{"ً":{"ٌ":25800,"ٍ":"جامع الأصول","َ":1,"ُ":1,"ِ":{"root":"كتب التخريج والزوائد/جامع الأصول في أحاديث الرسول - ابن الأثير - ط الحلواني والبيان - ت الأرناوؤط   1-12","files":["gamios00.pdf|الغلاف","gamios01.pdf","gamios02.pdf","gamios03.pdf","gamios04.pdf","gamios05.pdf","gamios06.pdf","gamios07.pdf","gamios08.pdf","gamios09.pdf","gamios10.pdf","gamios11.pdf","gamios12.pdf"]},"ّ":"الكتاب: جامع الأصول في أحاديث الرسول\nالمؤلف: مجد الدين أبو السعادات المبارك بن محمد بن محمد بن محمد ابن عبد الكريم الشيباني الجزري ابن الأثير (المتوفى: ٦٠٦ هـ)\nتحقيق: عبد القادر الأرنؤوط [ت ١٤٢٥ هـ]- التتمة تحقيق بشير عيون [ت ١٤٣١ هـ]\nالناشر: مكتبة الحلواني - مطبعة الملاح - مكتبة دار البيان\nالطبعة: الأولى\n[ترقيم الكتاب موافق للمطبوع ومذيل بتعليقات المحقق الشيخ عبد القادر الأرنؤوط - ﵀ -، وأيضا أضيفت تعليقات أيمن صالح شعبان (ط: دار الكتب العلمية) في مواضعها من هذه الطبعة]\nالجزء [١،٢]: ١٣٨٩ هـ، ١٩٦٩ م\nالجزء [٣، ٤]: ١٣٩٠ هـ، ١٩٧٠ م\nالجزء [٥]: ١٣٩٠ هـ، ١٩٧١ م\nالجزء [٦، ٧]: ١٣٩١ هـ، ١٩٧١ م\nالجزء [٨ - ١١]: ١٣٩٢ هـ، ١٩٧٢ م\nالجزء [١٢] (التتمة): ط دار الفكر، تحقيق بشير عيون","ْ":"[جامع الأصول - ابن الأثير]\n\nجمع فيه المؤلف الأصول الستة المعتمدة عند الفقهاء والمحدثين: [البخاري، مسلم، أبو داود، الترمذي، النسائي]، وهذبها ورتبها، وذلل صعابها، وشرح غريبها، ووضح معانيها. قال ياقوت: «أقطع قطعا أنه لم يصنف مثله قط»\n\nوقد حذف أسانيد الأحاديث ولم يثبت إلا اسم الصحابي الذي روى الحديث عن النبي ﷺ إن كان خبرًا، أو اسم من يرويه عن الصحابي إن كان أثرًا، اللهم إلا أن يعرض في الحديث ذكر اسم أحد رواته فيما تمس الحاجة إليه، فإنه يذكره لتوقف فهم المعنى المذكور في الحديث عليه.\n\nوأما متون أحاديث الكتب الستة، فقد أثبت منها ما كان حديثًا عن رسول الله صلى لله عليه وسلم، أو أثرًا عن الصحابي، ولم يذكر ما في تلك الكتب من أقوال التابعين والأئمة المجتهدين إلا نادرًا.\n\nواعتمد في النقل من كتابي البخاري ومسلم على» الجمع بين الصحيحين «للإمام أبي عبد الله الحميدي، وذكر أنه أحسن في ذكر طرقه، واستقصى في إيراد رواياته، وأن إليه المنتهى في جمع هذين الكتابين.\nوأما باقي الكتب الأربعة، فقد نقلها من الأصول التي قرأها وسمعها، كما اعتمد على نسخ أخرى منها غير مسموعة له.\nوقد عوَّل في المحافظة على ألفاظ البخاري ومسلم أكثر من غيرهما من باقي الأئمة الأربعة، اللهم إلا أن يكون في غيرهما زيادة أو بيان أو بسط، فإنه يذكرها، كما يتتبع الزيادات من جميع الأمهات، ويضيفها إلى مواضعها.\n\nوقد عمد المؤلف إلى الأحاديث جميعًا التي في الكتب الستة، فاعتبرها وتتبعها، واستخرج معانيها، ووضع كل حديث في الباب الذي يناسبه، إن كان الحديث ينفرد بمعنى واحد أو يغلب على معناه معنى واحد، أما إن كانت المعاني المشتمل عليها الحديث متساوية فإنه يضع الحديث في آخر الكتاب في باب سماه كتاب اللواحق.\n\nوقد فصل الكتاب الواحد إلى أبواب، والأبواب إلى فصول، والفصول إلى أنواع، والأنواع إلى فروع، والفروع إلى أقسام.\n\nوقد عمد إلى كل فصل وكل فرع وكل باب، فرتب الأحاديث فيه، كل حديث يتلو ما يشبهه، أو يماثله، أو يقاربه، بحيث إنك إذا تجاوزت ذلك المعنى من ذلك الفصل لا تكاد تعود تراه في باقي الفصول إلا نادرًا\n\nوقد رتب أبواب الكتاب على حروف المعجم (أ، ب، ت، ث، …) طلبًا للتسهيل، وقد لزم في الترتيب الحرف الذي هو أول الكلمة، سواءً كان أصليًا أو زائدًا، ولم يحذف من الكلمة إلا الألف واللام التي للتعريف فحسب.\n\nوقد أثبت ما وجده في كتب الغريب واللغة والفقه من معنى مستحسن، أو نكتة غريبة، أو شرح وافٍ بعد الاحتياط فيما نقله، وما لم يجده فيها - وهو قليل - فقد ذكر فيه ما سنح له بعد سؤال أهل المعرفة والدراية\n\nوالمصنف - ﵀ - قد أثبت شرح الغريب في آخر كل حرف على ترتيب الكتب، لكن المحقق الشيخ عبد القادر الأرنؤوط - ﵀ - سلك نهجا أيسر وأقرب، فأثبت عقب كل حديث، ما يخصه من شرح غريبه، فجزاه الله خيرا","ٓ":"1.0","ٔ":493,"ٕ":6,"ٖ":1770154794,"ٗ":1},"٘":{"ٙ":["1","2","3","4","5","6","7","8","9","10","11","م12","12"],"ٚ":[{"title":"مقدمة المحقق","level":1,"page":2},{"title":"خطة المؤلف في الكتاب","level":2,"page":4},{"title":"وصف النسخ","level":2,"page":6},{"title":"عملنا في تحقيق الكتاب","level":2,"page":9},{"title":"ترجمة المؤلف","level":2,"page":10},{"title":"مقدمة المصنف","level":1,"page":33},{"title":"[الركن الأول: في المبادئ]","level":1,"page":34},{"title":"الباب الأول: في الباعث على عمل الكتاب","level":2,"page":34},{"title":"المقدمة","level":3,"page":34},{"title":"الفصل الأول: في انتشار علم الحديث، ومبدإ جمعه وتأليفه","level":3,"page":38},{"title":"الفصل الثاني: في بيان اختلاف أغراض الناس ومقاصدهم في تصنيف الحديث","level":3,"page":42},{"title":"الفصل الثالث: في اقتداء المتأخرين بالسابقين، وسبب اختصارات كتبهم وتأليفها","level":3,"page":45},{"title":"الفصل الرابع: في خلاصة الغرض من جمع هذا الكتاب","level":3,"page":48},{"title":"الباب الثاني: في كيفية وضع الكتاب","level":2,"page":52},{"title":"الفصل الأول: في ذكر الأسانيد والمتون","level":3,"page":52},{"title":"الفصل الثاني: في بيان وضع الأبواب والفصول","level":3,"page":55},{"title":"الفصل الثالث: في بيان التقفية، وإثبات الكتب في الحروف","level":3,"page":58},{"title":"الفصل الرابع: في بيان أسماء الرواة والعلائم","level":3,"page":60},{"title":"الفصل الخامس: في بيان الغريب والشرح","level":3,"page":63},{"title":"الفصل السادس: فيما يستدل به على أحاديث مجهولة الوضع","level":3,"page":66},{"title":"الباب الثالث: في بيان أصول الحديث، وأحكامها، وما يتعلق بها","level":2,"page":67},{"title":"الفصل الأول: في طريق نقل الحديث وروايته","level":3,"page":68},{"title":"الفرع الأول: في صفة الراوي وشرائطه","level":4,"page":68},{"title":"الفرع الثاني: في مسند الراوي، وكيفية أخذه","level":4,"page":77},{"title":"الفرع الثالث: في لفظ الراوي وإيراده، وهو خمسة أنواع","level":4,"page":89},{"title":"النوع الأول: في مراتب الأخبار، وهي خمس:","level":5,"page":89},{"title":"المرتبة الأولى","level":6,"page":89},{"title":"المرتبة الثانية","level":6,"page":90},{"title":"المرتبة الثالثة","level":6,"page":91},{"title":"المرتبة الرابعة","level":6,"page":92},{"title":"المرتبة الخامسة","level":6,"page":94},{"title":"النوع الثاني: في نقل لفظ الحديث ومعناه","level":5,"page":96},{"title":"النوع الثالث: في رواية بعض الحديث","level":5,"page":101},{"title":"النوع الرابع: انفراد الثقة بالزيادة","level":5,"page":102},{"title":"النوع الخامس: في الإضافة إلى الحديث ما ليس منه.","level":5,"page":104},{"title":"الفرع الرابع: في المسند والإسناد","level":4,"page":105},{"title":"الفرع الخامس: في المرسل","level":4,"page":114},{"title":"الفرع السادس: في الموقوف","level":4,"page":118},{"title":"الفرع السابع: في ذكر التواتر والآحاد","level":4,"page":119},{"title":"الفصل الثاني: في الجرح والتعديل، وفيه ثلاثة فروع","level":3,"page":125},{"title":"الفرع الأول: في بيانهما وذكر أحكامهما","level":4,"page":125},{"title":"الفرع الثاني: في جواز الجرح ووقوعه","level":4,"page":129},{"title":"الفرع الثالث: في بيان طبقات المجروحين","level":4,"page":132},{"title":"الفصل الثالث في النسخ","level":3,"page":144},{"title":"الفرع الأول: في حده وأركانه","level":4,"page":144},{"title":"الفرع الثاني: في شرائطه","level":4,"page":146},{"title":"الفرع الثالث: في أحكامه","level":4,"page":148},{"title":"الفصل الرابع: في بيان أقسام الصحيح من الحديث والكذب","level":3,"page":151},{"title":"الفرع الأول: في مقدمات القول فيها","level":4,"page":151},{"title":"الفرع الثاني: في انقسام الخبر إليها","level":4,"page":155},{"title":"*","level":5,"page":155},{"title":"فالأول: يتنوع أنواعا","level":6,"page":155},{"title":"القسم الثاني: ما يجب تكذيبه، ويتنوع أنواعا","level":6,"page":155},{"title":"القسم الثالث: ما يجب التوقف فيه","level":6,"page":156},{"title":"قسمة ثانية","level":5,"page":156},{"title":"قسمة ثالثة","level":5,"page":158},{"title":"الفرع [الثالث]: في أقسام الصحيح من الأخبار","level":4,"page":158},{"title":"القسم الأول في الصحيح","level":5,"page":159},{"title":"النوع الأول: من المتفق عليه","level":6,"page":159},{"title":"النوع الثاني: من المتفق عليه","level":6,"page":162},{"title":"النوع الثالث: من المتفق عليه","level":6,"page":164},{"title":"النوع الرابع: من المتفق عليه","level":6,"page":164},{"title":"النوع الخامس: من المتفق عليه","level":6,"page":165},{"title":"النوع السادس: وهو الأول من المختلف فيه","level":6,"page":166},{"title":"النوع السابع: وهو الثاني من المختلف فيه","level":6,"page":166},{"title":"النوع الثامن: وهو الثالث من المختلف فيه","level":6,"page":169},{"title":"النوع التاسع: وهو الرابع من المختلف فيه","level":6,"page":170},{"title":"النوع العاشر: وهو الخامس من المختلف فيه","level":6,"page":170},{"title":"القسم الثاني: في الغريب والحسن وما يجري مجراهما","level":5,"page":173},{"title":"الباب الرابع: في ذكر الأئمة الستة - ﵃- وأسمائهم، وأنسابهم، وأعمارهم، ومناقبهم وآثارهم.","level":2,"page":178},{"title":"[الإمام] مالك","level":3,"page":179},{"title":"[الإمام] البخاري","level":3,"page":184},{"title":"[الإمام] مسلم","level":3,"page":186},{"title":"[الإمام] أبو داود","level":3,"page":188},{"title":"[الإمام] الترمذي","level":3,"page":192},{"title":"[الإمام] النسائي","level":3,"page":194},{"title":"الباب الخامس: في ذكر أسانيد الكتب الأصول المودعة في كتابنا هذا","level":2,"page":197},{"title":"«صحيح البخاري»","level":3,"page":197},{"title":"«صحيح مسلم»","level":3,"page":198},{"title":"كتاب «الموطأ»","level":3,"page":199},{"title":"كتاب «السنن» لأبي داود","level":3,"page":200},{"title":"كتاب «الترمذي»","level":3,"page":201},{"title":"كتاب «السنن» للنسائي","level":3,"page":202},{"title":"كتاب «الجمع بين الصحيحين» للحميدي","level":3,"page":203},{"title":"كتاب «رزين»","level":3,"page":204},{"title":"[الركن الثاني: في المقاصد]","level":1,"page":205},{"title":"حرف الهمزة","level":2,"page":206},{"title":"الكتاب الأول: في الإيمان والإسلام","level":3,"page":206},{"title":"الباب الأول: في تعريفهما حقيقة ومجازا","level":4,"page":206},{"title":"الفصل الأول: في حقيقتهما وأركانهما","level":5,"page":206},{"title":"الفصل الثاني: في المجاز","level":5,"page":224},{"title":"الباب الثاني: في أحكام الإيمان والإسلام","level":4,"page":240},{"title":"الفصل الأول: في حكم الإقرار بالشهادتين","level":5,"page":240},{"title":"الفصل الثاني: في أحكام البيعة","level":5,"page":248},{"title":"الفصل الثالث: في أحكام متفرقة","level":5,"page":257},{"title":"الباب الثالث: في أحاديث متفرقة تتعلق بالإيمان والإسلام","level":4,"page":262},{"title":"الكتاب الثاني: في الاعتصام بالكتاب والسنة","level":3,"page":269},{"title":"الباب الأول: في الاستمساك بهما","level":4,"page":269},{"title":"الباب الثاني: في الاقتصاد والاقتصار في الأعمال","level":4,"page":289},{"title":"الكتاب الثالث: في الأمانة","level":3,"page":307},{"title":"الكتاب الرابع: في الأمر بالمعروف والنهي عن المنكر","level":3,"page":312},{"title":"الكتاب الخامس: في الاعتكاف","level":3,"page":324},{"title":"الكتاب السادس: في إحياء الموات","level":3,"page":335},{"title":"الكتاب السابع: في الإيلاء","level":3,"page":342},{"title":"الكتاب الثامن: في الأسماء والكنى","level":3,"page":350},{"title":"الفصل الأول: في تحسين الأسماء: المحبوب منها والمكروه","level":4,"page":350},{"title":"الفصل الثاني: فيمن سماه النبي ﷺ إبتداء","level":5,"page":359},{"title":"الفصل الثالث: فيمن غير النبي ﷺ أسمه","level":5,"page":364},{"title":"الفصل الرابع: ما جاء في التسمية باسم النبي ﷺ وكنيته","level":5,"page":374},{"title":"الفصل الخامس: في أحاديث متفرقة","level":5,"page":379},{"title":"الكتاب التاسع: في الآنية","level":3,"page":383},{"title":"الكتاب العاشر: في الأمل والأجل","level":3,"page":388},{"title":"ترجمة الأبواب التي أولها همزة، ولم ترد في حرف الهمزة","level":3,"page":393},{"title":"حرف الباء","level":2,"page":395},{"title":"الكتاب الأول: في البر","level":3,"page":395},{"title":"الباب الأول: في بر الوالدين","level":4,"page":395},{"title":"الباب الثاني: في بر الأولاد والأقارب","level":4,"page":418},{"title":"الباب الثالث: في بر اليتيم","level":4,"page":428},{"title":"الباب الرابع: في إماطة الأذى عن الطريق","level":4,"page":431},{"title":"الباب الخامس: في أعمال من البر متفرقة","level":4,"page":434},{"title":"الكتاب الثاني: في البيع","level":3,"page":446},{"title":"الباب الأول: في آدابه","level":4,"page":446},{"title":"الفصل الأول: في الصدق والأمانة","level":5,"page":446},{"title":"الفصل الثاني: في التساهل والتسامح في البيع والإقالة","level":5,"page":452},{"title":"الفصل الثالث: في الكيل والوزن","level":5,"page":458},{"title":"الفصل الرابع: في أحاديث متفرقة","level":5,"page":465},{"title":"الباب الثاني: فيما لايجوز بيعه ولا يصح","level":4,"page":469},{"title":"الفصل الأول: في النجاسات","level":5,"page":469},{"title":"الفصل الثاني: في بيع ما لم يقبض، أو ما لم يملك","level":5,"page":481},{"title":"الفصل الثالث: في بيع الثمار والزروع","level":5,"page":492},{"title":"الفرع الأول: في بيعها قبل إدراكها وأمنها من العاهة","level":6,"page":492},{"title":"الفرع الثاني: في بيع العرايا","level":6,"page":501},{"title":"الفرع الثالث: في المحاقلة والمزابنة والمخابرة وما يجري معها","level":6,"page":504},{"title":"الفصل الرابع: في أشياء متفرقة لا يجوز بيعها أمهات الأولاد","level":5,"page":512},{"title":"الولاء","level":6,"page":514},{"title":"الماء والملح والكلأ والنار","level":6,"page":515},{"title":"القينات","level":6,"page":522},{"title":"الغنائم","level":6,"page":523},{"title":"حبل الحبلة","level":6,"page":525},{"title":"ضراب الجمل","level":6,"page":527},{"title":"الصدقة","level":6,"page":528},{"title":"الحيوان باللحم","level":6,"page":529},{"title":"الباب الثالث: فيما لايجوز فعله في البيع","level":4,"page":530},{"title":"الفصل الأول: في الخداع","level":5,"page":530},{"title":"الفرع الأول: في مطلق الخداع","level":6,"page":530},{"title":"الفرع الأول: في النجش","level":6,"page":540},{"title":"الفصل الثاني: في الشرط والإستثناء","level":5,"page":543},{"title":"الفصل الثالث: في النهي عن بيع الملامة والمنابذة","level":5,"page":550},{"title":"الفصل الرابع: في النهي عن بيع الغرر والمضطر والحصاة","level":5,"page":553},{"title":"الفصل الخامس: في النهي عن بيع الحاضر للبادي، وتلقي الركبان","level":5,"page":556},{"title":"الفصل السادس: في النهي عن بيعتين في بيعة","level":5,"page":564},{"title":"الفصل السابع: في أحاديث تتضمن منهيات مشتركة","level":5,"page":566},{"title":"الفصل الثامن: في التفريق بين الأقارب في البيع","level":5,"page":572},{"title":"الباب الرابع: في الربا","level":4,"page":575},{"title":"الفصل الأول: في ذمه وذم آكله وموكله","level":5,"page":575},{"title":"الفصل الثاني: في أحكامه","level":5,"page":579},{"title":"الفرع الأول: في المكيل والموزون","level":6,"page":579},{"title":"الفرع الثاني: في الحيوان","level":6,"page":600},{"title":"الفرع الثالث: في أحاديث متفرقة","level":6,"page":608},{"title":"الباب الخامس: من كتاب البيع، في الخيار","level":4,"page":614},{"title":"الباب السادس: في الشفعة","level":4,"page":622},{"title":"الباب السابع: في السلم","level":4,"page":630},{"title":"الباب الثامن: في الإحتكار والتسعير","level":4,"page":638},{"title":"الباب التاسع: في الرد بالعيب","level":4,"page":649},{"title":"الباب العاشر: في بيع الشجر المثمر، ومال العبد، والجوائح","level":4,"page":653},{"title":"الكتاب الثالث: من حرف الباء في البخل وذم المال","level":3,"page":656},{"title":"الكتاب الرابع: في البنيان والعمارات","level":3,"page":669},{"title":"ترجمة الأبواب التي أولها باء، ولم ترد في حرف الباء","level":3,"page":676},{"title":"حرف التاء","level":2,"page":677},{"title":"الكتاب الأول: في تفسير القرآن وأسباب نزوله","level":3,"page":677},{"title":"فاتحة الكتاب","level":4,"page":679},{"title":"سورة البقرة","level":4,"page":680},{"title":"سورة آل عمران","level":4,"page":742},{"title":"سورة النساء","level":4,"page":763},{"title":"سورة المائدة","level":4,"page":801},{"title":"سورة الأنعام","level":4,"page":823},{"title":"سورة الأعراف","level":4,"page":833},{"title":"سورة الأنفال","level":4,"page":839},{"title":"سورة براءة","level":4,"page":849},{"title":"سورة يونس","level":4,"page":873},{"title":"سورة هود","level":4,"page":876},{"title":"سورة يوسف","level":4,"page":883},{"title":"سورة الرعد","level":4,"page":885},{"title":"سورة إبراهيم","level":4,"page":886},{"title":"سورة الحجر","level":4,"page":891},{"title":"سورة النحل","level":4,"page":896},{"title":"سورة بني إسرائيل","level":4,"page":898},{"title":"سورة الكهف","level":4,"page":913},{"title":"سورة مريم","level":4,"page":922},{"title":"سورة الحج","level":4,"page":928},{"title":"سورة قد أفلح المؤمنون","level":4,"page":933},{"title":"سورة النور","level":4,"page":935},{"title":"سورة الفرقان","level":4,"page":944},{"title":"سورة الشعراء","level":4,"page":947},{"title":"سورة النمل","level":4,"page":953},{"title":"سورة القصص","level":4,"page":954},{"title":"سورة العنكبوت","level":4,"page":957},{"title":"سورة الروم","level":4,"page":959},{"title":"سورة لقمان","level":4,"page":962},{"title":"سورة السجدة","level":4,"page":963},{"title":"سورة الأحزاب","level":4,"page":965},{"title":"سورة سبأ","level":4,"page":980},{"title":"سورة فاطر","level":4,"page":983},{"title":"سورة يس","level":4,"page":985},{"title":"سورة الصافات","level":4,"page":989},{"title":"سورة ص","level":4,"page":993},{"title":"سورة الزمر","level":4,"page":994},{"title":"سورة حم: المؤمن","level":4,"page":1001},{"title":"سورة حم: السجدة","level":4,"page":1002},{"title":"سورة حم عسق","level":4,"page":1005},{"title":"سورة حم: الزخرف","level":4,"page":1007},{"title":"سورة حم: الدخان","level":4,"page":1008},{"title":"سورة الفتح","level":4,"page":1013},{"title":"سورة الحجرات","level":4,"page":1017},{"title":"سورة ق","level":4,"page":1022},{"title":"الذاريات","level":4,"page":1023},{"title":"سورة الطور","level":4,"page":1024},{"title":"سورة النجم","level":4,"page":1026},{"title":"سورة القمر","level":4,"page":1033},{"title":"سورة الرحمن","level":4,"page":1034},{"title":"سورة الواقعة","level":4,"page":1035},{"title":"سورة الحديد","level":4,"page":1040},{"title":"سورة الحشر","level":4,"page":1045},{"title":"سورة الممتحنة","level":4,"page":1052},{"title":"سورة الصف","level":4,"page":1054},{"title":"سورة الجمهة","level":4,"page":1055},{"title":"سورة المنافقين","level":4,"page":1056},{"title":"سورة التغابن","level":4,"page":1059},{"title":"سورة الطلاق","level":4,"page":1061},{"title":"سورة التحريم","level":4,"page":1063},{"title":"سورة ن","level":4,"page":1066},{"title":"سورة نوح","level":4,"page":1068},{"title":"سورة الجن","level":4,"page":1069},{"title":"سورة المزمل","level":4,"page":1071},{"title":"سورة القيامة","level":4,"page":1075},{"title":"سورة المرسلات","level":4,"page":1076},{"title":"سورة عم يتساءلون","level":4,"page":1077},{"title":"سورة عبس","level":4,"page":1078},{"title":"سورة إذا الشمس كورت","level":4,"page":1080},{"title":"سورة المطففين","level":4,"page":1081},{"title":"سورة إذا السماء أنشقت","level":4,"page":1082},{"title":"سورة البروج","level":4,"page":1083},{"title":"سورة سبح اسم ربك الأعلى","level":4,"page":1084},{"title":"سورة الفجر","level":4,"page":1085},{"title":"سورة الشمس","level":4,"page":1086},{"title":"سورة والضحى","level":4,"page":1087},{"title":"سورة أقرأ","level":4,"page":1088},{"title":"سورة القدر","level":4,"page":1089},{"title":"سورة إذا زلزلت","level":4,"page":1090},{"title":"سورة التكاثر","level":4,"page":1091},{"title":"سورة أرأيت","level":4,"page":1094},{"title":"سورة الكوثر","level":4,"page":1095},{"title":"سورة النصر","level":4,"page":1100},{"title":"سورة الإخلاص","level":4,"page":1101},{"title":"سورة المعوذتين","level":4,"page":1105},{"title":"الكتاب الثاني: في تلاوة القرآن وقراءته","level":3,"page":1108},{"title":"الباب الأول: في التلاوة","level":4,"page":1108},{"title":"الفصل الأول: في الحث عليها","level":5,"page":1108},{"title":"الفصل الثاني: في آداب التلاوة","level":5,"page":1117},{"title":"الفرع الأول: في تحسين القراءة والتغني بها","level":6,"page":1117},{"title":"الفرع الثاني: في الجهر بالقراءة","level":6,"page":1122},{"title":"الفرع الثالث: في كيفية قراءة النبي ﷺ","level":6,"page":1126},{"title":"الفرع الرابع: في الخشوع والبكاء عند القراءة","level":6,"page":1130},{"title":"الفرع الخامس: في آداب متفرقة","level":6,"page":1134},{"title":"الفصل الثالث: في تحزيب القرآن وأوراده","level":5,"page":1142},{"title":"الباب الثاني: في القراءات","level":4,"page":1147},{"title":"الفصل الأول: في جواز اختلاف القراءة","level":5,"page":1147},{"title":"الفصل الثاني: فيما جاء من القراءات مفصلا","level":5,"page":1153},{"title":"الكتاب الثالث: في ترتيب القرآن وتأليفه وجمعه","level":3,"page":1182},{"title":"الكتاب الرابع: في التوبة","level":3,"page":1186},{"title":"الكتاب الخامس: في تعبير الرؤيا","level":3,"page":1197},{"title":"الفصل الأول: في ذكر الرؤيا وآدابها","level":4,"page":1197},{"title":"الفصل الثاني: فيما جاء من الرؤيا المفسرة عن النبي ﷺ وأصحابه ﵃","level":4,"page":1219},{"title":"الكتاب السادس: في التفليس","level":3,"page":1230},{"title":"الكتاب السابع: في تمني الموت","level":3,"page":1235},{"title":"ترجمة الأبواب التي أولها تاء، ولم ترد في حرف التاء","level":3,"page":1239},{"title":"حرف الثاء","level":2,"page":1240},{"title":"كتاب الثناء والشكر","level":3,"page":1240},{"title":"حرف الجيم","level":2,"page":1247},{"title":"الكتاب الأول: في الجهاد وما يتعلق به من الأحكام واللوازم","level":3,"page":1247},{"title":"الباب الأول: في الجهاد وما يختص به","level":4,"page":1247},{"title":"الفصل الأول: في وجوبه، والحث عليه","level":5,"page":1247},{"title":"الفصل الثاني: في آدابه","level":5,"page":1258},{"title":"الفصل الثالث: في صدق النية والإخلاص","level":5,"page":1272},{"title":"الفصل الرابع: في أحكام القتال والغزو","level":5,"page":1282},{"title":"الفصل الخامس: في أسباب تتعلق بالجهاد متفرقة","level":5,"page":1314},{"title":"الباب الثاني: في فروع الجهاد","level":4,"page":1328},{"title":"الفصل الأول: في الأمانة والهدنة","level":5,"page":1328},{"title":"الفرع الأول: في جوازهما وأحكامهما","level":6,"page":1328},{"title":"الفرع الثاني: في الوفاء بالعهد والذمة والأمان","level":6,"page":1343},{"title":"الفصل الثاني: في الجزية وأحكامها","level":5,"page":1356},{"title":"الفصل الثالث: في الغنائم والفيء","level":5,"page":1370},{"title":"الفرع الأول: في القسمة بين الغانمين","level":6,"page":1370},{"title":"الفرع الثاني: في النفل","level":6,"page":1386},{"title":"الفرع الثالث: في الخمس ومصارفه","level":6,"page":1397},{"title":"الفرع الرابع: في الفيء، وسهم رسول الله ﷺ","level":6,"page":1407},{"title":"الفرع الخامس: في الغلول","level":6,"page":1419},{"title":"الفرع السادس: في أحاديث متفرقة تتعلق بالغنائم والفئ","level":6,"page":1431},{"title":"الفصل الرابع: من الباب الثاني من كتاب الجهاد في الشهداء","level":5,"page":1449},{"title":"الكتاب الثاني من حرف الجيم في الجدال والمراء","level":3,"page":1465},{"title":"ترجمة الأبواب التي أولها جيم ولم ترد في حرف الجيم","level":3,"page":1474},{"title":"حرف الحاء","level":2,"page":1476},{"title":"الكتاب الأول: في الحج والعمرة","level":3,"page":1476},{"title":"الباب الأول: في وجوبه، والحث عليه","level":4,"page":1476},{"title":"الباب الثاني: في المواقيت والإحرام","level":4,"page":1486},{"title":"الفصل الأول: في المواقيت","level":5,"page":1486},{"title":"الفرع الأول: في الزمان","level":6,"page":1486},{"title":"الفرع الثاني: في المكان","level":6,"page":1491},{"title":"الفصل الثاني: في الإحرام","level":5,"page":1502},{"title":"الفرع الأول: فيما يحل للمحرم، ويحرم عليه","level":6,"page":1502},{"title":"النوع الأول: في اللباس","level":7,"page":1502},{"title":"النوع الثاني: في الطيب","level":7,"page":1517},{"title":"النوع الثالث: في الغسل","level":7,"page":1525},{"title":"النوع الرابع: في الحجامة والتداوي","level":7,"page":1533},{"title":"النوع الخامس: في النكاح","level":7,"page":1540},{"title":"النوع السادس: في الصيد","level":7,"page":1547},{"title":"النوع السابع: في حكم الحائض والنفساء","level":7,"page":1560},{"title":"النوع الثامن: فيما يقتله المحرم من الدواب","level":7,"page":1566},{"title":"النوع التاسع: في حك الجسد","level":7,"page":1569},{"title":"النوع العاشر: في الضرب","level":7,"page":1570},{"title":"النوع الحادي عشر: في تقريد البعير","level":7,"page":1571},{"title":"الفرع الثاني: في التلبية والإهلال","level":6,"page":1573},{"title":"النوع الأول: في وقتها ومكانها","level":7,"page":1573},{"title":"النوع الثاني: في كيفيتها","level":7,"page":1582},{"title":"الفرع الثالث: فيمن أفسد إحرامه","level":6,"page":1589},{"title":"الباب الثالث: في الإفراد، والقران، والتمتع وأحكامها","level":4,"page":1595},{"title":"الفصل الأول: في الإفراد","level":5,"page":1595},{"title":"الفصل الثاني: في القران","level":5,"page":1600},{"title":"الباب الرابع: في الطواف والسعي ودخول البيت","level":4,"page":1641},{"title":"الفصل الأول: في كيفية الطواف والسعي","level":5,"page":1641},{"title":"الفرع الأول: في الطواف","level":6,"page":1641},{"title":"النوع الأول: في هيئته","level":7,"page":1641},{"title":"النوع الثاني: في الإستسلام","level":7,"page":1652},{"title":"النوع الثالث: في ركعتي الطواف","level":7,"page":1663},{"title":"الفرع الثاني: في كيفية السعي","level":6,"page":1669},{"title":"الفصل الثاني: في أحكام الطواف والسعي","level":5,"page":1678},{"title":"الحكم الأول: الكلام في الطواف","level":6,"page":1678},{"title":"الحكم الثاني: الركوب في الطواف والسعي","level":6,"page":1680},{"title":"الحكم الثالث: في وقت الطواف","level":6,"page":1686},{"title":"الحكم الرابع: في طواف الزيارة","level":6,"page":1692},{"title":"الحكم الخامس: في طواف الوداع","level":6,"page":1695},{"title":"الحكم السادس: في طواف الرجال مع النساء","level":6,"page":1708},{"title":"الحكم السابع: في الطواف وراء الحجر","level":6,"page":1709},{"title":"الحكم الثامن: في السعي بين الصفا والمروة","level":6,"page":1710},{"title":"الحكم التاسع: في أحاديث متفرقة تتضمن أحكاما","level":6,"page":1713},{"title":"الحكم العاشر: الدعاء في الطواف والسعي","level":6,"page":1719},{"title":"الفصل الثالث: في دخول البيت","level":5,"page":1724},{"title":"الباب الخامس: في الوقوف والإفاضة","level":4,"page":1733},{"title":"الفصل الأول: في الوقوف بعرفة وأحكامه-[","level":5,"page":1733},{"title":"الفصل الثاني: في الإفاضة من عرفة، ومزدلفة","level":5,"page":1750},{"title":"الفصل الثالث: في التلبية بعرفة والمزدلفة","level":5,"page":1769},{"title":"الباب السادس: في الرمي","level":4,"page":1778},{"title":"الفصل الأول: في كيفية الرمي، وعدد الحصى","level":5,"page":1778},{"title":"الفصل الثاني: في وقت الرمي","level":5,"page":1786},{"title":"الفصل الثالث: في الرمي: ماشيا، وراكبا","level":5,"page":1792},{"title":"الفصل الرابع: في أحاديث متفرقة","level":5,"page":1800},{"title":"الباب السابع: في الحلق والتقصير","level":4,"page":1804},{"title":"الباب الثامن: في التحلل وأحكامه","level":4,"page":1817},{"title":"الفصل الأول: في تقديم بعض أسبابه على بعض","level":5,"page":1817},{"title":"الفصل الثاني: في وقت التحلل وجوازه","level":5,"page":1822},{"title":"الباب التاسع: في الهدي، والأضاحي","level":4,"page":1836},{"title":"الفصل الأول: في إيجابها واستنانها","level":5,"page":1836},{"title":"الفصل الثاني: في الكمية والمقدار","level":5,"page":1841},{"title":"الفرع الأول: في المتعين منها","level":6,"page":1841},{"title":"الفرع الثاني: فيما ليس بمتعين","level":6,"page":1848},{"title":"الفصل الثالث: فيما يجزئ من الضحايا","level":5,"page":1858},{"title":"الفصل الرابع: فيما لا يجزئ من الضحايا","level":5,"page":1863},{"title":"الفصل الخامس: في الإشعار والتقليد","level":5,"page":1867},{"title":"الفصل السادس: في وقت الذبح ومكانه","level":5,"page":1873},{"title":"الفصل السابع: في كيفية الذبح","level":5,"page":1883},{"title":"الفصل الثامن: في الأكل منها والإدخار","level":5,"page":1891},{"title":"الفصل التاسع: فيما يعطب من الهدي","level":5,"page":1901},{"title":"الفصل العاشر: في ركوب الهدي","level":5,"page":1905},{"title":"الفصل الحادي عشر: في المقيم إذا أهدى إلى البيت أو ضحى: هل يحرم، أم لا؟","level":5,"page":1908},{"title":"الفصل الثاني عشر: في أحاديث متفرقة","level":5,"page":1912},{"title":"الباب العاشر: في الإحصار والفدية","level":4,"page":1920},{"title":"الفصل الأول: فيمن أحصره المرض والأذى","level":5,"page":1920},{"title":"الفصل الثاني: فيمن أحصره العدو","level":5,"page":1927},{"title":"الفصل الثالث: فيمن غلط في العدد، أو ضل عن الطريق","level":5,"page":1933},{"title":"الفصل الرابع: في أحاديث متفرقة","level":5,"page":1935},{"title":"الباب الحادي عشر: في دخول مكة والنزول بها والخروج منها","level":4,"page":1938},{"title":"الباب الثاني عشر: في النيابة في الحج","level":4,"page":1959},{"title":"الباب الثالث عشر: في أحكام متعددة تتعلق بالحج","level":4,"page":1965},{"title":"الفصل الأول: في التكبير أيام التشريق","level":5,"page":1965},{"title":"الفصل الثاني: في الخطبة بمنى","level":5,"page":1970},{"title":"الفصل الثالث: في حج الصبي","level":5,"page":1976},{"title":"الفصل الرابع: في الإشتراط في الحج","level":5,"page":1980},{"title":"الفصل الخامس: في حمل السلاح بالحرم","level":5,"page":1983},{"title":"الفصل السادس: في ماء زمزم","level":5,"page":1985},{"title":"الفصل السابع: في أحاديث متفرقة","level":5,"page":1988},{"title":"الباب الرابع عشر: في حج رسول الله ﷺ وعمرته","level":4,"page":1997},{"title":"الفصل الأول: في عدد حجاته وعمره ووقتها","level":5,"page":1997},{"title":"الفصل الثاني: في ذكر حجة الوداع","level":5,"page":2008},{"title":"الكتاب الثاني: في الحدود","level":3,"page":2012},{"title":"الباب الأول: في حد الردة وقطع الطريق","level":4,"page":2012},{"title":"الباب الثاني: في حد الزنا","level":4,"page":2023},{"title":"الفصل الأول: في أحكامه","level":5,"page":2023},{"title":"الفرع الأول: في حد الأحرار","level":6,"page":2023},{"title":"الفرع الثاني: في حد العبيد والإماء","level":6,"page":2029},{"title":"الفرع الثالث: في حد المكره والمجنون","level":6,"page":2034},{"title":"الفرع الرابع: في الشبهة","level":6,"page":2037},{"title":"الفرع الخامس: فيمن زنى بذات محرم","level":6,"page":2041},{"title":"الفرع السادس: في أحكام متفرقة","level":6,"page":2043},{"title":"الفصل الثاني: في الذين حدهم رسول الله -ﷺ - وأصحابه ورجمهم من المسلمين وأهل الكتاب","level":5,"page":2046},{"title":"الفرع الأول: في المسلمين","level":6,"page":2046},{"title":"الفرع الثاني: في أهل الكتاب","level":6,"page":2066},{"title":"الباب الثالث: في حد اللواط وإتيان البهيمة","level":4,"page":2070},{"title":"الباب الرابع: في حد القذف","level":4,"page":2078},{"title":"الباب الخامس: في حد السرقة","level":4,"page":2082},{"title":"الفصل الأول: في موجب القطع","level":5,"page":2082},{"title":"الفصل الثاني: فيما لا يوجب القطع","level":5,"page":2095},{"title":"الفصل الثالث: في تكرار القطع","level":5,"page":2102},{"title":"الفصل الرابع: في أحكام متفرقة","level":5,"page":2105},{"title":"الباب السادس: في حد شرب الخمر","level":4,"page":2118},{"title":"الفصل الأول: في مقدار الحد وحكمه","level":5,"page":2118},{"title":"الفصل الثاني: في الرفق بشارب الخمر","level":5,"page":2135},{"title":"الباب السابع: في إقامة الحدود وأحكامها","level":4,"page":2137},{"title":"الفصل الأول: في الحث على إقامتها","level":5,"page":2137},{"title":"الفصل الثاني: في الشفاعة والتسامح في الحدود","level":5,"page":2141},{"title":"الفصل الثالث: في درء الحدود وسترها","level":5,"page":2145},{"title":"الفصل الرابع: في التعزير","level":5,"page":2149},{"title":"الفصل الخامس: في أحكام متفرقة","level":5,"page":2151},{"title":"الكتاب الثالث من حرف الحاء: في الحضانة","level":3,"page":2160},{"title":"الكتاب الرابع: في الحياء","level":3,"page":2165},{"title":"الكتاب الخامس: في الحسد","level":3,"page":2174},{"title":"الكتاب السادس: في الحرص","level":3,"page":2180},{"title":"ترجمة الأبواب التي أولها حاء ولم ترد في حرف الحاء","level":3,"page":2186},{"title":"حرف الخاء","level":2,"page":2187},{"title":"الكتاب الأول: في الخلق","level":3,"page":2187},{"title":"الكتاب الثاني: في الخوف","level":3,"page":2196},{"title":"الكتاب الثالث: في خلق العالم","level":3,"page":2203},{"title":"الفصل الأول: في بدء لخلق","level":4,"page":2203},{"title":"الفصل الثاني: في خلق السماء والأرض وما فيها من النجوم والآثار العلوية","level":5,"page":2209},{"title":"الفصل الثالث: في خلق آدم، ومن جاء صفته من الأنبياء ﵈","level":5,"page":2220},{"title":"الكتاب الرابع: في الخلافة والإمارة","level":3,"page":2231},{"title":"الباب الأول: في أحكامها","level":4,"page":2231},{"title":"الفصل الأول: في الأئمة من قريش","level":5,"page":2231},{"title":"الفصل الثاني: فيمن تصح إمامته وإمارته","level":5,"page":2238},{"title":"الفصل الثالث: فيما يجب على الإمام والأمير","level":5,"page":2243},{"title":"الفصل الرابع: في كراهية الإمارة، ومنع من سألها","level":5,"page":2250},{"title":"الفصل الخامس: في وجوب طاعة الإمام والأمير","level":5,"page":2256},{"title":"الفصل السادس: في أعوان الأئمة والأمراء","level":5,"page":2273},{"title":"الفصل السابع: في أحاديث متفرقة","level":5,"page":2278},{"title":"الباب الثاني: في ذكر الخلفاء الراشدين ﵃ وبيعتهم","level":4,"page":2287},{"title":"الكتاب الخامس: في الخلع","level":3,"page":2305},{"title":"ترجمة الأبواب التي أولها خاء ولم ترد في حرف الخاء","level":3,"page":2311},{"title":"الكتاب الأول: في الدعاء","level":3,"page":2312},{"title":"الباب الأول: في آداب الدعاء وجوائزه","level":4,"page":2312},{"title":"الفصل الأول: في الوقت والحالة","level":5,"page":2312},{"title":"الفصل الثاني: في هيئة الداعي","level":5,"page":2322},{"title":"الفصل الثالث: في كيفية الدعاء","level":5,"page":2336},{"title":"الفصل الرابع: في أحاديث متفرقة","level":5,"page":2349},{"title":"الباب الثاني: في أقسام الدعاء","level":4,"page":2357},{"title":"القسم الأول: في الأدعية المؤقتة والمضافة إلى أسبابها","level":5,"page":2357},{"title":"الفصل الأول: في ذكر اسم الله الأعظم وأسمائه الحسنى","level":6,"page":2357},{"title":"الفصل الثاني: في أدعية الصلاة مجملا ومفصلا","level":6,"page":2362},{"title":"الاستفتاح","level":7,"page":2362},{"title":"بعد التشهد","level":7,"page":2392},{"title":"في الصلاة مطلقا ومشتركا","level":7,"page":2397},{"title":"عند التهجد","level":7,"page":2428},{"title":"الفصل الثالث: في أدعية الصباح والمساء","level":6,"page":2434},{"title":"الفصل الرابع: في أدعية النوم والانتباه","level":6,"page":2456},{"title":"الفصل الخامس: في أدعية الخروج من البيت والدخول إليه","level":6,"page":2483},{"title":"الفصل السادس: في أدعية المجلس والقيام عنه","level":6,"page":2486},{"title":"الفصل السابع: في أدعية السفر والقفول","level":6,"page":2494},{"title":"الفصل الثامن: في أدعية الكرب والهم","level":6,"page":2509},{"title":"الفصل التاسع: في دعاء الحفظ","level":6,"page":2517},{"title":"الفصل العاشر: في دعاء الاستخارة والتروي","level":6,"page":2519},{"title":"الفصل الحادي عشر: في أدعية اللباس","level":6,"page":2521},{"title":"الفصل الثاني عشر: في أدعية الطعام والشراب","level":6,"page":2523},{"title":"الفصل الثالث عشر: في دعاء قضاء الحاجة","level":6,"page":2532},{"title":"الفصل الرابع عشر: في دعاء الخروج إلى المسجد والدخول إليه","level":6,"page":2537},{"title":"الفصل الخامس عشر: في الدعاء عند رؤية الهلال","level":6,"page":2542},{"title":"الفصل السادس عشر: في دعاء الرعد والسحاب","level":6,"page":2544},{"title":"الفصل السابع عشر: في الدعاء عند الريح","level":6,"page":2546},{"title":"الفصل الثامن عشر: في الدعاء يوم عرفة وليلة القدر","level":6,"page":2549},{"title":"الفصل التاسع عشر: في الدعاء عند العطاس","level":6,"page":2552},{"title":"الفصل العشرون: في أدعية مفردة","level":6,"page":2558},{"title":"دعاء ذي النون","level":7,"page":2558},{"title":"دعاء داود","level":7,"page":2559},{"title":"دعاء قوم يونس","level":7,"page":2560},{"title":"الدعاء عند رؤية المبتلى","level":7,"page":2561},{"title":"القسم الثاني: في أدعية غير مؤقتة ولا مضافة","level":5,"page":2562},{"title":"الباب الثالث: فيما يجري مجراه","level":4,"page":2595},{"title":"الفصل الأول: في الاستعاذة","level":5,"page":2595},{"title":"الفصل الثاني: في الاستغفار والتسبيح، والتهليل والتكبير والتحميد والحوقلة","level":5,"page":2634},{"title":"الفرع الأول: فيما اشتركن فيه من الأحاديث","level":6,"page":2634},{"title":"الفرع الأول: في الاستغفار","level":6,"page":2658},{"title":"الفرع الثالث: في التهليل","level":6,"page":2665},{"title":"الفرع الرابع: في التسبيح","level":6,"page":2674},{"title":"الفرع الخامس: في الحوقلة","level":6,"page":2679},{"title":"الفصل الثالث: في الصلاة على النبي -ﷺ -","level":5,"page":2683},{"title":"الكتاب الثاني: في الديات","level":3,"page":2698},{"title":"الفصل الأول: في دية النفس وتفصيلها","level":4,"page":2698},{"title":"الفرع الأول: في دية الحر المسلم الذكر","level":5,"page":2698},{"title":"الفرع الثاني: في دية المرأة، والمكاتب، والمعاهد والذمي، والكافر","level":5,"page":2706},{"title":"الفصل الثاني: في دية الأعضاء والجراح","level":4,"page":2712},{"title":"العين","level":5,"page":2712},{"title":"الأصابع","level":5,"page":2717},{"title":"الجراح","level":5,"page":2720},{"title":"الفصل الثالث: فيما اشتركت النفس والأعضاء فيه من الأحاديث","level":4,"page":2721},{"title":"الفصل الرابع: في دية الجنين","level":4,"page":2725},{"title":"الفصل الخامس: في قيمة الدية","level":4,"page":2731},{"title":"الفصل السادس: في أحكام تتعلق بالديات","level":4,"page":2735},{"title":"الكتاب الثالث: في الدين وآداب الوفاء","level":3,"page":2749},{"title":"ترجمة الأبواب التي أولها دال ولم ترد في حرف الدال","level":3,"page":2773},{"title":"حرف الذال","level":2,"page":2774},{"title":"الكتاب الأول: في الذكر","level":3,"page":2774},{"title":"الكتاب الثاني: في الذبائح","level":3,"page":2791},{"title":"الفصل الأول: في آداب الذبح ومنهياته","level":4,"page":2791},{"title":"الفصل الثاني: في هيئة الذبح وموضوعه","level":4,"page":2796},{"title":"الفصل الثالث: في آلة الذبح","level":4,"page":2803},{"title":"الفصل الرابع: فيما نهي عن أكله من الذبائح","level":4,"page":2810},{"title":"الكتاب الثالث: في ذم الدنيا، وذم أماكن من الأرض","level":3,"page":2816},{"title":"الفصل الأول: في ذم الدنيا","level":4,"page":2816},{"title":"الفصل الثاني: في ذم أماكن من الأرض","level":4,"page":2829},{"title":"ترجمة الأبواب التي أولها ذال ولم ترد في حرف الذال","level":4,"page":2832},{"title":"حرف الراء","level":2,"page":2833},{"title":"الكتاب الأول: في الرحمة","level":3,"page":2833},{"title":"الفصل الأول: في الحث عليها","level":4,"page":2833},{"title":"الفصل الثاني: في ذكر رحمة الله تعالى","level":4,"page":2840},{"title":"الفصل الثالث: فيما جاء من رحمة الحيوانات","level":4,"page":2845},{"title":"الكتاب الثاني: في الرفق","level":3,"page":2854},{"title":"الكتاب الثالث: في الرهن","level":3,"page":2859},{"title":"الكتاب الرابع: في الرياء","level":3,"page":2863},{"title":"ترجمة الأبواب التي أولها راء ولم ترد في حرف الراء","level":3,"page":2873},{"title":"حرف الزاي","level":2,"page":2874},{"title":"الكتاب الأول: في الزكاة","level":3,"page":2874},{"title":"الباب الأول: في وجوبها وإثم تاركها","level":4,"page":2874},{"title":"الباب الثاني: في أحكام الزكاة المالية وأنواعها","level":4,"page":2884},{"title":"الفصل الأول: فيما اشتركن فيه من الأحاديث","level":5,"page":2884},{"title":"الفصل الثاني: في زكاة النعم","level":5,"page":2889},{"title":"الفصل الثالث: في زكاة الحلي","level":5,"page":2907},{"title":"الفصل الرابع: في زكاة المعشرات والثمار والخضروات","level":5,"page":2913},{"title":"الفصل الخامس: في زكاة المعدن والركاز","level":5,"page":2924},{"title":"الفصل السادس: في زكاة الخيل والرقيق","level":5,"page":2927},{"title":"الفصل السابع: في زكاة العل","level":5,"page":2929},{"title":"الفصل الثامن: في زكاة [مال] اليتيم","level":5,"page":2931},{"title":"الفصل التاسع: في تعجيل الزكة","level":5,"page":2935},{"title":"الفصل العاشر: في أحكام متفرقة للزكاة","level":5,"page":2940},{"title":"الباب الثالث: في زكاة الفطر","level":4,"page":2946},{"title":"الباب الرابع: في عامل الزكاة وما يجب له وعليه","level":4,"page":2955},{"title":"الباب الخامس: فيمن تحل له، ومن لا تحل له","level":4,"page":2966},{"title":"الفصل الأول: فيمن لا تحل له","level":5,"page":2966},{"title":"الفصل الثاني: فيمن تحل له الصدقة","level":5,"page":2980},{"title":"الكتاب الثاني: في الزهد والفقر","level":3,"page":2989},{"title":"الفصل الأول: في مدحهما، والحث عليها","level":4,"page":2989},{"title":"الفصل الثاني: فيما كان النبي - ﷺ - وأصحابه عليه من الفقر","level":4,"page":3011},{"title":"الكتاب الثالث: في الزينة","level":3,"page":3038},{"title":"الباب الأول: في الحلي","level":4,"page":3038},{"title":"الفصل الأول: في الخاتم","level":5,"page":3038},{"title":"الفرع الأول: فيما يجوز منه، وما لا يجوز","level":6,"page":3038},{"title":"الفرع الثاني: في أي إصبع يلبس الخاتم؟","level":6,"page":3054},{"title":"الفصل الثاني: في أنواع من الحلي متفرقة","level":5,"page":3062},{"title":"الباب الثاني: في خضاب البدن والشعر","level":4,"page":3077},{"title":"الفصل الأول: في خضاب الشعر","level":5,"page":3077},{"title":"الفصل الثاني: في خضاب البدن","level":5,"page":3090},{"title":"الباب الثالث: في الخلوق","level":4,"page":3096},{"title":"الباب الرابع: في الشعور","level":4,"page":3103},{"title":"الفصل الأول: في شعر الرأس: الترجيل","level":5,"page":3103},{"title":"الحلق والجز","level":6,"page":3111},{"title":"الوصل","level":6,"page":3117},{"title":"السدل والفرق","level":6,"page":3121},{"title":"الفصل الثاني: في شعر اللحية والشارب","level":5,"page":3122},{"title":"نتف الشيب","level":6,"page":3122},{"title":"قص الشارب واللحية","level":6,"page":3126},{"title":"الباب الخامس: في الطيب والدهن","level":4,"page":3132},{"title":"الباب السادس: في أمور من الزينة متعددة، والأحاديث فيها منفردة ومشتركة","level":4,"page":3147},{"title":"نوع أول","level":5,"page":3147},{"title":"نوع ثاني","level":5,"page":3152},{"title":"نوع ثالث","level":5,"page":3156},{"title":"نوع رابع","level":5,"page":3162},{"title":"نوع خامس","level":5,"page":3169},{"title":"الباب السابع: في الصور والنقوش والستور ذم المصورين","level":4,"page":3173},{"title":"كراهية الصور والستور","level":5,"page":3181},{"title":"ترجمة الأبواب التي أولها زاي ولم ترد في حرف الزاي","level":3,"page":3198},{"title":"حرف السين","level":2,"page":3199},{"title":"الكتاب الأول: في السخاء والكرم","level":3,"page":3199},{"title":"الكتاب الثاني: في السفر، وآدابه","level":3,"page":3211},{"title":"الأول: في يوم الخروج","level":4,"page":3211},{"title":"[النوع] الثاني: في الرفقة","level":4,"page":3214},{"title":"[النوع] الثالث: في السير والنزول","level":4,"page":3219},{"title":"[النوع] الرابع: في إعانة الرفيق","level":4,"page":3227},{"title":"[النوع] الخامس: في سفر المرأة","level":4,"page":3231},{"title":"[النوع] السادس: فيما يذم استصحابه في السفر","level":4,"page":3235},{"title":"[النوع] السابع: في القفول ودخول المنزل","level":4,"page":3239},{"title":"[النوع] الثامن: في سفر البحر","level":4,"page":3244},{"title":"[النوع] التاسع: في تلقي المسافرين","level":4,"page":3246},{"title":"الكتاب الثالث: في السبق والرمي","level":3,"page":3251},{"title":"الفصل الأول: في أحكامهما","level":4,"page":3251},{"title":"الفصل الثاني: فيما جاء من صفات الخيل والوصية بها","level":4,"page":3264},{"title":"[النوع] الأول: فيما يحب من ألوانها","level":5,"page":3264},{"title":"[النوع] الثاني: فيما يكره منها","level":5,"page":3268},{"title":"[النوع] الثالث: في مدحها، والوصية بها","level":5,"page":3269},{"title":"[النوع] الرابع: [تسمية الخيل]","level":5,"page":3278},{"title":"الكتاب الرابع: في السؤال","level":3,"page":3281},{"title":"الكتاب الخامس: في السحر، والكهانة","level":3,"page":3291},{"title":"ترجمة الأبواب التي أولها سين، ولم ترد في حرف السين","level":3,"page":3299},{"title":"حرف الشين","level":2,"page":3300},{"title":"الكتاب الأول: في الشراب","level":3,"page":3300},{"title":"الباب الأول: في آداب الشراب","level":4,"page":3300},{"title":"الفصل الأول: في الشرب قائما","level":5,"page":3300},{"title":"جوازه","level":6,"page":3300},{"title":"المنع منه","level":6,"page":3308},{"title":"الفصل الثاني: في الشرب من أفواه الأسقية","level":5,"page":3312},{"title":"جوازه","level":6,"page":3312},{"title":"المنع منه","level":6,"page":3315},{"title":"الفصل الثالث: في التنفس عند الشرب","level":5,"page":3318},{"title":"الفصل الرابع: في ترتيب الشاربين","level":5,"page":3323},{"title":"الفصل الخامس: في تغطية الإناء","level":5,"page":3327},{"title":"الفصل السادس: في أحاديث متفرقة","level":5,"page":3329},{"title":"الباب الثاني: في الخمور والأنبذة","level":4,"page":3332},{"title":"الفصل الأول: في تحريم كل مسكر","level":5,"page":3332},{"title":"الفصل الثاني: في تحريم كل مسكر وذم شاربه","level":5,"page":3345},{"title":"الفصل الثالث: في الخمر وتحريمها، ومن أي شيء هي؟","level":5,"page":3356},{"title":"الفصل الرابع: في الأنبذة، وما يحرم منها، وما يحل","level":5,"page":3372},{"title":"[الفرع] الأول: في تحريمها مطلقا","level":6,"page":3372},{"title":"[الفرع] الثاني: في تحليلها مطلقا","level":6,"page":3378},{"title":"[الفرع] الثالث: في مقدار الزمان الذي يشرب النبيذ فيه","level":6,"page":3384},{"title":"[النوع] الرابع: في ذكر نبيذ الخليط","level":6,"page":3391},{"title":"النهي عنه","level":7,"page":3391},{"title":"جوازه","level":7,"page":3402},{"title":"[الفرع] الخامس: في المطبوخ","level":6,"page":3403},{"title":"تحليله","level":7,"page":3403},{"title":"النهي عنه","level":7,"page":3409},{"title":"الفصل الخامس: في الظروف، وما يحرم منها، وما يحل","level":5,"page":3414},{"title":"[الفرع] الأول: ما يحرم منها","level":6,"page":3414},{"title":"[الفرع] الثاني: فيما يحل من الظروف","level":6,"page":3426},{"title":"الفصل السادس: في لواحق الباب","level":5,"page":3431},{"title":"الكتاب الثاني: في الشركة","level":3,"page":3434},{"title":"الكتاب الثالث: في الشعر","level":3,"page":3438},{"title":"الفصل الأول: في مدح الشعر","level":4,"page":3438},{"title":"الفصل الثاني: في ذم الشعر","level":4,"page":3441},{"title":"الفصل الثالث: في استماع النبي - ﷺ - الشعر، وإنشاده في المسجد","level":4,"page":3445},{"title":"الفصل الرابع: في أمر النبي - ﷺ - بهجاء المشركين","level":4,"page":3452},{"title":"الفصل الخامس: فيما تمثل به النبي - ﷺ - من الشعر","level":4,"page":3454},{"title":"حرف الصاد","level":2,"page":3457},{"title":"الكتاب الأول: في الصلاة","level":3,"page":3457},{"title":"القسم الأول: في الفرائض وأحكامها، وما يتعلق بها","level":4,"page":3457},{"title":"الباب الأول: في الصلاة وأحكامها","level":5,"page":3457},{"title":"الفصل الأول: في وجوبها أداء وقضاء","level":6,"page":3457},{"title":"الفرع الأول: في الوجوب والكمية","level":7,"page":3457},{"title":"الفرع الثاني: في القضاء","level":7,"page":3467},{"title":"الفرع الثالث: في إثم تاركها","level":7,"page":3484},{"title":"الفصل الثاني: في المواقيت","level":6,"page":3491},{"title":"الفرع الأول: في تعيين أوقات الصلوات","level":7,"page":3491},{"title":"الفرع الثاني: في تقديم أوقات الصلوات","level":7,"page":3504},{"title":"الفجر","level":8,"page":3504},{"title":"الظهر","level":8,"page":3506},{"title":"العصر","level":8,"page":3511},{"title":"المغرب","level":8,"page":3515},{"title":"تقديمها مطلقا","level":8,"page":3520},{"title":"الفرع الثالث: في تأخير أوقات الصلوات","level":7,"page":3521},{"title":"الصبح والعصر","level":8,"page":3521},{"title":"الظهر","level":8,"page":3523},{"title":"العصر","level":8,"page":3530},{"title":"المغرب","level":8,"page":3531},{"title":"العشاء","level":8,"page":3536},{"title":"تأخيرها مطلقا","level":8,"page":3546},{"title":"الفرع الرابع: في أول الوقت بالصلاة","level":7,"page":3549},{"title":"الفرع الخامس: في الأوقات المكروهة","level":7,"page":3554},{"title":"الفرع السادس: في تحويل الصلاة عن وقتها","level":7,"page":3572},{"title":"الفصل الثالث: في الأذان والإقامة","level":6,"page":3573},{"title":"الفرع الأول: في بدء الأذان وكيفيته","level":7,"page":3573},{"title":"الفرع الثاني: في أحكام تتعلق بالأذان والإقامة","level":7,"page":3585},{"title":"الفصل الرابع: في استقبال القبلة","level":6,"page":3599},{"title":"الفصل الخامس: في كيفية الصلاة وأركانها","level":6,"page":3603},{"title":"الفرع الأول: في التكبير ورفع اليدين","level":7,"page":3603},{"title":"الفرع الثاني: في القيام والقعود، ووضع اليدين والرجلين","level":7,"page":3620},{"title":"القيام والقعود","level":8,"page":3620},{"title":"وضع اليدين والرجلين","level":8,"page":3627},{"title":"الاختصار","level":8,"page":3635},{"title":"الفرع الثالث: في القراءة","level":7,"page":3639},{"title":"النوع الأول: في البسملة","level":8,"page":3639},{"title":"النوع الثاني: في الفاتحة والتأمين","level":8,"page":3644},{"title":"النوع الثالث: في السور","level":8,"page":3651},{"title":"صلاة الفجر","level":9,"page":3651},{"title":"صلاة الظهر والعصر","level":9,"page":3667},{"title":"صلاة المغرب","level":9,"page":3677},{"title":"صلاة العشاء","level":9,"page":3684},{"title":"صلوات مشتركة","level":9,"page":3686},{"title":"النوع الرابع: في الجهر بالقراءة","level":8,"page":3694},{"title":"النوع الخامس: في سكتة القارئ","level":8,"page":3704},{"title":"الفرع الرابع: في الركوع والسجود والقنوت","level":7,"page":3705},{"title":"النوع الأول: في الركوع والسجود","level":8,"page":3705},{"title":"الاعتدال","level":9,"page":3705},{"title":"مقدار الركوع والسجود","level":9,"page":3713},{"title":"هيئة الركوع والسجود","level":9,"page":3719},{"title":"أعضاء السجود","level":9,"page":3747},{"title":"النو ع الثاني: في القنوت","level":8,"page":3752},{"title":"الفرع الخامس: في التشهد والجلوس","level":7,"page":3765},{"title":"النوع الأول: في التشهد","level":8,"page":3765},{"title":"النوع الثاني: في الجلوس","level":8,"page":3773},{"title":"الفرع السادس: في السلام","level":7,"page":3784},{"title":"الفرع السابع: في أحاديث جامعة لأصناف من أعمال الصلاة","level":7,"page":3797},{"title":"الفرع الثامن: في طول الصلاة وقصرها","level":7,"page":3806},{"title":"الفرع التاسع: في أحاديث متفرقة","level":7,"page":3811},{"title":"الفصل السادس: في شرائط الصلاة ولوازمها","level":6,"page":3820},{"title":"الفرع الأول: في طهارة الحدث","level":7,"page":3820},{"title":"الفرع الثاني: في طهارة اللباس","level":7,"page":3834},{"title":"الفرع الثالث: في ستر العورة","level":7,"page":3844},{"title":"[النوع] الأول: في سترها","level":8,"page":3844},{"title":"[النوع] الثاني: في الثوب الواحد، وهيئة اللبس","level":8,"page":3854},{"title":"[النوع] الثالث: في لبس النساء","level":8,"page":3867},{"title":"[النوع] الرابع: فيما كره من اللباس","level":8,"page":3871},{"title":"الفرع الرابع: في أمكنة الصلاة وما يصلى عليه","level":7,"page":3875},{"title":"[النوع] الأول: فيما يصلى عليه","level":8,"page":3875},{"title":"[النوع] الثاني: في الأمكنة المكروهة","level":8,"page":3883},{"title":"[النوع] الثالث: في الصلاة على الدابة","level":8,"page":3895},{"title":"[النوع] الرابع: في أحاديث متفرقة","level":8,"page":3902},{"title":"الفرع الخامس: في ترك الكلام","level":7,"page":3909},{"title":"الفرع السادس: في ترك الأفعال","level":7,"page":3915},{"title":"[النوع] الأول: في مس الحصباء وتسوية التراب","level":8,"page":3915},{"title":"[النوع] الثاني: الالتفات","level":8,"page":3920},{"title":"[النوع] الثالث: في أفعال متفرقة","level":8,"page":3930},{"title":"الفرع السابع: في قبلة المصلي وما يتعلق بها، وفيه نوعان","level":7,"page":3940},{"title":"[النوع] الأول: في المعترض بين يدي المصلي","level":8,"page":3940},{"title":"[النوع] الثاني: في سترة المصلي","level":8,"page":3960},{"title":"الفرع الثامن: في أحاديث متفرقة","level":7,"page":3970},{"title":"حمل الصغير","level":8,"page":3970},{"title":"من نعس وهو يصلي","level":8,"page":3971},{"title":"عقص الشعر","level":8,"page":3973},{"title":"مدافعة الأخبثين","level":8,"page":3975},{"title":"الفصل السابع: في السجدات","level":6,"page":3978},{"title":"الفرع الأول: في سجود السهو","level":7,"page":3978},{"title":"[القسم] الأول: في السجود قبل التسليم","level":8,"page":3978},{"title":"[القسم] الثاني: في السجود بعد التسليم","level":8,"page":3985},{"title":"[القسم] الثالث: في أحاديث متفرقة","level":8,"page":3993},{"title":"الفرع الثاني: في سجود القرآن","level":7,"page":4001},{"title":"[النوع] الأول: في وجوب السجود","level":8,"page":4001},{"title":"[النوع] الثاني: في كونه سنة","level":8,"page":4002},{"title":"[النوع] الثالث: في السجود بعد الصبح","level":8,"page":4005},{"title":"[النوع] الرابع: كم في القرآن سجدة؟","level":8,"page":4007},{"title":"[النوع] الخامس: في تفصيل السجدات","level":8,"page":4009},{"title":"سورة الحج","level":9,"page":4009},{"title":"سورة ص","level":9,"page":4012},{"title":"سورة النجم","level":9,"page":4014},{"title":"سورة انشقت","level":9,"page":4020},{"title":"سرة اقرأ باسم ربك","level":9,"page":4021},{"title":"المفصل مجملا","level":9,"page":4022},{"title":"[النوع] السادس: في دعاء السجود","level":8,"page":4023},{"title":"الفرع الثالث: في سجود الشكر","level":7,"page":4025},{"title":"الباب الثاني: في صلاة الجماعة","level":5,"page":4027},{"title":"الفصل الأول: في وجوبها والمحافظة عليها","level":6,"page":4027},{"title":"الفصل الثاني: في تركها للعذر","level":6,"page":4034},{"title":"الفصل الثالث: في صفة الإمام وأحكامه","level":6,"page":4039},{"title":"الفرع الأول: في أولى الناس بالإمامة","level":7,"page":4039},{"title":"الفرع الثاني: فيمن تجوز إمامته ومن لا تجوز","level":7,"page":4045},{"title":"الفرع الثالث: في آداب الإمام","level":7,"page":4053},{"title":"تخفيف الصلاة","level":8,"page":4053},{"title":"آداب متفرقة","level":8,"page":4060},{"title":"الفصل الرابع: في أحكام المأموم","level":6,"page":4070},{"title":"الفرع الأول: في الصفوف","level":7,"page":4070},{"title":"[النوع] الأول: في ترتيبها","level":8,"page":4070},{"title":"[النوع] الثاني: في تسوية الصفوف وتقويمها","level":8,"page":4084},{"title":"[النوع] الثالث: في الصف الأول","level":8,"page":4095},{"title":"الفرع الثاني: في الاقتداء، وشرائطه ولوازمه","level":7,"page":4102},{"title":"[النوع] الأول: في صفة الاقتداء بالإماء قائما وقاعدا","level":8,"page":4102},{"title":"[النوع] الثاني: في مسابقة الإمام","level":8,"page":4110},{"title":"[النوع] الثالث: في المسبوق","level":8,"page":4116},{"title":"[النوع] الرابع: في ارتفاع مكان الإمام","level":8,"page":4120},{"title":"الفرع الثالث: في آداب المأموم","level":7,"page":4124},{"title":"الفرع الرابع: في القراءة مع الإمام، وفتحها عليه","level":7,"page":4136},{"title":"القراءة","level":8,"page":4136},{"title":"الفتح على الإمام","level":8,"page":4143},{"title":"الفرع الخامس: في المنفرد بالصلاة إذا أدرك جماعة","level":7,"page":4147},{"title":"الأمر بالإعادة","level":8,"page":4147},{"title":"المنع من الإعادة","level":8,"page":4156},{"title":"الفصل الخامس: في أحاديث متفرقة","level":6,"page":4158},{"title":"الباب الثالث: في صلاة الجمعة","level":5,"page":4164},{"title":"الفصل الأول: في وجوبها وأحكامها","level":6,"page":4164},{"title":"الفصل الثاني: في المحافظة عليها، وإثم تاركها","level":6,"page":4173},{"title":"الفصل الثالث: في تركها للعذر","level":6,"page":4178},{"title":"الفصل الرابع: في الوقت والنداء [إليها]","level":6,"page":4180},{"title":"الفصل الخامس: في الخطبة وما يتعلق بها","level":6,"page":4188},{"title":"الفصل السادس: في القراءة في الصلاة والخطبة","level":6,"page":4210},{"title":"الفصل السابع: في آداب الدخول إلى الجامع والجلوس فيه","level":6,"page":4216},{"title":"الفصل الثامن: في أول جمعة جمعت","level":6,"page":4226},{"title":"الباب الرابع: في صلاة المسافرين","level":5,"page":4228},{"title":"الفصل الأول: في القصر وأحكامه","level":6,"page":4228},{"title":"الفرع الأول: في مسافة القصر وابتدائه","level":7,"page":4228},{"title":"الفرع الثاني: في القصر مع الإقامة","level":7,"page":4235},{"title":"الفرع الثالث: في الإتمام مع الإقامة","level":7,"page":4247},{"title":"الفرع الرابع: في اقتداء المسافر بالمقيم، والمقيم بالمسافر","level":7,"page":4249},{"title":"الفصل الثاني: في الجمع","level":6,"page":4252},{"title":"الفرع الأول: في جمع المسافر","level":7,"page":4252},{"title":"الفرع الثاني: في الجمع بجمع ومزدلفة","level":7,"page":4260},{"title":"الفرع الثالث: في جمع المقيم","level":7,"page":4265},{"title":"الفصل الثالث: في صلاة النوافل في السفر","level":6,"page":4268},{"title":"فرع","level":7,"page":4272},{"title":"الباب الخامس: في صلاة الخوف","level":5,"page":4274},{"title":"القسم الثاني: من كتاب الصلاة: في النوافل","level":4,"page":4285},{"title":"الباب الأول: في النوافل المقرونة بالأوقات","level":5,"page":4285},{"title":"الفصل الأول: في رواتب الصلوات الخمس والجمعة","level":6,"page":4285},{"title":"الفرع الأول: في أحاديث جامعة لرواتب مشتركة","level":7,"page":4285},{"title":"الفرع الثاني: في ركعتي الفجر","level":7,"page":4295},{"title":"[النوع] الأول: في المحافظة عليهما","level":8,"page":4295},{"title":"[النوع] الثاني: في وقتهما وصفتهما","level":8,"page":4298},{"title":"[النوع] الثالث: في القراءة فيهما","level":8,"page":4303},{"title":"[النوع] الرابع: في الاضطجاع بعدهما","level":8,"page":4307},{"title":"[النوع] الخامس: في صلاتهما بعد الفريضة","level":8,"page":4310},{"title":"جوازه","level":9,"page":4310},{"title":"المنع منه","level":9,"page":4312},{"title":"قضاؤهما","level":9,"page":4315},{"title":"الفرع الثالث: في راتبة الظهر","level":7,"page":4317},{"title":"الفرع الرابع: في راتبة العصر قبلها وبعدها","level":7,"page":4324},{"title":"الفرع الخامس: في راتبة المغرب","level":7,"page":4332},{"title":"الفرع السادس: في راتبة العشاء","level":7,"page":4342},{"title":"الفرع السابع: في راتبة الجمعة","level":7,"page":4343},{"title":"الفصل الثاني: في صلاة الوتر","level":6,"page":4349},{"title":"[الفرع] الأول: في وجوبه واستنانه","level":7,"page":4349},{"title":"[الفرع] الثاني: في عدد الوتر","level":7,"page":4356},{"title":"[الفرع] الثالث: في القراءة في الوتر","level":7,"page":4364},{"title":"[الفرع] الرابع: في وقت الوتر","level":7,"page":4370},{"title":"الوتر قبل الصبح","level":8,"page":4370},{"title":"الوتر بعد الصبح","level":8,"page":4379},{"title":"[الفرع] الخامس: في نقض الوتر","level":7,"page":4385},{"title":"[الفرع] السادس: في أحاديث متفرقة","level":7,"page":4389},{"title":"الفصل الثالث: في صلاة الليل","level":6,"page":4393},{"title":"الفرع الأول: في الحث عليها","level":7,"page":4393},{"title":"الفرع الثاني: في وقت القيام","level":7,"page":4408},{"title":"الفرع الثالث: في صفتها","level":7,"page":4414},{"title":"الفصل الرابع: في صلاة الضحى","level":6,"page":4426},{"title":"الفصل الخامس: في قيام شهر رمضان، وهو التراويح","level":6,"page":4436},{"title":"الفصل السادس: في صلاة العيدين","level":6,"page":4448},{"title":"[الفرع] الأول: في عدد الركعات","level":7,"page":4448},{"title":"[الفرع] الثاني: في عدد التكبيرات","level":7,"page":4451},{"title":"[الفرع] الثالث: في الوقت والمكان","level":7,"page":4456},{"title":"[الفرع] الرابع: في الأذان والإقامة [للعيد]","level":7,"page":4458},{"title":"[الفرع] الخامس: في الخطبة وتقديم الصلاة عليها","level":7,"page":4460},{"title":"[الفرع] السابع: في إجتماع العيد والجمعة","level":7,"page":4474},{"title":"[الفرع] التاسع: في خروج النساء إلى العيد","level":7,"page":4484},{"title":"[الفرع] العاشر: في أحاديث متفرقة","level":7,"page":4485},{"title":"الفصل السابع: في صلاةالرغائب","level":6,"page":4489},{"title":"الباب الثاني: في النوافل المقرونة بالأسباب","level":5,"page":4490},{"title":"الفصل الأول: في صلاة الكسوف","level":6,"page":4490},{"title":"الفصل الثاني: في صلاة الاستسقاء","level":6,"page":4507},{"title":"الفصل الثالث: في صلاة الجنائز","level":6,"page":4523},{"title":"الفرع الأول: في عدد التكبيرات","level":7,"page":4523},{"title":"الفرع الثاني: في القراءة والدعاء","level":7,"page":4529},{"title":"الفرع الثالث: في الصلاة على الطفال","level":7,"page":4542},{"title":"الفرع الرابع: في موقف الإمام","level":7,"page":4547},{"title":"الفرع الخامس: في وقت الصلاة على الجنازة","level":7,"page":4552},{"title":"الفرع السادس: في الصلاة على الميت في المسجد","level":7,"page":4554},{"title":"الفرع السابع: في الصلاة على القبور","level":7,"page":4557},{"title":"الفرع الثامن: في الصلاة على الغائب","level":7,"page":4565},{"title":"الفرع التاسع: في الصلاة على المحدود، والمديون، ومن قتل نفسه","level":7,"page":4567},{"title":"الفرع العاشر: في انتفاع الميت بالصلاة عليه","level":7,"page":4570},{"title":"الفصل الرابع: في صلوات متفرقة","level":6,"page":4574},{"title":"تحية المسجد","level":7,"page":4574},{"title":"صلاة الاستخارة","level":7,"page":4578},{"title":"صلاة الحاجة","level":7,"page":4579},{"title":"صلاة التسبيح","level":7,"page":4580},{"title":"خاتمة كتاب الصلاة تتضمن أحاديث متفرقة","level":7,"page":4581},{"title":"[النوع الأول]: الانصراف عن الصلاة","level":8,"page":4581},{"title":"[النوع الثاني]: الجهر بالذكر بعد الصلاة","level":8,"page":4588},{"title":"[النوع الثالث]: الفصل بين الصلاتين","level":8,"page":4589},{"title":"[النوع الرابع]: الخروج من المسجد بعد الأذان","level":8,"page":4590},{"title":"[النوع الخامس]: المقام بعد الصلاة","level":8,"page":4591},{"title":"[النوع السادس]: تسمية العشاء بالعتمة","level":8,"page":4592},{"title":"[النوع السابع]: تسمية المغرب بالعشاء","level":8,"page":4593},{"title":"[النوع الثامن]: السمر بعد العشاء","level":8,"page":4594},{"title":"[النوع التاسع]: الاستراحة بالصلاة","level":8,"page":4596},{"title":"[النوع العاشر]: شيطان الصلاة","level":8,"page":4597},{"title":"الكتاب الثاني: الصوم","level":3,"page":4598},{"title":"الباب الأول: في واجباته وسننه وأحكامه، جائزا ومكروها","level":4,"page":4598},{"title":"الفصل الأول: في وجوبه وموجبه","level":5,"page":4598},{"title":"الفرع الأول: في وجوبه بالرؤية","level":6,"page":4598},{"title":"الفرع الثاني: في وجوبه بالشهادة","level":6,"page":4604},{"title":"[النوع] الأول: شهادة الواحد","level":7,"page":4604},{"title":"[النوع] الثاني: في شهادة الاثنين","level":7,"page":4606},{"title":"الفرع الثالث: في اختلاف البلاد في الرؤية","level":6,"page":4610},{"title":"الفرع الرابع: في الصوم والفطر بالاجتهاد","level":6,"page":4612},{"title":"الفرع الخامس: في كون الشهر تسعا وعشرين","level":6,"page":4614},{"title":"الفصل الثاني: في ركن الصوم","level":5,"page":4620},{"title":"الفرع الأول: في النية","level":6,"page":4620},{"title":"النوع الأول: في نية الفرض","level":7,"page":4620},{"title":"النوع الثاني: في نية صوم التطوع","level":7,"page":4623},{"title":"الفرع الثاني: في الإمساك عن المفطرات","level":6,"page":4626},{"title":"النوع الأول: في القيء، والحجامة، والاحتلام","level":7,"page":4626},{"title":"[النوع] الثاني: الكحل","level":7,"page":4639},{"title":"[النوع] الثالث: القبلة والمباشرة","level":7,"page":4642},{"title":"[النوع] الرابع: المفطر ناسيا","level":7,"page":4652},{"title":"الفصل الثالث: في زمان الصوم","level":5,"page":4653},{"title":"الفرع الأول: في الأيام المستحب صومها","level":6,"page":4653},{"title":"النوع الأول: قول كلي في الصوم","level":7,"page":4653},{"title":"النوع الثاني: في يوم عاشوراء","level":7,"page":4657},{"title":"النوع الثالث: في صوم رجب","level":7,"page":4675},{"title":"النوع الرابع: في صوم شعبان","level":7,"page":4676},{"title":"النوع الخامس: ست من شوال","level":7,"page":4680},{"title":"النوع السادس: عشر ذي الحجة","level":7,"page":4681},{"title":"النوع السابع: أيام الأسبوع","level":7,"page":4685},{"title":"النوع الثامن: في أيام البيض","level":7,"page":4694},{"title":"النوع التاسع: في الأيام المجهولة من كل شهر","level":7,"page":4699},{"title":"الفرع الثاني: في الأيام التي يحرم صومها","level":6,"page":4713},{"title":"النوع الأول: في أيام العيد والتشريق","level":7,"page":4713},{"title":"النوع الثاني: في يوم الشك","level":7,"page":4728},{"title":"الفرع الثالث: في الأيام التي يكره صومها","level":6,"page":4731},{"title":"النوع الأول: صوم الدهر","level":7,"page":4731},{"title":"النوع الثاني: صوم أواخر شعبان","level":7,"page":4736},{"title":"النوع الثالث: صوم يوم عرفة","level":7,"page":4741},{"title":"النوع الرابع: صوم الجمعة والسبت","level":7,"page":4746},{"title":"الفصل الرابع: في سنن الصوم وجائزاته ومكروهاته","level":5,"page":4750},{"title":"الفرع الأول: في السحور","level":6,"page":4750},{"title":"النوع الأول: في الحث عليه","level":7,"page":4750},{"title":"النوع الثاني: في وقته وتأخيره","level":7,"page":4759},{"title":"الفرع الثاني: في الإفطار","level":6,"page":4770},{"title":"النوع الأول: في وقت الإفطار","level":7,"page":4770},{"title":"النوع الثاني: في تعجيل الإفطار","level":7,"page":4774},{"title":"النوع الثالث: فيما يفطر عليه","level":7,"page":4779},{"title":"النوع الرابع: في الدعاء عند الإفطار","level":7,"page":4781},{"title":"الفرع الثالث: ترك الوصال","level":6,"page":4783},{"title":"الفرع الرابع: في الجنابة","level":6,"page":4788},{"title":"الفرع الخامس: في السواك","level":6,"page":4789},{"title":"الفرع السادس: في حفظ اللسان","level":6,"page":4791},{"title":"الفرع السابع: في دعوة الصائم","level":6,"page":4793},{"title":"الفرع الثامن: في صوم المرأة بإذن زوجها","level":6,"page":4796},{"title":"الباب الثاني: في مبيح الإفطار وموجبه","level":4,"page":4797},{"title":"الفصل الأول: في المبيح، وهو السفر","level":5,"page":4797},{"title":"الفرع الأول: في إباحة الإفطار وذم الصيام","level":6,"page":4797},{"title":"الفرع الثاني: في التخيير بين الصوم والفطر","level":6,"page":4804},{"title":"الفرع الثالث: في إباحة الإفطار مطلقا","level":6,"page":4809},{"title":"الفرع الرابع: في أحاديث متفرقة","level":6,"page":4819},{"title":"يوم الخروج","level":7,"page":4819},{"title":"يوم الدخول","level":7,"page":4820},{"title":"مقدار السفر","level":7,"page":4821},{"title":"سفر المساء","level":7,"page":4823},{"title":"إدراك رمضان المسافر","level":7,"page":4824},{"title":"الفصل الثاني: في موجب الإفطار","level":5,"page":4825},{"title":"الفرع الأول: في القضاء","level":6,"page":4825},{"title":"[النوع] الأول: في التتابع والتفريق","level":7,"page":4825},{"title":"[النوع] الثاني: في تأخير القضاء","level":7,"page":4827},{"title":"[النوع] الثالث: في الصوم عن الميت","level":7,"page":4828},{"title":"[النوع] الرابع: في قضاء التطوع","level":7,"page":4833},{"title":"[النوع] الخامس: في الإفطار يوم الغيم","level":7,"page":4834},{"title":"[النوع] السادس: في التشديد في الإفطار","level":7,"page":4836},{"title":"الفرع الثاني: في الكفارة","level":6,"page":4837},{"title":"الكتاب الثالث: وهو كتاب الصبر","level":3,"page":4843},{"title":"الكتاب الرابع: في الصدق","level":3,"page":4862},{"title":"الكتاب الخامس: في الصدقة","level":3,"page":4864},{"title":"الفصل الأول: في الحث عليها وآدابها","level":4,"page":4864},{"title":"الفصل الثاني: في أحكام الصدقة","level":4,"page":4886},{"title":"الفرع الأول: في الصدقة عن ظهر غنى، والابتداء بالألزم والأقارب","level":5,"page":4886},{"title":"الفرع الثاني: في صدقة المرأة من بيت زوجها، والعبد من مال سيده","level":5,"page":4898},{"title":"الفرع الثالث: في ابتياع الصدقة، والرجوع فيها","level":5,"page":4904},{"title":"الفرع الرابع: في صدقة الوقف","level":5,"page":4906},{"title":"الفرع الخامس: في إحصاء الصدقة","level":5,"page":4907},{"title":"الفرع السادس: في الصدقة عن الميت","level":5,"page":4909},{"title":"الكتاب السادس: في صلة الرحم","level":3,"page":4914},{"title":"الكتاب السابع: في الصحبة","level":3,"page":4926},{"title":"الفصل الأول: في صحبة الأهل والأقارب","level":4,"page":4926},{"title":"الفرع الأول: في حق الرجل على الزوجة","level":5,"page":4926},{"title":"الفرع الثاني: في حق المرأة على الزوج","level":5,"page":4938},{"title":"الفرع الثالث: في أحاديث متفرقة","level":5,"page":4945},{"title":"الفصل الثاني: في أحاديث جامعة لخصال من آداب الصحبة","level":4,"page":4952},{"title":"الفصل الثالث: في المجالسة وآداب المجلس","level":4,"page":4960},{"title":"الفرع الأول: في الجلوس بالطرق","level":5,"page":4960},{"title":"الفرع الثاني: في التناجي","level":5,"page":4965},{"title":"الفرع الثالث: في القيام للداخل","level":5,"page":4967},{"title":"الفرع الرابع:في الجلوس في مكان غيره","level":5,"page":4970},{"title":"الفرع الخامس: في القعود وسط الحلقة","level":5,"page":4977},{"title":"الفرع السادس: في هيئة الجلوس","level":5,"page":4980},{"title":"الفرع السابع: في الجلوس في الشمس","level":5,"page":4984},{"title":"الفرع الثامن: في صفة الجليس","level":5,"page":4986},{"title":"الفصل الرابع: في كتمان السر","level":4,"page":4988},{"title":"الفصل الخامس: في التحاب والتواد","level":4,"page":4991},{"title":"الفرع الأول: في الحث عليه","level":5,"page":4991},{"title":"الفرع الثاني: في الإعلام بالمحبة","level":5,"page":4993},{"title":"الفرع الثالث: في القصد في المحبة","level":5,"page":4996},{"title":"الفرع الرابع: في الحب في الله","level":5,"page":4998},{"title":"الفرع الخامس: في حب الله للعبد","level":5,"page":5005},{"title":"الفرع السادس: في [أن] من أحب قوما كان معهم","level":5,"page":5006},{"title":"الفرع السابع: في تعارف الأرواح","level":5,"page":5011},{"title":"الفصل السادس: في التعاضد والتساعد","level":4,"page":5013},{"title":"الفرع الأول: في أوصاف جامعة","level":5,"page":5013},{"title":"الفرع الثاني: في الحلف والإخاء","level":5,"page":5019},{"title":"الفرع الثالث: في النصر والإعانة","level":5,"page":5024},{"title":"الفرع الرابع: في الشفاعة","level":5,"page":5028},{"title":"الفصل السابع: في الاحترام والتوقير","level":4,"page":5030},{"title":"الفصل الثامن:في الاستئذان","level":4,"page":5038},{"title":"الفرع الأول: كيفية الاستئذان","level":5,"page":5038},{"title":"الفرع الثاني: في موقف المستأذن","level":5,"page":5043},{"title":"الفرع الثالث: في إذن المستدعى","level":5,"page":5046},{"title":"الفرع الرابع: في الاستئذان على الأهل","level":5,"page":5047},{"title":"الفرع الخامس: في الإذن بغير الكلام","level":5,"page":5048},{"title":"الفرع السادس: في دق الباب","level":5,"page":5050},{"title":"الفرع السابع: في النظر من خلل الباب","level":5,"page":5052},{"title":"الفصل التاسع: في السلام والجواب","level":4,"page":5056},{"title":"الفرع الأول: في الأمر به، والحث عليه","level":5,"page":5056},{"title":"الفرع الثاني: في المبتدئ بالسلام","level":5,"page":5067},{"title":"الفرع الثالث: في كيفية السلام","level":5,"page":5071},{"title":"الفرع الرابع: في تحية الجاهلية، والإشارة بالرأس واليد","level":5,"page":5083},{"title":"الفرع الخامس: في السلام على أهل الذمة","level":5,"page":5087},{"title":"الفرع السادس: في السلام على من يبول أو يتغوط أو من ليس على طهارة","level":5,"page":5093},{"title":"الفصل العاشر: في المصافحة","level":4,"page":5096},{"title":"الفصل الحادي عشر: في العطاس والتثاؤب","level":4,"page":5102},{"title":"الفصل الثاني عشر: في عيادة المريض","level":4,"page":5113},{"title":"الفصل الثالث عشر: في الركوب والارتداف","level":4,"page":5126},{"title":"الفصل الرابع عشر: في حفظ الجار","level":4,"page":5134},{"title":"الفصل الخامس عشر: في الهجران والقطيعة","level":4,"page":5152},{"title":"الفصل السادس عشر: في تتبع العورة وسترها","level":4,"page":5161},{"title":"الفصل السابع عشر: في الخلوة بالنساء والنظر إليهن","level":4,"page":5168},{"title":"الفرع الأول: في الخلوة بهن","level":5,"page":5168},{"title":"الفرع الثاني: في النظر إليهن","level":5,"page":5174},{"title":"الفرع الثالث: في المخنثين","level":5,"page":5177},{"title":"الفرع الرابع: في نظر المرأة إلى الأعمى","level":5,"page":5180},{"title":"الفرع الخامس: في المشي مع النساء في الطريق","level":5,"page":5181},{"title":"الفصل الثامن عشر: في أحاديث متفرقة","level":4,"page":5186},{"title":"إجابة النداء","level":5,"page":5186},{"title":"من يصاحب","level":5,"page":5187},{"title":"العداوة","level":5,"page":5190},{"title":"لزوم الجماعة","level":5,"page":5193},{"title":"من مشى وبيده سهام أو نصال","level":5,"page":5194},{"title":"التعرض للحرم","level":5,"page":5197},{"title":"الكتاب الثامن: في الصداق","level":3,"page":5198},{"title":"الفصل الأول: في مقدار الصداق وما يصح أن يسمى صداقا","level":4,"page":5198},{"title":"الفصل الثاني: في أحكام الصداق","level":4,"page":5210},{"title":"الفرع الأول: فيمن لم يسم لها صداق","level":5,"page":5210},{"title":"الفرع الثاني: فيما تعطى المرأة قبل الدخول","level":5,"page":5215},{"title":"الكتاب التاسع: في الصيد","level":3,"page":5219},{"title":"الفصل الأول: في صيد البر","level":4,"page":5219},{"title":"الفصل الثاني: في صيد البحر","level":4,"page":5228},{"title":"الفصل الثالث: في ذكر الكلاب واقتنائها","level":4,"page":5233},{"title":"الكتاب العاشر: في الصفات","level":3,"page":5237},{"title":"حرف الضاد","level":2,"page":5242},{"title":"الكتاب الأول: في الضيافة","level":3,"page":5242},{"title":"الكتاب الثاني: في الضمان","level":3,"page":5247},{"title":"حرف الطاء","level":2,"page":5248},{"title":"الكتاب الأول: في الطهارة","level":3,"page":5248},{"title":"الباب الأول: في المياه","level":4,"page":5248},{"title":"[النوع] الأول: ماء البحر","level":5,"page":5248},{"title":"[النوع] الثاني: ماء البئر","level":5,"page":5249},{"title":"[النوع] الثالث: في القلتين","level":5,"page":5250},{"title":"[النوع] الرابع: في الماء الدائم","level":5,"page":5251},{"title":"[النوع] الخامس: في سؤر السابع","level":5,"page":5253},{"title":"[النوع] السادس: في فاضل الطهور","level":5,"page":5254},{"title":"النهي عنه","level":6,"page":5254},{"title":"جوازه","level":6,"page":5256},{"title":"[النوع] السابع: في ماء الوضوء","level":5,"page":5260},{"title":"[النوع] الثامن: في اجتماع الرجل والمرأة على الإناء الواحد","level":5,"page":5261},{"title":"[النوع] التاسع: في النبيذ","level":5,"page":5268},{"title":"الباب الثاني: في إزالة النجاسة","level":4,"page":5269},{"title":"الفصل الأول: في البول والغائط، وما يتعلق بهما","level":5,"page":5269},{"title":"الفرع الأول: في بول الطفل","level":6,"page":5269},{"title":"الفرع الثاني: في البول على الأرض","level":6,"page":5275},{"title":"الفرع الثالث: في النجاسة تكون في الطريق","level":6,"page":5280},{"title":"الفصل الثاني: في المني","level":5,"page":5285},{"title":"الفصل الثالث: في دم الحيض","level":5,"page":5288},{"title":"الفصل الرابع: في الكلب وغيره من الحيوان","level":5,"page":5293},{"title":"الفصل الخامس: في الجلود","level":5,"page":5301},{"title":"الباب الثالث: في الاستنجاء","level":4,"page":5309},{"title":"الفصل الأول: في أداب الاستنجاء","level":5,"page":5309},{"title":"الفرع الأول: في موضع قضاء الحاجة","level":6,"page":5309},{"title":"[القسم] الأول: في اختيار الموضع","level":7,"page":5309},{"title":"[القسم] الثاني: في الإبعاد","level":7,"page":5310},{"title":"[القسم] الثالث: في الأماكن المنهي عنها","level":7,"page":5312},{"title":"[القسم] الرابع: في البول في الإناء","level":7,"page":5318},{"title":"الفرع الثاني: في هيئة قضاء الحاجة","level":6,"page":5319},{"title":"[القسم] الأول: في استقبال القبلة واستدبارها","level":7,"page":5319},{"title":"النهي عنه","level":8,"page":5319},{"title":"جوازه","level":8,"page":5324},{"title":"القسم الثاني: في البول قائما","level":7,"page":5327},{"title":"جوازه","level":8,"page":5327},{"title":"النهي عنه","level":8,"page":5329},{"title":"القسم الثالث: في الاستتار","level":7,"page":5331},{"title":"الفرع الثالث: في كيفية الاستنجاء","level":6,"page":5337},{"title":"الفرع الرابع: في خلع الخاتم","level":6,"page":5344},{"title":"الفصل الثاني: فيما يستنجى به","level":5,"page":5345},{"title":"الفرع الأول: في الماء","level":6,"page":5345},{"title":"الفرع الثاني: في الأحجار، وما نهي عنه","level":6,"page":5354},{"title":"الباب الرابع: في الوضوء","level":4,"page":5363},{"title":"الفصل الأول: في صفة الوضوء","level":5,"page":5363},{"title":"الفرع الأول: في فرائضه وكيفيته","level":6,"page":5363},{"title":"الفرع الثاني: في سنن الوضوء","level":6,"page":5393},{"title":"الأول: السواك","level":7,"page":5393},{"title":"الثانية: غسل اليدين","level":7,"page":5403},{"title":"الثالثة: في الاستنثار والاستنشاق والمضمضة","level":7,"page":5404},{"title":"الرابعة: تخليل اللحية والأصابع","level":7,"page":5411},{"title":"الخامسة: في مسح الأذن","level":7,"page":5417},{"title":"السادسة: إسباغ الضوء","level":7,"page":5419},{"title":"السابعة: في مقدار الماء","level":7,"page":5422},{"title":"الثامنة: المنديل","level":7,"page":5429},{"title":"التاسعة: الدعاء والتسمية","level":7,"page":5431},{"title":"الفصل الثاني: في الأحداث الناقضة للوضوء","level":5,"page":5435},{"title":"الفرع الأول: في الخارج من السبيلين وغيرهما","level":6,"page":5435},{"title":"[النوع] الأول: الريح","level":7,"page":5435},{"title":"[النوع] الثاني: المذي","level":7,"page":5440},{"title":"[النوع] الثالث: القيء","level":7,"page":5445},{"title":"[النوع] الرابع: الدم","level":7,"page":5446},{"title":"الفرع الثاني: في لمس المرأة والفرج","level":6,"page":5448},{"title":"[النوع] الأول: في لمس المرأة","level":7,"page":5448},{"title":"[النوع] الثاني: لمس الذكر","level":7,"page":5453},{"title":"الفرع الثالث: في النوم والإغماء والغشي","level":6,"page":5458},{"title":"الفرع الرابع: في أكل ما مسته النار","level":6,"page":5465},{"title":"[النوع] الأول: في الوضوء منه","level":7,"page":5465},{"title":"[النوع] الثاني: في ترك الوضوء","level":7,"page":5471},{"title":"الفرع الخامس: في لحوم الإبل","level":6,"page":5486},{"title":"الفرع السادس: في أحاديث متفرقة","level":6,"page":5488},{"title":"الفصل الثالث: في المسح على الخفين","level":5,"page":5490},{"title":"الفرع الأول: في جواز المسح","level":6,"page":5490},{"title":"الفرع الثاني: في المسح على الجورب والنعل","level":6,"page":5500},{"title":"الفرع الثالث: في موضع المسح من الخف","level":6,"page":5502},{"title":"الفرع الرابع: في مدة المسح","level":6,"page":5504},{"title":"الباب الخامس: في التيمم","level":4,"page":5508},{"title":"الفرع الأول: في التيمم لعدم الماء","level":5,"page":5508},{"title":"الفرع الثاني: في تيمم الجريح","level":5,"page":5516},{"title":"الفرع الثالث: في التيمم من البرد","level":5,"page":5518},{"title":"الفرع الرابع: في التيمم إذا وجد الماء","level":5,"page":5519},{"title":"الباب السادس: في الغسل","level":4,"page":5521},{"title":"الفصل الأول: في غسل الجنابة","level":5,"page":5521},{"title":"الفرع الأول: في وجوبه وموجبه","level":6,"page":5521},{"title":"[النوع] الأول: التقاء الختانين","level":7,"page":5521},{"title":"[النوع] الثاني: الإنزال","level":7,"page":5526},{"title":"[النوع] الثالث: الاحتلام","level":7,"page":5530},{"title":"الفرع الثاني: في فرائضه وسننه","level":6,"page":5537},{"title":"[النوع] الأول في: كيفية الغسل","level":7,"page":5537},{"title":"[النوع] الثاني: في الغسل الواحد للمرات من الجماع","level":7,"page":5550},{"title":"[النوع] الثالث: في الوضوء بعد الغسل","level":7,"page":5553},{"title":"[النوع] الرابع: في مقدار الماء والإناء","level":7,"page":5554},{"title":"[النوع] الخامس: في الاستتار والتنشف","level":7,"page":5557},{"title":"[النوع] السادس: في أحاديث متفرقة","level":7,"page":5562},{"title":"الفرع الثالث: في الجنب وأحكامه","level":6,"page":5566},{"title":"[النوع] الأول: في قراءة القرآن","level":7,"page":5566},{"title":"[النوع] الثاني: في نوم وأكله","level":7,"page":5568},{"title":"[النوع] الثالث: في مجالسته ومحاثته","level":7,"page":5573},{"title":"[النوع] الرابع: في صلاته ناسيا","level":7,"page":5576},{"title":"الفصل الثاني: في غسل الحائض والنفساء","level":5,"page":5579},{"title":"الفصل الثالث: في غسل الجمعة والعيد","level":5,"page":5581},{"title":"الفصل الرابع: في غسل الميت والغسل منه","level":5,"page":5595},{"title":"الفصل الخامس: غسل الإسلام","level":5,"page":5602},{"title":"الفصل السادس: في الحمام","level":5,"page":5604},{"title":"الباب السابع: في الحيض","level":4,"page":5607},{"title":"الفصل الأول: في الحائض وأحكامها","level":5,"page":5607},{"title":"الفرع الأول: في مجامعة الحائض ومباشرتها","level":6,"page":5607},{"title":"الفرع الثاني: في مجالستها واستخدامها","level":6,"page":5615},{"title":"الفرع الثالث: في مؤاكلتها ومشاربتها","level":6,"page":5624},{"title":"الفرع الرابع: في حكم الصلاة والصوم والقراءة","level":6,"page":5626},{"title":"الفصل الثاني: في المستحاضة والنفساء","level":5,"page":5630},{"title":"الفرع الأول: في اغتسالها وصلاتها","level":6,"page":5630},{"title":"الفرع الثاني: في غشيان المستحاضة","level":6,"page":5648},{"title":"الفرع الثالث: في الكدرة والصفرة","level":6,"page":5650},{"title":"الفرع الرابع: في وقت النفاس","level":6,"page":5653},{"title":"الكتاب الثاني: في الطعام","level":3,"page":5654},{"title":"الباب الأول: في آداب الأكل","level":4,"page":5654},{"title":"الفصل الأول: في آلات الطعام","level":5,"page":5654},{"title":"الفصل الثاني: في التسمية عند الأكل","level":5,"page":5657},{"title":"الفصل الثالث: في هيئة الأكل والآكل","level":5,"page":5663},{"title":"[النوع] الأول: الأكل باليمين","level":6,"page":5663},{"title":"[النوع] الثاني: الأكل مما يليك","level":6,"page":5666},{"title":"[النوع] الثالث: الأكل من جوانب الطعام، وترك وسطه","level":6,"page":5668},{"title":"[النوع] الرابع: في القران بين التمر","level":6,"page":5671},{"title":"[النوع] الخامس: الأكل بالسكين","level":6,"page":5672},{"title":"[النوع] السادس: في القعود على الطعام","level":6,"page":5674},{"title":"[النوع] السابع: في أحاديث متفرقة","level":6,"page":5678},{"title":"[النوع] الثامن: في لعق الأصابع والصفحة","level":6,"page":5680},{"title":"الفصل الرابع: في غسل اليد والفم","level":5,"page":5686},{"title":"الفصل الخامس: في ذم الشبع وكثرة الأكل","level":5,"page":5693},{"title":"الفصل السادس: في آداب متفرقة","level":5,"page":5702},{"title":"الحث على العشاء","level":6,"page":5702},{"title":"ذم الطعام","level":6,"page":5704},{"title":"الذباب في الطعام","level":6,"page":5705},{"title":"الأكل مع المجذوم","level":6,"page":5707},{"title":"باكورة الثمار","level":6,"page":5711},{"title":"بقية الطعام","level":6,"page":5712},{"title":"الباب الثاني: في المباح من الأطعمة والمكروه","level":4,"page":5713},{"title":"الفصل الأول: في الحيوان","level":5,"page":5713},{"title":"الضب","level":6,"page":5713},{"title":"الأرنب","level":6,"page":5721},{"title":"الضبع","level":6,"page":5723},{"title":"القنفذ","level":6,"page":5725},{"title":"الحبارى","level":6,"page":5726},{"title":"الجراد","level":6,"page":5727},{"title":"الخيل","level":6,"page":5731},{"title":"الجلالة","level":6,"page":5733},{"title":"الحشرات","level":6,"page":5736},{"title":"المضطر","level":6,"page":5737},{"title":"إبل الصدقة والجزية","level":6,"page":5739},{"title":"اللحم","level":6,"page":5740},{"title":"الفصل الثاني: ما ليس بحيوان","level":5,"page":5742},{"title":"الثوم والبصل","level":6,"page":5742},{"title":"طعام الأجنبي","level":6,"page":5756},{"title":"[النوع الأول]: لبن الماشية","level":7,"page":5756},{"title":"[النوع الثاني] الثمار","level":7,"page":5758},{"title":"[النوع الثالث] السنبل","level":7,"page":5760},{"title":"الباب الثالث: في الحرام من الأطعمة","level":4,"page":5761},{"title":"الفصل الأول: قول كلي في الحرام والحلال","level":5,"page":5761},{"title":"الفصل الثاني: في ذي الناب والمخلب","level":5,"page":5764},{"title":"الفصل الثالث: في الحمر الأهلية","level":5,"page":5767},{"title":"الفصل الرابع: في أحاديث مشتركة التحريم","level":5,"page":5776},{"title":"الفصل الخامس: في الهر","level":5,"page":5784},{"title":"الباب الرابع: فيما أكله رسول الله - ﷺوأصحابه من الأطعمة ومدحه","level":4,"page":5785},{"title":"الخل","level":5,"page":5785},{"title":"الزيت والملح","level":5,"page":5788},{"title":"السمن","level":5,"page":5790},{"title":"الدباء","level":5,"page":5791},{"title":"الجبن","level":5,"page":5792},{"title":"التمر","level":5,"page":5793},{"title":"الرطب والبطيخ والقثاء","level":5,"page":5796},{"title":"الزبد والتمر","level":5,"page":5799},{"title":"الحلواء","level":5,"page":5800},{"title":"الثريد","level":5,"page":5801},{"title":"المرق","level":5,"page":5802},{"title":"الذراع","level":5,"page":5803},{"title":"السلق","level":5,"page":5807},{"title":"الكباث","level":5,"page":5808},{"title":"الباب الخامس: في أطعمة مضافة إلى أسبابها","level":4,"page":5809},{"title":"الفصل الأول: في الدعوة مطلقا","level":5,"page":5809},{"title":"الفصل الثاني: في الوليمة، وهي طعام العرس","level":5,"page":5817},{"title":"الفصل الثالث: في العقيقة","level":5,"page":5828},{"title":"الفصل الرابع: في الفرع والعتيرة","level":5,"page":5841},{"title":"الكتاب الثالث: في الطب والرقى","level":3,"page":5847},{"title":"الباب الأول: في الطب","level":4,"page":5847},{"title":"الفصل الأول: في جواز التداوي","level":5,"page":5847},{"title":"الفصل الثاني: في كراهية التداوي","level":5,"page":5852},{"title":"الفصل الثالث: فيما وصفه النبي - ﷺ - وأصحابه من الأدوية","level":5,"page":5856},{"title":"العسل","level":6,"page":5856},{"title":"الحبة السوداء","level":6,"page":5860},{"title":"العجوة","level":6,"page":5862},{"title":"الكماة والعجوة","level":6,"page":5864},{"title":"الحناء","level":6,"page":5866},{"title":"السنا","level":6,"page":5867},{"title":"العود الهندي","level":6,"page":5868},{"title":"الكحل","level":6,"page":5869},{"title":"الماء","level":6,"page":5870},{"title":"التلبية","level":6,"page":5877},{"title":"أبوال الإبل","level":6,"page":5879},{"title":"أدوية مشتركة","level":6,"page":5880},{"title":"أحاديث متفرقة","level":6,"page":5885},{"title":"الفصل الرابع: فيما نهي عن التداوي به","level":5,"page":5888},{"title":"الفصل الخامس: في الحجامة","level":5,"page":5891},{"title":"الفصل السادس: في الكي","level":5,"page":5905},{"title":"الباب الثاني: في الرقى والتمائم","level":4,"page":5913},{"title":"الفصل الأول: في جوازها","level":5,"page":5913},{"title":"الفصل الثاني: في رقى مسنونة عن النبي - ﷺ - وأصحابه","level":5,"page":5928},{"title":"الفصل الثالث: في النهي عن الرقى والتمائم","level":5,"page":5945},{"title":"الباب الثالث: في الطاعون والوباء والفرار منه","level":4,"page":5951},{"title":"الباب الرابع: في العين","level":4,"page":5958},{"title":"الكتاب الرابع: في الطلاق","level":3,"page":5962},{"title":"الفصل الأول: في ألفاظ الطلاق","level":4,"page":5962},{"title":"الفرع الأول: في الصريح","level":5,"page":5962},{"title":"الفرع الثاني: في الكناية","level":5,"page":5967},{"title":"الفرع الثالث: في تفويض الطلاق إلى المرأة","level":5,"page":5971},{"title":"الفصل الثاني: في الطلاق قبل الدخول","level":4,"page":5978},{"title":"الفصل الثالث: في طلاق الحائض","level":4,"page":5982},{"title":"الفصل الرابع: في طلاق المكره والمجنون والسكران","level":4,"page":5983},{"title":"الفصل الخامس: في الطلاق قبل العقد","level":4,"page":5990},{"title":"الفصل السادس: في طلاق العبد والأمة","level":4,"page":5994},{"title":"الفصل السابع: في أحكام متفرقة للطلاق","level":4,"page":6005},{"title":"الكتاب الخامس: في الطيرة والفأل والشؤم والعدوى وما يجري مجراها، والأحاديث فيها مشتركة","level":3,"page":6019},{"title":"ترجمة الأبواب التي أولها طاء، ولم ترد في حرف الطاء","level":3,"page":6038},{"title":"حرف الظاء","level":2,"page":6039},{"title":"كتاب الظهار","level":3,"page":6039},{"title":"الفصل الأول: في أحكامه","level":4,"page":6039},{"title":"الفصل الثاني: في الكفارة ومقدارها","level":4,"page":6043},{"title":"حرف العين","level":2,"page":6045},{"title":"الكتاب الأول: في العلم","level":3,"page":6045},{"title":"الفصل الأول: في الحث عليه","level":4,"page":6045},{"title":"الفصل الثاني: في آداب العالم","level":4,"page":6059},{"title":"الفصل الثالث: في آداب التعليم والتعلم","level":4,"page":6064},{"title":"الفصل الرابع: في رواية الحديث ونقله","level":4,"page":6070},{"title":"الفصل الخامس: في كتابة الحديث وغيره","level":4,"page":6081},{"title":"جوازه","level":5,"page":6081},{"title":"المنع منه","level":5,"page":6090},{"title":"الفصل السادس: في رفع العلم","level":4,"page":6093},{"title":"الكتاب الثاني: في العفو والمغفرة","level":3,"page":6096},{"title":"الكتاب الثالث: في العتق والتدبير، والكتابة، ومصاحبة الرقيق","level":3,"page":6107},{"title":"الباب الأول: في مصاحبة الرقيق، وآداب الملكة","level":4,"page":6107},{"title":"[النوع] الأول: في حسن الملكة","level":5,"page":6107},{"title":"[النوع] الثاني: في العفو عنه","level":5,"page":6109},{"title":"[النوع] الثالث: في الكسوة والطعام والرفق","level":5,"page":6110},{"title":"[النوع] الرابع: في الضرب","level":5,"page":6115},{"title":"[النوع] الخامس: في القذف","level":5,"page":6120},{"title":"[النوع] السادس: في التسمية","level":5,"page":6122},{"title":"[النوع] السابع: فيمن أعتق جاريته وتزوجها","level":5,"page":6123},{"title":"[النوع] الثامن: في العبد الصالح","level":5,"page":6124},{"title":"[النوع] التاسع: في العبد الآبق","level":5,"page":6127},{"title":"الباب الثاني: في العتق","level":4,"page":6128},{"title":"الفصل الأول: في عتق المشترك","level":5,"page":6128},{"title":"الفصل الثاني: في العتق عند الموت","level":5,"page":6132},{"title":"الفصل الثالث: في عتق أم الولد","level":5,"page":6134},{"title":"الفصل الرابع: فيمن ملك ذا رحم","level":5,"page":6136},{"title":"الفصل الخامس: فيمن مثل بعبده","level":5,"page":6138},{"title":"الفصل السادس: في العتق بشرط","level":5,"page":6142},{"title":"الفصل السابع: في عتق ولد الزنا","level":5,"page":6144},{"title":"الفصل الثامن: في العتق عن الميت","level":5,"page":6148},{"title":"الفصل التاسع: في مال المعتق وولده","level":5,"page":6150},{"title":"الفصل العاشر: في أحاديث مفردة","level":5,"page":6153},{"title":"الباب الثالث: في التدبير","level":4,"page":6155},{"title":"الباب الرابع: في المكاتب","level":4,"page":6158},{"title":"الكتاب الرابع: في العدة والاستبراء","level":3,"page":6168},{"title":"الباب الأول: في مقدارهما","level":4,"page":6168},{"title":"الفصل الأول: في عدة المطلقة والمختلعة","level":5,"page":6168},{"title":"الفصل الثاني: في عدة الوفاء والحمل","level":5,"page":6178},{"title":"الفصل الثالث: في الاستبراء","level":5,"page":6188},{"title":"الباب الثاني: في أحكام المعتدات","level":4,"page":6197},{"title":"الفصل الأول: في السكنى والنفقة","level":5,"page":6197},{"title":"الفرع الأول: في المطلقة","level":6,"page":6197},{"title":"الفرع الثاني: في المتوفى عنها","level":6,"page":6203},{"title":"الفصل الثاني: في الإحداد","level":5,"page":6208},{"title":"الفصل الثالث: في أحكام متفرقة","level":5,"page":6214},{"title":"الكتاب الخامس: في العارية","level":3,"page":6216},{"title":"الكتاب السادس: في العمرى والرقبى","level":3,"page":6222},{"title":"حرف الغين","level":2,"page":6230},{"title":"الكتاب الأول: في الغزوات والسريا والبعوث","level":3,"page":6230},{"title":"عدد غزوات النبي - ﷺ-","level":4,"page":6230},{"title":"غزوة بدر","level":4,"page":6234},{"title":"حديث بني النضير","level":4,"page":6275},{"title":"إجلاء يهود المدينة","level":4,"page":6278},{"title":"قتل كعب بن الأشرف","level":4,"page":6281},{"title":"قتل أبي رافع: عبد الله بن أبي الحقيق","level":4,"page":6282},{"title":"غزوة أحد","level":4,"page":6284},{"title":"غزوة الرجيع","level":4,"page":6307},{"title":"غزوة بئر معونة","level":4,"page":6309},{"title":"غزوة فزارة","level":4,"page":6310},{"title":"غزوة الخندق، وهي الأحزاب","level":4,"page":6311},{"title":"غزوة ذات الرقاع","level":4,"page":6325},{"title":"غزوة بني المصطلق من خزاعة","level":4,"page":6328},{"title":"غزوة أنمار","level":4,"page":6329},{"title":"غزوة الحديبية","level":4,"page":6330},{"title":"غزوة ذي قرد","level":4,"page":6346},{"title":"غزوة خيبر","level":4,"page":6347},{"title":"عمرة القضاء","level":4,"page":6355},{"title":"غزوة مؤتة من أرض الشام","level":4,"page":6356},{"title":"بعث أسامة بن زيد","level":4,"page":6362},{"title":"إلى الحرقات من جهينة","level":4,"page":6362},{"title":"غزوة الفتح","level":4,"page":6364},{"title":"غزوة حنين","level":4,"page":6379},{"title":"غزوة أوطاس","level":4,"page":6396},{"title":"غزوة الطائف","level":4,"page":6397},{"title":"بعث هالد بن الوليد إلى بني جذيمة","level":4,"page":6400},{"title":"بعث أبي موسى ومعاذ إلى اليمن قبل حجة الوداع","level":4,"page":6402},{"title":"بعث علي ابن أبي طالب، وخالد بن الوليد إلى اليمن","level":4,"page":6405},{"title":"قبل حجة الوداع","level":4,"page":6405},{"title":"غزوة ذي الخلصة","level":4,"page":6408},{"title":"غزوة ذات السلاسل","level":4,"page":6409},{"title":"غزوة تبوك","level":4,"page":6410},{"title":"الكتاب الثاني: الغيرة","level":3,"page":6413},{"title":"الكتاب الثالث: في الغضب والغيظ","level":3,"page":6422},{"title":"الكتاب الرابع: في الغضب","level":3,"page":6431},{"title":"الكتاب الخامس: في الغيبة والنميمة","level":3,"page":6435},{"title":"الكتاب السادس: في الغناء واللهو","level":3,"page":6446},{"title":"الكتاب السابع: في الغدر","level":3,"page":6450},{"title":"ترجمة الأبواب التي أولها غين، ولم ترد في حرف الغين","level":3,"page":6454},{"title":"حرف الفاء","level":2,"page":6455},{"title":"الكتاب الأول: في الفضائل والمناقب","level":3,"page":6455},{"title":"الباب الأول: في فضائل القرآن والقراءة","level":4,"page":6455},{"title":"الفصل الأول: في فضل القرآن مطلقا","level":5,"page":6455},{"title":"الفصل الثاني: في فضل سورة منه، وآيات مخصوصة","level":5,"page":6458},{"title":"فاتحة الكتاب","level":6,"page":6458},{"title":"البقرة وآل عمران","level":6,"page":6464},{"title":"آية الكرسي","level":6,"page":6470},{"title":"النساء","level":6,"page":6475},{"title":"الكهف","level":6,"page":6477},{"title":"يس","level":6,"page":6479},{"title":"الدخان","level":6,"page":6480},{"title":"الواقعة","level":6,"page":6481},{"title":"الحشر","level":6,"page":6482},{"title":"تبارك","level":6,"page":6483},{"title":"إذا زلزلت","level":6,"page":6485},{"title":"الإخلاص","level":6,"page":6487},{"title":"المعوذتان","level":6,"page":6494},{"title":"سورة مشتركة","level":6,"page":6497},{"title":"الفصل الثالث: في فضل القراءة والقارئ","level":5,"page":6503},{"title":"الفصل الرابع: في أحاديث متفرقة","level":5,"page":6525},{"title":"الباب الثاني: في فضل جماعة من الأنبياء ورد ذكر فضلهم ﵈","level":4,"page":6530},{"title":"إبراهيم [﵇] وولده","level":5,"page":6530},{"title":"موسى [﵇]","level":5,"page":6532},{"title":"يونس [﵇]","level":5,"page":6535},{"title":"داود [﵇]","level":5,"page":6539},{"title":"سليمان [﵇]","level":5,"page":6540},{"title":"أيوب [﵇]","level":5,"page":6542},{"title":"عيسى [﵇]","level":5,"page":6543},{"title":"الخضر [﵇]","level":5,"page":6546},{"title":"التخيير بين الأنبياء","level":5,"page":6547},{"title":"الباب الثالث: في فضائل النبي - ﷺ - ومناقبه","level":4,"page":6548},{"title":"نوع أول","level":5,"page":6548},{"title":"نوع ثاني","level":5,"page":6553},{"title":"نوع ثالث","level":5,"page":6560},{"title":"نوع رابع","level":5,"page":6564},{"title":"نوع خامس","level":5,"page":6568},{"title":"نوع سادس","level":5,"page":6570},{"title":"نوع سابع","level":5,"page":6572},{"title":"نوع ثامن متفرق","level":5,"page":6574},{"title":"الباب الرابع: في فضائل الصحابة ﵃ ومناقبهم","level":4,"page":6579},{"title":"الفصل الأول: في فضائلهم مجملا","level":5,"page":6579},{"title":"نوع أول","level":6,"page":6579},{"title":"نوع ثان","level":6,"page":6585},{"title":"نوع ثالث","level":6,"page":6591},{"title":"الفصل الثاني: في تفصيل فضائلهم ومناقبهم","level":5,"page":6594},{"title":"الفرع الأول: فيما اشترك فيه جماعة منهم","level":6,"page":6594},{"title":"نوع أول","level":7,"page":6594},{"title":"نوع ثان","level":7,"page":6599},{"title":"نوع ثالث","level":7,"page":6601},{"title":"نوع رابع","level":7,"page":6609},{"title":"نوع خامس","level":7,"page":6614},{"title":"نوع سادس","level":7,"page":6618},{"title":"نوع سابع","level":7,"page":6619},{"title":"الفرع الثاني: في فضائلهم على الانفراد، بذكر أسمائهم","level":6,"page":6627},{"title":"القسم الأول: في الرجال، وأولهم:","level":7,"page":6627},{"title":"أبو بكر الصديق - ﵁-","level":8,"page":6627},{"title":"عمر بن الخطاب ﵁","level":8,"page":6651},{"title":"وهذه أحاديث جاءت مشتركة بين أبي بكر وعمر ﵄","level":8,"page":6679},{"title":"عثمان بن عفان ﵁","level":8,"page":6691},{"title":"علي بن أبي طالب كرم الله وجهه","level":8,"page":6708},{"title":"[فضائل] طلحة بن عبيد الله ﵁","level":8,"page":6740},{"title":"الزبير بن العوام - ﵁-","level":8,"page":6746},{"title":"سعد بن أبي وقاص - ﵁-","level":8,"page":6753},{"title":"سعيد بن زيد - ﵁ -","level":8,"page":6762},{"title":"عبد الرحمن بن عوف - ﵁ -","level":8,"page":6763},{"title":"أبو عبيدة بن الجراح - ﵁ -","level":8,"page":6765},{"title":"العباس بن عبد المطلب - ﵁ -","level":8,"page":6767},{"title":"جعفر بن أبي طالب - ﵁ -","level":8,"page":6771},{"title":"الحسن والحسين ابنا علي بن أبي طالب ﵇","level":8,"page":6776},{"title":"زيد بن حارثة وابنه أسامة ﵄","level":8,"page":6794},{"title":"عمار بن ياسر - ﵁ -","level":8,"page":6803},{"title":"عبد الله بن مسعود - ﵁ -","level":8,"page":6810},{"title":"أبو ذر الغفاري -﵁-","level":8,"page":6816},{"title":"حذيفة بن اليمان﵁-","level":8,"page":6819},{"title":"سعد بن معاذ -﵁-","level":8,"page":6821},{"title":"عبد الله بن العباس ﵄","level":8,"page":6826},{"title":"عبد الله بن عمر ﵄","level":8,"page":6827},{"title":"عبد الله بن الزبير -﵁-","level":8,"page":6829},{"title":"بلال بن رباح -﵁-","level":8,"page":6833},{"title":"أبي بن كعب -﵁-","level":8,"page":6836},{"title":"أبو طلحة الأنصاري -﵁-","level":8,"page":6839},{"title":"أبو قتادة الأنصاري -﵁-","level":8,"page":6841},{"title":"سلمان الفارسي -﵁-","level":8,"page":6842},{"title":"أبو موسى الأشعري -﵁-","level":8,"page":6845},{"title":"عبد الله بن سلام -﵁-","level":8,"page":6848},{"title":"جرير بن عبد الله البجلي -﵁-","level":8,"page":6851},{"title":"جابر بن عبد الله الأنصاري وأبوه ﵄","level":8,"page":6852},{"title":"أنس بن مالك -﵁-","level":8,"page":6857},{"title":"البراء بن مالك -﵁-","level":8,"page":6863},{"title":"ثابت بن قيس بن شماس -﵁-","level":8,"page":6864},{"title":"أبو هريرة -﵁-","level":8,"page":6865},{"title":"حاطب بن أبي بلتعة -﵁-","level":8,"page":6870},{"title":"جليبيب -﵁-","level":8,"page":6871},{"title":"حارثة بن سراقة -﵁-","level":8,"page":6872},{"title":"قيس بن سعد بن عبادة -﵁-","level":8,"page":6873},{"title":"خالد بن الوليد -﵁-","level":8,"page":6875},{"title":"عمرو بن العاص -﵁-","level":8,"page":6876},{"title":"أبو سفيان بن حرب -﵁-","level":8,"page":6879},{"title":"معاوية بن أبي سفيان -﵁-","level":8,"page":6880},{"title":"سنين أبو جميلة -﵁-","level":8,"page":6883},{"title":"عباد بن بشر -﵁-","level":8,"page":6884},{"title":"ضماد بن ثعلبة الأزدي -﵁-","level":8,"page":6885},{"title":"عدي بن حاتم -﵁-","level":8,"page":6886},{"title":"ثمامة بن أثال -﵁-","level":8,"page":6888},{"title":"عمرو بن عبسة السلمي﵁-","level":8,"page":6889},{"title":"القسم الثاني: في فضائل النساء الصحابيات -﵅-","level":7,"page":6890},{"title":"خديجة بنت خويلد -﵂-","level":8,"page":6890},{"title":"وهذه أحاديث مشتركة بينها وبين غيرها","level":8,"page":6893},{"title":"فاطمة بنت محمد - ﷺ﵂-","level":8,"page":6895},{"title":"صفية بنت حيي -﵂-","level":8,"page":6915},{"title":"سودة بنت زمعة -﵂-","level":8,"page":6917},{"title":"أسماء بنت أبي بكر -﵂-","level":8,"page":6918},{"title":"أم حرام بنت ملحان -﵂-","level":8,"page":6919},{"title":"أم سليم بنت ملحان -﵂-","level":8,"page":6920},{"title":"هند بنت عتبة -﵂-","level":8,"page":6923},{"title":"الفصل الثالث: في فضائل أهل البيت","level":5,"page":6924},{"title":"الفصل الرابع: في فضائل الأنصار","level":5,"page":6934},{"title":"الفصل الخامس: في فضائل أهل العقبة، وبدر، والشجرة","level":5,"page":6960},{"title":"الباب الخامس: في فضل هذه الأمة الإسلامية","level":4,"page":6965},{"title":"النوع الأول","level":5,"page":6965},{"title":"النوع الثاني","level":5,"page":6967},{"title":"النوع الثالث","level":5,"page":6970},{"title":"النوع الرابع","level":5,"page":6972},{"title":"النوع الخامس","level":5,"page":6980},{"title":"النوع السادس","level":5,"page":6982},{"title":"لنوع السابع","level":5,"page":6984},{"title":"النوع الثامن","level":5,"page":6992},{"title":"النوع التاسع","level":5,"page":6994},{"title":"النوع العاشر","level":5,"page":6998},{"title":"النوع الحادي عشر","level":5,"page":7004},{"title":"الباب السادس: في فضل جماعات متفرقة يأتي تفصيلهم","level":4,"page":7010},{"title":"الفصل الأول: في فضل قريش","level":5,"page":7010},{"title":"الفصل الثاني: في فضائل قبائل مخصوصة من العرب أسلم، وغفار، ومزينة، وجهينة، وأشجع","level":5,"page":7016},{"title":"الأشعريون","level":6,"page":7023},{"title":"بنو تميم","level":6,"page":7026},{"title":"حمير","level":6,"page":7027},{"title":"الأزد","level":6,"page":7028},{"title":"دوس","level":6,"page":7030},{"title":"ثقيف","level":6,"page":7031},{"title":"أهل عمان","level":6,"page":7032},{"title":"الحبشة","level":6,"page":7033},{"title":"بنو حنيفة، وبنو أمية","level":6,"page":7036},{"title":"الفصل الثالث: في فضل العرب","level":5,"page":7037},{"title":"الفصل الرابع: في فضل العجم والروم","level":5,"page":7039},{"title":"الفصل الخامس: في فضل العلماء","level":5,"page":7042},{"title":"الفصل السادس: في فضل الفقراء","level":5,"page":7049},{"title":"الفصل السابع: في فضل جماعة من غير الصحابة بتعيين أسمائهم","level":5,"page":7050},{"title":"أويس القرني","level":6,"page":7050},{"title":"النجاشي","level":6,"page":7051},{"title":"زيد بن عمرو بن نفيل","level":6,"page":7052},{"title":"أبو طالب بن عبد المطلب","level":6,"page":7054},{"title":"علقمة بن قيس النخعي","level":6,"page":7059},{"title":"مالك بن أنس","level":6,"page":7060},{"title":"الباب السابع: في فضل ماورد ذكره من الأزمنة","level":4,"page":7061},{"title":"ليلة القدر","level":5,"page":7061},{"title":"وقتها: العشر الأواخر، والسبع الأواخر","level":6,"page":7063},{"title":"ليلة إحدى وعشرين","level":6,"page":7066},{"title":"ليلة اثنين وعشرين","level":6,"page":7067},{"title":"ليلة ثلاث وعشرين","level":6,"page":7068},{"title":"ليلة أربع وعشرين","level":6,"page":7070},{"title":"ليلة سبع وعشرين","level":6,"page":7071},{"title":"ليال مشتركة","level":6,"page":7073},{"title":"ليال مجهولة","level":6,"page":7078},{"title":"شهر رمضان","level":5,"page":7081},{"title":"العيد","level":5,"page":7085},{"title":"العشر","level":5,"page":7087},{"title":"يوم عرفة","level":5,"page":7089},{"title":"نصف شعبان","level":5,"page":7092},{"title":"يوم الجعة","level":5,"page":7093},{"title":"شهر محرم","level":5,"page":7102},{"title":"الليل","level":5,"page":7104},{"title":"الباب الثامن:في فضل الأمكنة","level":4,"page":7105},{"title":"الفصل الأول: في فضل مكة،والبيت، والمسجد الحرام وما جاء في عمارة البيت وهدمه","level":5,"page":7105},{"title":"الفرع الأول: في فضلها","level":6,"page":7105},{"title":"النوع الأول: في البيت","level":7,"page":7105},{"title":"النوع الثاني: في المسجد الحرام","level":7,"page":7118},{"title":"النوع الثالث: في مكة وحرمها","level":7,"page":7123},{"title":"الفرع الثاني: في بناء البيت، وهدمه وعمارته","level":6,"page":7131},{"title":"الفصل الثاني: في فضل مدينة الرسول - ﷺ -","level":5,"page":7137},{"title":"الفرع الأول: في تحريمها","level":6,"page":7137},{"title":"الفرع الثاني: في المقام بها، والخروج منها","level":6,"page":7152},{"title":"الفرع الثالث: في دعاء النبي - ﷺ لها","level":6,"page":7165},{"title":"الفرع الرابع: في حفظها وحراستها","level":6,"page":7171},{"title":"الفرع الخامس: في مسجد المدينة","level":6,"page":7175},{"title":"الفرع السادس: في عمارتها وهرابها","level":6,"page":7180},{"title":"الفرع السابع: في أحاديث متفرقة","level":6,"page":7183},{"title":"الفرع الثامن: في مسجد قباء","level":6,"page":7188},{"title":"الفرع التاسع: في جبل أحد","level":6,"page":7191},{"title":"الفرع العاشر: في العقيق وذي لحليفة","level":6,"page":7195},{"title":"الفصل الثالث: في أماكن متعددة من الأرض","level":5,"page":7198},{"title":"الحجاز","level":6,"page":7198},{"title":"جزيرة العرب","level":6,"page":7202},{"title":"اليمن","level":6,"page":7208},{"title":"الشام","level":6,"page":7211},{"title":"دمشق","level":6,"page":7215},{"title":"بيت المقدس","level":6,"page":7218},{"title":"وج","level":6,"page":7219},{"title":"مسجد العشار","level":6,"page":7220},{"title":"أنهار مخصصة","level":6,"page":7221},{"title":"الباب التاسع: في فضائل الأعمال والأقوال","level":4,"page":7222},{"title":"الفصل الأول: في فضل الإيمان والإسلام","level":5,"page":7222},{"title":"الفصل الثاني: في فضل الوضوء","level":5,"page":7241},{"title":"الفصل الثالث: في فضل الأذان والمؤذن","level":5,"page":7248},{"title":"الفصل الرابع: في فضل الصلاة","level":5,"page":7265},{"title":"الفرع الأول: في فضلها مجملا","level":6,"page":7265},{"title":"الفرع الثاني: في فضل صلوات مخصوصة","level":6,"page":7278},{"title":"الفرع الثالث: في صلاة المنفرد في بيته","level":6,"page":7292},{"title":"الفرع الرابع: في صلاة الجماعة، والمشي إلى المساجد، وانتظار الصلاة","level":6,"page":7295},{"title":"[النوع] الأول: في فضل الجماعة، والحث عليها","level":7,"page":7295},{"title":"[النوع] الثاني: المشي إلى المساجد","level":7,"page":7309},{"title":"[النوع] الثالث: انتظار الصلاة","level":7,"page":7323},{"title":"الفرع الخامس: في صلاة الجمعة","level":6,"page":7326},{"title":"الفرع السادس: في صلاة الليل","level":6,"page":7334},{"title":"الفرع السابع: في صلاة الضحى","level":6,"page":7338},{"title":"الفرع الثامن: في قيام رمضان","level":6,"page":7344},{"title":"الفرع التاسع: في صلاة الجنازة، وتشييعها","level":6,"page":7347},{"title":"الفرع العاشر: في فضل التأمين وأدعية الصلاة","level":6,"page":7351},{"title":"التأمين","level":7,"page":7351},{"title":"الدعاء","level":7,"page":7352},{"title":"الفصل الخامس: في فضائل الصوم","level":5,"page":7358},{"title":"الفصل السادس: في فضل الحج والعمرة","level":5,"page":7374},{"title":"الفصل السابع: في فضل الجهاد والشهادة","level":5,"page":7390},{"title":"الفرع الأول: في فضل الجهاد والمجاهدين","level":6,"page":7390},{"title":"نوع أول","level":7,"page":7390},{"title":"نوع ثان","level":7,"page":7394},{"title":"نوع ثالث","level":7,"page":7401},{"title":"نوع رابع","level":7,"page":7406},{"title":"نوع خامس","level":7,"page":7412},{"title":"نوع سادس","level":7,"page":7417},{"title":"نوع سابع","level":7,"page":7424},{"title":"نوع ثامن","level":7,"page":7431},{"title":"الفرع الثاني: في فضل الشهادة والشهداء","level":6,"page":7435},{"title":"نوع أول","level":7,"page":7435},{"title":"نوع ثان","level":7,"page":7438},{"title":"نوع ثالث","level":7,"page":7442},{"title":"نوع رابع","level":7,"page":7446},{"title":"نوع خامس","level":7,"page":7449},{"title":"نوع سادس","level":7,"page":7451},{"title":"الفصل الثامن في فضل الدعاء والذكر","level":5,"page":7459},{"title":"الفصل التاسع: في فضل الصدقة","level":5,"page":7474},{"title":"الفصل العاشر: في فضل النفقة","level":5,"page":7480},{"title":"الفصل الحادي عشر: في فضل العتق","level":5,"page":7488},{"title":"الفصل الثاني عشر: في فضل عيادة المريض","level":5,"page":7493},{"title":"الفصل الثالث عشر: في فضل أعمال وأقوال مشتركة الأحاديث ومتفرقة","level":5,"page":7498},{"title":"نوع أول","level":6,"page":7498},{"title":"نوع ثان","level":6,"page":7517},{"title":"نوع ثالث","level":6,"page":7521},{"title":"نوع رابع","level":6,"page":7525},{"title":"نوع خامس","level":6,"page":7528},{"title":"نوع سادس","level":6,"page":7531},{"title":"نوع سابع","level":6,"page":7533},{"title":"نوع ثامن","level":6,"page":7536},{"title":"نوع تاسع","level":6,"page":7542},{"title":"نوع عاشر","level":6,"page":7548},{"title":"نوع حادي عشر","level":6,"page":7551},{"title":"نوع ثاني عشر","level":6,"page":7553},{"title":"نوع ثالث عشر","level":6,"page":7557},{"title":"نوع رابع عشر","level":6,"page":7559},{"title":"نوع خامس عشر","level":6,"page":7561},{"title":"الباب العاشر: في فضل المرض والنوائب والموت","level":4,"page":7564},{"title":"الفصل الأول: في المرض والنوائب","level":5,"page":7564},{"title":"الفصل الثاني: في موت الأولاد","level":5,"page":7583},{"title":"الفصل الثالث: في حب الموت ولقاء الله تعالى","level":5,"page":7591},{"title":"الكتاب الثاني: في الفرائض والمواريث","level":3,"page":7595},{"title":"الفصل الأول: في أسباب الميراث وموانعه","level":4,"page":7595},{"title":"الفصل الثاني: في أحكام الفرائض، وذكر الوارثين","level":4,"page":7607},{"title":"الفرع الأول: في الجد والجدة","level":5,"page":7607},{"title":"الفرع الثاني: في البنات والأخوات","level":5,"page":7618},{"title":"الفرع الثالث: في الإخوة","level":5,"page":7620},{"title":"الفرع الرابع: في الجنين","level":5,"page":7621},{"title":"الفرع الخامس: في ولد الملاعنة","level":5,"page":7623},{"title":"الفرع السادس: في المعتدة","level":5,"page":7626},{"title":"الفرع السابع: في الكلالة","level":5,"page":7629},{"title":"الفرع الثامن: في ذوي الأرحام","level":5,"page":7631},{"title":"الفرع التاسع: في ميراث الدية","level":5,"page":7638},{"title":"الفرع العاشر: في ميراث الصدقة","level":5,"page":7639},{"title":"الفرع الحادي عشر: في جماعة من الوارث","level":5,"page":7641},{"title":"الفرع الثاني عشر: في الولاء","level":5,"page":7647},{"title":"الفرع الثالث: في العصبة","level":5,"page":7653},{"title":"الفرع الرابع عشر: فيمن لا وارث له","level":5,"page":7655},{"title":"الفصل الثالث: في ميراث رسول الله - ﷺ - وما خلفه","level":4,"page":7661},{"title":"الفرع الأول: في أحكام ميراثه وتركه","level":5,"page":7661},{"title":"الفرع الثاني: فيما خلفه بعده، وما كان له من الآلات في حياته","level":5,"page":7666},{"title":"الكتاب الثالث: في الفتن والأهواء والاختلاف","level":3,"page":7677},{"title":"الفصل الأول: في الوصية عند وقوع الفتن وحدوثها","level":4,"page":7677},{"title":"الفصل الثاني: فيما ورد ذكره من الفتن، والأهواء الحادثة في الزمان","level":4,"page":7699},{"title":"الفرع الأول: في ذكر ما سمي من الفتن","level":5,"page":7699},{"title":"الفرع الثاني: فيما لم يذكر اسمه من الفتن","level":5,"page":7709},{"title":"نوع أول","level":6,"page":7709},{"title":"نوع ثان","level":6,"page":7713},{"title":"نوع ثالث","level":6,"page":7716},{"title":"نوع رابع","level":6,"page":7721},{"title":"نوع خامس","level":6,"page":7727},{"title":"نوع سادس","level":6,"page":7730},{"title":"نوع سابع","level":6,"page":7733},{"title":"نوع ثامن","level":6,"page":7735},{"title":"نوع تاسع","level":6,"page":7737},{"title":"نوع عاشر","level":6,"page":7740},{"title":"الفصل الثالث: في ذكر العصبية والأهواء","level":4,"page":7745},{"title":"الفصل الرابع: من أي الجهات تجيء الفتن، وفيمن تكون","level":4,"page":7752},{"title":"الفصل الخامس: في قتال المسلمين بعضهم لبعض","level":4,"page":7755},{"title":"الفصل السادس: في القتال الحادث بين الصحابة والتابعين ﵃ والاختلاف","level":4,"page":7768},{"title":"قتل عثمان ﵁","level":5,"page":7768},{"title":"وقعة الجمل","level":5,"page":7770},{"title":"الخوارج","level":5,"page":7773},{"title":"أمر الحكمين","level":5,"page":7785},{"title":"أيام ابن الزبير","level":5,"page":7786},{"title":"ذكر بني مروان","level":5,"page":7789},{"title":"ذكر الحجاج","level":5,"page":7790},{"title":"أحاديث متفرقة","level":5,"page":7793},{"title":"حرف القاف","level":2,"page":7798},{"title":"الكتاب الأول: في القدر","level":3,"page":7798},{"title":"الفصل الأول: في الإيمان بالقدر","level":4,"page":7798},{"title":"الفصل الثاني: في العمل مع القدر","level":4,"page":7801},{"title":"الفصل الثالث: في القدر عند الخلقة","level":4,"page":7806},{"title":"الفصل الرابع: في القدر عند الخاتمة","level":4,"page":7812},{"title":"الفصل الخامس: في الهدي والضلال","level":4,"page":7814},{"title":"الفصل السادس: في الرضى بالقدر","level":4,"page":7816},{"title":"الفصل السابع: في حكم الأطفال","level":4,"page":7818},{"title":"الفصل الثامن: في محاجة آدم وموسى","level":4,"page":7822},{"title":"الفصل التاسع: في ذم القدرية","level":4,"page":7824},{"title":"الفصل العاشر: في أحاديث شتى","level":4,"page":7831},{"title":"الكتاب الثاني: في القناعة والعفة","level":3,"page":7837},{"title":"الفصل الأول: في مدحها والحث عليها","level":4,"page":7837},{"title":"الفصل الثاني: في غنى النفس","level":4,"page":7845},{"title":"الفصل الثالث: في الرضى بالقليل","level":4,"page":7847},{"title":"الفصل الرابع: في المسألة","level":4,"page":7848},{"title":"[الفرع] الأول: في ذمها مطلقا","level":5,"page":7848},{"title":"[الفرع] الثاني: في ذمها مع القدرة","level":5,"page":7859},{"title":"[الفرع] الثالث: فيمن تجوز له المسألة","level":5,"page":7865},{"title":"[الفرع] الرابع: في أحاديث متفرقة","level":5,"page":7868},{"title":"الفصل الخامس: في قبول العطاء","level":4,"page":7873},{"title":"الكتاب الثالث: في القضاء وما يتعلق به","level":3,"page":7879},{"title":"الفصل الأول: في ذم القضاء وكراهيته","level":4,"page":7879},{"title":"الفصل الثاني: في الحاكم العادل والجائر","level":4,"page":7883},{"title":"الفصل الثالث: في أجر المجتهد","level":4,"page":7887},{"title":"الفصل الرابع: في الرشوة","level":4,"page":7890},{"title":"الفصل الخامس: في آداب القاضي","level":4,"page":7892},{"title":"الفصل السادس: في كيفية الحكم","level":4,"page":7898},{"title":"الفصل السابع: في الدعاوى والبيانات والأيمان","level":4,"page":7904},{"title":"البينة واليمين","level":5,"page":7904},{"title":"القضاء بالشاهد واليمين","level":5,"page":7906},{"title":"القضاء بالشاهد الواحد","level":5,"page":7911},{"title":"تعارض البينة","level":5,"page":7912},{"title":"القرعة على اليمين","level":5,"page":7913},{"title":"موضع اليمين","level":5,"page":7914},{"title":"صورة اليمين","level":5,"page":7915},{"title":"الفصل الثامن: في العدل والشهادة","level":4,"page":7916},{"title":"الفرع الأول: في شهادة المسلمين","level":5,"page":7916},{"title":"الفرع الثاني: في شهادة الكفار","level":5,"page":7927},{"title":"الفصل التاسع: في الحبس والملازمة","level":4,"page":7932},{"title":"الفصل العاشر: في قضايا حكم فيها النبي - ﷺ-","level":4,"page":7935},{"title":"الكتاب الرابع: في القتل","level":3,"page":7941},{"title":"الفصل الأول: في النهي عن القتل وإثمه","level":4,"page":7941},{"title":"الفصل الثاني: فيما يبيح القتل","level":4,"page":7954},{"title":"الفصل الثالث: فيمن قتل نفسه","level":4,"page":7960},{"title":"الفصل الرابع: فيما يجوز قتله من الحيوانات وما لا يجوز","level":4,"page":7967},{"title":"الفواسق الخمس","level":5,"page":7967},{"title":"الحيات","level":5,"page":7970},{"title":"الوزغ","level":5,"page":7981},{"title":"الكلاب","level":5,"page":7985},{"title":"النمل","level":5,"page":7989},{"title":"الكتاب الخامس: في القصاص","level":3,"page":7990},{"title":"الفصل الأول: في النفس","level":4,"page":7990},{"title":"الفرع الأول: في العمد","level":5,"page":7990},{"title":"الفرع الثاني: في الخطأ وعمد الخطأ","level":5,"page":7995},{"title":"الفرع الثالث: في الولد والوالد","level":5,"page":7998},{"title":"الفرع الرابع: في الجماعة بالواحد، والحر بالعبد","level":5,"page":8002},{"title":"الفرع الخامس: في المسلم بالكافر","level":5,"page":8004},{"title":"الفرع السادس: في المجنون والسكران","level":5,"page":8007},{"title":"الفرع السابع: فيمن شتم النبي - ﷺ -","level":5,"page":8009},{"title":"الفرع الثامن: في جناية الأقارب","level":5,"page":8011},{"title":"الفرع التاسع: فيمن قتل زانيا بغير بينة","level":5,"page":8013},{"title":"الفرع العاشر: في القتل بالمثقل","level":5,"page":8014},{"title":"الفرع الحادي عشر: في القتل بالطب والسم","level":5,"page":8015},{"title":"الفرع الثاني عشر: في الدابة والبئر والمعدن","level":5,"page":8018},{"title":"الفصل الثاني: في قصاص الأطراف والضرب","level":4,"page":8019},{"title":"السن","level":5,"page":8019},{"title":"الأذن","level":5,"page":8022},{"title":"اللطمة","level":5,"page":8023},{"title":"الفصل الثالث: في استيفاء القصاص","level":4,"page":8024},{"title":"الفصل الرابع: في العفو","level":4,"page":8028},{"title":"الكتاب السادس: في القسامة","level":3,"page":8034},{"title":"الكتاب السابع: في القراض","level":3,"page":8042},{"title":"الكتاب الثامن: في القصص","level":3,"page":8044},{"title":"أصحاب الأخدود","level":4,"page":8045},{"title":"الأطفال المتكلمون في المهد","level":4,"page":8046},{"title":"أصحاب الغار","level":4,"page":8047},{"title":"قصة الكفل","level":4,"page":8048},{"title":"قصة ريح عاد","level":4,"page":8049},{"title":"قصة الأقرع والأبرص والأعمى","level":4,"page":8050},{"title":"قصة المقترض ألف دينار","level":4,"page":8051},{"title":"أحاديث متفرقة","level":4,"page":8052},{"title":"الكتاب التاسع: في القيامة وما يتعلق بها أولا وآخرا","level":3,"page":8056},{"title":"الباب الأول: في أشراطها وعلامتها","level":4,"page":8056},{"title":"الفصل الأول: في المسيح والمهدي ﵉","level":5,"page":8056},{"title":"الفصل الثاني: في الدجال","level":5,"page":8063},{"title":"الفصل الثالث: في ابن صياد","level":5,"page":8084},{"title":"الفصل الرابع: في الفتن والاختلاف أمام القيامة","level":5,"page":8095},{"title":"الفصل الخامس: في قرب مبعث النبي - ﷺ - من الساعة","level":5,"page":8107},{"title":"الفصل السادس: في خروج النار قبل الساعة","level":5,"page":8112},{"title":"الفصل السابع: في انقضاء كل قرن","level":5,"page":8115},{"title":"الفصل الثامن: في خروج الكذابين","level":5,"page":8120},{"title":"الفصل التاسع: في طلوع الشمس من مغربها","level":5,"page":8122},{"title":"الفصل العاشر: في أشراط متفرقة","level":5,"page":8124},{"title":"الفصل الحادي عشر: في أحاديث جامعة لأشراط متعددة","level":5,"page":8145},{"title":"الباب الثاني: في أحوال القيامة","level":4,"page":8164},{"title":"الفصل الأول: في النفخ في الصور والنشور","level":5,"page":8164},{"title":"الفصل الثاني: في الحشر","level":5,"page":8171},{"title":"الفصل الثالث: في الحساب والحكم بين العباد","level":5,"page":8183},{"title":"نوع أول","level":6,"page":8183},{"title":"نوع ثان","level":6,"page":8187},{"title":"نوع ثالث","level":6,"page":8189},{"title":"نوع رابع","level":6,"page":8194},{"title":"نوع خامس","level":6,"page":8199},{"title":"نوع سادس","level":6,"page":8201},{"title":"الفصل الرابع: في الحوض، والصراط، والميزان","level":5,"page":8209},{"title":"الفرع الأول: في صفة الحوض","level":6,"page":8209},{"title":"الفرع الثاني: في ورود الناس عليه","level":6,"page":8219},{"title":"الفرع الثالث: في الصراط والميزان","level":6,"page":8231},{"title":"الفصل الخامس: في الشفاعة","level":5,"page":8234},{"title":"الفصل السادس: في أحاديث مفردة، تتعلق بالقيامة","level":5,"page":8246},{"title":"الباب الثالث: في ذكر الجنة والنار","level":4,"page":8251},{"title":"الفصل الأول: في صفتهما","level":5,"page":8251},{"title":"الفرع الأول: في صفة الجنة","level":6,"page":8251},{"title":"نوع أول","level":7,"page":8251},{"title":"نوع ثان","level":7,"page":8253},{"title":"نوع ثالث","level":7,"page":8256},{"title":"نوع رابع","level":7,"page":8257},{"title":"نوع خامس","level":7,"page":8260},{"title":"نوع سادس","level":7,"page":8266},{"title":"نوع سابع","level":7,"page":8271},{"title":"نوع ثامن","level":7,"page":8273},{"title":"نوع تاسع","level":7,"page":8275},{"title":"نوع عاشر","level":7,"page":8276},{"title":"الفرع الثاني: في صفة النار","level":6,"page":8279},{"title":"نوع أول","level":7,"page":8279},{"title":"نوع ثان","level":7,"page":8281},{"title":"نوع ثالث","level":7,"page":8282},{"title":"نوع رابع","level":7,"page":8287},{"title":"نوع خامس","level":7,"page":8289},{"title":"نوع سادس","level":7,"page":8290},{"title":"نوع سابع","level":7,"page":8291},{"title":"الفرع الثالث: فيما اشتركنا فيه","level":6,"page":8293},{"title":"الفصل الثاني: في ذكرها أهل الجنة والنار","level":5,"page":8298},{"title":"الفرع الأول: في ذكر أهل الجنة","level":6,"page":8298},{"title":"نوع أول","level":7,"page":8298},{"title":"نوع ثان","level":7,"page":8301},{"title":"نوع ثالث","level":7,"page":8304},{"title":"نوع رابع","level":7,"page":8307},{"title":"نوع خامس","level":7,"page":8310},{"title":"نوع سادس","level":7,"page":8312},{"title":"نوع سابع","level":7,"page":8313},{"title":"نوع ثامن","level":7,"page":8318},{"title":"نوع تاسع","level":7,"page":8319},{"title":"نوع عاشر","level":7,"page":8323},{"title":"الفرع الثاني: في ذكر أهل النار","level":6,"page":8324},{"title":"نوع أول","level":7,"page":8324},{"title":"نوع ثان","level":7,"page":8327},{"title":"نوع ثالث","level":7,"page":8329},{"title":"نوع رابع","level":7,"page":8332},{"title":"نوع خامس","level":7,"page":8333},{"title":"الفرع الثالث: في ذكر ما اشتركا فيه","level":6,"page":8334},{"title":"نوع أول","level":7,"page":8334},{"title":"نوع ثان","level":7,"page":8337},{"title":"نوع ثالث","level":7,"page":8342},{"title":"نوع رابع","level":7,"page":8345},{"title":"نوع خامس","level":7,"page":8347},{"title":"الباب الرابع: في رؤية الله ﷿","level":4,"page":8350},{"title":"حرف الكاف","level":2,"page":8356},{"title":"الكتاب الأول: في الكسب والمعاش","level":3,"page":8356},{"title":"الفصل الأول: في الحث على الحلال واجتناب الحرام","level":4,"page":8356},{"title":"الفصل الثاني: في المباح من المكاسب والمطاعم","level":4,"page":8362},{"title":"[النوع] الأول: في مال الأولاد والأقارب","level":5,"page":8362},{"title":"[النوع] الثاني: أجرة كتب القرآن وتعليمه","level":5,"page":8367},{"title":"[النوع] الثالث: في أرزاق العمال","level":5,"page":8369},{"title":"[النوع] الرابع: في الإقطاع","level":5,"page":8373},{"title":"[النوع] الخامس: في كسب الحجام","level":5,"page":8381},{"title":"[النوع] السادس: في أشياء متفرقة","level":5,"page":8383},{"title":"الفصل الثالث: في المكروه والمحظور من المكاسب والمطاعم","level":4,"page":8385},{"title":"[النوع الأول] منهيات مشتركة","level":5,"page":8385},{"title":"[النوع الثاني] منهيات مفردة","level":5,"page":8390},{"title":"كسب الإماء","level":6,"page":8390},{"title":"ثمن الكلب","level":6,"page":8394},{"title":"كسب الحجام","level":6,"page":8397},{"title":"عسب الفحل","level":6,"page":8398},{"title":"القسامة","level":6,"page":8401},{"title":"المعدن","level":6,"page":8402},{"title":"عطاء السلطان","level":6,"page":8403},{"title":"التكهن","level":6,"page":8404},{"title":"المتباريان","level":6,"page":8405},{"title":"صنائع منهية","level":6,"page":8406},{"title":"المكس","level":6,"page":8407},{"title":"الكتاب الثاني: في الكذب","level":3,"page":8408},{"title":"الفصل الأول: في ذمه وذم قائله","level":4,"page":8408},{"title":"الفصل الثاني: فيما يجوز من الكذب","level":4,"page":8421},{"title":"الفصل الثالث: في الكذب على النبي - ﷺ-","level":4,"page":8425},{"title":"الكتاب الثالث: في الكبر والعجب","level":3,"page":8434},{"title":"نوع أول","level":4,"page":8434},{"title":"نوع ثان","level":4,"page":8435},{"title":"نوع ثالث","level":4,"page":8437},{"title":"نوع رابع","level":4,"page":8439},{"title":"نوع خامس","level":4,"page":8441},{"title":"نوع سادس","level":4,"page":8445},{"title":"نوع سابع","level":4,"page":8448},{"title":"نوع ثامن","level":4,"page":8449},{"title":"الكتاب الرابع: الكبائر","level":3,"page":8451},{"title":"حرف اللام","level":2,"page":8460},{"title":"الكتاب الأول: في اللباس","level":3,"page":8460},{"title":"الفصل الأول: في آداب اللبس وهيئته","level":4,"page":8460},{"title":"[النوع] الأول: في العمائم والطيالسة","level":5,"page":8460},{"title":"[النوع] الثاني: في القميص والإزار","level":5,"page":8470},{"title":"[النوع] الثالث: في إسبال الإزار","level":5,"page":8478},{"title":"[النوع] الرابع: في إزرة النساء","level":5,"page":8480},{"title":"[النوع] الخامس: في الاحتباء والاشتمال","level":5,"page":8483},{"title":"[النوع] السادس: في الإزار","level":5,"page":8487},{"title":"[النوع] السابع: في خمر النساء ومروطهن","level":5,"page":8488},{"title":"[النوع] الثامن: في النعال والانتعال","level":5,"page":8497},{"title":"[النوع] التاسع: في ترك الزينة","level":5,"page":8510},{"title":"[النوع] العاشر: في التزين","level":5,"page":8513},{"title":"الفصل الثاني: في أنواع اللباس","level":4,"page":8520},{"title":"[النوع] الأول: في القميص والسراويل","level":5,"page":8520},{"title":"[النوع] الثاني: في القباء","level":5,"page":8523},{"title":"[النوع] الثالث: في الحبرة","level":5,"page":8525},{"title":"[النوع] الرابع: في الدرع","level":5,"page":8527},{"title":"[النوع] الخامس: في الجبة","level":5,"page":8528},{"title":"الفصل الثالث: في ألوان الثياب","level":4,"page":8529},{"title":"الأبيض","level":5,"page":8529},{"title":"الأحمر","level":5,"page":8532},{"title":"الأصفر","level":5,"page":8540},{"title":"الأخضر","level":5,"page":8548},{"title":"الأسود","level":5,"page":8549},{"title":"الفصل الرابع: في الحرير","level":4,"page":8551},{"title":"[النوع] الأول: في تحريمه","level":5,"page":8551},{"title":"[النوع] الثاني: في المباح منه","level":5,"page":8567},{"title":"الفصل الخامس: في الصوف والشعر","level":4,"page":8572},{"title":"الفصل السادس: في الفرش والوسائد","level":4,"page":8577},{"title":"الفصل السابع: في أحاديث متفرقة","level":4,"page":8582},{"title":"الكتاب الثاني: في اللقطة","level":3,"page":8585},{"title":"الكتاب الثالث: في اللعان ولحاق الولد","level":3,"page":8606},{"title":"الفصل الأول: في اللعان وأحكامه","level":4,"page":8606},{"title":"الفصل الثاني: في لحاق الولد، ودعوى النسب والقافة","level":4,"page":8614},{"title":"[الفرع] الأول: في الولد للفراش","level":5,"page":8614},{"title":"[الفرع] الثاني: في القافة","level":5,"page":8623},{"title":"[الفرع] الثالث: فيمن ادعى إلي غير أبيه، أو استلحق ولدا","level":5,"page":8625},{"title":"[الفرع] الرابع: فيمن والى غير مواليه","level":5,"page":8634},{"title":"[الفرع] الخامس: إسلام أحد الأبوين","level":5,"page":8636},{"title":"الكتاب الرابع: في اللقيط","level":3,"page":8637},{"title":"الكتاب الخامس: في اللهو واللعب","level":3,"page":8638},{"title":"الفصل الأول: في اللعب بالحيوان","level":4,"page":8638},{"title":"الفصل الثاني: في اللعب بغير الحيوان","level":4,"page":8646},{"title":"النرد","level":5,"page":8646},{"title":"لعب البنات","level":5,"page":8650},{"title":"لعب الحبشة","level":5,"page":8651},{"title":"الكتاب السادس: في اللعن والسب","level":3,"page":8655},{"title":"الفصل الأول: في ذم اللعنة، واللاعن","level":4,"page":8655},{"title":"الفصل الثاني: فيما نهي عن لعنه وسبه","level":4,"page":8669},{"title":"الدهر","level":5,"page":8669},{"title":"الريح","level":5,"page":8670},{"title":"الأموات","level":5,"page":8672},{"title":"الدابة","level":5,"page":8676},{"title":"الديك","level":5,"page":8678},{"title":"الفصل الثالث: فيمن لعنه النبي - ﷺ - أو سبه ممن لم يرد في باب مفرد","level":4,"page":8679},{"title":"الفصل الرابع: فيمن لعنه [رسول الله - ﷺ-]، أو سبه، وسأل الله: أن يجعلها رحمة","level":4,"page":8687},{"title":"حرف الميم","level":2,"page":8691},{"title":"الكتاب الأول: في المواعظ والرقائق","level":3,"page":8691},{"title":"الكتاب الثاني: في المزرعة","level":3,"page":8717},{"title":"الفصل الأول: جواز ذلك","level":4,"page":8717},{"title":"الفصل الثاني: في المنع من ذلك","level":4,"page":8729},{"title":"الكتاب الثالث: في المدح","level":3,"page":8740},{"title":"الكتاب الرابع: في المزح والمداعبة","level":3,"page":8747},{"title":"الكتاب الخامس: في الموت وما يتعلق به أولا وآخرا","level":3,"page":8753},{"title":"الباب الأول: في ذكر وفاة النبي - ﷺ -، وغسله وكفنه","level":4,"page":8753},{"title":"الفصل الأول: في مرضه وموته","level":5,"page":8753},{"title":"الفصل الثاني: في غسله وكفنه - صلى اله عليه وسلم-","level":5,"page":8763},{"title":"الفصل الثالث: في دفنه ﷺ","level":5,"page":8767},{"title":"الباب الثاني: في الموت ومقدماته، وما يتعلق به","level":4,"page":8775},{"title":"الفصل الأول: في مقدمات الموت ونزوله","level":5,"page":8775},{"title":"الفصل الثاني: في البكاء والنوح والحزن","level":5,"page":8785},{"title":"الفرع الأول: في جواز ذلك","level":6,"page":8785},{"title":"الفرع الثاني: في النهي عن ذلك","level":6,"page":8793},{"title":"الفصل الثالث: في الغسل والكفن","level":5,"page":8816},{"title":"الفصل الرابع: في تشييع الجنازة وحملها","level":5,"page":8830},{"title":"الصوت والنار معها","level":6,"page":8831},{"title":"المشي قبل الجنازة وبعدها","level":6,"page":8832},{"title":"مشي النساء معها","level":6,"page":8838},{"title":"مشي الراكب معها","level":6,"page":8839},{"title":"الإسراع بها","level":6,"page":8843},{"title":"القيام معها ولها","level":6,"page":8846},{"title":"الفصل الخامس: في الدفن","level":5,"page":8858},{"title":"الفرع الأول: في دفن الشهداء","level":6,"page":8858},{"title":"الفرع الثاني: في دفن الموتى، وهيئة القبور","level":6,"page":8868},{"title":"تعجيل الدفن","level":7,"page":8868},{"title":"الدفن في الليل","level":7,"page":8869},{"title":"ادخال الميت القبر","level":7,"page":8870},{"title":"اللحد والشق","level":7,"page":8874},{"title":"تسوية القبور","level":7,"page":8875},{"title":"تجصيصها وإعلامها","level":7,"page":8877},{"title":"نقل الميت","level":7,"page":8880},{"title":"الدعاء عند الدفن","level":7,"page":8882},{"title":"أحاديث مفردة","level":7,"page":8885},{"title":"الفصل السادس: في زيارة القبور","level":5,"page":8888},{"title":"الفرع الأول: في النهي عنها","level":6,"page":8888},{"title":"الفرع الثاني: في جواز ذلك","level":6,"page":8891},{"title":"الفرع الثالث: فيما يقوله زائر القبور","level":6,"page":8895},{"title":"الفرع الرابع: في الجلوس على القبور والمشي عليها","level":6,"page":8899},{"title":"الفصل السابع: في أحاديث متفرقة","level":5,"page":8906},{"title":"الباب الثالث: فيما بعد الموت","level":4,"page":8915},{"title":"الفصل الأول: في عذاب القبر","level":5,"page":8915},{"title":"الفصل الثاني: في سؤال منكر ونمير","level":5,"page":8930},{"title":"الفصل الثالث: في أحايث متفرقة","level":5,"page":8934},{"title":"الكتاب السادس: في المساجد وما يتعلق بها، وبناء مسجد رسول الله - ﷺ-","level":3,"page":8940},{"title":"الفصل الأول: في بناء مسجد رسول الله - ﷺ- ومنبره","level":4,"page":8940},{"title":"الفصل الثاني: في أحكام تتعلق بالمساجد","level":4,"page":8953},{"title":"الفرع الأول: في البصاق","level":5,"page":8953},{"title":"الفرع الثاني: في دخول المرأة المسجد","level":5,"page":8963},{"title":"الفرع الثالث: في أفعال متفرقة","level":5,"page":8971},{"title":"الفرع الرابع: في أحاديث متفرقة","level":5,"page":8983},{"title":"ترجمة الأبواب التي أولها ميم، ولم ترد في حرف الميم","level":3,"page":8992},{"title":"حرف النون","level":2,"page":8993},{"title":"الكتاب الأول: في النبوة","level":3,"page":8993},{"title":"الباب الأول: في أحكام تخص ذاته - ﷺ -","level":4,"page":8993},{"title":"الفصل الأول: في اسمه ونسبه","level":5,"page":8993},{"title":"الفصل الثاني: في مولده وعمره","level":5,"page":8998},{"title":"الفصل الثالث: في أولاده","level":5,"page":9004},{"title":"الفصل الرابع: في صفاته وأخلاقه","level":5,"page":9010},{"title":"النوع الأول: في أحاديث جامعة لأوصاف عدة","level":6,"page":9010},{"title":"النوع الثاني: في صفة شعره","level":6,"page":9018},{"title":"النوع الثالث: خاتم النبوة","level":6,"page":9031},{"title":"النوع الرابع: في مشيه","level":6,"page":9034},{"title":"النوع الخامس: في كلامه","level":6,"page":9037},{"title":"النوع السادس: في عرقه","level":6,"page":9043},{"title":"النوع السابع: في شجاعتة","level":6,"page":9044},{"title":"النوع الثامن: في شيء من أخلاقه","level":6,"page":9045},{"title":"الباب الثاني: في علاماته - ﷺ -","level":4,"page":9062},{"title":"الفصل الأول: فيما كان منها قبل مبعثه - ﷺ-","level":5,"page":9062},{"title":"الفصل الثاني: فيما كان منها بعد مبعثه","level":5,"page":9068},{"title":"الباب الثالث: في بدء الوحي وكيفية نزوله","level":4,"page":9070},{"title":"الباب الرابع: في الإسراء وما يتعلق به","level":4,"page":9092},{"title":"الباب الخامس: في معجزاته ودلائل نبوته - ﷺ -","level":4,"page":9100},{"title":"الفصل الأول: في إخباره عن المغيبات","level":5,"page":9100},{"title":"الفصل الثاني: في تكليم الجمادات له، وانقيادها إليه - ﷺ -","level":5,"page":9119},{"title":"الفصل الثالث: في زيادة الطعام والشراب","level":5,"page":9126},{"title":"الفصل الرابع: في إجابة دعائه - ﷺ -","level":5,"page":9143},{"title":"الفصل الخامس: في كف الأعداء عنه - ﷺ -","level":5,"page":9151},{"title":"الفصل السادس: فيما سئل عنه - صلى الله عليه ولم -","level":5,"page":9154},{"title":"الفصل السابع: في معجزات متفرقة","level":5,"page":9157},{"title":"الكتاب الثاني: في النكاح","level":3,"page":9167},{"title":"الباب الأول: في المقدمات","level":4,"page":9167},{"title":"الفصل الأول: في زواج رسول الله - صلى الله علسه وسلم - وأزواجه ﵅","level":5,"page":9167},{"title":"عائشة","level":6,"page":9167},{"title":"حفصة","level":6,"page":9171},{"title":"أم سلمة","level":6,"page":9173},{"title":"زينب بنت جحش","level":6,"page":9174},{"title":"أم حبيبة بنت أبي سفيان","level":6,"page":9175},{"title":"صفية ﵂","level":6,"page":9176},{"title":"جويرية ﵂","level":6,"page":9177},{"title":"ابنة الجون","level":6,"page":9178},{"title":"أحاديث متفرقة","level":6,"page":9181},{"title":"الفصل الثاني: في الحث على النكاح والترغيب فيه","level":5,"page":9185},{"title":"الفصل الثالث: في الخطبة والخطبة والنظر","level":5,"page":9193},{"title":"الفصل الرابع: في آداب النكاح","level":5,"page":9201},{"title":"الباب الثاني: في أركان النكاح","level":4,"page":9212},{"title":"الفصل الأول: في العقد","level":5,"page":9212},{"title":"الفرع الأول: في نكاح المتعة","level":6,"page":9212},{"title":"الفرع الثاني: في نكاح الشغار، ونكاح الجاهلية","level":6,"page":9220},{"title":"الفصل الثاني: في الأولياء والشهود","level":5,"page":9227},{"title":"الفرع الأول: في حكم الأولياء والشهود","level":6,"page":9227},{"title":"الفرع الثاني: في الاستئذان والاجبار","level":6,"page":9234},{"title":"الفرع الثالث: في الكفاءة","level":6,"page":9242},{"title":"الباب الثالث: في موانع النكاح","level":4,"page":9248},{"title":"الفصل الأول: في الحرمة المؤبدة","level":5,"page":9248},{"title":"الفرع الأول: في النسب والصهر","level":6,"page":9248},{"title":"الفرع الثاني: في الرضاع","level":6,"page":9256},{"title":"الفصل الثاني: فيما لا يوجب حرمة مؤبدة","level":5,"page":9281},{"title":"الفرع الأول: في الجمع بين الأقارب","level":6,"page":9281},{"title":"الفرع الثاني: في المبتوتة والمحلل","level":6,"page":9286},{"title":"الفرع الثالث: في أمور متفرقة","level":6,"page":9292},{"title":"الفصل الثالث: في نكاح المشركات، وإسلام الزوج عليهن","level":5,"page":9296},{"title":"الباب الرابع: في أحكام متفرقة للنكاح","level":4,"page":9301},{"title":"الفصل الأول: فيما يفسخ النكاح، ومالا يفسخه","level":5,"page":9301},{"title":"الفصل الثاني: في العدل بين النساء","level":5,"page":9315},{"title":"الفصل الثالث: في العزل والغيلة","level":5,"page":9328},{"title":"الفصل الرابع: في النشوز","level":5,"page":9340},{"title":"الفصل الرابع: في لواحق الباب","level":5,"page":9342},{"title":"الكتاب الثالث: في النذور","level":3,"page":9356},{"title":"الفصل الأول: في النهي عن النذر","level":4,"page":9356},{"title":"الفصل الثاني: في نذر الطاعات وأحكامها","level":4,"page":9358},{"title":"نذر الصلاة","level":5,"page":9358},{"title":"نذر الصوم","level":5,"page":9362},{"title":"الحج","level":5,"page":9365},{"title":"نذر المال","level":5,"page":9372},{"title":"الفصل الثالث: في نذر المعصية","level":4,"page":9377},{"title":"الفصل الرابع: في أحاديث مشتركة","level":4,"page":9382},{"title":"الكتاب الرابع: في النية والإخلاص","level":3,"page":9389},{"title":"الكتاب الخامس: في النصح والمشورة","level":3,"page":9393},{"title":"الكتاب السادس: في النوم، وهيئته، والقعود","level":3,"page":9399},{"title":"الكتاب السابع: في النفاق","level":3,"page":9410},{"title":"الكتاب الثامن: في النجوم","level":3,"page":9423},{"title":"ترجمة الأبواب التي أولها نون، ولم ترد في حرف النون","level":3,"page":9429},{"title":"حرف الهاء","level":2,"page":9430},{"title":"الكتاب الأول: في ذكر الهجرتين","level":3,"page":9430},{"title":"الكتاب الثاني: في الهدية","level":3,"page":9448},{"title":"الكتاب الثالث: في الهبة","level":3,"page":9459},{"title":"حرف الواو","level":2,"page":9472},{"title":"الكتاب الأول: في الوصية","level":3,"page":9472},{"title":"النوع الأول: في الحث عليها","level":4,"page":9472},{"title":"النوع الثاني: في وقتها","level":4,"page":9475},{"title":"النوع الثالث: في مقدارها","level":4,"page":9478},{"title":"النوع الرابع: في الوصية للوارث","level":4,"page":9480},{"title":"النوع الخامس: في وصية النبي - ﷺ-","level":4,"page":9482},{"title":"النوع السادس: في أحاديث متفرقة","level":4,"page":9484},{"title":"النوع السابع: في الوصي واليتيم","level":4,"page":9489},{"title":"الكتاب الثاني: في الوعد","level":3,"page":9492},{"title":"الكتاب الثالث: في الوكالة","level":3,"page":9498},{"title":"ترجمة الأبواب التي أولها واو، ولم ترد في حرف الواو","level":3,"page":9500},{"title":"حرف الياء","level":2,"page":9501},{"title":"الفصل الأول: في لفظ اليمين وما يحلف به","level":3,"page":9501},{"title":"الفصل الثاني: فيما نهي عن الحلف به","level":3,"page":9508},{"title":"الفصل الثالث: في اليمين الفاجرة","level":3,"page":9515},{"title":"الفصل الرابع: في موضع اليمين","level":3,"page":9520},{"title":"الفصل الخامس: في الاستثناء في اليمين","level":3,"page":9522},{"title":"الفصل السادس: في نقض اليمين، والرجوع عنها","level":3,"page":9526},{"title":"الفصل السابع: في أحاديث متفرقة","level":3,"page":9535},{"title":"النية","level":4,"page":9535},{"title":"اللغو","level":4,"page":9536},{"title":"التورية","level":4,"page":9537},{"title":"الإخلاص","level":4,"page":9538},{"title":"اللجاج","level":4,"page":9539},{"title":"الفصل الثامن: في الكفارة","level":3,"page":9540},{"title":"كتاب اللواحق","level":3,"page":9543},{"title":"الفصل الأول: في أحاديث مشتركة بين آداب النفس","level":4,"page":9543},{"title":"نوع أول","level":5,"page":9543},{"title":"نوع ثان","level":5,"page":9548},{"title":"نوع ثالث","level":5,"page":9551},{"title":"نوع رابع","level":5,"page":9555},{"title":"نوع خامس","level":5,"page":9557},{"title":"نوع سادس","level":5,"page":9560},{"title":"نوع سابع","level":5,"page":9567},{"title":"نوع ثامن","level":5,"page":9570},{"title":"نوع تاسع","level":5,"page":9572},{"title":"نوع عاشر","level":5,"page":9576},{"title":"الفصل الثاني: في أحاديث مشتركة بين آفات النفس","level":4,"page":9587},{"title":"نوع أول","level":5,"page":9587},{"title":"نوع ثان","level":5,"page":9593},{"title":"نوع ثالث","level":5,"page":9597},{"title":"نوع رابع","level":5,"page":9600},{"title":"نوع خامس","level":5,"page":9604},{"title":"نوع سادس","level":5,"page":9607},{"title":"نوع سابع","level":5,"page":9610},{"title":"نوع ثامن","level":5,"page":9612},{"title":"نوع تاسع","level":5,"page":9615},{"title":"نوع عاشر","level":5,"page":9616},{"title":"نوع حادي عشر","level":5,"page":9619},{"title":"نوع ثاني عشر","level":5,"page":9620},{"title":"نوع ثالث عشر","level":5,"page":9623},{"title":"الفصل الثالث: في أحاديث مشتركة في آفات اللسان","level":4,"page":9631},{"title":"نوع أول","level":5,"page":9631},{"title":"نوع ثان","level":5,"page":9634},{"title":"نوع ثالث","level":5,"page":9642},{"title":"نوع رابع","level":5,"page":9647},{"title":"نوع خامس","level":5,"page":9651},{"title":"نوع سادس","level":5,"page":9656},{"title":"نوع سابع","level":5,"page":9658},{"title":"نوع ثامن","level":5,"page":9661},{"title":"الفصل الرابع: في أحاديث متفرقة من كل نوع لا يضمها معنى، ولا يحصرها فن","level":4,"page":9672},{"title":"نوع أول","level":5,"page":9672},{"title":"نوع ثاني","level":5,"page":9675},{"title":"نوع ثالث","level":5,"page":9677},{"title":"نوع رابع","level":5,"page":9680},{"title":"نوع خامس","level":5,"page":9683},{"title":"نوع سادس","level":5,"page":9688},{"title":"نوع سابع","level":5,"page":9691},{"title":"نوع ثامن","level":5,"page":9693},{"title":"نوع تاسع","level":5,"page":9695},{"title":"نوع عاشر: متفرق","level":5,"page":9699},{"title":"[الركن الثالث: في الخواتم]","level":1,"page":9765},{"title":"الفن الأول في ذكر الأحاديث","level":2,"page":9765},{"title":"الفن الثاني: في ذكر الأسماء والكنى والأبناء والألقاب والأنساب","level":2,"page":9766},{"title":"الباب الأول: في ذكر النبي - ﷺ -، وما يتعلق به","level":3,"page":9766},{"title":"الفصل الأول: في نسبه ﷺ","level":4,"page":9766},{"title":"الفصل الثاني: في مولده ﷺ","level":4,"page":9767},{"title":"الفصل الثالث: في أسمائه ﷺ","level":4,"page":9768},{"title":"الفصل الرابع: في مراضعه ﷺ","level":4,"page":9769},{"title":"الفصل الخامس: في نشأته وتنقله ﷺ","level":4,"page":9770},{"title":"الفصل السادس: في صفاته ﷺ","level":4,"page":9771},{"title":"الفصل السابع: في أزواجه وسراريه - ﷺ -","level":4,"page":9772},{"title":"خديجة","level":5,"page":9773},{"title":"سودة","level":5,"page":9774},{"title":"عائشة","level":5,"page":9775},{"title":"حفصة","level":5,"page":9776},{"title":"زينب","level":5,"page":9777},{"title":"أم سلمة","level":5,"page":9778},{"title":"زينب","level":5,"page":9779},{"title":"أم حبيبة","level":5,"page":9780},{"title":"جويرية","level":5,"page":9781},{"title":"ميمونة","level":5,"page":9782},{"title":"صفية","level":5,"page":9783},{"title":"ريحانة","level":5,"page":9784},{"title":"الكلابية","level":5,"page":9785},{"title":"أسماء","level":5,"page":9786},{"title":"قتيلة","level":5,"page":9787},{"title":"مليكة","level":5,"page":9788},{"title":"أسماء السلمية","level":5,"page":9789},{"title":"أم شربك","level":5,"page":9790},{"title":"خولة","level":5,"page":9791},{"title":"شراف","level":5,"page":9792},{"title":"ليلى","level":5,"page":9793},{"title":"عمرة","level":5,"page":9794},{"title":"الجندعية","level":5,"page":9795},{"title":"الغفارية","level":5,"page":9796},{"title":"أم هانئ","level":5,"page":9797},{"title":"ضباعة","level":5,"page":9798},{"title":"صفية","level":5,"page":9799},{"title":"جمرة","level":5,"page":9800},{"title":"سودة","level":5,"page":9801},{"title":"امرأة","level":5,"page":9802},{"title":"خولة","level":5,"page":9803},{"title":"أمامة","level":5,"page":9804},{"title":"عزة","level":5,"page":9805},{"title":"مارية القبطية","level":5,"page":9806},{"title":"ريحانة بنت شمعون","level":5,"page":9807},{"title":"أخرى","level":5,"page":9808},{"title":"أخرى","level":5,"page":9809},{"title":"الفصل الثامن: في أولاده - ﷺ -","level":4,"page":9810},{"title":"القاسم","level":5,"page":9811},{"title":"عبد الله","level":5,"page":9812},{"title":"الطاهر","level":5,"page":9813},{"title":"إبراهيم","level":5,"page":9814},{"title":"فاطمة - ﵂-","level":5,"page":9815},{"title":"زينب","level":5,"page":9816},{"title":"رقية","level":5,"page":9817},{"title":"أم كلثوم","level":5,"page":9818},{"title":"الفصل التاسع: في أعمامه وعماته ﷺ","level":4,"page":9819},{"title":"الفصل العاشر: مرضه ووفاته ومدة عمره ﷺ","level":4,"page":9820},{"title":"الباب الثاني: في ذكر جماعة من الأنبياء صلوات الله عليهم","level":3,"page":9821},{"title":"آدم","level":4,"page":9821},{"title":"إدريس","level":4,"page":9822},{"title":"نوح","level":4,"page":9823},{"title":"سام","level":4,"page":9824},{"title":"حام","level":4,"page":9825},{"title":"يافث","level":4,"page":9826},{"title":"إبراهيم","level":4,"page":9827},{"title":"إسماعيل","level":4,"page":9828},{"title":"إسحاق","level":4,"page":9829},{"title":"يعقوب","level":4,"page":9830},{"title":"يوسف","level":4,"page":9831},{"title":"لوط","level":4,"page":9832},{"title":"موسى","level":4,"page":9833},{"title":"يوشع","level":4,"page":9834},{"title":"أيوب","level":4,"page":9835},{"title":"يونس","level":4,"page":9836},{"title":"داود","level":4,"page":9837},{"title":"سليمان","level":4,"page":9838},{"title":"عيسي","level":4,"page":9839},{"title":"يحيي","level":4,"page":9840},{"title":"الخضر","level":4,"page":9841},{"title":"حواء","level":4,"page":9842},{"title":"آسية","level":4,"page":9843},{"title":"مريم","level":4,"page":9844},{"title":"الباب الثالث في ذكر العشرة من الصحابة المقطوع لهم بالجنة ﵃","level":3,"page":9845},{"title":"أبو بكر الصديق","level":4,"page":9846},{"title":"عمر بن الخطاب الفاروق","level":4,"page":9847},{"title":"عثمان ذو النورين","level":4,"page":9848},{"title":"علي المرتضي","level":4,"page":9849},{"title":"طلحة","level":4,"page":9850},{"title":"الزبير","level":4,"page":9851},{"title":"سعد","level":4,"page":9852},{"title":"سعيد","level":4,"page":9853},{"title":"عبد الرحمن","level":4,"page":9854},{"title":"أبو عبيدة","level":4,"page":9855},{"title":"الباب الرابع في ذكر الصحابة ﵃ ذكرهم وأنثاهم","level":3,"page":9856},{"title":"حرف الهمزة","level":4,"page":9858},{"title":"الفصل الأول في الأسماء","level":5,"page":9858},{"title":"القسم الأول في الرجال","level":6,"page":9858},{"title":"الفرع الأول في الصحابة","level":7,"page":9858},{"title":"[١] أبان بن سعيد","level":8,"page":9858},{"title":"[٢] إبراهيم بن محمد","level":8,"page":9859},{"title":"[٣] إبراهيم بن أبي موسى","level":8,"page":9860},{"title":"[٤] أبي بن كعب","level":8,"page":9861},{"title":"[٥] أبي بن عمارة","level":8,"page":9862},{"title":"[٦] أبيض بن حمال","level":8,"page":9863},{"title":"[٧] أحمد بن حفص","level":8,"page":9864},{"title":"[٨] أحمر بن جزء","level":8,"page":9865},{"title":"[٩] أسامة بن أخدري","level":8,"page":9866},{"title":"[١٠] أسامة بن زيد","level":8,"page":9867},{"title":"[١١] أسامة بن شريك","level":8,"page":9868},{"title":"[١٢] أسامة بن عمير","level":8,"page":9869},{"title":"[١٣] أسعد بن زرارة","level":8,"page":9870},{"title":"[١٤] أسعد بن سهل","level":8,"page":9871},{"title":"[١٥] أسلم مولى النبي -ﷺ-.","level":8,"page":9872},{"title":"[١٦] أسمر بن مضرس","level":8,"page":9873},{"title":"[١٧] أسيد بن حضير","level":8,"page":9874},{"title":"[١٨] أسيد بن ظهير","level":8,"page":9875},{"title":"[١٩] أسير بن عروة","level":8,"page":9876},{"title":"[٢٠] أشعث بن قيس","level":8,"page":9877},{"title":"[٢١] أشيم الضبابي","level":8,"page":9878},{"title":"[٢٢] أصرم","level":8,"page":9879},{"title":"[٢٣] أغر مزينة","level":8,"page":9880},{"title":"[٢٤] الأغر بن يسار","level":8,"page":9881},{"title":"[٢٥] أفلح","level":8,"page":9882},{"title":"[٢٦] أفلح","level":8,"page":9883},{"title":"[٢٧] الأقرع بن حابس","level":8,"page":9884},{"title":"[٢٨] أكيدر دومة","level":8,"page":9885},{"title":"[٢٩] امرؤ القيس","level":8,"page":9886},{"title":"[٣٠] أمية بن أبي عبيدة","level":8,"page":9887},{"title":"[٣١] أمية بن مخشي","level":8,"page":9888},{"title":"[٣٢] أنجشة","level":8,"page":9889},{"title":"[٣٣] أنس بن أبي أناس","level":8,"page":9890},{"title":"[٣٤] أنس بن مالك","level":8,"page":9891},{"title":"[٣٥] أنس بن مالك","level":8,"page":9892},{"title":"[٣٦] أنس بن أبي مرثد","level":8,"page":9893},{"title":"[٣٧] أنس بن النضر","level":8,"page":9894},{"title":"[٣٨] أنيس بن جنادة","level":8,"page":9895},{"title":"[٣٩] أوس بن أوس","level":8,"page":9896},{"title":"[٤٠] أوس بن الحدثان","level":8,"page":9897},{"title":"[٤١] أوس بن حذيفة","level":8,"page":9898},{"title":"[٤٢] أوس بن الصامت","level":8,"page":9899},{"title":"[٤٣] أهبان بن أوس","level":8,"page":9900},{"title":"[٤٤] أهبان بن صيفي","level":8,"page":9901},{"title":"[٤٥] إياد","level":8,"page":9902},{"title":"[٤٦] إياس بن البكير","level":8,"page":9903},{"title":"[٤٧] إياس بن ثعلبة","level":8,"page":9904},{"title":"[٤٨] إياس بن عبد","level":8,"page":9905},{"title":"[٤٩] إياس بن عبد الله","level":8,"page":9906},{"title":"[٥٠] أيفع بن ناكور","level":8,"page":9907},{"title":"[٥١] إيماء بن رحضة","level":8,"page":9908},{"title":"[٥٢] أيمن بن أم أيمن","level":8,"page":9909},{"title":"[٥٣] أيمن بن خريم","level":8,"page":9910},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":7,"page":9911},{"title":"[٥٤] أبان بن عثمان","level":8,"page":9911},{"title":"[٥٥] أبان يزيد","level":8,"page":9912},{"title":"[٥٦] إبراهيم الحربي","level":8,"page":9913},{"title":"[٥٧] إبرهيم بن سعد","level":8,"page":9914},{"title":"[٥٨] إبراهيم بن سعد","level":8,"page":9915},{"title":"[٥٩] إبراهيم بن سويد","level":8,"page":9916},{"title":"[٦٠] إبراهيم بن صالح","level":8,"page":9917},{"title":"[٦١] إبراهيم بن عبد الرحمن","level":8,"page":9918},{"title":"[٦٢] إبراهيم بن عبد العزيز","level":8,"page":9919},{"title":"[٦٣] إبراهيم بن عبد الله","level":8,"page":9920},{"title":"[٦٤] إبراهيم بن عطاء","level":8,"page":9921},{"title":"[٦٥] إبراهيم بن محمد بن الحنفية","level":8,"page":9922},{"title":"[٦٦] إبراهيم بن محمد بن طلحة","level":8,"page":9923},{"title":"[٦٧] إبراهيم بن محمد","level":8,"page":9924},{"title":"[٦٨] إبراهيم بن محمد بن سفيان","level":8,"page":9925},{"title":"[٦٩] إبراهيم بن محمد بن عبيد","level":8,"page":9926},{"title":"[٧٠] إبراهيم بن محمد","level":8,"page":9927},{"title":"[٧١] إبراهيم بن محمد الرقي","level":8,"page":9928},{"title":"[٧٢] إبراهيم بن ميسرة","level":8,"page":9929},{"title":"[٧٣] إبراهيم بن نافع","level":8,"page":9930},{"title":"[٧٤] إبراهيم النخعي","level":8,"page":9931},{"title":"[٧٥] إبراهيم بن هدبة","level":8,"page":9932},{"title":"[٧٦] إبراهيم بن يزيد","level":8,"page":9933},{"title":"[٧٧] إبراهيم بن إليسع","level":8,"page":9934},{"title":"[٧٨] إبراهيم الأصفهاني","level":8,"page":9935},{"title":"[٧٩] أحمد بن إبراهيم","level":8,"page":9936},{"title":"[٨٠] أحمد بن إسحاق القادر بالله","level":8,"page":9937},{"title":"[٨١] أحمد بن إسماعيل","level":8,"page":9938},{"title":"[٨٢] أحمد بن الحسين","level":8,"page":9939},{"title":"[٨٣] أحمد بن سلمة","level":8,"page":9940},{"title":"[٨٤] أحمد بن شعيب","level":8,"page":9941},{"title":"[٨٥] أحمد بن صالح","level":8,"page":9942},{"title":"[٨٦] أحمد بن عبد الصمد","level":8,"page":9943},{"title":"[٨٧] أحمد بن عبد الله","level":8,"page":9944},{"title":"[٨٨] أحمد بن عبد الله","level":8,"page":9945},{"title":"[٨٩] أحمد بن عبد الله","level":8,"page":9946},{"title":"[٩٠] أحمد بن علي الخطيب","level":8,"page":9947},{"title":"[٩١] أحمد بن عمر","level":8,"page":9948},{"title":"[٩٢] أحمد بن فارس","level":8,"page":9949},{"title":"[٩٣] أحمد بن مجاهد","level":8,"page":9950},{"title":"[٩٤] أحمد بن محمد الإسفراييني","level":8,"page":9951},{"title":"[٩٥] أحمد بن محمد البرقاني","level":8,"page":9952},{"title":"[٩٦] أحمد بن محمد السني","level":8,"page":9953},{"title":"[٩٧] أحمد بن محمد بن حنبل","level":8,"page":9954},{"title":"[٩٨] أحمد بن محمد الخلال","level":8,"page":9955},{"title":"[٩٩] أحمد بن محمد الطحاوي","level":8,"page":9956},{"title":"[١٠٠] أحمد بن محمد بن عقدة","level":8,"page":9957},{"title":"[١٠١] أحمد بن محمد الهروي","level":8,"page":9958},{"title":"[١٠٢] أحمد بن محمد بن ياسين","level":8,"page":9959},{"title":"[١٠٣] أحمد بن منيع","level":8,"page":9960},{"title":"[١٠٤] أحمد بن هارون","level":8,"page":9961},{"title":"[١٠٥] أحمد بن يونس","level":8,"page":9962},{"title":"[١٠٦] الأحنف بن قيس","level":8,"page":9963},{"title":"[١٠٧] الأحوص","level":8,"page":9964},{"title":"[١٠٨] آدم بن علي","level":8,"page":9965},{"title":"[١٠٩] أزرق بن قيس","level":8,"page":9966},{"title":"[١١٠] أزهر بن عبد الله","level":8,"page":9967},{"title":"[١١١] أسامة بن قتادة","level":8,"page":9968},{"title":"[١١٢] أسامة بن مالك","level":8,"page":9969},{"title":"[١١٣] إسحاق بن إبراهيم","level":8,"page":9970},{"title":"[١١٤] إسحاق بن راشد","level":8,"page":9971},{"title":"[١١٥] إسحاق بن راهويه","level":8,"page":9972},{"title":"[١١٦] إسحاق بن عبد الله","level":8,"page":9973},{"title":"[١١٧] إسحاق بن عبد الله","level":8,"page":9974},{"title":"[١١٨] إسحاق بن موسى","level":8,"page":9975},{"title":"[١١٩] أسلم التجيبي","level":8,"page":9976},{"title":"[١٢٠] أسلم مولى عمر","level":8,"page":9977},{"title":"[١٢١] أسماء بن الحكم","level":8,"page":9978},{"title":"[١٢٢] إسماعيل بن أحمد","level":8,"page":9979},{"title":"[١٢٣] إسماعيل بن إسحاق","level":8,"page":9980},{"title":"[١٢٤] إسماعيل بن أمية","level":8,"page":9981},{"title":"[١٢٥] إسماعيل بن أبي أويس","level":8,"page":9982},{"title":"[١٢٦] إسماعيل بن جعفر","level":8,"page":9983},{"title":"[١٢٧] إسماعيل بن أبي حكيم","level":8,"page":9984},{"title":"[١٢٨] إسماعيل بن حماد","level":8,"page":9985},{"title":"[١٢٩] إسماعيل بن أبي خالد","level":8,"page":9986},{"title":"[١٣٠] إسماعيل بن سالم","level":8,"page":9987},{"title":"[١٣١] إسماعيل السدي","level":8,"page":9988},{"title":"[١٣٢] إسماعيل بن عبد الرحمن بن ذؤيب","level":8,"page":9989},{"title":"[١٣٣] إسماعيل بن عبد الله","level":8,"page":9990},{"title":"[١٣٤] إسماعيل بن علية","level":8,"page":9991},{"title":"[١٣٥] إسماعيل بن محمد","level":8,"page":9992},{"title":"[١٣٦] إسماعيل بن هشام","level":8,"page":9993},{"title":"[١٣٧] إسماعيل بن يحيى المزني","level":8,"page":9994},{"title":"[١٣٨] الأسود النخعي","level":8,"page":9995},{"title":"[١٣٩] أسيد بن أبي أسيد","level":8,"page":9996},{"title":"[١٤٠] أسيد بن رافع","level":8,"page":9997},{"title":"[١٤١] أسير بن جابر","level":8,"page":9998},{"title":"[١٤٢] أشهب","level":8,"page":9999},{"title":"[١٤٣] أصبغ","level":8,"page":10000},{"title":"[١٤٤] الأغر","level":8,"page":10001},{"title":"[١٤٥] الأقرع","level":8,"page":10002},{"title":"[١٤٦] أمية بن عبد الله","level":8,"page":10003},{"title":"[١٤٧] أنس بن حكيم","level":8,"page":10004},{"title":"[١٤٨] أنس بن سيرين","level":8,"page":10005},{"title":"[١٤٩] أوس بن ضمعج","level":8,"page":10006},{"title":"[١٥٠] أوس بن عبد الله","level":8,"page":10007},{"title":"[١٥١] أويس القرني","level":8,"page":10008},{"title":"[١٥٢] إياس بن الحارث","level":8,"page":10009},{"title":"[١٥٣] إياس بن دغفل","level":8,"page":10010},{"title":"[١٥٤] إياس بن أبي رملة","level":8,"page":10011},{"title":"[١٥٥] أيمن بن نابل","level":8,"page":10012},{"title":"[١٥٦] أيوب بن بشير","level":8,"page":10013},{"title":"[١٥٧] أيوب السختياني","level":8,"page":10014},{"title":"الفرع الثالث: في جماعة متفرقة","level":7,"page":10015},{"title":"[١٥٨] أبي بن خلف وأمية أخوه","level":8,"page":10015},{"title":"[١٥٩] أحمس","level":8,"page":10016},{"title":"[١٦٠] أحيحة بن الجلاح","level":8,"page":10017},{"title":"[١٦١] الأخنس بن شريق","level":8,"page":10018},{"title":"[١٦٢] الأزد","level":8,"page":10019},{"title":"أسد","level":8,"page":10020},{"title":"[١٦٣] أسلم","level":8,"page":10021},{"title":"[١٦٤] الأسود العنسي","level":8,"page":10022},{"title":"[١٦٥] أشجع","level":8,"page":10023},{"title":"[١٦٦] أصحمة النجاشي","level":8,"page":10024},{"title":"[١٦٧] أمية بن أبي الصلت","level":8,"page":10025},{"title":"القسم الثاني: في النساء","level":6,"page":10026},{"title":"[١٦٨] أسماء بنت أبي بكر","level":7,"page":10026},{"title":"[١٦٩] أسماء بنت زيد","level":7,"page":10027},{"title":"[١٧٠] أسماء بنت شكل","level":7,"page":10028},{"title":"[١٧١] أسماء بنت عميس","level":7,"page":10029},{"title":"[١٧٢] أسماء بنت يزيد","level":7,"page":10030},{"title":"[١٧٣] أسماء بنت يزيد","level":7,"page":10031},{"title":"[١٧٤] أمامة بنت أبي العاص","level":7,"page":10032},{"title":"[١٧٥] أمة بنت خالد","level":7,"page":10033},{"title":"[١٧٦] أميمة بنت رقيقة","level":7,"page":10034},{"title":"[١٧٧] أمينة","level":7,"page":10035},{"title":"[١٧٨] أمية بنت أبي الصلت","level":7,"page":10036},{"title":"[١٧٩] أنيسة","level":7,"page":10037},{"title":"[١٨٠] أروى بنت أبي أويس","level":7,"page":10038},{"title":"الفصل الثاني: في الكنى","level":5,"page":10039},{"title":"الفرع الأول: في الصحابة","level":6,"page":10039},{"title":"[١٨١] أبو أرطاة","level":7,"page":10039},{"title":"[١٨٢] أبو الأزهر","level":7,"page":10040},{"title":"[١٨٣] أبو إسرائيل","level":7,"page":10041},{"title":"[١٨٤] أبو أسيد","level":7,"page":10042},{"title":"[١٨٥] أبو أمامة الباهلي","level":7,"page":10043},{"title":"[١٨٦] أبو أمامة الأنصاري","level":7,"page":10044},{"title":"[١٨٧] أبو أمامة بن سهل","level":7,"page":10045},{"title":"[١٨٨] أبو أمية المخزومي","level":7,"page":10046},{"title":"[١٨٩] أبو أيوب","level":7,"page":10047},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":6,"page":10048},{"title":"[١٩٠] أبو إبراهيم الأشهلي","level":7,"page":10048},{"title":"[١٩١] أبو الأحوص","level":7,"page":10049},{"title":"[١٩٢] أبو إدريس الخولاني","level":7,"page":10050},{"title":"أبو إدريس","level":7,"page":10051},{"title":"[١٩٣] أبو أسامة","level":7,"page":10052},{"title":"[١٩٤] أبو إسحاق السبيعي","level":7,"page":10053},{"title":"[١٩٥] أبو إسحاق الشيباني","level":7,"page":10054},{"title":"[١٩٦] أبو أسماء","level":7,"page":10055},{"title":"[١٩٧] أبو الأسود","level":7,"page":10056},{"title":"[١٩٨] أبو الأشعث","level":7,"page":10057},{"title":"[١٩٩] أبو أمامة","level":7,"page":10058},{"title":"[٢٠٠] أبو أمية","level":7,"page":10059},{"title":"[٢٠١] أبو إهاب","level":7,"page":10060},{"title":"[٢٠٢] أم أبان","level":7,"page":10061},{"title":"[٢٠٣] أم أبان","level":7,"page":10062},{"title":"الفصل الثالث: في الابناء","level":5,"page":10063},{"title":"[٢٠٤] ابن إدريس","level":6,"page":10063},{"title":"[٢٠٥] ابن أرقم","level":6,"page":10064},{"title":"[٢٠٦] ابن إسحاق","level":6,"page":10065},{"title":"ابن إسحاق بن خزيمة","level":6,"page":10066},{"title":"[٢٠٧] ابن الأشعث","level":6,"page":10067},{"title":"[٢٠٨] ابن أشوع","level":6,"page":10068},{"title":"[٢٠٩] ابن الأصفهاني","level":6,"page":10069},{"title":"[٢١٠] ابن أعبد","level":6,"page":10070},{"title":"[٢١١] ابن الأعرابي","level":6,"page":10071},{"title":"[٢١٢] ابن أفلح","level":6,"page":10072},{"title":"[٢١٣] بنو أمية","level":6,"page":10073},{"title":"[٢١٤] ابن أبي أوفى","level":6,"page":10074},{"title":"الفصل الرابع: في الألقاب","level":5,"page":10075},{"title":"[٢١٥] آبي اللحم","level":6,"page":10075},{"title":"[] الأحنف","level":6,"page":10076},{"title":"[٢١٦] الأخرم","level":6,"page":10077},{"title":"[٢١٧] الأشج","level":6,"page":10078},{"title":"[٢١٨] الأشتر","level":6,"page":10079},{"title":"[٢١٩] الأعرج","level":6,"page":10080},{"title":"[٢٢٠] الأعور","level":6,"page":10081},{"title":"[٢٢١] الأعمش","level":6,"page":10082},{"title":"[] الأقرع","level":6,"page":10083},{"title":"الفصل الخامس: في الأنساب","level":5,"page":10084},{"title":"[] الأحمسي","level":6,"page":10084},{"title":"[٢٢٢] الأرسابندي","level":6,"page":10085},{"title":"[٢٢٣] الأزجي","level":6,"page":10086},{"title":"[] الأزدي","level":6,"page":10087},{"title":"[٢٢٤] الأزهري","level":6,"page":10088},{"title":"[] الأسدي","level":6,"page":10089},{"title":"[٢٢٥] الأسدي","level":6,"page":10090},{"title":"[٢٢٦] الإسفراييني","level":6,"page":10091},{"title":"[] الأسلمي.","level":6,"page":10092},{"title":"[] الأسلمية","level":6,"page":10093},{"title":"[٢٢٧] الإسماعيلي","level":6,"page":10094},{"title":"[٢٢٨] الأسيدي","level":6,"page":10095},{"title":"[] الأشجعي","level":6,"page":10096},{"title":"[٢٢٩] الأشعري","level":6,"page":10097},{"title":"[٢٣٠] الأشهلي","level":6,"page":10098},{"title":"[٢٣١] الأصبحي","level":6,"page":10099},{"title":"[٢٣٢] الأصمعي","level":6,"page":10100},{"title":"[٢٣٣] الألهاني","level":6,"page":10101},{"title":"[٢٣٤] الأموي","level":6,"page":10102},{"title":"[٢٣٥] الأنباري","level":6,"page":10103},{"title":"[٢٣٦] الأنصاري","level":6,"page":10104},{"title":"[٢٣٧] الأنماري","level":6,"page":10105},{"title":"[٢٣٨] الأنماطي","level":6,"page":10106},{"title":"[٢٣٩] الأودي","level":6,"page":10107},{"title":"[٢٤٠] الأوزاعي","level":6,"page":10108},{"title":"[٢٤١] الأوسي","level":6,"page":10109},{"title":"[٢٤٢] الإيادي","level":6,"page":10110},{"title":"[٢٤٣] الأيلي","level":6,"page":10111},{"title":"حرف الباء","level":4,"page":10112},{"title":"الفصل الأول: في الأسماء","level":5,"page":10112},{"title":"القسم الأول: في الرجال","level":6,"page":10112},{"title":"الفرع الأول: في الصحابة","level":7,"page":10112},{"title":"[٢٤٤] بديل بن ورقاء","level":8,"page":10112},{"title":"[٢٤٥] البراء بن أوس","level":8,"page":10113},{"title":"[٢٤٦] البراء بن عازب","level":8,"page":10114},{"title":"[٢٤٧] البراء بن مالك","level":8,"page":10115},{"title":"[٢٤٨] البراء بن معرور","level":8,"page":10116},{"title":"[٢٤٩] بريدة بن الحصيب","level":8,"page":10117},{"title":"[٢٥٠] بسبسة","level":8,"page":10118},{"title":"[٢٥١] بديل بن أبي مريم","level":8,"page":10119},{"title":"[٢٥٢] بسر بن أبي أرطأة","level":8,"page":10120},{"title":"[٢٥٣] بشر بن أبيرق","level":8,"page":10121},{"title":"[٢٥٤] بشر بن البراء","level":8,"page":10122},{"title":"[٢٥٥] بشر بن سحيم","level":8,"page":10123},{"title":"[٢٥٦] بشر بن عمرو","level":8,"page":10124},{"title":"[٢٥٧] بشير بن أبي مسعود","level":8,"page":10125},{"title":"[٢٥٨] بشير بن سعد","level":8,"page":10126},{"title":"[٢٥٩] بشير بن معبد","level":8,"page":10127},{"title":"[٢٦٠] بصرة بن أكثم","level":8,"page":10128},{"title":"[٢٦١] بصرة بن أبي بصرة","level":8,"page":10129},{"title":"[٢٦٢] بكر بن مبشر","level":8,"page":10130},{"title":"[٢٦٣] بلال بن الحارث","level":8,"page":10131},{"title":"[٢٦٤] بلال بن رباح","level":8,"page":10132},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":10133},{"title":"[٢٦٥] بجالة بن عبيد","level":8,"page":10133},{"title":"[٢٦٦] بريد بن أبي مريم","level":8,"page":10134},{"title":"[٢٦٧] بسر بن سعيد","level":8,"page":10135},{"title":"[٢٦٨] بسر بن محجن","level":8,"page":10136},{"title":"[٢٦٩] بشر بن ثابت","level":8,"page":10137},{"title":"[٢٧٠] بشر بن السري","level":8,"page":10138},{"title":"[٢٧١] بشر بن عاصم","level":8,"page":10139},{"title":"[٢٧٢] بشر بن مروان","level":8,"page":10140},{"title":"[٢٧٣] بشر بن معاذ","level":8,"page":10141},{"title":"[٢٧٤] بشر بن المفضل","level":8,"page":10142},{"title":"[٢٧٥] بشير بن ميمون","level":8,"page":10143},{"title":"[٢٧٦] بشير بن نهيك","level":8,"page":10144},{"title":"[٢٧٧] بشير بن أبيرق","level":8,"page":10145},{"title":"[٢٧٨] بشير بن كعب","level":8,"page":10146},{"title":"[٢٧٩] بشير بن يسار","level":8,"page":10147},{"title":"[٢٨٠] بقية بن الوليد","level":8,"page":10148},{"title":"[٢٨١] بكار بن عبد العزيز","level":8,"page":10149},{"title":"[٢٨٢] بكر بن سوادة","level":8,"page":10150},{"title":"[٢٨٣] بكر بن عبد الله","level":8,"page":10151},{"title":"[٢٨٤] بكر بن عبد الله","level":8,"page":10152},{"title":"[٢٨٥] بلال بن أبي بردة","level":8,"page":10153},{"title":"[٢٨٦] بلال بن عبد الله","level":8,"page":10154},{"title":"[٢٨٧] بلال بن يسار","level":8,"page":10155},{"title":"[٢٨٨] بهز بن حكيم","level":8,"page":10156},{"title":"[٢٨٩] بهلول بن عبيد","level":8,"page":10157},{"title":"[٢٩٠] بيان بن بشر","level":8,"page":10158},{"title":"القسم الثاني: في النساء","level":6,"page":10159},{"title":"الفرع الأول: في الصحابيات","level":7,"page":10159},{"title":"[٢٩١] بركة أم أيمن","level":8,"page":10159},{"title":"[٢٩٢] بروع","level":8,"page":10160},{"title":"[٢٩٣] بريرة","level":8,"page":10161},{"title":"[٢٩٤] بسرة","level":8,"page":10162},{"title":"[٢٩٥] بهية بنت بسر","level":8,"page":10163},{"title":"[٢٩٦] بهية بنت عبد الله","level":8,"page":10164},{"title":"[٢٩٧] بهيسة","level":8,"page":10165},{"title":"الفرع الثاني: في التابعيات","level":7,"page":10166},{"title":"[٢٩٨] بنانة","level":8,"page":10166},{"title":"[٢٩٩] بهية","level":8,"page":10167},{"title":"الفصل الثاني: في الكنى والأبناء والألقاب","level":5,"page":10168},{"title":"الفرع الأول: في الصحابة","level":6,"page":10168},{"title":"[٣٠٠] أبو البداح","level":7,"page":10168},{"title":"[٣٠١] أبو بردة","level":7,"page":10169},{"title":"[٣٠٢] أبو بردة","level":7,"page":10170},{"title":"[٣٠٣] أبو برزة","level":7,"page":10171},{"title":"[٣٠٤] أبو بريدة","level":7,"page":10172},{"title":"[٣٠٥] أبو بشير","level":7,"page":10173},{"title":"[٣٠٦] أبو بصرة","level":7,"page":10174},{"title":"[٣٠٧] أبو بصير","level":7,"page":10175},{"title":"[٣٠٨] أبو بكر الصديق","level":7,"page":10176},{"title":"[٣٠٩] أبو بكرة","level":7,"page":10177},{"title":"[٣١٠] أم بجيد","level":7,"page":10178},{"title":"[٣١١] ابناء بسر","level":7,"page":10179},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10180},{"title":"[٣١٢] أبو البختري","level":7,"page":10180},{"title":"[٣١٣] أبو بدر","level":7,"page":10181},{"title":"[٣١٤] أبو بردة","level":7,"page":10182},{"title":"[٣١٥] أبو بسطام","level":7,"page":10183},{"title":"[٣١٦] أبو بشر","level":7,"page":10184},{"title":"[] أبو بشر","level":7,"page":10185},{"title":"[] أبو بكر الإسماعيلي","level":7,"page":10186},{"title":"[٣١٧] أبو بكر بن أنس","level":7,"page":10187},{"title":"[٣١٨] أبو بكر الباقلاني","level":7,"page":10188},{"title":"[] أبو بكر البرقاني","level":7,"page":10189},{"title":"[] أبو بكر البرقي","level":7,"page":10190},{"title":"[٣١٩] أبو بكر بن أبي الجهم","level":7,"page":10191},{"title":"[٣٢٠] أبو بكر بن داسة","level":7,"page":10192},{"title":"[٣٢١] أبو بكر بن سليمان","level":7,"page":10193},{"title":"[] أبو بكر السني","level":7,"page":10194},{"title":"[٣٢٢] أبو بكر بن سواد","level":7,"page":10195},{"title":"[٣٢٣] أبو بكر بن أبي شيبة","level":7,"page":10196},{"title":"[٣٢٤] أبو بكر بن أبي شيخ","level":7,"page":10197},{"title":"[٣٢٥] أبو بكر بن صدقة","level":7,"page":10198},{"title":"[٣٢٦] أبو بكر بن عبد الرحمن","level":7,"page":10199},{"title":"[٣٢٧] أبو بكر بن عياش","level":7,"page":10200},{"title":"[٣٢٨] أبو بكر بن محمد","level":7,"page":10201},{"title":"[٣٢٩] أم بسة","level":7,"page":10202},{"title":"[٣٣٠] أم بكر","level":7,"page":10203},{"title":"[٣٣١] البراء","level":7,"page":10204},{"title":"الفصل الثالث: في الأنساب","level":5,"page":10205},{"title":"[٣٣٢] البارقي","level":6,"page":10205},{"title":"[٣٣٣] الباغندي","level":6,"page":10206},{"title":"[] الباقلاني","level":6,"page":10207},{"title":"[٣٣٤] الباهلي","level":6,"page":10208},{"title":"[٣٣٥] البجلي","level":6,"page":10209},{"title":"[] البدري","level":6,"page":10210},{"title":"[٣٣٦] البرجمي","level":6,"page":10211},{"title":"[] البرقي","level":6,"page":10212},{"title":"[] البرقاني","level":6,"page":10213},{"title":"[] البستي","level":6,"page":10214},{"title":"[] البغوي","level":6,"page":10215},{"title":"[٣٣٧] البكائي","level":6,"page":10216},{"title":"[٣٣٨] البكالي","level":6,"page":10217},{"title":"[٣٣٩] البكري","level":6,"page":10218},{"title":"[] البكراوي","level":6,"page":10219},{"title":"[٣٤٠] البكيلي","level":6,"page":10220},{"title":"[٣٤١] البلوي","level":6,"page":10221},{"title":"[٣٤٢] البناني","level":6,"page":10222},{"title":"[٣٤٣] البهراني","level":6,"page":10223},{"title":"[٣٤٤] البهزي","level":6,"page":10224},{"title":"[٣٤٥] البهي","level":6,"page":10225},{"title":"[٣٤٦] البياضي","level":6,"page":10226},{"title":"حرف التاء","level":4,"page":10227},{"title":"الفصل الأول: في الأسماء","level":5,"page":10227},{"title":"الفرع الأول: في الصحابة","level":6,"page":10227},{"title":"[٣٤٧] التلب بن ثعلبة","level":7,"page":10227},{"title":"[٣٤٨] تميم بن أسيد","level":7,"page":10228},{"title":"[٣٤٩] تميم الداري","level":7,"page":10229},{"title":"[٣٥٠] تميمة بنت وهب","level":7,"page":10230},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10231},{"title":"[٣٥١] تميم بن طرفة","level":7,"page":10231},{"title":"[٣٥٢] تميم بن نذير","level":7,"page":10232},{"title":"[٣٥٣] توبة العنبري","level":7,"page":10233},{"title":"الفصل الثاني: في الكنى والألقاب والأبناء","level":5,"page":10234},{"title":"[٣٥٤] أبو تميم","level":6,"page":10234},{"title":"[٣٥٥] أبو تميمة","level":6,"page":10235},{"title":"أبو التياح","level":6,"page":10236},{"title":"[٣٥٦] ابن تعلى","level":6,"page":10237},{"title":"[٣٥٧] تبع","level":6,"page":10238},{"title":"الفصل الثالث: في النسب","level":5,"page":10239},{"title":"[٣٥٨] التجيبي","level":6,"page":10239},{"title":"[٣٥٩] التراغمي","level":6,"page":10240},{"title":"[] الترمذي","level":6,"page":10241},{"title":"[٣٦٠] الترياقي","level":6,"page":10242},{"title":"[٣٦١] التغلبي","level":6,"page":10243},{"title":"[٣٦٢] التميمي","level":6,"page":10244},{"title":"[] التنكتي","level":6,"page":10245},{"title":"[] التيمي","level":6,"page":10246},{"title":"حرف الثاء","level":4,"page":10247},{"title":"الفصل الأول: في الأسماء","level":5,"page":10247},{"title":"الفرع الأول: في الصحابة","level":6,"page":10247},{"title":"[٣٦٣] ثابت بن الدحداح","level":7,"page":10247},{"title":"[٣٦٤] ثابت بن الضحاك","level":7,"page":10248},{"title":"[٣٦٥] ثابت بن قيس","level":7,"page":10249},{"title":"[٣٦٦] ثابت بن النعمان","level":7,"page":10250},{"title":"[٣٦٧] ثابت بن وديعة","level":7,"page":10251},{"title":"[٣٦٨] ثعلبة بن زهدم","level":7,"page":10252},{"title":"[٣٦٩] ثعلبة بن أبي مالك","level":7,"page":10253},{"title":"[٣٧٠] ثمامة بن أثال","level":7,"page":10254},{"title":"[٣٧١] ثوبان","level":7,"page":10255},{"title":"[٣٧٢] ثويبة","level":7,"page":10256},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10257},{"title":"[] ثابت البناني","level":7,"page":10257},{"title":"[٣٧٣] ثابت بن أبي صفية","level":7,"page":10258},{"title":"[٣٧٤] ثابت بن عمارة","level":7,"page":10259},{"title":"[٣٧٥] ثابت بن عياض","level":7,"page":10260},{"title":"[٣٧٦] ثابت بن موسى","level":7,"page":10261},{"title":"[٣٧٧] ثعلبة بن ضبيعة","level":7,"page":10262},{"title":"[٣٧٨] ثمامة بن حزن","level":7,"page":10263},{"title":"[٣٧٩] ثمامة بن شفي","level":7,"page":10264},{"title":"[٣٨٠] ثمامة بن عبد الله","level":7,"page":10265},{"title":"[٣٨١] ثور بن زيد","level":7,"page":10266},{"title":"[٣٨٢] ثور بن يزيد","level":7,"page":10267},{"title":"[٣٨٣] ثوير بن أبي فاختة","level":7,"page":10268},{"title":"الفصل الثاني: في الكنى والأبناء","level":5,"page":10269},{"title":"[٣٨٤] أبو ثعلبة","level":6,"page":10269},{"title":"[٣٨٥] أبو ثمامة الحناط","level":6,"page":10270},{"title":"[٣٨٦] أبو ثمامة","level":6,"page":10271},{"title":"[] بنو ثعلبة","level":6,"page":10272},{"title":"الفصل الثالث: في الأنساب","level":5,"page":10273},{"title":"[٣٨٧] الثعلبي","level":6,"page":10273},{"title":"[٣٨٨] الثقفي","level":6,"page":10274},{"title":"[٣٨٩] الثمالي","level":6,"page":10275},{"title":"[٣٩٠] الثوري","level":6,"page":10276},{"title":"حرف الجيم","level":4,"page":10277},{"title":"الفصل الأول: في الأسماء","level":5,"page":10277},{"title":"القسم الأول: في الرجال","level":6,"page":10277},{"title":"الفرع الأول: في الصحابة","level":7,"page":10277},{"title":"[٣٩١] جابر بن سليم","level":8,"page":10277},{"title":"[٣٩٢] جابر بن سمرة","level":8,"page":10278},{"title":"[٣٩٣] جابر بن عبد الله","level":8,"page":10279},{"title":"[٣٩٤] جابر بن عتيك","level":8,"page":10280},{"title":"[] الجارود بن المعلى","level":8,"page":10281},{"title":"[٣٩٥] جارية بن قدامة","level":8,"page":10282},{"title":"[٣٩٦] جاهمة السلمي","level":8,"page":10283},{"title":"[٣٩٧] جبار بن صخر","level":8,"page":10284},{"title":"[٣٩٨] جبلة بن حارثة","level":8,"page":10285},{"title":"[٣٩٩] جبير بن مطعم","level":8,"page":10286},{"title":"[٤٠٠] جد بن قيس","level":8,"page":10287},{"title":"[٤٠١] جرهد بن خويلد","level":8,"page":10288},{"title":"[] جرهم بن ناشب","level":8,"page":10289},{"title":"[٤٠٢] جرير بن عبد الله","level":8,"page":10290},{"title":"[٤٠٣] جعفر بن أبي طالب","level":8,"page":10291},{"title":"[٤٠٤] جليبيب","level":8,"page":10292},{"title":"[٤٠٥] جنادة بن أبي أمية","level":8,"page":10293},{"title":"[٤٠٦] جندب بن جنادة","level":8,"page":10294},{"title":"[٤٠٧] جندب بن عبد الله","level":8,"page":10295},{"title":"[٤٠٨] جندب بن مكيث","level":8,"page":10296},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":10297},{"title":"[٤٠٩] جابر بن الأسود","level":8,"page":10297},{"title":"[٤١٠] جابر بن زيد","level":8,"page":10298},{"title":"[٤١١] جابر بن يزيد","level":8,"page":10299},{"title":"[٤١٢] الجارود","level":8,"page":10300},{"title":"[٤١٣] جارية بن هرم","level":8,"page":10301},{"title":"[٤١٤] جبلة بن سحيم","level":8,"page":10302},{"title":"[٤١٥] جبلة بن عطية","level":8,"page":10303},{"title":"[٤١٦] جبير بن حية","level":8,"page":10304},{"title":"[٤١٧] جبير بن أبي سليمان","level":8,"page":10305},{"title":"[٤١٨] جبير بن نفير","level":8,"page":10306},{"title":"[٤١٩] جرير بن حازم","level":8,"page":10307},{"title":"[٤٢٠] جزء بن معاوية","level":8,"page":10308},{"title":"[٤٢١] جعفر بن سليمان","level":8,"page":10309},{"title":"[٤٢٢] جعفر بن عمرو","level":8,"page":10310},{"title":"[٤٢٣] جعفر بن محمد الصادق","level":8,"page":10311},{"title":"[٤٢٤] جعفر بن محمد","level":8,"page":10312},{"title":"[٤٢٥] جعفر المقتدر","level":8,"page":10313},{"title":"[] جعفر بن أبي وحشية","level":8,"page":10314},{"title":"[٤٢٦] الجعد بن دينار","level":8,"page":10315},{"title":"[٤٢٧] الجعيد بن عبد الرحمن","level":8,"page":10316},{"title":"[٤٢٨] جمرة بن شهاب","level":8,"page":10317},{"title":"[٤٢٩] جميع بن عمير","level":8,"page":10318},{"title":"[٤٣٠] جميل بن مرة","level":8,"page":10319},{"title":"[٤٣١] جندب","level":8,"page":10320},{"title":"[٤٣٢] جويرية بن قدامة","level":8,"page":10321},{"title":"[٤٣٣] جويرية بن أسماء","level":8,"page":10322},{"title":"الفرع الثالث: في جماعة متفرقة","level":7,"page":10323},{"title":"[] جذام","level":8,"page":10323},{"title":"[٤٣٤] جرهم","level":8,"page":10324},{"title":"[٤٣٥] جريج","level":8,"page":10325},{"title":"[] جهينة","level":8,"page":10326},{"title":"[٤٣٦] جيسون","level":8,"page":10327},{"title":"القسم الثاني: في النساء","level":6,"page":10328},{"title":"[٤٣٧] جدامة بنت وهب","level":7,"page":10328},{"title":"[٤٣٨] جسرة بنت دجاجة","level":7,"page":10329},{"title":"[٤٣٩] جميلة","level":7,"page":10330},{"title":"[٤٤٠] جميلة","level":7,"page":10331},{"title":"[٤٤١] جميلة بنت أبي","level":7,"page":10332},{"title":"[٤٤٢] جويرية بنت أبي جهل","level":7,"page":10333},{"title":"[٤٤٣] جويرية بنت الحارث","level":7,"page":10334},{"title":"الفصل الثاني: في الكنى والألقاب","level":5,"page":10335},{"title":"الفرع الأول: في الصحابة","level":6,"page":10335},{"title":"[٤٤٤] أبو جبيرة","level":7,"page":10335},{"title":"[٤٤٥] أبو جحيفة","level":7,"page":10336},{"title":"[] أبو جري","level":7,"page":10337},{"title":"[٤٤٦] أبو الجعد","level":7,"page":10338},{"title":"[٤٤٧] أبو جندل","level":7,"page":10339},{"title":"[٤٤٨] أبو جهم","level":7,"page":10340},{"title":"[٤٤٩] أبو جهيم","level":7,"page":10341},{"title":"[٤٥٠] أم جندب","level":7,"page":10342},{"title":"[] الجارود","level":7,"page":10343},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10344},{"title":"[٤٥١] أبو جعفر القارئ","level":7,"page":10344},{"title":"[٤٥٢] أبو جعفر","level":7,"page":10345},{"title":"[٤٥٣] أبو جعفر الخطمي","level":7,"page":10346},{"title":"[٤٥٤] أبو جمرة","level":7,"page":10347},{"title":"[٤٥٥] أبو جميلة","level":7,"page":10348},{"title":"[٤٥٦] أبو جوزاء","level":7,"page":10349},{"title":"[٤٥٧] أبو الجويرية","level":7,"page":10350},{"title":"[٤٥٨] أبو جهل","level":7,"page":10351},{"title":"[٤٥٩] الجاحظ","level":7,"page":10352},{"title":"الفصل الثالث: في الأبناء","level":5,"page":10353},{"title":"الفرع الأول: في الصحابة","level":6,"page":10353},{"title":"[٤٦٠] ابن جميل","level":7,"page":10353},{"title":"[٤٦١] بنت أبي جهل","level":7,"page":10354},{"title":"[٤٦٢] بنت جرول","level":7,"page":10355},{"title":"[٤٦٣] ابنة الجون","level":7,"page":10356},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10357},{"title":"[٤٦٤] ابن جبير","level":7,"page":10357},{"title":"[٤٦٥] بنو جذيمة","level":7,"page":10358},{"title":"[٤٦٦] ابن جريج","level":7,"page":10359},{"title":"[٤٦٧] بنو جشم","level":7,"page":10360},{"title":"[٤٦٨] بنو جعفر","level":7,"page":10361},{"title":"الفصل الرابع: في الأنساب","level":5,"page":10362},{"title":"[٤٦٩] الجبلاني","level":6,"page":10362},{"title":"[٤٧٠] الجدلي","level":6,"page":10363},{"title":"[٤٧١] الجذامي","level":6,"page":10364},{"title":"[٤٧٢] الجراحي","level":6,"page":10365},{"title":"[] الجرجاني","level":6,"page":10366},{"title":"[٤٧٣] الجرمي","level":6,"page":10367},{"title":"[٤٧٤] الجريري","level":6,"page":10368},{"title":"[] الجزري","level":6,"page":10369},{"title":"[٤٧٥] الجشمي","level":6,"page":10370},{"title":"[] الجعفي","level":6,"page":10371},{"title":"[٤٧٦] الجلودي","level":6,"page":10372},{"title":"[٤٧٧] الجمحي","level":6,"page":10373},{"title":"[٤٧٨] الجملي","level":6,"page":10374},{"title":"[٤٧٩] الجنبي","level":6,"page":10375},{"title":"[٤٨٠] الجوفي","level":6,"page":10376},{"title":"[٤٨١] الجوني","level":6,"page":10377},{"title":"[] الجويباري","level":6,"page":10378},{"title":"[٤٨٢] الجوهري","level":6,"page":10379},{"title":"[٤٨٣] الجويني","level":6,"page":10380},{"title":"[٤٨٤] الجهني","level":6,"page":10381},{"title":"[٤٨٥] الجهضمي","level":6,"page":10382},{"title":"[٤٨٦] الجيشاني","level":6,"page":10383},{"title":"حرف الحاء","level":4,"page":10384},{"title":"الفصل الأول: في الأسماء","level":5,"page":10384},{"title":"القسم الأول: في الرجال","level":6,"page":10384},{"title":"الفرع الأول في الصحابة","level":7,"page":10384},{"title":"[٤٨٧] حابس التميمي","level":8,"page":10384},{"title":"[٤٨٨] الحارث بن أوس","level":8,"page":10385},{"title":"[٤٨٩] الحارث بن أوس","level":8,"page":10386},{"title":"[٤٩٠] الحارث بن البرصاء","level":8,"page":10387},{"title":"[٤٩١] الحارث بن الحارث","level":8,"page":10388},{"title":"[٤٩٢] الحارث بن حاطب","level":8,"page":10389},{"title":"[٤٩٣] الحارث بن ربعي","level":8,"page":10390},{"title":"[٤٩٤] الحارث بن عبد الله","level":8,"page":10391},{"title":"[٤٩٥] الحارث بن عمرو","level":8,"page":10392},{"title":"[٤٩٦] الحارث بن عوف","level":8,"page":10393},{"title":"[٤٩٧] الحارث بن قيس","level":8,"page":10394},{"title":"[٤٩٨] الحارث بن كلده","level":8,"page":10395},{"title":"[٤٩٩] الحارث بن المعلى","level":8,"page":10396},{"title":"[٥٠٠] الحارث بن هشام","level":8,"page":10397},{"title":"[٥٠١] الحارث بن يزيد","level":8,"page":10398},{"title":"[٥٠٢] حارثة بن الربيع","level":8,"page":10399},{"title":"[] حارثة بن سراقة","level":8,"page":10400},{"title":"[٥٠٣] حارثة بن وهب","level":8,"page":10401},{"title":"[٥٠٤] حاطب بن أبي بلتعة","level":8,"page":10402},{"title":"[٥٠٥] الحباب بن عمرو","level":8,"page":10403},{"title":"[٥٠٦] الحباب الأنصاري","level":8,"page":10404},{"title":"[٥٠٧] حبشي بن جنادة","level":8,"page":10405},{"title":"[٥٠٨] حبيب بن مسلمة","level":8,"page":10406},{"title":"[٥٠٩] حبيش بن الأشعر","level":8,"page":10407},{"title":"[٥١٠] حجاج بن عمرو","level":8,"page":10408},{"title":"[٥١١] الحجاج بن مالك","level":8,"page":10409},{"title":"[٥١٢] حدرد","level":8,"page":10410},{"title":"[٥١٣] حذيفة بن أسيد","level":8,"page":10411},{"title":"[٥١٤] حذيفة بن اليمان","level":8,"page":10412},{"title":"[٥١٥] حرام بن ملحان","level":8,"page":10413},{"title":"[٥١٦] حرب","level":8,"page":10414},{"title":"[٥١٧] الحر بن قيس","level":8,"page":10415},{"title":"[] حريث بن حسان","level":8,"page":10416},{"title":"[٥١٨] حزن","level":8,"page":10417},{"title":"[٥١٩] حسان بن ثابت","level":8,"page":10418},{"title":"[٥٢١] الحسن بن علي","level":8,"page":10419},{"title":"[٥٢٢] الحسين بن علي","level":8,"page":10420},{"title":"[٥٢٠] حسيل بن جابر","level":8,"page":10421},{"title":"[٥٢٣] حصين بن أوس","level":8,"page":10422},{"title":"[٥٢٤] حصين بن ربيعة","level":8,"page":10423},{"title":"[٥٢٥] حصين بن وحوح","level":8,"page":10424},{"title":"[٥٢٦] الحكم بن حزن","level":8,"page":10425},{"title":"[٥٢٧] الحكم بن سعيد","level":8,"page":10426},{"title":"[٥٢٨] الحكم بن سفيان","level":8,"page":10427},{"title":"[٥٢٩] الحكم بن عمرو","level":8,"page":10428},{"title":"[٥٣٠] حكيم بن حزام","level":8,"page":10429},{"title":"[٥٣١] حكيم بن معاوية","level":8,"page":10430},{"title":"[٥٣٢] حمزة بن عبد المطلب","level":8,"page":10431},{"title":"[٥٣٣] حمزة بن عمرو","level":8,"page":10432},{"title":"[٥٣٤] حمل بن النابغة","level":8,"page":10433},{"title":"[٥٣٥] حميل بن بصرة","level":8,"page":10434},{"title":"[٥٣٦] حنطلة بن الربيع","level":8,"page":10435},{"title":"[٥٣٧] حويصة","level":8,"page":10436},{"title":"[٥٣٨] حويطب","level":8,"page":10437},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":7,"page":10438},{"title":"[٥٣٩] حاجب بن سليمان","level":8,"page":10438},{"title":"[٥٤٠] الحارث بن أبي ذباب","level":8,"page":10439},{"title":"[٥٤١] الحارث بن أبي ربيعة","level":8,"page":10440},{"title":"[٥٤٢] الحارث بن سويد","level":8,"page":10441},{"title":"[٥٤٣] الحارث الأعور بن عبد الله","level":8,"page":10442},{"title":"[٥٤٤] الحارث بن عمرو","level":8,"page":10443},{"title":"[٥٤٥] الحارث بن مسكين","level":8,"page":10444},{"title":"[٥٤٦] الحارث بن مسلم","level":8,"page":10445},{"title":"[٥٤٧] حارثة بن مضرب","level":8,"page":10446},{"title":"[٥٤٨] حبيب بن أبي ثابت","level":8,"page":10447},{"title":"[٥٤٩] حبيب بن الزبير","level":8,"page":10448},{"title":"[٥٥٠] حبيب بن سالم","level":8,"page":10449},{"title":"[٥٥١] حبيب بن الشهيد","level":8,"page":10450},{"title":"[٥٥٢] حبيب بن أبي فضالة","level":8,"page":10451},{"title":"[٥٥٣] الحجاج بن أيمن","level":8,"page":10452},{"title":"[٥٥٤] حجاج بن حجاج","level":8,"page":10453},{"title":"[٥٥٥] حجاج بن حسان","level":8,"page":10454},{"title":"[٥٥٦] حجاج بن أبي عثمان","level":8,"page":10455},{"title":"[٥٥٧] حجاج بن محمد","level":8,"page":10456},{"title":"[٥٥٨] الحجاج بن يوسف","level":8,"page":10457},{"title":"[٥٥٩] حجر بن حجر","level":8,"page":10458},{"title":"[٥٦٠] حجية بن عدي","level":8,"page":10459},{"title":"[٥٦١] حدير بن كريب","level":8,"page":10460},{"title":"[٥٦٢] حرام بن سعد","level":8,"page":10461},{"title":"[٥٦٣] حرب بن عبيد الله","level":8,"page":10462},{"title":"[٥٦٤] حرملة مولى أسامة","level":8,"page":10463},{"title":"[٥٦٥] حرملة بن يحيى","level":8,"page":10464},{"title":"[٥٦٦] حريث بن قبيصة","level":8,"page":10465},{"title":"[٥٦٧] حريز بن عثمان","level":8,"page":10466},{"title":"[٥٦٨] حزور","level":8,"page":10467},{"title":"[٥٦٩] حسان بن إبراهيم","level":8,"page":10468},{"title":"[٥٧٠] حسان بن بلال","level":8,"page":10469},{"title":"[٥٧١] حسان بن حريث","level":8,"page":10470},{"title":"[٥٧٢] حسان بن عطية","level":8,"page":10471},{"title":"[٥٧٣] الحسن البصري","level":8,"page":10472},{"title":"[٥٧٤] الحسن بن الحسن","level":8,"page":10473},{"title":"[٥٧٥] الحسن بن زياد","level":8,"page":10474},{"title":"[٥٧٦] الحسن بن سعد","level":8,"page":10475},{"title":"[٥٧٧] الحسن بن صالح","level":8,"page":10476},{"title":"[٥٧٨] الحسن بن عبيد الله","level":8,"page":10477},{"title":"[٥٧٩] الحسن بن عمارة","level":8,"page":10478},{"title":"[٥٨٠] الحسن بن محمد","level":8,"page":10479},{"title":"[٥٨١] الحسن بن محمد","level":8,"page":10480},{"title":"[٥٨٢] الحسن بن واقع","level":8,"page":10481},{"title":"[٥٨٣] الحسين بن الحارث","level":8,"page":10482},{"title":"[٥٨٤] الحسين بن ذكوان","level":8,"page":10483},{"title":"[٥٨٥] الحسين بن عبد الله","level":8,"page":10484},{"title":"[٥٨٦] الحسين بن عبد الرحمن","level":8,"page":10485},{"title":"[٥٨٧] الحسين بن علي","level":8,"page":10486},{"title":"[٥٨٨] الحسين بن علي","level":8,"page":10487},{"title":"[٥٨٩] الحسين بن مسعود","level":8,"page":10488},{"title":"[٥٩٠] حشرج النخعي","level":8,"page":10489},{"title":"[٥٩١] حصين بن جندب","level":8,"page":10490},{"title":"[٥٩٢] حصين بن سبرة","level":8,"page":10491},{"title":"[٥٩٣] حصين بن ولد سعد","level":8,"page":10492},{"title":"[٥٩٤] حصين بن عبد الرحمن","level":8,"page":10493},{"title":"[٥٩٥] حصين بن محمد","level":8,"page":10494},{"title":"[٥٩٦] حصين بن نمير","level":8,"page":10495},{"title":"[٥٩٧] حضين بن المنذر","level":8,"page":10496},{"title":"[٥٩٨] حطان بن خفاف","level":8,"page":10497},{"title":"[٥٩٩] حطان بن عبد الله","level":8,"page":10498},{"title":"[٦٠٠] حطيم","level":8,"page":10499},{"title":"[٦٠١] حفص بن عاصم","level":8,"page":10500},{"title":"[٦٠٢] حفص بن عبيد الله","level":8,"page":10501},{"title":"[٦٠٣] حفص بن غياث","level":8,"page":10502},{"title":"[٦٠٤] الحكم بن أيوب","level":8,"page":10503},{"title":"[٦٠٥] الحكم بن عبد الله","level":8,"page":10504},{"title":"[٦٠٦] الحكم بن فروخ","level":8,"page":10505},{"title":"[٦٠٧] الحكم بن مينا","level":8,"page":10506},{"title":"[٦٠٨] الحكم بن نافع","level":8,"page":10507},{"title":"[٦٠٩] حكيم بن أفلح","level":8,"page":10508},{"title":"[٦١٠] حكيم بن معاوية","level":8,"page":10509},{"title":"[٦١١] حماد بن أسامة","level":8,"page":10510},{"title":"[٦١٢] حماد بن زيد","level":8,"page":10511},{"title":"[٦١٣] حماد بن سلمة","level":8,"page":10512},{"title":"[٦١٤] حماد بن أبي سليمان","level":8,"page":10513},{"title":"[٦١٥] حماد بن شاكر","level":8,"page":10514},{"title":"[٦١٦] حماد عمرو","level":8,"page":10515},{"title":"[٦١٧] حمد بن محمد الخطابي","level":8,"page":10516},{"title":"[٦١٨] حمران بن أبان","level":8,"page":10517},{"title":"[٦١٩] حميد بن أبي حميد الطويل","level":8,"page":10518},{"title":"[٦٢٠] حميد بن زياد","level":8,"page":10519},{"title":"[٦٢١] حميد بن عبد الرحمن","level":8,"page":10520},{"title":"[٦٢٢] حميد بن عبد الرحمن","level":8,"page":10521},{"title":"[٦٢٣] حميد بن قيس","level":8,"page":10522},{"title":"[٦٢٤] حميد بن مالك","level":8,"page":10523},{"title":"[٦٢٥] حميد بن مسعدة","level":8,"page":10524},{"title":"[٦٢٦] حميد بن نافع","level":8,"page":10525},{"title":"[٦٢٧] حميد بن هلال","level":8,"page":10526},{"title":"[٦٢٨] حنش الصنعاني","level":8,"page":10527},{"title":"[٦٢٩] حنظلة","level":8,"page":10528},{"title":"[٦٣٠] حنظلة بن قيس","level":8,"page":10529},{"title":"[٦٣١] حنيفة","level":8,"page":10530},{"title":"[٦٣٢] حيان بن الحصين","level":8,"page":10531},{"title":"[٦٣٣] حيوة بن شريح","level":8,"page":10532},{"title":"الفرع الثالث: في أسماء متفرقة","level":7,"page":10533},{"title":"[٦٣٤] الحارث بن عامر","level":8,"page":10533},{"title":"[٦٣٥] الحارث بن عبد المطلب","level":8,"page":10534},{"title":"[٦٣٦] حبان بن العرقة","level":8,"page":10535},{"title":"[٦٣٧] الحرقة","level":8,"page":10536},{"title":"[] حنيفة","level":8,"page":10537},{"title":"[] حمير","level":8,"page":10538},{"title":"[٦٣٨] حيى بن أخطب","level":8,"page":10539},{"title":"القسم الثاني: في النساء","level":6,"page":10540},{"title":"الفرع الأول: في الصحابيات","level":7,"page":10540},{"title":"[٦٣٩] حبيبة بنت جحش","level":8,"page":10540},{"title":"[٦٤٠] حبيبة بنت خارجة","level":8,"page":10541},{"title":"[٦٤١] حبيبة بنت سهل","level":8,"page":10542},{"title":"[٦٤٢] حفصة بنت عمر","level":8,"page":10543},{"title":"[٦٤٣] حفيدة","level":8,"page":10544},{"title":"[٦٤٤] حليمة","level":8,"page":10545},{"title":"[٦٤٥] حمنة بنت جحش","level":8,"page":10546},{"title":"[٦٤٦] حمنة بنت قيس","level":8,"page":10547},{"title":"[٦٤٧] حواء بنت يزيد","level":8,"page":10548},{"title":"[٦٤٨] حولاء بنت تويت","level":8,"page":10549},{"title":"الفرع الثاني: في التابعيات وغيرهن","level":7,"page":10550},{"title":"[٦٤٩] حسناء","level":8,"page":10550},{"title":"[٦٥٠] حفصة بنت سيرين","level":8,"page":10551},{"title":"[٦٥١] حفصة بنت عبد الرحمن","level":8,"page":10552},{"title":"الفصل الثاني: في الكنى","level":5,"page":10553},{"title":"القسم الأول: في الرجال","level":6,"page":10553},{"title":"الفرع الأول: في الصحابة","level":7,"page":10553},{"title":"[٦٥٢] أبو حاتم المزني","level":8,"page":10553},{"title":"[] أبو حبة","level":8,"page":10554},{"title":"[٦٥٣] أبو حذيفة","level":8,"page":10555},{"title":"[٦٥٤] أبو حباب","level":8,"page":10556},{"title":"[٦٥٥] أبو حميد","level":8,"page":10557},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":10558},{"title":"[٦٥٦] أبو حاتم الرازي","level":8,"page":10558},{"title":"[٦٥٧] أبو حازم","level":8,"page":10559},{"title":"[٦٥٨] أبو حازم","level":8,"page":10560},{"title":"[٦٥٩] أبو حاضر","level":8,"page":10561},{"title":"[٦٦٠] أبو حبيبة","level":8,"page":10562},{"title":"[] أبو حرة","level":8,"page":10563},{"title":"[٦٦١] أبو حسان","level":8,"page":10564},{"title":"[٦٦٢] أبو الحسن","level":8,"page":10565},{"title":"[٦٦٣] أبو حفص","level":8,"page":10566},{"title":"[٦٦٤] أبو الحكم","level":8,"page":10567},{"title":"[٦٦٥] أبو الحوراء","level":8,"page":10568},{"title":"[٦٦٦] أبو حية","level":8,"page":10569},{"title":"[٦٦٧] الحاكم","level":8,"page":10570},{"title":"القسم الثاني: في النساء","level":6,"page":10571},{"title":"الفرع الأول: في الصحابيات","level":7,"page":10571},{"title":"[٦٦٨] أم حبيبة","level":8,"page":10571},{"title":"[] أم حبيبة","level":8,"page":10572},{"title":"[٦٦٩] أم حرام","level":8,"page":10573},{"title":"[٦٧٠] أم الحصين","level":8,"page":10574},{"title":"[٦٧١] أم حفيد","level":8,"page":10575},{"title":"[٦٧٢] أم حكيم","level":8,"page":10576},{"title":"الفرع الثاني: في التابعيات","level":7,"page":10577},{"title":"[٦٧٣] أم حبيب","level":8,"page":10577},{"title":"[٦٧٤] أم الحرير","level":8,"page":10578},{"title":"[٦٧٥] أم حكيم","level":8,"page":10579},{"title":"الفصل الثالث: في الأبناء","level":5,"page":10580},{"title":"الفرع الأول: في الصحابة","level":6,"page":10580},{"title":"[٦٧٦] ابن الحضرمي","level":7,"page":10580},{"title":"[٦٧٧] ابن الحنظلية","level":7,"page":10581},{"title":"[٦٧٨] ابن حوالة","level":7,"page":10582},{"title":"[٦٧٩] بنت حمزة","level":7,"page":10583},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10584},{"title":"[٦٨٠] ابن حاتم","level":7,"page":10584},{"title":"[٦٨١] بنو الحارث","level":7,"page":10585},{"title":"[٦٨٢] بني حارثة","level":7,"page":10586},{"title":"[٦٨٣] بنو الحجاج","level":7,"page":10587},{"title":"[٦٨٤] ابن حزم","level":7,"page":10588},{"title":"[٦٨٥] ابن الحصين","level":7,"page":10589},{"title":"[٦٨٦] ابن الحضرمي","level":7,"page":10590},{"title":"[٦٨٧] ابن أبي حكيم","level":7,"page":10591},{"title":"[٦٨٨] ابن أم الحكم","level":7,"page":10592},{"title":"[٦٨٩] ابن الحوتكية","level":7,"page":10593},{"title":"[] بنو حنيفة","level":7,"page":10594},{"title":"الفصل الرابع: في الأنساب","level":5,"page":10595},{"title":"[٦٩٠] الحارثي","level":6,"page":10595},{"title":"[٦٩١] الحازمي","level":6,"page":10596},{"title":"[٦٩٢] الحبراني","level":6,"page":10597},{"title":"[] الحبشي","level":6,"page":10598},{"title":"[٦٩٣] الحبطي","level":6,"page":10599},{"title":"[٦٩٤] الحبلي","level":6,"page":10600},{"title":"[] الحجبي","level":6,"page":10601},{"title":"[٦٩٥] الحجري","level":6,"page":10602},{"title":"[٦٩٦] الحرازي","level":6,"page":10603},{"title":"[٦٩٧] الحربي","level":6,"page":10604},{"title":"[٦٩٨] الحرشي","level":6,"page":10605},{"title":"[٦٩٩] الحدثي","level":6,"page":10606},{"title":"[] الحرورية","level":6,"page":10607},{"title":"[٧٠٠] الحضرمي","level":6,"page":10608},{"title":"[٧٠١] الحكمي","level":6,"page":10609},{"title":"[٧٠٢] الحمامي","level":6,"page":10610},{"title":"[٧٠٣] الحميدي","level":6,"page":10611},{"title":"[٧٠٤] الحميري","level":6,"page":10612},{"title":"[٧٠٥] الحنظلي","level":6,"page":10613},{"title":"[٧٠٦] الحنفي","level":6,"page":10614},{"title":"[٧٠٧] الحيري","level":6,"page":10615},{"title":"حرف الخاء","level":4,"page":10616},{"title":"الفصل الأول: في الأسماء","level":5,"page":10616},{"title":"القسم الأول: في الرجال","level":6,"page":10616},{"title":"الفرع الأول: في الصحابة","level":7,"page":10616},{"title":"[٧٠٨] خارجة بن حذافة","level":8,"page":10616},{"title":"[٧٠٩] خالد بن زيد","level":8,"page":10617},{"title":"[٧١٠] خالد بن سعيد","level":8,"page":10618},{"title":"[٧١١] خالد بن عرفطة","level":8,"page":10619},{"title":"[٧١٢] خالد بن عقبة","level":8,"page":10620},{"title":"[٧١٣] خالد بن الوليد","level":8,"page":10621},{"title":"[٧١٤] خباب بن الأرت","level":8,"page":10622},{"title":"[٧١٥] خبيب بن عدي","level":8,"page":10623},{"title":"[٧١٦] خريم الأسدي","level":8,"page":10624},{"title":"[٧١٧] خزيمة بن ثابت","level":8,"page":10625},{"title":"[٧١٨] خزيمة بن جزء","level":8,"page":10626},{"title":"[٧١٩] خفاف بن أيماء","level":8,"page":10627},{"title":"[٧٢٠] خلف بن عبد الملك","level":8,"page":10628},{"title":"[] خنيس بن الأشعر","level":8,"page":10629},{"title":"[٧٢١] حنيس بن حذافة","level":8,"page":10630},{"title":"[٧٢٢] خويلد بن بجير","level":8,"page":10631},{"title":"[٧٢٣] خويلد بن عمر","level":8,"page":10632},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":7,"page":10633},{"title":"[٧٢٤] خارجة بن زيد","level":8,"page":10633},{"title":"[٧٢٥] خارجة بن الصلت","level":8,"page":10634},{"title":"[٧٢٦] خالد بن الحارث","level":8,"page":10635},{"title":"[٧٢٧] خالد الحذاء","level":8,"page":10636},{"title":"[٧٢٨] خالد بن الحويرث","level":8,"page":10637},{"title":"[٧٢٩] خالد بن خالد","level":8,"page":10638},{"title":"[٧٣٠] خالد بن دهقان","level":8,"page":10639},{"title":"[٧٣١] خالد بن دينار","level":8,"page":10640},{"title":"[٧٣٢] خالد بن زيد","level":8,"page":10641},{"title":"[٧٣٣] خالد بن سعيد","level":8,"page":10642},{"title":"[٧٣٤] خالد بن عبد الله","level":8,"page":10643},{"title":"[٧٣٥] خالد بن عمير","level":8,"page":10644},{"title":"[٧٣٦] خالد بن اللجلاج","level":8,"page":10645},{"title":"[٧٣٧] خالد بن معدان","level":8,"page":10646},{"title":"[٧٣٨] خالد بن المهاجر","level":8,"page":10647},{"title":"[٧٣٩] خرشة بن الحر","level":8,"page":10648},{"title":"[٧٤٠] خلاس","level":8,"page":10649},{"title":"[٧٤١] خلف بن حوشب","level":8,"page":10650},{"title":"[٧٤٢] خلف بن هشام","level":8,"page":10651},{"title":"[٧٤٣] خلف الواسطي","level":8,"page":10652},{"title":"[٧٤٤] خليفة بن كعب","level":8,"page":10653},{"title":"[٧٤٥] خليل بن مرة","level":8,"page":10654},{"title":"[٧٤٦] خيال بن سلمة","level":8,"page":10655},{"title":"[٧٤٧] خيثمة بن عبد الرحمن","level":8,"page":10656},{"title":"الفرع الثالث: في أسماء متفرقة","level":7,"page":10657},{"title":"[٧٤٨] خارجة بن قيس عيلان","level":8,"page":10657},{"title":"[٧٤٩] خالد بن سفيان","level":8,"page":10658},{"title":"[] خثعم","level":8,"page":10659},{"title":"القسم الثاني: في النساء وكلهن صحابيات","level":6,"page":10660},{"title":"[٧٥٠] خديجة بنت خويلد","level":7,"page":10660},{"title":"[٧٥١] خنساء بنت خذام","level":7,"page":10661},{"title":"[٧٥٢] خولة بنت ثامر","level":7,"page":10662},{"title":"[٧٥٣] خولة بنت حكيم","level":7,"page":10663},{"title":"[٧٥٤] خولة بنت قيس","level":7,"page":10664},{"title":"[٧٥٥] خولة بنت مالك","level":7,"page":10665},{"title":"[٧٥٦] خيرة","level":7,"page":10666},{"title":"الفصل الثاني: في الكنى والألقاب","level":5,"page":10667},{"title":"الفرع الأول: في الصحابة","level":6,"page":10667},{"title":"[٧٥٧] أبو خراش","level":7,"page":10667},{"title":"[٧٥٨] أبو خيثمة","level":7,"page":10668},{"title":"[٧٥٩] أم خالد","level":7,"page":10669},{"title":"[٧٦٠] أم خلاد","level":7,"page":10670},{"title":"[٧٦١] الخرباق","level":7,"page":10671},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10672},{"title":"[٧٦٢] أبو خزامة","level":7,"page":10672},{"title":"[] أبو خلدة","level":7,"page":10673},{"title":"[٧٦٣] أبو خليفة","level":7,"page":10674},{"title":"الفصل الثالث: في الأبناء","level":5,"page":10675},{"title":"[٧٦٤] بنت خارجة","level":6,"page":10675},{"title":"[٧٦٥] ابن خطل","level":6,"page":10676},{"title":"[٧٦٦] بنت خفاف","level":6,"page":10677},{"title":"الفصل الرابع: في الأنساب","level":5,"page":10678},{"title":"[] الخارجي","level":6,"page":10678},{"title":"[٧٦٧] الخارفي","level":6,"page":10679},{"title":"[٧٦٨] الخبايري","level":6,"page":10680},{"title":"[٧٦٩] الخثعمي","level":6,"page":10681},{"title":"[٧٧٠] الخدري","level":6,"page":10682},{"title":"[٧٧١] الخريبي","level":6,"page":10683},{"title":"[٧٧٢] الخزاعي","level":6,"page":10684},{"title":"[٧٧٣] الخزرجي","level":6,"page":10685},{"title":"[٧٧٤] الخشني","level":6,"page":10686},{"title":"[٧٧٥] الخطابي","level":6,"page":10687},{"title":"[٧٧٦] الخطمي","level":6,"page":10688},{"title":"[] الخوارزمي","level":6,"page":10689},{"title":"[٧٧٧] الخولاني","level":6,"page":10690},{"title":"حرف الدال","level":4,"page":10691},{"title":"الفصل الأول: في الأسماء","level":5,"page":10691},{"title":"الفرع الأول: في الصحابة","level":6,"page":10691},{"title":"[٧٧٨] دحية الكلبي","level":7,"page":10691},{"title":"[٧٧٩] دكين بن سعيد","level":7,"page":10692},{"title":"[٧٨٠] ديلم الحميري","level":7,"page":10693},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10694},{"title":"[٧٨١] داود بن الحصين","level":7,"page":10694},{"title":"[٧٨٢] داود بن صالح","level":7,"page":10695},{"title":"[٧٨٣] داود بن عمرو","level":7,"page":10696},{"title":"[٧٨٤] داود بن أبي هند","level":7,"page":10697},{"title":"[٧٨٥] دخين","level":7,"page":10698},{"title":"[٧٨٦] دريد بن الصمة","level":7,"page":10699},{"title":"[] دوس","level":7,"page":10700},{"title":"[٧٨٧] ديلم الجيشاني","level":7,"page":10701},{"title":"[٧٨٨] دحيبة","level":7,"page":10702},{"title":"الفصل الثاني: في الكنى والأبناء","level":5,"page":10703},{"title":"[٧٨٩] أبو داود","level":6,"page":10703},{"title":"[٧٩٠] أبو دجانة","level":6,"page":10704},{"title":"[] أبو الدحداح","level":6,"page":10705},{"title":"[٧٩١] أبو الدرداء","level":6,"page":10706},{"title":"[٧٩٢] أبو الدهماء","level":6,"page":10707},{"title":"[٧٩٣] أم الدرداء","level":6,"page":10708},{"title":"[٧٩٤] ابن الدغنة","level":6,"page":10709},{"title":"[٧٩٥] ابن الديلمي","level":6,"page":10710},{"title":"الفصل الثالث: في الأنساب","level":5,"page":10711},{"title":"[٧٩٦] الداري","level":6,"page":10711},{"title":"[٧٩٧] الدارقطني","level":6,"page":10712},{"title":"[٧٩٨] الدارمي","level":6,"page":10713},{"title":"[٧٩٩] الدالاني","level":6,"page":10714},{"title":"[٨٠٠] الداوودي","level":6,"page":10715},{"title":"[] الدبوسي","level":6,"page":10716},{"title":"[] الداروردي","level":6,"page":10717},{"title":"[] الدرمكي","level":6,"page":10718},{"title":"[] الدستوائي","level":6,"page":10719},{"title":"[٨٠١] الدوسي","level":6,"page":10720},{"title":"[٨٠٢] الدولي والديلي","level":6,"page":10721},{"title":"[] الدوري","level":6,"page":10722},{"title":"[٨٠٣] الدوني","level":6,"page":10723},{"title":"[] الديلمي","level":6,"page":10724},{"title":"[] الدينوري","level":6,"page":10725},{"title":"حرف الذال","level":4,"page":10726},{"title":"الفصل الأول: في الأسماء","level":5,"page":10726},{"title":"[٨٠٤] ذؤيب بن حلحلة","level":6,"page":10726},{"title":"[٨٠٥] ذفيف","level":6,"page":10727},{"title":"[٨٠٦] ذكوان السمان","level":6,"page":10728},{"title":"[٨٠٧] ذكوان","level":6,"page":10729},{"title":"الفصل الثاني: في الألقاب","level":5,"page":10730},{"title":"[٨٠٨] ذو الثدية","level":6,"page":10730},{"title":"[٨٠٩] ذو الجوشن","level":6,"page":10731},{"title":"[٨١٠] ذو الخويصرة","level":6,"page":10732},{"title":"[٨١١] ذو السويقتين","level":6,"page":10733},{"title":"[٨١٢] ذو الشمالين","level":6,"page":10734},{"title":"[٨١٣] ذو عمرو","level":6,"page":10735},{"title":"[٨١٤] ذو الكلاع","level":6,"page":10736},{"title":"[٨١٥] ذو مخبر","level":6,"page":10737},{"title":"[٨١٦] ذو مصر","level":6,"page":10738},{"title":"[٨١٧] ذو اليدين","level":6,"page":10739},{"title":"[٨١٨] ذو يزن","level":6,"page":10740},{"title":"[٨١٩] ذات النطاقين","level":6,"page":10741},{"title":"الفصل الثالث: في الكنى والأبناء","level":5,"page":10742},{"title":"[٨٢٠] أبو ذباب","level":6,"page":10742},{"title":"[] أبو ذر","level":6,"page":10743},{"title":"[٨٢١] ابن أبي ذئب","level":6,"page":10744},{"title":"الفصل الرابع: في الأنساب","level":5,"page":10745},{"title":"[٨٢٢] الذبياني","level":6,"page":10745},{"title":"[٨٢٣] الذكواني","level":6,"page":10746},{"title":"[] الذماري","level":6,"page":10747},{"title":"[٨٢٤] الذهلي","level":6,"page":10748},{"title":"حرف الراء","level":4,"page":10749},{"title":"الفصل الأول: في الأسماء","level":5,"page":10749},{"title":"القسم الأول: في الرجال","level":6,"page":10749},{"title":"الفرع الأول: في الصحابة","level":7,"page":10749},{"title":"[٨٢٥] رافع بن خديج","level":8,"page":10749},{"title":"[٨٢٦] رافع بن عمرو","level":8,"page":10750},{"title":"[٨٢٧] رافع بن عمرو","level":8,"page":10751},{"title":"[٨٢٨] رافع بن مكيث","level":8,"page":10752},{"title":"[٨٢٩] رباح بن الربيع","level":8,"page":10753},{"title":"[٨٣٠] رباح مولى النبي - ﷺ -","level":8,"page":10754},{"title":"[٨٣١] ربيعة بن الحارث","level":8,"page":10755},{"title":"[٨٣٢] ربيعة بن شرحبيل","level":8,"page":10756},{"title":"[٨٣٣] ربيعة بن عيدان","level":8,"page":10757},{"title":"[٨٣٤] ربيعة بن كعب","level":8,"page":10758},{"title":"[٨٣٥] رفاعة بن رافع","level":8,"page":10759},{"title":"[٨٣٦] رفاعة بن زيد","level":8,"page":10760},{"title":"[٨٣٧] رفاعة بن زيد","level":8,"page":10761},{"title":"[٨٣٨] رفاعة بن سموال","level":8,"page":10762},{"title":"[٨٣٩] رفاعة بن عبد المنذر","level":8,"page":10763},{"title":"[٨٤٠] رفاعة بن يثربي","level":8,"page":10764},{"title":"[٨٤١] ركانة","level":8,"page":10765},{"title":"[٨٤٢] رويفع","level":8,"page":10766},{"title":"الفرع الثاني: في التابعين وغيرهم ومن بعدهم","level":7,"page":10767},{"title":"[٨٤٣] راشد بن سعد","level":8,"page":10767},{"title":"[٨٤٤] رافع بن إسحاق","level":8,"page":10768},{"title":"[٨٤٥] رافع بن علي","level":8,"page":10769},{"title":"[٨٤٦] رباح بن عبد الرحمن","level":8,"page":10770},{"title":"[٨٤٧] رباح مولى أم سلمة","level":8,"page":10771},{"title":"[٨٤٨] رباح","level":8,"page":10772},{"title":"[٨٤٩] ربعي بن حراش","level":8,"page":10773},{"title":"[٨٥٠] الربيع بن زياد","level":8,"page":10774},{"title":"[٨٥١] الربيع بن سبرة","level":8,"page":10775},{"title":"[٨٥٢] الربيع بن سليمان","level":8,"page":10776},{"title":"[٨٥٣] الربيع بن صبيح","level":8,"page":10777},{"title":"[٨٥٤] الربيع بن محمد","level":8,"page":10778},{"title":"[٨٥٥] ربيعة بن سيف","level":8,"page":10779},{"title":"[٨٥٦] ربيعة بن شيبان","level":8,"page":10780},{"title":"[٨٥٧] ربيعة بن عبد الله","level":8,"page":10781},{"title":"[٨٥٨] ربيعة بن عبد الرحمن","level":8,"page":10782},{"title":"[٨٥٩] ربيعة بن أبي عبد الرحمن","level":8,"page":10783},{"title":"[٨٦٠] ربيعة بن عطاء","level":8,"page":10784},{"title":"[٨٦١] رزيق بن حكيم","level":8,"page":10785},{"title":"[٨٦٢] رزين بن معاوية","level":8,"page":10786},{"title":"[٨٦٣] رشيد","level":8,"page":10787},{"title":"[٨٦٤] رفيع","level":8,"page":10788},{"title":"[٨٦٥] رئاب بن حذيفة","level":8,"page":10789},{"title":"[٨٦٦] رياح","level":8,"page":10790},{"title":"الفرع الثالث: في أسماء متفرقة","level":7,"page":10791},{"title":"[٨٦٧] ربيعة بن أمية","level":8,"page":10791},{"title":"[] ربيعة بن الحارث","level":8,"page":10792},{"title":"[٨٦٨] رعل","level":8,"page":10793},{"title":"القسم الثاني: في النساء","level":6,"page":10794},{"title":"[٨٦٩] الربيع بنت معوذ","level":7,"page":10794},{"title":"[٨٧٠] الربيع بنت النضر","level":7,"page":10795},{"title":"[٨٧١] رملة","level":7,"page":10796},{"title":"[٨٧٢] الرباب","level":7,"page":10797},{"title":"الفصل الثاني: في الكنى والألقاب","level":5,"page":10798},{"title":"الفرع الأول: في الصحابة","level":6,"page":10798},{"title":"[] أبو رافع","level":7,"page":10798},{"title":"[٨٧٣] أبو الرداد","level":7,"page":10799},{"title":"[٨٧٤] أبو رزين","level":7,"page":10800},{"title":"[] أبو رفاعة","level":7,"page":10801},{"title":"[] أبو رمثة","level":7,"page":10802},{"title":"[٨٧٥] أبو رهم","level":7,"page":10803},{"title":"[٨٧٦] أبو ريحانة","level":7,"page":10804},{"title":"[٨٧٧] أم الربيع","level":7,"page":10805},{"title":"[٨٧٨] أم رومان","level":7,"page":10806},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":6,"page":10807},{"title":"[٨٧٩] أبو راشد","level":7,"page":10807},{"title":"[٨٨٠] أبو رافع","level":7,"page":10808},{"title":"[٨٨١] أبو رجاء","level":7,"page":10809},{"title":"[٨٨٢] أبو روح","level":7,"page":10810},{"title":"[٨٨٣] الرشيد","level":7,"page":10811},{"title":"الفرع الثالث: في أسماء متفرقة","level":6,"page":10812},{"title":"[٨٨٤] أبو رافع بن أبي الحقيق","level":7,"page":10812},{"title":"[٨٨٥] أبو رغال","level":7,"page":10813},{"title":"الفصل الثالث: في الأبناء","level":5,"page":10814},{"title":"[٨٨٦] ابن رافع بن خديج","level":6,"page":10814},{"title":"[٨٨٧] ابن أبي رافع","level":6,"page":10815},{"title":"[٨٨٨] ابن ربيعة بن الحارث","level":6,"page":10816},{"title":"[٨٨٩] ابن رميح","level":6,"page":10817},{"title":"[٨٩٠] ابن رواحة","level":6,"page":10818},{"title":"الفصل الرابع: في الأنساب","level":5,"page":10819},{"title":"[] الرازي","level":6,"page":10819},{"title":"[٨٩١] الراسبي","level":6,"page":10820},{"title":"[٨٩٢] الربعي","level":6,"page":10821},{"title":"[٨٩٣] الرحبي","level":6,"page":10822},{"title":"[٨٩٤] الرقاشي","level":6,"page":10823},{"title":"[] الرملي","level":6,"page":10824},{"title":"[٨٩٥] الرؤاسي","level":6,"page":10825},{"title":"[٨٩٦] الرواجني","level":6,"page":10826},{"title":"[٨٩٧] الرهاوي","level":6,"page":10827},{"title":"[٨٩٨] الرياحي","level":6,"page":10828},{"title":"حرف الزاي","level":4,"page":10829},{"title":"الفصل الأول: في الأسماء","level":5,"page":10829},{"title":"القسم الأول: في الرجال","level":6,"page":10829},{"title":"الفرع الأول: في الصحابة","level":7,"page":10829},{"title":"[٨٩٩] زارع بن عامر","level":8,"page":10829},{"title":"[٩٠٠] زاهر بن الأسود","level":8,"page":10830},{"title":"[٩٠١] الزبيب","level":8,"page":10831},{"title":"[٩٠٢] الزبير بن العوام","level":8,"page":10832},{"title":"[٩٠٣] زهير بن عثمان","level":8,"page":10833},{"title":"[٩٠٤] زهير بن عمرو","level":8,"page":10834},{"title":"[٩٠٥] زياد بن الحارث","level":8,"page":10835},{"title":"[٩٠٦] زياد بن لبيد","level":8,"page":10836},{"title":"[٩٠٧] زيد بن أرقم","level":8,"page":10837},{"title":"[٩٠٨] زيد بن ثابت","level":8,"page":10838},{"title":"[٩٠٩] زيد بن حارثة","level":8,"page":10839},{"title":"[٩١٠] زيد بن خارجة","level":8,"page":10840},{"title":"[٩١١] زيد بن خالد","level":8,"page":10841},{"title":"[٩١٢] زيد بن الخطاب","level":8,"page":10842},{"title":"[٩١٣] زيد الخيل","level":8,"page":10843},{"title":"[٩١٤] زيد بن الدثنة","level":8,"page":10844},{"title":"[٩١٥] زيد مولى رسول الله","level":8,"page":10845},{"title":"[٩١٦] زيد بن سهل","level":8,"page":10846},{"title":"[٩١٧] زيد بن أبي شيبة","level":8,"page":10847},{"title":"[٩١٨] زيد بن الصامت","level":8,"page":10848},{"title":"[٩١٩] زيد بن صوحان","level":8,"page":10849},{"title":"[٩٢٠] زيد بن مربع","level":8,"page":10850},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":10851},{"title":"[٩٢١] زاذان","level":8,"page":10851},{"title":"[٩٢٢] زائدة بن قدامة","level":8,"page":10852},{"title":"[٩٢٣] الزبير بن عبد الرحمن","level":8,"page":10853},{"title":"[٩٢٤] الزبير بن عدي","level":8,"page":10854},{"title":"[٩٢٥] زر بن حبيش","level":8,"page":10855},{"title":"[٩٢٦] زرعة بن مسلم","level":8,"page":10856},{"title":"[٩٢٧] زفر بن أوس","level":8,"page":10857},{"title":"[٩٢٨] زهدم","level":8,"page":10858},{"title":"[٩٢٩] زهرة بن معبد","level":8,"page":10859},{"title":"[٩٣٠] زهير بن حرب","level":8,"page":10860},{"title":"[٩٣١] زهير بن عبد العزيز","level":8,"page":10861},{"title":"[٩٣٢] زهير بن معاوية","level":8,"page":10862},{"title":"[٩٣٣] زيد بن جارية","level":8,"page":10863},{"title":"[٩٣٤] زياد بن جبير","level":8,"page":10864},{"title":"[٩٣٥] زياد بن أبي الجعد","level":8,"page":10865},{"title":"[٩٣٦] زياد بن حدير","level":8,"page":10866},{"title":"[٩٣٧] زياد بن حصين","level":8,"page":10867},{"title":"[٩٣٨] زياد بن سعد","level":8,"page":10868},{"title":"[٩٣٩] زياد بن أبي سفيان","level":8,"page":10869},{"title":"[٩٤٠] زياد بن صبيح","level":8,"page":10870},{"title":"[٩٤١] زياد بن علاقة","level":8,"page":10871},{"title":"[٩٤٢] زياد بن فيروز","level":8,"page":10872},{"title":"[٩٤٣] زياد بن كسيب","level":8,"page":10873},{"title":"[٩٤٤] زياد بن نافع","level":8,"page":10874},{"title":"[٩٤٥] زيد بن أسلم","level":8,"page":10875},{"title":"[٩٤٦] زيد بن أبي أنيسة","level":8,"page":10876},{"title":"[٩٤٧] زيد بن جبير","level":8,"page":10877},{"title":"[٩٤٨] زيد بن الحباب","level":8,"page":10878},{"title":"[٩٤٩] زيد بن حدير","level":8,"page":10879},{"title":"[٩٥٠] زيد بن الحسن","level":8,"page":10880},{"title":"[٩٥١] زيد بن طلحة","level":8,"page":10881},{"title":"[٩٥٢] زيد بن علي","level":8,"page":10882},{"title":"[٩٥٣] زيد العمي","level":8,"page":10883},{"title":"[٩٥٤] زيد بن عياش","level":8,"page":10884},{"title":"[٩٥٥] زيد بن وهب","level":8,"page":10885},{"title":"[٩٥٦] زيد بن عمرو بن نفيل","level":8,"page":10886},{"title":"القسم الثاني: في النساء","level":6,"page":10887},{"title":"[٩٥٧] زبراء","level":7,"page":10887},{"title":"[٩٥٨] زينب بنت جحش","level":7,"page":10888},{"title":"[٩٥٩] زينب بنت حميد","level":7,"page":10889},{"title":"[٩٦٠] زينب بنت أبي سلمة","level":7,"page":10890},{"title":"[] زينب بنت عامر","level":7,"page":10891},{"title":"[٩٦١] زينب بنت عبد الله","level":7,"page":10892},{"title":"[٩٦٢] زينب بنت كعب","level":7,"page":10893},{"title":"الفصل الثاني: في الكنى","level":5,"page":10894},{"title":"الفرع الأول: في الصحابة","level":6,"page":10894},{"title":"[٩٦٣] أبو زهير بن أسيد","level":7,"page":10894},{"title":"[٩٦٤] أبو زهير النميري","level":7,"page":10895},{"title":"[٩٦٥] أبو زيد بن أخطب","level":7,"page":10896},{"title":"[٩٦٦] أبو زيد الأنصاري","level":7,"page":10897},{"title":"[٩٦٧] أم زفر","level":7,"page":10898},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10899},{"title":"[٩٦٨] أبو الزاهرية","level":7,"page":10899},{"title":"[٩٦٩] أبو الزبير","level":7,"page":10900},{"title":"[٩٧٠] أبو زرعة","level":7,"page":10901},{"title":"[٩٧١] أبو زميل","level":7,"page":10902},{"title":"[٩٧٢] أبو زياد","level":7,"page":10903},{"title":"[٩٧٣] أبو زيد","level":7,"page":10904},{"title":"الفصل الثالث: في الأبناء","level":5,"page":10905},{"title":"الفرع الأول: في الصحابة","level":6,"page":10905},{"title":"[٩٧٤] ابن الزبير","level":7,"page":10905},{"title":"[٩٧٥] بنو الزرقاء","level":7,"page":10906},{"title":"[٩٧٦] بنو زريق","level":7,"page":10907},{"title":"[٩٧٧] ابن زغب","level":7,"page":10908},{"title":"[٩٧٨] ابن وليدة زمعة","level":7,"page":10909},{"title":"[٩٧٩] ابن زنيم","level":7,"page":10910},{"title":"[٩٨٠] بنو زنية","level":7,"page":10911},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":10912},{"title":"[٩٨١] ابن أبي زكريا","level":7,"page":10912},{"title":"[٩٨٢] ابن أبي الزناد","level":7,"page":10913},{"title":"[٩٨٣] بنت زيد بن ثابت","level":7,"page":10914},{"title":"الفرع الثالث: في النسب","level":6,"page":10915},{"title":"[] الزاغوني","level":7,"page":10915},{"title":"[٩٨٤] الزبيدي","level":7,"page":10916},{"title":"[٩٨٥] الزرقي","level":7,"page":10917},{"title":"[] الزعفراني","level":7,"page":10918},{"title":"[٩٨٦] الزنجي","level":7,"page":10919},{"title":"[٩٨٧] الزهراني","level":7,"page":10920},{"title":"[٩٨٨] الزهري","level":7,"page":10921},{"title":"[٩٨٩] الزهيري","level":7,"page":10922},{"title":"حرف السين","level":4,"page":10923},{"title":"الفصل الأول: في الأسماء","level":5,"page":10923},{"title":"القسم الأول: في الرجال","level":6,"page":10923},{"title":"الفرع الأول: في الصحابة","level":7,"page":10923},{"title":"[٩٩٠] سالم مولى أبي حذيفة","level":8,"page":10923},{"title":"[٩٩١] سالم بن عبيد","level":8,"page":10924},{"title":"[٩٩٢] السائب بن خباب","level":8,"page":10925},{"title":"[٩٩٣] السائب بن خلاد","level":8,"page":10926},{"title":"[٩٩٤] السائب بن أبي السائب","level":8,"page":10927},{"title":"[٩٩٥] السائب بن يزيد","level":8,"page":10928},{"title":"[٩٩٦] سبرة بن أبي فاكه","level":8,"page":10929},{"title":"[٩٩٧] سبرة بن معبد","level":8,"page":10930},{"title":"[٩٩٨] سخبرة","level":8,"page":10931},{"title":"[٩٩٩] سراقة بن مالك","level":8,"page":10932},{"title":"[١٠٠٠] سعد بن خولة","level":8,"page":10933},{"title":"[١٠٠١] سعد بن خيثمة","level":8,"page":10934},{"title":"[١٠٠٢] سعد بن الربيع","level":8,"page":10935},{"title":"[١٠٠٣] سعد بن عبادة","level":8,"page":10936},{"title":"[١٠٠٤] سعد بن عبيد","level":8,"page":10937},{"title":"[] سعد بن عمير","level":8,"page":10938},{"title":"[١٠٠٥] سعد بن مالك","level":8,"page":10939},{"title":"[١٠٠٦] سعد بن محيصة","level":8,"page":10940},{"title":"[١٠٠٧] سعد بن معاذ","level":8,"page":10941},{"title":"[١٠٠٨] سعد بن أبي وقاص","level":8,"page":10942},{"title":"[١٠٠٩] سعر بن ديسم","level":8,"page":10943},{"title":"[١٠١٠] سعيد بن حريث","level":8,"page":10944},{"title":"[١٠١١] سعيد بن زيد","level":8,"page":10945},{"title":"[١٠١٢] سعيد بن العاص","level":8,"page":10946},{"title":"[١٠١٣] سعيد بن يربوع","level":8,"page":10947},{"title":"[١٠١٤] سفيان بن أسيد","level":8,"page":10948},{"title":"[١٠١٥] سفيان بن الحكم","level":8,"page":10949},{"title":"[١٠١٦] سفيان بن أبي زهير","level":8,"page":10950},{"title":"[١٠١٧] سفيان بن عبد الله","level":8,"page":10951},{"title":"[١٠١٨] سفيان بن وهب","level":8,"page":10952},{"title":"[١٠١٩] سفينة","level":8,"page":10953},{"title":"[١٠٢٠] سلكان","level":8,"page":10954},{"title":"[١٠٢١] سلمان بن عامر","level":8,"page":10955},{"title":"[١٠٢٢] سلمان الفارسي","level":8,"page":10956},{"title":"[١٠٢٣] سلمة بن الأكوع","level":8,"page":10957},{"title":"[١٠٢٤] سلمة بن أمية","level":8,"page":10958},{"title":"[١٠٢٥] سلمة بن صخر","level":8,"page":10959},{"title":"[١٠٢٦] سلمة بن قيس","level":8,"page":10960},{"title":"[١٠٢٧] سلم بن المحبق","level":8,"page":10961},{"title":"[١٠٢٨] سلمة بن نفيل","level":8,"page":10962},{"title":"[١٠٢٩] سلمة بن نعيم","level":8,"page":10963},{"title":"[١٠٣٠] سلمة بن هشام","level":8,"page":10964},{"title":"[١٠٣١] سلمة بن يزيد","level":8,"page":10965},{"title":"[١٠٣٢] سلمة بن لأي","level":8,"page":10966},{"title":"[١٠٣٣] سليك","level":8,"page":10967},{"title":"[١٠٣٤] سليمان بن صرد","level":8,"page":10968},{"title":"[١٠٣٥] سماك بن خرشة","level":8,"page":10969},{"title":"[١٠٣٦] سمرة بن جنادة","level":8,"page":10970},{"title":"[١٠٣٧] سمرة بن جندب","level":8,"page":10971},{"title":"[١٠٣٨] سمرة بن عمرو","level":8,"page":10972},{"title":"[١٠٣٩] سمرة بن معير","level":8,"page":10973},{"title":"[١٠٤٠] سنان بن سلمة","level":8,"page":10974},{"title":"[١٠٤١] سنان بن سلمة الجهني","level":8,"page":10975},{"title":"[١٠٤٢] سنين","level":8,"page":10976},{"title":"[١٠٤٣] سهل بن بيضاء","level":8,"page":10977},{"title":"[١٠٤٤] سهل بن أبي حثمة","level":8,"page":10978},{"title":"[١٠٤٥] سهل بن الحنظلية","level":8,"page":10979},{"title":"[١٠٤٦] سهل بن حنيف","level":8,"page":10980},{"title":"[١٠٤٧] سهل بن رافع","level":8,"page":10981},{"title":"[١٠٤٨] سهل بن سعد","level":8,"page":10982},{"title":"[١٠٤٩] سهيل بن بيضاء","level":8,"page":10983},{"title":"[١٠٥٠] سهيل بن رافع","level":8,"page":10984},{"title":"[١٠٥١] سهيل بن عمرو","level":8,"page":10985},{"title":"[١٠٥٢] سويد بن حنظلة","level":8,"page":10986},{"title":"[١٠٥٣] سويد بن قيس","level":8,"page":10987},{"title":"[١٠٥٤] سويد بن مقرن","level":8,"page":10988},{"title":"[١٠٥٥] سويد بن النعمان","level":8,"page":10989},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":7,"page":10990},{"title":"[١٠٥٦] سالم البراد","level":8,"page":10990},{"title":"[١٠٥٧] سالم بن أبي الجعد","level":8,"page":10991},{"title":"[١٠٥٨] سالم بن عبد الله","level":8,"page":10992},{"title":"[١٠٥٩] سالم بن عبد الله","level":8,"page":10993},{"title":"[١٠٦٠] سالم المكي","level":8,"page":10994},{"title":"[١٠٦١] سالم أبو النضر","level":8,"page":10995},{"title":"[١٠٦٢] السائب بن فروخ","level":8,"page":10996},{"title":"[١٠٦٣] السائب القاري","level":8,"page":10997},{"title":"[١٠٦٤] سبرة بن عبد العزيز","level":8,"page":10998},{"title":"[١٠٦٥] سبيع بن خالد","level":8,"page":10999},{"title":"[١٠٦٦] سريج بن يونس","level":8,"page":11000},{"title":"[١٠٦٧] سعد بن إبراهيم","level":8,"page":11001},{"title":"[١٠٦٨] سعد بن إياس","level":8,"page":11002},{"title":"[١٠٦٩] سعد الجاري","level":8,"page":11003},{"title":"[١٠٧٠] سعد بن طارق","level":8,"page":11004},{"title":"[١٠٧١] سعد بن طريف","level":8,"page":11005},{"title":"[١٠٧٢] سعد بن عبيد","level":8,"page":11006},{"title":"[١٠٧٣] سعد بن هشام","level":8,"page":11007},{"title":"[١٠٧٤] سعيد بن أبيض","level":8,"page":11008},{"title":"[١٠٧٥] سعيد بن أبي بردة","level":8,"page":11009},{"title":"[١٠٧٦] سعيد بن جبير","level":8,"page":11010},{"title":"[١٠٧٧] سعيد بن الجريري","level":8,"page":11011},{"title":"[١٠٧٨] سعيد بن جمهان","level":8,"page":11012},{"title":"[١٠٧٩] سعيد بن الحارث","level":8,"page":11013},{"title":"[١٠٨٠] سعيد بن أبي الحسن","level":8,"page":11014},{"title":"[١٠٨١] سعيد بن أبي سعيد","level":8,"page":11015},{"title":"[١٠٨٢] سعيد بن عبد الرحمن","level":8,"page":11016},{"title":"[١٠٨٣] سعيد بن عبد الرحمن","level":8,"page":11017},{"title":"[١٠٨٤] سعيد بن عبد العزيز","level":8,"page":11018},{"title":"[١٠٨٥] سعيد بن عمرو","level":8,"page":11019},{"title":"[١٠٨٦] سعيد بن عمرو","level":8,"page":11020},{"title":"[١٠٨٧] سعيد بن عمرو","level":8,"page":11021},{"title":"[١٠٨٨] سعيد بن أبي عروبة","level":8,"page":11022},{"title":"[١٠٨٩] سعيد بن غزوان","level":8,"page":11023},{"title":"[١٠٩٠] سعيد بن فيروز","level":8,"page":11024},{"title":"[١٠٩١] سعيد بن مرجانة","level":8,"page":11025},{"title":"[١٠٩٢] سعيد بن المسيب","level":8,"page":11026},{"title":"[١٠٩٣] سعيد بن مينا","level":8,"page":11027},{"title":"[١٠٩٤] سعيد بن أبي هلال","level":8,"page":11028},{"title":"[١٠٩٥] سعيد بن يحمد","level":8,"page":11029},{"title":"[١٠٩٦] سعيد بن يحيى","level":8,"page":11030},{"title":"[] سعيد بن يسار","level":8,"page":11031},{"title":"[١٠٩٧] سعيد بن يزيد","level":8,"page":11032},{"title":"[١٠٩٨] سفيان الثوري","level":8,"page":11033},{"title":"[١٠٩٩] سفيان بن حسين","level":8,"page":11034},{"title":"[١١٠٠] سفيان بن عيينة","level":8,"page":11035},{"title":"[١١٠١] سفيان بن هانئ","level":8,"page":11036},{"title":"[١١٠٢] سفيان بن وكيع","level":8,"page":11037},{"title":"[١١٠٣] سلام بن مسكين","level":8,"page":11038},{"title":"[١١٠٤] سلام بن أبي مطيع","level":8,"page":11039},{"title":"[١١٠٥] سلم بن جنادة","level":8,"page":11040},{"title":"[١١٠٦] سلم بن قتيبة","level":8,"page":11041},{"title":"[١١٠٧] سلمان الأشجعي","level":8,"page":11042},{"title":"[١١٠٨] سلمان الأغر","level":8,"page":11043},{"title":"[١١٠٩] سلمان بن ربيعة","level":8,"page":11044},{"title":"[١١١٠] سلمة بن دينار","level":8,"page":11045},{"title":"[١١١١] سلمة بن علقمة","level":8,"page":11046},{"title":"[١١١٢] سلمة بن كهيل","level":8,"page":11047},{"title":"[١١١٣] سليم بن الأسود","level":8,"page":11048},{"title":"[١١١٤] سليم بن عامر","level":8,"page":11049},{"title":"[١١١٥] سليم بن مطير","level":8,"page":11050},{"title":"[١١١٦] سليمان بن الأشعث","level":8,"page":11051},{"title":"[١١١٧] سليمان التيمي","level":8,"page":11052},{"title":"[١١١٨] سليمان بن حبيب","level":8,"page":11053},{"title":"[١١١٩] سليمان بن أبي حثمة","level":8,"page":11054},{"title":"[١١٢٠] سليمان بن حرب","level":8,"page":11055},{"title":"[١١٢١] سليمان بن داود","level":8,"page":11056},{"title":"[١١٢٢] سليمان بن أبي سليمان","level":8,"page":11057},{"title":"[١١٢٣] سليمان بن أبي عبد الله","level":8,"page":11058},{"title":"[١١٢٤] سليمان بن عمرو","level":8,"page":11059},{"title":"[١١٢٥] سليمان بن أبي مسلم","level":8,"page":11060},{"title":"[١١٢٦] سليمان بن المغيرة","level":8,"page":11061},{"title":"[١١٢٧] سليمان بن مهران الأعمش","level":8,"page":11062},{"title":"[١١٢٨] سليمان بن موسى","level":8,"page":11063},{"title":"[١١٢٩] سليمان مولى ميمونة","level":8,"page":11064},{"title":"[١١٣٠] سليمان بن هشام","level":8,"page":11065},{"title":"[١١٣١] سليمان بن يسار","level":8,"page":11066},{"title":"[١١٣٢] سماك بن حرب","level":8,"page":11067},{"title":"[١١٣٣] سماك بن الوليد","level":8,"page":11068},{"title":"[١١٣٤] سمي مولى أبي بكر","level":8,"page":11069},{"title":"[١١٣٥] سنان بن أبي سنان","level":8,"page":11070},{"title":"[١١٣٦] سنان بن قيس","level":8,"page":11071},{"title":"[١١٣٧] سويد بن حجير","level":8,"page":11072},{"title":"[١١٣٨] سويد بن سعيد","level":8,"page":11073},{"title":"[١١٣٩] سويد بن غفلة","level":8,"page":11074},{"title":"[١١٤٠] سهل بن أبي أمامة","level":8,"page":11075},{"title":"[١١٤١] سهل بن معاذ","level":8,"page":11076},{"title":"[١١٤٢] سهيل بن أبي صالح","level":8,"page":11077},{"title":"[١١٤٣] سيار بن سلامة","level":8,"page":11078},{"title":"سيار بن [. . . . . .]","level":8,"page":11079},{"title":"[١١٤٤] سيرين","level":8,"page":11080},{"title":"الفرع الثالث: في جماعة متفرقة","level":7,"page":11081},{"title":"[١١٤٥] سباع","level":8,"page":11081},{"title":"[١١٤٦] سعد هذيم","level":8,"page":11082},{"title":"[١١٤٧] سعية","level":8,"page":11083},{"title":"[١١٤٨] السيد","level":8,"page":11084},{"title":"القسم الثاني: في النساء","level":6,"page":11085},{"title":"الفرع الأول: في الصحابيات","level":7,"page":11085},{"title":"[١١٤٩] سبيعة","level":8,"page":11085},{"title":"[١١٥٠] سراء بنت نبهان","level":8,"page":11086},{"title":"[١١٥١] سلامة بنت الحر","level":8,"page":11087},{"title":"[١١٥٢] سلامة بنت معقل","level":8,"page":11088},{"title":"[١١٥٣] سلمى بنت قيس","level":8,"page":11089},{"title":"[١١٥٤] سلمى","level":8,"page":11090},{"title":"[١١٥٥] سودة بنت زمعة","level":8,"page":11091},{"title":"[١١٥٦] سهلة بنت سهيل","level":8,"page":11092},{"title":"[١١٥٧] سهيمة","level":8,"page":11093},{"title":"الفرع الثاني: في غير الصحابيات","level":7,"page":11094},{"title":"[١١٥٨] سجاح","level":8,"page":11094},{"title":"[١١٥٩] سلافة","level":8,"page":11095},{"title":"[١١٦٠] سلمى","level":8,"page":11096},{"title":"الفصل الثاني: في الكنى","level":5,"page":11097},{"title":"القسم الأول: في الرجال","level":6,"page":11097},{"title":"الفرع الأول: في الصحابة","level":7,"page":11097},{"title":"[١١٦١] أبو سروعة","level":8,"page":11097},{"title":"[١١٦٢] أبو سريحة","level":8,"page":11098},{"title":"[١١٦٣] أبو سعيد بن أبي فضالة","level":8,"page":11099},{"title":"[١١٦٤] أبو سعيد الزرقي","level":8,"page":11100},{"title":"[١١٦٥] أبو سعيد الخدري","level":8,"page":11101},{"title":"[] أبو سعيد بن المعلى","level":8,"page":11102},{"title":"[١١٦٦] أبو سفيان بن الحارث","level":8,"page":11103},{"title":"[١١٦٧] أبو سفيان بن حرب","level":8,"page":11104},{"title":"[١١٦٨] أبو سلمة","level":8,"page":11105},{"title":"[] أبو السمح","level":8,"page":11106},{"title":"[١١٦٩] أبو السنابل","level":8,"page":11107},{"title":"[١١٧٠] أبو سهلة","level":8,"page":11108},{"title":"[١١٧١] أبو سيف","level":8,"page":11109},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":11110},{"title":"[] أبو سالم","level":8,"page":11110},{"title":"[] أبو السائب","level":8,"page":11111},{"title":"[١١٧٢] أبو السائب","level":8,"page":11112},{"title":"[١١٧٣] أبو سعيد","level":8,"page":11113},{"title":"[١١٧٤] أبو سعيد المقبري","level":8,"page":11114},{"title":"[١١٧٥] أبو سعيد المهري","level":8,"page":11115},{"title":"[] أبو السفر","level":8,"page":11116},{"title":"[١١٧٦] أبو سفيان","level":8,"page":11117},{"title":"[١١٧٧] أبو سفيان","level":8,"page":11118},{"title":"[] أبو سفيان","level":8,"page":11119},{"title":"[١١٧٨] أبو سفيان","level":8,"page":11120},{"title":"[١١٧٩] أبو سكينة","level":8,"page":11121},{"title":"[١١٨٠] أبو سلام","level":8,"page":11122},{"title":"[١١٨١] أبو سلام","level":8,"page":11123},{"title":"[١١٨٢] أبو سلمة","level":8,"page":11124},{"title":"[١١٨٣] أبو سنان","level":8,"page":11125},{"title":"[١١٨٤] أبو سهيل","level":8,"page":11126},{"title":"[١١٨٥] أبو السوار","level":8,"page":11127},{"title":"[١١٨٦] أبو سيارة","level":8,"page":11128},{"title":"القسم الثاني: في النساء وكلهن صحابيات","level":6,"page":11129},{"title":"[١١٨٧] أم سعد","level":7,"page":11129},{"title":"[١١٨٨] أم سلمة","level":7,"page":11130},{"title":"[١١٨٩] أم سليم","level":7,"page":11131},{"title":"[١١٩٠] أم سنان","level":7,"page":11132},{"title":"الفصل الثالث: في الأبناء","level":5,"page":11133},{"title":"القسم الأول: في الرجال","level":6,"page":11133},{"title":"[١١٩١] ابن السباق","level":7,"page":11133},{"title":"[١١٩٢] ابن أبي سرح","level":7,"page":11134},{"title":"[١١٩٣] ابن السعدي","level":7,"page":11135},{"title":"[] ابن سعيد بن العاص","level":7,"page":11136},{"title":"[١١٩٤] ابن سلام","level":7,"page":11137},{"title":"[١١٩٥] ابن سمية","level":7,"page":11138},{"title":"[١١٩٦] ابن سيرين","level":7,"page":11139},{"title":"القسم الثاني: في النساء","level":6,"page":11140},{"title":"[١١٩٧] بنت أبي سبرة","level":7,"page":11140},{"title":"[١١٩٨] بنت أبي سفيان","level":7,"page":11141},{"title":"[] بنت أبي سلمة","level":7,"page":11142},{"title":"الفصل الرابع: في الأنساب","level":5,"page":11143},{"title":"[١١٩٩] الساعدي","level":6,"page":11143},{"title":"[١٢٠٠] السالمي","level":6,"page":11144},{"title":"[١٢٠١] السامي","level":6,"page":11145},{"title":"[١٢٠٢] السبئي","level":6,"page":11146},{"title":"[١٢٠٣] السبئية","level":6,"page":11147},{"title":"[١٢٠٤] السبخي","level":6,"page":11148},{"title":"[١٢٠٥] السبيعي","level":6,"page":11149},{"title":"[] السجزي","level":6,"page":11150},{"title":"[١٢٠٦] السحيمي","level":6,"page":11151},{"title":"[] السختياني","level":6,"page":11152},{"title":"[١٢٠٧] السدوسي","level":6,"page":11153},{"title":"[١٢٠٨] السدي","level":6,"page":11154},{"title":"[] السرقسطي","level":6,"page":11155},{"title":"[١٢٠٩] السعدي","level":6,"page":11156},{"title":"[١٢١٠] السكوني","level":6,"page":11157},{"title":"[١٢١١] السلماني","level":6,"page":11158},{"title":"[١٢١٢] السلمي","level":6,"page":11159},{"title":"[١٢١٣] السلمي","level":6,"page":11160},{"title":"[١٢١٤] السلولي","level":6,"page":11161},{"title":"[١٢١٥] السلي","level":6,"page":11162},{"title":"[] السني","level":6,"page":11163},{"title":"[١٢١٦] السهمي","level":6,"page":11164},{"title":"[١٢١٧] السوائي","level":6,"page":11165},{"title":"[١٢١٨] السيباني","level":6,"page":11166},{"title":"[١٢١٩] السيناني","level":6,"page":11167},{"title":"حرف الشين","level":4,"page":11168},{"title":"الفصل الأول: في الأسماء","level":5,"page":11168},{"title":"القسم الأول: في الرجال","level":6,"page":11168},{"title":"الفرع الأول: في الصحابة","level":7,"page":11168},{"title":"[١٢٢٠] شبرمة","level":8,"page":11168},{"title":"[١٢٢١] شداد بن الهاد","level":8,"page":11169},{"title":"[١٢٢٢] شداد بن أوس","level":8,"page":11170},{"title":"[١٢٢٣] شرحبيل بن الأعور","level":8,"page":11171},{"title":"[١٢٢٤] شرحبيل بن حسنة","level":8,"page":11172},{"title":"[١٢٢٥] شرحبيل بن السمط","level":8,"page":11173},{"title":"[١٢٢٦] شريح الحضرمي","level":8,"page":11174},{"title":"[١٢٢٧] شريح بن هانئ","level":8,"page":11175},{"title":"[١٢٢٨] شريد بن سويد","level":8,"page":11176},{"title":"[١٢٢٩] شريك بن السحماء","level":8,"page":11177},{"title":"[١٢٣٠] شكل بن حميد","level":8,"page":11178},{"title":"[١٢٣١] شمعون","level":8,"page":11179},{"title":"[١٢٣٢] شهاب","level":8,"page":11180},{"title":"[١٢٣٣] شيبة بن عتبة","level":8,"page":11181},{"title":"[١٢٣٤] شيبة بن عثمان","level":8,"page":11182},{"title":"[١٢٣٥] شيطان","level":8,"page":11183},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":7,"page":11184},{"title":"[١٢٣٦] شبيب بن غرقدة","level":8,"page":11184},{"title":"[١٢٣٧] شبيب بن نعيم","level":8,"page":11185},{"title":"[١٢٣٨] شجاع بن الوليد","level":8,"page":11186},{"title":"[١٢٣٩] شداد بن معقل","level":8,"page":11187},{"title":"[١٢٤٠] شراحيل بن أدة","level":8,"page":11188},{"title":"[١٢٤١] شرحبيل الحاجب","level":8,"page":11189},{"title":"[١٢٤٢] شريق الهوزني","level":8,"page":11190},{"title":"[١٢٤٣] شريك بن شهاب","level":8,"page":11191},{"title":"[١٢٤٤] شريك بن عبد الله","level":8,"page":11192},{"title":"[١٢٤٥] شريك القاضي","level":8,"page":11193},{"title":"[١٢٤٦] شعبة بن الحجاج","level":8,"page":11194},{"title":"[١٢٤٧] شعيب بن الحبحاب","level":8,"page":11195},{"title":"[١٢٤٨] شعيب بن أبي حمزة","level":8,"page":11196},{"title":"[١٢٤٩] شفي بن ماتع","level":8,"page":11197},{"title":"[١٢٥٠] شقيق بن سلمة","level":8,"page":11198},{"title":"[١٢٥١] شقيق بن عقبة","level":8,"page":11199},{"title":"[١٢٥٢] شهر بن حوشب","level":8,"page":11200},{"title":"[١٢٥٣] شيبان بن أمية","level":8,"page":11201},{"title":"[١٢٥٤] شيبان بن فروخ","level":8,"page":11202},{"title":"[١٢٥٥] شييم بن بيتان","level":8,"page":11203},{"title":"الفرع الثالث: في الأفراد","level":7,"page":11204},{"title":"[١٢٥٦] شبيبة","level":8,"page":11204},{"title":"[١٢٥٧] شيبة","level":8,"page":11205},{"title":"القسم الثاني: في النساء","level":6,"page":11206},{"title":"[١٢٥٨] الشفاء","level":7,"page":11206},{"title":"[١٢٥٩] الشهيدة","level":7,"page":11207},{"title":"الفصل الثاني: في الكنى","level":5,"page":11208},{"title":"[١٢٦٠] أبو شاه","level":6,"page":11208},{"title":"[] أبو شريح العدوي","level":6,"page":11209},{"title":"[] أبو الشعثاء","level":6,"page":11210},{"title":"[١٢٦١] أبو الشعثاء","level":6,"page":11211},{"title":"[] أبو شهم","level":6,"page":11212},{"title":"[١٢٦٢] أم شريك","level":6,"page":11213},{"title":"[١٢٦٣] أم شريك","level":6,"page":11214},{"title":"الفصل الثالث: في الأبناء","level":5,"page":11215},{"title":"[١٢٦٤] ابن شوكة","level":6,"page":11215},{"title":"[١٢٦٥] ابن شهاب","level":6,"page":11216},{"title":"[١٢٦٦] ابن شيبة","level":6,"page":11217},{"title":"[١٢٦٧] ابن أبي شيبة","level":6,"page":11218},{"title":"[١٢٦٨] بنت شيبة","level":6,"page":11219},{"title":"الفصل الرابع: في النسب","level":5,"page":11220},{"title":"[] الشاشي","level":6,"page":11220},{"title":"[١٢٦٩] الشافعي","level":6,"page":11221},{"title":"[] الشأمي","level":6,"page":11222},{"title":"[١٢٧٠] الشعباني","level":6,"page":11223},{"title":"[١٢٧١] الشعبي","level":6,"page":11224},{"title":"[١٢٧٢] الشقري","level":6,"page":11225},{"title":"[١٢٧٣] الشنئي والشنوئي","level":6,"page":11226},{"title":"حرف الصاد","level":4,"page":11227},{"title":"الفصل الأول: في الأسماء","level":5,"page":11227},{"title":"القسم الأول: في الرجال","level":6,"page":11227},{"title":"الفرع الأول: في الصحابة","level":7,"page":11227},{"title":"[١٢٧٤] صخر بن حرب","level":8,"page":11227},{"title":"[١٢٧٥] صخر بن العيلة","level":8,"page":11228},{"title":"[١٢٧٦] صخر بن وداعة","level":8,"page":11229},{"title":"[١٢٧٧] صدي بن عجلان","level":8,"page":11230},{"title":"[١٢٧٨] صرمة بن قيس","level":8,"page":11231},{"title":"[١٢٧٩] الصعب بن جثامة","level":8,"page":11232},{"title":"[١٢٨٠] صفوان بن أمية","level":8,"page":11233},{"title":"[١٢٨١] صفوان بن عسال","level":8,"page":11234},{"title":"[١٢٨٢] صفوان بن المعطل","level":8,"page":11235},{"title":"[١٢٨٣] صهيب","level":8,"page":11236},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":11237},{"title":"[١٢٨٤] صالح بن خوات","level":8,"page":11237},{"title":"[١٢٨٥] صالح بن كيسان","level":8,"page":11238},{"title":"[١٢٨٦] صالح بن محمد","level":8,"page":11239},{"title":"[١٢٨٧] الصبي بن معبد","level":8,"page":11240},{"title":"[١٢٨٨] صبيغ","level":8,"page":11241},{"title":"[] صخر بن قيس","level":8,"page":11242},{"title":"[١٢٨٩] صدقة بن يسار","level":8,"page":11243},{"title":"[١٢٩٠] صعصعة بن صوحان","level":8,"page":11244},{"title":"[١٢٩١] صفوان بن سليم","level":8,"page":11245},{"title":"[١٢٩٢] صفوان بن عبد الله","level":8,"page":11246},{"title":"[١٢٩٣] صفوان بن محرز","level":8,"page":11247},{"title":"[١٢٩٤] الصلت بن زييد","level":8,"page":11248},{"title":"[١٢٩٥] الصلت بن عبد الله","level":8,"page":11249},{"title":"[١٢٩٦] صلة بن زفر","level":8,"page":11250},{"title":"[١٢٩٧] صهيب","level":8,"page":11251},{"title":"القسم الثاني: في النساء","level":6,"page":11252},{"title":"[١٢٩٨] صفية بنت حيي","level":7,"page":11252},{"title":"[١٢٩٩] صفية بنت شيبة","level":7,"page":11253},{"title":"[١٣٠٠] صفية بنت عبد المطلب","level":7,"page":11254},{"title":"[١٣٠١] صفية بنت أبي عبيد","level":7,"page":11255},{"title":"[١٣٠٢] صفية بنت عطية","level":7,"page":11256},{"title":"[١٣٠٣] صفية بنت عليبة","level":7,"page":11257},{"title":"[] الصماء بنت بسر","level":7,"page":11258},{"title":"الفصل الثاني: في الكنى","level":5,"page":11259},{"title":"[١٣٠٤] أبو صرمة","level":6,"page":11259},{"title":"[] أبو صفوان","level":6,"page":11260},{"title":"[] أم صبية","level":6,"page":11261},{"title":"[] أبو صالح","level":6,"page":11262},{"title":"[١٣٠٥] أبو صالح","level":6,"page":11263},{"title":"[١٣٠٦] أبو صالح","level":6,"page":11264},{"title":"[] أبو الصهباء","level":6,"page":11265},{"title":"الفصل الثالث: في الأبناء","level":5,"page":11266},{"title":"[١٣٠٧] ابن صفوان","level":6,"page":11266},{"title":"[١٣٠٨] ابن أخي صفية","level":6,"page":11267},{"title":"[] بنو صهيب","level":6,"page":11268},{"title":"[١٣٠٩] ابن صوريا","level":6,"page":11269},{"title":"[١٣١٠] ابن صياد","level":6,"page":11270},{"title":"الفصل الرابع: في النسب","level":5,"page":11271},{"title":"[١٣١١] الصاعدي","level":6,"page":11271},{"title":"[١٣١٢] الصايدي","level":6,"page":11272},{"title":"[١٣١٣] الصدائي","level":6,"page":11273},{"title":"[١٣١٤] الصدفي","level":6,"page":11274},{"title":"[١٣١٥] الصريمي","level":6,"page":11275},{"title":"[١٣١٦] الصنابحي","level":6,"page":11276},{"title":"[] الصنعاني","level":6,"page":11277},{"title":"حرف الضاد","level":4,"page":11278},{"title":"الفصل الأول: في الأسماء","level":5,"page":11278},{"title":"الفرع الأول: في الصحابة","level":6,"page":11278},{"title":"[١٣١٧] الضحاك بن خليفة","level":7,"page":11278},{"title":"[١٣١٨] الضحاك بن سفيان","level":7,"page":11279},{"title":"[١٣١٩] الضحاك بن قيس","level":7,"page":11280},{"title":"[١٣٢٠] ضماد","level":7,"page":11281},{"title":"[١٣٢١] ضمام بن ثعلبة","level":7,"page":11282},{"title":"[١٣٢٢] ضباعة بنت الزبير","level":7,"page":11283},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":11284},{"title":"[١٣٢٣] الضحاك الهمداني","level":7,"page":11284},{"title":"[١٣٢٤] الضحاك بن فيروز","level":7,"page":11285},{"title":"[] الضحاك بن قيس","level":7,"page":11286},{"title":"[١٣٢٥] ضرار بن صرد","level":7,"page":11287},{"title":"[١٣٢٦] ضمرة بن ربيعة","level":7,"page":11288},{"title":"الفصل الثاني: في النسب","level":5,"page":11289},{"title":"[١٣٢٧] الضبابي","level":6,"page":11289},{"title":"[١٣٢٨] الضبي","level":6,"page":11290},{"title":"[١٣٢٩] الضبعي","level":6,"page":11291},{"title":"[١٣٣٠] الضبيبي","level":6,"page":11292},{"title":"[١٣٣١] الضمري","level":6,"page":11293},{"title":"حرف الطاء","level":4,"page":11294},{"title":"الفصل الأول: في الأسماء","level":5,"page":11294},{"title":"الفرع الأول: في الصحابة","level":6,"page":11294},{"title":"[١٣٣٢] طارق بن أشيم","level":7,"page":11294},{"title":"[١٣٣٣] طارق بن شهاب","level":7,"page":11295},{"title":"[١٣٣٤] طارق بن المحاربي","level":7,"page":11296},{"title":"[١٣٣٥] الطفيل بن عمرو الدوسي","level":7,"page":11297},{"title":"[١٣٣٦] طلحة بن البراء","level":7,"page":11298},{"title":"[١٣٣٧] طلحة بن عبيد الله","level":7,"page":11299},{"title":"[١٣٣٨] طلق بن علي","level":7,"page":11300},{"title":"الفرع الثاني: في التابعين وغيرهم","level":6,"page":11301},{"title":"[١٣٣٩] طارق بن عبد الرحمن","level":7,"page":11301},{"title":"[١٣٤٠] طارق مولى عثمان","level":7,"page":11302},{"title":"[١٣٤١] طارق بن المرقع","level":7,"page":11303},{"title":"[١٣٤٢] طالب بن حجير","level":7,"page":11304},{"title":"[١٣٤٣] طاووس","level":7,"page":11305},{"title":"[١٣٤٤] طريف بن مجالد","level":7,"page":11306},{"title":"[١٣٤٥] الطفيل بن أبي بن كعب","level":7,"page":11307},{"title":"[١٣٤٦] طلحة بن خراش","level":7,"page":11308},{"title":"[١٣٤٧] طلحة بن عبد الله","level":7,"page":11309},{"title":"[١٣٤٨] طلحة بن عبيد الله","level":7,"page":11310},{"title":"[١٣٤٩] طلحة بن عمر","level":7,"page":11311},{"title":"[١٣٥٠] طلحة بن مصرف","level":7,"page":11312},{"title":"[] طلحة بن نافع القرشي","level":7,"page":11313},{"title":"[١٣٥١] طلق بن حبيب","level":7,"page":11314},{"title":"[١٣٥٢] طليحة","level":7,"page":11315},{"title":"[١٣٥٣] طعيمة","level":7,"page":11316},{"title":"الفصل الثاني: في الكنى والأبناء","level":5,"page":11317},{"title":"[١٣٥٤] أبو طالب","level":6,"page":11317},{"title":"[١٣٥٥] أبو طالوت","level":6,"page":11318},{"title":"[١٣٥٦] أبو الطفيل","level":6,"page":11319},{"title":"[١٣٥٧] أبو طلحة","level":6,"page":11320},{"title":"[١٣٥٨] أبو طلحة","level":6,"page":11321},{"title":"[١٣٥٩] أبو طيبة","level":6,"page":11322},{"title":"[١٣٦٠] ابن طاب","level":6,"page":11323},{"title":"[١٣٦١] ابن طاووس","level":6,"page":11324},{"title":"الفصل الثالث: في النسب","level":5,"page":11325},{"title":"[١٣٦٢] الطائي","level":6,"page":11325},{"title":"[١٣٦٣] الطاحي","level":6,"page":11326},{"title":"[] الطالقاني","level":6,"page":11327},{"title":"[] الطائفي","level":6,"page":11328},{"title":"[] الطبري","level":6,"page":11329},{"title":"[١٣٦٤] الطبراني","level":6,"page":11330},{"title":"[١٣٦٥] الطحاوي","level":6,"page":11331},{"title":"[١٣٦٦] الطريقي","level":6,"page":11332},{"title":"[١٣٦٧] الطلحي","level":6,"page":11333},{"title":"[] الطنافسي","level":6,"page":11334},{"title":"[١٣٦٨] الطهوي","level":6,"page":11335},{"title":"[١٣٦٩] الطيالسي","level":6,"page":11336},{"title":"حرف الظاء","level":4,"page":11337},{"title":"[١٣٧٠] ظالم بن عمرو","level":5,"page":11337},{"title":"[١٣٧١] ظهير بن رافع","level":5,"page":11338},{"title":"[] أبو ظبيان","level":5,"page":11339},{"title":"[] أبو ظبية","level":5,"page":11340},{"title":"[١٣٧٢] الظفري","level":5,"page":11341},{"title":"حرف العين","level":4,"page":11342},{"title":"الفصل الأول: في الأسماء","level":5,"page":11342},{"title":"القسم الأول: في الرجال","level":6,"page":11342},{"title":"الفرع الأول: في الصحابة","level":7,"page":11342},{"title":"[١٣٧٣] عابس بن ربيعة","level":8,"page":11342},{"title":"[١٣٧٤] العاص بن هشام","level":8,"page":11343},{"title":"[١٣٧٥] العاص","level":8,"page":11344},{"title":"[١٣٧٦] عاصم بن ثابت","level":8,"page":11345},{"title":"[١٣٧٧] عاصم بن سفيان","level":8,"page":11346},{"title":"[١٣٧٨] عاصم بن عدي","level":8,"page":11347},{"title":"[١٣٧٩] عاصم بن عمر بن الخطاب","level":8,"page":11348},{"title":"[١٣٨٠] عامر بن الأكوع","level":8,"page":11349},{"title":"[١٣٨١] عامر بن أمية","level":8,"page":11350},{"title":"[١٣٨٢] عامر بن حذيفة","level":8,"page":11351},{"title":"[١٣٨٣] عامر الرام","level":8,"page":11352},{"title":"[١٣٨٤] عامر بن ربيعة","level":8,"page":11353},{"title":"[١٣٨٥] عامر بن شهر","level":8,"page":11354},{"title":"[١٣٨٦] عامر بن عبد الله","level":8,"page":11355},{"title":"[١٣٨٧] عامر بن فهيرة","level":8,"page":11356},{"title":"[١٣٨٨] عامر بن قيس","level":8,"page":11357},{"title":"[١٣٨٩] عامر بن مسعود","level":8,"page":11358},{"title":"[١٣٩٠] عامر بن واثلة","level":8,"page":11359},{"title":"[١٣٩١] عايذ بن عمرو","level":8,"page":11360},{"title":"[١٣٩٢] عباد بن بشر","level":8,"page":11361},{"title":"[١٣٩٣] عباد بن شرحبيل","level":8,"page":11362},{"title":"[١٣٩٤] عباد بن المطلب","level":8,"page":11363},{"title":"[١٣٩٥] عبادة بن الصامت","level":8,"page":11364},{"title":"[١٣٩٦] العباس بن عبد المطلب","level":8,"page":11365},{"title":"[١٣٩٧] العباس بن مرداس","level":8,"page":11366},{"title":"[١٣٩٨] عبد الله بن الأرقم","level":8,"page":11367},{"title":"[١٣٩٩] عبد الله بن أقرم","level":8,"page":11368},{"title":"[١٤٠٠] عبد الله بن أبي أمية","level":8,"page":11369},{"title":"[١٤٠١] عبد الله بن أبي أوفى","level":8,"page":11370},{"title":"[١٤٠٢] عبد الله بن أنيس","level":8,"page":11371},{"title":"[١٤٠٣] عبد الله بن بسر","level":8,"page":11372},{"title":"[١٤٠٤] عبد الله بن أبي بكر الصديق","level":8,"page":11373},{"title":"[١٤٠٥] عبد الله بن ثابت","level":8,"page":11374},{"title":"[١٤٠٦] عبد الله بن ثعلبة","level":8,"page":11375},{"title":"[١٤٠٧] عبد الله بن جابر","level":8,"page":11376},{"title":"[١٤٠٨] عبد الله بن جبير","level":8,"page":11377},{"title":"[١٤٠٩] عبد الله بن جحش","level":8,"page":11378},{"title":"[١٤١٠] عبد الله بن أبي الجدعاء","level":8,"page":11379},{"title":"[١٤١١] عبد الله بن جعفر","level":8,"page":11380},{"title":"[١٤١٢] عبد الله بن جهيم","level":8,"page":11381},{"title":"[١٤١٣] عبد الله بن الحارث","level":8,"page":11382},{"title":"[١٤١٤] عبد الله بن حبشي","level":8,"page":11383},{"title":"[١٤١٥] عبد الله بن أبي حدرد","level":8,"page":11384},{"title":"[١٤١٦] عبد الله بن حذافة","level":8,"page":11385},{"title":"[١٤١٧] عبد الله بن أبي الحمساء","level":8,"page":11386},{"title":"[١٤١٨] عبد الله حمار","level":8,"page":11387},{"title":"[١٤١٩] عبد الله بن حنطب","level":8,"page":11388},{"title":"[١٤٢٠] عبد الله بن حنظلة","level":8,"page":11389},{"title":"[١٤٢١] عبد الله بن حوالة","level":8,"page":11390},{"title":"[١٤٢٢] عبد الله بن خالد","level":8,"page":11391},{"title":"[١٤٢٣] عبد الله بن خبيب","level":8,"page":11392},{"title":"[١٤٢٤] عبد الله بن رواحة","level":8,"page":11393},{"title":"[١٤٢٥] عبد الله بن الزبير","level":8,"page":11394},{"title":"[١٤٢٦] عبد الله بن زمعة","level":8,"page":11395},{"title":"[١٤٢٧] عبد الله بن زيد","level":8,"page":11396},{"title":"[١٤٢٨] عبد الله بن زيد","level":8,"page":11397},{"title":"[١٤٢٩] عبد الله بن السائب","level":8,"page":11398},{"title":"[١٤٣٠] عبد الله بن سرجس","level":8,"page":11399},{"title":"[١٤٣١] عبد الله بن سعد","level":8,"page":11400},{"title":"[١٤٣٢] عبد الله بن سعد","level":8,"page":11401},{"title":"[] عبد الله بن السعدي","level":8,"page":11402},{"title":"[] عبد الله بن سلام","level":8,"page":11403},{"title":"[١٤٣٣] عبد الله بن سهل","level":8,"page":11404},{"title":"[١٤٣٤] عبد الله بن الشخير","level":8,"page":11405},{"title":"[١٤٣٥] عبد الله الصنابحي","level":8,"page":11406},{"title":"[١٤٣٦] عبد الله بن الطفيل","level":8,"page":11407},{"title":"[١٤٣٧] عبد الله بن أبي طلحة","level":8,"page":11408},{"title":"[١٤٣٨] عبد الله بن عامر","level":8,"page":11409},{"title":"[١٤٣٩] عبد الله بن عامر","level":8,"page":11410},{"title":"[١٤٤٠] عبد الله بن عباس","level":8,"page":11411},{"title":"[١٤٤١] عبد الله بن عبد الأسد","level":8,"page":11412},{"title":"[١٤٤٢] عبد الله بن عبد الله بن أبي","level":8,"page":11413},{"title":"[١٤٤٣] عبد الله بن عتيك","level":8,"page":11414},{"title":"[١٤٤٤] عبد الله بن عثمان","level":8,"page":11415},{"title":"[١٤٤٥] عبد الله بن عدي","level":8,"page":11416},{"title":"[١٤٤٦] عبد الله بن عمر","level":8,"page":11417},{"title":"[١٤٤٧] عبد الله بن عمرو","level":8,"page":11418},{"title":"[١٤٤٨] عبد الله بن عمرو بن العاص","level":8,"page":11419},{"title":"[١٤٤٩] عبد الله بن عنبة","level":8,"page":11420},{"title":"[١٤٥٠] عبد الله بن عياش","level":8,"page":11421},{"title":"[١٤٥١] عبد الله بن غالب","level":8,"page":11422},{"title":"[١٤٥٢] عبد الله بن غنام","level":8,"page":11423},{"title":"[١٤٥٣] عبد الله بن قرط","level":8,"page":11424},{"title":"[١٤٥٤] عبد الله بن قيس","level":8,"page":11425},{"title":"[١٤٥٥] عبد الله بن اللتبية","level":8,"page":11426},{"title":"[١٤٥٦] عبد الله بن مالك بن بحينة","level":8,"page":11427},{"title":"[١٤٥٧] عبد الله بن مسعود","level":8,"page":11428},{"title":"[١٤٥٨] عبد الله بن معاوية","level":8,"page":11429},{"title":"[١٤٥٩] عبد الله بن مغفل","level":8,"page":11430},{"title":"[١٤٦٠] عبد الله بن هشام","level":8,"page":11431},{"title":"[١٤٦١] عبد الله بن هلال","level":8,"page":11432},{"title":"[١٤٦٢] عبد الله بن يزيد","level":8,"page":11433},{"title":"[١٤٦٣] عبد الرحمن بن أبزى","level":8,"page":11434},{"title":"[١٤٦٤] عبد الرحمن بن أزهر","level":8,"page":11435},{"title":"[١٤٦٥] عبد الرحمن بن بجيد","level":8,"page":11436},{"title":"[١٤٦٦] عبد الرحمن بن أبي بكر","level":8,"page":11437},{"title":"[١٤٦٧] عبد الرحمن بن جبر","level":8,"page":11438},{"title":"[١٤٦٨] عبد الرحمن بن حسنة","level":8,"page":11439},{"title":"[١٤٦٩] عبد الرحمن بن خالد","level":8,"page":11440},{"title":"[١٤٧٠] عبد الرحمن بن خباب","level":8,"page":11441},{"title":"[١٤٧١] عبد الرحمن بن زيد بن الخطاب","level":8,"page":11442},{"title":"[١٤٧٢] عبد الرحمن بن سعد","level":8,"page":11443},{"title":"[١٤٧٣] عبد الرحمن بن سمرة","level":8,"page":11444},{"title":"[١٤٧٤] عبد الرحمن بن سهل","level":8,"page":11445},{"title":"[١٤٧٥] عبد الرحمن بن شبل","level":8,"page":11446},{"title":"[١٤٧٦] عبد الرحمن بن شرحبيل","level":8,"page":11447},{"title":"[١٤٧٧] عبد الرحمن بن صفوان","level":8,"page":11448},{"title":"[١٤٧٨] عبد الرحمن بن عثمان","level":8,"page":11449},{"title":"[١٤٧٩] عبد الرحمن بن علقمة","level":8,"page":11450},{"title":"[١٤٨٠] عبد الرحمن بن أبي عميرة","level":8,"page":11451},{"title":"[١٤٨١] عبد الرحمن بن عوف","level":8,"page":11452},{"title":"[١٤٨٢] عبد الرحمن بن أبي قراد","level":8,"page":11453},{"title":"[١٤٨٣] عبد الرحمن بن كعب","level":8,"page":11454},{"title":"[١٤٨٤] عبد الرحمن بن معاذ","level":8,"page":11455},{"title":"[١٤٨٥] عبد الرحمن بن يعمر","level":8,"page":11456},{"title":"[١٤٨٦] عبد الرحمن أبو هريرة","level":8,"page":11457},{"title":"[١٤٨٧] عبد المطلب بن ربيعة","level":8,"page":11458},{"title":"[١٤٨٨] عبد يزيد","level":8,"page":11459},{"title":"[١٤٨٩] عبد بن زمعة","level":8,"page":11460},{"title":"[١٤٩٠] عبيد الله بن عمر","level":8,"page":11461},{"title":"[١٤٩١] عبيد الله بن محصن","level":8,"page":11462},{"title":"[١٤٩٢] عبيد الله بن معية","level":8,"page":11463},{"title":"[١٤٩٣] عبيد بن خالد","level":8,"page":11464},{"title":"[١٤٩٤] عبيد بن وهب","level":8,"page":11465},{"title":"[١٤٩٥] عبيد الأنصاري","level":8,"page":11466},{"title":"[١٤٩٦] عبيدة بن الحارث","level":8,"page":11467},{"title":"[١٤٩٧] عتاب بن أسيد","level":8,"page":11468},{"title":"[١٤٩٨] عتبة بن أسيد","level":8,"page":11469},{"title":"[١٤٩٩] عتبة بن عبد","level":8,"page":11470},{"title":"[١٥٠٠] عتبة بن غزوان","level":8,"page":11471},{"title":"[١٥٠١] عتبة بن فرقد","level":8,"page":11472},{"title":"[١٥٠٢] عتبة بن أبي لهب","level":8,"page":11473},{"title":"[١٥٠٣] عتلة","level":8,"page":11474},{"title":"[١٥٠٤] عثمان بن أبي العاص","level":8,"page":11475},{"title":"[١٥٠٥] عثمان بن حنيف","level":8,"page":11476},{"title":"[١٥٠٦] عثمان بن طلحة","level":8,"page":11477},{"title":"[١٥٠٧] عثمان بن عفان","level":8,"page":11478},{"title":"[١٥٠٨] عثمان أبو قحافة","level":8,"page":11479},{"title":"[١٥٠٩] عثمان بن مظعون","level":8,"page":11480},{"title":"[١٥١٠] العداء بن خالد","level":8,"page":11481},{"title":"[١٥١١] عدي بن بداء","level":8,"page":11482},{"title":"[١٥١٢] عدي بن حاتم","level":8,"page":11483},{"title":"[١٥١٣] عدي بن زيد","level":8,"page":11484},{"title":"[١٥١٤] عدي بن عميرة","level":8,"page":11485},{"title":"[١٥١٥] عرباض بن سارية","level":8,"page":11486},{"title":"[١٥١٦] عرس بن عميرة","level":8,"page":11487},{"title":"[١٥١٧] عرفجة بن أسعد","level":8,"page":11488},{"title":"[١٥١٨] عرفجة بن شريح","level":8,"page":11489},{"title":"[١٥١٩] عروة بن أسماء","level":8,"page":11490},{"title":"[١٥٢٠] عروة بن الجعد","level":8,"page":11491},{"title":"[١٥٢١] عروة بن مسعود","level":8,"page":11492},{"title":"[١٥٢٢] عروة بن مضرس","level":8,"page":11493},{"title":"[١٥٢٣] عسعس","level":8,"page":11494},{"title":"[١٥٢٤] عصام المزني","level":8,"page":11495},{"title":"[١٥٢٥] عطارد بن حاجب","level":8,"page":11496},{"title":"[١٥٢٦] عطية بن بسر","level":8,"page":11497},{"title":"[١٥٢٧] عطية السعدي","level":8,"page":11498},{"title":"[١٥٢٨] عطية القرظي","level":8,"page":11499},{"title":"[١٥٢٩] عقبة بن الحارث","level":8,"page":11500},{"title":"[١٥٣٠] عقبة بن رافع","level":8,"page":11501},{"title":"[١٥٣١] عقبة بن عامر","level":8,"page":11502},{"title":"[١٥٣٢] عقبة بن عمرو","level":8,"page":11503},{"title":"[١٥٣٣] عقيل بن أبي طالب","level":8,"page":11504},{"title":"[١٥٣٤] عكاشة بن محصن","level":8,"page":11505},{"title":"[١٥٣٥] عك ذو خيران","level":8,"page":11506},{"title":"[١٥٣٦] عكراش","level":8,"page":11507},{"title":"[١٥٣٧] عكرمة بن أبي جهل","level":8,"page":11508},{"title":"[١٥٣٨] العلاء بن الحضرمي","level":8,"page":11509},{"title":"[١٥٣٩] علقمة بن علاثة","level":8,"page":11510},{"title":"[١٥٤٠] علقمة بن مجرز","level":8,"page":11511},{"title":"[١٥٤١] علقمة بن وقاص","level":8,"page":11512},{"title":"[١٥٤٢] علي بن شيبان","level":8,"page":11513},{"title":"[١٥٤٣] علي بن أبي طالب","level":8,"page":11514},{"title":"[١٥٤٤] علي بن طلق","level":8,"page":11515},{"title":"[] عمار بن ياسر","level":8,"page":11516},{"title":"[١٥٤٥] عمارة بن رويبة","level":8,"page":11517},{"title":"[١٥٤٦] عمارة بن زعكرة","level":8,"page":11518},{"title":"[١٥٤٧] عمارة بن شبيب","level":8,"page":11519},{"title":"[١٥٤٨] عمارة بن عقبة","level":8,"page":11520},{"title":"[١٥٤٩] عمارة بن معاذ","level":8,"page":11521},{"title":"[١٥٥٠] عمر بن الخطاب","level":8,"page":11522},{"title":"[١٥٥١] عمر بن أبي سلمة","level":8,"page":11523},{"title":"[١٥٥٢] عمر بن سعد","level":8,"page":11524},{"title":"[١٥٥٣] عمرو بن الأحوص","level":8,"page":11525},{"title":"[١٥٥٤] عمرو بن أخطب","level":8,"page":11526},{"title":"[١٥٥٥] عمرو بن أقيش","level":8,"page":11527},{"title":"[١٥٥٦] عمرو بن أمية","level":8,"page":11528},{"title":"[] عمرو بن بعكك","level":8,"page":11529},{"title":"[١٥٥٧] عمرو بن تغلب","level":8,"page":11530},{"title":"[١٥٥٨] عمرو بن الحارث","level":8,"page":11531},{"title":"[١٥٥٩] عمرو بن حريث","level":8,"page":11532},{"title":"[١٥٦٠] عمرو بن حزم","level":8,"page":11533},{"title":"[١٥٦١] عمرو بن خارجة","level":8,"page":11534},{"title":"[١٥٦٢] عمرو بن سعيد","level":8,"page":11535},{"title":"[١٥٦٣] عمرو بن سلمة","level":8,"page":11536},{"title":"[١٥٦٤] عمرو بن العاص","level":8,"page":11537},{"title":"[١٥٦٥] عمرو بن عبسة","level":8,"page":11538},{"title":"[١٥٦٦] عمرو بن عوف","level":8,"page":11539},{"title":"[١٥٦٧] عمرو بن عوف بن زيد","level":8,"page":11540},{"title":"[١٥٦٨] عمرو بن الفغواء","level":8,"page":11541},{"title":"[١٥٦٩] عمرو بن محصن","level":8,"page":11542},{"title":"[١٥٧٠] عمرو بن مرة","level":8,"page":11543},{"title":"[١٥٧١] عمرو بن أم مكتوم","level":8,"page":11544},{"title":"[١٥٧٢] عمرو بن ميمون","level":8,"page":11545},{"title":"[١٥٧٣] عمران بن حصين","level":8,"page":11546},{"title":"[١٥٧٤] عمير مولى آبي اللحم","level":8,"page":11547},{"title":"[١٥٧٥] عمير بن الحمام","level":8,"page":11548},{"title":"[١٥٧٦] عمير ذو مران","level":8,"page":11549},{"title":"[١٥٧٧] عمير بن سعد","level":8,"page":11550},{"title":"[] عمير بن عبد عمرو","level":8,"page":11551},{"title":"[١٥٧٨] عوف بن أثاثة","level":8,"page":11552},{"title":"[١٥٧٩] عوف بن مالك","level":8,"page":11553},{"title":"[١٥٨٠] عويم بن ساعدة","level":8,"page":11554},{"title":"[١٥٨١] عويمر بن أشقر","level":8,"page":11555},{"title":"[١٥٨٢] عويمر أبو الدرداء","level":8,"page":11556},{"title":"[١٥٨٣] عويمر العجلاني","level":8,"page":11557},{"title":"[١٥٨٤] عياش بن أبي ربيعة","level":8,"page":11558},{"title":"[١٥٨٥] عياض بن حمار","level":8,"page":11559},{"title":"[١٥٨٦] عيينة بن حصن","level":8,"page":11560},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":7,"page":11561},{"title":"[١٥٨٧] عاصم بن بهدلة","level":8,"page":11561},{"title":"[١٥٨٨] عاصم بن حميد","level":8,"page":11562},{"title":"[١٥٨٩] عاصم بن رجاء","level":8,"page":11563},{"title":"[١٥٩٠] عاصم بن سليمان","level":8,"page":11564},{"title":"[١٥٩١] عاصم بن ضمرة","level":8,"page":11565},{"title":"[١٥٩٢] عاصم بن عبد الله","level":8,"page":11566},{"title":"[١٥٩٣] عاصم بن عمر","level":8,"page":11567},{"title":"[١٥٩٤] عاصم بن كليب","level":8,"page":11568},{"title":"[١٥٩٥] عاصم بن محمد","level":8,"page":11569},{"title":"[١٥٩٦] عامر بن أسامة","level":8,"page":11570},{"title":"[١٥٩٧] عامر بن سعد","level":8,"page":11571},{"title":"[١٥٩٨] عامر بن شراحيل","level":8,"page":11572},{"title":"[١٥٩٩] عامر بن عبد الله","level":8,"page":11573},{"title":"[١٦٠٠] عامر بن عبد الله","level":8,"page":11574},{"title":"[١٦٠١] عامر بن عبد الله بن مسعود","level":8,"page":11575},{"title":"عامر بن عبد الله","level":8,"page":11576},{"title":"[١٦٠٢] عايذ الله","level":8,"page":11577},{"title":"[١٦٠٣] عباد بن تميم","level":8,"page":11578},{"title":"[١٦٠٤] عباد بن حنيف","level":8,"page":11579},{"title":"[١٦٠٥] عباد بن عبد الله","level":8,"page":11580},{"title":"[١٦٠٦] عباد بن العوام","level":8,"page":11581},{"title":"[١٦٠٧] عباد بن نسيب","level":8,"page":11582},{"title":"[١٦٠٨] عباد بن يعقوب","level":8,"page":11583},{"title":"[١٦٠٩] عبادة بن مسلم","level":8,"page":11584},{"title":"[١٦١٠] عبادة بن الوليد","level":8,"page":11585},{"title":"[١٦١١] عباس بن سهل","level":8,"page":11586},{"title":"[١٦١٢] عباس بن عبد الله","level":8,"page":11587},{"title":"[١٦١٣] عباية بن رفاعة","level":8,"page":11588},{"title":"[١٦١٤] عبدان بن عثمان","level":8,"page":11589},{"title":"[١٦١٥] عبد الأعلى","level":8,"page":11590},{"title":"[١٦١٦] عبد الأعلى","level":8,"page":11591},{"title":"[١٦١٧] عبد الأول","level":8,"page":11592},{"title":"[١٦١٨] عبد الجبار","level":8,"page":11593},{"title":"[١٦١٩] عبد الحميد بن جعفر","level":8,"page":11594},{"title":"[١٦٢٠] عبد الحميد بن عبد الرحمن","level":8,"page":11595},{"title":"[١٦٢١] عبد الحميد بن عبد الله","level":8,"page":11596},{"title":"[١٦٢٢] عبد الحميد بن محمود","level":8,"page":11597},{"title":"[١٦٢٣] عبد الحميد","level":8,"page":11598},{"title":"[١٦٢٤] عبد الخبير بن ثابت","level":8,"page":11599},{"title":"[١٦٢٥] عبد خير","level":8,"page":11600},{"title":"[١٦٢٦] عبد ربه","level":8,"page":11601},{"title":"[١٦٢٧] عبد الرحمن بن الأخنس","level":8,"page":11602},{"title":"[١٦٢٨] عبد الرحمن بن إسحاق","level":8,"page":11603},{"title":"[١٦٢٩] عبد الرحمن بن اسميفع","level":8,"page":11604},{"title":"[١٦٣٠] عبد الرحمن بن الأسود","level":8,"page":11605},{"title":"[١٦٣١] عبد الرحمن بن الأصم","level":8,"page":11606},{"title":"[١٦٣٢] عبد الرحمن بن أيمن","level":8,"page":11607},{"title":"[١٦٣٣] عبد الرحمن بن بشر","level":8,"page":11608},{"title":"[١٦٣٤] عبد الرحمن بن أبي بكر","level":8,"page":11609},{"title":"[١٦٣٥] عبد الرحمن بن أبي بكرة","level":8,"page":11610},{"title":"[١٦٣٦] عبد الرحمن بن جابر","level":8,"page":11611},{"title":"[١٦٣٧] عبد الرحمن بن جارية","level":8,"page":11612},{"title":"[١٦٣٨] عبد الرحمن بن جبير","level":8,"page":11613},{"title":"[١٦٣٩] عبد الرحمن بن الحباب","level":8,"page":11614},{"title":"[١٦٤٠] عبد الرحمن بن حرملة","level":8,"page":11615},{"title":"[١٦٤١] عبد الرحمن بن حسان","level":8,"page":11616},{"title":"[١٦٤٢] عبد الرحمن بن الحكم","level":8,"page":11617},{"title":"[١٦٤٣] عبد الرحمن بن أم الحكم","level":8,"page":11618},{"title":"[١٦٤٤] عبد الرحمن بن أحمد","level":8,"page":11619},{"title":"[١٦٤٥] عبد الرحمن بن حنظلة","level":8,"page":11620},{"title":"[١٦٤٦] عبد الرحمن بن حنين","level":8,"page":11621},{"title":"[١٦٤٧] عبد الرحمن بن حيان","level":8,"page":11622},{"title":"[١٦٤٨] عبد الرحمن بن زيد","level":8,"page":11623},{"title":"[١٦٤٩] عبد الرحمن بن سعد","level":8,"page":11624},{"title":"[١٦٥٠] عبد الرحمن بن سليمان","level":8,"page":11625},{"title":"[١٦٥١] عبد الرحمن بن سمير","level":8,"page":11626},{"title":"[١٦٥٢] عبد الرحمن بن شماسة","level":8,"page":11627},{"title":"[١٦٥٣] عبد الرحمن صاحب السقاية","level":8,"page":11628},{"title":"[١٦٥٤] عبد الرحمن بن طارق","level":8,"page":11629},{"title":"[١٦٥٥] عبد الرحمن بن عابس","level":8,"page":11630},{"title":"[١٦٥٦] عبد الرحمن بن عاصم","level":8,"page":11631},{"title":"[١٦٥٧] عبد الرحمن بن عبد القاري","level":8,"page":11632},{"title":"[١٦٥٨] عبد الرحمن بن عبد رب الكعبة","level":8,"page":11633},{"title":"[١٦٥٩] عبد الرحمن بن عبد الله بن دينار","level":8,"page":11634},{"title":"[١٦٦٠] عبد الرحمن بن عبد الله بن أبي صعصعة","level":8,"page":11635},{"title":"[١٦٦١] عبد الرحمن بن عبد الله بن أبي عمار","level":8,"page":11636},{"title":"[١٦٦٢] عبد الرحمن بن عبد الله بن كعب","level":8,"page":11637},{"title":"[١٦٦٣] عبد الرحمن بن عبيد الله","level":8,"page":11638},{"title":"[١٦٦٤] عبد الرحمن بن عبيد","level":8,"page":11639},{"title":"[١٦٦٥] عبد الرحمن بن أبي عقبة","level":8,"page":11640},{"title":"[١٦٦٦] عبد الرحمن بن علي","level":8,"page":11641},{"title":"[١٦٦٧] عبد الرحمن بن عمرو","level":8,"page":11642},{"title":"[١٦٦٨] عبد الرحمن بن عمرو","level":8,"page":11643},{"title":"[١٦٦٩] عبد الرحمن بن أبي عمرة","level":8,"page":11644},{"title":"[١٦٧٠] عبد الرحمن بن عوسجة","level":8,"page":11645},{"title":"[١٦٧١] عبد الرحمن بن غنم","level":8,"page":11646},{"title":"[١٦٧٢] عبد الرحمن بن فروخ","level":8,"page":11647},{"title":"[١٦٧٣] عبد الرحمن بن القاسم","level":8,"page":11648},{"title":"[١٦٧٤] عبد الرحمن بن أبي ليلى","level":8,"page":11649},{"title":"[١٦٧٥] عبد الرحمن بن مالك","level":8,"page":11650},{"title":"[١٦٧٦] عبد الرحمن بن محمد","level":8,"page":11651},{"title":"[١٦٧٧] عبد الرحمن بن محمد","level":8,"page":11652},{"title":"[١٦٧٨] عبد الرحمن بن محمد","level":8,"page":11653},{"title":"[١٦٧٩] عبد الرحمن بن مسلمة","level":8,"page":11654},{"title":"[١٦٨٠] عبد الرحمن بن مطعم","level":8,"page":11655},{"title":"[١٦٨١] عبد الرحمن بن مطيع","level":8,"page":11656},{"title":"[١٦٨٢] عبد الرحمن بن معبد","level":8,"page":11657},{"title":"[١٦٨٣] عبد الرحمن بن مل","level":8,"page":11658},{"title":"[١٦٨٤] عبد الرحمن بن مهدي","level":8,"page":11659},{"title":"[١٦٨٥] عبد الرحمن بن النعمان","level":8,"page":11660},{"title":"[١٦٨٦] عبد الرحمن بن أبي نعم","level":8,"page":11661},{"title":"[١٦٨٧] عبد الرحمن بن هرمز","level":8,"page":11662},{"title":"[١٦٨٨] عبد الرحمن بن أبي هريرة","level":8,"page":11663},{"title":"[١٦٨٩] عبد الرحمن بن وعلة","level":8,"page":11664},{"title":"[١٦٩٠] عبد الرحمن بن يزيد","level":8,"page":11665},{"title":"[١٦٩١] عبد الرحمن بن يزيد","level":8,"page":11666},{"title":"[١٦٩٢] عبد الرحمن بن يزيد","level":8,"page":11667},{"title":"[١٦٩٣] عبد الرزاق","level":8,"page":11668},{"title":"[١٦٩٤] عبد السلام بن شداد","level":8,"page":11669},{"title":"[١٦٩٥] عبد الصمد بن حبيب","level":8,"page":11670},{"title":"[١٦٩٦] عبد العزيز بن أبي حازم","level":8,"page":11671},{"title":"[١٦٩٧] عبد العزيز بن رفيع","level":8,"page":11672},{"title":"[١٦٩٨] عبد العزيز بن صهيب","level":8,"page":11673},{"title":"[١٦٩٩] عبد العزيز بن عبد الله","level":8,"page":11674},{"title":"[١٧٠٠] عبد العزيز بن محمد","level":8,"page":11675},{"title":"[١٧٠١] عبد العزيز بن المختار","level":8,"page":11676},{"title":"[١٧٠٢] عبد الغافر","level":8,"page":11677},{"title":"[١٧٠٣] عبد الكريم بن أبي المخارق","level":8,"page":11678},{"title":"[١٧٠٤] عبد الله بن إبراهيم بن قارظ","level":8,"page":11679},{"title":"[١٧٠٥] عبد الله بن أحمد","level":8,"page":11680},{"title":"[١٧٠٦] عبد الله بن إدريس","level":8,"page":11681},{"title":"[١٧٠٧] عبد الله مولى أسماء","level":8,"page":11682},{"title":"[١٧٠٨] عبد الله بن أبي أمية","level":8,"page":11683},{"title":"[١٧٠٩] عبد الله بن بريدة","level":8,"page":11684},{"title":"[١٧١٠] عبد الله بن أبي بكر","level":8,"page":11685},{"title":"[١٧١١] عبد الله البهي","level":8,"page":11686},{"title":"[١٧١٢] عبد الله بن الحارث بن سراقة","level":8,"page":11687},{"title":"[١٧١٣] عبد الله بن الحارث بن نوفل","level":8,"page":11688},{"title":"[١٧١٤] عبد الله بن حبيب","level":8,"page":11689},{"title":"[١٧١٥] عبد الله بن حسان","level":8,"page":11690},{"title":"[١٧١٦] عبد الله بن الحسن","level":8,"page":11691},{"title":"[١٧١٧] عبد الله بن حنين","level":8,"page":11692},{"title":"[١٧١٨] عبد الله بن داود","level":8,"page":11693},{"title":"[١٧١٩] عبد الله بن الديلمي","level":8,"page":11694},{"title":"[١٧٢٠] عبد الله بن دينار","level":8,"page":11695},{"title":"[١٧٢١] عبد الله بن رافع","level":8,"page":11696},{"title":"[١٧٢٢] عبد الله بن رباح","level":8,"page":11697},{"title":"[١٧٢٣] عبد الله بن رجاء","level":8,"page":11698},{"title":"[١٧٢٤] عبد الله بن الزبير","level":8,"page":11699},{"title":"[١٧٢٥] عبد الله بن زرير","level":8,"page":11700},{"title":"[١٧٢٦] عبد الله بن زغب","level":8,"page":11701},{"title":"[١٧٢٧] عبد الله بن أبي زكريا","level":8,"page":11702},{"title":"[١٧٢٨] عبد الله بن زياد","level":8,"page":11703},{"title":"[١٧٢٩] عبد الله بن زيد","level":8,"page":11704},{"title":"[١٧٣٠] عبد الله بن السائب","level":8,"page":11705},{"title":"[١٧٣١] عبد الله بن السائب الشيباني","level":8,"page":11706},{"title":"[١٧٣٢] عبد الله بن سخبرة","level":8,"page":11707},{"title":"[١٧٣٣] عبد الله بن سفيان","level":8,"page":11708},{"title":"[١٧٣٤] عبد الله بن سلمة","level":8,"page":11709},{"title":"[١٧٣٥] عبد الله بن سليمان","level":8,"page":11710},{"title":"[١٧٣٦] عبد الله بن شبرمة","level":8,"page":11711},{"title":"[١٧٣٧] عبد الله بن شداد","level":8,"page":11712},{"title":"[١٧٣٨] عبد الله بن شقيق","level":8,"page":11713},{"title":"[١٧٣٩] عبد الله بن شهاب","level":8,"page":11714},{"title":"[١٧٤٠] عبد الله بن صفوان","level":8,"page":11715},{"title":"[١٧٤١] عبد الله بن طاووس","level":8,"page":11716},{"title":"[١٧٤٢] عبد الله بن أبي طلحة","level":8,"page":11717},{"title":"[١٧٤٣] عبد الله بن ظالم","level":8,"page":11718},{"title":"[١٧٤٤] عبد الله بن عامر","level":8,"page":11719},{"title":"[١٧٤٥] عبد الله بن عبد الرحمن","level":8,"page":11720},{"title":"[١٧٤٦] عبد الله بن عبد الرحمن","level":8,"page":11721},{"title":"[١٧٤٧] عبد الله بن أبي عبد الرحمن","level":8,"page":11722},{"title":"[١٧٤٨] عبد الله بن عبد الرحمن","level":8,"page":11723},{"title":"[١٧٤٩] عبد الله بن عبد الرحمن","level":8,"page":11724},{"title":"[١٧٥٠] عبد الله بن عبد الله بن جابر","level":8,"page":11725},{"title":"[] عبد الله بن عبد الله بن جبر","level":8,"page":11726},{"title":"[١٧٥١] عبد الله بن عبد الله بن عمر","level":8,"page":11727},{"title":"[١٧٥٢] عبد الله بن عبيد","level":8,"page":11728},{"title":"[١٧٥٣] عبد الله بن عبيد الله","level":8,"page":11729},{"title":"[١٧٥٤] عبد الله بن عتبة","level":8,"page":11730},{"title":"[١٧٥٥] عبد الله بن عكيم","level":8,"page":11731},{"title":"[١٧٥٦] عبد الله بن علي بن يزيد","level":8,"page":11732},{"title":"[١٧٥٧] عبد الله بن عمرو بن عثمان","level":8,"page":11733},{"title":"[١٧٥٨] عبد الله بن عمرو بن الفغواء","level":8,"page":11734},{"title":"[١٧٥٩] عبد الله بن عمرو بن الحضرمي","level":8,"page":11735},{"title":"[١٧٦٠] عبد الله بن عون","level":8,"page":11736},{"title":"[١٧٦١] عبد الله بن فضالة","level":8,"page":11737},{"title":"[١٧٦٢] عبد الله بن الفضل","level":8,"page":11738},{"title":"[١٧٦٣] عبد الله بن فروخ","level":8,"page":11739},{"title":"[] عبد الله بن قارظ","level":8,"page":11740},{"title":"[١٧٦٤] عبد الله بن أبي قتادة","level":8,"page":11741},{"title":"[١٧٦٥] عبد الله بن أبي قيس","level":8,"page":11742},{"title":"[١٧٦٦] عبد الله بن كثير","level":8,"page":11743},{"title":"[١٧٦٧] عبد الله بن كعب","level":8,"page":11744},{"title":"[١٧٦٨] عبد الله بن لحي","level":8,"page":11745},{"title":"[١٧٦٩] عبد الله بن مالك","level":8,"page":11746},{"title":"[١٧٧٠] عبد الله بن مالك","level":8,"page":11747},{"title":"[١٧٧١] عبد الله بن المبارك","level":8,"page":11748},{"title":"[١٧٧٢] عبد الله بن محمد الأذرمي","level":8,"page":11749},{"title":"[١٧٧٣] عبد الله بن محمد بن الحنفية","level":8,"page":11750},{"title":"[١٧٧٤] عبد الله بن محمد بن أبي شيبة","level":8,"page":11751},{"title":"[١٧٧٥] عبد الله بن محمد بن عبد الرحمن","level":8,"page":11752},{"title":"[١٧٧٦] عبد الله بن محمد بن علي","level":8,"page":11753},{"title":"[١٧٧٧] عبد الله بن محمد بن عقيل","level":8,"page":11754},{"title":"[١٧٧٨] عبد الله بن محمد النفيلي","level":8,"page":11755},{"title":"[١٧٧٩] عبد الله بن محيريز","level":8,"page":11756},{"title":"[١٧٨٠] عبد الله بن مسلم بن قتيبة","level":8,"page":11757},{"title":"[١٧٨١] عبد الله بن مسلمة","level":8,"page":11758},{"title":"[١٧٨٢] عبد الله بن مطيع","level":8,"page":11759},{"title":"[١٧٨٣] عبد الله بن معقل","level":8,"page":11760},{"title":"[١٧٨٤] عبد الله بن المغيرة","level":8,"page":11761},{"title":"[١٧٨٥] عبد الله بن مقسم","level":8,"page":11762},{"title":"[١٧٨٦] عبد الله بن موهب","level":8,"page":11763},{"title":"[١٧٨٧] عبد الله بن أبي نجيح","level":8,"page":11764},{"title":"[١٧٨٨] عبد الله بن واقد","level":8,"page":11765},{"title":"[١٧٨٩] عبد الله بن وهب","level":8,"page":11766},{"title":"[١٧٩٠] عبد الله بن وهب","level":8,"page":11767},{"title":"[١٧٩١] عبد الله بن هارون المأمون","level":8,"page":11768},{"title":"[١٧٩٢] عبد الله بن يزيد","level":8,"page":11769},{"title":"[١٧٩٣] عبد الله بن يزيد","level":8,"page":11770},{"title":"[١٧٩٤] عبد الله بن أبي يزيد","level":8,"page":11771},{"title":"[١٧٩٥] عبد الله بن يسار","level":8,"page":11772},{"title":"[١٧٩٦] عبد الملك بن أبي بكر","level":8,"page":11773},{"title":"[١٧٩٧] عبد الملك بن حبيب","level":8,"page":11774},{"title":"[١٧٩٨] عبد الملك بن عبد العزيز بن جريج","level":8,"page":11775},{"title":"[١٧٩٩] عبد الملك بن عمير","level":8,"page":11776},{"title":"[١٨٠٠] عبد الملك بن أبي القاسم","level":8,"page":11777},{"title":"[١٨٠١] عبد الملك بن أبي محذورة","level":8,"page":11778},{"title":"[١٨٠٢] عبد الملك بن مروان","level":8,"page":11779},{"title":"[١٨٠٣] عبد الملك بن ملحان","level":8,"page":11780},{"title":"[١٨٠٤] عبد الواحد بن أيمن","level":8,"page":11781},{"title":"[١٨٠٥] عبد الواحد بن زياد","level":8,"page":11782},{"title":"[١٨٠٦] عبد الواحد بن سليم","level":8,"page":11783},{"title":"[١٨٠٧] عبد الوارث بن عبد الصمد","level":8,"page":11784},{"title":"[١٨٠٨] عبد الوهاب الثقفي","level":8,"page":11785},{"title":"[١٨٠٩] عبد الوهاب بن علي بن علي","level":8,"page":11786},{"title":"[١٨١٠] عبد الوهاب بن علي بن نصر","level":8,"page":11787},{"title":"[١٨١١] عبد الوهاب بن هبة الله","level":8,"page":11788},{"title":"[١٨١٢] عبيد الله بن الأسد الخولاني","level":8,"page":11789},{"title":"[١٨١٣] عبيد الله بن حميد","level":8,"page":11790},{"title":"[١٨١٤] عبيد الله بن أبي رافع","level":8,"page":11791},{"title":"[١٨١٥] عبيد الله بن زياد","level":8,"page":11792},{"title":"[١٨١٦] عبيد الله بن عبد الله بن عتبة","level":8,"page":11793},{"title":"[١٨١٧] عبيد الله بن عبد الله بن عمر","level":8,"page":11794},{"title":"[١٨١٨] عبيد الله بن أبي عبد الله","level":8,"page":11795},{"title":"[١٨١٩] عبيد الله بن عبد الكريم","level":8,"page":11796},{"title":"[١٨٢٠] عبيد الله بن عبيد","level":8,"page":11797},{"title":"[١٨٢١] عبيد الله بن عدي","level":8,"page":11798},{"title":"[١٨٢٢] عبيد الله بن عكراش","level":8,"page":11799},{"title":"[١٨٢٣] عبيد الله بن عمر","level":8,"page":11800},{"title":"[١٨٢٤] عبيد الله بن عمرو","level":8,"page":11801},{"title":"[١٨٢٥] عبيد الله بن عياض","level":8,"page":11802},{"title":"[١٨٢٦] عبيد الله بن القبطية","level":8,"page":11803},{"title":"[١٨٢٧] عبيد الله بن كعب","level":8,"page":11804},{"title":"[١٨٢٨] عبيد الله بن معاذ","level":8,"page":11805},{"title":"[١٨٢٩] عبيد الله بن معدان","level":8,"page":11806},{"title":"[١٨٣٠] عبيد الله بن موسى","level":8,"page":11807},{"title":"[١٨٣١] عبيد الله بن عمر","level":8,"page":11808},{"title":"[١٨٣٢] عبيد الله بن يحيى","level":8,"page":11809},{"title":"[١٨٣٣] عبيد الله بن أبي يزيد","level":8,"page":11810},{"title":"[١٨٣٤] عبيد بن ثمامة","level":8,"page":11811},{"title":"[١٨٣٥] عبيد بن جبر","level":8,"page":11812},{"title":"[١٨٣٦] عبيد بن جريج","level":8,"page":11813},{"title":"[١٨٣٧] عبيد بن رفاعة","level":8,"page":11814},{"title":"[١٨٣٨] عبيد بن السباق","level":8,"page":11815},{"title":"[١٨٣٩] عبيد بن أبي صالح","level":8,"page":11816},{"title":"[١٨٤٠] عبيد بن عمير","level":8,"page":11817},{"title":"[١٨٤١] عبيد بن فيروز","level":8,"page":11818},{"title":"[١٨٤٢] عبيدة السلماني","level":8,"page":11819},{"title":"[١٨٤٣] عثمان بن حاضر","level":8,"page":11820},{"title":"[١٨٤٤] عثمان بن أبي حازم","level":8,"page":11821},{"title":"[١٨٤٥] عثمان بن حكيم","level":8,"page":11822},{"title":"[١٨٤٦] عثمان بن سلمة","level":8,"page":11823},{"title":"[١٨٤٧] عثمان بن أبي سليمان","level":8,"page":11824},{"title":"[١٨٤٨] عثمان بن سهل","level":8,"page":11825},{"title":"[١٨٤٩] عثمان بن أبي سودة","level":8,"page":11826},{"title":"[١٨٥٠] عثمان بن أبي شيبة","level":8,"page":11827},{"title":"[١٨٥١] عثمان بن عبد الله","level":8,"page":11828},{"title":"[١٨٥٢] عثمان بن أبي العاتكة","level":8,"page":11829},{"title":"[١٨٥٣] عثمان بن عيسى.","level":8,"page":11830},{"title":"[١٨٥٤] عثمان بن غياث","level":8,"page":11831},{"title":"[١٨٥٥] عثيم بن كليب","level":8,"page":11832},{"title":"[١٨٥٦] عدي بن عدي","level":8,"page":11833},{"title":"[١٨٥٧] عدي بن ثابت","level":8,"page":11834},{"title":"[١٨٥٨] عراك بن مالك","level":8,"page":11835},{"title":"[١٨٥٩] عرفجة بن [عبد الله]","level":8,"page":11836},{"title":"[١٨٦٠] عروة بن أذينة","level":8,"page":11837},{"title":"[١٨٦١] عروة بن الزبير","level":8,"page":11838},{"title":"[١٨٦٢] عروة بن عامر","level":8,"page":11839},{"title":"[١٨٦٣] عروة بن محمد بن عطية بن عروة","level":8,"page":11840},{"title":"[١٨٦٤] عروة بن المغيرة","level":8,"page":11841},{"title":"[١٨٦٥] عزرة","level":8,"page":11842},{"title":"[١٨٦٦] عطاء بن أبي رباح","level":8,"page":11843},{"title":"[١٨٦٧] عطاء الخراساني","level":8,"page":11844},{"title":"[١٨٦٨] عطاء بن السائب","level":8,"page":11845},{"title":"[١٨٦٩] عطاء بن أبي مروان","level":8,"page":11846},{"title":"[١٨٧٠] عطاء بن يزيد","level":8,"page":11847},{"title":"[١٨٧١] عطاء بن يسار","level":8,"page":11848},{"title":"[١٨٧٢] عفان بن مسلم","level":8,"page":11849},{"title":"[١٨٧٣] عقبة بن أوس","level":8,"page":11850},{"title":"[١٨٧٤] عقبة بن حريث","level":8,"page":11851},{"title":"[١٨٧٥] عقبة بن علقمة","level":8,"page":11852},{"title":"[١٨٧٦] عقبة بن مسلم","level":8,"page":11853},{"title":"[١٨٧٧] عقيل بن خالد","level":8,"page":11854},{"title":"[١٨٧٨] عقيل بن شبيب","level":8,"page":11855},{"title":"[١٨٧٩] عكرمة بن خالد","level":8,"page":11856},{"title":"[١٨٨٠] عكرمة مولى ابن عباس","level":8,"page":11857},{"title":"[١٨٨١] العلاء بن أبي حكيم","level":8,"page":11858},{"title":"[١٨٨٢] العلاء بن زياد","level":8,"page":11859},{"title":"[١٨٨٣] العلاء بن عبد الرحمن","level":8,"page":11860},{"title":"[١٨٨٤] العلاء بن الفضل","level":8,"page":11861},{"title":"[١٨٨٥] العلاء بن المسيب","level":8,"page":11862},{"title":"[١٨٨٦] علقمة بن عبد الله","level":8,"page":11863},{"title":"[١٨٨٧] علقمة بن أبي علقمة","level":8,"page":11864},{"title":"[١٨٨٨] علقمة بن قيس","level":8,"page":11865},{"title":"[١٨٨٩] علي بن أحمد [اليزدي]","level":8,"page":11866},{"title":"[١٨٩٠] علي بن أحمد [التستري]","level":8,"page":11867},{"title":"[١٨٩١] علي بن أحمد [بن الحمامي]","level":8,"page":11868},{"title":"[١٨٩٢] علي بن إسماعيل","level":8,"page":11869},{"title":"[١٨٩٣] علي البارقي","level":8,"page":11870},{"title":"[١٨٩٤] علي بن بذيمة","level":8,"page":11871},{"title":"[١٨٩٥] علي بن الجعد","level":8,"page":11872},{"title":"[١٨٩٦] علي بن حجر","level":8,"page":11873},{"title":"[١٨٩٧] علي بن الحسين","level":8,"page":11874},{"title":"[١٨٩٨] علي بن الحسين","level":8,"page":11875},{"title":"[١٨٩٩] علي بن خشرم","level":8,"page":11876},{"title":"[١٩٠٠] علي بن ربيعة","level":8,"page":11877},{"title":"[١٩٠١] علي بن زيد","level":8,"page":11878},{"title":"[١٩٠٢] علي بن سهل","level":8,"page":11879},{"title":"[١٩٠٣] علي بن شماخ","level":8,"page":11880},{"title":"[١٩٠٤] علي بن عبد الله بن المديني","level":8,"page":11881},{"title":"[١٩٠٥] علي بن عبد الله بن العباس","level":8,"page":11882},{"title":"[١٩٠٦] علي بن عبيد الله الزاغوني","level":8,"page":11883},{"title":"[١٩٠٧] علي بن عبد الرحمن","level":8,"page":11884},{"title":"[١٩٠٨] علي بن علي","level":8,"page":11885},{"title":"[١٩٠٩] علي بن عمر الدارقطني","level":8,"page":11886},{"title":"[١٩١٠] علي بن عمر بن علي","level":8,"page":11887},{"title":"[١٩١١] علي بن مسهر","level":8,"page":11888},{"title":"[١٩١٢] علي بن المنذر","level":8,"page":11889},{"title":"[١٩١٣] علي بن موسى الرضا","level":8,"page":11890},{"title":"[١٩١٤] عمار بن أبي عمار","level":8,"page":11891},{"title":"[١٩١٥] عمارة بن جوين","level":8,"page":11892},{"title":"[١٩١٦] عمارة بن عمير","level":8,"page":11893},{"title":"[١٩١٧] عمارة بن عمير","level":8,"page":11894},{"title":"[١٩١٨] عمارة بن غراب","level":8,"page":11895},{"title":"[١٩١٩] عمر بن إبراهيم","level":8,"page":11896},{"title":"[١٩٢٠] عمر بن أنس بن مالك الأنصاري","level":8,"page":11897},{"title":"[١٩٢١] عمر بن ثابت","level":8,"page":11898},{"title":"[١٩٢٢] عمر بن الحكم","level":8,"page":11899},{"title":"[١٩٢٣] عمر بن حمزة","level":8,"page":11900},{"title":"[١٩٢٤] عمر بن السائب","level":8,"page":11901},{"title":"[١٩٢٥] عمر بن أبي سلمة","level":8,"page":11902},{"title":"[١٩٢٦] عمر بن عبد الله","level":8,"page":11903},{"title":"[١٩٢٧] عمر بن عبد الرحمن","level":8,"page":11904},{"title":"[١٩٢٨] عمر بن عبد العزيز","level":8,"page":11905},{"title":"[١٩٢٩] عمر بن عبيد الله","level":8,"page":11906},{"title":"[١٩٣٠] عمر بن عطاء","level":8,"page":11907},{"title":"[١٩٣١] عمر بن مسلم","level":8,"page":11908},{"title":"[١٩٣٢] عمرو بن أبان","level":8,"page":11909},{"title":"[١٩٣٣] عمرو بن الأسود","level":8,"page":11910},{"title":"[١٩٣٤] عمرو بن أوس الثقفي","level":8,"page":11911},{"title":"[١٩٣٥] عمرو بن بحر الجاحظ","level":8,"page":11912},{"title":"[١٩٣٦] عمرو بن ثابت","level":8,"page":11913},{"title":"[١٩٣٧] عمرو بن دينار","level":8,"page":11914},{"title":"[١٩٣٨] عمرو بن سعد","level":8,"page":11915},{"title":"[١٩٣٩] عمرو بن سعيد","level":8,"page":11916},{"title":"[١٩٤٠] عمرو بن سعيد","level":8,"page":11917},{"title":"[١٩٤١] عمرو بن سليم","level":8,"page":11918},{"title":"[١٩٤٢] عمرو بن شرحبيل","level":8,"page":11919},{"title":"[١٩٤٣] عمرو بن الشريد","level":8,"page":11920},{"title":"[١٩٤٤] عمرو بن شعيب","level":8,"page":11921},{"title":"[١٩٤٥] عمرو بن عبد الله","level":8,"page":11922},{"title":"[١٩٤٦] عمرو بن عبيد الله السبيعي","level":8,"page":11923},{"title":"[١٩٤٧] عمرو بن عبد الله بن صفوان","level":8,"page":11924},{"title":"[١٩٤٨] عمرو بن عثمان بن عفان","level":8,"page":11925},{"title":"[١٩٤٩] عمرو بن عثمان المخزومي","level":8,"page":11926},{"title":"[١٩٥٠] عمرو بن غالب","level":8,"page":11927},{"title":"[١٩٥١] عمرو بن أبي قرة","level":8,"page":11928},{"title":"[١٩٥٢] عمرو بن مرزوق","level":8,"page":11929},{"title":"[١٩٥٣] عمرو بن مرزوق","level":8,"page":11930},{"title":"[١٩٥٤] عمرو بن مرة","level":8,"page":11931},{"title":"[١٩٥٥] عمرو بن مسلم","level":8,"page":11932},{"title":"[١٩٥٦] عمرو بن ميمون","level":8,"page":11933},{"title":"[١٩٥٧] عمرو بن نصر","level":8,"page":11934},{"title":"[١٩٥٨] عمرو بن هرم","level":8,"page":11935},{"title":"[١٩٥٩] عمرو بن يحيى","level":8,"page":11936},{"title":"[١٩٦٠] عمران بن تيم","level":8,"page":11937},{"title":"[١٩٦١] عمران بن حدير","level":8,"page":11938},{"title":"[١٩٦٢] عمران بن حطان","level":8,"page":11939},{"title":"[١٩٦٣] عمران بن داود","level":8,"page":11940},{"title":"[١٩٦٤] عمران بن سهل","level":8,"page":11941},{"title":"[١٩٦٥] عمران بن ميسرة","level":8,"page":11942},{"title":"[١٩٦٦] عمير بن سعيد","level":8,"page":11943},{"title":"[١٩٦٧] عمير بن يزيد","level":8,"page":11944},{"title":"[١٩٦٨] عنبسة بن سعيد","level":8,"page":11945},{"title":"[١٩٦٩] عنبسة بن أبي سفيان","level":8,"page":11946},{"title":"[١٩٧٠] عنبسة بن عبد الرحمن","level":8,"page":11947},{"title":"[١٩٧١] عوف بن أبي جميلة","level":8,"page":11948},{"title":"[١٩٧٢] عوف بن مالك بن الطفيل","level":8,"page":11949},{"title":"[١٩٧٣] عوف بن مالك","level":8,"page":11950},{"title":"[١٩٧٤] عون بن عتبة","level":8,"page":11951},{"title":"[١٩٧٥] عياش بن عباس","level":8,"page":11952},{"title":"[١٩٧٦] عياض الأشعري","level":8,"page":11953},{"title":"[١٩٧٧] عياض بن هلال","level":8,"page":11954},{"title":"[١٩٧٨] عيسى بن أيوب","level":8,"page":11955},{"title":"[١٩٧٩] عيسى بن حماد","level":8,"page":11956},{"title":"[١٩٨٠] عيسى بن حمزة","level":8,"page":11957},{"title":"[١٩٨١] عيسى بن سليمان","level":8,"page":11958},{"title":"[١٩٨٢] عيسى بن سهل","level":8,"page":11959},{"title":"[١٩٨٣] عيسى بن طلحة","level":8,"page":11960},{"title":"[١٩٨٤] عيسى بن عبد الله","level":8,"page":11961},{"title":"[١٩٨٥] عيسى بن محمد","level":8,"page":11962},{"title":"[١٩٨٦] عيسى بن واقد","level":8,"page":11963},{"title":"[١٩٨٧] عيسى بن يونس","level":8,"page":11964},{"title":"[١٩٨٨] عيينة بن عبد الرحمن","level":8,"page":11965},{"title":"الفرع الثالث: في جماعة متفرقة","level":7,"page":11966},{"title":"[١٩٨٩] العاص بن وائل","level":8,"page":11966},{"title":"[١٩٩٠] العاقب","level":8,"page":11967},{"title":"[١٩٩١] عامر بن الطفيل","level":8,"page":11968},{"title":"[١٩٩٢] عامر بن لؤي","level":8,"page":11969},{"title":"[١٩٩٣] عباد بن الحارث","level":8,"page":11970},{"title":"[١٩٩٤] عبد الرحمن بن عيينة","level":8,"page":11971},{"title":"[١٩٩٥] عبد الله بن أبي","level":8,"page":11972},{"title":"[١٩٩٦] عبد الله بن أمية","level":8,"page":11973},{"title":"[١٩٩٧] عبد الله بن خطل","level":8,"page":11974},{"title":"[١٩٩٨] عبد العزى بن قطن","level":8,"page":11975},{"title":"[١٩٩٩] عبد مناف","level":8,"page":11976},{"title":"[٢٠٠٠] عبيدة بن سعيد","level":8,"page":11977},{"title":"[٢٠٠١] عتبة بن ربيعة","level":8,"page":11978},{"title":"[٢٠٠٢] عتبة بن أبي وقاص","level":8,"page":11979},{"title":"[٢٠٠٣] عرينة","level":8,"page":11980},{"title":"[٢٠٠٤] عقيل","level":8,"page":11980},{"title":"[٢٠٠٥] عكل","level":8,"page":11980},{"title":"[٢٠٠٦] عمارة بن أم سعد","level":8,"page":11981},{"title":"[٢٠٠٧] عمرو بن قميئة","level":8,"page":11982},{"title":"[٢٠٠٨] عمرو بن لحي","level":8,"page":11983},{"title":"القسم الثاني: في النساء ولقلة ما ورد منهن لم نفصله فأوردنا أسمائهن مسرودة","level":6,"page":11984},{"title":"[٢٠٠٩] عاتكة بنت خالد","level":7,"page":11984},{"title":"[٢٠١٠] عاتكة بنت زيد","level":7,"page":11985},{"title":"[٢٠١١] عاتكة بنت مرة","level":7,"page":11986},{"title":"[٢٠١٢] عاصية بنت ثابت","level":7,"page":11987},{"title":"[٢٠١٣] عالية بنت سبيع","level":7,"page":11988},{"title":"[٢٠١٤] عائشة أم المؤمنين","level":7,"page":11989},{"title":"[٢٠١٥] عائشة بنت طلحة","level":7,"page":11990},{"title":"[٢٠١٦] عديسة","level":7,"page":11991},{"title":"[٢٠١٧] عمرة بنت رواحة","level":7,"page":11992},{"title":"[٢٠١٨] عمرة بنت عبد الرحمن","level":7,"page":11993},{"title":"[٢٠١٩] عناق","level":7,"page":11994},{"title":"الفصل الثاني: في ذكر الكنى","level":5,"page":11995},{"title":"القسم الأول: في الصحابة","level":6,"page":11995},{"title":"[٢٠٢٠] أبو العاص بن الربيع","level":7,"page":11995},{"title":"[٢٠٢١] أبو عامر","level":7,"page":11996},{"title":"[٢٠٢٢] أبو عبد الرحمن الفهري","level":7,"page":11997},{"title":"[] أبو عبد الله الصنابحي","level":7,"page":11998},{"title":"[] أبو عبس","level":7,"page":11999},{"title":"[] أبو عبيدة","level":7,"page":12000},{"title":"[٢٠٢٣] أبو عزة","level":7,"page":12001},{"title":"[٢٠٢٤] أبو عقبة","level":7,"page":12002},{"title":"[] أبو عقرب","level":7,"page":12003},{"title":"[٢٠٢٥] أبو عمرو بن حفص","level":7,"page":12004},{"title":"[٢٠٢٦] أبو عمرة","level":7,"page":12005},{"title":"[٢٠٢٧] أبو عميرة","level":7,"page":12006},{"title":"[٢٠٢٨] أبو عياش الزرقي","level":7,"page":12007},{"title":"[٢٠٢٩] أم عطية","level":7,"page":12008},{"title":"[٢٠٣٠] أم العلاء","level":7,"page":12009},{"title":"[٢٠٣١] أم عمارة بنت كعب","level":7,"page":12010},{"title":"[٢٠٣٢] أم عمارة الأنصارية","level":7,"page":12011},{"title":"القسم الثاني: في التابعين ومن بعدهم","level":6,"page":12012},{"title":"[٢٠٣٣] أبو عاصم الشيباني","level":7,"page":12012},{"title":"أبو عاصم","level":7,"page":12013},{"title":"[٢٠٣٤] أبو العالية","level":7,"page":12014},{"title":"[٢٠٣٥] أبو العالية","level":7,"page":12015},{"title":"[] أبو العالية","level":7,"page":12016},{"title":"[٢٠٣٦] أبو عامر","level":7,"page":12017},{"title":"[] أبو العباس بن عقدة","level":7,"page":12018},{"title":"[٢٠٣٧] أبو عبد الرحمن الحبلي","level":7,"page":12019},{"title":"[٢٠٣٨] أبو عبد الرحمن السلمي","level":7,"page":12020},{"title":"[٢٠٣٩] أبو عبد الله الأغر","level":7,"page":12021},{"title":"[٢٠٤٠] أبو عبد الله مولى شداد","level":7,"page":12022},{"title":"[] أبو عبيدة بن عبد الله","level":7,"page":12023},{"title":"[٢٠٤١] أبو عبيدة بن محمد","level":7,"page":12024},{"title":"[٢٠٤٢] أبو عثمان النهدي","level":7,"page":12025},{"title":"[٢٠٤٣] أبو عثمان مولى أبي هاشم","level":7,"page":12026},{"title":"[٢٠٤٤] أبو العجفاء","level":7,"page":12027},{"title":"[] أبو العشراء","level":7,"page":12028},{"title":"[٢٠٤٥] أبو عطية","level":7,"page":12029},{"title":"[٢٠٤٦] أبو العلاء","level":7,"page":12030},{"title":"[٢٠٤٧] أبو علقمة","level":7,"page":12031},{"title":"[٢٠٤٨] أبو علي","level":7,"page":12032},{"title":"[٢٠٤٩] أبو عمران الجوني","level":7,"page":12033},{"title":"[٢٠٥٠] أبو عمير بن أنس","level":7,"page":12034},{"title":"[٢٠٥١] أبو عنبة الخولاني","level":7,"page":12035},{"title":"[٢٠٥٢] أبو عوانة","level":7,"page":12036},{"title":"[] أبو عياش","level":7,"page":12037},{"title":"[٢٠٥٣] أبو عياض","level":7,"page":12038},{"title":"[٢٠٥٤] أبو العيناء","level":7,"page":12039},{"title":"[٢٠٥٥] أم عاصم","level":7,"page":12040},{"title":"الفصل الثالث: في الأبناء","level":5,"page":12041},{"title":"القسم الأول: في الصحابة","level":6,"page":12041},{"title":"[٢٠٥٦] ابن عامر","level":7,"page":12041},{"title":"[٢٠٥٧] ابن عباس","level":7,"page":12042},{"title":"[٢٠٥٨] ابن أم عبد","level":7,"page":12043},{"title":"[٢٠٥٩] ابنا عفراء","level":7,"page":12044},{"title":"[٢٠٦٠] ابن عمر","level":7,"page":12045},{"title":"[٢٠٦١] ابن عمرو","level":7,"page":12046},{"title":"[٢٠٦٢] ابن أبي عميرة","level":7,"page":12047},{"title":"القسم الثاني: في التابعين فمن بعدهم وغيرهم","level":6,"page":12048},{"title":"[٢٠٦٣] بنو عامر","level":7,"page":12048},{"title":"[٢٠٦٤] بنو عبد الأشهل","level":7,"page":12049},{"title":"[٢٠٦٥] ابن أخي عبد الله بن سلام","level":7,"page":12050},{"title":"[٢٠٦٦] ابن عبد الله بن مغفل","level":7,"page":12051},{"title":"[٢٠٦٧] ابن عبد ياليل","level":7,"page":12052},{"title":"[٢٠٦٨] ابن عتبة","level":7,"page":12053},{"title":"[٢٠٦٩] ابن أبي عتيق","level":7,"page":12054},{"title":"[٢٠٧٠] ابن عجلان","level":7,"page":12055},{"title":"[٢٠٧١] ابن أبي عدي","level":7,"page":12056},{"title":"[٢٠٧٢] بنو عذرة","level":7,"page":12057},{"title":"[٢٠٧٣] بنو عصية","level":7,"page":12058},{"title":"[٢٠٧٤] ابن عطية","level":7,"page":12059},{"title":"[٢٠٧٥] ابن عقيل","level":7,"page":12060},{"title":"[٢٠٧٦] ابن علقمة","level":7,"page":12061},{"title":"[٢٠٧٧] ابن العلماء","level":7,"page":12062},{"title":"[٢٠٧٨] ابن أبي عمار","level":7,"page":12063},{"title":"[٢٠٧٩] بنو عمرو بن عوف","level":7,"page":12064},{"title":"[٢٠٨٠] ابن أبي عمرو","level":7,"page":12065},{"title":"[٢٠٨١] ابن أبي عمرة","level":7,"page":12066},{"title":"[٢٠٨٢] ابن عمير","level":7,"page":12067},{"title":"[٢٠٨٣] بنو العنبر","level":7,"page":12068},{"title":"[٢٠٨٤] ابن عون","level":7,"page":12069},{"title":"[٢٠٨٥] ابن عيينة","level":7,"page":12070},{"title":"الفصل الرابع: في الأنساب","level":5,"page":12071},{"title":"[٢٠٨٦] العامري","level":6,"page":12071},{"title":"[٢٠٨٧] العائذي","level":6,"page":12072},{"title":"[٢٠٨٨] العائشي","level":6,"page":12073},{"title":"[٢٠٨٩] العبدي","level":6,"page":12074},{"title":"[٢٠٩٠] العبدري","level":6,"page":12075},{"title":"[٢٠٩١] العبسي","level":6,"page":12076},{"title":"[٢٠٩٢] العبشمي","level":6,"page":12077},{"title":"[٢٠٩٣] العبقسي","level":6,"page":12078},{"title":"[٢٠٩٤] العتكي","level":6,"page":12079},{"title":"[٢٠٩٥] العجلاني","level":6,"page":12080},{"title":"[٢٠٩٦] العجلي","level":6,"page":12081},{"title":"[٢٠٩٧] العجيفي","level":6,"page":12082},{"title":"[٢٠٩٨] العدوي","level":6,"page":12083},{"title":"[٢٠٩٩] العذري","level":6,"page":12084},{"title":"[٢١٠٠] العصري","level":6,"page":12085},{"title":"[٢١٠١] العطاردي","level":6,"page":12086},{"title":"[٢١٠٢] العقبي","level":6,"page":12087},{"title":"[٢١٠٣] العقدي","level":6,"page":12088},{"title":"[٢١٠٤] العقيلي","level":6,"page":12089},{"title":"[٢١٠٥] العكلي","level":6,"page":12090},{"title":"[٢١٠٦] العلقي","level":6,"page":12091},{"title":"[٢١٠٧] العمري","level":6,"page":12092},{"title":"[٢١٠٨] العمري","level":6,"page":12093},{"title":"[٢١٠٩] العمي","level":6,"page":12094},{"title":"[٢١١٠] العنبري","level":6,"page":12095},{"title":"[٢١١١] العنزي","level":6,"page":12096},{"title":"[٢١١٢] العنزي","level":6,"page":12097},{"title":"[٢١١٣] العنسي","level":6,"page":12098},{"title":"[٢١١٤] العوذي","level":6,"page":12099},{"title":"[٢١١٥] العوفي","level":6,"page":12100},{"title":"[] العيشي","level":6,"page":12101},{"title":"حرف الغين","level":4,"page":12102},{"title":"الفصل الأول: في الصحابة","level":5,"page":12102},{"title":"[٢١١٦] غالب بن أبجر","level":6,"page":12102},{"title":"[٢١١٧] غراب","level":6,"page":12103},{"title":"[٢١١٨] غرفة بن الحارث","level":6,"page":12104},{"title":"[٢١١٩] غضيف بن الحارث","level":6,"page":12105},{"title":"[٢١٢٠] غيلان بن سلمة","level":6,"page":12106},{"title":"[٢١٢١] غزية بنت دودان","level":6,"page":12107},{"title":"الفصل الثاني: في التابعين وغيرهم","level":5,"page":12108},{"title":"[٢١٢٢] غالب القطان","level":6,"page":12108},{"title":"[٢١٢٣] غسان","level":6,"page":12109},{"title":"[٢١٢٤] الغريف بن عياش","level":6,"page":12110},{"title":"[٢١٢٥] غطفان","level":6,"page":12111},{"title":"[٢١٢٦] غطيف","level":6,"page":12112},{"title":"[٢١٢٧] غفار","level":6,"page":12113},{"title":"[٢١٢٨] غورث","level":6,"page":12114},{"title":"[٢١٢٩] غياث بن إبراهيم","level":6,"page":12115},{"title":"[٢١٣٠] غيلان بن جامع","level":6,"page":12116},{"title":"[٢١٣١] غيلان بن جرير","level":6,"page":12117},{"title":"الفصل الثالث: في الكنى والأبناء والألقاب","level":5,"page":12118},{"title":"[٢١٣٢] أبوغالب","level":6,"page":12118},{"title":"[٢١٣٣] أبو غسان","level":6,"page":12119},{"title":"[] أبو غطفان","level":6,"page":12120},{"title":"[٢١٣٤] أبو غطيف","level":6,"page":12121},{"title":"[٢١٣٥] أبو غلاب","level":6,"page":12122},{"title":"[٢١٣٦] بنو غفار","level":6,"page":12123},{"title":"[٢١٣٧] بنو غنم","level":6,"page":12124},{"title":"[٢١٣٨] ابنة غيلان","level":6,"page":12125},{"title":"[٢١٣٩] غندر","level":6,"page":12126},{"title":"الفصل الرابع: في النسب","level":5,"page":12127},{"title":"[٢١٤٠] الغاضري","level":6,"page":12127},{"title":"[٢١٤١] الغافقي","level":6,"page":12128},{"title":"[٢١٤٢] الغامدي","level":6,"page":12129},{"title":"[٢١٤٣] الغبري","level":6,"page":12130},{"title":"[٢١٤٤] الغداني","level":6,"page":12131},{"title":"[٢١٤٥] الغزالي","level":6,"page":12132},{"title":"[٢١٤٦] الغساني","level":6,"page":12133},{"title":"[٢١٤٧] الغطفاني","level":6,"page":12134},{"title":"[٢١٤٨] الغطيفي","level":6,"page":12135},{"title":"[٢١٤٩] الغفاري","level":6,"page":12136},{"title":"[٢١٥٠] الغنوي","level":6,"page":12137},{"title":"[] الغورجي","level":6,"page":12138},{"title":"حرف الفاء","level":4,"page":12139},{"title":"الفصل الأول: في السماء","level":5,"page":12139},{"title":"القسم الأول: في الرجال","level":6,"page":12139},{"title":"الفرع الأول: في الصحابة","level":7,"page":12139},{"title":"[٢١٥١] الفجيع بن عبد الله","level":8,"page":12139},{"title":"[٢١٥٢] فرات بن حيان","level":8,"page":12140},{"title":"[٢١٥٣] فراس بن حابس","level":8,"page":12141},{"title":"[٢١٥٤] فروة بن مسيك","level":8,"page":12142},{"title":"[٢١٥٥] فروة بن نفاثة","level":8,"page":12143},{"title":"[٢١٥٦] فضالة بن عبيد","level":8,"page":12144},{"title":"[٢١٥٧] الفضل بن العباس","level":8,"page":12145},{"title":"[] فلان بن هبيرة","level":8,"page":12146},{"title":"[٢١٥٨] فيروز الديلمي","level":8,"page":12147},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":12148},{"title":"[٢١٥٩] الفرافصة","level":8,"page":12148},{"title":"[٢١٦٠] فرج","level":8,"page":12149},{"title":"[٢١٦١] فرقد السبخي","level":8,"page":12150},{"title":"[٢١٦٢] فروة بن نوفل","level":8,"page":12151},{"title":"[٢١٦٣] الفضل بن الحسن","level":8,"page":12152},{"title":"[٢١٦٤] الفضل بن دكين","level":8,"page":12153},{"title":"[٢١٦٥] فضيل بن سليمان","level":8,"page":12154},{"title":"[٢١٦٦] فضيل بن عياض","level":8,"page":12155},{"title":"[٢١٦٧] فقيم اللخمي","level":8,"page":12156},{"title":"[] فهر","level":8,"page":12157},{"title":"[٢١٦٨] فرعون","level":8,"page":12158},{"title":"القسم الثاني: في النساء","level":6,"page":12159},{"title":"الفرع الأول: في الصحابيات","level":7,"page":12159},{"title":"[٢١٦٩] فاختة بنت أبي طالب","level":8,"page":12159},{"title":"[٢١٧٠] فاطمة بنت أبي حبيش","level":8,"page":12160},{"title":"[٢١٧١] فاطمة بن حمزة","level":8,"page":12161},{"title":"[٢١٧٢] فاطمة بنت عمرو","level":8,"page":12162},{"title":"[٢١٧٣] فاطمة بنت قيس","level":8,"page":12163},{"title":"[] فاطمة بنت رسول الله - ﷺ -","level":8,"page":12164},{"title":"[٢١٧٤] فاطمة بن الوليد","level":8,"page":12165},{"title":"[٢١٧٥] الفريعة","level":8,"page":12166},{"title":"الفرع الثاني: في التابعيات","level":7,"page":12167},{"title":"[٢١٧٦] فاطمة بنت الحسين","level":8,"page":12167},{"title":"[٢١٧٧] فاطمة بنت عمر","level":8,"page":12168},{"title":"[] فاطمة بنت المنذر","level":8,"page":12169},{"title":"الفصل الثاني: في الكنى والألقاب","level":5,"page":12170},{"title":"[٢١٧٨] أبو فاطمة","level":6,"page":12170},{"title":"[] أبو فراس","level":6,"page":12171},{"title":"[٢١٧٩] أم فروة الأنصارية","level":6,"page":12172},{"title":"[٢١٨٠] أم الفضل","level":6,"page":12173},{"title":"[] ابن فارس","level":6,"page":12174},{"title":"[٢١٨١] ابن الفراس","level":6,"page":12175},{"title":"[] ابن فضيل","level":6,"page":12176},{"title":"[٢١٨٢] ابن فهد","level":6,"page":12177},{"title":"[] ابن فيروز","level":6,"page":12178},{"title":"الفصل الثالث: في الأنساب","level":5,"page":12179},{"title":"[] الفارسي","level":6,"page":12179},{"title":"[٢١٨٣] الفراتي","level":6,"page":12180},{"title":"[] الفراسي","level":6,"page":12181},{"title":"[٢١٨٤] الفراوي","level":6,"page":12182},{"title":"[٢١٨٥] الفراهيذي","level":6,"page":12183},{"title":"[٢١٨٦] الفربري","level":6,"page":12184},{"title":"[] الفرسي","level":6,"page":12185},{"title":"[٢١٨٧] الفريابي","level":6,"page":12186},{"title":"[٢١٨٨] الفزاري","level":6,"page":12187},{"title":"[٢١٨٩] الفلسطيني","level":6,"page":12188},{"title":"[٢١٩٠] الفهري","level":6,"page":12189},{"title":"[٢١٩١] الفهمي","level":6,"page":12190},{"title":"حرف القاف","level":4,"page":12191},{"title":"الفصل الأول: في الأسماء","level":5,"page":12191},{"title":"القسم الأول: في الرجال","level":6,"page":12191},{"title":"الفرع الأول: في الصحابة","level":7,"page":12191},{"title":"[٢١٩٢] قباث بن أشيم","level":8,"page":12191},{"title":"[٢١٩٣] قبيصة بن ذؤيب","level":8,"page":12192},{"title":"[٢١٩٤] قبيصة بن مخارق","level":8,"page":12193},{"title":"[٢١٩٥] قبيصة بن وقاص","level":8,"page":12194},{"title":"[٢١٩٦] قتادة بن النعمان","level":8,"page":12195},{"title":"[٢١٩٧] قثم بن العباس","level":8,"page":12196},{"title":"[٢١٩٨] قدامة بن عبد الله","level":8,"page":12197},{"title":"[٢١٩٩] قدامة بن مظعون","level":8,"page":12198},{"title":"[٢٢٠٠] قرظة بن كعب","level":8,"page":12199},{"title":"[٢٢٠١] قطبة بن مالك","level":8,"page":12200},{"title":"[] القعقاع بن معبد","level":8,"page":12201},{"title":"[٢٢٠٢] قيس بن سعد","level":8,"page":12202},{"title":"[٢٢٠٣] قيس بن صرمة","level":8,"page":12203},{"title":"[٢٢٠٤] قيس بن عاصم","level":8,"page":12204},{"title":"[٢٢٠٥] قيس بن عائذ","level":8,"page":12205},{"title":"[٢٢٠٦] قيس بن عبيد","level":8,"page":12206},{"title":"[] قيس بن عمرو","level":8,"page":12207},{"title":"[٢٢٠٧] قيس بن عمرو بن سهل","level":8,"page":12208},{"title":"[٢٢٠٨] قيس بن أبي غرزة","level":8,"page":12209},{"title":"[٢٢٠٩] قيس بن النعمان","level":8,"page":12210},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":7,"page":12211},{"title":"[٢٢١٠] القاسم بن جعفر","level":8,"page":12211},{"title":"[٢٢١١] القاسم بن سلام","level":8,"page":12212},{"title":"[٢٢١٢] القاسم مولى عبد الرحمن","level":8,"page":12213},{"title":"[٢٢١٣] القاسم بن محمد","level":8,"page":12214},{"title":"[٢٢١٤] قبيصة بن هلب","level":8,"page":12215},{"title":"[٢٢١٥] قتادة بن دعامة","level":8,"page":12216},{"title":"[٢٢١٦] قتيبة بن سعيد","level":8,"page":12217},{"title":"[٢٢١٧] قدامة بن وبرة","level":8,"page":12218},{"title":"[٢٢١٨] قدامة","level":8,"page":12219},{"title":"[٢٢١٩] قرفة بن بهيس","level":8,"page":12220},{"title":"[٢٢٢٠] قرة بن خالد","level":8,"page":12221},{"title":"[٢٢٢١] قزعة بن يحيى","level":8,"page":12222},{"title":"[٢٢٢٢] قطن بن قبيصة","level":8,"page":12223},{"title":"[٢٢٢٣] القعقاع بن حكيم","level":8,"page":12224},{"title":"[٢٢٢٤] قيس بن بشر","level":8,"page":12225},{"title":"[٢٢٢٥] قيس بن أبي حازم.","level":8,"page":12226},{"title":"[٢٢٢٦] قيس بن سعد","level":8,"page":12227},{"title":"[٢٢٢٧] قيس بن سليم","level":8,"page":12228},{"title":"[٢٢٢٨] قيس بن عباد","level":8,"page":12229},{"title":"[٢٢٢٩] قيس بن علقمة","level":8,"page":12230},{"title":"[٢٢٣٠] قيس بن كثير","level":8,"page":12231},{"title":"[٢٢٣١] قيس المدائني","level":8,"page":12232},{"title":"[٢٢٣٢] قيس بن مسلم","level":8,"page":12233},{"title":"[٢٢٣٣] قيس بن وهبان","level":8,"page":12234},{"title":"[٢٢٣٤] قيصر","level":8,"page":12235},{"title":"القسم الثاني: في النساء","level":6,"page":12236},{"title":"[٢٢٣٥] قتيلة","level":7,"page":12236},{"title":"[٢٢٣٦] قريبة بنت أبي أمية","level":7,"page":12237},{"title":"[٢٢٣٧] قيلة","level":7,"page":12238},{"title":"[٢٢٣٨] قمير","level":7,"page":12239},{"title":"الفصل الثاني: في الكنى والألقاب","level":5,"page":12240},{"title":"[] أبو قتادة الأنصاري","level":6,"page":12240},{"title":"[] أبو قتادة العدوي","level":6,"page":12241},{"title":"[] أبو قتيبة","level":6,"page":12242},{"title":"[] أبو قحافة","level":6,"page":12243},{"title":"[] أبو قزعة","level":6,"page":12244},{"title":"[] أبو القعيس","level":6,"page":12245},{"title":"[] أبو قلابة","level":6,"page":12246},{"title":"[] أم قيس","level":6,"page":12247},{"title":"[٢٢٣٩] أم قتال","level":6,"page":12248},{"title":"[] القادر بالله","level":6,"page":12249},{"title":"الفصل الثالث: في الأبناء","level":5,"page":12250},{"title":"[] ابن أبي قتادة","level":6,"page":12250},{"title":"[٢٢٤٠] ابن قتيبة","level":6,"page":12251},{"title":"[٢٢٤١] ابن أبي قحافة","level":6,"page":12252},{"title":"[٢٢٤٢] بنت قرظة","level":6,"page":12253},{"title":"[٢٢٤٣] بنو قريظة","level":6,"page":12254},{"title":"[٢٢٤٤] ابن قطن","level":6,"page":12255},{"title":"[٢٢٤٥] بنو قنطورا","level":6,"page":12256},{"title":"[٢٢٤٦] ابن قهد","level":6,"page":12257},{"title":"[٢٢٤٧] ابن قوقل","level":6,"page":12258},{"title":"[٢٢٤٨] قينقاع","level":6,"page":12259},{"title":"[٢٢٤٩] بنو القين","level":6,"page":12260},{"title":"الفصل الرابع: في الأنساب","level":5,"page":12261},{"title":"[٢٢٥٠] القاري","level":6,"page":12261},{"title":"[٢٢٥١] القبطي","level":6,"page":12262},{"title":"[٢٢٥٢] القتباني","level":6,"page":12263},{"title":"[٢٢٥٣] القردوسي","level":6,"page":12264},{"title":"[٢٢٥٤] القرشي","level":6,"page":12265},{"title":"[٢٢٥٥] القرظي","level":6,"page":12266},{"title":"[٢٢٥٦] القرني","level":6,"page":12267},{"title":"[٢٢٥٧] القري","level":6,"page":12268},{"title":"[٢٢٥٨] القسري","level":6,"page":12269},{"title":"[٢٢٥٩] القسملي","level":6,"page":12270},{"title":"[٢٢٦٠] القشيري","level":6,"page":12271},{"title":"[٢٢٦١] القضاعي","level":6,"page":12272},{"title":"[٢٢٦٢] القطعي","level":6,"page":12273},{"title":"[٢٢٦٣] القطيعي","level":6,"page":12274},{"title":"[٢٢٦٤] القعنبي","level":6,"page":12275},{"title":"[٢٢٦٥] القومسي","level":6,"page":12276},{"title":"[٢٢٦٦] القيسي","level":6,"page":12277},{"title":"[٢٢٦٧] القيني","level":6,"page":12278},{"title":"حرف الكاف","level":4,"page":12279},{"title":"الفصل الأول: في الأسماء","level":5,"page":12279},{"title":"القسم الأول: في الرجال","level":6,"page":12279},{"title":"الفرع الأول: في الصحابة","level":7,"page":12279},{"title":"[٢٢٦٨] كثير بن الصلت","level":8,"page":12279},{"title":"[٢٢٦٩] كرز بن ثعلبة","level":8,"page":12280},{"title":"[٢٢٧٠] كرز بن جابر","level":8,"page":12281},{"title":"[٢٢٧١] كركرة","level":8,"page":12282},{"title":"[٢٢٧٢] كعب بن عاصم","level":8,"page":12283},{"title":"[٢٢٧٣] كعب بن عجرة","level":8,"page":12284},{"title":"[٢٢٧٤] كعب بن عمرو","level":8,"page":12285},{"title":"[٢٢٧٥] كعب بن عياض","level":8,"page":12286},{"title":"[٢٢٧٦] كعب بن مالك","level":8,"page":12287},{"title":"[٢٢٧٧] كعب بن مرة","level":8,"page":12288},{"title":"[٢٢٧٨] كلدة بن الحنبل","level":8,"page":12289},{"title":"[٢٢٧٩] كناز","level":8,"page":12290},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":12291},{"title":"[٢٢٨٠] كثير بن جمهان","level":8,"page":12291},{"title":"[٢٢٨١] كثير مولى ابن سمرة","level":8,"page":12292},{"title":"[٢٢٨٢] كثير بن عبد الله","level":8,"page":12293},{"title":"[] كثير بن قيس","level":8,"page":12294},{"title":"[٢٢٨٣] كثير بن كثير","level":8,"page":12295},{"title":"[٢٢٨٤] كثير بن مرة","level":8,"page":12296},{"title":"[٢٢٨٥] كريب","level":8,"page":12297},{"title":"[٢٢٨٦] كعب بن ماتع","level":8,"page":12298},{"title":"[٢٢٨٧] كليب بن منفعة","level":8,"page":12299},{"title":"[٢٢٨٨] كليب بن وائل","level":8,"page":12300},{"title":"[٢٢٨٩] كنانة","level":8,"page":12301},{"title":"[٢٢٩٠] كهمس","level":8,"page":12302},{"title":"[٢٢٩١] كيسان","level":8,"page":12303},{"title":"الفرع الثالث: في جماعة متفرقة","level":7,"page":12304},{"title":"[٢٢٩٢] كسرى","level":8,"page":12304},{"title":"[٢٢٩٣] كعب بن الأشرف","level":8,"page":12305},{"title":"[٢٢٩٤] كعب بن لؤي","level":8,"page":12306},{"title":"القسم الثاني: في النساء","level":6,"page":12307},{"title":"[٢٢٩٥] كبشة الأنصارية","level":7,"page":12307},{"title":"[٢٢٩٦] كبشة بنت كعب","level":7,"page":12308},{"title":"[٢٢٩٧] كبشة بنت أبي مريم","level":7,"page":12309},{"title":"[٢٢٩٨] كريمة بنت همام","level":7,"page":12310},{"title":"الفصل الثاني: في الكنى والأبناء","level":5,"page":12311},{"title":"القسم الأول: في الرجال","level":6,"page":12311},{"title":"[] أبو كاهل","level":7,"page":12311},{"title":"[٢٢٩٩] أبو كباش","level":7,"page":12312},{"title":"[] أبو كبشة الأنماري","level":7,"page":12313},{"title":"[٢٣٠٠] أبو كبشة السلولي","level":7,"page":12314},{"title":"[٢٣٠١] أبو كبشة الخزاعي","level":7,"page":12315},{"title":"[٢٣٠٢] أبو كريب","level":7,"page":12316},{"title":"[٢٣٠٣] أبو كريمة","level":7,"page":12317},{"title":"[] ابن كنانة","level":7,"page":12318},{"title":"القسم الثاني: في النساء","level":6,"page":12319},{"title":"[٢٣٠٤] أم كرز الكعبية","level":7,"page":12319},{"title":"[٢٣٠٥] أم كعب الأنصارية","level":7,"page":12320},{"title":"[٢٣٠٦] أم كلثوم بنت أبي بكر الصديق","level":7,"page":12321},{"title":"[٢٣٠٧] أم كلثوم بنت عقبة","level":7,"page":12322},{"title":"[٢٣٠٨] أم كلثوم بنت علي","level":7,"page":12323},{"title":"الفصل الثالث: في الأنساب","level":5,"page":12324},{"title":"[٢٣٠٩] الكاهلي","level":6,"page":12324},{"title":"[٢٣١٠] الكروخي","level":6,"page":12325},{"title":"[٢٣١١] الكعبي","level":6,"page":12326},{"title":"[٢٣١٢] الكلابي","level":6,"page":12327},{"title":"[٢٣١٣] الكلاعي","level":6,"page":12328},{"title":"[٢٣١٤] الكلبي","level":6,"page":12329},{"title":"[٢٣١٥] الكلفي","level":6,"page":12330},{"title":"[٢٣١٦] الكندي","level":6,"page":12331},{"title":"[٢٣١٧] الكناني","level":6,"page":12332},{"title":"حرف اللام","level":4,"page":12333},{"title":"الفصل الأول: في الأسماء","level":5,"page":12333},{"title":"[٢٣١٨] لاحق بن حميد","level":6,"page":12333},{"title":"[٢٣١٩] لبابة بنت الحارث","level":6,"page":12334},{"title":"[٢٣٢٠] لبيد الشاعر","level":6,"page":12335},{"title":"[٢٣٢١] لبيد بن الأعصم","level":6,"page":12336},{"title":"[٢٣٢٢] لحيان","level":6,"page":12337},{"title":"[٢٣٢٣] لخم","level":6,"page":12338},{"title":"[٢٣٢٤] لقمان الحكيم","level":6,"page":12339},{"title":"[٢٣٢٥] لقيط بن عامر بن صبرة","level":6,"page":12340},{"title":"[٢٣٢٦] لمازة","level":6,"page":12341},{"title":"[٢٣٢٧] ليث بن سعد","level":6,"page":12342},{"title":"[٢٣٢٨] ليلى بنت قانف","level":6,"page":12343},{"title":"الفصل الثاني: في الكنى والأبناء","level":5,"page":12344},{"title":"[٢٣٢٩] أبو لاس","level":6,"page":12344},{"title":"[] أبو لبابة","level":6,"page":12345},{"title":"[] أبو لبيد","level":6,"page":12346},{"title":"[٢٣٣٠] أبو لهب","level":6,"page":12347},{"title":"[] أبو الوليد","level":6,"page":12348},{"title":"[] ابن اللتبية","level":6,"page":12349},{"title":"[٢٣٣١] بنو لحيان","level":6,"page":12350},{"title":"[] ابن أبي ليلى","level":6,"page":12351},{"title":"الفصل الثالث: في الأنساب","level":5,"page":12352},{"title":"[] اللاذقي","level":6,"page":12352},{"title":"[٢٣٣٢] اللحياني","level":6,"page":12353},{"title":"[٢٣٣٣] اللخمي","level":6,"page":12354},{"title":"[٢٣٣٤] اللؤلؤي","level":6,"page":12355},{"title":"[٢٣٣٥] الليثي","level":6,"page":12356},{"title":"حرف الميم","level":4,"page":12357},{"title":"الفصل الأول: في الأسماء","level":5,"page":12357},{"title":"القسم الأول: في الرجال","level":6,"page":12357},{"title":"الفرع الأول: في الصحابة","level":7,"page":12357},{"title":"[٢٣٣٦] ماعز بن مالك","level":8,"page":12357},{"title":"[٢٣٣٧] مالك بن أوس","level":8,"page":12358},{"title":"[٢٣٣٨] مالك بن التيهان","level":8,"page":12359},{"title":"[٢٣٣٩] مالك بن الحويرث","level":8,"page":12360},{"title":"[٢٣٤٠] مالك بن الدخشن","level":8,"page":12361},{"title":"[٢٣٤١] مالك بن ربيعة","level":8,"page":12362},{"title":"[٢٣٤٢] مالك بن صعصعة","level":8,"page":12363},{"title":"[٢٣٤٣] مالك بن قيس","level":8,"page":12364},{"title":"[٢٣٤٤] مالك بن مرارة","level":8,"page":12365},{"title":"[٢٣٤٥] مالك بن نضلة","level":8,"page":12366},{"title":"[٢٣٤٦] مالك بن هبيرة","level":8,"page":12367},{"title":"[٢٣٤٧] مالك بن يخامر","level":8,"page":12368},{"title":"[٢٣٤٨] مالك بن يسار","level":8,"page":12369},{"title":"[٢٣٤٩] مبشر بن أبيرق","level":8,"page":12370},{"title":"[٢٣٥٠] مجاشع بن مسعود","level":8,"page":12371},{"title":"[٢٣٥١] مجالد بن مسعود","level":8,"page":12372},{"title":"[٢٣٥٢] مجزز المدلجي","level":8,"page":12373},{"title":"[٢٣٥٣] مجمع بن جارية","level":8,"page":12374},{"title":"[٢٣٥٤] محجن بن الأدرع","level":8,"page":12375},{"title":"[٢٣٥٥] محرز بن نضلة","level":8,"page":12376},{"title":"[٢٣٥٦] محرش الكعبي","level":8,"page":12377},{"title":"[٢٣٥٧] محلم بن جثامة","level":8,"page":12378},{"title":"[] محمد بن الأسود","level":8,"page":12379},{"title":"[٢٣٥٨] محمد بن أبي بكر","level":8,"page":12380},{"title":"[٢٣٥٩] محمد بن حاطب","level":8,"page":12381},{"title":"[٢٣٦٠] محمد الدوسي","level":8,"page":12382},{"title":"[٢٣٦١] محمد بن صفوان","level":8,"page":12383},{"title":"[٢٣٦٢] محمد بن صيفي","level":8,"page":12384},{"title":"[٢٣٦٣] محمد بن عبد الله","level":8,"page":12385},{"title":"[٢٣٦٤] محمد بن أبي عتيق","level":8,"page":12386},{"title":"[٢٣٦٥] محمد بن عمرو بن حزم","level":8,"page":12387},{"title":"[٢٣٦٦] محمد بن أبي عميرة","level":8,"page":12388},{"title":"[٢٣٦٧] محمد بن مسلمة","level":8,"page":12389},{"title":"[٢٣٦٨] محمود بن الربيع","level":8,"page":12390},{"title":"[٢٣٦٩] محمود بن لبيد","level":8,"page":12391},{"title":"[٢٣٧٠] محمية بن جزء","level":8,"page":12392},{"title":"[٢٣٧١] محيصة بن مسعود","level":8,"page":12393},{"title":"[٢٣٧٢] مخارق","level":8,"page":12394},{"title":"[٢٣٧٣] مخرفة العبدي","level":8,"page":12395},{"title":"[٢٣٧٤] مخنف بن سليم","level":8,"page":12396},{"title":"[٢٣٧٥] مدعم","level":8,"page":12397},{"title":"[٢٣٧٦] مرارة بن الربيع","level":8,"page":12398},{"title":"[٢٣٧٧] مرثد بن أبي مرثد","level":8,"page":12399},{"title":"[٢٣٧٨] مرحب","level":8,"page":12400},{"title":"[٢٣٧٩] مرداس الأسلمي","level":8,"page":12401},{"title":"[٢٣٨٠] مروان بن الحكم.","level":8,"page":12402},{"title":"[٢٣٨١] مرة بن كعب","level":8,"page":12403},{"title":"[٢٣٨٢] مزيدة بن جابر","level":8,"page":12404},{"title":"[٢٣٨٣] مستورد بن شداد","level":8,"page":12405},{"title":"[٢٣٨٤] مسطح بن أثاثة","level":8,"page":12406},{"title":"[٢٣٨٥] مسعود بن أوس","level":8,"page":12407},{"title":"[٢٣٨٦] مسعود بن هنيدة","level":8,"page":12408},{"title":"[] مسلم القرشي","level":8,"page":12409},{"title":"[٢٣٨٧] مسلمة بن مخلد","level":8,"page":12410},{"title":"[٢٣٨٨] المسور بن مخرمة","level":8,"page":12411},{"title":"[٢٣٨٩] المسور بن يزيد","level":8,"page":12412},{"title":"[٢٣٩٠] المسيب بن حزن","level":8,"page":12413},{"title":"[٢٣٩١] مصعب بن عمير","level":8,"page":12414},{"title":"[٢٣٩٢] مطر بن عكامس","level":8,"page":12415},{"title":"[٢٣٩٣] المطلب بن ربيعة","level":8,"page":12416},{"title":"[٢٣٩٤] المطلب بن أبي وداعة","level":8,"page":12417},{"title":"[٢٣٩٥] مطيع بن الأسود","level":8,"page":12418},{"title":"[٢٣٩٦] معاذ بن أنس","level":8,"page":12419},{"title":"[٢٣٩٧] معاذ بن جبل","level":8,"page":12420},{"title":"[٢٣٩٨] معاذ بن عفراء","level":8,"page":12421},{"title":"[٢٣٩٩] معاذ بن عمرو","level":8,"page":12422},{"title":"[٢٤٠٠] معاوية بن جاهمة","level":8,"page":12423},{"title":"[٢٤٠١] معاوية بن الحكم","level":8,"page":12424},{"title":"[٢٤٠٢] معاوية بن حديج","level":8,"page":12425},{"title":"[٢٤٠٣] معاوية بن أبي سفيان","level":8,"page":12426},{"title":"[٢٤٠٤] معاوية بن أبي عياش","level":8,"page":12427},{"title":"[٢٤٠٥] معقل بن سنان","level":8,"page":12428},{"title":"[٢٤٠٦] معقل بن أبي معقل","level":8,"page":12429},{"title":"[٢٤٠٧] معقل بن يسار","level":8,"page":12430},{"title":"[٢٤٠٨] معمر بن عبد الله","level":8,"page":12431},{"title":"[٢٤٠٩] معن بن عدي","level":8,"page":12432},{"title":"[٢٤١٠] معن بن يزيد","level":8,"page":12433},{"title":"[٢٤١١] معوذ بن عفراء","level":8,"page":12434},{"title":"[٢٤١٢] معيقيب","level":8,"page":12435},{"title":"[٢٤١٣] المغيرة بن الحارث","level":8,"page":12436},{"title":"[٢٤١٤] المغيرة بن شعبة","level":8,"page":12437},{"title":"[٢٤١٥] مغيث","level":8,"page":12438},{"title":"[٢٤١٦] المقداد بن الأسود","level":8,"page":12439},{"title":"[] المقدام بن معدي كرب","level":8,"page":12440},{"title":"[٢٤١٧] مقسم بن الربيع","level":8,"page":12441},{"title":"[٢٤١٨] مكيتل","level":8,"page":12442},{"title":"[٢٤١٩] منبعث","level":8,"page":12443},{"title":"[٢٤٢٠] المنذر بن أبي أسيد","level":8,"page":12444},{"title":"[٢٤٢١] المنذر بن عائذ","level":8,"page":12445},{"title":"[٢٤٢٢] المنذر بن عمرو","level":8,"page":12446},{"title":"[٢٤٢٣] مهاجر بن قنفذ","level":8,"page":12447},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":12448},{"title":"[٢٤٢٤] مالك بن إسماعيل","level":8,"page":12448},{"title":"[٢٤٢٥] مالك بن أنس","level":8,"page":12449},{"title":"[٢٤٢٦] مالك بن الحارث الأشتر","level":8,"page":12450},{"title":"[٢٤٢٧] مالك بن الحارث","level":8,"page":12451},{"title":"[٢٤٢٨] مالك بن عامر","level":8,"page":12452},{"title":"[٢٤٢٩] مالك بن أبي مريم","level":8,"page":12453},{"title":"[٢٤٣٠] مالك بن هبيرة","level":8,"page":12454},{"title":"[٢٤٣١] مأمون بن أحمد","level":8,"page":12455},{"title":"[٢٤٣٢] مأمون المصري","level":8,"page":12456},{"title":"[٢٤٣٣] المبارك بن المبارك","level":8,"page":12457},{"title":"[٢٤٣٤] مجاهد بن جبر","level":8,"page":12458},{"title":"[٢٤٣٥] المجبر","level":8,"page":12459},{"title":"[٢٤٣٦] مجزأة بن زاهر","level":8,"page":12460},{"title":"[٢٤٣٧] محارب بن دثار","level":8,"page":12461},{"title":"[٢٤٣٨] محبوب بن الحسن","level":8,"page":12462},{"title":"[٢٤٣٩] محمد بن إبراهيم التيمي","level":8,"page":12463},{"title":"[٢٤٤٠] محمد بن إبراهيم","level":8,"page":12464},{"title":"[٢٤٤١] محمد بن إبراهيم بن أبي عدي","level":8,"page":12465},{"title":"[٢٤٤٢] محمد بن إبراهيم بن دينار","level":8,"page":12466},{"title":"[٢٤٤٣] محمد بن إبراهيم «مربع»","level":8,"page":12467},{"title":"[٢٤٤٤] محمد بن أحمد الأزهري.","level":8,"page":12468},{"title":"[٢٤٤٥] محمد بن أحمد الحيري","level":8,"page":12469},{"title":"[٢٤٤٦] محمد بن أحمد اللؤلؤي","level":8,"page":12470},{"title":"[٢٤٤٧] محمد بن أحمد «محبوب»","level":8,"page":12471},{"title":"[٢٤٤٨] محمد بن إدريس الشافعي","level":8,"page":12472},{"title":"[٢٤٤٩] محمد بن إدريس","level":8,"page":12473},{"title":"[٢٤٥٠] محمد بن أسامة","level":8,"page":12474},{"title":"[٢٤٥١] محمد بن إسحاق","level":8,"page":12475},{"title":"[٢٤٥٢] محمد بن إسحاق بن منده","level":8,"page":12476},{"title":"[٢٤٥٣] محمد بن إسماعيل البخاري","level":8,"page":12477},{"title":"[٢٤٥٤] محمد بن الأشعث","level":8,"page":12478},{"title":"[٢٤٥٥] محمد بن أبي أمامة","level":8,"page":12479},{"title":"[٢٤٥٦] محمد بن إياس","level":8,"page":12480},{"title":"[٢٤٥٧] محمد بن بشار","level":8,"page":12481},{"title":"[٢٤٥٨] محمد بن بكر","level":8,"page":12482},{"title":"[٢٤٥٩] محمد بن أبي بكر الثقفي","level":8,"page":12483},{"title":"[٢٤٦٠] محمد بن أبي بكر بن عمرو","level":8,"page":12484},{"title":"[٢٤٦١] محمد بن جعفر غندر","level":8,"page":12485},{"title":"[٢٤٦٢] محمد بن حاتم","level":8,"page":12486},{"title":"[٢٤٦٣] محمد بن أبي حرملة","level":8,"page":12487},{"title":"[٢٤٦٤] محمد بن الحسن بن فرقد","level":8,"page":12488},{"title":"[٢٤٦٥] محمد بن الحسن بن فورك","level":8,"page":12489},{"title":"[٢٤٦٦] محمد بن الحسن الماوردي","level":8,"page":12490},{"title":"[٢٤٦٧] محمد بن الحسين","level":8,"page":12491},{"title":"[٢٤٦٨] محمد بن الحنفية","level":8,"page":12492},{"title":"[٢٤٦٩] محمد بن حنين","level":8,"page":12493},{"title":"[٢٤٧٠] محمد بن خازم","level":8,"page":12494},{"title":"[٢٤٧١] محمد بن خالد","level":8,"page":12495},{"title":"[٢٤٧٢] محمد بن راشد","level":8,"page":12496},{"title":"[٢٤٧٣] محمد بن راشد السلمي","level":8,"page":12497},{"title":"[٢٤٧٤] محمد بن رافع","level":8,"page":12498},{"title":"[٢٤٧٥] محمد بن أبي رزين","level":8,"page":12499},{"title":"[٢٤٧٦] محمد بن ركانة","level":8,"page":12500},{"title":"[٢٤٧٧] محمد بن زياد","level":8,"page":12501},{"title":"[٢٤٧٨] محمد بن زياد","level":8,"page":12502},{"title":"[٢٤٧٩] محمد بن زياد الأعرابي","level":8,"page":12503},{"title":"[٢٤٨٠] محمد بن زيد","level":8,"page":12504},{"title":"[٢٤٨١] محمد بن سالم","level":8,"page":12505},{"title":"[٢٤٨٢] محمد بن السائب","level":8,"page":12506},{"title":"[٢٤٨٣] محمد بن سعيد","level":8,"page":12507},{"title":"[٢٤٨٤] محمد بن سليمان الباغندي","level":8,"page":12508},{"title":"[٢٤٨٥] محمد بن سليمان الأنباري","level":8,"page":12509},{"title":"[٢٤٨٦] محمد بن سيرين","level":8,"page":12510},{"title":"[٢٤٨٧] محمد بن صالح","level":8,"page":12511},{"title":"[٢٤٨٨] محمد بن الطيب","level":8,"page":12512},{"title":"[٢٤٨٩] محمد بن عباد","level":8,"page":12513},{"title":"[٢٤٩٠] محمد بن عبد الأعلى","level":8,"page":12514},{"title":"[٢٤٩١] محمد بن عبد الرحمن بن الأسود","level":8,"page":12515},{"title":"[٢٤٩٢] محمد بن عبد الرحمن بن ثوبان","level":8,"page":12516},{"title":"[٢٤٩٣] محمد بن عبد الرحمن بن أبي ذئب","level":8,"page":12517},{"title":"[٢٤٩٤] محمد بن عبد الرحمن بن أبي الزناد","level":8,"page":12518},{"title":"[٢٤٩٥] محمد بن عبد الرحمن بن عبد الله","level":8,"page":12519},{"title":"[٢٤٩٦] محمد بن عبد الله بن بزيع","level":8,"page":12520},{"title":"[٢٤٩٧] محمد بن عبد الله بن المثنى","level":8,"page":12521},{"title":"[٢٤٩٨] محمد بن عبد الله بن مغفل","level":8,"page":12522},{"title":"[٢٤٩٩] محمد بن عبد الله الحاكم","level":8,"page":12523},{"title":"[٢٥٠٠] محمد بن عبد الله الشافعي","level":8,"page":12524},{"title":"[٢٥٠١] محمد بن عبد الله المهدي","level":8,"page":12525},{"title":"[٢٥٠٢] محمد بن عبد الله بن أبي يعقوب","level":8,"page":12526},{"title":"[٢٥٠٣] محمد بن عبيد","level":8,"page":12527},{"title":"[٢٥٠٤] محمد بن عثمان","level":8,"page":12528},{"title":"[٢٥٠٥] محمد بن عجلان","level":8,"page":12529},{"title":"[٢٥٠٦] محمد بن عروة","level":8,"page":12530},{"title":"[٢٥٠٧] محمد بن عقبة","level":8,"page":12531},{"title":"[٢٥٠٨] محمد بن عكاشة","level":8,"page":12532},{"title":"[٢٥٠٩] محمد بن العلاء","level":8,"page":12533},{"title":"[٢٥١٠] محمد بن علي","level":8,"page":12534},{"title":"[٢٥١١] محمد بن علي الدينوري","level":8,"page":12535},{"title":"[٢٥١٢] محمد بن علي الأرسابندي.","level":8,"page":12536},{"title":"[٢٥١٣] محمد بن عمرو","level":8,"page":12537},{"title":"[٢٥١٤] محمد بن عمرو","level":8,"page":12538},{"title":"[٢٥١٥] محمد بن عمرو","level":8,"page":12539},{"title":"[٢٥١٦] محمد بن عمران","level":8,"page":12540},{"title":"[٢٥١٧] محمد بن عمران","level":8,"page":12541},{"title":"[٢٥١٨] محمد بن عيسى الترمذي","level":8,"page":12542},{"title":"[٢٥١٩] محمد بن عيسى الجلودي","level":8,"page":12543},{"title":"[٢٥٢٠] محمد بن الفضل","level":8,"page":12544},{"title":"[٢٥٢١] محمد بن فضيل","level":8,"page":12545},{"title":"[٢٥٢٢] محمد بن القاسم أبو العيناء","level":8,"page":12546},{"title":"[٢٥٢٣] محمد بن قيس","level":8,"page":12547},{"title":"[٢٥٢٤] محمد بن كعب","level":8,"page":12548},{"title":"[٢٥٢٥] محمد بن المثنى","level":8,"page":12549},{"title":"[٢٥٢٦] محمد بن أبي المجالد","level":8,"page":12550},{"title":"[٢٥٢٧] محمد بن محمد بن سرايا","level":8,"page":12551},{"title":"[٢٥٢٨] محمد بن محمد بن غيلان","level":8,"page":12552},{"title":"[٢٥٢٩] محمد بن محمد الغزالي","level":8,"page":12553},{"title":"[٢٥٣٠] محمد بن مسلم","level":8,"page":12554},{"title":"[٢٥٣١] محمد بن مسلم بن شهاب","level":8,"page":12555},{"title":"[٢٥٣٢] محمد بن مطرف","level":8,"page":12556},{"title":"[٢٥٣٣] محمد بن المنتشر","level":8,"page":12557},{"title":"[٢٥٣٤] محمد بن المنكدر","level":8,"page":12558},{"title":"[٢٥٣٥] محمد بن مهاجر","level":8,"page":12559},{"title":"[٢٥٣٦] محمد بن موسى","level":8,"page":12560},{"title":"[] محمد بن موسى الحازمي","level":8,"page":12561},{"title":"[٢٥٣٧] محمد بن أبي نصر الحميدي","level":8,"page":12562},{"title":"[٢٥٣٨] محمد بن الوليد","level":8,"page":12563},{"title":"[٢٥٣٩] محمد بن يحيى بن حبان","level":8,"page":12564},{"title":"[٢٥٤٠] محمد بن يحيى القطعي","level":8,"page":12565},{"title":"[٢٥٤١] محمد بن يزيد","level":8,"page":12566},{"title":"[٢٥٤٢] محمد بن يعقوب","level":8,"page":12567},{"title":"[٢٥٤٣] محمد بن يعقوب الرازي","level":8,"page":12568},{"title":"[٢٥٤٤] محمد بن يوسف","level":8,"page":12569},{"title":"[٢٥٤٥] محمد بن يوسف بن مطر","level":8,"page":12570},{"title":"[٢٥٤٦] محمد بن يوسف","level":8,"page":12571},{"title":"[٢٥٤٧] محمود بن خالد","level":8,"page":12572},{"title":"[٢٥٤٨] محمود بن خداش","level":8,"page":12573},{"title":"[٢٥٤٩] محمود بن عمرو","level":8,"page":12574},{"title":"[٢٥٥٠] محمود بن عمر","level":8,"page":12575},{"title":"[٢٥٥١] محمود بن غيلان","level":8,"page":12576},{"title":"[٢٥٥٢] محمود بن القاسم","level":8,"page":12577},{"title":"[٢٥٥٣] المختار بن أبي عبيد","level":8,"page":12578},{"title":"[٢٥٥٤] المختار بن فلفل","level":8,"page":12579},{"title":"[٢٥٥٥] مخرمة بن سليمان","level":8,"page":12580},{"title":"[٢٥٥٦] مرثد بن عبد الله","level":8,"page":12581},{"title":"[٢٥٥٧] مروان بن سالم","level":8,"page":12582},{"title":"[٢٥٥٨] مروان الأصفر","level":8,"page":12583},{"title":"[٢٥٥٩] مزيد","level":8,"page":12584},{"title":"[٢٥٦٠] مسدد","level":8,"page":12585},{"title":"[٢٥٦١] مسروق بن الأجدع","level":8,"page":12586},{"title":"[٢٥٦٢] مسعود بن الحكم","level":8,"page":12587},{"title":"[٢٥٦٣] مسعود","level":8,"page":12588},{"title":"[٢٥٦٤] مسلم بن إبراهيم","level":8,"page":12589},{"title":"[٢٥٦٥] مسلم الأحرد","level":8,"page":12590},{"title":"[٢٥٦٦] مسلم بن أبي بكرة","level":8,"page":12591},{"title":"[٢٥٦٧] مسلم بن ثفنة أو شعبة","level":8,"page":12592},{"title":"[٢٥٦٨] مسلم بن الحجاج","level":8,"page":12593},{"title":"[٢٥٦٩] مسلم بن خالد","level":8,"page":12594},{"title":"[٢٥٧٠] مسلم بن صبيح","level":8,"page":12595},{"title":"[٢٥٧١] مسلم بن صفوان","level":8,"page":12596},{"title":"[٢٥٧٢] مسلم بن مخراق","level":8,"page":12597},{"title":"[٢٥٧٣] مسلم بن يسار","level":8,"page":12598},{"title":"[٢٥٧٤] مسلم بن يسار الجهني","level":8,"page":12599},{"title":"[٢٥٧٥] المسور بن عبد الملك","level":8,"page":12600},{"title":"[٢٥٧٦] المسيب بن رافع","level":8,"page":12601},{"title":"[٢٥٧٧] مصعب بن الزبير","level":8,"page":12602},{"title":"[٢٥٧٨] مصعب بن سعد","level":8,"page":12603},{"title":"[٢٥٧٩] مصعب بن شيبة","level":8,"page":12604},{"title":"[٢٥٨٠] مطر بن عبد الرحمن","level":8,"page":12605},{"title":"[٢٥٨١] مطر بن ناجية","level":8,"page":12606},{"title":"[٢٥٨٢] مطرف بن عبد الله","level":8,"page":12607},{"title":"[٢٥٨٣] مطرف بن مازن","level":8,"page":12608},{"title":"[٢٥٨٤] المطلب بن عبد الله","level":8,"page":12609},{"title":"[٢٥٨٥] المطلب بن عبد الله","level":8,"page":12610},{"title":"[٢٥٨٦] معاذ بن زهرة","level":8,"page":12611},{"title":"[٢٥٨٧] معاذ بن عبد الله الجهني","level":8,"page":12612},{"title":"[٢٥٨٨] معاذ بن هشام","level":8,"page":12613},{"title":"[٢٥٨٩] معاوية بن سلام","level":8,"page":12614},{"title":"[٢٥٩٠] معاوية بن سويد","level":8,"page":12615},{"title":"[٢٥٩١] معاوية بن عبد الله","level":8,"page":12616},{"title":"[] معاوية بن أبي عياش","level":8,"page":12617},{"title":"[٢٥٩٢] معاوية بن قرة","level":8,"page":12618},{"title":"[٢٥٩٣] معاوية بن مسلم","level":8,"page":12619},{"title":"[٢٥٩٤] معاوية بن صالح","level":8,"page":12620},{"title":"[٢٥٩٥] معبد الجهني","level":8,"page":12621},{"title":"[٢٥٩٦] معبد بن حزابة","level":8,"page":12622},{"title":"[٢٥٩٧] معبد بن هلال","level":8,"page":12623},{"title":"[٢٥٩٨] معتمر بن سليمان","level":8,"page":12624},{"title":"[٢٥٩٩] معدان بن طلحة","level":8,"page":12625},{"title":"[٢٦٠٠] معرور بن سويد","level":8,"page":12626},{"title":"[٢٦٠١] معروف الكرخي","level":8,"page":12627},{"title":"[٢٦٠٢] معقل الخثعمي","level":8,"page":12628},{"title":"[٢٦٠٣] معقل بن عبيد الله","level":8,"page":12629},{"title":"[٢٦٠٤] معمر بن راشد","level":8,"page":12630},{"title":"[٢٦٠٥] معمر بن عبد الله","level":8,"page":12631},{"title":"[٢٦٠٦] معن بن عبد الرحمن","level":8,"page":12632},{"title":"[٢٦٠٧] معن بن عيسى","level":8,"page":12633},{"title":"[٢٦٠٨] مغيرة بن حكيم","level":8,"page":12634},{"title":"[٢٦٠٩] مغيرة بن سعيد","level":8,"page":12635},{"title":"[٢٦١٠] مغيرة بن عبد الرحمن","level":8,"page":12636},{"title":"[٢٦١١] مغيرة بن فروة","level":8,"page":12637},{"title":"[٢٦١٢] مفضل بن فضالة","level":8,"page":12638},{"title":"[٢٦١٣] المقدام","level":8,"page":12639},{"title":"[٢٦١٤] مقسم","level":8,"page":12640},{"title":"[٢٦١٥] المقنع بن سنان","level":8,"page":12641},{"title":"[٢٦١٦] مكحول","level":8,"page":12642},{"title":"[٢٦١٧] مكي بن إبراهيم","level":8,"page":12643},{"title":"[٢٦١٨] مكي بن ريان","level":8,"page":12644},{"title":"[٢٦١٩] ممطور","level":8,"page":12645},{"title":"[٢٦٢٠] المنذر بن جرير","level":8,"page":12646},{"title":"[٢٦٢١] المنذر بن الزبير","level":8,"page":12647},{"title":"[٢٦٢٢] المنذر بن مالك","level":8,"page":12648},{"title":"[٢٦٢٣] منصور بن المعتمر","level":8,"page":12649},{"title":"[٢٦٢٤] منصور الكلبي","level":8,"page":12650},{"title":"[٢٦٢٥] مورق","level":8,"page":12651},{"title":"[٢٦٢٦] موسى بن إبراهيم","level":8,"page":12652},{"title":"[٢٦٢٧] موسى بن إسماعيل","level":8,"page":12653},{"title":"[٢٦٢٨] موسى بن أنس","level":8,"page":12654},{"title":"[٢٦٢٩] موسى الجهني","level":8,"page":12655},{"title":"[٢٦٣٠] موسى بن دينار","level":8,"page":12656},{"title":"[٢٦٣١] موسى بن سلمة","level":8,"page":12657},{"title":"[٢٦٣٢] موسى بن طلحة","level":8,"page":12658},{"title":"[٢٦٣٣] موسى بن أبي عائشة","level":8,"page":12659},{"title":"[٢٦٣٤] موسى بن عقبة","level":8,"page":12660},{"title":"[٢٦٣٥] موسى بن علي","level":8,"page":12661},{"title":"[٢٦٣٦] موسى بن مروان","level":8,"page":12662},{"title":"[٢٦٣٧] مهاجر بن مسمار","level":8,"page":12663},{"title":"[٢٦٣٨] مهدي بن ميمون","level":8,"page":12664},{"title":"[٢٦٣٩] المهلب بن أبي صفرة","level":8,"page":12665},{"title":"[٢٦٤٠] ميسرة","level":8,"page":12666},{"title":"[٢٦٤١] ميسرة الطهوي","level":8,"page":12667},{"title":"[٢٦٤٢] ميمون بن سياه","level":8,"page":12668},{"title":"[٢٦٤٣] ميمون بن مهران","level":8,"page":12669},{"title":"[٢٦٤٤] ميمون المكي","level":8,"page":12670},{"title":"الفرع الثالث: في جماعة متفرقة","level":7,"page":12671},{"title":"[٢٦٤٥] محارب بن خصفة","level":8,"page":12671},{"title":"[] مراد","level":8,"page":12672},{"title":"[٢٦٤٦] مرحب بن الحارث","level":8,"page":12673},{"title":"مزينة","level":8,"page":12674},{"title":"[٢٦٤٧] مسيلمة","level":8,"page":12675},{"title":"[٢٦٤٨] المطلب بن عبد مناف","level":8,"page":12676},{"title":"[٢٦٤٩] مقيس بن صبابة","level":8,"page":12677},{"title":"[٢٦٥٠] مكرز بن حفص","level":8,"page":12678},{"title":"القسم الثاني: في النساء","level":6,"page":12679},{"title":"[٢٦٥١] مجيبة الباهلية","level":7,"page":12679},{"title":"[٢٦٥٢] مرجانة","level":7,"page":12680},{"title":"[٢٦٥٣] مريم","level":7,"page":12681},{"title":"[٢٦٥٤] مسة","level":7,"page":12682},{"title":"[٢٦٥٥] مسيكة","level":7,"page":12683},{"title":"[٢٦٥٦] معاذة","level":7,"page":12684},{"title":"[٢٦٥٧] المغيرة","level":7,"page":12685},{"title":"[] مليكة","level":7,"page":12686},{"title":"[] ميمونة","level":7,"page":12687},{"title":"[٢٦٥٨] ميمونة بنت كردم","level":7,"page":12688},{"title":"[٢٦٥٩] ميمونة بنت سعد","level":7,"page":12689},{"title":"الفصل الثاني: في الكنى","level":5,"page":12690},{"title":"القسم الأول: في الرجال","level":6,"page":12690},{"title":"الفرع الأول: في الصحابة","level":7,"page":12690},{"title":"[] أبو مالك","level":8,"page":12690},{"title":"[٢٦٦٠] أبو محذورة","level":8,"page":12691},{"title":"[] أبو محمد","level":8,"page":12692},{"title":"[٢٦٦١] أبو مذكور","level":8,"page":12693},{"title":"[٢٦٦٢] أبو مرحب","level":8,"page":12694},{"title":"[] أبو مريم الأزدي","level":8,"page":12695},{"title":"[] أبو مسعود","level":8,"page":12696},{"title":"[٢٦٦٣] أبو معقل","level":8,"page":12697},{"title":"[] أبو موسى","level":8,"page":12698},{"title":"الفرع الثاني: في التابعين وغيرهم","level":7,"page":12699},{"title":"[٢٦٦٤] أبو ماجدة","level":8,"page":12699},{"title":"[٢٦٦٥] أبوالمثنى الجهني","level":8,"page":12700},{"title":"[] أبو مرة","level":8,"page":12701},{"title":"[] أبو مريم","level":8,"page":12702},{"title":"[٢٦٦٦] أبو مسعود الزرقي","level":8,"page":12703},{"title":"[] أبو مسعود","level":8,"page":12704},{"title":"[٢٦٦٧] أبو مصبح","level":8,"page":12705},{"title":"[] أبو معاوية","level":8,"page":12706},{"title":"[٢٦٦٨] أبو معمر","level":8,"page":12707},{"title":"[] أبو المليح","level":8,"page":12708},{"title":"[٢٦٦٩] أبو منظور","level":8,"page":12709},{"title":"[] أبو المنهال","level":8,"page":12710},{"title":"[٢٦٧٠] أبو المنهال","level":8,"page":12711},{"title":"[٢٦٧١] أبو المهزم","level":8,"page":12712},{"title":"القسم الثاني: في النساء","level":6,"page":12713},{"title":"[٢٦٧٢] أم مالك","level":7,"page":12713},{"title":"[٢٦٧٣] أم مبشر","level":7,"page":12714},{"title":"[٢٦٧٤] أم محمد","level":7,"page":12715},{"title":"[٢٦٧٥] أم مسطح","level":7,"page":12716},{"title":"[٢٦٧٦] أم معبد","level":7,"page":12717},{"title":"[٢٦٧٧] أم معبد","level":7,"page":12718},{"title":"[٢٦٧٨] أم معقل","level":7,"page":12719},{"title":"[٢٦٧٩] أم المنذر","level":7,"page":12720},{"title":"الفصل الثالث: في الأبناء","level":5,"page":12721},{"title":"[٢٦٨٠] ابن المثنى","level":6,"page":12721},{"title":"[٢٦٨١] ابن أبي محذورة","level":6,"page":12722},{"title":"[٢٦٨٢] ابن محيريز","level":6,"page":12723},{"title":"[٢٦٨٣] ابن محيصة","level":6,"page":12724},{"title":"[٢٦٨٤] ابن المديني","level":6,"page":12725},{"title":"[٢٦٨٥] ابن مربع","level":6,"page":12726},{"title":"[٢٦٨٦] بنو مرة بن عباد","level":6,"page":12727},{"title":"[٢٦٨٧] بنو مرة بن عبيد","level":6,"page":12728},{"title":"[٢٦٨٨] ابن مسعود","level":6,"page":12729},{"title":"[٢٦٨٩] ابن مسهر","level":6,"page":12730},{"title":"[٢٦٩٠] بنو المصطلق","level":6,"page":12731},{"title":"[٢٦٩١] ابن مطيع","level":6,"page":12732},{"title":"[٢٦٩٢] ابن معاذ","level":6,"page":12733},{"title":"[٢٦٩٣] بنو معاوية بن أبي المعلى","level":6,"page":12734},{"title":"[] ابن أبي المعلى","level":6,"page":12735},{"title":"[٢٦٩٤] بنو مغالة","level":6,"page":12736},{"title":"[٢٦٩٥] بنو مغوية","level":6,"page":12737},{"title":"[] ابن المغيرة","level":6,"page":12738},{"title":"[٢٦٩٦] ابن مقسم","level":6,"page":12739},{"title":"[٢٦٩٧] ابن مكمل","level":6,"page":12740},{"title":"[] ابن أم مكتوم","level":6,"page":12741},{"title":"[٢٦٩٨] ابن أبي مليكة","level":6,"page":12742},{"title":"[] ابن المنكدر","level":6,"page":12743},{"title":"[٢٦٩٩] ابن منيع","level":6,"page":12744},{"title":"[٢٧٠٠] ابن موهب","level":6,"page":12745},{"title":"[٢٧٠١] ابن مهدي","level":6,"page":12746},{"title":"[٢٧٠٢] بنت محمد بن مسلمة","level":6,"page":12747},{"title":"[٢٧٠٣] بنت محيصة","level":6,"page":12748},{"title":"الفصل الرابع: في الألقاب","level":5,"page":12749},{"title":"[] المأمون","level":6,"page":12749},{"title":"[] المرتضى","level":6,"page":12750},{"title":"[] المستظهر","level":6,"page":12751},{"title":"[] المقتدر","level":6,"page":12752},{"title":"[] المنصور","level":6,"page":12753},{"title":"[] المهدي","level":6,"page":12754},{"title":"الفصل الخامس: في الأنساب","level":5,"page":12755},{"title":"[٢٧٠٤] المأربي","level":6,"page":12755},{"title":"[٢٧٠٥] المازني","level":6,"page":12756},{"title":"[٢٧٠٦] الماسرجسي","level":6,"page":12757},{"title":"[٢٧٠٧] المالكي","level":6,"page":12758},{"title":"[٢٧٠٨] الماوردي","level":6,"page":12759},{"title":"[٢٧٠٩] المجاشعي","level":6,"page":12760},{"title":"[٢٧١٠] المحاربي","level":6,"page":12761},{"title":"[٢٧١١] المحبوبي","level":6,"page":12762},{"title":"[٢٧١٢] المخدجي","level":6,"page":12763},{"title":"[٢٧١٣] المخزومي","level":6,"page":12764},{"title":"[٢٧١٤] المدائني","level":6,"page":12765},{"title":"[٢٧١٥] المدلجي","level":6,"page":12766},{"title":"[٢٧١٦] المديني","level":6,"page":12767},{"title":"[٢٧١٧] المذحجي","level":6,"page":12768},{"title":"[٢٧١٨] المرادي","level":6,"page":12769},{"title":"[٢٧١٩] المرزباني","level":6,"page":12770},{"title":"[٢٧٢٠] المروروذي","level":6,"page":12771},{"title":"[٢٧٢١] المروزي","level":6,"page":12772},{"title":"[٢٧٢٢] المرهبي","level":6,"page":12773},{"title":"[٢٧٢٣] المزني","level":6,"page":12774},{"title":"[٢٧٢٤] المسلي","level":6,"page":12775},{"title":"[٢٧٢٥] المشرقي","level":6,"page":12776},{"title":"[٢٧٢٦] المصطلقي","level":6,"page":12777},{"title":"[٢٧٢٧] المعافري","level":6,"page":12778},{"title":"[٢٧٢٨] المعاوي","level":6,"page":12779},{"title":"[٢٧٢٩] المعولي","level":6,"page":12780},{"title":"[٢٧٣٠] المقبري","level":6,"page":12781},{"title":"[٢٧٣١] المقدسي","level":6,"page":12782},{"title":"[٢٧٣٢] المقرائي","level":6,"page":12783},{"title":"[٢٧٣٣] المنقري","level":6,"page":12784},{"title":"[٢٧٣٤] الموسوي","level":6,"page":12785},{"title":"[٢٧٣٥] المهاجري","level":6,"page":12786},{"title":"[٢٧٣٦] المهري","level":6,"page":12787},{"title":"[٢٧٣٧] الميتمي","level":6,"page":12788},{"title":"حرف النون","level":4,"page":12789},{"title":"الفصل الأول: في الأسماء","level":5,"page":12789},{"title":"القسم الأول: في الرجال","level":6,"page":12789},{"title":"الفرع الأول: في الصحابة","level":7,"page":12789},{"title":"[٢٧٣٨] ناجية بن جندب","level":8,"page":12789},{"title":"[٢٧٣٩] نافع الحجام","level":8,"page":12790},{"title":"[٢٧٤٠] نافع بن عبد الحارث","level":8,"page":12791},{"title":"[٢٧٤١] نافع بن عتبة","level":8,"page":12792},{"title":"[٢٧٤٢] نبيشة الخير","level":8,"page":12793},{"title":"[٢٧٤٣] نبيط بن شريط","level":8,"page":12794},{"title":"[٢٧٤٤] نضلة بن عبيد","level":8,"page":12795},{"title":"[٢٧٤٥] النعمان بن بشير","level":8,"page":12796},{"title":"[٢٧٤٦] النعمان بن قوقل","level":8,"page":12797},{"title":"[٢٧٤٧] النعمان بن مقرن","level":8,"page":12798},{"title":"[٢٧٤٨] نعيم بن سلام","level":8,"page":12799},{"title":"[٢٧٤٩] نعيم بن عبد الله النحام","level":8,"page":12800},{"title":"[٢٧٥٠] نعيم بن مسعود","level":8,"page":12801},{"title":"[٢٧٥١] نعيم بن همار","level":8,"page":12802},{"title":"[٢٧٥٢] نعيمان بن عمرو","level":8,"page":12803},{"title":"[٢٧٥٣] نفيع بن الحارث","level":8,"page":12804},{"title":"[٢٧٥٤] نمير الخزاعي","level":8,"page":12805},{"title":"[٢٧٥٥] النواس بن سمعان","level":8,"page":12806},{"title":"[٢٧٥٦] نوفل بن الحارث","level":8,"page":12807},{"title":"[٢٧٥٧] نوفل بن معاوية","level":8,"page":12808},{"title":"[٢٧٥٨] نيار بن مكرم","level":8,"page":12809},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":7,"page":12810},{"title":"[٢٧٥٩] ناتل","level":8,"page":12810},{"title":"[٢٧٦٠] ناجية بن كعب","level":8,"page":12811},{"title":"[٢٧٦١] ناعم مولى أم سلمة","level":8,"page":12812},{"title":"[٢٧٦٢] نافع بن جبير","level":8,"page":12813},{"title":"[٢٧٦٣] نافع مولى ابن عمر","level":8,"page":12814},{"title":"[٢٧٦٤] نافع بن علقمة","level":8,"page":12815},{"title":"[٢٧٦٥] نافع أبو غالب","level":8,"page":12816},{"title":"[٢٧٦٦] نافع بن مالك","level":8,"page":12817},{"title":"[٢٧٦٧] نافع بن محمود","level":8,"page":12818},{"title":"[٢٧٦٨] نبيه بن وهب","level":8,"page":12819},{"title":"[٢٧٦٩] نجدة بن عامر","level":8,"page":12820},{"title":"[٢٧٧٠] نجدة بن نفيع","level":8,"page":12821},{"title":"[٢٧٧١] النزال بن سبرة","level":8,"page":12822},{"title":"[٢٧٧٢] نصر بن الحسن","level":8,"page":12823},{"title":"[٢٧٧٣] نصر بن عاصم","level":8,"page":12824},{"title":"[٢٧٧٤] نصر بن عبد الرحمن","level":8,"page":12825},{"title":"[٢٧٧٥] نصر بن عمران","level":8,"page":12826},{"title":"[٢٧٧٦] نصر بن المهاجر","level":8,"page":12827},{"title":"[٢٧٧٧] النضر بن أنس","level":8,"page":12828},{"title":"[٢٧٧٨] النضر بن شميل","level":8,"page":12829},{"title":"[٢٧٧٩] النضر بن كثير","level":8,"page":12830},{"title":"[٢٧٨٠] النعمان بن ثابت","level":8,"page":12831},{"title":"[٢٧٨١] النعمان بن سالم","level":8,"page":12832},{"title":"[٢٧٨٢] النعمان بن أبي عياش","level":8,"page":12833},{"title":"[٢٧٨٣] النعمان بن مرة","level":8,"page":12834},{"title":"[٢٧٨٤] نعيم بن عبد الله","level":8,"page":12835},{"title":"[٢٧٨٥] نفيع","level":8,"page":12836},{"title":"[٢٧٨٦] نمران بن عتبة","level":8,"page":12837},{"title":"[٢٧٨٧] نميلة","level":8,"page":12838},{"title":"[٢٧٨٨] نواس","level":8,"page":12839},{"title":"[٢٧٨٩] نوح بن حبيب","level":8,"page":12840},{"title":"[٢٧٩٠] نوح بن أبي مريم","level":8,"page":12841},{"title":"[٢٧٩١] نوف البكالي","level":8,"page":12842},{"title":"[٢٧٩٢] نهيك بن سنان","level":8,"page":12843},{"title":"الفرع الثالث: في جماعة متفرقة","level":7,"page":12844},{"title":"[] النجاشي","level":8,"page":12844},{"title":"[٢٧٩٣] نوفل بن عبد مناف","level":8,"page":12845},{"title":"القسم الثاني: في النساء","level":6,"page":12846},{"title":"[٢٧٩٤] نسيبة بنت كعب","level":7,"page":12846},{"title":"[٢٧٩٥] نسيبة بنت كعب","level":7,"page":12847},{"title":"[٢٧٩٦] نخيلة","level":7,"page":12848},{"title":"القسم الثاني: في الكنى","level":6,"page":12849},{"title":"[] أبو نائلة","level":7,"page":12849},{"title":"[٢٧٩٧] أبو نصر","level":7,"page":12850},{"title":"[] أبو النضر","level":7,"page":12851},{"title":"[] أبو نضرة","level":7,"page":12852},{"title":"[] أبو نعيم","level":7,"page":12853},{"title":"[٢٧٩٨] أبو نعيم المؤذن","level":7,"page":12854},{"title":"[] أبو نملة","level":7,"page":12855},{"title":"[٢٧٩٩] أبو نهيك","level":7,"page":12856},{"title":"[] أبو نوفل","level":7,"page":12857},{"title":"الفصل الثالث: في الأبناء","level":5,"page":12858},{"title":"[] ابن النحام","level":6,"page":12858},{"title":"[٢٨٠٠] ابن النجار","level":6,"page":12859},{"title":"[٢٨٠١] ابن أبي نجيح","level":6,"page":12860},{"title":"[] بنو النضير","level":6,"page":12861},{"title":"[٢٨٠٢] ابن النواحة","level":6,"page":12862},{"title":"الفصل الرابع: في الأنساب","level":5,"page":12863},{"title":"[٢٨٠٣] الناعطي","level":6,"page":12863},{"title":"[٢٨٠٤] النجاري","level":6,"page":12864},{"title":"[٢٨٠٥] النخعي","level":6,"page":12865},{"title":"[٢٨٠٦] الندبي","level":6,"page":12866},{"title":"[٢٨٠٧] النسائي","level":6,"page":12867},{"title":"[٢٨٠٨] النصري","level":6,"page":12868},{"title":"[٢٨٠٩] النفيلي","level":6,"page":12869},{"title":"[٢٨١٠] النكري","level":6,"page":12870},{"title":"[٢٨١١] النمري","level":6,"page":12871},{"title":"[٢٨١٢] النوفلي","level":6,"page":12872},{"title":"[٢٨١٣] النهدي","level":6,"page":12873},{"title":"[٢٨١٤] النهمي","level":6,"page":12874},{"title":"[٢٨١٥] النيسابوري","level":6,"page":12875},{"title":"حرف الواو","level":4,"page":12876},{"title":"الفصل الأول: في الأسماء","level":5,"page":12876},{"title":"الفرع الأول: في الصحابة","level":6,"page":12876},{"title":"[٢٨١٦] وابصة بن معبد","level":7,"page":12876},{"title":"[٢٨١٧] واثلة بن الأسقع","level":7,"page":12877},{"title":"[٢٨١٨] وائل بن حجر","level":7,"page":12878},{"title":"[٢٨١٩] وحشي بن حرب","level":7,"page":12879},{"title":"[٢٨٢٠] الوليد بن عقبة","level":7,"page":12880},{"title":"[٢٨٢١] الوليد بن الوليد","level":7,"page":12881},{"title":"[٢٨٢٢] وهب بن حذيفة","level":7,"page":12882},{"title":"[٢٨٢٣] وهب بن زمعة","level":7,"page":12883},{"title":"[٢٨٢٤] وهب بن عبد الله","level":7,"page":12884},{"title":"[٢٨٢٥] وهب بن عمير","level":7,"page":12885},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":6,"page":12886},{"title":"[٢٨٢٦] واسع بن حبان","level":7,"page":12886},{"title":"[٢٨٢٧] واقد بن عبد الله","level":7,"page":12887},{"title":"[٢٨٢٨] واقد بن عمرو","level":7,"page":12888},{"title":"[٢٨٢٩] واقد بن محمد","level":7,"page":12889},{"title":"[٢٨٣٠] وائل بن عبيد","level":7,"page":12890},{"title":"[٢٨٣١] وبرة بن عبد الرحمن","level":7,"page":12891},{"title":"[٢٨٣٢] وحشي بن حرب","level":7,"page":12892},{"title":"[٢٨٣٣] وراد","level":7,"page":12893},{"title":"[٢٨٣٤] الوضاح","level":7,"page":12894},{"title":"[٢٨٣٥] وقدان","level":7,"page":12895},{"title":"[٢٨٣٦] وكيع بن الجراح","level":7,"page":12896},{"title":"[٢٨٣٧] الوليد بن عبادة","level":7,"page":12897},{"title":"[٢٨٣٨] الوليد بن عبد الملك","level":7,"page":12898},{"title":"[٢٨٣٩] الوليد بن عطاء","level":7,"page":12899},{"title":"[٢٨٤٠] الوليد بن عقبة","level":7,"page":12900},{"title":"[٢٨٤١] الوليد بن أبي الوليد","level":7,"page":12901},{"title":"[٢٨٤٢] الوليد بن مسلم","level":7,"page":12902},{"title":"[٢٨٤٣] وهب بن كيسان","level":7,"page":12903},{"title":"[٢٨٤٤] وهب بن منبه","level":7,"page":12904},{"title":"[٢٨٤٥] وهيب بن خالد","level":7,"page":12905},{"title":"الفرع الثالث: في جماعة متفرقة","level":6,"page":12906},{"title":"[٢٨٤٦] ورقة بن نوفل","level":7,"page":12906},{"title":"[٢٨٤٧] الوليد بن عتبة","level":7,"page":12907},{"title":"الفصل الثاني: في الكنى","level":5,"page":12908},{"title":"[] أبو واقد الليثي","level":6,"page":12908},{"title":"[] أبو وائل","level":6,"page":12909},{"title":"[٢٨٤٨] أبو وائل القاص","level":6,"page":12910},{"title":"[٢٨٤٩] أبو الورد","level":6,"page":12911},{"title":"[] أبو الوضيء","level":6,"page":12912},{"title":"[] أبو الوقت","level":6,"page":12913},{"title":"[٢٨٥٠] أبو الوليد","level":6,"page":12914},{"title":"[٢٨٥١] أبو وهب الجشمي","level":6,"page":12915},{"title":"[٢٨٥٢] أبو وهب الجمحي","level":6,"page":12916},{"title":"[] أبو وهب الجيشاني","level":6,"page":12917},{"title":"[] أبو وهب الكلاعي","level":6,"page":12918},{"title":"[٢٨٥٣] أم ورقة","level":6,"page":12919},{"title":"الفصل الثالث: في الأبناء","level":5,"page":12920},{"title":"[٢٨٥٤] ابن وضاح","level":6,"page":12920},{"title":"[] ابن وعلة","level":6,"page":12921},{"title":"[] ابن وهب","level":6,"page":12922},{"title":"[] بنت الوليد بن المغيرة","level":6,"page":12923},{"title":"الفصل الرابع: في النسب","level":5,"page":12924},{"title":"[٢٨٥٥] الوادعي","level":6,"page":12924},{"title":"[٢٨٥٦] الواشحي","level":6,"page":12925},{"title":"[٢٨٥٧] الواقدي","level":6,"page":12926},{"title":"[٢٨٥٨] الواقفي","level":6,"page":12927},{"title":"[٢٨٥٩] الوالبي","level":6,"page":12928},{"title":"[٢٨٦٠] الوحاظي","level":6,"page":12929},{"title":"حرف الهاء","level":4,"page":12930},{"title":"الفصل الأول: في الأسماء","level":5,"page":12930},{"title":"القسم الأول: في الرجال","level":6,"page":12930},{"title":"الفرع الأول: في الصحابة","level":7,"page":12930},{"title":"[٢٨٦١] هانئ بن نيار","level":8,"page":12930},{"title":"[٢٨٦٢] هانئ بن يزيد","level":8,"page":12931},{"title":"[٢٨٦٣] الهرماس بن زياد","level":8,"page":12932},{"title":"[٢٨٦٤] هزال","level":8,"page":12933},{"title":"[٢٨٦٥] هشام بن العاص","level":8,"page":12934},{"title":"[٢٨٦٦] هشام بن عتبة","level":8,"page":12935},{"title":"[٢٨٦٧] هشام بن حكيم","level":8,"page":12936},{"title":"[٢٨٦٨] هشام بن عامر","level":8,"page":12937},{"title":"[٢٨٦٩] هلال بن أمية","level":8,"page":12938},{"title":"[٢٨٧٠] هلال أحد بني متعان","level":8,"page":12939},{"title":"[٢٨٧١] هلال بن مرة","level":8,"page":12940},{"title":"[٢٨٧٢] الهلب: الهلب","level":8,"page":12941},{"title":"[٢٨٧٣] هنيدة بن خالد","level":8,"page":12942},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":7,"page":12943},{"title":"[٢٨٧٤] هارون الرشيد","level":8,"page":12943},{"title":"[٢٨٧٥] هانئ بن عبد الله","level":8,"page":12944},{"title":"[٢٨٧٦] هانئ مولى عثمان","level":8,"page":12945},{"title":"[٢٨٧٧] هانئ بن كلثوم","level":8,"page":12946},{"title":"[٢٨٧٨] هبة الله بن محمد","level":8,"page":12947},{"title":"[٢٨٧٩] هديم بن ثرملة","level":8,"page":12948},{"title":"[٢٨٨٠] هرم بن جرير","level":8,"page":12949},{"title":"[٢٨٨١] هرم بن نسيب","level":8,"page":12950},{"title":"[٢٨٨٢] الهرماس","level":8,"page":12951},{"title":"[٢٨٨٣] الهرمزان","level":8,"page":12952},{"title":"[٢٨٨٤] هزيل بن شرحبيل","level":8,"page":12953},{"title":"[٢٨٨٥] هشام بن إسحاق","level":8,"page":12954},{"title":"[٢٨٨٦] هشام بن حسان","level":8,"page":12955},{"title":"[٢٨٨٧] هشام بن زيد","level":8,"page":12956},{"title":"[٢٨٨٨] هشام بن سعد","level":8,"page":12957},{"title":"[٢٨٨٩] هشام بن عروة","level":8,"page":12958},{"title":"[٢٨٩٠] هشام بن الغاز","level":8,"page":12959},{"title":"[٢٨٩١] هشام بن يوسف","level":8,"page":12960},{"title":"[٢٨٩٢] هشيم بن بشير","level":8,"page":12961},{"title":"[٢٨٩٣] هلال بن أسامة","level":8,"page":12962},{"title":"[٢٨٩٤] هلال بن رداد","level":8,"page":12963},{"title":"[٢٨٩٥] هلال بن سراج","level":8,"page":12964},{"title":"[٢٨٩٦] هلال بن عامر","level":8,"page":12965},{"title":"[٢٨٩٧] هلال بن عمرو","level":8,"page":12966},{"title":"[٢٨٩٨] هلال بن يساف","level":8,"page":12967},{"title":"[٢٨٩٩] هلقام بن تلب","level":8,"page":12968},{"title":"[٢٩٠٠] همام بن الحارث","level":8,"page":12969},{"title":"[٢٩٠١] هناد بن السري","level":8,"page":12970},{"title":"[٢٩٠٢] هني مولى عمر","level":8,"page":12971},{"title":"[٢٩٠٣] الهياج بن عمران","level":8,"page":12972},{"title":"[٢٩٠٤] الهيثم بن أبي سنان","level":8,"page":12973},{"title":"[٢٩٠٥] الهيثم بن شفي","level":8,"page":12974},{"title":"الفرع الثالث: في جماعة متفرقة","level":7,"page":12975},{"title":"[٢٩٠٦] هاشم بن عبد مناف","level":8,"page":12975},{"title":"[٢٩٠٧] هدد بن بدد","level":8,"page":12976},{"title":"[٢٩٠٨] هذيل","level":8,"page":12977},{"title":"[٢٩٠٩] هرقل","level":8,"page":12978},{"title":"[٢٩١٠] همدان","level":8,"page":12979},{"title":"[٢٩١١] هوازن","level":8,"page":12980},{"title":"القسم الثاني: في النساء","level":6,"page":12981},{"title":"[٢٩١٢] هالة بنت خويلد","level":7,"page":12981},{"title":"[٢٩١٣] هزيلة بنت الحارث","level":7,"page":12982},{"title":"[٢٩١٤] هند بنت أبي أمية","level":7,"page":12983},{"title":"[٢٩١٥] هند بنت عتبة","level":7,"page":12984},{"title":"[] هند بنت الوليد","level":7,"page":12985},{"title":"[٢٩١٦] هند بنت هبيرة","level":7,"page":12986},{"title":"[٢٩١٧] هنيدة بنت شريك","level":7,"page":12987},{"title":"الفصل الثاني: في الكنى والأبناء","level":5,"page":12988},{"title":"[] أبو هارون","level":6,"page":12988},{"title":"[] أبو هاشم بن عتبة","level":6,"page":12989},{"title":"[] أبو هريرة","level":6,"page":12990},{"title":"[] أبو هشام","level":6,"page":12991},{"title":"[] أبو هلال","level":6,"page":12992},{"title":"[٢٩١٨] أبو هند","level":6,"page":12993},{"title":"[] أبو الهياج","level":6,"page":12994},{"title":"[] أبو الهيثم","level":6,"page":12995},{"title":"[] أم هانئ","level":6,"page":12996},{"title":"[٢٩١٩] أم هشام","level":6,"page":12997},{"title":"[٢٩٢٠] ابن الهاد","level":6,"page":12998},{"title":"الفصل الثالث: في النسب","level":5,"page":12999},{"title":"[٢٩٢١] الهاشمي","level":6,"page":12999},{"title":"[٢٩٢٢] الهجري","level":6,"page":13000},{"title":"[٢٩٢٣] الهجيمي","level":6,"page":13001},{"title":"[٢٩٢٤] الهذلي","level":6,"page":13002},{"title":"[٢٩٢٥] الهروي","level":6,"page":13003},{"title":"[٢٩٢٦] الهلالي","level":6,"page":13004},{"title":"[٢٩٢٧] الهمداني","level":6,"page":13005},{"title":"[٢٩٢٨] الهنائي","level":6,"page":13006},{"title":"[٢٩٢٩] الهوزني","level":6,"page":13007},{"title":"حرف الياء","level":4,"page":13008},{"title":"الفصل الأول: في الأسماء","level":5,"page":13008},{"title":"الفرع الأول: في الصحابة","level":6,"page":13008},{"title":"[٢٩٣٠] يحيى بن أسيد","level":7,"page":13008},{"title":"[٢٩٣١] يزيد بن الأسود","level":7,"page":13009},{"title":"[٢٩٣٢] يزيد بن ثابت","level":7,"page":13010},{"title":"[٢٩٣٣] يزيد بن السائب","level":7,"page":13011},{"title":"[] يزيد بن سلمة","level":7,"page":13012},{"title":"[٢٩٣٤] يزيد بن شيبان","level":7,"page":13013},{"title":"[٢٩٣٥] يزيد بن عامر","level":7,"page":13014},{"title":"[] يزيد بن قنافة","level":7,"page":13015},{"title":"[٢٩٣٦] يزيد بن نعامة","level":7,"page":13016},{"title":"[٢٩٣٧] يسار بن عبد","level":7,"page":13017},{"title":"[] يسار الحجام","level":7,"page":13018},{"title":"[] يسير بن عمرو","level":7,"page":13019},{"title":"[٢٩٣٨] يعلى بن أمية","level":7,"page":13020},{"title":"[٢٩٣٩] يعلى بن مرة","level":7,"page":13021},{"title":"[٢٩٤٠] اليمان بن جابر","level":7,"page":13022},{"title":"[٢٩٤١] يوسف بن عبد الله","level":7,"page":13023},{"title":"[٢٩٤٢] يسيرة","level":7,"page":13024},{"title":"الفرع الثاني: في التابعين ومن بعدهم","level":6,"page":13025},{"title":"[٢٩٤٣] يحمد","level":7,"page":13025},{"title":"[٢٩٤٤] يحنس","level":7,"page":13026},{"title":"[٢٩٤٥] يحيى بن حبيب","level":7,"page":13027},{"title":"[٢٩٤٦] يحيى بن أبي حسن المازني","level":7,"page":13028},{"title":"[٢٩٤٧] يحيى بن راشد","level":7,"page":13029},{"title":"[٢٩٤٨] يحيى بن أبي زكريا","level":7,"page":13030},{"title":"[٢٩٤٩] يحيى بن سعدون","level":7,"page":13031},{"title":"[٢٩٥٠] يحيى بن سعيد القطان","level":7,"page":13032},{"title":"[٢٩٥١] يحيى بن سعيد","level":7,"page":13033},{"title":"[٢٩٥٢] يحيى بن سعيد الأنصاري","level":7,"page":13034},{"title":"[٢٩٥٣] يحيى بن سلام","level":7,"page":13035},{"title":"[٢٩٥٤] يحيى بن طلحة","level":7,"page":13036},{"title":"[٢٩٥٥] يحيى بن عبد الرحمن","level":7,"page":13037},{"title":"[٢٩٥٦] يحيى بن عبد الله بن بحير","level":7,"page":13038},{"title":"[٢٩٥٧] يحيى بن عبد الله بن عبد الرحمن","level":7,"page":13039},{"title":"[٢٩٥٨] يحيى بن عبيد الله","level":7,"page":13040},{"title":"[٢٩٥٩] يحيى بن عبيد","level":7,"page":13041},{"title":"[٢٩٦٠] يحيى بن أبي عمرو","level":7,"page":13042},{"title":"[٢٩٦١] يحيى بن أبي كثير","level":7,"page":13043},{"title":"[٢٩٦٢] يحيى بن وثاب","level":7,"page":13044},{"title":"[٢٩٦٣] يحيى بن يحيى","level":7,"page":13045},{"title":"[٢٩٦٤] يحيى بن يحيى الأندلسي","level":7,"page":13046},{"title":"[٢٩٦٥] يحيى بن يعمر","level":7,"page":13047},{"title":"[٢٩٦٦] يحيى بن يزيد","level":7,"page":13048},{"title":"[٢٩٦٧] يرفا","level":7,"page":13049},{"title":"[٢٩٦٨] يزيد بن الأصم","level":7,"page":13050},{"title":"[٢٩٦٩] يزيد بن أوس","level":7,"page":13051},{"title":"[٢٩٧٠] يزيد بن حميد","level":7,"page":13052},{"title":"[٢٩٧١] يزيد بن حيان","level":7,"page":13053},{"title":"[٢٩٧٢] يزيد بن خالد","level":7,"page":13054},{"title":"[٢٩٧٣] يزيد الدالاني","level":7,"page":13055},{"title":"[٢٩٧٤] يزيد بن رومان","level":7,"page":13056},{"title":"[٢٩٧٥] يزيد بن زريع","level":7,"page":13057},{"title":"[] يزيد بن سفيان","level":7,"page":13058},{"title":"[٢٩٧٦] يزيد بن شريك","level":7,"page":13059},{"title":"[٢٩٧٧] يزيد بن صهيب","level":7,"page":13060},{"title":"[٢٩٧٨] يزيد بن عبد الله الشخير","level":7,"page":13061},{"title":"[٢٩٧٩] يزيد بن عبد الله الليثي","level":7,"page":13062},{"title":"[] يزيد بن عبد الله بن الهاد","level":7,"page":13063},{"title":"[٢٩٨٠] يزيد بن أبي عبيد","level":7,"page":13064},{"title":"[٢٩٨١] يزيد بن عميرة","level":7,"page":13065},{"title":"[٢٩٨٢] يزيد بن القعقاع","level":7,"page":13066},{"title":"[٢٩٨٣] يزيد بن أبي مالك","level":7,"page":13067},{"title":"[٢٩٨٤] يزيد أبو مرة","level":7,"page":13068},{"title":"[٢٩٨٥] يزيد ذو مصر","level":7,"page":13069},{"title":"[٢٩٨٦] يزيد بن معاوية","level":7,"page":13070},{"title":"[٢٩٨٧] يزيد مولى المنبعث","level":7,"page":13071},{"title":"[٢٩٨٨] يزيد بن نعيم","level":7,"page":13072},{"title":"[٢٩٨٩] يزيد بن نمران","level":7,"page":13073},{"title":"[٢٩٩٠] يزيد بن هارون","level":7,"page":13074},{"title":"[٢٩٩١] يزيد بن هرمز","level":7,"page":13075},{"title":"[٢٩٩٢] يسار بن زيد","level":7,"page":13076},{"title":"[٢٩٩٣] يسار","level":7,"page":13077},{"title":"[٢٩٩٤] يعقوب بن إبراهيم","level":7,"page":13078},{"title":"[٢٩٩٥] يعقوب بن إبراهيم","level":7,"page":13079},{"title":"[٢٩٩٦] يعقوب بن إسحاق","level":7,"page":13080},{"title":"[٢٩٩٧] يعقوب بن عاصم","level":7,"page":13081},{"title":"[٢٩٩٨] يعقوب بن عبد الرحمن","level":7,"page":13082},{"title":"[٢٩٩٩] يعقوب بن محمد","level":7,"page":13083},{"title":"[٣٠٠٠] يعلى بن مملك","level":7,"page":13084},{"title":"[٣٠٠١] يعيش بن صدقة","level":7,"page":13085},{"title":"[٣٠٠٢] يعيش بن طخفة","level":7,"page":13086},{"title":"[٣٠٠٣] يوسف بن سعد","level":7,"page":13087},{"title":"[٣٠٠٤] يوسف بن ماهك","level":7,"page":13088},{"title":"[٣٠٠٥] يوسف بن يعقوب","level":7,"page":13089},{"title":"[٣٠٠٦] يونس بن جبير","level":7,"page":13090},{"title":"[٣٠٠٧] يونس بن عبد الأعلى","level":7,"page":13091},{"title":"[٣٠٠٨] يونس بن عبد الله","level":7,"page":13092},{"title":"[٣٠٠٩] يونس بن عبيد","level":7,"page":13093},{"title":"[٣٠١٠] يونس بن يزيد","level":7,"page":13094},{"title":"الفصل الثاني: في الكنى والأبناء","level":5,"page":13095},{"title":"[] أبو اليسر","level":6,"page":13095},{"title":"[] أبو يعفور","level":6,"page":13096},{"title":"[٣٠١١] أبو يعقوب القبطي","level":6,"page":13097},{"title":"[] أبو يعقوب","level":6,"page":13098},{"title":"[] أبو اليقظان","level":6,"page":13099},{"title":"[] أبو اليمان","level":6,"page":13100},{"title":"[] أبو يوسف","level":6,"page":13101},{"title":"[٣٠١٢] أبو يونس","level":6,"page":13102},{"title":"[٣٠١٣] أم يحيى","level":6,"page":13103},{"title":"[٣٠١٤] أم يعقوب","level":6,"page":13104},{"title":"[٣٠١٥] أم يونس","level":6,"page":13105},{"title":"[] ابن أبي يعقوب","level":6,"page":13106},{"title":"الفصل الثالث: في النسب","level":5,"page":13107},{"title":"[٣٠١٦] اليامي","level":6,"page":13107},{"title":"[٣٠١٧] اليحصبي","level":6,"page":13108},{"title":"[٣٠١٨] اليربوعي","level":6,"page":13109},{"title":"[٣٠١٩] اليزني","level":6,"page":13110},{"title":"[٣٠٢٠] اليشكري","level":6,"page":13111},{"title":"[٣٠٢١] اليعمري","level":6,"page":13112},{"title":"[٣٠٢٢] اليمامي","level":6,"page":13113},{"title":"[٣٠٢٣] اليماني","level":6,"page":13114},{"title":"الباب الخامس: في ذكر جماعة لهم ذكر أو رواية ولم ترد أسماؤهم","level":3,"page":13115},{"title":"الفن الثالث: في فهرست الكتب والحروف والأبواب والفصول والفروع","level":2,"page":13128}],"ٛ":{"1,3":2,"1,4":3,"1,5":4,"1,6":5,"1,7":6,"1,8":7,"1,9":8,"1,10":9,"1,11":10,"1,12":11,"1,13":12,"1,14":13,"1,15":14,"1,16":15,"1,17":16,"1,18":17,"1,19":18,"1,20":19,"1,21":20,"1,22":21,"1,23":22,"1,24":23,"1,25":24,"1,26":25,"1,27":26,"1,28":27,"1,29":28,"1,30":29,"1,31":30,"1,32":31,"1,33":32,"1,34":33,"1,35":34,"1,36":35,"1,37":36,"1,38":37,"1,39":38,"1,40":39,"1,41":40,"1,42":41,"1,43":42,"1,44":43,"1,45":44,"1,46":45,"1,47":46,"1,48":47,"1,49":48,"1,50":49,"1,51":50,"1,52":51,"1,53":52,"1,54":53,"1,55":54,"1,56":55,"1,57":56,"1,58":57,"1,59":58,"1,60":59,"1,61":60,"1,62":61,"1,63":62,"1,64":63,"1,65":64,"1,66":65,"1,67":66,"1,68":67,"1,69":68,"1,70":69,"1,71":70,"1,72":71,"1,73":72,"1,74":73,"1,75":74,"1,76":75,"1,77":76,"1,78":77,"1,79":78,"1,80":79,"1,81":80,"1,82":81,"1,83":82,"1,84":83,"1,85":84,"1,86":85,"1,87":86,"1,88":87,"1,89":88,"1,90":89,"1,91":90,"1,92":91,"1,93":92,"1,94":93,"1,95":94,"1,96":95,"1,97":96,"1,98":97,"1,99":98,"1,100":99,"1,101":100,"1,102":101,"1,103":102,"1,104":103,"1,105":104,"1,106":105,"1,107":106,"1,108":107,"1,109":108,"1,110":109,"1,111":110,"1,112":111,"1,113":112,"1,114":113,"1,115":114,"1,116":115,"1,117":116,"1,118":117,"1,119":118,"1,120":119,"1,121":120,"1,122":121,"1,123":122,"1,124":123,"1,125":124,"1,126":125,"1,127":126,"1,128":127,"1,129":128,"1,130":129,"1,131":130,"1,132":131,"1,133":132,"1,134":133,"1,135":134,"1,136":135,"1,137":136,"1,138":137,"1,139":138,"1,140":139,"1,141":140,"1,142":141,"1,143":142,"1,144":143,"1,145":144,"1,146":145,"1,147":146,"1,148":147,"1,149":148,"1,150":149,"1,151":150,"1,152":151,"1,153":152,"1,154":153,"1,155":154,"1,156":155,"1,157":156,"1,158":157,"1,159":158,"1,160":159,"1,161":160,"1,162":161,"1,163":162,"1,164":163,"1,165":164,"1,166":165,"1,167":166,"1,168":167,"1,169":168,"1,170":169,"1,171":170,"1,172":171,"1,173":172,"1,174":173,"1,175":174,"1,176":175,"1,177":176,"1,178":177,"1,179":178,"1,180":179,"1,181":180,"1,182":181,"1,183":182,"1,184":183,"1,185":184,"1,186":185,"1,187":186,"1,188":187,"1,189":188,"1,190":189,"1,191":190,"1,192":191,"1,193":192,"1,194":193,"1,195":194,"1,196":195,"1,197":196,"1,198":197,"1,199":198,"1,200":199,"1,201":200,"1,202":201,"1,203":202,"1,204":203,"1,205":204,"1,206":205,"1,207":206,"1,208":207,"1,213":208,"1,217":209,"1,220":210,"1,221":211,"1,222":212,"1,224":213,"1,228":214,"1,229":217,"1,231":218,"1,232":219,"1,233":221,"1,234":222,"1,235":223,"1,237":225,"1,238":226,"1,239":228,"1,240":230,"1,241":233,"1,242":235,"1,243":238,"1,245":240,"1,246":241,"1,247":243,"1,248":244,"1,249":246,"1,250":248,"1,253":249,"1,254":250,"1,255":251,"1,256":252,"1,257":254,"1,258":257,"1,261":258,"1,262":259,"1,263":260,"1,268":261,"1,271":262,"1,272":263,"1,273":264,"1,274":265,"1,275":266,"1,276":268,"1,277":269,"1,278":271,"1,281":273,"1,283":274,"1,284":275,"1,285":276,"1,287":277,"1,288":278,"1,289":279,"1,290":281,"1,291":283,"1,292":285,"1,293":288,"1,295":290,"1,297":292,"1,303":293,"1,307":294,"1,309":295,"1,310":297,"1,311":298,"1,312":299,"1,314":300,"1,315":302,"1,317":303,"1,318":304,"1,319":307,"1,321":308,"1,322":309,"1,323":310,"1,324":312,"1,325":313,"1,327":314,"1,329":315,"1,330":316,"1,331":317,"1,332":318,"1,333":320,"1,334":323,"1,338":325,"1,339":326,"1,340":327,"1,342":331,"1,343":332,"1,345":334,"1,347":335,"1,348":336,"1,349":337,"1,350":338,"1,351":340,"1,353":343,"1,354":345,"1,355":347,"1,356":348,"1,357":350,"1,358":351,"1,359":353,"1,360":354,"1,361":355,"1,362":356,"1,363":358,"1,365":360,"1,366":361,"1,371":363,"1,372":366,"1,373":368,"1,374":369,"1,376":371,"1,377":372,"1,378":374,"1,379":376,"1,381":377,"1,382":379,"1,383":380,"1,384":382,"1,385":383,"1,386":384,"1,387":385,"1,388":387,"1,390":388,"1,391":389,"1,392":390,"1,393":391,"1,395":393,"1,396":394,"1,397":395,"1,398":396,"1,399":398,"1,400":399,"1,401":401,"1,402":402,"1,403":403,"1,404":406,"1,405":408,"1,406":409,"1,407":411,"1,409":413,"1,410":416,"1,411":418,"1,412":419,"1,413":420,"1,414":422,"1,415":424,"1,416":425,"1,417":427,"1,418":430,"1,419":431,"1,420":432,"1,421":434,"1,422":435,"1,423":436,"1,424":437,"1,427":439,"1,428":442,"1,429":443,"1,430":445,"1,431":446,"1,432":448,"1,434":449,"1,435":451,"1,436":452,"1,437":455,"1,439":456,"1,440":457,"1,441":458,"1,442":459,"1,443":461,"1,444":463,"1,445":464,"1,446":467,"1,447":469,"1,449":470,"1,450":472,"1,451":474,"1,452":476,"1,453":479,"1,454":481,"1,456":482,"1,457":483,"1,459":485,"1,460":486,"1,461":489,"1,462":491,"1,465":493,"1,466":494,"1,467":496,"1,468":497,"1,469":498,"1,470":500,"1,471":501,"1,473":502,"1,474":503,"1,475":504,"1,476":505,"1,477":508,"1,481":509,"1,482":512,"1,483":513,"1,484":515,"1,485":518,"1,486":521,"1,487":522,"1,488":524,"1,490":526,"1,491":528,"1,492":529,"1,493":530,"1,494":531,"1,495":532,"1,497":533,"1,498":535,"1,499":536,"1,505":538,"1,506":541,"1,507":543,"1,508":545,"1,509":547,"1,520":548,"1,522":549,"1,523":550,"1,526":551,"1,527":553,"1,528":555,"1,529":556,"1,530":557,"1,531":560,"1,532":561,"1,533":564,"1,535":565,"1,537":567,"1,538":568,"1,539":569,"1,540":571,"1,541":573,"1,542":575,"1,543":577,"1,544":579,"1,546":580,"1,550":581,"1,551":582,"1,552":584,"1,554":586,"1,555":587,"1,558":588,"1,559":590,"1,560":592,"1,561":593,"1,562":595,"1,563":596,"1,564":597,"1,566":600,"1,567":602,"1,568":605,"1,569":607,"1,570":608,"1,571":609,"1,572":612,"1,573":613,"1,574":614,"1,576":615,"1,577":616,"1,579":617,"1,580":620,"1,581":622,"1,583":623,"1,584":625,"1,586":627,"1,587":629,"1,588":631,"1,590":632,"1,591":634,"1,592":635,"1,593":639,"1,594":640,"1,595":643,"1,596":646,"1,597":649,"1,598":650,"1,600":651,"1,601":653,"1,602":654,"1,603":655,"1,604":656,"1,606":657,"1,607":658,"1,608":659,"1,609":661,"1,610":663,"1,611":666,"1,613":669,"1,614":671,"1,615":673,"1,616":674,"1,617":676,"2,3":677,"2,6":678,"2,7":679,"2,8":681,"2,9":682,"2,10":683,"2,12":684,"2,13":685,"2,14":687,"2,15":688,"2,19":690,"2,20":691,"2,21":692,"2,23":693,"2,24":696,"2,25":698,"2,26":699,"2,27":700,"2,28":701,"2,30":702,"2,31":704,"2,33":705,"2,34":706,"2,35":707,"2,36":708,"2,37":710,"2,38":711,"2,39":713,"2,41":714,"2,42":716,"2,44":717,"2,45":719,"2,46":720,"2,47":721,"2,48":722,"2,49":723,"2,50":725,"2,51":727,"2,52":729,"2,53":731,"2,54":733,"2,55":734,"2,56":735,"2,58":736,"2,59":738,"2,60":739,"2,61":740,"2,62":741,"2,63":742,"2,65":744,"2,66":745,"2,67":746,"2,68":749,"2,69":752,"2,70":754,"2,71":756,"2,72":757,"2,73":759,"2,74":760,"2,75":761,"2,76":762,"2,79":764,"2,80":765,"2,83":767,"2,84":768,"2,85":769,"2,86":770,"2,87":771,"2,88":772,"2,89":773,"2,90":775,"2,91":776,"2,92":778,"2,93":780,"2,94":782,"2,95":783,"2,97":784,"2,98":785,"2,99":787,"2,100":788,"2,102":790,"2,103":791,"2,104":792,"2,105":794,"2,110":796,"2,111":798,"2,112":799,"2,113":801,"2,114":802,"2,115":804,"2,117":805,"2,118":807,"2,119":808,"2,120":810,"2,121":813,"2,122":814,"2,125":815,"2,126":816,"2,128":818,"2,129":820,"2,130":821,"2,131":822,"2,132":824,"2,133":825,"2,134":827,"2,135":828,"2,136":829,"2,137":830,"2,138":832,"2,139":833,"2,140":835,"2,141":836,"2,142":837,"2,143":838,"2,145":839,"2,146":841,"2,147":844,"2,148":845,"2,149":846,"2,150":848,"2,152":850,"2,155":852,"2,156":853,"2,157":855,"2,159":857,"2,160":858,"2,161":859,"2,162":860,"2,163":861,"2,164":863,"2,165":864,"2,167":866,"2,169":867,"2,170":868,"2,171":869,"2,190":871,"2,191":872,"2,192":875,"2,193":876,"2,194":878,"2,195":879,"2,196":880,"2,197":881,"2,199":883,"2,200":884,"2,201":885,"2,202":887,"2,203":888,"2,204":889,"2,205":891,"2,206":893,"2,207":895,"2,208":897,"2,210":898,"2,211":899,"2,212":900,"2,213":902,"2,214":903,"2,215":905,"2,216":908,"2,218":910,"2,219":912,"2,220":913,"2,230":915,"2,232":917,"2,233":918,"2,234":919,"2,235":920,"2,236":921,"2,237":923,"2,238":925,"2,239":926,"2,240":927,"2,241":928,"2,242":930,"2,243":931,"2,244":933,"2,245":934,"2,247":936,"2,250":937,"2,277":938,"2,279":939,"2,280":940,"2,281":942,"2,282":943,"2,284":944,"2,285":946,"2,286":947,"2,289":948,"2,292":949,"2,293":951,"2,294":953,"2,295":954,"2,296":955,"2,297":957,"2,298":958,"2,299":960,"2,300":961,"2,302":962,"2,303":963,"2,304":964,"2,305":966,"2,306":968,"2,307":969,"2,309":972,"2,311":973,"2,318":974,"2,319":975,"2,320":976,"2,321":977,"2,323":979,"2,326":980,"2,327":981,"2,328":982,"2,329":983,"2,330":984,"2,331":986,"2,332":988,"2,333":989,"2,334":990,"2,335":993,"2,336":994,"2,337":996,"2,338":997,"2,339":998,"2,342":999,"2,343":1002,"2,344":1003,"2,345":1004,"2,346":1006,"2,347":1007,"2,348":1008,"2,351":1009,"2,352":1010,"2,354":1012,"2,355":1013,"2,357":1014,"2,359":1015,"2,360":1016,"2,362":1018,"2,363":1019,"2,364":1020,"2,365":1021,"2,366":1023,"2,367":1026,"2,368":1027,"2,369":1028,"2,370":1029,"2,371":1030,"2,372":1032,"2,373":1034,"2,374":1036,"2,375":1039,"2,376":1040,"2,378":1043,"2,379":1044,"2,380":1045,"2,381":1046,"2,382":1047,"2,383":1049,"2,384":1050,"2,385":1052,"2,386":1053,"2,387":1055,"2,389":1056,"2,391":1057,"2,394":1058,"2,395":1059,"2,396":1060,"2,397":1062,"2,400":1064,"2,410":1065,"2,411":1066,"2,412":1067,"2,413":1068,"2,414":1069,"2,416":1070,"2,417":1071,"2,418":1072,"2,419":1074,"2,420":1075,"2,422":1076,"2,423":1078,"2,424":1080,"2,425":1081,"2,426":1082,"2,427":1084,"2,428":1085,"2,429":1086,"2,430":1087,"2,431":1088,"2,432":1089,"2,433":1090,"2,434":1091,"2,435":1093,"2,438":1096,"2,439":1097,"2,440":1100,"2,441":1101,"2,442":1102,"2,443":1104,"2,445":1106,"2,447":1108,"2,448":1109,"2,450":1111,"2,452":1113,"2,453":1115,"2,454":1117,"2,455":1118,"2,458":1119,"2,459":1121,"2,460":1122,"2,461":1124,"2,462":1126,"2,464":1128,"2,465":1129,"2,466":1131,"2,467":1133,"2,468":1135,"2,469":1137,"2,470":1139,"2,471":1141,"2,474":1143,"2,476":1144,"2,477":1146,"2,479":1148,"2,483":1149,"2,484":1150,"2,485":1152,"2,486":1155,"2,487":1157,"2,488":1160,"2,489":1162,"2,490":1163,"2,491":1164,"2,492":1166,"2,493":1167,"2,494":1170,"2,495":1172,"2,496":1175,"2,497":1176,"2,499":1177,"2,500":1180,"2,501":1182,"2,503":1183,"2,507":1184,"2,508":1185,"2,510":1187,"2,511":1189,"2,512":1190,"2,513":1194,"2,515":1196,"2,519":1198,"2,521":1199,"2,522":1201,"2,524":1202,"2,525":1204,"2,526":1207,"2,527":1210,"2,528":1214,"2,529":1215,"2,530":1218,"2,537":1220,"2,538":1221,"2,539":1222,"2,540":1223,"2,541":1224,"2,544":1225,"2,546":1226,"2,547":1227,"2,548":1229,"2,549":1230,"2,551":1231,"2,552":1233,"2,554":1234,"2,555":1236,"2,556":1237,"2,557":1239,"2,558":1240,"2,559":1242,"2,560":1243,"2,561":1245,"2,563":1247,"2,564":1248,"2,565":1249,"2,566":1250,"2,567":1253,"2,568":1255,"2,569":1256,"2,570":1258,"2,571":1259,"2,572":1260,"2,573":1262,"2,575":1263,"2,576":1264,"2,578":1267,"2,579":1268,"2,580":1269,"2,581":1272,"2,582":1273,"2,583":1274,"2,584":1275,"2,585":1278,"2,586":1280,"2,587":1281,"2,589":1282,"2,593":1283,"2,594":1284,"2,596":1285,"2,597":1288,"2,598":1290,"2,600":1292,"2,601":1293,"2,602":1294,"2,603":1295,"2,604":1297,"2,608":1298,"2,609":1299,"2,610":1301,"2,611":1302,"2,615":1303,"2,616":1306,"2,617":1308,"2,618":1310,"2,619":1311,"2,620":1313,"2,621":1314,"2,622":1315,"2,623":1317,"2,624":1319,"2,625":1321,"2,626":1323,"2,627":1325,"2,630":1327,"2,631":1328,"2,633":1329,"2,634":1330,"2,635":1331,"2,636":1332,"2,637":1333,"2,638":1335,"2,639":1336,"2,640":1338,"2,642":1339,"2,644":1340,"2,646":1341,"2,647":1343,"2,648":1344,"2,649":1345,"2,650":1346,"2,651":1347,"2,652":1349,"2,653":1351,"2,655":1353,"2,656":1355,"2,657":1357,"2,658":1359,"2,660":1360,"2,661":1361,"2,662":1363,"2,664":1365,"2,666":1368,"2,667":1370,"2,669":1371,"2,670":1372,"2,671":1374,"2,672":1375,"2,673":1376,"2,674":1378,"2,675":1380,"2,676":1382,"2,678":1383,"2,679":1386,"2,681":1387,"2,682":1389,"2,683":1391,"2,684":1392,"2,687":1393,"2,688":1395,"2,689":1396,"2,690":1399,"2,691":1401,"2,693":1405,"2,695":1406,"2,696":1407,"2,697":1408,"2,709":1412,"2,710":1413,"2,711":1415,"2,712":1417,"2,714":1419,"2,716":1420,"2,717":1421,"2,718":1422,"2,719":1424,"2,720":1425,"2,721":1426,"2,722":1428,"2,723":1430,"2,724":1432,"2,726":1433,"2,727":1434,"2,728":1436,"2,729":1437,"2,731":1439,"2,732":1440,"2,733":1441,"2,734":1442,"2,736":1444,"2,737":1446,"2,738":1448,"2,739":1449,"2,740":1450,"2,741":1452,"2,742":1453,"2,743":1456,"2,744":1458,"2,746":1460,"2,747":1462,"2,748":1464,"2,749":1465,"2,750":1467,"2,751":1468,"2,752":1469,"2,753":1470,"2,754":1472,"2,756":1474,"2,757":1475,"3,3":1476,"3,4":1477,"3,5":1478,"3,6":1480,"3,7":1481,"3,8":1482,"3,9":1484,"3,10":1485,"3,11":1486,"3,12":1487,"3,13":1488,"3,14":1490,"3,15":1492,"3,16":1493,"3,17":1494,"3,18":1495,"3,19":1497,"3,20":1499,"3,21":1502,"3,24":1503,"3,25":1504,"3,26":1506,"3,27":1508,"3,28":1510,"3,30":1512,"3,31":1515,"3,36":1518,"3,37":1519,"3,38":1521,"3,39":1523,"3,40":1525,"3,42":1526,"3,43":1528,"3,44":1530,"3,45":1531,"3,47":1534,"3,48":1535,"3,50":1539,"3,51":1540,"3,52":1541,"3,53":1543,"3,54":1545,"3,55":1546,"3,61":1548,"3,62":1549,"3,63":1550,"3,64":1551,"3,65":1553,"3,66":1555,"3,68":1557,"3,70":1559,"3,71":1560,"3,72":1561,"3,73":1563,"3,74":1564,"3,75":1566,"3,76":1567,"3,78":1569,"3,79":1570,"3,80":1571,"3,81":1573,"3,83":1574,"3,85":1576,"3,86":1578,"3,87":1581,"3,88":1582,"3,91":1583,"3,92":1584,"3,93":1586,"3,94":1588,"3,95":1590,"3,96":1591,"3,97":1592,"3,98":1594,"3,99":1595,"3,100":1596,"3,102":1599,"3,104":1602,"3,105":1603,"3,106":1604,"3,107":1606,"3,109":1607,"3,110":1608,"3,111":1609,"3,112":1610,"3,113":1611,"3,115":1613,"3,116":1615,"3,119":1616,"3,120":1617,"3,122":1618,"3,123":1619,"3,124":1620,"3,125":1621,"3,126":1622,"3,127":1625,"3,134":1627,"3,140":1628,"3,153":1629,"3,155":1631,"3,157":1633,"3,158":1635,"3,159":1636,"3,160":1637,"3,161":1640,"3,164":1642,"3,166":1643,"3,168":1644,"3,170":1645,"3,171":1646,"3,172":1650,"3,173":1652,"3,175":1653,"3,178":1654,"3,179":1656,"3,180":1657,"3,181":1659,"3,182":1660,"3,183":1662,"3,184":1664,"3,185":1667,"3,186":1669,"3,187":1670,"3,188":1672,"3,189":1675,"3,190":1678,"3,191":1679,"3,192":1681,"3,193":1682,"3,194":1684,"3,195":1685,"3,196":1686,"3,197":1687,"3,198":1690,"3,199":1692,"3,200":1694,"3,201":1696,"3,202":1699,"3,204":1701,"3,206":1702,"3,207":1703,"3,208":1704,"3,209":1707,"3,211":1709,"3,212":1710,"3,214":1711,"3,215":1714,"3,216":1715,"3,217":1717,"3,218":1719,"3,219":1721,"3,220":1722,"3,221":1724,"3,222":1725,"3,223":1726,"3,225":1727,"3,229":1728,"3,230":1729,"3,231":1732,"3,232":1733,"3,235":1734,"3,236":1736,"3,237":1737,"3,238":1740,"3,239":1742,"3,241":1743,"3,242":1744,"3,243":1745,"3,244":1747,"3,245":1750,"3,247":1751,"3,248":1752,"3,251":1753,"3,252":1754,"3,253":1757,"3,257":1758,"3,258":1760,"3,260":1762,"3,262":1763,"3,263":1764,"3,264":1766,"3,267":1767,"3,268":1768,"3,269":1770,"3,270":1771,"3,271":1773,"3,272":1775,"3,273":1778,"3,274":1779,"3,276":1781,"3,277":1782,"3,278":1785,"3,279":1787,"3,280":1788,"3,282":1791,"3,283":1792,"3,284":1794,"3,285":1796,"3,286":1798,"3,287":1799,"3,288":1801,"3,289":1803,"3,291":1805,"3,292":1806,"3,294":1807,"3,295":1808,"3,296":1810,"3,297":1814,"3,299":1815,"3,300":1817,"3,302":1818,"3,303":1819,"3,304":1820,"3,305":1822,"3,306":1824,"3,307":1825,"3,309":1827,"3,310":1829,"3,311":1831,"3,314":1832,"3,315":1834,"3,316":1836,"3,317":1837,"3,318":1838,"3,319":1840,"3,321":1842,"3,322":1844,"3,323":1846,"3,324":1848,"3,325":1849,"3,326":1850,"3,327":1851,"3,328":1853,"3,329":1857,"3,331":1859,"3,332":1861,"3,333":1863,"3,335":1864,"3,337":1865,"3,338":1866,"3,340":1868,"3,341":1869,"3,342":1870,"3,343":1872,"3,345":1874,"3,348":1875,"3,349":1877,"3,350":1879,"3,351":1881,"3,352":1884,"3,353":1885,"3,354":1886,"3,355":1888,"3,356":1889,"3,357":1891,"3,358":1892,"3,359":1893,"3,363":1894,"3,365":1896,"3,366":1898,"3,367":1900,"3,370":1902,"3,371":1903,"3,372":1904,"3,374":1906,"3,375":1907,"3,378":1909,"3,380":1910,"3,381":1912,"3,382":1914,"3,383":1916,"3,384":1917,"3,385":1918,"3,386":1920,"3,391":1921,"3,392":1922,"3,393":1924,"3,394":1926,"3,395":1928,"3,396":1929,"3,397":1930,"3,398":1933,"3,399":1934,"3,400":1936,"3,401":1938,"3,403":1939,"3,404":1940,"3,407":1941,"3,409":1942,"3,411":1943,"3,412":1946,"3,413":1948,"3,414":1949,"3,415":1951,"3,416":1955,"3,417":1957,"3,418":1959,"3,419":1960,"3,420":1961,"3,421":1962,"3,422":1964,"3,423":1965,"3,424":1966,"3,425":1967,"3,426":1970,"3,427":1971,"3,428":1974,"3,430":1977,"3,431":1980,"3,432":1981,"3,433":1982,"3,434":1983,"3,435":1984,"3,436":1985,"3,437":1987,"3,438":1989,"3,439":1991,"3,440":1992,"3,441":1994,"3,442":1996,"3,449":1997,"3,450":1998,"3,452":1999,"3,454":2000,"3,455":2001,"3,456":2002,"3,457":2005,"3,458":2008,"3,459":2009,"3,475":2010,"3,477":2011,"3,479":2012,"3,480":2013,"3,481":2014,"3,482":2015,"3,484":2016,"3,485":2017,"3,486":2018,"3,492":2019,"3,493":2021,"3,494":2023,"3,496":2024,"3,497":2025,"3,498":2026,"3,499":2028,"3,500":2029,"3,501":2030,"3,503":2031,"3,504":2035,"3,506":2036,"3,507":2037,"3,509":2038,"3,510":2040,"3,511":2041,"3,512":2042,"3,513":2043,"3,514":2045,"3,515":2046,"3,517":2047,"3,521":2048,"3,525":2049,"3,526":2050,"3,527":2051,"3,529":2052,"3,530":2053,"3,532":2055,"3,533":2057,"3,534":2058,"3,536":2060,"3,538":2061,"3,539":2063,"3,540":2064,"3,541":2066,"3,545":2067,"3,548":2068,"3,549":2070,"3,550":2072,"3,551":2074,"3,552":2077,"3,553":2079,"3,554":2082,"3,556":2083,"3,557":2084,"3,558":2086,"3,559":2089,"3,560":2091,"3,561":2092,"3,564":2093,"3,565":2094,"3,567":2096,"3,568":2097,"3,569":2098,"3,570":2100,"3,571":2101,"3,573":2103,"3,574":2105,"3,575":2106,"3,576":2107,"3,577":2109,"3,578":2111,"3,579":2113,"3,580":2115,"3,581":2117,"3,582":2118,"3,583":2119,"3,584":2120,"3,585":2122,"3,586":2124,"3,587":2125,"3,588":2127,"3,589":2128,"3,590":2129,"3,591":2130,"3,592":2131,"3,593":2133,"3,594":2135,"3,595":2136,"3,596":2137,"3,597":2139,"3,598":2140,"3,599":2141,"3,600":2142,"3,602":2144,"3,603":2146,"3,604":2147,"3,605":2149,"3,606":2150,"3,607":2151,"3,608":2153,"3,609":2154,"3,610":2155,"3,611":2158,"3,612":2160,"3,614":2162,"3,615":2164,"3,616":2165,"3,617":2166,"3,618":2168,"3,619":2169,"3,620":2170,"3,622":2171,"3,624":2174,"3,625":2176,"3,626":2178,"3,627":2180,"3,628":2181,"3,629":2184,"3,630":2185,"3,631":2186,"4,3":2187,"4,4":2188,"4,5":2189,"4,6":2193,"4,7":2194,"4,8":2195,"4,9":2196,"4,10":2198,"4,12":2199,"4,13":2200,"4,14":2201,"4,15":2203,"4,16":2204,"4,17":2205,"4,18":2206,"4,19":2208,"4,20":2210,"4,21":2211,"4,23":2212,"4,25":2213,"4,26":2214,"4,27":2215,"4,28":2216,"4,29":2218,"4,30":2220,"4,31":2221,"4,32":2223,"4,33":2224,"4,36":2226,"4,39":2227,"4,40":2229,"4,41":2230,"4,42":2231,"4,43":2233,"4,44":2235,"4,45":2237,"4,48":2238,"4,49":2241,"4,50":2243,"4,51":2244,"4,53":2245,"4,54":2247,"4,55":2249,"4,56":2250,"4,57":2252,"4,58":2253,"4,59":2254,"4,60":2255,"4,61":2256,"4,62":2257,"4,63":2258,"4,64":2259,"4,65":2260,"4,66":2262,"4,67":2264,"4,68":2266,"4,69":2267,"4,70":2268,"4,71":2270,"4,72":2271,"4,73":2273,"4,74":2275,"4,75":2276,"4,77":2277,"4,78":2279,"4,79":2281,"4,81":2282,"4,82":2284,"4,83":2285,"4,84":2287,"4,85":2288,"4,89":2290,"4,90":2291,"4,101":2292,"4,103":2293,"4,107":2294,"4,108":2295,"4,110":2296,"4,112":2297,"4,116":2298,"4,117":2299,"4,119":2300,"4,126":2301,"4,127":2302,"4,128":2303,"4,130":2304,"4,132":2305,"4,133":2307,"4,134":2308,"4,135":2309,"4,136":2310,"4,137":2311,"4,138":2312,"4,141":2313,"4,142":2314,"4,143":2316,"4,144":2317,"4,145":2319,"4,146":2321,"4,147":2322,"4,148":2323,"4,149":2326,"4,150":2328,"4,151":2330,"4,152":2333,"4,153":2335,"4,155":2337,"4,156":2338,"4,157":2339,"4,158":2341,"4,159":2343,"4,160":2344,"4,162":2346,"4,163":2348,"4,165":2350,"4,166":2352,"4,167":2355,"4,168":2356,"4,169":2357,"4,170":2358,"4,171":2359,"4,172":2360,"4,173":2361,"4,183":2362,"4,184":2363,"4,185":2365,"4,186":2366,"4,187":2367,"4,188":2368,"4,189":2370,"4,190":2371,"4,191":2372,"4,192":2374,"4,193":2376,"4,194":2377,"4,195":2379,"4,196":2381,"4,197":2382,"4,198":2383,"4,199":2384,"4,200":2386,"4,201":2387,"4,203":2390,"4,204":2393,"4,205":2394,"4,206":2397,"4,209":2398,"4,210":2399,"4,211":2401,"4,212":2402,"4,213":2404,"4,216":2406,"4,217":2407,"4,219":2409,"4,220":2410,"4,221":2412,"4,224":2414,"4,225":2415,"4,226":2416,"4,227":2419,"4,228":2420,"4,229":2423,"4,230":2424,"4,231":2426,"4,232":2427,"4,235":2429,"4,236":2431,"4,237":2433,"4,238":2434,"4,239":2435,"4,240":2437,"4,241":2438,"4,242":2439,"4,243":2440,"4,244":2442,"4,245":2443,"4,246":2445,"4,247":2446,"4,248":2447,"4,249":2449,"4,250":2451,"4,251":2453,"4,252":2454,"4,253":2456,"4,257":2457,"4,258":2459,"4,259":2462,"4,260":2463,"4,261":2466,"4,263":2467,"4,264":2468,"4,265":2469,"4,266":2472,"4,267":2473,"4,269":2474,"4,270":2477,"4,271":2478,"4,272":2480,"4,273":2481,"4,274":2483,"4,275":2484,"4,276":2485,"4,277":2487,"4,278":2489,"4,279":2491,"4,280":2493,"4,282":2495,"4,284":2496,"4,285":2497,"4,287":2498,"4,288":2499,"4,289":2501,"4,290":2502,"4,292":2506,"4,293":2508,"4,294":2509,"4,295":2511,"4,296":2513,"4,297":2515,"4,298":2516,"4,299":2517,"4,302":2518,"4,303":2520,"4,304":2521,"4,305":2522,"4,306":2523,"4,307":2525,"4,308":2526,"4,309":2527,"4,310":2528,"4,311":2529,"4,312":2531,"4,313":2533,"4,314":2534,"4,315":2536,"4,316":2537,"4,317":2539,"4,318":2540,"4,319":2542,"4,320":2544,"4,321":2546,"4,322":2547,"4,323":2549,"4,324":2550,"4,325":2552,"4,326":2553,"4,327":2555,"4,329":2556,"4,330":2558,"4,331":2560,"4,332":2562,"4,333":2563,"4,334":2566,"4,335":2568,"4,336":2570,"4,337":2571,"4,338":2572,"4,339":2573,"4,340":2576,"4,341":2578,"4,342":2580,"4,343":2582,"4,344":2583,"4,345":2584,"4,346":2586,"4,347":2588,"4,348":2590,"4,349":2591,"4,350":2593,"4,351":2595,"4,353":2596,"4,355":2598,"4,356":2600,"4,357":2604,"4,358":2607,"4,359":2608,"4,360":2610,"4,361":2612,"4,362":2613,"4,363":2616,"4,364":2617,"4,365":2621,"4,366":2624,"4,367":2627,"4,368":2628,"4,369":2630,"4,370":2631,"4,371":2632,"4,372":2633,"4,374":2635,"4,375":2637,"4,376":2639,"4,377":2640,"4,378":2642,"4,379":2643,"4,380":2645,"4,381":2647,"4,382":2649,"4,383":2652,"4,384":2654,"4,385":2657,"4,386":2659,"4,387":2660,"4,389":2662,"4,390":2664,"4,391":2665,"4,392":2668,"4,393":2670,"4,394":2672,"4,396":2675,"4,397":2676,"4,398":2679,"4,400":2681,"4,401":2683,"4,402":2684,"4,403":2685,"4,404":2687,"4,405":2690,"4,406":2693,"4,407":2696,"4,408":2698,"4,410":2699,"4,411":2701,"4,412":2703,"4,413":2705,"4,415":2706,"4,416":2708,"4,417":2710,"4,418":2713,"4,419":2716,"4,420":2718,"4,421":2721,"4,425":2722,"4,427":2723,"4,428":2724,"4,431":2726,"4,433":2727,"4,434":2728,"4,436":2729,"4,437":2731,"4,438":2732,"4,439":2734,"4,440":2735,"4,442":2736,"4,443":2737,"4,444":2739,"4,445":2740,"4,447":2741,"4,448":2743,"4,449":2744,"4,450":2745,"4,451":2748,"4,452":2749,"4,453":2751,"4,454":2753,"4,455":2755,"4,456":2756,"4,457":2758,"4,458":2760,"4,461":2762,"4,462":2763,"4,463":2764,"4,464":2765,"4,465":2768,"4,466":2771,"4,467":2772,"4,468":2773,"4,469":2774,"4,472":2775,"4,473":2777,"4,474":2778,"4,475":2780,"4,476":2783,"4,477":2784,"4,478":2785,"4,479":2788,"4,480":2790,"4,481":2791,"4,482":2792,"4,483":2794,"4,484":2796,"4,485":2797,"4,486":2798,"4,487":2799,"4,488":2800,"4,489":2803,"4,494":2804,"4,495":2805,"4,496":2807,"4,497":2809,"4,498":2811,"4,499":2812,"4,500":2814,"4,501":2816,"4,504":2817,"4,505":2818,"4,506":2820,"4,507":2823,"4,508":2824,"4,509":2825,"4,510":2827,"4,511":2829,"4,512":2830,"4,513":2831,"4,515":2833,"4,516":2834,"4,517":2836,"4,518":2838,"4,519":2841,"4,521":2842,"4,522":2844,"4,523":2845,"4,525":2846,"4,526":2847,"4,528":2849,"4,529":2852,"4,531":2853,"4,532":2854,"4,533":2855,"4,534":2856,"4,535":2859,"4,536":2860,"4,537":2862,"4,538":2863,"4,542":2864,"4,543":2865,"4,544":2867,"4,545":2869,"4,546":2871,"4,549":2873,"4,550":2874,"4,552":2875,"4,554":2876,"4,565":2877,"4,568":2878,"4,569":2879,"4,570":2882,"4,573":2883,"4,574":2884,"4,583":2885,"4,586":2886,"4,587":2887,"4,590":2888,"4,593":2890,"4,594":2891,"4,595":2892,"4,597":2895,"4,598":2896,"4,601":2897,"4,602":2898,"4,603":2899,"4,604":2901,"4,605":2902,"4,606":2904,"4,607":2905,"4,609":2908,"4,610":2910,"4,611":2913,"4,612":2914,"4,613":2916,"4,614":2918,"4,616":2919,"4,617":2920,"4,618":2922,"4,619":2923,"4,620":2924,"4,621":2925,"4,622":2926,"4,623":2927,"4,624":2928,"4,625":2930,"4,627":2931,"4,628":2935,"4,629":2936,"4,630":2938,"4,631":2940,"4,634":2942,"4,635":2944,"4,636":2946,"4,639":2947,"4,642":2948,"4,643":2950,"4,644":2951,"4,645":2952,"4,646":2954,"4,647":2956,"4,648":2957,"4,649":2959,"4,650":2961,"4,651":2963,"4,652":2965,"4,653":2966,"4,657":2967,"4,658":2968,"4,659":2969,"4,660":2972,"4,661":2973,"4,662":2975,"4,663":2977,"4,664":2980,"4,665":2981,"4,666":2983,"4,667":2985,"4,668":2986,"4,669":2987,"4,670":2989,"4,671":2990,"4,672":2992,"4,673":2993,"4,674":2995,"4,675":2997,"4,676":2998,"4,677":3000,"4,678":3003,"4,679":3005,"4,680":3006,"4,681":3008,"4,682":3009,"4,684":3012,"4,685":3013,"4,686":3015,"4,687":3018,"4,688":3021,"4,689":3023,"4,690":3024,"4,691":3025,"4,695":3026,"4,697":3027,"4,699":3028,"4,700":3031,"4,701":3032,"4,702":3035,"4,703":3037,"4,705":3038,"4,711":3039,"4,714":3040,"4,715":3041,"4,716":3042,"4,717":3045,"4,718":3047,"4,719":3049,"4,720":3052,"4,722":3055,"4,723":3057,"4,724":3058,"4,725":3059,"4,726":3062,"4,727":3063,"4,728":3065,"4,729":3066,"4,730":3068,"4,731":3071,"4,732":3073,"4,733":3075,"4,734":3077,"4,735":3078,"4,736":3081,"4,737":3083,"4,739":3084,"4,740":3085,"4,741":3086,"4,742":3088,"4,743":3090,"4,744":3092,"4,745":3095,"4,746":3097,"4,747":3099,"4,748":3100,"4,749":3102,"4,750":3103,"4,751":3104,"4,752":3107,"4,753":3111,"4,754":3112,"4,755":3113,"4,756":3116,"4,758":3118,"4,759":3120,"4,760":3121,"4,761":3122,"4,762":3123,"4,763":3125,"4,764":3127,"4,765":3128,"4,766":3131,"4,767":3134,"4,768":3136,"4,769":3139,"4,770":3141,"4,771":3145,"4,772":3146,"4,773":3147,"4,774":3148,"4,775":3150,"4,776":3152,"4,777":3154,"4,778":3156,"4,779":3157,"4,781":3158,"4,782":3160,"4,784":3162,"4,786":3163,"4,789":3164,"4,790":3165,"4,791":3166,"4,792":3167,"4,793":3169,"4,794":3172,"4,795":3173,"4,798":3175,"4,800":3176,"4,801":3177,"4,802":3179,"4,803":3181,"4,808":3182,"4,809":3183,"4,810":3184,"4,811":3187,"4,813":3189,"4,815":3192,"4,816":3194,"4,817":3196,"4,818":3197,"4,819":3198,"5,3":3199,"5,4":3200,"5,5":3201,"5,6":3204,"5,9":3205,"5,10":3207,"5,11":3209,"5,13":3210,"5,15":3211,"5,16":3213,"5,17":3215,"5,18":3217,"5,19":3220,"5,20":3222,"5,21":3224,"5,22":3227,"5,23":3229,"5,24":3231,"5,25":3232,"5,26":3234,"5,27":3236,"5,28":3238,"5,29":3241,"5,31":3242,"5,32":3243,"5,33":3245,"5,34":3247,"5,35":3250,"5,36":3251,"5,37":3252,"5,38":3255,"5,39":3256,"5,40":3258,"5,41":3259,"5,43":3261,"5,44":3263,"5,45":3264,"5,46":3265,"5,47":3266,"5,48":3268,"5,49":3269,"5,50":3272,"5,51":3273,"5,52":3277,"5,53":3280,"5,54":3281,"5,55":3283,"5,56":3284,"5,57":3285,"5,58":3287,"5,59":3290,"5,60":3291,"5,62":3293,"5,63":3294,"5,65":3295,"5,68":3298,"5,69":3299,"5,70":3300,"5,71":3301,"5,72":3303,"5,73":3305,"5,74":3309,"5,75":3312,"5,76":3313,"5,77":3315,"5,78":3317,"5,79":3318,"5,81":3320,"5,82":3322,"5,83":3323,"5,84":3324,"5,85":3325,"5,86":3328,"5,87":3329,"5,88":3330,"5,89":3331,"5,90":3333,"5,91":3334,"5,93":3336,"5,94":3337,"5,95":3340,"5,96":3341,"5,97":3343,"5,98":3344,"5,100":3346,"5,101":3349,"5,102":3350,"5,103":3351,"5,104":3352,"5,105":3356,"5,107":3358,"5,108":3359,"5,112":3362,"5,113":3364,"5,114":3365,"5,116":3366,"5,117":3367,"5,118":3369,"5,119":3372,"5,120":3375,"5,121":3377,"5,122":3379,"5,123":3380,"5,124":3382,"5,125":3384,"5,126":3385,"5,127":3386,"5,128":3387,"5,129":3388,"5,130":3391,"5,132":3393,"5,133":3394,"5,134":3397,"5,135":3400,"5,136":3402,"5,138":3404,"5,139":3406,"5,140":3409,"5,141":3410,"5,142":3411,"5,143":3414,"5,146":3415,"5,148":3416,"5,149":3417,"5,151":3418,"5,153":3419,"5,154":3420,"5,155":3422,"5,156":3426,"5,157":3427,"5,159":3429,"5,160":3431,"5,161":3434,"5,162":3437,"5,163":3438,"5,164":3441,"5,166":3442,"5,167":3445,"5,168":3446,"5,169":3447,"5,170":3449,"5,171":3450,"5,173":3451,"5,174":3452,"5,179":3454,"5,180":3455,"5,182":3457,"5,183":3458,"5,184":3459,"5,185":3460,"5,186":3461,"5,187":3463,"5,188":3465,"5,189":3467,"5,190":3468,"5,193":3469,"5,195":3470,"5,196":3471,"5,197":3473,"5,198":3476,"5,199":3477,"5,200":3478,"5,201":3480,"5,202":3482,"5,203":3484,"5,204":3486,"5,205":3488,"5,206":3490,"5,208":3492,"5,209":3493,"5,211":3494,"5,214":3495,"5,216":3496,"5,218":3498,"5,220":3499,"5,221":3501,"5,223":3504,"5,224":3505,"5,225":3506,"5,226":3509,"5,227":3512,"5,229":3513,"5,231":3514,"5,232":3515,"5,233":3517,"5,234":3520,"5,235":3522,"5,236":3525,"5,237":3527,"5,238":3531,"5,239":3533,"5,240":3535,"5,242":3537,"5,244":3538,"5,245":3539,"5,247":3540,"5,248":3541,"5,249":3542,"5,250":3544,"5,251":3545,"5,252":3548,"5,253":3551,"5,254":3554,"5,255":3555,"5,256":3557,"5,257":3558,"5,259":3560,"5,260":3561,"5,261":3562,"5,263":3563,"5,264":3565,"5,265":3567,"5,266":3570,"5,267":3572,"5,268":3573,"5,269":3574,"5,271":3575,"5,277":3577,"5,280":3578,"5,286":3580,"5,287":3582,"5,288":3583,"5,290":3586,"5,291":3589,"5,292":3591,"5,293":3593,"5,294":3595,"5,297":3599,"5,298":3600,"5,299":3603,"5,301":3604,"5,303":3605,"5,305":3607,"5,307":3610,"5,308":3611,"5,309":3614,"5,310":3615,"5,311":3617,"5,312":3620,"5,313":3621,"5,316":3622,"5,318":3625,"5,319":3628,"5,320":3630,"5,321":3634,"5,322":3636,"5,323":3638,"5,324":3639,"5,325":3641,"5,326":3642,"5,327":3645,"5,330":3646,"5,331":3649,"5,332":3651,"5,333":3653,"5,334":3654,"5,335":3656,"5,336":3658,"5,337":3661,"5,338":3666,"5,339":3668,"5,340":3669,"5,342":3672,"5,343":3676,"5,344":3678,"5,345":3679,"5,346":3681,"5,347":3683,"5,348":3686,"5,349":3688,"5,350":3690,"5,351":3691,"5,353":3692,"5,354":3693,"5,355":3694,"5,356":3696,"5,357":3699,"5,358":3703,"5,359":3704,"5,360":3705,"5,361":3707,"5,362":3709,"5,363":3711,"5,365":3713,"5,366":3715,"5,367":3716,"5,368":3717,"5,369":3718,"5,370":3720,"5,371":3722,"5,372":3724,"5,373":3727,"5,374":3728,"5,375":3731,"5,376":3734,"5,377":3736,"5,378":3739,"5,379":3740,"5,380":3743,"5,381":3747,"5,382":3749,"5,383":3751,"5,384":3752,"5,386":3753,"5,387":3756,"5,390":3757,"5,391":3760,"5,392":3763,"5,394":3764,"5,395":3765,"5,396":3766,"5,399":3767,"5,400":3769,"5,401":3770,"5,402":3773,"5,403":3774,"5,404":3775,"5,405":3776,"5,406":3779,"5,407":3781,"5,408":3782,"5,409":3784,"5,410":3786,"5,411":3788,"5,412":3790,"5,413":3791,"5,414":3793,"5,415":3797,"5,420":3798,"5,423":3799,"5,424":3800,"5,425":3801,"5,427":3803,"5,428":3804,"5,429":3805,"5,430":3807,"5,431":3808,"5,432":3809,"5,433":3812,"5,434":3813,"5,435":3814,"5,436":3817,"5,437":3818,"5,438":3820,"5,439":3821,"5,440":3824,"5,441":3826,"5,442":3829,"5,443":3832,"5,444":3835,"5,445":3837,"5,446":3840,"5,447":3844,"5,448":3845,"5,449":3846,"5,450":3849,"5,451":3851,"5,452":3854,"5,454":3857,"5,457":3858,"5,458":3860,"5,459":3862,"5,460":3864,"5,461":3867,"5,462":3870,"5,463":3872,"5,464":3873,"5,465":3875,"5,466":3876,"5,467":3877,"5,468":3879,"5,469":3882,"5,470":3884,"5,471":3887,"5,472":3889,"5,473":3891,"5,474":3892,"5,475":3894,"5,476":3895,"5,478":3897,"5,479":3898,"5,481":3899,"5,482":3902,"5,483":3904,"5,484":3907,"5,485":3909,"5,487":3911,"5,489":3912,"5,490":3913,"5,491":3915,"5,492":3916,"5,493":3917,"5,494":3921,"5,495":3923,"5,496":3925,"5,497":3928,"5,498":3931,"5,499":3933,"5,500":3934,"5,501":3937,"5,502":3939,"5,504":3941,"5,507":3942,"5,508":3943,"5,510":3944,"5,511":3945,"5,514":3947,"5,515":3948,"5,516":3952,"5,517":3954,"5,518":3956,"5,519":3959,"5,520":3962,"5,521":3964,"5,522":3966,"5,523":3968,"5,524":3970,"5,525":3971,"5,526":3972,"5,527":3975,"5,528":3976,"5,529":3977,"5,531":3978,"5,532":3979,"5,533":3980,"5,534":3981,"5,536":3983,"5,537":3985,"5,541":3986,"5,544":3988,"5,545":3990,"5,547":3993,"5,548":3994,"5,549":3996,"5,550":3998,"5,551":4001,"5,552":4002,"5,553":4004,"5,554":4006,"5,555":4009,"5,556":4012,"5,557":4014,"5,558":4015,"5,559":4018,"5,560":4021,"5,561":4022,"5,562":4024,"5,563":4026,"5,564":4027,"5,565":4028,"5,566":4029,"5,569":4031,"5,570":4032,"5,571":4034,"5,572":4035,"5,573":4036,"5,574":4038,"5,576":4040,"5,577":4042,"5,578":4043,"5,581":4044,"5,582":4046,"5,583":4049,"5,584":4050,"5,585":4051,"5,586":4053,"5,589":4054,"5,590":4055,"5,591":4056,"5,592":4057,"5,593":4058,"5,594":4059,"5,595":4064,"5,596":4066,"5,597":4068,"5,598":4069,"5,599":4071,"5,600":4072,"5,602":4074,"5,603":4076,"5,604":4077,"5,605":4079,"5,606":4082,"5,607":4085,"5,609":4086,"5,610":4088,"5,611":4091,"5,612":4094,"5,613":4096,"5,614":4098,"5,615":4099,"5,616":4102,"5,619":4103,"5,621":4104,"5,622":4105,"5,624":4106,"5,625":4108,"5,626":4110,"5,627":4113,"5,628":4114,"5,629":4115,"5,630":4117,"5,633":4120,"5,634":4122,"5,636":4123,"5,637":4124,"5,638":4125,"5,639":4127,"5,640":4130,"5,643":4133,"5,644":4136,"5,645":4137,"5,646":4139,"5,647":4140,"5,648":4143,"5,649":4146,"5,650":4147,"5,651":4149,"5,652":4150,"5,653":4151,"5,654":4153,"5,657":4154,"5,658":4156,"5,659":4159,"5,660":4162,"5,662":4164,"5,663":4166,"5,664":4168,"5,665":4170,"5,666":4173,"5,667":4175,"5,668":4177,"5,669":4178,"5,670":4179,"5,671":4180,"5,672":4182,"5,673":4184,"5,674":4187,"5,675":4188,"5,676":4189,"5,677":4191,"5,678":4194,"5,679":4195,"5,680":4196,"5,681":4197,"5,682":4198,"5,683":4199,"5,684":4201,"5,685":4204,"5,686":4206,"5,687":4208,"5,688":4210,"5,689":4212,"5,690":4214,"5,691":4216,"5,692":4218,"5,693":4221,"5,694":4223,"5,695":4226,"5,697":4228,"5,698":4229,"5,699":4230,"5,700":4233,"5,701":4235,"5,702":4237,"5,703":4238,"5,704":4241,"5,705":4242,"5,706":4243,"5,707":4246,"5,708":4248,"5,709":4252,"5,710":4253,"5,711":4254,"5,712":4256,"5,713":4258,"5,718":4259,"5,719":4260,"5,722":4261,"5,723":4263,"5,724":4266,"5,726":4267,"5,727":4268,"5,729":4269,"5,730":4270,"5,731":4273,"5,733":4275,"5,738":4276,"5,740":4277,"5,742":4278,"5,744":4279,"5,745":4280,"5,746":4281,"5,747":4282,"5,748":4283,"5,749":4284,"6,3":4285,"6,5":4286,"6,6":4288,"6,7":4289,"6,8":4291,"6,9":4293,"6,10":4295,"6,11":4296,"6,12":4298,"6,13":4299,"6,14":4301,"6,15":4303,"6,16":4304,"6,17":4307,"6,18":4308,"6,19":4309,"6,20":4311,"6,21":4313,"6,22":4314,"6,23":4316,"6,24":4320,"6,25":4323,"6,26":4325,"6,28":4328,"6,30":4330,"6,31":4332,"6,32":4333,"6,33":4335,"6,34":4338,"6,35":4341,"6,36":4343,"6,37":4344,"6,38":4345,"6,39":4346,"6,40":4347,"6,41":4348,"6,42":4349,"6,43":4350,"6,44":4352,"6,45":4354,"6,46":4355,"6,47":4357,"6,48":4359,"6,50":4361,"6,51":4364,"6,52":4365,"6,53":4368,"6,54":4369,"6,55":4371,"6,56":4373,"6,58":4374,"6,59":4377,"6,60":4380,"6,61":4383,"6,62":4386,"6,63":4388,"6,64":4392,"6,65":4394,"6,66":4395,"6,67":4398,"6,68":4400,"6,69":4401,"6,70":4403,"6,71":4404,"6,72":4406,"6,73":4407,"6,74":4410,"6,75":4411,"6,76":4412,"6,77":4414,"6,79":4416,"6,80":4418,"6,91":4419,"6,97":4420,"6,104":4421,"6,105":4422,"6,108":4426,"6,109":4427,"6,110":4429,"6,112":4431,"6,113":4433,"6,114":4436,"6,115":4437,"6,116":4438,"6,118":4439,"6,120":4440,"6,121":4442,"6,122":4443,"6,123":4444,"6,124":4446,"6,125":4447,"6,126":4449,"6,127":4450,"6,128":4453,"6,129":4456,"6,130":4458,"6,131":4460,"6,134":4462,"6,137":4463,"6,139":4464,"6,140":4465,"6,141":4467,"6,142":4469,"6,143":4472,"6,144":4473,"6,145":4475,"6,146":4477,"6,147":4479,"6,148":4482,"6,152":4485,"6,153":4487,"6,154":4489,"6,156":4490,"6,166":4491,"6,169":4492,"6,173":4493,"6,176":4494,"6,177":4496,"6,178":4498,"6,181":4499,"6,184":4500,"6,185":4501,"6,186":4502,"6,188":4503,"6,190":4505,"6,191":4507,"6,193":4508,"6,195":4509,"6,204":4511,"6,206":4512,"6,207":4513,"6,208":4514,"6,209":4515,"6,211":4517,"6,212":4519,"6,213":4520,"6,214":4521,"6,215":4523,"6,216":4524,"6,217":4527,"6,218":4529,"6,219":4530,"6,220":4533,"6,221":4535,"6,222":4536,"6,223":4537,"6,224":4539,"6,225":4542,"6,226":4545,"6,229":4548,"6,230":4549,"6,231":4550,"6,232":4552,"6,233":4554,"6,235":4555,"6,236":4557,"6,237":4558,"6,239":4561,"6,240":4562,"6,241":4563,"6,242":4565,"6,243":4566,"6,244":4567,"6,245":4569,"6,246":4571,"6,247":4572,"6,248":4574,"6,249":4575,"6,250":4576,"6,251":4579,"6,252":4580,"6,255":4581,"6,256":4582,"6,257":4584,"6,258":4588,"6,259":4590,"6,260":4591,"6,261":4592,"6,262":4593,"6,263":4595,"6,264":4597,"6,265":4598,"6,267":4599,"6,268":4600,"6,269":4601,"6,270":4602,"6,271":4603,"6,273":4605,"6,274":4607,"6,275":4608,"6,277":4611,"6,279":4613,"6,281":4615,"6,282":4616,"6,284":4619,"6,285":4621,"6,286":4622,"6,288":4624,"6,289":4625,"6,291":4626,"6,292":4628,"6,293":4632,"6,294":4634,"6,295":4637,"6,296":4641,"6,298":4643,"6,299":4644,"6,300":4646,"6,301":4650,"6,302":4653,"6,303":4654,"6,304":4655,"6,305":4657,"6,306":4658,"6,307":4659,"6,308":4660,"6,309":4662,"6,310":4664,"6,311":4666,"6,312":4669,"6,313":4672,"6,315":4674,"6,316":4676,"6,318":4677,"6,319":4679,"6,320":4681,"6,321":4683,"6,322":4685,"6,323":4688,"6,324":4689,"6,325":4692,"6,326":4695,"6,328":4696,"6,329":4697,"6,334":4700,"6,335":4701,"6,338":4703,"6,339":4704,"6,340":4707,"6,341":4709,"6,342":4710,"6,343":4713,"6,344":4714,"6,345":4715,"6,347":4719,"6,348":4721,"6,349":4723,"6,350":4726,"6,351":4729,"6,352":4731,"6,353":4733,"6,354":4736,"6,355":4738,"6,356":4740,"6,357":4741,"6,358":4743,"6,359":4746,"6,360":4747,"6,361":4750,"6,362":4751,"6,363":4755,"6,364":4759,"6,365":4761,"6,366":4762,"6,367":4764,"6,368":4765,"6,369":4766,"6,370":4767,"6,371":4769,"6,372":4771,"6,374":4772,"6,375":4775,"6,376":4778,"6,377":4779,"6,378":4780,"6,379":4783,"6,380":4784,"6,381":4785,"6,382":4787,"6,383":4788,"6,388":4789,"6,389":4791,"6,390":4792,"6,391":4794,"6,392":4796,"6,393":4797,"6,394":4798,"6,395":4799,"6,396":4801,"6,397":4803,"6,398":4806,"6,400":4807,"6,402":4808,"6,403":4809,"6,405":4810,"6,406":4812,"6,407":4816,"6,410":4817,"6,411":4818,"6,412":4820,"6,413":4822,"6,414":4825,"6,415":4826,"6,417":4828,"6,418":4831,"6,419":4832,"6,420":4834,"6,421":4835,"6,422":4837,"6,426":4838,"6,427":4839,"6,428":4841,"6,429":4843,"6,430":4844,"6,432":4845,"6,433":4846,"6,434":4848,"6,435":4850,"6,436":4853,"6,437":4854,"6,438":4855,"6,439":4856,"6,440":4857,"6,441":4861,"6,442":4862,"6,443":4863,"6,445":4864,"6,446":4866,"6,447":4868,"6,449":4869,"6,450":4871,"6,451":4873,"6,452":4874,"6,453":4876,"6,454":4878,"6,455":4881,"6,456":4883,"6,457":4884,"6,459":4885,"6,460":4886,"6,462":4887,"6,463":4889,"6,464":4891,"6,465":4892,"6,466":4893,"6,470":4895,"6,471":4896,"6,472":4897,"6,473":4898,"6,474":4900,"6,475":4901,"6,476":4902,"6,477":4904,"6,478":4905,"6,480":4907,"6,481":4908,"6,482":4909,"6,483":4910,"6,484":4911,"6,486":4914,"6,487":4915,"6,488":4916,"6,489":4918,"6,490":4920,"6,491":4922,"6,492":4924,"6,493":4925,"6,494":4926,"6,495":4928,"6,496":4930,"6,497":4932,"6,498":4933,"6,499":4936,"6,501":4937,"6,503":4938,"6,504":4939,"6,505":4940,"6,506":4942,"6,507":4943,"6,517":4944,"6,518":4945,"6,519":4947,"6,522":4950,"6,523":4952,"6,526":4953,"6,527":4954,"6,528":4955,"6,530":4956,"6,531":4959,"6,532":4961,"6,533":4963,"6,534":4965,"6,535":4966,"6,536":4968,"6,537":4970,"6,538":4971,"6,539":4974,"6,540":4978,"6,541":4981,"6,542":4982,"6,543":4986,"6,545":4988,"6,546":4991,"6,547":4992,"6,548":4993,"6,549":4996,"6,550":4997,"6,551":4999,"6,552":5001,"6,553":5003,"6,554":5004,"6,555":5006,"6,558":5007,"6,559":5010,"6,560":5012,"6,561":5013,"6,562":5014,"6,563":5015,"6,564":5016,"6,565":5019,"6,566":5020,"6,567":5021,"6,568":5024,"6,569":5025,"6,570":5027,"6,571":5028,"6,572":5030,"6,573":5031,"6,574":5034,"6,577":5038,"6,579":5040,"6,583":5041,"6,584":5042,"6,585":5044,"6,586":5047,"6,587":5048,"6,588":5050,"6,589":5052,"6,590":5053,"6,591":5054,"6,592":5055,"6,593":5056,"6,594":5057,"6,595":5058,"6,596":5060,"6,597":5063,"6,598":5065,"6,599":5067,"6,600":5069,"6,601":5072,"6,602":5074,"6,603":5077,"6,604":5078,"6,606":5080,"6,607":5081,"6,608":5084,"6,609":5086,"6,610":5088,"6,611":5089,"6,613":5090,"6,614":5092,"6,616":5094,"6,617":5096,"6,618":5099,"6,619":5102,"6,620":5103,"6,621":5104,"6,622":5107,"6,624":5109,"6,625":5112,"6,626":5114,"6,627":5116,"6,628":5117,"6,629":5120,"6,630":5122,"6,631":5125,"6,632":5127,"6,633":5128,"6,634":5130,"6,635":5132,"6,636":5133,"6,637":5136,"6,638":5138,"6,639":5141,"6,640":5142,"6,641":5145,"6,642":5147,"6,643":5148,"6,644":5149,"6,645":5151,"6,646":5152,"6,647":5155,"6,648":5157,"6,649":5158,"6,651":5159,"6,652":5160,"6,653":5161,"6,654":5163,"6,655":5166,"6,656":5168,"6,657":5169,"6,658":5170,"6,659":5173,"6,660":5174,"6,661":5177,"6,662":5178,"6,663":5179,"6,664":5181,"6,665":5182,"6,666":5186,"6,667":5188,"6,668":5190,"6,669":5193,"6,670":5194,"6,671":5195,"7,3":5198,"7,6":5199,"7,7":5201,"7,8":5203,"7,9":5204,"7,10":5205,"7,11":5207,"7,14":5209,"7,15":5210,"7,16":5211,"7,19":5212,"7,20":5213,"7,22":5216,"7,24":5219,"7,31":5220,"7,34":5221,"7,35":5222,"7,36":5224,"7,38":5227,"7,46":5229,"7,47":5231,"7,48":5233,"7,50":5234,"7,51":5236,"7,52":5237,"7,53":5239,"7,55":5242,"7,56":5243,"7,57":5244,"7,61":5247,"7,62":5248,"7,63":5249,"7,64":5250,"7,66":5251,"7,68":5252,"7,69":5254,"7,70":5256,"7,71":5258,"7,72":5259,"7,73":5261,"7,76":5262,"7,77":5264,"7,78":5266,"7,80":5269,"7,81":5270,"7,82":5271,"7,83":5274,"7,85":5276,"7,86":5277,"7,87":5279,"7,88":5280,"7,89":5281,"7,90":5285,"7,92":5286,"7,93":5287,"7,94":5288,"7,95":5289,"7,96":5290,"7,98":5291,"7,99":5293,"7,101":5294,"7,102":5296,"7,103":5297,"7,104":5299,"7,105":5300,"7,106":5301,"7,107":5302,"7,109":5303,"7,110":5304,"7,111":5305,"7,113":5308,"7,114":5309,"7,115":5310,"7,116":5311,"7,117":5314,"7,118":5315,"7,119":5316,"7,120":5319,"7,121":5320,"7,123":5321,"7,124":5323,"7,125":5326,"7,126":5327,"7,127":5328,"7,128":5329,"7,129":5330,"7,130":5332,"7,131":5333,"7,133":5336,"7,135":5338,"7,137":5341,"7,139":5345,"7,140":5346,"7,141":5349,"7,142":5350,"7,143":5353,"7,144":5357,"7,145":5359,"7,146":5360,"7,147":5361,"7,149":5363,"7,154":5364,"7,156":5365,"7,159":5366,"7,160":5367,"7,161":5368,"7,163":5370,"7,165":5371,"7,166":5373,"7,167":5375,"7,168":5378,"7,169":5380,"7,170":5381,"7,171":5384,"7,172":5385,"7,173":5388,"7,174":5391,"7,175":5394,"7,176":5395,"7,177":5396,"7,178":5398,"7,179":5399,"7,180":5403,"7,181":5404,"7,182":5405,"7,183":5406,"7,184":5408,"7,185":5412,"7,186":5417,"7,187":5419,"7,188":5420,"7,189":5422,"7,190":5423,"7,191":5426,"7,192":5429,"7,193":5432,"7,194":5435,"7,195":5436,"7,196":5437,"7,197":5439,"7,200":5441,"7,201":5442,"7,202":5445,"7,203":5447,"7,204":5448,"7,205":5449,"7,206":5452,"7,207":5453,"7,208":5454,"7,209":5455,"7,210":5457,"7,211":5459,"7,212":5461,"7,213":5462,"7,215":5464,"7,216":5465,"7,217":5466,"7,218":5468,"7,220":5472,"7,221":5473,"7,222":5475,"7,223":5477,"7,224":5479,"7,225":5481,"7,226":5486,"7,227":5488,"7,228":5490,"7,235":5491,"7,236":5492,"7,237":5494,"7,239":5496,"7,240":5499,"7,241":5501,"7,242":5502,"7,243":5504,"7,244":5506,"7,246":5507,"7,247":5508,"7,250":5509,"7,252":5510,"7,254":5511,"7,259":5512,"7,262":5514,"7,263":5517,"7,264":5518,"7,265":5519,"7,266":5520,"7,268":5521,"7,270":5522,"7,271":5524,"7,273":5527,"7,274":5530,"7,276":5532,"7,277":5533,"7,278":5534,"7,279":5536,"7,280":5538,"7,286":5541,"7,287":5542,"7,291":5543,"7,293":5545,"7,294":5547,"7,295":5548,"7,296":5549,"7,297":5551,"7,298":5554,"7,299":5555,"7,300":5556,"7,301":5558,"7,302":5561,"7,303":5564,"7,304":5566,"7,305":5567,"7,309":5569,"7,310":5571,"7,313":5574,"7,314":5575,"7,316":5577,"7,318":5579,"7,322":5580,"7,323":5581,"7,324":5582,"7,325":5585,"7,326":5587,"7,327":5588,"7,329":5589,"7,330":5590,"7,331":5592,"7,334":5596,"7,335":5597,"7,336":5598,"7,337":5599,"7,338":5601,"7,339":5604,"7,340":5605,"7,341":5607,"7,342":5608,"7,343":5609,"7,344":5610,"7,345":5611,"7,346":5612,"7,347":5615,"7,350":5616,"7,351":5618,"7,352":5620,"7,353":5622,"7,354":5623,"7,355":5625,"7,356":5626,"7,358":5627,"7,359":5630,"7,362":5631,"7,363":5632,"7,367":5633,"7,370":5634,"7,371":5635,"7,372":5637,"7,373":5639,"7,375":5640,"7,376":5643,"7,377":5646,"7,378":5649,"7,379":5652,"7,381":5654,"7,382":5655,"7,383":5656,"7,384":5658,"7,385":5659,"7,386":5662,"7,387":5664,"7,388":5665,"7,389":5667,"7,390":5668,"7,391":5669,"7,392":5671,"7,393":5672,"7,394":5674,"7,395":5675,"7,396":5677,"7,397":5678,"7,399":5680,"7,400":5682,"7,401":5683,"7,402":5686,"7,403":5688,"7,404":5690,"7,405":5692,"7,406":5694,"7,408":5695,"7,409":5698,"7,410":5700,"7,411":5702,"7,412":5705,"7,413":5706,"7,414":5710,"7,415":5713,"7,420":5714,"7,421":5715,"7,423":5716,"7,424":5717,"7,425":5718,"7,426":5721,"7,427":5723,"7,428":5724,"7,429":5726,"7,430":5727,"7,431":5729,"7,432":5731,"7,433":5733,"7,434":5734,"7,435":5735,"7,436":5736,"7,437":5738,"7,438":5740,"7,439":5741,"7,440":5742,"7,442":5743,"7,443":5746,"7,444":5747,"7,445":5750,"7,446":5751,"7,447":5753,"7,448":5755,"7,449":5757,"7,450":5759,"7,451":5760,"7,452":5761,"7,454":5763,"7,455":5765,"7,456":5767,"7,457":5768,"7,459":5770,"7,460":5772,"7,461":5775,"7,463":5776,"7,464":5777,"7,465":5779,"7,466":5780,"7,467":5781,"7,468":5783,"7,469":5785,"7,471":5786,"7,472":5787,"7,473":5789,"7,474":5790,"7,476":5792,"7,477":5793,"7,478":5794,"7,479":5796,"7,480":5799,"7,481":5800,"7,482":5803,"7,483":5805,"7,485":5808,"7,486":5809,"7,487":5810,"7,488":5813,"7,489":5815,"7,490":5816,"7,491":5818,"7,492":5819,"7,493":5821,"7,494":5822,"7,495":5824,"7,496":5827,"7,497":5828,"7,499":5829,"7,500":5832,"7,501":5834,"7,504":5835,"7,505":5838,"7,506":5841,"7,507":5842,"7,509":5843,"7,510":5844,"7,511":5846,"7,512":5847,"7,513":5848,"7,514":5850,"7,515":5852,"7,516":5854,"7,517":5856,"7,518":5857,"7,519":5861,"7,520":5862,"7,521":5863,"7,522":5864,"7,523":5866,"7,524":5868,"7,526":5869,"7,527":5870,"7,528":5871,"7,529":5873,"7,530":5875,"7,531":5877,"7,532":5878,"7,533":5880,"7,534":5882,"7,535":5884,"7,536":5887,"7,538":5888,"7,539":5889,"7,540":5890,"7,541":5893,"7,542":5894,"7,543":5896,"7,544":5897,"7,545":5900,"7,546":5903,"7,547":5905,"7,548":5907,"7,549":5909,"7,551":5911,"7,552":5913,"7,553":5915,"7,554":5916,"7,555":5918,"7,556":5920,"7,557":5922,"7,558":5925,"7,559":5927,"7,560":5930,"7,561":5931,"7,562":5933,"7,563":5935,"7,564":5938,"7,565":5940,"7,566":5941,"7,568":5942,"7,569":5943,"7,570":5944,"7,571":5946,"7,574":5947,"7,575":5948,"7,576":5950,"7,578":5952,"7,579":5953,"7,581":5954,"7,582":5957,"7,583":5958,"7,584":5960,"7,587":5962,"7,588":5963,"7,589":5965,"7,590":5967,"7,591":5968,"7,592":5970,"7,593":5971,"7,594":5972,"7,595":5974,"7,596":5976,"7,597":5978,"7,598":5979,"7,599":5980,"7,600":5981,"7,606":5983,"7,607":5985,"7,608":5986,"7,609":5987,"7,610":5989,"7,611":5992,"7,612":5994,"7,613":5995,"7,614":5997,"7,615":5999,"7,618":6002,"7,619":6003,"7,620":6004,"7,621":6006,"7,622":6007,"7,623":6008,"7,624":6010,"7,625":6012,"7,626":6014,"7,627":6016,"7,628":6019,"7,629":6020,"7,630":6023,"7,631":6024,"7,632":6026,"7,633":6027,"7,634":6030,"7,639":6031,"7,640":6032,"7,641":6034,"7,642":6036,"7,643":6038,"7,645":6040,"7,646":6041,"7,647":6043,"7,651":6044,"8,3":6045,"8,4":6046,"8,7":6048,"8,8":6051,"8,9":6054,"8,10":6055,"8,11":6057,"8,12":6059,"8,13":6060,"8,14":6063,"8,16":6065,"8,17":6068,"8,18":6071,"8,19":6072,"8,20":6075,"8,21":6077,"8,23":6078,"8,24":6080,"8,25":6082,"8,26":6084,"8,30":6086,"8,31":6087,"8,32":6090,"8,33":6092,"8,36":6094,"8,37":6095,"8,38":6096,"8,39":6098,"8,40":6099,"8,41":6101,"8,44":6103,"8,45":6104,"8,46":6105,"8,47":6107,"8,48":6109,"8,49":6110,"8,51":6111,"8,52":6112,"8,53":6114,"8,54":6117,"8,56":6118,"8,57":6119,"8,58":6120,"8,59":6122,"8,60":6123,"8,62":6124,"8,63":6125,"8,64":6126,"8,65":6128,"8,68":6129,"8,70":6130,"8,71":6132,"8,73":6134,"8,74":6135,"8,76":6137,"8,77":6139,"8,78":6142,"8,79":6144,"8,81":6147,"8,82":6150,"8,83":6151,"8,84":6154,"8,85":6155,"8,88":6156,"8,89":6157,"8,90":6158,"8,91":6159,"8,92":6161,"8,93":6163,"8,94":6167,"8,99":6168,"8,100":6169,"8,101":6170,"8,102":6171,"8,103":6174,"8,104":6176,"8,108":6179,"8,110":6180,"8,111":6182,"8,112":6183,"8,114":6184,"8,117":6185,"8,118":6187,"8,120":6189,"8,122":6192,"8,123":6193,"8,124":6196,"8,125":6197,"8,128":6198,"8,141":6199,"8,142":6200,"8,143":6202,"8,144":6203,"8,146":6204,"8,148":6205,"8,149":6207,"8,154":6209,"8,155":6211,"8,157":6212,"8,160":6213,"8,161":6215,"8,163":6216,"8,164":6217,"8,165":6220,"8,167":6222,"8,172":6223,"8,173":6224,"8,174":6225,"8,175":6226,"8,177":6230,"8,178":6231,"8,179":6233,"8,181":6235,"8,183":6236,"8,186":6237,"8,187":6238,"8,188":6240,"8,189":6242,"8,190":6245,"8,192":6247,"8,194":6248,"8,195":6249,"8,196":6250,"8,200":6251,"8,201":6252,"8,202":6253,"8,204":6255,"8,205":6257,"8,206":6259,"8,207":6260,"8,208":6261,"8,209":6262,"8,210":6266,"8,212":6268,"8,213":6269,"8,216":6271,"8,217":6272,"8,218":6274,"8,221":6276,"8,223":6277,"8,224":6279,"8,225":6280,"8,228":6282,"8,234":6283,"8,235":6285,"8,239":6286,"8,241":6288,"8,243":6289,"8,244":6291,"8,245":6293,"8,246":6294,"8,247":6295,"8,250":6297,"8,251":6299,"8,252":6300,"8,253":6303,"8,254":6306,"8,255":6307,"8,260":6308,"8,264":6310,"8,265":6311,"8,268":6312,"8,270":6314,"8,271":6315,"8,272":6316,"8,276":6318,"8,277":6320,"8,278":6322,"8,279":6323,"8,280":6324,"8,282":6326,"8,283":6327,"8,284":6328,"8,286":6329,"8,308":6331,"8,309":6333,"8,310":6334,"8,323":6335,"8,324":6336,"8,325":6337,"8,326":6339,"8,327":6341,"8,328":6344,"8,329":6345,"8,332":6346,"8,335":6347,"8,340":6348,"8,342":6349,"8,343":6351,"8,344":6353,"8,345":6355,"8,349":6356,"8,350":6358,"8,351":6359,"8,352":6360,"8,354":6361,"8,355":6362,"8,357":6363,"8,358":6364,"8,361":6365,"8,362":6366,"8,363":6367,"8,366":6368,"8,367":6369,"8,373":6370,"8,374":6371,"8,376":6372,"8,377":6373,"8,378":6375,"8,379":6376,"8,381":6377,"8,382":6380,"8,384":6381,"8,389":6382,"8,390":6383,"8,391":6384,"8,392":6385,"8,394":6386,"8,397":6387,"8,399":6388,"8,400":6389,"8,403":6390,"8,404":6393,"8,405":6394,"8,406":6395,"8,410":6396,"8,412":6397,"8,413":6398,"8,414":6399,"8,415":6401,"8,416":6402,"8,420":6403,"8,421":6404,"8,422":6406,"8,423":6407,"8,424":6408,"8,426":6409,"8,427":6410,"8,429":6411,"8,430":6412,"8,431":6414,"8,432":6416,"8,433":6417,"8,434":6418,"8,435":6419,"8,436":6420,"8,437":6421,"8,438":6422,"8,439":6423,"8,440":6425,"8,441":6427,"8,442":6428,"8,443":6430,"8,444":6431,"8,445":6432,"8,446":6433,"8,447":6435,"8,448":6436,"8,449":6439,"8,450":6442,"8,451":6444,"8,453":6446,"8,456":6447,"8,457":6448,"8,458":6449,"8,459":6451,"8,460":6454,"8,461":6455,"8,463":6456,"8,464":6457,"8,465":6458,"8,466":6459,"8,467":6460,"8,468":6461,"8,469":6462,"8,470":6464,"8,471":6465,"8,472":6466,"8,473":6467,"8,474":6469,"8,475":6471,"8,477":6474,"8,478":6475,"8,479":6476,"8,480":6477,"8,481":6480,"8,482":6482,"8,483":6484,"8,484":6486,"8,485":6487,"8,486":6488,"8,487":6489,"8,488":6491,"8,489":6493,"8,492":6495,"8,493":6496,"8,494":6498,"8,495":6500,"8,496":6503,"8,497":6505,"8,498":6506,"8,499":6508,"8,500":6510,"8,501":6512,"8,502":6515,"8,503":6516,"8,504":6518,"8,506":6519,"8,507":6521,"8,508":6523,"8,509":6525,"8,510":6527,"8,511":6528,"8,512":6530,"8,513":6531,"8,515":6533,"8,516":6534,"8,517":6535,"8,518":6536,"8,519":6539,"8,520":6541,"8,521":6542,"8,523":6544,"8,524":6546,"8,525":6548,"8,526":6549,"8,527":6550,"8,528":6551,"8,530":6554,"8,532":6555,"8,533":6557,"8,534":6559,"8,535":6561,"8,536":6563,"8,537":6564,"8,538":6565,"8,539":6568,"8,540":6570,"8,541":6571,"8,543":6572,"8,544":6574,"8,545":6575,"8,546":6577,"8,547":6579,"8,549":6580,"8,550":6582,"8,551":6584,"8,552":6585,"8,553":6586,"8,554":6588,"8,555":6591,"8,556":6592,"8,557":6594,"8,561":6595,"8,562":6596,"8,565":6597,"8,566":6599,"8,567":6601,"8,568":6602,"8,569":6603,"8,570":6604,"8,571":6605,"8,572":6606,"8,573":6608,"8,574":6610,"8,575":6611,"8,576":6613,"8,577":6614,"8,578":6616,"8,579":6617,"8,580":6619,"8,581":6621,"8,582":6623,"8,583":6625,"8,584":6627,"8,585":6629,"8,586":6630,"8,588":6631,"8,589":6632,"8,590":6633,"8,591":6635,"8,592":6638,"8,593":6639,"8,595":6641,"8,596":6643,"8,600":6645,"8,602":6646,"8,603":6647,"8,604":6649,"8,605":6650,"8,606":6651,"8,607":6653,"8,608":6655,"8,609":6657,"8,610":6659,"8,611":6660,"8,612":6663,"8,613":6665,"8,614":6666,"8,615":6667,"8,617":6668,"8,618":6670,"8,619":6671,"8,620":6672,"8,621":6673,"8,622":6674,"8,623":6675,"8,624":6676,"8,625":6678,"8,627":6680,"8,628":6681,"8,629":6682,"8,630":6684,"8,631":6687,"8,632":6690,"8,633":6692,"8,634":6693,"8,635":6694,"8,636":6695,"8,637":6696,"8,638":6698,"8,640":6699,"8,642":6700,"8,643":6701,"8,644":6703,"8,645":6705,"8,648":6708,"8,649":6711,"8,650":6714,"8,652":6716,"8,653":6718,"8,654":6720,"8,655":6721,"8,656":6722,"8,657":6725,"8,658":6727,"8,659":6730,"8,660":6732,"8,661":6734,"8,662":6736,"8,663":6738,"8,664":6739,"9,3":6740,"9,4":6743,"9,5":6745,"9,6":6747,"9,7":6748,"9,8":6749,"9,9":6752,"9,10":6753,"9,11":6755,"9,14":6758,"9,16":6759,"9,17":6760,"9,18":6761,"9,19":6763,"9,20":6764,"9,21":6766,"9,22":6767,"9,23":6768,"9,24":6771,"9,25":6773,"9,26":6774,"9,27":6776,"9,28":6779,"9,29":6780,"9,30":6782,"9,31":6784,"9,32":6785,"9,33":6786,"9,34":6787,"9,35":6790,"9,36":6793,"9,37":6794,"9,38":6796,"9,39":6798,"9,40":6799,"9,41":6802,"9,42":6804,"9,43":6806,"9,46":6808,"9,47":6811,"9,48":6813,"9,49":6814,"9,50":6816,"9,51":6818,"9,58":6819,"9,59":6820,"9,60":6822,"9,61":6823,"9,62":6824,"9,63":6825,"9,64":6827,"9,65":6828,"9,68":6830,"9,69":6831,"9,70":6832,"9,71":6834,"9,72":6837,"9,73":6839,"9,74":6840,"9,77":6841,"9,78":6842,"9,79":6843,"9,81":6846,"9,84":6850,"9,85":6851,"9,86":6852,"9,87":6853,"9,88":6856,"9,90":6858,"9,91":6859,"9,92":6862,"9,93":6864,"9,95":6865,"9,96":6868,"9,97":6870,"9,100":6872,"9,101":6873,"9,102":6874,"9,103":6876,"9,104":6877,"9,106":6879,"9,107":6880,"9,108":6882,"9,109":6884,"9,111":6886,"9,113":6887,"9,114":6888,"9,116":6889,"9,120":6890,"9,121":6891,"9,124":6893,"9,125":6894,"9,126":6897,"9,128":6899,"9,129":6901,"9,132":6902,"9,133":6903,"9,134":6904,"9,135":6906,"9,136":6909,"9,141":6911,"9,142":6912,"9,143":6914,"9,144":6916,"9,145":6917,"9,147":6919,"9,151":6920,"9,152":6921,"9,153":6923,"9,154":6924,"9,155":6926,"9,156":6927,"9,157":6930,"9,158":6932,"9,160":6933,"9,161":6936,"9,162":6939,"9,163":6943,"9,164":6944,"9,165":6945,"9,166":6947,"9,167":6948,"9,168":6949,"9,169":6951,"9,170":6952,"9,171":6954,"9,172":6955,"9,173":6957,"9,174":6958,"9,175":6959,"9,176":6961,"9,177":6965,"9,178":6966,"9,180":6967,"9,181":6968,"9,182":6970,"9,184":6971,"9,187":6973,"9,188":6974,"9,189":6975,"9,190":6976,"9,191":6978,"9,192":6979,"9,194":6981,"9,195":6983,"9,196":6985,"9,197":6987,"9,198":6990,"9,199":6991,"9,200":6992,"9,201":6993,"9,202":6995,"9,203":6997,"9,204":6999,"9,205":7001,"9,206":7003,"9,207":7006,"9,208":7007,"9,209":7010,"9,210":7013,"9,211":7015,"9,212":7016,"9,214":7017,"9,216":7019,"9,217":7021,"9,218":7024,"9,219":7026,"9,220":7027,"9,221":7029,"9,222":7031,"9,223":7034,"9,224":7037,"9,225":7040,"9,227":7042,"9,228":7045,"9,229":7047,"9,230":7049,"9,231":7050,"9,234":7051,"9,236":7053,"9,237":7054,"9,238":7055,"9,239":7058,"9,240":7059,"9,241":7060,"9,242":7062,"9,243":7063,"9,245":7064,"9,246":7065,"9,251":7067,"9,252":7069,"9,253":7070,"9,254":7071,"9,255":7072,"9,256":7074,"9,257":7077,"9,258":7079,"9,259":7082,"9,260":7083,"9,261":7085,"9,262":7087,"9,263":7089,"9,264":7091,"9,265":7093,"9,266":7094,"9,267":7095,"9,268":7096,"9,269":7099,"9,272":7101,"9,273":7102,"9,274":7104,"9,275":7106,"9,276":7107,"9,277":7110,"9,278":7112,"9,279":7113,"9,280":7114,"9,281":7116,"9,282":7117,"9,283":7118,"9,284":7119,"9,286":7121,"9,288":7124,"9,291":7125,"9,292":7127,"9,293":7130,"9,294":7131,"9,301":7132,"9,302":7134,"9,303":7136,"9,304":7137,"9,305":7138,"9,307":7139,"9,308":7140,"9,309":7142,"9,310":7145,"9,311":7146,"9,312":7149,"9,313":7152,"9,315":7153,"9,316":7154,"9,317":7155,"9,318":7158,"9,320":7160,"9,321":7162,"9,322":7165,"9,324":7166,"9,325":7168,"9,326":7169,"9,327":7171,"9,328":7173,"9,329":7175,"9,330":7178,"9,331":7180,"9,333":7183,"9,334":7186,"9,335":7188,"9,336":7189,"9,337":7190,"9,338":7192,"9,339":7195,"9,340":7196,"9,341":7198,"9,342":7199,"9,343":7203,"9,344":7204,"9,345":7206,"9,346":7207,"9,347":7208,"9,348":7209,"9,349":7210,"9,350":7212,"9,351":7214,"9,352":7216,"9,353":7218,"9,354":7220,"9,355":7221,"9,356":7223,"9,357":7224,"9,358":7225,"9,359":7227,"9,361":7229,"9,363":7230,"9,364":7232,"9,365":7233,"9,368":7235,"9,369":7236,"9,370":7238,"9,371":7239,"9,372":7241,"9,374":7242,"9,375":7244,"9,376":7245,"9,377":7247,"9,379":7249,"9,380":7250,"9,381":7252,"9,382":7254,"9,383":7256,"9,384":7258,"9,385":7260,"9,386":7263,"9,387":7264,"9,388":7265,"9,389":7266,"9,390":7268,"9,392":7269,"9,393":7270,"9,394":7271,"9,395":7273,"9,396":7275,"9,397":7278,"9,398":7280,"9,399":7282,"9,400":7283,"9,401":7285,"9,402":7287,"9,403":7290,"9,404":7293,"9,405":7295,"9,406":7296,"9,407":7297,"9,408":7300,"9,409":7301,"9,410":7302,"9,411":7304,"9,412":7305,"9,413":7308,"9,415":7310,"9,416":7313,"9,417":7315,"9,418":7316,"9,419":7319,"9,420":7321,"9,421":7323,"9,424":7324,"9,427":7327,"9,428":7328,"9,429":7329,"9,431":7331,"9,432":7333,"9,433":7334,"9,434":7335,"9,435":7337,"9,437":7339,"9,438":7342,"9,440":7345,"9,441":7347,"9,443":7348,"9,444":7350,"9,445":7352,"9,446":7353,"9,447":7354,"9,448":7355,"9,449":7356,"9,450":7358,"9,455":7359,"9,456":7364,"9,457":7367,"9,458":7369,"9,459":7372,"9,460":7374,"9,461":7375,"9,462":7379,"9,463":7381,"9,464":7383,"9,465":7384,"9,466":7386,"9,467":7388,"9,468":7390,"9,469":7391,"9,470":7392,"9,471":7394,"9,472":7395,"9,473":7399,"9,474":7400,"9,476":7402,"9,478":7403,"9,480":7404,"9,482":7407,"9,483":7408,"9,484":7410,"9,485":7411,"9,486":7413,"9,487":7415,"9,488":7417,"9,489":7419,"9,490":7420,"9,491":7422,"9,492":7424,"9,493":7426,"9,494":7429,"9,496":7432,"9,497":7434,"9,498":7436,"9,499":7437,"9,500":7438,"9,501":7439,"9,502":7440,"9,503":7443,"9,504":7444,"9,505":7447,"9,506":7449,"9,507":7451,"9,508":7453,"9,509":7455,"9,510":7458,"9,511":7460,"9,512":7463,"9,513":7465,"9,514":7468,"9,515":7470,"9,516":7473,"9,517":7474,"9,519":7475,"9,520":7476,"9,521":7477,"9,522":7479,"9,524":7482,"9,525":7484,"9,526":7485,"9,527":7487,"9,528":7489,"9,529":7490,"9,530":7491,"9,531":7493,"9,532":7494,"9,533":7495,"9,534":7498,"9,536":7499,"9,539":7501,"9,540":7503,"9,541":7505,"9,542":7506,"9,543":7508,"9,544":7510,"9,545":7512,"9,546":7514,"9,548":7515,"9,550":7516,"9,551":7518,"9,552":7520,"9,553":7522,"9,554":7524,"9,555":7525,"9,556":7526,"9,557":7527,"9,558":7529,"9,559":7532,"9,560":7533,"9,561":7534,"9,562":7537,"9,563":7539,"9,564":7540,"9,565":7542,"9,566":7543,"9,567":7545,"9,568":7547,"9,569":7548,"9,570":7549,"9,571":7550,"9,572":7552,"9,573":7553,"9,574":7555,"9,575":7557,"9,576":7558,"9,577":7561,"9,578":7563,"9,579":7564,"9,580":7565,"9,581":7566,"9,582":7568,"9,583":7570,"9,584":7572,"9,585":7575,"9,586":7578,"9,587":7580,"9,588":7583,"9,590":7584,"9,592":7585,"9,593":7586,"9,594":7589,"9,595":7590,"9,596":7592,"9,598":7593,"9,599":7595,"9,600":7597,"9,601":7599,"9,602":7602,"9,603":7603,"9,604":7605,"9,605":7607,"9,606":7608,"9,607":7610,"9,608":7612,"9,609":7616,"9,610":7618,"9,611":7620,"9,612":7621,"9,613":7622,"9,614":7624,"9,615":7626,"9,616":7629,"9,617":7630,"9,618":7632,"9,619":7635,"9,620":7638,"9,621":7640,"9,622":7641,"9,623":7642,"9,624":7644,"9,625":7646,"9,626":7647,"9,627":7650,"9,628":7651,"9,629":7652,"9,630":7653,"9,631":7654,"9,632":7655,"9,633":7657,"9,634":7658,"9,635":7660,"9,636":7661,"9,637":7662,"9,639":7663,"9,640":7665,"9,641":7667,"9,642":7669,"9,643":7672,"9,644":7675,"10,3":7677,"10,4":7678,"10,5":7680,"10,7":7681,"10,8":7682,"10,9":7684,"10,10":7685,"10,11":7686,"10,13":7687,"10,14":7689,"10,15":7690,"10,16":7691,"10,17":7693,"10,18":7695,"10,19":7698,"10,20":7699,"10,21":7700,"10,23":7701,"10,25":7702,"10,26":7703,"10,27":7704,"10,28":7705,"10,29":7706,"10,30":7709,"10,31":7710,"10,32":7712,"10,33":7714,"10,34":7716,"10,35":7717,"10,36":7718,"10,37":7721,"10,38":7722,"10,39":7725,"10,40":7727,"10,41":7729,"10,42":7731,"10,43":7732,"10,45":7733,"10,50":7734,"10,52":7735,"10,53":7736,"10,54":7737,"10,55":7739,"10,56":7740,"10,57":7742,"10,58":7745,"10,59":7747,"10,60":7750,"10,61":7752,"10,62":7753,"10,64":7754,"10,65":7755,"10,66":7756,"10,67":7758,"10,68":7760,"10,69":7762,"10,70":7764,"10,71":7766,"10,72":7768,"10,73":7769,"10,74":7770,"10,75":7771,"10,76":7772,"10,79":7774,"10,80":7775,"10,81":7776,"10,83":7777,"10,89":7778,"10,90":7779,"10,91":7781,"10,92":7783,"10,93":7784,"10,94":7786,"10,95":7787,"10,97":7789,"10,98":7790,"10,99":7791,"10,100":7794,"10,101":7795,"10,103":7798,"10,105":7799,"10,106":7800,"10,107":7801,"10,108":7802,"10,110":7803,"10,112":7804,"10,113":7806,"10,115":7807,"10,116":7809,"10,117":7810,"10,118":7811,"10,119":7813,"10,120":7816,"10,121":7818,"10,122":7819,"10,123":7820,"10,124":7822,"10,127":7823,"10,128":7824,"10,129":7825,"10,130":7828,"10,131":7830,"10,132":7831,"10,133":7833,"10,134":7836,"10,135":7837,"10,136":7838,"10,137":7839,"10,138":7840,"10,139":7842,"10,140":7844,"10,141":7846,"10,142":7847,"10,144":7848,"10,145":7850,"10,146":7851,"10,147":7853,"10,148":7855,"10,150":7857,"10,151":7858,"10,153":7861,"10,154":7863,"10,155":7865,"10,156":7866,"10,158":7867,"10,159":7868,"10,160":7869,"10,161":7871,"10,162":7874,"10,163":7875,"10,164":7876,"10,165":7879,"10,166":7880,"10,167":7881,"10,168":7882,"10,169":7883,"10,170":7884,"10,171":7887,"10,172":7890,"10,173":7891,"10,174":7892,"10,175":7894,"10,176":7896,"10,177":7898,"10,179":7899,"10,180":7900,"10,182":7903,"10,183":7904,"10,184":7906,"10,185":7907,"10,187":7911,"10,188":7912,"10,189":7913,"10,190":7915,"10,191":7917,"10,192":7918,"10,193":7921,"10,194":7924,"10,195":7926,"10,196":7927,"10,197":7928,"10,198":7930,"10,199":7932,"10,200":7934,"10,202":7936,"10,203":7937,"10,204":7939,"10,205":7941,"10,206":7942,"10,208":7943,"10,209":7946,"10,210":7949,"10,211":7951,"10,212":7952,"10,213":7954,"10,214":7956,"10,215":7957,"10,216":7959,"10,217":7961,"10,218":7962,"10,219":7963,"10,220":7964,"10,221":7965,"10,222":7966,"10,223":7967,"10,225":7968,"10,226":7969,"10,227":7971,"10,231":7972,"10,234":7974,"10,235":7977,"10,236":7981,"10,237":7984,"10,238":7985,"10,239":7987,"10,240":7988,"10,242":7990,"10,243":7991,"10,244":7992,"10,245":7993,"10,246":7995,"10,248":7997,"10,249":7998,"10,250":8000,"10,251":8002,"10,253":8004,"10,254":8005,"10,255":8006,"10,257":8007,"10,258":8010,"10,259":8011,"10,260":8013,"10,261":8014,"10,263":8015,"10,264":8017,"10,267":8019,"10,268":8020,"10,270":8021,"10,272":8022,"10,273":8025,"10,274":8027,"10,275":8030,"10,276":8032,"10,277":8034,"10,279":8035,"10,280":8036,"10,286":8038,"10,287":8039,"10,292":8041,"10,293":8042,"10,294":8043,"10,295":8044,"10,304":8045,"10,310":8046,"10,314":8047,"10,318":8048,"10,319":8049,"10,321":8050,"10,323":8051,"10,325":8052,"10,327":8056,"10,329":8057,"10,330":8058,"10,331":8060,"10,332":8062,"10,340":8064,"10,341":8065,"10,348":8066,"10,350":8067,"10,353":8068,"10,354":8069,"10,355":8072,"10,357":8074,"10,358":8076,"10,359":8078,"10,360":8080,"10,361":8083,"10,362":8084,"10,364":8085,"10,368":8087,"10,369":8088,"10,370":8089,"10,371":8092,"10,373":8093,"10,375":8094,"10,377":8096,"10,378":8098,"10,379":8099,"10,380":8100,"10,381":8101,"10,382":8102,"10,383":8104,"10,384":8107,"10,385":8110,"10,386":8112,"10,387":8114,"10,388":8116,"10,389":8117,"10,390":8119,"10,391":8121,"10,392":8123,"10,393":8124,"10,394":8126,"10,395":8128,"10,396":8130,"10,397":8131,"10,398":8133,"10,399":8135,"10,400":8137,"10,401":8140,"10,402":8143,"10,403":8144,"10,405":8146,"10,407":8147,"10,408":8149,"10,410":8150,"10,411":8151,"10,412":8153,"10,413":8155,"10,414":8157,"10,415":8159,"10,416":8162,"10,417":8163,"10,420":8164,"10,421":8165,"10,422":8167,"10,423":8169,"10,424":8172,"10,426":8173,"10,427":8175,"10,428":8178,"10,429":8180,"10,430":8182,"10,431":8184,"10,432":8185,"10,434":8188,"10,435":8191,"10,436":8193,"10,437":8196,"10,438":8198,"10,440":8199,"10,446":8200,"10,455":8201,"10,456":8202,"10,457":8204,"10,458":8205,"10,459":8206,"10,460":8207,"10,461":8209,"10,462":8210,"10,463":8212,"10,464":8215,"10,466":8216,"10,467":8217,"10,468":8219,"10,469":8222,"10,471":8224,"10,472":8225,"10,473":8228,"10,474":8231,"10,475":8234,"10,476":8236,"10,477":8238,"10,482":8241,"10,485":8242,"10,486":8243,"10,488":8244,"10,489":8245,"10,490":8246,"10,491":8247,"10,492":8249,"10,493":8250,"10,494":8251,"10,496":8252,"10,497":8253,"10,498":8254,"10,500":8257,"10,501":8261,"10,502":8262,"10,503":8264,"10,504":8267,"10,505":8268,"10,506":8270,"10,507":8271,"10,508":8274,"10,509":8275,"10,510":8277,"10,512":8278,"10,513":8280,"10,514":8282,"10,515":8284,"10,516":8286,"10,517":8289,"10,518":8290,"10,519":8291,"10,520":8292,"10,521":8294,"10,522":8296,"10,523":8298,"10,524":8299,"10,525":8301,"10,527":8302,"10,528":8305,"10,529":8307,"10,530":8309,"10,531":8312,"10,532":8313,"10,533":8316,"10,534":8318,"10,535":8319,"10,536":8321,"10,537":8323,"10,538":8325,"10,539":8327,"10,540":8328,"10,541":8329,"10,542":8330,"10,543":8333,"10,544":8334,"10,546":8335,"10,547":8336,"10,548":8337,"10,549":8339,"10,550":8342,"10,551":8343,"10,552":8345,"10,553":8347,"10,554":8348,"10,556":8349,"10,557":8350,"10,558":8351,"10,559":8352,"10,560":8353,"10,561":8355,"10,565":8356,"10,566":8357,"10,568":8359,"10,569":8360,"10,570":8362,"10,571":8363,"10,572":8365,"10,573":8366,"10,574":8370,"10,575":8373,"10,576":8374,"10,578":8375,"10,579":8376,"10,580":8377,"10,581":8378,"10,582":8381,"10,584":8383,"10,585":8386,"10,586":8387,"10,587":8389,"10,588":8391,"10,589":8393,"10,590":8395,"10,591":8397,"10,592":8398,"10,593":8400,"10,594":8402,"10,596":8404,"10,597":8406,"10,598":8407,"10,599":8409,"10,600":8412,"10,601":8416,"10,602":8418,"10,603":8420,"10,604":8422,"10,605":8423,"10,609":8425,"10,610":8427,"10,611":8430,"10,612":8432,"10,613":8434,"10,614":8435,"10,615":8436,"10,616":8437,"10,617":8440,"10,618":8441,"10,619":8442,"10,620":8444,"10,621":8446,"10,622":8449,"10,623":8450,"10,624":8452,"10,625":8454,"10,626":8455,"10,627":8457,"10,628":8458,"10,630":8460,"10,631":8461,"10,632":8464,"10,633":8466,"10,634":8469,"10,635":8472,"10,636":8473,"10,637":8477,"10,639":8479,"10,640":8481,"10,641":8484,"10,642":8486,"10,643":8487,"10,645":8489,"10,646":8492,"10,647":8493,"10,648":8496,"10,649":8498,"10,650":8499,"10,651":8500,"10,652":8502,"10,653":8503,"10,654":8506,"10,655":8507,"10,656":8509,"10,657":8511,"10,658":8513,"10,659":8516,"10,660":8518,"10,661":8519,"10,662":8520,"10,663":8522,"10,664":8524,"10,665":8526,"10,666":8527,"10,667":8528,"10,668":8529,"10,669":8531,"10,670":8535,"10,671":8539,"10,672":8541,"10,673":8544,"10,674":8546,"10,675":8547,"10,676":8549,"10,677":8550,"10,678":8552,"10,679":8554,"10,680":8557,"10,683":8560,"10,684":8561,"10,685":8564,"10,686":8565,"10,687":8567,"10,688":8569,"10,689":8570,"10,690":8571,"10,691":8572,"10,692":8575,"10,693":8576,"10,695":8578,"10,696":8581,"10,697":8582,"10,699":8585,"10,703":8586,"10,704":8587,"10,705":8588,"10,706":8589,"10,707":8590,"10,708":8593,"10,709":8595,"10,710":8597,"10,711":8601,"10,712":8604,"10,713":8606,"10,716":8607,"10,718":8608,"10,719":8609,"10,721":8610,"10,724":8611,"10,728":8612,"10,729":8615,"10,730":8616,"10,732":8617,"10,733":8619,"10,734":8620,"10,735":8622,"10,736":8623,"10,737":8624,"10,738":8625,"10,739":8626,"10,740":8627,"10,741":8630,"10,743":8632,"10,744":8634,"10,745":8635,"10,746":8636,"10,747":8637,"10,748":8638,"10,749":8639,"10,751":8642,"10,752":8645,"10,753":8648,"10,754":8651,"10,755":8652,"10,756":8654,"10,757":8655,"10,758":8657,"10,759":8659,"10,760":8662,"10,761":8665,"10,762":8668,"10,764":8670,"10,765":8672,"10,766":8676,"10,767":8678,"10,768":8680,"10,769":8681,"10,770":8684,"10,771":8685,"10,772":8687,"10,773":8688,"11,3":8691,"11,5":8692,"11,6":8693,"11,7":8694,"11,9":8695,"11,10":8696,"11,11":8697,"11,12":8699,"11,13":8700,"11,14":8702,"11,15":8703,"11,16":8705,"11,17":8706,"11,18":8708,"11,19":8711,"11,20":8714,"11,21":8716,"11,22":8717,"11,24":8718,"11,25":8719,"11,26":8721,"11,27":8723,"11,28":8724,"11,29":8727,"11,30":8729,"11,32":8730,"11,43":8731,"11,46":8732,"11,47":8734,"11,48":8736,"11,49":8740,"11,51":8742,"11,52":8744,"11,54":8746,"11,56":8749,"11,57":8751,"11,58":8752,"11,59":8753,"11,60":8754,"11,62":8755,"11,67":8756,"11,69":8757,"11,71":8759,"11,72":8760,"11,73":8761,"11,74":8762,"11,75":8763,"11,76":8764,"11,79":8766,"11,80":8767,"11,81":8769,"11,82":8772,"11,83":8775,"11,84":8776,"11,85":8780,"11,86":8781,"11,87":8782,"11,88":8784,"11,89":8786,"11,91":8787,"11,94":8789,"11,95":8790,"11,96":8793,"11,97":8795,"11,99":8796,"11,100":8797,"11,101":8798,"11,102":8799,"11,104":8800,"11,105":8802,"11,106":8804,"11,108":8806,"11,109":8808,"11,110":8812,"11,111":8815,"11,113":8817,"11,114":8818,"11,115":8820,"11,116":8822,"11,117":8825,"11,118":8826,"11,119":8827,"11,120":8829,"11,121":8831,"11,122":8833,"11,123":8837,"11,124":8838,"11,125":8841,"11,126":8842,"11,127":8844,"11,128":8847,"11,129":8849,"11,130":8851,"11,131":8853,"11,132":8855,"11,133":8857,"11,134":8858,"11,135":8859,"11,136":8860,"11,138":8861,"11,139":8863,"11,140":8867,"11,141":8868,"11,142":8869,"11,143":8871,"11,144":8874,"11,145":8876,"11,146":8878,"11,147":8879,"11,148":8881,"11,149":8883,"11,150":8887,"11,151":8889,"11,152":8891,"11,153":8893,"11,154":8895,"11,157":8896,"11,158":8899,"11,159":8901,"11,160":8903,"11,161":8906,"11,162":8909,"11,163":8910,"11,164":8914,"11,165":8916,"11,166":8917,"11,167":8918,"11,168":8919,"11,169":8920,"11,170":8922,"11,171":8924,"11,172":8926,"11,173":8929,"11,176":8931,"11,177":8933,"11,179":8934,"11,180":8935,"11,181":8938,"11,182":8940,"11,184":8941,"11,185":8942,"11,186":8944,"11,187":8946,"11,188":8950,"11,189":8952,"11,190":8953,"11,191":8954,"11,192":8955,"11,193":8956,"11,194":8957,"11,195":8958,"11,196":8960,"11,197":8962,"11,198":8963,"11,200":8964,"11,201":8965,"11,202":8969,"11,203":8971,"11,204":8973,"11,205":8976,"11,206":8978,"11,207":8981,"11,208":8983,"11,209":8985,"11,210":8988,"11,211":8990,"11,212":8992,"11,213":8993,"11,214":8994,"11,215":8995,"11,216":8997,"11,217":8999,"11,218":9001,"11,219":9002,"11,220":9004,"11,222":9005,"11,223":9007,"11,224":9010,"11,228":9011,"11,229":9012,"11,230":9013,"11,231":9014,"11,233":9015,"11,235":9018,"11,236":9020,"11,237":9022,"11,238":9025,"11,239":9027,"11,240":9028,"11,241":9031,"11,242":9033,"11,243":9037,"11,244":9038,"11,245":9042,"11,247":9044,"11,248":9045,"11,249":9046,"11,250":9048,"11,251":9050,"11,252":9052,"11,253":9055,"11,255":9056,"11,257":9058,"11,259":9061,"11,261":9063,"11,262":9064,"11,263":9066,"11,264":9067,"11,265":9068,"11,274":9069,"11,275":9070,"11,279":9071,"11,281":9072,"11,282":9073,"11,283":9074,"11,284":9076,"11,285":9077,"11,286":9078,"11,287":9079,"11,288":9082,"11,289":9084,"11,290":9085,"11,291":9088,"11,292":9092,"11,297":9093,"11,305":9094,"11,308":9095,"11,309":9096,"11,310":9097,"11,311":9100,"11,312":9102,"11,313":9103,"11,315":9104,"11,316":9105,"11,319":9106,"11,324":9108,"11,325":9109,"11,326":9112,"11,327":9113,"11,328":9115,"11,329":9116,"11,330":9117,"11,331":9119,"11,332":9122,"11,333":9124,"11,334":9125,"11,339":9127,"11,343":9128,"11,345":9129,"11,347":9130,"11,348":9131,"11,349":9132,"11,351":9134,"11,353":9135,"11,356":9136,"11,360":9137,"11,362":9138,"11,363":9139,"11,364":9142,"11,365":9143,"11,367":9144,"11,368":9145,"11,373":9146,"11,374":9147,"11,375":9148,"11,376":9149,"11,377":9151,"11,378":9152,"11,379":9154,"11,381":9155,"11,382":9156,"11,384":9157,"11,395":9158,"11,396":9159,"11,397":9160,"11,398":9163,"11,399":9165,"11,400":9166,"11,402":9167,"11,403":9168,"11,404":9169,"11,408":9171,"11,409":9172,"11,410":9173,"11,411":9174,"11,412":9175,"11,413":9176,"11,419":9177,"11,420":9178,"11,421":9179,"11,422":9180,"11,423":9181,"11,425":9184,"11,426":9185,"11,428":9186,"11,429":9189,"11,430":9191,"11,432":9192,"11,434":9193,"11,435":9194,"11,436":9195,"11,437":9196,"11,438":9198,"11,439":9201,"11,440":9202,"11,441":9206,"11,442":9209,"11,443":9210,"11,444":9212,"11,445":9213,"11,446":9215,"11,450":9217,"11,451":9218,"11,452":9221,"11,453":9222,"11,455":9225,"11,456":9226,"11,457":9227,"11,458":9228,"11,459":9231,"11,460":9234,"11,461":9236,"11,462":9237,"11,463":9238,"11,464":9240,"11,465":9242,"11,466":9243,"11,468":9247,"11,469":9249,"11,471":9251,"11,472":9254,"11,473":9257,"11,475":9258,"11,476":9260,"11,478":9263,"11,479":9264,"11,480":9265,"11,481":9267,"11,482":9269,"11,483":9271,"11,489":9275,"11,490":9277,"11,492":9279,"11,493":9280,"11,494":9281,"11,496":9282,"11,497":9286,"11,500":9287,"11,501":9289,"11,502":9292,"11,504":9293,"11,505":9296,"11,506":9298,"11,507":9301,"11,508":9303,"11,509":9305,"11,510":9309,"11,511":9311,"11,512":9312,"11,513":9315,"11,514":9316,"11,515":9319,"11,516":9320,"11,517":9322,"11,518":9324,"11,519":9325,"11,520":9327,"11,521":9328,"11,524":9329,"11,526":9330,"11,527":9333,"11,528":9337,"11,529":9338,"11,530":9339,"11,531":9341,"11,532":9342,"11,533":9344,"11,534":9346,"11,535":9350,"11,536":9352,"11,537":9354,"11,538":9356,"11,539":9357,"11,540":9358,"11,541":9359,"11,542":9361,"11,543":9363,"11,544":9365,"11,545":9367,"11,546":9369,"11,547":9372,"11,548":9375,"11,549":9376,"11,550":9377,"11,551":9379,"11,552":9381,"11,553":9383,"11,554":9385,"11,555":9388,"11,556":9390,"11,557":9392,"11,559":9394,"11,561":9396,"11,562":9397,"11,563":9400,"11,564":9401,"11,565":9403,"11,567":9405,"11,568":9408,"11,569":9410,"11,570":9412,"11,571":9414,"11,572":9417,"11,573":9419,"11,574":9420,"11,575":9422,"11,576":9423,"11,579":9425,"11,580":9427,"11,582":9429,"11,583":9430,"11,596":9431,"11,599":9432,"11,600":9433,"11,602":9434,"11,603":9435,"11,605":9437,"11,606":9439,"11,607":9442,"11,608":9446,"11,609":9448,"11,610":9450,"11,611":9453,"11,613":9454,"11,614":9457,"11,615":9459,"11,616":9461,"11,617":9462,"11,620":9463,"11,621":9466,"11,622":9468,"11,623":9470,"11,625":9472,"11,626":9473,"11,627":9475,"11,628":9476,"11,629":9478,"11,632":9479,"11,633":9481,"11,634":9482,"11,635":9484,"11,636":9486,"11,639":9487,"11,641":9489,"11,642":9491,"11,643":9494,"11,644":9496,"11,645":9497,"11,646":9498,"11,647":9499,"11,648":9500,"11,649":9501,"11,650":9503,"11,651":9506,"11,652":9507,"11,653":9508,"11,655":9510,"11,656":9512,"11,657":9514,"11,658":9515,"11,659":9517,"11,661":9518,"11,662":9520,"11,663":9521,"11,664":9523,"11,665":9524,"11,667":9526,"11,668":9527,"11,669":9528,"11,671":9529,"11,672":9530,"11,673":9531,"11,677":9533,"11,678":9534,"11,679":9536,"11,680":9537,"11,681":9539,"11,682":9540,"11,683":9542,"11,685":9543,"11,687":9544,"11,688":9546,"11,689":9548,"11,690":9549,"11,691":9551,"11,692":9554,"11,693":9558,"11,694":9561,"11,695":9564,"11,696":9567,"11,697":9570,"11,698":9572,"11,699":9576,"11,700":9578,"11,701":9581,"11,702":9583,"11,703":9584,"11,704":9587,"11,706":9588,"11,707":9590,"11,708":9591,"11,709":9594,"11,710":9597,"11,712":9598,"11,713":9600,"11,714":9602,"11,715":9606,"11,716":9609,"11,717":9611,"11,718":9614,"11,719":9616,"11,720":9617,"11,721":9620,"11,722":9621,"11,725":9623,"11,726":9625,"11,727":9629,"11,728":9631,"11,729":9634,"11,730":9638,"11,731":9640,"11,732":9643,"11,733":9645,"11,734":9648,"11,735":9650,"11,736":9653,"11,737":9657,"11,738":9660,"11,739":9662,"11,740":9663,"11,741":9664,"11,742":9665,"11,743":9667,"11,744":9669,"11,746":9671,"11,747":9672,"11,748":9673,"11,750":9674,"11,751":9675,"11,753":9676,"11,754":9677,"11,755":9679,"11,756":9681,"11,757":9682,"11,761":9684,"11,762":9687,"11,763":9688,"11,764":9690,"11,765":9692,"11,766":9694,"11,767":9696,"11,768":9697,"11,771":9700,"11,772":9701,"11,774":9702,"11,775":9703,"11,776":9704,"11,777":9705,"11,778":9706,"11,779":9707,"11,780":9708,"11,781":9709,"11,782":9711,"11,783":9712,"11,784":9715,"11,786":9716,"11,787":9718,"11,788":9721,"11,789":9723,"11,790":9724,"11,791":9728,"11,792":9731,"11,793":9734,"11,794":9736,"11,795":9737,"11,796":9739,"11,798":9742,"11,799":9745,"11,800":9747,"11,801":9748,"11,803":9749,"11,804":9751,"11,805":9752,"م12,1":9753,"م12,2":9754,"م12,3":9755,"م12,4":9756,"م12,5":9757,"م12,6":9758,"م12,7":9759,"م12,8":9760,"م12,9":9761,"م12,10":9762,"م12,11":9763,"م12,12":9764,"12,3":9765,"12,87":9766,"12,89":9767,"12,90":9768,"12,91":9769,"12,94":9771,"12,95":9772,"12,96":9773,"12,97":9774,"12,98":9776,"12,99":9778,"12,100":9780,"12,101":9781,"12,102":9783,"12,103":9784,"12,104":9788,"12,105":9794,"12,106":9801,"12,107":9810,"12,108":9817,"12,109":9819,"12,110":9820,"12,111":9821,"12,112":9823,"12,113":9825,"12,114":9830,"12,115":9833,"12,116":9837,"12,117":9840,"12,118":9845,"12,121":9846,"12,122":9847,"12,124":9848,"12,125":9849,"12,126":9850,"12,127":9851,"12,128":9853,"12,129":9854,"12,130":9855,"12,131":9856,"12,132":9857,"12,135":9858,"12,136":9859,"12,137":9861,"12,138":9863,"12,139":9866,"12,140":9868,"12,141":9870,"12,142":9872,"12,143":9875,"12,144":9876,"12,145":9879,"12,146":9883,"12,147":9886,"12,148":9890,"12,149":9892,"12,150":9894,"12,151":9897,"12,152":9901,"12,153":9904,"12,154":9909,"12,155":9912,"12,156":9914,"12,157":9918,"12,158":9922,"12,159":9926,"12,160":9929,"12,161":9933,"12,162":9937,"12,163":9941,"12,164":9944,"12,165":9948,"12,166":9950,"12,167":9953,"12,168":9955,"12,169":9956,"12,170":9958,"12,171":9963,"12,172":9966,"12,173":9971,"12,174":9973,"12,175":9977,"12,176":9981,"12,177":9984,"12,178":9987,"12,179":9991,"12,180":9995,"12,181":9998,"12,182":10002,"12,183":10007,"12,184":10010,"12,185":10015,"12,186":10018,"12,187":10023,"12,188":10027,"12,189":10030,"12,190":10033,"12,191":10037,"12,192":10041,"12,193":10049,"12,194":10058,"12,195":10063,"12,196":10074,"12,197":10084,"12,198":10088,"12,199":10091,"12,200":10097,"12,201":10102,"12,202":10106,"12,203":10109,"12,207":10112,"12,208":10114,"12,209":10116,"12,210":10118,"12,211":10119,"12,212":10123,"12,213":10126,"12,214":10129,"12,215":10132,"12,216":10134,"12,217":10138,"12,218":10143,"12,219":10146,"12,220":10149,"12,221":10152,"12,222":10156,"12,223":10160,"12,224":10164,"12,225":10168,"12,226":10173,"12,227":10181,"12,228":10192,"12,229":10199,"12,230":10205,"12,231":10210,"12,232":10213,"12,233":10219,"12,234":10223,"12,237":10227,"12,238":10229,"12,239":10230,"12,240":10234,"12,241":10239,"12,242":10244,"12,245":10247,"12,246":10249,"12,247":10253,"12,248":10257,"12,249":10262,"12,250":10265,"12,251":10271,"12,252":10275,"12,255":10277,"12,256":10280,"12,257":10281,"12,258":10285,"12,259":10289,"12,260":10291,"12,261":10292,"12,262":10295,"12,263":10297,"12,264":10302,"12,265":10305,"12,266":10308,"12,267":10311,"12,268":10315,"12,269":10319,"12,270":10323,"12,271":10329,"12,272":10333,"12,273":10337,"12,274":10342,"12,275":10347,"12,276":10356,"12,277":10364,"12,278":10368,"12,279":10374,"12,280":10382,"12,283":10384,"12,284":10387,"12,285":10391,"12,286":10394,"12,287":10397,"12,288":10401,"12,289":10406,"12,290":10408,"12,291":10411,"12,292":10413,"12,293":10417,"12,294":10420,"12,295":10422,"12,296":10427,"12,297":10430,"12,298":10434,"12,299":10436,"12,300":10438,"12,301":10442,"12,302":10447,"12,303":10452,"12,304":10456,"12,305":10460,"12,306":10463,"12,307":10468,"12,308":10471,"12,309":10474,"12,310":10479,"12,311":10483,"12,312":10488,"12,313":10492,"12,314":10496,"12,315":10498,"12,316":10503,"12,317":10507,"12,318":10511,"12,319":10515,"12,320":10518,"12,321":10520,"12,322":10524,"12,323":10528,"12,324":10530,"12,325":10533,"12,326":10536,"12,327":10542,"12,328":10547,"12,329":10550,"12,330":10553,"12,331":10562,"12,332":10572,"12,333":10578,"12,334":10587,"12,335":10596,"12,336":10600,"12,337":10605,"12,338":10611,"12,341":10616,"12,342":10618,"12,343":10620,"12,344":10622,"12,345":10624,"12,346":10626,"12,347":10630,"12,348":10633,"12,349":10637,"12,350":10642,"12,351":10647,"12,352":10651,"12,353":10654,"12,354":10658,"12,355":10664,"12,356":10667,"12,357":10669,"12,358":10674,"12,359":10680,"12,360":10683,"12,361":10688,"12,365":10691,"12,366":10693,"12,367":10698,"12,368":10700,"12,369":10705,"12,370":10714,"12,371":10721,"12,372":10724,"12,375":10726,"12,376":10728,"12,377":10733,"12,378":10737,"12,379":10740,"12,380":10743,"12,383":10749,"12,384":10751,"12,385":10756,"12,386":10759,"12,387":10762,"12,388":10765,"12,389":10768,"12,390":10771,"12,391":10776,"12,392":10780,"12,393":10784,"12,394":10789,"12,395":10793,"12,396":10796,"12,397":10801,"12,398":10807,"12,399":10811,"12,400":10817,"12,401":10818,"12,402":10823,"12,405":10829,"12,406":10832,"12,407":10836,"12,408":10839,"12,409":10840,"12,410":10841,"12,411":10845,"12,412":10849,"12,413":10852,"12,414":10856,"12,415":10859,"12,416":10863,"12,417":10866,"12,418":10870,"12,419":10874,"12,420":10878,"12,421":10883,"12,422":10886,"12,423":10893,"12,424":10897,"12,425":10904,"12,426":10912,"12,427":10918,"12,431":10923,"12,432":10924,"12,433":10925,"12,434":10928,"12,435":10931,"12,436":10934,"12,437":10936,"12,438":10938,"12,439":10940,"12,440":10942,"12,441":10946,"12,442":10948,"12,443":10953,"12,444":10955,"12,445":10957,"12,446":10959,"12,447":10962,"12,448":10966,"12,449":10970,"12,450":10972,"12,451":10975,"12,452":10978,"12,453":10981,"12,454":10986,"12,455":10989,"12,456":10993,"12,457":10996,"12,458":11001,"12,459":11004,"12,460":11009,"12,461":11012,"12,462":11015,"12,463":11020,"12,464":11023,"12,465":11027,"12,466":11030,"12,467":11034,"12,468":11036,"12,469":11039,"12,470":11043,"12,471":11046,"12,472":11050,"12,473":11053,"12,474":11056,"12,475":11058,"12,476":11062,"12,477":11066,"12,478":11069,"12,479":11073,"12,480":11075,"12,481":11079,"12,482":11083,"12,483":11087,"12,484":11091,"12,485":11096,"12,486":11101,"12,487":11110,"12,488":11115,"12,489":11124,"12,490":11132,"12,491":11138,"12,492":11147,"12,493":11155,"12,494":11160,"12,495":11165,"12,499":11168,"12,500":11170,"12,501":11173,"12,502":11177,"12,503":11180,"12,504":11183,"12,505":11187,"12,506":11190,"12,507":11194,"12,508":11196,"12,509":11199,"12,510":11203,"12,511":11207,"12,512":11212,"12,513":11217,"12,514":11224,"12,519":11227,"12,520":11229,"12,521":11232,"12,522":11234,"12,523":11236,"12,524":11237,"12,525":11241,"12,526":11245,"12,527":11249,"12,528":11254,"12,531":11278,"12,532":11280,"12,533":11283,"12,534":11286,"12,535":11291,"12,539":11294,"12,540":11297,"12,541":11301,"12,542":11306,"12,543":11309,"12,544":11313,"12,545":11317,"12,546":11323,"12,547":11327,"12,548":11334,"12,549":11337,"12,550":11339,"12,555":11342,"12,556":11345,"12,557":11348,"12,558":11350,"12,559":11354,"12,560":11358,"12,561":11362,"12,562":11365,"12,563":11367,"12,564":11370,"12,565":11373,"12,566":11376,"12,567":11379,"12,568":11381,"12,569":11385,"12,570":11389,"12,571":11393,"12,572":11396,"12,573":11399,"12,574":11402,"12,575":11404,"12,576":11408,"12,577":11410,"12,578":11412,"12,579":11414,"12,580":11418,"12,581":11420,"12,582":11424,"12,583":11426,"12,584":11429,"12,585":11431,"12,586":11435,"12,587":11438,"12,588":11442,"12,589":11445,"12,590":11450,"12,591":11455,"12,592":11458,"12,593":11464,"12,594":11468,"12,595":11471,"12,596":11473,"12,597":11476,"12,598":11480,"12,599":11483,"12,600":11486,"12,601":11490,"12,602":11493,"12,603":11497,"12,604":11501,"12,605":11503,"12,606":11506,"12,607":11509,"12,608":11512,"12,609":11516,"12,610":11519,"12,611":11522,"12,612":11527,"12,613":11529,"12,614":11532,"12,615":11535,"12,616":11538,"12,617":11541,"12,618":11545,"12,619":11548,"12,620":11551,"12,621":11556,"12,622":11559,"12,623":11562,"12,624":11565,"12,625":11569,"12,626":11573,"12,627":11576,"12,628":11579,"12,629":11582,"12,630":11586,"12,631":11590,"12,632":11594,"12,633":11598,"12,634":11601,"12,635":11605,"12,636":11608,"12,637":11612,"12,638":11615,"12,639":11619,"12,640":11624,"12,641":11627,"12,642":11631,"12,643":11635,"12,644":11638,"12,645":11641,"12,646":11644,"12,647":11647,"12,648":11650,"12,649":11655,"12,650":11660,"12,651":11663,"12,652":11667,"12,653":11671,"12,654":11675,"12,655":11678,"12,656":11682,"12,657":11685,"12,658":11688,"12,659":11691,"12,660":11693,"12,661":11697,"12,662":11701,"12,663":11704,"12,664":11706,"12,665":11708,"12,666":11711,"12,667":11714,"12,668":11717,"12,669":11720,"12,670":11725,"12,671":11729,"12,672":11732,"12,673":11735,"12,674":11739,"12,675":11744,"12,676":11747,"12,677":11750,"12,678":11753,"12,679":11756,"12,680":11759,"12,681":11762,"12,682":11766,"12,683":11769,"12,684":11773,"12,685":11776,"12,686":11779,"12,687":11781,"12,688":11785,"12,689":11789,"12,690":11794,"12,691":11798,"12,692":11801,"12,693":11805,"12,694":11809,"12,695":11813,"12,696":11816,"12,697":11820,"12,698":11823,"12,699":11827,"12,700":11833,"12,701":11836,"12,702":11840,"12,703":11844,"12,704":11848,"12,705":11851,"12,706":11854,"12,707":11858,"12,708":11862,"12,709":11867,"12,710":11872,"12,711":11875,"12,712":11878,"12,713":11882,"12,714":11885,"12,715":11887,"12,716":11892,"12,717":11896,"12,718":11901,"12,719":11906,"12,720":11909,"12,721":11914,"12,722":11918,"12,723":11922,"12,724":11925,"12,725":11931,"12,726":11935,"12,727":11938,"12,728":11943,"12,729":11947,"12,730":11952,"12,731":11955,"12,732":11959,"12,733":11963,"12,734":11968,"12,735":11974,"12,736":11980,"12,737":11985,"12,738":11988,"12,739":11993,"12,740":11998,"12,741":12003,"12,742":12010,"12,743":12014,"12,744":12022,"12,745":12028,"12,746":12035,"12,747":12041,"12,748":12048,"12,749":12055,"12,750":12063,"12,751":12072,"12,752":12075,"12,753":12080,"12,754":12085,"12,755":12092,"12,756":12099,"12,759":12102,"12,760":12105,"12,761":12108,"12,762":12111,"12,763":12117,"12,764":12123,"12,765":12129,"12,766":12134,"12,769":12139,"12,770":12141,"12,771":12144,"12,772":12146,"12,773":12149,"12,774":12153,"12,775":12156,"12,776":12160,"12,777":12164,"12,778":12169,"12,779":12173,"12,780":12178,"12,781":12185,"12,785":12191,"12,786":12193,"12,787":12196,"12,788":12198,"12,789":12201,"12,790":12204,"12,791":12207,"12,792":12209,"12,793":12213,"12,794":12215,"12,795":12218,"12,796":12222,"12,797":12226,"12,798":12229,"12,799":12234,"12,800":12239,"12,801":12245,"12,802":12249,"12,803":12257,"12,804":12261,"12,805":12264,"12,806":12270,"12,807":12276,"12,811":12279,"12,812":12282,"12,813":12285,"12,814":12287,"12,815":12291,"12,816":12293,"12,817":12299,"12,818":12304,"12,819":12308,"12,820":12313,"12,821":12319,"12,822":12324,"12,823":12331,"12,827":12333,"12,828":12335,"12,829":12340,"12,830":12343,"12,831":12349,"12,832":12354,"12,835":12357,"12,836":12360,"12,837":12363,"12,838":12366,"12,839":12370,"12,840":12373,"12,841":12376,"12,842":12379,"12,843":12383,"12,844":12388,"12,845":12391,"12,846":12395,"12,847":12399,"12,848":12403,"12,849":12406,"12,850":12409,"12,851":12412,"12,852":12415,"12,853":12418,"12,854":12421,"12,855":12423,"12,856":12426,"12,857":12427,"12,858":12431,"12,859":12434,"12,860":12438,"12,861":12440,"12,862":12444,"12,863":12447,"12,864":12451,"12,865":12455,"12,866":12460,"12,867":12464,"12,868":12467,"12,871":12473,"12,872":12477,"12,873":12482,"12,874":12485,"12,875":12489,"12,876":12492,"12,877":12495,"12,878":12500,"12,879":12507,"12,880":12511,"12,881":12514,"12,882":12519,"12,883":12522,"12,884":12525,"12,885":12528,"12,886":12532,"12,887":12536,"12,888":12543,"12,889":12547,"12,890":12550,"12,891":12553,"12,892":12556,"12,893":12559,"12,894":12563,"12,895":12566,"12,896":12571,"12,897":12576,"12,898":12580,"12,899":12584,"12,900":12587,"12,901":12590,"12,902":12593,"12,903":12598,"12,904":12601,"12,905":12605,"12,906":12610,"12,907":12613,"12,908":12617,"12,909":12621,"12,910":12625,"12,911":12629,"12,912":12634,"12,913":12639,"12,914":12643,"12,915":12644,"12,916":12648,"12,917":12652,"12,918":12657,"12,919":12661,"12,920":12666,"12,921":12671,"12,922":12677,"12,923":12682,"12,924":12687,"12,925":12694,"12,926":12700,"12,927":12708,"12,928":12715,"12,929":12720,"12,930":12728,"12,931":12736,"12,932":12748,"12,933":12757,"12,934":12762,"12,935":12766,"12,936":12773,"12,937":12779,"12,938":12785,"12,941":12789,"12,942":12792,"12,943":12795,"12,944":12798,"12,945":12801,"12,946":12803,"12,947":12807,"12,948":12810,"12,949":12815,"12,950":12818,"12,951":12823,"12,952":12828,"12,954":12832,"12,955":12835,"12,956":12839,"12,957":12845,"12,958":12848,"12,959":12855,"12,960":12864,"12,961":12869,"12,962":12875,"12,965":12876,"12,966":12878,"12,967":12881,"12,968":12884,"12,969":12887,"12,970":12892,"12,971":12896,"12,972":12900,"12,973":12904,"12,974":12907,"12,975":12913,"12,976":12920,"12,977":12926,"12,981":12930,"12,982":12932,"12,983":12936,"12,984":12939,"12,985":12943,"12,986":12947,"12,987":12952,"12,988":12958,"12,989":12962,"12,990":12965,"12,991":12970,"12,992":12974,"12,993":12978,"12,994":12985,"12,995":12990,"12,996":12999,"12,999":13008,"12,1000":13012,"12,1001":13017,"12,1002":13021,"12,1003":13024,"12,1004":13028,"12,1005":13032,"12,1006":13033,"12,1007":13038,"12,1008":13043,"12,1009":13047,"12,1010":13053,"12,1011":13058,"12,1012":13061,"12,1013":13067,"12,1014":13075,"12,1015":13079,"12,1016":13081,"12,1017":13085,"12,1018":13090,"12,1019":13094,"12,1020":13100,"12,1021":13108,"12,1023":13115,"12,1024":13116,"12,1025":13117,"12,1026":13118,"12,1027":13119,"12,1028":13120,"12,1029":13121,"12,1030":13122,"12,1031":13123,"12,1032":13124,"12,1033":13125,"12,1034":13126,"12,1035":13127,"12,1036":13128,"12,1072":13129,"12,1073":13130},"ٜ":{"1":[3,617],"2":[3,757],"3":[3,631],"4":[3,819],"5":[3,749],"6":[3,671],"7":[3,651],"8":[3,664],"9":[3,644],"10":[3,773],"11":[3,805],"م12":[1,12],"12":[3,1073]},"ٝ":[null,"1,3","1,4","1,5","1,6","1,7","1,8","1,9","1,10","1,11","1,12","1,13","1,14","1,15","1,16","1,17","1,18","1,19","1,20","1,21","1,22","1,23","1,24","1,25","1,26","1,27","1,28","1,29","1,30","1,31","1,32","1,33","1,34","1,35","1,36","1,37","1,38","1,39","1,40","1,41","1,42","1,43","1,44","1,45","1,46","1,47","1,48","1,49","1,50","1,51","1,52","1,53","1,54","1,55","1,56","1,57","1,58","1,59","1,60","1,61","1,62","1,63","1,64","1,65","1,66","1,67","1,68","1,69","1,70","1,71","1,72","1,73","1,74","1,75","1,76","1,77","1,78","1,79","1,80","1,81","1,82","1,83","1,84","1,85","1,86","1,87","1,88","1,89","1,90","1,91","1,92","1,93","1,94","1,95","1,96","1,97","1,98","1,99","1,100","1,101","1,102","1,103","1,104","1,105","1,106","1,107","1,108","1,109","1,110","1,111","1,112","1,113","1,114","1,115","1,116","1,117","1,118","1,119","1,120","1,121","1,122","1,123","1,124","1,125","1,126","1,127","1,128","1,129","1,130","1,131","1,132","1,133","1,134","1,135","1,136","1,137","1,138","1,139","1,140","1,141","1,142","1,143","1,144","1,145","1,146","1,147","1,148","1,149","1,150","1,151","1,152","1,153","1,154","1,155","1,156","1,157","1,158","1,159","1,160","1,161","1,162","1,163","1,164","1,165","1,166","1,167","1,168","1,169","1,170","1,171","1,172","1,173","1,174","1,175","1,176","1,177","1,178","1,179","1,180","1,181","1,182","1,183","1,184","1,185","1,186","1,187","1,188","1,189","1,190","1,191","1,192","1,193","1,194","1,195","1,196","1,197","1,198","1,199","1,200","1,201","1,202","1,203","1,204","1,205","1,206","1,207","1,208","1,213","1,217","1,220","1,221","1,222","1,224","1,228","1,228","1,228","1,229","1,231","1,232","1,232","1,233","1,234","1,235","1,235","1,237","1,238","1,238","1,239","1,239","1,240","1,240","1,240","1,241","1,241","1,242","1,242","1,242","1,243","1,243","1,245","1,246","1,246","1,247","1,248","1,248","1,249","1,249","1,250","1,253","1,254","1,255","1,256","1,256","1,257","1,257","1,257","1,258","1,261","1,262","1,263","1,268","1,271","1,272","1,273","1,274","1,275","1,275","1,276","1,277","1,277","1,278","1,278","1,281","1,283","1,284","1,285","1,287","1,288","1,289","1,289","1,290","1,290","1,291","1,291","1,292","1,292","1,292","1,293","1,293","1,295","1,295","1,297","1,303","1,307","1,309","1,309","1,310","1,311","1,312","1,314","1,314","1,315","1,317","1,318","1,318","1,318","1,319","1,321","1,322","1,323","1,323","1,324","1,325","1,327","1,329","1,330","1,331","1,332","1,332","1,333","1,333","1,333","1,334","1,334","1,338","1,339","1,340","1,340","1,340","1,340","1,342","1,343","1,343","1,345","1,347","1,348","1,349","1,350","1,350","1,351","1,351","1,351","1,353","1,353","1,354","1,354","1,355","1,356","1,356","1,357","1,358","1,358","1,359","1,360","1,361","1,362","1,362","1,363","1,363","1,365","1,366","1,366","1,371","1,371","1,371","1,372","1,372","1,373","1,374","1,374","1,376","1,377","1,377","1,378","1,378","1,379","1,381","1,381","1,382","1,383","1,383","1,384","1,385","1,386","1,387","1,387","1,388","1,390","1,391","1,392","1,393","1,393","1,395","1,396","1,397","1,398","1,398","1,399","1,400","1,400","1,401","1,402","1,403","1,403","1,403","1,404","1,404","1,405","1,406","1,406","1,407","1,407","1,409","1,409","1,409","1,410","1,410","1,411","1,412","1,413","1,413","1,414","1,414","1,415","1,416","1,416","1,417","1,417","1,417","1,418","1,419","1,420","1,420","1,421","1,422","1,423","1,424","1,424","1,427","1,427","1,427","1,428","1,429","1,429","1,430","1,431","1,431","1,432","1,434","1,434","1,435","1,436","1,436","1,436","1,437","1,439","1,440","1,441","1,442","1,442","1,443","1,443","1,444","1,445","1,445","1,445","1,446","1,446","1,447","1,449","1,449","1,450","1,450","1,451","1,451","1,452","1,452","1,452","1,453","1,453","1,454","1,456","1,457","1,457","1,459","1,460","1,460","1,460","1,461","1,461","1,462","1,462","1,465","1,466","1,466","1,467","1,468","1,469","1,469","1,470","1,471","1,473","1,474","1,475","1,476","1,476","1,476","1,477","1,481","1,481","1,481","1,482","1,483","1,483","1,484","1,484","1,484","1,485","1,485","1,485","1,486","1,487","1,487","1,488","1,488","1,490","1,490","1,491","1,492","1,493","1,494","1,495","1,497","1,497","1,498","1,499","1,499","1,505","1,505","1,505","1,506","1,506","1,507","1,507","1,508","1,508","1,509","1,520","1,522","1,523","1,526","1,526","1,527","1,527","1,528","1,529","1,530","1,530","1,530","1,531","1,532","1,532","1,532","1,533","1,535","1,535","1,537","1,538","1,539","1,539","1,540","1,540","1,541","1,541","1,542","1,542","1,543","1,543","1,544","1,546","1,550","1,551","1,551","1,552","1,552","1,554","1,555","1,558","1,558","1,559","1,559","1,560","1,561","1,561","1,562","1,563","1,564","1,564","1,564","1,566","1,566","1,567","1,567","1,567","1,568","1,568","1,569","1,570","1,571","1,571","1,571","1,572","1,573","1,574","1,576","1,577","1,579","1,579","1,579","1,580","1,580","1,581","1,583","1,583","1,584","1,584","1,586","1,586","1,587","1,587","1,588","1,590","1,590","1,591","1,592","1,592","1,592","1,592","1,593","1,594","1,594","1,594","1,595","1,595","1,595","1,596","1,596","1,596","1,597","1,598","1,600","1,600","1,601","1,602","1,603","1,604","1,606","1,607","1,608","1,608","1,609","1,609","1,610","1,610","1,610","1,611","1,611","1,611","1,613","1,613","1,614","1,614","1,615","1,616","1,616","1,617","2,3","2,6","2,7","2,7","2,8","2,9","2,10","2,12","2,13","2,13","2,14","2,15","2,15","2,19","2,20","2,21","2,23","2,23","2,23","2,24","2,24","2,25","2,26","2,27","2,28","2,30","2,30","2,31","2,33","2,34","2,35","2,36","2,36","2,37","2,38","2,38","2,39","2,41","2,41","2,42","2,44","2,44","2,45","2,46","2,47","2,48","2,49","2,49","2,50","2,50","2,51","2,51","2,52","2,52","2,53","2,53","2,54","2,55","2,56","2,58","2,58","2,59","2,60","2,61","2,62","2,63","2,63","2,65","2,66","2,67","2,67","2,67","2,68","2,68","2,68","2,69","2,69","2,70","2,70","2,71","2,72","2,72","2,73","2,74","2,75","2,76","2,76","2,79","2,80","2,80","2,83","2,84","2,85","2,86","2,87","2,88","2,89","2,89","2,90","2,91","2,91","2,92","2,92","2,93","2,93","2,94","2,95","2,97","2,98","2,98","2,99","2,100","2,100","2,102","2,103","2,104","2,104","2,105","2,105","2,110","2,110","2,111","2,112","2,112","2,113","2,114","2,114","2,115","2,117","2,117","2,118","2,119","2,119","2,120","2,120","2,120","2,121","2,122","2,125","2,126","2,126","2,128","2,128","2,129","2,130","2,131","2,131","2,132","2,133","2,133","2,134","2,135","2,136","2,137","2,137","2,138","2,139","2,139","2,140","2,141","2,142","2,143","2,145","2,145","2,146","2,146","2,146","2,147","2,148","2,149","2,149","2,150","2,150","2,152","2,152","2,155","2,156","2,156","2,157","2,157","2,159","2,160","2,161","2,162","2,163","2,163","2,164","2,165","2,165","2,167","2,169","2,170","2,171","2,171","2,190","2,191","2,191","2,191","2,192","2,193","2,193","2,194","2,195","2,196","2,197","2,197","2,199","2,200","2,201","2,201","2,202","2,203","2,204","2,204","2,205","2,205","2,206","2,206","2,207","2,207","2,208","2,210","2,211","2,212","2,212","2,213","2,214","2,214","2,215","2,215","2,215","2,216","2,216","2,218","2,218","2,219","2,220","2,220","2,230","2,230","2,232","2,233","2,234","2,235","2,236","2,236","2,237","2,237","2,238","2,239","2,240","2,241","2,241","2,242","2,243","2,243","2,244","2,245","2,245","2,247","2,250","2,277","2,279","2,280","2,280","2,281","2,282","2,284","2,284","2,285","2,286","2,289","2,292","2,292","2,293","2,293","2,294","2,295","2,296","2,296","2,297","2,298","2,298","2,299","2,300","2,302","2,303","2,304","2,304","2,305","2,305","2,306","2,307","2,307","2,307","2,309","2,311","2,318","2,319","2,320","2,321","2,321","2,323","2,326","2,327","2,328","2,329","2,330","2,330","2,331","2,331","2,332","2,333","2,334","2,334","2,334","2,335","2,336","2,336","2,337","2,338","2,339","2,342","2,342","2,342","2,343","2,344","2,345","2,345","2,346","2,347","2,348","2,351","2,352","2,352","2,354","2,355","2,357","2,359","2,360","2,360","2,362","2,363","2,364","2,365","2,365","2,366","2,366","2,366","2,367","2,368","2,369","2,370","2,371","2,371","2,372","2,372","2,373","2,373","2,374","2,374","2,374","2,375","2,376","2,376","2,376","2,378","2,379","2,380","2,381","2,382","2,382","2,383","2,384","2,384","2,385","2,386","2,386","2,387","2,389","2,391","2,394","2,395","2,396","2,396","2,397","2,397","2,400","2,410","2,411","2,412","2,413","2,414","2,416","2,417","2,418","2,418","2,419","2,420","2,422","2,422","2,423","2,423","2,424","2,425","2,426","2,426","2,427","2,428","2,429","2,430","2,431","2,432","2,433","2,434","2,434","2,435","2,435","2,435","2,438","2,439","2,439","2,439","2,440","2,441","2,442","2,442","2,443","2,443","2,445","2,445","2,447","2,448","2,448","2,450","2,450","2,452","2,452","2,453","2,453","2,454","2,455","2,458","2,458","2,459","2,460","2,460","2,461","2,461","2,462","2,462","2,464","2,465","2,465","2,466","2,466","2,467","2,467","2,468","2,468","2,469","2,469","2,470","2,470","2,471","2,471","2,474","2,476","2,476","2,477","2,477","2,479","2,483","2,484","2,484","2,485","2,485","2,485","2,486","2,486","2,487","2,487","2,487","2,488","2,488","2,489","2,490","2,491","2,491","2,492","2,493","2,493","2,493","2,494","2,494","2,495","2,495","2,495","2,496","2,497","2,499","2,499","2,499","2,500","2,500","2,501","2,503","2,507","2,508","2,508","2,510","2,510","2,511","2,512","2,512","2,512","2,512","2,513","2,513","2,515","2,515","2,519","2,521","2,521","2,522","2,524","2,524","2,525","2,525","2,525","2,526","2,526","2,526","2,527","2,527","2,527","2,527","2,528","2,529","2,529","2,529","2,530","2,530","2,537","2,538","2,539","2,540","2,541","2,544","2,546","2,547","2,547","2,548","2,549","2,551","2,551","2,552","2,554","2,554","2,555","2,556","2,556","2,557","2,558","2,558","2,559","2,560","2,560","2,561","2,561","2,563","2,564","2,565","2,566","2,566","2,566","2,567","2,567","2,568","2,569","2,569","2,570","2,571","2,572","2,572","2,573","2,575","2,576","2,576","2,576","2,578","2,579","2,580","2,580","2,580","2,581","2,582","2,583","2,584","2,584","2,584","2,585","2,585","2,586","2,587","2,589","2,593","2,594","2,596","2,596","2,596","2,597","2,597","2,598","2,598","2,600","2,601","2,602","2,603","2,603","2,604","2,608","2,609","2,609","2,610","2,611","2,615","2,615","2,615","2,616","2,616","2,617","2,617","2,618","2,619","2,619","2,620","2,621","2,622","2,622","2,623","2,623","2,624","2,624","2,625","2,625","2,626","2,626","2,627","2,627","2,630","2,631","2,633","2,634","2,635","2,636","2,637","2,637","2,638","2,639","2,639","2,640","2,642","2,644","2,646","2,646","2,647","2,648","2,649","2,650","2,651","2,651","2,652","2,652","2,653","2,653","2,655","2,655","2,656","2,656","2,657","2,657","2,658","2,660","2,661","2,661","2,662","2,662","2,664","2,664","2,664","2,666","2,666","2,667","2,669","2,670","2,670","2,671","2,672","2,673","2,673","2,674","2,674","2,675","2,675","2,676","2,678","2,678","2,678","2,679","2,681","2,681","2,682","2,682","2,683","2,684","2,687","2,687","2,688","2,689","2,689","2,689","2,690","2,690","2,691","2,691","2,691","2,691","2,693","2,695","2,696","2,697","2,697","2,697","2,697","2,709","2,710","2,710","2,711","2,711","2,712","2,712","2,714","2,716","2,717","2,718","2,718","2,719","2,720","2,721","2,721","2,722","2,722","2,723","2,723","2,724","2,726","2,727","2,727","2,728","2,729","2,729","2,731","2,732","2,733","2,734","2,734","2,736","2,736","2,737","2,737","2,738","2,739","2,740","2,740","2,741","2,742","2,742","2,742","2,743","2,743","2,744","2,744","2,746","2,746","2,747","2,747","2,748","2,749","2,749","2,750","2,751","2,752","2,753","2,753","2,754","2,754","2,756","2,757","3,3","3,4","3,5","3,5","3,6","3,7","3,8","3,8","3,9","3,10","3,11","3,12","3,13","3,13","3,14","3,14","3,15","3,16","3,17","3,18","3,18","3,19","3,19","3,20","3,20","3,20","3,21","3,24","3,25","3,25","3,26","3,26","3,27","3,27","3,28","3,28","3,30","3,30","3,30","3,31","3,31","3,31","3,36","3,37","3,37","3,38","3,38","3,39","3,39","3,40","3,42","3,42","3,43","3,43","3,44","3,45","3,45","3,45","3,47","3,48","3,48","3,48","3,48","3,50","3,51","3,52","3,52","3,53","3,53","3,54","3,55","3,55","3,61","3,62","3,63","3,64","3,64","3,65","3,65","3,66","3,66","3,68","3,68","3,70","3,71","3,72","3,72","3,73","3,74","3,74","3,75","3,76","3,76","3,78","3,79","3,80","3,80","3,81","3,83","3,83","3,85","3,85","3,86","3,86","3,86","3,87","3,88","3,91","3,92","3,92","3,93","3,93","3,94","3,94","3,95","3,96","3,97","3,97","3,98","3,99","3,100","3,100","3,100","3,102","3,102","3,102","3,104","3,105","3,106","3,106","3,107","3,109","3,110","3,111","3,112","3,113","3,113","3,115","3,115","3,116","3,119","3,120","3,122","3,123","3,124","3,125","3,126","3,126","3,126","3,127","3,127","3,134","3,140","3,153","3,153","3,155","3,155","3,157","3,157","3,158","3,159","3,160","3,160","3,160","3,161","3,161","3,164","3,166","3,168","3,170","3,171","3,171","3,171","3,171","3,172","3,172","3,173","3,175","3,178","3,178","3,179","3,180","3,180","3,181","3,182","3,182","3,183","3,183","3,184","3,184","3,184","3,185","3,185","3,186","3,187","3,187","3,188","3,188","3,188","3,189","3,189","3,189","3,190","3,191","3,191","3,192","3,193","3,193","3,194","3,195","3,196","3,197","3,197","3,197","3,198","3,198","3,199","3,199","3,200","3,200","3,201","3,201","3,201","3,202","3,202","3,204","3,206","3,207","3,208","3,208","3,208","3,209","3,209","3,211","3,212","3,214","3,214","3,214","3,215","3,216","3,216","3,217","3,217","3,218","3,218","3,219","3,220","3,220","3,221","3,222","3,223","3,225","3,229","3,230","3,230","3,230","3,231","3,232","3,235","3,235","3,236","3,237","3,237","3,237","3,238","3,238","3,239","3,241","3,242","3,243","3,243","3,244","3,244","3,244","3,245","3,247","3,248","3,251","3,252","3,252","3,252","3,253","3,257","3,257","3,258","3,258","3,260","3,262","3,263","3,263","3,264","3,267","3,268","3,268","3,269","3,270","3,270","3,271","3,271","3,272","3,272","3,272","3,273","3,274","3,274","3,276","3,277","3,277","3,277","3,278","3,278","3,279","3,280","3,280","3,280","3,282","3,283","3,283","3,284","3,284","3,285","3,285","3,286","3,287","3,287","3,288","3,288","3,289","3,289","3,291","3,292","3,294","3,295","3,295","3,296","3,296","3,296","3,296","3,297","3,299","3,299","3,300","3,302","3,303","3,304","3,304","3,305","3,305","3,306","3,307","3,307","3,309","3,309","3,310","3,310","3,311","3,314","3,314","3,315","3,315","3,316","3,317","3,318","3,318","3,319","3,319","3,321","3,321","3,322","3,322","3,323","3,323","3,324","3,325","3,326","3,327","3,327","3,328","3,328","3,328","3,328","3,329","3,329","3,331","3,331","3,332","3,332","3,333","3,335","3,337","3,338","3,338","3,340","3,341","3,342","3,342","3,343","3,343","3,345","3,348","3,348","3,349","3,349","3,350","3,350","3,351","3,351","3,351","3,352","3,353","3,354","3,354","3,355","3,356","3,356","3,357","3,358","3,359","3,363","3,363","3,365","3,365","3,366","3,366","3,367","3,367","3,370","3,371","3,372","3,372","3,374","3,375","3,375","3,378","3,380","3,380","3,381","3,381","3,382","3,382","3,383","3,384","3,385","3,385","3,386","3,391","3,392","3,392","3,393","3,393","3,394","3,394","3,395","3,396","3,397","3,397","3,397","3,398","3,399","3,399","3,400","3,400","3,401","3,403","3,404","3,407","3,409","3,411","3,411","3,411","3,412","3,412","3,413","3,414","3,414","3,415","3,415","3,415","3,415","3,416","3,416","3,417","3,417","3,418","3,419","3,420","3,421","3,421","3,422","3,423","3,424","3,425","3,425","3,425","3,426","3,427","3,427","3,427","3,428","3,428","3,428","3,430","3,430","3,430","3,431","3,432","3,433","3,434","3,435","3,436","3,436","3,437","3,437","3,438","3,438","3,439","3,440","3,440","3,441","3,441","3,442","3,449","3,450","3,452","3,454","3,455","3,456","3,456","3,456","3,457","3,457","3,457","3,458","3,459","3,475","3,477","3,479","3,480","3,481","3,482","3,484","3,485","3,486","3,492","3,492","3,493","3,493","3,494","3,496","3,497","3,498","3,498","3,499","3,500","3,501","3,503","3,503","3,503","3,503","3,504","3,506","3,507","3,509","3,509","3,510","3,511","3,512","3,513","3,513","3,514","3,515","3,517","3,521","3,525","3,526","3,527","3,529","3,530","3,530","3,532","3,532","3,533","3,534","3,534","3,536","3,538","3,538","3,539","3,540","3,540","3,541","3,545","3,548","3,548","3,549","3,549","3,550","3,550","3,551","3,551","3,551","3,552","3,552","3,553","3,553","3,553","3,554","3,556","3,557","3,557","3,558","3,558","3,558","3,559","3,559","3,560","3,561","3,564","3,565","3,565","3,567","3,568","3,569","3,569","3,570","3,571","3,571","3,573","3,573","3,574","3,575","3,576","3,576","3,577","3,577","3,578","3,578","3,579","3,579","3,580","3,580","3,581","3,582","3,583","3,584","3,584","3,585","3,585","3,586","3,587","3,587","3,588","3,589","3,590","3,591","3,592","3,592","3,593","3,593","3,594","3,595","3,596","3,596","3,597","3,598","3,599","3,600","3,600","3,602","3,602","3,603","3,604","3,604","3,605","3,606","3,607","3,607","3,608","3,609","3,610","3,610","3,610","3,611","3,611","3,612","3,612","3,614","3,614","3,615","3,616","3,617","3,617","3,618","3,619","3,620","3,622","3,622","3,622","3,624","3,624","3,625","3,625","3,626","3,626","3,627","3,628","3,628","3,628","3,629","3,630","3,631","4,3","4,4","4,5","4,5","4,5","4,5","4,6","4,7","4,8","4,9","4,9","4,10","4,12","4,13","4,14","4,14","4,15","4,16","4,17","4,18","4,18","4,19","4,19","4,20","4,21","4,23","4,25","4,26","4,27","4,28","4,28","4,29","4,29","4,30","4,31","4,31","4,32","4,33","4,33","4,36","4,39","4,39","4,40","4,41","4,42","4,42","4,43","4,43","4,44","4,44","4,45","4,48","4,48","4,48","4,49","4,49","4,50","4,51","4,53","4,53","4,54","4,54","4,55","4,56","4,56","4,57","4,58","4,59","4,60","4,61","4,62","4,63","4,64","4,65","4,65","4,66","4,66","4,67","4,67","4,68","4,69","4,70","4,70","4,71","4,72","4,72","4,73","4,73","4,74","4,75","4,77","4,77","4,78","4,78","4,79","4,81","4,81","4,82","4,83","4,83","4,84","4,85","4,85","4,89","4,90","4,101","4,103","4,107","4,108","4,110","4,112","4,116","4,117","4,119","4,126","4,127","4,128","4,130","4,132","4,132","4,133","4,134","4,135","4,136","4,137","4,138","4,141","4,142","4,142","4,143","4,144","4,144","4,145","4,145","4,146","4,147","4,148","4,148","4,148","4,149","4,149","4,150","4,150","4,151","4,151","4,151","4,152","4,152","4,153","4,153","4,155","4,156","4,157","4,157","4,158","4,158","4,159","4,160","4,160","4,162","4,162","4,163","4,163","4,165","4,165","4,166","4,166","4,166","4,167","4,168","4,169","4,170","4,171","4,172","4,173","4,183","4,184","4,184","4,185","4,186","4,187","4,188","4,188","4,189","4,190","4,191","4,191","4,192","4,192","4,193","4,194","4,194","4,195","4,195","4,196","4,197","4,198","4,199","4,199","4,200","4,201","4,201","4,201","4,203","4,203","4,203","4,204","4,205","4,205","4,205","4,206","4,209","4,210","4,210","4,211","4,212","4,212","4,213","4,213","4,216","4,217","4,217","4,219","4,220","4,220","4,221","4,221","4,224","4,225","4,226","4,226","4,226","4,227","4,228","4,228","4,228","4,229","4,230","4,230","4,231","4,232","4,232","4,235","4,235","4,236","4,236","4,237","4,238","4,239","4,239","4,240","4,241","4,242","4,243","4,243","4,244","4,245","4,245","4,246","4,247","4,248","4,248","4,249","4,249","4,250","4,250","4,251","4,252","4,252","4,253","4,257","4,257","4,258","4,258","4,258","4,259","4,260","4,260","4,260","4,261","4,263","4,264","4,265","4,265","4,265","4,266","4,267","4,269","4,269","4,269","4,270","4,271","4,271","4,272","4,273","4,273","4,274","4,275","4,276","4,276","4,277","4,277","4,278","4,278","4,279","4,279","4,280","4,280","4,282","4,284","4,285","4,287","4,288","4,288","4,289","4,290","4,290","4,290","4,290","4,292","4,292","4,293","4,294","4,294","4,295","4,295","4,296","4,296","4,297","4,298","4,299","4,302","4,302","4,303","4,304","4,305","4,306","4,306","4,307","4,308","4,309","4,310","4,311","4,311","4,312","4,312","4,313","4,314","4,314","4,315","4,316","4,316","4,317","4,318","4,318","4,319","4,319","4,320","4,320","4,321","4,322","4,322","4,323","4,324","4,324","4,325","4,326","4,326","4,327","4,329","4,329","4,330","4,330","4,331","4,331","4,332","4,333","4,333","4,333","4,334","4,334","4,335","4,335","4,336","4,337","4,338","4,339","4,339","4,339","4,340","4,340","4,341","4,341","4,342","4,342","4,343","4,344","4,345","4,345","4,346","4,346","4,347","4,347","4,348","4,349","4,349","4,350","4,350","4,351","4,353","4,353","4,355","4,355","4,356","4,356","4,356","4,356","4,357","4,357","4,357","4,358","4,359","4,359","4,360","4,360","4,361","4,362","4,362","4,362","4,363","4,364","4,364","4,364","4,364","4,365","4,365","4,365","4,366","4,366","4,366","4,367","4,368","4,368","4,369","4,370","4,371","4,372","4,372","4,374","4,374","4,375","4,375","4,376","4,377","4,377","4,378","4,379","4,379","4,380","4,380","4,381","4,381","4,382","4,382","4,382","4,383","4,383","4,384","4,384","4,384","4,385","4,385","4,386","4,387","4,387","4,389","4,389","4,390","4,391","4,391","4,391","4,392","4,392","4,393","4,393","4,394","4,394","4,394","4,396","4,397","4,397","4,397","4,398","4,398","4,400","4,400","4,401","4,402","4,403","4,403","4,404","4,404","4,404","4,405","4,405","4,405","4,406","4,406","4,406","4,407","4,407","4,408","4,410","4,410","4,411","4,411","4,412","4,412","4,413","4,415","4,415","4,416","4,416","4,417","4,417","4,417","4,418","4,418","4,418","4,419","4,419","4,420","4,420","4,420","4,421","4,425","4,427","4,428","4,428","4,431","4,433","4,434","4,436","4,436","4,437","4,438","4,438","4,439","4,440","4,442","4,443","4,443","4,444","4,445","4,447","4,447","4,448","4,449","4,450","4,450","4,450","4,451","4,452","4,452","4,453","4,453","4,454","4,454","4,455","4,456","4,456","4,457","4,457","4,458","4,458","4,461","4,462","4,463","4,464","4,464","4,464","4,465","4,465","4,465","4,466","4,467","4,468","4,469","4,472","4,472","4,473","4,474","4,474","4,475","4,475","4,475","4,476","4,477","4,478","4,478","4,478","4,479","4,479","4,480","4,481","4,482","4,482","4,483","4,483","4,484","4,485","4,486","4,487","4,488","4,488","4,488","4,489","4,494","4,495","4,495","4,496","4,496","4,497","4,497","4,498","4,499","4,499","4,500","4,500","4,501","4,504","4,505","4,505","4,506","4,506","4,506","4,507","4,508","4,509","4,509","4,510","4,510","4,511","4,512","4,513","4,513","4,515","4,516","4,516","4,517","4,517","4,518","4,518","4,518","4,519","4,521","4,521","4,522","4,523","4,525","4,526","4,526","4,528","4,528","4,528","4,529","4,531","4,532","4,533","4,534","4,534","4,534","4,535","4,536","4,536","4,537","4,538","4,542","4,543","4,543","4,544","4,544","4,545","4,545","4,546","4,546","4,549","4,550","4,552","4,554","4,565","4,568","4,569","4,569","4,569","4,570","4,573","4,574","4,583","4,586","4,587","4,590","4,590","4,593","4,594","4,595","4,595","4,595","4,597","4,598","4,601","4,602","4,603","4,603","4,604","4,605","4,605","4,606","4,607","4,607","4,607","4,609","4,609","4,610","4,610","4,610","4,611","4,612","4,612","4,613","4,613","4,614","4,616","4,617","4,617","4,618","4,619","4,620","4,621","4,622","4,623","4,624","4,624","4,625","4,627","4,627","4,627","4,627","4,628","4,629","4,629","4,630","4,630","4,631","4,631","4,634","4,634","4,635","4,635","4,636","4,639","4,642","4,642","4,643","4,644","4,645","4,645","4,646","4,646","4,647","4,648","4,648","4,649","4,649","4,650","4,650","4,651","4,651","4,652","4,653","4,657","4,658","4,659","4,659","4,659","4,660","4,661","4,661","4,662","4,662","4,663","4,663","4,663","4,664","4,665","4,665","4,666","4,666","4,667","4,668","4,669","4,669","4,670","4,671","4,671","4,672","4,673","4,673","4,674","4,674","4,675","4,676","4,676","4,677","4,677","4,677","4,678","4,678","4,679","4,680","4,680","4,681","4,682","4,682","4,682","4,684","4,685","4,685","4,686","4,686","4,686","4,687","4,687","4,687","4,688","4,688","4,689","4,690","4,691","4,695","4,697","4,699","4,699","4,699","4,700","4,701","4,701","4,701","4,702","4,702","4,703","4,705","4,711","4,714","4,715","4,716","4,716","4,716","4,717","4,717","4,718","4,718","4,719","4,719","4,719","4,720","4,720","4,720","4,722","4,722","4,723","4,724","4,725","4,725","4,725","4,726","4,727","4,727","4,728","4,729","4,729","4,730","4,730","4,730","4,731","4,731","4,732","4,732","4,733","4,733","4,734","4,735","4,735","4,735","4,736","4,736","4,737","4,739","4,740","4,741","4,741","4,742","4,742","4,743","4,743","4,744","4,744","4,744","4,745","4,745","4,746","4,746","4,747","4,748","4,748","4,749","4,750","4,751","4,751","4,751","4,752","4,752","4,752","4,752","4,753","4,754","4,755","4,755","4,755","4,756","4,756","4,758","4,758","4,759","4,760","4,761","4,762","4,762","4,763","4,763","4,764","4,765","4,765","4,765","4,766","4,766","4,766","4,767","4,767","4,768","4,768","4,768","4,769","4,769","4,770","4,770","4,770","4,770","4,771","4,772","4,773","4,774","4,774","4,775","4,775","4,776","4,776","4,777","4,777","4,778","4,779","4,781","4,781","4,782","4,782","4,784","4,786","4,789","4,790","4,791","4,792","4,792","4,793","4,793","4,793","4,794","4,795","4,795","4,798","4,800","4,801","4,801","4,802","4,802","4,803","4,808","4,809","4,810","4,810","4,810","4,811","4,811","4,813","4,813","4,813","4,815","4,815","4,816","4,816","4,817","4,818","4,819","5,3","5,4","5,5","5,5","5,5","5,6","5,9","5,9","5,10","5,10","5,11","5,13","5,15","5,15","5,16","5,16","5,17","5,17","5,18","5,18","5,18","5,19","5,19","5,20","5,20","5,21","5,21","5,21","5,22","5,22","5,23","5,23","5,24","5,25","5,25","5,26","5,26","5,27","5,27","5,28","5,28","5,28","5,29","5,31","5,32","5,32","5,33","5,33","5,34","5,34","5,34","5,35","5,36","5,37","5,37","5,37","5,38","5,39","5,39","5,40","5,41","5,41","5,43","5,43","5,44","5,45","5,46","5,47","5,47","5,48","5,49","5,49","5,49","5,50","5,51","5,51","5,51","5,51","5,52","5,52","5,52","5,53","5,54","5,54","5,55","5,56","5,57","5,57","5,58","5,58","5,58","5,59","5,60","5,60","5,62","5,63","5,65","5,65","5,65","5,68","5,69","5,70","5,71","5,71","5,72","5,72","5,73","5,73","5,73","5,73","5,74","5,74","5,74","5,75","5,76","5,76","5,77","5,77","5,78","5,79","5,79","5,81","5,81","5,82","5,83","5,84","5,85","5,85","5,85","5,86","5,87","5,88","5,89","5,89","5,90","5,91","5,91","5,93","5,94","5,94","5,94","5,95","5,96","5,96","5,97","5,98","5,98","5,100","5,100","5,100","5,101","5,102","5,103","5,104","5,104","5,104","5,104","5,105","5,105","5,107","5,108","5,108","5,108","5,112","5,112","5,113","5,114","5,116","5,117","5,117","5,118","5,118","5,118","5,119","5,119","5,119","5,120","5,120","5,121","5,121","5,122","5,123","5,123","5,124","5,124","5,125","5,126","5,127","5,128","5,129","5,129","5,129","5,130","5,130","5,132","5,133","5,133","5,133","5,134","5,134","5,134","5,135","5,135","5,136","5,136","5,138","5,138","5,139","5,139","5,139","5,140","5,141","5,142","5,142","5,142","5,143","5,146","5,148","5,149","5,151","5,153","5,154","5,154","5,155","5,155","5,155","5,155","5,156","5,157","5,157","5,159","5,159","5,160","5,160","5,160","5,161","5,161","5,161","5,162","5,163","5,163","5,163","5,164","5,166","5,166","5,166","5,167","5,168","5,169","5,169","5,170","5,171","5,173","5,174","5,174","5,179","5,180","5,180","5,182","5,183","5,184","5,185","5,186","5,186","5,187","5,187","5,188","5,188","5,189","5,190","5,193","5,195","5,196","5,196","5,197","5,197","5,197","5,198","5,199","5,200","5,200","5,201","5,201","5,202","5,202","5,203","5,203","5,204","5,204","5,205","5,205","5,206","5,206","5,208","5,209","5,211","5,214","5,216","5,216","5,218","5,220","5,220","5,221","5,221","5,221","5,223","5,224","5,225","5,225","5,225","5,226","5,226","5,226","5,227","5,229","5,231","5,232","5,232","5,233","5,233","5,233","5,234","5,234","5,235","5,235","5,235","5,236","5,236","5,237","5,237","5,237","5,237","5,238","5,238","5,239","5,239","5,240","5,240","5,242","5,244","5,245","5,247","5,248","5,249","5,249","5,250","5,251","5,251","5,251","5,252","5,252","5,252","5,253","5,253","5,253","5,254","5,255","5,255","5,256","5,257","5,257","5,259","5,260","5,261","5,263","5,263","5,264","5,264","5,265","5,265","5,265","5,266","5,266","5,267","5,268","5,269","5,271","5,271","5,277","5,280","5,280","5,286","5,286","5,287","5,288","5,288","5,288","5,290","5,290","5,290","5,291","5,291","5,292","5,292","5,293","5,293","5,294","5,294","5,294","5,294","5,297","5,298","5,298","5,298","5,299","5,301","5,303","5,303","5,305","5,305","5,305","5,307","5,308","5,308","5,308","5,309","5,310","5,310","5,311","5,311","5,311","5,312","5,313","5,316","5,316","5,316","5,318","5,318","5,318","5,319","5,319","5,320","5,320","5,320","5,320","5,321","5,321","5,322","5,322","5,323","5,324","5,324","5,325","5,326","5,326","5,326","5,327","5,330","5,330","5,330","5,331","5,331","5,332","5,332","5,333","5,334","5,334","5,335","5,335","5,336","5,336","5,336","5,337","5,337","5,337","5,337","5,337","5,338","5,338","5,339","5,340","5,340","5,340","5,342","5,342","5,342","5,342","5,343","5,343","5,344","5,345","5,345","5,346","5,346","5,347","5,347","5,347","5,348","5,348","5,349","5,349","5,350","5,351","5,353","5,354","5,355","5,355","5,356","5,356","5,356","5,357","5,357","5,357","5,357","5,358","5,359","5,360","5,360","5,361","5,361","5,362","5,362","5,363","5,363","5,365","5,365","5,366","5,367","5,368","5,369","5,369","5,370","5,370","5,371","5,371","5,372","5,372","5,372","5,373","5,374","5,374","5,374","5,375","5,375","5,375","5,376","5,376","5,377","5,377","5,377","5,378","5,379","5,379","5,379","5,380","5,380","5,380","5,380","5,381","5,381","5,382","5,382","5,383","5,384","5,386","5,386","5,386","5,387","5,390","5,390","5,390","5,391","5,391","5,391","5,392","5,394","5,395","5,396","5,399","5,399","5,400","5,401","5,401","5,401","5,402","5,403","5,404","5,405","5,405","5,405","5,406","5,406","5,407","5,408","5,408","5,409","5,409","5,410","5,410","5,411","5,411","5,412","5,413","5,413","5,414","5,414","5,414","5,414","5,415","5,420","5,423","5,424","5,425","5,425","5,427","5,428","5,429","5,429","5,430","5,431","5,432","5,432","5,432","5,433","5,434","5,435","5,435","5,435","5,436","5,437","5,437","5,438","5,439","5,439","5,439","5,440","5,440","5,441","5,441","5,441","5,442","5,442","5,442","5,443","5,443","5,443","5,444","5,444","5,445","5,445","5,445","5,446","5,446","5,446","5,446","5,447","5,448","5,449","5,449","5,449","5,450","5,450","5,451","5,451","5,451","5,452","5,452","5,452","5,454","5,457","5,457","5,458","5,458","5,459","5,459","5,460","5,460","5,460","5,461","5,461","5,461","5,462","5,462","5,463","5,464","5,464","5,465","5,466","5,467","5,467","5,468","5,468","5,468","5,469","5,469","5,470","5,470","5,470","5,471","5,471","5,472","5,472","5,473","5,474","5,474","5,475","5,476","5,476","5,478","5,479","5,481","5,481","5,481","5,482","5,482","5,483","5,483","5,483","5,484","5,484","5,485","5,485","5,487","5,489","5,490","5,490","5,491","5,492","5,493","5,493","5,493","5,493","5,494","5,494","5,495","5,495","5,496","5,496","5,496","5,497","5,497","5,497","5,498","5,498","5,499","5,500","5,500","5,500","5,501","5,501","5,502","5,502","5,504","5,507","5,508","5,510","5,511","5,511","5,514","5,515","5,515","5,515","5,515","5,516","5,516","5,517","5,517","5,518","5,518","5,518","5,519","5,519","5,519","5,520","5,520","5,521","5,521","5,522","5,522","5,523","5,523","5,524","5,525","5,526","5,526","5,526","5,527","5,528","5,529","5,531","5,532","5,533","5,534","5,534","5,536","5,536","5,537","5,541","5,541","5,544","5,544","5,545","5,545","5,545","5,547","5,548","5,548","5,549","5,549","5,550","5,550","5,550","5,551","5,552","5,552","5,553","5,553","5,554","5,554","5,554","5,555","5,555","5,555","5,556","5,556","5,557","5,558","5,558","5,558","5,559","5,559","5,559","5,560","5,561","5,561","5,562","5,562","5,563","5,564","5,565","5,566","5,566","5,569","5,570","5,570","5,571","5,572","5,573","5,573","5,574","5,574","5,576","5,576","5,577","5,578","5,581","5,581","5,582","5,582","5,582","5,583","5,584","5,585","5,585","5,586","5,589","5,590","5,591","5,592","5,593","5,594","5,594","5,594","5,594","5,594","5,595","5,595","5,596","5,596","5,597","5,598","5,598","5,599","5,600","5,600","5,602","5,602","5,603","5,604","5,604","5,605","5,605","5,605","5,606","5,606","5,606","5,607","5,609","5,609","5,610","5,610","5,610","5,611","5,611","5,611","5,612","5,612","5,613","5,613","5,614","5,615","5,615","5,615","5,616","5,619","5,621","5,622","5,624","5,624","5,625","5,625","5,626","5,626","5,626","5,627","5,628","5,629","5,629","5,630","5,630","5,630","5,633","5,633","5,634","5,636","5,637","5,638","5,638","5,639","5,639","5,639","5,640","5,640","5,640","5,643","5,643","5,643","5,644","5,645","5,645","5,646","5,647","5,647","5,647","5,648","5,648","5,648","5,649","5,650","5,650","5,651","5,652","5,653","5,653","5,654","5,657","5,657","5,658","5,658","5,658","5,659","5,659","5,659","5,660","5,660","5,662","5,662","5,663","5,663","5,664","5,664","5,665","5,665","5,665","5,666","5,666","5,667","5,667","5,668","5,669","5,670","5,671","5,671","5,672","5,672","5,673","5,673","5,673","5,674","5,675","5,676","5,676","5,677","5,677","5,677","5,678","5,679","5,680","5,681","5,682","5,683","5,683","5,684","5,684","5,684","5,685","5,685","5,686","5,686","5,687","5,687","5,688","5,688","5,689","5,689","5,690","5,690","5,691","5,691","5,692","5,692","5,692","5,693","5,693","5,694","5,694","5,694","5,695","5,695","5,697","5,698","5,699","5,699","5,699","5,700","5,700","5,701","5,701","5,702","5,703","5,703","5,703","5,704","5,705","5,706","5,706","5,706","5,707","5,707","5,708","5,708","5,708","5,708","5,709","5,710","5,711","5,711","5,712","5,712","5,713","5,718","5,719","5,722","5,722","5,723","5,723","5,723","5,724","5,726","5,727","5,729","5,730","5,730","5,730","5,731","5,731","5,733","5,738","5,740","5,742","5,744","5,745","5,746","5,747","5,748","5,749","6,3","6,5","6,5","6,6","6,7","6,7","6,8","6,8","6,9","6,9","6,10","6,11","6,11","6,12","6,13","6,13","6,14","6,14","6,15","6,16","6,16","6,16","6,17","6,18","6,19","6,19","6,20","6,20","6,21","6,22","6,22","6,23","6,23","6,23","6,23","6,24","6,24","6,24","6,25","6,25","6,26","6,26","6,26","6,28","6,28","6,30","6,30","6,31","6,32","6,32","6,33","6,33","6,33","6,34","6,34","6,34","6,35","6,35","6,36","6,37","6,38","6,39","6,40","6,41","6,42","6,43","6,43","6,44","6,44","6,45","6,46","6,46","6,47","6,47","6,48","6,48","6,50","6,50","6,50","6,51","6,52","6,52","6,52","6,53","6,54","6,54","6,55","6,55","6,56","6,58","6,58","6,58","6,59","6,59","6,59","6,60","6,60","6,60","6,61","6,61","6,61","6,62","6,62","6,63","6,63","6,63","6,63","6,64","6,64","6,65","6,66","6,66","6,66","6,67","6,67","6,68","6,69","6,69","6,70","6,71","6,71","6,72","6,73","6,73","6,73","6,74","6,75","6,76","6,76","6,77","6,77","6,79","6,79","6,80","6,91","6,97","6,104","6,105","6,105","6,105","6,105","6,108","6,109","6,109","6,110","6,110","6,112","6,112","6,113","6,113","6,113","6,114","6,115","6,116","6,118","6,120","6,120","6,121","6,122","6,123","6,123","6,124","6,125","6,125","6,126","6,127","6,127","6,127","6,128","6,128","6,128","6,129","6,129","6,130","6,130","6,131","6,131","6,134","6,137","6,139","6,140","6,140","6,141","6,141","6,142","6,142","6,142","6,143","6,144","6,144","6,145","6,145","6,146","6,146","6,147","6,147","6,147","6,148","6,148","6,148","6,152","6,152","6,153","6,153","6,154","6,156","6,166","6,169","6,173","6,176","6,176","6,177","6,177","6,178","6,181","6,184","6,185","6,186","6,188","6,188","6,190","6,190","6,191","6,193","6,195","6,195","6,204","6,206","6,207","6,208","6,209","6,209","6,211","6,211","6,212","6,213","6,214","6,214","6,215","6,216","6,216","6,216","6,217","6,217","6,218","6,219","6,219","6,219","6,220","6,220","6,221","6,222","6,223","6,223","6,224","6,224","6,224","6,225","6,225","6,225","6,226","6,226","6,226","6,229","6,230","6,231","6,231","6,232","6,232","6,233","6,235","6,235","6,236","6,237","6,237","6,237","6,239","6,240","6,241","6,241","6,242","6,243","6,244","6,244","6,245","6,245","6,246","6,247","6,247","6,248","6,249","6,250","6,250","6,250","6,251","6,252","6,255","6,256","6,256","6,257","6,257","6,257","6,257","6,258","6,258","6,259","6,260","6,261","6,262","6,262","6,263","6,263","6,264","6,265","6,267","6,268","6,269","6,270","6,271","6,271","6,273","6,273","6,274","6,275","6,275","6,275","6,277","6,277","6,279","6,279","6,281","6,282","6,282","6,282","6,284","6,284","6,285","6,286","6,286","6,288","6,289","6,291","6,291","6,292","6,292","6,292","6,292","6,293","6,293","6,294","6,294","6,294","6,295","6,295","6,295","6,295","6,296","6,296","6,298","6,299","6,299","6,300","6,300","6,300","6,300","6,301","6,301","6,301","6,302","6,303","6,304","6,304","6,305","6,306","6,307","6,308","6,308","6,309","6,309","6,310","6,310","6,311","6,311","6,311","6,312","6,312","6,312","6,313","6,313","6,315","6,315","6,316","6,318","6,318","6,319","6,319","6,320","6,320","6,321","6,321","6,322","6,322","6,322","6,323","6,324","6,324","6,324","6,325","6,325","6,325","6,326","6,328","6,329","6,329","6,329","6,334","6,335","6,335","6,338","6,339","6,339","6,339","6,340","6,340","6,341","6,342","6,342","6,342","6,343","6,344","6,345","6,345","6,345","6,345","6,347","6,347","6,348","6,348","6,349","6,349","6,349","6,350","6,350","6,350","6,351","6,351","6,352","6,352","6,353","6,353","6,353","6,354","6,354","6,355","6,355","6,356","6,357","6,357","6,358","6,358","6,358","6,359","6,360","6,360","6,360","6,361","6,362","6,362","6,362","6,362","6,363","6,363","6,363","6,363","6,364","6,364","6,365","6,366","6,366","6,367","6,368","6,369","6,370","6,370","6,371","6,371","6,372","6,374","6,374","6,374","6,375","6,375","6,375","6,376","6,377","6,378","6,378","6,378","6,379","6,380","6,381","6,381","6,382","6,383","6,388","6,388","6,389","6,390","6,390","6,391","6,391","6,392","6,393","6,394","6,395","6,395","6,396","6,396","6,397","6,397","6,397","6,398","6,400","6,402","6,403","6,405","6,405","6,406","6,406","6,406","6,406","6,407","6,410","6,411","6,411","6,412","6,412","6,413","6,413","6,413","6,414","6,415","6,415","6,417","6,417","6,417","6,418","6,419","6,419","6,420","6,421","6,421","6,422","6,426","6,427","6,427","6,428","6,428","6,429","6,430","6,432","6,433","6,433","6,434","6,434","6,435","6,435","6,435","6,436","6,437","6,438","6,439","6,440","6,440","6,440","6,440","6,441","6,442","6,443","6,445","6,445","6,446","6,446","6,447","6,449","6,449","6,450","6,450","6,451","6,452","6,452","6,453","6,453","6,454","6,454","6,454","6,455","6,455","6,456","6,457","6,459","6,460","6,462","6,462","6,463","6,463","6,464","6,465","6,466","6,466","6,470","6,471","6,472","6,473","6,473","6,474","6,475","6,476","6,476","6,477","6,478","6,478","6,480","6,481","6,482","6,483","6,484","6,484","6,484","6,486","6,487","6,488","6,488","6,489","6,489","6,490","6,490","6,491","6,491","6,492","6,493","6,494","6,494","6,495","6,495","6,496","6,496","6,497","6,498","6,498","6,498","6,499","6,501","6,503","6,504","6,505","6,505","6,506","6,507","6,517","6,518","6,518","6,519","6,519","6,519","6,522","6,522","6,523","6,526","6,527","6,528","6,530","6,530","6,530","6,531","6,531","6,532","6,532","6,533","6,533","6,534","6,535","6,535","6,536","6,536","6,537","6,538","6,538","6,538","6,539","6,539","6,539","6,539","6,540","6,540","6,540","6,541","6,542","6,542","6,542","6,542","6,543","6,543","6,545","6,545","6,545","6,546","6,547","6,548","6,548","6,548","6,549","6,550","6,550","6,551","6,551","6,552","6,552","6,553","6,554","6,554","6,555","6,558","6,558","6,558","6,559","6,559","6,560","6,561","6,562","6,563","6,564","6,564","6,564","6,565","6,566","6,567","6,567","6,567","6,568","6,569","6,569","6,570","6,571","6,571","6,572","6,573","6,573","6,573","6,574","6,574","6,574","6,574","6,577","6,577","6,579","6,583","6,584","6,584","6,585","6,585","6,585","6,586","6,587","6,587","6,588","6,588","6,589","6,590","6,591","6,592","6,593","6,594","6,595","6,595","6,596","6,596","6,596","6,597","6,597","6,598","6,598","6,599","6,599","6,600","6,600","6,600","6,601","6,601","6,602","6,602","6,602","6,603","6,604","6,604","6,606","6,607","6,607","6,607","6,608","6,608","6,609","6,609","6,610","6,611","6,613","6,613","6,614","6,614","6,616","6,616","6,617","6,617","6,617","6,618","6,618","6,618","6,619","6,620","6,621","6,621","6,621","6,622","6,622","6,624","6,624","6,624","6,625","6,625","6,626","6,626","6,627","6,628","6,628","6,628","6,629","6,629","6,630","6,630","6,630","6,631","6,631","6,632","6,633","6,633","6,634","6,634","6,635","6,636","6,636","6,636","6,637","6,637","6,638","6,638","6,638","6,639","6,640","6,640","6,640","6,641","6,641","6,642","6,643","6,644","6,644","6,645","6,646","6,646","6,646","6,647","6,647","6,648","6,649","6,651","6,652","6,653","6,653","6,654","6,654","6,654","6,655","6,655","6,656","6,657","6,658","6,658","6,658","6,659","6,660","6,660","6,660","6,661","6,662","6,663","6,663","6,664","6,665","6,665","6,665","6,665","6,666","6,666","6,667","6,667","6,668","6,668","6,668","6,669","6,670","6,671","6,671","6,671","7,3","7,6","7,6","7,7","7,7","7,8","7,9","7,10","7,10","7,11","7,11","7,14","7,15","7,16","7,19","7,20","7,20","7,20","7,22","7,22","7,22","7,24","7,31","7,34","7,35","7,35","7,36","7,36","7,36","7,38","7,38","7,46","7,46","7,47","7,47","7,48","7,50","7,50","7,51","7,52","7,52","7,53","7,53","7,53","7,55","7,56","7,57","7,57","7,57","7,61","7,62","7,63","7,64","7,66","7,68","7,68","7,69","7,69","7,70","7,70","7,71","7,72","7,72","7,73","7,76","7,76","7,77","7,77","7,78","7,78","7,78","7,80","7,81","7,82","7,82","7,82","7,83","7,83","7,85","7,86","7,86","7,87","7,88","7,89","7,89","7,89","7,89","7,90","7,92","7,93","7,94","7,95","7,96","7,98","7,98","7,99","7,101","7,101","7,102","7,103","7,103","7,104","7,105","7,106","7,107","7,109","7,110","7,111","7,111","7,111","7,113","7,114","7,115","7,116","7,116","7,116","7,117","7,118","7,119","7,119","7,119","7,120","7,121","7,123","7,123","7,124","7,124","7,124","7,125","7,126","7,127","7,128","7,129","7,129","7,130","7,131","7,131","7,131","7,133","7,133","7,135","7,135","7,135","7,137","7,137","7,137","7,137","7,139","7,140","7,140","7,140","7,141","7,142","7,142","7,142","7,143","7,143","7,143","7,143","7,144","7,144","7,145","7,146","7,147","7,147","7,149","7,154","7,156","7,159","7,160","7,161","7,161","7,163","7,165","7,165","7,166","7,166","7,167","7,167","7,167","7,168","7,168","7,169","7,170","7,170","7,170","7,171","7,172","7,172","7,172","7,173","7,173","7,173","7,174","7,174","7,174","7,175","7,176","7,177","7,177","7,178","7,179","7,179","7,179","7,179","7,180","7,181","7,182","7,183","7,183","7,184","7,184","7,184","7,184","7,185","7,185","7,185","7,185","7,185","7,186","7,186","7,187","7,188","7,188","7,189","7,190","7,190","7,190","7,191","7,191","7,191","7,192","7,192","7,192","7,193","7,193","7,193","7,194","7,195","7,196","7,196","7,197","7,197","7,200","7,201","7,201","7,201","7,202","7,202","7,203","7,204","7,205","7,205","7,205","7,206","7,207","7,208","7,209","7,209","7,210","7,210","7,211","7,211","7,212","7,213","7,213","7,215","7,216","7,217","7,217","7,218","7,218","7,218","7,218","7,220","7,221","7,221","7,222","7,222","7,223","7,223","7,224","7,224","7,225","7,225","7,225","7,225","7,225","7,226","7,226","7,227","7,227","7,228","7,235","7,236","7,236","7,237","7,237","7,239","7,239","7,239","7,240","7,240","7,241","7,242","7,242","7,243","7,243","7,244","7,246","7,247","7,250","7,252","7,254","7,259","7,259","7,262","7,262","7,262","7,263","7,264","7,265","7,266","7,268","7,270","7,270","7,271","7,271","7,271","7,273","7,273","7,273","7,274","7,274","7,276","7,277","7,278","7,278","7,279","7,279","7,280","7,280","7,280","7,286","7,287","7,291","7,291","7,293","7,293","7,294","7,295","7,296","7,296","7,297","7,297","7,297","7,298","7,299","7,300","7,300","7,301","7,301","7,301","7,302","7,302","7,302","7,303","7,303","7,304","7,305","7,305","7,309","7,309","7,310","7,310","7,310","7,313","7,314","7,314","7,316","7,316","7,318","7,322","7,323","7,324","7,324","7,324","7,325","7,325","7,326","7,327","7,329","7,330","7,330","7,331","7,331","7,331","7,331","7,334","7,335","7,336","7,337","7,337","7,338","7,338","7,338","7,339","7,340","7,340","7,341","7,342","7,343","7,344","7,345","7,346","7,346","7,346","7,347","7,350","7,350","7,351","7,351","7,352","7,352","7,353","7,354","7,354","7,355","7,356","7,358","7,358","7,358","7,359","7,362","7,363","7,367","7,370","7,371","7,371","7,372","7,372","7,373","7,375","7,375","7,375","7,376","7,376","7,376","7,377","7,377","7,377","7,378","7,378","7,378","7,379","7,379","7,381","7,382","7,383","7,383","7,384","7,385","7,385","7,385","7,386","7,386","7,387","7,388","7,388","7,389","7,390","7,391","7,391","7,392","7,393","7,393","7,394","7,395","7,395","7,396","7,397","7,397","7,399","7,399","7,400","7,401","7,401","7,401","7,402","7,402","7,403","7,403","7,404","7,404","7,405","7,405","7,406","7,408","7,408","7,408","7,409","7,409","7,410","7,410","7,411","7,411","7,411","7,412","7,413","7,413","7,413","7,413","7,414","7,414","7,414","7,415","7,420","7,421","7,423","7,424","7,425","7,425","7,425","7,426","7,426","7,427","7,428","7,428","7,429","7,430","7,430","7,431","7,431","7,432","7,432","7,433","7,434","7,435","7,436","7,436","7,437","7,437","7,438","7,439","7,440","7,442","7,442","7,442","7,443","7,444","7,444","7,444","7,445","7,446","7,446","7,447","7,447","7,448","7,448","7,449","7,449","7,450","7,451","7,452","7,452","7,454","7,454","7,455","7,455","7,456","7,457","7,457","7,459","7,459","7,460","7,460","7,460","7,461","7,463","7,464","7,464","7,465","7,466","7,467","7,467","7,468","7,468","7,469","7,471","7,472","7,472","7,473","7,474","7,474","7,476","7,477","7,478","7,478","7,479","7,479","7,479","7,480","7,481","7,481","7,481","7,482","7,482","7,483","7,483","7,483","7,485","7,486","7,487","7,487","7,487","7,488","7,488","7,489","7,490","7,490","7,491","7,492","7,492","7,493","7,494","7,494","7,495","7,495","7,495","7,496","7,497","7,499","7,499","7,499","7,500","7,500","7,501","7,504","7,504","7,504","7,505","7,505","7,505","7,506","7,507","7,509","7,510","7,510","7,511","7,512","7,513","7,513","7,514","7,514","7,515","7,515","7,516","7,516","7,517","7,518","7,518","7,518","7,518","7,519","7,520","7,521","7,522","7,522","7,523","7,523","7,524","7,526","7,527","7,528","7,528","7,529","7,529","7,530","7,530","7,531","7,532","7,532","7,533","7,533","7,534","7,534","7,535","7,535","7,535","7,536","7,538","7,539","7,540","7,540","7,540","7,541","7,542","7,542","7,543","7,544","7,544","7,544","7,545","7,545","7,545","7,546","7,546","7,547","7,547","7,548","7,548","7,549","7,549","7,551","7,551","7,552","7,552","7,553","7,554","7,554","7,555","7,555","7,556","7,556","7,557","7,557","7,557","7,558","7,558","7,559","7,559","7,559","7,560","7,561","7,561","7,562","7,562","7,563","7,563","7,563","7,564","7,564","7,565","7,566","7,568","7,569","7,570","7,570","7,571","7,574","7,575","7,575","7,576","7,576","7,578","7,579","7,581","7,581","7,581","7,582","7,583","7,583","7,584","7,584","7,587","7,588","7,588","7,589","7,589","7,590","7,591","7,591","7,592","7,593","7,594","7,594","7,595","7,595","7,596","7,596","7,597","7,598","7,599","7,600","7,600","7,606","7,606","7,607","7,608","7,609","7,609","7,610","7,610","7,610","7,611","7,611","7,612","7,613","7,613","7,614","7,614","7,615","7,615","7,615","7,618","7,619","7,620","7,620","7,621","7,622","7,623","7,623","7,624","7,624","7,625","7,625","7,626","7,626","7,627","7,627","7,627","7,628","7,629","7,629","7,629","7,630","7,631","7,631","7,632","7,633","7,633","7,633","7,634","7,639","7,640","7,640","7,641","7,641","7,642","7,642","7,643","7,643","7,645","7,646","7,646","7,647","7,651","8,3","8,4","8,4","8,7","8,7","8,7","8,8","8,8","8,8","8,9","8,10","8,10","8,11","8,11","8,12","8,13","8,13","8,13","8,14","8,14","8,16","8,16","8,16","8,17","8,17","8,17","8,18","8,19","8,19","8,19","8,20","8,20","8,21","8,23","8,23","8,24","8,24","8,25","8,25","8,26","8,26","8,30","8,31","8,31","8,31","8,32","8,32","8,33","8,33","8,36","8,37","8,38","8,38","8,39","8,40","8,40","8,41","8,41","8,44","8,45","8,46","8,46","8,47","8,47","8,48","8,49","8,51","8,52","8,52","8,53","8,53","8,53","8,54","8,56","8,57","8,58","8,58","8,59","8,60","8,62","8,63","8,64","8,64","8,65","8,68","8,70","8,70","8,71","8,71","8,73","8,74","8,74","8,76","8,76","8,77","8,77","8,77","8,78","8,78","8,79","8,79","8,79","8,81","8,81","8,81","8,82","8,83","8,83","8,83","8,84","8,85","8,88","8,89","8,90","8,91","8,91","8,92","8,92","8,93","8,93","8,93","8,93","8,94","8,99","8,100","8,101","8,102","8,102","8,102","8,103","8,103","8,104","8,104","8,104","8,108","8,110","8,110","8,111","8,112","8,114","8,117","8,117","8,118","8,118","8,120","8,120","8,120","8,122","8,123","8,123","8,123","8,124","8,125","8,128","8,141","8,142","8,142","8,143","8,144","8,146","8,148","8,148","8,149","8,149","8,154","8,154","8,155","8,157","8,160","8,160","8,161","8,163","8,164","8,164","8,164","8,165","8,165","8,167","8,172","8,173","8,174","8,175","8,175","8,175","8,175","8,177","8,178","8,178","8,179","8,179","8,181","8,183","8,186","8,187","8,187","8,188","8,188","8,189","8,189","8,189","8,190","8,190","8,192","8,194","8,195","8,196","8,200","8,201","8,202","8,202","8,204","8,204","8,205","8,205","8,206","8,207","8,208","8,209","8,209","8,209","8,209","8,210","8,210","8,212","8,213","8,213","8,216","8,217","8,217","8,218","8,218","8,221","8,223","8,223","8,224","8,225","8,225","8,228","8,234","8,234","8,235","8,239","8,239","8,241","8,243","8,243","8,244","8,244","8,245","8,246","8,247","8,247","8,250","8,250","8,251","8,252","8,252","8,252","8,253","8,253","8,253","8,254","8,255","8,260","8,260","8,264","8,265","8,268","8,268","8,270","8,271","8,272","8,272","8,276","8,276","8,277","8,277","8,278","8,279","8,280","8,280","8,282","8,283","8,284","8,286","8,286","8,308","8,308","8,309","8,310","8,323","8,324","8,325","8,325","8,326","8,326","8,327","8,327","8,327","8,328","8,329","8,332","8,335","8,340","8,342","8,342","8,343","8,343","8,344","8,344","8,345","8,349","8,349","8,350","8,351","8,352","8,354","8,355","8,357","8,358","8,361","8,362","8,363","8,366","8,367","8,373","8,374","8,376","8,377","8,377","8,378","8,379","8,381","8,381","8,381","8,382","8,384","8,389","8,390","8,391","8,392","8,394","8,397","8,399","8,400","8,403","8,403","8,403","8,404","8,405","8,406","8,410","8,412","8,413","8,414","8,414","8,415","8,416","8,420","8,421","8,421","8,422","8,423","8,424","8,426","8,427","8,429","8,430","8,430","8,431","8,431","8,432","8,433","8,434","8,435","8,436","8,437","8,438","8,439","8,439","8,440","8,440","8,441","8,442","8,442","8,443","8,444","8,445","8,446","8,446","8,447","8,448","8,448","8,448","8,449","8,449","8,449","8,450","8,450","8,451","8,451","8,453","8,456","8,457","8,458","8,458","8,459","8,459","8,459","8,460","8,461","8,463","8,464","8,465","8,466","8,467","8,468","8,469","8,469","8,470","8,471","8,472","8,473","8,473","8,474","8,474","8,475","8,475","8,475","8,477","8,478","8,479","8,480","8,480","8,480","8,481","8,481","8,482","8,482","8,483","8,483","8,484","8,485","8,486","8,487","8,487","8,488","8,488","8,489","8,489","8,492","8,493","8,493","8,494","8,494","8,495","8,495","8,495","8,496","8,496","8,497","8,498","8,498","8,499","8,499","8,500","8,500","8,501","8,501","8,501","8,502","8,503","8,503","8,504","8,506","8,506","8,507","8,507","8,508","8,508","8,509","8,509","8,510","8,511","8,511","8,512","8,513","8,513","8,515","8,516","8,517","8,518","8,518","8,518","8,519","8,519","8,520","8,521","8,521","8,523","8,523","8,524","8,524","8,525","8,526","8,527","8,528","8,528","8,528","8,530","8,532","8,532","8,533","8,533","8,534","8,534","8,535","8,535","8,536","8,537","8,538","8,538","8,538","8,539","8,539","8,540","8,541","8,543","8,543","8,544","8,545","8,545","8,546","8,546","8,547","8,549","8,549","8,550","8,550","8,551","8,552","8,553","8,553","8,554","8,554","8,554","8,555","8,556","8,556","8,557","8,561","8,562","8,565","8,565","8,566","8,566","8,567","8,568","8,569","8,570","8,571","8,572","8,572","8,573","8,573","8,574","8,575","8,575","8,576","8,577","8,577","8,578","8,579","8,579","8,580","8,580","8,581","8,581","8,582","8,582","8,583","8,583","8,584","8,584","8,585","8,586","8,588","8,589","8,590","8,590","8,591","8,591","8,591","8,592","8,593","8,593","8,595","8,595","8,596","8,596","8,600","8,602","8,603","8,603","8,604","8,605","8,606","8,606","8,607","8,607","8,608","8,608","8,609","8,609","8,610","8,611","8,611","8,611","8,612","8,612","8,613","8,614","8,615","8,617","8,617","8,618","8,619","8,620","8,621","8,622","8,623","8,624","8,624","8,625","8,625","8,627","8,628","8,629","8,629","8,630","8,630","8,630","8,631","8,631","8,631","8,632","8,632","8,633","8,634","8,635","8,636","8,637","8,637","8,638","8,640","8,642","8,643","8,643","8,644","8,644","8,645","8,645","8,645","8,648","8,648","8,648","8,649","8,649","8,649","8,650","8,650","8,652","8,652","8,653","8,653","8,654","8,655","8,656","8,656","8,656","8,657","8,657","8,658","8,658","8,658","8,659","8,659","8,660","8,660","8,661","8,661","8,662","8,662","8,663","8,664","9,3","9,3","9,3","9,4","9,4","9,5","9,5","9,6","9,7","9,8","9,8","9,8","9,9","9,10","9,10","9,11","9,11","9,11","9,14","9,16","9,17","9,18","9,18","9,19","9,20","9,20","9,21","9,22","9,23","9,23","9,23","9,24","9,24","9,25","9,26","9,26","9,27","9,27","9,27","9,28","9,29","9,29","9,30","9,30","9,31","9,32","9,33","9,34","9,34","9,34","9,35","9,35","9,35","9,36","9,37","9,37","9,38","9,38","9,39","9,40","9,40","9,40","9,41","9,41","9,42","9,42","9,43","9,43","9,46","9,46","9,46","9,47","9,47","9,48","9,49","9,49","9,50","9,50","9,51","9,58","9,59","9,59","9,60","9,61","9,62","9,63","9,63","9,64","9,65","9,65","9,68","9,69","9,70","9,70","9,71","9,71","9,71","9,72","9,72","9,73","9,74","9,77","9,78","9,79","9,79","9,79","9,81","9,81","9,81","9,81","9,84","9,85","9,86","9,87","9,87","9,87","9,88","9,88","9,90","9,91","9,91","9,91","9,92","9,92","9,93","9,95","9,95","9,95","9,96","9,96","9,97","9,97","9,100","9,101","9,102","9,102","9,103","9,104","9,104","9,106","9,107","9,107","9,108","9,108","9,109","9,109","9,111","9,113","9,114","9,116","9,120","9,121","9,121","9,124","9,125","9,125","9,125","9,126","9,126","9,128","9,128","9,129","9,132","9,133","9,134","9,134","9,135","9,135","9,135","9,136","9,136","9,141","9,142","9,142","9,143","9,143","9,144","9,145","9,145","9,147","9,151","9,152","9,152","9,153","9,154","9,154","9,155","9,156","9,156","9,156","9,157","9,157","9,158","9,160","9,160","9,160","9,161","9,161","9,161","9,162","9,162","9,162","9,162","9,163","9,164","9,165","9,165","9,166","9,167","9,168","9,168","9,169","9,170","9,170","9,171","9,172","9,172","9,173","9,174","9,175","9,175","9,176","9,176","9,176","9,176","9,177","9,178","9,180","9,181","9,181","9,182","9,184","9,184","9,187","9,188","9,189","9,190","9,190","9,191","9,192","9,192","9,194","9,194","9,195","9,195","9,196","9,196","9,197","9,197","9,197","9,198","9,199","9,200","9,201","9,201","9,202","9,202","9,203","9,203","9,204","9,204","9,205","9,205","9,206","9,206","9,206","9,207","9,208","9,208","9,208","9,209","9,209","9,209","9,210","9,210","9,211","9,212","9,214","9,214","9,216","9,216","9,217","9,217","9,217","9,218","9,218","9,219","9,220","9,220","9,221","9,221","9,222","9,222","9,222","9,223","9,223","9,223","9,224","9,224","9,224","9,225","9,225","9,227","9,227","9,227","9,228","9,228","9,229","9,229","9,230","9,231","9,234","9,234","9,236","9,237","9,238","9,238","9,238","9,239","9,240","9,241","9,241","9,242","9,243","9,245","9,246","9,246","9,251","9,251","9,252","9,253","9,254","9,255","9,255","9,256","9,256","9,256","9,257","9,257","9,258","9,258","9,258","9,259","9,260","9,260","9,261","9,261","9,262","9,262","9,263","9,263","9,264","9,264","9,265","9,266","9,267","9,268","9,268","9,268","9,269","9,269","9,272","9,273","9,273","9,274","9,274","9,275","9,276","9,276","9,276","9,277","9,277","9,278","9,279","9,280","9,280","9,281","9,282","9,283","9,284","9,284","9,286","9,286","9,286","9,288","9,291","9,291","9,292","9,292","9,292","9,293","9,294","9,301","9,301","9,302","9,302","9,303","9,304","9,305","9,307","9,308","9,308","9,309","9,309","9,309","9,310","9,311","9,311","9,311","9,312","9,312","9,312","9,313","9,315","9,316","9,317","9,317","9,317","9,318","9,318","9,320","9,320","9,321","9,321","9,321","9,322","9,324","9,324","9,325","9,326","9,326","9,327","9,327","9,328","9,328","9,329","9,329","9,329","9,330","9,330","9,331","9,331","9,331","9,333","9,333","9,333","9,334","9,334","9,335","9,336","9,337","9,337","9,338","9,338","9,338","9,339","9,340","9,340","9,341","9,342","9,342","9,342","9,342","9,343","9,344","9,344","9,345","9,346","9,347","9,348","9,349","9,349","9,350","9,350","9,351","9,351","9,352","9,352","9,353","9,353","9,354","9,355","9,355","9,356","9,357","9,358","9,358","9,359","9,359","9,361","9,363","9,363","9,364","9,365","9,365","9,368","9,369","9,369","9,370","9,371","9,371","9,372","9,374","9,374","9,375","9,376","9,376","9,377","9,377","9,379","9,380","9,380","9,381","9,381","9,382","9,382","9,383","9,383","9,384","9,384","9,385","9,385","9,385","9,386","9,387","9,388","9,389","9,389","9,390","9,392","9,393","9,394","9,394","9,395","9,395","9,396","9,396","9,396","9,397","9,397","9,398","9,398","9,399","9,400","9,400","9,401","9,401","9,402","9,402","9,402","9,403","9,403","9,403","9,404","9,404","9,405","9,406","9,407","9,407","9,407","9,408","9,409","9,410","9,410","9,411","9,412","9,412","9,412","9,413","9,413","9,415","9,415","9,415","9,416","9,416","9,417","9,418","9,418","9,418","9,419","9,419","9,420","9,420","9,421","9,424","9,424","9,424","9,427","9,428","9,429","9,429","9,431","9,431","9,432","9,433","9,434","9,434","9,435","9,435","9,437","9,437","9,437","9,438","9,438","9,438","9,440","9,440","9,441","9,443","9,443","9,444","9,444","9,445","9,446","9,447","9,448","9,449","9,449","9,450","9,455","9,455","9,455","9,455","9,455","9,456","9,456","9,456","9,457","9,457","9,458","9,458","9,458","9,459","9,459","9,460","9,461","9,461","9,461","9,461","9,462","9,462","9,463","9,463","9,464","9,465","9,465","9,466","9,466","9,467","9,467","9,468","9,469","9,470","9,470","9,471","9,472","9,472","9,472","9,472","9,473","9,474","9,474","9,476","9,478","9,480","9,480","9,480","9,482","9,483","9,483","9,484","9,485","9,485","9,486","9,486","9,487","9,487","9,488","9,488","9,489","9,490","9,490","9,491","9,491","9,492","9,492","9,493","9,493","9,493","9,494","9,494","9,494","9,496","9,496","9,497","9,497","9,498","9,499","9,500","9,501","9,502","9,502","9,502","9,503","9,504","9,504","9,504","9,505","9,505","9,506","9,506","9,507","9,507","9,508","9,508","9,509","9,509","9,509","9,510","9,510","9,511","9,511","9,511","9,512","9,512","9,513","9,513","9,513","9,514","9,514","9,515","9,515","9,515","9,516","9,517","9,519","9,520","9,521","9,521","9,522","9,522","9,522","9,524","9,524","9,525","9,526","9,526","9,527","9,527","9,528","9,529","9,530","9,530","9,531","9,532","9,533","9,533","9,533","9,534","9,536","9,536","9,539","9,539","9,540","9,540","9,541","9,542","9,542","9,543","9,543","9,544","9,544","9,545","9,545","9,546","9,548","9,550","9,550","9,551","9,551","9,552","9,552","9,553","9,553","9,554","9,555","9,556","9,557","9,557","9,558","9,558","9,558","9,559","9,560","9,561","9,561","9,561","9,562","9,562","9,563","9,564","9,564","9,565","9,566","9,566","9,567","9,567","9,568","9,569","9,570","9,571","9,571","9,572","9,573","9,573","9,574","9,574","9,575","9,576","9,576","9,576","9,577","9,577","9,578","9,579","9,580","9,581","9,581","9,582","9,582","9,583","9,583","9,584","9,584","9,584","9,585","9,585","9,585","9,586","9,586","9,587","9,587","9,587","9,588","9,590","9,592","9,593","9,593","9,593","9,594","9,595","9,595","9,596","9,598","9,598","9,599","9,599","9,600","9,600","9,601","9,601","9,601","9,602","9,603","9,603","9,604","9,604","9,605","9,606","9,606","9,607","9,607","9,608","9,608","9,608","9,608","9,609","9,609","9,610","9,610","9,611","9,612","9,613","9,613","9,614","9,614","9,615","9,615","9,615","9,616","9,617","9,617","9,618","9,618","9,618","9,619","9,619","9,619","9,620","9,620","9,621","9,622","9,623","9,623","9,624","9,624","9,625","9,626","9,626","9,626","9,627","9,628","9,629","9,630","9,631","9,632","9,632","9,633","9,634","9,634","9,635","9,636","9,637","9,639","9,639","9,640","9,640","9,641","9,641","9,642","9,642","9,642","9,643","9,643","9,643","9,644","9,644","10,3","10,4","10,4","10,5","10,7","10,8","10,8","10,9","10,10","10,11","10,13","10,13","10,14","10,15","10,16","10,16","10,17","10,17","10,18","10,18","10,18","10,19","10,20","10,21","10,23","10,25","10,26","10,27","10,28","10,29","10,29","10,29","10,30","10,31","10,31","10,32","10,32","10,33","10,33","10,34","10,35","10,36","10,36","10,36","10,37","10,38","10,38","10,38","10,39","10,39","10,40","10,40","10,41","10,41","10,42","10,43","10,45","10,50","10,52","10,53","10,54","10,54","10,55","10,56","10,56","10,57","10,57","10,57","10,58","10,58","10,59","10,59","10,59","10,60","10,60","10,61","10,62","10,64","10,65","10,66","10,66","10,67","10,67","10,68","10,68","10,69","10,69","10,70","10,70","10,71","10,71","10,72","10,73","10,74","10,75","10,76","10,76","10,79","10,80","10,81","10,83","10,89","10,90","10,90","10,91","10,91","10,92","10,93","10,93","10,94","10,95","10,95","10,97","10,98","10,99","10,99","10,99","10,100","10,101","10,101","10,101","10,103","10,105","10,106","10,107","10,108","10,110","10,112","10,112","10,113","10,115","10,115","10,116","10,117","10,118","10,118","10,119","10,119","10,119","10,120","10,120","10,121","10,122","10,123","10,123","10,124","10,127","10,128","10,129","10,129","10,129","10,130","10,130","10,131","10,132","10,132","10,133","10,133","10,133","10,134","10,135","10,136","10,137","10,138","10,138","10,139","10,139","10,140","10,140","10,141","10,142","10,144","10,144","10,145","10,146","10,146","10,147","10,147","10,148","10,148","10,150","10,151","10,151","10,151","10,153","10,153","10,154","10,154","10,155","10,156","10,158","10,159","10,160","10,160","10,161","10,161","10,161","10,162","10,163","10,164","10,164","10,164","10,165","10,166","10,167","10,168","10,169","10,170","10,170","10,170","10,171","10,171","10,171","10,172","10,173","10,174","10,174","10,175","10,175","10,176","10,176","10,177","10,179","10,180","10,180","10,180","10,182","10,183","10,183","10,184","10,185","10,185","10,185","10,185","10,187","10,188","10,189","10,189","10,190","10,190","10,191","10,192","10,192","10,192","10,193","10,193","10,193","10,194","10,194","10,195","10,196","10,197","10,197","10,198","10,198","10,199","10,199","10,200","10,200","10,202","10,203","10,203","10,204","10,204","10,205","10,206","10,208","10,208","10,208","10,209","10,209","10,209","10,210","10,210","10,211","10,212","10,212","10,213","10,213","10,214","10,215","10,215","10,216","10,216","10,217","10,218","10,219","10,220","10,221","10,222","10,223","10,225","10,226","10,226","10,227","10,231","10,231","10,234","10,234","10,234","10,235","10,235","10,235","10,235","10,236","10,236","10,236","10,237","10,238","10,238","10,239","10,240","10,240","10,242","10,243","10,244","10,245","10,245","10,246","10,246","10,248","10,249","10,249","10,250","10,250","10,251","10,251","10,253","10,254","10,255","10,257","10,257","10,257","10,258","10,259","10,259","10,260","10,261","10,263","10,263","10,264","10,264","10,267","10,268","10,270","10,272","10,272","10,272","10,273","10,273","10,274","10,274","10,274","10,275","10,275","10,276","10,276","10,277","10,279","10,280","10,280","10,286","10,287","10,287","10,292","10,293","10,294","10,295","10,304","10,310","10,314","10,318","10,319","10,321","10,323","10,325","10,325","10,325","10,325","10,327","10,329","10,330","10,330","10,331","10,331","10,332","10,332","10,340","10,341","10,348","10,350","10,353","10,354","10,354","10,354","10,355","10,355","10,357","10,357","10,358","10,358","10,359","10,359","10,360","10,360","10,360","10,361","10,362","10,364","10,364","10,368","10,369","10,370","10,370","10,370","10,371","10,373","10,375","10,375","10,377","10,377","10,378","10,379","10,380","10,381","10,382","10,382","10,383","10,383","10,383","10,384","10,384","10,384","10,385","10,385","10,386","10,386","10,387","10,387","10,388","10,389","10,389","10,390","10,390","10,391","10,391","10,392","10,393","10,393","10,394","10,394","10,395","10,395","10,396","10,397","10,397","10,398","10,398","10,399","10,399","10,400","10,400","10,400","10,401","10,401","10,401","10,402","10,403","10,403","10,405","10,407","10,407","10,408","10,410","10,411","10,411","10,412","10,412","10,413","10,413","10,414","10,414","10,415","10,415","10,415","10,416","10,417","10,420","10,421","10,421","10,422","10,422","10,423","10,423","10,423","10,424","10,426","10,426","10,427","10,427","10,427","10,428","10,428","10,429","10,429","10,430","10,430","10,431","10,432","10,432","10,432","10,434","10,434","10,434","10,435","10,435","10,436","10,436","10,436","10,437","10,437","10,438","10,440","10,446","10,455","10,456","10,456","10,457","10,458","10,459","10,460","10,460","10,461","10,462","10,462","10,463","10,463","10,463","10,464","10,466","10,467","10,467","10,468","10,468","10,468","10,469","10,469","10,471","10,472","10,472","10,472","10,473","10,473","10,473","10,474","10,474","10,474","10,475","10,475","10,476","10,476","10,477","10,477","10,477","10,482","10,485","10,486","10,488","10,489","10,490","10,491","10,491","10,492","10,493","10,494","10,496","10,497","10,498","10,498","10,498","10,500","10,500","10,500","10,500","10,501","10,502","10,502","10,503","10,503","10,503","10,504","10,505","10,505","10,506","10,507","10,507","10,507","10,508","10,509","10,509","10,510","10,512","10,512","10,513","10,513","10,514","10,514","10,515","10,515","10,516","10,516","10,516","10,517","10,518","10,519","10,520","10,520","10,521","10,521","10,522","10,522","10,523","10,524","10,524","10,525","10,527","10,527","10,527","10,528","10,528","10,529","10,529","10,530","10,530","10,530","10,531","10,532","10,532","10,532","10,533","10,533","10,534","10,535","10,535","10,536","10,536","10,537","10,537","10,538","10,538","10,539","10,540","10,541","10,542","10,542","10,542","10,543","10,544","10,546","10,547","10,548","10,548","10,549","10,549","10,549","10,550","10,551","10,551","10,552","10,552","10,553","10,554","10,556","10,557","10,558","10,559","10,560","10,560","10,561","10,565","10,566","10,566","10,568","10,569","10,569","10,570","10,571","10,571","10,572","10,573","10,573","10,573","10,573","10,574","10,574","10,574","10,575","10,576","10,578","10,579","10,580","10,581","10,581","10,581","10,582","10,582","10,584","10,584","10,584","10,585","10,586","10,586","10,587","10,587","10,588","10,588","10,589","10,589","10,590","10,590","10,591","10,592","10,592","10,593","10,593","10,594","10,594","10,596","10,596","10,597","10,598","10,598","10,599","10,599","10,599","10,600","10,600","10,600","10,600","10,601","10,601","10,602","10,602","10,603","10,603","10,604","10,605","10,605","10,609","10,609","10,610","10,610","10,610","10,611","10,611","10,612","10,612","10,613","10,614","10,615","10,616","10,616","10,616","10,617","10,618","10,619","10,619","10,620","10,620","10,621","10,621","10,621","10,622","10,623","10,623","10,624","10,624","10,625","10,626","10,626","10,627","10,628","10,628","10,630","10,631","10,631","10,631","10,632","10,632","10,633","10,633","10,633","10,634","10,634","10,634","10,635","10,636","10,636","10,636","10,636","10,637","10,637","10,639","10,639","10,640","10,640","10,640","10,641","10,641","10,642","10,643","10,643","10,645","10,645","10,645","10,646","10,647","10,647","10,647","10,648","10,648","10,649","10,650","10,651","10,651","10,652","10,653","10,653","10,653","10,654","10,655","10,655","10,656","10,656","10,657","10,657","10,658","10,658","10,658","10,659","10,659","10,660","10,661","10,662","10,662","10,663","10,663","10,664","10,664","10,665","10,666","10,667","10,668","10,668","10,669","10,669","10,669","10,669","10,670","10,670","10,670","10,670","10,671","10,671","10,672","10,672","10,672","10,673","10,673","10,674","10,675","10,675","10,676","10,677","10,677","10,678","10,678","10,679","10,679","10,679","10,680","10,680","10,680","10,683","10,684","10,684","10,684","10,685","10,686","10,686","10,687","10,687","10,688","10,689","10,690","10,691","10,691","10,691","10,692","10,693","10,693","10,695","10,695","10,695","10,696","10,697","10,697","10,697","10,699","10,703","10,704","10,705","10,706","10,707","10,707","10,707","10,708","10,708","10,709","10,709","10,710","10,710","10,710","10,710","10,711","10,711","10,711","10,712","10,712","10,713","10,716","10,718","10,719","10,721","10,724","10,728","10,728","10,728","10,729","10,730","10,732","10,732","10,733","10,734","10,734","10,735","10,736","10,737","10,738","10,739","10,740","10,740","10,740","10,741","10,741","10,743","10,743","10,744","10,745","10,746","10,747","10,748","10,749","10,749","10,749","10,751","10,751","10,751","10,752","10,752","10,752","10,753","10,753","10,753","10,754","10,755","10,755","10,756","10,757","10,757","10,758","10,758","10,759","10,759","10,759","10,760","10,760","10,760","10,761","10,761","10,761","10,762","10,762","10,764","10,764","10,765","10,765","10,765","10,765","10,766","10,766","10,767","10,767","10,768","10,769","10,769","10,769","10,770","10,771","10,771","10,772","10,773","10,773","10,773","11,3","11,5","11,6","11,7","11,9","11,10","11,11","11,11","11,12","11,13","11,13","11,14","11,15","11,15","11,16","11,17","11,17","11,18","11,18","11,18","11,19","11,19","11,19","11,20","11,20","11,21","11,22","11,24","11,25","11,25","11,26","11,26","11,27","11,28","11,28","11,28","11,29","11,29","11,30","11,32","11,43","11,46","11,46","11,47","11,47","11,48","11,48","11,48","11,48","11,49","11,49","11,51","11,51","11,52","11,52","11,54","11,54","11,54","11,56","11,56","11,57","11,58","11,59","11,60","11,62","11,67","11,69","11,69","11,71","11,72","11,73","11,74","11,75","11,76","11,76","11,79","11,80","11,80","11,81","11,81","11,81","11,82","11,82","11,82","11,83","11,84","11,84","11,84","11,84","11,85","11,86","11,87","11,87","11,88","11,88","11,89","11,91","11,91","11,94","11,95","11,95","11,95","11,96","11,96","11,97","11,99","11,100","11,101","11,102","11,104","11,104","11,105","11,105","11,106","11,106","11,108","11,108","11,109","11,109","11,109","11,109","11,110","11,110","11,110","11,111","11,111","11,113","11,114","11,114","11,115","11,115","11,116","11,116","11,116","11,117","11,118","11,119","11,119","11,120","11,120","11,121","11,121","11,122","11,122","11,122","11,122","11,123","11,124","11,124","11,124","11,125","11,126","11,126","11,127","11,127","11,127","11,128","11,128","11,129","11,129","11,130","11,130","11,131","11,131","11,132","11,132","11,133","11,134","11,135","11,136","11,138","11,138","11,139","11,139","11,139","11,139","11,140","11,141","11,142","11,142","11,143","11,143","11,143","11,144","11,144","11,145","11,145","11,146","11,147","11,147","11,148","11,148","11,149","11,149","11,149","11,149","11,150","11,150","11,151","11,151","11,152","11,152","11,153","11,153","11,154","11,157","11,157","11,157","11,158","11,158","11,159","11,159","11,160","11,160","11,160","11,161","11,161","11,161","11,162","11,163","11,163","11,163","11,163","11,164","11,164","11,165","11,166","11,167","11,168","11,169","11,169","11,170","11,170","11,171","11,171","11,172","11,172","11,172","11,173","11,173","11,176","11,176","11,177","11,179","11,180","11,180","11,180","11,181","11,181","11,182","11,184","11,185","11,185","11,186","11,186","11,187","11,187","11,187","11,187","11,188","11,188","11,189","11,190","11,191","11,192","11,193","11,194","11,195","11,195","11,196","11,196","11,197","11,198","11,200","11,201","11,201","11,201","11,201","11,202","11,202","11,203","11,203","11,204","11,204","11,204","11,205","11,205","11,206","11,206","11,206","11,207","11,207","11,208","11,208","11,209","11,209","11,209","11,210","11,210","11,211","11,211","11,212","11,213","11,214","11,215","11,215","11,216","11,216","11,217","11,217","11,218","11,219","11,219","11,220","11,222","11,222","11,223","11,223","11,223","11,224","11,228","11,229","11,230","11,231","11,233","11,233","11,233","11,235","11,235","11,236","11,236","11,237","11,237","11,237","11,238","11,238","11,239","11,240","11,240","11,240","11,241","11,241","11,242","11,242","11,242","11,242","11,243","11,244","11,244","11,244","11,244","11,245","11,245","11,247","11,248","11,249","11,249","11,250","11,250","11,251","11,251","11,252","11,252","11,252","11,253","11,255","11,255","11,257","11,257","11,257","11,259","11,259","11,261","11,262","11,262","11,263","11,264","11,265","11,274","11,275","11,279","11,281","11,282","11,283","11,283","11,284","11,285","11,286","11,287","11,287","11,287","11,288","11,288","11,289","11,290","11,290","11,290","11,291","11,291","11,291","11,291","11,292","11,297","11,305","11,308","11,309","11,310","11,310","11,310","11,311","11,311","11,312","11,313","11,315","11,316","11,319","11,319","11,324","11,325","11,325","11,325","11,326","11,327","11,327","11,328","11,329","11,330","11,330","11,331","11,331","11,331","11,332","11,332","11,333","11,334","11,334","11,339","11,343","11,345","11,347","11,348","11,349","11,349","11,351","11,353","11,356","11,360","11,362","11,363","11,363","11,363","11,364","11,365","11,367","11,368","11,373","11,374","11,375","11,376","11,376","11,377","11,378","11,378","11,379","11,381","11,382","11,384","11,395","11,396","11,397","11,397","11,397","11,398","11,398","11,399","11,400","11,402","11,403","11,404","11,404","11,408","11,409","11,410","11,411","11,412","11,413","11,419","11,420","11,421","11,422","11,423","11,423","11,423","11,425","11,426","11,428","11,428","11,428","11,429","11,429","11,430","11,432","11,434","11,435","11,436","11,437","11,437","11,438","11,438","11,438","11,439","11,440","11,440","11,440","11,440","11,441","11,441","11,441","11,442","11,443","11,443","11,444","11,445","11,445","11,446","11,446","11,450","11,451","11,451","11,451","11,452","11,453","11,453","11,453","11,455","11,456","11,457","11,458","11,458","11,458","11,459","11,459","11,459","11,460","11,460","11,461","11,462","11,463","11,463","11,464","11,464","11,465","11,466","11,466","11,466","11,466","11,468","11,468","11,469","11,469","11,471","11,471","11,471","11,472","11,472","11,472","11,473","11,475","11,475","11,476","11,476","11,476","11,478","11,479","11,480","11,480","11,481","11,481","11,482","11,482","11,483","11,483","11,483","11,483","11,489","11,489","11,490","11,490","11,492","11,493","11,494","11,496","11,496","11,496","11,496","11,497","11,500","11,500","11,501","11,501","11,501","11,502","11,504","11,504","11,504","11,505","11,505","11,506","11,506","11,506","11,507","11,507","11,508","11,508","11,509","11,509","11,509","11,509","11,510","11,510","11,511","11,512","11,512","11,512","11,513","11,514","11,514","11,514","11,515","11,516","11,516","11,517","11,517","11,518","11,519","11,519","11,520","11,521","11,524","11,526","11,526","11,526","11,527","11,527","11,527","11,527","11,528","11,529","11,530","11,530","11,531","11,532","11,532","11,533","11,533","11,534","11,534","11,534","11,534","11,535","11,535","11,536","11,536","11,537","11,537","11,538","11,539","11,540","11,541","11,541","11,542","11,542","11,543","11,543","11,544","11,544","11,545","11,545","11,546","11,546","11,546","11,547","11,547","11,547","11,548","11,549","11,550","11,550","11,551","11,551","11,552","11,552","11,553","11,553","11,554","11,554","11,554","11,555","11,555","11,556","11,556","11,557","11,557","11,559","11,559","11,561","11,562","11,562","11,562","11,563","11,564","11,564","11,565","11,565","11,567","11,567","11,567","11,568","11,568","11,569","11,569","11,570","11,570","11,571","11,571","11,571","11,572","11,572","11,573","11,574","11,574","11,575","11,576","11,576","11,579","11,579","11,580","11,580","11,582","11,583","11,596","11,599","11,600","11,602","11,603","11,603","11,605","11,605","11,606","11,606","11,606","11,607","11,607","11,607","11,607","11,608","11,608","11,609","11,609","11,610","11,610","11,610","11,611","11,613","11,613","11,613","11,614","11,614","11,615","11,615","11,616","11,617","11,620","11,620","11,620","11,621","11,621","11,622","11,622","11,623","11,623","11,625","11,626","11,626","11,627","11,628","11,628","11,629","11,632","11,632","11,633","11,634","11,634","11,635","11,635","11,636","11,639","11,639","11,641","11,641","11,642","11,642","11,642","11,643","11,643","11,644","11,645","11,646","11,647","11,648","11,649","11,649","11,650","11,650","11,650","11,651","11,652","11,653","11,653","11,655","11,655","11,656","11,656","11,657","11,658","11,658","11,659","11,661","11,661","11,662","11,663","11,663","11,664","11,665","11,665","11,667","11,668","11,669","11,671","11,672","11,673","11,673","11,677","11,678","11,678","11,679","11,680","11,680","11,681","11,682","11,682","11,683","11,685","11,687","11,687","11,688","11,688","11,689","11,690","11,690","11,691","11,691","11,691","11,692","11,692","11,692","11,692","11,693","11,693","11,693","11,694","11,694","11,694","11,695","11,695","11,695","11,696","11,696","11,696","11,697","11,697","11,698","11,698","11,698","11,698","11,699","11,699","11,700","11,700","11,700","11,701","11,701","11,702","11,703","11,703","11,703","11,704","11,706","11,706","11,707","11,708","11,708","11,708","11,709","11,709","11,709","11,710","11,712","11,712","11,713","11,713","11,714","11,714","11,714","11,714","11,715","11,715","11,715","11,716","11,716","11,717","11,717","11,717","11,718","11,718","11,719","11,720","11,720","11,720","11,721","11,722","11,722","11,725","11,725","11,726","11,726","11,726","11,726","11,727","11,727","11,728","11,728","11,728","11,729","11,729","11,729","11,729","11,730","11,730","11,731","11,731","11,731","11,732","11,732","11,733","11,733","11,733","11,734","11,734","11,735","11,735","11,735","11,736","11,736","11,736","11,736","11,737","11,737","11,737","11,738","11,738","11,739","11,740","11,741","11,742","11,742","11,743","11,743","11,744","11,744","11,746","11,747","11,748","11,750","11,751","11,753","11,754","11,754","11,755","11,755","11,756","11,757","11,757","11,761","11,761","11,761","11,762","11,763","11,763","11,764","11,764","11,765","11,765","11,766","11,766","11,767","11,768","11,768","11,768","11,771","11,772","11,774","11,775","11,776","11,777","11,778","11,779","11,780","11,781","11,781","11,782","11,783","11,783","11,783","11,784","11,786","11,786","11,787","11,787","11,787","11,788","11,788","11,789","11,790","11,790","11,790","11,790","11,791","11,791","11,791","11,792","11,792","11,792","11,793","11,793","11,794","11,795","11,795","11,796","11,796","11,796","11,798","11,798","11,798","11,799","11,799","11,800","11,801","11,803","11,803","11,804","11,805","م12,1","م12,2","م12,3","م12,4","م12,5","م12,6","م12,7","م12,8","م12,9","م12,10","م12,11","م12,12","12,3","12,87","12,89","12,90","12,91","12,91","12,94","12,95","12,96","12,97","12,97","12,98","12,98","12,99","12,99","12,100","12,101","12,101","12,102","12,103","12,103","12,103","12,103","12,104","12,104","12,104","12,104","12,104","12,104","12,105","12,105","12,105","12,105","12,105","12,105","12,105","12,106","12,106","12,106","12,106","12,106","12,106","12,106","12,106","12,106","12,107","12,107","12,107","12,107","12,107","12,107","12,107","12,108","12,108","12,109","12,110","12,111","12,111","12,112","12,112","12,113","12,113","12,113","12,113","12,113","12,114","12,114","12,114","12,115","12,115","12,115","12,115","12,116","12,116","12,116","12,117","12,117","12,117","12,117","12,117","12,118","12,121","12,122","12,124","12,125","12,126","12,127","12,127","12,128","12,129","12,130","12,131","12,132","12,135","12,136","12,136","12,137","12,137","12,138","12,138","12,138","12,139","12,139","12,140","12,140","12,141","12,141","12,142","12,142","12,142","12,143","12,144","12,144","12,144","12,145","12,145","12,145","12,145","12,146","12,146","12,146","12,147","12,147","12,147","12,147","12,148","12,148","12,149","12,149","12,150","12,150","12,150","12,151","12,151","12,151","12,151","12,152","12,152","12,152","12,153","12,153","12,153","12,153","12,153","12,154","12,154","12,154","12,155","12,155","12,156","12,156","12,156","12,156","12,157","12,157","12,157","12,157","12,158","12,158","12,158","12,158","12,159","12,159","12,159","12,160","12,160","12,160","12,160","12,161","12,161","12,161","12,161","12,162","12,162","12,162","12,162","12,163","12,163","12,163","12,164","12,164","12,164","12,164","12,165","12,165","12,166","12,166","12,166","12,167","12,167","12,168","12,169","12,169","12,170","12,170","12,170","12,170","12,170","12,171","12,171","12,171","12,172","12,172","12,172","12,172","12,172","12,173","12,173","12,174","12,174","12,174","12,174","12,175","12,175","12,175","12,175","12,176","12,176","12,176","12,177","12,177","12,177","12,178","12,178","12,178","12,178","12,179","12,179","12,179","12,179","12,180","12,180","12,180","12,181","12,181","12,181","12,181","12,182","12,182","12,182","12,182","12,182","12,183","12,183","12,183","12,184","12,184","12,184","12,184","12,184","12,185","12,185","12,185","12,186","12,186","12,186","12,186","12,186","12,187","12,187","12,187","12,187","12,188","12,188","12,188","12,189","12,189","12,189","12,190","12,190","12,190","12,190","12,191","12,191","12,191","12,191","12,192","12,192","12,192","12,192","12,192","12,192","12,192","12,192","12,193","12,193","12,193","12,193","12,193","12,193","12,193","12,193","12,193","12,194","12,194","12,194","12,194","12,194","12,195","12,195","12,195","12,195","12,195","12,195","12,195","12,195","12,195","12,195","12,195","12,196","12,196","12,196","12,196","12,196","12,196","12,196","12,196","12,196","12,196","12,197","12,197","12,197","12,197","12,198","12,198","12,198","12,199","12,199","12,199","12,199","12,199","12,199","12,200","12,200","12,200","12,200","12,200","12,201","12,201","12,201","12,201","12,202","12,202","12,202","12,203","12,203","12,203","12,207","12,207","12,208","12,208","12,209","12,209","12,210","12,211","12,211","12,211","12,211","12,212","12,212","12,212","12,213","12,213","12,213","12,214","12,214","12,214","12,215","12,215","12,216","12,216","12,216","12,216","12,217","12,217","12,217","12,217","12,217","12,218","12,218","12,218","12,219","12,219","12,219","12,220","12,220","12,220","12,221","12,221","12,221","12,221","12,222","12,222","12,222","12,222","12,223","12,223","12,223","12,223","12,224","12,224","12,224","12,224","12,225","12,225","12,225","12,225","12,225","12,226","12,226","12,226","12,226","12,226","12,226","12,226","12,226","12,227","12,227","12,227","12,227","12,227","12,227","12,227","12,227","12,227","12,227","12,227","12,228","12,228","12,228","12,228","12,228","12,228","12,228","12,229","12,229","12,229","12,229","12,229","12,229","12,230","12,230","12,230","12,230","12,230","12,231","12,231","12,231","12,232","12,232","12,232","12,232","12,232","12,232","12,233","12,233","12,233","12,233","12,234","12,234","12,234","12,234","12,237","12,237","12,238","12,239","12,239","12,239","12,239","12,240","12,240","12,240","12,240","12,240","12,241","12,241","12,241","12,241","12,241","12,242","12,242","12,242","12,245","12,245","12,246","12,246","12,246","12,246","12,247","12,247","12,247","12,247","12,248","12,248","12,248","12,248","12,248","12,249","12,249","12,249","12,250","12,250","12,250","12,250","12,250","12,250","12,251","12,251","12,251","12,251","12,252","12,252","12,255","12,255","12,255","12,256","12,257","12,257","12,257","12,257","12,258","12,258","12,258","12,258","12,259","12,259","12,260","12,261","12,261","12,261","12,262","12,262","12,263","12,263","12,263","12,263","12,263","12,264","12,264","12,264","12,265","12,265","12,265","12,266","12,266","12,266","12,267","12,267","12,267","12,267","12,268","12,268","12,268","12,268","12,269","12,269","12,269","12,269","12,270","12,270","12,270","12,270","12,270","12,270","12,271","12,271","12,271","12,271","12,272","12,272","12,272","12,272","12,273","12,273","12,273","12,273","12,273","12,274","12,274","12,274","12,274","12,274","12,275","12,275","12,275","12,275","12,275","12,275","12,275","12,275","12,275","12,276","12,276","12,276","12,276","12,276","12,276","12,276","12,276","12,277","12,277","12,277","12,277","12,278","12,278","12,278","12,278","12,278","12,278","12,279","12,279","12,279","12,279","12,279","12,279","12,279","12,279","12,280","12,280","12,283","12,283","12,283","12,284","12,284","12,284","12,284","12,285","12,285","12,285","12,286","12,286","12,286","12,287","12,287","12,287","12,287","12,288","12,288","12,288","12,288","12,288","12,289","12,289","12,290","12,290","12,290","12,291","12,291","12,292","12,292","12,292","12,292","12,293","12,293","12,293","12,294","12,294","12,295","12,295","12,295","12,295","12,295","12,296","12,296","12,296","12,297","12,297","12,297","12,297","12,298","12,298","12,299","12,299","12,300","12,300","12,300","12,300","12,301","12,301","12,301","12,301","12,301","12,302","12,302","12,302","12,302","12,302","12,303","12,303","12,303","12,303","12,304","12,304","12,304","12,304","12,305","12,305","12,305","12,306","12,306","12,306","12,306","12,306","12,307","12,307","12,307","12,308","12,308","12,308","12,309","12,309","12,309","12,309","12,309","12,310","12,310","12,310","12,310","12,311","12,311","12,311","12,311","12,311","12,312","12,312","12,312","12,312","12,313","12,313","12,313","12,313","12,314","12,314","12,315","12,315","12,315","12,315","12,315","12,316","12,316","12,316","12,316","12,317","12,317","12,317","12,317","12,318","12,318","12,318","12,318","12,319","12,319","12,319","12,320","12,320","12,321","12,321","12,321","12,321","12,322","12,322","12,322","12,322","12,323","12,323","12,324","12,324","12,324","12,325","12,325","12,325","12,326","12,326","12,326","12,326","12,326","12,326","12,327","12,327","12,327","12,327","12,327","12,328","12,328","12,328","12,329","12,329","12,329","12,330","12,330","12,330","12,330","12,330","12,330","12,330","12,330","12,330","12,331","12,331","12,331","12,331","12,331","12,331","12,331","12,331","12,331","12,331","12,332","12,332","12,332","12,332","12,332","12,332","12,333","12,333","12,333","12,333","12,333","12,333","12,333","12,333","12,333","12,334","12,334","12,334","12,334","12,334","12,334","12,334","12,334","12,334","12,335","12,335","12,335","12,335","12,336","12,336","12,336","12,336","12,336","12,337","12,337","12,337","12,337","12,337","12,337","12,338","12,338","12,338","12,338","12,338","12,341","12,341","12,342","12,342","12,343","12,343","12,344","12,344","12,345","12,345","12,346","12,346","12,346","12,346","12,347","12,347","12,347","12,348","12,348","12,348","12,348","12,349","12,349","12,349","12,349","12,349","12,350","12,350","12,350","12,350","12,350","12,351","12,351","12,351","12,351","12,352","12,352","12,352","12,353","12,353","12,353","12,353","12,354","12,354","12,354","12,354","12,354","12,354","12,355","12,355","12,355","12,356","12,356","12,357","12,357","12,357","12,357","12,357","12,358","12,358","12,358","12,358","12,358","12,358","12,359","12,359","12,359","12,360","12,360","12,360","12,360","12,360","12,361","12,361","12,361","12,365","12,365","12,366","12,366","12,366","12,366","12,366","12,367","12,367","12,368","12,368","12,368","12,368","12,368","12,369","12,369","12,369","12,369","12,369","12,369","12,369","12,369","12,369","12,370","12,370","12,370","12,370","12,370","12,370","12,370","12,371","12,371","12,371","12,372","12,372","12,375","12,375","12,376","12,376","12,376","12,376","12,376","12,377","12,377","12,377","12,377","12,378","12,378","12,378","12,379","12,379","12,379","12,380","12,380","12,380","12,380","12,380","12,380","12,383","12,383","12,384","12,384","12,384","12,384","12,384","12,385","12,385","12,385","12,386","12,386","12,386","12,387","12,387","12,387","12,388","12,388","12,388","12,389","12,389","12,389","12,390","12,390","12,390","12,390","12,390","12,391","12,391","12,391","12,391","12,392","12,392","12,392","12,392","12,393","12,393","12,393","12,393","12,393","12,394","12,394","12,394","12,394","12,395","12,395","12,395","12,396","12,396","12,396","12,396","12,396","12,397","12,397","12,397","12,397","12,397","12,397","12,398","12,398","12,398","12,398","12,399","12,399","12,399","12,399","12,399","12,399","12,400","12,401","12,401","12,401","12,401","12,401","12,402","12,402","12,402","12,402","12,402","12,402","12,405","12,405","12,405","12,406","12,406","12,406","12,406","12,407","12,407","12,407","12,408","12,409","12,410","12,410","12,410","12,410","12,411","12,411","12,411","12,411","12,412","12,412","12,412","12,413","12,413","12,413","12,413","12,414","12,414","12,414","12,415","12,415","12,415","12,415","12,416","12,416","12,416","12,417","12,417","12,417","12,417","12,418","12,418","12,418","12,418","12,419","12,419","12,419","12,419","12,420","12,420","12,420","12,420","12,420","12,421","12,421","12,421","12,422","12,422","12,422","12,422","12,422","12,422","12,422","12,423","12,423","12,423","12,423","12,424","12,424","12,424","12,424","12,424","12,424","12,424","12,425","12,425","12,425","12,425","12,425","12,425","12,425","12,425","12,426","12,426","12,426","12,426","12,426","12,426","12,427","12,427","12,427","12,427","12,427","12,431","12,432","12,433","12,433","12,433","12,434","12,434","12,434","12,435","12,435","12,435","12,436","12,436","12,437","12,437","12,438","12,438","12,439","12,439","12,440","12,440","12,440","12,440","12,441","12,441","12,442","12,442","12,442","12,442","12,442","12,443","12,443","12,444","12,444","12,445","12,445","12,446","12,446","12,446","12,447","12,447","12,447","12,447","12,448","12,448","12,448","12,448","12,449","12,449","12,450","12,450","12,450","12,451","12,451","12,451","12,452","12,452","12,452","12,453","12,453","12,453","12,453","12,453","12,454","12,454","12,454","12,455","12,455","12,455","12,455","12,456","12,456","12,456","12,457","12,457","12,457","12,457","12,457","12,458","12,458","12,458","12,459","12,459","12,459","12,459","12,459","12,460","12,460","12,460","12,461","12,461","12,461","12,462","12,462","12,462","12,462","12,462","12,463","12,463","12,463","12,464","12,464","12,464","12,464","12,465","12,465","12,465","12,466","12,466","12,466","12,466","12,467","12,467","12,468","12,468","12,468","12,469","12,469","12,469","12,469","12,470","12,470","12,470","12,471","12,471","12,471","12,471","12,472","12,472","12,472","12,473","12,473","12,473","12,474","12,474","12,475","12,475","12,475","12,475","12,476","12,476","12,476","12,476","12,477","12,477","12,477","12,478","12,478","12,478","12,478","12,479","12,479","12,480","12,480","12,480","12,480","12,481","12,481","12,481","12,481","12,482","12,482","12,482","12,482","12,483","12,483","12,483","12,483","12,484","12,484","12,484","12,484","12,484","12,485","12,485","12,485","12,485","12,485","12,486","12,486","12,486","12,486","12,486","12,486","12,486","12,486","12,486","12,487","12,487","12,487","12,487","12,487","12,488","12,488","12,488","12,488","12,488","12,488","12,488","12,488","12,488","12,489","12,489","12,489","12,489","12,489","12,489","12,489","12,489","12,490","12,490","12,490","12,490","12,490","12,490","12,491","12,491","12,491","12,491","12,491","12,491","12,491","12,491","12,491","12,492","12,492","12,492","12,492","12,492","12,492","12,492","12,492","12,493","12,493","12,493","12,493","12,493","12,494","12,494","12,494","12,494","12,494","12,495","12,495","12,495","12,499","12,499","12,500","12,500","12,500","12,501","12,501","12,501","12,501","12,502","12,502","12,502","12,503","12,503","12,503","12,504","12,504","12,504","12,504","12,505","12,505","12,505","12,506","12,506","12,506","12,506","12,507","12,507","12,508","12,508","12,508","12,509","12,509","12,509","12,509","12,510","12,510","12,510","12,510","12,511","12,511","12,511","12,511","12,511","12,512","12,512","12,512","12,512","12,512","12,513","12,513","12,513","12,513","12,513","12,513","12,513","12,514","12,514","12,514","12,519","12,519","12,520","12,520","12,520","12,521","12,521","12,522","12,522","12,523","12,524","12,524","12,524","12,524","12,525","12,525","12,525","12,525","12,526","12,526","12,526","12,526","12,527","12,527","12,527","12,527","12,527","12,528","12,528","12,528","12,528","12,528",null,null,null,null,null,null,null,null,null,null,null,null,null,null,null,null,null,null,null,"12,531","12,531","12,532","12,532","12,532","12,533","12,533","12,533","12,534","12,534","12,534","12,534","12,534","12,535","12,535","12,535","12,539","12,539","12,539","12,540","12,540","12,540","12,540","12,541","12,541","12,541","12,541","12,541","12,542","12,542","12,542","12,543","12,543","12,543","12,543","12,544","12,544","12,544","12,544","12,545","12,545","12,545","12,545","12,545","12,545","12,546","12,546","12,546","12,546","12,547","12,547","12,547","12,547","12,547","12,547","12,547","12,548","12,548","12,548","12,549","12,549","12,550","12,550","12,550","12,555","12,555","12,555","12,556","12,556","12,556","12,557","12,557","12,558","12,558","12,558","12,558","12,559","12,559","12,559","12,559","12,560","12,560","12,560","12,560","12,561","12,561","12,561","12,562","12,562","12,563","12,563","12,563","12,564","12,564","12,564","12,565","12,565","12,565","12,566","12,566","12,566","12,567","12,567","12,568","12,568","12,568","12,568","12,569","12,569","12,569","12,569","12,570","12,570","12,570","12,570","12,571","12,571","12,571","12,572","12,572","12,572","12,573","12,573","12,573","12,574","12,574","12,575","12,575","12,575","12,575","12,576","12,576","12,577","12,577","12,578","12,578","12,579","12,579","12,579","12,579","12,580","12,580","12,581","12,581","12,581","12,581","12,582","12,582","12,583","12,583","12,583","12,584","12,584","12,585","12,585","12,585","12,585","12,586","12,586","12,586","12,587","12,587","12,587","12,587","12,588","12,588","12,588","12,589","12,589","12,589","12,589","12,589","12,590","12,590","12,590","12,590","12,590","12,591","12,591","12,591","12,592","12,592","12,592","12,592","12,592","12,592","12,593","12,593","12,593","12,593","12,594","12,594","12,594","12,595","12,595","12,596","12,596","12,596","12,597","12,597","12,597","12,597","12,598","12,598","12,598","12,599","12,599","12,599","12,600","12,600","12,600","12,600","12,601","12,601","12,601","12,602","12,602","12,602","12,602","12,603","12,603","12,603","12,603","12,604","12,604","12,605","12,605","12,605","12,606","12,606","12,606","12,607","12,607","12,607","12,608","12,608","12,608","12,608","12,609","12,609","12,609","12,610","12,610","12,610","12,611","12,611","12,611","12,611","12,611","12,612","12,612","12,613","12,613","12,613","12,614","12,614","12,614","12,615","12,615","12,615","12,616","12,616","12,616","12,617","12,617","12,617","12,617","12,618","12,618","12,618","12,619","12,619","12,619","12,620","12,620","12,620","12,620","12,620","12,621","12,621","12,621","12,622","12,622","12,622","12,623","12,623","12,623","12,624","12,624","12,624","12,624","12,625","12,625","12,625","12,625","12,626","12,626","12,626","12,627","12,627","12,627","12,628","12,628","12,628","12,629","12,629","12,629","12,629","12,630","12,630","12,630","12,630","12,631","12,631","12,631","12,631","12,632","12,632","12,632","12,632","12,633","12,633","12,633","12,634","12,634","12,634","12,634","12,635","12,635","12,635","12,636","12,636","12,636","12,636","12,637","12,637","12,637","12,638","12,638","12,638","12,638","12,639","12,639","12,639","12,639","12,639","12,640","12,640","12,640","12,641","12,641","12,641","12,641","12,642","12,642","12,642","12,642","12,643","12,643","12,643","12,644","12,644","12,644","12,645","12,645","12,645","12,646","12,646","12,646","12,647","12,647","12,647","12,648","12,648","12,648","12,648","12,648","12,649","12,649","12,649","12,649","12,649","12,650","12,650","12,650","12,651","12,651","12,651","12,651","12,652","12,652","12,652","12,652","12,653","12,653","12,653","12,653","12,654","12,654","12,654","12,655","12,655","12,655","12,655","12,656","12,656","12,656","12,657","12,657","12,657","12,658","12,658","12,658","12,659","12,659","12,660","12,660","12,660","12,660","12,661","12,661","12,661","12,661","12,662","12,662","12,662","12,663","12,663","12,664","12,664","12,665","12,665","12,665","12,666","12,666","12,666","12,667","12,667","12,667","12,668","12,668","12,668","12,669","12,669","12,669","12,669","12,669","12,670","12,670","12,670","12,670","12,671","12,671","12,671","12,672","12,672","12,672","12,673","12,673","12,673","12,673","12,674","12,674","12,674","12,674","12,674","12,675","12,675","12,675","12,676","12,676","12,676","12,677","12,677","12,677","12,678","12,678","12,678","12,679","12,679","12,679","12,680","12,680","12,680","12,681","12,681","12,681","12,681","12,682","12,682","12,682","12,683","12,683","12,683","12,683","12,684","12,684","12,684","12,685","12,685","12,685","12,686","12,686","12,687","12,687","12,687","12,687","12,688","12,688","12,688","12,688","12,689","12,689","12,689","12,689","12,689","12,690","12,690","12,690","12,690","12,691","12,691","12,691","12,692","12,692","12,692","12,692","12,693","12,693","12,693","12,693","12,694","12,694","12,694","12,694","12,695","12,695","12,695","12,696","12,696","12,696","12,696","12,697","12,697","12,697","12,698","12,698","12,698","12,698","12,699","12,699","12,699","12,699","12,699","12,699","12,700","12,700","12,700","12,701","12,701","12,701","12,701","12,702","12,702","12,702","12,702","12,703","12,703","12,703","12,703","12,704","12,704","12,704","12,705","12,705","12,705","12,706","12,706","12,706","12,706","12,707","12,707","12,707","12,707","12,708","12,708","12,708","12,708","12,708","12,709","12,709","12,709","12,709","12,709","12,710","12,710","12,710","12,711","12,711","12,711","12,712","12,712","12,712","12,712","12,713","12,713","12,713","12,714","12,714","12,715","12,715","12,715","12,715","12,715","12,716","12,716","12,716","12,716","12,717","12,717","12,717","12,717","12,717","12,718","12,718","12,718","12,718","12,718","12,719","12,719","12,719","12,720","12,720","12,720","12,720","12,720","12,721","12,721","12,721","12,721","12,722","12,722","12,722","12,722","12,723","12,723","12,723","12,724","12,724","12,724","12,724","12,724","12,724","12,725","12,725","12,725","12,725","12,726","12,726","12,726","12,727","12,727","12,727","12,727","12,727","12,728","12,728","12,728","12,728","12,729","12,729","12,729","12,729","12,729","12,730","12,730","12,730","12,731","12,731","12,731","12,731","12,732","12,732","12,732","12,732","12,733","12,733","12,733","12,733","12,733","12,734","12,734","12,734","12,734","12,734","12,734","12,735","12,735","12,735","12,735","12,735","12,735","12,736","12,736","12,736","12,736","12,736","12,737","12,737","12,737","12,738","12,738","12,738","12,738","12,738","12,739","12,739","12,739","12,739","12,739","12,740","12,740","12,740","12,740","12,740","12,741","12,741","12,741","12,741","12,741","12,741","12,741","12,742","12,742","12,742","12,742","12,743","12,743","12,743","12,743","12,743","12,743","12,743","12,743","12,744","12,744","12,744","12,744","12,744","12,744","12,745","12,745","12,745","12,745","12,745","12,745","12,745","12,746","12,746","12,746","12,746","12,746","12,746","12,747","12,747","12,747","12,747","12,747","12,747","12,747","12,748","12,748","12,748","12,748","12,748","12,748","12,748","12,749","12,749","12,749","12,749","12,749","12,749","12,749","12,749","12,750","12,750","12,750","12,750","12,750","12,750","12,750","12,750","12,750","12,751","12,751","12,751","12,752","12,752","12,752","12,752","12,752","12,753","12,753","12,753","12,753","12,753","12,754","12,754","12,754","12,754","12,754","12,754","12,754","12,755","12,755","12,755","12,755","12,755","12,755","12,755","12,756","12,756","12,756","12,759","12,759","12,759","12,760","12,760","12,760","12,761","12,761","12,761","12,762","12,762","12,762","12,762","12,762","12,762","12,763","12,763","12,763","12,763","12,763","12,763","12,764","12,764","12,764","12,764","12,764","12,764","12,765","12,765","12,765","12,765","12,765","12,766","12,766","12,766","12,766","12,766","12,769","12,769","12,770","12,770","12,770","12,771","12,771","12,772","12,772","12,772","12,773","12,773","12,773","12,773","12,774","12,774","12,774","12,775","12,775","12,775","12,775","12,776","12,776","12,776","12,776","12,777","12,777","12,777","12,777","12,777","12,778","12,778","12,778","12,778","12,779","12,779","12,779","12,779","12,779","12,780","12,780","12,780","12,780","12,780","12,780","12,780","12,781","12,781","12,781","12,781","12,781","12,781","12,785","12,785","12,786","12,786","12,786","12,787","12,787","12,788","12,788","12,788","12,789","12,789","12,789","12,790","12,790","12,790","12,791","12,791","12,792","12,792","12,792","12,792","12,793","12,793","12,794","12,794","12,794","12,795","12,795","12,795","12,795","12,796","12,796","12,796","12,796","12,797","12,797","12,797","12,798","12,798","12,798","12,798","12,798","12,799","12,799","12,799","12,799","12,799","12,800","12,800","12,800","12,800","12,800","12,800","12,801","12,801","12,801","12,801","12,802","12,802","12,802","12,802","12,802","12,802","12,802","12,802","12,803","12,803","12,803","12,803","12,804","12,804","12,804","12,805","12,805","12,805","12,805","12,805","12,805","12,806","12,806","12,806","12,806","12,806","12,806","12,807","12,807","12,807","12,811","12,811","12,811","12,812","12,812","12,812","12,813","12,813","12,814","12,814","12,814","12,814","12,815","12,815","12,816","12,816","12,816","12,816","12,816","12,816","12,817","12,817","12,817","12,817","12,817","12,818","12,818","12,818","12,818","12,819","12,819","12,819","12,819","12,819","12,820","12,820","12,820","12,820","12,820","12,820","12,821","12,821","12,821","12,821","12,821","12,822","12,822","12,822","12,822","12,822","12,822","12,822","12,823","12,823","12,827","12,827","12,828","12,828","12,828","12,828","12,828","12,829","12,829","12,829","12,830","12,830","12,830","12,830","12,830","12,830","12,831","12,831","12,831","12,831","12,831","12,832","12,832","12,832","12,835","12,835","12,835","12,836","12,836","12,836","12,837","12,837","12,837","12,838","12,838","12,838","12,838","12,839","12,839","12,839","12,840","12,840","12,840","12,841","12,841","12,841","12,842","12,842","12,842","12,842","12,843","12,843","12,843","12,843","12,843","12,844","12,844","12,844","12,845","12,845","12,845","12,845","12,846","12,846","12,846","12,846","12,847","12,847","12,847","12,847","12,848","12,848","12,848","12,849","12,849","12,849","12,850","12,850","12,850","12,851","12,851","12,851","12,852","12,852","12,852","12,853","12,853","12,853","12,854","12,854","12,855","12,855","12,855","12,856","12,857","12,857","12,857","12,857","12,858","12,858","12,858","12,859","12,859","12,859","12,859","12,860","12,860","12,861","12,861","12,861","12,861","12,862","12,862","12,862","12,863","12,863","12,863","12,863","12,864","12,864","12,864","12,864","12,865","12,865","12,865","12,865","12,865","12,866","12,866","12,866","12,866","12,867","12,867","12,867","12,868","12,868","12,868","12,868","12,868","12,868","12,871","12,871","12,871","12,871","12,872","12,872","12,872","12,872","12,872","12,873","12,873","12,873","12,874","12,874","12,874","12,874","12,875","12,875","12,875","12,876","12,876","12,876","12,877","12,877","12,877","12,877","12,877","12,878","12,878","12,878","12,878","12,878","12,878","12,878","12,879","12,879","12,879","12,879","12,880","12,880","12,880","12,881","12,881","12,881","12,881","12,881","12,882","12,882","12,882","12,883","12,883","12,883","12,884","12,884","12,884","12,885","12,885","12,885","12,885","12,886","12,886","12,886","12,886","12,887","12,887","12,887","12,887","12,887","12,887","12,887","12,888","12,888","12,888","12,888","12,889","12,889","12,889","12,890","12,890","12,890","12,891","12,891","12,891","12,892","12,892","12,892","12,893","12,893","12,893","12,893","12,894","12,894","12,894","12,895","12,895","12,895","12,895","12,895","12,896","12,896","12,896","12,896","12,896","12,897","12,897","12,897","12,897","12,898","12,898","12,898","12,898","12,899","12,899","12,899","12,900","12,900","12,900","12,901","12,901","12,901","12,902","12,902","12,902","12,902","12,902","12,903","12,903","12,903","12,904","12,904","12,904","12,904","12,905","12,905","12,905","12,905","12,905","12,906","12,906","12,906","12,907","12,907","12,907","12,907","12,908","12,908","12,908","12,908","12,909","12,909","12,909","12,909","12,910","12,910","12,910","12,910","12,911","12,911","12,911","12,911","12,911","12,912","12,912","12,912","12,912","12,912","12,913","12,913","12,913","12,913","12,914","12,915","12,915","12,915","12,915","12,916","12,916","12,916","12,916","12,917","12,917","12,917","12,917","12,917","12,918","12,918","12,918","12,918","12,919","12,919","12,919","12,919","12,919","12,920","12,920","12,920","12,920","12,920","12,921","12,921","12,921","12,921","12,921","12,921","12,922","12,922","12,922","12,922","12,922","12,923","12,923","12,923","12,923","12,923","12,924","12,924","12,924","12,924","12,924","12,924","12,924","12,925","12,925","12,925","12,925","12,925","12,925","12,926","12,926","12,926","12,926","12,926","12,926","12,926","12,926","12,927","12,927","12,927","12,927","12,927","12,927","12,927","12,928","12,928","12,928","12,928","12,928","12,929","12,929","12,929","12,929","12,929","12,929","12,929","12,929","12,930","12,930","12,930","12,930","12,930","12,930","12,930","12,930","12,931","12,931","12,931","12,931","12,931","12,931","12,931","12,931","12,931","12,931","12,931","12,931","12,932","12,932","12,932","12,932","12,932","12,932","12,932","12,932","12,932","12,933","12,933","12,933","12,933","12,933","12,934","12,934","12,934","12,934","12,935","12,935","12,935","12,935","12,935","12,935","12,935","12,936","12,936","12,936","12,936","12,936","12,936","12,937","12,937","12,937","12,937","12,937","12,937","12,938","12,938","12,938","12,938","12,941","12,941","12,941","12,942","12,942","12,942","12,943","12,943","12,943","12,944","12,944","12,944","12,945","12,945","12,946","12,946","12,946","12,946","12,947","12,947","12,947","12,948","12,948","12,948","12,948","12,948","12,949","12,949","12,949","12,950","12,950","12,950","12,950","12,950","12,951","12,951","12,951","12,951","12,951","12,952","12,952","12,952","12,952","12,954","12,954","12,954","12,955","12,955","12,955","12,955","12,956","12,956","12,956","12,956","12,956","12,956","12,957","12,957","12,957","12,958","12,958","12,958","12,958","12,958","12,958","12,958","12,959","12,959","12,959","12,959","12,959","12,959","12,959","12,959","12,959","12,960","12,960","12,960","12,960","12,960","12,961","12,961","12,961","12,961","12,961","12,961","12,962","12,965","12,965","12,966","12,966","12,966","12,967","12,967","12,967","12,968","12,968","12,968","12,969","12,969","12,969","12,969","12,969","12,970","12,970","12,970","12,970","12,971","12,971","12,971","12,971","12,972","12,972","12,972","12,972","12,973","12,973","12,973","12,974","12,974","12,974","12,974","12,974","12,974","12,975","12,975","12,975","12,975","12,975","12,975","12,975","12,976","12,976","12,976","12,976","12,976","12,976","12,977","12,977","12,977","12,977","12,981","12,981","12,982","12,982","12,982","12,982","12,983","12,983","12,983","12,984","12,984","12,984","12,984","12,985","12,985","12,985","12,985","12,986","12,986","12,986","12,986","12,986","12,987","12,987","12,987","12,987","12,987","12,987","12,988","12,988","12,988","12,988","12,989","12,989","12,989","12,990","12,990","12,990","12,990","12,990","12,991","12,991","12,991","12,991","12,992","12,992","12,992","12,992","12,993","12,993","12,993","12,993","12,993","12,993","12,993","12,994","12,994","12,994","12,994","12,994","12,995","12,995","12,995","12,995","12,995","12,995","12,995","12,995","12,995","12,996","12,996","12,996","12,996","12,996","12,996","12,996","12,996","12,996","12,999","12,999","12,999","12,999","12,1000","12,1000","12,1000","12,1000","12,1000","12,1001","12,1001","12,1001","12,1001","12,1002","12,1002","12,1002","12,1003","12,1003","12,1003","12,1003","12,1004","12,1004","12,1004","12,1004","12,1005","12,1006","12,1006","12,1006","12,1006","12,1006","12,1007","12,1007","12,1007","12,1007","12,1007","12,1008","12,1008","12,1008","12,1008","12,1009","12,1009","12,1009","12,1009","12,1009","12,1009","12,1010","12,1010","12,1010","12,1010","12,1010","12,1011","12,1011","12,1011","12,1012","12,1012","12,1012","12,1012","12,1012","12,1012","12,1013","12,1013","12,1013","12,1013","12,1013","12,1013","12,1013","12,1013","12,1014","12,1014","12,1014","12,1014","12,1015","12,1015","12,1016","12,1016","12,1016","12,1016","12,1017","12,1017","12,1017","12,1017","12,1017","12,1018","12,1018","12,1018","12,1018","12,1019","12,1019","12,1019","12,1019","12,1019","12,1019","12,1020","12,1020","12,1020","12,1020","12,1020","12,1020","12,1020","12,1020","12,1021","12,1021","12,1021","12,1021","12,1021","12,1021","12,1021","12,1023","12,1024","12,1025","12,1026","12,1027","12,1028","12,1029","12,1030","12,1031","12,1032","12,1033","12,1034","12,1035","12,1036","12,1072","12,1073"],"ٞ":{"2":[1],"4":[2],"6":[3],"9":[4],"10":[5],"33":[6],"34":[7,8,9],"38":[10],"42":[11],"45":[12],"48":[13],"52":[14,15],"55":[16],"58":[17],"60":[18],"63":[19],"66":[20],"67":[21],"68":[22,23],"77":[24],"89":[25,26,27],"90":[28],"91":[29],"92":[30],"94":[31],"96":[32],"101":[33],"102":[34],"104":[35],"105":[36],"114":[37],"118":[38],"119":[39],"125":[40,41],"129":[42],"132":[43],"144":[44,45],"146":[46],"148":[47],"151":[48,49],"155":[50,51,52,53],"156":[54,55],"158":[56,57],"159":[58,59],"162":[60],"164":[61,62],"165":[63],"166":[64,65],"169":[66],"170":[67,68],"173":[69],"178":[70],"179":[71],"184":[72],"186":[73],"188":[74],"192":[75],"194":[76],"197":[77,78],"198":[79],"199":[80],"200":[81],"201":[82],"202":[83],"203":[84],"204":[85],"205":[86],"206":[87,88,89,90],"224":[91],"240":[92,93],"248":[94],"257":[95],"262":[96],"269":[97,98],"289":[99],"307":[100],"312":[101],"324":[102],"335":[103],"342":[104],"350":[105,106],"359":[107],"364":[108],"374":[109],"379":[110],"383":[111],"388":[112],"393":[113],"395":[114,115,116],"418":[117],"428":[118],"431":[119],"434":[120],"446":[121,122,123],"452":[124],"458":[125],"465":[126],"469":[127,128],"481":[129],"492":[130,131],"501":[132],"504":[133],"512":[134],"514":[135],"515":[136],"522":[137],"523":[138],"525":[139],"527":[140],"528":[141],"529":[142],"530":[143,144,145],"540":[146],"543":[147],"550":[148],"553":[149],"556":[150],"564":[151],"566":[152],"572":[153],"575":[154,155],"579":[156,157],"600":[158],"608":[159],"614":[160],"622":[161],"630":[162],"638":[163],"649":[164],"653":[165],"656":[166],"669":[167],"676":[168],"677":[169,170],"679":[171],"680":[172],"742":[173],"763":[174],"801":[175],"823":[176],"833":[177],"839":[178],"849":[179],"873":[180],"876":[181],"883":[182],"885":[183],"886":[184],"891":[185],"896":[186],"898":[187],"913":[188],"922":[189],"928":[190],"933":[191],"935":[192],"944":[193],"947":[194],"953":[195],"954":[196],"957":[197],"959":[198],"962":[199],"963":[200],"965":[201],"980":[202],"983":[203],"985":[204],"989":[205],"993":[206],"994":[207],"1001":[208],"1002":[209],"1005":[210],"1007":[211],"1008":[212],"1013":[213],"1017":[214],"1022":[215],"1023":[216],"1024":[217],"1026":[218],"1033":[219],"1034":[220],"1035":[221],"1040":[222],"1045":[223],"1052":[224],"1054":[225],"1055":[226],"1056":[227],"1059":[228],"1061":[229],"1063":[230],"1066":[231],"1068":[232],"1069":[233],"1071":[234],"1075":[235],"1076":[236],"1077":[237],"1078":[238],"1080":[239],"1081":[240],"1082":[241],"1083":[242],"1084":[243],"1085":[244],"1086":[245],"1087":[246],"1088":[247],"1089":[248],"1090":[249],"1091":[250],"1094":[251],"1095":[252],"1100":[253],"1101":[254],"1105":[255],"1108":[256,257,258],"1117":[259,260],"1122":[261],"1126":[262],"1130":[263],"1134":[264],"1142":[265],"1147":[266,267],"1153":[268],"1182":[269],"1186":[270],"1197":[271,272],"1219":[273],"1230":[274],"1235":[275],"1239":[276],"1240":[277,278],"1247":[279,280,281,282],"1258":[283],"1272":[284],"1282":[285],"1314":[286],"1328":[287,288,289],"1343":[290],"1356":[291],"1370":[292,293],"1386":[294],"1397":[295],"1407":[296],"1419":[297],"1431":[298],"1449":[299],"1465":[300],"1474":[301],"1476":[302,303,304],"1486":[305,306,307],"1491":[308],"1502":[309,310,311],"1517":[312],"1525":[313],"1533":[314],"1540":[315],"1547":[316],"1560":[317],"1566":[318],"1569":[319],"1570":[320],"1571":[321],"1573":[322,323],"1582":[324],"1589":[325],"1595":[326,327],"1600":[328],"1641":[329,330,331,332],"1652":[333],"1663":[334],"1669":[335],"1678":[336,337],"1680":[338],"1686":[339],"1692":[340],"1695":[341],"1708":[342],"1709":[343],"1710":[344],"1713":[345],"1719":[346],"1724":[347],"1733":[348,349],"1750":[350],"1769":[351],"1778":[352,353],"1786":[354],"1792":[355],"1800":[356],"1804":[357],"1817":[358,359],"1822":[360],"1836":[361,362],"1841":[363,364],"1848":[365],"1858":[366],"1863":[367],"1867":[368],"1873":[369],"1883":[370],"1891":[371],"1901":[372],"1905":[373],"1908":[374],"1912":[375],"1920":[376,377],"1927":[378],"1933":[379],"1935":[380],"1938":[381],"1959":[382],"1965":[383,384],"1970":[385],"1976":[386],"1980":[387],"1983":[388],"1985":[389],"1988":[390],"1997":[391,392],"2008":[393],"2012":[394,395],"2023":[396,397,398],"2029":[399],"2034":[400],"2037":[401],"2041":[402],"2043":[403],"2046":[404,405],"2066":[406],"2070":[407],"2078":[408],"2082":[409,410],"2095":[411],"2102":[412],"2105":[413],"2118":[414,415],"2135":[416],"2137":[417,418],"2141":[419],"2145":[420],"2149":[421],"2151":[422],"2160":[423],"2165":[424],"2174":[425],"2180":[426],"2186":[427],"2187":[428,429],"2196":[430],"2203":[431,432],"2209":[433],"2220":[434],"2231":[435,436,437],"2238":[438],"2243":[439],"2250":[440],"2256":[441],"2273":[442],"2278":[443],"2287":[444],"2305":[445],"2311":[446],"2312":[447,448,449],"2322":[450],"2336":[451],"2349":[452],"2357":[453,454,455],"2362":[456,457],"2392":[458],"2397":[459],"2428":[460],"2434":[461],"2456":[462],"2483":[463],"2486":[464],"2494":[465],"2509":[466],"2517":[467],"2519":[468],"2521":[469],"2523":[470],"2532":[471],"2537":[472],"2542":[473],"2544":[474],"2546":[475],"2549":[476],"2552":[477],"2558":[478,479],"2559":[480],"2560":[481],"2561":[482],"2562":[483],"2595":[484,485],"2634":[486,487],"2658":[488],"2665":[489],"2674":[490],"2679":[491],"2683":[492],"2698":[493,494,495],"2706":[496],"2712":[497,498],"2717":[499],"2720":[500],"2721":[501],"2725":[502],"2731":[503],"2735":[504],"2749":[505],"2773":[506],"2774":[507,508],"2791":[509,510],"2796":[511],"2803":[512],"2810":[513],"2816":[514,515],"2829":[516],"2832":[517],"2833":[518,519,520],"2840":[521],"2845":[522],"2854":[523],"2859":[524],"2863":[525],"2873":[526],"2874":[527,528,529],"2884":[530,531],"2889":[532],"2907":[533],"2913":[534],"2924":[535],"2927":[536],"2929":[537],"2931":[538],"2935":[539],"2940":[540],"2946":[541],"2955":[542],"2966":[543,544],"2980":[545],"2989":[546,547],"3011":[548],"3038":[549,550,551,552],"3054":[553],"3062":[554],"3077":[555,556],"3090":[557],"3096":[558],"3103":[559,560],"3111":[561],"3117":[562],"3121":[563],"3122":[564,565],"3126":[566],"3132":[567],"3147":[568,569],"3152":[570],"3156":[571],"3162":[572],"3169":[573],"3173":[574],"3181":[575],"3198":[576],"3199":[577,578],"3211":[579,580],"3214":[581],"3219":[582],"3227":[583],"3231":[584],"3235":[585],"3239":[586],"3244":[587],"3246":[588],"3251":[589,590],"3264":[591,592],"3268":[593],"3269":[594],"3278":[595],"3281":[596],"3291":[597],"3299":[598],"3300":[599,600,601,602,603],"3308":[604],"3312":[605,606],"3315":[607],"3318":[608],"3323":[609],"3327":[610],"3329":[611],"3332":[612,613],"3345":[614],"3356":[615],"3372":[616,617],"3378":[618],"3384":[619],"3391":[620,621],"3402":[622],"3403":[623,624],"3409":[625],"3414":[626,627],"3426":[628],"3431":[629],"3434":[630],"3438":[631,632],"3441":[633],"3445":[634],"3452":[635],"3454":[636],"3457":[637,638,639,640,641,642],"3467":[643],"3484":[644],"3491":[645,646],"3504":[647,648],"3506":[649],"3511":[650],"3515":[651],"3520":[652],"3521":[653,654],"3523":[655],"3530":[656],"3531":[657],"3536":[658],"3546":[659],"3549":[660],"3554":[661],"3572":[662],"3573":[663,664],"3585":[665],"3599":[666],"3603":[667,668],"3620":[669,670],"3627":[671],"3635":[672],"3639":[673,674],"3644":[675],"3651":[676,677],"3667":[678],"3677":[679],"3684":[680],"3686":[681],"3694":[682],"3704":[683],"3705":[684,685,686],"3713":[687],"3719":[688],"3747":[689],"3752":[690],"3765":[691,692],"3773":[693],"3784":[694],"3797":[695],"3806":[696],"3811":[697],"3820":[698,699],"3834":[700],"3844":[701,702],"3854":[703],"3867":[704],"3871":[705],"3875":[706,707],"3883":[708],"3895":[709],"3902":[710],"3909":[711],"3915":[712,713],"3920":[714],"3930":[715],"3940":[716,717],"3960":[718],"3970":[719,720],"3971":[721],"3973":[722],"3975":[723],"3978":[724,725,726],"3985":[727],"3993":[728],"4001":[729,730],"4002":[731],"4005":[732],"4007":[733],"4009":[734,735],"4012":[736],"4014":[737],"4020":[738],"4021":[739],"4022":[740],"4023":[741],"4025":[742],"4027":[743,744],"4034":[745],"4039":[746,747],"4045":[748],"4053":[749,750],"4060":[751],"4070":[752,753,754],"4084":[755],"4095":[756],"4102":[757,758],"4110":[759],"4116":[760],"4120":[761],"4124":[762],"4136":[763,764],"4143":[765],"4147":[766,767],"4156":[768],"4158":[769],"4164":[770,771],"4173":[772],"4178":[773],"4180":[774],"4188":[775],"4210":[776],"4216":[777],"4226":[778],"4228":[779,780,781],"4235":[782],"4247":[783],"4249":[784],"4252":[785,786],"4260":[787],"4265":[788],"4268":[789],"4272":[790],"4274":[791],"4285":[792,793,794,795],"4295":[796,797],"4298":[798],"4303":[799],"4307":[800],"4310":[801,802],"4312":[803],"4315":[804],"4317":[805],"4324":[806],"4332":[807],"4342":[808],"4343":[809],"4349":[810,811],"4356":[812],"4364":[813],"4370":[814,815],"4379":[816],"4385":[817],"4389":[818],"4393":[819,820],"4408":[821],"4414":[822],"4426":[823],"4436":[824],"4448":[825,826],"4451":[827],"4456":[828],"4458":[829],"4460":[830],"4474":[831],"4484":[832],"4485":[833],"4489":[834],"4490":[835,836],"4507":[837],"4523":[838,839],"4529":[840],"4542":[841],"4547":[842],"4552":[843],"4554":[844],"4557":[845],"4565":[846],"4567":[847],"4570":[848],"4574":[849,850],"4578":[851],"4579":[852],"4580":[853],"4581":[854,855],"4588":[856],"4589":[857],"4590":[858],"4591":[859],"4592":[860],"4593":[861],"4594":[862],"4596":[863],"4597":[864],"4598":[865,866,867,868],"4604":[869,870],"4606":[871],"4610":[872],"4612":[873],"4614":[874],"4620":[875,876,877],"4623":[878],"4626":[879,880],"4639":[881],"4642":[882],"4652":[883],"4653":[884,885,886],"4657":[887],"4675":[888],"4676":[889],"4680":[890],"4681":[891],"4685":[892],"4694":[893],"4699":[894],"4713":[895,896],"4728":[897],"4731":[898,899],"4736":[900],"4741":[901],"4746":[902],"4750":[903,904,905],"4759":[906],"4770":[907,908],"4774":[909],"4779":[910],"4781":[911],"4783":[912],"4788":[913],"4789":[914],"4791":[915],"4793":[916],"4796":[917],"4797":[918,919,920],"4804":[921],"4809":[922],"4819":[923,924],"4820":[925],"4821":[926],"4823":[927],"4824":[928],"4825":[929,930,931],"4827":[932],"4828":[933],"4833":[934],"4834":[935],"4836":[936],"4837":[937],"4843":[938],"4862":[939],"4864":[940,941],"4886":[942,943],"4898":[944],"4904":[945],"4906":[946],"4907":[947],"4909":[948],"4914":[949],"4926":[950,951,952],"4938":[953],"4945":[954],"4952":[955],"4960":[956,957],"4965":[958],"4967":[959],"4970":[960],"4977":[961],"4980":[962],"4984":[963],"4986":[964],"4988":[965],"4991":[966,967],"4993":[968],"4996":[969],"4998":[970],"5005":[971],"5006":[972],"5011":[973],"5013":[974,975],"5019":[976],"5024":[977],"5028":[978],"5030":[979],"5038":[980,981],"5043":[982],"5046":[983],"5047":[984],"5048":[985],"5050":[986],"5052":[987],"5056":[988,989],"5067":[990],"5071":[991],"5083":[992],"5087":[993],"5093":[994],"5096":[995],"5102":[996],"5113":[997],"5126":[998],"5134":[999],"5152":[1000],"5161":[1001],"5168":[1002,1003],"5174":[1004],"5177":[1005],"5180":[1006],"5181":[1007],"5186":[1008,1009],"5187":[1010],"5190":[1011],"5193":[1012],"5194":[1013],"5197":[1014],"5198":[1015,1016],"5210":[1017,1018],"5215":[1019],"5219":[1020,1021],"5228":[1022],"5233":[1023],"5237":[1024],"5242":[1025,1026],"5247":[1027],"5248":[1028,1029,1030,1031],"5249":[1032],"5250":[1033],"5251":[1034],"5253":[1035],"5254":[1036,1037],"5256":[1038],"5260":[1039],"5261":[1040],"5268":[1041],"5269":[1042,1043,1044],"5275":[1045],"5280":[1046],"5285":[1047],"5288":[1048],"5293":[1049],"5301":[1050],"5309":[1051,1052,1053,1054],"5310":[1055],"5312":[1056],"5318":[1057],"5319":[1058,1059,1060],"5324":[1061],"5327":[1062,1063],"5329":[1064],"5331":[1065],"5337":[1066],"5344":[1067],"5345":[1068,1069],"5354":[1070],"5363":[1071,1072,1073],"5393":[1074,1075],"5403":[1076],"5404":[1077],"5411":[1078],"5417":[1079],"5419":[1080],"5422":[1081],"5429":[1082],"5431":[1083],"5435":[1084,1085,1086],"5440":[1087],"5445":[1088],"5446":[1089],"5448":[1090,1091],"5453":[1092],"5458":[1093],"5465":[1094,1095],"5471":[1096],"5486":[1097],"5488":[1098],"5490":[1099,1100],"5500":[1101],"5502":[1102],"5504":[1103],"5508":[1104,1105],"5516":[1106],"5518":[1107],"5519":[1108],"5521":[1109,1110,1111,1112],"5526":[1113],"5530":[1114],"5537":[1115,1116],"5550":[1117],"5553":[1118],"5554":[1119],"5557":[1120],"5562":[1121],"5566":[1122,1123],"5568":[1124],"5573":[1125],"5576":[1126],"5579":[1127],"5581":[1128],"5595":[1129],"5602":[1130],"5604":[1131],"5607":[1132,1133,1134],"5615":[1135],"5624":[1136],"5626":[1137],"5630":[1138,1139],"5648":[1140],"5650":[1141],"5653":[1142],"5654":[1143,1144,1145],"5657":[1146],"5663":[1147,1148],"5666":[1149],"5668":[1150],"5671":[1151],"5672":[1152],"5674":[1153],"5678":[1154],"5680":[1155],"5686":[1156],"5693":[1157],"5702":[1158,1159],"5704":[1160],"5705":[1161],"5707":[1162],"5711":[1163],"5712":[1164],"5713":[1165,1166,1167],"5721":[1168],"5723":[1169],"5725":[1170],"5726":[1171],"5727":[1172],"5731":[1173],"5733":[1174],"5736":[1175],"5737":[1176],"5739":[1177],"5740":[1178],"5742":[1179,1180],"5756":[1181,1182],"5758":[1183],"5760":[1184],"5761":[1185,1186],"5764":[1187],"5767":[1188],"5776":[1189],"5784":[1190],"5785":[1191,1192],"5788":[1193],"5790":[1194],"5791":[1195],"5792":[1196],"5793":[1197],"5796":[1198],"5799":[1199],"5800":[1200],"5801":[1201],"5802":[1202],"5803":[1203],"5807":[1204],"5808":[1205],"5809":[1206,1207],"5817":[1208],"5828":[1209],"5841":[1210],"5847":[1211,1212,1213],"5852":[1214],"5856":[1215,1216],"5860":[1217],"5862":[1218],"5864":[1219],"5866":[1220],"5867":[1221],"5868":[1222],"5869":[1223],"5870":[1224],"5877":[1225],"5879":[1226],"5880":[1227],"5885":[1228],"5888":[1229],"5891":[1230],"5905":[1231],"5913":[1232,1233],"5928":[1234],"5945":[1235],"5951":[1236],"5958":[1237],"5962":[1238,1239,1240],"5967":[1241],"5971":[1242],"5978":[1243],"5982":[1244],"5983":[1245],"5990":[1246],"5994":[1247],"6005":[1248],"6019":[1249],"6038":[1250],"6039":[1251,1252,1253],"6043":[1254],"6045":[1255,1256,1257],"6059":[1258],"6064":[1259],"6070":[1260],"6081":[1261,1262],"6090":[1263],"6093":[1264],"6096":[1265],"6107":[1266,1267,1268],"6109":[1269],"6110":[1270],"6115":[1271],"6120":[1272],"6122":[1273],"6123":[1274],"6124":[1275],"6127":[1276],"6128":[1277,1278],"6132":[1279],"6134":[1280],"6136":[1281],"6138":[1282],"6142":[1283],"6144":[1284],"6148":[1285],"6150":[1286],"6153":[1287],"6155":[1288],"6158":[1289],"6168":[1290,1291,1292],"6178":[1293],"6188":[1294],"6197":[1295,1296,1297],"6203":[1298],"6208":[1299],"6214":[1300],"6216":[1301],"6222":[1302],"6230":[1303,1304,1305],"6234":[1306],"6275":[1307],"6278":[1308],"6281":[1309],"6282":[1310],"6284":[1311],"6307":[1312],"6309":[1313],"6310":[1314],"6311":[1315],"6325":[1316],"6328":[1317],"6329":[1318],"6330":[1319],"6346":[1320],"6347":[1321],"6355":[1322],"6356":[1323],"6362":[1324,1325],"6364":[1326],"6379":[1327],"6396":[1328],"6397":[1329],"6400":[1330],"6402":[1331],"6405":[1332,1333],"6408":[1334],"6409":[1335],"6410":[1336],"6413":[1337],"6422":[1338],"6431":[1339],"6435":[1340],"6446":[1341],"6450":[1342],"6454":[1343],"6455":[1344,1345,1346,1347],"6458":[1348,1349],"6464":[1350],"6470":[1351],"6475":[1352],"6477":[1353],"6479":[1354],"6480":[1355],"6481":[1356],"6482":[1357],"6483":[1358],"6485":[1359],"6487":[1360],"6494":[1361],"6497":[1362],"6503":[1363],"6525":[1364],"6530":[1365,1366],"6532":[1367],"6535":[1368],"6539":[1369],"6540":[1370],"6542":[1371],"6543":[1372],"6546":[1373],"6547":[1374],"6548":[1375,1376],"6553":[1377],"6560":[1378],"6564":[1379],"6568":[1380],"6570":[1381],"6572":[1382],"6574":[1383],"6579":[1384,1385,1386],"6585":[1387],"6591":[1388],"6594":[1389,1390,1391],"6599":[1392],"6601":[1393],"6609":[1394],"6614":[1395],"6618":[1396],"6619":[1397],"6627":[1398,1399,1400],"6651":[1401],"6679":[1402],"6691":[1403],"6708":[1404],"6740":[1405],"6746":[1406],"6753":[1407],"6762":[1408],"6763":[1409],"6765":[1410],"6767":[1411],"6771":[1412],"6776":[1413],"6794":[1414],"6803":[1415],"6810":[1416],"6816":[1417],"6819":[1418],"6821":[1419],"6826":[1420],"6827":[1421],"6829":[1422],"6833":[1423],"6836":[1424],"6839":[1425],"6841":[1426],"6842":[1427],"6845":[1428],"6848":[1429],"6851":[1430],"6852":[1431],"6857":[1432],"6863":[1433],"6864":[1434],"6865":[1435],"6870":[1436],"6871":[1437],"6872":[1438],"6873":[1439],"6875":[1440],"6876":[1441],"6879":[1442],"6880":[1443],"6883":[1444],"6884":[1445],"6885":[1446],"6886":[1447],"6888":[1448],"6889":[1449],"6890":[1450,1451],"6893":[1452],"6895":[1453],"6915":[1454],"6917":[1455],"6918":[1456],"6919":[1457],"6920":[1458],"6923":[1459],"6924":[1460],"6934":[1461],"6960":[1462],"6965":[1463,1464],"6967":[1465],"6970":[1466],"6972":[1467],"6980":[1468],"6982":[1469],"6984":[1470],"6992":[1471],"6994":[1472],"6998":[1473],"7004":[1474],"7010":[1475,1476],"7016":[1477],"7023":[1478],"7026":[1479],"7027":[1480],"7028":[1481],"7030":[1482],"7031":[1483],"7032":[1484],"7033":[1485],"7036":[1486],"7037":[1487],"7039":[1488],"7042":[1489],"7049":[1490],"7050":[1491,1492],"7051":[1493],"7052":[1494],"7054":[1495],"7059":[1496],"7060":[1497],"7061":[1498,1499],"7063":[1500],"7066":[1501],"7067":[1502],"7068":[1503],"7070":[1504],"7071":[1505],"7073":[1506],"7078":[1507],"7081":[1508],"7085":[1509],"7087":[1510],"7089":[1511],"7092":[1512],"7093":[1513],"7102":[1514],"7104":[1515],"7105":[1516,1517,1518,1519],"7118":[1520],"7123":[1521],"7131":[1522],"7137":[1523,1524],"7152":[1525],"7165":[1526],"7171":[1527],"7175":[1528],"7180":[1529],"7183":[1530],"7188":[1531],"7191":[1532],"7195":[1533],"7198":[1534,1535],"7202":[1536],"7208":[1537],"7211":[1538],"7215":[1539],"7218":[1540],"7219":[1541],"7220":[1542],"7221":[1543],"7222":[1544,1545],"7241":[1546],"7248":[1547],"7265":[1548,1549],"7278":[1550],"7292":[1551],"7295":[1552,1553],"7309":[1554],"7323":[1555],"7326":[1556],"7334":[1557],"7338":[1558],"7344":[1559],"7347":[1560],"7351":[1561,1562],"7352":[1563],"7358":[1564],"7374":[1565],"7390":[1566,1567,1568],"7394":[1569],"7401":[1570],"7406":[1571],"7412":[1572],"7417":[1573],"7424":[1574],"7431":[1575],"7435":[1576,1577],"7438":[1578],"7442":[1579],"7446":[1580],"7449":[1581],"7451":[1582],"7459":[1583],"7474":[1584],"7480":[1585],"7488":[1586],"7493":[1587],"7498":[1588,1589],"7517":[1590],"7521":[1591],"7525":[1592],"7528":[1593],"7531":[1594],"7533":[1595],"7536":[1596],"7542":[1597],"7548":[1598],"7551":[1599],"7553":[1600],"7557":[1601],"7559":[1602],"7561":[1603],"7564":[1604,1605],"7583":[1606],"7591":[1607],"7595":[1608,1609],"7607":[1610,1611],"7618":[1612],"7620":[1613],"7621":[1614],"7623":[1615],"7626":[1616],"7629":[1617],"7631":[1618],"7638":[1619],"7639":[1620],"7641":[1621],"7647":[1622],"7653":[1623],"7655":[1624],"7661":[1625,1626],"7666":[1627],"7677":[1628,1629],"7699":[1630,1631],"7709":[1632,1633],"7713":[1634],"7716":[1635],"7721":[1636],"7727":[1637],"7730":[1638],"7733":[1639],"7735":[1640],"7737":[1641],"7740":[1642],"7745":[1643],"7752":[1644],"7755":[1645],"7768":[1646,1647],"7770":[1648],"7773":[1649],"7785":[1650],"7786":[1651],"7789":[1652],"7790":[1653],"7793":[1654],"7798":[1655,1656,1657],"7801":[1658],"7806":[1659],"7812":[1660],"7814":[1661],"7816":[1662],"7818":[1663],"7822":[1664],"7824":[1665],"7831":[1666],"7837":[1667,1668],"7845":[1669],"7847":[1670],"7848":[1671,1672],"7859":[1673],"7865":[1674],"7868":[1675],"7873":[1676],"7879":[1677,1678],"7883":[1679],"7887":[1680],"7890":[1681],"7892":[1682],"7898":[1683],"7904":[1684,1685],"7906":[1686],"7911":[1687],"7912":[1688],"7913":[1689],"7914":[1690],"7915":[1691],"7916":[1692,1693],"7927":[1694],"7932":[1695],"7935":[1696],"7941":[1697,1698],"7954":[1699],"7960":[1700],"7967":[1701,1702],"7970":[1703],"7981":[1704],"7985":[1705],"7989":[1706],"7990":[1707,1708,1709],"7995":[1710],"7998":[1711],"8002":[1712],"8004":[1713],"8007":[1714],"8009":[1715],"8011":[1716],"8013":[1717],"8014":[1718],"8015":[1719],"8018":[1720],"8019":[1721,1722],"8022":[1723],"8023":[1724],"8024":[1725],"8028":[1726],"8034":[1727],"8042":[1728],"8044":[1729],"8045":[1730],"8046":[1731],"8047":[1732],"8048":[1733],"8049":[1734],"8050":[1735],"8051":[1736],"8052":[1737],"8056":[1738,1739,1740],"8063":[1741],"8084":[1742],"8095":[1743],"8107":[1744],"8112":[1745],"8115":[1746],"8120":[1747],"8122":[1748],"8124":[1749],"8145":[1750],"8164":[1751,1752],"8171":[1753],"8183":[1754,1755],"8187":[1756],"8189":[1757],"8194":[1758],"8199":[1759],"8201":[1760],"8209":[1761,1762],"8219":[1763],"8231":[1764],"8234":[1765],"8246":[1766],"8251":[1767,1768,1769,1770],"8253":[1771],"8256":[1772],"8257":[1773],"8260":[1774],"8266":[1775],"8271":[1776],"8273":[1777],"8275":[1778],"8276":[1779],"8279":[1780,1781],"8281":[1782],"8282":[1783],"8287":[1784],"8289":[1785],"8290":[1786],"8291":[1787],"8293":[1788],"8298":[1789,1790,1791],"8301":[1792],"8304":[1793],"8307":[1794],"8310":[1795],"8312":[1796],"8313":[1797],"8318":[1798],"8319":[1799],"8323":[1800],"8324":[1801,1802],"8327":[1803],"8329":[1804],"8332":[1805],"8333":[1806],"8334":[1807,1808],"8337":[1809],"8342":[1810],"8345":[1811],"8347":[1812],"8350":[1813],"8356":[1814,1815,1816],"8362":[1817,1818],"8367":[1819],"8369":[1820],"8373":[1821],"8381":[1822],"8383":[1823],"8385":[1824,1825],"8390":[1826,1827],"8394":[1828],"8397":[1829],"8398":[1830],"8401":[1831],"8402":[1832],"8403":[1833],"8404":[1834],"8405":[1835],"8406":[1836],"8407":[1837],"8408":[1838,1839],"8421":[1840],"8425":[1841],"8434":[1842,1843],"8435":[1844],"8437":[1845],"8439":[1846],"8441":[1847],"8445":[1848],"8448":[1849],"8449":[1850],"8451":[1851],"8460":[1852,1853,1854,1855],"8470":[1856],"8478":[1857],"8480":[1858],"8483":[1859],"8487":[1860],"8488":[1861],"8497":[1862],"8510":[1863],"8513":[1864],"8520":[1865,1866],"8523":[1867],"8525":[1868],"8527":[1869],"8528":[1870],"8529":[1871,1872],"8532":[1873],"8540":[1874],"8548":[1875],"8549":[1876],"8551":[1877,1878],"8567":[1879],"8572":[1880],"8577":[1881],"8582":[1882],"8585":[1883],"8606":[1884,1885],"8614":[1886,1887],"8623":[1888],"8625":[1889],"8634":[1890],"8636":[1891],"8637":[1892],"8638":[1893,1894],"8646":[1895,1896],"8650":[1897],"8651":[1898],"8655":[1899,1900],"8669":[1901,1902],"8670":[1903],"8672":[1904],"8676":[1905],"8678":[1906],"8679":[1907],"8687":[1908],"8691":[1909,1910],"8717":[1911,1912],"8729":[1913],"8740":[1914],"8747":[1915],"8753":[1916,1917,1918],"8763":[1919],"8767":[1920],"8775":[1921,1922],"8785":[1923,1924],"8793":[1925],"8816":[1926],"8830":[1927],"8831":[1928],"8832":[1929],"8838":[1930],"8839":[1931],"8843":[1932],"8846":[1933],"8858":[1934,1935],"8868":[1936,1937],"8869":[1938],"8870":[1939],"8874":[1940],"8875":[1941],"8877":[1942],"8880":[1943],"8882":[1944],"8885":[1945],"8888":[1946,1947],"8891":[1948],"8895":[1949],"8899":[1950],"8906":[1951],"8915":[1952,1953],"8930":[1954],"8934":[1955],"8940":[1956,1957],"8953":[1958,1959],"8963":[1960],"8971":[1961],"8983":[1962],"8992":[1963],"8993":[1964,1965,1966,1967],"8998":[1968],"9004":[1969],"9010":[1970,1971],"9018":[1972],"9031":[1973],"9034":[1974],"9037":[1975],"9043":[1976],"9044":[1977],"9045":[1978],"9062":[1979,1980],"9068":[1981],"9070":[1982],"9092":[1983],"9100":[1984,1985],"9119":[1986],"9126":[1987],"9143":[1988],"9151":[1989],"9154":[1990],"9157":[1991],"9167":[1992,1993,1994,1995],"9171":[1996],"9173":[1997],"9174":[1998],"9175":[1999],"9176":[2000],"9177":[2001],"9178":[2002],"9181":[2003],"9185":[2004],"9193":[2005],"9201":[2006],"9212":[2007,2008,2009],"9220":[2010],"9227":[2011,2012],"9234":[2013],"9242":[2014],"9248":[2015,2016,2017],"9256":[2018],"9281":[2019,2020],"9286":[2021],"9292":[2022],"9296":[2023],"9301":[2024,2025],"9315":[2026],"9328":[2027],"9340":[2028],"9342":[2029],"9356":[2030,2031],"9358":[2032,2033],"9362":[2034],"9365":[2035],"9372":[2036],"9377":[2037],"9382":[2038],"9389":[2039],"9393":[2040],"9399":[2041],"9410":[2042],"9423":[2043],"9429":[2044],"9430":[2045,2046],"9448":[2047],"9459":[2048],"9472":[2049,2050,2051],"9475":[2052],"9478":[2053],"9480":[2054],"9482":[2055],"9484":[2056],"9489":[2057],"9492":[2058],"9498":[2059],"9500":[2060],"9501":[2061,2062],"9508":[2063],"9515":[2064],"9520":[2065],"9522":[2066],"9526":[2067],"9535":[2068,2069],"9536":[2070],"9537":[2071],"9538":[2072],"9539":[2073],"9540":[2074],"9543":[2075,2076,2077],"9548":[2078],"9551":[2079],"9555":[2080],"9557":[2081],"9560":[2082],"9567":[2083],"9570":[2084],"9572":[2085],"9576":[2086],"9587":[2087,2088],"9593":[2089],"9597":[2090],"9600":[2091],"9604":[2092],"9607":[2093],"9610":[2094],"9612":[2095],"9615":[2096],"9616":[2097],"9619":[2098],"9620":[2099],"9623":[2100],"9631":[2101,2102],"9634":[2103],"9642":[2104],"9647":[2105],"9651":[2106],"9656":[2107],"9658":[2108],"9661":[2109],"9672":[2110,2111],"9675":[2112],"9677":[2113],"9680":[2114],"9683":[2115],"9688":[2116],"9691":[2117],"9693":[2118],"9695":[2119],"9699":[2120],"9765":[2121,2122],"9766":[2123,2124,2125],"9767":[2126],"9768":[2127],"9769":[2128],"9770":[2129],"9771":[2130],"9772":[2131],"9773":[2132],"9774":[2133],"9775":[2134],"9776":[2135],"9777":[2136],"9778":[2137],"9779":[2138],"9780":[2139],"9781":[2140],"9782":[2141],"9783":[2142],"9784":[2143],"9785":[2144],"9786":[2145],"9787":[2146],"9788":[2147],"9789":[2148],"9790":[2149],"9791":[2150],"9792":[2151],"9793":[2152],"9794":[2153],"9795":[2154],"9796":[2155],"9797":[2156],"9798":[2157],"9799":[2158],"9800":[2159],"9801":[2160],"9802":[2161],"9803":[2162],"9804":[2163],"9805":[2164],"9806":[2165],"9807":[2166],"9808":[2167],"9809":[2168],"9810":[2169],"9811":[2170],"9812":[2171],"9813":[2172],"9814":[2173],"9815":[2174],"9816":[2175],"9817":[2176],"9818":[2177],"9819":[2178],"9820":[2179],"9821":[2180,2181],"9822":[2182],"9823":[2183],"9824":[2184],"9825":[2185],"9826":[2186],"9827":[2187],"9828":[2188],"9829":[2189],"9830":[2190],"9831":[2191],"9832":[2192],"9833":[2193],"9834":[2194],"9835":[2195],"9836":[2196],"9837":[2197],"9838":[2198],"9839":[2199],"9840":[2200],"9841":[2201],"9842":[2202],"9843":[2203],"9844":[2204],"9845":[2205],"9846":[2206],"9847":[2207],"9848":[2208],"9849":[2209],"9850":[2210],"9851":[2211],"9852":[2212],"9853":[2213],"9854":[2214],"9855":[2215],"9856":[2216],"9858":[2217,2218,2219,2220,2221],"9859":[2222],"9860":[2223],"9861":[2224],"9862":[2225],"9863":[2226],"9864":[2227],"9865":[2228],"9866":[2229],"9867":[2230],"9868":[2231],"9869":[2232],"9870":[2233],"9871":[2234],"9872":[2235],"9873":[2236],"9874":[2237],"9875":[2238],"9876":[2239],"9877":[2240],"9878":[2241],"9879":[2242],"9880":[2243],"9881":[2244],"9882":[2245],"9883":[2246],"9884":[2247],"9885":[2248],"9886":[2249],"9887":[2250],"9888":[2251],"9889":[2252],"9890":[2253],"9891":[2254],"9892":[2255],"9893":[2256],"9894":[2257],"9895":[2258],"9896":[2259],"9897":[2260],"9898":[2261],"9899":[2262],"9900":[2263],"9901":[2264],"9902":[2265],"9903":[2266],"9904":[2267],"9905":[2268],"9906":[2269],"9907":[2270],"9908":[2271],"9909":[2272],"9910":[2273],"9911":[2274,2275],"9912":[2276],"9913":[2277],"9914":[2278],"9915":[2279],"9916":[2280],"9917":[2281],"9918":[2282],"9919":[2283],"9920":[2284],"9921":[2285],"9922":[2286],"9923":[2287],"9924":[2288],"9925":[2289],"9926":[2290],"9927":[2291],"9928":[2292],"9929":[2293],"9930":[2294],"9931":[2295],"9932":[2296],"9933":[2297],"9934":[2298],"9935":[2299],"9936":[2300],"9937":[2301],"9938":[2302],"9939":[2303],"9940":[2304],"9941":[2305],"9942":[2306],"9943":[2307],"9944":[2308],"9945":[2309],"9946":[2310],"9947":[2311],"9948":[2312],"9949":[2313],"9950":[2314],"9951":[2315],"9952":[2316],"9953":[2317],"9954":[2318],"9955":[2319],"9956":[2320],"9957":[2321],"9958":[2322],"9959":[2323],"9960":[2324],"9961":[2325],"9962":[2326],"9963":[2327],"9964":[2328],"9965":[2329],"9966":[2330],"9967":[2331],"9968":[2332],"9969":[2333],"9970":[2334],"9971":[2335],"9972":[2336],"9973":[2337],"9974":[2338],"9975":[2339],"9976":[2340],"9977":[2341],"9978":[2342],"9979":[2343],"9980":[2344],"9981":[2345],"9982":[2346],"9983":[2347],"9984":[2348],"9985":[2349],"9986":[2350],"9987":[2351],"9988":[2352],"9989":[2353],"9990":[2354],"9991":[2355],"9992":[2356],"9993":[2357],"9994":[2358],"9995":[2359],"9996":[2360],"9997":[2361],"9998":[2362],"9999":[2363],"10000":[2364],"10001":[2365],"10002":[2366],"10003":[2367],"10004":[2368],"10005":[2369],"10006":[2370],"10007":[2371],"10008":[2372],"10009":[2373],"10010":[2374],"10011":[2375],"10012":[2376],"10013":[2377],"10014":[2378],"10015":[2379,2380],"10016":[2381],"10017":[2382],"10018":[2383],"10019":[2384],"10020":[2385],"10021":[2386],"10022":[2387],"10023":[2388],"10024":[2389],"10025":[2390],"10026":[2391,2392],"10027":[2393],"10028":[2394],"10029":[2395],"10030":[2396],"10031":[2397],"10032":[2398],"10033":[2399],"10034":[2400],"10035":[2401],"10036":[2402],"10037":[2403],"10038":[2404],"10039":[2405,2406,2407],"10040":[2408],"10041":[2409],"10042":[2410],"10043":[2411],"10044":[2412],"10045":[2413],"10046":[2414],"10047":[2415],"10048":[2416,2417],"10049":[2418],"10050":[2419],"10051":[2420],"10052":[2421],"10053":[2422],"10054":[2423],"10055":[2424],"10056":[2425],"10057":[2426],"10058":[2427],"10059":[2428],"10060":[2429],"10061":[2430],"10062":[2431],"10063":[2432,2433],"10064":[2434],"10065":[2435],"10066":[2436],"10067":[2437],"10068":[2438],"10069":[2439],"10070":[2440],"10071":[2441],"10072":[2442],"10073":[2443],"10074":[2444],"10075":[2445,2446],"10076":[2447],"10077":[2448],"10078":[2449],"10079":[2450],"10080":[2451],"10081":[2452],"10082":[2453],"10083":[2454],"10084":[2455,2456],"10085":[2457],"10086":[2458],"10087":[2459],"10088":[2460],"10089":[2461],"10090":[2462],"10091":[2463],"10092":[2464],"10093":[2465],"10094":[2466],"10095":[2467],"10096":[2468],"10097":[2469],"10098":[2470],"10099":[2471],"10100":[2472],"10101":[2473],"10102":[2474],"10103":[2475],"10104":[2476],"10105":[2477],"10106":[2478],"10107":[2479],"10108":[2480],"10109":[2481],"10110":[2482],"10111":[2483],"10112":[2484,2485,2486,2487,2488],"10113":[2489],"10114":[2490],"10115":[2491],"10116":[2492],"10117":[2493],"10118":[2494],"10119":[2495],"10120":[2496],"10121":[2497],"10122":[2498],"10123":[2499],"10124":[2500],"10125":[2501],"10126":[2502],"10127":[2503],"10128":[2504],"10129":[2505],"10130":[2506],"10131":[2507],"10132":[2508],"10133":[2509,2510],"10134":[2511],"10135":[2512],"10136":[2513],"10137":[2514],"10138":[2515],"10139":[2516],"10140":[2517],"10141":[2518],"10142":[2519],"10143":[2520],"10144":[2521],"10145":[2522],"10146":[2523],"10147":[2524],"10148":[2525],"10149":[2526],"10150":[2527],"10151":[2528],"10152":[2529],"10153":[2530],"10154":[2531],"10155":[2532],"10156":[2533],"10157":[2534],"10158":[2535],"10159":[2536,2537,2538],"10160":[2539],"10161":[2540],"10162":[2541],"10163":[2542],"10164":[2543],"10165":[2544],"10166":[2545,2546],"10167":[2547],"10168":[2548,2549,2550],"10169":[2551],"10170":[2552],"10171":[2553],"10172":[2554],"10173":[2555],"10174":[2556],"10175":[2557],"10176":[2558],"10177":[2559],"10178":[2560],"10179":[2561],"10180":[2562,2563],"10181":[2564],"10182":[2565],"10183":[2566],"10184":[2567],"10185":[2568],"10186":[2569],"10187":[2570],"10188":[2571],"10189":[2572],"10190":[2573],"10191":[2574],"10192":[2575],"10193":[2576],"10194":[2577],"10195":[2578],"10196":[2579],"10197":[2580],"10198":[2581],"10199":[2582],"10200":[2583],"10201":[2584],"10202":[2585],"10203":[2586],"10204":[2587],"10205":[2588,2589],"10206":[2590],"10207":[2591],"10208":[2592],"10209":[2593],"10210":[2594],"10211":[2595],"10212":[2596],"10213":[2597],"10214":[2598],"10215":[2599],"10216":[2600],"10217":[2601],"10218":[2602],"10219":[2603],"10220":[2604],"10221":[2605],"10222":[2606],"10223":[2607],"10224":[2608],"10225":[2609],"10226":[2610],"10227":[2611,2612,2613,2614],"10228":[2615],"10229":[2616],"10230":[2617],"10231":[2618,2619],"10232":[2620],"10233":[2621],"10234":[2622,2623],"10235":[2624],"10236":[2625],"10237":[2626],"10238":[2627],"10239":[2628,2629],"10240":[2630],"10241":[2631],"10242":[2632],"10243":[2633],"10244":[2634],"10245":[2635],"10246":[2636],"10247":[2637,2638,2639,2640],"10248":[2641],"10249":[2642],"10250":[2643],"10251":[2644],"10252":[2645],"10253":[2646],"10254":[2647],"10255":[2648],"10256":[2649],"10257":[2650,2651],"10258":[2652],"10259":[2653],"10260":[2654],"10261":[2655],"10262":[2656],"10263":[2657],"10264":[2658],"10265":[2659],"10266":[2660],"10267":[2661],"10268":[2662],"10269":[2663,2664],"10270":[2665],"10271":[2666],"10272":[2667],"10273":[2668,2669],"10274":[2670],"10275":[2671],"10276":[2672],"10277":[2673,2674,2675,2676,2677],"10278":[2678],"10279":[2679],"10280":[2680],"10281":[2681],"10282":[2682],"10283":[2683],"10284":[2684],"10285":[2685],"10286":[2686],"10287":[2687],"10288":[2688],"10289":[2689],"10290":[2690],"10291":[2691],"10292":[2692],"10293":[2693],"10294":[2694],"10295":[2695],"10296":[2696],"10297":[2697,2698],"10298":[2699],"10299":[2700],"10300":[2701],"10301":[2702],"10302":[2703],"10303":[2704],"10304":[2705],"10305":[2706],"10306":[2707],"10307":[2708],"10308":[2709],"10309":[2710],"10310":[2711],"10311":[2712],"10312":[2713],"10313":[2714],"10314":[2715],"10315":[2716],"10316":[2717],"10317":[2718],"10318":[2719],"10319":[2720],"10320":[2721],"10321":[2722],"10322":[2723],"10323":[2724,2725],"10324":[2726],"10325":[2727],"10326":[2728],"10327":[2729],"10328":[2730,2731],"10329":[2732],"10330":[2733],"10331":[2734],"10332":[2735],"10333":[2736],"10334":[2737],"10335":[2738,2739,2740],"10336":[2741],"10337":[2742],"10338":[2743],"10339":[2744],"10340":[2745],"10341":[2746],"10342":[2747],"10343":[2748],"10344":[2749,2750],"10345":[2751],"10346":[2752],"10347":[2753],"10348":[2754],"10349":[2755],"10350":[2756],"10351":[2757],"10352":[2758],"10353":[2759,2760,2761],"10354":[2762],"10355":[2763],"10356":[2764],"10357":[2765,2766],"10358":[2767],"10359":[2768],"10360":[2769],"10361":[2770],"10362":[2771,2772],"10363":[2773],"10364":[2774],"10365":[2775],"10366":[2776],"10367":[2777],"10368":[2778],"10369":[2779],"10370":[2780],"10371":[2781],"10372":[2782],"10373":[2783],"10374":[2784],"10375":[2785],"10376":[2786],"10377":[2787],"10378":[2788],"10379":[2789],"10380":[2790],"10381":[2791],"10382":[2792],"10383":[2793],"10384":[2794,2795,2796,2797,2798],"10385":[2799],"10386":[2800],"10387":[2801],"10388":[2802],"10389":[2803],"10390":[2804],"10391":[2805],"10392":[2806],"10393":[2807],"10394":[2808],"10395":[2809],"10396":[2810],"10397":[2811],"10398":[2812],"10399":[2813],"10400":[2814],"10401":[2815],"10402":[2816],"10403":[2817],"10404":[2818],"10405":[2819],"10406":[2820],"10407":[2821],"10408":[2822],"10409":[2823],"10410":[2824],"10411":[2825],"10412":[2826],"10413":[2827],"10414":[2828],"10415":[2829],"10416":[2830],"10417":[2831],"10418":[2832],"10419":[2833],"10420":[2834],"10421":[2835],"10422":[2836],"10423":[2837],"10424":[2838],"10425":[2839],"10426":[2840],"10427":[2841],"10428":[2842],"10429":[2843],"10430":[2844],"10431":[2845],"10432":[2846],"10433":[2847],"10434":[2848],"10435":[2849],"10436":[2850],"10437":[2851],"10438":[2852,2853],"10439":[2854],"10440":[2855],"10441":[2856],"10442":[2857],"10443":[2858],"10444":[2859],"10445":[2860],"10446":[2861],"10447":[2862],"10448":[2863],"10449":[2864],"10450":[2865],"10451":[2866],"10452":[2867],"10453":[2868],"10454":[2869],"10455":[2870],"10456":[2871],"10457":[2872],"10458":[2873],"10459":[2874],"10460":[2875],"10461":[2876],"10462":[2877],"10463":[2878],"10464":[2879],"10465":[2880],"10466":[2881],"10467":[2882],"10468":[2883],"10469":[2884],"10470":[2885],"10471":[2886],"10472":[2887],"10473":[2888],"10474":[2889],"10475":[2890],"10476":[2891],"10477":[2892],"10478":[2893],"10479":[2894],"10480":[2895],"10481":[2896],"10482":[2897],"10483":[2898],"10484":[2899],"10485":[2900],"10486":[2901],"10487":[2902],"10488":[2903],"10489":[2904],"10490":[2905],"10491":[2906],"10492":[2907],"10493":[2908],"10494":[2909],"10495":[2910],"10496":[2911],"10497":[2912],"10498":[2913],"10499":[2914],"10500":[2915],"10501":[2916],"10502":[2917],"10503":[2918],"10504":[2919],"10505":[2920],"10506":[2921],"10507":[2922],"10508":[2923],"10509":[2924],"10510":[2925],"10511":[2926],"10512":[2927],"10513":[2928],"10514":[2929],"10515":[2930],"10516":[2931],"10517":[2932],"10518":[2933],"10519":[2934],"10520":[2935],"10521":[2936],"10522":[2937],"10523":[2938],"10524":[2939],"10525":[2940],"10526":[2941],"10527":[2942],"10528":[2943],"10529":[2944],"10530":[2945],"10531":[2946],"10532":[2947],"10533":[2948,2949],"10534":[2950],"10535":[2951],"10536":[2952],"10537":[2953],"10538":[2954],"10539":[2955],"10540":[2956,2957,2958],"10541":[2959],"10542":[2960],"10543":[2961],"10544":[2962],"10545":[2963],"10546":[2964],"10547":[2965],"10548":[2966],"10549":[2967],"10550":[2968,2969],"10551":[2970],"10552":[2971],"10553":[2972,2973,2974,2975],"10554":[2976],"10555":[2977],"10556":[2978],"10557":[2979],"10558":[2980,2981],"10559":[2982],"10560":[2983],"10561":[2984],"10562":[2985],"10563":[2986],"10564":[2987],"10565":[2988],"10566":[2989],"10567":[2990],"10568":[2991],"10569":[2992],"10570":[2993],"10571":[2994,2995,2996],"10572":[2997],"10573":[2998],"10574":[2999],"10575":[3000],"10576":[3001],"10577":[3002,3003],"10578":[3004],"10579":[3005],"10580":[3006,3007,3008],"10581":[3009],"10582":[3010],"10583":[3011],"10584":[3012,3013],"10585":[3014],"10586":[3015],"10587":[3016],"10588":[3017],"10589":[3018],"10590":[3019],"10591":[3020],"10592":[3021],"10593":[3022],"10594":[3023],"10595":[3024,3025],"10596":[3026],"10597":[3027],"10598":[3028],"10599":[3029],"10600":[3030],"10601":[3031],"10602":[3032],"10603":[3033],"10604":[3034],"10605":[3035],"10606":[3036],"10607":[3037],"10608":[3038],"10609":[3039],"10610":[3040],"10611":[3041],"10612":[3042],"10613":[3043],"10614":[3044],"10615":[3045],"10616":[3046,3047,3048,3049,3050],"10617":[3051],"10618":[3052],"10619":[3053],"10620":[3054],"10621":[3055],"10622":[3056],"10623":[3057],"10624":[3058],"10625":[3059],"10626":[3060],"10627":[3061],"10628":[3062],"10629":[3063],"10630":[3064],"10631":[3065],"10632":[3066],"10633":[3067,3068],"10634":[3069],"10635":[3070],"10636":[3071],"10637":[3072],"10638":[3073],"10639":[3074],"10640":[3075],"10641":[3076],"10642":[3077],"10643":[3078],"10644":[3079],"10645":[3080],"10646":[3081],"10647":[3082],"10648":[3083],"10649":[3084],"10650":[3085],"10651":[3086],"10652":[3087],"10653":[3088],"10654":[3089],"10655":[3090],"10656":[3091],"10657":[3092,3093],"10658":[3094],"10659":[3095],"10660":[3096,3097],"10661":[3098],"10662":[3099],"10663":[3100],"10664":[3101],"10665":[3102],"10666":[3103],"10667":[3104,3105,3106],"10668":[3107],"10669":[3108],"10670":[3109],"10671":[3110],"10672":[3111,3112],"10673":[3113],"10674":[3114],"10675":[3115,3116],"10676":[3117],"10677":[3118],"10678":[3119,3120],"10679":[3121],"10680":[3122],"10681":[3123],"10682":[3124],"10683":[3125],"10684":[3126],"10685":[3127],"10686":[3128],"10687":[3129],"10688":[3130],"10689":[3131],"10690":[3132],"10691":[3133,3134,3135,3136],"10692":[3137],"10693":[3138],"10694":[3139,3140],"10695":[3141],"10696":[3142],"10697":[3143],"10698":[3144],"10699":[3145],"10700":[3146],"10701":[3147],"10702":[3148],"10703":[3149,3150],"10704":[3151],"10705":[3152],"10706":[3153],"10707":[3154],"10708":[3155],"10709":[3156],"10710":[3157],"10711":[3158,3159],"10712":[3160],"10713":[3161],"10714":[3162],"10715":[3163],"10716":[3164],"10717":[3165],"10718":[3166],"10719":[3167],"10720":[3168],"10721":[3169],"10722":[3170],"10723":[3171],"10724":[3172],"10725":[3173],"10726":[3174,3175,3176],"10727":[3177],"10728":[3178],"10729":[3179],"10730":[3180,3181],"10731":[3182],"10732":[3183],"10733":[3184],"10734":[3185],"10735":[3186],"10736":[3187],"10737":[3188],"10738":[3189],"10739":[3190],"10740":[3191],"10741":[3192],"10742":[3193,3194],"10743":[3195],"10744":[3196],"10745":[3197,3198],"10746":[3199],"10747":[3200],"10748":[3201],"10749":[3202,3203,3204,3205,3206],"10750":[3207],"10751":[3208],"10752":[3209],"10753":[3210],"10754":[3211],"10755":[3212],"10756":[3213],"10757":[3214],"10758":[3215],"10759":[3216],"10760":[3217],"10761":[3218],"10762":[3219],"10763":[3220],"10764":[3221],"10765":[3222],"10766":[3223],"10767":[3224,3225],"10768":[3226],"10769":[3227],"10770":[3228],"10771":[3229],"10772":[3230],"10773":[3231],"10774":[3232],"10775":[3233],"10776":[3234],"10777":[3235],"10778":[3236],"10779":[3237],"10780":[3238],"10781":[3239],"10782":[3240],"10783":[3241],"10784":[3242],"10785":[3243],"10786":[3244],"10787":[3245],"10788":[3246],"10789":[3247],"10790":[3248],"10791":[3249,3250],"10792":[3251],"10793":[3252],"10794":[3253,3254],"10795":[3255],"10796":[3256],"10797":[3257],"10798":[3258,3259,3260],"10799":[3261],"10800":[3262],"10801":[3263],"10802":[3264],"10803":[3265],"10804":[3266],"10805":[3267],"10806":[3268],"10807":[3269,3270],"10808":[3271],"10809":[3272],"10810":[3273],"10811":[3274],"10812":[3275,3276],"10813":[3277],"10814":[3278,3279],"10815":[3280],"10816":[3281],"10817":[3282],"10818":[3283],"10819":[3284,3285],"10820":[3286],"10821":[3287],"10822":[3288],"10823":[3289],"10824":[3290],"10825":[3291],"10826":[3292],"10827":[3293],"10828":[3294],"10829":[3295,3296,3297,3298,3299],"10830":[3300],"10831":[3301],"10832":[3302],"10833":[3303],"10834":[3304],"10835":[3305],"10836":[3306],"10837":[3307],"10838":[3308],"10839":[3309],"10840":[3310],"10841":[3311],"10842":[3312],"10843":[3313],"10844":[3314],"10845":[3315],"10846":[3316],"10847":[3317],"10848":[3318],"10849":[3319],"10850":[3320],"10851":[3321,3322],"10852":[3323],"10853":[3324],"10854":[3325],"10855":[3326],"10856":[3327],"10857":[3328],"10858":[3329],"10859":[3330],"10860":[3331],"10861":[3332],"10862":[3333],"10863":[3334],"10864":[3335],"10865":[3336],"10866":[3337],"10867":[3338],"10868":[3339],"10869":[3340],"10870":[3341],"10871":[3342],"10872":[3343],"10873":[3344],"10874":[3345],"10875":[3346],"10876":[3347],"10877":[3348],"10878":[3349],"10879":[3350],"10880":[3351],"10881":[3352],"10882":[3353],"10883":[3354],"10884":[3355],"10885":[3356],"10886":[3357],"10887":[3358,3359],"10888":[3360],"10889":[3361],"10890":[3362],"10891":[3363],"10892":[3364],"10893":[3365],"10894":[3366,3367,3368],"10895":[3369],"10896":[3370],"10897":[3371],"10898":[3372],"10899":[3373,3374],"10900":[3375],"10901":[3376],"10902":[3377],"10903":[3378],"10904":[3379],"10905":[3380,3381,3382],"10906":[3383],"10907":[3384],"10908":[3385],"10909":[3386],"10910":[3387],"10911":[3388],"10912":[3389,3390],"10913":[3391],"10914":[3392],"10915":[3393,3394],"10916":[3395],"10917":[3396],"10918":[3397],"10919":[3398],"10920":[3399],"10921":[3400],"10922":[3401],"10923":[3402,3403,3404,3405,3406],"10924":[3407],"10925":[3408],"10926":[3409],"10927":[3410],"10928":[3411],"10929":[3412],"10930":[3413],"10931":[3414],"10932":[3415],"10933":[3416],"10934":[3417],"10935":[3418],"10936":[3419],"10937":[3420],"10938":[3421],"10939":[3422],"10940":[3423],"10941":[3424],"10942":[3425],"10943":[3426],"10944":[3427],"10945":[3428],"10946":[3429],"10947":[3430],"10948":[3431],"10949":[3432],"10950":[3433],"10951":[3434],"10952":[3435],"10953":[3436],"10954":[3437],"10955":[3438],"10956":[3439],"10957":[3440],"10958":[3441],"10959":[3442],"10960":[3443],"10961":[3444],"10962":[3445],"10963":[3446],"10964":[3447],"10965":[3448],"10966":[3449],"10967":[3450],"10968":[3451],"10969":[3452],"10970":[3453],"10971":[3454],"10972":[3455],"10973":[3456],"10974":[3457],"10975":[3458],"10976":[3459],"10977":[3460],"10978":[3461],"10979":[3462],"10980":[3463],"10981":[3464],"10982":[3465],"10983":[3466],"10984":[3467],"10985":[3468],"10986":[3469],"10987":[3470],"10988":[3471],"10989":[3472],"10990":[3473,3474],"10991":[3475],"10992":[3476],"10993":[3477],"10994":[3478],"10995":[3479],"10996":[3480],"10997":[3481],"10998":[3482],"10999":[3483],"11000":[3484],"11001":[3485],"11002":[3486],"11003":[3487],"11004":[3488],"11005":[3489],"11006":[3490],"11007":[3491],"11008":[3492],"11009":[3493],"11010":[3494],"11011":[3495],"11012":[3496],"11013":[3497],"11014":[3498],"11015":[3499],"11016":[3500],"11017":[3501],"11018":[3502],"11019":[3503],"11020":[3504],"11021":[3505],"11022":[3506],"11023":[3507],"11024":[3508],"11025":[3509],"11026":[3510],"11027":[3511],"11028":[3512],"11029":[3513],"11030":[3514],"11031":[3515],"11032":[3516],"11033":[3517],"11034":[3518],"11035":[3519],"11036":[3520],"11037":[3521],"11038":[3522],"11039":[3523],"11040":[3524],"11041":[3525],"11042":[3526],"11043":[3527],"11044":[3528],"11045":[3529],"11046":[3530],"11047":[3531],"11048":[3532],"11049":[3533],"11050":[3534],"11051":[3535],"11052":[3536],"11053":[3537],"11054":[3538],"11055":[3539],"11056":[3540],"11057":[3541],"11058":[3542],"11059":[3543],"11060":[3544],"11061":[3545],"11062":[3546],"11063":[3547],"11064":[3548],"11065":[3549],"11066":[3550],"11067":[3551],"11068":[3552],"11069":[3553],"11070":[3554],"11071":[3555],"11072":[3556],"11073":[3557],"11074":[3558],"11075":[3559],"11076":[3560],"11077":[3561],"11078":[3562],"11079":[3563],"11080":[3564],"11081":[3565,3566],"11082":[3567],"11083":[3568],"11084":[3569],"11085":[3570,3571,3572],"11086":[3573],"11087":[3574],"11088":[3575],"11089":[3576],"11090":[3577],"11091":[3578],"11092":[3579],"11093":[3580],"11094":[3581,3582],"11095":[3583],"11096":[3584],"11097":[3585,3586,3587,3588],"11098":[3589],"11099":[3590],"11100":[3591],"11101":[3592],"11102":[3593],"11103":[3594],"11104":[3595],"11105":[3596],"11106":[3597],"11107":[3598],"11108":[3599],"11109":[3600],"11110":[3601,3602],"11111":[3603],"11112":[3604],"11113":[3605],"11114":[3606],"11115":[3607],"11116":[3608],"11117":[3609],"11118":[3610],"11119":[3611],"11120":[3612],"11121":[3613],"11122":[3614],"11123":[3615],"11124":[3616],"11125":[3617],"11126":[3618],"11127":[3619],"11128":[3620],"11129":[3621,3622],"11130":[3623],"11131":[3624],"11132":[3625],"11133":[3626,3627,3628],"11134":[3629],"11135":[3630],"11136":[3631],"11137":[3632],"11138":[3633],"11139":[3634],"11140":[3635,3636],"11141":[3637],"11142":[3638],"11143":[3639,3640],"11144":[3641],"11145":[3642],"11146":[3643],"11147":[3644],"11148":[3645],"11149":[3646],"11150":[3647],"11151":[3648],"11152":[3649],"11153":[3650],"11154":[3651],"11155":[3652],"11156":[3653],"11157":[3654],"11158":[3655],"11159":[3656],"11160":[3657],"11161":[3658],"11162":[3659],"11163":[3660],"11164":[3661],"11165":[3662],"11166":[3663],"11167":[3664],"11168":[3665,3666,3667,3668,3669],"11169":[3670],"11170":[3671],"11171":[3672],"11172":[3673],"11173":[3674],"11174":[3675],"11175":[3676],"11176":[3677],"11177":[3678],"11178":[3679],"11179":[3680],"11180":[3681],"11181":[3682],"11182":[3683],"11183":[3684],"11184":[3685,3686],"11185":[3687],"11186":[3688],"11187":[3689],"11188":[3690],"11189":[3691],"11190":[3692],"11191":[3693],"11192":[3694],"11193":[3695],"11194":[3696],"11195":[3697],"11196":[3698],"11197":[3699],"11198":[3700],"11199":[3701],"11200":[3702],"11201":[3703],"11202":[3704],"11203":[3705],"11204":[3706,3707],"11205":[3708],"11206":[3709,3710],"11207":[3711],"11208":[3712,3713],"11209":[3714],"11210":[3715],"11211":[3716],"11212":[3717],"11213":[3718],"11214":[3719],"11215":[3720,3721],"11216":[3722],"11217":[3723],"11218":[3724],"11219":[3725],"11220":[3726,3727],"11221":[3728],"11222":[3729],"11223":[3730],"11224":[3731],"11225":[3732],"11226":[3733],"11227":[3734,3735,3736,3737,3738],"11228":[3739],"11229":[3740],"11230":[3741],"11231":[3742],"11232":[3743],"11233":[3744],"11234":[3745],"11235":[3746],"11236":[3747],"11237":[3748,3749],"11238":[3750],"11239":[3751],"11240":[3752],"11241":[3753],"11242":[3754],"11243":[3755],"11244":[3756],"11245":[3757],"11246":[3758],"11247":[3759],"11248":[3760],"11249":[3761],"11250":[3762],"11251":[3763],"11252":[3764,3765],"11253":[3766],"11254":[3767],"11255":[3768],"11256":[3769],"11257":[3770],"11258":[3771],"11259":[3772,3773],"11260":[3774],"11261":[3775],"11262":[3776],"11263":[3777],"11264":[3778],"11265":[3779],"11266":[3780,3781],"11267":[3782],"11268":[3783],"11269":[3784],"11270":[3785],"11271":[3786,3787],"11272":[3788],"11273":[3789],"11274":[3790],"11275":[3791],"11276":[3792],"11277":[3793],"11278":[3794,3795,3796,3797],"11279":[3798],"11280":[3799],"11281":[3800],"11282":[3801],"11283":[3802],"11284":[3803,3804],"11285":[3805],"11286":[3806],"11287":[3807],"11288":[3808],"11289":[3809,3810],"11290":[3811],"11291":[3812],"11292":[3813],"11293":[3814],"11294":[3815,3816,3817,3818],"11295":[3819],"11296":[3820],"11297":[3821],"11298":[3822],"11299":[3823],"11300":[3824],"11301":[3825,3826],"11302":[3827],"11303":[3828],"11304":[3829],"11305":[3830],"11306":[3831],"11307":[3832],"11308":[3833],"11309":[3834],"11310":[3835],"11311":[3836],"11312":[3837],"11313":[3838],"11314":[3839],"11315":[3840],"11316":[3841],"11317":[3842,3843],"11318":[3844],"11319":[3845],"11320":[3846],"11321":[3847],"11322":[3848],"11323":[3849],"11324":[3850],"11325":[3851,3852],"11326":[3853],"11327":[3854],"11328":[3855],"11329":[3856],"11330":[3857],"11331":[3858],"11332":[3859],"11333":[3860],"11334":[3861],"11335":[3862],"11336":[3863],"11337":[3864,3865],"11338":[3866],"11339":[3867],"11340":[3868],"11341":[3869],"11342":[3870,3871,3872,3873,3874],"11343":[3875],"11344":[3876],"11345":[3877],"11346":[3878],"11347":[3879],"11348":[3880],"11349":[3881],"11350":[3882],"11351":[3883],"11352":[3884],"11353":[3885],"11354":[3886],"11355":[3887],"11356":[3888],"11357":[3889],"11358":[3890],"11359":[3891],"11360":[3892],"11361":[3893],"11362":[3894],"11363":[3895],"11364":[3896],"11365":[3897],"11366":[3898],"11367":[3899],"11368":[3900],"11369":[3901],"11370":[3902],"11371":[3903],"11372":[3904],"11373":[3905],"11374":[3906],"11375":[3907],"11376":[3908],"11377":[3909],"11378":[3910],"11379":[3911],"11380":[3912],"11381":[3913],"11382":[3914],"11383":[3915],"11384":[3916],"11385":[3917],"11386":[3918],"11387":[3919],"11388":[3920],"11389":[3921],"11390":[3922],"11391":[3923],"11392":[3924],"11393":[3925],"11394":[3926],"11395":[3927],"11396":[3928],"11397":[3929],"11398":[3930],"11399":[3931],"11400":[3932],"11401":[3933],"11402":[3934],"11403":[3935],"11404":[3936],"11405":[3937],"11406":[3938],"11407":[3939],"11408":[3940],"11409":[3941],"11410":[3942],"11411":[3943],"11412":[3944],"11413":[3945],"11414":[3946],"11415":[3947],"11416":[3948],"11417":[3949],"11418":[3950],"11419":[3951],"11420":[3952],"11421":[3953],"11422":[3954],"11423":[3955],"11424":[3956],"11425":[3957],"11426":[3958],"11427":[3959],"11428":[3960],"11429":[3961],"11430":[3962],"11431":[3963],"11432":[3964],"11433":[3965],"11434":[3966],"11435":[3967],"11436":[3968],"11437":[3969],"11438":[3970],"11439":[3971],"11440":[3972],"11441":[3973],"11442":[3974],"11443":[3975],"11444":[3976],"11445":[3977],"11446":[3978],"11447":[3979],"11448":[3980],"11449":[3981],"11450":[3982],"11451":[3983],"11452":[3984],"11453":[3985],"11454":[3986],"11455":[3987],"11456":[3988],"11457":[3989],"11458":[3990],"11459":[3991],"11460":[3992],"11461":[3993],"11462":[3994],"11463":[3995],"11464":[3996],"11465":[3997],"11466":[3998],"11467":[3999],"11468":[4000],"11469":[4001],"11470":[4002],"11471":[4003],"11472":[4004],"11473":[4005],"11474":[4006],"11475":[4007],"11476":[4008],"11477":[4009],"11478":[4010],"11479":[4011],"11480":[4012],"11481":[4013],"11482":[4014],"11483":[4015],"11484":[4016],"11485":[4017],"11486":[4018],"11487":[4019],"11488":[4020],"11489":[4021],"11490":[4022],"11491":[4023],"11492":[4024],"11493":[4025],"11494":[4026],"11495":[4027],"11496":[4028],"11497":[4029],"11498":[4030],"11499":[4031],"11500":[4032],"11501":[4033],"11502":[4034],"11503":[4035],"11504":[4036],"11505":[4037],"11506":[4038],"11507":[4039],"11508":[4040],"11509":[4041],"11510":[4042],"11511":[4043],"11512":[4044],"11513":[4045],"11514":[4046],"11515":[4047],"11516":[4048],"11517":[4049],"11518":[4050],"11519":[4051],"11520":[4052],"11521":[4053],"11522":[4054],"11523":[4055],"11524":[4056],"11525":[4057],"11526":[4058],"11527":[4059],"11528":[4060],"11529":[4061],"11530":[4062],"11531":[4063],"11532":[4064],"11533":[4065],"11534":[4066],"11535":[4067],"11536":[4068],"11537":[4069],"11538":[4070],"11539":[4071],"11540":[4072],"11541":[4073],"11542":[4074],"11543":[4075],"11544":[4076],"11545":[4077],"11546":[4078],"11547":[4079],"11548":[4080],"11549":[4081],"11550":[4082],"11551":[4083],"11552":[4084],"11553":[4085],"11554":[4086],"11555":[4087],"11556":[4088],"11557":[4089],"11558":[4090],"11559":[4091],"11560":[4092],"11561":[4093,4094],"11562":[4095],"11563":[4096],"11564":[4097],"11565":[4098],"11566":[4099],"11567":[4100],"11568":[4101],"11569":[4102],"11570":[4103],"11571":[4104],"11572":[4105],"11573":[4106],"11574":[4107],"11575":[4108],"11576":[4109],"11577":[4110],"11578":[4111],"11579":[4112],"11580":[4113],"11581":[4114],"11582":[4115],"11583":[4116],"11584":[4117],"11585":[4118],"11586":[4119],"11587":[4120],"11588":[4121],"11589":[4122],"11590":[4123],"11591":[4124],"11592":[4125],"11593":[4126],"11594":[4127],"11595":[4128],"11596":[4129],"11597":[4130],"11598":[4131],"11599":[4132],"11600":[4133],"11601":[4134],"11602":[4135],"11603":[4136],"11604":[4137],"11605":[4138],"11606":[4139],"11607":[4140],"11608":[4141],"11609":[4142],"11610":[4143],"11611":[4144],"11612":[4145],"11613":[4146],"11614":[4147],"11615":[4148],"11616":[4149],"11617":[4150],"11618":[4151],"11619":[4152],"11620":[4153],"11621":[4154],"11622":[4155],"11623":[4156],"11624":[4157],"11625":[4158],"11626":[4159],"11627":[4160],"11628":[4161],"11629":[4162],"11630":[4163],"11631":[4164],"11632":[4165],"11633":[4166],"11634":[4167],"11635":[4168],"11636":[4169],"11637":[4170],"11638":[4171],"11639":[4172],"11640":[4173],"11641":[4174],"11642":[4175],"11643":[4176],"11644":[4177],"11645":[4178],"11646":[4179],"11647":[4180],"11648":[4181],"11649":[4182],"11650":[4183],"11651":[4184],"11652":[4185],"11653":[4186],"11654":[4187],"11655":[4188],"11656":[4189],"11657":[4190],"11658":[4191],"11659":[4192],"11660":[4193],"11661":[4194],"11662":[4195],"11663":[4196],"11664":[4197],"11665":[4198],"11666":[4199],"11667":[4200],"11668":[4201],"11669":[4202],"11670":[4203],"11671":[4204],"11672":[4205],"11673":[4206],"11674":[4207],"11675":[4208],"11676":[4209],"11677":[4210],"11678":[4211],"11679":[4212],"11680":[4213],"11681":[4214],"11682":[4215],"11683":[4216],"11684":[4217],"11685":[4218],"11686":[4219],"11687":[4220],"11688":[4221],"11689":[4222],"11690":[4223],"11691":[4224],"11692":[4225],"11693":[4226],"11694":[4227],"11695":[4228],"11696":[4229],"11697":[4230],"11698":[4231],"11699":[4232],"11700":[4233],"11701":[4234],"11702":[4235],"11703":[4236],"11704":[4237],"11705":[4238],"11706":[4239],"11707":[4240],"11708":[4241],"11709":[4242],"11710":[4243],"11711":[4244],"11712":[4245],"11713":[4246],"11714":[4247],"11715":[4248],"11716":[4249],"11717":[4250],"11718":[4251],"11719":[4252],"11720":[4253],"11721":[4254],"11722":[4255],"11723":[4256],"11724":[4257],"11725":[4258],"11726":[4259],"11727":[4260],"11728":[4261],"11729":[4262],"11730":[4263],"11731":[4264],"11732":[4265],"11733":[4266],"11734":[4267],"11735":[4268],"11736":[4269],"11737":[4270],"11738":[4271],"11739":[4272],"11740":[4273],"11741":[4274],"11742":[4275],"11743":[4276],"11744":[4277],"11745":[4278],"11746":[4279],"11747":[4280],"11748":[4281],"11749":[4282],"11750":[4283],"11751":[4284],"11752":[4285],"11753":[4286],"11754":[4287],"11755":[4288],"11756":[4289],"11757":[4290],"11758":[4291],"11759":[4292],"11760":[4293],"11761":[4294],"11762":[4295],"11763":[4296],"11764":[4297],"11765":[4298],"11766":[4299],"11767":[4300],"11768":[4301],"11769":[4302],"11770":[4303],"11771":[4304],"11772":[4305],"11773":[4306],"11774":[4307],"11775":[4308],"11776":[4309],"11777":[4310],"11778":[4311],"11779":[4312],"11780":[4313],"11781":[4314],"11782":[4315],"11783":[4316],"11784":[4317],"11785":[4318],"11786":[4319],"11787":[4320],"11788":[4321],"11789":[4322],"11790":[4323],"11791":[4324],"11792":[4325],"11793":[4326],"11794":[4327],"11795":[4328],"11796":[4329],"11797":[4330],"11798":[4331],"11799":[4332],"11800":[4333],"11801":[4334],"11802":[4335],"11803":[4336],"11804":[4337],"11805":[4338],"11806":[4339],"11807":[4340],"11808":[4341],"11809":[4342],"11810":[4343],"11811":[4344],"11812":[4345],"11813":[4346],"11814":[4347],"11815":[4348],"11816":[4349],"11817":[4350],"11818":[4351],"11819":[4352],"11820":[4353],"11821":[4354],"11822":[4355],"11823":[4356],"11824":[4357],"11825":[4358],"11826":[4359],"11827":[4360],"11828":[4361],"11829":[4362],"11830":[4363],"11831":[4364],"11832":[4365],"11833":[4366],"11834":[4367],"11835":[4368],"11836":[4369],"11837":[4370],"11838":[4371],"11839":[4372],"11840":[4373],"11841":[4374],"11842":[4375],"11843":[4376],"11844":[4377],"11845":[4378],"11846":[4379],"11847":[4380],"11848":[4381],"11849":[4382],"11850":[4383],"11851":[4384],"11852":[4385],"11853":[4386],"11854":[4387],"11855":[4388],"11856":[4389],"11857":[4390],"11858":[4391],"11859":[4392],"11860":[4393],"11861":[4394],"11862":[4395],"11863":[4396],"11864":[4397],"11865":[4398],"11866":[4399],"11867":[4400],"11868":[4401],"11869":[4402],"11870":[4403],"11871":[4404],"11872":[4405],"11873":[4406],"11874":[4407],"11875":[4408],"11876":[4409],"11877":[4410],"11878":[4411],"11879":[4412],"11880":[4413],"11881":[4414],"11882":[4415],"11883":[4416],"11884":[4417],"11885":[4418],"11886":[4419],"11887":[4420],"11888":[4421],"11889":[4422],"11890":[4423],"11891":[4424],"11892":[4425],"11893":[4426],"11894":[4427],"11895":[4428],"11896":[4429],"11897":[4430],"11898":[4431],"11899":[4432],"11900":[4433],"11901":[4434],"11902":[4435],"11903":[4436],"11904":[4437],"11905":[4438],"11906":[4439],"11907":[4440],"11908":[4441],"11909":[4442],"11910":[4443],"11911":[4444],"11912":[4445],"11913":[4446],"11914":[4447],"11915":[4448],"11916":[4449],"11917":[4450],"11918":[4451],"11919":[4452],"11920":[4453],"11921":[4454],"11922":[4455],"11923":[4456],"11924":[4457],"11925":[4458],"11926":[4459],"11927":[4460],"11928":[4461],"11929":[4462],"11930":[4463],"11931":[4464],"11932":[4465],"11933":[4466],"11934":[4467],"11935":[4468],"11936":[4469],"11937":[4470],"11938":[4471],"11939":[4472],"11940":[4473],"11941":[4474],"11942":[4475],"11943":[4476],"11944":[4477],"11945":[4478],"11946":[4479],"11947":[4480],"11948":[4481],"11949":[4482],"11950":[4483],"11951":[4484],"11952":[4485],"11953":[4486],"11954":[4487],"11955":[4488],"11956":[4489],"11957":[4490],"11958":[4491],"11959":[4492],"11960":[4493],"11961":[4494],"11962":[4495],"11963":[4496],"11964":[4497],"11965":[4498],"11966":[4499,4500],"11967":[4501],"11968":[4502],"11969":[4503],"11970":[4504],"11971":[4505],"11972":[4506],"11973":[4507],"11974":[4508],"11975":[4509],"11976":[4510],"11977":[4511],"11978":[4512],"11979":[4513],"11980":[4514,4515,4516],"11981":[4517],"11982":[4518],"11983":[4519],"11984":[4520,4521],"11985":[4522],"11986":[4523],"11987":[4524],"11988":[4525],"11989":[4526],"11990":[4527],"11991":[4528],"11992":[4529],"11993":[4530],"11994":[4531],"11995":[4532,4533,4534],"11996":[4535],"11997":[4536],"11998":[4537],"11999":[4538],"12000":[4539],"12001":[4540],"12002":[4541],"12003":[4542],"12004":[4543],"12005":[4544],"12006":[4545],"12007":[4546],"12008":[4547],"12009":[4548],"12010":[4549],"12011":[4550],"12012":[4551,4552],"12013":[4553],"12014":[4554],"12015":[4555],"12016":[4556],"12017":[4557],"12018":[4558],"12019":[4559],"12020":[4560],"12021":[4561],"12022":[4562],"12023":[4563],"12024":[4564],"12025":[4565],"12026":[4566],"12027":[4567],"12028":[4568],"12029":[4569],"12030":[4570],"12031":[4571],"12032":[4572],"12033":[4573],"12034":[4574],"12035":[4575],"12036":[4576],"12037":[4577],"12038":[4578],"12039":[4579],"12040":[4580],"12041":[4581,4582,4583],"12042":[4584],"12043":[4585],"12044":[4586],"12045":[4587],"12046":[4588],"12047":[4589],"12048":[4590,4591],"12049":[4592],"12050":[4593],"12051":[4594],"12052":[4595],"12053":[4596],"12054":[4597],"12055":[4598],"12056":[4599],"12057":[4600],"12058":[4601],"12059":[4602],"12060":[4603],"12061":[4604],"12062":[4605],"12063":[4606],"12064":[4607],"12065":[4608],"12066":[4609],"12067":[4610],"12068":[4611],"12069":[4612],"12070":[4613],"12071":[4614,4615],"12072":[4616],"12073":[4617],"12074":[4618],"12075":[4619],"12076":[4620],"12077":[4621],"12078":[4622],"12079":[4623],"12080":[4624],"12081":[4625],"12082":[4626],"12083":[4627],"12084":[4628],"12085":[4629],"12086":[4630],"12087":[4631],"12088":[4632],"12089":[4633],"12090":[4634],"12091":[4635],"12092":[4636],"12093":[4637],"12094":[4638],"12095":[4639],"12096":[4640],"12097":[4641],"12098":[4642],"12099":[4643],"12100":[4644],"12101":[4645],"12102":[4646,4647,4648],"12103":[4649],"12104":[4650],"12105":[4651],"12106":[4652],"12107":[4653],"12108":[4654,4655],"12109":[4656],"12110":[4657],"12111":[4658],"12112":[4659],"12113":[4660],"12114":[4661],"12115":[4662],"12116":[4663],"12117":[4664],"12118":[4665,4666],"12119":[4667],"12120":[4668],"12121":[4669],"12122":[4670],"12123":[4671],"12124":[4672],"12125":[4673],"12126":[4674],"12127":[4675,4676],"12128":[4677],"12129":[4678],"12130":[4679],"12131":[4680],"12132":[4681],"12133":[4682],"12134":[4683],"12135":[4684],"12136":[4685],"12137":[4686],"12138":[4687],"12139":[4688,4689,4690,4691,4692],"12140":[4693],"12141":[4694],"12142":[4695],"12143":[4696],"12144":[4697],"12145":[4698],"12146":[4699],"12147":[4700],"12148":[4701,4702],"12149":[4703],"12150":[4704],"12151":[4705],"12152":[4706],"12153":[4707],"12154":[4708],"12155":[4709],"12156":[4710],"12157":[4711],"12158":[4712],"12159":[4713,4714,4715],"12160":[4716],"12161":[4717],"12162":[4718],"12163":[4719],"12164":[4720],"12165":[4721],"12166":[4722],"12167":[4723,4724],"12168":[4725],"12169":[4726],"12170":[4727,4728],"12171":[4729],"12172":[4730],"12173":[4731],"12174":[4732],"12175":[4733],"12176":[4734],"12177":[4735],"12178":[4736],"12179":[4737,4738],"12180":[4739],"12181":[4740],"12182":[4741],"12183":[4742],"12184":[4743],"12185":[4744],"12186":[4745],"12187":[4746],"12188":[4747],"12189":[4748],"12190":[4749],"12191":[4750,4751,4752,4753,4754],"12192":[4755],"12193":[4756],"12194":[4757],"12195":[4758],"12196":[4759],"12197":[4760],"12198":[4761],"12199":[4762],"12200":[4763],"12201":[4764],"12202":[4765],"12203":[4766],"12204":[4767],"12205":[4768],"12206":[4769],"12207":[4770],"12208":[4771],"12209":[4772],"12210":[4773],"12211":[4774,4775],"12212":[4776],"12213":[4777],"12214":[4778],"12215":[4779],"12216":[4780],"12217":[4781],"12218":[4782],"12219":[4783],"12220":[4784],"12221":[4785],"12222":[4786],"12223":[4787],"12224":[4788],"12225":[4789],"12226":[4790],"12227":[4791],"12228":[4792],"12229":[4793],"12230":[4794],"12231":[4795],"12232":[4796],"12233":[4797],"12234":[4798],"12235":[4799],"12236":[4800,4801],"12237":[4802],"12238":[4803],"12239":[4804],"12240":[4805,4806],"12241":[4807],"12242":[4808],"12243":[4809],"12244":[4810],"12245":[4811],"12246":[4812],"12247":[4813],"12248":[4814],"12249":[4815],"12250":[4816,4817],"12251":[4818],"12252":[4819],"12253":[4820],"12254":[4821],"12255":[4822],"12256":[4823],"12257":[4824],"12258":[4825],"12259":[4826],"12260":[4827],"12261":[4828,4829],"12262":[4830],"12263":[4831],"12264":[4832],"12265":[4833],"12266":[4834],"12267":[4835],"12268":[4836],"12269":[4837],"12270":[4838],"12271":[4839],"12272":[4840],"12273":[4841],"12274":[4842],"12275":[4843],"12276":[4844],"12277":[4845],"12278":[4846],"12279":[4847,4848,4849,4850,4851],"12280":[4852],"12281":[4853],"12282":[4854],"12283":[4855],"12284":[4856],"12285":[4857],"12286":[4858],"12287":[4859],"12288":[4860],"12289":[4861],"12290":[4862],"12291":[4863,4864],"12292":[4865],"12293":[4866],"12294":[4867],"12295":[4868],"12296":[4869],"12297":[4870],"12298":[4871],"12299":[4872],"12300":[4873],"12301":[4874],"12302":[4875],"12303":[4876],"12304":[4877,4878],"12305":[4879],"12306":[4880],"12307":[4881,4882],"12308":[4883],"12309":[4884],"12310":[4885],"12311":[4886,4887,4888],"12312":[4889],"12313":[4890],"12314":[4891],"12315":[4892],"12316":[4893],"12317":[4894],"12318":[4895],"12319":[4896,4897],"12320":[4898],"12321":[4899],"12322":[4900],"12323":[4901],"12324":[4902,4903],"12325":[4904],"12326":[4905],"12327":[4906],"12328":[4907],"12329":[4908],"12330":[4909],"12331":[4910],"12332":[4911],"12333":[4912,4913,4914],"12334":[4915],"12335":[4916],"12336":[4917],"12337":[4918],"12338":[4919],"12339":[4920],"12340":[4921],"12341":[4922],"12342":[4923],"12343":[4924],"12344":[4925,4926],"12345":[4927],"12346":[4928],"12347":[4929],"12348":[4930],"12349":[4931],"12350":[4932],"12351":[4933],"12352":[4934,4935],"12353":[4936],"12354":[4937],"12355":[4938],"12356":[4939],"12357":[4940,4941,4942,4943,4944],"12358":[4945],"12359":[4946],"12360":[4947],"12361":[4948],"12362":[4949],"12363":[4950],"12364":[4951],"12365":[4952],"12366":[4953],"12367":[4954],"12368":[4955],"12369":[4956],"12370":[4957],"12371":[4958],"12372":[4959],"12373":[4960],"12374":[4961],"12375":[4962],"12376":[4963],"12377":[4964],"12378":[4965],"12379":[4966],"12380":[4967],"12381":[4968],"12382":[4969],"12383":[4970],"12384":[4971],"12385":[4972],"12386":[4973],"12387":[4974],"12388":[4975],"12389":[4976],"12390":[4977],"12391":[4978],"12392":[4979],"12393":[4980],"12394":[4981],"12395":[4982],"12396":[4983],"12397":[4984],"12398":[4985],"12399":[4986],"12400":[4987],"12401":[4988],"12402":[4989],"12403":[4990],"12404":[4991],"12405":[4992],"12406":[4993],"12407":[4994],"12408":[4995],"12409":[4996],"12410":[4997],"12411":[4998],"12412":[4999],"12413":[5000],"12414":[5001],"12415":[5002],"12416":[5003],"12417":[5004],"12418":[5005],"12419":[5006],"12420":[5007],"12421":[5008],"12422":[5009],"12423":[5010],"12424":[5011],"12425":[5012],"12426":[5013],"12427":[5014],"12428":[5015],"12429":[5016],"12430":[5017],"12431":[5018],"12432":[5019],"12433":[5020],"12434":[5021],"12435":[5022],"12436":[5023],"12437":[5024],"12438":[5025],"12439":[5026],"12440":[5027],"12441":[5028],"12442":[5029],"12443":[5030],"12444":[5031],"12445":[5032],"12446":[5033],"12447":[5034],"12448":[5035,5036],"12449":[5037],"12450":[5038],"12451":[5039],"12452":[5040],"12453":[5041],"12454":[5042],"12455":[5043],"12456":[5044],"12457":[5045],"12458":[5046],"12459":[5047],"12460":[5048],"12461":[5049],"12462":[5050],"12463":[5051],"12464":[5052],"12465":[5053],"12466":[5054],"12467":[5055],"12468":[5056],"12469":[5057],"12470":[5058],"12471":[5059],"12472":[5060],"12473":[5061],"12474":[5062],"12475":[5063],"12476":[5064],"12477":[5065],"12478":[5066],"12479":[5067],"12480":[5068],"12481":[5069],"12482":[5070],"12483":[5071],"12484":[5072],"12485":[5073],"12486":[5074],"12487":[5075],"12488":[5076],"12489":[5077],"12490":[5078],"12491":[5079],"12492":[5080],"12493":[5081],"12494":[5082],"12495":[5083],"12496":[5084],"12497":[5085],"12498":[5086],"12499":[5087],"12500":[5088],"12501":[5089],"12502":[5090],"12503":[5091],"12504":[5092],"12505":[5093],"12506":[5094],"12507":[5095],"12508":[5096],"12509":[5097],"12510":[5098],"12511":[5099],"12512":[5100],"12513":[5101],"12514":[5102],"12515":[5103],"12516":[5104],"12517":[5105],"12518":[5106],"12519":[5107],"12520":[5108],"12521":[5109],"12522":[5110],"12523":[5111],"12524":[5112],"12525":[5113],"12526":[5114],"12527":[5115],"12528":[5116],"12529":[5117],"12530":[5118],"12531":[5119],"12532":[5120],"12533":[5121],"12534":[5122],"12535":[5123],"12536":[5124],"12537":[5125],"12538":[5126],"12539":[5127],"12540":[5128],"12541":[5129],"12542":[5130],"12543":[5131],"12544":[5132],"12545":[5133],"12546":[5134],"12547":[5135],"12548":[5136],"12549":[5137],"12550":[5138],"12551":[5139],"12552":[5140],"12553":[5141],"12554":[5142],"12555":[5143],"12556":[5144],"12557":[5145],"12558":[5146],"12559":[5147],"12560":[5148],"12561":[5149],"12562":[5150],"12563":[5151],"12564":[5152],"12565":[5153],"12566":[5154],"12567":[5155],"12568":[5156],"12569":[5157],"12570":[5158],"12571":[5159],"12572":[5160],"12573":[5161],"12574":[5162],"12575":[5163],"12576":[5164],"12577":[5165],"12578":[5166],"12579":[5167],"12580":[5168],"12581":[5169],"12582":[5170],"12583":[5171],"12584":[5172],"12585":[5173],"12586":[5174],"12587":[5175],"12588":[5176],"12589":[5177],"12590":[5178],"12591":[5179],"12592":[5180],"12593":[5181],"12594":[5182],"12595":[5183],"12596":[5184],"12597":[5185],"12598":[5186],"12599":[5187],"12600":[5188],"12601":[5189],"12602":[5190],"12603":[5191],"12604":[5192],"12605":[5193],"12606":[5194],"12607":[5195],"12608":[5196],"12609":[5197],"12610":[5198],"12611":[5199],"12612":[5200],"12613":[5201],"12614":[5202],"12615":[5203],"12616":[5204],"12617":[5205],"12618":[5206],"12619":[5207],"12620":[5208],"12621":[5209],"12622":[5210],"12623":[5211],"12624":[5212],"12625":[5213],"12626":[5214],"12627":[5215],"12628":[5216],"12629":[5217],"12630":[5218],"12631":[5219],"12632":[5220],"12633":[5221],"12634":[5222],"12635":[5223],"12636":[5224],"12637":[5225],"12638":[5226],"12639":[5227],"12640":[5228],"12641":[5229],"12642":[5230],"12643":[5231],"12644":[5232],"12645":[5233],"12646":[5234],"12647":[5235],"12648":[5236],"12649":[5237],"12650":[5238],"12651":[5239],"12652":[5240],"12653":[5241],"12654":[5242],"12655":[5243],"12656":[5244],"12657":[5245],"12658":[5246],"12659":[5247],"12660":[5248],"12661":[5249],"12662":[5250],"12663":[5251],"12664":[5252],"12665":[5253],"12666":[5254],"12667":[5255],"12668":[5256],"12669":[5257],"12670":[5258],"12671":[5259,5260],"12672":[5261],"12673":[5262],"12674":[5263],"12675":[5264],"12676":[5265],"12677":[5266],"12678":[5267],"12679":[5268,5269],"12680":[5270],"12681":[5271],"12682":[5272],"12683":[5273],"12684":[5274],"12685":[5275],"12686":[5276],"12687":[5277],"12688":[5278],"12689":[5279],"12690":[5280,5281,5282,5283],"12691":[5284],"12692":[5285],"12693":[5286],"12694":[5287],"12695":[5288],"12696":[5289],"12697":[5290],"12698":[5291],"12699":[5292,5293],"12700":[5294],"12701":[5295],"12702":[5296],"12703":[5297],"12704":[5298],"12705":[5299],"12706":[5300],"12707":[5301],"12708":[5302],"12709":[5303],"12710":[5304],"12711":[5305],"12712":[5306],"12713":[5307,5308],"12714":[5309],"12715":[5310],"12716":[5311],"12717":[5312],"12718":[5313],"12719":[5314],"12720":[5315],"12721":[5316,5317],"12722":[5318],"12723":[5319],"12724":[5320],"12725":[5321],"12726":[5322],"12727":[5323],"12728":[5324],"12729":[5325],"12730":[5326],"12731":[5327],"12732":[5328],"12733":[5329],"12734":[5330],"12735":[5331],"12736":[5332],"12737":[5333],"12738":[5334],"12739":[5335],"12740":[5336],"12741":[5337],"12742":[5338],"12743":[5339],"12744":[5340],"12745":[5341],"12746":[5342],"12747":[5343],"12748":[5344],"12749":[5345,5346],"12750":[5347],"12751":[5348],"12752":[5349],"12753":[5350],"12754":[5351],"12755":[5352,5353],"12756":[5354],"12757":[5355],"12758":[5356],"12759":[5357],"12760":[5358],"12761":[5359],"12762":[5360],"12763":[5361],"12764":[5362],"12765":[5363],"12766":[5364],"12767":[5365],"12768":[5366],"12769":[5367],"12770":[5368],"12771":[5369],"12772":[5370],"12773":[5371],"12774":[5372],"12775":[5373],"12776":[5374],"12777":[5375],"12778":[5376],"12779":[5377],"12780":[5378],"12781":[5379],"12782":[5380],"12783":[5381],"12784":[5382],"12785":[5383],"12786":[5384],"12787":[5385],"12788":[5386],"12789":[5387,5388,5389,5390,5391],"12790":[5392],"12791":[5393],"12792":[5394],"12793":[5395],"12794":[5396],"12795":[5397],"12796":[5398],"12797":[5399],"12798":[5400],"12799":[5401],"12800":[5402],"12801":[5403],"12802":[5404],"12803":[5405],"12804":[5406],"12805":[5407],"12806":[5408],"12807":[5409],"12808":[5410],"12809":[5411],"12810":[5412,5413],"12811":[5414],"12812":[5415],"12813":[5416],"12814":[5417],"12815":[5418],"12816":[5419],"12817":[5420],"12818":[5421],"12819":[5422],"12820":[5423],"12821":[5424],"12822":[5425],"12823":[5426],"12824":[5427],"12825":[5428],"12826":[5429],"12827":[5430],"12828":[5431],"12829":[5432],"12830":[5433],"12831":[5434],"12832":[5435],"12833":[5436],"12834":[5437],"12835":[5438],"12836":[5439],"12837":[5440],"12838":[5441],"12839":[5442],"12840":[5443],"12841":[5444],"12842":[5445],"12843":[5446],"12844":[5447,5448],"12845":[5449],"12846":[5450,5451],"12847":[5452],"12848":[5453],"12849":[5454,5455],"12850":[5456],"12851":[5457],"12852":[5458],"12853":[5459],"12854":[5460],"12855":[5461],"12856":[5462],"12857":[5463],"12858":[5464,5465],"12859":[5466],"12860":[5467],"12861":[5468],"12862":[5469],"12863":[5470,5471],"12864":[5472],"12865":[5473],"12866":[5474],"12867":[5475],"12868":[5476],"12869":[5477],"12870":[5478],"12871":[5479],"12872":[5480],"12873":[5481],"12874":[5482],"12875":[5483],"12876":[5484,5485,5486,5487],"12877":[5488],"12878":[5489],"12879":[5490],"12880":[5491],"12881":[5492],"12882":[5493],"12883":[5494],"12884":[5495],"12885":[5496],"12886":[5497,5498],"12887":[5499],"12888":[5500],"12889":[5501],"12890":[5502],"12891":[5503],"12892":[5504],"12893":[5505],"12894":[5506],"12895":[5507],"12896":[5508],"12897":[5509],"12898":[5510],"12899":[5511],"12900":[5512],"12901":[5513],"12902":[5514],"12903":[5515],"12904":[5516],"12905":[5517],"12906":[5518,5519],"12907":[5520],"12908":[5521,5522],"12909":[5523],"12910":[5524],"12911":[5525],"12912":[5526],"12913":[5527],"12914":[5528],"12915":[5529],"12916":[5530],"12917":[5531],"12918":[5532],"12919":[5533],"12920":[5534,5535],"12921":[5536],"12922":[5537],"12923":[5538],"12924":[5539,5540],"12925":[5541],"12926":[5542],"12927":[5543],"12928":[5544],"12929":[5545],"12930":[5546,5547,5548,5549,5550],"12931":[5551],"12932":[5552],"12933":[5553],"12934":[5554],"12935":[5555],"12936":[5556],"12937":[5557],"12938":[5558],"12939":[5559],"12940":[5560],"12941":[5561],"12942":[5562],"12943":[5563,5564],"12944":[5565],"12945":[5566],"12946":[5567],"12947":[5568],"12948":[5569],"12949":[5570],"12950":[5571],"12951":[5572],"12952":[5573],"12953":[5574],"12954":[5575],"12955":[5576],"12956":[5577],"12957":[5578],"12958":[5579],"12959":[5580],"12960":[5581],"12961":[5582],"12962":[5583],"12963":[5584],"12964":[5585],"12965":[5586],"12966":[5587],"12967":[5588],"12968":[5589],"12969":[5590],"12970":[5591],"12971":[5592],"12972":[5593],"12973":[5594],"12974":[5595],"12975":[5596,5597],"12976":[5598],"12977":[5599],"12978":[5600],"12979":[5601],"12980":[5602],"12981":[5603,5604],"12982":[5605],"12983":[5606],"12984":[5607],"12985":[5608],"12986":[5609],"12987":[5610],"12988":[5611,5612],"12989":[5613],"12990":[5614],"12991":[5615],"12992":[5616],"12993":[5617],"12994":[5618],"12995":[5619],"12996":[5620],"12997":[5621],"12998":[5622],"12999":[5623,5624],"13000":[5625],"13001":[5626],"13002":[5627],"13003":[5628],"13004":[5629],"13005":[5630],"13006":[5631],"13007":[5632],"13008":[5633,5634,5635,5636],"13009":[5637],"13010":[5638],"13011":[5639],"13012":[5640],"13013":[5641],"13014":[5642],"13015":[5643],"13016":[5644],"13017":[5645],"13018":[5646],"13019":[5647],"13020":[5648],"13021":[5649],"13022":[5650],"13023":[5651],"13024":[5652],"13025":[5653,5654],"13026":[5655],"13027":[5656],"13028":[5657],"13029":[5658],"13030":[5659],"13031":[5660],"13032":[5661],"13033":[5662],"13034":[5663],"13035":[5664],"13036":[5665],"13037":[5666],"13038":[5667],"13039":[5668],"13040":[5669],"13041":[5670],"13042":[5671],"13043":[5672],"13044":[5673],"13045":[5674],"13046":[5675],"13047":[5676],"13048":[5677],"13049":[5678],"13050":[5679],"13051":[5680],"13052":[5681],"13053":[5682],"13054":[5683],"13055":[5684],"13056":[5685],"13057":[5686],"13058":[5687],"13059":[5688],"13060":[5689],"13061":[5690],"13062":[5691],"13063":[5692],"13064":[5693],"13065":[5694],"13066":[5695],"13067":[5696],"13068":[5697],"13069":[5698],"13070":[5699],"13071":[5700],"13072":[5701],"13073":[5702],"13074":[5703],"13075":[5704],"13076":[5705],"13077":[5706],"13078":[5707],"13079":[5708],"13080":[5709],"13081":[5710],"13082":[5711],"13083":[5712],"13084":[5713],"13085":[5714],"13086":[5715],"13087":[5716],"13088":[5717],"13089":[5718],"13090":[5719],"13091":[5720],"13092":[5721],"13093":[5722],"13094":[5723],"13095":[5724,5725],"13096":[5726],"13097":[5727],"13098":[5728],"13099":[5729],"13100":[5730],"13101":[5731],"13102":[5732],"13103":[5733],"13104":[5734],"13105":[5735],"13106":[5736],"13107":[5737,5738],"13108":[5739],"13109":[5740],"13110":[5741],"13111":[5742],"13112":[5743],"13113":[5744],"13114":[5745],"13115":[5746],"13128":[5747]},"ٟ":[],"numbers":{"1":206,"2":207,"3":208,"4":209,"5":210,"6":211,"7":212,"8":213,"9":214,"10":215,"11":216,"12":217,"13":218,"14":219,"15":220,"16":221,"17":222,"18":223,"19":224,"20":225,"21":226,"22":227,"23":228,"24":229,"25":230,"26":231,"27":232,"28":233,"29":234,"30":235,"31":236,"32":237,"33":238,"34":239,"35":240,"36":241,"37":242,"38":243,"39":244,"40":245,"41":246,"42":247,"43":248,"44":249,"45":250,"46":251,"47":252,"48":253,"49":254,"50":255,"51":256,"52":257,"53":258,"54":259,"55":260,"56":261,"57":262,"58":263,"59":264,"60":265,"61":266,"62":267,"63":268,"64":269,"65":270,"66":271,"67":272,"68":273,"69":274,"70":275,"71":276,"72":277,"73":278,"74":279,"75":280,"76":281,"77":282,"78":283,"79":284,"80":285,"81":286,"82":287,"83":288,"84":289,"85":290,"86":291,"87":292,"88":293,"89":294,"90":295,"91":296,"92":297,"93":298,"94":299,"95":300,"96":301,"97":302,"98":303,"99":304,"100":305,"101":306,"102":307,"103":308,"104":309,"105":310,"106":311,"107":312,"108":313,"109":314,"110":315,"111":316,"112":317,"113":318,"114":319,"115":320,"116":321,"117":322,"118":323,"119":324,"120":325,"121":326,"122":327,"123":328,"124":329,"125":330,"126":331,"127":332,"128":333,"129":334,"130":335,"131":336,"132":337,"133":338,"134":339,"135":340,"136":341,"137":342,"138":343,"139":344,"140":345,"141":346,"142":347,"143":348,"144":349,"145":350,"146":351,"147":352,"148":353,"149":354,"150":355,"151":356,"152":357,"153":358,"154":359,"155":360,"156":361,"157":362,"158":363,"159":364,"160":365,"161":366,"162":367,"163":368,"164":369,"165":370,"166":371,"167":372,"168":373,"169":374,"170":375,"171":376,"172":377,"173":378,"174":379,"175":380,"176":381,"177":382,"178":383,"179":384,"180":385,"181":386,"182":387,"183":388,"184":389,"185":390,"186":391,"187":392,"188":395,"189":396,"190":397,"191":398,"192":399,"193":400,"194":401,"195":402,"196":403,"197":404,"198":405,"199":406,"200":407,"201":408,"202":409,"203":410,"204":411,"205":412,"206":413,"207":414,"208":415,"209":416,"210":417,"211":418,"212":419,"213":420,"214":421,"215":422,"216":423,"217":424,"218":425,"219":426,"220":427,"221":428,"222":429,"223":430,"224":431,"225":432,"226":433,"227":434,"228":435,"229":436,"230":437,"231":438,"232":439,"233":440,"234":441,"235":442,"236":443,"237":444,"238":445,"239":446,"240":447,"241":448,"242":449,"243":450,"244":451,"245":452,"246":453,"247":454,"248":455,"249":456,"250":457,"251":458,"252":459,"253":460,"254":461,"255":462,"256":463,"257":464,"258":465,"259":466,"260":467,"261":468,"262":469,"263":470,"264":471,"265":472,"266":473,"267":474,"268":475,"269":476,"270":477,"271":478,"272":479,"273":480,"274":481,"275":482,"276":483,"277":484,"278":485,"279":486,"280":487,"281":488,"282":489,"283":490,"284":491,"285":492,"286":493,"287":494,"288":495,"289":496,"290":497,"291":498,"292":499,"293":500,"294":501,"295":502,"296":503,"297":504,"298":505,"299":506,"300":507,"301":508,"302":509,"303":510,"304":511,"305":512,"306":513,"307":514,"308":515,"309":516,"310":517,"311":518,"312":519,"313":520,"314":521,"315":522,"316":523,"317":524,"318":525,"319":526,"320":527,"321":528,"322":529,"323":530,"324":531,"325":532,"326":533,"327":534,"328":535,"329":536,"330":537,"331":538,"332":539,"333":540,"334":541,"335":542,"336":543,"337":544,"338":545,"339":546,"340":547,"341":548,"342":549,"343":550,"344":551,"345":552,"346":553,"347":554,"348":555,"349":556,"350":557,"351":558,"352":559,"353":560,"355":562,"354":561,"356":563,"357":564,"358":565,"359":566,"360":567,"361":568,"362":569,"363":570,"364":571,"365":572,"366":573,"367":574,"368":575,"369":576,"370":577,"371":578,"372":579,"373":580,"374":581,"375":582,"376":583,"377":584,"378":585,"379":586,"380":587,"381":588,"382":589,"383":590,"384":591,"385":592,"386":593,"387":594,"388":595,"389":596,"390":597,"391":598,"392":599,"393":600,"394":601,"395":602,"396":603,"397":604,"398":605,"399":606,"400":607,"401":608,"402":609,"403":610,"404":611,"405":612,"406":613,"407":614,"408":615,"409":616,"410":617,"411":618,"412":619,"413":620,"414":621,"415":622,"416":623,"417":624,"418":625,"419":626,"420":627,"421":628,"422":629,"423":630,"424":631,"425":632,"426":633,"427":634,"428":635,"429":636,"430":637,"431":638,"432":639,"433":640,"434":641,"435":642,"436":643,"437":644,"438":645,"439":646,"440":647,"441":648,"442":649,"443":650,"444":651,"445":652,"446":653,"447":654,"448":655,"449":656,"450":657,"451":658,"452":659,"453":660,"454":661,"455":662,"456":663,"457":664,"458":665,"459":666,"460":667,"461":668,"462":669,"463":670,"464":671,"465":672,"466":673,"467":674,"468":675,"469":677,"470":678,"471":679,"472":680,"473":681,"474":682,"475":683,"476":684,"477":685,"478":686,"479":687,"480":688,"481":689,"482":690,"483":691,"484":692,"485":693,"486":694,"487":695,"488":696,"489":697,"490":698,"491":699,"492":700,"493":701,"494":702,"495":703,"496":704,"497":705,"498":706,"499":707,"500":708,"501":709,"502":710,"503":711,"504":712,"505":713,"506":714,"507":715,"508":716,"509":717,"510":718,"511":719,"512":720,"513":721,"514":722,"515":723,"516":724,"517":725,"518":726,"519":727,"520":728,"521":729,"522":730,"523":731,"524":732,"525":733,"526":734,"527":735,"528":736,"529":737,"530":738,"531":739,"532":740,"533":741,"534":742,"535":743,"536":744,"537":745,"538":746,"539":747,"540":748,"541":749,"542":750,"543":751,"544":752,"545":753,"546":754,"547":755,"548":756,"549":757,"550":758,"551":759,"552":760,"553":761,"554":762,"555":763,"556":764,"557":765,"558":766,"559":767,"560":768,"561":769,"562":770,"563":771,"564":772,"565":773,"566":774,"567":775,"568":776,"569":777,"570":778,"571":779,"572":780,"573":781,"574":782,"575":783,"576":784,"577":785,"578":786,"579":787,"580":788,"581":789,"582":790,"583":791,"584":792,"585":793,"586":794,"587":795,"588":796,"589":797,"590":798,"591":799,"592":800,"593":801,"594":802,"595":803,"596":804,"597":805,"598":806,"599":807,"600":808,"601":809,"602":810,"603":811,"604":812,"605":813,"606":814,"607":815,"608":816,"609":817,"610":818,"611":819,"612":820,"613":821,"614":822,"615":823,"616":824,"617":825,"618":826,"619":827,"620":828,"621":829,"622":830,"623":831,"624":832,"625":833,"626":834,"627":835,"628":836,"629":837,"630":838,"631":839,"632":840,"633":841,"634":842,"635":843,"636":844,"637":845,"638":846,"639":847,"640":848,"641":849,"642":850,"643":851,"644":852,"645":853,"646":854,"647":855,"648":856,"649":857,"650":858,"651":859,"652":860,"653":861,"654":862,"655":863,"656":864,"657":865,"658":866,"659":867,"660":868,"661":869,"662":870,"663":871,"664":872,"665":873,"666":874,"667":875,"668":876,"669":877,"670":878,"671":879,"672":880,"673":881,"674":882,"675":883,"676":884,"677":885,"678":886,"679":887,"680":888,"681":889,"682":890,"683":891,"684":892,"685":893,"686":894,"687":895,"688":896,"689":897,"690":898,"691":899,"692":900,"693":901,"694":902,"695":903,"696":904,"697":905,"698":906,"699":907,"700":908,"701":909,"702":910,"703":911,"704":912,"705":913,"706":914,"707":915,"708":916,"709":917,"710":918,"711":919,"712":920,"713":921,"714":922,"715":923,"716":924,"717":925,"718":926,"719":927,"720":928,"721":929,"722":930,"723":931,"724":932,"725":933,"726":934,"727":935,"728":936,"729":937,"730":938,"731":939,"732":940,"733":941,"734":942,"735":943,"736":944,"737":945,"738":946,"739":947,"740":948,"741":949,"742":950,"743":951,"744":952,"745":953,"746":954,"747":955,"748":956,"749":957,"750":958,"751":959,"752":960,"753":961,"754":962,"755":963,"756":964,"757":965,"758":966,"759":967,"760":968,"761":969,"762":970,"763":971,"764":972,"765":973,"766":974,"767":975,"768":976,"769":977,"770":978,"771":979,"772":980,"773":981,"774":982,"775":983,"776":984,"777":985,"778":986,"779":987,"780":988,"781":989,"782":990,"783":991,"784":992,"785":993,"786":994,"787":995,"788":996,"789":997,"790":998,"791":999,"792":1000,"793":1001,"794":1002,"795":1003,"796":1004,"797":1005,"798":1006,"799":1007,"800":1008,"801":1009,"802":1010,"803":1011,"804":1012,"805":1013,"806":1014,"807":1015,"808":1016,"809":1017,"810":1018,"811":1019,"812":1020,"813":1021,"814":1022,"815":1023,"816":1024,"817":1025,"818":1026,"819":1027,"820":1028,"821":1029,"822":1030,"823":1031,"824":1032,"825":1033,"826":1034,"827":1035,"828":1036,"829":1037,"830":1038,"831":1039,"832":1040,"833":1041,"834":1042,"835":1043,"836":1044,"837":1045,"838":1046,"839":1047,"840":1048,"841":1049,"842":1050,"843":1051,"844":1052,"845":1053,"846":1054,"847":1055,"848":1056,"849":1057,"850":1058,"851":1059,"852":1060,"853":1061,"854":1062,"855":1063,"856":1064,"857":1065,"858":1066,"859":1067,"860":1068,"861":1069,"862":1070,"863":1071,"864":1072,"865":1073,"866":1074,"867":1075,"868":1076,"869":1077,"870":1078,"871":1079,"872":1080,"873":1081,"874":1082,"875":1083,"876":1084,"877":1085,"878":1086,"879":1087,"880":1088,"881":1089,"882":1090,"883":1091,"884":1092,"885":1093,"886":1094,"887":1095,"888":1096,"889":1097,"890":1098,"891":1099,"892":1100,"893":1101,"894":1102,"895":1103,"896":1104,"897":1105,"898":1106,"899":1107,"900":1108,"901":1109,"902":1110,"903":1111,"904":1112,"905":1113,"906":1114,"907":1115,"908":1116,"909":1117,"910":1118,"911":1119,"912":1120,"913":1121,"914":1122,"915":1123,"916":1124,"917":1125,"918":1126,"919":1127,"920":1128,"921":1129,"922":1130,"923":1131,"924":1132,"925":1133,"926":1134,"927":1135,"928":1136,"929":1137,"930":1138,"931":1139,"932":1140,"933":1141,"934":1142,"935":1143,"936":1144,"937":1145,"938":1146,"939":1147,"940":1148,"941":1149,"942":1150,"943":1151,"944":1152,"945":1153,"946":1154,"947":1155,"948":1156,"949":1157,"950":1158,"951":1159,"952":1160,"953":1161,"954":1162,"955":1163,"956":1164,"957":1165,"958":1166,"959":1167,"960":1168,"961":1169,"962":1170,"963":1171,"964":1172,"965":1173,"966":1174,"967":1175,"968":1176,"969":1177,"970":1178,"971":1179,"972":1180,"973":1181,"974":1182,"975":1183,"976":1184,"977":1185,"978":1186,"979":1187,"980":1188,"981":1189,"982":1190,"983":1191,"984":1192,"985":1193,"986":1194,"987":1195,"988":1196,"989":1197,"990":1198,"991":1199,"992":1200,"993":1201,"994":1202,"995":1203,"996":1204,"997":1205,"998":1206,"999":1207,"1000":1208,"1001":1209,"1002":1210,"1003":1211,"1004":1212,"1005":1213,"1006":1214,"1007":1215,"1008":1216,"1009":1217,"1010":1218,"1011":1219,"1012":1220,"1013":1221,"1014":1222,"1015":1223,"1016":1224,"1017":1225,"1018":1226,"1019":1227,"1020":1228,"1021":1229,"1022":1230,"1023":1231,"1024":1232,"1025":1233,"1026":1234,"1027":1235,"1028":1236,"1029":1237,"1030":1238,"1031":1240,"1032":1241,"1033":1242,"1034":1243,"1035":1244,"1036":1245,"1037":1246,"1038":1247,"1039":1248,"1040":1249,"1041":1250,"1042":1251,"1043":1252,"1044":1253,"1045":1254,"1046":1255,"1047":1256,"1048":1257,"1049":1258,"1050":1259,"1051":1260,"1052":1261,"1053":1262,"1054":1263,"1055":1264,"1056":1265,"1057":1266,"1058":1267,"1059":1268,"1060":1269,"1061":1270,"1062":1271,"1063":1272,"1064":1273,"1065":1274,"1066":1275,"1067":1276,"1068":1277,"1069":1278,"1070":1279,"1071":1280,"1072":1281,"1073":1282,"1074":1283,"1075":1284,"1076":1285,"1077":1286,"1078":1287,"1079":1288,"1080":1289,"1081":1290,"1082":1291,"1083":1292,"1084":1293,"1085":1294,"1086":1295,"1087":1296,"1088":1297,"1089":1298,"1090":1299,"1091":1300,"1092":1301,"1093":1302,"1094":1303,"1095":1304,"1096":1305,"1097":1306,"1098":1307,"1099":1308,"1100":1309,"1101":1310,"1102":1311,"1103":1312,"1104":1313,"1105":1314,"1106":1315,"1107":1316,"1108":1317,"1109":1318,"1110":1319,"1111":1320,"1112":1321,"1113":1322,"1114":1323,"1115":1324,"1116":1325,"1117":1326,"1118":1327,"1119":1328,"1120":1329,"1121":1330,"1122":1331,"1123":1332,"1124":1333,"1125":1334,"1126":1335,"1127":1336,"1128":1337,"1129":1338,"1130":1339,"1131":1340,"1132":1341,"1133":1342,"1134":1343,"1135":1344,"1136":1345,"1137":1346,"1138":1347,"1139":1348,"1140":1349,"1141":1350,"1142":1351,"1143":1352,"1144":1353,"1145":1354,"1146":1355,"1147":1356,"1148":1357,"1149":1358,"1150":1359,"1151":1360,"1152":1361,"1153":1362,"1154":1363,"1155":1364,"1156":1365,"1157":1366,"1158":1367,"1159":1368,"1160":1369,"1161":1370,"1162":1371,"1163":1372,"1164":1373,"1165":1374,"1166":1375,"1167":1376,"1168":1377,"1169":1378,"1170":1379,"1171":1380,"1172":1381,"1173":1382,"1174":1383,"1175":1384,"1176":1385,"1177":1386,"1178":1387,"1179":1388,"1180":1389,"1181":1390,"1182":1391,"1183":1392,"1184":1393,"1185":1394,"1186":1395,"1187":1396,"1188":1397,"1189":1398,"1190":1399,"1191":1400,"1192":1401,"1193":1402,"1194":1403,"1195":1404,"1196":1405,"1197":1406,"1198":1407,"1199":1408,"1200":1409,"1201":1410,"1202":1411,"1203":1412,"1204":1413,"1205":1414,"1206":1415,"1207":1416,"1208":1417,"1209":1418,"1210":1419,"1211":1420,"1212":1421,"1213":1422,"1214":1423,"1215":1424,"1216":1425,"1217":1426,"1218":1427,"1219":1428,"1220":1429,"1221":1430,"1222":1431,"1223":1432,"1224":1433,"1225":1434,"1226":1435,"1227":1436,"1228":1437,"1229":1438,"1230":1439,"1231":1440,"1232":1441,"1233":1442,"1234":1443,"1235":1444,"1236":1445,"1237":1446,"1238":1447,"1239":1448,"1240":1449,"1241":1450,"1242":1451,"1243":1452,"1244":1453,"1245":1454,"1246":1455,"1247":1456,"1248":1457,"1249":1458,"1250":1459,"1251":1460,"1252":1461,"1253":1462,"1254":1463,"1255":1464,"1256":1465,"1257":1466,"1258":1467,"1259":1468,"1260":1469,"1261":1470,"1262":1471,"1263":1472,"1264":1473,"1265":1476,"1266":1477,"1267":1478,"1268":1479,"1269":1480,"1270":1481,"1271":1482,"1272":1483,"1273":1484,"1274":1485,"1275":1486,"1276":1487,"1277":1488,"1278":1489,"1279":1490,"1280":1491,"1281":1492,"1282":1493,"1283":1494,"1284":1495,"1285":1496,"1286":1497,"1287":1498,"1288":1499,"1289":1500,"1290":1501,"1291":1502,"1292":1503,"1293":1504,"1294":1505,"1295":1506,"1296":1507,"1297":1508,"1298":1509,"1299":1510,"1300":1511,"1301":1512,"1302":1513,"1303":1514,"1304":1515,"1305":1516,"1306":1517,"1307":1518,"1308":1519,"1309":1520,"1310":1521,"1311":1522,"1312":1523,"1313":1524,"1314":1525,"1315":1526,"1316":1527,"1317":1528,"1318":1529,"1319":1530,"1320":1531,"1321":1532,"1322":1533,"1323":1534,"1324":1535,"1325":1536,"1326":1537,"1327":1538,"1328":1539,"1329":1540,"1330":1541,"1331":1542,"1332":1543,"1333":1544,"1334":1545,"1335":1546,"1336":1547,"1337":1548,"1338":1549,"1339":1550,"1340":1551,"1341":1552,"1342":1553,"1343":1554,"1344":1555,"1345":1556,"1346":1557,"1347":1558,"1348":1559,"1349":1560,"1350":1561,"1351":1562,"1352":1563,"1353":1564,"1354":1565,"1355":1566,"1356":1567,"1357":1568,"1358":1569,"1359":1570,"1360":1571,"1361":1572,"1362":1573,"1363":1574,"1364":1575,"1365":1576,"1366":1577,"1367":1578,"1368":1579,"1369":1580,"1370":1581,"1371":1582,"1372":1583,"1373":1584,"1374":1585,"1375":1586,"1376":1587,"1377":1588,"1378":1589,"1379":1590,"1380":1591,"1381":1592,"1382":1593,"1383":1594,"1384":1595,"1385":1596,"1386":1597,"1387":1598,"1388":1599,"1389":1601,"1390":1602,"1391":1603,"1392":1604,"1393":1605,"1394":1606,"1395":1607,"1396":1609,"1397":1610,"1398":1611,"1399":1612,"1400":1613,"1401":1614,"1402":1615,"1403":1616,"1404":1617,"1405":1618,"1406":1619,"1407":1620,"1408":1621,"1409":1622,"1410":1623,"1411":1624,"1412":1625,"1413":1626,"1414":1627,"1415":1628,"1416":1629,"1417":1630,"1418":1631,"1419":1632,"1420":1633,"1421":1634,"1422":1635,"1423":1636,"1424":1637,"1425":1638,"1426":1639,"1427":1640,"1428":1641,"1429":1642,"1430":1643,"1431":1644,"1432":1645,"1433":1646,"1434":1647,"1435":1648,"1436":1649,"1437":1650,"1438":1651,"1439":1652,"1440":1653,"1441":1654,"1442":1655,"1443":1656,"1444":1657,"1445":1658,"1446":1659,"1447":1660,"1448":1661,"1449":1662,"1450":1663,"1451":1664,"1452":1665,"1453":1666,"1454":1667,"1455":1668,"1456":1669,"1457":1670,"1458":1671,"1459":1672,"1460":1673,"1461":1674,"1462":1675,"1463":1676,"1464":1677,"1465":1678,"1466":1679,"1467":1680,"1468":1681,"1469":1682,"1470":1683,"1471":1684,"1472":1685,"1473":1686,"1474":1687,"1475":1688,"1476":1689,"1477":1690,"1478":1691,"1479":1692,"1480":1693,"1481":1694,"1482":1695,"1483":1696,"1484":1697,"1485":1698,"1486":1699,"1487":1700,"1488":1701,"1489":1702,"1490":1703,"1491":1704,"1492":1705,"1493":1706,"1494":1707,"1495":1708,"1496":1709,"1497":1710,"1498":1711,"1499":1712,"1500":1713,"1501":1714,"1502":1715,"1503":1716,"1504":1717,"1505":1718,"1506":1719,"1507":1720,"1508":1721,"1509":1722,"1510":1723,"1511":1724,"1512":1725,"1513":1726,"1514":1727,"1515":1728,"1516":1729,"1517":1730,"1518":1731,"1519":1732,"1520":1733,"1521":1734,"1522":1735,"1523":1736,"1524":1737,"1525":1738,"1526":1739,"1527":1740,"1528":1741,"1529":1742,"1530":1743,"1531":1744,"1532":1745,"1533":1746,"1534":1747,"1535":1748,"1536":1749,"1537":1750,"1538":1751,"1539":1752,"1540":1753,"1541":1754,"1542":1755,"1543":1756,"1544":1757,"1545":1758,"1546":1759,"1547":1760,"1548":1761,"1549":1762,"1550":1763,"1551":1764,"1552":1765,"1553":1766,"1554":1767,"1555":1768,"1556":1769,"1557":1770,"1558":1771,"1559":1772,"1560":1773,"1561":1774,"1562":1775,"1563":1776,"1564":1777,"1565":1778,"1566":1779,"1567":1780,"1568":1781,"1569":1782,"1570":1783,"1571":1784,"1572":1785,"1573":1786,"1574":1787,"1575":1788,"1576":1789,"1577":1790,"1578":1791,"1579":1792,"1580":1793,"1581":1794,"1582":1795,"1583":1796,"1584":1797,"1585":1798,"1586":1799,"1587":1800,"1588":1801,"1589":1802,"1590":1803,"1591":1804,"1592":1805,"1593":1806,"1594":1807,"1595":1808,"1596":1809,"1597":1810,"1598":1811,"1599":1812,"1600":1813,"1601":1814,"1602":1815,"1603":1816,"1604":1817,"1605":1818,"1606":1819,"1607":1820,"1608":1821,"1609":1822,"1610":1823,"1611":1824,"1612":1825,"1613":1826,"1614":1827,"1615":1828,"1616":1829,"1617":1830,"1618":1831,"1619":1832,"1620":1833,"1621":1834,"1622":1835,"1623":1836,"1624":1837,"1625":1838,"1626":1839,"1627":1840,"1628":1841,"1629":1842,"1630":1843,"1631":1844,"1632":1845,"1633":1846,"1634":1847,"1635":1848,"1636":1849,"1637":1850,"1638":1851,"1639":1852,"1640":1853,"1641":1854,"1642":1855,"1643":1856,"1644":1857,"1645":1858,"1646":1859,"1647":1860,"1648":1861,"1649":1862,"1650":1863,"1651":1864,"1652":1865,"1653":1866,"1654":1867,"1655":1868,"1656":1869,"1657":1870,"1658":1871,"1659":1872,"1660":1873,"1661":1874,"1662":1875,"1663":1876,"1664":1877,"1665":1878,"1666":1879,"1667":1880,"1668":1881,"1669":1882,"1670":1883,"1671":1884,"1672":1885,"1673":1886,"1674":1887,"1675":1888,"1676":1889,"1677":1890,"1678":1891,"1679":1892,"1680":1893,"1681":1894,"1682":1895,"1683":1896,"1684":1897,"1685":1898,"1686":1899,"1687":1900,"1688":1901,"1689":1902,"1690":1903,"1691":1904,"1692":1905,"1693":1906,"1694":1907,"1695":1908,"1696":1909,"1697":1910,"1698":1911,"1699":1912,"1700":1913,"1701":1914,"1702":1915,"1703":1916,"1704":1917,"1705":1918,"1706":1919,"1707":1920,"1708":1921,"1709":1922,"1710":1923,"1711":1924,"1712":1925,"1713":1926,"1714":1927,"1715":1928,"1716":1929,"1717":1930,"1718":1931,"1719":1932,"1720":1933,"1721":1934,"1722":1935,"1723":1936,"1724":1937,"1725":1938,"1726":1939,"1727":1940,"1728":1941,"1729":1942,"1730":1943,"1731":1944,"1732":1945,"1733":1946,"1734":1947,"1735":1948,"1736":1949,"1737":1950,"1738":1951,"1739":1952,"1740":1953,"1741":1954,"1742":1955,"1743":1956,"1744":1957,"1745":1958,"1746":1959,"1747":1960,"1748":1961,"1749":1962,"1750":1963,"1751":1964,"1752":1965,"1753":1966,"1754":1967,"1755":1968,"1756":1969,"1757":1970,"1758":1971,"1759":1972,"1760":1973,"1761":1974,"1762":1975,"1763":1976,"1764":1977,"1765":1978,"1766":1979,"1767":1980,"1768":1981,"1769":1982,"1770":1983,"1771":1984,"1772":1985,"1773":1986,"1774":1987,"1775":1988,"1776":1989,"1777":1990,"1778":1991,"1779":1992,"1780":1993,"1781":1994,"1782":1995,"1783":1996,"1784":1997,"1785":1998,"1786":1999,"1787":2000,"1788":2001,"1789":2002,"1790":2003,"1791":2004,"1792":2005,"1793":2006,"1794":2007,"1795":2008,"1796":2009,"1797":2010,"1798":2011,"1799":2012,"1800":2013,"1801":2014,"1802":2015,"1803":2016,"1804":2017,"1805":2018,"1806":2019,"1807":2020,"1808":2021,"1809":2022,"1810":2023,"1811":2024,"1812":2025,"1813":2026,"1814":2027,"1815":2028,"1816":2029,"1817":2030,"1818":2031,"1819":2032,"1820":2033,"1821":2034,"1822":2035,"1823":2036,"1824":2037,"1825":2038,"1826":2039,"1827":2040,"1828":2041,"1829":2042,"1830":2043,"1831":2044,"1832":2045,"1833":2046,"1834":2047,"1835":2048,"1836":2049,"1837":2050,"1838":2051,"1839":2052,"1840":2053,"1841":2054,"1842":2055,"1843":2056,"1844":2057,"1845":2058,"1846":2059,"1847":2060,"1848":2061,"1849":2062,"1850":2063,"1851":2064,"1852":2065,"1853":2066,"1854":2067,"1855":2068,"1856":2069,"1857":2070,"1858":2071,"1859":2072,"1860":2073,"1861":2074,"1862":2075,"1863":2076,"1864":2077,"1865":2078,"1866":2079,"1867":2080,"1868":2081,"1869":2082,"1870":2083,"1871":2084,"1872":2085,"1873":2086,"1874":2087,"1875":2088,"1876":2089,"1877":2090,"1878":2091,"1879":2092,"1880":2093,"1881":2094,"1882":2095,"1883":2096,"1884":2097,"1885":2098,"1886":2099,"1887":2100,"1888":2101,"1889":2102,"1890":2103,"1891":2104,"1892":2105,"1893":2106,"1894":2107,"1895":2108,"1896":2109,"1897":2110,"1898":2111,"1899":2112,"1900":2113,"1901":2114,"1902":2115,"1903":2116,"1904":2117,"1905":2118,"1906":2119,"1907":2120,"1908":2121,"1909":2122,"1910":2123,"1911":2124,"1912":2125,"1913":2126,"1914":2127,"1915":2128,"1916":2129,"1917":2130,"1918":2131,"1919":2132,"1920":2133,"1921":2134,"1922":2135,"1923":2136,"1924":2137,"1925":2138,"1926":2139,"1927":2140,"1928":2141,"1929":2142,"1930":2143,"1931":2144,"1932":2145,"1933":2146,"1934":2147,"1935":2148,"1936":2149,"1937":2150,"1938":2151,"1939":2152,"1940":2153,"1941":2154,"1942":2155,"1943":2156,"1944":2157,"1945":2158,"1946":2159,"1947":2161,"1948":2162,"1949":2163,"1950":2164,"1951":2165,"1952":2166,"1953":2167,"1954":2168,"1955":2169,"1956":2170,"1957":2171,"1958":2172,"1959":2173,"1960":2174,"1961":2175,"1962":2176,"1963":2177,"1964":2178,"1965":2179,"1966":2180,"1967":2181,"1968":2182,"1969":2183,"1970":2184,"1971":2185,"1972":2187,"1973":2188,"1974":2189,"1975":2190,"1976":2191,"1977":2192,"1978":2193,"1979":2194,"1980":2195,"1981":2196,"1982":2197,"1983":2198,"1984":2199,"1985":2200,"1986":2201,"1987":2202,"1988":2203,"1989":2204,"1990":2205,"1991":2206,"1992":2207,"1993":2208,"1994":2209,"1995":2210,"1996":2211,"1997":2212,"1998":2213,"1999":2214,"2000":2215,"2001":2216,"2002":2217,"2003":2218,"2004":2219,"2005":2220,"2006":2221,"2007":2222,"2008":2223,"2009":2224,"2010":2225,"2011":2226,"2012":2227,"2013":2228,"2014":2229,"2015":2230,"2016":2231,"2017":2232,"2018":2233,"2019":2234,"2020":2235,"2021":2236,"2022":2237,"2023":2238,"2024":2239,"2025":2240,"2026":2241,"2027":2242,"2028":2243,"2029":2244,"2030":2245,"2031":2246,"2032":2247,"2033":2248,"2034":2249,"2035":2250,"2036":2251,"2037":2252,"2038":2253,"2039":2254,"2040":2255,"2041":2256,"2042":2257,"2043":2258,"2044":2259,"2045":2260,"2046":2261,"2047":2262,"2048":2263,"2049":2264,"2050":2265,"2051":2266,"2052":2267,"2053":2268,"2054":2269,"2055":2270,"2056":2271,"2057":2272,"2058":2273,"2059":2274,"2060":2275,"2061":2276,"2062":2277,"2063":2278,"2064":2279,"2065":2280,"2066":2281,"2067":2282,"2068":2283,"2069":2284,"2070":2285,"2071":2286,"2072":2287,"2073":2288,"2074":2289,"2075":2290,"2076":2291,"2077":2292,"2078":2293,"2079":2294,"2080":2295,"2081":2296,"2082":2297,"2083":2298,"2084":2299,"2085":2300,"2086":2301,"2087":2302,"2088":2303,"2089":2304,"2090":2305,"2091":2306,"2092":2307,"2093":2308,"2094":2309,"2095":2310,"2096":2312,"2097":2313,"2098":2314,"2099":2315,"2100":2316,"2101":2317,"2102":2318,"2103":2319,"2104":2320,"2105":2321,"2106":2322,"2107":2323,"2108":2324,"2109":2325,"2110":2326,"2111":2327,"2112":2328,"2113":2329,"2114":2330,"2115":2331,"2116":2332,"2117":2333,"2118":2334,"2119":2335,"2120":2336,"2121":2337,"2122":2338,"2123":2339,"2124":2340,"2125":2341,"2126":2342,"2127":2343,"2128":2344,"2129":2345,"2130":2346,"2131":2347,"2132":2348,"2133":2349,"2134":2350,"2135":2351,"2136":2352,"2137":2353,"2138":2354,"2139":2355,"2140":2356,"2141":2357,"2142":2358,"2143":2359,"2144":2360,"2145":2361,"2146":2362,"2147":2363,"2148":2364,"2149":2365,"2150":2366,"2151":2367,"2152":2368,"2153":2369,"2154":2370,"2155":2371,"2156":2372,"2157":2373,"2158":2374,"2159":2375,"2160":2376,"2161":2377,"2162":2378,"2163":2379,"2164":2380,"2165":2381,"2166":2382,"2167":2383,"2168":2384,"2169":2385,"2170":2386,"2171":2387,"2172":2388,"2173":2389,"2174":2390,"2175":2391,"2176":2392,"2177":2393,"2178":2394,"2179":2395,"2180":2396,"2181":2397,"2182":2398,"2183":2399,"2184":2400,"2185":2401,"2186":2402,"2187":2403,"2188":2404,"2189":2405,"2190":2406,"2191":2407,"2192":2408,"2193":2409,"2194":2410,"2195":2411,"2196":2412,"2197":2413,"2198":2414,"2199":2415,"2200":2416,"2201":2417,"2202":2418,"2203":2419,"2204":2420,"2205":2421,"2206":2422,"2207":2423,"2208":2424,"2209":2425,"2210":2426,"2211":2427,"2212":2428,"2213":2429,"2214":2430,"2215":2431,"2216":2432,"2217":2433,"2218":2434,"2219":2435,"2220":2436,"2221":2437,"2222":2438,"2223":2439,"2224":2440,"2225":2441,"2226":2442,"2227":2443,"2228":2444,"2229":2445,"2230":2446,"2231":2447,"2232":2448,"2233":2449,"2234":2450,"2235":2451,"2236":2452,"2237":2453,"2238":2454,"2239":2455,"2240":2456,"2241":2457,"2242":2458,"2243":2459,"2244":2460,"2245":2461,"2246":2462,"2247":2463,"2248":2464,"2249":2465,"2250":2466,"2251":2467,"2252":2468,"2253":2469,"2254":2470,"2255":2471,"2256":2472,"2257":2473,"2258":2474,"2259":2475,"2260":2476,"2261":2477,"2262":2478,"2263":2479,"2264":2480,"2265":2481,"2266":2482,"2267":2483,"2268":2484,"2269":2485,"2270":2486,"2271":2487,"2272":2488,"2273":2489,"2274":2490,"2275":2491,"2276":2492,"2277":2493,"2278":2494,"2279":2495,"2280":2496,"2281":2497,"2282":2498,"2283":2499,"2284":2500,"2285":2501,"2286":2502,"2287":2503,"2288":2504,"2289":2505,"2290":2506,"2291":2507,"2292":2508,"2293":2509,"2294":2510,"2295":2511,"2296":2512,"2297":2513,"2298":2514,"2299":2515,"2300":2516,"2301":2517,"2302":2518,"2303":2519,"2304":2520,"2305":2521,"2306":2522,"2307":2523,"2308":2524,"2309":2525,"2310":2526,"2311":2527,"2312":2528,"2313":2529,"2314":2530,"2315":2531,"2316":2532,"2317":2533,"2318":2534,"2319":2535,"2320":2536,"2321":2537,"2322":2538,"2323":2539,"2324":2540,"2325":2541,"2326":2542,"2327":2543,"2328":2544,"2329":2545,"2330":2546,"2331":2547,"2332":2548,"2333":2549,"2334":2550,"2335":2551,"2336":2552,"2337":2553,"2338":2554,"2339":2555,"2340":2556,"2341":2557,"2342":2558,"2343":2559,"2344":2560,"2345":2561,"2346":2562,"2347":2563,"2348":2564,"2349":2565,"2350":2566,"2351":2567,"2352":2568,"2353":2569,"2354":2570,"2355":2571,"2356":2572,"2357":2573,"2358":2574,"2359":2575,"2360":2576,"2361":2577,"2362":2578,"2363":2579,"2364":2580,"2365":2581,"2366":2582,"2367":2583,"2368":2584,"2369":2585,"2370":2586,"2371":2587,"2372":2588,"2373":2589,"2374":2590,"2375":2591,"2376":2592,"2377":2593,"2378":2594,"2379":2595,"2380":2596,"2381":2597,"2382":2598,"2383":2599,"2384":2600,"2385":2601,"2386":2602,"2387":2603,"2388":2604,"2389":2605,"2390":2606,"2391":2607,"2392":2608,"2393":2609,"2394":2610,"2395":2611,"2396":2612,"2397":2613,"2398":2614,"2399":2615,"2400":2616,"2401":2617,"2402":2618,"2403":2619,"2404":2620,"2405":2621,"2406":2622,"2407":2623,"2408":2624,"2409":2625,"2410":2626,"2411":2627,"2412":2628,"2413":2629,"2414":2630,"2415":2631,"2416":2632,"2417":2633,"2418":2634,"2419":2635,"2420":2636,"2421":2637,"2422":2638,"2423":2639,"2424":2640,"2425":2641,"2426":2642,"2427":2643,"2428":2644,"2429":2645,"2430":2646,"2431":2647,"2432":2648,"2433":2649,"2434":2650,"2435":2651,"2436":2652,"2437":2653,"2438":2654,"2439":2655,"2440":2656,"2441":2657,"2442":2658,"2443":2659,"2444":2660,"2445":2661,"2446":2662,"2447":2663,"2448":2664,"2449":2665,"2450":2666,"2451":2667,"2452":2668,"2453":2669,"2454":2670,"2455":2671,"2456":2672,"2457":2673,"2458":2674,"2459":2675,"2460":2676,"2461":2677,"2462":2678,"2463":2680,"2464":2681,"2465":2682,"2466":2683,"2467":2684,"2468":2685,"2469":2686,"2470":2687,"2471":2688,"2472":2689,"2473":2690,"2474":2691,"2475":2692,"2476":2693,"2477":2694,"2478":2695,"2479":2696,"2480":2697,"2481":2698,"2482":2699,"2483":2700,"2484":2701,"2485":2702,"2486":2703,"2487":2704,"2488":2705,"2489":2706,"2490":2707,"2491":2708,"2492":2709,"2493":2710,"2494":2711,"2495":2712,"2496":2713,"2497":2714,"2498":2715,"2499":2716,"2500":2717,"2501":2718,"2502":2719,"2503":2720,"2504":2721,"2505":2722,"2506":2723,"2507":2724,"2508":2725,"2509":2726,"2510":2727,"2511":2728,"2512":2729,"2513":2730,"2514":2731,"2515":2732,"2516":2733,"2517":2734,"2518":2735,"2519":2736,"2520":2737,"2521":2738,"2522":2739,"2523":2740,"2524":2741,"2525":2742,"2526":2743,"2527":2744,"2528":2745,"2529":2746,"2530":2747,"2531":2748,"2532":2749,"2533":2750,"2534":2751,"2535":2752,"2536":2753,"2537":2754,"2538":2755,"2539":2756,"2540":2757,"2541":2758,"2542":2759,"2543":2760,"2544":2761,"2545":2762,"2546":2763,"2547":2764,"2548":2765,"2549":2766,"2550":2767,"2551":2768,"2552":2769,"2553":2770,"2554":2771,"2555":2772,"2556":2774,"2557":2775,"2558":2776,"2559":2777,"2560":2778,"2561":2779,"2562":2780,"2563":2781,"2564":2782,"2565":2783,"2566":2784,"2567":2785,"2568":2786,"2569":2787,"2570":2788,"2571":2789,"2572":2790,"2573":2791,"2574":2792,"2575":2793,"2576":2794,"2577":2795,"2578":2796,"2579":2797,"2580":2798,"2581":2799,"2582":2800,"2583":2801,"2584":2802,"2585":2803,"2586":2804,"2587":2805,"2588":2806,"2589":2807,"2590":2808,"2591":2809,"2592":2810,"2593":2811,"2594":2812,"2595":2813,"2596":2814,"2597":2815,"2598":2816,"2599":2817,"2600":2818,"2601":2819,"2602":2820,"2603":2821,"2604":2822,"2605":2823,"2606":2824,"2607":2825,"2608":2826,"2609":2827,"2610":2828,"2611":2829,"2612":2830,"2613":2831,"2614":2832,"2615":2833,"2616":2834,"2617":2835,"2618":2836,"2619":2837,"2620":2838,"2621":2839,"2622":2840,"2623":2841,"2624":2842,"2625":2843,"2626":2844,"2627":2845,"2628":2846,"2629":2847,"2630":2848,"2631":2849,"2632":2850,"2633":2851,"2634":2852,"2635":2853,"2636":2854,"2637":2855,"2638":2856,"2639":2857,"2640":2858,"2641":2859,"2642":2860,"2643":2861,"2644":2862,"2645":2863,"2646":2864,"2647":2865,"2648":2866,"2649":2867,"2650":2868,"2651":2869,"2652":2870,"2653":2871,"2654":2872,"2655":2874,"2656":2875,"2657":2876,"2658":2877,"2659":2878,"2660":2879,"2661":2880,"2662":2881,"2663":2882,"2664":2883,"2665":2884,"2666":2885,"2667":2886,"2668":2887,"2669":2888,"2670":2889,"2671":2890,"2672":2891,"2673":2892,"2674":2893,"2675":2894,"2676":2895,"2677":2896,"2678":2897,"2679":2898,"2680":2899,"2681":2900,"2682":2901,"2683":2902,"2684":2903,"2685":2904,"2686":2905,"2687":2906,"2688":2907,"2689":2908,"2690":2909,"2691":2910,"2692":2911,"2693":2912,"2694":2913,"2695":2914,"2696":2915,"2697":2916,"2698":2917,"2699":2918,"2700":2919,"2701":2920,"2702":2921,"2703":2922,"2704":2923,"2705":2924,"2706":2925,"2707":2926,"2708":2927,"2709":2928,"2710":2929,"2711":2930,"2712":2931,"2713":2932,"2714":2933,"2715":2934,"2716":2935,"2717":2936,"2718":2937,"2719":2938,"2720":2939,"2721":2940,"2722":2941,"2723":2942,"2724":2943,"2725":2944,"2726":2945,"2727":2946,"2728":2947,"2729":2948,"2730":2949,"2731":2950,"2732":2951,"2733":2952,"2734":2953,"2735":2954,"2736":2955,"2737":2956,"2738":2957,"2739":2958,"2740":2959,"2741":2960,"2742":2961,"2743":2962,"2744":2963,"2745":2964,"2746":2965,"2747":2966,"2748":2967,"2749":2968,"2750":2969,"2751":2970,"2752":2971,"2753":2972,"2754":2973,"2755":2974,"2756":2975,"2757":2976,"2758":2977,"2759":2978,"2760":2979,"2761":2980,"2762":2981,"2763":2982,"2764":2983,"2765":2984,"2766":2985,"2767":2986,"2768":2987,"2769":2988,"2770":2989,"2771":2990,"2772":2991,"2773":2992,"2774":2993,"2775":2994,"2776":2995,"2777":2996,"2778":2997,"2779":2998,"2780":2999,"2781":3000,"2782":3001,"2783":3002,"2784":3003,"2785":3004,"2786":3005,"2787":3006,"2788":3007,"2789":3008,"2790":3009,"2791":3010,"2792":3011,"2793":3012,"2794":3013,"2795":3014,"2796":3015,"2797":3016,"2798":3017,"2799":3018,"2800":3019,"2801":3020,"2802":3021,"2803":3022,"2804":3023,"2805":3024,"2806":3025,"2807":3026,"2808":3027,"2809":3028,"2810":3029,"2811":3030,"2812":3031,"2813":3032,"2814":3033,"2815":3034,"2816":3035,"2817":3036,"2818":3037,"2819":3038,"2820":3039,"2821":3040,"2822":3041,"2823":3042,"2824":3043,"2825":3044,"2826":3045,"2827":3046,"2828":3047,"2829":3048,"2830":3049,"2831":3050,"2832":3051,"2833":3052,"2834":3053,"2835":3054,"2836":3055,"2837":3056,"2838":3057,"2839":3058,"2840":3059,"2841":3060,"2842":3061,"2843":3062,"2844":3063,"2845":3064,"2846":3065,"2847":3066,"2848":3067,"2849":3068,"2850":3069,"2851":3070,"2852":3071,"2853":3072,"2854":3073,"2855":3074,"2856":3075,"2857":3076,"2858":3077,"2859":3078,"2860":3079,"2861":3080,"2862":3081,"2863":3082,"2864":3083,"2865":3084,"2866":3085,"2867":3086,"2868":3087,"2869":3088,"2870":3089,"2871":3090,"2872":3091,"2873":3092,"2874":3093,"2875":3094,"2876":3095,"2877":3096,"2878":3097,"2879":3098,"2880":3099,"2881":3100,"2882":3101,"2883":3102,"2884":3103,"2885":3104,"2886":3105,"2887":3106,"2888":3107,"2889":3108,"2890":3109,"2891":3110,"2892":3111,"2893":3112,"2894":3113,"2895":3114,"2896":3115,"2897":3116,"2898":3117,"2899":3118,"2900":3119,"2901":3120,"2902":3121,"2903":3122,"2904":3123,"2905":3124,"2906":3125,"2907":3126,"2908":3127,"2909":3128,"2910":3129,"2911":3130,"2912":3131,"2913":3132,"2914":3133,"2915":3134,"2916":3135,"2917":3136,"2918":3137,"2919":3138,"2920":3139,"2921":3140,"2922":3141,"2923":3142,"2924":3143,"2925":3144,"2926":3145,"2927":3146,"2928":3147,"2929":3148,"2930":3149,"2931":3150,"2932":3151,"2933":3152,"2934":3153,"2935":3154,"2936":3155,"2937":3156,"2938":3157,"2939":3158,"2940":3159,"2941":3160,"2942":3161,"2943":3162,"2944":3163,"2945":3164,"2946":3165,"2947":3166,"2948":3167,"2949":3168,"2950":3169,"2951":3170,"2952":3171,"2953":3172,"2954":3173,"2955":3174,"2956":3175,"2957":3176,"2958":3177,"2959":3178,"2960":3179,"2961":3180,"2962":3181,"2963":3182,"2964":3183,"2965":3184,"2966":3185,"2967":3186,"2968":3187,"2969":3188,"2970":3189,"2971":3190,"2972":3191,"2973":3192,"2974":3193,"2975":3194,"2976":3195,"2977":3196,"2978":3197,"2979":3199,"2980":3200,"2981":3201,"2982":3202,"2983":3203,"2984":3204,"2985":3205,"2986":3206,"2987":3207,"2988":3208,"2989":3209,"2990":3210,"2991":3211,"2992":3212,"2993":3213,"2994":3214,"2995":3215,"2996":3216,"2997":3217,"2998":3218,"2999":3219,"3000":3220,"3001":3221,"3002":3222,"3003":3223,"3004":3224,"3005":3225,"3006":3226,"3007":3227,"3008":3228,"3009":3229,"3010":3230,"3011":3231,"3012":3232,"3013":3233,"3014":3234,"3015":3235,"3016":3236,"3017":3237,"3018":3238,"3019":3239,"3020":3240,"3021":3241,"3022":3242,"3023":3243,"3024":3244,"3025":3245,"3026":3246,"3027":3247,"3028":3248,"3029":3249,"3030":3250,"3031":3251,"3032":3252,"3033":3253,"3034":3254,"3035":3255,"3036":3256,"3037":3257,"3038":3258,"3039":3259,"3040":3260,"3041":3261,"3042":3262,"3043":3263,"3044":3264,"3045":3265,"3046":3266,"3047":3267,"3048":3268,"3049":3269,"3050":3270,"3051":3271,"3052":3272,"3053":3273,"3054":3274,"3055":3275,"3056":3276,"3057":3277,"3058":3278,"3059":3279,"3060":3280,"3061":3281,"3062":3282,"3063":3283,"3064":3284,"3065":3285,"3066":3286,"3067":3287,"3068":3288,"3069":3289,"3070":3290,"3071":3291,"3072":3292,"3073":3293,"3074":3294,"3075":3295,"3076":3296,"3077":3297,"3078":3298,"3079":3300,"3080":3301,"3081":3302,"3082":3303,"3083":3304,"3084":3305,"3085":3306,"3086":3307,"3087":3308,"3088":3309,"3089":3310,"3090":3311,"3091":3312,"3092":3313,"3093":3314,"3094":3315,"3095":3316,"3096":3317,"3097":3318,"3098":3319,"3099":3320,"3100":3321,"3101":3322,"3102":3323,"3103":3324,"3104":3325,"3105":3326,"3106":3327,"3107":3328,"3108":3329,"3109":3330,"3110":3331,"3111":3332,"3112":3333,"3113":3334,"3114":3335,"3115":3336,"3116":3337,"3117":3338,"3118":3339,"3119":3340,"3120":3341,"3121":3342,"3122":3343,"3123":3344,"3124":3345,"3125":3346,"3126":3347,"3127":3348,"3128":3349,"3129":3350,"3130":3351,"3131":3352,"3132":3353,"3133":3354,"3134":3355,"3135":3356,"3136":3357,"3137":3358,"3138":3359,"3139":3360,"3140":3361,"3141":3362,"3142":3363,"3143":3364,"3144":3365,"3145":3366,"3146":3367,"3147":3368,"3148":3369,"3149":3370,"3150":3371,"3151":3372,"3152":3373,"3153":3374,"3154":3375,"3155":3376,"3156":3377,"3157":3378,"3158":3379,"3159":3380,"3160":3381,"3161":3382,"3162":3383,"3163":3384,"3164":3385,"3165":3386,"3166":3387,"3167":3388,"3168":3389,"3169":3390,"3170":3391,"3171":3392,"3172":3393,"3173":3394,"3174":3395,"3175":3396,"3176":3397,"3177":3398,"3178":3399,"3179":3400,"3180":3401,"3181":3402,"3182":3403,"3183":3404,"3184":3405,"3185":3406,"3186":3407,"3187":3408,"3188":3409,"3189":3410,"3190":3411,"3191":3412,"3192":3413,"3193":3414,"3194":3415,"3195":3416,"3196":3417,"3197":3418,"3198":3419,"3199":3420,"3200":3421,"3201":3422,"3202":3423,"3203":3424,"3204":3425,"3205":3426,"3206":3427,"3207":3428,"3208":3429,"3209":3430,"3210":3431,"3211":3432,"3212":3433,"3213":3434,"3214":3435,"3215":3436,"3216":3437,"3217":3438,"3218":3439,"3219":3440,"3220":3441,"3221":3442,"3222":3443,"3223":3444,"3224":3445,"3225":3446,"3226":3447,"3227":3448,"3228":3449,"3229":3450,"3230":3451,"3231":3452,"3232":3453,"3233":3454,"3234":3455,"3235":3456,"3236":3457,"3237":3458,"3238":3459,"3239":3460,"3240":3461,"3241":3462,"3242":3463,"3243":3464,"3244":3465,"3245":3466,"3246":3467,"3247":3468,"3248":3469,"3249":3470,"3250":3471,"3251":3472,"3252":3473,"3253":3474,"3254":3475,"3255":3476,"3256":3477,"3257":3478,"3258":3479,"3259":3480,"3260":3481,"3261":3482,"3262":3483,"3263":3484,"3264":3485,"3265":3486,"3266":3487,"3267":3488,"3268":3489,"3269":3490,"3270":3491,"3271":3492,"3272":3493,"3273":3494,"3274":3495,"3275":3496,"3276":3497,"3277":3498,"3278":3499,"3279":3500,"3280":3501,"3281":3502,"3282":3503,"3283":3504,"3284":3505,"3285":3506,"3286":3507,"3287":3508,"3288":3509,"3289":3510,"3290":3511,"3291":3512,"3292":3513,"3293":3514,"3294":3515,"3295":3516,"3296":3517,"3297":3518,"3298":3519,"3299":3520,"3300":3521,"3301":3522,"3302":3523,"3303":3524,"3304":3525,"3305":3526,"3306":3527,"3307":3528,"3308":3529,"3309":3530,"3310":3531,"3311":3532,"3312":3533,"3313":3534,"3314":3535,"3315":3536,"3316":3537,"3317":3538,"3318":3539,"3319":3540,"3320":3541,"3321":3542,"3322":3543,"3323":3544,"3324":3545,"3325":3546,"3326":3547,"3327":3548,"3328":3549,"3329":3550,"3330":3551,"3331":3552,"3332":3553,"3333":3554,"3334":3555,"3335":3556,"3336":3557,"3337":3558,"3338":3559,"3339":3560,"3340":3561,"3341":3562,"3342":3563,"3343":3564,"3344":3565,"3345":3566,"3346":3567,"3347":3568,"3348":3569,"3349":3570,"3350":3571,"3351":3572,"3352":3573,"3353":3574,"3354":3575,"3355":3576,"3356":3577,"3357":3578,"3358":3579,"3359":3580,"3360":3581,"3361":3582,"3362":3583,"3363":3584,"3364":3585,"3365":3586,"3366":3587,"3367":3588,"3368":3589,"3369":3590,"3370":3591,"3371":3592,"3372":3593,"3373":3594,"3374":3595,"3375":3596,"3376":3597,"3377":3598,"3378":3599,"3379":3600,"3380":3601,"3381":3602,"3382":3603,"3383":3604,"3384":3605,"3385":3606,"3386":3607,"3387":3608,"3388":3609,"3389":3610,"3390":3611,"3391":3612,"3392":3613,"3393":3614,"3394":3615,"3395":3616,"3396":3617,"3397":3618,"3398":3619,"3399":3620,"3400":3621,"3401":3622,"3402":3623,"3403":3624,"3404":3625,"3405":3626,"3406":3627,"3407":3628,"3408":3629,"3409":3630,"3410":3631,"3411":3632,"3412":3633,"3413":3634,"3414":3635,"3415":3636,"3416":3637,"3417":3638,"3418":3639,"3419":3640,"3420":3641,"3421":3642,"3422":3643,"3423":3644,"3424":3645,"3425":3646,"3426":3647,"3427":3648,"3428":3649,"3429":3650,"3430":3651,"3431":3652,"3432":3653,"3433":3654,"3434":3655,"3435":3656,"3436":3657,"3437":3658,"3438":3659,"3439":3660,"3440":3661,"3441":3662,"3442":3663,"3443":3664,"3444":3665,"3445":3666,"3446":3667,"3447":3668,"3448":3669,"3449":3670,"3450":3671,"3451":3672,"3452":3673,"3453":3674,"3454":3675,"3455":3676,"3456":3677,"3457":3678,"3458":3679,"3459":3680,"3460":3681,"3461":3682,"3462":3683,"3463":3684,"3464":3685,"3465":3686,"3466":3687,"3467":3688,"3468":3689,"3469":3690,"3470":3691,"3471":3692,"3472":3693,"3473":3694,"3474":3695,"3475":3696,"3476":3697,"3477":3698,"3478":3699,"3479":3700,"3480":3701,"3481":3702,"3482":3703,"3483":3704,"3484":3705,"3485":3706,"3486":3707,"3487":3708,"3488":3709,"3489":3710,"3490":3711,"3491":3712,"3492":3713,"3493":3714,"3494":3715,"3495":3716,"3496":3717,"3497":3718,"3498":3719,"3499":3720,"3500":3721,"3501":3722,"3502":3723,"3503":3724,"3504":3725,"3505":3726,"3506":3727,"3507":3728,"3508":3729,"3509":3730,"3510":3731,"3511":3732,"3512":3733,"3513":3734,"3514":3735,"3515":3736,"3516":3737,"3517":3738,"3518":3739,"3519":3740,"3520":3741,"3521":3742,"3522":3743,"3523":3744,"3524":3745,"3525":3746,"3526":3747,"3527":3748,"3528":3749,"3529":3750,"3530":3751,"3531":3752,"3532":3753,"3533":3754,"3534":3755,"3535":3756,"3536":3757,"3537":3758,"3538":3759,"3539":3760,"3540":3761,"3541":3762,"3542":3763,"3543":3764,"3544":3765,"3545":3766,"3546":3767,"3547":3768,"3548":3769,"3549":3770,"3550":3771,"3551":3772,"3552":3773,"3553":3774,"3554":3775,"3555":3776,"3556":3777,"3557":3778,"3558":3779,"3559":3780,"3560":3781,"3561":3782,"3562":3783,"3563":3784,"3564":3785,"3565":3786,"3566":3787,"3567":3788,"3568":3789,"3569":3790,"3570":3791,"3571":3792,"3572":3793,"3573":3794,"3574":3795,"3575":3796,"3576":3797,"3577":3798,"3578":3799,"3579":3800,"3580":3801,"3581":3802,"3582":3803,"3583":3804,"3584":3805,"3585":3806,"3586":3807,"3587":3808,"3588":3809,"3589":3810,"3590":3811,"3591":3812,"3592":3813,"3593":3814,"3594":3815,"3595":3816,"3596":3817,"3597":3818,"3598":3819,"3599":3820,"3600":3821,"3601":3822,"3602":3823,"3603":3824,"3604":3825,"3605":3826,"3606":3827,"3607":3828,"3608":3829,"3609":3830,"3610":3831,"3611":3832,"3612":3833,"3613":3834,"3614":3835,"3615":3836,"3616":3837,"3617":3838,"3618":3839,"3619":3840,"3620":3841,"3621":3842,"3622":3843,"3623":3844,"3624":3845,"3625":3846,"3626":3847,"3627":3848,"3628":3849,"3629":3850,"3630":3851,"3631":3852,"3632":3853,"3633":3854,"3634":3855,"3635":3856,"3636":3857,"3637":3858,"3638":3859,"3639":3860,"3640":3861,"3641":3862,"3642":3863,"3643":3864,"3644":3865,"3645":3866,"3646":3867,"3647":3868,"3648":3869,"3649":3870,"3650":3871,"3651":3872,"3652":3873,"3653":3874,"3654":3875,"3655":3876,"3656":3877,"3657":3878,"3658":3879,"3659":3880,"3660":3881,"3661":3882,"3662":3883,"3663":3884,"3664":3885,"3665":3886,"3666":3887,"3667":3888,"3668":3889,"3669":3890,"3670":3891,"3671":3892,"3672":3893,"3673":3894,"3674":3895,"3675":3896,"3676":3897,"3677":3898,"3678":3899,"3679":3900,"3680":3901,"3681":3902,"3682":3903,"3683":3904,"3684":3905,"3685":3906,"3686":3907,"3687":3908,"3688":3909,"3689":3910,"3690":3911,"3691":3912,"3692":3913,"3693":3914,"3694":3915,"3695":3916,"3696":3917,"3697":3918,"3698":3919,"3699":3920,"3700":3921,"3701":3922,"3702":3923,"3703":3924,"3704":3925,"3705":3926,"3706":3927,"3707":3928,"3708":3929,"3709":3930,"3710":3931,"3711":3932,"3712":3933,"3713":3934,"3714":3935,"3715":3936,"3716":3937,"3717":3938,"3718":3939,"3719":3940,"3720":3941,"3721":3942,"3722":3943,"3723":3944,"3724":3945,"3725":3946,"3726":3947,"3727":3948,"3728":3949,"3729":3950,"3730":3951,"3731":3952,"3732":3953,"3733":3954,"3734":3955,"3735":3956,"3736":3957,"3737":3958,"3738":3959,"3739":3960,"3740":3961,"3741":3962,"3742":3963,"3743":3964,"3744":3965,"3745":3966,"3746":3967,"3747":3968,"3748":3969,"3749":3970,"3750":3971,"3751":3972,"3752":3973,"3753":3974,"3754":3975,"3755":3976,"3756":3977,"3757":3978,"3758":3979,"3759":3980,"3760":3981,"3761":3982,"3762":3983,"3763":3984,"3764":3985,"3765":3986,"3766":3987,"3767":3988,"3768":3989,"3769":3990,"3770":3991,"3771":3992,"3772":3993,"3773":3994,"3774":3995,"3775":3996,"3776":3997,"3777":3998,"3778":3999,"3779":4000,"3780":4001,"3781":4002,"3782":4003,"3783":4004,"3784":4005,"3785":4006,"3786":4007,"3787":4008,"3788":4009,"3789":4010,"3790":4011,"3791":4012,"3792":4013,"3793":4014,"3794":4015,"3795":4016,"3796":4017,"3797":4018,"3798":4019,"3799":4020,"3800":4021,"3801":4022,"3802":4023,"3803":4024,"3804":4025,"3805":4026,"3806":4027,"3807":4028,"3808":4029,"3809":4030,"3810":4031,"3811":4032,"3812":4033,"3813":4034,"3814":4035,"3815":4036,"3816":4037,"3817":4038,"3818":4039,"3819":4040,"3820":4041,"3821":4042,"3822":4043,"3823":4044,"3824":4045,"3825":4046,"3826":4047,"3827":4048,"3828":4049,"3829":4050,"3830":4051,"3831":4052,"3832":4053,"3833":4054,"3834":4055,"3835":4056,"3836":4057,"3837":4058,"3838":4059,"3839":4060,"3840":4061,"3841":4062,"3842":4063,"3843":4064,"3844":4065,"3845":4066,"3846":4067,"3847":4068,"3848":4069,"3849":4070,"3850":4071,"3851":4072,"3852":4073,"3853":4074,"3854":4075,"3855":4076,"3856":4077,"3857":4078,"3858":4079,"3859":4080,"3860":4081,"3861":4082,"3862":4083,"3863":4084,"3864":4085,"3865":4086,"3866":4087,"3867":4088,"3868":4089,"3869":4090,"3870":4091,"3871":4092,"3872":4093,"3873":4094,"3874":4095,"3875":4096,"3876":4097,"3877":4098,"3878":4099,"3879":4100,"3880":4101,"3881":4102,"3882":4103,"3883":4104,"3884":4105,"3885":4106,"3886":4107,"3887":4108,"3888":4109,"3889":4110,"3890":4111,"3891":4112,"3892":4113,"3893":4114,"3894":4115,"3895":4116,"3896":4117,"3897":4118,"3898":4119,"3899":4120,"3900":4121,"3901":4122,"3902":4123,"3903":4124,"3904":4125,"3905":4126,"3906":4127,"3907":4128,"3908":4129,"3909":4130,"3910":4131,"3911":4132,"3912":4133,"3913":4134,"3914":4135,"3915":4136,"3916":4137,"3917":4138,"3918":4139,"3919":4140,"3920":4141,"3921":4142,"3922":4143,"3923":4144,"3924":4145,"3925":4146,"3926":4147,"3927":4148,"3928":4149,"3929":4150,"3930":4151,"3931":4152,"3932":4153,"3933":4154,"3934":4155,"3935":4156,"3936":4157,"3937":4158,"3938":4159,"3939":4160,"3940":4161,"3941":4162,"3942":4163,"3943":4164,"3944":4165,"3945":4166,"3946":4167,"3947":4168,"3948":4169,"3949":4170,"3950":4171,"3951":4172,"3952":4173,"3953":4174,"3954":4175,"3955":4176,"3956":4177,"3957":4178,"3958":4179,"3959":4180,"3960":4181,"3961":4182,"3962":4183,"3963":4184,"3964":4185,"3965":4186,"3966":4187,"3967":4188,"3968":4189,"3969":4190,"3970":4191,"3971":4192,"3972":4193,"3973":4194,"3974":4195,"3975":4196,"3976":4197,"3977":4198,"3978":4199,"3979":4200,"3980":4201,"3981":4202,"3982":4203,"3983":4204,"3984":4205,"3985":4206,"3986":4207,"3987":4208,"3988":4209,"3989":4210,"3990":4211,"3991":4212,"3992":4213,"3993":4214,"3994":4215,"3995":4216,"3996":4217,"3997":4218,"3998":4219,"3999":4220,"4000":4221,"4001":4222,"4002":4223,"4003":4224,"4004":4225,"4005":4226,"4006":4227,"4007":4228,"4008":4229,"4009":4230,"4010":4231,"4011":4232,"4012":4233,"4013":4234,"4014":4235,"4015":4236,"4016":4237,"4017":4238,"4018":4239,"4019":4240,"4020":4241,"4021":4242,"4022":4243,"4023":4244,"4024":4245,"4025":4246,"4026":4247,"4027":4248,"4028":4249,"4029":4250,"4030":4251,"4031":4252,"4032":4253,"4033":4254,"4034":4255,"4035":4256,"4036":4257,"4037":4258,"4038":4259,"4039":4260,"4040":4261,"4041":4262,"4042":4263,"4043":4264,"4044":4265,"4045":4266,"4046":4267,"4047":4268,"4048":4269,"4049":4270,"4050":4271,"4051":4272,"4052":4273,"4053":4274,"4054":4275,"4055":4276,"4056":4277,"4057":4278,"4058":4279,"4059":4280,"4060":4281,"4061":4282,"4062":4283,"4063":4284,"4064":4285,"4065":4286,"4066":4287,"4067":4288,"4068":4289,"4069":4290,"4070":4291,"4071":4292,"4072":4293,"4073":4294,"4074":4295,"4075":4296,"4076":4297,"4077":4298,"4078":4299,"4079":4300,"4080":4301,"4081":4302,"4082":4303,"4083":4304,"4084":4305,"4085":4306,"4086":4307,"4087":4308,"4088":4309,"4089":4310,"4090":4311,"4091":4312,"4092":4313,"4093":4314,"4094":4315,"4095":4316,"4096":4317,"4097":4318,"4098":4319,"4099":4320,"4100":4321,"4101":4322,"4102":4323,"4103":4324,"4104":4325,"4105":4326,"4106":4327,"4107":4328,"4108":4329,"4109":4330,"4110":4331,"4111":4332,"4112":4333,"4113":4334,"4114":4335,"4115":4336,"4116":4337,"4117":4338,"4118":4339,"4119":4340,"4120":4341,"4121":4342,"4122":4343,"4123":4344,"4124":4345,"4125":4346,"4126":4347,"4127":4348,"4128":4349,"4129":4350,"4130":4351,"4131":4352,"4132":4353,"4133":4354,"4134":4355,"4135":4356,"4136":4357,"4137":4358,"4138":4359,"4139":4360,"4140":4361,"4141":4362,"4142":4363,"4143":4364,"4144":4365,"4145":4366,"4146":4367,"4147":4368,"4148":4369,"4149":4370,"4150":4371,"4151":4372,"4152":4373,"4153":4374,"4154":4375,"4155":4376,"4156":4377,"4157":4378,"4158":4379,"4159":4380,"4160":4381,"4161":4382,"4162":4383,"4163":4384,"4164":4385,"4165":4386,"4166":4387,"4167":4388,"4168":4389,"4169":4390,"4170":4391,"4171":4392,"4172":4393,"4173":4394,"4174":4395,"4175":4396,"4176":4397,"4177":4398,"4178":4399,"4179":4400,"4180":4401,"4181":4402,"4182":4403,"4183":4404,"4184":4405,"4185":4406,"4186":4407,"4187":4408,"4188":4409,"4189":4410,"4190":4411,"4191":4412,"4192":4413,"4193":4414,"4194":4415,"4195":4416,"4196":4417,"4197":4418,"4198":4419,"4199":4420,"4200":4421,"4201":4422,"4202":4423,"4203":4424,"4204":4425,"4205":4426,"4206":4427,"4207":4428,"4208":4429,"4209":4430,"4210":4431,"4211":4432,"4212":4433,"4213":4434,"4214":4435,"4215":4436,"4216":4437,"4217":4438,"4218":4439,"4219":4440,"4220":4441,"4221":4442,"4222":4443,"4223":4444,"4224":4445,"4225":4446,"4226":4447,"4227":4448,"4228":4449,"4229":4450,"4230":4451,"4231":4452,"4232":4453,"4233":4454,"4234":4455,"4235":4456,"4236":4457,"4237":4458,"4238":4459,"4239":4460,"4240":4461,"4241":4462,"4242":4463,"4243":4464,"4244":4465,"4245":4466,"4246":4467,"4247":4468,"4248":4469,"4249":4470,"4250":4471,"4251":4472,"4252":4473,"4253":4474,"4254":4475,"4255":4476,"4256":4477,"4257":4478,"4258":4479,"4259":4480,"4260":4481,"4261":4482,"4262":4483,"4263":4484,"4264":4485,"4265":4486,"4266":4487,"4267":4488,"4268":4489,"4269":4490,"4270":4491,"4271":4492,"4272":4493,"4273":4494,"4274":4495,"4275":4496,"4276":4497,"4277":4498,"4278":4499,"4279":4500,"4280":4501,"4281":4502,"4282":4503,"4283":4504,"4284":4505,"4285":4506,"4286":4507,"4287":4508,"4288":4509,"4289":4510,"4290":4511,"4291":4512,"4292":4513,"4293":4514,"4294":4515,"4295":4516,"4296":4517,"4297":4518,"4298":4519,"4299":4520,"4300":4521,"4301":4522,"4302":4523,"4303":4524,"4304":4525,"4305":4526,"4306":4527,"4307":4528,"4308":4529,"4309":4530,"4310":4531,"4311":4532,"4312":4533,"4313":4534,"4314":4535,"4315":4536,"4316":4537,"4317":4538,"4318":4539,"4319":4540,"4320":4541,"4321":4542,"4322":4543,"4323":4544,"4324":4545,"4325":4546,"4326":4547,"4327":4548,"4328":4549,"4329":4550,"4330":4551,"4331":4552,"4332":4553,"4333":4554,"4334":4555,"4335":4556,"4336":4557,"4337":4558,"4338":4559,"4339":4560,"4340":4561,"4341":4562,"4342":4563,"4343":4564,"4344":4565,"4345":4566,"4346":4567,"4347":4568,"4348":4569,"4349":4570,"4350":4571,"4351":4572,"4352":4573,"4353":4574,"4354":4575,"4355":4576,"4356":4577,"4357":4578,"4358":4579,"4359":4580,"4360":4581,"4361":4582,"4362":4583,"4363":4584,"4364":4585,"4365":4586,"4366":4587,"4367":4588,"4368":4589,"4369":4590,"4370":4591,"4371":4592,"4372":4593,"4373":4594,"4374":4595,"4375":4596,"4376":4597,"4377":4598,"4378":4599,"4379":4600,"4380":4601,"4381":4602,"4382":4603,"4383":4604,"4384":4605,"4385":4606,"4386":4607,"4387":4608,"4388":4609,"4389":4610,"4390":4611,"4391":4612,"4392":4613,"4393":4614,"4394":4615,"4395":4616,"4396":4617,"4397":4618,"4398":4619,"4399":4620,"4400":4621,"4401":4622,"4402":4623,"4403":4624,"4404":4625,"4405":4626,"4406":4627,"4407":4628,"4408":4629,"4409":4630,"4410":4631,"4411":4632,"4412":4633,"4413":4634,"4414":4635,"4415":4636,"4416":4637,"4417":4638,"4418":4639,"4419":4640,"4420":4641,"4421":4642,"4422":4643,"4423":4644,"4424":4645,"4425":4646,"4426":4647,"4427":4648,"4428":4649,"4429":4650,"4430":4651,"4431":4652,"4432":4653,"4433":4654,"4434":4655,"4435":4656,"4436":4657,"4437":4658,"4438":4659,"4439":4660,"4440":4661,"4441":4662,"4442":4663,"4443":4664,"4444":4665,"4445":4666,"4446":4667,"4447":4668,"4448":4669,"4449":4670,"4450":4671,"4451":4672,"4452":4673,"4453":4674,"4454":4675,"4455":4676,"4456":4677,"4457":4678,"4458":4679,"4459":4680,"4460":4681,"4461":4682,"4462":4683,"4463":4684,"4464":4685,"4465":4686,"4466":4687,"4467":4688,"4468":4689,"4469":4690,"4470":4691,"4471":4692,"4472":4693,"4473":4694,"4474":4695,"4475":4696,"4476":4697,"4477":4698,"4478":4699,"4479":4700,"4480":4701,"4481":4702,"4482":4703,"4483":4704,"4484":4705,"4485":4706,"4486":4707,"4487":4708,"4488":4709,"4489":4710,"4490":4711,"4491":4712,"4492":4713,"4493":4714,"4494":4715,"4495":4716,"4496":4717,"4497":4718,"4498":4719,"4499":4720,"4500":4721,"4501":4722,"4502":4723,"4503":4724,"4504":4725,"4505":4726,"4506":4727,"4507":4728,"4508":4729,"4509":4730,"4510":4731,"4511":4732,"4512":4733,"4513":4734,"4514":4735,"4515":4736,"4516":4737,"4517":4738,"4518":4739,"4519":4740,"4520":4741,"4521":4742,"4522":4743,"4523":4744,"4524":4745,"4525":4746,"4526":4747,"4527":4748,"4528":4749,"4529":4750,"4530":4751,"4531":4752,"4532":4753,"4533":4754,"4534":4755,"4535":4756,"4536":4757,"4537":4758,"4538":4759,"4539":4760,"4540":4761,"4541":4762,"4542":4763,"4543":4764,"4544":4765,"4545":4766,"4546":4767,"4547":4768,"4548":4769,"4549":4770,"4550":4771,"4551":4772,"4552":4773,"4553":4774,"4554":4775,"4555":4776,"4556":4777,"4557":4778,"4558":4779,"4559":4780,"4560":4781,"4561":4782,"4562":4783,"4563":4784,"4564":4785,"4565":4786,"4566":4787,"4567":4788,"4568":4789,"4569":4790,"4570":4791,"4571":4792,"4572":4793,"4573":4794,"4574":4795,"4575":4796,"4576":4797,"4577":4798,"4578":4799,"4579":4800,"4580":4801,"4581":4802,"4582":4803,"4583":4804,"4584":4805,"4585":4806,"4586":4807,"4587":4808,"4588":4809,"4589":4810,"4590":4811,"4591":4812,"4592":4813,"4593":4814,"4594":4815,"4595":4816,"4596":4817,"4597":4818,"4598":4819,"4599":4820,"4600":4821,"4601":4822,"4602":4823,"4603":4824,"4604":4825,"4605":4826,"4606":4827,"4607":4828,"4608":4829,"4609":4830,"4610":4831,"4611":4832,"4612":4833,"4613":4834,"4614":4835,"4615":4836,"4616":4837,"4617":4838,"4618":4839,"4619":4840,"4620":4841,"4621":4842,"4622":4843,"4623":4844,"4624":4845,"4625":4846,"4626":4847,"4627":4848,"4628":4849,"4629":4850,"4630":4851,"4631":4852,"4632":4853,"4633":4854,"4634":4855,"4635":4856,"4636":4857,"4637":4858,"4638":4859,"4639":4860,"4640":4861,"4641":4862,"4642":4863,"4643":4864,"4644":4865,"4645":4866,"4646":4867,"4647":4868,"4648":4869,"4649":4870,"4650":4871,"4651":4872,"4652":4873,"4653":4874,"4654":4875,"4655":4876,"4656":4877,"4657":4878,"4658":4879,"4659":4880,"4660":4881,"4661":4882,"4662":4883,"4663":4884,"4664":4885,"4665":4886,"4666":4887,"4667":4888,"4668":4889,"4669":4890,"4670":4891,"4671":4892,"4672":4893,"4673":4894,"4674":4895,"4675":4896,"4676":4897,"4677":4898,"4678":4899,"4679":4900,"4680":4901,"4681":4902,"4682":4903,"4683":4904,"4684":4905,"4685":4906,"4686":4907,"4687":4908,"4688":4909,"4689":4910,"4690":4911,"4691":4912,"4692":4913,"4693":4914,"4694":4915,"4695":4916,"4696":4917,"4697":4918,"4698":4919,"4699":4920,"4700":4921,"4701":4922,"4702":4923,"4703":4924,"4704":4925,"4705":4926,"4706":4927,"4707":4928,"4708":4929,"4709":4930,"4710":4931,"4711":4932,"4712":4933,"4713":4934,"4714":4935,"4715":4936,"4716":4937,"4717":4938,"4718":4939,"4719":4940,"4720":4941,"4721":4942,"4722":4943,"4723":4944,"4724":4945,"4725":4946,"4726":4947,"4727":4948,"4728":4949,"4729":4950,"4730":4951,"4731":4952,"4732":4953,"4733":4954,"4734":4955,"4735":4956,"4736":4957,"4737":4958,"4738":4959,"4739":4960,"4740":4961,"4741":4962,"4742":4963,"4743":4964,"4744":4965,"4745":4966,"4746":4967,"4747":4968,"4748":4969,"4749":4970,"4750":4971,"4751":4972,"4752":4973,"4753":4974,"4754":4975,"4755":4976,"4756":4977,"4757":4978,"4758":4979,"4759":4980,"4760":4981,"4761":4982,"4762":4983,"4763":4984,"4764":4985,"4765":4986,"4766":4987,"4767":4988,"4768":4989,"4769":4990,"4770":4991,"4771":4992,"4772":4993,"4773":4994,"4774":4995,"4775":4996,"4776":4997,"4777":4998,"4778":4999,"4779":5000,"4780":5001,"4781":5002,"4782":5003,"4783":5004,"4784":5005,"4785":5006,"4786":5007,"4787":5008,"4788":5009,"4789":5010,"4790":5011,"4791":5012,"4792":5013,"4793":5014,"4794":5015,"4795":5016,"4796":5017,"4797":5018,"4798":5019,"4799":5020,"4800":5021,"4801":5022,"4802":5023,"4803":5024,"4804":5025,"4805":5026,"4806":5027,"4807":5028,"4808":5029,"4809":5030,"4810":5031,"4811":5032,"4812":5033,"4813":5034,"4814":5035,"4815":5036,"4816":5037,"4817":5038,"4818":5039,"4819":5040,"4820":5041,"4821":5042,"4822":5043,"4823":5044,"4824":5045,"4825":5046,"4826":5047,"4827":5048,"4828":5049,"4829":5050,"4830":5051,"4831":5052,"4832":5053,"4833":5054,"4834":5055,"4835":5056,"4836":5057,"4837":5058,"4838":5059,"4839":5060,"4840":5061,"4841":5062,"4842":5063,"4843":5064,"4844":5065,"4845":5066,"4846":5067,"4847":5068,"4848":5069,"4849":5070,"4850":5071,"4851":5072,"4852":5073,"4853":5074,"4854":5075,"4855":5076,"4856":5077,"4857":5078,"4858":5079,"4859":5080,"4860":5081,"4861":5082,"4862":5083,"4863":5084,"4864":5085,"4865":5086,"4866":5087,"4867":5088,"4868":5089,"4869":5090,"4870":5091,"4871":5092,"4872":5093,"4873":5094,"4874":5095,"4875":5096,"4876":5097,"4877":5098,"4878":5099,"4879":5100,"4880":5101,"4881":5102,"4882":5103,"4883":5104,"4884":5105,"4885":5106,"4886":5107,"4887":5108,"4888":5109,"4889":5110,"4890":5111,"4891":5112,"4892":5113,"4893":5114,"4894":5115,"4895":5116,"4896":5117,"4897":5118,"4898":5119,"4899":5120,"4900":5121,"4901":5122,"4902":5123,"4903":5124,"4904":5125,"4905":5126,"4906":5127,"4907":5128,"4908":5129,"4909":5130,"4910":5131,"4911":5132,"4912":5133,"4913":5134,"4914":5135,"4915":5136,"4916":5137,"4917":5138,"4918":5139,"4919":5140,"4920":5141,"4921":5142,"4922":5143,"4923":5144,"4924":5145,"4925":5146,"4926":5147,"4927":5148,"4928":5149,"4929":5150,"4930":5151,"4931":5152,"4932":5153,"4933":5154,"4934":5155,"4935":5156,"4936":5157,"4937":5158,"4938":5159,"4939":5160,"4940":5161,"4941":5162,"4942":5163,"4943":5164,"4944":5165,"4945":5166,"4946":5167,"4947":5168,"4948":5169,"4949":5170,"4950":5171,"4951":5172,"4952":5173,"4953":5174,"4954":5175,"4955":5176,"4956":5177,"4957":5178,"4958":5179,"4959":5180,"4960":5181,"4961":5182,"4962":5183,"4963":5184,"4964":5185,"4965":5186,"4966":5187,"4967":5188,"4968":5189,"4969":5190,"4970":5191,"4971":5192,"4972":5193,"4973":5194,"4974":5195,"4975":5196,"4976":5197,"4977":5198,"4978":5199,"4979":5200,"4980":5201,"4981":5202,"4982":5203,"4983":5204,"4984":5205,"4985":5206,"4986":5207,"4987":5208,"4988":5209,"4989":5210,"4990":5211,"4991":5212,"4992":5213,"4993":5214,"4994":5215,"4995":5216,"4996":5217,"4997":5218,"4998":5219,"4999":5220,"5000":5221,"5001":5222,"5002":5223,"5003":5224,"5004":5225,"5005":5226,"5006":5227,"5007":5228,"5008":5229,"5009":5230,"5010":5231,"5011":5232,"5012":5233,"5013":5234,"5014":5235,"5015":5236,"5016":5237,"5017":5238,"5018":5239,"5019":5240,"5020":5241,"5021":5242,"5022":5243,"5023":5244,"5024":5245,"5025":5246,"5026":5247,"5027":5248,"5028":5249,"5029":5250,"5030":5251,"5031":5252,"5032":5253,"5033":5254,"5034":5255,"5035":5256,"5036":5257,"5037":5258,"5038":5259,"5039":5260,"5040":5261,"5041":5262,"5042":5263,"5043":5264,"5044":5265,"5045":5266,"5046":5267,"5047":5268,"5048":5269,"5049":5270,"5050":5271,"5051":5272,"5052":5273,"5053":5274,"5054":5275,"5055":5276,"5056":5277,"5057":5278,"5058":5279,"5059":5280,"5060":5281,"5061":5282,"5062":5283,"5063":5284,"5064":5285,"5065":5286,"5066":5287,"5067":5288,"5068":5289,"5069":5290,"5070":5291,"5071":5292,"5072":5293,"5073":5294,"5074":5295,"5075":5296,"5076":5297,"5077":5298,"5078":5299,"5079":5300,"5080":5301,"5081":5302,"5082":5303,"5083":5304,"5084":5305,"5085":5306,"5086":5307,"5087":5308,"5088":5309,"5089":5310,"5090":5311,"5091":5312,"5092":5313,"5093":5314,"5094":5315,"5095":5316,"5096":5317,"5097":5318,"5098":5319,"5099":5320,"5100":5321,"5101":5322,"5102":5323,"5103":5324,"5104":5325,"5105":5326,"5106":5327,"5107":5328,"5108":5329,"5109":5330,"5110":5331,"5111":5332,"5112":5333,"5113":5334,"5114":5335,"5115":5336,"5116":5337,"5117":5338,"5118":5339,"5119":5340,"5120":5341,"5121":5342,"5122":5343,"5123":5344,"5124":5345,"5125":5346,"5126":5347,"5127":5348,"5128":5349,"5129":5350,"5130":5351,"5131":5352,"5132":5353,"5133":5354,"5134":5355,"5135":5356,"5136":5357,"5137":5358,"5138":5359,"5139":5360,"5140":5361,"5141":5362,"5142":5363,"5143":5364,"5144":5365,"5145":5366,"5146":5367,"5147":5368,"5148":5369,"5149":5370,"5150":5371,"5151":5372,"5152":5373,"5153":5374,"5154":5375,"5155":5376,"5156":5377,"5157":5378,"5158":5379,"5159":5380,"5160":5381,"5161":5382,"5162":5383,"5163":5384,"5164":5385,"5165":5386,"5166":5387,"5167":5388,"5168":5389,"5169":5390,"5170":5391,"5171":5392,"5172":5393,"5173":5394,"5174":5395,"5175":5396,"5176":5397,"5177":5398,"5178":5399,"5179":5400,"5180":5401,"5181":5402,"5182":5403,"5183":5404,"5184":5405,"5185":5406,"5186":5407,"5187":5408,"5188":5409,"5189":5410,"5190":5411,"5191":5412,"5192":5413,"5193":5414,"5194":5415,"5195":5416,"5196":5417,"5197":5418,"5198":5419,"5199":5420,"5200":5421,"5201":5422,"5202":5423,"5203":5424,"5204":5425,"5205":5426,"5206":5427,"5207":5428,"5208":5429,"5209":5430,"5210":5431,"5211":5432,"5212":5433,"5213":5434,"5214":5435,"5215":5436,"5216":5437,"5217":5438,"5218":5439,"5219":5440,"5220":5441,"5221":5442,"5222":5443,"5223":5444,"5224":5445,"5225":5446,"5226":5447,"5227":5448,"5228":5449,"5229":5450,"5230":5451,"5231":5452,"5232":5453,"5233":5454,"5234":5455,"5235":5456,"5236":5457,"5237":5458,"5238":5459,"5239":5460,"5240":5461,"5241":5462,"5242":5463,"5243":5464,"5244":5465,"5245":5466,"5246":5467,"5247":5468,"5248":5469,"5249":5470,"5250":5471,"5251":5472,"5252":5473,"5253":5474,"5254":5475,"5255":5476,"5256":5477,"5257":5478,"5258":5479,"5259":5480,"5260":5481,"5261":5482,"5262":5483,"5263":5484,"5264":5485,"5265":5486,"5266":5487,"5267":5488,"5268":5489,"5269":5490,"5270":5491,"5271":5492,"5272":5493,"5273":5494,"5274":5495,"5275":5496,"5276":5497,"5277":5498,"5278":5499,"5279":5500,"5280":5501,"5281":5502,"5282":5503,"5283":5504,"5284":5505,"5285":5506,"5286":5507,"5287":5508,"5288":5509,"5289":5510,"5290":5511,"5291":5512,"5292":5513,"5293":5514,"5294":5515,"5295":5516,"5296":5517,"5297":5518,"5298":5519,"5299":5520,"5300":5521,"5301":5522,"5302":5523,"5303":5524,"5304":5525,"5305":5526,"5306":5527,"5307":5528,"5308":5529,"5309":5530,"5310":5531,"5311":5532,"5312":5533,"5313":5534,"5314":5535,"5315":5536,"5316":5537,"5317":5538,"5318":5539,"5319":5540,"5320":5541,"5321":5542,"5322":5543,"5323":5544,"5324":5545,"5325":5546,"5326":5547,"5327":5548,"5328":5549,"5329":5550,"5330":5551,"5331":5552,"5332":5553,"5333":5554,"5334":5555,"5335":5556,"5336":5557,"5337":5558,"5338":5559,"5339":5560,"5340":5561,"5341":5562,"5342":5563,"5343":5564,"5344":5565,"5345":5566,"5346":5567,"5347":5568,"5348":5569,"5349":5570,"5350":5571,"5351":5572,"5352":5573,"5353":5574,"5354":5575,"5355":5576,"5356":5577,"5357":5578,"5358":5579,"5359":5580,"5360":5581,"5361":5582,"5362":5583,"5363":5584,"5364":5585,"5365":5586,"5366":5587,"5367":5588,"5368":5589,"5369":5590,"5370":5591,"5371":5592,"5372":5593,"5373":5594,"5374":5595,"5375":5596,"5376":5597,"5377":5598,"5378":5599,"5379":5600,"5380":5601,"5381":5602,"5382":5603,"5383":5604,"5384":5605,"5385":5606,"5386":5607,"5387":5608,"5388":5609,"5389":5610,"5390":5611,"5391":5612,"5392":5613,"5393":5614,"5394":5615,"5395":5616,"5396":5617,"5397":5618,"5398":5619,"5399":5620,"5400":5621,"5401":5622,"5402":5623,"5403":5624,"5404":5625,"5405":5626,"5406":5627,"5407":5628,"5408":5629,"5409":5630,"5410":5631,"5411":5632,"5412":5633,"5413":5634,"5414":5635,"5415":5636,"5416":5637,"5417":5638,"5418":5639,"5419":5640,"5420":5641,"5421":5642,"5422":5643,"5423":5644,"5424":5645,"5425":5646,"5426":5647,"5427":5648,"5428":5649,"5429":5650,"5430":5651,"5431":5652,"5432":5653,"5433":5654,"5434":5655,"5435":5656,"5436":5657,"5437":5658,"5438":5659,"5439":5660,"5440":5661,"5441":5662,"5442":5663,"5443":5664,"5444":5665,"5445":5666,"5446":5667,"5447":5668,"5448":5669,"5449":5670,"5450":5671,"5451":5672,"5452":5673,"5453":5674,"5454":5675,"5455":5676,"5456":5677,"5457":5678,"5458":5679,"5459":5680,"5460":5681,"5461":5682,"5462":5683,"5463":5684,"5464":5685,"5465":5686,"5466":5687,"5467":5688,"5468":5689,"5469":5690,"5470":5691,"5471":5692,"5472":5693,"5473":5694,"5474":5695,"5475":5696,"5476":5697,"5477":5698,"5478":5699,"5479":5700,"5480":5701,"5481":5702,"5482":5703,"5483":5704,"5484":5705,"5485":5706,"5486":5707,"5487":5708,"5488":5709,"5489":5710,"5490":5711,"5491":5712,"5492":5713,"5493":5714,"5494":5715,"5495":5716,"5496":5717,"5497":5718,"5498":5719,"5499":5720,"5500":5721,"5501":5722,"5502":5723,"5503":5724,"5504":5725,"5505":5726,"5506":5727,"5507":5728,"5508":5729,"5509":5730,"5510":5731,"5511":5732,"5512":5733,"5513":5734,"5514":5735,"5515":5736,"5516":5737,"5517":5738,"5518":5739,"5519":5740,"5520":5741,"5521":5742,"5522":5743,"5523":5744,"5524":5745,"5525":5746,"5526":5747,"5527":5748,"5528":5749,"5529":5750,"5530":5751,"5531":5752,"5532":5753,"5533":5754,"5534":5755,"5535":5756,"5536":5757,"5537":5758,"5538":5759,"5539":5760,"5540":5761,"5541":5762,"5542":5763,"5543":5764,"5544":5765,"5545":5766,"5546":5767,"5547":5768,"5548":5769,"5549":5770,"5550":5771,"5551":5772,"5552":5773,"5553":5774,"5554":5775,"5555":5776,"5556":5777,"5557":5778,"5558":5779,"5559":5780,"5560":5781,"5561":5782,"5562":5783,"5563":5784,"5564":5785,"5565":5786,"5566":5787,"5567":5788,"5568":5789,"5569":5790,"5570":5791,"5571":5792,"5572":5793,"5573":5794,"5574":5795,"5575":5796,"5576":5797,"5577":5798,"5578":5799,"5579":5800,"5580":5801,"5581":5802,"5582":5803,"5583":5804,"5584":5805,"5585":5806,"5586":5807,"5587":5808,"5588":5809,"5589":5810,"5590":5811,"5591":5812,"5592":5813,"5593":5814,"5594":5815,"5595":5816,"5596":5817,"5597":5818,"5598":5819,"5599":5820,"5600":5821,"5601":5822,"5602":5823,"5603":5824,"5604":5825,"5605":5826,"5606":5827,"5607":5828,"5608":5829,"5609":5830,"5610":5831,"5611":5832,"5612":5833,"5613":5834,"5614":5835,"5615":5836,"5616":5837,"5617":5838,"5618":5839,"5619":5840,"5620":5841,"5621":5842,"5622":5843,"5623":5844,"5624":5845,"5625":5846,"5626":5847,"5627":5848,"5628":5849,"5629":5850,"5630":5851,"5631":5852,"5632":5853,"5633":5854,"5634":5855,"5635":5856,"5636":5857,"5637":5858,"5638":5859,"5639":5860,"5640":5861,"5641":5862,"5642":5863,"5643":5864,"5644":5865,"5645":5866,"5646":5867,"5647":5868,"5648":5869,"5649":5870,"5650":5871,"5651":5872,"5652":5873,"5653":5874,"5654":5875,"5655":5876,"5656":5877,"5657":5878,"5658":5879,"5659":5880,"5660":5881,"5661":5882,"5662":5883,"5663":5884,"5664":5885,"5665":5886,"5666":5887,"5667":5888,"5668":5889,"5669":5890,"5670":5891,"5671":5892,"5672":5893,"5673":5894,"5674":5895,"5675":5896,"5676":5897,"5677":5898,"5678":5899,"5679":5900,"5680":5901,"5681":5902,"5682":5903,"5683":5904,"5684":5905,"5685":5906,"5686":5907,"5687":5908,"5688":5909,"5689":5910,"5690":5911,"5691":5912,"5692":5913,"5693":5914,"5694":5915,"5695":5916,"5696":5917,"5697":5918,"5698":5919,"5699":5920,"5700":5921,"5701":5922,"5702":5923,"5703":5924,"5704":5925,"5705":5926,"5706":5927,"5707":5928,"5708":5929,"5709":5930,"5710":5931,"5711":5932,"5712":5933,"5713":5934,"5714":5935,"5715":5936,"5716":5937,"5717":5938,"5718":5939,"5719":5940,"5720":5941,"5721":5942,"5722":5943,"5723":5944,"5724":5945,"5725":5946,"5726":5947,"5727":5948,"5728":5949,"5729":5950,"5730":5951,"5731":5952,"5732":5953,"5733":5954,"5734":5955,"5735":5956,"5736":5957,"5737":5958,"5738":5959,"5739":5960,"5740":5961,"5741":5962,"5742":5963,"5743":5964,"5744":5965,"5745":5966,"5746":5967,"5747":5968,"5748":5969,"5749":5970,"5750":5971,"5751":5972,"5752":5973,"5753":5974,"5754":5975,"5755":5976,"5756":5977,"5757":5978,"5758":5979,"5759":5980,"5760":5981,"5761":5982,"5762":5983,"5763":5984,"5764":5985,"5765":5986,"5766":5987,"5767":5988,"5768":5989,"5769":5990,"5770":5991,"5771":5992,"5772":5993,"5773":5994,"5774":5995,"5775":5996,"5776":5997,"5777":5998,"5778":5999,"5779":6000,"5780":6001,"5781":6002,"5782":6003,"5783":6004,"5784":6005,"5785":6006,"5786":6007,"5787":6008,"5788":6009,"5789":6010,"5790":6011,"5791":6012,"5792":6013,"5793":6014,"5794":6015,"5795":6016,"5796":6017,"5797":6018,"5798":6019,"5799":6020,"5800":6021,"5801":6022,"5802":6023,"5803":6024,"5804":6025,"5805":6026,"5806":6027,"5807":6028,"5808":6029,"5809":6030,"5810":6031,"5811":6032,"5812":6033,"5813":6034,"5814":6035,"5815":6036,"5816":6037,"5817":6039,"5818":6040,"5819":6041,"5820":6042,"5821":6043,"5822":6044,"5823":6045,"5824":6046,"5825":6047,"5826":6048,"5827":6049,"5828":6050,"5829":6051,"5830":6052,"5831":6053,"5832":6054,"5833":6055,"5834":6056,"5835":6057,"5836":6058,"5837":6059,"5838":6060,"5839":6061,"5840":6062,"5841":6063,"5842":6064,"5843":6065,"5844":6066,"5845":6067,"5846":6068,"5847":6069,"5848":6070,"5849":6071,"5850":6072,"5851":6073,"5852":6074,"5853":6075,"5854":6076,"5855":6077,"5856":6078,"5857":6079,"5858":6080,"5859":6081,"5860":6082,"5861":6083,"5862":6084,"5863":6085,"5864":6086,"5865":6087,"5866":6088,"5867":6089,"5868":6090,"5869":6091,"5870":6092,"5871":6093,"5872":6094,"5873":6095,"5874":6096,"5875":6097,"5876":6098,"5877":6099,"5878":6100,"5879":6101,"5880":6102,"5881":6103,"5882":6104,"5883":6105,"5884":6106,"5885":6107,"5886":6108,"5887":6109,"5888":6110,"5889":6111,"5890":6112,"5891":6113,"5892":6114,"5893":6115,"5894":6116,"5895":6117,"5896":6118,"5897":6119,"5898":6120,"5899":6121,"5900":6122,"5901":6123,"5902":6124,"5903":6125,"5904":6126,"5905":6127,"5906":6128,"5907":6129,"5908":6130,"5909":6131,"5910":6132,"5911":6133,"5912":6134,"5913":6135,"5914":6136,"5915":6137,"5916":6138,"5917":6139,"5918":6140,"5919":6141,"5920":6142,"5921":6143,"5922":6144,"5923":6145,"5924":6146,"5925":6147,"5926":6148,"5927":6149,"5928":6150,"5929":6151,"5930":6152,"5931":6153,"5932":6154,"5933":6155,"5934":6156,"5935":6157,"5936":6158,"5937":6159,"5938":6160,"5939":6161,"5940":6162,"5941":6163,"5942":6164,"5943":6165,"5944":6166,"5945":6167,"5946":6168,"5947":6169,"5948":6170,"5949":6171,"5950":6172,"5951":6173,"5952":6174,"5953":6175,"5954":6176,"5955":6177,"5956":6178,"5957":6179,"5958":6180,"5959":6181,"5960":6182,"5961":6183,"5962":6184,"5963":6185,"5964":6186,"5965":6187,"5966":6188,"5967":6189,"5968":6190,"5969":6191,"5970":6192,"5971":6193,"5972":6194,"5973":6195,"5974":6196,"5975":6197,"5976":6198,"5977":6199,"5978":6200,"5979":6201,"5980":6202,"5981":6203,"5982":6204,"5983":6205,"5984":6206,"5985":6207,"5986":6208,"5987":6209,"5988":6210,"5989":6211,"5990":6212,"5991":6213,"5992":6214,"5993":6215,"5994":6216,"5995":6217,"5996":6218,"5997":6219,"5998":6220,"5999":6221,"6000":6222,"6001":6223,"6002":6224,"6003":6225,"6004":6226,"6005":6227,"6006":6228,"6007":6229,"6008":6230,"6009":6231,"6010":6232,"6011":6233,"6012":6234,"6013":6235,"6014":6236,"6015":6237,"6016":6238,"6017":6239,"6018":6240,"6019":6241,"6020":6242,"6021":6243,"6022":6244,"6023":6245,"6024":6246,"6025":6247,"6026":6248,"6027":6249,"6028":6250,"6029":6251,"6030":6252,"6031":6253,"6032":6254,"6033":6255,"6034":6256,"6035":6257,"6036":6258,"6037":6259,"6038":6260,"6039":6261,"6040":6262,"6041":6263,"6042":6264,"6043":6265,"6044":6266,"6045":6267,"6046":6268,"6047":6269,"6048":6270,"6049":6271,"6050":6272,"6051":6273,"6052":6274,"6053":6275,"6054":6276,"6055":6277,"6056":6278,"6057":6279,"6058":6280,"6059":6281,"6060":6282,"6061":6283,"6062":6284,"6063":6285,"6064":6286,"6065":6287,"6066":6288,"6067":6289,"6068":6290,"6069":6291,"6070":6292,"6071":6293,"6072":6294,"6073":6295,"6074":6296,"6075":6297,"6076":6298,"6077":6299,"6078":6300,"6079":6301,"6080":6302,"6081":6303,"6082":6304,"6083":6305,"6084":6306,"6085":6307,"6086":6308,"6087":6309,"6088":6310,"6089":6311,"6090":6312,"6091":6313,"6092":6314,"6093":6315,"6094":6316,"6095":6317,"6096":6318,"6097":6319,"6098":6320,"6099":6321,"6100":6322,"6101":6323,"6102":6324,"6103":6325,"6104":6326,"6105":6327,"6106":6328,"6107":6329,"6108":6330,"6109":6331,"6110":6332,"6111":6333,"6112":6334,"6113":6335,"6114":6336,"6115":6337,"6116":6338,"6117":6339,"6118":6340,"6119":6341,"6120":6342,"6121":6343,"6122":6344,"6123":6345,"6124":6346,"6125":6347,"6126":6348,"6127":6349,"6128":6350,"6129":6351,"6130":6352,"6131":6353,"6132":6354,"6133":6355,"6134":6356,"6135":6357,"6136":6358,"6137":6359,"6138":6360,"6139":6361,"6140":6362,"6141":6363,"6142":6364,"6143":6365,"6144":6366,"6145":6367,"6146":6368,"6147":6369,"6148":6370,"6149":6371,"6150":6373,"6151":6374,"6152":6375,"6153":6376,"6154":6377,"6155":6378,"6156":6379,"6157":6380,"6158":6381,"6159":6382,"6160":6383,"6161":6384,"6162":6385,"6163":6386,"6164":6387,"6165":6388,"6166":6389,"6167":6390,"6168":6391,"6169":6392,"6170":6393,"6171":6394,"6172":6395,"6173":6396,"6174":6397,"6175":6398,"6176":6399,"6177":6400,"6178":6401,"6179":6402,"6180":6403,"6181":6404,"6182":6405,"6183":6406,"6184":6407,"6185":6408,"6186":6409,"6187":6410,"6188":6411,"6189":6412,"6190":6413,"6191":6414,"6192":6415,"6193":6416,"6194":6417,"6195":6418,"6196":6419,"6197":6420,"6198":6421,"6199":6422,"6200":6423,"6201":6424,"6202":6425,"6203":6426,"6204":6427,"6205":6428,"6206":6429,"6207":6430,"6208":6431,"6209":6432,"6210":6433,"6211":6434,"6212":6435,"6213":6436,"6214":6437,"6215":6438,"6216":6439,"6217":6440,"6218":6441,"6219":6442,"6220":6443,"6221":6444,"6222":6445,"6223":6446,"6224":6447,"6225":6448,"6226":6449,"6227":6450,"6228":6451,"6229":6452,"6230":6453,"6231":6455,"6232":6456,"6233":6457,"6234":6458,"6235":6459,"6236":6460,"6237":6461,"6238":6462,"6239":6463,"6240":6464,"6241":6465,"6242":6466,"6243":6467,"6244":6468,"6245":6469,"6246":6470,"6247":6471,"6248":6472,"6249":6473,"6250":6474,"6251":6475,"6252":6476,"6253":6477,"6254":6478,"6255":6479,"6256":6480,"6257":6481,"6258":6482,"6259":6483,"6260":6484,"6261":6485,"6262":6486,"6263":6487,"6264":6488,"6265":6489,"6266":6490,"6267":6491,"6268":6492,"6269":6493,"6270":6494,"6271":6495,"6272":6496,"6273":6497,"6274":6498,"6275":6499,"6276":6500,"6277":6501,"6278":6502,"6279":6503,"6280":6504,"6281":6505,"6282":6506,"6283":6507,"6284":6508,"6285":6509,"6286":6510,"6287":6511,"6288":6512,"6289":6513,"6290":6514,"6291":6515,"6292":6516,"6293":6517,"6294":6518,"6295":6519,"6296":6520,"6297":6521,"6298":6522,"6299":6523,"6300":6524,"6301":6525,"6302":6526,"6303":6527,"6304":6528,"6305":6529,"6306":6530,"6307":6531,"6308":6532,"6309":6533,"6310":6534,"6311":6535,"6312":6536,"6313":6537,"6314":6538,"6315":6539,"6316":6540,"6317":6541,"6318":6542,"6319":6543,"6320":6544,"6321":6545,"6322":6546,"6323":6547,"6324":6548,"6325":6549,"6326":6550,"6327":6551,"6328":6552,"6329":6553,"6330":6554,"6331":6555,"6332":6556,"6333":6557,"6334":6558,"6335":6559,"6336":6560,"6337":6561,"6338":6562,"6339":6563,"6340":6564,"6341":6565,"6342":6566,"6343":6567,"6344":6568,"6345":6569,"6346":6570,"6347":6571,"6348":6572,"6349":6573,"6350":6574,"6351":6575,"6352":6576,"6353":6577,"6354":6578,"6355":6579,"6356":6580,"6357":6581,"6358":6582,"6359":6583,"6360":6584,"6361":6585,"6362":6586,"6363":6587,"6364":6588,"6365":6589,"6366":6590,"6367":6591,"6368":6592,"6369":6593,"6370":6594,"6371":6595,"6372":6596,"6373":6597,"6374":6598,"6375":6599,"6376":6600,"6377":6601,"6378":6602,"6379":6603,"6380":6604,"6381":6605,"6382":6606,"6383":6607,"6384":6608,"6385":6609,"6386":6610,"6387":6611,"6388":6612,"6389":6613,"6390":6614,"6391":6615,"6392":6616,"6393":6617,"6394":6618,"6395":6619,"6396":6620,"6397":6621,"6398":6622,"6399":6623,"6400":6624,"6401":6625,"6402":6626,"6403":6627,"6404":6628,"6405":6629,"6406":6630,"6407":6631,"6408":6632,"6409":6633,"6410":6634,"6411":6635,"6412":6636,"6413":6637,"6414":6638,"6415":6639,"6416":6640,"6417":6641,"6418":6642,"6419":6643,"6420":6644,"6421":6645,"6422":6646,"6423":6647,"6424":6648,"6425":6649,"6426":6650,"6427":6651,"6428":6652,"6429":6653,"6430":6654,"6431":6655,"6432":6656,"6433":6657,"6434":6658,"6435":6659,"6436":6660,"6437":6661,"6438":6662,"6439":6663,"6440":6664,"6441":6665,"6442":6666,"6443":6667,"6444":6668,"6445":6669,"6446":6670,"6447":6671,"6448":6672,"6449":6673,"6450":6674,"6451":6675,"6452":6676,"6453":6677,"6454":6678,"6455":6679,"6456":6680,"6457":6681,"6458":6682,"6459":6683,"6460":6684,"6461":6685,"6462":6686,"6463":6687,"6464":6688,"6465":6689,"6466":6690,"6467":6691,"6468":6692,"6469":6693,"6470":6694,"6471":6695,"6472":6696,"6473":6697,"6474":6698,"6475":6699,"6476":6700,"6477":6701,"6478":6702,"6479":6703,"6480":6704,"6481":6705,"6482":6706,"6483":6707,"6484":6708,"6485":6709,"6486":6710,"6487":6711,"6488":6712,"6489":6713,"6490":6714,"6491":6715,"6492":6716,"6493":6717,"6494":6718,"6495":6719,"6496":6720,"6497":6721,"6498":6722,"6499":6723,"6500":6724,"6501":6725,"6502":6726,"6503":6727,"6504":6728,"6505":6729,"6506":6730,"6507":6731,"6508":6732,"6509":6733,"6510":6734,"6511":6735,"6512":6736,"6513":6737,"6514":6738,"6515":6739,"6516":6740,"6517":6741,"6518":6742,"6519":6743,"6520":6744,"6521":6745,"6522":6746,"6523":6747,"6524":6748,"6525":6749,"6526":6750,"6527":6751,"6528":6752,"6529":6753,"6530":6754,"6531":6755,"6532":6756,"6533":6757,"6534":6758,"6535":6759,"6536":6760,"6537":6761,"6538":6762,"6539":6763,"6540":6764,"6541":6765,"6542":6766,"6543":6767,"6544":6768,"6545":6769,"6546":6770,"6547":6771,"6548":6772,"6549":6773,"6550":6774,"6551":6775,"6552":6776,"6553":6777,"6554":6778,"6555":6779,"6556":6780,"6557":6781,"6558":6782,"6559":6783,"6560":6784,"6561":6785,"6562":6786,"6563":6787,"6564":6788,"6565":6789,"6566":6790,"6567":6791,"6568":6792,"6569":6793,"6570":6794,"6571":6795,"6572":6796,"6573":6797,"6574":6798,"6575":6799,"6576":6800,"6577":6801,"6578":6802,"6579":6803,"6580":6804,"6581":6805,"6582":6806,"6583":6807,"6584":6808,"6585":6809,"6586":6810,"6587":6811,"6588":6812,"6589":6813,"6590":6814,"6591":6815,"6592":6816,"6593":6817,"6594":6818,"6595":6819,"6596":6820,"6597":6821,"6598":6822,"6599":6823,"6600":6824,"6601":6825,"6602":6826,"6603":6827,"6604":6828,"6605":6829,"6606":6830,"6607":6831,"6608":6832,"6609":6833,"6610":6834,"6611":6835,"6612":6836,"6613":6837,"6614":6838,"6615":6839,"6616":6840,"6617":6841,"6618":6842,"6619":6843,"6620":6844,"6621":6845,"6622":6846,"6623":6847,"6624":6848,"6625":6849,"6626":6850,"6627":6851,"6628":6852,"6629":6853,"6630":6854,"6631":6855,"6632":6856,"6633":6857,"6634":6858,"6635":6859,"6636":6860,"6637":6861,"6638":6862,"6639":6863,"6640":6864,"6641":6865,"6642":6866,"6643":6867,"6644":6868,"6645":6869,"6646":6870,"6647":6871,"6648":6872,"6649":6873,"6650":6874,"6651":6875,"6652":6876,"6653":6877,"6654":6878,"6655":6879,"6656":6880,"6657":6881,"6658":6882,"6659":6883,"6660":6884,"6661":6885,"6662":6886,"6663":6887,"6664":6888,"6665":6889,"6666":6890,"6667":6891,"6668":6892,"6669":6893,"6670":6894,"6671":6895,"6672":6896,"6673":6897,"6674":6898,"6675":6899,"6676":6900,"6677":6901,"6678":6902,"6679":6903,"6680":6904,"6681":6905,"6682":6906,"6683":6907,"6684":6908,"6685":6909,"6686":6910,"6687":6911,"6688":6912,"6689":6913,"6690":6914,"6691":6915,"6692":6916,"6693":6917,"6694":6918,"6695":6919,"6696":6920,"6697":6921,"6698":6922,"6699":6923,"6700":6924,"6701":6925,"6702":6926,"6703":6927,"6704":6928,"6705":6929,"6706":6930,"6707":6931,"6708":6932,"6709":6933,"6710":6934,"6711":6935,"6712":6936,"6713":6937,"6714":6938,"6715":6939,"6716":6940,"6717":6941,"6718":6942,"6719":6943,"6720":6944,"6721":6945,"6722":6946,"6723":6947,"6724":6948,"6725":6949,"6726":6950,"6727":6951,"6728":6952,"6729":6953,"6730":6954,"6731":6955,"6732":6956,"6733":6957,"6734":6958,"6735":6959,"6736":6960,"6737":6961,"6738":6962,"6739":6963,"6740":6964,"6741":6965,"6742":6966,"6743":6967,"6744":6968,"6745":6969,"6746":6970,"6747":6971,"6748":6972,"6749":6973,"6750":6974,"6751":6975,"6752":6976,"6753":6977,"6754":6978,"6755":6979,"6756":6980,"6757":6981,"6758":6982,"6759":6983,"6760":6984,"6761":6985,"6762":6986,"6763":6987,"6764":6988,"6765":6989,"6766":6990,"6767":6991,"6768":6992,"6769":6993,"6770":6994,"6771":6995,"6772":6996,"6773":6997,"6774":6998,"6775":6999,"6776":7000,"6777":7001,"6778":7002,"6779":7003,"6780":7004,"6781":7005,"6782":7006,"6783":7007,"6784":7008,"6785":7009,"6786":7010,"6787":7011,"6788":7012,"6789":7013,"6790":7014,"6791":7015,"6792":7016,"6793":7017,"6794":7018,"6795":7019,"6796":7020,"6797":7021,"6798":7022,"6799":7023,"6800":7024,"6801":7025,"6802":7026,"6803":7027,"6804":7028,"6805":7029,"6806":7030,"6807":7031,"6808":7032,"6809":7033,"6810":7034,"6811":7035,"6812":7036,"6813":7037,"6814":7038,"6815":7039,"6816":7040,"6817":7041,"6818":7042,"6819":7043,"6820":7044,"6821":7045,"6822":7046,"6823":7047,"6824":7048,"6825":7049,"6826":7050,"6827":7051,"6828":7052,"6829":7053,"6830":7054,"6831":7055,"6832":7056,"6833":7057,"6834":7058,"6835":7059,"6836":7060,"6837":7061,"6838":7062,"6839":7063,"6840":7064,"6841":7065,"6842":7066,"6843":7067,"6844":7068,"6845":7069,"6846":7070,"6847":7071,"6848":7072,"6849":7073,"6850":7074,"6851":7075,"6852":7076,"6853":7077,"6854":7078,"6855":7079,"6856":7080,"6857":7081,"6858":7082,"6859":7083,"6860":7084,"6861":7085,"6862":7086,"6863":7087,"6864":7088,"6865":7089,"6866":7090,"6867":7091,"6868":7092,"6869":7093,"6870":7094,"6871":7095,"6872":7096,"6873":7097,"6874":7098,"6875":7099,"6876":7100,"6877":7101,"6878":7102,"6879":7103,"6880":7104,"6881":7105,"6882":7106,"6883":7107,"6884":7108,"6885":7109,"6886":7110,"6887":7111,"6888":7112,"6889":7113,"6890":7114,"6891":7115,"6892":7116,"6893":7117,"6894":7118,"6895":7119,"6896":7120,"6897":7121,"6898":7122,"6899":7123,"6900":7124,"6901":7125,"6902":7126,"6903":7127,"6904":7128,"6905":7129,"6906":7130,"6907":7131,"6908":7132,"6909":7133,"6910":7134,"6911":7135,"6912":7136,"6913":7137,"6914":7138,"6915":7139,"6916":7140,"6917":7141,"6918":7142,"6919":7143,"6920":7144,"6921":7145,"6922":7146,"6923":7147,"6924":7148,"6925":7149,"6926":7150,"6927":7151,"6928":7152,"6929":7153,"6930":7154,"6931":7155,"6932":7156,"6933":7157,"6934":7158,"6935":7159,"6936":7160,"6937":7161,"6938":7162,"6939":7163,"6940":7164,"6941":7165,"6942":7166,"6943":7167,"6944":7168,"6945":7169,"6946":7170,"6947":7171,"6948":7172,"6949":7173,"6950":7174,"6951":7175,"6952":7176,"6953":7177,"6954":7178,"6955":7179,"6956":7180,"6957":7181,"6958":7182,"6959":7183,"6960":7184,"6961":7185,"6962":7186,"6963":7187,"6964":7188,"6965":7189,"6966":7190,"6967":7191,"6968":7192,"6969":7193,"6970":7194,"6971":7195,"6972":7196,"6973":7197,"6974":7198,"6975":7199,"6976":7200,"6977":7201,"6978":7202,"6979":7203,"6980":7204,"6981":7205,"6982":7206,"6983":7207,"6984":7208,"6985":7209,"6986":7210,"6987":7211,"6988":7212,"6989":7213,"6990":7214,"6991":7215,"6992":7216,"6993":7217,"6994":7218,"6995":7219,"6996":7220,"6997":7221,"6998":7222,"6999":7223,"7000":7224,"7001":7225,"7002":7226,"7003":7227,"7004":7228,"7005":7229,"7006":7230,"7007":7231,"7008":7232,"7009":7233,"7010":7234,"7011":7235,"7012":7236,"7013":7237,"7014":7238,"7015":7239,"7016":7240,"7017":7241,"7018":7242,"7019":7243,"7020":7244,"7021":7245,"7022":7246,"7023":7247,"7024":7248,"7025":7249,"7026":7250,"7027":7251,"7028":7252,"7029":7253,"7030":7254,"7031":7255,"7032":7256,"7033":7257,"7034":7258,"7035":7259,"7036":7260,"7037":7261,"7038":7262,"7039":7263,"7040":7264,"7041":7265,"7042":7266,"7043":7267,"7044":7268,"7045":7269,"7046":7270,"7047":7271,"7048":7272,"7049":7273,"7050":7274,"7051":7275,"7052":7276,"7053":7277,"7054":7278,"7055":7279,"7056":7280,"7057":7281,"7058":7282,"7059":7283,"7060":7284,"7061":7285,"7062":7286,"7063":7287,"7064":7288,"7065":7289,"7066":7290,"7067":7291,"7068":7292,"7069":7293,"7070":7294,"7071":7295,"7072":7296,"7073":7297,"7074":7298,"7075":7299,"7076":7300,"7077":7301,"7078":7302,"7079":7303,"7080":7304,"7081":7305,"7082":7306,"7083":7307,"7084":7308,"7085":7309,"7086":7310,"7087":7311,"7088":7312,"7089":7313,"7090":7314,"7091":7315,"7092":7316,"7093":7317,"7094":7318,"7095":7319,"7096":7320,"7097":7321,"7098":7322,"7099":7323,"7100":7324,"7101":7325,"7102":7326,"7103":7327,"7104":7328,"7105":7329,"7106":7330,"7107":7331,"7108":7332,"7109":7333,"7110":7334,"7111":7335,"7112":7336,"7113":7337,"7114":7338,"7115":7339,"7116":7340,"7117":7341,"7118":7342,"7119":7343,"7120":7344,"7121":7345,"7122":7346,"7123":7347,"7124":7348,"7125":7349,"7126":7350,"7127":7351,"7128":7352,"7129":7353,"7130":7354,"7131":7355,"7132":7356,"7133":7357,"7134":7358,"7135":7359,"7136":7360,"7137":7361,"7138":7362,"7139":7363,"7140":7364,"7141":7365,"7142":7366,"7143":7367,"7144":7368,"7145":7369,"7146":7370,"7147":7371,"7148":7372,"7149":7373,"7150":7374,"7151":7375,"7152":7376,"7153":7377,"7154":7378,"7155":7379,"7156":7380,"7157":7381,"7158":7382,"7159":7383,"7160":7384,"7161":7385,"7162":7386,"7163":7387,"7164":7388,"7165":7389,"7166":7390,"7167":7391,"7168":7392,"7169":7393,"7170":7394,"7171":7395,"7172":7396,"7173":7397,"7174":7398,"7175":7399,"7176":7400,"7177":7401,"7178":7402,"7179":7403,"7180":7404,"7181":7405,"7182":7406,"7183":7407,"7184":7408,"7185":7409,"7186":7410,"7187":7411,"7188":7412,"7189":7413,"7190":7414,"7191":7415,"7192":7416,"7193":7417,"7194":7418,"7195":7419,"7196":7420,"7197":7421,"7198":7422,"7199":7423,"7200":7424,"7201":7425,"7202":7426,"7203":7427,"7204":7428,"7205":7429,"7206":7430,"7207":7431,"7208":7432,"7209":7433,"7210":7434,"7211":7435,"7212":7436,"7213":7437,"7214":7438,"7215":7439,"7216":7440,"7217":7441,"7218":7442,"7219":7443,"7220":7444,"7221":7445,"7222":7446,"7223":7447,"7224":7448,"7225":7449,"7226":7450,"7227":7451,"7228":7452,"7229":7453,"7230":7454,"7231":7455,"7232":7456,"7233":7457,"7234":7458,"7235":7459,"7236":7460,"7237":7461,"7238":7462,"7239":7463,"7240":7464,"7241":7465,"7242":7466,"7243":7467,"7244":7468,"7245":7469,"7246":7470,"7247":7471,"7248":7472,"7249":7473,"7250":7474,"7251":7475,"7252":7476,"7253":7477,"7254":7478,"7255":7479,"7256":7480,"7257":7481,"7258":7482,"7259":7483,"7260":7484,"7261":7485,"7262":7486,"7263":7487,"7264":7488,"7265":7489,"7266":7490,"7267":7491,"7268":7492,"7269":7493,"7270":7494,"7271":7495,"7272":7496,"7273":7497,"7274":7498,"7275":7499,"7276":7500,"7277":7501,"7278":7502,"7279":7503,"7280":7504,"7281":7505,"7282":7506,"7283":7507,"7284":7508,"7285":7509,"7286":7510,"7287":7511,"7288":7512,"7289":7513,"7290":7514,"7291":7515,"7292":7516,"7293":7517,"7294":7518,"7295":7519,"7296":7520,"7297":7521,"7298":7522,"7299":7523,"7300":7524,"7301":7525,"7302":7526,"7303":7527,"7304":7528,"7305":7529,"7306":7530,"7307":7531,"7308":7532,"7309":7533,"7310":7534,"7311":7535,"7312":7536,"7313":7537,"7314":7538,"7315":7539,"7316":7540,"7317":7541,"7318":7542,"7319":7543,"7320":7544,"7321":7545,"7322":7546,"7323":7547,"7324":7548,"7325":7549,"7326":7550,"7327":7551,"7328":7552,"7329":7553,"7330":7554,"7331":7555,"7332":7556,"7333":7557,"7334":7558,"7335":7559,"7336":7560,"7337":7561,"7338":7562,"7339":7563,"7340":7564,"7341":7565,"7342":7566,"7343":7567,"7344":7568,"7345":7569,"7346":7570,"7347":7571,"7348":7572,"7349":7573,"7350":7574,"7351":7575,"7352":7576,"7353":7577,"7354":7578,"7355":7579,"7356":7580,"7357":7581,"7358":7582,"7359":7583,"7360":7584,"7361":7585,"7362":7586,"7363":7587,"7364":7588,"7365":7589,"7366":7590,"7367":7591,"7368":7592,"7369":7593,"7370":7594,"7371":7595,"7372":7596,"7373":7597,"7374":7598,"7375":7599,"7376":7600,"7377":7601,"7378":7602,"7379":7603,"7380":7604,"7381":7605,"7382":7606,"7383":7607,"7384":7608,"7385":7609,"7386":7610,"7387":7611,"7388":7612,"7389":7613,"7390":7614,"7391":7615,"7392":7616,"7393":7617,"7394":7618,"7395":7619,"7396":7620,"7397":7621,"7398":7622,"7399":7623,"7400":7624,"7401":7625,"7402":7626,"7403":7627,"7404":7628,"7405":7629,"7406":7630,"7407":7631,"7408":7632,"7409":7633,"7410":7634,"7411":7635,"7412":7636,"7413":7637,"7414":7638,"7415":7639,"7416":7640,"7417":7641,"7418":7642,"7419":7643,"7420":7644,"7421":7645,"7422":7646,"7423":7647,"7424":7648,"7425":7649,"7426":7650,"7427":7651,"7428":7652,"7429":7653,"7430":7654,"7431":7655,"7432":7656,"7433":7657,"7434":7658,"7435":7659,"7436":7660,"7437":7661,"7438":7662,"7439":7663,"7440":7664,"7441":7665,"7442":7666,"7443":7667,"7444":7668,"7445":7669,"7446":7670,"7447":7671,"7448":7672,"7449":7673,"7450":7674,"7451":7675,"7452":7676,"7453":7677,"7454":7678,"7455":7679,"7456":7680,"7457":7681,"7458":7682,"7459":7683,"7460":7684,"7461":7685,"7462":7686,"7463":7687,"7464":7688,"7465":7689,"7466":7690,"7467":7691,"7468":7692,"7469":7693,"7470":7694,"7471":7695,"7472":7696,"7473":7697,"7474":7698,"7475":7699,"7476":7700,"7477":7701,"7478":7702,"7479":7703,"7480":7704,"7481":7705,"7482":7706,"7483":7707,"7484":7708,"7485":7709,"7486":7710,"7487":7711,"7488":7712,"7489":7713,"7490":7714,"7491":7715,"7492":7716,"7493":7717,"7494":7718,"7495":7719,"7496":7720,"7497":7721,"7498":7722,"7499":7723,"7500":7724,"7501":7725,"7502":7726,"7503":7727,"7504":7728,"7505":7729,"7506":7730,"7507":7731,"7508":7732,"7509":7733,"7510":7734,"7511":7735,"7512":7736,"7513":7737,"7514":7738,"7515":7739,"7516":7740,"7517":7741,"7518":7742,"7519":7743,"7520":7744,"7521":7745,"7522":7746,"7523":7747,"7524":7748,"7525":7749,"7526":7750,"7527":7751,"7528":7752,"7529":7753,"7530":7754,"7531":7755,"7532":7756,"7533":7757,"7534":7758,"7535":7759,"7536":7760,"7537":7761,"7538":7762,"7539":7763,"7540":7764,"7541":7765,"7542":7766,"7543":7767,"7544":7768,"7545":7769,"7546":7770,"7547":7771,"7548":7772,"7549":7773,"7550":7774,"7551":7775,"7552":7776,"7553":7777,"7554":7778,"7555":7779,"7556":7780,"7557":7781,"7558":7782,"7559":7783,"7560":7784,"7561":7785,"7562":7786,"7563":7787,"7564":7788,"7565":7789,"7566":7790,"7567":7791,"7568":7792,"7569":7793,"7570":7794,"7571":7795,"7572":7796,"7573":7797,"7574":7798,"7575":7799,"7576":7800,"7577":7801,"7578":7802,"7579":7803,"7580":7804,"7581":7805,"7582":7806,"7583":7807,"7584":7808,"7585":7809,"7586":7810,"7587":7811,"7588":7812,"7589":7813,"7590":7814,"7591":7815,"7592":7816,"7593":7817,"7594":7818,"7595":7819,"7596":7820,"7597":7821,"7598":7822,"7599":7823,"7600":7825,"7601":7826,"7602":7827,"7603":7828,"7604":7829,"7605":7830,"7606":7831,"7607":7832,"7608":7833,"7609":7834,"7610":7835,"7611":7836,"7612":7837,"7613":7838,"7614":7839,"7615":7840,"7616":7841,"7617":7842,"7618":7843,"7619":7844,"7620":7845,"7621":7846,"7622":7847,"7623":7848,"7624":7849,"7625":7850,"7626":7851,"7627":7852,"7628":7853,"7629":7854,"7630":7855,"7631":7856,"7632":7857,"7633":7858,"7634":7859,"7635":7860,"7636":7861,"7637":7862,"7638":7863,"7639":7864,"7640":7865,"7641":7866,"7642":7867,"7643":7868,"7644":7869,"7645":7870,"7646":7871,"7647":7872,"7648":7873,"7649":7874,"7650":7875,"7651":7876,"7652":7877,"7653":7878,"7654":7879,"7655":7880,"7656":7881,"7657":7882,"7658":7883,"7659":7884,"7660":7885,"7661":7886,"7662":7887,"7663":7888,"7664":7889,"7665":7890,"7666":7891,"7667":7892,"7668":7893,"7669":7894,"7670":7895,"7671":7896,"7672":7897,"7673":7898,"7674":7899,"7675":7900,"7676":7901,"7677":7902,"7678":7903,"7679":7904,"7680":7905,"7681":7906,"7682":7907,"7683":7908,"7684":7909,"7685":7910,"7686":7911,"7687":7912,"7688":7913,"7689":7914,"7690":7915,"7691":7916,"7692":7917,"7693":7918,"7694":7919,"7695":7920,"7696":7921,"7697":7922,"7698":7923,"7699":7924,"7700":7925,"7701":7926,"7702":7927,"7703":7928,"7704":7929,"7705":7930,"7706":7931,"7707":7932,"7708":7933,"7709":7934,"7710":7935,"7711":7936,"7712":7937,"7713":7938,"7714":7939,"7715":7940,"7716":7941,"7717":7942,"7718":7943,"7719":7944,"7720":7945,"7721":7946,"7722":7947,"7723":7948,"7724":7949,"7725":7950,"7726":7951,"7727":7952,"7728":7953,"7729":7954,"7730":7955,"7731":7956,"7732":7957,"7733":7958,"7734":7959,"7735":7960,"7736":7961,"7737":7962,"7738":7963,"7739":7964,"7740":7965,"7741":7966,"7742":7967,"7743":7968,"7744":7969,"7745":7970,"7746":7971,"7747":7972,"7748":7973,"7749":7974,"7750":7975,"7751":7976,"7752":7977,"7753":7978,"7754":7979,"7755":7980,"7756":7981,"7757":7982,"7758":7983,"7759":7984,"7760":7985,"7761":7986,"7762":7987,"7763":7988,"7764":7989,"7765":7990,"7766":7991,"7767":7992,"7768":7993,"7769":7994,"7770":7995,"7771":7996,"7772":7997,"7773":7998,"7774":7999,"7775":8000,"7776":8001,"7777":8002,"7778":8003,"7779":8004,"7780":8005,"7781":8006,"7782":8007,"7783":8008,"7784":8009,"7785":8010,"7786":8011,"7787":8012,"7788":8013,"7789":8014,"7790":8015,"7791":8016,"7792":8017,"7793":8018,"7794":8019,"7795":8020,"7796":8021,"7797":8022,"7798":8023,"7799":8024,"7800":8025,"7801":8026,"7802":8027,"7803":8028,"7804":8029,"7805":8030,"7806":8031,"7807":8032,"7808":8033,"7809":8034,"7810":8035,"7811":8036,"7812":8037,"7813":8038,"7814":8039,"7815":8040,"7816":8041,"7817":8042,"7818":8043,"7819":8044,"7820":8045,"7821":8046,"7822":8047,"7823":8048,"7824":8049,"7825":8050,"7826":8051,"7827":8052,"7828":8053,"7829":8054,"7830":8055,"7831":8056,"7832":8057,"7833":8058,"7834":8059,"7835":8060,"7836":8061,"7837":8062,"7838":8063,"7839":8064,"7840":8065,"7841":8066,"7842":8067,"7843":8068,"7844":8069,"7845":8070,"7846":8071,"7847":8072,"7848":8073,"7849":8074,"7850":8075,"7851":8076,"7852":8077,"7853":8078,"7854":8079,"7855":8080,"7856":8081,"7857":8082,"7858":8083,"7859":8084,"7860":8085,"7861":8086,"7862":8087,"7863":8088,"7864":8089,"7865":8090,"7866":8091,"7867":8092,"7868":8093,"7869":8094,"7870":8095,"7871":8096,"7872":8097,"7873":8098,"7874":8099,"7875":8100,"7876":8101,"7877":8102,"7878":8103,"7879":8104,"7880":8105,"7881":8106,"7882":8107,"7883":8108,"7884":8109,"7885":8110,"7886":8111,"7887":8112,"7888":8113,"7889":8114,"7890":8115,"7891":8116,"7892":8117,"7893":8118,"7894":8119,"7895":8120,"7896":8121,"7897":8122,"7898":8123,"7899":8124,"7900":8125,"7901":8126,"7902":8127,"7903":8128,"7904":8129,"7905":8130,"7906":8131,"7907":8132,"7908":8133,"7909":8134,"7910":8135,"7911":8136,"7912":8137,"7913":8138,"7914":8139,"7915":8140,"7916":8141,"7917":8142,"7918":8143,"7919":8144,"7920":8145,"7921":8146,"7922":8147,"7923":8148,"7924":8149,"7925":8150,"7926":8151,"7927":8152,"7928":8153,"7929":8154,"7930":8155,"7931":8156,"7932":8157,"7933":8158,"7934":8159,"7935":8160,"7936":8161,"7937":8162,"7938":8163,"7939":8164,"7940":8165,"7941":8166,"7942":8167,"7943":8168,"7944":8169,"7945":8170,"7946":8171,"7947":8172,"7948":8173,"7949":8174,"7950":8175,"7951":8176,"7952":8177,"7953":8178,"7954":8179,"7955":8180,"7956":8181,"7957":8182,"7958":8183,"7959":8184,"7960":8185,"7961":8186,"7962":8187,"7963":8188,"7964":8189,"7965":8190,"7966":8191,"7967":8192,"7968":8193,"7969":8194,"7970":8195,"7971":8196,"7972":8197,"7973":8198,"7974":8199,"7975":8200,"7976":8201,"7977":8202,"7978":8203,"7979":8204,"7980":8205,"7981":8206,"7982":8207,"7983":8208,"7984":8209,"7985":8210,"7986":8211,"7987":8212,"7988":8213,"7989":8214,"7990":8215,"7991":8216,"7992":8217,"7993":8218,"7994":8219,"7995":8220,"7996":8221,"7997":8222,"7998":8223,"7999":8224,"8000":8225,"8001":8226,"8002":8227,"8003":8228,"8004":8229,"8005":8230,"8006":8231,"8007":8232,"8008":8233,"8009":8234,"8010":8235,"8011":8236,"8012":8237,"8013":8238,"8014":8239,"8015":8240,"8016":8241,"8017":8242,"8018":8243,"8019":8244,"8020":8245,"8021":8246,"8022":8247,"8023":8248,"8024":8249,"8025":8250,"8026":8251,"8027":8252,"8028":8253,"8029":8254,"8030":8255,"8031":8256,"8032":8257,"8033":8258,"8034":8259,"8035":8260,"8036":8261,"8037":8262,"8038":8263,"8039":8264,"8040":8265,"8041":8266,"8042":8267,"8043":8268,"8044":8269,"8045":8270,"8046":8271,"8047":8272,"8048":8273,"8049":8274,"8050":8275,"8051":8276,"8052":8277,"8053":8278,"8054":8279,"8055":8280,"8056":8281,"8057":8282,"8058":8283,"8059":8284,"8060":8285,"8061":8286,"8062":8287,"8063":8288,"8064":8289,"8065":8290,"8066":8291,"8067":8292,"8068":8293,"8069":8294,"8070":8295,"8071":8296,"8072":8297,"8073":8298,"8074":8299,"8075":8300,"8076":8301,"8077":8302,"8078":8303,"8079":8304,"8080":8305,"8081":8306,"8082":8307,"8083":8308,"8084":8309,"8085":8310,"8086":8311,"8087":8312,"8088":8313,"8089":8314,"8090":8315,"8091":8316,"8092":8317,"8093":8318,"8094":8319,"8095":8320,"8096":8321,"8097":8322,"8098":8323,"8099":8324,"8100":8325,"8101":8326,"8102":8327,"8103":8328,"8104":8329,"8105":8330,"8106":8331,"8107":8332,"8108":8333,"8109":8334,"8110":8335,"8111":8336,"8112":8337,"8113":8338,"8114":8339,"8115":8340,"8116":8341,"8117":8342,"8118":8343,"8119":8344,"8120":8345,"8121":8346,"8122":8347,"8123":8348,"8124":8349,"8125":8350,"8126":8351,"8127":8352,"8128":8353,"8129":8354,"8130":8355,"8131":8356,"8132":8357,"8133":8358,"8134":8359,"8135":8360,"8136":8361,"8137":8362,"8138":8363,"8139":8364,"8140":8365,"8141":8366,"8142":8367,"8143":8368,"8144":8369,"8145":8370,"8146":8371,"8147":8372,"8148":8373,"8149":8374,"8150":8375,"8151":8376,"8152":8377,"8153":8378,"8154":8379,"8155":8380,"8156":8381,"8157":8382,"8158":8383,"8159":8384,"8160":8385,"8161":8386,"8162":8387,"8163":8388,"8164":8389,"8165":8390,"8166":8391,"8167":8392,"8168":8393,"8169":8394,"8170":8395,"8171":8396,"8172":8397,"8173":8398,"8174":8399,"8175":8400,"8176":8401,"8177":8402,"8178":8403,"8179":8404,"8180":8405,"8181":8406,"8182":8407,"8183":8408,"8184":8409,"8185":8410,"8186":8411,"8187":8412,"8188":8413,"8189":8414,"8190":8415,"8191":8416,"8192":8417,"8193":8418,"8194":8419,"8195":8420,"8196":8421,"8197":8422,"8198":8423,"8199":8424,"8200":8425,"8201":8426,"8202":8427,"8203":8428,"8204":8429,"8205":8430,"8206":8431,"8207":8432,"8208":8433,"8209":8434,"8210":8435,"8211":8436,"8212":8437,"8213":8438,"8214":8439,"8215":8440,"8216":8441,"8217":8442,"8218":8443,"8219":8444,"8220":8445,"8221":8446,"8222":8447,"8223":8448,"8224":8449,"8225":8450,"8226":8451,"8227":8452,"8228":8453,"8229":8454,"8230":8455,"8231":8456,"8232":8457,"8233":8458,"8234":8459,"8235":8460,"8236":8461,"8237":8462,"8238":8463,"8239":8464,"8240":8465,"8241":8466,"8242":8467,"8243":8468,"8244":8469,"8245":8470,"8246":8471,"8247":8472,"8248":8473,"8249":8474,"8250":8475,"8251":8476,"8252":8477,"8253":8478,"8254":8479,"8255":8480,"8256":8481,"8257":8482,"8258":8483,"8259":8484,"8260":8485,"8261":8486,"8262":8487,"8263":8488,"8264":8489,"8265":8490,"8266":8491,"8267":8492,"8268":8493,"8269":8494,"8270":8495,"8271":8496,"8272":8497,"8273":8498,"8274":8499,"8275":8500,"8276":8501,"8277":8502,"8278":8503,"8279":8504,"8280":8505,"8281":8506,"8282":8507,"8283":8508,"8284":8509,"8285":8510,"8286":8511,"8287":8512,"8288":8513,"8289":8514,"8290":8515,"8291":8516,"8292":8517,"8293":8518,"8294":8519,"8295":8520,"8296":8521,"8297":8522,"8298":8523,"8299":8524,"8300":8525,"8301":8526,"8302":8527,"8303":8528,"8304":8529,"8305":8530,"8306":8531,"8307":8532,"8308":8533,"8309":8534,"8310":8535,"8311":8536,"8312":8537,"8313":8538,"8314":8539,"8315":8540,"8316":8541,"8317":8542,"8318":8543,"8319":8544,"8320":8545,"8321":8546,"8322":8547,"8323":8548,"8324":8549,"8325":8550,"8326":8551,"8327":8552,"8328":8553,"8329":8554,"8330":8555,"8331":8556,"8332":8557,"8333":8558,"8334":8559,"8335":8560,"8336":8561,"8337":8562,"8338":8563,"8339":8564,"8340":8565,"8341":8566,"8342":8567,"8343":8568,"8344":8569,"8345":8570,"8346":8571,"8347":8572,"8348":8573,"8349":8574,"8350":8575,"8351":8576,"8352":8577,"8353":8578,"8354":8579,"8355":8580,"8356":8581,"8357":8582,"8358":8583,"8359":8584,"8360":8585,"8361":8586,"8362":8587,"8363":8588,"8364":8589,"8365":8590,"8366":8591,"8367":8592,"8368":8593,"8369":8594,"8370":8595,"8371":8596,"8372":8597,"8373":8598,"8374":8599,"8375":8600,"8376":8601,"8377":8602,"8378":8603,"8379":8604,"8380":8605,"8381":8606,"8382":8607,"8383":8608,"8384":8609,"8385":8610,"8386":8611,"8387":8612,"8388":8613,"8389":8614,"8390":8615,"8391":8616,"8392":8617,"8393":8618,"8394":8619,"8395":8620,"8396":8621,"8397":8622,"8398":8623,"8399":8624,"8400":8625,"8401":8626,"8402":8627,"8403":8628,"8404":8629,"8405":8630,"8406":8631,"8407":8632,"8408":8633,"8409":8634,"8410":8635,"8411":8636,"8412":8637,"8413":8638,"8414":8639,"8415":8640,"8416":8641,"8417":8642,"8418":8643,"8419":8644,"8420":8645,"8421":8646,"8422":8647,"8423":8648,"8424":8649,"8425":8650,"8426":8651,"8427":8652,"8428":8653,"8429":8654,"8430":8655,"8431":8656,"8432":8657,"8433":8658,"8434":8659,"8435":8660,"8436":8661,"8437":8662,"8438":8663,"8439":8664,"8440":8665,"8441":8666,"8442":8667,"8443":8668,"8444":8669,"8445":8670,"8446":8671,"8447":8672,"8448":8673,"8449":8674,"8450":8675,"8451":8676,"8452":8677,"8453":8678,"8454":8679,"8455":8680,"8456":8681,"8457":8682,"8458":8683,"8459":8684,"8460":8685,"8461":8686,"8462":8687,"8463":8688,"8464":8689,"8465":8690,"8466":8691,"8467":8692,"8468":8693,"8469":8694,"8470":8695,"8471":8696,"8472":8697,"8473":8698,"8474":8699,"8475":8700,"8476":8701,"8477":8702,"8478":8703,"8479":8704,"8480":8705,"8481":8706,"8482":8707,"8483":8708,"8484":8709,"8485":8710,"8486":8711,"8487":8712,"8488":8713,"8489":8714,"8490":8715,"8491":8716,"8492":8717,"8493":8718,"8494":8719,"8495":8720,"8496":8721,"8497":8722,"8498":8723,"8499":8724,"8500":8725,"8501":8726,"8502":8727,"8503":8728,"8504":8729,"8505":8730,"8506":8731,"8507":8732,"8508":8733,"8509":8734,"8510":8735,"8511":8736,"8512":8737,"8513":8738,"8514":8739,"8515":8740,"8516":8741,"8517":8742,"8518":8743,"8519":8744,"8520":8745,"8521":8746,"8522":8747,"8523":8748,"8524":8749,"8525":8750,"8526":8751,"8527":8752,"8528":8753,"8529":8754,"8530":8755,"8531":8756,"8532":8757,"8533":8758,"8534":8759,"8535":8760,"8536":8761,"8537":8762,"8538":8763,"8539":8764,"8540":8765,"8541":8766,"8542":8767,"8543":8768,"8544":8769,"8545":8770,"8546":8771,"8547":8772,"8548":8773,"8549":8774,"8550":8775,"8551":8776,"8552":8777,"8553":8778,"8554":8779,"8555":8780,"8556":8781,"8557":8782,"8558":8783,"8559":8784,"8560":8785,"8561":8786,"8562":8787,"8563":8788,"8564":8789,"8565":8790,"8566":8791,"8567":8792,"8568":8793,"8569":8794,"8570":8795,"8571":8796,"8572":8797,"8573":8798,"8574":8799,"8575":8800,"8576":8801,"8577":8802,"8578":8803,"8579":8804,"8580":8805,"8581":8806,"8582":8807,"8583":8808,"8584":8809,"8585":8810,"8586":8811,"8587":8812,"8588":8813,"8589":8814,"8590":8815,"8591":8816,"8592":8817,"8593":8818,"8594":8819,"8595":8820,"8596":8821,"8597":8822,"8598":8823,"8599":8824,"8600":8825,"8601":8826,"8602":8827,"8603":8828,"8604":8829,"8605":8830,"8606":8831,"8607":8832,"8608":8833,"8609":8834,"8610":8835,"8611":8836,"8612":8837,"8613":8838,"8614":8839,"8615":8840,"8616":8841,"8617":8842,"8618":8843,"8619":8844,"8620":8845,"8621":8846,"8622":8847,"8623":8848,"8624":8849,"8625":8850,"8626":8851,"8627":8852,"8628":8853,"8629":8854,"8630":8855,"8631":8856,"8632":8857,"8633":8858,"8634":8859,"8635":8860,"8636":8861,"8637":8862,"8638":8863,"8639":8864,"8640":8865,"8641":8866,"8642":8867,"8643":8868,"8644":8869,"8645":8870,"8646":8871,"8647":8872,"8648":8873,"8649":8874,"8650":8875,"8651":8876,"8652":8877,"8653":8878,"8654":8879,"8655":8880,"8656":8881,"8657":8882,"8658":8883,"8659":8884,"8660":8885,"8661":8886,"8662":8887,"8663":8888,"8664":8889,"8665":8890,"8666":8891,"8667":8892,"8668":8893,"8669":8894,"8670":8895,"8671":8896,"8672":8897,"8673":8898,"8674":8899,"8675":8900,"8676":8901,"8677":8902,"8678":8903,"8679":8904,"8680":8905,"8681":8906,"8682":8907,"8683":8908,"8684":8909,"8685":8910,"8686":8911,"8687":8912,"8688":8913,"8689":8914,"8690":8915,"8691":8916,"8692":8917,"8693":8918,"8694":8919,"8695":8920,"8696":8921,"8697":8922,"8698":8923,"8699":8924,"8700":8925,"8701":8926,"8702":8927,"8703":8928,"8704":8929,"8705":8930,"8706":8931,"8707":8932,"8708":8933,"8709":8934,"8710":8935,"8711":8936,"8712":8937,"8713":8938,"8714":8939,"8715":8940,"8716":8941,"8717":8942,"8718":8943,"8719":8944,"8720":8945,"8721":8946,"8722":8947,"8723":8948,"8724":8949,"8725":8950,"8726":8951,"8727":8952,"8728":8953,"8729":8954,"8730":8955,"8731":8956,"8732":8957,"8733":8958,"8734":8959,"8735":8960,"8736":8961,"8737":8962,"8738":8963,"8739":8964,"8740":8965,"8741":8966,"8742":8967,"8743":8968,"8744":8969,"8745":8970,"8746":8971,"8747":8972,"8748":8973,"8749":8974,"8750":8975,"8751":8976,"8752":8977,"8753":8978,"8754":8979,"8755":8980,"8756":8981,"8757":8982,"8758":8983,"8759":8984,"8760":8985,"8761":8986,"8762":8987,"8763":8988,"8764":8989,"8765":8990,"8766":8991,"8767":8993,"8768":8994,"8769":8995,"8770":8996,"8771":8997,"8772":8998,"8773":8999,"8774":9000,"8775":9001,"8776":9002,"8777":9003,"8778":9004,"8779":9005,"8780":9006,"8781":9007,"8782":9008,"8783":9009,"8784":9010,"8785":9011,"8786":9012,"8787":9013,"8788":9014,"8789":9015,"8790":9016,"8791":9017,"8792":9018,"8793":9019,"8794":9020,"8795":9021,"8796":9022,"8797":9023,"8798":9024,"8799":9025,"8800":9026,"8801":9027,"8802":9028,"8803":9029,"8804":9030,"8805":9031,"8806":9032,"8807":9033,"8808":9034,"8809":9035,"8810":9036,"8811":9037,"8812":9038,"8813":9039,"8814":9040,"8815":9041,"8816":9042,"8817":9043,"8818":9044,"8819":9045,"8820":9046,"8821":9047,"8822":9048,"8823":9049,"8824":9050,"8825":9051,"8826":9052,"8827":9053,"8828":9054,"8829":9055,"8830":9056,"8831":9057,"8832":9058,"8833":9059,"8834":9060,"8835":9061,"8836":9062,"8837":9063,"8838":9064,"8839":9065,"8840":9066,"8841":9067,"8842":9068,"8843":9069,"8844":9070,"8845":9071,"8846":9072,"8847":9073,"8848":9074,"8849":9075,"8850":9076,"8851":9077,"8852":9078,"8853":9079,"8854":9080,"8855":9081,"8856":9082,"8857":9083,"8858":9084,"8859":9085,"8860":9086,"8861":9087,"8862":9088,"8863":9089,"8864":9090,"8865":9091,"8866":9092,"8867":9093,"8868":9094,"8869":9095,"8870":9096,"8871":9097,"8872":9098,"8873":9099,"8874":9100,"8875":9101,"8876":9102,"8877":9103,"8878":9104,"8879":9105,"8880":9106,"8881":9107,"8882":9108,"8883":9109,"8884":9110,"8885":9111,"8886":9112,"8887":9113,"8888":9114,"8889":9115,"8890":9116,"8891":9117,"8892":9118,"8893":9119,"8894":9120,"8895":9121,"8896":9122,"8897":9123,"8898":9124,"8899":9125,"8900":9126,"8901":9127,"8902":9128,"8903":9129,"8904":9130,"8905":9131,"8906":9132,"8907":9133,"8908":9134,"8909":9135,"8910":9136,"8911":9137,"8912":9138,"8913":9139,"8914":9140,"8915":9141,"8916":9142,"8917":9143,"8918":9144,"8919":9145,"8920":9146,"8921":9147,"8922":9148,"8923":9149,"8924":9150,"8925":9151,"8926":9152,"8927":9153,"8928":9154,"8929":9155,"8930":9156,"8931":9157,"8932":9158,"8933":9159,"8934":9160,"8935":9161,"8936":9162,"8937":9163,"8938":9164,"8939":9165,"8940":9166,"8941":9167,"8942":9168,"8943":9169,"8944":9170,"8945":9171,"8946":9172,"8947":9173,"8948":9174,"8949":9175,"8950":9176,"8951":9177,"8952":9178,"8953":9179,"8954":9180,"8955":9181,"8956":9182,"8957":9183,"8958":9184,"8959":9185,"8960":9186,"8961":9187,"8962":9188,"8963":9189,"8964":9190,"8965":9191,"8966":9192,"8967":9193,"8968":9194,"8969":9195,"8970":9196,"8971":9197,"8972":9198,"8973":9199,"8974":9200,"8975":9201,"8976":9202,"8977":9203,"8978":9204,"8979":9205,"8980":9206,"8981":9207,"8982":9208,"8983":9209,"8984":9210,"8985":9211,"8986":9212,"8987":9213,"8988":9214,"8989":9215,"8990":9216,"8991":9217,"8992":9218,"8993":9219,"8994":9220,"8995":9221,"8996":9222,"8997":9223,"8998":9224,"8999":9225,"9000":9226,"9001":9227,"9002":9228,"9003":9229,"9004":9230,"9005":9231,"9006":9232,"9007":9233,"9008":9234,"9009":9235,"9010":9236,"9011":9237,"9012":9238,"9013":9239,"9014":9240,"9015":9241,"9016":9242,"9017":9243,"9018":9244,"9019":9245,"9020":9246,"9021":9247,"9022":9248,"9023":9249,"9024":9250,"9025":9251,"9026":9252,"9027":9253,"9028":9254,"9029":9255,"9030":9256,"9031":9257,"9032":9258,"9033":9259,"9034":9260,"9035":9261,"9036":9262,"9037":9263,"9038":9264,"9039":9265,"9040":9266,"9041":9267,"9042":9268,"9043":9269,"9044":9270,"9045":9271,"9046":9272,"9047":9273,"9048":9274,"9049":9275,"9050":9276,"9051":9277,"9052":9278,"9053":9279,"9054":9280,"9055":9281,"9056":9282,"9057":9283,"9058":9284,"9059":9285,"9060":9286,"9061":9287,"9062":9288,"9063":9289,"9064":9290,"9065":9291,"9066":9292,"9067":9293,"9068":9294,"9069":9295,"9070":9296,"9071":9297,"9072":9298,"9073":9299,"9074":9300,"9075":9301,"9076":9302,"9077":9303,"9078":9304,"9079":9305,"9080":9306,"9081":9307,"9082":9308,"9083":9309,"9084":9310,"9085":9311,"9086":9312,"9087":9313,"9088":9314,"9089":9315,"9090":9316,"9091":9317,"9092":9318,"9093":9319,"9094":9320,"9095":9321,"9096":9322,"9097":9323,"9098":9324,"9099":9325,"9100":9326,"9101":9327,"9102":9328,"9103":9329,"9104":9330,"9105":9331,"9106":9332,"9107":9333,"9108":9334,"9109":9335,"9110":9336,"9111":9337,"9112":9338,"9113":9339,"9114":9340,"9115":9341,"9116":9342,"9117":9343,"9118":9344,"9119":9345,"9120":9346,"9121":9347,"9122":9348,"9123":9349,"9124":9350,"9125":9351,"9126":9352,"9127":9353,"9128":9354,"9129":9355,"9130":9356,"9131":9357,"9132":9358,"9133":9359,"9134":9360,"9135":9361,"9136":9362,"9137":9363,"9138":9364,"9139":9365,"9140":9366,"9141":9367,"9142":9368,"9143":9369,"9144":9370,"9145":9371,"9146":9372,"9147":9373,"9148":9374,"9149":9375,"9150":9376,"9151":9377,"9152":9378,"9153":9379,"9154":9380,"9155":9381,"9156":9382,"9157":9383,"9158":9384,"9159":9385,"9160":9386,"9161":9387,"9162":9388,"9163":9389,"9164":9390,"9165":9391,"9166":9392,"9167":9393,"9168":9394,"9169":9395,"9170":9396,"9171":9397,"9172":9398,"9173":9399,"9174":9400,"9175":9401,"9176":9402,"9177":9403,"9178":9404,"9179":9405,"9180":9406,"9181":9407,"9182":9408,"9183":9409,"9184":9410,"9185":9411,"9186":9412,"9187":9413,"9188":9414,"9189":9415,"9190":9416,"9191":9417,"9192":9418,"9193":9419,"9194":9420,"9195":9421,"9196":9422,"9197":9423,"9198":9424,"9199":9425,"9200":9426,"9201":9427,"9202":9428,"9203":9430,"9204":9431,"9205":9432,"9206":9433,"9207":9434,"9208":9435,"9209":9436,"9210":9437,"9211":9438,"9212":9439,"9213":9440,"9214":9441,"9215":9442,"9216":9443,"9217":9444,"9218":9445,"9219":9446,"9220":9447,"9221":9448,"9222":9449,"9223":9450,"9224":9451,"9225":9452,"9226":9453,"9227":9454,"9228":9455,"9229":9456,"9230":9457,"9231":9458,"9232":9459,"9233":9460,"9234":9461,"9235":9462,"9236":9463,"9237":9464,"9238":9465,"9239":9466,"9240":9467,"9241":9468,"9242":9469,"9243":9470,"9244":9471,"9245":9472,"9246":9473,"9247":9474,"9248":9475,"9249":9476,"9250":9477,"9251":9478,"9252":9479,"9253":9480,"9254":9481,"9255":9482,"9256":9483,"9257":9484,"9258":9485,"9259":9486,"9260":9487,"9261":9488,"9262":9489,"9263":9490,"9264":9491,"9265":9492,"9266":9493,"9267":9494,"9268":9495,"9269":9496,"9270":9497,"9271":9498,"9272":9499,"9273":9501,"9274":9502,"9275":9503,"9276":9504,"9277":9505,"9278":9506,"9279":9507,"9280":9508,"9281":9509,"9282":9510,"9283":9511,"9284":9512,"9285":9513,"9286":9514,"9287":9515,"9288":9516,"9289":9517,"9290":9518,"9291":9519,"9292":9520,"9293":9521,"9294":9522,"9295":9523,"9296":9524,"9297":9525,"9298":9526,"9299":9527,"9300":9528,"9301":9529,"9302":9530,"9303":9531,"9304":9532,"9305":9533,"9306":9534,"9307":9535,"9308":9536,"9309":9537,"9310":9538,"9311":9539,"9312":9540,"9313":9541,"9314":9542,"9315":9543,"9316":9544,"9317":9545,"9318":9546,"9319":9547,"9320":9548,"9321":9549,"9322":9550,"9323":9551,"9324":9552,"9325":9553,"9326":9554,"9327":9555,"9328":9556,"9329":9557,"9330":9558,"9331":9559,"9332":9560,"9333":9561,"9334":9562,"9335":9563,"9336":9564,"9337":9565,"9338":9566,"9339":9567,"9340":9568,"9341":9569,"9342":9570,"9343":9571,"9344":9572,"9345":9573,"9346":9574,"9347":9575,"9348":9576,"9349":9577,"9350":9578,"9351":9579,"9352":9580,"9353":9581,"9354":9582,"9355":9583,"9356":9584,"9357":9585,"9358":9586,"9359":9587,"9360":9588,"9361":9589,"9362":9590,"9363":9591,"9364":9592,"9365":9593,"9366":9594,"9367":9595,"9368":9596,"9369":9597,"9370":9598,"9371":9599,"9372":9600,"9373":9601,"9374":9602,"9375":9603,"9376":9604,"9377":9605,"9378":9606,"9379":9607,"9380":9608,"9381":9609,"9382":9610,"9383":9611,"9384":9612,"9385":9613,"9386":9614,"9387":9615,"9388":9616,"9389":9617,"9390":9618,"9391":9619,"9392":9620,"9393":9621,"9394":9622,"9395":9623,"9396":9624,"9397":9625,"9398":9626,"9399":9627,"9400":9628,"9401":9629,"9402":9630,"9403":9631,"9404":9632,"9405":9633,"9406":9634,"9407":9635,"9408":9636,"9409":9637,"9410":9638,"9411":9639,"9412":9640,"9413":9641,"9414":9642,"9415":9643,"9416":9644,"9417":9645,"9418":9646,"9419":9647,"9420":9648,"9421":9649,"9422":9650,"9423":9651,"9424":9652,"9425":9653,"9426":9654,"9427":9655,"9428":9656,"9429":9657,"9430":9658,"9431":9659,"9432":9660,"9433":9661,"9434":9662,"9435":9663,"9436":9664,"9437":9665,"9438":9666,"9439":9667,"9440":9668,"9441":9669,"9442":9670,"9443":9671,"9444":9672,"9445":9673,"9446":9674,"9447":9675,"9448":9676,"9449":9677,"9450":9678,"9451":9679,"9452":9680,"9453":9681,"9454":9682,"9455":9683,"9456":9684,"9457":9685,"9458":9686,"9459":9687,"9460":9688,"9461":9689,"9462":9690,"9463":9691,"9464":9692,"9465":9693,"9466":9694,"9467":9695,"9468":9696,"9469":9697,"9470":9698,"9471":9699,"9472":9700,"9473":9701,"9474":9702,"9475":9703,"9476":9704,"9477":9705,"9478":9706,"9479":9707,"9480":9708,"9481":9709,"9482":9710,"9483":9711,"9484":9712,"9485":9713,"9486":9714,"9487":9715,"9488":9716,"9489":9717,"9490":9718,"9491":9719,"9492":9720,"9493":9721,"9494":9722,"9495":9723,"9496":9724,"9497":9725,"9498":9726,"9499":9727,"9500":9728,"9501":9729,"9502":9730,"9503":9731,"9504":9732,"9505":9733,"9506":9734,"9507":9735,"9508":9736,"9509":9737,"9510":9738,"9511":9739,"9512":9740,"9513":9741,"9514":9742,"9515":9743,"9516":9744,"9517":9745,"9518":9746,"9519":9747,"9520":9748,"9521":9749,"9522":9750,"9523":9751},"number_max":"9523","number_pages":{"206":"1","207":"2","208":"3","209":"4","210":"5","211":"6","212":"7","213":"8","214":"9","215":"10","216":"11","217":"12","218":"13","219":"14","220":"15","221":"16","222":"17","223":"18","224":"19","225":"20","226":"21","227":"22","228":"23","229":"24","230":"25","231":"26","232":"27","233":"28","234":"29","235":"30","236":"31","237":"32","238":"33","239":"34","240":"35","241":"36","242":"37","243":"38","244":"39","245":"40","246":"41","247":"42","248":"43","249":"44","250":"45","251":"46","252":"47","253":"48","254":"49","255":"50","256":"51","257":"52","258":"53","259":"54","260":"55","261":"56","262":"57","263":"58","264":"59","265":"60","266":"61","267":"62","268":"63","269":"64","270":"65","271":"66","272":"67","273":"68","274":"69","275":"70","276":"71","277":"72","278":"73","279":"74","280":"75","281":"76","282":"77","283":"78","284":"79","285":"80","286":"81","287":"82","288":"83","289":"84","290":"85","291":"86","292":"87","293":"88","294":"89","295":"90","296":"91","297":"92","298":"93","299":"94","300":"95","301":"96","302":"97","303":"98","304":"99","305":"100","306":"101","307":"102","308":"103","309":"104","310":"105","311":"106","312":"107","313":"108","314":"109","315":"110","316":"111","317":"112","318":"113","319":"114","320":"115","321":"116","322":"117","323":"118","324":"119","325":"120","326":"121","327":"122","328":"123","329":"124","330":"125","331":"126","332":"127","333":"128","334":"129","335":"130","336":"131","337":"132","338":"133","339":"134","340":"135","341":"136","342":"137","343":"138","344":"139","345":"140","346":"141","347":"142","348":"143","349":"144","350":"145","351":"146","352":"147","353":"148","354":"149","355":"150","356":"151","357":"152","358":"153","359":"154","360":"155","361":"156","362":"157","363":"158","364":"159","365":"160","366":"161","367":"162","368":"163","369":"164","370":"165","371":"166","372":"167","373":"168","374":"169","375":"170","376":"171","377":"172","378":"173","379":"174","380":"175","381":"176","382":"177","383":"178","384":"179","385":"180","386":"181","387":"182","388":"183","389":"184","390":"185","391":"186","392":"187","395":"188","396":"189","397":"190","398":"191","399":"192","400":"193","401":"194","402":"195","403":"196","404":"197","405":"198","406":"199","407":"200","408":"201","409":"202","410":"203","411":"204","412":"205","413":"206","414":"207","415":"208","416":"209","417":"210","418":"211","419":"212","420":"213","421":"214","422":"215","423":"216","424":"217","425":"218","426":"219","427":"220","428":"221","429":"222","430":"223","431":"224","432":"225","433":"226","434":"227","435":"228","436":"229","437":"230","438":"231","439":"232","440":"233","441":"234","442":"235","443":"236","444":"237","445":"238","446":"239","447":"240","448":"241","449":"242","450":"243","451":"244","452":"245","453":"246","454":"247","455":"248","456":"249","457":"250","458":"251","459":"252","460":"253","461":"254","462":"255","463":"256","464":"257","465":"258","466":"259","467":"260","468":"261","469":"262","470":"263","471":"264","472":"265","473":"266","474":"267","475":"268","476":"269","477":"270","478":"271","479":"272","480":"273","481":"274","482":"275","483":"276","484":"277","485":"278","486":"279","487":"280","488":"281","489":"282","490":"283","491":"284","492":"285","493":"286","494":"287","495":"288","496":"289","497":"290","498":"291","499":"292","500":"293","501":"294","502":"295","503":"296","504":"297","505":"298","506":"299","507":"300","508":"301","509":"302","510":"303","511":"304","512":"305","513":"306","514":"307","515":"308","516":"309","517":"310","518":"311","519":"312","520":"313","521":"314","522":"315","523":"316","524":"317","525":"318","526":"319","527":"320","528":"321","529":"322","530":"323","531":"324","532":"325","533":"326","534":"327","535":"328","536":"329","537":"330","538":"331","539":"332","540":"333","541":"334","542":"335","543":"336","544":"337","545":"338","546":"339","547":"340","548":"341","549":"342","550":"343","551":"344","552":"345","553":"346","554":"347","555":"348","556":"349","557":"350","558":"351","559":"352","560":"353","562":"355","561":"354","563":"356","564":"357","565":"358","566":"359","567":"360","568":"361","569":"362","570":"363","571":"364","572":"365","573":"366","574":"367","575":"368","576":"369","577":"370","578":"371","579":"372","580":"373","581":"374","582":"375","583":"376","584":"377","585":"378","586":"379","587":"380","588":"381","589":"382","590":"383","591":"384","592":"385","593":"386","594":"387","595":"388","596":"389","597":"390","598":"391","599":"392","600":"393","601":"394","602":"395","603":"396","604":"397","605":"398","606":"399","607":"400","608":"401","609":"402","610":"403","611":"404","612":"405","613":"406","614":"407","615":"408","616":"409","617":"410","618":"411","619":"412","620":"413","621":"414","622":"415","623":"416","624":"417","625":"418","626":"419","627":"420","628":"421","629":"422","630":"423","631":"424","632":"425","633":"426","634":"427","635":"428","636":"429","637":"430","638":"431","639":"432","640":"433","641":"434","642":"435","643":"436","644":"437","645":"438","646":"439","647":"440","648":"441","649":"442","650":"443","651":"444","652":"445","653":"446","654":"447","655":"448","656":"449","657":"450","658":"451","659":"452","660":"453","661":"454","662":"455","663":"456","664":"457","665":"458","666":"459","667":"460","668":"461","669":"462","670":"463","671":"464","672":"465","673":"466","674":"467","675":"468","677":"469","678":"470","679":"471","680":"472","681":"473","682":"474","683":"475","684":"476","685":"477","686":"478","687":"479","688":"480","689":"481","690":"482","691":"483","692":"484","693":"485","694":"486","695":"487","696":"488","697":"489","698":"490","699":"491","700":"492","701":"493","702":"494","703":"495","704":"496","705":"497","706":"498","707":"499","708":"500","709":"501","710":"502","711":"503","712":"504","713":"505","714":"506","715":"507","716":"508","717":"509","718":"510","719":"511","720":"512","721":"513","722":"514","723":"515","724":"516","725":"517","726":"518","727":"519","728":"520","729":"521","730":"522","731":"523","732":"524","733":"525","734":"526","735":"527","736":"528","737":"529","738":"530","739":"531","740":"532","741":"533","742":"534","743":"535","744":"536","745":"537","746":"538","747":"539","748":"540","749":"541","750":"542","751":"543","752":"544","753":"545","754":"546","755":"547","756":"548","757":"549","758":"550","759":"551","760":"552","761":"553","762":"554","763":"555","764":"556","765":"557","766":"558","767":"559","768":"560","769":"561","770":"562","771":"563","772":"564","773":"565","774":"566","775":"567","776":"568","777":"569","778":"570","779":"571","780":"572","781":"573","782":"574","783":"575","784":"576","785":"577","786":"578","787":"579","788":"580","789":"581","790":"582","791":"583","792":"584","793":"585","794":"586","795":"587","796":"588","797":"589","798":"590","799":"591","800":"592","801":"593","802":"594","803":"595","804":"596","805":"597","806":"598","807":"599","808":"600","809":"601","810":"602","811":"603","812":"604","813":"605","814":"606","815":"607","816":"608","817":"609","818":"610","819":"611","820":"612","821":"613","822":"614","823":"615","824":"616","825":"617","826":"618","827":"619","828":"620","829":"621","830":"622","831":"623","832":"624","833":"625","834":"626","835":"627","836":"628","837":"629","838":"630","839":"631","840":"632","841":"633","842":"634","843":"635","844":"636","845":"637","846":"638","847":"639","848":"640","849":"641","850":"642","851":"643","852":"644","853":"645","854":"646","855":"647","856":"648","857":"649","858":"650","859":"651","860":"652","861":"653","862":"654","863":"655","864":"656","865":"657","866":"658","867":"659","868":"660","869":"661","870":"662","871":"663","872":"664","873":"665","874":"666","875":"667","876":"668","877":"669","878":"670","879":"671","880":"672","881":"673","882":"674","883":"675","884":"676","885":"677","886":"678","887":"679","888":"680","889":"681","890":"682","891":"683","892":"684","893":"685","894":"686","895":"687","896":"688","897":"689","898":"690","899":"691","900":"692","901":"693","902":"694","903":"695","904":"696","905":"697","906":"698","907":"699","908":"700","909":"701","910":"702","911":"703","912":"704","913":"705","914":"706","915":"707","916":"708","917":"709","918":"710","919":"711","920":"712","921":"713","922":"714","923":"715","924":"716","925":"717","926":"718","927":"719","928":"720","929":"721","930":"722","931":"723","932":"724","933":"725","934":"726","935":"727","936":"728","937":"729","938":"730","939":"731","940":"732","941":"733","942":"734","943":"735","944":"736","945":"737","946":"738","947":"739","948":"740","949":"741","950":"742","951":"743","952":"744","953":"745","954":"746","955":"747","956":"748","957":"749","958":"750","959":"751","960":"752","961":"753","962":"754","963":"755","964":"756","965":"757","966":"758","967":"759","968":"760","969":"761","970":"762","971":"763","972":"764","973":"765","974":"766","975":"767","976":"768","977":"769","978":"770","979":"771","980":"772","981":"773","982":"774","983":"775","984":"776","985":"777","986":"778","987":"779","988":"780","989":"781","990":"782","991":"783","992":"784","993":"785","994":"786","995":"787","996":"788","997":"789","998":"790","999":"791","1000":"792","1001":"793","1002":"794","1003":"795","1004":"796","1005":"797","1006":"798","1007":"799","1008":"800","1009":"801","1010":"802","1011":"803","1012":"804","1013":"805","1014":"806","1015":"807","1016":"808","1017":"809","1018":"810","1019":"811","1020":"812","1021":"813","1022":"814","1023":"815","1024":"816","1025":"817","1026":"818","1027":"819","1028":"820","1029":"821","1030":"822","1031":"823","1032":"824","1033":"825","1034":"826","1035":"827","1036":"828","1037":"829","1038":"830","1039":"831","1040":"832","1041":"833","1042":"834","1043":"835","1044":"836","1045":"837","1046":"838","1047":"839","1048":"840","1049":"841","1050":"842","1051":"843","1052":"844","1053":"845","1054":"846","1055":"847","1056":"848","1057":"849","1058":"850","1059":"851","1060":"852","1061":"853","1062":"854","1063":"855","1064":"856","1065":"857","1066":"858","1067":"859","1068":"860","1069":"861","1070":"862","1071":"863","1072":"864","1073":"865","1074":"866","1075":"867","1076":"868","1077":"869","1078":"870","1079":"871","1080":"872","1081":"873","1082":"874","1083":"875","1084":"876","1085":"877","1086":"878","1087":"879","1088":"880","1089":"881","1090":"882","1091":"883","1092":"884","1093":"885","1094":"886","1095":"887","1096":"888","1097":"889","1098":"890","1099":"891","1100":"892","1101":"893","1102":"894","1103":"895","1104":"896","1105":"897","1106":"898","1107":"899","1108":"900","1109":"901","1110":"902","1111":"903","1112":"904","1113":"905","1114":"906","1115":"907","1116":"908","1117":"909","1118":"910","1119":"911","1120":"912","1121":"913","1122":"914","1123":"915","1124":"916","1125":"917","1126":"918","1127":"919","1128":"920","1129":"921","1130":"922","1131":"923","1132":"924","1133":"925","1134":"926","1135":"927","1136":"928","1137":"929","1138":"930","1139":"931","1140":"932","1141":"933","1142":"934","1143":"935","1144":"936","1145":"937","1146":"938","1147":"939","1148":"940","1149":"941","1150":"942","1151":"943","1152":"944","1153":"945","1154":"946","1155":"947","1156":"948","1157":"949","1158":"950","1159":"951","1160":"952","1161":"953","1162":"954","1163":"955","1164":"956","1165":"957","1166":"958","1167":"959","1168":"960","1169":"961","1170":"962","1171":"963","1172":"964","1173":"965","1174":"966","1175":"967","1176":"968","1177":"969","1178":"970","1179":"971","1180":"972","1181":"973","1182":"974","1183":"975","1184":"976","1185":"977","1186":"978","1187":"979","1188":"980","1189":"981","1190":"982","1191":"983","1192":"984","1193":"985","1194":"986","1195":"987","1196":"988","1197":"989","1198":"990","1199":"991","1200":"992","1201":"993","1202":"994","1203":"995","1204":"996","1205":"997","1206":"998","1207":"999","1208":"1000","1209":"1001","1210":"1002","1211":"1003","1212":"1004","1213":"1005","1214":"1006","1215":"1007","1216":"1008","1217":"1009","1218":"1010","1219":"1011","1220":"1012","1221":"1013","1222":"1014","1223":"1015","1224":"1016","1225":"1017","1226":"1018","1227":"1019","1228":"1020","1229":"1021","1230":"1022","1231":"1023","1232":"1024","1233":"1025","1234":"1026","1235":"1027","1236":"1028","1237":"1029","1238":"1030","1240":"1031","1241":"1032","1242":"1033","1243":"1034","1244":"1035","1245":"1036","1246":"1037","1247":"1038","1248":"1039","1249":"1040","1250":"1041","1251":"1042","1252":"1043","1253":"1044","1254":"1045","1255":"1046","1256":"1047","1257":"1048","1258":"1049","1259":"1050","1260":"1051","1261":"1052","1262":"1053","1263":"1054","1264":"1055","1265":"1056","1266":"1057","1267":"1058","1268":"1059","1269":"1060","1270":"1061","1271":"1062","1272":"1063","1273":"1064","1274":"1065","1275":"1066","1276":"1067","1277":"1068","1278":"1069","1279":"1070","1280":"1071","1281":"1072","1282":"1073","1283":"1074","1284":"1075","1285":"1076","1286":"1077","1287":"1078","1288":"1079","1289":"1080","1290":"1081","1291":"1082","1292":"1083","1293":"1084","1294":"1085","1295":"1086","1296":"1087","1297":"1088","1298":"1089","1299":"1090","1300":"1091","1301":"1092","1302":"1093","1303":"1094","1304":"1095","1305":"1096","1306":"1097","1307":"1098","1308":"1099","1309":"1100","1310":"1101","1311":"1102","1312":"1103","1313":"1104","1314":"1105","1315":"1106","1316":"1107","1317":"1108","1318":"1109","1319":"1110","1320":"1111","1321":"1112","1322":"1113","1323":"1114","1324":"1115","1325":"1116","1326":"1117","1327":"1118","1328":"1119","1329":"1120","1330":"1121","1331":"1122","1332":"1123","1333":"1124","1334":"1125","1335":"1126","1336":"1127","1337":"1128","1338":"1129","1339":"1130","1340":"1131","1341":"1132","1342":"1133","1343":"1134","1344":"1135","1345":"1136","1346":"1137","1347":"1138","1348":"1139","1349":"1140","1350":"1141","1351":"1142","1352":"1143","1353":"1144","1354":"1145","1355":"1146","1356":"1147","1357":"1148","1358":"1149","1359":"1150","1360":"1151","1361":"1152","1362":"1153","1363":"1154","1364":"1155","1365":"1156","1366":"1157","1367":"1158","1368":"1159","1369":"1160","1370":"1161","1371":"1162","1372":"1163","1373":"1164","1374":"1165","1375":"1166","1376":"1167","1377":"1168","1378":"1169","1379":"1170","1380":"1171","1381":"1172","1382":"1173","1383":"1174","1384":"1175","1385":"1176","1386":"1177","1387":"1178","1388":"1179","1389":"1180","1390":"1181","1391":"1182","1392":"1183","1393":"1184","1394":"1185","1395":"1186","1396":"1187","1397":"1188","1398":"1189","1399":"1190","1400":"1191","1401":"1192","1402":"1193","1403":"1194","1404":"1195","1405":"1196","1406":"1197","1407":"1198","1408":"1199","1409":"1200","1410":"1201","1411":"1202","1412":"1203","1413":"1204","1414":"1205","1415":"1206","1416":"1207","1417":"1208","1418":"1209","1419":"1210","1420":"1211","1421":"1212","1422":"1213","1423":"1214","1424":"1215","1425":"1216","1426":"1217","1427":"1218","1428":"1219","1429":"1220","1430":"1221","1431":"1222","1432":"1223","1433":"1224","1434":"1225","1435":"1226","1436":"1227","1437":"1228","1438":"1229","1439":"1230","1440":"1231","1441":"1232","1442":"1233","1443":"1234","1444":"1235","1445":"1236","1446":"1237","1447":"1238","1448":"1239","1449":"1240","1450":"1241","1451":"1242","1452":"1243","1453":"1244","1454":"1245","1455":"1246","1456":"1247","1457":"1248","1458":"1249","1459":"1250","1460":"1251","1461":"1252","1462":"1253","1463":"1254","1464":"1255","1465":"1256","1466":"1257","1467":"1258","1468":"1259","1469":"1260","1470":"1261","1471":"1262","1472":"1263","1473":"1264","1476":"1265","1477":"1266","1478":"1267","1479":"1268","1480":"1269","1481":"1270","1482":"1271","1483":"1272","1484":"1273","1485":"1274","1486":"1275","1487":"1276","1488":"1277","1489":"1278","1490":"1279","1491":"1280","1492":"1281","1493":"1282","1494":"1283","1495":"1284","1496":"1285","1497":"1286","1498":"1287","1499":"1288","1500":"1289","1501":"1290","1502":"1291","1503":"1292","1504":"1293","1505":"1294","1506":"1295","1507":"1296","1508":"1297","1509":"1298","1510":"1299","1511":"1300","1512":"1301","1513":"1302","1514":"1303","1515":"1304","1516":"1305","1517":"1306","1518":"1307","1519":"1308","1520":"1309","1521":"1310","1522":"1311","1523":"1312","1524":"1313","1525":"1314","1526":"1315","1527":"1316","1528":"1317","1529":"1318","1530":"1319","1531":"1320","1532":"1321","1533":"1322","1534":"1323","1535":"1324","1536":"1325","1537":"1326","1538":"1327","1539":"1328","1540":"1329","1541":"1330","1542":"1331","1543":"1332","1544":"1333","1545":"1334","1546":"1335","1547":"1336","1548":"1337","1549":"1338","1550":"1339","1551":"1340","1552":"1341","1553":"1342","1554":"1343","1555":"1344","1556":"1345","1557":"1346","1558":"1347","1559":"1348","1560":"1349","1561":"1350","1562":"1351","1563":"1352","1564":"1353","1565":"1354","1566":"1355","1567":"1356","1568":"1357","1569":"1358","1570":"1359","1571":"1360","1572":"1361","1573":"1362","1574":"1363","1575":"1364","1576":"1365","1577":"1366","1578":"1367","1579":"1368","1580":"1369","1581":"1370","1582":"1371","1583":"1372","1584":"1373","1585":"1374","1586":"1375","1587":"1376","1588":"1377","1589":"1378","1590":"1379","1591":"1380","1592":"1381","1593":"1382","1594":"1383","1595":"1384","1596":"1385","1597":"1386","1598":"1387","1599":"1388","1601":"1389","1602":"1390","1603":"1391","1604":"1392","1605":"1393","1606":"1394","1607":"1395","1609":"1396","1610":"1397","1611":"1398","1612":"1399","1613":"1400","1614":"1401","1615":"1402","1616":"1403","1617":"1404","1618":"1405","1619":"1406","1620":"1407","1621":"1408","1622":"1409","1623":"1410","1624":"1411","1625":"1412","1626":"1413","1627":"1414","1628":"1415","1629":"1416","1630":"1417","1631":"1418","1632":"1419","1633":"1420","1634":"1421","1635":"1422","1636":"1423","1637":"1424","1638":"1425","1639":"1426","1640":"1427","1641":"1428","1642":"1429","1643":"1430","1644":"1431","1645":"1432","1646":"1433","1647":"1434","1648":"1435","1649":"1436","1650":"1437","1651":"1438","1652":"1439","1653":"1440","1654":"1441","1655":"1442","1656":"1443","1657":"1444","1658":"1445","1659":"1446","1660":"1447","1661":"1448","1662":"1449","1663":"1450","1664":"1451","1665":"1452","1666":"1453","1667":"1454","1668":"1455","1669":"1456","1670":"1457","1671":"1458","1672":"1459","1673":"1460","1674":"1461","1675":"1462","1676":"1463","1677":"1464","1678":"1465","1679":"1466","1680":"1467","1681":"1468","1682":"1469","1683":"1470","1684":"1471","1685":"1472","1686":"1473","1687":"1474","1688":"1475","1689":"1476","1690":"1477","1691":"1478","1692":"1479","1693":"1480","1694":"1481","1695":"1482","1696":"1483","1697":"1484","1698":"1485","1699":"1486","1700":"1487","1701":"1488","1702":"1489","1703":"1490","1704":"1491","1705":"1492","1706":"1493","1707":"1494","1708":"1495","1709":"1496","1710":"1497","1711":"1498","1712":"1499","1713":"1500","1714":"1501","1715":"1502","1716":"1503","1717":"1504","1718":"1505","1719":"1506","1720":"1507","1721":"1508","1722":"1509","1723":"1510","1724":"1511","1725":"1512","1726":"1513","1727":"1514","1728":"1515","1729":"1516","1730":"1517","1731":"1518","1732":"1519","1733":"1520","1734":"1521","1735":"1522","1736":"1523","1737":"1524","1738":"1525","1739":"1526","1740":"1527","1741":"1528","1742":"1529","1743":"1530","1744":"1531","1745":"1532","1746":"1533","1747":"1534","1748":"1535","1749":"1536","1750":"1537","1751":"1538","1752":"1539","1753":"1540","1754":"1541","1755":"1542","1756":"1543","1757":"1544","1758":"1545","1759":"1546","1760":"1547","1761":"1548","1762":"1549","1763":"1550","1764":"1551","1765":"1552","1766":"1553","1767":"1554","1768":"1555","1769":"1556","1770":"1557","1771":"1558","1772":"1559","1773":"1560","1774":"1561","1775":"1562","1776":"1563","1777":"1564","1778":"1565","1779":"1566","1780":"1567","1781":"1568","1782":"1569","1783":"1570","1784":"1571","1785":"1572","1786":"1573","1787":"1574","1788":"1575","1789":"1576","1790":"1577","1791":"1578","1792":"1579","1793":"1580","1794":"1581","1795":"1582","1796":"1583","1797":"1584","1798":"1585","1799":"1586","1800":"1587","1801":"1588","1802":"1589","1803":"1590","1804":"1591","1805":"1592","1806":"1593","1807":"1594","1808":"1595","1809":"1596","1810":"1597","1811":"1598","1812":"1599","1813":"1600","1814":"1601","1815":"1602","1816":"1603","1817":"1604","1818":"1605","1819":"1606","1820":"1607","1821":"1608","1822":"1609","1823":"1610","1824":"1611","1825":"1612","1826":"1613","1827":"1614","1828":"1615","1829":"1616","1830":"1617","1831":"1618","1832":"1619","1833":"1620","1834":"1621","1835":"1622","1836":"1623","1837":"1624","1838":"1625","1839":"1626","1840":"1627","1841":"1628","1842":"1629","1843":"1630","1844":"1631","1845":"1632","1846":"1633","1847":"1634","1848":"1635","1849":"1636","1850":"1637","1851":"1638","1852":"1639","1853":"1640","1854":"1641","1855":"1642","1856":"1643","1857":"1644","1858":"1645","1859":"1646","1860":"1647","1861":"1648","1862":"1649","1863":"1650","1864":"1651","1865":"1652","1866":"1653","1867":"1654","1868":"1655","1869":"1656","1870":"1657","1871":"1658","1872":"1659","1873":"1660","1874":"1661","1875":"1662","1876":"1663","1877":"1664","1878":"1665","1879":"1666","1880":"1667","1881":"1668","1882":"1669","1883":"1670","1884":"1671","1885":"1672","1886":"1673","1887":"1674","1888":"1675","1889":"1676","1890":"1677","1891":"1678","1892":"1679","1893":"1680","1894":"1681","1895":"1682","1896":"1683","1897":"1684","1898":"1685","1899":"1686","1900":"1687","1901":"1688","1902":"1689","1903":"1690","1904":"1691","1905":"1692","1906":"1693","1907":"1694","1908":"1695","1909":"1696","1910":"1697","1911":"1698","1912":"1699","1913":"1700","1914":"1701","1915":"1702","1916":"1703","1917":"1704","1918":"1705","1919":"1706","1920":"1707","1921":"1708","1922":"1709","1923":"1710","1924":"1711","1925":"1712","1926":"1713","1927":"1714","1928":"1715","1929":"1716","1930":"1717","1931":"1718","1932":"1719","1933":"1720","1934":"1721","1935":"1722","1936":"1723","1937":"1724","1938":"1725","1939":"1726","1940":"1727","1941":"1728","1942":"1729","1943":"1730","1944":"1731","1945":"1732","1946":"1733","1947":"1734","1948":"1735","1949":"1736","1950":"1737","1951":"1738","1952":"1739","1953":"1740","1954":"1741","1955":"1742","1956":"1743","1957":"1744","1958":"1745","1959":"1746","1960":"1747","1961":"1748","1962":"1749","1963":"1750","1964":"1751","1965":"1752","1966":"1753","1967":"1754","1968":"1755","1969":"1756","1970":"1757","1971":"1758","1972":"1759","1973":"1760","1974":"1761","1975":"1762","1976":"1763","1977":"1764","1978":"1765","1979":"1766","1980":"1767","1981":"1768","1982":"1769","1983":"1770","1984":"1771","1985":"1772","1986":"1773","1987":"1774","1988":"1775","1989":"1776","1990":"1777","1991":"1778","1992":"1779","1993":"1780","1994":"1781","1995":"1782","1996":"1783","1997":"1784","1998":"1785","1999":"1786","2000":"1787","2001":"1788","2002":"1789","2003":"1790","2004":"1791","2005":"1792","2006":"1793","2007":"1794","2008":"1795","2009":"1796","2010":"1797","2011":"1798","2012":"1799","2013":"1800","2014":"1801","2015":"1802","2016":"1803","2017":"1804","2018":"1805","2019":"1806","2020":"1807","2021":"1808","2022":"1809","2023":"1810","2024":"1811","2025":"1812","2026":"1813","2027":"1814","2028":"1815","2029":"1816","2030":"1817","2031":"1818","2032":"1819","2033":"1820","2034":"1821","2035":"1822","2036":"1823","2037":"1824","2038":"1825","2039":"1826","2040":"1827","2041":"1828","2042":"1829","2043":"1830","2044":"1831","2045":"1832","2046":"1833","2047":"1834","2048":"1835","2049":"1836","2050":"1837","2051":"1838","2052":"1839","2053":"1840","2054":"1841","2055":"1842","2056":"1843","2057":"1844","2058":"1845","2059":"1846","2060":"1847","2061":"1848","2062":"1849","2063":"1850","2064":"1851","2065":"1852","2066":"1853","2067":"1854","2068":"1855","2069":"1856","2070":"1857","2071":"1858","2072":"1859","2073":"1860","2074":"1861","2075":"1862","2076":"1863","2077":"1864","2078":"1865","2079":"1866","2080":"1867","2081":"1868","2082":"1869","2083":"1870","2084":"1871","2085":"1872","2086":"1873","2087":"1874","2088":"1875","2089":"1876","2090":"1877","2091":"1878","2092":"1879","2093":"1880","2094":"1881","2095":"1882","2096":"1883","2097":"1884","2098":"1885","2099":"1886","2100":"1887","2101":"1888","2102":"1889","2103":"1890","2104":"1891","2105":"1892","2106":"1893","2107":"1894","2108":"1895","2109":"1896","2110":"1897","2111":"1898","2112":"1899","2113":"1900","2114":"1901","2115":"1902","2116":"1903","2117":"1904","2118":"1905","2119":"1906","2120":"1907","2121":"1908","2122":"1909","2123":"1910","2124":"1911","2125":"1912","2126":"1913","2127":"1914","2128":"1915","2129":"1916","2130":"1917","2131":"1918","2132":"1919","2133":"1920","2134":"1921","2135":"1922","2136":"1923","2137":"1924","2138":"1925","2139":"1926","2140":"1927","2141":"1928","2142":"1929","2143":"1930","2144":"1931","2145":"1932","2146":"1933","2147":"1934","2148":"1935","2149":"1936","2150":"1937","2151":"1938","2152":"1939","2153":"1940","2154":"1941","2155":"1942","2156":"1943","2157":"1944","2158":"1945","2159":"1946","2161":"1947","2162":"1948","2163":"1949","2164":"1950","2165":"1951","2166":"1952","2167":"1953","2168":"1954","2169":"1955","2170":"1956","2171":"1957","2172":"1958","2173":"1959","2174":"1960","2175":"1961","2176":"1962","2177":"1963","2178":"1964","2179":"1965","2180":"1966","2181":"1967","2182":"1968","2183":"1969","2184":"1970","2185":"1971","2187":"1972","2188":"1973","2189":"1974","2190":"1975","2191":"1976","2192":"1977","2193":"1978","2194":"1979","2195":"1980","2196":"1981","2197":"1982","2198":"1983","2199":"1984","2200":"1985","2201":"1986","2202":"1987","2203":"1988","2204":"1989","2205":"1990","2206":"1991","2207":"1992","2208":"1993","2209":"1994","2210":"1995","2211":"1996","2212":"1997","2213":"1998","2214":"1999","2215":"2000","2216":"2001","2217":"2002","2218":"2003","2219":"2004","2220":"2005","2221":"2006","2222":"2007","2223":"2008","2224":"2009","2225":"2010","2226":"2011","2227":"2012","2228":"2013","2229":"2014","2230":"2015","2231":"2016","2232":"2017","2233":"2018","2234":"2019","2235":"2020","2236":"2021","2237":"2022","2238":"2023","2239":"2024","2240":"2025","2241":"2026","2242":"2027","2243":"2028","2244":"2029","2245":"2030","2246":"2031","2247":"2032","2248":"2033","2249":"2034","2250":"2035","2251":"2036","2252":"2037","2253":"2038","2254":"2039","2255":"2040","2256":"2041","2257":"2042","2258":"2043","2259":"2044","2260":"2045","2261":"2046","2262":"2047","2263":"2048","2264":"2049","2265":"2050","2266":"2051","2267":"2052","2268":"2053","2269":"2054","2270":"2055","2271":"2056","2272":"2057","2273":"2058","2274":"2059","2275":"2060","2276":"2061","2277":"2062","2278":"2063","2279":"2064","2280":"2065","2281":"2066","2282":"2067","2283":"2068","2284":"2069","2285":"2070","2286":"2071","2287":"2072","2288":"2073","2289":"2074","2290":"2075","2291":"2076","2292":"2077","2293":"2078","2294":"2079","2295":"2080","2296":"2081","2297":"2082","2298":"2083","2299":"2084","2300":"2085","2301":"2086","2302":"2087","2303":"2088","2304":"2089","2305":"2090","2306":"2091","2307":"2092","2308":"2093","2309":"2094","2310":"2095","2312":"2096","2313":"2097","2314":"2098","2315":"2099","2316":"2100","2317":"2101","2318":"2102","2319":"2103","2320":"2104","2321":"2105","2322":"2106","2323":"2107","2324":"2108","2325":"2109","2326":"2110","2327":"2111","2328":"2112","2329":"2113","2330":"2114","2331":"2115","2332":"2116","2333":"2117","2334":"2118","2335":"2119","2336":"2120","2337":"2121","2338":"2122","2339":"2123","2340":"2124","2341":"2125","2342":"2126","2343":"2127","2344":"2128","2345":"2129","2346":"2130","2347":"2131","2348":"2132","2349":"2133","2350":"2134","2351":"2135","2352":"2136","2353":"2137","2354":"2138","2355":"2139","2356":"2140","2357":"2141","2358":"2142","2359":"2143","2360":"2144","2361":"2145","2362":"2146","2363":"2147","2364":"2148","2365":"2149","2366":"2150","2367":"2151","2368":"2152","2369":"2153","2370":"2154","2371":"2155","2372":"2156","2373":"2157","2374":"2158","2375":"2159","2376":"2160","2377":"2161","2378":"2162","2379":"2163","2380":"2164","2381":"2165","2382":"2166","2383":"2167","2384":"2168","2385":"2169","2386":"2170","2387":"2171","2388":"2172","2389":"2173","2390":"2174","2391":"2175","2392":"2176","2393":"2177","2394":"2178","2395":"2179","2396":"2180","2397":"2181","2398":"2182","2399":"2183","2400":"2184","2401":"2185","2402":"2186","2403":"2187","2404":"2188","2405":"2189","2406":"2190","2407":"2191","2408":"2192","2409":"2193","2410":"2194","2411":"2195","2412":"2196","2413":"2197","2414":"2198","2415":"2199","2416":"2200","2417":"2201","2418":"2202","2419":"2203","2420":"2204","2421":"2205","2422":"2206","2423":"2207","2424":"2208","2425":"2209","2426":"2210","2427":"2211","2428":"2212","2429":"2213","2430":"2214","2431":"2215","2432":"2216","2433":"2217","2434":"2218","2435":"2219","2436":"2220","2437":"2221","2438":"2222","2439":"2223","2440":"2224","2441":"2225","2442":"2226","2443":"2227","2444":"2228","2445":"2229","2446":"2230","2447":"2231","2448":"2232","2449":"2233","2450":"2234","2451":"2235","2452":"2236","2453":"2237","2454":"2238","2455":"2239","2456":"2240","2457":"2241","2458":"2242","2459":"2243","2460":"2244","2461":"2245","2462":"2246","2463":"2247","2464":"2248","2465":"2249","2466":"2250","2467":"2251","2468":"2252","2469":"2253","2470":"2254","2471":"2255","2472":"2256","2473":"2257","2474":"2258","2475":"2259","2476":"2260","2477":"2261","2478":"2262","2479":"2263","2480":"2264","2481":"2265","2482":"2266","2483":"2267","2484":"2268","2485":"2269","2486":"2270","2487":"2271","2488":"2272","2489":"2273","2490":"2274","2491":"2275","2492":"2276","2493":"2277","2494":"2278","2495":"2279","2496":"2280","2497":"2281","2498":"2282","2499":"2283","2500":"2284","2501":"2285","2502":"2286","2503":"2287","2504":"2288","2505":"2289","2506":"2290","2507":"2291","2508":"2292","2509":"2293","2510":"2294","2511":"2295","2512":"2296","2513":"2297","2514":"2298","2515":"2299","2516":"2300","2517":"2301","2518":"2302","2519":"2303","2520":"2304","2521":"2305","2522":"2306","2523":"2307","2524":"2308","2525":"2309","2526":"2310","2527":"2311","2528":"2312","2529":"2313","2530":"2314","2531":"2315","2532":"2316","2533":"2317","2534":"2318","2535":"2319","2536":"2320","2537":"2321","2538":"2322","2539":"2323","2540":"2324","2541":"2325","2542":"2326","2543":"2327","2544":"2328","2545":"2329","2546":"2330","2547":"2331","2548":"2332","2549":"2333","2550":"2334","2551":"2335","2552":"2336","2553":"2337","2554":"2338","2555":"2339","2556":"2340","2557":"2341","2558":"2342","2559":"2343","2560":"2344","2561":"2345","2562":"2346","2563":"2347","2564":"2348","2565":"2349","2566":"2350","2567":"2351","2568":"2352","2569":"2353","2570":"2354","2571":"2355","2572":"2356","2573":"2357","2574":"2358","2575":"2359","2576":"2360","2577":"2361","2578":"2362","2579":"2363","2580":"2364","2581":"2365","2582":"2366","2583":"2367","2584":"2368","2585":"2369","2586":"2370","2587":"2371","2588":"2372","2589":"2373","2590":"2374","2591":"2375","2592":"2376","2593":"2377","2594":"2378","2595":"2379","2596":"2380","2597":"2381","2598":"2382","2599":"2383","2600":"2384","2601":"2385","2602":"2386","2603":"2387","2604":"2388","2605":"2389","2606":"2390","2607":"2391","2608":"2392","2609":"2393","2610":"2394","2611":"2395","2612":"2396","2613":"2397","2614":"2398","2615":"2399","2616":"2400","2617":"2401","2618":"2402","2619":"2403","2620":"2404","2621":"2405","2622":"2406","2623":"2407","2624":"2408","2625":"2409","2626":"2410","2627":"2411","2628":"2412","2629":"2413","2630":"2414","2631":"2415","2632":"2416","2633":"2417","2634":"2418","2635":"2419","2636":"2420","2637":"2421","2638":"2422","2639":"2423","2640":"2424","2641":"2425","2642":"2426","2643":"2427","2644":"2428","2645":"2429","2646":"2430","2647":"2431","2648":"2432","2649":"2433","2650":"2434","2651":"2435","2652":"2436","2653":"2437","2654":"2438","2655":"2439","2656":"2440","2657":"2441","2658":"2442","2659":"2443","2660":"2444","2661":"2445","2662":"2446","2663":"2447","2664":"2448","2665":"2449","2666":"2450","2667":"2451","2668":"2452","2669":"2453","2670":"2454","2671":"2455","2672":"2456","2673":"2457","2674":"2458","2675":"2459","2676":"2460","2677":"2461","2678":"2462","2680":"2463","2681":"2464","2682":"2465","2683":"2466","2684":"2467","2685":"2468","2686":"2469","2687":"2470","2688":"2471","2689":"2472","2690":"2473","2691":"2474","2692":"2475","2693":"2476","2694":"2477","2695":"2478","2696":"2479","2697":"2480","2698":"2481","2699":"2482","2700":"2483","2701":"2484","2702":"2485","2703":"2486","2704":"2487","2705":"2488","2706":"2489","2707":"2490","2708":"2491","2709":"2492","2710":"2493","2711":"2494","2712":"2495","2713":"2496","2714":"2497","2715":"2498","2716":"2499","2717":"2500","2718":"2501","2719":"2502","2720":"2503","2721":"2504","2722":"2505","2723":"2506","2724":"2507","2725":"2508","2726":"2509","2727":"2510","2728":"2511","2729":"2512","2730":"2513","2731":"2514","2732":"2515","2733":"2516","2734":"2517","2735":"2518","2736":"2519","2737":"2520","2738":"2521","2739":"2522","2740":"2523","2741":"2524","2742":"2525","2743":"2526","2744":"2527","2745":"2528","2746":"2529","2747":"2530","2748":"2531","2749":"2532","2750":"2533","2751":"2534","2752":"2535","2753":"2536","2754":"2537","2755":"2538","2756":"2539","2757":"2540","2758":"2541","2759":"2542","2760":"2543","2761":"2544","2762":"2545","2763":"2546","2764":"2547","2765":"2548","2766":"2549","2767":"2550","2768":"2551","2769":"2552","2770":"2553","2771":"2554","2772":"2555","2774":"2556","2775":"2557","2776":"2558","2777":"2559","2778":"2560","2779":"2561","2780":"2562","2781":"2563","2782":"2564","2783":"2565","2784":"2566","2785":"2567","2786":"2568","2787":"2569","2788":"2570","2789":"2571","2790":"2572","2791":"2573","2792":"2574","2793":"2575","2794":"2576","2795":"2577","2796":"2578","2797":"2579","2798":"2580","2799":"2581","2800":"2582","2801":"2583","2802":"2584","2803":"2585","2804":"2586","2805":"2587","2806":"2588","2807":"2589","2808":"2590","2809":"2591","2810":"2592","2811":"2593","2812":"2594","2813":"2595","2814":"2596","2815":"2597","2816":"2598","2817":"2599","2818":"2600","2819":"2601","2820":"2602","2821":"2603","2822":"2604","2823":"2605","2824":"2606","2825":"2607","2826":"2608","2827":"2609","2828":"2610","2829":"2611","2830":"2612","2831":"2613","2832":"2614","2833":"2615","2834":"2616","2835":"2617","2836":"2618","2837":"2619","2838":"2620","2839":"2621","2840":"2622","2841":"2623","2842":"2624","2843":"2625","2844":"2626","2845":"2627","2846":"2628","2847":"2629","2848":"2630","2849":"2631","2850":"2632","2851":"2633","2852":"2634","2853":"2635","2854":"2636","2855":"2637","2856":"2638","2857":"2639","2858":"2640","2859":"2641","2860":"2642","2861":"2643","2862":"2644","2863":"2645","2864":"2646","2865":"2647","2866":"2648","2867":"2649","2868":"2650","2869":"2651","2870":"2652","2871":"2653","2872":"2654","2874":"2655","2875":"2656","2876":"2657","2877":"2658","2878":"2659","2879":"2660","2880":"2661","2881":"2662","2882":"2663","2883":"2664","2884":"2665","2885":"2666","2886":"2667","2887":"2668","2888":"2669","2889":"2670","2890":"2671","2891":"2672","2892":"2673","2893":"2674","2894":"2675","2895":"2676","2896":"2677","2897":"2678","2898":"2679","2899":"2680","2900":"2681","2901":"2682","2902":"2683","2903":"2684","2904":"2685","2905":"2686","2906":"2687","2907":"2688","2908":"2689","2909":"2690","2910":"2691","2911":"2692","2912":"2693","2913":"2694","2914":"2695","2915":"2696","2916":"2697","2917":"2698","2918":"2699","2919":"2700","2920":"2701","2921":"2702","2922":"2703","2923":"2704","2924":"2705","2925":"2706","2926":"2707","2927":"2708","2928":"2709","2929":"2710","2930":"2711","2931":"2712","2932":"2713","2933":"2714","2934":"2715","2935":"2716","2936":"2717","2937":"2718","2938":"2719","2939":"2720","2940":"2721","2941":"2722","2942":"2723","2943":"2724","2944":"2725","2945":"2726","2946":"2727","2947":"2728","2948":"2729","2949":"2730","2950":"2731","2951":"2732","2952":"2733","2953":"2734","2954":"2735","2955":"2736","2956":"2737","2957":"2738","2958":"2739","2959":"2740","2960":"2741","2961":"2742","2962":"2743","2963":"2744","2964":"2745","2965":"2746","2966":"2747","2967":"2748","2968":"2749","2969":"2750","2970":"2751","2971":"2752","2972":"2753","2973":"2754","2974":"2755","2975":"2756","2976":"2757","2977":"2758","2978":"2759","2979":"2760","2980":"2761","2981":"2762","2982":"2763","2983":"2764","2984":"2765","2985":"2766","2986":"2767","2987":"2768","2988":"2769","2989":"2770","2990":"2771","2991":"2772","2992":"2773","2993":"2774","2994":"2775","2995":"2776","2996":"2777","2997":"2778","2998":"2779","2999":"2780","3000":"2781","3001":"2782","3002":"2783","3003":"2784","3004":"2785","3005":"2786","3006":"2787","3007":"2788","3008":"2789","3009":"2790","3010":"2791","3011":"2792","3012":"2793","3013":"2794","3014":"2795","3015":"2796","3016":"2797","3017":"2798","3018":"2799","3019":"2800","3020":"2801","3021":"2802","3022":"2803","3023":"2804","3024":"2805","3025":"2806","3026":"2807","3027":"2808","3028":"2809","3029":"2810","3030":"2811","3031":"2812","3032":"2813","3033":"2814","3034":"2815","3035":"2816","3036":"2817","3037":"2818","3038":"2819","3039":"2820","3040":"2821","3041":"2822","3042":"2823","3043":"2824","3044":"2825","3045":"2826","3046":"2827","3047":"2828","3048":"2829","3049":"2830","3050":"2831","3051":"2832","3052":"2833","3053":"2834","3054":"2835","3055":"2836","3056":"2837","3057":"2838","3058":"2839","3059":"2840","3060":"2841","3061":"2842","3062":"2843","3063":"2844","3064":"2845","3065":"2846","3066":"2847","3067":"2848","3068":"2849","3069":"2850","3070":"2851","3071":"2852","3072":"2853","3073":"2854","3074":"2855","3075":"2856","3076":"2857","3077":"2858","3078":"2859","3079":"2860","3080":"2861","3081":"2862","3082":"2863","3083":"2864","3084":"2865","3085":"2866","3086":"2867","3087":"2868","3088":"2869","3089":"2870","3090":"2871","3091":"2872","3092":"2873","3093":"2874","3094":"2875","3095":"2876","3096":"2877","3097":"2878","3098":"2879","3099":"2880","3100":"2881","3101":"2882","3102":"2883","3103":"2884","3104":"2885","3105":"2886","3106":"2887","3107":"2888","3108":"2889","3109":"2890","3110":"2891","3111":"2892","3112":"2893","3113":"2894","3114":"2895","3115":"2896","3116":"2897","3117":"2898","3118":"2899","3119":"2900","3120":"2901","3121":"2902","3122":"2903","3123":"2904","3124":"2905","3125":"2906","3126":"2907","3127":"2908","3128":"2909","3129":"2910","3130":"2911","3131":"2912","3132":"2913","3133":"2914","3134":"2915","3135":"2916","3136":"2917","3137":"2918","3138":"2919","3139":"2920","3140":"2921","3141":"2922","3142":"2923","3143":"2924","3144":"2925","3145":"2926","3146":"2927","3147":"2928","3148":"2929","3149":"2930","3150":"2931","3151":"2932","3152":"2933","3153":"2934","3154":"2935","3155":"2936","3156":"2937","3157":"2938","3158":"2939","3159":"2940","3160":"2941","3161":"2942","3162":"2943","3163":"2944","3164":"2945","3165":"2946","3166":"2947","3167":"2948","3168":"2949","3169":"2950","3170":"2951","3171":"2952","3172":"2953","3173":"2954","3174":"2955","3175":"2956","3176":"2957","3177":"2958","3178":"2959","3179":"2960","3180":"2961","3181":"2962","3182":"2963","3183":"2964","3184":"2965","3185":"2966","3186":"2967","3187":"2968","3188":"2969","3189":"2970","3190":"2971","3191":"2972","3192":"2973","3193":"2974","3194":"2975","3195":"2976","3196":"2977","3197":"2978","3199":"2979","3200":"2980","3201":"2981","3202":"2982","3203":"2983","3204":"2984","3205":"2985","3206":"2986","3207":"2987","3208":"2988","3209":"2989","3210":"2990","3211":"2991","3212":"2992","3213":"2993","3214":"2994","3215":"2995","3216":"2996","3217":"2997","3218":"2998","3219":"2999","3220":"3000","3221":"3001","3222":"3002","3223":"3003","3224":"3004","3225":"3005","3226":"3006","3227":"3007","3228":"3008","3229":"3009","3230":"3010","3231":"3011","3232":"3012","3233":"3013","3234":"3014","3235":"3015","3236":"3016","3237":"3017","3238":"3018","3239":"3019","3240":"3020","3241":"3021","3242":"3022","3243":"3023","3244":"3024","3245":"3025","3246":"3026","3247":"3027","3248":"3028","3249":"3029","3250":"3030","3251":"3031","3252":"3032","3253":"3033","3254":"3034","3255":"3035","3256":"3036","3257":"3037","3258":"3038","3259":"3039","3260":"3040","3261":"3041","3262":"3042","3263":"3043","3264":"3044","3265":"3045","3266":"3046","3267":"3047","3268":"3048","3269":"3049","3270":"3050","3271":"3051","3272":"3052","3273":"3053","3274":"3054","3275":"3055","3276":"3056","3277":"3057","3278":"3058","3279":"3059","3280":"3060","3281":"3061","3282":"3062","3283":"3063","3284":"3064","3285":"3065","3286":"3066","3287":"3067","3288":"3068","3289":"3069","3290":"3070","3291":"3071","3292":"3072","3293":"3073","3294":"3074","3295":"3075","3296":"3076","3297":"3077","3298":"3078","3300":"3079","3301":"3080","3302":"3081","3303":"3082","3304":"3083","3305":"3084","3306":"3085","3307":"3086","3308":"3087","3309":"3088","3310":"3089","3311":"3090","3312":"3091","3313":"3092","3314":"3093","3315":"3094","3316":"3095","3317":"3096","3318":"3097","3319":"3098","3320":"3099","3321":"3100","3322":"3101","3323":"3102","3324":"3103","3325":"3104","3326":"3105","3327":"3106","3328":"3107","3329":"3108","3330":"3109","3331":"3110","3332":"3111","3333":"3112","3334":"3113","3335":"3114","3336":"3115","3337":"3116","3338":"3117","3339":"3118","3340":"3119","3341":"3120","3342":"3121","3343":"3122","3344":"3123","3345":"3124","3346":"3125","3347":"3126","3348":"3127","3349":"3128","3350":"3129","3351":"3130","3352":"3131","3353":"3132","3354":"3133","3355":"3134","3356":"3135","3357":"3136","3358":"3137","3359":"3138","3360":"3139","3361":"3140","3362":"3141","3363":"3142","3364":"3143","3365":"3144","3366":"3145","3367":"3146","3368":"3147","3369":"3148","3370":"3149","3371":"3150","3372":"3151","3373":"3152","3374":"3153","3375":"3154","3376":"3155","3377":"3156","3378":"3157","3379":"3158","3380":"3159","3381":"3160","3382":"3161","3383":"3162","3384":"3163","3385":"3164","3386":"3165","3387":"3166","3388":"3167","3389":"3168","3390":"3169","3391":"3170","3392":"3171","3393":"3172","3394":"3173","3395":"3174","3396":"3175","3397":"3176","3398":"3177","3399":"3178","3400":"3179","3401":"3180","3402":"3181","3403":"3182","3404":"3183","3405":"3184","3406":"3185","3407":"3186","3408":"3187","3409":"3188","3410":"3189","3411":"3190","3412":"3191","3413":"3192","3414":"3193","3415":"3194","3416":"3195","3417":"3196","3418":"3197","3419":"3198","3420":"3199","3421":"3200","3422":"3201","3423":"3202","3424":"3203","3425":"3204","3426":"3205","3427":"3206","3428":"3207","3429":"3208","3430":"3209","3431":"3210","3432":"3211","3433":"3212","3434":"3213","3435":"3214","3436":"3215","3437":"3216","3438":"3217","3439":"3218","3440":"3219","3441":"3220","3442":"3221","3443":"3222","3444":"3223","3445":"3224","3446":"3225","3447":"3226","3448":"3227","3449":"3228","3450":"3229","3451":"3230","3452":"3231","3453":"3232","3454":"3233","3455":"3234","3456":"3235","3457":"3236","3458":"3237","3459":"3238","3460":"3239","3461":"3240","3462":"3241","3463":"3242","3464":"3243","3465":"3244","3466":"3245","3467":"3246","3468":"3247","3469":"3248","3470":"3249","3471":"3250","3472":"3251","3473":"3252","3474":"3253","3475":"3254","3476":"3255","3477":"3256","3478":"3257","3479":"3258","3480":"3259","3481":"3260","3482":"3261","3483":"3262","3484":"3263","3485":"3264","3486":"3265","3487":"3266","3488":"3267","3489":"3268","3490":"3269","3491":"3270","3492":"3271","3493":"3272","3494":"3273","3495":"3274","3496":"3275","3497":"3276","3498":"3277","3499":"3278","3500":"3279","3501":"3280","3502":"3281","3503":"3282","3504":"3283","3505":"3284","3506":"3285","3507":"3286","3508":"3287","3509":"3288","3510":"3289","3511":"3290","3512":"3291","3513":"3292","3514":"3293","3515":"3294","3516":"3295","3517":"3296","3518":"3297","3519":"3298","3520":"3299","3521":"3300","3522":"3301","3523":"3302","3524":"3303","3525":"3304","3526":"3305","3527":"3306","3528":"3307","3529":"3308","3530":"3309","3531":"3310","3532":"3311","3533":"3312","3534":"3313","3535":"3314","3536":"3315","3537":"3316","3538":"3317","3539":"3318","3540":"3319","3541":"3320","3542":"3321","3543":"3322","3544":"3323","3545":"3324","3546":"3325","3547":"3326","3548":"3327","3549":"3328","3550":"3329","3551":"3330","3552":"3331","3553":"3332","3554":"3333","3555":"3334","3556":"3335","3557":"3336","3558":"3337","3559":"3338","3560":"3339","3561":"3340","3562":"3341","3563":"3342","3564":"3343","3565":"3344","3566":"3345","3567":"3346","3568":"3347","3569":"3348","3570":"3349","3571":"3350","3572":"3351","3573":"3352","3574":"3353","3575":"3354","3576":"3355","3577":"3356","3578":"3357","3579":"3358","3580":"3359","3581":"3360","3582":"3361","3583":"3362","3584":"3363","3585":"3364","3586":"3365","3587":"3366","3588":"3367","3589":"3368","3590":"3369","3591":"3370","3592":"3371","3593":"3372","3594":"3373","3595":"3374","3596":"3375","3597":"3376","3598":"3377","3599":"3378","3600":"3379","3601":"3380","3602":"3381","3603":"3382","3604":"3383","3605":"3384","3606":"3385","3607":"3386","3608":"3387","3609":"3388","3610":"3389","3611":"3390","3612":"3391","3613":"3392","3614":"3393","3615":"3394","3616":"3395","3617":"3396","3618":"3397","3619":"3398","3620":"3399","3621":"3400","3622":"3401","3623":"3402","3624":"3403","3625":"3404","3626":"3405","3627":"3406","3628":"3407","3629":"3408","3630":"3409","3631":"3410","3632":"3411","3633":"3412","3634":"3413","3635":"3414","3636":"3415","3637":"3416","3638":"3417","3639":"3418","3640":"3419","3641":"3420","3642":"3421","3643":"3422","3644":"3423","3645":"3424","3646":"3425","3647":"3426","3648":"3427","3649":"3428","3650":"3429","3651":"3430","3652":"3431","3653":"3432","3654":"3433","3655":"3434","3656":"3435","3657":"3436","3658":"3437","3659":"3438","3660":"3439","3661":"3440","3662":"3441","3663":"3442","3664":"3443","3665":"3444","3666":"3445","3667":"3446","3668":"3447","3669":"3448","3670":"3449","3671":"3450","3672":"3451","3673":"3452","3674":"3453","3675":"3454","3676":"3455","3677":"3456","3678":"3457","3679":"3458","3680":"3459","3681":"3460","3682":"3461","3683":"3462","3684":"3463","3685":"3464","3686":"3465","3687":"3466","3688":"3467","3689":"3468","3690":"3469","3691":"3470","3692":"3471","3693":"3472","3694":"3473","3695":"3474","3696":"3475","3697":"3476","3698":"3477","3699":"3478","3700":"3479","3701":"3480","3702":"3481","3703":"3482","3704":"3483","3705":"3484","3706":"3485","3707":"3486","3708":"3487","3709":"3488","3710":"3489","3711":"3490","3712":"3491","3713":"3492","3714":"3493","3715":"3494","3716":"3495","3717":"3496","3718":"3497","3719":"3498","3720":"3499","3721":"3500","3722":"3501","3723":"3502","3724":"3503","3725":"3504","3726":"3505","3727":"3506","3728":"3507","3729":"3508","3730":"3509","3731":"3510","3732":"3511","3733":"3512","3734":"3513","3735":"3514","3736":"3515","3737":"3516","3738":"3517","3739":"3518","3740":"3519","3741":"3520","3742":"3521","3743":"3522","3744":"3523","3745":"3524","3746":"3525","3747":"3526","3748":"3527","3749":"3528","3750":"3529","3751":"3530","3752":"3531","3753":"3532","3754":"3533","3755":"3534","3756":"3535","3757":"3536","3758":"3537","3759":"3538","3760":"3539","3761":"3540","3762":"3541","3763":"3542","3764":"3543","3765":"3544","3766":"3545","3767":"3546","3768":"3547","3769":"3548","3770":"3549","3771":"3550","3772":"3551","3773":"3552","3774":"3553","3775":"3554","3776":"3555","3777":"3556","3778":"3557","3779":"3558","3780":"3559","3781":"3560","3782":"3561","3783":"3562","3784":"3563","3785":"3564","3786":"3565","3787":"3566","3788":"3567","3789":"3568","3790":"3569","3791":"3570","3792":"3571","3793":"3572","3794":"3573","3795":"3574","3796":"3575","3797":"3576","3798":"3577","3799":"3578","3800":"3579","3801":"3580","3802":"3581","3803":"3582","3804":"3583","3805":"3584","3806":"3585","3807":"3586","3808":"3587","3809":"3588","3810":"3589","3811":"3590","3812":"3591","3813":"3592","3814":"3593","3815":"3594","3816":"3595","3817":"3596","3818":"3597","3819":"3598","3820":"3599","3821":"3600","3822":"3601","3823":"3602","3824":"3603","3825":"3604","3826":"3605","3827":"3606","3828":"3607","3829":"3608","3830":"3609","3831":"3610","3832":"3611","3833":"3612","3834":"3613","3835":"3614","3836":"3615","3837":"3616","3838":"3617","3839":"3618","3840":"3619","3841":"3620","3842":"3621","3843":"3622","3844":"3623","3845":"3624","3846":"3625","3847":"3626","3848":"3627","3849":"3628","3850":"3629","3851":"3630","3852":"3631","3853":"3632","3854":"3633","3855":"3634","3856":"3635","3857":"3636","3858":"3637","3859":"3638","3860":"3639","3861":"3640","3862":"3641","3863":"3642","3864":"3643","3865":"3644","3866":"3645","3867":"3646","3868":"3647","3869":"3648","3870":"3649","3871":"3650","3872":"3651","3873":"3652","3874":"3653","3875":"3654","3876":"3655","3877":"3656","3878":"3657","3879":"3658","3880":"3659","3881":"3660","3882":"3661","3883":"3662","3884":"3663","3885":"3664","3886":"3665","3887":"3666","3888":"3667","3889":"3668","3890":"3669","3891":"3670","3892":"3671","3893":"3672","3894":"3673","3895":"3674","3896":"3675","3897":"3676","3898":"3677","3899":"3678","3900":"3679","3901":"3680","3902":"3681","3903":"3682","3904":"3683","3905":"3684","3906":"3685","3907":"3686","3908":"3687","3909":"3688","3910":"3689","3911":"3690","3912":"3691","3913":"3692","3914":"3693","3915":"3694","3916":"3695","3917":"3696","3918":"3697","3919":"3698","3920":"3699","3921":"3700","3922":"3701","3923":"3702","3924":"3703","3925":"3704","3926":"3705","3927":"3706","3928":"3707","3929":"3708","3930":"3709","3931":"3710","3932":"3711","3933":"3712","3934":"3713","3935":"3714","3936":"3715","3937":"3716","3938":"3717","3939":"3718","3940":"3719","3941":"3720","3942":"3721","3943":"3722","3944":"3723","3945":"3724","3946":"3725","3947":"3726","3948":"3727","3949":"3728","3950":"3729","3951":"3730","3952":"3731","3953":"3732","3954":"3733","3955":"3734","3956":"3735","3957":"3736","3958":"3737","3959":"3738","3960":"3739","3961":"3740","3962":"3741","3963":"3742","3964":"3743","3965":"3744","3966":"3745","3967":"3746","3968":"3747","3969":"3748","3970":"3749","3971":"3750","3972":"3751","3973":"3752","3974":"3753","3975":"3754","3976":"3755","3977":"3756","3978":"3757","3979":"3758","3980":"3759","3981":"3760","3982":"3761","3983":"3762","3984":"3763","3985":"3764","3986":"3765","3987":"3766","3988":"3767","3989":"3768","3990":"3769","3991":"3770","3992":"3771","3993":"3772","3994":"3773","3995":"3774","3996":"3775","3997":"3776","3998":"3777","3999":"3778","4000":"3779","4001":"3780","4002":"3781","4003":"3782","4004":"3783","4005":"3784","4006":"3785","4007":"3786","4008":"3787","4009":"3788","4010":"3789","4011":"3790","4012":"3791","4013":"3792","4014":"3793","4015":"3794","4016":"3795","4017":"3796","4018":"3797","4019":"3798","4020":"3799","4021":"3800","4022":"3801","4023":"3802","4024":"3803","4025":"3804","4026":"3805","4027":"3806","4028":"3807","4029":"3808","4030":"3809","4031":"3810","4032":"3811","4033":"3812","4034":"3813","4035":"3814","4036":"3815","4037":"3816","4038":"3817","4039":"3818","4040":"3819","4041":"3820","4042":"3821","4043":"3822","4044":"3823","4045":"3824","4046":"3825","4047":"3826","4048":"3827","4049":"3828","4050":"3829","4051":"3830","4052":"3831","4053":"3832","4054":"3833","4055":"3834","4056":"3835","4057":"3836","4058":"3837","4059":"3838","4060":"3839","4061":"3840","4062":"3841","4063":"3842","4064":"3843","4065":"3844","4066":"3845","4067":"3846","4068":"3847","4069":"3848","4070":"3849","4071":"3850","4072":"3851","4073":"3852","4074":"3853","4075":"3854","4076":"3855","4077":"3856","4078":"3857","4079":"3858","4080":"3859","4081":"3860","4082":"3861","4083":"3862","4084":"3863","4085":"3864","4086":"3865","4087":"3866","4088":"3867","4089":"3868","4090":"3869","4091":"3870","4092":"3871","4093":"3872","4094":"3873","4095":"3874","4096":"3875","4097":"3876","4098":"3877","4099":"3878","4100":"3879","4101":"3880","4102":"3881","4103":"3882","4104":"3883","4105":"3884","4106":"3885","4107":"3886","4108":"3887","4109":"3888","4110":"3889","4111":"3890","4112":"3891","4113":"3892","4114":"3893","4115":"3894","4116":"3895","4117":"3896","4118":"3897","4119":"3898","4120":"3899","4121":"3900","4122":"3901","4123":"3902","4124":"3903","4125":"3904","4126":"3905","4127":"3906","4128":"3907","4129":"3908","4130":"3909","4131":"3910","4132":"3911","4133":"3912","4134":"3913","4135":"3914","4136":"3915","4137":"3916","4138":"3917","4139":"3918","4140":"3919","4141":"3920","4142":"3921","4143":"3922","4144":"3923","4145":"3924","4146":"3925","4147":"3926","4148":"3927","4149":"3928","4150":"3929","4151":"3930","4152":"3931","4153":"3932","4154":"3933","4155":"3934","4156":"3935","4157":"3936","4158":"3937","4159":"3938","4160":"3939","4161":"3940","4162":"3941","4163":"3942","4164":"3943","4165":"3944","4166":"3945","4167":"3946","4168":"3947","4169":"3948","4170":"3949","4171":"3950","4172":"3951","4173":"3952","4174":"3953","4175":"3954","4176":"3955","4177":"3956","4178":"3957","4179":"3958","4180":"3959","4181":"3960","4182":"3961","4183":"3962","4184":"3963","4185":"3964","4186":"3965","4187":"3966","4188":"3967","4189":"3968","4190":"3969","4191":"3970","4192":"3971","4193":"3972","4194":"3973","4195":"3974","4196":"3975","4197":"3976","4198":"3977","4199":"3978","4200":"3979","4201":"3980","4202":"3981","4203":"3982","4204":"3983","4205":"3984","4206":"3985","4207":"3986","4208":"3987","4209":"3988","4210":"3989","4211":"3990","4212":"3991","4213":"3992","4214":"3993","4215":"3994","4216":"3995","4217":"3996","4218":"3997","4219":"3998","4220":"3999","4221":"4000","4222":"4001","4223":"4002","4224":"4003","4225":"4004","4226":"4005","4227":"4006","4228":"4007","4229":"4008","4230":"4009","4231":"4010","4232":"4011","4233":"4012","4234":"4013","4235":"4014","4236":"4015","4237":"4016","4238":"4017","4239":"4018","4240":"4019","4241":"4020","4242":"4021","4243":"4022","4244":"4023","4245":"4024","4246":"4025","4247":"4026","4248":"4027","4249":"4028","4250":"4029","4251":"4030","4252":"4031","4253":"4032","4254":"4033","4255":"4034","4256":"4035","4257":"4036","4258":"4037","4259":"4038","4260":"4039","4261":"4040","4262":"4041","4263":"4042","4264":"4043","4265":"4044","4266":"4045","4267":"4046","4268":"4047","4269":"4048","4270":"4049","4271":"4050","4272":"4051","4273":"4052","4274":"4053","4275":"4054","4276":"4055","4277":"4056","4278":"4057","4279":"4058","4280":"4059","4281":"4060","4282":"4061","4283":"4062","4284":"4063","4285":"4064","4286":"4065","4287":"4066","4288":"4067","4289":"4068","4290":"4069","4291":"4070","4292":"4071","4293":"4072","4294":"4073","4295":"4074","4296":"4075","4297":"4076","4298":"4077","4299":"4078","4300":"4079","4301":"4080","4302":"4081","4303":"4082","4304":"4083","4305":"4084","4306":"4085","4307":"4086","4308":"4087","4309":"4088","4310":"4089","4311":"4090","4312":"4091","4313":"4092","4314":"4093","4315":"4094","4316":"4095","4317":"4096","4318":"4097","4319":"4098","4320":"4099","4321":"4100","4322":"4101","4323":"4102","4324":"4103","4325":"4104","4326":"4105","4327":"4106","4328":"4107","4329":"4108","4330":"4109","4331":"4110","4332":"4111","4333":"4112","4334":"4113","4335":"4114","4336":"4115","4337":"4116","4338":"4117","4339":"4118","4340":"4119","4341":"4120","4342":"4121","4343":"4122","4344":"4123","4345":"4124","4346":"4125","4347":"4126","4348":"4127","4349":"4128","4350":"4129","4351":"4130","4352":"4131","4353":"4132","4354":"4133","4355":"4134","4356":"4135","4357":"4136","4358":"4137","4359":"4138","4360":"4139","4361":"4140","4362":"4141","4363":"4142","4364":"4143","4365":"4144","4366":"4145","4367":"4146","4368":"4147","4369":"4148","4370":"4149","4371":"4150","4372":"4151","4373":"4152","4374":"4153","4375":"4154","4376":"4155","4377":"4156","4378":"4157","4379":"4158","4380":"4159","4381":"4160","4382":"4161","4383":"4162","4384":"4163","4385":"4164","4386":"4165","4387":"4166","4388":"4167","4389":"4168","4390":"4169","4391":"4170","4392":"4171","4393":"4172","4394":"4173","4395":"4174","4396":"4175","4397":"4176","4398":"4177","4399":"4178","4400":"4179","4401":"4180","4402":"4181","4403":"4182","4404":"4183","4405":"4184","4406":"4185","4407":"4186","4408":"4187","4409":"4188","4410":"4189","4411":"4190","4412":"4191","4413":"4192","4414":"4193","4415":"4194","4416":"4195","4417":"4196","4418":"4197","4419":"4198","4420":"4199","4421":"4200","4422":"4201","4423":"4202","4424":"4203","4425":"4204","4426":"4205","4427":"4206","4428":"4207","4429":"4208","4430":"4209","4431":"4210","4432":"4211","4433":"4212","4434":"4213","4435":"4214","4436":"4215","4437":"4216","4438":"4217","4439":"4218","4440":"4219","4441":"4220","4442":"4221","4443":"4222","4444":"4223","4445":"4224","4446":"4225","4447":"4226","4448":"4227","4449":"4228","4450":"4229","4451":"4230","4452":"4231","4453":"4232","4454":"4233","4455":"4234","4456":"4235","4457":"4236","4458":"4237","4459":"4238","4460":"4239","4461":"4240","4462":"4241","4463":"4242","4464":"4243","4465":"4244","4466":"4245","4467":"4246","4468":"4247","4469":"4248","4470":"4249","4471":"4250","4472":"4251","4473":"4252","4474":"4253","4475":"4254","4476":"4255","4477":"4256","4478":"4257","4479":"4258","4480":"4259","4481":"4260","4482":"4261","4483":"4262","4484":"4263","4485":"4264","4486":"4265","4487":"4266","4488":"4267","4489":"4268","4490":"4269","4491":"4270","4492":"4271","4493":"4272","4494":"4273","4495":"4274","4496":"4275","4497":"4276","4498":"4277","4499":"4278","4500":"4279","4501":"4280","4502":"4281","4503":"4282","4504":"4283","4505":"4284","4506":"4285","4507":"4286","4508":"4287","4509":"4288","4510":"4289","4511":"4290","4512":"4291","4513":"4292","4514":"4293","4515":"4294","4516":"4295","4517":"4296","4518":"4297","4519":"4298","4520":"4299","4521":"4300","4522":"4301","4523":"4302","4524":"4303","4525":"4304","4526":"4305","4527":"4306","4528":"4307","4529":"4308","4530":"4309","4531":"4310","4532":"4311","4533":"4312","4534":"4313","4535":"4314","4536":"4315","4537":"4316","4538":"4317","4539":"4318","4540":"4319","4541":"4320","4542":"4321","4543":"4322","4544":"4323","4545":"4324","4546":"4325","4547":"4326","4548":"4327","4549":"4328","4550":"4329","4551":"4330","4552":"4331","4553":"4332","4554":"4333","4555":"4334","4556":"4335","4557":"4336","4558":"4337","4559":"4338","4560":"4339","4561":"4340","4562":"4341","4563":"4342","4564":"4343","4565":"4344","4566":"4345","4567":"4346","4568":"4347","4569":"4348","4570":"4349","4571":"4350","4572":"4351","4573":"4352","4574":"4353","4575":"4354","4576":"4355","4577":"4356","4578":"4357","4579":"4358","4580":"4359","4581":"4360","4582":"4361","4583":"4362","4584":"4363","4585":"4364","4586":"4365","4587":"4366","4588":"4367","4589":"4368","4590":"4369","4591":"4370","4592":"4371","4593":"4372","4594":"4373","4595":"4374","4596":"4375","4597":"4376","4598":"4377","4599":"4378","4600":"4379","4601":"4380","4602":"4381","4603":"4382","4604":"4383","4605":"4384","4606":"4385","4607":"4386","4608":"4387","4609":"4388","4610":"4389","4611":"4390","4612":"4391","4613":"4392","4614":"4393","4615":"4394","4616":"4395","4617":"4396","4618":"4397","4619":"4398","4620":"4399","4621":"4400","4622":"4401","4623":"4402","4624":"4403","4625":"4404","4626":"4405","4627":"4406","4628":"4407","4629":"4408","4630":"4409","4631":"4410","4632":"4411","4633":"4412","4634":"4413","4635":"4414","4636":"4415","4637":"4416","4638":"4417","4639":"4418","4640":"4419","4641":"4420","4642":"4421","4643":"4422","4644":"4423","4645":"4424","4646":"4425","4647":"4426","4648":"4427","4649":"4428","4650":"4429","4651":"4430","4652":"4431","4653":"4432","4654":"4433","4655":"4434","4656":"4435","4657":"4436","4658":"4437","4659":"4438","4660":"4439","4661":"4440","4662":"4441","4663":"4442","4664":"4443","4665":"4444","4666":"4445","4667":"4446","4668":"4447","4669":"4448","4670":"4449","4671":"4450","4672":"4451","4673":"4452","4674":"4453","4675":"4454","4676":"4455","4677":"4456","4678":"4457","4679":"4458","4680":"4459","4681":"4460","4682":"4461","4683":"4462","4684":"4463","4685":"4464","4686":"4465","4687":"4466","4688":"4467","4689":"4468","4690":"4469","4691":"4470","4692":"4471","4693":"4472","4694":"4473","4695":"4474","4696":"4475","4697":"4476","4698":"4477","4699":"4478","4700":"4479","4701":"4480","4702":"4481","4703":"4482","4704":"4483","4705":"4484","4706":"4485","4707":"4486","4708":"4487","4709":"4488","4710":"4489","4711":"4490","4712":"4491","4713":"4492","4714":"4493","4715":"4494","4716":"4495","4717":"4496","4718":"4497","4719":"4498","4720":"4499","4721":"4500","4722":"4501","4723":"4502","4724":"4503","4725":"4504","4726":"4505","4727":"4506","4728":"4507","4729":"4508","4730":"4509","4731":"4510","4732":"4511","4733":"4512","4734":"4513","4735":"4514","4736":"4515","4737":"4516","4738":"4517","4739":"4518","4740":"4519","4741":"4520","4742":"4521","4743":"4522","4744":"4523","4745":"4524","4746":"4525","4747":"4526","4748":"4527","4749":"4528","4750":"4529","4751":"4530","4752":"4531","4753":"4532","4754":"4533","4755":"4534","4756":"4535","4757":"4536","4758":"4537","4759":"4538","4760":"4539","4761":"4540","4762":"4541","4763":"4542","4764":"4543","4765":"4544","4766":"4545","4767":"4546","4768":"4547","4769":"4548","4770":"4549","4771":"4550","4772":"4551","4773":"4552","4774":"4553","4775":"4554","4776":"4555","4777":"4556","4778":"4557","4779":"4558","4780":"4559","4781":"4560","4782":"4561","4783":"4562","4784":"4563","4785":"4564","4786":"4565","4787":"4566","4788":"4567","4789":"4568","4790":"4569","4791":"4570","4792":"4571","4793":"4572","4794":"4573","4795":"4574","4796":"4575","4797":"4576","4798":"4577","4799":"4578","4800":"4579","4801":"4580","4802":"4581","4803":"4582","4804":"4583","4805":"4584","4806":"4585","4807":"4586","4808":"4587","4809":"4588","4810":"4589","4811":"4590","4812":"4591","4813":"4592","4814":"4593","4815":"4594","4816":"4595","4817":"4596","4818":"4597","4819":"4598","4820":"4599","4821":"4600","4822":"4601","4823":"4602","4824":"4603","4825":"4604","4826":"4605","4827":"4606","4828":"4607","4829":"4608","4830":"4609","4831":"4610","4832":"4611","4833":"4612","4834":"4613","4835":"4614","4836":"4615","4837":"4616","4838":"4617","4839":"4618","4840":"4619","4841":"4620","4842":"4621","4843":"4622","4844":"4623","4845":"4624","4846":"4625","4847":"4626","4848":"4627","4849":"4628","4850":"4629","4851":"4630","4852":"4631","4853":"4632","4854":"4633","4855":"4634","4856":"4635","4857":"4636","4858":"4637","4859":"4638","4860":"4639","4861":"4640","4862":"4641","4863":"4642","4864":"4643","4865":"4644","4866":"4645","4867":"4646","4868":"4647","4869":"4648","4870":"4649","4871":"4650","4872":"4651","4873":"4652","4874":"4653","4875":"4654","4876":"4655","4877":"4656","4878":"4657","4879":"4658","4880":"4659","4881":"4660","4882":"4661","4883":"4662","4884":"4663","4885":"4664","4886":"4665","4887":"4666","4888":"4667","4889":"4668","4890":"4669","4891":"4670","4892":"4671","4893":"4672","4894":"4673","4895":"4674","4896":"4675","4897":"4676","4898":"4677","4899":"4678","4900":"4679","4901":"4680","4902":"4681","4903":"4682","4904":"4683","4905":"4684","4906":"4685","4907":"4686","4908":"4687","4909":"4688","4910":"4689","4911":"4690","4912":"4691","4913":"4692","4914":"4693","4915":"4694","4916":"4695","4917":"4696","4918":"4697","4919":"4698","4920":"4699","4921":"4700","4922":"4701","4923":"4702","4924":"4703","4925":"4704","4926":"4705","4927":"4706","4928":"4707","4929":"4708","4930":"4709","4931":"4710","4932":"4711","4933":"4712","4934":"4713","4935":"4714","4936":"4715","4937":"4716","4938":"4717","4939":"4718","4940":"4719","4941":"4720","4942":"4721","4943":"4722","4944":"4723","4945":"4724","4946":"4725","4947":"4726","4948":"4727","4949":"4728","4950":"4729","4951":"4730","4952":"4731","4953":"4732","4954":"4733","4955":"4734","4956":"4735","4957":"4736","4958":"4737","4959":"4738","4960":"4739","4961":"4740","4962":"4741","4963":"4742","4964":"4743","4965":"4744","4966":"4745","4967":"4746","4968":"4747","4969":"4748","4970":"4749","4971":"4750","4972":"4751","4973":"4752","4974":"4753","4975":"4754","4976":"4755","4977":"4756","4978":"4757","4979":"4758","4980":"4759","4981":"4760","4982":"4761","4983":"4762","4984":"4763","4985":"4764","4986":"4765","4987":"4766","4988":"4767","4989":"4768","4990":"4769","4991":"4770","4992":"4771","4993":"4772","4994":"4773","4995":"4774","4996":"4775","4997":"4776","4998":"4777","4999":"4778","5000":"4779","5001":"4780","5002":"4781","5003":"4782","5004":"4783","5005":"4784","5006":"4785","5007":"4786","5008":"4787","5009":"4788","5010":"4789","5011":"4790","5012":"4791","5013":"4792","5014":"4793","5015":"4794","5016":"4795","5017":"4796","5018":"4797","5019":"4798","5020":"4799","5021":"4800","5022":"4801","5023":"4802","5024":"4803","5025":"4804","5026":"4805","5027":"4806","5028":"4807","5029":"4808","5030":"4809","5031":"4810","5032":"4811","5033":"4812","5034":"4813","5035":"4814","5036":"4815","5037":"4816","5038":"4817","5039":"4818","5040":"4819","5041":"4820","5042":"4821","5043":"4822","5044":"4823","5045":"4824","5046":"4825","5047":"4826","5048":"4827","5049":"4828","5050":"4829","5051":"4830","5052":"4831","5053":"4832","5054":"4833","5055":"4834","5056":"4835","5057":"4836","5058":"4837","5059":"4838","5060":"4839","5061":"4840","5062":"4841","5063":"4842","5064":"4843","5065":"4844","5066":"4845","5067":"4846","5068":"4847","5069":"4848","5070":"4849","5071":"4850","5072":"4851","5073":"4852","5074":"4853","5075":"4854","5076":"4855","5077":"4856","5078":"4857","5079":"4858","5080":"4859","5081":"4860","5082":"4861","5083":"4862","5084":"4863","5085":"4864","5086":"4865","5087":"4866","5088":"4867","5089":"4868","5090":"4869","5091":"4870","5092":"4871","5093":"4872","5094":"4873","5095":"4874","5096":"4875","5097":"4876","5098":"4877","5099":"4878","5100":"4879","5101":"4880","5102":"4881","5103":"4882","5104":"4883","5105":"4884","5106":"4885","5107":"4886","5108":"4887","5109":"4888","5110":"4889","5111":"4890","5112":"4891","5113":"4892","5114":"4893","5115":"4894","5116":"4895","5117":"4896","5118":"4897","5119":"4898","5120":"4899","5121":"4900","5122":"4901","5123":"4902","5124":"4903","5125":"4904","5126":"4905","5127":"4906","5128":"4907","5129":"4908","5130":"4909","5131":"4910","5132":"4911","5133":"4912","5134":"4913","5135":"4914","5136":"4915","5137":"4916","5138":"4917","5139":"4918","5140":"4919","5141":"4920","5142":"4921","5143":"4922","5144":"4923","5145":"4924","5146":"4925","5147":"4926","5148":"4927","5149":"4928","5150":"4929","5151":"4930","5152":"4931","5153":"4932","5154":"4933","5155":"4934","5156":"4935","5157":"4936","5158":"4937","5159":"4938","5160":"4939","5161":"4940","5162":"4941","5163":"4942","5164":"4943","5165":"4944","5166":"4945","5167":"4946","5168":"4947","5169":"4948","5170":"4949","5171":"4950","5172":"4951","5173":"4952","5174":"4953","5175":"4954","5176":"4955","5177":"4956","5178":"4957","5179":"4958","5180":"4959","5181":"4960","5182":"4961","5183":"4962","5184":"4963","5185":"4964","5186":"4965","5187":"4966","5188":"4967","5189":"4968","5190":"4969","5191":"4970","5192":"4971","5193":"4972","5194":"4973","5195":"4974","5196":"4975","5197":"4976","5198":"4977","5199":"4978","5200":"4979","5201":"4980","5202":"4981","5203":"4982","5204":"4983","5205":"4984","5206":"4985","5207":"4986","5208":"4987","5209":"4988","5210":"4989","5211":"4990","5212":"4991","5213":"4992","5214":"4993","5215":"4994","5216":"4995","5217":"4996","5218":"4997","5219":"4998","5220":"4999","5221":"5000","5222":"5001","5223":"5002","5224":"5003","5225":"5004","5226":"5005","5227":"5006","5228":"5007","5229":"5008","5230":"5009","5231":"5010","5232":"5011","5233":"5012","5234":"5013","5235":"5014","5236":"5015","5237":"5016","5238":"5017","5239":"5018","5240":"5019","5241":"5020","5242":"5021","5243":"5022","5244":"5023","5245":"5024","5246":"5025","5247":"5026","5248":"5027","5249":"5028","5250":"5029","5251":"5030","5252":"5031","5253":"5032","5254":"5033","5255":"5034","5256":"5035","5257":"5036","5258":"5037","5259":"5038","5260":"5039","5261":"5040","5262":"5041","5263":"5042","5264":"5043","5265":"5044","5266":"5045","5267":"5046","5268":"5047","5269":"5048","5270":"5049","5271":"5050","5272":"5051","5273":"5052","5274":"5053","5275":"5054","5276":"5055","5277":"5056","5278":"5057","5279":"5058","5280":"5059","5281":"5060","5282":"5061","5283":"5062","5284":"5063","5285":"5064","5286":"5065","5287":"5066","5288":"5067","5289":"5068","5290":"5069","5291":"5070","5292":"5071","5293":"5072","5294":"5073","5295":"5074","5296":"5075","5297":"5076","5298":"5077","5299":"5078","5300":"5079","5301":"5080","5302":"5081","5303":"5082","5304":"5083","5305":"5084","5306":"5085","5307":"5086","5308":"5087","5309":"5088","5310":"5089","5311":"5090","5312":"5091","5313":"5092","5314":"5093","5315":"5094","5316":"5095","5317":"5096","5318":"5097","5319":"5098","5320":"5099","5321":"5100","5322":"5101","5323":"5102","5324":"5103","5325":"5104","5326":"5105","5327":"5106","5328":"5107","5329":"5108","5330":"5109","5331":"5110","5332":"5111","5333":"5112","5334":"5113","5335":"5114","5336":"5115","5337":"5116","5338":"5117","5339":"5118","5340":"5119","5341":"5120","5342":"5121","5343":"5122","5344":"5123","5345":"5124","5346":"5125","5347":"5126","5348":"5127","5349":"5128","5350":"5129","5351":"5130","5352":"5131","5353":"5132","5354":"5133","5355":"5134","5356":"5135","5357":"5136","5358":"5137","5359":"5138","5360":"5139","5361":"5140","5362":"5141","5363":"5142","5364":"5143","5365":"5144","5366":"5145","5367":"5146","5368":"5147","5369":"5148","5370":"5149","5371":"5150","5372":"5151","5373":"5152","5374":"5153","5375":"5154","5376":"5155","5377":"5156","5378":"5157","5379":"5158","5380":"5159","5381":"5160","5382":"5161","5383":"5162","5384":"5163","5385":"5164","5386":"5165","5387":"5166","5388":"5167","5389":"5168","5390":"5169","5391":"5170","5392":"5171","5393":"5172","5394":"5173","5395":"5174","5396":"5175","5397":"5176","5398":"5177","5399":"5178","5400":"5179","5401":"5180","5402":"5181","5403":"5182","5404":"5183","5405":"5184","5406":"5185","5407":"5186","5408":"5187","5409":"5188","5410":"5189","5411":"5190","5412":"5191","5413":"5192","5414":"5193","5415":"5194","5416":"5195","5417":"5196","5418":"5197","5419":"5198","5420":"5199","5421":"5200","5422":"5201","5423":"5202","5424":"5203","5425":"5204","5426":"5205","5427":"5206","5428":"5207","5429":"5208","5430":"5209","5431":"5210","5432":"5211","5433":"5212","5434":"5213","5435":"5214","5436":"5215","5437":"5216","5438":"5217","5439":"5218","5440":"5219","5441":"5220","5442":"5221","5443":"5222","5444":"5223","5445":"5224","5446":"5225","5447":"5226","5448":"5227","5449":"5228","5450":"5229","5451":"5230","5452":"5231","5453":"5232","5454":"5233","5455":"5234","5456":"5235","5457":"5236","5458":"5237","5459":"5238","5460":"5239","5461":"5240","5462":"5241","5463":"5242","5464":"5243","5465":"5244","5466":"5245","5467":"5246","5468":"5247","5469":"5248","5470":"5249","5471":"5250","5472":"5251","5473":"5252","5474":"5253","5475":"5254","5476":"5255","5477":"5256","5478":"5257","5479":"5258","5480":"5259","5481":"5260","5482":"5261","5483":"5262","5484":"5263","5485":"5264","5486":"5265","5487":"5266","5488":"5267","5489":"5268","5490":"5269","5491":"5270","5492":"5271","5493":"5272","5494":"5273","5495":"5274","5496":"5275","5497":"5276","5498":"5277","5499":"5278","5500":"5279","5501":"5280","5502":"5281","5503":"5282","5504":"5283","5505":"5284","5506":"5285","5507":"5286","5508":"5287","5509":"5288","5510":"5289","5511":"5290","5512":"5291","5513":"5292","5514":"5293","5515":"5294","5516":"5295","5517":"5296","5518":"5297","5519":"5298","5520":"5299","5521":"5300","5522":"5301","5523":"5302","5524":"5303","5525":"5304","5526":"5305","5527":"5306","5528":"5307","5529":"5308","5530":"5309","5531":"5310","5532":"5311","5533":"5312","5534":"5313","5535":"5314","5536":"5315","5537":"5316","5538":"5317","5539":"5318","5540":"5319","5541":"5320","5542":"5321","5543":"5322","5544":"5323","5545":"5324","5546":"5325","5547":"5326","5548":"5327","5549":"5328","5550":"5329","5551":"5330","5552":"5331","5553":"5332","5554":"5333","5555":"5334","5556":"5335","5557":"5336","5558":"5337","5559":"5338","5560":"5339","5561":"5340","5562":"5341","5563":"5342","5564":"5343","5565":"5344","5566":"5345","5567":"5346","5568":"5347","5569":"5348","5570":"5349","5571":"5350","5572":"5351","5573":"5352","5574":"5353","5575":"5354","5576":"5355","5577":"5356","5578":"5357","5579":"5358","5580":"5359","5581":"5360","5582":"5361","5583":"5362","5584":"5363","5585":"5364","5586":"5365","5587":"5366","5588":"5367","5589":"5368","5590":"5369","5591":"5370","5592":"5371","5593":"5372","5594":"5373","5595":"5374","5596":"5375","5597":"5376","5598":"5377","5599":"5378","5600":"5379","5601":"5380","5602":"5381","5603":"5382","5604":"5383","5605":"5384","5606":"5385","5607":"5386","5608":"5387","5609":"5388","5610":"5389","5611":"5390","5612":"5391","5613":"5392","5614":"5393","5615":"5394","5616":"5395","5617":"5396","5618":"5397","5619":"5398","5620":"5399","5621":"5400","5622":"5401","5623":"5402","5624":"5403","5625":"5404","5626":"5405","5627":"5406","5628":"5407","5629":"5408","5630":"5409","5631":"5410","5632":"5411","5633":"5412","5634":"5413","5635":"5414","5636":"5415","5637":"5416","5638":"5417","5639":"5418","5640":"5419","5641":"5420","5642":"5421","5643":"5422","5644":"5423","5645":"5424","5646":"5425","5647":"5426","5648":"5427","5649":"5428","5650":"5429","5651":"5430","5652":"5431","5653":"5432","5654":"5433","5655":"5434","5656":"5435","5657":"5436","5658":"5437","5659":"5438","5660":"5439","5661":"5440","5662":"5441","5663":"5442","5664":"5443","5665":"5444","5666":"5445","5667":"5446","5668":"5447","5669":"5448","5670":"5449","5671":"5450","5672":"5451","5673":"5452","5674":"5453","5675":"5454","5676":"5455","5677":"5456","5678":"5457","5679":"5458","5680":"5459","5681":"5460","5682":"5461","5683":"5462","5684":"5463","5685":"5464","5686":"5465","5687":"5466","5688":"5467","5689":"5468","5690":"5469","5691":"5470","5692":"5471","5693":"5472","5694":"5473","5695":"5474","5696":"5475","5697":"5476","5698":"5477","5699":"5478","5700":"5479","5701":"5480","5702":"5481","5703":"5482","5704":"5483","5705":"5484","5706":"5485","5707":"5486","5708":"5487","5709":"5488","5710":"5489","5711":"5490","5712":"5491","5713":"5492","5714":"5493","5715":"5494","5716":"5495","5717":"5496","5718":"5497","5719":"5498","5720":"5499","5721":"5500","5722":"5501","5723":"5502","5724":"5503","5725":"5504","5726":"5505","5727":"5506","5728":"5507","5729":"5508","5730":"5509","5731":"5510","5732":"5511","5733":"5512","5734":"5513","5735":"5514","5736":"5515","5737":"5516","5738":"5517","5739":"5518","5740":"5519","5741":"5520","5742":"5521","5743":"5522","5744":"5523","5745":"5524","5746":"5525","5747":"5526","5748":"5527","5749":"5528","5750":"5529","5751":"5530","5752":"5531","5753":"5532","5754":"5533","5755":"5534","5756":"5535","5757":"5536","5758":"5537","5759":"5538","5760":"5539","5761":"5540","5762":"5541","5763":"5542","5764":"5543","5765":"5544","5766":"5545","5767":"5546","5768":"5547","5769":"5548","5770":"5549","5771":"5550","5772":"5551","5773":"5552","5774":"5553","5775":"5554","5776":"5555","5777":"5556","5778":"5557","5779":"5558","5780":"5559","5781":"5560","5782":"5561","5783":"5562","5784":"5563","5785":"5564","5786":"5565","5787":"5566","5788":"5567","5789":"5568","5790":"5569","5791":"5570","5792":"5571","5793":"5572","5794":"5573","5795":"5574","5796":"5575","5797":"5576","5798":"5577","5799":"5578","5800":"5579","5801":"5580","5802":"5581","5803":"5582","5804":"5583","5805":"5584","5806":"5585","5807":"5586","5808":"5587","5809":"5588","5810":"5589","5811":"5590","5812":"5591","5813":"5592","5814":"5593","5815":"5594","5816":"5595","5817":"5596","5818":"5597","5819":"5598","5820":"5599","5821":"5600","5822":"5601","5823":"5602","5824":"5603","5825":"5604","5826":"5605","5827":"5606","5828":"5607","5829":"5608","5830":"5609","5831":"5610","5832":"5611","5833":"5612","5834":"5613","5835":"5614","5836":"5615","5837":"5616","5838":"5617","5839":"5618","5840":"5619","5841":"5620","5842":"5621","5843":"5622","5844":"5623","5845":"5624","5846":"5625","5847":"5626","5848":"5627","5849":"5628","5850":"5629","5851":"5630","5852":"5631","5853":"5632","5854":"5633","5855":"5634","5856":"5635","5857":"5636","5858":"5637","5859":"5638","5860":"5639","5861":"5640","5862":"5641","5863":"5642","5864":"5643","5865":"5644","5866":"5645","5867":"5646","5868":"5647","5869":"5648","5870":"5649","5871":"5650","5872":"5651","5873":"5652","5874":"5653","5875":"5654","5876":"5655","5877":"5656","5878":"5657","5879":"5658","5880":"5659","5881":"5660","5882":"5661","5883":"5662","5884":"5663","5885":"5664","5886":"5665","5887":"5666","5888":"5667","5889":"5668","5890":"5669","5891":"5670","5892":"5671","5893":"5672","5894":"5673","5895":"5674","5896":"5675","5897":"5676","5898":"5677","5899":"5678","5900":"5679","5901":"5680","5902":"5681","5903":"5682","5904":"5683","5905":"5684","5906":"5685","5907":"5686","5908":"5687","5909":"5688","5910":"5689","5911":"5690","5912":"5691","5913":"5692","5914":"5693","5915":"5694","5916":"5695","5917":"5696","5918":"5697","5919":"5698","5920":"5699","5921":"5700","5922":"5701","5923":"5702","5924":"5703","5925":"5704","5926":"5705","5927":"5706","5928":"5707","5929":"5708","5930":"5709","5931":"5710","5932":"5711","5933":"5712","5934":"5713","5935":"5714","5936":"5715","5937":"5716","5938":"5717","5939":"5718","5940":"5719","5941":"5720","5942":"5721","5943":"5722","5944":"5723","5945":"5724","5946":"5725","5947":"5726","5948":"5727","5949":"5728","5950":"5729","5951":"5730","5952":"5731","5953":"5732","5954":"5733","5955":"5734","5956":"5735","5957":"5736","5958":"5737","5959":"5738","5960":"5739","5961":"5740","5962":"5741","5963":"5742","5964":"5743","5965":"5744","5966":"5745","5967":"5746","5968":"5747","5969":"5748","5970":"5749","5971":"5750","5972":"5751","5973":"5752","5974":"5753","5975":"5754","5976":"5755","5977":"5756","5978":"5757","5979":"5758","5980":"5759","5981":"5760","5982":"5761","5983":"5762","5984":"5763","5985":"5764","5986":"5765","5987":"5766","5988":"5767","5989":"5768","5990":"5769","5991":"5770","5992":"5771","5993":"5772","5994":"5773","5995":"5774","5996":"5775","5997":"5776","5998":"5777","5999":"5778","6000":"5779","6001":"5780","6002":"5781","6003":"5782","6004":"5783","6005":"5784","6006":"5785","6007":"5786","6008":"5787","6009":"5788","6010":"5789","6011":"5790","6012":"5791","6013":"5792","6014":"5793","6015":"5794","6016":"5795","6017":"5796","6018":"5797","6019":"5798","6020":"5799","6021":"5800","6022":"5801","6023":"5802","6024":"5803","6025":"5804","6026":"5805","6027":"5806","6028":"5807","6029":"5808","6030":"5809","6031":"5810","6032":"5811","6033":"5812","6034":"5813","6035":"5814","6036":"5815","6037":"5816","6039":"5817","6040":"5818","6041":"5819","6042":"5820","6043":"5821","6044":"5822","6045":"5823","6046":"5824","6047":"5825","6048":"5826","6049":"5827","6050":"5828","6051":"5829","6052":"5830","6053":"5831","6054":"5832","6055":"5833","6056":"5834","6057":"5835","6058":"5836","6059":"5837","6060":"5838","6061":"5839","6062":"5840","6063":"5841","6064":"5842","6065":"5843","6066":"5844","6067":"5845","6068":"5846","6069":"5847","6070":"5848","6071":"5849","6072":"5850","6073":"5851","6074":"5852","6075":"5853","6076":"5854","6077":"5855","6078":"5856","6079":"5857","6080":"5858","6081":"5859","6082":"5860","6083":"5861","6084":"5862","6085":"5863","6086":"5864","6087":"5865","6088":"5866","6089":"5867","6090":"5868","6091":"5869","6092":"5870","6093":"5871","6094":"5872","6095":"5873","6096":"5874","6097":"5875","6098":"5876","6099":"5877","6100":"5878","6101":"5879","6102":"5880","6103":"5881","6104":"5882","6105":"5883","6106":"5884","6107":"5885","6108":"5886","6109":"5887","6110":"5888","6111":"5889","6112":"5890","6113":"5891","6114":"5892","6115":"5893","6116":"5894","6117":"5895","6118":"5896","6119":"5897","6120":"5898","6121":"5899","6122":"5900","6123":"5901","6124":"5902","6125":"5903","6126":"5904","6127":"5905","6128":"5906","6129":"5907","6130":"5908","6131":"5909","6132":"5910","6133":"5911","6134":"5912","6135":"5913","6136":"5914","6137":"5915","6138":"5916","6139":"5917","6140":"5918","6141":"5919","6142":"5920","6143":"5921","6144":"5922","6145":"5923","6146":"5924","6147":"5925","6148":"5926","6149":"5927","6150":"5928","6151":"5929","6152":"5930","6153":"5931","6154":"5932","6155":"5933","6156":"5934","6157":"5935","6158":"5936","6159":"5937","6160":"5938","6161":"5939","6162":"5940","6163":"5941","6164":"5942","6165":"5943","6166":"5944","6167":"5945","6168":"5946","6169":"5947","6170":"5948","6171":"5949","6172":"5950","6173":"5951","6174":"5952","6175":"5953","6176":"5954","6177":"5955","6178":"5956","6179":"5957","6180":"5958","6181":"5959","6182":"5960","6183":"5961","6184":"5962","6185":"5963","6186":"5964","6187":"5965","6188":"5966","6189":"5967","6190":"5968","6191":"5969","6192":"5970","6193":"5971","6194":"5972","6195":"5973","6196":"5974","6197":"5975","6198":"5976","6199":"5977","6200":"5978","6201":"5979","6202":"5980","6203":"5981","6204":"5982","6205":"5983","6206":"5984","6207":"5985","6208":"5986","6209":"5987","6210":"5988","6211":"5989","6212":"5990","6213":"5991","6214":"5992","6215":"5993","6216":"5994","6217":"5995","6218":"5996","6219":"5997","6220":"5998","6221":"5999","6222":"6000","6223":"6001","6224":"6002","6225":"6003","6226":"6004","6227":"6005","6228":"6006","6229":"6007","6230":"6008","6231":"6009","6232":"6010","6233":"6011","6234":"6012","6235":"6013","6236":"6014","6237":"6015","6238":"6016","6239":"6017","6240":"6018","6241":"6019","6242":"6020","6243":"6021","6244":"6022","6245":"6023","6246":"6024","6247":"6025","6248":"6026","6249":"6027","6250":"6028","6251":"6029","6252":"6030","6253":"6031","6254":"6032","6255":"6033","6256":"6034","6257":"6035","6258":"6036","6259":"6037","6260":"6038","6261":"6039","6262":"6040","6263":"6041","6264":"6042","6265":"6043","6266":"6044","6267":"6045","6268":"6046","6269":"6047","6270":"6048","6271":"6049","6272":"6050","6273":"6051","6274":"6052","6275":"6053","6276":"6054","6277":"6055","6278":"6056","6279":"6057","6280":"6058","6281":"6059","6282":"6060","6283":"6061","6284":"6062","6285":"6063","6286":"6064","6287":"6065","6288":"6066","6289":"6067","6290":"6068","6291":"6069","6292":"6070","6293":"6071","6294":"6072","6295":"6073","6296":"6074","6297":"6075","6298":"6076","6299":"6077","6300":"6078","6301":"6079","6302":"6080","6303":"6081","6304":"6082","6305":"6083","6306":"6084","6307":"6085","6308":"6086","6309":"6087","6310":"6088","6311":"6089","6312":"6090","6313":"6091","6314":"6092","6315":"6093","6316":"6094","6317":"6095","6318":"6096","6319":"6097","6320":"6098","6321":"6099","6322":"6100","6323":"6101","6324":"6102","6325":"6103","6326":"6104","6327":"6105","6328":"6106","6329":"6107","6330":"6108","6331":"6109","6332":"6110","6333":"6111","6334":"6112","6335":"6113","6336":"6114","6337":"6115","6338":"6116","6339":"6117","6340":"6118","6341":"6119","6342":"6120","6343":"6121","6344":"6122","6345":"6123","6346":"6124","6347":"6125","6348":"6126","6349":"6127","6350":"6128","6351":"6129","6352":"6130","6353":"6131","6354":"6132","6355":"6133","6356":"6134","6357":"6135","6358":"6136","6359":"6137","6360":"6138","6361":"6139","6362":"6140","6363":"6141","6364":"6142","6365":"6143","6366":"6144","6367":"6145","6368":"6146","6369":"6147","6370":"6148","6371":"6149","6373":"6150","6374":"6151","6375":"6152","6376":"6153","6377":"6154","6378":"6155","6379":"6156","6380":"6157","6381":"6158","6382":"6159","6383":"6160","6384":"6161","6385":"6162","6386":"6163","6387":"6164","6388":"6165","6389":"6166","6390":"6167","6391":"6168","6392":"6169","6393":"6170","6394":"6171","6395":"6172","6396":"6173","6397":"6174","6398":"6175","6399":"6176","6400":"6177","6401":"6178","6402":"6179","6403":"6180","6404":"6181","6405":"6182","6406":"6183","6407":"6184","6408":"6185","6409":"6186","6410":"6187","6411":"6188","6412":"6189","6413":"6190","6414":"6191","6415":"6192","6416":"6193","6417":"6194","6418":"6195","6419":"6196","6420":"6197","6421":"6198","6422":"6199","6423":"6200","6424":"6201","6425":"6202","6426":"6203","6427":"6204","6428":"6205","6429":"6206","6430":"6207","6431":"6208","6432":"6209","6433":"6210","6434":"6211","6435":"6212","6436":"6213","6437":"6214","6438":"6215","6439":"6216","6440":"6217","6441":"6218","6442":"6219","6443":"6220","6444":"6221","6445":"6222","6446":"6223","6447":"6224","6448":"6225","6449":"6226","6450":"6227","6451":"6228","6452":"6229","6453":"6230","6455":"6231","6456":"6232","6457":"6233","6458":"6234","6459":"6235","6460":"6236","6461":"6237","6462":"6238","6463":"6239","6464":"6240","6465":"6241","6466":"6242","6467":"6243","6468":"6244","6469":"6245","6470":"6246","6471":"6247","6472":"6248","6473":"6249","6474":"6250","6475":"6251","6476":"6252","6477":"6253","6478":"6254","6479":"6255","6480":"6256","6481":"6257","6482":"6258","6483":"6259","6484":"6260","6485":"6261","6486":"6262","6487":"6263","6488":"6264","6489":"6265","6490":"6266","6491":"6267","6492":"6268","6493":"6269","6494":"6270","6495":"6271","6496":"6272","6497":"6273","6498":"6274","6499":"6275","6500":"6276","6501":"6277","6502":"6278","6503":"6279","6504":"6280","6505":"6281","6506":"6282","6507":"6283","6508":"6284","6509":"6285","6510":"6286","6511":"6287","6512":"6288","6513":"6289","6514":"6290","6515":"6291","6516":"6292","6517":"6293","6518":"6294","6519":"6295","6520":"6296","6521":"6297","6522":"6298","6523":"6299","6524":"6300","6525":"6301","6526":"6302","6527":"6303","6528":"6304","6529":"6305","6530":"6306","6531":"6307","6532":"6308","6533":"6309","6534":"6310","6535":"6311","6536":"6312","6537":"6313","6538":"6314","6539":"6315","6540":"6316","6541":"6317","6542":"6318","6543":"6319","6544":"6320","6545":"6321","6546":"6322","6547":"6323","6548":"6324","6549":"6325","6550":"6326","6551":"6327","6552":"6328","6553":"6329","6554":"6330","6555":"6331","6556":"6332","6557":"6333","6558":"6334","6559":"6335","6560":"6336","6561":"6337","6562":"6338","6563":"6339","6564":"6340","6565":"6341","6566":"6342","6567":"6343","6568":"6344","6569":"6345","6570":"6346","6571":"6347","6572":"6348","6573":"6349","6574":"6350","6575":"6351","6576":"6352","6577":"6353","6578":"6354","6579":"6355","6580":"6356","6581":"6357","6582":"6358","6583":"6359","6584":"6360","6585":"6361","6586":"6362","6587":"6363","6588":"6364","6589":"6365","6590":"6366","6591":"6367","6592":"6368","6593":"6369","6594":"6370","6595":"6371","6596":"6372","6597":"6373","6598":"6374","6599":"6375","6600":"6376","6601":"6377","6602":"6378","6603":"6379","6604":"6380","6605":"6381","6606":"6382","6607":"6383","6608":"6384","6609":"6385","6610":"6386","6611":"6387","6612":"6388","6613":"6389","6614":"6390","6615":"6391","6616":"6392","6617":"6393","6618":"6394","6619":"6395","6620":"6396","6621":"6397","6622":"6398","6623":"6399","6624":"6400","6625":"6401","6626":"6402","6627":"6403","6628":"6404","6629":"6405","6630":"6406","6631":"6407","6632":"6408","6633":"6409","6634":"6410","6635":"6411","6636":"6412","6637":"6413","6638":"6414","6639":"6415","6640":"6416","6641":"6417","6642":"6418","6643":"6419","6644":"6420","6645":"6421","6646":"6422","6647":"6423","6648":"6424","6649":"6425","6650":"6426","6651":"6427","6652":"6428","6653":"6429","6654":"6430","6655":"6431","6656":"6432","6657":"6433","6658":"6434","6659":"6435","6660":"6436","6661":"6437","6662":"6438","6663":"6439","6664":"6440","6665":"6441","6666":"6442","6667":"6443","6668":"6444","6669":"6445","6670":"6446","6671":"6447","6672":"6448","6673":"6449","6674":"6450","6675":"6451","6676":"6452","6677":"6453","6678":"6454","6679":"6455","6680":"6456","6681":"6457","6682":"6458","6683":"6459","6684":"6460","6685":"6461","6686":"6462","6687":"6463","6688":"6464","6689":"6465","6690":"6466","6691":"6467","6692":"6468","6693":"6469","6694":"6470","6695":"6471","6696":"6472","6697":"6473","6698":"6474","6699":"6475","6700":"6476","6701":"6477","6702":"6478","6703":"6479","6704":"6480","6705":"6481","6706":"6482","6707":"6483","6708":"6484","6709":"6485","6710":"6486","6711":"6487","6712":"6488","6713":"6489","6714":"6490","6715":"6491","6716":"6492","6717":"6493","6718":"6494","6719":"6495","6720":"6496","6721":"6497","6722":"6498","6723":"6499","6724":"6500","6725":"6501","6726":"6502","6727":"6503","6728":"6504","6729":"6505","6730":"6506","6731":"6507","6732":"6508","6733":"6509","6734":"6510","6735":"6511","6736":"6512","6737":"6513","6738":"6514","6739":"6515","6740":"6516","6741":"6517","6742":"6518","6743":"6519","6744":"6520","6745":"6521","6746":"6522","6747":"6523","6748":"6524","6749":"6525","6750":"6526","6751":"6527","6752":"6528","6753":"6529","6754":"6530","6755":"6531","6756":"6532","6757":"6533","6758":"6534","6759":"6535","6760":"6536","6761":"6537","6762":"6538","6763":"6539","6764":"6540","6765":"6541","6766":"6542","6767":"6543","6768":"6544","6769":"6545","6770":"6546","6771":"6547","6772":"6548","6773":"6549","6774":"6550","6775":"6551","6776":"6552","6777":"6553","6778":"6554","6779":"6555","6780":"6556","6781":"6557","6782":"6558","6783":"6559","6784":"6560","6785":"6561","6786":"6562","6787":"6563","6788":"6564","6789":"6565","6790":"6566","6791":"6567","6792":"6568","6793":"6569","6794":"6570","6795":"6571","6796":"6572","6797":"6573","6798":"6574","6799":"6575","6800":"6576","6801":"6577","6802":"6578","6803":"6579","6804":"6580","6805":"6581","6806":"6582","6807":"6583","6808":"6584","6809":"6585","6810":"6586","6811":"6587","6812":"6588","6813":"6589","6814":"6590","6815":"6591","6816":"6592","6817":"6593","6818":"6594","6819":"6595","6820":"6596","6821":"6597","6822":"6598","6823":"6599","6824":"6600","6825":"6601","6826":"6602","6827":"6603","6828":"6604","6829":"6605","6830":"6606","6831":"6607","6832":"6608","6833":"6609","6834":"6610","6835":"6611","6836":"6612","6837":"6613","6838":"6614","6839":"6615","6840":"6616","6841":"6617","6842":"6618","6843":"6619","6844":"6620","6845":"6621","6846":"6622","6847":"6623","6848":"6624","6849":"6625","6850":"6626","6851":"6627","6852":"6628","6853":"6629","6854":"6630","6855":"6631","6856":"6632","6857":"6633","6858":"6634","6859":"6635","6860":"6636","6861":"6637","6862":"6638","6863":"6639","6864":"6640","6865":"6641","6866":"6642","6867":"6643","6868":"6644","6869":"6645","6870":"6646","6871":"6647","6872":"6648","6873":"6649","6874":"6650","6875":"6651","6876":"6652","6877":"6653","6878":"6654","6879":"6655","6880":"6656","6881":"6657","6882":"6658","6883":"6659","6884":"6660","6885":"6661","6886":"6662","6887":"6663","6888":"6664","6889":"6665","6890":"6666","6891":"6667","6892":"6668","6893":"6669","6894":"6670","6895":"6671","6896":"6672","6897":"6673","6898":"6674","6899":"6675","6900":"6676","6901":"6677","6902":"6678","6903":"6679","6904":"6680","6905":"6681","6906":"6682","6907":"6683","6908":"6684","6909":"6685","6910":"6686","6911":"6687","6912":"6688","6913":"6689","6914":"6690","6915":"6691","6916":"6692","6917":"6693","6918":"6694","6919":"6695","6920":"6696","6921":"6697","6922":"6698","6923":"6699","6924":"6700","6925":"6701","6926":"6702","6927":"6703","6928":"6704","6929":"6705","6930":"6706","6931":"6707","6932":"6708","6933":"6709","6934":"6710","6935":"6711","6936":"6712","6937":"6713","6938":"6714","6939":"6715","6940":"6716","6941":"6717","6942":"6718","6943":"6719","6944":"6720","6945":"6721","6946":"6722","6947":"6723","6948":"6724","6949":"6725","6950":"6726","6951":"6727","6952":"6728","6953":"6729","6954":"6730","6955":"6731","6956":"6732","6957":"6733","6958":"6734","6959":"6735","6960":"6736","6961":"6737","6962":"6738","6963":"6739","6964":"6740","6965":"6741","6966":"6742","6967":"6743","6968":"6744","6969":"6745","6970":"6746","6971":"6747","6972":"6748","6973":"6749","6974":"6750","6975":"6751","6976":"6752","6977":"6753","6978":"6754","6979":"6755","6980":"6756","6981":"6757","6982":"6758","6983":"6759","6984":"6760","6985":"6761","6986":"6762","6987":"6763","6988":"6764","6989":"6765","6990":"6766","6991":"6767","6992":"6768","6993":"6769","6994":"6770","6995":"6771","6996":"6772","6997":"6773","6998":"6774","6999":"6775","7000":"6776","7001":"6777","7002":"6778","7003":"6779","7004":"6780","7005":"6781","7006":"6782","7007":"6783","7008":"6784","7009":"6785","7010":"6786","7011":"6787","7012":"6788","7013":"6789","7014":"6790","7015":"6791","7016":"6792","7017":"6793","7018":"6794","7019":"6795","7020":"6796","7021":"6797","7022":"6798","7023":"6799","7024":"6800","7025":"6801","7026":"6802","7027":"6803","7028":"6804","7029":"6805","7030":"6806","7031":"6807","7032":"6808","7033":"6809","7034":"6810","7035":"6811","7036":"6812","7037":"6813","7038":"6814","7039":"6815","7040":"6816","7041":"6817","7042":"6818","7043":"6819","7044":"6820","7045":"6821","7046":"6822","7047":"6823","7048":"6824","7049":"6825","7050":"6826","7051":"6827","7052":"6828","7053":"6829","7054":"6830","7055":"6831","7056":"6832","7057":"6833","7058":"6834","7059":"6835","7060":"6836","7061":"6837","7062":"6838","7063":"6839","7064":"6840","7065":"6841","7066":"6842","7067":"6843","7068":"6844","7069":"6845","7070":"6846","7071":"6847","7072":"6848","7073":"6849","7074":"6850","7075":"6851","7076":"6852","7077":"6853","7078":"6854","7079":"6855","7080":"6856","7081":"6857","7082":"6858","7083":"6859","7084":"6860","7085":"6861","7086":"6862","7087":"6863","7088":"6864","7089":"6865","7090":"6866","7091":"6867","7092":"6868","7093":"6869","7094":"6870","7095":"6871","7096":"6872","7097":"6873","7098":"6874","7099":"6875","7100":"6876","7101":"6877","7102":"6878","7103":"6879","7104":"6880","7105":"6881","7106":"6882","7107":"6883","7108":"6884","7109":"6885","7110":"6886","7111":"6887","7112":"6888","7113":"6889","7114":"6890","7115":"6891","7116":"6892","7117":"6893","7118":"6894","7119":"6895","7120":"6896","7121":"6897","7122":"6898","7123":"6899","7124":"6900","7125":"6901","7126":"6902","7127":"6903","7128":"6904","7129":"6905","7130":"6906","7131":"6907","7132":"6908","7133":"6909","7134":"6910","7135":"6911","7136":"6912","7137":"6913","7138":"6914","7139":"6915","7140":"6916","7141":"6917","7142":"6918","7143":"6919","7144":"6920","7145":"6921","7146":"6922","7147":"6923","7148":"6924","7149":"6925","7150":"6926","7151":"6927","7152":"6928","7153":"6929","7154":"6930","7155":"6931","7156":"6932","7157":"6933","7158":"6934","7159":"6935","7160":"6936","7161":"6937","7162":"6938","7163":"6939","7164":"6940","7165":"6941","7166":"6942","7167":"6943","7168":"6944","7169":"6945","7170":"6946","7171":"6947","7172":"6948","7173":"6949","7174":"6950","7175":"6951","7176":"6952","7177":"6953","7178":"6954","7179":"6955","7180":"6956","7181":"6957","7182":"6958","7183":"6959","7184":"6960","7185":"6961","7186":"6962","7187":"6963","7188":"6964","7189":"6965","7190":"6966","7191":"6967","7192":"6968","7193":"6969","7194":"6970","7195":"6971","7196":"6972","7197":"6973","7198":"6974","7199":"6975","7200":"6976","7201":"6977","7202":"6978","7203":"6979","7204":"6980","7205":"6981","7206":"6982","7207":"6983","7208":"6984","7209":"6985","7210":"6986","7211":"6987","7212":"6988","7213":"6989","7214":"6990","7215":"6991","7216":"6992","7217":"6993","7218":"6994","7219":"6995","7220":"6996","7221":"6997","7222":"6998","7223":"6999","7224":"7000","7225":"7001","7226":"7002","7227":"7003","7228":"7004","7229":"7005","7230":"7006","7231":"7007","7232":"7008","7233":"7009","7234":"7010","7235":"7011","7236":"7012","7237":"7013","7238":"7014","7239":"7015","7240":"7016","7241":"7017","7242":"7018","7243":"7019","7244":"7020","7245":"7021","7246":"7022","7247":"7023","7248":"7024","7249":"7025","7250":"7026","7251":"7027","7252":"7028","7253":"7029","7254":"7030","7255":"7031","7256":"7032","7257":"7033","7258":"7034","7259":"7035","7260":"7036","7261":"7037","7262":"7038","7263":"7039","7264":"7040","7265":"7041","7266":"7042","7267":"7043","7268":"7044","7269":"7045","7270":"7046","7271":"7047","7272":"7048","7273":"7049","7274":"7050","7275":"7051","7276":"7052","7277":"7053","7278":"7054","7279":"7055","7280":"7056","7281":"7057","7282":"7058","7283":"7059","7284":"7060","7285":"7061","7286":"7062","7287":"7063","7288":"7064","7289":"7065","7290":"7066","7291":"7067","7292":"7068","7293":"7069","7294":"7070","7295":"7071","7296":"7072","7297":"7073","7298":"7074","7299":"7075","7300":"7076","7301":"7077","7302":"7078","7303":"7079","7304":"7080","7305":"7081","7306":"7082","7307":"7083","7308":"7084","7309":"7085","7310":"7086","7311":"7087","7312":"7088","7313":"7089","7314":"7090","7315":"7091","7316":"7092","7317":"7093","7318":"7094","7319":"7095","7320":"7096","7321":"7097","7322":"7098","7323":"7099","7324":"7100","7325":"7101","7326":"7102","7327":"7103","7328":"7104","7329":"7105","7330":"7106","7331":"7107","7332":"7108","7333":"7109","7334":"7110","7335":"7111","7336":"7112","7337":"7113","7338":"7114","7339":"7115","7340":"7116","7341":"7117","7342":"7118","7343":"7119","7344":"7120","7345":"7121","7346":"7122","7347":"7123","7348":"7124","7349":"7125","7350":"7126","7351":"7127","7352":"7128","7353":"7129","7354":"7130","7355":"7131","7356":"7132","7357":"7133","7358":"7134","7359":"7135","7360":"7136","7361":"7137","7362":"7138","7363":"7139","7364":"7140","7365":"7141","7366":"7142","7367":"7143","7368":"7144","7369":"7145","7370":"7146","7371":"7147","7372":"7148","7373":"7149","7374":"7150","7375":"7151","7376":"7152","7377":"7153","7378":"7154","7379":"7155","7380":"7156","7381":"7157","7382":"7158","7383":"7159","7384":"7160","7385":"7161","7386":"7162","7387":"7163","7388":"7164","7389":"7165","7390":"7166","7391":"7167","7392":"7168","7393":"7169","7394":"7170","7395":"7171","7396":"7172","7397":"7173","7398":"7174","7399":"7175","7400":"7176","7401":"7177","7402":"7178","7403":"7179","7404":"7180","7405":"7181","7406":"7182","7407":"7183","7408":"7184","7409":"7185","7410":"7186","7411":"7187","7412":"7188","7413":"7189","7414":"7190","7415":"7191","7416":"7192","7417":"7193","7418":"7194","7419":"7195","7420":"7196","7421":"7197","7422":"7198","7423":"7199","7424":"7200","7425":"7201","7426":"7202","7427":"7203","7428":"7204","7429":"7205","7430":"7206","7431":"7207","7432":"7208","7433":"7209","7434":"7210","7435":"7211","7436":"7212","7437":"7213","7438":"7214","7439":"7215","7440":"7216","7441":"7217","7442":"7218","7443":"7219","7444":"7220","7445":"7221","7446":"7222","7447":"7223","7448":"7224","7449":"7225","7450":"7226","7451":"7227","7452":"7228","7453":"7229","7454":"7230","7455":"7231","7456":"7232","7457":"7233","7458":"7234","7459":"7235","7460":"7236","7461":"7237","7462":"7238","7463":"7239","7464":"7240","7465":"7241","7466":"7242","7467":"7243","7468":"7244","7469":"7245","7470":"7246","7471":"7247","7472":"7248","7473":"7249","7474":"7250","7475":"7251","7476":"7252","7477":"7253","7478":"7254","7479":"7255","7480":"7256","7481":"7257","7482":"7258","7483":"7259","7484":"7260","7485":"7261","7486":"7262","7487":"7263","7488":"7264","7489":"7265","7490":"7266","7491":"7267","7492":"7268","7493":"7269","7494":"7270","7495":"7271","7496":"7272","7497":"7273","7498":"7274","7499":"7275","7500":"7276","7501":"7277","7502":"7278","7503":"7279","7504":"7280","7505":"7281","7506":"7282","7507":"7283","7508":"7284","7509":"7285","7510":"7286","7511":"7287","7512":"7288","7513":"7289","7514":"7290","7515":"7291","7516":"7292","7517":"7293","7518":"7294","7519":"7295","7520":"7296","7521":"7297","7522":"7298","7523":"7299","7524":"7300","7525":"7301","7526":"7302","7527":"7303","7528":"7304","7529":"7305","7530":"7306","7531":"7307","7532":"7308","7533":"7309","7534":"7310","7535":"7311","7536":"7312","7537":"7313","7538":"7314","7539":"7315","7540":"7316","7541":"7317","7542":"7318","7543":"7319","7544":"7320","7545":"7321","7546":"7322","7547":"7323","7548":"7324","7549":"7325","7550":"7326","7551":"7327","7552":"7328","7553":"7329","7554":"7330","7555":"7331","7556":"7332","7557":"7333","7558":"7334","7559":"7335","7560":"7336","7561":"7337","7562":"7338","7563":"7339","7564":"7340","7565":"7341","7566":"7342","7567":"7343","7568":"7344","7569":"7345","7570":"7346","7571":"7347","7572":"7348","7573":"7349","7574":"7350","7575":"7351","7576":"7352","7577":"7353","7578":"7354","7579":"7355","7580":"7356","7581":"7357","7582":"7358","7583":"7359","7584":"7360","7585":"7361","7586":"7362","7587":"7363","7588":"7364","7589":"7365","7590":"7366","7591":"7367","7592":"7368","7593":"7369","7594":"7370","7595":"7371","7596":"7372","7597":"7373","7598":"7374","7599":"7375","7600":"7376","7601":"7377","7602":"7378","7603":"7379","7604":"7380","7605":"7381","7606":"7382","7607":"7383","7608":"7384","7609":"7385","7610":"7386","7611":"7387","7612":"7388","7613":"7389","7614":"7390","7615":"7391","7616":"7392","7617":"7393","7618":"7394","7619":"7395","7620":"7396","7621":"7397","7622":"7398","7623":"7399","7624":"7400","7625":"7401","7626":"7402","7627":"7403","7628":"7404","7629":"7405","7630":"7406","7631":"7407","7632":"7408","7633":"7409","7634":"7410","7635":"7411","7636":"7412","7637":"7413","7638":"7414","7639":"7415","7640":"7416","7641":"7417","7642":"7418","7643":"7419","7644":"7420","7645":"7421","7646":"7422","7647":"7423","7648":"7424","7649":"7425","7650":"7426","7651":"7427","7652":"7428","7653":"7429","7654":"7430","7655":"7431","7656":"7432","7657":"7433","7658":"7434","7659":"7435","7660":"7436","7661":"7437","7662":"7438","7663":"7439","7664":"7440","7665":"7441","7666":"7442","7667":"7443","7668":"7444","7669":"7445","7670":"7446","7671":"7447","7672":"7448","7673":"7449","7674":"7450","7675":"7451","7676":"7452","7677":"7453","7678":"7454","7679":"7455","7680":"7456","7681":"7457","7682":"7458","7683":"7459","7684":"7460","7685":"7461","7686":"7462","7687":"7463","7688":"7464","7689":"7465","7690":"7466","7691":"7467","7692":"7468","7693":"7469","7694":"7470","7695":"7471","7696":"7472","7697":"7473","7698":"7474","7699":"7475","7700":"7476","7701":"7477","7702":"7478","7703":"7479","7704":"7480","7705":"7481","7706":"7482","7707":"7483","7708":"7484","7709":"7485","7710":"7486","7711":"7487","7712":"7488","7713":"7489","7714":"7490","7715":"7491","7716":"7492","7717":"7493","7718":"7494","7719":"7495","7720":"7496","7721":"7497","7722":"7498","7723":"7499","7724":"7500","7725":"7501","7726":"7502","7727":"7503","7728":"7504","7729":"7505","7730":"7506","7731":"7507","7732":"7508","7733":"7509","7734":"7510","7735":"7511","7736":"7512","7737":"7513","7738":"7514","7739":"7515","7740":"7516","7741":"7517","7742":"7518","7743":"7519","7744":"7520","7745":"7521","7746":"7522","7747":"7523","7748":"7524","7749":"7525","7750":"7526","7751":"7527","7752":"7528","7753":"7529","7754":"7530","7755":"7531","7756":"7532","7757":"7533","7758":"7534","7759":"7535","7760":"7536","7761":"7537","7762":"7538","7763":"7539","7764":"7540","7765":"7541","7766":"7542","7767":"7543","7768":"7544","7769":"7545","7770":"7546","7771":"7547","7772":"7548","7773":"7549","7774":"7550","7775":"7551","7776":"7552","7777":"7553","7778":"7554","7779":"7555","7780":"7556","7781":"7557","7782":"7558","7783":"7559","7784":"7560","7785":"7561","7786":"7562","7787":"7563","7788":"7564","7789":"7565","7790":"7566","7791":"7567","7792":"7568","7793":"7569","7794":"7570","7795":"7571","7796":"7572","7797":"7573","7798":"7574","7799":"7575","7800":"7576","7801":"7577","7802":"7578","7803":"7579","7804":"7580","7805":"7581","7806":"7582","7807":"7583","7808":"7584","7809":"7585","7810":"7586","7811":"7587","7812":"7588","7813":"7589","7814":"7590","7815":"7591","7816":"7592","7817":"7593","7818":"7594","7819":"7595","7820":"7596","7821":"7597","7822":"7598","7823":"7599","7825":"7600","7826":"7601","7827":"7602","7828":"7603","7829":"7604","7830":"7605","7831":"7606","7832":"7607","7833":"7608","7834":"7609","7835":"7610","7836":"7611","7837":"7612","7838":"7613","7839":"7614","7840":"7615","7841":"7616","7842":"7617","7843":"7618","7844":"7619","7845":"7620","7846":"7621","7847":"7622","7848":"7623","7849":"7624","7850":"7625","7851":"7626","7852":"7627","7853":"7628","7854":"7629","7855":"7630","7856":"7631","7857":"7632","7858":"7633","7859":"7634","7860":"7635","7861":"7636","7862":"7637","7863":"7638","7864":"7639","7865":"7640","7866":"7641","7867":"7642","7868":"7643","7869":"7644","7870":"7645","7871":"7646","7872":"7647","7873":"7648","7874":"7649","7875":"7650","7876":"7651","7877":"7652","7878":"7653","7879":"7654","7880":"7655","7881":"7656","7882":"7657","7883":"7658","7884":"7659","7885":"7660","7886":"7661","7887":"7662","7888":"7663","7889":"7664","7890":"7665","7891":"7666","7892":"7667","7893":"7668","7894":"7669","7895":"7670","7896":"7671","7897":"7672","7898":"7673","7899":"7674","7900":"7675","7901":"7676","7902":"7677","7903":"7678","7904":"7679","7905":"7680","7906":"7681","7907":"7682","7908":"7683","7909":"7684","7910":"7685","7911":"7686","7912":"7687","7913":"7688","7914":"7689","7915":"7690","7916":"7691","7917":"7692","7918":"7693","7919":"7694","7920":"7695","7921":"7696","7922":"7697","7923":"7698","7924":"7699","7925":"7700","7926":"7701","7927":"7702","7928":"7703","7929":"7704","7930":"7705","7931":"7706","7932":"7707","7933":"7708","7934":"7709","7935":"7710","7936":"7711","7937":"7712","7938":"7713","7939":"7714","7940":"7715","7941":"7716","7942":"7717","7943":"7718","7944":"7719","7945":"7720","7946":"7721","7947":"7722","7948":"7723","7949":"7724","7950":"7725","7951":"7726","7952":"7727","7953":"7728","7954":"7729","7955":"7730","7956":"7731","7957":"7732","7958":"7733","7959":"7734","7960":"7735","7961":"7736","7962":"7737","7963":"7738","7964":"7739","7965":"7740","7966":"7741","7967":"7742","7968":"7743","7969":"7744","7970":"7745","7971":"7746","7972":"7747","7973":"7748","7974":"7749","7975":"7750","7976":"7751","7977":"7752","7978":"7753","7979":"7754","7980":"7755","7981":"7756","7982":"7757","7983":"7758","7984":"7759","7985":"7760","7986":"7761","7987":"7762","7988":"7763","7989":"7764","7990":"7765","7991":"7766","7992":"7767","7993":"7768","7994":"7769","7995":"7770","7996":"7771","7997":"7772","7998":"7773","7999":"7774","8000":"7775","8001":"7776","8002":"7777","8003":"7778","8004":"7779","8005":"7780","8006":"7781","8007":"7782","8008":"7783","8009":"7784","8010":"7785","8011":"7786","8012":"7787","8013":"7788","8014":"7789","8015":"7790","8016":"7791","8017":"7792","8018":"7793","8019":"7794","8020":"7795","8021":"7796","8022":"7797","8023":"7798","8024":"7799","8025":"7800","8026":"7801","8027":"7802","8028":"7803","8029":"7804","8030":"7805","8031":"7806","8032":"7807","8033":"7808","8034":"7809","8035":"7810","8036":"7811","8037":"7812","8038":"7813","8039":"7814","8040":"7815","8041":"7816","8042":"7817","8043":"7818","8044":"7819","8045":"7820","8046":"7821","8047":"7822","8048":"7823","8049":"7824","8050":"7825","8051":"7826","8052":"7827","8053":"7828","8054":"7829","8055":"7830","8056":"7831","8057":"7832","8058":"7833","8059":"7834","8060":"7835","8061":"7836","8062":"7837","8063":"7838","8064":"7839","8065":"7840","8066":"7841","8067":"7842","8068":"7843","8069":"7844","8070":"7845","8071":"7846","8072":"7847","8073":"7848","8074":"7849","8075":"7850","8076":"7851","8077":"7852","8078":"7853","8079":"7854","8080":"7855","8081":"7856","8082":"7857","8083":"7858","8084":"7859","8085":"7860","8086":"7861","8087":"7862","8088":"7863","8089":"7864","8090":"7865","8091":"7866","8092":"7867","8093":"7868","8094":"7869","8095":"7870","8096":"7871","8097":"7872","8098":"7873","8099":"7874","8100":"7875","8101":"7876","8102":"7877","8103":"7878","8104":"7879","8105":"7880","8106":"7881","8107":"7882","8108":"7883","8109":"7884","8110":"7885","8111":"7886","8112":"7887","8113":"7888","8114":"7889","8115":"7890","8116":"7891","8117":"7892","8118":"7893","8119":"7894","8120":"7895","8121":"7896","8122":"7897","8123":"7898","8124":"7899","8125":"7900","8126":"7901","8127":"7902","8128":"7903","8129":"7904","8130":"7905","8131":"7906","8132":"7907","8133":"7908","8134":"7909","8135":"7910","8136":"7911","8137":"7912","8138":"7913","8139":"7914","8140":"7915","8141":"7916","8142":"7917","8143":"7918","8144":"7919","8145":"7920","8146":"7921","8147":"7922","8148":"7923","8149":"7924","8150":"7925","8151":"7926","8152":"7927","8153":"7928","8154":"7929","8155":"7930","8156":"7931","8157":"7932","8158":"7933","8159":"7934","8160":"7935","8161":"7936","8162":"7937","8163":"7938","8164":"7939","8165":"7940","8166":"7941","8167":"7942","8168":"7943","8169":"7944","8170":"7945","8171":"7946","8172":"7947","8173":"7948","8174":"7949","8175":"7950","8176":"7951","8177":"7952","8178":"7953","8179":"7954","8180":"7955","8181":"7956","8182":"7957","8183":"7958","8184":"7959","8185":"7960","8186":"7961","8187":"7962","8188":"7963","8189":"7964","8190":"7965","8191":"7966","8192":"7967","8193":"7968","8194":"7969","8195":"7970","8196":"7971","8197":"7972","8198":"7973","8199":"7974","8200":"7975","8201":"7976","8202":"7977","8203":"7978","8204":"7979","8205":"7980","8206":"7981","8207":"7982","8208":"7983","8209":"7984","8210":"7985","8211":"7986","8212":"7987","8213":"7988","8214":"7989","8215":"7990","8216":"7991","8217":"7992","8218":"7993","8219":"7994","8220":"7995","8221":"7996","8222":"7997","8223":"7998","8224":"7999","8225":"8000","8226":"8001","8227":"8002","8228":"8003","8229":"8004","8230":"8005","8231":"8006","8232":"8007","8233":"8008","8234":"8009","8235":"8010","8236":"8011","8237":"8012","8238":"8013","8239":"8014","8240":"8015","8241":"8016","8242":"8017","8243":"8018","8244":"8019","8245":"8020","8246":"8021","8247":"8022","8248":"8023","8249":"8024","8250":"8025","8251":"8026","8252":"8027","8253":"8028","8254":"8029","8255":"8030","8256":"8031","8257":"8032","8258":"8033","8259":"8034","8260":"8035","8261":"8036","8262":"8037","8263":"8038","8264":"8039","8265":"8040","8266":"8041","8267":"8042","8268":"8043","8269":"8044","8270":"8045","8271":"8046","8272":"8047","8273":"8048","8274":"8049","8275":"8050","8276":"8051","8277":"8052","8278":"8053","8279":"8054","8280":"8055","8281":"8056","8282":"8057","8283":"8058","8284":"8059","8285":"8060","8286":"8061","8287":"8062","8288":"8063","8289":"8064","8290":"8065","8291":"8066","8292":"8067","8293":"8068","8294":"8069","8295":"8070","8296":"8071","8297":"8072","8298":"8073","8299":"8074","8300":"8075","8301":"8076","8302":"8077","8303":"8078","8304":"8079","8305":"8080","8306":"8081","8307":"8082","8308":"8083","8309":"8084","8310":"8085","8311":"8086","8312":"8087","8313":"8088","8314":"8089","8315":"8090","8316":"8091","8317":"8092","8318":"8093","8319":"8094","8320":"8095","8321":"8096","8322":"8097","8323":"8098","8324":"8099","8325":"8100","8326":"8101","8327":"8102","8328":"8103","8329":"8104","8330":"8105","8331":"8106","8332":"8107","8333":"8108","8334":"8109","8335":"8110","8336":"8111","8337":"8112","8338":"8113","8339":"8114","8340":"8115","8341":"8116","8342":"8117","8343":"8118","8344":"8119","8345":"8120","8346":"8121","8347":"8122","8348":"8123","8349":"8124","8350":"8125","8351":"8126","8352":"8127","8353":"8128","8354":"8129","8355":"8130","8356":"8131","8357":"8132","8358":"8133","8359":"8134","8360":"8135","8361":"8136","8362":"8137","8363":"8138","8364":"8139","8365":"8140","8366":"8141","8367":"8142","8368":"8143","8369":"8144","8370":"8145","8371":"8146","8372":"8147","8373":"8148","8374":"8149","8375":"8150","8376":"8151","8377":"8152","8378":"8153","8379":"8154","8380":"8155","8381":"8156","8382":"8157","8383":"8158","8384":"8159","8385":"8160","8386":"8161","8387":"8162","8388":"8163","8389":"8164","8390":"8165","8391":"8166","8392":"8167","8393":"8168","8394":"8169","8395":"8170","8396":"8171","8397":"8172","8398":"8173","8399":"8174","8400":"8175","8401":"8176","8402":"8177","8403":"8178","8404":"8179","8405":"8180","8406":"8181","8407":"8182","8408":"8183","8409":"8184","8410":"8185","8411":"8186","8412":"8187","8413":"8188","8414":"8189","8415":"8190","8416":"8191","8417":"8192","8418":"8193","8419":"8194","8420":"8195","8421":"8196","8422":"8197","8423":"8198","8424":"8199","8425":"8200","8426":"8201","8427":"8202","8428":"8203","8429":"8204","8430":"8205","8431":"8206","8432":"8207","8433":"8208","8434":"8209","8435":"8210","8436":"8211","8437":"8212","8438":"8213","8439":"8214","8440":"8215","8441":"8216","8442":"8217","8443":"8218","8444":"8219","8445":"8220","8446":"8221","8447":"8222","8448":"8223","8449":"8224","8450":"8225","8451":"8226","8452":"8227","8453":"8228","8454":"8229","8455":"8230","8456":"8231","8457":"8232","8458":"8233","8459":"8234","8460":"8235","8461":"8236","8462":"8237","8463":"8238","8464":"8239","8465":"8240","8466":"8241","8467":"8242","8468":"8243","8469":"8244","8470":"8245","8471":"8246","8472":"8247","8473":"8248","8474":"8249","8475":"8250","8476":"8251","8477":"8252","8478":"8253","8479":"8254","8480":"8255","8481":"8256","8482":"8257","8483":"8258","8484":"8259","8485":"8260","8486":"8261","8487":"8262","8488":"8263","8489":"8264","8490":"8265","8491":"8266","8492":"8267","8493":"8268","8494":"8269","8495":"8270","8496":"8271","8497":"8272","8498":"8273","8499":"8274","8500":"8275","8501":"8276","8502":"8277","8503":"8278","8504":"8279","8505":"8280","8506":"8281","8507":"8282","8508":"8283","8509":"8284","8510":"8285","8511":"8286","8512":"8287","8513":"8288","8514":"8289","8515":"8290","8516":"8291","8517":"8292","8518":"8293","8519":"8294","8520":"8295","8521":"8296","8522":"8297","8523":"8298","8524":"8299","8525":"8300","8526":"8301","8527":"8302","8528":"8303","8529":"8304","8530":"8305","8531":"8306","8532":"8307","8533":"8308","8534":"8309","8535":"8310","8536":"8311","8537":"8312","8538":"8313","8539":"8314","8540":"8315","8541":"8316","8542":"8317","8543":"8318","8544":"8319","8545":"8320","8546":"8321","8547":"8322","8548":"8323","8549":"8324","8550":"8325","8551":"8326","8552":"8327","8553":"8328","8554":"8329","8555":"8330","8556":"8331","8557":"8332","8558":"8333","8559":"8334","8560":"8335","8561":"8336","8562":"8337","8563":"8338","8564":"8339","8565":"8340","8566":"8341","8567":"8342","8568":"8343","8569":"8344","8570":"8345","8571":"8346","8572":"8347","8573":"8348","8574":"8349","8575":"8350","8576":"8351","8577":"8352","8578":"8353","8579":"8354","8580":"8355","8581":"8356","8582":"8357","8583":"8358","8584":"8359","8585":"8360","8586":"8361","8587":"8362","8588":"8363","8589":"8364","8590":"8365","8591":"8366","8592":"8367","8593":"8368","8594":"8369","8595":"8370","8596":"8371","8597":"8372","8598":"8373","8599":"8374","8600":"8375","8601":"8376","8602":"8377","8603":"8378","8604":"8379","8605":"8380","8606":"8381","8607":"8382","8608":"8383","8609":"8384","8610":"8385","8611":"8386","8612":"8387","8613":"8388","8614":"8389","8615":"8390","8616":"8391","8617":"8392","8618":"8393","8619":"8394","8620":"8395","8621":"8396","8622":"8397","8623":"8398","8624":"8399","8625":"8400","8626":"8401","8627":"8402","8628":"8403","8629":"8404","8630":"8405","8631":"8406","8632":"8407","8633":"8408","8634":"8409","8635":"8410","8636":"8411","8637":"8412","8638":"8413","8639":"8414","8640":"8415","8641":"8416","8642":"8417","8643":"8418","8644":"8419","8645":"8420","8646":"8421","8647":"8422","8648":"8423","8649":"8424","8650":"8425","8651":"8426","8652":"8427","8653":"8428","8654":"8429","8655":"8430","8656":"8431","8657":"8432","8658":"8433","8659":"8434","8660":"8435","8661":"8436","8662":"8437","8663":"8438","8664":"8439","8665":"8440","8666":"8441","8667":"8442","8668":"8443","8669":"8444","8670":"8445","8671":"8446","8672":"8447","8673":"8448","8674":"8449","8675":"8450","8676":"8451","8677":"8452","8678":"8453","8679":"8454","8680":"8455","8681":"8456","8682":"8457","8683":"8458","8684":"8459","8685":"8460","8686":"8461","8687":"8462","8688":"8463","8689":"8464","8690":"8465","8691":"8466","8692":"8467","8693":"8468","8694":"8469","8695":"8470","8696":"8471","8697":"8472","8698":"8473","8699":"8474","8700":"8475","8701":"8476","8702":"8477","8703":"8478","8704":"8479","8705":"8480","8706":"8481","8707":"8482","8708":"8483","8709":"8484","8710":"8485","8711":"8486","8712":"8487","8713":"8488","8714":"8489","8715":"8490","8716":"8491","8717":"8492","8718":"8493","8719":"8494","8720":"8495","8721":"8496","8722":"8497","8723":"8498","8724":"8499","8725":"8500","8726":"8501","8727":"8502","8728":"8503","8729":"8504","8730":"8505","8731":"8506","8732":"8507","8733":"8508","8734":"8509","8735":"8510","8736":"8511","8737":"8512","8738":"8513","8739":"8514","8740":"8515","8741":"8516","8742":"8517","8743":"8518","8744":"8519","8745":"8520","8746":"8521","8747":"8522","8748":"8523","8749":"8524","8750":"8525","8751":"8526","8752":"8527","8753":"8528","8754":"8529","8755":"8530","8756":"8531","8757":"8532","8758":"8533","8759":"8534","8760":"8535","8761":"8536","8762":"8537","8763":"8538","8764":"8539","8765":"8540","8766":"8541","8767":"8542","8768":"8543","8769":"8544","8770":"8545","8771":"8546","8772":"8547","8773":"8548","8774":"8549","8775":"8550","8776":"8551","8777":"8552","8778":"8553","8779":"8554","8780":"8555","8781":"8556","8782":"8557","8783":"8558","8784":"8559","8785":"8560","8786":"8561","8787":"8562","8788":"8563","8789":"8564","8790":"8565","8791":"8566","8792":"8567","8793":"8568","8794":"8569","8795":"8570","8796":"8571","8797":"8572","8798":"8573","8799":"8574","8800":"8575","8801":"8576","8802":"8577","8803":"8578","8804":"8579","8805":"8580","8806":"8581","8807":"8582","8808":"8583","8809":"8584","8810":"8585","8811":"8586","8812":"8587","8813":"8588","8814":"8589","8815":"8590","8816":"8591","8817":"8592","8818":"8593","8819":"8594","8820":"8595","8821":"8596","8822":"8597","8823":"8598","8824":"8599","8825":"8600","8826":"8601","8827":"8602","8828":"8603","8829":"8604","8830":"8605","8831":"8606","8832":"8607","8833":"8608","8834":"8609","8835":"8610","8836":"8611","8837":"8612","8838":"8613","8839":"8614","8840":"8615","8841":"8616","8842":"8617","8843":"8618","8844":"8619","8845":"8620","8846":"8621","8847":"8622","8848":"8623","8849":"8624","8850":"8625","8851":"8626","8852":"8627","8853":"8628","8854":"8629","8855":"8630","8856":"8631","8857":"8632","8858":"8633","8859":"8634","8860":"8635","8861":"8636","8862":"8637","8863":"8638","8864":"8639","8865":"8640","8866":"8641","8867":"8642","8868":"8643","8869":"8644","8870":"8645","8871":"8646","8872":"8647","8873":"8648","8874":"8649","8875":"8650","8876":"8651","8877":"8652","8878":"8653","8879":"8654","8880":"8655","8881":"8656","8882":"8657","8883":"8658","8884":"8659","8885":"8660","8886":"8661","8887":"8662","8888":"8663","8889":"8664","8890":"8665","8891":"8666","8892":"8667","8893":"8668","8894":"8669","8895":"8670","8896":"8671","8897":"8672","8898":"8673","8899":"8674","8900":"8675","8901":"8676","8902":"8677","8903":"8678","8904":"8679","8905":"8680","8906":"8681","8907":"8682","8908":"8683","8909":"8684","8910":"8685","8911":"8686","8912":"8687","8913":"8688","8914":"8689","8915":"8690","8916":"8691","8917":"8692","8918":"8693","8919":"8694","8920":"8695","8921":"8696","8922":"8697","8923":"8698","8924":"8699","8925":"8700","8926":"8701","8927":"8702","8928":"8703","8929":"8704","8930":"8705","8931":"8706","8932":"8707","8933":"8708","8934":"8709","8935":"8710","8936":"8711","8937":"8712","8938":"8713","8939":"8714","8940":"8715","8941":"8716","8942":"8717","8943":"8718","8944":"8719","8945":"8720","8946":"8721","8947":"8722","8948":"8723","8949":"8724","8950":"8725","8951":"8726","8952":"8727","8953":"8728","8954":"8729","8955":"8730","8956":"8731","8957":"8732","8958":"8733","8959":"8734","8960":"8735","8961":"8736","8962":"8737","8963":"8738","8964":"8739","8965":"8740","8966":"8741","8967":"8742","8968":"8743","8969":"8744","8970":"8745","8971":"8746","8972":"8747","8973":"8748","8974":"8749","8975":"8750","8976":"8751","8977":"8752","8978":"8753","8979":"8754","8980":"8755","8981":"8756","8982":"8757","8983":"8758","8984":"8759","8985":"8760","8986":"8761","8987":"8762","8988":"8763","8989":"8764","8990":"8765","8991":"8766","8993":"8767","8994":"8768","8995":"8769","8996":"8770","8997":"8771","8998":"8772","8999":"8773","9000":"8774","9001":"8775","9002":"8776","9003":"8777","9004":"8778","9005":"8779","9006":"8780","9007":"8781","9008":"8782","9009":"8783","9010":"8784","9011":"8785","9012":"8786","9013":"8787","9014":"8788","9015":"8789","9016":"8790","9017":"8791","9018":"8792","9019":"8793","9020":"8794","9021":"8795","9022":"8796","9023":"8797","9024":"8798","9025":"8799","9026":"8800","9027":"8801","9028":"8802","9029":"8803","9030":"8804","9031":"8805","9032":"8806","9033":"8807","9034":"8808","9035":"8809","9036":"8810","9037":"8811","9038":"8812","9039":"8813","9040":"8814","9041":"8815","9042":"8816","9043":"8817","9044":"8818","9045":"8819","9046":"8820","9047":"8821","9048":"8822","9049":"8823","9050":"8824","9051":"8825","9052":"8826","9053":"8827","9054":"8828","9055":"8829","9056":"8830","9057":"8831","9058":"8832","9059":"8833","9060":"8834","9061":"8835","9062":"8836","9063":"8837","9064":"8838","9065":"8839","9066":"8840","9067":"8841","9068":"8842","9069":"8843","9070":"8844","9071":"8845","9072":"8846","9073":"8847","9074":"8848","9075":"8849","9076":"8850","9077":"8851","9078":"8852","9079":"8853","9080":"8854","9081":"8855","9082":"8856","9083":"8857","9084":"8858","9085":"8859","9086":"8860","9087":"8861","9088":"8862","9089":"8863","9090":"8864","9091":"8865","9092":"8866","9093":"8867","9094":"8868","9095":"8869","9096":"8870","9097":"8871","9098":"8872","9099":"8873","9100":"8874","9101":"8875","9102":"8876","9103":"8877","9104":"8878","9105":"8879","9106":"8880","9107":"8881","9108":"8882","9109":"8883","9110":"8884","9111":"8885","9112":"8886","9113":"8887","9114":"8888","9115":"8889","9116":"8890","9117":"8891","9118":"8892","9119":"8893","9120":"8894","9121":"8895","9122":"8896","9123":"8897","9124":"8898","9125":"8899","9126":"8900","9127":"8901","9128":"8902","9129":"8903","9130":"8904","9131":"8905","9132":"8906","9133":"8907","9134":"8908","9135":"8909","9136":"8910","9137":"8911","9138":"8912","9139":"8913","9140":"8914","9141":"8915","9142":"8916","9143":"8917","9144":"8918","9145":"8919","9146":"8920","9147":"8921","9148":"8922","9149":"8923","9150":"8924","9151":"8925","9152":"8926","9153":"8927","9154":"8928","9155":"8929","9156":"8930","9157":"8931","9158":"8932","9159":"8933","9160":"8934","9161":"8935","9162":"8936","9163":"8937","9164":"8938","9165":"8939","9166":"8940","9167":"8941","9168":"8942","9169":"8943","9170":"8944","9171":"8945","9172":"8946","9173":"8947","9174":"8948","9175":"8949","9176":"8950","9177":"8951","9178":"8952","9179":"8953","9180":"8954","9181":"8955","9182":"8956","9183":"8957","9184":"8958","9185":"8959","9186":"8960","9187":"8961","9188":"8962","9189":"8963","9190":"8964","9191":"8965","9192":"8966","9193":"8967","9194":"8968","9195":"8969","9196":"8970","9197":"8971","9198":"8972","9199":"8973","9200":"8974","9201":"8975","9202":"8976","9203":"8977","9204":"8978","9205":"8979","9206":"8980","9207":"8981","9208":"8982","9209":"8983","9210":"8984","9211":"8985","9212":"8986","9213":"8987","9214":"8988","9215":"8989","9216":"8990","9217":"8991","9218":"8992","9219":"8993","9220":"8994","9221":"8995","9222":"8996","9223":"8997","9224":"8998","9225":"8999","9226":"9000","9227":"9001","9228":"9002","9229":"9003","9230":"9004","9231":"9005","9232":"9006","9233":"9007","9234":"9008","9235":"9009","9236":"9010","9237":"9011","9238":"9012","9239":"9013","9240":"9014","9241":"9015","9242":"9016","9243":"9017","9244":"9018","9245":"9019","9246":"9020","9247":"9021","9248":"9022","9249":"9023","9250":"9024","9251":"9025","9252":"9026","9253":"9027","9254":"9028","9255":"9029","9256":"9030","9257":"9031","9258":"9032","9259":"9033","9260":"9034","9261":"9035","9262":"9036","9263":"9037","9264":"9038","9265":"9039","9266":"9040","9267":"9041","9268":"9042","9269":"9043","9270":"9044","9271":"9045","9272":"9046","9273":"9047","9274":"9048","9275":"9049","9276":"9050","9277":"9051","9278":"9052","9279":"9053","9280":"9054","9281":"9055","9282":"9056","9283":"9057","9284":"9058","9285":"9059","9286":"9060","9287":"9061","9288":"9062","9289":"9063","9290":"9064","9291":"9065","9292":"9066","9293":"9067","9294":"9068","9295":"9069","9296":"9070","9297":"9071","9298":"9072","9299":"9073","9300":"9074","9301":"9075","9302":"9076","9303":"9077","9304":"9078","9305":"9079","9306":"9080","9307":"9081","9308":"9082","9309":"9083","9310":"9084","9311":"9085","9312":"9086","9313":"9087","9314":"9088","9315":"9089","9316":"9090","9317":"9091","9318":"9092","9319":"9093","9320":"9094","9321":"9095","9322":"9096","9323":"9097","9324":"9098","9325":"9099","9326":"9100","9327":"9101","9328":"9102","9329":"9103","9330":"9104","9331":"9105","9332":"9106","9333":"9107","9334":"9108","9335":"9109","9336":"9110","9337":"9111","9338":"9112","9339":"9113","9340":"9114","9341":"9115","9342":"9116","9343":"9117","9344":"9118","9345":"9119","9346":"9120","9347":"9121","9348":"9122","9349":"9123","9350":"9124","9351":"9125","9352":"9126","9353":"9127","9354":"9128","9355":"9129","9356":"9130","9357":"9131","9358":"9132","9359":"9133","9360":"9134","9361":"9135","9362":"9136","9363":"9137","9364":"9138","9365":"9139","9366":"9140","9367":"9141","9368":"9142","9369":"9143","9370":"9144","9371":"9145","9372":"9146","9373":"9147","9374":"9148","9375":"9149","9376":"9150","9377":"9151","9378":"9152","9379":"9153","9380":"9154","9381":"9155","9382":"9156","9383":"9157","9384":"9158","9385":"9159","9386":"9160","9387":"9161","9388":"9162","9389":"9163","9390":"9164","9391":"9165","9392":"9166","9393":"9167","9394":"9168","9395":"9169","9396":"9170","9397":"9171","9398":"9172","9399":"9173","9400":"9174","9401":"9175","9402":"9176","9403":"9177","9404":"9178","9405":"9179","9406":"9180","9407":"9181","9408":"9182","9409":"9183","9410":"9184","9411":"9185","9412":"9186","9413":"9187","9414":"9188","9415":"9189","9416":"9190","9417":"9191","9418":"9192","9419":"9193","9420":"9194","9421":"9195","9422":"9196","9423":"9197","9424":"9198","9425":"9199","9426":"9200","9427":"9201","9428":"9202","9430":"9203","9431":"9204","9432":"9205","9433":"9206","9434":"9207","9435":"9208","9436":"9209","9437":"9210","9438":"9211","9439":"9212","9440":"9213","9441":"9214","9442":"9215","9443":"9216","9444":"9217","9445":"9218","9446":"9219","9447":"9220","9448":"9221","9449":"9222","9450":"9223","9451":"9224","9452":"9225","9453":"9226","9454":"9227","9455":"9228","9456":"9229","9457":"9230","9458":"9231","9459":"9232","9460":"9233","9461":"9234","9462":"9235","9463":"9236","9464":"9237","9465":"9238","9466":"9239","9467":"9240","9468":"9241","9469":"9242","9470":"9243","9471":"9244","9472":"9245","9473":"9246","9474":"9247","9475":"9248","9476":"9249","9477":"9250","9478":"9251","9479":"9252","9480":"9253","9481":"9254","9482":"9255","9483":"9256","9484":"9257","9485":"9258","9486":"9259","9487":"9260","9488":"9261","9489":"9262","9490":"9263","9491":"9264","9492":"9265","9493":"9266","9494":"9267","9495":"9268","9496":"9269","9497":"9270","9498":"9271","9499":"9272","9501":"9273","9502":"9274","9503":"9275","9504":"9276","9505":"9277","9506":"9278","9507":"9279","9508":"9280","9509":"9281","9510":"9282","9511":"9283","9512":"9284","9513":"9285","9514":"9286","9515":"9287","9516":"9288","9517":"9289","9518":"9290","9519":"9291","9520":"9292","9521":"9293","9522":"9294","9523":"9295","9524":"9296","9525":"9297","9526":"9298","9527":"9299","9528":"9300","9529":"9301","9530":"9302","9531":"9303","9532":"9304","9533":"9305","9534":"9306","9535":"9307","9536":"9308","9537":"9309","9538":"9310","9539":"9311","9540":"9312","9541":"9313","9542":"9314","9543":"9315","9544":"9316","9545":"9317","9546":"9318","9547":"9319","9548":"9320","9549":"9321","9550":"9322","9551":"9323","9552":"9324","9553":"9325","9554":"9326","9555":"9327","9556":"9328","9557":"9329","9558":"9330","9559":"9331","9560":"9332","9561":"9333","9562":"9334","9563":"9335","9564":"9336","9565":"9337","9566":"9338","9567":"9339","9568":"9340","9569":"9341","9570":"9342","9571":"9343","9572":"9344","9573":"9345","9574":"9346","9575":"9347","9576":"9348","9577":"9349","9578":"9350","9579":"9351","9580":"9352","9581":"9353","9582":"9354","9583":"9355","9584":"9356","9585":"9357","9586":"9358","9587":"9359","9588":"9360","9589":"9361","9590":"9362","9591":"9363","9592":"9364","9593":"9365","9594":"9366","9595":"9367","9596":"9368","9597":"9369","9598":"9370","9599":"9371","9600":"9372","9601":"9373","9602":"9374","9603":"9375","9604":"9376","9605":"9377","9606":"9378","9607":"9379","9608":"9380","9609":"9381","9610":"9382","9611":"9383","9612":"9384","9613":"9385","9614":"9386","9615":"9387","9616":"9388","9617":"9389","9618":"9390","9619":"9391","9620":"9392","9621":"9393","9622":"9394","9623":"9395","9624":"9396","9625":"9397","9626":"9398","9627":"9399","9628":"9400","9629":"9401","9630":"9402","9631":"9403","9632":"9404","9633":"9405","9634":"9406","9635":"9407","9636":"9408","9637":"9409","9638":"9410","9639":"9411","9640":"9412","9641":"9413","9642":"9414","9643":"9415","9644":"9416","9645":"9417","9646":"9418","9647":"9419","9648":"9420","9649":"9421","9650":"9422","9651":"9423","9652":"9424","9653":"9425","9654":"9426","9655":"9427","9656":"9428","9657":"9429","9658":"9430","9659":"9431","9660":"9432","9661":"9433","9662":"9434","9663":"9435","9664":"9436","9665":"9437","9666":"9438","9667":"9439","9668":"9440","9669":"9441","9670":"9442","9671":"9443","9672":"9444","9673":"9445","9674":"9446","9675":"9447","9676":"9448","9677":"9449","9678":"9450","9679":"9451","9680":"9452","9681":"9453","9682":"9454","9683":"9455","9684":"9456","9685":"9457","9686":"9458","9687":"9459","9688":"9460","9689":"9461","9690":"9462","9691":"9463","9692":"9464","9693":"9465","9694":"9466","9695":"9467","9696":"9468","9697":"9469","9698":"9470","9699":"9471","9700":"9472","9701":"9473","9702":"9474","9703":"9475","9704":"9476","9705":"9477","9706":"9478","9707":"9479","9708":"9480","9709":"9481","9710":"9482","9711":"9483","9712":"9484","9713":"9485","9714":"9486","9715":"9487","9716":"9488","9717":"9489","9718":"9490","9719":"9491","9720":"9492","9721":"9493","9722":"9494","9723":"9495","9724":"9496","9725":"9497","9726":"9498","9727":"9499","9728":"9500","9729":"9501","9730":"9502","9731":"9503","9732":"9504","9733":"9505","9734":"9506","9735":"9507","9736":"9508","9737":"9509","9738":"9510","9739":"9511","9740":"9512","9741":"9513","9742":"9514","9743":"9515","9744":"9516","9745":"9517","9746":"9518","9747":"9519","9748":"9520","9749":"9521","9750":"9522","9751":"9523"}},"pages":[{"text":"ـ[جامع الأصول في أحاديث الرسول]ـ\nالمؤلف: مجد الدين أبو السعادات المبارك بن محمد بن محمد بن محمد ابن عبد الكريم الشيباني الجزري ابن الأثير (المتوفى: ٦٠٦هـ)\nتحقيق: عبد القادر الأرنؤوط - التتمة تحقيق بشير عيون\nالناشر: مكتبة الحلواني - مطبعة الملاح - مكتبة دار البيان\nالطبعة: الأولى\n[ترقيم الكتاب موافق للمطبوع ومذيل بحواشي المحقق الشيخ عبد القادر الأرنؤوط - ﵀ -، وأيضا أضيفت تعليقات أيمن صالح شعبان (ط: دار الكتب العلمية) في مواضعها من هذه الطبعة]\n_________\nالجزء [١، ٢]: ١٣٨٩ هـ، ١٩٦٩ م\nالجزء [٣، ٤]: ١٣٩٠ هـ، ١٩٧٠ م\nالجزء [٥]: ١٣٩٠ هـ، ١٩٧١ م\nالجزء [٦، ٧]: ١٣٩١ هـ، ١٩٧١ م\nالجزء [٨ - ١١]: ١٣٩٢ هـ، ١٩٧٢ م\nالجزء [١٢] (التتمة): ط دار الفكر، تحقيق بشير عيون","vol":"1","page":null},{"text":"- أ -\n\nبسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1>مقدمة المحقق</span>\nإن الحمد لله، نحمده ونستعينه ونستغفره، ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له.\nوأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله.\nوبعد: فإن السنة النبوية هي الأصل الثاني من أصول الأحكام الشرعية التي أجمع المسلمون على اعتبارها أصلًا قائمًا بذاته، فهي والقرآن متلازمان، لا ينفك أحدهما عن الآخر، فالقرآن كليُّ هذه الشريعة، والرسول ﷺ مبين بسنته لجزئياتها. قال الله تعالى: ﴿وأنزلنا إليك الذِّكرَ لِتُبَيِّنَ للنَّاس ما نُزِّلَ إليهم﴾ [النحل: ٤٤] .\nفما ورد في القرآن من الآيات مجملًا أو مطلقًا أو عامًا، فإن السنة النبوية، القولية منها أو الفعلية تقوم ببيانها، فتقيد مطلقها، وتخصص عامها، وتفسر مجملها، ولذا كان أثرها عظيمًا في إظهار المراد من الكتاب، وفي إزالة ما قد يقع في فهمه من خلاف أو شبهة.\nقال الإمام أحمد بن حنبل ﵀: \" إن الله جل ثناؤه، وتقدست أسماؤه، بعث محمدًا ﷺ بالهدى ودين الحق ليظهره على الدين كلِّه ولو كره المشركون، وأنزل عليه كتابه، فيه الهدى والنور لمن اتبعه، وجعل رسوله الدال على ما أراد من ظاهره وباطنه، وخاصه وعامه، وناسخه ومنسوخه، وما قصد له الكتاب، فكان رسول الله ﷺ هو المعبِّر عن كتاب الله، الدال على معانيه \".","vol":"1","page":3},{"text":"- ب -\n\nوقد تظاهرت الآيات في وجوب العمل بالسنة النبوية، والاعتماد عليها، والإذعان لها، وتحكيمها في كل شأن من شؤون حياتنا. قال تعالى: ﴿وما آتاكم الرسول فخُذوهُ وما نهاكم عنه فانتهوا﴾ [الحشر: ٧] وقال: ﴿من يطع الرسول فقد أطاع الله﴾ [النساء: ٨٠] وقال: ﴿فلا وربِّك لا يؤمنون حتى يحكِّموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجًا مما قضيت ويسلِّموا تسليمًا﴾ [النساء: ٦٥] وقال: ﴿فإن تنازعتم في شيء فردُّوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر﴾ [النساء: ٥٩] وقال: ﴿وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسولُه أمرًا أن يكون لهم الخِيرَةُ من أمرهم ومن يعص الله ورسوله فقد ضل ضلالًا مبينًا﴾ [الأحزاب: ٣٦] .\nوقد أنعم الله على هذه الأمة الإسلامية بأن قيَّض لها في القرون الأولى المشهود لها بالفضل نخبة ممتازة وصفوة مختارة ندبت أنفسها لخدمة السنة النبوية المطهرة ولم شتاتها، فالتقطوها من أفواه سامعيها، وجمعوها من صدور حامليها، وطَوَوْا الفيافي والقِفار إلى حَفَظَتِها في كل قطر ومصر، وبذلوا في سبيل ذلك أموالهم، وأفنوا أعمارهم، فكان من أثر ذلك تدوين المؤلفات الضخمة العديدة التي ضمت تراث نبينا الكريم، فاستحقوا بذلك رضوان الله تعالى، والشكر والتكريم.\nوالكتاب الذي نقدمه للقراء - وهو أحد تلك المؤلفات العظيمة تأليف الإمام أبي السعادات مجد الدين المبارك بن محمد بن محمد بن عبد الكريم بن عبد الواحد الشيباني الجزري، ثم الموصلي المعروف بابن الأثير من رجال القرن السادس الهجري -\nقد عمد فيه المؤلف إلى الأحاديث التي وعتها الأصول الستة المعتمدة عند الفقهاء والمحدثين: - الموطأ، والبخاري، ومسلم، وأبو داود، والترمذي، والنسائي، التي حوت معظم ما صح عن النبي الكريم - فجمعها وأدمجها كلها في مؤلف واحد بعد أن رتبَّها وهذَّبها وذلَّل صِعابها، وقرب نفعها، وافتتحه بمقدمة ضافية فصل فيها الطريقة التي اتبعها في تصنيف الكتاب، وذكر جل قواعد مصطلح الحديث التي تمس الحاجة إلى معرفتها، وختمها","vol":"1","page":4},{"text":"- جـ -\n\nبتراجم الأئمة السنة الذين جمع كتبهم في تأليفه هذا، فجاء فَذًَّا في بابه، لم ينسج أحد - فيما نعلم - على منواله، فكل من يقتنيه عن الأصول الستة يغنيه.\n\n<span data-type=\"title\" id=toc-2>خطة المؤلف في الكتاب:</span>\nلقد ذكر المؤلف في مقدمته أن أول عمل قام به، هو حذف الأسانيد، فلم يثبت إلا اسم الصحابي الذي روى الحديث عن النبي ﷺ إن كان خبرًا، أو اسم من يرويه عن الصحابي إن كان أثرًا، اللهم إلا أن يعرض في الحديث ذكر اسم أحد رواته فيما تمس الحاجة إليه، فإنه يذكره لتوقف فهم المعنى المذكور في الحديث عليه.\nوأما متون الأحاديث فقد أثبت منها ما كان حديثًا عن رسول الله ﷺ، أو أثرًا عن صحابي، وما وجد من أقوال التابعين والأئمة المجتهدين في الأصول التي جمعها في كتابه، فلم يذكرها إلا نادرًا.\nواعتمد في النقل من كتابي البخاري ومسلم على \" الجمع بين الصحيحين \" للإمام أبي عبد الله الحميدي، وذكر أنه أحسن في ذكر طرقه، واستقصى في إيراد رواياته، وأن إليه المنتهى في جمع هذين الكتابين.\nوأما باقي الكتب الأربعة، فقد نقلها من الأصول التي قرأها وسمعها، كما اعتمد على نسخ أخرى منها غير مسموعة له.\nوقد عوَّل في المحافظة على ألفاظ البخاري ومسلم أكثر من غيرهما من باقي الأئمة الأربعة، اللهم إلا أن يكون في غيرهما زيادة أو بيان أو بسط، فإنه يذكرها، كما يتتبع الزيادات من جميع الأمهات، ويضيفها إلى مواضعها.\nوقد عدل عن الطريقة التي اتبعها أصحاب الأصول الستة في الترتيب والتبويب، لأن كل واحد منهم قد ذكر أحاديث في أبواب من كتابه، ذكرها غيره في غير تلك","vol":"1","page":5},{"text":"- د -\n\nالأبواب، فعمد إلى الأحاديث المضمنة في هذه الأصول، فاعتبرها وتتبعها واستخرج معانيها، وبني الأبواب على المعاني التي دلت عليها الأحاديث.\nوكل حديث انفرد بمعنى، أثبته في باب يخصُّه، وما اشتمل من الأحاديث على أكثر من معنى إلا أنه بأحدها أخص وهو فيها أغلب، فقد أثبته في الباب الذي هو أخص به وأغلب عليه، وإذا كان يشتمل على أكثر من معنى ولا يغلب أحد المعاني على الآخر، فقد أورده في آخر الكتاب في اللواحق.\nثم إنه خرَّج أسماء الكتب المودعة في الكتاب، وجعلها مرتبة على حروف المعجم، طلبًا لتسهيل كلفة الطلب، وتقريبًا على المريد بُلْغَةَ الأرب، إلى آخر ما سيراه القارئ الكريم مفصلًا في مقدمته.\nوقد أثبت ما وجده في كتب الغريب واللغة والفقه من معنى مستحسن، أو نكتة غريبة، أو شرح وافٍ في آخر كل حرف على ترتيب الكتب (١) بعد الاحتياط فيما نقله، وما لم يجده فيها - وهو قليل - فقد ذكر فيه ما سنح له بعد سؤال أهل المعرفة والدراية.\nومما لا شك أنه قد أسدى بتأليفه هذا الكتاب العظيم إلى الإسلام وأهله يدًا لا تزال مشكورة ما دام في الدنيا من يدين بهذا الدين، ويتبع سبيل المؤمنين، فجزاه الله تعالى وسلفه وخلفه ممن نهج نهجه وسلك سبيله في خدمة هذا الدين خير جزاء.\nولما اتجهت النية إلى إخراج هذا الكنز النفيس من دفائنه ونشره نشرة صحيحة متقنة، انعقدت العزائم على إصداره أجزاء متتالية وبقيمة ميسرة بالتعاون مع الناشرين الأفاضل: السيد حسين ناظم الحلواني، والسيد عبد الله الملاح، والسيد بشير عيون، ومن ثمَّ شرعنا نبحث عن الأصول الخطية لاعتمادها في الطبع، وقد عثرنا - ولله الحمد والمنَّة - على عدة نسخ\n_________\n(١) وقد عدلنا عن صنيع المؤلف هذا، فأثبتنا غريب كل حديث وشرحه عقبه تسهيلًا للقارئ.","vol":"1","page":6},{"text":"- هـ -\n\nجيدة نادرة في دار الكتب الظاهرية العامرة بدمشق الشام المحروسة، منها ما هو تام، ومنها ما هو ناقص، وهاك وصفها.\n\n<span data-type=\"title\" id=toc-3>وصف النسخ</span>\nالنسخة الأولى تحت رقم (٢١٠) حديث\n١- وهي نسخة خزائنية تامة جيدة الضبط والإتقان، نادرة الغلط، يمكن الثقة بها والاطمئنان إليها، وقد أثبت على هوامشها تصحيحات وتصويبات تشير إلى أنها مقروءة من بعض أهل العلم الذين لهم اطلاع ومعرفة.\nوتقع في مجلد ضخم، عدد أوراقها (٨٧٥) ورقة من المقاس الكبير، في كل صفحة (٣٣) سطرًا، وفي كل سطر (٢٠) كلمة تقريبًا، وخطها نسخي مقروء واضح، وقد جاء في آخرها أن كاتبها - وهو آدم بن محمد بن محمد بن محسن بن علي بن سليمان - ابتدأ كتابتها في السادس من شهر الله المحرم سنة اثنتين وسبعين وسبعمائة، وأتمها في السادس والعشرين من الشهر المذكور سنة أربع وسبعين وسبعمائة، وهي من الكتب التي أوقفها والي الحاج وأمير الشام في القرن الثاني عشر الهجري، أسعد باشا العظم صاحب القصر الأثري المعروف بدمشق، على مدرسة والده إسماعيل باشا العظم\n٢- النسخة الثانية: الموجود منها ثلاث مجلدات، المجلد الثالث تحت رقم (١٩٩) وعدد أوراقه (٢٦٢) ورقة، يبدأ بالكتاب السادس من حرف الصاد، صلة الرحم، وينتهي بفضائل مدينة الرسول ﷺ، والمجلد الرابع تحت رقم (٢٠٠) وعدد أوراقه (٢٧٠) ورقة، يبدأ بالباب التاسع من كتاب الفضائل، وينتهي بالفصل الرابع من أحاديث متفرقة من كل نوع، والمجلد الخامس تحت رقم (٢٠١) وعدد أوراقه (٢٥٨)، يبدأ بالركن الثالث في الخواتم، وينتهي بآخر الكتاب. وخط هذه النسخة معتاد جيد مقروء، كتبها محمد بن محمد بن فائد الحنفي، بالمدرسة العادلية في الحادي والعشرين من شهر شوال سنة (٧٣٣ هـ)، وهذه النسخة بأجزائها الثلاثة المتتالية، تقارب ثلاثة أخماس الكتاب.","vol":"1","page":7},{"text":"- و-\n\n٣- النسخة الثالثة: الموجود منها ثلاث مجلدات، المجلد الثاني تحت رقم (٢٠٦) وعدد أوراقه (٢٥٦) ورقة، يبدأ بالأذان والمؤذن، وينتهي بآخر كتاب الحج، والمجلد الثامن تحت رقم (٢٠٣) وعدد أوراقه (٢٠٣) ورقات يبدأ بفضل الأذان، وينتهي بالأحاديث التي تتعلق بأشراط الساعة، والمجلد العاشر تحت رقم (٢٠٤) وعدد أوراقه (٢٠٤) ورقات يبدأ بالباب الخامس من معجزاته ﷺ، وينتهي بالباب الثاني في ذكر جماعة من الأنبياء. وخط هذه الأجزاء الثلاثة نسخي معتاد مقروء، كتبت في أواسط القرن الثامن الهجري، وقد جاء في المجلد الثامن ما نصه: كتب في سلخ شوال سنة (٧٤٥ هـ) بالقدس الشريف، بيد محمد بن سالم بن عبد الناصر الحاكم بها يومئذ، وهذه النسخة يتخلل نصوصها فوائد شتى من كلام على متن حديث أو سنده أو معناه، وقد كتبت بالمداد الأحمر، تمييزًا لها عن أصل المؤلف، وقد نبَّه على ذلك كاتبها في الورقة الأخيرة من المجلد الثامن، وهي تعادل ربع الكتاب تقريبًا.\n٤- نسخة موجود منها المجلد الرابع فقط، تحت رقم (٢٠٨) وعدد أوراقه (٢٢٣) ورقة، يبدأ بكتاب الصوم، وينتهي بكتاب العمرى، وهو آخر حرف العين، كتب بخط نسخي جيد،وهو غاية في النفاسة والإتقان والضبط، فإنه بخط المؤلف ﵀ كما جاء في الورقة الأخيرة منه، وقد من كتابته، سنة (٥٨٦ هـ) أي قبل وفاته بعشرين سنة، وقد قرأه على المؤلف أفاضل العلماء في عصره، كما ستراه مثبتًا في السماعات المصورة، وقد جاء عنوان الكتاب على الصفحة الأولى هكذا: جامع الأصول في أحاديث الرسول.\n٥- نسخة موجود منها المجلد السابع تحت رقم (٢٠٢) وعدد أوراقه (٣٠٤) ورقات، يبدأ بكتاب الفضائل من حرف الفاء، وينتهي بحرف القاف، وخطه نسخي جيد ممتاز، كتب في حياة المؤلف، بيد أبي القاسم عمر بن سعد بن الحسين سنة (٥٩٣) هـ. وقد سمعه غير واحد من العلماء على صاحبه أبي يوسف يعقوب بن محمد بن الحسن الموصلي بحق سماعه من المؤلف ﵀، وقد جاء في ظاهر الورقة الأولى منه ما نصه: هذا","vol":"1","page":8},{"text":"- ز -\n\nالكتاب ملك الفقير إلى الله الغني به عما سواه، الحسيب إسماعيل بن محمد بن الحسن أمير المؤمنين ﵁.\n٦- نسخة موجود منها المجلد الثاني تحت رقم (٢٠٥) وعدد أوراقه (١٩٣) ورقة يبدأ بفضائل القرآن والقراء، وينتهي بالكتاب السادس في القتال الحادث بين الصحابة والتابعين والاختلاف، وليس عليه تاريخ كتابته ولا اسم ناسخه، ومن المرجح أن يكون تاريخ نسخه في القرن السابع أو الثامن الهجري، وخطه نسخي واضح بين.\n٧- نسخة موجود منها المجلد السادس تحت رقم (٢١١) وعدد أوراقه (٣٤١) ورقة، يبدأ بالباب الأول والثاني في ذكر جماعة من الأنبياء، وينتهي بنهاية الكتاب، وخطه فارسي جيد، فرغ من كتابته صبيحة الأربعاء تاسع عشر شهر رمضان من شهور سنة (٦٩٤) هـ. محمد بن المعتز بن أبي سعد بن نصر الله بن بركات، وجاء في هامش الورقة الأخيرة ما نصه: بلغت المقابلة حسب الوسع والطاقة بنسخ مقروءة مقابلة بنسخة المؤلف وخطه.\n٨- نسخة موجود منها المجلد العاشر تحت رقم (٢٠٩) عدد أوراقه (٢٦٠) ورقة يبدأ بالباب الثاني في ذكر جماعة من الأنبياء، وينتهي بترجمة كعب بن الخزرج، وخطه نسخي جيد لا يعرف تاريخ كتابته ولا اسم ناسخه لكن عليه سماعات يرجع تاريخها إلى سنة (٦٦٧) هـ.\n٩- نسخة موجود منها المجلد الرابع تحت رقم (٢٠٧) عدد أوراقه (٢٢١) ورقة يبدأ بكتاب الفتن وينتهي بالفصل الثامن في الكفارة، كتب بعدة خطوط ممتازة لا بأس بها، وهو غفل عن تاريخ نسخه واسم الناسخ.\nهذا وقد سبق لهذا الكتاب أن طبع في مطبعة السنة المحمدية بمصر في اثني عشر مجلدًا بتحقيق الشيخ محمد حامد الفقي رئيس جماعة أنصار السنة المحمدية، وبإشراف مفتي الديار المصرية سابقًا الشيخ عبد المجيد سليم، سنة ١٣٦٨ هـ - ١٩٤٩ م. وهذه الطبعة لا بأس بها إلا أنها غير تامة. وما لم يطبع منها يوازي خمس الكتاب تقريبًا، وفيها من التصحف والتحريف ما سنشير إلى بعضه في مواضعه إن شاء الله تعالى.","vol":"1","page":9},{"text":"- حـ -\n\n<span data-type=\"title\" id=toc-4>عملنا في تحقيق الكتاب:</span>\nلقد تولينا تصحيح النص وضبطه ومقابلته على ما بأيدينا من الأصول الخطية التي سبق وصفها، والأصول الستة التي جمع المؤلف كتابه منها، وبذلنا الجهد في ترقيمه وتفصيله، وألممنا بمذاهب الأئمة المجتهدين ومناحي أقوالهم، وذكرنا جملًا نافعة من الفوائد المستنبطة من الأحاديث، وتتبعنا الأحاديث التي لم يلتزم أصحابها إخراج الصحيح، كأبي داود، والترمذي، والنسائي، وتكلمنا على كل حديث من جهة الصحة والضعف. لأن المؤلف لم يتعرض لذلك، مع أن معرفة كون الحديث صحيحًا أو ضعيفًا أمر هام يوقف القارئ على جلية الأمر، ويتيح له وضع الأسس الصحيحة والتفريغات القائمة على نهج السلامة.\nثم إننا قد استشهدنا بأحاديث صحيحة من خارج الكتاب مما هو مدون في المسانيد والكتب كلما دعت الحاجة إلى ذلك، وقد يكون في بعض ما نذهب إليه من التحقيق شيء من الخطأ، فما يخلو عمل إنسان غير معصوم من الخطأ، فالمأمول من أهل العلم والفضل ممن له بصر ومعرفة في هذا الفن الشريف، ألا يبخلوا علينا بملاحظاتهم أو استدراكاتهم أو تعقيباتهم، فإننا سنقبل كل ذلك، ونرحب به، ونضعه في مواضعه إن شاء الله. والله الموفق لا رب سواه\n\nيوم الخميس ١٤ صفر ١٣٨٩ هـ\nالموافق لـ ١ أيار ١٩٦٩ م\nعبد القادر الأرناؤوط","vol":"1","page":10},{"text":"- ط -\n\n<span data-type=\"title\" id=toc-5>ترجمة المؤلف</span>\nهو الإمام البارع مجد الدين أبو السعادات المبارك بن محمد بن محمد بن عبد الكريم بن عبد الواحد الشيباني الجزري ثم الموصلي المعروف بابن الأثير.\nولد في أحد الربيعين سنة أربع وأربعين وخمسمائة في جزيرة ابن عمر، وهي - على ما يقول ياقوت الحموي معاصر المؤلف - بلدة فوق الموصل؛ بينهما ثلاثة أيام، ونشأ بها وتلقى من علمائها معارفه الأولى، من تفسير وحديث ونحو ولغة وفقه، ثم تحول سنة (٥٦٥ هـ) إلى الموصل، وفيها بدأت معارفه تنضج وثقافته تزداد، وأقام بها إلى أن توفي.\nقرأ الأدب على ناصح الدين أبي محمد سعيد بن المبارك بن الدهان البغدادي، وأبي بكر يحيى بن سعدون القرطبي، وأبي الحزم مكي بن الريان بن شبَّة النحوي الضرير، وسمع الحديث بالموصل من جماعة، منهم خطيب الموصل أبو الفضل عبد الله بن أحمد بن محمد الطوسي، وقدم بغداد حاجًا فسمع بها من أبي القاسم صاحب ابن الخلِّ، وعبد الوهاب بن سُكينة، وعاد إلى الموصل فروى بها وحدث وانتفع به الناس.\nوصفه من أرخ له بأنه كان من محاسن الزمن، ذا دين متين، وطريقة مستقيمة، عارِفًا، فاضلًا، وَرِعًا، عاقلًا، مطاعًا، رئيسًا، مُشاورًا، ذا بر وإحسان. قد جمع بين علم العربية والقرآن والنحو واللغة والحديث والفقه، وصنف تصانيف مشهورة وألف كتبًا مفيدة.\nمنها \" غريب الحديث \" على حروف المعجم، وهو المعروف بالنهاية، و\" الشافي شرح مسند الشافعي \" و\" الإنصاف بين الكشف والكشاف \" جمع فيه بين تفسيري","vol":"1","page":11},{"text":"- ي -\n\nالثعلبي والزمخشري، و\" البديع \" في النحو، و\" الباهر في الفروق \" في النحو أيضًا. و\" تهذيب فصول ابن الدهان \" و\" المصطفى المختار من الأدعية والأذكار \" و\" كتاب لطيف في صناعة الكتابة \" وله رسائل في الحساب مُجَدْوَلات، وكتاب ديوان رسائله: كتاب البنين والبنات، والآباء والأمهات، والأذواء والذوات. و\" جامع الأصول في أحاديث الرسول \" وهو هذا الكتاب. إلى غير ذلك من المؤلفات القيمة والمصنفات النافعة.\nقال ياقوت الحموي في \" معجم الأدباء \": حدثني أخوه أبو الحسن قال: تولى أخي أبو السعادات الخزانة لسيف الدين الغازي بن مودود بن زنكي، ثم ولاه ديوان جزيرة ابن عمر وأعمالها، ثم عاد إلى الموصل، فناب في الديوان عند الوزير جلال الدين أبي الحسن علي بن جمال الدين محمد بن منصور الأصبهاني، ثم اتصل بمجاهد الدين قايماز - وكان نائب المملكة - بالموصل أيضًا، فنال عنده درجة رفيعة، فلما قُبِضَ على مجاهد الدين سنة ٥٨٩ هـ (١) اتصل بخدمة أتابَك عز الدين مسعود بن مودود إلى أن توفي عز الدين وآل الأمر إلى ولده نور الدين شاه، فاتصل بخدمته حتى صار واحد دولته حقيقة، بحيث إن السلطان كان يقصده في منزله في مهام نفسه، لأنه أُقعد في آخر زمانه، فكانت الحركة تصعب عليه، فكان يجيئه بنفسه أو يرسل إليه بدر الدين لؤلؤًا.\nوكان قد عرض عليه غير مرة أن يستوزره، وهو يأبى، فركب السلطان إليه، فامتنع أيضًا، حتى غضب عليه، فاعتذر إليه وقال له: أنا رجل كبير، وقد خدمت العلم عمري واشتهر ذلك عني في البلاد، وأعلم أني لو اجتهدت في إقامة العدل بغاية جهدي ما قدرت أن أؤدي حقه، ولو ظُلم أكّار (حرَّاث) في ضيعة من أقصى أعمال السلطان لنسب ظلمه إليَّ، ورجعتَ أنت وغيرك باللائمة عليَّ، والملك لا يستقيم إلا بشيء من العسف والظلم، وأخذِ الخَلْق بالشدة، وأنا لا أقدر عليه، ولا يليق بي، فعذره وأعفاه.\n_________\n(١) وقول الشيخ محمد حامد الفقي في ترجمة المؤلف: حتى قبض على مجد الدين أبي السعادات، مخالف لما جاء في \" معجم الأدباء \" لياقوت، وهو معاصر المؤلف، وأعرف بهذا من غيره.","vol":"1","page":12},{"text":"- ك -\n\nولما أُقعد آخره عمره، جاء رجل مغربي فعالجه بدهن صنعه، فبانت ثمرته، وتمكَّن من مدِّ رجليه، فقال لأخيه عز الدين أبي الحسن علي بن الأثير: أعطه ما يرضيه، واصرفه، فقال أخوه: لماذا وقد ظهر النُّجح؟! قال: هو كما تقول، ولكني في راحة من صحبة هؤلاء القوم - يعني الأمراء والسلاطين - وقد سكنت نفسي إلى الانقطاع والدعة، وبالأمس كنت أُذِل نفسي بالسعي إليهم، وهنا في منزلي لا يأتون إليَّ إلا في مشورة مهمة، ولم يبق من العمر إلا القليل، فدعني أعش باقيه حرًا سليمًا من الذل، قال أخوه: فقلبت قوله وصرفت الرجل بإحسان.\nفلزم بيته صابرًا محتسبًا، يقصده العلماء، ويفد إليه السلاطين والأمراء، يقبسون من علمه، وينهلون من فيضه، حتى توفي ﵀ بالموصل سنة ٦٠٦ هـ.\n\n* * *","vol":"1","page":13},{"text":"- ل -\n\nراموز الصفحة الأولى من النسخة الأولى التامة","vol":"1","page":14},{"text":"- م -\n\nراموز الورقة الأولى من كتاب اللواحق من النسخة الأولى","vol":"1","page":15},{"text":"- ن -\n\nراموز الورقة الأخيرة وجه أول من النسخة الأولى","vol":"1","page":16},{"text":"راموز الورقة الأخيرة وجه ثاني من النسخة الأولى","vol":"1","page":17},{"text":"راموز الصفحة الأولى من المجلد الثالث من النسخة الثانية","vol":"1","page":18},{"text":"راموز الصفحة الأخيرة من المجلد الخامس من النسخة الثانية","vol":"1","page":19},{"text":"راموز الصفحة الأخيرة من المجلد الثامن من النسخة الثالثة","vol":"1","page":20},{"text":"راموز عنوان نسخة المؤلف التي كتبها بيده","vol":"1","page":21},{"text":"راموز الصفحة الأولى من نسخة المؤلف بخطه","vol":"1","page":22},{"text":"راموز الصفحة الأخيرة من نسخة المؤلف بخطه","vol":"1","page":23},{"text":"راموز السماعات المثبتة في آخر نسخة المؤلف وفيها توقيعه","vol":"1","page":24},{"text":"راموز سماعات نسخة المؤلف","vol":"1","page":25},{"text":"راموز سماعات نسخة المؤلف","vol":"1","page":26},{"text":"راموز سماعات نسخة المؤلف","vol":"1","page":27},{"text":"راموز سماعات نسخة المؤلف","vol":"1","page":28},{"text":"راموز الصفحة الأولى من المجلد السابع وقد كتب في حياة المؤلف","vol":"1","page":29},{"text":"راموز الصفحة الأخيرة من المجلد السابع وفيها السماعات","vol":"1","page":30},{"text":"راموز السماعات المثبتة في آخر الجزء السابع الذي كتب في حياة المؤلف","vol":"1","page":31},{"text":"راموز عنوان الجزء العاشر وفيه السماعات","vol":"1","page":32},{"text":"راموز الصفحة الأخيرة من المجلد العاشر المثبت فيها السماعات","vol":"1","page":33},{"text":"<span data-type=\"title\" id=toc-6>[مقدمة المصنف]</span>\nبسم الله الرحمن الرحيم\nرب يسّر وتمم بالخير\nالحمد الله الذي أوضح لمعالم الإسلام سبيلا، وجعل السنة على الأحكام دليلا، وبعث لمناهج الهداية رسولا، مَهَّد لمشارع الشرائع وصولا.\nأحمده حمدًا يكون برضاه كفيلا، وللفوز بلقائه منيلا.\nوأشهد أن لا إله إلا الله، شهادة تجعل رَبْع الغواية محيلا (١)، ومنازل الشرك كثيبًا مهيلا.\nوأشهد أن محمدًا عبده ورسوله شهادة تشفي من ظمأ القلوب غليلا.\nوأصلي عليه وعلى آله وأصحابه صلاة ترجع ظل التوفيق ظليلا، وتحقق إخلاصها أملًا وسُولا.\nأما بعد، فإن مبنى هذا الكتاب على ثلاثة أركان:\n_________\n(١) الربع: الدار بعينها حيث كانت، والمحلة. والغواية: الجهالة، وفي المطبوع \" العامة \" وهو تحريف. ومحيلًا: مندرسًا.","vol":"1","page":34},{"text":"الأول: في المبادئ، والثاني: في المقاصد، والثالث:في الخواتيم،\nوالركن الأول ينقسم إلى خمسة أبواب:\n<span data-type=\"title\" id=toc-8>الباب الأول: في الباعث على عمل الكتاب</span>، وفيه مقدمة وأربعة فصول\n<span data-type=\"title\" id=toc-9>المقدمة</span>\nما زلتُ في ريعان الشباب، وحداثة السن، مشغوفًا بطلب العلم، ومجالسة أهلهِ، والتشبُّه بهم حَسْبَ الإمكانِ، وذلك من فضل الله عليَّ، ولُطفه بي أن حببهُ إليَّ، فبذلتُ الوُسع في تحصيل ما وفِّقتُ له من أنواعه، حتى صارت فيَّ قوة الاطلاع على خفاياه، وإدراك خباياه، ولم آلُ جهدًا - والله الموفق - في إجمال الطلب، وابتغاء الأرب، إلى أن تَشَبَّثتُ من كلٍّ بطرف تشبهت فيه بأضرابي، ولا أقول: تميزتُ به على أترابي، ولله الحمد على ما أنعم به من فضله، وأجزل من طَوله، وإليه المفزع في الإسعاد بالزلفى يوم المعاد، والأمن من الفزع الأكبر يوم التناد، وأن يُوزعني شكر ما منحنيه من الهداية، وجنَّبنيه من الغَواية، وآتانيه من نعمة الفهم والدراية، منذ (١) المنشأ والبداية، وإليه\n_________\n(١) في المطبوع \" منه \" وهو تحريف.","vol":"1","page":35},{"text":"أرغب أن يجعل ذلك عطاءً يتصل طارفه وتليده، ولباسًا لا يبلى جديده، وذُخرًا لا يفنى عتيدُه، وحباءً (١) يورق عوده، ويثمر وعوده.\nوبعد، فإن شرف العلوم يتفاوت بشرف مدلولها، وقدرها يعظم بعظم محصولها. ولا خلاف عند ذوي البصائر أن أجلَّها ما كانت الفائدة فيه أعم، والنفع به أتم، والسعادة باقتنائه أدوم، والإنسان بتحصيله ألزم، كعلم الشريعة الذي هو طريق السعداء إلى دار البقاء، ما سلكه أحد إلا اهتدى، ولا استمسك به من خاب، ولا تجنبه من رَشَد، فما أمنع جنابَ من احتمى بحماه، وأرغد مآب من ازدان بحُلاه.\nوعلوم الشريعة على اختلافها تنقسم إلى: فرض، ونفل.\nوالفرض ينقسم إلى: فرض عين، وفرض كفاية.\nولكل واحد منهما أقسام وأنواع، بعضها أصول، وبعضها فروع، وبعضها مقدِّمات، وبعضها مُتَمِّمَات، وليس هذا موضعَ تفصيلها، إذ ليس لنا بغرض.\nإلا أن من أصول فروض الكفايات، علم أحاديث رسول الله - ﷺ -، وآثار أصحابه - ﵃ -، التي هي ثاني أدلة الأحكام.\nومعرفتها أمر شريف، وشأن جليل، لا يحيط به إلا من هذَّب\n_________\n(١) في المطبوع \" وخبئًا \" وهو تصحيف.","vol":"1","page":36},{"text":"نفسه بمتابعة أوامر الشرع ونواهيه، وأزال الزيغ عن قلبه ولسانه.\nوله أصول وأحكام وقواعد، وأوضاع، واصطلاحات ذكرها العلماء، وشرحها المحدِّثون، والفقهاء، يحتاج طالبه إلى معرفتها، والوقوف عليها بعد تقديم معرفة اللغة والإعراب، اللَّذين هما أصلٌ لمعرفة الحديث، لورود الشريعة المطهرة بلسان العرب.\nوتلك الأشياء:\nكالعلم بالرجال، وأساميهم، وأنسابهم، وأعمارهم، ووقت وفاتهم.\nوالعلم بصفات الرواة، وشرائطهم التي يجوز معها قبول روايتهم.\nوالعلم بمستند الرواة، وكيفية أخذهم الحديث، وتقسيم طرقه.\nوالعلم بلفظ الرواة، وإيرادهم ما سمعوه، وإيصاله إلى من يأخذه عنهم، وذكر مراتبه.\nوالعلم بجواز نقل الحديث بالمعنى، ورواية بعضه، والزيادة فيه، والإضافة إليه ما ليس منه، وانفراد الثقة بزيادة فيه.\nوالعلم بالمسند وشرائطه، والعالي منه، والنازل.\nوالعلم بالمرسل، وانقسامه إلى المنقطع، والموقوف، والمعضل، وغير ذلك، واختلاف الناس في قبوله، وردِّه.","vol":"1","page":37},{"text":"والعلم بالجرح والتعديل، وجوازهما ووقوعهما، وبيان طبقات المجروحين.\nوالعلم بأقسام الصحيح، والكاذب، وانقسام الخبر إليهما، وإلى الغريب، والحسن وغيرهما.\nوالعلم بأخبار التواتر، والآحاد، والناسخ، والمنسوخ.\nوغير ذلك مما تواضع عليه أئمة الحديث، وهو بينهم متعارف.\nفمن أتقنها، أتى دار هذا العلم من بابها، وأحاط بها من جميع جهاتها، وبقدر ما يفوته منها تنزل عن الغاية درجته، وتنحط عن النهاية رتبته، إلا أن معرفة التواتر والآحاد، والناسخ والمنسوخ - وإن تعلقت بعلم الحديث - فإن المحدث لا يفتقر إليها؛ لأن ذلك من وظيفة الفقيه؛ لأنه يستنبط الأحكام من الأحاديث، فيحتاج إلى معرفة المتواتر، والآحاد، والناسخ، والمنسوخ\nفأما المحدث، فوظيفته أن ينقل، ويروي ما سمعه من الأحاديث كما سمعه، فإن تصدى لما وراءه، فزيادة في الفضل، وكمال في الاختيار.\nجمعنا الله وإياكم معشر الطالبين على قبول الدلائل، وألهمنا وإياكم الاقتداء بالسلف الصالح من الأئمة الأوائل، وأحلَّنا وإياكم من العلم النافع أعلى المنازل، ووفقنا وإياكم للعمل بالعالي من الحديث، والنازل، إنه سميع الدعاء، حقيق بالإجابة.","vol":"1","page":38},{"text":"<span data-type=\"title\" id=toc-10>الفصل الأول: في انتشار علم الحديث، ومبدإِ جمعه وتأليفه</span>\nحيث ثبت ما قلناه في المقدمة، من كون علم الحديث من العلوم الشرعية، وأنه من أصول الفروض، وجب الاعتناء به، والاهتمام بضبطه وحفظه، ولذلك يَسَّرَ الله - ﷾ - له أولئك العلماء الأفاضل، والثقات الأماثل، والأعلام المشاهير، الذي حفظوا قوانينه، واحتاطوا فيه، فتناقلوه كابرًا عن كابر، وأوصلوه كما سمعه أولٌ إلى آخر، وحبَّبه الله إليهم لحكمة حفظ دينه، وحراسة شريعته. فما زال هذا العلم من عهد الرسول صلوات الله وسلامه عليه - والإسلام غض طري، والدين محكم الأساس قوي (١) - أشرف العلوم، وأجلَّها لدى الصحابة - ﵃ -، والتابعين بعدهم، وتابعي التابعين، خلفًا بعد سلف (٢)، لا يشرف بينهم أحد بعد حفظ كتاب الله ﷿، إلا بقدر ما يحفظ منه، ولا يعظم في النفوس إلا بحسب ما يُسْمَعُ من الحديث عنه، فتوفرت الرغبات فيه، وانقطعت الهمم على تعلُّمه، حتى لقد كان أحدهم يرحل المراحل ذوات العدد\n_________\n(١) في المطبوع \" قويًا \" وهو خطأ، لأنه خبر بعد خبر.\n(٢) في المطبوع: يعظمه وأهله الخلف بعد سلف.","vol":"1","page":39},{"text":"ويقطع الفيافي والمفاوز الخطيرة، ويجوب البلاد شرقًا وغربًا في طلب حديثٍ واحدٍ ليسمعه من راويه. فمنهم من يكون الباعث له على الرِّحلة طلب ذلك الحديث لذاته. ومنهم من يقرن بتلك الرغبة سماعه من ذلك الراوى بعينه، إما لثقته في نفسه، وصدقه في نقله، وإما لعلو إسناده، فانبعثت العزائم إلى تحصيله.\nوكان اعتمادهم أولًا على الحفظ والضبط في القلوب والخواطر، غير ملتفتين إلى ما يكتبونه، ولا معولين على ما يسطرونه، محافظة على هذا العلم، كحفظهم كتاب الله ﷿، فلما انتشر الإسلام، واتسعت البلاد، وتفرقت الصحابة في\nالأقطار، وكثرت الفتوح، ومات معظم الصحابة، وتفرق أصحابهم وأتباعهم، وقل الضبط، احتاج العلماء إلى تدوين الحديث وتقييده بالكتابة، ولعمري إنها الأصل، فإن الخاطر يغفل، والذهن يغيب، والذكر يهمل، والقلم يحفظ ولا ينسى (١) .\nفانتهى الأمر إلى زمن جماعة من الأئمة، مثل عبد الملك بن جريج،\n_________\n(١) على أنه ثبت عن بعض الصحابة ﵃ أنهم كانوا يكتبون بعضًا من حديث رسول الله ﷺ لهم أو لغيرهم، من ذلك كتابة بعض الصحابة لأبي شاه - وهو رجل من أهل اليمن - بأمر رسول الله ﷺ خطبة من خطبه، ومنه ما ذكر أبو هريرة من شأن عبد الله بن عمرو بن العاص، ﵄، ومنه ما كان من قصة صحيفة لعلي بن أبي طالب ﵁ فيها شيء من العلم، وكل ذلك في الصحيح، ومن ذلك كتاب رسول الله ﷺ إلى أهل اليمن، أخرجه النسائي والدارمي وغيرهما.","vol":"1","page":40},{"text":"ومالك بن أنس، وغيرهما ممن كان في عصرهما. فدوَّنوا الحديث.\nحتى قيل: إن أول كتاب صنف في الإسلام «كتاب ابن جريج (١)» وقيل: «موطأ مالك» -رحمة الله عليهما.\nوقيل: إن أول من صنف وبوَّب الربيع بن صبيح (٢) بالبصرة.\nثم انتشر جمع الحديث وتدوينه، وسطره في الأجزاء والكتب، وكثر ذلك وعظم نفعه إلى زمن الإمامين، أبي عبد الله محمد بن إسماعيل البخاري، وأبي الحسين مسلم بن الحجاج النيسابوري، - رحمهما الله - فدونا كتابيهما، وفعلا ما الله مجازيهما عليه من نصح المسلمين، والاهتمام بأمور الدين، وأثبتا في كتابيهما من الأحاديث ما قطعا بصحته، وثبت عندهما نقله.\nوسيجيء فيما بعد من هذه المقدمة شرط كتابيهما، وذكر الصحيح والفاسد مشروحًا مفصلًا إن شاء الله تعالى، وسميا كتابيهما «الصحيح من الحديث» وأطلقا هذا الاسم عليهما، وهما أول من سمى كتابه ذلك،\n_________\n(١) هو عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي ثقة فقيه فاضل، لكنه يدلس ويرسل، خرج له الجماعة. مات سنة مئة وخمسين أو بعدها وقد جاوز السبعين.\n(٢) هو الربيع بن صبيح - بفتح الصاد كما ضبطه الحافظ في \" التقريب \" - السعدي البصري صدوق سيئ الحفظ وكان عابدًا مجاهدًا.\nوقد ذكروا أن أول من جمع الحديث ابن جريج بمكة وابن إسحاق ومالك في المدينة، والربيع بن صبيح أو سعيد بن أبي عروبة أو حماد بن سلمة بالبصرة، وسفيان الثوري بالكوفة، والأوزاعي بالشام، وهشيم بواسط، ومعمر باليمن، وجرير بن عبد الحميد بالري، وابن المبارك بخراسان، وكل هؤلاء من رجال القرن الثاني الهجري، وما جمعوه من الحديث كان مختلطًا بأقوال الصحابة وفتاوى التابعين.","vol":"1","page":41},{"text":"ولقد صدقا فيما قالا، وبرَّا فيما زعمًا (١)، ولذلك رزقهما الله من حسن القبول في شرق الأرض وغربها، وبرها وبحرها، والتصديق لقولهما، والانقياد لسماع كتابيهما، ما هو ظاهر مستغن عن البيان، وما ذلك إلا لصدق النية، وخلوص الطوية، وصحة ما أودعا كتابيهما من الأحاديث.\nثم ازداد انتشار هذا النوع من التصنيف والجمع والتأليف، وكثر في أيدي المسلمين وبلادهم، وتفرقت أغراض الناس، وتنوعت مقاصدهم، إلى أن انقرض ذلك العصر الذي كانا فيه حميدًا (٢) عن جماعة من الأئمة والعلماء قد جمعوا وألفوا: مثل أبي عيسى محمد بن عيسى الترمذي، وأبي داود سليمان بن الأشعث السجستاني، وأبي عبد الرحمن أحمد بن شعيب النسائي - ﵏ جميعًا - وغيرهم من\nالعلماء الذين لا يحصون كثرة. وكأن ذلك العصر كان خلاصة العصور في تحصيل هذا العلم، وإليه المنتهى.\nثم من بعده نقص ذلك الطلب بعد، وقل ذلك الحرص، وفترت تلك الهمم، وكذلك كلُّ نوع من أنواع العلوم والصنائع والدول وغيرها (٣) فإنه يبتدئ قليلًا قليلًا، ولا يزال ينمى ويزيد، ويعظم إلى أن يصل\n_________\n(١) الزعم هنا بمعنى الظن الراجح.\n(٢) في المطبوع: ذلك العصر الحميد.\n(٣) في المطبوع: وغيرهم.","vol":"1","page":42},{"text":"إلى غاية هي منتهاه، ويبلغ إلى أمَد هو أقصاه، ثم يعود، فكأنَّ غاية هذا العلم انتهت إلى البخاري ومسلم، ومن كان في عصرهما من علماء الحديث. ثم نزل وتقاصر إلى زماننا هذا، وسيزداد تقاصرًا والهمم قصورًا، سنة الله في خلقه، ولن تجد لسنة الله تبديلًا.\n\n<span data-type=\"title\" id=toc-11>الفصل الثاني: في بيان اختلاف أغراض الناس ومقاصدهم في تصنيف الحديث</span>\nما زلت أتتبع كتب الحديث، وأطلبها رغبة في معرفته، والإحاطة به، لما يلزمني من أمور الإسلام والدين (١)، فوجدت بعون الله فيها كل مطلوب، وأدركت فيها بلطفه كل مرغوب، ورأيت هذا العلم على شرفه وعلو منزلته، وعظم قدره، علمًا عزيزًا، مشكل اللفظ والمعنى، والناس في تصانيفهم التي جمعوها فيه وألفوها مختلفو الأغراض، متنوعو المقاصد.\nفمنهم من قصرت همته على تدوين الحديث مطلقًا ليحفظ لفظه، ويستنبط منه الحكم، كما فعله عبيد الله بن موسى العبسي (٢)، وأبو داود\n_________\n(١) في المطبوع: \" يبعثني وازع الإسلام والدين \".\n(٢) هو أبو محمد بن عبيد الله بن موسى بن أبي المختار باذام العبسي الكوفي ثقة خرج له الجماعة مات سنة ٢١٣ هـ.","vol":"1","page":43},{"text":"الطيالسي (١) وغيرهما من أئمة الحديث أولًا وثانيًا أحمد بن حنبل ومن بعده، فإنهم أثبتوا الأحاديث في مسانيد رواتها، فيذكرون مسند أبي بكر الصديق - ﵁ - مثلًا، ويثبتون فيه كل ما رووه عنه، ثم يذكرون بعده الصحابة واحدًا بعد واحد على هذا النسق.\nومنهم من يثبت الأحاديث في الأماكن التي هي دليل عليها، فيضعون لكل حديث بابًا يختص به، فإن كان في معنى الصلاة، ذكروه في «باب الصلاة» وإن كان في معنى الزكاة، ذكروه في «باب الزكاة»، كما فعله مالك بن أنس في كتاب «الموطأ» إلا أنه - لقلة ما فيه من الأحاديث قلت أبوابه.\nثم اقتدى به من بعده.\nفلما انتهى الأمر إلى زمن البخاري ومسلم، وكثرت الأحاديث المودعة في كتابيهما، كثرت أبوابهما وأقسامهما، واقتدى بهما من جاء بعدهما.\nوهذا النوع أسهل مطلبًا من الأول لوجهين.\n_________\n(١) هو الحافظ الكبير سليمان بن داود بن الجارود الفارسي الأصل البصري الثقة صاحب المسند المطبوع في الهند، وقد رتبه الشيخ أحمد عبد الرحمن البنا الساعاتي على الأبواب وأسماه \" منحة المعبود في ترتيب مسند الطيالسي أبي داود \" مات سنة أربع ومائتين عن عمر يناهز الثمانين.","vol":"1","page":44},{"text":"الأول: أن الإنسان قد يعرف المعنى الذي يطلب الحديث لأجله، وإن لم يعرف راويه، ولا في مسند من هو، بل ربما لا يحتاج إلى معرفة راويه. فإذا أراد حديثًا يتعلق بالصلاة طلبه من «كتاب الصلاة»، وإن لم يعرف أن راويه أبو بكر - ﵁ -.\nوالوجه الثاني: أن الحديث إذا ورد في «كتاب الصلاة»، علم الناظر فيه أن ذلك الحديث هو دليل ذلك الحكم من أحكام الصلاة، فلا يحتاج أن يتفكر فيه ليستنبط الحكم منه، بخلاف الأول.\nومنهم من استخرج أحاديث تتضمن ألفاظًا لغوية، ومعاني مشكلة، فوضع لها كتابًا قصره على ذكر متن الحديث، وشرح غريبه وإعرابه ومعناه، ولم يتعرض لذكر الأحكام كما فعله أبو عبيد القاسم بن سلام (١)، وأبو محمد عبد الله بن مسلم بن قتيبة وغيرهما.\nومنهم من أضاف إلى هذا الاختيار ذكر الأحكام وآراء الفقهاء، مثل أبي سليمان حَمْد بن محمد الخطابي (٢) في «معالم السنن»، و«أعلام السنن» وغيره من العلماء.\n_________\n(١) وكتابه في غريب الحديث طبع حديثًا في الهند، ويقع في ثلاثة أجزاء.\n(٢) هو الإمام العلامة حمد بن محمد بن إبراهيم بن خطاب البستي الثقة الثبت أحد أوعية العلم والأدب واللغة والفقه، وكتابه \" معالم السنن \" الذي أملاه على \" سنن أبي داود \" يشهد له بطول الباع وسعة الإطلاع توفي ﵀ سنة ٣٨٨ هـ.","vol":"1","page":45},{"text":"ومنهم من قصد ذكر الغريب دون متن الحديث، فاستخرج الكلمات الغريبة، ودونها ورتبها وشرحها، كما فعله أبو عبيد أحمد بن محمد الهروي وغيره من العلماء.\nومنهم من قصد إلى استخراج أحاديث تتضمن ترغيبًا وترهيبًا، وأحاديث تتضمن أحكامًا شرعية غير جامعة، فدوَّنها وأخرج متونها وحدها، كما فعله أبو محمد الحسين بن مسعود (١) في كتاب «المصابيح» وغير هؤلاء المذكورين من أئمة الحديث لو رُمْنا أن نستقصى ذكر كتبهم، واختلاف أغراضهم ومقاصدهم في تصانيفهم، لطال الخطب، ولم ننته إلى حد.\nفاختلاف الأغراض هو الداعي إلى اختلاف التصانيف.\n\n<span data-type=\"title\" id=toc-12>الفصل الثالث: في اقتداء المتأخرين بالسابقين، وسبب اختصارات كتبهم وتأليفها</span>\nلما كان أولئك الأعلام هم الأولين في هذا الفن، والسابقين إليه، لم يأت صنعهم على أكمل الأوضاع وأتم الطرق، فإن غرضهم كان أولًا حفظ الحديث مطلقًا وإثباته، ودفع الكذب عنه، وحذف\n_________\n(١) هو محيي السنة الحسين بن مسعود الفراء البغوي المفسر المحدث الفقيه صاحب المؤلفات النافعة التي تدل على اتساع دائرته في النقل والتحقيق، توفي في مرو الروذ من مدن خراسان سنة ٥١٦ هـ وله من العمر بضع وسبعون سنة.","vol":"1","page":46},{"text":"الموضوعات عليه، والنظر في طرقه وحفظ رجاله، وتزكيتهم، واعتبار أحوالهم، والتفتيش عن دخائل أمورهم، حتى قدحوا فيمن قدحوا، وجرحوا من جرحوا، وعدَّلوا من عدَّلوا، وأخذوا عمن أخذوا، وتركوا من تركوا. هذا بعد الاحتياط والضبط والتدبر، فكان هذا مقصدهم الأكبر، وغرضهم الأوفر، ولم يتسع الزمان لهم والعمر لأكثر من هذا الغرض الأعم، والمهم الأعظم (١)، ولا رأوا في أديانهم (٢) أن يشتغلوا بغيره من لوازم هذا الفن التي هي كالتوابع، بل ولا كان يجوز لهم ذلك، فإن الواجب أولًا إثبات الذات، ثم ترتيب الصفات، والأصل، إنما هو عين الحديث وذاته، ثم بعد ذلك ترتيبه وتحسين وضعه، ففعلوا ما هو الفرض المتعين، واخترمتهم المنايا قبل الفراغ والتخلي لما فعله التابعون لهم، والمقتدون بهم، والمهتدون بهديهم، فتعبوا - ﵏ - لراحة من بعدهم، ونصبوا لدعة (٣) من اقتفى آثارهم.\nثم جاء الخلف الصالح، فأحبوا أن يظهروا تلك الفضيلة، ويشيعوا تلك المنقبة الجليلة، وينشروا تلك العلوم التي أفنوا أعمارهم في جمعها، ويفصلوا تلك الفوائد التي أجملوا تحسين وضعها، إما بإبداع ترتيب، أو بزيادة تهذيب، أو اختصار وتقريب، أو استنباط حكم، وشرح غريب.\n_________\n(١) في المطبوع: والمهم حتى يستوفوا الكلام على المهم الأعظم.\n(٢) في المطبوع \" دنياهم \".\n(٣) الدعة: الخفض والسعة في العيش.","vol":"1","page":47},{"text":"فمن هؤلاء المتأخرين من جمع بين كتب الأولين بنوع من التصرف والاختصار، كما فعله أبو بكر أحمد بن محمد البرقاني (١)، وأبو مسعود إبراهيم ين محمد بن عبيد الدمشقي (٢)، واقتفى أثرهما أبو عبد الله محمد بن أبي نصر الحميدي (٣) . فإنهم جمعوا بين كتابي البخاري ومسلم، ورتبوا كتبهم على المسانيد، دون الأبواب، كما سبق ذكره.\nوتلاهم آخرًا أبو الحسن رزين بن معاوية العبدري السرقسطي (٤)، فجمع بين كتب البخاري ومسلم و«الموطأ» لمالك، و«جامع أبي عيسى الترمذي»، و«سنن أبي داود السجستاني»، و«سنن أبي عبد الرحمن النسائي» - رحمة الله عليهم -\n.ورتب كتابه على الأبواب دون المسانيد،\n_________\n(١) هو الحافظ شيخ الفقهاء والمحدثين أبو بكر أحمد بن محمد بن أحمد بن غالب الخوارزمي البرقاني شيخ بغداد، قال الخطيب: كان ثقة ورعًا ثبتًا لم نر في شيوخنا أثبت منه، عارفًا بالفقه، له حظ من علم العربية كثير، صنف مسندًا ضمنه ما اشتمل عليه صحيح البخاري ومسلم، مات سنة ٤٢٥ هـ.\n(٢) هو إبراهيم بن محمد بن عبيد الدمشقي الحافظ مصنف كتاب \" الأطراف \" وأحد من برز في هذا العلم. قال الخطيب: سافر الكثير وكتب ببغداد عن أصحاب أبي سعيد الحراني وبالبصرة والأهواز وواسط وخراسان وأصبهان، وكان له عناية بالصحيحين، كان صدوقًا دينا ورعًا فهمًا، مات سنة إحدى وأربعمئة.\n(٣) هو الحافظ الثبت الإمام أبو عبد الله محمد بي أبي نصر الأزدي الحميدي الاندلسي الظاهري. قال ابن ماكولا: لم أر مثل صديقنا الحميدي في نزاهته وعفته وورعه وتشاغله بالعلم. كان ورعًا ثقة إمامًا في الحديث وعلله ورواته، متحققًا في علم التحقيق والأصول على مذهب أصحاب الحديث، له عدة مؤلفات منها \" جذوة المقتبس \" و\" الجمع بين الصحيحين \" ﵀ توفي سنة ٤٨٨ هـ.\n(٤) هو أبو الحسن رزين بن معاوية بن عمار العبدري السرقسطي الأندلسي جاور بمكة زمنًا طويلًا وتوفي بها سنة ٥٣٥ هـ، واسم كتابه \" التجريد للصحاح الستة \".","vol":"1","page":48},{"text":"إلا أن هؤلاء جميعهم لم يودعوا كتبهم إلا متون الحديث عارية من الشرح والتفسير، حسب ما أداهم إليه الغرض، وأحسنوا في الصنع، وفعلوا ما جنوا ثمرته دنيا وأخرى، وسنوا لمن بعدهم الطريق ومهدوا المحجة في طلب هذا العلم، فأحسن الله إليهم.\n\n<span data-type=\"title\" id=toc-13>الفصل الرابع: في خلاصة الغرض من جمع هذا الكتاب</span>\nلما وقفت على هذه الكتب، ورأيتها في غاية من الوضع الحسن والترتيب الجميل، ورأيت كتاب «رزين» هو أكبرها وأعمها، حيث حوى هذه الكتب الستة التي هي أم كتب الحديث، وأشهرُها في أيدي الناس، وبأحاديثها أخذ العلماء، واستدل الفقهاء، وأثبتوا الأحكام، وشادوا مباني الإسلام.\nومصنفوها أشهر علماء الحديث، وأكثرهم حفظًا، وأعرفهم بمواضع الخطأ والصواب، وإليهم المنتهى، وعندهم الموقف. وسنعقد فيما بعد بابًا يتضمن مناقبهم وفضائلهم، وإلى أين انتهت مراتبهم في هذا الفن.\nفحينئذ أحببت أن أشتغلَ بهذا الكتاب الجامع لهذه الصحاح،","vol":"1","page":49},{"text":"وأعتني بأمره، ولو بقراءته ونسخه، فلما تتبعته وجدته - على ما قد تعب فيه - قد أودع أحاديث في أبواب، غير تلك الأبواب أولى بها، وكرر فيه أحاديث كثيرة، وترك أكثر منها.\nثم إنني جمعت بين كتابه وبين الأصول الستة التي ضمنها كتابه، فرأيت فيها أحاديث كثيرة لم يذكرها في كتابه، إما للاختصار، أو لغرض وقع له فأهملها، ورأيت في كتابه أحاديث كثيرة لم أجدها في الأصول التي قرأتها وسمعتها ونقلت منها، وذلك لاختلاف النسخ والطرق، ورأيته قد اعتمد في ترتيب كتابه على أبواب البخاري، فذكر بعضها، وحذف بعضها.\nفناجتني نفسي أن أُهذِّب كتابه، وأرتب أبوابه، وأوطئ مقصده، وأسهل مطلبه، وأضيف إليه ما أسقطه من الأصول، وأتبعه شرح ما في الأحاديث من الغريب والإعراب والمعنى، وغير ذلك مما يزيده إيضاحًا وبيانًا، فاستصغرت نفسي عن ذلك، واستعجزتها (١)، ولم يزل الباعث يقوى، والهمة تنازع، والرغبة تتوفر، وأنا أعللها بما في ذلك من التعرض للملام، للانتصاب للقدح، والأمن من ذلك جميعه مع الترك، ويأبي الله إلا أن يتم نوره، فتحققت بلطف الله العزيمة،\n_________\n(١) في المطبوع: فاستصغرت نفسي هنالك واستعجزتها عن ذلك.","vol":"1","page":50},{"text":"وصدقت بعونه النية، وخلصت بتوفيقه الطوية. فشرعت في الجمع بين هذه الكتب الستة التي أودعها «رزين» -﵀ - كتابه، وصَدَفْتُ عما فعله ورتبه، فاعتمدت على الأصول دون كتابه، واخترت له وضعًا يزيد (١)، بيانه حسبما أدى إليه اجتهادي وانتهى إليه عرفاني.\nهذا بعد أن أخذت فيه رأي أولى المعارف والنُّهى، وأرباب الفضل والذكاء، وذوي البصائر الثاقبة، والآراء الصائبة، واستشرت فيه من لا أتهمه دينًا وأمانة وصدقًا ونصيحة (٢)، وعرضت عليه الوضع الذي عرض لي، واستضأت به في هذا الصنع الذي سنح لي، فكلٌّ أشار بما قوى العزم، وحقق إخراج ما في القوة إلى الفعل.\nفاستخرت الله تعالى، وسألته أن يجعله خالصًا لوجهه، ويتقبله ويعين على إنجازه بصدق النية فيه، ويسهله، وهو المجازي على مودعات السرائر، وخفيات الضمائر.\nهذا مع كثره العوائق الدنيوية، وازدحام العوارض الضرورية، وتكاثر الفوادح النفسانية، وضيق الوقت عن فراغ البال لمثل هذا المهم\n_________\n(١) في الأصل: يرد.\n(٢) في هامش الأصل ما نصه: كان شيخًا له في ديار بكر.","vol":"1","page":51},{"text":"العزيز، والغرض الشريف الذي إذا أعطاه الإنسان كله واتاه منه أيسره، وإذا قصر عليه عمره أمكنه منه أقصره، ولولا أن الباعث عليه ديني، والغرض منه أخروي، لكانت القدرة على الإلمام به واهية، والهمة عن التعرض إليه قاصرة، والعزيمة عن الشروع فيه فاترة، وإنما كان المحرك قويًا، والجاذب شريفًا عليًا.\nوأنا أسأل كل من وقف عليه، ورأى فيه خللًا، أو لمح فيه زللًا أن يصلحه، حائزًا به جزيل الأجر وجميل الشكر، فإن المهذب قليل، والكامل عزيز، بل عديم، وأنا معترف بالقصور والتقصير، مقر بالتخلف عن هذا المقام الكبير.\nعلى أن هذا الكتاب في نفسه بحر زاخرة أمواجه، وبر وعرة فجاجه، لا يكاد الخاطر يجمع أشتاته، ولا يقوم الذكر بحفظ أفراده، فإنها كثيرة العدد، متشعبة الطرق، مختلفة الروايات، وقد بذلت في جمعها وترتيبها الوسع، واستعنت بتوفيق الله تعالى ومعونته في تأليفه وتهذيبه، وتسهيله وتقريبه.\nوسميته: «جامع الأصول في أحاديث الرسول - ﷺ -» .","vol":"1","page":52},{"text":"<span data-type=\"title\" id=toc-14>الباب الثاني: في كيفية وضع الكتاب</span>، وفيه ستة فصول\n<span data-type=\"title\" id=toc-15>الفصل الأول: في ذكر الأسانيد والمتون</span>\nلما وفق الله ﷾ للشروع في هذا الكتاب، وسهل طريقه، فكنت فيه طالبًا أقرب المسالك وأهداها إلى الصواب، أول ما بدأت به أنني حذفت الأسانيد، كما فعله الجماعة المقدَّم ذكرهم - رحمة الله عليهم - ولنا في الاقتداء بهم أسوة حسنة، لأن الغرض من ذكر الأسانيد كان أولًا لإثبات الحديث وتصحيحه، وهذه كانت وظيفة الأولين رحمة الله عليهم (١) -، وقد كفونا تلك المؤنة، فلا حاجة بنا إلى ذكر ما قد\n_________\n(١) بل هي وظيفة كل عالم في كل عصر إذا تمكن في هذا العلم وقويت معرفته، فله أن يحكم بالصحة أو بالضعف على الحديث بعد الفحص عن إسناده وعلله، قال النووي ﵀ في رده على ابن الصلاح: والأظهر عندي جواز التصحيح لمن تمكن وقويت معرفته، قال العراقي: وهذا هو الذي عليه عمل أهل الحديث، فقد صحح غير واحد من المعاصرين لابن الصلاح ومن بعده أحاديث لم يجر لمن تقدمهم فيها تصحيح كأبي الحسن بن القطان، والضياء المقدسي، وزكي الدين عبد العظيم المنذري ومن بعدهم. انظر المقدمة ص ١٢، ١٣.","vol":"1","page":53},{"text":"فرغوا منه، وأغنونا عنه، فلم أثبت إلا اسم الصحابي الذي روى الحديث عن النبي -ﷺ- إن كان خبرًا، أو اسم من يرويه عن الصحابي إن كان أثرًا، اللهم إلا أن يعرض في الحديث ذكر اسم أحد رواته فيما تمس الحاجة إليه، فأذكره لتوقف فهم المعنى المذكور في الحديث عليه.\nوقد أفردت بابًا في آخر الكتاب يتضمن أسماء الجماعة المذكورين في جميع الكتاب، إن كان صحابيًا، أو تابعيًا، أو غيره، ورتبته على حروف (أب ت ث) .\nوكتبت الأسماء في أول الحديث على الهامش، وذكرت بإزائه ما أمكن معرفته من نسبه وعمره، وإسلامه وحاله، حسبما انتهت إليه القدرة، ومن لم أجد له ذكرًا ذكرت اسمه، وتركته مفتوحًا لأحققه، وقصدت في ذلك إزالة الخلل والتصحيف في الأسماء والاشتباه.\nوأما متون الحديث، فإنني لم أثبت منه إلا ما كان حديثًا عن رسول الله -ﷺ-، أو أثرًا عن صحابي، وما كان من أقوال التابعين ومن بعدهم من مذاهب الفقهاء والأئمة، فلم أذكره إلا نادرًا، اقتداء بالحميدي -﵀ - وغيره ممن جمع بين الكتب ما عدا رزينًا، فإنه ذكر في كتابه فقه مالك -﵀ - الذي في «الموطأ»، وتراجم","vol":"1","page":54},{"text":"أبواب كتاب البخاري، وغير ذلك مما لا حاجة إليه.\nواعتمدت في النقل من كتابي البخاري ومسلم على ما جمعه الإمام أبو عبد الله الحُميدي في كتابه، فإنه أحسن في ذكر طرقه، واستقصى في إيراد رواياته، وإليه المنتهى في جمع هذين الكتابين (١) .\nوأما باقي الكتب الأربعة، فإني نقلتها من الأصول التي قرأتها وسمعتها، وجمعت بينها وبين نسخ أخرى منها.\nوعولت في المحافظة على ألفاظ البخاري ومسلم أكثر من غيرهما من باقي الأئمة الأربعة، اللهم إلا أن يكون في غيرهما زيادة أو بيان أو بسط، فإنني أذكرها، وإن كان الحميدي قد أغفل شيئًا وعثرت عليه، أثبته من الأصول، وتتبعت الزيادات من جميع الأمهات، وأضفتها إلى مواضعها.\nوأما الأحاديث التي وجدتها في كتاب «رزين»، ولم أجدها في الأصول، فإنني كتبتها نقلًا من كتابه على حالها في مواضعها المختصة بها، وتركتها بغير علامة، وأخليت لذكر اسم من أخرجها موضعًا،\n_________\n(١) ذكر العلماء بأن الحميدي لم يقتصر في كتابه على ذكر ألفاظ \" الصحيحين \"، بل أتى فيه بزيادات صرح بأنها من كتب المستخرجين عليهما، ولعل المؤلف ينقل عنه ما كان منسوبًا إلى الشيخين البخاري ومسلم أو أحدهما، دون ما زاده من كتب المستخرجين وغيرها، فقد تتبع في غير ما حديث، فوجد كما ذكرنا.","vol":"1","page":55},{"text":"لعلي أتتبع نسخًا أخرى لهذه الأصول وأعثر عليها فأُثبت اسم من أخرجها.\nوقد أشرت في أوائل الكتاب إلى ذكر أحاديث، من ذلك: أن رزينًا أخرجها ولم أجدها في الأصول.وأخليت ذكر الباقي ليعلم أنه من ذلك القبيل.\n\n<span data-type=\"title\" id=toc-16>الفصل الثاني: في بيان وضع الأبواب والفصول</span>\nقد سبق في الباب الأول أن من العلماء من رتب كتابه على المسانيد، ومنهم من رتبه على الأبواب، ورجحنا اختيار الأبواب على المسانيد بما قدمنا ذكره، فلذلك اخترنا لكتابنا الأبواب على المسانيد، ولأن هذه الكتب الستة الأصول، جميعها مرتبة على الأبواب، فكان الاقتداء بهم أولى.\nوحيث اعتبرت أبواب كتبهم وجدتها مختلفة في الوضع، فإن البخاري قد ذكر أحاديث في أبواب من كتابه ذكرها غيره في غير تلك الأبواب وكذلك كل منهم، فصدفت عن ذلك،\nثم إنني عمدت إلى الأحاديث جميعها في هذه الكتب الستة، فاعتبرتها وتتبعتها، واستخرجت معانيها، فبنيت الأبواب على المعاني التي دلت عليها الأحاديث، فكل حديث انفرد بمعنى أثبته في باب يخصه.","vol":"1","page":56},{"text":"فإن اشتمل على أكثر من معنى واحد، فلا يخلو: أن يكون اشتماله على ذلك اشتمالًا واحدًا، أو أحد المعاني فيه أغلب من الآخر، فإن كان اشتماله عليه اشتمالا واحدًا، أوردته في آخر الكتاب في كتاب سميته «كتاب اللواحق» وقسمته إلى أبواب عدة، يتضمن كل باب منها أحاديث تشتمل على معاني متعددة من جنس واحد.\nعلى أن هذا «كتاب اللواحق» جميعه ما يعظم قدره ولا يطول، فإنه لا يتجاوز ثلاثة كراريس (١) .\nوأما ما كان مشتملًا على أكثر من معنى واحد، إلا أنه بأحدها أخص، وهو فيه أغلب، فإنني أثبته في الباب الذي هو أخص به وأغلب عليه، وقصدت فيه غالبًا أن يكون في باب المعني الذي هو أول الحديث.\nثم إنني عمدت إلى كل كتاب من الكتب المسماة في جميع الكتب وفصلته إلى أبواب، وفصول، وأنواع، وفروع، وأقسام، بحسب ما اقتضته القسمة التي تراها في الكتاب.\nوكان الموجب لهذا التقسيم اختلاف معاني الأحاديث التي تختص\n_________\n(١) جمع كراسة وهي الجزء من الصحيفة، يقال: قرأت كراسة من كتاب سيبويه، وهذا الكتاب عدة كراريس، وتقول: التاجر مجده في كيسه، والعالم مجده في كراريسه.","vol":"1","page":57},{"text":"بكل كتاب، فإن منها ما يتعلق بوجوبه (١)، ومنها ما يتعلق بأركانه وحقيقته، ومنها ما يتعلق بسننه ونوافله، ومنها ما يتعلق بشروطه ولوازمه، ومنها ما يتعلق بالحث عليه والترغيب فيه، ومنها ما يتعلق بفضله وشرفه.\nوأشياء كثيرة تراها في غضون الكتاب، كل واحد منها لمعنى.\nثم إنني عمدت إلى كل فصل وكل فرع وكل باب، فنضدت الأحاديث فيه، كل حديث يتلو ما يشبهه، أو يماثله أو يقاربه بحيث إنك إذا تجاوزت ذلك المعنى من ذلك الفصل لا تكاد تعود تراه في باقي الفصول إلا نادرًا، لضرورة اقتضته، أو سهو.\nوإذا جاء من الأحاديث شيء يتعلق بذلك الكتاب وليس معه حديث آخر من نوعه، كتبته في فصل أو فرع من تقسيم ذلك الكتاب، حيث ليس معه حديث من جنسه ونوعه مثله أو أمثاله.\nثم إنني عمدت إلي ما جاء من الأحاديث في فضائل جميع الكتب المودعة في كتابنا، وما جاء في فضائل الأنبياء والصحابة وغيرهم، فجعلته كتابًا واحدًا سميته «كتاب الفضائل والمناقب» وأودعته كل حديث\n_________\n(١) في المطبوع: بموجبه، وهو تحريف.","vol":"1","page":58},{"text":"يتضمن فضل شيء من الأعمال والأقوال والأحوال والرجال، ولم أضف فضل كل شيء إلى بابه، فإنه يجيء متفرقًاَ، فرأيت أن جمعه أولى، وستراه إن شاء الله تعالى مفصلًا مبوبًا.\n\n<span data-type=\"title\" id=toc-17>الفصل الثالث: في بيان التقفية، وإثبات الكتب في الحروف</span>\nلما نضدت الأحاديث في الأبواب والفصول والفروع - كما سبق بيانه - رأيتها كثيرة العدد، والكتاب في نفسه كبير المقدار، يحتاج الناظر فيه والطالب لحديث من أحاديثه أن يتطلب كتبه التي هي تراجمه، حتى يجد الحديث المطلوب فيها، وكان عليه في ذلك كلفة ومشقة متعبة، فخرجت أسماء الكتب المودعة في الكتاب، وجعلتها مرتبة على حروف (أب ت ث) طلبًا لتسهيل كلفة الطلب، وتقريبًا على المريد بلوغ الأرب.\nولم أضبط في وضعها الحرف الأصلي من الكلمة فحسب، إنما لزمت الحرف الذي هو أول الكلمة، سواء كان أصليًا أو زائدًا، ولم أحذف من الكلمة إلا (١) الألف واللام التي للتعريف حسب.\n_________\n(١) كلمة \" إلا \" لم ترد في المطبوع.","vol":"1","page":59},{"text":"فأودعت «كتاب الإيمان والإسلام»، و«كتاب الإيلاء»، و«كتاب الآنية»: في حرف الهمزة. وهذا حرف أصلي.\nووضعت فيه أيضًا «كتاب الاعتصام»، و«كتاب إحياء الموات» وهذا حرف زائد، فإن «الاعتصام» حقه أن يكون في حرف «العين» و«إحياء الموت» في حرف «الحاء» .\nوكذلك جميع الكتب على الوضع، ولم أقصد به إلا طلب الأسهل، فإن كتب الحديث يشتغل بها الخاص والعام، والعالم بتصرف اللفظ والجاهل.\nولو كلفت العامي أن يعرف الحرف الأصلي من الزائد لتعذر عليه، لكنه يسهل عنده معرفة الحرف الذي هو في أول الكلمة من غير نظر إلي أنه أصلي أو زائد.\nثم وجدت في الأبواب أبوابًا عدة، هي من جملة الكتب التي انقسم الكتاب إليها، وإذا ذكرتها في الحرف الذي يختص بها أكون قد أفردت أحد أحكام ذلك الكتاب عنه، وفرقته ووضعته في غير موضعه الأولى به.\nمثال ذلك: أن «كتاب الجهاد» هو في جرف الجيم، وفي جملة أحكام الجهاد أبواب عدة لا يجوز أن تنفرد عنه، مثل الغنائم، والفيء، والغلول، والنفل، والخمس، والشهادة، وكل واحد من هذه يختص بحرف غير حرف الجيم، فإن ذكرته في حرفه، تقسم (١) «كتاب الجهاد» وعدلت عن واجب\n_________\n(١) في المطبوع: حرف تقسيم، وهو خطأ.","vol":"1","page":60},{"text":"الوضع، فذكرت هذه الأبواب في جملة «كتاب الجهاد» في حرف الجيم.\nثم عمدت إلى آخر كل حرف من تلك الحروف التي تختص بهذه الأبواب، فذكرت فيه فصلًا ليستدل به على مواضع هذه الأبواب من الكتاب، فذكرت في آخر حرف الغين أن الغنائم والغلول في «كتاب الجهاد» من حرف الجيم. وفي آخر حرف الفاء أن «الفيء» في «كتاب الجهاد» من حرف الجيم.\nوكذلك تتبعت جميع الحروف، وفعلت بها هذا الفعل.\nفإذ أردت حديثًا من هذا النوع، فاطلبه في حرفه، فإن وجدته، وإلا فترى في آخر الحرف ما يدلك على موضعه، على أنه متى صار لك أدنى دُربة بالكتاب، وعرفت الغرض من وضعه، استغنيت عن ذلك جميعه.\n\n<span data-type=\"title\" id=toc-18>الفصل الرابع: في بيان أسماء الرواة والعلائم</span>\nلما وضعت الكتب والأبواب في الحروف، رأيت أن أُثبت أسماء","vol":"1","page":61},{"text":"رواة كل حديث أو أثر على هامش الكتاب حذاء أول الحديث، وذلك لفائدتين.\nإحداهما: أن يكون الاسم مفردًا يدركه الناظر في أول نظره، ويعرف به أول الحديث.\nوالثانية: لأجل إثبات العلائم التي رقمتها بالهمزة على الاسم.\nوذلك أنني قد رقمت على اسم كل راوٍ علامة من أخرج ذلك الحديث من أصحاب الكتب الستة.\nفجعلت للبخاري «خاء» لأن نسبه إلى بلده أشهر من اسمه وكنيته، لأن «الخاء» أشهر حروفه، وليس في باق حروف الأسماء «خاء» .\nوجعلت للمسلم ميمًا، لأن اسمه أشهر من نسبه وكنيته. والميم أول حروف اسمه.\nوجعلت لمالك «طاء»، لأن اشتهار كتاب «بالموطأ» أكثر، ولأن «الميم» التي هي أول حروف اسمه قد أعطيناها مسلمًا، وباقي حروفه مشتبهة بغيرها من حروف باقي الأسماء، و«الطاء» أشهر حروف اسم كتابه، ولا تشتبه بغيرها.\nوجعلت للترمذي «تاءً»، لأن اشتهار الترمذي أكثر منه باسمه وكنيته، وأول حروف نسبه التاء،","vol":"1","page":62},{"text":"وجعلت لأبي داود «دالًا» لأن كنيته أشهر من نسبه واسمه والدال أشهر حروف كنيته، وأبعدها من الاشتباه بباقي العلائم.\nوجعلت للنسائي «سينًا»، لأن نسبه أشهر من كنيته واسمه، والسين أشهر حروف نسبه، وأبعدها من الاشتباه.\nفإن كان الحديث قد أخرجه جماعتهم، أثبت قبل اسم الراوي العلائم الست، وإن كان قد أخرجه بعضهم، أثبت عليه علامة من أخرجه.\nوالأحاديث التي وجدتها في كتاب «رزين» -﵀ - ولم أجد في الأصول التي قرأتها وسمعتها ونقلت منها، أثتبها ولم أثبت عليها علامة، ولم أذكر من أخرجها، لعلي أجدها، أو يجدها غيري فيثبتها، ويعلِّم علامة من أخرجها.\nوجعلت ابتداء العلائم على الاسم بعلامة البخاري، وبعده بعلامة مسلم، وبعده بعلامة «الموطأ» . وكان الأولى تقديم اسم «الموطأ» . لأن مالكًا -﵀ - أكبر الجماعة وأقدمهم. وأجلهم قدرًا، وأحقهم بالتقديم، ولكن لاشتهار كتابي البخاري ومسلم بالصحة، وانفرادهما بالشرط الذي لم ينفرد به واحد من باقي الكتب، ولأنهما أعظم قدرًا، وأكبر حجمًا، قدمتهما في التعليم عليه.\nثم أتبعت علامة «الموطأ» بعلامة الترمذي، وبعده بعلامة أبي داود، وبعده بعلامة النسائي. وإن تقدم أحد هؤلاء الثلاثة المتأخرين على الآخر، فلا بأس.","vol":"1","page":63},{"text":"ثم لما كان مع تطاول الأزمان. واختلاف النساخ وتهاونهم بالذي يكتبونه، قد تسقط بعض العلائم من موضعه، فيبقى الحديث مجهولًا، لا يُعلم من أخرجه، ذكرت في آخر كل حديث من أخرجه من الأئمة في متن الكتاب، ليزول هذا الخلل المتوقع.\nوإن سقط بعض العلامات، أو كلها، أمكن الناسخ أن يستجد العلامات من متن الكتاب (١) .\nعلى أن معظم الأحاديث المشتركة بين الأصول، قد أدت الضرورة إلى ذكر من أخرجها، لاختلاف ألفاظهم في الحديث الواحد، وإنما الأحاديث المفردة في كل أصل من الكتب، هي التي احتجنا إلى أن نذكر اسم من أخرجها في متن الكتاب لهذا الباعث المذكور.\n\n<span data-type=\"title\" id=toc-19>الفصل الخامس: في بيان الغريب والشرح</span>\nلما أردنا أن نذكر شرح لفظ الحديث ومعناه، كان الأولى بنا أن نذكره عَقيب كل حديث، فإنه أقرب تناولًا، وأسهل مأخذًا، لكنا\n_________\n(١) في المطبوع \" العلامات \".","vol":"1","page":64},{"text":"رأينا أن ذلك يتكرر تكررًا زائدًا، لاشتراك الأحاديث في المعنى الواحد، مع تقارب الألفاظ، بل اتحادها، فإن ذكرنا شرح الحديث الواحد، إذا جاء مثله أحلنا عليه، احتاج الطالب إلى كلفة عظيمة حتى يجد الغرض، وكان الكتاب يطول بكثرة الإحالات. وإن أوردناه آخر كل فصل أو باب، جاء من التكرار ما يقارب الأول، وإن نحن أفردنا للشرح كتابًا مستقلًا بنفسه - كما فعله الحميدي - ﵀ - في «غريب كتابه» - صار ذلك الكتاب مفردًا وحده، لا علاقة بين الأصل وبينه، فمن شاء نسخه، ومن شاء تركه، فكانت الفائدة تذهب، ويزول الغرض، ويبقى الكتاب خاليًا من الشرح والتفسير الذي قصدنا إليه، فأدى النظر إلى أن ذكرناه في آخر كل حرف من حروف (أب ت ث) على ترتيب الكتب التي في كل حرف، وسياق الأحاديث التي في كل كتاب (١) .\nوذكرتُ الكلمات التي في متون الأحاديث المحتاجة إلي الشرح بصورتها على هامش الكتاب، وشرحها حذاءها، ليكون أسهل مطلبًا للناظرين فيه، ولم أقتصر على ذكر الغريبة التي يحتاج الخواص إلى شرحها بل ذكرتُ ما يفتقر العوام إلى معرفته زيادة في البيان.\n_________\n(١) سبق أن أشرنا في المقدمة أننا عدلنا عن هذه الخطة التي اتبعها المصنف، وأننا سنثبت الغريب والشرح عقيب كل حديث.","vol":"1","page":65},{"text":"فإن تكرر في ذلك الكتاب كلمات تحتاج إلى شرح غريبها، لم أكرر ذكرها، واعتمدت على ما سبق ذكره في ذلك الكتاب، اللهم ألا أن يطول الكلام بينهما، فربما أعدته.\nفإذا طلبت شرح كلمة في موضعها ولم تجدها، فاعلم أنها قد سبقت قبل ذلك، فاطلبها من هناك تجدها.\nوكل كلمة لم أعرف شرحها، أو كنت منها على ارتياب، أثبتها وأخليت حذاءها لأثبت فيه شرحها.\nوعولت في الشرح على كتب أئمة اللغة، وكتب غريب الحديث، وكتب الفقه وغيرها.\nفمن كتب اللغة: كتاب «التهذيب» لأبي منصور محمد بن أحمد الأزهري وكتاب «لغة الفقه» له، وكتاب «صحاح اللغة» لأبي نصر إسماعيل بن حماد الجوهري، وكتاب «المجمل» لأبي الحسين (١)، أحمد بن فارس.\nومن كتب الغريب: كتاب «غريب الحديث»، لأبي عبيد القاسم ابن سلام، وكتاب «غريب الحديث» لأبي محمد بن عبد الله بن مسلم بن قتيبة، وكتاب «مختلف الحديث» له، وكتاب «غريب الحديث» لأبي سليمان حَمْد بن محمد الخطابي، وكتاب «معالم السنن» له، وكتاب «شأن الدعاء» له، وكتاب «الجمع بين الغريبين» لأبي عبيد الهروي، وكتاب «الفائق» لأبي القاسم\n_________\n(١) في الأصل: أبو الحسن وهو خطأ.","vol":"1","page":66},{"text":"محمود بن عمر الزمخشري، وكتاب «غريب الحديث» لأبي عبد الله الحميدي.وتتبعت كتب الفقه والتفسير، وأخذت منها شرح أحاديث تتعلق بالأحكام والمعاني.\nوكل ما وجدته في هذه الكتب من معنىً مستحسن، أو نكتة غريبة أو شرح شاف (١) أثبته بعد الاحتياط فيما نقلته وما لم أجده فيها - وإنه قليل - ذكرت فيه ما سنح لي بعد سؤال أهل المعرفة به والدراية.\nوأنا أرجو أن يصادف ذلك صحة وصوابًا من الفعل، وصدقًا وسدادًا من القول. ولست أدعي في جميع ما نقلته وأثبتُّه من هذا الشرح العصمة من الغلط والبراءة من السهو.\nوأنا أرغب إلى كل من وقف عليه، وأدرك منه خطأ أو زللًا، أن يصلحه ويقلدني فيه مِنَّةً جسيمةً، ويتخذ عندي به يدًا كريمة أَكِلُ جزاءه عليها إلى فضل الله تعالى وسعة كرمه.\n\n<span data-type=\"title\" id=toc-20>الفصل السادس: فيما يستدل به على أحاديث مجهولة الوضع</span>\nلما استقر وضع الأحاديث في الأبواب والكتب والحروف، وتتبعتها فوجدت فيها أحاديث ينبو بها مكانها، وإن كان أولى بها من غيره من سائر الأمكنة، وكان طالب تلك الأحاديث أو بعضها ربما شذ عن\n_________\n(١) في المطبوع \" شأن \" وهو تحريف.","vol":"1","page":67},{"text":"خاطره موضعها، والتبس عليه مكانها، لنوع من اشتباه معانيها، واختلاف توارد الخواطر على اختيار المكان الأولى بها، وكان في ذلك كلفة على الطالب ومشقة، فاستقرأت تلك الأحاديث جميعها، التي هي متزلزلةٌ في مكانها، أو مشتبهة على طالبها، وخرَّجْتُ منها كلمات ومعاني تعرف بها الأحاديث، وأفردت لها في آخر الكتاب بابًا أثبت فيه تلك المعاني، مرتبة على حروف (أب ت ث) مسطورة في هامش الكتاب، وبإزائها ذكر موضعها من أبواب الكتاب.\nفإذا طلبت حديثًا فيه نوع اشتباه، وغاب عنك موضعه، إما لسهوٍ عارض، أو جهلٍ بالمكان، فلا يخلو أن تعرف منه بعض ألفاظه المشهورة فيه، أو معانيه المودعة في مطاويه، فاعمد إلى ذلك الباب المشار إليه، واطلب تلك الكلمة، أو ذلك المعنى في حروف ذلك الباب، فإذا وجدتها قرأت ما بإزائها فهو يدُّلك على موضع ذلك الحديث من أبواب الكتاب، إن شاء الله تعالى.\n\n<span data-type=\"title\" id=toc-21>الباب الثالث: في بيان أصول الحديث، وأحكامها، وما يتعلق بها</span>\nما نُثِْبُتُه في هذا الباب من أصول الحديث وأحكامها، وشرح أقوال الفقهاء وأئمة الحديث، وذكر مذاهبهم، واصطلاحاتهم، فإنه منقول من فوائد العلماء وكتبهم وتصانيفهم التي استفدناها وعرفناها، مثل كتاب","vol":"1","page":68},{"text":"«التلخيص» لإمام الحرمين أبي المعالي الجويني، وكتاب «المستصفى» لحجة الإسلام أبي حامد الغزالي، وكتاب «التقويم» لأبي زيد الدبوسي، وكتاب «أصول الحديث» للحاكم أبي عبد الله محمد بن عبد الله النيسابوري، وكتاب «المدخل إلى الإكليل» له، وشيء من رسائل الخطيب أبي بكر بن ثابت البغدادي، وكتاب «العلل» للإمام أبي عيسى الترمذي، وغير ذلك من كتب العلماء وتصانيفهم - رحمة الله عليهم -.\nفجمعت بين أقوالهم، واختصرت من كل واحد منها طرفًا يليق بهذه المقدمة، أودعته ما يحتاج إليه طالب علم الحديث، ولا يسعه جهله، إلا من قنع بمجرد الرواية، ملغيًا فضيلة الدراية.\nوليس لي فيه إلا الترتيب والاختصار، والتلفيق (١)، والاختيار، اللهم إلا كلمات تقع في أثناء الفصول والفروع، تتضمن إثبات مهمل، أو إيضاح مشكل، أو تحقيق مُغْفَل، أو تفصيل مُجْمَل، أو تقييد مُرْسَل.وجعلت هذا الباب مشتملًا على أربعة فصول.\n\n<span data-type=\"title\" id=toc-22>الفصل الأول: في طريق نقل الحديث وروايته</span>، وفيه سبعة فروع\n<span data-type=\"title\" id=toc-23>الفرع الأول: في صفة الراوي وشرائطه</span>\n_________\n(١) في المطبوع: والتفليق، وهو تصحيف.","vol":"1","page":69},{"text":"راوي الحديث له أوصاف وشرائط، لا يجوز قبول روايته دون استكمالها، وهي أربعة: الإسلام، والتكليف، والضبط، والعدالة.\nوهذه الأوصاف بعينها شرط في الشهادة، كاشتراطها في الرواية.\nوتنفرد الشهادة بأوصاف أُخر تؤثر فيها كالحرية، فإنها شرط في الشهادة، وليست شرطًا في الرواية، وكالعدد، فإن رواية الواحد تُقبل، وإن لم تُقبل شهادتُه إلا نادرًا.\nوقد خالف في ذلك جماعة، فاشترطوا العدد، ولم يقبلوا إلا رواية رجلين، يروي عن كل واحد منهما رجلان، وهذا فاسد، فإنه مع تطاول الأزمان يكثر العدد كثرة لا تنحصر، ويتعذر إثبات حديث أصلًا، لا سيما في زماننا هذا.\nوهذا الشرط قد التزمه البخاري ومسلم في كتابيهما، حسبما ذكره الحاكم النيسابوري ﵀، وإن لم يجعلاه (١) شرطًا، وسيجيء فيما بعد من هذا الباب بيان ذلك وإيضاحه.\nوقال قوم: لابد من أربعة رجال، تغليظًا وتعظيمًا لشأن الحديث، والأصل الأول.\nفأما بيان شروط الرواية الأربعة.\nفأولها: الإسلام.\nولا خلاف في أن رواية الكافر لا تقبل، لأنه متهم في الدين، وإن\n_________\n(١) في المطبوع: يجعلوه.","vol":"1","page":70},{"text":"كانت شهادة بعضهم على بعض مقبولةً عند أبي حنيفة - ﵁ - فلا خلاف في ردِّ روايتهم.\nالشرط الثاني: التكليف\nفلا تقبل رواية الصبي، لأنه لا وازع (١)، له عن الكذب، فلا تحصل الثقة بقوله، وقول الفاسق أوثق من قول الصبي، وهو مردود، فكيف الصبي؟! ولأن قوله في حق نفسه بإقراره لا يقبل، فكيف في حق غيره؟! .\nأما إذا كان طفلًا عند التحمل، مميزًا بالغًا عند الرواية، فتقبل، لأن الخلل قد اندفع عن تحمله وأدائه.\nويدل على جوازه إجماع الصحابة رضوان الله عليهم على قبول رواية جماعة من أحداث ناقلي الحديث، كابن عباس، وابن الزبير، وأبي الطفيل، ومحمود بن الربيع (٢)، وغيرهم من غير فرق بين ما تحملوه قبل البلوغ وبعده.\nوعلى ذلك درج السلف الصالح من إحضار الصبيان مجالس الرواية، ومن قبول روايتهم فيما تحمَّلوه في الصغر.\n_________\n(١) أي: لا زاجر.\n(٢) في الصحيح ١/١٤٠ بشرح \" الفتح \" من حديث الزهري عن محمود بن الربيع قال: عقلت من النبي ﷺ مجة مجها في وجهي وأنا ابن خمس سنين من دلو. وقد أورد الخطيب البغدادي في \" الكفاية في علم الرواية \" ص ٥٤، ٦٥ أشياء مما حفظها جمع من الصحابة ومن بعدهم وحدثوا بها بعد ذلك، وقبلت عنهم، فانظرها إن شئت.","vol":"1","page":71},{"text":"إلا أن لأصحاب الحديث اصطلاحًا فيما يكتبونه للصغير، إذا كان طفلًا أو غير مميز، فإنهم يكتبون له حضورًا، ومتى كان ناشئًا مميزًا، كتبوا له سماعًا، ولقد كثر ذلك فيما بينهم حتى صاروا يكتبون الحضور للطفل الصغير جدًّا.\nالشرط الثالث: الضبط (١)\nوهو عبارة عن احتياطٍ في باب العلم، له طرفان.\nطرف وقوع العلم عند السماع، وطرف الحفظ بعد العلم عند التكلم حتى إذا سمع ولم يعلم، لم يكن شيئًا معتبرًا، كما لو سمع صياحًا لا معنى له، وإذا لم يفهم اللفظ بمعناه على الحقيقة، لم يكن ضبطًا، وإذا شك في حفظه بعد العلم والسماع، لم يكن ضبطًا.\nثم الضبط نوعان: ظاهر، وباطن.\nفالظاهر: ضبط معناه من حيث اللغة.\nوالباطن: ضبط معناه من حيث تعلق الحكم الشرعي به، وهو الفقه.\n_________\n(١) الضبط: هو إتقان ما يرويه الراوي بأن يكون متيقظًا لما يروي غير مغفل، حافظًا لروايته إن روى من حفظه، ضابطًا لكتابه إن روى من الكتاب، عالمًا بمعنى ما يرويه، وبما يحيل المعنى عن المراد إن روى بالمعنى، حتى يثق المطلع على روايته والمتتبع لأحواله بأنه أدى الأمانة كما تحملها، لم يغير منها شيئًا، وهذا مناط التفاضل بين الرواة الثقات، فإذا كان الراوي عدلًا ضابطًا كما شرحنا سمي ثقة. ويعرف ضبطه بموافقة الثقات الضابطين المتقنين إذا اعتبر حديثه بحديثهم، ولا تضر مخالفته النادرة لهم، فإن كثرت مخالفته لهم، وندرت الموافقة، اختل ضبطه ولم يحتج بحديثه.","vol":"1","page":72},{"text":"ومطلق الضبط الذي هو شرط الراوي، هو الضبط ظاهرًا عند الأكثر، لأنه يجوز نقل الخبر بالمعنى، على ما سيأتي بيانه، فتلحقه تهمة تبديل المعنى بروايته قبل الحفظ، أو قبل العلم حين سمع، ولهذا المعنى قلت الرواية عن أكثر الصحابة -﵃ - لتعذر هذا المعنى، فمن كان عند التحمل غير مميز، أو كان مُغَفَّلًا، لا يحسن ضبط ما حفظه ليؤديه على وجهه، فلا ثقة بقوله وإن لم يكن فاسقًا.\nوهذا الشرط وإن كان على ما بينَّا، فإن أصحاب الحديث قلما يعتبرونه في حق الطفل دون المغفَّل، لأنه متى صح عندهم سماع الطفل، أو حضوره مجلس القراءة، أجازوا روايته، والأول أحوط للدِّين وأولى.\nعلى أن الضبط في زماننا هذا، بل وقبله من الأزمان المتطاولة، قل وجوده في العالم، وعز وقوعه، فإن غاية درجات المحدث - في زماننا- المشهور بالرواية، الذي ينصب نفسه لإسماع الحديث في مجالس (١)، النقل: أن تكون عنده نسخة قد قرأها أو سمعها، أو في بلدته نسخة عليها طبقة سماع، اسمه مذكور فيها، أو له مناولة، أو إجازة بذلك الكتاب، فإذا سمع عليه، استمع إلى قارئه، وكتب له خطه بقراءته وسماعه، ولعل قارئه قد صحف فيه أماكن لا يعرفها\n_________\n(١) في المطبوع: ومجالس.","vol":"1","page":73},{"text":"شيخه، ولا عثر عليها، وإن سأله عنها، كان أحسن أجوبته أن يقول: كذا سمعتها، إن فطن لها.\nوإذا اعتبرْتَ أحوال المشايخ من المحدثين في زماننا، وجدتها كذلك أو أكثرها، ليس عندهم من الدراية (١) علم، ولا لهم بصواب الحديث وخطئه معرفة، غير ما\nذكرنا من الرواية على الوجه المشروح، على أنه ما يخلي الله بلاده وعباده من أئمة يهتدي بهم العالمون، وحفاظٍ يأخذ عنهم المهمِلون، وعلماء يقتدي بهم الجاهلون، وأفاضل يحرسون هذا العلم الشريف من الضياع، ويقرئونه صحيحًا كما انتهى إليهم في الأسماع، ويصونون معاقده من الانحلال، وقواعده من الزلل والاختلال، حفظًا لدينه، وحراسة لقانونه.\nنفعنا الله وإياكم معشر الطالبين بما آتاهم الله من فضله، ووفق كُلًاّ منا ومنكم للسداد في قوله وفعله.\nالشرط الرابع: العدالة\nوالعدالة: عبارة عن استقامة السيرة والدِّين، ويرجع حاصلها: إلى هيئة راسخة في النفس، تحمل على ملازمة التقوى والمروءة جميعًا، حتى تحصل الثقة للنفوس بصدقه، ولا تشترط العصمة من جميع المعاصي،\n_________\n(١) في الأصل \" الرواية \".","vol":"1","page":74},{"text":"ولا يكفي اجتناب الكبائر، بل من الصغائر ما تُرَدُّ به الشهادة والرواية.\nوبالجملة: فكلُّ ما يدل على ميل دينه إلي حدٍّ يستجيز على الله الكذب بالأغراض الدنيوية، كيف وقد شُرِط في العدالة التوقي عن بعض المباحات القادحة في المروءة، نحو الأكل والشرب في السوق، والبول في الشوارع، ونحو ذلك.\nوقد قال قوم: إن العدالة: عبارة عن إظهار الإسلام فقط، مع سلامته عن فسق ظاهر، فكلُّ مسلم مجهول عندهم عدل (١) .\nوالعدالة لا تعرف إلا بخبرة باطنة، وبحث عن سريرة العدل وسيرته.\nوقد أخذ جماعة من أئمة الحديث عن جماعة من الخوارج، وجماعة ممن ينسب إلى القدرية والشيعة، وأصحاب البدع والأهواء (٢) .\n_________\n(١) هذا مذهب ضعيف، واتساع غير مرضي، وأكثر العلماء المحققين على خلافه.\n(٢) جاء في \" تاريخ الثقات \" لابن حبان في ترجمة جعفر بن سليمان الضبعي ما نصه: ليس بين أهل الحديث من أئمتنا خلاف أن الصدوق المتقن إذا كان فيه بدعة، ولم يكن يدعو إليها أن الاحتجاج بأخباره جائز، فإذا دعا إلى بدعته سقط الاحتجاج بأخباره. نقول: وقد احتج بعض الأئمة برواية المبتدعة الدعاة وغير الدعاة، فقد احتج البخاري بعمران بن حطان وهو من دعاة الشراة، وبعبد الحميد بن عبد الرحمن الحماني، وكان داعية إلى الإرجاء، فالحق في هذه المسألة – كما قال العلامة محمد بن بخيت المطيعي في حاشيته على \" نهاية السول \" ٣/٧٤٤ – قبول رواية كل من كان من أهل القبلة يصلي بصلاتنا، ويؤمن بكل ما جاء به رسولنا مطلقًا متى كان يقول بحرمة الكذب، فإن من كان كذلك لا يمكن أن يبتدع بدعة إلا وهو متأول فيها، مستند في القول بها إلى كتاب الله أو سنة رسوله ﷺ بتأول رآه باجتهاده، وكل مجتهد مأجور وإن أخطأ. نعم إذا كان ينكر أمرًا متواترًا من الشرع معلومًا من الدين بالضرورة أو اعتقد عكسه كان كافرًا قطعًا، لأن ذلك ليس محلًا للاجتهاد، بل هو مكابرة فيما هو متواتر من الشريعة معلوم من الدين بالضرورة، فيكون كافرًا مجاهرًا، فلا يقبل مطلقًا، حرم الكذب أو لم يحرمه.","vol":"1","page":75},{"text":"وتحرج عن الأخذ عنهم آخرون، والكل مجتهدون.\nوالله يلهم الكافة طلب الحق وأخذه من مظانه والعمل به.\nفهذه الشروط الأربعة هي المعتبرة في الرواية كما ذكرنا.\nوللراوي أوصاف يظن بها أنها شروط، وليست شروطًا، وإنما هي مكملات ومحسِّنات.\nمنها: العلم، والفقه، فلا يشترط كونه عالمًا فقيهًا، سواء خالف ما رواه القياس، أو وافقه، إذ رب حامل فقه إلى من هو أفقه منه وإلى غير فقيه.\nوقال قوم: إنه شرط، وهو بعيد.\nومنها مجالسة العلماء، وسماع الحديث، فليس ذلك شرطًا، فقد قبلت الصحابة - ﵃ - حديث أعرابي لم يرو إلا حديثًا واحدًا، نعم إذا عارضه حديث العالم الممارس، ففي الترجيح نظر.\nومنها: معرفة نسب الراوي، وليس بشرط، بل متى عرفت عدالة شخص بالخبرة قُبِلَ حديثه، وإن لم يكن له نسب، فضلًا أن يكون ثَمَّ لا يُعرف. ولو روى عن مجهول العين (١) لم نقبله، بل من يقبل رواية المجهول الصفة لا يقبل رواية مجهول العين، إذ لو عرف عينه، ربما عرفه بالفسق، بخلاف من عرف عينه ولم يعرفه بالفسق.\n_________\n(١) في المطبوع \" المعين \".","vol":"1","page":76},{"text":"ولو روي عن شخص ذكر اسمه، واسمه مردَّد بين مجروح وعدل، فلا يقبل لأجل التردد، على أن أئمة الحديث قد رووا أحاديث كثيرة عن رجل ولم يذكروا اسمه، وهذا مجهول، وجاء بعدهم من اعتبر تلك، الأحاديث، فرواها من طرق عدة عن راوي ذلك الرجل، وسماه، فصار ذلك الرجل - الذي لم يسمه أئمة الحديث - معروفًا بهذه الطرق، فكأنهم لم يخرجوا تلك الأحاديث عن مجهول، أو قد كانوا عرفوه وتركوا ذكر اسمه لغرض في أنفسهم، والله أعلم.\nولا تقبل رواية من عرف باللعب واللهو والهزل في أمر الحديث، أو بالتساهل فيه، أو بكثرة السهو فيه، إذ تبطل الثقة بجميع ذلك.\nومما يحتاج إليه طالب الحديث، أن يبحث عن أحوال شيخه الذي يأخذ عنه بعدما يتحقق إيمانه، وحُسن عقيدته، وأنه ليس بصاحب هوى، ولا بدعة يدعو الناس إليها.\nفقد كان على بن طالب - ﵁ - إذا فاته حديث من رسول الله - ﷺ -، ثم سمعه من غيره، حلَّف الذي يحدثه به على صحته (١) .\n_________\n(١) أخرج الإمام أحمد في \" المسند \" رقم ٢ من حديث وكيع قال: حدثنا مسعر وسفيان، عن عثمان بن المغيرة الثقفي، عن علي بن ربيعة الوالبي، عن أسماء بن الحكم الفزاري عن علي قال: كنت إذا سمعت من رسول الله ﷺ حديثًا نفعني الله بما شاء منه، وإذا حدثني عنه غيري، استحلفته، فإذا حلف لي صدقته، وإن أبا بكر حدثني – وصدق أبو بكر – أنه ⦗٧٨⦘ سمع النبي ﷺ قال: \" ما من رجل يذنب ذنبًا فيتوضأ فيحسن الوضوء \" قال مسعر: \" ويصلي \"، وقال سفيان: \" ثم يصلي ركعتين، فيستغفر الله ﷿ إلا غفر له \" وإسناده قوي، وصححه ابن خزيمة، وقال الحافظ ابن حجر في \" التهذيب \" ١/٢٦٧، ٢٦٨ بعد كلام طويل: هذا الحديث جيد الإسناد.","vol":"1","page":77},{"text":"وعلى ذلك كان أكثر الصحابة والتابعين، وتابعي التابعين، - رحمة الله عليهم، وإن في الاقتداء بهم أُسوة حسنة.\n\n<span data-type=\"title\" id=toc-24>الفرع الثاني: في مسند الراوي، وكيفية أخذه</span>\nراوي الحديث لا يخلو في أخذه الحديث من طرق ست:\nالطريق الأول\nوهي العليا: قراءة الشيخ في معرض الإخبار، ليروي عنه، وذلك تسليط منه للراوي على أن يقول: حدَّثنا، وأخبرنا، وقال فلان، وسمعته يقول:\nولأئمة الحديث فرق بين «حدَّثنا» و«أخبرنا» و«أنبأنا» .\nقال عبد الله بن وهب: ما قلت: «حدَّثنا» فهو ما سمعت مع الناس، وما قلت: «حدَّثني» فهو ما سمعت وحدي، وما قلت: «أخبرنا» فهو ما قرئ على العالم وأنا أشاهد، وما قلت: «أخبرني» فهو ما قرأت على العالم.\nوكذلك قال الحاكم أبو عبد الله النيسابوري.\nوقال يحيى بن سعيد «أخبرنا، وحدَّثنا» واحد، وهو الصحيح","vol":"1","page":78},{"text":"من حيث اللغة. وأما «أنبأنا» فإن أصحاب الحديث يطلقونها على الإجازة والمناولة، دون القراءة والسماع اصطلاحًا، وإلا فلا فرق بين الإنباء والإخبار، لأنهما بمعنى واحد. وقال الحاكم: «أنبأنا» إنما يكون فيما يجيزه المحدث للراوي شفاهًا دون المكاتبة.\nالطريق الثانية:\nأن يقرأ على الشيخ وهو ساكت، فهو كقوله: هذا صحيح، فتجوز الرواية، خلافًا لبعض الظاهرية، لأنه لو لم يكن صحيحًا، لكان سكوته عليه وهو يقرأ، وتقريره له، فسقًا قادحًا في عدالته.\nوإن كان ثم مخيلة إكراه أو غفلة، فلا يكفي السكوت.\nوهذا تسليط من الشيخ للرّاوي على أن يقول: حدثنا، وأخبرنا، قراءةً عليه. وقال قوم: لا يجوز أن يقول فيه: حدثنا، ويقول فيه: أخبرنا. ولا فرق إذا قيَّده بقوله: «قراءةً عليه» .\nأما قوله: «حدثنا وأخبرنا مطلقًا، أو «سمعت فلانًا»، ففيه خلاف.\nوالصحيح: أنه لا يجوز، لأنه يشعر بالنطق وذلك منه كذب، إلا إذا عُلم بتصريح أو قرينة حالٍ أنه يريد القراءة على الشيخ، دون سماع نطقه.\nقال الحاكم: والقراءة على الشيخ إخبارٌ، وإليه ذهب الفقهاء والعلماء كأبي حنيفة، ومالك، والشافعي، والثوري، والأوزاعي، وأحمد، وغيرهم.","vol":"1","page":79},{"text":"قال: وعليه عهدنا أئمتنا، وبه قالوا، وإليه ذهبوا، وإليه نذهب (١) وبه نقول، وبه قال أئمة الحديث: إن القراءة على العالم إذا كان يحفظ ما يُقرأ عليه، أو يُمْسِك أصله فيما يُقرأ عليه إذا لم يحفظ، صحيحه مثل السماع من لفظ الشيخ.\nقال ابن جريج: قرأت على عطاء بن أبي رباح، فقلت له: كيف أقول؟ قال: قل: حدثنا.قال ابن عباس - ﵄ - لقوم من الطائف «اقرؤوا علي، فإن إقراري به كقراءتي عليكم» .وقد ذهب قوم إلى أن القراءة على الشيخ أعلى من قراءة الشيخ وأحوط في الرواية قالوا: لأن قراءة الشيخ يتطرق إليها أمران.\nأحدهما: جواز تغيير الشيخ في القراءة بعض ما في كتابه سهوًا، أو يسبق على لسانه غلط أو تصحيف وهو غافل عنه، والراوي لا علم له به، ليرُدَّ عليه، بخلاف ما إذا قرأ الراوي وغيَّر، أو غلط أو صحَّف، فإن الشيخ يردُّ عليه سهوه وغلطه.\nالأمر الثاني: جواز غفول السامع عن سماع بعض ما يقرؤه الشيخ لعارض يطرأ على قلبه، وهذا كثير جدًا، بخلاف ما إذا قرأ على الشيخ، فإنه يتيقن أو يغلب على ظنه أنه قرأ جميع الكتاب، وأن\n_________\n(١) جملة \" وإليه نذهب \" سقطت من المطبوع.","vol":"1","page":80},{"text":"الشيخ سمع ما قرأه.\nهذا مستند ما ذهبوا إليه، وإن كان أكثر العلماء والفقهاء والمحدثين على الأول، فإن نسبة هذه الجوائز المحتملة إلى الراوي أقرب من نسبتها إلى الشيخ، ولأن يغلط الراوي ويسهو ويصحِّف، والشيخ لا يغفل عن سماعه، أقرب وأمكن من جواز غلط الشيخ وسهوه وتصحيفه ونسبة الخلل في السماع، ولكلٍّ نظرٌ واجتهاد.\nالطريق الثالثة:\nسماع ما يقرأ على الشيخ، ويتنزل منزلة القراءة عليه، لكنه ينقص عنها بأن السامع ربما غفل عن سماع بعض القراءة كما سبق، فأما القارئ، فلا يجري هذا في حقه، ويجوز له أن يقول:حدَّثنا، وأخبرنا سماعًا يُقرأ عليه.\nالطريق الرابعة:\nالإجازة: وهو أن يقول الشيخ للراوي شفاهًا، أو كتابة، أو رسالة: أجزت لك أن تروي عني الكتاب الفلاني، أو ما صح عندك من مسموعاتي، وعند ذلك\nيجب الاحتياط في معرفة المسموع، أما إذا اقتصر على قوله: هذا مسموعي من فلان، فلا يجوز له الرواية عنه، لأنه لم يأذن له في الرواية.\nوهذا تسليط من الشيخ للراوي على أن يقول: حدَّثنا وأخبرنا","vol":"1","page":81},{"text":"إجازةً، أو أنبأنا، على اصطلاح المحدثين كما سبق، ويقيدها بالمشافهة، أو بالكتابة، أو بالرسالة.\nوقال قوم: لا يجوز فيما كان بالكتابة والرسالة أن يقول فيه: حدَّثنا، وإنما يقول: أخبرنا، كما يقول: أخبرنا الله في كتابه، وعلى لسان رسوله، ولا يقول فيه: حدَّثنا.\nأما قوله في الإجازة: «حدَّثنا، وأخبرنا» مطلقًا، فجوَّزه قوم، وهو فاسد، كما ذكرنا في القراءة على الشيخ.\nوقال قوم: لا تحل الرواية بالإجازة، حتى يعلم المجاز له ما في الكتاب ثم يقول المجيز للراوي: أتعلم ما فيه؟ فيقول: نعم، ثم يجيز له الرواية عنه به.\nفأما إذا قال له المجيز: أجزت لك عني الحديث بما فيه، والسامع غير عالم به، فلا يحل له، كما أنه لو سمع ولم يعلم، فلا يجوز له، وكما قالوا في القاضي: يشهد الشاهد على كتابه والشاهد لا عِلْم له بما فيه.\nوهذا القول راجع إلى من جعل العلم والفقه، ومعرفة حكم الحديث ومعناه شرطًا في الرواية، وقد سبق ذكره في الفرع الأول.\nوأعلى درجات الإجازة المشافهة بها، لانتفاء الاحتمال فيها.\nويتلوها: الرسالة، لأن الرسول يضبط وينطق.\nوبعدهما: الكتابة، لأن الكتابة لا تنطق، وإن كانت تضبط","vol":"1","page":82},{"text":"ثم هذه الإجازة الجائزة، إنما هي في حق الموجود والمعروف عارية من الشرط.\nوأما الإجازة للمعدوم والمجهول، وتعليقها بالشرط، ففيها خلافٌ نذكره.\nأما المجهول، فمثل أن يقول المحدِّث: أجزت لبعض الناس، فلا يصح ذلك، لأنه لا سبيل إلى معرفة البعض الذي أجيز له.\nوأما إجازة المعدوم، فمثل أن يقول المحدِّث: أجزت لمن يولد لفلان، أو لكل من أعقب فلان، أو لعقب عقبه أبدًا ما تناسلوا، فقد أجازه قوم، ومنع منه آخرون.\nوأما الإجازة المعلقة بشرط فمثل أن يقول المحدِّث: أجزت لفلان إن شاء، أو يخاطب فلانًا، فيقول: أجزت لمن شئت رواية حديثي، أو أجزت لمن شاء، فمنع منها قوم، وأجازها آخرون.\nوقال قوم: لا تجوز الإجازة للمعدوم والمجهول، ولا تعليقها بشرط، لأنها تحمُّلٌ يعتبر فيه تعيين المحتمل، وهذا الأجدر بالاحتياط، والأولى بحراسه الحديث وحفظه (١) .\n_________\n(١) قال ابن الصلاح في \" مقدمته \" ص ١٥٢: إن الذي استقر عليه العمل، وقال به جماهير أهل العلم من أهل الحديث وغيرهم: القول بتجويز الإجازة، وإباحة الرواية بها، وفي الاحتجاج لذلك غموض، ويتجه أن نقول: إذا جاز أن يروي عنه مروياته، وقد أخبره بها جملة، فهو كما لو أخبره تفصيلًا، وإخباره به غير متوقف على التصريح نطقًا كما في القراءة على الشيخ كما سبق، وإنما الغرض ⦗٨٤⦘ حصول الإفهام والفهم، وذلك يحصل بالإجازة المفهمة.\nقال العلامة أحمد شاكر في شرح الألفية ص ١٣١ بعد أن نقل كلام ابن الصلاح المتقدم:\nأقول: وفي نفسي من قبول الرواية بالإجازة شيء، وقد كانت سببًا لتقاصر الهمم عن سماع الكتب سماعًا صحيحًا بالإسناد المتصل بالقراءة إلى مؤلفيها حتى صارت في الأعصر الأخيرة رسمًا يرسم، لا علمًا يتلقى ويؤخذ. ولو قلنا بصحة الإجازة إذا كانت بشيء معين من الكتب لشخص معين أو أشخاص معينين لكان هذا أقرب إلى القبول، ويمكن التوسع في قبول الإجازة لشخص أو أشخاص معينين مع إبهام الشيء المجاز، كأن يقول له: أجزت لك رواية مسموعاتي أو أجزت رواية ما صح وما يصح عندك أني أرويه. أما الإجازات العامة كأن يقول: أجزت لأهل عصري، أو أجزت لمن شاء، أو لمن شاء فلان، أو للمعدوم، أو نحو ذلك، فإني لا أشك في عدم جوازها.","vol":"1","page":83},{"text":"وقال قوم: إنما يجوز أن يُجيز لمن كان موجودًا حين إجازته، من غير أن يُعلق بشرط أو جهالة، سواء كانت الإجازة بلفظ خاص أو عام.\nأما الخاص: فقوله: أجزت لفلان بن فلان.\nوأما العام: فقوله: أجزت لبني هاشم، ولبني تميم، وكذلك إذا قال: أجزت لجماعة المسلمين.\nهذا إذا كان الذين أجاز لهم موجودين والله أعلم.\nالطريق الخامسة: المناولة\nوتسمى: العرض، وصورته: أن يكون الراوي متقنًا حافظًا، فيقدِّم المستفيد إليه جزءًا من حديثه، أو أكثر من ذلك، فيناوله إياه، فيتأمل الراوي حديثه، فإذا خبره وعرف أنه من حديثه، قال للمستفيد: قد وقفت على ما ناولتنيه، وعرفت ما فيه، وأنه روايتي عن","vol":"1","page":84},{"text":"شيوخي، فحدث عني بها (١) .\nقال الحاكم: أجاز ذلك خلق كثير من أئمة الحديث من أهل المدينة، ومكة، والكوفة، والبصرة، ومصر، وخراسان، رأوا العرض سماعًا.\nقال: وقد قال مُطرِّف بن عبد الله: صحبت مالكًا سبع عشرة سنة، فما رأيته قرأ «الموطأ» على أحد، وسمعته يأبى أشد الإباء على من يقول: لا يجزئه إلا السماع ويقول: كيف لا يُجزئك هذا في الحديث، ويُجزئك في القرآن، والقرآن أعظم؟! .\nوقال غير مُطرِّف، سئل مالك عن حديثه: أسماع هو؟ فقال: منه سماع ومنه عرض، وليس العرض عندنا بأدنى من السماع.\nهذا مالك سيد الناس في الحديث، قال: وأما فقهاء الإسلام فلم يروا العرض سماعاَ.\nوقال الغزالى - رحمة الله عليه: صورة المناولة أن يقول: خذ هذا الكتاب وحدِّث به عني، ومجرد المناولة دون هذا اللفظ لا معنى لها، وإذا وجد هذا اللفظ فلا معنى للمناولة.\nوأصحاب الحديث يرتبون المناولة قبل الإجازة، وهي عندهم أعلى\n_________\n(١) ولها صورة ثانية، وهي أن يعطي الشيخ للطالب أصل سماعه أو فرعًا مقابلًا به، ويقول له: هذا سماعي عن فلان فاروه عني، أو أجزت لك روايته عني، ثم يبقيه معه ملكًا له أو يعيره إياه لينسخه ويقابل به، ثم يعيده للشيخ. وسيذكر المؤلف ذلك عن الغزالي قريبًا.","vol":"1","page":85},{"text":"درجة منها.\nومنهم من ذهب إلى أنها أوفى من السماع (١)، والظاهر أن المناولة أحوط من الإجازة، لأن أقل درجاتها أنها إجازة مخصوصة محصورة في كتاب بعينه، يعلم الشيخ ما فيه يقينًا، أو قريبًا من اليقين، بخلاف الإجازة، على أن الشيخ يشترط في المناولة والإجازة البراءة من الغلط والتصحيف، والتزام شروط رواية الحديث، فبهذه الشروط يخرج من العهدة، وحينئذ يجوز للراوي أن يقول:حدَّثنا، وأخبرنا، مناولةً وعرضًا، وأنبأنا مطلقًا، باصطلاح المحدثين.\nالطريق السادسة: الكتابة\nلا يخلو أن يكون الكتاب تذكرة، والرواية عن علم ويقين، بعد ما يتذكر بالنظر فيه، أو يكون الكتاب إمامًا لا يتذكر ما فيه، فإن كانت تذكرة، قبلت روايته، لأنه لا فرق بين التذكر بالفكر، أو بمذكِّر آخر، إذ في الحالتين روى عن مذكِّر، ولا يمكن اشترط أن لا ينسى، لأن الإنسان لا يمكنه الاحتراز عنه، وإن كان إمامًا، فلا يخلو أن يكون كتابة بسماعه وخطِّه، أو سماعه بخط غيره، والخط معروف، والكاتب ثقة، أو سماع أبيه (٢)، بخط أبيه، أو راوٍ معروف\n_________\n(١) قال النووي ﵀: الصحيح أنها منحطة عن السماع والقراءة.\n(٢) في المطبوع \" ابنه \" وهو تصحيف.","vol":"1","page":86},{"text":"بالرواية، معروف الخط.\nوعلى ذلك، ففيه خلاف، فمن أهل الحديث من جعل الكتاب كالسماع، وقالوا: إذا وقع في علم الراوي أنه كتابه بسماعه وخطِّه، أو كتاب أبيه بخطِّه، وله ثقة بعلمه بخطِّ أبيه، حلت له الرواية، كما لو سمعه وتذكر سماعه ما فيه.\nوعلى هذا يجب أن يحل له إذا عَلم أنه راوٍ معروف، فلا فرق بين خط أبيه وغيره، وهذا القول يُجَوِّز له أن يروي بالخط، وإن لم يتذكر.\nومنهم من قال: لا يجوز له الرواية إن لم يتذكر، لأن الخط لم يوضع في الأصل إلا للتذكر.\nوقيل: إذا رأى خطَّه في كتاب، أو خط من يعرفه ويثق إليه، فلا يخلو: إما أن يعلم أنه سمعه، وإما أن يعلم أنه لم يسمع، أو يظن أنه لم يسمع، أو يُجَوِّز من نفسه سماعه أو عدم سماعه على السواء، وإما أن لا يذكر أنه سمع أو قرأ، ولكنه غلب على ظنه سماعه أو قراءته.\nففي الأول: تجوز الرواية.\nوفي الثاني والرابع: لا تجوز له الرواية، لأنه كيف يُخبر عما يعلم كذبه أو يشك فيه؟!.\nوفي الثالث: اختلفوا، فأجازه قوم، ومنع منه آخرون، لأن","vol":"1","page":87},{"text":"الرواية عن الغير حكم منه بأنه حدَّثه، فلا يجوز إلا عن علم، ولأن الخط يشبه الخط.\nأما إذا قال الشيخ: هذا خَطِّي، قُبل منه، لكن لا يروي عنه ما لم يُسَلِّطه على الرواية بصريح قوله، أو بقرينة حاله، كالجلوس لرواية الحديث.\nفإن قال عدلٌ: هذه نسخة صحيحة من «صحيح البخاري» مثلًا، فرأى فيها حديثًا، فليس له أن يرويه عنه، ولكن هل يلزمه العمل به؟ إن كان مقلدًا، فعليه أن يسأل المجتهد، وإن كان مجتهدًا، فقال قوم: لا يجوز له العمل به ما لم يسمعه.\nوقال قوم: إذا علم صحة النسخة بقول عدل، جاز له العمل (١) .\nوالقول الجامع لهذا: أنه لا ينبغي له أن يروي إلا ما يعلم سماعه أولًا وحفظه وضبطه إلى وقت الأداء، بحيث يتيقن أن ما أداه هو الذي سمعه، فإن شك في شيء منه، فليترك الرواية.\nأما إذا كان في مسموعاته عن شيخ حديث واحد شك في أنه سمعه\n_________\n(١) إذا وجد الشخص أحاديث بخط راويها سواء لقيه أو سمع منه أم لم يلقه ولم يسمع منه، أو وجد أحاديث في كتب لمؤلفين معروفين، ففي هذه الأنواع كلها لا يجوز له أن يرويها عن أصحابها، بل يقول: وجدت بخط فلان إذا عرف الخط ووثق منه، أو يقول: قال فلان ونحو ذلك، والقول بوجوب العمل بما في هذه الكتب هو الذي لا يتجه غيره في الأعصار المتأخرة، فإنه لو توقف العمل فيها على الرواية لا نسد باب العمل بالمنقول، لتعذر شرط الرواية فيها، فإذا اطمأن الباحث إلى صحة نسبة الكتاب إلى مؤلفه وكان ثقة مأمونًا، وجب أن يعمل بما فيه من الأحاديث التي يصح سندها.","vol":"1","page":88},{"text":"منه أو من غيره، فلا يجوز له أن يقول: سمعت فلانًا، ولا أن يقول: قال فلان، لأنه شاك، ولا يجوز له أن يروي الحديث بالشك المطلق بل لو سمع من شيخ مائة حديث، وعلم أن حديثًا واحدًا لم يسمعه، ولكنه التبس عليه، ولم يعرفه، فلا يجوز له رواية شيء من تلك المائة عن ذلك الشيخ، لأنه ما من حديث منها إلا ويجوز أن يكون هو ذلك المشكوك فيه.\nأما إذا أنكر الشيخ الحديث، فلا يخلو من ثلاث جهات:\nالأولى: أن ينكره قولًا، ولا يخلو أن ينكره إنكار جاحدٍ قاطعٍ بكذب الراوي، وحينئذ لا يعمل به، ولا يصير الراوي مجروحًا، أو ينكره إنكار متوقف، وقال: لست أذكره، فيعمل بالخبر، لأن الراوي جازم أنه سمعه منه، وهو ليس قاطعًا بتكذيبه.\nوقال قوم: إن نسيان الشيخ للحديث يبطله، وليس بشيء، فإن للشيخ أن يعمل بالحديث إذا روى له العدل عنه، ولهذا تفصيل آخر.\nقالوا: ينظر الشيخ في نفسه (١)، فإن كان رأيه يميل إلى غلبة نسيان، أو كان ذلك عادته في محفوظاته، قبل رواية غيره عنه، وإن كان رأيه يميل إلى جهله أصلًا بذلك الخبر، رُدَّ، فقلمَّا ينسى الإنسان شيئًا حفظه لا يُتَذَكَّرُ بالتذكير، والأمور تبنى على الظواهر، لا على النَّوادر،\n_________\n(١) في المطبوع: \" حديثه \".","vol":"1","page":89},{"text":"وحينئذ يقول الشيخ:حدَّثني فلان عني أنني حدَّثته.\nوالجهة الثانية: أن ينكره فعلًا، فإذا عمل الشيخ بخلاف الخبر، فإن كان قبل الرواية، فلا يكون تكذيبًا بوجه، لأن الظاهر أنه تركه لمَّا بلغه الخبر، وكذلك إذا لم يُعلم التاريخ، حُمِلَ عليه تحريًا لموافقة السنة.\nوأما إذا كان بعد الراوية، نظر فيه، فإن كان الخبر يحتمل ما عمل به بضرب تأويل، لم يكن تكذيبًا، لأن باب التأويل في الأخبار غير مسدود، لكن لا يكون حجَّة، لأن تأويله برأيه لا يلزم غيره. وإن كان الخبر لا يحتمل ما عمل به، فالخبر مردود.\nالجهة الثالثة: أن ينكره تركًا، فإذا امتنع الشيخ من العمل بالحديث، ففيه دليل على أنه لو عرف صحته لما امتنع من العمل به، فإنه يحرم عليه مخالفته، مع العلم بصحته، وله حكم الجهة الثانية.\n\n<span data-type=\"title\" id=toc-25>الفرع الثالث: في لفظ الراوي وإيراده، وهو خمسة أنواع</span>\n<span data-type=\"title\" id=toc-26>النوع الأول: في مراتب الأخبار، وهي خمس:</span>\n<span data-type=\"title\" id=toc-27>المرتبة الأولى: </span>وهي أعلاها:\nأن يقول الصحابي: سمعت رسول الله - ﷺ -: يقول كذا، أو حدَّثني بكذا، أو أخبرني بكذا، أو شافهني بكذا، وكذلك غير الصحابي من الرواة عمن رَوَوْا عنه، فهذا لا يتطرق إليه احتمال، وهو","vol":"1","page":90},{"text":"الأصل في الرواية والتبليغ والإخبار.\n\n<span data-type=\"title\" id=toc-28>المرتبة الثانية:</span>\nأن يقول الصحابي: قال رسول الله - ﷺ -: كذا، أو حدَّثنا، أو أخبرنا بكذا، وكذلك غير الصحابي عن شيخه، فهذا ظاهره النقل، وليس نصًا صريحًا، إذ قد يقول الواحد منا: قال رسول الله - ﷺ-: اعتمادًا على ما نُقل إليه وإن لم يسمعه منه، فلا يستحيل أن يقول الصحابي ذلك اعتمادًا على ما بلغه تواترًا أو على لسان من يثق إليه، ألا تري أن ابن عباس روى أن النبي - ﷺ - قال: «إنما الربا في النَّسيئة» (١) فلما روجع فيه قال: سمعته من أسامة بن زيد، وكذا غيره من الصحابة.\nوهذا النوع وإن كانت محتملًا، فهو بعيد لاسيما في حق الصحابي فإن الصحابي إذا قال: قال رسول الله - ﷺ -، فالظاهر من حاله أنه لم يقله إلا وقد سمعه، بخلاف من لم يعاصر النبي - ﷺ -، لأن قرينة حاله تُعرِّف أنه لم يسمع، ولا يُوهم قوله السماع، والصحابي يوهم قوله السماع،\n_________\n(١) أخرج البخاري ٤/٣٠٣ ومسلم ١٢/٢٦ أن أبا سعيد الخدري لقي ابن عباس، فقال له: أرأيت قولك في الصرف أشيئًا سمعته من رسول الله ﷺ، أم شيئًا وجدته في كتاب الله ﷿؟ فقال ابن عباس: كلا لا أقول. أما رسول الله ﷺ، فأنتم أعلم به، وأما كتاب الله فلا أعلمه، ولكن حدثني أسامة بن زيد أن رسول الله ﷺ قال: \" ألا إنما الربا في النسيئة \". وإنما قال ابن عباس لأبي سعيد: فأنتم أعلم به لكون أبي سعيد وأنظاره كانوا أسن منه، وأكثر ملازمة لرسول الله ﷺ، وفي السياق دليل على أن أبا سعيد وابن عباس متفقان على أن الأحكام الشرعية لا تطلب إلا من الكتاب والسنة.","vol":"1","page":91},{"text":"فلا يُقدم عليه إلا عن سماعه. هذا هو الظاهر، وجميع الأخبار إنما نقلت إلينا كذلك، إذ يقال: قال أبو بكر: قال رسول الله - ﷺ -، وقال عمر: قال رسول الله - ﷺ -، فلا يفهم من ظاهر ذلك إلا السماع، وكذلك حكم غير الصحابي فيما يرويه عن شيخه.\n\n<span data-type=\"title\" id=toc-29>المرتبة الثالثة:</span>\nأن يقول الراوي: أمر رسول الله - ﷺ - بكذا، أو نهى عن كذا، فهذا يتطرق إليه احتمالات ثلاثة.\nأحدهما:في سماعه، كما في قوله.\nوالثاني: في الأمر، إذ ربما يرى (١) ما ليس بأمر أمرًا، فقد اختلف الناس في قوله: افعل، هل هو: الأمر، أم لا؟\nفلأجل هذا قال بعض أهل الظاهر:لا حجة فيه ما لم يَنقل اللفظ (٢) .\nوالصحيح أنه لا يظن بالصحابي إطلاق ذلك إلا إذا علم تحقيقًا أنه أمر بذلك، بأن يسمعه يقول: أمرتكم بكذا وكذا، أو يقول: افعلوا، وينضم إليه من القرائن ما يعرف به كونه أمرًا، ويدرك ضرورة قصده إلى الأمر.\n_________\n(١) في المطبوع \" يروي \".\n(٢) وهو ضعيف مردود، لأننا إذا عملنا بهذا الاحتمال لم تقبل إلا الرواية باللفظ النبوي، وبطلت الرواية بالمعنى، وهي أكثر الروايات، والظاهر من حال الصحابي مع عدالته ومعرفته الأوضاع اللغوية أنه لا يطلق ذلك إلا فيما تحقق أنه أمر أو نهي وإن لم يكن كذلك في نفس الأمر، ثم إن الاحتمال الذي استدل به بعض أهل الظاهر يجري في الخبر، إذ يحتمل أنه ظن ما ليس بخبر خبرًا، فلا وجه لتخصيص الأمر.","vol":"1","page":92},{"text":"والثالث: احتمال العموم والخصوص. حتى ظن قوم أن مطلق هذا يقتضي أمر جميع الأمة.\nوالصحيح أن من يقول بصيغة العموم أيضًا ينبغي أن يتوقف في هذا إذ يحتمل أن يكون ما سمعه أمرًا للأمة، أو لطائفة، أو لشخص بعينه.\nوكل ذلك يبيح له أن يقول: أمر، فيتوقف فيه إلى الدليل، لكن يدل عليه أن أمره للواحد أمر للجماعة، إلا إذا كان لوصف يخصه من سفر أو حيض (١)، ولو كان ذلك لصرح به الصحابي، كقوله: «أُمرنا إذا كنا مسافرين ألا ننزع خِفَافنا ثلاثة أيام» (٢) نعم لو قال: أُمرنا بكذا وعُلم من عادة الصحابي أنه لا يطلقه إلا في أمر الأمة حُمِل عليه وإلا احتُمِل أن يكون أمرًا له، أو للأمة، أو للطائفة.\n\n<span data-type=\"title\" id=toc-30>المرتبة الرابعة:</span>\nأن يقول الراوي: أُمرنا بكذا، نُهينا عن كذا، أُوجب علينا كذا، أُبيح لنا كذا، حُظر علينا كذا، من السنة كذا، السنة جارية بكذا.\nفهذا جميعه في حكم واحد، ويتطرق إليه الاحتمالات الثلاثة التي تطرقت إلى المرتبة الثالثة.\nواحتمال رابع، وهو الآمر، فإنه لا يُدرى أنه رسول الله - ﷺ -،\n_________\n(١) في المطبوع \" حضر \".\n(٢) أخرجه الشافعي، وأحمد، والترمذي، والنسائي وغيرهم من حديث صفوان بن عسال ﵁، وقال الترمذي: حديث حسن صحيح، وهو كما قال.","vol":"1","page":93},{"text":"أو غيره من العلماء.\nفقال قوم: لا حجة فيه، لأنه محتمل.\nوذهب الأكثرون إلى أنه لا يحمل إلا على أمر الله، وأمر رسوله، لأنه يريد به إثبات شرع، وإقامة حُجة.\nوقال بعضهم: في هذا تفصيل، وذلك إن كان الراوي أبا بكر الصديق - ﵁ - فيُحمل على أن الآمِرَ هو النبي - ﷺ -، لأن أبا بكر لا يقول: أُمرنا، إلا وآمِرُهُ النبي، لأن غير النبي لا يأمره، ولا يَلتزم أمرَ غيره، ولا تَأمَّر عليه أحد من الصحابة. فأما غير أبي بكر، فإذا قال: أُمِرْنا، فإنه\nيجوز أن يكون الآمر النبي - ﷺ - وغيره.لأن أبا بكر تَأمَّر على الصحابة، ووجب عليهم امتثال أمره، وقد كان غير أبي بكر - ﵁ - من الصحابة أميرًا في زمن رسول الله - ﷺ - وبعده، فيجوز أن يضاف الأمر إليهم.\nأما إذا قال: أُبيح، وأُوجب، وحُظر، فيقوى في جانبه أن لا يكون مضافًا إلا إلى النبي - ﷺ -، لأن الإيجاب والإباحة والحظر إلى النبي - ﷺ - دون غيره، بخلاف الأمر، فإن الإمام قد يأمر بما يوجبه الشرع، ولا يقال: أَوجَبَ الإمام، إلا على تأويل إضافة الإيجاب إليه بنوع من المجاز، لصدور الأمر بالإيجاب عنه.\nوأما قوله: من السنة كذا، والسنة جارية بكذا فالظاهر أنه","vol":"1","page":94},{"text":"لا يريد إلا سُنَّةَ رسول الله - ﷺ -، ومن يجب إتباعه دون غيره، ممن لا تجب طاعته، ولا فرق أن يقول الصحابي ذلك في حياة رسول الله - ﷺ -، أو بعد وفاته (١) .\nأما التابعي إذا قال: أُمِرنا، فإنما يحتمل أمر الرسول، وأمر الأمة بإجماعها، والحجة حاصلة به، ويحتمل أمر الصحابة، ولكن لا يليق بالعالم أن يطلق ذلك، إلا وهو يريد من تجب طاعته، لكن الاحتمال في قول التابعي أظهر منه في قول الصحابي.\n\n<span data-type=\"title\" id=toc-31>المرتبة الخامسة:</span>\nأن يقول الراوي: كنا نفعل كذا، وغرضه تعريف أحكام الشرع، فإن ظاهره يقتضي أن جميع الصحابة فعلوا ذلك على عهد النبي - ﷺ - على وجه ظهر للنبي ولم ينكره، لأن تعريف الحكم يقع به (٢) .\nفإن قال: كانوا يفعلون كذا، وأضافه إلى زمن رسول الله - صلى الله\n_________\n(١) إذا روى الصحابي حديثًا وقال التابعي الذي رواه عنه: يرفعه أو ينميه أو يبلغ به أو يرويه أو قال الصحابي: من السنة كذا أو أمرنا بكذا، أو نهينا عن كذا، أو كنا نفعل ذلك على عهد رسول الله ﷺ، كل ذلك ونحوه من نوع المرفوع والمسند عند أصحاب الحديث وهو قول أكثر أهل العلم. مثال ذلك قول أم عطية: أمرنا أن نخرج في العيدين العواتق وذوات الخدور، وأمر الحيض أن يعتزلن مصلى المسلمين. وكقولها أيضًا: نهينا عن اتباع الجنائز ولم يعزم علينا. وهما في \" الصحيحين \"، ولأبي داود من حديث أبي هريرة: حذف السلام سنة.\n(٢) وهذا له حكم الرفع أيضًا فيما رجحه الحاكم والرازي والآمدي والنووي في \" المجموع \" والعراقي وابن حجر، لأن ذلك يشعر بأن رسول الله ﷺ اطلع على ذلك وقررهم عليه، وتقريره أحد وجوه السنن المرفوعة. ومثاله قول جابر ﵁: كنا نعزل على عهد رسول الله ﷺ. متفق عليه.","vol":"1","page":95},{"text":"عليه وسلم -، فهو دليل على جَواز الفعل، لأن ذِكْره في معرض الحجة يدل على أنه أراد ما فعله الرسول أو سكت عليه، دون ما لم يبلغه، وذلك يدل على الجواز، مثل قول ابن عمر - ﵄ - «كنا نُفاضل على عهد الرسول - ﷺ -، فنقول: خير الناس بعد رسول الله - ﷺ -: أبو بكر، ثم عمر، ثم عثمان، فيبلغ ذلك رسول الله - ﷺ - فلا ينكره (١) وكقول أبي سعيد الخدري: «كنا نُخْرج على عهد رسول الله - ﷺ - صاعًا من تمر في زكاة الفطر» (٢) .\nفأما قول التابعي: كانوا يفعلون، فلا يدل على فعل جميع الأمة، بل يدل على البعض، فلا حجَّة فيه، إلا أن يصرح بنقله عن أهل الإجماع، فيكون نقلًا للإجماع.\n_________\n(١) أخرجه البخاري في \" صحيحه \" ٧/١٣ بلفظ: كنا نخير بين الناس في زمان رسول الله ﷺ فنخير أبا بكر ثم عمر ثم عثمان ﵃. ورواه أيضًا ٧/٤٦ بلفظ: كنا لا نعدل بأبي بكر أحدًا، ثم عمر، ثم عثمان، ثم نترك أصحاب رسول الله ﷺ لا نفاضل بينهم. ولأبي داود ٢/٥١١ كنا نقول ورسول الله ﷺ حي: أفضل أمة النبي ﷺ بعده أبو بكر، ثم عمر، ثم عثمان، وزاد الطبراني في رواية: فيسمع رسول الله ﷺ ذلك فلا ينكره.\n(٢) في المطبوع \" صاعًا من بر \" وهو خطأ، والحديث أخرجه البخاري ٣/٢٩٥، ومسلم ٢/٦٧٨، وأبو داود ٢/١٥١، ١٥٢، والترمذي رقم ٦٧٣ والنسائي ٥/٥١، وابن ماجه ١/٥٨٥ بلفظ: كنا نخرج إذ كان فينا رسول الله ﷺ زكاة الفطر عن كل صغير وكبير حر أو مملوك صاعًا من طعام، أو صاعًا من أقط، أو صاعًا من شعير، أو صاعًا من تمر أو صاعًا من زبيب ... .","vol":"1","page":96},{"text":"وفي ثبوته بخبر الواحد كلام سيأتي بيانه.\nوقيل: إنه إذا قال: كانوا يفعلون كذا، فإنه يفيد أن جميع الأمة فعلت ذلك، أو فعل البعض، وسكت الباقون، أو فعلوا بأجمعهم فِعْلًا على وجهٍ ظهر للنبي ﷺ ولم ينكره عليهم.\nوبالجملة فإن الراوي إذا قال قولًا في محلِّ الاجتهاد، فلا يلزمنا تقليده، لأنه يحتمل أنه قال عن اجتهاد، واجتهاده لا يترجح على اجتهاد غيره، أما إذا قال قولًا لا محل للاجتهاد فيه، فَحُسْن الظن يقتضي أنه ما قاله إلا عن طريق، وإذا بطل الاجتهاد تعين السماع.\n\n<span data-type=\"title\" id=toc-32>النوع الثاني: في نقل لفظ الحديث ومعناه</span>.\nلا خلاف بين العلماء أن المحافظة على لفظ الحديث وحُرُوفه ونَقْطه وإعرابه أمر من أمور الشريعة عزيز، وحكم من أحكامها شريف، وأنه الأولى بكل ناقل، والأجدر بكل راوٍ، وحتى أوجبه قوم، ومنعوا من نقل الحديث بالمعنى.\nوالكلام في ذلك له تفصيل وشرح، فنقول:\nقال العلماء: نقل الحديث بالمعنى دون اللفظ حرام علي الجاهل بمواقع الخطاب، ودقائق الألفاظ، أما العالم بالفرق بين المحتمل وغير المحتمل، والظاهر والأظهر، والعام والأعم، فقد جوز له ذلك الشافعي وأبو حنيفة وجماهير الفقهاء، ومعظم أهل الحديث.","vol":"1","page":97},{"text":"وقال قوم: لا يجوز إلا إبدال اللفظ بما يُرادفه ويُساويه في المعنى، كما يُبدل القعود بالجلوس، والعلم بالمعرفة، والقدرة بالاستطاعة والحظر بالتحريم، ونحو ذلك.\nوعلى الجملة: فيما لا يتطرق إليه تفاوت في الفهم وإنما ذلك فيما فُهم قطعًا، لا فيما فهم بنوع استدلال يختلف فيه الناظرون. فانقسم القول في هذا إلى أربعة أقسام:\nالأول:أن يكون الخبر مُحكمًا، وحينئذ يجوز نقله بالمعنى لكل من سمعه من أهل اللسان، لأنه لا يحتمل إلا معنى واحدًا دائمًا، فإذا تعين معناه، ولم يقع الخلل في الوقوف عليه ممن عرف اللسان، رخص (١) في نقله بالمعني لحصول الغرض منه بلفظ آخر.\nالثاني: أن يكون الخبر ظاهرًا، ويحتمل غير ما ظهر، فلا يجوز النقل بالمعنى إلا للفقيه العالم بعلم الشريعة وطرق الاجتهاد، لأن المعنى وأن ظهر منه بظاهره، فقد احتمل مجازه، والخصوص في عمومه، فلا يرخَّص في نقله بالمعنى إلا للعالم بطرق الدين والفقه حتى يأمَن إذا كساه لفظًا آخر من الخلل، فلعل الجاهل بالفقه يكسوه لفظًا لا يحتمل صرف مجازه، ولا صرف خصوصه، ويكون المراد باللفظ المسموع، مجازَه أو خصوصَه، فتفوت الفائدة، أو ينقله بلفظ أعم من اللفظ\n_________\n(١) في المطبوع \" وخص \".","vol":"1","page":98},{"text":"لجهله بالفرق بين الخاص والعام، فيوجب ما لا يوجبه الأول، فيلزمه المحافظة على اللفظ.\nالثالث: أن يكون الخبر مشتركًا أو مشكلًا، فلا يجوز النقل بالمعنى على جهة التأويل، لأنه لا يوقف على معناه والمراد منه إلا بنوع تأويل، وتأويل الراوي لا يكون حجة على غيره، فإنه يكون ضربًا من القياس، فلا يحل نقله إلا باللفظ المسموع، ولا يظن بالعدل إذا نقل بلفظه إلا أحد القسمين الأولين اللذين يحلان له.\nالرابع: أن يكون الخبر مجملًا، فلا يُتَصوَّر نقله بالمعنى، لأنه لا يوقف على معناه: وما لا يوقف على معناه، فلا يتصور نقله بمعناه، فيكون الامتناع بذاته لا بدليل يحجر الناقل عنه، ويكون ضربًا آخر من الحجَّة غير الضرب الأول.\nوالقول الضابط في نقل الحديث بالمعنى: أن اللفظ إذا كان مما يجب نقله للعمل بمعناه، فَوُقِفَ على معناه حقيقة، ثم أُدِّي بلفظ آخر بغير خلل فيه، سقط اعتبار اللفظ، فالنقل باللفظ عزيمة، وبالمعنى رخصة في بعض الأخبار، على التفصيل المذكور.\nويدل على ذلك: جواز شرح الشريعة للعجم بلسانهم، فإذا جاز إبدال العربية بالعجمية، فَلأَنْ يجوز بالعربية أولى.\nوذلك لأنا نعلم أنه لا تعَبُّد في اللفظ، وإنما المقصود هو المعنى","vol":"1","page":99},{"text":"وإيصاله إلى الخلق، وليس ذلك كالتشهد والتكبير وما تُعبِّدَ لله فيه باللفظ (١) .\nفإن قيل: فقد قال النبي - ﷺ -: «نَضَّر (٢) الله امرءًا سمع مقالتي فوعاها، فأدَّاها كما سمعها، فرُبَّ مبلَّغ أوعى من سامع ورُبَّ حاملِ فقهٍ وليس بفقيه، ورُبَّ حاملِ فقهٍ إلى من هو أفقه منه» (٣) .\nقلنا: هذا الحديث هو الحجة، لأنه ذكر العلة، وهي اختلاف الناس في الفقه، فما لا يختلف فيه الناس من الألفاظ المرادفة لا يمنع منه.\nوهذا الحديث بعينه قد نقل بألفاظ مختلفة، والمعنى واحد، وإن أمكن أن يكون جميع الألفاظ قول الرسول - ﷺ - في أوقات مختلفة، لكن الأغلب أنه حديث واحد، نقل بألفاظ مختلفة، وذلك أدل دليل على الجواز.\n_________\n(١) ذكر العلماء أن هذا الخلاف لا يجري في ثلاثة أنواع. النوع الأول: ما تعبد بلفظه كالتشهد والقنوت ونحوهما، صرح به الزركشي. والنوع الثاني: ما هو من جوامع كلمه ﷺ التي افتخر بإنعام الله عليه بها، ذكره السيوطي في \" التدريب \". والنوع الثالث: ما يستدل بلفظه على حكم لغوي إلا أن يكون الذي أبدل اللفظ بلفظ آخر عربيًا يستدل بكلامه على أحكام العربية، ذكره جمهور النحاة. وهذا الخلاف أيضًا لا يجري في الكتب المصنفة، فإنه لا يجوز فيها أبدال لفظ بلفظ آخر وإن كان مرادفًا له، لأن الرواية بالمعنى إنما رخص فيها من رخص حين كان الحرج شديدًا على الرواة في ضبط الألفاظ، وهذا غير موجود في ما اشتملت عليه الكتب.\n(٢) جاء في \" النهاية \" نَضَره ونَضَّره وأنضره، أي أنعمه، ويروى بالتخفيف والتشديد من النضارة، وهي في الأصل حسن الوجه والبريق، وإنما أراد حسن خلقه وقدره.\n(٣) أخرجه الترمذي رقم ٢٦٥٩، وابن ماجة ١/٨٤ من حديث عبد الله بن مسعود ﵁، وإسناده صحيح، وقال الترمذي: حسن صحيح، وفي الباب عن زيد بن ثابت، عند الترمذي وابن ماجة، وصححه ابن حبان، وعن جبير بن مطعم عند أحمد وابن ماجة.","vol":"1","page":100},{"text":"قال الإمام أبو عيسى الترمذي - ﵀ -: كل من ضعَّف قومًا من الرواة، فإنما ضعفهم من قِبَل الإسناد، فزاد فيه أو نقص أو غَيَّره أو جاء بما يتغير فيه المعنى، فأما من أقام الإسناد وحفظه وغيّر اللفظ، فإن هذا واسع عند أهل العلم إذا لم يتغير المعنى.\nقال: وقال واثلة بن الأسقع - ﵀: إذا حدثناكم على المعنى فحسبكم.\nوقال ابن سيرين: كنت أسمع الحديث من عشرة، اللفظ مختلف والمعنى واحد.\nوقال: كان إبراهيم النخعي والحسن والشعبي - ﵏يأتون بالحديث على المعاني.\nوقال الحسن: إذا أصبت المعنى أجزأك.\nوقال سفيان الثوري - ﵀ -: إذا قلت لكم: إني أحدِّثكم كما سمعت فلا تُصدِّقوني، إنما هو المعنى.\nوقال وكيع: إن لم يكن المعنى واسعًا فقد هلك الناس.\nوقال: كان القاسم بن محمد وابن سيرين ورجاء بن حَيْوَة - ﵏ يُعيدون الحديث على حروفه.\nوقال مجاهد: انْقُصْ من الحديث إن شئت، ولا تَزِدْ فيه.\nوقال: وكان مالك بن أنس - ﵀ - يُشدِّد في حديث رسول الله - ﷺ- في التاء والياء ونحو هذا.","vol":"1","page":101},{"text":"وعلى ذلك جماعة من أئمة الحديث، لا يرون إبدال اللفظ ولا تغييره، حتى إنهم يسمعونه ملحونًا ويعلمون ذلك، ولا يغيِّرونه، وذلك هو الأحوط في الدِّين، والأتقى والأولى.\nولكن أكثر العلماء على خلافه، والقول بالجواز وهو الصحيح، فإن الحديث كذا وصل إليهم، مختلِفَ الألفاظ، مُتَّفِقَ المعنى، ونعلم قطعًا في أحاديث كثيرة ذكرها النبي - ﷺ - وقت واحد، ونقلها الصحابة بألفاظهم المختلفة.\nوسنورد فيما بعد من هذه المقدمة فصلًا ذكره الإمام أبو عبد الله الحُميدي - ﵀ - في آخر كتابه ما يدل على ذلك وعلى سببه، والعذر فيه، إن شاء الله تعالى.\n\n<span data-type=\"title\" id=toc-33>النوع الثالث: في رواية بعض الحديث</span>\nرواية بعض الحديث ممتنعة عند أكثر من منع نقل الحديث بالمعنى.\nومن جوَّز نقل الحديث بالمعنى جوَّز ذلك، إن كان قد رواه مرة بتمامه، ولم يتعلق المذكور بالمتروك تعلقًا يغيِّر معناه، فأما إذا تعلَّق به، كشرط العبادة أو ركنيها، أو ما به التمام، فنقل البعض تحريف وتلبيس، أما إذا روى الحديث مرة تامًّا، ومرة ناقصًا نقصًا لا يغيِّر معنىً، فهو جائز، ولكن بشرط أن لا يتطرق إليه سوء الظنِّ بالتهمة.\nوما العجب إلا ممن منع من ذلك، وقد رأى كتب الأئمة ومصنفاتهم","vol":"1","page":102},{"text":"وأحاديثهم، وهي مشحونة بأبعاض الأحاديث، يذكرون كلَّ بعض منها في بابٍ يخُصُّه، يَسْتدلُّون به على ذلك الباب، كيف والمقْصِدُ الأعظم من ذكر الحديث إنما هو الاستدلال به على الحكم الشرعي؟ .\nفإذا ذكر من الحديث ما هو دليل على ذلك الحكم المستخرج منه، فقد حصل الغرض، لكن يبقى الأدب بالمحافظة على ألفاظ الرسول صلوات الله عليه، وإيرادها كما ذكرها وتلفَّظ بها.\nوالأوْلَوِيَّة درجة وراء الجواز، وما قَصدَ مَن منع الاستعمال إلا الأحْوط والأتْقَى والتَّحَرُّز عن التسامح والتساهل في لفظ الحديث.\n\n<span data-type=\"title\" id=toc-34>النوع الرابع: انفراد الثقة بالزيادة</span>\nإذا انفرد الثقة بزيادة في الحديث عن جماعة النَّقلة، فإنه تُقبَلُ منه زيادته عند الأكثر، سواء كانت الزيادة من حيث اللفظ، أو من حيث المعنى، لأنه لو انفرد بنقل حديث عن جميع الحفَّاظ قُبِلَ. فكذلك الزيادة (١) .\n_________\n(١) الذي انتهي إليه ابن الصلاح والنووي، ورجحه الحافظان: ابن حجر والسيوطي أن الزيادة على ثلاثة أنواع، النوع الأول: أن لا تكون منافية لما ليست هي فيه، وحينئذ فهي مقبولة بالاتفاق، لأنها في حكم الحديث المستقل الذي ينفرد به الثقة، ولا يرويه عن شيخه غيره، والنوع الثاني: أن تكون الزيادة مخالفة لما ليست هي فيه، لكن مخالفتها بتقييد المطلق ونحوه، وهذا النوع يترجح قبوله، والنوع الثالث: أن تكون الزيادة منافية لما ليست هي فيه، وهذا النوع مردود غير مقبول. قال الحافظ ابن حجر في \" نزهة النظر \" ص ١٩: وزيادة راوي الصحيح والحسن مقبولة ما لم تقع منافية لرواية من هو أوثق منه ممن لم يذكر تلك الزيادة، لأن الزيادة إما أن تكون لا تنافي بينها وبين رواية من لم يذكرها، فهذه تقبل مطلقًا، لأنها في حكم الحديث المستقل الذي ينفرد به الثقة ولا يرويه عن شيخه غيره، وإما أن تكون منافية بحيث ⦗١٠٤⦘ يلزم من قبولها رد الرواية الأخرى، فهذه التي يقع الترجيح بينها وبين معارضها، فيقبل الراجح ويرد المرجوح. واشتهر عن جمع من العلماء القول بقبول الزيادة مطلقًا من غير تفصيل، ولا يتأتى ذلك على طريق المحدثين الذين يشترطون في الصحيح أن لا يكون شاذًا، ثم يفسرون الشذوذ بمخالفة الثقة من هو أوثق منه، والعجب ممن غفل عن ذلك مع اعترافه باشتراط انتفاء الشذوذ في حد الصحيح وكذا الحسن، والمنقول عن أئمة الحديث المتقدمين كعبد الرحمن بن مهدي، ويحيى القطان، وأحمد بن حنبل، ويحيى بن معين، وعلي بن المديني، والبخاري وأبي زرعة، وأبي حاتم والنسائي والدارقطني وغيرهم اعتبار الترجيح فيما يتعلق بالزيادة وغيرها، ولا يعرف عن أحد منهم إطلاق قبول الزيادة، وأعجب من ذلك إطلاق كثير من الشافعية القول بقبول زيادة الثقة مع أن نص الشافعي يدل على غير ذلك.\nولابن حبان صاحب الصحيح في زيادة الثقة رأي له أهميته، ذكره في مقدمة \" صحيحه \" ١/١٢٠ وهاكه بنصه: وأما زيادة الألفاظ في الروايات، فإنا لا نقبل شيئًا منها إلا عمن كان الغالب عليه الفقه، حتى يعلم أنه كان يروي الشيء ويعلمه حتى لا يشك فيه أنه أزاله عن سننه، أو غيّره عن معناه أم لا، لأن أصحاب الحديث الغالب عليهم حفظ الأسامي والأسانيد دون المتون، والفقهاء الغالب عليهم حفظ المتون وإحكامها، وأداؤها بالمعنى دون حفظ الأسانيد وأسماء المحدثين، فإذا رفع محدث خبرًا وكان الغالب عليه الفقه لم أقبل رفعه إلا من كتابه، لأنه لا يعلم المسند من المرسل ولا الموقوف من المنقطع، وإنما همته إحكام المتن فقط، وكذلك لا أقبل عن صاحب حديث حافظ متقن أتى بزيادة لفظ في الخبر، لأن الغالب عليه إحكام الإسناد، وحفظ الأسامي، والإغضاء عن المتون وما فيها من الألفاظ إلا من كتابه. هذا هو الاحتياط في قبول الزيادات في الألفاظ. فتأمل كلام هذا الإمام، فإنه نفيس جدًا.","vol":"1","page":103},{"text":"فإن قيل: يبعد انفراده بالحفظ مع إصغاء الجميع.\nقلنا: تصديق الجميع أولى، إذا كان ممكنًا، وهو قاطع بالسماع، والآخرون ما قطعوا بالنفي، فلعل الرسول - ﷺ - ذكره في مجلسين، فحيث ذكر الزيادة لم يحضر إلا ذلك الواحد، أو كرَّره في مجلس، وذكر الزيادة في إحدى الكرَّتين، ولم يحضر إلا ذلك الواحد.\nويحتمل أن يكون راوي الناقص حضر في أثناء المجلس، ولم يسمع التمام، أو أنهم اشتركوا في الحضور ونسوا الزيادة، إلا ذلك الواحد،","vol":"1","page":104},{"text":"أو طرأ في أثناء الحديث سبب شاغل مُدْهش، فغفل به البعض عن الإصغاء، فيختص بحفظ الزيادة المُقْبِلُ على الإصغاء، أو يَعْرِض لبعض السامعين خاطر شاغل عن الزيادة، أو يعرض له ما يُوجِب قيامه قبل التمام.\nفإذا احتمل هذا كله أو بعضه، فلا يُكَذَّب العدل مهما أمكن.\nكيف والظاهر من حال المسلم أنه لا يُقْدِم على أن يروي عن رسول الله - ﷺ - ما لم يقله، لا سيما وقد سمعه يقول، أو بلغه أنه قال: «من كذب عليَّ متعمدًا فليتبوأ مقعده من النار» (١) .\n\n<span data-type=\"title\" id=toc-35>النوع الخامس: في الإضافة إلى الحديث ما ليس منه</span>.\nقد يظن قومٌ أن هذا النوع هو الذي قبله، وليس كذلك، فإن الأول: هو أن ينفرد الراوي بزيادة في الحديث، يرفعها إلى النبي - ﷺ - ويجعلها من قوله.\nوهذا النوع: هو أن يذكر الراوي في الحديث زيادة، ويضيف إليه شيئًا من قوله، إلا أنه لا يبيِّن تلك الزيادة أنها من قول النبي - ﷺ -، أو من قوله نفسه، فتبقى مجهولة.\nوأهل الحديث يُسمُّون هذا النوع «المُدْرَج» يعنون أنه أدرج الراوي كلامه مع كلام النبي - ﷺ - ولم يُميِّزْ بينهما، فَيُظَنُّ\n_________\n(١) متفق عليه من حديث أبي هريرة، وهو مروي عن غير واحد من الصحابة في الصحاح والسنن والمسانيد وغيرها حتى بلغ مبلغ التواتر.","vol":"1","page":105},{"text":"أن جميعه لفظ النبي - ﷺ -.\nومثاله: حديث ابن مسعود، أن رسول الله - ﷺ - أخذ بيده، فعلمه التشهد، قال: «قل: التحيات لله....» فذكر التشهد إلى آخره، ثم قال: «فإذا قلت هذا فقد قضيت صلاتك، إن شئت أن تقوم فقم، وإن شئت أن تقعد فاقعد» (١) .\nفقوله: «إذا قلت هذا ...» إلى آخره مدرج في الحديث من كلام ابن مسعود، لأن التمييز قد جاء بينهما في رواية أخرى (٢)، وذلك أنه ذكر الحديث إلى آخر التشهد، ثم قال الراوي: «قال عبد الله بن مسعود: «إذا فرغت من هذا فقد قضيت صلاتك» فميز هذا الراوي بين الكلامَين بزيادته التي ذكرها. والزيادة من الثقة مقبولة، على ما سبق في النوع الرابع.\n\nالفرع الرابع (٣): في المسند والإسناد\n_________\n(١) أخرجه أحمد في \" المسند \" ١/٤٢٢ وأبو داود الطيالسي ١/١٠٢ والدارمي ١/٣٠٩ وأبو داود ١/٣٥٠ والطحاوي ص ١٦٢، وإسناده صحيح وأئمة الحديث كابن حبان والدارقطني والبيهقي والخطيب والزيلعي والكمال متفقون على كون هذه الزيادة مدرجة، وذكر النووي في \" الخلاصة \" و\" شرح مسلم \" أنهم اتفقوا على أنها مدرجة. لكن للعلامة العيني في \" البناية \" كلام رد فيه قول من يقول: إن هذه الزيادة مدرجة، وانتهى إلى أن ابن مسعود سمع ذلك من النبي ﷺ، فرواه مرة وأفتى به أخرى، ونقل كلامه بطوله أبو الحسنات اللكنوي في كتابه \" ظفر الأماني \" ص ١٢٧، ١٢٨، ثم علق عليه بقوله: الجمع بين روايات الوقف وبين روايات الرفع بهذا الطريق حسن جدًا.\n(٢) أخرجها الدارقطني ص ١٣٥، والبيهقي ٢/١٧٤ من رواية شبابة بن سوار عن زهير بن معاوية، وسندها صحيح.\n(٣) في المطبوع \" الفرع السادس \".","vol":"1","page":106},{"text":"المسند: هو أن يروي الحديث واحد عن واحد، رآه وسمع منه أو عليه قراءةً أو إجازة، أو مناولة، روايةً متصلة إلى من رأى النبي - ﷺ - وسمع منه.\nوللإسناد أوضاع واصطلاح وشرائط.\nفمن شروطه: أن لا يكون في الإسناد: أُخْبِرْت عن فلان، ولا حُدِّثت، ولا بَلَغَني، ولا رَفَعه فلان، ولا أظنه مرفوعًا، إنما يرويه المحدِّث عن شيخ يُظْهِر\nسماعه منه والسن يحتمله، وكذلك سماع شيخه عن شيخه، إلى أن يصل الإسناد إلى صحابي مشهور، إلى رسول الله - ﷺ -.\nوعلى الراوي أن يتعرف حال شيخه، وهل يحتمل سماعه من شيوخه الذين يُحَدِّث عنهم؟ ثم يتأمل أصوله، أعَتِيقةٌ هي، أم جديدة؟ وعليها طبقة سماعه أم لا؟ فكل ذلك احتياط في أخذ الحديث عنه.\nومن المسندات: أن يقول الصحابي المعروف بالصحبة: «أُمرنا بكذا ونُهينا عن كذا، وكنا نُؤمر بكذا، ونُنهى عن كذا، وكنا نفعل، وكنا نقول ورسول الله - ﷺ - فينا، وكنا لا نرى بأسًا بكذا، وكان يُقال كذا، ومن السُّنة كذا، فإذا صدر هذا عن صحابي مشهور بالصحبة، فهو حديث مسند، وكلُّه مُخَرَّج في المسانيد.\nومن المسندات: المعَنْعَن، وهو أن يقول: أحد الرواة: «حدَّثنا","vol":"1","page":107},{"text":"فلان عن فلان عن فلان، ولا يذكرون طرق سماعهم بـ: «حدَّثنا» و«أخبرنا» و«سمعنا»، فإن هذا إذا كان رواته موثوقًا بهم مشهورين بالصدق، لا يُنسب إليهم التدليس، وليس من مذهبهم: فسواءٌ ذكروا طريق السماع أو لم يذكروه، فإن حديثهم مقبول معمولٌ به، فإن كان رواته أو أحدهم متهمًا، أو مِن مذهبه التدليس، فيحتاج أن يذكر طريق سماعه حتى يكون حديثه مسندًا (١) .\nومن المسندات: نوع يسمى المُسَلْسَل، وهو اصطلاح بين المحدِّثين، مثل أن يكون جميع رواة الحديث قد اشتركوا عند سماع ذلك الحديث في قولٍ، أو فعلٍ، أو حالةٍ من النبي - ﷺ - إلى آخر رُواته.\nمثل: تشبيك الأصابع، أو الأخذ باللحية، أو المصافحة، ونحو ذلك من الأسباب، فيقول: حدَّثني فلان، ويده على لحيته، قال:\n_________\n(١) الصحيح الذي رجحه الحذاق من أئمة الحديث أن ما رواه المدلس بلفظ محتمل – لم يصرح فيه بالسماع – لا يقبل، بل يكون منقطعًا، وما صرح فيه بالسماع يقبل، وهذا كله إذا كان الراوي ثقة في روايته، فقد قال ابن حبان في \" صحيحه \" ١/١٢٢: وأما المدلسون الذين هم ثقات وعدول، فإنا لا نحتج بأخبارهم إلا ما بينوا السماع فيما رووا مثل الثوري والأعمش وأبي إسحاق وأضرابهم من الأئمة المتقين وأهل الورع في الدين، لأنا متى قبلنا خبر مدلس لم يبين السماع فيه وإن كان ثقة، لزمنا قبول المقاطيع والمراسيل كلها، لأنه لا يدرى لعل هذا المدلس دلس هذا الخبر عن ضعيف يهي الخبر بذكره إذا عرف، اللهم إلا أن يكون المدلس يعلم أنه ما دلس قط إلا عن ثقة، فإذا كان كذلك قبلت روايته وإن لم يبين السماع، وهذا ليس في الدنيا إلا سفيان بن عيينة وحده فإنه كان يدلس، ولا يدلس إلا عن ثقة متقن، ولا يكاد يوجد لسفيان بن عيينة خبر دلس فيه إلا وجد ذلك الخبر بعينه قد بين سماعه عن ثقة مثل نفسه.","vol":"1","page":108},{"text":"حدثني فلان، ويده على لحيته، قال: حدثني فلان، ويده على لحيته، وكذلك إلى النبي - ﷺ -. وكذلك: حدثني فلان، وهو أول حديث سمعته منه، قال: حدثني فلان، وهو أو حديث سمعته منه، قال: حدثني فلان وهو أول حديث سمعته منه، ونحو ذلك.\nواعلم أن الإسناد في الحديث هو الأصل، وعليه الاعتماد، وبه تعرف صحة الحديث وسَقَمه.\nقال سفيان الثوري: «الإسناد سلاح المؤمن، فإذا لم يكن معه سلاح فبأي شيء يقاتل؟» .\nوقال شعبة: «كل علم ليس فيه: أخبرنا، وحدثنا، فهو خَل وبقل» (١) .\nوقال يزيد بن زُريع (٢): «لكل دِينٍ فُرسان، وفرسان هذا الدين أصحاب الإسناد» .\nوقال أحمد بن حنبل: «إذا روينا عن النبي - ﷺ - في الحلال والحرام والسُّنن والأحكام - تشدَّدنا في الأسانيد، وإذا روينا عنه في فضائل الأعمال وما لا يضع (٣) حكمًا ولا يرفعه، تساهلنا في الأسانيد (٤)، ولولا الأسانيد لقال من شاء ما شاء» .\n_________\n(١) في المطبوع \" ثفل \".\n(٢) في المطبوع \" ذريع \" بالذال، وهو تصحيف.\n(٣) في المطبوع: يضيع.\n(٤) لفظ أحمد في رواية الميموني عنه كما نقله السخاوي في \" فتح المغيث \" ص ١٢٠: الأحاديث ⦗١١٠⦘ الرقائق يحتمل أن يتساهل فيها حتى يجيء شيء فيه حكم، وقال في رواية عباس الدوري عنه: ابن إسحاق رجل تكتب عنه هذه الأحاديث – يعني المغازي ونحوها – وإذا جاء الحلال والحرام أردنا قومًا هكذا وقبض أصابع يده الأربع، وأما النص الذي ساقه المصنف عنه، فهو نص كلام عبد الرحمن بن مهدي أخرجه عنه البيهقي في \" المدخل \" وقد بين غير واحد من أهل العلم أن مقالة الإمام أحمد وغيره إنما يريدون بها – والله أعلم – أن التساهل إنما هو في الأخذ بالحديث الحسن الذي لم يبلغ درجة الصحة، فإن الاصطلاح في التفرقة بين الصحيح والحسن لم يكن في عهدهم مستقرًا واضحًا بل كان أكثر المتقدمين لا يصفون الحديث إلا بالصحة والضعف فقط. نقول: وأعدل الآراء في الأخذ بالحديث الضعيف في فضائل الأعمال تقييد ذلك بشروط. الأول: متفق عليه وهو أن يكون الضعف غير شديد فيخرج من انفرد من الكذابين والمتهمين بالكذب، ومن فحش غلطه، والثاني: أن يكون مندرجًا تحت أصل عام، فيخرج ما يخترع بحيث لا يكون له أصل أصلًا، والثالث: أن لا يعتقد عند العمل به ثبوته لئلا ينسب إلى النبي ﷺ ما لم يقله، والشرطان الأخيران عن ابن عبد السلام وصاحبه ابن دقيق العيد كما نقله الحافظ السخاوي في خاتمة كتابه \" القول البديع \" عن شيخه الحافظ ابن حجر رحمهما الله. ومن العلماء من لم يبح العمل بالحديث الضعيف مطلقًا، أي سواء أكان موضوعه العقائد والأحكام أم كان موضوعه المواعظ وفضائل الأعمال، وهو مذهب البخاري ومسلم، وأبي بكر بن العربي كبير المالكية في عصره، وأبي شامة المقدسي كبير الشافعية في زمنه وغيرهم، قال العلامة الكوثري ﵀ في \" المقالات \" ص ٤٥، ٤٦: ولهم بيان قوي في المسألة لا يهمل، فإما ما يعطي ظاهر كلام النووي في العمل بالضعيف في فضائل الأعمال ما لم يكن موضوعًا، فقد أثار جدلًا عنيفًا أجاد تحقيقه الإمام اللكنوي في \" ظفر الأماني \" ص: ١٠٠، ١٠٨.","vol":"1","page":109},{"text":"ثم من الإسناد عال ونازل، وطلب العالي سنة، فعلى طالب علم الحديث: أن يرغب في طلبه.\nوعلو الإسناد على مراتب.\nمنها: ما هو بقلة العدد. ومنها ما هو بثقة الرواة.\nومنها: ما هو بفقه الرواة. ومنها: ما هو باشتهار الرواة.\nومنها: ما يجمع هذه الأوصاف، وهو أكملها، أو بعضها.","vol":"1","page":110},{"text":"فأما قلة العدد، فأقل ما يُروى من الصحيح في زماننا هذا: «ثلاثيات البخاري» من طريق أبي الوَقْت عبد الأوَّل السِّجزي (١)، فإن أصحاب أبي الوقت بينهم وبين النبي - ﷺ - ثمانية أنفس في «ثلاثيات البخاري» .\nأحدهم: أبو الوقت، ثم الداوُدي، ثم السرخسي، ثم الفَرَبْري، ثم البخاري، فهؤلاء خمسة، والذين روى عنهم البخاري ثلاثياته ثلاثة.\nوقد تقع أحاديث من الأحاديث الصحاح المخرَّجة في «الصحيحين» أو في أحدهما من غير طريق البخاري ومسلم التي يُروى بها كتابهما، إلا أن شرط الصحة موجود فيها. مثل ما حدثنا به الشيخ أبو ياسر عبد الوهاب بن هبة الله بن أبي حِيَّة البغدادي، قراءةً عليه، قال: حدثنا الرئيس أبو القاسم هبة الله بن محمد بن عبد الواحد بن الحُصَين، قال: حدثنا أبو طالب محمد بن محمد بن غيلان البَزَّاز،\nقال: حدثنا أبو بكر محمد بن عبد الله بن إبراهيم الشافعي، قال: حدثنا القاضي إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد ومحمد بن سليمان الواسطي، قال إسماعيل: حدثنا وقال محمد: سألت محمد بن عبد الله الأنصاري قال: حدثنا حُميد الطويل عن أنس بن مالك - ﵁ - قال: كان لي أخ يقال له: أبو عُمير، وكان له عصفور يلعب به، فمات العصفور، وكان النبي - ﷺ -\n_________\n(١) بكسر السين وسكون الجيم وبالزاي: منسوب إلى سجز. وهو اسم لسجستان. قاله الحازمي، وقال ابن ماكولا: هو منسوب إلى سجستان على غير قياس، والأول أشبه.","vol":"1","page":111},{"text":"يَدخل بيتنا، ويقول: «أبا عُمير، ما فعل النُّغير؟» .\nوفي حديث القاضي إسماعيل قال: كان ابنٌ لأم سُليم يقال له: أبو عمير، كان النبي - ﷺ - يمازحه، إذا دخل على أم سليم، فدخل يومًا، فوجده حزينًا، فقال: ما لأبي عُمير حزينًا؟ قالوا: يا رسول الله، مات نُغَيْره الذي كان يلعب به، فجعل يقول: «أبا عمير، ما فعل النُّغير؟» . فهذا حديث صحيح قد أخرجه البخاري ومسلم في كتابيهما (١)، ومن يرويه بهذا الطريق الذي ذكرناه عن ابن حُصَين يكون بينه وبين النبي - ﷺ - سبعة رجال، فهو أعلى من «ثلاثيات البخاري» المروية من طريق أبي الوقت برجل، وشرط الصحة موجود فيه، وقد جاء في هذه الأحاديث «الغيلانيَّات» غير هذا الحديث بهذا العدد.\nوأما ثقة الرواة، فهو أن يكونوا معروفين بالصدق، مشهورين بالأمانة وصحة النقل والرواية، لا يتطرق إليهم تهمة، ولا جرح ولا ريبة، كمشايخ البخاري ومسلم اللَّذَين خرَّجا أحاديثهم في كتابيهما (٢)،\n_________\n(١) هو في البخاري ١٠/٤٣٦ في كتاب الأدب، باب الانبساط إلى الناس و٤٠١ فيه أيضًا، باب الكنية للصبي وقبل أن يولد للرجل، وفي مسلم ٣/١٦٩٢ و١٦٩٣ في الأدب، باب استحباب تحنيك المولود عند ولادته..، وفي هذا الحديث عدة فوائد جمعها أبو العباس أحمد بن أحمد الطبري المعروف بابن القاص المتوفى سنة ٣٣٥ هـ الفقيه الشافعي صاحب التصانيف في جزء مفرد، وقد لخصها الحافظ ابن حجر في الفتح ١٠/٤٨١، ٤٨٤ وزاد عليها فارجع إليه إن شئت.\n(٢) الحكم لشخص بمجرد رواية البخاري ومسلم أو أحدهما عنه في الصحيح بأنه من شرط الصحيح ولا يتطرق إليه ريبة، غفلة وخطأ لأنهما قد خرجا لخلق ممن تكلم فيهم كجعفر بن سليمان الضبعي والحارث بن عبد الإيادي، وأيمن بن نابل الحبشي، وخالد بن مخلد القطواني، وسويد بن سعيد الحدثاني ⦗١١٣⦘ ويونس بن أبي إسحاق السبيعي وغيرهم، ولكنهما رحمهما الله – كما قال الزيلعي في \" نصب الراية \" ١/٣٤١، ٣٤٢ –: إذا أخرجا لمن تكلم فيه، فإنهم ينتقيان من حديثه ما توبع عليه، وظهرت شواهده، وعلم أن له أصلًا، ولا يرويان ما تفرد به، سيما إذا خالفه الثقات، كما أخرج مسلم لأبي أويس حديث.. \" قسمت الصلاة بيني وبين عبدي ... \" لأنه لم يتفرد به، بل رواه غيره من الأثبات كمالك وشعبة وابن عيينة، فصار حديثه متابعة. وهذه العلة راجت على كثير ممن استدرك على \" الصحيحين \"، فتساهلوا في استدراكهم، ومن أكثرهم تساهلًا الحاكم أبو عبد الله في كتابه \" المستدرك \" فإنه يقول: هذا حديث على شرط الشيخين أو أحدهما وفيه هذه العلة، إذ لا يلزم من كون الراوي محتجًا به في الصحيح أنه إذا وجد في أي حديث كان ذلك الحديث على شرطه، لما بيناه ... وربما جاء إلى حديث فيه رجل قد أخرج له صاحب الصحيح عن شيخ معين بضبطه حديثه وخصوصيته به، ولم يخرجا حديثه عن غيره لضعفه فيه، أو لعدم ضبطه حديثه، أو لكونه غير مشهور بالرواية عنه، أو لغير ذلك، فيخرجه هو عن غير ذلك الشيخ، ثم يقول: هذا على شرط الشيخين أو البخاري أو مسلم، وهذا أيضًا تساهل؛ لأن صاحبي الصحيح لم يحتجا به إلا في شيخ معين لا في غيره فلا يكون على شرطهما، وهذا كما أخرج البخاري ومسلم حديث خالد بن مخلد القطواني عن سليمان بن بلال، ولم يخرجا حديثه عن عبد الله بن المثنى، فإن خالدًا غير معروف بالرواية عن ابن المثنى، فإذا قال قائل في حديث يرويه خالد بن مخلد عن ابن المثنى: هذا على شرط البخاري ومسلم كان متساهلًا، فتأمل ذلك، واشدد عليه بكلتا يديك، فإنه غاية في النفاسة والتحقيق من هذا الإمام الجليل ﵀.","vol":"1","page":112},{"text":"فهذا وأشباهه، وإن بَعُدَ طريقه وكثر رجاله، فهو عالٍ، وإن كان غيره أقل رجالًا منه وليست له هذه الحال.\nوأما فقه الرواة، فأن يكون رواته أو بعضهم فقيهًا، كسعيد بن المسيب، ومحمد بن شهاب الزهري، وسفيان الثوري، ومالك بن أنس، ومن يجري مجراهم من أئمة الفقه.\nفإذا كان الحديث مرويًا من طريق هؤلاء، كان عاليًا وإن كثرت رجاله.\nقال علي بن خَشْرَم: قال لنا وكيع: أي الإسنادين أحب إليكم: الأعمش","vol":"1","page":113},{"text":"عن أبي وائل عن عبد الله بن مسعود، أو سفيان عن منصور عن إبراهيم عن علقمة عن عبد الله؟ فقلنا: الأعمش عن أبي وائل، فقال: يا سبحان الله! الأعمش شيخٌ، وأبو وائل شيخٌ، وسفيان فقيهٌ، ومنصورٌ فقيه، وإبراهيم فقيه، وعلقمة فقيه، وحديثٌ يتداوله الفقهاء، خير من حديث يتداوله الشيوخ.\nفهذا من طريق الفقهاء رُباعي إلى ابن مسعود، وثنائي من طريق المشايخ، ومع ذلك قُدِّم الرباعي لأجل فِقْه رجاله.\nوأما اشتهار الرواة، فأن يكونوا معروفين بالرواية عمَّنْ روَوْا عنه: كعلقمة، وأبي وائل عن ابن مسعود، والقاسم بن محمد وعروة عن عائشة، وإبراهيم عن علقمة، وهشام عن عروة، ونحو ذلك، فإن هؤلاء مشهورون بمن رووا عنه، وذلك يجعل إسنادهم عاليًا وإن كثُرَت رجاله.\nفإذًا أعلى هذه الرتب مختلَف فيه، وكلٌّ يذهب إلى ما يميل إليه نظره، لكن الأولى أن يكون أعلاها: ما اجتمع فيه هذه الأوصاف، ثم ما كان في طريقه الفقهاء، ثم الثقات، ثم المشهورون، ثم العدد إذا عَرِيَ من هذه الأوصاف.\nومن تحقق ما ذكرناه في علو الإسناد، فقد عرف النازل منه، لأنه ضده، لكن من طُرُق النازل ما يكون قد أُخِذَ عن شيخ قد تقدَّم موته، واشتهر فضله، فأنه أقل نزولًا مما (١) أُخِذَ عن شيخ تأخر موته، وعرف بالصدق.\n_________\n(١) في المطبوع: \" وممن \".","vol":"1","page":114},{"text":"ومنها: أن ينظر طالب الحديث إلى إسناد شيخه الذي يكتب عنه، فما قرب من سِنِّه طلب أعلى منه.\nومنها: أن يكون له شيخان، أحدهما سمع حديثًا من شيخه عن أمدٍ مُعين، والآخر سمعه عن أمد أبعد منه، فروايته عن أبعد الأَمَدَيْن أعلى، وعن أقربهما أنزل.\n\n<span data-type=\"title\" id=toc-37>الفرع الخامس: في المرسل</span>\nالمرسل من الحديث: هو أن يروي الرجل حديثًا عمن لم يعاصره، وله بين المحدثين أنواع واصطلاح في تسمية أنواعه.\nفمنه: المرسل المطلق، وهو أن يقول التابعي (١): قال رسول الله - ﷺ -. فلا يكون الحديث مرسلًا مطلقًا، ما لم يرسله التابعي خاصة عن رسول الله - ﷺ -.\nومنه قسم يسمى المنقطع، وهو غير الأول.\nقال الحاكم: وقلما تجد من يفرق بينهما، وهو على نوعين:\nأحدهما: أن يكون في الإسناد رواية راوٍ لم يسمع من الذي روى عنه الحديث قبل الوصول إلى التابعي الذي هو موضع الإرسال.\nوالآخر: أن يذكر أحد رواته في الحديث عن رجل ولا يسميه جهلًا به،\n_________\n(١) يشمل التابعي الكبير والصغير والحديث القولي والفعلي، وهذا التعريف ذكره ابن الصلاح وغيره ممن لخص كلامه، وهو المعروف عند الفقهاء والأصوليين، وهو المشهور بين أئمة الحديث كما نقله الحاكم وابن عبد البر في مقدمة \" التمهيد \".","vol":"1","page":115},{"text":"فإن لم يكن للجهل به، وإنما ترك اسمه وهو يعرفه، فليس بمنقطع، لكونه معروف الاسم.\nومنه قسم يسمى المعضَل: وهو أن يكون من المرسِل إلى رسول اللهﷺ - أكثر من رجل، ومثاله: أن يروي عمرو بن شعيب أن رسول الله - ﷺ - فعل كذا وكذا، أو قال كذا وكذا، ثم لا يسنده، ولا يرسله في حالةٍ ما، ولا أحد من الرواة، وعمرو بن شعيب أقل ما بينه وبين رسول الله - ﷺ - اثنان، فإن كان الحديث قد أسنده وقتًا ما، أو أرسله، فليس بمعْضَل.\nومن أنواع المعْضَل: أن يُعضله الراوي من أتباع التابعين، فلا يرويه عن أحد، ويجعله كلامًا موقوفًا، فلا يذكره عن رسول الله - ﷺ - معضلًا (١) ثم يوجد ذلك الكلام عن رسول الله - ﷺ - متصلًا من طريق آخر.\nوأكثر ما تروى المراسيل من أهل المدينة عن سعيد بن المسيب، ومن أهل مكة عن عطاء بن أبي رباح، ومن أهل مصر عن سعيد بن أبي هلال، ومن أهل الشام عن مكحول، ومن أهل البصرة عن الحسن البصري، ومن أهل الكوفة عن إبراهيم بن زيد النخعي.\nوأصحها مراسيل ابن المسيِّب، فإنه أدرك جماعة من أكابر الصحابة، وأخذ عنهم، وأدرك من لم يُدركه غيره من التابعين، وقد تأمل الأئمة مراسيله، فوجدوها جميعها بأسانيد صحيحة.\n_________\n(١) في المطبوع: \" منفصلًا \" وهو تحريف.","vol":"1","page":116},{"text":"والناس في قبول المراسيل مختلفون.\nفذهب أبو حنيفة، ومالك بن أنس، وإبراهيم النخعي، وحماد بن أبي سليمان، وأبو يوسف، ومحمد بن الحسن، ومن بعدهم من أئمة الكوفة إلى أن المراسيل مقبولة، محتج بها عندهم (١)، حتى إن منهم من قال: إنها أصح من المتصل المسند، فإن التابعي إذا أسند الحديث أحال الرواية على من رواه عنه، وإذا قال: قال رسول الله - ﷺ -، فإنه لا يقوله إلا بعد اجتهاد في معرفة صحته.\nوأما أهل الحديث قاطبة. أو معظمهم، فإن المراسيل عندهم واهية غير\n_________\n(١) وإليه جنح جمع من المحدثين، وهو رواية عن أحمد إذا لم يكن في الباب شيء يدفعه، وحكاه النووي في \" شرح المهذب \" عن كثير من الفقهاء، بل أكثرهم، ونسبه الغزالي إلى الجمهور، وادعى ابن جرير الطبري وابن الحاجب إجماع التابعين على قبوله، وتوزعا في دعوى الإجماع بما نقل من عدم الاحتجاج به عن بعض التابعين كسعيد بن المسيب وابن سيرين والزهري، فلو قيل: باتفاق جمهور التابعين لكان أقرب إلى الصواب. وذكر الإمام أبو داود صاحب \" السنن \" في رسالته إلى أهل مكة المتداولة بين أهل العلم بالحديث: وأما المراسيل فقد كان يحتج بها العلماء فيما مضى مثل سفيان الثوري، ومالك بن أنس والأوزاعي حتى جاء الشافعي فتكلم فيه وتابعه عليه أحمد وغيره.\nنقول: وقد اشترط القائلون بالمرسل أن يكون المرسل ثقة، وأن يكون متحريًا لا يرسل إلا عن الثقات، فإن لم يكن في نفسه ثقة أو لم يكن محتاطًا في روايته. فمرسله غير مقبول. فإن قيل: ما الحامل لمن كان لا يرسل إلا عن ثقة على الإرسال؟ فالجواب – وهو للحافظ ابن حجر – أن له أسبابًا منها أن يكون سمع الحديث عن جماعة ثقات وصح عنده، فيرسل اعتمادًا على صحته عن شيوخه، كما صح عن إبراهيم النخعي أنه قال: ما حدثتكم عن ابن مسعود، فقد سمعته عن غير واحد، وما حدثتكم به وسميت، فهو عمن سميت، ومنها أن يكون نسي من حدثه وعرف المتن، فذكره مرسلًا، لأن أصل طريقته أن لا يحمل إلا عن ثقة، ومنها أن لا يقصد التحديث بل يذكره على وجه المذاكرة، أو على جهة الفتوى، فيذكر المتن، لأن المقصود في تلك الحالة دون السند، لا سيما إذا كان السامع عارفًا بمن روى فتركه لشهرته وغير ذلك من الأسباب.","vol":"1","page":117},{"text":"محتج بها، وإليه ذهب الشافعي (١)، وأحمد بن حنبل، وهو قول ابن المسيب، والزهري، والأوزاعي، ومَن بعدهم من فقهاء الحجاز.\nومن هؤلاء الذين قالوا برد المراسيل: من قَبِلَ مرسل الصحابي، لأنه يحدث عن الصحابي، وكلهم عدول.\nومنهم من أضاف إليه مراسيل التابعين، لأنهم يروون عن الصحابة.\nومنهم من خصص كبار التابعين، كابن المسيب، ويحكى أنه قول الشافعي، وأنه قبل مراسيل ابن المسيب وحده، واحتُج له بأنه وجدها مسندة (٢) .\nوالمختار على قياس رد المرسل أن التابعي والصحابي إذا عُرف بصريح\n_________\n(١) صرح الإمام الشافعي ﵀ في \" الرسالة \" ص ١٩٣، ١٩٧ أنه يقبل المرسل بشروط:\nأحدها: أن يكون المرسل ممن يروي عن الثقات أبدًا ولا يخلط روايته.\nثانيها: أن يكون بحيث إذا شارك أهل الحفظ في أحاديثهم وافقهم ولم يخالفهم إلا بنقص لفظ لا يختل به المعنى.\nثالثها: أن يكون من كبار التابعين الذي التقوا بعدد كبير من الصحابة كسعيد بن المسيب، وهذا الشرط وإن كان منصوصًا في كلام الشافعي في \" الرسالة \" ص: ٤٦١، فقد خالفه عامة أصحابه، فأطلقوا القول بقبول مراسيل التابعين إذا وجدت فيها الشروط الباقية.\nرابعها: أن يعتضد ذلك الحديث المرسل بمسند يجيء من وجه آخر صحيح أو حسن أو ضعيف، أو بمرسل آخر لكن بشرط أن يكون ذلك المرسل يخرجه من ليس يروي عن شيوخ راوي المرسل الأول ليغلب على الظن عدم اتحادهما، وكذا إذا اعتضد بقول بعض الصحابة، أو فتوى عوام أهل العلم.\n(٢) ذكر العلامة الكوثري ﵀ في تعليقاته على ذيول \" تذكرة الحفاظ \" ص: ٣٢٩ أن الشافعي ﵀ رد مراسيل ابن المسيب في زكاة الفطر بمدين من حنطة، وفي التولية في الطعام قبل استيفائه، وفي دية المعاهد، وفي قتل من ضرب أباه.","vol":"1","page":118},{"text":"خبره أو بعادته أنه لا يروي إلا عن صحابي، قُبل مرسله، وإن لم يعرف ذلك، فلا يقبل، لأنهم قد يروون عن غير الصحابي من الأعرابي الذي لا صحبة له.\n\n<span data-type=\"title\" id=toc-38>الفرع السادس: في الموقوف</span>\nوهو على أنواع:\nأحدها: الموقوف عن الصحابي، وقلما يخفى على أهل العلم.\nوذلك: أن يروي الحديث مسندًا إلى الصحابي، فإذا بلغ إلى الصحابي قال: إنه كان يقول كذا وكذا، أو كان يفعل كذا وكذا، أو كان يأمر بكذا وكذا، ونحو ذلك.\nالثاني: الموقوف على أحد الرواة قبل الصحابي.\nمثل: أن يقول أحد رواة الحديث: قال ابن مسعود، ولم يكن قد أدركه ولا رآه، فهذا موقوف عند ذلك الراوي، وإن كان اللفظ لابن مسعود. وهذا أحد أنواع المرسل، وهو أحد قسمي المنقطع.\nالثالث: أن يكون موقوفًا على أحد رواته، وهو مسند في الأصل، إلا أن أحد رواته قصَّر به فلم يرفعه، وهو أحد نوعي المعضل.\nالرابع: ما يوهم لفظه أنه مسند، وليس بمسند، كما روى المغيرة بن شعبة قال:","vol":"1","page":119},{"text":"كان أصحاب رسول الله - ﷺ - يَقْرَعون بابه بالأظافير (١)، فهذا يوهم لذكر رسول الله - ﷺ - فيه أنه مسند، وليس كذلك، إنما هو موقوف على صحابي حكى عن أقرانه من الصحابة فعلًا، ولم يُسنده واحد منهم (٢) .\n\n<span data-type=\"title\" id=toc-39>الفرع السابع: في ذكر التواتر والآحاد</span>\nوصول الحديث إلينا لا يخلو من أحد طريقين، إما بطريق التواتر، وإما بطريق الآحاد، ولكل واحد منهما شرح وبيان وأحكام يحتاج إلى ذكرها لئلا تخلو هذه المقدمة منها.\nوالكلام في ذكرهما ينقسم إلى قسمين:\nالقسم الأول: في ذكر التواتر، وهو حكم يتعلق بالأخبار\nوحدُّ الخبر: ما دخله الصدق أو الكذب، أو تطرق إليه التصديق أو التكذيب، وذلك أولى من قولهم: «ما دخله الصدق أو الكذب»، فإن كلام الله تعالى لا يدخله الكذب، والإخبار عن المحالات لا يدخله الصدق.\n_________\n(١) أخرجه البخاري في \" الأدب المفرد \" ٢/٥١٥ من حديث أنس بن مالك أن أبواب النبي ﷺ كانت تقرع بالاظافير. وفي سنده أبو بكر بن عبد الله الأصفهاني وهو مجهول، ومحمد بن مالك بن المنتصر ذكره ابن حبان في \" الثقات \"، وقال الذهبي: لا يعرف وأخرجه الحاكم في \" معرفة علوم الحديث \" ص ١٩ من حديث المغيرة باللفظ الذي ساقه المصنف، وإسناده ضعيف.\n(٢) هذا معنى كلام الحاكم في \" معرفة علوم الحديث \" ص ١٩، وذكر الخطيب البغدادي في \" الجامع بين آداب الراوي والسامع \" مثل ذلك، ورده ابن الصلاح في \" المقدمة \" ١٢، بقوله: بل هو مرفوع، وهو بأن يكون مرفوعًا أحرى، لكونه أحرى باطلاعه ﷺ، والحاكم معترف بكون ذلك من قبيل المرفوع، لأنه قد عد قوله \" كنا نفعل \" مرفوعًا، فهذا أحرى منه.","vol":"1","page":120},{"text":"والتواتر يفيد العلم، وذلك ظاهر، لا خلاف فيه، إلا في قول ضعيف قليل وله أربعة شروط:\nالشرط الأول: أن يُخْبِر عن علم لا عن ظن، فإن أهل بلد عظيم لو أخبروا عن طائر أنهم ظنوا أنه حمام، أو عن شخص أنهم ظنوا أنه زيد، لم يحصل لنا العلم بكونه حمامًا أو زيدًا.\nالشرط الثاني: أن يكون علمهم ضروريًا مستندًا إلى محسوس إذا لو أخبرونا عن حدوث العالم أو عن صدق الأنبياء لم يحصل لنا العلم.\nالشرط الثالث: أن يستوي طرفاه وواسطته في هذه الصفات وفي كمال العدد، فإذا نقل الخلف عن السلف، وتوالت الأعصار، ولم تكن الشروط قائمة في كل عصر، لم يحصل العلم بصدقهم، لأن خبر أهل كل عصر مستقل بنفسه، فلابد فيه من الشروط، ولأجل ذلك لم يحصل لنا العلم بصدق اليهود - مع كثرتهم - في نقلهم عن موسى ﵇ تكذيب كل ناسخ لشريعته، ولا بصدق الشيعة بنقل النص على إمامة علي - كرم الله وجهه-، والبكرية على إمامة أبي بكر - ﵁ -.\nولأن هذا وضعه الآحاد أولًا، وأفشوه، ثم كثر الناقلون في عصره وبعده في الأعصار، فلذلك لم يحصل التصديق، بخلاف وجود موسى ﵇ وتحديه بالنبوة، ووجود أبي بكر وعلي - ﵄ - وانتصابهما للإمامة، فإن ذلك لما تساوى فيه الأطراف والوساطة، حصل لنا العلم الضروري الذي لا نقدر على تشكيك أنفسنا فيه، ونقدر على التشكيك فيما نقلوه عن موسى","vol":"1","page":121},{"text":"وأبي بكر وعلي.\nوالشرط الرابع: العدد، وعدد المخبرين ينقسم إلى ناقص، فلا يفيد العلم، وإلى كامل، فيفيد العلم، وإلى زائد يحصل العلم ببعضه، وتقع الزيادة فضْلة.\nوالكامل وهو أقل عدد يورث العلم، ليس معلومًا لنا، لكنَّا بحصول العلم الضروري نتبيَّن كمال العدد، لا أنَّا بكمال العدد نستدل على حصول العلم.\nثم العدد الذي يفيد العلم يفيده في كل واقعة وكل شخص، بحيث إنه متى وجد العدد أفاد العلم لكل من سمعه في كل (١) واقعة وذلك إذا تجرد الخبر عن القرائن.\nفأما إذا اقترن الخبر بقرائن، فقد اختلف فيه (٢)، فقال قوم: لا أثر لها.\nوقال آخرون: لها أثر، فإن خمسة أو ستة لو أخبرونا عن موت شخص لم يحصل العلم بصدقهم، لكن إذا انضم إليه خروج والد الميت حاسر الرأس حافيًا، ممزق الثياب، مضطرب الحال، يلطم وجهه ورأسه، وهو رجل كبير، ذو منصب ومروءة، لا يخالف عادته إلا عن ضرورة، فيجوز أن يكون هذا قرينة تنضم إلى قول أولئك، فيقوم في التأثير مقام بقية العدد.\nفدل ذلك على أن العدد يجوز أن يختلف بالوقائع وبالأشخاص، فرب شخص انغرس في نفسه أخلاق تميل به إلى سرعة التصديق ببعض الأشياء، فيقوم ذلك مقام القرائن، وتقوم تلك القرائن مقام خبر بعض المخبرين، أما متى انتفت القرائن، فأقل عدد يحصل به العلم الضروري معلوم لله تعالى، غير معلوم\n_________\n(١) في المطبوع لم ترد كلمة \" كل \".\n(٢) في المطبوع \" فقد اختلف كل فيه \".","vol":"1","page":122},{"text":"لنا، ولا سبيل لنا إلى معرفته، لأنَّا\nلا ندري متى حصل لنا العلم بوجود مكة، وبوجود الشافعي مثلًا عند تواتر الخبر إلينا، وأنه كان بعد خبر المائة والمائتين، ويعسر علينا تجربة ذلك، وإن تكلفناها، فسبيل التكليف أن نراقب أنفسنا إذا قتل رجل في السوق مثلًا وانصرف جماعة من موضع القتل، ودخلوا علينا يخبرون عن قتله، فإن قول الأول يحرك الظن، وقول الثاني والثالث يؤكده، ولا يزال يتزايد تأكده إلى أن يصير ضروريًا لا يمكننا (١) أن نشكك فيه أنفسنا.\nفلو تصور الوقوف على اللحظة التي يحصل العلم فيها ضرورة، وحفظ حساب المخبرين وعددهم، لأمكن الوقوف، ولكن درك تلك اللحظة أيضًا عسير، فإنه تتزايد قوة الاعتقاد تزايدًا خفي التدريج، نحو تزايد ضوء الصبح إلى أن يبلغ حد الكمال، فلذلك بقي هذا في غطاء من الإشكال، وتعذر على القوة البشرية إدراكه.\nفأما ما ذهب إليه قوم من تخصيص عدد التواتر بالأربعين، أخذًا بعدد الجمعة، وبالسبعين، أخذًا من قوله تعالى: ﴿واختار موسى قومَه سَبعين رجلًا لميقاتنا﴾ (الأعراف: الآية ١٥٥) وبثلاثمائة وبضعة عشر، أخذًا بعدد أهل بدر، فكل ذلك تحكمات فاسدة، لا تُناسب الغرض، ولا تدل عليه.\nوقال القاضي أبو بكر الباقلاني: إن الأربعة ناقصة عن العدد الكامل، لأنها بينة شرعية تحصل بها غلبة الظن، ولا يُطلب الظن فيما يعلم ضرورة، قال: والخمسة لا تَوَقُّف فيها.\n_________\n(١) في المطبوع ولا يمكننا.","vol":"1","page":123},{"text":"فإذًا لا سبيل لنا إلى حصر العدد، لكنا بالعلم الضروري نستدل على أن العدد الذي هو كامل عند الله تعالى قد توافقوا على الإخبار.\nوقد شرط قوم لعدد التواتر شروطًا فاسدة.\nمنها: أن لا يحصرهم عدد ولا يحويهم بلد.\nومنها: أن تختلف أنسابهم فلا يكونوا بني أب واحد، وتختلف أوطانهم فلا يكونوا من محلة واحدة، وتختلف أديانهم، فلا يكونوا من مذهب واحد.\nومنها: أن يكونوا أولياء المؤمنين.\nومنها: أن يكونوا غير محمولين بالسيف على الإخبار.\nومنها: أن يكون الإمام المعصوم في جملة المخبرين، وهذا شَرَطَه الرافضة.\nالقسم الثاني: في أخبار الآحاد\nوهي ما لا ينتهي إلى حد خبر التواتر المفيد للعلم، فما نقله جماعة من خمسة أو ستة مثلًا، فهو خبر واحد.\nقال إمام الحرمين: ولا يُراد بخبر الواحد الخبر الذي ينقله الواحد، ولكن كل خبر عن جائز ممكن، لا سبيل إلى القطع بصدقه، ولا إلى القطع بكذبه، لا اضطرارًا ولا استدلالًا، فهو خبر الواحد وخبر الآحاد، سواء نقله واحد أو جمع منحصرون.\nقال: وقد يُخبر الواحد، فيُعلَم صدقه قطعًا، كالنبيﷺ - فيما يخبر به عن الغائبات، ولا يُعَدُّ من أخبار الآحاد.","vol":"1","page":124},{"text":"وخبر الواحد لا يفيد العلم (١)، ولكنا مُتَعَبَّدُون به.\nوما حكي عن المحدثين من أن ذلك يورث العلم، فلعلهم أرادوا أنه يفيد العلم بوجوب العمل، أو سمَّوا الظن علمًا، ولهذا قال بعضهم: يورث العلم الظاهر، والعلم ليس له ظاهر وباطن، وإنما هو الظن.\nوقد أنكر قوم جواز التعبد بخبر الواحد عقلًا، فضلًا عن وقوعه سمعًا، وليس بشيء.\nوذهب قوم إلى أن العقل يدل على وجوب العمل بخبر الواحد، وليس بشيء، فإن الصحيح من المذهب والذي ذهب إليه الجماهير من سلف الأئمة من الصحابة والتابعين والفقهاء والمتكلمين: أنه لا يستحيل التعبد بخبر الواحد عقلًا. ولا يجب\n_________\n(١) سواء أكان مما اتفق الشيخان على روايته في \" صحيحيهما \" أم رواه أحدهما، أم رواه غيرهما على شرطهما، وسواء أكان في طريقه إمام أم لم يكن، وهو مذهب المحققين وأكثر العلماء، واستدلوا على هذا بجواز الخطأ والنسيان على الثقة عقلًا، ومع هذا الجواز العقلي لا يمكن ادعاء القطع، فإنه لا يمكن ادعاؤه إلا إذا انتفى ما يعارضه ويأتي عليه. قال الإمام النووي ﵀ في \" شرح مسلم \" ١/٢٠: فإنهم – أي: المحققين – قالوا: إن أحاديث \" الصحيحين \" التي ليست متواترة إنما تفيد الظن، لأنها آحاد، والآحاد إنما تفيد الظن كما تقرر، ولا فرق بين البخاري ومسلم وغيرهما في ذلك، وتلقي الأمة بالقبول إنما أفادنا وجوب العمل بما فيهما، وهذا متفق عليه، فإن أخبار الآحاد في غيرهما يجب العمل بها إذا صحت أسانيدها ولا تفيد إلا الظن، وكذا \" الصحيحان \"، وإنما يفترق \" الصحيحان \" وغيرهما من الكتب في كون ما فيها صحيحًا لا يحتاج إلى النظر فيه، بل يجب العمل به مطلقًا، وما كان في غيرهما لا يعمل به حتى ينظر فيه، وتوجد فيه شروط الصحيح، ولا يلزم من إجماع الأمة على العمل بما فيهما إجماعهم على أنه كلام النبي ﷺ.\nنقول: ومن مارس صناعة الحديث وفحص متونها وأسانيدها وتتبعها تتبعًا دقيقًا لا يسعه إلا أن يسلم بما نقله الإمام النووي ﵀ عن المحققين وارتضاه.","vol":"1","page":125},{"text":"التعبد به عقلًا، وأن التعبد واقع سمعًا، بدليل قبول الصحابة لخبر الواحد، وعملهم به في وقائع شتى لا تنحصر، وإنفاذ رسول الله - ﷺ - رسله وقضاته وأمراءه وسُعَاته إلى الأطراف، وهم آحاد، وبإجماع الأمة على أن العامي مأمور بإتباع المفتي وتصديقه، مع أنه ربما يخبر عن ظنه، فالذي يخبر عن السماع الذي لا شك فيه أولى بالتصديق.\n\n<span data-type=\"title\" id=toc-40>الفصل الثاني: في الجرح والتعديل، وفيه ثلاثة فروع</span>\n<span data-type=\"title\" id=toc-41>الفرع الأول: في بيانهما وذكر أحكامهما</span>\nالجرح: وصف متى التحق بالراوي والشاهد سقط الاعتبار بقوله، وبطل العمل به.\nوالتعديل: وصف متى التحق بهما اعتُبِرَ قولهما وأُخِذَ به.\nثم التزكية والجرح: هل يُشترط فيهما عدد المزكِّي والجارح، أم لا؟ فيه خلاف.\nقال قوم: لا يشترط العدد في الرواية، ويشترط في الشهادة.\n[وقال آخرون: يشترط فيهما] (١) .\nوقال آخرون: لا يشترط فيهما، والأول أصح (٢)، لأن الرواية نفسها تثبت\n_________\n(١) ما بين معقفين لم يرد في الأصل، وأثبتناه عن المطبوع.\n(٢) ورجحه الآمدي \" في الإحكام في أصول الأحكام \" ٢/١٢١ ونقله عن الأكثرين، ونقله ⦗١٢٧⦘ ابن عمرو بن الحاجب في \" المختصر \" ٢/٦٤ أيضًا عن الأكثرين، وقال ابن الصلاح في \" المقدمة \" ص ١١٩: والصحيح الذي اختاره الخطيب وغيره أنه يثبت في الرواية بواحد، لأن العدد لم يشترط في قبول الخبر فلم يشترط في جرح راويه وتعديله بخلاف الشهادة.","vol":"1","page":126},{"text":"بالواحد، فكان جرحها وتزكيتها أولى.\nأما سبب الجرح، فيجب ذكره دون سبب التعديل، إذ قد يجرح بما لا يراه جارحًا، لاختلاف المذاهب فيه (١) .\nوأما العدالة: فليس لها سبب واحد، فتفتقر إلى ذكره.\nوقال قوم: مطلق الجرح يُبْطل الثقة، ومطلق التعديل لا تحصل به الثقة، لتسارع الناس إلى البناء على الظاهر، فلابد من ذكر سببه.\nوقال آخرون: لا يجب ذكر سببهما جميعًا، لأنه إن لم يكن بصيرًا بهذا الأمر، فلا يصلح للتزكية والجرح، وإن كان بصيرًا، فأي معنى للسؤال؟ .\n_________\n(١) قال أبو عمرو بن الصلاح في \" المقدمة \" ص ١١٧: وأما الجرح فإنه لا يقبل إلا مفسرًا مبين السبب، لأن الناس يختلفون فيما يجرح وما لا يجرح، فيطلق أحدهم الجرح بناء على أمر اعتقده جرحًا، وليس بجرح في نفس الأمر، فلا بد من بيان سببه لينظر فيما هو جرح أم لا. وهذا ظاهر مقرر في الفقه وأصوله، وذكر الخطيب الحافظ أنه مذهب الأئمة من حفاظ الحديث ونقاده مثل البخاري ومسلم وغيرهما، لذلك احتج البخاري بجماعة سبق من غيره الجرح لهم كعكرمة مولى ابن عباس ﵄ وكإسماعيل بن أبي أويس وعاصم بن علي وعمرو بن مرزوق وغيرهم، واحتج مسلم بسويد بن سعيد وجماعة اشتهر الطعن فيهم، وهكذا فعل أبو داود السجستاني، وذلك دال على أنهم ذهبوا إلى أن الجرح لا يثبت إلا إذا فسر سببه، ومذاهب النقاد للرجال غامضة ومختلفة. وقال العلامة عبد العزيز بن أحمد بن محمد بن البخاري المتوفى سنة ٧٣٠ هـ في كشف الأسرار شرح أصول البزدوي ٣/٦٨: أما الطعن من أئمة الحديث فلا يقبل مجملًا – أي: مبهمًا – بأن يقول: هذا الحديث غير ثابت، أو منكر، أو فلان متروك الحديث، أو ذاهب الحديث، أو مجروح، أو ليس بعدل من غير أن يذكر سبب الطعن، وهو مذهب عامة الفقهاء والمحدثين.","vol":"1","page":127},{"text":"والصحيح: أن هذا يختلف باختلاف أحوال المزكي، فمن حصلت الثقة ببصيرته، وضبطه يُكتفى بإطلاقه، ومن عُرِفَت عدالته في نفسه ولم تعرف بصيرته بشرط العدالة، فقد يُراجَعُ ويستَفْسَر.\nأما إذا تعارض الجرح والتعديل، فإنه يُقدم الجرح (١)، فإنه اطلاع على زيادة وصف ما اطلع عليها المعدل ولا نفاها، فإن نفاها، بطلت عدالة\n_________\n(١) جاء في \" طبقات الشافعية \" للعلامة التاج السبكي في ترجمة أحمد بن صالح المصري ١/١٨٨ ما نصه: الحذر كل الحذر أن تفهم أن قاعدتهم \" الجرح مقدم على التعديل \" على إطلاقها، بل الصواب أن من ثبتت إمامته وعدالته، وكثر مادحوه، وندر جارحوه، وكان هناك قرينة دالة على سبب جرحه من تعصب مذهبي أو غيره لم يلتفت إلى جرحه. وفيه أيضًا ١/١٩٠: قد عرفناك أن الجارح لا يقبل منه الجرح وإن فسره في حق من غلبت طاعاته على معاصيه، ومادحوه على ذاميه، ومزكوه على جارحيه إذا كانت هناك منافسة دنيوية كما يكون بين النظراء أو غير ذلك، وحينئذ فلا يلتفت لكلام الثوري وغيره في أبي حنيفة، وابن أبي ذئب وغيره في مالك، وابن معين في الشافعي، والنسائي في أحمد بن صالح ونحوه، ولو أطلقنا تقديم الجرح لما سلم لنا أحد من الأئمة، إذ ما من إمام إلا وقد طعن فيه طاعنون، وهلك فيه هالكون.\nنقول: وقد غفل عن هذا الأصل العظيم – أو تغافل – الشيخ ناصر الألباني في كتابه \" الأحاديث الضعيفة \" ٥/٧٦، ٧٨، فنبز الإمام أبا حنيفة المتفق على جلالته بسوء الحفظ، تقليدًا لمقالة من طعن فيه بسبب العداوة المذهبية، ولم يذكر إلى جانب ذلك أقوال مزكيه ومعدليه – وهم بحمد الله تعالى أئمة أثبات ثقات – وهو مناف للروح العلمية النزيهة، وما نقله عن عُداة هذا الإمام وخصومه لا يلتفت إليه عند المحققين من العلماء ذوي النصفة، كما تجد ذلك مفصلًا في \" الرفع والتكميل \" و\" التعليق الممجد \" للإمام اللكنوي \"، و\" تأنيب الخطيب \" و\" مقدمة نصب الراية \" للعلامة الكوثري، وغيرها. وكفى بالعداوة المذهبية مسوغًا لرد كل ما قيل في حق هذا الإمام العظيم من أقاويل مزيفة ظالمة.\nوما مثل من يتكلم في مثل هذا الإمام إلا كما قال أعشى قيس:\nكناطِحٍ صخرةً يومًا لِيَفْْلِقَها ... فلم يضِرْها وأوهى قَرْنَهُ الوَعِل","vol":"1","page":128},{"text":"المزكي، إذ النفي لا يُعلم إلا إذا نفى جرحه بقتل إنسان مثلًا، فقال المعدِّل: رأيته حيًا بعده، وحينئذ يتعارضان.\nوقال قوم: إن عدد المعدل إذا زاد، قُدِّم على الجارح، وهو ضعيف، لأن سبب تقدم الجرح إنما هو اطلاع الجارح على مزيد وصف، فلا ينتفي بكثرة العدد.\nوالتزكية: تكون بالقول (١) أو بالرواية عنه، أو بالعمل بخبره، أو بالحكم بشهادته.\nوأعلى هذه الأسباب: صريح القول. وتمامه أن يقول: هو عدل رضي، لأني عرفت منه كيت وكيت، فإن لم يذكر السبب، وكان بصيرًا بشروط العدالة، كفى.\nوأما الرواية عن المزكي، فقد اختلف في كونها تعديلًا، والصحيح: أن من عرف من عادته، أو من صريح قوله أنه لا يستجيز الرواية إلا عن عدل، كانت الرواية تعديلًا، وإلا فلا (٢)، إذ من عادة أكثرهم الرواية عن كل من سمعوه ولو\n_________\n(١) وتكون باستفاضة عدالته، واشتهاره بالتوثيق والاحتجاج به بين أهل العلم، وشيوع الثناء عليه كالأئمة الأربعة أصحاب المذاهب المتبعة وشعبة والثوري وابن عيينة وابن المبارك والأوزاعي ويحيى بن معين وابن المديني ومن جرى مجراهم في نباهة الذكر واستقامة الأمر، قال القاضي أبو بكر الباقلاني: الشاهد والمخبر إنما يحتاجان إلى التزكية إذا لم يكونا مشهورين بالعدالة والرضى، وكان أمرهما مشكلًا ملتبسًا ومجوزًا فيهما العدالة وغيرها، والدليل على ذلك أن العلم بظهور سرهما، واشتهار عدالتهما أقوى في النفوس من تعديل واحد واثنين يجوز عليهما الكذب والمحاباة.\n(٢) الصحيح في هذا ما ذهب إليه ابن الصلاح والنووي والعراقي وغيرهم، من أن رواية الثقة عن شخص لم يعرف حاله لا يكون توثيقًا له، ولو كان الراوي معروفًا بأنه لا يروي إلا عن ثقة، كمالك وشعبة ويحيى القطان، لجواز رواية العدل عن غير العدل، فلم تتضمن روايته عنه تعديله، وكذلك ⦗١٣٠⦘ لا يجزئ التعديل على الابهام من غير تسمية المعدل، فإذا قال: حدثني الثقة، أو نحو ذلك مقتصرًا عليه، لم يكتف به على الصحيح حتى يسميه، لأنه وإن كان ثقة عنده فربما لو سماه لكان ممن جرحه غيره بجرح قادح، بل إضرابه عن تسميته ريبة توقع ترددًا في القلب، قال السخاوي: من كان لا يروي إلا عن ثقة إلا في النادر: الإمام أحمد، وبقي بن مخلد، وحريز بن عثمان، وسليمان بن حرب وشعبة والشعبي وعبد الرحمن بن مهدي ومالك ويحيى بن سعيد القطان.","vol":"1","page":129},{"text":"كُلُّفوا الثناء عليهم سكتوا.\nوأما العمل بالخبر، فإن أمكن حمله على الاحتياط، أو على العمل بدليل آخر، ووافق الخبر، فليس بتعديل، وإن عرف يقينًا أنه عمل بالخبر، فهو تعديل، إذ لو عمل بخبر غير العدل لفَسَقَ، وبطلت عدالته (١) .\nوأما الحكم بالشهادة، فذلك أقوى من تزكيته بالقول، وأما تركه العمل بشهادته وبخبره، فليس جرحًا، إذ قد يتوقف في شهادة العدل وروايته لأسباب سوى الجرح.\n\n<span data-type=\"title\" id=toc-42>الفرع الثاني: في جواز الجرح ووقوعه </span>(٢)\nقد عاب بعضُ من لا يفهم على أهل الحديث الكلام في الرجال، لأنهم\n_________\n(١) الذي جزم به ابن الصلاح والنووي وغيرهما أن العمل بالحديث لا يدل على صحته ولا على ثقة راويه، كما أن ترك العمل به لا يدل على ضعفه والقدح فيه.\n(٢) قال الإمام الذهبي ﵀ في ترجمة أبي بكر ﵁ من كتابه \" تذكرة الحفاظ \" ١/٤: حق على المحدث أن يتورع فيما يؤديه، وأن يسأل أهل المعرفة والورع ليعينوه على إيضاح مروياته، ولا سبيل إلى أن يصير العارف الذي يزكي نقلة الأخبار ويجرحهم جهبذًا إلا بإدمان الطلب، والفحص عن هذا الشأن وكثرة المذاكرة والسهر والتيقظ والفهم مع التقوى والدين المتين والإنصاف والتردد إلى العلماء والإتقان وإلا تفعل\nفدع عنك الكتابة لست منها ... ولو سودت وجهك بالمداد\nفإن آنست من نفسك فهمًا وصدقًا ودينًا وورعًا، وإلا فلا تتمن، وإن غلب عليك الهوى والعصيبة لرأي ولمذهب فبالله لا تتعب، وإن عرفت أنك مخلط مخبط مهمل لحدود الله، فأرحنا منك.","vol":"1","page":130},{"text":"لم يقفوا على الغرض من ذلك، ولا أدركوا المقصد فيه، وإنما حمل أصحاب الحديث على الكلام في الرجال، وتعديل من عدَّلوا، وجرح من جرحوا، الاحتياط في أمور الدين، وحراسة قانونه، وتمييز مواقع الغلط والخطأ في هذا الأصل الأعظم الذي عليه مبنى الإسلام وأساس الشريعة.\nولا يُظَنّ بهم أنهم أرادوا الطعن في الناس والغيبة والوقيعة فيهم، ولكنهم بيَّنوا ضعف من ضعفوه، لكي يُعرف فتُجتنب الرواية عنه والأخذ بحديثه، تورعًا وحِسبة وتثبتًا في أمر الدين، فإن الشهادة في الدين أحق وأولى أن يُتَثَبَّتَ فيها من الشهادة في الحقوق والأموال، فلهذا افترضوا على أنفسهم الكلام في ذلك وتبيين أحوال الناس، وهو من الأمور المتعينة العائدة بالنفع العظيم في أصول الدين.\nقال ابن سيرين: كانوا في الزمن الأول لا يسألون عن الإسناد، فلما وقعت الفتن سألوا عن الإسناد، ليأخذوا حديث أهل السنة، ويدعوا حديث أهل البدع، فإن\nالقوم كانوا أصحاب حفظ وإتقان، ورُبَّ رجل وإن كان صالحًا، لا يقيم الشهادة ولا يحفظها.\nوكل من كان متهمًا بالكذب في الحديث، أو كان مغفلًا يُخطئ كثيرًا، فالذي اختاره أهل العلم من الأئمة: أن لا (١) يُشتغل بالرواية عنه.\nوقد تكلم جماعة من أهل الحديث في جماعة من أكابر العلماء، وضعفوهم\n_________\n(١) سقطت كلمة \" لا \" من المطبوع.","vol":"1","page":131},{"text":"من قبل حفظهم، ووثقهم آخرون لجلالتهم وصدقهم، وإن كانوا قد وَهِمُوا في بعض ما رووا، ألا ترى أن الحسن البصري وطاوسًا قد تكلما في معبد الجُهَنِّي (١) وتكلم سعيد بن جبير في طَلْق بن حبيب (٢) . وتكلم إبراهيم النخعي وعامر الشعبي في الحارث الأعور (٣) .\nوكذلك أيوب السختياني، وعبد الله بن عون، وسليمان التيمي، وشعبة بن الحجاج، وسفيان الثوري، ومالك بن أنس، والأوزاعي، وعبد الرحمن بن مهدي، ويحيى بن سعيد القطان، ووكيع بن الجراح، وعبد الله بن المبارك، وغير هؤلاء من أئمة الحديث والفقه قد تكلموا في الرجال وضعفوهم.\n_________\n(١) ذكره ابن سعد في الطبقة الثانية من تابعي أهل البصرة، ووثقه ابن معين وأبو حاتم والذهبي وغيرهم. وقال أبو موسى إسحاق الجوزجاني: كان قوم يتكلمون في القدر احتمل الناس حديثهم لما عرفوا من اجتهادهم في الدين والصدق والأمانة، لم يتوهم عليهم الكذب وإن بلوا بسوء رأيهم، فمنهم قتادة ومعبد الجهني وهو رأسهم، وقال الدارقطني: حديثه صالح، ومذهبه رديء، وكلام الحسن وطاوس فيه في الحذر من مذهبه فلا يكون تضعيفًا له.\n(٢) هو طلق بن حبيب العنزي البصري من صلحاء التابعين وعبادهم وثقه ابن سعد وأبو حاتم وأبو زرعة وابن حبان والعجلي وغيرهم، وكلام ابن جبير فيه لكونه رمي بالإرجاء. أخرج حديثه مسلم والبخاري في \" الأدب المفرد \" وأصحاب \" السنن \".\n(٣) هو الحارث بن عبد الله الأعور الهمداني بسكون الميم الحوتي – بطن من همدان – الكوفي صاحب الإمام علي ﵁. كان من أوعية العلم فقيهًا فرضيًا ويفضل عليًا على أبي بكر، وقد وثقه ابن معين والنسائي وأحمد بن صالح وابن أبي داود وغيرهم، وتكلم فيه الثوري وابن المديني وأبو زرعة وابن عدي والدارقطني وابن سعد وأبو حاتم وغيرهم، قال الذهبي في \" ميزان الاعتدال \" ١/٤٣٧: والجمهور على توهين أمره مع روايتهم لحديثه في الأبواب، فهذا الشعبي يكذبه، ثم يروي عنه، والظاهر أنه كان يكذب في لهجته وحكاياته، وأما في الحديث النبوي، فلا، والنسائي مع تعنته في الرجال قد احتج به وقوى أمره.","vol":"1","page":132},{"text":"وعلى ذلك جاء الناس بعدهم، ما زالوا يتكلمون في الرجال ليعرفوا.\nكيف والمسلمون مجمعون على أنه لا يجوز الاحتجاج في أحكام الشريعة إلا بحديث الصدوق العاقل الحافظ؟ فيكفي هذا مبيحًا لجرح من ليس هذا صفته، وتبيين حاله، ليُعلم عمن تؤخذ الأدلة، وتُتَلَقَّى الرواية.\n\n<span data-type=\"title\" id=toc-43>الفرع الثالث: في بيان طبقات المجروحين</span>\nالصحابة - ﵃ أجمعين - جميعهم عدول بتعديل الله تعالى ورسوله - ﷺ-، لا يحتاجون إلى بحث عن عدالتهم.\nوعلى هذا القول مُعظم المسلمين من الأئمة والعلماء من السلف والخلف.\nوذهب جمهور المعتزلة إلى أن عائشة وطلحة والزبير ومعاوية. وجميع أهل العراق والشام فُسَّاق بقتالهم الإمام الحق، يعنون عليًا كرم الله وجهه.\nوقال قوم من سلف القدرية: يجب رد شهادة علي، والزبير، وطلحة، مجتمعين ومتفرقين، لأن فيهم فاسقًا لا بعينه.\nوقال قوم: تقبل شهادة كل واحد منهم إذا انفرد، لأنه لم يتعين فسقه، أما إذا كان مع مخالفه، رُدَّت شهادته، إذ يُعلم أن أحدهما فاسق.\nوشك بعضهم في فسق عثمان - ﵁ - وقَتَلَتِه.\nوكل هذا جُرأة على السلف تخالف السنة، فإن ما جرى بينهم كان مبنيًا على الاجتهاد، وكل مجتهد مصيب (١)، والمصيب واحد مثاب، والمخطئ معذور، لا تردُّ شهادته.\n_________\n(١) في المطبوع: مصيبًا، وهو خطأ.","vol":"1","page":133},{"text":"وقال قوم: ليس ذلك أمرًا مجتهدًا فيه، فإن قتلة عثمان والخوارج مخطئون قطعًا، لكن جهلوا خطأهم، فكانوا متأولين، والفاسق المتأول لا ترد روايته، وهذا أقرب من المصير إلى سقوط تعديل القرآن للصحابة.\n[تعريف الصحابة]\nثم الصحبة من حيث الوضع تنطبق على من صحب النبي - ﷺ - ولو ساعة، لكن العرف يخصص الاسم بمن كثرت صحبته، ولا حدَّ لتلك الكثرة بتقدير، بل بتقريب.\nوقيل: هو من اجتمع فيه أمران. أحدهما: هذا. والآخر: أن تكون صحبته طالت معه على سبيل الأخذ عنه، والإتِّباع له، لأن من أطال مجالسة العالم، لا على سبيل الاستفادة والإتباع له، لا يدخل في زمرة أصحابه (١) .\nولمعرفة الصحابي طريقان:\n_________\n(١) قال الحافظ ابن حجر في \" الإصابة \" ١/٤، ٥ في تعريف الصحابي: أصح ما وقفت عليه من ذلك أن الصحابي: من لقي النبي ﷺ مؤمنًا به، ومات على الإسلام. فيدخل فيمن لقيه من طالت مجالسته أو قصرت، ومن روى عنه أو لم يرو، ومن غزا معه أو لم يغز، ومن رآه رؤية ولم يجالسه، ومن لم يره لعارض كالعمى، ثم بين أنه يدخل في قوله \" مؤمنًا به \" كل مكلف من الجن والإنس، وأنه يخرج من التعريف من لقيه كافرًا وإن أسلم بعد ذلك، وكذلك من لقيه مؤمنًا بغيره، كمن لقيه من مؤمني أهل الكتاب قبل البعثة، وكذلك من لقيه مؤمنًا ثم ارتد ومات على الردة والعياذ بالله، ويدخل في التعريف من لقيه مؤمنًا ثم ارتد، ثم عاد الإسلام ومات مسلمًا كالأشعث بن قيس، فإنه ارتد ثم عاد إلى الإسلام ومات مسلمًا، وقد اتفق أهل الحديث على عده من الصحابة. ثم قال وهذا التعريف مبني على الأصح المختار عند المحققين كالبخاري وشيخه أحمد بن حنبل وغيرهما.","vol":"1","page":134},{"text":"أحدهما: يوجب العلم، وهو الخبر المتواتر، أنه صاحب النبي - ﷺ-.\nوالآخر: يوجب الظنَّ، وهو إخبار الثقة والنقل الصحيح.\nهذا حكم عدالة الصحابة - ﵃ - باختلاف الناس فيهم.\nوأما من جاء بعدهم فالكلام فيهم يطول، ولا يخلو قوم من عدالة أو فسق، والعدالة قليلة، وأسباب الفسق كثيرة، فكل من عَرِي عن شرط من شروط الرواية أو الشهادة التي تقدم ذكرها، فهو مجروح لا يقبل قوله.\n[طبقات المجروحين]\nوطبقات المجروحين كثيرة، وقد أوردنا منها في هذا الفرع عشر طبقات، ذكرها الحاكم - رحمه الله تعالى -.\nالطبقة الأولى\nوهي أعظم أنواع الجرح، وأخبث طبقات المجروحين: الكذب على رسول الله -ﷺ-. وقد قال - ﷺ-: «من كذب عليَّ متعمدًا فليتبوأ مقعده من النار» .\nوهي كبيرة من الكبائر، وقد ارتكبها جماعة كثيرة، اختلفت أغراضهم ومقاصدهم في ارتكابها.\nفممن ارتكبها، قوم من الزنادقة، مثل المغيرة بن سعيد الكوفي (١)، ومحمد بن سعيد الشامي المصلوب في الزندقة (٢)، وغيرهما، وضعوا الأحاديث وحدَّثوا\n_________\n(١) كذبه غير واحد من الأئمة كما تجد ذلك في ترجمته في \" الميزان \" ٤/١٦٠، ١٦٢ قتله خالد بن عبد الله القسري في حدود العشرين ومائة لادعائه النبوة.\n(٢) كذبه أحمد وابن حبان والجوزجاني والحاكم، وقال النسائي: الكذابون المعروفون بوضع الحديث أربعة، إبراهيم بن أبي يحي بالمدينة، والواقدي ببغداد، ومقاتل بخراسان ومحمد بن سعيد بالشام ⦗١٣٦⦘ وذكر خالد بن يزيد الأزرق عنه أنه كان يقول: إذا كان الكلام حسنًا لم أبال أن أجعل له إسنادًا. وقال العقيلي: يغيرون اسمه إذا حدثوا عنه.","vol":"1","page":135},{"text":"بها ليوقعوا بذلك الشك في قلوب الناس.\nفمما رواه محمد بن سعيد عن أنس بن مالك في قوله - ﷺ-: «أنا خاتم النبيين، ولا نبي بعدي»: «إلا أن يشاء الله (١)» فزاد هذا الاستثناء لما كان يدعو إليه من الإلحاد والزندقة.\nومنهم قوم وضعوا الحديث لهوًى يدعون الناس إليه، فمنهم من تاب وأقر على نفسه.\nقال شيخ من شيوخ الخوارج: بعد أن تاب: إن هذه الأحاديث دين، فانظروا ممن تأخذون دينكم، فإنا كنا إذا هوينا أمرًا صيَّرناه حديثًا.\nوقال أبو العيناء: وضعت أنا والجاحظ حديث فَدَك، وأدخلناه على الشيوخ ببغداد، فقبلوه إلا ابن شيبة العلوي، فإنه قال: لا يُشبه آخر هذا الحديث أوله، وأبى أن يقبله.\nوقال سليمان بن حرب: دخلت على شيخ وهو يبكي فقلت له: ما يبكيك؟ قال: وضعت أربعمائة حديث، وأدخلتها في بارنامج الناس، فلا أدري كيف أصنع؟ .\nومنهم جماعة وضعوا الحديث حِسْبَة، كما زعموا يدعون الناس إلى فضائل\n_________\n(١) وممن نص على كون الاستثناء موضوعًا الشوكاني في \" الفوائد \" المجموعة ص ٣٢٠ وقال: رواه الجوزقاني ولكنه لم ينص على اسم واضعه إنما قال: وضعه أحد الزنادقة.","vol":"1","page":136},{"text":"الأعمال، مثل أبي عصمة نوح بن أبي مريم المروزي (١)، ومحمد بن عكاشة الكرماني، وأحمد بن عبد الله الجُوَيباري وغيرهم.\nقيل لأبي عصمة: من أين لك عن عكرمة عن ابن عباس في فضائل القرآن سورةً سورة، وليس عند أصحاب عكرمة هذا؟ فقال: إني رأيت الناس قد أعرضوا عن القرآن واشتغلوا بفقه أبي حنيفة، ومغازي محمد بن إسحاق، فوضعت هذا الحديث حِسْبَة.\nومنهم جماعة وضعوا الحديث تقربًا إلى الملوك، مثل غياث بن إبراهيم (٢)، دخل على المهدي بن منصور، وكان يُعجبه الحمام الطيارة الواردة من الأماكن البعيدة، فروى حديثًا عن النبي - ﷺ- أنه قال: «لا سَبق إلا في خف، أو حافر، أو نصل، أو جناح (٣)» قال: فأمر له بعشرة آلاف درهم، فلما قام\n_________\n(١) قال الذهبي في ترجمته من \" الميزان \" ٤/٢٧٩: عالم أهل مرو وهو نوح الجامع، لأنه أخذ الفقه عن أبي حنيفة وابن ليلى، والحديث عن حجاج بن أرطاة، والتفسير عن الكلبي ومقاتل، والمغازي عن ابن إسحاق، ولي قضاء مرو في خلافة المنصور وامتدت حياته. روى عن الزهري وابن المنكدر، وعنه نعيم بن حماد وسويد بن نصر، وحبان بن موسى المراوزة وآخرون. قال أحمد: لم يكن بذاك في الحديث، وكان شديدًا على الجهمية، وقال مسلم وغيره: متروك الحديث، وقال الحاكم: وضع أبو عصمة حديث فضائل القرآن الطويل، وقال البخاري: منكر الحديث، وقال ابن عدي: عامة ما أوردت له لا يتابع عليه وهو مع ضعفه يكتب حديثه. قال اللكنوي في\" الفوائد البهية \" ص ٢٢١: هو وإن كان إمامًا جليلًا إلا أنه مقدوح فيه عند المحدثين حتى رماه بعضهم بالوضع.\n(٢) قال أحمد: ترك الناس حديثه، وروى عباس عن يحيى: ليس بثقة، وقال الجوزجاني: سمعت غير واحد يقول: يضع الحديث، وقال البخاري: تركوه.\n(٣) أخرجه دون الزيادة أحمد وأصحاب \" السنن \"، وإسناده صحيح، وصححه الحاكم، والسبق بفتح السين ⦗١٣٨⦘ وسكون الباء مصدر: سبقت أسبق، وبفتح الباء: ما يجعل من المال رهنًا على المسابقة، ونص الخطابي على أن الرواية الصحيحة بفتح الباء، والنصل حديدة السهم، والخف للإبل، والحافر للخيل.","vol":"1","page":137},{"text":"وخرج، قال المهدي: أشهد أن قفاك قفا كذاب على رسول الله - ﷺ-، ما قال رسول الله - ﷺ-: «جناح» ولكن هذا أراد أن يتقرب إلينا، يا غلام اذبح الحمام، قال: فذبح حمامًا بمال كثير. فقيل: يا أمير المؤمنين، وما ذنب الحمام؟ قال: من أجلهن كُذب على رسول الله - ﷺ-.\nوقيل لمأمون بن أحمد المروزي (١): ألا ترى إلى الشافعي - ﵀ - وإلى من تبع له بخراسان؟ فقال: حدثنا أحمد بن عبيد الله، حدثنا عبيد الله بن معدان الأزدي، عن أنس - ﵁ - قال: قال رسول الله -ﷺ-: «يكون في أمتي رجل يقال له: محمد بن إدريس أضر على أمتي من إبليس، ويكون في أمتي رجل يقال له أبو حنيفة، هو سراج أمتي» .\nومنهم: قوم من السُّؤَّال والمكدين يقِفُون في الأسواق والمساجد، فيضعون على رسول الله - ﷺ- أحاديث بأسانيد صحيحة قد حفظوها، فيذكرون الموضوعات بتلك الأسانيد.\nقال جعفر بن محمد الطيالسي: صلى أحمد بن حنبل ويحيى بن معين في مسجد\n_________\n(١) ذكره الذهبي في \" الميزان \" ٣/٤٢٩، فقال: مأمون بن أحمد السلمي الهروي عن هشام بن عمار وعنه الجويباري أتى بطامات وفضائح، قال ابن حبان: دجال، ويقال له: مأمون بن عبد الله، ومأمون أبو عبد الله، وقال: سألته متى دخلت الشام؟ قال: سنة خمسين ومائتين قلت: فإن هشامًا الذي تروي عنه مات سنة خمس وأربعين ومائتين، فقال: هذا هشام بن عمار آخر، ثم ذكر ما وضعه عن الثقات ...","vol":"1","page":138},{"text":"الرصافة، فقام من بين أيديهما قاص، فقال: حدثنا أحمد بن حنبل، ويحيى بن معين قالا: حدثنا عبد الرزاق، قال: حدثنا معمر عن قتادة عن أنس، قال: قال رسول الله - ﷺ-: «من قال لا إله إلا الله يُخلق من كلمة منها طائر منقاره من ذهب، وريشه مرجان، وأخذ في قصة من نحو عشرين ورقة، فجعل أحمد ينظر إلى يحيى بن معين، ويحيى بن معين ينظر إلى أحمد، فقال: أنت حدثته بهذا؟ فقال: والله ما سمعت به إلا هذه الساعة، قال: فسكتا جميعًا حتى فرغ من قصصه. وأخذ قطعة، ثم قعد ينتظر بقيتها، فقال يحيى بيده: أن تعال، فجاء متوهمًا لنوال يجيزه، فقال له يحيى: من حدثك بهذا الحديث؟ فقال: أحمد بن حنبل، ويحيى بن معين، فقال: أنا ابن معين، وهذا أحمد بن حنبل، ما سمعنا بهذا قط في حديث رسول الله - ﷺ-، فإن كان لابد من الكذب، فعلى غيرنا، فقال له: أنت يحيى بن معين؟ قال: نعم، قال: لم أزل أسمع أن يحيى بن معين أحمق، وما علمته إلا هذه الساعة، فقال له يحيى: وكيف علمت أني أحمق؟ قال: كأنه ليس في الدنيا يحيى بن معين وأحمد بن حنبل غيركما، كتبت عن سبعة عشر أحمد بن حنبل غير هذا، قال: فوضع أحمد كمَّه على وجهه، وقال: دعه يقوم، فقام كالمستهزئ بهما.\nفهؤلاء الطوائف كذبة على رسول الله -ﷺ-، ومن يجري مجراهم.\nالطبقة الثانية من المجروحين\nقوم عمدوا إلى أحاديث مشهورة عن رسول الله - ﷺ- بأسانيد معروفة","vol":"1","page":139},{"text":"ووضعوا لها غير تلك الأسانيد، فركبوها عليها ليستغربوها بتلك الأسانيد.\nمنهم: إبراهيم بن اليسع من أهل مكة يحدث عن جعفر بن محمد الصادق، وهشام بن عروة، فركب حديث هذا على حديث هذا، وحديث هذا على حديث هذا.\nومنهم: حماد بن عمرو، وبهلول بن عبيد.\nالطبقة الثالثة\nقوم من أهل العلم حملهم الشَّرَه على الرواية عن قوم ماتوا قبل أن يولدوا، مثل إبراهيم بن هُدبة، كان يروي عن الأوزاعي ولم يدركه.\nالطبقة الرابعة\nقوم عمدوا إلى أحاديث صحيحة عن الصحابة - ﵃ -، فرفعوها إلى رسول الله - ﷺ-، كأبي حُذافة أحمد بن إسماعيل السهمي، روى عن مالك عن نافع عن ابن عمر عن رسول الله -ﷺ- قال: «الشفق هو الحمرة»، والحديث في «الموطأ» عن نافع عن ابن عمر من قوله (١) .\n_________\n(١) الذي وجدناه في \" الموطأ \" ١/١٣ من روية يحيى بن يحيى: وقال مالك: الشفق: الحمرة التي في المغرب، فإذا ذهبت الحمرة فقد وجبت صلاة العشاء، وخرجت من وقت المغرب \" ولم نجد فيه غير ذلك لا مرفوعًا ولا موقوفًا، فلينظر من غير رواية يحيى بن يحيى الليثي. وقد رواه الدارقطني في \" سننه \" ص ١٠٠ من حديث عتيق بن يعقوب حدثني مالك عن نافع عن ابن عمر قال: قال رسول الله ﷺ: \" الشفق الحمرة \" وأخرجه أيضًا من حديث أبي هريرة موقوفًا عليه، وصحح البيهقي وقفه، وذكره الزيلعي في \" نصب الراية \" ١/٢٣٣ من رواية الحافظ ⦗١٤١⦘ أبي القاسم علي بن الحسن الدمشقي من حديث علي بن جندل، ثنا الحسين بن إسماعيل المحاملي، ثنا أبو حذافة، ثنا مالك بن أنس عن نافع عن ابن عمر أن رسول الله ﷺ قال: \" الشفق الحمرة \". قال أبو القاسم: تفرد به علي بن جندل الوراق عن المحاملي عن أبي حذافة أحمد ابن إسماعيل السهمي، وقد رواه عتيق بن يعقوب عن مالك، وكلاهما غريب، وحديث عتيق أمثل إسنادًا.\nنقول: وأحمد بن إسماعيل هو راوي \" الموطأ \" عن مالك، وآخر أصحابه وفاة، قال الخطيب وغيره: لم يكن ممن يتعمد الكذب، وضعفه الدارقطني وقال: أدخلت عليه أحاديث في غير \" الموطأ \" فرواها، وقال ابن عدي: حدث عن مالك وغيره بالبواطيل.","vol":"1","page":140},{"text":"ومثل يحيى بن سلام البصري، روى عن مالك عن وهب بن كيسان عن جابر - ﵁ -، أن النبي -ﷺ- قال: «كل صلاة لا يُقرأ فيها بفاتحة الكتاب فهي خِداج، إلا خلف الإمام» وهو في «الموطأ» عن وهب عن جابر من قوله.\nالطبقة الخامسة\nقوم عمدوا إلى أحاديث مروية عن التابعين أرسلوها عن رسول الله -ﷺ-، فزادوا فيها رجلًا من الصحابة.\nمثل إبراهيم بن محمد المقدسي، روى عن الفِرْيابي عن الثوري، عن الأعمش، عن إبراهيم، عن أبي ظبيان، عن سلمان، عن رسول الله -ﷺ-، أنه قال: «ليس شيء خيرًا (١) من ألف مثله إلا الإنسان» والحديث في كتاب الثوري عن الأعمش عن إبراهيم مرسلًا عن النبي -ﷺ-.\n_________\n(١) ١/١٧٥ بشرح الزرقاني ولفظه: من صلى ركعة لم يقرأ فيها بأم القرآن فلم يصل إلا وراء الإمام. وقد جاء من طرق يشد بعضها بعضًا عن جابر ﵁ مرفوعًا: \" من كان له إمام فقراءة الإمام له قراءة \" أخرجه أحمد ٣/٣٣٩، وابن ماجه رقم ٨٥٠، وانظر طرقه \" نصب الراية \" ٢/٧، ١١ للإمام الزيلعي، \" وإمام الكلام فيما يتعلق بالقراءة خلف الإمام \" للكنوي.","vol":"1","page":141},{"text":"الطبقة السادسة\nقوم الغالب عليهم الصلاح والعبادة. ولم يتفرغوا إلى ضبط الحديث وحفظه، وإتقانه، فاستخفوا بالرواية، فظهرت أحوالهم.\nمثل ثابت بن موسى الزاهد، دخل على شريك بن عبد الله القاضي، والمستملي بين يديه، وشريك يقول: حدثنا الأعمش عن أبي سفيان عن جابر، قال: قال رسول الله -ﷺ-، ولم يذكر متن الحديث، فلما نظر إلى ثابت بن موسى قال: «من كثر صلاته بالليل حسن وجهه بالنهار (١)» وإنما أراد بذلك، ثابت بن موسى لزهده وورعه، فظن ثابت بن موسى أنه روى الحديث مرفوعًا بهذا الإسناد، فكان ثابت يحدث به عن شريك عن الأعمش عن أبي سفيان عن جابر، وليس لهذا الحديث أصل إلا من هذا الوجه.\nالطبقة السابعة\nقوم سمعوا من شيوخ، وأكثروا عنهم، ثم عمدوا إلى أحاديث لم يسمعوها من أولئك الشيوخ، فحدثوا بها، ولم يميزوا بين ما سمعوا وبين ما لم يسمعوا.\nقال يحيى بن معين: قال لي هشام بن يوسف: جاءني مُطرف بن مازن،\n_________\n(١) أخرجه ابن ماجه في \" سننه \" رقم ١٣٣٣ من حديث ثابت بن موسى، عن شريك، عن الأعمش، عن أبي سفيان، عن جابر مرفوعًا \" من كثرت صلاته بالليل حسن وجهه في النهار \" قال السخاوي في \" المقاصد الحسنة \": لا أصل له وإن روي من طرق عند ابن ماجه بعضها، وأورد الكثير منها القضاعي وغيره.\nنقول: وقد اتفق أئمة الحديث: ابن عدي والدارقطني والعقيلي وابن حبان والحاكم على أنه من قول شريك لثابت.","vol":"1","page":142},{"text":"فقال: أعطني حديث ابن جُريج ومعمر، حتى أسمعه منك، فأعطيته، فكتبه عني، ثم جعل يحدث به عن مَعْمَر وابن جريج أنفسهما.\nالطبقة الثامنة\nقوم سمعوا كتبًا مصنفة عن شيوخ أدركوهم، ولم ينسخوا أسماعهم عنهم عند السماع، وتهاونوا بها، إلى أن طعنوا في السن، وسئلوا عن الحديث فحملهم الجهل والشره على أن حدثوا بتلك الكتب من كتب مشتراة، ليس لهم فيها سماع ولا بلاغ، وهم يتوهمون أنهم في روايتها صادقون.\nوهذا النوع مما كثر في الناس، وتعاطاه قوم من أكابر العلماء، اللهم إلا أن تكون النسخة مقروءة على شيخه، أو مقابلة بأصل شيخه، أو أصلٍ مقابل بأصل شيخه، ونحو ذلك من الاحتياط والضبط، فإن ذلك جائز له أن يرويه، لا سيما في هذا الزمان، فإن التعويل على النقل من الكتب والقراءة لما فيها، لا على الحفظ، فإن الحفظ كان وظيفة أولئك الموفَّقين السعداء.\nوقد تقدم في الباب الأول من هذه المقدمة شرح ذلك مستقصًى.\nالطبقة التاسعة\nقوم ليس الحديث من صناعتهم، ولا يرجعون إلى نوع من الأنواع التي يحتاج المحدث إلى معرفتها، ولا يحفظون حديثهم، فيجيئهم طالب العلم، فيقرأ عليهم ما ليس من حديثهم، فيجيبون ويقرُّون بذلك وهم لا يدرون.\nقال يحيى بن سعيد: كنا عند شيخ من أهل مكة أنا وحفص بن غياث، فإذا","vol":"1","page":143},{"text":"جارية بن هرم (١) يكتب عنه، فجعل حفص يضع له الحديث، فيقول: حدثتك عائشة بنت طلحة عن عائشة أم المؤمنين بكذا وكذا؟ فيقول: حدثتني عائشة بنت طلحة عن عائشة أم المؤمنين بكذا وكذا، فيقول حفص: حدثك القاسم بن محمد عن عائشة بكذا وكذا؟ فيقول: حدثني القاسم بن محمد عن عائشة بكذا وكذا، ويقول: حدثك\nسعيد بن جبير عن ابن عباس بمثله؟ فيقول: حدثني سعيد بن جبير عن ابن عباس بمثله، فلما فرغ ضرب حفص بيده إلى ألواح جارية فمحاها، فقال جارية: تحسدونني؟ فقال له حفص: لا، ولكن هذا يكذب، قال حفص: فقلت ليحيى: من الرجل؟ فلم يُسمِّه لي، فقلت له يومًا: يا أبا سعيد: لعلي كتبت عن هذا الشيخ ولا أعرفه، قال: هو موسى بن دينار.\nالطبقة العاشرة\nقوم كتبوا الحديث ورحلوا فيه، وعُرفوا به، فتلفت كتبهم بأنواع من التلف، فلما سئلوا عن الحديث حدثوا به من كتب غيرهم. أو من حفظهم على التخمين، فسقطوا بذلك.\nمنهم عبد الله بن لهيعة الحضرمي، على جلالة محله، وعلو قدره، لما احترقت كتبه بمصر ذهب حديثه، فخلط من حفظه، وحدث بالمناكير، فصار\n_________\n(١) أبو شيخ الفقيمي قال النسائي: ليس بالقوي، وقال الدارقطني: متروك، وقال ابن عدي: أحاديثه كلها لا يتابعه عليها الثقات. وفي الأصل \" هدم \" بالدال والتصويب من \" ميزان الاعتدال \" للذهبي، والقصة التي أوردها المصنف ذكرها الذهبي أيضًا في ترجمته.","vol":"1","page":144},{"text":"في حد من لا يُحتج بحديثه، وكان أحمد بن حنبل يقول: سماع ابن المبارك وأقرانه الذين سمعوا من ابن لهيعة قبل وفاته بعشرين سنة صحيح، لأجل احتراق كتبه (١) .\n\n<span data-type=\"title\" id=toc-44>الفصل الثالث في النسخ </span>(٢)\nوفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-45>الفرع الأول: في حده وأركانه</span>\n\nالنسخ: عبارة عن الرفع والإزالة، في وضع اللسان العربي، وقد يطلق لإرادة نسخ الكتاب، والأول هو المقصود.\nوحدُّه: أنه الخطاب الدال على ارتفاع الحكم الثابت بالخطاب المتقدم على وجه لولاه لكان ثابتًا مع تراخيه.\nوقد اشتمل هذا الحد على ألفاظ تحتاج إلى بيان.\nأما قولنا «الخطاب» وإيثارنا إياه على «النص» فليكون شاملًا للفظ والفَحْوى والمفهوم وكل دليل، إذ يجوز النسخ بجميع ذلك.\n_________\n(١) والذين سمعوا منه قبل احتراق كتبه هم العبادلة: عبد الله بن وهب، وعبد الله بن المبارك، وعبد الله ابن يزيد المقرئ، وعبد الله بن مسلمة القضبي، فكل حديث يرويه أحد هؤلاء العبادلة عنه، فهو صحيح إذا صح باقي السند.\n(٢) من أجل علوم الحديث معرفة الناسخ والمنسوخ، وقد صنف فيه غير واحد من الحفاظ، ومن أحسن المؤلفات فيه كتاب \" الاعتبار \" تأليف محمد بن موسى بن عثمان الحازمي أحد الأئمة الحفاظ العالمين بفقه الحديث ومعانيه ورجاله، ولد سنة ٥٤٨، وتوفي سنة ٥٨٤ هـ وكتابه هذا فريد في بابه، لا نعلم له نظيرًا في موضوعه.","vol":"1","page":145},{"text":"وأما تقييد الحد بالخطاب المتقدم، فلأن ابتداء إيجاب العبادات في الشرع مزيل حكم العقل من براءة الذمة، ولا يسمى نسخًا، لأنه لم يزل حكم خطاب.\nوأما تقييده بارتفاع الحكم، ولم يخصص بارتفاع الأمر والنهي، فلِيَعُمَّ جميع أنواع الحكم: من الندب، والكراهية، والإباحة، فإن جميع ذلك قد ينسخ.\nوأما قولنا: «لولاه لكان الحكم ثابتًا» فلأن حقيقة النسخ: الرفع، فلو لم يكن هذا ثابتًا، لم يكن هذا رافعًا، فإنه إذا ورد أمر بعبادة مؤقتة، وأمر بعبادة أخرى بعد انقضاء ذلك الوقت، لا يكون الثاني نسخًا، بل الرافع: ما لا يرتفع الحكم لولاه.\nوأما قولنا: «مع تراخيه عنه» فلأنه لو اتصل به كان بيانًا لمعنى الكلام، وإنما يكون رافعًا إذا ورد بعد استقرار الحكم، بحيث إنه يدوم لولاه، هذا حده، وهو أعم حد وجدته للعلماء وأخصره.\nولم ينكر النسخ من المسلمين إلا آحاد لا اعتداد بهم، فإن الأمة مجتمعة على جوازه ووقوعه.\nوأما أركانه: فأربعة: ناسخ: وهو الله تعالى، ومنسوخ: وهو الحكم المرفوع. ومنسوخ عنه: وهو المكلف، ونسخ: وهو قوله الدال على رفع الحكم الثابت.\nوقد يسمى الدليل ناسخًا مجازًا، فيقال: هذه الآية ناسخة لتلك.\nوقد يسمى الحكم ناسخًا، فيقال: صوم رمضان ناسخ لصوم عاشوراء،","vol":"1","page":146},{"text":"والحقيقة هو الأول.\n<span data-type=\"title\" id=toc-46>الفرع الثاني: في شرائطه</span>\nشروط النسخ أربعة:\nالأول: أن يكون المنسوخ حكمًا شرعيًا، لا عقليًا.\nالثاني: أن يكون النسخ بخطاب، فارتفاع الحكم بموت المكلف ليس نسخًا.\nالثالث: أن يكون الخطاب المرفوع حكمه غير مقيد بوقت يقتضي دخوله زوال الحكم، كقوله تعالى: ﴿ثم أَتموا الصيام إلى الليل﴾ (البقرة: الآية ١٨٧) .\nالرابع: أن يكون الخطاب الرافع متراخيًا، لا كقوله: ﴿حتى يعطوا الجزية عن يدٍ﴾ (التوبة: الآية ٢٩) .\nوها هنا أمور يُتوهم أنها شروط، وليست شروطًا.\nالأول: أن يكون رافعًا للمثل بالمثل، بل الشرط: أن يكون رافعًا فقط.\nالثاني: ورود النسخ بعد دخول وقت المنسوخ، بل يجوز قبل وقته.\nالثالث: لا يشترط أن يكون المنسوخ مما يدخله الاستثناء والتخصيص، بل يجوز ورود النسخ على الأمر بفعل واحد في وقت واحد.\nالرابع: لا يشترط أن يكون نسخ القرآن بالقرآن. والسنة بالسنة، فلا يشترط الجنسية، بل يكفي أن يكون بما يصح النسخ به، وقد اشترطه الشافعي - ﵀ - وسيجيء بيانه.\nالخامس: لا يشترط أن يكون الناسخ والمنسوخ نصين قاطعين، إذ يجوز","vol":"1","page":147},{"text":"نسخ خبر الواحد بخبر الواحد، وبالتواتر، وإن كان لا يجوز نسخ المتواتر بخبر الواحد.\nالسادس: لا يشترط أن يكون الناسخ منقولًا بمثل لفظ المنسوخ، بل أن يكون ثابتًا بأي طريق كان.\nالسابع: لا يشترط أن يكون الناسخ مقابلًا للمنسوخ، حتى لا ينسخ الأمر إلا بالنهي، والنهي بالأمر، بل يجوز أن ينسخ كلاهما بالإباحة، وأن ينسخ الواجب المضيق بالموسع.\nالثامن: لا يشترط كونهما ثابتين بالنص، بل لو كان بلحن القول وظاهره (١) وفحواه، وكيف كان، جاز.\nالتاسع: نسخ الحكم ببدل ليس بشرط، بل يجوز نسخ الحكم بغير بدل، وقال قوم: لابد من البدل.\nالعاشر: نسخ الحكم بما هو أخف منه ليس بشرط، بل يجوز بالمثل والأثقل (٢) . وقال قوم: يجوز بالأخف، ولا يجوز بالأثقل، وليس ذلك ضابطًا.\n_________\n(١) لحن القول وفحواه: هو المفهوم الموافق، ودلالة الظاهر: هي دلالة اللفظ على معنى متبادر منه، وليس مقصودًا بسوق الكلام أصالة مع احتماله للتفسير والتأويل، وقبوله للنسخ في عصر الرسالة.\n(٢) لقد اتفقوا على جواز النسخ بالمساوي كما وقع بالأخف، لكنهم اختلفوا في الأثقل، فذهب الجمهور إلى جوازه، خلافًا للشافعي، وقد استدل الجمهور بوقوعه، فقد كان الكف عن الكفار واجبًا بقوله تعالى: ﴿ودع أذاهم﴾ [الأحزاب: ٤٩] ثم نسخ بإيجاب القتال وهو أثقل، أي أكثر مشقة، ونسخ الحبس في البيوت للنساء والإيذاء للرجال في الزنى بالحد وهو أثقل، لأنه الرجم للمحصنين والمحصنات، والجلد لغيرهم ولغيرهن.","vol":"1","page":148},{"text":"<span data-type=\"title\" id=toc-47>الفرع الثالث: في أحكامه</span>\nما من حكم شرعي إلا وهو قابل للنسخ، خلافًا لبعضهم، فإنهم قالوا: من الأفعال ما لا يمكن نسخه، مثل شكر المنعم والعدل، فلا يجوز نسخ وجوبه، ومثل الكفر والظلم، فلا يجوز نسخ تحريمه، والآية إذا تضمنت حكمًا جاز نسخ تلاوتها دون حكمها، ونسخ حكمها دون تلاوتها، ونسخها جميعًا، وقد ظن قوم استحالة ذلك.\nويجوز نسخ القرآن بالسنة، والسنة بالقرآن عند الأكثرين، فإن كلًا من عند الله، والعقل لا يحيله، وقد دل السمع على وقوعه.\nأما نسخ السنة بالقرآن، فإن التوجه إلى بيت المقدس ليس في القرآن، وهو من السنة، وناسخه القرآن، وصوم يوم عاشوراء كان ثابتًا بالسنة، ونسخه القرآن بصوم شهر رمضان.\nوأما نسخ القرآن بالسنة، فنسخ الوصية للوالدين والأقربين بقوله -ﷺ-: «لا وصية لوارث (١)» لأن آية الميراث لا تمنع الوصية، إذ الجمع بينهما ممكن. وقال الشافعي - ﵀ -: لا يجوز نسخ السنة بالقرآن، كما لا يجوز\n_________\n(١) وهو حديث صحيح، وقد ساق الحافظ الزيلعي في \" نصب الراية \" ٤/٤٠٣، ٤٠٥ أسانيده عن أبي أمامة، وعمرو بن خارجة، وأنس وابن عباس وعبد الله بن عمرو، وجابر، وزيد بن أرقم والبراء، وعلي بن أبي طالب، وخارجة بن عمرو ﵃ من رواية أبي داود والترمذي وابن ماجه والنسائي والدارقطني وأحمد والبزار وأبي يعلى والحارث بن أبي أسامة والطبراني وابن عدي وابن عساكر، وقد توسع في الكلام على طرقه فارجع إليه.","vol":"1","page":149},{"text":"نسخ القرآن بالسنة، خلافًا لغيره (١) .\nولا ينسخ الحكم بقول الصحابي «نسخ حكم كذا» ما لم يقل: «سمعت رسول الله -ﷺ-» فإذا قال ذلك، نظر في الحكم إن كان ثابتًا بخبر الواحد، صار منسوخًا بقوله، وإن كان قاطعًا، فلا.\nولا يجوز نسخ النص القاطع المتواتر بالقياس المعلوم بالظن والاجتهاد.\nوالإجماع لا ينسخ به، إذ لا نسخ بعد انقطاع الوحي.\nوإذا تناقض نصان، فالناسخ هو المتأخر.\nولا يعرف تأخره بدليل العقل، ولا بقياس الشرع، بل يعرف بمجرد النقل، وذلك بطرق:\nالأول: أن يكون في اللفظ ما يدل عليه، كقوله -ﷺ-: «كنت نهيتكم عن زيارة القبور فزوروها» (٢) .\nالثاني: أن تجمع الأمة في حكم على أنه المنسوخ، وأن ناسخه متأخر.\nالثالث: أن يذكر الراوي التاريخ، مثل أن يقول: سمعت عام الخندق،\n_________\n(١) راجع الرسالة للإمام الشافعي ص ١٠٦، ١١٠ بتحقيق العلامة أحمد شاكر. وقد ذهب بعض السلف إلى أن آية الوصية ﴿كتب عليكم إذا حضر أحدكم الموت ...﴾ [البقرة: ١٨] على ظاهرها غير أن الحكم الذي يستفاد منها – وهو وجوب الوصية للوالدين والأقربين ولو كانوا وارثين – قد عمل به برهة، ثم نسخه الله أي خص منه بآية المواريث الوصية لوالدي الموصي وأقربائه الذين يرثونه وأقر فرض الوصية لمن كان منهم لا يرثه، وقد أكد هذا رسول الله ﷺ بقوله \" إن الله أعطى كل ذي حق حقه فلا وصية لوارث \" انظر الطبري ٣/٣٨٨، ٣٩٠.\n(٢) أخرجه مسلم في \" صحيحه \" رقم (١٩٧٥) كتاب الأضاحي – باب ادخار لحوم الأضاحي فوق ثلاث، وأصحاب \" السنن \"، من حديث بريدة ﵁.","vol":"1","page":150},{"text":"أو عام الفتح، وكان المنسوخ معلومًا قبله.\nولا فرق بين أن يروي الناسخ والمنسوخ راوٍ واحد، أو راويان.\nولا يثبت التأخر إلا بطرق. مثل أن يقول الصحابي: «كان الحكم علينا كذا، ثم نسخ» لأنه ربما قاله عن اجتهاد.\nولا أن يكون مثبتًا في المصحف بعد الآخر، لأن السور والآيات، ليس إثباتها على ترتيب النزول، بل ربما قُدِّم وأُخِّر.\nولا أن يكون راويه من أحداث الصحابة، فقد ينقل الصبي عمن تقدمت صحبته، وقد ينقل الأكابر عن الأصاغر وبعكسه.\nولا أن يكون الراوي أسلم عام الفتح، إذ لعله في حالة كفره، ثم روى بعد إسلامه، أو سمع من سبق بالإسلام.\nولا أن يكون الراوي قد انقطعت صحبته، فربما يظن أن حديثه يتقدم على حديث من بقيت صحبته، وليس من ضرورة من تأخرت صحبته أن يكون حديثه متأخرًا عن وقت انقطاع صحبة غيره.\nولا أن يكون أحد الخبرين على وفق قضية العقل والبراءة الأصلية، فربما يظن تقدمه، ولا يلزم ذلك، كقوله -ﷺ-: «لا وضوء مما مسته النار» (١) .\n_________\n(١) أخرجه الطبراني في \" الكبير \" بلفظ قريب منه من حديث أبي أمامة وفي سنده محمد بن سعيد المصلوب وهو كذاب كما قال الهيثمي في \" المجمع \" ١/٢٥٢ ونسخ حديث \" توضؤوا مما مست النار \" الذي رواه مسلم ١/٢٧٣، وأبو داود ١/٧٩، والنسائي ١/١٠٥ ثابت بحديثين صحيحين، أولهما رواه أحمد في \" المسند \" رقم ٢٣٧٧ من حديث ابن إسحاق حدثنا محمد بن عمرو بن عطاء قال: دخلت على ابن عباس ⦗١٥٢⦘ ببيت ميمونة زوج النبي ﷺ لغد يوم الجمعة، قال: وكانت ميمونة قد أوصت له به، فكان إذا صلى الجمعة بسط له فيه، ثم انصرف إليه، فجلس فيه للناس، قال: فسأله رجل وأنا أسمع عن الوضوء مما مست النار من الطعام؟ قال: فرفع ابن عباس يده إلى عينيه وقد كف بصره، فقال: بصر عيناي هاتان، رأيت رسول الله ﷺ توضأ لصلاة الظهر في بعض حجره، ثم دعا بلال إلى الصلاة، فنهض خارجًا، فلما وقف على باب الحجرة، لقيته هدية من خبز ولحم بعث بها إليه بعض أصحابه، قال: فرجع رسول الله ﷺ بمن معه، ووضعت لهم في الحجرة، قال فأكل وأكلوا معه، قال: ثم نهض رسول الله ﷺ بمن معه إلى الصلاة، وما مس ولا أحد ممن كان معه ماء، قال: ثم صلى بهم، وكان ابن عباس إنما عقل من أمر رسول الله ﷺ آخره.\nوالثاني حديث جابر، قال: كان آخر الأمرين من رسول الله ﷺ ترك الوضوء مما مست النار، وهو حديث صحيح أخرجه أبو داود ١/٨٨، والنسائي ١/١٠٨، وابن الجارود رقم ٢٤، والبيهقي ١/١٥٥، ١٥٦، كلهم من طريق شعيب بن أبي حمزة عن محمد بن المنكدر، عن جابر، وصححه ابن خزيمة وابن حبان والنووي.","vol":"1","page":151},{"text":"لا يجب أن يكون متقدمًا على إيجاب الوضوء مما مسته النار، إذ يَحْتَمِل أنه أُوجب ثم نُسخ.\nثم النسخ في حق من لم يبلغه الخبر حاصل، وإن كان جاهلًا به.\nوقال قوم: ما لم يبلغه لا يكون نسخًا في حقه.\n\n<span data-type=\"title\" id=toc-48>الفصل الرابع: في بيان أقسام الصحيح من الحديث والكذب</span>، وفيه أربعة (*) فروع\n<span data-type=\"title\" id=toc-49>الفرع الأول: في مقدمات القول فيها</span>\nاعلم أنه ليس كل خبر بمقبول، ولا كل خبر بمردود، ولسنا نعني بالقبول: التصديق، ولا بالرد: التكذيب، بل يجب علينا قبول قول العدل، وربما كان كاذبًا أو غالطًا، ولا يجوز قبول قول الفاسق، وربما يكون صادقًا.\n_________\n(*) قال مُعِدُّ الكتاب للشاملة: لم يذكر سوى ثلاثة فروع\n١- في مقدمات القول فيها\n٢- في انقسام الخبر إليها\n٣- في أقسام الصحيح من الأخبار\nوكأن الفرع الرابع ينبغي أن يكون في أقسام الضعيف من الأخبار\nثم: وجدتُ المؤلف في ركن الخواتم، قد سرد أبواب وفصول وفروع كتابه، فذكر هذا الموضع بلفظ (ثلاثة فروع) وسرد هذه الثلاثة، والله أعلم","vol":"1","page":152},{"text":"وإنما نعني بالقبول: ما يجب العمل به، وبالمردود: ما لا تكليف علينا في العمل به. والأحاديث المخرجة في كتب الأئمة: منها ما هو صحيح، ومنها ما هو سقيم، والفائدة في تخريج ما لا يثبت إسناده، ولا تُعَدَّل رواته، أن الجرح والتعديل مختلف فيهما.\nومن الأئمة من رأى الاحتجاج بالأحاديث المتكلم فيها، ومنهم من أبطلها.\nوالأصل فيه: الاقتداء بالأئمة الماضين، فإنهم كانوا يحدثون عن الثقات وغيرهم، فإذا سئلوا عنهم، بيَّنوا حالهم.\nألا ترى أن مالك بن أنس إمام أهل الحجاز بلا مدافعة، قد روى عن عبد الكريم بن أبي المخارق، أبي أمية البصري وغيره ممن تكلموا فيه.\nثم الإمام محمد بن إدريس الشافعي إمام أهل الحجاز بعد مالك، روى عن إبراهيم بن محمد بن أبي يحيى الأسلمي وغيره من المجروحين، والإمام أبا حنيفة إمام أهل الكوفة، روى عن جابر بن زيد الجعفي، وغيره من المجروحين، ثم بعده أبو يوسف يعقوب بن إبراهيم القاضي، ومحمد بن الحسن الشيباني رويا عن الحسن بن عمارة وغيره من المجروحين، وكذلك من بعد هؤلاء من أئمة المسلمين قرنًا بعد قرن، لم يخل حديث إمام من الأئمة عن مطعون فيه من المحدثين والأئمة.\nوفي ذلك غرض ظاهر، وهو أن يعرفوا الحديث من أين مَخْرجه، وأن المنفرد به مجروح أو عدل.","vol":"1","page":153},{"text":"قال يحيى بن معين: كتبنا عن الكذابين، وسجرنا به التنور، وأخرجنا به خبزًا نضيجًا.\nوقال الحاكم -﵀ -: وأهل العراق والشام والحجاز يشهدون لأهل خراسان بالتقدم في معرفة الصحيح، لسبق البخاري ومسلم إليه، وتفردهما به.\n[أصح الأسانيد]\nوأصح الأسانيد فيما قيل (١): مالك عن نافع عن ابن عمر (٢) .\nوأبو الزناد عن الأعرج عن أبي هريرة (٣) .\nوالزهري عن علي بن الحسين عن أبيه عن علي.\n_________\n(١) قال العلامة أحمد شاكر ﵀ في تعليقه على المسند ١/١٣٨: لأئمة الحديث وحفاظه كلمات في أصح الأسانيد، فالإمام أحمد وإسحاق بن راهويه مثلًا يذهبان إلى أن أصح الأسانيد بإطلاق: الزهري عن سالم عن أبيه، والبخاري يذهب إلى أن أصحها بإطلاق: مالك عن نافع عن ابن عمر، وهي الترجمة التي اشتهرت عند المحدثين بأنها سلسلة الذهب. قال الإمام النووي في \" التقريب \" مع شرح الحافظ السيوطي في التدريب ص ١٩: والمختار أنه لا يجزم في إسناد أنه أصح الأسانيد مطلقًا لأن تفاوت مراتب الصحة مرتب على تمكن الإسناد من شروط الصحة، ويعز وجود أعلى درجات القبول في كل واحد من رجال الإسناد الكائنين في ترجمة واحد، ولهذا اضطرب من خاض في ذلك، إذ لم يكن عندهم استقراء تام، وإنما رجع كل منهم بحسب ما قوي عندهم، خصوصًا إسناد بلده لكثرة اعتنائه به. فانتهى تحقيقهم إلى أنه ينبغي تقييد هذا الوصف بالبلد أو الصحابي، ونصوا على أسانيد كثيرة، بعضهم أطلق، وبعضهم قيد.\n(٢) وأيوب عن نافع، عن ابن عمر، ويحيى بن سعيد القطان، عن عبيد الله بن عمر عن نافع عن ابن عمر.\n(٣) والزهري عن سعيد بن المسيب عن أبي هريرة، وحماد بن زيد عن أيوب، عن محمد بن سيرين، عن أبي هريرة، وإسماعيل بن أبي حكيم عن عبيدة بن سفيان الحضرمي، عن أبي هريرة، ومعمر عن همام، عن أبي هريرة.","vol":"1","page":154},{"text":"ومحمد بن سيرين عن عَبِيدة عن علي (١) .\nويحيى بن أبي كثير عن أبي سلمة عن أبي هريرة (٢) .\nوالزهري عن سالم عن أبيه (٣) .\n_________\n(١) وجعفر بن محمد بن علي بن الحسين، عن أبيه عن جده، عن علي، ويحيى بن سعيد القطان عن سفيان الثوري، عن سليمان بن بلال التميمي عن الحارث بن سويد عن علي.\n(٢) يقيد بما إذا صرح يحيى بن أبي كثير بالتحديث فإنه موصوف بالتدليس.\n(٣) وقد قالوا: أصح الأسانيد عن أبي بكر، إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن أبي بكر، وأصح الأسانيد عن عمر، الزهري عن عبيد الله بن عبد بن عتبة عن ابن عباس عن عمر، والزهري عن السائب بن يزيد عن عمر. وأصح الأسانيد عن عائشة هشام بن عروة، عن أبيه عن عائشة، وأفلح بن حميد، عن القاسم عن عائشة، وسفيان الثوري، عن إبراهيم بن يزيد بن قيس، عن الأسود، عن عائشة، وعبد الرحمن بن القاسم عن أبيه عن عائشة، ويحيى بن سعيد، عن عبيد الله بن عمر، عن القاسم، عن عائشة، وأصح الأسانيد عن سعد بن أبي وقاص، علي بن الحسين بن علي عن سعيد بن المسيب، عن سعد بن أبي وقاص، وأصح الأسانيد عن ابن مسعود، الأعمش عن إبراهيم ابن يزيد، عن علقمة عن ابن مسعود، وسفيان الثوري، عن منصور بن المعتمر، عن إبراهيم، عن علقمة، عن ابن مسعود. وأصح الأسانيد عن أم سلمة، شعبة، عن قتادة، عن سعيد، عن عامر أخي أم سلمة، عن أم سلمة، وأصح الأسانيد عن أبي موسى الأشعري، شعبة عن عمرو بن مرة، عن أبيه مرة، عن أبي موسى الأشعري، وأصح الأسانيد عن أنس بن مالك، مالك عن الزهري عن أنس، وسفيان بن عيينة عن الزهري عن أنس، ومعمر عن الزهري عن أنس، وحماد بن زيد عن ثابت عن أنس، وشعبة عن قتادة عن أنس، وهشام الدستوائي عن قتادة عن أنس، وأصح الأسانيد عن ابن عباس، الزهري عن عبيد الله بن عبد الله بن عتبة، عن ابن عباس، وأصح الأسانيد عن جابر بن عبد الله، سفيان بن عيينة، عن عمرو بن دينار عن جابر.\nوفائدة معرفة أصح الأسانيد مما ذكر وغيره أنه إذا عارضه حديث مما لم ينص فيه إمام على أصحيته عليه وإن كان صحيحًا، فإن عارضه ما نص أيضًا على أصحيته، نظر إلى المرجحات، فأيهما كان أرجح حكم بقوله، وإلا رجع إلى القرائن التي تحف أحد الحديثين فيقدم بها على غيره.","vol":"1","page":155},{"text":"<span data-type=\"title\" id=toc-51></span><span data-type=\"title\" id=toc-50>الفرع الثاني: في انقسام الخبر إليها</span>\nالخبر ينقسم إلى: ما يجب تصديقه، وإلى ما يجب تكذيبه، وإلى ما يجب التوقف فيه.\n<span data-type=\"title\" id=toc-52>فالأول: يتنوع أنواعًا</span>.\nأولها: ما أخبر عنه عدد التواتر، فيجب تصديقه ضرورة، وإن لم يدل عليه دليل آخر.\nوثانيها: ما أخبر الله عنه، فهو صدق بدلالة استحالة الكذب عليه.\nوثالثها: خبر الرسول -ﷺ-، بدليل المعجزة على صدقه.\nورابعها: ما أخبرت عنه الأمة، إذ ثبت عصمتها بقول الرسول -ﷺ-.\nوخامسها: كل خبر يوافق ما أخبر الله عنه، أو رسوله -ﷺ-، أو الأمة.\nوسادسها: كل خبر صح أنه ذكره المخبر، بين يدي رسول الله -ﷺ- بمسمع منه، ولم يكن غافلًا عنه، فسكت عنه.\nوسابعها: كل خبر ذكر بين يدي جماعة أمسكوا عن تكذيبه، والعادة تقضي في مثل ذلك بالتكذيب، والامتناع من السكوت.\n\n<span data-type=\"title\" id=toc-53>القسم الثاني: ما يجب تكذيبه، ويتنوع أنواعًا</span>\nأولها: ما يعلم خلافه بضرورة العقل أو نظره، أو الحس، أو أخبار التواتر، كمن أخبر عن الجمع بين الضدين، ونحو ذلك.\nوثانيها: ما يخالف النص القاطع من الكتاب والسنة والإجماع.","vol":"1","page":156},{"text":"وثالثها: ما صرح بتكذيبه جمع كثير يستحيل في العادة أن يتواطؤوا على الكذب.\nورابعها: ما سكت الجمع الكثير عن نقله والتحدث به، مع جريان الواقعة بمشهد منهم، ومع إحالة العادة السكوت عن ذكره، لتوفر الدواعي على نقله كما لو أخبر مخبر أن أمير البلدة قتل في السوق على ملأ من الناس، ولم يتحدث أهل السوق به، فيقطع بكذبه.\n\n<span data-type=\"title\" id=toc-54>القسم الثالث: ما يجب التوقف فيه</span>\nوهو جملة الأخبار الواردة في أحكام الشرع ما عدا القسمين المذكورين، مما لم يعرف صدقه ولا كذبه.\n\n<span data-type=\"title\" id=toc-55>قسمة ثانية</span>\nأما التي يعلم صدقها.\nفمنها: ما يعلم ضرورة، كالخبر بأن السماء فوق الأرض.\nومنها: ما يعلم باستدلال عقلي، كالخبر بحكمة الله.\nومنها: ما يعلم باستدلال سمعي، كالخبر بوجوب الصلاة والصوم ونحوهما.\nومنها: ما يعلم بأمر راجع إلى المخبِر، وهو أن يكون ممن لا يجوز عليه الكذب. وهو نوعان:\nأحدهما: لا يجوز الكذب عليه أصلًا، وهو الله تعالى، والرسول -ﷺ-، لصدقه بالمعجزة، وإجماع الأمة.","vol":"1","page":157},{"text":"الثاني: لا يجوز عليه الكذب فيما أخبر به وإن جاز في غيره، وذلك أن يكون المخبر ممن لا داعي له إلى الكذب، مثل أن يكونوا جماعة لا يجمعهم داع واحد إلى الكذب.\nومنها: ما يعلم صدقه من جهة السامع، مثل أن يخبر بحضرة من يدعي عليه العلم، ولم ينكره عليه، بشرط أن يكون السامعون جماعة لا يمسكها عن الإنكار رغبة ولا رهبة، فإن من العادة إنكارهم على من يخبر بالكذب عنهم.\nوأما التي يعلم كذبها:\nفمنها: ما يعلم كذبه ضرورة واستدلالًا، عقليًا وسمعيًا، كما قلنا في الصدق.\nومنها: ما يعلم كذبه بأمر راجع إلى الخبر وكيفية النقل، بأن ينقل نقلًا خفيًا ما كان من حقه أن ينقل نقلًا ظاهرًا، وقد توفرت دواعي الدين أو العادة أو كلاهما على نقله، كالنقل عن أصول الشرائع، أو عن حادثة وقعت في بلدة عظيمة، أو معجزة الأنبياء.\nوأما التي لا يُعلَم صدقها ولا كذبها، فهي أخبار الآحاد، لا يجوز أن يكون كلها كذبًا، لأن العادة تمنع في الأخبار الكثيرة أن يكون كلها كذبًا، مع كثرة رواتها واختلافهم، ولا أن يكون كلها صدقًا، لأن النبي -ﷺ- قال: «سيُكذَب علي بعدي» ولأن الأمة كذبوا جماعة من الرواة، وحذفوا أحاديث كثيرة علموا كذبها فلم يعملوا بها.","vol":"1","page":158},{"text":"<span data-type=\"title\" id=toc-56>قسمة ثالثة</span>\nقسم يجب تصديقه، وقسم يجب تكذيبه، وقسم يحتملها على السواء، وقسم يترجح أحد احتماليه على الآخر.\nفالأول والثاني: قد ذكرا فيما تقدم.\nوالثالث: خبر الفاسق، فإنه يحتمل الصدق والكذب، فإن كان صادرًا عن غلبة عقله، فيكون صدقًا، وإن كان صادرًا عن غلبة هواه، فيكون كذبًا.\nوالرابع: خبر العدل، فإن جانب صدقه أرجح، لظهور غلبة عقله على هواه، لكنه غير يقين.\n\n<span data-type=\"title\" id=toc-57>الفرع [الثالث] (*): في أقسام الصحيح من الأخبار</span>\nالصحيح من الأخبار التي يعمل بهما قسمان: مشهور، وغريب.\nفالمشهور ضربان:\nأحدهما: ما بلغ حد التواتر، والآخر: ما لم يبلغ حد التواتر.\nوالغريب ضربان.\nأحدهما: ما لم يدخل في حد الإنكار، والآخر: ما دخل في حد الإنكار.\nفالأول يسمى: علم يقين، وهو أخبار التواتر.\nوالثاني: يسمى علم طمأنينة، وهو أخبار الآحاد التي لم يختلف السلف فيها وفي العمل بها.\nوالثالث يسمى: علم غالب الرأي، وهو ما اختلف العلماء في أحكام الحوادث\n_________\n(*) قال مُعِدُّ الكتاب للشاملة: في المطبوع (الأول)، والصواب: (الثالث) كما هو ظاهر، وكما سرده المؤلف في ركن الخواتم في آخر كتابه، والله أعلم.","vol":"1","page":159},{"text":"على ورود أخبار فيها متعارضة، فقبلها بعضهم، وردها بعضهم بلا إنكار ولا تضليل.\nوالرابع يسمى: علم ظن، وهو مارده السلف من الأخبار التي يخشون منها الإثم على العامل بها، لقربها من الكذب، كما يخشون الإثم على تارك العمل بالمشهور، لقربه من الصدق، والمحدثون لا يطلقون اسم الصحيح إلا على مالا يتطرق إليه تهمة بوجه من الوجوه.\nوما ليس بصحيح، فهو عندهم حسن، وغريب، وشاذ، ومعلل، ومنفرد به، ولكل واحد من هذه الأقسام شرح وبيان نذكره في هذا الفرع.\nفلنقسم القول فيه إلى قسمين:\nأحدهما: في الصحيح، والآخر: في الغريب، والحسن.\n\n<span data-type=\"title\" id=toc-58>القسم الأول في الصحيح</span>\nوينقسم إلى عشرة أنواع، خمسة منها متفق على صحتها، وخمسة مختلف في صحتها.\n\n<span data-type=\"title\" id=toc-59>النوع الأول: من المتفق عليه</span>.\nاختيار الإمامين أبي عبد الله البخاري، وأبي الحسين مسلم، وهي الدرجة العليا من الصحيح، وهو الحديث الذي يرويه الصحابي المشهور بالرواية عن رسول الله - ﷺ - وله راويان ثقتان، ثم يرويه عنه التابعي المشهور بالرواية عن الصحابة وله راويان ثقتان، ثم يرويه عنه من أتباع التابعين الحافظ","vol":"1","page":160},{"text":"المتقن المشهور، وله رواة من الطبقة الرابعة، ثم يكون شيخ البخاري أو مسلم حافظًا متقنًا مشهورًا بالعدالة في روايته، فهذه الدرجة العليا من الصحيح.\nوالأحاديث المروية بهذه الشريطة لا يبلغ عددها عشرة آلاف حديث.\nوكان مسلم أراد تخريج الصحيح على ثلاثة أقسام في الرواة، فلما فرغ من القسم الأول أدركته المنية، وهو في حد الكهولة.\nوكيف يجوز أن يقول: إن أحاديث رسول الله - ﷺ - لا تبلغ عشرة آلاف حديث وقد روى عنه من الصحابة أربعة آلاف رجل وامرأة، صحبوه نيفًا وعشرين سنة بمكة والمدينة، حفظوا عنه أقواله وأفعاله، ونومه ويقظته، وحركاته وسكناته، وكل حالاته، من جده وهزله، وقد كان الحافظ من الحفاظ يحفظ خمسمائة ألف حديث وستمائة ألف، وسبعمائة ألف؟! .\nوهذا الشرط الذي ذكرناه، قد ذكره الحاكم أبو عبد الله النيسابوري (١) .\n_________\n(١) ذكره بنصه في \" المدخل \" ونصه في \" علوم الحديث \": وصف الحديث الصحيح أن يرويه الصحابي المشهور بالرواية عن النبي ﷺ وله راويتان ثقتان، ثم يرويه من أتباع التابعين الحافظ المتقن المشهور بالرواية وله رواة ثقات. وهذا النص يفيد تعميم هذا الشرط في الحديث الصحيح بينما نص كلامه في \" المدخل \" يخصه بشرط الشيخين، وقد رده الحازمي في \" شروط الأئمة الخمسة \" ص ٢٢، ٢٧ بأنهما قد أخرجا في كتابيهما أحاديث جماعة من الصحابة ليس لهم إلا راو واحد، وأحاديث لا تعرف إلا من جهة واحدة، ثم ذكر من كل نوع أحاديث تدل على نقيض ما ادعاه، فراجعها، وقال الحافظ أبو الفضل محمد بن طاهر المقدسي في كتابه \" شروط الأئمة الستة \": إن الشيخين لم يشترطا هذا الشرط، ولا نقل عن واحد منهما أنه قال ذلك، والحاكم قدر هذا التقدير وشرط لهما هذا الشرط على ما ظن، ولعمري إنه لشرط حسن لو كان موجودًا في كتابيهما، إلا أنا وجدنا هذه القاعدة منقضة في الكتابين جميعًا.","vol":"1","page":161},{"text":"وقد قال غيره: إن هذا الشرط غير مطَّرد في كتابَي البخاري ومسلم، فإنهما قد أخرجا فيهما أحاديث على غير هذا الشرط.\nوالظن بالحاكم غير هذا، فإنه كان عالمًا بهذا الفن، خبيرًا بغوامضه، عارفًا بأسراره، وما قال هذا القول وحكم على الكتابين بهذا الحكم إلا بعد التفتيش والاختبار والتيقن لما حكم به عليهما.\nثم غاية ما يدعيه هذا القائل، أنه تتبع الأحاديث التي في الكتابين، فوجد فيهما أحاديث لم ترد على الشرط الذي ذكره الحاكم، وهذا منتهى ما يمكنه أن ينقض به، وليس ذلك ناقضًا، ولا يصلح أن يكون دافعًا لقول الحاكم، فإن الحاكم مثبت، وهذا ناف، والمثبت يقدم على النافي، وكيف يجوز له أن يقضي بانتفاء هذا الحكم بكونه لم يجده، ولعل غيره قد وجده ولم يبلغه وبلغ سواه؟ وحسن الظن بالعلماء أحسن، والتوصل في تصديق أقوالهم أولى، على أن قول الحاكم له تأويلان.\nأحدهما: أن يكون الحديث قد رواه عن الصحابي المشهور بالرواية راويان، ورواه عن ذينك الراويين أربعة، عن كل راو راويان، وكذلك إلى البخاري ومسلم.\nالتأويل الثاني: أن يكون للصحابي راويان ويروي الحديث عنه أحدهما، ثم يكون لهذا الراوي راويان، ويروي الحديث عنه أحدهما، وكذلك لكل واحد ممن يروي ذلك الحديث راويان، فيكون الغرض من هذا الشرط تزكية","vol":"1","page":162},{"text":"الرواة، واشتهار ذلك الحديث بصدوره عن قوم مشهورين بالحديث، والنقل عن المشهورين بالحديث والرواة، لا أنه صادر عن غير مشهور بالرواية والرواة والأصحاب (١) .\nفإن كان غرض الحاكم من قوله التأويل الأول، فقد سبق الاحتجاج له على من رام نقضه، على أن هذا الشرط قد ذهب إليه قوم من العلماء، ولم يحتجوا بحديث خرج عن هذا الشرط، ولا اعتدوا به، وقد سبق ذكره فيما سبق. وقد تقدم من هذه المقدمة، وبينا أنه ليس شرطًا في الاحتجاج عند الأكثرين.\nعلى أنا نعلم يقينًا أنه لم يقصد إلى إثبات الصحيح وتخريجه، والاحتياط فيه، مثل البخاري ومسلم، وهذا الطريق هو الغاية في إثبات الصحيح، فمن يكون أجدر من البخاري ومسلم؟ .\nعلى أنهما إن كانا قد أخرجاه كذلك، فإنهما لم يجعلا ذلك شرطًا لا يجوز قبول حديث لم يتصف به، وإنما فعلا الأحوَطَ، وراما الأعلَى والأشرفَ.\nوإن كان غرض الحاكم التأويل الثاني، فقد اندفع النقض، وكُفينا هذه الكُلفة.\n\n<span data-type=\"title\" id=toc-60>النوع الثاني: من المتفق عليه</span>\nالحديث الذي ينقله العدْلُ عن العدلِ، ويرويه الثقات الحفاظ إلى الصحابي\n_________\n(١) انظر رد أبي عبد الله بن المواق على هذا التأويل الذي ذهب إليه أبو علي الغساني، وتبعه عليه عياض وغيره في \" تدريب الراوي \" ص ٦٦.","vol":"1","page":163},{"text":"وليس لهذا الصحابيّ إلا راو واحد.\nمثاله: حديث عروة بن مُضَرِّس الطائي قال: «أتيت رسول الله - ﷺ - وهو بالمزدلفة، فقلت: يا رسول الله، أتيتك من جَبَلي طَيِّئٍ، أتْعَبْتُ فرسي (١) وأكللت مَطِيَّتي، والله ما تركت من جبل إلا وقد وقفت عليه، فهل لي من حج؟» (٢) .\nهذا حديث من أصول الشريعة مقبول بين الفقهاء، ورواته كلهم ثقات، ولم يخرجه البخاري ومسلم في كتابيهما، إذ ليس له راو عن عروة بن مضرس غير الشعبي.\nوشواهد هذا كثيرة في الصحابة، نحو قيس بن أبي غَرَزَة الغِفاري، على كثرة روايته عن رسول الله - ﷺ -، ليس له راو غير أبي وائل شقيق بن سلمة.\nوأبو وائل: من كبار التابعين بالكوفة، أدْرك عمر، وعثمان، وعليًّا، ومن بعدهم من الصحابة.\nوأسامة بن شريك وقُطْبة بن مالك، على اشتهارهما في الصحابة، ليس لهما راو غير زياد بن علاقة، وهو من كبار التابعين.\n_________\n(١) في الأصل \" نفسي \" وهو خطأ.\n(٢) أخرجه أبو داود ٢/٢٦٦ باب من لم يدرك عرفة، والترمذي رقم ٨٩١، والنسائي ٥/٢٦٣ باب فيمن لم يدرك صلاة الصبح مع الإمام في المزدلفة، وابن ماجه ٢/١٠٠٤ باب من أتى عرفة قبل الفجر ليلة الجمع، إسناده صحيح وقال الترمذي: حسن صحيح، وصححه ابن حبان والحاكم ١/٤٦٣، وقال: وقد تابع عروة بن المضرس في رواية هذه السنة من الصحابة عبد الرحمن بن يعمر الديلي، ونقول: لكن فيها يوسف بن خالد السمتي وهو متروك وآخر غير معروف.","vol":"1","page":164},{"text":"وغيرهم من الصحابة ممن يجري مجراهم، لم يُخَرِّج البخاري ومسلم هذا النوع في كتابيهما، وأحاديثهم متداولة بين الفقهاء، محتج بها في الأسانيد.\n\n<span data-type=\"title\" id=toc-61>النوع الثالث: من المتفق عليه</span>\nأخبار جماعة من التابعين عن الصحابة، والتابعون ثقات، إلا أنه ليس لكل واحد منهم إلا الراوي الواحد، مثل: محمد بن حُنين، وعبد الرحمن بن فروخ، وعبد الرحمن بن مَعْبَد وغيرهم، ليس لهم راو غير عمرو بن دينار، وهو إمام أهل\nمكة، وكذلك محمد بن مسلم الزُّهري، تفرد بالرواية عن جماعة من التابعين، منهم عمرو ابن أبان، ومحمد بن عروة بن الزبير.\nوتفرد يحيى بن سعيد الأنصاري عن جماعة من التابعين، وليس في كتابي البخاري ومسلم من هذه الروايات شيء، وهي كلها صحيحة، بنقل العدل عن العدل، وهي متداولة بين الفقهاء، محتج بها.\n\n<span data-type=\"title\" id=toc-62>النوع الرابع: من المتفق عليه</span>\nالأحاديث الأفراد التي يرويها الثقات وليس لها طرق مخرجة في الكتب، مثل حديث العلاء بن عبد الرحمن عن أبيه عن أبي هريرة - ﵁ - أن النبي - ﷺ - قال: «إذا انتصف شعبان فلا تصوموا حتى يجيء رمضان» .\nوقد خرج مسلم أحاديث العلاء أكثرها في كتابه، وترك هذا وأشباهه، مما ينفرد به العلاء عن أبيه عن أبي هريرة.\nومثل حديث أيمن بن نابل (١) المكي عن أبي الزبير عن جابر بن عبد الله، أن\n_________\n(١) في الأصل والمطبوع: نائل، وهو تصحيف. وقد ترجمه في \" التقريب \" بقوله: صدوق يهم.","vol":"1","page":165},{"text":"رسول الله - ﷺ - كان يقول في التشهد: «بسم الله وبالله» .\nوأيمن بن نابل: ثقة، وأحاديثه مخرجة في «صحيح البخاري»، ولم يخرج هذا الحديث، إذ ليس له متابع عن أبي الزبير من وجه يصح.\nوشواهد هذا القسم كثيرة، كلها صحيحة الإسناد، غير مخرجة في كتابَي البخاري ومسلم، فيُستدل بالقليل الذي ذكرناه على الكثير الذي لم نذكره من ذلك.\n\n<span data-type=\"title\" id=toc-63>النوع الخامس: من المتفق عليه</span>\nأحاديث جماعة من الأئمة عن آبائهم عن أجدادهم، ولم تتواتر الرواية عن آبائهم وأجدادهم إلا عنهم، كصحيفة عمرو بن شعيب (١)، عن أبيه عن جده، وجده: عبد الله بن عمرو بن العاص.\nومثل بهز بن حكيم عن أبيه عن جده (٢)، وجده: معاوية بن حَيدة القُشيري،\n_________\n(١) أعدل الأقوال أن رواية عمرو بن شعيب عن أبيه عن جده صحيحة، لا يختلف أهل العلم في قبولها والعمل بها، فقد قال البخاري: رأيت أحمد بن حنبل، وعلي بن المديني، وإسحاق بن راهويه، وأبا عبيد وعامة أصحابنا يحتجون بحديث عمرو بن شعيب عن أبيه عن جده، ما تركه أحد من المسلمين. قال البخاري: من الناس بعدهم؟! وروى الحسن بن سفيان عن إسحاق بن راهويه قال: إذا كان الراوي عن عمرو بن شعيب عن أبيه عن جده ثقة، فهو كأيوب عن نافع عن ابن عمر. قال النووي: وهذا التشبيه نهاية في الجلالة من مثل إسحاق. وقال أيضًا: إن الاحتجاج به هو الصحيح المختار الذي عليه المحققون من أهل الحديث وهم أهل هذا الفن وعنهم يؤخذ، وانظر تفصيل الكلام في هذا في \" ميزان الاعتدال \" ٣/٢٦٣، ٢٦٨ و\" تهذيب التهذيب \" ٨/٤٨، ٥٥ و\" نصب الراية \" ١/٥٨، ٥٩ و\" تدريب الراوي \" ص ٢٢١.\n(٢) وصححها ابن معين، واستشهد بها البخاري في \" صحيحه \" وقال النووي: نسخة حسنة، واختلفوا في أيهما أرجح، رواية عمرو بن شعيب عن أبيه عن جده، أو رواية بهز عن أبيه عن جده، فبعضهم رجح ⦗١٦٧⦘ رواية بهز لأن البخاري استشهد ببعضها في \" صحيحه \" تعليقًا، ورجح غيرهم رواية عمرو، وهو الصحيح كما يعلم من كتب الرجال، والبخاري قد استشهد أيضًا بحديث عمرو، فقد أخرج حديثًا معلقًا في كتاب \" اللباس \" من \" صحيحه \"، وأخرجه الحافظ ابن حجر من طريق عمرو بن شعيب، وقال: إنه لم ير في البخاري إشارة إلى حديث عمرو غير هذا الحديث، ثم إن البخاري صحح نسخة عمرو ابن شعيب، وهو أقوى من استشهاده بنسخة بهز.","vol":"1","page":166},{"text":"وهما صحابيان، وأحفادهما ثقات، وأحاديثهما على كثرتها، محتج بها في كتب العلماء، وليست في كتابَي البخاري ومسلم.\n\n<span data-type=\"title\" id=toc-64>النوع السادس: وهو الأول من المختلف فيه</span>\nالمراسيل: وقد تقدم القول فيها، واختلاف الأئمة في قبولها، والعمل بها، وردها، وترك الاحتجاج بها، وذلك في «الفرع الخامس» من «الفصل الأول» من هذا الباب.\n\n<span data-type=\"title\" id=toc-65>النوع السابع: وهو الثاني من المختلف فيه</span>\nرواية المدلسين إذا لم يذكروا سماعهم في الرواية، فيقولون: قال فلان، ممن هو معاصرهم، رأوه أو لم يروه، ولا يكون لهم عنه سماع ولا إجازة، ولا طريق من الرواية، فيوهمون بقولهم: قال فلان، أنهم قد سمعوا منه أو أجازه لهم، أو غير ذلك، فيكونون في قولهم: قال فلان، صادقين، لأنهم يكونون قد سمعوه من واحد أو أكثر منه عنه، وهذا يسمونه بينهم تدليسًا، للإيهام الذي حصل فيه (١) .\n_________\n(١) التدليس مذموم كله على الإطلاق حتى بالغ شعبة بن الحجاج أحد أئمة الجرح والتعديل، فقال: لأن أزني أحب إلي من أن أدلس؛ وقال: التدليس أخو الكذب؛ قال ابن الصلاح: وهذا منه إفراط محمول على المبالغة في الزجر عنه والتنفير منه، وذهب بعضهم إلى أن من عرف به صار مجروحًا ⦗١٦٨⦘ مردود الرواية مطلقًا وإن صرح بالسماع بعد ذلك، والصحيح الذي رجحه المحققون من علماء الحديث أن ما رواه المدلس بلفظ محتمل - لم يصرح فيه بالسماع - لا يقبل بل يكون منقطعًا، وما صرح فيه بالسماع يقبل، لأن التدليس ليس كذبًا، وإنما هو ضرب من الإبهام كشفته الرواية المصرح فيها.\nوهذا كله إذا كان الراوي ثقة في روايته، قال السيوطي في \" التدريب \" ص ١٤٤: وفصل بعضهم تفصيلًا آخر فقال: إن كان الحامل له على التدليس تغطية الضعيف فهو جرح له، لأن ذلك حرام وغش، وإلا فلا.","vol":"1","page":167},{"text":"وقد جعله قوم صحيحًا محتجًا به، منهم: أبو حنيفة، وإبراهيم النخعي، وحماد ابن أبي سليمان، وأبو يوسف، ومحمد بن الحسن، ومن تابعهم من أئمة الكوفة.\nوجعله قوم غير صحيح، ولا يحتج به، منهم: الشافعي، وابن المسيب، والزهري، والأوزاعي، وأحمد بن حنبل، ومن تابعهم من أئمة الحجاز.\nوأهل الحديث لا يعدُّونه صحيحًا، ولا محتجًا به (١) .\nوهو على ستة أصناف:\nالأول: جماعة دلسوا عن الثقات الذين هم في الثقة مثلهم أو دونهم أو فوقهم، إلا أنهم لم يخرجوا من عداد الذين تقبل أخبارهم، لأنهم لم يكن غرضهم\n_________\n(١) إذا روى الراوي شيئًا لم يسمعه من المروي عنه، وصرح في روايته بالتحديث والسماع كان كاذبًا فاسقًا وفرغ من أمره، أما إذا روى ذلك بصيغة لا تقتضي السماع كأن يقول: \" عن فلان \" أو \" قال فلان \" أو نحو هذا، فإن كان المروي عنه لم يعاصره الراوي ولم يلقه، كان ما يرويه منقطعًا، وزعم بعضهم أن هذا من باب التدليس، وهو قول مرجوح غير مشهور، قال ابن عبد البر: وعلى هذا فما سلم أحد من التدليس لا مالك ولا غيره، أي لأنهم كثيرًا ما يروون عمن لم يعاصروه بهذه العبارات التي لا تستلزم السماع ثقة منهم بمعرفة أهل العلم أنه منقطع، وأنهم قصدوا إلى روايته بغير إسناد، وإذا كان الراوي معاصرًا لمن روى عنه، أو أنه لقيه، فروى ما لم يسمعه منه وإنما سمعه من غيره بلفظ يوهم الاتصال وإن كان لا يستلزمه، كان هذا تدليسًا، وسمي الراوي مدلسًا.","vol":"1","page":168},{"text":"بذلك التدليس، إنما كان غرضهم حث الناس على الخير، والدعاء إلى الله تعالى، لا رواية الحديث، فإنهم متى أرادوا رواية الحديث ذكروا طرقه.\nمنهم: قتادة بن دعامة، إمام أهل البصرة يقول: قال أنس، أو قال الحسن، وهو مشهور بالتدليس عنهما فيما لم يذكروا روايته: بـ «أخبرنا»، «وحدثنا»، و«سمعت»، ونحو ذلك.\nالصنف الثاني: قوم يدلسون الحديث، فيقولون: قال فلان، فإذا حقق معهم أحد ذلك، ذكروا طريق سماعه.\nمنهم: سفيان بن عُيَيْنة، وهو إمام من أئمة أهل مكة يقول: قال الزهري، أو قال عمرو بن دينار، وسفيان مشهور بالسماع منهم جميعًا، إلا أنه لم يذكر طريق روايته في هذا الحديث، وقد عرف منه أنه يدلس فيما يفوته سماعه، كما قال علي ابن خشرم: كنا عند سفيان بن عيينة، فقال: قال الزهري: قيل له: حدثكم الزهري؟ فسكت ثم قال: قال الزهري: فقيل له: سمعته من الزهري؟ فقال: لا، لم أسمعه من الزهري، ولا ممن سمعه من الزهري، حدثني عبد الرزاق عن معمر عن الزهري، ألا تراه دلس أولًا، فلما استُفْسِر، ذكر طريق سماعه.\nوالتدليس: إنما يتم إذا روى عن معاصره، أما إذا روى عن غير معاصره، فلا يكون مُدلسًا، ويدخل في حد المرسل، وقد ذكرناه.\nالصنف الثالث: قوم يدلسون الحديث على أقوام مجهولين، لا يُدرى مَن هُم، ولا مِن أين هم، فيذكرون أسماء لا تعرف.","vol":"1","page":169},{"text":"الصنف الرابع: قوم دلسوا أحاديث رووها عن المجروحين فغيروا أسماءهم وكناهم، كيلا يعرفوا.\nالصنف الخامس: قوم دلسوا عن قوم سمعوا منهم الكثير، وربما فاتهم الشيء عنهم فيدلسونه، ولا يذكرون طريق روايتهم إذا سئلوا.\nالصنف السادس: قوم رووا عن شيوخ لم يروهم قط، ولم يسمعوا منهم، إنما قالوا: قال فلان، فحمل ذلك عنهم على السماع، وليس عندهم عنهم سماع.\n\n<span data-type=\"title\" id=toc-66>النوع الثامن: وهو الثالث من المختلف فيه</span>\nخَبرٌ يرويه ثقة من الثقات، عن إمام من أئمة المسلمين، ثم يرويه عنه جماعة من الثقات فيرسلونه.\nمثاله: حديث سعيد بن جبير عن ابن عباس عن النبي - ﷺ - أنه قال: «من سمع النداء فلم يُجب، فلا صلاة له إلا من عذر (١)» هكذا رواه عدي بن ثابت عن سعيد ابن جبير، وهو ثقة، وقد وقفه سائر أصحاب سعيد بن جبير.\nوهذا القسم مما يكثر، وهو صحيح على مذهب الفقهاء، والقول عندهم فيه قول من زاد في الإسناد، أو المتن، إذا كان ثقة.\nوأما أئمة الحديث، فإن القول فيه عندهم قول الجمهور الذي وقفوه، وأرسلوه لما يخشى من الوهم على هذا الوجه المذكور.\n_________\n(١) أخرجه ابن ماجه ١/٢٦٠ باب التغليظ في التخلف عن الجماعة وصححه ابن حبان والحاكم، وله طريق أخرى عند أبي داود ١/٢١٦ بلفظ \" من سمع المنادي فلم يمنعه من اتباعه عذر \" أو قال: خوف أو مرض \" لم تقبل منه الصلاة التي صلى \". وصححه ابن حبان.","vol":"1","page":170},{"text":"<span data-type=\"title\" id=toc-67>النوع التاسع: وهو الرابع من المختلف فيه</span>\nروايات محدِّث صحيح السماع، صحيح الكتاب، معروف بالرواية، ظاهر العدالة، غير أنه لا يَعْرِف ما يحدث به ولا يحفظه، قال الحاكم: كأكثر محدثي زماننا هذا، وهو محتج به عند أكثر أهل الحديث، وجماعة من الفقهاء، فأما أبو حنيفة ومالك - رحمهما الله -، فلا يريان الحجة به.\nقلت: إذا كان الحاكم يقول عن زمانه، وهو قريب من الصدر الأول، كأكثر محدثي زماننا، فما عسى أن نقول نحن في زماننا هذا، لكنا نسأل الله العصمة والتوفيق، والسداد في القول والعمل.\n\n<span data-type=\"title\" id=toc-68>النوع العاشر: وهو الخامس من المختلف فيه</span>\nروايات المبتدعة، وأصحاب الأهواء، وهي عند أكثر أهل الحديث مقبولة إذا كانوا فيها صادقين، فقد أخرج البخاري في «صحيحه» عن عباد بن يعقوب، وكان أبو بكر محمد بن إسحاق بن خزيمة يقول: حدثني الصدوق في روايته المتهم في دينه: عباد بن يعقوب، وأخرج البخاري أيضًا في «صحيحه» عن محمد بن زياد، وحريز بن عثمان، وهما مشهوران بالنصب (١)، وأخرج هو ومسلم في كتابيهما عن أبي معاوية محمد بن خازم، وعن عبيد الله بن موسى، وقد اشتهر عنهما الغلو.\n_________\n(١) الناصبية: فرقة ضالة تبغض أمير المؤمنين علي ﵁، سموا بذلك، لأنهم نصبوا له: أي: عادوه.","vol":"1","page":171},{"text":"وأما مالك بن أنس، فإنه يقول: لا يؤخذ حديث رسول الله - ﷺ - من صاحب هوى يدعو الناس إلى هواه، ولا من كذاب يكذب في حديث الناس، وإن كان لا يُتهم أنه يكذب على رسول الله - ﷺ -.\nقال الحاكم: هذه وجوه الصحيح المتفقة والمختلفة، قد ذكرناها لئلا يتوهم متوهم أنه ليس يصح من الحديث إلا ما أخرجه البخاري ومسلم، فإنا نظرنا فوجدنا البخاري قد صنف كتابًا في التاريخ، جمع أسامي من رُوي عنهم الحديث من\nزمان الصحابة إلى زمن خمسين، فبلغ عددهم قريبًا من أربعين ألف رجل وامرأة، خرّج في «صحيحه» عن جماعة منهم، وخرّج مسلم في «صحيحه» عن جماعة.\nقال الحاكم: جمعت أنا أساميهم، وما اختلفا فيه، فاحتج به أحدهما، ولم يحتج به الآخر، فلم يبلغوا ألْفَي رجل وامرأة.\nقال: ثم جمعت من ظهر جرحه من جملة الأربعين ألفًا، فبلغ مائتين وستة وعشرين رجلًا.\nفليعلم طالب هذا العلم: أن أكثر رواة الأخبار ثقات، وأن الدرجة العليا، للذين في «صحيحي البخاري ومسلم» وأن الباقين أكثرهم ثقات، وإنما سقطت أساميهم من «الصحيحين» للوجوه التي قدمنا ذكرها، لا لجرح فيهم، وطعن في عدالتهم، وإنما فعلا ذلك في كتابَيهما زيادة في الاحتياط، وطلبًا لأشرف المنازل","vol":"1","page":172},{"text":"وأعلى الرتب، وباقي الأحاديث معمول بها عند الأئمة.\nألا ترى أن الإمام أبا عيسى الترمذي - ﵀ - وهو من المشهورين بالحديث والفقه - قال في آخر كتابه «الجامع»: إن جميع ما في كتابنا من الحديث معمول به، وأخذ به بعض أهل العلم، ما خلا حديثين.\nأحدهما: حديث ابن عباس «أن النبي - ﷺ - جمع بين الظهر والعصر بالمدينة، والمغرب والعشاء من غير خوف ولا سفر» (١) .\nوالثاني: حديث معاوية: أن النبي - ﷺ - قال: «إذا شرب الخمر فاجلدوه، فإن عاد في الرابعة فاقتلوه» (٢) .\nوما عدا هذين الحديثين، فقد عمل به قوم، وترك العمل به آخرون.\n_________\n(١) رواه الترمذي رقم (١٨٦) باب ما جاء في الجمع بين الصلاتين في الحضر؛ ورواه مسلم رقم (٧٠٥) كتاب \" صلاة المسافرين \" باب الجمع بين الصلاتين في الحضر، ولم يذكر الترمذي علة الحديث، بل ذكر حديثًا يعارضه من طريق حنش وهو الحسين بن قيس الرحبي، وضعفه من أجله وإنما احتج بالعمل فقط، ونقل أقوال الفقهاء، وقد رد الإمام النووي على الترمذي قوله هذا في \" شرح مسلم \" فقال: وأما حديث ابن عباس فلم يجمعوا على ترك العمل به، بل لهم أقوال ... وذكرها، ثم قال: وذهب جماعة من الأئمة إلى جواز الجمع في الحضر للحاجة لمن لا يتخذه عادة، وهو قول ابن سيرين وأشهب من أصحاب مالك، وحكاه الخطابي عن القفال عن أبي إسحاق المروزي عن جماعة من أصحاب الحديث، واختاره ابن المنذر، قال، ويؤيده ظاهر قول ابن عباس: أراد أن لا يحرج أمته فلم يعلله بمرض ولا غيره. ا. هـ\n(٢) رواه أحمد في \" المسند \" رقم (١٦٩١٨) من حديث معاوية، وإسناده صحيح، ورواه أبو داود، والحاكم والبيهقي وغيرهم، وكذا رواه أحمد من أحاديث صحابة آخرين بأسانيد صحاح ثابتة، وقد قال به بعض أهل العلم من المحدثين، وانظر رسالة \" كلمة الفصل في قتل مدمني الخمر \" للعلامة أحمد شاكر فإنه قد استوفى الكلام في هذا الموضوع.","vol":"1","page":173},{"text":"فإذا كان كتاب الترمذي على كثرة ما فيه من الأحاديث، لم يسقط العمل بشيء منه، إلا بحديثين، فكيف يُظن أنه لا صحيح إلا ما في كتابي البخاري ومسلم؟!.\n\n<span data-type=\"title\" id=toc-69>القسم الثاني: في الغريب والحسن وما يجري مجراهما</span>\nقد تقدم في القسم الأول ذكر الصحيح المتفق عليه، والمختلف فيه: يدخل في هذا القسم عند من خالف في صحته.\nوللغريب أنواع أخرى من جهات متعددة، فرُبّ حديث مخرج في الصحيح، وهو غريب من جهة طريقه، مثل حديث جابر بن عبد الله في حفر الخندق، وجوع\nالنبي - ﷺ - وتعصيبه بطنه، وذكر أهل الصفة، وهو حديث طويل قد أخرجه البخاري (١)، وقد تفرد به عبد الواحد بن أيمن عن أبيه وهو من غرائب الصحيح.\nومثل حديث عبد الله بن عمرو لما حاصر النبي - ﷺ - الطائف وقوله: «إنا قافلون غدًا ...» الحديث، وقد أخرجه مسلم (٢) في كتابه، وهو غريب تفرد به السائب بن فروخ الشاعر عن ابن عمرو.\nومن الغرائب: غرائب الشيوخ، مثل قول ابن عمر: عن النبي - ﷺ - «لا يبيع حاضر لباد» رواه الربيع بن سليمان عن الشافعي عن مالك عن نافع عن\n_________\n(١) ٧/٣٠٤، ٣٠٦ في المغازي باب غزوة الخندق.\n(٢) ٣/١٤٠٢، ١٤٠٣ في الجهاد والسير - باب غزوة الطائف رقم (١٧٧٨) .","vol":"1","page":174},{"text":"ابن عمر (١)، ولم يروه عن مالك غير الشافعي، ولا الشافعي غير الربيع.\nومن الغرائب: غرائب المتون، كما روى محمد بن المنكدر عن جابر: أن رسول الله - ﷺ - قال: «إن هذا الدين متين، فأوغِل فيه برفق ...» (٢) . الحديث. فهذا غريب المتن، وفي إسناده غرابة أيضًا.\nومن الغرائب: الإفراد، وهو أن ينفرد أهل مدينة واحدة عن صحابي بأحاديث عن النبي - ﷺ -، لا يرويها عنه أهل مدينة أخرى، أو ينفرد به راو واحد عن إمام من الأئمة وهو مشهور، مثل ما حدث حماد بن سلمة عن أبي العُشَرَاء عن أبيه قال: قلت: يا رسول الله، ما تكون الذكاة إلا في الحلق واللَّبَّة؟ فقال: «لو طعنت في فخذها أجزأ عنك» (٣) فهذا حديث تفرد به حماد بن سلمة (٤) عن أبي العشراء، ولا يُعْرَف لأبي العشراء إلا هذا الحديث، وإن كان\n_________\n(١) مسند الشافعي ٢/١٥٤ كتاب \" البيوع \" وقد أخرجه مالك مطولًا في \" الموطأ \" ٢/٦٨٣ باب النهي عن بيع الحاضر للبادي، والبخاري ٤/٣٠٩ باب النهي للبائع أن لا يحفل الإبل، ومسلم ٣/١١٥٥ باب تحريم بيع الرجل على بيع أخيه عن أبي الزناد عن الأعرج عن أبي هريرة. وفي الباب عن ابن عباس وجابر وأنس عند مسلم.\n(٢) وتمامه \" فإن المنبت لا أرضًا قطع ولا ظهرًا أبقى \" ذكره الحافظ الهيثمي في \" مجمع الزوائد \" ١/٦٢ وقال: رواه البزار وفيه يحيى بن المتوكل أبو عقيل هو كذاب، وضعفه الحافظ في \" التقريب \" وترجمه الذهبي في \" الميزان \" بقوله: ضعفه ابن المديني والنسائي، وقال ابن معين: ليس بشيء، وقال أحمد: واه، وقال أبو زرعة: لين الحديث.\n(٣) أخرجه أحمد ٤/٣٣٤ وأبو داود رقم ٢٨٢٥ والترمذي رقم ١٤٨١ و٣٩٥٦ والنسائي ٧/٢٢٨ كتاب \" الصيد والذبائح \" باب ذكر المتردية في البئر. وابن ماجه رقم ٣١٨٤، وقال الترمذي: حديث غريب لا نعرفه إلا من حديث حماد بن سلمة، ولا نعرف لأبي العشراء عن أبيه غير هذا الحديث، ونقول: أبو العشراء مجهول، كما في \" التقريب \".\n(٤) في المطبوع \" مسلمة \" وهو خطأ.","vol":"1","page":175},{"text":"مشهورًا عند أهل العلم، وإنما اشتهر من حديث حماد.\nوربّ حديث يُحدث به رجل من الأئمة وحده، فيشتهر لكثرة من يرويه عنه، مثل ما روى عبد الله بن دينار، عن ابن عمر: أن النبي - ﷺ - «نهى عن بيع الولاء وهبته» (١) هذا حديث لا يُعرف إلا من حديث عبد الله بن دينار رواه عنه عُبيد الله بن عبد الله بن عمر، وشعبة، وسفيان الثوري، ومالك بن أنس وغير واحد من الأئمة.\nورب حديث إنما يستغرب لزيادة تكون فيه، وإنما يصح إذا كانت الزيادة ممن يعتمد على حفظه، مثل ما روى مالك بن أنس عن نافع عن ابن عمر قال: «فرض رسول الله - ﷺ - زكاة الفطر من رمضان على كل حر أو عبد، ذكر أو أنثى من المسلمين: صاعًا من تمر، أو صاعًا من شعير»، فزاد مالك في هذا الحديث «من المسلمين» (٢) .\n_________\n(١) أخرجه البخاري ٥/١٢١ كتاب \" العتق \" باب الولاء وهبته و١٢/٣٧ كتاب \" الفرائض \" باب الولاء لمن أعتق، ورواه مسلم رقم (١٥٠٦) كتاب \" العتق \" باب النهي عن بيع الولاء وهبته، وكذلك رواه أحمد وأصحاب \" السنن \" الأربعة.\n(٢) هو في \" الموطأ \" ١/٢٨٤ والبخاري ٣/٢٩٣، ٢٩٤ ومسلم ٢/٦٨٦ باب زكاة الفطر على المسلمين، وأخرجه أحمد وأصحاب \" السنن \" وقد أطلق أبو قلابة الرقاشي ومحمد بن وضاح وابن الصلاح ومن تبعه أن مالكًا انفرد بهذه الزيادة دون أصحاب نافع. قال الحافظ: وهو متعقب برواية عمر بن نافع المذكورة في الباب الذي قبله (يعني في البخاري) وكذا أخرجه مسلم من طريق الضحاك بن عثمان عن نافع بهذه الزيادة. وقال النووي في \" شرح مسلم \": رواه ثقتان غير مالك عمر بن نافع والضحاك، وقد ذكر الحافظ في \" الفتح \" ما وقع له من رواية جماعة غيرهما فانظره.","vol":"1","page":176},{"text":"وروى أيوب السِّختياني، وعبيد الله بن عمر، وغير واحد من الأئمة هذا الحديث عن نافع عن ابن عمر، ولم يذكروا فيه «من المسلمين» .\nفأخذ جماعة من الأئمة بحديث مالك، واحتجوُّا به، منهم الشافعي، وأحمد ابن حنبل، وغيرهما.\nقالوا: إذا كان للرجل عبيد غير مسلمين، لم يؤدِّ عنهم صدقة الفطر.\nفإذا زاد حافظ ممن يُعتمد على حفظه وثقته. قُبِلَ ذلك منه، وكان الحديث مع ذلك غريبًا لهذه الزيادة.\nوربَّ أحاديث مشهورة في أيدي الناس، متداولة بين الأئمة، لم يخرّج منها في الصحيح شيء.\nوربَّ أحاديث خُرجت في الصحيح، وهي غير مشهورة ولا متداولة بين الأئمة.\nوربَّ حديث شاذ انفرد به الثقة، إلا أنه لا أصل له، ولا يتابع عليه، فيخالف فيه الناس، ولا يعرف له علة يعلل بها، فإن الحديث المعلل: هو ما عُرفت علته، فذكرت، فزال الخلل منه.\nوالشاذ: ما لا يعرف له علة.\nوربَّ حديث يروى من أوجه كثيرة، وإنما يُستغرب لإسناده.\nمثل: ما حدَّث أبو كُريب وأبو هشام الرفاعي، وأبو السائب، والحسين ابن الأسود قالوا: حدثنا أبو أسامة عن بُريد بن عبد الله بن أبي بردة عن","vol":"1","page":177},{"text":"جده أبي بردة عن أبي موسى، أن النبي - ﷺ - قال: «الكافر يأكل في سبعة أمعاء، والمؤمن يأكل في مِعي واحد» هذا حديث غريب من قبل إسناده، فإنه قد رُوي هذا الحديث من غير وجه (١)، وإنما استُغرب من حديث أبي موسى لا غير.\nقال الترمذي [﵀]: ما ذكرنا في كتابنا - يعني «الجامع» الذي له - حديث حسن، فإنما أردنا حُسن إسناده عندنا، كل حديث يُروى لا يكون في إسناده من يُتَّهَمُ بالكذب ولا يكون الحديث شاذًا، ويروى من غير وجه نحو ذلك، فهو عندنا حديث حسن (٢) .\nفالحديث الحسن إذًا: واسطة بين الصحيح والغريب (٣)، والله أعلم.\nهذا آخر القول في [الباب] الثالث من هذه المقدمة\n_________\n(١) أخرجه مالك في \" الموطأ \" ٢/٩٢٤ بابا ما جاء في معي الكافر، والبخاري كتاب \" الأطعمة \" باب المؤمن يأكل في معي واحد، ومسلم رقم (٢٠٦٢) كتاب \" الأشربة \" باب المؤمن يأكل في معي واحد، من حديث أبي هريرة ﵁.\n(٢) وقد اعترض الحافظ العراقي على الترمذي بأنه حكم في \" جامعه \" على أحاديث بالحسن، مع أنها لم ترد إلا من وجه واحد، مثل حديث إسرائيل عن يوسف بن أبي بردة عن أبيه، عن عائشة: كان رسول الله ﷺ إذا خرج من الخلاء قال: \" غفرانك \" والترمذي نفسه قال في شأن هذا الحديث: حديث حسن غريب لا نعرفه إلا من هذا الوجه، ولا نعرف في الباب إلا حديث عائشة.\n(٣) قال ابن الصلاح في \" المقدمة \" ص ٣٣: الحديث الحسن قسمان، أحدهما: الحديث الذي يخلو رجال إسناده من مستور لم تتحقق أهليته، غير أنه ليس مغفلًا كثير الخطأ فيما يرويه ولا هو متهم بالكذب في الحديث، أي: لم يظهر منه تعمد الكذب في الحديث، ولا سبب آخر مفسق، ويكون متن الحديث مع ذلك قد عرف بأن روي مثله أو نحوه من وجه آخر أو أكثر حتى اعتضد بمتابعة من ⦗١٧٩⦘ تابع راويه على مثله أو بما له من شاهد، وهو ورود حديث آخر بنحوه، فيخرج بذلك عن أن يكون شاذًا أو منكرًا. القسم الثاني: أن يكون راويه من المشهورين بالصدق والأمانة غير أنه لم يبلغ درجة رجال الصحيح لكونه يقصر عنهم في الحفظ والإتقان، وهو مع ذلك يرتفع عن حال من يعد ما ينفرد به من حديثه منكرًا، ويعتبر في كل هذا مع سلامة الحديث من أن يكون شاذًا أو منكرًا سلامته من أن يكون معللًا، وجمهور الفقهاء وأكثر أهل العلم بالحديث على أن الاحتجاج بالحسن جائز كالاحتجاج بالصحيح ولو كان الحسن أقل درجة منه، ولقد أدرج جماعة من المحدثين الحسن في الصحيح، منهم ابن خزيمة، وابن حبان، والحاكم، مع اعترافهم بأنه دونه رتبة.","vol":"1","page":178},{"text":"<span data-type=\"title\" id=toc-70>الباب الرابع: في ذكر الأئمة الستة - ﵃- وأسمائهم، وأنسابهم، وأعمارهم، ومناقبهم وآثارهم</span>.\n\nهذا باب واسع، إن أتينا فيه بالواجب من ذكر هؤلاء القوم طال وخرج عن حد المقدمات، وتجاوز قدر المختصرات، وتركنا الغرض المقصود إليه.\nوإنما نذكر فيه طرفًا مما أشرنا إليه، ونُكتًا مما نبهنا عليه، ليُعْرَفَ بالمذكور قدر المتروك، ويُستدل بالشاهد على الغائب، فإن القوم كانوا أعلام الهدى، ومعادن الفضائل، واللسان في وصفهم مطلق العنان.\nوقد بدأنا بذكر مالك ﵀، لأنه المقدم زمانًا وقدرًا، ومعرفة وعلمًا، ونباهة وذكرًا، وهو شيخ العلم، وأستاذ الأئمة، وإن كنا في ذكر تخريج الحديث قدمنا عليه البخاري ومسلمًا للشرط الذي لكتابيهما، فلا نقدمهما عليه في الذكر، إذ هو أحق وأولى، وكتاباهما أجدر بالتقديم من كتابه وأحرى.","vol":"1","page":179},{"text":"<span data-type=\"title\" id=toc-71>[الإمام] مالك</span>\nهو أبو عبد الله: مالك بن أنس بن مالك بن أبي عامر بن عمرو بن الحارث بن غيمان ابن خثيل بن عمرو بن الحارث - وهو ذو أصبح - بن سويد، من بني حمير ابن سبأ الأكبر، ثم من بني يَشْجب بن قحطان، وفي نسبه خلاف غير هذا.\nولد سنة خمس وتسعين من الهجرة، ومات بالمدينة سنة تسع وسبعين ومائة، وله أربع وثمانون سنة.\nوقال الواقدي: مات وله تسعون سنة، وله ولد اسمه يحيى، ولا يعلم له غيره.\nهو إمام أهل الحجاز، بل إمام الناس في الفقه والحديث، وكفاه فخرًا أن الشافعي من أصحابه.\nأخذ العلمَ: عن محمد بن شهاب الزهري، ويحيى بن سعيد الأنصاري، ونافع مولى عبد الله بن عمر [﵄]، ومحمد بن المنكدر، وهشام ابن عروة بن الزبير، وإسماعيل بن أبي حكيم، وزيد بن أسلم، وسعيد بن أبي سعيد المقبري، ومَخْرمَة بن سليمان، وربيعة بن أبي عبد الرحمن، وأفتى معه، وعبد الرحمن بن القاسم، وشريك بن عبد الله بن أبي نمر - وليس بالقاضي - وخلق كثير سواهم.\nوأخذ العلم عنه خلق كثير لا يُحْصون كثرة. وهم أئمة البلاد.","vol":"1","page":180},{"text":"منهم: الشافعي، ومحمد بن إبراهيم بن دينار، وأبو هاشم المغيرة بن عبد الرحمن المخزومي، وأبو عبد الله عبد العزيز بن أبي حازم، وعثمان بن عيسى بن كنانة - هؤلاء نُظَراؤه من أصحابه - ومَعْنُ بن عيسى القزاز، وأبو مروان عبد الملك بن عبد العزيز الماجشون، ويحيى بن يحيى الأندلسي - ومن طريقه\nروينا «الموطأ» - وعبد الله بن مسلمة القَعْنَبيّ، وعبد الله بن وهب، وأصبغ بن الفرج، وغير هؤلاء ممن لا يحصى عدده.\nوهؤلاء مشايخ البخاري، ومسلم، وأبي داود، والترمذي، وأحمد بن حنبل، ويحيى بن معين، وغيرهم من أئمة الحديث.\nقال مالك [رحمة الله عليه]: قلَّ مَنْ كتَبْتُ عنه العلم، ما مات حتى يجيئني ويستفتيني.\nوقال بكر بن عبد الله الصنعاني: أتينا مالك بن أنس، فجعل يحدثنا عن ربيعة ابن عبد الرحمن وكنا نستزيده من حديثه، فقال لنا ذات يوم: ما تصنعون بربيعة، وهو نائم في ذلك الطاق؟ فأتينا ربيعة فأنبهناه، وقلنا له: أنت ربيعة؟ قال: نعم. قلنا: الذي يحدث عنك مالك بن أنس؟ قال: نعم. قلنا: كيف حظي بك مالك ولم تحظ أنت بنفسك؟ ! قال: أما علمتم أن مثقالًا من دَولة خير من حمل علم؟ .\nوكان مالك مبالغًا في تعظيم العلم والدين، حتى كان إذا أراد أن يحدث توضأ وجلس على صدر فراشه، وسرَّح لحيته، واستعمل الطيب، وتمكن من","vol":"1","page":181},{"text":"الجلوس على وقار وهيبة، ثم حدَّث، فقيل له في ذلك، فقال: أُحب أن أُعظِّم حديث رسول الله - ﷺ -.\nومر يومًا على أبي حازم وهو جالس، فجازه، فقيل له، فقال: إني لم أجد موضعًا أجلس فيه، فكرهت أن آخذ حديث رسول الله - ﷺ - وأنا قائم.\nقال يحيى بن سعيد القطان: ما في القوم أصح حديثًا من مالك.\nوقال الشافعي [﵀]: إذا ذكر العلماء، فمالكٌ النجم، وما أحد أمَنَّ عليّ مِن مالك [رحمة الله عليه] .\nورُوي أن المنصور منعه من رواية الحديث في طلاق المكره، ثم دس عليه من يسأله، فروى على ملأ من الناس «ليس على مستكره طلاق» فضربه بالسياط، ولم يترك رواية الحديث.\nوروي أن الرشيد سأل مالكًا فقال: هل لك دار؟ فقال: لا، فأعطاه ثلاثة آلاف دينار، وقال: اشتر بها دارًا، فأخذها ولم ينفقها. فلما أراد الرشيد الشخوص، قال لمالك: ينبغي أن تخرج معي، فإني عزمت أن أحمل الناس على «الموطأ» كما حمل عثمان الناس على القرآن، فقال: أمَّا حمل الناس على «الموطأ» فليس إلى ذلك سبيل، لأن أصحاب رسول الله - ﷺ - تفرقوا بعده في الأمصار فحدثوا، فعند أهل كل مصر علم، وقد قال رسول الله - ﷺ -: «اختلاف أمتي رحمة» (١) وأما الخروج معك فلا سبيل إليه. قال رسول الله - ﷺ -: «المدينة\n_________\n(١) قال السبكي كما نقله عنه المناوي في \" فيض القدير \" وليس هذا الحديث بمعروف عند المحدثين، ولم ⦗١٨٣⦘ أقف له على سند صحيح ولا ضعيف ولا موضوع. وأسنده في \" المدخل \" وكذا الديلمي في \" مسند الفردوس \" كلاهما من حديث ابن عباس مرفوعًا بلفظ \" اختلاف أصحابي رحمة \"، قال الحافظ العراقي: سنده ضعيف. وقال ولده أبو زرعة: رواه أيضًا آدم بن إياس في كتاب العلم والحلم بلفظ \" اختلاف أصحابي لأمتي رحمة \"، وهو مرسل ضعيف. وفي \" طبقات ابن سعد \" عن القاسم بن محمد نحوه. وأخرج البيهقي في \" المدخل \" عن القاسم بن محمد أو عمر بن عبد العزيز: لا يسرني أن أصحاب محمد لم يختلفوا، لأنهم لو لم يختلفوا لم تكن رخصة.\nوقال شيخ الإسلام موفق الدين بن قدامة المقدسي في \" لمعة الاعتقاد الهادي إلى سبيل الرشاد \": وأما النسبة إلى إمام في فروع الدين. كالطوائف الأربعة فليس بمذموم، فإن الاختلاف في الفروع رحمة، والمختلفون فيه محمودون في اختلافهم، مثابون في اجتهادهم، واختلافهم رحمة واسعة، واتفاقهم حجة قاطعة.\nنقول: ولا شك أن اختلاف الأئمة المجتهدين في فهم نصوص الكتاب والسنة وما تدل عليه ظاهرة طبيعية في شريعة الإسلام، لأن أكثر نصوصه ظنية الدلالة، وهذا الاختلاف ما أراده الله تعالى ورضيه، فهو رحمة وتوسعة ومجال للتنافس والإبداع، ولقد كان من أثره هذا التراث الضخم الذي تحفل به المكاتب الإسلامية من المؤلفات المتنوعة، وقد كان اختلافهم في القرآن في بعض ما استنبط منه من أحكام نتيجة للخلاف في فهمه لخفاء في دلالته بسبب من الأسباب، كالاشتراك في لفظه، أو التخصيص في عامه، أو التقييد في مطلقه، أو ورود نسخ عليه، أو غير ذلك من الأسباب المبينة في مظانها واختلافهم في السنة لا يقتصر على اختلافهم فيما تدل عليه الأحاديث وما يراد منها كما هو الحال في آي القرآن، بل يتجاوز ذلك، فيختلفون في الحكم على الحديث صحة وضعفًا، فيرى بعضهم صحيحًا ما يراه الآخر ضعيفًا. إلى غير ذلك من أسباب الاختلاف الكثيرة التي بينها العلماء في مؤلفاتهم.\nوأما الاستشهاد ببعض الآيات التي تذم الخلاف وتنهى عنه وتحذر منه على حرمة الخلاف في فهم النصوص، فهو استشهاد في غير محله.","vol":"1","page":182},{"text":"خير لهم لو كانوا يعلمون» وقال: «المدينة تنفي خبثها» وهاذي دنانيركم كما هي، إن شئتم فخذوها، وإن شئتم فدعوها.\nيعني أنك إنما تكلفني مفارقة المدينة لما اصطنعتَه إليَّ، فلا أُوثِر الدنيا","vol":"1","page":183},{"text":"على مدينة رسول الله - ﷺ -.\nوقال الشافعي [﵀]: رأيت على باب مالك كُراعًا من أفراس خراسان، وبغال مصر، ما رأيت أحسن منه، فقلت له: ما أحسنه، فقال: هو هدية مني إليك يا أبا عبد الله، فقلت: دع لنفسك منها دابة تركبها، فقال: أنا أستحي من الله تعالى أن أطأ تربة فيها رسول الله - ﷺ - بحافر دابة. وكم مثل هذه المناقب لهذا الطَّود الأشم، والبحر الزاخر.","vol":"1","page":184},{"text":"<span data-type=\"title\" id=toc-72>[الإمام] البخاري</span>\nهو أبو عبد الله: محمد بن إسماعيل بن إبراهيم بن المغيرة الجُعفي البخاري.\nوإنما قيل له: الجُعفي، لأن المغيرة - أبا جده - كان مجوسيًا، أسلم على يد يمان البخاري، وهو الجعفي والي بخارى، فنُسب إليه حيث أسلم على يده.\nوجُعفي: أبو قبيلة من اليمن، وهو جُعفي بن سعد العشيرة بن مَذْحج، والنسبة إليه كذلك.\nولد يوم الجمعة لثلاث عشرة ليلة خلت من شوال سنة أربع وتسعين ومائة، وتوفي ليلة الفطر سنة ست وخمسين ومائتين، وعمره اثنتان وستون سنة، إلا ثلاثة عشر يومًا، [ولم يُعقب ذَكَرًا] .\nوالبخاري - الإمام في علم الحديث - رحل في طلب العلم إلى جميع مُحَدِّثي الأمصار، وكتب بخراسان والجبال، والعراق والحجاز، والشام ومصر، وأخذ الحديث عن المشايخ الحفَّاظ.\nمنهم: مكي بن إبراهيم البلخي، وعبدان بن عثمان المروزي، وعبيد الله بن موسى العبسي، وأبو عاصم الشيباني، ومحمد بن عبد الله الأنصاري، ومحمد بن يوسف الفريابي، وأبو نعيم الفضل بن دُكين، وعلي بن المديني، وأحمد بن حنبل، ويحيى بن معين، وإسماعيل بن أبي أويس المدني، وغير هؤلاء من الأئمة.\nوأخذ عنه الحديث خلقٌ كثير في كل بلدة حدَّث بها.","vol":"1","page":185},{"text":"قال الفرَبري: سمع كتاب البخاري تسعون ألف رجل، فما بقي أحد يروي عنه غيري، وكذلك لا يُرْوَى اليوم - «صحيح البخاري» - عن أحد سواه. وردَّ على المشايخ وله إحدى عشرة سنة، وطلب العلم وله عشر سنين.قال البخاريُّ: خرَّجتُ كتاب الصحيح من زهاء ستمائة ألف حديث، وما وضعت فيه حديثًا إلا صليت ركعتين. وقدم البخاري بغداد، فسمع به أصحاب الحديث، فاجتمعوا وعمدوا إلى مائة حديث فقلبوا متونها وأسانيدها، وجعلوا متن هذا الإسناد لإسناد آخر، وإسناد هذا المتن لمتن آخر، ودفعوها إلى عشرة أنفس، لكل رجل عشرة أحاديث، وأمروهم إذا حضروا المجلس أن يلقوها على البخاري، فحضر المجلس جماعة من أصحاب الحديث، فلم اطمأن المجلس بأهله، انتُدِبَ إليه رجل من العشرة، فسأله عن حديث من تلك الأحاديث فقال: لا أعرفه، فسأله عن آخر، فقال: لا أعرفه، حتى فرغ من العشرة، والبخاري يقول: لا أعرفه. فأما العلماء فعرفوا بإنكاره أنه عارف، وأما غيرهم فلم يدركوا ذلك منه، ثم انتُدِبَ رجل آخر من العشرة فكان حاله معه كذلك، ثم انتدب آخر بعد آخر، إلى تمام العشرة، والبخاري لا يزيدهم على قوله: لا أعرفه.\nفلما فرغوا التفت إلى الأول منهم، فقال: أما حديثك الأول، فهو كذا، والثاني كذا، على النسق، إلى آخر العشرة، فردَّ كل متن إلى إسناده، وكل إسناد إلى متنه، ثم فعل بالباقين مثل ذلك، فأقر له الناس بالحفظ، وأذعنوا له بالفضل.","vol":"1","page":186},{"text":"<span data-type=\"title\" id=toc-73>[الإمام] مسلم</span>\nهو أبو الحسين: مسلم بن الحجاج بن مسلم القشيري النيسابوري، أحد الأئمة الحفاظ.\nولد سنة ست ومائتين، وتوفي عشية يوم الأحد لست بقين من رجب سنة إحدى وستين ومائتين.رحل إلى العراق والحجاز والشام ومصر.\nوأخذ الحديث عن يحيى بن يحيى النيسابوري، وقتيبة بن سعيد، وإسحاق بن راهويه، وعلي بن الجعد، وأحمد بن حنبل، وعبيد الله القواريري، وشُريح بن يونس، وعبد الله بن مسلمة القعنبي، وحرملة بن يحيى. وخلف بن هشام، وغير هؤلاء من أئمة الحديث وعلمائه.\nوقدم بغداد غير مرة وحدَّث بها.\nروى عنه خلق كثير.\nمنهم: إبراهيم بن محمد بن سفيان - ومن طريقه روينا «صحيحه» - وكان آخر قدومه بغداد سنة سبع وخمسين ومائتين.\nقال أحمد بن سلمة: رأيت أبا زرعة وأبا حاتم يقدِّمان مسلم بن الحجاج في معرفة الصحيح على أهل عصرهما.\nوقال الحسن بن محمد الماسرجسي: سمعت أبي يقول: سمعت مسلمًا يقول:","vol":"1","page":187},{"text":"صنفت «المسند الصحيح» من ثلاثمائة ألف حديث مسموعة.\nوقال محمد بن إسحاق بن مندة، سمعت أبا علي بن علي النيسابوري يقول: ما تحت أديم السماء أصح من كتاب مسلم بن الحجاج في علم الحديث.\nوقال أبو عمرو محمد بن حمدان الحيري (١): سألت أبا العباس بن عُقدة عن محمد ابن إسماعيل البخاري، ومسلم بن الحجاج النيسابوري: أيهما أعلم.\nفقال: كان البخاري عالمًا، وكان مسلم عالمًا، فكررت عليه مرارًا وهو يجيبني بمثل هذا الجواب، ثم قال: يا أبا عمرو، قد يقع للبخاري الغلط في أهل الشام، وذلك أنه أخذ كتبهم، فنظر فيها، فربما ذكر الواحد منهم بكنيته. ويذكره في موضع آخر باسمه، ويتوهم أنهما اثنان، فأما مسلم، فقلما يقع له الغلط، لأنه كتب المقاطيع والمراسيل.\nوقال محمد بن يعقوب الأخرم - وذكر كلامًا معناه -: قلما يفوت البخاري ومسلمًا مما يثبت في الحديث حديث.\nقال الخطيب أبو بكر البغدادي: إنما قفا مسلم طريق البخاري، ونظر في علمه وحذا حذوه.\nولما ورد البخاري نيسابور في آخر مرة، لازمه مسلم، وأدام الاختلاف إليه.\nوقال الدارقطني: لولا البخاري لما ذهب مسلمٌ ولا جاء.\n_________\n(١) الحيري: - بكسر الحاء، وسكون الياء، تحتها نقطتان، وبالراء - منسوب إلى الحيرة، وهي البلد المعروف قديمًا، مجاور الكوفة، والحيرة: محلة بنيسابور، وإليها ينسب محمد بن أحمد بن حمدان.","vol":"1","page":188},{"text":"<span data-type=\"title\" id=toc-74>[الإمام] أبو داود</span>\nهو سليمان بن الأشعث بن إسحاق بن بشير بن شداد بن عمرو بن عمران الأزدي السجستاني، أحد من رحل وطوف، وجمع وصنف، وكتب عن العراقيين والخراسانيين والشاميين والمصريين والجزريين.\nولد سنة اثنتين ومائتين، وتوفي بالبصرة لأربع عشرة بقيت من شوال سنة خمس وسبعين ومائتين.\nوقدم بغداد مرارًا، ثم خرج منها آخر مرَّاته سنة إحدى وسبعين.\nوأخذ الحديث عن مسلم بن إبراهيم، وسليمان بن حرب، وعثمان بن أبي شيبة وأبي الوليد الطيالسي، وعبد الله بن مسلمة القعنبي، ومسدد بن مُسَرْهد، ويحيى بن معين، وأحمد بن حنبل، وقتيبة بن سعيد، وأحمد بن يونس، وغير هؤلاء من أئمة الحديث، ممن لا يحصى كثرة.\nوأخذ الحديث عنه: ابنه عبد الله، وأبو عبد الرحمن النسائي، وأحمد بن محمد الخلال، وأبو علي محمد بن عمرو اللؤلؤي، ومن طريقه نروي كتابه.\nوكان أبو داود سكن البصرة.\nوقدم بغداد، وروى كتابه المصنف في «السنن» بها. ونقلها أهلها عنه، وصنفه قديمًا، وعرضه على أحمد بن حنبل، فاستجابه واستحسنه.","vol":"1","page":189},{"text":"قال أبو بكر بن داسة: قال أبو داود: كتبت عن رسول الله - ﷺ - خمسمائة ألف حديث، انتخبت منها ما ضمنته هذا الكتاب - يعني كتاب «السنن» - جمعت فيه أربعة آلاف حديث وثمانمائة حديث. ذكرت الصحيح، وما يُشبهه ويقاربه، ويكفي الإنسان لدينه من ذلك أربعة أحاديث.\nأحدها: قوله ﵊: «إنما الأعمال بالنيات» .\nوالثاني: قوله - ﷺ -: «مِنْ حُسنِ إسلام المرء تِركهُ ما لا يعنيه» .\nوالثالث: قوله - ﷺ -: «لا يكوُن المؤمن مؤمنًا حتى يرضى لأخيه ما يرضاه لنفسه» .\nوالرابع: قوله - ﷺ -: «إن الحلال بين، وإن الحرام بين، وبينهما أمور مشتبهات ...» الحديث.\nوقال أبو بكر الخلال: أبو داود، سليمان بن الأشعث، الإمام المقدم في زمانه، رجل لم يسبقه إلى معرفته بتخريج العلوم وبصره بمواضعها أحد في زمانه، رجل ورع مقدَّم.\nوكان إبراهيم الأصفهاني، وأبو بكر بن صدقة، يرفعان من قدره، ويذكرانه بما لا يذكران أحدًا في زمانه بمثله.\nوقال أحمد بن حنبل بن ياسين الهروي: كان سليمان بن الأشعث، أبو داود، أحد حفاظ الإسلام لحديث رسول الله - ﷺ -: عِلمِهِِ وعلله وسنده، وكان في أعلى درجة من النسك والعفاف، والصلاح والورع، من","vol":"1","page":190},{"text":"فرسان الحديث.\nوقال محمد بن أبي بكر بن عبد الرزاق: كان لأبي داود كُمُّ واسع وكُمُّ ضيِّق، فقيل له: يرحمك الله! ما هذا؟ قال: الواسع للكتب، والآخر لا نحتاج إليه.\nوقال أبو سليمان الخطابي: كتاب «السنن» لأبي داود، كتاب شريف لم يصنف في علم الدين كتاب مثله، وقد رزق القبول من كافة الناس، على اختلاف مذاهبهم، فصار حَكَمًا بين فرق العلماء، وطبقات الفقهاء، فلكل فيه ورد، ومنه شِرب، وعليه معوَّل أهل العراق ومصر وبلاد المغرب، وكثير من مدن أقطار الأرض، فأما أهل خراسان، فقد أولع أكثرهم بكتاب محمد بن إسماعيل البخاري، وكتاب مسلم بن الحجاج النيسابوري.\nوقال: قال أبو داود: ما ذكرت في كتابي حديثًا اجتمع الناس على تركه.\nوكان تصنيف علماء الحديث قبل زمان أبي داود: «الجوامع» و«المسانيد»، ونحوهما، فتجمع تلك الكتب - إلى ما فيها من «السنن» و«الأحكام» -:\nأخبارًا وقصصًا، ومواعظ وأدبًا. فأما «السنن» المحضة، فلم يقصد أحد منهم إفرادها واستخلاصها من أثناء تلك الأحاديث، ولا اتفق له ما اتفق لأبي داود، ولذلك حلَّ هذا الكتاب عند أئمة الحديث وعلماء الأثر مَحَلَّ العجب، فضُرِبت إليه أكباد الإبل، ورامت إليه الرحل.","vol":"1","page":191},{"text":"قال إبراهيم الحربي لما صنف أبو داود هذا الكتاب: أُلين لأبي داود الحديث، كما أُلين لداود ﵇ الحديد.\nوقال ابن الأعرابي عن كتاب أبي داود: لو أن رجلًا لم يكن عنده من العلم إلا المصحف الذي فيه كتاب الله ﷿، ثم هذا الكتاب، لم يحتج معهما إلى شيء من العلم بتة (١) .\n_________\n(١) يقال: لا أفعله بتة، ولا أفعله البتة: لكل أمر لا رجعة فيه، ونصبه على المصدر. صحاح.","vol":"1","page":192},{"text":"<span data-type=\"title\" id=toc-75>[الإمام] الترمذي</span>\nهو أبو عيسى محمد بن عيسى بن سَوْرة بن موسى بن الضحاك السلمي الترمذي ولد [سنة تسع ومائتين] .\nوتوفي بـ «ترمذ» ليلة الاثنين الثالث عشر من شهر رجب سنة تسع وسبعين ومائتين، وهو أحد العلماء الحفاظ الأعلام، وله في الفقه يد صالحة.\nأخذ الحديث عن جماعة من أئمة الحديث، ولقي الصدر الأول من المشايخ.\nمثل قتيبة بن سعيد، وإسحاق بن موسى، ومحمود بن غيلان، وسعيد بن عبد الرحمن، ومحمد بن بشار، وعلي بن حُجر، وأحمد بن منيع، ومحمد بن المثنى، وسفيان بن وكيع، ومحمد بن إسماعيل البخاري، وغير هؤلاء، وأخذ عن خلق كثير لا يُحصون كثرة.\nوأخذ عنه خلق كثير، منهم محمد بن أحمد بن محبوب المحبوبي المروزي، ومن طريقه روينا كتابه «الجامع» .\nوله تصانيف كثيرة في علم الحديث، وهذا كتابه «الصحيح» أحسن الكتب وأكثرها فائدة، وأحسنها ترتيبًا، وأقلها تكرارًا، وفيه ما ليس في غيره: من ذكر المذاهب، ووجوه الاستدلال، وتبيين أنواع الحديث من الصحيح، والحسن، والغريب، وفيه جرح وتعديل، وفي آخره كتاب «العلل»، قد جمع فيه","vol":"1","page":193},{"text":"فوائد حسنة لا يخفى قدرها على من وقف عليها.\nقال الترمذي [رحمه الله تعالى]: صنفت هذا الكتاب فعرضته على علماء الحجاز فرضوا به، وعرضته على علماء العراق فرضوا به، وعرضته على علماء خراسان فرضوا به، ومن كان في بيته هذا الكتاب، فكأنما في بيته نبي يتكلم.\nوقال الترمذي: كان جدي مَرْوَزِيًا انتقل من مَرْو، أيام الليث بن سيَّار.","vol":"1","page":194},{"text":"<span data-type=\"title\" id=toc-76>[الإمام] النسائي</span>\nهو أبو عبد الرحمن أحمد بن شعيب بن علي بن بحر بن سنان النسائي.\nولد [سنة خمس وعشرين ومائتين]\nومات بمكة سنة ثلاث وثلاثمائة، وهو مدفون بها.\nقال الحاكم أبو عبد الله النيسابوري: سمعت أبا علي الحافظ غير مرة يذكر أربعة من أئمة المسلمين رآهم، فيبدأ بأبي عبد الرحمن.\nوهو أحد الأئمة الحفاظ العلماء، لقي المشايخ الكبار.\nوأخذ الحديث عن قتيبة بن سعيد، وإسحاق بن إبراهيم، وحميد بن مسعدة، وعلي ابن خشرم، ومحمد بن عبد الأعلى، والحارث بن مسكين، وهنَّاد بن السَّري، ومحمد بن بشار، ومحمود بن غيلان، وأبي داود سليمان بن الأشعث السجستاني، وغير هؤلاء من المشايخ الحفاظ.\nوأخذ عنه الحديث خلق كثير، منهم: أبو بشر الدولابي - وكان من أقرانه - وأبو القاسم الطبراني، وأبو جعفر الطحاوي، ومحمد بن هارون بن شعيب، وأبو الميمون بن راشد، وإبراهيم بن محمد بن صالح بن سنان، وأبو بكر أحمد بن إسحاق السُّني الحافظ، ومن طريقه روينا كتابه «السنن» .\nوله كتب كثيرة في الحديث والعلل، وغير ذلك.","vol":"1","page":195},{"text":"قال مأمون المصري الحافظ: خرجنا مع أبي عبد الرحمن إلى طرسوس سنة الفداء، فاجتمع جماعة من مشايخ الإسلام، واجتمع من الحفاظ عبد الله بن أحمد بن حنبل، ومحمد بن إبراهيم مُرَبَّع، وأبو الآذان، وكِيلجه (١) وغيرهم. فتشاوروا من ينتقي لهم على الشيوخ؟ فاجتمعوا على أبي عبد الرحمن النسائي، وكتبوا كلهم بانتخابه.\nوقال الحاكم النيسابوري: أما كلام أبي عبد الرحمن على فقه الحديث فأكثر من أن يذكر. ومن نظر في كتابه «السنن» له تحير في حسن كلامه.\nوقال: سمعت علي بن عمر الحافظ غير مرة يقول: أبو عبد الرحمن مُقدَّم على كل من يذكر بهذا العلم في زمانه.\nوكان شافعي المذهب، له مناسك، ألَّفها على مذهب الشافعي، وكان ورعًا متحريًا، ألا تراه يقول في كتابه «الحارث بن مسكين قراءة عليه، وأنا أسمع» ولا يقول فيه: «حدثنا» ولا «أخبرنا» كما يقول عن باقي مشايخه.\nوذلك: أن الحارث كان يتولى القضاء بمصر، وكان بينه وبين أبي عبد الرحمن خشونة، لم يمكنه حضور مجلسه، فكان يستتر في موضع، ويسمع حيث لا يراه، فلذلك تورع وتحرى، فلم يقل: «حدثنا وأخبرنا» .\nوقيل: إن الحارث كان خائضًا في أمور تتعلق بالسلطان، فقدم أبو عبد الرحمن فدخل إليه في زي أنكره، قالوا: كان عليه قباء طويل، وقلنسوة\n_________\n(١) هو محمد بن صالح بن عبد الرحمن البغدادي. أبو بكر الأنماطي، الملقب كيلجة (وفي الأصل والمطبوع كيلحة بالحاء وهو تصحيف) قال الحافظ في \" التقريب \": ثقة حافظ، توفي سنة ٢٧١ هـ.","vol":"1","page":196},{"text":"طويلة، فأنكر زيه، وخاف أن يكون من بعض جواسيس السلطان، فمنعه من الدخول إليه، فكان يجيء فيقعد خلف الباب، ويسمع ما يقرؤه الناس عليه من خارج، فمن أجل ذلك لم يقل فيما يرويه عنه: «حدثنا، وأخبرنا» .\nوسأل بعض الأمراء، أبا عبد الرحمن عن كتابه «السنن»: أكُلُّه صحيح؟ فقال: لا، قال: فاكتب لنا الصحيح منه مجردًا، فصنع المجْتَبى، فهو «المجتبى من السنن»، ترك كل حديث أورده في «السنن» . مما تُكُلِّم في إسناده بالتعليل.\nوالله أعلم بالصواب.","vol":"1","page":197},{"text":"<span data-type=\"title\" id=toc-77>الباب الخامس: في ذكر أسانيد الكتب الأصول المودعة في كتابنا هذا</span>\n\nأما <span data-type=\"title\" id=toc-78>«صحيح البخاري»</span>\nفأخبرنا بجميعه الشيخ الإمام العالم الأجل جمال الدين زين الإسلام أبو عبد الله محمد بن محمد بن سرايا بن علي بن نصر بن أحمد بن علي، أدام الله توفيقه بقراءتي عليه وهو يسمع، فأقر به، بمدينة الموصل، في مدة آخرها شهور سنة ثمان وثمانين وخمسمائة.\nقال: أخبرنا الشيخ الإمام الحافظ، بقية المشايخ، أبو الوقت عبد الأول بن عيسى بن شعيب بن إسحاق بن إبراهيم الصوفي الهروي السِّجزي، قراءة عليه وأنا أسمع بمدينة السلام، في المدرسة النظامية في شهور سنة ثلاث وخمسين وخمسمائة.\nقال: أخبرنا الإمام أبو الحسن عبد الرحمن بن محمد بن المظفر بن محمد بن داود ابن أحمد بن معاذ بن سهل بن الحكم الداودي، قراءة عليه، وأنا أسمع في سنة خمس وستين وأربعمائة.\nقال: أخبرنا الإمام أبو محمد عبد الله بن أحمد بن حَمُّوية بن أحمد بن يوسف السرخسي خطيب سرخس، قراءة عليه، وأنا أسمع في صفر سنة إحدى وثمانين وثلاثمائة.","vol":"1","page":198},{"text":"قال: أخبرنا الإمام أبو عبد الله محمد بن يوسف بن مطر الفربري، قراءة عليه وأنا أسمع، في سنة ست عشرة وثلاثمائة.\nقال: أخبرنا الإمام أبو عبد الله محمد بن إسماعيل بن إبراهيم بن المغيرة البخاري الجعفي، قراءة عليه بكتابه «الصحيح الجامع» جميعه.\n\nوأما <span data-type=\"title\" id=toc-79>«صحيح مسلم»</span>\nفأخبرنا الشيخ الإمام الثقة أبو ياسر عبد الوهاب بن هبة الله بن عبد الوهاب بن أبي حِبة البغدادي - ﵀ - بقراءتي عليه وهو يسمع، فأقر به بمدينة الموصل، في شهور سنة سبع وثمانين وخمسمائة.\nقال: أخبرنا الشيخ الإمام الحافظ العالم أبو القاسم إسماعيل بن أحمد بن عمر السمرقندي - ﵀ -، قراءة عليه وأنا أسمع، بمدينة السلام، في سنة ست وعشرين وخمسمائة.\nقال: أخبرنا الشيخ الجليل الحافظ أبو الفتح نصر بن الحسن بن أبي القاسم الشاشي المعروف بالتَّنْكُتي (١)، قراءة عليه وأنا أسمع في شعبان من سنة خمس وسبعين وأربعمائة.\nقال: أخبرنا الإمام أبو الحسن عبد الغافر بن محمد بن عبد الغافر بن أحمد الفارسي.\nقال: أخبرنا الإمام أبو أحمد محمد بن عيسى بن عمروية الجلودي، قراءة\n_________\n(١) التنكتي: بفتح التاء فوقها نقطتان وسكون النون وضم الكاف وبتاء أخرى. منسوب إلى تنكت مدينة من مدن الشاش من وراء سيحون وجيحون.","vol":"1","page":199},{"text":"عليه [وأنا أسمع] في شهور سنة ست وخمسين وثلاثمائة.\nقال: سمعت الإمام أبا إسحاق إبراهيم بن محمد بن سفيان الفقيه. في شهور سنة ثمان وثلاثمائة. يقول: سمعت الإمام مسلم بن الحجاج القشيري النيسابوري يقول:\nبسم الله الرحمن الرحيم، وشرع في ذكر خطبة كتابه «الصحيح»، وساق الكتاب ... إلى آخره.\nوأخبرني بـ «صحيح مسلم» أيضًا: الشيخ الإمام الصدر الكبير العالم الحافظ، الزاهد العابد ضياء الدين، شيخ الإمام والمشايخ أبو أحمد عبد الوهاب بن علي بن علي الأمين، إجازة في سنة خمس وثمانين وخمسمائة بظاهر الموصل.\nقال: أخبرنا الإمام أبو عبد الله محمد بن الفضل بن أحمد بن محمد بن أحمد الصاعدي الفراوي (١) إجازة في سنة اثنتين وعشرين وخمسمائة.\nقال: أخبرنا عبد الغافر الفارسي عن الجلودي عن [أبي] إسحاق بن إبراهيم بن محمد بن سفيان عن مسلم بن الحجاج.\nفهذا الطريق أعلى من الطريق الأول برجل، إلا أنه إجازة، وذلك سماع.\n\nوأما<span data-type=\"title\" id=toc-80> كتاب «الموطأ»</span>\nفأخبرنا بجميعه الشيخ الإمام، العالم الأَجَّلُ صائن الدين جمال الإسلام أبو الحرم مكي بن ريان بن شبة، المقرئ الماكسيني، أدام الله توفيقه، بقراءتي عليه فأقر به في مدة آخرها شهور سنة ثمان وثمانين وخمسمائة، بمدينة الموصل.\n_________\n(١) الفراوي، بفتح الفاء وتخفيف الراء، منسوب إلى فرارة: اسم موضع من بلد نيسابور.","vol":"1","page":200},{"text":"قال: أخبرنا الشيخ الإمام العالم الثقة، صائن الدين، أبو بكر يحيى بن سعدون بن تمام بن محمد الأزدي القرطبي - ﵀ - قراءة عليه وأنا أسمع، بمدينة الموصل، سنة ثلاث وستين وخمسمائة.\nقال: أخبرنا الفقيه أبو محمد عبد الرحمن بن محمد بن عتاب، سماعًا عليه. قال: أخبرنا القاضي أبو الوليد يونس بن عبد الله بن مغيث.قال: أخبرنا أبو عيسى يحيى بن عبيد الله.قال: أخبرنا عم أبي عبيد الله بن يحيى.قال: أخبرنا أبي يحيى عن يحيى.\nقال: أخبرنا مالك بن أنس - ﵀ - بجميع كتاب «الموطأ» .\n\nوأما<span data-type=\"title\" id=toc-81> كتاب «السنن» لأبي داود</span>\nفإنه أخبرنا بجميعه الشيخ الإمام العالم الزاهد العابد، ضياء الدين، أبو أحمد عبد الوهاب بن علي المقدَّم ذكره، بقراءتي عليه، وقراءة غيري، فأقر به بمدينة السلام، في رباط شيخ الشيوخ في ذي القعدة من سنة خمس وثمانين وخمسمائة.\nقال: أخبرنا الشيخ الإمام أبو غالب بن الحسين بن علي المارودي سماعًا عليه، ومناولة بمدينة السلام.قال: أخبرنا الإمام أبو علي علي بن أحمد بن علي التستري بالبصرة.قال: أخبرنا القاضي أبو عمر القاسم بن جعفر بن عبد الواحد الهاشمي، قراءة عليه.","vol":"1","page":201},{"text":"قال: أخبرنا الإمام أبو علي محمد بن أحمد بن عمر اللؤلؤي.قال: أخبرنا الإمام أبو داود سليمان بن الأشعث السجستاني بجميع كتاب «السنن» .\n\nوأما<span data-type=\"title\" id=toc-82> كتاب «الترمذي»</span>\nفأخبرنا به الشيخ الإمام الصدر العالم الزاهد العابد ضياء الدين أبو أحمد عبد الوهاب بن علي المقدَّم ذكره، بقراءتي عليه، وقراءة غيري، بمدينة السلام في سنة ست وثمانين وخمسمائة.\nقال: أخبرنا الإمام أبو الفتح عبد الملك ابن أبي القاسم بن أبي سهل الكروخي الهروي، قراءة عليه وأنا أسمع فأقرَّ به.\nقال: أخبرنا القاضي الزاهد أبو عامر محمود بن القاسم بن محمد بن محمد الأزدي، قراءة عليه وأنا أسمع، في شهر ربيع الأول من سنة اثنتين وثمانين وأربعمائة.\nوأخبرنا الشيخ أبو نصر عبد العزيز بن محمد بن علي بن إبراهيم التُرياقي (١) والشيخ أبو بكر أحمد بن عبد الصمد بن أبي الفضل بن أبي حامد الغُورَجي، قراءة عليهما وأنا أسمع، في شهر ربيع الآخر من سنة إحدى وثمانين وأربعمائة.\nقالوا: أخبرنا أبو محمد عبد الجبار بن محمد بن عبد الله بن أبي الجراح الجراحي المروزي.قال: أخبرنا أبو العباس محمد بن أحمد بن محبوب بن فضيل المحبوبي المروزي المَرزُباني قراءة عليه.\n_________\n(١) نسبة إلى قرية بـ \" هراة \".","vol":"1","page":202},{"text":"قال: أخبرنا الإمام الحافظ أبو عيسى محمد بن عيسى بن سورة الترمذي -﵀ - بكتاب «الجامع الكبير»، إلا أن رواية الشيخ أبي القاسم الكروخي عن مشايخه انتهت إلى آخر مناقب جرير بن عبد الله البجلي، وهي في أواخر المجلد\nالثالث من الأصل المسموع. ومن هناك إلى آخر الكتاب يرويه الكروخي عن الأزدي والغُورَجي، دون التُرياقي. وعن أبي المظفر علي بن علي بن ياسين بن الدهان عن الجراحي عن المحبوبي عن المصنف - ﵀-.\n\nوأما<span data-type=\"title\" id=toc-83> كتاب «السنن» للنسائي</span>\nفأخبرنا بجميعه الشيخ الإمام الحافظ العالم بقية المشايخ، أبو القاسم يعيش بن صدقة بن علي الفُراتي الإمام الشافعي بمدينة السلام، في سنة ست وثمانين وخمسمائة، بقراءتي عليه.قال: أخبرنا الشيخ الفقيه العالم أبو الحسن علي بن أحمد بن الحسين بن محمُويَة اليزدي، قراءة عليه، وأنا أسمع، في شهور سنة إحدى وخمسين وخمسمائة.\nقال: أخبرنا الشيخ العالم الزاهد أبو محمد عبد الرحمن بن أحمد بن الحسن بن عبد الرحمن بن علي بن أحمد بن إسحاق الصوفي الدُّوني (١)، قراءة عليه بأصفهان، في ذي الحجة من سنة تسع وتسعين وأربعمائة وبقراءتي عليه ثانيًا في صفر من سنة خمسمائة.قال: أخبرنا القاضي أبو نصر أحمد بن الحسين بن محمد بن عبد الله الكسَّار الدِّينَوَرِي، قراءة عليه بخانكاه دُوّن في شوال سنة ثلاثة وثلاثين وأربعمائة.\n_________\n(١) الدوني: بضم الدال وبالنون منسوب إلى الدون وهي قرية من قرى الدينور.","vol":"1","page":203},{"text":"قال: أخبرنا الشيخ الإمام الحافظ أبو بكر أحمد بن محمد بن إسحاق السني الدِّينَوَرِي، قراءة عليه في داره بالدِّينور، في جمادى الأولى من سنة ثلاث وستين وثلاثمائة.قال: حدثنا الإمام الحافظ أبو عبد الرحمن أحمد بن شعيب النسائي [﵀] بكتاب «السنن» جميعه.\n\nوأما<span data-type=\"title\" id=toc-84> كتاب «الجمع بين الصحيحين» للحُمَيْدِي [</span>رحمة الله عليه]\nفأخبرنا جميعه الشيخ الإمام العالم الزاهد، ضياء الدين أبو أحمد عبد الوهاب بن علي بن علي الأمين المقدَّم ذكره بقراءتي عليه، وقراءة غيري، بظاهر الموصل، في سنة خمس وثمانين وخمسمائة.\nقال: أخبرنا والدي سماعًا من أول الكتاب إلى آخر الحديث الحادي والأربعين، من المتفق عليه لعبد الله بن عباس.والشيخ الإمام أبو إسحاق إبراهيم بن محمد بن نبهان الغنوي الرقي، قراءة عليه، من الحديث الثاني والأربعين، من المتفق عليه لابن عباس، إلى آخر الكتاب. وإجازة من والدي ومن الرقي لما لم أسمعه من كل واحد منهما، فكمل إلي الكتاب جميعه سماعًا وإجازة.\nقالا: أخبرنا المصنف الإمام الحافظ أبو عبد الله محمد بن أبي نصر الحميدي بكتابه «الجمع بين صحيحي البخاري ومسلم» .","vol":"1","page":204},{"text":"وأما<span data-type=\"title\" id=toc-85> كتاب «رزين» </span>(١)\nفأخبرني به الشيخ الإمام العالم أبو جعفر المبارك بن المبارك [بن] أحمد بن زُرَيق (٢) الحداد المقرئ الواسطي إجازة، في سنة تسع وثمانين وخمسمائة.\nقال: أخبرنا الإمام الحافظ أبو الحسن رزين بن معاوية العبدري (٣) كتابة، في سنة ثلاث وعشرين وخمسمائة.\n[هذا آخر الركن الأول، ويتلوه الركن الثاني في المقاصد]\nوهو مقسوم بعدد حروف المعجم: ثمانية وعشرين حرفًا.\nوكتاب يتلو الحروف، وهو كتاب اللواحق الذي أشرنا إليه في الركن الأول وسيأتي عدد ما في كل حرف من الكتب عند ذكره إن شاء الله تعالى.\n_________\n(١) هو أبو الحسن رزين بن معاوية بن عمار العبدري الأندلسي السرقسطي، جاور بمكة أعوامًا وحدث بها عن أبي مكتوم، وعيسى بن أبي ذر الهروي وغيره. ذكره السلفي، وقال: شيخ عالم، ولكنه نازل الإسناد، له تصانيف منها: كتاب \" التجريد \" جمع فيه ما في الصحاح الخمسة \" و\" الموطأ \"، وكتاب في أخبار مكة. وقال ابن بشكوال: كان رجلًا صالحًا، فاضلًا عالمًا بالحديث وغيره، توفي ﵀ بمكة سنة خمس وثلاثين وخمسمائة. انظر \" شذرات الذهب \" ٤/١٠٦.\n(٢) بتقديم الزاي على الراء المفتوحة.\n(٣) منسوب إلى عبد الدار بن قصي بن كلاب.","vol":"1","page":205},{"text":"الركن الثاني\nفي مقاصد الكتاب","vol":"1","page":206},{"text":"<span data-type=\"title\" id=toc-87>حرف الهمزة</span>\nوفيه عشرة كتب: كتاب الإيمان والإسلام، كتاب الاعتصام بالكتاب والسنة، كتاب الأمانة، كتاب الأمر بالمعروف والنهي عن المنكر، كتاب الاعتكاف، كتاب إحياء الموات، كتاب الإيلاء، كتاب الأَسماء والكُنى، كتاب الآنية، كتاب الأَمل والأَجل.\n<span data-type=\"title\" id=toc-88>الكتاب الأول: في الإيمان والإسلام</span>، وفيه ثلاثة أبواب\n<span data-type=\"title\" id=toc-89>الباب الأول: في تعريفهما حقيقةً ومجازًا</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-90>الفصل الأول: في حقيقتهما وأركانهما</span>\n١ - (خ م ت س) عبد الله بن عمر: قال: قال رسولُ الله - ﷺ -: «بُنِي الإسلامُ على خَمْسٍ: شهادةِ أن لا إله إلا الله، وأنَّ محمدًا عبْدُهُ ورسولُهُ، ⦗٢٠٨⦘ وإقامِ الصلاةِ وإيتاءِ الزّكاةِ، وحَجِّ البيت، وصومِ رمضان» .\nوفي رواية أنَّ رَجُلًا قال له: ألا تَغْزُو؟ فقال له: إني سمعتُ رسولَ الله - ﷺ - يقول: «إنَّ الإسلامَ بُنيَ على خمسٍ ...» وذكَرَ الحديثَ.\nوفي أخرى: «بُنِيَ الإسلام على خَمْسَةٍ: على أنْ يُوَحَّدَ اللهُ، وإقامِ الصلاةِ، وإيتاءِ الزكاةِ، وصيامِ رمضان، والحجِّ»، فقال رجل: الحجِّ وصيامِ رمضان؟ قال: «لا، صيام رمضان والحجِّ»، هكذا سمعته من رسول الله - ﷺ -.\nوفي أخرى «بُنِيَ الإسلام على خمس: [على] أن يُعْبَدَ اللهُ ويُكْفَرَ بما دُونه، وإقامِ الصلاة، وإيتاءِ الزكاةِ، وحجِّ البيت، وصومِ رمضان» أخرَجَ طُرُقَهُ جميعَها مسلمٌ، ووافَقَه على الأولى: الترمذي، وعلى الثانية: البخاريّ والنسائيّ (١) .\n_________\n(١) البخاري في الإيمان: باب قول النبي بني الإسلام على خمس ١/٤٧. ومسلم فيه: باب أركان الإسلام رقم (١٦)، والترمذي فيه: باب بني الإسلام على خمس رقم (٢٧٣٦)، والنسائي فيه: باب على كم بني الإسلام ٨/١٠٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن ابن عمر حبيب بن أبي ثابت، رواه من هذا الطريق:\nالحميدي (٧٠٣)، والترمذي (٢٦٠٩)، عن ابن أبي عمر، عن ابن عُيينة، عن سُعَير بن الخمس التميمي عن حبيب بن أبي ثابت فذكره.\nوالحميدي (٧٠٣)، وذكر تردد سفيان في سعير مرةً واحدةً حيث قال: مِسعر، ثم تثبت بعد ذلك.\nورواه يزيد بن بشر عن ابن عمر - ﵄ -:\n- رواه أحمد (٢/٢٦) (٤٧٩٨)، عن وكيع عن سفيان عن منصور عن سالم بن أبي الجعد عن يزيد بن بشر فذكره.\n- ورواه أبو سويد العبدي عن ابن عمر - ﵄ -:\nأخرجه أحمد (٢/٩٢) (٥٦٧٢)، عن أبي النضر قال: حدثنا أبو عقيل، عن بركة بن يعلى التيمي، قال: حدثني أبو سويد العبدي.\n- ورواه محمد بن زيد بن عبد الله بن عمر عن جده:\nأخرجه أحمد (٢/١٢٠) (٦٠١٥)، عن هاشم، ومسلم (١/٣٤)، عن عبيد الله بن معاذ، قال: حدثنا أبو النضر، وابن خزيمة (١٨٨١) و(٢٥٠٥)، قال: حدثنا أبو الأشعث أحمد بن المقدام العجلي، قال: ثنا بشر بن المفضل.\nثلاثتهم عن عاصم بن محمد بن زيد عن أبيه.\n- ورواه عكرمة بن خالد عن ابن عمر - ﵄ -: وفيه ذكر الرواية الثانية التي أوردها الحافظ ابن الأثير:\nأخرجه أحمد (٢/١٤٣) (٦٣٠١)، عن ابن نمير، والبخاري (١/٩)، حدثنا عبيد الله بن موسى، ومسلم (١/٣٤)، حدثني أبو كريب قال حدثنا وكيع، والنسائي (٨/١٠٧)، قال: أخبرنا محمد بن عبد الله بن عمار، قال: حدثنا المعافي - يعني ابن عمران -، وابن خزيمة [٣٠٨]، قال: حدثنا محمد بن يحيى، قال: حدثنا روح بن عبادة، وفي [١٨٨٠] قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع.\nخمستهم عن حنظلة بن أبي سفيان قال: سمعت عكرمة بن خالد فذكره.\n(*) وفي رواية ابن نمير، وروح تعيين السائل «بطاوس» .\n- ورواه سلمة بن كهيل، عن ابن عمر - ﵄ -:\nأخرجه عبد بن حميد (٨٢٣)، قال: حدثنا يعلى، قال: ثنا عبد الملك بن أبي سليمان، عن سلمة بن كهيل، فذكره.\n- ورواه سعد بن عبيدة السلمي، عن ابن عمر - ﵁ -:\nأخرجه مسلم (١/٣٤)، قال: حدثنا ابن نمير، ثنا أبو خالد الأحمر. (ح) وثنا سهل بن عثمان العسكري قال: ثنا يحيى بن زكريا قال: عن أبي مالك الأشجعي سعد بن طارق قال: حدثني سعد بن عبيدة السلمي فذكره.","vol":"1","page":207},{"text":"٢ - (م ت د س) يحيى بن يعمر: قال: كان أول من قال في القَدَر (١) بالبَصْرَةِ: مَعْبدٌ الجُهَنِيُّ، فَانْطَلَقْتُ أنا وحُمَيْدُ بنُ عبد الرحمن الحِمْيَريّ حَاجَّيْنِ، أو مُعْتَمِرَيْنِ، فقلنا: لو لَقِينا أحدًا من أصْحَابِ رسول الله - ﷺ - ⦗٢٠٩⦘ فسألناه عما يَقول هؤلاء في القَدَر؟ فَوُفِّقَ لنا عبدُ الله بن عمر بن الخطاب - ﵁ - داخلًا المسجد، فاكتنفتُه أنا وصَاحبي، أحدُنا عن يمينه، والآخَرُ عن شِماله، فظننتُ أنَّ صاحبي سَيَكِلُ الكلامَ إليَّ، فقلتُ: أبا عبد الرحمن! إنه قد ظَهَرَ قِبَلَنا أُنَاسٌ يَقرؤُون القُرآنَ، ويتَقَفَّرون الْعِلْمَ، وذكَرَ من شأنِهِمْ، وأنّهم يزعمون أن لا قَدَرَ، وأنَّ الأمْرَ أُنُفٌ، فقال: إذا لَقِيتَ أُولئك فأخْبِرْهم: أنِّي بَريءٌ منهم، أنَّهم بُرَآءُ مِني، والذي يَحْلِفُ به عبْدُ اللهِ بن عمر: لَوْ أن لأحَدِهِمْ مِثْلَ أُحُدِ ذَهَبًا فأنفَقَهُ، ما قَبِلَ اللهُ منه حتَّى يُؤمِنَ بالقدَرِ، ثم قال: حدَّثَنِي أبي عُمرُ بنُ الخطَّاب، قال: بَيْنَما نحنُ جلوسٌ عند رسول الله - ﷺ - ذَاتَ يومٍ، إذ طَلعَ عليْنا رجلٌ شَديدُ بياض الثِّياب، شديدُ سوادِ الشَّعر، لا يُرى عليه أثرُ السَّفَر، ولا يعرفُه مِنَّا أحدٌ، حتَّى جَلَسَ إلى النَّبيِّ - ﷺ - فأسْندَ رُكْبَتَيْهِ إلى رُكْبَتَيْهِ، ووَضعَ كَفَّيْهِ عَلَى فَخِذَيهِ وقال: يا محمَّدُ، أخبرني عن الإسلام، فقالَ رسُولُ الله - ﷺ -: «الإسلام أن تَشهدَ أن لا إله إلا الله، وأنَّ محمَّدًا رسولُ الله، وتُقيمَ الصَّلاة، وتؤتيَ الزكاة، وتصومَ رمضان، وتَحُجَّ البيْتَ إن استطعت إليه سبيلًا» . قال: صدقت، قال: فَعَجِبنا لَهُ يَسْألُه ويُصدِّقُه، قال: فأخبرني عن الإيمان؟ قال: «أنْ تُؤمن باللهِ، ومَلائِكَتِهِ، وكتبه، ورُسُلِه، واليوم الآخر، وتؤمن بالقدَر خَيْرِهِ وشَرِّهِ» . قال: صدَقْتَ، قال: فأخبرني عن الإحسان، قال: «أن تعبدَ الله كأنك تراه، فإن لم تكن تَراه، فإنه يَراكَ» . قال: فأخبرني عن الساعة؟ قال: «ما المسؤول ⦗٢١٠⦘ عنها بِأعْلَمَ من السَّائِلِ» . قال: فأخبرني عن أماراتها؟ قال: «أنْ تَلِدَ الأمَةُ رَبَّتُها، وأنْ تَرَى الحُفَاةَ الْعُرَاةَ، العالَةَ رِعاءَ الشاءِ يتَطاوَلون في البُنْيان»، قال: ثم انطلَقَ، فلبِثَ (٢) مَليًّا ثم قال لي: «يا عمر، أتدري مَنِ السَّائل؟» قُلْتُ: الله ورسُولُه أعلم، قال: «فإنَّه جبريل أتاكم يُعلِّمُكم دينَكُمْ (٣)»، هذا لفظُ مُسْلِمٍ.\nقال الْحُمَيْدِيُّ: جَمعَ مُسلِمٌ فيه الروايات، وذكَرَ ما أوْرَدْنا من المَتْنِ، وأنَّ في بعض الرِّوايات زيادةً ونُقصانًا.\nوأخْرَجهُ الترمذيُّ بنحوه، وتقديم بعضه وتأخيره.\nوفيه: قال عُمرُ: فلقيني رسولُ الله - ﷺ - بعدَ ثلاثٍ، فقال لي: «يا عُمَرُ، هل تدري مَنِ السائل؟ ...» الحديث.\nوأخرجه أبو داود بنحوه، وفيه «فَلَبِثَ ثلاثًا (٤)» .\nوفي أخرى له: قال: فما الإسلام؟ قال: «إقامُ الصلاة، وإيتاء الزكاة، وحجُّ البيت، وصوم شهر رمضان، والاغتسال من الجنابة» . ⦗٢١١⦘\nوفي أخرى لأبي داود: عن يحيى بن يَعْمَرَ، وحُمَيْد بن عبد الرحمن قالا: لَقِينَا عبد الله بن عمر، فذكرنا له القدَرَ، وما يقولون فيه؟ فذكر نحوه، وزاد: قال: وسأله رجل من مُزَينة، أو جهَينة، فقال: يا رسول الله، فيم نعمل؟ في شيء خلا ومضى، أو شيء يُستأنف الآن؟ قال: «في شيء (٥) خلا ومضى» . فقال الرَّجل- أوْ بَعْضُ القوم - ففيمَ العملُ؟ قال: «إن أهل الجنَّة مُيسَّرون (٦) لعمل أهل الجنة، وإنَّ أهل النار مُيسَّرون (٦) لعمل أهل النار» .\nوأخرجه النّسائي مثلَ رواية مسلم، إلا أنَّه أسقط حديثَ يحيى بن يَعمَر، وذِكْرَ مَعْبَدٍ، وما جَرى له مَعَ ابنِ عُمَر في ذكر القَدَر - إلى قوله: «حتى تُؤمن بالقدَر» .\nوأوَّلُ حديثه قال ابن عمر: حدّثني أبي - وسرد الحديث إلى قوله - «البُنيان» . ثم قال: قال عُمَرُ: فلبث ثلاثًا، ثم قال لي رسول الله - ﷺ -: «أتدري من السائل؟ ...» الحديث.\nوزاد هو والترمذي وأبو داود بعد «العُراةِ» - «العَالَة» (٧) . ⦗٢١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n القَدَر: القَدرُ: مصدر قَدَرَ يَقْدُر، وقد تُسكَّنُ داله، وهو ما قضاه الله تعالى، وحكم به من الأمور.\nاكتنفه: كَنفْتُ الرَّجُلَ واكْتَنفتهُ، أي صرتُ مما يليه، وكذلك إذا قُمت بأمره.\nسَيَكِلُ: وكَلت الأمر إليه أكِلُهُ: إذا رددته إليه، واعتمدت فيه عليه، واستكفيته إياه.\nيقتفرون: الاقتفار، والتقفر، والاقتفاء، والاقتداء: الاتباع، يقال: اقتفرت الأرض والأثر، وتقفرت.\nالأنف: أنف: أي مستأنف، من غير أن يسبق له سابق قضاء وتقدير، وإنما هو مقصور على الاختيار.\nالإحسان: قال الخطابي: إنما أراد بالإحسان هنا: الإخلاص، وهو شرط في صحة الإيمان، والإسلام معًا، وذلك أن من تلفظ بالكلمة، وجاء بالعمل من غير نية وإخلاص لم يكن محسنًا، ولا كان إيمانه صحيحًا.\nرَبتها، وربها: الرب: السيد، والمالك، والصاحب، والمدبر، والمربي، والمولى، والمراد به في الحديث: السيد، والمولى، وهي الأمة تلد للرجل فيكون ابنها مولى لها، وكذلك ابنتها، لأنها في الحسب كأبيها، ⦗٢١٣⦘ والمراد: أن السبي يكثر، والنعمة تفشو في الناس وتظهر.\nرعاء الشاء: الرعاء: جمع راع، والشاء: جمع شاة.\nمَلِيًّا: المليُّ: طائفة من الزمان طويلة، يقال: مضى مليٌّ من النهار، أي: ساعة طويلة منه.\nالعالة: الفقراء: جمع عائل، والعيل: الفقر.\n_________\n(١) أي: أول من قال بنفي القدر فابتدع وجانب الصواب الذي عليه أهل الحق، ومذهب أهل السنة إثبات القدر، ومعناه: أن الله ﵎ قدر الأشياء في القدم، وعلم سبحانه أنها ستقع في أوقات معلومة عنده تعالى، فهي تقع على حسب ما قدرها.\n(٢) في مسلم: فلبثت.\n(٣) قال البغوي ﵀: جعل النبي ﷺ الإسلام هنا اسمًا لما ظهر من الأعمال، والإيمان اسمًا لما بطن من الاعتقاد، وليس ذاك لأن الأعمال ليست من الإيمان، ولا لأن التصديق ليس من الإسلام، بل ذاك تفصيل لجملة كلها شيء واحد وجماعها الدين، ولهذا قال ﷺ: \" أتاكم يعلمكم\nدينكم \". وقال ﷾: ﴿ورضيت لكم الإسلام دينا﴾ . وقال: ﴿ومن يبتغ غير الإسلام دينًا فلن يقبل منه﴾، ولا يكون الدين في محل الرضى والقبول إلا بانضمام التصديق.\n(٤) في أبي داود: فلبثت.\n(٥) في سنن أبي داود: أفي شيء.\n(٦) في سنن أبي داود: ييسرون.\n(٧) مسلم في الإيمان: باب وصف جبريل للنبي ﷺ الإسلام والإيمان رقم (٨)، والترمذي فيه أيضًا رقم (٢٧٣٨)، وأبو داود في السنة: باب في القدر رقم (٤٦٩٥)، والنسائي في الإيمان: باب نعت الإسلام ٨/٩٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: طريق يحيى بن يعمر عن ابن عمر - ﵄ -:\nأخرجه أحمد (١/٥٢) (٣٧٤)، قال: حدثنا أبو نعيم، قال: حدثنا سفيان، عن علقمة بن مرثد، عن سليمان بن بريدة، وفي (١/٥٣) (٣٧٥)، قال: ثنا أبو أحمد: ثنا سفيان، عن علقمة، وفي (٢/١٠٧) (٥٨٥٦) قال: ثنا عفان، قال: حدثنا حماد بن سلمة قال: أخبرنا علي بن زيد، وفي (٢/١٠٧) (٥٨٥٧) قال: ثنا عفان، قال: ثنا حماد بن سلمة، عن إسحاق بن سويد، وأخرجه أبو داود [٤٦٩٧] قال: ثنا محمود بن خالد، قال: ثنا الفريابي، عن سفيان، قال: ثنا علقمة بن مرثد عن سليمان بن بريدة، والنسائي في الكبرى قال: أخبرنا أبو داود، قال: ثنا يزيد بن هارون، قال: أخبرنا شريك، عن الركين بن الربيع.\nأربعتهم عن يحيى بن يعمر.","vol":"1","page":208},{"text":"٣ - (خ م د س) أبو هريرة وأبو ذر - ﵄ -: قال: كان رسول الله - ﷺ - يومًا بازرًا للناس، فأتاه رجل فقال: يا رسول الله، ما الإيمان؟ قال: «أن تُؤمن بالله، وملائكته، وكتابه (١)، ولقائه، ورُسُلِهِ، وتؤمنَ بالبعث الآخر» قال: يا رسول الله ما الإسلام؟ قال: «الإسلام أن تعبُدَ الله، لا تُشْركُ به شيئًا، وتُقيمَ الصلاةَ المكتوبة، وتؤدي الزّكاة المفروضة، وتصوم رمضان» . قال: يا رسول الله ما الإحسان؟ قال: «أن تعبد الله كأنك تراه، فإنك إن لم تره (٢) فإنَّه يراك» . قال: يا رسولَ الله، مَتَى السَّاعَةُ؟ قال: «ما المسؤول عنها بأعلَمَ من السَّائل، ولكن سأُحَدِّثُكَ عَنْ أشْراطها: إذا ولَدت الأمةُ ربَّتها (٣)، فذاك من أشراطها، وإذا كانت العُرَاةُ الحفاةُ رُؤوسَ النَّاسِ، فذاك من أشراطها، وإذا تَطَاوَل رِعَاءُ ⦗٢١٤⦘ البَهُم في البينان، فذاك من أشراطها، في خَمْسٍ لا يعلَمُهنَّ إلا الله، ثم تلا رسولُ الله - ﷺ -: ﴿إن الله عنده عِلْمُ الساعةِ، ويُنزِّل الغيثَ، ويَعْلَمُ ما في الأرحام﴾ - إلى قوله: ﴿إنَّ الله عليمٌ خبيرٌ﴾ (لقمان: الآية ٣٤) . قال: ثم أدْبَرَ الرجلُ، فقال رسول الله - ﷺ -: رُدُّوا عليّ الرَّجُلَ»، فأخذُوا لِيَرُدُّوه، فلم يَروْا شيئًا، فقال رسول الله - ﷺ -: «هذا جبريلُ جاء ليُعَلِّم النَّاس دينَهمْ» .\nوفي رواية قال: «إذا ولدتِ الأمة بعْلَها» يعني السَّرَارِي.\nوفي أخرى نحوُه: وفي أوّلِه: أن رسول الله - ﷺ - قال: «سَلوني» فهابُوهُ أن يسألوهُ، فجاء رجلٌ، فجلس عند رُكْبَتَيْهِ، فقال: يا رسول الله، ما الإسلام - وذكَرَ نحوَهُ- وزاد: أنّه قال له في آخر كل سؤال منها: صدقت - وقال في الإحسان: «أن تخشى الله كأنك تراه» . وقال فيها: «وإذا رأيتَ الْحُفاةَ الْعُراةَ الصُّمّ الْبُكْم ملوكَ الأرض، فذاك من أشراطها» - وفي آخرها - «هذا جبريل أراد أن تَعَلَّموا، إذ لم تَسألوا» . هذا لفظ البخاري ومسلم عن أبي هريرة وحده.\nوأخرجه أبو داود عن أبي هريرة وأبي ذرٍّ، بمثل حديثٍ قَبْلَه، وهو حديث يحيى ابن يَعمَر، وهذا لفظُهُ:\nقال أبو هريرة وأبو ذر: كان رسول الله - ﷺ - يجلس بين ظَهْرَانَي أصْحابه، فيجيءُ الغريب، فلا يدري: أيُّهم هو حتى يسألَ، فطلبْنا إلى رسول الله - ﷺ - أن نجعلَ له مجلسًا، يعرفُه الغريبُ إذا أتاه، قال: فبَنينا له ⦗٢١٥⦘ دُكَّانًا من طين يجلس عليه، وكُنا نجلس بجنبَتِهِ - وذكرَ نحو حديث يحيى بن يَعْمَر - فأقبل رجلٌ، وذكرَ هيْأتهُ، حتى سلَّم من طرف السِّماط (٤)، فقال: السلام عليك يا محمدُ، فرَدَّ عليه النبي - ﷺ -.\nوأخرجه النسائي عن أبي هريرة وأبي ذر بمثل حديث أبي داود، إلى قوله: من طين كان يجلس عليه، ثم قال: وإنَّا لجُلوسٌ ورسولُ الله - ﷺ -، إذ أقبل رجلٌ أحسنُ الناس وجهًا، وأطيبُ الناس ريحًا، كأن ثيابَه لم يمسَّها دَنَس، حتى سلَّمَ من طرف السِّماط، قال: السلام عليك يا محمَّدُ، فردَّ ﵇، قال: أدْنُو يا محمَّد؟ قال: «أُدْنهْ» . قال: فما زال يقول: أدنُو مرارًا، ويقول: «أُدْنُهْ» حتى وضع يَدَهُ على ركبَتي رسول الله - ﷺ -.\nقال: يا محمد، أخبرني ما الإسلام، قال: «الإسلام أن تعبد الله لا تُشركَ به شيئًا، وتُقيمَ الصلاةَ، وتؤتيَ الزكاةَ، وتحجَّ البيتَ، وتصومَ رمضان» . قال: وإذا فعلتُ ذلك، فقد أسلمتُ؟ قال: «نَعَمْ» . قال: صدقتَ، فلما سَمِعْنَا قَولَ الرَّجُل: صَدَقْتَ، أنكَرْنَاهُ. قال: يا محمّدُ، أخبِرني عن الإيمان؟ قال: «أن تؤمن بالله (٥) والملائكة، والكتاب، والنبيين، وتؤمن بالقدَرِ» قال: «فإذا فعلت ذلك، فقد آمنتُ؟» قال رسول الله - ﷺ -: «نَعم» قال: صدقت، قال: يا محمَّدُ، أخبرني: ما الإحسان؟ قال: «أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه ⦗٢١٦⦘ يراك» . [قال: صدقت] (٦)، قال: يا محمَّدُ، أخبرني: متى الساعةُ؟ قال: فَنكَّس، فلم يجبه شيئًا، ثم عاد، فلم يجبه شيئًا، ثم رفع رأسهُ، قال: «ما المسؤول عنها بأعلمَ من السائل، ولكن لها علاماتٌ تُعرَفُ بها: إذا رأيتَ رِعاءَ البَهْم يتطاوَلونَ في البُنيان، ورأيتَ الْحُفاةَ العُراةَ ملوك الأرض، ورأيتَ الأمةَ (٧) تلدُ ربَّها، في خمسٍ لا يعلمُها إلا الله، ﴿إنّ الله عندهُ علمُ الساعة﴾ - ثم تلا إلى قوله -: ﴿إنَّ الله عليم خبيرٌ﴾ (لقمان: الآية ٣٤)، قال: لا والذي بعثَ محمدًا بالحقِّ هاديًا وبشيرًا، ما كنْتُ بأعلمَ به من رجل منكم، وإنه لجبريل نزل في صورة دِحيةَ الكَلْبيّ» (٨) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n البَهم: جمع بَهْمة، وهي صغار الغنم.\nأشراطها: الأشراط: جمع شَرَط، وهو العلامة.\nرؤوس الناس: أراد: مُقَدَّميهم، وسادَتَهُم.\nالصُّمُّ: جمع أصم، وهو الذي لا يسمع شيئًا.\nالبُّكم: جمع أبكم، وهو الذي خُلق أخرس، لا يتكلم. ⦗٢١٧⦘\nظَهراني: يقال: أقام فلانٌ بين أظهر قومه، وظَهرانَي قومه: أي أقام بينهم، والأظهرُ: جمع ظهرٍ، وفائدةُ إدخاله في الكلام: أنَّ إقامتهُ بينهم على سبيل الاستظهار بهم، والاستناد إليهم.\nوأما ظهرانيهم: فقد زيدت فيه الألف والنون على ظهر، عند التثنية للتأكيد، وكأنَّ معنى التثنية: أنَّ ظهرًا منهم قُدَّامَهُ، وآخرَ وراءَهُ، فكأنَهُ مكنوف من جانبيه، هذا أصله، ثم كثر حتى استعمل في الإقامة بين القوم، وإن لم يكن مكنوفًا بينهم.\nدكانًا: الدكَّان: الدكة المبنية للجلوس عليها.\nالسماط: السماطان من الناس والنخل: الجانبان، يقال: مشى بين السماطين، والمراد بالسماط: الجماعةُ من الناس الجلوسُ عنده.\nدَنَس: الدنس: الوسخ، وقد دَنِس الثَّوْبُ إذا توسخ.\nأُدْنُهُ: أمرٌ بالدنو، وهو القرب، والهاء فيه هاء السكت، جيءَ بها لبيان الحركة.\n_________\n(١) في نسخة: وكتبه.\n(٢) في \" صحيح مسلم \": إن لا تراه.\n(٣) في \" صحيح مسلم \": ربها.\n(٤) في \" سنن النسائي \": في طرف البساط.\n(٥) في \" سنن النسائي \": قال الإيمان بالله.\n(٦) زيادة من \" سنن النسائي \".\n(٧) في \" سنن النسائي \"؛ المرأة.\n(٨) البخاري في \" الإيمان \" باب سؤال جبريل النبي ﷺ، ١/١٠٦، ١١٥، مسلم فيه: باب الإسلام والإيمان والإحسان رقم (٩ و١٠)، وأبو داود في السنة - باب في القدر رقم (٤٦٩٨)، والنسائي في الإيمان - باب صفة الإيمان والإسلام ٨/١٠١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه أبو زرعة بن عمرو بن جرير، عن أبي هريرة:\nأخرجه أحمد (٢/٤٢٦)، قال: حدثنا إسماعيل، والبخاري (١/١٩)، قال: ثنا مسدد، قال: ثنا إسماعيل بن إبراهيم، وفي (٦/١٤٤)، قال: ثني إسحاق عن جرير، ومسلم (١/٣٠)، قال: ثنا أبو بكر بن أبي شيبة وزهير بن حرب معًا عن ابن علية، قال زهير: حدثنا إسماعيل بن إبراهيم.\n(ح) وثنا ابن نمير، ثنا محمد بن بشر، وابن ماجة (٦٤، ٤٠٤٤) قال: ثنا أبو بكر بن أبي شيبة، وابن خزيمة [٢٢٤٤] قال: ثنا يعقوب الدورقي ثنا ابن علية.\n(ح) وثنا يوسف بن موس، قال: ثنا جرير.\n(ح) وثنا موسى بن عبد الرحمن المسروقي، قال: ثنا أبو أسامة.\n(ح) وثنا عبدة بن عبد الله الخزاعي، قال: أخبرنا محمد بن بشر.\n* أربعتهم عن أبي حيان التيمي، وتابعه عمارة عند مسلم (١/٣٠) كلاهما عن أبي زرعة.\n- وحديث أبي ذر:\nعند البخاري في خلق أفعال العباد (٢٥)، وأبو داود [٤٦٩٨]، والنسائي (٨/١٠١)، من طريق جرير، عن أبي فروة الهمداني، عن أبي زرعة بن عمرو بن جرير.\nقلت: حديث أبي هريرة أقوى ما ورد في الباب.","vol":"1","page":213},{"text":"٤ - (خ م ت د س) أنس بن مالك - ﵁ -: قال: «بينما نحن جُلوسٌ مع النبي - ﷺ - في المسجد، إذ دخل (١) رجلٌ على جمل، ثم أناخَهُ في المسجد، ثُمَّ عَقَلَهُ، ثم قال [لهم] (٢): أيُّكُمْ محمدٌ؟ والنبي - ﷺ - مُتَّكِئٌ بين ⦗٢١٨⦘ ظَهْرانَيْهم، فقلنا: هذا الرجل الأبيضُ المتَّكئُ، فقال له [الرجل] (٣): ابن عبد المطَّلب؟ فقال له النبي - ﷺ -: «قد أجبتُك» . فقال الرَّجل [للنبي] (٤): إنِّي سائِلُك فمشدِّدٌ عليك في المسألة، فلا تجِدْ عَليَّ في نفسك، قال: «سلْ عمّا بدا لك» . فقال أسألك بربك وربِّ من قَبْلَكَ، آللهُ أرْسلك إلى الناس كلِّهم؟ قال: «اللهم نعم» . قال: أنشُدُك بالله: آللَّهُ أمرك أن تُصليَ الصلوات الخمس في اليوم والليلة؟ قال: «اللَّهم نعم» . قال: أنشدُك بالله، آللَّهُ أمركَ أن تصوم هذا الشهر من السَّنَة؟ قال: [اللهم] (٥) نعم» . قال: أنشدك بالله، آللَّهُ أمرك أن تأخذ هذه الصدقة من أغنيائنا، فتقْسِمها على فقرائنا؟. فقال النبي - ﷺ -: «اللَّهم نعم» . قال الرجل: آمنتُ بما جئتَ به، وأنا رسولُ مَنْ ورائي من قومي، أنا ضِمامُ بنُ ثَعْلبَة، أخو بني سعْد بن بكْرٍ. هذا لفظ البخاري.\nوأخرجه مسلم، وهذا لفظه، قال أنس - ﵁ -: نُهينا في القرآن أن نسألَ رسول الله - ﷺ - عن شيء، فكان يُعْجِبُنا أنْ يَجيءَ الرَّجُلُ من أهل البادية العاقلُ، فيسألَهُ ونحن نسمعُ، فجاء رجل من أهل البادية، فقال: يا محمدُ، أتانا رسولُك، فزعم لنا أنك تزعُمُ أنَّ الله أرسلك، فقال: «صدَقَ» . ⦗٢١٩⦘ قال: فَمن خلق السماء؟ قال: «الله» . قال: فمن خلق الأرض؟ قال: «الله» . قال: فمن نَصَبَ هذه الجبالَ وجعل فيها ما جَعَلَ؟ قال: «الله» . قال: فبالذي خلق السماء وخلق الأرض، ونصبَ هذه الجبال، آللَّهُ أرسلك؟ قال: «نَعَمْ» . قال: وزعم رسولك أن علينا خمس صلوات في يومنا وليلتنا؟ قال: «صدق» . قال: فبالذي أرسلك، آللَّهُ أمرك بهذا؟ قال: «نعم» . قال: وزعم رسولك أن علينا زكاةً في أموالنا؟ قال: «صَدَق» . قال: فبالذي أرسلك، آللَّهُ أمرك بهذا؟ قال: «نعم»، قال: وزعم رسولُك أن علينا صوم شهر رمضان في سَنتنا؟ قال: «صدق» . قال: فبالذي أرسلك، آللَّهُ أمرك بهذا؟ قال: «نعم»، قال: وزعم رسولك أنَّ علينا حَجَّ البيت من استطاع إليه سبيلًا؟ قال: «صدق» . قال: [فبالذي أرسلك. آللَّهُ أمرك بهذا؟ قال: «نعم» . قال] (٦): ثم ولَّى، وقال: والذي بعثك بالحق لا أزيدُ عليهنَّ، ولا أنقُصُ منهن، فقال النبي - ﷺ -: «لئن صدق ليدخلنَّ الجنة» .\nوأخرجه الترمذي مثل رواية مسلم.\nوأخرجه النسائي مثل رواية البخاري ومسلم.\nوأخرج أبو داود منه طرفًا من أول رواية البخاري إلى قوله إنِّي سائِلك، ثم قال- وساق الحديث - ولم يَذْكُرْ لَفظهُ (٧) . ⦗٢٢٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n متكئ: قال الخطابي: كل من استوى قاعدًا على وَطاءٍ (٧) فهو متكئ، والعامة لا تعرف المتكئ، إلا من مال في قعوده معتمدًا على أحد شقيه.\nفلا تَجدُ: يقال: وَجدتُ عليه أَجد موجدة - إذا غضبتُ عليه، يقول له: إني سائِلكَ فلا تغضب من سؤالي.\nأَنشدك: يقال: نشدتُك بالله، ونَشَدْتُكَ اللهَ، أي سألتُك به، وأصله من النشيد، وهو رفع الصوت، فكأن معناه: طلبتُ إليك بالله برفع نشيدي: أي صوتي بطلبها.\n_________\n(١) في البخاري: دخل.\n(٢) زيادة من البخاري.\n(٣) زيادة من البخاري.\n(٤) زيادة من البخاري.\n(٥) زيادة من البخاري.\n(٦) ما بين المعقفين زيادة لم ترد في صحيح مسلم.\n(٧) البخاري في العلم: باب القراءة والعرض على المحدث ١/١٣٩، ١٤١، ومسلم في الإيمان - باب ⦗٢٢٠⦘ السؤال عن أركان الإسلام رقم (١٢)، والترمذي في الزكاة - باب ما جاء إذا أديت الزكاة رقم (٦١٤)، والنسائي: في الصوم - باب وجوب الصيام ٤/١٢١، ١٢٤، وأبو داود في الصلاة - باب ما جاء في المشرك يدخل المسجد رقم (٤٨٦) .\n(٨) الوطاء: ما انخفض من الأرض بين النشاز والإشراف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أنس شريك بن عبد الله بن أبي نمر:\nأخرجه أحمد (٣/١٦٨) قال: حدثنا حجاج. و«البخاري» (١/٢٤)، قال: حدثنا عبد الله بن يوسف، و«أبو داود» (٤٨٦)، وابن ماجة (١٤٠٢)، والنسائي (٤/١٢٢)، ثلاثتهم عن عيسى بن حماد المصري. وابن خزيمة (٢٣٥٨)، قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب.\n(ح) وحدثنا محمد بن عمرو بن تمام المصري، قال: حدثنا النضر بن عبد الجبار، ويحيى بن بُكَير.\nستتهم (حجاج، وابن يوسف، وعيسى، وابن وهب، والنضر، وابنُ بُكير) عن الليث بن سعد، قال: حدثني سعيد بن أبي سعيد المقبري، عن شريك، فذكره.\n- ورواه عن أنس ثابت البناني:\nأخرجه أحمد (٣/١٤٣)، قال: حدثنا هاشم بن القاسم، وفي (٣/١٩٣)، قال: حدثنا بهز وعفان، عبد بن حميد (١٢٨٥)، قال: حدثنا هاشم، والدارمي (٦٥٦)، قال: أخبرنا علي بن عبد الحميد، ومسلم (١/٣٢) قال: حدثني عمرو الناقد، قال: حدثنا هاشم، وفيه (١/٣٢)، قال: حدثني عبد الله ابن هاشم العبديّ، قال: حدثنا بهز. والترمذي (٦١٩)، قال: حدثنا محمد بن إسماعيل، قال: حدثنا علي بن عبد الحميد، والنسائي (٤/١٢١)، قال: أخبرنا محمد بن معمر، قال: حدثنا أبو عامر اللعقديّ.\nخمستهم (هاشم، وبهز، وعفان، وعلي، والعقدي) عن سليمان بن المغيرة، عن ثابت، فذكره.","vol":"1","page":217},{"text":"٥ - (د) عبد الله بن عباس - ﵄ - قال: بعث بنو سعد بن بكر ضِمام ابن ثعلبة إلى رسول الله - ﷺ - فقدِم إليه (١)، فأناخ بعيره على باب المسجد، ثم عَقَله، ثُم دخلَ المسجد - فذكر نحوه - قال: فأيُّكم ابن عبد المطلب؟ فقال رسول الله - ﷺ -: «أنا ابنُ عبد المطلب» . فقال: يا ابن عبد المطلب ... وساق الحديث. ⦗٢٢١⦘\nهكذا أخرجه أبو داود (٢)، ولم يذكر لفظ الحديث، وإنما أورده عقيب حديث أنس المذكور.\n_________\n(١) في أبي داود: فقدم عليه.\n(٢) في الصلاة - باب ما جاء في المشرك يدخل المسجد رقم (٤٨٧)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: رواه عن ابن عباس - ﵄ - كريب مولاه:\n١ - أخرجه أحمد (١/٢٥٠) (٢٢٥٤)، وفي (١/٢٦٤) (٢٣٨٠)، وفي (١/٢٦٥) (٢٣٨١)، قال: حدثنا يعقوب، قال: حدثنا أبي، عن محمد بن إسحاق، قال: حدثني محمد بن الوليد بن نويفع مولى آل الزبير.\n٢ - وأخرجه الدارمي (٦٥٨)، قال: أخبرنا محمد بن حميد، وأبو داود (٧٨٤)، قال: حدثنا محمد بن عَمرو. كلاهما - محمد بن حميد، ومحمد بن عمرو - قالا: حدثنا سلمة، قال: حدثني محمد بن إسحاق، قال: حدثني سلمة بن كُهيل، ومحمد بن الوليد بن نُويفع.\nكلاهما - محمد بن الوليد، وسلمة بن كهيل- عن كُريب، فذكره. الروايات مطولة ومختصرة.\nقلت: مداره على ابن إسحاق صاحب السيرة، وقد تكلم فيه من قِبل التدليس، وقد صرح بالسماع، وحديثه لا ينحط عن مَرتبة الحسن.","vol":"1","page":220},{"text":"٦ - (س) أبو هريرة - ﵁ - قال: بينما النبي - ﷺ - مع أصحابه، جاءهم رجلٌ من أهل البادية، فقال: أيُّكم ابنُ عبد المطلب؟ فقالوا: هذا الأمْغَرُ المرتفِقُ - قال حمزة: الأمغَر: الأبيض المشوبُ بِحُمْرةٍ - قال: إنِّي سائِلُك، فَمشْتَدٌّ عليكَ في المسألَةِ، قال: «سلْ عمَّا بدا لك»، قال: أنشُدُكَ بِرَبِّ مَنْ قَبْلكَ، ورب مَنْ بَعدَكَ: آللَّهُ أرسلكَ؟ قال: «اللَّهُمَّ نَعَمْ» . قال: أنشُدُك به: اللَّهُ أمركَ أن تُصَلِّيَ خمسَ صلوات في كل يوم وليلة؟ قال: «اللَّهُمَّ نعم» . قال: فأنشُدُك به: آللَّهُ أمرك أن تأخُذَ من أموال أغنيائنا فَتَرُدَّهُ على فُقرائِنا؟ قال: «اللهم نعم» . قال: فأنشُدُكَ به، آللَّهُ أمرك أن تَصوم هذا الشهر من اثْنَيْ عشرَ شهْرًا؟ قال: «اللهم نعم» . قال: فأنشُدُكَ باللَّه، آللَّهُ أمرَك أن يَحُجّ هذا البيتَ مَن استطاع إليه سبيلًا؟ قال: «اللهم نعم» . قال: [فإني] (١) آمنتُ وصدَّقتُ، وأنا ضِمَامُ بنُ ثَعْلَبَةَ. أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الأمْغَرُ: قد جاء تفسيره في الحديث: أنه الأبيض المشربُ بالحمرة، ⦗٢٢٢⦘ وفي كُتب الغريب: هو الأحمر، مأخوذٌ من المغرةِ، وقال الأزهري: أراد بالأمغر: الأبيض، كما أَراد في موضع آخر بالأحمر: الأبيض، بدليل قوله العرب: امرأةٌ حمراءُ، يَعْنونَ: بيضاء، ومنه قوله - ﷺ - لعائشة - ﵂ -: «يا حُمَيْرَاءُ» (٣) والكل متقارب.\nالمرتَفِق: المتكئ على مرفقه.\n_________\n(١) زيادة من النسائي.\n(٢) في الصوم: باب وجوب الصيام ٤/١٢٤، وإسناده قوي.\n(٣) في حديث عائشة أن الرسول ﷺ، دعاها والحبشة يلعبون بحرابهم في المسجد في يوم عيد، فقال لها: \" يا حميراء أتحبين أن تنظري إليهم؟ \"، أخرجه النسائي في عشرة النساء ١/٧٥، وذكره الحافظ في الفتح ٢/٣٥٥ وقال: إسناده صحيح، ولم أر في حديث صحيح ذكر الحميراء إلا في هذا، ونقل الزركشي في \" المعتبر \" ١٩/٢٠، عن شيخه الحافظ ابن كثير أن شيخه الحافظ أبا الحجاج المزي، كان يقول: \" كل حديث فيه ذكر الحميراء باطل، إلا حديث في الصوم في \" سنن النسائي \". قلت: وحديث آخر في النسائي: دخل الحبشة يلعبون فقال لي: يا حميراء أتحبين، أن تنظري إليهم؟ \" وإسناده صحيح. ونقول: ولم يحالف العلامة ابن القيم الصواب في قوله في: \" المنار \" ص ٣٤، \" وكل حديث فيه يا حميراء أو ذكر الحميراء فهو كذب مختلق \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\nأخرجه النسائي (٤/١٢٤)، قال: أخبرنا أبو بكر بن علي، قال: حدثنا إسحاق، قال: حدثنا عمارة حمزة بن الحارث بن عمير، قال: سمعت أبي يذكر، عن عبيد الله بن عمر، عن سعيد بن أبي سعيد المقبري، عن أبي هريرة - ﵁ - فذكره.\nقلت: وعزاه الحافظ في الإصابة (٥/١٩٣، ١٩٤) [٤١٧٣] للبغوي من طريق عبيد الله بن عمر، وإسناده صحيح.","vol":"1","page":221},{"text":"٧ - (خ م ط د س) طلحة بن عبيد الله - ﵄ - قال: جاء رجل إلى رسول الله - ﷺ -، من أهل نجد، ثائر الرأس، نَسْمَعُ دَوِيَّ صوته، ولا نَفْقَهُ ما يقولُ، حتى دَنا من رسول الله - ﷺ -، فإذا هو يَسْألُ عن الإسلام؟ فقال رسول الله - ﷺ -: «خَمْسُ صلوات في اليوم واللَّيلة» . فقال: هل عليَّ غيرهن؟ قال: «لا، إلا أن تطَّوَّع» . فقال رسول الله - ﷺ -: «وصيامُ رمضانَ» . فقال: هلْ عليَّ غيرُه؟ قال: «لا، إلا أنْ تطوّع» . قال: وذكر له رسول الله - ﷺ - الزكاةَ، فقال: هل عليّ غيرها؟ قال: «لا، إلا ⦗٢٢٣⦘ أنْ تطوع» . قال: فأدبَرَ الرجلُ، وهو يقول: والله لا أزيد على هذا ولا أنقصُ منه. فقال رسول الله - ﷺ -: «أفْلَحَ إنْ صَدق، أوْ دَخَلَ الجنَّةَ إن صدق» . أخرجه البخاري ومسلم و«الموطأ» وأبو داود والنسائيّ (١) .\nإلا أن أبا داود والنسائي قالا: «الصدقة» عوضَ «الزكاة» .\nوقال أبو داود: «أفلح وأبيه إنْ صَدَق» .\nوأخرجه النسائي أيضًا من رواية أخرى: «أنَّ أعرابيّا جاء إلى رسول الله - ﷺ - ثائر الرأس، فقال: يا رسول الله، أخْبِرْني ماذا فَرضَ اللهُ من الصلاة؟» قال: «الصلوات الخمس، إلا أنْ تطوّع، قال: أخبرني: ماذا فَرضَ الله عليَّ من الصوم؟» فذكرَ الحديث كما سبق.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الثائر الرأس: الشعث الشعر، البعيد العهد بالغسل والتسريح والدَّهن.\nالدوي (٢): كصوت النحل وغيره.\nنفقه: الفقه: الفهم والعلم، أي: لا يفهم كلامه. ⦗٢٢٤⦘\nأفلح وأبيه: كلمة جارية على ألسن العرب، تستعملها كثيرًا في خطابها، وتريد بها: التأكيد، وقد نهى رسول الله - ﷺ - أن يحلف الرجل بأبيه. فيحتمل أن يكون هذا القول منه قبل النهي، ويحتمل أن يكون جرى منه على عادة الكلام الجاري على الألسن، وهو لا يُقْصَد به القسم، كاليمين المعفوِّ عنها من قبيل اللغو، أو أنه أراد به التوكيد، لا اليمين، فإن هذه اللفظةَ تجري في كلام العرب على ضربين: للتعظيم، وللتأكيد، والتعظيمُ هو المنهيُّ عنه، وأمَّا التوكيد فلا، كقوله:\nلَعَمْرُ أَبي الوَاشِينَ لا عَمرُ غَيْرِهِمْ ... لَقَدْ كَلَّفَتْني خِطَّةً لا أُرِيدُهَا\nفهذا توكيد؛ لأنه لا يَقصدُ أَنْ يُقسِم بأبي الواشِينَ، وهذا في كلامهم كثير.\n_________\n(١) البخاري في الإيمان: باب الزكاة من الإسلام ١/٩٧، ٩٩، ومسلم فيه: باب بيان الصلوات التي هي أحد أركان الإسلام، رقم ١١، و\" الموطأ \" في قصر الصلاة في السفر، باب جامع الترغيب في الصلاة ١/١٧٥، وأبو داود في الصلاة في الباب الأول رقم ٣٩١، والنسائي في الصيام: باب وجوب الصيام ٤/١٢١.\n(٢) قوله سمع دوي صوته بفتح الدال، وجاء عندنا في البخاري بضم الدال، والأول أصوب، وهو شدة الصوت، وبعده في الهواء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن طلحة بن عبيد الله مالك بن أبي عامر:\n١ - أخرجه مالك في الموطأ (١٢٦)، وأحمد (١/١٦٢) (١٣٩٠)، قال: حدثنا عبد الرحمن بن مهدي، والبخاري (١/١٨، ٣/٢٣٥)، قال: حدثنا إسماعيل بن عبد الله، ومسلم (١/٣١)، قال: حدثنا قُتيبة ابن سعيد بن جَميل بن طَريف بن عبد الله الثقفي، وأبو داود (٣٩١)، قال: حدثنا عبد الله بن مَسْلَمَة، والنسائي (١/٢٢٦)، وفي الكبرى (٣١١)، قال: أخبرنا قُتيبة بن سعيد، وفي (٨/١١٨)، قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن القاسم خمستهم (عبد الرحمن بن مهدي، وإسماعيل بن عَبد الله، وقُتيبة، وعَبد الله بن مَسْلمة، وعبد الرحمن بن القاسم) عن مالك بن أنس.\n٢ - وأخرجه الدارمي (١٥٨٦)، قال: أخبرنا يحيى بن حسان، والبخاري (٣/٣٠)، (٩/٢٩)، قال: حدثنا قُتيبة بن سعيد، ومسلم (١/٣٢)، قال: حدثني يحيى بن أيوب، وقُتيبة بن سعيد، وأبو داود (٣٩٢)، (٣٢٥٢)، قال: حدثنا سليمان بن داود العتكي. والنسائي (٤/١٢٠)، قال: أخبرنا علي بن حُجر، وابن خُزيمة (٣٠٦)، قال: حدثنا علي بن حُجر. خمستهم - يحيى بن حسان، وقُتيبة بن سعيد، ويحيى بن أيوب، وسليمان بن داود، وعلي بن حُجر - عن إسماعيل بن جعفر.\nكلاهما - مالك، وإسماعيل بن جعفر - عن أبي سُهيل نافع بن مالك بن أبي عامر الأصبحي، عن أبيه، فذكره.\nقلت: ولفظة: «أفلح وأبيه» لم يخرجها إلا أبو داود، وظني أنها شاذة، والله أعلم.","vol":"1","page":222},{"text":"٨ - (خ م ت د س) عبد الله بن عباس - ﵄ - أتَتْه امرأةٌ تَسأله عن نبيذ الجرِّ، فقال: إنَّ وَفْدَ عبد القيس أتوا النبي - ﷺ -، فقال رسول الله - ﷺ -: «مَنِ الوفدُ؟ - أو مَنِ القومُ -؟» قالوا: ربيعةُ، قال: «مَرْحبًا بالقوم، أو بالوفد، غيرَ خَزايا، ولا ندامَى» . قال: فقالوا: يا رسول الله، إنا نأتيك من شقة بعيدة، وإن بيننا وبينك هذا الحي من كفار مضر، وإنا لا نستطيع أن نأتيَك إلا في الشهر الحرام، فمُرْنا بأمرٍ فصلٍ، نُخبر به مَنْ وراءنا، وندخُلُ به الجنة، قال: فأمرهم بأربع، ونهاهم عن أربع، قال: أمرَهم بالإيمان بالله وحدَهُ، قال: «هل تدرون ما الإيمانُ؟» قالوا: الله ورسوله أعلم. قال ⦗٢٢٥⦘: «شهادةُ أن لا إله إلا الله، وأنَّ محمَّدًا رسولُ الله، وإقامُ الصلاة، وإيتاءُ الزكاة، وصومُ رمضان، وأن تُؤدّوا خُمْسًا من المغنم»، ونهاهم عن الدُّبَّاءِ والحنْتَم، والمزفَّت، النَّقير - قال شعبة: وربما قال: الْمُقَيَّر - وقال: «احفظوه» وأخبِروا به مَنْ ورَاءَكم» .\nوفي رواية نحوه، قال: «أنهاكم عما يُنْبَذ في الدُّبَّاءِ والنَّقير والحنتم والمزفّت» .\nوزاد في رواية قال: وقال رسول الله - ﷺ - للأشجّ - أشجِّ عبد القيس: «إنَّ فيك خَصلتَيْن يُحبُّهما الله تعالى: الحلمُ والأناة» .\nوفي أخرى «شهادةُ أن لا إله إلا الله» وعقد بيدِهِ واحدةً. هذا لفظ البخاري ومسلم.\nوأخرج الترمذي بعضه، وهذا لفظه: قال: لما قدم وفدُ عبد القيس على رسولِ الله - ﷺ -، فقالوا: إنَّا هذا الحيَّ مِن ربيعة، ولسنا نصلُ إليك إلا في الشهر الحرام، فمُرنا بشيء نأخذه عنك، وندْعو إليه مَنْ وراءَنا، قال: «آمركم بأربع: الإيمان بالله (ثم فسرها لهم بـ:) شهادة أن لا إله إلا الله، وأنِّي رسولُ الله، وإقامِ الصلاة، وإيتاء الزكاة، وأن تُؤَدُّوا خُمْسَ ما غنِمتم» .\nوأخرجه النسائي وأبو داود بطوله.\nوأول حديثهما: لمَّا قدم وفدُ عبد القيس على رسول الله - ﷺ -، فقالوا: ⦗٢٢٦⦘ يا رسول الله، إنَّا هذا الحيَّ من ربيعة، وقد حال بيننا وبينك كُفَّار مُضَر، وليس نَخلُصُ إليك إلا في شهر حرامٍ، فمُرنا بشيء نَأخُذُ به، ونَدْعو مَن وراءنا. وذكر الحديث مثل البخاري ومسلم. وفي أخرى لأبي داود «النَّقير والمقيَّر» ولم يذكر «المزفت» .\nوفي أخرى له مختصرًا مثل الترمذي، إلا أن أولَها: إن وفد عبد القيس لما قدموا على رسول الله - ﷺ -: أمرهم بالإيمان بالله. قال: «أتدرونَ ما الإيمانُ بالله؟ قالوا: الله ورسوله أعلم، قال: «شهادة أن لا إله إلا الله ...» وذكر الحديث، وقال في آخره: «وأن تعطوا الخمس من المغنم (١)» . ⦗٢٢٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الجَرّ: والجِرار، جمع جرة، وهو من الخَزَف، معروف، وقيل: هو ما كان منه مَدْهونًا.\nخزايا: جمع خَزيان، من الخزاية، وهي الاستحياء، وكذلك ندامى جمع ندمان، وهو فَعلان من الندم، وهذا البناء من أبنية المبالغة.\nشُقّة: يقال: بيني وبينك شُقّةٌ بعيدة، أي: مسافة بعيدة، والشقة: السفر البعيد.\nفصل: أمر فَصلٌ: أي: فاصل قاطع، لا رجعة فيه، ولا مردَّ له.\nالدُّبَّاء: القرعُ، واحدها: دُبَّاءة.\nالحَنتم: جرارٌ خُضْرٌ كانوا يخزنون فيها الخمرَ.\nالنقير: أَصلُ خشبةٍ تُنْقَرُ، وقيل: أصل نخلة.\nالمُزَفَّتُ: الوِعاء المطلي بالزِّفتِ من داخل، وكذلك المقيّر، وهذه الأوعية تُسرعُ بالشِّدَّة في الشَّراب، وتُحدث فيه القوة المسكرة عاجلًا.\nوتحريم الانتباذ في هذه الظروف كان في صدر الإسلام، ثم نُسخَ وهو المذهب. ⦗٢٢٨⦘ وقال بعضهم: التحريم باقٍ، وإليه ذهب مالك، وأحمد بن حنبل.\n_________\n(١) البخاري في الإيمان: باب أداء الخمس ١/١٢٠ - ١٢٥، وهو عنده أيضًا في العلم: باب تحريض النبي ﷺ وفد عبد القيس على أن يحفظوا الإيمان، وفي مواقيت الصلاة: باب قوله تعالى: ﴿منيبين إليه واتقوه﴾، وفي الزكاة: باب وجوب الزكاة، وفي الجهاد: باب أداء الخمس من الدين، وفي الأنبياء: باب نسبة اليمن إلى إسماعيل، وفي المغازي: باب وفد عبد القيس، وفي الأدب: باب قول الرجل: مرحبًا، وفي خبر الواحد: باب وصاة النبي ﷺ وفود العرب أن يبلغوا من وراءهم، وفي التوحيد: باب قول الله تعالى: ﴿والله خلقكم وما تعملون﴾، وأخرجه مسلم في الإيمان: باب الأمر بالإيمان بالله تعالى، رقم ١٧، وأبو داود في الأشربة: باب في الأوعية، رقم (٣٦٩٢)، والترمذي في الإيمان: باب ما جاء في إضافة الفرائض إلى الإيمان، رقم (١٧٤١)، والنسائي في الإيمان: باب أداء الخمس ٨/١٢٠.\nوأخرج البخاري في \" الأدب المفرد \" ٢/٤٢، من حديث الأشج، قال: قال لي النبي ﷺ: \" إن فيك لخلقين يحبهما الله \" قلت: وما هما يا رسول الله؟ قال: \" الحلم والحياء \" قلت: قديمًا كان أو حديثًا؟ قال: \" قديمًا \" قلت: الحمد لله الذي جبلني على خلقين أحبهما الله. ⦗٢٢٧⦘ ورجاله ثقات، وله شواهد تقويه من حديث مزيدة العبدي، والزارع، ونافع العبدي، وأبي سعيد الخدري، انظرها في \" مجمع الزوائد \" ٩/٣٨٨ - ٣٩٠، وابن ماجة رقم (٤١٨٧)، و\" الأدب المفرد \" ٢/٤٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن ابن عباس أبو جمرة، ومن طريقه:\n١ - أخرجه أحمد (١/٢٢٨) (٢٠٢٠)، قال: حدثنا يحيى.\n(ح) وابن جعفر، والبخاري (١/٢٠)، (٩/١١١)، قال: حدثنا علي بن الجعد. وفي (١/٣٢)، قال: حدثنا محمد بن بشار، قال: حدثنا غُندَر. وفي (٩/١١١) قال: حدثني إسحاق، قال: أخبرنا النضر، ومسلم (١/٣٥)، قال: حدثنا أبو بكر بن أبي شَيْبة، ومحمد بن المثنى، ومحمد بن بشار، قال أبو بكر: حدثنا غُندر، وقال الآخران: حدثنا محمد بن جعفر، وأبو داود (٤٦٧٧)، قال: حدثنا أحمد بن حنبل، قال: حدثني يحيى بن سعيد، والنسائي في الكبرى (٣١٦)، قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، وفي الكبرى أيضًا تحفة الأشراف (٦٥٢٤) عن بُندار، عن محمد بن جعفر، وابن خزيمة (٣٠٧)، قال: حدثنا محمد بن بشار بُندار، قال: حدثنا محمد بن جعفر. خمستهم - يحيى بن سعيد، ومحمد بن جعفر، وعلي بن الجعد، والنضر، وخالد) عن شُعبة.\n٢ - وأخرجه أحمد (١/٣٣٣) (٣٠٨٦)، قال: حدثنا عبد الرزاق، قال: أخبرنا مَعْمر.\n٣- وأخرجه البخاري (١/١٣٩)، قال: حدثنا قُتيبة بن سعيد، ومسلم (١/٣٥)، (٦/٩٤) قال: حدثنا يحيى بن يحيى، وأبو داود (٣٦٩٢)، قال: حدثنا مُسَدَّد، والترمذي (١٥٩٩)، (٢٦١١) قال: حدثنا قتيبة، والنسائي (٨/١٢٠)، قال: أخبرنا قتيبة، وابن خزيمة (٢٢٤٦)، قال: حدثنا أحمد بن عبدة. أربعتهم - قتيبة بن سعيد، ويحيى بن يحيى، ومسدد، وأحمد بن عبدة- عن عباد المهلبي.\n٤ - وأخرجه البخاري (٢/١٣١)، قال: حدثنا حجاج، وفي (٤/٩٨) قال: حدثنا أبو النعمان. وفي (٤/٢٢٠)، قال: حدثنا مسدد.\nوفي (٥/٢١٣) قال: حدثنا سليمان بن حرب، ومسلم (١/٣٥)، (٦/٩٤)، قال: حدثنا خلف بن هشام، وأبو داود (٣٦٩٢)، قال: حدثنا سليمان بن حرب، ومحمد بن عبيد.\nوالترمذي (١٥٩٩) (٢٦١١)، قال: حدثنا قتيبة.\nوابن خزيمة (٢٢٤٥)، قال: حدثنا أحمد بن عَبْدة.\nسبعتهم - حجاج، ومسدد، وسليمان بن حرب، ومحمد بن عبيد، وخلف بن هشام، وقتيبة، وأحمد ابن عبدة - عن حماد بن زيد.\n٥ - وأخرجه البخاري (٥/٢١٣)، قال: حدثني إسحاق، قال: أخبرنا أبو عامر العَقَدي، وفي (٩/١٩٧)، قال: حدثنا عَمرو بن علي، قال: حدثنا أبو عاصم، ومسلم (١/٣٦)، قال: حدثني عُبيد الله بن معاذ، قال: حدثنا أبي.\n(ح) وحدثنا نصر بن علي الجَهْضَمِيّ، قال: أخبرني أبي، والنسائي (٨/٣٢٢)، قال: أخبرنا أبو داود، قال: حدثنا أبو عتّاب - وهو سهل بن حماد-، وابن خزيمة (٣٠٧)، (١٨٧٩) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر. خمستهم - أبو عامر، وأبو عاصم، ومعاذ، ونصر بن علي، وأبو عتاب- عن قُرة بن خالد.\n٦ - وأخرجه البخاري (٨/٥٠) قال: حدثنا عمران بن مَيْسَرة، قال: حدثنا عبد الوارث، قال: حدثنا أبو التيّاح.\nستتهم - شُعبة، ومَعْمر، وعباد بن عباد، وحماد بن زيد، وقُرة بن خالد، وأبو التياح- عن أبي جَمْرة، فذكره.\n* رواية معمر مختصرة على: «نَهَى رَسُولُ اللهِ - ﷺ - عن الدُّبَّاءِ والنَّقيرِ والمُزَفَّتِ والحَنْتَمِ» .\n* والروايات مطولة ومختصرة، وألفاظها متقاربة.\n- ورواه عن ابن عباس: ابن المسيب، وعكرمة، من طريقهما:\nأخرجه أحمد (١/٣٦١) (٣٤٠٦) قال: ثنا بهز، وفي (١/٣٦١) عن عفان، وأبو داود [٣٦٩٤] قال: ثنا مسلم بن إبراهيم كلاهم عن: أبان العطار عن قتادة عن ابن المسيب، وعكرمة.\nقلت: وقتادة هو ابن دعامة السدوسي مدلس وقد عنعنه، وبإعراض الشيخان عنه برغم كونه من رواية «ابن المسيب وعكرمة» يجعل في القلب ريبة، والله أعلم.","vol":"1","page":224},{"text":"٩ - (ت) علي بن أبي طالب - ﵁ - قال: قال رسول الله - ﷺ -: «لا يؤمِنُ عبدٌ حتَّى يؤمِنَ بأربَع: يشهدُ أن لا إله إلا الله، وأني محمدٌ رسولُ الله، بَعَثَني بالحق، ويؤمِن بالموت، ويؤمن بالبعث بعد الموتِ، ويؤمن بالقدر» . أخرجه الترمذي (١) .\n_________\n(١) في القدر: باب ما جاء أن الإيمان بالقدر خيره وشره، رقم (٢٢٣٢)، وسنده صحيح، ورواه أيضًا أحمد، وابن ماجة، والحاكم، وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: رواه عن علي بن أبي طالب - ﵁ - ربعي بن حراش:\nأخرجه أحمد (١/٩٧) (٧٥٨)، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، وابن ماجة (٨١)، قال: حدثنا عبد الله بن عامر بن زرارة، قال: حدثنا شريك. والترمذي (٢١٤٥)، قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة.\nكلاهما - شعبة، وشريك - عن منصور، عن ربعي بن حراش، فذكره.\n* أخرجه أحمد (١/١٣٣) (١١١٢) قال: حدثنا وكيع، قال: حدثنا سفيان، وعبد بن حميد (٧٥) قال: حدثنا أبو نُعيم، قال: حدثنا سفيان، والترمذي (٢١٤٥) قال: حدثنا محمود بن غيلان، قال: حدثنا النضر بن شُميل، عن شعبة.\nكلاهما عن منصور، عن ربعي عن رجل، عن علي - ﵁ -. قلت: قال أبو عيسى الترمذي: حديث أبي داود عن شعبة - يعني غير الزيادة في السند بذكر المبهم - عندي أصح من حديث أبي النضر وهكذا روى غير واحد عن منصور عن ربعي عن علي.","vol":"1","page":228},{"text":"١٠ - (ط) عبيد الله بن عبد الله بن عتبة بن مسعود - ﵁ - قال: إنَّ رجلًا من الأنصار جاء إلى رسول الله - ﷺ - بجاريةٍ له سوداء، فقال: يا رسول الله، [إن] (١) عليّ رقَبةً مُؤمنَةً، أفأعتقُ هذه (٢)؟ فقال لها رسول الله - ﷺ -: «أتشهدين أن لا إله إلا الله»؟ قالتْ: نعم، قال: «أتشهدين أنَّ محمَّدًا رسولُ الله»؟ قالت: نعم. قال: «أتؤمنين (٣) بالبعث بعد الموت؟» قالت: نعم، قال رسول الله - ﷺ -: «اعْتِقْها» أخرجه «الموطأ» (٤) .\n_________\n(١) زيادة من \" الموطأ \".\n(٢) في \" الموطأ \": \" بدل أفأعتق هذه؟ \" فإن كنت تراها مؤمنة أعتقها.\n(٣) في \" الموطأ \": أتوقنين.\n(٤) في \" العتق والولاء \": باب ما يجوز من العتق في الرقبة الواجبة ٢/٧٧١، مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: رواه مالك في الموطأ [١٥٥١] عن ابن شهاب عن عبيد الله بن عبد الله بن عتبة بن مسعود.\nقلت: كذا رواية الإمام مالك عن ابن شهاب الزهري، ورواه معمر عن الزهري عن عبيد الله عن رجل من الأنصار، وهذا موصول، ورواه الحسين بن الوليد عن مالك، عن ابن شهاب عن عبيد الله عن أبي هريرة فذكر الحديث. قاله الزرقاني في شرحه (٤/١٠٧) .\nقلت: الحسين لم يجوّد الخبر عن مالك، وتابع المسعودي ابن شهاب إلا أنه خالفه فقال: عن عون بن عبد الله عن أخيه عبيد الله عن أبي هريرة، والمسعودي مختلط لكن تابعه عامر بن مسعود عند البيهقي في الكبرى (٧/٣٨٨) .","vol":"1","page":228},{"text":"١١ - (د س) الشريدُ بن سويد الثقفي - ﵁ - قال: إنَّ أمَّه أوْصتهُ أن يعتق عنها رقَبَةً مُؤمنةً، فأتى رسول الله - ﷺ -، فقال: ⦗٢٢٩⦘ يا رسول الله، إنَّ أمِّي أوصَتْ أن أعتقَ عنها رقَبةً مؤمنةً، وعندي جاريةٌ سوداءُ نُوبِيَّةٌ، أفأعْتِقُها؟ فقال رسول الله - ﷺ -: «ادْعُ بها» . فَدَعوتُها، فجاءَتْ، فقال لها النبي - ﷺ -: «من ربُّكِ»؟ قالت: اللهُ، قال: «فَمَنْ أنا»؟ قالت: رسولُ الله، قال: «أعتِقْها، فإنَّها مؤمنة» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) أبو داود في \" الأيمان والنذور \": باب في الرقبة المؤمنة، رقم (٣٢٨٣)، والنسائي في \" الوصايا \" باب فضل الصدقة عن الميت ٦/٢٥٢ وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/٢٢٢)، (٣٨٨)، قال: حدثنا عبد الصمد، وفي (٤/٣٨٩) قال: حدثنا مهنأ بن عبد الحميد.\nوالدارمي (٢٣٥٣)، قال: أخبرنا أبو الوليد الطيالسي، وأبو داود (٣٢٨٣)، قال: حدثنا مُوسى بن إسماعيل.\nوالنسائي (٦/٢٥٢)، قال: أخبرنا موسى بن سعيد، قال: حدثنا هشام بن عبد الملك.\nأربعتهم - عبد الصمد، ومهنأ بن عبد الحميد، وأبو الوليد الطيالسي، هشام بن عبد الملك، وموسى بن إسماعيل- قالوا: حدثنا حماد - هو ابن سلمة - قال: حدثنا محمد بن عَمْرو، عن أبي سلمة، فذكره.\nقلت: حماد بن سلمة صاحب أوهام، وهو قوي في ثابت البناني اعتمده مسلم في الصحيح، وأخرج له في الشواهد من غير ثابت، وإسناد الحديث حسن.","vol":"1","page":228},{"text":"١٢ - (م ط د س) معاوية بن الحكم السلمي - ﵁ - قال: أتيت رسولَ الله - ﷺ - فقلت: يا رسول الله، إنَّ جاريةً كانت لي (١)، تَرعى غَنَمًا لي، فجِئْتُها، وقد فقدتُ شاةً من الغنم، فسألتُها عنها؟ فقالت: أكلها الذئب. فأسِفْتُ عليها، وكنتُ من بني آدم، فَلَطَمْتُ وجْهها، وعليَّ رَقَبَةٌ، أفأعْتِقُها؟ فقال لها رسول الله - ﷺ -: «أين الله» فقالت: في السماء، فقال: «من أنا؟» فقالت: أنت رسول الله. فقال رسول الله - ﷺ -: «أعْتِقها» . هذا لفظ «الموطأ» .\nوقد أخرجه مسلم، وأبو داود، والنسائي، في حديث طويل يتضمن ذكر الصلاة، وهو مذكور في كتاب الصلاة، من حرف الصاد، وزاد في آخره «فإنها مؤمنة» . ⦗٢٣٠⦘\nوأخرجه أبو داود أيضًا مختصرًا، وأول حديثه، قال: قلت: يا رسول الله، جارية لي صَكَكْتُها صكَّةً، فعظَّم ذلك عليّ رسولُ الله - ﷺ - قلت: أفلا أعتقُها؟ ... وذكر الحديث (٢) .\nوكلهم أخرجوه عن مُعَاوية بن الحكم السُّلَمي، إلا مالكًا، فإنه أخرجه عن هلال بن أسامة عن عطاء بن يسار عن عُمر بن الحكم.\nقال بعض العلماء: هكذا قال مالك «عُمر بن الحَكَم» ولم تختلف الرواة عنه في ذلك، وهو وَهْمٌ عند جميع أهل العلم، وليس في الصَّحابة مَن يقال له: عمر بن الحكم، وإنما هو معاوية بن الحكم. كذلك قال فيه كل من روَى هذا الحديث عن هلال وغيره.\nوأما «عمر بن الحكم» فهو من التابعين، وهو عمر بن الحكم بن أبي الحكم، من بني عمرو بن عامر، وقيل: هو حَليفٌ لهم، وكان من ساكني المدينة، وتُوفِّي سَبْعَ عشرَة ومائةٍ.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فأَسفتُ: أَسِفَ الرجلُ يَأسَفُ أسفًا، فهو آسف: إذا غضب.\nرَقَبة: الرقبة في الأصل: العنق، جُعِل عبارة عن ذات الإنسان ⦗٢٣١⦘ الرقيق، ذكرًا كان أو أنثى.\nصككتها: الصَّكُّ: الضربُ، أراد أنه لطمها، وقد جاء في بعض الروايات: «فَلَطَمْتُها» .\n_________\n(١) لفظ الموطأ: إن جارية لي كانت.\n(٢) مسلم في \" المساجد \"، باب تحريم الكلام في الصلاة رقم (٥٣٧)، ومالك في \" العتق والولاء \"، باب ما يجوز من العتق في الرقبة الواجبة ٢/٧٧٦، ٧٧٧، وأبو داود في \" الأيمان والنذور \" باب في الرقبة المؤمنة رقم ٣٢٨٢، والنسائي في \" الصلاة \" باب الكلام في الصلاة ٣/١٤ - ١٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٤٧)، قال: حدثنا إسماعيل بن إبراهيم، قال: حدثني الحجاج بن أبي عثمان، وفي (٥/٤٤٨) قال: حدثنا عفان، قال: حدثنا همام، وفي (٥/٤٤٨)، قال: حدثنا عفان، قال: حدثنا أبان ابن يزيد العطار، وفي (٥/٤٤٨) قال: حدثنا يحيى بن سعيد، عن حجاج الصواف، والدارمي (١٥١٠) قال: حدثنا أبو المغيرة، قال: حدثنا الأوزاعي، وفي (١٥١١) قال: حدثنا صدقة، قال: أخبرنا ابن عُلَيَّة، ويحيى بن سعيد، عن حجاج الصواف، والبخاري في خلق أفعال العباد (٢٦) قال: حدثنا عبد الله بن محمد الجعفي، قال: حدثنا أبو حفص التنيسي، قال: حدثنا الأوزاعي، وفي جزء القراءة خلف الإمام (٦٩)، قال: حدثنا موسى، قال: حدثنا أبان، وفي (٧٠)، قال: حدثنا مسدد، قال: حدثنا يحيى، عن الحجاج، ومسلم (٢/٧٠، ٧١، ٧/٣٥)، قال: حدثنا أبو جعفر، محمد بن الصباح، وأبو بكر بن أبي شيبة، قالا: حدثنا إسماعيل بن إبراهيم، عن حجاج الصواف. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس، قال: حدثنا الأوزاعي.\nوأبو داود (٩٣٠، ٣٢٨٢، ٣٩٠٩)، قال: حدثنا مسدد، قال: حدثنا يحيي، عن الحجاج الصواف، وفي (٩٣٠)، قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا إسماعيل بن إبراهيم، عن حجاج الصواف، والنسائي (٣/١٤)، وفي الكبرى (٤٧١، ١٠٥٠)، قال: أخبرنا إسحاق بن منصور. قال: أخبرنا محمد بن يوسف، قال: حدثنا الأوزاعي، وفي الكبرى (تحفة الأشراف) (٨/١١٣٧٨) عن عَمرو بن علي، عن يحيى بن سعيد، عن الحجاج الصواف.\nأربعتهم - الحجاج بن أبي عثمان الصواف، وهمام وأبان بن يزيد، والأوزاعي- عن يحيى بن أبي كثير، عن هلال بن أبي ميمونة، عن عطاء بن يسار، فذكره.\n* وأخرجه مالك في الموطأ (٤٨٥)، والنسائي في الكبرى (تحفة الأشراف (٨/١١٣٧٨)، عن قتيبة.\n(ح) وعن الحارث بن مسكين عن عبد الرحمن بن القاسم كلاهما عن مالك عن هلال بن أسامة، عن عطاء ابن يسار، عن عمر بن الحكم فذكره.\nكذا يقول مالك: عمر بن الحكم، وفي رواية يحيى بن أبي كثير: معاوية بن الحكم.","vol":"1","page":229},{"text":"١٣ - (د) أبو هريرة - ﵁ - قال: إن رجلًا أتى النبي - ﷺ - بجارية سوداءَ، فقال: يا رسول الله، إنَّ عليّ رقَبةً مؤمنةً، فقال لها رسول الله - ﷺ -: «أيْنَ اللَّه»؟ فأشارتْ إلى السَّماء بإصبعها، فقال لها: «فمن أنا»؟ فأشارت إلى النبي - ﷺ - وإلى السماء - تعني: أنت رسول الله - فقال: «أعْتِقْها، فإنها مؤمنة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فإنها مؤمنة: قال الخطابي: إنما حكم بأنها مؤمنة بهذا القدر من قولها، وهو أنه لما سألها: أين الله؟ قالت: في السماء، وهذا القدر لا يكفي في ثبوت الإسلام والإيمان، دون الإقرار بالشهادتين، والتبرؤ من سائر الأديان؛ لأنه - ﷺ - رأى منها أمارة الإسلام، وأنها في دار الإسلام، وبين المسلمين، وتحت رقِّ المسلم، وهذا القدر يكفي عَلمًا لذلك.\nألا ترى أنا إذا رأينا رجلًا وامرأة مقيمين في بيت، فسألناه عنها، فقال: هي زوجتي، وصدَّقته على ذلك، فإننا نقبل قولهما، ولا نكشف عن أمرهما ⦗٢٣٢⦘ ولا نطلب منهما شرائطَ العقد، فإذا جاءنا رجل وامرأة أجنبيان، يريدان ابتداءَ عقد النكاح، فإننا نطالبهما بشروط النكاح، من إحضار الولي، والشهود، وغير ذلك، وكذلك الكافر إذا عُرض عليه الإسلام، لم نقتصر منه على قوله: إني مُسلم، حتى يَصفَ الإسلام بكماله وشرائطه.\nوإذا جاءنا من يُجهَلُ حالُهُ في الكفر والإيمان، فقال: إني مسلم، قبلناه، فإذا كان عليه أَمَارَةُ الإسلام - من هيئةٍ وإشارَةٍ ودارٍ - كان قَبول قوله أولى، بل يُحكم عليه بالإسلام، وإن لم يقل شيئًا.\n_________\n(١) في \" الأيمان والنذور \" باب في الرقبة المؤمنة رقم ٣٢٨٤، وفيه عبد الرحمن بن عبد الله المسعودي، وقد رمي بالاختلاط، لكن يشهد له حديث معاوية بن الحكم السابق فيتقوى به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف. أخرجه أبو داود [٣٢٨٤] قال: حدثنا إبراهيم بن يعقوب الجوزجاني، قال: حدثنا يزيد ابن هارون، قال: أخبرني المسعودي، عن عون بن عبد الله، عن عبد الله بن عتبة، فذكره.\nوأحمد (٢/٢٩١) عن يزيد بن هارون، عن المسعودي به.\nقلت: تقدم الإشارة إليه في الحديث رقم [١٠]، والمسعودي مختلط، وعندي المحفوظ كونه مرسلًا عن عبيد الله بن عبد الله بن عتبة، كما تقدم تحقيق ذلك.","vol":"1","page":231},{"text":"١٤ - (م ت) العباس بن عبد المطلب - ﵁ - قال: إنه سمع رسول الله - ﷺ - يقول: «ذَاقَ طَعْمَ الإيمانِ مَنْ رَضِيَ بالله ربًّا، وبالإسلام دينًا وبمحمَّدٍ رَسُولًا» .. أخرجه مسلم والترمذي (١) .\n_________\n(١) مسلم في \" الإيمان \"، باب الدليل على أن من رضي بالله ربًا ... رقم (٣٤)، والترمذي فيه: باب ثلاث من كن فيه وجد حلاوة الإيمان، رقم (٢٧٥٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٠٨) (١٧٧٨)، قال: حدثنا محمد بن إدريس - يعني الشافعي- قال: حدثنا عبد العزيز ابن محمد، وفي (١/٢٠٨) (١٧٧٩) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث بن سعد، ومسلم (١/٤٦)، قال: حدثنا محمد بن يحيى بن أبي عمر المكي، وبشر بن الحكم، قالا: حدثنا عبد العزيز، وهو ابن محمد الدَّرَاوَرْدي، و«الترمذي» (٢٦٢٣) قال: حدثنا قُتيبة، قال: حدثنا الليث.\nكلاهما - عبد العزيز، والليث- عن يزيد بن الهاد، عن محمد بن إبراهيم، عن عامر بن سعد، فذكره.","vol":"1","page":232},{"text":"١٥ - (د) عبد الله بن معاوية الغاضري - ﵁ - قال: قال رسول الله - ﷺ -: «ثلاثٌ من فَعلهنَّ فقد طَعم طَعْم الإيمان: مَن عَبد الله وحدَهُ، وعَلمَ أنه لا إله إلا الله، وأعطى زكاةَ ماله طيِّبَةً بها نفسُه رافِدَةً عليه كلَّ عامٍ، ولم يُعطِ الهَرِمَة، ولا الدَّرِنَةَ ولا المريضة، ولا الشَّرَطَ اللئيمة، ولكن من وسط أموالكم، فإن الله لم يسألكم خيره. ولم يأمركم بشرِّه» . ⦗٢٣٣⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n رافدة عليه: الرافدة: الفاعلة من الرِّفد، وهي العطاء والإعانة، أي: مُعينة له على أداء الزكاة، غير مُحدَّثة نفسه بمنعها، فهي تَرْفُدُه وتُعينُهُ.\nالهرمة: المسنَّة، الكبيرة السنّ من كلِّ حيوان.\nالدَّرنة: أراد بها: الرديئة، فجعل الرَّداءة دَرنًا، والدَّرَنُ: الوسخ.\nالشَرَط: الرذيلة من المال، كالصغيرة، والمسنة، والعجفاء، ونحو ذلك.\nاللئيمة: أَرْدَأ المال وأرذله.\n_________\n(١) في الزكاة رقم (١٥٨٢) باب في زكاة السائمة، وهو منقطع، قال الحافظ في \" التلخيص \" ١/٥٥: ورواه الطبراني، وجود إسناده، وسياقه أتم سندًا ومتنًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (١٥٨٢)، قال: وقرأت في كتاب عبد الله بن سالم بحمص-عند آل عمرو ابن الحارث الحمصي - عن زبيد، قال: أخبرني يحيى بن جابر، عن جبير بن نفير، عن عبد الله بن معاوية، فذكره.\nقال الحافظ الزيلعي: ولم يصل أبو داود به سنده، ووصله الطبراني، والبزار، وقد ذكرناه في أحاديث الأصول. نصب الراية (٢/٤٢٨) بتحقيقي. جوَّد الحافظ إسناده من رواية الطبراني، تلخيص الحبير (١/٥٥)، ومشاه الحافظ المنذري في الترغيب [١١٢٥/بتحقيقي]، وصححه الشيخ الألباني.","vol":"1","page":232},{"text":"١٦ - (س) بهز بن حكيم - ﵁ - عن أبيه عن جده قال: قلتُ: يا نبي الله، ما أتيتُك حتى حلفت أكثر من عددهنَّ - لأصابع يديه -: أن لا آتيك، ولا أتي دِينك، وإني كنتُ امرءًا لا أعْقِل شيئًا، إلا ما عَلَّمني اللهُ ورسولُهُ، وإني سألتُك بوجه الله، بم بَعثك الله إلينا؟ قال: «بالإسلام» قال: وما آياتُ الإسلام؟ قال: «أن تقول: أسلمت وجهي لله، وتخلَّيت، وتُقيمَ الصلاة، وتُؤتي الزكاة» .\nزاد في أخرى «كلُّ مُسلمٍ على مُسلِمٍ مُحرمٌ، أخوان نَصيران، لا يُقبَلُ عن مُشرِكٍ بعدَ ما أسلَمَ عملٌ، أو يُفارق المشركين إلى المسلمين» . أخرجه ⦗٢٣٤⦘ النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تَخلَّيتُ: تبرأت من الشرك، وانقطعت عنه.\nكُلُّ مسلم على مسلم محرم: يقال: أحرم الرجل: إذا اعتصمَ بحرمةٍ تمنع عنه، ويقال: إنه لمحرمٌ عنك: أي يحرم أذاك عليه، ويقال: مسلم محرم، وهو الذي لم يُخَلِّ من نفسه شيئًا يوقِعُ به، يريد: أن المسلم معتصم بالإسلام، ممتنع بحرمته ممن أراده، أو أراد ماله.\nأخوان نصيران: أي هما أخوان نصيران، أي: يتناصران ويتعاضدان، والنصير: فعيل بمعنى فاعل، ويجوز أن يكون بمعنى مفعول.\n_________\n(١) حديث حسن والرواية الأولى أخرجها النسائي في \" سننه \" ٥/٤، كتاب الزكاة: باب وجوب الزكاة والثانية في الزكاة أيضًا: باب من سأل بوجه الله ﷿ ٥/٨٢، ٨٣ وأخرج بعضه ابن ماجه رقم (٢٥٣٦)، كتاب \" الحدود \" باب المرتد عن دينه بلفظ \" لا يقبل الله من مشرك أشرك بعد ما أسلم عملًا حتى يفارق المشركين إلى المسلمين \". وأخرجه ابن حبان في \" صحيحه \" رقم (٢٨) موارد من حديث حماد بن سلمة عن أبي قزعة عن حكيم بن معاوية عن أبيه أنه قال: يا رسول الله والذي بعثك بالحق ما أتيتك حتى حلفت عدد أصابعي هذه أن لا آتيك فما الذي بعثك به؟ قال: \" الإسلام \" قال: وما الإسلام؟ قال: \" أن تسلم قلبك لله، وأن توجه وجهك لله، وأن تصلي الصلوات المكتوبة، وتؤدي الزكاة المفروضة، أخوان نصيران (ووقع في الموارد بصيران وهو تصحيف) لا تقبل من عبد توبة أشرك بعد إسلامه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/٤٤٦)، قال: حدثنا عبد الله بن الحارث، قال: حدثني شبل بن عباد، (ح) وابن أبي بكير، يعني يحيى بن أبي بكير، قال: حدثنا شبل بن عباد، قال: سمعت أبا قزعة، وفي (٥/٣) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. قال: أخبرنا أبو قزعة الباهلي. وفي (٥/٤) قال: حدثنا يحيى بن سعيد، عن بهز. وفي (٥/٤) قال: حدثنا إسماعيل. قال: أخبرنا بهز بن حكيم. والنسائي (٥/٤) (٨٢)، قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا معتمر، قال: سمعت بهز بن حكيم. وفي الكبرى - تحفة الأشراف- (٨/١١٣٩٧)، عن محمد بن إسماعيل بن إبراهيم، عن يحيى بن أبي بكير، عن شبل بن عباد، عن أبي قزعة.\nكلاهما - أبو قزعة، وبهز بن حكيم) عن حكيم بن معاوية، عن أبيه معاوية بن حيدة.\nقلت: مداره «بهز» وحديثه حسن، وقارنه أبو قزعة الباهلي.","vol":"1","page":233},{"text":"١٧ - (م) سفيان بن عبد الله الثقفي - ﵁ - قال: قلت: يا رسول الله، قل لي في الإسلام قولًا لا أسألُ عنه أحدًا بعدك، قال: ⦗٢٣٥⦘ «قل: آمَنْتُ بالله، ثم استقم» . أخرجه مسلم (١) .\n_________\n(١) رقم (٣٨) في الإيمان، باب جامع أوصاف الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عروة عن سفيان بن عبد الله - ﵁ -:\nأخرجه أحمد (٣/٤١٣)، قال: ثنا وكيع، وأبو معاوية، ومسلم (١/٤٧)، قال: ثنا أبو بكر بن أبي شيبة، وأبو كريب قالا: ثنا ابن نمير.\n(ح) وحدثنا قتيبة بن سعيد، وإسحاق بن إبراهيم جميعًا عن جرير.\n(ح) وحدثنا أبو كريب قال: ثنا أبو أسامة، كلهم عن هشام بن عروة عن أبيه.\n- ورواه عبد الله بن سفيان عن أبيه:\nأخرجه أحمد (٣/٤١٣)، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، وفي (٤/٣٨٤)، قال: ثنا هشيم، والدارمي (٢٧١٣)، قال: أخبرنا سعيد بن الربيع، قال: ثنا شعبة، والنسائي في الكبرى - التحفة (٤٤٧٨) عن بندار، عن غندر، عن شعبة.\n(ح) وعن إسماعيل بن مسعود، عن بشر بن المفضل، عن شعبة كلاهما عن يعلى بن عطاء، عن عبد الله ابن سفيان عن أبيه.","vol":"1","page":234},{"text":"١٨ - (س) أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ -: «مَنْ صلَّى صلاتَنا، واستقبل قبلَتنا، وأكل ذبيحتنا فهو المسلم» .أخرجه النسائي (١) .\n_________\n(١) في الإيمان - باب صفة الإسلام، ٨/١٠٥ ولفظه في آخره عنده \" فذلكم المسلم \".\nوأخرجه البخاري في الصلاة: باب فضل استقبال القبلة ١/٤١٧ بلفظ: \" من صلى صلاتنا، واستقبل قبلتنا، وأكل ذبيحتنا، فذلك المسلم الذي له ذمة الله وذمة رسوله، فلا تخفروا الله في ذمته \" وانظر الحديث رقم (٣٨) من هذا الكتاب. قال الحافظ في \" الفتح \": وفي الحديث تعظيم شأن القبلة، وذكر الاستقبال بعد الصلاة للتنويه به، وإلا فهو داخل في الصلاة، لكونه شرطًا من شروطها، وفيه أن أمور الناس محمولة على الظاهر، فمن أظهر شعار الدين أجريت عليه أحكام أهله ما لم يظهر منه خلاف ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه البخاري (١/٤٩٦) - الفتح - عن عمرو بن العباس، عن عبد الرحمن بن مهدي، عن منصور بن سعد، عن ميمون بن سياه عن أنس. والنسائي عن حفص بن عمرو، عن عبد الرحمن بن مهدي «به» .","vol":"1","page":235},{"text":"<span data-type=\"title\" id=toc-91>الفصل الثاني: في المجاز</span>\n١٩ - (خ م ت د س) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: «الإيمان بضع وسبعون شُعبة» .\nوفي رواية «بضْعٌ وستونَ (١)، والحياءُ شُعْبَةٌ من الإيمان» .\nزاد في رواية: «وأفضلها قول: لا إله إلا الله، وأدناها: إماطة الأذى ⦗٢٣٦⦘ عن الطريق» . أخرجوه، إلا «الموطأ» .\nوأسقط الترمذي من روايته «والحياءُ شُعْبَةٌ من الإيمان» .\nوعنده في أخرى «الإيمان أربعة وستُّون بابًا» .\nوعند النسائي في رواية أخرى «الحياءُ شعبة من الإيمان» مختصرًا (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بِضع: البِضعُ: القطعة من الشيء، وهو في العدد ما بين الثلاث إلى التسع؛ لأنه قطعة من العدد.\nالحياء من الإيمان: جعل الحياء - وهو غريزةٌ - من الإيمان - وهو اكتسابٌ -؛ لأن المستحيي ينقطع باستحيائه عن المعاصي، وإن لم يكن له تَقيَّةٌ، فصار كالإيمان الذي يقطع بينها وبينه، وإنما جعله بَعْضًا من الإيمان؛ لأن الإيمان بمجموعه ينقسم إلى ائتمار بما أمر الله به، وانتهاءٍ عما نهى الله عنه، فإذا حصل الانتهاء بالحياء كان بعضه. ⦗٢٣٧⦘\nالشُّعبة: الطائفة من كل شيء، والقِطْعَةُ منه.\nإماطة الأذى: أماط الشيء: إذا أزاله عنه، وأَذْهَبَهُ، والأذى في هذا الحديث، نحو الشَّوك والحجر وما أَشبَهَهُ.\n_________\n(١) هي للبخاري.\n(٢) البخاري في الإيمان: باب أمور الإيمان ١/٤٨، ٤٩، بلفظ \" الإيمان بضع وستون شعبة، والحياء شعبة من الإيمان \" ومسلم فيه: باب بيان عدد شعب الإيمان رقم (٣٥) وأبو داود في السنة: باب في رد الارجاء رقم (٤٦٧٦)، والترمذي في الإيمان، والنسائي فيه: باب ذكر شعب الإيمان ٨/١١٠، وأخرجه ابن ماجة في المقدمة رقم ٥٧ بلفظ \" الإيمان بضع وستون أو سبعون بابًا \". وكذا وقع التردد في رواية مسلم من طريق سهيل بن أبي صالح عن عبد الله بن دينار، ولأبي عوانة في \" صحيحه \" من طريق \" ست وسبعون أو سبع وسبعون \"، وقد رجح بعضهم رواية البخاري لأنها المتقنة وما عداها مشكوك فيها. قال الحافظ: وأما رواية الترمذي بلفظ \" أربع وستون \" فمعلولة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة أبو صالح.\n١ - أخرجه أحمد (٢/٣٧٩)، والترمذي (٢٦١٤)، قالا - أحمد بن حنبل، والترمذي -: حدثنا قُتيبة، قال: حدثنا بكر بن مُضر، عن عمارة بن غزية.\n٢ - وأخرجه أحمد (٢/٤١٤)، قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أخبرنا سُهيل بن أبي صالح، وفي (٢/٤٤٢، ٤٤٥)، قال: حدثنا وكيع، قال: حدثنا سُفيان، عن سهيل بن أبي صالح، والبخاري (١/٩)، قال: حدثنا عبد الله بن محمد الجُعفي، قال: حدثنا أبو عامر العقدي، قال: حدثنا سليمان بن بلال. وفي الأدب المفرد (٥٩٨)، قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، عن سهيل بن أبي صالح.\nومسلم (١/٤٦)، قال: حدثنا عُبيد الله بن سعيد، وعبد بن حُميد، قالا: حدثنا أبو عامر العقدي، قال: حدثنا سليمان بن بلال.\n(ح) وحدثنا زُهير بن حرب، قال: حدثنا جرير عن سهيل، و«أبو داود» (٤٦٧٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، قال: أخبرنا سهيل بن أبي صالح. وابن ماجة (٥٧)، قال: حدثنا علي بن محمد الطنافسي، قال: حدثنا وكيع، قال: حدثنا سفيان، عن سهيل بن أبي صالح.\n(ح) وحدثنا أبو بكر بن أبي شَيْبة، قال: حدثنا أبو خالد الأحمر، عن ابن عَجْلان.\n(ح) وحدثنا عمرو بن رافع، قال: حدثنا جرير، عن سهيل.\nوالترمذي (٢٦١٤)، قال: حدثنا أبو كُريب، قال: حدثنا وكيع، عن سفيان، عن سهيل بن أبي صالح، والنسائي (٨/١١٠)، قال: أخبرنا محمد بن عبد الله بن المُبارك، قال: حدثنا أبو عامر، قال: حدثنا سليمان، وهو ابن بلال.\n(ح) وأخبرنا أحمد بن سليمان، قال: حدثنا أبو داود، عن سفيان. قال: وحدثنا أبو نُعيم، قال: حدثنا سفيان، عن سهيل.\n(ح) وحدثنا يحيى بن حَبيب بن عربي، قال: حدثنا خالد، يعني ابن الحارث، عن ابن عجلان. ثلاثتهم -سهيل، وسليمان بن بلال، وابن عجلان-.\n(*) رواية عمارة بن غزية: «الإيمانُ أَرْبَعَةٌ وستون بابًا، أرفعها وأعلاها قول: لا إله إلا الله، وأدناها إماطة الأذى عن الطريق» .\n(*) رواية سهيل: «الإيمانُ بِضْعٌ وسِتُّونَ، أوْ بِضْعٌ وسبعون شُعْبَةً أفضلُها لا إله إلا الله، وأدْناها إماطةُ الأذى عن الطريق، والحياءُ شُعبةٌ من الإيمان» .\n(*) رواية وكيع عند أحمد (٢/٤٤٢)، ومحمد بن عجلان عند النسائي مختصرة على: «الحياءُ شُعبة من الإيمان» .\nورواه يزيد بن الأصم عن أبي هريرة - ﵁ -.\nأخرجه أحمد (٢/٤٤٥)، قال: حدثنا وكيع، قال: ثنا جعفر بن برقان عن يزيد الأصم، فذكره.","vol":"1","page":235},{"text":"٢٠ - (خ م ت س) أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ -: «ثلاثٌ من كُنُّ فيه وجدَ بهنَّ طَعْمَ الإيمان: مَن كان اللَّهُ ورسولُهُ أحبَّ (١) إليه مما سواهما، ومَنْ أحبَّ عبدًا لا يُحِبُّهُ إلا لله، ومن يكْرهُ أن يعودَ في الكفر - بعد أن أنقذه الله منه - كما يكرَه أن يُلقى في النار» .\nوفي أخرى «من كان أن يُلقى في النار أحبَّ إليه من أن يَرْجِعَ يهوديًا أو نصرانيًا..» أخرجه البخاري ومسلم والترمذي والنسائي (٢) .\nوللنسائي (٣) في رواية أخرى: «ثلاثٌ من كنَّ فيه وجد حَلاوَةَ الإيمان ⦗٢٣٨⦘ وطَعْمَهُ: أنْ يكون اللَّهُ ورسوله أحبَّ إليه مما سواهُما، وأن يُحِبَّ في الله، ويُبغِضَ في الله، وأن توقَدَ نارٌ عظيمَةٌ فيقعَ فيها أحبُّ إليه من أن يُشرِكَ بالله شيئًا» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أنقذه: الإنقاذ: التخليص والإنجاء.\n_________\n(١) قال البيضاوي: المراد بالحب هنا، الحب العقلي الذي هو إيثار ما يقتضي العقل السليم رجحانه، وإن كان على خلاف هوى النفس، كالمريض يعاف الدواء بطبعه، فينفر عنه، ويميل إليه بمقتضى عقله فيهوى تناوله، فإذا تأمل المرء أن الشارع لا يأمر ولا ينهى إلا بما فيه إصلاح عاجل، أو خلاص آجل، والعقل يقتضي رجحان جانب ذلك، تمرن على الائتمار بأمره بحيث يصير هواه تبعًا له، ويلتذ بذلك التذاذًا عقليًا، إذ الالتذاذ العقلي إدراك ما هو كمال وخير من حيث هو كذلك.\n(٢) البخاري في \" الإيمان \" ١/٥٦ - ٥٨، باب حلاوة الإيمان، وأخرجه فيه أيضًا، باب من كره أن يعود في الكفر، وفي الأدب: باب الحب في الله، وفي الاكراه: باب من اختار القتل والضرب والهوان على الكفر. وأخرجه مسلم في الإيمان باب بيان خصال الإيمان رقم (٤٣)، والترمذي فيه رقم (٢٩٢٦)، باب ١٠، والنسائي فيه أيضًا - باب حلاوة الإيمان ٨/٩٦، وأخرجه ابن ماجة في الفتن، باب الصبر على البلاء رقم (٤٠٣٣) .\n(٣) ٨/٩٤ - ٩٦ باب طعم الإيمان وحلاوته، وإسنادها صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أحمد بن حنبل، وابن المثنى، ومحمد بن عبد الله، وإسحاق، وابن أبي عمر، وابن بشار- عن عبد الوهاب بن عبد المجيد، عن أيوب، عن أبي قلابة، فذكره.\n- ورواه قتادة عن أنس:\nأخرجه أحمد (٣/١٧٢، ٢٧٥)، قال: حدثنا محمد بن جعفر، وحجاج. وفي (٣/٢٤٨)، قال: حدثنا عفان. والبخاري (١/١٢)، قال: حدثنا سليمان بن حرب. وفي (٨/١٧)، قال: حدثنا آدم. ومسلم (١/٤٨)، وابن ماجة (٤٠٣٣)، قالا: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. والنسائي (٨/٩٦)، قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله بن المبارك.\nستتهم - ابن جعفر، وحجاج، وعفان، وسليمان، وآدم، وابن المبارك- عن شعبة عن قتادة.\nوأخرجه أحمد (٣/٢٧٢)، قال: حدثنا روح، قال: حدثنا شعبة، عن قتادة، قال: سمعت أنسًا يحدث عن النبي - ﷺ - قال: «لا يُؤْمِنُ أحدكم حتى يُحب للناس ما يحبُّ لنفسه، وحتى يحب المرء لا يحبه إلا لله ﷿» .\n- ورواه ثابت عن أنس:\n١ - أخرجه أحمد (٣/١٧٤)، قالك حدثنا مؤمل بن إسماعيل، وعفان. وفي (٣/٢٣٠)، قال: حدثنا يونس، وحسن بن موسى. وفي (٣/٢٨٨)، قال: حدثنا عفان. وعبد بن حميد (١٣٢٨)، قال: حدثني سليمان بن حرب، وفي (٣/٢٠٨) قال: حدثنا روح، قال: حدثنا شعبة. وفي (٣/٢٠٧، ٢٥٥)، قال: حدثنا أسود بن عامر، قال: أخبرنا أبو بكر بن عَيَّاش.\nوالبخاري (٩/٨٠)، قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير.\nومسلم (٨/٤٢)، قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، كلاهما عن جرير.\nثلاثتهم - شعبة، وأبو بكر بن عياش، وجرير- عن منصور بن المعتمر.\n٢ - وأخرجه البخاري (٨/٤٩)، ومسلم (٨/٤٣)، قال: حدثني محمد بن يحيى بن عبد العزيز اليَشْكُري. كلاهما - البخاري، واليشكري- قالا: حدثنا عبد الله بن عثمان بن جبلة (عبدان)، قال: أخبرني أبي، عن شعبة، عن عمرو بن مُرَّة.\nكلاهما - منصور، وعمرو - عن سالم بن أبي الجعد، فذكره.","vol":"1","page":237},{"text":"٢١ - (خ م س) أنس بن مالك - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: «لا يُؤمن أحدُكم حتَّى أكونَ أحبَّ إليه مِنْ والده وولدِهِ والنَّاس أجمعين» . أخرجه البخاري ومسلم والنسائي (١) .\nوللنسائي (٢) في أخرى «حتى أكونَ أحبَّ إليه من ماله وأهله والناس أجمعين» .\n_________\n(١) البخاري في الإيمان ١/٥٥، باب حب الرسول ﷺ من الإيمان، ومسلم فيه: باب وجوب محبة رسول الله ﷺ رقم ٤٤، والنسائي فيه أيضًا ٨/١١٤، ١١٥ باب علامة الإيمان وأخرجه ابن ماجة في المقدمة رقم ١٦٧.\n(٢) في الإيمان ٨/١٥ وهي رواية لمسلم أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أنس قتادة:\nأخرجه أحمد (٣/١٧٧، ٢٧٥)، قال: حدثنا محمد بن جعفر، وحجاج. وعبد بن حميد (١١٧٦)، قال: أخبرنا يزيد بن هارون. والدارمي (٢٧٤٤)، قال: أخبرنا يزيد بن هارون، وهاشم بن القاسم، والبخاري (١/١٠)، قال: حدثنا آدم. ومسلم (١/٤٩)، وابن ماجة (٦٧)، قالا: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. والنسائي (٨/١١٤)، قال: أخبرنا حميد بن مسعدة، قال: حدثنا بشر بن المفضل.\nستتهم - محمد بن جعفر، وحجاج، ويزيد بن هارون، وهاشم، وآدم، وبشر- عن شعبة، عن قتادة، فذكره.\n- ورواه عبد العزيز بن صهيب عن أنس:\n١ - أخرجه البخاري (١/١٠)، قال: حدثنا يعقوب بن إبراهيم، ومسلم (١/٤٩)، قال: حدثني زهير بن حرب. والنسائي (٨/١١٥) قال: أخبرنا الحسين بن حُريث. ثلاثتهم عن إسماعيل بن عُلية.\n٢ - وأخرجه مسلم (١/٤٩)، قالك حدثنا شيبان بن أبي شيبة - هو ابن فرُّوخ-، والنسائي (٨/١١٥)، قال: أنبأنا عمران بن موسى، كلاهما عن عبد الوارث بن سعيد.\nكلاهما - إسماعيل، وعبد الوارث- عن عبد العزيز، فذكره.\nقلت: ورواية عبد العزيز بها اللفظ المعزو للنسائي.","vol":"1","page":238},{"text":"٢٢ - (خ س) أبو هريرة - ﵁ - قال: قال رسول اللهﷺ -: «والذي نفسي بيده، لا يُؤمِنُ أحَدُكُم حتَّى أكونَ أحبَّ إليه من وَلَدِهِ ووَالِدِهِ» . أخرجه البخاري والنسائي (١) .\n_________\n(١) البخاري ١/٥٤، ٥٥، باب علامة الإيمان، والنسائي ٨/١٥ في الإيمان، باب علامة الإيمان وفي هذا الحديث دليل على جواز الحلف على الأمر المهم توكيدًا، وإن لم يكن هناك مستحلف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه الأعرج عن أبي هريرة:\nأخرجه البخاري (١/١٠)، قال: ثنا أبو اليمان، والنسائي (٨/١١٥)، قال: أخبرنا عمران بن بكار، قال: ثنا علي بن عياش، كلاهما عن أبي الزناد، عن الأعرج عبد الرحمن بن هرمز به.","vol":"1","page":238},{"text":"٢٣ - (خ م ت س) أنس بن مالك - ﵁ - قال: سمعت رسولَ الله - ﷺ - يقول: «لا يُؤمِنُ أحدُكُمْ حتَّى يُحِبَّ لأخيه ما يُحِبُّ لنفسه» .\nوفي أخرى: «حتى يُحِبَّ لأخيه» أو قال: «لجاره» .\nوفي أخرى قال: «والَّذي نفسي بيده لا يُؤمن عبدٌ ...» الحديث. أخرجه البخاري ومسلم.\nووافقهما الترمذي والنسائي على الرواية الأولى.\nوالنسائي على الثالثة، وزاد «من الخير» (١) .\n_________\n(١) البخاري ١/٥٣، ٥٤، باب علامة الإيمان، ومسلم في الإيمان رقم ٤٥ باب الدليل على أن من خصال الإيمان أن يحب لأخيه المسلم ما يحب لنفسه، والنسائي ٨/١١٥، فيه باب علامة الإيمان، وإسناده صحيح. والترمذي رقم ٢٥١٧ في صفة القيامة باب: (٥٩)، وأخرجه ابن ماجة في المقدمة رقم ٦٦. قال الحافظ في \" الفتح \" ١/٥٤: والمراد بالنفي كمال الإيمان، ونفي اسم الشيء على معنى نفي الكمال عنه مستفيض في كلامهم، كقولهم: فلان ليس بإنسان. فإن قيل: فيلزم أن يكون من حصلت له هذه الخصلة مؤمنًا كاملًا وإن لم يأت ببقية الأركان؟ أجيب بأن هذا ورد مورد المبالغة، أو يستفاد من قوله \" لأخيه المسلم \" ملاحظة بقية صفات المسلم، وقد صرح ابن حبان من رواية ابن عدي عن حسين المعلم بالمراد، ولفظه \" لا يبلغ عبد حقيقة الإيمان \" ومعنى الحقيقة هنا الكمال ضرورة أن من لم يتصف بهذه الصفة لا يكون كافرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٧٦، ٢٧٢)، قال: حدثنا محمد بن جعفر، وحجاج.، وفي (٣/٢٧٨) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي، و«عبد بن حميد» (١١٧٥)، والدارمي (٢٧٤٣)، قالا: أخبرنا يزيد بن هارون.\nوالبخاري (١/١٠)، قال: حدثنا مسدّد، قال: حدثنا يحيى، ومسلم (١/٤٩)، وابن ماجة (٦٦) قالا: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. والترمذي (٢٥١٥)، قال: حدثنا سويد ابن نصر قال: أخبرنا عبد الله بن المبارك. والنسائي (٨/١١٥)، قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا النضر وفي (٨/١١٥) قال: أنبأنا حميد بن مسعدة، قال: حدثنا بشر. ثمانيتهم - ابن جعفر، وحجاج، ومعاذ، ويزيد، ويحيى، وابن المبارك، والنضر، وبشر- عن شعبة.\n٢ - وأخرجه أحمد (٣/٢٠٦)، قال: حدثنا روح، والبخاري (١/١٠)، قال: حدثنا مسدد، قال: حدثنا يحيى، ومسلم (١/٤٩)، قال: حدثني زهير بن حرب، قال: حدثنا يحيى، والنسائي (٨/١١٥)، قال: أخبرنا موسى بن عبد الرحمن، قال: حدثنا أبو أسامة، ثلاثتهم - روح، ويحيى، وأبو أسامة - عن حسين المعلم.\n٣ - وأخرجه أحمد (٣/٢٥١)، قال: حدثنا عفان. وفي (٣/٢٨٩)، قال: حدثنا بهز. قالا - عفان، وبهز-: حدثنا همان بن يحيى.\nثلاثتهم - شعبة، وحسين، وهمام- عن قتادة، فذكره.","vol":"1","page":239},{"text":"٢٤ - (د) أبو أمامة الباهلي - ﵁ - أن رسول الله - ﷺ - قال: «من أحبَّ للَّه، وأبْغَضَ لله، وأعطَى لله ومنع للهِ، فقد استكمل الإيمانَ» .\nأخرجه أبو داود (١) .\n_________\n(١) أبو داود رقم ٤٦٨١ في السنة باب الدليل على زيادة الإيمان، وأخرجه أحمد في المسند ٣/٤٣٨ و٤٤٠، وهو حديث حسن. فإن رجال إسناده ثقات ما خلا القاسم بن عبد الرحمن الشامي الراوي ⦗٢٤٠⦘ عن أبي أمامة، فقد تكلم فيه غير واحد، لكن ذكروا أن حديث الثقات عنه مستقيم. وهذا منها، ويشهد له حديث معاذ بن أنس الآتي بعده، فيصح به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه أبو داود [٤٦٨١] قال: ثنا مؤمل بن الفضل، قال: حدثنا محمد بن شعيب بن شابور، عن يحيى ابن الحارث، عن القاسم عن أبي أمامة.\nقلت: إسناده معلول بالقاسم بن عبد الرحمن الشامي، مُختلف فيه.\nومشاه الحافظ المنذري في ترغيبه [٤٤٣٨] بتحقيقي، وصححه الألباني.","vol":"1","page":239},{"text":"٢٥ - (ت) معاذ بن أنس الجهنيُّ - ﵁ - أن النبي - ﷺ - قال: «من أعطى لله، ومنع لله، وأحبَّ للَّهِ، وأبغض لله، فقد استكمل إيمانَه» أخرجه الترمذي (١) . وقال: هذا حديث منكر [حسن] (٢) .\n_________\n(١) رقم ٢٥٢٣ في صفة القيامة باب ٦١، وإسناده قوي، وصححه الحاكم، وفي الباب عند أبي داود رقم ٤٥٩٩ من حديث أبي ذر مرفوعًا \" أفضل الأعمال الحب في الله والبغض في الله \" وفيه ضعف، وعند أحمد ٣/٤٣٠ من حديث عمرو بن الجموح \" لا يجد العبد صريح الإيمان حتى يحب لله ويبغض لله \" وفيه ضعف. وعنده أيضًا ٤/٢٨٦ من حديث البراء \" أوثق عرى الإيمان الحب في الله والبغض في الله \" وله شاهد عند الطبراني في \" الكبير \" من حديث ابن مسعود.\n(٢) زيادة لم ترد في الأصل، وفي بعض نسخ الترمذي: هذا حديث حسن دون قوله: منكر. ولعلها هي الصواب إذ لا وجه لكون هذا الحديث منكرًا. على أن المتقدمين من الأئمة كثيرًا ما يطلقون هذا اللفظ على ما تفرد به راويه وإن كان من الثقات فيكون حديثه صحيحًا غريبًا، انظر مقدمة \" الفتح \" للحافظ ابن حجر صفحة (٤٣٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدًا: أخرجه أحمد (٣/٤٣٨)، قال: ثنا حسن، قال: ثنا ابن لهيعة، عن زبان. وفي (٣/٤٤٠) قال: ثنا عبد الله بن يزيد - بحفظه- قال: ثني سعيد بن أيوب أبو يحيى، قال: ثنا أبو مرحوم عبد الرحيم بن ميمون والترمذي [٢٥٢١] قال: ثنا عباس الدُّوري، قال: ثنا عبد الله بن يزيد، قال: ثنا سعيد ابن أبي أيوب، عن أبي مرحوم.\nكلاهما عن سهل بن معاذ بن أنس الجهني، فذكره.\nقلت: رواه الحاكم في المستدرك (٢/١٦٤)، وصححه، ووافقه الذهبي، وللحديث شواهد قد ترتقي به للحسن منها عن البراء، وعمرو بن الجموح أخرجهما أحمد في المسند (٣/٤٣٠)، (٤/٢٨٦) .","vol":"1","page":240},{"text":"٢٦ - (ت س) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: «المسلمُ من سَلِمَ المسلمون من لسانه ويده، والمؤمن: من أمِنَهُ الناسُ على دمائهم وأموالهم» . أخرجه الترمذي والنسائي (١) .\n_________\n(١) الترمذي رقم ٢٦٢٩ في الإيمان باب ١٢، والنسائي ٨/١٠٤، ١٠٥ باب صفة المؤمن، وإسناده قوي، وأخرجه ابن حبان في \" صحيحه \" رقم ٢٦ موارد من حديث أنس بن مالك أن رسول الله ﷺ قال: \" المؤمن من أمنه الناس، والمسلم من سلم المسلمون من لسانه ويده، والمهاجر من هجر السوء، والذي نفس محمد بيده لا يدخل الجنة من لا يأمن جاره بوائقه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: رواه الترمذي، والنسائي جميعًا في «الإيمان»، عن قتيبة، عن ليث عن ابن عجلان عن القعقاع بن حكيم عن أبي صالح عن أبي هريرة به.\nوقال الترمذي: هذا حديث حسن صحيح - وفي الباب عن جابر، وأبي موسى، وعبد الله بن عمرو. السنن (٥/١٨) [٢٦٢٧] .\nقلت: وعن أنس بن مالك أخرجه ابن حبان [٢٦/موارد] .","vol":"1","page":240},{"text":"٢٧ - (خ م د س) عبد الله بن عمرو بن العاص - ﵄ - أن رسول الله - ﷺ - قال: «المسلِمُ: مَن سلمَ المسلمون من لسانه ويده، والمهاجِرُ ⦗٢٤١⦘ مَن هَجَرَ ما نَهاهُ الله عنه» . هذا لفظ البخاري وأبي داود والنسائي. إلا أنَّ النسائي قال: «مَن هجر ما حرَّم اللَّهُ عليه» . وأخرجه مسلم فقال: إنَّ رجلًا سألَ النبيَّ - ﷺ -: أيُّ المسلمين خَيْرٌ؟ قال: «من سلم المسلمون من لسانه ويده (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n المهاجر: أصل المُهَاجَرَة عند العرب: أن ينتقل الإنسان من البادية إلى المدن والقرى.\nوالمراد به في الشريعة: من فارق أهله ووطنه وجاء إلى بلد الإسلام (٢)، وقَصَدَ النبي - ﷺ - رغبةً فيه وإيثارًا.\n_________\n(١) البخاري ١/٥٠، ٥١ في الإيمان: باب المسلم من سلم المسلمون من لسانه ويده. ومسلم رقم (٤٠) في الإيمان: باب بيان تفاضل الإسلام، وأبو داود رقم ٢٤٨١ في الجهاد: باب في الهجرة، والنسائي ٨/١٠٥ في الإيمان: باب صفة المسلم.\n(٢) وفي نسخة: إلى المسلمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٩٥)، قال: حدثنا سفيان، قال: حدثنا داود بن أبي هند. وفي (٥٩٦) قال: حدثنا سفيان، قال: وحدثناه ابن أبي خالد. وأحمد (٢/١٦٣)، (٦٥١٥)، (٢/١٩٢) (٦٨٠٦) قال: حدثنا يحيى بن سعيد، عن إسماعيل، وفي (٢/١٩٣) (٦٨١٤)، قال: حدثنا وكيع، قال: حدثنا زكريا، وفي (٢/٢٠٥) (٦٩١٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شُعبة، عن إسماعيل، يعني ابن أبي خالد. وفي (٢/٢١٢)، (٦٩٨٢)، قال: حدثنا حسين بن محمد، قال: حدثنا شعبة، عن إسماعيل، وعبد الله ابن أبي السَّفَر. وفيه (٢/٢١٢) (٦٩٨٣)، قال: حدثنا أبو نُعيم، قال: حدثنا زكريا. وفي (٢/٢٢٤)، (٧٠٨٦) قال: حدثنا محمد بن عُبيد، قال: حدثنا زكريا. والدارمي (٢٧١٩)، قال: أخبرنا أبو نعيم، قال: حدثنا زكريا. والبخاري (١/٩) قال: حدثنا آدم بن أبي إياس، قال: حدثنا شعبة، عن عبد الله بن أبي السفر، وإسماعيل بن أبي خالد. وفي (٨/١٢٧)، قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي الأدب المفرد (١١٤٤)، قال: حدثنا محمد بن سلام، قال: أخبرنا عَبْدة، عن ابن أبي خالد. وأبو داود (٢٤٨١)، قال: حدثنا مُسَدَّد، قال: حدثنا يحيى، عن إسماعيل بن أبي خالد. والنسائي (٨/١٠٥) قال: أخبرنا عَمرو ابن علي، قال: حدثنا يحيى، عن إسماعيل. وفي الكبرى (تحفة الأشراف) (٨٨٣٤) عن محمد بن عبد الله ابن يزيد، عن سفيان بن عُيينة، عن إسماعيل.\n(ح) وعن يوسف بن عيسى، عن الفضل بن موسى، عن إسماعيل.\nأربعتهم - داود بن أبي هند، وإسماعيل بن أبي خالد، وزكريا بن أبي زائدة، وعبد الله بن أبي السفر- عن الشعبي، فذكره.\n(*) في رواية داود بن أبي هند: «... والمُهَاجِرُ من هَجرَ السُّوء - أو قال -: مَا نَهَى اللهُ عَنْهُ» .","vol":"1","page":240},{"text":"٢٨ - (م) جابر بن عبد الله - ﵄ - قال:إنه سمع رسول الله - ﷺ - يقول: «المسلم من سلم المسلمون من لسانه ويده» . أخرجه مسلم (١) .\n_________\n(١) رقم ٤٠ في الإيمان: باب تفاضل الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن جابر أبو الزبير:\n١ - أخرجه الحميدي (١٢٧٦)، والترمذي (٣٨٧)، قال: حدثنا ابن أبي عمر. كلاهما - الحميدي، وابن أبي عمر- عن سفيان بن عيينة.\n٢ - وأخرجه أحمد (٣/٣٢٥)، قال: حدثنا أبو عبيدة الحداد. وفي (٣/٣٧٤)، قال: حدثنا كثير بن هشام، وعبد بن حميد (١٠٦٣)، قال: حدثني مسلم بن إبراهيم. ومسلم (١/٦٦)، قال: حدثني إسحاق ابن منصور، قال: أخبرنا معاذ - وهو ابن هشام -.\nأربعتهم - أبو عبيدة، وكثير، ومسلم، ومعاذ - قالوا: حدثنا هشام الدسْتَوائي.\n٣ - وأخرجه أحمد (٣/٣٩١) قال: حدثنا النضر بن إسماعيل أبو المغيرة، وعبد بن حميد (١٠٦٠)، قال: أخبرنا عبيد الله بن موسى.\nكلاهما - النضر، وعبيد الله - عن ابن أبي ليلى.\n٤ - وأخرجه أحمد (٣/٣٤٦)، قال: حدثنا موسى، قال: حدثنا ابن لَهيعة.\n٥ - وأخرجه مسلم (١/٤٨)، قال: حدثنا حسن الحُلواني، وعبد بن حميد، وفي (٢/١٧٥) قال: حدثنا عبد بن حميد. وابن ماجة (١٤٢١)، قال: حدثنا بكر بن خلف أبو بشر.\nثلاثتهم - حسن، وعبد، وبكر - عن أبي عاصم، عن ابن جريج.\n٦ - وأخرجه مسلم (١/٦٦)، قال: حدثني أبو أيوب الغيلاني - سليمان بن عبيد الله- وحجاج بن الشاعر، قالا: حدثنا عبد الملك بن عمرو قال: حدثنا قرة.\nستتهم - سفيان، وهشام، وابن أبي ليلى، وابن لهيعة، وابن جريج، وقرة- عن أبي الزبير، فذكره.\nقلت: رواية أبي الزبير عن جابر فيها مقال مشهور، وعندي غض الطرف عنها. والله أعلم.\nك","vol":"1","page":241},{"text":"٢٩ - (خ م ت س) أبو موسى الأشعري - ﵁ - قال: قلت: يا رسول الله، أيُّ المسلمين أفضل؟ قال: «من سلم المسلمون من لسانه ⦗٢٤٢⦘ ويده» . أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n_________\n(١) البخاري ١/٥٢ في الإيمان: باب من سلم المسلمون من لسانه ويده. ومسلم رقم ٤٢ في الإيمان: باب بيان تفاضل الإسلام. والترمذي ٢٥٠٦ في صفة القيامة: باب المسلم من سلم المسلمون من لسانه ويده، والنسائي ٨/١٠٦، ١٠٧ في الإيمان: باب: أي الإسلام أفضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/١٠)، قال: حدثنا سعيد بن يحيى بن سعيد القرشي، قال: حدثنا أبي. ومسلم (١/٤٨)، قال: حدثنا سعيد بن يحيى بن سعيد الأموي، قال: حدثني أبي.\n(ح) وحدثنيه إبراهيم بن سعيد الجوهري، قال: حدثنا أبو أسامة. والترمذي (٢٥٠٤)، (٢٦٢٨)، قال: حدثنا إبراهيم بن سعيد الجوهري، قال: حدثنا أبو أسامة. والنسائي (٨/١٠٦)، قال: أخبرنا سعيد بن يحيى بن سعيد الأموي، عن أبيه.\nكلاهما - يحيى بن سعيد، وأبو أسامة- عن بُريدة بن عبد الله بن أبي بردة بن أبي موسى، عن أبي بردة، فذكره.","vol":"1","page":241},{"text":"٣٠ - (خ م س) عبد الله بن عمرو بن العاص - ﵄ - أن رَجُلًا سأل النبي - ﷺ -، قال: أيُّ الإسلامِ خيرٌ؟ قال: «تُطعِمُ الطعامَ، وتَقْرَأُ السلامَ على مَنْ عَرَفْتَ ومَنْ لم تَعرِف» . أخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) البخاري ١/٥٢، ٥٣ في الإيمان: باب إطعام الطعام من الإسلام. ومسلم رقم ٣٩ في الإيمان: باب بيان تفاضل الإسلام، والنسائي ٨/١٠٧، باب أي الإسلام خير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٩) (٦٥٨١)، قال: حدثنا حجاج، وأبو النضر، والبخاري (١/١٠)، قال: حدثنا عَمرو بن خالد. وفي (١/١٤)، وفي الأدب المفرد (١٠١٣)، قال: حدثنا قُتيبة. وفي (٨/٦٥)، قال: حدثنا عبد الله بن يوسف. وفي الأدب المفرد (١٠٥٠)، قال: حدثنا عبد الله بن صالح. ومسلم (١/٤٧)، قال: حدثنا قُتيبة بن سعيد.\n(ح) وحدثنا محمد بن رُمح بن المُهاجر، وأبو داود (٥١٩٤)، قال: حدثنا قتيبة بن سعيد، وابن ماجة (٣٢٥٣)، قال: حدثنا محمد بن رُمح والنسائي (٨/١٠٧)، قال: أخبرنا قتيبة.\nسبعتهم - حجاج بن محمد، وأبو النضر هاشم بن القاسم، وعَمرو، وقتيبة، وعبد الله بن يوسف، وعبد الله ابن صالح، ومحمد بن رُمح- عن الليث، قال: حدثني يزيد بن أبي حَبيب، عن أبي الخير، فذكره.","vol":"1","page":242},{"text":"٣١ - (ت) أبو سعيد الخدري - ﵁ - أن رسول الله - ﷺ - قال: «إذا رأيتم الرجل يَعتَادُ المسجِدَ، فاشْهَدُوا لَهُ بالإيمان، فإنَّ الله ﷿ يقول: ﴿إنَّمَا يَعْمُرُ مساجد اللهِ مَنْ آمَنَ بالله واليومِ الآخِرِ ...﴾ الآية [التوبة: الآية ١٧] .» أخرجه الترمذي (١) .\n_________\n(١) رقم ٣٠٩٢ في التفسير من سورة التوبة، وأخرجه الدارمي وابن ماجة، كلهم من حديث دراج أبي السمح، عن أبي الهيثم، عن أبي سعيد الخدري. نقول: ذكر الحافظ في \" التقريب \" في ترجمة دراج أنه صدوق لكن في حديثه عن أبي الهيثم ضعيف. وقد ضعفه الذهبي في \" تلخيص المستدرك \" ومغلطاي في شرح ابن ماجة، ومع ذلك فقد حسنه الترمذي وصححه ابن خزيمة وابن حبان والحاكم، كما قال المنذري في \" الترغيب والترهيب \" في الترغيب في لزوم المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١ - أخرجه أحمد (٣/٦٨) قال: حدثنا سُريج، قال: حدثنا ابن وهب. والدارمي (١٢٢٦) قال: أخبرنا عبد الله بن الزبير الحُميدي، قال: حدثنا عبد الله بن وَهْب، وابن ماجة (٨٠٢)، قالك حدثنا أبو كُريب قال: حدثنا رِشْدِين بن سعد، والترمذي (٢٦١٧)، قال: حدثنا ابن أبي عمر، قال: حدثنا عبد الله بن وَهْب. وفي (٣٠٩٣) قال: حدثنا أبو كريب، قال: حدثنا رِشْدِين بن سعد. وابن خزيمة (١٥٠٢)، قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا عبد الله بن وَهْب. كلاهما - ابن وهب، ورشدين - عن عَمرو ابن الحارث.\n٢ - وأخرجه أحمد (٣/٧٦)، وعبد بن حميد (٩٢٣)، قالا: حدثنا الحسن بن موسى، قال: حدثنا عبد الله بن لهيعة.\nكلاهما - عمرو بن الحارث، وابن لهيعة - عن درَّاج أبي السَّمْح، عن أبي الهيثم، فذكره.\nقلت: ومداره على درَّاج عن أبي الهيثم، وقد ضعفوه، ومشاه بعضهم في غير روايته عن أبي الهيثم.","vol":"1","page":242},{"text":"٣٢ - (د) أنس - ﵁ - أن رسول الله - ﷺ - قال: «ثلاثة مِنْ أصل الإيمان: الكفّ عمّن قال: لا إله إلا الله، ولا نُكَفِّرُهُ بذَنْبٍ، ولا ⦗٢٤٣⦘ نُخرجُه من الإسلام بِعمَلٍ، والجهاد ماضٍ مُنذُ بَعَثَنِي الله إلى أن يُقاتِلَ آخِرُ هذه الأمَّةِ الدَّجّالَ، لا يُبْطِلُه جَوْرُ جائرٍ ولا عدلُ عادِلٍ، والإيمانُ بالأقدار» . أخرجه أبوداود (١) .\n_________\n(١) أبو داود رقم ٢٥٣٢ في الجهاد: باب في الغزو مع أئمة الجور، وفي سنده يزيد بن أبي نشبة الراوي عن أنس بن مالك وهو مجهول كما في \" التقريب \" لكن معني الحديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه أبو داود (٢٥٣٢)، قال: ثنا سعيد بن منصور، قال: ثنا أبو معاوية، قال: حدثنا جعفر بن برقان، عن يزيد بن أبي نبشة عن أنس.\nقلت: الراوي عن أنس مجهول، راجع ترجمته من:\nالتهذيب (١١/٣٦٤)، ميزان الاعتدال (٤/٤٤٠)، الإكمال لابن ماكولا (٥/٨٣)، والحديث بنحوه ثابت عن أنس - ﵁ - من غير هذا الطريق.","vol":"1","page":242},{"text":"٣٣ - (م د) أبو هريرة - ﵁ - قال: جاء ناسٌ من أصحاب رسول الله - ﷺ -، إلى النبي - ﷺ -، فسألوه: إنَّا نَجدُ في أنفسنا ما يتعاظَمُ أحدُنا أن يتكلَّم به؟ قال: «وقد وجَدتُموه؟» قالوا: نعم، قال: «ذاك صَريحُ الإيمان» (١) . وفي أخرى «الحمد لله الذي ردَّ كيدَهُ إلى الوسوسة» . أخرجه مسلم وأبو داود (٢) .\n_________\n(١) أي: إن استعظامكم الكلام به هو صريح الإيمان، فإن استعظام هذا وشدة الخوف منه ومن النطق به فضلًا عن اعتقاده، إنما يكون لمن استكمل الإيمان استكمالًا محققًا، وانتفت عنه الريبة والشكوك.\n(٢) مسلم في الإيمان: باب بيان الوسوسة في الإيمان وما يقوله من وجدها رقم (١٣٢)، وأبو داود في الأدب: باب الوسوسة رقم ٥١١١. تنبيه الرواية الأخرى التي ذكرها المصنف لم ترد عند مسلم ولا عند أبي داود من حديث أبي هريرة، وإنما أخرجها أبو داود في الأدب رقم ٥١١٢ وأحمد في المسند رقم ٢٠٩٧ من حديث ابن عباس قال: جاء رجل إلى النبي ﷺ فقال: يا رسول الله إن أحدنا يجد في نفسه يعرض بالشيء لأن يكون حممة أحب إليه من أن يتكلم به، ⦗٢٤٤⦘ فقال: \" الله أكبر الله أكبر الله أكبر، الحمد لله الذي رد كيده إلى الوسوسة \" وإسناده قوي، وصححه ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة - ﵁ - أبو صالح:\nأخرجه أحمد (٢/٣٩٧)، قال: ثنا أبو الجواب الضبي الأحوص بن جواب، قال: حدثنا عمار بن رزيق، عن الأعمش، وفي (٢/٤٥٦) قال: حدثنا عجلان، عن عبد الله بن دينار، كلاهما عن أبي صالح فذكره. ورواه أحمد قال: حدثنا محمد بن جعفر وحجاج، قالا: حدثنا شُعبة، عن عاصم بن بَهْدَلة.\n(ح) وحدثنا معاوية، قال: حدثنا زائدة، عن عاصم. ومسلم (١/٨٣) قال: حدثني زُهير بن حرب، قال: حدثنا جرير، عن سُهيل.\n(ح) وحدثنا محمد بن بشار، قال: حدثنا ابن أبي عَدي، عن شعبة.\n(ح) وحدثني محمد بن عَمرو بن جبلة بن أبي رَوَّاد وأبو بكر بن إسحاق، قالا: حدثنا أبو الجّواب، عن عمار ابن رُزيق.\nكلاهما - شعبة، وعمار - عن الأعمش. وأبو داود (٥١١١)، قال: حدثنا أحمد بن يونس، قال: حدثنا زُهير، قال: حدثنا سُهيل. والنسائي في عمل اليوم والليلة (٦٦٤)، قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا جرير، عن سهيل، وفي عمل اليوم والليلة (تحفة الأشراف) (١٢٣٩٨)، عن محمد بن مُثنى، عن ابن أبي عدي، عن شعبة، عن الأعمش. وفي عمل اليوم والليلة (تحفة الأشراف) (١٢٨١٣) عن عَمرو بن علي، عن غُندر، عن شعبة، عن عاصم.\n(ح) وعن ابن مثنى، عن ابن أبي عدي، عن شعبة، عن عاصم.\n(ح) وعن إسحاق بن إبراهيم، عن الوليد بن عُقبة ومُصعب، هو ابن المقدام، كلاهما عن زائدة، عن عاصم.\nثلاثتهم - الأعمش، وعاصم بن بهدلة، وسهيل بن أبي صالح - عن أبي صالح ذكوان، فذكره.\n- ورواه عن أبي هريرة أبو سلمة بن عبد الرحمن:\nأخرجه أحمد (٢/٤٤١)، قال: ثنا محمد بن عبيد، ويزيد، والبخاري (١٢٨٤)، في الأدب المفرد عن ابن سلام، قال: أخبرنا عبدة، ثلاثتهم عن محمد بن عمرو، عن أبي سلمة فذكره.","vol":"1","page":243},{"text":"٣٤ - (م) عبد الله بن مسعود - ﵁ - قال: سُئِلَ رَسول الله - ﷺ - عن الوسوسة؟ فقال: «تِلك مَحضُ الإيمان» . ⦗٢٤٤⦘\nوفي رواية قال: سُئِلَ رسول الله - ﷺ - عن الوسوسة؟ فقالوا: إنَّ أحدَنا ليجدُ في نفسه ما لأنْ يَحْتَرِقَ حتى يَصيرَ حَمَمَةً، أو يَخِرَّ من السماء إلى الأرض، أحبُّ إليه من أن يتكلَّم به؟ قال: «ذلك محض الإيمان» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n محض: المحضُ: الخالص من كل شيء، وكذلك الصريح مثله، ومنه الصريح الظاهر: وهو ضد الكناية، وإنما قال في هذا الحديث: «ذاك صريح الإيمان» يعني أن صريح الإيمان: هو الذي يَمنعكم من قبول ما يلقيه الشيطان في أنفسكم، والتصديق به، حتى يصير ذلك وسوسة، لا تتمكن في قلوبكم، ولا تطمئن إليه نفوسكم، وليس معناه: أن الوسوسة نفسها صريح الإيمان، لأنها إنما تتولد من فعل الشيطان وتَسويله، فكيف تكون إيمانًا صريحًا؟ ! .\nحَمَمَة: الحَمَمة: الفحمةُ، وجمعها: حُمَم.\nيَخِرُّ: خرَّ يخرّ: إذا وقع من موضعٍ عالٍ.\n_________\n(١) الرواية الأولى أخرجها مسلم رقم ١٣٣ في الإيمان باب الوسوسة في الإيمان، وأما الرواية الثانية فلم يخرجها مسلم، ولعلها من زيادات الحميدي على \" الصحيحين \"، فإن المؤلف ذكر في المقدمة ص ٥٥ أنه قد اعتمد كتاب الحميدي في نقله عن \" الصحيحين \" وقد ذكرنا في التعليق هناك بأن العلماء ذكروا بأن الحميدي لم يقتصر في كتابه على ذكر ألفاظ \" الصحيحين \"، بل أتى فيه بزيادات صرح بأنها من كتب المستخرجين عليهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/٨٣)، قال: حدثنا يوسف بن يعقوب الصفار، والنسائي في عمل اليوم والليلة (التحفة ٩٤٤٦) عن الحسين بن منصور، كلاهما عن علي بن عثام، عن سُعير بن الخمس، عن المغيرة، عن إبراهيم، عن علقمة، عن ابن مسعود. قلت: وروي من وجه آخر مرسل لكنه لا يعل الموصول.\nأخرجه النسائي في عمل اليوم والليلة [٦٦٦]، قال: أخبرنا محمد بن بشار قال: حدثنا عبد الرحمن، قال: ثنا سفيان، عن حماد، عن إبراهيم أن النبي - ﷺ - فذكره.","vol":"1","page":243},{"text":"<span data-type=\"title\" id=toc-92>الباب الثاني: في أحكام الإيمان والإسلام</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-93>الفصل الأول: في حكم الإقرار بالشهادتين</span>\n٣٥ - (خ م) عبد الله بن عمر - ﵄ - قال: قال رسول الله - ﷺ -: «أُمِرْتُ أن أقاتِل الناسَ حتى يَشهدُوا أن لا إله إلا الله، وأنَّ محمدًا رسولُ الله، ويقيموا الصلاةَ، ويُؤتوا الزكاةَ، فإذا فَعَلوا ذلِكَ عَصمُوا مني دِمائهُمْ، إلا بحق الإسلام، وحِسابُهُم على الله» . أخرجه البخاري ومسلم (١)، إلا أن مسلمًا لم يذكر «إلا بحق الإسلام» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n عصموا: العِصْمَة: المنع، والعصمة من الله تعالى: أن يدفع الشر عن العبد.\n_________\n(١) البخاري ١/٧٠، ٧١ في الإيمان: باب فإن تابوا وأقاموا الصلاة، ومسلم فيه أيضًا: باب الأمر بقتال الناس حتى يشهدوا أن لا إله إلا الله رقم (٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/١٢)، قال: حدثنا عبد الله بن محمد المسندي، قال: حدثنا أبو روح الحرمي بن عمارة. ومسلم (١/٣٩)، قال: حدثنا أبو غسان المسبعي مالك بن عبد الواحد، قال: حدثنا عبد الملك بن الصباح كلاهما عن شعبة، عن واقد بن محمد قال: سمعت أبي يحدث عن ابن عمر.","vol":"1","page":245},{"text":"٣٦ - (خ م ت د س) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: «أمِرْتُ أنْ أقاتِلَ النَّاسَ حتَّى يَقولوا: لا إله إلا اللهُ، فمن قال: لا إله إلا اللهُ، فقد عَصَمَ منّي نَفسَهُ وماَلهُ إلا بِحقِّهِ، وحسابُه على الله (١)» .\nوفي رواية «حتى يشهَدوا أن لا إله إلا الله، ويُؤمِنُوا بي وبما جئتُ به، فإذا فَعلوا ذلك عَصموا منِّي دماءَهم وأموالَهم إلا بحقِّها، وحسابُهم على الله» . هذه رواية البخاري ومسلم والنسائي (٢) .ورواية الترمذي وأبي داود «أمرتُ أن أقاتلَ الناس حتى يقولوا: لا إله إلا الله، فإذا قالوها عَصموا ...» الحديث.\nوقال أبو داود: «منعوا مني دماءهم وأموالَهم إلا بحقِّها وحسابُهم على الله» . مثلَ حديث أبي هريرة.\n_________\n(١) قال القاضي عياض: اختصاص عصمة المال والنفس بمن قال: لا إله إلا الله، تعبير عن الإجابة إلى الإيمان، وأن المراد بهذا مشركو العرب وأهل الأوثان ومن لا يوحد، وهم كانوا أول من دعي إلى الإسلام وقوتل عليه، فأما غيرهم ممن يقر بالتوحيد، فلا يكتفى في عصمته بقوله: لا إله إلا الله، إذ كان يقولها في كفره، وهي من اعتقاده، فلذلك جاء في الحديث: وأني رسول الله، ويقيم الصلاة ويؤتي الزكاة.\nقال النووي ﵀: ولابد مع هذا من الإيمان بجميع ما جاء به رسول الله ﷺ كما جاء في الرواية الأخرى: \" حتى يشهدوا أن لا إله إلا الله ويؤمنوا بي وبما جئت به \".\n(٢) البخاري ٣/٢١١ في أول الزكاة، و١٢/٢٣٣ في استتابة المرتدين باب قتل من أبى قبول الفرائض، ومسلم رقم ٢١ في الإيمان: باب الأمر بقتال الناس حتى يقولوا: لا إله إلا الله، محمد رسول الله. والترمذي رقم ٢٦١٠ في الإيمان الباب الأول، والنسائي في الزكاة، باب مانع الزكاة ٥/١٤، وأبو داود في الجهاد، باب على ما يقاتل المشركون رقم ٢٦٤٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة سعيد بن المسيب:\nأخرجه البخاري (٤/٥٨)، قال: حدثنا أبو اليمان، قال: أخبرنا شُعيب. ومسلم (١/٣٨)، قال: حدثنا أبو الطاهر، وحرملة بن يحيى، وأحمد بن عيسى، قال أحمد: حدثنا. وقال الآخران: أخبرنا ابن وهب، قال: أخبرني يونس، والنسائي (٦/٤)، قال: أخبرنا يونس بن عبد الأعلى، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن وهب، قال: أخبرني يونس. وفي (٦/٧، ٧/٧٨) قال: أخبرنا أحمد بن محمد بن المغيرة، قال: حدثنا عثمان، عن شعيب. وفي (٦/٧)، قال: أخبرني عَمرو بن عثمان بن سعيد بن كثير، قال: حدثنا أبي، قال: حدثنا شعيب. وفي (٧/٧٧) قال: قال الحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن وهب، قال: أخبرني يونس.\nكلاهما - شعيب بن أبي حمزة، ويونس بن يزيد - عن ابن شهاب الزهري، قال: حدثنا سعيد بن المُسَيَّب، فذكره.\n- ورواه عنه أيضًا عبيد الله بن عبد الله بن عتبة:\nأخرجه أحمد (١/١١)، (٦٧)، (٢/٤٢٣) قال: حدثنا محمد بن يزيد، قال: حدثنا سُفيان بن حسين. وفي (٢/٥٢٨)، قال: حدثنا رَوح، قال: حدثنا محمد بن أبي حفصة، والنسائي (٧/٧٧) قال: أخبرنا زياد بن أيوب، قال: حدثنا محمد بن يزيد، قال: ثنا سفيان: كلاهما عن الزهري، عن عبيد الله بن عتبة، فذكره.\nقلت: قال النسائي: سفيان في الزهري، ليس بالقوي.\n- ورواه عنه كثير بن عبيد:\nأخرجه أحمد (٢/٣٤٥)، قال: ثنا عفان، قال: ثنا عبد الواحد بن زياد، وابن خزيمة (٢٢٤٨)، قال: ثنا محمد بن أبان، عن أبي نعيم كلاهما عن أبي العنبس، سعيد بن كثير، قال: حدثني أبي.\n- ورواه عنه أبو صالح:\nأخرجه مسلم (١/٣٩) قال: حدثنا أبو بكر بن أبي شَيبة، قال: حدثنا حفص بن غياث، وأبو داود (٢٦٤٠)، قال: حدثنا مُسَدَّد، قال: حدثنا أبو معاوية، وابن ماجة (٣٩٢٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية وحفص بن غياث، والترمذي (٢٦٠٦)، قال: حدثنا هَنّاد، قال: حدثنا أبو معاوية، والنسائي (٧/٧٩) قال: أخبرنا محمد بن عبد الله بن المُبارك، قال: حدثنا أبو معاوية.\n(ح) وأنبأنا أحمد بن حرب، قال: حدثنا أبو معاوية.\n(ح) وأخبرنا إسحاق بن إبراهيم، قال: أنبأنا يعلى بن عُبيد. ثلاثتهم - حفص، وأبو معاوية، ويعلى- عن الأعمش.\nكلاهما - عاصم، والأعمش - عن أبي صالح، فذكره.","vol":"1","page":246},{"text":"٣٧ - وفي أخرى له (م ت) جابر - ﵁ - زيادة في آخره، وقرأ ⦗٢٤٧⦘: ﴿إنَّما أنت مذكّر * لَستَ عليهم بمسَيْطِر﴾ [الغاشية: الآية ٢١، ٢٢] . وأخرجه الترمذي ومسلم من حديث جابر (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n المُسَيْطِرُ: المُتَسَلِّطُ على الشيء ليتعهَّدَ أَحواله، ويكتب أعماله، ويُشرفَ عليه، وأصله من السطر: الكتابة.\n_________\n(١) مسلم في الإيمان: باب الأمر بقتال الناس حتى يقولوا: لا إله إلا الله. والترمذي في التفسير في تفسير سورة الغاشية رقم (٣٣٣٨) وقال: هذا حديث حسن صحيح. وأخرجه أحمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن جابر أبو الزبير:\n١ - أخرجه أحمد (٣/٢٩٥)، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جُريج.\n٢ - وأخرجه أحمد (٣/٣٠٠)، قال: حدثنا وكيع.\n(ح) وعبد الرحمن.\nومسلم (١/٣٩)، قال: حدثني أبو بكر بن أبي شيبة، قال: حدثنا وكيع.\n(ح) وحدثني محمد بن المثنى، قال: حدثنا عبد الرحمن - يعني ابن مهدي-.\nوالترمذي (٣٣٤١) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، والنسائي في الكبرى - تحفة الأشراف - (٢٧٤٤)، عن عمرو بن منصور، عن أبي نعيم. ثلاثتهم - وكيع، وعبد الرحمن، وأبو نعيم- عن سفيان.\nكلاهما - ابن جريج، وسفيان - عن أبي الزبير، فذكره.\n- ورواه عنه أيضًا: عبد الله بن عقيل:\nأخرجه أحمد (٣/٣٢٢)، قال: ثنا أبو عامر، قال: ثنا زهير.\n(ح) وأبو النضر، قال: ثنا شريك، وفي (٣/٣٣٩)، قال: ثنا الأسود، قال: ثنا شريك.\nوفي (٣/٣٩٤)، قال: ثنا إسحاق بن عيسى، قال: ثنا شريك كلاهما عن عبد الله بن عقيل، عن جابر.\nقلت: وشريك مختلف فيه لكنه توبع.\n- ورواه عنه أيضًا أبو سفيان:\nأخرجه مسلم (١/٣٩)، قال: ثنا ابن أبي شيبة، قال: ثنا حفص بن غياث، وابن ماجة [٣٩٢٨] قال: ثنا سويد بن سعيد، قال: ثنا علي بن مسهر، والنسائي (٧/٧٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا يعلى بن عبيد.\nكلهم عن الأعمش عن أبي سفيان، عن جابر، فذكره.","vol":"1","page":246},{"text":"٣٨ - (خ ت د س) أنس - ﵁ - أن رسول الله - ﷺ - قال: «أمِرْتُ أن أقاتِلَ الناسَ حتَّى يقولوا: لا إله إلا الله، وأنَّ محمدًا رسولُ الله، فإذا شَهِدوا أن لا إله إلا الله وأنَّ محمدًا رسول الله، واسْتَقْبَلوا قبلتنا، وأكلوا ذبيحتَنا، وصلَّوْا صلاتَنا، حَرُمت علينا دماؤُهم وأموالُهم إلا بحقِّها» .\nزاد في رواية: «وحسابُهم على الله» .\nوفي أخرى قال: سأل ميمونُ بن سياهٍ أنَسًا: ما يُحَرِّمُ دمَ العبدِ ومالَه؟ قال:؟ «مَنْ شَهِدَ أنْ لا إله إلا الله، واستَقْبَلَ قبلَتَنا، وصلَّى صلاتنا، وأكلَ ذبيحتنا، فهو المسلم، له ما للمسلم، وعليه ما على المسلم» .\nموقوفٌ، هذا لفظُ البخاري، ووافقه الترمذيِ على الأولى، والنسائي على الروايتين، وأبو داود والنسائي أيضًا على الأولى. وزاد فيها - بعد قوله ⦗٢٤٨⦘ «بحقها» -: «لهم ما للمسلمين، وعليهم ما على المسلمين» (١) .\n_________\n(١) البخاري ١/٤١٧، في الصلاة، باب فضل استقبال القبلة، والترمذي رقم ٢٦٠٩ في الإيمان الباب الأول، وأبو داود رقم ٢٦٤١ في الجهاد، باب على ما يقاتل المشركون، والنسائي ٨/١٠٩ في الإيمان: باب على ما يقاتل الناس و٧/٧٥، ٧٦ في كتاب تحريم الدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه عن أنس حميد:\n١ - أخرجه أحمد (٣/١٩٩)، قال: حدثنا علي بن إسحاق، وفي (٣/٢٢٤) قال: حدثنا علي بن إسحاق، والحسن بن يحيى، والبخاري (١/١٠٨) قال: حدثنا نُعيم. وأبو داود (٢٦٤١)، والترمذي (٢٦٠٨) قالا: حدثنا سعيد بن يعقوب الطالقاني، والنسائي (٧/٧٦، ٨/١٠٩) قال: أخبرنا محمد بن حاتم بن نعيم، قال: أنبأنا حبان.\nخمستهم - علي، والحسن، ونعيم، وسعيد، وحبان- عن عبد الله بن المبارك.\n٢ - وأخرجه أبو داود (٢٦٤٢) قال: حدثنا سليمان بن داود المهري، قال: أخبرنا ابن وهب، قال: أخبرني يحيى بن أيوب.\n٣- وأخرجه النسائي (٧/٧٥) قال: أخبرنا هارون بن محمد، عن محمد بن عيسى بن سميع.\nثلاثتهم - ابن المبارك، ويحيى بن أيوب، ومحمد بن عيسى- عن حميد، فذكره.\n- ورواه عنه أيضًا ميمون سياه:\nأخرجه البخاري (١/١٠٨)، قال: ثنا عمرو بن العباس، والنسائي (٨/١٠٥) قال: حدثنا منصور بن سعد، عن ميمون، فذكره.","vol":"1","page":247},{"text":"٣٩ - (س) النعمان بن بشير - ﵄ - قال: كنا مع النبي - ﷺ - فجاءه رجلٌ ذاتَ يومٍ، فسَارّه، فقال: «اقتُلُوهُ»، ثم قال: «أيشهد أن لا إله إلا الله؟» قال: قالوا: نعم، ولكنه يقولُها تعَوُّذًا، فقال رسول الله - ﷺ -: «لا تَقتُلوهُ، فإني إنّما أمرتُ أنْ أقاتِلَ النَّاسَ حتَّى يقولوا: لا إله إلا الله، فإذا قالوها عَصَموا مني دماءَهم وأموالَهُم إلا بحقِّها، وحسابُهُم على الله» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تعوُّذًا: تعوذتُ به، واستعذتُ به، أي: لجأتُ إليه، واعتصمتُ به، والمراد في الحديث: أنه يقرُّ بالشهادة لاجئًا إليها، لتدفع عنه القتل، وليس بمُخلِصٍ، فلذلك قال له النبي - ﷺ -: «ذَرْهُ» أي اتركه ودعه.\n_________\n(١) ٧/٧٩، ٨٠ في تحريم الدم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول:\nأخرجه النسائي (٧/٧٩) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: ثنا الأسود، قال: حدثنا إسرائيل عن سماك، عن النعمان، فذكره.\nقلت: نقل الحافظ المزي في التحفة (٩/١١٦٢٣) قول أبي عبد الرحمن النسائي: حديث الأسود خطأ، وصوّب رواية سماك عن النعمان بن سالم، عن أوس - ﵁-.","vol":"1","page":248},{"text":"٤٠ - (س) أوس بن حذيفة - ﵁ - قال: أتيت رسول الله - ﷺ - في وَفْدِ ثقيف، فكُنتُ معه في قُبَّةٍ، فنام (١) مَن كانَ في القُبَّةِ، غَيْرِي وغَيْرَهُ، فجاءَ رجل فسارَّهُ، فقال: اذهَبْ فاقْتُلهُ. ثم قال: أيشْهَدُ ⦗٢٤٩⦘ أن لا إله إلا الله، وأنّي رسول الله؟ قال: إنّه يقولها، فقال رسول الله - ﷺ -: «ذرْهُ» . ثم قال: «أُمِرْتُ أن أقاتِلَ النَّاسَ حتَّى يَقولوا: لا إله إلا الله، فإذا قالوها، حَرُمَتْ دماؤُهم وأموالهم إلا بحقِّها» .\nوفي أخرى: دَخَلَ علينا رسولُ الله - ﷺ -، ونحن في قُبَّةٍ في مسجد المدينَة، وقال: «إنَّهُ أُوحِيَ إليَّ أن أقاتلَ الناسَ حتّى يقولوا: لا إله إلا الله» . وذكر نحوه. أخرجه النسائي (٢) .\n_________\n(١) في المطبوع: فقام.\n(٢) ٧/٨٠، ٨١ في تحريم الدم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٨) قال: حدثنا محمد بن جعفر. والدارمي (٢٤٥٠) قال: أخبرنا هاشم ابن القاسم، والنسائي (٧/٨٠) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد بن جعفر. قالا -ابن جعفر، وهاشم-: حدثنا شعبة. وأخرجه النسائي (٧/٨٠) قال: أخبرنا أحمد بن سليمان، قال: حدثنا الحسن بن محمد بن أَعْيَن، قال: حدثنا زُهير، قال: حدثنا سِماك.\nكلاهما - شعبة، وسماك- عن النعمان بن سالم، فذكره.\n* وأخرجه أحمد (٤/٨)، وابن ماجة (٣٩٢٩)، قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٧/٨١) قال: أخبرني هارون بن عبد الله.\nثلاثتهم - أحمد، وأبو بكر، وهارون- عن عبد الله بن بكر السهمي، وأخرجه أحمد أيضًا (٤/٩) قال: حدثنا محمد بن عبد الله الأنصاري.\nكلاهما - السهمّي، والأنصاري- عن حاتم بن أبي صَغيرة، عن النعمان بن سالم، عن عَمرو بن أوس، عن أبيه أوس، فذكره.\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (١٧٣٨)، عن أحمد بن سليمان، عن عُبيد الله بن موسى، عن إسرائيل، عن سماك، عن النعمان بن سالم، عن رجل حدثه، قال: دخل علينا رسول الله - ﷺ - فذكره.\nقلت: راجع الحديث المتقدم.","vol":"1","page":248},{"text":"٤١ - (ط) عبيد الله بن عدي بن الخيار - ﵁ - قال: بَيْنَما رسولُ الله - ﷺ -، جالِسٌ بين ظَهْرَيْ النّاس، إذ جاءَهُ رجلٌ، فَسارَّهُ، فلم نَدْرِ ما سارَّه (١)، حتَّى جَهَرَ رسولُ الله - ﷺ -، فإذَا هو يَسْتَأْذِنُهُ في قَتْلِ رَجُلٍ من المنافقين، فقال رسول الله - ﷺ -، حين جهَرَ: «ألَيْسَ يَشْهدَ أن لا إله إلا الله، وأنَّ محمَّدًا رسول الله؟» فقال الرَّجل: بلى! ولا شهادَةَ له، قال: «أليس يُصلِّي؟» قال: بلى! ولا صلاة له، قال رسول الله - ﷺ -: «أولئك الذين نهاني الله عن قتلهم (٢)» . أخرجه «الموطأ» (٣) .\n_________\n(١) في الموطأ: \" فلم يدر ما ساره به \".\n(٢) في الموطأ: نهاني الله عنهم.\n(٣) رقم ٨٤، في \" قصر الصلاة في السفر \": باب جامع الصلاة ١/١٧١، قال ابن عبد البر: هكذا رواه سائر رواة الموطأ مرسلًا، وعبيد الله لم يدرك النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: رواه مالك [٤١٤] عن ابن شهاب عن عطاء بن يزيد الليثي، عن عبيد الله بن عدي بن الخيار مرسلًا.\nقال الزرقاني: أرسله جميع رواة الموطأ إلا روح بن عبادة فرواه عن مالك موصولًا فقال: عن رجل من الأنصار، ورواه الليث وابن أخي الزهري، مثل رواية روح عن مالك سواء، ورواه صالح بن كيسان، وأبو أويس عن الزهري، عن عطاء، عن عبيد الله، عن عبد الله بن عدي الأنصاري، فسمى الرجل المبهم، ذكره ابن عبد البر، وأسند هذه الطرق. أه.\nالشرح (١/٤٩٥) ط/ دار الكتب العلمية.","vol":"1","page":249},{"text":"٤٢ - (م) طارق الأشجعي - ﵁ - قال: سمعت رسول ⦗٢٥٠⦘ الله - ﷺ - يقول: «من قال: لا إله إلا الله، وكَفَرَ بما يُعْبَدُ من دون الله، حَرُمَ مالُه ودَمُهُ، وحسابُه على الله» . وفي رواية «مَنْ وحَّدَ الله» وذكَرَ مثله. أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣) في الإيمان: باب الأمر بقتال الناس حتى يقولوا: لا إله إلا الله، محمد رسول الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٧٢، ٦/٣٩٤)، قال: حدثنا يزيد بن هارون، وفي (٦/٣٩٤)، قال: حدثنا إسماعيل بن محمد، قال: حدثنا مروان بن معاوية، ومسلم (١/٣٩)، حدثنا سويد بن سعيد، وابن أبي عمر، قال: حدثنا مروان. وفي (١/٤٠) قال: حدثنا ابن أبي شيبة، قال: حدثنا أبو خالد الأحمر.\n(ح) وحدثنيه زهير بن حرب، قال: حدثنا يزيد بن هارون كلهم عن أبي مالك الأشجعي، عن أبيه -طارق ابن أشيم الأشجعي -.","vol":"1","page":249},{"text":"<span data-type=\"title\" id=toc-94>الفصل الثاني: في أحكام البيعة</span>\n٤٣ - (خ م ت س) عبادة بن الصامت - ﵁ - قال: «كُنّا مَعَ رسول الله في مَجلس، فقال: «تُبايعوني على ألا تُشركُوا بالله شيئًا، ولا تَسْرِقوا، ولا تَزْنُوا، ولا تَقتُلوا النُّفْسَ الَّتي حرَّمَ الله إلا بالحقِّ» .\nوفي رواية: «ولا تَقْتُلوا أولادكم، ولا تأتوا ببهتان تَفترونه بين أيديكم وأرجلكم، ولا تَعصوني في معروف، فمنْ وفَّى منكم فأجرُهُ على الله، ومنْ أصاب شيئًا من ذلك فعوقب به في الدنيا فهو كفّارة له وطهْر، ومَن أصاب شيئًا من ذلك فستَره الله عليه، فأمْرُه إلى الله، إن شاءَ عَفَا عنه، وإن شاءَ عَذَّبَهُ» . قال: فبايَعناه على ذلك.\nوفي أخرى، فَتَلاَ علينا آية النِّساءِ: ﴿ألا يُشْرِكْنَ بالله شيئًا ...﴾ الآية [الممتحنة: الآية ١١] .\nوفي أخرى: إنِّي لَمِنَ النُّقَبَاءِ، الَّذين بايَعُوا رسولَ الله - ﷺ -، بايعْنَاهُ ⦗٢٥١⦘ على ألا نُشْرِكَ بالله شَيْئًا، وذكَرَ نَحْوَه.\nوزاد: «ولا ننْتَهِبَ ولا نَعْصِي بالجَنَّةِ، إنْ فَعَلْنَا ذَلِكَ، فإنْ غَشينَا من ذلك شيئًا، كان قَضاءُ ذلك إلى الله ﷿» . هذا لفظ البُخاري ومُسلم.\nوفي رواية لمسلم قال: أخذ علينا رسول الله - ﷺ -، كما أخذ على النساء: ألا نُشرك بالله شيئًا، ولا نَسْرِقَ، ولا نَزنيَ، ولا نَقْتُلَ أولادَنا، ولا يَعْضَهَ بَعْضُنا بعضًا» ثم ذكر نحوَه، ووافقهما الترمذي على الرواية الأولى.\nوأخرجه النسائي. قال: بايَعْتُ رسول الله - ﷺ -[ليلة العقبة] (١) في رهط، فقال: «أبايعكم على ألا تُشْرِكوا بالله شيئًا، ولا تَسْرِقُوا، ولا تَزْنُوا، [ولا تَشربُوا] (٢)، ولا تَقْتُلوا أولادَكم، ولا تأتوا ببتهان تفترونه بين أيديكم وأرجلكم، ولا تعصوني في معروف، فمن وفَّى منكم فأجره على الله، ومن أصاب من ذلك شيئًا فأُخِذ به في الدنيا، فهو كفارةٌ له وطهورٌ، ومَنْ سَتَرَهُ الله، فذلك إلى الله، إن شاء عذَّبه، وإن شاءَ غَفَرَ لَهُ (٣)» . ⦗٢٥٢⦘ وله في أخرى نحو الرواية الأولى.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بُهْتَان: البُهتان: الكذب، وهو في الآية والحديث: كناية عن ولد الزنا، يريد: أنَّ المرأة لا تأتي بولدٍ من غير بعلها، فتنسبه إلى بعلها.\nتفترونه: الافتراء: الكذب.\nمعروفٍ: كل ما ندب إليه الشرع، أو نهى عنه من المحَسَّنات والمقبَّحات.\nالبيعة: المعاقَدةُ على الإسلام، والإمامة، والإمارة، والمُعاهدَةُ على كل ما يقع عليه اتفاق، والمراد بها في الحديث: المعاقدة على الإسلام، وإعطاء العهود به.\nالنقباء: جمع نَقيب، وهو عَريف القوم والمقدَّم عليهم، الذي يتعرَّف أخبارهم، ويُنَقِّبُ عن أحوالهم، وكان النبي - ﷺ - قد جعل ليلة العَقَبَة كل واحدٍ من الجماعة الذين بايعوه نقيبًا على قومه وجماعته، ليأخذوا ⦗٢٥٣⦘ عليهم الإسلام، ويُعَرِّفُوهُم شرائطه، وكان عُبادة بن الصامت من جملتهم، وكان عدد النقباء ليلتئذ اثني عشر نقيبًا من الأنصار.\nيَعْضَه: عضهتُ الرجل: رميته بالعضيهة، وهي الكذب والبهتان.\nالعَقَبة: هي عقبةُ مِنى تُرمى بها الحجرةُ في الحج، وهما ليلتان: ليلة العقبة الأولى، وليلة العقبة الثانية من قابل، وكانت البيعة في شعْب قريب من العقبة، وبه الآن مسجدٌ يعرف بموضع البيعة.\nالرَّهْطُ: الجماعة من الناس، من الثلاثة إلى التسعة، قال الجوهري: لا تكون فيهم امرأة.\nفأُخذ به: أُخذ به فلان، يعني بذنبه: أي عوقب به وجوزي عليه.\nالكفارة: الفعلة التي من شأنها أن تكفِّر الخطيئة، أي تَسْتُرُها، وهي فَعَّالة منه.\n_________\n(١) هذه الزيادة لم نجدها في \" سنن النسائي \" ولا نحسبها تصح، لأن هذه البيعة كانت بعد الهجرة بزمن كما حققه الحافظ في \" الفتح \".\n(٢) هذه الزيادة جاءت في الأصل ولم ترد في سنن النسائي.\n(٣) البخاري ١/٦٠ - ٦٥، في الإيمان باب علامة الإيمان حب الأنصار وفي تفسير سورة الممتحنة ٨/٤٩٠. ومسلم رقم (١٧٠٩) في الحدود: باب الحدود كفارات لأهلها. والترمذي رقم (١٤٣٩) في الحدود باب الحدود كفارة لأهلها. والنسائي ٧/١٤٨ في البيعة: باب البيعة على فراق المشرك، تنبيه: قال الحافظ في \" الفتح \" ١/٥٧: واعلم أن عبادة بن الصامت لم ينفرد بروايته هذا المعنى، بل روى ذلك علي بن أبي طالب، وهو في الترمذي، وصححه الحاكم، وفيه \" من أصاب ذنبًا فعوقب به في الدنيا، فالله أكرم من أن يثني العقوبة على عبده في الآخرة \". وهو عند الطبراني، بإسناد حسن، من حديث أبي تميمة الهجيمي ⦗٢٥٢⦘ ولأحمد من حديث خزيمة بن ثابت بإسناد حسن، ولفظه \" من أصاب ذنبًا أقيم عليه ذلك الذنب، فهو كفارة له \"، وللطبراني عن ابن عمرو مرفوعًا: \" ما عوقب رجل على ذنب إلا جعله الله كفارة لما أصاب من ذلك الذنب \"، ويستفاد من ذلك الحديث أن إقامة الحد كفارة للذنب ولو لم يتب المحدود، وهو قول الجمهور، وقيل: لابد من التوبة، وبذلك جزم بعض التابعين، وهو قول للمعتزلة، ووافقهم ابن حزم، ومن المفسرين البغوي، وطائفة يسيرة، واستدلوا باستثناء من تاب في قوله تعالى: ﴿إلا الذين تابوا من قبل أن تقدروا عليهم﴾ والجواب في ذلك أنه في عقوبة الدنيا ولذلك قيدت بالقدرة عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن عبادة - ﵁ - أبو إدريس الخولاني:\n١ - أخرجه الحميدي (٣٨٧)، وأحمد (٥/٣١٤)، والبخاري (٦/١٨٧)، قال: حدثنا علي بن عَبد الله، وفي (٨/١٩٨) قال: حدثنا محمد بن يوسف. ومسلم (٥/١٢٦) قال: حدثنا يحيى بن يحيى التميمي، وأبو بكر بن أبي شَيبة، وعَمرو الناقد، وإسحاق بن إبراهيم، وابن نُمير. والترمذي (١٤٣٩) قال: حدثنا قُتيبة. والنسائي (٧/١٦١، ٨/١٠٨) قال: أخبرنا قُتيبة. عشرتهم - الحميدي، وأحمد، وعلي، وابن يوسف، ويحيى، وأبو بكر، والنَّاقد، وإسحاق، وابن نُمير، وقُتيبة - عن سُيان بن عُيَيْنَة.\n٢ - وأخرجه أحمد (٥/٣٢٠) قال: حدثنا محمد بن جعفر. وفي (٥/٣٢٠)، قال: قال عبد الرزاق. والبخاري (٨/٢٠١، ٩/١٦٩) قال: حدثنا عبد الله بن محمد الجعفي، قال: حدثنا هشام بن يوسف. ومسلم (٥/١٢٧)، قال: حدثنا عَبد بن حُميد، قال: أخبرنا عبد الرزاق. والنسائي (٧/١٤٨)، قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا غُنْدَر.\nثلاثتهم - محمد بن جعفر، غُندَر، عبد الرزاق، وهشام- عن مَعْمَر.\n٣ - وأخرجه الدارمي (٢٤٥٧)، قال: حدثنا عثمان بن عُمر، قالك حدثنا يُونس.\n٤ - وأخرجه البخاري (١/١١)، (٥/١٠٤)، (٩/٩٩) قال: حدثنا أبو اليمان، قال: أخبرنا شُعيب.\n٥ - وأخرجه البخاري (٥/٧٠) قال: حدثنا إسحاق بن منصور، قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب.\n٦ - وأخرجه النسائي (٧/١٤١)، قال: أخبرنا عُبيد الله بن سَعد بن إبراهيم بن سَعد، قال: حدثني عَمِّي، قال: حدثنا أبي، عن صالح.\nستتهم - ابن عُيَيْنَة، ومَعمر، ويُونس، وشعيب، وابن أخي ابن شهاب، وصالح- عن الزهري، عن أبي إدريس الخولاني، فذكره.\n* أخرجه النسائي (٧/١٤٢) قال: أخبرني أحمد بن سعيد، قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح بن كيسان، عن الحارث بن فُضيل، أن ابن شهاب حدثه، عن عُبادة، فذكره (ليس فيه أبو إدريس الخولاني) وزاد فيه الحارث بن فُضيل.","vol":"1","page":250},{"text":"٤٤ - (خ م ط س) عبادة بن الصامت - ﵁ - قال: بايعنا رسول الله - ﷺ - على السمع والطاعة، في العُسر واليُسر، والمنْشَط، والمكْرَه وعلى أثَرَةٍ علينا، وعلى ألا نُنازع الأمر أهْلَهُ، وعلى أن نقول بالحق أينما كُنّا لا نخافُ في الله لَوْمَةَ لائم. وفي رواية بمعناه، وفيه «ولا نُنازع الأمرَ أهله» .\nقال: «إلا أن تَرَوْا كُفرًا بَواحًا، عندكم فيه من الله برهان» . ⦗٢٥٤⦘\nوأخرجه البخاري ومسلم و«الموطأ» والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n المَنْشَط: الأمر الذي تَنشط له، وتخف إليه، وتُؤثر فعله.\nالمَكْرَه: الأمرُ الذي تكرهه، وتتثاقل عنه.\nالأَثَرَةُ: الاستئثار بالشيء، والانفراد به، والمراد في الحديث: إن مُنِعْنَا حَقّنا من الغنائم، والفَيءِ، وأُعْطِي غيرنا، نَصْبِر على ذلك.\nكُفرًا بَوَاحًا: الكُفْرُ البواح: الجهار.\nالبرهان: الحُجَّة والدليل.\n_________\n(١) البخاري ١٣/١٦٧ في الأحكام: باب كيف يبايع الإمام الناس، ومسلم رقم (١٧٠٩) في الإمارة، باب وجوب طاعة الأمراء في غير معصية، والموطأ ٢/٤٤٥، ٤٤٦ كتاب الجهاد: باب الترغيب في الجهاد. والنسائي ٧/١٣٧ و١٣٨ في البيعة: باب البيعة على السمع والطاعة، وأخرجه ابن ماجة رقم (٢٨٦٦) في الجهاد: باب البيعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه عن عبادة ابنه الوليد:\n١ - أخرجه أحمد (٣/٤٤١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن يحيى بن سعيد القاضي، وفي (٥/٣١٦) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، والبخاري (٩/٩٦) قال: حدثنا إسماعيل، قال: حدثني مالك، عن يحيى بن سعيد، ومسلم (٦/١٦) قال: حدثنا أبو بكر بن أبي شَيبة، قال: حدثنا عبد الله بن إدريس، عن يحيى بن سعيد، وعُبيد الله بن عُمر.\n(ح) وحدثناه ابن نُمير، قال: حدثنا عبد الله - يعني ابن إدريس -، قال: حدثنا ابن عَجْلان، وعُبيد الله بن عُمر، ويحيى بن سعيد.\n(ح) وحدثنا ابن أبي عُمر، قال: حدثنا عبد العزيز - يعني الدَّرَاوَرْدي -، عن يزيد -وهو ابن الهاد-. وابن ماجة (٢٨٦٦) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن إدريس، عن محمد بن إسحاق، ويحيى ابن سعيد، وعُبيد الله بن عُمر، وابن عَجلان.\nوالنسائي (٧/١٣٨) قال: أخبرنا عيسى بن حَماد، قال: أنبأنا الليث، عن يحيى بن سعيد، وفي (٧/١٣٨) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين - قراءة عليه وأنا أسمع-، عن ابن القاسم، قال: حدثني مالك، عن يحيى بن سعيد، وفي (٧/١٣٩)، قال: أخبرنا محمد بن يحيى بن أيوب، قال: حدثنا عبد الله بن إدريس، عن ابن إسحاق، ويحيى بن سعيد. وفي (٧/١٣٩)، قال: أخبرني هارون بن عبد الله، قال: حدثنا أبو أسامة، قال: حدثني الوليد بن كثير، وفي (٧/١٣٩) قال: أخبرنا محمد بن الوليد، قال: حدثني الوليد بن كثير. وفي (٧/١٣٩) قال: أخبرنا محمد بن الوليد، زائد قال: حدثنا محمد، قال: حدثنا شُعبة، عن يحيى بن سعيد.\nستتهم - يحيى بن سعيد، وابن إسحاق، وعُبيد الله، وابن عَجلان، وابن الهاد، والوليد بن كثير- عن عُبادة ابن الوليد بن عبادة بن الصامت.\n٢ - وأخرجه أحمد (٥/٣١٨)، قال: حدثنا هاشم بن القاسم، وعفان، قالا: حدثنا محمد بن طلحة، عن الأعمش.\nكلاهما - عُبادة بن الوليد، والأعمش - عن الوليد بن عُبادة فذكره.\n* أخرجه الحميدي (٣٨٩)، وأحمد (٥/٣١٤) قالا: حدثنا سفيان، قال: حدثنا يحيى بن سعيد، وفي (٥/٣١٩) قال أحمد: حدثنا وكيع، قال: حدثنا أسامة بن زيد، والنسائي (٧/١٣٧)، قال: أنبأنا قُتيبة بن سعيد، قال: حدّثنا الليث، عن يحيى بن سعيد.\nكلاهما - يحيى، وأسامة - عن عبادة بن الوليد بن عُبادة بن الصامت، عن عبادة بن الصامت، قال: بايعنا رسول الله - ﷺ - فذكره، ليس فيه: الوليد بن عبادة.\n* وأخرجه أحمد (٣/٤٤١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سيار. والنسائي (٧/١٣٩) قال: أخبرنا محمد بن الوليد، قال: حدثنا محمد، قال: حدثنا شُعبة، عن سَيَّار. وفي الكبرى - تحفة الأشراف - (٥١١٨) عن قُتيبة، عن مالك، عن يحيى.\nكلاهما - سيار، ويحيى - عن عبادة بن الوليد، عن أبيه، عن النبي - ﷺ - فذكره ليس فيه: عُبادة بن الصامت.","vol":"1","page":253},{"text":"٤٥ - (م د س) أبو إدريس الخولاني (١) - ﵁ - قال: «حَدَّثني الحبيبُ الأمين - أمَّا هو فحبيبٌ إليَّ، وأمَّا هو عندي فأمينٌ - عَوْفُ بن مالك الأشجَعيّ، قال: كُنَّا عند رسول الله - ﷺ - تسْعة، أوْ ثمانية، أوْ سَبْعة، فقال: ألا تُبَايعُونَ رسولَ الله؟» وكُنَّا حديث عَهدٍ بِبَيْعَةٍ، فقُلْنا: قدْ بايعنَاكَ يا رسول الله، ثم قال: «ألا تبايعون رسول الله؟ قال: فبسطنا أيدينا، وقلنا: قد بايعناك يا رسول الله، فَعَلاَمَ نُبايِعُك؟ قال: «أن تعْبُدُوا ⦗٢٥٥⦘ الله ولا تشركوا به شيئًا، وتُصَلُّوا الصلوات الخمس، وتَسمعوا وتُطيعوا» - وأسَرَّ كَلِمَةً خفيَّةً - قال: «ولا تَسألوا النَّاس شيئًا» . فلقَدْ رأيتُ بعضَ أولئك النَّفَر يَسْقُطُ سَوْطُ أحدِهِمْ، فما يسْألُ أحدًا يُنَاولُهُ إياه (٢)» .\nوأخرجه مسلم وأبو داود والنسائي، إلا أن لفظ النسائي أخْصَرُ.\n_________\n(١) نسبة إلى قبيلته خولان، واسمه عائذ الله بن عبد الله بن عمرو، الشامي، أحد الأعلام من التابعين روى عن عمر ومعاوية وأُبَيّ، وبلال وأبي ذر وحذيفة، مات ﵀ سنة ثمانين.\n(٢) مسلم رقم (١٠٤٣) في الزكاة: باب كراهة المسألة للناس. وأبو داود رقم (١٦٤٢) في الزكاة: باب البيعة على الصلوات الخمس. والنسائي ١/٢٢٩ في الصلاة، باب البيعة على الصلوات الخمس، وأخرجه ابن ماجة رقم (٢٨٦٧) في الجهاد: باب البيعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/٩٧)، قال: حدثني عبد الله بن عبد الرحمن الدارمي، وسلمة بن شبيب. قال سلمة: حدثنا. وقال الدارمي: أخبرنا مروان، وهو ابن محمد الدمشقي، وأبو داود (١٦٤٢)، قال: حدثنا هشام ابن عمار، قال: حدثنا الوليد. وابن ماجة (٢٨٦٧) قال: حدثنا هشام بن عمار، قال: حدثنا الوليد بن مسلم. والنسائي (١/٢٢٩)، وفي الكبرى (٣١٢)، قال: أخبرنا عمرو بن منصور، قال: حدثنا أبو مُسْهِر.\nثلاثتهم - مروان بن محمد، والوليد بن مسلم، وأبو مُسْهِر عبد الأعلى بن مُسْهِر- عن سعيد بن عبد العزيز عن ربيعة بن يزيد، عن أبي إدريس الخولاني، عن أبي مسلم الخولاني، فذكره.","vol":"1","page":254},{"text":"٤٦ - (ط ت س) أميمة بنت رقيقة - رحمها الله - قالت: أتيتُ رسول الله - ﷺ - في نِسْوَةٍ من الأنصار، نُبايعه على الإسلام، فقلنا: نُبايعك على ألا نُشْرِك بالله شيئًا، ولا نسرِقَ، ولا نَزْني، ولا نَقْتُلَ أولادنا، ولا نَأتِي بِبُهْتانٍ نَفتَريه بين أيدينا وأرجُلِنَا، ولا نَعصيك في معروف، فقال رسول الله - ﷺ -: «فيما استطعتُنَّ وأطقْتُنَّ» . فقلنا: «الله ورسوله أرحمُ بنا منَّا بأنفُسِنا، هَلُمَّ نُبايعُكَ يا رسول الله، فقال: إني لا أصافِحُ النساءَ، إنما قَولي لمائة امرأة كقولي لامْرأَةٍ واحدةٍ» .\nهذه رواية «الموطأ» والنسائي.\nورواية الترمذي مختصرة، قالت: بايعت رسول الله - ﷺ - في نسوة فقال: «فيما استطعتُن وأطقتُن» . قلتُ: اللهُ ورسولهُ أرحم بنا من أنفُسنا، قُلتُ: يا رسول الله: بَايعْنا - قال سفيان: تَعني صافِحْنا - فقال رسول الله ⦗٢٥٦⦘ ﷺ -: «إنما قولي لمائة امرأة كقولي لامرأةٍ واحدةٍ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n هَلُمَّ: بمعنى تَعالَ وَهاتِ، وفيها لغتان، فأهل الحجاز يُسَوُّون فيها بين المذكر والمؤنث، والواحد والاثنين والجمع، بصيغة واحدة، مبنية على الفَتح، وبنوا تميم يُلحقونها علامةَ ما اقترنتْ به، فيقولون هَلُمَّا، وهَلُمِّي، وهَلُمُّوا.\n_________\n(١) الموطأ ٢/٩٨٢ في البيعة: باب ما جاء في البيعة، والترمذي رقم (١٥٩٧): باب ٧ في السير، والنسائي ٧/١٤٩ في البيعة: باب بيعة النساء، وأخرجه ابن ماجة رقم (٢٨٧٤) في الجهاد باب البيعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أميمة محمد بن المنكدر:\nأخرجه مالك في الموطأ (٦٠٨)، والحميدي (٣٤١)، قال: حدثنا سُفيان وأحمد (٦/٧٥ (r»، قال: حدثنا سُفيان بن عُيينة.\n(ح) وحدثنا يعقوب بن إبراهيم، قال: حدثني أبي، عن ابن إسحاق.\n(ح) وحدثنا إسحاق بن عيسى. قال: أخبرنا مالك.\n(ح) وحدثنا عبد الرحمن بن مَهدي، قال: حدثنا سفيان،\n(ح) وحدثنا وكيع. قال: حدثنا سُفيان، وابن ماجة (٢٨٧٤)، قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سُفيان بن عُيينة. والترمذي (١٥٩٧) قال: حدثنا قُتيبة. قال: حدثنا سفيان بن عُيينة. والنسائي (٧/١٤٩) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن قال: حدثنا سُفيان. وفي (٧/١٥٢) قال: أخبرنا قُتَيْبة. قال: حدثنا سُفيان. وفي الكبرى (تحفة الأشراف) (١١/١٥٧٨١) عن الحارث بن مسكين، عن ابن القاسم، عن مالك.\nأربعتهم - مالك، وسُفيان بن عُيينة، وابن إسحاق، وسُفيان الثوري- عن محمد بن المنكدر، فذكره.","vol":"1","page":255},{"text":"٤٧ - (خ م د ت س) عبد الله بن عمر - ﵄ - قال: كنَّا إذا بايَعنا رسول الله - ﷺ - على السَّمع والطَّاعة يقول لنا: «فيما استطعت - أو قال: استَطَعْتُم» .\nاتَّفقَ الستة على إخراجه (١) .\n_________\n(١) البخاري ١٣/١٦٧ في الأحكام: باب كيف يبايع الإمام الناس، ومسلم رقم (١٨٦٧) في الإمارة: باب البيعة على السمع والطاعة، والموطأ ٢/٩٨٢ في البيعة: باب ما جاء في البيعة، وأبو داود رقم (١٢٤٠): باب ما جاء في البيعة، والترمذي رقم (١٥٩٧): في السير باب ٣٧، والنسائي ٧/١٥٢ في البيعة: باب البيعة فيما يستطيع الإنسان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (٦٠٨)، والحميدي (٦٤٠) قال: حدثنا سفيان. وأحمد (٢/٩) (٤٥٦٥) قال: حدثنا سفيان. وفي (٢/٦٢) (٥٢٨٢) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، وشُعبة. وفي (٢/٨١) (٥٥٣١) قال: حدثنا محمد بن جعفر، قال: حدثنا شُعبة. وفي (٢/١٠١) (٥٧٧١) قال: حدثنا عفان، قال: حدثنا شُعبة. وفي (٢/١٣٩) (٦٢٤٣) قال: حدثنا حجاج، قال: حدثنا شُعبة. و«البخاري» (٩/٩٦) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، و«مسلم» (٦/٢٩) حدثنا يحيى بن أيوب، وقُتَيبة، وابن حُجْر، قالوا: حدثنا إسماعيل، وهو ابن جعفر. وأبو داود (٢٩٤٠)، قال: حدثنا حفص بن عُمر، قال: حدثنا شعبة، والترمذي (١٥٩٣) قال: حدثنا علي بن حُجْر، قال: أخبرنا إسماعيل بن جعفر. والنسائي (٧/١٥٢) قال: أخبرنا قُتيبة، قال: حدثنا سفيان.\n(ح) وأخبرني علي بن حُجْر، عن إسماعيل.\n(ح) وأخبرنا الحسن بن محمد، قال: حدثنا حجاج، عن ابن جُرَيج، قال: أخبرني مُوسى بن عُقبة.\nستتهم - مالك، وسفيان بن عيينة، وسفيان الثوري، وشعبة، وإسماعيل بن جعفر، وموسى بن عُقبة- عن عبد الله بن دينار، فذكره.","vol":"1","page":256},{"text":"٤٨ - (خ م) مجاشع بن مسعود - ﵁ - قال: إنه جاء بأخيه مُجالد بن مسعود إلى النبي - ﷺ - فقال: هذا مجالِدٌ، يُبايعُكَ على الهجرة، فقال: «لا هجرة بعدَ فتح مكة، ولكن أُبايعه على الإسلام والإيمان والجهاد» . ⦗٢٥٧⦘\nوفي أخرى «ولكنْ أُبايعه على الإسلام» .\nوفي أخرى: قال: أتيتُ النبي - ﷺ - أنا وأخي، فقلتُ: بايِعْنا على الهجرة. فقال: «مَضَتِ الهجرَةُ لأهلِها» فقلتُ: علام تُبايعُنا؟ قال: «على الإسلام والجهاد» .\nوفي أخرى: قال: أتيت النبي - ﷺ - أبايعه على الهجرة، فقال: «إنَّ الهجرة قد مضت لأهلها، ولكن على الإسلام والجهادِ والخيْرِ» . أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٦/٨٤ في الجهاد: باب البيعة في الحرب، ومسلم رقم (١٨٦٣) في الإمارة: باب المبايعة بعد فتح مكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٦٨)، قال: حدثنا بكر بن عيسى، قال: حدثنا أبو عوانة، عن عاصم الأحول. وفي (٣/٤٦٩)، قال: حدثنا عفان، قال: حدثنا يزيد بن زريع، قال: حدثنا خالد الحذاء. وفي (٣/٤٦٩) قال: حدثنا أحمد بن عبد الملك بن واقد، قال: حدثنا زهير، قال: حدثنا عاصم الأحول، والبخاري (٤/٦١) قال: حدثنا إسحاق بن إبراهيم، قال: سمع محمد بن فضيل، عن عاصم. وفي (٤/٩٢) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا يزيد بن زريع، عن خالد. وفي (٥/١٩٣) قال: حدثنا عمرو بن خالد، قال: حدثنا زهير، عن عاصم.\n(ح) وحدثنا محمد بن أبي بكر، قال: حدثنا الفضيل بن سليمان، قال: حدثنا عاصم. ومسلم (٦/٢٧) قال: حدثنا محمد بن الصباح أبو جعفر، قال: حدثنا إسماعيل بن زكرياء، عن عاصم الأحول.\n(ح) وحدثني سويد بن سعيد، قال: حدثنا علي بن مسهر، عن عاصم. وفي (٦/٢٨) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا محمد بن فضيل، عن عاصم.\nكلاهما - عاصم الأحول، وخالد الحذاء - عن أبي عثمان النهدي، فذكره.","vol":"1","page":256},{"text":"٤٩ - (س) الهرماس بن زياد - ﵁ - قال: «مَدَدت يدي إلى رسول الله - ﷺ - وأنا غلام ليُبايعَني، فلم يُبايعْني»، أخرجه النسائي (١) .\n_________\n(١) ٧/١٥٠ في البيعة: باب بيعة الغلام، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: رواه النسائي (٧/١٥٠) قال: أخبرنا عبد الرحمن بن محمد بن سلام قال: حدثنا عمر بن يونس، عن عكرمة بن عمار، فذكره.","vol":"1","page":257},{"text":"٥٠ - (د) عبد الله بن هشام - ﵁ - وكان قد أدرك النبي - ﷺ -، وذهَبتْ به أمُّهُ زَينبُ بنتُ حُميدٍ إلى رسول الله - ﷺ - فقالت: يا رسول الله بايِعْهُ، فقال رسول الله - ﷺ -: «هو صغير، ومسح رأسَهُ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٤٢) في الخراج والإمارة: باب ما جاء في البيعة، وإسناده صحيح. وأخرجه البخاري أيضًا في الأحكام: باب بيعة الصغير ١٣/١٧١، وزاد فيه \" ودعا له، وكان يضحي بالشاة الواحدة عن جميع أهله \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٣٣)، قال: حدثنا عبد الله بن يزيد. والبخاري (٣/١٨٤)، قال: حدثنا أصبغ بن الفرج، قال: أخبرني عبد الله بن وهب، وفي (٩/٩٨) قال: حدثنا علي بن عبد الله، قال: حدثنا عبد الله بن يزيد، وأبو داود (٢٩٤٢) قال: حدثنا عبيد الله بن عمر بن ميسرة، قال: حدثنا عبد الله بن يزيد.\nكلاهما - عبد الله بن يزيد، وعبد الله بن وهب- عن سعيد بن أبي أيوب، قال: حدثني أبو عَقيل زهرة بن معبد، فذكره.","vol":"1","page":257},{"text":"٥١ - (خ م د) عروة بن الزبير - ﵄ - أن عائشة - رضي ⦗٢٥٨⦘ الله عنها - أخْبَرَتْهُ عن بيعة النساء قالت: ما مَسَّ رسولُ الله - ﷺ - بيدِهِ امرأةً قطُّ، إلا أن يأخذَ عليها، فإذا أخذ عليها وأعطَتْهُ، قال: «اذهبي، فقد بايعتُك» (١) . أخرجه البخاري ومسلم وأبو داود (٢) .\n_________\n(١) هذا الاستثناء منقطع، وتقدير الكلام: ما مس امرأة قط، لكن يأخذ عليها البيعة بالكلام، فإذا أخذها بالكلام قال: \" اذهبي فقد بايعتك \" ولم يمس يدها. وهذا التقدير مصرح به في رواية أميمة بنت رقيقة التي تقدمت رقم (٤٦) .\n(٢) البخاري في تفسير سورة الممتحنة ١٠/٢٦١، وفي الطلاق: باب إذا أسلمت المشركة أو النصرانية تحت الذمي أو الحربي ١١/٣٤٥ وفي الأحكام: باب بيعة النساء ١٦/٣٣٠، ومسلم رقم (١٨٦٦) في الإمارة: باب بيعة النساء، وأبو داود رقم (٢٩٤١) في الخراج: باب ما جاء في البيعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١١٤) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا أبو أويس، وفي (٦/١٥٣، ١٦٣) قال: حدثنا عبد الرزاق، قال: أخبرنا مَعْمر، وفي (٦/١٥٣) قال: حدثنا يحيى بن آدم، قال: حدثنا ابن المبارك، عن معمر، وفي (٦/٢٧٠)، قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب، والبخاري (٥/١٦٢، ٦/١٨٦) قال: حدثنا إسحاق، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب. وفي (٧/٦٣) قال: حدثنا يحيى بن بُكير. قال: حدثنا الليث، عن عُقَيل. وفي (٩/٩٩) قال: حدثنا محمود قال: حدثنا عبد الرزاق. قال: أخبرنا مَعْمر. ومسلم (٦/٢٩) قال: حدثني أبو الطاهر أحمد بن عَمرو بن سَرْح. قال: أخبرنا ابن وهب. قال: أخبرني يونس بن يزيد.\n(ح) وحدثني هارون بن سعيد الأيلي وأبو الطاهر قال أبو الطاهر أخبرنا. وقال هارون: حدثنا ابن وهب قال: حدثني مالك. وأبو داود (٢٩٤١) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: حدثني مالك. وابن ماجة (٢٨٧٥) قال: حدثنا أحمد بن عمرو بن السرح المصري، قال: حدثنا عبد الله بن وهب. قال: أخبرني يونس. والترمذي (٣٣٠٦) قال: حدثنا عبد بن حُميد قال: حدثنا عبد الرزاق، عن مَعْمر، والنسائي في الكبرى (تحفة الأشراف) (١٢/١٦٦٦٨)، عن محمد بن يحيى بن عبد الله، عن عبد الرزاق، عن مَعْمر. وفي (١٢/١٦٦٩٧) عن يونس بن عبد الأعلى، عن ابن وهب، عن يونس.\nستتهم - أبو أويس عبد الله بن عبد الله، ومَعْمر، وابن أخي ابن شهاب، وعُقيل بن خالد، ويونس بن يزيد، ومالك- عن ابن شهاب الزهري، قال: أخبرني عروة بن الزبير، فذكره.\n* أخرجه أحمد (٦/١٥١) قال: حدثنا عبد الرزاق، قال: أخبرنا مَعْمر، عن الزهري، أو غيره، عن عروة، عن عائشة. قالت: جاءت فاطمةُ بنتُ عُتبة.","vol":"1","page":257},{"text":"<span data-type=\"title\" id=toc-95>الفصل الثالث: في أحكام متفرقة</span>\n٥٢ - (ت) سليمان بن عمرو بن الأحوص - ﵀ - (١) قال: حدَّثني أبي: أنه شهدَ حجَّةَ الوداع مع رسول الله - ﷺ -، فحمد الله وأثنى عليه، وذَكَّرَ ووعظ، ثم قال: «أيُّ يوم أحرَمُ؟ أي يوم أحرَمُ؟ أي يوم أحرمُ؟» قال: فقال الناسُ: يومُ الحج الأكبر يا رسول الله، قال: «فإنَّ دماءَكم وأموالَكم وأعراضَكم عليكم حرامٌ كحرمةِ يومكم هذا، في بلدكم هذا، في ⦗٢٥٩⦘ شهركم هذا، ألا لا يجني جانٍ إلا على نفسه، ولا يجني والد على ولده، ولا يَجني ولَدٌ على والده ألا إن المسلم أخو المسلم، فليس يحلُّ لمسلمٍ من أخيه شيء إلا ما أحلَّ من نفسهِ. ألا وإنَّ كلَّ ربًا في الجاهلية موضوعٌ، لكُم رُؤوسُ أموالِكم لا تَظلِمُون ولا تُظْلَمون، غير رِبا العبَّاس، فإنَّه موضوعٌ كله، ألا وإن كلَّ دَمٍ كان في الجاهلية موضوعٌ، وأوَّلُ دمٍ أضعُ من دم الجاهلية: دمُ الحارث (٢) بن عبد المطلب، وكان مُسْتَرضْعًا في بني ليثٍ، فقتلتْه هُذَيلٌ، ألا واستَوصوا بالنساء خيرًا، فإنَّهُنَّ عَوانٌ عندكم، ليس تملكون شيئًا غيرذلك، إلا أنْ يأتين بفاحشة مبيِّنة، فإن فعلْنَ ذلك فاهجرُوهنَّ في المضاجع، واضربوهن ضربًا غير مُبَرِّحٍ، فإن أطعنكُم فلا تَبغوا عليهن سبيلًا، ألا وإن لكم على نسائكم حقًّا، ولنسائكم عليكم حقًّا، فأمَّا حقُّكُمْ على نسائكم، فلا يُوطِئْنَ فُرُشَكُم مَن تكرهون، ولا يأذنَّ في بيوتكم لمن تكرهون، ألا وإن حَقَّهُنَّ عليكم: أنْ تُحْسِنُوا إليهنَّ في كسوتهن وطعامهن» .\nوفي رواية قال: سمعتُ رسول الله - ﷺ - يقول في حَجَّةِ الوداع للناس: «أيُّ يوم هذا؟» قالوا: يومُ الحجِّ الأكبر، قال: «فإن دماءَكم وأموالَكم وأعراضكُم بيْنَكمْ حرامٌ كحُرمَة يومكم هذا، ألا لا يَجني جانٍ على ولده، ولا مولودٌ على والده، ألا وإن الشيطان قد أيس أن يُعْبَدَ في ⦗٢٦٠⦘ بلدكم هذا أبدًا، ولكن سيكونُ له طاعةٌ فيما تحتقرون مِنْ أعمالكم، فسيَرْضى به» . أخرجه الترمذي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الحَجّ الأكبر: هو يوم النحر، وقيل: يوم عَرفة، وإنما سُمي الحج الأكبر؛ لأنهم يُسمُّون العمرة: الحج الأصغر.\nوأعراضكم: الأعراض، جمع عَرض، وهو النفس، وقيل: الحَسَبُ.\nلا يجني جانٍ: الجناية: الذَّنْبُ، وما يفعله الإنسان مما يوجب عليه الجزاءُ، إما في الدنيا وإما في الآخرة، فقوله - ﷺ -: «لا يجني جانٍ إلا على نفسه» يريد: أنه لا يُطَالَبُ بجنايته غيرُهُ، من أقاربه وأَباعده، وقد فسَّره في الحديث بقوله: «لا يجني ولدٌ على والده، ولا يجني والدٌ على ولده» أي إذا جنى أحدهما، لا يطَالَبُ الآخر بجنايته، وقد كان ذلك معتادًا بين العرب.\nعوان: جمع عانية، وهي مؤنثة العاني، وهو الأسير، شبه النساء بالأسرى عند الرجال، لتحكمهم فيهن، واستيلاءهم عليهن.\nبفاحشة: الفاحشة: الفعلة القبيحة، وأراد به هاهنا الزنا. ⦗٢٦١⦘\nمبيِّنة: ظاهرة واضحة.\nمبرح: ضربته ضربًا مُبَرِّحًا، أي: شديدًا شاقًا.\nفلا تبغوا عليهن سبيلًا: أي إن أطعنكم فيما تريدون منهن، فلا يبقى لكم عليهنَّ طريق ولا حكم فيما عداه، إلا أن يكون جورًا وتَعسُّفًا.\n_________\n(١) سليمان بن عمرو بن الأحوص الأزدي الجشمي تابعي كوفي موثق، روى عن أبيه وأمه، ولهما صحبة. وعنه شبيب بن غرقدة. ذكره ابن حبان في الثقات. وفي \" المطبوع \" سليمان بن عمر، وهو تحريف.\n(٢) في حديث جابر عند مسلم \" دم ابن ربيعة بن الحارث بن عبد المطلب، قال النووي: قال المحققون: والجمهور اسم هذا الابن: إياس بن ربيعة بن الحارث بن عبد المطلب، وقيل: اسمه حارثة، وقيل: آدم.\n(٣) رقم (٣٠٨٧) في تفسير سورة التوبة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال. وفي الفتن باب تحريم الدماء رقم (٢٦١٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٢٦)، قال: حدثنا يحيى بن آدم، قال: حدثنا أبو الأحوص، وفي (٣/٤٩٨) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا زائدة. وأبو داود (٣٣٣٤) قال: حدثنا مسدد، قال: حدثنا أبو الأحوص، وابن ماجة (١٨٥١)، قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الحسين بن علي، عن زائدة. وفي (٢٦٦٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص، وفي (٣٠٥٥) قال: حدثنا أبو بكر بن أبي شيبة وهناد بن السري قالا: حدثنا أبو الأحوص، والترمذي (١١٦٣، ٣٠٨٧) قال: حدثنا الحسن ابن علي الخلال، قال: حدثنا الحسين بن علي الجعفي، عن زائدة. وفي (٢١٥٩) قال: حدثنا هناد، قال: حدثنا أبو الأحوص، والنسائي في الكبرى (الورقة ٥٣ ب) قال: أخبرنا هناد بن السري، عن أبي الأحوص، وفي (الورقة ١٢٤- أ) قال: أخبرنا أحمد بن سليمان، قال: حدثنا حسين بن علي، عن زائدة.\nكلاهما - أبو الأحوص، وزائدة - عن شبيب بن غرقدة، عن سليمان بن عمرو بن الأحوص، فذكره.\nقلت: قال الترمذي: هذا حديث حسن صحيح.\nك","vol":"1","page":258},{"text":"٥٣ - (خ م) عبد الله بن عمر - ﵄ - قال: «قال رسول الله - ﷺ - في حَجَّة الوَداع: «ألا أيُّ شهرٍ تعْلمونه أعظمُ حُرْمةً؟» قالوا: ألا شهرنا هذا، قال: «ألا أيُّ بلد تعْلمونه أعظمُ حرْمَةً؟» قالوا: ألا بلدنا هذا، قال: «ألا أيُّ يومٍ تعلمونه أعظَمُ حرمةً؟» قالوا: ألا يومُنا هذا. قال: «فإن الله ﵎ قد حرَّم عليكم دماءَكم وأموالَكمْ وأعراضَكم إلا بحقِّها كحُرمَةِ يومِكم هذا في بلدكم هذا، في شهركم هذا، ألا هلْ بلَّغتُ؟» ثلاثًا - كلُّ ذلك يُجيبونه: ألا نَعَمْ، قال: ويْحَكُم، - أو وَيلَكم (١) - لا تَرْجِعُنَّ بعدي كفَّارًا يضربُ (٢) بعضُكم رقابَ بعض» . ⦗٢٦٢⦘ أخرجه البخاري، ولمسلمٍ نحوه (٣) .\n_________\n(١) قوله: \" ويحكم \" أو قال: \" ويلكم \" قال: هما كلمتان تستعملهما العرب بمعنى التعجب والتوجع. قال سيبويه: \" ويل \" كلمة تقال لمن وقع في هلكة و\" ويح \" كلمة ترحم، وحكي عنه: \" ويح \" زجر لمن أشرف على الهلكة. وقال غيره: ولا يراد بها الدعاء بإيقاع الهلكة، ولكن يراد منها الترحم والتعجب، وروي عن عمر بن الخطاب، قال: \" ويح \" كلمة رحمة. وقال الهروي: \" ويح \" كلمة لمن وقع في هلكة لا يستحقها، فيترحم عليه، ويرثى له، و\" ويل \" للذي يستحقها فلا يترحم عليه.\n(٢) قال الإمام النووي في شرح مسلم ٢/٥٥، ٥٦ في معناه سبعة أقوال:\nأحدها: أن ذلك كفر في حق المستحل بغير حق. ⦗٢٦٢⦘\nوالثاني: كفر النعمة وحق الإسلام.\nوالثالث: أنه يقرب من الكفر ويؤدي إليه.\nوالرابع: فعل كفعل الكفار.\nوالخامس: حقيقة الكفر، ومعناه: لا تكفروا، بل دوموا مسلمين.\nوالسادس: - حكاه الخطابي وغيره - أن المراد بالكفار المتكفرون بالسلاح، يقال: تكفر الرجل بسلاحه: إذا لبسه. قال الأزهري في كتاب \" تهذيب اللغة \": يقال للابس السلاح: كافر.\nوالسابع: قاله الخطابي: لا يكفر بعضكم بعضًا، فتستحلوا قتال بعضكم بعضًا، وأظهر الأقاويل الرابع، وهو اختيار القاضي ﵀.\nثم إن الرواية \" يضرب \" برفع الباء، هذا هو الصواب. وكذا رواه المتقدمون والمتأخرون وبه يصح المقصود هنا.\nونقل القاضي عياض أن بعض العلماء ضبطه بإسكان الباء، قال القاضي: وهو إحالة للمعنى، والصواب الضم.\nقلت: وكذا قال أبو البقاء العكبري: إنه يجوز جزم الباء على تقدير شرط مضمر، أي: إن ترجعوا يضرب.\nوأما قوله ﵊: \" بعدي \" فقال القاضي عياض: قال الهروي: معناه: بعد فراقي من موقفي هذا، وكان هذا يوم النحر يعني في حجة الوداع، أو يكون بعدي، أي خلافي، أي لا تخلفوني في أنفسكم بغير الذي أمرتكم به، أو يكون قد تحقق ﵊ أن هذا لا يكون في حياته، فنهاهم عنه بعد مماته.\n(٣) البخاري ١٢/٧٥ في الحدود: باب ظهر المؤمن حمى، وفي الديات ١٢/١٧٠ باب قوله تعالى: ﴿ومن أحياها﴾ وفي الحج ٣/٤٥٨ باب الخطبة أيام منى، وفي المغازي ٨/٨٢ باب حجة الوداع، وفي الفتن ١٣/٢٢ باب قول النبي ﷺ \" لا ترجعوا بعدي كفارًا \"، وفي الأدب ١٠/٣٨٧، قوله تعالى: ﴿يا أيها الذين آمنوا لا يسخر قوم من قوم﴾، وأخرجه مسلم رقم (٦٦) في الإيمان، باب بيان قول النبي ﷺ \" لا ترجعوا بعدي كفارًا \"، وأخرجه أبو داود رقم (٤٦٨٦) في السنة: باب الدليل على زيادة الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٨٥) (٥٥٧٨) (٢/١٠٤) (٥٨١٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شُعبة، عن واقد بن محمد بن زيد، وفي (٢/٨٧) (٥٦٠٤) قال: حدثنا عبد الرحمن، قال: حدثنا شعبة، عن واقد ابن محمد، وفي (٢/١٠٤) (٥٨٠٩)، قال: حدثنا عفان، قال: حدثنا شعبة، عن واقد بن عبد الله - كذا قال عفان، وإنما هو واقد بن محمد بن زيد بن عبد الله بن عمر- وفي (٢/١٣٥) (٦١٨٥) قال: حدثني يعقوب، قال: حدثنا عاصم بن محمد، عن أخيه عمر بن محمد، والبخاري (٢/٢١٦)، (٨/١٨) قال: حدثنا محمد بن المثنى، قال: حدثنا يزيد بن هارون، قال: أخبرنا عاصم بن محمد بن زيد، وفي (٥/٢٢٣) قال: حدثنا يحيى بن سليمان، قال: أخبرني ابن وهب، قالك حدثني عمر بن محمد، وفي (٨/٤٨) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا خالد بن الحارث، قال: حدثنا شعبة، عن واقد بن محمد بن زيد، وفي (٨/١٩٨) قال: حدثني محمد بن عبد الله، قال: حدثنا عاصم بن علي، قال: حدثنا عاصم بن محمد، عن واقد بن محمد. وفي (٩/٣) قال: حدثنا أبو الوليد، قال: حدثنا شعبة، قال: واقد بن عبد الله أخبرني. وفي (٩/٦٣) قال: حدثنا حجاج بن منهال، قال: حدثنا شعبة، قال: أخبرني واقد.\nومسلم (١/٥٨) قال: حدثنا عُبيد الله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة، عن واقد بن محمد.\n(ح) وحدثني أبو بكر بن أبي شيبة، وأبو بكر بن خلاد الباهلي، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن واقد بن محمد بن زيد.\n(ح) وحدثني حرملة بن يحيى، قال: أخبرنا عبد الله بن وهب، قال: حدثني عمر بن محمد.\nوأبو داود (٤٦٨٦) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا شعبة، قال: قال واقد بن عبد الله أخبرني. وابن ماجة (٣٩٤٣) قال: حدثنا عبد الرحمن بن إبراهيم، قال: حدثنا الوليد بن مُسلم، قال: أخبرني عمر ابن محمد. والنسائي (٧/١٢٦) قال: أخبرنا أحمد بن عبد الله بن الحكم، قال: حدثنا محمد بن جعفر قال: حدثنا شعبة، عن واقد بن محمد بن زيد.\nثلاثتهم - واقد بن محمد، وعمر بن محمد، وعاصم بن محمد - عن أبيهم محمد بن زيد بن عبد الله بن عمر، عن أبيه فذكره.","vol":"1","page":261},{"text":"٥٤ - (خ) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ - ⦗٢٦٣⦘ خطب الناس يوم النحر فقال: «يا أيُّها الناس، أيُّ يومٍ هذا؟» قالوا: يومٌ حرامٌ، قال: «وأيُّ بلدٍ هذا؟» قالوا: بلد حرام، قال: «فأيُّ شهر هذا؟» قالوا: شهر حرام، قال: «فإنَّ دماءَكم وأموالكم وأعراضكم عليكم حرام، كحرمة يومكم هذا، في بلدكم هذا، في شهركم هذا» - فأعادها مرارًا - ثم رفع رأسه فقال: «اللهمَّ هل بلغْتُ؟ اللهم هل بلغت» قال ابن عباس: فوالذي نفسي بيده إنَّها لوصيَّتُه إلى أمَّتِه، «فليُبَلِّغْ الشاهدُ الغائبَ، لا تَرجِعوا بعدي كفَّارًا يَضرب بعضكم رقابَ بعض» . أخرجه البخاري (١) .\n_________\n(١) في الحج ٣/٤٥٢ باب الخطبة أيام منى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٣٠) (٢٠٣٦) قال: حدثنا ابن نُمير. والبخاري (٢/٢١٥)، وفي خلق أفعال العباد (٣٩، ٥٠) قال: حدثنا علي بن عبد الله، قال: حدثني يحيى بن سعيد، وفي (٩/٦٣) قال: حدثنا أحمد ابن إشكاب، قال: حدثنا محمد بن فُضيل، والترمذي (٢١٩٣) قال: حدثنا أبو حفص عمرو بن علي قال: حدثنا يحيى بن سعيد.\nثلاثتهم - ابن نُمير، ويحيى، ومحمد بن فضيل- عن فضيل بن غَزْوَان، عن عكرمة، فذكره.","vol":"1","page":262},{"text":"٥٥ - (خ م د) أبو بكرة - ﵁ - أن النبي - ﷺ - قال: «إنَّ الزَّمانَ قد استدار كهيأته يومَ خلق اللهُ السموات والأرض، السَّنةُ اثنا عشر شهرًا منها: أربعةٌ حُرُمٌ، ثلاثَةٌ متواليات: ذو القعدة، وذو الحِجَّة والمحرَّمُ، ورَجَبُ مُضَرَ الذي بين جُمادَى وشَعبانَ، أيُّ شهر هذا؟» قُلنا: اللهُ ورسولُه أعلمُ، فَسكَت حتى ظنَنَّا أنَّه سَيُسَمِّيه بغير اسمه، فقال: «أليس ذا الحجة؟» قلنا: بلى، قال: «أيُّ بلد هذا؟» قلنا: الله ورسُوله أعلم، فَسكَتَ حتى ظننَّا أنَّه سَيُسمِّيه بغير اسمه، قال: «أليس البلدَةَ الحرام؟» قلنا: بلى، قال: «فأيُّ يومٍ هذا؟» قلنا: الله ورسوله أعلم، فسكت حتى ظننا أنه سيسميه بغير اسمه، قال: «أليس يومَ النَّحْر؟» قلنا: بلى، قال: «فإنَّ دِماءَكم وأموالَكم وأعراضكم عليكم حرامٌ، كحُرمَةِ يومكم هذا، ⦗٢٦٤⦘ في بلدِكم هذا، في شهركم هذا، وستلْقَون ربَّكم فيسألُكُم عن أعْمالِكم ألا فلا ترجعوا بعدي كُفّارًا، يَضْرِبُ بعضُكُم رقابَ بعضٍ، ألا ليُبَلِّغِ الشاهِدُ الغائبَ، فَلعلَّ بعضَ منْ يَبْلُغُهُ أن يكون أوْعى من بعض من سَمِعَهُ» ثم قال: «ألا هلْ بَلَّغتُ؟ ألا هل بلغت؟» قلنا: نعم! قال: «اللَّهُمَّ اشْهدُ» .\nوفي رواية: أنَّ النَّبي - ﷺ - قَعَدَ على بَعيره، وأمسك إنسانٌ بِخِطامِهِ، أو بِزمَامِهِ، فقال: «أيُّ شهرٍ هذا؟» - وذكرَ نحوه مختصرًا - أخرجه البخاري ومسلم.\nوزاد مسلم في رواية «ثُمَّ انْكَفَأ إلى كبْشَيْن أمْلَحَيْنِ، فَذَبحهما، وإلى جُزَيعَةٍ من الغَنَم فَقسَمَها بَيْننَا» .\nوأخرج أبو داود طرفًا من أوله، إلى قوله «بين جُمادى وشعبان» .\nقال الحميدي: قال الدارقطني: زيادةُ مسلم وَهْمٌ من ابن عَوْنٍ عن ابنِ سيرين، وإنَّما رواه ابن سيرين عن أنس.\nوزاد في رواية «فلمَّا كان يومُ حُرِّقَ ابنُ الحضْرميّ (١)، حين حَرَّقهُ جاريةُ ⦗٢٦٥⦘ ابنُ قُدَامة، قال: أشرفوا على أبي بَكْرَةَ، فقالوا: هذا أبو بكرة يراك، قال عبدُ الرحمن: فحدثتني أمِّي عن أبي بكرة أنه قال: لَو دخلوا عليَّ ما بَهَشْتُ لهم بِقَصَبَةٍ» (٢) .\nووجَدتُ في كتاب رزين بن معاوية العَبْدَريّ - ﵀ -، الجامع لهذه الصحاح زيادةً في آخر هذا الحديث لم أجدها في الأصول التي نقلتُ منها: وهي هذه:\n«ثلاث لا يَغِلَّ عليهنَّ قلبُ مسلمٍ أبدًا: إخلاصُ العمل لله، ومناصحَةُ وُلاة الأمر، ولزومُ جماعة المسلمين، فإن دعوتَهُم تُحيطُ من ورائِهم (٣)» . ⦗٢٦٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الزمان قد استدار: بمعنى: دار، وذلك أنَّ العربَ كانوا يؤخرون المحرم إلى صفر، وهو النَّسيء، ويفعلون ذلك سنةً بعد سنةٍ، فينتقل المحرَّم من شهر إلى شهرٍ، حتى جعلوه في جميع شهور السنة، فلما كان تلك السنة كان قد عاد إلى زمنه المخصوص به قبل أن ينقلوه.\nرجب مضر: أضافَ رجبًا إلى مُضَرَ؛ لأنهم كانوا يُعَظِّمُونَهُ، فكأنهم اختصوا به، وقوله - ﷺ -: «الذي بين جمادى وشعبان» ذكره تأكيدًا للبيان وإيضاحًا؛ لأنَّهم كانوا يُنْسِئْونَهُ، ويُؤخِّرونَه من شهرٍ إلى شهر، فيحولونه عن موضعه، فبين لهم أن رجبًا هو الشهر الذي بين جمادى وشعبان، لا ما كانوا يسمون على حسب النَّسيء.\nأوعى: وعى يَعي: إذا حفظ، وأوعى أفعل، مثله.\nقوله: «لا ترجعُنَّ بعدي كُفارًا يضرب بعضكم رقاب بعض» قال ⦗٢٦٧⦘ الهروي: قال الأزهري: فيه قولان: أحدهما: لابسين السلاح، يقال: كفر فوق درعه: إذا لبس فوقها ثوبًا، والثاني: أنه يُكفّر الناس فيكفُر، كما تفعله الخوارج إذا استعرضوا الناس، وذلك كقوله ﵊: «مَن قال لأخيه: يا كافر، فقد باء به أحدهما» .\nالانكفاء: الرجوع إلى الشيء والميل إليه.\nأَملحين: الأملح من الغنم: النَّقيُّ البياض، وقيل: هو المختلط سواده وبياضه، إلا أن البياض فيه أكثر.\nجُزيْعةُ: القطعة من الغنم، هكذا ذكره الجوهري، وذكرها ابن فارس في المجمل: الجَزِيعة، بفتح الجيم وكسر الزاي.\nبَهَشت: إذا ملت إليه، وأقبلت نحوه، يقال لكل من نظر إلى شيء فمال إليه، وأعجبه: بهش إليه، وقد يكون للمدافعة والذَّبِّ، والمراد به: ما دفعتهم بقصبةٍ، ولا قاتلتهم بها.\nلا يَغِلَّ عليهن قَلبُ مؤمن: تُروى هذه الكلمة بفتح الياء وكسر الغين، وهو من الغِلِّ: الحقد والضِّغن، يقول: لا يدخله شيء من الحقد يزيله عن الحق، ويُروى بضم الياء وكسر الغين من الخيانةٍ، والإغلال: الخيانة في كل شيء.\nوقوله: «عليهن» في موضع الحال، أي: لا يغلُّ كائنًا عليهن قلبُ ⦗٢٦٨⦘ مؤمن، وإنما انتصب على النكرة لتقدمه، والمعنى: أنَّ هذه الخلال المذكورة في الحديث، تُسْتَصْلَحُ بها القلوب، فمن تمسك بها، طَهُرَ قلبه من الدَّغَل والفساد.\n_________\n(١) قال الحافظ في \" الفتح \" ١٣/٢٣: وابن الحضرمي فيما ذكره العسكري اسمه عبد الله بن عمرو بن الحضرمي، وأبوه عمرو، هو أول من قتل من المشركين يوم بدر، وعلى هذا، فلعبد الله رؤية، وقد ذكره بعضهم في الصحابة، ففي \" الاستيعاب \" قال الواقدي: ولد على عهد رسول الله ﷺ، وروى عن عمر، وعند المدائني أنه عبد الله بن عامر الحضرمي، وهو ابن عمرو المذكور، والعلاء بن الحضرمي الصحابي المشهور عمه، وجارية بن قدامة هو ابن مالك بن زهير بن الحصين التميمي السعدي، وكان السبب في ذلك ما حكاه العسكري في الصحابة: كان جارية يلقب محرقًا، لأنه أحرق ابن الحضرمي بالبصرة، وكان معاوية وجه ابن الحضرمي إلى البصرة ليستنفرهم ⦗٢٦٥⦘ على قتال علي، فوجه علي جارية بن قدامة، فحصره فتحصن منه ابن الحضرمي في دار فأحرقها جارية عليه وقوله: هذا أبو بكرة يراك، قال المهلب: لما فعل جارية بابن الحضرمي ما فعل أمر جارية بعضهم أن يشرفوا على أبي بكرة ليختبر إن كان محاربًا أو في الطاعة، وكان قد قال له خيثمة: هذا أبو بكرة يراك، وما صنعت بابن الحضرمي، فربما أنكره عليك بسلاح أو بكلام، فلما سمع أبو بكرة ذلك وهو في علية له، قال: لو دخلوا علي داري ما رفعت عليهم قصبة، لأني لا أرى قتال المسلمين، فكيف أن أقاتلهم بسلاح؟! .\n(٢) البخاري ٣/٤٥٩ في الحج، باب الخطبة أيام منى، وفي الأضاحي ١٠/٦ باب من قال: الأضحى يوم النحر، وفي التفسير ٨/٢٤٤ باب تفسير سورة براءة، وفي بدء الخلق ٦/٢١١ باب ما جاء في سبع أرضين، وفي الفتن ١٣/٢٣، باب لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض، وفي العلم ١/١٤٥، باب رب مبلغ أوعى من سامع، وأخرجه مسلم رقم (١٦٧٩) في القسامة، باب تحريم الدماء، وأبو داود رقم (١٩٤٧) في الحج، باب الأشهر الحرم.\n(٣) لم نر هذه الزيادة فيما بين أيدينا من المصادر من رواية أبي بكرة، وقد جاء في \" الترغيب والترهيب \" ١/٢٣ في إخلاص العمل لله، من حديث أبي سعيد الخدري ﵁ قال: قال رسول الله ﷺ في حجة الوداع \" نضر الله امرءًا سمع مقالتي فوعاها؛ فرب حامل فقه ليس بفقيه، ⦗٢٦٦⦘ ثلاث لا يغل عليهن ... \" الحديث ثم قال: رواه البزار بإسناد حسن.\nنقول: أخرج الشافعي في مسنده ١/١٤ من حديث ابن مسعود قال: قال رسول الله ﷺ: \" نضر الله عبدًا سمع مقالتي فحفظها ووعاها وأداها، فرب حامل فقه غير فقيه، ورب حامل فقه إلى من هو أفقه منه، ثلاث لا يغل عليهم قلب مسلم: إخلاص العمل لله، والنصيحة للمسلمين، ولزوم جماعتهم، فإن دعوتهم تحيط من ورائهم \" وإسناده صحيح، وأخرجه أحمد في المسند ٥/١٨٣ وغيره من حديث زيد بن ثابت، وإسناده صحيح، وصححه ابن حبان والحافظ ابن حجر، وفي الباب عن أبي الدرداء، ومعاذ بن جبل، والنعمان بن بشير، وأبي قرصافة، وجابر، وأنس، وجبير بن مطعم، انظر تخريجها في \" مجمع الزوائد \" ١/١٣٧ - ١٣٩ للحافظ الهيثمي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٧) قال: حدثنا محمد بن أبي عدي، وفي (٥/٤٥) قال: حدثنا هوذة بن خليفة، والدارمي (١٩٢٢) قال: أخبرنا أبو حاتم أشهل بن حاتم، والبخاري (١/٢٦)، قال: حدثنا مسدد، قال: حدثنا بشر. ومسلم (٥/١٠٨) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا يزيد بن زريع. (ح) وحدثنا محمد بن المثنى، قالك حدثنا حماد بن مسعدة، والترمذي (١٥٢٠) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا أزهر بن سعد السمان. والنسائي (٧/٢٢٠) قال: أخبرنا حميد بن مسعدة في حديثه، عن يزيد بن زريع، وفي الكبرى (الورقة ٥٣-ب) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر. وفي (الورقة ٧٦- أ) قال: أخبرنا سليمان بن سَلْم، قال: أخبرنا النضر.\nثمانيتهم - محمد بن أبي عدي، وهوذة، وأشهل، وبشر بن المفضل، ويزيد، وحماد بن مسعدة، وأزهر، والنضر بن شميل- عن عبد الله بن عون، عن محمد بن سيرين، عن عبد الرحمن بن أبي بكرة، فذكره.\n* أخرجه أحمد (٥/٣٩) قال: حدثنا يحيى بن سعيد، وفي (٥/٤٩) قال: حدثنا أبو عامر. والبخاري (٢/٢١٦) وفي خلق أفعال العباد (٥١) قال: حدثني عبد الله بن محمد، قال: حدثنا أبو عامر. وفي (٩/٦٣)، وفي خلق أفعال العباد (٥١) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٥/١٠٨، ١٠٩) قال: حدثني محمد بن حاتم بن ميمون، قال: حدثنا يحيى بن سعيد.\n(ح) وحدثنا محمد بن عمرو بن جبلة، وأحمد بن خراش، قالا: حدثنا أبو عامرعبد الملك بن عَمرو. وابن ماجة (٢٣٣)، قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان أملاه علينا. والنسائي في الكبرى (الورقة ٥٣ - ب، ٧٦- أ) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا أبو عامر. وابن خزيمة (٢٩٥٢)، قال: حدثناه بندار، قال: حدثنا أبو عامر.\nكلاهما - يحيى، وأبو عامر- عن قرة بن خالد، عن محمد بن سيرين، عن عبد الرحمن بن أبي بكرة، وعن رجل آخر، وهو في نفسي أفضل من عبد الرحمن بن أبي بكرة، عن أبي بكرة به.\nوفي رواية أبي عامر: عن قرة بن خالد، عن محمد بن سيرين، قال: أخبرني عبد الرحمن بن أبي بكرة، عن أبي بكرة - ورجل أفضل في نفسي من عبد الرحمن، حميد بن عبد الرحمن، عن أبي بكرة به.\n* وأخرجه البخاري (١/٣٧)، (٦/٨٣) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا حماد بن زيد. وفي (٤/١٣٠) (٥/٢٢٤)، (٩/١٦٣) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب، وفي (٧/١٢٩)، قال: حدثنا محمد بن سلام، قال: حدثنا عبد الوهاب، ومسلم (٥/١٠٧) قال: حدثنا أبو بكر ابن أبي شيبة، ويحيى بن حبيب الحارثي، قالا: حدثنا عبد الوهاب الثقفي، وأبو داود (١٩٤٨) قال: حدثنا محمد بن يحيى بن فياض، قال: حدثنا عبد الوهاب.\nكلاهما - حماد، وعبد الوهاب- عن أيوب السختياني، عن محمد بن سيرين، عن ابن أبي بكرة، فذكره.\n* وأخرجه أحمد (٥/٣٧) قال: حدثنا إسماعيل، قال: أخبرنا أيوب، وفي (٥/٤٠) قال: حدثنا أسباط بن محمد، قال: حدثنا أشعث، وأبو داود (١٩٤٧) قال: حدثنا مسدد، قال: حدثنا إسماعيل، قال: حدثنا أيوب، والنسائي (٧/١٢٧) قال: أخبرنا عمرو بن زرارة، قال: أنبأنا إسماعيل، عن أيوب.\nكلاهما - أيوب، وأشعث- عن محمد بن سيرين، عن أبي بكرة، فذكره.\nليس فيه عبد الرحمن بن أبي بكر.\nوأخرجه أحمد (٥/٤٤) قال: حدثنا أسود بن عامر (٥/٤٥) قال: حدثنا عفان كلاهما عن حماد بن سلمة، عن يونس، عن الحسن، ومحمد، عن أبي بكرة، فذكره مختصرًا.","vol":"1","page":263},{"text":"٥٦ - (خ م ط ت د) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: «ما مِن مولودٍ (١) إلا يُولَدُ على الفِطْرةِ»، ثم يقول: «اقرؤوا ﴿فِطرةَ اللَّهِ التي فَطر الناس عَليها، لا تَبديلَ لخلق الله، ذلك الدِّينُ القَيِّمُ﴾ [الروم: الآية ٣٠]» كذا عند مسلم.\nوزاد البخاري: فأبَواهُ يُهَوِّدانِهِ، أوْ يُنَصِّرانِهِ، أوْ يُمجِّسانِهِ، كما تُنْتَجُ البَهيمَةُ (٢) بهيمةً جَمْعاءَ، هلْ تُحِسُّون فيها من جَدْعاءَ، ثم يقولُ أبو هريرة: ⦗٢٦٩⦘ ﴿فِطرةَ اللهِ الَّتي فَطَرَ النَّاسَ عَلَيْهَا، لا تَبْديلَ لِخَلْقِ اللَّهِ، ذَلِكَ الدِّينُ القَيِّمُ﴾ .\nوزاد مسلم أيضًا من رواية أخرى.\nوفي رواية لهما قال: «ما من مولود إلا يُولَدُ على الفطرةِ، فأبواه يُهَوِّدانِهِ ويُنَصِّرانه، كما تُنْتجون الإبل، فهل تَجدون فيها جَدْعاءَ، حتَّى تكونُوا أنتم تجدعونَها» قالوا: يا رسول الله، أفرأيت من يموت صغيرًا؟ قال: «الله أعلَمُ بما كانوا عاملين (٣)» .\nوفي أخرى لمسلم: «ما من مولودٍ إلا يُولَدُ على الفطرةِ، فأبواه يهودانه وينصِّرانه، ويشرِّكانه» . فقال رجل: يا رسول الله، أرأيت لو مات قبل ذلك؟ قال: «الله أعلمُ بما كانوا عاملين» .\nوفي أخرى: «ما من مولود يولدُ إلا وهو على المِلَّةِ» .\nزاد في أخرى «على المِلة، حتى يُبيِّن عنه لسانُه» .\nهذه هي طرقُ البخاري ومسلم (٤) . ⦗٢٧٠⦘\nووافقهما الموطأ والترمذي وأبو داود نحو ذلك وبمعناه.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الفطرة: الخلقة، أراد بقوله: «كل مولود يولد على الفطرة» أي يولد على ابتداء الخلقة في علم الله تعالى مؤمنًا أو كافرًا، وقيل: يولد على الخلقة التي فُطر عليها في الرحم: من سعادة، أو شقاوة، فأبواه يهودانه، يعني في حكم الدنيا، وقيل: كل مولود يولد على الملة الإسلامية، والدين الحق، وإنما أبواه ينقلانه إلى دينهما، وقيل معناه: أن كل مولود من البشر إنما يولد في مبدإِ الخلقة، وأصل الجِبلة، على الفطرة السليمة، والطبع المتهيىء لقبول الدين الحق، فلو تُرك عليها لاستمر على لزومها، ولم يفارقها إلى غيرها؛ لأن هذا الدين الحق حسنه موجود في النفوس، وبِشْرُهُ في القُلوب، وإنما يعدل عنه من يعدل إلى غيره لآفة من آفات الشر والتقليد، فلو سَلِمَ المولود من تلك الآفات لم يعتقد غيره، ثم تمثل بأولاد اليهود والنصارى في اتباعهم لآبائهم، والميل إلى أديانهم فيزِلُّون بذلك عن الفطرة السليمة.\nالدين القيم: المستقيم الذي لا زَيغ فيه، ولا ميل عن الحق.\nتُنْتَجُ: نُتِجَت الناقة تُنتَج، فهي منتوجة: إذا وَلَدَت.\nجمعاء: الجمعاء من البهائم وغيرها: التي لم يذهب من بدنها شيء.\nتُحِسُّون: أحْسَسْتُ بالشيء: إذا شعرت به وعلمته.\nجدعاء: أي: هل ترون فيها من جدعاء؟ والجدعاء: المقطوعة الأذن ⦗٢٧١⦘ أو الأنف، أو الشَّفَة، أو اليد ونحو ذلك.\nومعنى هذا الحديث: أن المولود يولد على نوع من الجبلة، وهي فطرة الله تعالى، وكونه متهيئًا لقبول الحقيقة طبعًا وطوعًا، ولو خلَّته شياطين الإنس والجن وما يختار، لم يَخْتَر إلا إياها، وضرب لذلك - الجمعاء والجدعاء- مثلًا، يعني: أن البهيمة تُولد سوية الأطراف، سليمة من الجدع ونحوه، لولا الناس وتعرضهم إليها، لبقيت كما وُلدت سليمة.\nوقوله: «الله أعلم بما كانوا عاملين» إشارة إلى تعلق المثوبة والعقوبة بالعمل.\n_________\n(١) من زائدة، ومولود: مبتدأ، ويولد خبره، وتقديره: ما مولود يولد على أمر إلا على الفطرة، وهي لغة: الخلقة - والمراد بها في أشهر الأقوال: الإسلام، قال ابن عبد البر: وهو المعروف عند عامة السلف، وأجمع أهل العلم بالتأويل على أن المراد بقوله تعالى: ﴿فطرة الله التي فطر الناس عليها﴾ الإسلام.\n(٢) قال النووي: \" كما تنتج البهيمة بهيمة جمعاء \" هو بضم التاء الأولى. وفتح الثانية، ورفع \" البهيمة \"، ونصب \" بهيمة \"، ومعناه: كما تلد البهيمة بهيمة جمعاء - بالمد - وهي مقطوعة الأذن، أو غيرها من الأعضاء، ومعناه: أن البهيمة تلد البهيمة كاملة الأعضاء لا نقص فيها، وإنما يحدث فيها النقص والجدع بعد ولادتها.\nو\" كما تنتج \" يروى على البناء للمفعول. قال الجوهري: نتجت الناقة، على ما لم يسم فاعله تنتج نتاجًا: ولدت.\nولفظ \" كما \" إما حال، أي: يهود الوالدان المولود، بعد أن خلق على الفطرة، تشبيهًا بالبهيمة التي جدعت بعد سلامتها، وإما صفة مصدر محذوف، أي: يغيرانه تغييرًا، مثل تغييرهم البهيمة ⦗٢٦٩⦘ السليمة، والأفعال الثلاثة تنازعت في \" كما \" على التقديرين، وقوله \" بهيمة \" مفعول ثان لقوله \" تنتج \".\n(٣) أي ذلك من شأن الله سبحانه، لا من شأنكم، فلا تسألوا عنه.\n(٤) البخاري في الجنائز ٣/١٧٦، باب إذا أسلم الصبي، و١٩٧ - ١٩٩ فيه أيضًا، باب ما قيل في أولاد المشركين، وأخرجه مسلم رقم (٢٦٥٨) في القدر، باب معنى كل مولود يولد على الفطرة، والموطأ رقم (٥٢) الجنائز، باب جامع الجنائز، والترمذي رقم (٢١٣٩)، في القدر: باب كل مولود يولد على الملة، وأبو داود رقم (٤٧١٤) في السنة، باب ذراري المشركين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة عبد الرحمن بن هرمز الأعرج:\nأخرجه مالك في الموطأ صفحة (١٦٥)، والحميدي (١١١١، ١١١٣) قال: حدثنا سفيان، وأحمد (٢/٢٤٤) قال: حدثنا سفيان. وفي (٢/٤٦٤) قال: حدثنا عبد الرحمن، قال: حدثنا زائدة، ومسلم (٨/٥٤) قال: حدثنا ابن أبي عُمر، قال: حدثنا سفيان، وأبو داود (٤٧١٤)، قال: حدثنا القَعنبيُّ، عن مالك.\nثلاثتهم - مالك، وسفيان بن عيينة، وزائدة- عن أبي الزناد، عن الأعرج، عن عبد الرحمن بن هُرمز، فذكره.\n- ورواه عنه أيضًا أبو صالح:\nأخرجه أحمد (٢/٢٥٣)، قال: حدثنا أبو معاوية ووكيع ومحمد بن عُبيد.\n(ح) وابن نُمير.\n(ح) وحدثنا محمد بن علي بن الحسن بن شقيق، قال: سمعت أبي، عن أبي حمزة.\n(ح) وحدثنا أبو معاوية. وفي (٢/٤١٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/٤٨١) قال: حدثنا وكيع، ومسلم (٨/٥٣) قال: حدثنا زُهير بن حرب، قال: حدثنا جرير.\n(ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كُريب، قالا: حدثنا أبو معاوية.\n(ح) وحدثنا ابن نُمير قال: حدثنا أبي.\nوالترمذي (٢١٣٨) قال: حدثنا محمد بن يحيى القُطَعي البصري، قال: حدثنا عبد العزيز بن ربيعة البناني (ح) أبو كُريب والحسين بن حُريث، قالا: حدثنا وكيع.\nثمانيتهم - أبو معاوية، ووكيع، ومحمد بن عُبيد، وعبد الله بن نُمير، وأبو حمزة، وشعبة، وجرير بن عبد الحميد، وعبد العزيز - عن سليمان الأعمش، عن أبي صالح، فذكره.\n- ورواه عنه سعيد بن المسيب:\nأخرجه أحمد (٢/٢٣٣)، قال: حدثنا عبد الأعلى، عن معمر، وفي (٢/٢٧٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، ومسلم (٨/٥٢، ٥٣)، قال: حدثنا حاجب بن الوليد، قال: ثنا محمد بن حرب، عن الزبيدي.\n(ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، كلاهما عن معمر.\nكلاهما - معمر، ومحمد بن الوليد- عن الزهري، عن سعيد بن المسيب.\n- ورواه عنه أيضًا طاوس:\nأخرجه الحميدي (١١١٣)، قال: حدثنا سُفيان، قال: وحدثناه عمرو، وأحمد (٢/٢٨٢)، قال: حدثنا إبراهيم بن خالد، قال: حدثنا رَباح، عن عمر بن حبيب، عن عمرو بن دينار، وفي (٢/٣٤٦) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، عن قيس. والنسائي (٤/٥٨) قال: أخبرنا محمد بن عبد الله بن المُبارك، قال: حدثنا الأسود بن عامر، قال: حدثنا حماد، عن قيس، هو ابن سعد.\nكلاهما - عمرو بن دينار، وقيس- عن طاوس، فذكره.\n- ورواه عنه أيضًا أبو سلمة بن عبد الرحمن:\nأخرجه أحمد (٢/٣٩٣)، قال: حدثنا حسين، قال: حدثنا ابن أبي ذئب، والبخاري (٢/١١٨، ٦/١٤٣) قال: حدثنا عَبْدان، قال: أخبرنا عبد الله، قال: أخبرنا يونس، وفي (٢/١٢٥) قال: حدثنا آدم، قال: حدثنا ابن أبي ذئب، ومسلم (٨/٥٣)، قال: حدثني أبو الطاهر، وأحمد بن عيسى، قالا: حدثنا ابن وهب، قال: أخبرني يونس بن يزيد.\nكلاهما - محمد بن عبد الرحمن بن أبي ذئب، ويونس بن يزيد- عن ابن شهاب الزهري، قال: أخبرني أبو سلمة بن عبد الرحمن، فذكره.","vol":"1","page":268},{"text":"<span data-type=\"title\" id=toc-96>الباب الثالث: في أحاديث متفرقة تتعلق بالإيمان والإسلام</span>\n٥٧ - (خ م ت) أبو هريرة - ﵁ -: قال: قال رسولُ الله - ﷺ -: «مَثَلُ المؤمِنِ كَمَثَلِ خَامَةِ الزَّرْعِ، مِنْ حيثُ أَتتْها الريحُ تُفِيئُها، فإذا اعْتدَلتْ تُلَقَّى بالبلاء، والْفاجِرُ كالأَرَزَةِ صَمَّاء معتدلةً، حتَّى يَقْصِمَها الله إِذَا شاءَ» .\nوفي أُخرى: «مثل المؤمن مثل الزرع، لا تزال الريح تُميله، ولا يزال المُؤمِنُ يُصيبُه البَلاءُ، وَمَثلُ المُنَافِقُ كَمَثلِ شَجَرةِ الأرْز لا تهتز حتى تَسْتَحْصِدَ» . ⦗٢٧٢⦘\nأخرجه البخاري، والترمذيّ مثلَ الرواية الثانية، إِلا أَنَّه ذكَرَ فيها «الخَامَةَ مِن الزَّرعِ (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n خامة: الخامات من النبات: الغضَّةُ الرطبة اللينة.\nتُفيئها: أي تُميلها كذا وكذا، حتى ترجع من جانب إلى جانب.\nكالأرَزَةِ: بفتح الراء: شجرةُ الأرزِن، وهو خشب معروف، وبسكونها: شجرة الصنوبر، والصنوبر: ثمرها.\nيقصِمُها: القَصْمُ: الكسر، يقال: قَصَمْتُ الشيء قَصمًا: كسرته حتى يبين وينفصل.\nتستحصد: الاستحصاد: التهيؤ للحصد، وهو القطع.\nصماء: الصماء المكتنزة، التي لا تخلخل فيها.\n_________\n(١) البخاري ١٠/٩٣ في المرضى، باب ما جاء في كفارة المرضى، ومسلم رقم (٢٨٠٩) في صفات المنافقين، باب مثل المؤمن كالزرع، والترمذي رقم (٢٨٧٠) في الأمثال، باب ٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه مسلم في التوبة عن أبي بكر بن أبي شيبة، عن عبد الأعلى، ومن طريق عبد بن حميد، كلاهما عن عبد الرزاق، عن معمر عن الزهري عن سعيد بن أبي هريرة «فذكره» .\nوالترمذي في الأمثال (٢٨٧٠) عن الحسن بن علي الخلال وغير واحد، كلهم عن عبد الرزاق به.\n* وسقط في التحفة العزو للبخاري، وهو عنده في كتاب المرضى (١٠/٩٣) باب ما جاء في كفارة المرضى.","vol":"1","page":271},{"text":"٥٨ - (خ م) كعب بن مالك - ﵁ -: قال: قال رسولُ الله - ﷺ -: «مثل المؤمن: كمثلِ الخَامَةِ مِنَ الزَّرعِ، تُفِيئها الريحُ، تَصرَعُهَا مرةً، وتَعْدِلُها أُخرى، حتى تَهيجَ» .\nوفي أُخرى: «حتّى يأتِيَهُ أَجلُهُ، ومثلُ المنافق: مثلُ الأرْزةِ المُجْذِيَةِ على أَصْلِها، لا يُفيئها شيءٌ، حتّى يكونَ انجعافُها مَرَّةً واحدةً» . أَخرجه ⦗٢٧٣⦘ البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تَصْرَعُها: أي ترميها وتُلقيها، من المصارعة.\nتهيج: هاج النبات هيجًا: إذا أخذ في الجفاف والاصفرار، بعد الغضاضة والاخضرار.\nالمجذية: الثابتة، يقال: جَذا يجذُو، وأجذى يُجذي لغتان.\nانجعافُها: الانجعاف: الانقلاع، وهو مطاوع: جعَفْتُ الشيء: إذا قلعته.\n_________\n(١) البخاري ١٠/٩١، ٩٢ في المرضى، باب ما جاء في كفارة المرضى، ومسلم رقم (٢٨١٠) في صفات المنافقين، باب مثل المؤمن كالزرع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٨٦)، قال: حدثنا يزيد، وأبو النضر، قالا: أخبرنا المسعودي. وعبد بن حميد (٣٧٣) قال: أخبرنا جعفر بن عون، قال: أخبرنا المسعودي، ومسلم (٨/١٣٦) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا عبد الله بن نمير، ومحمد بن بشر، قالا: حدثنا زكريا بن أبي زائدة.\n(ح) وحدثناه محمد بن بشار، قال: حدثنا يحيى، وهو القطان، عن سفيان، والنسائي في الكبرى (الورقة ٩٨) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى، عن سفيان.\nثلاثتهم - المسعودي، وزكريا، وسفيان- عن سعد بن إبراهيم، عن ابن كعب بن مالك، فذكره.\n* أخرجه أحمد (٣/٤٥٤) قال: حدثنا عبد الرحمن، عن سفيان، عن سعد، عن عبد الله، أو عبد الرحمن ابن كعب بن مالك. (قال عبد الرحمن: هو شك - يعني سفيان) عن أبيه، فذكره.\n* وأخرجه الدارمي (٢٧٥٢) قال: حدثنا محمد بن يوسف. والبخاري (٧/١٤٩) قال: حدثنا مسدد. قال: حدثنا يحيى، ومسلم (٨/١٣٦) قال: حدثنيه محمد بن حاتم، ومحمود بن غيلان، قالا: حدثنا بشر بن السري.\n(ح) وحدثناه عبد الله بن هاشم، قال: حدثنا يحيى، وهو القطان.\nثلاثتهم - ابن يوسف، ويحيى، وبشر- عن سفيان، عن سعد بن إبراهيم، عن عبد الله بن كعب بن مالك، عن أبيه، فذكره.\n* وأخرجه مسلم (٨/١٣٦) قال: حدثني زهير بن حرب، قال: حدثنا بشر بن السري، وعبد الرحمن بن مهدي، قالا: حدثنا سفيان، عن سعد بن إبراهيم، عن عبد الرحمن بن كعب بن مالك، عن أبيه، فذكره.","vol":"1","page":272},{"text":"٥٩ - (خ م) ابن عمر - ﵄ -: قال: قال رسولُ الله - ﷺ -: «مَثلُ المؤمنِ كمَثَل شجرةٍِ خضراءَ، لا يسقُط ورقُها، ولا يَتَحاتُّ» . فقال القومُ كذا، هي شجرةُ كذا، فأَرَدتُ أَن أَقولَ: هي النَّخْلةُ، وأَنا غلام شاب، فَاستَحْيَيْتُ، فقال: «هي النَّخْلَةُ» . أَخرجه البخاريّ، ومسلم، وأَخرجاهُ من طُرقٍ أُخرى، أَطْولَ من هذا بزيادةٍ أَوجبتْ ذِكْرهُ في غير هذا الموضع (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يتحاتّ: تحاتّ ورقُ الشجر: إذا انتثر وتساقط بنفسه.\n_________\n(١) البخاري ١/١٣٣، ١٣٤ في العلم، باب ما يقوله المحدث، ومسلم رقم (٢٨١١) في صفات المنافقين، باب مثل المؤمن كالزرع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١) [٤٨٥٩] قال: حدثنا يزيد بن هارون، والبخاري (٨/٣٦) قال: حدثنا آدم، كلاهما عن شعبة، قال: ثنا محارب بن دثار، عن ابن عمر، فذكره.\nقلت: ولم يخرجه مسلم بهذا اللفظ، إنما أخرجه من حديث عبد الله بن دينار، ومجاهد، ونافع عن ابن عمر، فتدبر.","vol":"1","page":273},{"text":"٦٠ - (ت) النواس بن سمعان - ﵁ - قال: قال رسول الله - ﷺ -: «إنَّ الله ضربَ مَثَلًا صراطًا مُستقيمًا، على كَنَفَي الصّراطِ، زُوْرَان (١) لهما أَبوابٌ مُفتَّحةٌ، على الأبوابِ سُتُورٌ، وداعٍ يَدْعو على رأْس الصِّراطِ، وداعٍ يدعو فوقَه: ﴿واللهُ يَدْعو إِلى دارِ السَّلامِ ويَهدي من يشاءُ إلى صراطٍ مستقيم﴾ [يونس: ٢٥]، والأبواب التي على كَنَفِي الصراطِ حدود الله، فلا يَقَعُ أَحدٌ في حُدودِ الله حتى يَكْشِف السِّتْر، والذي يدْعو من فوقِهِ واعِظُ ربِّهِ» . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n كنفي: كَنف الشيء: جانبه.\nحدود: جمع حدٍّ، وهي أحكام الشرع، وأصل الحد: الفاصل ⦗٢٧٥⦘ بين الشيئين، فكأن حدود الشرع فواصل بين الحلال والحرام.\nوهذا حديثٌ وجدتُهُ في كتاب رزين بن معاوية، ولم أجده في الأصول.\n_________\n(١) أي جداران، وفي حديث ابن مسعود الآتي \" سوران \" والظاهر أن السين قد أبدلت بالزاي، كم يقال في الأسدي: الأزدي.\n(٢) رقم (٢٨٦٣) في الأمثال، باب رقم ١، وقال: هذا حديث حسن غريب. نقول: وأخرجه أحمد في المسند ٤/١٨٢ من حديث النواس بن سمعان بلفظ: \" ضرب الله مثلًا صراطًا مستقيمًا، وعلى جنبتي الصراط سوران فيهما أبواب مفتحة، وعلى الأبواب ستور مرخاة، وعلى باب الصراط داع يقول: يا أيها الناس ادخلوا الصراط جميعًا، ولا تعوجوا (وفي المسند: تتفرجوا، وهو تحريف)، وداع يدعو من جوف الصراط: فإذا أراد أن يفتح شيئًا من تلك الأبواب، قال: ويحك لا تفتحه، فإنك إن تفتحه تلجه، والصراط: الإسلام: والسوران: حدود الله تعالى، والأبواب المفتحة: محارم الله تعالى، وذلك الداعي على رأس الصراط: كتاب الله ﷿، والداعي فوق الصراط: واعظ الله في قلب كل مسلم \"، وإسناده صحيح، وأخرجه الحاكم في المستدرك ٢/٣١٨، وقال: صحيح على شرط مسلم، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل:\n١ - أخرجه أحمد (٤/١٨٢) قال: حدثنا الحسن بن سوار أبو العلاء قال: حدثنا ليث، يعني ابن سعد، عن معاوية بن صالح، أن عبد الرحمن بن جبير حدثه.\n٢ - وأخرجه أحمد (٤/١٨٣) قال: حدثنا حيوة بن شريح، والترمذي (٢٨٥٩) قال: حدثنا علي بن حُجْر السعدي، والنسائي في الكبرى (تحفة الأشراف) (٩/١١٧١٤) عن علي بن حُجْر، وعمرو بن عثمان، ثلاثتهم - حيوة، وعلي، وعمرو - عن بقية بن الوليد، عن بحير بن سعد، عن خالد بن مَعدان.\nكلاهما - عبد الرحمن بن جبير، وخالد بن مَعدان - عن جبير بن نفير، فذكره.\nقلت: الإسناد الأول فيه معاوية بن صالح، مختلف فيه، صاحب إفرادات ويغرب بحديث أهل الشام، وهذا منها، وفي الإسناد الثاني بقية بن الوليد المدلس، والله أعلم.","vol":"1","page":274},{"text":"٦١ - () ابن مسعود - ﵁ -: قال: إنَّ رسولَ الله - ﷺ - قال: «ضَرَبَ اللهُ مَثلًا صراطًا مُستقيمًا، وعن جَنَبتي الصِّراط سورانِ فيهما أَبْوابٌ مُفَتَّحةٌ، وعلى الأبْوابِ ستُورٌ مُرْخَاةٌ، وعندَ رَأْسِ الصِّراطِ داع يقول: استقيموا على الصراط ولا تَعْوَجُّوا، وفوقَ ذلك داعٍ يَدْعو كُلَّما همَّ عَبْدٌ أَنْ يَفْتَحَ شيئًا من تلك الأَبواب، قال: ويْحَكَ، لا تفْتَحْهُ، فإنك إِن تفتحه تَلِجْهُ. ثم فسَّره فأَخبر: أَنَّ الصّراط: هو الإِسلام، وأَن الأبواب المفتَّحة، محارمُ الله، وأَنَّ السُّتورَ المُرْخاةَ: حُدودُ الله، والدَّاعي على رَأْسِ الصراطِ: هو القُرآنُ، وأَنَّ الدَّاعِي منْ فوقِهِ: هو واعظُ الله في قلْبِ كُلِّ مؤمنٍ (١)» .\n_________\n(١) الحديث بهذا اللفظ لا يعرف من حديث ابن مسعود، وإنما هو من حديث النواس بن سمعان، وقد روى الإمام أحمد في \" المسند \" ٤١٤٢، ٤٤٣٧، والحاكم ٢/٣٦٨، والطبري ١٢/٢٣٠ من حديث عبد الله بن مسعود قال: خط لنا رسول الله ﷺ خطًا، ثم خط عن يمينه وشماله خطوطًا، ثم قال: هذا سبيل الله وهذه السبل على كل سبيل منها شيطان يدعو إليه، ثم قرأ ﴿وأن هذا صراطي مستقيمًا فاتبعوه، ولا تتبعوا السبل فتفرق بكم عن سبيله﴾، وإسناده حسن، وصححه الحاكم، وأقره الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n غريب: لا يعرف من حديث ابن مسعود، إنما هو من حديث «النواس» السابق. ورزين العبدي زياداته على الأصول غريبة المخارج، وهذا أولها. وقد ثبرت عن هذا الحديث فلم أهتد إليه.","vol":"1","page":275},{"text":"٦٢ - (م) أبو هريرة - ﵁ -: قال: إِنَّ رسول الله - ﷺ - قال: «بَدَأَ الإِسلامُ غريبًا، وسَيَعُودُ غريبًا كما بدَأَ، فطُوبَى للغرباءِ (١)» . ⦗٢٧٦⦘ أَخرجه مسلم (٢) .\n_________\n(١) قال النووي في شرح مسلم: \" بدأ الإسلام غريبًا \" كذا ضبطناه: \" بدأ \" بالهمزة من الابتداء، و\" طوبى \" فعلى من الطيب، قال الفراء: وإنما جاءت الواو لضمة الطاء، قال: وفيها ⦗٢٧٦⦘ لغتان. تقول العرب: طوباك، وطوبى لك.\nوأما معنى \" طوبى \" فاختلف المفسرون في معنى قوله تعالى: ﴿طوبى لهم﴾ [الرعد: ٢٩] فروي عن ابن عباس أن معناه: فرح وقرة عين، وقال عكرمة: نعمى لهم، وقال الضحاك: غبطة لهم، وقال قتادة: حسنى لهم، وعن قتادة أيضًا معناه: أصابوا خيرًا، وقال إبراهيم: خير لهم وكرامة. وقال عجلان: دوام الخير، وقيل: الجنة، وقيل: شجرة في الجنة، وكل هذه الأقوال محتملة في الحديث.\nوقال القاضي عياض: روى ابن أبي أويس عن مالك: معنى بدأ غريبًا، أي بدأ الإسلام غريبًا في المدينة، وسيعود إليها.\nوظاهر الحديث العموم، وأن الإسلام بدأ في آحاد من الناس وقلة ثم انتشر وظهر، ثم سيلحق أهله النقص والاختلاف، حتى لا يبقى إلا في آحاد وقلة أيضًا كما بدأ.\nوجاء في الحديث تفسير الغرباء \" هم النزاع من القبائل \" قال الهروي: أراد بذلك المهاجرين الذين هجروا أوطانهم إلى الله تعالى.\nنقول: وللحافظ ابن رجب الحنبلي رسالة قيمة استوفى فيها شرح هذا الحديث سماها \" كشف الكربة في وصف أهل الغربة \".\n(٢) رقم (١٤٥) في الإيمان، باب بيان أن الإسلام بدأ غريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه مسلم في الإيمان (١٤٥) قال: حدثنا محمد بن عباد، وابن أبي عمر، جميعًا عن مروان الفزاري. قال ابن عباد: حدثنا مروان عن يزيد - يعني ابن كيسان-، عن أبي حازم عن أبي هريرة «فذكره» . قلت: وفي الباب عن ابن عمر، وهو مخرج في مسلم (١٤٦)، وعن عمرو بن عوف عند الترمذي، قال الألباني: إسناده واهٍ جدًا. المشكاة (١٧٠) .","vol":"1","page":275},{"text":"٦٣ - (ت) عبد الله بن مسعود - ﵁ -: قال: إنَّ رسولَ الله - ﷺ - قال: «إن الإِسلامَ بَدَأَ غريبًا؛ وسيعودُ غريبًا كما بدأَ، فطوبَى للغرباء» . أَخرجه الترمذيّ (١) .\n_________\n(١) رقم (٢٦٣١) في الإيمان، باب ١٣ وقال: حديث حسن غريب صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: رواه الترمذي في الإيمان (١٣/١) عن أبي كريب، وابن ماجة في الفتن عن سفيان عن وكيع - كلاهما عن حفص بن غياث، عن الأعمش عن أبي إسحاق السبيعي عن أبي الأحوص عن ابن مسعود. قلت: قال أبو عيسى الترمذي: حسن صحيح، تفرد به حفص، إنما نعرفه من حديثه. أه.\nورواه أحمد (١/٣٩٨)، والدارمي (٢٧٥٨) .","vol":"1","page":276},{"text":"<span data-type=\"title\" id=toc-97>الكتاب الثاني: في الاعتصام بالكتاب والسنة</span>، وفيه بابان\n<span data-type=\"title\" id=toc-98>الباب الأول: في الاستمساك بهما</span>\n٦٤ - (ط) مالك بن أنس - ﵀ -: بَلَغَهُ، أَنَّ رسولَ الله - ﷺ - قال: «تَركْتُ فيكُمْ أَمْرَيْنِ لنْ تَضِلُّوا ما تَمسَّكْتُمْ بهما: كتابَ الله، وسنّة رسولِهِ» . أَخرجه الموطأ (١) .\n_________\n(١) في القدر رقم ٣ باب النهي عن القول بالقدر بلاغًا، لكن يشهد له حديث ابن عباس عند الحاكم ١/٩٣ بسند حسن فيتقوى به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ [١٧٢٧] كتاب الجامع «باب النهي عن القول بالقدر» .\nقال الإمام الزرقاني: مر أن بلاغه صحيح كما قال ابن عيينة، وقد أخرجه ابن عبد البر من حديث كثير بن عبد الله بن عمرو بن عوف عن أبيه عن جده، وعزاه للحاكم.\nشرح الموطأ (٤/٣٠٧) ط/ دار الكتب العلمية بيروت.\nقلت: له شاهد من حديث ابن عباس، أخرجه الحاكم (١/٩٣) وقد صح من غير بلاغ الموطأ في غير حديث.","vol":"1","page":277},{"text":"٦٥ - (ت) جابر بن عبد الله - ﵄ -: قال: رأَيتُ رسولَ الله - ﷺ - في حَجَّة الوَداع يوم عرفة، وهو على ناقته القَصْواءِ، يَخْطُبُ، فَسَمِعْتُهُ يقول: «إِني تَركْتُ فيكم ما إنْ أَخذْتُمْ به لن تَضِلُّوا: كتاب الله، وعترتي أهل بيْتي» . أخرجه الترمذي (١) .\nٍ\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القصواء): اسم ناقة النبي ﷺ، ولم تكن قصواء، لأن الناقة ⦗٢٧٨⦘ القصواء هي التي قُطع طرف أذنها، ولم تكن ناقته كذلك، يقال: ناقة قصواء، وشاة قصواء، ولا يقال: جمل أقصى، وإنما يقال: مقصو، ومقصي، تركوا فيه القياس.\n_________\n(١) رقم (٣٧٩٠) في المناقب، باب ٧٧، وإسناده ضعيف، لكن يشهد له حديث زيد بن أرقم الآتي، ولذا قال الترمذي ﵀: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي [٣٧٨٦] قال: حدثنا نصر بن عبد الرحمن الكوفى، قال: حدثنا زيد ابن الحسن هو الأنماطي، عن جعفر بن عبد الله، عن أبيه، عن جابر فذكره.\nقلت: قال الترمذي: وفي الباب عن أبي ذر، وأبي سعيد، وزيد بن أرقم، وحذيفة بن أسيد، وهذا حديث حسن غريب من هذا الوجه، وزيد بن الحسن قد روى عنه سعيد بن سليمان، وغير واحد من أهل العلم. أه.\nقلت: الحسن بن زيد فيه ضعف، قال ابن عدي: لعل شعبة لم يرو عن أضعف منه. انظر الكاشف (١/٣٣٨) [١٨٤٨] .","vol":"1","page":277},{"text":"٦٦ - (ت) زيد بن أرقم - ﵁ -: قال: قال رسولُ الله - ﷺ -: «إِنِّي تَاركٌ فيكم ما إن تَمسَّكْتُمْ به لن تَضِلُّوا بعدي، أَحدُهما أَعظمُ من الآخر، وهو كتابُ الله، حبلٌ مَمْدودٌ من السَّمَاءِ إِلى الأرض، وعترتي أَهل بيتي، لنْ يَفْترقا حتى يردَا عليَّ الحوضَ، فانظروا كيف تخلفوني فيهما؟» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٩٠) في المناقب، باب ٧٧، وقال: حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٨٨) قال: حدثنا علي بن المنذر، قال: ثنا محمد بن فضيل، قال: حدثنا الأعمش عطية عن أبي سعيد، والأعمش، عن حبيب بن أبي ثابت عن زيد، فذكره.\nقلت: الأعمش يدلس، وفي القلب من هذا السند شيء، وعطية هو العوفي ضعفوه بشدة، وقد تكلم فيه، والله أعلم.","vol":"1","page":278},{"text":"٦٧ - (د ت) قال عبد الرَّحمن بن عمرو السُّلَميّ وحُجْر بن حُجْر: أَتينَا العِرباضَ بْنَ ساريةَ - ﵁ - وهو ممَّن نَزل فيه: ﴿ولا عَلَى الَّذين إِذَا ما أَتَوْكَ لِتحْمِلَهم قلتَ لا أَجدُ ما أحمِلُكُم عليه﴾ [التوبة: ٩٢] فسلّمنا، وقُلنا: أَتيناكَ زائريْنَ، وعائديْنَ، ومُقْتَبِسَيْن، فقال العرباضُ: صلى بنا رسولُ الله - ﷺ - ذات يومٍ، ثمّ أقبل علينا بوجهه، فوعَظَنا موعِظةً بَليغةً، ذَرَفتْ منها العيون، ووَجِلت منها القلوبُ، فقالَ رجل: يا رسولَ الله، كأنَّ هذه موعظةُ مودِّعٍ، فماذا تَعْهدُ إلينا؟ قال: «أُوصيكم بتقْوى الله، والسَّمعِ والطاعة، ⦗٢٧٩⦘ وإنْ عَبْدًا حبشيًّا، فإنه من يَعِشْ منكم بعدي فسيَرى اختلافًا كثيرًا، فعليكم بسنّتي وسنّةِ الخلفَاءِ الراشِدينَ المهديِّينَ، تمسكوا بها، وعَضُّوا عليها بالنواجِذِ، وإياكم ومُحدثاتِ الأمورِ، فإنَّ كلَّ مُحدثَةٍ بدْعةٌ، وكل بدْعَةٍ ضَلاَلَة» . هذه رواية أبي داود. وأخرجه الترمذي، ولم يذكر الصَّلاة، وفي آخِرِه: تقديم وتأخير (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n مقتبسين: الاقتباس في الأصل: أخْذُ القبَس من النار، وأراد به: الأخذ من العلم والأدب.\nذرفت: العينُ تذرفُ: إذا دَمعت.\nوجلت: وَجل القلبُ يَوْجَلُ: إذا خاف وفَزع، والوجل: الفزع.\nتعهد: عهد إليه بكذا يعهد: إذا أوصى إليه.\nالراشدين: الراشد: اسم فاعل من رشد يَرشَدُ، ورَشَدَ يرْشُدُ رشدًا، وهو خلاف الغي، وأرشدته أنا: إذا هديته.\nالمهديين: المهدي: الذي قد هداه الله إلى الحق، هداه يهديه فهو مهدي، والله هاديه. ⦗٢٨٠⦘\nوإن عَبْدًا حبشيًّا: أي: أطع صاحب الأمر، واسمع له، وإن كان عبدًا حبشيًّا، فحذف «كان» وهي مرادة.\nوَعَضُّوا عليها بالنواجذ: النَّواجِذُ: الأضراس التي بعد الناب، جمع ناجذ، وهذا مثلٌ في شدة الاستمساك بالأمر؛ لأنَّ العَضَّ بالنّواجذ عَضٌّ بمعظم الأسنان التي قبلها والتي بعدها.\nالهدي: بفتح الهاء، وسكون الدال: الطريقةُ والسيرةُ.\nمحدثات الأمور: ما لم يكن معروفًا في كتاب، ولا سنة، ولا إجماع.\nبدعة: الابتداع: إذا كان من الله وحده فهو إخراجُ الشيء من العدم إلى الوجود، وهو تكوين الأشياء بعد أن لم تكن، وليس ذلك إلا إلى الله تعالى، فأمَّا الابتداع من المخلوقين، فإن كان في خلاف ما أمر الله به ورسوله، فهو في حَيِّز الذمِّ والإنكار، وإن كان واقعًا تحت عموم ما ندب الله إليه، وحضَّ عليه أو رسوله، فهو في حيِّز المدح، وإن لم يكن مثاله موجودًا، كنوعٍ من الجود والسخاء، وفعل المعروف، فهذا فعل من الأعمال المحمودة لم يكن الفاعل قد سُبق إليه؛ ولا يجوز أن يكون ذلك في خلاف ما وَرَدَ الشرع به؛ لأن رسول الله - ﷺ -، قد جعل له في ذلك ثوابًا فقال: «مَنْ سَنَّ سُنَّةً حسَنَة، كان له أجرُها وأجرُ من عمل بها» وقال في ضده: «من سَنَّ سُنَّةً سيئة، كان عليه وِزرُها ووزرُ من عمل بها (٢)» .\nوذلك إذا كان في خلاف ما أمر الله به ورسوله، ويعضد ذلك قول ⦗٢٨١⦘ عمر بن الخطاب - ﵁- في صلاة التراويح: «نِعْمتِ البدعة هذه» لما كانت من أفعال الخير، وداخلةً في حيِّز المدح، سمَّاها بدعة ومدحها، وهي وإن كان النبيٍّ - ﷺ - قد صلاها - إلا أنه تركها، ولم يحافظ عليها، ولا جمع الناس عليها، فمحافظة عمر عليها، وجمعه الناس لها، وندبُهُم إليها بدعة، لكنها بدعةٌ محمودة ممدوحة.\n_________\n(١) أبو داود في \" السنة \" رقم (٤٦٠٧): باب لزوم السنة، والترمذي في العلم رقم (٢٦٧٨): باب ١٦، وإسناده صحيح، وأخرجه أحمد في المسند ٤/١٢٦، ١٢٧، وابن ماجة في المقدمة رقم ٤٢ باب اتباع سنة الخلفاء الراشدين. وانظر شرح هذا الحديث مفصلًا في \" جامع العلوم والحكم \" للحافظ ابن رجب الحنبلي.\n(٢) قطعة من حديث طويل أخرجه مسلم في صحيحه رقم (١٠١٧) من حديث جرير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٢٦)، وأبو داود (٤٦٠٧)، قال: حدثنا أحمد بن حَنبل، قال: حدثنا الوليد بن مسلم، قال: حدثنا ثور بن يزيد، قال: حدثني خالد بن مَعْدان، قال: حدثني عبد الرحمن بن عمرو السلمي، وحجر بن حجر، فذكراه.\n* أخرجه أحمد (٤/١٢٦) قال: حدثنا عبد الرحمن بن مَهْدي، قال: حدثنا مُعاوية- يعني ابن صالح- عن ضمرة بن حبيب. وفي (٤/١٢٦) قال: حدثنا الضحاك بن مخلد، عن ثور، عن خالد بن مَعْدان، والدارمي (٩٦) قال: أخبرنا أبو عاصم، قال: أخبرنا ثور بن يزيد، قال: حدثني خالد بن مَعْدان. وابن ماجة (٤٣) قال: حدثنا إسماعيل بن بشر بن منصور، وإسحاق بن إبراهيم السواق، قالا: حدثنا عبد الرحمن بن مَهْدي، عن مُعاوية بن صالح، عن ضمرة بن حبيب، وفي (٤٤) قال: حدثنا يحيى بن حكيم، قال: حدثنا عبد الملك ابن الصباح المسمعي، قال: حدثنا ثور بن يزيد، عن خالد بن مَعْدان.\nوالترمذي (٢٦٧٦) قال: حدثنا علي ابن حُجْر، قال: أخبرنا بقية بن الوليد، عن بحر بن سعد، عن خالد بن مَعْدان.\n(ح) وحدثنا الحسن بن علي الخلال، وغير واحد، قالوا: أخبرنا أبو عاصم، عن ثور بن يزيد، عن خالد بن مَعدْان.\nكلاهما - ضمرة بن حبيب، وخالد بن مَعْدان- عن عبد الرحمن بن عَمرو السلمي، أنه سمع العرباض بن سارية، فذكره. ليس فيه: (حُجْر بن حُجر) .\nقلت: والحديث عند ابن ماجة أيضًا من رواية يحيى بن أبي المطاع عن العرباض (٤٢)، وعند أحمد (٤/١٢٧) من رواية عبد الله بن أبي بلال عن العرباض - ﵁-.","vol":"1","page":278},{"text":"٦٨ - (د ت) المقدام بن معد يكرب - ﵁ - قال: قال رسول الله - ﷺ -: «ألا هلْ عَسَى رجلٌ يَبْلُغُهُ الحديثُ عنِّي، هو مُتَّكئٌ على أرِيكَتِهِ، فيقول: بيننا وبينكم كتابُ الله، فما وجدنا فيه حلالًا استحللْناهُ، وما وَجَدْنا فيه حرامًا حرَّمْنَاهُ، وإن ما حرَّم رسولُ الله كما حَرَّمَ اللهُ» هذه رواية الترمذي. ورواية أبي داود: قال: قال رسول الله - ﷺ -: «ألا إني أوتيتُ هذا الكتاب، ومثلَهُ معهُ، ألا يُوشِكُ رَجُلٌ شَبْعان على أريكته، يقولُ: عليكم بِهذَا القُرآن، فما وَجدْتُم فيه من حلالٍ فأحِلُّوهُ، وما وجدْتُم فيه من حرام فَحَرِّموهُ، ألا لا يَحِلُّ لكُم الحِمارُ الأهليّ، ولا كلُّ ذي نَاب مِنَ السِّبَاعِ، ولا لُقْطَةُ مُعاهدٍ، إلا أنْ يَستَغْنِيَ عنها صَاحِبُها، ومن نَزَلَ بقَومٍ، فعليهم أن يُقْرُوهُ، فإن لم يُقْرُوهُ؛ فله أن يُعْقِبَهُمْ بمثل قِرَاهُ (١)» . ⦗٢٨٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أَريكته: الأريكة: السرير في الحَجَلَة، ولا يسمى منفردًا أريكة، وقيل: هو كل اتُّكِيءَ عليه.\nيوشك: أوشَكَ: إذا أسرع وقرب، يوشك إيشاكًا.\nاللُّقطة: ما وجدته مرميًّا في الأرض، لا تعرف له صاحبًا.\nمعاهد: المعاهد: الذي بينك وبينه عهدٌ وموادعة، والمراد به: من كان بينه وبين المسلمين معاقدة وموادعة، ومهادنة، فلا يجوز أن تُتَملّكَ لقطته؛ لأنه معصوم المال، يجري حكمه مجرى حكم الذمي.\nيقروه: القِرى: ما يُعدُّ للضيف النازل من النزل.\nيعقبهم: ويُعقِبهم - مشددًا ومخففًا - بمعنى أنه يأخذ منهم، ويغنم من أموالهم، بقدر قِراه، ومثله قوله تعالى: ﴿وإن فاتكم شيء من أزواجكم إلى الكفار فعاقبتم﴾ [الممتحنة: ١١] وعَقبتم، أي: فكانت الغلبة لكم، فغنمتم منهم.\nأُوتيتُ: قال الخطابي في شرح هذا الحديث: قوله -ﷺ-: «أوتيتُ هذا الكتاب ومثلَه» يحتمل وجهين من التأويل:\nأحدهما: أن معناه: أنه أُوتي من الوحي الباطن غير المتلوِّ مثل ما أعطى من الظاهر المتلو.\nوالثاني: أنه أوتي الكتاب وحيًا، وأوتي من البيان مثله، أي: أُذن له أن يبين ما في الكتاب، فيعم ويخص، ويزيد عليه، ويشرع ما ليس في الكتاب، فيكون في وجوب العمل به، ولزوم قبوله كالظاهر المتلو من القرآن. ⦗٢٨٣⦘\nوقوله: ويوشك رجل شبعان على أريكته، يقول: عليكم بهذا القرآن، فإنه -ﷺ- يحذَّر بهذا القول من مخالفة السنن التي سَنَّها هو مما ليس في القرآن. وإنما أراد بالأريكة: صِفة أصحاب الترفه والدعة الذين لزموا البيوت، ولم يطلبوا العلم من مظانه.\nوقوله: «إلا أن يستغني عنها صاحبها» معناه: أن يتركها صاحبها لمن يأخذها، استغناءً عنها، كقوله تعالى: ﴿فكفروا وتولَّوا واستغنى الله﴾ [التغابن: ٦] معناه: تركهم الله استغناءً عنهم، وقوله: «فله أن يعقبهم بمثل قراه» هذا في الحال المضطر الذي لا يجد طعامًا، ويخاف التلف على نفسه، فله أن يأخذ من مالهم بقدر قِراه، عوض ما حَرَمُوه من قراه.\n_________\n(١) أبو داود رقم (٤٦٠٤) في السنة: باب لزوم السنة، وسنده صحيح، والترمذي رقم (٢٦٦٦) في العلم: باب رقم (٦٠) وقال: هذا حديث حسن، وأخرجه أحمد في المسند ٤/١٣٠ - ١٣٢، وابن ماجة رقم (١٢) في المقدمة، باب تعظيم حديث رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/١٣٢)، قال: حدثنا عبد الرحمن، وزيد بن حباب، والدارمي (٥٩٢) قال: أخبرنا أسد بن موسى، وابن ماجة (١٢) (٣١٩٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب، والترمذي (٢٦٦٤) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي.\nثلاثتهم - عبد الرحمن، وزيد، وأسد- قالوا: حدثنا معاوية بن صالح، عن الحسن بن جابر اللخمي، فذكره.\nقلت: مداره على الحسن بن جابر، حسن أبو عيسى الترمذي له هذا الحديث، وذكره ابن حبان في الثقات، وأرّخ وفاته، كذا ابن سعد في الطبقات، وللحديث شواهد إلا جملة: «ومن نزل بقوم ...» لم أعثر له على شاهد يحضرني الآن، والحديث محتمل، والله أعلم.\nراجع ترجمة الحسن من التهذيب (٢/٢٥٩) / ط الهند.","vol":"1","page":281},{"text":"٦٩ - (د ت) أبو رافع - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «لا أعْرِفَنَّ الرَّجُلَ منكم يأتيه الأمْرُ من أمري: إمَّا أمَرْتُ به، أو نهيتُ عنه، وهو متكئ على أريكته، فيقول، ما نَدْري ما هذا؟ عندنا كتابُ الله، وليس هذا فيه. وما لرسول الله أنْ يقول ما يُخالفُ القرآن، وبالقرآن هَدَاهُ اللهُ» . أخرجه الترمذي وأبو داود.\nولفظُهما أخصر من هذا، وهُوَ: أنَّ رسولَ الله - ﷺ - قال: «لا أُلْفِيَنَّ أحدَكُم متَّكئًا على أريكته، يأتيه أمري: ممَّا أمرتُ به، أو نَهيتُ عنه، فيقولُ: لا أدْرِي، ما وجدْنا في كتاب الله اتَّبعْناهُ» . ⦗٢٨٤⦘ واللفظ الأول مما وجدته في كتاب رزين (١):\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n لا أُلفينَّ: ألفيت الشيء أُلفيه: إذا وجدته وصادفته.\n_________\n(١) أبو داود رقم (٤٦٠٥) في السنة: باب لزوم السنة، والترمذي رقم (٢٦٦٦) في العلم: باب رقم (١٠) وإسناده صحيح. وقال الترمذي: حسن، وأخرجه أحمد ٦/٨، وابن ماجة في المقدمة رقم (١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٥١) قال: حدثنا سفيان. وأحمد (٦/٨) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله. قال: أخبرنا ابن لهيعة، وأحمد أيضًا قال: حدثنا سفيان. وأبو داود (٤٦٠٥) قال: حدثنا أحمد بن محمد بن حنبل، وعبد الله بن محمد النفيلي. قالا: حدثنا سفيان.\nكلاهما - سفيان، وعبد الله بن لهيعة- عن سالم أبي النضر، عن عبيد الله بن أبي رافع، فذكره.\n* قال الحميدي: قال سفيان: وحدثنا ابن المنكدر، مرسلًا، قال: قال رسول الله -ﷺ- ... الحديث.\nقال الحميدي: قال سفيان: وأنا لحديث ابن المنكدر أحفظ لأني سمعته أولًا. وقد حفظت هذا أيضًا.\n* وأخرجه ابن ماجة (١٣) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا سفيان بن عُيينة، في بيته أنا سألته، عن سالم أبي النضر، ثم مرَّ في الحديث. قال: أو زيد بن أسلم، عن عبيد الله بن أبي رافع، فذكره.\n* وأخرجه الترمذي (٢٦٦٣) قال: حدثنا قتيبة. قال: حدثنا سفيان بن عُيينة، عن محمد بن المنكدر، وسالم أبي النضر، عن عبيد الله بن أبي رافع، عن أبي رافع، وغيره رفعه، فذكره.\n* قال الترمذي: وروى بعضهم، عن سفيان، عن ابن المنكدر، عن النبي -ﷺ- مرسلًا. وسالم أبي النضر، عن عبيد الله بن أبي رافع، عن أبيه، عن النبي -ﷺ-. وكان ابن عيينة إذا روى هذا الحديث على الانفراد بَيَّنَ حديث محمد بن المنكدر من حديث سالم أبي النضر، وإذا جمعهما روى هكذا.\nقلت: قال أبو عيسى الترمذي: هذا حديث حسن.\n* اللفظة التي أشار إليها المؤلف - ﵀- من كتاب رزين إنما هي مروية من حديث أبي هريرة -﵁- أخرجه أحمد في المسند (٢/٣٦٧)، وابن ماجة (٢١) .","vol":"1","page":283},{"text":"٧٠ - (خ م) أبو موسى الأشعري - ﵁ - قال: قال رسول الله - ﷺ -: «إنَّ مَثَلَ ما بعثني الله به من الهدى والعلم، كمثل غَيْثٍ (١) أصاب ⦗٢٨٥⦘ أرضًا، فكانت منها طَائِفَةٌ طيِّبَةٌ، قَبِلَت الماءَ فأنْبَتت الكلأ والعُشْبَ الكثير، وكان منها أجادِبُ أمْسَكت الماءَ، فنفع الله بها النَّاسَ، فشربوا منها، وسَقَوْا ورَعَوا، وأصابَ طَائِفَةً منها أخْرى، إنَّما هي قِيعَانٌ لا تُمسِكُ ماءً، ولا تُنْبِتُ كلأً، فذلك مَثَلُ مَنْ فَقُه في دين اللهِ ﷿، ونَفَعَهُ ما بعثني الله به، فعلِمَ وعلَّم، ومَثَلُ من لم يَرْفع بذلك رَأسًا، ولمْ يقبل هُدى اللهِ الذي أُرْسِلْتُ به» . أخرجه البخاري ومسلم (٢) .\n_________\n(١) قال النووي في شرح مسلم، أما الغيث: فهو المطر، وأما العشب والكلأ والحشيش، فكلها أسماء للنبات، لكن الحشيش مختص باليابس، والعشب والخلا - مقصورًا - مختصان بالرطب، و\" الكلأ \" بالهمز يقع على اليابس والرطب.\nوقال الخطابي وابن عباس \" الخلا \" يقع على اليابس، وهذا شاذ ضعيف.\n\" والأجادب \" بالجيم والدال المهملة، وهي التي لا تنبت كلأ.\nوقال الخطابي: هي الأرض تمسك الماء، فلا يسرع فيها التصوب.\nقال ابن بطال وصاحب \" المطالع \" وآخرون: هو جمع جدب، على غير قياس، كما قالوا: في حسن: جمعه محاسن، والقياس، أن محاسن جمع محسن، وكذا قالوا: مشابه، في جمع شبه، وقياسه: أن يكون جمع مشبه.\nقال الخطابي، وقال بعضهم: أحادب - بالحاء المهملة والدال - قال: وليس بشيء، وقال بعضهم: أجارد - بالجيم والراء والدال - قال: وهو صحيح المعنى إن ساعدته الرواية.\nقال الأصمعي: الأجارد من الأرض، ما لا ينبت الكلأ، معناه: أنها جرداء يابسة، لا يسترها النبات.\nوقال بعضهم: إنما هي \" إخاذات \" بالخاء والذال المعجمتين وبالألف، وهو جمع إخاذة، وهي الغدير الذي يحمل الماء.\nوقد ذكر صاحب \" المطالع \" هذه الأوجه التي ذكرها الخطابي، فجعلها روايات منقولة، وقال القاضي عياض ⦗٢٨٥⦘ في الشرح: لم يرد هذا الحرف في مسلم، ولا في غيره، إلا بالدال المهملة، من الجدب، الذي هو ضد الخصب، وعليه شرح الشارحون.\n(٢) البخاري ١/١٨٥ في العلم، باب فضل من علم وعلم. ومسلم رقم (٢٢٨٢) في الفضائل، باب بيان مثل ما بعث النبي ﷺ من الهدى والعلم، وقد جاء في \" الفتح \" ١/١٦١: قال القرطبي وغيره: ضرب النبي ﷺ، لما جاء به من الدين مثلًا بالغيث العام الذي يأتي الناس في حال حاجتهم إليه، وكذا حال الناس قبل مبعثه، فكما أن الغيث يحيي البلد الميت، فكذا علوم الدين تحيي القلب الميت، ثم شبه السامعين له بالأرض المختلفة التي ينزل بها الغيث، فمنهم العالم العامل المعلم، فهو بمنزلة الأرض الطيبة شربت فانتفعت في نفسها وأنبتت فنفعت غيرها، ومنهم الجامع للعلم المستغرق لزمانه، غير أنه لم يعمل بنوافله، أو لم يتفقه فيما جمع لكنه أداه لغيره، فهو بمنزلة الأرض التي يستقر فيها الماء فينتفع الناس به، وهو المشار إليه بقوله \" نضر الله امرءًا سمع مقالتي فأداها كما سمعها \"، ومنهم من يسمع العلم فلا يحفظه ولا يعمل به، ولا ينقله لغيره، فهو بمنزلة الأرض السبخة أو الملساء التي لا تقبل الماء أو تفسده على غيرها، وإنما جمع في المثل بين الطائفتين الأوليين المحمودتين لاشتراكهما في الانتفاع بهما، وأفرد الطائفة الثالثة المذمومة لعدم النفع بها، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأخرجه أحمد (٤/٣٩٩)، قال: حدثنا عبد الله بن محمد. (قال عبد الله بن أحمد: وسمعته أنا من عبد الله ابن محمد) . والبخاري (١/٣٠) قال: حدثنا محمد بن العلاء. ومسلم (٧/٦٣) قال: حدثنا أبو بكر بن أبي شيبة، وأبو عامر الأشعري، ومحمد بن العلاء، والنسائي في الكبرى (تحفة الأشراف) (٩٠٤٤) عن القاسم ابن زكريا الكوفي.\nأربعتهم - عبد الله بن محمد أبو بكر بن أبي شيبة، ومحمد بن العلاء، وأبو عامر، والقاسم- عن أبي أسامة حماد بن أسامة، عن بُريد بن عبد الله بن أبي بردة، عن أبي بُردة، فذكره.","vol":"1","page":284},{"text":"٧١ - (خ م) وعنه - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «إن مَثَلي ومَثَلُ ما بعثني الله به، كمثل رجلٍ أتى قَوْمَهُ فقال: إنِّي رأيتُ الجيش بِعَيْنيَّ، و[إِنيِّ] (١) أنا النَّذيرُ العُريان، فالنَّجاءَ، النَّجاءَ، فأطاعَهُ طائِفَةٌ من ⦗٢٨٦⦘ قَوْمِهِ، فأدْلَجوا، فانطلقوا على مَهْلِهِمْ فنَجَوْا، وكذَّبت طائفَةٌ منهم، فأصبحوا مكانَهم، فصبَّحهم الجيش فأهلكَهم، واجْتَاحَهُم، فذلك مثل من أطاعني، واتَّبَعَ ما جئْتُ به، ومَثَلُ من عصاني، وكذَّبَ ما جئتُ به من الحقِّ» . أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الكلأ: العشب، وسواء يابسُه ورَطْبُه.\nأجادب: قال أبو عبد الله الحُمَيدي - صاحب كتاب «الجمع بين الصحيحين» في شرح غريب كتابه - الذي رأيناه من الروايات في هذا الحديث: أجادب، بدالٍ قبل باء، قال: وحكاه الهروي في الجمع بين الغريبين: أجارد، براء قبل دال، يقال: مواضع منجردة من النبات، ويقال: مكان أجرد، وأرض جرداء: إذا لم تُنبت، والحديث يدل على أن المراد به الأرض الصلبة، التي تُمسك الماء.\nقلت: وقال الجوهري في كتاب «الصحاح»، ويقال: فضاء أجرد، لا نبات به، والجمع أجارد، إلا أن لفظة الحديث في الروايات «أجادب» ولعل لها معنى لم يعرف، والله بلطفه يهدي إليه.\nقلت: وذكر الهروي - ﵀ - أيضًا في كتابه، في موضع آخر ⦗٢٨٧⦘: «وكانت فيها إخاذات أمسكت الماء» وقال: الإخاذات: الغُدران التي تأخذ ماء السماء، فتحبسه على الشاربين، واحدتها: إخاذة، وهذا مناسبٌ للفظ الحديث، فإنه قال: «وكان منها أجادب أمسكت الماء، فنفع الله به الناس، وشربوا منه» والله أعلم.\nقال الخطابي: وأما أجادب فهو غلط وتصحيف، قال: وقد روي أحادب بالحاء المهملة والباء.\nالنَّجاءَ: أي: اطلبوا الخلاص، وأنجوا أنفسكم وخلصوها.\nفاجتاحهم: استأصلهم، وهو من الجائحة التي تهلك الأشياء.\nالقيعان: جمع قاع، وهو المستوي من الأرض.\nالنذير العريان: الذي لا ثوب عليه، وخص العريان؛ لأنه أبين في العين، وأصل هذا: أن الرجل منهم كان إذا أنذر قومه، وجاء من بلد بعيد انسلخ من ثيابه، ليكون أَبْيَنَ للعين.\nأدلجوا: إذا خُفِّف - من أدلج يُدلج - كان بمعنى: سار الليل كله، وإذا ثقل -من ادَّلج يدَّلج- كان إذا سار آخر الليل.\n_________\n(١) زيادة من البخاري ومسلم.\n(٢) البخاري ١٤/٩٨ في الرقاق: باب الانتهاء عن المعاصي، ومسلم رقم (٢٢٨٣) في الفضائل: باب شفقته ﷺ على أمته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٢٦، ٩/١١٥) قال: حدثنا محمد بن العلاء أبو كُريب. ومسلم (٧/٦٣) قال: حدثنا عبد الله بن بَرَّاد الأشعري، وأبو كُريب.\nكلاهما - محمد بن العلاء أبو كريب، وعبد الله بن براد- قالا: حدثنا أبو أسامة، عن بُريد بن عبد الله بن أبي بردة، عن أبي بُردة، فذكره.","vol":"1","page":285},{"text":"٧٢ - (خ م ت) أبو هريرة - ﵁ - أنه سمع رسولَ اللَّهِ - ﷺ - يقول: «إنما مَثَلي ومَثَل النَّاسِ، كمثل رجلٍ استوقَدَ نارًا، فلمَّا أضَاءتْ ما حَوْلَهُ، جعَلَ الفَراشُ وهذي الدوابُّ، الَّتي تقع في النَّار، تَقَع فيها، ⦗٢٨٨⦘ فَجَعَلَ يَنْزِعُهُنَّ (١) ويَغْلِبْنَهُ، فَيَتَقَحَّمْنَ (٢) فيها، فأنا آخِذُ بِحُجَزِكُم (٣) عن النَّار، وأنتُم تَقَحَّمُونَ (٤) فيها» . هذه رواية البخاري.\nولمسلم نحوُها، وقال في آخرها: «فذلك مثلي ومثلُكُم، أنا آخذٌ بِحُجَزكم عن النار، هلُمَّ عن النَّار، هلُمَّ عن النَّار، فتَغْلِبُوني (٥) وتَقَحَّمُونَ (٦) فيها» . وأخرجه الترمذي بنحوه (٧) .\n_________\n(١) وفي وراية يزعهن، أي: يدفعهن.\n(٢) في المطبوع: يقتحمن.\n(٣) الحجز: جمع حجزة، وهي معقد الإزار، وحجزة السراويل معروفة.\n(٤) في المطبوع: تقتحمون.\n(٥) في مسلم: فتغلبوني تقحمون فيها.\n(٦) \" التقحم \" الإقدام والوقوع في الأمور الشاقة من غير تثبت.\nوأما قوله ﷺ \" أنا آخذ بحجزكم \" فروي بوجهين: أحدهما: اسم فاعل بكسر الخاء وتنوين الذال، والثاني: فعل مضارع بضم الذال بلا تنوين، والأول: أشهر، وهما صحيحان.\nوأما \" تفلتون \" فروي بوجهين، أحدهما: فتح التاء المثناة والفاء واللام المشددة، والثاني: ضم التاء وإسكان الفاء وكسر اللام المخففة - تفلتون - وكلاهما صحيح، يقال: أفلت مني وتفلت: إذا نازعك الغلبة والهرب، ثم غلب وهرب، ومقصود الحديث: أنه ﷺ، أرسله الله ليمنع بقدر طاقته تساقط الجاهلين والمخالفين بشركهم وبمعاصيهم وشهواتهم في غضب الله وعذابه في الدنيا، وفي نار الآخرة، وهم حريصون بعمى بصائرهم وجاهليتهم على الوقوع في ذلك مع منعه إياهم وقبضه على مواضع المنع منهم، فهم يتساقطون في الفساد تساقط الفراش في النار، لهواهم وضعف تمييزهم، فكلاهما حريص على هلاك نفسه، ساع في ذلك.\n(٧) البخاري ١٤/١٠٠ في الرقاق: باب الانتهاء عن المعاصي، و٧/٢٧٤ في حديث الأنبياء: باب قوله تعالى: ﴿ووهبنا لداود سليمان﴾، وأخرجه مسلم رقم (٢٢٨٤) في الفضائل: باب شفقته ﷺ على أمته، والترمذي رقم (٢٨٧٧) في الأمثال: باب رقم (٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٣٨) قال: حدثنا سفيان. وأحمد (٢/٢٤٤) قال: حدثنا سفيان. والبخاري (٤/١٩٨، ٨/١٢٦) قال: حدثنا أبو اليمان. قال: أخبرنا شُعيب. ومسلم (٧/٦٣) قال: حدثنا قُتَيبة بن سعيد. قال: حدثنا المغيرة بن عبد الرحمن القرشي.\n(ح) وحدثناه عمرو الناقد وابن أبي عمر. قالا: حدثنا سفيان. والترمذي (٢٨٧٤) قال: حدثنا قُتَيبة. قال: حدثنا المغيرة بن عبد الرحمن.\nثلاثتهم - سفيان، وشعيب، والمغيرة بن عبد الرحمن- عن أبي الزناد، عن عبد الرحمن الأعرج، فذكره.\nقلت: والحديث ورد عن يزيد بن الأصم عن أبي هريرة - ﵁-: عند أحمد (٢/٥٣٩) .\nوعن همام بن منبه عن أبي هريرة:\nأخرجه أحمد (٢/٣١٢)، ومسلم (٧/٦٣)، من طريق أحمد، بنحو اللفظ المذكور.\nك","vol":"1","page":287},{"text":"٧٣ - (م) جابر - ﵁ - قال: قال رسول الله - ﷺ -: «مثلي ⦗٢٨٩⦘ ومثلكم كمثل رجل أوْقَدَ نارًا، فَجَعَلَ الجَنَادِبُ والفَرَاشُ يَقَعْنَ فيها، وهُوَ يَذُبُّهُنَّ عنها، وأنا آخِذٌ بِحُجَزِكُم عن النار، وأنتم تَفَلَّتُونَ مِن يَدِي» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الجنادب: جمع جُنْدُب، وهو طائر كالجراد، يَصِرُّ في الحرِّ.\nتَفلَّتون: التَّفلُّت والانفلات: التخلص من اليد.\n_________\n(١) رقم (٢٢٨٥) في الفضائل: باب شفقته ﷺ على أمته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٦١) قال: ثنا عفان، ومسلم (٧/٦٤) قال: حدثني محمد بن حاتم، قال: حدثنا ابن مهدي.\nكلاهما قالا: حدثنا سليم بن حيَّان، قال: أخبرنا سعيد بن ميناء عن جابر - ﵁-، فذكره.","vol":"1","page":288},{"text":"٧٤ - (خ) بن مسعود - ﵁ - قال: «إنَّ أحسنَ الحديثِ كِتَابُ اللهِ، وأحسنُ الهَدْيِ هَدْيُ محمَّدٍ - ﷺ -، وشَرُّ الأمُورِ مُحْدَثاتُها، وإنَّ ما تُوعدونَ لآتٍ، وما أنتُم بمعجزين» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الهَدي: بفتح الهاء، وسكون الدال: الطريقة والسِّيرة.\n_________\n(١) ١٧/٩ في الاعتصام: باب الاقتداء بسنن رسول الله ﷺ، و١٣/١٢٥ في الأدب: باب الهدي الصالح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه البخاري كتاب الأدب، عن أبي الوليد، عن شعبة، عن مخارق، عن طارق، عن ابن مسعود، فذكره.\nورواه أيضًا في الاعتصام بالسنة عن آدم عن شعبة عن عمرو بن مرة، عن مرة الطيب، عن ابن مسعود، فذكره.","vol":"1","page":289},{"text":"٧٥ - (خ م د) عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: «مَنْ أحْدَثَ في أمرنا هذا ما لَيْسَ منهُ فهو رَدٌّ» .\nوفي رواية «منْ عَمِلَ عملًا ليس عليه أمرُنا، فَهو ردٌّ» . أخرجه ⦗٢٩٠⦘ البخاري ومسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فهو رَدٌّ: أمرٌ ردٌّ: إذا كان مخالفًا لما عليه السُّنة.\n_________\n(١) البخاري تعليقًا بصيغة الجزم ٤/٢٩٨ في البيوع: باب النجش ووصله في الصلح ٥/٢٢١: باب إذا اصطلحوا على صلح جور فالصلح مردود، ومسلم رقم (١٧١٨) في الأقضية: باب نقض الأحكام الباطلة، وأبو داود في السنة: باب لزوم السنة ٢/٥٠٦، وأخرجه ابن ماجة في المقدمة: باب تعظيم حديث رسول الله ﷺ رقم ١٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٣) قال: حدثنا إسحاق بن عيسى، قال: حدثني عبد الله بن جعفر الزهري من آل المسور ابن مخرمة. وفي (٦/١٤٦) قال: حدثنا محمد بن جعفر غُنْدَر. قال: حدثنا عبد الله بن جعفر المخرمي. وفي (٦/١٨٠) قال: حدثنا عبد الرحمن. قال: حدثنا عبد الله بن جعفر. وفي (٦/٢٤٠) قال: حدثنا يزيد، عن إبراهيم بن سعد. وفي (٦/٢٥٦) قال: حدثنا حماد بن خالد. قال: حدثنا عبد الله ابن جعفر. وفي (٦/٢٧٠) قال: حدثنا يعقوب. قال: حدثنا أبي. والبخاري (٣/٢٤١) قال: حدثنا يعقوب. قال: حدثنا إبراهيم بن سعد. وفي خلق أفعال العباد (٢٩) قال: حدثنا العلاء بن عبد الجبار. قال: حدثنا عبد الله بن جعفر المخرمي. ومسلم (٥/١٣٢) قال: حدثنا أبو جعفر محمد بن الصَّبَّاح، وعبد الله بن عون الهلالي، جميعًا عن إبراهيم بن سعد. قال ابن الصَّبَّاح: حدثنا إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف.\n(ح) وحدثنا إسحاق بن إبراهيم، وعَبْد بن حميد. جميعًا عن أبي عامر. قال عبد: حدثنا عبد الملك بن عَمرو. قال: حدثنا عبد الله بن جعفر الزهري. وأبو داود (٤٦٠٦) قال: حدثنا محمد بن الصباح البزاز. قال: حدثنا إبراهيم بن سعد. (ح) وحدثنا محمد بن عيسى. قال: حدثنا عبد الله بن جعفر المخرمي، وإبراهيم بن سعد. وابن ماجة (١٤) قال: حدثنا أبو مروان محمد بن عثمان العثماني. قال: حدثنا إبراهيم ابن سعد بن إبراهيم بن عبد الرحمن بن عوف.\nكلاهما - عبد الله بن جعفر المخرمي الزهري، وإبراهيم بن سعد- عن سعد بن إبراهيم بن عبد الرحمن بن عوف، عن القاسم بن محمد، عن عائشة﵂- فذكره.","vol":"1","page":289},{"text":"٧٦ - (د) أبو ذر - ﵁ - قال:قال رسول الله - ﷺ -: «مَنْ فارقَ الجَمَاعَةَ شِبرًا (١)، فقَدْ خَلَعَ ربْقَةَ الإسلام من عُنُقه» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n رِبقة الإسلام: أراد بربقة الإسلام: عقد الإسلام، وأصله: أن الرِّبق: حَبل فيه عدة عرى، تُشد بها الغنم، الواحدة من العُرَى: رِبقةٌ.\n_________\n(١) في سنن أبي داود: قيد شبر.\n(٢) في السنة: باب في قتل الخوارج رقم (٤٧٥٨)، وأخرجه أحمد ٥/١٨٠، وفي سنده عندهما خالد بن وهبان، وهو مجهول، لكن يشهد له حديث الحارث الأشعري الطويل، فيصح به، وفيه \" فإنه من فارق الجماعة قيد شبر، فقد خلع ربقة الإسلام من عنقه إلا أن يراجع \"، أخرجه الإمام أحمد ٥/٣٤٤، والترمذي رقم (٢٨٦٧) في الأمثال: الباب الثالث، وقال: حديث حسن صحيح. وصححه الحاكم ١/٤٢٢ على شرطهما، ووافقه الذهبي، وصححه ابن خزيمة وابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/١٨٠) قال: ثنا يحيى بن آدم، قال: ثنا زهير. (ح) وثنا أسود بن عامر، قال: ثنا أبو بكر. وأبو داود (٤٧٥٨) قال: ثنا أحمد بن يونس، قال: ثنا زهير، وأبو بكر بن عياش، ومندل. وعبد الله بن أحمد (٥/١٨٠- زوائد) قال: ثنا أحمد بن محمد، قال: ثنا أبو بكر- يعني ابن عياش- ثلاثتهم عن مطرف ابن طريف، عن أبي الجهم، عن خالد بن وهبان، عن أبي ذر - ﵁- فذكره.\nقلت: خالد بن وهبان مجهول.","vol":"1","page":290},{"text":"٧٧ - (خ) علي - ﵁ - قال: «اقْضُوا كما كُنْتُم تَقْضونَ، ⦗٢٩١⦘ فإنِّي أكْرَهُ الخِلاَفَ (١)، حتَّى يكونَ النَّاسُ جَمَاعَةً، وأموت كما ماتَ أصْحابي. فكان ابنُ سيرين يرى عامَّةَ ما يَروُونَ عن عليٍّ كذبًا» . أخرجه البخاري (٢) .\n_________\n(١) في البخاري: الاختلاف؛ أي: الذي يؤدي إلى النزاع.\n(٢) ٨/٧٥ في المناقب: باب مناقب علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أثر صحيح: رواه البخاري (٣٧٠٧) قال: حدثنا علي بن الجعد، أخبرنا شعبة، عن أيوب، عن ابن سيرين، عن عبيدة، عن علي فذكر قوله.\nقلت: ذكر الحافظ متابعة حماد بن زيد لشعبة، وعزاه لابن المنذر. راجع الفتح (٧/٩١) ط. الريان.","vol":"1","page":290},{"text":"٧٨ - (خ ت) أنس بن مالك - ﵁ - قال الزُّهْريّ: دخلتُ على أنس وهو يبكي، فقلت: «ما يُبكيكَ؟» قال: «لا أعرف شيئًا ممَّا أدركْتُ، إلا هذه الصلاةَ، وهذه الصلاةُ قد ضُيِّعتْ» .\nوفي أخرى: قال أنسُ: «لا أعْرفُ شيئًا مما كان على عهد رسول الله - ﷺ -» . قِيلَ: «الصلاة (١)؟» قال: «أليس صَنَعْتُم ما صنَعْتُم فيها؟» . أخرجه البخاريّ، وأخرج الثانية الترمذي (٢) .\nوهذه أحاديث وجدتها في كتاب رزين، ولم أجدها في الأصول.\n_________\n(١) قال الحافظ: أي: قيل له: الصلاة هي شيء مما كان على عهده ﷺ وهي باقية فكيف يصح هذا السلب العام؟ فأجاب بأنهم غيروها أيضًا بأن أخرجوها عن الوقت، وهذا الذي قال لأنس ذلك يقال له: أبو رافع، بينه أحمد بن حنبل في روايته لهذا الحديث عن روح عن عثمان بن سعد عن أنس ... فذكر نحوه، قال أبو رافع: يا أبا حمزة، ولا الصلاة؟ فقال له أنس: قد علمتم ما صنع الحجاج في الصلاة.\n(٢) البخاري ٢/١٥٢ في مواقيت الصلاة، باب تضييع الصلاة عن وقتها، والترمذي رقم (٢٤٤٩) في صفة القيامة والرقائق والورع، باب بئس العبد عبد سها ولها ونسي المقابر والبلى. قال الترمذي: حديث حسن غريب من هذا الوجه من حديث أبي عمر الجوني، وقد روي من غير وجه عن أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أثر صحيح:\nرواه البخاري (٢/١٥٢)، والترمذي (٢٤٤٩)، وقال: حسن غريب من هذا الوجه من حديث أبي عمران الجوني، وقد روي من غير وجه عن أنس. أه.","vol":"1","page":291},{"text":"٧٩ - () أبو هريرة - ﵁ - دخَلَ السُّوقَ فقالَ: «أراكم ها هنا وميراثُ محمد - ﷺ - يُقسمُ في المسجد؟» ! فذهبوا وانصرفوا، فقالوا: ما رأينا ⦗٢٩٢⦘ شيئًا يُقْسَمُ، رأينا قومًا يَقرؤون القرآن، قال: «فذلكم ميراثُ نبيكم (١)» .\n_________\n(١) أورده الحافظ الهيثمي في \" مجمع الزوائد \" ١/١٢٣، ١٢٤. باب فضل العالم والمتعلم، من رواية الطبراني في \" الأوسط \" وقال: إسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: قاله الحافظ الهيثمي، وعزاه للطبراني في الأوسط (المجمع ١/١٢٣) .","vol":"1","page":291},{"text":"٨٠ - () ابن مسعود - ﵁ - قال: «مَن كانَ مُسْتَنًّا، فَلْيَسْتَنَّ بمن قد ماتَ، فإنَّ الحيَّ لا تُؤمَنُ عليه الفِتْنَةُ، أولئك أصحابُ محمد - ﷺ -، كانوا أفضلَ هذه الأمة: أبرَّها قلوبًا، وأعمقَها علمًا، وأقلَّها تكلُّفًا، اختارهم الله لصحبة نبيِّه، ولإقامة دِينه، فاعرِفوا لهم فضلَهم، واتبعُوهم على أثرهم، وتمسَّكوا بما استَطَعْتُم من أخلاقِهم وسيَرِهم، فإنهم كانوا على الهُدَى المستقيم (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n مُسْتَنًّا: المستن: الذي يعمل بالسنة، سنَّ واستن.\n_________\n(١) أخرجه أبو عمر بن عبد البر في \" جامع بيان العلم وفضله \" ٢/٩٧ والهروي ورقة ٨٦ وفيه من طريق قتادة عنه؛ فهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن عبد البر في جامع بيان العلم وفضله (٢/٩٧) .","vol":"1","page":292},{"text":"٨١ - () ابن عباس - ﵄ - «مَن تَعَلَّمَ كتابَ الله ثُمَّ اتَّبَعَ ما فيه هَداهُ اللهُ من الضَّلالَةِ في الدنيا، ووقاه يوم القيامة سوءَ الحساب» .\nوفي رواية قال: من اقتدى بكتاب الله، لا يَضِلُّ في الدنيا ولا يَشقى في الآخرة، ثم تلا هذه الآية: ﴿فمن اتَّبَعَ هُدَايَ فَلا يَضِلُّ ولا يَشقى﴾ . [طه: الآية ١٢٣] .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف على تخريجه، وقد سبرت فيه حيث مظان الوجود..","vol":"1","page":292},{"text":"٨٢ - () عمر بن عبد العزيز - ﵀ - يَنْمِيه إلى عمر بن الخطاب أنه قال: «تُرِكْتُم على الواضحة، ليلُها كنهارِها، وكونوا على دين الأعراب وغلمان ⦗٢٩٣⦘ الكُتَّاب (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يَنميه: نميت الشيء أنميه إليه: إذا أسندته إليه ورفعته.\nالواضحة: البينة، وهي صفة لمحذوف، تقديره: على الملة الواضحة الظاهرة.\nدين الأعراب: أراد بقوله: دين الأعراب والغلمان والصبيان، الوقوف عند قبول ظاهر الشريعة، واتباعها من غير تفتيش عن الشبه، وتنقير عن أقوال أهل الزيغ والأهواء، ومثله قوله: «عليكم بدين العجائز» .\n_________\n(١) أخرج أحمد ٤/١٢٦ وابن ماجة في المقدمة رقم ٤٣ باب اتباع سنة الخلفاء الراشدين من حديث العرباض بن سارية مرفوعًا \" قد تركتكم على البيضاء ليلها كنهارها لا يزيغ عنها بعدي إلا هالك \" وفي سنده عبد الرحمن بن عمرو السلمي لم يوثقه غير ابن حبان، وذكره المنذري في \" الترغيب والترهيب \" ١/٤٦ عن ابن أبي عاصم في كتاب السنة وقال: إسناده حسن.","vol":"1","page":292},{"text":"٨٣ - () علي بن أبي طالب - ﵁ - «تُركْتُم على الجادَّة، مَنهجٍ عليه أمُّ الكتاب» .","vol":"1","page":293},{"text":"<span data-type=\"title\" id=toc-99>الباب الثاني: في الاقتصاد والاقتصار في الأعمال</span>\n٨٤ - (خ م س) أنس بن مالك - ﵁ - جاء ثلاثةُ رَهْطٍ ⦗٢٩٤⦘ إلى بُيوت أزواج النبي - ﷺ -، يسألون عن عبادة النبي - ﷺ -، فلما أُخْبِروا كأنَّهم تَقَالُّوها، قالوا: فأينَ نَحنُ مِن رسول الله - ﷺ -، وقد غُفِرَ له ما تقدَّم من ذنبه وما تأخَّر؟ قال أحدُهم: أمَّا أنا فأصَلِّي اللَّيلَ أبدًا، وقال الآخرُ: وأنا أصُومُ الدَّهرَ ولا أفُطِرُ، وقالَ الآخرُ: وأنا أعْتَزِلُ النِّساءَ ولا أتَزَوَّجُ أبدًا، فجاءَ رسولُ الله - ﷺ - إليهم، فقال: «أنتم الذين قُلتم كذا وكذا؟ أمَا والله، إنِّي لأخْشاكم لله، وأتقاكم له، ولكني أصُومُ وأفْطِرُ، وأصَلِّي وأرْقُدُ، وأتَزَوَّجُ النِّساءَ، فَمَن رغِبَ عَنْ سُنَّتِي فليس منِّي» . أخرجه البخاري ومسلم.\nوأخرجه النسائي، وهذا لفظه: أنَّ نَفرًا من أصحاب رسول الله - ﷺ - قال بعضهم: لا أتَزَوَّجُ [النساء] (١)، وقال بعضهم: لا آكُلُ اللحم، وقال بعضهم: لا أنام على فراش، وقال بعضهم: أصومُ ولا أفْطِرُ، فبلغ ذلك رسولَ الله - ﷺ -، فحَمِدَ الله وأثْنَى عليه، ثم قال: «ما بَالُ أقوامٍ يقولون كذا وكذا؟ لكني أصلِّي وأنامُ، وأصومُ وأفطِرُ، وأتَزَوَّجُ النساءَ، فَمَنْ رَغِبَ عن سُنَّتي فليس مني (٢)» . ⦗٢٩٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تقالُّوه: التَّقال: تفاعل من القِلَّة، كأنهم استقلوا ذلك لأنفسهم من الفعل، فأرادوا أن يُكثروا منه.\nرغب عن الشيء: الرَّغبة في الشيء: إيثاره، والميل إليه، والرغبة عنه: تركه، والصدوف عنه.\n_________\n(١) زيادة من النسائي.\n(٢) البخاري ١١/٤ في النكاح، باب الترغيب في النكاح، ومسلم رقم (١٤٠١) فيه، باب استحباب النكاح، والنسائي ٦/٦٠ في النكاح أيضًا باب النهي عن التبتل، قال الحافظ في \" الفتح \": وفي الحديث دلالة على فضل النكاح والترغيب فيه، وفيه تتبع أحوال الأكابر للتأسي بأفعالهم، وأنه إذا تعذرت معرفته من الرجال جاز استكشافه من النساء، وأن من عزم على عمل بر واحتاج إلى إظهاره حيث يأمن الرياء لم يكن ذلك ممنوعًا، وفيه تقديم الحمد والثناء على الله عند إلقاء مسائل العلم وبيان الأحكام للمكلفين وإزالة الشبهة عن المجتهدين، وأن المباحات قد تنقلب بالقصد إلى الكراهة والاستحباب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أنس حميد:\nأخرجه البخاري (٧/٢)، قال: حدثنا سعيد بن أبي مريم، قال: أخبرنا محمد بن جعفر - ابن أبي كثير-، قال: أخبرنا حُميد، فذكره.\n- ورواه عنه ثابت البناني:\nأخرجه أحمد (٣/٢٤١) قال: حدثنا مؤمل. وفي (٣/٢٥٩) قال: حدثنا أسود بن عامر، وفي (٣/٢٨٥) قال: حدثنا عفان. وعبد بن حميد (١٣١٨) قال: حدثنا محمد بن الفضل، ومسلم (٤/١٢٩) قال: حدثني أبو بكر بن نافع، قال: حدثنا بَهز. والنسائي (٦/٦٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عفان.\nخمستهم - مؤمل، وأسود، وعفان، وابن الفضل، وبهز- عن حماد بن سلمة، عن ثابت، فذكره.","vol":"1","page":293},{"text":"٨٥ - (خ م) عائشة - ﵂ - قالت: صَنَعَ رسولُ الله - ﷺ - شيئًا فرَخَّصَ فيه، فتَنَزَّهَ عَنْهُ قَوْمٌ، فبَلَغَ ذلك رسُولَ الله - ﷺ -، فَخَطَبَ، فَحَمِدَ الله [وأثْنَى عليه] (١)، ثمَّ قال: «ما بالُ أقْوَامٍ يَتَنَزَّهونَ عن الشيء أصْنَعُهُ، فوَاللهِ إنِّي لأعْلَمُهُم بِاللهِ، وأشَدُّهُم لهُ خَشْيَةً» . أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فتنزه: التنزه: التباعد عن الشيء، أي: أنهم تركوه ولم يعملوا به، ولا اقتدوا برسول الله -ﷺ- فيه.\n_________\n(١) زيادة ليست في البخاري ومسلم.\n(٢) البخاري ١٣/١٢٥، ١٢٦ في الأدب: باب من لم يواجه الناس بالعتاب، وفي الاعتصام: باب ما يكره من التعمق والتنازع والغلو في الدين والبدع، وأخرجه مسلم رقم (٢٣٥٦) في الفضائل: باب علمه ﷺ بالله تعالى وشدة خشيته، قال الحافظ في \" الفتح \": ١٣/١٢٨، وفي الحديث الحث على الاقتداء بالنبي ﷺ، وذم التعمق والتنزه عن المباح، وحسن العشرة عند الموعظة والإنكار والتلطف في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٥) قال: حدثنا أبو مُعاوية. وفي (٦/١٨١) قال: حدثنا عبد الرحمن، عن سفيان. والبخاري (٨/٣١، ٩/١٢٠)، وفي الأدب المفرد (٤٣٦) قال: حدثنا عُمر بن حفص. قال: حدثنا أبي. ومسلم (٧/٩٠) قال: حدثنا زُهير بن حرب. قال: حدثنا جرير.\n(ح) وحدثنا أبو سعيد الأشج. قال: حدثنا حفص، يعني ابن غياث.\n(ح) وحدثناه إسحاق بن إبراهيم وعلي بن خشرم. قالا: أخبرنا عيسى بن يونس.\n(ح) وحدثنا أبو كُريب، قال: حدثنا أبو معاوية. والنسائي في عمل اليوم والليلة (٢٣٤) قال: أخبرنا محمد ابن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان.\nوابن خزيمة (٢٠١٥، ٢٠٢١) قال: حدثنا بُندار. قال: حدثنا عبد الرحمن، قال: حدثنا سفيان.\nخمستهم - أبو معاوية الضرير، وسفيان الثوري، وحفص بن غياث، وجرير، وعيسى بن يونس- عن الأعمش، عن مسلم أبي الضحى عن مسروق عن عائشة، فذكره.","vol":"1","page":295},{"text":"٨٦ - (د) عائشة - ﵂ - قالت: بَعَثَ رسولُ الله - ﷺ - إلى ⦗٢٩٦⦘ عُثْمانَ بْنِ مَظْعُونٍ: «أرَغْبَةً عَن سُنَّتي؟» فقال: لا، والله يا رسول الله ولكن سُنَّتَكَ أطْلُبُ، قال: «فإنِّي أنامُ، وأصَلِّي، وأصُومُ، وأفْطِرُ، وأنْكِحُ النِّسَاءَ، فاتَّقِ الله يا عُثمانُ، فإنَّ لأهْلِكَ عليك حقًّا، وإنَّ لِنَفْسِكَ عليك حقًّا، فَصُم وأفْطِر، وصَلِّ ونَمْ» . أخرجه أبو داود (١) . ووَجدتُ في كتاب رزين زيادةً لم أجدها في الأصول، وهي: قالت عائشة: وكان حَلَفَ أنْ يَقُومَ الليلَ كلَّهُ، ويصومَ النهار، ولا ينكح النساءَ، فسألَ عن يمينه، فنَزَل ﴿لا يُؤاخِذُكُم اللَّهُ باللَّغْوِ في أيْمَانِكُم﴾ (٢) [البقرة: الآية ٢٢٥] . وفي رواية أنه هو الذي سأل رسول الله - ﷺ - عما نواه، قبل أن يَعزِمَ، وهو أصحُّ. ووجدتُ له فيه عن عائشة قالت: كان رسول الله - ﷺ - إذا أمرَهُم ⦗٢٩٧⦘ أمرهم من العَمَلِ بما يُطِيقُون، قالوا: لَسنا كهيئتِك، إنَّ الله ﷿ قد غفر لك ما تَقَدَّمَ من ذنبك وما تأخَّر، فيغضبُ، حتى يُعْرَفَ الْغَضَبُ في وجهه، ثم يقول: «إنَّ أتقاكم وأعلمكم بالله أنا (٣)» .\n_________\n(١) رقم (١٣٦٩) في أبواب قيام الليل، باب ما يؤمر به من القصد بالصلاة ورجاله ثقات إلا أن فيه عنعنة ابن إسحاق لكن يشهد له أحاديث صحاح.\n(٢) للعلماء في المراد باللغو هاهنا خمسة أقوال:\nأحدها: أن يحلف على الشيء يظن أنه كما حلف، ثم يتبين له أنه بخلافه، وإلى هذا المعنى ذهب أبو هريرة وابن عباس والحسن وعطاء والشعبي وابن جبير ومجاهد وقتادة والسدي عن أشياخه، ومالك ومقاتل.\nوالثاني: أنه قول الرجل: لا والله، وبلى والله من غير قصد لعقد اليمين، وهو قول عائشة وطاوس وعروة والنخعي والشافعي.\nوالثالث: أنه يمين الرجل وهو غضبان، رواه طاوس عن ابن عباس.\nوالرابع: أنه حلف الرجل على معصية فليحنث وليكفر ولا إثم عليه قاله سعيد بن جبير.\nوالخامس: أن يحلف الرجل على شيء ثم ينساه، قاله النخعي. انظر زاد المسير ١/٢٥٤، ٢٥٥ لابن الجوزي بتحقيقي مع الأستاذ شعيب الأرنؤوط.\n(٣) الحديث أخرجه البخاري في \" صحيحه \" ١/٦٧ في الإيمان: باب قول النبي ﷺ: \" أنا أعلمكم بالله \". وهو من غرائب الصحيح لا يعرف إلا من حديث هشام بن عروة عن أبيه عن عائشة.\nقال الحافظ في \" الفتح \" وفي هذا الحديث فوائد.\nالأولى: أن الأعمال الصالحة ترقي صاحبها إلى المراتب السنية من رفع الدرجات ومحو الخطيئات، لأنه ﷺ لم ينكر عليهم استدلالهم، ولا تعليلهم من هذه الجهة، بل من الجهة الأخرى.\nالثانية: أن العبد إذا بلغ الغاية في العبادة وثمراتها، كان ذلك أدعى له إلى المواظبة عليها استبقاء للنعمة، واستزادة لها بالشكر عليها.\nالثالثة: الوقوف عند ما حدد الشارع من عزيمة ورخصة، واعتقاد أن الأخذ بالأرفق الموافق للشرع أولى من الأشق المخالف له.\nالرابعة: أن الأولى من العبادة القصد والملازمة لا المبالغة المفضية إلى الترك.\nالخامسة: التنبيه على شدة رغبة الصحابة في العبادة وطلبهم الازدياد من الخير.\nالسادسة: مشروعية الغضب عند مخالفة الأمر الشرعي، والإنكار على الحاذق المتأهل لفهم المعنى إذا قصر في الفهم تحريضًا له على التيقظ.\nالسابعة: جواز تحدث المرء بما فيه الفضل بحسب الحاجة لذلك عند الأمن من المباهاة والتعاظم.\nالثامنة: بيان أن لرسول الله ﷺ رتبة الكمال الإنساني، لأنه منحصر في الحكمتين العلمية والعملية، وقد أشار إلى الأولى بقوله: \" أعلمكم \" وإلى الثانية بقوله: \" أتقاكم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه عن عائشة عروة -:\nأخرجه أحمد (٦/٦٨)، وأبو داود (١٣٦٩) قال: حدثنا عبيد الله بن سعد، كلاهما عن يعقوب بن إبراهيم ابن سعد، قال: حدثني أبي، عن ابن إسحاق، قال: حدثني هشام بن عروة، عن أبيه، فذكره.\n- ورواه عن عائشة يحيى بن يعمر:\nأخرجه أحمد (٦/١٠٦) .\n- ورواه عن عائشة: أبو فاختة:\nأخرجه أحمد (٦/١٠٦) بألفاظ متقاربة.","vol":"1","page":295},{"text":"٨٧ - (خ م د س) عبد الله بن عمرو بن العاص - ﵄ - قال: «أُخْبِرَ رسولُ الله - ﷺ -: أنِّي أقُولُ: والله لأصُومَنَّ النَّهارَ، ولأقُومَنَّ اللَّيلَ ما عِشْتُ، فقالَ رسولُ الله - ﷺ -: «أنت الَّذي تَقُولُ ذلك؟» فقلت له: قد قلتُه، بأبي أنت وأمي يا رسول الله، قال: «فإنك لا تَسْتطيعُ ذلك، فَصُمْ ⦗٢٩٨⦘ وأفْطِرْ، ونَمْ، وقُمْ، وصُمْ من الشَّهرِ ثلاثَةَ أيَّامٍ، فإنَّ الحَسَنَةَ بعشْرِ أمثالها، وذلك مِثْلُ صيام الدَّهر»، قُلتُ: إنِّي أطِيقُ أفْضَلَ من ذلك، قال: «فصُمْ يومًا وأفطِرْ يومَينِ»، قلت: فإنِّي أطيقُ أفضلَ من ذلك، قال: «فصُم يومًا وأفطِر يومًا، فذلك صيام دَاودَ ﵇، وهو أعدلُ الصيام» - وفي رواية: أفضَلُ الصيام - قُلتُ: فإني أطيقُ أفضلَ من ذلك، فقال رسول الله - ﷺ -: «لا أفْضَلَ من ذلك» .\nزاد في رواية، قال عبد الله بن عمرو، لأنْ أكونَ قبلتُ الثَّلاثة الأيام التي قالَ رسولُ الله - ﷺ -، أحبُّ إليَّ من أهلي ومالي» . وفي رواية أخرى: قال: قال لي رسول الله: «ألَمْ أخْبَرْ أنك تَصومُ النهار، وتقوم الليل؟ قال: قلت: بلى يا رسول الله، قال: «فلا تَفْعَلْ، صُمْ وأفطِرْ، ونَم وقُم، فإنَّ لِجسدِك عليك حقًّا، وإنَّ لِعَينِكَ عليك حقًّا، وإنَّ لزوجِك عليك حقًّا، وإنَّ لزوْرِك (١) عليك حقًّا، وإنَّ بحَسْبِك أن تصُومَ من كل شهر ثلاثة أيام، فإنَّ لك بكُلِّ حسَنَةٍ عشرَ أمثالها، فإذًا ذلك (٢) صيامُ الدَّهر» . فَشَدَّدْتُ فَشُدِّدَ عَلَيَّ، قلتُ: يا رسول الله: إنِّي أجدُ قُوَّةً، قال: «صُمْ صيامَ نبي الله داود ﵇، لا تَزِدْ عليه» . قلت: وما كان ⦗٢٩٩⦘ صيام داود؟ قال: «نصف الدهر» . فكان عبدُ الله يقول بعدَ ما كَبِرَ: يا لَيْتَني قَبِلْتُ رُخصَةَ النبي - ﷺ -.\nوفي أخرى قال: «ألم أخبَر أنَّك تَصوم الدَّهر، وتَقْرَأ القرآن كلَّ ليلة؟» فقلتُ: بلى، يا نَبيَّ الله، ولم أُرِد بذلك إلا الخير، وفيه قال: «فصُم صومَ داودَ، فإنه كان أعبد النَّاس» - وفيه قال -: «واقرأ القرآن في كل شهر»، قال: قلتُ: يا نبيَّ الله، إني أطيقُ أفضلَ من ذلك، قال: «فاقرأهُ في كلِّ عشرين»، قال: فقلتُ: يا نبيَّ الله، إني أطيق أفضل من ذلك، قال: «فاقرأهُ في عشر»، قلت: يا نبيَّ الله، إني أطيق أفضل من ذلك، قال: «فاقرأه في سَبعٍ، لا تزد على ذلك» . قال: فَشَدَّدْتُ فَشُدِّد عليَّ، وقال لي النبي - ﷺ -: إنك لا تدري لَعلَّكَ يَطولُ بك عُمُرٌ»، قال: فصِرتُ إلى الذي قال لي رسول الله - ﷺ -، فلما كبِرْتُ وَدِدتُ أني كنتُ قَبِلْتُ رُخصة نبيّ الله - ﷺ -. زاد مسلم «فإنَّ لِوُلْدِك عليك حقًّا» .\nوفي أخرى: قال النبيُّ - ﷺ -: «إنكَ لَتَصومُ النَّهار، وتقومُ الليل؟» قلت: نعم، قال: «إذا فعلتَ ذلك هَجَمَتْ لَهُ العَيْنُ، ونَفِهَت له النَّفسُ، لا صامَ من صامَ الأبد، صومُ ثلاثة أيامٍ صومُ الدَّهر كلِّه» . قلت: فإن أطيق أكثر من ذلك، قال: «فصم صوم داود، كان يصوم يومًا ويُفْطِرُ يومًا، ولا يَفِرُّ إذا لاقى (٣)» . ⦗٣٠٠⦘\nوزاد في رواية: «مِن لي (٤) بهذه يا نبي الله» . وفي رواية نحوه، وفيه «وصُم من كل عشرةِ أيَّام يومًا، ولك أجر تسعة» - وفي - فقال النبي - ﷺ -: «لا صامَ من صامَ الأبدَ» ثلاثًا. هذه روايات البخاري ومسلم. ووافقهما أبو داود على الرواية الأولى. والنسائي على الأولى والثانية، وألفاظُهُم جميعُهم متقاربة باتفاق المعنى. وأخرج البخاري والنسائي عنه.\nقال البخاري: قال عبد الله بن عَمْرو: أنكَحَني أبي امرأةً ذات حَسبٍ، وكان يتعاهدُ كَنَّتَهُ، فيسألها عن بَعْلِها، فتقول له: نِعْمَ الرَّجُلُ من رجلٍ لم يطأ لنا فراشًا، ولم يُفَتِّش لنا كَنَفًا مُذْ أتَيْناهُ، فَلَمَّا طال ذلك عليه، ذكر ذلك للنبي - ﷺ -، فقال: «ألقني به» فلقيتُهُ بَعدُ، فقال: «كيف تصوم؟» قلت: كلَّ يومٍ. قال: «وكيف تَخْتِمُ؟» قلت: كلَّ ليلة، فقال: «صُم كلَّ شهرٍ ثلاثة أيَّامٍ، واقرأ القرآن في كل شهر» . قال: قلت: فإني أطيق أكثَر من ذلك، قال: «صُم ثلاثة أيام في الجمعة» . قال: قلت: أطيق أكثر من ذلك، قال: «أفطر يومين وصم يومًا» . قال: قلت: أطيق أكثر من ذلك، قال: «صم أفضل الصوم، صوم داود: صيام يوم. وإفطار يوم. واقرأ في كل سَبْعِ ليال مَرَّةً» قال: فَلَيْتَني قَبِلتُ رُخصة رسول الله - ﷺ -، وذلك ⦗٣٠١⦘ أنِّي كَبِرْتُ وضَعُفْتُ، وكان يقرأ على بعض أهله السُّبُع من القرآن بالنَّهار، والَّذي يقرؤه يَعرضُهُ منَ الليل، ليكون أخفَّ عليه بالليل، وإذا أراد أن يَتَقَوَّى أفطر أيَّامًا، وأحصَى وصام مثلَهُنَّ، كراهِيةَ أن يَتْرَكَ شيئًا فارق عليه النبي - ﷺ -.\nورواية النسائي قال: زَوَّجني أبي امرأة، فجاء يزورنا، فقال: كيف تَرَيْنَ بَعْلَكِ؟ قالت: نعم الرجلُ، لا ينام الليل، ولا يُفْطِرُ النَّهارَ، فوقع بي وقال: زوَّجْتُك امرأةً من المسلمين، فعَضَلْتَها، قال: فجعلتُ لا ألتفِت إلى قوله، مما عند من القُوَّةِ والاجتهاد، فبلغ ذلك النبي - ﷺ -. فقال: «لكني أنا أقوم وأنامُ، وأصومُ وأفطِرُ، فَقُمْ ونَم، وصُم وأفطر» - وذكر الصوم نحو ما تَقدَّم، وقال: «اقرأ القرآن في شهر»، ثم انتهى إلى خمس عشرة، وأنا أقول: أنا أقوى من ذلك.\nوأخرجه مثل رواية البخاري، ولم يذكر فيه القراءة.\nوأخرج الترمذي طرفًا من هذه الروايات، وهو قوله: «أفْضَلُ الصَّوم صَوْمُ أخي داود، كان يصومُ يومًا ويُفْطِرُ يومًا، ولا يَفِرُّ إذا لاقى» . ولِقلَّةِ ما أخرَجَ منه لم نُعْلِمْ عليه علاَمته (٥) . ⦗٣٠٢⦘ وسيجيء ذِكْرُهُ مع باقي روايات هذا الحديث في كتاب الصَّوم من حرف الصاد.\nوقد أخرج البخاري ومسلمٌ وأبو داود والنسائي هذا الحديث مختصرًا جامعًا، فقال: إنَّ رسول الله - ﷺ - قال: «إنَّ أحبَّ الصيام إلى الله: صيامُ داودَ، وأحبَّ الصلاة إلى الله: صلاةُ داود، كان ينامُ نِصْفَ الليل، ويقومُ ثُلُثَهُ، وينَامُ سُدُسَهُ، وكان يصوم يومًا ويفطر يومًا (٦)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بحسبك (٧): أحسَبه هذا الأمر يُحسِبه: إذا كفاه.\nهجمت: العين: إذا غارت ودخلت في نُقرتها من الضعف والمرض.\nنَفِهَت النفس: إذا أعيت وكلَّت.\nذات حسب: الحسب: ما يعدُّه الرجل من مفاخر آبائه، ويقال: ⦗٣٠٣⦘ حَسَبُهُ: دينه، ويقال: ماله، وقيل: الحسب يكون في الرجل وإن لم يكن له آباء لهم شرف.\nكَنّته: الكنة: امرأة الابن أو الأخ.\nبعلها: بعل المرأة: زوجها.\nكَنفًا: لم يفتش لنا كنفًا، الكنف: الجانب، أرادت: أنه لم يقربها، ولم يستعلم لها حالًا خَفيَت عنه.\nفوقع بي: وقع بي فلان: إذا لامك وعَنَّفَك، وأما وَقعت فيه، فهو من الوقيعة، وهي الغيبة.\nفعضلتها: العضل: المنع، والمراد: أنك لم تعاملها معاملة الأزواج لنسائهم، ولا تركتها بنفسها لتتزوج، وتتصرف في نفسها كما تريد.\n_________\n(١) الزور: الزائرون، يقال: رجل زائر، وقوم زور، وزار مثل مسافر وسفر وسفار، ونسوة زور أيضًا، وزور - مثل نوم ونوح - زائرات صحاح.\n(٢) \" فإذًا ذلك \" روي \" إذًا \" بالتنوين، وبلفظ \" إذا \" التي للمفاجأة.\n(٣) أي: إذا لاقى العدو، أي: لا يهرب من قتال الكفار.\n(٤) أي: من يكفل لي بهذه الخصلة التي لداود ﵇، لا سيما عدم الفرار والصبر والثبات عند لقاء العدو.\n(٥) البخاري ٥/١٢٣ في الصوم: باب صوم الدهر، وباب حق الضيف في الصوم، وباب حق الجسم في الصوم، وباب حق الأهل في الصوم، وباب صوم يوم وإفطار يوم، وباب صوم داود، وفي التهجد، باب من نام عند السحر، وباب ما يكره من ترك قيام العمل لمن كان يقومه، وفي الأنبياء: باب قول الله تعالى ﴿وآتينا داود زبورا﴾ [الإسراء: ٥٥] وفي فضائل القرآن: باب في كم يقرأ القرآن ⦗٣٠٢⦘ وفي النكاح: باب لزوجك عليك حق، وفي الأدب: باب حق الضيف والاستئذان، وباب من ألقي له وسادة. وأخرجه مسلم رقم (١١٥٩) في الصيام: باب النهي عن صوم الدهر. وأبو داود رقم ٢٤٢٥ في الصيام: باب في صوم الدهر. والنسائي ٤/٢٠٩ - ٢١٥ في الصيام: باب صوم يوم وإفطار يوم وذكر الزيادة في الصيام والنقصان وصوم عشرة أيام من الشهر. والترمذي رقم (٧٧٠) في الصوم، باب ما جاء في سرد الصوم.\n(٦) البخاري ٣/٢٥٨ في التهجد: باب من نام عند السحر، ومسلم رقم (١١٥٩) في الصيام: باب النهي عن صوم الدهر وبيان تفضيل صوم يوم وإفطار يوم. وأبو داود رقم ٢٤٤٨ في الصوم: باب في صوم يوم وفطر يوم. والنسائي ٣/٢١٤ في فضل صلاة الليل: باب صلاة نبي الله داود ﵇.\n(٧) الباء في \" بحسبك \" زائدة، ومعناه أن صوم الثلاثة الأيام من كل شهر كافيك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن ابن عمرو: ابن المسيب، وأبو سلمة:\nأخرجه أحمد (٢/١٨٧) (٦٧٦٠) قال: حدثنا عبد الرزاق، قال: حدثنا مَعْمر. وفي (٢/١٨٨) (٦٧٦١) قال: حدثنا رَوْح، قال: حدثنا محمد بن أبي حفصة، والبخاري (٣/٥١) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، وفي (٤/١٩٥) قال: حدثنا يحيى بن بُكَير، قال: حدثنا الليث، عن عُقيل. ومسلم (٣/١٦٢) قال: حدثني أبو الطاهر، قال: سمعت عبد الله بن وهب يحدث عن يونس. (ح) وحدثني حَرْمَلة ابن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وأبو داود (٢٤٢٧) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والنسائي (٤/٢١١) قال: أخبرنا الربيع بن سليمان، قال: حدثنا ابن وهب، قال: أخبرني يونس.\nخمستهم - معمر، ومحمد بن أبي حفصة، وشُعيب، وعُقيل بن خالد، ويونس- عن الزهري، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، فذكراه.\n- ورواه عن ابن عمرو مجاهد:\nرواه أحمد (٢/١٥٨)، والنسائي (٤/٢٠٩)، والبخاري (٣/٥٢)، وابن خزيمة (١٩٧) .\n- ورواه عنه أيضًا ابن أبي ربيعة:\nرواه أحمد (٢/٢٢٤)، والنسائي (٤/٢١٢) .\n- ورواه عنه أبو عياض:\nرواه أحمد (٢/٢٠٥)، والنسائي (٤/٢١٢)، وابن خزيمة (٢١٠٦) .\n- ورواه عنه أبو مليح:\nرواه البخاري (٣/٥٣)، ومسلم (٣/١٦٥)، والنسائي (٤/٢١٥) .\n- ورواه عنه عمرو بن أوس:\nرواه البخاري (٢/٦٣)، والحميدي [٥٨٩]، وأحمد (٢/١٦٠)، وأبو داود [٢٤٤٨] .\nقلت: ومن التابعين رواة الخبر: أبو العباس المكي، وشعيب بن عبد الله بن عمرو، وهلال بن طلحة، ويزيد ابن الشخير.","vol":"1","page":297},{"text":"٨٨ - (خ م ط د ت س) عائشة - ﵂ - قالت: كان للنبي - ﷺ - حصيرٌ، وكان يُحَجِّرُهُ باللَّيل فيُصلي فيه، ويَبْسُطُهُ بِالنَّهار، فَيَجْلِس عليه، فجعل النَّاسُ يَثُوبُونَ إلى النَّبي - ﷺ -، يُصَلُّونَ بصلاته، حتَّى كَثُرُوا، فأقبَلَ، فقال: «يا أيُّها النَّاسُ، خُذُوا من الأعمال ما تطيقون، فإنَّ الله لا يَمَلُّ (١) ⦗٣٠٤⦘ حتَّى تَملُّوا (*)، وإنَّ أحَبَّ الأعمال إلى الله ما دَامَ وإن قلَّ» .\nزاد في رواية: «وكان آلُ محمَّدٍ إذا عَمِلُوا عَملًا أثبَتُوه» .\nوفي رواية قال: إنَّ رسولَ الله - ﷺ - سُئلَ، أيُّ العَمَل أحبُّ إلى الله؟ قال: «أدْوَمُهُ وإنْ قَلَّ» .\nزادَ في رواية «واكْلَفُوا من الْعَمَلِ ما تُطيقون» .\nوفي رواية أنَّ رسول الله - ﷺ - قال: «سَدِّدُوا وقاربُوا، واعلموا أنَّهُ لَنْ يُدْخِلَ أحَدَكُم عَمَلُهُ الجَنَّةَ، وأنَّ أحبَّ الأعمال إلى الله أدْوَمُها وإنْ قلَّ» .\nزاد في أخرى: «وأبشِرُوا، قالوا: ولا أنتَ يا رسول الله؟ قال: ولا أنا، إلا أن يَتَغَمَّدَني اللهُ بِمَغْفِرَةٍ ورَحْمَةٍ» . ⦗٣٠٥⦘\nهذه روايات البخاري ومسلم.\nوللبخاري و«الموطأ» . قالت: كان أحبُّ الأعمال إلى الله الَّذي يدومُ عليه صاحبُهُ.\nولمسلم: كان أحبُّ الأعمال إلى الله أدومَها وإن قلَّ.\nوكانت عائشة إذا عَمِلتِ العمل لَزِمَتْهُ.\nوفي رواية الترمذي: كان أحب العمل إلى رسول الله - ﷺ - ما ديم عليه.\nوفي أخرى له قال: سُئِلَتْ عائِشةُ وأمُّ سَلَمَة: أيُّ العمل كان أحبَّ إلى رسولِ الله - ﷺ -؟ قالتا: ما دِيمَ عَلَيْهِ وإنْ قَلَّ.\nوفي رواية أبي داود: أنَّ رسولَ الله - ﷺ - قال: «اكْلَفوا من العمل ما تُطيقون، فإنَّ الله لا يَملُّ حتَّى تَملُّوا (*)، وإنَّ أحبَّ العملِ إلى الله أدومُهُ وإن قلَّ، وكان إذا عمل عملًا أثبته» .\nوفي أخرى له قال: سألتُ عائشةَ: كيف كان عملُ رسول الله - ﷺ -؟ هل كان يَخُصُّ شيئًا من الأيام؟ قالت: لا، كان عَملُه دِيمةً، وأيُّكم يستطيع ما كان رسول الله - ﷺ - يستطيع؟.\nوفي رواية النسائي. قالت: كان لرسول الله - ﷺ - حصيرةٌ يَبْسُطُها، ويحتجرها بالليل، فيُصلي فيها، ففَطِنَ له النَّاس، فصلَّوْا بصلاتِهِ، وبينهم وبينه الحصيرة، فقال: «اكلَفُوا مِنَ العَملِ ما تُطيقون، فإنَّ الله ﵎ لا يمل حتَّى تملُّوا، فإنَّ أحبَّ العمل إلى الله أدْوَمُهُ وإن قَلَّ، ثُمَّ تركَ مُصَلاَّه ذلك. فما عاد له حتى قبضَه الله ﷿، وكان إذا عَمِلَ عملًا ⦗٣٠٦⦘ أثْبَتَهُ (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يُحَجِّرُهُ: حَجَّرَهُ يُحَجِّرُهُ، أي: يتخذه حُجْرة وناحية ينفرد عليه فيها.\nيثوبون: أي: يرجعون إليه، ويجتمعون عنده.\nلا يملّ حتى تملّوا: المراد بهذا الحديث، أن الله لا يملُّ أبدًا، ملَلْتُم أو لم تَملُّوا، فجرى مجرى قولهم: لا أفعله حتى يشيب الغراب، ويَبْيَضَّ القَار. وقيل معناه: إن الله لا يطرحكم حتى تتركوا العمل له، وتزهدوا في الرغبة إليه، فسمَّى الفعلين مَللًا، وكلاهما ليس بملل، كعادة العرب في وضع الفعل إذا وافق معناه، نحو قوله:\nثم أضحَوا لعب الدهر بهم ... وكذاك الدَّهْرُ يُودِي بالرجال\nفجعل إهلاكه إياهم لَعِبًا.\nوقيل معناه: إن الله لا يقطع عنكم فضله، حتَّى تملوا سؤاله، فسمَّى فعلَ الله مللًا، وليس بملل، على جهة الازدواج، كقوله تعالى: ﴿فمن اعتدى عليكم فاعتدوا عليه﴾ وكقوله تعالى: ﴿وجزاء سيئةٍ سيئةٌ مثلُها﴾ وهذا شائع في ⦗٣٠٧⦘ العربية، وكثيرٌ في القرآن.\nسَدِّدُوا: اقصدوا السَّداد من الأمر، وهو الصواب.\nوقاربوا: اطلبوا المقاربة، وهي القصد في الأمر الذي لا غُلو فيه ولا تقصير.\nيتغمدني: تغمده الله برحمته: إذا غفر له ورحمه، وأصله: كأنه جعل رحمته له غمدًا سَتَرَه بها وغشَّاه.\nاكلفوا: كَلِفْتُ بهذا الأمر، أكْلَف به: إذا أُولعت به، وكَلَّفَه تكليفًا: إذا أمره بما شق عليه، والمُتَكلِّفُ: المُتَعَرِّضُ لما لا يعنيه، وتكلفت الشيء: تجشمته.\nديمة: الديمةُ: المطر الدائم في سكون، شَبَّهَتْ عمله في دوامه مع الاقتصاد بديمة المطر.\n_________\n(١) قال الحافظ في \" فتح الباري \" ١/٩٤، هو بفتح الميم في الموضعين، والملال: استثقال الشيء، ونفور النفس عنه بعد محبته، وهو محال على الله تعالى باتفاق وقال الإسماعيلي، وجماعة من المحققين: إنما أطلق هذا على جهة المقابلة اللفظية مجازًا، كما قال تعالى: ﴿وجزاء سيئة سيئة مثلها﴾ [سورة الشورى: ٤٠] ونظائرها، قال القرطبي: وجه مجازه: أنه تعالى لما كان يقطع ثوابه عمن قطع العمل مللًا، عبر عن ذلك بالملال، من باب تسمية الشيء باسم سببه.\nوقال الهروي؛ معناه: لا يقطع عنكم فضله حتى تملوا سؤاله، فتزهدوا في الرغبة إليه. وقال غيره معناه: لا يتناهى حقه عليكم في الطاعة حتى يتناهى جهدكم. ⦗٣٠٤⦘\nوهذا كله بناء على أن \" حتى \" على بابها في انتهاء الغاية وما يترتب عليها من المفهوم.\nوجنح بعضهم إلى تأويلها، فقيل: معناه: لا يمل الله إذا مللتم، وهو مستعمل في كلام العرب، يقولون: لا أفعل كذا حتى يبيض الفأر، وحتى يشيب الغراب، ومنه قولهم في البليغ: لا ينقطع حتى ينقطع خصومه، لأنه لو انقطع حين ينقطعون لم يكن له عليهم مزية، وهذا المثال أشبه من الذي قبله، لأن شيب الغراب ليس ممكنًا عادة، بخلاف الملل من العابد.\nوقال المازري: قيل: إن \" حتى \" هنا بمعنى الواو، فيكون التقدير، لا يمل وتملون، فنفى عنه الملل، وأثبته لهم.\nقال: وقيل: \" حتى \" بمعنى \" حين \"، والأول أليق، وأجري على القواعد، وأنه من باب المقابلة اللفظية.\nويؤيده: ما وقع في بعض طرق حديث عائشة ﵂ بلفظ \" اكلفوا من العمل ما تطيقون، فإن الله لا يمل من الثواب حتى تملوا من العمل \" لكن في إسناده موسى بن عبيدة، وهو ضعيف.\nوقال ابن حبان في \" صحيحه \": هذا من ألفاظ التعارف، التي لا يتهيأ للمخاطب أن يعرف القصد مما يخاطب به إلا بها، وهذا رأيه في جميع المتشابه (*) .\n(٢) البخاري ١/١٠٩، ١١٠ في الإيمان، باب أحب الدين إلى الله أدومه و١٤/٧٨ و٧٩ في الرقاق، باب القصد والمداومة على العمل، ومسلم رقم (٧٨٢) في الصلاة، باب فضيلة العمل الدائم من قيام الليل، والموطأ ١/١١٨ بلاغًا في صلاة الليل، باب ما جاء في صلاة الليل، وأبو داود ١/٣١٥ في صلاة الليل، باب ما يؤمر به من القصد في الصلاة، والنسائي ٣/٢١٨ في صلاة الليل، باب الاختلاف على عائشة في إحياء الليل.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\nسئل فضيلة الشيخ ابن عثيمين - ﵀ -: هل نثبت أن نثبت صفة الملل لله ﷿؟ فأجاب بقوله: جاء في الحديث عن النبي ﵊ قوله: «فإنَّ الله لا يَمَلُّ حتى تملوا» .\nفمن العلماء من قال: إنَّ هذا دليل على إثبات الملل لله، لكن؛ ملل الله ليس كملل المخلوق؛ إذ إنَّ ملل المخلوق نقص؛ لأنه يدل على سأمه وضجره من هذا الشيء، أما ملل الله؛ فهو كمال وليس فيه نقص، ويجري هذا كسائر الصفات التي نثبتها لله على وجه الكمال وإن كانت في حق المخلوق ليست كمالًا.\nومن العلماء من يقول: إنَّ قوله: «لا يَمَلُّ حتى تملوا»؛ يراد به بيان أنه مهما عملت من عمل؛ فإنَّ الله يجازيك عليه؛ فاعمل ما بدا لك؛ فإنَّ الله لا يمل من ثوابك حتى تمل من العمل، وعلى هذا، فيكون المراد بالملل لازم الملل.\nومنهم من قال: إنَّ هذا الحديث لا يدل على صفة الملل لله إطلاقًا؛ لأنَّ قول القائل: لا أقوم حتى تقوم؛ لا يستلزم قيام الثاني، وهذا أيضًا: «لا يمل حتى تملوا»؛ لا يستلزم ثبوت الملل لله ﷿.\nوعلى كل حال يجب علينا أن نعتقد أنَّ الله تعالى مُنَزَّه عن كل صفة نقص من الملل وغيره، وإذا ثبت أنَّ هذا الحديث دليل على الملل؛ فالمراد به ملل ليس كملل المخلوق» اهـ.\n[مجموع فتاوى ورسائل فضيلة الشيخ محمد بن صالح العثيمين - جمع وترتيب فهد السليمان: ١ ١٧٤ - ١٧٥]\n\nوصفة (الملل) من الصفات المقيدة فيقال (الله يمل ممن يمل منه) ولا تطلق لله بدون تقييد\n\" الأولى أن يُلزَم ما جاء في الكتاب والسنة. مثل صفة (الملل)، الله جل وعلا لا يقال إنه يوصف بالملل هذا باطل، لأن الملل نقص ولكن الله جل وعلا وصف نفسه بأنه يمل ممن مل منه وهذا على جهة الكمال.\nفإن هذه الصفات التي تحتمل كمالًا ونقصًا فإن لله جل وعلا منها الكمال. والكمال فيها يكون على أنحاء منها أن يكون على وجه المقابلة.\nقال جل وعلا ﴿إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ﴾ وقال جل وعلا ﴿وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ﴾ فهو جل وعلا يخادع من خادعه، يستهزئ بمن استهزأ به، وهذا كمال لأنه من آثار أنه جل وعلا. عزيز جبار ذو الجلال وذو الكمال وذو القدرة العظيمة فهو جل وعلا لا يعجزه شيء.\n[شرح العقيدة الواسطية - الشريط الثالث - للشيخ صالح آل الشيخ]\n\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأخرجه الحميدي (١٨٣) قال: حدثنا سُفيان. قال: حدثنا به محمد بن عَجْلان، عن سعيد المقبري، وأحمد (٦/٤٠) قال: حدثنا سُفيان، عن ابن عجلان، عن سعيد. وفي (٦/٦١) قال: حدثنا ابن نُمير. قال: حدثنا محمد.\n(ح) ويزيد. قال: أخبرنا محمد. وفي (٦/٨٤) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي قال: حدثنا يحيى بن أبي كثير. وفي (٦/٢٤١) قال: حدثنا معاذ. قال: أخبرنا محمد بن عَمرو. وفي (٦/٢٦٧) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني محمد بن إبراهيم بن الحارث التيمي. والبخاري (١/١٨٦) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا ابن أبي فُدَيك. قال: حدثنا ابن أبي ذئب، عن المقبري. وفي (٧/١٩٩) قال: حدثنا محمد بن أبي بكر. قال: حدثنا مُعتمر، عن عُبيدالله، عن سعيد ابن أبي سعيد. ومسلم (٢/١٨٨) قال: حدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب، يعني الثقفي. قال: حدثنا عُبيدالله، عن سعيد بن أبي سعيد. وأبو داود (١٣٦٨) قال: حدثنا قُتَيبة. قال: حدثنا الليث، عن ابن عَجْلان، عن سعيد المقبري. وفي (١٣٧٤) قال: حدثنا هنَّاد. قال: حدثنا عَبْدة، عن محمد بن عَمرو، عن محمد بن إبراهيم، وابن ماجة (٩٤٢) قال: حدثنا أبو بكر بن أبي شَيبة. قال: حدثنا محمد بن بشر، عن عُبيدالله بن عمر. قال: حدثني سعيد بن أبي سعيد. والنسائي (٢/٦٨)، وفي الكبرى (٧٤٩) قال: أخبرنا قُتيبة. قال: حدثنا الليث، عن ابن عَجلان، عن سعيد المقبري، وابن خزيمة (١٢٨٣) قال: حدثنا علي بن خَشْرَم، قال: أخبرنا عيسى، عن الأوزاعي، عن يحيى. وفي (١٦٢٦) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن. قالا: حدثنا سفيان، عن ابن عجلان، عن سعيد وهو المقبري.\nأربعتهم - سعيد المقبري، ومحمد بن عمرو، ويحيى بن أبي كثير، ومحمد بن إبراهيم- عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"1","page":303},{"text":"٨٩ - (خ م س) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: «لَنْ يُدْخِلَ أحدًا منكم عَمَلُه الجَنَّةَ» . قالوا: ولا أنتَ؟ قال: «ولا أنا، إلا أنْ يَتَغَمَّدَنِيَ اللهُ بِفَضلٍ ورَحْمَةٍ (١)» . هذا للبخاري - وزاد مسلم «ولكن سَدِّدُوا» . في بعض طُرقه -. ⦗٣٠٨⦘ وفي أخرى لمسلم. قال: قال رسول الله - ﷺ -: «قاربوا وسدِّدُوا، واْعْلَمُوا أنهُ لن يُنجِيَ أحدًا منكم عملُهُ» . قالوا: ولا أنت؟ قال: «ولا أنا، إلا أن يَتَغَمَّدَنِيَ اللهُ برحمَةٍ منه وفَضل» .\nوللبخاري مثلُها، إلى قوله «برحمةٍ» وزادَ «سَدِّدُوا وقاربُوا، واغْدُوا ورُوحُوا، وشيئًا من الدُّلْجةِ، والقَصْدَ القَصْدَ تبلُغُوا» .\nوفي أخرى للبخاري وللنسائي قال: قال رسول الله - ﷺ -: «إنَّ هذا الدِّين يُسْرٌ، ولنْ يُشادَّ الدِّينَ أحدٌ إلا غَلَبَه، فَسَدِّدُوا وقاربوا، وأبْشِرُوا، واسْتَعِينُوا بالغُدوةِ والرَّوْحَة، وشيءٍ من الدُّلْجةِ (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n واغدوا: الغُدُوُّ: الخروج بكرة. ⦗٣٠٩⦘\nوروحوا: الرَّواح: العود عَشيًّا، والمراد: اعملوا أطراف النهار وَقْتًا وَقْتًا.\nالدُّلجةُ: سير الليل، والمراد به العمل في الليل، وقوله: «وشيئًا من الدُّلجة» إشارة إلى تقليله.\nوالقَصد: العدل في الفعل والقول، والوسط بين الطرفين.\nيشاد: المشادَّة: مفاعلة من الشدة، أي: لن يغالب، ولن يقاوي أحدٌ الدين إلا غلبه.\n_________\n(١) وقد أجاب ابن الجوزي ﵀، كما نقله ابن حجر في \" الفتح \" ١١/٢٥٣ عن الجمع بين هذا الحديث وقوله تعالى: ﴿وتلك الجنة أورثتموها بما كنتم تعملون﴾، بأربعة أجوبة:\nالأول: أن التوفيق للعمل من رحمة الله ولولا رحمة الله السابقة ما حصل الإيمان ولا الطاعة التي يحصل بها النجاة.\nالثاني: أن منافع العبد لسيده، فعمله مستحق لمولاه، فمهما أنعم عليه من الجزاء فهو من فضله. ⦗٣٠٨⦘\nالثالث: جاء في بعض الأحاديث أن نفس دخول الجنة برحمة الله، واقتسام الدرجات بالأعمال.\nالرابع: أن أعمال الطاعات كانت في زمن يسير، والثواب لا ينفد، فالإنعام الذي لا ينفد في جزاء ما ينفد بالفضل لا بمقابلة الأعمال.\nوقال ابن القيم في مفتاح دار السعادة: الباء المقتضية للدخول غير الباء النافية، فالأولى السببية الدالة على أن الأعمال سبب الدخول المقتضية له كاقتضاء سائر الأسباب لمسبباتها، والثانية باء المعاوضة نحو اشتريت منه بكذا، فأخبر أن دخول الجنة ليس في مقابلة عمل أحد، وأنه لولا رحمة الله لعبده لما أدخله الجنة، لأن العمل بمجرده ولو تناهى لا يوجب بمجرده دخول الجنة، ولا أن يكون عوضًا لها لأنه ولو وقع على الوجه الذي يحبه الله لا يقاوم نعمة الله، بل جميع العمل لا يوازي نعمة واحدة، فتبقى سائر نعمه مقتضية لشكرها وهو لم يوفها حق شكرها.\n(٢) البخاري في المرضى ١٠/١٠٩، باب تمني المريض الموت، وفي الرقاق ١١/٢٥٢، ٢٥٤، باب القصد والمداومة على العمل، ومسلم رقم (٢٨١٦) في صفات المنافقين، باب لن يدخل أحد الجنة بعمله، والنسائي ٨/١٢١، ١٢٢ في الإيمان، باب الدين يسر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة أبو صالح:\nأخرجه أحمد (٢/٣٤٣) قال: حدثنا عفان. قال: حدثنا خالد بن عبد الله، عن سُهيل، وفي (٢/٤٦٦) قال: حدثنا أسود بن عامر، قال: أخبرنا أبو بكر عن أبي حَصين. وفي (٢/٤٩٥) قال: حدثنا ابن نُمير، عن الأعمش. (ح) ويعلى. قال: حدثنا الأعمش. وفي (٣/٣٦٢) قال: حدثنا عفان. قال: حدثنا عبد العزيز ابن مسلم. قال: حدثنا سُليمان الأعمش. ومسلم (٨/١٤٠)، قال: حدثني زهير بن حرب. قال: حدثنا جرير، عن سهيل. وفي (٨/١٤٠) قال: حدثنا محمد بن عبد الله بن نُمير. قال: حدثنا أبي، قال: حدثنا الأعمش. وفي (٨/١٤٠) قال: حدثنا إسحاق بن إبراهيم، قال: حدثنا جرير، عن الأعمش. وفي (٨/١٤١) قال: حدثنا أبو بكر بن أبي شَيبة وأبو كريب. قالا: حدثنا أبو معاوية، عن الأعمش. وابن ماجة (٤٢٠١) قال: حدثنا عبد الله بن عامر بن زُرَارة وإسماعيل بن موسى. قالا: حدثنا شريك بن عبد الله، عن الأعمش.\nثلاثتهم - سُهيل، وأبو حَصين عثمان بن عاصم، والأعمش- عن أبي صالح، فذكره.\n- ورواه أيضًا عنه أبو عبيد مولى عبد الرحمن بن عوف:\nأخرجه أحمد (٢/٢٦٤)، والبخاري (٧/١٥٧)، ومسلم (٨/١٤٠) .\n- ورواه عنه أيضًا بسر بن سعيد:\nأخرجه أحمد (٢/٤٥١)، ومسلم (٨/١٣٩) .\n- ورواه عنه أيضًا سعيد المقبري:\nأخرجه أحمد (٢/٥١٤)، والبخاري في الأدب المفرد (٤٦١) .\n- ورواه عنه أيضًا ابن سيرين:\nأخرجه أحمد (٢/٢٣٥)، ومسلم (٨/١٤٠) .\n- ورواه عنه أيضًا عبد الرحمن بن أبي عمرة:\nرواه أحمد (٢/٤٨٢) .\nقلت: ومن الرواة أبي سلمة، وأبي زياد الطحان، ومحمد بن زياد، وهمام.","vol":"1","page":307},{"text":"٩٠ - (م) جابر بن عبد الله - ﵄ - قال: سمعت رسولَ الله - ﷺ - يقول: «لا يُدْخِلُ أحدًا منكم عملُهُ الجنَّةَ، ولا يُجيرُه من النَّار، ولا أنا، إلا برحمة الله ﷿» .\nوفي رواية قال: «قاربُوا وسَدِّدُوا، واعلموا أنهُ لن يَنْجُوَ منكم أحدٌ بِعَملِه» . قالوا: يا رسول الله، ولا أنتَ؟ قال: «ولا أنا، إلا أن يتغمدني الله برحمة منه وفضل» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يجيره: الإجارةُ: الإعانة والنصرة.\n_________\n(١) رقم (٢٨١٧) في صفات المنافقين، باب لن يدخل أحد الجنة بعمله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٩٤)، قال: ثنا الحسن، قال: ثنا ابن لهيعة، ومسلم (٨/١٤١) قال: حدثني سلمة بن شبيب، قال: ثنا الحسن بن أعين قال: حدثنا معقل.\nكلاهما عن أبي الزبير عن جابر - ﵁ - فذكره.","vol":"1","page":309},{"text":"٩١ - (خ م) أنس بن مالك - ﵁ - أن النبي - ﷺ - قال: «يَسِّرُوا ولا تُعَسِّرُوا، وبَشِّرُوا ولا تُنَفِّرُوا» . ⦗٣١٠⦘\nوفي رواية: «وسَكِّنُوا ولا تُنَفِّرُوا» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n التيسير: ضد التعسير، أراد به: التَّسهيل في الدين، وترك التشديد.\n_________\n(١) البخاري ١/١٧١ في العلم، باب ما كان النبي ﷺ يتخولهم بالموعظة، ومسلم رقم (١٧٣٤) في الجهاد، باب في الأمر بالتيسير وترك التنفير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه أحمد عن روح قال: ثنا شعبة، وفي (٣/٢١١) عن محمد بن جعفر، حدثنا شعبة، وحجاج، ورواه البخاري في العلم عن بندار، وفي الأدب عن آدم، ومسلم في المغازي عن عبيد الله بن معاذ عن أبيه، وعن أبي بكر، عن عبيد بن سعيد، وعن محمد بن الوليد عن غندر، خمستهم عن شعبة، عن أبي التياح، عن أنس - ﵁ - فذكره.","vol":"1","page":309},{"text":"٩٢ - (د) سهل بن أبي أمامة - ﵄ - أنه دخل هو وأبوه على أنس بن مالك بالمدينة، في زمان عُمَرَ بن عبد العزيز، وهو أميرُ المدينة (١) فإذا هو يُصلي صلاةً خفيفة دَقيقة، كأنها صلاةُ مُسافِرٍ، أو قريبٌ منها، فلما سلَّم قال: يرحمُك الله، أرأيت هذه الصلاة المكتوبةَ، أو شيء تَنَفّلتَه؟ قال: إنَّها لَلْمكتوبَةُ، وإنها لصلاةُ رسول الله - ﷺ - ما أخطأتُ إلا شيئًا سَهَوْتُ عنه، ثم قال: إنَّ رسول الله - ﷺ - قال: «لا تُشدِّدوا على أنفسكم فَيُشَدَّدَ عليكم، فإنَّ قومًا شدَّدُوا على أنفسهم، فشُدِّدَ عليْهِم، فتلْك بقاياهم في الصَّوامِعِ والدِّيار، رَهْبانِيَّةً ابتَدَعوها ما كتبناها عليهم» . ثم غَدا من الغد، فقال ألا تركبُ لننظُرَ ونعتبِرَ؟ قال: نعم، فركبُوا جميعًا، فإذا بديار بَادَ أهْلُها وانْقَضوْا وفَنُوا، خاويةً على عُروشِها، فقال: تَعْرِفُ هذه الديار؟ فقال: «ما أعرَفَني بها وبأهلها، هؤلاء أهلُ ديار أهلَكهُمْ البَغْيُ والحسدُ، إنَّ الحسدَ يُطفِئ نُور الحسنات، والبغيُ يصدِّقُ ذلك أو يُكَذِّبُهُ، والعَيْن تزني، والكفُّ والقَدَمُ ⦗٣١١⦘ والجسَدُ واللسانُ، والفرجُ يُصَدِّقُ ذلك أو يُكَذِّبُهُ» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n دقيقة: أراد بقوله: «صلاةً دقيقة» أي: خفيفة لا إطالة فيها، ولا تَكلُّف ولا رياء.\nرهبانية ابتدعوها: الرهبانية: ترك الملاذ من المطعم، والمشرب، والمنكح، والمسكن الحلال، والانقطاع في الصوامع، كما يفعله رهابين النَّصارى، وابتداعها: فعلها من عند أنفسهم، من غير أن تفرض عليهم، أو تُسَنَّ لهم.\nباد أهلها: بادَ القومُ: إذا هلكوا وانقرضوا.\nخاوية: خَوَى البيت: إذا سقط وإذا خلا.\nعروشها: عريشُ البيت: سقفه، والمعنى: أن البيت إذا سقط سقط بعضه على بعض، وأصل ذلك: أن يسقط السَّقف، ثم تسقط الحيطان عليه.\nالبغيُ: مجاوزة الحد في الظلم والتعدي.\n_________\n(١) في المطبوع \" المؤمنين \".\n(٢) ٤/٥٨١ رقم (٤٩٠٤) في الأدب، باب في الحسد، وذكره ابن كثير في تفسيره ٤/٣١٦ عن أبي يعلى الموصلي، وفي سنده سعيد بن عبد الرحمن بن أبي العمياء الراوي عن سهل بن أبي أمامة، لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٤٩٠٤)، قال: حدثنا أحمد بن صالح، حدثنا عبد الله بن وهب، قال: أخبرني سعيد بن عبد الرحمن بن أبي العمياء، أن سهل بن أبي أمامة فذكره.\nقلت: سعيد بن عبد الرحمن تفرد ابن حبان بتوثيقه، وهو مجهول.","vol":"1","page":310},{"text":"٩٣ - (خ د س) أنس بن مالك - ﵁ - قال: دخل رسول الله - ﷺ - المسجد، فإذا حَبْلٌ مَمْدُودٌ بين السَّاريتين، فقال: ما هذا الحبلُ؟ ⦗٣١٢⦘ قالوا: حَبلٌ لزينبَ، فإذا فَترتْ تعلَّقتْ به، فقال النبي - ﷺ -: «لا، حُلُّوهُ، ليُصلِّ أحَدُكُم نَشاطَهُ، فإذا فَتَر فَلْيَقْعُدْ» هذه رواية البخاري والنسائي.\nوفي رواية أبي دواد: «ما هذا الحبلُ»؟ فقيل: يا رسول الله، حَمْنَةُ بنت جَحْشٍ (١) تُصلِّي، فإذا أعْيَتْ تَعَلَّقَتْ به، فقال: «حُلُّوه، لتُصَلي ما أطَاقَتْ، فإذا أعْيَتْ فَلْتَجْلِسْ» .\nوفي رواية له قالوا: زيْنَبُ تُصَلِّي، فإذا كَسِلَت، أو فَتَرَتْ أمْسَكَتْ به، فقال: «حُلُّوهُ، ليُصلِّ أحدُكُم نشاطَهُ، فإذا كَسِلَ أو فَتَر فليقعد (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فَتَرَتْ: الفُتُور: ضد النشاط والخفة.\nأعيت: الإعياء: التعب.\n_________\n(١) هي أخت أم المؤمنين زينب بنت جحش ﵄.\n(٢) البخاري ٣/٢٧٨ في أبواب التهجد، باب ما يكره من التشديد في العبادة، وأبو داود رقم (١٣١٢) في الصلاة، باب النعاس في الصلاة، والنسائي ٣/٢١٨، ٢١٩ في قيام الليل: باب الاختلاف على عائشة في إحياء الليل. وفي الحديث الحث على الاقتصاد في العبادة، والنهي عن التعمق فيها، والأمر بالإقبال عليها بنشاط، وفيه إزالة المنكر باليد واللسان، وجواز تنفل النساء في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أنس عبد العزيز بن صهيب:\n١ - أخرجه أحمد (٣/١٠١)، ومسلم (٢/١٨٩) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، وأبو داود (١٣١٢) قال: حدثنا زياد بن أيوب، وهارون بن عبَّاد. والنسائي في الكبرى (١٢١٥) قال: أخبرنا إسحاق بن إبراهيم. وابن خزيمة (١١٨٠) قال: حدثنا يعقوب بن إبراهيم، سبعتهم - أحمد، وأبو بكر، وزهير، وزياد، وهارون، وإسحاق، ويعقوب- عن إسماعيل بن إبراهيم بن عُلَيَّة.\n٢ - وأخرجه البخاري (٢/٦٧) قال: حدثنا أبو معمر. ومسلم (٢/١٨٩) قال: وحدثناه شيبان بن فروخ. وابن ماجة (١٣٧١)، والنسائي (٣/٢١٨) كلاهما عن عمران بن موسى. ثلاثتهم - أبو معمر، وشيبان، وعمران- عن عبد الوارث بن سعيد.\nكلاهما - إسماعيل، وعبد الوارث- عن عبد العزيز بن صهيب، فذكره.\n* أخرجه ابن خزيمة (١١٨١) قال: حدثنا إبراهيم بن مستمر البصري، قال: حدثنا أبو حبيب مسلم بن يحيى مؤذن مسجد بني رفاعة، قال: حدثنا شعبة، عن عبد العزيز بن صهيب، عن أنس بن مالك، نحوه، غير أنه قال: «قالوا: لميمونة بنت الحارث» .\n- ورواه عنه أيضًا حميد:\nأخرجه أحمد (٣/١٨٤)، وعبد بن حميد (١٤٠٤) .","vol":"1","page":311},{"text":"٩٤ - (خ م ط س) عائشة - ﵂ - قالت: كانت عِندي امرأةٌ من بَني أسَدٍ، فدخلَ عليَّ رسولُ الله - ﷺ - فقال: «مَنْ هَذِهِ؟» قُلْتُ: فُلانة، لا تنامُ من الليل، تذكُرُ من صَلاَتِها، قال: «مَهُ، عليكم من الأعمال ما تُطيقون، فإنَّ الله لا يَمَلُّ حتى تملُّوا، وكان أحبُّ الدِّين ما داوم ⦗٣١٣⦘ عليه صاحبُهُ»، أخرجه البخاري ومسلم والنسائي.\nوفي أخرى لمسلم: أنَّ الحوْلاءَ بنتَ تُوَيْتٍ (١) مرَّتْ بها، وعندها رسولُ الله - ﷺ - فقلتُ: هذه الحَوْلاءُ بنتُ تُويْت، وزعموا أنها لا تنام اللَّيلَ، فقال رسولُ الله - ﷺ -: «لا تنامُ الليل؟ خُذُوا من العمل ما تُطيقون، فوالله لا يَسأمُ اللهُ حتى تسْأمُوا» .\nوأخرجه «الموطأ» مُرسلًا عن إسماعيل بن أبي حكيم، أنهُ بَلغَهُ أنَّ رسول الله - ﷺ - سَمِعَ امرأة من اللَّيلِ تُصَلِّي، فقال: «مَن هذه؟» قيل: الحوْلاءُ بنتُ تُوَيْت لا تَنامُ اللَّيلَ، فكَرِهَ ذَلِكَ، حتَّى عُرِفَتِ الكَرَاهِيَةُ في وجهِهِ، ثمَّ قال: «إنَّ الله لا يَملُّ حتَّى تملُّوا، اكْلَفُوا من العمل ما لكم به طاقَةٌ (٢)» .\nٍ\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مه) بمعنى: أسكت\n(لا يسأم) السآمة: الضجر والملل، والمعنى مثله في قوله \" لايمل حتى تملوا\".\n_________\n(١) الحولاء بنت تويت - بضم التاء فوقها نقطتان - بن حبيب بن أسد بن عبد العزى ابن قصي القرشية الأسدية، هاجرت إلى المدينة، وكانت كثيرة العبادة. اهـ. من \" أسد الغابة \".\n(٢) البخاري ٣/٢٧٩ في التهجد: باب ما يكره من التشديد في العبادة، ومسلم رقم (٧٨٥) في صلاة المسافرين: باب أمر من نعس في صلاته، والموطأ ١/١١٨ في صلاة الليل: باب ما جاء في صلاة الليل، والنسائي ٣/٢١٨ في قيام الليل: باب الاختلاف على عائشة في إحياء الليل.","vol":"1","page":312},{"text":"٩٥ - (ت) أبو هريرة - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «إنَّ لِكُلِّ شيءٍ شِرَّةً، ولكُلِّ شِرَّةٍ فَتْرَةً (١)، فإنْ صاحِبُها سَدَّدَ وقارَبَ فَارْجُوهُ، وإنْ أُشِيرَ إليه بالأصابع فلا تَعُدُّوه» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n شِرَّةٌ: الشرة: النشاط، ويقال: شرة الشباب: أوله.\n_________\n(١) قال القاضي: الشرة بكسر الشين والتشديد: الحرص على الشيء والنشاط فيه، و\" صاحبها \" فاعل دل عليه ما بعده، ونظيره قوله تعالى: ﴿وإن أحد من المشركين استجارك﴾ .\nوالمعنى: أن من قصد في الأمور، وسلك الطريق المستقيم، واجتنب جانبي إفراط الشرة، وتفريط الفترة، فارجوه، ولا تلتفتوا إلى شهرته فيما بين الناس، واعتقادهم فيه.\nوقال الطيبي: ذهب إلى أن \" إن \" الشرطية الثانية من تتمة الأولى، فلعل الظاهر أن تكون مثلها في الاستقلال، فيكون تفصيلًا لذلك المجمل، فإن قوله: \" لكل شيء شرة إلخ \" معناه: أن لكل شيء من الأعمال الظاهرة، والأخلاق الباطنة طرفين، إفراطًا وتفريطًا، فالمحمود هو القصد بينهما، فإن رأيتم أحدًا يسلك سبيل القصد، فارجوه أن يكون من الفائزين، ولا تقطعوا له، فإن الله هو الذي يتولى السرائر، وإن رأيتموه يسلك سبيل الإفراط والغلو حتى يشار إليه بالأصابع، فلا تثبتوا القول فيه بأنه من الخائبين، فإن الله هو الذي يطلع على الضمائر.\n(٢) رقم (٢٤٥٥) في صفة القيامة: باب رقم ٢١، وقال: هذا حديث حسن صحيح غريب من هذا الوجه. ونقول: إسناده حسن وصححه ابن حبان رقم ٢٥١٨ موارد، وأخرجه أيضًا من حديث عبد الله بن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\nأخرجه الترمذي (٢٤٥٣)، قال: ثنا يوسف بن سلمان أبو عمر البصري، قال: حدثنا حاتم بن إسماعيل، عن ابن عجلان، عن القعقاع بن حكيم، عن أبي صالح، عن أبي هريرة، فذكره.\nقلت: في إسناده محمد بن عجلان اختلطت عليه أحاديث أبي هريرة، وهذا منها. وفي الباب عن ابن عمر أخرجه ابن حبان [٢٥١٨/موارد] .","vol":"1","page":314},{"text":"٩٦ - (خ ت) أبو جحيفة - ﵁ - قال: آخى النبي - ﷺ - بين سلمان وأبي الدرداء، فزار سلمان أبا الدَّرْداء، فرأى أمَّ الدَّرْداء مُتَبَذِّلَةً، فقال لها: ما شأنُك؟ فقالتْ: أخوكَ أبو الدرداء ليس له حاجةٌ في الدنيا، ⦗٣١٥⦘ فجاء أبو الدرداء، فصنعَ له طعامًا، فقال له: كُلْ، فإني صائمٌ، قال: ما أنا بآكل حتى تأكُلَ، فأكل، فلما كان الليلُ ذهب أبو الدرداء يقومُ، فقال: نم، فنام، ثمَّ ذهب يقوم، فقال: نم، فلما كان من آخر الليل، قال: سلمانُ: قُم الآن، فصلَّيَا، فقال له سلمانُ: إنَّ لربِّكَ عليك حقًّا، وإنَّ لِنَفسكَ عليك حقًّا، ولأهلك عليك حقًّا، فأعْطِ كلَّ ذي حقٍّ حقَّهُ، فأتى النبي - ﷺ -، فذكرَ ذلك له، فقال النبي - ﷺ -: «صَدَقَ سلمانُ» أخرجه البخاري والترمذي.\nوزاد الترمذي فيه «ولضَيْفِكَ عليك حقًّا (١)» .\n_________\n(١) البخاري ١٣/١٥١ في الأدب: باب صنع الطعام والتكلف للضيف و٥/١١٢ - ١١٤ في الصوم: باب من أقسم على أخيه ليفطر في التطوع، وأخرجه الترمذي رقم (٢٤١٥) في الزهد، باب أعط كل ذي حق حقه. وفي هذا الحديث من الفوائد: المؤاخاة، وزيارة الإخوان، والمبيت عندهم، وجواز مخاطبة الأجنبية للحاجة، والسؤال عما تترتب عليه المصلحة وإن كان في الظاهر لا يتعلق بالسائل، وفيه النصح للمسلم، وتنبيه من أغفل، وفضل قيام آخر الليل، ومشروعية تزيين المرأة لزوجها، وثبوت حق المرأة على الزوج في حسن العشرة، وجواز الفطر من صوم التطوع ... .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٤٩)، (٨/٤٠)، والترمذي (٢٤١٣) قالا: حدثنا محمد بن بشار، وابن خزيمة [٢١٤٤] قال: حدثنا محمد بن بشار. (ح) وحدثنا يوسف بن مسى.\nكلاهما عن جعفر بن عون العمري، قال: ثنا أبو العميس، عن عون بن أبي جحيفة، فذكره.","vol":"1","page":314},{"text":"٩٧ - (م ت) حنظلة بن الربيع الأسيدي (١) - ﵁ - وكان من كُتَّاب رسول الله - ﷺ - قال: لَقيَنِي أبو بكر، فقال: كيف أنتَ يا حنظَلَةُ؟ قال: قُلتُ: نَافَقَ حَنْظَلَةُ قالَ: سبحان الله! ما تَقُولُ؟ قال: قُلْتُ: نكونُ عند رسولِ الله - ﷺ -، يُذكِّرُنا بالنَّار والجنَّةِ [حتَّى] (٢) كأنَّا رأيَ ⦗٣١٦⦘ عَيْنٍ، فإذا خرجنا من عند رسول الله - ﷺ -، عافَسْنا الأزْواج والأولاد، والضَّيْعات، ونسينا كثيرًا، قال أبو بكر - ﵁ -: فوالله إنَّا لَنَلْقَى مثل هذا، فانطَلَقْتُ أنا وأبو بكر حتى دخلنا على رسول الله - ﷺ -، فقلت: نَافَقَ حنظلَةُ يا رسول الله. فقال رسول الله - ﷺ -: «وما ذاك؟» قلتُ: يا رسول الله نكون عندك تُذكِّرُنا بالنار والجنة [حتى] (٣) كأنَّا رأيَ عَيْنٍ، فإذا خرجنا من عندك عافسنا الأزواج والأولاد والضَّيْعاتِ، ونَسينا كثيرًا. فقال رسولُ الله - ﷺ -: «والذي نفسي بيده، لو تَدومُونَ على ما تكونون عندي، وفي الذِّكرِ، لصافَحَتْكم الملائكة على فُرُشِكُم، وفي طُرُقِكم، ولكن يا حنظلةُ ساعَةً وساعَةً - ثلاث مِرار -» (٤) .\nوفي رواية قال: كُنَّا عند رسول الله - ﷺ -، فذكرَ النَّارَ، ثمَّ جِئتُ إلى البيتِ، فضاحَكْتُ الصِّبْيان، ولاعَبتُ المرأةَ، فخرجتُ، فلقيتُ أبا بكر، فذكرتُ ذلك له. فقال: وأنا قد فعلت مثل ما تذكُرُ، فلقينا رسول الله - ﷺ -، فقلت: يا رسول الله نافق حنظلةُ، فقال: «مه؟» فحدثته بالحديث. وقال أبو بكر: وأنا فعلت مِثْلَ ما فَعلَ. فقال: «يا حنظلة، ساعةً وساعةً، لو كانت تكون قلوبُكم كما تكونُ عند الذكر لصافحتكم الملائكةُ، حتى تُسلِّمَ عليكم في الطريق» . أخرجه مسلم والترمذي. ⦗٣١٧⦘\nإلا أنَّ الترمذي قال: «ساعةً وساعةً، ساعةً وساعةً» (٥) .\nواقتصر الترمذي أيضًا منه على طرف يسير قال: قال رسول الله - ﷺ -: «لو أنكم تكُونُون كما تكونون عندي، لأظَلَّتْكُمُ الملائِكَةُ بأجنحتها» (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n نافق: النفاق: ضد الإخلاص، وأراد به في الحديث: أنني في الظاهر إذا كنت عند النبي -ﷺ- أخْلصتُ، وإذا انفردت عنه رغبتُ في الدنيا، وتركتُ ما كنت عليه، فكأنه نوع من الظاهر والباطن، وما كان يرضى أن يُسامِحَ به نفسه، وكذلك كان الصحابة - ﵃ - أجمعين، يؤاخذون أنفسهم بأقل الأشياء.\nرأي عين: جعلتَ الشَّيءَ رأي عينك، أي: بمرأى منك، وفي مقابلتك، وهو منصوب بإضمار «نَرى» .\nعافَسْنَا: المعَافَسَةُ: المعالجة والممارسة والملاعبةُ.\nالضَّيْعَاتُ: جمع ضَيْعَة، وهي الصناعةُ والحِرفَةُ.\n_________\n(١) الأسيدي ضبطوه بوجهين أصحهما وأشهرهما: ضم الهمزة وفتح السين وكسر الياء المشددة.\nوالثاني: كذلك إلا أنه بإسكان الياء، وهو منسوب إلى بني أسيد بطن من بني تميم.\n(٢) زيادة من مسلم.\n(٣) زيادة من مسلم.\n(٤) في مسلم: ثلاث مرات.\n(٥) مسلم رقم (٢٧٥٠) في التوبة، باب فضل دوام الذكر، والترمذي رقم (٢٥١٦) في صفة القيامة، باب ولكن يا حنظلة.\n(٦) الترمذي رقم (٢٤٥٤) في صفة القيامة، باب الورع والتقوى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/١٧٨)، قال: حدثنا أبو نعيم. وفي (٤/٣٤٦) قال: حدثنا أبو أحمد الزبيري، ومسلم (٨/٩٥) قال: حدثني زهير بن حرب، قال: حدثنا الفضل بن دُكين. وابن ماجة (٤٢٣٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الفضل بن دكين. كلاهما - أبو نعيم الفضل بن دكين، وأبوأحمد- قالا: حدثنا سفيان.\n٢- وأخرجه مسلم (٨/٩٤) قال: حدثنا يحيى بن يحيى التميمي، وقَطَن بن نُسَيْر. والترمذي (٢٥١٤) قال: حدثنا بشر بن هلال البصري.\n(ح) وحدثنا هارون بن عبد الله البزاز، قال: حدثنا سيار، أربعتهم- يحيى، وقطن، وبشر، وسيار- عن جعفر ابن سليمان.\n٣ - وأخرجه مسلم (٨/٩٥) قال: حدثني إسحاق بن منصور، قال: أخبرنا عبد الصمد، قال: سمعت أبي.\nثلاثتهم - سفيان، وجعفر، وعبد الوارث- عن سعيد الجُرَيْري، عن أبي عثمان النهدي، فذكره.","vol":"1","page":315},{"text":"٩٨ - (ط) مالك بن أنس - ﵀ - بلغه: أن عائشة، كانت ترسلُ إلى أهلِها بَعدَ العَتَمة، فتقول: ألا تُريحون الكُتَّاب؟. أخرجه «الموطأ» (١) . ⦗٣١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الكُتَّاب: جمع كاتب، وأرادَتِ الحَفظة الكرام الكاتبين، وذلك بعثًا لهم على ترك العمل، وطلب الاقتصاد.\nوهذه أحاديث وجدتُها في كتاب رزين، ولم أجدها في الأصول.\n_________\n(١) ٢/٩٨٧ بلاغًا، باب ما يكره من الكلام بغير ذكر الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ [١٩١٨] كتاب الجامع - باب ما يكره من الكلام بغير ذكر الله.","vol":"1","page":317},{"text":"٩٩ - () ابن عباس - ﵄ - قال: كانت مولاةٌ لرسول الله - ﷺ - خُبِّر عنها: أنها تَقوم الليل، وتَصومُ النَّهار، فقال رسول الله - ﷺ -: «لكُلِّ عاملٍ شِرَّةٌ، ولكل شِرَّةٍ فَتْرَةٌ، فمن صارت فترته إلى سُنَّتي فقد اهتدى، ومن أخطأ فقد ضَلَّ (١)» .\n_________\n(١) هو بمعنى حديث أبي هريرة رقم ٩٥، وانظر تخريجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عزاه الهيثمي للبزار وقال: رجاله رجال الصحيح. المجمع (٢/٢٥٨، ٢٥٩) .\nقلت: وفي الباب عن أبي هريرة تقدم برقم [٩٥]، وعن ابن عمرو لكنه معلول، راجع العلل [١٩٢٧]، ورجح أبو حاتم إرسال هذا الحديث.","vol":"1","page":318},{"text":"١٠٠ - () معاذ بن جبل - ﵁ - أن رسول الله - ﷺ - قال: «لن يُنْجِيَ أحدَكُم عَمَلُهُ» . قالوا: ولا أنت؟ قال: «ولا أنا إلا أنْ يَتَغَمَّدَنِيَ الله برحمة منه، فسدِّدُوا، وقارِبوا، واغْدوا، ورُوحوا، وشيئًا من الدُّلْجة والقصد القَصد القصدَ، تَبْلُغُوا، وإنَّ أحبَّ الأعْمالِ إلى الله تعالى ما داوم عليه صاحبُهُ، وإن قلَّ، فاكْلَفوا من العمل ما تُطيقون، فإنَّ الله لا يملُّ حتى تَملُّوا» (١) .\n_________\n(١) لم نجد هذا الحديث فيما بين أيدينا من المصادر من حديث معاذ، ومعناه ثابت في الصحاح عن غيره كما تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n غريب: لم أقف عليه من حديث معاذ - ﵁ -، وهو غريب من حديثه. وقد تقدم من حديث أبي هريرة وغيره.","vol":"1","page":318},{"text":"١٠١ - () أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: ⦗٣١٩⦘ «خيْرُ الأمورِ أوساطها» (١) .\nٍ\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خير الأمور أوساطها) معناه: أن كل خصلة محمودة، فإن لها طرفين مذمومين، مثل أن السخاء وسط بين البخل والتبذير، والشجاعة وسط بين الجبن والتهور، والإنسان مأمور أن يتجنب كل وصف مذموم، وتجنبه بالتعري منه، والتبعد عنه، فكلما ازداد منه بعدًا ازداد منه تعريًا، وأبعد الجهات والأماكن والمقادير من كل طرفين، فإنما هو وسطها، لأن الوسط أبعد الجهات من الأطراف، وهو غاية البعد عنها، فإذا كان في الوسط، فقد تعرى عن الأطراف المذمومة بقدر الإمكان، فلهذا كان خير الأمور أوساطها.\n_________\n(١) قال السخاوي في \" المقاصد الحسنة \": رواه ابن السمعاني في \" ذيل تاريخ بغداد \" بسند فيه مجهول عن علي مرفوعًا، وللديلمي بلا سند عن ابن عباس مرفوعًا \" خير الأعمال أوسطها \" وقال العجلوني في \" كشف الخفاء \": قال ابن الفرس: ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عزاه الحافظ السخاوي لابن السمعاني في ذيل تاريخ بغداد بسند فيه مجهول عن علي مرفوعًا، وللديلمي بلا سند عن ابن عباس - بنحوه -. وقال العجلوني: قال ابن الغرس: ضعيف.\nقلت: وقفت عليه مقطوعًا من قول «مطرف» بسند صحيح رواه البيهقي في الشعب [٦٦٠١] ط/ دار الكتب العلمية. ولم أهتد إليه من حديث أبي هريرة - ﵁ -.\nخير الأمور أوساطها: معناه: أن كل خصلة محمودة، فإن لها طرفين، مذمومين، مثل أن السَّخَاء وسطٌ بين البخل والتَّبذير، والشجاعة وسطٌ بين الجُبن والتهور، والإنسان مأمورٌ أن يتجنَّب كلَّ وصفٍ مذمومٍ، وتجنُّبُه بالتَّعَرِّي منه، والتَّبَعُّد عنه، فكلما ازداد منه بُعدًا ازداد منه تعريًّا، وأبعدُ الجهاتِ والأماكن والمقادير من كل طرفين، فإنما هو وسطها؛ لأن الوسط أبعد الجهات من الأطراف، وهو غاية البعد عنها، فإذا كان في الوسط، فقد تَعَرَّى عن الأطراف المذمومة بقدر الإمكان، فلهذا كان خير الأمور أوساطها.","vol":"1","page":318},{"text":"<span data-type=\"title\" id=toc-100>الكتاب الثالث: في الأمانة</span>\n١٠٢ - (خ م ت) حذيفة بن اليمان - ﵁ - قال: حدَّثنا رسول الله - ﷺ - حديثين (١)، قد رأيتُ أحدَهما، وأنا أنْتَظِرُ الآخر، حَدَّثنا ⦗٣٢٠⦘ أنَّ الأمانة (٢) نزلت في جَذْرِ قلوب الرِّجال، ثم نزل القرآن، فَعلِمُوا من القرآن، وعلموا من السُّنَّة. ثم حدَّثنا عن رفْع الأمانة، فقال: «ينامُ الرجُلُ النومَةَ، فتُقْبَضُ الأمانةُ من قلبه، فيظَلُّ أثَرُها مِثْلُ أثَرِ الْوَكْتِ، ثمَّ ينامُ النَّومةَ، فَتُقْبَض الأمانةُ من قبله، فيظلُّ أثَرُها مثْلُ أثَرِ الْمجْلِ، كَجَمْرِ دَحْرَجْتَهُ عَلَى رِجْلِكَ فَنَفِطَ، فَتراه مُنْتبِرًا، وليس فيه شيءٌ - ثم أخَذَ حصى فدحْرَجَهُ على رجْلِهِ - فيُصْبِحُ النَّاسُ يتبايَعون، فلا يكاد أحدٌ يُؤدِّيَ الأمانةَ، حتَّى يُقالُ: إنَّ في بني فلانٍ رَجُلًا أمينًا، حتى يقال للرجل: ما أجْلَدَهُ، ما أظْرَفَهُ، ما أعْقَلَهُ، وما في قلبه مِثْقَالُ حبَّةٍ من خَردلٍ من إيمانٍ، ولقد أتى عليَّ زمانٌ وما أبالي أيّكُم بايعْتُ (٣)، لئِن كان مُسلمًا ليَرُدَّنَّه عليَّ دينُهُ، وإنْ كان ⦗٣٢١⦘ نَصْرانيًا أو يَهوديًا ليَرْدَّنه عليَّ ساعيه، وأما اليوم فما كنتُ أبايع منكم إلا فلانًا وفلانًا» أخرجه البخاري ومسلم والترمذي (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n جَذْر: الشيء: بفتح الجيم وكسرها: أَصله.\nالوَكْتُ: النُّقْطَةُ في الشيء من غير لونه.\nالمَجْلُ: غِلظُ الجلد من أثر العمل، وقيل: إنما هي النّفاطات في الجلد.\nمُنْتَبرًا: المُنْتَبرُ: المنتفخ وليس فيه شيء، وكل شيء رفع شيئًا، فقد نَبَرَهُ، ومنه اشتق المنبر.\nساعيه: الساعي: واحد السُّعاة، وهم الولاة على القوم، يعني أنَّ المسلمين كانوا مُهْتَمِّين بالإسلام، فيحتفظون بالصدق والأمانة، والملوك ذوو عدل، فما كنت أبالي من أُعامِل: إن كان مسلمًا ردَّه إليَّ بالخروج عن الحق عَمَلُهُ بمقتضى الإسلام، وإن كان غير مُسلم أنصفني منه عامله.\n_________\n(١) أي في باب الأمانة، إذ له أحاديث كثيرة، وأولهما: في نزول الأمانة، وثانيهما: في رفعها.\n(٢) قال ابن التين: الأمانة: كل ما يخفى ولا يعلمه إلا الله من المكلف، وعن ابن عباس: هي الفرائض التي أمروا بها ونهوا عنها، وقال أبو بكر بن العربي: المراد بالأمانة في هذا الحديث الإيمان، وتحقيق ذلك فيما ذكر من رفعها أن الأعمال السيئة لا تزال تضعف الإيمان حتى إذا تناهى الضعف لم يبق إلا أثر الإيمان وهو التلفظ باللسان والاعتقاد الضعيف في ظاهر القلب، فشبهه بالأثر في ظاهر البدن، وكنى عن ضعف الإيمان بالنوم، وضرب مثلا لزهوق الإيمان عن القلب حالًا بزهوق الحجر عن الرجل حتى يقع على بالأرض.\n(٣) قوله: \" أيكم بايعت \" معنى المبايعة هنا: البيع والشراء المعروفان، أي: كنت أعلم أن الأمانة في الناس، فكنت أقدم على معاملة من اتفق، غير باحث عن حاله، وثوقًا بأمانته، فإنه إن كان مسلمًا فدينه يمنعه من الخيانة، ويحمله على أداء الأمانة. وإن كان كافرًا فساعيه - وهو الذي يسعى له؛ أي الوالي عليه - يقوم بالأمانة في ولايته فينصفني، ويستخرج حقي منه، وكل من ولي شيئًا على قوم فهو ساعيهم، مثل سعاة الزكاة. وأما اليوم فقد ذهبت الأمانة، فلست أثق اليوم بأحد أأتمنه على بيع أو شراء، إلا فلانًا وفلانًا، يعني أفرادًا من الناس قلائل.\n(٤) البخاري ١٤/١١٦ - ١١٧ في الرقاق: باب رفع الأمانة و١٦/١٤٨ - ١٤٩ في الفتن: باب إذا بقي في حثالة من الناس وأخرجه مسلم رقم (١٤٣) في الإيمان: باب رفع الأمانة والإيمان، والترمذي رقم (٢١٨٠) في الفتن: باب ما جاء في رفع الأمانة، وأخرجه ابن ماجة رقم (٤٠٥٣) في الفتن: باب ذهاب الأمانة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٤٦)، قال: حدثنا سفيان. وأحمد (٥/٣٨٣) قال: حدثنا أبو معاوية. وفيه (٥/٣٨٣) قال: حدثنا وكيع، وفي (٥/٣٨٤، ٤٠٣) قالك حدثنا محمد بن جعفر، قال: حدثنا شعبة، والبخاري (٨/١٢٩)، (٩/٦٦) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وفي (٩/١١٤) قال: حدثنا علي ابن عبد الله، قال: حدثنا سفيان، ومسلم (١/٨٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. وفي (١/٨٩) قال: حدثنا ابن نمير، قال: حدثنا أبي، ووكيع (ح) وحدثنا إسحاق بن إبراهيم، قال: حدثنا عيسى بن يونس، وابن ماجة (٤٠٥٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، والترمذي (٢١٧٩) قالك حدثنا هناد، قال: حدثنا أبو معاوية.\nسبعتهم - سفيان بن عيينة، وأبو معاوية، ووكيع، وشعبة، وسفيان الثوري، وعبد الله بن نمير، وعيسى- عن الأعمش، عن زيد بن وهب، فذكره.","vol":"1","page":319},{"text":"١٠٣ - (خ) أبو هريرة - ﵁ - قال: بينما رسول الله - ﷺ - في مجلس يُحدِّثُ القومَ، جاءَهُ أعرابيٌّ فقال: مَتَى السَّاعَةُ؟ فمضى رسول الله - ﷺ - يُحَدِّثُ، فقال بعض القوم: سَمِعَ ما قال، فكره ما قال، وقال بعضهم: ⦗٣٢٢⦘ بل لم يَسمع، حتَّى إذا قَضَى حديثَه، قال: «أين السائل عن الساعة؟» قال: ها أنا يا رسول الله، قال: «إذا ضُيِّعَتِ الأمانةُ فانتظر الساعة» . قال: كيف إضاعتُها يا رسول الله؟ قال: «إذا وُسِّدَ (١) الأمْرُ إلى غير أهله فانتظر السَّاعة» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n وُسِّدَ: بمعنى: أُسْنِدَ.\n_________\n(١) أي: أسند، وأصله من الوسادة، وكان من شأن الأمير عندهم إذا جلس أن تثنى تحته وسادة، فقوله: وسد، أي: جعل له غير أهله وسادًا، فتكون \" إلى \" بمعنى اللام، وأتى بها ليدل على تضمين معنى \" أسند \" كما جاء في الرواية الثانية في الرقاق.\n(٢) ١/١٥٠، ١٥١ في العلم: باب من سئل علمًا وهو مشتغل في حديثه و١٤/١١٦ و١١٧ في الرقاق: باب رفع الأمانة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٦١) قال: حدثنا يونس، وسريج. والبخاري (١/٢٣)، (٨/١٢٩) قال: حدثنا محمد بن سنان. وفي (١/٢٣) قال: حدثني إبراهيم بن المنذر. قال: حدثنا محمد بن فليح.\nأربعتهم عن فليح بن سليمان، قال: حدثنا هلال بن علي، عن عطاء بن يسار عن أبي هريرة فذكره.","vol":"1","page":321},{"text":"١٠٤ - (ت د) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: «أدِّ الأمانةَ إلى من ائْتَمنَكَ، ولا تَخُنْ مَنْ خانَك (١)» . أخرجه الترمذي ⦗٣٢٣⦘ وأبو داود (٢) .\n_________\n(١) أي: لا تعامله بمعاملته، ولا تقابل خيانته بخيانتك. قال في \" سبل السلام \": وفيه دليل على أنه لا يجازي بالإساءة من أساء، وحمله الجمهور على أنه مستحب، لدلالة قوله تعالى: ﴿وجزاء سيئة سيئة مثلها﴾ ﴿وإن عاقبتم فعاقبوا بمثل ما عوقبتم به﴾ على الجواز وهذه هي المعروفة بمسألة الظفر وفيها أقوال للعلماء، هذا القول الأول، وهو الأشهر من أقوال الشافعي، وسواء أكان من جنس ما أخذ عليه أو من غير جنسه.\nوالثاني: يجوز إذا كان من جنس ما أخذ عليه لا من غيره، لظاهر قوله: ﴿وإن عاقبتم فعاقبوا بمثل ما عوقبتم به﴾ وقوله: ﴿مثلها﴾ وهو رأي الحنفية.\nوالثالث: لا يجوز ذلك إلا بحكم الحاكم، لظاهر النهي في الحديث، وقوله تعالى: ﴿ولا تأكلوا أموالكم بينكم بالباطل﴾ وأجيب أنه ليس أكلًا بالباطل، والحديث يحمل فيه على الندب.\nالرابع لابن حزم: أنه يجب عليه أن يأخذ بقدر حقه سواء كان من نوع ما هو عليه أو من غيره، ويبيع ويستوفي حقه، فإن فضل على ما هو له رده له أو لورثته، وإن نقص بقي في ذمة من عليه الحق، فإن لم يفعل ذلك، فهو عاص لله ﷿، إلا أن يحلله أو يبرئه فهو مأجور. فإن كان ⦗٣٢٣⦘ الحق الذي له لا بينة عليه وظفر بشيء من مال من عنده له الحق أخذه، فإن طولب أنكر، فإن استحلف حلف وهو مأجور في ذلك، قال: وهو قول الشافعي وأبي سليمان وأصحابهما، وكذلك عندنا كل من ظفر لظالم بمال ففرض عليه أخذه وإنصاف المظلوم منه، واستدل بالآيتين وبقوله تعالى: ﴿ولمن انتصر بعد ظلمه فأولئك ما عليهم من سبيل﴾ وبقوله تعالى: ﴿والحرمات قصاص﴾ وبقوله: ﴿فمن اعتدى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم﴾ وبقوله ﷺ لهند امرأة أبي سفيان: \" خذي ما يكفيك وولدك بالمعروف \" وبحديث البخاري \" إن نزلتم بقوم وأمروا لكم بما ينبغي للضيف، فاقبلوا، وإن لم يفعلوا فخذوا منهم حق الضيف \".\n(٢) حديث صحيح وهوفي الترمذي رقم (١٢٦٤) في البيوع، باب رقم (٣٨) وحسنه، وأبو داود ٢/٢٦٠ في البيوع، باب في الرجل يأخذ حقه من تحت يده، وأخرجه الدارمي في \" سننه \" ٢/٢٦٤ وإسناده حسن، فإن فيه شريكًا وهو سيء الحفظ وقد تابعه قيس بن الربيع وهو موصوف بالاختلاط، وتضعيف ابن حزم له في \" المحلى \" ضعيف لا يلتفت إليه. وفي الباب عن أنس عند الدارقطني والضياء، وأبي أمامة عند الطبراني، وأبي بن كعب عند الدارقطني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود في البيوع، عن أبي كريب محمد بن العلاء، وأحمد بن إبراهيم كلاهما عن طلق بن غنام، عن شريك، وقيس بن الربيع كلاهما عن أبي الحصين. ولم يذكر أحمد «قيس» .\nوأخرجه الترمذي في البيوع عن أبي كريب به.\nقلت: رجاله ثقات خلا شريك النخعي والمقترن به، قيس بن الربيع، ولا أرى أن هذا يعضد الطريق، بل هناك شبة الاتحاد والله أعلم. والحديث ضعفه ابن حزم في «المحلى» .","vol":"1","page":322},{"text":"١٠٥ - (د) يوسف بن ماهك - ﵀ -[تابعي مكي] قال: كنتُ أكتُبُ لفُلانٍ نَفَقَةَ أيتام كانَ ولِيَّهُمْ، فغالَطوهُ بألف درهم، فأدَّاها إليهم، فأدركتُ لهم من أموالهم مثْلَها، قال: قلت: اقْبضِ الألفَ الذي ذَهَبُوا به منك، قال: حدَّثني أبي أنَّه سمع رسول الله - ﷺ - يقول: «أدِّ الأمانَةَ إلى مَنِ ائتمنك، ولا تَخُن من خانَكَ» . أخرجه أبو داود (١) .\n_________\n(١) ٢/٢٦٠ في البيوع، باب في الرجل يأخذ حقه من تحت يده وفي سنده مجهول، لكن يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\nأخرجه أبو داود في البيوع عن أبي كامل الجحدري، عن يزيد بن زريع، عن حميد الطويل، عن يوسف بن ماهك، عن فلان، عن أبيه. قلت: في إسناده مجهول.","vol":"1","page":323},{"text":"١٠٦ - (خ م د س) أبو موسى الأشعري - ﵁ - أن النبي ⦗٣٢٤⦘ ﷺ - قال: «إنَّ الخازِنَ المسلِمَ الأمينَ الذي يُعطي ما أمِرَ به، فيعطيه كاملًا مُوَفَّرًا، طَيِّبَةً به نَفْسُهُ، فيدفَعهُ، إلى الذي أمِرَ له به، أحدُ المتَصَدِّقِينَ» . هذه رواية البخاري ومسلم وأبي داود.\nورواية النسائي قال: «المؤمنُ للمؤمن كالبنيان يَشُدُّ بعضُهُ بعضًا» - وقال: «الخازنُ الأمينُ الذي يُعطي ما أمِرَ به طَيِّبًا به نفسُهُ، أحَدُ المتصدِّقين» (١) .\n_________\n(١) البخاري ٤/٤٥ في الزكاة: باب أجر الخادم إذا تصدق بأمر صاحبه و٥/٣٩٩ في الوكالة: باب وكالة الأمين في الخزانة و٥/٣٤٧ في الإجارة، باب استئجار الرجل الصالح، وأخرجه مسلم رقم (١٠٢٣) في الزكاة، باب أجر الخازن والأمين، وأبو داود رقم (١٦٨٤) في الزكاة، باب أجر الخازن، والنسائي ٥/٧٩ - ٨٠ في الزكاة، باب أجر الخازن إذا تصدق بإذن مولاه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي موسى أبو بردة عن أبيه:\nأخرجه الحميدي (٧٦٩) قال: حدثنا سفيان. وأحمد (٤/٣٩٤) قال: حدثنا حماد بن أسامة. وفي (٤/٤٠٤) قال: حدثنا سفيان. وفي (٤/٤٠٩) قال: حدثنا يحيى بن سعيد، عن سفيان. والبخاري (٢/١٤٢، ٣/١٣٥) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة. وفي (٣/١١٥) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. ومسلم (٣/٩٠) قال: حدثنا أبو بكر بن أبي شيبة، وأبو عامر الأشعري، وابن نمير، وأبو كريب. كلهم عن أبي أسامة. وأبو داود (١٦٨٤) قال: حدثنا عثمان بن أبي شيبة، ومحمد بن العلاء، قالا: حدثنا أبو أسامة. والنسائي (٥/٧٩) قال: أخبرني عبد الله بن الهيثم بن عثمان، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان.\nثلاثتهم - سفيان بن عُيينة، وحماد بن أسامة أبو أسامة، وسفيان الثوري- عن بُريد بن عبد الله بن أبي بردة، قال: أخبرني جَدِّي أبو بُردة، فذكره.","vol":"1","page":323},{"text":"<span data-type=\"title\" id=toc-101>الكتاب الرابع: في الأمر بالمعروف والنهي عن المنكر</span>\n١٠٧ - (م ت د س) أبو سعيد الخدري - ﵁ - قال طارق بن شهاب: أولُ من بدأ بالخطبة يوم العيد قبل الصلاة مَروان، فقام إليه رجلٌ فقال: الصَّلاةُ قبل الخطبة، قال: قد تُرِك ما هنالك، فقال أبو سعيد: أمَّا هذا فقد قَضى ما عليه، سمعتُ رسول الله - ﷺ - يقول: «من رأى منكُم منكرًا فلْيُغَيِّره بيده، فإن لم يستطع فبلسانه، فإن لم يستطع فبقلبه، وذلك أضعف الإيمان» . هذه رواية مسلم. ⦗٣٢٥⦘\nورواية الترمذي مثلها، إلا أنه قال: فقام رجل فقال: يا مروان، خالَفْتَ السُّنَّة. فقال: يا فلانُ، تُرِك ما هُنَالك.\nوفي رواية أبي داود: قال: يا مروان، خالَفْتَ السُّنَّةَ، أخرَجت المنبر في يوم عيد، ولم يكن يُخْرَجُ فيه، وبدأت بالخطبة قبل الصلاة، فقال أبو سعيد: مَن هذا؟ قالوا: فلانُ بنُ فلان، فقال: أمَّا هذا فقد قَضى ما عليه ... وذكر الحديث.\nوفي رواية النسائي، لم يذكر العيد والخطبة، وهذا لفظه: أنَّ رسول الله - ﷺ - قال: «من رأى منكم منكرًا فَغَيَّرَهُ فقد برِئَ، ومن لم يستطع أن يُغَيِّره بيده، فغيَّره بلسانه فقد برئ، ومن لم يستطع أن يغيره بلسانه فغيره بقلبه فقد برئ، وذلك أضعف الإيمان» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ترك ما هنالك: أي ترك ما تعرفه من السُّنَّة التي قد أنكرت مخالفتي لها.\n_________\n(١) مسلم رقم (٤٩) في الإيمان، باب بيان كون النهي عن المنكر من الإيمان، والترمذي رقم (٢١٧٣) في الفتن، باب ما جاء في تغيير المنكر باليد، وأبو داود رقم (١١٤٠) في صلاة العيدين: باب الخطبة يوم العيد ورقم (٤٣٤٠) في الملاحم: باب الأمر والنهي، والنسائي ٨/١١١ في الإيمان: باب تفاضل أهل الإيمان، وأخرجه ابن ماجة رقم (٤٠١٣) في الفتن، باب الأمر بالمعروف والنهي عن المنكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣١) قال: حدثنا وكيع، وفي (٣/٣٦) قال: حدثنا أبو عامر، وفي (٣/٣٦) أيضًا، قال: حدثناه عبد الله بن الحارث. وفي (٣/٤٢) قال: حدثنا إسماعيل بن عمر أبو المنذر. وفي (٣/٥٤) قال: حدثنا عبد الرزاق. وفي (٣/٥٤) قال: حدثنا يحيى. ومسلم (٣/٢٠) قال: حدثنا يحيى بن أيوب، وقُتيبة، وابن حُجْر، قالوا: حدثنا إسماعيل بن جعفر. وابن ماجة (١٢٨٨) قال: حدثنا أبو كُريب، قال: حدثنا أبو أسامة. والنسائي (٣/١٨٧) قال: أخبرنا قُتيبة، قال: حدثنا عبد العزيز. وفي (٣/١٩٠) قال: أخبرنا عمرو ابن علي، قال: حدثنا يحيى. وابن خزيمة (١٤٤٥) قال: حدثنا سَلْم بن جُنادة، قال: حدثنا وكيع. وفي (١٤٤٩) قال: حدثنا علي بن حُجْر السَّعْدي، قال: حدثنا إسماعيل بن جعفر. تسعتهم - وكيع، وأبو عامر، وابن الحارث، وأبو المُنذر، وعبد الرزاق، ويحيى، وإسماعيل بن جعفر، وأبو أسامة، وعبد العزيز بن محمد - عن داود بن قيس الفَرّاء.\n٢ - وأخرجه أحمد (٣/٥٦) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جُريج، قال: أخبرني الحارث بن عبد الرحمن.\n٣ - وأخرجه البخاري (٢/٢٢) . وابن خزيمة (١٤٣٠) قال: حدثنا محمد بن يحيى، وزكريا بن يحيى بن أَبَان. ثلاثتهم - البخاري، وابن يحيى، وزكريا- قالوا: حدثنا سعيد بن أبي مريم، قال: حدثنا محمد بن جعفر، قال: أخبرني زيد- وهو ابن أسلم-.\nثلاثتهم عن عياض بن عبد الله بن أبي السرح عن أبي سعيد، فذكره.","vol":"1","page":324},{"text":"١٠٨ - (م) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ - ⦗٣٢٦⦘ قال: «مَا مِنْ نبيٍّ بعثَهُ اللهُ في أمَّةٍ قَبْلي، إلا كانَ له من أمَّتِهِ حَوَارِيُّونَ (١)، وأصحابٌ يأخذون بسُنَّتِه، ويقتدون بأمره، ثم إنَّها (٢) تَخْلُفُ من بعدهم خُلوف يقولون ما لا يفعلون، ويفعلون ما لا يؤمرون، فمن جاهدهم بيده فهو مؤمن، ومن جَاهَدَهُم بلسانه فهو مؤمن، ومن جاهدهم بقلبه فهو مؤمن، لَيس وراءَ ذلك من الإيمان حَبَّةُ خَرْدَل» . قال أبو رافع: فحدَّثتُ عبدَ الله بن عمر، فأنكَرَه عليَّ، فقدِمَ ابنُ مسعودُ فنَزَلَ بقناةٍ (٣) فاسْتَتْبَعَني إليه ابن عمر يَعودُهُ، فانطلقت معه، فلما جَلَسنا سألتُ ابنَ مسعودٍ عن هذا الحديث؟ فَحَدَّثنيه، كما حَدَّثْتُه ابن عمر. أخرجه مسلم (٤) . ⦗٣٢٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n حَوَاريُّون: الحواريُّ: النَّاصِرُ، والمختص بالرجل المصافي له، ومنه الحواريون أصحاب المسيح [عيسى] ﵇.\nخلوف: جمع خَلْف، وهو من يجيء بعد مَن مضى، قال الله تعالى: ﴿فخلف من بعدهم خلف﴾ [مريم: ٥٩] .\nفاستتبعني: اسْتَتْبَعَني: أخذني معه، وجعلني تبعًا له.\n_________\n(١) قال النووي في شرح مسلم ٢/٢٨: وأما الحواريون المذكورون فاختلف فيهم، فقال الأزهري وغيره: هم خلصان الأنبياء وأصفياؤهم، والخلصان الذين نقوا من كل عيب، وقال غيرهم: هم أنصارهم وقيل: المجاهدون، وقيل: الذي يصلحون للخلافة بعدهم.\n(٢) قال النووي: الضمير في \" إنها \" هو الذي يسميه النحويون: ضمير القصة والشأن، ومعنى \" تخلف \" تحدث، وهو بضم اللام، وأما الخلوف: فبضم الخاء، وهو جمع خلف بإسكان اللام وهو الخالف بشر، وأما بفتح اللام فهو الخالف بخير، هذا هو الأشهر، وقال جماعة من أهل اللغة، منهم أبو زيد: يقال كل واحد منهما بالفتح والإسكان، ومنهم من جوز الفتح في الشر، ولم يجوز الإسكان في الخير.\n(٣) قال النووي في شرح مسلم ٢/٢٩: هكذا هو في بعض الأصول المحققة بقناة: بالقاف المفتوحة، وآخره تاء التأنيث وهو غير مصروف للعلمية والتأنيث، وهكذا ذكره أبو عبد الله الحميدي في \" الجمع بين الصحيحين \" ووقع في أكثر الأصول، ولمعظم رواة مسلم \" بفنائه \" بالفاء المكسورة وبالمد، وآخره هاء الضمير قبلها همزة - والفناء: ما بين أيدي المنازل والدور، وكذا رواه أبو عوانة الاسفراييني، قال القاضي عياض في رواية السمرقندي: بقناة، وهو الصواب.\nوقناة: واد من أودية المدينة، عليه مال من أموالها. قال: ورواية الجمهور \" بفنائه \" وهو خطأ وتصحيف.\n(٤) رقم ٥٠ في الإيمان: باب كون النهي عن المنكر من الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الإيمان [٥٠] قال: حدثني عمرو الناقد، وأبو بكر بن النضر، وعبد بن حميد، واللفظ لعبد. قالوا: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثني أبي عن أبي صالح بن كيسان، عن الحارث، عن جعفر بن عبد الله بن الحكم، عن عبد الرحمن بن مسور، عن أبي رافع، عن عبد الله بن مسعود، فذكره. وأورد له في المتابعات.","vol":"1","page":325},{"text":"١٠٩ - (د ت) وعنه قال: قال رسول الله - ﷺ -: «إنَّ أولَ ما دخلَ النقْصُ على (١) بني إسرائيل: أنه كان الرجلُ يلقى الرَّجُلَ، فيقولُ له: يا هذا اتق الله، ودَعْ ما تَصنع، فإنه لا يحل لك، ثم يلقاه من الغد، وهو على حاله، فلا يمنعه ذلك أن يكون أكيلَه وشريبَه وقَعيدَه، فلما فعلوا ذلك، ضَرَبَ اللهُ قُلوبَ بعضِهم ببَعضٍ. ثم قال: ﴿لُعِنَ الذين كفروا من بني إسرائيلَ على لسان داودَ وعيسى ابن مريمَ ذلك بما عَصَوْا وكانوا يعتدون * كانوا لا يتناهَون عن منكرٍ فعلوه لبئسَ ما كانوا يفعلون * ترى كثيرًا منهم يَتَوَلَّون الذين كفروا لبئسَ ما قَدَّمَت لهم أنفُسُهم﴾ - إلى قوله - ﴿فاسقون﴾ [المائدة: الآيات ٧٨ - ٨١] ثم قال: كلاَّ والله، لتأمُرُنَّ بالمعروف، ولَتَنْهَوُنَّ عن المنكر، ولَتأخُذُنَّ على يَدِ الظَّالم، ولَتَأطِرُنَّهُ على الحق أطْرًا، أو لَتَقْصُرُنَّهُ على الحقِّ قصرًا» . ⦗٣٢٨⦘\nزاد في رواية: «أو ليَضْربنَّ اللهُ بقُلوب بعضكم بعضًا، ثم لَيَلْعنَنَّكُم كما لَعَنهم» . هذه رواية أبي داود.\nورواية الترمذي قال: قال رسول الله - ﷺ -: «لما وقَعَتْ بنو إسرائيل في المعاصي، نَهتْهُم علماؤهم، فلم ينتَهُوا، فجالَسُوهُمْ (٢) في مَجَالِسِهِم، وآكَلُوهم وشَاربوهم، فضربَ اللهُ قُلُوبَ بعضهِم ببعض، ولعنهم على لسان داود وعيسى ابن مريم، ذلك بما عَصَوْا وكانوا يعتدون» فجَلسَ رسولُ الله - ﷺ - وكان مُتَّكئًا، فقال (٣): «لا، والذي نفسي بيده، حتى تأطِروهم على الحق ⦗٣٢٩⦘ أطرًا (٤)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أكيله وشريبه وقعيده: الأكِيل والشَّريب والقَعيد: المؤاكل والمشارب، والمقاعد: المجالس، وهذا البناء فَعيل بمعنى مفاعل.\nلتأطرنه: الأطر: العطف، أي: لتعطفونه، وتردونه إلى الحق الذي خالفه.\nلتقصرنه: القصر: الحبس، يقال: قصرتُ نفسي على الشيء، أي: حبستها عليه.\n_________\n(١) وفي نسخة: في.\n(٢) قوله: \" فجالسوهم \" أي العلماء في مجالسهم: أي في مجلس بني إسرائيل العصاة ومساكنهم، و\" آكلوهم \" بمد الهمزة من المؤاكلة مفاعلة للمشاركة في الأكل؛ وكذا قوله: \" وشاربوهم \" وقوله \" فضرب الله \" أي خلط قلوب بعضهم ببعض، يقال: ضرب اللبن بعضه ببعض: أي خلطه. ذكره الراغب، وقال ابن مالك: الباء للسببية، أي سود الله قلب من لم يعصه بشؤم من عصى، فصارت قلوب جميعهم قاسية بعيدة عن قبول الحق والخير والرحمة، بسبب المعاصي ومخالطة بعضهم بعضًا. أو ألقى بينهم العداوة، وقوله: قلب من لم يعص: ليس على إطلاقه، لأن مؤاكلتهم ومشاربتهم من غير إكراه وإلجاء، بعد عدم انتهائهم عن معاصيهم - معصية ظاهرة، لأن مقتضى البغض في الله أن يبعدوا عنهم، ويهجروهم ويقاطعوهم ولا يواصلواهم، ولذا قال \" فلعنهم \" أي العاصين، والساكتين والمصاحبين، ففيه تغليب.\n(٣) قوله: فقال: \" لا \" أي: لا تعذرون، أو لا تنجون من العذاب أنتم أيتها الأمة حتى تأطروهم: بهمزة ساكنة ويبدل وبكسر الطاء، أطرًا: بفتح الهمزة مفعول مطلق للتأكيد، أي حتى تمنعوا أمثالهم من أهل المعصية، وإن لم ينتهوا من أفعالهم، فتمتنعوا أنتم عن مواصلتهم ومؤاكلتهم ومجالستهم.\nوقال الشارح: الأطر: الإمالة والتحريف من جانب إلى جانب، أي حتى تمنعوا الظلمة والفسقة عن الظلم، وتميلوهم عن الباطل إلى الحق، وفي الفائق: \" حتى \" متعلقة بـ \" لا \". كأن قائلًا قال له عند ذكره مظالم بني إسرائيل: هل نعذر في غلبة الظالمين وشأنهم؟ فقال: لا، حتى تأطروهم وتأخذوا على أيديهم، والمعنى: لا تعذرون حتى تجبروا الظالم على الإذعان للحق وإعطاء النصفة للمظلوم، واليمين معترضة بين \" لا \" و\" حتى \"، وليست هذه بتلك التي يجيء بها المقسم تأكيدًا لقسمه.\n(٤) أبو داود رقم (٤٣٣٦) في الملاحم: باب الأمر والنهي. والترمذي رقم (٣٠٥٠) في أبواب تفسير القرآن: باب ٤٨ من تفسير سورة المائدة وحسنه، ورواه ابن ماجة رقم (٤٠٠٦) في الفتن: باب الأمر بالمعروف، والطبري ١٠/٤٩١، وفي سنده عند الجميع انقطاع، لأن أبا عبيدة بن عبد الله بن مسعود لم يسمع من أبيه كما نص عليه غير واحد. وفي الباب عن أبي موسى عند الطبراني، قال الهيثمي في \" المجمع \" ٧/٢٦٩: ورجاله رجال الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٣٩١) (٣٧١٣) قال: حدثنا يزيد، قال: أنبأنا شريك بن عبد الله، عن علي بن بذيمة. وأبو داود (٤٣٣٦) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا يونس بن راشد، عن علي بن بذيمة. وفي (٤٣٣٧) قال: حدثنا خلف بن هشام، قال: حدثنا أبو شهاب الحناط، عن العلاء بن المسيب، عن عمرو ابن مرة، عن سالم. وابن ماجة (٤٠٠٦) . والترمذي (٣٠٤٨) - قال ابن ماجة: حدثنا محمد بن بشار، وقال الترمذي: حدثنا بندار، قال: حدثنا أبو داود الطيالسي وأملاه عليّ، قال: حدثنا محمد ابن مسلم بن أبي الوضاح، عن علي بن بذيمة. والترمذي (٣٠٤٧) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا يزيد بن هارون، قال: أخبرنا شريك، عن علي بن بذيمة.\nكلاهما - علي بن بذيمة، وسالم الأفطس- عن أبي عُبيدة، فذكره.\n* أخرجه ابن ماجة (٤٠٠٦)، والترمذي (٣٠٤٨) قال ابن ماجة: حدثنا محمد بن بشار، وقال الترمذي: حدثنا بندار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن علي بن بذيمة، عن أبي عبيدة، قال: قال رسول الله -ﷺ-، فذكره مرسلًا (ليس فيه عبد الله بن مسعود) .\nقلت: أبو عبيدة، اسمه كنيته، لم يلق أباه، ومدار الطرق عليه كما ترى.","vol":"1","page":327},{"text":"١١٠ - (ت) أبو عبيدة بن عبد الله بن مسعود - ﵁ - أنَّ رسول الله - ﷺ - قال: لما وقع النَّقْصُ في بني إسرائيل، كان الرَّجُلُ منهم يرى أخاه يقع على الذَّنْب، فينهاه عنه، فإذا كان الغدُ، لم يمنعْهُ ما رأى منه أن يكون أكيلَه وشريبَه وخَليطه، فضرب الله قُلُوبَ بعضِهِم ببعض، ونزل فيهم القرآن فقال: ﴿لعن الذين كفروا من بني إسرائيل على لسان داود وعيسى ابن مريم ذلك بما عَصَوا وكانُوا يعتدون﴾ - وقرأ حتى بلغ - ﴿ولو كانوا يؤمنون ⦗٣٣٠⦘ بالله والنبي وما أُنزِل إليه ما اتخذوهم أولياء ولكنَّ كثيرًا منهم فاسقون﴾ . [المائدة: الآيات: ٧٨ - ٨١] .\nقال: وكان متكئًا فجلس وقال: «لا، حتى تأخذوا على يد الظالم، فَتَأطِرُوه على الحق أطْرًا» . أخرجه الترمذي.\nوقال: قد رواه أبو عبيدة عن ابن مسعود عن النبي - ﷺ - بمثله، فيكون هذا الحديث، هو الحديث الذي قبله من رواية أبي داود (١) .\n_________\n(١) الترمذي رقم (٣٠٥١) في أبواب تفسير القرآن: باب ٤٨، وأخرجه الطبري ١٠/٤٩٣، من حديث سفيان الثوري، حدثنا علي بن بذيمة عن أبي عبيدة أظنه عن مسروق، عن عبد الله قال ... فذكره، وقد علق عليه العلامة أحمد شاكر ﵀ بقوله: وطريق سفيان عن علي ابن بذيمة يأتي أيضًا برقم (١٢٣٠٩، ١٢٣١١) مرسلًا عن أبي عبيدة قال: قال رسول الله ﷺ، ليس فيه ذكر عبد الله بن مسعود وهو المعروف من رواية سفيان، روى الترمذي في السنن في التفسير قال عبد الله بن عبد الرحمن: قال يزيد بن هارون: وكان سفيان الثوري لا يقول فيه عبد الله يعني أنه مرسل من خبر أبي عبيدة، فأفأدنا الطبري هنا أن سفيان الثوري رواه مرة أخرى عن أبي عبيدة: أظنه عن مسروق عن عبد الله فلم يذكر \" عبد الله \" فحسب، بل شك في أن أبا عبيدة رواه عن مسروق عن عبد الله، فإذا صح ظن سفيان هذا، فإنه حديث صحيح الإسناد غير منقطع ولا مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: راجع الحديث المتقدم.","vol":"1","page":329},{"text":"١١١ - (ت د) قيس بن أبي حازم - ﵁ - قال: قال أبو بكر، بعد أن حَمِد الله وأثنى عليه: يا أيُّها الناس، إنكم تقرؤونَ هذه الآية وتَضَعونَها على غير موضِعِها، ﴿يا أيها الذين آمنوا عليكم أنفُسَكُم لا يضُرُّكم من ضلَّ إذا اهتديتم﴾ [المائدة: الآية ١٠٥]، وإنما سمعنا رسولَ الله - ﷺ - يقول: «إن الناس إذا رأوا الظالم فلم يأخذوا على يَديه، أوشَكَ أن ⦗٣٣١⦘ يَعُمَّهُم الله بعقاب» . وإني سمعت رسولَ الله - ﷺ - يقول: «ما من قوم يُعْمَلُ فيهم بالمعاصي، ثُمَّ يَقْدِرُونَ على أنْ يُغَيِّرُوا ولا يغيرون، إلا يوشِكُ أن يَعُمَّهُم الله بعقاب» . وقال شعبة فيه: «ما من قوم يُعمل فيهم بالمعاصي، وهم أكْثَرُ ممن يعمل بها» هذه رواية أبي داود.\nوله أيضًا، وللترمذي مختصرًا إلى قوله: «أن يَعْمَّهم الله بعقاب» . الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أَوْشَك: أسرع، وقد سبق ذكره في كتاب «الاعتصام» صفحة (٢٨٢) .\n_________\n(١) الترمذي رقم (٣٠٥٩) في أبواب تفسير القرآن من سورة المائدة، ورقم (٢١٦٩) في الفتن باب ما جاء في نزول العذاب إذا لم يغير المنكر، وأبو داود رقم (٤٣٣٨) في الملاحم: باب الأمر والنهي. وأخرجه ابن ماجة رقم (٤٠٠٥) في الفتن: باب الأمر بالمعروف والنهي عن المنكر، وأحمد في \" المسند \" رقم ٢، وإسناده قوي، وقد أطال الحافظ في \" تهذيب التهذيب \" ١/٢٦٧، ٢٦٨ الكلام على هذا الحديث، ونسبه لصحيح ابن خزيمة، وقال: هذا الحديث جيد الإسناد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣) قال: حدثنا مروان بن معاوية الفزاري. وأحمد (١/٢) (١) قال: حدثنا عبد الله بن نمير. وفي (١/٥) (١٦) قال: حدثنا هاشم بن القاسم، قال: حدثنا زُهير - يعني ابن معاوية- وفي (١/٧) (٢٩) قال: حدثنا حماد بن أسامة. وفي (١/٧) (٣٠) قال: حدثنا يزيد بن هارون. وفي (١/٩) (٥٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شُعبة، وعبد بن حميد (١) قال: أخبرنا يزيد ابن هارون. وأبو داود (٤٣٣٨) قال: حدثنا وهب بن بَقية، عن خالد. (ح) وحدثنا عمرو بن عون، قال: أخبرنا هُشيم. وابن ماجة (٤٠٠٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو أسامة. والترمذي (٢١٦٨) (٣٠٥٧) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون. وفي (٢١٦٨) قال: حدثنا محمد بن بشار، قال: حدثنا يزيد بن هارون. والنسائي في الكبرى (تحفة الأشراف) (٦٦١٥) عن عُتبة بن عبد الله عن ابن المبارك.\nتسعتهم - مروان، وعبد الله بن نمير، وزهير بن معاوية، وحماد بن أسامة أبو أسامة، ويزيد، وشعبة، وخالد، وهشيم، وابن المبارك- عن إسماعيل بن أبي خالد، قال: حدثنا قيس بن أبي حازم، فذكره.","vol":"1","page":330},{"text":"١١٢ - (د) جرير بن عبد الله [البجلي]- ﵁ - قال: سمعت رسولَ الله - ﷺ - يقول: «ما من رجل يكون في قومٍ يُعْمَل فيهم بالمعاصي، يقدرون على أن يُغَيِّرُوا عليه ولا يُغَيِّرون، إلا أصابهم الله منه (١) بعقابٍ قبل أن يَموتوا» . ⦗٣٣٢⦘ أخرجه أبو داود (٢) .\n_________\n(١) قال الطيبي: الضمير المجرور عائد إلى الرجل، أو إلى عدم التغيير، وتكون \" من \" ابتدائية، أي: بسبب شؤمه، ويحتمل أن يعود إلى الله تعالى، أي: عذابًا من عنده، وهذا أبلغ، كقوله تعالى: ﴿يا أبت إني أخاف أن يمسك عذاب من الرحمن﴾ .\n(٢) رقم (٤٣٣٩) في الملاحم: باب الأمر والنهي. وأخرجه ابن ماجة رقم (٤٠٠٩) في الفتن: باب الأمر بالمعروف والنهي عن المنكر، وفي سنده ابن جرير، قيل اسمه: عبيد الله لم يوثقه غير ابن حبان، لكن يشهد له الحديث السابق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٣٦١، ٣٦٦) قال: ثنا حجاج بن محمد. وفي (٤/٣٦٣) قال: ثنا يزيد بن هارون. وفي (٤/٣٦٦) قال: ثنا أسود بن عامر، ثلاثتهم عن أبي إسحاق عن المنذر بن جرير عن أبيه فذكره.\nقلت: اختلفوا في اسم ابن جرير، والراجح أنه مجهول تفرد عنه أبو إسحاق، وله شيوخ مجاهيل لا يروي عنهم غيره. ورواه أحمد (٤/٣٦٤)، وابن ماجة [٤٠٠٩] وفيهم عبيد الله بن جرير. وأبو داود عن مسدد، قال: ثنا أبو الأحوص، قال: ثنا أبو إسحاق، عن ابن جرير، فذكره.","vol":"1","page":331},{"text":"١١٣ - (ت) حذيفة [بن اليمان]- ﵁ - عن النبي - ﷺ - قال: «والذي نفسي بيده لتأمُرُنَّ بالمعروف ولَتَنْهَوُنَّ عن المنكر، أو لَيُوشِكَنَّ الله يبعثُ عليكم عقابًا منه، ثم تدعونه فلا يستجيبُ لكم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٧٠) في الفتن: باب ما جاء في الأمر بالمعروف والنهي عن المنكر، وفي سنده عبد الله بن عبد الرحمن الأنصاري الأشهلي الراوي عن حذيفة لم يوثقه غير ابن حبان، وللحديث شاهد عند الطبراني في الأوسط عن ابن عمر وآخر عند الطبراني في الأوسط عن أبي هريرة، بلفظ \" لتأمرن بالمعروف ولتنهون عن المنكر، أو ليسلطن الله عليكم شراركم ثم يدعو خياركم فلا يستجاب لهم \" انظر \" مجمع الزوائد \" ٧/٢٦٦.","vol":"1","page":332},{"text":"١١٤ - (د) ابن مسعود - ﵁ - قال: سمعت رسولَ الله - ﷺ - يقول: «إنكم مَنْصورون ومصيبون ومفتوحٌ عليكم، فمن أدرك ذلك منكم فليتَّق الله، ولْيَأمُرْ بالمعروف، ولْيَنْهَ عن المنكر، ومن كذبَ عليَّ مُتعمِّدًا فلْيَتَبَوَّأْ مَقْعَدَهُ من النار» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فلْيَتَبَوَّأ: أي: فليتخذ له مباءة، والمباءة: المنزل.\n_________\n(١) كذا الأصل، وهو كذلك في المشكاة، ولم نجده عنده بعد التتبع؛ والنابلسي في \" ذخائر المواريث \" نسبه إلى الترمذي وابن ماجة ولم ينسبه إليه وهو في \" سنن الترمذي \" رقم (٢٢٥٨) في الفتن باب رقم ٧٠ وإسناده حسن وقال الترمذي: حسن صحيح. وأخرجه أحمد في \" المسند \" رقم (٣٦٩٤) و(٣٨٠١) و(٤١٥٦) . وصححه الحافظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: رواه الترمذي في الفتن، عن محمود بن غيلان، عن أبي داود، عن شعبة، عن سماك ابن حرب، عن عبد الرحمن بن عبد الله بن مسعود عن أبيه.\nوقال: حسن صحيح.\nوالنسائي في الزينة، عن عمرو بن علي الفلاس، عن أبي عامر عبد الملك بن عمرو، عن سفيان، عن سماك به.\nقلت: وهم ابن الأثير - ﵀ - في عزو الحديث لأبي داود.","vol":"1","page":332},{"text":"١١٥ - (د) عُرس بن عميرة الكندي - ﵁ - أن النبي - ﷺ - قال: «إذا عُمِلَتِ الخطيئةُ في الأرض، كان من شهدها وكرهها - وفي رواية - فأنكرها، كمن غاب عنها، ومن غاب عنها فرضِيها، كان كمَن شَهِدَهَا» . أخرجه أبو داود (١) .\n_________\n(١) ٢/٤٣٨ في الملاحم: باب الأمر والنهي، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الأشبه الإرسال: أخرجه أبو داود (٤٣٤٥) قال: ثنا محمد بن العلاء، قال: أخبرنا أبو بكر، قال: ثنا المغيرة بن زياد الموصلي، عن عدي بن عدي، فذكره.\nوقال أبو داود (٤٣٤٦) ثنا أحمد بن يونس، قال: ثنا أبو شهاب، عن المغيرة بن زياد، عن عدي بن عدي، عن النبي - ﷺ - مرسلًا.","vol":"1","page":333},{"text":"١١٦ - (ت د) أبو سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ -: «إنَّ من أعظم الجهاد كلمة عدلٍ عند سُلطان جائرٍ» .هذه رواية الترمذي.\nورواية أبي داود: «أفضلُ الجهاد كلمةُ عدل عند سلطان جائر، وأمير جائر (١)» .\n_________\n(١) الترمذي رقم (٢١٧٥) في الفتن: باب ما جاء في أفضل الجهاد، وحسنه. وأبو داود ٢/٤٣٨ في الملاحم: باب الأمر والنهي، وأخرجه ابن ماجه رقم (٤٠١١) في الفتن، باب الأمر بالمعروف والنهي عن المنكر، وفي سنده عطية العوفي لا يحتج بحديثه، لكنه يتقوى برواية النسائي الآتية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدًا: أخرجه أبو داود [٤٣٤٤] قال: ثنا محمد بن عبادة الواسطي، قالك ثنا يزيد. وابن ماجة [٤٠١١] قال: ثنا القاسم بن زكريا بن دينار، قال: ثنا عبد الرحمن بن مصعب. (ح) وحدثنا محمد بن عبادة الواسطي، قال: ثنا يزيد. والترمذي [٢١٧٤] قال: ثنا القاسم بن دينار، قال: ثنا عبد الرحمن ابن مصعب أبو يزيد.\nكلاهما قالا: ثنا إسرائيل، قال: ثنا محمد بن جحادة، عن عطية العوفي، عن أبي سعيد الخدري فذكره.\nقلت: عطية العوفي، واه بمرة، وقد تكلم فيه.","vol":"1","page":333},{"text":"١١٧ - (س) طارق بن شهاب - ﵁ - أن رجلًا سأل النبي - ﷺ -، وقد وضَعَ رِجْلَهُ في الغَرْزِ: أيُّ الجهادِ أفضلُ؟ قال: «كلمةُ حقٍ عند سلطان جائر» . أخرجه النسائي (١) . ⦗٣٣٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الغرز: ركاب رحل البعير من جلد، فإذا كان من خشب أو حديد، فهو ركاب. كذا ذكره الجوهري.\n_________\n(١) ٧/١٦١ في البيعة، باب فضل من تكلم بالحق عند إمام جائر، ورجاله ثقات، وقال المنذري في \" الترغيب والترهيب \" ٣/١٦٨: إسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: رواه النسائي (٧/١٦١) قال: أخبرنا إسحاق بن منصور، قال: حدثنا عبد الرحمن عن سفيان عن علقمة بن مرثد عن طارق بن شهاب، فذكره.\nقلت: رجاله ثقات، وإبهام الصحابي لا يضر.","vol":"1","page":333},{"text":"١١٨ - () أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: «أتَدْرُون كيف دخَلَ النقصُ على بني إسرائيل؟ ...» وذكر الحديث بنحو حديث ابن مسعود، وأبي عبيدة (١) وقد سبق، هذا وجدْتُهُ في كتاب رزين، ولم أجده في الأصول.\n_________\n(١) يعني ابن عبد الله بن مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"1","page":334},{"text":"<span data-type=\"title\" id=toc-102>الكتاب الخامس: في الاعتكاف</span>\n١١٩ - (خ م ط د ت س) عائشة - ﵂ - أن النبي - ﷺ - كان يَعْتَكِفُ العَشْرَ الأواخِرَ من رمضان، حتَّى تَوَفَّاهُ الله ﷿، ثُمَّ اعْتَكَفَ أزواجُهُ بعدَهُ.\nوفي رواية: كان يُجاوِرُ العشرَ الأواخِرَ من رمضان، ويقول: «تَحَرَّوْا ليلة القدر في العشْر الأواخِرِ من رمضان» .\nوفي رواية: كان يعتكف في كل رمضان، فإذا صلَّى الغَدَاةَ، جاءَ ⦗٣٣٥⦘ مكانه الذي اعتَكَف فيه، قال: فاستأذَنَتْه عائشةُ أنْ تَعْتكف، فأذِنَ لها، فضربتْ فيه قُبَّةً، فسمِعَتْ بها حَفْصَةُ، فضربتْ فيه قُبَّةً، وسمِعَتْ زينبُ، فضربتُ قُبَّةً أخرى، فلما انصرف رسولُ الله - ﷺ - مِنَ الغَدَاةِ، أبْصَرَ أرْبَعَ قبابٍ، فقال: «ما هذا؟» فأُخْبِر خَبَرَهن. فقال: «ما حَمَلَهُنَّ على هذا؟ آلبرّ (١)؟ انْزِعوها، فلا أراها»، فنُزعت، فلم يعتكف في رمضان حتى اعتكف في آخر العشر من شوال.\nوفي أخرى: كان رسولُ الله - ﷺ - إذا أراد أن يَعْتَكِفَ، صلَّى الفجر ثم دَخَلَ مُعتكَفه - ثم ذكر نحوه ... - إلى أنْ قال: فلما صلَّى رسول الله - ﷺ - الفجر، نظر فإذا الأخْبِيَةُ، فقال: «آلبرَّ يُرِدْنَ؟» فأمَر بخبائه فقُوِّض، وتَرَك الاعتكاف في شهر رمضان، حتى اعتَكَفَ في العشر الأوَّل من شوّال. هذه روايات البخاري ومسلم.\nورواية «الموطأ» أنَّ رسولَ الله - ﷺ - أراد أن يَعتكِفَ، فلما انصرف إلى المكان الذي أراد أن يَعْتكِفَ فيه، وجد أخبيةً: خِباءَ عائشة، وخِباءَ حفصةَ، وخِباءَ زينبَ، فلما رآها سألَ عنها؟ فقيل له: هذا خِباءُ عائشة وحفصة وزينب، فقال رسول الله - ﷺ -: «آلبرَّ (٢) يقولون بِهِنَّ، ثُمَّ ⦗٣٣٦⦘ انصَرفَ فلم يعتكِف، حتى اعتكَفَ عشرًا من شوال» .\nوأخرجه الترمذي عن عائشة وأبي هريرة معًا مختصرًا، قال: كان يعتكف العشر الأواخر من رمضان حتى قَبَضَهُ اللهُ عزَّوجلَّ. وله في أخرى عن عائشة: كان إذا أن يعتكف صلَّى الفَجْرَ، ثمَّ دخَلَ في مُعْتَكَفِه. وأخرجه أبو داود مثل رواية البخاري ومسلم الأولى.\nوأخرجه أيضًا قال: كان رسول الله - ﷺ - إذا أراد أن يعتكف صلَّى الفجر، ثُمَّ دخَلَ مُعتَكَفَهُ، وإنه أراد مرة أن يَعتكفَ في العشْر الأواخِرِ من رمضان، قالت: فأمَرَ ببنائِهِ فضُربَ، فلمَّا رأيتُ ذلك أمَرْتُ ببنائي فَضُربَ، قالت: وأمر غيري من أزواج النبي - ﷺ - ببنائها فَضُربَ، فلمَّا صلَّى الفجر، نَظَرَ إلى الأبنيةِ، فقال: «ما هذه؟ آلِبِرَّ يُرِدْنَ؟ آلبرَّ يُرِدْنَ؟» - وفي رواية: «آلبرَّ يُرِدْنَ؟» مرةً واحدةً - فأمر ببنائه فَقُوِّضَ، وأمَرَ أزواجُهُ بأبْنِيَتِهِنَّ فَقُوِّضتْ، ثم أخَّرَ الاعتكاف إلى العشر الأول، يعني من شوال. وفي رواية قال: اعتكف عشرين من شوَّال. وأخرجه النسائي بنحو من رواية البخاري ومسلم الآخرة (٣) . ⦗٣٣٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يعتكف: العَكْفُ: الحبس، يقال: عَكَفَهُ يَعْكُفُهُ ويَعكِفُه عَكفًا: حبسه ووقفه، ومنه الاعتكاف في المسجد، وهو حبس النفس به، وعكف على الشيء يعكف ويعكف عكوفًا: أقبل عليه مواظبًا.\nيُجاور: المجاورة: الاعتكاف في المسجد.\nتَحَرَّوا: التحري: القصد والاجتهاد في الطلب.\nقُبَّةٌ: القبة من الأبنية: ذوات الجدران معروفة، ومن الخيام: بيت صغير.\nخِباء: الخِباء: واحد الأخبية من وبر أو صوف، ولا يكون من شعر، وهو على عمودين أو ثلاثة، وما فوق ذلك فهو بيت.\nفقوِّض: تقويض الخباء والخيمة: رفعهما وإزالتهما.\nببنائه: البناء: واحد الأبنية، وهي البيوت التي يسكنها العرب في الصحراء، فمنها الطِّرَافُ، ويكون من أدم، والخباء، وقد ذكر، والقبة، وقد ذكرت.\nالبر: اسم جامع للخير كله، ومنه قوله تعالى: ﴿ولكن البر من آمن بالله ...﴾ الآية [البقرة: ١٧٧] .\n_________\n(١) قال الكرماني: \" ما حملهن \" \" ما \" نافية، و\" البر \" فاعل حمل، أو: استفهامية، و\" آلبر \" بهمزة الاستفهام: مبتدأ خبره محذوف، و\" فلا أرى \" - يروى - بالرفع وبالجزم.\n(٢) بهمزة ممدودة، ونصب البر \" يقولون \" بمعنى: يظنون، وفيه إجراء القول مجرى فعل الظن على اللغة المشهورة، فالبر مفعول ثان وهما في الأصل مبتدأ وخبر، أي: طلب البر، وخالص العمل [لله] (*)، تظنون بهن، ويجوز الرفع على الحكاية.\n(٣) البخاري ٤/٢٢٦ في التراويح، باب تحري ليلة القدر في الوتر من العشر الأواخر و٢٣٦ في الاعتكاف، باب الاعتكاف في العشر الأواخر، و٢٢٤، باب الاعتكاف، ومسلم رقم ١١٨٣ في الاعتكاف، باب متى يدخل من أراد الاعتكاف، والموطأ ١/٣١٦ في الاعتكاف، باب قضاء الاعتكاف، والترمذي رقم ٧٩٠ في الصوم، باب ما جاء في الاعتكاف، والنسائي ٢/٤٤ ⦗٣٣٧⦘ في المساجد، باب ضرب الخباء في المساجد، وأبو داود رقم (٢٤٦٢) و(٢٤٦٤) في الصيام، باب الاعتكاف، وخرجه ابن ماجة رقم ١٧٧١ في الصيام، باب ما جاء فيمن يبتدئ الاعتكاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٩٢) قال: حدثنا قُتَيبة بن سعيد، قال: حدثنا ليث بن سعد، عن عقيل، وفي (٦/٢٣٢) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢٧٩) قال: حدثنا عامر بن صالح، قال: حدثني يونس ابن يزيد. والبخاري (٣/٦٢) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث، عن عقيل. ومسلم (٣/١٧٥) قال: حدثنا قُتَيبة بن سعيد. قال: حدثنا ليث، عن عقيل. وأبو داود (٢٤٦٢) قال: حدثنا قُتيبة ابن سعيد. قال: حدثنا الليث، عن عقيل. والنسائي في الكبرى (الورقة ٤٤أ) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث، عن عُقيل.\nثلاثتهم -عقيل، ومعمر، ويونس- عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.\n• وأخرجه أحمد (٦/١٦٨) قال: حدثنا عبد الرزاق وابن بكر. والنسائي في الكبرى (الورقة ٤٤أ) قال: أخبرنا إبراهيم بن الحسن. قال: حدثنا حجاج.\nثلاثتهم -عبد الرزاق، ومحمد بن بكر، وحجاج- عن ابن جُريج. قال: وحدثني ابن شهاب عن المعتكف وكيف سنته، عن سعيد بن المسيب وعروة بن الزبير، عن عائشة زوج النبي -ﷺ- أنها أخبرتهما، فذكراه.\n- وروته عنها عمرة:\nأخرجه الحميدي (٢/١٩٥)، وأحمد (٦/٨٤)، والبخاري (٣/٦٣)، ومسلم (٣/١٧٥)، ومالك في الموطأ (٢١٠) .\n- ورواه عنها المطلب بن عبد الله:\nأخرجه ابن خزيمة (٢٢١٦) .\n- ورواه عنها مسروق:\nأخرجه الحميدي (١٨٧)، وأحمد (٦/٤٠)، والبخاري (٣/٦١)، ومسلم (٣/١٧٥)، وأبو داود (١٣٧٦)، وابن ماجة (١٧٦٨)، والنسائي (٣/٢١٧)، وابن خزيمة (١٢١٤) .\n- والأسود بن يزيد:\nأخرجه أحمد (٦/١٢٢)، والترمذي [٧٩٦]، وابن خزيمة (٢٢١٥) .\nقلت: ورواه عنها القاسم وغيره بنحو اللفظ المذكور.\n\n(*) قال مُعِدُّ الكتاب للشاملة: غير واضحة بالمطبوع، واعتمدناها من مشارق الأنوار للقاضي عياض","vol":"1","page":334},{"text":"١٢٠ - (خ م) أبو سعيد الخدري - ﵁ - قال: اعْتَكَفْنا مَعَ رسول الله - ﷺ - العَشْرَ الأوْسَطَ (١)، فلمَّا كان صَبِيحَةَ عِشْرينَ نَقَلْنَا مَتَاعَنا، فأتَى النَّبيُّ - ﷺ - فقال: «مَنْ كان اعتكَفَ فَلْيَرْجِعْ إلى مُعتَكَفِهِ، فإنِّي رأيتُ هذه اللَّيْلَةَ، ورأيتُني أسجُدُ في ماءٍ وطينٍ، فلمَّا رَجَعَ إلى مُعتكَفه، هاجت السماء، فَمُطِرنا، فَوَالَّذي بَعَثَهُ بالحق، لقد هاجَت السَّماءُ من آخر ذلك اليوم، وكان المسجدُ على عريش، فلقد رأيتُ على أنفِهِ وأرنَبَتِهِ أثَرَ الماء والطين» .\nوفي رواية نحوه، إلا أنه قال: حتى إذا كان ليلةَ إحدى وعشرين، وهي الليلة التي يخرُجُ من صَبيحَتِها من اعتكافه، قال: «من كان اعتكف معي فَلْيَعتكِف العشر الأواخر» . وفي أخرى: كان النبي - ﷺ - يُجاور في رمضان العشر التي في وسط الشهر، فإذا كان حينَ يُمسي من عشرين ليلة تمضي، ويستقْبِلُ إحدى وعشرين، رجَع إلى مسكنه، ورجَعَ مَن كان يُجاوِرُ معه، وأنَّه قام في شهرٍ جاورَ فيه اللَّيلَة التي كان يَرجِعُ فيها فَخَطَبَ الناس، وأمَرَهُم بما شاء الله، ثم قال: «كُنتُ أجاوِرُ ⦗٣٣٩⦘ هذه العشْرَ، ثم قد بَدَا لي أنْ أجاورَ هذه العشْرَ الأواخِرَ، فمن كان اعْتَكَفَ معي فَلْيَثْبُت في مُعتكَفِه» - ثم ذكره - وفيه «فوكَفَ المسجدُ في مُصلى النبي - ﷺ - ليلة إحدى وعشرين ...» الحديث. أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n هَاجَتِ السماء: إذا تغيمت، وكثر ريحها فأمطرت.\nعريش: العريش: سقف من خشب وحشيش، ونحو ذلك.\nوأرنَبته: أرنبة الأنف: هي طرف الأنف من مقدَّمه.\n_________\n(١) قال الحافظ: هكذا وقع في أكثر الروايات، والمراد بالعشر: الليالي، وكان من حقها أن توصف بلفظ التأنيث، لكن وضعت بالمذكر على إرادة الوقت أو الزمان، أو التقدير: الثلث، كأنه قال: الليالي العشر التي هي الثلث الأوسط من الشهر، ووقع في \" الموطأ \": العشر الوسط بضم الواو والسين جمع وسطى. ويروى بفتح السين مثل كبر وكبرى، ورواه الباجي في الموطأ بإسكانها على أنه جمع واسط كبازل وبزل، وهذا يوافق رواية الأوسط.\n(٢) البخاري ٢/٢٤٦ في صفة الصلاة: باب السجود على الأنف في الطين، و٤/٢٢٢ في التراويح، باب التماس ليلة القدر في السبع الأواخر، و٢٣٥ باب تحري ليلة القدر في الوتر من العشر الأواخر، و٢٣٦ في الاعتكاف، باب الاعتكاف في العشر الأواخر، و٢٤٣ باب الاعتكاف وخروج النبي صبيحة عشرين، و(٢٤٤) باب من خرج من اعتكافه عند الصبح، وأخرجه مسلم رقم (١١٦٧) في الصوم، باب فضل ليلة القدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (٢١٢) عن يزيد بن عبد الله بن الهاد، والبخاري (٣/٦٠) قال: حدثنا إبراهيم بن حمزة، قال: حدثني ابن أبي حازم والدراوردي، عن يزيد بن الهاد. وفي (٣/٦٢) قال: حدثنا إسماعيل، قال: حدثنا مالك، عن يزيد بن عبد الله بن الهاد. ومسلم (٣/١٧١) قال: حدثنا قُتيبة بن سعيد، قال: حدثنا بكر - وهو ابن مُضر-، عن ابن الهاد.\n(ح) وحدثنا ابن أبي عمر، قال: حدثنا عبد العزيز - يعني الدَّرَاوَرْدي-، عن يزيد.\n(ح) وحدثني محمد بن عبد الأعلى، قال: حدثنا المُعْتَمر، قال: حدثنا عُمارة بن غَزِيَّة الأنصاري. وأبو داود (١٣٨٢)، قال: حدثنا القَعْنَبيّ، عن مالك، عن يزيد بن عبد الله بن الهاد.\nوابن ماجة (١٧٧٥) قال: حدثنا محمد بن عبد الأعلى الصَّنْعَاني، قال: حدثنا المُعْتَمر بن سليمان، قال: حدثني عُمارةُ بن غزية. والنسائي (٣/٧٩)، وفي الكبرى (١١٨٨) قال: أخبرنا قُتيبة بن سعيد، قال: حدثنا بكر (وهو ابن مُضر)، عن ابن الهاد. وفي (٢/٢٠٨) وفي الكبرى (٥٩٥) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، قالك حدثني مالك، ع يزيد بن عبد الله بن الهاد وفي الكبرى (تحفة الأشراف) (٤٤١٩) عن محمد بن عبد الأعلى عن مُعْتَمر، عن عُمارة. وابن خزيمة (٢١٧١، ٢٢١٩) قال: حدثنا محمد بن عبد الأعلى الصَّنْعَاني، قال: حدثنا المُعْتَمر بن سليمان، قال: حدثني عُمارة بن غَزيَّة. وفي (٢٢٤٣) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا عبد الله بن وهب، أن مالكًا أخبره، عن يزيد بن عبد الله بن الهاد. كلاهما - يزيد بن الهاد، وعمارة- عن محمد بن إبراهيم ابن الحارث التَّيْمي.\nوأخرجه الحميدي (٧٥٦) قال: حدثنا سُفيان. وأحمد (٣/٧) قال: حدثنا سُفيان. وفي (٣/٢٤) قال: حدثنا يحيى، والبخاري (٣/٦٥) قال: حدثنا عبد الرحمن بن بشر، قال: حدثنا سفيان. وابن خزيمة (٢٢٢٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، وعبد الوهاب - يعني ابن عبد المجيد الثقفي- وفي (٢٢٣٨) قال: حدثنا عبد الجبار بن العلاء قال: حدثنا سفيان. ثلاثتهم- سفيان، ويحيى، وعبد الوهاب- قالوا: حدثنا محمد بن عَمرو بن علقمة.\nوأخرجه الحميدي (٧٥٦) . وأحمد (٣/٧) والبخاري (٣/٦٥) قال: حدثنا عبد الرحمن بن بشر. وابن خزيمة (٢٢٣٨) قال: حدثنا عبد الجبار بن بالعلاء. أربعتهم -الحميدي، وأحمد، وعبد الرحمن، وعبد الجبار- قالوا: حدثنا سفيان، قال: حدثنا ابن جريج، عن سليمان بن أبي مسلم الأحول.\nوأخرجه أحمد (٣/٧) والبخاري (٣/٦٥) قال: حدثنا عبد الرحمن بن بشر. كلاهما- أحمد، وعبد الرحمن- قالا: حدثنا سفيان، قال: وأظن أن ابن أبي لبيد حدثنا. - ورواية أحمد ليس فيها ظن.\nوأخرجه أحمد (٣/٦٠) قال: حدثنا إسماعيل، قال: أخبرنا هشام الدَّسْتَوَائي، وفي (٣/٧٤) قال: حدثنا عفان، قال: حدثنا همام. وفي (٣/٩٤) قال: حدثنا عبد الرزاق، قالك حدثنا معمر. والبخاري (١/١٧١، ٢١٢) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام. وفي (١/٢٠٦) قال: حدثنا موسى، قال: حدثنا همام، وفي (٣/٦٠) قال: حدثنا معاذ بن فضالة، قال: حدثنا هشام، وفي (٣/٦٤) قال: حدثني عبد الله بن منير، سمع هارون بن إسماعيل، قال: حدثنا علي بن المبارك. ومسلم (٣/١٧٢) قال: حدثنا محمد بن المُثنى، قال: حدثنا أبو عامر، قال: حدثنا هشام.\n(ح) وحدثنا عبد بن حميد قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر.\n(ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو المغيرة، قال: حدثنا الأوزاعي. وأبو داود (٨٩٤)، قال: حدثنا ابن المثنى، قال: حدثنا صفوان بن عيسى، قال: حدثنا معمر. وفي (٨٩٥) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، عن معمر. وفي (٩١١) قال: حدثنا مؤمَّل بن الفضل، قال: حدثنا عيسى، عن معمر، وابن ماجة (١٧٦٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن عُلَيَّة، عن هشام الدَّسْتَوَائي، والنسائي في الكبرى (تحفة الأشراف) (٤٤١٩) عن محمد بن عبد الأعلى، عن خالد بن الحارث، عن هشام. خمستهم -هشام، وهمام، وعلي بن المبارك، ومعمر، والأوزاعي - عن يحي بن أبي كثير.\nوأخرجه النسائي في الكبرى (الورقة ٤٤/أ) قال: أخبرنا محمد بن بشار، قال: حدثني يوسف بن يعقوب، قال: حدثنا شُعبة، عن أبي الحسن مختصرًا.\nستتهم - محمد بن إبراهيم، ومحمد بن عمرو، وسليمان الأحول، وابن أبي لبيد، ويحيى، وأبو الحسن- عن أبي سلمة بن عبد الرحمن، فذكره.\n- ورواه عنه أبو النضر:\nأخرجه أحمد (٣/٦٠)، ومسلم (٣/١٧٢)، وأبو داود [١٣٨٣]، وابن خزيمة [٢١٧٦]، والنسائي [٤٣٣٢/التحفة] .","vol":"1","page":338},{"text":"١٢١ - (خ م د) عبد الله بن عمر - ﵄ - أن رسول الله - ﷺ - كان يعتكف العشر الأواخر من رمضان، أخرجه البخاري ومسلم.\nوزاد مسلم في رواية أخرى، قال نافع: وقد أراني ابنُ عمر المكان الذي كان يعتكف فيه رسول الله - ﷺ - من المسجد، وأخرجه أبو داود بزيادة مسلم (١) .\n_________\n(١) البخاري ٤/٢٣٥ في الاعتكاف، باب الاعتكاف في العشر الأواخر، ومسلم رقم ١٧١ في الاعتكاف، باب اعتكاف العشر الأواخر. وأبو داود رقم (٢٤٦٥) في الاعتكاف، باب أين يكون الاعتكاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٣٣) (٦١٧٢) قال: حدثنا علي بن بَحر، ومسلم (٣/١٧٤) قال: حدثنا محمد بن مهران الرازي. كلاهما- علي بن بحر، ومحمد بن مهران- قالا: حدثنا حاتم بن إسماعيل، عن موسى بن عقبة.\nوأخرجه البخاري (٣/٦٢) قال: حدثنا إسماعيل بن عبد الله.\nومسلم (٣/١٧٤) قال: حدثني أبو الطاهر، وأبو داود (٢٤٦٥) قال: حدثنا سليمان بن داود المصري. وابن ماجة (١٧٧٣) قال: حدثنا أحمد بن عَمْرو بن السَّرْح. ثلاثتهم (إسماعيل بن عبد الله، وأبو الطاهر، أحمد ابن عمرو بن السرح، وسليمان بن داود المهري- عن عبد الله بن وهب، قال: أخبرني يونس بن يزيد.\nكلاهما - موسى بن عقبة، ويونس بن يزيد- عن نافع، فذكره.","vol":"1","page":339},{"text":"١٢٢ - (خ د) أبو هريرة - ﵁ - أن رسول الله - ﷺ - كان يَعتكفُ كلَّ رمضانَ عشرَة أيَّامٍ، فلما كان العامُ الذي قُبِضَ فيه اعتكف عشرين. أخرجه البخاري وأبو داود (١) .\n_________\n(١) البخاري ٤/٢٤٥ في الاعتكاف، باب الاعتكاف في العشر الأوسط من رمضان، وأبو داود رقم (٢٤٦٦) في الاعتكاف، باب أين يكون الاعتكاف، وأخرجه ابن ماجة رقم (١٧٦٩) في الصيام، باب ما جاء في الاعتكاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة أبي صالح:\nأخرجه أحمد (٢/٣٣٦) قال: حدثنا يحيى بن آدم. وفي (٢/٣٥٥) قال: حدثنا أسود بن عامر، وفي (٢/٤٠١) قال: حدثنا سليمان بن داود الهاشمي، والدارمي (١٧٨٦) قال: حدثنا عاصم بن يوسف، والبخاري (٣/٦٧) قال: حدثنا عبد الله بن أبي شيبة. وفي (٦/٢٢٩) قال: حدثنا خالد بن يزيد. وأبو داود (٢٤٦٦) قال: حدثنا هناد. وابن ماجة (١٧٦٩) قال: حدثنا هناد بن السري. والنسائي في فضائل القرآن (١٧) قال: أخبرنا عمرو بن منصور،. قال: حدثنا عاصم بن يوسف. وفي الكبرى (تحفة الأشراف) (٩/١٢٨٤٤) عن موسى بن حزام الترمذي، ثقة، عن يحيى بن آدم.\nسبعتهم - يحيى بن آدم، وأسود بن عامر، وسليمان بن داود، وعاصم بن يوسف، وعبد الله بن أبي شيبة، وخالد بن يزيد، وهناد- عن أبي بكر بن عياش، عن أبي حصين، عن أبي صالح، فذكره.\n- ورواه عنه سعيد بن المسيب:\nأخرجه أحمد (٢/٢٨١)، والترمذي [٧٩٠]، وابن خزيمة [٢٢٢٣]، والنسائي (١٠/١٣٢٨٥/ التحفة) عن سعيد «مرسلًا» .","vol":"1","page":340},{"text":"١٢٣ - (ت) أنس بن مالك - ﵁ - أن رسول الله - ﷺ - كان يعتكفُ العشر الأواخر من رمضانَ، فَلَمْ يعتكفْ عامًا، فلما كان من العام المقبل اعتكف عشرين. أخرجه الترمذيّ (١) .\n_________\n(١) رقم (٨٠٣) في الصوم، باب ما جاء في الاعتكاف إذا خرج منه، وقال: حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/١٠٤)، والترمذي (٨٠٣)، وابن خزيمة (٢٢٢٦، ٢٢٢٧) قال الترمذي، وابن خزيمة: حدثنا محمد بن بشار.\nكلاهما قالا: حدثنا ابن أبي عدي، قال: أنبأنا حميد عن أنس، فذكره.","vol":"1","page":340},{"text":"١٢٤ - (د) أبي بن كعب - ﵁ - أن رسول الله - ﷺ - كان يعتكفُ العشرَ الأواخرَ من رمضان ... وذكر مثله. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٦٣) في الصوم، باب الاعتكاف، وخرجه ابن ماجة رقم (١١٧٠) في الصوم، باب ما جاء في الاعتكاف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح على شرط مسلم:\nأخرجه أحمد (٥/١٤١)، قال: حدثنا عبد الرحمن بن مهدي، وحسن بن موسى، وعفان. وعبد بن حميد (١٨١)، قال: حدثني سليمان بن حرب، ويعقوب بن إسحاق، وأبو داود (٢٤٦٣) قال: حدثنا موسى بن إسماعيل، وابن ماجة (١٧٧٠) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرحمن بن مهدي، وعبد الله ابن أحمد (٥/١٤١) قال: حدثنا هُدبة بن خالد. والنسائي في الكبرى (تحفة الأشراف) (٧٦)، عن يعقوب ابن إبراهيم، عن عبد الرحمن بن مهدي. (ح) وعن هارون بن عبد الله، عن أبي داود. وابن خزيمة (٢٢٢٥)، قال: حدثنا عبد الوارث بن عبد الصمد، قال: حدثنا أبي.\nتسعتهم - ابن مهدي، وحسن، وعفان، وسليمان، ويعقوب، وموسى، وهدبة، وأبو داود، وعبد الصمد- عن حماد بن سلمة، عن ثابت، عن أبي رافع، فذكره.","vol":"1","page":340},{"text":"١٢٥ - (خ م ط د ت س) عائشة - ﵂ - كانت تُرَجِّلُ النبي - ﷺ - وهي حائضٌ. وهو مُعتكفٌ في المسجد، وهي في حُجرَتِها يُناولُها رأسه.\nزاد في رواية: وكان لا يدخل البيت إلا لحاجة إذا كان معتكفًا.\nوفي رواية: كان لا يدخل البيت إلا لحاجة الإنسان (١) . ⦗٣٤١⦘\nوفي رواية: قَالَتْ عائشة - ﵂ -: إنْ كُنتُ لأدْخل البيت للحاجة والمريضُ فيه، فما أسألُ عنهُ إلا وأنا مارَّةٌ، هذه رواية البخاري ومسلم.\nوفي رواية الترمذي وأبي داود و«الموطأ»: كان إذا اعتكف أدْنى إليَّ رأسَهُ فأرجِّلُهُ. وكان لا يدخُلُ البيت إلا لحاجة الإنسان.\nوفي أخرى للموطأ: أنَّ عائشة كانت إذا اعتكَفَت لا تسْأل عن المريض إلا وهي تمشي، لا تقف.\nوفي أخرى لأبي داود قالت: كان رسول الله - ﷺ - يكون معتكفًا في المسجد، فيُناولُني رأسَهُ مِنْ خَلَلِ الحُجْرَةِ، فأغْْسِلُ رأسه. وفي رواية: فأرَجِّلُهُ وأنا حائضٌ.\nوفي أخرى لأبي داود قالت: كان رسول الله - ﷺ - يمرُّ بالمريض وهو معتكف. فيَمُرُّ ولا يُعرِّجُ يسألُ عنه. ⦗٣٤٢⦘\nوفي رواية: قالت: والسنَّة للمعتكف ألا يعودَ مريضًا، ولا [يُشَيِّع] جنازةً، ولا يمس امرأةً ولا يُباشِرَها، ولا يَخْرجَ لحاجةٍ، إلا لما لابُدَّ منه، قالت: ولا اعتكاف إلا بصومٍ، ولا اعتكافَ إلا في مسجد جامع.\nوفي رواية النسائي: كان يُخْرِجُ إليَّ رأسَهُ من المسجدِ، وهُوَ مجاورٌ، فأغْسِلُهُ، وأنا حائضٌ.\nوفي أخرى: كان يُومئُ إليَّ رأسَهُ، وهو معتكفٌ، فأغسِلُهُ، وأنا حائضٌ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تَرَجَّلَ: الترجيل: تسريح الشعر.\nحوائج الإنسان: كثيرة، والمراد منها هاهنا: كل ما يضطر إليه مما لا يجوز له فعله في معتكفه.\n_________\n(١) قال الحافظ: فسرها الزهري بالبول والغائط، وقد اتفقوا على استثنائهما، واختلفوا في غيرهما من الحاجات كالأكل والشرب، ولو خرج لهما فتوضأ خارج المسجد لم يبطل، ويلتحق بهما القيء ⦗٣٤١⦘ والقصد لمن احتاج إليه، ووقع عند أبي داود رقم (٢٤٧٣) من طريق عبد الرحمن بن إسحاق عن الزهري عن عروة عن عائشة قالت: السنة على المعتكف أن لا يعود مريضًا ولا يشهد جنازة، ولا يمس امرأة ولا يباشرها ولا يخرج لحاجة إلا لما لابد منه. قال أبو داود: غير عبد الرحمن لا يقول فيه: قالت السنة (وفي الفتح البتة وهو تصحيف) وجزم الدارقطني بان القدر الذي من حديث عائشة قولها: لا يخرج إلا لحاجة وما عداه ممن دونها. وروينا عن علي والنخعي والحسن البصري: إن شهد المعتكف جنازة، أو عاد مريضًا أو خرج للجمعة بطل اعتكافه، وبه قال الكوفيون وابن المنذر. وقال الثوري والشافعي وإسحاق: إن شرط شيئًا من ذلك في ابتداء اعتكافه لم يبطل اعتكافه بفعله وهو رواية عن أحمد.\n(٢) البخاري ١/٣٤٢ في الحيض، باب غسل الحائض رأس زوجها، و٤/٢٣٦ في الاعتكاف، باب الحائض ترجل رأس المعتكف، وباب لا يدخل البيت إلا لحاجة، وباب غسل المعتكف، وباب المعتكف يدخل رأسه البيت للغسل، وفي اللباس، باب ترجيل الحائض زوجها، وأخرجه مسلم رقم (٢٩٧) في الحيض، باب جواز غسل الحائض رأس زوجها، والموطأ ١/٣١٢ في الاعتكاف، باب ذكر الاعتكاف، والترمذي رقم (٨٠٤) في الصوم، باب ما جاء في المعتكف يخرج لحاجته، وأبو داود رقم (٢٤٦٧) و(٢٤٦٨) و(٢٤٦٩) في الصيام، باب المعتكف يدخل البيت لحاجته، والنسائي ١/١٩٣ في الحيض، باب ترجيل الحائض زوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨١) قال: حدثنا هاشم، ويونس. قالا: ثنا ليث، والبخاري (٣/٦٣) قال: ثنا قتيبة، قال: حدثنا ليث، ومسلم (١/١٦٧) .\nقال: حدثنا قُتَيبة بن سعيد. قال: حدثنا ليث.\n(ح) وحدثنا محمد بن رُمح. قال: أخبرنا الليث. وأبو داود (٢٤٦٨) قال: حدثنا قُتيبة بن سعيد وعبد الله ابن مسلمة. قالا: حدثنا الليث. وابن ماجة (١٧٧٦) قال: حدثنا محمد بن رُمح. قال: أنبأنا الليث بن سَعد. والترمذي (٨٠٤) قال: حدثنا أبو مصعب المدني قراءة، عن مالك بن أنس. وفي (٨٠٥) قال: حدثنا قُتيبة. قال: حدثنا الليث بن سعد. والنسائي في السنن الكبرى (تحفة الأشراف) (١٢/١٦٥٧٩) عن قُتيبة، عن الليث، وابن خزيمة (٢٢٣٠) قال: حدثنا يونس بن عبد الأعلى، قالك أخبرنا ابن وهب. قال: أخبرني يونس. وفي (٢٢٣١) قال: أخبرني ابن عبد الحكم، أن ابن وهب أخبرهم قال: أخبرني يونس، ومالك، والليث.\nثلاثتهم - الليث، ومالك، ويونس- عن ابن شهاب، عن عروة، وعمرة، فذكره.\n* أخرجه مالك (الموطأ) صفة (٢٠٨)، وأحمد (٦/١٠٤) قال: حدثنا أبو سلمة، وفي (٦/٢٦٢) قال: حدثنا إسحاق بن عيسى. وفي (٦/٢٨١) قالك حدثنا عامر بن صالح. ومسلم (١/١٦٧) قال: حدثنا يحيى ابن يحيى، وأبو داود (٢٤٦٧) قال: حدثنا عبد الله بن مسلمة. والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٩٠٨) عن محمد بن سلمة، والحارث بن مسكين، كلاهما عن ابن القاسم.\nستتهم - أبو سلمة، وإسحاق بن عيسى، وعامر بن صالح، ويحيى بن يحيى، وعبد الله بن مسلمة، وابن القاسم- عن مالك، عن الزهري، عن عروة، عن عمرة، فذكرته.","vol":"1","page":340},{"text":"١٢٦ - (خ د) عائشة - ﵂ - قالت: لقد اعتكفَتْ مع رسول الله - ﷺ - امرأةٌ من أزواجه مستحاضة، فكانت ترى الدم والصُّفرةَ، ⦗٣٤٣⦘ وهي تصَلّي، وربما وضعت الطِّسْتَ تحتها وهي تُصلِّي. أخرجه البخاري وأبو داود.\nوفي أخرى للبخاري نحوه، وفيه: وهي مُسْتَحاضَةٌ ترى الدَّمَ، فربما وضعت الطَّسْتَ تحتها من الدم.\nوزَعَمَ (١) [عكرمة] (٢) أن عائشةَ رأتْ ماءَ العُصْفُرِ، فقالت: كأنَّ هذا شيءٌ كانت فلانةُ تَجِدُهُ (٣) .\n_________\n(١) قال الحافظ في \" الفتح \" قوله: وزعم؛ هو معطوف على معنى العنعنة، أي حدثني عكرمة بكذا، وزعم كذا، وأبعد من زعم أنه معلق.\n(٢) زيادة من صحيح البخاري.\n(٣) البخاري ١/٣٤٩ في الحيض: باب اعتكاف المستحاضة، وفي الاعتكاف، باب اعتكاف المستحاضة، وأبو داود رقم (٢٤٧٦) في الصيام باب في المستحاضة تعتكف. وفي الحديث جواز مكث المستحاضة في المسجد، وصحة اعتكافها وصلاتها، وجواز حدثها في المسجد عند أمن التلويث، ويلتحق بها دائم الحدث ومن به جرح يسيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٣١)، قال: حدثنا عفان. قال: حدثنا يزيد بن زُريع. والدارمي (٨٨٢) قال: أخبرنا يحيى بن يحيى. قال: حدثنا خالد بن عبد الله. والبخاري (١/٨٤) قال: حدثنا إسحاق الواسطي، قال: حدثنا خالد بن عبد الله. وفي (١/٨٥)، (٣/٦٤) قال: حدثنا قُتَيبة. قال: حدثنا يزيد بن زُريع. وفي (١/٨٥) قال: حدثنا مسدد، قال: حدثنا معتمر. وأبو داود (٢٤٧٦) قال: حدثنا محمد بن عيسى وقتيبة، قالا: حدثنا يزيد. وابن ماجة (١٧٨٠) قال: حدثنا الحسن بن محمد بن الصباح. قال: حدثنا عفان. قال: حدثنا يزيد بن زريع. والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٣٩٩) عن قُتيبة وأبي الأشعث العجلي ومحمد بن عبد الله بن بزيع، عن يزيد بن زُريع.\nثلاثتهم - يزيد بن زريع، وخالد بن عبد الله، ومعتمر- عن خالد الحذاء، عن عكرمة، فذكره.","vol":"1","page":342},{"text":"١٢٧ - (ط) ابن شهاب - ﵀ - أن رسول الله - ﷺ -: كان يذهب لحاجة الإنسان في البيوت، وهو معتكف. أخرجه «الموطأ» مرسلًا (١) .\n_________\n(١) في الاعتكاف: باب قضاء الاعتكاف ١/٣١٧ مرسلًا؛ وحديث عائشة المتقدم يشهد له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك [٧٠٧] كتاب الاعتكاف- باب قضاء الاعتكاف، قال يحيى: حدثني زياد، عن مالك، عن ابن شهاب، فذكره.\nقال الزرقاني: وأرسله هنا، وقدمه موصولًا أول الكتاب عن ابن شهاب، عن عروة، عن عائشة شرح الموطأ (٢/٢٨٣) .\nقلت: إسناده عن ابن شهاب عن عروة، عن عمرة، وتقدم من تخريجه حديث عمرة.","vol":"1","page":343},{"text":"١٢٨ - (خ م د) علي بن الحسين - ﵄ - أنَّ صَفِيَّةَ زَوجَ النبي - ﷺ - ورضي الله عنها - قالت: كان النبيُّ - ﷺ - معتكفًا، فأتيتُه أزُورُه لَيلًا، فحدَّثتُهُ ثم قُمْتُ لأنْقَلِبَ، فقام معي ليقْلِبَني، وكان مَسكنُها في دارِ أسامَةَ بن زيدٍ، فمرَّ رجلان من الأنصار، فلمَّا رأيا النبي - ﷺ - أسرعا، فقال النبي - ﷺ ⦗٣٤٤⦘ «على رِسْلِكُما، إنَّها صفيةُ بنتُ حُيَيّ» فقالا: سُبْحان الله، فقال: «إنَّ الشيطان يجري من ابن آدم مَجْرَى الدمِ، وإني خشيتُ أن يَقْذِفَ في قلوبكما شرًّا» - أو قال: شيئًا -.\nوفي رواية: أنها جاءت تزوره في اعتكافه في المسجد في العشر الأواخر من رمضان - وفيه: حتى إذا بلغت بابَ المسجد عند باب أمِّ سَلَمَةَ - ثم ذكر معناه، وقال فيه: «إنَّ الشيطانَ يَبْلُغُ من الإنْسان مبلغَ الدم» (١) . ومن الرُّواة من قال: عن علي بن الحسين: أن النبي - ﷺ - أتَتْهُ صَفِيَّةُ (٢) . أخرجه البخاري ومسلم وأبو داود (٣) . ⦗٣٤٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n لأنقلب: الانقلاب: الرجوع من حيث جئت.\nعلى رِسْلِكما: يقال: افعله على رِسلك - بكسر الراء- أي: على هينتك ومَهَلِك.\nيقذف: يُلقي ويوقع في أنفسكم.\n_________\n(١) قوله: مبلغ الدم، أي: كمبلغ الدم، ووجه الشبه بين طرفي التشبيه: شدة الاتصال وعدم المفارقة، وكان الشافعي في مجلس ابن عيينة، فسأله عن هذا الحديث، فقال: إنما قال لهما ذلك لأنه خاف عليهما الكفر، إن ظنا به التهمة، فبادر إلى إعلامهما بمكانها، نصيحة لهما في الدين قبل أن يقذف الشيطان في قلوبهما أمرًا يهلكان به.\n(٢) هذه الرواية ذكرها البخاري في \" صحيحه \" في الأحكام ١٣/١٤٢، وقال الحافظ: هذا صورته مرسل، ومن ثم عقبه البخاري بقوله: رواه شعيب وابن مسافر وابن أبي عتيق وإسحاق بن يحيى عن الزهري عن علي يعني ابن حسين عن صفية عن النبي ﷺ.\n(٣) البخاري ٤/٢٤٠ في الاعتكاف: باب هل يخرج المعتكف لحوائجه إلى باب المسجد، وباب زيارة المرأة زوجها في اعتكافه، وباب هل يدرأ المعتكف عن نفسه، وفي الجهاد، باب ما جاء في بيوت أزواج النبي ﷺ، وفي بدء الخلق، باب صفة إبليس وجنوده، وفي الأدب: باب التكبير والتسبيح عند التعجب، وفي الأحكام: باب الشهادة تكون عند الحاكم في ولايته القضاء. وأخرجه مسلم رقم (٢١٧٥) في السلام، باب بيان أنه يستحب لمن رئي خاليًا بامرأة أن يقول: هذه فلانة. وأبو داود رقم (٢٤٧٠) في الصيام: باب المعتكف يدخل البيت لحاجته. قال الحافظ: وفي الحديث من الفوائد جواز اشتغال المعتكف بالأمور المباحة من تشييع زائريه، والقيام معهم، والحديث مع غيرهم، إباحة خلوة المعتكف بالزوجة، وزيارة المرأة للمعتكف، وبيان شفقته ⦗٣٤٥⦘ ﷺ على أمته، وإرشادهم إلى ما يدفع عنهم الإثم، وفيه التحرز من التعرض لسوء الظن والاحتفاظ من كيد الشيطان، والاعتذار. قال ابن دقيق العيد: وهذا متأكد في حق العلماء ومن يقتدي بهم، فلا يجوز لهم أن يفعلوا فعلًا يوجب سوء الظن بهم وإن كان لهم فيه مخلص، لأن ذلك سبب إلى إبطال الانتفاع بعلمهم، ومن ثم قال بعض العلماء: ينبغي للحاكم أن يبين للمحكوم عليه وجه الحكم إذا كان خافيًا نفيًا للتهمة، ومن هنا يظهر خطأ من يتظاهر بمظاهر السوء، ويعتذر بأنه يجرب بذلك على نفسه، وقد عظم البلاء بهذا الصنف والله أعلم. وفيه إضافة بيوت أزواج النبي ﷺ إليهن، وفيه جواز خروج المرأة ليلًا، وفيه قول: سبحان الله عند التعجب، وقد وقعت في الحديث لتعظيم الأمر وتهويله، وللحياء من ذكره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٣٧) قال: حدثنا عبد الرزاق قال: أخبرنا معمر.\n(ح) وعبد الأعلى عن معمر، وعبد بن حميد (١٥٥٦) قال: أخبرنا عبد الرزاق: قال: أخبرنا معمر، والدارمي (١٧٨٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب بن أبي حمزة، والبخاري (٣/٦٤، ٨/٦٠) قال: حدثنا أبو اليماهن، قال: أخبرنا شعيب، وفي (٣/٦٥) و(٤/٩٩) قال: حدثنا سعيد بن عفير، قال: حدثني الليث قال: حدثني عبد الرحمن بن خالد، وفي (٣/٦٥)، (٨/٦٠) قال: حدثنا إسماعيل بن عبد الله قال: أخبرني أخي عن سليمان عن محمد بن أبي عتيق، وفي (٤/١٥٠) قال: حدثني محمود بن غيلان. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. ومسلم (٧/٨) قال: حدثنا إسحاق بن إبراهيم، وعبد ابن حميد. قالا: أخبرنا عبد الرزاق. قال: أخبرنا معمر.\n(ح) وحدثنيه عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو اليمان. قال: أخبرنا شعيب، وأبو داود (٢٤٧٠، ٤٩٩٤) قال: حدثنا أحمد بن محمد بن شبويه المروزي. قال: حدثني عبد الرزاق. قال: أخبرنا معمر. وفي (٢٤٧١) قال: حدثنا محمد بن يحيى بن فارس. قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، وابن ماجة (١٧٧٩) قال: حدثنا إبراهيم بن المنذر الحزامي، قال: حدثنا عمر بن عثمان بن عمر بن موسى بن عبيد الله بن معمر، عن أبيه.\nوالنسائي في الكبرى (تحفة الأشراف) (١١/١٥٩٠١) عن إسحاق بن إبراهيم، عن عبد الرزاق، عن معمر.\n(ح) وعن محمد بن خالد بن خَليّ، عن بشر بن شعيب بن أبي حمزة، عن أبيه.\n(ح) وعن محمد بن يحيى بن محمد الحراني، عن محمد بن موسى بن أعين، عن أبيه، عن معمر. وابن خزيمة (٢٢٣٣) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢٢٣٤) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nخمستهم - معمر، وشعيب، وعبد الرحمن بن خالد، ومحمد بن أبي عتيق، وعثمان بن عمر- عن ابن شهاب الزهري، عن علي بن الحسين، فذكره.\n* وأخرجه البخاري (٣/٦٥) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام بن يوسف، قال: أخبرنا معمر. وفي (٣/٦٥) قال: حدثنا علي بن عبد الله قال: حدثنا سفيان. وفي (٩/٨٧) قال: حدثنا عبد العزيز ابن عبد الله. قال: حدثنا إبراهيم بن سعد. والنسائي في الكبرى (تحفة الأشراف) (١١/١٥٩٠١) عن محمد ابن حاتم، عن حبان بن موسى، عن ابن المبارك، عن سفيان بن عيينة ومعمر، فرَّقهما.\nثلاثتهم - معمر، وسفيان بن عيينة، وإبراهيم بن سعد- عن الزهري، عن علي بن الحسين، أن صفية - ﵂ - أتت النبي -ﷺ- وهو معتكف، فذكره نحوه مرسلًا.","vol":"1","page":343},{"text":"١٢٩ - (خ م ت د س) ابن عمر - ﵄ - أنَّ عمر قال: يا رسول الله: إني نذرتُ في الجاهلية أن أعتكفَ لَيلَةً في المسجد الحرام. قال: «فأوفِ بِنَذْرِكَ» . ومنهم من قال: «يومًا» . وفي رواية: عن ابن عمر عن عمر، فجعَلَه من مسند عمر.\nوفي أخرى عن ابن عمر: أن عمر سأل رسول الله - ﷺ -، وهو بالجِعْرانة، بعد أن رجع من الطائف، فقال: يا رسول الله، إني نذرت في ⦗٣٤٦⦘ الجاهلية أن أعتكف يومًا في المسجد الحرام، فكيف تَرى؟ قال: «اذهب فاعْتكِفْ يومًا» . قال: وكان رسول الله - ﷺ - قد أعطاه جاريةً من الخُمس، فلمَّا أعتَقَ رسولُ الله - ﷺ - سبايا النَّاس، سمع عُمَرُ بن الخطاب أَصْوَاتَهُم يقولون: أعتَقَنا رسولُ الله - ﷺ -. فقال: ما هذا؟ قالوا: أعتقَ رسولُ الله - ﷺ - سبايا الناس، فقال عمر: يا عبد الله، اذهب إلى تلك الجارية فخلِّ سبيلَها. هذه رواية البخاري ومسلم.\nوفي أخرى لهما: قال: ذُكِر عند ابنِ عُمَرَ عُمْرَة رسول الله - ﷺ - من الجِعْرانة، فقال: لم يَعْتَمِرْ منها. قال: وكان عُمَرُ نَذَر اعتكافَ يومٍ في الجاهلية ... وذكر نحوه.\nوأخرجه أبو داود، نحو حديثٍ قَبلَه، ولم يذكر اللفظ.\nثم قال: وذكر حديث السَّبْيِ نحو ذلك.\nوفي رواية أخرى له: قال عمر: يا رسول الله: إني نذرت [في الجاهلية] أن أعتكفَ في المسجد الحرامِ ليلةً.\nوفي رواية: عند الكعبة، فقال النبي - ﷺ -: «أوْفِ بِنَذْرِك» .\nوأخرجه الترمذي والنسائي مُخْتَصرًا، ولم يذكر السَّبي، ولا الجعرانة (١) .\n_________\n(١) البخاري ٤/٢٣٧ في الاعتكاف: باب الاعتكاف ليلًا. وباب من لم ير عليه صومًا إذا اعتكف، وباب إذا نذر في الجاهلية أن يعتكف ثم أسلم، وفي الجهاد، باب ما كان النبي ﷺ ⦗٣٤٧⦘ يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه. وفي المغازي: باب قول الله تعالى: ﴿ويوم حنين إذ أعجبتكم كثرتكم﴾ وفي الأيمان والنذور: باب إذا نذر أو حلف لا يكلم إنسانًا في الجاهلية ثم أسلم. وأخرجه مسلم رقم (١٦٥٦) في الأيمان والنذور: باب نذر الكافر وما يفعل فيه إذا أسلم، والترمذي رقم (١٥٣٩) في النذور: باب رقم ١١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٩١)، وأحمد (٢/١٠) (٤٥٧٧)، والنسائي (٧/٢١) قال: أخبرنا محمد بن عبد الله بن يزيد. ثلاثتهم - الحميدي، وأحمد، ومحمد بن عبد الله- عن سفيان، قال: حدثنا أيوب السِّخْتِياني.\nوأخرجه أحمد (٢/٢٠) (٤٧٠٥) قال: حدثنا يحيى، وفي (٢/٨٢) (٥٥٣٩) قال: حدثنا محمد، قال: حدثنا شعبة، والبخاري (٣/٦٣) قال: حدثنا مُسدد، قال: حدثنا يحيى بن سعيد، وفي (٣/٦٦) قال: حدثنا عُبيد بن إسماعيل، قال: حدثنا أبو أسامة، وفي (٨/١٧٧) قال: حدثنا محمد بن مُقاتل أبو الحسن، قال: أخبرنا عبد الله. ومسلم (٥/٨٨، ٨٩) قال: حدثنا محمد بن أبي بكر المقدمي، ومحمد بن المثنى، وزهير بن حرب، قالوا: حدثنا يحيى، وهو ابن سعيد القطان.\n(ح) وحدثنا أبو سعيد الأشج، قال: حدثنا أبو أسامة. (ح) وحدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب - يعني الثقفي-. (ح) وحدثنا محمد بن عمرو بن جبلة بن أبي رواد، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، والنسائي (٧/٢٢) قال: أخبرنا أحمد بن عبد الله بن الحكم، قال: حدثنا محمد ابن جعفر، قال: حدثنا شعبة. وابن خزيمة (٢٢٣٩) قال: حدثنا محمد بشار، قال: حدثنا يحيى. خمستهم - يحيى بن سعيد القطان، وشعبة، وأبو أسامة، وعبد الله بن المبارك، وعبد الوهاب الثقفي- عن عبيد الله بن عمر.\nكلاهما - أيوب، وعبيد الله- عن نافع، فذكره.\n* قال أحمد بن حنبل، عقب رواية يحيى، عن عبيد الله: وقال يحيى بن سعيد مَرَّة: (عن عُمر) .\nك","vol":"1","page":345},{"text":"<span data-type=\"title\" id=toc-103>الكتاب السادس: في إحياء الموات </span>(١)\n١٣٠ - (خ) عائشة - ﵂ - أن النبي - ﷺ - قال: «من عَمَرَ (٢) أرضًا لَيْسَتْ لأحدٍ فهو أحقُّ» . ⦗٣٤٨⦘ قال عروة بن الزبير: قضى به عمر في خلافته (٣) . أخرجه البخاري (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الموات: الأرض التي لم تزرع ولم تعمر، ولا هي ملك أحد، وإحياؤها: مباشرة عمارتها بتأثير (٥) شيء فيها، من زرع أو عمارة، أو إحاطة حائط أو نحو ذلك.\n_________\n(١) قال القزاز: الموات: الأرض التي لم تعمر، شبهت العمارة بالحياة، وتعطيلها بفقد الحياة. وإحياء الموات: أن يعمد الشخص لأرض لا يعلم تقدم ملك عليها لأحد، فيحييها بالسقي أو بالزرع أو الغرس أو البناء. فتصير بذلك ملكه سواء كانت فيما قرب من العمران أم بعد. وسواء أذن له الإمام في ذلك أم لم يأذن. وهذا قول الجمهور. وعن أبي حنيفة: لابد من إذن الإمام مطلقًا. وعن مالك فيما قرب. وضابط القرب ما بأهل العمران إليه حاجة من رعي ونحوه، واحتج الطحاوي للجمهور مع حديث الباب بالقياس على ماء البحر والنهر وما يصاد من طير وحيوان، فإنهم اتفقوا على أن من أخذه أو صاده يملكه سواء قرب أو بعد، وسواء أذن الإمام أم لم يأذن.\n(٢) رواية البخاري \" أعمر \" بفتح الهمزة والميم من الرباعي، وقد علق عليها الحافظ في \" الفتح \" بقوله: قال عياض: كذا وقع، والصواب \" عمر \" ثلاثيًا. قال الله تعالى: ﴿وعمروها أكثر مما عمروها﴾ إلا أن يريد أنه جعل فيها عمارًا. قال ابن بطال: ويمكن أن يكون أصله \" من اعتمر أرضًا \" أي: اتخذها، وسقطت التاء من الأصل. وقال غيره: قد سمع فيه الرباعي. يقال: أعمر الله بك منزلك. فالمراد: من أعمر أرضًا بالإحياء فهو أحق بها من غيره. وحذف متعلق أحق للعلم به. ووقع في رواية أبي ذر \" من أُعمر \" بضم الهمزة؛ أي: أعمره غيره. وكأن المراد بالغير الإمام، وذكره الحميدي في جمعه بلفظ \" من عمر \" من الثلاثي وكذا هو عند الإسماعيلي من وجه آخر عن يحيى بن بكير شيخ البخاري فيه.\n(٣) هو موصول بالإسناد المذكور إلى عروة، ولكن عروة عن عمر مرسل، لأنه ولد في آخر خلافة عمر، إلا أنه ثبت من قول عمر موصولًا عند مالك بسند صحيح في \" الموطأ \" وسيأتي.\n(٤) ٥/٤١٦ - ٤١٨ في المزارعة، باب من أحيا أرضًا مواتًا.\n(٥) وفي نسخة: بإنشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٢٠) قال: حدثنا موسى بن داود، قال: أخبرنا ابن لهيعة، والبخاري (٣/١٤٠)، قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عبيد الله بن أبي جعفر. والنسائي في الكبرى (تحفة الأشراف) (١٢/١٦٣٩٣) عن يونس بن عبد الأعلى، عن يحيى بن بكير، عن الليث، عن عبيد الله بن أبي جعفر.\nكلاهما - عبد الله بن لهيعة، وعبيد الله بن أبي جعفر- عن محمد بن عبد الرحمن أبي الأسود، عن عروة، فذكره.\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (١٣/١٩٠١٤) عن يونس بن عبد الأعلى، عن ابن وهب، عن حيوة بن شريح، عن محمد بن عبد الرحمن، عن عروة، أن رسول الله -ﷺ- قال: «من أحيا أرضًا مواتًا ليست لأحد فهي له، ولا حق لعرق ظالم» مرسل. ليس فيه (عائشة) .","vol":"1","page":347},{"text":"١٣١ - (ط ت د) عروة بن الزبير - ﵄ - أن رسول الله - ﷺ - قال: «من أحيا أرضًا مَيْتَةً فهي له، وليْسَ لِعِرْقٍ ظالمٍ (١) حقٌّ» . أخرجه «الموطأ» والترمذي.\nوزاد أبو داود: قال عروة: ولقد حدّثني الذي حدّثني هذا الحديث: أنَّ رَجُلَيْنِ اخْتَصَمَا إلى رسول الله - ﷺ -، غرس أحدُهما نَخْلًا في أرض الآخر، فقَضى لصاحب الأرض بأرضه، وأمر صاحب النَّخْلِ أن يُخْرِجَ نخله منها، ⦗٣٤٩⦘ قال: فلقد رأيتُها، وإنَّها لتُضْرَبُ أصُولُهُا بالفُؤوس، وإنَّها لَنَخْلٌ عُمٌّ، حتى أخرجَتْ منها.\nوفي أخرى لأبي داود بمعناه: وفيها - عوض الذي حدثني هذا - فقال الرَّجُلُ من أصحاب النبي - ﷺ -، وأكبرُ ظنِّي أنه أبو سعيد الخدري - قال: فأنا رأيتُ الرَّجل يضربُ في أصولِ النخل. قال أبو داود: قال مالك: قال هشامٌ: العِرْقُ الظَّالِمُ: أن يَغْرس الرَّجُلُ في أرض غيره، فيستحقها بذلك. قال مالك: والعرق الظالم: كل ما أخذ واحتُفِر وغُرس بغير حق.\nوفي أخرى لأبي داود، قال عروة: أشهد أن رسول الله - ﷺ - قضى أنَّ الأرض أرضُ الله، والعبادُ عبادُ الله، فمنْ أحيا مواتًا فهو أحَقُّ به، جاءنا بهذا عن رسول الله - ﷺ -: الذين جاؤوا بالصلاة عنه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n عُمٌّ: جمع عَميمة، وهي التامة في الطول والالتفاف.\n_________\n(١) في رواية الأكثر بتنوين \" عرق \" وظالم، نعت له، وهو راجع إلى صاحب العرق، أي: ليس لذي عرق ظالم، أو إلى العرق، أي: ليس لعرق ذي ظلم، ويروى بالإضافة، ويكون الظالم صاحب العرق، فيكون المراد بالعرق الأرض.\nقال الحافظ: وبالأول جزم مالك والشافعي والأزهري وابن فارس وغيرهم، وبالغ الخطابي، فغلط رواية الإضافة.\n(٢) الموطأ ٢/٧٤٣ في الأقضية، باب القضاء في عمارة الموات، والترمذي رقم (١٣٧٨) في الأحكام، باب ما ذكر في إحياء أرض الموات، وأبو داود ٢/١٥٨ و١٥٩ في الخراج والفيء والإجارة، باب إحياء الموات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في إحياء الموات (الكبرى) عن يونس بن عبد الأعلى، عن ابن وهب، عن حيوة بن شريح، عن محمد بن عبد الرحمن، وعن عروة أن رسول الله -ﷺ- قال: فذكره. قال محمد: قال عروة: «العرق الظالم» الرجل يعمر أرض القرية وهي للناس، قد عجز عنها حتى خربت (١٣/٢٩٠/الأشراف) .","vol":"1","page":348},{"text":"١٣٢ - (د) سمرة بن جندب - ﵁ - أنَّ رسولَ الله - ﷺ - قال: «من أحاط حائطًا في مواتٍ فهو له» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٧٧) في الخراج، باب في إحياء الموات، وفيه ضعف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٢، ٢١) قال: حدثنا عبد الوهاب الخفاف. وفي (٥/٢١) قال: حدثنا محمد بن بشر. وأبو داود (٣٠٧٧) قال: حدثنا أحمد بن حنبل، قال: حدثنا محمد بن بشر. والنسائي في الكبرى (تحفة الأشراف) (٤٥٩٦) عن حُميد بن مسعدة، عن سفيان، وهو ابن حبيب.\nثلاثتهم - عبد الوهاب، وابن بشر، وسفيان- عن سعيد بن أبي عروبة، عن قتادة، عن الحسن، فذكره.","vol":"1","page":349},{"text":"١٣٣ - (ت د) سعيد بن زيد وجابر - ﵄ - أنَّ رسولَ الله - ﷺ - قال: «مَنْ أحْيَا أرضًا ميْتَةً فهي له» .زاد سعيد: وليس لعرْقٍ ظالمٍ حقٌّ. أخرجه الترمذي عنهما، وأبو داود عن سعيد وحده (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n عِرق ظالم: العرق الظالم قد ذكر تفسيره وشرحه في متن الحديث، وفي الكلام مضاف محذوف، تقديره: لذي عرقٍ ظالم.\n_________\n(١) الترمذي رقم (١٣٧٨) و(١٣٧٩) في الأحكام، باب ما ذكر في إحياء أرض الموات، وأبو داود رقم (٣٠٧٣) في الخراج، باب إحياء الموات، وقال الترمذي: حديث حسن غريب، وقد قواه الحافظ في \" الفتح \" ٥/١٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: حديث جابر: رواه عنه وهب بن كيسان:\nأخرجه أحمد (٣/٣٠٤) قال: ثنا عباد بن عباد المهلبي، وفي (٣/٣٣٨) قال: حدثنا يونس. قال: حدثنا حماد. والترمذي [١٣٧٩] قال: ثنا محمد بن بشار، قال: ثنا عبد الوهاب، قال: ثنا أيوب، والنسائي في الكبرى. [٣١٢٩/التحفة] عن محمد بن يحيى بن أيوب بن إبراهيم، عن الثقفي، عن أيوب، (ح) وعن علي بن مسلم، عن عباد بن عباد.\nثلاثتهم عن هشام بن عروة، عن وهب بن كيسان فذكره.\n- ورواه عنه أيضًا أبو بكر بن محمد:\nمخرج في غير الأصول عند أحمد (٣/٣٦٣) .\n- ورواه عنه عبيد الله بن عبد الرحمن:\nأخرجه أحمد (٣/٣١٣)، والدارمي [٢٦١٠]، والنسائي في الكبرى [٢٣٨٥/التحفة] .\n- ورواه عنه أبو الزبير:\nأخرجه أحمد (٣/٣٥٦) .\nحديث سعيد بن زيد:\nأخرجه أبو داود (٣٠٧٣)، قال: ثنا محمد بن المثنى، والترمذي [١٣٧٨] قال: ثنا محمد بن بشار، والنسائي في الكبرى. قال: أخبرنا محمد بن يحيى بن أيوب بن إبراهيم ثلاثتهم عن عبد الوهاب الثقفي، قال: ثنا أيوب، عن هشام، عن أبيه عروة، فذكره.\nوأخرجه أبو داود (٣٠٧٤) قال: ثنا هنّاد بن السري، قال: ثنا عبدة، عن محمد بن إسحاق، عن يحيى بن عروة، عن أبيه، أن رسول الله -ﷺ- فذكره. وزاد فيه قصة.","vol":"1","page":350},{"text":"١٣٤ - (ت) جابر بن عبد الله - ﵄ - أن رسول الله - ﷺ - قال: «مَنْ أحيا أرضًا مَيْتَةً فهي له» . أخرجه الترمذي (١) .\n_________\n(١) رقم ١٣٧٩ في الأحكام، باب ما ذكر في إحياء الموات، وقال: حديث حسن صحيح، وصححه ابن حبان، وذكره البخاري في صحيحه ٤/١٥ معلقًا بصيغة التمريض.\nقال الحافظ: وصله أحمد قال: حدثنا عباد بن عباد، حدثنا هشام عن عروة عن وهب بن كيسان، عن جابر فذكره، ولفظه \" من أحيا أرضًا ميتة فله فيها أجر، وما أكلت العوافي منها فهو له صدقة \" وأخرجه الترمذي من وجه آخر عن هشام بلفظ: \" من أحيا أرضًا ميتة، فهي له \" وصححه، وقد اختلف فيه على هشام، فرواه عنه عباد هكذا، ورواه يحيى القطان وأبو ضمرة وغيرهما عنه عن أبي رافع عن جابر، ورواه أيوب عن هشام عن أبيه عن سعيد بن زيد، ورواه عبد الله بن إدريس عن هشام عن أبيه مرسلًا، واختلف فيه على عروة، فرواه أيوب عن هشام موصولًا، وخالفه أبو الأسود فقال: عن عروة عن عائشة كما في هذا الباب، ورواه يحيى بن عروة، عن أبيه مرسلًا. كما في سنن أبي داود، ولعل هذا هو السر في ترك جزم البخاري به. وفي الباب عن ⦗٣٥١⦘ عائشة أخرجه أبو داود الطيالسي ١/٢٧٧ وعن عبادة وعبد الله بن عمرو عند الطبراني، وعن أبي أسيد عند يحيى بن آدم في كتاب الخراج، وفي أسانيدها مقال، لكن يتقوى بعضها ببعض كما قال الحافظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع الحديث المتقدم.\nهذا وفعل المصنف يوهمه في الحديث الأول أن الترمذي أخرج الحديث مقرن «جابر» ب «سعيد» وليس كذلك وصنيعه في هذا الحديث يؤكد هذا الوهم، والصواب أن روايات الترمذي لكل الحديثين كلًا على حدة.","vol":"1","page":350},{"text":"١٣٥ - (ط) ابن عمر - ﵄ - أنَّ عمر بن الخطاب قال: «من أحيا أرضًا ميْتَةً فهي له» . أخرجه «الموطأ» (١) .\n_________\n(١) الموطأ ٢/٧٤٤ في الأقضية، باب القضاء في عمارة الموات، وإسناده صحيح، وقد أخرجه يحيى بن آدم في \" الخراج \" ص ٩٠ وجاء في روايته بيان سبب ذلك قال: حدثنا سفيان عن الزهري، عن سالم عن أبيه قال: كان الناس يتحجرون - يعني الأرض - على عهد عمر، فقال: من أحيا أرضًا فهي له، قال يحيى: كأنه لم يجعلها له بمجرد التحجير حتى يحييها. وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ [١٤٩٦] عن ابن شهاب عن سالم بن عبد الله عن أبيه أن عمر بن الخطاب «فذكر الأثر» .\nقلت: عزاه الزيلعي لأبي يوسف في «الخراج» بسند ضعيف، راجع نصب الراية (٦/٢٠٣) بتحقيقي.\nوأخرج يحيى بن آدم في كتاب الخراج / ٩٠ بإسناد صحيح.","vol":"1","page":351},{"text":"١٣٦ - () سعيد بن زيد - ﵁ - أنَّ رسول الله - ﷺ - قال: «من أحيا أرضًا، قد عَجزَ صاحِبُها عنها، وتركَها بِمَهلكةٍ فهي له» .\nهذا في كتاب رزين، ولم أجده في الأصول.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بمهلكة: المهلكة، موضع الهلاك، أو الهلاك نفسه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n سبرت عنه الكثير، فلم أقف عليه بهذا اللفظ.","vol":"1","page":351},{"text":"<span data-type=\"title\" id=toc-104>الكتاب السابع: في الإيلاء</span>\n١٣٧ - (خ ت س) أنس بن مالك - ﵁ - قال: آلَى رسولُ الله - ﷺ - من نسائه شهرًا، فكانت انفَكَّتْ قَدَمُهُ، فَجَلَسَ في عِلِّيَّةٍ له، فجاء ⦗٣٥٢⦘ عُمر، فقال: أطَلَّقْتَ نساءَكَ؟ قال: «لا، ولكن آليتُ منهنَّ شهرًا، فمكث تِسْعًا وعشرين، ثم نزل، فدخَلَ على سائر نسائه» .\nوفي رواية نحوه، ولم يذكر عمر، وفيه: فقالوا: يا رسول الله، آليتَ شهرًا؟ قال: «إنَّ الشَّهْرَ يكونُ تسعًا وعِشرين (١)» .\nوفي أخرى: أن النبي - ﷺ - صُرِعَ من فَرَسٍ، فَجُحِشَ شقُّه، أو كَتِفُهُ، وآلى من نسائه شهرًا، فجلس في مَشْرُبَةٍ له، دَرجُها من جُذُوع، فأتاه أصحابه يعودونَه، فصلَّى بها جالسًا وهم قيامٌ، فلما سلَّم قال: «إنَّمَا جُعلَ الإمامُ لِيُؤْتَمَّ به، فإذا صلى قائِمًا، فصلوا قيامًا، وإن صلى قاعدًا فصلُّوا قُعودًا، ولا تركعوا حتى يركَعَ، ولا تَرْفعوا حتى يرفع» . قال: ونزل لتسع وعشرين، فقالوا: يا رسول الله، إنَّك آليتَ شهرًا، فقال: «إنَّ الشَّهر تسعٌ وعشرون» .\nهذه روايات البخاري، ووافقه على الرواية الثانية الترمذي والنسائي (٢) . ⦗٣٥٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الإيلاء: الإيلاء: اليمين، وآلى يُؤلي: إذا حلف. هذا هو الأصل، وله في الفقه أحكام تخصه، لا يُسمى عندهم إيلاء دونها.\nانفكت: يقال: سقط فلان، فانفكت قدمه: إذا انفرجت وزالت.\nصُرِعَ: أي: سقط عن ظهر دابته.\nفجحش: جُحش جلد الإنسان: إذا أصابه شيء فسلخه، أو خدشه يقال: جُحش فهو مجحوش.\nمشربة: بضم الراء وفتحها: الغُرفة والعِلِّيَّة.\n_________\n(١) قوله: إن الشهر يكون: أي قد يكون تسعًا وعشرين، ولعل ذلك الشهر كان تسعًا وعشرين، ولذلك اقتصر عليه، ثم نزل بعده. وفي شرح السنة. هذا إذا عين شهرًا، فقال: لله علي أن أصوم شهر كذا، فخرج ناقصًا، لا يلزمه سوى ذلك. فإن لم يعين فقال: لله علي صوم شهر، يلزمه ثلاثون يومًا.\n(٢) البخاري ١/٤١٠ في الصلاة: باب الصلاة في السطوح والمنبر والخشب، وفي الجماعة: باب إنما جعل الإمام ليؤتم به، وفي صفة الصلاة: باب إيجاب التكبير وافتتاح الصلاة؛ وباب يهوي بالتكبير حين يسجد، وفي تقصير الصلاة، باب صلاة القاعد؛ وفي الصوم ٤/١٠٦: باب قول النبي ﷺ: إذا رأيتم الهلال فصوموا؛ وفي المظالم: باب الغرفة والعلية، وفي النكاح: باب قول الله تعالى: ﴿الرجال قوامون على النساء﴾ وفي الطلاق: باب قول الله تعالى: ﴿للذين يؤلون من نسائهم﴾ وفي الأيمان والنذور: باب من حلف لا يدخل على أهله شهرًا. وأخرجه الترمذي رقم (٦٩٠) في الصوم باب ما جاء أن الشهر يكون تسعًا وعشرين، والنسائي ٦/١٦٦، ١٦٧ في الإيلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٣٥) (٨/١٧٣) قال: حدثنا عبد العزيز بن عبد الله. وفي (٧/٤١) قال: حدثنا خالد بن مخلد. وفي (٧/٦٤) قال: حدثنا إسماعيل بن أويس، عن أخيه، ثلاثتهم - عبد العزيز، وخالد، وأبو بكر بن أبي أويس- عن سليمان بن بلال.\nوأخرجه البخاري (٣/١٧٧) قال: حدثنا ابن سلام، قال: حدثنا مروان بن معاوية.\nوأخرجه الترمذي (٦٩٠) قال: حدثنا علي بن حُجر، قال: حدثنا إسماعيل بن جعفر.\nوأخرجه النسائي (٦/١٦٦) قال: أخبرنا محمد بن المثنى، قال: حدثنا خالد بن الحارث.\nأربعتهم - سليمان، ومروان، وإسماعيل، وخالد- عن حميد، فذكره.","vol":"1","page":351},{"text":"١٣٨ - (خ م) أم سلمة - ﵂ -: أنَّ النبيَّ - ﷺ - حَلَفَ: لا يدخُلُ على بعض أهله شهرًا، فلمَّا مضَى تِسْعة وعشرون يومًا غَدا عليهم، أَو راحَ، فقيل له: يا نبيَّ الله، حلفْتَ أَن لا تدخُلَ عليهنَّ شهرًا؟ فقال: «إِنَّ الشهرَ يكونُ تسعًا وعشرين» . أَخرجه البخاري، ومسلم (١) .\n_________\n(١) البخاري ١١/٢١٢ و٢١٣ في النكاح، باب هجرة النبي ﷺ نساءه في غير بيوتهن، ومسلم رقم (١٠٨٥) في الصيام، باب الشهر يكون تسعًا وعشرين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣١٥) قال: حدثنا روح. والبخاري (٣/٣٥، ٧/٤١) قال: حدثنا أبو عاصم. وفي (٧/٤١) قال: حدثني محمد بن مقاتل. قال: أخبرنا عبد الله، ومسلم (٣/١٢٦) قال: حدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد.\n(ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا روح. (ح) وحدثنا محمد بن المثنى. قال: حدثنا الضحاك، يعني أبا عاصم، وابن ماجة (٢٠٦١) قال: حدثنا أحمد بن يوسف السلمي، قال: حدثنا أبو عاصم، والنسائي في الكبرى (تحفة الأشراف) (١٣/١٨٢٠١) عن يوسف بن سعيد، حجاج بن محمد.\nأربعتهم - روح، والضحاك أبو عاصم، وعبد الله بن المبارك، وحجاج بن محمد- عن ابن جريج، قال: أخبرني يحيى بن عبد الله بن محمد بن صيفي، أن عكرمة بن عبد الرحمن بن الحارث أخبره، فذكره.","vol":"1","page":353},{"text":"١٣٩ - (م) جابر بن عبد الله - ﵄ -: قال: اعتزل النبي - ﷺ - نساءهُ شهرًا، فخرجَ إلينا صباحَ تِسع وعشرين، فقال بعضُ القوم: يا رسول الله، إنَّمَا أَصبَحْنا لتسع وعشرين، فقال النبيُّ - ﷺ -: «إِن الشَّهر يكونُ تسعًا ⦗٣٥٤⦘ وعشرين»، ثم طَبَّقَ النبيُّ - ﷺ - يَدَيهِ ثلاثًا، مَرَّتَينِ بِأصابعِ يَدَيْهِ كُلِّها، والثَّالثة بتِسعٍ منها. أخرجه مسلم (١) .\n_________\n(١) رقم (١٠٨٤) في الصيام، باب الشهر يكون تسعًا وعشرين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢٩) قالك حدثنا روح، قال: حدثنا زكريا.\nوأخرجه أحمد (٣/٣٢٩) قال: حدثنا روح. ومسلم (٣/١٢٥) قال: حدثني هارون بن عبد الله، وحجاج بن الشاعر، قالا: حدثنا حجاج بن محمد. والنسائي في الكبرى (تحفة الأشراف) (٢٨١٩) عن يوسف بن سعيد، عن حجاج بن محمد، كلاهما -روح وحجاج- عن ابن جريج.\nوأخرجه أحمد (٣/٣٣٤) قال: حدثنا حُجَين، ويونس، ومسلم (٣/١٢٥) قال: حدثنا محمد بن رمح. (ح) وحدثنا قتيبة بن سعيد، أربعتهم - حجين، ويونس، وابن رمح، وقتيبة- عن الليث بن سعد.\nوأخرجه أحمد (٣/٣٤١) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\nأربعتهم - زكريا، وابن جريج، والليث، وابن لهيعة- عن أبي الزبير، فذكره.","vol":"1","page":353},{"text":"١٤٠ - (م س) ابن شهاب الزهري - ﵀ -: قال: إنَّ النبيَّ - ﷺ - «أَقسَمَ أَن لا يَدْخُلَ على أَزواجِهِ شهرًا» (١) .\nقال الزهري: فأخبرني عُرْوَةُ عن عائشة قالت: لمَّا مضى تسعٌ وعشرون ليلةً أعُدُّهُنَّ، دخل عَليَّ رسول الله ﷺ، قالت: بَدأ بي، فقلتُ: يا رسول الله، إنكَ أقْسَمْت أَنك لا تَدْخُلُ علينا شهرًا، وإنكَ دخلتَ مِنْ تسع وعشرين أعُدُّهُنَّ، قال: \" إن الشهر تسعٌ وعشرون \". أَخرجه مسلم والنسائي (٢) .\n_________\n(١) قال النووي: قوله: أن لا يدخل على أزواجه شهرًا، ثم دخل لما مضت تسع وعشرون ليلة، ثم قال \" الشهر تسع وعشرون \" وفي رواية: فخرج إلينا في تسع وعشرين، فقلنا: إنما اليوم تسع وعشرون، وفي رواية: فخرج إلينا في صباح تسع وعشرين، فقال: \" إن الشهر يكون تسعًا وعشرين \" وفي رواية: \" فلما مضى تسعة وعشرون يومًا غدا عليهم أو راح \" قال القاضي عياض ﵀: معناه كله بعد تمام تسعة وعشرين يومًا، يدل عليه رواية: \" فلما مضى تسعة وعشرون يومًا \" وقوله: \" صباح تسع وعشرين \" أي: صباح الليلة التي بعد تسعة وعشرين يومًا، وهي صبيحة ثلاثين، ومعنى \" الشهر تسع وعشرون \" أنه قد يكون تسعًا وعشرين، كما صرح به في بعض الروايات.\n(٢) مسلم رقم (١٠٨٣) في الصيام، باب الشهر يكون تسعًا وعشرين، والنسائي ٤/١٣٦و ١٣٧ في الصيام، باب كم الشهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٣) قال: حدثنا عبد الأعلى، عن مَعْمر، وفي (٦/١٦٣) قال: حدثنا عبد الرزاق، عن معمر. وفي (٦/١٨٥، ٢٦٣) قال: حدثنا كثير بن هشام. قال: حدثنا جعفر بن بُرْقان. وعبد بن حميد (١٤٨٣) قال: حدثنا كثير بن هشام، قال: حدثنا جعفر بن بُرْقان. ومسلم (٣/١٢٥) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وفي (٤/١٩٢) قال: حدثنا إسحاق بن إبراهيم الحنظلي، ومحمد بن أبي عمر. قال ابن أبي عمر: حدثنا. وقال إسحاق: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وابن ماجة (٢٠٥٣) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق، قال: أنبأنا معمر، والترمذي (٣٣١٨) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، عن معمر، والنسائي (٤/١٣٦) قال: أخبرنا نصر بن علي الجهضمي، عن عبد الأعلى، قال: حدثنا معمر. وفي (٦/١٦٠) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا محمد بن ثور، عن معمر.\nكلاهما عن الزهري، عن عروة بن الزبير، عن عائشة فذكره.\n- ورواه عنها يحيى بن عبد الرحمن بن حاطب:\nأخرجه أحمد في المسند (٦/٥١) .\n- ورواه عنها عمرة:\nأخرجه ابن ماجة [٢٠٦٠] .","vol":"1","page":354},{"text":"١٤١ - (خ ط) نافع مولى ابن عمر - ﵄: قال: قال ابن عمر: «إِذَا مَضَتْ أَربَعَةُ أَشهُرٍ، يُوقَفُ حتَّى يُطلِّق، ولا يَقَعُ عليه الطلاق، ⦗٣٥٥⦘ حتى يطلِّق، يعني المُؤلِي» .\nقال: ويُذكَرُ ذلك عن عُثمان، وعلي، وأَبي الدرداء، وعائشة، واثني عَشرَ رَجُلًا من أصحاب النبي - ﷺ -.\nوفي رواية: أنَّ ابنَ عمر كان يقولُ في الإيلاءِ الذي سمَّى الله - ﷿ (١) -: «لا يَحِلُّ لأحدٍ بعد الأجل، إِلا أن يُمسِكَ بالمعروفِ، أو يعزِم الطلاق، كما أمرَ اللهُ تعالى» . أخرجه البخاري.\nووافقه الموطأ على الرواية الأولى، وهذا لفظه: أنَّ ابن عمر كان يقول: «أَيُّمَا رَجُلٍ آلى من امرأتِهِ فإنَّهُ إِذَا مَضَتْ الأَربعَةُ الأَشهُرُ يُوقَفُ حتَّى يُطَلِّقَ أَوْ يَفيءَ، ولا يقع عليه طلاق إِذَا مَضَتِ الأَربعةُ الأشهر حتى يُوقَفَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يفيء: فاء يفيء: إذا رجع، أي يرجع إلى امرأته ويترك يمينه.\n_________\n(١) وهو ما في قوله تعالى ﴿للذين يؤلون من نسائهم تربص أربعة أشهر فإن فاؤوا فإن الله غفور رحيم. وإن عزموا الطلاق فإن الله سميع عليم﴾ [البقرة: ٢٢٧، ٢٢٦] .\n(٢) البخاري ١١/٣٤٦ في الطلاق، باب قوله تعالى: ﴿للذين يؤلون من نسائهم تربص أربعة أشهر﴾ والموطأ ٢/٥٥٦ في الطلاق، باب الايلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أثر صحيح: أخرجه البخاري في الطلاق عن قتيبة، عن الليث بن سعد، عن ابن نافع به، ومالك في الموطأ [١٢١٣] عن نافع فذكره.\nقلت: عزاه الزرقاني في شرح الموطأ لابن أبي شيبة وصحح سنده على شرطهما. وفيه عن ابن عباس، وابن عمر﵃ - شرح الموطأ (٣/٢٢٥) ط. دار الكتب العلمية.","vol":"1","page":354},{"text":"١٤٢ - (خ س) ابن عباس - ﵄ - قال: «أصبحنا يومًا، ونساءُ النبيّ - ﷺ - يَبكِينَ، عندَ كُلِّ امرأَةٍ مِنهُنَّ أَهْلُها، فخرجتُ إلى المسجد. فإِذَا هو مَلآنُ من النَّاس، فجاءَ عُمَرُ بن الخطاب، فَصَعِدَ إلى النبي - ﷺ - وهو في غُرْفَةٍ له، فسلَّم، فلم يُجِبْهُ أَحدٌ، ثم سلّم، فلم يُجِبه أَحدٌ، فناداهُ، فدَخَلَ ⦗٣٥٦⦘ علَى النبيّ - ﷺ -، فقال: أَطَلَّقْتَ نساءَك؟ قال: لا، ولكن آلَيتُ منهن شهرًا» . فمكثَ تسعًا وعشرين، ثم دخل على نسائه. أَخرجه البخاري، والنسائي.\nوزاد النسائيَ: فقيل: يا رسول الله، أَليس قد آليتَ على شَهْرٍ؟ قال: «الشَّهرُ تسعٌ وعشرون (١)» .\n_________\n(١) البخاري ١١/٢١٣ و٢١٤ في النكاح، باب هجرة النبي ﷺ لنسائه في بيوتهن والنسائي ٦/١٦٦ و١٦٧ في الطلاق، باب الايلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه البخاري (٧/٤١) قال: ثنا علي بن عبد الله، والنسائي (٦/١٦٦) قال: أخبرنا أحمد بن عبد الله ابن الحكم البصري.\nكلاهما قالا: حدثنا مروان بن معاوية، قال: ثنا أبو يعفور، عن أبي الضحى عن ابن عباس فذكره.","vol":"1","page":355},{"text":"١٤٣ - (ط) علي بن أبي طالب - ﵁ -: كان يقول: «إِذَا آلى الرجلُ من امرأَته لم يقع عليه طلاقُ، وإنْ مَضَتِ الأربعةُ الأشهُرُ حتى يُوَقفَ، فإمَّا أَنْ يُطَلِّقَ، وإِمَّا أَنْ يَفيءَ» . أَخرجه الموطأ (١) .\nوقال مالك: من حَلَفَ لامرأَتِهِ أَلا يَطأَها حتَّى تَفْطِمَ وَلَدَهَا، فإن ذلك لا يكون إِيلاءً، وقد بلغني أَنَّ عليَّ بن أَبي طالب سُئِلَ عن ذلك، فلم يَرَهُ إِيلاءً.\n_________\n(١) ٢/٥٥٦ في الطلاق، باب الايلاء وفي سنده انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: قال مالك [١٢١٢] حدثني جعفر بن محمد، عن أبيه، عن علي فذكره.\nقلت: قال الزرقاني: وفيه انقطاع لأن محمدًا لم يدرك عليًّا لكن قد رواه ابن أبي شيبة بإسناد صحيح. أه. شرح الموطأ (٣/٢٢٤، ٢٢٥) .","vol":"1","page":356},{"text":"١٤٤ - (ت) عائشة - ﵂ -: قالت: «آلى رسول اللهﷺ - من نسائه، وحَرَّم، فَجَعَل الحرام حلالًا، وجَعل في اليمين الكفَّارة» . أخرجه الترمذي (١) . ⦗٣٥٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فجعل الحرام حلالًا: قوله: فجعل الحرام حلالًا، يعني: ما كان قد حرَّمه على نفسه من نسائه بالإيلاء، عاد فأحله، وجعل في اليمين الكفارة.\nوكفارة اليمين تجيء في كتاب الأيمان، من حرف الياء.\n_________\n(١) رقم (١٢٠١) في الطلاق، باب الايلاء، وقال الحافظ في الفتح ٩/٣٥١: ورجاله موثقون لكن رجح الترمذي إرساله على وصله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول صوابه الإرسال: أخرجه ابن ماجة (٢٠٧٢)، والترمذي (١٢٠١): كلاهما عن الحسن بن قزعة البصري، قال: ثنا مسلمة ابن علقمة، قال: أنبأنا داود بن علي عن عامر، عن مسروق، عن عائشة فذكره.\nقلت: قال أبو عيسى الترمذي: وفي الباب عن أنس، وأبي موسى، حدث مسلمة بن علقمة عن داود، رواه علي بن مسهر، وغيره عن داود عن الشعبي، مرسلًا. وليس فيه مسروق عن عائشة، وهذا أصح من حديث مسلمة.","vol":"1","page":356},{"text":"<span data-type=\"title\" id=toc-105>الكتاب الثامن: في الأسماء والكنى</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-106>الفصل الأول: في تحسين الأسماء: المحبوب منها والمكروه</span>\n١٤٥ - (د) أبو الدرداء - ﵁ - قال:قال رسولُ الله - ﷺ -: «إِنَّكُم تُدْعَونَ يومَ القِيامَةِ بِأسمائِكُمْ وأَسماءِ آبائِكُمْ، فَأَحسِنُوا أَسماءَكُم» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٤٨) في الأدب، باب تغيير الأسماء، وأخرجه ابن حبان في \" صحيحه \"، ورجاله ثقات، إلا أن فيه انقطاعًا بين عبد الله بن أبي زكريا وأبي الدرداء، فإنه لم يدركه كما نص عليه المنذري وابن حجر وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف إسناده منقطع: أخرجه أحمد (٥/١٩٤) قال: حدثنا عفان. وعبد بن حُميد (٢١٣) قال: حدثني عمرو بن عون، والدارمي (٢٦٩٧) قال: حدثنا عفان بن مسلم، وأبو داود (٤٩٤٨) قال: حدثنا عمرو بن عون. (ح) وحدثنا مُسدِّد.\nثلاثتهم - عفان، وعمرو، ومُسَدَّد - عن هشيم، قال: أخبرنا داود بن عمرو، عن عبد الله بن أبي زكريا الخزاعي، فذكره.\n* قال أبو داود: ابن أبي زكريا لم يدرك أبا الدرداء.","vol":"1","page":357},{"text":"١٤٦ - (م ت د) ابن عمر - ﵄ -: قال: قال رسولُ الله - ﷺ -: «أحبُّ الأسماءِ إلى الله تعالى عبدُ الله، وعبدُ الرحمن» . أَخرجه مسلم، والترمذي، وأبو داود (١) .\n_________\n(١) مسلم رقم (٢١٣٢) في الآداب، باب النهي عن التكني بأبي القاسم وبيان ما يستحب من الأسماء، والترمذي رقم (٢٨٣٥) في الأدب، باب رقم ٦٤، وأبو داود ٢/٥٨٤ في الأدب، باب تغيير الأسماء وقال القرطبي: يلتحق بهذين الاسمين ما كان مثلهما كعبد الرحيم وعبد الملك وعبد الصمد، وإنما كانت أحب إلى الله لأنها تضمنت ما هو وصف واجب لله، وما هو وصف للإنسان وواجب له وهو العبودية، ثم أضيف العبد إلى الرب إضافة حقيقة فصدقت أفراد هذه الأسماء، وشرفت بهذا التركيب، فحصلت لها هذه الفضيلة. وقال غيره الحكمة في الاقتصار على الاسمين أنه لم يقع في القرآن إضافة عبد إلى اسم من أسماء الله تعالى غيرهما، قال الله تعالى: ﴿وأنه لما قام عبد الله يدعوه﴾ وقال في آية أخرى: ﴿وعباد الرحمن﴾ ويؤيده قوله تعالى: ﴿قل ادعوا الله أو ادعوا الرحمن﴾ .","vol":"1","page":358},{"text":"١٤٧ - (د س) وهب الجشمي (١) - ﵁وكانت له صحبة: قال: «قال رسولُ الله - ﷺ -: تَسَمَّوْا بِأَسماءِ الأَنبياء، وأَحبُّ الأسماءِ إِلى الله تعالى: عبد اللهِ، وعبد الرحمنِ، وأصدَقُها حارثٌ وهمَّامٌ، وأَقْبَحُها حَرْبٌ، ومُرَّةٌ» . هذا لفظ أَبي داود. وأخرجه النسائي إلى قوله: عبد الرحمن، وزاد فيه زيادةً في ذكر الخيل، والوصية بها، واختيارها.\nوهو بطوله مذكور في كتاب السَّبْق من حرف السين.\nوقد أَخرج أبو داود أَيضًا ذِكْر الخَيْل، مثلَ النسائي مُفردًا، فيكون النسائي قد جمع المعنيين، وأبو داود فَرَّقَهُما (٢) . ⦗٣٥٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أصدقُها حارث وهمَّام: الحارث: الكاسب، والاحتراث: الاكتساب، وهمَّام: فعّال من هَمَّ يَهمُّ فهو هام، وإنما كان همام أصدق الأسماء؛ لأن الإنسان كاسب وهمام بالطبع، ولا يكاد يخلو من كسب وهمّ.\nوأقبحُها حَرْبٌ: وإنما كان حربٌ ومُرَّة أقبح الأسماء؛ لأن الحرب مما يُتَفَاءَل بها، وتُكره لما فيها من القتل والأذى.\nوأما مُرَّة فلأن معناه: المرُّ، والمرُّ كَريه بغيض إلى الطباع، أو لأنه كنيةُ إبليس، فإن كنيته أبو مُرة.\n_________\n(١) في المطبوع \" الخشني \" وهو تحريف.\n(٢) أبو داود رقم (٤٩٥٠) في الأدب، باب تغيير الأسماء، والنسائي ٦/٢١٨ و٢١٩ في الخيل، باب ما يستحب من شية الخيل، وفي سنده عقيل بن شبيب وهو مجهول، لكن يشهد لبعضه حديث ابن عمر المتقدم، وحديث المغيرة بن شعبة عند مسلم رقم (٢١٣٥) مرفوعًا أنهم كانوا يسمون بأنبيائهم ⦗٣٥٩⦘ والصالحين قبلهم. وأخرج البخاري في \" الأدب المفرد \" حديث يوسف بن عبد الله بن سلام قال: سماني النبي ﷺ يوسف ... قال الحافظ: في الفتح ١٠/٤٨٦ وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٤) (٤٧٧٤) قال: حدثنا وكيع، قال: حدثنا العُمري، وفي (٢/١٢٨) (٦١٢٢) قال: حدثنا عبد الوهاب بن عطاء، قال: أخبرنا عبد الله. والدارمي (٢٦٩٨) قال: أخبرنا محمد بن كثير، قال: أخبرنا عبد الله بن عمر. ومسلم (٦/١٦٩) قال: حدثني إبراهيم بن زياد، وهو الملقب بسَبَلان، قال: أخبرنا عباد بن عباد، عن عُبيدالله بن عمر، وأخيه عبد الله، سمعه منهما سنة أربع وأربعين ومئة. وأبو داود (٤٩٤٩) قال: حدثنا إبراهيم بن زياد، قال: حدثنا عباد بن عباد، عن عُبيدالله. وابن ماجة (٣٧٢٨) قال: حدثنا أبو بكر، قال: حدثنا خالد بن مخلد، قال: حدثنا العُمري، والترمذي (٢٨٣٣) قال: حدثنا عبد الرحمن بن الأسود أبو عمرو الوراق البصري، قال: حدثنا معمر بن سليمان الرقي، عن علي بن صالح المكي، عن عبد الله بن عثمان. وفي (٢٨٣٤) قال: حدثنا عقبة بن مكرم العمي البصري، قال: حدثنا أبو عاصم، عن عبد الله بن عمر العمري.\nثلاثتهم - عبد الله بن عمر العمري، وعبيد الله بن عمر، وعبد الله بن عثمان- عن نافع، فذكره.","vol":"1","page":358},{"text":"١٤٨ - (خ م ت د) أبو هريرة - ﵁ -: أنَّ رسولَ الله - ﷺ - قال: «إِنَّ أَخْنَعَ اسم عند الله: رجلٌ تَسَمَّى مَلِك الأمْلاك» .\nزاد في رواية: «لا مالك إِلا الله»، قال سفيان: مثلُ «شاهان شَاهْ (١)» . ⦗٣٦٠⦘\nوقال أحمد بنُ حنبل: سألت أَبا عَمْرو عن «أَخْنع»، فقال: «أَوضَعُ» . هذه رواية البخاري، ومسلم.\nوأَخرجه الترمذي، وأبو داود مثلَها، وزاد فيها: يوم القيامة، بعد قوله: عند الله.\nوللبخاري، وأبي داود أيضًا: قال أَخْنى (٢) الأسماء يوم القيامة عند الله: رجل تَسمَّى مَلِك الأملاك.\nولمسلم: أَغْيَظُ رجُلٍ على الله يومَ القيامة وأَخْبَثُهُ، رَجُلٌ تَسمَّى ملك الأملاك، لا مَلك إِلا اللهُ.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أخنع: الخانع: الذليل.\nأخنى: والخنا: الفحش.\n_________\n(١) قال الحافظ: وقد تعجب بعض الشراح من تفسير سفيان بن عيينة، اللفظة العربية باللفظة العجمية، وأنكر ذلك آخرون، وهو غفلة منهم عن مراده، وذلك أن لفظ \" شاهان شاه \" كان قد كثر التسمية به في ذلك العصر، فنبه سفيان على أن الاسم الذي ورد الخبر بذمه لا ينحصر في ملك الأملاك، بل كل ما أدى معناه بأي لسان كان، فهو مراد بالذم.\nواستدل بهذا الحديث على تحريم التسمي بهذا الاسم لورود الوعيد الشديد، ويلتحق به ما في معناه ⦗٣٦٠⦘ مثل أحكم الحاكمين، وسلطان السلاطين، وأمير الأمراء. وقال بعض العلماء: وفي معنى ذلك كراهية التسمية بقاضي القضاة. وحاكم الحكام، وحاكم الحكام في الحقيقة هو الله، وقد كان جماعة من أهل الدين والفضل يتورعون عن إطلاق لفظ قاضي القضاة وحاكم الحكام قياسًا على ما يبغضه الله ورسوله من التسمية بملك الأملاك.\n(٢) البخاري ١٣/٢١١ في الأدب، باب أبغض الأسماء إلى الله. ومسلم رقم (٢١٤٣) في الأدب، باب تحريم التسمي بملك الأملاك، والترمذي رقم (٢٨٣٩) في الأدب، باب (٦٥) . وأبو داود رقم (٤٩٦١) في الأدب، باب تغيير الأسماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٢٧)، وأحمد (٢/٢٤٤) قالا:\nحدثنا سفيان، والبخاري (٨/٥٦)، وفي الأدب المفرد (٨١٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، وفي (٨/٥٦) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. ومسلم (٦/١٧٤) قال: حدثنا سعيد بن عمرو الأشعثي، وأحمد بن حنبل، وأبو بكر بن أبي شيبة، قال الأشعثي: أخبرنا. وقال الآخران: حدثنا سفيان بن عيينة. وأبو داود (٤٩٦١) قال: حدثنا أحمد بن حنبل. قال: حدثنا سفيان بن عيينة. والترمذي (٢٨٣٧) قال: حدثنا محمد بن ميمون المكي. قال: حدثنا سفيان.\nكلاهما - سفيان بن عيينة، وشعيب بن أبي حمزة- قالا: حدثنا أبو الزناد، عن الأعرج، فذكره.","vol":"1","page":359},{"text":"١٤٩ - (م د) جابر بن عبد الله - ﵁ - قال: أَراد رسولَ الله - ﷺ - أَن ينهى عن أَن يُسمَّى بـ: يَعْلَى، وبَرَكَة، وأَفلح، ويَسار، ونافع، ⦗٣٦١⦘ وبنحو ذلك، ثم رأَيتُه سكتَ بعد عنها، ولم يَقُلْ شيئًا، ثم قُبِضَ رسول الله - ﷺ - ولَم ينه عنها. هذه رواية مسلم.\nوفي رواية أبي داود: قال: قال رسول الله - ﷺ -: «إِن عِشْتُ إن شاء اللهُ أَنهى أُمتي أن يُسمُّو نافعًا، وأفلحَ، وبركة» .\nقال الأعمش: ولا أدري أذَكَر «نافعًا» أم لا؟ فإنَّ الرجل يقول: أَثَمَّ بركة؟ فيقولون: لا.\nوفي أخرى له نحوه، ولم يذكر «بركة» (١) .\n_________\n(١) مسلم رقم (٢١٣٨) في الآداب، باب كراهة التسمية بالأسماء القبيحة، وأبو داود رقم (٤٩٦٠) في الأدب، باب تغيير الأسماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣٦) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\nوأخرجه أحمد (٣/٨٨٣) قال: حدثنا مؤمل، قال: حدثنا سفيان.\nوأخرجه البخاري في الأدب المفرد (٨٣٤) قال: حدثنا المكي. ومسلم (٦/١٧٢) قال: حدثنا محمد بن أحمد بن أبي خلف، قال: حدثنا روح -كلاهما المكي وروح- قالا: حدثنا ابن جريج.\nثلاثتهم - ابن لهيعة، وسفيان، وابن جريج- عن أبي الزبير، فذكره.\nقلت: أما إسناد أبي داود فهو من رواية أبي سفيان عن جابر:\nأخرجه عبد بن حميد (١٠١٩) قال: حدثنا محمد بن عبيد. والبخاري في الأدب المفرد (٨٣٣) قال: حدثنا عمر بن حفص، قال: حدثنا أبي، وأبو داود (٤٩٦٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد ابن عبيد.\nكلاهما - محمد بن عبيد، وحفص- قالا: حدثنا الأعمش، عن أبي سفيان، فذكره.","vol":"1","page":360},{"text":"١٥٠ - (م ت د) سمرة بن جندب - ﵁ -: قال: قال رسولُ الله - ﷺ -: «لا تُسَمِّ غُلامَك رَباحًا، ولا يَسارًا، ولا أفلَحَ، ولا نافعًا» . هذه رواية الترمذي، وأَبو داود.\nوأَخرجه مسلم قال: قال رسول الله - ﷺ -: «أَحبُّ الكلام إلى الله أربعٌ: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، لا يَضُرُّكَ بِأَيِّهِنَّ بدأتَ، لا تُسمِّينَّ غُلامَكَ يَسارًا، ولا رباحًا، ولا نَجيحًا، ولا أَفْلح، فإنك تقول: أَثَمَّ هو؟ فيقول: لا، إِنَّمَا هنَّ أَربَعٌ، فلا تزيدُنَّ عليَّ (١)» . ⦗٣٦٢⦘\nوأَخرجه أَبو داود أيضًا مثل مسلم، إِلا أنه أسقط المعنى الأول (٢) .\n_________\n(١) \" فلا تزيدن علي \" هو بضم الدال، ومعناه: الذي سمعته أربع كلمات، وكذا رويته لكم، فلا تزيدوا علي في الرواية، ولا تنقلوا عني غير الأربع، وليس فيه منع القياس على الأربع، إن كان يلحق بها ما في معناها. ⦗٣٦٢⦘ قال النووي: قال أصحابنا: تكره التسمية بهذه الأسماء المذكورة في الحديث، وما في معناها، ولا تختص الكراهة بها وحدها، وهي كراهة تنزيه لا تحريم، والعلة في الكراهة: ما بينه النبي ﷺ في قوله: \" فإنك تقول: أثم هو؟ فيقول: لا \" فيكره لبشاعة الجواب، وربما أوقع بعض الناس في شيء من الطيرة.\nوأما قوله: \" أراد النبي ﷺ أن ينهى عن هذه الأسماء \" فمعناه: أراد أن ينهى عنها نهي تحريم فلم ينه، وأما النهي الذي هو لكراهة التنزيه، فقد نهي عنه في الأحاديث الباقية.\n(٢) مسلم رقم (٢١٣٧) في الأدب، باب كراهة التسمية بالأسماء القبيحة، والترمذي رقم (٢٨٣٨) في الأدب، باب رقم (٦٥) وأبو داود ٢/٥٨٦ في الأدب، باب تغيير الأسماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، وفي (٥/١٠) قال: حدثنا حسن بن موسى، قال: حدثنا زهير. وفي (٥/٢١) قال: حدثنا يحيى بن آدم، قال: حدثنا زهير.\nومسلم (٦/١٧٢) قال: حدثنا أحمد بن عبد الله بن يونس، قال: حدثنا زهير.\n(ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرني جرير. (ح) وحدثني أمية بن بسطام، قال: حدثنا يزيد بن زريع، قال: حدثنا رَوح وهو ابن القاسم. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد ابن جعفر قال: حدثنا شعبة.\nوأبو داود (٤٩٥٨) قال: حدثنا النفيلي، قال: حدثنا زهير. والترمذي (٢٨٣٦) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، عن شُعبة. والنسائي في عمل اليوم والليلة (٨٤٦) قال: أخبرني محمد بن قدامة، عن جرير. أربعتهم - شعبة، وزهير، وجرير، وروح- عن منصور، عن هلال بن يساف.\nوأخرجه أحمد (٥/١٢) قال: حدثنا مُعْتَمِر بن سليمان، والدارمي (٢٦٩٩) قال: أخبرنا زكريا بن عدي، قال: حدثنا معتمر. ومسلم (٦/١٧١) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، قال أبو بكر: حدثنا. وقال يحيى: أخبرنا معتمر بن سليمان. وفي (٦/١٧٢) قال: حدثنا قُتيبة بن سعيد، قال: حدثنا جرير. وأبو داود (٤٩٥٩) قال: حدثنا أحمد بن حنبل، قال: حدثنا المعتمر، وابن ماجة (٣٧٣٠) قال: حدثنا أبوبكر، قال: حدثنا المعتمر بن سليمان، كلاهما - معتمر، وجرير- عن الركين بن الربيع.\nوأخرجه النسائي في عمل اليوم والليلة (٨٤٥) قال: أخبرنا الحسن بن عيسى، قال: حدثنا عبد الصمد، قال: حدثنا أبي، قال: حدثنا محمد بن جُحادة، عن منصور، عن عمارة بن عُمير.\nثلاثتهم - هلال، والرُّكين، وعمارة - عن الربيع بن عُميلة، فذكره.\n* رواية منصور، عن هلال بن يَسَاف، جاءت مطولة ومختصرة بحسب الرواة عن منصور.\n* رواية الرُّكين بن الربيع، جاءت مختصرة على «لا تُسَمِّينَّ غلامك ...» الحديث.\n* رواية عمارة جاءت مختصرة على أوله: «أحبُّ الكلامِ إلى الله أربع ...» الحديث ليس فيه: لا تُسَمِّينَّ غلامك.\n* أخرجه أحمد (٥/١١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/٢٠) قال: حدثنا وكيع، قال: حدثنا سفيان. وابن ماجة (٣٨١١) قال: حدثنا أبو عمر، حفص بن عمرو، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، والنسائي في عمل اليوم والليلة (٨٤٧) قال: أخبرنا محمد بن بشار، عن محمد، قال: حدثنا شعبة.\nكلاهما عن سلمة بن كهيل، عن هلال بن يساف، عن سمرة، فذكره.\nقلت: ليس في هذا الإسناد ذكر الربيع بن عميلة!! .","vol":"1","page":361},{"text":"١٥١ - (ت) عمر - ﵁ -: قال: قال رسولُ الله - ﷺ -: «لأَنهيَنَّ أَن يُسمَّى رافعٌ، وبركة، ويَسارٌ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n رباح: لغة في الربح، واليسار: الغنى.\n_________\n(١) رقم (٢٨٣٧) في الأدب، باب رقم ٦٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول والصواب حديث جابر المتقدم.\nأخرجه ابن ماجة (٣٧٢٩) قال: حدثنا نصر بن علي. والترمذي (٢٨٣٥) قال: حدثنا محمد بن بشار.\nكلاهما - نصر ومحمد- قالا: حدثنا أبو أحمد، قال: حدثنا سفيان، عن أبي الزبير، عن جابر، فذكره.\n* قال الترمذي: المشهور عند الناس هذا الحديث - عن جابر، عن النبي -ﷺ- وليس فيه (عن عمر) .","vol":"1","page":362},{"text":"١٥٢ - (د) أسلم مولى عمر - ﵄ -: أَن عمر - ﵁ - ضرب ابنًا له تكنَّى أبا عيسى، وإن المغيرة بن شُعبة تكنَّى أَبا عيسى. فقال له عمر: «أَمَا يكفيك أن تُكْنَى بأبي عبد الله، فقال: إِنَّ رسولَ الله - ﷺ - كَنَانِي أَبا عيسى، فقال: إِنَّ رسولَ الله - ﷺ - قد غُفِرَ له ما تقدم من ذنبه، وما تأخر، وإِنَّا بعد في جَلحَتنا، فلم يَزَلْ يُكْنَى بأبي عبد الله حتى هَلَك» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n جَلْحَتِنَا: قال الأزهري: الجَلْحَةُ: واحدة الجِلاح، وهي الرؤوس، ⦗٣٦٣⦘ ومعناه: وإنا بعدُ في عِداد أقراننا وإخواننا، لم ندر ما يُصْنَع بنا.\n_________\n(١) ٢/٥٨٧ في الأدب، باب الألقاب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود [٤٩٦٣] قال: ثنا هارون بن زيد بن أبي الزرقاء، قال: ثنا أبي قال: ثنا هشام بن سعد، عن زيد بن أسلم، عن أبيه، فذكره.","vol":"1","page":362},{"text":"١٥٣ - (ط) يحيى بن سعيد القطان - ﵀ -: أن رسولَ الله - ﷺ - قال لِلَقْحةٍ تُحْلَبُ: «من يَحْلُبُ هذه؟» فقام رجل، فقال له رسول الله - ﷺ -: «ما اسمك؟» فقال له الرجل: مُرَّةُ، فقال له رسول الله - ﷺ -: «اجلِسْ»، ثم قال: «من يَحْلُبُ هذه؟» فقام رجلٌ، فقال له رسولُ الله - ﷺ -: «ما اسمك؟»، فقال له الرجل: حَرْبٌ، فقال له رسول الله - ﷺ -: «اجلس» . ثم قال: «من يحلب هذه؟» فقام رجلٌ، فقال له رسول الله - ﷺ -: «ما اسمُكَ؟» . فقال: يَعيش، فقال له رسولُ الله - ﷺ -: «احْلُبْ» . أَخرجه الموطأ (١) .\nٍ\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الَّلْقحَةُ) - بفتح اللام وكسرها - ذات اللبن من الإبل، وجمعها: لقاح،وقيل: هي الحديثة النتاج.\n_________\n(١) ٢/٩٧٣ في الاستئذان، باب ما يكره من الأسماء، وهو مرسل أو معضل، وقد وصله ابن عبد البر من طريق ابن وهب عن ابن لهيعة عن الحارث بن يزيد، عن عبد الرحمن بن جبير، عن يعيش الغفاري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال مالك [١٨٨٥] الكتاب الجامع - باب ما يكره من الأسماء قال: عن يحيى بن سعيد أن رسول الله - ﷺ - فذكره.\nقلت: قال الزرقاني: مرسل أو معضل وصله ابن عبد البر من طريق ابن وهب عن ابن لهيعة عن الحارث ابن يزيد عن عبد الرحمن بن جبير عن يعيش الغفاري. أه. شرح الموطأ (٤/٤٨٩) .\nقلت: عزاه الحافظ في الإصابة [٩٣٦٧] لابن سعد من طريق ابن لهيعة أيضًا، وعزاه لابن قانع من وجه آخر، عن ابن لهيعة فقال في السند: عن يعيش الأنصاري، وفرق بينه الحافظ وبيّن يعيش بن طخفة.","vol":"1","page":363},{"text":"<span data-type=\"title\" id=toc-107>الفصل الثاني: فيمن سماه النبي ﷺ إبتداءً</span>\n١٥٤ - (خ م) سهل بن سعد السعدي - ﵁ -: أنَّ رجُلًا ⦗٣٦٤⦘ جاء إلى سَهْل بن سعدٍ، فقال: هذا فلانٌ - لأمير المدينةِ - يَذكُرُ عليًّا عند المنبر، قال: فيقول ماذا؟ قال: يقول أبو تُرَابٍ، فَضَحِكَ، وقال: واللهِ ما سماه به إلا النبيُّ - ﷺ -، وما كان له اسمٌ أحبَّ إليه مِنْهُ، فَاسْتَطْعَمْتُ (١) الحديثَ سهلًا، وقلتُ: يا أَبا عباس، كيف؟ قال: دخل عليٌّ على فاطمة - ﵂ - ثم خَرَجَ، فاضْطَّجَعَ في المسجد، فقال النبي - ﷺ -: «أَين ابْنُ عَمِّك؟» قالت: في المسجد، فخرج النبي - ﷺ - فَوَجْدَ رِدَاءهُ قَدْ سَقَطَ عن ظهره، وخَلَصَ التُّرابُ إلى ظهره، فجعل يُمسَحُ عن ظهره، ويقول: اجلس أَبا تراب- مرتين.\nوفي رواية قال: جاء رسول الله - ﷺ - بيْت فاطمةَ فلم يجد عليًّا في البيت، فقال: «أَين ابْنُ عَمِّك؟» فقالت: كان بيني وبينه شيءٌ، فغاضبني، فخرج، فلم يَقِلْ عندي، فقال رسولُ الله - ﷺ - لإنسانٍ: «انظر أَين هو؟» فقال: يا رسول الله، هو في المسجد راقدٌ، فجاءه رسولُ الله - ﷺ - وهو مضطجع، قد سَقَطَ رداؤه عن شِقِّهِ، فأصابه ترابٌ، فَجَعَلَ رسولُ الله - ﷺ - يقول: «قُمْ أَبا تُراب، قُم أَبا تُراب» . أَخرجه البخاريُّ ومسلم (٢) . ⦗٣٦٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فلم يَقل عندي، أي: لم يَقْض القائلة عندي.\n_________\n(١) \" استطعمت \" أي طلبت منه أن يحدثني به. وقول علي ﵁: \" إذا استطعمكم الإمام فأطعموه \" أي: إذا استفتح فافتحوا عليه.\n(٢) البخاري ١/٤٤٦ في الصلاة، باب نوم الرجال في المساجد، وفي فضائل أصحاب النبي ﷺ، باب مناقب علي بن أبي طالب، وفي الأدب، باب التكني بأبي تراب، وفي الاستئذان، باب القائلة في المسجد. وأخرجه مسلم رقم (٢٤٠٩) في فضائل الصحابة، باب من فضائل علي بن أبي طالب ﵁. ⦗٣٦٥⦘\nقال الحافظ: وفيه من الفوائد جواز القائلة في المسجد، وممازحة المغضب بما لا يغضب منه، بل يحصل به تأنيسه، وفيه التكنية بغير الولد وتكنية من له كنية، والتقليب بالكنية لمن لا يغضب، وفيه مداراة الصهر وتسكينه من غضبه، ودخول الوالد بيت ابنته بغير إذن زوجها حيث يعلم رضاه، وأنه لا بأس بإبداء المنكبين في غير الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/١٢٠) (٨/٧٧) قال: حدثنا قُتيبة بن سعيد، قال: حدثنا عبد العزيز بن أبي حازم، وفي (٥/٢٣) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز بن أبي حازم. وفي (٨/٥٥) . وفي الأدب المفرد (٨٥٢) قال: حدثنا خالد بن مخلد، قال: حدثنا سُليمان بن بلال، ومسلم (٧/١٢٣) قال: حدثنا قُتيبة بن سعيد، قال: حدثنا عبد العزيز -يعني ابن أبي حازم-.\nكلاهما - عبد العزيز، وسليمان - عن أبي حازم، فذكره.","vol":"1","page":363},{"text":"١٥٥ - (خ م) أسماء بنت أبي بكر - ﵂ وعن أبيها -: أَنَّها حَمَلتْ بعبد الله بن الزبير بمكة، قالت: فخرجتُ وأَنا مُتمٌّ، فقدمتُ المدينة فنزلتُ بقُباء، فولدتُه بقباء، ثُمَّ أَتَيْتُ رسُولَ الله - ﷺ -، فوضعهُ في حجْرِهِ، ثُمَّ دعا بتمرةٍ فَمضَغها، ثُمَّ تَفَلَ في فيه، فكان أَوَّل شيءٍ دخَل جوفَهُ: ريق رسول الله - ﷺ -، ثُمَّ حَنَّكَهُ بالتمرةِ، ثم دَعا لهُ، وبرَّكَ عليه، فكان أوَّل مولودٍ وُلِدَ في الإِسلام (١) .\nزاد في رواية: «ففرحُوا به فرحًا شديدًا؛ لأنَّهم قيل لهم: إِنَّ اليهود قد سحَرَتْكُمْ، فلا يُولَد لكم» .\nأخرجه البخاري، ومسلم عن أسماء، ولم يذكرا فيه «وسَمَّاه» .\nوأَخْرَجاهُ عن عائشةَ بنحوه، وقالا فيه: «وسمَّاهُ عبدَ الله (٢)» . ⦗٣٦٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n مُتِمُّ: امرأة مُتِمٌّ: إذا كانت حاملًا، وقد دَنَا ولادها.\nبقباء: قباء - بالمد - موضع بالمدينة معروف، يُصرَف ولا يُصْرف.\nتفل: التفل: أن يبصُقَ أقل شيء، وهو فوق النَّفث.\nحَنَّكَه: التحنيك: أن يَدْلكَ بالتَّمر حنك الصبي.\nوبَرَّك عليه: التبريك على الولد: أن يدعو له بالبركة.\n_________\n(١) يريد: أن عبد الله بن الزبير: أول مولود بالمدينة من المهاجرين، وكان النعمان بن بشير أول من ولد بالمدينة من الأنصار بعد مقدم النبي ﷺ.\n(٢) البخاري ٧/١٩٤، في فضائل أصحاب النبي ﷺ، باب في هجرة النبي ﷺ و١٢/٥ في العقيقة، باب تسمية المولود، وأخرجه مسلم رقم (٢١٤٦) في الآداب، باب استحباب تحنيك المولود عند ولادته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٤٧) قال: حدثنا أبو أسامة. والبخاري (٥/٧٨) قال: حدثني زكريا بن يحيى، عن أبي أسامة. وفي (٧/١٠٨) قال: حدثنا إسحاق بن نصر. قال: حدثنا أبو أسامة، ومسلم (٦/١٧٥، ١٧٦) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا أبو أسامة.\n(ح) وحدثنا أبو بكر بن أبي شَيبة. قال: حدثنا خالد بن مَخْلد، عن علي بن مُسْهِر.\nكلاهما - أبو أسامة، وعلي بن مُسْهِر - عن هشام بن عُروة، عن أبيه، فذكره.","vol":"1","page":365},{"text":"١٥٦ - (خ م) أبو موسى الأشعري - ﵁ -: قال: وُلِدَ لي غُلامٌ، فأَتَيْتُ به رسول الله - ﷺ -، فَسَمَّاهُ إِبراهيمَ، وحنَّكَهُ بتمرةٍ ودعا له بالبركة، ودَفَعَهُ إِليَّ، وكان أكبرَ وَلَدِ أَبي موسى. أَخرجه البخاري، ومسلم (١) .\n_________\n(١) البخاري في العقيقة، باب تسمية المولود غداة يولد لمن يعق عنه وتحنيكه، ومسلم رقم (٢١٤٥) في الآداب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٩٩) قال: حدثنا عبد الله بن محمد، وقال عبد الله بن أحمد: وسمعته أنا من عبد الله بن محمد. والبخاري (٧/١٠٨) قال: حدثني إسحاق بن نصر. وفي (٨/٥٤) . وفي الأدب المفرد (٨٤٠) قال: حدثنا محمد بن العلاء. ومسلم (٦/١٧٥) قال: حدثنا أبو بكر بن أبي شيبة، وعبد الله ابن براد الأشعري، وأبو كريب.\nأربعتهم - عبد الله بن محمد أبو بكر بن أبي شيبة، وإسحاق بن نصر، وأبو كريب، وعبد الله بن براد- قالوا: حدثنا أبو أسامة، عن بُريد بن عبد الله بن أبي بردة، عن أبي بُردة، فذكره.","vol":"1","page":366},{"text":"١٥٧ - (خ م د) أنس بن مالك - ﵁ -: قال: كان ابنٌ لأبي طلحة يَشْتَكِي، فخرجَ أبو طلحةَ فَقُبِضَ الصبيُّ، فلمَّا رَجَعَ أَبو طلحةَ، قال: ما فعل ابني؟ قالت أُمُّ سُلَيْمٍ: هو أَسكَنُ ما كان عليه (١)، فَقَرَّبت له العشاء فَتَعَشَّى، ثم أَصابَ مِنْها، فلمَّا فرغَ، قالت: وَارُوا الصبيّ، فلمَّا أَصبَحَ أبو طلحةَ أتَى رسولَ الله - ﷺ -، فأَخبَرَهُ، فقال: «أَعْرَسْتُم اللَّيلَةَ (٢)؟» قال: نعم، ⦗٣٦٧⦘ قال: «اللهم بارك لهما»، فَوَلَدتْ غُلامًا، فقال لي أَبو طلْحَة: احمله حتَّى تَأْتِيَ به النبيَّ - ﷺ -، وبَعَثتْ مَعَهُ بِتَمْراتٍ، فأخذه النبي - ﷺ - فقال: «أَمَعهُ شيء؟»، قال: نعم، تَمراتٌ، فأخذها النبيُّ - ﷺ - فمضَغها، ثم أخذها من فيه: فجعلها في في الصبيّ، ثم حنَّكهُ، وسماه عبد الله.\nوفي رواية مختصرًا قال: غدوتُ إلى رسول الله - ﷺ - بعبد الله بن أبي طلحة ليحَنِّكَهُ، فَوافَيْتُهُ، في يدهِ المِيسَمُ يَسِمُ به إِبلَ الصَّدقة.\nوفي أخرى مختصرًا قال: لما ولدَت أُمُّ سُليم، قالت: يا أَنس، انظر هذا الغُلامَ، فلا يُصيبنَّ شَيئًا، حتى تَغْدُوَ به إلى النبي - ﷺ - يُحَنِّكُهُ، فَغَدوتُ، فإذا هو في الحائط، وعليه خميصةٌ جَوْنِيَّةٌ، وهو يَسِمُ الظهرَ الذي قَدِمَ في الفتح. هذه رواية البخاري، ومسلم.\nولمسلم وحدَه قال: ماتَ ابنٌ لأبي طلحة من أمِّ سُلَيْمٍ، فقالت لأهلها: لا تُحَدِّثُوا أبا طلْحَةَ بابنه، حتى أكونَ أنا أحَدِّثُهُ، قال: فجاء، فقَرَّبَتْ إليه عَشاءً، فأكَلَ وشَرِبَ، قال: ثُمَّ تَصَنَّعَتْ له أحْسَن ما كانَتْ تَصَنَّعُ قَبْلَ ذلك، فوقَع بِها، فلمَّا رأتْ أنُّه قدْ شَبِعَ وأصابَ منها، قالت: يا أبا طلحةَ، أرأيتَ لو أنَّ قومًا أعَاروا عاريتَهُم أهلَ بيتٍ، فطلبوا عاريتَهم، ألَهُم أن يمنعوهم؟ ⦗٣٦٨⦘ قال: لا، قالت: فاحْتَسِبْ ابنَك، قال: فغضب، وقال: تركتيني حتى تَلطَّختُ، ثم أخبرتيني بابني، فانطلق حتى أتى رسولَ الله - ﷺ - فأخبره بما كان، فقال رسول الله - ﷺ -: «باركَ اللهُ لكما في لَيْلَتِكُما»، قال: فحملت، فكان رسولُ الله في سفرٍ، وهي معه، وكان رسول الله - ﷺ - إذا أتى المدينة من سفرٍ لا يَطْرُقُها طُروقًا، فدنَوا من المدينة، فضربَها المخاضُ، فاحْتبسَ عليها أبو طلحة، فانطلق رسولُ الله - ﷺ -، قال: يقول أبُو طلحة: إنَّك لتَعْلَمُ يا رَبِّ أنَّه يُعْجِبُني أنْ أخْرُجَ مع رسول الله - ﷺ - إذا خَرَجَ، وأدخُلَ مَعَهُ إذا دَخَلُ، وقد احْتَبَسْتُ بما ترى، قال: تقول أمُّ سُلَيْمٍ: يا أبا طلحةَ، ما أجِدُ الذي كُنتُ أجدُ، فانْطَلِقْ، فانطَلَقْنا، وضَرَبَهَا المخاضُ حين قدِما، فولدتْ غُلامًا، فقالت لي أمِّي: يا أنَسُ لا يرضِعْهُ أحدٌ حتى تغدوَ به على رسول الله - ﷺ -، فلمَّا أصبح، احتَملَْتُهُ، فانطَلَقْتُ به إلى رسول الله - ﷺ -، قال: فصادفتُهُ ومعه مِيسَمٌ، فلمَّا رآني قال: لعلَّ أمَّ سُلَيْمٍ وَلَدَتْ؟ قلتُ: نعم، فوضَع المِيسَمَ، قال: وجئتْ به، فوضعته في حِجْرِهِ، ودعا رسولُ الله - ﷺ - بعَجْوَةٍ من عجوةِ المدينةِ، فَلاَكَهَا في فيه حتى ذَابَتْ، ثم قذفها في فيّ الصبيِّ، فجعل الصبيُّ يَتَلَمَّظُها، قال: قال رسول الله - ﷺ -: «انظُرُوا إلى حُبِّ الأنصار التَّمْرَ»، قال: فَمسحَ وَجْهَهُ وسمَّاهُ عَبْدَ اللهِ.\nوفي أخرى لمُسْلمٍ قال: ذهبتُ بعبد الله بن أبي طلحة الأنصاري إلى رسول الله - ﷺ - حينَ وُلِدَ، ورسول الله - ﷺ - في عَبَاءَةٍ يَهْنَأُ بعيرًا له، ⦗٣٦٩⦘ فقال: «هل معك تمرٌ؟» فقلتُ: نعم؟ فناولتُه تمراتٍ، فألقاهنِّ في فيه، فَلاَكَهُنَّ، ثم فَغَرَ فَا الصبي فمجَّه في فيه، فجعل الصبيَّ يتلمَّظُه، فقال رسول الله - ﷺ -: «حِبُّ الأنصارِ التمرَ (٣)» وسماه عبد الله.\nوأخرجه أبو داود مثلَ رواية مسلم هذه الأخيرة (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أعْرَسْتُم: الإعراس هاهنا، أراد به: الجماع.\nالميسم: الحديدةُ التي تَسِمُ بها الدوابَّ، تتْرُكُها في النار حتى تَحْمَى ⦗٣٧٠⦘ ثم تُسِمُها بها.\nالحائط: هاهنا: البستان من نخل.\nخَمِيصَة جونيَّه: الخميصة: ثوبُ خَزٍّ، أو صوفٍ مُعَلم، وهو أسود، والجَوْنُ: الأسْود، نسبها إلى السواد، هكذا جاء في كتاب الحميدي «خميصة جونية» والذي رأيته في كتاب مسلم «خميصة جُوَينية» وفي نَسخة «جَوْتَكِيَّة» وما أعرف له معنى، إلا أن يكون قد نسبها إلى القِصَرِ، فإن الجوتَكِيّ: الرجلُ القصير الخَطْوِ، المتقارب في المشي، أراد: أنها خميصةٌ قصيرةٌ، كأنها لرجل جَوْتَكِيٍّ، والله أعلم.\nفاحْتَسِبْ ابنك: إذا مات للإنسان ولد، قيل له: احْتَسِبْهُ عند الله، أي: اجعله لك عنده ذخرًا.\nلا يَطْرقها: الطُّرُوق: إتيان المنزل ليلًا.\nالمخاض: الطَّلْقُ عند الإحساس بالولادة.\nبِعَجْوَةٍ: العجوة: نوع من جيِّد التمر، من تمر المدينة.\nيتلمَّظُها: التلمظ: تطعم ما يبقى في الفم من آثار الطعام.\nيَهْنَأُ: هنأتُ البعير: لطخته بالهناء، وهو القَطِران.\nبعيرًا: البعير من الإبل: الذكر والأنثى، كالإنسان من بني آدم.\nفلاكها: لاك اللقمة في فيه: إذا مضغها.\nفغَرَ: فاهُ: إذا فتحه. ⦗٣٧١⦘\nفَمَجَّهُ: مَج ريقَهُ من فمه: إذا رماهُ.\n_________\n(١) \" هو أسكن ما كان عليه \" قال الزركشي: الألف فيه للتفضيل، وأرادت به سكون الموت وظن أبو طلحة أنه تريد سكون العافية والشفاء، والصبي المتوفى، هو أبو عمير الذي جاء ذكره في حديث النغير، وهو أخ أنس بن مالك لأمه.\n(٢) قوله \" أعرستم الليلة \" قال الزركشي: بسكون العين وتخفيف الراء على أنه استفهام، وإن لم يدخل حرف استفهام. وهو من قولهم: أعرس الرجل: إذا دخل بامرأته عند بنائها، أراد به هاهنا: ⦗٣٦٧⦘ الوطء، فسماه إعراسًا، لأنه من توابع الإعراس، وضبطه الأصيلي \" أعرستم \" بتشديد الراء، قال القاضي: وهو غلط، إنما ذلك من نزول المنزل بالليل، وكذا قال ابن الأثير: لا يقال فيه: عرس، لكن ذكر صاحب التحرير: أنه يروى بفتح العين، وتشديد الراء على الاستفهام، قال: وهي لغة عرس كأعرس، والأفصح: أعرس.\n(٣) قال النووي في شرح مسلم ١٤/١٢٣: روي بضم الحاء وكسرها، فالكسر بمعنى المحبوب، كالذبح بمعنى المذبوح، وعلى هذا فالباء مرفوعة، أي: محبوب الأنصار التمر، وأما من ضم الحاء، فهو مصدر وفي الباء على هذا وجهان: النصب وهو الأشهر، والرفع، فمن نصب فتقديره: انظروا حب الأنصار التمر، فينصب التمر أيضًا، ومن رفع قال: هو مبتدأ حذف خبره، أي: حب الأنصار التمر لازم، أو هكذا، أو عادتهم من صغرهم.\n(٤) البخاري ٣/١٣٥، ١٣٧ في الجنائز، باب من لم يظهر حزنه عند المصيبة، وفي العقيقة، باب تسمية المولود، ومسلم رقم (٢١٤٤) في الآداب، باب استحباب تحنيك المولود عند ولادته ورقم (٢١٤٤) في فضائل الصحابة، باب من فضائل أبي طلحة الأنصاري ﵁، ورواه أبو داود، وفي الحديث من الفوائد جواز الأخذ بالشدة وترك الرخصة مع القدرة عليها، والتسلية عن المصائب، وتزين المرأة لزوجها، وتعرضها لطلب الجماع منه، واجتهادها في عمل مصالحه ومشروعية المعاريض الموهمة إذا دعت الضرورة إليها وشرط جوازها أن لا تبطل حقًا لمسلم، وكان الحامل لأم سليم على ذلك المبالغة في الصبر والتسليم لأمر الله، ورجاء إخلافه عليها ما فات منها، إذ لو أعلمت أبا طلحة بالأمر في أول الحال تنكد عليه وقته، ولم تبلغ الغرض الذي أرادته، فلما علم الله صدق نيتها، بلغها مناها وأصلح لها ذريتها، وفيه إجابة دعوة النبي ﷺ، وأن من ترك شيئًا لله عوضه الله خيرًا منه، وبيان حال أم سليم من التجلد وجودة الرأي، وقوة العزم، وقد ثبت أنها كانت تشهد القتال، وتقوم بخدمة المجاهدين، وغير ذلك من الأعمال الجليلة التي انفردت بها عن معظم النسوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في العقيقة عن مطر بن الفضل، ومسلم في الاستئذان عن أبي بكر بن أبي شيبة.\nكلاهما عن يزيد بن هارون عن ابن عون عن أنس بن سيرين عن أنس فذكره. التحفة [٢٣٣] (١/٩٥، ٩٦) .","vol":"1","page":366},{"text":"١٥٨ - (د) عائشة - ﵂ - قالت: قُلْتُ: يا رسول الله: كلُّ صواحِبِي لَهُنَّ كُنًى، قال: «فاكْتَني بابنِك عبدِ الله بن الزبير» . فكانت تُكَنَّى: أمَّ عبد الله. أخرجه أبو داود (١) . وزاد رزين في كتابه، فإن الخالة أمٌّ (٢) . ولم أجدها في كتاب أبي داود.\n_________\n(١) رقم (٤٩٧٠) في الأدب، باب في المرأة تكنى، وإسناده قوي.\n(٢) أخرجه البخاري في صحيحه ٥/٢٢٣ و٧/٣٨٩ باب عمرة القضاء في الصلح عن البراء بن عازب أن ابنة حمزة اختصم فيها علي وجعفر وزيد، فقال علي: أنا أحق بها هي ابنة عمي، وقال جعفر: هي ابنة عمي، وخالتها تحتي، وقال زيد: بنت أخي، فقضى بها النبي ﷺ لخالتها، وقال: \" الخالة بمنزلة الأم \" وقال الشراح معناه: أن الخالة بمنزلة الأم في استحقاق الحضانة عند فقدان الأم، لأنها تقرب منها في الحنو والشفقة، والاهتداء إلى ما به صلاح المحتضن والسياق يدل عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: رواه عن أم المؤمنين عروة:\nأخرجه أحمد (٦/١٠٧) قال: ثنا مؤمل، قال: ثنا حماد بن زيد. وفي (٦/١٥١) قال: ثنا عبد الرزاق، قال: ثنا معمر، وفي (٦/١٨٦) قال: ثنا عمر بن حفص، أبو حفص المعيطي. وفي (٦/٢٦٠) قال: ثنا يونس، قال: ثنا حماد.\nوأبو داود [٤٩٧٠] قال: ثنا مسدد، وسليمان بن حرب، قالا: ثنا حماد، ثلاثتهم عن هشام بن عروة، عن عروة فذكره.\nقلت: ورواه عنها عباد بن حمزة بن عبد الله بن الزبير:\nأخرجه البخاري في الأدب المفرد (٨٥١) قال: حدثنا موسى. قال: حدثنا وُهَيب. قال: حدثنا هشام، عن عباد بن حمزة بن عبد الله بن الزبير، فذكره.\n* وأخرجه البخاري في الأدب المفرد (٨٥٠) قال: حدثنا محمد بن سلام. قال: حدثنا أبو معاوية. قال: حدثنا هشام بن عُروة، عن يحيى بن عباد بن حمزة، عن عائشة﵂- قالت: أتيتُ النَّبيَّ -ﷺ-. فقلت: يا رسول الله، كَنَّيت نسائك فاكْنُني. فقال: تَكَني بابن أختك عبد الله.\n* وأخرجه أحمد (٦/١٨٦، ٢١٣) قال: حدثنا وكيع، عن هشام، عن رجل من ولد الزبير، عن عائشة، أنها قالت: يا رسول الله، كُلُّ نِسَائِكَ لها كُنية غيري. قال: أنت أمُّ عبد الله.\n* وأخرجه ابن ماجة (٣٧٣٩) قال: حدثنا أبو بكر. قال: حدثنا وكيع، عن هشام بن عروة، عن مولى للزبير، عن عائشة؛ أنها قالت للنَّبيِّ -ﷺ- كُلُّ أزْوَاجِكَ كَنَّيْتَهُ غيري. قال: فأنْتِ أمُّ عبد الله.","vol":"1","page":371},{"text":"<span data-type=\"title\" id=toc-108>الفصل الثالث: فيمن غير النبي ﷺ أسمه</span>\n١٥٩ - (ت) عائشة - ﵂ - أن رسول اللهﷺ - كان يُغَيِّرُ الاسم القبيح. أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٤١) في الأدب، باب ما جاء في تغيير الأسماء، وفي سنده عمر بن علي المقدمي، وهو مدلس، وقد عنعن، لكن ما بعده من الأحاديث يشهد له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي [٢٨٣٦] قال: ثنا أبو بكر بن نافع البصري، قال: ثنا عمر بن علي المقدمي عن هشام ابن عروة، عن أبيه، فذكره. قال أبو عيسى: قال أبو بكر: وربما قال عمر بن علي في هذا الحديث، هشام ابن عروة، عن أبيه، عن النبي -ﷺ- مرسل، ولم يذكر فيه: عن عائشة. أه.\nقلت: عمر بن علي المقدمي مدلس، وهو علة هذا السند، والله أعلم.","vol":"1","page":371},{"text":"١٦٠ - (خ م) أبو هريرة - ﵁ - أنَّ زينَبَ بنْتَ أبي ⦗٣٧٢⦘ سَلَمَةَ، كان اسمُها: بَرَّةَ، فقيل: تُزكِّي نَفْسَها، فسمَّاها رسول الله - ﷺ - زينبَ. أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بَرَّةٌ: برة: اسم امرأة، وهو تأنيث بر، والبرُّ: ضد الفاجر.\nتُزكِّي نَفْسَها: زكَّى الرجلُ نفسه: إذا وصفها وأثنى عليها، وهو مكروه.\n_________\n(١) البخاري ١٣ / ١٩٦ و١٩٧ في الأدب، باب تحويل الاسم إلى اسم أحسن منه، ومسلم رقم (٢١٤١) في الأدب، باب استحباب تغيير الاسم القبيح إلى حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٠) قال: ثنا يحيى. وفي (٢/٤٥٩) قال: ثنا محمد بن جعفر. والدارمي (٢٧٠١) قال: ثنا مسدد، قال: ثنا يحيى بن سعيد، والبخاري (٨/٥٣) قال: ثنا صدقة بن الفضل، قال: أخبرنا محمد بن جعفر. وفي الأدب المفرد [٨٣٢] قال: ثنا عمرو بن زريق. ومسلم (٦/١٧٣) قال: ثنا أبو بكر بن أبي شيبة ومحمد بن المثنى، ومحمد بن بشار قالوا: ثنا محمد بن جعفر. (ح) وثنا عبيد الله بن معاذ، قال: ثنا أبي. وابن ماجة [٣٧٣٢] قال: ثنا أبو بكر. قال: ثنا غندر. أربعتهم قالوا: ثنا شعبة. قال: ثنا عطاء بن أبي ميمون، قال: سمعت أبا رافع يحدث، فذكره.","vol":"1","page":371},{"text":"١٦١ - (م) ابن عباس - ﵄ - قال: «كان اسمُ جُوَيْرِيَةَ بنْتِ الحارث بَرَّةَ، فحوَّلَ رسولُ الله - ﷺ - اسمَهَا جُوَيْرِيَةَ، وكان يكرهُ أنْ يقال: خرج من عند برَّةَ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢١٤٠) في الأدب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤٩٦) . والبخاري في الأدب المفرد (٦٤٧) قال: حدثنا علي. ومسلم (٦/١٧٣) قال: حدثنا عمرو الناقد، وابن أبي عمر. وأبو داود (١٥٠٣) قال: حدثنا داود بن أمية. والنسائي في عمل اليوم والليلة (١٦١) قال: أخبرنا محمد بن عبد الله بن يزيد. ستتهم - الحميدي، وعلي، وعمرو الناقد، وابن أبي عمر، وداود بن أمية، ومحمد بن عبد الله بن يزيد- عن سُفيان بن عُيينة.\nوأخرجه أحمد (١/٢٥٨) (٢٣٣٤) قال: حدثنا أسود بن عامر. وعبد بن حميد (٧٠٤) قال: حدثنا قبيصة ابن عُقبة. والبخاري في الأدب المفرد (٨٣١) قال: حدثنا قبيصة. كلاهما- أسود، وقبيصة- عن سفيان الثوري.\nوأخرجه أحمد (١/٣١٦) (٢٩٠٢) (١/٣٢٦) (٣٠٠٧) قال: حدثنا أبو عبد الرحمن عبد الله بن يزيد. وفي (١/٣٥٣) (٣٣٠٨) قال: حدثنا يزيد. والنسائي في عمل اليوم والليلة (١٦٢) قال: أخبرنا عمرو بن علي، ومحمد بن عبد الأعلى، عن خالد بن الحارث، ثلاثتهم- أبو عبد الرحمن، ويزيد، وخالد- عن عبد الرحمن ابن عبد الله المسعودي.\nوأخرجه النسائي في عمل اليوم والليلة (١٦٣) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، عن شعبة.\nأربعتهم -ابن عيينة، والثوري، وعبد الرحمن المسعودي، وشعبة- عن محمد بن عبد الرحمن مولى آل طلحة، عن كُريب أبي رشدين، فذكره.","vol":"1","page":372},{"text":"١٦٢ - (م د) محمد بن عمرو بن عطاء - ﵀ - قال: سمَّيتُ ابنَتي برّةَ، فقالت لي زيْنَبُ بنت أبي سلمة: إنَّ رسول الله - ﷺ - نهى عن هذا الاسم، وسُمِّيتُ برَّةَ، فقال رسول الله - ﷺ -: «لا تُزَكُّوا أنْفُسَكُمْ الله أعلم بأهل البرِّ منكم» . فقالوا: بمَ نُسَمِّيها؟ فقال: «سموها زينب» .\nوفي رواية قالت زينب: كان اسمي برَّةَ، فسمَّاني رسولُ الله - ﷺ - زينبَ، قالت: ودخَلتْ عليه زينبُ بنتُ جَحْشٍ، واسمُها برَّةُ، فسمَّاها زينبَ. ⦗٣٧٣⦘ أخرجه مسلم، وأبو داود ووافقه على الأولى (١) .\n_________\n(١) مسلم رقم (٢١٤٢) في الآداب، باب استحباب تغيير الاسم القبيح، وأبو داود رقم (٤٩٥٣) في الأدب، باب تغيير الاسم القبيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الأدب المفرد (٨٢١) قال: حدثنا علي بن عبد الله، وسعيد بن محمد. قالا: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن محمد بن إسحاق. ومسلم (٦/١٧٣) قال: حدثني إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس، قال: حدثنا الوليد بن كثير.\n(ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة. قال: حدثنا الوليد بن كثير.\nوأبو داود (٤٩٥٣) قال: حدثنا عيسى بن حماد. قال: أخبرنا الليث، عن يزيد بن أبي حبيب، عن محمد بن إسحاق.\nكلاهما - محمد بن إسحاق، والوليد بن كثير- عن محمد بن عمرو بن عطاء فذكره.\n* أخرجه مسلم (٦/١٧٣) قال: حدثنا عمرو الناقد. قال: حدثنا هاشم بن القاسم، قال: حدثنا الليث، عن يزيد بن أبي حبيب، عن محمد بن عمرو بن عطاء، فذكره. ليس فيه: محمد بن إسحاق.\n* أشار المزي في (تحفة الأشراف (١١/١٥٨٨٤) أن مُسلمًا رواه عن عمرو الناقد، عن أبي النضر هاشم بن القاسم، عن الليث بن سعد، عن يزيد بن أبي حبيب، عن محمد بن إسحاق، عن محمد بن عمرو، يعني فيه: محمد بن إسحاق.","vol":"1","page":372},{"text":"١٦٣ - (د س) شريح بن هانئ - ﵁ - عن أبيه قال: لما وَفَدَ بي رسول الله - ﷺ - إلى المدينة مع قومِهِ، سمِعَهُمْ يُكَنُّونَهُ بأبي الحكم، فدعاه رسولُ الله - ﷺ -. فقال: «إنَّ الله هو الحكَمُ (١)، وإليه الحُكْمُ، فلم تُكْنَى أبا الحَكَم؟» فقال: إنَّ قومي إذا اختلفوا في شيء أتوني، فحكمتُ بينهم، فرَضِيَ كلا الفريقَيْنِ بحكمي، فقال رسول الله - ﷺ -: «ما أحسَنَ هذا؛ فما لكَ من الوُلْدِ؟» قال:لي شُرَيح، ومسلم وعبد الله، قال: «فمن أكبرُهم؟» قال: قلتُ: شريح، قال: «فأنت أبو شريح» . أخرجه أبو داود والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الحكَم: إنما كره الحكم؛ لأن الحكم: الحاكم، ولا حكم إلا لله تعالى.\n_________\n(١) قوله \" إن الله هو الحكم \" عرف الخبر، وأتى بضمير الفصل، فدل على الحصر، وأن هذا الوصف مختص به سبحانه لا يتجاوزه إلى غيره، أي منه الحكم وإليه ينتهي الحكم. قال في \" شرح السنة \": الحكم: هو الحاكم الذي إذا حكم لا يرد حكمه، وهذه الصفة لا تليق بغير الله تعالى، ومن أسمائه \" الحكم \" ولما لم يطابق جواب أبي شريح هذا المعنى، قال له ﷺ على ألطف وجه ردًا على ذلك: \" ما أحسن هذا \" لكن أين ذلك من هذا؟ فأعدل منه إلى ما هو أليق بحالك، من التكني بالأبناء. وهو من باب التنبيه إلى ما هو أولى به.\nوالكنى على أنواع: تطلق تارة على قصد التعظيم والتوصيف، كأبي الفضل وأبي المعالي وأبي الحكم وللنسبة إلى الأولاد، كأبي سلمة وأبي شريح، وإلى ما يلابسه، كأبي هريرة فإنه رئي ومعه هرة، وأبي تراب لعلي، لأنه نام على باب المسجد فتغير بالتراب. وللعلمية الصرفة، كأبي بكر وأبي عمر.\n(٢) أبو داود رقم (٤٩٥٥) في الأدب، باب تغيير الاسم القبيح، والنسائي ٨ / ٢٢٦ و٢٢٧ في آداب القضاة: باب إذا حكموا رجلًا فقضى بينهم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه البخاري في الأدب المفرد (٨١١)، وخلق أفعال العباد (٣٣) . قال: حدثنا أحمد بن يعقوب. وأبو داود (٤٩٥٥) قال: حدثنا الربيع بن نافع. والنسائي (٨/٢٢٦) قال: أخبرنا قتيبة.\nثلاثتهم - أحمد بن يعقوب، والربيع، وقتيبة - عن يزيد بن المقدام بن شريح بن هانيء الحارثي، عن أبيه المقدام، عن شريح بن هانيء، فذكره.","vol":"1","page":373},{"text":"١٦٤ - (د) بشير بن ميمون - ﵁ - عن عمه أسامَةَ بن أخدَرِيّ (١) أنَّ رجلًا كان اسمُهُ: أصرَمَ، وكان في نَفَرٍ أتَوْا رسولَ الله - ﷺ -، فقال له: «ما اسمُكَ؟» قال: أصرم، قال (٢): «بل أنتَ زُرْعَةُ» . أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أصرم: إنما كره أصْرم، لما فيه من معنى الصرم، وهو القطع.\nزُرعة: فجعله زُرعة؛ لأنه من الزرع، والزرع: النبات، وهو ضد القطع.\n_________\n(١) روى ابن الأثير في \" أسد الغابة \" بسنده إلى بشير بن ميمون عن أسامة بن أخدري الشقري، قال: \" قدم الحي من شقرة على النبي ﷺ، رجل ضخم، اسمه: أصرم، قد ابتاع عبدًا حبشيًا، قال يا رسول الله، سمه وادع له، قال: \" ما اسمك؟ \" قال أصرم. قال: \" بل زرعة \". قال ما تريده؟ قال: أريده راعيًا. فقال النبي ﷺ بأصابعه - وقبضها - وقال: \" هو عاصم هو عاصم \".\nوفي القاموس: \" الشقرة \" كزنخة - ابن الحارث بن تميم، أبو قبيلة من ضبة، والنسبة: شقري بالتحريك.\n(٢) سقط من المطبوع قوله \" أصرم قال \".\n(٣) رقم (٤٩٥٤) في الأدب، باب تغيير الاسم القبيح، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود [٤٩٥٤] قال: ثنا مسدد، قال: ثنا بشر بن المفضل قال: حدثني بشير بن ميمون، فذكره.","vol":"1","page":374},{"text":"١٦٥ - (خ د) سعيد بن المسيب عن أبيه - ﵀ - أنَّ أباه جاء إلى النبي - ﷺ -، فقال: «ما اسمُك؟» قال: حَزْن، قال: «أنت سَهُلٌ» . قال: لا أغَيِّرُ اسمًا سمَّانِيه أبي. ⦗٣٧٥⦘\nوفي رواية: قال عبدُ الحميد بن جَبر بن شَيْبَة: جلستُ إلى سعيد بن المسيَّب، فحدَّثني أنَّ جدَّهُ حزنًا قدِمَ على النبي - ﷺ -، فقال: «ما اسمك»، قال: اسمي حَزْنٌ، قال: «بل أنت سَهُلٌ» قال: ما أنا بُمغيِّرٍ اسمًا سمانيه أبي. قال ابنُ المسيب: فما زالت فينا الحُزُونَةُ بعد.\nهذه رواية البخاري، وأخرجه أبو داود قال: «لا، السَّهْلُ يُوطَأُ، ويُمتَهَنُ» .\nقال سعيد: فظننت أنَّه سيصيبنا بعدَهُ حُزُونَةٌ (١) .\nقال أبو داود: وغيَّر رسول الله - ﷺ - اسمَ العاص، وعزيز، وعَتَلَةَ، وشيطان، والحكم، وغُرابٍ، وحُبابٍ، وشهاب، فسماه: هشامًا، وسمَّى حَرْبًا: سِلْمًا، وسمَّى المضْطجِع: المنبَعِثَ، وأرضًَا تُسَمَّى: عَفِرَةً، سماها: خَضِرَةً، وشِعْبَ الضَّلاَلَةِ، سماه: شعبَ الهدى، وبَني الزِّنْيَة، سماهُم: بني الرِّشْدَةَ، وسمَّى بني مُغْوِيَةَ: بني رِشْدَةَ.\nقال أبو داود: تركتُ أسانيدها للاختصار (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n حُزُونَة: الحزونة: ضد السُّهولة، وهو ما خشن وغلظ من الأرض.\nيُمْتَهَنُ: أي يداسُ ويُهان، أو من المهنة، يعني الخدمة. ⦗٣٧٦⦘\nالعَتْلة: الشدة والغلظة، يقال: عَتَلتُ الرجل: إذا جذبته جذبًا عنيفًا، ومنه قيل: رجل عُتل، وهو الجافي الغليظ.\nالحباب: الحَيَّة، وبه يُسمى الشيطان حُبابًا.\nعزيز: إنما كره العزيز؛ لأن العبد موصوف بالذل والخضوع لله تعالى.\nشهاب: وكره شهابًا؛ لأن الشهاب الشُّعلة، ولأنه يرجم به الشيطان.\nغراب: وكره غرابًا؛ لأن معناه: البعد، والغراب: من أخبث الطيور، وقد أباح قتله في الحِل والحرم.\nعفرة: العَفْرة: من عُفرة الأرض، وهو لونها، ورويت «عثرة» بالثاء وهي التي لا نبات فيها، إنما هي صعيد قد علاها العثير، وهو الغبار.\nبني الزِّنْيَة: يقال: فلان لزنية: إذا كان ولد زِنًا، وفلان لرشدة: إذا كان لنكاح صحيح.\n_________\n(١) البخاري ١٠/٤٧٣ و٤٧٥ في الأدب، باب الحزن، وباب تحويل الاسم إلى اسم أحسن منه، وأبو داود رقم (٤٩٥٦) فيه أيضًا، باب تغيير الاسم القبيح.\n(٢) انظر سننه رقم (٤٩٥٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٥٣) قال: ثنا علي بن عبد الله ومحمود. وفي الأدب المفرد [٨٤١] قال: ثنا علي، وأبو داود [٤٩٥٦] قال: ثنا أحمد بن صالح، ثلاثتهم قالوا: ثنا عبد الرزاق، قال: أخبرنا معمر عن الزهري، عن سعيد بن المسيب، عن أبيه، عن جده فذكره.","vol":"1","page":374},{"text":"١٦٦ - (م د) ابن عمر - ﵄ - أنَّ رسولَ الله - ﷺ - غيَّر اسمَ عَاصِيَةَ، وسمَّاها جميلةَ.\nهذه رواية مسلم والترمذي وأبي داود.\nوفي أخرى لمسلم: أنَّ ابنَةً كانت لعمر: يقال لها: عاصيَةُ، فسماها رسول الله - ﷺ - جميلة (١) .\n_________\n(١) مسلم رقم (٢١٣٩) في الآداب، باب كراهة التسمية بالأسماء القبيحة، والترمذي رقم (٢٨٤٠) ⦗٣٧٧⦘ في الأدب، باب ما جاء في تغيير الأسماء، وأبو داود رقم (٤٩٥٢) في الأدب، باب تغيير الاسم القبيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ -أخرجه أحمد (٢/١٨) [٤٦٨٢] قال: ثنا يحيى، والدارمي [٢٧٠٠] قال: ثنا حجاج بن منهال، قال: ثنا حماد بن سلمة. والبخاري في الأدب المفرد [٨٢٠] قال: ثنا صدقة بن الفضل، قال: ثنا يحيى بن سعيد القطان، ومسلم (٦/١٧٢) قال: ثنا أحمد بن حنبل، وزهير بن حرب، ومحمد بن المثنى، وعبيد الله بن سعيد، ومحمد بن بشار، قالوا: ثنا يحيى بن سعيد. وفي (٦/١٧٣) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا الحسن بن موسى، قال: ثنا حماد بن سلمة. وأبو داود [٤٩٥٢] قال: ثنا أحمد بن حنبل، ومسدد. قالا: ثنا يحيى. وابن ماجة [٣٧٣٣] قال: ثنا أبو بكر، قال: ثنا الحسن بن موسى، قال: ثنا حماد بن سلمة، والترمذي [٢٨٣٨] قال: ثنا يعقوب بن إبراهيم الدورقي، وأبو بكر محمد بن بشار وغير واحد. قالوا: ثنا يحيى بن القطان.\nكلاهما عن عبيد الله بن عمر، عن نافع، عن ابن عمر «فذكره» .","vol":"1","page":376},{"text":"١٦٧ - (د) مسروق - ﵀ - قال: لقيتُ عمر بن الخطاب - ﵁-، قال: من أنت؟ قلتُ: مسروقٌ بن الأجْدَعِ، قال عمر: سمعتُ رسول الله - ﷺ - يقول: «الأجدع: شيطان» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٥٧) في الأدب، باب تغيير الاسم القبيح وفي سنده مجالد بن سعيد وفيه مقال، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\nأخرجه أحمد (١/٣١) (٢١١)، وأبو داود (٤٩٥٧) قال: حدثنا أبو بكر بن أبي شيبة. وابن ماجة (٣٧٣١) قال: حدثنا أبو بكر. كلاهما - أحمد، وأبو بكر - عن أبي النضر هاشم بن القاسم، قال: حدثنا أبو عَقيل، قال: حدثنا مجالد بن سعيد، قال: أخبرنا عامر الشعبي، عن مسروق، فذكره.\nقلت: في إسناده مجالد بن سعيد، وقد ضعفوه، ومنهم من تكلم فيه.","vol":"1","page":377},{"text":"١٦٨ - (خ م) سهل بن سعد - ﵁ - أنَّ رسولَ الله - ﷺ - أُتِيَ بالمنذر ابن أبي أُسَيْد، حين وُلِدَ، فوضعه على فخذه، وأبو أسيد جالسٌ، فَلَهِيَ رسولُ الله - ﷺ - بشيء كان بين يديه، فأمر أبو أسيد بابنه، فاحْتُمِلَ من على فَخِذِ النبي - ﷺ -، فقلَّبُوه، فاستفاقَ رسولُ الله - ﷺ -، فقال: «أين الصبيُّ؟» فقال أبو أسَيد: قلبناه يا رسول الله، قال رسول الله - ﷺ -: «ما اسمُهُ؟» قال: فلانٌ، قال: «لا، ولكن اسمه المنذر، فسماه يومئذ: المُنْذِرَ» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فَلَهَي: لَهيْتُ عن الشيء أَلْهَى: إذا غَفَلْتُ [عنه] .\nقَلَبْتُ: الصَّبيَّ وغيره: إذا رَدَدْتَهُ من حيث جاء. ⦗٣٧٨⦘\nفاستفاق: الاستفاقة: استفعال من أفاق: إذا رجع إلى ما كان قد شغل عنه، وعاد إلى نفسه، ومنه إفاقة المريض والمجنون.\n_________\n(١) البخاري ١٠/ ٤٧٤، ٤٧٥ في الأدب، باب تحويل الاسم إلى اسم أحسن منه، ومسلم رقم (٢١٤٩) في الأدب، باب استحباب تحنيك المولود عند ولادته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٥٣)، وفي الأدب المفرد [٨١٦]، ومسلم (٦/١٧٦) قال: حدثني محمد بن سهل التميمي، وأبو بكر بن إسحاق.\nثلاثتهم عن سعيد بن أبي مريم، قال: حدثنا محمد، قال: حدثني أبو حازم فذكره.","vol":"1","page":377},{"text":"<span data-type=\"title\" id=toc-109>الفصل الرابع: ما جاء في التسمية باسم النبي ﷺ وكنيته</span>\n١٦٩ - (خ م د) أبو هريرة - ﵁ أن رسولَ اللَّهِ - ﷺ - قال: «تَسَمَّوْا باسمي، ولا تَكْتَنُوا بكُنْيتي» هذه رواية البخاري ومسلم وأبي داود.\nوزاد البخاري ومسلم في رواية أخرى: «ومن رآني في المنام فقد رآني، فإن الشيطان لا يتَمثَّل في صُورتي، ومن كذبَ عليَّ متعمدًا فَلْيَتَبَوَّأ مَقْعَدَه من النار (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فَلْيَتَبَوَّأ: التبوأ: اتخاذ المباءة، وهي المنزل.\n_________\n(١) البخاري ١/١٨٠ في العلم: باب إثم من كذب على النبي ﷺ، وفي الأنبياء: باب كنية النبي ﷺ. وفي الأدب: باب قول النبي ﷺ: \" تسموا باسمي ولا تكنوا بكنيتي \".وفيه أيضًا: باب من سمى باسم الأنبياء، وأخرجه مسلم رقم (٢١٣٤) في الأدب: باب النهي عن التكني بأبي القاسم، وأبو داود رقم (٤٩٦٥) فيه أيضًا: باب الرجل يتكنى بأبي القاسم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٤٤) قال: حدثنا سفيان، قال: حدثنا أيوب السختياني. وأحمد (٢/٢٤٨) قال: قريء على سفيان: سمعت أيوب. وفي (٢/٢٤٨، ٢٦٠) قال: حدثنا عبد الوهاب بن عبد المجيد، قال: حدثنا أيوب، وفي (٢/٢٧٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب، وفي (٢/٣٩٢) قال: حدثنا حسين، قال: حدثنا جرير. وفي (٢/٣٩٥) قال: حدثنا هوذة، قال: حدثنا عوف، وفي (٢/٤٩١) قال: حدثنا محمد بن جعفر، قال: حدثنا هشام، وفي (٢/٤٩٩) قال: حدثنا علي بن عاصم، قال: أخبرنا خالد وهشام وفي (٢/٥١٩) قال: حدثنا محبوب بن الحسن، عن خالد. والدارمي (٢٦٩٦) قال: أخبرنا سعيد بن عامر، عن هشام. والبخاري (٤/٢٢٦، ٨/٥٣) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان، عن أيوب ومسلم (٦/١٧١) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب وابن نُمير، قالوا: حدثنا سفيان بن عُيينة، عن أيوب، وأبو داود (٤٩٦٥) قال: حدثنا مسدد، وأبو بكر بن أبي شيبة، قالا: حدثنا سفيان، عن أيوب السختياني، وابن ماجة (٣٧٣٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عُيينة، عن أيوب.\nخمستهم - أيوب السختياني، وجرير بن حازم، وعوف الأعرابي، وهشام بن حسان، وخالد الحذاء- عن محمد بن سيرين، فذكره.\n- ورواه أبو صالح عن أبي هريرة وفيه الزيادة المذكورة:\nأخرجه أحمد (١/٤٠٠) قال: حدثنا وكيع، عن سفيان، وفي (٢/٤١٠، ٤٦٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٦٣) قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. وفي (٢/٥١٩) قال: حدثنا سُليمان بن داود. قال: أخبرنا شُعبة. والبخاري (١/٣٨، ٨/٥٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. ومسلم في مقدمة كتابه (١/٧) قال: حدثنا محمد بن عُبيد الغُبَري. قال: حدثنا أبو عوانة. والترمذي في الشمائل (٤٠٧) قال: حدثنا محمد بن بشار ومحمد بن المثنى. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة.\nثلاثتهم - سفيان الثوري، وشُعبة، وأبو عوانة - عن أبي حَصين، عن ذكوان أبي صالح، فذكره.","vol":"1","page":378},{"text":"١٧٠ - (خ م ت) أنس بن مالك - ﵁ - قال: كان رسول الله - ﷺ - يومًا يمشي بالبقيع، فسمع قائلًا يقول: يا أبا القاسم، فردَّ رأسَهُ إليه، ⦗٣٧٩⦘ فقال الرجل: يا رسول الله، إني لم أعْنِكَ، وإنَّما دعوتُ فلانًا، فقال رسول الله - ﷺ -: «تَسَمَّوْا باسْمِي، ولا تَكَنَّوا بكُنْيَتي» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) البخاري ٦/٤٠٨ في الأنبياء: باب كنية النبي ﷺ، ومسلم رقم (٢١٣١) في الآداب باب النهي عن التكني بأبي القاسم، والترمذي رقم (٢٨٤٤) في الأدب: باب ما جاء في أسماء النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٤) قال: حدثنا يحيى بن سعيد. وأخرجه أحمد (٣/١٢١)، قال: حدثنا عبد الله بن بكر.\nوأخرجه أحمد (٣/١٢١)، وعبد بن حميد (١٤٠٨)، والترمذي (٢٨٤١) قال: حدثنا الحسن بن علي الخلال. ثلاثتهم - أحمد، وعبد، والخلال - عن يزيد بن هارون.\nوأخرجه أحمد (٣/١٦٩) قال: حدثنا محمد بن جعفر، والبخاري (٣/٨٦) وفي الأدب المفرد (٨٣٧) قال البخاري: حدثنا آدم. وأخرجه البخاري أيضًا (٤/٢٢٦) وفي الأدب المفرد (٨٤٥) قال: حدثنا حفص بن عمر. ثلاثتهم - ابن جعفر، وآدم، وحفص- عن شعبة.\nوأخرجه أحمد (٣/١٨٩) قال: حدثنا محمد بن عبد الله بن المثنى.\nوأخرجه البخاري (٣/٨٦) قال: حدثنا مالك بن إسماعيل، قال: حدثنا زهير بن معاوية.\nوأخرجه مسلم (٦/١٦٩) قال: حدثني أبو كريب، وابن أبي عمر، قالا: حدثنا مروان بن معاوية.\nوأخرجه ابن ماجة (٣٧٣٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الوهاب.\nثمانيتهم - يحيى بن سعيد، وعبد الله بن بكر، ويزيد بن هارون، وشعبة، وابن المثنى، وزهير، ومروان، وعبد الوهاب- عن حميد، فذكره.","vol":"1","page":378},{"text":"١٧١ - (خ م ت د) جابر بن عبد الله - ﵄ - قال: وُلِدَ لرجل مِنَّا غُلامٌ، فسماه القاسِمَ، فقُلنا: لا نَكْنيكَ أبا القاسم، ولا نُنْعِمُكَ عَيْنًا، فأتَى النبيَّ - ﷺ -، فذكر ذلك له، فقال: «اسمُ ابنِكَ عبدُ الرحمن» .\nوفي رواية: لا نُكْنيك أبا القاسم، ولا كرامة.\nوفي أخرى قال: وُلِد لرجل منَّا غلامٌ، فسمَّاه القاسم، فقلنا: لا نُكَنِّيه حتى نَسألَ النبيَّ - ﷺ - فقال: «تسمَّوْا باسمي، ولا تَكَنَّوْا بكنيتي» .\nوفي أخرى: فقالت الأنصار: لا نَكْنِيك أبا القاسم، ولا نُنعِمُكَ عينًا، فقال رسول الله - ﷺ -: «أحْسَنَتِ الأنصار، تَسمَّوْا باسمي، ولا تَكَنَّوْا بكنيتي» .\nوفي أخرى قال: أراد أن يسمِّيه القاسمَ، فقال النبيُّ - ﷺ -: «تسمَّوْا باسمي، ولا تكنَّوْا بكُنْيَتي، فإني إنما جعلتُ قاسمًا، أقْسِمُ بينكم» . ⦗٣٨٠⦘\nوفي أخرى: فسماه محمدًا، فقال له قومه: لا نَدَعُك تُسمِّي باسم رسول الله - ﷺ -، فانْطَلَق بابنه، حامِلَهُ على ظَهْرِهِ، فذكر أنَّه ذُكِرَ له ذلك، فقال رسول الله - ﷺ -: «تسمَّوْا باسمي، ولا تكنَّوا بكنيتي ...» الحديث.\nهذه رواية البخاري ومسلم.\nوأخرجه أبو داود مختصرًا عن جابر وأنسٍ: أنَّ رسول الله - ﷺ - قال: «تسموْا باسمي، ولا تَكَنَّوْ بكُنْيَتي (١)» .\nوفي أخرى لأبي داود عن جابر وحده: أنَّ رسول الله - ﷺ - قال: «مَن تسمَّى باسمي، فلا يَتَكنَّى بكُنْيَتي، ومن تكنَّى بكنيتي، فلا يَتَسَمَّى باسمي (١)» .\nوأخرجه الترمذي: أنَّ رسولَ الله: نَهى أن يَجمع أحدٌ بين اسمه وكُنْيَتِهِ، فَيُسَمِّي محمدًا أبا القاسم.\nوفي أخرى له، قال: قال رسولُ الله - ﷺ -: «إذا تسمَّيْتُم بي فلا تكتنوا بي (٢)» . ⦗٣٨١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ولا ننعمك عينًا: أي: لا نقول لك: نَعِمَتُ عينك، بمعنى قرَّت، ومنه قولهم: نعم ونُعْمَى عين.\n_________\n(١) البخاري ١٣/١٩٠ و١٩١ في الأدب، باب أحب الأسماء إلى الله ﷿ و١٣/١٩٣ في الأدب: باب قول النبي ﷺ: \" تسموا باسمي ولا تكنوا بكنيتي \" و١٣/١٩٩ في الأدب، باب من سمي بأسماء الأنبياء، و٧/٣٧١ في الأنبياء، باب كنية النبي ﷺ، ومسلم رقم (٢١٣٣) في الآداب، باب النهي عن التكني بأبي القاسم، والترمذي رقم (٢٨٤٥) في الأدب، باب ما جاء في كراهة الجمع بين اسم النبي ﷺ وكنيته، وأبو داود رقم (٤٩٦٥) في الأدب باب في الرجل يتكنى بأبي القاسم.\n(٢) أبو داود رقم (٤٩٦٦) في الأدب، باب من رأى أن لا يجمع بين الاسم والكنية، والترمذي رقم (٢٨٤٣) في الأدب، باب ما جاء في كراهية الجمع بين اسم النبي ﷺ وكنيته، وحسنه، وصححه ابن ⦗٣٨١⦘ حبان. نقول: وفيه أبو الزبير وهو مدلس وقد عنعن، لكن يشهد له حديث الترمذي عن أبي هريرة باللفظ الذي نقله المصنف عنه وقال: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن جابر سالم بن أبي الجعد:\nأخرجه أحمد (٣/٢٩٨) قال: حدثنا محمد بن جعفر، وحجاج. ومسلم (٦/١٧٠) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. كلاهما- ابن جعفر، وحجاج- عن شعبة، قال: سمعت قتادة.\nوأخرجه أحمد (٣/٣٠١) قال: حدثنا وكيع. وفي (٣/٣١٣) قال: حدثنا أبو معاوية. والبخاري (٤/١٠٣) وفي الأدب المفرد (٨٤٢) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. ومسلم (٦/١٧٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع.\n(ح) وحدثني أبو سعيد الأشج، قال: حدثنا وكيع.\n(ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية.\n(ح) وحدثني بشر بن خالد، قال: أخبرنا محمد - يعني ابن جعفر-، قال: حدثنا شعبة. أربعتهم -وكيع، وأبو معاوية، وسفيان، وشعبة- عن الأعمش.\nوأخرجه أحمد (٣/٣٠٣) قال: حدثنا هشيم. وفي (٣/٣٦٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٨/٥٢) قال: حدثنا مسدَّد. قال: حدثنا خالد. وفي (٨/٥٤) قال: حدثنا آدم، قال: حدثنا شعبة. ومسلم (٦/١٧٠) قال: حدثنا هناد بن السَّرِيّ، قال: حدثنا عبثر. وفي (٦/١٧٠) قال: حدثنا رفاعة بن الهيثم الواسطي، قال: حدثنا خالد - يعني الطحان-.\n(ح) وحدثني محمد بن عمرو بن جَبَلَة، قال: حدثنا محمد- يعني ابن جعفر-.\n(ح) وحدثنا ابن المثنى، قال: حدثنا ابن أبي عدي، كلاهما عن شعبة. أربعتهم - هشيم، وشعبة، وخالد الطحان، وعبثر- عن حصين بن عبد الرحمن.\nوأخرجه أحمد (٣/٣٦٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٣٧٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، وفي (٣/٣٨٥) قال: حدثنا زياد بن عبد الله بن الطفيل البكائي العامري. وعبد بن حميد (١١١٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، والبخاري (٤/٢٢٦) قال: حدثنا محمد ابن كثير، قال: أخبرنا شعبة. ومسلم (٦/١٦٩) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال عثمان: حدثنا، وقال إسحاق: أخبرنا جرير. وفي (٦/١٧٠) قال: حدثنا أبو بكر بكر بن أبي شيبة، ومحمد بن المثنى، كلاهما عن محمد بن جعفر، عن شعبة. أربعتهم - شعبة، ومعمر، وزياد البكائي، وجرير- عن منصور.\nوأخرجه البخاري (٤/١٠٣) وفي الأدب المفرد (٨٣٩) قال: حدثنا أبو الوليد، قال: حدثنا شعبة، عن سليمان، ومنصور، وقتادة (في الأدب: وفلان، بدلًا من قتادة) .\nوأخرجه مسلم (٦/١٧٠) قال: حدثنا إسحاق بن إبراهيم الحنظلي، وإسحاق بن منصور، قالا: أخبرنا النضر ابن شميل، قال: حدثنا شعبة، عن قتادة، ومنصور، وسليمان، وحصين بن عبد الرحمن.\nأربعتهم -قتادة، وسليمان الأعمش، وحصين، ومنصور- عن سالم بن أبي الجعد، فذكره.\n- ورواه عن جابر أبو الزبير:\nأخرجه أحمد (٣/٣١٣) قال: حدثنا إسماعيل - يعني ابن علية-.\n(ح) وعبد الصمد. (ح) وكثير بن هشام. وأبو داود (٤٩٦٦) قال: حدثنا مسلم بن إبراهيم، أربعتهم - ابن عُلية، وعبد الصمد، وكثير، ومسلم- قالوا: حدثنا هشام.\nوأخرجه الترمذي (٢٨٤٢) قال: حدثنا الحسين بن حريث، قال: حدثنا الفضل بن موسى، عن الحسين بن واقد. كلاهما عن أبي الزبير «فذكره» .\nقلت: أخرجه أحمد (٣/٣١٣، ٣١٤) وعبد بن حميد [١٠٢٥]، والبخاري في الأدب المفرد [٩٦١]، وابن ماجة [٣٧٣٦]، والترمذي [٢٢٥٠] من طريق أبي سفيان عن جابر، فذكره.\nوأخرجه الحميدي [١٢٣٢]، والبخاري (٨/٥٢)، وفي الأدب المفرد [٨١٥]، ومسلم (٦/١٧١) .","vol":"1","page":379},{"text":"١٧٢ - (د) عائشة - ﵂ - قالت: جاءَت امرأةٌ إلى النبي - ﷺ - فقالت: يا رسول الله، إني ولدتُ غلامًا، فسميته محمدًا، وكنَّيْته أبا القاسم، فَذُكِر لي: أنَّكَ تكرَهُ ذلك، فقال: «ما الَّذي أحلَّ اسمي، وحرَّم كُنْيَتي» أو «ما الذي حرَّم كنيتي، وأحلَّ اسمي؟» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٦٨) في الأدب، باب في الرخصة في الجمع بينهما وفي سنده مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، ومتنه منكر:\nأخرجه أحمد (٦/١٣٥، ٢٠٩) قال: ثنا وكيع، وأبو داود [٤٩٦٨] قال: ثنا النفيلي.\nكلاهما قالا: ثنا محمد بن عمران الحجبي، عن جدته صفية بنت شيبة، فذكرته.\nقلت: في إسناده محمد بن عمران مستور الحال، وجدته أنكر الدارقطني إدراكها، وهناك علة أخرى وهي المخالفة لأحاديث الثقات.","vol":"1","page":381},{"text":"١٧٣ - (د) محمد بن الحنفية عن أبيه علي بن أبي طالب - ﵄ - قال: «قلت: يا رسول الله: أرأيتَ إنْ وُلِدَ لي بعدَك ولدٌ، أسمِّيه باسمِكَ، وأكَنِّيه بكنيتك؟» قال: «نعم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٦٧) في الأدب، باب في الرخصة في الجمع بينهما، وأخرجه الترمذي رقم (٢٨٤٦) في الأدب، باب ما جاء في كراهة الجمع بين اسم النبي ﷺ وكنيته وقال: هذا حديث حسن صحيح، وهو كما قال، وقال النووي ﵀ في \" الأذكار \" ص ٢٦٢، ٢٦١: واختلف العلماء في التكني بأبي القاسم على ثلاثة مذاهب، فذهب الشافعي ﵀ ومن وافقه إلى أنه لا يحل لأحد أن يتكنى أبا القاسم سواء كان اسمه محمدًا أو غيره وممن روى هذا من أصحابنا عن الشافعي من الأئمة الحفاظ الثقات الأثبات الفقهاء المحدثون أبو بكر البيهقي، وأبو محمد البغوي في كتابه \" التهذيب \" ⦗٣٨٢⦘ في أول كتاب النكاح، وأبو القاسم بن عساكر في تاريخ دمشق. المذهب الثاني مذهب مالك ﵀: أنه يجوز التكني بأبي القاسم لمن اسمه محمد ولغيره، ويجعل النهي خاصًا بحياة النبي ﷺ، والمذهب الثالث: لا يجوز لمن اسمه محمد، ويجوز لغيره، نقول: ومما تجدر الإشارة إليه أن النووي ﵀ أورد المذهب الثالث في شرح مسلم مقلوبًا فقال: يجوز لمن اسمه محمد دون غيره، وهذا لا يعرف به قائل، وإنما هو سبق قلم كما ذكر الحافظ في \" الفتح \".\nوقال ابن القيم في \" تحفة الودود \" ص ٨٤: وللكراهة ثلاثة مآخذ.\nأحدها: إعطاء معنى الاسم لغير من يصلح له، وقد أشار النبي ﵊ إلى هذه العلة بقوله: \" إنما أنا قاسم أقسم بينكم \" فهو ﵊ يقسم بينهم بأمر ربه تعالى بقسمته، لم يكن تقسيمه كقسمة الملوك الذين يعطون من يشاؤون ويحرمون من شاؤوا.\nالثاني: خشية الالتباس وقت المخاطبة والدعوة، وقد أشار إلى هذه العلة في حديث أنس حيث قال الداعي: لم أعنك، فقال: \" سموا اسمي ولا تكنوا بكنيتي \".\nالثالث: أن في الاشتراك الواقع في الاسم والكنية معًا زوال مصلحة الاختصاص والتمييز بالاسم والكنية كما نهى أن ينقش أحد على خاتمه كنقشه، فعلى المأخذ الأول يمنع الرجل من كنيته في حياته وبعد موته، وعلى المأخذ الثاني يختص المنع بحال حياته، وعلى المأخذ الثالث يختص المنع بالجمع بين الكنية والاسم دون إفراد أحدهما، والأحاديث في هذا الباب تدور على هذه الثلاثة. والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود [٤٩٦٧] قال: ثنا عثمان بن أبي شيبة، قال: ثنا أبو أسامة. والترمذي [٢٨٤٣] قال: ثنا محمد بن بشار، قال: ثنا يحيى بن سعيد القطان.\nكلاهما عن فطر بن خليفة، قال: حدثني منذر الثوري، عن محمد بن الحنفية «فذكره» .\nوأخرجه أحمد (١/٩٥)، والبخاري في الأدب المفرد (٨٤٣)، وأبو داود (٤٩٦٧) بنفس السند، وفيه: عن ابن الحنفية، قال: قال علي بن أبي طالب.\nقلت: قال أبو عيسى: هذا حديث حسن صحيح.","vol":"1","page":381},{"text":"<span data-type=\"title\" id=toc-110>الفصل الخامس: في أحاديث متفرقة</span>\n١٧٤ - (ت) ابن عمر - ﵄ - أنَّ رسولَ الله - ﷺ - أمَرَ بتسمية المولود يومَ سابِعِه، ووضْع الأذى عنه، والعَقِّ عنه. أخرجه الترمذي (١) . ⦗٣٨٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ووضع الأذى: عن المولود: هو أن يُزال ما عليه من أثر الولادة، وما يخرج على جسده من أثرها.\nالعَقُّ: هو أن يُحْلَق الشعر الذي يخرج على رأسه من بطن أمه، وهو من جملة وضع الأذى عنه، وأن يذبح عنه شاة أو شاتان، كما سيأتي بيانه في باب العقيقة، من كتاب الطعام، من حرف الطاء.\n_________\n(١) رقم (٢٨٣٤) في الأدب، باب ما جاء في تعجيل اسم المولود وحسنه، وفي سنده شريك القاضي وهو سيء الحفظ، وابن إسحاق، وقد عنعنه، لكن يتقوى بحديث سمرة بن جندب عند أبي داود رقم (٢٨٣٧) والترمذي رقم (١٥٢٢) والنسائي ٧/١٦٦ وابن ماجة رقم (٣١٦٥) مرفوعًا بلفظ \" كل غلام رهين بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى \" فقد صرح الحسن بسماعه من سمرة كما في النسائي، وإسناده صحيح، وصححه الترمذي والنووي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي [٢٨٣٢] قال: حدثنا عبيد الله بن سعد بن إبراهيم بن سعد بن إبراهيم بن سعد بن عبد الرحمن بن عوف، حدثني عميِّ يعقوب بن إبراهيم، حدثنا شريك عن محمد بن إسحاق، عن عمرو بن شعيب، عن أبيه عن جده فذكره.\nقلت: شريك هو النخعي سيء الحفظ، وشيخه ابن إسحاق معروف بالتدليس وقد عنعن.","vol":"1","page":382},{"text":"١٧٥ - (م د) عائشة - ﵂ - قالت: كان رسول الله - ﷺ - يُؤْتَى بالصبيان، فيدعو لهم بالبركة.\nوزاد في رواية: «ويُحَنِّكُهم» ولم يذكر «بالبركة» . أخرجه أبو داود.\nوفي رواية مسلم، أن رسولَ الله - ﷺ -: كان يُؤْتَى بالصِّبيان فيُبَرِّكَ عليهم ويُحَنِّكُهم (١) .\n_________\n(١) مسلم رقم (٢١٤٧) في الأدب، باب استحباب تحنيك المولود عند ولادته، وأبو داود رقم (٥١٠٦) في الأدب، باب في الصبي يولد فيؤذن له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢١٤٧) قال: ثنا أبو بكر بن أبي شيبة، حدثنا عبد الله بن نمير. وأبو داود [٥١٠٦] قال: حدثنا عثمان بن أبي شيبة. ثنا محمد بن فضيل. (ح) وثنا يوسف بن موسى، ثنا أبو أسامة.\nثلاثتهم: عن هشام بن عروة، عن عروة، عن عائشة فذكره.","vol":"1","page":383},{"text":"١٧٦ - (ت د) أبو رافع مولى رسول الله - ﷺ - قال: «رأيتُ رسول الله - ﷺ - أذَّن في أُذُن الحسن بن علي، حين ولَدَتْهُ فاطمةُ - ﵃ -» .\nزاد رزين في كتابه: قرأ في أذنه سورة الإخلاص وحنَّكَهُ بتمرةٍ وسمَّاهُ. ⦗٣٨٤⦘\nولم أجد هذه الزيادة في الأصول. أخرجه الترمذي وأبو داود (١) .\n_________\n(١) الترمذي في الأضاحي، باب الأذان في أذن المولود، وأبو داود رقم (٥١٠٥) في الأدب، باب في الصبي يولد فيؤذن في أذنه، وفي سنده عاصم بن عبد الله، وهو ضعيف، لكن يشهد له دون زيادة رزين حديث ابن عباس عند البيهقي في الشعب، فيتقوى به، ولذا صححه الترمذي، انظر \" تحفة الودود \" ص ١٦.\nقال ابن القيم: وسر التأذين - والله أعلم - أن يكون أول ما يقرع سمع الإنسان كلماته المتضمنة لكبرياء الرب وعظمته والشهادة التي أول ما يدخل بها في الإسلام، فكان ذلك كالتلقين له شعار الإسلام عند دخوله إلى الدنيا، كما يلقن كلمة التوحيد عند خروجه منها، وغير مستنكر وصول أثر التأذين إلى قلبه وتأثره به وإن لم يشعر، مع ما في ذلك من فائدة أخرى وهي هروب الشيطان من كلمات الأذان، وهو كان يرصده حتى يولد، فيقارنه للمحنة التي قدرها الله وشاءها فيسمع شيطانه ما يصفعه ويغيظه أول أوقات تعلقه به، وفيه معنى آخر، وهو أن تكون دعوته إلى الله وإلى دينه الإسلام، وإلى عبادته سابقة على دعوة الشيطان كما كانت فطرة الله التي فطر الناس عليها سابقة على تغيير الشيطان لها ونقله عنها، ولغير ذلك من الحكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n يحتمل التحسين: أخرجه أحمد (٦/٩) قال: حدثنا يحيى، وعبد الرحمن. وفي (٦/٣٩١) قال: حدثنا وكيع. وفي (٦/٣٩٢) قال: حدثنا يحيى بن سعيد، وأبو داود (٥١٠٥) قال: حدثنا مُسَدَّد. قال: حدثنا يحيى. والترمذي (١٥١٤) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد، وعبد الرحمن بن مهدي.\nثلاثتهم - يحيى، وعبد الرحمن، ووكيع- عن سفيان، عن عاصم بن عبيد الله، عن عبيد الله بن أبي رافع. فذكره.\nقلت: في إسناده عاصم بن عبيد الله، ضعفوه، وله شاهد من حديث ابن عباس -﵄-.\nتصحف في مطبوعة الأرناؤوط «عاصم بن عبيد الله» لعاصم بن «عبد الله» بالتكبير.","vol":"1","page":383},{"text":"١٧٧ - (ط) يحيى بن سعيد أنَّ عمر بن الخطاب قال لرجل: ما اسمُك؟ قال: جَمْرَةُ، قال: ابنُ مَنْ؟ قال: ابن شِهابٍ، قال: مِمَّن؟ قال: من الحُرَقَةَ، قال: أين مسكنُك؟ قال: بِحَرَّةِ النَّار. قال: بأيِّها؟ قال: بذاتِ لَظَى. قال عمر: أدْرِكْ أهلك فقد احترقوا، فكان كما قال عمر. أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٩٧٣ في الاستئذان، باب ما يكره من الأسماء، وهو منقطع وصله أبو القاسم بن بشران في فوائده من طريق موسى بن عقبة بن نافع عن ابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال مالك [١٨٨٦] عن يحيى بن سعيد أن عمر بن الخطاب فذكره. قال الإمام الزرقاني: منقطع وصله أبو القاسم بن بشران في «فوائده» من طريق موسى بن عقبة عن نافع، عن ابن عمر.... وفيه: «فرجع فوجد أهله قد احترقوا» . قال الباجي: كانت هذه حال هذا الرجل قبل ذلك فما احترق أهله، ولكن شيء يلقيه الله في قلب المتفائل عند سماع الفأل، ويلقيه الله على لسانه فيوافق ما قدر الله. شرح الموطأ (٤/٤٩٠) .","vol":"1","page":384},{"text":"<span data-type=\"title\" id=toc-111>الكتاب التاسع: في الآنية</span>\n١٧٨ - (خ م ت د س) عبد الرحمن بن أبي ليلى - ﵀ - قال: إنَّهم كانوا عند حُذيْفَةَ بالمدائن (١)، فاستَسقَى، فسقَاهُ مَجُوسِيّ في إناءٍ من فِضَّةٍ، فرمَاهُ به، وقال: إنِّي قد أمرتُه ألا يَسْقِيَني فيه، إني سمعتُ رسول الله - ﷺ - يقول: «لا تَلْبَسُوا الحريرَ ولا الدِّيباجَ، ولا تَشْرَبوا في آنيةِ الذهب والفِضَّة، ولا تأكلوا في صِحافها، فإنَّها لهم في الدنيا» . زاد في رواية: «ولكم في الآخرة» .\nهذه رواية البخاري ومسلم.\nولمسلم أيضًا بنحوه، وليس فيه، ولا «تأكلُوا في صحافِها» .\nوأخرجه الترمذي وأبو داود نحو مسلم.\nوأخرجه النسائي قال: استَسْقَى حُذَيفةُ، فأتاه دِهقَانٌ بماءٍ في إناءٍ من فضَّةٍ، فَحَذَفَهُ ثم اعتذَرَ إليهم مما صنع به، وقال: إنَّني نَهيتُه، فلم يَنْتَهِ، سمعتُ رسول الله - ﷺ - يقول: ... وذكر الحديث، مثلَ مسلم (٢) . ⦗٣٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n دِهُقان (٣): الدِّهقان: رئيس القرية، والمقدّم على الجماعة من الفلاحين والتُّناء (٤) .\n_________\n(١) بلد عظيم على دجلة بينها وبين بغداد سبعة فراسخ، كانت مسكن ملوك الفرس، وبها إيوان كسرى وكان فتحها على يد سعد بن أبي وقاص في خلافة عمر سنة ست عشرة، وكان حذيفة عاملًا عليها في خلافة عمر ثم عثمان إلى أن مات بعد قتل عثمان.\n(٢) البخاري ١١/٤٨٦ في الأطعمة، باب الأكل في إناء مفضض و١٢/١٩٨ في الأشربة، باب آنية الفضة و(٤٠٢) و(٤٠٣) في اللباس، باب لبس الحرير للرجال و(٤٠٧) في اللباس، باب افتراش الحرير. وأخرجه مسلم رقم (٢٠٦٧) في اللباس والزينة، باب تحريم استعمال إناء الذهب ⦗٣٨٦⦘ والفضة، والترمذي رقم (١٨٧٩) في الأشربة، باب ما جاء في كراهية الشرب في آنية الفضة والذهب، وأبو داود رقم (٣٧٢٣) في الأشربة، باب الشراب في آنية الذهب والفضة، والنسائي ٨/١٩٨ و١٩٩ في الزينة، باب النهي عن لبس الديباج، وأخرجه ابن ماجة رقم (٣٤١٤) في الأشربة، باب الشرب في آنية الفضة.\n(٣) بكسر الدال وضمها - معرب.\n(٤) تنأت بالبلد تنوءًا: قطنته، والتانئ من ذلك، وهم تناء، أي مقيمون، والاسم التناءة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٤٤٠) قال: حدثنا سفيان، قال: حدثنا ابن أبي نجيح، وأحمد (٥/٣٩٧) قال: حدثنا محمد بن أبي عدي، عن ابن عون. قال أبو عبد الرحمن - عبد الله بن أحمد-: قال أبي، قال معاذ: حدثنا ابن عون. وفي (٥/٤٠٤) قال: حدثنا عبد العزيز بن عبد الصمد، قال: حدثنا منصور. والدارمي (٢١٣٦) قال: حدثنا عثمان بن عمر، قال: حدثنا ابن عون. والبخاري (٧/٩٩) قال: حدثنا أبو نعيم، قال: حدثنا سيف بن أبي سليمان. وفي (٧/١٤٦) قال: حدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، عن ابن عون. وفي (٧/١٩٤) قال: حدثنا علي، قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت ابن أبي نجيح، ومسلم (٦/١٣٦) قال: حدثني عبد الجبار بن العلاء، قال: حدثنا سفيان، قال: حدثنا ابن أبي نجيح، وفي (٦/١٣٧) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، عن منصور.\n(ح) وحدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، عن ابن عون.\n(ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا سيف. و«ابن ماجة» (٣٤١٤) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا أبو عوانة، عن أبي بشر. و«النسائي» (٨/١٩٨) قال: أخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا سفيان، قال حدثنا ابن أبي نجيح. وفي الكبرى «تحفة الأشراف -٣٣٧٣» عن إسحاق، عن جرير، عن منصور.\n(ح) وعن يحيى بن مخلد البغدادي، عن معافي بن عمران عن سيف.\n(ح) وعن حميد بن مسعدة، عن يزيد بن زريع، عن عبد الله بن عون، خمستهم (ابن أبي نجيح، وابن عون، ومنصور، وسيف، وأبو بشر) عن مجاهد.\n٢- وأخرجه أحمد (٥/٣٨٥، ٤٠٠) قال حدثنا وكيع. وفي (٥/٣٩٦) قال حدثنا عفان. وفي (٥/٣٩٨) قال: حدثنا محمد بن جعفر. و«البخاري» (٧/١٤٦) قال: حدثنا حفص بن عمر. وفي (٧/١٩٣) قال: حدثنا سليمان بن حرب. و«مسلم» (٦/١٣٦) قال: حدثنا عبيد الله بن معاذ العنبري قال: حدثنا أبي (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع.\n(ح) وحدثنا ابن المثني، وابن بشار، قالا: حدثنا محمد بن جعفر.\n(ح) وحدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي.\n(ح) وحدثني عبد الرحمن بن بشر، قال: حدثنا بهز. و«أبو داود» (٣٧٢٣) قال: حدثنا حفص بن عمر، و«ابن ماجة» (٣٥٩٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. و«الترمذي» ١٨٧٨ قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، ثمانيتهم (وكيع، وعفان، ومحمد ابن جعفر وحفص ابن عمر، وسليمان بن حرب، ومعاذ، وابن أبي عدي، وبهز) عن شعبة.\nوأخرجه أحمد (٥/٣٩٠) قال: حدثنا يحيى بن عبد الملك بن أبي غنية، قال حدثنا أبي كلاهما (شعبة، وعبد الملك) عن الحكم.\n٣- وأخرجه أحمد (٥/٤٠٨) قال: حدثنا علي بن عاصم. و«مسلم» ٦/١٣٦ قال: حدثني عبد الجبار بن العلاء، قال: حدثنا سفيان، و«النسائي» (٨/١٨٩) قال: أخبرنا محمد بن عبد الله بن يزد، قال: حدثنا سفيان، كلاهما (على، سفيان) قولا: حدثنا يزيد بن أبي زياد.\nثلاثتهم (مجاهد، والحكم، ويزيد) عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"1","page":385},{"text":"١٧٩ - (خ م ط) أم سلمة - ﵂ - قالت: قال رسولُ الله - ﷺ -: «الذي يَشْرَبُ في إناء الفضَّة، إنَّما يُجَرجِرُ في بطنه نار جهنم (١)» هذه ⦗٣٨٧⦘ رواية البخاريّ ومسلم و«الموطأ» .\nولمسلم زيادة في رواية: «إنَّ الذي يأكل ويشرب في آنية الفضة والذهب» .\nوفي أخرى له: «من شرب في إناء من ذهب أو فضة، فإنَّما يُجَرجِرُ في بطنه نارًا من جهنم (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يُجَرْجر: أي يُحدر في جوفه، فجعل للشرب جرجرة، وهي وقوع صوت الماء في الجوف، وقيل: هي تردُّده في فيه، وقيل: هي صب الماء في الحلق.\n_________\n(١) قال النووي ﵀ في شرح مسلم ١٤/٢٧: اتفاق العلماء من أهل الحديث واللغة والغريب وغيرهم: على كسر الجيم الثانية من \" يجرجر \" واختلفوا في قوله: \" نار جهنم \" فنقلوا فيها: النصب والرفع، وهما مشهوران في الرواية، وفي كتب الشارحين وأهل الغريب واللغة، والنصب هو الصحيح المشهور، الذي جزم به الأزهري وآخرون من المحققين، ورجحه الزجاج والخطابي والأكثرون. ويؤيده الرواية الثالثة: \" يجرجر في بطنه نارًا من جهنم \" ورويناه في \" مسند أبي عوانة \" وفي الجعديات \" نارًا \" من غير ذكر \" جهنم \".\nوأما معناه: فعلى رواية النصب: الفاعل هو الشارب مضمر في يجرجر، أي: يلقيها في بطنه بجرع متتابع، يسمع له جرجرة، وهي الصوت، لتردده في حلقه، وعلى رواية الرفع: يكون \" النار \" فاعله، ومعناه: تصوت النار في بطنه، والجرجرة: هي الصوت، وسمي المشروب نارًا، لأنه يؤول إليها، كما قال الله تعالى: ﴿إن الذين يأكلون أموال اليتامى ظلمًا إنما يأكلون في بطونهم نارًا﴾ [النساء: ١٠] .\nوأما \" جهنم \" عافانا الله منها، ومن كل بلاء، فقال الواحدي: قال يونس وأكثر النحويين: هي عجمية لا تنصرف، للعلمية والعجمة، وسميت بذلك لبعد قعرها؛ يقال بئر جهنام إذا كانت عميقة القعر. وقال بعض اللغويين: هي مشتقة من الجهومة؛ وهي الغلظ؛ سميت به؛ لغلظ أمرها في العذاب.\n(٢) البخاري ١٢/١٩٩ و٢٠٠ في الأشربة، باب آنية الفضة، ومسلم رقم (٢٠٦٥) في اللباس والزينة، باب تحريم استعمال أواني الذهب والفضة في الشرب، والموطأ ٢/٩٢٤، ٩٢٥ في صفة النبي ﷺ باب ما جاء في معنى الكافر، وأخرجه ابن ماجة رقم (٣٤١٣) في الأشربة، باب الشرب في آنية الفضة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفة (٥٧٦)، وأحمد (٦/٣٠٠) قال: حدثنا عفان. قال: حدثنا يزيد بن زُريع. قال: حدثنا أيوب. وفي (٦/٣٠٢) قال: حدثنا يونس. قال: حدثنا حماد، يعني ابن زيد، عن أيوب، وعبد الرحمن، يعني السراج. وفي (٦/٣٠٤) قال: حدثنا حُسين بن محمد. قال: حدثنا جرير - يعني ابن حازم- وفي (٦/٣٠٦) قال: حدثنا يحيى بن سعيد، عن عُبيدالله. والدارمي (٢١٣٥) قال: أخبرنا أحمد بن يونس. قال: حدثنا لَيث بن سعد. والبخاري (٧/١٤٦) قال: حدثنا إسماعيل، قال: حدثني مالك ابن أنس. ومسلم (٦/١٣٤) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك.\n(ح) وحدثناه قتيبة ومحمد بن رُمْح، عن الليث بن سعد، (ح) وحدثنيه علي بن حُجْر السعدي. قال: حدثنا إسماعيل، يعني ابن عُلَيَّة، عن أيوب. (ح) وحدثنا ابن نُمير. قال: حدثنا محمد بن بشر، عن عُبيدالله. (ح) وحدثنا محمد بن المثنى قال: حدثنا يحيى بن سعيد، عن عُبيدالله. (ح) وحدثنا أبو بكر بن أبي شيبة، والوليد بن شجاع، قال: حدثنا علي بن مُسْهِر، عن عبيد الله. (ح) وحدثنا محمد بن أبي بكر المقدمي، قال: حدثنا الفضيل بن سليمان. قال: حدثنا موسى بن عقبة. (ح) وحدثنا شَيْبان بن فروخ. قال: حدثنا جرير، يعني ابن حازم، عن عبد الرحمن السراج. وابن ماجة (٣٤١٣) قال: حدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد. والنسائي في الكبرى (تحفة الأشراف) (١٣/١٨١٨٢) عن علي بن حُجْر، عن إسماعيل بن عُلية، عن أيوب. (ح) وعن شعيب بن يوسف، عن يحيى بن سعيد، عن عُبيدالله بن عمر. (ح) وعن عمرو بن علي، عن عاصم بن هلال، عن أيوب.\nسبعتهم - مالك، وأيوب، وعبد الرحمن السراج، وجرير بن حازم، وعُبيدالله بن عمر، والليث بن سعد، وموسى بن عقبة- عن نافع، عن زيد بن عبد الله بن عُمر.\nوأخرجه مسلم (٦/١٣٥) قال: حدثني زيد بن يزيد أبو مَعْن الرقاشي، قال: حدثنا أبو عاصم، عن عثمان، يعني ابن مُرَّة.\nكلاهما - زيد بن عبد الله، وعثمان بن مرة- عن عبد الله بن عبد الرحمن بن أبي بكر، فذكره.\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (١٣/١٨١٨٢) عن محمد بن علي بن حرب، عن محرز بن الوضاح، عن إسماعيل بن أمية، عن نافع، عن عبد الله بن عبد الرحمن، فذكره. ولم يذكر «زيد بن عبد الله» .\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (١٣/١٨١٨٢) عن إسماعيل بن مسعود، عن خالد بن الحارث، عن عُبيدالله بن عمر، عن نافع، عن زيد بن عبد الله، عن عبد الله بن عبد الرحمن، عن بعض أزواج النبي -ﷺ- فذكره. ولم يُسَم «أم سلمة» .\n- وروته عنها صفية بنت أبي عبيد الثقفي:\nأخرجه النسائي في الكبرى قال: أخبرني عمرو بن هشام، قال: ثنا محمد بن سلمة، عن ابن إسحاق، عن نافع، عن صفية «فذكرته» .","vol":"1","page":386},{"text":"١٨٠ - (د) جابر بن عبد الله - ﵄ - قال: «كُنَّا نَغزُو مع رسول الله - ﷺ - فنُصيبُ من آنية المشركين وأسقيتهم ونستمتعُ بها، فلا يعيبُ ذلك علينا» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n نَسْتَمْتِع: الاستمتاع بالشيء: الانتفاع به.\n_________\n(١) رقم (٣٨٣٨) في الأطعمة، باب الأكل في آنية أهل الكتاب وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\nأخرجه أحمد (٣/٣٢٧) قال: حدثنا أبو النضر. وفي (٣/٣٤٣) قال: حدثنا حسين بن محمد. وفي (٣/٣٨٩) قال: حدثنا سريج. ثلاثتهم - أبو النضر، وحسين، وسريج- قالوا: حدثنا محمد بن راشد، عن سُليمان بن موسى.\nوأخرجه أحمد (٣/٣٧٩) قال: حدثنا عبد الأعلى بن عبد الأعلى، وأبو داود (٣٨٣٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا عبد الأعلى، وإسماعيل بن عُليَة. كلاهما -عبد الأعلى، وابن عُلية- عن برد بن سنان. كلاهما - سُليمان، وبرد- عن عطاء، فذكره.","vol":"1","page":387},{"text":"١٨١ - (د ت) أبو ثعلبة الخشني - ﵁ - قال: إنه سأل ⦗٣٨٨⦘ رسولَ الله - ﷺ -: إنَّا نُجاورُ أهلَ الكتاب، وهُم يَطْبُخُون في قُدورهم الخِنْزيرَ، ويَشربون في آنيتهم الخمرَ، فقال رسول الله - ﷺ -: «إن وَجَدتُم غيرها، فكُلوا واشربُوا، فإن لم تجدوا غيرها فارْحَضوها بالماء، وكلوا واشربوا» . هذه رواية أبي داود.\nورواية الترمذي قال: سُئِل رسول الله - ﷺ - عن قُدور المجوس فقال: «أنْقُوها غَسْلًا، واطْبُخُوا فيها» ونهى عن كلِّ سَبُعٍ ذي ناب.\nوفي أخرى له قال: أتَيْتُ رسول الله - ﷺ - فقلت: يا رسول الله، إنَّا بأرضِ قومٍ أهلِ كتابٍ، نأكُلُ في آنتيهم؟ قال: «إنْ وَجَدتُم غير آنيتهم فلا تأكلوا فيها، فإن لم تجدوا فاغسِلوها وكُلُوا فيها (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فَارحَضُوها: الرَّحضُ: الغَسْل.\nأَنْقُوها: الإنقاء: المبالغة في الغسل والتنظيف.\n_________\n(١) أبو داود رقم (٣٨٣٩) في الأطعمة، باب الأكل في آنية أهل الكتاب، والترمذي رقم (١٥٦٠) في السير، باب ما جاء في الانتفاع بأوعية المشركين، و(١٧٩٧) في الأطعمة، الباب السابع وإسناده جيد، وقد أخرج البخاري في صحيحه ١٢/٤٢ في الذبائح، باب آنية المجوس، ومسلم رقم (١٩٣٠) في الصيد، باب الصيد بالكلاب المعلمة من حديث أبي إدريس الخولاني عن أبي ثعلبة الخشني أن رسول الله ﷺ قال: \" وأما ما ذكرت أنكم بأرض قوم من أهل الكتاب تأكلون في آنيتهم، فإن وجدتم غير آنيتهم فلا تأكلوا فيها، وإن لم تجدوا، فاغسلوها ثم كلوا فيها \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي ثعلبة عروة بن رويم: أخرجه ابن ماجة (٢٨٣١) قال: ثنا علي بن محمد، قال: ثنا أبو أسامة، قال: حدثني أبو فروة يزيد بن سنان، قال: حدثني عروة بن رويم، فذكره.\nقلت: في إسناده أبو فروة يزيد بن سنان.\n- ورواه عنه أبو عبيد الله مسلم بن مشكم:\nأخرجه أبو داود (٣٨٣٩) قال: حدثنا نصر بن عاصم، قال: حدثنا محمد بن شعيب، قال: أخبرنا عبد الله ابن العلاء بن زبر، عن أبي عبيد الله مسلم بن مشكم فذكره.\n- ورواه عنه مكحول:\nأخرجه أحمد (٤/١٩٣) قال: ثنا يزيد، قال: الحجاج بن أرطأة، ومسلم (٦/٥٩) قال: حدثني محمد بن حاتم، قال: ثنا عبد الرحمن بن مهدي، عن معاوية بن صالح، عن العلاء، والترمذي (١٤٦٤) قال: حدثنا أحمد بن منيع، قال: ثنا يزيد بن هارون، قال: ثنا الحجاج. كلاهما عن مكحول فذكره.\nقلت: ومن طريق أبي أسماء الرحبي:\nأخرجه أحمد (٤/١٩٣)، والترمذي [١٥٦٠] و[١٧٩٦] .","vol":"1","page":387},{"text":"١٨٢ - () ابن عمر - ﵄ - قال: «توضَّأ عمر بالحَمِيم في جرِّ ⦗٣٨٩⦘ نصرانيَّة، ومن بيتها» . أخرجه رزين، ولم أجده في الأصول إلا في تراجم أبواب البخاري، فإنه قال في أحَدِ أبواب كتاب الوضوءِ قولًا مجملًا: وتوضأ عمر بالحميم، ومن بيت نصرانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بالحميم: الماء الحار.\nجَرِّ نصرانية: الجر: جمع جرة، وهي الإناء من الخَزَف، وتجمع أيضًا على جرار.\n_________\n(١) ذكره البخاري ١/٢٥٨ في الوضوء، باب وضوء الرجل مع امرأته معلقًا بصيغة الجزم قال الحافظ في \" الفتح \": وصله سعيد بن منصور وعبد الرزاق وغيرهما بإسناد صحيح بلفظ \" أن عمر كان يتوضأ بالحميم ويغتسل منه \" ورواه ابن أبي شيبة والدارقطني بلفظ \" كان يسخن له ماء في قمقم ثم يغتسل منه \" قال الدارقطني: إسناده صحيح وقوله \" من بيت نصرانية \" وصله الشافعي وعبد الرزاق وغيرهما، عن ابن عيينة عن زيد ابن أسلم عن أبيه به. ولفظ الشافعي \" توضأ من ماء في جرة نصرانية \" ولم يسمعه ابن عيينة من زيد بن أسلم، فقد رواه البيهقي من طريق سعدان بن نصر عنه قال: حدثونا عن زيد بن أسلم.. فذكره مطولًا، ورواه الإسماعيلي من وجه آخر عنه بإثبات الواسطة فقال: عن ابن زيد بن أسلم عن أبيه به، وأولاد زيد هم عبد الله وأسامة وعبد الرحمن وأوثقهم وأكبرهم عبد الله وأظنه هو الذي سمع ابن عيينة منه ذلك، ولذلك جزم به البخاري.\nثم قال الحافظ: ففيه دليل على جواز التطهر بفضل وضوء المرأة المسلمة لأنها لا تكون أسوأ حالًا من النصرانية، وفيه دليل أيضًا على جواز استعمال مياه أهل الكتاب من غير استفصال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: علقه البخاري في الوضوء (١/٢٥٨) باب وضوء الرجل مع امرأته بصيغة الجزم.\nقلت: عزاه الحافظ لسنن سعيد بن منصور، وعبد الرزاق وصحح إسناده. وعزاه للدارقطني، وابن أبي شيبة، ونقل تصحيح الدارقطني لإسناد الأثر. وعزاه للشافعي، والبيهقي، والإسماعيلي.","vol":"1","page":388},{"text":"<span data-type=\"title\" id=toc-112>الكتاب العاشر: في الأمل والأجل</span>\n١٨٣ - (خ ت) ابن مسعود - ﵁ - قال: خَطَّ رسول الله - ﷺ - خَطّا مُربَّعًا، وخطَّ خطًّا في الوسط خارجًا منه، وخطَّ خُطُطًا صغارًا، إلى هذا الذي في الوسط، من جانبه الذي في الوسط، فقال: «هذا الإنسان، وهذا أجله محيطٌ به- أو قد أحاط به- وهذا الذي هو خارجٌ أمَلُهُ، وهذه الخططُ الصغارُ: الأعراض، فإن أخطأه هذا، نهشَهُ هذا، وإن أخطأهُ هذا، نهشه هذا (١)» . ⦗٣٩١⦘\nأخرجه البخاري والترمذي (٢) .\n_________\n(١) وقد رسمه الحافظ في \" الفتح \" ١١/١٨٧:\nقال الحافظ: والأول: المعتمد. وسياق الحديث يتنزل عليه، فالإشارة بقوله: \" هذا الإنسان \" إلى النقطة الداخلة، وبقوله: \" وهذا أجله محيط به \" إلى المربع، وبقوله: \" وهذا الذي هو خارج أمله \" إلى الخط المستطيل المنفرد، وبقوله \" وهذه \" إلى الخطوط، وهي مذكورة على سبيل المثال، لا أن ⦗٣٩١⦘ المراد: انحصارها في عدد معين، ويؤيده قوله في حديث أنس بعده \" إذ جاء الخط الأقرب \" فإنه أشار به إلى الخط المحيط به، ولا شك أن الذي يحيط به أقرب إليه من الخارج عنه. وقوله \" خططًا \" بضم المعجمة والطاء الأولى للأكثر، ويجوز فتح الطاء، وقوله \" هذا الإنسان \" مبتدأ وخبر، أي: هذا الخط هو الإنسان، على التمثيل، وقوله \" وهذه الخطط \" بالضم فيهما أيضًا، وفي رواية المستملي والسرخسي \" وهذه الخطوط \". وقوله \" الأعراض \" جمع \" عرض \" بفتحتين، وهو ما ينتفع به في الدنيا في الخير وفي الشر والعرض - بالسكون - ضد الطول. ويطلق على ما يقابل النقدين، والمراد هنا الأول، وقوله \" نهشه \" بالنون والشين المعجمة، أي أصابه.\nواستشكلت هذه الإشارات الأربع، مع أن الخطوط ثلاثة فقط.\nوأجاب الكرماني: بأن للخط الداخل اعتبارين، فالمقدر الداخل منه هو الإنسان، والخارج: أمله. والمراد بالأعراض: الآفات العارضة له، فإن سلم من هذا لم يسلم من هذا، وإن سلم من الجميع، ولم تصبه آفة من مرض أو فقدان مال، أو غير ذلك، بغته الأجل.\nوالحاصل: أن من لم يمت بالسبب مات بالأجل.\nوفي الحديث: إشارة إلى الحض على تقصير الأمل والإستعداد لبغتة الأجل، وعبر بالنهش - وهو لدغ ذات السم - مبالغة في الإصابة والإهلاك.\n(٢) البخاري ١٤/١١ و١٢ في الرقاق، باب في الأمل وطوله، والترمذي رقم (٢٤٥٦) في الزهد، باب أمل الإنسان وأجله، وأخرجه ابن ماجة رقم (٤٢٣١) في الزهد، باب النية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٥٨١) (٣٦٥٢) . والدارمي (٢٧٣٢) قال: حدثنا مُسَدَّد. والبخاري (٨/١١٠) قال: حدثنا صدقة بن الفضل. وابن ماجة (٤٢٣١) قال: حدثنا أبو بشر بكر بن خلف، وأبو بكر ابن خلاد الباهلي. والترمذي (٢٤٥٤) قال: حدثنا محمد بن بشار. والنسائي في الكبرى - تحفة الأشراف-[٩٢٠٠] عن عمرو بن علي.\nسبعتهم - أحمد بن حنبل، ومسدد، وصدقة، وأبو بشر، وأبو بكر بن خلاد، ومحمد بن بشار، وعمرو بن علي- عن يحيى بن سعيد، عن سفيان، قال: حدثني أبي، عن أبي يعلى منذر، عن ربيع بن خثيم، فذكره.","vol":"1","page":390},{"text":"١٨٤ - (خ ت) أنس بن مالك - ﵁ - قال: خطَّ رسولُ الله - ﷺ - خطًّا (١)، [وقال: «هذا الإنسان»، وخطَّ إلى جانبه خطًّا، وقال: «هذا أجَلُهُ»، وخطَّ آخرَ بعيدًا منه] (٢)، فقال: «هذا الأمَلُ»، فَبَيْنَما هو كذلك، إذ جاءهُ الأقربُ، هذه رواية البخاري.\nوأخرجه الترمذي قال: قال رسولُ الله - ﷺ -: «هذا ابنُ آدمَ، وهذا ⦗٣٩٢⦘ أجَلُهُ»، ووَضَعَ يدَهُ عِندَ قَفَاهُ، ثُمَّ بسَطَها، وقالَ: «وثَمَّ أمَلُهُ، وثَمَّ أمَلُهُ (٣)» .\n_________\n(١) في البخاري \" خطوطًا \".\n(٢) لعل ما بين المعقفين زيادة من الحميدي، فإنها ليست في البخاري.\n(٣) البخاري ١١/٢٠٢، ٢٠٣ في الرقاق، باب في الأمل وطوله، والترمذي رقم (٢٣٣٥) في الزهد، باب ما جاء في قصر الأمل، وأخرجه ابن ماجة رقم (٤٢٣٢) في الزهد، باب النية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أنس إسحاق بن عبد الله بن أبي طلحة:\nأخرجه البخاري (٨/١١١)، والنسائي في الكبرى (تحفة الأشراف) (٢١٤) عن عُبيدالله بن سعيد. كلاهما - البخاري، وعُبيدالله- عن مسلم بن إبراهيم، قال: حدثنا همام، عن إسحاق، فذكره.\n- ورواه عنه عبيد الله بن أبي بكر:\nأخرجه أحمد (٣/١٢٣) قال: حدثنا يزيد. وفي (٣/١٣٥) قال: حدثنا بهز. وفي (٣/١٤٢، ٢٥٧) قال: حدثنا عفان. وابن ماجة (٤٢٣٢) قال: حدثنا إسحاق بن منصور، قالك حدثنا النضر بن شُمَيل. والترمذي (٢٣٣٤) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك. والنسائي في الكبرى (تحفة الأشراف) (١٠٧٩) عن سويد، عن عبد الله.\nخمستهم - يزيد، وبهز، وعفان، والنضر، وابن المبارك- عن حماد بن سلمة، عن عُبيدالله بن أبي بكر، فذكره.","vol":"1","page":391},{"text":"١٨٥ - (خ ت) ابن عمر - ﵄ - قال: أخَذَ رسول الله - ﷺ - بِمَنْكبي، فقال: «كُنْ في الدنيا كأنك غَريبٌ، أو عابِرُ سَبيلٍ (١)» .\nوكان ابن عمر يقول: إذا أمسيتَ فلا تَنتَظِر الصَّباحَ، وإذا أصبحتَ فلا تنتظر المساءَ، وخُذْ من صحتك لمرضك (٢)، ومن حياتك لموتك.\nهذه رواية البخاري، وأخرجه الترمذي قال: أخذ رسول الله - ﷺ - ببعض جَسَدي، فقال: «كُنْ في الدنيا كأنَّكَ غريبٌ، أو عابِرُ سبيلٍ، وعُدَّ نَفْسَكَ من أهل القبور» .\nقال مجاهد: فقال لي ابن عُمَرَ: إذا أصْبَحْتَ فَلاَ تُحدِّث نَفْسَك بالمساء، وإذا أمسيتَ فلا تُحدِّث نَفْسَك بالصَّباح، وخُذْ من صِحَّتِك لسَقَمِكَ، ومن ⦗٣٩٣⦘ حياتِكَ قَبْلَ موتِكَ، فإنَّكَ لا تدري يا عبد الله: ما اسمُكَ غدًا (٣)؟.\n_________\n(١) قال الطيبي: ليست \" أو \" للشك، بل للتخيير والإباحة، والأحسن أن تكون بمعنى \" بل \"، فشبه الناسك السالك بالغريب الذي ليس له مسكن يؤويه، ولا مسكن يسكنه، ثم ترقى وأضرب عنه إلى عابر السبيل القاصد لبلد شاسع، وبينهما أودية مردية، ومفاوز مهلكة، وقطاع طريق، فإن من شأنه أن لا يقيم لحظة، ولا يسكن لمحة.\n(٢) أي: بادر أيام صحتك بالعمل الصالح، فإن المرض قد يطرأ، فيمنع عن العمل، فيخشى على من فرط في ذلك أن يصل إلى المعاد بغير زاد، ولا يعارض ذلك الحديث الصحيح: \" إذا مرض العبد أو سافر كتب الله له ما كان يعمل صحيحًا مقيمًا \" لأنه ورد في حق من يعمل، والتحذير الذي في حديث ابن عمر في حق من لم يعمل شيئًا، فإنه إذا مرض ندم على تركه العمل، وعجز لمرضه عن العمل، فلا يفيده الندم.\n(٣) البخاري ١١/١٩٩، ٢٠٠ في الرقاق، باب قول النبي ﷺ \" كن في الدنيا كأنك غريب \"، والترمذي رقم (٢٣٣٤) في الزهد، باب ما جاء في قصر الأمل، وقد جاء في معنى قول ابن عمر عند الحاكم ٤/٣٠٦ من حديث ابن عباس مرفوعًا أن النبي ﷺ قال لرجل وهو يعظه: \" اغتنم خمسًا قبل خمس: شبابك قبل هرمك، وصحتك قبل سقمك، وغناك قبل فقرك، وفراغك قبل شغلك، وحياتك قبل موتك \". وصححه الحاكم على شرط الشيخين ووافقه الذهبي وهو كما قالا، وقال الحافظ في \" الفتح \": وإسناده حسن، وأخرجه ابن المبارك في \" الزهد \" والخطيب في \" اقتضاء العلم العمل \" ص (٢١٧) بسند صحيح، من مرسل عمرو بن ميمون الأودي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٤) (٤٧٦٤) قال: حدثنا وكيع، عن سفيان، عن ليث. وفي (٢/٤١) (٥٠٠٢) قال: حدثنا أبو معاوية، قال: حدثنا ليث. والبخاري (٨/١١٠) قال: حدثنا علي بن عبد الله، قال: حدثنا محمد ابن عبد الرحمن أبو المنذر الطفاوي، عن سليمان الأعمش. وابن ماجة (٤١١٤) قال: حدثنا يحيى بن حبيب ابن عربي، قال: حدثنا حماد بن زيد، عن ليث. والترمذي (٢٣٣٣) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد، قال: حدثنا سفيان، عن ليث.\n(ح) وحدثنا أحمد بن عبدة الضبي البصري، قال: حدثنا حماد بن زيد، عن ليث.\nكلاهما - ليث بن أبي سليم، والأعمش- عن مجاهد، فذكره.","vol":"1","page":392},{"text":"١٨٦ - (ت) بُريدة - ﵁ - قال: قال رسولُ الله - ﷺ -: «هلْ تَدْرونَ ما مَثَلُ هذه وهذه؟» ورمى بِحَصَاتَيْن، قالوا: الله ورسُولُه أعلمُ، قال: «هذا الأمَلُ، وهذاك الأجَلُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٧٤) في أبواب الأمثال، باب ما جاء مثل ابن آدم وأجله وأمله، وقال: حسن غريب. وأقره المنذري على تحسينه في \" الترغيب والترهيب \".\nنقول: في سنده: بشير بن المهاجر، قال الحافظ في \" التقريب \" صدوق لين الحديث، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٧٨٠) قال: ثنا محمد بن إسماعيل، قال: ثنا خلاد بن يحيى، قال: ثنا بشير بن المهاجر، قال: أخبرنا عبد الله بن بريدة، عن أبيه فذكره.\nقلت: في إسناده بشير بن المهاجر ضعفوه.","vol":"1","page":393},{"text":"١٨٧ - (خ ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «أعْذَرَ اللهُ (١) إلى أمرئٍ أخَّرَ أجَلَهُ حتى بلغ ستين سنةً» . هذه رواية البخاري. ⦗٣٩٤⦘\nوفي رواية الترمذي، قال: قال رسولُ الله - ﷺ -: «عُمْرُ أمَّتي ما بَيْنَ سِتِّين سنةً إلى سبعين» . زاد في رواية: «وأقَلُّهُم: مَنْ يَجوز ذلك» (٢) .\nووجدتُ لرزين روايةً لم أجدها في الأصول: أن رسول الله - ﷺ - قال: «مُعْتَرَكُ المنايا: ما بين الستين إلى السبعين، ومَن أنْسَأ اللهُ في أجَلِهِ إلى أربعين، فقد أعْذَرَ إليه (٣)» .\n_________\n(١) الإعذار: إزالة العذر، والمعنى أنه لم يبق له اعتذار كأن يقول: لو مد لي في الأجل لفعلت ما أمرت به، يقال: أعذر إليه: إذا بلغه أقصى الغاية في العذر، ومكنه منه، وإذا لم يكن له عذر في ترك الطاعة مع تمكنه منها بالعمر بالذي حصل له فلا ينبغي له حينئذ إلا الاستغفار والطاعة والإقبال على الآخرة بالكلية، ونسبة الإعذار إلى الله مجازية؛ والمعنى أن الله لم يترك للعبد سببًا في الاعتذار يتمسك به؛ والحاصل أنه لا يعاقب إلا بعد حجة، قاله الحافظ في \" الفتح \". وقال ابن بطال: إنما كانت الستون حدًا لهذا، لأنها قريبة من المعترك وهي سن الإنابة والخشوع، وترقب المنية، فهذا إعذار بعد إعذار، لطفًا من الله بعباده حتى نقلهم من حالة الجهل إلى حالة العلم؛ ثم أعذر إليهم، فلم يعاقبهم إلا بعد الحجج الواضحة، وإن كانوا فطروا على حب الدنيا وطول الأمل، لكنهم أمروا بمجاهدة النفس في ذلك ليمتثلوا ما أمروا به من الطاعة، وينزجروا عما نهوا عنه من المعصية.\n(٢) البخاري ١١/٢٠٤ في الرقاق، باب من بلغ ستين سنة فقد أعذر إلى الله، والترمذي رقم (٢٣٣٢) في الزهد، باب ما جاء في فناء العمر، ورقم (٣٥٤٥) في الدعوات، باب رقم (١١٣)، وأخرجه ابن ماجة رقم (٤٢٣٦) في الزهد، باب الأمل، وإسناده حسن، وحسنه الترمذي وابن حجر في \" الفتح \" ١١/٢٠٥.\n(٣) أخرجه البيهقي في \" شعب الإيمان \" والخطيب في \" التاريخ \" وأبو يعلى، وإسناده ضعيف، وبعضه بمعنى الحديث السابق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧٥) قال: حدثنا عبد الرزاق، قال: حدثنا مَعْمر، عن رجل من بني غفار. وفي (٢/٠٢٣) قال: حدثنا أبو عبد الرحمن. قال: حدثنا سعيد بن أبي أيوب. قال: حدثني محمد بن عجلان. وفي (٢/٤٠٥) قال: حدثنا خلف. قال: حدثنا أبو معشر. وفي (٢/٤١٧) قال: حدثنا قُتَيبة. قال: حدثنا يعقوب، عن أبي حازم. والبخاري (٨/١١١) قال: حدثني عبد السلام بن مُطَهَّر. قال: حدثنا عمر بن علي، عن معن بن محمد الغفاري، والنسائي في الكبرى (تحفة الأشراف) (٩/١٢٩٥٩) عن قُتَيبة بن سعيد، عن يعقوب بن عبد الرحمن، عن أبي حازم.\nخمستهم - رجل من بني غفار، ومحمد بن عجلان، وأبو معشر، وأبو حازم، ومعن بن محمد- عن سعيد ابن أبي سعيد المقبري، فذكره.\n- ورواه أبو صالح عن أبي هريرة:\nأخرجه الترمذي (٢٣٣١) قال: حدثنا إبراهيم بن سعيد الجوهري، قال: ثنا محمد بن ربيعة، عن كامل أبي العلاء، عن أبي صالح.\nقلت: قال المزي: قيل: إنه أبو صالح ميناء مولى ضباعة، وليس بأبي صالح ذكوان. التحفة (٩/١٢٨٧٦) .\n- ورواه أبو سلمة، عن أبي هريرة:\nأخرجه ابن ماجة (٤٢٣٦)، والترمذي (٣٥٥٠) .","vol":"1","page":393},{"text":"<span data-type=\"title\" id=toc-113>ترجمة الأبواب التي أولها همزة، ولم ترد في حرف الهمزة</span>\n\nالاحتكار: في كتاب البيع، من حرف الباء.\nالأمان: في كتاب الجهاد، من حرف الجيم.\nالإحرام: في كتاب الحج، من حرف الحاء.\n[الأُضحية: في كتاب الحج.]\nالإهلال: في كتاب الحج، من حرف الحاء.\nالإفراد: في كتاب الحج أيضًا.\nالإفاضة: في كتاب الحج أيضًا.\nالإشعار: [في كتاب الحج أيضًا] .\nالاستسلام: في كتاب الحج أيضًا.\nالإحصار: في كتاب الحج، من حرف الحاء.\nإقامة الحدود: في كتاب الحدود: من حرف الحاء.\nالإمارة: في كتاب الخلافة، من حرف الخاء.\nاسم الله الأعظم: في كتاب الدعاء، من حرف الدال.\nالاستخارة: في الدعاء، وفي الصلاة، من حرف الدال.\nالاستعاذة: في كتاب الدعاء، من حرف الدال.\n[الأذان: في كتاب الصلاة، من حرف الصاد]\nالاستغفار: في كتاب الدعاء، من حرف الدال.","vol":"1","page":395},{"text":"الإمامة والاقتداء: في كتاب الصلاة، من حرف الصاد.\nالاستسقاء: في كتاب الصلاة، من حرف الصاد.\n[الاستئذان: في كتاب الصحبة، من حرف الصاد] .\nالإفطار: في كتاب الصوم، من حرف الصاد.\nإسباغ الوضوء: في كتاب الطهارة أيضًا.\nالاستنثار، والاستنشاق: في كتاب الطهارة، من حرف الطاء.\nالاستنجاء: في كتاب الطهارة.\nالإحداد: في كتاب العدة، من حرف العين.\nالاستبراء: في كتاب العدة أيضًا\nإسلام جماعة من الصحابة: في كتاب الفضائل، من حرف الفاء.\nفضائل الإيمان: في كتاب الفضائل، من حرف الفاء.\nفضيلة الأذان: في كتاب الفضائل أيضًا.\nالأهواء: في كتاب الفتن، من حرف الفاء.\nأشراط الساعة: في كتاب القيامة، من حرف القاف.\nالإخلاص: في كتاب النية، من حرف النون.\nالإسراء: في كتاب النبوة: من حرف النون.","vol":"1","page":396},{"text":"<span data-type=\"title\" id=toc-114>حرف الباء</span>\nوفيه أربعة كتب:\nكتاب البرِّ، كتاب البيع، كتاب البخل وذم المال، كتاب البنيان والعمارات.\n<span data-type=\"title\" id=toc-115>الكتاب الأول: في البر</span>، وفيه: خمسة أبواب\n<span data-type=\"title\" id=toc-116>الباب الأول: في بر الوالدين</span>\n١٨٨ - (خ م) أبو هريرة - ﵁ - قال: جاء رجل إلى النبيﷺ - فقال: يا رسول الله، مَنْ أحَقُّ الناس بِحُسْن صَحابتي؟ قال: «أمُّك»، قال: ثم مَنْ؟ قال: «أمُّك»، قال: ثم مَنْ؟ قال: «أمُّك»، قال: ثم مَنْ؟ قال: «أبُوك» . ⦗٣٩٨⦘\nوفي رواية قال: «أمَّك، ثم أمك، ثم أباك، ثم أدناك أدناك» . أخرجه البخاري ومسلم.\nوزاد مسلم في رواية قال: فقال: «نعم وأبيك، لَتُنَبَّأَنَّ» (١) .\n_________\n(١) البخاري ١٣/٤ و٥ و٦ في الأدب، باب من أحق الناس بحسن الصحبة، ومسلم رقم (٢٥٤٨) في البر، باب بر الوالدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي [١١١٨] قال: ثنا سفيان، قال: ثنا عمارة بن القعقاع. وأحمد (٢/٣٢٧) قال: حدثنا هاشم. قال: حدثنا محمد، عن عبد الله بن شُبرمة. وفي (٢/٣٩١) قال: حدثنا أسود بن عامر، قال: حدثنا شريك، عن عمارة بن القعقاع. وفي (٢/٤٠٢) قال: حدثنا يَعْمر بن بشر قال: حدثنا عبد الله. قال: أخبرنا يحيى بن أيوب. والبخاري (٨/٢) قال: حدثنا قُتَيبة بن سعيد. قال: حدثنا جرير، عن عمارة ابن القعقاع بن شبرمة. وفي «الأدب المفرد» قال: حدثنا سُليمان بن حرب، قال: حدثنا وُهَيب بن خالد، عن ابن شبرمة. وفي (٦) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله. قال: أخبرنا يحيى بن أيوب. ومسلم (٨/٢) قال: حدثنا قُتَيبة بن سعيد بن جميل بن طريف الثقفي وزهير بن حرب. قالا: حدثنا جرير، عن عمارة بن القعقاع.\n(ح) وحدثنا أبو كُريب محمد بن العلاء الهمداني. قال: حدثنا ابن فُضَيل، عن أبيه، عن عمارة بن القعقاع.\n(ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا شريك، عن عمارة، وابن شبرمة. (ح) وحدثني محمد بن حاتم. قال: حدثنا شبابة. قال: حدثنا محمد بن طلحة.\n(ح) وحدثني أحمد بن خراش. قال: حدثنا حبان، قال: حدثنا وُهَيب. كلاهما عن ابن شبرمة. وابن ماجة (٢٧٠٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شريك، عن عمارة بن القعقاع وابن شبرمة. وفي (٣٦٥٨) قال: حدثنا أبو بكر بن محمد بن ميمون المكي. قال: حدثنا سُفيان بن عيينة، عن عمارة بن القعقاع.\nثلاثتهم - عُمارة بن القعقاع بن شبرمة، وعبد الله بن شبرمة، ويحيى بن أيوب- عن أبي زرعة بن عمرو بن جرير، فذكره.","vol":"1","page":397},{"text":"١٨٩ - (د) كليب بن منفعة عن جده أنه أتى رسولَ الله - ﷺ -، فقال: يا رسول الله، مَنْ أبَرُّ؟ قال: «أمَّك وأباك، وأختك وأخاك، ومولاك الذي يلي ذلك، حقًّا واجِبًا، ورَحِمًا موصولة» .أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n البر: الإحسان، وهو في حق الوالدين والأقربين: ضد العقوق. وهو الإساءة إليهم، والتضييع لحقهم، يقال: بَرَّ يبرُّ، فهو بارٌّ، وجمعه: بررة، وبرٌّ: مثله، وجمعه: أبرار.\nرَحمًا موصولة: صلة الرحم: ضدُّه قطعها، وهي كناية عن الإحسان إلى الأقربين والأدنين، والتعطف عليهم، والرفق بهم، والرعاية لأحوالهم وقطعها ضد ذلك.\n_________\n(١) رقم (٥١٤٠) في الأدب، باب في بر الوالدين، وكليب بن منفعة لم يوثقه غير ابن حبان، لكن يشهد له حديث بهز الآتي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود قال: ثنا محمد بن عيسى، ثنا الحارث بن مرة، ثنا كليب بن منفعة عن جده فذكره.\nقلت: في إسناده «كليب» تفرد ابن حبان بتوثيقه.","vol":"1","page":398},{"text":"١٩٠ - (ت د) بَهز بن حكيم عن أبيه عن جده - ﵁ - قال: قلت: يا رسول الله، مَنْ أبَرُّ؟ قال: «أُمَّك»، قال: قلت: ثم مَن؟ قال: ⦗٣٩٩⦘ «أمَّك»، قال: قلت: ثم مَن؟ قال: «أمك»، قال: قلت: ثم مَن؟ قال: «أباك، ثم الأقربَ فالأقرب» . هذه رواية الترمذي.\nورواية أبي داود قال: قلت: يا رسول الله، مَن أبَرُّ؟ قال: «أمَّك، ثم أمَّك، ثم أمَّك، ثم أبَاكَ، ثم الأقربَ فالأقربَ»، وقال رسولُ الله - ﷺ -: «لا يَسْألُ رجلٌ مولاه من فَضْلٍ هو عنده، فيمنَعَه إياه، إلا دُعِي له يوم القيامة فَضْلُه الذي مَنَعه شُجاعًا أقْرَعْ (١)» .\nقال أبو داود: الأقرع: الذي قَدْ ذهب شعر رأسه مِنَ السُّمِّ.\n_________\n(١) الترمذي رقم (١٨٩٧) في البر والصلة، باب ما جاء في بر الوالدين. وأبو داود رقم (٥١٣٩) في الأدب، باب بر الوالدين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٥/٣) قال: حدثنا يزيد. وفي (٥/٥) قال: حدثنا يحيى بن سعيد. والبخاري في الأدب المفرد (٣) قال: حدثنا أبو عاصم. وأبو داود (٥١٣٩) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. والترمذي (١٨٩٧) قال: حدثنا محمد بن بشار، قال: أخبرنا يحيى بن سعيد.\nأربعتهم - يزيد، ويحيى، وأبو عاصم، وسفيان- عن بهز بن حكيم بن معاوية، عن أبيه، فذكره.","vol":"1","page":398},{"text":"١٩١ - (د) عبد الله بن عمرو بن العاص - ﵄ - أنَّ رسول الله - ﷺ - أتاه رجل، فقال: يا رسول الله إنَّ لي مالًا ووَلَدًا، وإن أبي يَجْتَاحُ مالي، فقال: «أنت ومالُك لأبيك، إن أولادَكُم مِنْ أطْيَبِ كَسْبِكُم، فكُلُوا مِنْ كَسْبِ أوْلادِكُم» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يجتاح: الاجتياح: الاستئصال، ومنه سميت الجائحة، وهي الآفة التي ⦗٤٠٠⦘ تصيب الزروع، وغيرها. فتُعفِّي أثرها.\n_________\n(١) رقم (٣٥٣٠) في البيوع، باب في الرجل يأكل من مال ولده وأخرجه ابن ماجة رقم (٢٢٩٢) في التجارات، باب ما للرجل من مال ولده، وأخرجه أحمد رقم (٦٦٧٨) و(٦٩٠٢) و(٧٠٠١) وإسناده حسن، وأخرجه ابن ماجة رقم (٢٢٩١) من حديث جابر، وصححه البوصيري وابن القطان، وقال المنذري: رجاله ثقات، وفي الباب عن عائشة في صحيح ابن حبان وعن سمرة وعن عمر كلاهما عند البزار، وعن ابن مسعود عند الطبراني، وعن ابن عمر عند أبي يعلى. قال الحافظ في \" الفتح \" ٥/١٥٥: فمجموع طرقه لا تحطه عن القوة وجواز الاحتجاج به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٢/١٧٩) (٦٦٧٨) قال: حدثنا يحيى، قال: حدثنا عُبيدالله بن الأخنس، وفي (٢/٢٠٤) (٢/٦٩) قال: حدثنا نصر بن باب، عن حجاج. وفي (٢/٢١٤) (٧٠٠١) قال: حدثنا عفان، قال: حدثني يزيد بن زريع، قال: حدثنا حَبيب المُعلم، وأبو داود (٣٥٣٠) قال: حدثنا محمد بن المنهال، قال: حدثنا يزيد بن زريع، قال: حدثنا حبيب المعلم. وابن ماجة (٢٢٩٢) قال: حدثنا محمد بن يحيى، ويحيى ابن حكيم، قالا: حدثنا يزيد بن هارون، قال: أنبأنا حجاج.\nثلاثتهم - عبيد الله، وحجاج بن أرطأة، وحبيب المعلم- عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"1","page":399},{"text":"١٩٢ - (م ت) أبو هريرة - ﵁ - قال: «سمعتُ رسولَ الله - ﷺ - يقول: «رَغِمَ أنْفُهُ، رَغِمَ أنفه، رَغِمَ أنفه» قيل: مَنْ يا رسول الله؟ قال: مَنْ أدْرَكَ والديه عِنْدَ الْكِبَرِ (١): أحدُهُما أو كلاهما ثمَّ لم يدخل الجنة» . هذه رواية مسلم.\nوأخرجه الترمذي مع فَصْلَيْن آخرين من غير هذا المعنى، وهو مذكور في موضعه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n رَغم أنفه: الرغام: التراب، ورغم أنفه، أي: لصق بالتراب.\n_________\n(١) بالإضافة. و\" أحدهما أو كلاهما \" مرفوعان، هكذا هو في جميع روايات مسلم، وفي كتاب الحميدي وفي بعض نسخ المصابيح، وقد غيروا في بعضها إلى قوله \" عنده \" بالهاء، و\" كليهما \" بالنصب.\nنعم هو في الترمذي كذا عن أبي هريرة أنه قال ﷺ: \" رغم أنف رجل أدرك عنده أبواه الكبر، فلم يدخلاه الجنة \".\nقال الشيخ محيي الدين النووي: معناه: أن برهما عند كبرهما وضعفهما بالخدمة والنفقة وغير ذلك، سبب لدخول الجنة، فمن قصر في ذلك فاته دخول الجنة وأرغم الله أنفه.\nقال في المظهر: و\" عند الكبر \" ظرف في موضع الحال، والظرف إذا كان في موضع الحال: يرفع ما بعده \" فأحدهما \" مرفوع بالظرف، \" أو كلاهما \" معطوف على أحدهما.\n(٢) مسلم رقم (٢٥٥١) في الأدب، باب رغم أنف من أدرك أبويه فلم يدخل الجنة. والترمذي رقم (٣٥٣٩) في الدعوات، باب رقم (١١٠) وحسنه وصححه ابن حبان، وفي الباب عن كعب بن عجرة عند الحاكم وصححه، وعن جابر عند الطبراني، من طرق، حسن أحدها الحافظ المنذري، وعن مالك بن عمرو القشيري عند أحمد في \" المسند \" من طرق، حسن أحدها المنذري أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة أبو صالح:\nأخرجه أحمد (٢/٣٤٦) قال: حدثنا عفان. قال: حدثنا أبو عوانة. والبخاري في الأدب المفرد (٢١) قال: حدثنا خالد بن مَخْلد. قال: حدثنا سليمان بن بلال. ومسلم (٨/٥) قال: حدثنا شيبان بن فروخ. قال: حدثنا أبو عوانة. (ح) وحدثنا زُهير بن حرب. قال: حدثنا جرير. وفي (٨/٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مَخْلد، عن سليمان بن بلال.\nثلاثتهم - أبو عوانة، وسليمان بن بلال، وجرير- عن سُهيل بن أبي صالح، عن أبيه فذكره.\n- ورواه عنه سعيد بن أبي سعيد المقبري «بنحوه»:\nأخرجه أحمد (٢/٢٥٤)، والترمذي (٣٥٤٥) قال: حدثنا أحمد بن إبراهيم الدورقي. كلاهما- أحمد بن حنبل، وأحمد بن إبراهيم الدورقي- قالا: حدثنا ربعي بن إبراهيم - قال أحمد بن حنبل: وهو أخو إسماعيل ابن إبراهيم، يعني ابن عُلَيَّة، وكان يفضل على أخيه- عن عبد الرحمن بن إسحاق، عن سعيد بن أبي سعيد، فذكره.\n- ورواه عنه الوليد بن رباح:\nأخرجه البخاري في الأدب المفرد (٦٤٦) قال: حدثنا محمد بن عُبيدالله، قال: حدثنا ابن أبي حازم. ابن خزيمة (١٨٨٨) قال: حدثنا الربيع بن سليمان. قال: أخبرنا ابن وهب، قال: أخبرني سليمان، وهو ابن بلال. كلاهما - ابن أبي حازم، وسليمان- عن كثير بن زيد، عن الوليد بن رباح، فذكره.","vol":"1","page":400},{"text":"١٩٣ - (م د ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: ⦗٤٠١⦘ «لا يَجْزي وَلَدٌ وَالِدَهُ: إلا أنْ يجدَه مملوكًا فيشتريه فَيُعْتِقَهُ» . وفي رواية «لا يجزي ولَدٌ والِدًا» . أخرجه مسلم والترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فيعتقه: قوله: فَيُعْتِقَهُ: ليس، معناه: استئناف العتق فيه بعد الملك؛ لأن الإجماع منعقد على أن الأب يعتق على الابن إذا ملكه في الحال، وإنما معناه: أنه إذا اشتراه فدخل في ملكه، عتق عليه. فلما كان الشراء سببًا لعتقه، أضيف العتق إلى عقد الشراء، وإنما كان هذا جزاء له؛ لأن العتق أفضل ما ينعم به أحدٌ على أحدٍ، إذ خلَّصَهُ بذلك من الرق، وجبر به النقص الذي فيه، وكمل له أحكام الأحرار في جميع التصرفات.\n_________\n(١) مسلم رقم (١٥١٠) في العتق، باب فضل عتق الوالد، وأبو داود رقم (٥١٣٧) في الأدب، باب بر الوالدين، والترمذي رقم (١٩٠٧) في البر والصلة، باب ما جاء في حق الوالدين، وأخرجه ابن ماجة رقم (٣٦٥٩) في الأدب، باب بر الوالدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٠) قال: حدثنا إسحاق بن يوسف، قال: حدثنا سفيان. وفي (٢/٢٦٣) قال: حدثنا أبو كامل. قال: حدثنا زُهير. وفي (٢/٣٧٦) قال: حدثنا عبد الرزاق. قال: أنبأنا سفيان. وفي (٢/٤٤٥) قال: حدثنا وكيع. قال: حدثنا سفيان. والبخاري في الأدب المفرد (١٠) قال: حدثنا قبيصة. قال: حدثنا سفيان. ومسلم (٤/٢١٨) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب، قالا: حدثنا جرير.\n(ح) وحدثناه أبو كريب. قال: حدثنا وكيع. (ح) وحدثنا ابن نُمير. قال: حدثنا أبي. (ح) وحدثني عمرو الناقد. قال: حدثنا أبو أحمد الزبيري، كلهم عن سفيان، وأبو داود (٥١٣٧) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وابن ماجة (٣٦٥٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا جرير. والترمذي (١٩٠٦) قال: حدثنا أحمد بن محمد بن موسى. قال: أخبرنا جرير. والنسائي في الكبرى الورقة (٦٤- أ) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا جرير. وفي تحفة الأشراف (٩/١٢٦٦٠) عن علي بن خَشْرَم، عن عيسى بن يونس، عن سفيان.\nثلاثتهم - سفيان، وزهير، وجرير- عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"1","page":400},{"text":"١٩٤ - (ت) ابن عمرو بن العاص - ﵄ - أن رسولَ اللَّهِ - ﷺ - قال: «رِضَى الرَّبِّ في رضى الوالد، وسَخَطُ الرَّبِّ في سخط الوالد» .أخرجه الترمذي (١) .\nوأخرجه أيضًا، ولم يَرْفَعه، وقال: وهو أصح.\n_________\n(١) رقم (١٩٠٠) في البر والصلة، باب ما جاء في بر الوالدين، وأخرجه البخاري في \" الأدب المفرد \" ١/٤٢، وإسناده صحيح، وصححه ابن حبان والحاكم. وفي الباب عن أبي هريرة مرفوعًا: \" طاعة الله طاعة الوالد، ومعصية الله معصية الوالد \"، أخرجه الطبراني في الأوسط، وفي سنده ضعف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الصواب وقفه: أخرجه الترمذي (١٨٩٩) قال: حدثنا أبو حفص عمر بن علي، قال: حدثنا خالد بن الحارث، قال: حدثنا شعبة، عن يعلى بن عطاء، عن أبيه، فذكره.\n* وأخرجه البخاري في الأدب المفرد (٢) قال: حدثنا آدم، والترمذي (١٨٩٩)، قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر.\nكلاهما - آدم، ومحمد بن جعفر- عن شعبة، عن يعلى بن عطاء، عن أبيه، عن عبد الله بن عمرو، فذكره. موقوفًا.\n* قال الترمذي عقب الموقوف: وهذا أصح.\nقلت: وفي الباب من قول ابن عباس، أخرجه البخاري في الأدب المفرد وبسنده مستور، وهو محتمل، راجع فتح المجيد بتحقيقي. ط/ دار أهل السنة.","vol":"1","page":401},{"text":"١٩٥ - (خ م د ت س) وعنه قال: جاء رجل إلى رسول الله - ﷺ - فَاسْتَأذَنَهُ في الجهاد، فقال: «أحَيٌّ وَالِدَاك؟» قال: نعم، قال: «ففيهما فجاهد (١)» . أخرجه الجماعة إلا «الموطأ» .\nوفي رواية لمسلم قال: أقبل رجل إلى رسول الله - ﷺ - فقال: أبَايِعُكَ على الهجرة والجهاد، أبتَغِي الأجرَ من الله، قال: «فهل من والديك أحدٌ حَيٌّ؟» قال: نعم، بل كلاهما حَيٌّ، قال: «فتبْتَغِي الأجرَ من الله؟» قال: نعم! قال: «فارجع إلى وَالِدَيْكَ فأحْسِنْ صُحْبَتَهُما» . وفي أخرى لأبي داود والنسائي قال: جاء رجل إلى رسول الله - ﷺ -، فقال: جئتُ أبَايِعُكَ على الهجرة، وتركتُ أبَوَيَّ يبكيان، قال: «فارجع إليهما، فأضْحِكْهُما كما أبْكَيْتَهُما (٢)» .\n_________\n(١) الجار والمجرور متعلق بمحذوف. تقديره: جاهد، والمذكور مفسر له، وتقديره: إن كان لك أبوان فجاهد فيهما.\n(٢) البخاري ٦/٩٧، ٩٨ في الجهاد، باب الجهاد بإذن الأبوين، و١٣/٦ في الأدب، باب لا يجاهد إلا بإذن الأبوين، وأخرجه مسلم رقم (٢٥٤٩) في البر والصلة، باب بر الوالدين، وأبو داود رقم (٢٥٣٠) في الجهاد، باب في الرجل يغزو وأبواه كارهان وإسناده صحيح، والترمذي رقم (١٦٧١) في الجهاد، باب فيمن خرج في الغزو وترك أبويه، والنسائي ٦/١٠ في الجهاد، باب الرخصة في التخلف لمن له والدان و٧/١٤٣ في البيعة، باب البيعة على الهجرة، قال جمهور العلماء: يحرم الجهاد إذا منع الأبوان أو أحدهما بشرط أن يكونا مسلمين، لأن برهما فرض عين عليه، والجهاد فرض كفاية، فإذا تعين الجهاد، فلا إذن، ويشهد له ما أخرجه ابن حبان رقم (٢٥٨) من طريق أخرى عن عبد الله بن عمرو، جاء رجل إلى رسول الله ﷺ، فسأله عن أفضل الأعمال؟ قال \" الصلاة \" قال: ثم مه؟ قال: \" الجهاد \"، قال: فإن لي والدين، فقال: \" آمرك بوالديك خيرًا \"، فقال: والذي بعثك بالحق نبيًا لأجاهدن ولأتركنهما، قال: \" فأنت أعلم \". وهو محمول على جهاد فرض ⦗٤٠٣⦘ العين توفيقًا بين الحديثين. وقوله: \" ففيهما فجاهد \"، أي: خصصهما بجهاد النفس في رضاهما، ويستفاد منه جواز التعبير عن الشيء بضده، إذا فهم المعنى، لأن صيغة الأمر في قوله: \" فجاهد \" ظاهرها إيصال الضرر الذي كان يحصل لغيرهما لهما، وليس ذلك مرادًا قطعًا، وإنما المراد القدر المشترك من كلفة الجهاد، وهو تعب البدن والمال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن ابن عمرو أبو العباس الشاعر:\nأخرجه الحميدي (٥٨٥) قال: حدثنا سفيان، قال: حدثنا مِسْعَر. وأحمد (٢/١٦٥) (٦٥٤٤) قال: حدثنا يزيد، قال: أخبرنا مَسعر. وفي (٢/١٨٨) (٦٧٦٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٩٣) (٦٨١١) قال: حدثنا وكيع، قال: حدثنا مسعر وسفيان. وفيه (٢/١٩٣) (٦٨١٢) قال: حدثنا بَهْز، قال: حدثنا شعبة. وفي (٢/١٩٧) (٦٨٥٨) قال: حدثنا عفان وبهز، قالا: حدثنا شعبة. وفي (٢/٢٢١) (٧٠٦٢) قال: حدثنا عفان، قال: حدثنا شعبة، والبخاري (٤/٧١) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٨/٣) قال: حدثنا مُسَدَّد، قال: حدثنا يحيى، عن سفيان، وشعبة.\n(ح) قال: وحدثنا محمد بن كثير، قال: أخبرنا سفيان. وفي الأدب المفرد (٢٠) قال: حدثنا علي بن الجعد، قال: أخبرنا شعبة. ومسلم (٨/٣) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب، قالا: حدثنا وكيع، عن سفيان.\n(ح) وحدثنا محمد بن المثنى، قال: حدثنا يحيى، يعني ابن سعيد القطان، عن سفيان، وشعبة. (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة. (ح) وحدثنا أبو كُريب، قال: أخبرنا ابن بشر، عن مسعر. (ح) وحدثني محمد بن حاتم، قال: حدثنا معاوية بن عمرو، عن أبي إسحاق.\n(ح) وحدثني القاسم بن زكرياء، قال: حدثنا حسين بن علي الجُعْفيّ، عن زائدة. كلاهما -أبو إسحاق الفزاري، وزائدة- عن الأعمش. وأبو داود (٢٥٢٩) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، والترمذي (١٦٧١) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، عن سفيان، وشعبة. والنسائي (٦/١٠) قال: أخبرنا محمد بن المثنى، عن يحيى بن سعيد، عن سفيان، وشعبة.\nأربعتهم - مِسْعَر، وشعبة، وسفيان الثوري، والأعمش- عن حبيب بن أبي ثابت، عن أبي العباس الشاعر السائب بن فروخ، فذكره.\n* في رواية آدم عن شعبة عند البخاري (٤/٧١) قال حبيب بن أبي ثابت: سمعت أبا العباس الشاعر، وكان لا يتهم في حديثه.\n- ورواه عنه السائب:\nأخرجه الحميدي (٥٨٤) وأحمد (٢/١٦٠) (٦٤٩٠) قالا: حدثنا سفيان. وفي (٢/١٩٤) (٦٨٣٣) قال أحمد: حدثنا إسماعيل بن إبراهيم. وفي (٢/١٩٨) (٦٨٦٩) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٢/٢٠٤) (٦٩٠٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري في الأدب المفرد (١٣) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وفي (١٩) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان. وأبو داود (٢٥٢٨) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وابن ماجة (٢٧٨٢) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا المُحاربي، والنسائي (٧/١٤٣)، قال: أخبرنا يحيى بن حبيب ابن عربي قال: حدثنا حماد بن زيد وفي الكبرى (الورقة ١١٦-ب) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا سفيان.\nستتهم - سفيان بن عيينة، وإسماعيل بن إبراهيم بن علية، وسفيان الثوري، وشعبة، وعبد الرحمن بن محمد المُحاربي، وحماد بن زيد- عن عطاء بن السائب، عن أبيه، فذكره.\n* أخرجه أحمد (٢/١٩٧) (٦٨٥٩) قال: حدثنا بهز، قال: حدثنا شعبة، قال: أخبرني يعلى بن عطاء، عن أبيه. (قال: أظنه عن عبد الله بن عمرو، قال: شعبة شك) .\n- ورواه عنه: ناعم مولى أم سلمة:\nأخرجه أحمد (٢/١٦٣) (٦٥٢٥) قال: حدثنا محمد بن عُبيد، قال: حدثنا محمد بن إسحاق. ومسلم (٨/٣) قال: حدثنا سعيد بن منصور، قال: حدثنا عبد الله بن وهب، قال: أخبرني عَمرو بن الحارث.\nكلاهما - ابن إسحاق، وعمرو- عن يزيد بن أبي حبيب، عن ناعم مولى أم سلمة، فذكره.\n* رواية عمرو بن الحارث: «أَقْبَلَ رَجُلٌ إلى نَبِيِّ اللهِ -ﷺ- فقال: أُبايعك على الهجرة والجِهاد، أَبتغي الأجر من الله. قال: «فهل من والديك أحد حي؟» قال: نعم. بل كلاهما. قال: «فتبتغي الأجر من الله؟» قال: نعم. قال: «فارجع إلى والديك، فأحسن صحبتهما» .","vol":"1","page":402},{"text":"١٩٦ - (د) أبو سعيد الخدري - ﵁ - أنَّ رجلًا من أهل اليمن هَاجَرَ إلى رسول الله - ﷺ - فقال له: «هل لك أحدٌ باليمَن؟» قال: أبَوَايَ، قال: «أذِنَا لك؟» قال: لا، قال: «فارجع إليهما فاسْتَأذِنْهُما، فإن أذِنَا لك فجاهِدْ، وإلا فَبرَّهما» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٣٠) في الجهاد، باب في الرجل يغزو وأبواه كارهان، وفيه دراج عن أبي الهيثم وهو ضعيف في روايته عنه، لكنه بمعنى حديث عبد الله بن عمرو المتقدم، وصححه ابن حبان، وسكت عليه الحافظ في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٧٥) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وأبو داود (٢٥٣٠) قال: حدثنا سعيد بن منصور، قال: حدثنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو- عن دَرَّاج، عن أبي الهيثم، فذكره.\nقلت: هو من رواية درّاج عن أبي الهيثم، وقد تقدم الكلام فيه.","vol":"1","page":403},{"text":"١٩٧ - (س) معاوية بن جاهِمة - ﵄ - أنَّ جَاهِمَةَ جاءَ إلى النبي - ﷺ -، فقال: يا رسول الله، أرَدْتُ أن أغْزُوَ، وقد جِئْتُ أسْتَشيرك، فقال: «هل لك من أمٍّ؟» قال: نعم! قال: «فالْزَمْها، فإن الجنَّةَ عند رِجْلِها» .أخرجه النسائي (١) .\n_________\n(١) ٦/١١ في الجهاد، باب الرخصة في التخلف لمن له والدة، وأخرجه أحمد في \" المسند \" ٣/٤٢٩ وإسناده حسن، وصححه الحاكم، وذكره الهيثمي في \" المجمع \" ٨/١٣٨. وقال: رواه الطبراني في \" الأوسط \" ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن أو صحيح: أخرجه أحمد (٣/٤٢٩) قال: حدثنا روح، وابن ماجة (٢٧٨١) قال: حدثنا هارون بن عبد الله الحمال. قال: حدثنا حجاج بن محمد، والنسائي (٦/١١) قال: أخبرنا عبد الوهاب بن عبد الحكم الوراق. قال: حدثنا حجاج.\nكلاهما - روح بن عبادة، وحجاج- عن ابن جريج. قال: أخبرني محمد بن طلحة بن عبد الله بن عبد الرحمن بن أبي بكر الصديق، عن أبيه طلحة، فذكره.\n* أخرجه ابن ماجة (٢٧٨١) قال: حدثنا أبو يوسف محمد بن أحمد الرقي. قال: حدثنا محمد بن سلمة الحراني، عن محمد بن إسحاق، عن محمد بن طلحة بن عبد الرحمن بن أبي بكر الصديق، عن معاوية بن جاهمة السلمي، قال: أتيت رسول الله - ﷺ -. فقلت: يا رسول الله، إني كنت أردت الجهاد. . . فذكر نحوه. لم يقل محمد بن طلحة. فيه: (عن أبيه) .\nقلت: عزاه الهيثمي للطبراني في الأوسط ووثق رجاله. المجمع (٨/١٣٨) .","vol":"1","page":403},{"text":"١٩٨ - (ت د) ابن عمر - ﵄ - قال: كانت تَحْتي امرأةٌ أحِبُّها، وكان عمرُ يكرهُها، فقال لي طَلِّقْهَا، فأبَيْتُ، فأتى عمرُ رسولَ الله - ﷺ -، فذكر ذلك له، فقال لي رسول الله - ﷺ -: «طَلِّقْهَا» . أخرجه ⦗٤٠٤⦘ الترمذي وأبو داود (١) .\n_________\n(١) الترمذي رقم (١١٨٩) في الطلاق باب ما جاء في الرجل يسأل أبوه أن يطلق زوجته، وأبو داود رقم (١٥٣٨) في الأدب، باب بر الوالدين، وإسناده حسن، وقال الترمذي: حديث حسن صحيح، وصححه ابن حبان رقم (٢٠٢٤) وأخرجه أحمد في \" المسند \" رقم (٤٧١١) و(٥٠١١) و(٥١٤٤) و(٧٤٧١) وصحح إسناده العلامة أحمد شاكر ﵀.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٢٠) (٤٧١١) قال: حدثنا يحيى. وفي (٢/٤٢) (٥٠١١) قال: حدثنا يزيد. وفي (٢/٥٣) (٥١٤٤) قال: حدثنا عبد الملك بن عمرو، وفي (٢/١٥٧) (٦٤٧٠) قال: حدثنا حماد (يعني الخياط) . وعبد بن حميد (٨٣٥) قال: حدثنا عبد الملك بن عمرو. وأبو داود (٥١٣٨) قال: حدثنا مُسَدد، قال: حدثنا يحيى، وابن ماجة (٢٠٨٨) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان، وعثمان بن عمر. والترمذي (١١٨٩) قال: حدثنا أحمد بن محمد، قال: أنبأنا ابن المبارك. والنسائي تحفة الأشراف (٦٧٠١) عن إسماعيل بن مسعود، عن خالد بن الحارث.\nسبعتهم - يحيى بن سعيد، ويزيد بن هارون، وعبد الملك بن عمرو، وحماد، وعثمان بن عمر، وابن المبارك، وخالد بن الحارث- عن ابن أبي ذئب، عن خاله الحارث بن عبد الرحمن، عن حمزة بن عبد الله بن عمر، فذكره.","vol":"1","page":403},{"text":"١٩٩ - (ت) أبو الدرداء - ﵁ - أنَّ رجلًا أتاه، فقال: إن لي امرأةً، وإن أمِّي تأمرني بطلاقها، فقال له أبو الدرداء: سمعتُ رسول الله - ﷺ - يقول: «الوالِدُ أوسَطُ أبواب الجنة»، فإن شِئتَ فأضِع ذلك البابَ أو احْفَظْهُ. أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٠١) في البر والصلة، باب الفضل في بر الوالدين، وقال: حديث صحيح، وهو كما قال فإن سفيان قد سمع من عطاء بن السائب قبل الاختلاط، وصححه ابن حبان رقم (٢٠٢٣) . وأخرجه أبو داود الطيالسي ٢/٣٤ من حديث شعبة عن عطاء بن السائب عن أبي عبد الرحمن السلمي عن أبي الدرداء مرفوعًا بلفظ: \" الوالد أوسط أبواب الجنة، فإن شئت حافظ على الباب أو ضيع \" وإسناده صحيح، لأن شعبة روى عن عطاء قبل الاختلاط أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٩٥) قال: حدثنا سفيان. وأحمد (٥/١٩٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/١٩٧) قال: حدثنا حسين بن محمد، قال: حدثنا شريك. وفي (٦/٤٤٥، ٤٤٧) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٦/٤٥١) قال: حدثنا سفيان بن عيينة. وابن ماجة (٢٠٨٩) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣٦٦٣) قال: حدثنا محمد بن الصباح، قال: حدثنا سفيان بن عيينة. والترمذي (١٩٠٠) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة.\nثلاثتهم - سفيان، وشعبة، وشريك- عن عطاء بن السائب، عن أبي عبد الرحمن السلمي، فذكره.\nقلت: قال أبو عيسى الترمذي: هذا حديث صحيح.","vol":"1","page":404},{"text":"٢٠٠ - (م ت د) بريدة بن الحصيب - ﵁ - قال: بينا أنا جالسٌ عند رسول الله - ﷺ - إذْ أتَتهُ امرأةٌ، فقالت: إني تصَدَّقْتُ على أمِّي بجارية، وإنَّها ماتَتْ، فقال: «وَجَبَ أجْرُك، وردَّها عليك الميراثُ» . قالت: يا رسول الله، إنِّها كان عليها صَومُ شَهْرٍ، أفَأصومُ عنها؟ قال: «صُومي عنها»، قالت: إنها لم تَحُجَّ قط، أفَأحُجُّ عنها؟ قال: «حُجِّي عنها» وفي رواية: صومُ شهرين. أخرجه مسلم والترمذي وأبو داود. ⦗٤٠٥⦘\nوفي أخرى لأبي داود: حديثُ الجاريةِ والميراثِ لا غير (١) .\n_________\n(١) مسلم رقم (١١٤٩) في الصيام، باب قضاء الصيام عن الميت، والترمذي رقم (٦٦٧) في الزكاة، باب ما جاء في المتصدق يرث صدقته، وأبو داود رقم (٢٨٧٧) في الوصايا، باب ما جاء في الرجل يهب الهبة، رقم (١٦٥٦) في الزكاة، باب من تصدق بصدقة ثم ورثها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن بريدة ابنه سليمان:\nأخرجه أحمد (٥/٣٤٩)، ومسلم (٣/١٥٧) قال: حدثني ابن أبي خلف. والنسائي في الكبرى (تحفة الأشراف) (١٩٣٧) عن عبد الله بن محمد بن إسحاق، وعبد الرحمن بن محمد بن سلام. أربعتهم- أحمد، وابن أبي خلف، وعبد الله، وعبد الرحمن- عن إسحاق بن يوسف، عن عبد الملك بن أبي سليمان.\nوأخرجه أحمد (٥/٣٥٩) قال: حدثنا ابن نمير. كلاهما - عبد الملك، وابن نمير- عن عبد الله بن عطاء المكي، عن سليمان بن بُريدة، فذكره.\n- ورواه عنه ابنه «عبد الله»:\nأخرجه أحمد (٥/٣٥١، ٣٦١) قال: حدثنا وكيع، ومسلم (٣/١٥٦) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق. وفي (٣/١٥٧) قال: حدثنيه إسحاق بن منصور، قال: أخبرنا عبيد الله بن موسى. وابن ماجة (١٧٥٩) قال: حدثنا زهير بن محمد، قال: حدثنا عبد الرزاق. وفي (٢٣٩٤) قال: حدثنا علي بن محمد قال: حدثنا وكيع. والترمذي (٩٢٩) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا عبد الرزاق والنسائي في الكبرى (تحفة الأشراف) (١٩٨٠) عن محمد بن عبد الله المخرمي، عن وكيع، ثلاثتهم - وكيع، وعبد الرزاق، وعبيد الله بن موسى- عن سفيان.\nوأخرجه مسلم (٣/١٥٦)، والترمذي (٦٦٧، ٩٢٩) قالا: حدثنا علي بن حجر السعدي، قال: حدثنا علي بن مُسْهر أبو الحسن.\nوأخرجه مسلم (٣/١٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نُمير.\nوأخرجه أبو داود (١٦٥٦، ٢٨٧٧، ٣٣٠٩) قال: حدثنا أحمد بن عبد الله بن يونس. والنسائي في الكبرى (تحفة الأشراف) (١٩٨٠) عن عبدة بن عبد الله، عن سويد بن عمرو الكلبي، وعن هلال بن العلاء، عن حسين بن عياش. ثلاثتهم- أحمد، وسويد، وحسين- عن زهير.\nوأخرجه النسائي في الكبرى (تحفة الأشراف) (١٩٨٠) عن محمد بن المثنى، عن عُبيدالله بن موسى، عن ابن أبي ليلى.\nخمستهم - سفيان، وعلي بن مُسْهر، وعبد الله بن نمير، وزهير، وابن أبي ليلى- عن عبد الله بن عطاء، عن عبد الله بن بُريدة، فذكره.","vol":"1","page":404},{"text":"٢٠١ - (خ م د) أسماء بنت أبي بكر - ﵄ - قالت: قَدِمَتْ عَلَيَّ أمِّي وهي مُشركةٌ في عَهْد رسول الله - ﷺ -، فَاسْتَفْتَيْتُ رسولَ الله - ﷺ -، قلت: «قَدِمَتْ عليَّ أمِّي وهي رَاغِبةٌ (١)، أفأصِلُ أمِّي؟» قال: «نعم، صِلي أمَّك» .\nزاد في رواية، فأنزل الله فيها: ﴿لا يَنْهَاكُمُ اللهُ عن الذين لم يُقَاتِلُوكمْ في الدِّين﴾ [الممتحنة: ٨] .\nوفي رواية: قدمت عليَّ أمي، وهي مشركة في عهد قريشٍ - إذْ عَاهَدُوا رسُولَ الله - ﷺ - ومُدَّتِهمْ (٢) . هذه رواية البخاري ومسلم.\nوأخرجه أبو داود، قال: قدمت عَلَيَّ أمي راغِبةٌ، في عَهْدِ قُرَيْشٍ وهي راغِمَةٌ مشركة، فقلت: يا رسول الله، إن أمي قدمت عليَّ وهي راغمَةٌ ⦗٤٠٦⦘ مُشرِكَةٌ، أفَأصِلُها؟ قال: «نعم، صِلي أمَّك (٣)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n راغبة: الرغبة: الطلب، والمراد: أنها جاءت طامعة، تسألني شيئًا.\nأفأصل أمي؟: الصلة: العطية والإنعام.\nمُدَّتِهم: أراد بمدتهم: الزمان الذي كان رسول الله -ﷺ- ترك قتالهم فيها وَوَادَعَهُم.\nراغِمَةٌ: قوله: راغمة، أي: كارهة للإسلام ساخطة عليَّ.\n_________\n(١) وفي رواية لمسلم: وهي \" راغبة أو راهبة \" على الشك، والطبراني \" راغبة وراهبة \" والمعنى: أنها قدمت راغبة في بر ابنتها لها خائفة من ردها إياها خائبة. ووقع في رواية عيسى بن يونس عن هشام عند أبي داود \" راغمة \" بالميم، وفسروه بأنها كارهة للإسلام ولم تقدم مهاجرة، وراغبة أظهر في معنى الحديث.\n(٢) أي: المدة التي كان النبي ﷺ قد عاهدهم على الهدنة ووضع الحرب فيها وهي عشر سنين، وكان ذلك في صلح الحديبية سنة ست.\n(٣) البخاري ٦/١٦١، ١٦٢ في الهبة، باب الهدية للمشركين، و٧/٩١ في الجهاد، باب إثم من عاهد ثم غدر، و١٣/١٧ و١٨ في الأدب، باب صلة الوالد المشرك، وأخرجه مسلم رقم (١٠٠٣) في الزكاة، باب فضل الصدقة على الأقربين ولو كانوا مشركين، وأبو داود رقم (١٦٦٨) في الزكاة، باب الصدقة على أهل الذمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣١٨)، وأحمد (٦/٣٤٤) قالا: حدثنا سفيان. وفي (٦/٣٤٤) قال أحمد: حدثنا يونس. قال: حدثنا ليث، يعني ابن سعد، وفي (٦/٣٤٧) قال: حدثنا أبو النضر هاشم بن القاسم. قال: حدثنا أبو عقيل، يعني عبد الله بن عقيل الثقفي. وفي (٦/٣٤٧) قال: حدثنا ابن نُمير. وفي (٦/٣٥٥) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. والبخاري (٣/٢١٥) قال: حدثنا عبيد بن إسماعيل، قال: حدثنا أبو أسامة. وفي (٤/١٢٦) قال: حدثنا قُتيبة بن سعيد. قال: حدثنا حاتم بن إسماعيل. وفي (٨/٥)، وفي الأدب المفرد (٢٥) قال: حدثنا الحميدي، قال: حدثنا سفيان، ومسلم (٣/٨١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس. (ح) وحدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة. وأبو داود (١٦٦٨) قال: حدثنا أحمد بن أبي شُعيب الحراني، قال: حدثنا عيسى بن يونس.\nتسعتهم - سفيان بن عيينة، وليث بن سعد، وأبو عقيل الثقفي، وعبد الله بن نُمير، وحماد بن سلمة، وحماد ابن أسامة أبو أسامة، وحاتم بن إسماعيل، وابن إدريس، وعيسى بن يونس- عن هشام بن عروة.\nوأخرجه أحمد (٦/٣٤٤) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. قال: حدثنا أبو الأسود.\nكلاهما - هشام، وأبو الأسود يتيم عُروة- عن عروة بن الزبير، فذكره.","vol":"1","page":405},{"text":"٢٠٢ - (ت) ابن عمر - ﵄ - أنَّ رجلًا أتى النبي - ﷺ - فقال: يا رسول الله، إني أصبتُ ذنبًا عظيمًا، فهل ليَ من توبة؟ فقال: «هَلْ لَكَ مِن أمٍّ؟» قال: لا، قال: «فهل لك من خَالةٍ؟» قال: نعم، قال: «فَبِرَّها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٠٥) في البر والصلة، باب بر الخالة ورجاله ثقات، وصححه ابن حبان رقم (٢٠٢٢) والحاكم، وذكره الترمذي بإسناد آخر مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول بالإرسال: أخرجه أحمد (٢/١٣) (٤٦٢٤) . والترمذي (١٩٠٤) قال: حدثنا أبو كُريب.\nكلاهما - أحمد، وأبو كريب- قالا: حدثنا أبو معاوية، قال: حدثنا محمد بن سُوقة، عن أبي بكر بن حفص، فذكره.\n* أخرجه الترمذي (١٩٠٤) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، عن محمد بن سوقة، عن أبي بكر بن حفص، عن النبي -ﷺ- ... نحوه، ولم يذكر فيه (عن ابن عمر) .\nقال الترمذي: وهذا أصح من حديث أبي معاوية. أه.","vol":"1","page":406},{"text":"٢٠٣ - (ت) البراء بن عازب - ﵄ - أنَّ النبي - ﷺ - قال: «الخالةُ بمنزلةِ الأم (١)» . ⦗٤٠٧⦘ قال الترمذي: وفي الحديث قصة طويلة، ولم يذكرها.\nقُلْتُ: القصة: هي حديثُ بنتِ حمزةَ بن عبد المطلب، وتشاجُرِ عليٍّ وجعفر وزيدٍ في أيِّهم يأخذها إليه يَكْفُلُها، والحديث مذكورٌ في عمْرَةِ القضاءِ من كتاب الغزوات، من حرف الغين (٢) .\n_________\n(١) الترمذي رقم (١٩٠٥) في البر والصلة، باب بر الخالة، وقال: هذا حديث صحيح.\n(٢) أخرجه البخاري في \" صحيحه \" وقد تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأخرجه أحمد (٤/٢٩٨) قال: حدثنا حُجين. وفيه (٤/٢٩٨) أيضًا، قال: حدثناه أسود بن عامر، والدارمي (٢٥١٠) قال: حدثنا محمد بن يوسف، والبخاري (٣/٢١، ٢٤١)، (٥/١٧٩) قال: حدثنا عُبيدالله بن موسى. والترمذي (١٩٠٤، ٣٧١٦، ٣٧٦٥) قال: حدثنا سفيان بن وكيع، قال: حدثنا أبي. وفي (١٩٠٤) قال: حدثنا محمد بن أحمد بن مَدُّوَيْهِ، قال: حدثنا عُبيدالله بن موسى. وفي (٣٧١٦، ٣٧٦٥) قال: حدثنا محمد بن إسماعيل، قال: حدثنا عبيد الله بن موسى.\nخمستهم - حجين، وأسود، ومحمد بن يوسف، وعبيد الله، ووكيع- عن إسرائيل، عن أبي إسحاق، فذكره. الروايات مطولة ومختصرة.","vol":"1","page":406},{"text":"٢٠٤ - (د) أبو أسيد مالك بن ربيعة الساعدي - ﵁ - قال: بينا نحن جلوسٌ عند رسول الله - ﷺ -، إذ جاءه رجُل من بني سَلِمة، فقال: يا رسول الله: «هل بَقِيَ من برِّ أبَوَيَّ شَيءٌ أبَرَّهُما بعد موتهما؟» فقال: «نعم، الصلاةُ عليهما، والاستغفار لهما، وإنْفَاذُ عهدهما من بعدهما، وصِلَة الرَّحِمِ التي لا تُوصَلُ إلا بهما، وإكرامُ صديقهما» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n إنفاذ عهدهما: إمضاء وصيتهما، وما عهدا به قبل موتهما.\n_________\n(١) رقم (٥١٤٢) في الأدب، باب بر الوالدين، وأخرجه ابن ماجة رقم (٣٦٦٤) في الأدب، باب صل من كان أبوك يصل، وابن حبان رقم (٢٠٣٠) وفي سنده علي بن عبيد الساعدي، الراوي عن أبي أسيد، لم يوثقه غير ابن حبان، وباقي السند رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهده: أخرجه أحمد (٣/٤٩٧) قال: حدثنا يونس بن محمد، والبخاري في الأدب المفرد (٣٥) قال: حدثنا أبو نعيم، وأبو داود (٥١٤٢) قال: حدثنا إبراهيم بن مهدي، وعثمان بن أبي شيبة، ومحمد بن العلاء، المعنى: قالوا: حدثنا عبد الله بن إدريس. وابن ماجة (٣٦٦٤) قال: حدثنا علي بن محمد قال: حدثنا عبد الله بن إدريس.\nثلاثتهم - يونس، وأبو نعيم، وعبد الله- عن عبد الرحمن بن سليمان بن الغسيل، عن أسيد بن علي ابن عبيد مولى بني ساعدة، عن أبيه، فذكره.\nقلت: في إسناده علي بن عبيد الساعدي، تفرد ابن حبان بتوثيقه.","vol":"1","page":407},{"text":"٢٠٥ - (م ت د) ابن عمر - ﵄ - أنه كان إذا خَرَجَ إلى مكَّةَ، كان له حمارٌ يَتَرَوَّحُ عليه إذا مَلَّ ركوبَ الرَّاحِلَةِ، وعِمَامَةٌ يَشُدُّ بها رأسَه، فبينما هو يومًا على ذلك الحمار، إذْ مَرَّ به أعرابيٌّ، فقال: ألستَ ابْنَ فلانٍ؟ قال: بلى، فأعطاه الحمار، فقال: اركب هذا، والعمامة، وقال: ⦗٤٠٨⦘ اشْدُدْ بها رأسَكَ، فقال له بعض أصحابه: غَفَرَ الله لك، أعطيتَ هذا الأعرابي حمارًا كنتَ تَرَوَّحُ عليه، وعِمَامَةً كنتَ تشُدُّ بها رأسَكَ. فقال: إني سمعتُ رسولَ الله - ﷺ - يقول: «إنَّ من أبَرِّ البرِّ صِلَةَ الرجل أهلَ وُدِّ أبيه بعد أن يُوَلِّيَ (١)» وإنَّ أباه كان وُدًّا لِعُمَر. أخرجه مسلم.\nوأخرجه الترمذي مختصرًا، قال: قال رسولُ الله - ﷺ -: «إنَّ أبَرَّ البِرِّ أنْ يَصِلَ الرَّجُلُ أهْلُ وُدِّ أبيه» . وأخرج أبو داود المسنَد منه فقط، مثل مسند مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وُدّا) هذا على حذف المضاف، وإقامة المضاف إليه مقامة، تقديره: كان ذا ود لعمر، والود: الحب، والمراد: أنه كان له صديقًا، فإن كانت الواو مكسورة، فلا يحتاج إلى حذف المضاف، فإن الود بالكسرِ: ⦗٤٠٩⦘ الصديق\nبعد أن يولي: تولَّى الرَّجلُ وغيره: إذا ذهب، والمراد به هاهنا: بعد أن مات.\n_________\n(١) يولي: أي: يموت، قال التوربشتي: هذه الكلمة \" يولي \": مما يتخبط الناس فيها، والذي أعرفه: هو أن الفعل مسند إلى أبيه، أي: بعد أن يغيب أبوه أو يموت، من ولى: يولي، ويؤيده حديث أبي أسيد الساعدي \" وإنفاذ عهدهما من بعدهما وصلة الرحم التي لا توصل إلا بهما، وإكرام صديقهما \" والمعنى: أن من جملة المبرات الفضلى: مبرة الرجل أحباء أبيه؛ أي: إذا غاب الأب أو مات يحفظ أهل وده؛ ويحسن إليهم؛ فإنه من تمام الإحسان إلى الأب؛ لأنه إذا حفظ غيبته فهو بحفظ حضوره أولى وأحرى.\n(٢) مسلم رقم (٢٥٥٢) في البر والصلة: باب فضل صلة أصدقاء الوالد، والترمذي رقم (١٩٠٤) في البر والصلة: باب ما جاء في إكرام صديق الوالد، وأبو داود رقم (٥١٤٣) في الأدب: باب بر الوالدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن ابن عمر: عبد الله بن دينار:\nأخرجه أحمد (٢/٨٨) (٥٦١٢) قال: حدثنا هاشم بن القاسم، قال: حدثنا الليث، عن يزيد بن عبد الله بن أسامة بن الهاد الليثي. وفي (٢/٩١) (٥٦٥٣) قال: حدثنا أبو نوح، قال: أخبرنا ليث، عن يزيد بن عبد الله بن أسامة بن الهاد. وفي (٢/٩٧) (٥٧٢١) قال: حدثنا أبو عبد الرحمن عبد الله بن يزيد، قال: حدثنا حيوة، قال: حدثنا أبو عثمان الوليد. وفي (٢/١١١) (٥٨٩٦) قال: حدثنا إسحاق بن عيسى، قال: حدثنا ليث، قال: حدثني يزيد بن عبد الله بن الهاد. وعبد بن حميد (٧٩٤) قال: حدثنا عبد الله بن يزيد المقريء، قال: حدثنا حيوة بن شريح، قال: أخبرني أبو عثمان الوليد بن أبي الوليد. والبخاري في الأدب المفرد (٤١) قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة، قال: حدثني أبو عثمان الوليد بن أبي الوليد. ومسلم (٨/٦) قال: حدثني أبو الطاهر أحمد ابن عمرو بن سرح، قال: أخبرنا عبد الله بن وهب، قال: أخبرني سعيد بن أبي أيوب، عن الوليد ابن أبي الوليد.\n(ح) وحدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب، قال: أخبرني حيوة بن شريح، عن ابن الهاد، (ح) وحدثنا حسن بن علي الحلواني، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي والليث بن سعد. جميعًا عن يزيد بن عبد الله بن أسامة بن الهاد. وأبو داود (٥١٤٣) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو النضر، قال: حدثنا الليث بن سعد، عن يزيد بن عبد الله بن أسامة بن الهاد. والترمذي (١٩٠٣) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله بن المبارك، قال: أخبرنا حيوة بن شريح، قال: أخبرني الوليد بن أبي الوليد.\nكلاهما - يزيد بن الهاد، وأبو عثمان الوليد بن أبي الوليد- عن عبد الله بن دينار، فذكره.\nقلت: وأخرجه البخاري في الأدب المفرد (٤٠) من طريقه.","vol":"1","page":407},{"text":"٢٠٦ - (د) عمر بن السائب بَلَغَهُ أنَّ رسولَ الله - ﷺ - كان جالسًا يومًا، فأقبل أبوه من الرَّضاعة، فوضع له بعضَ ثَوْبِهِ، فقعد عليه، ثم أقبلت أمُّه من الرَّضاعة، فوضع لها شِقَّ ثوبه من جانبه الآخر، فجلَسَتْ عليه، ثم أقبل أخوه من الرضاعة، فقام النبي - ﷺ -، فأجْلَسَهُ بَيْنَ يَدَيْه. أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٤٥) في الأدب، باب بر الوالدين، ورجاله ثقات، لكنه مرسل، وأبوه ﷺ من الرضاعة هو الحارث بن عبد العزى بن رفاعة السعدي زوج حليمة، وأخوه من الرضاعة عبد الله بن الحارث، وأخته من الرضاعة الشيماء بنت الحارث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١٤٥) قال: حدثنا أحمد بن سعيد الهمداني، ثنا ابن وهب قال: حدثني عمرو بن الحارث، أن عمر بن السائب «بلغه» . قلت: وإسناده منقطع كما ترى.","vol":"1","page":409},{"text":"٢٠٧ - (د) أبو الطفيل - ﵁ (١) - قال: «رأيت رسول الله - ﷺ - يَقْسِمُ لَحْمًا بِالجِعْرَانة، وأنا يومئذ غُلاَمٌ أحْمِلُ عَظْمَ الجزُور، إذْ أقْبَلَتِ امرأةٌ، حتى دَنَتْ إلى النبي - ﷺ - فَبَسَطَ لها رِدَاءه، فَجَلَسَتْ عليه، فقلت: مَنْ هِيَ؟ فقالوا: هذه أمُّه التي أرضعته» . أخرجه أبو داود (٢) .\n_________\n(١) أبو الطفيل: اسمه عامر بن واثلة، كناني ليثي، ولد عام أحد، وأدرك ثمان سنين من حياة النبي ﷺ. وكان شاعرًا محسنًا. وهو آخر من مات من الصحابة.\n(٢) رقم (٥١٤٤) في الأدب، باب بر الوالدين، وفي سنده من لا يعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:أخرجه البخاري في الأدب المفرد (١٢٩٥)، وأبو داود (٥١٤٤) قال: حدثنا ابن المثنى. كلاهما - البخاري، وابن المثنى- قالا: حدثنا أبو عاصم، عن جعفر بن يحيى بن ثوبان، قال: حدثني عمارة ابن ثوبان، فذكره.\n* في رواية ابن المثنى: جعفر بن يحيى بن عمارة بن ثوبان.\nقلت: جعفر بن يحيى بن ثوبان، قال الذهبي: فيه جهالة، الكاشف (١/١٨٧) [٨١٥] .","vol":"1","page":409},{"text":"٢٠٨ - (م) أنس - ﵁ - قال: «انطلق النبيُّ - ﷺ - إلى أمِّ أيْمَنَ، فانطلقتُ معه فناوَلَتْهُ إناءًا فيه شَرابٌ، قال: فلا أدْري أصَادَفَتْهُ ⦗٤١٠⦘ صَائِمًا، أو لم يُرِدْهُ، فَجَعَلَتْ تَصْخَبُ عليه (١) . وتَذَمَّرُ عليه» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يصخب: الصَّخَبُ: الضجة والغلبة والجلبة، أراد: أنها تصيح عليه.\nوتذَمَّر: الذامر: الغاضب، وذمرت أذمُرُ: إذا غَضِبَتْ وتَهَدَّدتَ.\n_________\n(١) قال النووي: أي: تصيح وترفع صوتها، إنكارًا لإمساكه عن شرب الشراب الذي قدمته و\" تذمر \" هو بفتح التاء والذال المعجمة والميم، أي: تتذمر، وتتكلم بالغضب، يقال: ذمر يذمر، كقتل يقتل: إذا غضب وإذا تكلم بالغضب، ومعنى الحديث: أن النبي ﷺ رد الشراب عليها، إما لصيام وإما لغيره، فغضبت وتكلمت بالإنكار والغضب، وكانت تدل عليه ﷺ، لكونها حضنته وربته.\n(٢) رقم (٢٤٥٣) في فضائل الصحابة، باب من فضائل أم أيمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٤٤) قال: ثنا أبو كريب محمد بن العلاء، قال: ثنا أبو أسامة، عن سليمان بن المغيرة، عن ثابت، فذكره.","vol":"1","page":409},{"text":"٢٠٩ - () عمر بن السائب بلغه أنَّ رسول الله - ﷺ - شَفَّعَ أمَّه التي أرْضَعَتْه فيما اسْتَشْفَعَتْ إليه فيه مِنْ وَفْدِ هَوَازِنَ، وأكرمَها وأباه مِنَ الرضاعة، بأنْ بَسَطَ لهما رِدَاءه، فأجلسهما عليه. هذا من أحاديث رزين التي لم أجدها في الأصول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه: وهو غريب بهذا اللفظ، وقد تقدم قريبًا «بنحوه» .","vol":"1","page":410},{"text":"٢١٠ - () زيد بن أرقم - ﵁ - قال: قال رسولُ الله - ﷺ -: «مَنْ حَجَّ عَنْ أحَدِ أبَوَيْهِ أجْزأ ذلك عنه، وبُشِّرَ رُوحُه بذلك في السماء، وكُتِبَ عند الله بارًّا، ولو كان عاقًّا» (١) . ⦗٤١١⦘ وفي رواية قال: «مَنْ حَجَّ عن أحد أبويه كُتِبَ لأبيه بحجٍّ وله بسَبعٍ» . وهذا الحديث أيضًا لرزين، ولم أجده في الأصول.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n عاقًّا: العاق: اسم فاعل من عقَّ والِدهِ يعُقُّهُ، وهو ضد البر به.\n_________\n(١) ذكره الهيثمي في \" المجمع \" ٣/٢٨٢ بلفظ: \" من حج عن أبيه أو عن أمه أجزأ ذلك عنه وعنهما \" وقال: رواه الطبراني في \" الكبير \" وفيه راو لم يسم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: الحديث غير مخرج في الأصول، عزاه الهيثمي للطبراني في الكبير، وقال: فيه راو لم يسم. المجمع (٣/٢٨٢) .","vol":"1","page":410},{"text":"<span data-type=\"title\" id=toc-117>الباب الثاني: في بر الأولاد والأقارب</span>\n٢١١ - (خ م ت) عائشة - ﵂ - قالت: دخلت عليَّ امرأة ومعها ابنتانِ لها، تَسأل، فلم تجد عندي شيئًا، غير تَمرة واحدةٍ، فَأعطيتُها إيَّاها، فقسمَتها بين ابنَتيها، ولم تأكل منها، ثم قامت فَخرجَت، فدخل النبي - ﷺ -، فأخبرتُه، فقال النبي - ﷺ -: «مَنِ ابْتُلِيَ من هذه البَنَاتِ بشيءٍ، فأحْسَنَ (١) إليهنَّ، كُنَّ له سِتْرًا من النار» . ⦗٤١٢⦘ هذه رواية البخاري ومسلم.\nولمسلم أيضًا، قالت: جاءتني مِسْكِينَةٌ تَحمِلُ ابنتين لها، فأطْعَمتُها ثَلاَثَ تمْراتٍ، فأعطت كلَّ واحدة منهما تمرةً، ورَفعت إلى فيها تمرةً لتأكُلَها، فَاسْتَطْعَمَتْها ابنَتَاها، فَشَقَّت التمرة التي كانت تريد أن تأكلَها بينهما، فأعجبني شأنُها، فذكرتُ الذي صَنَعَتْ للنبي - ﷺ -، فقال: «إنَّ الله ﷿ قد أوجبَ لها بها الجنة، وأعتقها بها من النار» . وأخرجه الترمذي بمثل رواية البخاري ومسلم.\nوأخرجه أيضًا مختصرًا، أنَّ النبي - ﷺ - قال: «مَنِ ابْتُلِيَ بشيء من البناتِ فَصَبَرَ عليهنَّ، كُنَّ له حِجابًا من النَّار (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فاستطعمتها: الاستطعام: طلب الطعام.\n_________\n(١) قال الحافظ: والذي يقع في أكثر الروايات بلفظ \" الإحسان \" وفي رواية: \" فصبر عليهن \" ومثله في حديث عقبة بن عامر في \" الأدب المفرد \" ١/١٥٩. وكذا وقع في ابن ماجة، وزاد \" وأطعمهن وسقاهن وكساهن \" وفي حديث ابن عباس عند الطبراني \" فأنفق عليهن وزوجهن وأحسن أدبهن \". وفي حديث جابر عند أحمد، وفي \" الأدب المفرد \" ١/١٦١ \" يؤويهن ويرحمهن ويكفلهن \". زاد الطبري فيه \" ويزوجهن \"، وله نحوه من حديث أبي هريرة في \" الأوسط \". وللترمذي، وفي \" الأدب المفرد \" من حديث أبي سعيد \" فأحسن صحبتهن واتقى الله فيهن \". وهذه الأوصاف يجمعها لفظ الإحسان الذي اقتصر عليه (يعني البخاري) في هذا الباب.\n(٢) البخاري ٤/٢٦ في الزكاة، باب اتقوا النار ولو بشق تمرة، وفي الأدب: باب رحمة الولد وتقبيله، وأخرجه مسلم رقم (٢٦٢٩) في البر والصلة، باب فضل الإحسان إلى البنات، والترمذي رقم (١٩١٦) في البر والصلة، باب ما جاء في النفقة على البنات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: الحديث ألفاظه ملفقة من رواية البخاري، وابن ماجة.\n- رواه عروة عن عائشة:\nأخرجه أحمد (٦/٨٧) قال: حدثنا بشر بن شعيب، قال: حدثني أبي، وفي (٦/٢٤٣) قال: حدثنا روح، قال: قال محمد بن أبي حفصة. والبخاري (٢/١٣٦) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله. قال: أخبرنا معمر، وفي (٨/٨)، وفي الأدب المفرد (١٣٢) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. ومسلم (٨/٣٨) قال: حدثنا محمد بن عبد الله بن قُهْزَاذ. قال: حدثنا سلمة بن سليمان. قال: أخبرنا عبد الله. قال: أخبرنا مَعْمر. (ح) وحدثني عبد الله بن عبد الرحمن بن بهرام، وأبو بكر بن إسحاق، قالا: أخبرنا أبو اليمان. قال: أخبرنا شعيب. والترمذي (١٩١٥) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله بن المبارك. قال: أخبرنا معمر.\nثلاثتهم - شعيب بن أبي حمزة، ومحمد بن أبي حفصة، ومعمر بن راشد- عن ابن شهاب الزهري. قال: حدثني عبد الله بن أبي بكر بن حزم، عن عروة، فذكره.\n- ورواه صعصعة عم الأحنف عنها:\nأخرجه ابن ماجة (٣٦٦٨) قال: نثا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، عن مسعر، قال: أخبرني سعد بن إبراهيم، عن الحسن، عن صعصعة.\n- ورواه عراك بن مالك عنها:\nأخرجه أحمد (٦/٩٢) . ومسلم (٨/٣٨) قالا: حدثنا قُتيبة بن سعيد. قال: حدثنا بكر بن مُضَر، عن ابن الهاد، أن زياد بن أبي زياد مولى ابن عياش حدثه، عن عِراك بن مالك، سمعته يحدث عُمر ابن عبد العزيز، فذكره.\nقلت: لفظ البخاري: «جاءتني امرأة»، ولفظ ابن ماجة: «دخلت على عائشة امرأة» . ولم أجد في الأصول لفظ ابن الأثير!! .","vol":"1","page":411},{"text":"٢١٢ - (م ت) أنس بن مالك - ﵁ أنَّ النبي - ﷺ - قال: «مَن عَالَ جَارِيَتَيْن حَتَّى تَبْلُغَا، جاء يَوْمَ القيامة أنَا وهُوَ، وضَمَّ أصابعهُ» . هذه رواية مسلم.\nوأخرجه الترمذيّ قال: «مَن عالَ جاريَتَيْن، دخلتُ أنا وهو الجنَّة ⦗٤١٣⦘ كهاتين، وأشار بأصبُعَيْهِ» (١) .\n_________\n(١) مسلم رقم (٢٦٣١) في البر والصلة، باب فضل الإحسان إلى البنات، والترمذي (١٩١٧) في البر والصلة، باب ما جاء في النفقة على البنات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n يونس، ومحمد - عن حماد بن زيد.\nوأخرجه أحمد (٣/١٥٦) قال: حدثنا يونس، قال: حدثنا محمد بن زياد البُرْجُمي.\nكلاهما - حماد، والبرجمي- عن ثابت، فذكره.","vol":"1","page":412},{"text":"٢١٣ - (دت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ -: «مَنْ كان له ثلاثُ بَنَاتٍ، أو ثَلاثُ أخواتٍ، أو بِنْتانِ، أو أختان، فأحْسَنَ صُحْبَتَهُنَّ، واتَّقَى الله فيهنَّ، فله الجنة» .\nوفي أخرى قال: لا يكون لأحدكم ثَلاثُ بنات، أو ثلاثُ أخواتٍ فيُحْسِنَ إليهنَّ إلا دخل الجنة. أخرجه الترمذي.\nوفي رواية أي داود قال: «من عال ثلاث بناتٍ، أو ثلاثَ أخواتٍ، أو أختين، أو ابنتين، فأدَّبَهُنَّ وأحسن إليهن وزَوَّجَهُنَّ، فله الجنة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n عَال: أهله يعولهم: إذا أنفق عليهم، وقام بأمرهم.\n_________\n(١) أبو داود رقم (٥١٤٧) في الأدب، باب في فضل من عال يتيمًا، والترمذي رقم (١٩١٣) في البر والصلة، باب ما جاء في النفقة على البنات، وأخرجه البخاري في \" الأدب المفرد \" ١/١٦٢ بلفظ الرواية الثانية وفي سنده سعيد بن عبد الرحمن بن مكمل الأعشى لم يوثقه غير ابن حبان، وأخرج حديثه هذا في \" صحيحه \" رقم (٢٠٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن بالمجموع:أخرجه أحمد (٣/٤٢) قال: حدثنا محمد بن الصبّاح، قال: حدثنا إسماعيل بن زكريا. وفي (٣/٩٧) قال: حدثنا عفان، قال: حدثنا خالد. والبخاري في الأدب المفرد (٧٩) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا عبد العزيز بن محمد. وأبو داود (٥١٤٧) قال: حدثنا مُسَدَّد، قال: حدثنا خالد. وفي (٥١٤٨) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير.\nأربعتهم - إسماعيل بن زكريا، وخالد، وعبد العزيز بن محمد، وجرير- عن سُهيل بن أبي صالح، عن سعيد بن عبد الرحمن بن مُكْمِل الأعشى، عن أيوب بن بشير فذكره.\n* أخرجه الحميدي (٧٣٨)، والترمذي (١٩١٦) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله ابن المبارك. كلاهما - الحميدي، وابن المبارك- عن سفيان بن عيينة، قال: حدثنا سهيل بن أبي صالح، عن أيوب بن بشير، عن سعيد الأعشى، عن أبي سعيد، فذكره.\n*وأخرجه الترمذي (١٩١٢) قال: حدثنا قُتيبة، قال: حدثنا عبد العزيز بن محمد، عن سُهيل بن أبي صالح، عن سعيد بن عبد الرحمن، عن أبي سعيد، فذكره. ولم يذكر (أيوب) .\nقلت: مداره على سعيد بن عبد الرحمن الأعشى، تفرد ابن حبان بتوثيقه، وللمتن شواهد تقدمت من حديث أنس وعائشة - ﵄-.","vol":"1","page":413},{"text":"٢١٤ - (د) ابن عباس - ﵄ - قال: قال رسولُ الله - ﷺ -: «مَنْ كانت له أنثى، فلم يَئِدْهَا ولم يُهنْها، ولم يُؤثِرُ ولده، يعني: الذُّكور عليها، أدخله الله الجنة» . أخرجه أبو داود (١) . ⦗٤١٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يئدها: من الوأد، وهو دفن الرجل ابنته حية، كما كانوا يفعلون في الجاهلية، وهي الموؤدة التي ذكرها الله - ﷿ - فقال: ﴿وإذا الموؤدة سُئلت. بأيِّ ذنب قُتلت﴾ [التكوير: ٨، ٩] .\n_________\n(١) رقم (٥١٤٦) في الأدب، باب في فضل من عال يتيمًا، وفي سنده ابن حدير وهو لا يعرف، وباقي رجال السند ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٢٢٣) (١٩٥٧)، وأبو داود (٥١٤٦) قال: حدثنا عثمان، وأبو بكر ابنا أبي شيبة. ثلاثتهم - أحمد، وعثمان، وأبو بكر- قالوا: حدثنا أبو معاوية، عن أبي مالك الأشجعي، عن ابن حُدير، فذكره.\nقلت: مداره على «ابن حُدير» لا يعرف، وأصح ألفاظه عن ابن عباس.\n«مَن قَبض يتيمًا من بين مُسلِمِينَ بإطعامه وشرابه، حتى يغنيه الله﷿- عنه، أوجب الله له الجنة البتة، إلا أن يعمل عملًا لا يُغْفَرُ له، ومن أذهب الله كريمتيه، فصبر، واحتسب، أوجب الله له الجنة البتة، قالوا: وما كريمتاه؟ قال: عيناه، ومن عال ثلاث بنات، فأنفق عليهن وأحسن إليهن، حتى يُبْنَ، أو يَمُتْنَ أوْجَبَ اللهُ لَهُ الجَنَّةَ أَلْبَتَّةَ، إلا أن يعمل عملًا لا يُغْفَرُ له، قال: فناداه رجل من الأعراب ممن هاجر: يا رسول الله، أو اثنتين؟ قال: واثنتين» .\nقال: وكان ابن عباس إذا حدث بهذا الحديث، قال: هذا والله: من غرائب الحديث وغرره.\nأخرجه عبد بن حميد (٦١٥) قال: حدثني علي بن عاصم، والترمذي (١٩١٧) قال: حدثنا سعيد ابن يعقوب الطالقاني، قال: حدثنا المعتمر بن سليمان، قال: سمعت أبي.\nكلاهما - علي بن عاصم، وسليمان- عن أبي علي الرحبي حنش، عن عكرمة، فذكره.","vol":"1","page":413},{"text":"٢١٥ - (د) عوف بن مالك الأشجعي - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «أنا وامرأةٌ سَفْعَاءُ الخدَّيْنِ كهاتين يوم القيامة» وأوْمَأ بيده يزيدُ بنُ زُرَيع: الوُسطَى والسَّبَّابَة، «امرأةٌ آمَتْ من زوجها، ذاتُ مَنْصِبٍ وجمال، حَبَسَتْ نَفْسَها على يَتاماها، حتى بانوا أو ماتوا» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n سفعاء الخدين: السفعة: السواد، والمراد: أنها بذلت وجهها حتى اسودَّ، إقامة على ولدها بعد وفاة زوجها لئلا يضيعوا.\nآمت: آمت المرأة: إذا صارت أيمًا، وهي من لا زوج لها، بكرًا كانت أو ثيبًا، تزوجت أو لم تتزوج بعد.\nبانوا: البين: البعد والانفصال، أراد: حتى تفرقوا أو ماتوا.\n_________\n(١) رقم (٥١٤٩) في الأدب، باب في فضل من عال يتيمًا، وفي سنده النهاس بن قهم بن الخطاب البصري، قال الحافظ في \" التقريب \": ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٦/٢٩) قال: حدثنا محمد بن بكر. وفيه أيضًا (٦/٢٩) قال: حدثنا وكيع. والبخاري في الأدب (١٤١) قال: حدثنا أبو عاصم. وأبو داود (٥١٤٩) قال: حدثنا مسدد، قال: حدثنا يزيد ابن زريع.\nأربعتهم - محمد بن بكر، ووكيع، وأبو عاصم، ويزيد- عن النهاس بن قهم، قال: حدثني شداد أبو عمار، فذكره.\nقلت: مداره على النهاس بن قهم بن الخطاب البصري، ضعفوه.","vol":"1","page":414},{"text":"٢١٦ - (ت) عمر بن عبد العزيز - ﵀ - قال: زَعَمَتِ المرأةُ ⦗٤١٥⦘ الصالحةُ، خَوْلَةُ بنتُ حكيم، قالت: خرج رسول الله - ﷺ - ذاتَ يومٍ - وهو مُحْتَضِنٌ أحدَ ابنَي ابنتِه - وهو يقول: «إنكم لَتُبَخِّلُونَ، وتُجَبِّنُونَ، وتُجَهِّلُونَ، وإنكم لَمِنْ رَيحان الله» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n لتبخلون: تُبَخِّلُون: أي تحملون الإنسان على البخل، وتُجَبِّنُونَ: تحملونه على الجبن، وتُجَهِّلُونَ: تحملونه على الجهل، فإن من ولد له ولد بخل بماله، ليخلّفه لولده، وجبن عن القتال ليعيش له يربِّيه، وجهل حفظًا لقلبه، ورعاية له.\nريحان الله: الريحان: الرزق، وسمي الولد ريحانًا؛ لأنه من رزق الله تعالى.\n_________\n(١) رقم (١٩١١) في البر والصلة، باب ما جاء في حب الولد، وفي سنده انقطاع، لا يعرف لعمر بن عبد العزيز سماعًا من خولة، وفي الباب عن الأشعث بن قيس عند أحمد ٥/٢١١ من حديث بلفظ \" إنهم لمجبنة محزنة، إنهم لمجبنة محزنة \" وفي سنده مجالد بن سعيد، وهو ضعيف، وعن أبي سعيد عن أبي يعلى والبزار: \" الولد ثمرة القلب وإنه مجبنة مبخلة محزنة \" وفيه عطية العوفي وهو ضعيف. وعن يعلى بن مرة الثقفي عند ابن ماجة رقم (٣٦٦٦) بلفظ جاء الحسن والحسين يسعيان إلى النبي ﷺ فضمهما إليه وقال: \" إن الولد مبخلة مجبنة \" وفي سنده سعيد بن أبي راشد لم يوثقه غير ابن حبان، ومع ذلك فقد صححه العراقي، والبوصيري، والحاكم ٣/١٦٤، وأقره الذهبي. وعن الأسود بن خلف عند البزار نحوه. قال الهيثمي في \" المجمع \" ٨/١٥٥: رجاله ثقات نقول: والحديث بهذه الشواهد يصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه الحميدي (٣٣٤)، وأحمد (٦/٤٠٩)، والترمذي (١٩١٠) قال: حدثنا ابن أبي عمر. ثلاثتهم: - الحميدي، وأحمد بن حنبل، وابن أبي عمر- قالوا: حدثنا سفيان، عن إبراهيم بن ميسرة، عن ابن أبي سويد، عن عمر بن عبد العزيز، فذكره.\nقلت: عمر لا يعرف له سماع من خولة - ﵂ -. وفي الباب عن الأشعث بسند ضعيف أخرجه أحمد (٥/٢١١)، وأبي سعيد بسند ضعيف أيضًا به العوفي، وعن يعلى بن مرة يأتي في زوائد ابن ماجة","vol":"1","page":414},{"text":"٢١٧ - (د) البراء بن عازب - ﵄ - قال: «دخلتُ مع أبي بكر - أوَّلَ مَا قَدِمَ من المدينَةِ على أهْلِهِ - فإذا عَائِشةُ ابنتُهُ مُضْطَجِعَةٌ، قد ⦗٤١٦⦘ أصَابَتْها الحُمَّى، فأتاها أبو بكر، فقال: كيف أنتِ يا بُنَيَّةُ؟ وقَبَّلَ خَدَّها» . أخرجه أبو داود (١) .\nوقد أخرجه البخاري ومسلم في جملة حديث.\n_________\n(١) رقم (٥٢٢٢) في الأدب: باب في قبلة الخد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٥٢٢٢) قال: ثنا عبد الله بن سالم، ثنا إبراهيم بن يوسف، عن أبيه، عن أبي إسحاق، عن البراء «فذكره» .\nقلت: في المطبوع من السنن: «قد أصابتها حمى» .","vol":"1","page":415},{"text":"٢١٨ - (ت) سعيد بن العاص - ﵀ - أن رسول الله - ﷺ - قال: «ما نَحَلَ وَالِدٌ وَلَدًا من نَحْلٍ أفضل من أدبٍ حَسَنٍ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n نحل: النِّحلة: العطية والهبة.\n_________\n(١) رقم (١٩٥٣) في البر والصلة: باب ما جاء في أدب الولد، وفي سنده مجهول وضعيف وصححه الحاكم ورده الذهبي عليه بقوله: بل مرسل ضعيف، وقال الترمذي: غريب مرسل، أي: لأن عمرو بن سعيد بن العاص لم يدرك النبي ﷺ فهو تابعي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (١٩٥٢) قال: ثنا نصر بن علي الجهضمي، حدثنا عامر بن أبي عامر الخزاز، حدثنا أيوب بن موسى، عن أبيه، عن جده، فذكره.\nقال أبو عيسى الترمذي:هذا حديث غريب لا نعرفه إلا من حديث عامر بن أبي عامر الخزاز وهو عامر بن صالح بن رستم الخزاز، وأيوب بن موسى هو ابن عمرو بن سعيد بن العاص، وهذا عندي حديث مرسل. أه.","vol":"1","page":416},{"text":"٢١٩ - (ت) جابر بن سمرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «لأنْ يُؤَدِّبَ الرجلُ وَلَدَه، خيرٌ من أن يتصدق بصاع» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بصاع: الصاع: مكيال معروف بالحجاز، وهو عندهم يسع أربعة أمداد، والمدُّ: رطل وثلث بالعراقي، والمد عند العراقيين: رطلان بالعراقي، فيكون الصاع عند الحجازيين: خمسة أرطال وثلث رطل، وعند العراقيين: ثمانية أرطال.\n_________\n(١) رقم (١٩٥٢) في البر والصلة، باب ما جاء في أدب الولد، وقال: هذا حديث غريب، وناصح بن علاء الكوفي أحد رواته ليس عند أهل الحديث بالقوي ولا يعرف هذا الحديث إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٩٦، ١٠٢) قال: حدثنا علي بن ثابت الجزري، والترمذي (١٩٥١) قال: حدثنا قتيبة، قال: حدثنا يحيى بن يعلى. كلاهما - علي، ويحيى- عن ناصح أبي عبد الله، عن سماك بن حرب، فذكره.\nقال عبد الله بن أحمد: وهذا الحديث لم يخرجه أبي في مسنده من أجل ناصح؛ لأنه ضعيف في الحديث، وأملاه عليّ في النوادر. قلت: وقال أبو عيسى الترمذي: هذا حديث غريب، وناصح بن علاء الكوفي، ليس عند أهل الحديث بالقوي، ولا يعرف هذا الحديث إلا من هذا الوجه.","vol":"1","page":416},{"text":"٢٢٠ - (ت) عائشة - ﵂ - قالت: قال النبي - ﷺ -: «خيرُكُم خيرُكُم لأهْلِهِ، وأنا خيرُكُم لأهْلِي، وإذا مات صاحبُكم فدَعُوهُ» . أخرجه الترمذي (١) مُسندًا ومرسلًا عن عُروة.\n_________\n(١) رقم (٣٨٩٢) في المناقب، باب فضل أزواج النبي ﷺ وأخرجه الدارمي ص ٢٩٢ وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح، وروي هذا عن هشام بن عروة عن أبيه عن النبي ﷺ، مرسل. ومعنى قوله \" فدعوه \" أي: اتركوا ذكر مساوئه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: ورواية وكيع: «إذا مات صاحبُكُم فدَعُوهُ لا تَقَعُوا فيه» .\nوأخرجه الدارمي (٢٢٦٥) قال: أخبرنا محمد بن يوسف. قال: حدثنا سفيان. وأبو داود (٤٨٩٩) قال: حدثنا زهير بن حرب. قال: حدثنا وكيع. والترمذي (٣٨٩٥) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان.\nكلاهما - وكيع، وسفيان الثوري- عن هشام بن عروة، عن أبيه، فذكره.\nقلت: قال الترمذي: هذا حديث حسن صحيح، وروي هذا عن هشام بن عروة، عن أبيه، عن النبي - ﷺ - مرسل.","vol":"1","page":417},{"text":"<span data-type=\"title\" id=toc-118>الباب الثالث: في بر اليتيم</span>\n٢٢١ - (خ ت د) سهل بن سعد الساعدي - ﵁ - قال: قال رسولُ الله - ﷺ -: «أنا وكافل اليتيم في الجنة (١) هكذا»، وأشار بالسبابة والوسطى، وفَرَّج بينهما شيئًا. أخرجه البخاري والترمذي وأبو داود.\nإلا أن أبا داود قال: وفرَّق َ بين أصبعيه، الوسطى والتي تلي الإبهام (٢) .\n_________\n(١) قال الطيبي: في \" الجنة \" خبر \" أنا \" \" وهكذا \" نصب على المصدر من متعلق الخبر، وأشار بالسبابة والوسطى، أي أشار بهما إلى ما في ضميره ﵊ من معنى الانضمام، وهو بيان هكذا.\n(٢) البخاري ١٣/٤٣ في الأدب، باب من يعول يتيمين، والترمذي رقم (١٩١٩) في البر والصلة، باب ما جاء في كفالة اليتيم، وأبو داود رقم (٥١٥٠) في الأدب، باب فيمن ضم اليتيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٣٣) قال: حدثنا سعيد بن منصور، قال: حدثنا يعقوب بن عبد الرحمن، والبخاري (٧/٦٨) قال: حدثنا عمرو بن زُرَارة، قال: أخبرنا عبد العزيز بن أبي حازم. وفي (٨/١٠)، وفي الأدب المفرد (١٣٥) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثني عبد العزيز بن أبي حازم، وأبو داود (٥١٥٠) قال: حدثنا محمد بن الصَّبَّاح بن سفيان، قال: أخبرنا عبد العزيز -يعني ابن أبي حازم-. والترمذي (١٩١٨) قال: حدثنا عبد الله بن عمران أبو القاسم المكي القرشي، قال: حدثنا عبد العزيز بن أبي حازم.","vol":"1","page":417},{"text":"٢٢٢ - (م ط) أبو هريرة - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «كافِلُ اليتيم، له أو لغيره، أنا وهو كهاتَيْن في الجنة» . ⦗٤١٨⦘\nوقال مالكُ بنُ أنسٍ: بإصبعيه السبَّابة والوسطى. هذه رواية مسلم، وأرسله مالك في «الموطأ» عن صَفْوَانِ بنِ سُلَيْم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n كافل اليتيم: هو الذي يقوم بأمره، ويعوله ويربيه، واليتيم من الناس: من مات أبوه، ومن الدواب: من ماتت أمه، والضمير في «له» و«لغيره» راجع إلى كافل اليتيم، يعني: أن اليتيم، سواء كان الكافل له من ذوي رحمه وأنسابه، كولد ولده ونحوه، أو كان أجنبيًا لغيره تكفل به، فإن أجره واحد.\n_________\n(١) مسلم رقم (٢٩٨٣) في الزهد والرقائق، باب الإحسان إلى الأرملة والمسكين واليتيم، والموطأ ٢/٩٤٨ في الشعر، باب السنة في الشعر. وجاء في \" تهذيب التهذيب \" ٤/٤٢٥ صفوان بن سليم المدني: أبو عبد الله. وقيل: أبو الحارث القرشي الزهري، مولاهم الفقيه. روى عن ابن عمر وأنس، وأبي بصر ة الغفاري، وعبد الرحمن بن غنم، وأبي أمامة بن سهل وغيرهم. قال ابن سعد: كان ثقة كثير الحديث عابدًا. وقال أحمد: هذا رجل يستسقى بحديثه، وينزل القطر من السماء بذكره، من خيار عباد الله الصالحين. مات سنة ١٣٢ عن اثنتين وسبعين سنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٥)، ومسلم (٨/٢٢١)، قال: حدثني زهير بن حرب. كلاهما -أحمد بن حنبل، وزهير بن حرب- عن إسحاق بن عيسى. قال: حدثنا مالك، عن ثور بن زيد الديلي. قال: سمعت أبا الغيث يحدث، فذكره.\nقلت: رواه مسلم في الزهد (٢٩٨٣)، مالك في الشعر (٢/٩٤٨) .","vol":"1","page":417},{"text":"٢٢٣ - (ت) ابن عباس - ﵄ - أنَّ رسول الله - ﷺ - قال: «مَنْ قَبَضَ يتيمًا من بين المسلمين إلى طَعامِه وشَرابِه أدخلَهُ اللهُ الجنًّةَ البتَّةَ، إلا أن يكون قد عمل ذنبًا لا يُغفر» . أخرجه الترمذي (١) . ⦗٤١٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n قبض: أي تسلم وأخذ.\nالبتة: البت: القطع، يقال: لا أفعل ذلك البتة، أي لا رجعة لي فيه.\n_________\n(١) رقم (١٩١٨) في البر والصلة، باب ما جاء في رحمة اليتيم، وفي سنده حنش وهو الحسين بن قيس الرحبي، قال الترمذي: وهو ضعيف. وفي \" التقريب \": متروك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي [١٩١٧] قال: ثنا سعيد بن يعقوب الطالقاني، ثنا المعتمر بن سليمان قال: سمعت أبي يحدث عن حنش، عن عكرمة، عن ابن عباس، فذكره. قلت: قال الترمذي: وحنش هو حسين بن قيس، وهو أبو علي الرحبي، وسليمان التيمي يقول: «حنش» وهو ضعيف عند أهل الحديث. أه.","vol":"1","page":418},{"text":"<span data-type=\"title\" id=toc-119>الباب الرابع: في إماطة الأذى عن الطريق</span>\n٢٢٤ - (خ م ط ت د) أبو هريرة - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «بينما رجلٌ يمشي بطريق وجَدَ غُصْنَ شَوْكٍ على الطريق، فأخَّرَهُ، فشَكَرَ الله له، فَغَفَرَ له» . هذه رواية البخاري ومسلم و«الموطأ» والترمذي.\nولمسلم أيضًا قال: سمعت رسول الله - ﷺ - يقول: «لقد رأيت رجلًا يَتَقَلَّبُ في الجنة، في شَجَرَة قَطَعَها مِنْ طريق المسلمين، كانت تُؤذي الناس» .\nوفي أخرى له قال: مرَّ رجل بِغُصْنِ شَجَرَةٍ على ظَهْرِ الطريق، فقال: «والله لأنَحِّيَنَّ هذا عن المسلمين لا يُؤذيهم، فأُدْخِلَ الجنة» .\nوأخرجه أبو داود قال: قال رسولُ الله - ﷺ -: «نَزَعَ رجلٌ لم يَعْمَلْ خيرًا قطُّ غُصْنَ شَوْكٍ عن الطريق، إمَّا كان (١) في شجرة فَقَطَعَهُ، وإمَّا ⦗٤٢٠⦘ كان موضوعًا، فأماطه عن الطريق، فشكر الله ذلك له فأدْخَلَه الجنَّة (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n نزع وأماط: بمعنى أزال وأذهب.\n_________\n(١) في المطبوع والأصل: إما قال: كان.\n(٢) البخاري ٢/٢٧٩ في صلاة الجماعة، باب فضل التهجير إلى الظهر، وفي المظالم، باب من أخذ الغصن وما يؤذي الناس في الطريق فرمى به، وأخرجه مسلم رقم (١٩١٤) في البر والصلة، باب فضل إزالة الأذى، ورقم (١٩١٤) في الإمارة، باب بيان الشهداء، والموطأ ١/١٣١ في صلاة الجماعة، باب ما جاء في العتمة والصبح، والترمذي رقم (١٩٥٩) في البر والصلة، باب ما جاء في إماطة الأذى، وأخرجه أبو داود رقم (٥٢٤٥) في الأدب، باب إماطة الأذى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة أبو صالح:\nأخرجه الحميدي (١١٤٠) قال: حدثنا سفيان. قال: حدثنا سُهيل بن أبي صالح. وأحمد (٢/٣٤١) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا سُهيل. وفي (٢/٤٠٤) قال: حدثنا خلف بن الوليد، قال: حدثنا ابن عياش، يعني إسماعيل، عن سُهيل بن أبي صالح. وفي (٢/٤٩٥) قال: حدثنا ابن نُمير. قال: أخبرنا الأعمش. وفي (٢/٥٢١) قال: حدثنا عبد الصمد. قال: حدثنا عبد الرحمن، عن أبيه. وفي (٢/٥٣٣) قال: قرأت على عبد الرحمن: مالك، عن سُمي مولى أبي بكر بن عبد الرحمن. والبخاري (١/١٦٧) قال: حدثنا قُتَيبة، عن مالك، عن سُمي مولى أبي بكر. وفي (٣/١٧٧) قال: حدثنا عبد الله. قال: أخبرنا مالك، عن سُمي. وفي الأدب المفرد (٢٢٩) قال: حدثنا موسى. قال: حدثنا وُهَيب، عن سُهيل. ومسلم (٦/٥١، ٨/٣٤) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك، عن سُمي. وفي (٨/٣٤) قال: حدثني زهير بن حرب. قال: حدثنا جرير، عن سُهيل. (ح) وحدثناه أبو بكر بن أبي شَيبة. قال: حدثنا عُبيدالله. قال: حدثنا شَيْبان، عن الأعمش. وأبو داود (٥٢٤٥) قال: حدثنا عيسى بن حمامد، قال: أخبرنا الليث، عن محمد بن عَجْلان، عن زيد بن أسلم. وابن ماجة (٣٦٨٢) قال: حدثنا أبو بكر بن أبي شَيْبة. قال: حدثنا عبد الله بن نُمير، عن الأعمش. والترمذي (١٩٥٨) قال: حدثنا قُتَيبة، عن مالك بن أنس، عن سُمي.\nخمستهم- سهيل بن أبي صالح، والأعمش، وعبد الله بن دينار، وسُمي مولى أبي بكر بن عبد الرحمن، وزيد ابن أسلم- عن أبي صالح السمان، فذكره.\n* أخرجه أحمد (٢/٢٨٦) قال: حدثنا سفيان بن عُيَينة، عن سُهيل، عن أبي صالح، عن أبي هريرة، أن رجلًا رفع غصن شوك ... موقوفًا.\n- ورواه عنه أبو رافع:\nوفي رواية بهز: «إن شجرة كانت تؤذي المسلمين ...» .\nأخرجه أحمد (٢/٣٠٤) قال: حدثنا أبو كامل. وفي (٢/٣٤٣، ٤١٦) قال: حدثنا عفان. ومسلم (٨/٣٤) قال: حدثني محمد بن حاتم. قال: حدثنا بَهْز. ثلاثتهم - أبو كامل، وعفان، وبَهْز- عن حماد بن سلمة. قال: أخبرنا ثابت، عن أبي رافع، فذكره.\nقلت: ورواه عنه عروة بن الزبير أخرجه أحمد (٢/٢٨٦)، (٢/٤٣٩)، ورواه عنه عبد الرحمن ابن يعقوب، أخرجه أحمد (٢/٤٨٥) .","vol":"1","page":419},{"text":"٢٢٥ - (م) أبو ذرٍّ - ﵁ - قال: قال النبي - ﷺ -: «عُرِضَتْ عليّ أعمالُ أمَّتي: حَسَنُها وسَيِّئُها، فوجدتُ في مَحاسِنِ أعمالها: الأذى يُماطُ عن الطريق، ووجدتُ في مساوِئِ أعمالها: النُّخَامَةَ تكون في المسجد لا تُدْفَنُ» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n النخامة: ما يبصُقُه الإنسان مع تنخع، وهي من مخرج حرف الخاء.\n_________\n(١) رقم (٥٥٣) في المساجد ومواضع الصلاة، باب النهي عن البصاق في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٨٠) قال: حدثنا وهب بن جرير، وعارم ويونس. والبخاري في الأدب المفرد (٢٣٠) قال: حدثنا موسى. ومسلم (٢/٧٧) قال: حدثنا عبد الله بن محمد بن أسماء الضبعي، وشيبان بن فَرُّوخ، وابن خزيمة (١٣٠٨) قال: حدثنا أبو قدامة، قال: حدثنا وهب بن جرير.\nستتهم - وهب بن جرير، وعَارم، ويونس، وموسى، وعبد الله بن محمد بن أسماء، وشيبان بن فروخ- عن مهدي بن ميمون، عن واصل مولى أبي عيينة، عن يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود الدِّيلي، فذكره.\n* أخرجه أحمد (٥/١٧٨) قال: حدثنا عفان. قال: حدثنا مهدي. (ح) وحدثنا يزيد، قال: أخبرنا هشام. وابن ماجة (٣٦٨٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون، قال: أنبأنا هشام بن حسان. كلاهما - مهدي، وهشام- عن واصل مولى أبي عُيينة، عن يحيى بن عقيل، عن يحيى بن يَعْمَر، فذكره. ليس فيه (أبو الأسود) .\n* وفي رواية مهدي بن ميمون (٥/١٧٨) قال: «وكان واصل رُبما ذكر أبا الأسود الديلي» .","vol":"1","page":420},{"text":"٢٢٦ - (م) أبو برزة الأسلمي - ﵁ - قال: قلتُ: يا نبي الله: إنِّي لا أدْرِي، لَعَسَى أنْ تَمضِيَ وأبْقَى بعدَك، فَزَوِّدْني شيئًا يَنفعُني الله به، فقال رسولُ الله - ﷺ -: «افعلْ كذا، افعلْ كذا، وأمِرَّ الأذى عن الطريق (١)» . ⦗٤٢١⦘\nوفي أخرى قال أبو بَرْزَةَ: قلتُ: يا نبيَّ الله، علمني شيئًا أنتَفِعُ به، قال: «اعْزِل الأذى عن طريق المسلمين» . أخرجه مسلم (٢) .\n_________\n(١) قال النووي: \" أمر الأذى عن الطريق \" هكذا هو في معظم النسخ، وكذا نقله القاضي عياض عن عامة الرواة بتشديد الراء، ومعناه: أزله، وفي بعضها \" وأمز \" بزاي مخففة، وهو بمعنى الأول.\n(٢) رقم (٢٦١٨) في البر والصلة، باب إماطة الأذى عن الطريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٠) قال: حدثنا يحيى بن سعيد، ووكيع، قالا: حدثنا أبان بن صمعة. وفي (٤/٤٢٢) قال: حدثنا حسن بن موسى، قال: حدثنا أبو بكر، يعني ابن شعيب بن الحبحاب. وفي (٤/٤٢٣) قال: حدثنا يزيد. قال: أخبرنا أبو هلال الراسبي محمد بن سليم. وفي (٤/٤٢٣) قال: حدثنا وكيع، قال: حدثنا أبان بن صمعة. والبخاري في الأدب المفرد (٢٢٨) قال: حدثنا أبو عاصم، عن أبان بن صَمعة. ومسلم (٨/٣٤) قال: حدثني زهير بن حرب، قال: حدثنا يحيى بن سعيد، عن أبان بن صمعة. وفي (٨/٣٥) قال: حدثنا يحيى بن يحيى، قال: أخبرنا أبو بكر بن شعيب بن الحبحاب. وابن ماجة (٣٦٨١) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، عن أبان بن صمعة.\nثلاثتهم - أبان، وأبو بكر بن شعيب، وأبو هلال الراسبي- عن جابر بن عمرو الراسبي أبي الوازع، فذكره.","vol":"1","page":420},{"text":"<span data-type=\"title\" id=toc-120>الباب الخامس: في أعمالٍ من البر متفرقة</span>\n٢٢٧ - (خ م ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «السَّاعي على الأرْمَلَةِ (١)، والمسكين، كالمجاهد في سبيل الله - وأحْسِبُهُ قال - وكالقائم لا يفْتُرُ، وكالصائم لا يُفْطِرُ» .\nوفي رواية عن صفوان بن سُلَيم، يَرْفَعُهُ إلى النبي - ﷺ - قال: «السَّاعي على الأرملة والمسكين، كالمجاهد في سبيل الله، أو كالذي يصومُ النهار، ويقوم الليل» . أخرجه البخاري ومسلم والترمذي.\nوأخرج النسائي الرواية الأولى إلى قوله: «في سبيل الله (٢)» . ⦗٤٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الساعي: على القوم: هو الذي يسعى في أمورهم، ويقوم بمصالحهم.\nالأرملة: المرأة التي مات زوجها، والأرمل: الرجل الذي ماتت زوجته.\n_________\n(١) قال النووي: \" الأرملة \": هي من لا زوج لها، سواء كانت تزوجت قبل ذلك أم لا، وقيل: هي التي فارقها زوجها، قال ابن قتيبة: سميت أرملة، لما يحصل لها من الإرمال، وهو الفقر، وذهاب الزاد بفقد الرجل، يقال: أرمل الرجل، إذا فني زاده.\n(٢) البخاري ١١/٤٢٦ في النكاح، باب النفقات، ومسلم رقم (٢٩٨٢) في الزهد، باب الإحسان إلى الأرملة، والترمذي رقم (١٩٦٠) في البر والصلة، باب ما جاء في السعي على الأرملة، والنسائي ٥/٨٦ و٨٧ في الزكاة، باب فضل الساعي على الأرملة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال الحافظ المزي: البخاري في النفقات عن يحيى بن قزعة، وفي الأدب عن القعنبي، وعن إسماعيل ثلاثتهم عن مالك، عن ثور بن زيد، عن سالم، عن أبي هريرة.\nومسلم في الأدب، عن القعنبي به، والترمذي في البر عن إسحاق بن موسى الأنصاري عن معن، عن مالك به، وقال: حسن صحيح غريب.\nوالنسائي في الزكاة عن عمرو بن منصور، عن القعنبي به، وابن ماجة في التجارات عن ابن كاسب، عن عبد العزيز بن محمد، عن ثور به.","vol":"1","page":421},{"text":"٢٢٨ - (خ د) أبو كبشة السلولي (١) - ﵀ - أنَّ عبد الله بن عمرو بن العاص - ﵄ - قال قال رسولُ الله - ﷺ -: «أربعون خَصْلَةً أعلاها: مَنِيحَةُ الْعَنْزِ، مَا مِنْ عامِلٍ يعمل بخَصلةٍ منها رجاءَ ثَوابِها وتصديقَ مَوْعُودِها إلا أدْخَلَهُ الله بها الجنَّة» .\nقال حسَّان بن عطية - الراوي عن أبي كبشة -: فَعَدَدْنا ما دون مَنيحَةِ الْعَنْزِ مِنْ: رَدِّ السلام، وتَشْمِيت العَاطِسِ، وإماطَةِ الأذَى عن الطَّريق، ونحوه، فما استَطَعْنَا أن نَصِلَ إلى خَمْس عَشَرَة خَصْلَةً (٢) . أخرجه البخاري ⦗٤٢٣⦘ وأبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n منيحة: المنيحة: هي الناقة أو الشاة يعطيها الرجل رجلًا آخر يحلبها، وينتفع بلبنها، ثم يعيدها إليه.\nتشميت العاطس: بالشين والسين، والشين أعلى، وهو أن تقول له: يرحمك الله، ونحو ذلك، وهو في الأصل: الدعاء، وكل داعٍ بخير: مشمِّت.\n_________\n(١) قال في التهذيب ١٢/٤١٠ أبو كبشة الشامي السلولي. روى عن أبي الدرداء، وثوبان، وعبد الله بن عمرو، وسهل بن الحنظلية. ذكره أبو زرعة الدمشقي في الطبقة الثانية من تابعي أهل الشام، وقال أبو حاتم: لا أعلم أنه يسمى. وسلول: فخذ من قيس، وهم بنو مرة بن صعصعة، وسلول أمهم.\n(٢) قال الحافظ في \" الفتح \" ٥/١٨٠، ١٨١ قال ابن بطال: ليس في قول حسان ما يمنع من وجدان ذلك، وقد حض ﷺ على أبواب من أبواب الخير والبر لا تحصى كثرة، ومعلوم أنه ﷺ كان عالمًا بالأربعين المذكورة، وإنما لم يذكرها لمعنى هو أنفع لنا من ذكرها، وذلك خشية أن يكون التعيين لها مزهدًا في غيرها من أبواب البر، قال: وقد بلغني أن بعضهم تطلبها فوجدها تزيد على الأربعين، فمما زاده: إعانة الصانع، والصنعة للأخرق، وإعطاء شسع، ⦗٤٢٣⦘ والستر على المسلم، والذب عن عرضه، وإدخال السرور عليه، والتفسح في المجلس، والدلالة على الخير، والكلام الطيب، والغرس، والزرع، والشفاعة، وعيادة المريض، والمصافحة، والمحبة في الله، والبغض لأجله، والمجالسة لله، والتزاور، والنصح، والرحمة، وكلها في الأحاديث الصحيحة وفيها ما قد ينازع في كونه دون منيحة العنز، وحذفت مما ذكره أشياء قد تعقب ابن المنير بعضها، وقال: الأولى أن لا يعتنى بعدها لما تقدم.\n(٣) البخاري ٦/١٧٢ في الهبة، باب فضل المنيحة، وأبو داود رقم (١٦٨٣) في الزكاة، باب في المنيحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال الحافظ المزي: البخاري في الهبة عن مسدد، وأبو داود في الزكاة عن إبراهيم بن موسى، كلاهما عن عيسى بن يونس، عن الأوزاعي، عن حسان بن عطية، عن أبي كبشة السلولي.","vol":"1","page":422},{"text":"٢٢٩ - (خ م) أبو موسى الأشعري - ﵁ - أن النبي - ﷺ - قال: «على كُلِّ مسلمٍ صدقةٌ»، قيل: أرأيت إنْ لم يَجِدْ؟ قال: «يَعْتَمِلُ بِيَديْه، فينفعُ نفسَهُ ويتصدَّقُ» قال: أرأيتَ إنْ لم يستَطِعْ؟ قال: «يُعينُ ذا الحاجة الملْهُوفَ»، قال: قيل له: أرأيتَ إن لم يستطع؟ قال: «يأمُرُ بالمعروف، أو الخير»، قال: أرأيت إنْ لم يفْعَل؟ قال: «يُمسِكُ عن الشَّرِّ، فإنَّها صدقة» . أخرجه البخاري ومسلم (١) . ⦗٤٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الملهوف: المظلوم يستغيث.\n_________\n(١) البخاري ٤/٥٠ في الزكاة، باب على كل مسلم صدقة و١٠/٣٧٤، ٣٧٥ في الأدب، باب كل ⦗٤٢٤⦘ معروف صدقة، وأخرجه مسلم رقم (١٠٠٩) في الزكاة، باب بيان أن اسم الصدقة يقع على كل نوع من المعروف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٩٥) قال: حدثنا عبد الرحمن. وفي (٤/٤١١) قال: حدثنا محمد بن جعفر، وعبد بن حميد (٥٦١) قال: حدثني أبو الوليد، والبخاري (٢/١٤٣) قال: حدثنا مسلم بن إبراهيم، وفي (٨/١٣)، وفي الأدب المفرد (٢٢٥) قال: حدثنا ادم بن أبي إياس. وفي الأدب المفرد (٣٠٦) قال: حدثنا حفص بن عمر، ومسلم (٣/٨٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. (ح) وحدثناه محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي. والنسائي (٥/٦٤) قال: أخبرني محمد بن عبد الأعلى. قال: حدثنا خالد.\nثمانيتهم - عبد الرحمن، ومحمد بن جعفر، وأبو الوليد، ومسلم، وآدم، وحفص، وأبو أسامة، وخالد بن الحارث- عن شعبة، عن سعيد بن أبي بردة.","vol":"1","page":423},{"text":"٢٣٠ - (خ م) أبو هريرة - ﵁ - قال: «قال رسولُ الله - ﷺ -: «كلُّ سلامى من الناس عليه صدقةٌ، كلَّ يومٍ تَطْلُعُ فيه الشَّمسُ» قال: تَعدِلُ بين الاثنين (١) صدقة، وتُعينُ الرَّجل في دابته، فتحمله عليها أو ترفع له عليها مَتاعَه، صدقةٌ»، قال: «والكلمَةُ الطَّيِّبَةُ صدقة، وكلُّ خُطوةٍ تمشيها إلى الصلاة صَدَقة، وتُميطُ الأذى عن الطريق صدقة» . أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n سُلامى: واحدة السلاميات، وهي مفاصل الأنامل.\n_________\n(١) قال الكرماني: يصلح بينهما بالعدل، والجملة في تأويل المصدر مبتدأ خبره صدقة. وفاعله الشخص أو المكلف، أو هو مبتدأ على تقدير: العدل، نحو \" تسمع بالمعيدي خير من أن تراه \" وقوله تعالى: ﴿ومن آياته يريكم البرق﴾ [الروم: ٢٤] .\n\" وكل يوم \" بالنصب، ظرف لما قبله، وبالرفع مبتدأ، والجملة بعده خبره. والعائد يجوز حذفه.\n(٢) البخاري ٥/٢٢٦ في الصلح، باب فضل الإصلاح بين الناس و٥/٦٣ و٩٢ في الجهاد، باب فضل من حمل متاع صاحبه في السفر، وباب من أخذ بالركاب ونحوه، وأخرجه مسلم رقم (١٠٠٩) في الزكاة، باب بيان أن اسم الصدقة يقع على كل نوع من المعروف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة همام بن منبه:\nأخرجه أحمد (٢/٣١٢) قالك حدثنا يحيى بن آدم، قال: حدثنا ابن مبارك. وفي (٢/٣١٦) قال: حدثنا عبد الرزاق بن همام. وفي (٢/٣٧٤) قال: حدثنا إبراهيم، قال: حدثنا ابن المبارك. والبخاري (٣/٢٤٥، ٤/٦٨) قال: حدثنا إسحاق. قال: أخبرنا عبد الرزاق. وفي (٤/٤٢) قال: حدثني إسحاق بن نصر. قال: حدثنا عبد الرزاق، ومسلم (٣/٨٣) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق بن همام. وابن خزيمة (١٤٩٤) قال: حدثنا الحسين. قال: حدثنا ابن المبارك.\nكلاهما - عبد الله بن المبارك، وعبد الرزاق- عن معمر، عن همام، فذكره.\nقلت: ورواه عنه الحسن، أخرجه أحمد (٢/٣٢٨)، ورواه عنه أبو يونس سليم بن جبير، أخرجه أحمد (٢/٣٥٠)، ورواه عنه خلاس، أخرجه أحمد (٢/٣٩٥) والألفاظ بنحوه.\nك","vol":"1","page":424},{"text":"٢٣١ - (خ م) حكيم بن حزام - ﵁ - قال: يا رسولَ الله: أرأيتَ أمُورًا كُنْتُ أتحنَّثُ بها في الجاهلية: من صلاة، وعَتاقَة، وصدقة، ⦗٤٢٥⦘ هل لي فيها أجرٌ؟ قال رسولُ الله - ﷺ -: «أسْلَمتَ على ما سلَفَ لك من خير» (١) . ⦗٤٢٦⦘\nوفي رواية، قال عروة بن الزبير: إن حكيم بن حزام أعتَقَ في الجاهلية مائة رقبة، وحَمَلَ على مائة بعيرٍ، فلما أسلم حَمَلَ على مائةِ بعيرٍ، وأعتق مائة رقبة، قال: سألتُ رسول الله - ﷺ -، قلتُ: يا رسول الله، أشياءَ كُنتُ أصْنَعُها في الجاهلية، كنتُ أتحَنَّثُ بها - يعني أتَبَرَّرُ بها - قال: فقال رسولُ الله - ﷺ -: «أسلمت على ما سَلَف لك من خير»، وفي أخرى: «أسلمت على ما أسلفتَ لك من خير» قلتُ: فوالله لا أدَعُ شيئًا صنعتُه في الجاهلية إلا فَعَلْتُ في الإسلام مثله. أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أَتَحنَّث: التحنث: التعبد، يقال: تحنث فلان: إذا فعل فعلًا يخرج به من الحنث، وهو الذنب والإثم.\nرَقَبَةً: الرقبة: العنق، وهي كناية عن ذات الإنسان، يقال: أعتق رقبة: إذا حرَّرَ عبدًا.\n_________\n(١) قال النووي في \" شرح مسلم \" ١/٧٦، ٧٧: اختلف في معناه.\nفقال الإمام أبو عبد الله المازري: ظاهره خلاف ما تقتضيه الأصول، لأن الكافر لا يصح منه القربة، فلا يثاب على طاعة. ويصح أن يكون مطيعًا غير متقرب، كنظره فيما يوصل إلى الإيمان، فإنه مطيع فيه من حيث إنه كان موافقا للأمر. والطاعة عندنا: موافقة الأمر، ولكنه لا يكون متقربًا، لأن من شرط المتقرب أن يكون عارفًا بالمتقرب إليه، وهو في حين نظره لم يحصل له العلم بالله تعالى.\nفإذا تقرر هذا، علم أن الحديث متأول، وهو يحتمل وجوهًا.\nأحدها: أن يكون معناه: اكتسبت طباعًا جميلة، وأنت تنتفع بتلك الطباع في الإسلام، وتكون تلك العادة تمهيدًا لك ومعونة على فعل الخير.\nوالثاني: معناه: اكتسبت بذلك ثناءً جميلًا، فهو باق عليك في الإسلام.\nوالثالث: أنه لا يبعد أن يزاد في حسناته التي يفعلها في الإسلام، ويكثر أجره لما تقدم له من الأفعال الجميلة، وقد قالوا في الكافر: إنه إذا كان يفعل الخير فإنه يخفف عنه به، فلا يبعد أن يزاد هذا في الأجور. هذا آخر كلام المازري.\nوقال القاضي عياض: قيل معناه: ببركة ما سبق لك من خير هداك الله تعالى إلى الإسلام، وأن من ظهر منه خير في أول أمره، فهو دليل على سعادة أخراه وحسن عاقبته. هذا كلام القاضي.\nوذهب ابن بطال وغيره من المحققين: إلى أن الحديث على ظاهره، وأنه إذا أسلم الكافر؛ ومات على الإسلام يثاب على ما فعله من الخير في حال الكفر، واستدلوا بحديث أبي سعيد الخدري، قال: قال رسول الله ﷺ: \" إذا أسلم الكافر فحسن إسلامه، كتب الله تعالى له كل حسنة كان زلفها، ومحا عنه كل سيئة كان زلفها، وكان عمله بعد: الحسنة بعشر أمثالها إلى سبعمائة ضعف، والسيئة بمثلها، إلا أن يتجاوز الله تعالى عنه \". ذكره الدارقطني في غريب حديث مالك، ورواه عنه من تسع طرق، وثبت فيها كلها: أن الكافر إذا حسن إسلامه يكتب له في الإسلام كل حسنة كان عملها في الشرك.\nوقال ابن بطال بعد ذكره الحديث: ولله تعالى أن يتفضل على عباده بما شاء، لا اعتراض لأحد عليه. قال: وهو كقوله ﵊ لحكيم بن حزام \" أسلمت على ما أسلفت من خير \".\nوأما قول الفقهاء: لا يصح من الكافر عبادة، ولو أسلم لم يعتد بها، فمرادهم أنه لا يعتد له بها في أحكام الدنيا، وليس فيه تعرض لثواب الآخرة. فإن أقدم قائل على التصريح بأنه إذا أسلم لا يثاب ⦗٤٢٦⦘ عليها في الآخرة، رد قوله بهذه السنة الصحيحة. وقد يعتد ببعض أفعال الكافر في أحكام الدنيا، فقد قال الفقهاء: إذا وجب على الكافر كفارة ظهار أو غيرها، فكفر في حال كفره، أجزأه ذلك. وإذا أسلم لم يجب عليه إعادتها. واختلف أصحاب الشافعي فيما إذا أجنب واغتسل في حال كفره ثم أسلم، هل تجب عليه إعادة الغسل، أم لا؟ وبالغ بعض أصحابنا، فقال: يصح من كل كافر كل طهارة من غسل ووضوء وتيمم، فإذا أسلم صلى بها. والله أعلم.\n(٢) البخاري ٤/٤٤ في الزكاة، باب من تصدق في الشرك ثم أسلم، وفي البيوع: باب شراء المملوك من الحربي وهبته وعتقه، وفي العتق، باب عتق المشرك، وفي الأدب، باب من وصل رحمه في الشرك ثم أسلم، وأخرجه مسلم رقم (١٢٣) في الإيمان، باب حكم عمل الكافر إذا أسلم بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه الحميدي (٥٤) قال: حدثنا سفيان. وأحمد (٣/٤٣٤) قال: قريء على سفيان. والبخاري (٣/١٩٣) قال: حدثنا عبيد بن إسماعيل، قال: حدثنا أبو أسامة. ومسلم (١/٧٩) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا أبو معاوية. وفي (١/٧٩) أيضًا قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. أربعتهم - سفيان، وأبو أسامة، وأبو معاوية، وابن نمير- عن هشام بن عروة.\n٢ - وأخرجه أحمد (٣/٤٠٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٣/٤٠٢) قال: حدثنا عثمان بن عمر، قال: أخبرنا يونس. والبخاري (٢/١٤١) قال: حدثنا عبد الله بن محمد، قال: حدثنا هشام، قال: حدثنا معمر، وفي (٣/١٠٧، ٨/٧) وفي الأدب المفرد (٧٠) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. ومسلم (١/٧٩) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\n(ح) وحدثنا حسن الحُلْواني، وعبد بن حميد، قال الحلواني: حدثنا، وقال عبد: حدثني يعقوب وهو ابن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح، وفي (١/٧٩) أيضًا قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر، أربعتهم - معمر، ويونس، وشعيب، وصالح- عن الزهري.\nكلاهما - هشام بن عروة، والزهري- عن عروة، فذكره.","vol":"1","page":424},{"text":"٢٣٢ - (م) عائشة - ﵂ - قالت: قُلتُ: يا رسول الله: إنَّ ابنَ جُدْعانَ كان في الجاهلية يَصِلُ الرحمَ، ويُطعم المسكينَ، فهل ذلك نَافِعُهُ؟ قال: «لا ينفعُهُ، إنه لم يقل يومًا: رب اغفِرْ لي خطيئتي يومَ الدين» .أخرجه مسلم (١) .\n_________\n(١) رقم (٢١٤) في الإيمان، باب الدليل على أن من مات على الكفر لا ينفعه عمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٩٣)، ومسلم (١/١٣٦) . كلاهما عن عبد الله بن محمد أبي بكر بن أبي شيبة (قال عبد الله بن أحمد بن حنبل: وسمعته أنا من عبد الله بن محمد- قال: حدثنا حفص بن غياث، عن داود، عن الشعبي، عن مسروق، فذكره.","vol":"1","page":427},{"text":"٢٣٣ - (م) أبو ذرٍّ - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «لا تحقِرَنَّ مِنَ المعروف شيئًا، ولو أنْ تَلْقَى أخاك بوجْهٍ طَلقٍ» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n طلق: الطلاقة: البشاشة والبشر.\n_________\n(١) رقم (٢٦٢٦) في البر والصلة، باب استحباب طلاقة الوجه عند اللقاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٧٣) قال: حدثنا روح. ومسلم (٨/٣٧) قال: حدثني أبو غسان المِسمَعي. قال: حدثنا عثمان بن عمر. والترمذي (١٨٣٣) قال: حدثنا الحسين بن علي بن الأسود البغدادي، قال: حدثنا عمرو بن محمد العنقزي، قال: حدثنا إسرائيل.\nثلاثتهم - روح بن عبادة، وعثمان بن عمر- وإسرائيل- عن صالح بن رستم أبي عامر الخزاز، عن أبي عمران الجوني، عن عبد الله بن الصامت، فذكره.","vol":"1","page":427},{"text":"٢٣٤ - (خ م د ت) حذيفة وجابر - ﵄ - أن رسول الله - ﷺ - قال: «كلُّ معْروفٍ صدقة» . أخرجه البخاري ومسلم عنهما (١)، وأبو داود عن حذيفة وحده.\nوأخرجه الترمذي عن جابر، وزاد: «وإن من المعروف: أن تلقى أخاك بوجهٍ طَلْقٍ، وأن تُفرِغَ من دلْوكَ في إناءِ أخيك (٢)» . ⦗٤٢٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n معروف: كل ما ندب إليه الشرع، أو نهى عنه من المحسنات، والمقبحات، فهو معروف.\n_________\n(١) البخاري عن جابر، ومسلم عن حذيفة.\n(٢) البخاري ١٣/٥٥ في الأدب، باب كل معروف صدقة، ومسلم رقم (١٠٠٥) في الزكاة، باب أن اسم الصدقة يقع على كل معروف، وأبو داود رقم (٤٩٤٧) في الأدب، باب في المعونة للمسلم ⦗٤٢٨⦘ والترمذي رقم (١٩٧١) في البر والصلة، باب ما جاء في طلاقة الوجه. وقال: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٨٣)، قال: حدثنا أبو معاوية. وفي (٥/٣٩٧) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٥/٣٩٧، ٣٩٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٤٠٥) قال: حدثنا يزيد بن هارون، والبخاري في الأدب المفرد (٢٣٣) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. ومسلم (٣/٨٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عباد بن العوام. وأبو داود (٤٩٤٧) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. ستتهم - أبو معاوية، وشعبة، ويزيد، وسفيان، وأبو عوانة، وعباد بن العوام- عن أبي مالك الأشجعي، عن ربعي، فذكره.","vol":"1","page":427},{"text":"٢٣٥ - (خ م ت) عدي بن حاتم - ﵁ - قال: قال رسولُ الله - ﷺ -: «ما منكم مِنْ أحدٍ إلا سَيكَلِّمُهُ ربُّه، ليس بينه وبينه تَرْجُمان، فَيَنْظُرُ أيمنَ منه، فلا يَرَى إلا ما قَدَّمَ، ويَنْظُرُ أشْأمَ منه، فلا يَرَى إلا ما قَدَّمَ، وينظر بين يديه، فلا يرى إلا النارَ تِلْقَاءَ وَجْهه، فَاتَّقُوا النَّار ولو بِشِقِّ تَمرةٍ» زاد في رواية: «فمن لم يجد فَبِكَلِمَةٍ طَيِّبةٍ» .\nوفي رواية: أنه ذكر النار فتعوَّذ منها، وأشاح بوجهه ثلاث مرات ثم قال: «اتقوا النَّار ولو بِشِقِّ تَمْرَةٍ، فإن لم تَجِدُوا فَبِكَلَمةٍ طيبة» . أخرجه البخاري ومسلم، وأخرج الترمذي الأولى (١) . ⦗٤٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تَرْجُمان: الترجمان: ناقل الكلام من لغة إلى لغة.\nأيمن منه وأشأم منه: يعني عن يمينه، وشماله، واليد اليسرى تُسمَّى: الشُّؤمَى.\nفتعوَّذ منها: تعوَّذت من الشيء: إذا قلت: أعوذ بالله منك، والمعنى: لجأت منك إليه، وانتصرت به.\nأشاح: أي: أعرض.\n_________\n(١) البخاري ١٧/٢٥٤ و٢٥٥ في التوحيد، باب كلام الرب ﷿، و(٢٠٤) و(٢٠٥)، باب في قوله تعالى: ﴿وجوه يومئذ ناضرة﴾، و٤/٢٤ في الزكاة، باب الصدقة قبل الرد، و٢٦ باب تصدقوا ولو بشق تمرة، و٧/٤٢٣ و٤٢٤ في الأنبياء، باب في علامات النبوة، و١٣/٥٦ في الأدب، باب طيب الكلام، و١٤/١٩٦ و١٩٧ في الرقاق، باب من نوقش الحساب عذب، و(٢٢٤) في باب صفة الجنة والنار، وأخرجه مسلم رقم (١٠١٦) في الزكاة، باب الحث على الصدقة ولو بشق تمرة، والترمذي رقم (٢٤٢٧) في صفة القيامة في القيامة في شأن القصاص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٢٥٦) قال: حدثنا وكيع، وأبو معاوية. وفي (٤/٣٧٧) قال: حدثنا أبو معاوية. والبخاري (٨/١٣٩) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. وفي (٩/١٦٢) قال: حدثنا يوسف بن موسى، قال: حدثنا أبو أسامة. وفي (٩/١٨١) قال: حدثنا علي بن حجر، قال: أخبرنا عيسى بن يونس. ومسلم (٣/٨٦) قال: حدثنا علي بن حُجْر السعدي، وإسحاق بن إبراهيم، وعلي بن خَشْرم، قال ابن حُجر: حدثنا. وقال الآخران: أخبرنا عيسى بن يونس. وابن ماجة (١٨٥، ١٨٤٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٢٤١٥) قال: حدثنا هناد، قال: حدثنا أبو معاوية. (ح) وحدثنا أبو السائب، قال: حدثنا وكيع. خمستهم -وكيع، وأبو معاوية، وحفص بن غياث، وأبو أسامة، وعيسى بن يونس - عن الأعمش.\n٢ - وأخرجه أحمد (٤/٢٥٦) قال: حدثنا عبد الرحمن، وابن جعفر، قالا: حدثنا شعبة، والدارمي (١٦٦٤) قال: أخبرنا أبو الوليد الطيالسي، قال: حدثنا شعبة. والبخاري (٨/١٤) قال: حدثنا أبو الوليد، قال: حدثنا شعبة، وفي (٨/١٤٤) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. ومسلم (٣/٨٦) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية، عن الأعمش. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. والنسائي (٥/٧٥) قال: أنبأنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا شعبة، وابن خزيمة (٢٤٢٨) قال: حدثنا الحسين بن الحسن، وعتبة بن عبد الله، قالا: أخبرنا ابن المبارك، قال: أخبرنا شعبة، كلاهما - شعبة، والأعمش- عن عمرو بن مرة.\nكلاهما - الأعمش، وعمرو بن مرة- عن خيثمة بن عبد الرحمن فذكره.","vol":"1","page":428},{"text":"٢٣٦ - () أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «الكملة الطيبة صدَقةٌ» . هذا الحديث ذكره رَزينٌ، ولم أجده في الأصول (١) .\n_________\n(١) وهو قطعة من حديث أبي هريرة الذي تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"1","page":429},{"text":"٢٣٧ - () البراء - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «ألا رجلٌ يَمنَحُ أهْلَ بَيْتٍ نَاقَةً تَغْدُو بِعُسٍّ وتَرُوحُ بِعُسٍّ؟ إنَّ أجرها لَعَظيم» . وهذا الحديث أيضًا لرزين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بِعُسٍّ: العُسُّ: القدحُ الكبير، أراد: أنها تحلب بكرة قدحًا حين تغدو إلى المرعى، وعشاء قدحًا حين تروح إلى البيت.\n_________\n(١) وهو بمعنى حديث مسلم الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"1","page":429},{"text":"٢٣٨ - (م) أبو هريرة - ﵁ - يَبْلُغُ به (١)، ألا رجلٌ يَمنَح (٢) أهل بيت ناقةً تَغْدُو بِعَشَاءٍ (٣)، وتَرُوح بعشاءٍ؟ إنَّ أجرها لعظيم. أخرجه مسلم (٤) .\n_________\n(١) قال النووي: \" يبلغ به \" معناه: يبلغ به النبي ﷺ، فكأنه قال: عن أبي هريرة قال: قال رسول الله ﷺ: \" فلا فرق بين هاتين الصيغتين باتفاق العلماء \".\n(٢) قال النووي: بفتح النون، أي: يعطيهم ناقة، يأكلون لبنها مدة، ثم يردونها إليه، وقد تكون المنيحة عطية للرقبة بمنافعها مؤبدة، مثل الهبة.\n(٣) قال النووي في شرح مسلم ١/٣٢٨: وفي نسخة \" تغدو بعس وتروح بعس \" وهو - بضم العين وتشديد السين المهملة - القدح الكبير، هكذا ضبطناه، وروي \" بعشاء \" بشين معجمة ممدودًا، قال القاضي: وهذه رواية أكثر رواة مسلم، قال: والذي سمعناه من متقني شيوخنا \" بعس \" وهو القدح الضخم. قال: وهذا هو الصواب المعروف، قال: وروي من رواية الحميدي بعساء بالسين المهملة، وفسره الحميدي بالعس الكبير وهو من أهل اللسان، قال: وضبطناه عن أبي مروان بن سراج: بكسر العين وفتحها معًا، ولم يقيده الجياني وأبو الحسن بن أبي مروان عنه إلا بالكسر وحده، هذا كلام القاضي، ووقع في كثير من نسخ بلادنا أو أكثرها من صحيح مسلم \" بعساء \" بسين مهملة ممدودة، والعين مفتوحة.\n(٤) رقم (١٠١٩) في الزكاة، باب فضل المنيحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٦١) قال: حدثنا سفيان. وأحمد (٢/٢٤٢) قال: حدثنا سفيان. والبخاري (٣/٢١٦) قال: حدثنا يحيى بن بكير، قال: حدثنا مالك. (ح) وحدثنا عبد الله بن يوسف، وإسماعيل، عن مالك، وفي (٧/١٤١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، ومسلم (٣/٨٨) قال: حدثنا زهير بن حرب، قال: حدثنا سفيان بن عُيينة.\nثلاثتهم - سفيان بن عيينة، ومالك، وشعيب- عن أبي الزناد، عن عبد الرحمن بن هرمز الأعرج، فذكره.","vol":"1","page":430},{"text":"<span data-type=\"title\" id=toc-121>الكتاب الثاني: في البيع</span>،وفيه عشرة أبواب\n<span data-type=\"title\" id=toc-122>الباب الأول: في آدابه</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-123>الفصل الأول: في الصدق والأمانة</span>\n٢٣٩ - (ت) أبو سعيد الخدري - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «التَّاجِرُ الأمينُ الصَّدُوقُ: مع النَّبيِّينَ والصِّدِّيقين والشُّهداء» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٠٩) في البيوع، باب ما جاء في التجار، وفي سنده أبو حمزة واسمه عبد الله بن جابر لم يوثقه غير ابن حبان، وللحديث شاهد عند ابن ماجة رقم (٢١٣٩) في التجارات من حديث ابن عمر وفي سنده ضعف، ولذا قال الترمذي عن حديث أبي سعيد: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن بالمجموع: أخرجه الدارمي (٢٥٤٢) . قال: أخبرنا قبيصة. والترمذي (١٢٠٩) قال: حدثنا هناد، قال: حدثنا قَبيصة. (ح) وحدثنا سُويد بن نصر، قال: أخبرنا عبد الله بن المبارك.\nكلاهما - قبيصة، وابن المبارك- عن سفيان الثوري، عن أبي حمزة، عن الحسن، فذكره.\n* قال عبد الله الدارمي: لا علم لي به، إن الحسن سمع من أبي سعيد. وقال: أبو حمزة هذا هو صاحب إبراهيم، وهو ميمون الأعور.\nقلت: وللحديث شواهد تأتي، إن شاء الله تعالى.","vol":"1","page":431},{"text":"٢٤٠ - (ت) رفاعة بن رافع - ﵁ - قال: خرجت مع رسول الله - ﷺ - إلى المصلى، فرأى الناس يَتبايَعُونَ، فقال: «يا مَعْشرَ التُّجَّار»، ⦗٤٣٢⦘ فاستجابوا، ورفَعُوا أعناقَهم وأبصارهم إليه، فقال: «إنَّ التُّجَّارَ يُبْعَثُونَ يوم القيامة فُجَّارًا إلا مَنِ اتَّقَى الله، وبَرَّ وصَدَقَ (١)» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فاستجابوا: استجبت لفلان: إذا دعاك، فأجبت دعاءه، وأطعته فيما أمرك.\nفُجارًا: الفجار: جمع فاجر، والفاجر: المنبعث في المعاصي والمحارم.\n_________\n(١) بأن لم يرتكب كبيرة ولا صغيرة من غش وخيانة، \" وبر \"، أي: أحسن إلى الناس في تجارته، وقام بمواساة الفقراء فتجاوز لهم \" وصدق \" أي: في يمينه وسائر كلامه، لوما كان الغرض من التجارة هو جمع المال، كان الشأن أن يغفل التجار عن مرضاة الله وعن حسابه، فندر فيهم البر الصادق، وكان الغالب عليهم التهالك على ترويج السلع بما ينفقها لهم من الأيمان الكاذبة ونحو ذلك من احتكار الطعام وحاجات المعيشة، ثم يتغالون في أثمانها بلا شفقة على الفقير، ولا رحمة بالمسلمين، حكم عليهم بالفجور، واستثنى منهم النادر، وهو من اتقى وبر وصدق في نيته وقوله وعمله.\n(٢) رقم (١٢١٠) في البيوع، باب ما جاء في التجار، وأخرجه ابن ماجة رقم (٢١٤٦) في التجارات، وابن حبان (١٠٩٥) موارد، وفي سنده إسماعيل بن عبيد بن رفاعة لم يوثقه غير ابن حبان، ومع ذلك فقد قال الترمذي: حديث حسن صحيح، وصححه الحاكم، وأخرج أحمد في \" المسند \" ٣/٤٢٨ و٤٤٤ من حديث عبد الرحمن بن شبل مرفوعًا \" إن التجار هم الفجار \" قالوا: يا رسول الله أليس قد أحل الله البيع؟ قال: \" بلى، ولكنهم يحلفون فيأثمون، ويحدثون فيكذبون \". وقد جود المنذري إسناده وصححه الحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢٥٤١) قال: أخبرنا أبو نُعيم، قال: حدثنا سفيان، وابن ماجة (٢١٤٦) قال: حدثنا يعقوب بن حميد بن كاسب، قال: حدثنا يحيى بن سليم الطائفي. والترمذي (١٢١٠) قال: حدثنا أبو سلمة يحيى بن خلف، قال: حدثنا بشر بن المفضل.\nثلاثتهم - سفيان، ويحيى، وبشر- عن عبد الله بن عثمان بن خُثَيْم، عن إسماعيل بن عبيد بن رفاعة، عن أبيه، فذكره.\nقال الدارمي: كان أبو نُعيم يقول: عبد الله بن رفاعة، وإنما هو إسماعيل بن عبيد بن رفاعة.","vol":"1","page":431},{"text":"٢٤١ - (ت د س) قيس بن أبي غرزَة - ﵁ - قال: كُنَّا في عَهدِ رسول الله - ﷺ - نُسَمَّى - قبل أن نُهاجِرَ - السَّماسِرة، فمرَّ بنا يومًا بالمدينة فَسَمَّانا باسمٍ هو أحسنُ منه (١)، فقال: «يا مَعْشَرَ التُّجَّار، إنَّ البَيْعَ يَحْضُرُه ⦗٤٣٣⦘ اللَّغْوُ والحَلِفُ» .\nوفي رواية: «الحَلِفُ والكَذِبُ» .\nوفي أخرى: «اللَّغْوُ والكذبُ، فَشُوبُوه بالصدقة (٢)» . هذه رواية أبي داود.\nورواية الترمذي نحوه، وفيه «إن الشيطانَ والإثْمَ يحضران البيع، فَشُوبُوا بَيْعَكم بالصدقة» .\nورواية النسائي قال: كنا بالمدينة نَبيعُ الأوْسَاقَ ونبتاعُها، و[كُنَّا] نُسمِّي أنفسَنا السَّماسِرَةَ، ويُسمينا النَّاسُ، فخرج إلينا رسول الله - ﷺ - فَسَمَّانا باسم هو خيرٌ من الذي سَمَّيْنا به أنْفُسَنا، فقال: «يا مَعْشَرَ التُّجَّار، إنه يشهَدُ بيعكم الحلِفُ واللَّغْوُ، فَشُوبُوه بالصدقة (٣)» . ⦗٤٣٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n السماسرة: لفظ أعجمي، وكان أكثر من يعالج البيع، والشراء فيهم: العجم، فلُقِّبوا هذا الاسم عندهم، فسمَّاهم رسول الله -ﷺ- اسمًا من التجارة التي هي اسم عربي.\nاللَّغْوُ: الكلام الرديء المطروح، وهو في الأصل: من لَغَا: إذا قال: هَذَرًا.\nفَشُوبُوه: الشَّوْبُ: الخلط، قال الخطابي: إنما أمرهم فيه بالصدقة، وأراد: صدقة غير معينةٍ في تضاعيف الأيام، لتكون كفارة لما يجري بينهم من اللغو والحلف، وليست بالصدقة الواجبة التي هي الزكاة.\n_________\n(١) قيل: لأن اسم التاجر أشرف من اسم السمسار في العرف العام. ولعل وجه الأحسنية: أن ⦗٤٣٣⦘ السمسرة تطلق الآن على المكاسين، أو لعل هذا الاسم كان يطلق في عهده ﵊ على من فيه نقص.\nوالأحسن ما قاله الطيبي: وذلك أن التجارة عبارة عن التصرف في رأس المال طلبًا للربح، والسمسار كذلك، لكن الله تعالى ذكر التجارة في كتابه غير مرة على سبيل المدح، كما قال الله تعالى: ﴿هل أدلكم على تجارة تنجيكم﴾ [الصف: ١٠] وقوله: ﴿تجارة عن تراض﴾ [النساء: ٢٩] وقوله: ﴿تجارة لن تبور﴾ [فاطر: ٢٩] .\n(٢) \" فشوبوه \" بضم أوله، أي: اخلطوا بيعكم وتجارتكم بالصدقة، فإنها تطفئ غضب الرب \" إن الحسنات يذهبن السيئات \" كذا قيل، وهو إشارة إلى قوله تعالى: ﴿وآخرون اعترفوا بذنوبهم خلطوا عملًا صالحًا وآخر سيئًا عسى الله أن يتوب عليهم إن الله غفور رحيم﴾ [التوبة: ١٠١] .\n(٣) الترمذي رقم (١٢٠٨) في البيوع، باب ما جاء في التجار، وأبو داود رقم (٣٣٢٦) و(٣٣٢٧) في البيوع، باب في التجارة يخالطها الحلف، والنسائي ٧/١٥ في الأيمان، باب في اللغو والكذب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (٤٣٨) قال: حدثنا سفيان، قال: حدثنا جامع بن أبي راشد، وعبد الملك بن أعين، وعاصم بن بهدلة، وأحمد (٤/٦) قالك حدثنا سفيان بن عيينة، عن جامع بن أبي راشد، وعاصم.\n(ح) وحدثنا محمد بن جعفر، قال: حدثنا شعبة، عن مغيرة. (ح) وحدثنا بهز، قال: حدثنا شعبة، قال: حبيب بن أبي ثابت أخبرني. (ح) وحدثنا عبد الرحمن بن مهدي، عن سفيان، عن حبيب بن أبي ثابت. (ح) وحدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (٤/٦، ٢٨٠) قال: حدثنا وكيع، قال: حدثنا الأعمش. وأبو داود (٣٣٢٦) قال: حدثنا مسدد، قال: حدثنا أبو معاوية، عن الأعمش. وفي (٣٣٢٧) قال: حدثنا الحسين بن عيسى البسطامي، وحامد بن يحيى، وعبد الله بن محمد الزهري، قالوا: حدثنا سفيان، عن جامع بن أبي راشد، وعبد الملك بن محمد الزهري، قالوا: حدثنا سفيان، عن جامع بن أبي راشد، وعبد الملك ابن أعين، وعاصم. وابن ماجة (٢١٤٥) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو معاوية، عن الأعمش، والترمذي (١٢٠٨) قال: حدثنا هناد، قال: حدثنا أبو بكر بن عياش، عن عاصم. (ح) وحدثنا هناد، قال: حدثنا أبو معاوية، عن الأعمش، والنسائي (٧/١٤، ١٥) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا سفيان، عن عبد الملك. (ح) وأخبرنا محمد بن عبد الله بن يزيد، عن سفيان، عن عبد الملك، وعاصم، وجامع. (ح) وأخبرنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن مغيرة. (ح) وأخبرنا علي بن حُجر، ومحمد بن قدامة. قالا: حدثنا جرير، عن منصور، وفي (٧/٢٤٧) قال: أخبرني محمد بن قدامة، عن منصور.\nسبعتهم - جامع بن أبي راشد، وعبد الملك بن أعين، وعاصم بن بهدلة، ومغيرة بن قسم، وحبيب بن أبي ثابت، وسليمان الأعمش، ومنصور بن المعتمر- عن أبي وائل شقيق بن سلمة، فذكره.\n* أخرجه أحمد (٤/٦) قال: حدثنا يزيد بن هارون، قال: أخبرنا العوام بن حوشب، قال: حدثني إبراهيم مولى صخير، عن بعض أصحاب النبي -ﷺ-. قال: أراد رسول الله -ﷺ- أن ينهى عن بيع. فقالوا: يا رسول الله، إنها معايشنا، قال: «فلا خلاب إذًا» وكنا نُسمَّى السماسرة.. فذكر الحديث.","vol":"1","page":432},{"text":"٢٤٢ - (م س) أبو قتادة - ﵁ - أنه سمع رسول الله - ﷺ - يقول: «إيَّاكم وكثرة الحلِفِ في البيع، فإنه يُنَفِّقُ، ثم يَمحَقُ» . أخرجه مسلم والنسائيّ (١) .\n_________\n(١) مسلم رقم (١٦٠٧) في المساقاة، باب النهي عن الحلف في البيع، والنسائي ٧/٢٤٦ في البيوع، باب المنفق سلعته بالحلف الكاذب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٩٧) قال: حدثنا يزيد بن هارون، قال: أخبرنا محمد بن إسحاق، (ح) وحدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، وفي (٥/٣٠١) قال: حدثنا إسماعيل، قال: حدثنا محمد بن إسحاق. ومسلم (٥/٥٦) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا. وقال الآخران: حدثنا أبو أسامة، عن الوليد بن كثير. وابن ماجة (٢٢٠٩) قال: حدثنا يحيى بن خلف، قال: حدثنا عبد الأعلى. (ح) وحدثنا هشام بن عمار، قال: حدثنا إسماعل بن عياش، قالا: حدثنا محمد بن إسحاق، والنسائي (٧/٢٤٦) قال: أخبرني هارون عبد الله. قال: حدثنا أبو أسامة. قال: أخبرني الوليد، يعني ابن كثير.\nكلاهما - محمد بن إسحاق، والوليد بن كثير- عن معبد بن كعب بن مالك، فذكره.","vol":"1","page":434},{"text":"٢٤٣ - (خ م د) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ - يقول: «الحلِفُ مَنْفَقَةٌ لِلسِّلْعَةِ، مَمْحَقَةٌ لِلْكَسْبِ» . هذه رواية البخاري ومسلم. ⦗٤٣٥⦘\nوعند أبي داود: «مَمْحَقَةٌ لِلبرَكَة (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يمحق: المحق: النقص، ومنه قوله تعالى: ﴿يمحق الله الربا ويُربي الصدقات﴾ [البقرة: ٢٧٦] أي: ينقص هذا ويزيد هذه، وقوله: «مَمْحَقَةٌ ومنفقة» أي مظنة للمحق والنفاق، ومجراة بهما.\n_________\n(١) البخاري ٥/٢١٩ في البيوع، باب ﴿يمحق الله الربا ويربي الصدقات﴾، ومسلم رقم (١٦٠٧) في المساقاة، باب النهي عن الحلف في البيع، وأبو داود رقم (٣٣٣٥) في البيوع، باب كراهية اليمين في البيع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٣١) قال: حدثنا أبو ضمرة، والبخاري (٣/٧٨) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث. ومسلم (٥/٥٦) قال: حدثنا زهير بن حرب، قال: حدثنا أبو صفوان الأموي، (ح) وحدثني أبو الطاهر وحرملة بن يحيى. قالا: أخبرنا ابن وهب، وأبو داود (٣٣٣٥) قال: حدثنا أحمد بن عمرو بن السرح. قال: حدثنا ابن وهب. (ح) وحدثنا أحمد بن صالح. قال: حدثنا عنبسة، والنسائي (٧/٢٤٦) قال: أخبرنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب.\nخمستهم - أبو ضمرة أنس بن عياض، والليث، وأبو صفوان عبد الله بن سعيد بن عبد الملك بن مروان، وابن وهب، وعنبسة بن خالد- عن يونس بن يزيد الأيلي، عن ابن شهاب، عن سعيد بن المسيب، فذكره.\nقلت: ورواه عنه عبد الرحمن بن يعقوب، أخرجه الحميدي (١٠٣٠)، وأحمد (٢/٢٣٥)، (٢/٢٤٢)، (٢/٤١٣) من طريق ابنه العلاء.","vol":"1","page":434},{"text":"٢٤٤ - (خ م ت د س) حكيم بن حزام - ﵄ - أن رسولَ اللَّهِ - ﷺ - قال: «البيِّعانِ بالخيار ما لم يَتَفَرَّقا»، أو قال: «حتى يتَفَرَّقا، فإنْ صَدَقا وبَيَّنا، بُورِك لهما في بيعهما، وإن كَتَما وكَذَبا، مُحِقَت بَرَكَةُ بَيْعِهِما» .\nوفي رواية أخرى للبخاري: «فإن صَدَقَ البيِّعانِ وبيِّنا، بورِكَ لهما في بَيْعِهما، وإن كَتَما وكذَبا، فَعَسَى أنْ يَرْبَحا رِبحًا ما، ويَمحَقا بركَةَ بيْعِهما، اليمينُ الفَاجِرَةُ: مَنْفَقَةٌ لِلسِّلْعَةِ، مَمْحَقَةٌ لِلْكَسْبِ» . أخرجه الجماعة إلا «الموطأ» (١) . ⦗٤٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n اليمين الفاجرة: هي الكاذبة التي يفجر بها حالفُها، أي: يعصي ويأثم.\n_________\n(١) البخاري ٥/٢١٤ و٢١٥ في البيوع، باب إذا بين البيعان و٢١٦، باب ما يمحق الكذب والكتمان في البيع و٢٣٢، باب البيعان في الخيار ما لم يتفرقا، وباب إذا كان البائع بالخيار هل يجوز البيع، وأخرجه مسلم رقم (١٥٣٢) في البيوع، باب ثبوت خيار المجلس للمتبايعين، والترمذي رقم (١٢٤٦) في البيوع، باب ما جاء في البيعين بالخيار، وأبو داود رقم (٣٤٥٩) في الإجارة، باب خيار المتبايعين، والنسائي ٧/٢٤٤ و٢٤٥ في البيوع، باب ما يجب على التجار من التوقية. وفي الحديث أن الدنيا لا يتم حصولها إلا بالعمل الصالح وأن شؤم المعاصي يذهب بخير الدنيا والآخرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه أحمد (٣/٤٠٢، ٤٣٤) قال: حدثنا إسماعيل بن إبراهيم، وفي (٣/٤٠٣) قال: حدثنا محمد بن جعفر، والدارمي (٢٥٥٠) قال: أخبرنا سعيد بن عامر. والنسائي (٧/٢٤٧)، قال: أخبرنا أبو الأشعث، عن خالد. أربعتهم - إسماعيل، وابن جعفر، وسعيد، وخالد- عن سعيد، يعني ابن أبي عروبة.\nوأخرجه أحمد (٣/٤٠٢) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة.\nوأخرجه أحمد (٣/٤٠٣) قال: حدثنا عفان. والبخاري (٣/٨٣) قال: حدثنا حفص بن عمر. وفي (٣/٨٤) قال: حدثني إسحاق، قال: حدثنا حبان. ثلاثتهم - عفان، وحفص، وحبان- قالوا: حدثنا همام.\nوأخرجه أحمد (٣/٤٠٣) قال: حدثنا عبد الرحمن بن مهدي، وابن جعفر. وفي (٣/٤٠٣) أيضًا قال: حدثنا محمد بن جعفر. والدارمي (٢٥٥١) قال: أخبرنا أبو الوليد، والبخاري (٣/٧٦) قال: حدثنا سليمان بن حرب، وفي (٣/٧٦) أيضًا قال: حدثنا بدل بن المحبر. وفي (٣/٨٤) قال: حدثني إسحاق، قال: أخبرنا حبان. ومسلم (٥/١٠) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، وعبد الرحمن بن مهدي. وأبو داود (٣٤٥٩) قال: حدثنا أبو الوليد الطيالسي، والترمذي (١٢٤٦) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي (٧/٢٤٤) قال: أخبرنا عمرو بن علي، عن يحيى. سبعتهم -عبد الرحمن، وابن جعفر، وأبو الوليد، وسليمان بن حرب، وبدل، وحبان، ويحيى بن سعيد- قالوا: حدثنا شعبة.\nأربعتهم- سعيد، وحماد، وهمام، وشعبة- عن قتادة، قال: أخبرني صالح أبو الخليل.\nوأخرجه البخاري (٣/٨٤) قال: حدثني إسحاق، قال: حدثنا حبان. ومسلم (٥/١٠) قال: حدثنا عمرو بن علي، قال: حدثنا عبد الرحمن بن مهدي. كلاهما -حبان، وعبد الرحمن- قالا: حدثنا همام، قال: حدثنا أبو التياح.\nكلاهما -أبو الخليل، وأبو التياح- عن عبد الله بن الحارث، فذكره.","vol":"1","page":435},{"text":"<span data-type=\"title\" id=toc-124>الفصل الثاني: في التساهل والتسامح في البيع والإقالة</span>\n٢٤٥ - (خ ت) جابر بن عبد الله - ﵄ - أن رسولَ اللَّهِ - ﷺ - قال: «رَحِمَ اللهُ رجلًا سَمْحًا إذا باع، وإذا اشترى، وإذا اقْتَضَى» . أخرجه البخاري.\nوعند الترمذي قال: قال رسولُ الله - ﷺ -: «غَفرَ الله لرجل كان قبلكم: سهلًا إذا باع، سَهلًا إذا اشترى، سهلًا إذا اقتضى (١)» .\n_________\n(١) البخاري ٥/٢١٠ و٢١١ في البيوع، باب السهولة والسماحة في الشراء والبيع، والترمذي رقم (١٣٢٠) في البيوع، باب ما جاء في استقراض البعير، وقال: هذا حديث غريب صحيح حسن من هذا الوجه. وفي الحديث الحض على السماحة في المعاملة، واستعمال معالي الأخلاق، وترك المشاحة؛ والحض على ترك التضييق على الناس في المطالبة وأخذ العفو منهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٤٠) والترمذي (١٣٢٠) قال: حدثنا عباس الدوري. كلاهما -أحمد، والدوري- قالا: حدثنا عبد الوهاب بن عطاء، قال: أخبرنا إسرائيل بن يونس، عن زيد بن عطاء بن السائب. وأخرجه البخاري (٣/٧٥) قال: حدثنا علي بن عياش. وابن ماجة (٢٢٠٣) قال: حدثنا عمرو بن عثمان بن سعيد بن كثير بن دينار الحمصي، قال: حدثنا أبي. كلاهما - علي بن عياش، وعثمان بن سعيد- قالا: حدثنا أبو غسان، محمد بن مطرف.\nكلاهما - زيد بن عطاء، وأبو غسان- عن محمد بن المنكدر، فذكره.","vol":"1","page":436},{"text":"٢٤٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «إنَّ اللهَ يُحِبُّ سَمْحَ البيع، سَمح الشراء، سَمح القضاء» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣١٩) في البيوع، باب ما جاء في استقراض البعير، وقال: هذا حديث غريب، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي [١٣١٩] قال: ثنا أبو كريب، قال: ثنا إسحاق بن سليمان الرازي، عن المغيرة بن مسلم، عن يونس، عن الحسن، فذكره.","vol":"1","page":436},{"text":"٢٤٧ - (س) عثمان بن عفان - ﵁ - قال: قال رسولُ الله ⦗٤٣٧⦘ ﷺ -: «أدخل الله ﷿ رجلًا كان سهلًا - مُشْتريًا، وبائِعًا، وقاضيًا، ومُقْتَضِيًا - الجنة» . أخرجه النسائي (١) .\n_________\n(١) ٧/٣١٨ و٣١٩ في البيوع، باب حسن المعاملة والرفق في المطالبة، وفي سنده عطاء بن فروخ لم يوثقه غير ابن حبان، ولأحمد من حديث عبد الله بن عمرو نحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل للتحسين: أخرجه أحمد (١/٥٨) (٤١٠) (١/٧٠) (٥٠٨) قالك حدثنا إسماعيل بن إبراهيم. وفي (١/٦٧) (٤٨٥) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وعبد بن حُميد (٤٧) قالك حدثنا محمد بن الفضل، قال: حدثنا حماد بن سلمة. وابن ماجة (٢٢٠٢) حدثنا محمد بن أبان البلخي أبو بكر، قال: حدثنا إسماعيل بن عُلية. والنسائي (٧/٣١٨) قال: أخبرنا عبد الله بن محمد بن إسحاق، عن إسماعيل بن عُلية.\nكلاهما - إسماعيل، وحماد- عن يونس بن عُبيد، قال: حدثني عطاء بن فروخ، فذكره. قلت: وأخرجه أحمد (١/٥٨) [٤١٤] قال: ثنا محمد بن جعفر، وحجاج قالا: ثنا شعبة، عن عمرو بن دينار، قال: سمعت رجلًا، فذكره.\nفالإسناد الأول مداره على عطاء بن فروخ تفرد ابن حبان بتوثيقه، وقد تقدم له شواهد، والإسناد الثاني لأحمد به «مبهم» .","vol":"1","page":436},{"text":"٢٤٨ - (خ م) حذيفة، وأبو مسعود البدري، وعقبة بن عامر - ﵃ - قال رِبْعِيّ بنِ خِرَاش: قال حُذيفة: أتى اللهُ ﷿ بعبدٍ من عِبَادِهِ آتاه الله مالًا، فقال له: ماذا عملتَ في الدنيا؟ قال: ﴿ولا يكتمون الله حديثًا﴾ [النساء: الآية ٤١] . قال: يارب، آتَيْتَني مالًا، فكُنتُ أبايعُ النَّاسَ، وكان من خُلٍُقي الجوَازُ، فكنْتُ أتَيَسَّرُ على الموسِر، وأُنْظِرُ المُعْسِرَ، فقال الله ﷿: أنا أحَقُّ به منك، تَجاوَزُوا عن عَبْدي، فقال عقبةُ (١) بن عامر الجهني، وأبو مسعود الأنصاري - ﵄ - هكذا سمعناه من فيّ رسول الله - ﷺ -.\nأخرجه مسلم موقوفًا على حذيفة، ومرفوعًا على عُقبة بن عامر الجُهَنِيّ، وأبي مسعود الأنصاري. ⦗٤٣٨⦘\nوقد أخرج البخاريّ ومسلم عن حذيفة مرفوعًا، في جملة حديث يتضمن ذكر الدَّجال - وسيجيء في موضعه - هذا المعنى، فقال: سمعت رسول الله - ﷺ - يقول: «إنَّ رجلًا ممن كان قبلكم، أتاه الملَكُ، لِيَقْبِضَ رُوحَهُ. فقال: هل عملتَ من خير؟ قال: ما أعلمُ، قيل له: انظُر، قال: ما أعلم شيئًا غيرَ أني كنتُ أبايعُ النَّاسَ في الدُّنيا، فأُنْظِرُ الموسِرَ، وأتجَاوَزُ عن المعْسِرِ، فأدخله الجنة» .\nفقال أبو مسعود: وأنا سمعته يقول ذلك.\nوأخرج مسلم عن أبي مسعود قال: قال رسولُ الله - ﷺ -: «حُوسِبَ رَجُلٌ مِمَّن كان قبلكم، فلم يوجد له من الخير شيءٌ، إلا أنه كان يُخالِطُ الناسَ، وكان موسِرًا، فكان يأمُرُ غِلْمَانَه أن يتجاوزا عن المُعْسِرِ، قال: قال الله ﷿: نحن أحق بذلك منه، تجاوزوا عنه» .\nوفي رواية لمسلم عن حذيفة قال: قال رسولُ الله - ﷺ -: «تَلَقَّتِ الملائكة رُوحَ رجلٍ ممن كان قبلكم، فقالوا: أعملتَ من الخير شيئًا؟ قال: لا. قالوا: تذَكَّر. قال: كنتُ أدايِنُ الناسَ، فآمُرُ فِتيانِي أن يُنْظِرُوا المعْسِرَ، ويَتَجَوَّزُوا عن الموسِرِ، قال: قال الله تعالى: تجاوزوا عنه» .\nوله في أخرى قال: اجتمع حُذيفةُ وأبو مسعود، فقال حُذيفة رجلٌ لقي رَبَّهُ، فقال: ما عَمِلْتَ؟ قال: ما عملتُ من الخير، إلا أني كنتُ رجلًا ذا مالٍ، فكنتُ أطالبُ به النَّاسَ، فكنتُ أقْبَلُ الْمَيْسُورَ، وأتجاوَزُ ⦗٤٣٩⦘ عن المعسور، قال: تجاوزوا عن عبدي.\nقال أبو مسعود: هكذا سمعتُ رسول الله - ﷺ - يقول.\nوله في أخرى، عن حذيفة عن النبي - ﷺ -، أنَّ رجلًا ماتَ، فَدَخل الجنَّةَ، فقيل له: ما كنت تعمل؟ قال: - فإمَّا ذَكَر، وإمَّا ذُكِّرَ - فقال: إني كنتُ أبايِعُ النَّاسَ، فكنت أُنظِر المعسر، وأتَجَوَّزُ في السِّكَّةِ، أو في النقد، فغُفِرَ له.\nفقال أبو مسعود: وأنا سمعتُه من رسول الله - ﷺ - (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الجواز: في الشيء: المساهلة والتجاوز فيه.\nأتيسر: أي: أتسهل، وهي أتفعل، من اليُسر، ضد العُسر.\nوأنظر: الإنظار: الإمهال والتأخير.\n_________\n(١) قال النووي: هكذا هو في جميع النسخ \" فقال عقبة بن عامر وأبو مسعود \" قال الحفاظ: هذا الحديث إنما هو محفوظ لأبي مسعود عقبة بن عمرو الأنصاري البدري وحده، وليس لعقبة بن عامر فيه رواية، قال الدارقطني: والوهم في هذا الإسناد من أبي خالد الأحمر، قال: وصوابه \" فقال عقبة بن عمرو أبو مسعود الأنصاري \" كذا رواه أصحاب أبي مالك سعد بن طارق، وتابعه نعيم ابن أبي هند، وعبد الملك بن نعيم ومنصور وغيرهم، عن ربعي عن حذيفة فقالوا في آخر الحديث: \" فقال عقبة بن عمرو: أبو مسعود \" وقد ذكر مسلم في هذا الباب حديث منصور ونعيم وعبد الملك والله أعلم.\n(٢) البخاري ٧/٣٠٥ و٣٠٦ في الأنبياء، باب ذكر بني إسرائيل، و٤/٣٩١ في البيوع، باب من أنظر موسرًا، وفي الاستقراض، باب حسن التقاضي، وأخرجه مسلم رقم (١٥٦٠) في المساقاة، باب فضل إنظار المعسر.\nقال النووي: وفي هذه الأحاديث: فضل إنظار المعسر، والوضع عنه، إما كل الدين، وإما بعضه، من كثير أو قليل، وفضل المسامحة في الاقتضاء وفي الاستيفاء، سواء استوفى من موسر أو معسر، وفضل الوضع من الدين، وأنه لا يحتقر شيئًا من أفعال الخير، فلعله سبب السعادة والرحمة. وفيه جواز توكيل العبيد، والإذن لهم في التصرف، وهذا على قول من يقول: شرع من قبلنا شرع لنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٩٥) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (٥/٣٩٩) قال: حدثنا محمد ابن جعفر، قال: حدثنا شعبة. والبخاري (٣/١٥٣) قال: حدثنا مسلم، قال: حدثنا شعبة. وفي (٤/٢٠٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. ومسلم (٥/٣٢) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وابن ماجة (٢٤٢٠) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر، قال: حدثنا شعبة. كلاهما -أبو عوانة، وشعبة- عن عبد الملك بن عمير.\n٢ - أخرجه الدارمي (٢٥٤٩) . والبخاري (٣/٧٥)، ومسلم (٥/٣٢) قالوا - الدارمي، والبخاري، ومسلم- حدثنا أحمد بن يونس، قال: حدثنا زهير، قال: حدثنا منصور بن المعتمر.\nكلاهما -عبد الملك، ومنصور- عن ربعي بن حراش، فذكره.\n* أما حديث أبي مسعود البدري، وعقبة بن عامر - ﵃-:\nأخرجه أحمد (٤/١١٨) قال: حدثنا يزيد بن هارون، قال: حدثنا أبو مالك. ومسلم (٥/٣٢) قال: حدثنا علي بن حُجْر، وإسحاق بن إبراهيم، قالا: حدثنا جرير، عن المغيرة، عن نُعيم بن أبي هند.\nكلاهما - أبو مالك، ونُعيم - عن ربعي بن حراش، فذكره.\n* أخرجه مسلم (٥/٣٣) قال: حدثنا أبو سعيد الأشج، قال: حدثنا أبو خالد الأحمر، عن سعد بن طارق، عن ربعي بن حراش، فذكره إلى أن قال: فقال عقبة بن عامر الجهني، وأبو مسعود الأنصاري: هكذا سمعناه من في رسول الله - ﷺ -.","vol":"1","page":437},{"text":"٢٤٩ - (ط) عمرة بنت عبد الرحمن (١) قالت: ابتاعَ رجلٌ ثَمرَةَ ⦗٤٤٠⦘ حائطٍ في زمان رسول الله - ﷺ -، فَعالَجهُ. وقام فيه، حتى تَبيَّنَ له النقصان، فسألَ ربَّ الحائط أن يَضَعَ له، أو يُقِيلَهُ، فحلف أن لا يفعل، فذهبت أمُّ المشتري إلى رسول الله - ﷺ -، فذكرت ذلك له، فقال رسولُ الله - ﷺ -: «تألَّى أن لا يفعل خيرًا»، فسمع بذلك ربُّ الحائطِ، فأتى رسولَ الله - ﷺ - فقال: يا رسول الله، هو له. أخرجه «الموطأ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n حائطًا: الحائط هاهنا: النخل المجتمع.\nفعالجه: المعالجة الممارسة والمعاناة.\nتَأَلَّى: أي: حلف، وهي تَفَعَّل من الأليَّة، وهي اليمين.\n_________\n(١) عمرة بنت عبد الرحمن بن سعيد بن زرارة الأنصارية المدنية الفقيهة. سيدة نساء التابعين، تروي عن عائشة وأم حبيبة وأم سلمة، وطائفة، وثقها ابن المديني وفخم أمرها، توفيت قبل المائة. خلاصة.\n(٢) ٢/٦٢١ في البيوع، باب الجائحة في بيع الثمار والزرع، وأخرجه البخاري موصولًا ٦/٢٣٥ و٢٣٦ في الصلح، باب هل يشير الإمام بالصلح نحوه: عن أبي الرجال محمد بن عبد الرحمن أن أمه عمرة بنت عبد الرحمن، قالت: سمعت عائشة ﵂ تقول: سمع رسول الله ﷺ صوت خصوم بالباب عالية أصواتهم، وإذا أحدهما يستوضع الآخر ويسترفقه في شيء وهو يقول: والله لا أفعل، فخرج عليهما رسول الله ﷺ فقال: \" أين المتألي على الله لا يفعل المعروف؟ \" فقال: أنا يا رسول الله، فله أي ذلك أحب. وأخرجه مسلم رقم (١٥٥٧) في المساقاة، باب استحباب الوضع من الدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح من غير طريق مالك:\nقال الإمام مالك [١٣٤٦] كتاب البيوع - باب الجائحة في بيع الثمار والزرع- عن أبي الرجال محمد بن عبد الرحمن عن أمه عمرة بنت عبد الرحمن فذكرته.\nقال الإمام الزرقاني: مرسل وصله البخاري ومسلم بمعناه، كما يأتي من حديث عائشة. أه. الشرح (٣/٣٤٠) ط/ دار الكتب العلمية.\nقلت: أخرجه البخاري في الصلح (٦/٢٣٥، ٢٣٦)، ومسلم في المساقاة (١٥٥٧) .","vol":"1","page":439},{"text":"٢٥٠ - (د) أبو هريرة - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «مَنْ أقَالَ مُسلِمًا، أقالَهُ الله عَثْرَتَهُ» . أخرجه أبو داود (١) . ⦗٤٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أقال مسلمًا: الإقالة في البيع: هي فسخه، وإعادة المبيع إلى مالكه، والثمن إلى المشتري، إذا كان قد ندم أحدهما أو كلاهما.\n_________\n(١) رقم (٣٤٦٠) في الإجارة، باب فضل الإقالة، وأخرجه ابن ماجة رقم (٢١٩٩) في التجارات، وإسناده صحيح، وصححه ابن حبان رقم (١١٠٣) و(١١٠٤) والحاكم ٢/٤٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٢٥٢)، وأبو داود (٣٤٦٠) قالا: حدثنا يحيى بن مَعين. قال: حدثنا حفص. وابن ماجة (٢١٩٩) قال: حدثنا زياد بن يحيى أبو الخطاب. قال: حدثنا مالك بن سُعَير.\nكلاهما - حفص بن غياث، ومالك بن سُعير- عن الأعمش، عن أبي صالح، فذكره.\n* وزاد مالك بن سعيد: «... يوم القيامة» .\nقلت: وصححه ابن حبان (١١٠٣/ الموارد)، والحاكم في المستدرك (٢/٤٥) .","vol":"1","page":440},{"text":"<span data-type=\"title\" id=toc-125>الفصل الثالث: في الكيل والوزن</span>\n٢٥١ - (د س) ابن عمر - ﵄ - أن رسولَ اللَّهِ - ﷺ - قال: «الوزْنُ وَزْنُ أهل مكة، والمكيال مكيالُ أهل المدينة» .\nوفي رواية: «وزنُ المدينة، ومكيالُ مكة» .\nأخرجه أبو داود والنسائي، وأخرجه أبو داود أيضًا عن ابن عباس، عِوَضَ ابن عمر (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الوزن وزن أهل مكة: قال الخطابي: معنى هذا القول: أن الوزن الذي يتعلق به حق الزكاة في النقود، وزن أهل مكة، وهي دراهم الإسلام المعدلة، كل عشرة وزن سبعة مثاقيل، فإذا ملك رجل منها مائتي درهم، وجب ⦗٤٤٢⦘ عليه ربع عشرها؛ لأن الدراهم مختلفة الأوزان في البلاد، كالبَعْلَي والطَّبَري والخوارزمي، وغير ذلك، مما يصطلح عليه الناس.\nوكان أهل المدينة يتعاملون بالدراهم عند مقدم رسول الله - ﷺ - بالعدد، فأرشدهم إلى وزن مكة، وهو هذا الوزن المعروف، في كل درهم ستة دوانيق، وفي كل عشرة دراهم، سبعة مثاقيل، وأما الدنانير، فكانت تُحمل إلى العرب من الروم، وكانت العرب تسميها: الهِرَقْلية، ثم ضرب عبد الملك بن مروان الدنانير في زمانه، وهو أول من ضربها في الإسلام، فأما أوزان الأرطال والأمناء، فبمعزل عن ذلك. وللناس فيه عادات مختلفة، قد أُقروا في أحكام الشرع، والإقرارات عليها.\nوأما قوله: «المكيال مكيال أهل المدينة» فإنما هو الصاع الذي تتعلق به الكفارات والفطرة والنفقات، فصاع أهل المدينة، بل أهل الحجاز: خمسة أرطال وثلث بالعراقي، وبه أخذ الشافعي، وصاع العراق: ثمانية أرطال، وبه أخذ أبو حنيفة -رحمهما الله تعالى-.\nوالصاع والمد قد ذكرناهما هنا وفي كتاب البر، فلا حاجة إلى إعادتهما.\n_________\n(١) أبو داود رقم (٣٣٤٠) في البيوع، باب المكيال مكيال المدينة، والنسائي ٧/٢٨٤ في البيوع، باب الرجحان في الوزن، وإسناده صحيح، وصححه ابن حبان رقم (١١٠٥) والدارقطني والنووي وابن دقيق العيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه عبد بن حميد (٨٠٣)، وأبو داود (٣٣٤٠) قال: حدثنا عُثمان بن أبي شَيبة. والنسائي (٥/٥٤) قال: أخبرنا أحمد بن سُليمان. (٧/٢٨٤) قال: أخبرنا إسحاق بن إبراهيم. (ح) وأنبأنا محمد بن إسماعيل ابن إبراهيم.\nخمستهم - عبد بن حميد، وعثمان بن أبي شيبة، وأحمد بن سليمان، وإسحاق بن إبراهيم، ومحمد بن إسماعيل- عن أبي نعيم، الفضل بن دُكين الملائي، قال: حدثنا سفيان، عن حنظلة، عن طاووس، فذكره.\nقلت: صححه ابن حبان (١١٠٥/موارد) .","vol":"1","page":441},{"text":"٢٥٢ - (خ) المقدام بن معدي كرب - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «كِيلُوا طَعامكم يُبارَكُ لكم فيه» أخرجه البخاري (١) .\n_________\n(١) ٥/٢٤٩ في البيوع، باب ما يستحب من الكيل، وصححه ابن حبان رقم (١١٠٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٣١) قال: حدثنا عبد الرحمن بن مهدي، عن ابن المبارك، والبخاري (٣/٨٨) قال: حدثنا إبراهيم بن موسى، قال: حدثنا الوليد.\nكلاهما - عبد الله بن المبارك، والوليد بن مسلم- عن ثور بن يزيد، عن خالد بن معدان، فذكره.","vol":"1","page":442},{"text":"٢٥٣ - (ت) عبد الله بن عباس - ﵄ - أن رسولَ اللَّهِ - ﷺ - قال لأهل الكيل والميزان: «إنَّكم قد وُلِّيتُم أمْرَين، هَلَكَتْ فيهما ⦗٤٤٣⦘ الأمَمُ السَّالِفَةُ قبلكم (١)» . أخرجه الترمذي (٢)، وقال: وقد رُوي بإسناد صحيح موقوفًا عليه.\n_________\n(١) يحتمل أن يكون الخطاب في \" إنكم \" للطائفتين من أهل مكة والمدينة جميعًا، والمراد بأصحاب الكيل: أهل المدينة، وبأصحاب الميزان: أهل مكة، وخاطب كلًا منهما في موضعه، وجمعهم ابن عباس اعتمادًا على فهم السامع، فيكون كقوله تعالى: ﴿يا أيها الرسل كلوا من الطيبات﴾ أو الخطاب لمن صنعته القيام بالكيل والوزن للبائع والمشتري.\n\" وليتم \" بضم الواو وتشديد اللام المكسورة، و\" أمرين \" أي: جعلتم حكمًا في أمرين، أبهمه ونكره ليدل على التفخيم، ومن ثم قيل في حقهم ﴿ويل للمطففين﴾ .\nوالأمم السابقة: كما حكى الله عن قوم شعيب كانوا يأخذون من الناس تامًا، وإذا أعطوهم أعطوهم ناقصًا.\n(٢) الترمذي رقم (١٢١٧) في البيوع، باب ما جاء في المكيال والميزان، وفيه حسين بن قيس الرحبي وهو متروك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: قال الترمذي (١٢١٧) ثنا سعيد بن يعقوب الطالقاني، قال: ثنا خالد بن عبد الله الواسطي، عن حسين بن قيس، عن عكرمة «فذكره» .\nقلت: قال الترمذي: هذا حديث لا نعرفه مرفوعًا إلا من حديث حسين بن قيس، وحسين يضعف في الحديث.\nوقد روي هذا بإسناد صحيح عن ابن عباس موقوفًا. أه.","vol":"1","page":442},{"text":"٢٥٤ - (د) أم حبيب بنت ذُؤَيبٍ بن قيس المزنية - ﵂ - قال ابنُ حرمَلَة: «وهَبَتْ لنا أمُّ حبيبٍ صاعًا، حدَّثتْنا عن ابن أخي صَفِيَّة، عن صفيةَ زَوْجِ النبي - ﷺ -، أنَّه صاعُ النبي - ﷺ -. قال أنسٌ:فَجَرَّبتُهُ مُدَّيْن ونصفًا بِمدِّ هشام» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢٧٩) في الأيمان والنذور، باب كم الصاع في الكفارة وفي سنده من لا يعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود [٣٢٧٩] قال: حدثنا أحمد بن صالح، قال: قرأت على أنس بن عياض، قال: حدثني عبد الرحمن بن حرملة، عن أم حبيبة بنت ذؤيب بن قيس المزنية، فذكرته.\nقلت: أم حبيبة لا تعرف.\nقال الحافظ في «التقريب»: مستورة من السادسة.","vol":"1","page":443},{"text":"٢٥٥ - (خ م) جابر بن عبد الله - ﵄ - قال: بِعتُ النبي - ﷺ - بعيرًا في سَفَرٍ، فلما أتينا المدينة قال: «ائتِ المسجدَ فَصَلِّ ركعتين»، قال: فَوَزَنَ لي فَأرْجَح، فما زال منها شيءٌ حتَّى أصابها أهل الشَّام يومَ الحرَّةِ. أخرجه البخاريّ ومسلم. ⦗٤٤٤⦘\nوهو طريق من طرق عدة، أخرجاها بأطولَ من هذا، وسيجيء ذِكْرها في الفصل الثاني من الباب الثالث، من كتاب البيع (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بعيرًا: البعير في الإبل: يقع على الذكر والأنثى، كالإنسان في بني آدم.\nيوم الحرة: الحرة: الأرض ذات الحجارة السود، ويوم الحرة: يوم مشهور في الإسلام، وهو يوم أنهب المدينة يزيد بن معاوية بن أبي سفيان عسكره من أهل الشام، الذين ندبهم لقتال أهل المدينة مع الصحابة والتابعين في ذي الحجة سنة ثلاث وستين، وقال ابن الكلبي: سنة اثنتين وستين، وأمَّر عليهم مسلم بن عقبة المري.\nوالحرَّة هذه: أرض بظاهر المدينة، بها حجارة سود كثيرة، وكانت الوقعة بها شرقي المدينة.\n_________\n(١) البخاري ٦/١٥٣ في الهبة، باب الهبة المقبوضة، ومسلم رقم (١٦٠٠) في المساقاة، باب بيع البعير واستثناء ركوبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن جابر محارب بن دثار:\n١ - أخرجه الحميدي (١٢٨٧) قال: حدثنا سفيان. وأحمد (٣/٣٠٢) قال: حدثنا وكيع. وفي (٣/٣١٩) قال: حدثنا يحيى. وعبد بن حميد (١١٠٠) قال: حدثنا محمد بن عبيد. والبخاري (١/١٢٠، ٣/ ١٥٣) قال: حدثنا خلاد بن يحيى. وفي (٣/٢١١) قال: حدثنا ثابت بن محمد، وأبو داود (٣٣٤٧) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى. والنسائي (٧/٢٨٣) قال: أخبرنا محمد بن منصور، ومحمد بن عبد الله بن يزيد، عن سفيان. ستتهم - سفيان، ووكيع، ويحيى، ومحمد بن عبيد، وخلاد بن يحيى، وثابت بن محمد- عن مِسْعر.\n٢ - وأخرجه أحمد (٣/٢٩٩) قال: حدثنا محمد بن جعفر. وفي (٣/٣٠٢) قال: حدثنا وكيع. وفي (٣/٣٦٣) قال: حدثنا عفان. وعبد بن حميد (١٠٩٨) قال: أخبرنا يزيد بن هارون. وفي (١١٠٠) قال: حدثنا مسلم بن إبراهيم، والدارمي (٢٥٨٧) قال: حدثنا سعيد بن الربيع. والبخاري (٣/٢١١) قال: حدثنا محمد بن بشار، قال: حدثنا غُندر. وفي (٤/٩٤) قال: حدثنا سليمان بن حرب. وفي (٤/٩٥) قال: حدثنا أبو الوليد، ومسلم (٢/١٥٦، ٥/٥٣) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. وفي (٥/٥٣) قال: حدثني يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث، والنسائي (٧/٢٨٣) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وفي الكبرى «تحفة الأشراف» (٢٥٧٨) عن عمرو بن يزيد، عن بهز بن أسد. جميعهم -محمد بن جعفر، ووكيع، وعفان، ويزيد بن هارون، ومسلم بن إبراهيم، وسعيد بن الربيع، وسليمان بن حرب، وأبو الوليد، ومعاذ، وخالد بن الحرث، وبهز بن أسد- عن شعبة.\n٣ - وأخرجه مسلم (٢/١٥٥) قال: حدثنا أحمد بن جوَّاس الحنفي، أبو عاصم، قال: حدثنا عبيد الله الأشجعي، عن سفيان.\nثلاثتهم - مسعر، وشعبة، وسفيان- عن محارب، فذكره.\n- ورواه عن جابر عطاء بن أبي رباح:\nأخرجه أحمد (٣/٣٩٧) قال: حدثنا عبد الله بن محمد، قال: حدثنا يحيى بن زكريا بن أبي زائدة. والبخاري (٣/١٣١) قال: حدثنا المكي بن إبراهيم. ومسلم (٥/٥٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن أبي زائدة. والنسائي (٦/٦١) قال: أخبرنا الحسن بن قزعة، قال: حدثنا سفيان - وهو ابن حبيب -.\nثلاثتهم - ابن أبي زائدة، والمكي، وسفيان بن حبيب- عن ابن جُريج، عن عطاء وغيره، فذكروه.\n- ورواه عن جابر نبيح:\nأخرجه أحمد (٣/٣٥٨) قال: ثنا عبيدة، قال: ثنا الأسود بن قيس عن نبيح، فذكره.\n- ورواه عنه أبو نضرة:\n١- أخرجه أحمد (٣/٣٧٣) قال: حدثنا محمد بن أبي عدي، ومسلم (٤/١٧٧) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا المعتمر. والنسائي (٧/٢٩٩) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر. كلاهما - ابن أبي عدي، والمعتمر- عن سليمان التيمي.\n٢ - وأخرجه مسلم (٥/٥٣) قال: حدثنا أبو كامل الجَحْدَري، قال: حدثنا عبد الواحد بن زياد. وابن ماجة (٢٢٠٥) قال: حدثنا محمد بن يحيى (الذُّهلي)، قال: حدثنا يزيد بن هارون. كلاهما- عبد الواحد، ويزيد- عن الجُرَيْري.\nكلاهما - التيمي، والجريري- عن أبي نضرة، فذكره.\n- ورواه عنه أبو الزبير:\n١ - أخرجه الحميدي (١٢٨٥) . والنسائي (٧/٢٩٩) قال: أخبرنا محمد بن منصور. كلاهما -الحميدي، وابن منصور- قالا: حدثنا سفيان.\n٢- وأخرجه عبد بن حُميد (١٠٦٩) قال: حدثني محمد بن الفضل، ومسلم (٥/٥٣) قال: حدثني أبو الربيع العَتَكي. كلاهما -ابن الفضل، وأبو الربيع- قالا: حدثنا حماد بن زيد، قال: حدثنا أيوب.\nكلاهما - سفيان، وأيوب- عن أبي الزُّبير، فذكره.\n- ورواه عنه أبو هبيرة، أخرجه أحمد (٣/٣٠٣) .\n- ورواه عنه أبو المتوكل الناجي:\n١ - أخرجه أحمد (٣/٣٢٥) قال: حدثنا عبد الصمد. وفي (٣/٣٦٢) قال: حدثنا عفان. كلاهما-عبد الصمد، وعفان- قالا: حدثنا حماد بن سلمة، قال: أخبرنا علي بن زيد.\n٢- وأخرجه أحمد (٣/٣٧٢) قال: حدثنا أبو سعيد. والبخاري (٣/١٧٧) (٤/٣٦) قال: حدثنا مسلم. ومسلم (٥/٥٣) قال: حدثنا عقبة بن مكرم العمي، قال: حدثنا يعقوب بن إسحاق. ثلاثتهم - أبو سعيد، ومسلم بن إبراهيم، ويعقوب- قالوا: حدثنا أبو عقيل - يعني بشير بن عقربة الدورقي.\nكلاهما - علي بن زيد، وأبو عقيل الدورقي- عن أبي المتوكل الناجي، فذكره.","vol":"1","page":443},{"text":"٢٥٦ - (خ) السائب بن يزيد - ﵄ (١) - قال: «كان الصاع ⦗٤٤٥⦘ على عهد رسول الله - ﷺ - مُدًّا وثُلُثًا بِمُدِّكُم اليومَ، وقد زيد [فيه] في زمن عمر بن عبد العزيز (٢)» .\n_________\n(١) هو السائب بن يزيد بن سعيد بن ثمامة الكندي. وقال الزهري: من الأزد، عداده في كنانة، ويعرف بابن أخت نمر، صحابي ابن صحابي. له أحاديث اتفق الشيخان على حديث، وانفرد البخاري بخمسة. وعنه يزيد بن خصيفة وإبراهيم بن قارظ والزهري ويحيى بن سعيد. حج به أبوه حجة الوداع وهو ابن سبع سنين، مات بالمدينة سنة ٨٦ اهـ خلاصة.\n(٢) البخاري ١١/٥١٦ في الأيمان والنذور، باب صاع المدينة و١٣/٢٥٨ في الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، وأخرجه النسائي ٥/٥٤ في الزكاة، باب كم الصاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٨١) قال: حدثنا عثمان بن أبي شيبة. وفي (٩/١٢٩) قال: حدثنا عمرو بن زُرارة. والنسائي (٥/٥٤) قال: أخبرنا عمرو بن زرارة. (ح) وحدثنيه زياد بن أيوب.\nثلاثتهم - عثمان، وعمرو، وزياد- عن القاسم بن مالك المُزَني، عن الجعيد، فذكره.","vol":"1","page":444},{"text":"٢٥٧ - (خ) عثمان بن عفان - ﵁ - أنَّ النبي - ﷺ - قال له: «إذا بِعْتَ فَكِلْ، وإذا ابْتَعْتَ فاكْتَلْ»، أخرجه البخاري (١) .\n_________\n(١) ٥/٢٤٧ في البيوع، باب الكيل على البائع والمعطي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري (٥/٤٠٣) البيوع باب الكيل على البائع والمعطي، وقال: «يذكر» بصيغة التضيعف.\nقال الحافظ: وصله الدارقطني من طريق عبيد الله بن المغيرة المصري عن منقذ مولى ابن سراقة عن عثمان بهذا، ومنقذ «مجهول الحال»، لكن له طريقة أخرجها أحمد وابن ماجة، والبزار من طريق موسى بن وردان عن سعيد بن المسيب، وفيه ابن لهيعة، ولكنه قديم من حديثه؛ لأن ابن عبد الحكم أورده في «فتوح مصر» من طريق الليث عنه. أه. الفتح (٥/٤٠٤) .\nقلت: راجع المسند (٥٦٠/ ط. شاكر)، وقد عزاه الأرناؤوط للبخاري مما يوهم أن الحديث عنده مسند، وليس كذلك.","vol":"1","page":445},{"text":"<span data-type=\"title\" id=toc-126>الفصل الرابع: في أحاديث متفرقة</span>\n٢٥٨ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «إنَّ أحبَّ البلاد إلى الله المساجدُ، وأبغضَ البلاد إلى الله الأسواق» . أخرجه مسلم (١) .\n_________\n(١) رقم (٦٧١) في المساجد، باب فضل الجلوس في مصلاه بعد الصبح وفضل المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٣٣) قال: حدثنا هارون بن معروف وإسحاق بن موسى الأنصاري. قالا: حدثنا أنس بن عياض. وابن خزيمة (١٢٩٣) قال: حدثنا محمد بن عبد الله بن عبد الرحيم البرقي. قال: حدثني ابن أبي مريم. قال: أخبرنا عثمان بن مكتل وأنس بن عياض.\nكلاهما - أنس بن عياض، وعثمان بن مكتل- عن الحارث بن عبد الرحمن بن أبي ذباب، عن عبد الرحمن بن مهران، فذكره.","vol":"1","page":445},{"text":"٢٥٩ - (م) سلمان الفارسي - ﵁ - قال: «لا تَكونَنَّ - إنِ اسْتَطَعْتَ - أولَ من يدخل السوقَ، ولا آخر مَن يخرج منها، فإنها مَعرَكَةُ الشيطان، وبها يَنصِبُ رايتَه» . أخرجه مسلم (١) . ⦗٤٤٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n معركة الشيطان: المعركة والمعترك: موضع القتال، والمراد: موطن الشيطان ومحله.\nوقوله: وبها ينصب رايته: كناية عن قوة طمعه في إغوائهم؛ لأن الرايات في الحروب لا تنصب إلا مع قوة الطمع في الغلبة، وإلا فهي مع اليأس من الغلبة تُحطُّ ولا تُرفع.\n_________\n(١) رقم (٢٤٥١) في فضائل الصحابة، باب من فضائل أم سلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم [٢٤٥١] قال: حدثني عبد الأعلى بن حماد، ومحمد بن عبد الأعلى القيسي كلاهما عن المعتمر قال ابن حماد: ثنا المعتمر بن سليمان قال: سمعت أبي، ثنا أبو عثمان عن سلمان فذكره.","vol":"1","page":445},{"text":"٢٦٠ - (ت) عمر بن الخطاب - ﵁ - قال: «لا يَبِعْ في سُوقنا، إلا مَن قَدْ تَفَقَّهَ في الدِّين»، أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٨٧) من رواية العلاء بن عبد الرحمن بن يعقوب عن أبيه عن جده عن عمر بن الخطاب ﵁ وقال: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: قال الترمذي [٤٨٧] حدثنا عباس العنبري، ثنا عبد الرحمن بن مهدي، عن مالك بن أنس، عن العلاء بن عبد الرحمن بن يعقوب، عن أبيه، عن جده. قال: قال عمر بن الخطاب.","vol":"1","page":446},{"text":"٢٦١ - () أبو الدرداء - ﵁ - قال: «ما أوَدُّ أنَّ لي مَتْجَرًا على دَرَجةِ جامِع دمشق، أُصيبُ فيه كل يَوم خمسين دينارًا أتَصَدَّقُ بها في سبيل الله، وتفُوتُني الصلاةُ في الجماعة، وما بيَ تحريمُ ما أحلَّ الله، ولكن أكرهُ أنْ لا أكون من الذين قال الله فيهم: ﴿رجالٌ لا تُلْهِيهِم تجارةٌ ولا بَيْعٌ عن ذِكْرِ الله﴾ إلى ﴿القلوبُ والأبصار﴾ [النور: الآية ٣٦]» .\nهذا من الأحاديث التي أخرجها رزين، ولم أجدها في الأصول، والله أعلم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قلت: عزاه السيوطي في الدر المنثور لأحمد في الزهد، وعبد بن حميد. (٥/٥٧) ط/ التجارية.","vol":"1","page":446},{"text":"<span data-type=\"title\" id=toc-127>الباب الثاني: فيما لايجوز بيعه ولا يصح</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-128>الفصل الأول: في النجاسات</span>\n٢٦٢ - (خ م ت د س) جابر بن عبد الله - ﵄ - قال: سمعتُ رسولَ الله - ﷺ - يقول - عَامَ الْفَتْح بمكة -: «إنَّ الله ورسوله حرَّم (١) بَيْعَ الخمر والميْتَةِ، والخنزير، الأصنام» . فقيل: يا رسول الله، أرأيتَ شُحُومَ الميتة؟ فإنَّها تُطْلى بها السُّفُنُ، وتُدْهَنُ بها الجلود، ويَستَصْبِحُ بها الناس؟ ⦗٤٤٨⦘ فقال: «لا، هو حَرامٌ (٢)» .\nثم قال رسولُ الله - ﷺ - عند ذلك: «قاتل اللَّه اليَهُودَ، إنَّ الله لَمَّا حرَّم عليهم شُحومها أجْمَلوهُ (٣)، ثم باعوه، فأكلوا ثمنه» . أخرجه الجماعة إلا «الموطأ» (٤) . ⦗٤٤٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ويستصبح بها: الاستصباح: استفعال من المصباح، وهو السراج، أي: يشعل بها الضوء.\n_________\n(١) قال الحافظ: هكذا وقع في \" الصحيحين \" بإسناد الفعل إلى ضمير الواحد، وكان الأصل حرما، فقال القرطبي: إنه ﷺ تأدب فلم يجمع بينه وبين اسم الله في ضمير الاثنين، لأنه من نوع مارد به على الخطيب الذي قال: \" ومن يعصهما \" كذا قال، ولم تتفق الرواة في هذا الحديث على ذلك، فإن في بعض طرقه في الصحيح \" إن الله حرم \" ليس فيه \" ورسوله \" وفي رواية لابن مردويه من وجه آخر عن الليث \" إن الله ورسوله حرما \" وقد صح حديث أنس في النهي عن أكل الحمر الأهلية \" إن الله ورسوله ينهيانكم \" ووقع في رواية النسائي في هذا الحديث: ينهاكم، والتحقيق جواز الإفراد في مثل هذا، ووجهه الإشارة إلى أن أمر النبي ناشئ عن أمر الله. وهو نحو قوله: \" والله ورسوله أحق أن يرضوه \" والمختار في هذا، أن الجملة الأولى حذفت لدلالة الثانية عليها، والتقدير عند سيبويه: والله أحق أن يرضوه ورسوله أحق أن يرضوه، وهو كقول الشاعر:\nنحن بما عندنا وأنت بما عنـ ... ـدك راض والرأي مختلف\n(٢) قال النووي: قوله \" لا، هو حرام \" معناه: لا تبيعوها، فإن بيعها حرام، فالضمير في \" هو \" يعود إلى البيع، لا إلى الانتفاع، هذا هو الصحيح عند الشافعي وأصحابه: أنه يجوز الانتفاع بشحوم الميتة في طلي السفن والاستصباح، وغير ذلك مما ليس بأكل، ولا في بدن الآدمي، وأكثر العلماء حملوا قوله \" هو حرام \" على الانتفاع فقالوا: يحرم الانتفاع بالميتة أصلًا، إلا ما خص بالدليل وهو الجلد المدبوغ.\n(٣) جملت الشحم، وأجملته: إذا أذبته واستخرجت دهنه حتى يصير ودكًا فيزول عنه اسم الشحم. وجملت أفصح من أجملت - والضمير راجع إلى الشحوم على تأويل المذكور، ويجوز أن يرجع إلى ما هو في معنى الشحوم، وهو الشحم، إذ لو قيل: حرم شحمها - لم يخل بالمعنى، نحو قوله تعالى: ﴿فأصدق وأكن من الصالحين﴾ [٦٣: ١٠] .\nوقال الخطابي في \" معالم السنن \": وفي هذا بطلان كل حيلة يحتال بها للتوصل إلى محرم، وأنه لا يتغير حكمه بتغيير هيئته، وتبديل اسمه.\nوفيه: جواز الاستصباح بالزيت النجس. فإن بيعه لا يجوز.\nوفي تحريمه ثمن الأصنام: دليل على تحريم بيع جميع الصور المتخذة من الطين والخشب والحديد والذهب والفضة وما أشبه ذلك من اللعب ونحوها.\nوفي الحديث: دليل على وجوب العبرة واستعمال القياس، وتعدية معنى الاسم إلى المثل أو النظير، خلاف ما ذهب إليه أهل الظاهر.\n(٤) البخاري ٥/٢٢٩ و٢٣٠ في البيوع، باب بيع الميتة والأصنام، و٩/٨١ و٨٢ في المغازي، باب منزل النبي ﷺ يوم \" الفتح \"، ومسلم رقم (١٥٨١) في المساقاة، باب تحريم بيع الخمر والميتة، والترمذي رقم (١٢٩٧) في البيوع، باب ما جاء في بيع جلود الميتة، وأبو داود رقم (٣٤٨٦) في الإجارة، باب في ثمن الخمر والميتة، والنسائي ٧/٣٠٩ و٣١٠ في البيوع، باب بيع الخنزير، وأخرجه ابن ماجة رقم (٢١٦٧) في التجارات، باب ما لا يحل بيعه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٢٤) قال: حدثنا حجاج، قال: حدثنا ليث. وفي (٣/٣٢٦) قال: حدثنا أبو عاصم، الضحاك بن مَخلد، عن عبد الحميد بن جعفر، والبخاري (٣/١١٠) (٥/١٩٠) قال: حدثنا قتيبة، قال: حدثنا الليث. وفي (٦/٧٢) قال: حدثنا عمرو بن خالد، قال: حدثنا الليث. ومسلم (٥/٤١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. وفي (٥/٤١) قال: حدثنا أبو بكر بن أبي شيبة، وابن نمير، قالا: حدثنا أبو أسامة، عن عبد الحميد بن جعفر. (ح) وحدثنا محمد بن المثنى، قال: حدثنا الضحاك - يعني أبا عاصم - عن عبد الحميد. وأبو داود (٣٤٨٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث. وفي (٣٤٨٧) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عاصم، عن عبد الحميد بن جعفر. وابن ماجة (٢١٦٧) قال: حدثنا عيسى بن حماد المصري، قال: أنبأنا الليث بن سعد. والترمذي (١٢٩٧) قال: حدثنا قتيبة، قال: حدثنا الليث، والنسائي (٧/١٧٧) (٣٠٩) قال: أخبرنا قتيبة، قال: حدثنا الليث، كلاهما - الليث، وعبد الحميد بن جعفر- قالا: حدثنا يزيد بن أبي حبيب.\n٢- وأخرجه أحمد (٣/٣٤٠) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا ابن لهيعة، عن جعفر بن ربيعة.\nكلاهما - يزيد بن أبي حبيب، وجعفر بن ربيعة- عن عطاء بن أبي رباح، فذكره.\n* لفظ رواية جعفر بن ربيعة: «لما كان يومُ فتحِ مكة، أهراق رسول الله - ﷺ - الخمر، وكسر جراره، ونهى عن بيعه، وبيع الأصنام» .\nقلت: ورواه عن جابر أبو الزبير، أخرجه أحمد (٣/٣٧٠) .","vol":"1","page":447},{"text":"٢٦٣ - (خ م د س) عائشة - ﵂ - قالت: لما نزلت الآياتُ من أواخر سورة البقرة [٢٧٥ - ٢٨١] في الربا، قرأها رسول الله - ﷺ - على الناس، ثم حرَّم التجارة في الخمر.\nوفي رواية: لما نزلت، تَلاهُنَّ رسولُ الله - ﷺ - في المسجد، فحرَّم التجارة في الخمر.\nوفي أخرى: قالت: خرج النبيُّ - ﷺ - فقال: «حُرِّمت التجارة في الخمر» . أخرجه البخاري ومسلم وأبو داود. وأخرج النسائي الرواية الأولى (١) .\n_________\n(١) البخاري ١/٤٦١ في المساجد، باب تحريم تجارة الخمر في المسجد، وفي البيوع، باب آكل الربا وشاهده وكاتبه، وباب تحريم التجارة في الخمر، وفي تفسير سورة البقرة، باب ﴿وأحل الله البيع وحرم الربا﴾ وباب ﴿يمحق الله الربا﴾ وباب ﴿فأذنوا بحرب من الله ورسوله﴾ وأخرجه مسلم رقم (١٥٨٠) في المساقاة، باب تحريم بيع الخمر، وأبو داود رقم (٣٤٩٠) في الإجارة، باب في ثمن الخمر والميتة، والنسائي ٧/٣٠٨ في البيوع، باب بيع الخمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/٤٦) قال: حدثنا أبو معاوية. وفي (٦/٤٦، ١٠٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والدارمي (٢٥٧٢) قال: أخبرنا يَعْلَى. والبخاري (١/١٢٤) قال: حدثنا عَبدان، عن أبي حمزة. وفي (٣/١٠٨) قال: حدثنا مسلم. قال: حدثنا شعبة. وفي (٦/٤٠) قال: حدثنا عمر بن حفص ابن غياث، قال: حدثنا أبي. (ح) وحدثنا بشر بن خالد. قال: أخبرنا محمد بن جعفر، عن شعبة. ومسلم (٥/٤٠) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب وإسحاق بن إبراهيم. قال إسحاق: أخبرنا. وقال الآخران: حدثنا أبو معاوية.\nوأبو داود (٣٤٩٠) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة. وفي (٣٤٩١) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا أبو معاوية. وابن ماجة (٣٣٨٢) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد قالا: حدثنا أبو معاوية. والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٦٣٦) عن بشر بن خالد، عن محمد ابن جعفر، عن شعبة. (ح) وعن محمود بن غيلان، عن أبي داود، عن شعبة. خمستهم -أبو معاوية، وشُعبة، ويعلى بن عبيد، وأبو حمزة، وحفص بن غياث- عن سليمان الأعمش.\n٢ - وأخرجه أحمد (٦/١٢٧) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. وفي (٦/١٨٦) قال: حدثنا وكيع. قال: حدثنا سفيان. وفي (٦/١٩٠) قال: حدثنا يحيى بن سعيد، عن شعبة. وفي (٦/٢٧٨) قال: حدثنا زياد بن عبد الله.\nوالدارمي (٢٥٧٣) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا جرير، والبخاري (٣/٧٧)، (٦/٤٠) قال: حدثنا محمد بن بشار. قال: حدثنا غُنْدَر. قال: حدثنا شعبة. ومسلم (٥/٤٠) قال: حدثنا زهير بن حرب، وإسحاق بن إبراهيم، قال زهير: حدثنا. وقال إسحاق: أخبرنا جرير. والنسائي (٧/٣٠٨) قال: حدثنا محمود بن غيلان. قال: حدثنا وكيع. قال: حدثنا سُفيان. أربعتهم -سفيان الثوري، وشعبة، وزياد بن عبد الله، وجرير- عن منصور.\n٣- وأخرجه البخاري (٦/٤٠) قال: قال لنا محمد بن يوسف، عن سفيان، عن منصور والأعمش، كلاهما عن مسلم بن صبيح أبي الضحى، عن مسروق «فذكره» .","vol":"1","page":449},{"text":"٢٦٤ - (م ط س) عبد الرحمن بن وعلة (١) - ﵀ - سأل ابن عباس - ﵄ - عَمَّا يُعْصَرُ من العِنَبِ؟ فقال: إنَّ رجلًا أهدَى ⦗٤٥٠⦘ لرسول الله - ﷺ - راوِيَة خَمرٍ، فقال له رسول الله - ﷺ -: «هل عَلمتَ أنَّ الله حَرَّمَها؟» قال: لا، قال: فَسَارَّ إنسانًا إلى جَنْبِهِ، فقال له رسول الله - ﷺ -: «بِمَ سارَرْتَهُ؟» قال: أمرتُه بِبيعِها، فقال: «إن الذي حرَّم شُرْبَها، حَرَّمَ بَيْعها، ففتَحَ المزَادَ حتى ذهب ما فيها» . أخرجه مسلم و«الموطأ» والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n المزاد: جمع مزادة: وهي الرَّاوية.\n_________\n(١) عبد الرحمن بن وعلة السبائي - بفتح المهملة والموحدة - المصري، المعروف بابن السميفع، روى عن ابن عباس وابن عمر، وعنه أبو الخير اليزني، وزيد بن أسلم، وثقه ابن معين والعجلي والنسائي، له في الكتب حديثان، وقال أبو حاتم: شيخ.\n(٢) مسلم رقم (١٥٧٩) في المساقاة، باب تحريم بيع الخمر، والموطأ ٢/٨٤٦ في الأشربة، باب جامع تحريم الخمر، والنسائي ٧/٣٠٧ و٣٠٨ في البيوع، باب بيع الخمر. ورواية الموطأ والنسائي: \" ففتح المزادتين حتى ذهب ما فيهما \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك (الموطأ) (٥٢٨) . وأحمد (١/٢٤٤) (٢١٩٠) قال: حدثنا يونس، قال: حدثنا فليح. وفي (١/٣٢٣) (٢٩٨٠) قال: حدثنا ربعي بن إبراهيم، قال: حدثنا عبد الرحمن بن إسحاق، وفي (١/٣٥٨) (٣٣٧٣) قال: حدثنا عبد الرحمن، عن مالك. ومسلم (٥/٤٠) قال: حدثنا سويد بن سعيد، قال: حدثنا حفص بن ميسرة. (ح) وحدثنا أبو الطاهر، قال: أخبرنا ابن وهب، قال: أخبرني مالك، وغيره. والنسائي (٧/٣٠٧) قال: أخبرنا قُتيبة، عن مالك. أربعتهم -مالك، وفليح، وعبد الرحمن بن إسحاق، وحفص بن ميسرة- عن زيد بن أسلم.\n٢ - وأخرجه أحمد (١/٢٣٠) (٢٠٤١) والدارمي (٢١٠٩) قالا: حدثنا يعلى، قال: حدثنا محمد بن إسحاق. والدارمي (٢٥٧٤) قال: أخبرنا أحمد بن خالد، قال: حدثنا محمد وهو ابن إسحاق، عن عبد الرحمن بن أبي يزيد، كلاهما - محمد بن إسحاق، وعبد الرحمن بن أبي يزيد- عن القعقاع بن حكيم.\n٣ - وأخرجه مسلم (٥/٤٠) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب، قال: أخبرني سليمان بن بلال، عن يحيى بن سعيد.\nثلاثتهم - زيد بن أسلم، والقعقاع، ويحيى بن سعيد- عن ابن وعلة، فذكره.","vol":"1","page":449},{"text":"٢٦٥ - (د) أبو هريرة - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «إنَّ الله حَرَّمَ الخَمْرَ وثَمَنَها، وحَرَّمَ الْمَيْتَةَ، وثَمَنَها، وحَرَّم الخِنزيرَ وثَمَنَه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٨٥) في الإجارة، باب في ثمن الخمر والميتة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال أبو داود: (٣٤٨٥) ثنا أحمد بن صالح، ثنا عبد الله بن وهب، ثنا معاوية بن صالح، عن عبد الوهاب بن بُخت، عن أبي الزناد، عن الأعرج، فذكره.\nقلت: معاوية بن صالح لا ينحط حديثه عن الحسن.","vol":"1","page":450},{"text":"٢٦٦ - (خ م س) ابن عباس - ﵄ - قال: بَلَغَ عمر بن الخطاب - ﵁ - أنَّ فلانًا باعَ خمرًا، فقال: قَاتَلَ الله فلانًا، ألم يعلم أنَّ رسول الله - ﷺ - قال: «لعن الله اليهود، حُرِّمت عليهم الشُّحومُ، فَجَمَلوها، فباعوها» . هذه رواية البخاري ومسلم.\nوأخرجه النسائي قال: بلغ عمر أن سَمُرَةَ بنَ جُنْدُبٍ باع خمرًا، فقال: ⦗٤٥١⦘ قاتل الله سمرة، ألم يعلم؟ ... الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n قاتل الله سمرة: أي قتله، وهو في الأصل: فاعل من القتل، ويستعمل في الدعاء على الإنسان، وقيل: معناه: عاداه الله، والأصل الأول.\nفجملوها: جَمَلْتُ الشحم وأجملتُهُ: إذا أذبته، وجملته أكثر.\n_________\n(١) البخاري ٥/٣١٩ و٣٢٠ في البيوع، باب لا يذاب شحم الميتة ولا يباع، ومسلم رقم (١٥٨٢) في المساقاة، باب تحريم بيع الخمر والميتة، والنسائي ٧/١٧٧ في الفرع والعتيرة، باب النهي عن الانتفاع بما حرم الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٣)، وأحمد (١/٢٥) (١٧٠)، والدارمي (٢١١٠) قال: حدثنا محمد بن أحمد، والبخاري (٣/١٠٧) قال: حدثنا الحميدي، وفي (٤/٢٠٧) قال: حدثنا علي بن عبد الله. ومسلم (٥/ ٤١) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب وإسحاق بن إبراهيم. وابن ماجة (٣٣٨٣) قال: حدثنا أبو بكر بن أبي شيبة، والنسائي (٧/١٧٧) قال: أخبرنا إسحاق بن إبراهيم، سبعتهم -الحميدي، وأحمد، ومحمد بن أحمد، وعلي، وأبو بكر، وزهير، وإسحاق- عن سفيان بن عيينة.\n٢ - وأخرجه مسلم (٥/٤١) قال: حدثنا أمية بن بسطام، قال: حدثنا يزيد بن زريع، قال: حدثنا روح، يعني ابن القاسم.\nكلاهما - سفيان، وروح- عن عمرو بن دينار، عن طاووس، عن ابن عباس، فذكره.\n* أخرجه الحميدي (١٤) قال: حدثنا سفيان بن عيينة، قال: حدثنا مسعر، قال: حدثنا عبد الملك بن عمير، قال: أخبرني فلان، عن ابن عباس، قال: رأيت عمر بن الخطاب على المنبر يقول بيده على المنبر هكذا، يعني يحركها يمينًا وشمالًا: عُويمل لنا بالعراق، عُويمل لنا بالعراق خلط في فَيء المسلمين أثمان الخمر والخنازير، وقد قال رسول الله - ﷺ -: «لَعنَ الله اليهودَ حُرِّمَتْ عليهم الشحومُ فَجَمَلُوهَا فَبَاعُوها» يعني أذابوها.","vol":"1","page":450},{"text":"٢٦٧ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «قاتَلَ الله اليهودَ، حرَّم الله عليهم الشُّحُومَ، فباعوها وأكلوا أثمانها» .أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٥/٣٢٠ في البيوع، باب لا يذاب شحم الميتة ولا يباع، ومسلم رقم (١٥٨٣) في المساقاة، باب تحريم بيع الخمر والميتة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١٠٧) قال: حدثنا عبدان، قال: أخبرنا عبد الله قال: أخبرنا يونس، ومسلم (٥/٤١) قال: حدثنا إسحاق بن إبراهيم الحنظلي. قال: أخبرنا روح بن عبادة، قال: حدثنا ابن جريج. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nكلاهما - يونس، وابن جريج - عن ابن شهاب، عن سعيد بن المسيب فذكره.\n* أخرجه أحمد (٢/٥١٢) قال: حدثنا روح. قال: حدثنا ابن جريج. قال: أخبرنا ابن شهاب، عن سعيد ابن المسيب أنه حدثه عن أبي هريرة. لم يرفعه.\nقلت: ورواه أبو صالح عن أبي هريرة، أخرجه أحمد (٢/٣٦٢) .","vol":"1","page":451},{"text":"٢٦٨ - (د) ابن عباس - ﵄ - قال: رأيتُ رسول الله - ﷺ - جالسًا عند الرُّكنِ، فرفع بَصرهُ إلى السماءِ فضحِكَ، وقال: «لعن الله اليهود - ثلاثًا - إنَّ الله حرَّمَ عليهم الشحوم، فباعوها وأكلوا أثمانها، وإن الله ﷿ إذا حَرَّم على قومٍ أكْلَ شيءٍ حَرَّم عليهم ثمنه» .أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٨٨) في الإجارة، باب في ثمن الخمر والميتة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/٢٤٧) (٢٢٢١) قال: حدثنا علي بن عاصم، وفي (١/٢٩٣) (٢٦٧٨) قال: حدثنا سريج، قالك حدثنا هُشيم. وفي (١/٣٢٢) (٢٩٦٤) قال: حدثنا محبوب بن الحسن، وأبو داود (٣٤٨٨) قال: حدثنا مُسَدَّد، أن بشر بن المفضل، وخالد بن عبد الله حدثاهم.\nخمستهم - علي بن عاصم، وهشيم، ومحبوب، وبشر، وخالد بن عبد الله- عن خالد الحذَّاء، عن بركة ابن العريان المجاشعي، فذكره.\nقلت: إسناده صحيح.","vol":"1","page":451},{"text":"٢٦٩ - (د) المغيرة بن شعبة - ﵁ - قال: قال رسولُ الله - ﷺ -: «مَنْ بَاع الْخَمْرَ فَلْيُشَقِّصِ الخنازير» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فَليشقِّص الخنازير: أي فليقطعها، وهو تفعَّل من الشِّقص، وهو الطائفة من الشيء، يعني من باع الخمرَ فليكن قصَّابًا للخنازير، أي: فلْيُقَطِّعْها ويَبِعْها، كما يبيع القصاب اللحم، فإنها ليست بدون بيع الخنزير.\n_________\n(١) رقم (٣٤٨٩) في الإجارة، باب في ثمن الخمر والميتة، وفي سنده عمر بن بيان التغلبي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الحميدي (٧٦٠) قال: حدثنا وكيع بن الجراح، وأحمد (٤/٢٥٣) قال: حدثنا وكيع. والدارمي (٢١٠٨) قال: أخبرنا سهل بن حماد. وأبو داود (٣٤٨٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا ابن إدريس، ووكيع.\nثلاثتهم - وكيع، وسهل، وابن إدريس- عن طعمة بن عمرو الجعفري، عن عُمر بن بيان التغلبي، عن عروة ابن المغيرة بن شعبة، فذكره.\n* في رواية أحمد: عمرو بن بيان، وقال الدارمي: إنما هو: «عمرو بن بيان» .\nقلت: مداره على عمرو بن بيان، يكاد لا يعرف، وتفرد ابن حبان بتوثيقه.","vol":"1","page":452},{"text":"٢٧٠ - (ط) عبد الله بن أبي بكر قال: قال رسولُ الله - ﷺ -: «قاتل الله اليهودَ، نُهُوا عن أكل الشحم، فباعوه، فأكلوا ثمنه» أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٩٣١ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وهو مرسل، لكنه بمعنى حديث أبي هريرة المتفق عليه رقم (٢٧٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: قال مالك [١٧٩٦] كتاب الجامع - باب ما جاء في الطعام، والشراب- عن عبد الله بن أبي بكر. فذكره.\nقال الزرقاني: مرسل، وهو موصول في الصحيحين وغيرهما عن أبي هريرة، وابن عمر، وجابر، وأبي داود عن ابن عباس. الشرح (٤/٣٩٤) ط/ دار الكتب العلمية.","vol":"1","page":452},{"text":"٢٧١ - (ت د) أبو طلحة - ﵁ - قال: يا نبي الله، إني اشتريتُ خمرًا لأيتامٍ في حِجْري، فقال: «أهْرِقِ الخمرَ، واكسِر الدِّنان»، هذه رواية الترمذي.\nقال الترمذي: وقد روي عن أنسٍ، أنَّ أبا طَلْحةَ كان عنده خمرٌ لأيتام، وهو أصح. ⦗٤٥٣⦘\nورواية أبي داود: أنَّ أبا طلحة سأل النبي - ﷺ - عن أيتامٍ وَرِثُوا خمرًا؟ فقال: «أهْرِقْها»، قال: ألا أجعلُها خلًاّ؟ قال: «لا (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أهرق: أي: أراق.\n_________\n(١) الترمذي رقم (١٢٩٣) في البيوع، باب ما جاء في بيع الخمر، وأبو داود رقم (٣٦٧٥) في الأشربة، باب ما جاء في الخمر تخلل، وإسناده قوي.\nقال الخطابي في \" معالم السنن \" ٥/٢٦٠: في هذا بيان واضح أن معالجة الخمر حتى تصير خلًا غير جائزة، ولو كان إلى ذلك سبيل لكان مال اليتيم أولى الأموال به لما يجب من حفظه وتثميره والحيطة عليه، وقد كان نهى رسول الله ﷺ عن إضاعة المال وفي إراقته إضاعة، فعلم بذلك أن معالجته لا تطهره، ولا ترده إلى المالية بحال، وهو قول عمر بن الخطاب، وإليه ذهب الشافعي وأحمد بن حنبل، وقال مالك: لا أحب لمسلم ورث خمرًا أن يحبسها حتى يخللها، ولكن إن فسدت خمر قد تصير خلًا لم أر بأكله بأسًا، ورخص في تخليل الخمر ومعالجتها عطاء بن أبي رباح وعمر بن عبد العزيز، وإليه ذهب أبو حنيفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٢٩٣) قال: حدثنا حميد بن مسعدة، قال: حدثنا المعتمر بن سليمان، قال: سمعت ليثًا يحدث عن يحيى بن عباد، عن أنس، فذكره.\n* قال الترمذي: روى الثوري هذا الحديث عن السُّدِّي، عن يحيى بن عباد، عن أنس، أن أبا طلحة كان عنده ... الحديث. وهذا أصح من حديث الليث.","vol":"1","page":452},{"text":"٢٧٢ - (ت) أبو سعيد الخدري - ﵁ - قال: «كان عندنا خمرٌ ليتيم، فلما نزلت المائدة [٩٠ - ٩٣] سألتُ رسول الله - ﷺ - عنه، وقلتُ: إنه ليتيم، قال: أهْرِقُه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٦٣) في البيوع، باب ما جاء في النهي للمسلم أن يدفع إلى الذمي الخمر يبيعها له وقال: حديث حسن، وهو كما قال، فإن حديث أنس السابق يشهد له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٢٦) قال: حدثنا يحيى. والترمذي (١٢٦٣) قال: حدثنا علي بن خَشْرم، قال: أخبرنا عيسى بن يونس.\nكلاهما - يحيى، وعيسى - عن مجالد، عن أبي الودّاك، فذكره.\nقلت: مداره على مجالد، وهو ضعيف بمرة، ومنهم من تكلم فيه.","vol":"1","page":453},{"text":"٢٧٣ - () عبد الله بن عمرو بن العاص - ﵄ - قال لرسول الله - ﷺ -: إني اشتريتُ خمرًا لأيتامٍ في حجري، فقال: «أهْرِقْهَا، واكْسِر الدِّنانَ» .\nهذا أخرجه رزين، ولم أجده في الأصول (١) .\n_________\n(١) وهو بمعنى حديث أبي طلحة المتقدم رقم (٢٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"1","page":453},{"text":"<span data-type=\"title\" id=toc-129>الفصل الثاني: في بيع ما لم يقبض، أو ما لم يملك</span>\n٢٧٤ - (خ م ط د س) ابن عمر - ﵄ - أن رسولَ اللَّهِ - ﷺ - قال: «مَن اشترى طعامًا، فلا يَبِعهُ حتى يَستَوفِيَه» قال: وكُنا نشتري الطعام من الرُّكبانِ جُزافًا، فنهانا رسول الله - ﷺ - أن نبيعه حتى نَنْقُلَهُ من مكانه.\nوفي رواية إلى قوله: «حتى يَسْتَوْفِيَهُ» .\nوفي رواية قال: كنا في زمان رسول الله - ﷺ - نبتاعُ الطعام، فَيَبعثُ علينا من يأمرُنا بانتقالِهِ من المكان الذي ابتعناه فيه، إلى مكانٍ سواهُ، قبل أن نبيعَهُ.\nوفي أخرى قال: كانوا يشترونَ الطعام من الرُّكبان على عهد النبي - ﷺ - فيبعثُ عليهمْ منْ يمنعهم أن يبيعوه حيث اشْتَرَوْهُ حتى يَنْقُلُوه، حيث يُباع الطعام.\nوفي أخرى قال: كنا نَتلَقَّى الرُّكبان، فَنَشْتَرِي منهم الطَّعام، فَنَهى النبيُّ - ﷺ - أن نَبيعَه حتى نَبلُغَ به سوقَ الطعامِ.\nوفي أخرى قال: من ابتاع طعامًا فلا يَبِعْهُ حتى يَقْبِضَهُ.\nوفي أخرى قال: رأيت الناسَ في عهد رسولِ الله - ﷺ - إذا ابتاعوا الطعام جُزافًا، يُضْرِبونَ أن يبيعُوه في مكانه، حتى يُؤووه إلى رِحَالِهم. ⦗٤٥٥⦘\nوفي رواية: يُحَوِّلوه.\nوفي رواية: أنه كان يشتري الطعام جزافًا فَيَحْمِلُهُ إلى أهله. هذه روايات البخاري ومسلم.\nوأخرجه «الموطأ» منه ثلاثَ روايات: الثانية، والثالثة، والسادسة.\nوأخرج أبو داود: الثانية، والثالثة، والسابعة.\nوله في أخرى: أنَّهم كانوا يبتاعون (١) الطعام في أعلَى السوق، فَيَبِيعونَهُ في مكانهِ، فنهاهم رسول الله - ﷺ - عن بيعه في مكانه حتى يَنْقُلُوه. وأخرج النسائي نحوًا من هذه الروايات (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الركبان: جمع راكب، وهو الذي يركب الإبل خاصة، هذا في ⦗٤٥٦⦘ الأصل، ثم اتسع فيه حتى صار يقال لكل من يركب دابة: راكب مجازًا، وإن لم يكن معروفًا، والمراد به في الحديث: الذين يجلبون الأرزاق وغيرها من المتاجر والبضائع للبيع.\nجُزافًا: الجُزاف والجَزْفُ: المجهول القدر.\nيُؤووه: أي: يضموه ويجمعوه، من آواه يؤويه: إذا ضمه إليه.\n_________\n(١) \" يبتاعون الطعام \" أي: يشترونه \" في أعلى السوق \"، أي: في الناحية العليا منها \" فيبيعونه \" أي: الطعام \" في مكانه \"، أي: قبل القبض، على ما تفيده الفاء التعقيبية، وقبل الاستيفاء، كما تدل عليه إحدى روايات الحديث.\n(٢) البخاري ٤/٢٨٨ في البيوع، باب الكيل على البائع والمعطي، وباب ما يذكر في بيع الطعام والحكرة، وباب بيع الطعام قبل أن يقبض، وباب من رأى إذا اشترى طعامًا جزافًا أن لا يبيعه حتى يؤويه إلى رحله، وفي المحاربين، باب كم التعزير والأدب، وأخرجه مسلم رقم (١٥٢٦) و(١٥٢٧) في البيوع، باب بطلان بيع المبيع قبل القبض، ومالك ٢/٦٤٠ و٦٤١ في البيوع باب العينة وما شابهها، وأبو داود رقم (٣٤٩٢) و(٣٤٩٣) و(٣٤٩٤) و(٣٤٩٥) و(٣٤٩٨) في الإجارة، باب بيع الطعام قبل أن يستوفى، والنسائي ٧/٢٨٦، ٢٨٧ في البيوع، باب النهي عن بيع ما اشتري من الطعام بكيل حتى يستوفى، وباب بيع ما يشترى من الطعام جزافًا قبل أن ينقل من مكانه. وفي هذا الحديث مشروعية تأديب من يتعاطى العقود الفاسدة، وإقامة الإمام على الناس من يراعي أحوالهم، وجواز بيع الصبرة جزافًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك (الموطأ) (٣٩٧) . وأحمد (١/٥٦) (٣٩٦) قال: حدثنا إسحاق بن عيسى. وفي (٢/٦٣) (٥٣٠٩) قال: حدثنا عبد الرحمن. والدارمي (٢٥٦٢) قال: أخبرنا خالد بن مَخْلد. والبخاري (٣/٨٨) قال: حدثنا عبد الله بن يوسف. وفي (٣/٩٠) قال: حدثنا عبد الله بن مَسْلمة. ومسلم (٥/٧) قال: حدثنا عبد الله بن مسلمة القعنبي. (ح) وحدثنا يحيى بن يحيى. وأبو داود (٣٤٩٢) قال: حدثنا عبد الله ابن مسلمة. وابن ماجة (٢٢٢٦) قال: حدثنا سُويد بن سعيد. والنسائي (٧/٢٨٥) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين - قراءة عليه وأنا أسمع- عن ابن القاسم. تسعتهم - إسحاق، وعبد الرحمن بن مهدي، وخالد بن مَخلد، وعبد الله بن يوسف، وعبد الله بن مسلمة القعنبي، ويحيى بن يحيى، وسُويد بن سعيد، وابن القاسم- عن مالك بن أنس.\n٢ - وأخرجه أحمد (٢/٢٢) (٤٧٣٦) قال: حدثنا ابن نُمير. ومسلم (٥/٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مُسْهر. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. كلاهما - ابن نمير، وعلي بن مُسْهر- عن عُبيدالله.\n٣ - وأخرجه البخاري (٣/٨٧) قالك حدثنا إبراهيم بن المنذر، قال: حدثنا أبو ضمرة، قال: حدثنا موسى بن عقبة.\n٤ - وأخرجه مسلم (٥/٨) قال: حدثني حرملة بن يحيى، قال: أخبرنا عبد الله بن وهب، قال: حدثني عمر ابن محمد.\nأربعتهم - مالك، وعُبيد الله، وموسى بن عقبة، وعمر بن محمد- عن نافع، فذكره.\n- ورواه عن ابن عمر عبد الله بن دينار:\nأخرجه مالك (الموطأ) (٣٩٧)، وأحمد (٢/٤٦) (٥٠٦٤) قال: حدثنا يزيد، قال: أخبرنا شعبة. وفي (٢/٥٩) (٥٢٣٥) قالك حدثنا وكيع، وعبد الرحمن، عن سفيان. وفي (٢/٧٣) (٥٤٢٦) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (٢/٧٩) (٥٥٠٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، وفي (٢/١٠٨) (٥٨٦١) قال: حدثنا عفان، قال: حدثنا شعبة، والبخاري (٣/٨٩) قال: حدثني أبو الوليد، قال: حدثنا شعبة، ومسلم (٥/٨) قال: حدثنا يحيى بن يحيى، وعلي بن حُجْر، قال يحيى: أخبرنا إسماعيل بن جعفر، وقال علي: حدثنا إسماعيل. والنسائي (٧/٢٨٥) قال: أخبرنا محمد بن سلمة، قال: أنبأنا ابن القاسم، عن مالك.\nخمستهم - مالك، وشعبة، وسفيان، وعبد العزيز بن مسلم، وإسماعيل بن جعفر- عن عبد الله بن دينار، فذكره.\n- ورواه عن ابن عمر القاسم بن محمد:\nأخرجه أحمد (٢/١١١) (٥٩٠٠) قال: حدثنا إسحاق بن عيسى، قال: أخبرنا ابن لهيعة، عن أبي الأسود، وأبو داود (٣٤٩٥) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: حدثنا عمرو، عن المنذر بن عُبيد المديني، والنسائي (٧/٢٨٦) قال: أخبرنا سليمان بن داود، والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن وهب، قالك أخبرني عمرو بن الحارث، عن المنذر بن عبيد. كلاهما عن القاسم بن محمد فذكره.","vol":"1","page":454},{"text":"٢٧٥ - (د) ابن عمر - ﵄ - قال: «ابتعتُ زيتًا في السُّوق، فلما اسْتَوْجَبتُهُ لَقِيَني رجُلٌ، فأعْطاني به رِبحًا حَسنًا، فَأرَدتُ أنْ أضرِبَ على يَدِه، فأخذ رجلٌ من خلفي بذراعي، فَالتَفَتُّ، فإذا زيدُ بنُ ثابتٍ»، فقال: «لا تَبِعه حيثُ ابتعتَه، حتى تَحُوزَهُ إلى رَحْلِكَ، فإن رسول الله - ﷺ - نَهى أنْ تُباعَ السِّلَعُ حتى يَحُوزَها التُّجَّارُ إلى رِحَالهم»، أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n استوجَبته: استوجبت المبيع: إذا صار في ملكك بعقد التبايع.\nضرب على يده: أي: عقد معه البيع؛ لأن من عادة المتبايعين أن يضع أحدهما يده في يد الآخر عند عقد البيع.\nتحوزه: حُزتُ الشيء أحوزه، إذا ضممته إليك، وصار في يدك.\n_________\n(١) رقم (٣٤٩٩) في الإجارة، باب بيع الطعام قبل أن يستوفى، وإسناده صحيح، وصححه ابن حبان رقم (١١٢٠) والحاكم، وقال في \" التنقيح \": سند جيد، فإن ابن إسحاق قد صرح بالتحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/١٩١) قال: حدثنا يعقوب (ابن إبراهيم) قال: حدثنا أبي. وأبو داود (٣٤٩٩) قال: حدثنا محمد بن عوف الطائي، قال: حدثنا أحمد بن خالد الوهبي.\nكلاهما - إبراهيم، وأحمد بن خالد- عن ابن إسحاق، عن أبي الزناد، عن عُبيد بن حنين، عن ابن عمر، فذكره.","vol":"1","page":456},{"text":"٢٧٦ - (ت د س) حكيم بن حزام - ﵁ - قال: قلتُ: يا رسولَ الله: إنَّ الرجلَ لَيَأتِيني، فَيُريدُ مني البيع، وليس عندي ما يَطْلُبُ، أفَأبِيع منه، ثم أبْتاعُه من السوق؟ قال: «لا تَبعْ ما لَيْسَ عندك» . هذه رواية الترمذي وأبي داود. وللترمذي في أخرى قال: نهاني رسولُ الله - ﷺ - أنْ أبيعَ ما ليس عندي. وفي رواية للنسائي قال: ابتعتُ طعامًا من طعام الصدقة، فَتَرَبَّحْتُ فيه قَبلَ أنْ أقْبِضَهُ، فأتَيْتُ رسولَ الله - ﷺ -، فذكرتُ ذلك له، فقال: «لا تَبِعْهُ حتَّى تَقْبِضَهُ» .\nوأخرج الرواية الأولى (١) .\n_________\n(١) الترمذي رقم (١٢٣٢) في البيوع، باب كراهية بيع ما ليس عندك، وأبو داود رقم (٣٥٠٣) في الإجارة، باب الرجل يبيع ما ليس عنده، والنسائي ٧/٢٨٩ في البيوع، باب بيع ما ليس عند البائع، وإسناده صحيح. وقال الحافظ في \" التلخيص \" ٣/٥: بعد أن أخرجه عن أحمد وأصحاب السنن وابن حبان في صحيحه من حديث يوسف بن ماهك عن حكيم بن حزام مطولًا ومختصرًا: وصرح همام عن يحيى بن أبي كثير أن يعلى بن حكيم حدثه، أن يوسف حدثه، أن حكيم بن حزام حدثه ورواه هشام الدستوائي العطار وغيرهم عن يحيى بن أبي كثير، فأدخلوا بين يوسف وحكيم عبد الله بن عصمة، قال الترمذي: حسن صحيح، وقد روي من غير وجه عن حكيم، ورواه عوف عن ابن سيرين عن حكيم ولم يسمعه ابن سيرين منه، إنما سمعه من أيوب عن يوسف بن ماهك عن حكيم، ميز ذلك الترمذي وغيره، وزعم عبد الحق أن عبد الله بن عصمة ضعيف جدًا، ولم يتعقبه ابن القطان، بل نقل عن ابن حزم أنه قال: وهو مجهول وهو جرح مردود، فقد روى عنه ثلاثة، واحتج به النسائي.\nنقول: وفي الباب عن عمرو بن شعيب عن أبيه عن جده مرفوعًا \" لا يحل سلف وبيع، وشرطان في بيع، ولا ربح ما لم يضمن ولا بيع ما ليس عندك \" أخرجه أبو داود والنسائي والترمذي وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n:\n١ - أخرجه أحمد (٣/٤٠٢) قال: حدثنا هشيم بن بشير. (ح) وحدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٤٠٢) أيضًا قال: حدثنا يحيى بن آدم، عن شعبة. وفي (٣/٤٣٤) قال: حدثنا هشيم، وأبو داود (٣٥٠٣) قال: حدثنا مسدد، قال: حدثنا أبو عوانة، وابن ماجة (٢١٨٧) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (١٢٣٢) قال: حدثنا قتيبة، قال: حدثنا هشيم، والنسائي (٧/٢٨٩) قال: حدثنا زياد بن أيوب، قال: حدثنا هشيم. ثلاثتهم - شعبة، وهشيم، وأبو عوانة- عن أبي بشر جعفر بن إياس.\n٢ - وأخرجه أحمد (٣/٤٠٢) قال: حدثنا إسماعيل بن إبراهيم. والترمذي (١٢٣٣) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد. وفي (١٢٣٥) قال: حدثنا الحسن بن علي الخلال، وعبدة بن عبد الله الخزاعي البصري أبو سهل، وغير واحد قالوا: حدثنا عبد الصمد بن عبد الوارث، عن يزيد بن إبراهيم، عن ابن سيرين. والنسائي في الكبرى (تحفة الأشراف) (٣٤٣٦) عن الحسن بن إسحاق المروزي، عن خالد بن خداش، عن حماد بن زيد، عن يحيى بن عتيق، عن ابن سيرين، وعن قتيبة، عن حماد، وعن حميد بن مسعدة، عن عبد الوارث، أربعتهم - إسماعيل، وحماد، وابن سيرين، وعبد الوارث- عن أيوب.\nكلاهما - أبو بشر، وأيوب- عن يوسف بن ماهَك، فذكره.\nرواية الحسن بن إسحاق المروزي. قال حماد: وحدثنيه أيوب.\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (٣٤٣٤) عن عمران بن يزيد، عن مروان الفزاري، عن عوف، وذكر آخر، كلاهما عن محمد بن سيرين، عن حكيم بن حزام، به.\n- ورواه عن حكيم عبد الله بن عصمة:\n١ - أخرجه أحمد (٣/٤٠٣) قال: حدثنا روح. والنسائي (٧/٢٨٦) قال: أخبرنا إبراهيم بن الحسن، قال: حدثنا حجاج. كلاهما - روح، وحجاج- عن ابن جريج، قال: أخبرني عطاء.\n٢ - وأخرجه النسائي في الكبرى (تحفة الأشراف) (٣٤٢٨) عن إسحاق بن منصور، عن عبيد الله بن موسى، عن شيبان، عن يحيى، عن يعلى بن حكيم، عن يوسف بن مَاهَك.\nكلاهما - عطاء، ويوسف- عن عبد الله بن عصمة، فذكره.\n* وأخرجه أحمد (٣/٤٠٢) قال: حدثنا يحيى بن سعيد، والنسائي في الكبرى (تحفة الأشراف) (٣٤٢٨) عن إسحاق بن منصور، عن النضر بن شُميل، وعبد الصمد بن عبد الوارث.\nثلاثتهم - يحيى، والنضر، وعبد الصمد- عن هشام الدستوائي، عن يحيى بن أبي كثير، عن رجل، عن يوسف بن ماهك، عن عبد الله بن عصمة، فذكره.\n- ورواه عنه عبد الله بن محمد بن صيفي:\nأخرجه أحمد (٣/٤٠٣)، قال: حدثنا روح. والنسائي (٧/٢٨٦) قال: أخبرني إبراهيم بن الحسن، عن حجاج بن محمد.\nكلاهما - روح، وحجاج - عن ابن جريج، قال: أخبرني عطاء، عن صفوان بن موهب، عن عبد الله بن محمد، فذكره.\n- ورواه عنه حزام بن حكيم:\nأخرجه النسائي (٧/٢٨٦) قال: أخبرنا سليمان بن منصور، قال: ثنا أبو الأحوص، عن عبد العزيز بن رفيع، عن عطاء بن أبي رباح، عن حزام بن حكيم فذكره.","vol":"1","page":457},{"text":"٢٧٧ - (م ت د س) ابن عباس - ﵄ - قال: أمَّا الذي ⦗٤٥٨⦘ نَهى عنهُ النبيُّ - ﷺ -: فهو الطعام: أن يُباع حَتَّى يُقْبَض، قال ابن عباس: ولا أحْسِبُ كلَّ شيءٍ إلا مثله.\nوفي رواية قال: «من ابتاعَ طعامًا فلا يَبِعْهُ حتى يَستَوفِيَهُ» .\nوفي رواية طاوُوس: أن رسول الله - ﷺ - نَهى أن يَبيعَ الرجلُ طعامًا حتَّى يَستَوفيَهُ، قال: قلتُ لابن عباس: كيف ذاكَ؟ قال: «ذاك دَرَاهِم بدراهم، والطَّعامُ مُرْجَأٌ» .\nوفي رواية: مَن ابتاع طعامًا، فلا يَبِعهُ حتى يَقْبِضَهُ، ومنهم من قال: حتَّى يَكْتالَهُ (١) . هذه روايات البخاري ومسلم.\nوأخرجه الترمذي مثل الرواية الأولى، وأخرجه أبو داود مثل الأولى أيضًا، وله في أخرى: مَن ابتاعَ طعامًا، فلا يَبِعهُ حتى يَكْتَاله.\nوفي أخرى له قال: قُلْتُ لابن عباس: لِمَ؟ قال: ألا ترى أنهم يَبْتَاعُونَ الذَّهَبَ بالذَّهَبِ، والطعامُ مُرجَأ؟. وأخرج النسائي الرواية الأولى والرابعة (٢) . ⦗٤٥٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n مُرجأ: أي مؤجَّل، قال الخطابي: يُتَكَلَّمُ به مَهموزًا وغير مهموز، قال: وذلك مثل أن تشتري منه طعامًا إلى أجل، فتبيعه قبل أن تقبضه منه بدينارين، وهو غير جائز؛ لأنه في التقدير بيع ذهب بذهب، والطعام غائب غير حاضر؛ لأن المسلف إذا باعه الطعام الذي لم يقبضه، وأخذ منه ذهبًا، فكأنه قد باعه ديناره الذي أسلفه بدينارين، وذلك غير جائز؛ لأنه ربًا؛ ولأنه بيع غائب بناجز، ولا يصح.\n_________\n(١) أي: يأخذه بالكيل، قال ابن ملك: أي من اشترى طعامًا مكايلة، فلا يبعه حتى يكتاله؛ وإنما قيدنا الشراء بالمكايلة لأنه لو كان جزافًا لم يشترط الكيل؛ وفهم منه أنه ولو ملك المكيل بهبة أو إرث أو غيرهما، جاز له أن يبيعه قبل؛ وهو قول محمد؛ وإنما نهي عن البيع قبل الكيل؛ لأن الكيل فيما يباع مكايلة من تمام قبضه؛ لأنه لو كان بحضرة المشتري لا يكفي؛ بل لابد من كيل آخر بعد قبضه؛ لكن الأصح أنه يكتفى به؛ لأن كيل البائع بحضرة المشتري كيل له.\n(٢) البخاري ٤/٢٩٠ في البيوع: باب ما يذكر في بيع الطعام والحكرة، وباب بيع الطعام قبل أن يقبض وبيع ما ليس عندك، وأخرجه مسلم رقم (١٥٢٥) في البيوع: باب بطلان بيع المبيع قبل ⦗٤٥٩⦘ القبض، والترمذي رقم (١٢٩١) في البيوع: باب في كراهية بيع الطعام حتى يستوفيه، وأبو داود رقم (٣٤٩٦) و(٣٤٩٧) في الإجارة: باب بيع الطعام قبل أن يستوفى، والنسائي ٧/٢٨٥، ٢٨٦ في البيوع: باب بيع الطعام قبل أن يستوفى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال الحافظ المزي (التحفة ٥/١٠) [٥٧٠٧] البخاري في البيوع عن موسى بن إسماعيل، عن وهيب، ومسلم عن إسحاق بن إبراهيم، ومحمد بن رافع، وعبد بن حميد ثلاثتهم عن عبد الرزاق، عن معمر.\nوأبو داود في البيوع عن أبي بكر، وعثمان ابني أبي شيبة، كلاهما عن وكيع به، والنسائي في البيوع، عن محمد بن رافع به.\nوعن أحمد بن حرب، عن قاسم بن يزيد، عن سفيان به، وعن قتيبة، وسعيد بن عبد الرحمن (الكبرى) كلاهما عن سفيان بن عيينة، عن عبد الله بن طاوس عن أبيه، «فذكره» .","vol":"1","page":457},{"text":"٢٧٨ - (ط) القاسم بن محمد (١): قال: سمعتُ عبدَ الله بن عباس - ﵄ - ورجلٌ يسألُهُ عن رَجلٍ سَلَّفَ في سَبائِبَ فأرَادَ بَيعَها قبل أن يقبِضَها، فقال ابنُ عباسٍ: تلك الوَرِقُ بالورِق، وكَرِهَ ذلك، أخرجه «الموطأ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n سبائب: جمع سبيبة، وهي شُقة كِتان رقيقة.\n_________\n(١) وهو أحد فقهاء المدينة السبعة، وهم: سعيد بن المسيب، وعروة بن الزبير، وعبد الله بن عبد الله بن عتبة بن مسعود الهذلي، وخارجة بن زيد بن ثابت الأنصاري، وسليمان بن يسار الهلالي، وسالم بن عبد الله بن عمر بن الخطاب. قال أبو الزناد: ما رأيت أحدًا أعلم بالسنة من القاسم. مات ﵀ سنة ١٠٦ هـ.\n(٢) ٢/٦٥٩ في البيوع: باب السلفة في العروض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الإمام مالك: [١٤٠٢] كتاب البيوع - باب السلفة في العروض-: عن يحيى بن سعيد، عن القاسم بن محمد «فذكره» .","vol":"1","page":459},{"text":"٢٧٩ - (ط) نافع - ﵀ -: قال: إنَّ حكيم بن حِزام باعَ طعامًا، أمَرَ به عُمَرُ للنَّاس في أعْطِياتِهم، قبل أن يستوفيَه، فسمع به عمر - ﵁ - فَرَدَّهُ عليه، وقال: لا تَبِعْ طعامًا ابتَعتَهُ حتَّى تَستَوفيَه، أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٤١ في البيوع: باب العينة وما يشبهها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الإمام مالك [١٣٧٥] عن نافع «فذكره» .\nقال الإمام الزرقاني: وفائدة ذكره - يعني الخبر - بعد المرفوع مع قيام الحجة به اتصال العمل، فلا يتطرق إليه احتمال النسخ. أه. الشرح (٣/٣٦٨) .\nقلت: وإسناد الأثر صحيح.","vol":"1","page":460},{"text":"٢٨٠ - (م) جابر بن عبد الله - ﵄ - قال:كان رسول الله - ﷺ - يقول: «إذا ابْتَعْتَ طعامًا، فلا تبِعهُ حتى تستوفيَه» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٥٢٩) في البيوع: باب بطلان بيع المبيع قبل القبض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣٢٧) قال: حدثنا زيد بن الحُباب، قال: أخبرنا حسين بن واقد.\n٢ - وأخرجه أحمد (٣/٣٩٢) قال: حدثنا أبو سعد الصاغاني. ومسلم (٥/٩) حدثنا إسحاق بن إبراهيم، قال: أخبرنا روح، كلاهما - أبو سعد الصاغاني، وروح- قالا: حدثنا ابن جُريج.\nكلاهما عن أبي الزبير «فذكره» .","vol":"1","page":460},{"text":"٢٨١ - (م) سليمان بن يسار - ﵀ -: قال: إنَّ أبا هريرة قال لمروان بن الحكم: أحْلَلْتَ بَيعَ الرِّبا؟ فقال: ما فعلتُ؟ قال أبو هريرة: أحْلَلْتَ بيع الصِّكاك، وقد نَهى رسولُ الله - ﷺ - عن بيع الطعام حتى يُستَوفَى، فخطبَ مَروانُ، فَنَهى عن بَيعه.\nقال سليمان بنُ يَسار: فنظرتُ إلى حَرسٍ يأخذونها من أيدي الناس.\nوفي رواية مختصرًا: أنَّ النبي - ﷺ - قال: «من اشترى طعامًا، فلا يبعه حتى يكتاله» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الصكاك: جمع صك، وهو الكتاب، وذلك أنهم كانوا يكتبون للناس بأرزاقهم فيبيعونها قبل أن يقبضوها، ويعطون المشتري الصك بما ابتاعه، فمنعوا من ذلك.\n_________\n(١) رقم (١٥٢٨) في البيوع: باب بطلان بيع المبيع قبل القبض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٩)، قال: حدثنا أبو بكر الحنفي، وفي (٢/٣٣٧) قال: حدثنا زيد بن الحباب. وفي (٢/٣٤٩) قال: حدثنا عبد الله بن الحارث المخزومي بمكة. ومسلم (٥/٨) قال: حدثنا أبو بكر بن أبي شيبة، وابن نمير، وأبو كريب. قالوا: حدثنا زيد بن حباب. وفي (٥/٩) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الله بن الحارث المخزومي.\nثلاثتهم - أبو بكر الحنفي، وزيد بن الحباب، وعبد الله بن الحارث- عن الضحاك بن عثمان، عن بكير بن عبد الله بن الأشج، عن سليمان بن يسار، فذكره.","vol":"1","page":460},{"text":"٢٨٢ - (ط) مالك بن أنس - ﵀ -: بَلَغَهُ أنَّ صُكُوكًا خَرَجَتْ للنَّاس في زَمَنِ مَروان بنِ الحكم من طعامِ الجارِ، فتبايع الناسُ تلك الصُّكوكَ بينهم قبل أن يَستوفوها، فدخل زيدُ بن ثابت ورجلٌ معه من أصحاب رسول الله - ﷺ - على مروان بن الحكم، فقالا: أتُحِلُّ بيع الربا يا مَرَوان؟ فقال: أعوذ بالله، وما ذاك؟ قالا: هذه الصكوك، تَبايَعها الناسُ، ثم باعوها قبل أن يستوفُوها، فبعث مروان الحَرَسَ يتتبَّعُونَها، يَنتزِعونها من أيدي الناس، ويَردُّونَها إلى أهلها.\nقال ابن وضَّاح: الرجل الصحابي: رافِعُ بن خدَيج، أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الحرس: المستخدمون لحفظ السلطان، وأحدهم: حَرَسِي.\n_________\n(١) ٢/٦٤١ في البيوع: باب العينة وما يشبهها بلاغًا، لكنه بمعنى حديث أبي هريرة المتقدم الذي أخرجه مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ [١٣٧٦] . قال الزرقاني: وصله بمعناه مسلم من طريق الضحاك بن عثمان، عن بكير بن عبد الله بن الأشج، عن سليمان بن يسار، عن أبي هريرة. أه. الشرح (٣/٣٦٩) .\nقلت: وهو حديث أبي هريرة - ﵁ - المتقدم.","vol":"1","page":461},{"text":"٢٨٣ - (ط) مالك بن أنس - ﵀ -: بلغه أن رجلًا أراد أن يبتاع طعامًا من رجُلٍ إلى أجَلٍ، فذهب به إلى الرجل الذي يريدُ أن يبيعَهُ الطعامَ إلى السوق، فجعل يُريه الصُّبَرَ، ويقول له: مِن أيِّها تُحِبُّ أنْ أبتاع لك؟ فقال المبتاع: أتبيعني ما ليس عندك؟ فأتَيا عبد الله ابن عمر - ﵄ - فذكرا ذلك له، فقال عبد الله بن عمر للمُبتاع: لا تبتعْ منه ما ليس عندَه، وقال للبائع: لا تبع ما ليس عندك» أخرجه «الموطأ» (١) . ⦗٤٦٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الصُّبرَ: جمع صُبْرَةٍ، وهو: الكَومة من الطعام.\n_________\n(١) ٢/٦٤٢ في البيوع: باب العينة وما يشبهها بلاغًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ: [١٣٧٧] .","vol":"1","page":461},{"text":"٢٨٤ - (خ) ابن عمر - ﵄ -: قال: كنا مع رسول الله - ﷺ - في سَفَر، فكُنتُ على بَكْرٍ صَعْبٍ لِعُمَرَ، فكان يَغْلِبُني، فَيَتَقَدَّمُ أمَامَ القَوْمِ فَيَزْجُرُهُ عُمَرُ، ويَرُدُّهُ، ثُمَّ يَتَقَدَّمُ فيزجره، ويقول لي: أمْسِكْهُ، لا يَتَقَدَّمْ بين يَدَيْ رسول الله - ﷺ -، فقال له رسول الله - ﷺ -: «بِعنيهِ يا عمر» . فقال: هُو لك يا رسول الله، فباعَهُ منه، فقال لي رسول الله - ﷺ -: «هُو لك يا عبد الله، فاصنع به ما شئت» .أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n البكر: الفتيُّ من الإبل.\nصعب: الصعب: الذي لم يذلل بالركوب.\n_________\n(١) ٤/٢٨٢ في البيوع، باب إذا اشترى شيئًا فوهب من ساعته قبل أن يتفرقا، و٥/١٦٧ في الهبة، باب من أهدي له هدية وعنده جلساؤه فهو أحق بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢/٦٧٤) والبخاري (٣/٨٥، ٢١٣) قال: قال الحميدي. وفي (٣/٢١٢) قال: حدثنا عبد الله بن محمد.\nكلاهما - الحميدي، وعبد الله بن محمد- عن سفيان بن عيينة، قال: حدثنا عمرو بن دينار، فذكره.","vol":"1","page":462},{"text":"<span data-type=\"title\" id=toc-130>الفصل الثالث: في بيع الثمار والزروع</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-131>الفرع الأول: في بيعها قبل إدراكها وأمنها من العاهة</span>\n٢٨٥ - (خ م ط د س ت) ابن عمر - ﵄ - أنَّ رسول الله ⦗٤٦٣⦘ ﷺ - قال: «لا تَبِيعوا الثَّمَرَ حتَّى يَبْدُوَ صلاحُه، ولا تَبِيعوا الثَّمَرَ بالتَّمرِ» .\nقال سالمٌ: وأخبرني عبد الله بن عمر عن زيد بن ثابت، أن رسول الله - ﷺ -، رخَّصَ بعد ذلك في بيع العَرِيَّةِ بالرُّطَبِ أو بالتَّمرِ، ولم يُرَخِّصْ في غَيره.\nوفي رواية: أنَّ رسول الله - ﷺ - نَهى عن بيع الثمار حتى يَبدوَ صَلاحُها، ونهى البائع والمبتاع.\nوفي أخرى: نهى النبيُّ - ﷺ - عن بيع الثَّمَرَةِ حتى يَبدُوَ صلاحُها، وكان إذا سئل عن صلاحها قال: «حتى تذهب عاهَتُه» . هذه رواية البخاري ومسلم.\nووفاقهما الموطأ وأبو داود على الرواية الثانية، وقال: «نهى البائع والمشتري» .\nووافقهما النسائي على الأولى والثانية.\nوفي رواية لمسلم والترمذي وأبي داود والنسائي: أن النبي - ﷺ - نَهى عن بيع النَّخْل حتى يَزْهُوَ، وعن السُّنْبُلِ حتى يَبْيَضّ ويأمَنَ العَاهَةَ، نَهى البائع والمشتري.\nوفي أخرى لمسلم قال: قال رسولُ الله - ﷺ -: «لا تَبْتاعُوا الثَّمَرَ حتَّى يَبدُوَ صَلاحُه، وتَذْهَبَ عنه الآفَةُ»، قال: يبدو صَلاحُهُ: حُمْرَتُه وصُفْرَتُه.\nوفي أخرى له وللنسائي: حتى يبدُو صلاحُه، ولم يَزِدْ (١) . ⦗٤٦٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الثَّمَرُ: من كل شجرة معروف، وهو بثمر النخل أخص.\nالعريَّة: وجمعها عرايا، قد مرَّ تفسيرها في متن الحديث، ونحن نذكر هنا ما يزيدها بيانًا: كان من لا نخل له من ذوي الحاجة، يفضل له من قوته تمر، فيدرك الرطب، ولا نقد في يده يشتري به الرطب لعياله، ولا نخل له، فيجيء إلى صاحب النخل، فيقول له: بعني ثمرة نخلةٍ أو نخلتين بخرصها تمرًا، فيعطيه ذلك الفضل من التمر الذي فضل عنده بثمر تلك النخلات، ليصيب رطبها مع الناس، فرَّخص رسول الله - ﷺ - في بيعها وواحدة العرايا: عَرِيَّةٌ، فعيلةٌ بمعنى مَفْعُولة. من عراه يعروه: إذا قصده وغشيه، أو من عرى يعري، كأنها عَريت من جملة التحريم، فَعَرِيت، أي خلت وخرجت، وهي فعيلة بمعنى: فاعلة.\nوقيل: العرية: النخلة التي يَعريها الرجل محتاجًا، أي يجعل له ثمرتها، فرخص للمُعرى أن يبتاع له ثمرتها من المعري بثمرها لموضع حاجته، وسميت عريَّة؛ لأنه إذا وهب ثمرتها فكأنه جردها من الثمرة، وعرَّاها منها. ⦗٤٦٥⦘\nعاهته: العاهةُ: العيب، والآفة التي تصيب الثمر.\nيزهو: زها النخل يزهو: إذا ظهرت ثمرته.\nوروي: «حتى تُزْهِي» يقال: أزهَى البُسر: إذا احمرَّ أو اصفرَّ، وذهب قوم إلى أنه لا يقال في النخل: يزهو، وإنما يقال: يُزهِي لا غير.\nقال الخطابي: هكذا روي الحديث «يَزهُو» والصواب في العربية «يُزهي» .\nقلت: هذا القول منه ليس عند كل أحد، فإن اللغتين قد جاءتا عند بعضهم.\nوبعضهم لا يعرف في النخل إلا «أزهى» كما قال إذا احمرَّ أو اصفرَّ» . ومنهم من قال: زَها النخل: إذا طال واكتمل، وكذلك النبات.\n_________\n(١) البخاري ٣/٢٧٨ باب من باع ثماره أو نخله، و٥/٢٨٨ في البيوع، باب بيع المزابنة، و(٣٠٤) باب إذا باع الثمار قبل أن يبدو صلاحها، وفي السلم، باب السلم في النخل، وأخرجه مسلم رقم (١٥٣٤) ⦗٤٦٤⦘ و(١٥٣٥) في البيوع، باب النهي عن بيع الثمار قبل أن يبدو صلاحها، وأبو داود رقم (٣٣٦٧) في البيوع، باب بيع الثمار قبل أن يبدو صلاحها، والنسائي ٧/٢٦٢ و٢٦٣ في البيوع، باب بيع الثمر قبل أن يبدو صلاحه، و٧/٢٧٠ و٢٧١ في البيوع، باب بيع السنبل حتى يبيض، والترمذي رقم (١٢٢٦) و(١٢٢٧) في البيوع، باب ما جاء في كراهية بيع الثمرة حتى يبدو صلاحها، والموطأ ٢/٦١٨ في البيوع، باب النهي عن بيع الثمار حتى يبدو صلاحها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه نافع، عن عبد الله بن عمر - ﵄-:\nأخرجه مالك في الموطأ (٣٨٢) . وأحمد (٢/٧) (٤٥٢٥)، (٢/٦٣) (٥٢٩٢) قال: حدثنا عبد الرحمن، يعني بن مهدي، وفي (٢/٥٦) (٥١٨٤) قال: حدثنا يحيى: عن يحيى، يعني ابن سعيد، وفي (٢/٧٧) (٥٤٧٣) قال: حدثنا يزيد، قال: أخبرنا يحيى بن سعيد، وفي (٢/١٢٣) (٦٠٥٨) قال: حدثنا يونس، قال: حدثنا لَيث. والدارمي (٢٥٥٨) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. والبخاري (٣/١٠٠) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. والبخاري (٣/١٠٠) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٥/١١) قال: حدثنا يحيى بن يحيى، قال: قرأتُ على مالك. (ح) وحدثنا ابن نُمير، قال: حدثنا أبي، قال: حدثنا عُبيد الله. وفي (٥/١١) قال: حدثني زهير بن حرب، قال: حدثنا جرير، عن يحيى بن سعيد، (ح) وحدثنا محمد بن المثنى، وابن أبي عمر، قالا: حدثنا عبد الوهاب، عن يحيى. (ح) وحدثنا ابن رافع، قال: حدثنا ابن أبي فُدَيك، قال: أخبرنا الضحاك، وحدثنا سُويد بن سعيد، قال: حدثنا حفص بن مَيسرة، قال: حدثني موسى بن عقبة. وأبو داود (٣٣٦٧) قال: حدثنا عبد الله ابن مسلمة القَعنبي، عن مالك، وابن ماجة (٢٢١٤) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد، والنسائي (٧/٢٦٢) قال: أخبرنا قُتيبة، قال: حدثنا الليث.\nستتهم - مالك، ويحيى بن سعيد، وليث بن سعد، وعُبيدالله بن عمر، والضحاك بن عثمان، وموسى بن عقبة- عن نافع، فذكره.\nزاد جرير في روايته عن يحيى بن سعيد: «. وتذهب عنه الآفة» . قال: يبدو صلاحُهُ: حُمْرَتُهُ، وصفرته.\nوأخرجه أحمد (٢/٥) (٤٤٩٣)، ومسلم (٥/١١) قال: حدثني علي بن حُجر السعدي، وزهير بن حرب، وأبو داود (٣٣٦٨) قال: حدثنا عبد الله بن محمد النُّفيلي، والترمذي (١٢٢٦، ١٢٢٧) قال: حدثنا أحمد بن منيع. والنسائي (٧/٢٧٠) قال: أخبرنا علي بن حُجر.\nخمستهم - أحمد بن حنبل، وعلي بن حجر، وزهير بن حرب، وعبد الله بن محمد، وأحمد بن منيع- عن إسماعيل بن إبراهيم بن عُلية، قال: أخبرنا أيوب، عن نافع، فذكره.\n- ورواه عن سالم، عن ابن عمر:\n١ - أخرجه الحميدي (٦٢٢) قال: حدثنا سفيان، وأحمد (٢/٨) (٤٥٤١) قال: حدثنا سفيان. وفي (٢/١٥٠) (٦٣٧٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، وفي (٥/١٩٢) قال: حدثنا محمد بن يزيد، قال: أنبأنا سفيان بن حسين، والبخاري (٣/٩٨) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. ومسلم (٥/١٢) قال: حدثنا يحيى بن يحيى، قال: أخبرنا سفيان بن عيينة. (ح) وحدثنا ابن نُمير، وزهير بن حرب، قالا: حدثنا سفيان. وفي (٥/١٣) قال: حدثني أبو الطاهر، وحرملة، قالا: أخبرنا ابن وهب، قال: أخبرني يونس. والنسائي (٧/٢٦٢، ٢٦٦) قال: أخبرنا قُتيبة بن سعيد، قال: حدثنا سفيان. وفي (٧/٢٦٣) قال: أخبرني يونس بن عبد الأعلى، والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن وهب، قال: أخبرني يونس. خمستهم - سفيان بن عيينة، ومعمر، وسفيان بن حسين، وعُقيل، ويونس - عن ابن شهاب الزهري.\n٢- وأخرجه أحمد (٢/٣٢) (٤٨٦٩) قال: حدثنا يزيد. وعبد بن حميد (٧٣٧) قال: حدثنا محمد بن عبيد. كلاهما - يزيد، ومحمد بن عبيد- عن محمد بن عمرو.\nكلاهما - الزهري، ومحمد بن عمرو - عن سالم، فذكره.\n* أخرجه مسلم (٥/١٣) قال: حدثني محمد بن رافع، قال: حدثنا حُجين بن المُثنى، قال: حدثنا اللَّيْث، عن عُقيل، عن ابن شهاب، قال: أخبرني سالم بن عبد الله، عن رسول الله - ﷺ - ... فذكره مرسلًا. ولكن المزي في تحفة الأشراف (٥/٦٨٨١) ساقه على أنه من رواية سالم، عن أبيه، عن النبي - ﷺ - متصلًا ولم يذكره في المراسيل في آخر التحفة، ولم يستدركه صاحب «النكتب الظراف» .\n- ورواه عبد الله بن دينار، قال: سمعت ابن عمر يقول:\nأخرجه أحمد (٢/٣٧) (٤٩٤٣) قال: حدثنا سفيان. وفي (٢/٤٦) (٥٠٦٠) قال: حدثنا يزيد، قال: أخبرنا شعبة. وفي (٢/٥٢) (٥١٣٤) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٢/٥٧) (٥٤٤٥) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (٢/٧٩) (٥٤٩٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٢/١٥٧) قال: حدثنا حجاج، قال: حدثنا شعبة. ومسلم (٥/١٢) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقُتَيبة، وابن حُجر، قال يحيى بن يحيى: أخبرنا. وقال الآخرون: حدثنا إسماعيل، وهو ابن جعفر. (ح) وحدثنيه زهير بن حرب، قال: حدثنا عبد الرحمن، عن سفيان.\n(ح) وحدثنا بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nخمستهم - سفيان بن عيينة، وشعبة، وسفيان الثوري، وعبد العزيز بن مسلم، وإسماعيل بن جعفر- عن عبد الله بن دينار، فذكره.\n- ورواه عطية العوفي، عن ابن عمر، قال:\nأخرجه أحمد (٢/٤١) (٤٩٩٨) قال: حدثنا أبو معاوية، قال: حدثنا حجاج. وفي (٢/٨٠) (٥٥٢١) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن ابن أبي ليلى.\nكلاهما - حجاج، وابن أبي ليلى - عن عطية العوفي، فذكره.\nورواه عثمان بن عبد الله بن سُراقة، قال: سألتُ ابن عمر عن بيع الثمار؟:\nأخرجه أحمد (٢/٤٢) (٥٠١٢) قال: حدثنا يزيد بن هارون. وفي (٢/٥٠) (٥١٠٥) قال: حدثنا محمد بن عبد الله. وعبد بن حميد (٨٣٦) قال: حدثنا عبد الملك بن عمرو.\nثلاثتهم - يزيد، ومحمد بن عبد الله، وعبد الملك- عن ابن أبي ذئب، عن عثمان بن عبد الله بن سراقة، فذكره.\n- ورواه زيد بن جُبير، قال: سأل رجلٌ ابنَ عمرَ عن بيع النخل:\nأخرجه أحمد (٢/٤٦) (٥٠٦١) قال: حدثنا يزيد، قال: أخبرنا شعبة، عن زيد بن جبير، فذكره.\nورواه طاوس، قال: سمعت عبد الله بن عمر يقول:\nأخرجه أحمد (٢/٦١) (٥٢٧٣)، (٢/٨٠) (٥٥٢٣) قال: حدثنا روح بن عبادة. والنسائي (٧/٢٦٣) قال: أخبرنا عبد الحميد بن محمد، قال: حدثنا مَخْلد بن يزيد.\nكلاهما - روح، ومَخلد- قالا: حدثنا حنظلة، قال: سمعت طاوسًا يقول: فذكره.","vol":"1","page":462},{"text":"٢٨٦ - (خ م ط س) أنس بن مالك - ﵁ - أنَّ النَّبي - ﷺ - نَهى عن بيع الثِّمار حتَّى تَزُهوَ، فقلنا لأنَسٍ: ما زَهْوُها؟ قال: تَحْمَرُّ وتَصْفَرُّ، قال: أرأيتَ إنْ مَنَعَ الله الثَّمَرَةَ، بِمَ تَسْتَحِلُّ مالَ أخيكَ؟.\nوفي رواية: قال النبي - ﷺ -: «إنْ لم يُثْمِرها الله، فَبِمَ تَستَحِلُّ مَالَ أخيك (١)؟» أخرجه البخاري ومسلم و«الموطأ» والنسائي (٢) .\n_________\n(١) استدل بهذا الحديث على وضع الجوائح في الثمر يشترى بعد بدو صلاحه ثم تصيبه جائحة، فقال مالك: يضع عنه الثلث، وقال أحمد وأبو عبيد: يضع الجميع، وقال الشافعي والليث والكوفيون: لا يرجع على البائع بشيء، وقالوا: إنما ورد وضع الجائحة فيما إذا بيعت الثمرة قبل بدو صلاحها بغير شرط القطع.\n(٢) البخاري ٣/٢٧٨ في الزكاة، باب من باع ثماره أو نخله أو أرضه أو زرعه، و٥/٣٠٢ في البيوع ⦗٤٦٦⦘ باب إذا باع الثمار قبل أن يبدو صلاحها، وباب بيع النخل قبل أن يبدو صلاحها، وباب إذا باع الثمار قبل أن يبدو صلاحها ثم أصابته عاهة فهو من البائع، وباب بيع المخاضرة، وأخرجه مسلم رقم (١٥٥٥) في المساقاة، باب وضع الجوائح، والموطأ ٢/٦١٨ في البيوع، باب النهي عن بيع الثمار حتى يبدو صلاحها، والنسائي ٧/٢٦٤ في البيوع، باب شراء الثمار قبل أن يبدو صلاحها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه عن حميد، عن أنس بن مالك:\nأخرجه أحمد (٣/٢٢١)، قال: حدثنا حسن. وفي (٣/٢٥٠) قال: حدثنا عفان، وأبو داود (٣٣٧١) قال: حدثنا الحسن بن علي، قال: حدثنا أبو الوليد، وابن ماجة (٢٢١٧) قال: حدثنا محمد بن المثنى، قال: حدثنا حجاج. والترمذي (١٢٢٨) قال: حدثنا الحسن بن علي، قال: حدثنا أبو الوليد، وعفان، وسليمان بن حرب.\nخمستهم - حسن، وعفان، وأبو الوليد، وحجاج، وسليمان- قالوا: حدثنا حماد بن سلمة، عن حميد، فذكره.\n- ورواه شيخ لسفيان، عن أنس، قال:\nأخرجه أحمد (٣/١٦١) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن شيخ لنا، فذكره.\n- واللفظ المذكور رواه حميد، قال: سئل أنس عن بيع الثمر:\n١ - أخرجه مالك «الموطأ» (٣٨٢)، والبخاري (٢/١٥٧) قال: حدثنا قتيبة. وفي (٣/١٠١) قال: حدثنا عبد الله بن يوسف. ومسلم (٥/٢٩) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب. والنسائي (٧/٢٦٤) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين قراءة عليه، وأنا أسمع، عن ابن القاسم، أربعتهم - قتيبة، وابن يوسف، وابن وهب، وابن القاسم - عن مالك بن أنس.\n٢ - وأخرجه أحمد (٣/١١٥) قال: حدثنا يحيى بن سعيد.\n٣- وأخرجه البخاري (٣/١٠٣) قال: حدثنا ابن مقاتل، قال: أخبرنا ابن المبارك.\n٤- وأخرجه البخاري (٣/١٠١) قال: حدثني علي بن الهيثم، قال: حدثنا معلى، قال: حدثنا هُشيم.\n٥ - وأخرجه البخاري (٣/١٠٣) قال: حدثنا قتيبة، ومسلم (٥/٢٩) قال: حدثنا يحيى بن أيوب، وقتيبة، وعلي بن حُجر، ثلاثتهم قالوا: حدثنا إسماعيل بن جعفر.\n٦- وأخرجه مسلم (٥/٢٩) قال: حدثني محمد بن عباد، قال: حدثنا عبد العزيز الدراوردي.\nستتهم - مالك، ويحيى، وابن المبارك، وهُشيم، وابن جعفر، والدراوردي- عن حميد، فذكره.\nك","vol":"1","page":465},{"text":"٢٨٧ - (م س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «لا تَبتاعوا الثَّمرَ حتى يَبدُوَ صلاحُه، ولا تبتاعوا الثَّمَر بالتَّمْر» .أخرجه مسلم والنسائي (١) .\n_________\n(١) مسلم رقم (١٥٣٨) في البيوع، باب النهي عن بيع الثمار قبل أن يبدو صلاحها، والنسائي ٧/٢٦٣ في البيوع، باب بيع الثمر قبل أن يبدو صلاحه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦١) قال: حدثنا يعلى. ومسلم (٥/١٢) قال: حدثني أبو كريب محمد بن العلاء. قال: حدثنا محمد بن فضيل.\nكلاهما - يعلى، ومحمد بن فضيل- عن فضيل بن غزوان، عن ابن أبي نُعْم، فذكره.\n- ورواه عن أبي هريرة أبو كثير:\nأخرجه أحمد (٢/٣٦٣) قال: ثنا عبد الصمد، قال: ثنا عمر بن راشد، قال: ثنا أبو كثير، فذكره.\n- ورواه عنه سعيد بن المسيب، وأبو سلمة - ولفظهما المذكور-:\nأخرجه مسلم (٥/١٣) قال: حدثني أبو الطاهر وحرملة. وابن ماجة (٢٢١٥) قال: حدثنا أحمد بن عيسى المصري. والنسائي (٧/٢٦٣) قال: أخبرني يونس بن عبد الأعلى، والحارث بن مسكين، قراءة عليه وأنا أسمع.\nخمستهم - أبو الطاهر، وحرملة بن يحيى، وأحمد بن عيسى، ويونس، والحارث- عن عبد الله بن وهب. قال: أخبرني يونس، عن ابن شهاب، قال: حدثني سعيد بن المسيب، وأبو سلمة بن عبد الرحمن، فذكراه.\n* رواية أحمد بن عيسى المصري مختصرة على: «لا تبيعوا الثمر حتى يبدو صلاحه» .","vol":"1","page":466},{"text":"٢٨٨ - (خ م د س) جابر بن عبد الله - ﵁ -: أنَّ رسول الله نَهى أنْ تُباعَ الثَّمَرَةُ حتى تُشْقِحَ، قيل: وما تُشْقِحُ؟ قال: «تَحْمَارُّ وتَصفَارُّ، ويؤكلُ منها»، هذه رواية البخاري ومسلم وأبي داود، إلا أنَّ مسلمًا زاد في أوله زيادة تَجِيءُ في الفرع الثالث من هذا الفصل مع الحديث تامًّا، ورواية النسائي قال: نهى رسولُ الله - ﷺ - عن بيع النخل حتى يُطْعِمَ.\nوفي رواية لمسلم قال: نهى رسول الله - ﷺ - عن الثَّمَر حتى يَبدُوَ صلاحُه، وفي أخرى قال: نهى عن بيع الثَّمر حتى يَطيبَ.\nوفي أخرى لأبي داود قال: نهى عن بيع الثَّمر حتى يبدوَ صلاحُهُ، ولا يُباعُ إلا بالدِّينار والدرهم إلا العرايا (١) . ⦗٤٦٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تُشْقِحُ: إذا تغير البُسرُ إلى الحمرة أو الصفرة قيل: قد أشْقَحَ يُشْقِح وهي الشُّقْحَة، وشقح يُشَقِّحُ.\n_________\n(١) البخاري ٣/٣٧٨ في الزكاة، باب من باع ثماره أو نخله أو أرضه أو زرعه، وفي البيوع، باب بيع الثمر على رؤوس النخل بالذهب أو الفضة، وباب بيع الثمار قبل أن يبدو صلاحها، وأخرجه مسلم رقم (١٥٣٦) في البيوع، باب النهي عن بيع الثمار قبل أن يبدو صلاحها، وأبو داود رقم (٣٣٧٠) و(٣٣٧٣) في البيوع، باب بيع الثمار قبل أن يبدو صلاحها، والنسائي ٧/٢٦٤ في البيوع، باب بيع الثمر قبل أن يبدو صلاحه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه عمرو بن دينار، أنه سمع جابر بن عبد الله:\nأخرجه مسلم (٥/١٢) قال: حدثنا أحمد بن عثمان النَّوفلي، قال: حدثنا أبو عاصم. (ح) وحدثني محمد ابن حاتم، قال: حدثنا روح.\nكلاهما - أبو عاصم، وروح - قالا: حدثنا زكريا بن إسحاق، قال: حدثنا عمرو بن دينار، فذكره.\n- ورواه أيضًا عمرو بن دينار، عن جابر بن عبد الله، وابن عمر، وابن عباس:\nأخرجه أحمد (٣/٣٧٢) قال: حدثنا عبد الله بن الحارث، قال: حدثني شبل، قال: سمعت عمرو بن دينار، فذكره.\n- ورواه أبي الزبير، عن جابر، قال:\nأخرجه أحمد (٣/٣١٢) قال: حدثنا حسن. وفي (٣/٣٢٣، ٣٩٥) قال: حدثنا أبو النضر، وفي (٣/٣٩٥) قال: حدثنا موسى بن داود، ومسلم (٥/١٢) قال: حدثنا يحيى بن يحيى. (ح) وحدثنا أحمد بن يونس.\nخمستهم - حسن، وأبو النضر، وموسى بن داود، ويحيى بن يحيى، وأحمد بن يونس- عن زهير، عن أبي الزبير، فذكره.\n- ورواه سعيد بن ميناء، قال: سمعت جابر بن عبد الله:\nأخرجه أحمد (٣/٣١٩) قال: حدثنا يحيى، وفي (٣/٣٦١) قال: حدثنا بَهْز. والبخاري (٣/١٠١) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. ومسلم (٥/١٨) قال: حدثنا عبد الله بن هاشم، قال: حدثنا بهز. وأبو داود (٣٣٧٠) قال: حدثنا أبو بكر، محمد بن خلاد الباهلي، قال: حدثنا يحيى بن سعيد.\nكلاهما - يحيى بن سعيد، وبهز- قالا: حدثنا سليم بن حيان، قال: حدثنا سعيد بن ميناء، فذكره.\nقلت: ولفظ «ابن ميناء» هو المذكور.","vol":"1","page":466},{"text":"٢٨٩ - (خ د) زيد بن ثابت - ﵁ - قال: «كان الناسُ في عَهدِ رسول الله - ﷺ - يتبايعون الثِّمارَ، فإذا جَدَّ الناسُ، وحضر تَقاضِيهم، قال المبتاع: إنَّه أصاب الثَّمر الدَّمانُ، أصابه مُراضٌ، أصابه قُشامٌ، عاهاتٌ يَحْتجُّونَ بها، فقال رسول الله - ﷺ -- لمَّا كَثُرَت عنده الخُصُومةُ في ذلك -: «إمَّالا، فلا تَبَايَعُوا حتَّى يبدوَ صلاحُ الثَّمَر» كالمشُورَةِ (١) يُشيرُ بِهَا، لكثرة خُصومَتهم» . هذه رواية البخاري.\nوأخرجه أبو داود بزيادة في أوله، بعد قوله: «يتبايعون الثِّمار»، فقال: «قبل أن يبدُوَ صلاحُها» وزاد في آخره بعد قوله: «وخصومتهم» فقال: «واختلافهم (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n جَدَّ الناس: الجداد: صرام النخل، وهو قطع ثمرتها، وأخذها ⦗٤٦٨⦘ من الشجر.\nالدَّمان: الدَّمان - بفتح الدال وتخفيف الميم -: عفن يصيب النخل فيسود ثمره (٣) .\nالمُراض: داء يقع في الثمرة فتهلك، يقال: أمرض الرجل: إذا وقع في ماله العاهة.\nقشام: القشام: هو أن ينتقص ثمر النخل قبل أن يصير بلحًا.\nإمالا: أصل قولهم: إمَّالا: «إن، وما، ولا» فأدغمت النون في الميم، وما في اللفظ زائدة لا حكم لها، والمعنى: إن لم تفعل هذا فليكن هذا (٤)، وقد أمالتها العرب إمالة خفيفة، فقالت: إمالى، والعوام يشبعون إمالتها. وهو خطأ.\n_________\n(١) بضم الشين وسكون الواو، وبسكون الشين وفتح الواو لغتان، فعلى الأول هي فعولة، وعلى الثاني مفعلة، قال الحافظ: وزعم الحريري أن الإسكان من لحن العامة، وليس كذلك، فقد أثبتها الجامع والصحاح والمحكم وغيرهم.\n(٢) البخاري ٥/٢٩٨ و٢٩٩ في البيوع، باب بيع الثمار قبل أن يبدو صلاحها، وأبو داود رقم (٣٣٧٢) في البيوع، باب بيع الثمار قبل أن يبدو صلاحها.\n(٣) من الدمن وهو السرقين، ويقال: الدمال باللام بدل النون، وقيده الجوهري وابن فارس في \" المجمل \" بفتح الدال، وجاء في غريب الخطابي بالضم، قال المؤلف في \" النهاية \": كأنه أشبه، لأن ما كان من الأدواء والعاهات فهو بالضم كالسعال والزكام.\n(٤) قال ابن الأنباري: هي مثل قوله تعالى: ﴿فأما ترين من البشر أحدًا﴾ فاكتفى بلفظه عن الفعل، وهو نظير قولهم: من أكرمني أكرمته، ومن لا، أي: ومن لم يكرمني لم أكرمه والمعنى: إن لا تفعل كذا فافعل كذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال الحافظ المزي: البخاري في البويع تعليقًا، وقال الليث، عن أبي الزناد، عن عروة، عن سهل بن أبي حثمة، عن زيد.\nوأدو داود في البيوع عن أحمد بن صالح، عن عنبسة بن خالد، عن يونس بن يزيد، عن أبي الزناد به. التحفة (٣/٢١٦) [٣٧١٩] .\nقلت: في طبعة الأرناؤوط (د، م) رمزا تخريج الحديث، بالرغم من كون المصنف عزا للبخاري.\nورواه الإمام أحمد من طريق ابن أبي الزناد عن أبيه، ومن طريق الزهري كلاهما عن خارجة بن زيد عن زيد به. المسند (٥/١٨٥)، (٥/١٩٠) .","vol":"1","page":467},{"text":"٢٩٠ - (خ م) ابن عباس - ﵄ -: سألَه سعيد بن فَيْرُوز، عن بَيْع النخل؟ فقال نَهَى رسول الله - ﷺ - عن بيع النخل حتَّى يَأكُلَ منه، أو يُؤكَلَ، وحتَّى يُوزَن، قال: فقلتُ: مَا يُوزَنُ؟ فقال رجلٌ عنده: حتى ⦗٤٦٩⦘ يُحْزَرَ (١) . أخرجه البخاري ومسلم (٢) .\n_________\n(١) قال النووي: بتقديم الزاي على الراء، أي: يخرص، ووقع في بعض النسخ بتقديم الراء، وهو تصحيف، وإن كان يمكن تأويله لو صح. وهذا التفسير - عند العلماء، أو بعضهم - في معنى المضاف إلى ابن عباس، لأنه أقر قائله عليه، ولم ينكره، وتقريره له كقوله، والله أعلم.\n(٢) البخاري ٥/٣٣٩ في البيوع، باب السلم إلى من ليس عنده أصل، ومسلم رقم (١٥٣٧) في البيوع، باب النهي عن بيع الثمار قبل أن يبدو صلاحها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٤١) (٣١٧٣) قال: حدثنا محمد بن جعفر، وعبد بن حميد (٦٩٩) قال: حدثنا عبد الملك بن عمرو. والبخاري (٣/١١٢) قال: حدثنا آدم. وفي (٣/١١٢) قال: حدثنا أبو الوليد. وفي (٣/١١٣) قال: حدثنا محمد بن بشار، قال: حدثنا غُندر، ومسلم (٥/١٢) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر.\nأربعتهم - محمد بن جعفر بن غندر، وعبد الملك بن عمرو، وآدم، وأبو الوليد - قالوا: حدثنا شعبة، عن عمرو بن مرة، عن أبي البختري الطائي، فذكره.\n* قال البخاري عقب حديث آدم: وقال معاذ: حدثنا شعبة، عن عمرو، قال: قال أبو البختري: سمعت ابن عباس، نهى النبي - ﷺ - مثله.","vol":"1","page":468},{"text":"٢٩١ - (ط) عمرة - رحمها الله (١) -: أنَّ رسول الله - ﷺ - نهى عن بيع الثِّمارِ حتَّى تَنْجُوَ من العاهة. أخرجه «الموطأ» (٢) .\n_________\n(١) عمرة بنت عبد الرحمن بن سعد بن زرارة الأنصارية المدنية، كانت في حجر عائشة ﵂، روت عن عائشة، وأختها لأمها أم هشام بنت حارثة بن النعمان، وحبيبة بنت سهل، أم حبيبة حمنة بنت جحش. وروى عنها ابنها أبو الرجال، وأخوها محمد بن عبد الرحمن الأنصاري، وابن أخيها يحيى بن عبد الله بن عبد الرحمن، وابن ابنها حارثة بن أبي الرجال، وابن أخيها أبو بكر بن محمد بن عمرو بن حزم، وابنه عبد الله بن أبي بكر بن يحيى وسعيد وعبد ربه أولاد سعيد بن قيس الأنصاري، وعروة بن الزبير، وسليمان بن يسار، والزهري وعمرو بن دينار وآخرون. قال ابن معين: ثقة حجة. وقال أحمد بن محمد بن أبي بكر المقدمي: سمعت ابن المديني ذكر عمرة بنت عبد الرحمن ففخم أمرها، وقال: عمرة أحد الثقات، العلماء بعائشة، الأثبات فيها. ماتت سنة ١٠٣ هـ.\n(٢) الموطأ ٢/٦١٨ في البيوع، باب النهي عن بيع الثمر حتى يبدو صلاحه، وهو مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: قال الإمام مالك [١٣٤٢] كتاب البيوع - باب النهي عن بيع الثمار حتى يبدو صلاحها - عن أبي الرجال عن أمه عمرة «فذكرته» .\nقال الإمام الزرقاني: وصله ابن عبد البر من طريق خارجة بن عبد الله بن سليمان بن زيد بن ثابت، عن أبي الرجال، عن عمرة، عن عائشة. الشرح (٣/٣٣٦) .","vol":"1","page":469},{"text":"٢٩٢ - (ت د) أنس - ﵁ -: أنَّ رسولَ الله - ﷺ - نَهى عن بيع العِنَب حتَّى يَسْوَدَّ، وعن بيع الحبِّ حتَّى يشْتَدَّ. أخرجه الترمذي وأبو داود (١) . ⦗٤٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يتشد: اشتداد الحب: قُوَّتُه وصلابته، والحَبُّ: الطعام.\n_________\n(١) الترمذي رقم (١٢٢٨) في البيوع، باب ما جاء في كراهية بيع الثمرة حتى يبدو صلاحها، وأبو داود رقم (٣٣٧١) في البيوع، باب بيع الثمار قبل أن يبدو صلاحها، وقال الترمذي: حسن غريب، لا نعرفه مرفوعًا إلا من حديث حماد بن سلمة، وصححه ابن حبان والحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد عن عفان، وأبو داود (٣٣٧١) قال: حدثنا الحسن بن علي، قال: حدثنا أبو الوليد. وابن ماجة (٢٢١٧) قال: حدثنا محمد بن المثنى، قال: حدثنا حجاج. والترمذي (١٢٢٨) قال: حدثنا الحسن بن علي، قال: حدثنا أبو الوليد، وعفان، وسليمان بن حرب.\nخمستهم - حسن، وعفان، وأبو الوليد، وحجاج، وسليمان - قالوا: حدثنا حماد بن سلمة، عن حميد، فذكره.\nقلت: وحماد بن سلمة اعتمده مسلم من روايته عن ثابت، وأخرج له في الشواهد عن غيره.","vol":"1","page":469},{"text":"٢٩٣ - (ط) خارجة بن زيد [بن ثابت]- ﵁ - أنَّ أباه كان لا يبيع ثمارَه حتى تَطلُعَ الثُّرَيَّا. أخرجه «الموطأ» (١) .\nٍ\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الثريا تطلع طلوع الثريا في النصف الآخر من أيار، وحينئذ يبدو صلاح الثمر ويظهر.\n_________\n(١) الموطأ ٢/٦١٩ في البيوع، باب النهي عن بيع الثمار حتى يبدو صلاحها، وإسناده صحيح، وقد روى الإمام محمد بن الحسن الشيباني في \" الآثار \" ص (١٥٩) عن الإمام أبي حنيفة عن عطاء بن أبي رباح، عن أبي هريرة مرفوعًا \" إذا طلع النجم ذا صباح رفعت العاهة عن كل بلد \" وإسناده صحيح، وذكره المرتضى الزبيدي في \" عقود الجواهر المنيفة \" ١/٢١٢ بلفظ \" لا تباع الثمار حتى تطلع الثريا \" وأورده الحافظ ابن حجر في \" الفتح \" ٤/٣٣٠ من رواية أبي داود بلفظ \" إذا طلع النجم صباحًا رفعت العاهة عن كل بلد \"، ثم قال: وفي رواية أبي حنيفة عن عطاء: \" رفعت العاهة عن الثمار \". والنجم: هو الثريا وطلوعها صباحًا يقع في أول الصيف، وذلك عند اشتداد الحر في بلاد الحجاز، وابتداء نضج الثمار، فالمعتبر في الحقيقة النضج، وطلوع النجم علامة له، وقد بينه في الحديث بقوله: يتبين الأصفر من الأحمر. وروى أحمد في المسند رقم (٥٠١٢) من طريق عثمان بن عبد الله بن سراقة، سألت ابن عمر عن بيع الثمار، فقال: نهى رسول الله ﷺ عن بيع الثمار حتى تذهب العاهة، قلت: ومتى ذلك؟ قال: \" حتى تطلع الثريا \"، وأخرجه الشافعي ٢/١٦٧، والطحاوي، وإسناده صحيح، وصححه العلامة أحمد شاكر ﵀.\nنقول: ولا تغتر بما كتب الألباني عن رواية أبي حنيفة لهذا الحديث من تشغيب في كتابه \" الأحاديث الضعيفة \" رقم ٣٩٧، فإن تحامله على الإمام أقعده عن التماس الطرق والشواهد التي تؤكد صحته ونفي التضاد عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الإمام مالك [١٣٤٣] كتاب البيوع- باب النهي عن بيع الثمار حتى يبدو صلاحها - عن أبي الزناد عن خارجة.\nقلت: وقد تقدم من حديث زيد بن ثابت - ﵁ - مرفوعًا.","vol":"1","page":470},{"text":"<span data-type=\"title\" id=toc-132>الفرع الثاني: في بيع العرايا</span>\n٢٩٤ - (خ م ت د س) سهل بن أي حثمة (١) - ﵁ -: أنَّ رسولَ الله - ﷺ - نَهى عن بَيع الثَّمَر بالتَّمْر (٢)، ورَخَّص في العَرِيَّة أنْ تُبَاعَ بِخَرْصِها، يَأكُلُها أهْلُها رُطَبًا.\nوفي رواية عن سهلٍ ورافع بن خديج - ﵄ - أنَّ رسول الله - ﷺ - نَهى عن بيع المزَابَنَةِ: بيع الثَّمَرِ بالتَّمْر، إلا أصحابَ العرايا، فإنه أذِنَ لهم.\nوفي رواية عن بعض أصحاب رسول الله - ﷺ -، من أهل دَارِهِم - منهم سهل بن أبي حَثْمَة -، أنَّ رسول الله - ﷺ - نَهَى عن بيع الثَّمَرِ بالتَّمْر، وقال: ذلك الرِّبا، تلك المزابنة، إلا أنه رخَّص في بيع العرِيَّة: النَّخلةِ والنخلتين، يأخُذُها أهلُ البيت بِخَرْصًها تَمرًا، يأكلونها رُطُبًَا.\nوفي أخرى عن أصحاب رسول الله - ﷺ -: أنَّهم قالوا: رخَّص ⦗٤٧٢⦘ رسولُ الله - ﷺ - في بيع العَريَّةِ بخرصها تمرًا. هذه روايات البخاري ومسلم.\nولمسلم عن أصحاب النبي - ﷺ - مِن أهلِ دارِهِ، أنَّ رسول الله - ﷺ - نَهى - فذكر مثله - إلا أنَّه جَعَلَ مكان «الرِّبَا»: «الزَّبْنَ»، ووافقهما أبو داود على الأولى.\nوأخرجه الترمذي، وهذه روايته: قال: إن رافع بن خديج وسهل بن أبي حَثْمَة حدَّثَا بُشَيرَ (٣) بنَ يَسارٍ: أنَّ رسول الله - ﷺ - نَهَى عَنْ بَيْعِ الْمُزَابَنَةِ: الثَّمَر بالتَّمر، إلا أصحابَ العرايا، فإنه قد أذِنَ لهم، وعن العنبِ بالزَّبيبِ، وعن كل ثَمَرَةٍ بِخَرصِها.\nوأخرج النسائي الرواية الأولى، ورواية مسلم والترمذي (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بخرصها: الخرص: حزر الثمرة وتقديرها. ⦗٤٧٣⦘ المُزابنة: قد مر تفسير المزابنة في متون الأحاديث، وأصله من الزَّبْنِ: وهو الدفع، كأن كل واحد من المتبايعين يزبن صاحبه عن حقه، أي: يدفعه، وهو بيع الثمر في رؤوس النخل بالتمر.\n_________\n(١) كنية سهل أبو يحيى، وقيل: أبو محمد، واختلف في اسم أبيه. فقيل: عبد الله. وقيل: عبيد الله. وقيل: عامر بن ساعدة، ينتهي نسبه إلى النبيت بن مالك بن الأوس، الأنصاري الأوسي. ولد سنة ثلاث من الهجرة. توفي النبي ﷺ وهو ابن ثمان سنين، وتوفي سهل أول أيام معاوية.\n(٢) قال علي ملا القاري: بالمثلثة. أي: الرطب، قاله الزركشي، \" بالتمر \" بالفوقية. هكذا ضبط في نسخة السيد وغيرها من الأصول المصححة بالمثلثة في الأول، وبالفوقانيتين في الثاني، وكذا ضبطه الزركشي، وقال ابن حجر العسقلاني: الأول بالمثناة، والثاني بالمثلثة وعكسه.\n(٣) قال النووي: أما بشير: فبضم الباء الموحدة وفتح الشين، وأما يسار: فبالمثناة من تحت والسين المهملة، وهو بشير بن يسار المدني الأنصاري الحارثي مولاهم. قال يحيى بن معين: ليس هو بأخي سليمان بن يسار؛ قال محمد بن سعد: كان شيخًا كبيرًا فقيهًا. قد أدرك عامة أصحاب رسول الله ﷺ وكان قليل الحديث.\n(٤) البخاري ٥/٢٩٣ في البيوع، باب بيع الثمر على رؤوس النخل بالذهب والفضة، وفي الشرب، باب الرجل يكون له ممر أو شرب في حائط أو في نخل، وأخرجه مسلم رقم (١٥٤٠) في البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، والترمذي رقم (١٣٠٣) في البيوع، باب ما جاء في العرايا والرخصة في ذلك، وأبو داود رقم (٣٣٦٣) في البيوع، باب في بيع العرايا، والنسائي ٧/٢٦٨ في البيوع: باب بيع العرايا والرطب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤٠٢)، وأحمد (٤/٢) والبخاري (٣/٩٩) قال: حدثنا علي بن عبد الله، ومسلم (٥/١٥) قال: حدثنا عمرو الناقد، وابن نمير، وأبو داود (٣٣٦٣) قال: حدثنا عثمان بن أبي شيبة، والنسائي (٧/٢٦٨) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن.\n* وأخرجه البخاري (٣/١٥١) قال: حدثنا زكريا بن يحيى، ومسلم (٥/١٥) قال: حدثنا أبو بكر بن أبي شيبة، وحسن الحُلواني، والترمذي (١٣٠٣) قال: حدثنا الحسن بن علي الحُلواني الخلال، والنسائي (٧/٢٦٨) قال: أخبرنا الحسين بن عيسى.\nأربعتهم - زكريا، وأبو بكر، وحسن الحلواني، والحسين بن عيسى- قال زكريا: أخبرنا، وقال الآخرون: حدثنا أبو أسامة، قال: أخبرني الوليد بن كثير، قال: أخبرني بُشير بن يسار، مولى بني حارثة، أن رافع بن خَديج، وسهل بن أبي حَثْمَة حدثاه، فذكراه.\n* وأخرجه مسلم (٥/١٤) قال: حدثنا عبد الله بن مَسْلَمَة القعنبي، قال: حدثنا سليمان - يعني ابن بلال، عن يحيى - وهو ابن سعيد-، عن بُشير بن يسار، عن بعض أصحاب رسول الله - ﷺ - من أهل دارهم، منهم سهل، فذكره.\n* وأخرجه مسلم (٥/١٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث، (ح) وحدثنا ابن رمح، قال: أخبرنا الليث، (ح) وحدثنا محمد بن المثنى، وإسحاق بن إبراهيم، وابن أبي عمر، جميعًا عن الثقفي، والنسائي (٧/٢٦٨) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث، كلاهما - الليث، وعبد الوهاب الثقفي- عن يحيى بن سعيد، عن بُشير بن يسار، عن أصحاب رسول الله - ﷺ -، فذكروه.\n* وفي رواية الثقفي: عن بعض أصحاب رسول الله - ﷺ - من أهل داره.\n* رواية الوليد بن كثير، عن بشير بن يسار: «أنَّ رسول الله - ﷺ - نهى عن المُزَابَنَةِ: بيعُ الثمر بالتمر إلا أصحاب العرايا فإنه أَذِنَ لهم» . عدا رواية الوليد عند الترمذي (١٣٠٣) زاد فيها: «... وعن بيع العنب بالزبيب، وعن كل ثمر بخرصه» . * وفي رواية عبد الله بن محمد بن عبد الرحمن، عن سفيان، عند النسائي (٧/٢٦٨): أن النبي - ﷺ - نهى عن بيع الثمر حتى يبدو صلاحه، ورخص في العرايا أن العرايا تباع بخرصها يأكُلُها أهلها رُطبًا» .\n* وفي رواية سليمان بن بلال، عند مسلم (٥/١٤): «أن رسول الله - ﷺ - نهى عن بيع الثمر بالتمر. وقال: ذلك الربا. تلك المُزَابَنة. إلا أنه رخص في بيع العَرِيَّةِ: النخلة والنخلتين يأخذها أهل البيت بخرصها تمرًا يأكلونها رُطبًا» .","vol":"1","page":471},{"text":"٢٩٥ - (خ م ط د س ت) زيد بن ثابت - ﵁ -: أن رسول الله - ﷺ - رَخَّصَ لصاحب الْعَرِيَّةِ: أن يَبيعَها بِخَرصها من التَّمْر.\nوفي أخرى: رخَّص في العرية يأخذها أهل البيت بخرصِها تَمرًا، يأكلونها رُطبًا.\nقال يحيى بن سعيد: والعَرِيَّةُ: النَّخْلَةُ تُجْعَلُ لِلْقَومِ فَيبيعونها بخرصِها تَمرًا.\nوقال في أخرى: العَريَّةُ: أن يشتري الرجل ثمر النَّخلات لطعام أهله رُطبًا بِخرصِها تمرًا. هذه روايات البخاري ومسلم، ووافقهما الترمذي على الرواية الأولى.\nوللترمذي أيضًا: أنه نهى عن الْمُحَاقَلَة والْمُزَابَنَةِ، إلا أنه أذِنَ لأهلِ العرايا أنْ يَبِيعُوها بِمثْلِ خَرْصِها.\nورواية أبي داود: أنَّ النبي - ﷺ - رَخَّص في بَيْع العَرايَا بِالتَّمر والرُّطبِ، وأخرج النسائي نحوًا من هذه الروايات (١) . ⦗٤٧٤⦘\nٍ\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n المحاقلة قد مر تفسيرها في متن الحديث، وهي مفاعلة من الحقل، وهو الأرض المعدة للزراعة، ويسميه العراقيون: القراح، وقد ذكر في الحديث: \" أنها كراء الأرض بالحنطة \" وقيل: هي المزارعة بالثلث والربع، وأقل من ذلك أو أكثر، وقيل: هي بيع الطعام في سنبله بالبر، وإنما وقع الحزر في المحاقلة والمزابنة لأنهما من الكيل، ولا يجوز شيء من الوزن والكيل إذا كانا من جنس واحد، إلا مثلًا بمثل، يدًا بيد، وهذا مجهول لا يدرى: أيهما أكثر؟ وفيه النَّساء.\nوقيل: الحقل: الزرع إذا تشعب قبل أن تغلظ سوقه، فإن كانت المحاقلة من هذا، فهو بيع الزرع قبل إدراكه.\n_________\n(١) البخاري ٤/٣٢٠ و٣٢١ في البيوع، باب بيع المزابنة، وفي الشرب، باب الرجل يكون له ممر أو شرب في حائط، وأخرجه مسلم رقم (١٥٣٩) في البيوع، باب تحريم بيع الرطب بالتمر إلا في ⦗٤٧٤⦘ العرايا، وأبو داود رقم (٣٣٦٢) في البيوع، باب في بيع العرايا، والنسائي في البيوع ٧/٢٦٧، ٢٦٨، باب بيع العرايا بخرصها تمرًا، وبيع العرايا بالرطب، والترمذي رقم (١٣٠٢) في البيوع، باب ما جاء في العرايا والرخصة في ذلك، والموطأ ٢/٦٢٠ في البيوع، باب ما جاء في بيع العرية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في الموطأ (٣٨٣)، وأحمد (٢/٥) (٥/١٨٢) قال: حدثنا إسماعيل، قال: حدثنا أيوب، وفي (٥/١٨٦) قال: حدثنا عبد الرحمن، قال: حدثنا مالك. وفي (٥/١٨٨) قال: حدثنا محمد بن عبيد، قال: حدثنا عُبيد الله. وفي (٥/١٩٠) قال: حدثنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد. والبخاري (٣/٩٦) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد، عن أيوب، وفي (٣/٩٩) قال: حدثنا عبد الله بن مسلمة قال: حدثنا مالك. وفي (٣/١٠٠) قال: حدثنا محمد، قال: أخبرنا عبد الله، قال: أخبرنا موسى بن عقبة. وفي (٣/١٥١) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان، عن يحيى بن سعيد، ومسلم (٥/١٣، ٥/١٤) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك.\n(ح) وحدثنا يحيى بن يحيى، قال: أخبرنا سُليمان بن بلال، عن يحيى بن سعيد. (ح) وحدثناه محمد بن المثنى، قال: حدثنا عبد الوهاب، قال: سمعت يحيى بن سعيد. (ح) وحدثناه يحيى بن يحيى، قال: أخبرنا هُشيم، عن يحيى بن سعيد. (ح) وحدثناه محمد بن رُمح بن المهاجر، قال: حدثنا الليث، عن يحيى بن سعيد، (ح) وحدثنا ابن نُمير، قال: حدثنا أبي، قال: حدثنا عُبيد الله. (ح) وحدثناه ابن المثنى، قال: حدثنا يحيى بن سعيد، عن عُبيد الله. (ح) وحدثنا أبو الربيع، وأبو كامل، قالا: حدثنا حماد، عن أيوب، (ح) وحدثنيه علي بن حُجر، قال: حدثنا إسماعيل، عن أيوب، وابن ماجة (٢٢٦٩) قال: حدثنا محمد بن رُمح، قال: أنبأنا الليث بن سعد، عن يحيى بن سعيد، والترمذي (١٣٠٢) قال: حدثنا قُتيبة، قال: حدثنا حماد بن زيد، عن أيوب، والنسائي (٧/٢٦٧) قال: أخبرنا عُبيد الله بن سعيد، قال: حدثنا يحيى، عن عُبيد الله. (ح) وحدثنا عيسى بن حماد، قال: حدثنا الليث، عن يحيى بن سعيد، خمستهم - مالك، وأيوب، وعبيد الله، ويحيى، وموسى- عن نافع.\n٢ - وأخرجه الحميدي (٣٩٩، ٦٢٢) قال: حدثنا سفيان، وأحمد (٥/١٨٢) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي، وفي (٢/٨) (٥/١٨٢) قال: حدثنا سفيان. وفي (٥/١٩٢) قال: حدثنا محمد بن يزيد، أنبأنا سفيان بن حسين، والدارمي (٢٥٦١) قال: أخبرنا محمد بن يوسف، عن الأوزاعي، والبخاري (٣/٩٨) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل، ومسلم (٥/١٢) قال: حدثنا يحيى بن يحيى، قال: أخبرنا سفيان بن عيينة. (ح) وحدثنا ابن نُمير، وزهير بن حرب، قالا: حدثنا سفيان. وفي (٥/١١٣) قال: حدثني محمد بن رافع، قال: حدثنا حُجين بن المثنى، قال: حدثنا الليث، عن عقيل. وابن ماجة (٢٢٦٨) قال: حدثنا هشام بن عمار، ومحمد بن الصبّاح، قالا: حدثنا سفيان بن عيينة، والنسائي (٧/٢٦٦، ٧/٢٦٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان، وفي (٧/٢٦٧) قال: أخبرنا أبو داود، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح، خمستهم - سفيان بن عيينة، والأوزاعي، وسفيان بن حسين، وعقيل، وصالح بن كيسان- عن الزهري، عن سالم بن عبد الله بن عمر.\nكلاهما - نافع، وسالم- عن عبد الله بن عمر فذكره.\nالمحاقلة: قد مر تفسيرها في متن الحديث، وهي مفاعلة من الحقل، وهو الأرض المعدة للزراعة، ويسميه العراقيون: القَراحَ، وقد ذكر في الحديث: «أنها كراء الأرض بالحنطة» وقيل: هي المزارعة بالثلث والربع، وأقل من ذلك أو أكثر، وقيل: هي بيع الطعام في سنبله بالبر، وإنما وقع الحزر في المحاقلة والمزابنة لأنهما من الكيل، ولا يجوز شيء من الوزن والكيل إذا كانا من جنس واحد، إلا مثلًا بمثل، يدًا بيد، وهذا مجهول لا يدرى، أيهما أكثر؟ وفيه النَّساء.\nوقيل: الحقل: الزرع إذا تشعب قبل أن تغلظ سوقه، فإن كانت المحاقلة من هذا، فهو بيع الزرع قبل إدراكه.","vol":"1","page":473},{"text":"٢٩٦ - (خ م ط ت د س) أبو هريرة - ﵁ -: أن رسول الله - ﷺ - رَخَّص في بَيع العرايا بِخَرصِها من التَّمرِ فيما دون خمسةِ أوْسُق، أو في خمسة أوسق (١) . ⦗٤٧٥⦘\nشَكَّ داودُ بنُ الحصَيْنِ في «خمسة» أو «دون خمسة» أخرجه الجماعة (٢) .\n_________\n(١) قال الحافظ في \" الفتح \" ٤/٣٢٣: وقد اعتبر من قال بجواز بيع العرايا بمفهوم هذا العدد، ومنعوا ما زاد عليه واختلفوا في جواز الخمسة لأجل الشك المذكور، والخلاف عند المالكية والشافعية، والراجح عند المالكية: الجواز في الخمسة فما دونها، وعند الشافعية: الجواز فيما دون الخمسة ولا يجوز في الخمسة، وهو قول الحنابلة وأهل الظاهر، فمأخذ المنع أن الأصل التحريم، وبيع العرايا رخصة، فيؤخذ منه بما يتحقق منه الجواز، ويلغى ما وقع فيه الشك.\n(٢) البخاري ٤/٣٢٣ في البيوع، باب بيع الثمر على رؤوس النخل بالذهب والفضة، وفي الشرب: باب الرجل يكون له ممر، وأخرجه مسلم رقم (١٥٤١) في البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، وأبو داود رقم (٣٣٦٤) في البيوع، باب في مقدار العرية، والنسائي ٧/٢٦٨ في البيوع، باب بيع العرايا بالرطب، والترمذي رقم (١٣٠١) في البيوع، باب ما جاء في العرايا والرخصة في ذلك، والموطأ ٢/٦٢٠ في البيوع، باب ما جاء في بيع العرية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٣٨٣) وأحمد (٢/٢٣٧) قال: حدثنا عبد الرحمن. والبخاري (٣/٩٩) قال: حدثنا عبد الله بن عبد الوهاب. وفي (٣/١٥١) قال: حدثنا يحيى بن قزعة. ومسلم (٥/١٥) قال: حدثنا عبد الله بن مسلمة بن قعنب. (ح) وحدثنا يحيى بن يحيى، وأبو داود (٣٣٦٤) قال: حدثنا عبد الله بن مسلمة، والترمذي (١٣٠١) قال: حدثنا أبو كُريب. قال: حدثنا زيد بن حباب. (ح) وحدثنا قتيبة. والنسائي (٧/٢٦٨) قال: أخبرنا إسحاق بن منصور، ويعقوب بن إبراهيم، عن عبد الرحمن. سبعتهم - عبد الرحمن بن مهدي، وعبد الله بن عبد الوهاب، ويحيى بن قزعة، وعبد الله بن مسلمة، ويحيى ابن يحيى، وزيد بن حباب، وقتيبة- عن مالك-، عن داود بن الحصين، عن أبي سفيان مولى ابن أبي أحمد، فذكره.","vol":"1","page":474},{"text":"<span data-type=\"title\" id=toc-133>الفرع الثالث: في المحاقلة والمزابنة والمخابرة وما يجري معها</span>\n٢٩٧ - (خ م ط س) أو سعيد الخدري - ﵁ - قال: نهى رسول الله - ﷺ - عن الْمُزَابَنَةِ والْمُحَاقلة، والمزابنة: اشتراء التَّمرِ في رؤوس النخل، والمحاقلة: كِراءُ الأرض. هذه رواية البخاري ومسلم.\nوعند «الموطأ»: المزابنةُ: اشتراء الثَّمَرِ بالتَّمْر في رُؤوس النخل، والمحاقلة: كراء الأرض بالحنطة.\nوعند النسائي: نهى رسول الله - ﷺعن المحاقلة والمزابنة ولم يَزِدْ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أوْسُق: الوَسق: وجمعه أوسق على القلة: ستون صاعًا بصاع رسول الله - ﷺ -، وهو خمسة أرطال وثلث، أو ثمانية أرطال، على اختلاف ⦗٤٧٦⦘ المذهبين، فيكون الوسق ثلاثمائة رطل وعشرين رطلًا، أو أربعمائة رطل وثمانين رطلًا.\n_________\n(١) البخاري ٤/٣٢٢ في البيوع، باب بيع المزابنة، ومسلم رقم (١٥٤٦) في البيوع، باب كراء الأرض، والموطأ ٢/٦٢٥ في البيوع، باب ما جاء في المزابنة والمحاقلة، والنسائي في المزارعة ٧/٣٩، باب النهي عن كراء الأرض بالثلث والربع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٩٥)، قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح، والبخاري (٣/٩١) قال: حدثنا سعيد بن عُفير، قال: حدثني الليث، قال: حدثني عُقيل، وفي (٧/١٩٠) قال: حدثنا يحيى بن بُكير، قال: حدثنا الليث، عن يونس. وفي الأدب المفرد (١١٧٥) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث، قال: حدثني يونس، ومسلم (٥/٣) قال: حدثنا أبو الطاهر، وحَرْملة بن يحيى، قالا: أخبرنا ابن وهب، قال: أخبرني يونس. (ح) وحدثنيه عمرو الناقد، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح، وأبو داود (٣٣٧٩) قال: حدثنا أحمد بن صالح، قال: حدثنا عَنبَسَة، قال: حدثنا يونس. والنسائي (٧/٢٦٠) قال: أخبرنا إبراهيم بن يعقوب بن إسحاق، قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، عن عُقيل. وفي (٧/٢٦٠) أيضًا قال: أخبرنا يونس بن عبد الأعلى، والحارث بن مسكين، قراءة عليه، وأنا أسمع، عن ابن وهب، قال: أخبرني يونس، وفي (٧/٢٦١) قال: أخبرنا أبو داود، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح.\nثلاثتهم - صالح، وعقيل، ويونس بن يزيد- عن ابن شهاب الزُّهري، قال: أخبرني عامر بن سعد، فذكره.","vol":"1","page":475},{"text":"٢٩٨ - (م ت س) أبو هريرة - ﵁ - قال: «نهى رسول الله - ﷺ - عن المحاقلة والمزابنة»، أخرجه مسلم والترمذي والنسائي (١) .\n_________\n(١) مسلم رقم (١٥٤٥) في البيوع، باب كراء الأرض، والترمذي رقم (١٢٢٤) في البيوع، باب ما جاء في النهي عن المحاقلة والمزابنة، والنسائي ٧/٣٩ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة أبو سلمة:\nأخرجه أحمد (٢/٤٨٤)، والنسائي (٧/٣٩) قال: أخبرنا عمرو بن علي، كلاهما - أحمد، وعمرو - قالا: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن سعد بن إبراهيم، عن عمر بن أبي سلمة، عن أبيه، فذكره.\n- ورواه عنه ابن سيرين:\nأخرجه أحمد (٢/٤٩١) قال: حدثنا محمد بن جعفر، قال: أخبرنا هشام، وفي (٢/٥٢١) قال: حدثنا عبد الصمد، قال: حدثنا أبي، قال: حدثنا أيوب، والبخاري (٣/٩١) قال: حدثنا قتيبة، قال: حدثنا عبد الوهاب، قال: حدثنا أيوب.\nكلاهما - هشام بن حسان، وأيوب- عن محمد بن سيرين، فذكره.\n* رواية عبد الوارث والد عبد الصمد مختصرة على: «أنَّ النبي - ﷺ - نهى عن بيعتين: اللَّمْس وَالنّبَاذِ» .\n- ورواه عنه أبو صالح:\nأخرجه أحمد (٢/٣٨٠) قال: حدثنا سليمان بن داود الهاشمي. قال: أنبأنا أبو زبيد، عن الأعمش. وفي (٢/٣٩١) قال: حدثنا أسود، قال: حدثنا شريك، عن سهيل، وفي (٢/٤١٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب، يعني ابن عبد الرحمن، عن سهيل بن أبي صالح، ومسلم (٥/٢، ٢١) قال: حدثنا قتيبة ابن سعيد، قال: حدثنا يعقوب، يعني ابن عبد الرحمن، عن سُهيل بن أبي صالح، وأبو داود (٤٠٨٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، عن الأعمش، والترمذي (١٢٢٤، ١٧٥٨) قال: حدثنا قتيبة. قال: حدثنا يعقوب بن عبد الرحمن الإسكندراني، عن سهيل بن أبي صالح.\nكلاهما - سليمان الأعمش، وسهيل- عن أبي صالح، فذكره.\n* الروايات مطولة ومختصرة.","vol":"1","page":476},{"text":"٢٩٩ - (خ) ابن عباس - ﵄ - قال: «نهى رسول الله - ﷺ - عن المحاقلة والمزابنة» . أخرجه البخاري (١) .\n_________\n(١) في البيوع ٤/٣٢٢ باب بيع المزابنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٤) (١٩٦٠)، والبخاري (٣/٩٩) قال: حدثنا مُسدَّد. كلاهما - أحمد، ومسدد- قالا: حدثنا أبو معاوية، قال: حدثنا الشيباني، عن عكرمة، فذكره.","vol":"1","page":476},{"text":"٣٠٠ - (خ م ط د ت س) عبد الله بن عمر - ﵄ -: أنَّ رسول الله - ﷺ - نهى عن المزابنة، والمزابنة: بَيْعُ الثَّمَرِ بالتَّمر (١) كيلًا، وبَيْعُ الْكَرمِ بالزَّبيبِ كَيلًا.\nوفي رواية قال: نهى رسول الله ﷺ عن المزابنة: أن يبيع الرجل ثمر حائطه، إن كان نخلًا بتمرٍ كيلًا، وإن كان كرمًا: أن يبيعه بزبيبٍ كيلًا، وإن كان زرعًا: أن يبيعه بكيل طعام، نهى عن ذلك كله. ⦗٤٧٧⦘\nوفي أخرى: أن رسول الله ﷺ نهى عن المزابنة، قال: \" والمزابنة: أن يباع ما في رؤوس النخل بتمر مسمى، إن زاد فلي، وإن نقص فعلي\" هذه روايات البخاري ومسلم\nوزاد مسلم في بعضها، وعن كل ثمر بخرصة.\nوأخرجه الموطأ أيضًا قال: نهى عن المزابنة؟ والمزابنة أن يبيع الثمر بالتمر كيلًا، والكرم بالزبيب كيلًا.\nوأخرجه الترمذي، أنَّ رسول الله - ﷺ - نهى عن المحاقلة والمزابنة ولم يَزِد. وأخرجه أبو داود وقال: نهى النبي - ﷺ - عن بيع الثمر بالتمر كيلًا، وعن بيع العنب بالزبيب كيلًا، وعن بيع الزرع بالحنطة كيلًا.\nوأخرج النسائي الرواية الأولى والأخيرة من روايات البخاري ومسلم (٢) .\n_________\n(١) قال الزركشي: الأول بمثلثة. والثاني بمثناة، وعكسه إن أريد بالبيع والشراء، مأخوذ من الزبن، وهو الدفع، وكأن كل واحد من المتبايعين في الغبن يدفع الآخر عن حقه، وحاصلها عن الشافعي: بيع مجهول بمجهول، أو بمعلوم من جنس الربا في نقده، وخالفه مالك في القيد الآخر، فقال: سواء كان ربويًا أو غير ربوي.\n(٢) البخاري ٤/٣١٥ في البيوع، باب بيع الزبيب بالزبيب و٣٢١، باب بيع المزابنة، وباب بيع الزرع بالطعام كيلًا، وأخرجه مسلم رقم (١٥٤٢) في البيوع، باب تحريم بيع الرطب بالتمر إلا في العرايا، وأبو داود رقم (٣٣٦١) في البيوع، باب في المزابنة، والنسائي ٧/٢٦٦ في البيوع، باب بيع الكرم بالزبيب، والترمذي رقم (١٣٠٠) في البيوع، باب ما جاء في العرايا والرخصة، والموطأ في البيوع: باب ما جاء في المزابنة والمحاقلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٣٨٦)، وأحمد (٢/٥) (٤٤٩٠) قال: حدثنا إسماعيل، قال: أخبرنا أيوب، وفي (٢/٧) (٤٥٢٨) (٢/٦٣) (٥٢٩٧) قال: حدثنا عبد الرحمن، عن مالك. وفي (٢/١٦) (٤٦٤٧) قال: حدثنا يحيى، عن عُبيد الله، وفي (٢/٦٤) (٥٣٢٠) قال: حدثنا عبد الوهاب بن عبد المجيد، عن أيوب، وفي (٢/١٢٣) (٦٠٥٨) قال: حدثنا يونس، قال: حدثنا ليث، وعبد بن حميد (٧٧٤) قال: حدثني سليمان ابن حرب، قال: حدثنا حماد بن زيد، عن أيوب، والبخاري (٣/٩٦) قال: حدثنا إسماعيل، قال: حدثنا مالك. (ح) وحدثنا أبو النعمان، قال: حدثنا حماد بن زيد، عن أيوب، وفي (٣/٩٨) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، وفي (٣/١٠٢) قال: حدثنا قتيبة، قال: حدثنا الليث. ومسلم (٥/١٥) قال: حدثنا يحيى بن يحيى التميمي، قال: قرأتُ على مالك.\n(ح) وحدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نُمير، قالا: حدثنا محمد بن بشر، قال: حدثنا عُبيد الله. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا ابن أبي زائدة، عن عُبيد الله. (ح) وحدثني يحيى بن معين، وهارون بن عبد الله، وحسين بن عيسى، قالوا: حدثنا أبو أسامة، قال: حدثنا عُبيد الله. (ح) وحدثني علي بن حُجر السعدي، وزهير بن حرب، قالا: حدثنا إسماعيل، وهو ابن إبراهيم، عن أيوب، وفي (٥/١٦) قال: حدثناه أبو الربيع، وأبو كامل، قالا: حدثنا حماد، قال: حدثنا أيوب، (ح) وحدثنا قُتيبة بن سعيد، قال: حدثنا ليث.\n(ح) وحدثني محمد بن رُمح، قال: أخبرنا الليث. (ح) وحدثنيه أبو الطاهر، قال: أخبرنا ابن وهب، قال: حدثني يونس، (ح) وحدثناه ابن رافع، قال: حدثنا ابن أبي فُديك، قال: أخبرني الضحاك. (ح) وحدثنيه سويد بن سعيد، قال: حدثنا حفص بن ميسرة، قال: حدثني موسى بن عقبة. وأبو داود (٣٣٦١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن أبي زائدة، عن عُبيد الله. وابن ماجة (٢٢٦٥) قال: حدثنا علي بن محمد، قال: أنبأنا الليث بن سعد. والنسائي (٧/٢٦٦) قال: أخبرني زياد بن أيوب، قال: حدثنا ابن عُليَّة، قال: حدثنا أيوب، (ح) وأخبرنا قُتيبة، عن مالك. وفي (٧/٢٧٠) قال: أخبرنا قتيبة، قال: حدثنا الليث.\nسبعتهم عن نافع مولى ابن عمر «فذكره» .","vol":"1","page":476},{"text":"٣٠١ - (خ م ت د س) جابر بن عبد الله - ﵄ - قال: نهى النبي - ﷺ - عن المُخابَرَةِ والمحاقلة، وعن المزابنة، وعن بيع الثِّمر حتى يَبدُوَ صلاحُه، وأن لا يُباعَ إلا بالديِّنار والدّرهَم، إلا العَرايَا، وفي رواية: وعَن ⦗٤٧٨⦘ بَيع الثَّمَرةِ حتَّى تُطْعِمَ.\nقال عطاء: فَسَّرَ لنا ذلك جابر قال: أمَّا المُخابرة، فالأرض البيضاء يدفَعُها الرَّجُلُ إلى الرجل، فَيُنفِقُ فيها. ثم يأخذ من الثمر.\nوزَعَمَ أنَّ: المزابنة بيعُ الرطب في النخل بالتَّمْرِ كَيلًا.\nوالمحاقَلَة في الزرع على نحو ذلك، يبيعُ الزرع القائم بالحب كيلًا.\nوفي أخرى قال: نهى عن المحاقلة والمزابنة والمخابرة، وأن يشتريَ النخل حتى يُشْقِهَ.\nو«الإشقاه»: أن يحمَرَّ أو يصْفَرَّ، أو يُؤكل منه شيءٌ، والمحاقلة: أن يُباع الحقلُ بكيلٍ من الطعام مَعلوم، والمزابنة: أن يباع النخل بأوساقٍ من التمر. والمخابرة (١): بالثُّلُثِ والربع، وأشباه ذلك.\nقال زيد بن أبي أُنَيْسَةَ: قلت لعطاء: أسَمعْتَ جابرًا يذكُرُ هذا عن رسول الله - ﷺ -؟ قال: نعم. هذه روايات البخاري ومسلم.\nولمسلم أيضًا قال: نهى رسول الله - ﷺ - عن المزابنة والمحاقلة والمخابرة، وعن بيع الثمر حتى تُشقِحَ، قال: قلت لسعيد: ما تُشقِحُ؟ قال: تَحْمَارُّ، أو تَصفارُّ، ويؤكلُ منها. ⦗٤٧٩⦘ ووافقه البخاري على الفصل الأخير، دون الأول من هذه الرواية.\nوفي أخرى له قال: نهى عن المحاقلة، والمزابنة، والمعاومَةِ، والمخابرة، قال: بيع السنين هي المعاومة، وعن الثُّنْيَا، ورخَّص في العرايا.\nوفي أخرى: أن النبي - ﷺ - نهى عن بيع السنين، وأخرجه الترمذي قال: نهى رسول الله - ﷺ - عن المحاقلة، والمزابنة، والمخابرة، والثُّنْيَا، إلا أن يُعْلَم. وفي أخرى قال: نهى عن المحاقلة، والمزابنة، والمخابرة، والمعاومة، ورخَّص في العرايا.\nوأخرجه أبو داود، أن النبي - ﷺ -: نهى عن بيع السنين، ووَضَعَ الجوائح.\nوفي أخرى له، أن النبي - ﷺ -: نهى عن المعاومة، وقال أحدُ رُوَاتِه: بيع السنين.\nوفي أخرى له قال: نهى رسول الله - ﷺ - عن المحاقلة، والمخابرة، والمزابنة، والمعاومة.\nزاد في رواية: وبيعِ السنين، ثم اتُّفقا، وعن الثُّنْيَا، ورَّخص في العرايا.\nوفي أخرى له وللنسائي، قال: نهى عن المزابنة والمحاقلة، وعن الثُّنْيَا، إلا أنْ يُعْلَم.\nوفي أخرى للنسائي: نهى عن المزابنة والمحاقلة، وبيع الثمر حتى ⦗٤٨٠⦘ يُطْعِمَ، إلا العرايا.\nوفي أخرى له قال: نهى رسول الله - ﷺ -: عن المزابنة، والمحاقلة والمُخَاضَرَةِ والمخابرة.\nقال: «المخاضرة: بيعُ الثَّمَر قَبُلَ أنْ يَزهُوَ، والمخابرةُ: بَيْعُ الكُدْسِ (٢) بكذا وكذا صاعًا» . وله في أخرى: نهى عن بيع الثمر سنين، لم يَزِدْ.\nوأخرج نحو الرواية الأولى، وفي أخرى: نهى عن بيع السِّنين (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n المخابرة: المزارعة على نصيب معين، من الخبار، وهي الأرض اللينة، وقيل: إن أصلها من خيبر؛ لأن رسول الله - ﷺ - أقرَّ خيبر في يد أهلها: على النصف من ثمارهم وزرعهم، فقيل: خابرهم، أي: عاملهم في خيبر.\nيُشِقه: قد جاء في متن الحديث تفسيره، قال: والإشقاه: أن يحمرَّ أو يصفر، وهو من أشقح يُشْقِحُ: إذا صار كذلك، فأبدل من الحاء هاء لتقاربهما. ⦗٤٨١⦘\nالمعاومة: بيع النخل والشجر المثمر سنتين أو ثلاثًا، ونحو ذلك، يقال: عاومت النخلة: إذا حملت سنة، ولم تحمل أخرى.\nبيع السنين: بيع الثمرة للسنين: هو أن يبيعها لأكثر من سنة في عقد واحد، وهو بيع غَرَر؛ لأنه بيع ما لم يخلقه الله تعالى بعد.\nالثُّنيا إلا أن تعلم: الثنيا: أن يستثني من المبيع شيئًا مجهولًا، فيفسد البيع، وقيل: هو أن يبيع الشيء جزافًا، فلا يجوز أن يستثني منه شيئًا قلَّ أو كثر، وتكون الثُّنْيَا في المزارعة: أن يستثني بعد النصف أو الثلث كيلًا معلومًا.\n_________\n(١) والمخابرة: كراء الأرض، أي إجارتها بالثلث والربع، والواو بمعنى أو، قال ابن حجر: والمعنى: أن يعطي الرجل أرضه لغيره ليزرعها، والبذر والعمل من الزارع ليأخذ صاحب الأرض ربع الغلة أو ثلثها من الخضرة - بالضم - أي: النصيب. وإنما فسد لجهالة الأجرة ولكونها معدومة.\n(٢) الكدس - بضم الكاف وفتحها - العرمة من الطعام والتمر ونحوه.\n(٣) البخاري ٥/٣٩ في الشرب، باب الرجل يكون له ممر أو شرب في حائط، ومسلم رقم (١٥٣٦) في البيوع، باب النهي عن المحاقلة والمزابنة، والترمذي رقم (١٢٩٠) في البيوع، باب ما جاء في النهي عن الثنيا، وإسناده صحيح، وقال الترمذي: حسن صحيح غريب. ورقم (١٣١٣) في البيوع، باب ما جاء في المخابرة والمعاومة وقال: حديث حسن صحيح. وأبو داود رقم (٣٣٧٤) و(٣٣٧٥) وإسنادهما صحيحان، وفي البيوع، باب في بيع السنين، والنسائي في البيوع، باب بيع الزرع بالطعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن جابر، عطاء، وأبو الزبير:\nأخرجه الحميدي (١٢٩٢) قال: حدثنا سفيان. وأحمد (٣/٣٦٠) قال: حدثنا قتيبة، قال: حدثنا المفضل بن فضالة، وفي (٣/٣٨١) قال: حدثنا يحيى بن زكريا، قال: أخبرنا حجاج. وفي (٣/٣٩٢) قال: حدثنا أبو سعد الصاغاني، محمد بن مُيَسَّر. والبخاري (٣/٩٩) قال: حدثنا يحيى بن سليمان، قال: حدثنا ابن وَهب. وفي (٣/١٥١) قال: حدثنا عبد الله بن محمد، قال: حدثنا ابن عيينة، وفي (٢/١٥٧) قال: حدثنا عبد الله بن يوسف، قال: حدثني الليث، قال: حدثني خالد بن يزيد، ومسلم (٥/١٧) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وزهير بن حرب، قالوا جميعًا: حدثنا سفيان بن عيينة. (ح) وحدثنا عبد بن حميد، قال: أخبرنا أبو عاصم. (ح) وحدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا مخلد بن يزيد الجزري. وأبو داود (٣٣٧٣) قال: حدثنا إسحاق بن إسماعيل الطالقاني، قال: حدثنا سفيان، وابن ماجة (٢٢١٦) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان. والنسائي (٧/٣٧، ٢٦٣) قال: أخبرنا قتيبة، قال: حدثنا المفضل، وفي (٧/٢٦٣) قال: حدثنا محمد بن منصور، قال: حدثنا سفيان، وفي (٧/٢٧٠) قال: حدثنا عبد الحميد بن محمد، قال: حدثنا مخلد بن يزيد.\nثمانيتهم - سفيان، والمفضل، وحجاج، والصاغاني، وابن وهب، وخالد بن يزيد، وأبو عاصم، ومخلد بن يزيد- عن ابن جُريج.\n* رواية المفضل، وحجاج، وابن وهب، وأبي عاصم، عن ابن جريج، عن عطاء، وأبي الزبير، عن جابر.\n* ورواية سفيان، وخالد بن يزيد، ومخلد، عن ابن جريج، عن عطاء، عن جابر (ليس فيها أبو الزبير) .\n* ورواية محمد بن ميسر، عن ابن جريج، عن أبي الزبير، لم يذكر عطاء.\n* رواية حجاج عند أحمد (٣/٣٨١) فيها زيادة: «وأن تُباعَ سنتين، أو ثلاثًا» .\n* الروايات مطولة ومختصرة.\n- ورواه عن جابر، أبو الزبير، وسعيد بن ميناء:\n١ - أخرجه أحمد (٣/٣١٣) قال: حدثنا إسماعيل، وفي (٣/٣٦٤) قال: حدثنا عفان، قال: حدثنا حماد ابن زيد، ومسلم (٥/١٨) قال: حدثنا عبيد الله بن عمر القواريري، ومحمد بن عبيد الغبري، قالا: حدثنا حماد بن زيد. (ح) وحدثناه أبو بكر بن أبي شيبة، وعلي بن حُجر، قالا: حدثنا إسماعيل - وهو ابن علية - وأبو داود (٣٣٧٥) قال: حدثنا مسدد، قال: حدثنا حماد، وفي (٣٤٠٤) قال: حدثنا أحمد بن حنبل، قال: حدثنا إسماعيل. (ح) وحدثنا مسدد، أن حمادًا وعبد الوارث حدثاهم، وابن ماجة (٢٢٦٦) قال: حدثنا أزهر بن مروان، قال: حدثنا حماد بن زيد، والترمذي (١٣١٣) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوههاب الثقفي، والنسائي (٧/٢٩٦) قال: أخبرنا علي بن حُجر، قال: حدثنا إسماعيل بن إبراهيم، (ح) وأخبرنا زياد بن أيوب، قال: حدثنا ابن علية، أربعتهم -إسماعيل بن إبراهيم بن علية، وحماد بن زيد، وعبد الوارث، وعبد الوهاب الثقفي- عن أيوب.\n* رواية إسماعيل بن علية، وعبد الوارث، وعبد الوهاب، عن أيوب عن أبي الزبير فذكره، ولم يذكروا سعيد بن ميناء.\n* ورواية حماد بن زيد، عن أيوب، عن أبي الزبير، وسعيد بن ميناء، فذكراه.\n٢ - وأخرجه أحمد (٣/٣٥٦) قال: حدثنا يونس، قال: حدثنا حماد، عن أبي الزبير، فذكره.\n٣ - وأخرجه أحمد (٣/٣٩١) قال: حدثنا عفان، ومسلم (٥/١٨) قال: حدثنا عبد الله بن هاشم، قال: حدثنا بهز.\nكلاهما - عفان، وبهز- قالا: حدثنا سليم بن حيان، عن سعيد بن ميناء، فذكره.\n- ورواه عن جابر أبو الوليد المكي:\nأخرجه مسلم (٥/١٧) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن أحمد بن أبي خلف، كلاهما عن زكريا بن عدي، قال: أخبرنا عبيد الله، عن زيد بن أبي أنيسة، قال: حدثنا أبو الوليد المكي، وهو جالس عند عطاء بن أبي رباح، فذكره.","vol":"1","page":477},{"text":"٣٠٢ - (خ) أنس بن مالك - ﵁- قال نهى رسول الله عن المحاقلة، والمخاضرة، والملامسة، والمنابذة. أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n المخاضرة: اشتراء الثمار وهي مخضرة قبل أن يبدو صلاحها.\n_________\n(١) ٤/٣٢١ في البيوع، باب بيع المخاضرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١٠٢) قال: ثنا إسحاق بن وهب، قال: ثنا عمر بن يونس، قال: حدثني أبي قال: حدثني إسحاق بن أبي طلحة الأنصاري، فذكره.","vol":"1","page":481},{"text":"٣٠٣ - (س) رافع بن خديج - ﵁ - قال: «نهى رسولُ الله - ﷺ - عن المحاقلة، والمزابنة»، أخرجه النسائي (١) .\n_________\n(١) ٧/٢٦٧ في البيوع، باب بيع الكرم بالزبيب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٣٤٠٠) قال: حدثنا مُسدَّد. وابن ماجة (٢٢٦٧، ٢٤٤٩) قال: حدثنا هناد بن السري، والنسائي (٧/٤٠، ٢٦٧) قال: أخبرنا قتيبة بن سعيد.\nثلاثتهم - مُسدد، وهَنَّاد، وقُتيبة - قالوا: حدثنا أبو الأحوص، عن طارق بن عبد الرحمن، عن سعيد بن المسيب فذكره.\nقلت: وفيه وقال: «إنما يزرع ثلاثة: رجل له أرض، فهو يزرعها، ورجل منح أرضًا، فهو يزرع ما منح، ورجل استكرى أرضًا بذهب أو فضة» .","vol":"1","page":481},{"text":"٣٠٤ - (م س) سعيد بن المسيب - ﵀ -: أنَّ رسول الله - ﷺ -: نهى عن المزابنة، والمحاقلة، والمزابنةُ: اشتراء الثَّمَر بالتَّمرِ، والمحاقلةُ: اشتراء الزرع بالقمح، واسْتِكْرَاءُ الأرض بالقمح. ⦗٤٨٢⦘\nقال: وأخبرني سالم بن عبد الله [بن عمر] عن رسول الله - ﷺ - أنه قال: «لا تَبْتَاعوا الثَّمَر حتى يَبْدُوَصَلاحُهُ، ولا تبتاعوا الثَّمر بِالتَّمْرِ» .\nوقال سالم: أخبرني عبد الله عن زيد بن ثابت عن رسول الله - ﷺ - أنه رخَّص بعد ذلك في بيع العَريَّةِ بالرُّطَب، أوْ بالتمر، ولم يُرَخِّص في غير ذلك. أخرجه مسلم.\nوفي رواية النسائي، أنَّ رسول الله - ﷺ -: نهى عن المحاقلة والمزابنة (١) .\n_________\n(١) مسلم رقم (١٥٣٩) في البيوع، باب تحريم بيع الرطب بالتمر، إلا في العرايا، والنسائي ٧/٤١ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه أول الباب.","vol":"1","page":481},{"text":"<span data-type=\"title\" id=toc-134>الفصل الرابع: في أشياء متفرقة لا يجوز بيعها\nأمهات الأولاد</span>\n٣٠٥ - (ط) عبد الله بن عمر - ﵄ -: أنَّ عمر بن الخطاب - ﵁ - قال: «أيُّمَا وَلِيدَةٍ وَلَدَتْ من سيِّدِها فَإنَّهُ لا يَبيعُها، ولا يَهَبُها، ولا يُوَرِّثُها، و[هو] يَسْتَمتِعُ بها ما عاش، فإذا مات فهي حُرَّة» . أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٧٧٦ في العتق والولاء، باب عتق أمهات الأولاد وجامع القضاء في العتاقة، وإسناده صحيح.\nقال الحافظ في \" التلخيص \" ٤/٢١٩: أخرج عبد الرزاق عن معمر عن أيوب عن ابن سيرين عن عبيدة السلماني قال: سمعت عليًا يقول: اجتمع رأيي ورأي عمر في أمهات الأولاد ⦗٤٨٣⦘ أن لا يبعن، ثم رأيت بعد أن يبعن، قال عبيدة: فقلت له: فرأيك ورأي عمر في الجماعة أحب إلي من رأيك وحدك في الفرقة، وهذا الإسناد معدود في أصح الأسانيد. وأخرج عبد الرزاق بإسناد صحيح، أن عليًا رجع عن ذلك، أي عن مخالفته لعمر والجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: قال الإمام مالك [١٥٤٨] كتاب العتاقة والولاء. باب عتق أمهات الأولاد ...: عن نافع، عن عبد الله بن عمر، أن عمر بن الخطاب، فذكر الأثر.\nقال الإمام الزرقاني: وبهذا قال عثمان، وأكثر التابعين، والأئمة الأربعة، وجمهور الفقهاء لأن عمر لما نهى عنه فانتهوا صار إجماعًا فلا عبرة بندور المخالف بعد ذلك. أه. الشرح (٤/١٠٥) .","vol":"1","page":482},{"text":"٣٠٦ - () جابر بن عبد الله - ﵄ - قال: «بِعْنَا أمَّهَاتِ الأوْلادِ على عهد رسول الله - ﷺ - وأبي بكر، فلما كان عمر نهانا فانْتَهَيْنا» . ذَكَرَهُ رزينٌ ولم أجده في الأصول (١) .\n_________\n(١) بل أخرجه أبو داود في سننه، رقم (٣٩٥٣) في العتق، باب في عتق أمهات الأولاد، وإسناده جيد، وأخرجه ابن ماجة رقم (٢٥١٧) في العتق، باب أمهات الأولاد، والشافعي ٢/١٣٩ من حديث ابن جريج أخبرني أبو الزبير، أنه سمع جابر بن عبد الله يقول: كنا نبيع سرارينا وأمهات أولادنا والنبي ﷺ فينا حي لا نرى بذلك بأسًا. وإسناده صحيح، وصححه ابن حبان والحاكم والبوصيري، وحسنه المنذري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: رواه عن جابر، عطاء:\nأخرجه أبو داود (٣٩٥٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن قيس، عن عطاء، فذكره.\n- ورواه عنه أبو الزبير:\nأخرجه أحمد (٣/٣٢١) قال: حدثنا عبد الرزاق. وابن ماجة (٢٥١٧) قال: حدثنا محمد بن يحيى، وإسحاق بن منصور، قالا: حدثنا عبد الرزاق، والنسائي في الكبرى (تحفة الأشراف) (٢٨٣٥) عن إبراهيم ابن يعقوب، عن مكي بن إبراهيم، وعن عمرو بن علي، عن أبي عاصم.\nثلاثتهم - عبد الرزاق، ومكي، وأبو عاصم - عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.\nقلت: وقول المؤلف - ﵀ - لم أجده في الأصول، فيه نظر لما تقدم من رواية أبي داود، وهو من شرطه في الجميع دون ابن ماجة.","vol":"1","page":483},{"text":"<span data-type=\"title\" id=toc-135>الولاء</span>\n٣٠٧ - (خ م ط ت د س) ابن عمر - ﵄ -: أنَّ رسول الله - ﷺ -: نهى عن بَيْعِ الولاءِ وعن هِبَتِهِ.\nأخرجه الجماعة (١) وأنكر ابنُ وَضَّاح (٢) أن يكون «وعن هِبتِهِ» من كلام النبي - ﷺ -.\n_________\n(١) البخاري ٥/١٢١ في العتق، باب بيع الولاء وهبته، وفي الفرائض، باب إثم من تبرأ من مواليه، وأخرجه مسلم رقم (١٥٠٦) في العتق، باب النهي عن بيع الولاء وهبته، وأبو داود رقم (٢٩٢٥) في الفرائض، في بيع الولاء، والنسائي ٧/٣٠٦ في البيوع، باب بيع الولاء، والترمذي رقم (١٢٣٦) في البيوع، باب ما جاء في كراهية بيع الولاء وهبته، و\" الموطأ \" ٢/٧٨٢ في العتق والولاء، باب مصير الولاء لمن أعتق، وأخرجه ابن ماجة رقم (٢٧٤٧) في الفرائض، باب النهي عن بيع الولاء وهبته.\n(٢) لم نقف على إنكار ابن وضاح هذا في المصادر التي بين أيدينا، ولم نجد أحدًا تعرض له، ولا حجة له في ذلك. إن ثبت عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (٤٨٨) . وأحمد (٢/١١٣) (٥٩٢٩) قال: حدثنا إسحاق بن عيسى، وفي (٢/١٥٦) (٦٤٥٢) قال: حدثنا حماد بن خالد. والبخاري (٣/٩٦، ١٩٩) قال: حدثنا عبد الله بن يوسف، وفي (٨/١٩١) قال: حدثنا إسماعيل بن عبد الله. وفي (٨/١٩٣) قال: حدثنا قُتيبة بن سعيد، وأبو داود (٢٩١٥) قال: حدثنا قُتيبة بن سعيد. والنسائي (٧/٣٠٠) قال: أخبرنا قُتيبة بن سعيد. خمستهم - إسحاق، وحماد، وعبد الله بن يوسف، وإسماعيل بن عبد الله، وقتيبة- عن مالك.\n٢ - وأخرجه أحمد (٢/٢٨) (٤٨١٧) قال: حدثنا روح، وفي (٢/١٤٤) (٦٣١٣) قال: حدثنا عبد الرزاق. كلاهما - روح، وعبد الرزاق - عن ابن جريج، عن سليمان بن موسى.\n٣- وأخرجه أحمد (٢/٣٠) (٤٨٥٥) قال: حدثنا يزيد. وفي (٢/١٠٠) (٥٧٦١) قال: حدثنا عفان. وفي (٢/١٥٣) (٦٤١٥) قال: حدثنا عبد الصمد والبخاري (٣/٩٣) قال: حدثنا حسان بن أبي عباد. وفي (٨/١٩٣) قال: حدثنا حفص بن عمر. خمستهم - يزيد، وعفان، وعبد الصمد، وحسان بن أبي عباد، وحفص- عن همام.\nثلاثتهم - مالك، وسليمان، وهمام - عن نافع، فذكره.\nرواية حماد بن خالد، وإسماعيل بن عبد الله، عن مالك، ورواية سليمان بن موسى، مختصرة على: أن النبي - ﷺ - قال: «الولاء لمن أعتق» .\nرواية همام: «أرادت عائشة أن تشتري بريرة. فقالت للنبي - ﷺ -: إنهم يشترطون الولاء؛ فقال النبي - ﷺ -: «اشتريها، فإنما الولاء لمن أعتق» .","vol":"1","page":483},{"text":"<span data-type=\"title\" id=toc-136>الماءُ والمِلْحُ والْكَلأُ والنَّارُ</span>\n٣٠٨ - (ت د س) إياس بن عبد الله - ﵁ - قال: «نهى رسول الله - ﷺ - عن بيع الماء»، أخرجه الترمذي وأبو داود والنسائي.\nوقال في رواية أخرى: نهى عن بَيعِ فَضْلِ الماء (١) .\n_________\n(١) الترمذي رقم (١٢٧١) في البيوع، باب ما جاء في بيع فضل الماء، وأبو داود رقم (٣٤٧٨) في البيوع، باب في بيع فضل الماء، والنسائي ٧/٣٠٧ في البيوع، باب بيع فضل الماء، وأخرجه ابن ماجة رقم (٢٤٧٦) في الرهون، باب النهي عن بيع الماء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٩١٢) قال: حدثنا سفيان، وأحمد (٣/٤١٧) قال: حدثنا روح، قال: حدثنا ابن جريج. وفي (٤/١٣٨) قال: حدثنا سفيان. والدارمي (٢٦١٥) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان بن عيينة. وأبو داود (٣٤٧٨) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا داود بن عبد الرحمن العطار. وابن ماجة (٢٤٧٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة. والترمذي (١٢٧١) قال: حدثنا قتيبة، قال: حدثنا داود بن عبد الرحمن العطار، والنسائي (٧/٣٠٧) قال: أخبرنا قتيبة، وعبد الله بن محمد بن عبد الرحمن، قالا: حدثنا سفيان، وفي (٧/٣٠٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا داود، وفي (٧/٣٠٧) قال: أخبرنا إبراهيم بن الحسن، عن حجاج، قال: قال ابن جريج.\nثلاثتهم - سفيان، وابن جريج، وداود - عن عمرو بن دينار، قال: أخبرني أبو المنهال، فذكره.\nقال ابن عبد البر (الاستيعاب ١٢٧): يعد في الحجازيين. روى عن النبي - ﷺ -: «لا تبيعوا لماء» لا أحفظ له غير هذا الحديث، رواه عنه أبو المنهال، واسمه عبد الرحمن بن مطعم، وروى أبو المنهال هذا عن ابن عباس، والبراء، وأما أبو المنهال سيَّار بن سلامة الرياحي، فلا أعلم له رواية عن صاحب إلا أبي برزة الأسلمي. أه.\nقلت: إياس بن عبد بغير إضافة، هكذا هو في الأصول وترجم له ابن عبد البر بهذا الاسم، وسماه أباه الحافظ في الإصابة «عبد الله» والعبارة في المطبوع مضطربة للغاية.","vol":"1","page":484},{"text":"٣٠٩ - (م س) جابر بن عبد الله - ﵄ - قال: «نهى رسول الله - ﷺ - عن بيع فَضلِ الماء» . أخرجه مسلم والنسائي (١) .\n_________\n(١) مسلم رقم (١٥٦٥) في المساقاة، باب تحريم بيع فضل الماء، والنسائي ٧/٣٠٦ و٣٠٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن جابر أبو الزبير:\n١ - أخرجه أحمد (٣/٣٣٨، ٣٣٩) قال: حدثنا حسن، وفي (٣/٣٥٦) قال: حدثنا يونس، وعفان. ثلاثتهم - حسن، ويونس، وعفان- قالوا: حدثنا حماد بن سلمة.\n٢- وأخرجه مسلم (٥/٣٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: أخبرنا وكيع. (ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد، وابن ماجة (٢٤٧٧) قال: حدثنا علي بن محمد، وإبراهيم بن سعيد الجوهري، قالا: حدثنا وكيع. كلاهما - وكيع، ويحيى بن سعيد- عن ابن جريج.\nكلاهما - حماد بن سلمة، وابن جريج - عن أبي الزبير، فذكره.\n- ورواه عن جابر، عطاء: أن رسول الله - ﷺ - نهى عن بيع الماء.\nأخرجه النسائي (٧/٣٠٦) قال: أخبرنا الحسين بن حُريث، قال: حدثنا الفضل بن موسى السيناني، عن حسين بن واقد، عن أيوب السختياني، عن عطاء، فذكره.","vol":"1","page":484},{"text":"٣١٠ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «لا يُبَاعُ فَضلُ الماءِ، ليُباعَ به الكلأُ» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ليباع به الكلأ: العشب، ومعنى الحديث: أن البئر تكون في بادية أو صحراء، ويكون قريبًا منها كلأ، فإذا ورد على مائها وارد، ومنع من يجيء بعده من الاستقاء منها، كان بمنعه الماء مانعًا له من الكلأ؛ لأنه متى أرعى ماشيته ذلك الكلأ، ثم لم يسقها قتلها العطش، فالذي يمنع ماء البئر يمنع ⦗٤٨٥⦘ الكلأ القريب منها، وكذلك إذا باع ماء تلك البئر ليبيع به الكلأ.\n_________\n(١) البخاري ٥/٢٤ في الشرب، باب من قال: إن صاحب الماء أحق بالماء حتى يروى، وفي الحيل، باب ما يكره من الاحتيال، وأخرجه مسلم رقم (١٥٦٦) في المساقاة، باب تحريم بيع فضل الماء الذي يكون بالفلاة، واللفظ له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه عن أبي هريرة الأعرج:\nأخرجه مالك (الموطأ) صفحة (٤٦٤)، والحميدي (١١٢٤) قال: حدثنا سفيان، وأحمد (٢/٢٤٤) قال: حدثنا سفيان، وفي (٢/٤٦٣) قال: حدثنا وكيع. قال: حدثنا سفيان، وفي (٢/٥٠٠) قال: حدثنا محمد ابن عبد الله بن الزبير. قال: حدثنا سفيان. والبخاري (٣/١٤٤) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٩/٣١) قال: حدثنا إسماعيل، قال: حدثنا مالك. ومسلم (٥/٣٤) قال: حدثنا يحيى ابن يحيى، قال: قرأت على مالك، (ح) وحدثنا قتيبة. قال: حدثنا ليث، وابن ماجة (٢٤٧٨) حدثنا هشام بن عمار، قال: حدثنا سفيان. والترمذي (١٢٧٢) قال: حدثنا قتيبة، قال: حدثنا الليث، والنسائي في الكبرى (تحفة الأشراف) (١٠/١٣٨١١) عن محمد بن سلمة، عن عبد الرحمن بن القاسم، عن مالك.\nأربعتهم - مالك، وسفيان بن عيينة، وسفيان الثوري، والليث- عن أبي الزناد، عن الأعرج، فذكره.\n- ورواه عنه أبو صالح:\nقال أبو داود (٣٤٧٣) قال: ثنا عثمان بن أبي شيبة، قال: ثنا جرير، عن الأعمش، عن أبي صالح، فذكره.\n- ورواه الأعرج بلفظ: «ثلاث لا يمنعن»:\nأخرجه ابن ماجة (٢٤٧٣)، قال: ثنا محمد بن عبد الله بن يزيد، قال: ثنا سفيان، عن أبي الزناد، عن الأعرج، فذكره.\n- ورواه عن أبي هريرة سعيد بن المسيب بلفظ: «لا تمنعوا فضل الماء ... الحديث» أخرجه البخاري (٣/١٤٤) قال: ثنا يحيى بن بكير، قال: ثنا الليث، عن عُقيل، ومسلم (٥/٣٤) قالك حدثني أبو الطاهر وحرملة، واللفظ لحرملة، قال: أخبرنا ابن وهب. قال: أخبرني يونس.\nكلاهما - عقيل، ويونس - عن ابن شهاب، عن ابن المسيب، وأبي سلمة، فذكراه.\n* أخرجه أحمد (٢/٢٧٣، ٣٠٩) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن يحيى بن أبي كثير، ومسلم (٥/٣٤) قال: حدثنا أحمد بن عثمان النوفلي، قال: حدثنا أبو عاصم الضحاك بن مخلد، قال: حدثنا ابن جريج قال: أخبرني زياد بن سعد، أن هلال بن أسامة أخبره.\nكلاهما - يحيى، وهلال - عن أبي سلمة بن عبد الرحمن، عن أبي هريرة، فذكره. ليس فيه: (ابن المسيب) .\n* في رواية يحيى بن أبي كثير قال: «لا أعلمه إلا عن النبي - ﷺ -» .\n* رواية هلال: «لا يباعُ فضلُ الماء ليباع به الكلأ» . هكذا في المطبوع من صحيح مسلم، وفي تحفة الأشراف (١١/١٥٣٥١): «لا يمنع فضل الماء ليُمنَعَ به الكلأ» .","vol":"1","page":484},{"text":"٣١١ - (خ م ط ت د) وعنه - ﵁ -: أن رسولَ اللَّهِ - ﷺ - قال: «لا تمنعوا فَضلَ الماءِ لتمنعوا به الكلأ»، أخرجه الجماعة إلا النسائي (١) .\n_________\n(١) البخاري ٥/٢٤ في الشرب، باب من قال: إن صاحب الماء أحق بالماء حتى يروى، وفي الحيل، باب ما يكره من الاحتيال، وأخرجه مسلم رقم (١٥٦٦) في المساقاة، باب تحريم بيع فضل الماء، و\" الموطأ \" ٢/٧٤٤ في الأقضية، باب القضاء في المياه، والترمذي رقم (١٢٧٢) في البيوع، باب ما جاء في بيع فضل الماء، وأبو داود رقم (٣٤٧٣) في الإجارة، باب في منع الماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم راجع الحديث [٣١٠] .","vol":"1","page":485},{"text":"٣١٢ - (ط) عمرة بنت عبد الرحمن - رحمها الله -: قالت: إنَّ رسول الله - ﷺ - قال: «لا يُمنَعُ نَقْعُ (١) البِئْرِ» . أخرجه «الموطأ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n نقع البئر: هو فضل مائها الذي يخرج منها، وقيل له: نقع؛ لأنه ينقع به، أي يُروَى به.\n_________\n(١) في المطبوع \" نفع \" بالفاء وهو تصحيف.\n(٢) ٢/٧٤٥ في الأقضية، باب القضاء في المياه، ورجاله ثقات، إلا أنه مرسل، وقد وصله أبو قرة موسى بن طارق، وسعيد بن عبد الرحمن الجمحي كلاهما عن مالك عن أبي الرجال، عن أمه عن عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: قال الإمام مالك [١٤٩٧] كتاب الأقضية - باب القضاء في المياه- عن أبي الرجال عن أمه عمرة بنت عبد الرحمن «فذكرته» .\nقلت: قال الزرقاني: ووصله أبو قرة موسى بن طارق، وسعيد بن عبد الرحمن الجمحي كلاهما عن مالك، عن أبي الرجال، عن أمه، عن عائشة. أه. الشرح (٤/٣٩) .","vol":"1","page":485},{"text":"٣١٣ - (د) رجل من المهاجرين - ﵃ -: من أصحاب رسول الله - ﷺ - قال: غَزَوْتُ مَع رَسول الله - ﷺ - ثلاثًا، أسمعه يقول:\n- وفي أخرى: غَزَوتُ معَ رسول الله - ﷺ - في غَزْوَةٍ فسمعته يقول: - «المسلمون شركاءُ في ثلاثٍ: في الماء، والكلأِ، والنار» . ⦗٤٨٦⦘\nأخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n وقوله: «الناس شركاء في ثلاث: في الماء، والكلأ، والنار» أراد بالماء: ماء السماء، والعيون التي لا مالك لها، وأراد بالكلأ: مراعي الأرضين التي لا يملكها أحد، وأراد بالنار: الشجر الذي يحتطبه الناس، فينتفعون به، وقد ذهب قوم إلى أن الماء لا يُمَلَك، ولا يصح بيعه مطلقًا، وذهب آخرون إلى العمل بظاهر الحديث في الثلاثة، والصحيح الأول.\n_________\n(١) رقم (٣٤٧٧) في الإجارة، باب في منع الماء، وإسناده صحيح، وقد وهم الخطيب التبريزي في المشكاة رقم (٣٠٠١) فأورد الحديث بهذا اللفظ من حديث ابن عباس، ونسبه إلى أبي داود وابن ماجة، وهو ليس في أبي داود، وأقره على هذا الوهم الألباني في تعليقه، وزاد عليه في الوهم قوله: \" وإسناده صحيح \" مع أن في سنده عبد الله بن خراش. قال أبو زرعة: ليس بشيء ضعيف، وقال أبو حاتم: منكر الحديث، ذاهب الحديث، ضعيف الحديث، وقال البخاري: منكر الحديث، وقال ابن عدي: عامة ما يرويه غير محفوظ، وقال الحافظ في \" التلخيص \" ٣ / ٦٥: متروك. وفي الباب عن أبي هريرة عند ابن ماجة رقم (٢٤٧٣) في الرهون، باب المسلمون شركاء في ثلاث بلفظ \" ثلاث لا يمنعن الماء والكلأ والنار \"، وإسناده صحيح، وصححه البوصيري والحافظ ابن حجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، ولمتنه شواهد:\nأخرجه أبو داود (٣٤٧٧) قال: حدثنا علي بن الجعد اللؤلؤي، قال: أخبرنا حريز بن عثمان، عن حبان بن زيد الشرعبي، عن رجل من قرن، (ح) وحدثنا مسدد، قال: حدثنا عيسى بن يونس، قال: حدثنا حريز بن عثمان، قالك حدثنا أبو خداش - وهذا لفظ علي-، عن رجل من المهاجرين من أصحاب النبي - ﷺ - فذكره.\nقلت: أبو خداش قال فيه الذهبي: شيخ، الكاشف (١/٢٠٠) [٩٠٥]، وفي الأصول من حديث ابن عباس: رواه أبو داود في إسناده عبد الله بن خراش، وعن أبي هريرة رواه ابن ماجة، ويأتي في تكملة الكتاب.","vol":"1","page":485},{"text":"٣١٤ - (د) بهيسة (١): قالت: استأذَنَ أبي النَّبيَّ - ﷺ -، فدخل بَيْنَهُ وبَيْنَ قَمِيصِهِ، فجعل يُقَبِّلُ ويَلْتَزِمُ، ثم قال: يا رسول الله، حَدِّثْني: مَا الشَّيءُ الذي لا يَحِلُّ مَنْعُهُ؟ قال: «الماء»، قال: ما الشيء الذي لا يحل منعه؟ قال: ⦗٤٨٧⦘ «الْمِلْحُ» . [قال: ثم ماذا؟ قال: «النَّار»] (٢) قال: يا نبيَّ الله، ما الشيء الذي لا يحل منعُه؟ قال: «أنْ تَفْعَلَ الْخَيْرَ خَيْرٌ لَكَ»، أخرجه أبو داود (٣) .\n_________\n(١) بهيسة - بالسين المهملة - بضم الباء وفتح الهاء وسكون الياء، الفزارية. قال الحافظ في الإصابة: قال ابن حبان: لها صحبة. ولولا قول ابن حبان لما كان في الخبر ما يدل على صحبتها، لأن سياق ابن مندة: \" أن أباها استأذن النبي صلى عليه وسلم \"، وسياق أبي داود والنسائي عن أبيها \" أنه استأذن \" وهو المعتمد.\n(٢) هذه الزيادة وردت في الأصل، ولم نجدها في سنن أبي داود.\n(٣) رقم (٣٤٧٦) في الإجارة، باب في منع الماء، وأخرجه أحمد في المسند ٣/٤٨٠ و٤٨١ وفي سنده من لا يعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٤٨٠) قال: حدثنا وكيع، وأبو داود (١٦٦٩) (٣٤٧٦) قال: حدثنا عُبيدالله بن معاذ، قال: حدثنا أبي، والنسائي في الكبرى (تحفة الأشراف) (١١/١٥٦٩٧) عن سليمان بن سلم، عن النضر بن شميل.\nثلاثتهم - وكيع، ومعاذ، والنضر - عن كهمس بن الحسن، عن سيار بن منظور، رجل من بني فزارة، عن أبيه، عن امرأة يقال لها بهيسة، فذكرته.\n* وأخرجه أحمد (٣/٤٨٠) قال: حدثنا محمد بن جعفر. وفي (٣/٤٨١) قال: حدثنا يزيد.\nكلاهما - محمد بن جعفر، ويزيد- قالا: حدثنا كهمس، قال: سمعت سيار بن منظور الفزاري، قال: حدثني أبي، عن بُهَيْسة. قالت: استأذنت أبي على النبي - ﷺ -، فذكره، ليس فيه: «عن أبيها» .\n* في رواية وكيع: «منظور بن سيار بن منظور الفزاري» .\nقلت: سيار بن منظور أو منظور بن سيار، لا يكاد يعرف، وفي إسناد الخبر اضطراب كما ترى، فهو غير محفوظ. وأحاديث الباب تغني عنه.","vol":"1","page":486},{"text":"<span data-type=\"title\" id=toc-137>القينات</span>\n٣١٥ - (ت) أبو أمامة - ﵁ -: أن رسولَ اللَّهِ - ﷺ - قال: «لا تَبِيعُوا القَيْنَات الْمُغَنِّيَاتِ، ولا تَشْتَرُوهُنَّ، ولا تُعَلِّمُوهُنَّ (١)، ولا خَيرَ في تِجَارةٍ فيهن، وثَمنُهُنَّ حَرَامٌ، وفي مثلِ هذا أُنْزِلَتْ: ﴿ومن الناس من يشتَري لَهْوَ الحَدِيث ...﴾ [لقمان: الآية ٦] الآية» . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n القَيْنَاتُ: جمع قَيْنَة: وهي الأَمَةُ المُغَنْيَةُ.\n_________\n(١) في المطبوع \" تعلمونهن \" وهو خطأ.\n(٢) رقم (١٢٨٢) في البيوع، باب ما جاء في كراهية بيع المغنيات، ورقم (٣١٩٣) في تفسير القرآن، من سورة لقمان، وأخرجه ابن ماجة رقم (٢١٦٨) في التجارات، باب ما لا يحل بيعه، وقال الترمذي: حديث أبي أمامة إنما نعرفه مثل هذا الوجه، وقد تكلم بعض أهل العلم في علي بن يزيد وضعفه وهو شامي. وقال أيضًا عند الرواية الثانية في التفسير: هذا حديث غريب إنما يروى من حديث القاسم عن أبي أمامة، والقاسم ثقة، وعلي بن يزيد يضعف في الحديث، قاله محمد بن إسماعيل (يعني البخاري) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٢٥٢) قال: حدثنا وكيع، قال: حدثنا خالد الصفار، وفي (٥/٢٦٤) قال: حدثنا أبو سلمة، قال: أخبرنا بكر بن مُضر. والترمذي (١٢٨٢، ٣١٩٥) قال: حدثنا قتيبة، قال: أخبرنا بكر بن مضر.\nكلاهما - خالد الصفار، وبكر بن مُضر- عن عُبيد الله بن زحر، عن علي بن يزيد، عن القاسم، فذكره.\n* أخرجه الحميدي (٩١٠) قال: حدثنا سفيان، قال: حدثنا مُطَّرح، أبو المهلب، عن عُبيد الله بن زحر، عن القاسم أبي عبد الرحمن، فذكره. كذا في المطبوع من «مسند الحميدي» ليس فيه (علي بن يزيد) ولفظه: «لا يَحِلُّ ثمنُ المُغَنِّيَةِ ولا بيعها، ولا شراؤها، ولا الاستماع إليها» .\n* أخرجه ابن ماجة (٢١٦٨) قال: حدثنا أحمد بن محمد بن يحيى بن سعيد القطان، قال: حدثنا هاشم بن القاسم، قال: حدثنا أبو جعفر الرازي، عن عاصم، عن أبي المهلب، عن عُبيدالله (بن زَحر) الإفريقي، عن أبي أمامة، فذكره، ليس فيه (علي بن يزيد، ولا القاسم أبي عبد الرحمن)\nقلت: والعمدة في الباب فتاوى أهل العلم بعدم الجواز لقواعد الشريعة في التعاون على البر والتقوى وعدم الضرار وغير ذلك.","vol":"1","page":487},{"text":"<span data-type=\"title\" id=toc-138>الغنائم</span>\n٣١٦ - (ت) أبو سعيد الخدري - ﵁ - قال: «نهى رسول الله - ﷺ ⦗٤٨٨⦘ عن شراء الغَنَائِمِ (١) حتى تُقْسَم» . أخرجه الترمذي (٢) .\n_________\n(١) في الترمذي \" المغانم \".\n(٢) رقم (١٥٦٣) في السير، باب ما جاء في كراهية بيع المغانم حتى تقسم، واستغربه، وفي سنده من لا يعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: قال الترمذي (١٥٦٣) ثنا هناد، ثنا حاتم بن إسماعيل، عن جهضم بن عبد الله، عن محمد بن إبراهيم، عن محمد بن زيد، عن شهر بن حوشب، فذكره.\nقلت: ابن حوشب ليس بذاك، سيما في بابة هذه الأخبار.","vol":"1","page":487},{"text":"٣١٧ - (د) أبو هريرة - ﵁ - قال: «نهى رسول الله - ﷺ - عن بيع الغنائم حتى تُقْسَم، وعن بيع النَّخل حتى يُحْرزَ من كل عارضٍ، وأن يُصَلِّيَ الرجل بغير حزام» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بغير حزام: هذا مثل الحديث الآخر: «لا يصلين أحدكم في الثوب الواحد ليس على عاتقه منه شيء» وإنما أمر به؛ لأنهم كانوا قلما يتسرولون، ومن لم يكن عليه سراويل، وكان جيبه واسعًا، ولم يتلبَّب، ربما وقع بصره أو بصر غيره على عورته.\n_________\n(١) رقم (٣٣٦٩) في البيوع، باب في بيع الثمار قبل أن يبدو صلاحها، وفي سنده مجهول، وهو الراوي عن أبي هريرة، وباقي رجاله ثقات، وحديث أبي سعيد السابق يشهد لبعضه، وأخرج أحمد في \" المسند \" ٤/١٠٨ من حديث رويفع بن ثابت أن رسول الله ﷺ قال يوم حنين: \" لا يحل لامرئ يؤمن بالله واليوم الآخر أن يبتاع مغنمًا حتى يقسم، ولا أن يلبس ثوبًا من فيء المسلمين حتى إذا أخلقه رده فيه، ولا إن ركب دابة من فيء المسلمين حتى إذا أعجفها ردها فيه \"، وإسناده صحيح لولا عنعنة ابن إسحاق، وأخرج النسائي ٧/٣٠١ من حديث ابن عباس: نهي رسول الله ﷺ عن بيع المغانم حتى تقسم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، للجهالة: أخرجه أحمد (٢/٣٨٧) قال: حدثنا بهز، وفي (٢/٤٥٨) قال: حدثنا محمد بن جعفر، وفي (٢/٤٧٢) قال: حدثنا وكيع، وأبو داود (٣٣٦٩) قال: حدثنا حفص بن عمر.\nأربعتهم - بهز، وابن جعفر، ووكيع، وحفص - قالوا: حدثنا شعبة، عن يزيد بن خمير، عن مولى لقريش، فذكره.","vol":"1","page":488},{"text":"<span data-type=\"title\" id=toc-139>حبل الحبلة</span>\n٣١٨ - (خ م ط ت د س) ابن عمر - ﵄ -: أنَّ رسول الله ⦗٤٨٩⦘ ﷺ - نهى عن بَيْع حَبلِ الحَبَلَةِ، وكان بَيْعًا يَتَبايَعُهُ أهلُ الجاهلية. وكان الرجلُ يَبْتَاعُ لَحْمَ الْجَزُور أي أن تُنْتِجَ النًّاقَةَ، ثم تُنْتَجَ التي في بطنها. هذه رواية «الموطأ» . وفي رواية البخاري ومسلم قال: كان أهلُ الجاهلية يَبْتَاعونَ لُحُومَ الْجَزورِ إلى حَبَل الْحَبْلَةِ، وحَبلُ الحَبْلَةِ: أن تُنْتَجَ الناقةُ ما في بَطْنِها، ثم تَحْمِل التي نُتِجَت، فَنَهَاهُم النبي - ﷺ - عن ذلك.\nوفي أُخرى للبخاري نحوه، وقال: ثم تُنْتَج التي في بَطْنِها.\nوفي أخرى له قال: كانوا يَبْتَاعون الجزُور إلى حَبَل الحَبْلةِ، فنهى - ﷺ - عنه. ثم فَسَّرَهُ نافع: أن تُنْتَجَ النَّاقَةُ ما في بطنها.\nوأخرجه مسلم أيضًا، والترمذي، وأبو داود مختصرًا: أنَّ النبي - ﷺ - نهى عن بيع حَبل الحبْلة. ولأبي داود أيضًا مثل البخاري ومسلم تامًا. وأخرج النسائي رواية الموطأ، وأخرج الرواية الأخيرة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n حَبَل الحَبَلَة: مصدر سمي به المحمول، كما سمي بالحمل، وإنما أُدخلت ⦗٤٩٠⦘ عليه التاء للإشعار بمعنى الأنوثة فيه، وذلك أن معناه: أن يبيع ما سوف يحمله الجنين الذي في بطن الناقة، على تقدير أنه يكون أنثى، وإنما نهي عنه؛ لأنه غرر، والحبل الأول: يراد به ما في بطن النوق، والثاني: حبل الذي في بطن النوق.\n_________\n(١) البخاري ٤/٢٩٨، ٢٩٩ في البيوع، باب بيع الغرر والحبلة، وفي السلم، باب السلم إلى أن تنتج الناقة، وفي فضائل أصحاب النبي ﷺ، باب أيام الجاهلية، وأخرجه مسلم رقم (١٥١٣) في البيوع، باب تحريم بيع حبل الحبلة، وأبو داود رقم (٣٣٨٠) و(٣٣٨١) في البيوع، باب في بيع الغرر، والنسائي ٧/٢٩٣ و٢٩٤ في البيوع، باب بيع حبل الحبلة، والترمذي رقم (١٢٢٩) في البيوع، باب ما جاء في بيع حبل الحبلة، والموطأ ٢/٦٥٣ و٦٥٤ في البيوع، باب ما لا يجوز من بيع الحيوان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن ابن عمر نافع:\nأخرجه مالك (الموطأ) (٤٠٥)، وأحمد (١/٥٦) (٣٩٤) قال: حدثنا إسحاق بن عيسى، قال: أنبأنا مالك. وفي (٢/٥) (٤٤٩١) قال: حدثنا إسماعيل، قال: حدثنا أيوب، وفي (٢/١٥) (٤٦٤٠) قال: حدثنا يحيى، عن عُبيدالله، وفي (٢/٦٣) (٥٣٠٧) قال: حدثنا عبد الرحمن، عن مالك. وفي (٢/٧٦) (٥٤٦٦) قال: حدثنا يزيد، قال: أخبرنا محمد. وفي (٢/٨٠) (٥٥١٠) قال: حدثنا يحيى بن سعيد الأموي، قال: حدثنا عُبيد الله، والبخاري () ٣/٩١) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٣/١١٤) قال: حدثنا موسى بن إسماعيل، قال: أخبرنا جويرية. وفي (٥/٥٤) قال: حدثنا مُسَدد، قال: حدثنا يحيى، عن عُبيدالله. ومسلم (٥/٣) قال: حدثنا يحيى بن يحيى، ومحمد بن رُمح، قالا: أخبرنا الليث، (ح) وحدثنا قُتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثني زهير بن حرب، ومحمد بن المثنى، قالا: حدثنا يحيى، وهو القطان. وأبو داود (٣٣٨٠) قال: حدثنا عبد الله بن مَسْلَمة، عن مالك. وفي (٣٣٨١) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى، عن عبيد الله. والترمذي (١٢٢٩) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد، عن أيوب، والنسائي (٧/٢٩٣) قال: أخبرنا قتيبة، قال: حدثنا الليث. (ح) وأخبرنا محمد ابن سلمة، والحارث بن مسكين - قراءة عليه وأنا أسمع- عن ابن القاسم، قال: حدثني مالك. وفي الكبرى «تحفة الأشراف» (٧٥٥٢) عن قتيبة، عن حماد بن زيد، عن أيوب (ح) وعن زياد بن أيوب، عن إسماعيل بن عُلية، عن أيوب.\nستتهم - مالك، أيوب، وعُبيدالله، ومحمد بن إسحاق، وجويرية بن أسماء، وليث بن سعد- عن نافع، فذكره.\n* الروايات مطولة ومختصرة.\n- ورواه عنه سعيد بن جبير:\nأخرجه الحميدي (٦٨٩) . وأحمد (٢/١٠) (٤٥٨٢) . وابن ماجة (٢١٩٧) قال: حدثنا هشام بن عمار. والنسائي (٧/٢٩٣) قال: أخبرنا محمد بن منصور.\nأربعتهم - الحميدي، وأحمد بن حنبل، وهشام، ومحمد بن منصور - عن سفيان، قال: سمعت أيوب السختياني، عن سعيد بن جبير، فذكره.","vol":"1","page":488},{"text":"٣١٩ - (س) ابن عباس - ﵄ -: أنَّ النبي - ﷺ - قال: «السَّلَف في حَبَل الحَبَلَة ربًا» أخرجه النسائي (١) .\n_________\n(١) ٧/٢٩٣ في البيوع، باب بيع حبل الحبلة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح قوي: أخرجه أحمد (١/٢٤٠) (٢١٤٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٢٩١) (٢٦٤٥) قال: حدثنا عفان، قال: حدثنا حماد بن زيد.\nوالنسائي (٧/٢٩٣) قال: أخبرنا يحيى بن حكيم، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما - شعبة، وحماد بن زيد- عن أيوب، عن سعيد بن جبير، فذكره.","vol":"1","page":490},{"text":"<span data-type=\"title\" id=toc-140>ضراب الجمل</span>\n٣٢٠ - (م س) جابر بن عبد الله - ﵄ - قال: «نهى رسول الله - ﷺ - عن ضِراب الجمل، وعن بيع الماء، وكِراء الأرض لِيَحْرثُهَا»، فعَنْ ذلك نهى رسول الله - ﷺ -. أخرجه مسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ضِراب الجمل: يقال: ضرب الفحل الأنثى: إذا ركبها للوِقاع، وعلا عليها.\n_________\n(١) مسلم رقم (١٥٦٥) في المساقاة، باب تحريم بيع فضل الماء، والنسائي ٧/٣١٠ في البيوع، باب بيع ضراب الجمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم، راجع الحديث رقم [٣٠٩] . رواية أبي الزبير عن جابر﵄-.","vol":"1","page":490},{"text":"<span data-type=\"title\" id=toc-141>الصدقة</span>\n٣٢١ - (خ) أنس بن مالك - ﵁ - قال: «باع حَسَّانُ حِصَّتَهُ من بَيرْحَاء (١) من صدقةِ أبي طَلْحَة»، فقيل له: «أتَبِيعُ صَدَقَةَ أبي طلحة؟» فقال: «ألا أبِيع صاعًا من تَمرٍ بصاع من دراهم؟» قال: «وكانت تلك الحديقة في موضعِ قَصْرِ بني جُدَيْلة الذي بناه معاوية»، قال: «فباع حصته منها، واشترى بثمنها حدائق خيرًا منها مكانَهَا»، أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بَيْرَحَاء: اسم أرض كانت لأبي طلحة، وكأنها فَيْعَلَى، من البراح: ⦗٤٩٢⦘ وهي الأرض المنكشفة الظاهرة، وكثيرًا ما يجيء في كتب الحديث: بَيْرُحاء، بضم الراء والمد، فإن صحت الرواية، فإنها تكون فَيْعُلاء من البراح، والله أعلم.\nحدائق: جمع حديقة، وهي القطعة من النخل التي قد أحدق بها بناءٌ، أي: أحاط بها.\n_________\n(١) قال الحافظ في \" الفتح \": \" بيرحاء \" بفتح الموحدة وسكون الياء التحتانية وفتح الراء وبالمهملة والمد. وجاء في ضبطه أوجه كثيرة - جمعها ابن الأثير في \" النهاية \" فقال: يروى بفتح الباء وبكسرها، وبفتح الراء وضمها، وبالمد، والقصر، فهذه ثمان لغات. وفي رواية حماد بن سلمة \" بريحا \" بفتح أوله وكسر الراء وتقديمها على التحتانية. وفي سنن أبي داود \" باريحا \" مثله، ولكنه بزيادة ألف. وقال الباجي: أفصحها بفتح الباء وسكون الياء، وفتح الراء مقصورًا، وكذا جزم به الصغاني، وقال: إنه فيعلى من البراح. قال: ومن ذكره بكسر الباء الموحدة وظن أنها بئر من آبار المدينة، فقد صحف.\n(٢) ٥/٢٩٠ في الوصايا: باب من تصدق إلى وكيله ثم رد الوكيل إليه، وقد علق الحافظ على قوله: \" باع حسان ... \" بما نصه: هذا يدل على أن أبا طلحة ملكهم الحديقة المذكورة ولم يقفها عليهم، إذ لو وقفها ما ساغ لحسان أن يبيعها فيعكر على من استدل بشيء من قصة أبي طلحة في مسائل الوقف إلا فيما لا تخالف فيه الصدقة الوقف. ويحتمل أن يقال: شرط أبو طلحة لما وقفها عليهم أن من احتاج إلى بيع حصته منهم جاز له بيعها، وقد قال بجواز هذا الشرط بعض العلماء كعلي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال البخاري: وقال إسماعيل: أخبرني عبد العزيز بن عبد الله بن أبي سلمة، عن أبي إسحاق بن عبد الله بن أبي طلحة - لا أعلمه إلا- عن أنس «فذكر الأثر» .\nقلت: قد اختلف في صنيع البخاري، هل مراد منه التعليق، وأفاد الحافظ في الفتح (٥/٤٥٥) أنه وقع في أصل الدمياطي بخطه «حدثنا» إسماعيل» . ونقل الحافظ الاختلاف في تعيين «إسماعيل» هذا.","vol":"1","page":491},{"text":"<span data-type=\"title\" id=toc-142>الحيوان باللحم</span>\n٣٢٢ - (ط) سعيد بن المسيب - ﵀ -: أنَّ رسولَ الله - ﷺ -: نهى عن بيع الحيوانِ باللَّحْمِ. أخرجه الموطأ (١) .\n_________\n(١) ٢/٦٥٥ ورجاله ثقات، لكنه مرسل. قال ابن عبد البر: لا أعلمه يتصل من وجه ثابت، وروى البيهقي في السنن ٥/٢٩٧ من طريق الشافعي: ثنا مسلم بن خالد عن ابن جريج، عن القاسم بن أبي بزة، عن رجل من أهل المدينة أن رسول الله ﷺ نهى أن يباع حي بميت. قال البيهقي: وهذا مرسل يؤكد مرسل ابن المسيب. ومن طريق الشافعي بسنده عن أبي بكر الصديق أنه نهى عن بيع اللحم بالحيوان، ومن طريق الشافعي أيضًا بسنده عن سعيد بن المسيب والقاسم بن محمد وعروة بن الزبير وأبي بكر بن عبد الرحمن أنهم كرهوا ذلك. قال الشافعي: ولا نعلم أحدًا من الصحابة قال بخلاف ذلك. وإرسال ابن المسيب عندنا حسن. وللحديث شاهد من رواية الحسن عن سمرة عند الحاكم والبيهقي وابن خزيمة. وقال البيهقي في السنن ٥/٢٩٦: إسناده صحيح. ومن أثبت سماع الحسن البصري من سمرة بن جندب عده موصولًا، ومن لم يثبت فهو مرسل جيد يضم إلى مرسل سعيد بن المسيب والقاسم بن أبي بزة وقول أبي بكر الصديق ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: قال الإمام مالك [١٣٩٦] كتاب البيوع - باب بيع الحيوان باللحم. عن زيد بن أسلم، عن سعيد بن المسيب «فذكره» .\nقال الإمام الزرقاني: قال ابن عبد البر: لا أعلمه يتصل من وجه ثابت، وأحسن أسانيده مرسل سعيد هذا، ولا خلاف عن مالك في إرساله.\nورواه يزيد بن مروان عن مالك، عن ابن شهاب، عن سهل بن سعد، وهذا إسناد موضوع لا يصح عن مالك ولا أصل له من حديثه، ورواه أبو داود في المراسيل عن القعنبي عن مالك به مرسلًا، وصححه الحاكم، وله شاهد أخرجه البزار من حديث ابن عمر. أه. الشرح (٣/٣٨٦) .\nقلت: أورد له البيهقي في الكبرى طريق آخر ولا يسلم للجهالة. راجع السنن (٥/٢٩٦) .","vol":"1","page":492},{"text":"<span data-type=\"title\" id=toc-143>الباب الثالث: فيما لايجوز فعله في البيع</span>، وفيه ثمانية فصول\n<span data-type=\"title\" id=toc-144>الفصل الأول: في الخداع </span>- وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-145>الفرع الأول: في مطلق الخداع</span>\n٣٢٣ - (خ م ط د س) عبد الله بن عمر - ﵁ -: «أَنَّ رجلًا ذَكَرَ لرسول الله - ﷺ -: أنه يُخْدَعُ في الْبُيُوع، فقال النبي - ﷺ -: مَنْ بَايَعْتَ فَقُلْ: لا خِلابَةَ» . زادَ في رواية للبخاري: فكان إِذا بايعَ قال: لا خِلابةَ، وفي رواية لمسلم: فكان إِذا بايعَ قال: لا خِيَابَةَ، وأَخرجه الموطأ، وأبو داود، والنسائي مثلهما (١) . ⦗٤٩٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n لا خِلابة: الخلابة: الخداع، ومنه يقال: خَلَبَت المرأة قلب الرجل: إذا خدعته بألطف وجه.\nلا خيابَة: يجوز أن يكون ذلك لثغة من الراوي، أبدل اللام ياء.\n_________\n(١) البخاري ٤/٢٨٣ في البيوع، باب ما يكره من الخداع في البيع، وفي الاستقراض، باب ما ينهى عن إضاعة المال، وفي الخصومات، باب من رد أمر السفيه والضعيف العقل، وفي الحيل، باب ما ينهى من الخداع في البيوع، وأخرجه مسلم رقم (١٥٣٣) في البيوع، باب من يخدع في البيع، وأبو داود (٣٥٠٠) في الإجارة، باب في الرجل يقول عند البيع: لا خلابة، والنسائي ٧/٢٥٢ في البيوع، باب الخديعة في البيع، والموطأ ٢/٦٨٥ في البيوع، باب جامع البيوع.\nقال الحافظ في الفتح ٤/٢٨٣: قال العلماء: لقنه النبي ﷺ هذا القول ليتلفظ به عند البيع فيطلع به صاحبه على أنه ليس من ذوي البصائر في معرفة السلع، ومقادير القيمة، فيرى له كما ⦗٤٩٤⦘ يرى لنفسه لما تقرر من حض المتابيعين على أداء النصيحة، واستدل بهذا الحديث لأحمد وأحد قولي مالك أنه يرد بالغبن الفاحش لمن لم يعرف قيمة السلعة، وتعقب أنه ﷺ إنما جعل له الخيار لضعف عقله، ولو كان الغبن يملك من الفسخ لما احتاج إلى شرط الخيار، وقال ابن العربي: يحتمل أن الخديعة في قصة هذا الرجل كانت في العيب أو في الكذب أو في الثمن أو في الغبن، فلا يحتج بها في مسألة الغبن بخصوصها، وليست قصة عامة، وإنما هي خاصة في واقعة عين فيحتج بها في حق من كان بصفة الرجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٤٢٥)، وأحمد (٢/٤٤) (٥٠٣٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شُعبة. وفي (٢/٦١) (٥٢٧١) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٢/٧٢) (٥٤٠٥) قال: حدثنا أبو سلمة، قال: أخبرنا سليمان بن بلال، وفي (٢/٨٠) (٥٥١٥) قال: حدثنا عبد الرزاق قال: أخبرنا سفيان. وفي (٢/٨٤) (٥٥٦١) قال: حدثنا يزيد، قال: أخبرنا شعبة بن الحجاج، وفي (٢/١٠٧) (٥٨٥٤) قال: حدثنا عفان، قال: حدثنا شعبة، وفي (٢/١١٦) (٥٩٧٠) قال: حدثنا الفضل بن دكين، قال: حدثنا سفيان. والبخاري (٣/٨٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٣/١٥٧) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وفي (٣/١٥٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز بن مسلم، وفي (٩/٣١) قال: حدثنا إسماعيل، قال: حدثنا مالك. ومسلم (٥/١١) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقُتَيبة، وابن حجر. قال يحيى بن يحيى: أخبرنا. وقال الآخرون: حدثنا إسماعيل بن جعفر. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، قال: حدثنا سفيان.\n(ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٣٥٠٠) قال: حدثنا عبد الله بن مسلمة، عن مالك، والنسائي (٧/٢٥٢) قال: أخبرنا قُتَيبة بن سعيد، عن مالك.\nستتهم - مالك، وشعبة، وسفيان، وسليمان بن بلال، وعبد العزيز بن مسلم، وإسماعيل بن جعفر- عن عبد الله بن دينار فذكره.","vol":"1","page":493},{"text":"٣٢٤ - (ت د س) أنس بن مالك - ﵁ -: أن رجلًا كان يَبتَاعُ على عَهْدِ رسول الله - ﷺ -، وفي عُقْدَتِهِ ضَعْفٌ، فَأَتَى أَهلُه رسولَ الله - ﷺ -، فقالوا: يا رسول الله، احْجُرْ على فُلانٍ فإِنه يبتَاع وفي عُقْدَتِهِ ضَعْفٌ. فنهاهُ، فقال الرجل: إِني لا أَصْبِرُ عَنِ البيع. فقال: إنْ كنتَ غير تاركٍ للبيع، فقل: هَاءَ وَهَاءَ، ولا خِلابَة. وأَخرجه الترمذي، وأبو داود، والنسائي، ولم يذكر النسائي: هاءَ وهاءَ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n عُقدته: في عقدته ضعف: يعني في رأيه ونظره في مصالح نفسه. ⦗٤٩٥⦘\nاحْجُرُ: الحجر: المنع من التصرف، ومنه حجر القاضي على فلان إذا منعه من التصرف في ماله.\nهاء وهاء: هو أن يقول كل واحد من المتبايعين: هاء، فيعطيه ما في يده، وقيل: معناه: هاك وهات، أي: خذ وأعط، مثل الحديث الآخر: «إلا يدًا بيدٍ» قال الخطابي: أصحابُ الحديث يروونه: «ها وها» ساكنة الألف، والصواب مدها وفتحها؛ لأن أصلها: هَاكَ، أي: خذ، فحذفت الكاف، وعوضت عنها المدة، يقال للواحد: هاء، وللاثنين: هَاؤُمَا، بزيادة الميم، والجمع: هَاؤم.\n_________\n(١) الترمذي رقم (١٢٥٠) في البيوع، باب ما جاء فيمن يخدع في البيع، وأبو داود رقم (٣٥٠١) في الإجارة، باب في الرجل يقول عند البيع: لا خلابة، والنسائي ٧/٢٥٢ في البيوع، باب الخديعة في البيع، وقال الترمذي: حديث حسن صحيح غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١- أخرجه أحمد (٣/٢١٧)، وأبو داود (٣٥٠١) قال: حدثنا محمد بن عبد الله الأرزي، وإبراهيم بن خالد أبو ثور، ثلاثتهم -أحمد، والأرزي، وأبو ثور- قالوا: حدثنا عبد الوهاب.\n٢- وأخرجه ابن ماجة (٢٣٥٤) قال: حدثنا أزهر بن مروان. والترمذي (١٢٥٠)، والنسائي (٧/٢٥٢) كلاهما عن يوسف بن حماد، كلاهما - أزهر، ويوسف - عن عبد الأعلى.\nكلاهما -عبد الوهاب، وعبد الأعلى- عن سعيد، عن قتادة، فذكره.","vol":"1","page":494},{"text":"٣٢٥ - (خ ت) العداء بن خالد (١): قال عبد المجيد بن وهب: قال لي العَدَّاءُ بن خالد بن هَوْذَةَ: ألا أُقْرِئك كتابًا كتبه لي رسول الله - ﷺ -؟ قلت: بلى، فأَخرج إليَّ كتابًا: «هذا ما اشترى العدَّاءُ بن خالد بن هَوْذة من محمد رسول الله - ﷺ -، اشترى منه عبدًا أو أمةً، لا دَاءَ، ولا غائِلَةَ، ولا خِبْثَةَ، بَيْعَ المُسْلِمِ المُسْلِمَ» (٢) . ⦗٤٩٦⦘\nأخرجه الترمذي، وأخرجه البخاري، قال: ويُذْكَرُ عن العَدَّاء بن خالد، قال: كتب لي رسول الله - ﷺ - هذا ما اشترى مُحَّمدٌ (٣) رسول الله - ﷺ - من العداء بن خالد بيع المسلمِ المسلمَ، لا داءَ، ولا خِبْثَةَ، ولا غائلة، قال قتادة: الغائلة: الزنا، والسرقة، والإِباق (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n لا داء: الداء: المرض والعاهة.\nولا خِبْثَةَ: والخِبْثَة: نوع من أنواع الخبيث، أراد به: الحرام، عبروا بالخبيث عن الحرام، كما عبروا بالطيب عن الحلال. والخِبثة: نوع من أنواع الخبيث. ⦗٤٩٧⦘\nولا غائلة: الغائلة: الخصلة التي تَغُولُ المال، أي: تهلكه من إباق وغيره.\n_________\n(١) العداء - بفتح العين وتشديد الدال المهملتين آخره همز -، صحابي قليل الحديث، أسلم بعد حنين، وهو من أعراب البصرة من بني ربيعة، وفد على النبي ﷺ. روى عنه أبو رجاء العطاردي، وعبد المجيد بن وهب، وجهضم بن الضحاك، وهو القائل \" قاتلنا رسول الله ﷺ يوم حنين، فلم يظهرنا الله ولم ينصرنا \" ثم أسلم وحسن إسلامه.\n(٢) قال ملا علي القاري: بيع المسلم المسلم، نصب على المصدر، أي إنما باعه بيع المسلم من المسلم، أضاف إلى الفاعل ونصب به المفعول، ذكره الطيبي، وفي نسخة برفع \" بيع \" على أنه خبر مبتدأ محذوف هو هو، أو هذا أو عكسه، قال التوربشتي: ليس في ذلك ما يدل على أن المسلم إذا بايع غير أهل ملته جاز له أن يعامله بما يتضمن غبنًا أو عيبًا، وإنما قال ذلك على سبيل المبالغة في النظر له، فإن المسلم ⦗٤٩٦⦘ إذا بايع المسلم يرى له من النصح أكثر مما يرى لغيره، أو أراد بذلك بيان حال المسلمين إذا تعاقدا، فإن من حق الدين وواجب النصيحة: أن يصدق كل واحد منهما صاحبه، ويبين له ما خفي عليه، ويكون التقدير: باعه بيع المسلم المسلم، واشتراه شراء المسلم المسلم، فاكتفى بذكر أحد طرفي العقد على الآخر.\n(٣) قال الحافظ في الفتح ٤/٢٦٢: هكذا وقع هذا التعليق، وقد وصل الحديث الترمذي والنسائي وابن ماجة وابن الجارود وابن منده كلهم من طريق عبد المجيد ابن أبي يزيد عن العداء بن خالد، فاتفقوا على أن البائع النبي ﷺ، والمشتري العداء، عكس ما هنا، فقيل: إن الذي وقع هنا مقلوب، وقيل: هو صواب، وهو من الرواية بالمعنى، لأن اشترى وباع بمعنى واحد، ولزم من ذلك تقديم اسم رسول الله ﷺ على اسم العداء.\n(٤) البخاري تعليقًا ٤/٢٦٢ في البيوع، باب إذا بين البيعان ولم يكتما ونصحا، والترمذي رقم (١٢١٦) في البيوع، باب ما جاء في كتابة الشروط، وأخرجه ابن ماجة في التجارات رقم (٢٢٥١) باب شراء الرقيق، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه ابن ماجة (٢٢٥١)، والترمذي (١٢١٦) قالا: حدثنا محمد بن بشار. والنسائي في الكبرى (تحفة الأشراف) (٩٨٤٨) عن ابن مثنى. كلاهما - محمد بن بشار، ومحمد بن المثنى- عن عباد بن ليث صاحب الكرابيسي البصري، قال: حدثنا عبد المجيد بن وهب، فذكره. قلت: علقه البخاري كما ذكر المؤلف - ﵀ - في البيوع (٤/٢٦٢) باب إذا بين البيعان، ولم يكتما ونصحا.","vol":"1","page":495},{"text":"٣٢٦ - (خ) ابن أبي أوفى - ﵁ -: «أنَّ رجلًا أَقَامَ سِلْعَةً في السوقِ، فَحَلَفَ باللهِ لقد أُعْطِيَ بها مَا لم يُعْطَ، لِيُوقِعَ فيها رجلًا من المسلمين، فنزلت: ﴿إِنَّ الَّذِينَ يَشْتُرونَ بِعَهدِ اللهِ وَأَيْمَانِهِمْ ثَمَنًا قَليلًا ...﴾ إِلى آخر الآية، [آل عمران: ٧٧]» . أخرجه البخاري (١) .\n_________\n(١) ٤/٢٦٢ في البيوع، باب ما يكره من الحلف في البيع، وفي الشهادات، باب قوله تعالى: ﴿إن الذين يشترون بعهد الله وأيمانهم ثمنًا قليلًا﴾ وفي تفسير سورة آل عمران باب ﴿إن الذين يشترون بعهد الله وأيمانهم ثمنًا قليلًا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٧٨) قال: حدثنا عمرو بن محمد، قال: حدثنا هُشيم. وفي (٣/٢٣٤) قال: حدثني إسحاق، قال: أخبرنا يزيد بن هارون. وفي (٦/٤٣) قال: حدثنا علي هو ابن أبي هاشم، سمع هُشيمًا.\nكلاهما - هُشيم، ويزيد- قالا: أخبرنا العوام بن حوشب، عن إبراهيم بن عبد الرحمن، فذكره.","vol":"1","page":497},{"text":"الفرع الثاني: في إخفاء العيب\n٣٢٧ - (خ) عمرو بن دينار - ﵀ -: قال: «كان ها هنا رجل اسمه نَوَّاسٌ (١)، وكان عنده إِبلٌ هِيمٌ، فذهب ابن عمر واشترى تلك الإبل من شريك له، فجاء إليه شريكُه»، فقال: «بِعْنَا تلك الإِبل»، قال: «مِمَّنْ؟» قال: «من شيخٍ كذا وكذا»، قال: «وَيْحَكَ؛ واللهِ ذَاك ابن عمر»، فجاءه، فقال: «إِنَّ شريكي بَاعَكَ إِبلًا هِيمًا، ولم يُعرِّفْكَ»، قال: «فاسْتَقْها» . فلما ذهب لِيَسْتَاقَها، قال: «دَعْها، رضينا بقضاء رسول الله - ﷺ -: لا عَدْوَى (٢)» . ⦗٤٩٨⦘ أَخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n إبل هيم: الهيم: العطاش، والهيام: داء يأخذ الإبل فتعطش وتهلك منه.\nفاستقها: أمرٌ بالسوق.\nلا عدوى: فَعْلَى من عدَاهُ يعدُوهُ: إذا تجاوزه إلى غيره، والمراد به: ما يُعدي كالجرب ونحوه.\n_________\n(١) \" نواس \" بفتح النون وتشديد الواو لأكثرهم، وعند القاضي بكسر النون وتخفيف الواو، وعند بعضهم: نواسي بعد السين ياء نسب.\n(٢) أي: رضيت بحكمه حيث حكم أن لا عدوى ولا طيرة، وقال بعضهم في تفسيره: أي: رضيت بهذا البيع على ما فيه من العيب، ولا أعدي على البائع حاكمًا، واختار هذا التأويل ابن التين والزركشي.\n(٣) ٤/٢٧٠ في البيوع، باب شراء الإبل الهيم، أو الأجرب، وفي الجهاد، باب ما يذكر من شؤم الفرس، وفي النكاح، باب ما يتقى من شؤم المرأة، وفي الطب، باب الطيرة، وباب لا عدوى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٠٥)، والبخاري (٣/٨٢) قال: حدثنا علي.\nكلاهما - الحميدي، وعلي بن المديني- قالا: حدثنا سفيان، قال: حدثنا عمرو بن دينار، فذكره.","vol":"1","page":497},{"text":"٣٢٨ - (م ت د) أبو هريرة - ﵁ -: أَنَّ رسول الله - ﷺ - مرَّ في السوق على صُبْرَةِ طعامٍ، فأَدْخَلَ يده فيها، فنالتْ أَصابعه بَلَلًا، فقال: «ما هذا يا صاحب الطعام؟»، قال: يا رسول الله أَصابته السماء، قال: «أَفلا جعلتَه فوقَ الطعام حتى يراهُ الناسُ؟ !»، وقال: «مَن غَشَّنا فليس منا»، هذه رواية مسلم، والترمذي.\nوفي رواية أبي داود: أَن رسول الله - ﷺ - مَرَّ برجلٍ يَبِيعُ طعامًا، فسأله: «كيف تبيع؟» فأَخبره، فَأُوحِيَ إليه: أَنْ أَدْخِلْ يَدَكَ فيه، فأدخل يده فيه، فإذا هو مبلول، فقال رسول الله - ﷺ -: «ليس منا من غَشَّ (١)» . ⦗٤٩٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n السماء أراد بالسماء: المطر، فسماه باسم مكانه.\nمن غشنا الغش: ضد النصح، وهو من الغشش المشرب الكدر.\n_________\n(١) مسلم رقم (١٠١) في الإيمان، باب قول النبي ﷺ \"من غشنا فليس منا \" والترمذي ⦗٤٩٩⦘ رقم (١٣١٥) في البيوع، باب ما جاء في كراهية الغش في البيوع، وأبو داود رقم (٣٤٥٢) في الإجارة، باب في النهي عن الغش، وأخرجه ابن ماجة رقم (٢٢٢٤) في التجارات، باب النهي عن الغش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه عن أبي هريرة عبد الرحمن أبو العلاء:\nأخرجه الحميدي (١٠٣٣) قال: ثنا سفيان. وأحمد (٢/٢٤٢) قال:\nحدثنا سفيان. ومسلم (١/٦٩) قال: حدثني يحيى بن أيوب، وقتيبة، وابن حُجر، جميعًا عن إسماعيل ابن جعفر، وأبو ادود (٣٤٥٢) قال: حدثنا أحمد بن حنبل. قال: حدثنا سفيان بن عيينة. وابن ماجة (٢٢٢٤) قال: حدثنا هشام بن عمار. قال: حدثنا سفيان. والترمذي (١٣١٥) قال: حدثنا علي بن حُجْر. قال: أخبرنا إسماعيل بن جعفر.\nكلاهما - سفيان بن عيينة، وإسماعيل بن جعفر- عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\nالسماء: أراد بالسماء: المطر، فسماه باسم مكانه.\nمن غَشَّنَا: الغش: ضد النصح، وهو من الغَشَشِ المَشْرَبِ الكَدر.","vol":"1","page":498},{"text":"٣٢٩ - (خ) عقبة بن عامر - ﵁ -: قال: «لا يَحِلُّ لامْرِيءٍ مسلمٍ يبيعُ سِلْعَةً يَعْلَمُ أَنَّ بها داءً إِلا أَخْبَرَ به» ذكره البخاري في ترجمة باب (١) .\n_________\n(١) ٤/٢٦٣ في البيوع، باب إذا بين البيعان ولم يكتما ونصحا - تعليقًا. وقد وصله أحمد وابن ماجة رقم (٢٢٤٦)، والحاكم من طريق عبد الرحمن بن شماسة عن عقبة مرفوعًا بلفظ \" المسلم أخو المسلم ولا يحل لمسلم باع من أخيه بيعًا فيه غش إلا بينه له \" وإسناده حسن، وحسنه الحافظ في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: علقه البخاري في البيوع (٤/٢٦٣) باب: إذا بين ولم يكتما نصحا. ووصله أحمد، وابن ماجة -وسيأتي في تكملة الكتاب- والحاكم مرفوعًا، وحسنه الحافظ في الفتح.","vol":"1","page":499},{"text":"٣٣٠ - (خ م ط ت د س) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ -: «لا تُصَرُّوا» .\nوفي رواية: «لا تُصَرُّوا الإِبلَ والغنم، فمن ابتاعها فهو بخير النظرَيْن بعد أن يَحْلِبها، إِن شاء أمْسَكَ، وإنْ شاء رَدَّها وصاعًا من تَمرٍ» . وفي رواية للبخاري قال: «من اشترى غنمًا مُصَرَّاةً فاحتلبها، فإن رضيها أمسكها، وإن سَخِطها ففي حَلبتها صاعٌ من تمر» .\nوفي أخرى لمسلم قال: «مَنِ اشترى شَاةً مُصَرَّاةً فَلْيَنْقَلِبَ بِها فَلْيَحْلِبْها، فإِنْ رَضِيَ حلابها أَمسكها، وإِلا رَدَّها ومَعَها صاعٌ من تَمرٍ» . وفي أُخرى له قال: «مَنِ اشترى شاة مصراةً فهو فيها بالخيار ثَلاثَة أيَّامٍ، إِن شاء أمسكها، وإنْ شاء رَدَّها، ⦗٥٠٠⦘ وردَّ معها صاعًا من تَمرٍ» . وفي أخرى له: «ردَّ معها صاعًا من طعامٍ، لا سَمْرَاء» .\nوفي أخرى: «مِن تَمرٍ، لا سمراء» . وفي أخرى لهما بزيادةٍ في أوله قال: «لا تُتَلَقَّى الرُّكبان للبيع، ولا يَبِعْ بعضكم على بيع بعض، ولا تَنَاجَشُوا، ولا يَبعْ حاضِرٌ لِبادٍ، ولا تُصَرُّوا الإِبل والغنم ... الحديث» .\nأخرج الموطأ هذه الرواية الآخرة.\nوأخرجه الترمذي، وأَبو داود، والنسائي بنحو من هذه الطرق، إِلا أَنَّ للنسائي في بعض طرقه: «من ابتاع مُحَفَّلَةً أَو مُصَرَّاةً ...» الحديث.\nوفي أخرى له: «إِذا باع أَحدكم الشاة أَو النَّعْجَةَ فلا يُحَفِّلْهَا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n لا تُصَرُّوا: الصَّرُّ: الجَمْعُ والشَّدُّ، وقد تقدم شرحها في متن الحديث، وقال الأزهري: ذكر الشافعي المُصَرَّاة، وفسرها: أنها التي تُصَرُّ أَخْلافُها، ولا تُحْلَبُ أَيَّامًا، حتى يجتمع اللبن في ضرعها، فإذا حلبها المشتري استَغْزَرَها، قال الأزهري: جائز أن يكون سمِّيَت مُصَرَّاةً، من صَرّ أخلافها كما ذكر، إلا أنهم لما اجتمع لهم في الكلمة ثلاث راءات، قُلِبت إحداها ياء، كما قالوا: ⦗٥٠١⦘ تَظَنَّيْت في تظنَّنْت من الظن، فقلبوا إحدى النونات ياء، قال: وجائز أن يكون سميت مصراة من الصَّري- وهو الجمع- يقال: صَرَيْتُ الماء في الحوض: إذا جمعته، ويقال لذلك الماء: صَريً.\nقال أبو عُبَيْدة: المصراة: هي الناقة أو البقرة أو الشاة يُصَرَّى اللبن في ضرعها، أي: يُجْمَعُ ويحبس، فإن كان من الأول، فيكون: «لا تَصُرُّوا» بفتح التاء، وضم الصاد، وإن كان من الثاني، فيكون بضم التاء، وفتح الصاد.\nقوله: «لا تصروا الإبل» أي: لا تفعلوا بها ذلك، وإنما نهى عن بيعها وهي كذلك لأنه خداع.\nبخير النظرين: هو إمساك المبيع أو ردُّه، أيهما كان خيرًا له فعله.\nحِلابها: الحلاب، والمِحْلب: الإناء الذي تحلب فيه الألبان، وإنما أراد به في الحديث: اللبن نفسه.\nصاعًا من طعام: قد تقدم تفسيره، والطعام يطلق على ما يقتات به ويؤكل، ويدخل فيه الحنطة، وحيث استثناها، فقد أطلق الصاع في باقي الأطعمة، إلا أنه لم يرد به إلا التمر لأمرين:\nأحدهما: أنه كان الغالب على أطعمتهم.\nوالثاني: أن معظم روايات الحديث إنما جاءت: «وصاعًا من تمر» وفي بعضها قال: «من طعام»، ألا ترى أنه لما قال: «من طعام» استثنى فقال: «لا سمراء» حتى إن الفقهاء قد ترددوا فيها لو أخرج بدل التمر زبيبًا، أو قوتًا آخر، ⦗٥٠٢⦘ فمنهم من تبع التوقيف، ومنهم من رَآهُ في معناه إجراء له مجرى صدقة الفطر.\nوهذا الصاع الذي يرده مع المصراة، فهو بدل عن اللبن الذي كان في الضرع عند العقد، وإنما لم يجب رد عين اللبن أو مثله أو قيمته؛ لأن عين اللبن لا تبقى غالبًا، وإن بقيت فتمتزج بآخر اجتمع في الضرع بعد جريان العقد إلى تمام الحلب.\nوأما المثلية؛ فلأن القدر إذا لم يكن معلومًا بمعيار الشرع كانت المقابلة من باب الربا، وإنما قدِّر من التمر، لا من جنس النقد؛ لفقد النقد عندهم غالبًا؛ ولأن التمر يشارك اللبن في المالية، وكونه قوتًا، وهو قريب منه، إذ يؤكل معه في بلادهم.\nولفهم هذا المعنى نصَّ الشافعي - ﵀ - على أنه لو ردَّ الشاة المصراة بعيب آخر سوى التصرية، ردَّ معها صاعًا من التمر لأجل اللبن.\nتلقي الركبان: قد تقدم تفسيره في الباب.\nوصورة ما نهي عنه: أن يستقبل الركبان، ويكذب في سعر البلد، ويشتري بأقل من ثمن المثل، وذلك تغرير محرم، ولكن الشراء منعقد، ثم إن كذب وظهر الغبن، ثبت الخيار للبائع، وإن صدق، ففيه وجهان، على مذهب الشافعي.\nلا يبع بعضكم على بيع بعض: قال في موضع آخر: «لا يبع بعضكم على بيع أخيه» والمعنى فيهما واحد، وفيه قولان:\nأحدهما: أن يشتري الرجل السلعة ويتم البيع، ولم يفترق المتبايعان عن ⦗٥٠٣⦘ مقامهما ذلك، فنهى النبي - ﷺ - أن يعرض رجلٌ آخر سلعةً أخرى على ذلك المشتري، تشبه السلعة التي اشتراها ليبيعها له، لما في ذلك من الإفساد على البائع الأول، إذ لعله يرد للمشتري التي اشتراها أولًا، ويميل إلى هذه، وهما وإن كان لهما الخيار ما لم يتفرقا على هذا المذهب، فهو نوع من الإفساد.\nوالقول الثاني: أن يكون المتبايعان يتساومان في السلعة، ويتقارب الانعقاد، ولم يبق إلا اشتراط النقد أو نحوه، فيجيء رجل آخر يريد أن يشتري تلك السلعة، ويخرجها من يد المشتري الأول، فذلك ممنوع عند المقاربة، لما فيه من الإفساد، ومباح أول العرض والمساومة.\nهذا تأويل أصحاب الغريب، وهو تأويل الفقهاء، إلا أن لفظ الفقهاء هذا:\nقالوا: إذا كان المتعاقدان في مجلس العقد، فطلب طالب السلعة بأكثر من الثمن ليرِّغب البائع في فسخ العقد، فهذا هو البيع على بيع الغير، وهو محرَّم لأنه إضرار بالغير؛ ولكنه منعقد؛ لأن نفس البيع غير مقصود بالنهي، فإنه لا خلل فيه، وكذلك إذا رغب المشتري في الفسخ بعرض سلعة أجود منها بمثل ثمنها، أو مثلها بدون ذلك الثمن، فإنه مثله في النهي.\nوأما السوم على سوم أخيك: فأن تطلب السلعة بزيادة على ما استقر الأمر عليه بين المتساومين قبل البيع، وإنما يحرم على من بلغه الخبر فإن تحريمه خفي، قد لا يعرفه. ⦗٥٠٤⦘\nلا تناجشوا: النجش في الأصل: المدح والإطراء، والمراد به في الحديث الذي ورد النهي عنه: أنه يمدح السلعة، ويزيد فيها وهو لا يريدها ليسمعه غيره فيزيده، وهذا خداع محرم، ولكن العقد صحيح من العاقدين، والآثم غيرهما.\nوقيل: هو تنفير الناس عن الشيء إلى غيره.\nوالأصل فيه: تنفير الوحش من مكان إلى مكان، والأول هو الصحيح، وهو تأويل الفقهاء وأهل العلم.\nحاضر لباد: الحاضر: المقيم في المدن والقرى، والبادي: المقيم بالبادية، والمنهي عنه: هو أن يأتيَ البدوي البلدة، ومعه قوت يبغي التسارع إلى بيعه رخيصًا، فيقول له الحاضر: اتركه عندي لأغالي في بيعه، فهذا الصنيع محرم لما فيه من الإضرار بالغير، والبيع إذا جرى مع المغالاة منعقد، فهذا إذا كانت السلعة مما تعم الحاجة إليها، فإن كانت سلعة لا تعم الحاجة إليها، أو كثر بالبلد القوت، واستغني عنه، ففي التحريم تردد. يعوَّل في أحدهما على عموم ظاهر النهي وحَسم باب الضرر. وفي الثاني: على معنى الضرر، وقد جاء في بعض الأحاديث عن ابن عباس: أنه سئل عن معنى: لا يبع حاضر لباد؟ قال: لا يكون له سمسارًا.\nمُحَفَّلة: الناقة أو البقرة أو الشاة لا يحلبها صاحبها أيَّامًا حتى يجتمع لبنها في ضرعها، فإذا حلبها المشتري حسبها غزيرة فزاد في ثمنها، فإذا ⦗٥٠٥⦘ حلبها بعد ذلك نقص لبنها عن الحالة الأولى، والمحفلة: هي المصراة، وقد تقدم شرحها.\n_________\n(١) البخاري ٤/٣٠٩ في البيوع، باب إن شاء رد المصراة وفي حلبتها صاع من تمر، ومسلم رقم (١٥٢٤) في البيوع: باب حكم بيع المصراة، وأبو داود رقم (٣٤٤٣) و(٣٤٤٤) و(٣٤٤٥) في الإجارة، باب من اشترى مصراة فكرهها، والنسائي ٧/٢٥٣، ٢٥٤ في البيوع، باب النهي عن المصراة، والترمذي رقم (١٢٥١) و(١٢٥٢) في البيوع: باب ما جاء في المصراة، و\" الموطأ \" ٢/٦٨٣ في البيوع، باب ما ينهى عن المساومة والمبايعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة ابن سيرين:\nأخرجه الحميدي (١٠٢٩) قال: حدثنا سفيان. قال: حدثنا أيوب، وأحمد (٢/٢٤٨) قال: حدثنا سفيان، عن أيوب، وفي (٢/٢٧٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن أيوب، وفي (٢/٥٠٧) قال: حدثنا يزيد. قال: أخبرنا هشام، (ح) ومحمد بن جعفر. قال: حدثنا هشام. والدارمي (٢٥٥٦) قال: حدثنا محمد بن المنهال. قال: حدثنا يزيد بن زريع. قال: حدثنا هشام بن حسان. ومسلم (٥/٦) قال: حدثنا محمد بن عمرو بن جبلة بن أبي رَوَّاد، قال: حدثنا أبو عامر، يعني العَقَدي، قال: حدثنا قرة. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان، عن أيوب، (ح) وحدثناه ابن أبي عمر. قال: حدثنا عبد الوهاب، عن أيوب، وأبو داود (٣٤٤٤) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن أيوب وهشام، وحبيب، وابن ماجة (٢٢٣٩) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد، قالا: حدثنا أبو أسامة، عن هشام بن حسان، والترمذي (١٢٥٢) قال: حدثنا محمد بن بشار. قال: حدثنا أبو عامر. قال: حدثنا قرة بن خالد. والنسائي (٧/٢٥٤) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، عن أيوب.\nأربعتهم - أيوب، وهشام بن حسان، وقرة بن خالد، وحبيب بن الشهيد - عن محمد بن سيرين، فذكره.\n* وأخرجه أحمد (٢/٢٥٩) قال: حدثنا عبد الواحد، عن عوف، عن خلاس بن عمرو، ومحمد بن سيرين، عن أبي هريرة، فذكراه.\n- ورواه عنه موسى بن يسار:\nأخرجه أحمد (٢/٤٦٣) قال: حدثنا عبد الرحمن. ومسلم (٥/٦) قال: حدثنا عبد الله بن مسلمة بن قعنب، والنسائي (٧/٢٥٣) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا عبد الله بن الحارث.\nثلاثتهم - عبد الرحمن بن مهدي، وعبد الله بن مسلمة، وعبد الله بن الحارث- قالوا: حدثنا داود بن قيس، عن موسى بن يسار، فذكره.\n- ورواه عنه ثابت مولى عبد الرحمن بن زيد:\nأخرجه البخاري (٣/٩٣) قال: حدثنا محمد بن عمرو. وأبو داود (٣٤٤٥) قال: حدثنا عبد الله بن مخلد التميمي.\nكلاهما - محمد، وعبد الله - قالا: حدثنا المكي، يعني ابن إبراهيم، قال: ثنا ابن جريج، قال: حدثني زياد، أن ثابتًا مولى عبد الرحمن فذكره.\n- ورواه عنه محمد بن زياد:\nأخرجه أحمد (٢/٣٨٦، ٤٠٦) قال: حدثنا عفان. قال: حدثنا حماد. وفي (٢/٤٣٠) قال: حدثنا يحيى، عن شعبة، وفي (٢/٤٦٩) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا حماد، وفي (٢/٤٨١) قال: حدثنا وكيع، قال: حدثنا حماد بن سلمة، والترمذي (١٢٥١) قال: حدثنا أبو كريب، قال: حدثنا وكيع، عن حماد بن سلمة.\n- كلاهما - حماد، وشعبة - عن محمد بن زياد، فذكره.\n- ورواه عنه أبو كثير:\nأخرجه أحمد (٢/٢٧٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، وفي (٢/٤٨١) قال: حدثنا وكيع. قال: حدثنا علي بن المبارك. والنسائي (٧/٢٥٢) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق. قال: حدثنا معمر.\nكلاهما - معمر، وعلي- عن يحيى بن أبي كثير، عن أبي كثير الغبري، فذكره.\n- ورواه عنه أبو صالح:\nأخرجه أحمد (٢/٤١٧)، ومسلم (٥/٦) قالا: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب، يعني ابن عبد الرحمن القاري، عن سهيل، عن أبيه، فذكره.\n- ورواه عنه همام:\nأخرجه أحمد (٢/٣١٧)، ومسلم (٥/٧) قال: حدثنا محمد بن رافع. كلاهما -أحمد، ومحمد بن رافع- عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"1","page":499},{"text":"٣٣١ - (خ م) عبد الله بن مسعود - ﵁ -: قال: من اشترى محفَّلَةً فردَّها، فليَرُدَّ معها صاعًا، قال: ونهى النبي - ﷺ - عن «تَلَقِّي البيوع» . أخرجه البخاري، ووافقه مسلم على «تلقي البيوع» وحده (١) .\n_________\n(١) البخاري ٤/٣٠٩ في البيوع، باب النهي للبائع أن لا يحفل الإبل والبقر والغنم، وباب النهي عن تلقي الركبان، ومسلم رقم (١٥١٨) في البيوع: باب تحريم تلقي الجلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤٣٠) (٤٠٩٦) قال: حدثنا يحيى، والبخاري (٣/٩٢) قال: حدثنا مُسدد، قال: حدثنا مُعتمر، وفي (٣/٩٥) قال: حدثنا مُسدد، قال: حدثنا يزيد بن زريع، ومسلم (٥/٥) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا عبد الله بن المبارك. وابن ماجة (٢١٨٠) قال: حدثنا يحيي بن حكيم، قال: حدثنا يحيى بن سعيد، وحماد بن مَسْعدة، (ح) وحدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد، قال: حدثنا معتمر بن سليمان، والترمذي (١٢٢٠) قال: حدثنا هناد، قال: حدثنا ابن المبارك.\nخمستهم - يحيى بن سعيد، ومعتمر، ويزيد، وعبد الله بن المبارك، وحماد بن مسعدة- عن سليمان التيمي، عن أبي عثمان، فذكره.\n* في رواية أحمد، والبخاري، زاد في أوله من قول عبد الله بن مسعود، قال: «من اشترى شاةً مُحَفَّلَةً فردها فليرد معها صاعًا» .","vol":"1","page":505},{"text":"٣٣٢ - (د) عبد الله بن عمر - ﵄ -: أن رسول الله - ﷺ - قال: «مَن باع مُحَفَّلَةً فهو بالخيار ثلاثة أيام، فإِن ردَّها رَدَّ معها مثلَ، أَو مثْلَيْ لَبَنِها قَمْحًا» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n قمح: القمح: الحنطة.\n_________\n(١) رقم (٣٤٤٦) في الإجارة: باب من اشترى مصراة فكرهها، وأخرجه ابن ماجة رقم (٢٢٤٠) وضعفه البيهقي والمنذري من أجل جميع بن عمير أحد رواته، وكذا الحافظ في \" الفتح \" ٤/٣٠٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٤٤٦) قال: حدثنا أبو كامل، وابن ماجة (٢٢٤٠) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب.\nكلاهما - أبو كامل، ومحمد بن عبد الملك- عن عبد الواحد بن زياد، قال: حدثنا صدقة بن سعيد الحنفي، قال: حدثنا جُميع بن عُمير، فذكره.\nقلت: مداره على جميع بن عمير، ضعفوه، والحديث ضعفه البيهقي والمنذري في المختصر.","vol":"1","page":505},{"text":"<span data-type=\"title\" id=toc-146>الفرع الأول: في النجش</span>\n٣٣٣ - (خ م ت د) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ - قال: «لا تَنَاجَشُوا» . هذا لفظ الترمذي، وأبو داود.\nوقد أخرج هذا الْقَدْرَ البخاري، ومسلم في الحديث الطويل الذي في الفرع ⦗٥٠٦⦘ الثاني قبل هذا، فيكون هذا القدر أيضًا متفقًا عليه بينهم (١) .\n_________\n(١) البخاري ٤/٣٠٩ في البيوع: باب النهي للبائع أن لا يحفل الإبل والبقر والغنم، ومسلم رقم (١٥١٥) في البيوع: باب تحريم بيع الرجل على بيع أخيه وسومه على سومه، وتحريمه النجش، والترمذي رقم (١٣٠٤) في البيوع، باب ما جاء في النجش، وأبو داود رقم (٣٤٣٨) في البيوع: باب في النهي عن النجش، والنسائي ٧/٢٥٩ في البيوع، باب النجش، وأخرجه ابن ماجة في التجارات رقم (٢١٧٤) باب ما جاء في النهي عن النجش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة أبو حازم:\nأخرجه البخاري (٣/٢٥٠) قال: حدثنا محمد بن عرعرة. ومسلم (٥/٤) قال: حدثنا عُبيدالله بن معاذ العنبري، قال: حدثنا أبي. وفي (٥/٤) قال: وحدثنيه أبو بكر بن نافع، قال: حدثنا غندر. (ح) وحدثناه محمد بن المثنى، قال: حدثنا وهب بن جرير. (ح) وحدثنا عبد الوارث بن عبد الصمد، قال: حدثنا أبي. والنسائي (٧/٢٥٥) قال: أخبرني عبد الله بن محمد بن تميم، قال: حدثنا حجاج.\nستتهم - محمد بن عرعرة، ومعاذ العنبري، وغندر، ووهب، وعبد الصمد بن عبد الوارث، وحجاج بن محمد- عن شعبة، عن عدي بن ثابت، عن أبي حازم، فذكره.\n- ورواه عنه أبو صالح:\nأخرجه أحمد (٢/٥١٢) قال: حدثنا أسود بن عامر. قال: أخبرنا أبو بكر، عن عاصم، عن أبي صالح، فذكره.\n- ورواه عنه ابن المسيب:\nأخرجه الحميدي (١٠٢٦) قال: ثنا سفيان. وأحمد (٢/٣٣٨) قال: ثنا سفيان. وفي (٢/٢٧٤) قال: ثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٤٨٧) قال: حدثنا إسماعيل بن إبراهيم، عن معمر. والبخاري (٣/٩٠) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٣/٩٤) قال: حدثنا المكي بن إبراهيم، قال: أخبرني ابن جريج. وفي (٣/٢٤٩) قال: حدثنا مسدد. قال: حدثنا يزيد بن زُرَيع. قال: حدثنا معمر. ومسلم (٤/١٣٨) قال: حدثني عمرو الناقد وزهير بن حرب وابن أبي عمر، قال زهير: حدثنا سفيان بن عيينة.\n(ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى. (ح) وحدثني محمد بن رافع. قال: حدثنا عبد الرزاق، جميعًا عن معمر. وفي (٥/٥) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، قالوا: حدثنا سفيان. وأبو داود (٢٠٨٠، ٣٤٣٨) قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا سفيان، وابن ماجة (١٨٦٧، ٢١٧٤) قال: حدثنا هشام بن عمار، وسهل بن أبي سهل. قالا: حدثنا سفيان بن عيينة وفي (٢١٧٢) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان. وفي (٢١٧٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة، والترمذي (١١٣٤، ١٢٢٢، ١٣٠٤) قال: حدثنا أحمد بن منيع وقتيبة. قالا: حدثنا سفيان بن عيينة. وفي (١١٩٠) قال: حدثنا قتيبة. قال: حدثنا سفيان بن عيينة. والنسائي (٦/٧١) قال: أخبرنا محمد بن منصور، وسعيد بن عبد الرحمن. قالا: حدثنا سفيان. وفي (٦/٧٣) قال: أخبرني يونس ابن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني يونس، وفي (٧/٢٥٨) قال: حدثنا مجاهد بن موسى. قال: حدثنا إسماعيل، عن مَعمر. وفي (٧/٢٥٩) قال: حدثني محمد بن عبد الأعلى، قال: حدثنا يزيد. قال: حدثنا معمر.\nأربعتهم - سفيان، ومَعمر، وابن جريج، ويونس- عن الزهري، عن سعيد بن المسيب، فذكره.","vol":"1","page":505},{"text":"٣٣٤ - (خ م ط س) ابن عمر - ﵄ -: قال: نهى رسولُ الله - ﷺ - «عن النَّجَش» . أخرجه البخاري، ومسلم، والموطأ، والنسائي، وزاد الموطأ، قال: «والنَّجَشُ: أَن تُعْطِيَهُ بسلعته أَكْثَرَ مِنْ ثمنها، وليس في نفسك اشتراؤُها فيقتدي بك غيرُك» (١) .\n_________\n(١) البخاري ٤/٢٩٨ في البيوع: باب النجش، وفي الحيل: باب ما يكره من التناجش، ومسلم رقم (١٥١٦) في البيوع: باب تحريم بيع الرجل على بيع أخيه وتحريم النجش، والموطأ ٢/٦٨٤ في البيوع: باب ما ينهى عنه من المساومة والمبايعة، والنسائي ٧/٢٥٨ في البيوع: باب النجش، وأخرجه ابن ماجة رقم (٢١٧٣) في التجارات: باب ما جاء في النهي عن النجش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٤٢٤، ٤٢٥)، وأحمد (٢/٧) (٤٥٣١)، (٢/٦٣) (٥٣٠٤) قال: حدثنا عبد الرحمن، قال: حدثنا مالك، وفي (٢/٢٠) (٤٧٠٨) قال: حدثنا يحيى، عن عُبيد الله، وفي (٢/٢٢) (٤٧٣٨)، (٢/١٤٢)، (٦٢٨٢) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله، وفي (٢/٩١) (٥٦٥٢) قال: حدثنا أبو نوح قُرَاد، قال: أخبرنا مالك. وفي (٢/١٥٦) (٦٤٥١) قال: حدثنا حماد بن خالد، قال: حدثنا مالك. والدارمي (٢٥٧٠) قال: أخبرنا خالد بن مَخلد، قال: حدثنا مالك. والبخاري (٣/٩٠) قال: حدثنا إسماعيل، قال: حدثني مالك. وفي (٣/٩١) قال: حدثنا عبد الله بن مَسْلمة، قال: حدثنا مالك، وفي (٣/٩٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٩/٣١) قال: حدثنا قُتَيبة بن سعيد، عن مالك، ومسلم (٥/٣، ٥) قال: حدثنا يحيى بن يحيى، قال: قرأتُ على مالك، وفي (٥/٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن أبي زائدة، (ح) وحدثنا ابن المثنى، قال: حدثنا يحيى، يعني ابن سعيد، (ح) وحدثنا ابن نُمير، قال: حدثنا أبي. كلهم عن عُبيدالله. (ح) وحدثني محمد بن حاتم، وإسحاق بن منصور، جميعًا عن ابن مَهْدي، عن مالك، وأبو داود (٣٤٣٦) قال: حدثنا عبد الله بن مسلمة، عن مالك، وابن ماجة (٢١٧١) قال: حدثنا سويد بن سعيد، قال: حدثنا مالك بن أنس، وفي (٢١٧٣) قال: قرأت على مصعب بن عبد الله الزبيري: مالك. (ح) وحدثنا أبو حذافة، قال: حدثنا مالك بن أنس، وفي (٢١٧٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا عبدة بن سليمان، عن عبيد الله بن عمر، وعبد الله بن أحمد (٢/١٠٨) (٥٨٦٣، ٥٨٧٠) قال: حدثنا مصعب، قال: حدثني مالك، والنسائي (٧/٢٥٧) قال: أخبرنا عُبيد الله بن سعيد، قال: حدثنا يحيى، عن عبيد الله. (ح) وأخبرنا إسحاق بن إبراهيم، قال: قلت لأبي أسامة: أحدثكم عُبيد الله.... فأقر به أبو أسامة، وقال: نعم. وفي (٧/٢٥٨) قال: أخبرنا قُتيبة بن سعيد، عن مالك، والليث (ح) وأخبرنا قتيبة، عن مالك، عن نافع، عن ابن عمر. الروايات مطولة، ومختصرة، وألفاظها متقاربة.","vol":"1","page":506},{"text":"٣٣٥ - (خ) عبد الله بن أبي أوفى - ﵁ -: قال: النَّاجِشُ آكل ربًا خائِنٌ، وهو خِدَاعٌ باطل لا يحلُّ. ذكره البخاري تعليقًا (١) .\n_________\n(١) ٤/٢٩٧ في البيوع: باب النجش ومن قال: لا يجوز ذلك البيع، وقد وصله في الشهادات ٥/٢١١ فقال: حدثني إسحاق أخبرنا يزيد بن هارون، أخبرنا العوام حدثني إبراهيم أبو إسماعيل السكسكي سمع عبد الله بن أبي أوفى ﵄ يقول: أقام رجل سلعته، فحلف بالله لقد أعطي بها ما لم يعطها، فنزلت: ﴿إن الذين يشترون بعهد الله وأيمانهم ثمنًا قليلًا﴾ قال ابن أبي أوفى: الناجش آكل ربًا خائن، وأما قوله: \" وهو خداع باطل لا يحل \" فهو من كلام البخاري تفقهًا، وليس من تتمة كلام ابن أبي أوفى، نبه على ذلك الحافظ ابن حجر ﵀.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قلت: بل أسنده البخاري في الشهادات، فقال: حدثني إسحاق أخبرنا يزيد بن هارون، أخبرنا العوام، حدثني إبراهيم أبو إسماعيل السكسكي سمع عبد الله فذكر الأثر.\nوقوله: «وهو خداع ... لآخره» مدرج، قاله الحافظ في الفتح (٥/٢١١) .","vol":"1","page":506},{"text":"<span data-type=\"title\" id=toc-147>الفصل الثاني: في الشرط والإستثناء</span>\n٣٣٦ - (ط) ابن مسعود - ﵁ -: اشترى جاريةً من امرأتِهِ زينبَ الثَّقَفيَّةِ، واشترطت عليه: أَنَّكَ إِنْ بِعْتَها فَهِيَ لي بالثَّمنِ الذي تَبِيعُها بِهِ، فاستفتَى في ذلك ابنُ مسعود عمرَ بن الخطاب، فقال له عمر: لا تَقْرَبْها وفيها شرطٌ لأحَدٍ. أخرجه الموطأ (١) .\n_________\n(١) ٢/٦١٦ في البيوع: باب ما يفعل في الوليدة إذا بيعت والشرط فيها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الإمام مالك [١٣٣٥] كتاب البيوع - باب: ما يفعل بالوليدة إذا بيعت، والشرط فيها، عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة بن مسعود، أخبره أن عبد الله بن مسعود «فذكر الأثر» .\nقلت: إسناده صحيح.","vol":"1","page":507},{"text":"٣٣٧ - (ط د) عمرو بن شعيب عن أبيه عن جده - ﵄ -: قال: نهى رسول الله - ﷺ - عن بيع العُربَان.\nقال مالك: وذلك فيما نَرَى - والله أعلم - أنْ يشتريَ الرجل العبدَ أو الوليدةَ، أو يَتَكارَى الدَّابة، ثم يقول للذي اشترى منه أو تكارَى منه: أُعْطِيكَ دينارًا أو درهمًا أو أكثر من ذلك أو أقلَّ، على أَنِّي إن أَخَذْتُ السِّلعَةَ أو ركبتُ ما تَكارَيْتُ منك، فالذي أعطيْتُكَ هو من ثمن السلعة، أو من كراء الدابة، وإن تركتُ ابتياع السلعة، أو كراءَ الدَّابَّة، فما أعطيتُكَ باطل بغير شيء، أخرجه الموطأ وأبو داود (١) . ⦗٥٠٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n عربان: يقال: عُربان، وعُرْبُون، وعَرَبون، وهو أن يشتري شيئًا فيدفع إلى البائع مبلغًا، على أنه إن تم البيع احتُسِبَ من الثمن، وإن لم يتم كان للبائع ولم يُجْمَع منه، يقال: أعرب عن كذا وعرَّب وعربن؛ كأنه سمي بذلك؛ لأن فيه إعرابًا لعقد البيع، أي: إصلاحًا، وإزالة فساد، وقد ذكر تفسيره أيضًا في متن الحديث.\n_________\n(١) الموطأ ٢/٦٠٩ في البيوع: باب ما جاء في بيع العربان، وأبو داود رقم (٣٥٠٢) في الإجارة: باب في العربان، وأخرجه ابن ماجة رقم (٢١٩٢) في التجارات: باب بيع العربان. قال الحافظ في \" التلخيص \" ٣/١٧: وفيه راو لم يسم، وسمي في رواية ضعيفة لابن ماجة رقم (٢١٩٣): عبد الله ابن عامر الأسلمي. وقيل: هو ابن لهيعة، وهما ضعيفان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (٢١٩٣) قال: حدثنا الفضل بن يعقوب الرُّخامي، قال: حدثنا حبيب بن أبي حبيب أبو محمد كاتب مالك بن أنس، قال: حدثنا عبد الله بن عامر الأسلمي، عن عمرو بن شعيب، عن أبيه، فذكره.\n* أخرجه مالك (الموطأ) (٣٧٧)، وأحمد (٢/١٨٣) (٦٧٢٣) قال: حدثنا إسحاق بن عيسى، قال: أخبرني مالك، قال: أخبرني الثقة، عن عمرو بن شعيب، عن أبيه، فذكره\n* أخرجه أبو داود (٣٥٠٢) قال: حدثنا عبد الله بن مَسْلَمة. وابن ماجة (٢١٩٢) قال: حدثنا هشام بن عمار. كلاهما (عبد الله، وهشام) عن مالك بن أنس، قال: بلغني عن عمرو بن شعيب، عن أبيه، فذكره.\nقلت: شيخ مالك هو عبد الله بن عامر الأسلمي ضعفوه. وقد أبهمه بالتوثيق، لكنه لا يقبل كما هو معروف.","vol":"1","page":507},{"text":"٣٣٨ - (ط) عبد الله بن أبي بكر (١): أنَّ جده محمد بن عمرو بن حزم باع ثَمَر حائطٍ له، يقال له: «الأفرق، بأربعة آلاف درهم، واستثنى بثمانمائة درهم تمرًا» . أَخرجه الموطأ (٢) .\n_________\n(١) هو عبد الله بن أبي بكر بن محمد بن عمرو بن حزم الأنصاري، أبو محمد المدني. روى عن أبيه وأنس وعباد بن تميم. وعنه الزهري ومالك والسفيانان وهشام بن عروة. مات سنة ١٣٥ هـ.\n(٢) ٢/٦٢٢ في البيوع: باب ما يجوز في استثناء الثمر، وفيه انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قاله الإمام مالك [١٣٤٩] كتاب البيوع - باب ما يجوز في استثناء الثمر: عن عبد الله بن أبي بكر «فذكر الأثر» .","vol":"1","page":508},{"text":"٣٣٩ - (ط) مالك بن أنس - ﵁ -: بلغه أنَّ رسول الله - ﷺ - نهى عن بَيْعٍ وسَلَفٍ.\nقال مالك: وتفسير ذلك: أن يقول الرجلُ للرجُلِ: آخُذُ سِلْعَتَكَ بكذا وكذا، على أَن تُسْلِفَني كذا وكذا فإنْ عَقَدَا بَيْعَهُما على هذا، فهو غير جائز. أَخرجه الموطأ (١) .\n_________\n(١) ٢/٦٥٧ في البيوع: باب السلف وبيع العروض بعضها ببعض، وقد وصله بنحوه أبو داود رقم (٣٥٠٤) في البيوع: باب في الرجل يبيع ما ليس عنده، والنسائي ٧/٢٨٢ في البيوع: باب ⦗٥٠٩⦘ بيع ما ليس عند البائع، والترمذي رقم (١٢٣٤) من حديث عمرو بن شعيب عن أبيه عن جده، وإسناده حسن، وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قاله الإمام مالك [١٤٠١] كتاب البيوع - باب السلف، وبيع العروض بعضها ببعض.\nقال الزرقاني: وقد وصله أبو داود، والترمذي، قال: حسن صحيح، والنسائي من طريق أيوب السختياني عن عمرو بن شعيب، عن أبيه، عن جده.\nورواه الطبراني في الكبير من حديث حكيم بن حزام بزيادة وشرطين. الشرح (٣/٣٨٩) .","vol":"1","page":508},{"text":"٣٤٠ - (خ م ت د س) جابر بن عبد الله - ﵄ -: قال: كنتُ مع رسول الله - ﷺ - في سَفرٍ، وكنتُ على جَمَلٍ ثَفالٍ، إنما هو في آخر القوم، فمرَّ بيَ النبيُّ - ﷺ -، فقال: «مَن هذا؟» . قُلتُ: جابرُ بن عبد الله، قال: «مالَكَ؟» قلت: إِن على جمل ثَفَالٍ (١)، قال: أَمَعَكَ قَضيبٌ؟ قلتُ: نعم. قال: «أَعْطِنِيهِ»، فأعْطَيْتُهُ، فَضَرَبه وزجره، فكان من ذلك المكان في أول القوم، قال: «بِعنِيهِ»، فقلتُ: بَل هو لك يا رسول الله، قال: «بل بِعنِيهِ، قد أَخذتُهُ بأربعة دنانير، وَلَكَ ظَهْرُهُ (٢) إِلى المدينة»، فلما دنونا من المدينة ⦗٥١٠⦘ أَخذتُ أَرتَحِلُ، قال: أَيْنَ تُريدُ؟ قُلتُ: تزوجتُ امرأةً قد خَلا مِنْها، قال: «فهلا جاريةً تُلاعِبُها وتُلاعِبُكَ؟» قُلتُ: إِنَّ أَبي تُوفِّيَ وتَرَكَ بناتٍ، فَأَرَدتُ أَنْ أَتَزَوَّج امرأةً قد جَرّبتْ، وخلا منها، قال: «فذلك»، قال: فلما قدمنا المدينة، قال: «يا بلالُ، اقْضِهِ، وزِدْهُ»، فأعطاهُ أَربعةَ دنانير، وزاده قِيراطًا (٣)، قال جابر: لا تفارقُني زِيادَةُ رسول الله - ﷺ -، فلم يكن القيراطُ (٤) يُفَارِقُ قِرَابَ جابر بن عبد الله. هذا لفظ البخاري.\nوفي رواية له، ولمسلم قال: غزوتُ مع رسول الله - ﷺ - فَتَلاحَقَ بي النبي - ﷺ -، وأَنا على ناضِحٍ لنا قد أَعْيَى، قال: فتَخَلَّفَ رسول الله - ﷺ -، فزجره ودعا له، فما زال بَين يَديَ الإِبل، قُدَّامَها يسير، فقال لي: «كيف ترى بعيرك؟» فقلتُ: بخير، قد أصابته بركَتُكَ، قال: «أَفَتَبِيعُنيهِ؟»، قال: فاستحييت، ولم يَكُنْ لنا ناضِحٌ غيرَه، قال: فقلت: نعم! فَبِعْتُهُ إِيَّاهُ، عَلى أنَّ لِي فَقَارَ ظَهْرِهِ، حتى أَبلغَ المدينة. قال: فقلت: يا رسول الله، إِنِّي عروسٌ، ⦗٥١١⦘ فاستأذنتُه، فأذن لي، فتقدمتُ الناسَ إلى المدينة، حتى أتيتُ المدينة، فلقيَني خالي، فسألني عن البعير، فأخبرتُه بما صنعتُ فيه فَلامَني، قال: وقد كانَ قال لي رسول الله - ﷺ - حين استأذنتُه -: هل تزوجتَ بكرًا أم ثيبًا؟ قلت: تزوجتُ ثيبًا، فقال: «هلا تزوجتَ بكرًا تُلاعِبُها وتُلاعِبُكَ؟» قلتُ: يا رسول الله: تُوُفِّيَ والدي، أَو استُشهِدَ، ولي أَخواتٌ صِغَارٌ، فكرهتُ أَنْ أَتَزَوَّجَ مِثْلَهُنَّ، فلا تُؤدِّبُهُنَّ، ولا تقومُ عليهنَّ، فتزوجتُ ثَيِّبًا لتقومَ عليهنَّ، وتؤدِّبَهُنَّ، قال: فلما قَدِمَ رسول الله - ﷺ - غَدَوتُ عليه بالبعير، فأعطاني ثمنه، ورَدَّهُ عَلَيَّ.\nوفي أخرى: أنه كان يسير على جمل له قد أعيَى، فَمَرَّ به النبي - ﷺ -، فَضَرَبَهُ، ودَعَا له، فَسارَ بِسيْرٍ ليس يَسيرُ مثلَهُ، ثم قال: «بِعْنِيهِ بِأُوقيَّةٍ»، قلت: لا، ثم قال: «بعنيه بأُوقية»، فبعتُهُ، واستثنيتُ حُمْلانَهُ إِلى أهلي، فلما قدمنا أَتيتُه بالجمل، وَنَقَدَني ثَمنَهُ، ثم انصرفتُ، فأرسلَ على أثري، فقال: «ما كنتُ لآخُذَ جملكَ، فخذ جَمَلكَ، فهو مَالُكَ» .\nقال البخاري: قال جابر: أَفْقَرَنِي رسول الله - ﷺ - ظَهْرَهُ إِلى المدينةَ (٥) .\nوقال في أخرى: فبعتُه على أَنَّ لي فَقَارَ ظَهْرِهِ حتى أَبْلُغَ المدينَةَ (٦) . ⦗٥١٢⦘\nوقال في أُخرى: لَك ظَهْرُه إِلى المدينة (٧) . وفي أُخرى: وَشَرَطَ ظَهْرَهُ إِلى المدينة (٨) .\nقال البخاري: الاشتراط أكثر وأَصَحُّ عندي (٩) .\nقال: وفي رواية: أنه اشتراه بأوقية.\nوفي أخرى: «بأربعة دنانير» .\nقال البخاري: وهذا يكون أوقية، على حساب الدنانير بعشرة.\nوقال في رواية: أوقية ذهبٍ، وفي أخرى: مائتي درهم.\nوفي أخرى قال: اشتراه بطريق تبوك، أحْسبُهُ قال: بأربع أواقيّ. ⦗٥١٣⦘ وفي أخرى: بعشرين دينارًا. قال البخاري: وقولُ الشَّعْبِيِّ: بأوقيةٍ، أكثر (١٠) .\nوفي رواية للبخاري ومسلم نحو الرواية الأولى، وفيه: فنزل فَحَجَنَهُ بِمحْجَنِهِ، ثم قال: اركَبْ - وذكر نحوه - وقال فيه: أمَا إنَّكَ قَادِمٌ، فإذا قَدِمْتَ فالْكَيْسَ الْكَيْسَ. وفيه: فاشتراه مني بأوقية، وفيه: فقدِمتُ بالغداة فجئتُ المسجدَ فوجدتُه على باب المسجد، فقال: الآن قَدِمَّتَ؟ قلتُ: نعم. قال: فَدَعْ جَمَلَكَ وادْخُل فصَلِّ ركعتين، فدخلتُ فَصَلَّيْتُ، ثم رجعتُ، فأمر بلالًا أنْ يَزِن لي أوقيةً، فَوَزَنَ لي بلال، فَرَجَحَ الميزان، فَانْطَلَقْتُ، فلَمَّا وَلَّيْتُ قال: ادْعُ لي جابِرًا، فَدُعِيتُ، فقلتُ: الآن يَرُدُّ عليَّ الْجَمَلَ، ولم يكن شيء أبغضَ إليهَ منه، فقال: خُذْ جَمَلَكَ، ولك ثَمنُه.\nوفي رواية لهما أيضًا، قال: كُنَّا مع رسول الله - ﷺ - في غزاةٍ، فلما أقبلنا تَعَجَّلْتُ على بَعِيرٍ لي قَطُوفٍ، فلحقني راكبٌ من خلفي، فَنَخَس بَعِيري بِعَنزَةٍ كانت معه، فانطلق بعيري كأجودَ ما أنتَ راءٍ من الإبلِ، فَالتفتُّ، فإذا أنا برسول الله - ﷺ -، فقال: «ما يُعْجِلُكَ يا جابرُ؟» قلتُ: يا رسول الله، إني حديثُ ⦗٥١٤⦘ عهد بعُرسٍ، قال: «أبِكْرًا تزوجتَها، أم ثيبًا؟» - فذكره - قال: فلما ذهبنا لِندخلَ قال: «أمْهِلوا، حتَّى نَدخُلَ ليلًا، أي: عِشاءً (١١)، كَيْ تَمتَشِطَ الشَّعِثَةُ، وتَستَحِدَّ المُغِيبَةُ» زاد مسلم: فإذا قدمتَ فالكَيْسَ الْكَيْسَ.\nوفي رواية لمسلم قال: أقبلنا من مكة إلى المدينة، مع رسول الله - ﷺ -، فأعْيَى جملي - وذكر نحو حديث قبله - وفيه: ثم قال لي: «بِعْني جملَكَ هذا»، قلتُ: لا، بل هو لك، قال: «لا، بل بِعنِيهِ»، فقلتُ: لا، بل هو لك يا رسول الله، قال: «لا، بل بِعْنِيهِ»، قُلتُ: فإنَّ لرجلٍ عليَّ أوقِيَّةً من ذَهَب، فهو لك بها، قال: «قد أخذتُه، فَتَبَلَّغْ عليه إلى المدينة»، قلما قدمتُ المدينة، قال رسول الله - ﷺ - لبلالٍ: «أعطِهِ أوقيةً من ذهبٍ وزِدْهُ»، قال: فأعطاني أوقيةً من ذهبٍ، وزادني قيراطًا، قال: فقلتُ: لا تفارقُني زيادةُ رسول الله - ﷺ -، قال: فكان في كِيسٍ لي، فأخذه أهل الشام يومَ الحَرَّةِ.\nوفي أخرى لمسلم نحو ذلك، وفيه قال: أتَبِعْنيه بكذا وكذا والله يغفر لَكَ؟ قلتُ: هو لك يا نبي الله، قال ذلك ثلاثًا، وذكر الحديث. وفي أخرى له، قال لي: ارْكَب بِسْم الله، وفيه: فما زال يزيدُني ويقول: واللهُ يَغْفِرُ لَكَ.\nوفي أخرى له قال: فَنَخَسَهُ، فَوَثَبَ، فكنْتُ بعد ذلك أحْبِسُ خُطامَهُ ⦗٥١٥⦘ لأسمعَ حديثَهُ، فما أقدِرُ عليه، فَلَحِقَني النبيَّ - ﷺ -، فقال: «بِعْنِيهِ»، فبعتُهُ، بِخَمْسٍ أواقيَّ، قال: قلت: على أنَّ لي ظهره إلى المدينة، فلما قَدِمْتُ المدينةَ أتَيْتُهُ، فزادني أوقيَّة، ثم وَهَبَه لي.\nوفي رواية لهما قال: سافرتُ معه في بعض أسفَارِهِ - قال أبو المتوكل: لا أدْري غَزْوَةً، أو عُمْرةً - فلما أن أقبلنا، قال النبي - ﷺ -: «مَنْ أحَبَّ أنْ يَتَعَجَّلَ إلى أهله فَلْيَتَعَجَّلُ»، قال جابر: فأقبلنا، وأنا على جمل لي أرمل، ليس فيه شِيَةٌ، والناس خَلْفي، فبينما أنا كذلك إذ قام عليّ، فقال النبي - ﷺ -: «يا جابر، اسْتَمْسِكْ»، فضربه بِسوطِهِ، فوثبَ البعير مكانه، فقال: «أتبيع الجملَ؟» فقلت: نعم، فلما قَدِمنا المدينة، ودخل النبي - ﷺ - المسجد في طوائفَ من أصحابه، دخلتُ إليه، وعَقَلْتُ الجمل في ناحية البَلاَطِ، فقلت له: هذا جملُك، فخرج فجعل يُطيفُ بالجمل، ويقول: الجملُ جَملُنا، فبعث النبي - ﷺ - إليه بأوَاقِيَّ من ذهَبٍ، فقال: «أعطوها جابرًا»، ثم قال: «استوفَيْتَ الثَّمَنَ؟» قُلتُ: نعم؛ قال: «الثمنُ والجملُ لك» .\nوفي رواية قال: اشترى منِّي النبي - ﷺ - بعيرًا بِوُقيَّتين ودرهم أو درهمين، فلما قدمَ صِرارًا أمَرَ ببقرة فذُبِحَتْ، فأكلوا منها، فلما قدموا المدينة، أمَرَني أنْ آتيَ المسجدَ، فأصلي فيه ركعتين، وَوَزَنَ لي ثمن البعير. ومن الرواة مَنِ اقْتَصَرَ على ذِكْرِ الركعتين في المسجد. وفي رواية: أنه لما قدم المدينة نَحَرَ جَزُورًا. ⦗٥١٦⦘\nهذه روايات البخاري ومسلم التي ذكرها الحُمَيْدِي في كتابه في ذكر بيع الجمل والاشتراط.\nوقد أضاف إليها روايات أخرى لهما، تَتَضَمَّنُ ذِكْرَ تزويج جابر، وسؤالَ رسول الله - ﷺ - إيَّاه عنه، وذكر دخول الرجل على أهله طُروقًا، ولم يذكر فيها بيع الجمل، فلهذا لم نذكرها نحن ها هنا، وأخَّرْناها لتجيء في كتاب النكاح من حرف النون، وفي كتاب الصحبة من حرف الصاد، إن شاء الله تعالى. والمراد من ذكر هذا الحديث بطوله: ذكر الاشتراط في البيع، ولأجل ذلك أخرجوه، ولهذا السبب لم يخرِّج منه الترمذي وأبو داود إلا ذكر الاشتراط. وهذا لفظ الترمذي: إنَّ جابرًا باع من النبي - ﷺ - بعيرًا، واشترط ظهره إلى أهله.\nوهذا لفظ أبي داود، قال جابر: بِعْتُهُ - يعني بعيره - من النبي - ﷺ -، واشترطتُ حُمْلانه إلى أهلي.\nوقال في آخره: «تُراني إنما ما كَسْتُكَ لأذهب بجملك؟ خُذْ جملك وثمنَه، فهما لك» .\nوحيث كان المقصود من الحديث ذكر الاشتراط، وهو متفق عليه بين البخاري ومسلم والترمذي وأبي داود، عَلَّمنا عليه علاماتهم الأربع، وإن لم يكن جميع الحديث متفقًا عليه. ⦗٥١٧⦘ وأخرج النسائي روايات متفرقة نحو هذه الروايات المتقدمة (١٢) . ⦗٥١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ثفال: جمل ثفال، أي: بطيء في سيره.\nخلا منها: خلا من المرأة، أي: كبرت وخرجت من حد الشباب.\nالناضح: الجمل يستقى عليه الماء ليسقي النخل والزرع وغيره.\nفَقَار: الفقار: خَرَز الظهر، يقال: أفقرتك ناقتي، أي: أعرتك فقارها لتركبها.\nعروس: العروس: اسم يقع على الرجل والمرأة، إذا دخل أحدهما بالآخر، يقال: رجل عروس، وامرأة عروس.\nفنقدني: نقدته كذا، أي: أعطيته نقدًا، وقد ذكر مقدارها في متن الحديث، وكانت يومئذ أربعين درهمًا.\nمحجن: المحجن: عصًا في طرفها انعقاف كالصولجان ونحوه.\nفالكَيْس: الكيس: هو الجماع والعقل، كأنه جعل طلب الولد عَقلًا.\nقطوفُ: جمل قطوف: سيء المشي، ضيق الخطوة.\nالعنزة: شبه العكازة، يكون في طرفها الواحد شبه الحربة. ⦗٥١٩⦘\nتمتشط الشعثة: الشعثة: المرأة البعيدة العهد بالغسل والتسريح، والامتشاط، تسريح الشعر: يعني: حتى تصلح من شأنها، بحيث إذا قدم عليها بعلها، وجدها متجملة، حسنة الحال.\nوتستحد المغيبة: المغِيبَةُ: المرأة التي غاب عنها زوجها، والاستحداد: أخذ الشعر بالموسى وغيرها، وهذا أيضًا كالأول.\nأرمل: جمع أرمل: يضرب لونه إلى الكدرة.\nلاشية فيه: أي: لا لون فيه يخالف كدرته.\nالبلاط: ما يُفْرَشُ به الأرض من حجر أو غيره، ثم سمي المكان بلاطًا على المجاز.\nصرارًا: بكسر الصاد المهملة، والراءين المهملتين: موضع قريب من المدينة.\nجزورًا: الجزور من الإبل: يقع على الذكر والأنثى، والكلمة مؤنثة.\nماكستك: فاعلتك من المكس: وهو انتقاص الثمن، وذكر الزمخشري في كتابه «الفائق» هذا الحديث، وقال: قد روي: «ماكستُك» من المكاس، ومعناه ظاهر، وقال: قد روي «أتُراني أنما كسْتُك» وهو من كايسته فكِسْتُهُ، أي كنت أكيس منه.\n_________\n(١) بفتح الثاء: هو البعير البطيء السير، يقال: ثفال وثفيل؛ وأما الثفال بكسر الثاء، فهو ما يوضع تحت الرحى لينزل عليه الدقيق، وفي المطبوع \" الثغال \" وهو تصحيف.\n(٢) وقد بوب له البخاري ﵀ في الشروط بقوله: باب إذا اشترط البائع ظهر الدابة إلى مكان مسمى جاز. قال الحافظ: هكذا جزم بهذا الحكم لصحة دليله عنده، وهو مما اختلف فيه وفيما يشبهه كاشتراط سكنى الدار؛ وخدمة العبد، فذهب الجمهور إلى بطلان البيع، لأن الشرط المذكور ينافي مقتضى العقد، وقال الأوزاعي وابن شبرمة وأحمد وإسحاق وأبو ثور، وطائفة: يصح البيع، ويتنزل الشرط منزلة الاستثناء، لأن المشروط إذا كان قدره معلومًا، صار كما لو باعه بألف إلا خمسين درهمًا مثلًا، ووافقهم مالك في الزمن اليسير دون الكثير، وقيل: حده عنده ثلاثة أيام، وحجتهم حديث الباب، وقد رجح البخاري فيه الاشتراط كما سيأتي آخر كلامه، وأجاب عنه الجمهور بأن ألفاظه اختلفت، فمنهم من ذكر فيه الشرط، ومنهم من ذكر فيه ما يدل عليه، ومنهم من ذكر ما يدل على أنه كان بطريق الهبة، وهي واقعة عين يطرقها الاحتمال، فقد عارضه حديث عائشة في قصة بريرة، ففيه بطلان الشرط المخالف لمقتضى العقد، وصح من حديث جابر أيضًا النهي عن بيع الثنيا، أخرجه أصحاب السنن، وإسناده صحيح؛ وورد النهي عن بيع وشرط. وأجيب بأن الذي ينافي مقصود البيع، ما إذا اشترط مثلًا في بيع الجارية، أن لا يطأها، وفي الدار أن لا يسكنها، وفي العبد أن لا يستخدمه، وفي الدابة أن لا يركبها، أما إذا اشترط شيئًا معلومًا لوقت ⦗٥١٠⦘ معلوم فلا بأس به. وأما حديث النهي عن الثنيا، ففي نفس الحديث \" إلا أن تعلم \" فعلم أن المراد أن النهي إنما وقع عما كان مجهولًا. وأما حديث النهي عن بيع وشرط، ففي إسناده مقال، وهو قابل للتأويل.\n(٣) قال ابن الجوزي: هذا من أحسن التكرم، لأن من باع شيئًا، فهو في الغالب محتاج، فإذا تعوض من الثمن، بقي في قلبه من المبيع أسف على فراقه كما يقول:\nوقد تخرج الحاجات يا أم مالك ... نفائس من رب بهن ضنين\nفإذا رد عليه المبيع مع ثمنه ذهب الهم عنه، وثبت فرحه، وقضيت حاجته، فكيف مع ما انضم إلى ذلك مع الزيادة في الثمن.\n(٤) هو من قول عطاء، والقراب بكسر القاف: هو وعاء شبه الجراب، يطرح فيه الراكب سيفه بغمده وسوطه، وقد يطرح فيه زاده من تمر ونحوه.\n(٥) هذه الرواية وصلها البيهقي من طريق يحيى بن أبي كثير عن شعبة عن مغيرة عن عامر عن جابر.\n(٦) وصلها البخاري في كتاب \" الجهاد \" من صحيحه.\n(٧) وصلها أيضًا في الوكالة.\n(٨) وصلها البيهقي من طريق المنكدر بن محمد بن المنكدر عن أبيه به، ووصلها الطبراني من طريق عثمان بن محمد الأخنسي عن محمد بن المنكدر بلفظ: فبعته إياه وشرطته، أي: ركوبه إلى المدينة.\n(٩) أي: أكثر طرقًا وأصح مخرجًا، قال الحافظ ﵀: وأشار بذلك إلى أن الرواة اختلفوا عن جابر في هذه الواقعة، هل وقع الشرط في العقد عند البيع، أو كان ركوبه للجمل بعد بيعه إباحة من النبي ﷺ بعد شرائه على طريق العارية؟ والحاصل أن الذين ذكروه بصيغة الاشتراط أكثر عددًا من الذين خالفوه، وهذا وجه من وجوه الترجيح فيكون أصح، ويترجح أيضًا بأن الذين رووه بصيغة الاشتراط معهم زيادة وهم حفاظ، فتكون حجة، وليست رواية من لم يذكر الاشتراط منافية لرواية من ذكره، لأن قوله: لك ظهره، وأفقرناك ظهره، وتبلغ عليه، لا يمنع وقوع الاشتراط قبل ذلك. وقال ابن دقيق العيد: إذا اختلفت الروايات وكانت الحجة ببعضها دون بعض، توقف الاحتجاج بشرط تعادل الروايات، أما إذا وقع الترجيح لبعضها، بأن يكون رواتها أكثر عددًا أو أتقن حفظًا، فيتعين العمل بالراجح، إذ الأضعف لا يكون مانعًا من العمل بالأقوى، والمرجوح لا يمنع التمسك بالراجح.\n(١٠) أي: موفقه لغيره من الأقوال، والحاصل من الروايات أوقية، وهي رواية الأكثر، وأربعة دنانير وهي لا تخالفها، وأوقية ذهب وأربع أواق وخمس أواق ومائتا درهم وعشرون دينارًا، هذا ما ذكره البخاري، قال الحافظ: ووقع عند أحمد والبزار من رواية علي بن زيد عن أبي المتوكل ثلاثة عشر دينارًا وقد جمع عياض وغيره بين هذه الروايات، فقال: سبب الاختلاف أنهم رووا بالمعنى، والمراد: أوقية ذهب، والأربع أواق والخمس بقدر ثمن أوقية الذهب، والأربعة دنانير مع العشرين دينارًا محمولة على اختلاف الوزن والعدد، وكذلك رواية الأربعين درهمًا مع المائتي درهم، قال: وكأن الإخبار بالفضة عما وقع عليه العقد وبالذهب عما حصل به الوفاء، أو بالعكس.\n(١١) قال الحافظ: هذا التفسير في نفس الخبر، وفيه إشارة إلى الجمع بين هذا الأمر بالدخول ليلًا والنهي عن الطروق ليلًا، بأن المراد بالأمر الدخول في أول الليل، وبالنهي الدخول في أثنائه، أو أن الأمر بالدخول ليلًا لمن أعلم أهله بقدومه، فاستعدوا له، والنهي عمن لم يفعل ذلك.\n(١٢) البخاري في الوكالة ٤/٣٩٥، باب إذا وكل رجل رجلًا أن يعطي شيئًا ولم يبين كم يعطي، وفي المساجد ١/٤٤٧، باب الصلاة إذا قدم من سفر، وفي البيوع ٤/٢٦٩، باب شراء الدواب والحمير، وفي الاستقراض ٥/٤٠، باب من اشترى بالدين وليس عنده ثمنه، و٤٤، باب حسن القضاء، وفي المظالم ٥/٨٤، باب من عقل بعيره على البلاط أوباب المسجد، و(١٦٦) في الهبة، باب الهبة المقبوضة وغير المقبوضة، و(٢٢٩، ٢٣٦) في الشروط، باب إذا اشترط البائع ظهر الدابة إلى مكان مسمى جاز، وفي الجهاد ٦/٤٩، ٥٠، باب من ضرب دابة غيره في الغزو، و٨٦، باب استئذان الرجل الإمام، و١٣٤، باب الصلاة إذا قدم من سفر، وفي النكاح ٩/١٠٤، ١٠٦، باب تزويج الثيبات، و٢٩٧، ٢٩٨ باب طلب الولد، و٢٩٨، باب تستحد المغيبة وتمتشط، و٤٤٩ في النفقات، باب عون المرأة زوجها في ولده، وفي الدعوات ١١/١٦١، باب الدعاء للزوج، وأخرجه مسلم رقم (٧١٥) في المساقاة، باب بيع البعير واستثناء ركوبه، وفي صلاة المسافرين، باب استحباب تحية المسجد بركعتين، وفي الرضاع، باب استحباب نكاح ذات الدين، وباب استحباب نكاح البكر، وفي الإمارة، باب كراهة الطروق لمن ورد من سفر، والترمذي رقم (١٢٥٣) في البيوع، باب ما جاء في اشتراط ظهر الدابة عند البيع، وأبو داود رقم (٣٥٠٥) في الإجارة، باب شرط في بيع، والنسائي ٧/٢٩٧، ٣٠٠، باب البيع يكون فيه الشرط فيصح البيع والشرط، وأخرجه ابن ماجة في التجارات، باب السوم رقم (٢٢٠٥) .\nوقال الحافظ في الفتح ٥/٢٣٦: وفي الحديث جواز المساومة لمن يعرض سلعته للبيع، والمماكسة في المبيع قبل استقرار العقد، وابتداء المشتري بذكر الثمن، وأن القبض ليس شرطًا في صحة البيع، وأن إجابة الكبير بقول: \" لا \" جائز في الأمر الجائز، والتحدث بالعمل الصالح للاتيان بالقصة على وجهها لا على وجه تزكية النفس وإرادة الفخر، وفيه تفقد الإمام والكبير لأصحابه وسؤاله عما ينزل بهم، وإعانتهم بما تيسر من حال أو مال أو دعاء، وتواضعه ﷺ، وفيه جواز ضرب الدابة للسير وأن كانت غير مكلفة، ومحله إذا لم يتحقق أن ذلك منها من فرط تعب وإعياء، وفيه توقير التابع لرئيسه، وفيه الوكالة في وفاء الديون، والوزن على المشتري، والشراء بالنسيئة، وفيه رد العطية قبل القبض لقول جابر: هو لك، قال: لا بل بعنيه، وفيه جواز إدخال الدواب والأمتعة إلى رحاب المسجد، وحواليه، وفيه المحافظة على ما يتبرك به، لقول جابر: لا تفارقني الزيادة، وفيه جواز الزيادة في الثمن عند الأداء والرجحان في الوزن لكن برضا المالك ⦗٥١٨⦘ وهي هبة مستأنفة حتى لو ردت السلعة بعيب مثلًا لم يجب ردها، أو هي تابعة للثمن حتى ترد، فيه احتمال، وفيه فضيلة لجابر حيث ترك حظ نفسه وامتثل أمر النبي ﷺ له ببيع جمله مع احتياجه إليه، وفيه معجزة ظاهرة للنبي ﷺ، وجواز إضافة الشيء إلى من كان مالكه قبل ذلك باعتبار ما كان، واستدل به على صحة البيع بغير تصريح إيجاب ولا قبول، لقوله فيه قال: بعنيه بأوقية فبعته، ولم يذكر صيغة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه عن جابر أبو هبيرة:\nأخرجه أحمد (٣/٣٠٣) قال: ثنا هشيم، قال: أخبرنا سيَّار، عن أبي هبيرة «فذكره» .\nوتقدم تخريجه من رواية محارب بن دثار، ونبيح وأبي النضر وغيرهم.","vol":"1","page":509},{"text":"٣٤١ - (خ م ط ت د س) عائشة - ﵂ - قالت: جاءت بَرِيرةُ تستعين بها في كتابتها، ولم تكن قضت من كتابتها شيئًا، فقالت لها عائشة: ارجعي إلى أهلِكِ، فإنْ أحَبُّوا أنْ أقْضِيَ عنك كتابتك، ويكونَ ولاؤُك لي فعلتُ، فذكرتْ ذلك بَريرة لأهلها، فأبَوْا، وقالوا: إن شاءت أن تحتسبَ عليك، فلتفعل، ويكون لنا ولاؤك، فذكرت ذلك لرسول الله - ﷺ -، فقال لها رسول الله - ﷺ -: «ابتاعي وأعتقي، فإنما الولاء لمن أعتق»، ثم قام رسول الله - ﷺ -، فقال: «مَا بَالُ أُنَاسٍ يَشْتَرطون شُروطًا ليست في كتاب الله؟ يا مَن اشترط شرطًا ليس في كتاب الله فليس له، وإن اشترط مائةَ مرَّة، شرطُ الله أحقُّ وأوثق» . هذه رواية البخاري ومسلم.\nوأخرج «الموطأ» والترمذي وأبو داود والنسائي نحوها.\nوفي أخرى للبخاري، من حديث أيمن المكي (١)، قال: دخلت على عائشة فقلت: كنتُ غلامًا لعُتبة بن أبي لَهب، ومات، وورثني بَنُوه، وإنهم باعوني من ابن أبي عمرو، واشترط بنو عتبة الولاء، فقالت: دخلتْ عليَّ بريرةُ. فقالت: اشتريني وأعتقيني، قلت: نعم! قالت: لا يبيعوني حتى يشترطوا ⦗٥٢١⦘ وَلائي، قلت: لا حاجة لي فيك، فسمع بذلك رسول الله - ﷺ -، أو بَلَغَهُ فقال:: «ما شأنُ بريرة؟» فذكرت عائشةُ ما قالت، فقال: «اشتريها فأعتقيها، ولْيَشْترطوا ما شاؤوا» قال: فاشتريتُها وأعتقتُها، واشترط أهلها ولاءها، فقال النبي - ﷺ -: «الولاء لمن أعتق، وإن اشترطوا مائة شرط» . وللبخاري ومسلم وغيرهما رواياتٌ أخرى لهذا الحديث بزيادة تتضمن ذكر تخييرها في زوجها لما عَتَقَتْ، وذِكر لَحمٍ تُصُدِّق به عليها، وذِكرَ قدرِ ما كُوتِبَت عليه، وقد تركنا ذكرها لِتجيءَ في مواضعها من كتاب الفرائض، والكتابة، والصدقة، والنكاح، والطلاق (٢) . ⦗٥٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n كتابتها: المكاتبة: أن يقول الرجل لعبده: كاتبتك على ألف درهم مثلًا، فإذا أديتها عتقت، ومعناه: كتبت لك على نفسي أن تعتق مني إذا وفيت المال، وكتبت عليَّ العتق.\nولاءك: ولاء المعتق: أنه إذا مات المعتق، ولم يخلِّف وارثًا سوى معتقه، ورثه.\n_________\n(١) قال في \" تهذيب التهذيب \" ١/٣٩٤: هو أيمن الحبشي المكي والد عبد الواحد بن أيمن مولى ابن أبي عمر المخزومي، وقيل: مولى ابن أبي عمرة. روى عن جابر وعائشة وسعد بن أبي وقاص، وعنه ابنه عبد الواحد، وقال أبو زرعة: ثقة. قال البخاري في صحيحه: حدثنا أبو نعيم عن عبد الواحد عن أبيه قال \" دخلت على عائشة فقلت: كنت غلامًا لعتبة بن أبي لهب، ومات، وورثني بنوه، وأنهم باعوني من عبد الله بن أبي عمرو بن عمر المخزومي فأعتقني - وذكر الحديث \" قلت (القائل ابن حجر): وذكره ابن حبان في الثقات.\n(٢) البخاري ١/٤٥٨ في المساجد، باب ذكر البيع والشراء على المنبر في المسجد، وفي الزكاة، باب الصدقة على موالي أزواج النبي ﷺ، وفي البيوع، باب البيع والشراء مع النساء، وباب إذا اشترط شروطًا في البيع لا تحل، وفي العتق، باب بيع الولاء وهبته، وباب ما يجوز من شروط المكاتب، وباب استعانة المكاتب وسؤال الناس، وباب بيع المكاتب إذا رضي، وباب إذا قال المكاتب: اشترني وأعتقني فاشتراه لذلك، وفي الهبة، باب قبول الهدية، وفي الشروط، باب الشروط في البيع، وباب ما يجوز من شروط المكاتب إذا رضي بالبيع على أن يعتق، وباب الشروط في الولاء، وباب المكاتب وما لا يحل من الشروط التي تخالف كتاب الله، وفي الطلاق، باب شفاعة النبي ﷺ في زوج بريرة، وفي الأيمان والنذور، باب إذا أعتق في الكفارة لمن يكون ولاءه، وفي الفرائض، باب الولاء لمن أعتق، وميراث اللقيط، وباب ميراث السائبة، وباب إذا أسلم على يديه، وباب ما يرث النساء من الولاء، وأخرجه مسلم رقم (١٥٠٤) في العتق، باب الولاء لمن أعتق، والموطأ ٢/٧٨٠ في العتق والولاء، باب مصير الولاء لمن أعتق، وأبو داود رقم (٣٩٢٩) و(٣٩٣٠) في العتق، باب بيع المكاتب إذا فسخت الكتابة، والنسائي ٧/٣٠٠ في البيوع، باب البيع يكون فيه الشرط الفاسد فيصح البيع ويبطل الشرط، والترمذي رقم (١٢٥٦) في البيوع، باب ما جاء في اشتراط الولاء والزجر عن ذلك، وأخرجه ابن ماجة رقم (٢٥٢١) في العتق، باب المكاتب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٣٤٧) عن ربيعة بن أبي عبد الرحمن، وأحمد (٦/٤٥) قال: حدثنا أبو معاوية. قال: حدثنا هشام بن عروة، عن عبد الرحمن بن القاسم، وفي (٦/١١٥) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة، قال: حدثنا سماك بن حرب، عن عبد الرحمن بن القاسم، وفي (٦/١٦١) قال: حدثنا معاوية بن هشام. قال: حدثنا سفيان، عن ربيعة، وفي (٦/١٧٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت عبد الرحمن بن القاسم، وفي (٦/١٧٨) قال: قرأت على عبد الرحمن: مالك. (ح) وحدثنا إسحاق بن عيسى، قال: أخبرني مالك، عن ربيعة بن أبي عبد الرحمن. وفي (٦/١٨٠) قال: حدثنا عثمان بن عمر، قال: حدثنا أسامة بن زيد، وفي (٦/٢٠٧، ٢٠٩) قال: حدثنا وكيع، عن أسامة بن زيد، والدارمي (٢٢٩٥) قال: أخبرنا إسماعيل بن خليل، قال: حدثنا علي بن مُسهر، قال: حدثنا هشام بن عروة، عن عبد الرحمن بن القاسم، وفي (٢٢٩٦) قال: أخبرنا عبد الرحمن بن الضحاك، عن المغيرة بن عبد الرحمن المخزومي، عن هشام بن عروة، عن عبد الرحمن بن القاسم، والبخاري (٣/٢٠٣) قال: حدثنا محمد بن بشار، قال: حدثنا غُنْدَر قال: حدثنا شعبة، عن عبد الرحمن بن القاسم، قال: سمعته منه. وفي (٧/١١) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، عن ربيعة بن أبي عبد الرحمن، وفي (٧/٦١) قال: حدثنا إسماعيل بن عبد الله قال: حدثني مالك، عن ربيعة بن أبي عبد الرحمن، ومسلم (٣/١٢٠، ٤/٢١٤، ٢١٥) قال: حدثنا زهير بن حرب، وأبو كريب، قالا: حدثنا أبو معاوية، قال: حدثنا هشام بن عروة، عن عبد الرحمن بن القاسم.\n(ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا حسين بن علي، عن زائدة، عن سماك، عن عبد الرحمن بن القاسم، (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت عبد الرحمن بن القاسم، (ح) وحدثني أبو الطاهر. قال: حدثنا ابن وهب، قال: أخبرني مالك بن أنس، عن ربيعة. وفي (٤/٢١٥) قال: حدثنا أحمد بن عثمان النوفلي، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن عبد الرحمن بن القاسم، وأبو داود (٢٢٣٤) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا حسين بن علي، والوليد بن عقبة، عن زائدة، عن سماك، عن عبد الرحمن بن القاسم، وابن ماجة (٢٠٧٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن أسامة بن زيد. والنسائي (٦/١٦٢) قال: أخبرنا محمد بن سلمة، قال: أنبأنا ابن القاسم، عن مالك، عن ربيعة. (ح) وأخبرني محمد بن آدم، قال: حدثنا أبو معاوية، عن هشام، عن عبد الرحمن بن القاسم. وفي (٦/١٦٥) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا يحيى بن أبي بكير الكرماني قال: حدثنا شعبة، عن عبد الرحمن بن القاسم، (ح) وأخبرنا القاسم بن زكريا بن دينار، قال: حدثنا حسين، عن زائدة، عن سماك، عن عبد الرحمن بن القاسم. وفي (٧/٣٠٠) قال: أخبرنا محمد بن بشار. قال: حدثنا محمد. قال: حدثنا شعبة، قال: سمعت عبد الرحمن بن القاسم، وابن خزيمة (٢٤٤٩) قال: حدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو أسامة، عن هشام بن عروة، عن عبد الرحمن بن القاسم.\nثلاثتهم - ربيعة بن أبي عبد الرحمن، وعبد الرحمن بن القاسم، وأسامة بن زيد- عن القاسم بن محمد، فذكره.\n* وأخرجه البخاري (٧/١٠٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا إسماعيل بن جعفر، عن ربيعة، أنه سمع القاسم بن محمد، يقول: كان في بريرة ثلاث سنن، فذكره. مرسل.\n* الروايات مطولة ومختصرة ومتقاربة المعنى.\n- ورواه عنها أيمن المكي:\nأخرجه البخاري (٣/٢٠٠) قال: ثنا أبو نعيم، وفي (٣/٢٥٠) قال: ثنا خلاد بن يحيى. كلاهما قالا: ثنا عبد الواحد بن أيمن المكي عن أبيه، فذكره.\n- ورواه عنها أبو سلمة:\nأخرجه أحمد (٦/١٠٣) قال: ثنا يحيى بن إسحاق، وفي (٦/١٢١) قال: ثنا عفان كلاهما عن أبي عوانة، عن عمر بن أبي سلمة عن أبيه فذكره.\n- ورواه عنها ابن عمر:\nأخرجه مسلم (٤/٢١٣) قال: ثنا يحيى بن يحيى. قال: قرأت على مالك، عن نافع، عن ابن عمر، فذكره.\n- وروته عنها عمرة:\nأخرجه الحميدي (٢٤١) قال: حدثنا سفيان، وأحمد (٦/١٣٥) قال: حدثنا جعفر بن عون، والبخاري (١/١٢٣، ٣/٢٥٩) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان، والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٩٣٨) عن أحمد بن سليمان وموسى بن عبد الرحمن، ومحمد بن إسماعيل، وهو ابن علية، عن جعفر بن عون، (ح) وعن الحارث بن مسكين، عن ابن القاسم، عن مالك، (ح) وعن محمد بن منصور، عن سفيان، (ح) وعن إسحاق بن إبراهيم، عن سفيان.\nكلاهما - سفيان، وجعفر بن عون - عن يحيى بن سعيد، عن عمرة بنت عبد الرحمن فذكرته.\n* أخرجه مالك (الموطأ) صفحة (٤٨٨)، والبخاري (٣/٢٠٠) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن يحيى بن سعيد، عن عمرة بنت عبد الرحمن، أن بريرة جاءت تستعين عائشة أم المؤمنين - ﵂- فقالت لها: إن أحب أهلك أن أصُبَّ لهم ثمنك صبة واحدة فأعتقك فعلت. فذكرت بريرة ذلك لأهلها. فقالوا: لا، إلا أن يكون ولاؤك لنا.\nقال مالك: قال يحيى: فزعمت عمرة أن عائشة ذكرت ذلك لرسول الله - ﷺ - فقال: «اشتريها وأعتقيها، فإنما الولاء لمن أعتق» .\n- ورواه عنها الأسود:\nأخرجه أحمد (٦/٤٢) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وفي (٦/١٧٠) قال: حدثنا جرير، عن منصور. وفي (٦/١٧٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. وفي (٦/١٨٦) قال: حدثنا وكيع، عن سفيان، عن منصور. وفي (٦/١٨٩) قال: حدثنا عبد الرحمن، عن سفيان، عن منصور. وفي (٦/١٩١) قال: حدثنا يحيى، عن شعبة، عن الحكم. والدارمي (٢٢٩٤) قال: أخبرنا سهل ابن حماد. قال: حدثنا شعبة، عن الحكم، والبخاري (٢/١٥٨) قال: حدثنا آدم، قال: حدثنا شعبة. قال: حدثنا الحكم. وفي (٣/١٩٢) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير، عن منصور. وفي (٨/١٨٢) قال: حدثنا سليمان بن حرب. قال: حدثنا شعبة عن الحكم. وفي (٨/١٩١) قال: حدثنا حفص ابن عمر. قال: حدثنا شعبة عن الحكم. وفي (٨/١٩٢) قال: حدثنا موسى. قال: حدثنا أبو عوانة، عن منصور. وفي (٨/١٩٣) قال: حدثنا محمد، قال: أخبرنا جرير، عن منصور. ومسلم (٣/١٢٠) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن الحكم. وأبو داود (٢٢٣٥) قال: حدثنا ابن كثير. قال: أخبرنا سفيان، عن منصور. وابن ماجة (٢٠٧٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حفص بن غياث، عن الأعمش، والترمذي (١١٥٥) قال: حدثنا هناد. قال: حدثنا أبو معاوية، عن الأعمش. وفي (١٢٥٦، ٢١٢٥) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا سفيان، عن منصور. والنسائي (٥/١٠٧) قال: أخبرنا عمرو بن يزيد. قال: حدثنا بهز بن أسد. قال: حدثنا شعبة. قال: حدثنا الحكم. وفي (٦/١٦٣)، (٧/٣٠٠) قال: أخبرنا قتيبة. قال: حدثنا جرير عن منصور، وفي (٦/١٦٣) قال: أخبرنا عمرو بن علي، عن عبد الرحمن. قال: حدثنا شعبة، عن الحكم، وفي الكبرى (تحفة الأشراف) (١١/١٥٩٣٠) عن بُندار، غُندر، عن شعبة، عن الحكم.\nثلاثتهم - الأعمش، ومنصور، والحكم- عن إبراهيم، عن الأسود، فذكره.\n* أخرجه البخاري (٨/١٩٣) قال: حدثنا ابن سلام، وأبو داود (٢٩١٦) قال: حدثنا عثمان بن أبي شيبة، والنسائي في الكبرى (الورقة ٨٣ب) قال: أخبرنا محمود بن غيلان المروزي.\nثلاثتهم - محمد بن سلام، وعثمان، ومحمود- عن وكيع، عن سفيان الثوري، عن منصور، عن إبراهيم، عن الأسود، عن عائشة قالت: قال رسول الله - ﷺ -: «الولاء لمن أعطى الوَرِقَ وولي النعمة» مختصرًا.\n* وأخره البخاري (٧/٦٢) قال: حدثنا عبد الله بن رجاء. قال: أخبرنا شعبة، عن الحكم، عن إبراهيم، عن الأسود، أن عائشة أرادت أن تشتري بريرة. الحديث، في صورة المرسل.\n- ورواه عنها عروة:\n١ - أخرجه أحمد (٦/٣٣) قال: حدثنا عبد الأعلى، عن معمر، وفي (٦/٨١) قال: حدثنا إسحاق بن عيسى. قال: حدثني ليث. وفي (٦/١٨٣) قال: حدثنا علي. قال: أخبرني سفيان بن حسين. وفي (٦/٢٧١) قال: حدثنا يعقوب. قال: حدثنا ابن أخي ابن شهاب. والبخاري (٣/٩٣) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٣/١٩٨) قال: حدثنا قُتيبة. قال: حدثنا الليث. وفي (٣/٢٤٧) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا الليث، ومسلم (٤/٢١٣) قال: حدثنا قُتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثني أبو الطاهر. قال: أخبرنا ابن وهب، قال: أخبرني يونس، وأبو داود (٣٩٢٩) قال: حدثنا عبد الله بن مسلمة وقتيبة بن سعيد. قالا: حدثنا الليث. والترمذي (٢١٢٤) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (٧/٣٠٥) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث. (ح) وأخبرنا يونس بن عبد الأعلى، قال: أنبأنا ابن وهب. قال: أخبرني رجال من أهل العلم منهم يونس، والليث. وفي عمل اليوم والليلة (٢٣٣) قال: أخبرنا سليمان بن داود، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وفي الكبرى (تحفة الأشراف) (١٢/١٦٤٦٦) عن أحمد بن محمد بن المغيرة، عن عثمان بن سعيد، عن شعيب. وفي (١٢/١٦٦٦٧) عن نصر بن علي، عن عبد الأعلى، عن مَعمر. ستتهم -معمر، وليث بن سعد، وسفيان بن حسين، وابن أخي ابن شهاب، وشعيب، ويونس- عن الزهري.\n٢ - وأخرجه مالك (الموطأ) صفحة (٤٨٨) وأحمد (٦/١٧٠) قال: حدثنا جرير. وفي (٦/٢٠٦، ٢١٣) قال: حدثنا وكيع. والبخاري (٣/٩٥) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٣/١٩٩) قال: حدثنا عُبيد بن إسماعيل. قال: حدثنا أبو أسامة. وفي (٣/٢٥١) قال: حدثنا إسماعيل، قال: حدثنا مالك. ومسلم (٤/٢١٤) قال: حدثنا أبو كريب محمد بن العلاء الهمداني. قال: حدثنا أبو أسامة. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كُريب. قالا: حدثنا ابن نُمير. (ح) وحدثنا أبو كريب. قال: حدثنا وكيع. (ح) وحدثنا زهير بن حرب وإسحاق بن إبراهيم، جميعًا عن جرير. وأبو داود (٢٢٣٣) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير. وفي (٣٩٣٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. وابن ماجة (٢٥٢١) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع. والترمذي (١١٥٤) قال: حدثنا علي بن حُجر. قال: أخبرنا جرير بن عبد الله. والنسائي (٦/١٦٤) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير. ستتهم -مالك، وجرير، ووكيع، وأبو أسامة، وعبد الله بن نُمير، ووهيب- عن هشام بن عروة.\n٣- وأخرجه أحمد (٦/٢٦٩) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني محمد بن مسلم الزهري، وهشام بن عروة بن الزبير.\n٤ - وأخرجه مسلم (٤/٢١٥) قال: حدثنا محمد بن المثنى، وابن بشار. والنسائي (٦/١٦٥) قال: أخبرنا إسحاق بن إبراهيم. ثلاثتهم- ابن المثنى، وابن بشار، وإسحاق- عن المغيرة بن سلمة المخزومي أبي هشام. قال: حدثنا وُهَيب، عن عبيد الله بن عمر، عن يزيد بن رومان.\nثلاثتهم - الزهري، وهشام بن عروة، ويزيد بن رومان- عن عروة بن الزبير، فذكره.","vol":"1","page":520},{"text":"٣٤٢ - (خ م) عبد الله بن عمر - ﵄ - أنَّ عائشة أمَّ المؤمنين أرادت أنْ تشتريَ جارية فَتُعْتِقَها، فقال أهلها: نَبِيعُكِها على أنَّ ولاءَها لنا، فذكرت ذلك لرسول الله - ﷺ -، فقال: «لا يَمنَعْكِ ذلِك، فإنما الولاءُ لمن أعتق» .\nقال الحُمَيْدِيُّ: ذكره أبو مسعود الدمشقي في المتفق عليه، وهو في كتاب البخاري هكذا، وفي كتاب مسلم عن ابن عمر عن عائشة، فلا يكون حينئذ متفقًا عليه بينهما.\nقال الحميدي: ولعله قد وجده في نسخة «أنَّ عائشة» بَدَل «عن عائشة» .\nوفي رواية للبخاري أيضًا عن ابن عمر أن عائشة سَاوَمَتْ بَرِيرَةَ، فخرج النبي - ﷺ - إلى الصلاة، فلما جاء قالت: «إنهم أبَوْا أنْ يبيعُوها إلا أن يَشْتَرِطُوا الولاءَ»، فقال النبي - ﷺ -: «إنما الولاءُ لمن أعتق»، قيل لنافع: حُرًّا كان زوجُها أو ⦗٥٢٣⦘ عبدًا؟ قال: ما يُدْريني؟. أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٤/٣١٥ في البيوع، باب إذا اشترط شروطًا في البيع لا تحل، وباب البيع والشراء مع النساء، وفي العتق، باب ما لا يجوز من شروط المكاتب، وفي الفرائض، باب الولاء لمن أعتق، وباب إذا أسلم على يديه، وباب ما يرث النساء من الولاء، وأخرجه مسلم رقم (١٥٠٤) في العتق، باب إنما الولاء لمن أعتق، وهو في الموطأ ٢/٧٨١ في العتق، باب مصير الولاء لمن أعتق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك (الموطأ) (٤٨٨) . وأحمد (٢/١١٣) (٥٩٢٩) قال: حدثنا إسحاق بن عيسى. وفي (٢/١٥٦) (٦٤٥٢) قال: حدثنا حماد بن خالد. والبخاري (٣/٩٦، ١٩٩) قال: حدثنا عبد الله بن يوسف. وفي (٨/١٩١) قال: حدثنا إسماعيل بن عبد الله. وفي (٨/١٩٣) قال: حدثنا قُتيبة بن سعيد. وأبو داود (٢٩١٥) قال: حدثنا قتيبة بن سعيد. والنسائي (٧/٣٠٠) قال: أخبرنا قتيبة بن سعيد. خمستهم - إسحاق، وحماد، وعبد الله بن يوسف، وإسماعيل بن عبد الله، وقتيبة- عن مالك.\n٢ - وأخرجه أحمد (٢/٢٨) (٤٨١٧) قال: حدثنا روح، وفي (٢/١٤٤) (٦٣١٣) قال: حدثنا عبد الرزاق، كلاهما - روح، وعبد الرزاق- عن ابن جريج، عن سليمان بن موسى.\n٣ - وأخرجه أحمد (٢/٣٠) (٤٨٥٥) قال: حدثنا يزيد. وفي (٢/١٠٠) (٥٧٦١) قال: حدثنا عفان. وفي (٢/١٥٣) (٦٤١٥) قال: حدثنا عبد الصمد، والبخاري (٣/٩٣) قال: حدثنا حسان بن أبي عباد. وفي (٨/١٩٣) قال: حدثنا حفص بن عمر. خمستهم - يزيد، وعفان، وعبد الصمد، وحسان بن أبي عباد، وحفص- عن همام.\nثلاثتهم - مالك، وسليمان، وهمام- عن نافع، فذكره.\nرواية حماد بن خالد، وإسماعيل بن عبد الله، عن مالك. ورواية سليمان بن موسى، مختصرة على: «أن النبي - ﷺ - قال: الولاء لمن أعتق» .\nرواية همام: «أرادت عائشة أن تشتري بريرة. فقالت للنبي - ﷺ -: إنهم يشترطون الولاء؛ فقال النبي - ﷺ -: اشتريها، فإنما الولاء لمن أعتق» .","vol":"1","page":522},{"text":"الفصل الثالث: في النهي عن بيع الملامسة والمنابذة\n٣٤٣ - (خ م د س) أبو سعيد الخدري - ﵁ - قال: نهى رسولُ الله - ﷺ - عن لِبْسَتَيْن، وعن بَيْعَتَيْنِ، ونهى عن الملامسة والمنابذة في البيع - ﷺ - والملامسةُ: لمسُ الرجل ثوب الآخر بيده بالليل أو بالنهار، ولا يَقلِبُهُ إلا بذلك. والمنابذة: أن يَنْبِذَ الرجلُ إلى الرجل ثَوْبَهُ، ويَنْبِذَ الآخر بثوبِهِ، ويكون ذلك بيْعَهُمَا عن غير نَظَر ولا تَراضٍ، واللِّبْسَتَان: اشتمال الصماء، والصَّمَاءُ: أن يَجْعَل ثوبه على أحد عاتِقَيْه، فَيَبْدُوَ أحدُ شِقَّيه، ليس عليه ثوب، واللِّبسة الأخرى: احْتِبَاؤُهُ بثوبه وهو جالس، ليس على فرجه منه شيء. هذه رواية البخاري ومسلم، إلا أن اللفظ للبخاري، وهو أتَمُّ.\nوفي رواية أبي داود قال: نهى رسول الله - ﷺ - عن بيعتين وعن لِبستين، أما البيعتان، فالملامسة والمنابذة، وأما اللبستان، فاشتمال الصماء، وأن يحتَبِيَ الرجل في ⦗٥٢٤⦘ ثوبٍ واحدٍ، كاشِفَا عن فَرْجِهِ، وليس على فرجه منه شيء، واشتمال الصماء: أنْ يشتمل في ثوب واحد، يَضَعُ طَرَفَي الثوب على عاتقه الأيسر، ويُبْرِزُ شِقَّهُ الأيمن. قال: والمنابذة ... وذكر مثل البخاري ومسلم.\nوفي رواية النسائي قال: نهى عن الملامسة، وهو لمس الثوب لا ينظر إليه، وعن المنابذة، وهو طرح الرجل ثوبه إلى الرجل بالبيع قبل أن يقلبه، أو ينظر إليه.\nوله في أخرى مختصرًا قال: نهى عن الملامسة والمنابذة في البيع.\nوله في أخرى قال: عن لبستين وعن بيعتين، أما البيعتان: فالملامسة والمنابذة، والمنابذة: أن يقول: إذا نَبَذتُ هذا الثوب فقد وجب البيع، والملامسةُ: أن يَمَسَّهُ بِيَدِهِ ولا يَنشُرُهُ ولا يُقَلِّبُه، إذا مَسَّ وجَبَ البيعُ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الملامسة، والمنابذة: قد مرَّ تفسيرهما في الحديث، ونزيده هاهنا بيانًا، قال: هو أن يقول: إذا لمست ثوبي، أو لمستُ ثوبك، فقد وجب البيع، وقيل: ⦗٥٢٥⦘ هو أن يلمس المبيع من وراء ثوب، ولا ينظر إليه، ثم يقع البيع عليه، وهذا هو بيع الغرر والمجهول.\nوأما المنابذة: فهي أن يقول أحد المتبايعين للآخر: إذا نبذت إليَّ الثوب أو نبذته إليك فقد وجب البيع، وقيل: هو أن يقول: إذا نبذت إليك الحصاة فقد وجب البيع.\nوقال الفقهاء نحو ذلك في الملامسة والمنابذة، وهذا لفظهم:\nقالوا في الملامسة: أن يقول: مهما لمست ثوبي فهو مبيع منك، وهو باطل؛ لأنه تعليق، أو عدول عن الصيغة الشرعية، وقيل معناه: أن يجعل اللمس بالليل في ظلمة قاطعًا للخيار، ويرجع ذلك إلى تعليق اللزوم، وهو غير نافذ، قالوا: والمنابذة في معنى الملامسة، وقيل: معناه: أن يتنابذا السلع، وتكون معاطاة، فلا ينعقد بها البيع عند الشافعي - ﵀ -.\nاشتمال الصماء: قد ذكر معناه في متن الحديث، إلا أن الفقهاء يقولون: هو أن يشتمل بثوب واحد ليس عليه غيره، ثم يرفعه من أحد جانبيه، فيضعه على إحدى منكبيه، والمراد به على هذا: كراهة التكشف، وإبداء العورة.\nوأهل الغريب يقولون: هو أن يشتمل بالثوب حتى يجلَّل جسده لا يرفع منه جانبًا، فتكون فيه فرجة يخرج منها يده، والمراد منه على هذا: كراهية أن يغطي جسده، مخافة أن يضطر إلى حالة تَسُدُّ مُتَنَفَّسَهُ فيتأذى. ⦗٥٢٦⦘\nالاحتباء: أن يجمع بين ركبتيه، وظهره بمنديل أو حبل، ويكون قاعدًا شبه المستند إلى شيء، وقد يكون الاحتباء باليدين.\n_________\n(١) البخاري ١٠/٢٣٥ في اللباس، باب اشتمال الصماء، وباب الاحتباء بثوب واحد، وفي الصلاة، باب ما يستر من العورة، وفي الصوم، باب صوم يوم الفطر، وفي البيوع، باب بيع الملامسة، وباب بيع المنابذة، وفي الاستئذان، باب الجلوس كيفما تيسر، وأخرجه مسلم رقم (١٥١٢) في البيوع، باب إبطال بيع الملامسة والمنابذة، وأبو داود رقم (٣٣٧٧) و(٣٣٧٨) في البيوع، باب بيع الغرر، والنسائي ٧/٢٦٠، ٢٦١ في البيوع، باب بيع المنابذة وتفسير ذلك، وأخرجه ابن ماجة في التجارات رقم (٢١٧٠)، باب ما جاء في النهي عن المنابذة والملامسة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٣٠) وأحمد (٣/٦)، والدارمي (٢٥٦٥) قال: أخبرنا عمرو بن عون. والبخاري (٨/٧٨) قال: حدثنا علي بن عبد الله. وأبو داود (٣٣٧٧) قال: حدثنا قتيبة بن سعيد، وأحمد بن عمرو بن السرح. وابن ماجة (٢١٧٠) قال: حدثنا أبو بكر بن أبي شيبة، وسهل بن أبي سهل، وفي (٣٥٥٩) قال: حدثنا أبو بكر. والنسائي (٧/٢٦٠، ٨/٢١٠) قال: أخبرنا الحسين بن حُريث المروزي، تسعتهم- الحميدي، وأحمد بن حنبل، وعمرو بن عون، وعلي بن عبد الله، وقتيبة، وأحمد بن عمرو، وأبو بكر بن أبي شيبة، وسهل، والحسين- قالوا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٦، ٩٥) قال: حدثنا عبد الرزاق. وفي (٣/٦٦) قال: حدثنا عبد الأعلى. والبخاري (٣/٩٢) قال: حدثنا عياش بن الوليد، قال: حدثنا عبد الأعلى. وأبو داود (٣٣٧٨) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق. والنسائي (٧/٢٦١) قال: أخبرنا محمد بن رافع، قال: حدثنا عبد الرزاق، كلاهما- عبد الرزاق، وعبد الأعلى- قالا: حدثنا معمر.\nكلاهما - سفيان، ومعمر - عن الزهري، عن عطاء بن يزيد الليثي، فذكره.\nقلت: وحديث مسلم، تقدم تخريجه من رواية عامر بن سعد بن أبي وقاص، عن أبي سعيد - ﵁-.","vol":"1","page":523},{"text":"٣٤٤ - (خ م ط ت س) أبو هريرة - ﵁ - أنَّ رسول الله - ﷺ -، نهى عن الملامسة والمنابذة.\nوفي رواية قال: نهى عن بيعتين: الملامسة والمنابذة، أما الملامسة: فأن يلمس كلُّ واحدٍ منهما ثوبَ صاحبه بغير تأمل. والمنابذة: أن ينبذ كل واحد منهما ثوبه إلى الآخر، ولم ينظر أحد منهما إلى ثوب صاحبه.\nوفي أخرى قال: نهى رسول الله - ﷺ - عن صيامين وبيعتين: الفِطرِ والنحرِ، والملامسةِ والمنابذةِ.\nأخرج الرواية الأولى الجماعة إلا أبا داود، والثانية البخاري ومسلم والنسائي، والثالثةَ البخاري (١) .\n_________\n(١) البخاري ٤/٣٠٠ في البيوع، باب بيع المنابذة، وباب بيع الملامسة، وفي الصلاة في الثياب، باب ما يستر من العورة، وفي مواقيت الصلاة، باب الصلاة بعد الفجر حتى ترتفع الشمس، وباب لا يتحرى الصلاة قبل غروب الشمس، وفي الصوم، باب الصوم يوم النحر، وفي اللباس، باب اشتمال الصماء، وباب الاحتباء في ثوب واحد، وأخرجه مسلم رقم (١٥١١) في البيوع، باب الملامسة والمنابذة، والموطأ ٢/٦٦٦ في البيوع، باب الملامسة والمنابذة، والترمذي رقم (١٣١٠) في البيوع، باب ما جاء في الملامسة والمنابذة، والنسائي ٧/٢٥٩ في البيوع، باب بيع الملامسة، وباب بيع المنابذة وتفسير ذلك، وأخرجه ابن ماجة رقم (٢١٦٩) في التجارات، باب ما جاء في النهي عن المنابذة والملامسة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٤١٣) عن محمد بن يحيى بن حبان، وعن أبي الزناد، وفي (٥٧١) عن أبي الزناد، وأحمد (٢/٣٧٩) قال: حدثنا محمد بن إدريس، يعني الشافعي، قال: أخبرنا مالك، عن محمد بن يحيى بن حبان، وأبي الزناد، وفي (٢/٤٦٤) قال: حدثنا عبد الرحمن، عن سفيان، عن أبي الزناد، وفي (٢/٤٧٦، ٤٨٠) قال: حدثنا وكيع. قال: حدثنا سفيان، عن أبي الزناد، وفي (٢/٥٢٩) قال: حدثنا عثمان بن عمر. قال: حدثنا مالك، عن محمد بن يحيى بن حبان، والبخاري (١/١٠٢) قال: حدثنا قبيصة ابن عقبة، قال: - ﷺدثنا سفيان، عن أبي الزناد، وفي (٣/٩٢) قال: حدثنا إسماعيل، قال: حدثني مالك، عن محمد بن يحيى بن حبان، وعن أبي الزناد. وفي (٧/١٩١) قال: حدثنا إسماعيل. قال: حدثني مالك، عن أبي الزناد. ومسلم (٥/٢) قال: حدثنا يحيى بن يحيى التميمي، قال: قرأت على مالك، عن محمد بن يحيى بن حبان. (ح) وحدثنا أبو كُريب، وابن أبي عمر. قالا: حدثنا وكيع، عن سفيان، عن أبي الزناد، والترمذي (١٣١٠) قال: حدثنا أبو كريب، ومحمود بن غيلان. قالا: حدثنا وكيع، عن سفيان، عن أبي الزناد، والنسائي (٧/٢٥٩) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثني مالك، عن محمد بن يحيى بن حبان، وأبي الزناد.\nكلاهما - محمد بن يحيى، وأبو الزناد- عن الأعرج. فذكره.\n* رواية مالك في (الموطأ) صفحة (٤١٣) . وأحمد (٢/٣٧٩) ووكيع، والبخاري (٣/٩٢)، ومسلم، والترمذي، والنسائي مختصرة على: «أنَّ رسول الله - ﷺ - نهى عن المُلامسة والمُنابذة» .\nقلت: وتقدم تخريجه من رواية همام بن منبه.","vol":"1","page":526},{"text":"٣٤٥ - (س) عبد الله بن عمر - ﵄ - قال: «نهى رسول الله ⦗٥٢٧⦘ ﷺ - عن لِبستين، ونهى عن بيعتين: عن المنابذة والملامسة، وهي بيوع كانوا يتبايعون بها في الجاهلية» . أخرجه النسائي (١) .\n_________\n(١) ٧/٢٦١ في البيوع، باب بيع المنابذة وتفسير ذلك، وفي سنده جعفر بن برقان، وقد قالوا: يخطئ في حديث الزهري وهذا عنه، لكن معنى الحديث ثابت في الصحاح كما تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه النسائي (٧/٢٦١) وفي الكبرى (الورقة ١٢٩ - ب) قال: أخبرنا هارون بن زيد بن أبي الزرقاء، قال: حدثنا أبي، قال: حدثنا جعفر بن برقان، قال: بلغني عن الزهري، عن سالم، فذكره.\nقلت: الراوي عن الزهري يخطيء في حديثه، وقد تفرد به، والله أعلم.","vol":"1","page":526},{"text":"<span data-type=\"title\" id=toc-149>الفصل الرابع: في النهي عن بيع الغرر والمضطر والحصاة</span>\n٣٤٦ - (م ت د س) أبو هريرة - ﵁ - أنَّ رسول الله - ﷺ -: نهى عن بيع الغَرَر، وبيع الحَصَاةِ. أخرجه مسلم والترمذي وأبو داود والنسائي (١) .\n_________\n(١) مسلم رقم (١٥١٣) في البيوع، باب بطلان بيع الحصاة والبيع الذي فيه غرر، والترمذي رقم (١٢٣٠) في البيوع، باب ما جاء في كراهية بيع الغرر، وأبو داود رقم (٣٣٧٦) في البيوع، باب بيع الغرر، والنسائي ٧/٢٦٢ في البيوع، باب بيع الحصاة، وأخرجه ابن ماجة في التجارات رقم (٢١٩٤)، باب النهي عن بيع الحصاة وعن بيع الغرر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥٠، ٤٣٦) قال: حدثنا يحيى بن سعيد، وفي (٢/٤٣٩، ٤٩٦) قال: حدثنا ابن نُمير. والدارمي (٢٥٥٧) قال: أخبرنا محمد بن عيسى، قال: حدثنا يحيى القطان. وفي (٢٥٦٦) قال: أخبرنا عبد الله بن سعيد. قال: حدثنا عقبة بن خالد. ومسلم (٥/٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن إدريس ويحيى بن سعيد، وأبو أسامة. (ح) وحدثني زهير بن حرب. قال: حدثنا يحيى ابن سعيد. وأبو داود (٣٣٧٦) قال: حدثنا أبو بكر، وعثمان ابنا أبي شيبة، قالا: حدثنا ابن إدريس، وابن ماجة (٢١٩٤) قال: حدثنا مُحْرِز بن سلمة العدني. قال: حدثنا عبد العزيز بن محمد. والترمذي (١٢٣٠) قال: حدثنا أبو كريب، قال: أنبأنا أبو أسامة. والنسائي (٧/٢٦٢) قال: أخبرنا عُبيد الله بن سعيد. قال: حدثنا يحيى.\nستتهم عن عبيد الله بن عمر، عن أبي الزناد، عن الأعرج «فذكره» .\n- ورواه عن أبي هريرة أبو سلمة:\nأخرجه أحمد (٢/٣٧٦) قال: ثنا محمد بن عبيد، قال: ثنا عبيد الله، عن الزهري، عن أبي سلمة، «فذكره» .","vol":"1","page":527},{"text":"٣٤٧ - (ط) سعيد بن المسيب - ﵀ - أنَّ رسول الله - ﷺ -، نهى عن بيع الغرر. أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الغرر: ماله ظاهر تؤثره، وباطن تكرهه، فظاهره يغرُّ المشتري ⦗٥٢٨⦘ وباطنه مجهول.\nبيع الحصاة: هو أن يقول: إذا نبذت الحصاة فقد وجب البيع، وقيل: هو أن يقول: بعتك من السلع ما تقع عليه حصاتك إذا رميت، أو بعت من الأرض إلى حيث تنتهي حصاتك والكل فاسد؛ لأنه من بيوع الجاهلية، وكلها غرر لما فيها من الجهالة.\n_________\n(١) ٢/٦٦٤ في البيوع، باب بيع الغرر، وهو مرسل، لكنه بمعنى حديث أبي هريرة المتقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: قال الإمام مالك [١٤٠٧] كتاب البيوع - باب بيع الغرر: عن أبي حازم بن دينار، عن سعيد بن المسيب «فذكره» .\nقال الزرقاني: مرسل باتفاق رواة الموطأ فيما علمت، ورواه أبو حذافة عن مالك، عن نافع، عن ابن عمر، وهذا منكر، والصحيح ما في الموطأ، ورواه ابن أبي حازم، عن أبيه، عن سهل بن سعد، وهو خطأ، وليس ابن أبي حازم بحجة إذا خالفه غيره وهو لين الحديث ليس بحافظ، وهذا الحديث محفوظ عن أبي هريرة ... قاله ابن عبد البر. أه. الشرح (٣/٣٩٦، ٣٩٧) .","vol":"1","page":527},{"text":"٣٤٨ - (د) شيخ من بني تميم قال: خطبنا علي بن أبي طالب، أو قال: قال لي عليُّ: سيأتي زَمان على الناس عَضُوضٌ، يَعَضُّ المُوسِرُ فيه على ما في يده، ويُبَايَع المضطرون، ولم يؤمروا بذلك، قال الله تعالى: ﴿ولا تَنْسَوُا الفضلَ بينكم﴾ [البقرة: الآية ٢٣٨]، وقد نهى رسول الله - ﷺ - عن بيع المضطر، وعن بيع الغرر، وعن بيع الثمرة قبل أنْ تُدرِك. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n العضوض: الكلب، ومنه مِلك عضوض: فيه عسف (٢) وظلم.\nبيع المضطر: على وجهين:\nأحدهما: أن يضطر إلى العقد من طريق الإكراه، وهذا فاسد.\nوالآخر: أن يضطر إلى البيع لدين ركبه، أو مؤونة ترهقه، فيبيع ⦗٥٢٩⦘ ما في يده بالوَكْسِ، وهذا سبيله من جهة المروءة والدين، أن لا يبايع على هذا الوجه، ويعان، ويُقْرَض، ويمهل عليه إلى الميسرة، فإن عقد البيع على هذه الحالة، جاز ولم يُفسخ.\n_________\n(١) رقم (٣٣٨٢) في البيوع، باب بيع المضطر، وفي سنده مجهول، وهو الشيخ من بني تميم.\n(٢) العسف: الأخذ على غير الطريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف للجهالة: أخرجه أحمد (١/١١٦) . وأبو داود (٣٣٨٢) قال: ثنا محمد بن عيسى. كلاهما - أحمد بن حنبل، ومحمد بن عيسى- قالا: حدثنا هُشيم، قال: أنبأنا أبو عامر المزني، قال: حدثنا شيخ من بني تميم، فذكره.\n* في رواية محمد بن عيسى، قال: حدثنا هشيم، قال: أخبرنا صالح بن عامر. [قال أبو داود] كذا قال محمد.","vol":"1","page":528},{"text":"<span data-type=\"title\" id=toc-150>الفصل الخامس: في النهي عن بيع الحاضر للبادي، وتلقي الركبان</span>\n٣٤٩ - (م ت د س) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ -: «لا يَبِعْ حاضِرٌ لِبادٍ (١)، ودَعُوا الناس يرزُقُ الله بعضَهم من بعضٍ» . أخرجه مسلم والترمذي وأبو داود والنسائي (٢) .\n_________\n(١) قال الحافظ في \" الفتح \" ٤/٣١١: والجمهور على التحريم بشرط العلم بالمنهي، وأن يكون المتاع المجلوب مما يحتاج إليه، وأن يعرض الحضري ذلك على البدوي، فلو عرضه البدوي على الحضري لم يمنع، وزاد بعض الشافعية: عموم الحاجة، وأن يظهر ببيع ذلك المتاع السعة في تلك البلد.\nقال ابن دقيق العيد: أكثر هذه الشروط تدور بين اتباع المعنى أو اللفظ، والذي ينبغي أن ينظر في المعنى إلى الظهور والخفاء، فحيث يظهر يخصص النص أو يعمم، وحيث يخفى فاتباع اللفظ أولى. فأما اشتراط أن يلتمس البلدي ذلك، فلا يقوى لعدم دلالة اللفظ عليه، وعدم ظهور المعنى فيه، فإن الضرر الذي علل به النهي لا يفترق الحال فيه بين سؤال البلدي وعدمه، وأما اشتراط أن يكون الطعام مما تدعو الحاجة إليه، فمتوسط بين الظهور وعدمه، وأما اشتراط ظهور السعة، فكذلك أيضًا لاحتمال أن يكون المقصود مجرد تفويت الربح والرزق على أهل البلد، وأما اشتراط العلم بالمنهي فلا إشكال فيه، وقد جاء في كتب الحنيفة تفسير ذلك بأن المراد نهي الحاضر أن يبيع للبادي في زمن الغلاء شيئًا يحتاج إليه أهل البلد.\n(٢) مسلم رقم (١٥٢٢) في البيوع، باب تحريم بيع الحاضر للبادي، والترمذي رقم (١٢٢٣) في ⦗٥٣٠⦘ البيوع، باب ما جاء لا يبيع حاضر لباد، وأبو داود رقم (٣٤٤٢) في الإجارة، باب في النهي أن يبيع حاضر لباد، والنسائي ٧/٢٥٦ في البيوع، باب بيع الحاضر للبادي، وأخرجه ابن ماجة رقم (٢١٧٦) في التجارات، باب النهي أن يبيع حاضر لباد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٢٧٠)، وأحمد (٣/٣٠٧)، ومسلم (٥/٦) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد. وابن ماجة (٢١٧٦) قال: حدثنا هشام بن عمار. والترمذي (١٢٢٣) قال: حدثنا نصر بن علي، وأحمد بن منيع. سبعتهم -الحميدي، وأحمد، وابن أبي شيبة، والناقد، وهشام بن عمار، ونصر بن علي، وأحمد بن منيع- قالوا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٣١٢) قال: حدثنا هاشم، وحسن. وفي (٣/٣٨٦) قال: حدثنا حسن. وفي (٣/٣٨٦) قال: حدثناه موسى بن داود. ومسلم (٥/٥) قال: حدثنا يحيى بن يحيى التميمي (ح) وحدثنا أحمد بن يونس، وأبو داود (٣٤٤٢) قال: حدثنا عبد الله بن محمد النُّفَيْلي. ستتهم -هاشم، وحسن، وموسى بن داود، والتميمي، وأحمد بن يونس، والنفيلي- عن زهير.\n٣- وأخرجه أحمد (٣/٣٩٢) قال: حدثنا أسود بن عامر، قال: حدثنا الحسن - يعني ابن صالح-.\n٤- وأخرجه النسائي (٧/٢٥٦) قال: أخبرنا إبراهيم بن الحسن، قال: حدثنا حجاج، قال: قال ابن جُريج.\nأربعتهم - ابن عيينة، وزهير، والحسن بن صالح، وابن جُريج- عن أبي الزبير، فذكره.","vol":"1","page":529},{"text":"٣٥٠ - (خ م د س) أنس بن مالك - ﵁ - قال: «نهى رسول الله - ﷺ - أن يَبِيعَ حاضِرٌ لبادٍ، وإنْ كان أخاه لأبيه وأمه» . هذه رواية البخاري ومسلم.\nوفي رواية أبي داود والنسائي قال: لا يبيعُ حاضِرٌ لبادٍ، وإن كانَ أخاه وأباهُ، وفي أخرى لأبي داود عن أنس قال: كان يُقال: لا يبيع حاضِرٌ لبادٍ، وهي كلمةٌ جامِعَةٌ، لا يَبيعُ له شيئًا، ولا يبتاعُ له شيئًا (١) .\n_________\n(١) ٤/٣١٢ البخاري في البيوع، باب لا يشتري حاضر لباد بالسمسرة، ومسلم رقم (١٥٢٣) في البيوع، باب تحريم بيع الحاضر للبادي، وأبو داود في الإجارة، باب في النهي أن يبيع حاضر لباد رقم (٣٤٤٠)، والنسائي ٧/٢٥٦ في البيوع، باب بيع الحاضر للبادي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري، ومسلم عن أبي موسى، عن معاذ بن معاذ، ومسلم عن أبي موسى، عن ابن أبي عتيك كلاهما عن ابن عون، وأبو داود عن حفص بن عمر، عن أبي هلال الراسبي - ثلاثتهم عن محمد بن سيرين عن أنس «فذكره» .\nقلت: وأخرجه أبو داود عن حفص بن عمر عن أبي هلال الراسبي عن ابن سيرين باللفظ المذكور.\nوالنسائي عن محمد بن عبد الأعلى عن خالد بن الحارث عن ابن عون عن ابن سيرين «فذكره» .","vol":"1","page":530},{"text":"٣٥١ - (خ) عبد الله بن عمر بن الخطاب - ﵄ - قال: «نهى رسول الله - ﷺ - أنْ يَبِيعَ حَاضِرٌ لبادٍ» . أخرجه البخاري (١) .\n_________\n(١) ٤/٣٢١ في البيوع، باب من كره أن يبيع حاضر لباد وبأجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٩٤) قال: حدثني عبد الله بن صباح، قال: حدثنا أبو علي الحنفي، عن عبد الرحمن بن عبد الله بن دينار، قال: حدثني أبي، فذكره.\nقلت: ورواه نافع عن ابن عمر:\nأخرجه النسائي (٧/٢٥٦) .\n- ورواه مسلم الخبَّاط عن ابن عمر:\nأخرجه أحمد (٢/٤٢) [٥٠١٠] .","vol":"1","page":530},{"text":"٣٥٢ - (خ م د س) ابن عمر - ﵄ - قال: «نهى رسول الله - ﷺ - عن تلقي البيوع» هذه رواية مسلم.\nوله وللبخاري قال: قال رسولُ الله - ﷺ -: «لا تَلَقَّوا السِّلَعَ، حتى يُهْبَطَ بها إلى السوق» .\nوأخرجه أبو داود بزيادةٍ في أوله قال: لا يبع بعضُكم على بيع بعضٍ، ولا تَلَقَّوا السِّلَعَ ... الحديث. ⦗٥٣١⦘\nوأخرجه النسائي وقال: «الْجَلَبَ» عِوَضَ «السِّلَع» . وله في أخرى: نهى عن النَّجَشِ والتَّلَقِّي، أو يَبيعَ حاضِرٌ لبادٍ، وفي أخرى: نهى عن التَّلَقِّي، لم يَزِدْ (١) .\n_________\n(١) البخاري في البيوع ٤/٣١٣، ٣١٤، باب النهي عن تلقي الركبان، ومسلم رقم (١٥١٨) في البيوع، باب تحريم تلقي الجلب، وأبو داود رقم (٣٤٣٦) في الإجارة، باب التلقي، والنسائي ٧/٢٥٧ في البيوع، باب التلقي، وأخرجه ابن ماجة في التجارات رقم (٢١٧٩) في النهي عن تلقي الجلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٤٢٤، ٤٢٥) . وأحمد (٢/٧) (٤٥٣١)، (٢/٦٣) (٥٣٠٤) قال: حدثنا عبد الرحمن، قال: حدثنا مالك. وفي (٢/٢٠) (٤٧٠٨) قال: حدثنا يحيى، عن عُبيدالله. وفي (٢/٢٢) (٤٧٣٨)، (٢/١٤٢) (٦٢٨٢) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. وفي (٢/٩١) (٥٦٥٢) قال: حدثنا أبو نوح قُرَاد، قال: أخبرنا مالك. وفي (٢/١٥٦) (٦٤٥١) قال: حدثنا حماد بن خالد، قال: حدثنا مالك. والدارمي (٢٥٧٠) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. والبخاري (٣/٩٠) قال: حدثنا إسماعيل، قال: حدثني مالك، وفي (٣/٩١) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا مالك. وفي (٣/٩٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٩/٣١) قال: حدثنا قُتَيبة بن سعيد، عن مالك. ومسلم (٥/٣، ٥) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وفي (٥/٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن أبي زائدة (ح) وحدثنا ابن المثنى، قال: حدثنا يحيى، يعني ابن سعيد. (ح) وحدثنا ابن نُمير، قال: حدثنا أبي. كلهم عن عُبيدالله. (ح) وحدثني محمد بن حاتم، وإسحاق بن منصور، جميعًا عن ابن مهدي، عن مالك. وأبو داود (٣٤٣٦) قال: حدثنا عبد الله بن عبد الله بن مَسْلمة، عن مالك. وابن ماجة (٢١٧١) قال: حدثنا سويد بن سعيد، قال: حدثنا مالك بن أنس. وفي (٢١٧٣) قال: قرأت على مصعب بن عبد الله الزبيري: مالك. (ح) وحدثنا أبو حُذافة، قال: حدثنا مالك بن أنس. وفي (٢١٧٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا عبدة بن سليمان، عن عبيد الله بن عمر. وعبد الله بن أحمد (٢/١٠٨) (٥٨٦٣، ٥٨٧٠) قال: حدثنا مصعب، قال: حدثني مالك. والنسائي (٧/٢٥٧) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، عن عبيد الله. (ح) وأخبرنا إسحاق بن إبراهيم، قال: قلت لأبي أسامة: أحدثكم عبيد الله ... فأقر به أبو أسامة. وقال: نعم. وفي (٧/٢٥٨) قال: أخبرنا قُتيبة بن سعيد، عن مالك والليث. (ح) وأخبرنا قتيبة، عن مالك.","vol":"1","page":530},{"text":"٣٥٣ - (خ م د س) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ -: «لا تَلَقَّوا الرُّكْبَان، ولا يَبيعُ حاضِرٌ لبادٍ» . فقال له طاووس: ما قوله: لا يبيع حاضِرٌ لبادٍ؟ قال: لا يكونُ له سِمْسارًا (١) . أخرجه البخاري ومسلم وأبو داود والنسائي، إلا أن أبا داود ليس عنده قوله: لا تَلَقَّوا الركبان (٢) .\n_________\n(١) قال الحافظ في الفتح ٤/٣١١ بمهملتين هو في الأصل: القيم بالأمر والحافظ له، ثم استعمل في متولي البيع والشراء للغير، وفي هذا التفسير تعقيب على من فسر بيع الحاضر للبادي، بأن المراد: نهي الحاضر أن يبيع للبادي في زمن الغلاء شيئًا يحتاج إليه أهل البلد، وهذا مذكور في كتب الحنفية، وقال غيرهم: صورته: أن يجيء البلد غريب بسلعة يريد بيعها بسعر الوقت في الحال، فيأتيه بلدي فيقول له: ضعه عندي لأبيعه لك على التدريج بأغلى من هذا السعر، فجعلوا الحكم منوطًا بالبادي ومن شاركه في معناه، وإنما ذكر البادي في الحديث لكونه الغالب، فألحق به من يشاركه في عدم معرفة السعر الحاضر وإضرار أهل البلد بالإشارة عليه بأن لا يبادر البيع، وهذا تفسير الشافعية والحنابلة، وجعل المالكية البداوة قيدًا، وعن مالك: لا يلتحق بالبدوي في ذلك إلا من كان يشبهه، قال: فأما أهل القرى الذين يعرفون أثمان السلع والأسواق. فليسوا داخلين في ذلك.\n(٢) البخاري ٤/٣١١ في البيوع، باب هل يبيع حاضر لباد بغير أجر، وفي الإجارة، باب أجر السمسرة، ومسلم رقم (١٥٢١) في البيوع، باب تحريم بيع الحاضر للبادي، وأبو داود رقم (٣٤٣٩) في الإجارة، باب النهي أن يبيع حاضر لباد، والنسائي ٧/٢٥٧ في البيوع، باب التلقي، وأخرجه ابن ماجة رقم (٢١٧٧) في التجارات، باب النهي أن يبيع حاضر لباد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٦٨) (٣٤٨٢) قال: حدثنا عبد الرزاق. والبخاري (٣/٩٤) قال: حدثنا الصلت بن محمد، قال: حدثنا عبد الواحد. وفي (٣/١٢٠) قال: حدثنا مُسَدَّد، قال: حدثنا عبد الواحد. ومسلم (٥/٥) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: حدثنا عبد الرزاق. وأبو داود (٣٤٣٩) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد بن ثور، وابن ماجة (٢١٧٧) قال: حدثنا العباس بن عبد العظيم العنبري، قال: حدثنا عبد الرزاق. والنسائي (٧/٢٥٧) قال: أخبرنا محمد بن رافع، قال: أنبأنا عبد الرزاق.\nثلاثتهم - عبد الرزاق، وعبد الواحد، ومحمد بن ثور- عن معمر، عن عبد الله بن طاوس، عن أبيه، فذكره.\nرواية محمد بن ثور، والعباس بن عبد العظيم مختصرة على: «نهى رسول الله - ﷺ - أن يبيع حاضر لباد» .\n* أخرجه البخاري (٣/٩٥) قال: حدثني عياش بن الوليد، قال: حدثنا عبد الأعلى، قال: حدثنا معمر، عن ابن طاوس، عن أبيه، قال: سألت ابن عباس: ما معنى قوله لا يبيعن حاضر لباد؟ فقال: لا يكن له سمسارًا.","vol":"1","page":531},{"text":"٣٥٤ - (ت) عبد الله بن مسعود - ﵁ - قال: نهى رسول الله - ﷺ - عن تَلَقِّي البيوع: أخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٢٠) في البيوع، باب ما جاء في كراهية تلقي البيوع، وأخرجه ابن ماجة رقم (٢١٨٠) في التجارات، باب النهي عن تلقي الجلب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤٣٠) (٤٠٩٦) قال: حدثنا يحيى. والبخاري (٣/٩٢) قال: حدثنا مُسَدد، قال: حدثنا معتمر. وفي (٣/٩٥) قال: حدثنا مُسَدَّد، قال: حدثنا يزيد بن زريع. ومسلم (٥/٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن مبارك. وابن ماجة (٢١٨٠) قال: حدثنا يحيى بن حكيم، قال: حدثنا يحيى بن سعيد، وحماد بن مَسْعدة. (ح) وحدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد، قال: حدثنا معتمر بن سليمان. والترمذي (١٢٢٠) قال: حدثنا هناد، قال: حدثنا ابن المبارك.\nخمستهم -يحيى بن سعيد، ومعتمر، ويزيد، وعبد الله بن المبارك، وحماد بن مسعدة- عن سليمان التيمي، عن أبي عثمان. فذكره.\n* في رواية أحمد، والبخاري، زاد في أوله من قول عبد الله بن مسعود، قال: «من اشترى شاةً مُحَفَّلة فردها، فليرد معها صاعًا» .\nقلت: وقد تقدم تخريجه.","vol":"1","page":532},{"text":"٣٥٥ - (د) سالم المكي (١) - ﵁ - أنَّ أعرابيًا حدَّثَهُ أنَّهُ قَدِمَ بِحَلُوبَةٍ على عهد رسول الله - ﷺ - إلى المدينة، فنزل على طلحة بنِ عبيد الله، فقال له طلحةُ: إن رسول الله - ﷺ - نهى أن يبيع حاضِرٌ لبادٍ، ولكن اذهب إلى السوق، فانظر من يُبَايعُكَ، وشَاوِرني، حتَّى آمُرَكَ وأنهاك. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بحلوبة: يقال: ناقة حلوب: إذا كانت ذات لبن، فإن أردت الاسم قلت: هذه الحلوبة لفلان، وقيل: هما سواء، مثل ركوبة وركوب.\n_________\n(١) قال الحافظ في \" تهذيب التهذيب \" ٣/٤٤٤: سالم المكي، وليس بالخياط، روى عن أعرابي، له صحبة، وعن موسى بن عبد الله بن قيس الأشعري، وعنه محمد بن إسحاق، روى له أبو داود حديثًا واحدًا في بيع الحاضر للبادي. قال المزي: خلطه صاحب الكمال بسالم الخياط، وهو وهم. وأما هذا فيحتمل أن يكون سالم بن شوال.\n(٢) رقم (٣٤٤١) في الإجارة، باب النهي أن يبيع حاضر لباد، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/١٦٣) (١٤٠٤) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثنا سالم ابن أبي أمية أبو النضر، فذكره.\n* وأخرجه أبو داود (٣٤٤١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن محمد بن إسحاق، عن سالم المكي، أن أعرابيًّا حدّثه، أنه قدم بحلوبة له، فذكره مختصرًا عن رواية أحمد.\nقلت: رجاله ثقات وابن إسحاق احتج به البخاري لكنه عنعن الإسناد.","vol":"1","page":532},{"text":"٣٥٦ - (خ م ت د س) أبو هريرة - ﵁ - قال: نهى رسول الله - ﷺ - أنْ يُتَلَقَّى الْجَلَبُ، فَمَنْ تَلَقَّى فاشتراه منه، فإذا أتَى سَيِّدُهُ السُّوقَ، فهو بالخيار. ⦗٥٣٣⦘\nهذه رواية مسلم والترمذي وأبي داود، وفي رواية البخاري والنسائي قال: نهى رسول الله - ﷺ - عن التَّلَقِّي وأنْ يبيع حاضِرٌ لبادٍ.\nوفي رواية الترمذي أيضًا: أن النبي - ﷺ - قال: «لا يبيع حاضر لبادٍ (١)» .\n_________\n(١) البخاري ٤/٣١٣ في البيوع، باب النهي عن تلقي الركبان، وفي البيوع، باب لا يبيع على بيع أخيه ولا يسوم على سوم أخيه حتى يأذن له أو يترك، وباب لا يبيع حاضر لباد بالسمسرة، وفي الشروط، باب ما لا يجوز من الشروط في النكاح، وباب الشروط في الطلاق، وأخرجه مسلم رقم (١٥١٩) في البيوع، باب تحريم تلقي الجالب، والترمذي رقم (١٢٢١) في البيوع، باب ما جاء في كراهية تلقي البيوع، و(١٢٢٣)، وأبو داود رقم (٣٤٣٧) في الإجارة، باب في التلقي، والنسائي ٧/٢٥٧ في البيوع، باب التلقي، وأخرجه ابن ماجة رقم (٢١٧٨) في التجارات، في النهي عن تلقي الجلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨٤) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح. قال: حدثنا معمر، عن أيوب، وفي (٢/٤٠٣) قال: حدثنا أحمد بن عبد الملك. قال: حدثنا عبيد الله بن عمرو، عن أيوب، وفي (٢/٤٨٧) قال: حدثنا إسماعيل ويزيد. قالا: حدثنا هشام. والدارمي (٢٥٦٩) قال: أخبرنا محمد بن المنهال. قال: حدثنا يزيد بن زريع. قال: حدثنا هشام بن حسان. ومسلم (٥/٥) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم، عن هشام. (ح) وحدثنا ابن أبي عمر. قال: حدثنا هشام بن سليمان، عن ابن جريج، قال: أخبرني هشام القردوسي. وأبو داود (٣٤٣٧) قال: حدثنا الربيع بن نافع أبو توبة. قال: حدثنا عبيد الله، يعني ابن عمرو الرقي، عن أيوب. وابن ماجة (٢١٧٨) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا أبو أسامة، عن هشام بن حسان. والترمذي (١٢٢١) قال: حدثنا سلمة بن شبيب. قال: حدثنا عبد الله بن جعفر الرقي، قال: حدثنا عبيد الله بن عمرو، عن أيوب. والنسائي (٧/٢٥٧) قال: أخبرنا إبراهيم بن الحسن، قال: حدثنا حجاج بن محمد. قال: أنبأنا ابن جريج. قال: أنبأنا هشام بن حسان القردوسي.\nكلاهما - أيوب، وهشام - عن محمد بن سيرين، فذكره.","vol":"1","page":532},{"text":"<span data-type=\"title\" id=toc-151>الفصل السادس: في النهي عن بيعتين في بيعة</span>\n٣٥٧ - (ط ت د س) أبو هريرة - ﵁ - أنَّ النبي - ﷺ - نهى عن بَيعتين في بيعةٍ. أخرجه الترمذي.\nوأخرجه «الموطأ»، قال مالك: بلغه أن رسول الله - ﷺ - نهى عن بيعتين في بَيعة.\nوأخرجه أبو داود قال قال رسولُ الله - ﷺ -: «من بَاعَ بَيْعَتَيْن في بَيْعَةٍ، فَلَهُ أوكَسُهُما، أو الربا» (١) . ⦗٥٣٤⦘\nوأخرج النسائي الرواية الأولى (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n بيعتين في بيعة: قال الشافعي - ﵀ -: له تأويلان: أحدهما: أن يقول: بعتك بألفين نسيئة، وبألف نقدًا، فأيهما شئت أخذت به، فيأخذ بأحدهما، وهذا بيع فاسد؛ لأنه إبهام وتعليق.\nوالآخر: أن يقول: بعتُك عبدي على أن تبيعني فرسك، وهو أيضًا فاسد؛ لأنه شرط لا يلزم، ويتفاوت بعدمه مقصود العقد، وقد نهى النبي ⦗٥٣٥⦘ ﷺ- مطلقًا عن بيع وشرط، وعن بيع وسلف، ومعناه: أن يشترط فيه قرضًا.\nأوكسهما، أو الربا: قال الخطابي: لا أعلم أحدًا من الفقهاء قال بظاهر هذا الحديث، وصحح البيع بأوكس الثمنين، إلا ما يحكى عن الأوزاعي، وهو مذهب فاسد، ويشبه أن يكون ذلك حكومة في شيء بعينه، كأنه أسلفه دينارًا في قفيز بُرٍّ إلى شهر، فلما حل الأجل فطالبه بالبُرِّ، قال: القفيز الذي لك عليَّ بقفيزين، فصار بيعتين في بيعة، فيرد إلى أوكسهما، فإن تبايعا البيع الثاني قبل أن يتناقضا البيع الأول، كانا مُربيين.\n_________\n(١) قال ابن القيم في \" تهذيب السنن \" ٥/١٠٥: وللعلماء في تفسيره قولان: أحدها: أن يقول: بعتك ⦗٥٣٤⦘ بعشرة نقدًا وعشرين نسيئة، وهذا هو الذي رواه أحمد عن سماك، ففسره في حديث ابن مسعود قال: نهى رسول الله ﷺ عن صفقتين في صفقة، قال سماك: الرجل يبيع البيع، فيقول: هو علي نساء بكذا ونقدًا بكذا، وهذا التفسير ضعيف، لأنه لا يدخل الربا في هذه الصورة، ولا صفقتين هنا، وإنما هي صفقة واحدة بأحد الثمنين، والتفسير الثاني أن يقول: أبيعكها بمائة إلى سنة على أن أشتريها منك بثمانين حالة، وهذا معنى الحديث الذي لا معنى له غيره، وهو مطابق لقوله، \" فله أوكسهما أو الربا \" فإنه إما أن يأخذ الثمن الزائد فيربي، أو الثمن الأول، فيكون هو أوكسهما، وهو مطابق لصفقتين في صفقة، فإنه قد جمع صفقتي النقد والنسيئة في صفقة واحدة ومبيع واحد، وهو قد قصد بيع دراهم عاجلة بدارهم مؤجلة أكثر منها، ولا يستحق إلا رأس ماله، وهو أوكس الصفقتين، فإن أبى إلا الأكثر كان قد أخذ الربا ... ومما يشهد لهذا التفسير ما رواه الإمام أحمد عن ابن عمر عن النبي ﷺ أنه نهى عن بيعتين في بيعة، وعن سلف وبيع، فجمعه بين هذين العقدين في النهي، لأن كلًا منهما يؤول إلى الربا، لأنهما في الظاهر بيع، وفي الحقيقة ربا.\n(٢) الموطأ ٢/٦٦٣ بلاغًا في البيوع، باب النهي عن بيعتين في بيعة، ووصله الترمذي رقم (١٢٣١) في البيوع، باب النهي عن بيعتين في بيعة وقال: حسن صحيح، وأبو داود رقم (٣٤٦١) في الإجارة، باب فيمن باع بيعتين في بيعة، وإسناده صحيح، والنسائي ٧/٣٩٥، ٣٩٦ في البيوع، باب بيعتين في بيعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٢) (٤٧٥) قال: حدثنا يحيى بن سعيد القطان. وفي (٢/٥٠٣) قال: حدثنا يزيد. والدارمي (١٣٧٩) قال: أخبرنا يزيد بن هارون. والترمذي (١٢٣١) قال: حدثنا هناد، قال: حدثنا عبدة بن سليمان. والنسائي (٧/٢٩٥) قال: أخبرنا عمرو بن علي ويعقوب بن إبراهيم ومحمد بن المثنى قالوا: حدثنا يحيى بن سعيد.\nثلاثتهم - يحيى، ويزيد، وعبدة- عن محمد بن عمرو. قال: حدثنا أبو سلمة، فذكره.\n* رواية الترمذي، والنسائي مختصرة على: «نهى رسولُ الله -ﷺ- عن بيعتين في بيعة» .\n* وفي رواية يزيد بن هارون: «... وعن الصَّمَّاء اشتمال اليهود» .\nقلت: وبلاغ مالك في الموطأ «البيوع» - باب النهي عن بيعتين في بيعة.","vol":"1","page":533},{"text":"٣٥٨ - (ط) مالك - ﵁ - بَلَغَهُ أن رجلًا قال لرُجلٍ: ابْتَعْ لي هذا البعيرَ بنَقْدٍ، حتَّى أبتَاعه منك إلى أجَلٍ، فَسُئِلَ عن ذلك عبدُ الله بنُ عمر، فكرهَهُ، ونهى عنه. أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٦٣ بلاغًا في البيوع، باب النهي عن بيعتين في بيعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الإمام مالك [١٤٠٥] كتاب البيوع - باب النهي عن بيعتين في بيعة.","vol":"1","page":535},{"text":"<span data-type=\"title\" id=toc-152>الفصل السابع: في أحاديث تتضمن منهيات مشتركة</span>\n٣٥٩ - (خ م ط ت د س) عبد الله بن عمر بن الخطاب - ﵄ - أنَّ رسول الله - ﷺ - قال: «لا يَبِعْ بَعضُكُم على بيع بعض» . هذه رواية ⦗٥٣٦⦘ البخاري ومسلم و«الموطأ» والنسائي.\nوفي أخرى للبخاري والترمذي قال: نهى النبي - ﷺ - أنْ يَبيعَ الرَّجُلُ على بيع أخيه، أو يَخطُبَ.\nوفي أخرى لمسلم والنسائي وأبي داود: لا يَبِع الرَّجُلُ على بَيْعِ أخِيهِ، ولا يَخْطبُ على خطبة أخيه، إلا أنْ يَأذَنَ لَهُ.\nوفي أخرى للنسائي قال: لا يبع الرجل على بيع أخيه، حتَّى يبتاع أو يَذَرَ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n لا يبع على بيع أخيه: قد تقدم ذكره في قوله: لا يبع بعضكم على بيع بعض، فلا حاجة إلى إعادته.\nولا يخطب على خطبة أخيه: قال مالك - ﵀ -: هو أن يخطب الرجل المرأة، فتركن إليه، ويتفقان على صداق واحد معلوم، وقد تراضيا، فهي ⦗٥٣٧⦘ تشترط عليه لنفسها، فتلك التي نُهي الرجل أن يخطبها على خطبة أخيه، ولم يعن بذلك: إذا خطب الرجل المرأة فلم يوافقها أمره. ولم تركن إليه أن لا يخطبها أحد، فهذا باب فاسد يدخل على الناس.\n_________\n(١) البخاري في البيوع ٤/٣١٣ في البيوع، باب النهي عن تلقي الركبان، وباب لا يبيع على بيع أخيه ولا يسوم على سوم أخيه، وفي النكاح، باب ما يخطب على خطبة أخيه حتى ينكح أو يدع، وأخرجه مسلم رقم (١٤١٢) في البيوع، باب تحريم بيع الرجل على بيع أخيه، ورقم (١٤١٢) في النكاح، باب تحريم الخطبة على خطبة أخيه، والموطأ ٢/٦٨٣ في البيوع، باب ما ينهى عنه من المساومة والمبايعة، والترمذي رقم (١٢٩٢) في البيوع، باب ما جاء في النهي عن البيع على بيع أخيه، وأبو داود رقم (٢٠٨٠) في النكاح، باب كراهية أن يخطب الرجل على خطبة أخيه، والنسائي ٧/٢٥٨ في البيوع، باب بيع الرجل على بيع أخيه، وفي النكاح، ٦/٧٢، ٧٣، ٧٤ باب خطبة الرجل إذا ترك الخاطب أو أذن له، وأخرجه ابن ماجة في التجارات رقم (٢١٧١)، باب لا يبيع الرجل على بيع أخيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nتقدم تخريجه من رواية نافع عن ابن عمر، انظر الحديث رقم [٣٥٢] .","vol":"1","page":535},{"text":"٣٦٠ - (خ م ط ت د س) أبو هريرة - ﵁ - قال: «نهى رسول الله - ﷺ -: أن يَبيع حاضِرٌ لبادٍ، ولا تَناجَشُوا، ولا يبِع الرجل على بيع أخيه، ولا يَخْطُبْ على خِطبةِ أخيه، ولا تَسألِ المرأةُ طلاقَ أختها لتَكْفَأ ما في إنائها» . وفي رواية: ولا يزيدَنَّ على بيع أخيه. وفي رواية: ولا يَسُمِ الرجلُ على سَوْمِ أخيه.\nوفي أخرى قال: نهى النبي - ﷺ - عَن التَّلَقِّي، وأنْ يبتاعَ المهاجرُ للأعرابي، وأن يشترط المرأة طلاق أختها، وأن يَسْتَام الرجل على سَوْمِ أخيه، ونهى عن النَّجَش والتَّصريَةِ، هذه روايات البخاري ومسلم.\nإلا أنَّ مسلمًا قال في هذه الأخيرة: نهى عن التَّلَقِّي، وأنْ يبيع حاضرٌ لبادٍ.\nوفي أخرى لهما وللموطأ قال: لا تَلَقَّوا الرُّكبان للبيع، ولا يبِعْ بعضكم على بيع بعض، ولا تناجشوا، ولا يبع حاضِرٌ لبادٍ، ولا تُصَرُّوا الإبل والغنَم، فمن ابتاعها بعد ذلك، فهو بخير النظرين، بعد أن يَحْلٍُبَها، فإن رضِيَها أمسَكَهَا وإن سَخِطَها ردَّها وصاعًا من تَمرٍ.\nوأخرجها أبو داود، ولم يذكر في روايته: ولا تناجشوا، ولا يبع ⦗٥٣٨⦘ حاضِرٌ لباد.\nوفي رواية الترمذي قال: لا يَبيع الرجل على بيع أخيه، ولا يخطُبُ على خِطبةِ أخيه. وله في أخرى: لا يبيعُ حاضرٌ لبادٍ.\nوأخرج النسائي الرواية الأولى من هذا الحديث، والرواية التي فيها: وأن يبتاع المهاجرُ للأعرابي.\nوأخرج أيضًا الأولى مرةً أخرى، وزاد فيها: فإنما لها ما كُتِبَ لها (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تكفأ ما في إنائها: هو من كفأت القدر: إذا كببتها لتفرغ ما فيها، وهذا مثل لإقالة الضرة حق صاحبتها من زوجها إلى نفسها.\nلا يسم على سوم أخيه: قد تقدم ذكر السوم [على السوم] في شرح قوله: لا يبع بعضكم على بيع بعض.\n_________\n(١) البخاري في البيوع ٤/٢٩٥ في البيوع، باب لا يبيع على بيع أخيه، وباب لا يبيع حاضر لباد بالسمسرة، وباب النهي عن تلقي الركبان، وفي الشروط: باب ما لا يجوز من الشروط في النكاح، وباب الشروط في الطلاق، وأخرجه مسلم رقم (١٥١٥) في البيوع، باب تحريم بيع الرجل على بيع أخيه، والموطأ ٢/٦٨٣ في البيوع، باب ما ينهى عنه من المساومة والمبايعة، والترمذي رقم (١١٣٤) في النكاح، باب ما جاء في أن لا يخطب الرجل على خطبة أخيه، وأبو داود رقم (٢٠٨٠) في النكاح، باب كراهية أن يخطب الرجل على خطبة أخيه، والنسائي ٧/٢٥٨ و٢٥٩ في البيوع، باب سوم الرجل على بيع أخيه، وباب النجش، وأخرجه ابن ماجة رقم (١٢٧٢) في التجارات، باب لا يبيع الرجل على بيع أخيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه من رواية ابن المسيب عن أبي هريرة في النجش.\nوفي لفظ عن الأعرج: «... ولا يخطب الرجل على خطبة أخيه» .\nأخرجه مالك (الموطأ) صفحة (٤٢٤)، و«الحميدي» (١٠٢٧، ١٠٢٨) قال: حدثنا سفيان. وأحمد (٢/٢٤٢، ٢٤٣) قال: حدثنا سفيان. وفي (٢/٣٧٩) قال: حدثنا محمد بن إدريس. قال: أخبرنا مالك. وفي (٢/٤٦٥) قال: حدثنا إسحاق. قال: أخبرنا مالك. والبخاري (٣/٩٢) قال: حدثنا ابن بكير. قال: حدثنا الليث، عن جعفر بن ربيعة. وفي (٣/٩٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٥/٤) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وأبو داود (٣٤٤٣) قال: حدثنا عبد الله بن مسلمة، عن مالك. والنسائي (٧/٢٥٣) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان. وفي (٧/٢٥٦) قال: أخبرنا قتيبة، عن مالك.\nثلاثتهم - مالك، وسفيان، وجعفر بن ربيعة- عن أبي الزناد، عن الأعرج، فذكره.\n* رواية الحميدي (١٠٢٧): «لا تَلَقَّوُا الركبان للبيع، ولا تَنَاجشوا، ولا يبع حاضر لباد، ولا يبع الرجل على بيع أخيه، ولا يخطب على خطبة أخيه» .","vol":"1","page":537},{"text":"٣٦١ - (م) عقبة بن عامر - ﵁ - أنَّ رسول الله - ﷺ ⦗٥٣٩⦘ قال: «المؤمنُ أخو المؤمن، فلا يَحِلُّ للمؤمن أن يبتاع على بيع أخيه، ولا يَخْطُبَ على خِطْبَةِ أخيه، حتى يَذَرَ» أخرجه مسلم (١) .\n_________\n(١) رقم (١٤١٤) في النكاح، باب تحريم الخطبة على خطبة أخيه حتى يأذن أو يترك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن عقبة:\nأخرجه أحمد (٤/١٤٧) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. والدارمي (٢٥٥٣) قال: أخبرنا محمد بن عبد الله الرقاشي، قال: حدثنا يزيد بن زريع، قال: حدثنا محمد، هو ابن إسحاق. ومسلم (٤/١٣٩) قال: وحدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب، عن الليث وغيره.\nكلاهما - محمد بن إسحاق، وليث- عن يزيد بن أبي حبيب، عن عبد الرحمن بن شماسة التجيبي، فذكره.\nوأخرجه أحمد (٤/١٥٨) قال: حدثنا يحيى بن إسحاق، قال: حدثنا ابن لهيعة. وابن ماجة (٢٢٤٦) قال: حدثنا محمد بن بشار، قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت يحيى بن أيوب.\nكلاهما - ابن لهيعة، ويحيى بن أيوب- عن يزيد بن أبي حبيب، عن عبد الرحمن بن شماسة، فذكره «بنحوه» .","vol":"1","page":538},{"text":"٣٦٢ - (ت) عبد الله بن عباس - ﵁ - أنَّ النبي - ﷺ - قال: «لا تَسْتَقْبِلوا السُّوقَ، ولا تُجْفِلُوا، ولا يُنَفِّق بعضكم لبعض» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ينفق بعضكم لبعض:هو كالنجش، فإن الناجش بزيادته في السلعة. يرغب السامع فيها، فيكون قوله سببًا لابتياعها، ومُنَفِّقًا لها.\n_________\n(١) رقم (١٢٦٨) في البيوع، باب بيع المحفلات، وإسناده حسن. وقال الترمذي: حسن صحيح، والعمل على هذا عند أهل العلم، كرهوا بيع المحفلة، وهي المصراة لا يحلبها صاحبها أيامًا، أو نحو ذلك ليتجمع اللبن في ضرعها، فيغتر بها المشتري، وهذا ضرب من الخديعة والغرر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/٢٥٦) (٢٣١٣) قال: حدثنا عبد الله بن محمد بن أبي شَيبة (قال عبد الله بن أحمد: وسمعته أنا من عبد الله بن محمد) . والترمذي (١٢٦٨) قال: حدثنا هناد.\nكلاهما - أبو بكر بن أبي شيبة، وهناد- قالا: حدثنا أبو الأحوص، عن سماك، عن عكرمة، فذكره.\nقلت: قال الترمذي: حديث حسن صحيح.","vol":"1","page":539},{"text":"٣٦٣ - (ت د س) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ -: «لا يَحِلُّ سَلَفٌ وبَيْعٌ، ولا شَرْطَان في بيع، ولا رِبْحُ ما لم يُضْمَن، ولا بيعُ ما ليس عندك» . أخرجه الترمذي وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n سلف وبيع: السلف والبيع: هو أن يقول: أبيعك هذا البعير مثلًا بخمسين دينارًا ⦗٥٤٠⦘ على أن تسلفني ألف درهم في متاع أبيعه منك.\nربح ما لم يُضْمَنُ: هو أن يبيعه سلعة قد اشتراها ولم يكن قبضها. فهي في ضمان البائع الأول، وليس من ضمانه.\nشرطان في بيع: الشرطان في بيع: هو بمنزلة بيعتين في بيعة، كقولك. بعتك هذا الثوب نقدًا بدينار، ونسيئة بدينارين.\nقال الخطابي: لا فرق بين شرط واحد أو شرطين أو ثلاثة في عقد البيع عند أكثر الفقهاء، وفرق بينهما أحمد. عملًا بظاهر الحديث.\n_________\n(١) النسائي ٧/٢٨٨ و٢٩٥ في البيوع، باب سلف وبيع، وباب شرطان في بيع، وباب بيع ما ليس عند البائع، والترمذي رقم (١٢٣٤) في البيوع، باب كراهية بيع ما ليس عندك، وأبو داود رقم (٣٤٠٥) في الإجارة، باب في الرجل يبيع ما ليس عنده، وإسناده حسن، وأخرجه ابن ماجة رقم (٢١٨٨) في التجارات، باب النهي عن بيع ما ليس عندك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٢/١٧٤) (٦٦٢٨) قال: حدثنا أبو بكر الحنفي، قال: حدثنا الضحاك بن عثمان.\n٢ - وأخرجه أحمد (٢/١٧٨) (٦٦٧١) قال: حدثنا إسماعيل بن إبراهيم. وأبو داود (٣٥٠٤) قال: حدثنا زهير بن حرب، قال: حدثنا إسماعيل، وابن ماجة (٢١٨٨) قال: حدثنا أزهر بن مروان، قال: حدثنا حماد بن زيد. (ح) وحدثنا أبو كُريب، قال: حدثنا إسماعيل بن عُلية. والترمذي (١٢٣٤) قال: حدثنا أحمد بن مَنيع، قال: حدثنا إسماعيل بن إبراهيم، والنسائي (٧/٢٨٨) قال: أخبرنا عمرو بن علي، وحُميد ابن مَسْعدة، عن يزيد. وفي (٧/٢٩٥) قال: أخبرنا زياد بن أيوب، قال: حدثنا ابن علية. (ح) وأخبرنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: حدثنا معمر، أربعتهم- إسماعيل بن إبراهيم بن علية، وحماد ابن زيد، ويزيد بن زُريع، ومعمر- عن أيوب.\n٣ - وأخرجه أحمد (٢/٢٠٥) (٦٩١٨) قال: حدثنا أسباط بن محمد، قال: حدثنا ابن عَجلان.\n٤ - وأخرجه الدارمي (٢٥٦٣) قال: أخبرنا يزيد بن هارون. والنسائي (٧/٢٩٥) قال: أخبرنا إسماعيل بن مسعود، عن خالد. وفي الكبرى (تحفة الأشراف) (٨٦٩٢) عن إبراهيم بن محمد التيمي، عن يحيى بن سعيد، ثلاثتهم -يزيد، وخالد بن الحارث، ويحيى- عن حسين المعلم.\n٥ - وأخرجه النسائي في الكبرى (تحفة الأشراف) (٨٨٠٦) عن هارون بن إسحاق، عن عبدة بن سليمان، عن سعيد بن أبي عروبة، عن مطر الوراق.\nخمستهم - الضحاك، وأيوب، ومحمد بن عجلان، وحسين المعلم، ومطر الوراق- عن عمرو بن شعيب، عن أبيه، فذكره.\n* في رواية أيوب، عند أحمد (٢/١٧٨) وأبي داود، والترمذي، والنسائي (٧/٢٩٥) قال: حدثنا عمرو بن شعيب، قال: حدثني أبي، عن أبيه، حتى ذكر عبد الله بن عمرو.","vol":"1","page":539},{"text":"٣٦٤ - (م س) جابر بن عبد الله - ﵄ - قال: «نهى رسول الله - ﷺ - عن بيع الصُّبْرَةِ من التمر لا يُعْلَمُ مَكيلتها بالكيل الْمُسمَّى من التمر» . أخرجه مسلم والنسائي. وللنسائي: لا تباعُ الصبرة من الطعام بالصُّبْرَةِ من الطعام، ولا الصُّبْرة من الطعام بالكيل المسمَّى من الطَّعَام (١) .\n_________\n(١) مسلم رقم (١٥٣٠) في البيوع، باب تحريم بيع صبرة التمر، والنسائي ٧/٢٦٩ و٢٧٠ في البيوع، باب بيع الصبرة من التمر، وباب بيع الصبرة من الطعام.","vol":"1","page":540},{"text":"<span data-type=\"title\" id=toc-153>الفصل الثامن: في التفريق بين الأقارب في البيع</span>\n٣٦٥ - (ت) أبو أيوب الأنصاري - خالد بن زيد - ﵁ ⦗٥٤١⦘ قال: سمعتُ رسولَ الله - ﷺ - يقول: «مَنْ فَرَّقَ بين والدة، وَوَلَدِهَا فرَّق الله بينه وبين أحِبَّتِهِ يوم القيامة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٨٣) في البيوع، باب كراهية الفرق بين الأخوين أو بين الوالدة وولدها في البيع، وحسنه، وأخرجه أحمد والدارقطني، وصححه، قال الحافظ في \" التلخيص \" ٣/١٥: وفي إسنادهم حيي بن عبد الله المعافري مختلف فيه، وله طريق أخرى عند البيهقي غير متصلة لأنها من طريق العلاء بن كثير الإسكندراني عن أبي أيوب ولم يدركه، وله طريق أخرى عند الدارمي في مسنده ص \" ٣٢٨ \"، ولم يختلف أكثر أهل العلم في أن التفريق بين الولد الصغير ووالدته غير جائز، واختلفوا في الحد الذي يجوز بعده التفريق، فقال أبو حنيفة وأصحابه: متى بلغ الاحتلام جاز، وقال الشافعي: متى بلغ سبع سنين أو ثمانيًا، وقال مالك: إذا أثغر، أي: نبتت أسنانه، وقال الأوزاعي: إذا استغني عن أمه، فقد خرج عن حد الصغير، وقال أحمد: لا يفرق بين الولد ووالدته أصلًا وإن كبر واحتلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١ - أخرجه أحمد (٥/٤١٢) قال: حدثنا حسن بن موسى، قال: حدثنا عبد الله بن لهيعة. وفي (٥/٤١٤) قال: حدثنا يحيى، قال: حدثنا رشدين، والترمذي (١٢٨٣، ١٥٦٦) قال: حدثنا عمر بن حفص بن عمر الشيباني، قال: أخبرنا عبد الله بن وهب. ثلاثتهم - ابن لهيعة، ورشدين، وابن وهب- عن حيي بن عبد الله المعافري.\n٢ - وأخرجه الدارمي (٢٤٨٢) قال: أخبرنا القاسم بن كثير، عن الليث بن سعد قراءة، عن عبد الرحمن بن جنادة.\nكلاهما - حيي، وابن جنادة- عن أبي عبد الرحمن الحبلي، فذكره.\n* روايتا أحمد (٥/٤١٢)، والدارمي (٢٤٨٢) فيهما قصة: عن أبي عبد الرحمن الحبلي، قال: كنا في البحر، وعلينا عبد الله بن قيس الفزاري، ومعنا أبو أيوب الأنصاري، فمر بصاحب المقاسم وقد أقام السبي، فإذا امرأة تبكي، فقال: ما شأن هذه؟ قالوا: فرق بينها وبين ولدها، قال: فأخذ بيد ولدها حتى وضعه في يدها، فانطلق صاحب المقاسم إلى عبد الله بن قيس، فأخبره، فأرسل إلى أبي أيوب، فقال: ما حملك على ما صنعت، ... فذكر الحديث.\nقلت: ابن لهيعة وشيخه مختلف فيهم، وشيخ الدارمي أظنه «ابن النعمان» صدوق من العاشرة، أخرج له النسائي والترمذي، وشيخه «عبد الرحمن بن جنادة» لم أهتد إلى ترجمته فيما بين يدي من مصادر. والحديث حسنه الترمذي، وصححه الدارقطني.","vol":"1","page":540},{"text":"٣٦٦ - (د) علي بن أبي طالب - ﵁ - أنَّهُ فَرَّقَ بين والدةٍ وولدها، فنهاهُ رسولُ الله - ﷺ - عن ذلك، وردَّ البَيْعَ، أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٩٦) في الجهاد، باب التفريق بين السبي، وأعله بالانقطاع بين ميمون بن أبي شبيب وعلي، وأخرجه الحاكم وصحح إسناده، ورجحه البيهقي لشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف للانقطاع: أخرجه أبو داود (٢٦٩٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد السلام بن حرب، عن يزيد بن عبد الرحمن، عن الحكم، عن ميمون بن أبي شبيب، فذكره.\n* قال أبو داود: ميمون لم يدرك عليًّا.","vol":"1","page":541},{"text":"٣٦٧ - (ت) وعنه - ﵁ - قال: وَهَب لي رسول الله - ﷺ - غُلاَمَيْن أخَوَيْنِ، فَبِعْتُ أحدَهُمَا، فقال لي رسول الله - ﷺ -: «ما فَعَلَ غُلاَمَاك؟» فأخبرتُه، فقال: «رُدَّهُ، رُدَّهُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٨٤) في البيوع، باب ما جاء في كراهية الفرق بين الأخوين، وأخرجه ابن ماجة رقم (٢٢٤٩) في التجارات، باب النهي عن التفريق بين السبي، وأخرجه أحمد في المسند رقم (٧٦٠) بلفظ: \" أمرني رسول الله ﷺ أن أبيع غلامين أخوين، ففرقت بينهما، فذكرت ذلك للنبي ﷺ، فقال: \" أدركهما وأرجعهما ولا تبعهما إلا جميعًا \"، وإسناده صحيح. وذكره الهيثمي في \" المجمع \" ٤/١٠٧ وقال: رواه أحمد ورجاله رجال الصحيح، وصححه أحمد شاكر أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف للانقطاع: أخرجه أحمد (١/١٠٢) (٨٠٠) قال: حدثنا عفان وإسحاق بن عيسى. وابن ماجة (٢٢٤٩) قال: حدثنا محمد بن يحيى، قال: حدثنا عفان، والترمذي (١٢٨٤) قال: حدثنا الحسن بن قزعة، قال: أخبرنا عبد الرحمن بن مهدي.\nثلاثتهم - عفان، وإسحاق، وعبد الرحمن- عن حماد بن سلمة، عن الحجاج، عن الحكم، عن ميمون بن أبي شبيب، فذكره.\nقلت: وهذه الرواية تغاير الرواية الأولى فكأن الحديث غير محفوظ، وله ألفاظ أخرى مغايرة فهو اضطراب فمنها:\nعن عبد الرحمن بن أبي ليلى، عن علي بن أبي طالب قال: «أمرني رسول الله -ﷺ- أن أبيع غُلامين أخوين، فبعتهما، ففرقت بينهما. فذكرت ذلك للنبي -ﷺ- فقال: أدركهما فارجعهما، ولا تبعهما إلا جميعًا» .\nأخرجه أحمد (١/٩٧) (٧٦٠) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، يعني ابن أبي عروبة، عن الحكم بن عتيبة، عن عبد الرحمن بن أبي ليلى، فذكره.\n* وأخرجه أحمد (١/١٢٦) (١٠٤٥) قال: حدثنا عبد الوهاب، عن سعيد، عن رجل، عن الحكم بن عتيبة، عن عبد الرحمن بن أبي ليلى، فذكره.\nقلت: وإسناده ضعيف للجهالة، وسعيد «يدلس» .","vol":"1","page":541},{"text":"<span data-type=\"title\" id=toc-154>الباب الرابع: في الربا</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-155>الفصل الأول: في ذمه وذم آكله وموكله</span>\n٣٦٨ - (م ت د) عبد الله بن مسعود - ﵄ - قال: «لَعَن رسولُ الله - ﷺ - آكلَ الرِّبا وموكله» .\nقال مغيرةُ: قلت لإبراهيم: وشَاهِدَيْهِ وكاتِبَهُ؟ فقال: إنَّما نُحَدِّثُ بما سمعنا. هذه رواية مسلم. وفي رواية الترمذي وأبي داود: «لَعَن آكل الربا وموكله وشَاهدَيْهِ وكاتِبَه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الربا: في الأصل: الزيادة، وهو في الشريعة: الزيادة على أصل المال من غير بيع.\n_________\n(١) مسلم رقم (١٥٩٧) في المساقاة، باب لعن آكل الربا وموكله، والترمذي رقم (١٢٠٦) في البيوع، باب ما جاء في آكل الربا، وأبو داود رقم (٣٣٣٣) في البيوع، باب في آكل الربا وموكله، وإسناده حسن، وقال الترمذي: حسن صحيح، وأخرجه ابن ماجة رقم (٢٢٧٧) في التجارات، باب التغليظ في الربا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٩٣) (٣٧٢٥) قال: حدثنا محمد، قال: حدثنا شعبة، وفي (١/٣٩٤) (٣٧٣٧) قال: حدثنا عبد الرزاق، قال: أنبأنا إسرائيل، وفي (١/٤٠٢) (٣٨٠٩) قال: حدثنا حجاج، قال: أنبأنا شريك. وفي (١/٤٥٣) (٤٣٢٧) قال: حدثنا عفان، قال: حدثنا أبو عوانة. (ح) وأبو نُعيم، قال: حدثنا إسرائيل. وأبو داود (٣٣٣٣) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وابن ماجة (٢٢٧٧) قال: حدثنا محمد ابن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (١٢٠٦) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة.\nخمستهم - شعبة، وإسرائيل، وشريك، وأبو عوانة، وزهير- عن سماك بن حرب، عن عبد الرحمن بن عبد الله بن مسعود، فذكره.\n* في رواية شريك زاد في آخره: «وقال: ما ظهر في قوم الربا والزنا إلا أحلوا أنفسهم عقاب الله ﷿» .\nقلت: وهي زيادة مردودة فشريك ليس بذاك أن ينفرد عن الثقات.\n- ورواه عن ابن مسعود علقمة:\nأخرجه مسلم (٥/٥٠) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال عثمان: حدثنا جرير، عن مغيرة، قال: سأل شِبَاكٌ إبراهيم، فحدثنا عن علقمة، فذكره.","vol":"1","page":542},{"text":"٣٦٩ - (م) جابر بن عبد الله - ﵄ - مثل رواية مسلم عن ⦗٥٤٣⦘ ابن مسعود، إلا أنه لم يذكر مغيرةَ وإبراهيم. أخرجه مسلم (١) .\n_________\n(١) رقم (١٥٩٨) في المساقاة، باب لعن آكل الربا وموكله، ونصه: \" لعن رسول الله ﷺ آكل الربا وموكله وكاتبه وشاهديه \". وقال: \" هم سواء \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قلت: لفظه: «عن أبي الزبير، عن جابر، قال: «لعن رسول الله -ﷺ- آكل الربا، ومُوكِلَهُ، وكَاتبه، وشَاهديه، وقال: هم سواء» .\nأخرجه أحمد (٣/٣٠٤)، ومسلم (٥/٥٠) قال: حدثنا محمد بن الصباح، وزهير بن حرب، وعثمان بن أبي شيبة.\nأربعتهم - أحمد، وابن الصباح، وزهير، وابن أبي شيبة- قالوا: حدثنا هشيم، قال: أخبرنا أبو الزبير، فذكره.","vol":"1","page":542},{"text":"٣٧٠ - (د س) أبو هريرة - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «لَيَأتِيَنَّ على الناس زمانٌ، لا يبقى أحدٌ إلا أكلَ الربا، فمن لم يأكل أصَابَهُ من بُخَارِهِ» - قال ابن عيسى (١): أصابه من غباره. أخرجه أبو داود والنسائي (٢) .\n_________\n(١) هو محمد بن عيسى بن نجيح البغدادي أبو جعفر ابن الطباع - شيخ أبي داود - قال أبو حاتم: ما رأيت من المحدثين أحفظ للأبواب منه.\n(٢) أبو داود رقم (٣٣٣١) في البيوع، باب في اجتناب الشبهات، والنسائي ٧/٢٤٣ في البيوع، باب اجتناب الشبهات في الكسب، وفيه انقطاع كما قال المنذري، لأنه من رواية الحسن عن أبي هريرة والحسن لم يسمع منه.\nنقول: وفي البخاري ٤/٢٥٣ في البيوع، باب من لم يبال ... من حديث أبي هريرة مرفوعًا \" يأتي على الناس زمان لا يبالي المرء ما أخذ منه أمن الحلال أم من الحرام \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رجاله ثقات، منقطع: أخرجه أحمد (٢/٣٩٤) قال: حدثنا هشيم، عن عباد بن راشد، وأبو داود (٣٣٣١) قال: حدثنا محمد بن عيسى. قال: حدثنا هشيم، قال: أخبرنا عباد بن راشد، (ح) وحدثنا وهب بن بقية، قال: أخبرنا خالد، عن داود، يعني ابن أبي هند، وابن ماجة (٢٢٧٨) قال: حدثنا عبد الله بن سعيد. قال: حدثنا إسماعيل بن علية. قال: حدثنا داود بن أبي هند. والنسائي (٧/٢٤٣) قال: أخبرنا قتيبة. قال: حدثنا ابن أبي عدي، عن داود بن أبي هند.\nكلاهما - عباد، وداود- عن سعيد بن أبي خيرة، عن الحسن، فذكره.\nقلت: الحسن البصري لم يلق أبا هريرة - ﵁ - والحديث أصله في البخاري، ولفظه:\nعن سعيد المْقُبرِيِّ، عن أبي هريرة، أن رسول الله -ﷺ- قال: «ليأتين على الناس زمان، لا يبالي المرءُ أبحلال أخذ المال أم بحرام» .\nأخرجه أحمد (٢/٤٣٥)، قال: حدثنا يحيى. وفي (٢/٤٥٢) قال: حدثنا حجاج. (ح) وحدثنا يزيد. وفي (٢/٥٠٥) قال: حدثنا يزيد. والدارمي (٢٥٣٩) قال: حدثنا أحمد بن عبد الله بن يونس، والبخاري (٣/٧١، ٧٧) قال: حدثنا آدم. والنسائي (٧/٢٤٣) قال: حدثنا القاسم بن زكريا بن دينار، قال: حدثنا أبو داود الحفري، عن سفيان.\nستتهم - يحيى، وحجاج، ويزيد، وأحمد بن عبد الله، وآدم، وسفيان الثوري- عن محمد بن عبد الرحمن بن أبي ذئب، عن سعيد المقبري، فذكره.","vol":"1","page":543},{"text":"٣٧١ - (د) سليمان بن عمرو الأحوص الجشمي - ﵀ -: عن أبيه قال: سمعتُ رسولَ الله - ﷺ - يقول في حَجَّةِ الوداع: «إنَّ كُلَّ ربًا من ربا الجاهلية موضوعٌ ﴿لَكُمْ رُؤوسُ أموالِكُم، لا تَظْلِمُونَ ولا تُظْلَمُونَ﴾ [البقرة: الآية ٢٧٩] ألاَ وإنَّ كلَّ دمٍ من دماءِ الجاهلية موضوعٌ، وأولُ دمٍ أضَعُه دمُ الحارث بن عبد المطلب - وكان مسترضَعًا في بني ليث، فقتلته هُذيل - اللهم قد بلغتُ؟» قالوا: نعم، ثلاث مرَّاتٍ، قال: «اللهم اشهد، ثلاثَ مراتٍ» . أخرجه أبو داود (١) . ⦗٥٤٤⦘\nقال الخطابي: هكذا رواه أبو داود: دمَ الحارِثِ بنِ عبد المطلب، وإنما هو: دم ربيعة بن الحارث بن عبد المطلب، في سائر الروايات.\n_________\n(١) رقم (٣٣٣٤) في البيوع، باب في وضع الربا، وسليمان بن عمرو بن الأحوص، لم يوثقه غير ابن حبان. قال المنذري: وأخرجه الترمذي والنسائي وابن ماجة، وقال الترمذي: حسن صحيح، ⦗٥٤٤⦘ وهذا مذكور في حديث جابر بن عبد الله الطويل في حجة رسول الله ﷺ، وقد أخرجه مسلم وأبو داود في الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في كتاب الإيمان - أول الكتاب.","vol":"1","page":543},{"text":"<span data-type=\"title\" id=toc-156>الفصل الثاني: في أحكامه</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-157>الفرع الأول: في المكيل والموزون</span>\n٣٧٢ - (خ م ط ت د س) عمر بن الخطاب - ﵁ - قال: قال رسولُ الله - ﷺ -: «الذَّهَبُ بالوَرِقِ ربًا،، إلا هَاءَ وهَاءَ، والبُرُّ بالبُرِّ ربًا، إلا هَاءَ وهَاءَ، والشعير بالشَّعيرِ ربًا، إلا هَاءَ وهَاءَ، والتَّمْرُ بالتَّمْرِ ربًا، إلا هَاءَ وهَاءَ» .\nوفي رواية: «الوَرِقُ بالوَرِقِ ربًا، إلا هَاءَ وهَاءَ، والذَّهَبُ بالذهب ربًا، إلا هاء وهاء» . هذا حديث البخاري ومسلم.\nوفي رواية للبخاري و«الموطأ»، قال مالك بن أوس بن الحَدثَان النصْريّ: إنهُ التمس صرفًا بمائة دينارٍ، قال: فدعاني طَلحةُ بن عبيد الله، فتراوضْنا ⦗٥٤٥⦘ حتى اصْطَرَفَ مِنِّي، وأخَذَ الذَّهَب يُقَلِّبُها في يَدِهِ، ثم قال: حتى يأتِيَني خازني من الغابَة، وعُمرُ بن الخطاب يسمعُ، فقال عمر: والله لا تُفَارِقُهُ حتى تأخُذَ منه. ثُمَّ قال: قال رسولُ الله - ﷺ -: «الذَّهَبُ بالورِقِ ربًا، إلا هاءَ وهاءَ» وذكر الحديث مثل الرواية الأولى، إلا أنه قَدَّمَ التَّمْرَ على الشَّعير.\nوفي رواية لمسلم والترمذي، قال مالك: أقبلتُ أقول: من يَصْطَرِفُ الدراهم؟ فقال طلحة بن عبيد الله - وهو عند عمر بن الخطاب -: أرِنَا ذَهَبَكَ، ثُمَّ ائْتِنَا إذا جاءَ خادمنا، نُعْطِكَ وَرِقَكَ، فقال عمر: كلاَّ والله، لَتُعْطِيَنَّهُ وَرِقَهُ، أو لَتَرُدَّنَّ إليه ذَهَبه، فإن رسول الله - ﷺ - قال: «الوَرِقُ بالذَّهَبِ ربًا، إلا هاءَ وهاءَ» وذكر مثل الأولى. وفي رواية أبي داود مثل الرواية الأولى. وأخرج النسائي الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n هاء، وهاء: قد تقدم شرح هاء وهاء، في هذا الباب، فلا حاجة إلى إعادته.\nفتراوضنا: المراوضة: المجاذبة، وما يجري بين المتبايعين من الزيادة ⦗٥٤٦⦘ والنقصان، وقيل: هو أن تواصف الرجل بالسلعة ليست عندك، وهو مكروه.\nالغابة: الأجمة والغَيْضة، وهي هاهنا: موضع مخصوص بالمدينة، كان لهم فيه أملاك.\n_________\n(١) البخاري ٤/٢٩١ في البيوع، باب ما يذكر في بيع الطعام والحكرة، وباب بيع التمر بالتمر، وباب بيع الشعير بالشعير، وأخرجه مسلم رقم (١٥٨٦) في المساقاة، باب الصرف، وبيع الذهب بالورق نقدًا، والموطأ ٢/٦٣٦، ٦٣٧ في البيوع، باب ما جاء في الصرف، والترمذي رقم (١٢٤٣) في البيوع، باب ما جاء في الصرف، وأبو داود رقم (٣٣٤٨) في البيوع، باب في الصرف، والنسائي ٧/٢٧٣ في البيوع، باب بيع التمر بالتمر، وأخرجه ابن ماجة رقم (٢٢٥٩) و(٢١٦٠) في التجارات، باب صرف الذهب بالورق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٣٩٤)، والحميدي (١٢) قال: حدثنا سفيان، قال: حدثنا عمرو بن دينار أولًا قبل أن نلقى الزهري. وسمعت الزهري، وأحمد (١/٢٤) (١٦٢) قال: حدثنا سفيان. وفي (١/٣٥) (٢٣٨) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (١/٤٥) (٣١٤) قال: حدثنا عثمان بن عمر، وأبو عامر، قالا: حدثنا مالك. والدارمي (٢٥٨١) قال: أخبرنا يزيد بن هارون، قال: حدثنا محمد بن إسحاق. والبخاري (٣/٨٩) قال: حدثنا علي، قال: حدثنا سفيان. قال: كان عمرو بن دينار يحدثه عن الزهري. قال سفيان: هو الذي حفظناه من الزهري ليس فيه زيادة - يعني ليس فيه قصة طلحة - وفي (٣/٩٦) قال: حدثنا أبو الوليد، قال: حدثنا الليث. وفي (٣/٩٦) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٥/٤٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح، قال: أخبرنا الليث. (ح) وحدثنا أبو بكر بن أبي شيبة وزهير بن حرب وإسحاق عن ابن عيينة. وأبو داود (٣٣٤٨) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٢٢٥٣) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد وهشام بن عمار ونصر بن علي ومحمد بن الصباح. قالوا: حدثنا سفيان بن عيينة. وفي (٢٢٥٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة. وفي (٢٢٦٠) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والترمذي (١٢٤٣) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٧/٢٧٣) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا سفيان.\nستتهم - مالك، وعمرو، وسفيان، ومعمر، وابن إسحاق، والليث- عن الزهري، عن مالك بن أوس بن الحدثان، فذكره.\n* جاء في سنن النسائي (٧/٢٧٨) أخبرنا قتيبة بن سعيد، عن مالك، عن حميد بن قيس المكي، عن مجاهد. قال: قال عمر: الدينار بالدينار، والدرهم بالدرهم، لا فضل بينهما، هذا عهد نبينا -ﷺ- إلينا.\nوهذا تحريف في المطبوع. وصوابه: «... مجاهد. قال: قال ابن عمر ...» وقد سبق على الصواب في مسند عبد الله بن عمر - رضي الله تعالى عنهما-. الحديث رقم (٧٧٦٣) وقد جاء الحديث على الصواب في نسختنا الخطية من «السنن الكبرى» للنسائي (الورقة ٨٠ب) و«تحفة الأشراف» (٦/٧٣٩٨) .","vol":"1","page":544},{"text":"٣٧٣ - (خ م ط ت س) أبو سعيد الخدري - ﵁ - قال: كُنَّا نُرْزَقُ تمر الجمع على عهد رسول الله - ﷺ -، وهو الخَلْطُ من التَّمْر، فكُنَّا نَبيعُ صاعَيْنِ بِصاعٍ، فبلغ ذلك رسولَ الله - ﷺ -، فقال: «لا صاعين تمرًا بصاع، ولا صاعين حنطةً بصاع، ولا درهَمًا بدرهمين» .\nوفي رواية قال: جاء بلال إلى النبي - ﷺ - بتَمْرٍ بَرْنِيٍّ، فقال له النبي - ﷺ -: «مِنْ أيُنَ هذا؟ فقال بلال: كان عندنا تمر رَدِيءٌ، فبعتُ منه صاعين بصاع لِمَطْعَمِ النبي - ﷺ -، فقال النبي - ﷺ - عِنْدَ ذلك: «أوَّهْ، عَيْنُ الرِّبَا، عين الربا، لا تفعل، ولكن إذا أردتَ أن تشتريَ فبِعِ التمر بيعًا آخر، ثم اشترِ به» . هذه رواية البخاري ومسلم.\nولمسلم عن أبي نَضْرَةَ قال: سألت ابنَ عمر وابنَ عباسٍ عن الصَّرْفِ؟ فلم يريا به بأسًا، فإني لَقَاعدٌ عند أبي سعيد الخدري، فسألتُهُ عن الصرف؟ فقال: ما زاد فهو ربًا، فأنكَرْتُ ذلك لقولهما، فقال: لا أحَدِّثَكَ إلا ما سمعتُ من رسول الله - ﷺ -، جاءه صاحبُ نَخْلَةٍ بصاع مِنْ تَمرٍ طيِّبٍ، وكان تَمرُ النبي - ﷺ - هذا اللَّوْنَ، فقال له النبي - ﷺ -: «أنَّى لَكَ هذا؟» قال: انطلقْتُ ⦗٥٤٧⦘ بصاعَيْنِ فاشتَرَيْتُ به هذا الصاع، فإنَّ سعر هذا في السوق كذا، وسِعرَ هذا كذا، فقال رسولُ الله - ﷺ -: «وَيْلَكَ، أرْبَيْتَ، إذا أرَدْتَ ذلك: فبِعْ تَمرَكَ بسلعة، ثم اشتر بسِلْعَتِكَ أيَّ تَمرٍ شِئْتَ»، قال أبو سعيد: فالتَّمْرُ بالتَّمْرِ. أحَقُّ أن يكُونَ ربًا، أمِ الفضَّةُ بالفضَّةِ؟ قال: فأتَيتُ ابنَ عمر بعدُ، فنهاني، ولم آتِ ابنَ عبَّاسٍ، قال: فَحَدَّثني أبو الصَّهْباءِ: أنَّه سألَ ابنَ عباسٍ عنه بمكَّةَ، فكَرِهَهُ.\nولمسلم من رواية أخرى عن أبي نَضْرةَ قال: سألت ابن عباس عن الصرف، فقال: أيدًا بيد؟ فقلت: نعم، قال: لا بأسَ، فأخبرتُ أبا سعيد فقلت: إني سألتُ ابن عباس عن الصرفِ؟ فقال: أيدًا بيد؟ قلتُ: نعم، قال: فلا بأس به، قال: أوَ قال ذلك؟ إنا سنكتب إليه فلا يُفْتِيكُمُوهُ، قال: فَوَاللهِ لقد جاء بعض فِتيان رسول الله - ﷺ - بتمر فأنكره، قال: كأنهَ هذا ليس من تمر أرضنا»، أو في تمرنا، العامَ بعضُ الشيء، فأخذتُ هذا وزِدْتُ بعضَ الزيادة، فقال: «أضْعَفْتَ، أرْبَيْتَ، لا تَقْرَبَنَّ هذا، إذَا رَابَكَ من تَمرِكَ شيءٌ فَبِعْه، ثم اشْتَرِ الذي تُريدُ من التمر» .\nوفي رواية للبخاري ومسلم عن أبي سعيد موقوفًا: الدينار بالدينار، والدرهم بالدرهم. زاد في أخرى: مثلًا بمثل، من زادَ أو ازْدَادَ فقد أربَى.\nقال راويه: فقلتُ له: فإن ابن عباس لا يقوله، فقال أبو سعيد: سألتُه: فقلتُ: سَمِعتَهُ من النبي - ﷺ -، أو وجدته في كتاب الله؟ قال: كل ذلك لا أقول، ⦗٥٤٨⦘ وأنتم أعلم برسول الله - ﷺ - مني (١)، ولكن أخبرني أسامةُ بن زيد: أنَّ رسول الله - ﷺ - قال: «لا ربا إلا في النَّسِيئَةِ» .\nوفي أخرى لمسلم: أن رسولَ اللَّهِ - ﷺ - قال: «لا تَبِيعُوا الذَّهَبَ بالذَّهَبِ، ولا الورِقَ بالورِقِ، إلا وزنًا بِوَزْنٍ، مِثْلًا بمثل، سواءً بسواءٍ» .\nوفي أخرى له وللبخاري والموطأ: أن رسول الله - ﷺ - قال: «لا تبيعوا الذهب بالذهب، إلا مثلًا بمثل، ولا تُشِفُّوا بَعْضَهَا على بعض، ولا تَبيعوا الوَرِقَ بالوَرِق، إلا مِثْلًا بمثل، ولا تُشِفُّوا بعضَها على بعض، ولا تبيعوا منها غائبًا بِنَاجِزٍ» . زاد في رواية للبخاري: إلا يَدًا بِيدٍ.\nوفي أخرى للبخاري عن ابن عمر - ﵄ - أنه لَقِيَ أبا سعيد، فقال: يا أبا سعيد، ما هذا الذي تُحَدِّثُ عن رسول الله - ﷺ -؟ فقال أبو سعيد: في الصرفِ، سمعتُ رسولَ الله - ﷺ - يقول: «الذهب بالذهب مثلًا بمثل، والورِق بالورق مثلًا بمثل» .\nوفي أخرى لمسلم قال: قال رسولُ الله - ﷺ -: «الذهب بالذهب، والفضة بالفضة، والبُرُّ بالبر، والشعير بالشعير، والتمر بالتمر، والملح بالملح، مِثْلًا بمثل، يدًا بيد، فمن زاد أو استزاد فقد أربَى، الآخِذُ والمْعْطِي فيه سواء» . ⦗٥٤٩⦘\nوفي رواية الترمذي: قال نافع: انطلقتُ أنا وابنُ عمر إلى أبي سعيد، فحدَّثَنا أن رسول الله - ﷺ - قال - سَمِعَتْهُ أذناي هاتان يقول -: «لا تبيعوا الذهب بالذهب، إلا مِثْلًا بمثل، والفضة بالفضة، إلا مِثلًا بمثل، لا تُشِفُّوا بعضَه على بعض، ولا تبيعوا منه غائبًا بناجز» .\nوأخرج النسائي الرواية الأولى والثانية، وأخرج رواية مسلم المفردَة والتي بعدها، وله روايات أخرى نحو ذلك. وأخرج قول أبي سعيد لابن عباس (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أَوَّه: كلمة يقولها الرجل عند الشكاية، وإنما هو من التوجع، إلا أنها ساكنة الواو، وربما قلبوا الواو ألفًا، فقالوا: آه من كذا، وربما شددوا الواو وكسروها وسكَّنوا الهاء، فقالوا: أَوِّهْ من كذا، وربما حذفوا مع التشديد الهاء، فقالوا: أَوٍّ من كذا، بلا مدٍّ، وبعضهم يقول: أَوَّه بفتح الواو، وتشديدها وسكون الهاء. ⦗٥٥٠⦘\nولا تُشِفُّوا: أي: لا تزيدوا ولا تُفَضِّلوا أحدهما على الآخر.\nبناجز: الناجز: المعجل الحاضر.\n_________\n(١) إنما قال ابن عباس ذلك لأبي سعيد، لكون أبي سعيد وأنظاره كانوا أسن منه وأكثر ملازمة لرسول الله ﷺ، قال الحافظ: وفي السياق دليل على أن أبا سعيد وابن عباس متفقان على أن الأحكام الشرعية لا تطلب إلا من الكتاب والسنة.\n(٢) البخاري ٤/٢٦٤ في البيوع، باب بيع الخلط من التمر، وباب بيع الفضة بالفضة، وباب بيع الدينار بالدينار نساء، وأخرجه مسلم رقم (١٥٩٤) و(١٥٩٥) و(١٥٩٦) في المساقاة، باب بيع الطعام مثلًا بمثل، والموطأ ٢/٦٣٢ في البيوع، باب بيع الذهب بالفضة تبرًا وعينًا، والترمذي رقم (١٢٤١) في البيوع، باب ما جاء في الصرف، والنسائي ٧/٢٧١ و٢٧٢ و٢٧٣ في البيوع، باب بيع التمر بالتمر متفاضلًا، وباب بيع الفضة بالذهب والذهب بالفضة، وأخرجه ابن ماجة رقم (٢٢٥٦) في التجارات، باب الصرف وما لا يجوز متفاضلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤٨، ٤٩، ٥٠) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا هشام. (ح) ويزيد بن هارون، قال: أخبرنا هشام. والبخاري (٣/٧٦) قال: حدثنا أبو نُعيم، قال: حدثنا شيبان. ومسلم (٥/٤٨) قال: حدثني إسحاق بن منصور، قال: حدثنا عُبيد الله بن موسى، عن شيبان، والنسائي (٧/٢٧٢) قال: حدثني إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا هشام. (ح) وأخبرنا هشام بن عمار، عن يحيى، وهو ابن حمزة، قال: حدثنا الأوزاعي، ثلاثتهم -هشام، وشيبان، والأوزاعي- عن يحيى بن أبي كثير.\n٢ - وأخرجه ابن ماجة (٢٢٥٦) قال: حدثنا أبو كريب، قال: حدثنا عبدة بن سليمان، عن محمد بن عمرو.\nكلاهما - يحيى، ومحمد بن عمرو بن علقمة - عن أبي سلمة، فذكره.\n- ورواه سعيد بن المسيب عن أبي هريرة:\n١ - أخرجه مالك في الموطأ (٣٨٥)، والدارمي (٢٥٨٠) قال: أخبرنا عبد الله بن مسلمة، قال: حدثنا سليمان بن بلال، والبخاري (٣/١٠٢) قال: حدثنا قتيبة، عن مالك. وفي (٣/١٢٩) قال: حدثنا عبد الله ابن يوسف، قال: أخبرنا مالك. وفي (٥/١٧٨) قال: حدثنا إسماعيل، قال: حدثني مالك. وفي (٩/١٣٢) قال: حدثنا إسماعيل، عن أخيه، عن سليمان بن بلال. ومسلم (٥/٤٧) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان -يعني ابن بلال-. (ح) وحدثنا يحيى بن يحيى، قال: قرأت على مالك. والنسائي (٧/٢٧١) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثني مالك. كلاهما -مالك، وسليمان- عن عبد المجيد بن سُهيل بن عبد الرحمن بن عوف.\n٢ - وأخرجه أحمد (٣/٤٥) قال: حدثنا محمد بن جعفر، وفي (٣/٦٧) قال: حدثنا يزيد، والنسائي (٧/٢٧٢) قال: أخبرنا نصر بن علي، وإسماعيل بن مسعود، عن خالد. ثلاثتهم - ابن جعفر، ويزيد، وخالد بن الحارث - عن سعيد، عن قتادة.\nكلاهما - عبد المجيد، وقتادة - عن سعيد بن المُسَيَّب، فذكره.\n* في رواية قتادة عن سعيد بن المسيب، عن أبي سعيد، ولم يذكر أبا هريرة.\n- ورواية أبي النضر عن ابن عمر، وابن عباس في الصرف:\nأخرجه أحمد (٣/٣، ٥٨) قال: حدثنا مُعتمر (ابن سليمان التيمي)، عن أبيه. وفي (٣/١٠) قال: حدثنا أبو معاوية، قال: حدثنا داود بن أبي هند، وفي (٣/٦٠) قال: حدثنا إسماعيل، عن الجُرَيْري. ومسلم (٥/٤٨) قال: حدثنا سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل، عن أبي قَزَعَة الباهلي. (ح) وحدثني عمرو الناقد، قال: حدثنا إسماعيل بن إبراهيم، عن سعيد الجريري. وفي (٥/٤٩) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الأعلى، قال: أخبرنا داود.\nأربعتهم - سليمان، وداود، والجريري، وأبو قَزَعَة - عن أبي نضرة، فذكره.\n- ورواية ابن عمر عن أبي سعيد - ﵄ -:\nأخرجه أحمد (٣/٨١)، والبخاري (٣/٩٧) قال: حدثنا عُبيدالله بن سعد. قال أحمد بن حنبل: حدثنا يعقوب. وقال عُبيد الله بن سعد: حدثنا عمي (هو يعقوب بن إبراهيم) قال: حدثنا ابن أخي الزهري، عن عمه، قال: حدثني سالم بن عبد الله، عن عبد الله بن عمر، فذكره.\n- والرواية التي قبلها لفظ نافع:\nأخرجه مالك في الموطأ (٣٩١) . وأحمد (٣/٤، ٦١) قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا أيوب، وفي (٣/٥١) قال: حدثنا يزيد بن هارون، قال: أخبرنا ابن عون. وفي (٣/٥٣) قال: حدثنا يحيى بن سعيد، عن عُبيدالله. وفي (٣/٧٣) قال: حدثنا أبو المغيرة، قال: حدثنا الأوزاعي، قال: حدثني يحيى - يعني ابن أبي كثير -.\nوالبخاري (٣/٩٧) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٥/٤٢) قال: حدثنا يحيى ابن يحيى، قال: قرأت على مالك. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث، (ح) وحدثنا محمد بن رُمح، قال: أخبرنا الليث، (ح) وحدثنا شيبان بن فَرُّوخ، قال: حدثنا جرير (يعني ابن حازم) (ح) وحدثنا محمد بن المُثنى، قال: حدثنا عبد الوهاب، قال: سمعت يحيى بن سعيد، (ح) وحدثنا محمد بن المُثنى، قال: حدثنا ابن أبي عدي، عن ابن عون. والترمذي (١٢٤١) قال: حدثنا أحمد بن منيع، قال: أخبرنا حسين بن محمد، قال: أخبرنا شيبان، عن يحيى بن أبي كثير. والنسائي (٧/٢٧٨) قال: أخبرنا قُتيبة، عن مالك، وفي (٧/٢٧٩) قال: أخبرنا حميد بن مَسْعَدة، وإسماعيل بن مسعود، قالا: حدثنا يزيد، وهو ابن زُريع، قال: حدثنا ابن عون.\nثمانيتهم عن نافع «فذكره» .","vol":"1","page":546},{"text":"٣٧٤ - (خ م ط س) أبو سعيد وأبو هريرة - ﵄ - أنَّ رسولَ الله - ﷺ - اسْتَعْمَلَ رجلًا على خَيْبَرَ، فجاءهم بتمر جَنيبٍ، فقال: «أكُلَّ تمر خَيْبَر هكذا؟» قال: إنا لنأخذُ الصاعَ بالصاعين، والصاعين بالثلاث، قال: «لا تفعل: بِع الْجَمع بالدراهم، ثم ابْتَعْ بالدراهمِ جَنِيبًا»، وقال في الميزان مثل ذلك (١) .\nهذه رواية البخاري ومسلم و«الموطأ» والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تمر جنيب: بفتح الجيم، وكسر النون آخره باء معجمة بنقطة واحدة: نوع من جيد تمر.\nالجمع: تمر مختلط من أنواع متفرقة من التُّمُور، وليس مرغوبًا ⦗٥٥١⦘ فيه؛ لما فيه من الاختلاط، وما يخلط إلا لرداءته، فإنه متى كان نوعًا جيدًا أُفْرِدَ على حدته، ليُرغَبَ فيه، وقال الهروي: كل لون من النخل لا يعرف اسمه، فهو جمع، يقال: كثُر الجمع في أرض بني فلان.\n_________\n(١) قال القاري: بالرفع على أنه مبتدأ مؤخر، وفي بعض الروايات بالنصب، على أنه صفة مصدر محذوف: أي قال فيه قولًا مثل ذلك القول الذي قاله في الكيل، من أن غير الجيد يباع، ثم يشترى بثمنه الجيد، ولا يؤخذ جيد برديء مع تفاوتهما في الوزن واتحادهما في الجنس.\n(٢) البخاري ٤/٣٣٣، ٣٣٤ في البيوع، باب إذا أراد بيع تمر بتمر خير منه، وفي الوكالة، باب الوكالة في الصرف والميزان، وفي المغازي، باب استعمال النبي ﷺ على أهل خيبر، وفي الاعتصام، باب إذا اجتهد العامل أو الحاكم فأخطأ خلاف الرسول من غير علم، فحكمه مردود، وأخرجه مسلم رقم (١٥٩٣) في المساقاة، باب بيع الطعام مثلًا بمثل، والموطأ ٢/٦٢٣ في البيوع، باب ما يكره من بيع التمر، والنسائي ٧/٢٧١، ٢٧٢ في البيوع، باب بيع التمر بالتمر متفاضلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه من رواية ابن المسيب عن أبي سعيد، انظر الحديث المتقدم.","vol":"1","page":550},{"text":"٣٧٥ - (ط) عطاء بن يسار - ﵀ (١) - قال: قال رسولُ الله - ﷺ -: «التمر بالتمر مثلًا بمثل» فقيل له: إنَّ عَامِلَكَ على خَيْبَر يأخذ الصاعَ بالصاعين، فقال رسولُ الله - ﷺ -: «ادْعُوه لي»، فَدُعِيَ له، فقال له رسول الله - ﷺ -: «أتأخذُ الصاعَ بالصاعين؟» فقال: يا رسول الله، لا يبيعونني الجنيب بالجمْع صاعًا بصاع، فقال رسولُ الله - ﷺ -: «بِع الجمع بالدراهم، ثم ابتعْ بالدراهم جَنيبًا» .أخرجه «الموطأ» (٢) .\n_________\n(١) عطاء بن يسار الهلالي، أبو محمد المدني، أحد الأعلام، روى عن مولاته ميمونة أم المؤمنين وابن مسعود، وأبي بن كعب، وأبي ذر، وخلق، ﵃. مات سنة سبع وتسعين، أو ثلاث ومائة.\n(٢) ٢/٦٢٣ في البيوع، باب ما يكره من بيع التمر، مرسلًا، قال ابن عبد البر: وصله داود بن قيس عن زيد، عن عطاء، عن أبي سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: قال الإمام مالك [١٣٥١] كتاب البيوع - باب ما يكره في بيع التمر، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nقال الزرقاني: قال ابن عبد البر: وصله داود بن قيس، عن عطاء، عن أبي سعيد الخدري. أه. الشرح (٣/٣٤٢) ط/ دار الكتب العلمية بيروت.","vol":"1","page":551},{"text":"٣٧٦ - (س) أبو صالح - ﵀ (١) - أنَّ رجلًا من أصحاب النبي - ﷺ - قال: يا رسول الله: إنا لا نجد الصَّيْحَانِيَّ ولا العِذْقَ بجمع التمر، حتى ⦗٥٥٢⦘ نزيدهم، فقال رسولُ الله - ﷺ -: «بِعهُ بالورِق، ثم اشتر بِذلك» . أخرجه النسائي (٢) .\n_________\n(١) هو أبو صالح ذكوان السمان الزيات المدني، مولى جويرية بنت الأحمس الغطفاني، شهد الدار زمن عثمان، وسأل سعد بن أبي وقاص عن مسألة في الزكاة، وروى عنه وعن أبي هريرة وأبي الدرداء وأبي سعيد الخدري وعقيل بن أبي طالب وجابر وابن عمر وابن عباس ومعاوية وعائشة وأم حبيبة وأم سلمة وغيرهم ﵃. قال الإمام أحمد: ثقة ثقة من أجل الناس وأوثقهم، وكان يجلب الزيت إلى الكوفة. مات سنة إحدى ومائة.\n(٢) ٧/٢٧١ في البيوع، باب بيع السنبل حتى يبيض، وفيه عنعنة حبيب بن أبي ثابت وباقي رجاله ثقات، ويشهد له حديث أبي سعيد وأبي هريرة السابق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: قال النسائي (٧/٢٧١) حدثنا قتيبة بن سعيد، ثنا أبو الأحوص، عن الأعمش عن حبيب بن أبي ثابت، عن أبي صالح «فذكره» .\nقلت: حبيب بن أبي ثابت يدلس وقد عنعن وللحديث شواهد تقدمت.","vol":"1","page":551},{"text":"٣٧٧ - (م ط س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «الذهب بالذهب وَزْنًا بِوَزْنٍ، مِثلًا بمثل، والفضة بالفضة وَزْنًا بوزن، مثلًا بمثل، فَمَنْ زاد أو اسْتَزَاد فهو ربًا» . وفي رواية قال: «الدينار بالدينار لا فَضْلَ بينهما، والدرهم بالدرهم لا فضل بينهما» .\nوفي أخرى قال: «التمر بالتمر، والحنطة بالحنطة، والشعير بالشعير، والملح بالملح، مِثلًا بمثل، يدًا بيد، فمن زاد أو استزاد فقد أربَى، إلا ما اختلفت ألوانه (١)» . أخرجه مسلم. وفي رواية «الموطأ» قال: «الدينار بالدينار، والدرهم بالدرهم، لا فضل بينهما» . وأخرج النسائي الرواية الأولى. ورواية «الموطأ» (٢) .\n_________\n(١) أي: أجناسه.\n(٢) مسلم رقم (١٥٨٨) في المساقاة، باب بيع الذهب بالورق نقدًا، والموطأ ٢/٦٣٢ في البيوع، باب بيع الذهب بالفضة تبرًا وعينًا، والنسائي ٧/٢٧٨ في البيوع، باب بيع الدينار بالدينار، وباب بيع الدرهم بالدرهم، وأخرجه الشافعي في الرسالة فقرة (٧٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦١) قال: حدثنا يعلى. وفي (٢/٤٣٧) قال: حدثنا يحيى. ومسلم (٥/٤٥) قال: حدثنا أبو كريب وواصل بن عبد الأعلى. قالا: حدثنا ابن فضيل. وابن ماجة (٢٢٥٥) قال: حدثنا أبو بكر ابن أبي شيبة. قال: حدثنا يعلى بن عبيد. والنسائي (٧/٢٧٨) قال: أخبرنا واصل بن عبد الأعلى. قال: حدثنا محمد بن فضيل.\nثلاثتهم - يعلى، ويحيى، وابن فضيل- عن فضيل بن غزوان، عن ابن أبي نعم، فذكره.\n* رواية أبي بكر بن أبي شيبة: «الفضة بالفضة، والذهب بالذهب، والشعير بالشعير، والحنطة بالحنطة مثلًا بمثل» .\n- والرواية الأخرى:\nأخرجه مسلم (٥/٤٤) قال: حدثنا أبو كريب محمد بن العلاء وواصل بن عبد الأعلى. قالا: حدثنا ابن فضيل. (ح) وحدثنيه أبو سعيد الأشج. قال: حدثنا المحاربي. والنسائي (٧/٢٧٣) قال: أخبرنا واصل بن عبد الأعلى. قال: حدثنا ابن فضيل.\nكلاهما - محمد بن فضيل، والمحاربي- عن فضيل بن غزوان، عن أبي زرعة، فذكره.","vol":"1","page":552},{"text":"٣٧٨ - (م ت د س) عبادة بن الصامت - ﵁ - قال: قال رسولُ الله - ﷺ -: «الذهب بالذهب، والفضة بالفضة، والبُرُّ بالبُرِّ، والشعير بالشعير، والتمر بالتمر، والملح بالملح، مِثْلًا بمثل، سواءا بسواءٍ، يدًا بيدٍ، فإذا اختلفت هذه الأصناف فَبِيعُوا كيف شِئْتُم - إذا كان يدًا بيد» . ⦗٥٥٣⦘\nوفي رواية أبي قلابة قال: كنتُ بالشام في حَلْقَةٍ فيها مسلمُ بنُ يَسَار، فجاء أبو الأشعث، فقالوا: أبو الأشعث، أبو الأشعث، فجلس، فقلت له: حَدِّثْ أخانا حَديثَ عُبادة بن الصامت. فقال: نعم، غَزَوْنَا غَزاةً، وعلى الناس معاوية، فَغَنِمْنَا غنائمَ كثيرة، فكان فيما غَنِمْنَا آنيةٌ من فِضَّة، فأمر معاويةُ رجلًا أن يبيعَها في أعْطيَاتِ الناس، فتسارع الناسُ في ذلك، فبلغ عُبادةَ بن الصامت، فقام فقال: إني سمعتُ رسولَ الله - ﷺ - ينهى عن بيع الذهب بالذهب، والفضة بالفضة، والبر بالبر، والشعير بالشعير، والتمر بالتمر، والملح بالملح، إلا سواءا بسواء، عَينًا بعين، فمن زاد أو ازداد فقد أربى، فردَّ الناسُ ما أخذُوا، فبلغ ذلك معاويةَ، فقام خطيبًا، فقال: ألا ما بالُ رجالٍ يتحدَّثون عن رسول الله - ﷺ - أحاديث، قد كُنَّا نشهدُه ونَصْحَبُهُ، فلم نسمعها منه، فقام عبادة بن الصامت، فأعاد القصة، وقال: لَنُحَدِّثَنَّ بما سمعنامن رسول الله - ﷺ -، وإن كَرِهَ معاويةُ، أو قال: وإن رَغِمَ، ما أبالي ألا أصحبَه في جُنده ليلةً سوداء. هذه رواية مسلم.\nوفي رواية الترمذي: أن النبي - ﷺ - قال: «الذهب بالذهب، مِثْلًا بمثل، والفضة بالفضة مثلًا بمثل، والتمر بالتمر مثلًا بمثل، والبر بالبر مثلًا بمثل، والملح بالملح مثلًا بمثل، والشعير بالشعير مثلًا بمثل، فمن زاد أو ازداد فقد أربى، بِيعوا الذهب بالفضة كيف شِئْتُم يدًا بيد، وبيعوا البُرَّ بالتمر كيف شئتم يدًا بيد، وبيعوا الشعير بالتمر كيف شئتم يدًا بيد» . ⦗٥٥٤⦘\nوفي رواية أبي داود: أن النبي - ﷺ - قال: «الذهب بالذهب تِبْرُهَا وعَيْنُها، والفضة بالفضة تِبرها وعينها، والبر بالبر مُدَّين بمدين، والشعير بالشعير مُدَّين بمدين، والتمر بالتمر مُدَّين بمدين، والملح بالملح مدين بمدين، فمن زاد أو ازداد فقد أربى» . وأخرج النسائي نحو روايات مسلم وأبي داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تبرها: التبر: الذهب قبل أن يضرب.\nوعينها: العين: الذهب مضروبًا.\n_________\n(١) مسلم رقم (١٥٨٧) في المساقاة، باب الصرف وبيع الذهب بالورق نقدًا، والترمذي رقم (١٢٤٠) في البيوع، باب ما جاء أن الحنطة بالحنطة مثلًا بمثل، وأبو داود رقم (٣٣٤٩) و(٣٣٥٠) في البيوع، باب في الصرف، والنسائي ٧/٢٧٤ و٢٧٥ و٢٧٦ و٢٧٧ و٢٧٨ في البيوع، باب بيع البر بالبر، وبيع الشعير بالشعير، وأخرجه ابن ماجة رقم (٢٢٥٤) في التجارات، باب الصرف وما لا يجوز متفاضلًا يدًا بيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٣١٤) قال: حدثنا إسماعيل بن إبراهيم، عن خالد، وفي (٥/٣٢٠) قال: حدثنا وكيع، عن سفيان، عن خالد الحذاء. ومسلم (٥/٤٣) قال: حدثنا عبيد الله بن عمر القواريري، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٥/٤٤) قال: حدثنا إسحاق بن إبراهيم، وابن أبي عمر، جميعًا عن عبد الوهاب الثقفي، عن أيوب، (ح) وحدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال الآخران: حدثنا وكيع، قال: حدثنا سفيان، عن خالد الحذاء. وأبو داود (٣٣٥٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، قال: حدثنا سفيان، عن خالد. والترمذي (١٢٤٠) قال: حدثنا سويد بن نصر، قال: حدثنا عبد الله بن المبارك، قال: أخبرنا سفيان، عن خالد الحذاء، والنسائي في الكبرى (تحفة الأشراف) (٥٠٨٩) عن يعقوب بن إبراهيم، (وهو الدورقي)، عن إسماعيل بن عُلية، عن خالد الحذاء، وعن محمد بن عبد الله بن بزيع، عن يزيد بن زُريع، عن خالد الحذاء، كلاهما -خالد الحذاء، وأيوب- عن أبي قلابة.\n٢ - وأخرجه أبو داود (٣٣٤٩) قال: حدثنا الحسن بن علي، قال: حدثنا بشر بن عمر، والنسائي (٧/٢٧٦) قال: أخبرنا محمد بن المثنى، وإبراهيم بن يعقوب، قالا: حدثنا عمرو بن عاصم، كلاهما - بشر، وعمرو - قالا: حدثنا همام، قال: حدثنا قتادة، عن أبي الخليل، عن مسلم المكي.\nكلاهما - أبو قلابة، ومسلم بن يسار المكي - عن أبي الأشعث، فذكره.\n* أخرجه النسائي (٧/٢٧٦) قال: أخبرني محمد بن آدم، عن عبدة، عن ابن أبي عروبة، عن قتادة، عن مسلم بن يسار، عن أبي الأشعث الصنعاني، عن عبادة بن الصامت، فذكره. ليس فيه (أبو الخليل) .\n- والروايات الأخرى:\nأخرجه أحمد (٥/٣٢٠) قال: حدثنا إسماعيل. وابن ماجة (٢٢٥٤) قال: حدثنا حميد بن مَسْعدة، قال: حدثنا يزيد بن زريع. (ح) وحدثنا محمد بن خالد بن خِداش، قال: حدثنا إسماعيل بن علية. والنسائي (٧/٢٧٤) قال: أخبرنا محمد بن عبد الله بن بَزيع، قال: حدثنا يزيد. وفي (٧/٢٧٥) قال: أخبرنا المؤمَّل ابن هشام، قال: حدثنا إسماعيل - وهو ابن علية - وفي (٧/٢٧٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر بن المفضَّل.\nثلاثتهم - إسماعيل بن علية، ويزيد، وبشر- قالوا: حدثنا سلمة بن علقمة، عن محمد بن سيرين، قال: حدثني مسلم بن يسار، وعبد الله بن عبيد، فذكراه.\n* أخرجه الحميدي (٣٩٠) قال: حدثنا سفيان، قال: حدثنا علي بن زيد بن جدعان، عن محمد بن سيرين، عن مسلم بن يسار، عن عبادة بن الصامت، فذكره. ليس فيه (عبد الله بن عبيد) .\n* رواية محمد بن عبد الله بن بزيع، عن يزيد، قال: (عن مسلم بن يسار، وعبد الله بن عتيك) .","vol":"1","page":552},{"text":"٣٧٩ - (خ م س) أبو المنهال - ﵀ (١) -: قال: سألت زيد بن أرقم، والبراءَ بنَ عازب عن الصَّرْف، فكل واحد منهما يقول: هذا خير منِّي، وكلاهما يقول: نهى رسولُ الله - ﷺ - عن بيع الذهب بالورِق دَيْنًا.\nوفي رواية قال أبو المنهال: باع شَريك لي ورِقًا بنسيئةٍ إلى الموسم أو إلى الحج، فجاءَ إليَّ، فأخبرني، فَقُلْتُ: هذا أمْرٌ لا يصلُح، قال: قد بعتُه ⦗٥٥٥⦘ في السوق، فلم يُنْكِرْ ذلك عليَّ أحدٌ، قال: فائتِ البراءَ بن عازب، فأتيتُه، فسألته، فقال: قَدِمَ النبي - ﷺ -، ونحن نبيع هذا البيعَ، فقال: «ما كان يدًا بيدٍ فلا بأسَ به، وما كان نَسِيئَةً فهو ربًا، وائتِ زيد بن أرقم، فإنه أعظمُ تجارةً مني، فأتيته فسألته، فقال مثل ذلك» . هذه رواية البخاري ومسلم.\nوللبخاري عن سليمان بن أبي مسلم قال: سألت أبا المنهال عن الصرف يدًا بيد، فقال: اشتريتُ أنا وشريكٌ لي شيئًا يدًا بيد، ونسيئةً، فجاءنا البراءُ بن عازب، فسألناه، فقال: فعلتُه أنا وشريكي زيدُ بن أرقم، فَسَألْنَا النَّبي - ﷺ - عن ذلك، فقال: «أمَّا ما كان يدًا بيد فخذوه، وما كان نسيئة فردُّوه» .\nوأخرج النسائي الرواية الثانية.\nوفي أخرى: سألتُ البراء بن عازب وزيدَ بن أرقم، فقالا: كنا تاجِرَيْنِ على عهد رسول الله - ﷺ -، فسألنا رسول الله - ﷺ - عن الصرف؟ فقال: «إن كان يدًا بيدٍ فلا بأس، وإن كان نسيئًة فلا يَصْلُحُ (٢)» .\n_________\n(١) هو عبد الرحمن بن مطعم البناني - بموحدة ونونين - أبو المنهال المكي. قيل: أصله من البصرة، روى عن ابن عباس، والبراء بن عازب، وزيد بن أرقم، أخرج حديثه الجماعة، ووثقه ابن معين وأبو زرعة، والدارقطني، وابن حبان، وابن سعد، مات سنة ست ومائة.\n(٢) البخاري ٤/٣١٩ في البيوع، باب بيع الورق بالذهب نسيئة، وباب التجارة في البر، وفي الشركة باب الاشتراك في الذهب والفضة وما يكون فيه الصرف، وفي فضائل أصحاب النبي ﷺ، باب كيف آخى النبي ﷺ بين أصحابه، وأخرجه مسلم رقم (١٥٨٩) في المساقاة، باب النهي عن بيع الورق بالذهب دينًا، والنسائي ٧/٢٨٠ في البيوع، باب بيع الفضة بالذهب نسيئة. وفي الحديث ما كان عليه الصحابة رضوان الله عليهم من التواضع وإنصاف بعضهم بعضًا، ومعرفة أحدهم حق الآخر، واستظهار العالم في الفتيا بنظيره في العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٧٢٧)، والبخاري (٥/٨٩)، قال: ثنا علي بن عبد الله. ومسلم (٥/٤٥) قال: حدثنا محمد بن حاتم بن ميمون. والنسائي (٧/٢٨٠) قال: أخبرنا محمد بن منصور. أربعتهم - الحميدي، وعلي، وابن حاتم، وابن منصور- عن سفيان بن عيينة، قال: حدثنا عمرو بن دينار.\n٢ - وأخرجه أحمد (٤/٢٨٩، ٣٦٨) قال: حدثنا يحيى بن سعيد. وفي (٤/٣٦٨) قال: حدثنا بهز وعفان. وفي (٤/٣٧١) قال: حدثنا عفان. وفي (٤/٣٧٢) قال: حدثنا بهز. وفي (٤/٣٧٤) قال: حدثنا محمد بن جعفر، وبهز. والبخاري (٣/٩٨) قال: حدثنا حفص بن عمر. ومسلم (٥/٤٥) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي (٧/٢٨٠) قال: أخبرنا أحمد بن عبد الله بن الحكم، عن محمد (ابن جعفر) . ستتهم - يحيى، وبهز، وعفان، وحفص، ومعاذ، وابن جعفر- عن شعبة، عن حبيب بن أبي ثابت.\n٣ - وأخرجه أحمد (٤/٣٦٨، ٣٧٢) قال: حدثنا روح. والبخاري (٣/٧٢) قال: حدثني الفضل بن يعقوب، قال: حدثنا الحجاج بن محمد. والنسائي (٧/٢٨٠) قال: أخبرني إبراهيم بن الحسن، قال: حدثنا حجاج. كلاهما - روح، وحجاج - عن ابن جريج، قال: أخبرني عمرو بن دينار، وعامر بن مصعب.\n٤ - وأخرجه البخاري (٣/١٨٣) قال: حدثنا عمرو بن علي، قال: حدثنا أبو عاصم، عن عثمان -يعني ابن الأسود- قال: أخبرني سليمان بن أبي مسلم.\nأربعتهم - عمرو، وحبيب، وعامر، وسليمان- عن أبي المنهال، فذكره.\n* أخرجه أحمد (٤/٣٦٨، ٣٧٣) قال: حدثنا روح، قال: حدثنا ابن جريج، قال: أخبرني حسن بن مسلم، عن أبي المنهال (ولم يسمعه منه) أنه سمع زيدًا والبراء، فذكرا الحديث.","vol":"1","page":554},{"text":"٣٨٠ - (م ت د س) فضالة بن عبيد - ﵁ - قال: أُتِيَ رسولُ الله - ﷺ - وهو بخيبرَ بقلادة فيها خَرزٌ وذهبٌ، وهي من المغانم ⦗٥٥٦⦘ تُباع، فأمر رسولُ الله - ﷺ - بالذهب الذي في القلادة، فَنُزِعَ وحدَه، ثم قال لهم رسول الله - ﷺ -: «الذهب بالذهب وَزْنًا بِوَزْنٍ» .\nوفي رواية قال: اشتريتُ يوم خيبرَ قِلادة باثني عشر دينارًا، فيها ذهب وخَرَزٌ، فَفَصَّلْتُها، فوجدتُ فيها أكثر من اثني عشر دينارًا، فذكرتُ ذلك للنبي - ﷺ -. فقال: «لا تُبَاعُ حتى تُفَصَّلَ» .\nوفي أخرى قال: كنا مع رسول الله - ﷺ - يوم خيبر نُبَايِعُ اليهودَ الوُقِيَّة الذهب بالدينارين والثلاثة (١)، فقال رسول الله - ﷺ -: «لا تبيعوا الذهب بالذهب إلا وَزنًا بِوَزْن» .\nوفي أخرى قال حَنَشٌ الصَّنْعَانِيّ: كنا مع فَضَالَةَ في غَزوة، فَطَارَتْ لي ولأصحابي قلادَةٌ، فيها ذهبٌ وورِق وجَوْهر، فأردتُ أنْ أشتريَها، فسألتُ فَضالة بنَ عُبيد، فقال: انْزِعْ ذهبها فاجْعَلْه في كِفَّة واجْعَل ذهبك في كِفَّةٍ (٢)، ثم لا تأخُذنَّ إلا مِثلًا بمثل، فإنِّي سمعتُ رسول الله - ﷺ - يقول: ⦗٥٥٧⦘ «مَنْ كان يؤمن بالله واليوم الآخر فلا يأخُذَنَ إلا مثلًا بمثل» هذه روايات مسلم.\nوأخرج الترمذي الرواية الثانية. وأبو داود الرواية الثانية والثالثة، ولأبي داود أيضًا قال: أُتِيَ رسولُ الله - ﷺ - عامَ خيبر بقلادة فيها ذهب وخَزَزٌ، ابْتاعها رجلٌ بتسعة دنانير، أو بسبعة دنانير، فقال النبي - ﷺ -: «لا، حتى تُميِّزَ بينه وبينه»، فقال: إنما أردتُ الحجارة - وفي رواية: التجارة - فقال النبي - ﷺ -: «لا، حتى تُميِّزَ بينهما»، قال: فرَدَّه، حتى ميَّزَ بينهما. وأخرج النسائي الرواية الثانية.\nوفي أخرى قال: أصبتُ يوم خيبر قلادةً فيها ذهبٌ وخرزٌ، فأردتُ أن أبيعَها، فذُكر ذلك للنبي - ﷺ -، فقال: «افْصِلْ بَعْضها من بَعْضٍ، ثُمَّ بِعْها (٣)» . ⦗٥٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فطارت: يقال: اقترعنا فطار لي كذا، أي: حصل لي سهمي كذا، والطائر: الحظُّ والنصيبُ المشهور.\n_________\n(١) قال النووي: يحتمل أن مراده: أنهم كانوا يتبايعون الأوقية من ذهب وخزر وغيره بدينارين أو ثلاثة، وإلا فالأوقية وزن أربعين درهمًا، ومعلوم أن أحدًا لا يبتاع هذا القدر من ذهب خالص بدينارين أو ثلاثة، وهذا سبب مبايعة الصحابة ﵃ على هذا الوجه، ظنوا جواز اختلاط الذهب بغيره، فبين لهم النبي ﷺ أنه حرام حتى يميز، ويباع الذهب بوزنه ذهبًا.\nووقع هنا في النسخ \" الوقية الذهب \" وهي لغة قليلة، إذ الأشهر \" أوقية \" بالهمز في أوله.\n(٢) قال النووي: هي بكسر الكاف. قال أهل اللغة: كفة الميزان وكل مستدير بكسر الكاف؛ وكفة الثوب والصائد بضمها؛ وكذلك كل مستطيل، وقيل: بالوجهين فيهما جميعًا.\n(٣) مسلم رقم (١٥٩١) في المساقاة، باب بيع القلادة فيها خرز وذهب، والترمذي رقم (١٢٥٥) في البيوع، باب ما جاء في شراء القلادة وفيها ذهب وخرز، وأبو داود رقم (٣٣٥١) و(٣٣٥٢) و(٣٣٥٣) في البيوع، باب في حلية السيف تباع بالدراهم، والنسائي ٧/٢٧٩ في البيوع، باب بيع القلادة فيها الخرز والذهب بالذهب.\nقال الخطابي في معالم السنن ٥/٢٣١: وفي هذا الحديث النهي عن بيع الذهب بالذهب مع أحدهما شيء غير الذهب، وممن قال بفساد البيع حينئذ شريح وابن سيرين والنخعي والشافعي وأحمد وإسحاق، ولم يفرقوا بين أن يكون الذهب الذي هو ثمن أكثر من الذهب الذي هو مع السلعة أو مساويًا أو أقل. وقال أبو حنيفة: إن كان الذي جعل ثمنًا أكثر جاز وإن كان مساويًا أو أقل لم يجز، وذهب مالك إلى نحو من هذا في القلة والكثرة، إلا أنه حد الكثرة بالثلثين والقلة بالثلث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن فضالة علي بن رباح اللخمي:\nأخرجه أحمد (٦/١٩) قال: ثنا عبد الرحمن، قال: ثنا حيوة، وابن لهيعة، ومسلم (٥/٤٦) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح، قال: أخبرنا ابن وهب.\nثلاثتهم - حيوة بن شريح، وعبد الله بن لهيعة- وعبد الله بن وهب- عن أبي هانيء الخولاني، أنه سمع عُلَيَّ ابن رباح اللخمي، فذكره.\n- ورواه عنه حنش الصنعاني:\nأخرجه أحمد (٦/٢١) قال: حدثنا هاشم ويونس، قالا: حدثنا ليث بن سعد. ومسلم (٥/٤٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كُريب. قالا: حدثنا ابن مبارك. وأبو داود (٣٣٥١) قال: حدثنا محمد بن عيسى، وأبو بكر بن أبي شيبة، وأحمد بن منيع، قالوا: حدثنا ابن المبارك. (ح) وحدثنا ابن العلاء، قال: أخبرنا ابن المبارك. وفي (٣٣٥٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث، والترمذي (١٢٥٥) قال: حدثنا قتيبة، قال: حدثنا الليث. (ح) وحدثنا قتيبة، قال: حدثنا ابن المبارك. والنسائي (٧/٢٧٩) قال: أخبرنا قتيبة، قال: حدثنا الليث.\nكلاهما - ليث بن سعد، وعبد الله بن المبارك- عن أبي شجاع سعيد بن يزيد، عن خالد بن أبي عمران، عن حنش الصنعاني، فذكره.\n* أخرجه النسائي (٧/٢٧٩) قال: أخبرنا عمرو بن منصور، قال: حدثنا محمد بن محبوب، قال: حدثنا هشيم، قال: أنبأنا الليث بن سعد، عن خالد بن أبي عمران، عن حنش، عن فضالة بن عبيد، نحوه، ولم يذكر -سعيد بن يزيد أبا شجاع -.","vol":"1","page":555},{"text":"٣٨١ - (خ م س) أبو بكرة - ﵁ - قال: نهى رسول الله - ﷺ - عن الفضة بالفضة، والذهب بالذهب، إلا سواءً بسواء، وأمرنا أن نشتريَ الفضة بالذهب كيف شئنا، ونشتريَ الذهب بالفضة كيف شئنا، قال: فسأله رجل، فقال: «يدًا بيد؟» فقال: هكذا سَمِْعتُ. وأخرجه البخاري ومسلم. وأخرج النسائي إلى قوله: «كيف شئنا (١)» .\n_________\n(١) البخاري ٤/٣١٩، ٣٢٠ في البيوع، باب بيع الذهب بالورق يدًا بيد، وباب بيع الذهب بالذهب، ومسلم رقم (١٥٩٠) في المساقاة، باب النهي عن بيع الورق بالذهب دينًا، والنسائي ٧/٢٨٠، ٢٨١ في البيوع، باب بيع الفضة بالذهب وبيع الذهب بالفضة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٨، ٤٩) قال: حدثنا إسماعيل، والبخاري (٣/٩٧) قال: حدثنا صدقة بن الفضل، قال: أخبرنا إسماعيل بن عُلية. وفي (٣/٩٨) قال: حدثنا عمران بن ميسرة، قال: حدثنا عباد بن العوام. ومسلم (٥/٤٥) قال: حدثنا أبو الربيع العتكي، قال: حدثنا عباد بن العوام. وفي (٥/٤٦) قال: حدثني إسحاق بن منصور، قال: أخبرنا يحيى بن صالح، قال: حدثنا معاوية، عن يحيى- وهو ابن أبي كثير- والنسائي (٧/٢٨٠) قال: وفيما قُريءَ علينا أحمد بن منيع، قال: حدثنا عباد بن العوام.\nثلاثتهم - إسماعيل، وعباد، ويحيى بن أبي كثير- عن يحيى بن أبي إسحاق، قال: حدثنا عبد الرحمن بن أبي بكرة، فذكره.\n* وأخرجه النسائي (٧/٢٨١)، قال: أخبرنا محمد بن يحيى بن محمد بن كثير الحراني، قال: حدثنا أبو توبة، قال: حدثنا معاوية بن سلام، عن يحيى بن أبي كثير، عن عبد الرحمن بن أبي بكرة، فذكره. ليس فيه (يحيى بن أبي إسحاق) .","vol":"1","page":558},{"text":"٣٨٢ - (م ط) عثمان بن عفان - ﵁ - أن رسول الله - ﷺ - قال - وفي رواية: قال لي -: «لا تبيعوا الدينار بالدينارين، ولا الدرهم بالدرهمين» . أخرجه مسلم و«الموطأ» (١) .\n_________\n(١) الموطأ ٢/٦٣٣ في البيوع، باب بيع الذهب بالذهب تبرًا وعينًا عن مالك أنه بلغه عن جده مالك بن أبي عامر أن عثمان ...، وقد وصله مسلم رقم (١٥٨٥) في المساقاة، باب الربا من طريق ابن وهب عن مخرمة بن بكير عن سليمان بن يسار عن مالك بن أبي عامر عن عثمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٥/٤٢) قال: ثنا أبو الطاهر، وهارون بن سعيد الأيلي، وأحمد بن عيسى، قالوا: ثنا ابن وهب، قال: أخبرني مخرمة، عن أبيه، قال: سمعت سليمان بن يسار يقول: إنه سمع مالك بن أبي عامر «فذكره» .","vol":"1","page":558},{"text":"٣٨٣ - (ط) يحيى بن سعيد - ﵀ -: قال: أمَرَ رسول الله - ﷺ - السَّعْدَيْنِ يوم خيبر أن يبيعا آنية من المغنم من ذهب أو فضة، فباعا كلَّ ثلاثةٍ بأربعة عَينًا، أو كلّ أربعةٍ بثلاثة عينًا، فقال لهما: «أرَبَيْتُما فَرُدَّا» .أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n السعدين: إذا قيل: السعدان، إنما يراد بهما: سعد بن معاذ الأوسي الأنصاري، وسعد بن عبادة الخزجي الأنصاري، وسعد بن معاذ كان قد مات قبل غزوة خيبر، وهذا الحديث مذكور أنه كان في خيبر، ولعله سعد آخر، غير ابن معاذ، على أنه قد قيل: إنه سعد بن أبي وقاص.\n_________\n(١) ٢/٦٣٢ في البيوع، باب بيع الذهب بالفضة تبرًا وعينًا مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: رواه مالك، عن يحيى بن سعيد [١٣٥٩] كتاب البيوع - بيع الذهب بالفضة تبرًا وعينًا-.\nقال الزرقاني: مرسل، ورواه ابن وهب عن الليث بن سعد وعمرو بن الحارث عن يحيى بن سعيد أنه حدثهما أن عبد الله بن أبي سلمة حدثه أنه بلغه أن رسول الله -ﷺ- فذكره ... قاله أبو عمر - يعني ابن عبد البر-، الشرح (٣/٣٥٤) .","vol":"1","page":559},{"text":"٣٨٤ - (ط س) مجاهد بن جبر - ﵀ - قال: كنت مع ابن عمر فجاءه صائِغٌ، فقال: يا أبا عبد الرحمن، إني أصُوغُ الذهب، فأبيعه بالذهب بأكثر من وَزْنِه، فأسْتَفْضِلُ قَدْرَ عَمَلِ يدي [في صَنْعَتِهِ] (١) فنهاه عن ذلك، فجعل الصائغُ يُرَدِّدُ عليه المسألَةَ، وابنُ عُمَرَ ينهاه، حتى انتهى إلى باب المسجد، أو إلى دابته، يُريدُ أن يركبَها، فقال له - آخرَ ما قال- الدينار بالدينار، والدرهم ⦗٥٦٠⦘ بالدرهم، لا فضل بينهما، هذا عَهْدُ نَبِيِّنَا إلينا وعهدُنا إليكم. أخرجه «الموطأ»، وأخرج النسائي المسندَ منه فقط، وجعله من مسند عمر (٢) .\n_________\n(١) زيادة من الموطأ، وليست في الأصل.\n(٢) الموطأ ٢/٦٣٣ في البيوع، باب بيع الذهب بالفضة تبرًا وعينًا، وإسناده صحيح، والنسائي ٧/٢٧٨ في البيوع، باب بيع الدرهم بالدرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده قوي: أخرجه مالك [١٣٦٢] عن حميد بن قيس، عن مجاهد «فذكره» . والنسائي (٧/٢٧٨) قال: أخبرنا قتيبة بن سعيد، عن مالك به.","vol":"1","page":559},{"text":"٣٨٥ - (ط س) عطاء بن يسار - ﵀ - قال: إنَّ معاويَةَ بن أبي سفيان باع سِقَايَةً من ذهب، أو وَرِقٍ، بأكثر من وزنها، فقال أبو الدرداء: سمعتُ رسول الله - ﷺ - ينهى عن مثل هذا، إلا مثلًا بمثل، فقال له معاوية: ما أرى بمثل هذا بأسًا، فقال أبو الدرداء: مَنْ يَعْذِرُني من معاوية؟ أنا أخبره عن رسول الله - ﷺ -، وهو يخبرني عن رأيه، لا أسَاكِنُك بأرضٍ أنت فيها، ثم قدم أبو الدرداء على عمربن الخطاب، فذكر له ذلك، فكتب عمر بن الخطاب إلى معاوية: أن لا تَبِعْ ذَلِكَ إلا مثلًا بمثلٍ، وَزْنًا بِوَزْنٍ. أخرجه «الموطأ» . وأخرج النسائي منه إلى قوله: مثلًا بمثل (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n سقاية: السقاية: إناء يشرب فيه.\nيعذرني: يقال: من يَعذِرني من فلان، أي: من يقوم بعذري إن كافأته على صنيعه.\n_________\n(١) الموطأ ٢/٦٣٤ في البيوع، باب بيع الذهب بالفضة تبرًا وعينًا، والنسائي ٧/٢٧٩ في البيوع، باب بيع الذهب بالذهب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك [١٣٦٤] عن زيد بن أسلم، عن عطاء بن يسار «فذكره» . والنسائي (٧/٢٧٩) قال: حدثنا قتيبة، عن مالك به.","vol":"1","page":560},{"text":"٣٨٦ - (ط) عبد الله بن عمر - ﵄ - أن عمر بن الخطاب قال: لا تبيعوا الذهب بالذهب، إلا مثلًا بمثل، ولا تُشِفُّوا بعضها على بعض، ولا تبيعوا الوَرِق بالوَرِق، إلا مثلًا بمثل، ولا تُشِفُّوا بعضها على بعض، ولا تبيعوا الورِق بالذهب، أحدُهما غائبٌ والآخر ناجز، وإن اسْتَنْظَرَكَ إلى أن يَلِجَ بَيتَهُ فلا تُنْظِرْهُ، إني أخافُ عليكم الرَّمَاء. والرَّمَاءُ: هو الرِّبا.\nوفي رواية عن القاسم بن محمد قال: قال عمر بن الخطاب - ﵁-: الدينار بالدينار، والدرهم بالدرهم، والصاع بالصاع، ولا يُبَاعُ كالِئٌ بناجزٍ. أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n استنظر: الاستنظار: استفعال من الإنظار: التأخير.\nالرِّماء: الربا: وهو الزيادة على ما يحل لك.\nكاليء: الكالىء بالهمز: النسيئة.\n_________\n(١) ٢/٦٣٤ في البيوع، باب بيع الذهب بالفضة تبرًا وعينًا، وإسناده صحيح، وتقدم الحديث مرفوعًا عن أبي سعيد الخدري ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أثر صحيح: أخرجه مالك [١٣٦٦] عن عبد الله بن دينار، عن عبد الله بن عمر «فذكره» .","vol":"1","page":561},{"text":"٣٨٧ - (خ م س) أسامة بن زيد - ﵄ - أن النبي - ﷺ - قال: «الربا في النسيئة» . وفي رواية: «إنما الربا في النسيئة» . وفي أخرى قال: «لا ربا فيما كان يدًا بيدٍ» . ⦗٥٦٢⦘\nأخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) البخاري ٤/٣١٨ في البيوع، باب بيع الدينار بالدينار نساء، ولفظه \" لا ربا إلا في النسيئة \"، ومسلم رقم (١٥٩٦) في المساقاة، باب بيع الطعام مثلًا بمثل، والنسائي ٧/٢٨١ في البيوع، باب بيع الفضة بالذهب والذهب بالفضة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٤٥) قال: حدثنا سفيان. وأحمد (٥/٢٠٤) قال: حدثنا سفيان. والدارمي (٢٥٨٣) قال: أخبرنا أبو عاصم، عن ابن جريج. ومسلم (٥/٤٩) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، وابن أبي عمر، قال إسحاق: أخبرنا. وقال الآخرون: حدثنا سفيان بن عيينة. والنسائي (٧/٢٨١) قال: أخبرنا عمرو بن علي، قال: حدثنا سفيان. كلاهما - سفيان، وابن جريج - عن عُبيد الله بن أبي يزيد.\n٢ - وأخرجه الحميدي (٧٤٤) قال: حدثنا سفيان. والبخاري (٣/٩٧) قال: حدثنا علي بن عبد الله، قال: حدثنا الضحاك بن مَخْلَد، قال: حدثنا ابن جريج. ومسلم (٥/٤٩) قال: حدثني محمد بن عباد، ومحمد ابن حاتم، وابن أبي عمر، جميعًا عن سفيان بن عيينة. وابن ماجة (٢٢٥٧) قال: حدثنا محمد بن الصباح، قال: حدثنا سفيان بن عيينة. والنسائي (٧/٢٨١) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان. كلاهما -سفيان، وابن جريج- عن عمرو بن دينار، عن أبي صالح، سمع أبا سعيد الخدري.\n٢ - وأخرجه أحمد (٥/٢٠٠) قال: حدثنا يحيى بن إسحاق، وعفان، وفي (٥/٢٠١) قال: حدثنا عفان، ومسلم (٥/٥٠) قال: حدثنا زهير بن حرب، قال: حدثنا عفان (ح) وحدثني محمد بن حاتم، قال: حدثنا بهز، ثلاثتهم - يحيى بن إسحاق، وعفان، وبهز- قالوا: حدثنا وُهَيب، قال: حدثنا عبد الله بن طاوس، عن أبيه.\n٣ - وأخرجه أحمد (٥/٢٠٠) قال: حدثنا سفيان بن عيينة. وفي (٥/٢٠٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، كلاهما - سفيان، وشعبة- عن عمرو بن دينار، عن أبي صالح.\n٤ - وأخرجه أحمد (٥/٢٠٦) قال: حدثنا عبد الصمد، قال: حدثنا داود بن أبي الفرات، عن إبراهيم الصائغ، وفي (٥/٢٠٦) قال: حدثنا محمد بن بكر، قال: أخبرنا يحيى بن قيس المازني، ومسلم (٥/٥٠) قال: حدثنا الحكم بن موسى، قال: حدثنا هِقْل، عن الأوزاعي. والنسائي في الكبرى (تحفة ٩٤) عن إبراهيم ابن الحسن المقسمي، عن حجاج بن محمد، عن ابن جريج. أربعتهم -الصائغ، ويحيى بن قيس، والأوزاعي، وابن جريج- عن عطاء بن أبي رباح.\n٥ - وأخرجه أحمد (٥/٢٠٨) قال: حدثنا إسماعيل، قال: أخبرنا خالد الحذّاء، عن عكرمة.\nستتهم - عُبيد الله، وأبو سعيد الخدري، وطاوس، وأبو صالح، وعطاء، وعكرمة- عن ابن عباس، فذكره.\n* ألفاظ الروايات متقاربة.\n- ورواه عن سعيد بن المسيب، قال: حدثني أسامة:\nأخرجه أحمد (٥/٢٠٢)، قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني عبيد الله ابن علي بن أبي رافع، عن سعيد بن المسيب، فذكره.","vol":"1","page":561},{"text":"٣٨٨ - (ت د س) ابن عمر - ﵄ - قال: كنت أبيع الإبلَ بالبَقيعِ، فأبيعُ بالدنانير، فآخُذُ مكانها الوَرِق، وأبيع الورِق، فآخذ مكانَها الدنانير، فأتيتُ النبي - ﷺ -، فوجدتُه خارجًا من بيت حَفْصَة، فسألته عن ذلك؟ فقال: «لا بأسَ به بالقيمة» . هذه رواية الترمذي، وقال الترمذي: وقد روي موقوفًا على ابن عمر.\nوفي رواية أبي داود قال: كنت أبيع الإبل بالبقيع، فأبيعُ بالدنانير وآخذُ الدراهم، وأبيعُ بالدراهم وآخذُ الدنانير، آخذُ هذه من هذه، وأعْطِي هذه من هذه، فأتيتُ النبي - ﷺ - وهو في بيت حفصة، فقلتُ: يا رسول الله رُويدَكَ أسْأْلك، إني أبيع الإبل بالبقيع، فأبيعُ بالدنانير، وآخذ الدراهم، وأبيع بالدراهم وآخذُ الدنانيرَ، آخذ هذه من هذه، وأعطي هذه من هذه، فقال رسولُ الله - ﷺ -: «لا بأسَ أن تأخذها بسعر يومها، ما لم تفترقا وبينكما شيء» . وفي أخرى له بمعناه، والأول أتم، ولم يذكر «بسعر يومها» .\nوأخرج النسائي نحوًا من هذه الروايات. وله في أخرى: أنه كان لا يرى بأسًا في قبض الدراهم من الدنانير، ⦗٥٦٣⦘ والدنانير من الدراهم (١) .\n_________\n(١) الترمذي رقم (١٢٤٢) في البيوع، باب ما جاء في الصرف، وأبو داود رقم (٣٣٥٤) و(٣٣٥٥) في البيوع، باب في اقتضاء الذهب من الورق، والنسائي ٧/٢٨١، ٢٨٢ في البيوع، باب بيع الفضة بالذهب وبيع الذهب بالفضة، وباب أخذ الورق من الذهب، وأخرجه ابن ماجة رقم (٢٢٦٢) في التجارات، باب اقتضاء الذهب من الورق ورجاله ثقات.\nوقال الترمذي: هذا حديث لا نعرفه مرفوعًا إلا من حديث سماك بن حرب عن سعيد بن جبير عن ابن عمر، وروى داود بن أبي هند هذا الحديث عن سعيد بن جبير عن ابن عمر موقوفًا، والعمل على هذا عند بعض أهل العلم أن لا بأس أن يقتضي الذهب من الورق والورق من الذهب وهو قول أحمد وإسحاق، وقد كره بعض أهل العلم من أصحاب النبي ﷺ وغيرهم ذلك. وقال الحافظ في \" التلخيص \" ٣/٢٦: وروى البيهقي من طريق أبي داود الطيالسي قال: سئل شعبة عن حديث سماك هذا، فقال شعبة: سمعت أيوب عن نافع عن ابن عمر ولم يرفعه، ونا قتادة عن سعيد بن المسيب عن ابن عمر ولم يرفعه، ونا يحيى بن أبي إسحاق عن سالم عن ابن عمر ولم يرفعه، ورفعه لنا سماك بن حرب وأنا أفرقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول بالوقف: أخرجه أحمد (٢/٣٣) (٤٨٨٣) قال: حدثنا عبد الرزاق، قال: أخبرنا إسرائيل، وفي (٢/٥٩) (٥٢٣٧) قال: حدثنا وكيع، قال: حدثنا إسرائيل، وفي (٢/٨٣) (٥٥٥٥)، (٢/١٥٤) (٦٤٢٧)، (٢/٨٩) (٥٦٢٨) قال: حدثنا يحيى بن آدم، قال: حدثنا إسرائيل. وفي (٢/٨٣) (٥٥٥٩) قال: حدثنا يزيد، قال: أخبرنا حماد بن سلمة. وفي (٢/١٠١) (٥٧٧٣) قال: حدثنا حسين بن محمد، قال: حدثنا إسرائيل. وفي (٢/١٣٩) (٦٢٣٩) قال: حدثنا بهز وأبو كامل. قالا: حدثنا حماد بن سلمة. والدارمي (٢٥٨٤) قال: أخبرنا أبو الوليد، قال: حدثنا حماد بن سلمة. وأبو داود (٣٣٥٤) قال: حدثنا موسى بن إسماعيل، ومحمد بن محبوب، قالا: حدثنا حماد، وفي (٣٣٥٥) قال: حدثنا حسين بن الأسود، قال: حدثنا عُبيدالله، قال: أخبرنا إسرائيل، وابن ماجة (٢٢٦٢) قال: حدثنا يحيى بن حكيم، قال: حدثنا يعقوب بن إسحاق، قال: أنبأنا حماد بن سلمة. والترمذي (١٢٤٢) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا يزيد بن هارون، قال: أخبرنا حماد بن سلمة. والنسائي (٧/٢٨١) قال: أخبرني أحمد بن يحيى، عن أبي نُعيم، قال: حدثنا حماد بن سلمة. وفي (٧/٢٨٢) قال: أخبرنا قتيبة، قال: حدثنا أبو الأحوص، وفي (٧/٢٨٣) قال: أخبرنا محمد بن عبد الله بن عمار، قال: حدثنا أبو المُعافى، عن حماد بن سلمة.\nثلاثتهم - إسرائيل، وحماد، وأبو الأحوص- عن سِماك بن حرب، عن سعيد بن جبير، فذكره.\n* أخرجه ابن ماجة (٢٢٦٢) قال: حدثنا إسحاق بن إبراهيم بن حبيب وسفيان بن وكيع ومحمد بن عبيد بن ثعلبة الحماني، قالوا: حدثنا عمر بن عبيد الطَّنافسي، قال: حدثنا عطاء بن السائب، أو سماك، ولا أعلمه إلا سماكًا، عن سعيد بن جبير، فذكره.\n* وأخرجه النسائي (٧/٢٨٢) قال: أخبرنا محمد بن بشار، قال: أنبأنا المُؤمَّل، قال: حدثنا سفيان، عن أبي هاشم، عن سعيد بن جبير، عن ابن عمر (موقوفًا) .\n* وأخرجه النسائي (٧/٢٨٢) قال: أخبرنا محمد بن بشار، قال: حدثنا وكيع. وفي (٧/٢٨٣) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. كلاهما -وكيع، وسفيان- عن موسى بن نافع، عن سعيد بن جبير. (قوله) .\nقلت: قال الترمذي: هذا حديث لا نعرفه مرفوعًا إلا من حديث سماك بن حرب، عن سعيد بن جبير، عن ابن عمر، وروى داود بن أبي هند هذا الحديث، عن سعيد بن جبير، عن ابن عمر موقوفًا. أه.","vol":"1","page":562},{"text":"٣٨٩ - (م) مَعمر بن عبد الله بن نافع - ﵁ - أرسل غلامه بصاع قَمْحٍ، فقال: بِعْهُ، ثم اشْتَرِ به شعيرًا، فذهب الغلام، فأخذ صاعًا وزيادة بعضِ صاعٍ، فلما جاء مَعْمَرًا أخبره بذلك، فقال له معمرٌ: لِمَ فعلتَ ذلك؟ انطلق فَرُدَّه، ولا تأخذنَّ إلا مِثلًا بمثل، فإني كنتُ أسمع رسول الله - ﷺ - يقول: «الطعامُ بالطعام مِثلًا بمثل» وكان طعامُنا يومئذ الشعير، قيل له: فإنه ليس بمثله، قال: إني أخاف أن يُضَارِعَ (١) . ⦗٥٦٤⦘ أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n قمح: القمح: الحنطة.\nالمضارعة: المشابهة، يعني أخاف أن يشبه الربا.\n_________\n(١) قال النووي: يضارع، أي يشابهه، واحتج مالك بهذا الحديث في كون الحنطة والشعير صنفًا واحدًا لا يجوز بيع أحدهما بالآخر متفاضلًا، ومذهبنا ومذهب الجمهور: أنهما صنفان يجوز التفاضل بينهما كالحنطة مع الأرز، ودليلنا: ما سبق من قوله ﷺ \" فإذا اختلفت هذه الأجناس فبيعوا كيف شئتم \" مع ما رواه أبو داود والنسائي في حديث عبادة بن الصامت أن النبي ﷺ قال \" لا بأس ببيع البر بالشعير، والشعير أكثرهما، يدًا بيد \" وأما ⦗٥٦٤⦘ حديث معمر هذا، فلا حجة فيه، لأنه لم يصرح بأنهما جنس واحد، وإنما خاف من ذلك، فتورع عنه احتياطًا.\n(٢) رقم (١٥٩٢) في المساقاة، باب بيع الطعام مثلًا بمثل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٠٠) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، وفي (٦/٤٠١) قال: حدثنا هارون، قال: حدثنا ابن وهب، قال: أخبرني عمرو، ومسلم (٥/٤٧) قال: حدثنا هارون بن معروف، قال: حدثنا عبد الله بن وهب، قال: أخبرني عمرو. (ح) وحدثني أبو الطاهر، قال: أخبرنا ابن وهب، عن عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو بن الحارث- قالا: حدثنا أبو النضر، أن بسر بن سعيد حدثه، فذكره.","vol":"1","page":563},{"text":"٣٩٠ - (ط) مالك - ﵀ - بلغه أنَّ سليمان بن يسار قال: «فَنِيَ عَلَفُ حمارِ سعدِ بن أبي وَقَّاصٍ» فقال لغلامه: «خُذْ من حِنْطَة أهلك فابتع به شعيرًا، ولا تأخذْ إلا مثلَهُ» . أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٤٥ في البيوع، باب بيع الطعام بالطعام لا فضل بينهما، وفي سنده انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ (٢/٦٤٥) البيوع - باب بيع الطعام بالطعام لا فضل بينهما.","vol":"1","page":564},{"text":"٣٩١ - (ط) سليمان بن يسار - ﵀: أن عبد الرحمن بن الأسود بن عبد يَغُوثَ فَنِيَ عَلَفُ دابته، فقال لغلامه: خذ من حنطة أهلك طعامًا، فابْتَعْ به شعيرًا، ولا تأخذْ إلا مثله.\nأخرجه «الموطأ» . قال مالك: وبلغني عن القاسم بن محمد عن ابن مُعَيْقِيبٍ مثلُه (١) .\n_________\n(١) ٢/٦٤٥، ٦٤٦ في البيوع، باب بيع الطعام بالطعام لا فضل بينهما، وإسناده صحيح، وعبد الرحمن ابن الأسود مدني ثقة من كبار التابعين، ذكره ابن سعد في الطبقة الأولى من أهل المدينة ممن ولد على عهد رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ (٢/٦٤٦) البيوع - باب بيع الطعام بالطعام لا فضل بينهما.","vol":"1","page":564},{"text":"٣٩٢ - (ط ت د س) أبو عياش - ﵁ - واسمه زيد - أنه ⦗٥٦٥⦘ سأل سعد بن أبي وقاص عن البيضاء بالسُّلْتِ، فقال له سعدٌ: أيَّتُهُمَا أفْضَلُ؟ قال: البيضاءُ، فنهاه عن ذلك، وقال سعد: سمعت رسول الله - ﷺ - يُسْألُ عن اشتراء التمر بالرُّطَب، فقال رسول الله - ﷺ -: «أيَنْقُصُ الرُّطَبُ إذا يَبِسَ؟» قالوا: نعم! فنهاه عن ذلك. أخرجه «الموطأ» والترمذي وأبو داود والنسائي.\nوفي أخرى لأبي داود: أنه سمع سعدَ بنَ أبي وقاصٍ يقول: نهى رسول الله - ﷺ - عن بيع الرطب بالتمر نسيئةً.\nوفي أخرى له عن مولى لبني مخزوم عن سعد عن النبي - ﷺ - نحوه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n البيضاء: الحنطة.\nبالسلت: السُلْتُ: ضرب من الشعير، رقيق القشر، صغار الحب.\nأينقص؟: قال الخطابي: هذا لفظه - لفظ الاستفهام- ومعناه: ⦗٥٦٦⦘ التقرير والتنبيه بكُنْهِ الحكم وعِلته، ليكون معتبرًا في نظائره، وإلا فلا يجوز أن يخفى مثلُ هذا على النبي -ﷺ-، ونحوٌ من هذا قوله تعالى: ﴿أليس الله بكافٍ عبده؟﴾ وأمثاله في القرآن كثير، وكقول جرير:\nأَلَسْتُم خَيْرَ من رَكِبَ المطايا؟\n_________\n(١) الموطأ ٢/٦٢٤ في البيوع، باب ما يكره من بيع التمر، والترمذي رقم (١٢٢٥) في البيوع، باب ما جاء في النهي عن المحاقلة والمزابنة، وأبو داود رقم (٣٣٥٩) في البيوع، باب في التمر بالتمر، والنسائي ٧/٢٦٩ في البيوع، باب اشتراء التمر بالرطب، وأخرجه ابن ماجة رقم (٢٢٦٤) في التجارات، باب بيع الرطب بالتمر، والشافعي في الرسالة فقرة (٩٠٧) وقال الترمذي: حسن صحيح، وصححه ابن خزيمة وابن حبان والحاكم ٢/٣٨، ٣٩ وله شاهد مرسل جيد عند البيهقي في السنن ٥/٢٩٥ من حديث عبد الله بن أبي سلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في (الموطأ) (٣٨٦) والحميدي (٧٥) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أمية. وأحمد (١/١٧٥) (١٥١٥) قال: حدثنا ابن نمير، قال: حدثنا مالك بن أنس، وفي (١/١٧٩) (١٥٤٤) قال: حدثنا عبد الرحمن بن مهدي، عن مالك، وفي (١/١٧٩) (١٥٥٢) قال: حدثنا سفيان، عن إسماعيل ابن أمية، وأبو داود (٣٣٥٩) قال: حدثنا عبد الله بن مسلمة، عن مالك، وفي (٣٣٦٠) قال: حدثنا الربيع بن نافع أبو توبة، قال: حدثنا معاوية - يعني ابن سلام-، عن يحيى بن أبي كثير. وابن ماجة (٢٢٦٤) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، وإسحاق بن سليمان، قالا: حدثنا مالك بن أنس، والترمذي (١٢٢٥) قال: حدثنا قتيبة، قال: حدثنا مالك بن أنس. (ح) وحدثنا هناد، قال: حدثنا وكيع، عن مالك. والنسائي (٧/٢٦٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيي، قال: حدثنا مالك. وفي (٧/٢٦٩) قال: أخبرنا محمد بن علي بن ميمون، قال: حدثنا محمد بن يوسف الفريابي، قال: حدثنا سفيان، عن إسماعيل بن أمية. وفي الكبرى (تحفة الأشراف) (٣٨٥٤)، عن هارون بن عبد الله، عن معن، عن مالك.\nثلاثتهم - مالك، وإسماعيل بن أمية، ويحيى بن أبي كثير- عن عبد الله بن يزيد مولى الأسود بن سفيان، عن زيد أبي عياش، فذكره.","vol":"1","page":564},{"text":"<span data-type=\"title\" id=toc-158>الفرع الثاني: في الحيوان</span>\n٣٩٣ - (م ت د س) جابر بن عبد الله -﵄ -: جاء عبدٌ فبايع رسول الله - ﷺ - على الهجرة، ولم يَشْعُرْ أنه عبدٌ، فجاء سَيِّدُهُ يُرِيدُهُ، فقال له النبي - ﷺ -: «بِعنيه»، فاشتراه بِعَبْدَيْنِ أسْوَدَيْنِ، ثم لم يُبَايِعْ أحدًا بعدُ، حتى يسألَ: «أعَبْدٌ هو؟» . أخرجه مسلم والترمذي والنسائي.\nواختصره أبو داود فقال: إن النبي - ﷺ - اشترى عبدًا بِعَبْدَيْنِ (١) .\n_________\n(١) مسلم رقم (١٦٠٢) في المساقاة، باب جواز بيع الحيوان بالحيوان من جنسه متفاضلًا، والترمذي رقم (١٥٩٦) في البيوع، باب ما جاء في شراء العبد بالعبدين، وأبو داود رقم (٣٣٥٨) في البيوع، باب في ذلك إذا كان يدًا بيد، والنسائي ٧/٢٩٢، ٢٩٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٤٩) قال: حدثنا حجين، وإسحاق بن عيسى. وفي (٣/٣٧٢) قال: حدثنا أبو سعيد مولى بني هاشم. ومسلم (٥/٥٥) قال: حدثنا يحيى بن يحيى التميمي، وابن رمح (ح) وحدثنيه قتيبة بن سعيد، وأبو داود (٣٣٥٨) قال: حدثنا يزيد بن خالد الهمداني، وقتيبة بن سعيد الثقفي، وابن ماجة (٢٨٦٩) قال: حدثنا محمد بن رمح. والترمذي (١٢٣٩، ١٥٩٦) قال: حدثنا قتيبة. والنسائي (٧/١٥٠، ٢٩٢) قال: أخبرنا قتيبة.\nسبعتهم - حجين، وإسحاق، وأبو سعيد، ويحيى، وابن رمح، وقتيبة، ويزيد- عن الليث، عن أي بالزبير، فذكره.\nجاء مختصرًا عند أحمد (٣/٣٧٢) . وأبي داود (٣٣٥٨): «أنَّ النبيَّ -ﷺ- اشترى عبدًا بعبدين» .","vol":"1","page":566},{"text":"٣٩٤ - (د) عبد الله بن عمرو بن العاص - ﵄ - أنَّ رسول الله - ﷺ -، أمَرَهُ أنْ يُجَهِّزَ جيْشًا، فَنَفِدَتْ الإبلُ، فأمره أنْ يأخُذَ على قلائص (١) الصدقة، فكان يأخُذُ البعير بالبعيرين إلى إبل الصدقة. أخرجه أبو داود (٢) . ⦗٥٦٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n قلائص: جمع قلوص، وهي الناقة.\n_________\n(١) في أبي داود: في قلاص.\n(٢) رقم (٣٣٥٧) في البيوع، باب في الرخصة في ذلك، وفي سنده جهالة واضطراب، انظر نصب الراية ⦗٥٦٧⦘ ٤/٤٧، لكن أخرجه البيهقي في \" السنن \" ٥/٢٨٧، ٢٨٨ من طريق عمرو بن شعيب عن أبيه عن جده وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧١) (٦٥٩٣) قال: حدثنا حسين، يعني ابن محمد، قال: حدثنا جرير، يعني ابن حازم، وفي (٢/٢١٦) (٧٠٢٥) قال: حدثنا يعقوب، قال: حدثنا أبي.\nكلاهما - جرير، وإبراهيم بن سعد، والد يعقوب- عن محمد بن إسحاق، قال: حدثني أبو سفيان الحرشي، عن مُسلم بن جبير مولى ثقيف، عن عمرو بن حريش الزبيدي، فذكره.\n* أخرجه أبو داود (٣٣٥٧) قال: حدثنا حفص بن عمر، قال: حدثنا حماد بن سلمة، عن محمد بن إسحاق، عن يزيد بن أبي حبيب، عن مسلم بن جُبير، عن أبي سفيان، عن عمرو بن حَريش، عن عبد الله بن عمرو: «أنَّ رسول الله -ﷺ- أمره أن يُجهز جيشًا، فنفدت الإبل، فأمره أن يأخذ في قلاص الصدقة، فكان يأخذ البعير بالبعيرين إلى إبل الصدقة» .\nقلت: نقل الحافظ الزيلعي عن ابن القطان قوله: هذا حديث ضعيف، مضطرب الإسناد، وفصَّل فيه القول. راجع نصب الراية (٤/٥٣١، ٥٣٢) بتحقيقي.","vol":"1","page":566},{"text":"٣٩٥ - (ط) علي بن أبي طالب - ﵁ -: بَاعَ جَمَلًا لَهُ يُدْعَى عُصَيْفيرًا بعشرين بعيرًا إلى أجل. أخرجه الموطأ (١) .\n_________\n(١) ٢/٦٥٢ في البيوع، باب ما يجوز من بيع الحيوان بعضه ببعض والسلف فيه، وأخرجه الشافعي ٢/١٨٤، وفي سنده انقطاع، لأن الحسن بن محمد بن علي لم يسمع من جده أمير المؤمنين علي ﵁، وقد روي عنه ما يعارض هذا، فقد روى عبد الرزاق من طريق ابن المسيب عن علي أنه كره بعيرًا ببعيرين نسيئة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف للانقطاع: أخرجه مالك [١٣٩١] كتاب البيوع - ما يجوز من بيع الحيوان بعضه ببعض والسلف فيه، عن صالح بن كيسان، عن حسن بن محمد بن علي بن أبي طالب: أن عليًّا «فذكر الأثر» .\nقلت: الحسن ثقة فقيه وأبوه ابن الحنفية لكنه لم يدرك جده عليًّا ﵁.","vol":"1","page":567},{"text":"٣٩٦ - (خ ط) عبد الله بن عمر - ﵄ -: اشترى راحلة بأربعة أبْعِرَةٍ مضْمُونَةٍ عليه، يُوفيها صاحبَها بالرَّبذَة. أخرجه «الموطأ»، وأخرجه البخاري في ترجمة بابٍ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n راحلة: اسم للجمل والناقة، إذا كانا قويين على الأحمال والأسفار.\n_________\n(١) البخاري ٤/٣٤٨ في البيوع، باب بيع العبد والحيوان بالحيوان نسيئة تعليقًا، ووصله مالك في الموطأ ٢/٦٥٢ في البيوع، باب ما يجوز من بيع الحيوان، وإسناده صحيح، وأخرجه الشافعي ٢/١٨٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك [١٣٩٢] عن نافع أن ابن عمر «فذكر الأثر»، وعلقه البخاري (٤/٣٤٨) كتاب البيوع - باب بيع العبد والحيوان بالحيوان نسيئة.","vol":"1","page":567},{"text":"٣٩٧ - (ت) جابر بن عبد الله - ﵄ -: أن رسولَ اللَّهِ - ﷺ - قال: «لا يصلُح الحيوان اثْنَانِ بواحدٍ نَسيئةً، ولا بأسَ به يدًا بيد» . ⦗٥٦٨⦘\nأخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٣٨) في البيوع، باب ما جاء في كراهية بيع الحيوان بالحيوان نسيئة، وقال: حديث حسن. نقول: وفي سنده الحجاج بن أرطاة وأبو الزبير وكلاهما مدلسان وقد عنعنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣١٠) قال: حدثنا نصر بن باب، وفي (٣/٣٨٠، ٣٨٢) قال: حدثنا يزيد، وابن ماجة (٢٢٧١) قال: حدثنا عبد الله بن سعيد، قال: حدثنا حفص بن غياث، وأبو خالد، والترمذي (١٢٣٨) قال: حدثنا أبو عمار الحسين بن حُريث، قال: حدثنا عبد الله بن نُمير.\nخمستهم - نصر، ويزيد، وحفص، وأبو خالد، وابن نُمير- عن الحجاج - وهو ابن أرطاة- عن أبي الزبير، فذكره.\nقلت: مداره على الحجاج بن أرطاة وشيخه أبو الزبير وقد عنعنا، وهما مدلسان.","vol":"1","page":567},{"text":"٣٩٨ - (ت د س) سمرة بن جندب - ﵁ - قال: «نهى رسول الله - ﷺ - عن بيع الحيوان بالحيوان نسيئة» . أخرجه الترمذي وأبو داود، والنسائي (١) .\n_________\n(١) الترمذي رقم (١٢٣٧) في البيوع، باب ما جاء في كراهية بيع الحيوان بالحيوان نسيئة، والنسائي ٧/٢٩٢ في البيوع، باب بيع الحيوان بالحيوان نسيئة، وأبو داود رقم (٣٣٥٦) في البيوع، باب في الحيوان بالحيوان نسيئة من حديث الحسن عن سمرة، وقال الترمذي: حديث حسن صحيح، وسماع الحسن من سمرة صحيح، هكذا قال علي بن المديني وغيره، والعمل على هذا عند أكثر أهل العلم من أصحاب النبي ﷺ وغيرهم في بيع الحيوان بالحيوان نسيئة، وهو قول سفيان الثوري وأهل الكوفة وبه يقول أحمد، وقد رخص بعض أهل العلم من أصحاب النبي ﷺ وغيرهم في بيع الحيوان بالحيوان نسيئة، وهو قول الشافعي وإسحاق.\nنقول: الحسن موصوف بالتدليس وقد عنعن في هذا الحديث، لكن في الباب عن ابن عباس عند ابن حبان رقم (١١١٣) والدارقطني ٣/٣١٩ ورجاله ثقات، إلا أن فيه عنعنة يحيى بن أبي كثير، وأخرجه البزار وقال: ليس في الباب أجل إسنادًا من هذا، وعن ابن عمر عند الطبراني وفيه ضعف. وأخرج أحمد في المسند رقم (٥٨٨٥) حدثنا حسين بن محمد، ثنا خلف بن خليفة، عن أبي جناب عن أبيه عن ابن عمر قال: قال رسول الله ﷺ \" لا تبيعوا الدينار بالدينارين، ولا الدرهم بالدرهمين، فقال رجل: يا رسول الله أرأيت الرجل يبيع الفرس بالأفراس البختية وبالإبل؟ قال: \" لا بأس إذا كان يدًا بيد \" وفيه ضعف لكن يصلح شاهدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١ - أخرجه أحمد (٥/١٢) قال: حدثنا إسماعيل، وفي (٥/١٩) قال: حدثنا يحيى بن سعيد. (ح) وابن جعفر. وفي (٥/٢١) قال: حدثنا عبدة، والدارمي (٢٥٦٧) قال: أخبرنا سعيد بن عامر، وجعفر بن عون. وابن ماجة (٢٢٧٠) قال: حدثنا عبد الله بن سعيد، قال: حدثنا عبدة بن سليمان. النسائي (٧/٢٩٢) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، ويزيد بن زريع، وخالد بن الحارث. (ح) وأخبرني أحمد بن فضالة بن إبراهيم، قال: حدثنا عُبيد الله بن موسى، قال: حدثنا الحسن بن صالح، تسعتهم - إسماعيل، ويحيى، ومحمد بن جعفر، وعبدة، وسعيد بن عامر، وجعفر، ويزيد بن زريع، وخالد، والحسن بن صالح، - عن سعيد بن أبي عَرُوبة.\n٢ - وأخرجه أحمد (٥/٢٢) قال: حدثنا عفان. وأبو داود (٣٣٥٦) قال: حدثنا مُوسى بن إسماعيل، والترمذي (١٢٣٧) قال: حدثنا أبو موسى، محمد بن مُثنى، قال: حدثنا عبد الرحمن بن مهدي. ثلاثتهم - عفان، وموسى، وابن مهدي- عن حماد بن سلمة.\nكلاهما - سعيد، وحماد- عن قتادة، عن الحسن، فذكره. قلت: الإسناد رجاله ثقات رجال الصحيح، لكن رواية الحسن عن سمرة مختلف فيها، والحديث صححه الترمذي، وحسنه.","vol":"1","page":568},{"text":"٣٩٩ - (ط) ابن شهاب - ﵀ -: أنَّ سعيد بن المسيب كان يقول: لا رِبا في الحيوان، وإن رسول الله - ﷺ - إنما نهى في بيع الحيوان عن ثلاثٍ: المضامِين، والملاقيح، وحَبَلِ الْحَبَلَةِ، فالمضامين: ما في بطون إناث الإبل، والملاقيح: ما في ظهور الجمال، وحَبَل الحبَلة: هو بيع الجَزور إلى أن تُنْتَج ⦗٥٦٩⦘ الناقة، ثم تُنْتَج التي في بطنها. أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الجزور: قد ذكر معناه في الباب.\nالمضامين: جمع مضمون، وهو ما في صُلب الفَحل، يقال: ضمن الشيء بمعنى تضمنه، ومنه قولهم: مضمون الكتاب كذا وكذا.\nالملاقيح: جمع ملقوحٍ، وهو ما في بطن الناقة، يقال: لَقَحَتِ الناقة: إذا حملت، وولدها ملقوح به، إلا أنهم استعملوه بحذف الجارّ، هذا تأويل أرباب اللغة والغريب، والفقهاء.\nووجدت في كتاب الموطأ في نسختين ظاهرتي الصحة، وهما اللتان قرأتهما: قد جاء في متن الحديث تفسير لمالك، فجعل المضامين: ما في بطون الإناث، والملاقيح: ما في ظهور الذكور.\nوحبل الحبلة: قد ذكر معناه فيما تقدم من الباب.\n_________\n(١) ٢/٦٥٤ في البيوع، باب لا يجوز من بيع الحيوان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك [١٣٩٥] عن ابن شهاب «فذكره» .","vol":"1","page":568},{"text":"٤٠٠ - (خ) رافع بن خديج - ﵁ -: اشترى بعيرًا ببعيرين، فأعطاه أحدهما، وقال: آتيك بالآخر غدًا رهْوًا إن شاء الله. ذكره البخاري تعليقًا (١) . ⦗٥٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n رَهْوًا: أي: آتيك به سهلًا عفوًا، لا احتباس فيه، وهو من السير السهل المستقيم.\n_________\n(١) ٤/٣٤٨ في البيوع، باب بيع العبد والحيوان بالحيوان نسيئة، قال الحافظ: وصله عبد الرزاق من طريق مطرف بن عبد الله عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري (٤/٣٤٨) في كتاب البيوع - باب بيع العبد، والحيوان بالحيوان نسيئة. وقال الحافظ: وصله عبد الرزاق.","vol":"1","page":569},{"text":"<span data-type=\"title\" id=toc-159>الفرع الثالث: في أحاديث متفرقة</span>\n٤٠١ - (ط) مالك - ﵁ - قال: بلغني أنَّ رجلًا أتَى ابنَ عُمَرَ - ﵁ - فقال: إني أسلَفْتُ رجُلًا سلَفًا، واشترطتُ عليه أفْضَلَ مما أسلَفْتُهُ، فقال عبد الله ابن عمر: فذلك الربا، قال: فكَيْفَ تأمرني يا أبا عبد الرحمن؟ فقال عبد الله بن عمر: السلف على ثلاثة وُجوهٍ: سَلَفٌ تُسْلِفُهُ تُرِيدُ به وَجْهَ اللهِ، فَلَكَ وَجْهُ اللهِ تعالى، وسَلَفٌ تُسْلِفُهُ تُريدُ به وجهَ صاحبك، فلك وجهُ صاحبك، وسلَفٌ تُسْلِفُهُ لتأخُذَ خَبِيثًا بطيِّب، فذلك الربا، قال: فكيف تأمرني يا أبا عبد الرحمن؟ قال: أرى أن تَشُقَّ الصَّحِيفَة، فإن أعطاك مثلَ الذي أسْلَفْتَهُ قَبِلْتَهُ، وإن أعطاك دون الذي أسلفتَه فأخذَتَه أُجِرْتَ، وإن أعطاك أفضل مما أسلفته طيِّبَةً به نَفْسُهُ، فذلك شُكْرٌ شَكَرَهُ لَكَ، ولك أجرُ ما أنْظَرْتَهُ. أخرجه «الموطأ» (١) . ⦗٥٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n خبيثًا: الخبيث: الحرام، والطيب: الحلال، وأراد به هاهنا: الربا أو تركه.\nأنظرته: الإنظار: التأخير، قد ذكر معناه فيما تقدم من الباب.\n_________\n(١) ٢/٦٨١، ٦٨٢ في البيوع، باب ما لا يجوز من السلف بلاغًا، وأخرج أيضًا عن ابن عمر بإسناد صحيح قال: من أسلف سلفًا فلا يشترط إلا قضاءه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ [١٤٢٤] كتاب البيوع - باب ما لا يجوز من السلف.","vol":"1","page":570},{"text":"٤٠٢ - (ط) مجاهد بن جبر - ﵀ - أنَّ ابنَ عمر - ﵄ - استلف دراهم، فقضى صاحبَها خيرًا منها، فأبى أن يأخذَها، فقال: هذه خيرٌ من دراهمي، فقال ابن عمر: قد علمتُ، ولكن نفسي بذلك طيِّبة. أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٨١ في البيوع، باب ما يجوز من السلف، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك [١٤٢٢] عن حميد بن قيس المكي عن مجاهد «فذكر الأثر»\nقلت: إسناده صحيح.","vol":"1","page":571},{"text":"٤٠٣ - (ط) سالم: أنَّ ابن عمر - ﵄ - «سُئِلَ عن الرجل يكون له على الرجل الدَّيْنُ إلى أجَلٍ، فيضَعُ عنه صاحبُ الحق ليُعجِّل الدَّيْنَ الذي هو عليه، فَكَرِهَ ذلك ابن عمر، ونهى عنه» . أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٧٢ في البيوع، باب ما جاء في الربا في الدين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك [١٤١٤] عن عثمان بن حفص بن خلدة، عن ابن شهاب، عن سالم بن عبد الله، فذكر الأثر.\nقلت: إسناد هذا الأثر صحيح أيضًا.","vol":"1","page":571},{"text":"٤٠٤ - (ط) عبيد أبي صالح مولى السفاح -: قال: بعتُ بَزًّا (١) لي من أهل دارِ نَخْلَةَ إلى أجلٍ، فأردتُ الخروج إلى الكوفة، فعرضوا عليَّ أنْ أضعَ عنهم بعض الثمن ويَنْقُدُوني، فسألتُ زيد بن ثابت؟ فقال: لا آمُرَك أن تأكل هذا ولا تُوكِلَهُ. أخرجه «الموطأ» (٢) .\n_________\n(١) في المطبوع: برًا.\n(٢) ٢/٦٧١ في البيوع، باب ما جاء في الربا في الدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك [١٤١٣] عن أبي الزناد، عن بسر بن سعيد، عن عبيد أبي صالح «فذكر الأثر» .\nقلت: إسناده صحيح.","vol":"1","page":571},{"text":"٤٠٥ - () أم يونس قالت: جاءت أمُّ ولدِ زيد بن أرقم إلى عائشة، فقالت: بعتُ جاريةً من زيد بثمانمائة درهم إلى العطاء، ثم اشتريتُها منه قبل حلول الأجل بستمائة، وكنتُ شَرطتُ عليه: أنك إنْ بعتَها فأنا أشتريها منك. فقالت لها عائشة: بئسما شَريتِ، وبئسما اشتريت، أبلغي زيد بن أرقم أنه قد أبطل جهادَه مع رسولِ الله - ﷺ -، إن لم يَتُب منه، قالت: فما يصنع؟ قالت: فَتَلَتْ عائشة: ﴿فمن جاءه مَوْعِظَةٌْ من رَبِّه فانتهى فله ما سَلف، وأمرُه إلى الله، ومن عادَ فأولئك أصحاب النار هم فيها خالدون﴾ [البقرة: الآية ٢٧٥] فلم ينكر أحدٌ على عائشة، والصحابةُ مُتَوَفِّرونَ. ذكره رزين ولم أجده في الأصول (١) . ⦗٥٧٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n العطاء: هو ما كان يعطيه الأمراء للناس من قرارتهم وديوانهم الذي يقررونه لهم في بيت المال، كان يصل إليهم في أوقات معلومة من السنة.\n_________\n(١) أخرجه الدارقطني بنحوه ٣/٥٢ عن يونس بن أبي إسحاق الهمداني، عن أمه العالية بنت أنفع قالت \" حججت أنا وأم محبة - وفي رواية: خرجت أنا وأم محبة إلى مكة - فدخلنا على عائشة، فسلمنا عليها، فقالت: من أنتن؟ قلنا: من أهل الكوفة. قالت: فكأنها أعرضت عنا، فقالت لها أم محبة: يا أم المؤمنين، كانت لي جارية، وإني بعتها من زيد بن أرقم الأنصاري بثمانمائة درهم إلى عطائه، وأنه أراد بيعها، فابتعتها منه بستمائة درهم نقدًا ... الحديث \" قال الشيخ شمس الحق العظيم أبادي في \" التعليق المغني على سنن الدارقطني \": وأخرجه البيهقي وعبد الرزاق أيضًا، وأم محبة - بضم الميم وكسر الحاء المهملة - هكذا ضبطه الدارقطني في كتاب \" المؤتلف والمختلف \"، وقال: إنها امرأة تروي عن عائشة، روى حديثها أبو إسحاق السبيعي - عمرو بن عبد الله الهمداني الكوفي - عن امرأته العالية، ورواه أيضًا يونس بن إسحاق عن أمه العالية بنت أنفع عن أم محبة عن عائشة، وقال: أم محبة والعالية مجهولتان، لا يحتج بهما، وأخرجه الإمام أحمد في \" المسند \": حدثنا محمد بن جعفر، حدثنا شعبة عن أبي إسحاق السبيعي عن امرأته \" أنها دخلت على عائشة، هي وأم ولد زيد بن أرقم، فقالت أم ولد زيد لعائشة: إني بعت من زيد غلامًا بثمانمائة درهم نسيئة واشتريت بستمائة نقدًا، فقالت: بلغي زيدًا أن قد أبطلت جهادك مع رسول الله ﷺ إلا أن تتوب، بئسما اشتريت وبئسما شريت \" قال في \" التنقيح \": إسناده جيد، وإن كان الشافعي لا يثبت مثله عن عائشة، وكذلك الدارقطني قال في العالية: هي مجهولة، لا يحتج بها، وفيه نظر، ⦗٥٧٣⦘ فقد خالفه غيره، ولولا أن عند أم المؤمنين عائشة علمًا من رسول الله ﷺ أن هذا حرام لم تستجز أن تقوله.\nوقال ابن الجوزي: قالوا: العالية امرأة مجهولة لا يحتج بها، ولا يقبل خبرها. قلنا: بل هي امرأة معروفة جليلة القدر، ذكرها ابن سعد في \" الطبقات \" فقال: العالية بنت أنفع بن شراحيل امرأة أبو إسحاق السبيعي، سمعت من عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قلت: الحديث عند الدارقطني (٣/٥٢) بنحوه. والبيهقي (٥/٣٠٠) قال الدارقطني: أم محبة وعالية مجهولتان لا يحتج بهما. أه.\nوعزاه الحافظ الزيلعي لأحمد، ونقل تجوّيد ابن عبد الهادي لإسناده في التنقيح وتعقب قول الشافعي بعدم ثبوت الأثر، وتضعيف الدارقطني لرواته.\nراجع نصب الراية (٤/٤٦٧) بتحقيقي. ط/ دار الحديث.","vol":"1","page":572},{"text":"٤٠٦ - () زيد بن أسلم قال: كان الربا الذي آذَنَ الله فيه بالحرب لمن لم يتركه، كان عند أهل الجاهلية على وجهين - كان يكون للرجل على الرجلِ حَقٌّ إلى أجلٍ، فإذا حل الحق، قال صاحب الحق: أتَقْضِي أم تُرْبي؟ فإذا قضاه أخذ منه، وإلا طَوَاهُ إنْ كان مما يُكالُ أو يُوزَن، أو يُذرَع أويُعَدُّ، وإن كان نَسِيئًا رفعه إلى الذي فوقه، وأخَّرَ عنه إلى أجل أبعدَ منه. فلما جاء الإسلام أنْزَلَ الله تعالى: ﴿يا أيُّها الذينَ آمنُوا اتَّقُوا الله وذَرُوا ما بَقِيَ مِنَ الرِّبَا، إنْ كُنْتُم مُؤمِنِينَ﴾ إلى قوله - ﴿وإنْ تُبْتُم فَلَكُم رُؤوسُ أمْوَالِكُم لا تَظْلِمُون ولا تُظْلَمُونَ، وإنْ كانَ ذُو عُسْرةٍ﴾ - يعني الذي عليه رأس المال - ﴿فَنَظِرَةٌ إلى مَيْسَرَةٍ، وأنْ تَصَدَّقُوا﴾ - يعني برأس المال - ﴿خَيْرٌ لَكُم إنْ كُنْتُم تَعْلَمُون﴾ [البقرة: الآيات ٢٧٨-٢٨٠] ذكره رزين ولم أجده في الأصول. ⦗٥٧٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n آذن: أعلم، والإيذان: الإعلام بالشيء.\nطواه (١):\n_________\n(١) لم يذكر شرح الطي، وهو من طي الثوب، جعله طبقات فوق بعضه، فالمعنى أنه يؤجله بمضاعفة، وهو الزيادة والربا.","vol":"1","page":573},{"text":"<span data-type=\"title\" id=toc-160>الباب الخامس: من كتاب البيع، في الخيار</span>\n٤٠٧ - (خ م ط د س ت) عبد الله بن عمر - ﵄ -: أنَّ النبي - ﷺ - قال: «إن المتبايعين بِالخيار في بيعهما ما لم يَتَفَرَّقا، أو يكون البيعُ خيارًا» .\nقال نافع: فكان ابن عمر إذا اشترى شيئًا يُعْجِبُهُ فَارَق صاحبه.\nوفي رواية قال: البيِّعان بالخيار ما لم يتفرقا، أو يقول أحدهما للآخر: اخْتَرْ، وربما قال: أو يكون بيع خيار.\nوفي أخرى قال: المتبايعان كل واحد منهما بالخيار على صاحبه ما لم يتفرقا إلا بيع الخيار.\nوفي أخرى قال: إذا تبايعَ الرجلانِ فكلُّ واحدٍ منهما بالخيار، ما لم يتفرقا، وكانا جميعًا، أو يُخَيِّر أحدُهما الآخر، فإن خير أحدهما الآخر، فتبايعا على ذلك، فقد وجب البيع، وإن تفرقا بعد أن تبايعا ولم يترك واحدٌْ منهما البيع، فقد ⦗٥٧٥⦘ وجب البيعُ، هذه روايات البخاري ومسلم.\nولمسلم: أن رسول الله - ﷺ - قال: «كلُّ بَيِّعَيْن لا بيعَ بينهما حتى يَتَفَرَّقَا، إلا بيع الخيار» .\nوللبخاري: قال ابن عمر: بِعتُ من أمير المؤمنين عثمان مالًا بالوادي بمال له بخيبر، فلما تبايعنا رجعتُ على عَقِبي، حتى خرجتُ من بيته، خَشْيَةَ أنْ يُرَادَّني البيع، وكانت السُّنَّةُ: أنَّ المتبايعين بالخيار، حتى يتفرَّقا، فلما وَجَبَ بيعي وبيعُه، رأيتُ أنِّي قد غَبَنْتُهُ بأني سُقْتُه إلى أرض ثمودَ بثلاثِ ليالٍ، وساقَني إلى المدينة بثلاثِ لَيَالٍ.\nولمسلم قال: إذا تبايع المتبايعان فكلُّ واحدٍ منهما بالخيار من بيعه ما لم يتفرقا، أو يكون بَيْعُهما عن خيار فإذا كان بيعُهما عن خيارٍ فقد وَجَبَ، زاد في أخرى: قال نافع: فكان ابن عمر إذا بايع رجلًا، فأرَادَ ألا يُقِيلَهُ، قام فَمَشى هُنَيْهَةً، ثم رجع. وأخرج «الموطأ» الرواية الثالثة.\nوأخرج الترمذي قال: سمعتُ رسولَ الله - ﷺ - يقول: «البيِّعان بالخيار ما لم يتفرقا - أو قال: حتى يتفرقا - أو يختارا» .\nقال نافعٌ: وكان ابنُ عمر إذا ابتاعَ بيعًا، وهو قاعدٌ، قامَ لِيَجِبَ له وأخرج أبو داود الرواية الثانية والثالثة.\nوأخرج النسائي الرواية الأولى، والثانية، ولم يذكر قول نافع. ⦗٥٧٦⦘\nوالرابعة والخامسة والسابعة، ولم يذكر قول نافع أيضًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الخيار: اسم من الاختيار، وهو طلب خير الأمرين، وهو على ثلاثة أضرب: خيار المجلس، وخيار الشرط، وخيار النقيصة.\nأما خيار المجلس، فالأصل فيه قوله - ﷺ -: «البَيِّعان بالخيار ما لم يتفرقا إلا بيع الخيار»، معناه: إلا بيعًا شرط فيه الخيار، فلا يلزم بالتفرق، وقيل: معناه: إلا بيعًا شرط فيه نفي خيار المجلس، فيلزم بنفسه عند قوم.\nوأما خيار الشرط، فلا تزيد مدته على ثلاثة أيام عند الشافعي - ﵀ - وأول مدته من حال العقد، وقيل: من حال التفرق.\nوأما خيار النقيصة، فمثل أن يظهر بالمبيع عيبٌ يوجب الردَّ، أو يلتزم البائع فيه شرطًا لم يكن فيه ونحو ذلك.\n_________\n(١) البخاري ٤/٢٧٦ في البيوع، باب كم يجوز الخيار، وباب إذا لم يوقت في الخيار هل يجوز البيع، وباب إذا خير أحدهما صاحبه بعد البيع فقد وجب البيع، وباب إذا كان البائع بالخيار هل يجوز البيع، وباب البيعان بالخيار ما لم يتفرقا، وأخرجه مسلم رقم (١٥٣١) في البيوع، باب ثبوت خيار المجلس، و\" الموطأ \" ٢/٦٧١ في البيوع، باب بيع الخيار، وأبو داود رقم (٣٤٥٤) في البيوع، باب خيار المتبايعين، والنسائي ٧/٢٤٨ في البيوع، باب وجوب الخيار للمتبايعين، والترمذي رقم (١٢٤٥) في البيوع، باب رقم (٢٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه نافع، عن عبد الله بن عمر - ﵄ - أن رسول الله -ﷺ- قال: فذكره\n١ - أخرجه مالك (الموطأ) (٤١٦)، وأحمد (١/٥٦) (٣٩٣) قال: حدثنا إسحاق بن عيسى، والبخاري (٣/٨٤) قال: حدثنا عبد الله بن يوسف. ومسلم (٥/٩) قال: حدثنا يحيى بن يحيى. وأبو داود (٣٤٥٤) قال: حدثنا عبد الله بن مَسْلمة. والنسائي (٧/٢٤٨) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن القاسم، خمستهم -إسحاق بن عيسى، وعبد الله بن يوسف، ويحيى بن يحيى، وعبد الله بن مَسلمة، وعبد الرحمن بن القاسم- عن مالك.\n٢ - وأخرجه الحميدي (٦٥٤)، ومسلم (٥/١٠) قال: حدثني زُهير بن حرب، وابن أبي عمر. والنسائي (٧/٢٤٨) قال: أخبرنا علي بن ميمون. أربعتهم -الحميدي، وزهير، وابن أبي عمر، وعلي بن ميمون- عن سفيان بن عيينة، قال: حدثنا ابن جريج.\n٣ - وأخرجه أحمد (٢/٤) (٤٤٨٤) قال: حدثنا إسماعيل، وفي (٢/٧٣) (٨٤١٣) قال: حدثنا عَفَّان، قال: حدثنا حماد بن سلمة. والبخاري (٣/٨٤) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد، ومسلم (٥/٩) قال: حدثني زهير بن حرب، وعلي بن حجر، قالا: حدثنا إسماعيل، (ح) وحدثنا أبو الربيع، وأبو كامل، قالا: حدثنا حماد، وهو ابن زيد، وأبو داود (٣٤٥٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. والنسائي (٧/٢٤٩) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الأعلى، قال: حدثنا شعبة، وفي (٧/٢٤٩) قال: أخبرنا زياد بن أيوب، قال: حدثنا ابن عُلية. أربعتهم - إسماعيل بن علية، وحماد بن سلمة، وحماد بن زيد، وشعبة- عن أيوب.\n٤ - وأخرجه أحمد (٢/٥٤) (٥١٥٨) قال: حدثنا يحيى. ومسلم (٥/٩) قال: حدثنا زُهير بن حرب، ومحمد بن المثنى، قالا: حدثنا يحيى، وهو القطان (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر. (ح) وحدثنا ابن نُمير، قال: حدثنا أبي، والنسائي (٧/٢٤٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. ثلاثتهم - يحيى القطان، ومحمد بن بشر، وعبد الله بن نمير- عن عبيد الله.\n٥ - وأخرجه أحمد (٢/١١٩) (٦٠٠٦) قال: حدثنا هاشم. والبخاري (٣/٨٤) قال: حدثنا قتيبة. ومسلم (٥/١٠) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنا محمد بن رُمح. وابن ماجة (٢١٨١) قال: حدثنا محمد بن رُمح المصري. والنسائي (٧/٢٤٩) قال: أخبرنا قتيبة. ثلاثتهم هاشم بن القاسم، وقُتَيبة بن سعيد، ومحمد بن رُمح - عن الليث بن سعد.\n٦ - وأخرجه البخاري (٣/٨٣) قال: حدثنا صدقة، قال: أخبرنا عبد الوهاب. ومسلم (٥/١٠) قال: حدثنا ابن المثنى، وابن أبي عمر، قالا: حدثنا عبد الوهاب. والترمذي (١٢٤٥) قال: حدثنا واصل بن عبد الأعلى، قال: حدثنا ابن فضيل، والنسائي (٧/٢٤٩) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الوهاب، وفي (٧/٢٥٠) قال: أخبرنا علي بن حُجر. قال: حدثنا هشيم، ثلاثتهم -عبد الوهاب الثقفي، وابن فُضيل، وهشيم - عن يحيى بن سعيد الأنصاري.\n٧ - وأخرجه مسلم (٥/١٠) قال: حدثنا ابن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك.\n٨ - وأخرجه النسائي (٧/٢٤٨) قال: أخبرنا محمد بن علي المروزي، قال: حدثنا مُحرز بن الوضاح، عن إسماعيل.\nثمانيتهم -مالك، وابن جريج، وأيوب، وعبيد الله بن عمر، وليث بن سعد، ويحيى بن سعيد الأنصاري، والضحاك بن عثمان، وإسماعيل- عن نافع، فذكره.\n* في رواية الليث بن سعد: «إذا تبايع الرجلان، فكل واحد منهما بالخيار، ما لم يتفرقا وكانا جميعًا، أو يخير أحدهما الآخر، فإن خَيَّرَ أحدهما الآخر، فتبايعا على ذلك، فقد وجب البيع، وإن تفرقا بعد أن تبايعا، ولم يترك واحد منهما البيع، فقد وجب البيع» .\n* وجاءت باقي الروايات مطولة ومختصرة، وألفاظها متقاربة.\n- ورواه عبد الله بن دينار، أنه سمع ابن عمر:\nأخرجه الحميدي (٦٥٥) قال: حدثنا سفيان، وأحمد (٢/٩) (٤٥٦٦) قال: حدثنا سفيان. وفي (٢/٥١) (٥١٣٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٣٥) (٦١٩٣) قال: حدثنا الفضل بن دُكين، قال: حدثنا سفيان. والبخاري (٣/٨٤) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان، ومسلم (٥/١٠) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة، وابن حُجر. قال يحيى بن يحيى: أخبرنا. وقال الآخرون: حدثنا إسماعيل بن جعفر. والنسائي (٧/٢٥٠) قال: أخبرنا علي بن حُجر، عن إسماعيل، (ح) وأخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، عن ابن الهاد. (ح) وأخبرنا عبد الحميد بن محمد، قال: حدثنا مَخلد، قال: حدثنا سفيان. (ح) وأخبرنا الربيع بن سليمان بن داود، قال: حدثنا إسحاق بن بكر، قال: حدثنا أبي، عن يزيد بن عبد الله. وفي (٧/٢٥١) قال: أخبرنا عمرو بن يزيد، عن بَهْز بن أسد، قال: حدثنا شعبة. (ح) وأخبرنا قتيبة بن سعيد، قال: حدثنا سفيان.\nخمستهم - سفيان بن عيينة، وشعبة، وسفيان الثوري، وإسماعيل بن جعفر، ويزيد بن عبد الله بن الهاد- عن عبد الله بن دينار، فذكره.","vol":"1","page":574},{"text":"٤٠٨ - (خ م ت د س) حكيم بن حزام - ﵁ -: أن رسولَ اللَّهِ - ﷺ - قال: «البَيِّعَان بالخيار ما لم يفترقا (١) - أو قال: حتى ⦗٥٧٧⦘ يتفرقا - فإن صَدَّقا وبَيَّنا، بُورِكَ لهما في بيعهما، وإن كَتَما وكَذَبا، مُحِقَتْ بَرَكَةُ بَيْعِهِما» . أخرجه الجماعة إلا «الموطأ» (٢) .\nوقال أبو داود: رواه همَّامٌ، فقال: «حتى يتفرقا، قال: أو يختار ثَلاثَ مرارٍ» .\n_________\n(١) هذه رواية همام عند البخاري، وسائر الروايات عنده وعند مسلم \" يتفرقا \".\n(٢) البخاري ٤/٢٦٣ في البيوع، باب إذا بين البيعان ولم يكتما ونصحا، وباب ما يمحق الكذب والكتمان في البيع، وباب البيعان بالخيار ما لم يفترقا، وباب إذا كان البائع بالخيار هل يجوز البيع، وباب كم يجوز الخيار، وأخرجه مسلم رقم (١٥٣٢) في البيوع، باب الصدق في البيع، والترمذي رقم (١٢٤٦) في البيوع، باب البيعان بالخيار ما لم يفترقا، وأبو داود رقم (٣٤٥٩) في البيوع، باب خيار المتبايعين، والنسائي ٧/٢٤٤ في البيوع، باب ما يجب على التجار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٤٠٢، ٤٣٤) قال: حدثنا إسماعيل بن إبراهيم، وفي (٣/٤٠٣) قال: حدثنا محمد ابن جعفر، والدارمي (٢٥٥٠) قال: أخبرنا سعيد بن عامر. والنسائي (٧/٢٤٧) قال: أخبرنا أبو الأشعث، عن خالد. أربعتهم - إسماعيل، وابن جعفر، وسعيد، وخالد- عن سعيد، يعني ابن أبي عروبة.\n٢ - وأخرجه أحمد (٣/٤٠٢) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة.\n٣ - وأخرجه أحمد (٣/٤٠٣) قال: حدثنا عفان. والبخاري (٣/٨٣) قال: حدثنا حفص بن عمر. وفي (٣/٨٤) قال: حدثني إسحاق، قال: حدثنا حبان. ثلاثتهم -عفان، وحفص، وحبان- قالوا: حدثنا همام.\n٤ - وأخرجه أحمد (٣/٤٠٣) قال: حدثنا عبد الرحمن بن مهدي، وابن جعفر. وفي (٣/٤٠٣) أيضًا قال: حدثنا محمد بن جعفر. والدارمي (٢٥٥١) قال: أخبرنا أبو الوليد. والبخاري (٣/٧٦) قال: حدثنا سليمان ابن حرب. وفي (٣/٧٦) أيضًا قال: حدثنا بَدَل بن المحبر. وفي (٣/٨٤) قال: حدثني إسحاق، قال: أخبرنا حبان. ومسلم (٥/١٠) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، وعبد الرحمن بن مهدي، وأبو داود (٣٤٥٩) قال: حدثنا أبو الوليد الطيالسي. والترمذي (١٢٤٦) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، والنسائي (٧/٢٤٤) قال: أخبرنا عمرو بن علي، عن يحيى، سبعتهم - عبد الرحمن، وابن جعفر، وأبو الوليد، وسليمان بن حرب، وبدل، وحبان، ويحيى بن سعيد- قالوا: حدثنا شعبة.\nأربعتهم - سعيد، وحماد، وهمام، وشعبة- عن قتادة، قال: أخبرني صالح أبو الخليل.\nوأخرجه البخاري (٣/٨٤) قال: حدثني إسحاق، قال: حدثنا حبان. ومسلم (٥/١٠) قال: حدثنا عمرو بن علي، قال: حدثنا عبد الرحمن بن مهدي. كلاهما -حبان، وعبد الرحمن- قالا: حدثنا همام، قال: حدثنا أبو التياح.\nكلاهما - أبو الخليل، وأبو التياح- عن عبد الله بن الحارث، فذكره.","vol":"1","page":576},{"text":"٤٠٩ - (د ت س) عبد الله بن عمرو بن العاص - ﵄ -: أن رسولَ اللَّهِ - ﷺ - قال: «البيِّعان بالخيار ما لم يتفرَّقا، إلا أن تكون صفْقَةَ خيارٍ، ولا يَحِلُّ أن يُفَارِقَ صاحبَهُ خشيةَ أن يَسْتَقِيلَه» . أخرجه الترمذي وأبوداود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n صفقة: أصل الصفق: ضرب اليد على اليد في البيع، ثم جعل عبارة عن العقد.\nما لم يتفرقا: قال الأزهري في قوله: «ما لم يتفرقا، وما لم يفترقا»، ⦗٥٧٨⦘ سئل أحمد بن يحيى - المعروف بثعلب - عن الفرق بين التَّفَرُّق والافتراق؟ فقال: أخبرني ابن الأعرابي عن المفضَّل قال: يقال: فرَقت بين الكلامين مخففًا فافترقا، وفرَّقت بين اثنين مشدَّدًا فتَفرَّقا، فجعل الافتراق في القول، والتفرُّق بالأبدان.\nوقال الخطابي: اختلف الناس في التفرق الذي يصح بوجوده البيع، فقالت طائفة: هو التفرق بالأبدان، وإليه ذهب معظم الأئمة والفقهاء من الصحابة والتابعين والعلماء، وبه قال الشافعي، وأحمد، وقال أصحاب الرأي ومالك: إذا تعاقدا صح البيع.\nقال الخطابي: وظاهر الحديث يشهد للقول الأول، فإن راوي الحديث عبد الله بن عمر، وفي الحديث أن ابن عمر كان إذا بايع رجلًا فأراد أن يتم البيع، مشى خطوات حتى يفارقه، قال: ولو كان تأويل الحديث على القول الثاني، لخلا الحديث من الفائدة، وسقط معناه؛ لأن العلم محيط أن المشتري ما لم يوجد منه قبول البيع، فهو بالخيار، وكذلك البائع خياره ثابت في ملكه قبل أن يعقد البيع، وهذا من العلم العام الذي قد استقر بيانه، والخبر الخاص إنما يروى في الحكم الخاص، والمتبايعان هما المتعاقدان، والبيع من الأسماء المشتقة من أسماء الفاعلين، ولا يقع حقيقة إلا بعد حصول الفعل منهم.\n_________\n(١) أبو داود رقم (٣٤٥٦) في البيوع والإجارة، باب في خيار المتبايعين، والترمذي رقم (١٢٤٧) في البيوع، باب ما جاء في البيعين بالخيار ما لم يفترقا، والنسائي ٧/٢٥١، ٢٥٢ في البيوع، باب وجوب الخيار للمتبايعين قبل افتراقهما بأبدانهما، وحسنه الترمذي، وهو كما قال، وصححه ابن خزيمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨٣) (٦٧٢١) قال: حدثنا حماد بن مَسْعَدة. وأبو داود (٣٤٥٦) قال: حدثنا قُتيبة بن سعيد، قال: حدثنا الليث. والترمذي (١٢٤٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث بن سعيد. والنسائي (٧/٢٥١) قال: أخبرنا قتيبة بن سعيد، قال: أنبأنا الليث.\nكلاهما - حماد، والليث- عن ابن عجلان، عن عمرو بن شعيب، عن أبيه، فذكره.\nقلت: إسناده حسن.","vol":"1","page":577},{"text":"٤١٠ - (ت د) أبو هريرة - ﵁ -: أن رسولَ اللَّهِ - ﷺ - قال: «البيِّعان بالخيار ما لم يفترقا» . هذه رواية الترمذي (١) .\nورواية أبي داود قال: قال رسولُ الله - ﷺ -: «لا يفترقنَّ اثنان إلا عن تراضٍ (٢)» .\n_________\n(١) رواية الترمذي في النسخ التي بين أيدينا \" لا يفترقن عن بيع إلا عن تراض \".\n(٢) الترمذي رقم (١٢٤٨) في البيوع، باب ما جاء في البيعين بالخيار ما لم يفترقا، وأبو داود رقم (٣٤٥٨) في البيوع، باب في خيار المتبايعين، واستغربه الترمذي، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه عن أبي هريرة أبو زرعة:\nأخرجه أحمد (٢/٥٣٦) قال: حدثنا محمد بن عبد الله بن الزبير. وأبو داود (٣٤٥٨) قال: حدثنا محمد بن حاتم الجرجرائي، قال: مروان الفزاري أخبرنا. والترمذي (١٢٤٨) قال: حدثنا نصر بن علي. قال: حدثنا أبو أحمد.\nكلاهما - أبو أحمد محمد بن عبد الله بن الزبير، ومروان- عن يحيى بن أيوب البجلي الكوفي، عن أبي زرعة بن عمرو بن جرير، فذكره.\n- رواه عن أبي هريرة أبو كثير:\nأخرجه أحمد (٢/٣١١) قال: حدثنا هاشم بن القاسم. قال: حدثنا أيوب، يعني ابن عتبة. قال: حدثنا أبو كثير السحيمي، فذكره.\nقلت: إسناده صحيح.","vol":"1","page":579},{"text":"٤١١ - (ت) جابر بن عبد الله - ﵄ -: أنَّ رسول الله - ﷺ - خيَّرَ أعرابِيًّا بعد البيع. أخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٤٩) في البيوع، باب ما جاء في البيعين بالخيار، وفيه عنعنة ابن جريج وأبي الزبير، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (١٢٤٩) قال: ثنا عمر بن حفص الشيباني، حدثنا ابن وهب عن ابن جريج، عن أبي الزبير، عن جابر، «فذكره» .\nقلت: ابن جريج، وأبو الزبير مدلسان، وقد عنعنا!!! .","vol":"1","page":579},{"text":"٤١٢ - (ط ت) عبد الله بن مسعود - ﵄ - قال: قال رسولُ الله - ﷺ -: «إذا اخْتَلَفَ البيِّعان، فالقولُ قولُ البائع، والمبتاعُ بالخيار» . هذه رواية الترمذي.\nوأخرجه «الموطأ»، قال مالك: بلغه أنَّ ابنَ مسعود كادَ يُحَدِّثُ أنَّ رسولَ الله - ﷺ - قال: «أيُّما بَيِّعَيْنِ تَبَايعَا، فالقولُ ما قال البائع، أو يَتَرَادَّانِ» (١) .\n_________\n(١) الموطأ ٢/٦٧١ في البيوع، باب بيع الخيار، والترمذي رقم (١٢٧٠) في البيوع، باب إذا اختلف البيعان، وقال: هذا حديث مرسل، عون بن عبد الله لم يدرك ابن مسعود، وقد روي عن القاسم بن عبد الرحمن، عن ابن مسعود عن النبي ﷺ هذا الحديث أيضًا، وهو مرسل أيضًا، وأخرجه أحمد في المسند رقم (٤٤٤٢) و(٤٤٤٣) و(٤٤٤٤) و(٤٤٤٥) و(٤٤٤٦) و(٤٤٤٧) وقد أعل الحديث غير واحد من الحفاظ بالانقطاع، إلا أنه مشهور الأصل عند جماعة ⦗٥٨٠⦘ العلماء، تلقوه بالقبول، وبنوا عليه كثيرًا من فروعهم.\nوقال البيهقي: روي من أوجه بأسانيد مراسيل إذا جمع بينها صار الحديث قويًا. وأخرجه أبو داود رقم (٣٥١١) في البيوع، باب إذا اختلف البيعان والمبيع قائم، والنسائي ٧/٣٠٢، ٣٠٣ في البيوع، باب اختلاف المتبايعين في الثمن، من طريق عبد الرحمن بن قيس بن محمد بن الأشعث عن أبيه عن جده قال: قال عبد الله بن مسعود: سمعت رسول الله ﷺ يقول: \" إذا اختلف البيعان وليس بينهما بينة، فهو ما يقول رب السلعة أو يترك \" وصححه الحاكم وحسنه البيهقي، وأعله ابن القطان بجهالة عبد الرحمن وأبيه وجده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه أحمد (١/٤٦٦) (٤٤٤٤) قال عبد الله بن أحمد: قرأت على أبي: حدثنا يحيى بن سعيد. والترمذي (١٢٧٠) قال: حدثنا قتيبة، قال: حدثنا سفيان.\nكلاهما - يحيى، وسفيان- عن ابن عجلان، عن عون بن عبد الله، فذكره.\n* قال الترمذي: هذا حديث مرسل، عون بن عبد الله لم يدرك ابن مسعود.\nقلت: ذكره مالك (٢/٦٧١) في البيوع - باب بيع الخيار.","vol":"1","page":579},{"text":"٤١٣ - (د) أبو الوضيء [عباد بن نُسيب]- ﵀ - قال: غَزَوْنا غَزْوَةً لنا، فَنَزَلْنَا منزِلًا، فباع صاحبٌ لنا فرسًا بغلام، ثم أقاما بقيةَ يومِهما وليلتِهما، فلما أصبحنا من الغدِ حَضَرَ الرحِيلُ، فقام إلى فرسِهِ يُسْرِجُه، فنَدِم، فأتى الرجلَ وأخذه بالبيع، فأبى الرجلُ أنْ يدفعَه إليه، فقال: بيني وبينك أبو بَرْزَةَ، صاحبُ رسول الله - ﷺ -، فأتيا أبا بَرْزَةَ في ناحية العسكرِ، فقالا له هذه القصة، قال: أتَرْضَيَان أنْ أقْضِيَ بينكما بقضاء رسول الله - ﷺ -؟ قال رسولُ الله - ﷺ -: «البَيِّعان بالخيار ما لم يتفرقا» .\nقال هشام بن حَسَّان: حَدَّثَ جميلُ بنُ مُرَّةَ أنه قال: ما أراكُما افْتَرَقْتُما. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٥٧) في البيوع، باب خيار المتبايعين، وإسناده صحيح، وأخرجه ابن ماجة رقم (٢١٨٢) في التجارات مختصرًا بدون القصة، قال المنذري في مختصره: رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٥) قال: حدثنا أبو كامل. وأبو داود (٣٤٥٧) قال: حدثنا مسدد. وابن ماجة (٢١٨٢) قال: حدثنا أحمد بن عبدة، وأحمد بن المقدام.\nأربعتهم - أبو كامل، ومسدد، وأحمد بن عبدة، وأحمد بن المقدام- عن حماد بن زيد، عن جميل بن مرة، عن أبي الوضيء، فذكره.\nقلت: قال المنذري في مختصر أبي داود: رجاله ثقات.","vol":"1","page":580},{"text":"٤١٤ - (س) سمرة بن جندب - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «البيِّعان بالخيار حتى يتفرَّقا، ويأخذَ كُلُّ واحد منهما من البيع ما هَوِيَ، ويَتَخَايَرانِ ثَلاثَ مَرَّاتٍ» . وفي أخرى: «ما رضيَ صاحبُه أوْ هَوِيَ» . ⦗٥٨١⦘ أخرجه النسائي (١) .\n_________\n(١) ٧/٢٥١ في البيوع، باب وجوب الخيار للمتبايعين قبل افتراقهما، ذكر الاختلاف على عبد الله بن دينار، وأخرجه ابن ماجة رقم (٢١٨٣) ورجاله ثقات، لكن الحسن لم يسمع من سمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٢) قال: حدثنا إسماعيل، قال: حدثنا سعيد. وفي (٥/١٧) قال: حدثنا عبد الرحمن بن مهدي، عن حماد بن سلمة، وفي (٥/١٧، ٢٢) قال: حدثنا عفان، قال: حدثنا همام. وفي (٥/٢١) قال: حدثنا عبد الصمد، وعفان قالا: حدثنا شعبة، وفي (٥/٢٢، ٢٣) قال: حدثنا إسماعيل، ومحمد بن جعفر، قالا: حدثنا سعيد. وابن ماجة (٢١٨٣) قال: حدثنا محمد بن يحيى، وإسحاق بن منصور قالا: حدثنا عبد الصمد قال: حدثنا شعبة. والنسائي (٧/٢٥١) قال: أخبرنا عمرو بن علي، قال: حدثنا معاذ بن هشام، قال: حدثني أبي (ح) وأخبرني محمد بن إسماعيل بن إبراهيم، قال: حدثنا يزيد، قال: أنبأنا هَمّام.\nخمستهم - سعيد، وحماد، وهمام، وشعبة، وهشام - عن قتادة، عن الحسن، فذكره.\nقلت: رواية الحسن عن سمرة، مختلف فيها، راجع حديث العقيقة من فتح الباري.","vol":"1","page":580},{"text":"<span data-type=\"title\" id=toc-161>الباب السادس: في الشفعة</span>\n٤١٥ - (خ م ت د س) جابر بن عبد الله - ﵄ - قال: «قَضَى رسولُ الله - ﷺ - بالشُّفْعَةِ في كل ما لم يُقْسَم، فإذا وقعت الحدودُ وصُرِفَتِ الطُّرُقُ فلا شُفْعَة» . هذه رواية البخاري والترمذي وأبو داود.\nوأخرجه مسلم، وهذا لَفْظُهُ، قال: «قَضَى رسولُ الله - ﷺ - بالشُّفعة في كل شِرْكَةٍ لم تُقْسَم، رَبْعَةٍ أو حائطٍ، لا يَحِلُّ له أن يبيعَ حتَّى يُؤذِنَ شَريكه، فإنْ شاء أخذَ، وإن شاء تركَ، وإذا باع ولم يُؤذِنْهُ فهو أحقُّ به» (١) .\nوفي أخرى له قال: «الشفعة في كل شِرْكٍ من أرضٍ، أو رَبْعٍ ⦗٥٨٢⦘ أو حائطٍ، لا يصْلُح أنْ يَبِيعَ حتى يَعْرِضَ على شريكه، فيأخُذَ أو يَدَعَ، فإن أبى فشريكه أحق به، حتى يُؤْذِنَه» .\nوافقه أبو داود أيضًا على روايته الأولى.\nوأخرجه الترمذي أيضًا قال: «مَنْ كان له شريكٌ في حائط، فلا يبيع نصيبَهُ من ذلك حتى يَعْرِضَهُ على شريكه» .\nوفي أخرى للترمذي وأبي داود: أن رسولَ اللَّهِ - ﷺ - قال: «الجارُ أحَّقُّ بشُفْعَةِ جارِهِ، يُنتَظَرُ بها، وإن كان غائبًا، إذا كانَ طريقُهما واحدًا» .\nوفي أخرى للترمذي قال: «جارُ الدار أحق بالدار» . وأخرج النسائي روايتي مسلم.\nوله في أخرى: «أيُّكم كانتْ له أرضٌ، أو نَخْلٌ، فلا يَبِعْها حتى يَعْرِضَها على شريكه» .\nوله في أخرى: «قضى رسولُ الله - ﷺ - بالشفعة والجِوَار» .\nرأيتُ الْحُمَيْدِيَّ - ﵀ - قد جعل هذا الحديث في كتابه «الجمع بين الصحيحين» . من أفراد البخاري، وأفراد مسلم، ولم يذكره في المتفق عليه، وما أعلم السببَ في ذلك، لعله قد عرف فيه ما لم نَعْرِفْهُ (٢) . ⦗٥٨٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الشُّفعة: عند الشافعي - ﵀ -: لا تثبت إلا في الشركة، وعند أبي حنيفة - ﵀ - تثبت للشريك والجار، وأصل الشفعة: هو الزيادة، وهو أن يشفعك فيما يشتري حتى تضمه إلى ما عندك، فتزيده عليه، أي: كان واحدًا، فضممت إليه ما زاد وجعلته به شفعًا.\nربعة: الرَّبع والربعة: المنزل.\n_________\n(١) قال الحافظ في الفتح ٤/٣٦٠ بعد أن أورد رواية مسلم هذه: وقد تضمن هذا الحديث ثبوت الشفعة في المشاع، وصدره يشعر بثبوتها في المنقولات، وسياقه يشعر باختصاصها بالعقار وبما فيه العقار، وقد أخذ بعمومها في كل شيء مالك في رواية وهو قول عطاء، وعن أحمد تثبت في الحيوانات دون غيرها من المنقولات. وروى البيهقي من حديث ابن عباس مرفوعًا \" الشفعة في كل شيء \" ورجاله ثقات إلا أنه أعل بالإرسال، وأخرج الطحاوي له شاهدًا من حديث جابر بإسناد لا بأس برواته.\n(٢) البخاري ٤/٣٦٠ في الشفعة، باب الشفعة فيما لم يقسم، وفي البيوع، باب بيع الشريك من شريكه، وباب بيع الأرض والدور والعروض مشاعًا، وفي الشركة، باب الشركة في الأرضين، وباب إذا قسم الشركاء الدور أو غيرها، وفي الحيل، باب الهبة والشفعة، وأخرجه مسلم رقم (١٦٠٨) في المساقاة، باب الشفعة، والترمذي رقم (١٣٧٠) في الأحكام، باب إذا حدت الحدود فلا شفعة ⦗٥٨٣⦘ ورقم (١٣٦٩) في الأحكام، باب الشفعة للغائب، ورقم (١٣١٢) في البيوع، باب ما جاء في أرض المشترك يريد بعضهم بيع نصيب بعض، وأبو داود رقم (٣٥١٣) و(٣٥١٤) في البيوع، باب في الشفعة، والنسائي ٧/٣٠١ في البيوع، باب بيع المشاع، و٣١٩، ٣٢٠، باب الشركة في النخيل، و٣٢١، باب الشركة في الرباع، وباب ذكر الشفعة وأحكامها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٢٧٢)، وأحمد (٣/٣٠٧)، وابن ماجة (٢٤٩٢) قال: حدثنا هشام بن عمار، ومحمد بن الصبّاح. والنسائي (٧/٣١٩) قال: أخبرنا قتيبة، خمستهم -الحميدي، وأحمد، وهشام، وابن الصبّاح، وقتيبة- قالوا: حدثنا سفيان بن عيينة.\n٢ - وأخرجه أحمد (٣/٣١٠) قال: حدثنا زياد بن عبد الله البكائي، وفي (٢/٣٨٢) قال: حدثنا يزيد. كلاهما - البكائي، ويزيد- عن حجاج بن أرطاة.\n٣ - وأخرجه أحمد (٣/٣١٢) قال: حدثنا هاشم، وحسن بن موسى، وفي (٣/٣٩٧) قال: حدثنا يحيى ابن بُكير. ومسلم (٥/٥٧) قال: حدثنا أحمد بن يونس. (ح) وحدثنا يحيى بن يحيى. خمستهم - هاشم، وحسن، ويحيى بن بكير، وأحمد بن يونس، ويحيى بن يحيى- عن زُهير.\n٤ - وأخرجه أحمد (٣/٣١٦) قال: حدثنا إسماعيل، والدارمي (٢٦٣١) قال: أخبرنا محمد بن العلاء، قال: حدثنا عبد الله بن إدريس، ومسلم (٥/٥٧) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال الآخران: حدثنا عبد الله بن إدريس. وفي (٥/٥٧) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب، وأبو داود (٣٥١٣) قال: حدثنا أحمد بن حنبل، قال: حدثنا إسماعيل بن إبراهيم، والنسائي (٧/٣٠١) قال: أخبرنا عمرو بن زرارة، قال: أنبأنا إسماعيل، وفي (٧/٣٢٠) قال: أخبرنا محمد بن العلاء، قال: أنبأنا ابن إدريس، وفي الكبرى (تحفة المزيّ) (٢٨٠٦) عن يوسف بن سعيد، عن حجاج بن محمد. أربعتهم - إسماعيل، وابن إدريس، وابن وهب، وحجاج بن محمد- عن ابن جريج.\nأربعتهم - سفيان، والحجاج بن أرطأة، وزهير، وابن جريج- عن أبي الزبير، فذكره.","vol":"1","page":581},{"text":"٤١٦ - (ت د) أنس بن مالك وسمرة بن جندب - ﵄ - أن رسولَ اللَّهِ - ﷺ - قال: «جَارُ الدَّارِ أحقُّ بالدار» أخرجه الترمذي، وفي رواية أبي داود عن سَمُرة قال: قال النبي - ﷺ -: «جار الدار أحقُّ بدار الجار والأرض» (١) .\n_________\n(١) أبو داود رقم (٣٥١٧) في البيوع والإجارات، باب الشفعة، والترمذي رقم (١٣٦٨) في الأحكام من طريق الحسن عن سمرة. وقال الترمذي: حديث حسن صحيح، وصححه ابن حبان رقم (١١٥٣) من حديث سعيد بن أبي عروبة عن قتادة عن أنس، وله شاهد عند أحمد في المسند ٤/٣٨٨ من حديث قتادة عن عمرو بن شعيب عن الشريد بن سويد الثقفي أن النبي ﷺ قال: \" جار الدار أحق بالدار من غيره \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٥/٨) قال: حدثنا بهز، وعفان قالا: حدثنا همام. وفي (٥/١٢) قال: حدثنا عبد الوهاب الخفاف، قال: حدثنا سعيد. وفي (٥/١٣) قال: حدثنا إسماعيل، عن سعيد. وفي (٥/١٧) قال: حدثنا عبد الرحمن، عن حماد بن سلمة. وفي (٥/١٨) قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة. (ح) وأبو داود، قال: أخبرنا هشام. وفي (٥/١٨) قال: حدثنا عفان، قال: حدثنا همام. وأبو داود (٣٥١٧) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا شعبة، والترمذي (١٣٦٨) قال: حدثنا علي بن حُجر، قال: حدثنا إسماعيل بن عُلية، عن سعيد، والنسائي في الكبرى (تحفة الأشراف) (٤٥٨٨) عن إسماعيل بن مسعود، عن بشر بن المُفَضّل، عن شعبة. (ح) وعن إسحاق بن إبراهيم، عن عيسى بن يونس، عن سعيد. خمستهم - همام، وسعيد، وحماد، وهشام، وشعبة- عن قتادة.\n٢ - وأخرجه أحمد (٥/٢٢) قال: حدثنا عفان، قال: حدثنا حماد، عن قتادة، وحميد.\n٣ - وأخرجه النسائي في الكبرى (تحفة الأشراف) (٤٦١٠) عن أبي زرعة عبيد الله بن عبد الكريم الرازي، عن عبد الرحيم بن مُطَرِّف، عن عيسى بن يونس، عن شعبة، عن يونس بن عبيد.\nثلاثتهم - قتادة، وحميد، ويونس بن عبيد- عن الحسن، فذكره.\nقلت: تقدم الكلام في رواية الحسن عن سمرة.","vol":"1","page":583},{"text":"٤١٧ - (د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: ⦗٥٨٤⦘ «إذا قُسِمَتِ الأرضُ وحُدِّدَتْ، فلا شُفعَةَ فيها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥١٥) في البيوع، باب في الشفعة، ورجاله ثقات، وأخرجه ابن ماجة رقم (٢٤٩٧) وانظر التعليق على الحديث رقم (٤٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول: أخرجه ابن ماجة (٢٤٩٧) قال: حدثنا محمد بن يحيى، وعبد الرحمن بن عمر. قالا: حدثنا أبو عاصم. (ح) وحدثنا محمد بن حماد الطهراني. قال: حدثنا أبو عاصم. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٣٢٤١) عن سليمان بن داود، عن عبد الملك بن عبد العزيز بن الماجشون.\nكلاهما - أبو عاصم النبيل، وعبد الملك- عن مالك بن أنس، عن الزهري، عن سعيد بن المسيب، وأبي سلمة ابن عبد الرحمن، فذكراه.\n* في رواية محمد بن حماد الطِّهْراني. قال أبو عاصم: سعيد بن المسيب مرسل، وأبو سلمة، عن أبي هريرة متصل.\n* وأخرجه أبو داود (٣٥١٥) قال: حدثنا محمد بن يحيى بن فارس. قال: حدثنا الحسن بن الربيع. قال: حدثنا ابن إدريس، عن ابن جريج، عن ابن شهاب، عن أبي سلمة، أو عن سعيد بن المسيب، أو عنهما جميعًا، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «إذا قسمت الأرض وحدت فلا شفعة فيها» .\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (١٠/١٣٢٤١) عن الحارث بن مسكين، عن ابن القاسم، عن مالك، عن ابن شهاب، عن سعيد، وأبي سلمة، فذكراه، مرسلًا.\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (١٠/١٣٢٤١) عن محمد بن حاتم، عن سُويد بن نصر، عن عبد الله بن المبارك، عن مالك، ومعمر، كلاهما عن الزهري، أن النبي -ﷺ- قضى بالشفعة فيما لم يقسم.\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (١٠/١٣٢٤١) عن قُتيبة، عن بكر بن مُضَر، عن جعفر بن ربيعة، عن بكير بن الأشج، عن ابن المسيب، قوله.\nقلت: قال البيهقي: المحفوظ - روايته عن أبي سلمة - يعني الزهري - عن جابر موصولًا، وعن ابن المسيب عن النبي -ﷺ-، وما سوى ذلك شذوذ ممن رواه.","vol":"1","page":583},{"text":"٤١٨ - (ت) عبد الله بن عباس - ﵄ -: أن رسولَ اللَّهِ - ﷺ - قال: «الشريك شفيعٌ، والشُّفعةُ في كل شيء» . أخرجه الترمذي (١) .\nقال: وقد رُوي عن ابن أبي مُلَيْكَةَ (٢) عن النبي - ﷺ - مرسلًا. وهو أصح.\n_________\n(١) رقم (١٣٧١) في الأحكام، باب ما جاء أن الشريك شفيع، وأخرجه الطحاوي في شرح معاني الآثار في الشفعة ٢/٢٦٨ ورجاله ثقات إلا أنه أعل بالإرسال كما قال الترمذي، وأخرج الطحاوي له شاهدًا من حديث جابر. قال الحافظ في \" الفتح \": بإسناد لا بأس برواته.\n(٢) هو عبد الله بن عبيد الله بن أبي مليكة - زهير - بن عبد الله بن جدعان، أبو بكر، ويقال: أبو محمد التيمي المكي، كان قاضيًا لابن الزبير ومؤذنًا له. روى عن العبادلة الأربعة، وعبد الله ابن جعفر بن أبي طالب، وعبد الله بن السائب المخزومي، والمسور بن مخرمة، وأبي محذورة، وأسماء وعائشة ابنتي أبي بكر وغيرهم ﵃ قال البخاري: قال ابن أبي مليكة: أدركت ثلاثين من الصحابة. مات سنة سبع عشرة ومائة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول: أخرجه الترمذي (١٣٧١) قال: حدثنا يوسف بن عيسى. والنسائي في الكبرى (تحفة الأشراف) (٥٧٩٥) عن إسحاق بن إبراهيم.\nكلاهما - يوسف، وإسحاق- عن الفضل بن موسى، عن أبي حمزة السكري، عن عبد العزيز بن رُفَيع، عن ابن أبي مُليكة، فذكره.\n* أخرجه الترمذي (١٣٧١) قال: حدثنا هنّاد، قال: حدثنا أبو بكر بن عياش. (ح) وحدثنا هناد، قال: حدثنا أبو الأحوص، والنسائي في الكبرى (تحفة الأشراف) (٥٧٩٥) عن محمد بن علي بن ميمون الرقي، عن محمد بن يوسف الفريابي، عن إسرائيل، ثلاثتهم - أبو بكر بن عياش، وأبو الأحوص، وإسرائيل- عن عبد العزيز بن رُفَيع، عن ابن أبي مليكة، مرسل (ليس فيه ابن عباس) .","vol":"1","page":584},{"text":"٤١٩ - (خ د س) عمرو بن الشريد (١): قال: وقفتُ على سعد بن أبي وقَّاص، فجاء الْمِسْوَرُ بن مَخْرَمَة، فوضع يدَهُ على إحدى مَنْكِبيَّ، إذ جاء أبو رافع مولى النبي - ﷺ -، فقال: يا سعدُ، ابْتعْ مِني بَيتي في دارك، فقال سعدٌ: والله ما أبتاعها، فقال الْمِسْورُ: والله لَتَبْتَاعَنَّها، فقال سعدٌ: والله لا أزيد على ⦗٥٨٥⦘ أربعة آلاف مَنَجَّمَةً، أو مقطَّعَةً. قال أبو رافع: لقد أُعطيتُ بها خمسمائة دينار، ولولا أني سمعتُ رسولَ الله - ﷺ - يقول: «الجار أحق بِصَقَبِهِ» لما أعطيتُهَا بأربعة آلاف، وأنا أعْطَى بها خمسمائة دينار، فأعطاها إياه، ومنهم من قال: بيتًا، وفي رواية مختصرًا: «الجار أحَقُّ بِصَقَبِه» . أخرجه البخاري.\nوفي رواية أبي داود: سَمعَ أبا رافع، سَمِعَ النبي - ﷺ - يقول: «الجار أحق بصَقَبه» . وأخرج النسائي المسند فقط (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n منجمة: تنجيم الدين: هو أن يقرر عطاءَه في أوقات معلومة.\nالجار أحق بصقبه: الصقَب: القرب والملاصقة، فإن حملته على الجوار، فهو مذهب أبي حنيفة، وإن حملته على الشركة، فهو مذهب الشافعي، والسقب بالسين: مثله.\nوالجار: يقع في اللغة على أشياء متعددة:\nمنها: الشريك، ومنها الملاصق.\nوقول النبي -ﷺ-: «الشُّفْعَة فيما لم يقسم، فإذا وقعت الحدود، وصرفت ⦗٥٨٦⦘ الطرق فلا شفعة»، يدل على حصر الشفعة في الشركة؛ لأن الجار لا يقاسم، وإنما يقاسم الشريك.\n_________\n(١) ابن سويد الثقفي، أبو الوليد الطائفي. روى عن أبيه وأبي رافع، وسعد بن أبي وقاص، وابن عباس، والمسور بن مخرمة وآخرين، أخرج حديثه البخاري ومسلم. قال العجلي: حجازي تابعي ثقة، وذكره ابن حبان في الثقات.\n(٢) البخاري ٤/٣٦٠، ٣٦١ في الشفعة باب عرض الشفعة على صاحبها قبل البيع، وفي الحيل، باب في الهبة والشفعة، وباب احتيال العامل ليهدى له، وأبو داود رقم (٣٥١٦) في البيوع، باب في الشفعة، والنسائي ٧/٣٢٠ في البيوع، باب ذكر الشفعة وأحكامها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٥٢) قال: حدثنا سفيان، وأحمد (٦/١٠، ٣٩٠) قال: حدثنا سفيان. وأحمد أيضًا عن عبد الرحمن، -هو ابن مهدي-، عن سفيان، هو الثوري، والبخاري (٣/١١٤) قال: حدثنا المكي بن إبراهيم، قال: أخبرنا ابن جريج، وفي (٩/٣٥) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان، وفي (٩/٣٥) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. وفي (٩/٣٦) قال: حدثنا أبو نُعيم. قال: حدثنا سفيان. وفي (٩/٣٧) قال: حدثنا مُسَدَّد. قال: حدثنا يحيى، عن سفيان، وأبو داود (٣٥١٦) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا سفيان. وابن ماجة (٢٤٩٥) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد، قالا: حدثنا سفيان بن عيينة. وفي (٢٤٩٨) قال: حدثنا عبد الله بن الجراح. قال: حدثنا سفيان بن عيينة. والنسائي (٧/٣٢٠) قال: أخبرنا علي بن حُجر. قال: حدثنا سفيان. وفي الكبرى (تحفة الأشراف) (٩/١٢٠٢٧) عن محمود بن غيلان، عن أبي نُعيم، عن سفيان الثوري.","vol":"1","page":584},{"text":"٤٢٠ - (س) الشريد - ﵁ -: أنَّ رجلًا قال: يا رسول الله، أرْضِي لَيْس لأحدٍ فيها شَرِكَةٌ، ولا قِسمةٌ إلا الجوار، فقال رسولُ الله - ﷺ -: «الجار أحقُّ بسقَبِه» . أخرجه النسائي (١) .\n_________\n(١) ٧/٣٢٠ في البيوع، باب ذكر الشفعة وأحكامها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١ - أخرجه أحمد (٤/٣٨٩) قال: حدثنا عبد الوهاب بن عطاء، قال: أخبرنا حُسين المُعلم. (ح) وحدثنا روح، قال: حدثنا حسين المعلم. (ح) والخفاف، قال: أخبرنا حسين. وفي (٤/٣٩٠) قال: حدثنا يحيى بن سعيد، عن حسين المعلم. وابن ماجة (٢٤٩٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن حسين المعلم، والنسائي (٧/٣٢٠) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا عيسى بن يونس، قال: حدثنا حسين المعلم، وفي الكبرى (تحفة الأشراف) (٤٨٤٠) عن إسحاق بن إبراهيم، عن الوليد بن مُسلم، عن ابن جُريج. كلاهما - حسين المعلم، وابن جريج- عن عَمرو بن شعيب.\n٢ - وأخرجه أحمد (٤/٣٨٩) قال: حدثنا إسحاق بن سليمان، (ح) وأبو عامر. والنسائي في الكبرى (تحفة الأشراف) (٤٨٤٠) عن محمد بن عبد الله بن عمار، عن المُعافى بن عمران، (ح) وعن محمد بن بشار، عن عبد الرحمن بن مهدي. (ح) وعن محمد بن علي بن ميمون، عن الفِريابي، عن سفيان. خمستهم -إسحاق، بن سليمان، وأبو عامر، والمُعافى بن عمران، وابن مهدي، وسفيان- عن عبد الله بن عبد الرحمن ابن يعلى الطائفي.\n٣- وأخرجه النسائي في الكبرى (تحفة الأشراف) (٤٨٤٠) عن محمد بن حاتم، عن سويد بن نصر، عن عبد الله بن مَعْمَر، عن إبراهيم بن ميسرة.\nثلاتهم - عمرو بن شعيب، وعبد الله بن عبد الرحمن بن يعلى، وإبراهيم بن ميسرة- عن عمرو بن الشريد، فذكره.\n* أخرجه النسائي في الكبرى (تحفة الأشراف) (٤٨٤٠) عن زكريا بن يحيى، عن محمد بن عُبَيد بن حساب، عن إسماعيل بن إبراهيم، عن ابن جريج، عن عمرو بن شعيب، عن عمرو بن الشريد قال: قال النبي - ﷺ -: «الجارُ أحقُّ بسقبه» ولم يقل: عن أبيه.\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (٤٨٤٠) عن زكريا بن يحيى، عن أبي معمر، إسماعيل بن إبراهيم الهُذَلي، عن هشيم، عن منصور، عن الحكم، عن عمرو بن شعيب، عن رجل من آل الشَّريد، قال: قال النبي - ﷺ - ... فذكره.\n* في رواية سفيان: قال: عن يعلى بن عبد الرحمن.\n* وأخرجه أحمد (٤/٣٨٨) قال: حدثنا عفان، قال: حدثنا همام، قال: أخبرنا قتادة، عن عمرو بن شعيب، عن الشريد بن سويد «فذكره بنحوه»، ولم يذكر بين عمرو بن شعيب، وابن الشريد أحدًا.","vol":"1","page":586},{"text":"٤٢١ - (ط) عثمان بن عفان - ﵁ - قال: «إذا وقعت الحدود في الأرض فلا شُفْعَةَ فيها، ولا شُفعة في بئرٍ، ولا فَحْل النَّخْلِ» أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فحل النخل: وفُحَّالُهُ: هو الذكر الذي يُلَقِّحون منه الإناث، وقيل: لا يقال فيه: إلا فُحَّالُ النخل، وإنما لم تثبت فيه الشفعة؛ لأن القوم كانت تكون لهم نخيل في حائط، فيتوارثونها ويقتسمونها، ولهم فحل يلقحون منه نخيلهم، فإذا باع أحدهم نصيبه المقسوم من ذلك الحائط بحقوقه من الفُحَّال وغيره، فلا شفعة للشركاء في الفحال في حقه منه؛ لأنه لا ينقسم، ويجمع الفحل على فحولٍ، والفُحَّال على فحاحيل، وكذلك البئر تكون لجماعة يسقون منها نخيلهم، فإذا باع أحدهم سهمه من النخيل، فلا شفعة للشركاء في سهمه من البئر؛ لأنها لا تنقسم.\n_________\n(١) ٢/٧١٧ في الشفعة، باب ما لا تقع فيه الشفعة، ورجاله ثقات لكن في سنده انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك [١٤٥٩] كتاب الشفعة- باب ما لا تقع فيه الشفعة: عن محمد بن عمارة، عن أبي بكر بن حزم أن عثمان «فذكر الأثر» .","vol":"1","page":586},{"text":"٤٢٢ - (ط س) سعيد بن المسيب وأبو سلمة بن عبد الرحمن - رحمهما الله - أنَّ رسول الله - ﷺ -: قَضَى بالشفعة فيما لم يُقْسَمْ بين الشركاء، فإذا وَقَعتِ الحدود بينهم؛ فلا شفعة فيه.\nأخرجه «الموطأ»، وأخرجه النسائي عن أبي سلمة وحده (١) .\n_________\n(١) الموطأ ٢/٧١٨ في الشفعة، باب ما تقع فيه الشفعة، والنسائي ٧/٣٢٦ في البيوع، باب ذكر الشفعة وأحكامها مرسلًا ورجاله ثقات، وقال الحافظ في \"الفتح \" ٤/٣٦٠: اختلف على الزهري في هذا الإسناد، فقال مالك عنه عن أبي سلمة وابن المسيب، كذا رواه الشافعي وغيره، ورواه أبو عاصم والماجشون عنه، فوصله بذكر أبي هريرة، أخرجه البيهقي، ورواه ابن جريج عن الزهري كذلك، لكن قال: عنهما أو عن أحدهما، أخرجه أبو داود، والمحفوظ روايته عن أبي سلمة عن جابر موصولًا، وعن ابن المسيب عن النبي ﷺ مرسلًا، وما سوى ذلك شذوذ ممن رواه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك [١٤٥٧] كتاب البيوع - باب ما تقع فيه الشفعة: عن ابن شهاب عن سعيد ابن المسيب، وأبي سلمة «فذكراه» .\nقال ابن عبد البر: مرسل عن مالك لأكثر رواة الموطأ وغيرهم ووصله عنه عبد الملك بن الماجشون وأبو عاصم النبيل، ويحيى بن أبي قتيلة. وابن وهب بخلف عنه فقالوا: عن أبي هريرة.\nوذكر الطحاوي أن قتيبة وصله أيضًا عن مالك فالله أعلم.\nوكذا اختلف فيه رواية ابن شهاب فرواه ابن إسحاق عنه عن سعيد وحده عن أبي هريرة، ويونس عنه عن سعيد وحده مرسلًا، ورواه معمر الزهري عن أبي سلمة، عن جابر، قال أحمد: رواية معمر حسنة. وقال ابن معين: رواية مالك أحب إليّ وأصح، يعني مرسلًا عن سعيد وأبي سلمة. أه. شرح الموطأ للزرقاني (٣/٤٧٧، ٤٧٨) .\nقلت: راجع التعليق على الحديث رقم [٤١٧] .","vol":"1","page":587},{"text":"<span data-type=\"title\" id=toc-162>الباب السابع: في السلم</span>\n٤٢٣ - (خ م ت د س) عبد الله بن عباس - ﵄ - قال: قَدِمَ رسول الله - ﷺ - المدينة، وهم يُسْلِفُون في التمر (١) العامَ والعامَيْنِ، فقال لهم: «مَنْ أسْلَفَ في تمر، ففي كَيْلٍ مَعْلُومٍ، أو وزْنٍ معلومٍ، إلى أجَلٍ معلوم» . وفي أخرى: «ووزن معلوم» هذه رواية البخاري ومسلم. ⦗٥٨٨⦘\nوفي رواية الترمذي مثله، إلا أنه لم يذكر «العامَ والعامَين»، وقال: «ووَزْنٍ معلوم» . وفي رواية أبي داود نحوه. وللبخاري في رواية نحوه، وقال: «السنتين والثلاث» وأخرجه النسائي وقال: «السنتين والثلاث» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n السلم: والسلف واحد، يقال: سَلَم وأسلم بمعنى، إلا أن السلف يكون أيضًا قرضًا.\n_________\n(١) قال علي القاري: الجملة حالية، والإسلاف: إعطاء الثمن في بيع إلى مدة، أي: يعطون الثمن في الحال، ويأخذون السلعة في المآل.\n(٢) البخاري ٤/٣٥٥ في السلم، باب السلم في كيل معلوم، وباب السلم في وزن معلوم، وباب السلم إلى أجل معلوم، وأخرجه مسلم رقم (١٦٠٤) في المساقاة، باب السلم، والترمذي رقم (١٣١١) في البيوع، باب ما جاء في السلف في الطعام والتمر، وأبو داود رقم (٣٤٦٣) في الإجارة، باب في السلف، والنسائي ٧/٢٩٠ في البيوع، باب السلف في الثمار، وأخرجه ابن ماجة في التجارات رقم (٢٢٨٠) باب السلف في كيل معلوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥١٠) قال: حدثنا سفيان (ابن عيينة) . وأحمد (١/٢١٧) (١٨٦٨) قال: حدثني إسماعيل ابن إبراهيم. وفي (١/٢٢٢) (١٩٣٧) قال: حدثنا سفيان (ابن عيينة) . وفي (١/٢٨٢) (٢٥٤٨) قال: حدثنا عفان، قال: حدثنا عبد الوارث. وفي (١/٣٥٨) (٣٣٧٠) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان (الثوري) . وعبد بن حُميد (٦٧٦) قال: حدثنا يزيد بن هارون، قال: أخبرنا سفيان الثوري، والدارمي (٢٥٨٦) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان (الثوري) . والبخاري (٣/١١١) قال: حدثنا عمرو بن زُرارة، قال: أخبرنا إسماعيل بن عُلَيَّة. وفي (٣/١١١) قال: أخبرنا محمد، قال: أخبرنا إسماعيل. وفي (٣/١١١) قال: حدثنا صدقة، قال: أخبرنا ابن عيينة. وفي (٣/١١١) قال: حدثنا علي، قال: حدثنا سفيان (ابن عيينة) . وفي (٣/١١١) قال: حدثنا قُتيبة، قال: حدثنا سفيان (ابن عُيينة) وفي (٣/١١٣) قال: حدثنا أبو نُعيم، قال: حدثنا سفيان (الثوري) ومسلم (٥/٥٥) قال: حدثنا يحيى بن يحيى، وعمرو الناقد، قال عمرو: حدثنا، وقال يحيى: أخبرنا سفيان بن عيينة. (ح) وحدثنا شَيْبان بن فَرُّوخ، قال: حدثنا عبد الوارث. وفي (٥/٥٦) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وإسماعيل بن سالم، جميعًا عن ابن عيينة. (ح) وحدثنا أبو كُريب، وابن أبي عمر، قالا: حدثنا وكيع (ح) وحدثنا محمد ابن بشار، قال: حدثنا عبد الرحمن بن مهدي، كلاهما عن سفيان (الثوري) . وأبو داود (٣٤٦٣) قال: حدثنا عبد الله بن محمد النُّفيلي، قال: حدثنا سفيان (ابن عيينة) . وابن ماجة (٢٢٨٠) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان بن عيينة، والترمذي (١٣١١) قال: حدثنا أحمد بن منيع، قال: حدثنا سفيان (ابن عيينة) . والنسائي (٧/٢٩٠) قال: أخبرنا قُتيبة بن سعيد، قال: حدثنا سفيان (ابن عيينة) .\nأربعتهم - سفيان بن عيينة، وإسماعيل بن إبراهيم بن عُلية، وعبد الوارث، وسفيان الثوري- عن ابن أبي نَجيح، عن عبد الله بن كثير، عن أبي المنهال، فذكره.","vol":"1","page":587},{"text":"٤٢٤ - (خ د س) محمد بن أبي المجالد - ﵀ (١) -: قال: اختلف عبد الله بن شَدَّادِ بن الهادِ، وأبو بُرْدَةَ في السَّلَف، فبعثوني إلى ابن أبي أوفَى، فسألتُه، فقال: إنَّا كُنَّا نُسْلِفُ على عهد رسول الله - ﷺ -، وأبي بكر وعمر في ⦗٥٨٩⦘ الحِنْطَة والشَّعير، والزَّبيب والتمر، وسألتُ ابنَ أبْزَى، فقال مثل ذلك.\nوفي أخرى، فقال ابنُ أبي أوْفَى: إنَّا كنا نُسْلِفُ نَبِيطَ أهلِ الشَّام في الحنطة والشعير والزبيب في كيلٍ معلوم، إلى أجل معلوم، قلتُ: إلى مَنْ كانَ أصْلُهُ عِنْدَه؟ فقال: ما كنا نسألهم عن ذلك. قال: ثم بعثاني إلى عبد الرحمن بن أبْزى، فسألتُه، فقال: «كان أصحاب النبي - ﷺ - يُسْلِفُون على عهدرسول الله - ﷺ - ولا نسألهم، ألَهُم حَرْثٌ، أم لا؟» هذه رواية البخاري.\nوأخرج أبو داود الرواية الأولى، وزاد فيها: «إلى قومٍ ما هو عندهم» .\nوفي أخرى له قال: «غزونا مع رسول الله - ﷺ - فكان يأتينا أنْبَاطٌ من أنباط الشام، فنُسْلِفُهم في البُرِّ والزبيب سِعْرًا معلومًا، وأجلًا معلومًا»، فقيل له: ممَّنْ له ذلك؟ قال: «ما كُنَّا نسألهم» .\nوأخرج النسائي الأولى والثانية، وزاد في الأولى «إلى قومٍ ما عندهم» (٢) . ⦗٥٩٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n نبيط: النبط والنبيط والأنباط: جيل من الناس معروفون (٣) .\nحرث: الحرث: الزرع.\n_________\n(١) في رواية أبي الوليد عن شعبة \" ابن أبي المجالد \": وسماه غيره عنه محمد بن أبي المجالد، ومنهم من أورده على الشك \" محمد أو عبد الله \" وذكر البخاري الروايات الثلاث، وأورده النسائي من طريق أبي داود الطيالسي عن شعبة عن عبد الله، وقال مرة: محمد، وقد أخرجه البخاري من رواية عبد الواحد بن زياد، وجماعة عن أبي إسحاق الشيباني، فقال: عن محمد بن أبي المجالد، ولم يشك في اسمه، قال الحافظ: وكذلك ذكره البخاري في تاريخه في \" المحمديين \" وجزم أبو داود بأن اسمه عبد الله، وكذا قال ابن حبان ووصفه بأنه كان صهر مجاهد، وبأنه كوفي ثقة، وكان مولى عبد الله بن أبي أوفى، ووثقه أيضًا يحيى بن معين وغيره، وليس له في البخاري سوى هذا الحديث الواحد.\n(٢) البخاري ٤/٣٥٦ في السلم، باب السلم في وزن معلوم، وباب السلم إلى من ليس عنده أصل، وباب السلم إلى أجل معلوم، وأخرجه أبو داود رقم (٣٤٦٤) في الإجارة، باب في السلف، والنسائي ٧/٢٩٠ في البيوع، باب السلم في الزبيب. واستدل بهذا الحديث على صحة السلم إذا لم يذكر مكان القبض، وهو قول أحمد وإسحاق وأبي ثور، وبه قال مالك، وزاد: ويقبضه في مكان السلم، فإن اختلفا، فالقول قول البائع، وقال الثوري وأبو حنيفة والشافعي: لا يجوز السلم فيما له حمل ومؤنة، إلا أن يشترط في تسليمه مكانًا معلومًا. واستدل به على جواز السلم فيما ليس موجودًا في وقت السلم إذا أمكن وجوده في وقت حلول السلم، وهو قول الجمهور، ولا يضر انقطاعه قبل المحل وبعده عندهم، وقال أبو حنيفة: لا يصح فيما ينقطع قبله، ولو أسلم فيما يعم فانقطع في محله، لم ينفسخ البيع عند الجمهور، وفي وجه للشافعية: ينفسخ، واستدل على جواز التفرق في السلم قبل القبض لكونه لم يذكر في الحديث، وهو قول مالك إن كان بغير شرط، وقال الشافعي والكوفيون: يفسد بالافتراق قبل القبض، لأنه يصير من باب بيع الدين بالدين.\n(٣) كانوا ينزلون البطائح بين العراقين، وإنما سموا نبطًا لاستنبطاهم ما يخرج من الأرض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٣٥٤) قال: حدثنا محمد بن جعفر. (ح) وحدثنا حجاج. والبخاري (٣/١١١) قال: حدثنا أبو الوليد. (ح) وحدثنا يحيى، قال: حدثنا وكيع. وفي (٣/١١٢) قال: حدثنا حفص بن عُمر. وأبو داود (٣٤٦٤) قال: حدثنا حفص بن عمر. (ح) وحدثنا ابن كثير. وفي (٣٤٦٥) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى، وابن مهدي، وابن ماجة (٢٢٨٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، وعبد الرحمن بن مهدي. والنسائي (٧/٢٨٩) قال: أخبرنا عُبيدالله بن سعيد، قال: حدثنا يحيى. وفي (٧/٢٩٠) قال: أخبرنا محمود بن غَيلان، قال: حدثنا أبو داود، تسعتهم - محمد، وحجاج، وأبو الوليد، ووكيع، وحفص، وابن كثير، ويحيى، وابن مهدي، وأبو داود- عن شعبة.\n٢ - وأخرجه أحمد (٤/٣٨٠) قال: حدثنا هُشيم، والبخاري (٣/١١٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. وفي (٣/١١٢) قال: حدثنا إسحاق، قال: حدثنا خالد بن عبد الله. وفي (٣/١١٢) قال: حدثنا قُتيبة، قال: حدثنا جرير. وفي (٣/١١٤) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا سفيان. خمستهم -هشيم، وعبد الواحد، وخالد، وجرير، وسفيان- عن سليمان الشيباني.\nكلاهما - شعبة، والشَّيباني- عن محمد، أو عبد الله بن أبي المجالد، فذكره.\n* في رواية محمد بن جعفر، وحجاج، ويحيى بن سعيد، عن شعبة، قال: عن (عبد الله بن أبي المجالد) .\n* في رواية وكيع، عن شعبة، قال: عن (محمد بن أبي المجالد) .\n* في رواية حفص بن عمر، عن شعبة عند البخاري، قال: عن (محمد. أو عبد الله بن أبي المجالد) .\n* في رواية حفص بن عمر، وابن كثير عند أبي داود قال شعبة: (أخبرني محمد، أو عبد الله بن أبي المجالد) .\n* في رواية أبي الوليد الطيالسي، وابن مهدي عن شعبة. قال: عن (ابن أبي المجالد) .\n* في رواية أبي داود الطيالسي عن شعبة. قال: (عن ابن أبي المجالد. وقال مرة: عبد الله. وقال مرة: محمد) .\n* رواية سليمان الشيباني عن (محمد بن أبي المجالد) .\nك","vol":"1","page":588},{"text":"٤٢٥ - (د) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ -: «من سَلَّفَ في طَعَامٍ، أو في شيءٍ، فلا يَصْرِفه إلى غيره قبل أن يقبِضَه»\nأخرجه أبو داود (١) .إلا أن هذا لفظه: «مَنْ أسْلَفَ في شيءٍ فلا يصرفه إلى غيره» والأولى ذكرها رَزين.\n_________\n(١) رقم (٣٤٦٨) في الإجارة، باب السلف لا يحول، وأخرجه ابن ماجة رقم (٢٣٨٢) وفي سنده عطية بن سعد العوفي، قال المنذري: لا يحتج بحديثه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدًا: أخرجه أبو داود (٣٤٦٨) قال: حدثنا محمد بن عيسى، وابن ماجة (٢٢٨٣) قال: حدثنا محمد بن عبد الله ابن نمير.\nكلاهما -ابن عيسى، ومحمد بن عبد الله بن نمير- قالا: حدثنا شجاع بن الوليد أبو بدر، عن زياد بن خَيْثَمة، عن سعد - يعني الطائي-، عن عطية بن سعد، فذكره.\n* وأخرجه ابن ماجة (٢٢٨٣) قال: حدثنا عبد الله بن سعيد، قال: حدثنا شجاع بن الوليد، عن زياد بن خيثمة، عن عطية، عن أبي سعيد. ولم يذكر سعدًا الطائي.\nقلت: الراوي عن أبي سعيد، ضعفوه بشدة، وقد تكلم فيه.","vol":"1","page":590},{"text":"٤٢٦ - (خ) أبو البختري - ﵀ (١) -: قال: سألت ابنَ عمر عن السَّلَم في النخل، فقال: نهى رسول الله - ﷺ - عن بيع النَّخْلِ حتى يصلح، ونهى عن بيع الورِق نسَاءً بناجز. وسألت ابن عباس عن السَلَمِ في النخل، فقال: نهى النبي - ﷺ - عن بيع النخل حتى يؤكل منه، أو يأكل منه حتى يُوزن.\nوفي رواية قال: سألت ابن عمر عن السلم في النخل، فقال: نهى (٢) ⦗٥٩١⦘ عن بيع الثمر حتى يصْلُحَ، ونهى عن الذهب بالورِق نَسَاءً بناجِزٍ، وسألتُ ابن عباس، فقال: نهى النبي - ﷺ -.... وذكر الحديث -\nقال: قلت: ما يُوزنُ؟ قال رجل عنده: حتى يُحْزَر (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n نسأ: نسأت الشيء نساءً: أخرته، وكذلك أنسأته، والنُّسَأة بالضم: التأخير، وكذلك النسيئة، والنساء في الدَّين والعمر.\n_________\n(١) هو سعيد بن فيروز الطائي مولاهم الكوفي، روى عن أبيه وابن عباس وابن عمر، وأبي سعيد وأبي كبشة، وأبي برزة. وثقه أبو زرعة وابن معين، وقال أبو حاتم: ثقة صدوق. قتل في وقعة الجماجم مع ابن الأشعث سنة ثلاث وثمانين و\" البختري \" بفتح الباء والتاء المثناة.\n(٢) في الأصل والمطبوع: نهى عمر، والتصحيح من البخاري.\n(٣) البخاري ٤/٣٥٧، ٣٥٨ في السلم، باب السلم إلى من ليس عنده أصل، وباب السلم في النخل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١١٢) قال: حدثنا أبو الوليد. وفي (٣/١١٣) قال: حدثنا محمد بن بشار، قال: حدثنا غُنْدَر.\nكلاهما - أبو الوليد، وغُنْدَر- قالا: حدثنا شعبة، عن عمرو، عن أبي البَخْتَرِي، فذكره.","vol":"1","page":590},{"text":"٤٢٧ - (ط د) عبد الله بن عمر - ﵄ - قال: إنَّ رجلًا أسلَفَ في نخل، فلم يُخْرِجْ في تلك السنة شيئًا، فاختصما إلى النبي - ﷺ -، فقال: «بِمَ تَسْتَحِلُّ مالَهُ؟ ارْدُدْ عليه مَالَهُ»، ثم قال: «لا تُسْلِفُوا في النخلِ حتى يبْدُوَ صلاحُه» . هذه رواية أبي داود.\nوأخرجه «الموطأ» موقوفًا عليه، قال: لا بأسَ أنْ يُسْلِفَ الرجلُ الرجلَ في الطعام الموصوف بِسعرٍ معلوم، إلى أجلٍ مُسمّى، ما لم يكن ذلك في زَرْع لَمْ يبدُ صلاحُهُ، أو تَمرٍ لم يبدُ صلاحُه (١)، وأخرجه البخاري في ترجمة باب (٢) .\n_________\n(١) الموطأ ٢/٦٤٤ في البيوع، باب السلفة في الطعام موقوفًا، وإسناده صحيح، وأبو داود رقم (٣٤٦٧) في الإجارة، باب في السلم في ثمرة بعينها، وفي سنده مجهول، وضعفه الحافظ في الفتح ٤/٣٥٨ وقال: ونقل ابن المنذر اتفاق الأكثر على منع السلم في بستان معين، لأنه غرر، وقد حمل الأكثر الحديث المذكور على السلم الحال، وقد روى ابن حبان والحاكم والبيهقي من حديث عبد الله بن سلام في قصة إسلام زيد بن سعنة - بفتح السين وسكون العين المهملتين ونون مفتوحة - أنه قال لرسول الله ﷺ \" هل لك أن تبيعني تمرًا معلومًا إلى أجل معلوم من حائط بني فلان؟ قال: لا أبيعك من حائط مسمى، بل أبيعك أوسقًا مسماة إلى أجل مسمى \".\n(٢) ٤/٣٥٩ في السلم، باب السلم إلى أجل معلوم تعليقًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n المرفوع ضعيف: أخرجه مالك [١٣٨٢] عن نافع عن ابن عمر «موقوفًا» .\nوأبو داود [٣٤٦٧] قال: ثنا محمد بن كثير، أخبرنا سفيان، عن أبي إسحاق، عن رجل نجراني، عن ابن عمر «فذكره مرفوعًا» .\nقلت: في إسناده مبهم، والصواب وقفه لرواية نافع عند الإمام مالك.","vol":"1","page":591},{"text":"٤٢٨ - (ط) ابن عمر - ﵁ - كان يقول: من أسلَفَ سَلَفًا فلا يَشترطْ إلا قضاءه. أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٨٢ في البيوع، باب ما لا يجوز من السلف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الإمام مالك [١٤٢٥] عن نافع أنه سمع ابن عمر «فذكره» .","vol":"1","page":592},{"text":"٤٢٩ - (ط) مالك - ﵁ - قال: «بلغني أنَّ عُمر سُئِلَ في رَجُلٍ أسلفَ طعامًا على أنْ يُعْطيَهُ إيَّاهُ في بَلَدٍ آخرَ، فكَرِهَ ذلك عُمَرُ»، وقال: «فأيْنَ كِراء الحمل؟» أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٨١ في البيوع، باب ما لا يجوز من السلف بلاغًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك في الموطأ [١٤٢٣] كتاب البيوع - باب ما لا يجوز من السلف.","vol":"1","page":592},{"text":"٤٣٠ - (ط) مالك - ﵁ -: بلغه أن ابنَ مَسْعودٍ - ﵁ - كان يَقُولُ: مَنْ أسُلَفَ سَلَفًا فلا يَشْتَرِطْ أفْضَلَ منه، وإن كانت قُبْضَةً من عَلَف فهو ربًا. أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٨٢ في البيوع، باب ما لا يجوز من السلف بلاغًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك في الموطأ [١٤٢٦] كتاب البيوع - الباب السابق.","vol":"1","page":592},{"text":"<span data-type=\"title\" id=toc-163>الباب الثامن: في الإحتكار والتسعير</span>\n٤٣١ - (م ت د) ابن المسيب - ﵁ -: أنَّ مَعْمَرَ بْنَ أبي مَعْمَرٍ وقيل: ابنَ عبد الله، أحَدَ بني عَدِيِّ بن كعب - ﵁ - قال: قال رسولُ الله - ﷺ -: «من احْتكَرَ طَعامًا فَهُوَ خاطئ» قيل لسعيد: فإنك تحتكر، ⦗٥٩٣⦘ فقال: إنَّ مَعْمرًا - الذي كان يُحَدِّثُ بهذا الحديث - كان يَحْتَكِرْ. أخرجه مسلم والترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الاحتكار: حبس الطعام طلبَ غلائه، والاسم منه الحُكْرَةُ.\nخَطِيءَ الخاطىء: المذنب، يقال: خَطِيءَ يخطأ فهو خاطىء: إذا أذنب، وأخطأ يُخطيء فهو مخطيء: إذا فعل ضد الصواب، وقيل: المخطيء: من أراد الصواب فصار إلى غيره، والخاطيء: من تعمد لما لا ينبغي.\n_________\n(١) مسلم رقم (١٦٠٥) في المساقاة، باب تحريم الاحتكار في الأقوات، والترمذي (١٢٦٧) في البيوع، باب ما جاء في الاحتكار، وأبو داود رقم (٣٤٤٧) في الإجارة، باب النهي عن الحكرة. قال الصنعاني في \" سبل السلام \" ٣/٣٢: وظاهر حديث مسلم تحريم الاحتكار للطعام وغيره، إلا أن يدعى أنه لا يقال: احتكر إلا في الطعام، وقد ذهب أبو يوسف إلى عمومه، فقال: كل ما أضر بالناس حبسه فهو احتكار، وإن كان ذهبًا أو ثيابًا، وقيل: لا احتكار إلا في قوت الناس وقوت البهائم، وهو قول الهادوية والشافعية، ولا يخفى أن الأحاديث الواردة في منع الاحتكار وردت مطلقة ومقيدة بالطعام، وما كان من الأحاديث على هذا الأسلوب، فإنه عند الجمهور لا يقيد فيه المطلق بالمقيد لعدم التعارض بينهما، بل يبقى المطلق على إطلاقه، وهذا يقتضي أنه يعمل بالمطلق في منع الاحتكار مطلقًا، ولا يقيد بالقوتين إلا على رأي أبي ثور، وقد رده أئمة الأصول، وكأن الجمهور خصوه بالقوتين نظرًا إلى الحكمة المناسبة للتحريم، وهي دفع الضرر عن عامة الناس، والأغلب في دفع الضرر عن العامة، إنما يكون في القوتين، فقيدوا الإطلاق بالحكمة المناسبة، أو أنهم قيدوه بمذهب الصحابي الراوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٤٥٣)، (٦/٤٠٠) قال: حدثنا يزيد. وفي (٣/٤٥٣)، (٦/٤٠٠) قال: حدثنا عبده بن سليمان. وفي (٣/٤٥٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٢٥٤٦) قال: حدثنا أحمد بن خالد. وابن ماجة (٢١٥٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. والترمذي (١٢٦٧) قال: حدثنا إسحاق بن منصور، قال: أخبرنا يزيد بن هارون، أربعتهم - يزيد، وعبدة، وشعبة، وأحمد بن خالد- عن محمد بن إسحاق، عن محمد بن إبراهيم التيمي.\n٢ - وأخرجه أحمد (٣/٤٥٣) قال: حدثنا يحيى بن سعيد الأموي، ومسلم (٥/٦٥) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان، يعني ابن بلال. كلاهما -يحيى، وسليمان- عن يحيى بن سعيد الأنصاري.\n٣ - وأخرجه مسلم (٥/٥٦) قال: حدثنا سعيد بن عمرو الأشعثي، قال: حدثنا حاتم بن إسماعيل، عن محمد بن عجلان. (ح) وحدثني بعض أصحابنا، عن عمرو بن عون، قال: أخبرنا خالد بن عبد الله، عن عمرو بن يحيى. وأبو داود (٣٤٤٧) قال: حدثنا وهب بن بقية، قال: أخبرنا خالد، عن عمرو بن يحيى. كلاهما - محمد بن عجلان، وعمرو بن يحيى- عن محمد بن عمرو بن عطاء.\nثلاثتهم - محمد بن إبراهيم، ويحيى بن سعيد، ومحمد بن عمرو- عن سعيد بن المسيب «فذكره» .","vol":"1","page":592},{"text":"٤٣٢ - (ط) مالك - ﵀ -: بلغه أن عمر كان يقول: لا حُكْرَةَ في سُوقِنَا، لا يَعْمِدُ رِجالٌ بأيْديهم فُضولٌ من أذهاب إلى رِزقٍ من أرزاق الله يَنزلُ بساحتنا، فَيَحْتَكِرونَهُ علينا، ولكن أيُّما جَالبٍ جَلَبَ على ⦗٥٩٤⦘ عَمُودِ كَبِدِه في الشتاء والصيف فذلك ضيفُ عمر، فَلْيَبِعْ كيف شاء الله، ولْيُمْسِكْ كيف شاء الله. أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n عمود كبده: أراد بعمود كبده: ظهره، وذلك أنه يأتي به على تعبٍ ومشقةٍ، وإن لم يكن جاء به على ظهره، وإنما هو مَثَل، وإنما سمي الظهر عمودًا؛ لأنه يعمدها، أي: يقيمها ويحفظها.\n_________\n(١) ٢/٦٥١ في البيوع، باب الحكرة والتربص بلاغًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك في الموطأ [١٣٨٨] كتاب البيوع - باب الحكرة والتربص.\nقلت: وأخرجه الأصبهاني في ترغيبه [٣١٤] بتحقيقي. ط/ دار الحديث.","vol":"1","page":593},{"text":"٤٣٣ - (ط) مالك - ﵀ -: بلغه أن عثمان بن عفان - ﵁ - كان ينهى عن الحُكْرَةِ. أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٥١ في البيوع، باب الحكرة والتربص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك في الموطأ [١٣٩٠] كتاب البيوع - الباب السابق.","vol":"1","page":594},{"text":"٤٣٤ - (ط) ابن المسيب - ﵁ -: أنَّ عمر بن الخطاب مرَّ بِحَاطِب بن أبي بَلْتَعَةَ، وهو يبيع زبيبًا له بالسوق، فقال له عمر: إمَّا أن تزيدَ في السِّعر وإما أن تُرْفَعَ من سُوقنا. أخرجه «الموطأ» (١) .\n_________\n(١) ٢/٦٥١ في البيوع، باب الحكرة والتربص، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك [١٣٨٩] عن يونس بن يوسف عن سعيد بن المسيب «فذكره» .\nقلت: إسناده قوي.","vol":"1","page":594},{"text":"٤٣٥ - (د) أبو هريرة - ﵁ -: أنَّ رجلًا جاء، فقال: يا رسول الله، سَعِّرْ لنا، فقال: «بلْ أدْعُو»، ثم جاءه آخر، فقال: يا رسول الله سَعِّرْ، فقال: «بل الله يَخْفِضُ ويَرفع، وإني لأرجو أن ألقَى الله وليس لأحدٍ عندي مَظْلِمةٌ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٥٠) في الإجارة، باب في التسعير، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٣٣٧) قال: حدثنا منصور. قال: أخبرنا سليمان. وفي (٢/٣٧٢) قال: حدثنا سليمان. قال: أخبرنا إسماعيل، وأبو داود (٣٤٥٠) قال: حدثنا محمد بن عثمان الدمشقي، أن سليمان بن بلال حدثهم.\nكلاهما - سليمان بن بلال، وإسماعيل بن جعفر- عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"1","page":594},{"text":"٤٣٦ - (ت د) أنس - ﵁ -: أنَّ الناس قالوا لرسول الله - ﷺ -: يا رسول الله: غَلا السِّعْرُ، فَسَعِّرْ لنا، فقال: «إنَّ الله هو المُسَعِّرُ، القابضُ، الباسط، الرازق، وإني لأرجو أن ألقى اللهَ وليس أحدٌ منكم يُطَالبني بِمَظْلَمَةٍ في دَمٍ ولا مَالٍ» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) الترمذي رقم (١٣١٤) في البيوع، باب ما جاء في التسعير، وأبو داود رقم (٣٤٥١) في الإجارة، باب التسعير، وأخرجه ابن ماجة رقم (٢٢٠٠) في التجارات، باب من كره أن يسعر، وإسناده صحيح، وصححه الترمذي وابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٢٨٦)، وأبو داود (٣٤٥١) قال: حدثنا عثمان بن أبي شيبة كلاهما - ابن حنبل، وعثمان- قالا: حدثنا عفان.\nوأخرجه ابن ماجة (٢٢٠٠) قال: حدثنا محمد بن المثنى. والترمذي (٣٤١٤) قال: حدثنا محمد بن بشار. كلاهما -ابن المثنى، وابن بشار- قالا: حدثنا حجاج بن منهال.\nكلاهما - عفان، وحجاج- عن حماد بن سلمة، عن قتادة، وثابت، وحميد، فذكروه.\n٢ - وأخرجه أحمد (٣/١٥٦) قال: حدثنا سريج، ويونس بن محمد، قالا: حدثنا حماد بن سلمة، عن قتادة وثابت، فذكراه.","vol":"1","page":595},{"text":"٤٣٧ - () عبد الله بن عمر - ﵄ -: أن رسولَ اللَّهِ - ﷺ - قال: «مَن احْتَكَرَ طعامًا أرْبَعِينَ يَومًا (١) يُريد به الغلاءَ، فقد برئ من الله، وبرئ الله منه» . ذكره رزين ولم أجده (٢) .\n_________\n(١) قال علي القاري: لم يرد \" بأربعين \" التوقيت والتحديد، بل أرد أن المحتكر يجعل الاحتكار حرفته، ويريد به نفع نفسه، وضر غيره، وهو المراد بقوله: \" يريد به الغلاء \" لأن أقل ما يتمول فيه المرء في حرفته هذه المدة.\n(٢) أخرجه أحمد ٢/٣٣ ذكره الهيثمي في المجمع ٤/١٠٠ عن المسند، وزاد نسبته لأبي يعلى والبزار والطبراني في الأوسط، وقال: وفيه أبو بشر الأملوكي ضعفه ابن معين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣)، وعزاه الهيثمي في المجمع (٤/١٠٠) له ولأبي يعلى والبزار والطبراني في الأوسط، وقال: فيه أبو بشر الأملوكي، ضعفه ابن معين.","vol":"1","page":595},{"text":"٤٣٨ - () معاذ بن جبل - ﵁ - قال: سمعتُ رسولَ الله - ﷺ - يقول: «بِئسَ العبدُ الْمُحْتَكِرُ، إن أرخَصَ الله الأسْعارَ حَزِنَ، وإنْ أغْلاها فَرِحَ» .\nوفي رواية: «إنْ سَمِعَ بِرُخْصٍ سَاءهُ، وإن سمع بِغلاءٍ فَرِحَ» . ذكره رزين ولم أجده (١) .\n_________\n(١) ذكره صاحب المشكاة رقم (٢٨٩٧) عن رزين، وزاد في نسبته للبيهقي في \" شعب الإيمان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البيهقي في شعب الإيمان [١١٢١٥] من طريق ابن عدي في الكامل (٢/٥٣) .","vol":"1","page":595},{"text":"٤٣٩ - () أبو أمامة - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «أهْلُ المدائن هُم الحُبساء في سبيل الله، فلا تحتكروا عليهم الأقوات، ولا تُغْلوا عليهم الأسعار، فإنَّ مَن احتكر عليهم طعامًا أربعين يومًا، ثم تصدق به، لم يكن له كفارة» ذكره رزين ولم أجده.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه، وانظر التعليق على الحديث رقم [٤٤٠] الآتي بعد هذا.","vol":"1","page":596},{"text":"٤٤٠ - () أبو هريرة ومعقل بن يسار - ﵄ -: أن رسولَ اللَّهِ - ﷺ - قال: «يُحشرُ الحَاكِرُون وقَتَلَةُ الأنْفُسِ في درجة، ومَنْ دخل في شيء مِنْ سِعْرِ المسلمين يُغْلِيه عليهم، كان حَقًا على الله أن يُعذِّبه في مُعْظَمِ النَّار يوم القيامة (١)» ذكره رزين ولم أجده.\n_________\n(١) ذكره وما قبله الحافظ المنذري في \" الترغيب والترهيب \" ٣/٢٧ ثم قال: ذكره رزين، وهو مما انفرد به مهنا بن يحيى عن بقية بن الوليد عن سعيد بن عبد العزيز عن مكحول عن أبي هريرة، وفي هذا الحديث والحديثين قبله نكارة ظاهرة، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قلت: قال الحافظ المنذري: هو مما انفرد به مهنأ بن يحيى عن بقية بن الوليد، عن سعيد بن عبد العزيز، عن مكحول عن أبي هريرة. وهذا الحديث، والحديثين قبله - حديث أبي أمامة [٤٣٩]، وحديث معاذ [٤٣٨] فيهم نكارة ظاهرة، والله أعلم، الترغيب والترهيب [٢٦٧٠] بتحقيقي. ط/دار الحديث.","vol":"1","page":596},{"text":"٤٤١ - () عبد الله بن عمر - ﵄ -: أنَّ عمر - ﵁ - قال: الجالِبُ مَرزوقٌ، والمُحْتَكِرُ مَحْرُومٌ، ومن احْتَكَرَ على المسلمين طَعَامًا ضربه الله بالإفلاس، والجُذام. ذكره رزين ولم أجده (١) .\n_________\n(١) أخرج قوله \" الجالب مرزوق والمحتكر ملعون \" ابن ماجة رقم (٢١٥٣) في التجارات، باب الحكرة والجلب، وفي سنده علي بن زيد بن جدعان وهو ضعيف، والراوي عنه وهو علي بن سالم ضعيف أيضًا، وأخرج الباقي منه أيضًا ابن ماجة رقم (٢١٥٥) وفي سنده أبو يحيى المكي لم يوثقه غير ابن حبان. وباقي الإسناد رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قلت: عزاه الحافظ المنذري لابن ماجة، والحاكم، وقال: كلاهما عن علي بن سالم بن ثوبان عن علي بن يزيد بن جدعان، وقال البخاري والأزدي: لا يتابع علي بن سالم على حديثه هذا. قال الحافظ المنذري: لا أعلم لعلي بن سالم غير هذا الحديث، وهو في عداد المجهولين. الترغيب والترهيب [٢٦٦٦] .\nقلت: وسيأتي في تكملة الكتاب.","vol":"1","page":596},{"text":"<span data-type=\"title\" id=toc-164>الباب التاسع: في الرد بالعيب</span>\n٤٤٢ - (ت د س) عائشة - ﵂ - قالت: إن رجلًا ابتاع غُلامًا، فأقام عنده ما شاء اللهُ أن يُقيمَ، ثم وجدَ به عيبًا، فخاصمَه إلى رسول الله - ﷺ - فردَّه عليه. فقال الرجل: يا رسول الله، قد اسْتَغَلَّ غُلاَمي، فقال رسولُ الله - ﷺ -: «الخراجُ بالضَّمَانِ (١)» هذه رواية أبي داود.\nوله في أخرى مختصرًا وللترمذي: أنَّ رسولَ الله - ﷺ -: قَضَى أنَّ الخراج بالضمان. ⦗٥٩٨⦘\nوأخرجه النسائي أيضًا مختصرًا، أن رسول الله - ﷺ - قضى: أن الخراج بالضمان، ونهى عن ربح ما لم يُضمن (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n استغله: استغل: استفعل من الغلة: أي أخذ حاصله ومنفعته ومعيشته.\nالخراج بالضمان: الخراج: الدَّخلُ والمنفعة، فإذا اشترى الرجل أرضًا فاستعملها، أو دابة فركبها، أو عبدًا فاستخدمه، ثم وجد به عيبًا، فله أن يرد الرقبة، ولا شيء عليه؛ لأنها لو تلفت فيما بين مدة العقد والفسخ كانت من ضمان المشتري، فوجب أن يكون الخراج من حقه، وقيل: معناه: أنه لو مات العبد في العمل كان من المبتاع، ولم يكن له رجوع إلا في قدر العيب إن ثبتت له به بينه، وكذا الحكم في الدابة.\n_________\n(١) قال علي القاري في شرح المشكاة: وقال الطيبي: الباء في بـ \" الضمان \" متعلقة بمحذوف، تقديره: الخراج مستحق بالضمان، أي: بسببه، وقيل: الباء للمقابلة، والمضاف محذوف، أي: منافع المبيع بعد القبض تبقى للمشتري في مقابلة الضمان اللازم عليه بتلف المبيع، ونفقته ومؤنته، ومنه قولهم: من عليه غرمه فله غنمه، والمراد بالخراج: ما يحصل من غلة العين المبتاعة: عبدًا كان أو أمة أو ملكًا.\nقال الشافعي: فيما يحدث في يد المشتري من نتاج الدابة وولد الأمة ولبن الماشية وصوفها وثمر الشجر - أن الكل يبقى للمشتري، وله رد الأصل بالعيب، وذهب أصحاب أبي حنيفة إلى أن حدوث الولد والثمرة في يد المشتري يمنع رد الأصل بالعيب، بل يرجع بالأرش.\nوقال مالك: يرد الولد مع الأصل، ولا يرد الصوف، ولو اشترى جارية فولدت في يد المشتري بشبهة، أو وطئها ثم وجد بها عيبًا، فإن كانت ثيبًا ردها والمهر للمشتري، ولا شيء عليه إن كان هو الواطئ، وإن كانت بكرًا فافتضها فلا رد له، لأن زوال البكارة نقص حدث في يده، بل يسترد من الثمن بقدر ما نقص من العيب من قيمتها، وهو قول مالك والشافعي.\n(٢) الترمذي رقم (١٢٨٥) في البيوع، باب ما جاء فيمن يشتري العبد ويستغله ثم يجد به عيبًا، وأبو داود رقم (٣٥٠٨ و٣٥٠٩ و٣٥١٠) في الإجارة، باب فيمن اشترى عبدًا فاستعمله ثم وجد به عيبًا، والنسائي ٨/٢٥٤، ٢٥٥ في البيوع، باب الخراج بالضمان. وصححه الترمذي وابن حبان وابن الجارود والحاكم وابن القطان، ولهذا الحديث في سنن أبي داود ثلاث طرق، اثنتان رجالهما رجال الصحيح، والثالثة قال أبو داود: إسنادها ليس بذاك، ولعل سبب ذلك أن فيه مسلم بن خالد الزغبي شيخ الشافعي، وقد وثقه يحيى بن معين وتابعه عمر بن علي المقدمي، وهو متفق على الاحتجاج به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه أحمد (٦/٤٩) قال: حدثنا يحيى. وفي (٦/١٦١) قال: حدثنا قران بن تمام، وفي (٦/٢٠٨) قال: حدثنا وكيع. وفي (٦/٢٣٧) قال: حدثنا يزيد. وأبو داود (٣٥٠٨) قال: حدثنا أحمد بن يونس. وفي (٣٥٠٩) قال: حدثنا محمود بن خالد، عن الفريابي، عن سفيان. وابن ماجة (٢٢٤٢) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد. قالا: حدثنا وكيع. والترمذي (١٢٨٥) قالك حدثنا محمد بن المثنى، قال: حدثنا عثمان بن عمر، وأبو عامر العَقَدي، والنسائي (٧/٢٥٤) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا عيسى بن يونس ووكيع. تسعتهم - يحيى، وقران، ووكيع، ويزيد، وأحمد بن يونس، وسفيان، وعثمان بن عمر، وأبو عامر العَقَدي، وعيسى بن يونس- عن محمد بن عبد الرحمن بن أبي ذئب، عن مخلد ابن خفاف بن إيماء بن رَحضة الغفاري.\n٢- وأخرجه أحمد (٦/٨٠) قال: حدثنا إسحاق بن عيسى. قال: حدثني مسلم. وفي (٦/١١٦) قال: حدثنا موسى بن داود، قال: حدثنا مسلم بن خالد. وأبو داود (٣٥١٠) قال: حدثنا إبراهيم بن مروان. قال: حدثنا أبي. قال: حدثنا مسلم بن خالد الزنجي. وابن ماجة (٢٢٤٣) قال: حدثنا هشام بن عمار. قال: حدثنا مسلم بن خالد الزنجي. والترمذي (١٢٨٦) قال: حدثنا أبو سلمة يحيى بن خلف، قال: أخبرنا عمر ابن علي المقدمي. كلاهما - مسلم بن خالد، وعمر بن علي- عن هشام بن عروة.\nكلاهما - مخلد بن خفاف، وهشام بن عروة - عن عروة، فذكره.\n* رواية مسلم بن خالد الزنجي: أن رجلًا اشترى عبدًا فاستغله، ثم وجد به عيبًا فرده، فقال: يا رسول الله إنه قد استغل غلامي، فقال رسول الله -ﷺ-: «الخراج بالضمان» .\n* قال أبو داود عقب رواية مسلم بن خالد: هذا إسناد ليس بذاك.\n* الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"1","page":597},{"text":"٤٤٣ - (د) عقبة بن عامر - ﵁ - أن رسولَ اللَّهِ - ﷺ - قال: «عُهْدَةُ الرقيق ثلاثة أيام» (١) . ⦗٥٩٩⦘\nزاد في رواية: «إنْ وجد دَاءً في الثَّلاثِ ليالٍ رَدَّ بغير بَيِّنة، وإن وجد داءً بعد الثلاث كُلِّف البينةَ: أنه اشتراه وبه هذا الداء» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n عهدة الرقيق: قال الخطابي: معنى قوله: «عهدة الرقيق» أن يشتري العبد أو الجارية، فلا يشترط البائع البراءة من العيب، فما أصاب المشتري به من العيب في الأيام الثلاثة، فهو من مال البائع، ويُرَدُّ بلا بينة، فإن وجد به عيبًا بعد الثلاث، لم يُردَّ إلا ببينة، قال: وإليه ذهب مالك، وقال مالك: عهدة الأدواء المُعضلة كالجذام، والبرص سنة، فإذا مضت السنة بريء البائع من العهدة، وكان الشافعي لا يعتبر الثلاث ولا السنة في شيء منها، وينظر إلى العيب، فإن كان مما يحدث مثله في مثل هذه المدة التي اشتراه فيها إلى وقت الخصومة، فالقول قول البائع مع يمينه، وإن كان لا يمكن حدوثه في تلك المدة، رده ⦗٦٠٠⦘ على البائع.\n_________\n(١) رقم (٣٥٠٦ و٣٥٠٧) في الإجارة، باب عهدة الرقيق.\n(٢) قال أبو داود: هذا التفسير من كلام قتادة، وقال المنذري في مختصره ٥/١٥٧: الحسن - روايه عن عقبة - لم يصح له سماع من عقبة بن عامر، ذكر ذلك ابن المديني وأبو حاتم الرازي، فهو منقطع، وقد وقع فيه أيضًا الاضطراب، فأخرجه الإمام أحمد في مسنده. وفيه \" عهدة الرقيق أربع ليال \" وأخرجه ابن ماجة في \" سننه \"، وفيه \" لا عهدة بعد أربع \"، وقيل فيه أيضًا \" عن سمرة، أو عقبة \" على الشك. فوقع الاضطراب في متنه وإسناده، وقال البيهقي: وقيل عنه عن سمرة. وقال أبو بكر الأثرم: سألت أبا عبد الله - يعني ابن حنبل - عن العهدة، قلت: إلى أي شيء تذهب فيها؟ فقال: ليس في العهدة حديث يثبت، هو ذاك الحديث، حديث الحسن. وسعيد - يعني ابن أبي عروبة - أيضًا يشك فيه. يقول: عن سمرة أو عقبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول بالإرسال:\n١ - أخرجه أحمد (٤/١٥٠) قال: حدثنا عبد الصمد، قال: حدثنا هشام. وفي (٤/١٥٢) قال: حدثنا إسماعيل، عن سعيد. وفي (٤/١٥٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٢٥٥٤) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا أبان بن يزيد. وفي (٢٥٥٥) قال: أخبرنا يزيد بن هارون، عن همام. وأبو داود (٣٥٠٦) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا أبان. وفي (٣٥٠٧) قال: حدثنا هارون بن عبد الله، قال: حدثني عبد الصمد، قال: حدثنا همام، خمستهم - هشام، وسعيد، وشعبة، وأبان، وهمام- عن قتادة.\n٢- وأخرجه أحمد (٤/١٤٣)، وابن ماجة (٢٢٤٥) قال: حدثنا عمرو بن رافع. كلاهما -أحمد، وعمرو- قالا: حدثنا هشيم، عن يونس بن عبيد.\nكلاهما - عن الحسن «فذكره» .\nقلت: قال أبو حاتم: ليس هذا الحديث عندي بصحيح. وهذا عندي مرسل. العلل (١/٣٩٥) [١١٨٤] .","vol":"1","page":598},{"text":"٤٤٤ - (ط) أبو سلمة بن عبد الرحمن بن عوف - ﵄ -: أن عبد الرحمن بن عوف، اشترى وليدة [من عاصم بن عديّ (١)]، فوجدها ذاتَ زوجٍ فردَّها. أخرجه «الموطأ» (٢) .\n_________\n(١) زيادة لم ترد في الموطأ.\n(٢) ٢/٦١٧ في البيوع، باب النهي عن أن يطأ الرجل وليدة ولها زوج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك [١٣٣٨] كتاب البيوع- باب النهي عن أن يطأ الرجل وليدة لها زوج: عن ابن شهاب عن أبي سلمة بن عبد الرحمن. فذكر الأثر.","vol":"1","page":600},{"text":"٤٤٥ - (ط) عبد الله بن عمر - ﵄ -: باع غلامًا بثمانمائة درهم. وباعه على البراءة، فقال الذي ابتاعه لعبد الله بن عمر: بالغلام داءٌ لم تُسَمِّهِ لي، فاختصما إلى عثمان بن عفان، فقال الرجل: باعني عبدًا وبه داءٌ لم يُسَمِّهِ لي، فقال عبد الله: بِعْتُه بالبراءة، فقضى عثمان على عبد الله بن عمر أن يحلفَ له: لقد باعه وما به داءٌ يَعْلَمُهُ، فأبى عبدُ الله أن يحلفَ، وارتجع العبدَ، فصحَّ عنده، فباعه عبد الله بعد ذلك بألف وخمسمائة درهم. أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n البراءة: التبري من كل عيب يكون فيه.\n_________\n(١) ٢/٦١٣ في البيوع، باب العيب في الرقيق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أثر صحيح: أخرجه مالك [١٣٣٤] كتاب البيوع - باب العيب في الرقيق: عن يحيى بنسعيد، عن سالم بن عبد الله: أن عبد الله بن عمر «فذكر الأثر» .","vol":"1","page":600},{"text":"<span data-type=\"title\" id=toc-165>الباب العاشر: في بيع الشجر المثمر، ومال العبد، والجوائح</span>\n٤٤٦ - (خ م ط ت د س) عبد الله بن عمر - ﵁ - قال: سمعتُ رسولَ الله - ﷺ - يقول: «مَنِ ابْتَاعَ - وفي رواية: مَنْ بَاعَ - نَخْلًا قد أُبَّرَتْ فَثَمَرتُها للبائع، إلا أن يَشْتَرطَ المبتاع (١)، ومن ابتاع عبدًا فَمالُهُ للذي باعه، إلا أن يشترط المبتاع» هذه رواية مسلم والترمذي وأبي داود، وأخرج البخاري المعنى الأول وحده.\nوأخرج المعنَيْين «الموطأ» مُفَرَّقًا، وأخرجه الترمذي أيضًا وأبو داود مُفَرَّقًا من رواية أخرى، إلا أنهم جعلوا المعنى الثاني موقوفًا على عمر، من رواية عبد الله ابنه عنه.\nوأخرج النسائي رواية مسلم، وله في أخرى ذكرُ النخل وحده (٢) . ⦗٦٠٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أُبِّرت: أَبَّرْتُ النخلة: لقحتها وأصلحتها، والإبار: التلقيح، وكذلك التأبير، وتأبرت النخل قبلت الإبار.\n_________\n(١) المراد بالمبتاع: المشتري بقرينة الإشارة إلى البائع بقوله: من باع، وقد استدل بهذا الإطلاق على أنه يصح اشتراط بعض الثمرة، كما يصح اشتراط جميعها، وكأنه قال: إلا أن يشترط المبتاع شيئًا من ذلك، وهذه هي النكتة في حذف المفعول.\n(٢) البخاري ٤/٣٣٥، ٣٣٦ في البيوع، باب من باع نخلًا قد أبرت، وباب بيع النخل بأصله، وفي الشرب، باب في الرجل يكون له ممر أو شرب في حائط، وفي الشروط، باب إذا باع نخلًا قد أبرت، وأخرجه مسلم رقم (١٥٤٣) في البيوع، باب من باع نخلًا عليها تمر، و\" الموطأ \" ٢/٦١٧ في البيوع، باب ما جاء في ثمر المال يباع أصله، والترمذي رقم (١٢٤٤) في البيوع، باب ما جاء في ابتياع النخل بعد التأبير، وأبو داود رقم (٣٤٣٣) و(٣٤٣٤) في الإجارة ⦗٦٠٢⦘ باب العبد يباع وله مال، والنسائي ٧/٣٩٦ في البيوع، باب النخل يباع أصلها ويستثني المشتري ثمرها. وقال ابن القيم ﵀ في \" تهذيب السنن \" ٥/٧٩: اختلف سالم ونافع على ابن عمر في هذا الحديث، فسالم رواه عن أبيه عن النبي ﷺ مرفوعًا في القضيتين: قضية العبد وقضية النخل جميعًا، ورواه نافع عنه ففرق بين القضيتين، فجعل قضية النخل عن النبي ﷺ؛ وقضية العبد عن ابن عمر عن عمر، فكان مسلم والنسائي وجماعة من الحفاظ يحكمون لنافع، ويقولون: ميز وفرق بينهما، وإن كان سالم أحفظ منه، وكان البخاري والإمام أحمد وجماعة من الحفاظ يحكمون لسالم، ويقولون: هما جميعًا صحيحان عن النبي ﷺ، وقد روى جماعة أيضًا عن نافع عن النبي ﷺ قضية العبد، كما رواها سالم. منهم يحيى ابن سعيد، وعبد ربه بن سعيد، وسليمان بن موسى، ورواه عبيد الله بن أبي جعفر عن بكير بن الأشج عن نافع عن ابن عمر - يرفعه - وزاد فيه: \" ومن أعتق عبدًا وله مال، فماله له، إلا أن يشرط السيد ماله، فيكون له \". قال البيهقي: وهذا بخلاف رواية الجماعة، وليس هذا بخلاف روايتهم، وإنما هي زيادة مستقلة، رواها أحمد في \" مسنده \" واحتج بها أهل المدينة في أن العبد إذا أعتق فماله له، إلا أن يشترطه سيده، كقول مالك. ولكن علة الحديث أنه ضعيف، قال الإمام أحمد: يرويه عبيد الله بن أبي جعفر من أهل مصر، وهو ضعيف في الحديث، وكان صاحب فقه، فأما في الحديث، فليس هو فيه بالقوي، وقال أبو الوليد: هذا الحديث خطأ، وكان ابن عمر إذا أعتق عبدًا لم يعرض لماله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواية مالك، عن نافع مولى ابن عمر عنه:\nأخرجه مالك (الموطأ) (٣٨٢)، وأحمد (٢/٦) (٤٥٠٢) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٢/٥٤) (٥١٦٢) قال: حدثنا يحيى، عن عُبيدالله. وفي (٢/٦٣) (٥٣٠٦) قال: حدثنا عبد الرحمن، عن مالك. وفي (٢/٧٨) (٥٤٨٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أيوب (يعني السختياني)، وفي (٢/٧٨) (٥٤٩١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت عبد ربه بن سعيد. وفي (٢/١٠٢) (٥٧٨٨) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. والبخاري (٣/١٠٢) (٢٤٧) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٣/١٠٢) قال: حدثنا قتيبة ابن سعيد، قال: حدثنا الليث. ومسلم (٥/١٦) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا ابن نُمير، قال: حدثنا أبي، جميعًا عن عبيد الله (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، قال: حدثنا عبيد الله. (ح) وحدثنا قُتَيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا ابن رُمح، قال: أخبرنا الليث. (ح) وحدثناه أبو الربيع، وأبو كامل، قالا: حدثنا حماد (ح) وحدثنيه زهير بن حرب، قال: حدثنا إسماعيل، كلاهما عن أيوب. وأبو داود (٤٣٣٤) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٢٢١٠) قال: حدثنا هشام بن عمار، قال: حدثنا مالك بن أنس. (ح) وحدثنا محمد بن رمح، قال: أنبأنا الليث، وفي (٢٢١٢) قال: حدثنا محمد بن الوليد، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عبد ربه بن سعيد. والنسائي (٧/٢٩٦) قال: أخبرنا قتيبة، قال: حدثنا الليث. وفي الكبرى (تحفة الأشراف) (٧٧٥٣) عن أحمد بن عبد الله بن الحكم، عن محمد بن جعفر، عن شعبة، عن عبدربه بن سعيد. وفي (٨٣٣٠) عن محمد بن سلمة، عن ابن القاسم، عن مالك.\nخمستهم -مالك، وأيوب السختياني، وعبيد الله، وعبد ربه بن سعيد، وليث بن سعد- عن نافع، فذكره.\n* زاد في رواية عبدربه بن سعيد: «... وأيما رجل باع مملوكًا وله مال، فماله لربه الأول، إلا أن يشترط المبتاع» . قال شعبة: فحدثته بحديث أيوب، عن نافع، أنه حدث بالنخل عن النبي - ﷺ - والمملوك عن عمر. قال عبد ربه: لا أعلمهما جميعًا إلا عن النبي -ﷺ- ثم قال مرة أخرى: فحدث عن النبي - ﷺ - ولم يشك.\nقال أبو داود: حدثنا القعنبي، عن مالك، عن نافع، عن ابن عمر، عن عمر بقصة العبد وعن نافع، عن ابن عمر، عن النبي - ﷺ - بقصة النخل.\n- ورواية الباقين عن سالم بن عبد الله عن أبيه:\nأخرجه الحميدي (٦١٣) قال: حدثنا سفيان. وأحمد (٢/٩) (٤٥٥٢) قال: حدثنا سفيان. وفي (٢/٨٢) (٥٥٤٠) قال: حدثنا محمد بن جعفر، قال: حدثنا معمر. وفي (٢/١٥٠) (٦٣٨٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وعبد بن حميد (٧٢٢) قال: أخبرنا يزيد بن هارون، قال: أخرنا سفيان ابن حسين، و«البخاري» (٣ /١٥٠) قال: أخبرنا عبد الله بن سوف، قال: حدثنا الليث و«مسلم» (٥ /١٧) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح، قالا: أخبرنا الليث (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث، (ح) وحدثناه يحي بن يحيى، وأبو بكر بن أبي شيبة، وزهير بن حرب، قال يحيى: أخبرنا. وقال الآخران: حدثنا سفيان بن عيينة. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وأبو داود (٣٤٣٣) قال: حدثنا أحمد بن حنبل، قال: حدثنا سفيان. وابن ماجة (٢٢١١) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد (ح) وحدثنا هشام بن عمار، قال: حدثنا سفيان بن عُيينة.\nوالترمذي (١٢٤٤) قال: حدثنا قتيبة، قال: حدثنا الليث، النسائي (٧/٢٩٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا سفيان. وفي الكبرى (تحفة الأشراف) (٦٩٧٠) عن إسحاق بن إبراهيم، ومحمد بن رافع، كلاهما عن عبد الرزاق، عن معمر.\nخمستهم - سفيان بن عيينة، ومعمر، وسفيان بن حسين، والليث بن سعد، ويونس- عن ابن شهاب الزهري، عن سالم بن عبد الله بن عمر، فذكره.\nقلت: ورواه عكرمة بن خالد عن ابن عمر:\nأخرجه أحمد في مسنده (٢/٣٠) [٤٨٥٢] .","vol":"1","page":601},{"text":"٤٤٧ - (د) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ -: «من باع عَبدًا وله مالٌ، فَمالُهُ للبائِع، إلا أن يَشتَرِطَ المبتاع» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٣٥) في الإجارة باب العبد يباع وله مال، وفي إسناده مجهول، وهو الراوي عن جابر وبقية رجاله ثقات، وهو بمعنى حديث ابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف للجهالة: أخرجه أحمد (٣/٣٠١) قال: حدثنا وكيع، وعبد الرحمن. وأبو داود (٣٤٣٥) قال: حدثنا مسدد، قال: حدثنا يحيى.\nثلاثتهم - وكيع، وعبد الرحمن، ويحيى- عن سفيان، قال: حدثني سلمة بن كهيل، قال: حدثني من سمع جابر بن عبد الله، فذكره.","vol":"1","page":602},{"text":"٤٤٨ - (م د س) جابر - ﵁ - قال: قال رسولُ الله - ﷺ -: «إنْ بِعْتَ من أخيك ثَمرًا، فأصابَتْهُ جائحَةٌ، فَلاَ يَحِلُّ لَكَ أنْ تأخُذَ مِنْهُ شَيئًا، بِمَ تأخُذُ مَالَ أخيكَ بغير حق؟» .\nوفي رواية: أن النبي - ﷺ - أمرَ بوضْعِ الْجَوَائِح. هذه رواية مسلم وأبي داود والنسائي. إلا أن أبا داود زاد في أول الرواية الثانية، أن النبي - ﷺ - نهى عن بيع السِّنين، ووضَعَ الجوائحَ.\nوفي أخرى للنسائي قال: من باع ثمرًا فأصابته جائحة، فلا يأخذ من أخيه شيئًا، عَلاَم يأكُلُ أحدُكُم مالَ أخيهِ المسلم؟ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الجائحة: واحدة الجوائح، وهي الآفات التي تصيب الثمار فتهلكها، يقال: جَاحَهُمُ الدهر، يجوحهم، واجتاحهم: إذا أصابهم مكروه عظيم.\nووضعها: إسقاطها، وهو أمر ندب واستحباب عند الأكثرين، وقد أوجبه قوم.\nوقال مالك - ﵀ -: توضع في الثلث فصاعدًا، ولا توضع فيما دون ذلك.\nأي: إن الجائحة إذا كانت دون الثلث كانت من مال المشتري\n_________\n(١) مسلم رقم (١٥٥٤) في المساقاة، باب وضع الجوائح، وأبو داود رقم (٣٣٧٤) و(٣٤٧٠) في الإجارة، باب وضع الجائحة، وباب بيع السنين، والنسائي ٧/٢٦٤، ٢٦٥ في البيوع، باب وضع الجوائح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (٢٥٥٩) قال: أخبرنا عثمان بن عمر. ومسلم (٥/٢٩) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب. (ح) وحدثنا محمد بن عباد، قال: حدثنا أبو ضمرة (ح) وحدثنا حسن الحلواني، قال: حدثنا أبو عاصم. وأبو داود (٣٤٧٠) قال: حدثنا سليمان بن داود المهري، وأحمد بن سعيد الهمداني، قالا: أخبرنا ابن وهب. (ح) وحدثنا محمد بن معمر، قال: حدثنا أبو عاصم. وابن ماجة (٢٢١٩) قال: حدثنا هشام بن عمار، قال: حدثنا يحيى بن حمزة، قال: حدثنا ثور بن يزيد. والنسائي (٧/٢٦٤) قال: أخبرنا إبراهيم بن الحسن، قال: حدثنا حجاج. وفي (٧/٢٦٥) قال: أخبرنا هشام بن عمار، قال: حدثنا يحيى بن حمزة، قال: حدثنا ثور بن يزيد.\nستتهم - عثمان بن عمر، وابن وهب، وأبو ضمرة، وأبو عاصم، وثور، وحجاج- عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.","vol":"1","page":603},{"text":"<span data-type=\"title\" id=toc-166>الكتاب الثالث: من حرف الباء في البخل وذم المال</span>\n٤٤٩ - (خ م) الأحنف بن قيس - ﵁ (١) - قال: قَدِمْتُ المدينة، فبينا أنا في حَلْقةٍ فيها مَلأُ من قُريش، إذْ جاء رجُلٌ أخْشَنُ الثياب، أخشنُ الجسَدِ، أخشنُ الوجه (٢)، فقام عليهم، فقال: بَشِّرِ الكانِزينَ برَضْفٍ يُحْمَى عليه، في نار جهنم، فيوضَعُ على حَلَمةِ (٣) ثَدْي أحَدِهِم حتى يَخْرُجَ من نُغْضِ كَتِفِهِ، ويُوضَعُ على نُغْضِ كَتِفِهِ حتى يخرجَ من حَلَمة ثديه، يَتَزَلْزَلُ (٤)، قال: فوضع القومُ رؤُوسهم، فما رأيت أحدًا منهم رجع إليه شيئًا، قال: فأدْبَرَ، فاتَّبعتُه، حتى جلس إلى ساريةٍ، فقلتُ: ما رأيت هؤلاء إلا كرهوا ما قلتَ ⦗٦٠٥⦘ لهم، فقال: إن هؤلاء لا يعقلون شيئًا، إنَّ خَليلي أبا القاسم - ﷺ - دعاني فأجبتُه، فقال: «أتَرى أُحُدًا؟» فنظرتُ ما عليَّ من الشَّمْسِ، وأنا أظُنُّ أنَّهُ يَبْعَثُني في حاجةٍ له، فقلت: أراه، فقال: «ما يَسُرُّني أن لي مثله ذَهبًا أُنُفِقه كُلَّه، إلا ثلاثة دنانير، ثم هؤلاء يجمعون الدنيا، لا يعقِلُون شيئًا» قال: قلت: ما لك ولإخوانك من قريش لا تَعْتَرِيهِم وتُصيبُ منهم؟ قال: «لا، ورَبِّكَ، لا أسألُهم عن دُنيا (٥)، ولا أستفيهم عن دِين، حتى ألْحَقَ بالله ورسوله» . هذا لفظ مسلم، وهو عند البخاري بمعناه.\nوفي رواية: أن الأحنف قال: كنت في نَفَر من قريش، فمرَّ أبو ذَرٍّ وهو يقول: بَشِّر الكانزين بكَيٍّ في ظُهُورهم، يخرُجُ من جُنوبهم. وبَكَيٍّ من قِبَلِ أقفائهم يخرج من جِبَاههم، ثم تنحَّى، فقعد، فقلتُ: من هذا؟ قالوا: هذا أبو ذر. قال: فقمتُ إليه. فقلت: ما شَيءٌ سَمِعْتُك تقول قُبَيْلُ؟ قال: ما قلتُ إلا شيئًا سمعتُهُ من نبِيِّهم - ﷺ -، قال: قُلتُ: ما تَقُولُ في هذا العطاء؟ قال: خُذه، فإن فيه اليوم مَعونةً، فإذا كان ثمنًا لدِينك فدعْهُ.\nوفي أخرى بعض هذا المعنى قال: كنتُ أمشي مع النبي - ﷺ -، وهو ينظُرُ إلى أُحُدٍ، فقال: ما أُحِبُّ أن يكون لي ذهبًا تُمسِي عليَّ ثالثةٌ وعندي منه شَيءٌ.\nوفي رواية: وعندي منه دينار، إلا دينارًا أُرْصِدُهُ لِدَيْنٍ، إلا أن ⦗٦٠٦⦘ أقولَ به في عباد الله، هكذا، حَثَا بين يَديه، وهكذا عن يمينه، وهكذا عن شماله (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الكنَّازين: الكنَّازون: جمع كناز: وهو الذي يكنز الذهب والفضة: أي يجعلهما كنزًا، والكنز: المال المدفون.\nبِرَضْفٍ: الرَّضفُ: جمع رضفة. وهي الحجر يحمى ويترك في اللبن ليُحْمى.\nحلمة ثديه: حلمة الثدي: هي الحبة على رأسه.\nنغض الكتف: غضروفه.\nتعتريهم: عراه واعتراه: إذا قصده يطلب رفده وصلته.\nأرصده: رصدت فلانًا: ترقبته، وأرصدت له: أعددت له.\n_________\n(١) الأحنف: لقب له لحنف كان برجله. واسمه الضحاك، وقيل: صخر بن قيس بن معاوية التميمي، أبو بحر السعدي، أدرك النبي صلى لله عليه وسلم، ودعا له. كان أحد الحكماء الدهاة العقلاء، توفي بالكوفة سنة سبع وستين في إمارة مصعب بن الزبير على العراق، فمشى في جنازته، وكان له ولد يدعى بحرًا، وبه كان يكنى، وتوفي بحر وانقرض عقبه من الذكور.\n(٢) في البخاري: خشن الشعر والثياب والهيئة.\n(٣) قال النووي: فيه جواز استعمال \" الثدي \" في الرجل، وهو الصحيح، ومن أهل اللغة من أنكره، وقال: لا يقال \" ثدي \" إلا للمرأة، ويقال: في الرجل \" ثندوة \" وقد سبق بيان هذا مبسوطًا في كتاب الإيمان في حديث الرجل الذي قتل نفسه بسيفه، فجعل ذبابه بين ثدييه، وسبق أن الثدي يذكر ويؤنث.\n(٤) يضطرب ويتحرك وهو للرضف، أي: يتحرك من نغض كتفه حتى يخرج من حلمة ثدييه.\n(٥) قال النووي: بحذف عن، وهو الأجود، أي لا أسألهم شيئًا من متاعها.\n(٦) البخاري ٣/٢١٨ في الزكاة، باب ما أدى زكاته فليس بكنز، وفي الاستقراض، باب أداء الديون، وفي بدء الخلق، باب ذكر الملائكة، وفي الاستئذان، باب من أجاب لبيك وسعديك، وفي الرقاق، باب المكثرون هم المقلون، وباب قول النبي ﷺ \" ما أحب أن لي مثل أحد ذهبًا \" وأخرجه مسلم رقم (٩٩٢) في الزكاة، باب في الكانزين للأموال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٦٠) قال: حدثنا إسماعيل، عن الجريري، عن أبي العلاء بن الشخير. وفي (٥/١٦٧) قال: حدثنا عفان، قال: حدثنا أبو الأشهب، قال: حدثنا خليد العصري، قال أبو جري: أين لقيت خليدًا؟ قال: لا أدري. وفي (٥/١٦٩) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أخبرنا أبو نعامة. وفي (٥/١٦٩) قال: حدثنا أبو كامل. قال: حدثنا حماد. قال: حدثنا أبو نعامة السعدي، والبخاري (٢/١٣٣) قال: حدثنا عياش، قال: حدثنا عبد الأعلى، قال: حدثنا الجريري، عن أبي العلاء. (ح) وحدثني إسحاق بن منصور، قال: أخبرنا عبد الصمد، قال: حدثني أبي، قال: حدثنا الجريري، قال: حدثنا أبو العلاء بن الشخير، ومسلم (٣/٧٦) قال: حدثني زهير ابن حرب، قال: حدثنا إسماعيل بن إبراهيم، عن الجريري، عن أبي العلاء. وفي (٣/٧٧) قال: وحدثنا شيبان بن فروخ، قال: حدثنا أبو الأشهب، قال: حدثنا خليد العصري.\nثلاثتهم - أبو العلاء بن الشيخر يزيد بن عبد الله، وخليد، وأبو نعامة السعدي- عن الأحنف بن قيس، فذكره.","vol":"1","page":604},{"text":"٤٥٠ - (خ م ت س) أبو ذر - ﵁ - قال: انْتَهَيْتُ إلى النبي - ﷺ - وهو جَالِسٌ في ظِلِّ الْكَعْبَةِ، فلما رآني قال: «هُمُ الأخسرون ورَبِّ الْكَعْبَةِ» قال: فجئتُ حتى جَلَسْتُ، فلم أتَقَارَّ أن قُمتُ، فقلتُ: يا رسول الله فِدَاكَ أبي وأمي مَن هُمْ؟ قال: «هُمُ الأكثرون أموالًا، إلا من قال هكذا، ⦗٦٠٧⦘ وهكذا، وهكذا، - من بَيْنِ يديه - ومن خلفه، وعن يمينه، وعن شماله - وقليلٌ ما هم، ما من صاحب إبلٍ ولا بقرٍ ولا غنمٍ، لا يُؤدِّي زكاتَها، إلا جاءتْ يومَ القيامة أعظمَ ما كانت وأسمنَه، تَنْطَحُه بِقُرُونِها، وتَطؤُه بأظْلافها، كلما نَفِدَت أُخْراها عادت عليه أُولاها حتى يُقضى بين الناس. هذه رواية مسلم، وفرَّقه البخاري في موضعين» .\nوأخرجه الترمذي والنسائي بطوله: وفيه - بعد قوله: وقليلٌ ما هم -، ثم قال: والذي نفسي بيده، لا يموتُ رجلٌ فيدَعُ إبلًا ولا بقرًا لم يُؤَدِّ زَكاتَها.. وذكر الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n أَتَقَارُّ: بمعنى أقَرُّ وأَثْبُتُ: أي لم أَلْبَث أن سألته.\nبأظلافها: الظِّلْفُ للبقر والغنم: بمنزلة الحافر للفرس والبغل، وبمنزلة الخف للبعير.\n_________\n(١) البخاري ١١/٤٦٠ في الإيمان، باب كيف كانت يمين النبي ﷺ، و٣/٢٥٦ في الزكاة، باب زكاة البقر، ومسلم رقم (٩٩٠) في الزكاة، باب تغليظ عقوبة من لا يؤدي الزكاة، والترمذي رقم (٦١٧) في الزكاة، باب ما جاء عن رسول الله ﷺ في منع الزكاة، والنسائي ٥/١٠، ١١ في الزكاة، باب التغليظ في حبس الزكاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٤٠) قال: حدثنا سفيان، وأحمد (٥/١٥٢) قال: حدثنا محمد بن عبيد، وابن نمير. وفي (٥/١٥٧، ١٥٨) قال: حدثنا وكيع. وفي (٥/١٦٩) قال: حدثنا أبو معاوية. والدارمي (١٦٢٦) قال: أخبرنا الحسن بن الربيع، قال: حدثنا أبو الأحوص، والبخاري (٢/١٤٨)، وفي (٨/١٦٢) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. ومسلم (٣/٧٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وفي (٣/٧٥) قال: وحدثناه أبو كريب محمد بن العلاء، قال: حدثنا أبو معاوية. وابن ماجة (١٧٨٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٦١٧) قال: حدثنا هناد بن السري التميمي الكوفي، قال: حدثنا أبو معاوية. والنسائي (٥/١٠) قال: أخبرنا هناد بن السري في حديثه، عن أبي معاوية، وفي (٥/٢٩) قال: أخبرنا محمد ابن عبد الله بن المبارك، قال: حدثنا وكيع. وابن خزيمة (٢٢٥١) قال: حدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد، وجعفر بن محمد التغلبي، قالا: حدثنا وكيع.\nسبعتهم - سفيان، ومحمد بن عبيد، وابن نمير، ووكيع، وأبو معاوية، وأبو الأحوص، وحفص بن غياث- عن الأعمش، عن المعرور بن سويد، فذكره.","vol":"1","page":606},{"text":"٤٥١ - (د) عبد الله بن عمر - ﵄ - قال: خطب رسول الله - ﷺ - فقال: «إيَّاكم والشُّحَّ، فإنَّما هَلَكَ من كان قَبلكُم بالشُّحِّ، أمَرَهم بالبُخْلِ ⦗٦٠٨⦘ فَبَخِلُوا [وأمرهم بالقَطيعة فَقَطعوا] (١) وأمَرهم بالفُجُور فَفَجَرُوا» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الشح: أشد البخل، وقيل: هو بخل مع حرص.\nالفجور: هنا: العصيان والفسق.\nيسفكوا: السفك: الإراقة والإجراء.\nمحارمهم: المحارم: كل ما حرم عليهم ونُهوا عنه.\n_________\n(١) زيادة من سنن أبي داود.\n(٢) رقم (١٦٩٨) في الزكاة، باب في الشح، وإسناده صحيح، وأخرجه الحاكم مطولًا وصححه على شرط مسلم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود [١٦٩٨] قال: ثنا حفص بن عمر، ثنا شعبة، عن عمرو بن مرة، عن عبد الله بن الحارث، عن أبي كثير، عن عبد الله بن عمرو «فذكره» .","vol":"1","page":607},{"text":"٤٥٢ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ -: «خَصْلَتَانِ لا تَجْتَمعانِ في مُؤمنٍ: الْبُخْل، وسوءُ الخُلُقِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٦٣) في البر والصلة، باب ما جاء في البخل وقال: هذا حديث غريب لا نعرفه إلا من حديث صدقة بن موسى، وصدقة ضعيف ضعفه ابن معين وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه عبد بن حميد (٩٩٦) قال: حدثنا سليمان بن داود. والبخاري في الأدب المفرد (٢٨٢) قال: حدثنا مسلم. والترمذي (١٩٦٢) قال: حدثنا أبو حفص عمرو بن علي، قال: أخبرنا أبو داود.\nكلاهما - سليمان بن داود، وأبو داود، ومسلم بن إبراهيم- عن صَدَقَة بن موسى أبي المغيرة السلمي، قال: حدثنا مالك بن دينار، عن عبد الله بن غالب الحُدّاني، فذكره.\nقلت: قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث صدقة بن موسى، وصدقة ضعيف، ضعفه ابن معين.","vol":"1","page":608},{"text":"٤٥٣ - (خ م) أبو هريرة - ﵁ -: أن رسولَ اللَّهِ - ﷺ - قال: «لَوْ كان عِنْدِي أُحُدٌ ذَهَبًا، لأحْبَبْتُ أنْ لا تَأتِيَ ثلاثٌ وعِنْدِي منه دينار، لَيْسَ شَيْئًا أُرْصِدُهُ في دَيْنٍ عليَّ، أجِدُ من يَقْبَلُهُ» . ⦗٦٠٩⦘\nوفي رواية: «لَوْ كان عندي مثلُ أُحُدٍ ذَهَبًا، لَسَرَّني أن لا يَمرَّ عليَّ ثَلاثُ لَيَالٍ وعندي منه شَيءٌ، إلا شَيئًا أُرْصِدُهُ لدَينٍ» . أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٥/٤٢ في الاستقراض، باب أداء الديون، وفي الرقاق ١١/٢٢٥، باب قول النبي ﷺ: \" ما يسرني أن عندي مثل أحد ذهبًا \"، وفي التمني، باب تمني الخير، ومسلم رقم (٩٩١) في الزكاة، باب تغليظ عقوبة من لا يؤدي الزكاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري من حديث عبيد الله بن عبد الله بن عتبة، عن أبي هريرة وإسناده:\nقال البخاري (٣/١٥٢، ٨/١١٨) قال: حدثنا أحمد بن شبيب بن سعيد. قال: حدثنا أبي، عن يونس. قال: قال ابن شهاب: حدثني عبيد الله بن عبد الله بن عتبة، فذكره.\n- ورواه مسلم من حديث محمد بن زياد، عن أبي هريرة:\nأخرجه أحمد (٢/٤٥٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/٤٦٧) قال: حدثنا عبد الرحمن. قال: حدثنا حماد. ومسلم (٣/٥٧) قال: حدثنا عبد الرحمن بن سلام الجمحي، قال: حدثنا الربيع، يعني ابن مسلم. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة.\nثلاثتهم - شعبة، وحماد بن سلمة، والربيع بن مسلم- عن محمد بن زياد، فذكره.\n- ورواه مالك بن أبي عامر، عن أبي هريرة:\nأخرجه أحمد (٢/٤١٩) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٤١٣٢) قال: حدثنا يعقوب بن حميد بن كاسب.\nكلاهما - قتيبة بن سعيد، ويعقوب بن حميد- عن عبد العزيز بن محمد، عن أبي سهيل بن مالك، عن أبيه، فذكره.","vol":"1","page":608},{"text":"٤٥٤ - (د س) بهز بن حكيم - ﵄ -: عن أبيه عن جدِّه قال: سمعتُ رسولَ الله - ﷺ - يقول: «لا يَأتي رجلٌ مولاه يسألُه مِن فضلٍ عندَهُ، فَيَمْنَعُهُ إيَّاهُ، إلا دُعِيَ له يومَ القيامَةِ شُجَاعٌ يَتَلَمَّظُ فَضْلَه الذي مَنَعَهُ (١)» .أخرجه النسائي.\nوأخرجه أبو داود في جملة حديث يتضمن بِرِّ الوالدين، وقد ذُكر في كتاب البِرِّ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n شُجاع: الشجاع هاهنا: الحية.\nيتلمظ: التلمظ: تطعم ما يبقى في الفم من أثر الطعام.\n_________\n(١) الشجاع - بضم الشين وكسرها - الحية الذكر، والجمع: أشجعة وشجعان، وشجعان، وهو أجرأ الحيات، والتلمظ: الأخذ باللسان ما يبقى في الفم من أثر الطعام وتتبعه، واللماظة: أثر الطعام، والتمطق بالشفتين.\n(٢) النسائي ٥/٨٢ في الزكاة، باب من يسأل ولا يعطي، وأبو داود رقم (٥١٣٩) في الأدب، باب بر الوالدين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٥/٢) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن بهز بن حكيم. وفي (٥/٣) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. قال: أخبرنا أبو قزعة الباهلي. وفي (٥/٣) قال: حدثنا يزيد. قال: أخبرنا بهز بن حكيم. وفي (٥/٥) قال: حدثنا يحيى بن سعيد، عن بهز ابن حكيم، وأبو داود (٥١٣٩) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان، عن بهز بن حكيم. والنسائي (٥/٨٢) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر. قال: سمعت بهز ابن حكيم. كلاهما - بهز، وأبو قزعة- عن حكيم بن معاوية، فذكره.","vol":"1","page":609},{"text":"٤٥٥ - (ت) كعب بن عياض - ﵁ - قال: سمعتُ رسولَ الله ⦗٦١٠⦘ ﷺ - يقول: «إن لِكُلِّ أمَّةٍ فِتْنَةً ووإن فتْنَةَ أمَّتي المالُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٣٧) في الزهد، باب ما جاء أن فتنة هذه الأمة المال، وإسناده حسن، وقال الترمذي: حديث حسن صحيح غريب، وصححه الحاكم وأقره الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/١٦٠) قال: حدثنا أبو العلاء الحسن بن سوار. والترمذي (٢٣٣٦) قال: حدثنا أحمد بن منيع، قال: حدثنا الحسن بن سوار. والنسائي في الكبرى (تحفة الأشراف) (٨/١١١٢٩) عن عمرو بن منصور، عن آدم.\nكلاهما - الحسن، وآدم - عن ليث بن سعد، عن معاوية بن صالح، عن عبد الرحمن بن جُبير بن نُفير، عن أبيه، فذكره.","vol":"1","page":609},{"text":"٤٥٦ - (ت) ابن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ -: «لا تَتَّخِذُوا الضَّيْعَةَ فترغَبُوا في الدنيا» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الضَّيعة: هاهنا: المعيشة والحرفة التي يعود الإنسان بحاصلها على نفسه.\n_________\n(١) رقم (٢٣٢٩) في الزهد، باب لا تتخذوا الضيعة فترغبوا في الدنيا، وإسناده قوي، وحسنه الترمذي. وأخرجه أحمد رقم (٣٥٧٩) والحاكم ٤/٣٢٢ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١٢٢) قال: حدثنا سفيان. وأحمد (١/٣٧٧) (٣٥٧٩) قال: حدثنا سفيان. وفي (١/٤٢٦) (٤٠٤٨) قال: حدثنا أبو معاوية. وفي (١/٤٤٣) (٤٢٣٤) قال: حدثنا وكيع، قال: حدثنا سفيان. والترمذي (٢٣٢٨) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان.\nثلاثتهم - سفيان بن عيينة، وأبو معاوية، وسفيان الثوري- عن الأعمش، عن شمر بن عطية، عن المغيرة بن سعد بن الأخرم، عن أبيه، فذكره.\nقلت: هو من بابة الزهد والرقائق، والمغيرة بن سعد «مقبول» .","vol":"1","page":610},{"text":"٤٥٧ - (م ت س) عبد الله بن الشخير - ﵁ - قال: أتيتُ رسول الله - ﷺ - وهو يقرأ: ﴿ألْهَاكُمُ التَّكَاثُرُ﴾ فقال: «يقولُ ابنُ آدمَ: مالي، مَالي، وهَلْ لَكَ يا ابْن آدَمَ مِنْ مَالِكَ إلا ما أكلتَ فأفْنَيتَ، أو لَبِستَ فأبْلَيْتَ، أو تصَدَّقْتَ فأمْضَيْتَ» . أخرجه مسلم والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n فأمضيت: أي أنفذت فيه عطاءك.\n_________\n(١) مسلم رقم (٢٩٥٨) في الزهد، باب الزهد، والترمذي رقم (٣٣٥١) في تفسير القرآن، باب من سورة ألهاكم التكاثر، والنسائي ٦/٢٣٨ في الوصايا، باب الكراهية في تأخير الوصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢٤) قال: حدثنا وكيع، قال: حدثنا هشام، وفي (٤/٢٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحجاج، قال: حدثني شعبة. وفي (٤/٢٦) قال: أخبرنا عبد الوهاب، قال: أخبرنا سعيد، وفي (٤/٢٦) قال: حدثنا عفان، قال: حدثنا أبان. وفي (٤/٢٦) قال: حدثنا عفان، قال: حدثنا همام. وفي (٤/٢٦) قال: حدثنا بَهز، قال: حدثنا همام، وعبد بن حميد (٥١٣) قال: أخبرنا يزيد بن هارون، قال: أخبرنا شعبة. ومسلم (٨/٢١١) قال: حدثنا هَدّاب بن خالد، قال: حدثنا همام، (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد ابن جعفر، قال: حدثنا شعبة (ح) وقالا جميعًا: حدثنا ابن أبي عدي، عن سعيد. (ح) وحدثنا ابن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثنا أبي. والترمذي (٢٣٤٢، ٣٣٥٤) قال: حدثنا محمود بن غيلان، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة. والنسائي (٦/٢٣٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا شعبة. وفي الكبرى (تحفة الأشراف) (٥٣٤٦) عن محمد بن عمرو، عن يحيى بن سعيد، عن شعبة. خمستهم -هشام، وشعبة، وسعيد، وأبان، وهمام- عن قتادة.\n٢ - وأخرجه أحمد (٤/٢٦) قال: حدثنا عبد الله بن محمد -قال عبد الله بن أحمد: وسمعته أنا من عبد الله بن محمد بن أبي شيبة-. وعبد بن حميد (٥١٥) قال: حدثني ابن أبي شيبة. والنسائي في الكبرى (تحفة الأشراف) (٥٣٤٦) عن أحمد بن مصرف بن عمرو. كلاهما - عبد الله بن محمد بن أبي شيبة، وأحمد بن مُصَرِّف - عن زيد بن الحُباب، عن شداد بن سعيد أبي طلحة الراسبي، عن غَيلان بن جرير.\nكلاهما - قتادة، وغيلان- عن مطرف بن عبد الله بن الشخير، فذكره.\n* لفظ رواية غير ابن جرير: «أتيتُ رسول الله -ﷺ- وهو يُصلي قاعدًا، أو قائمًا وهو يقرأ: ﴿ألهاكم التكاثر﴾ حتى ختمها» .","vol":"1","page":610},{"text":"٤٥٨ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «يقُولُ العَبْدُ: مَالي، مَالي، وإنَّما لَه من مَالِهِ ثَلاثٌ: ما أكَلَ فأفْنَى، أو لَبِسَ فأبْلَى، أو أعْطَى فأقْنَى، وما سوى ذلك، فَهُوَ ذَاهِبٌ وتاركُهُ لِلنَّاسِ» . ⦗٦١١⦘ أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٥٩) في الزهد، باب الزهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٦٨) قال: حدثنا هيثم. قال: أخبرنا حفص بن ميسرة. وفي (٢/٤١٢) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم، ومسلم (٨/٢١١) قال: حدثني سويد بن سعيد. قال: حدثني حفص بن ميسرة. (ح) وحدثنيه أبو بكر بن إسحاق، قال: أخبرنا ابن أبي مريم. قال: أخبرنا محمد بن جعفر.\nثلاثتهم - حفص بن ميسرة، وعبد الرحمن بن إبراهيم، ومحمد بن جعفر- عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"1","page":610},{"text":"٤٥٩ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «لُعِنَ عَبدُ الدِّينارِ، ولُعِنَ عَبْدُ الدِّرْهَم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٧٦) في الزهد، باب لعن عبد الدينار. وحسنه الترمذي مع أن فيه عنعنة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف للانقطاع: أخرجه الترمذي (٢٣٧٥) قال: حدثنا بشر بن هلال الصواف، قال: حدثنا عبد الوارث بن سعيد، عن يونس، عن الحسن، فذكره.\nقلت: والصحيح لفظ: «تَعِس عبدُ الدينار، وعبد الدرهم، وعبد الخميصة، إن أُعْطِيَ رضي، وإن لم يُعط سخط، تعس وانتكس، إذا شيك فلا انتَقَشَ، طوبى لعبد آخذٍ بعنان فرسه في سبيل الله، أشعث رأسه، مُغْبَرةٍ قدماه، إن كان في الحراسة كان في الحراسة، وإن كان في السَّاقة كان في الساقة، إن استأذن لم يؤذن له، وإن شفع لم يُشَفَّع» .\nأخرجه البخاري (٤/٤١، ٨/١١٤) قال: حدثنا يحيى بن يوسف، قال: أخبرنا أبو بكر، عن أبي حصين. وفي (٤/٤١) قال: وزادنا عمرو، قال: أخبرنا عبد الرحمن بن عبد الله بن دينار، عن أبيه. وابن ماجة (٤١٣٥) قال: حدثنا الحسن بن حماد، قال: حدثنا أبو بكر بن عياش، عن أبي حصين، وفي (٤١٣٦) قال: حدثنا يعقوب بن حميد، قال: حدثنا إسحاق بن سعيد، عن صفوان، عن عبد الله بن دينار.\nكلاهما - أبو حصين، وعبد الله بن دينار- عن أبي صالح، فذكره.\n* الروايات مطولة ومختصرة، واللفظ لعبد الله بن دينار عند البخاري.\n* قال أبو عبد الله محمد بن إسماعيل البخاري (٤/٤١): لم يرفعه إسرائيل ومحمد بن جحادة عن أبي حصين.","vol":"1","page":611},{"text":"٤٦٠ - (خ س) ابن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ -: «أيُّكُم مالُ وارِثِه أحبُّ إليه من ماله؟» قالوا: يا رسول الله، ما مِنَّا أحدٌ إلا مالُه أحبُّ إليه، قال: «فإنَّ مَالَهُ ما قَدَّمَ،، مالَ وَارِثِهِ ما أخَّرَ» . أخرجه البخاري والنسائي (١) .\n_________\n(١) البخاري ١١/٢٢١ في الرقاق، باب ما قدم من ماله فهو له، والنسائي ٦/٢٣٧، ٢٣٨ في الوصايا، باب الكراهية في تأخير الوصية. قال ابن بطال وغيره: وفي الحديث التحريض على تقديم ما يمكن تقديمه من المال في وجوه القربة والبر لينتفع به في الآخرة، فإن كل شيء يخلفه المورث يصير ملكًا للوارث، فإن عمل فيه بطاعة الله اختص بثواب ذلك، وكان ذلك الذي تعب في جمعه ومنعه، وإن عمل فيه بمعصية الله، فذاك أبعد لمالكه الأول من الانتفاع به وإن سلم من تبعته، ولا يعارضه قوله ﷺ لسعد \" إنك أن تذر ورثتك أغنياء خير من أن تذرهم عالة \" لأن حديث سعد محمول على من تصدق بماله كله أو معظمه في مرضه، وحديث ابن مسعود في حق من يتصدق في صحته وشحه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٢) (٣٦٢٦) قال: حدثنا أبو معاوية. والبخاري (٨/١١٦) قال: حدثني عمر ابن حفص، قال: حدثني أبي، وفي الأدب المفرد (١٥٣) قال: حدثنا محمد بن سلام، قال: أخبرنا أبو معاوية. والنسائي (٦/٢٣٧) قال: أخبرنا هناد بن السري، عن أبي معاوية.\nكلاهما - أبو معاوية، وحفص بن غياث- عن الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد، فذكره.\n* صرح الأعمش بالتحديث في رواية حفص بن غياث به.","vol":"1","page":611},{"text":"٤٦١ - (ت س) أبو وائل - ﵁ - قال: جاء معاوية إلى أبي هاشم بن عُتْبَةَ - وهو مريضٌ يعوده - فوَجَدَهُ يَبْكي، فقالَ: يا خَالُ، ما يُبْكِيكَ؟ أوَجَعٌ يُشْئِزُكَ، أمْ حِرْصٌ على الدنيا؟ قال: كَلاَّ، ولكنَّ رسولَ الله - ﷺ - عَهِدَ إلينا عَهْدًا لم آخُذْ به، قال: وما ذلك؟ قال: سَمِعْتُهُ يقول: ⦗٦١٢⦘ «إنَّما يَكْفي مِنْ جَمعِ المال خادمٌ، ومَركبٌ في سبيل الله، وأجِدُني اليومَ قد جمعت» . هذه رواية الترمذي.\nوأخرجه النسائي عن أبي وائل عن سَمُرة بن سَهْمٍ - رجل من قومه - قال: نزلتُ على أبي هاشم بن عُتْبَةَ - وهو طَعينٌ - فأتاهُ معاوية يعودُه، فبكى أبو هاشم ... وذكر الحديث (١) .\nورأيتُ قد زاد فيه رزين: فلما ماتَ حُصِّلَ ما خَلَّفَ، فبلغَ ثلاثين درهمًا، وحُسِبَتْ فيه القَصْعَةُ التي كان يَعْجِنُ فيها، وفيها كان يأكُلُ، ولم أجد هذه الزيادة.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n يُشْئِزُكَ: يُقْلِقُكَ، يقال: أَشأزني الشيء، فشئِزْتُ، أي: أقلقني فقلقت. ⦗٦١٣⦘\nطعين: المطعون، وهو الذي أصابه الطاعون.\n_________\n(١) وذكره الحافظ المنذري في \" الترغيب والترهيب \" ٤/١٢٣ في عيش السلف وقال: رواه الترمذي والنسائي، ورواه ابن ماجة عن أبي وائل عن سمرة بن سهم عن رجل من قومه، لم يسمه، قال: \" نزلت على أبي هاشم بن عتبة وهو مطعون، فأتاه معاوية - وذكر الحديث \" ورواه ابن حبان في \" صحيحه \" عن سمرة بن سهم قال: نزلت على أبي هاشم بن عتبة وهو مطعون، فأتاه معاوية ... فذكر الحديث.\nوأبو هاشم: هو أبو هاشم بن عتبة بن ربيعة بن عبد شمس بن عبد مناف، القرشي العبشمي، خال معاوية بن أبي سفيان، وأخو أبي حذيفة لأبيه، وأخو مصعب بن عمير لأمه، أمهما: خناس بنت مالك القرشية العامرية، قيل: اسمه شيبة، وقيل: هشيم، وقيل: مهشم، أسلم يوم الفتح، وسكن الشام، وتوفي في خلافة عثمان، وكان من زهاد الصحابة وصالحيهم، وكان أبو هريرة إذا ذكره قال: \" ذاك الرجل الصالح \". والحديث أخرجه الترمذي رقم (٢٣٢٨) في الزهد، باب في هم الدنيا وحبها، والنسائي ٨/٢١٨، ٢١٩ في الزينة، باب اتخاذ الخادم والمركب، وابن ماجة رقم (٤١٠٣) في الزهد، باب الزهد في الدنيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٢٩٠) قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة. وابن ماجة (٤١٠٣) قال: حدثنا محمد بن الصباح. قال: أنبأنا جرير. والنسائي (٨/٢١٨) قال: أخبرنا محمد بن قدامة، عن جرير. كلاهما - زائدة، وجرير- عن منصور، عن أبي وائل، عن سمرة بن سهم، رجل من قومه، فذكره.\n* وأخرجه أحمد (٣/٤٤٣) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وفي (٣/٤٤٤) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن الأعمش. ومنصور. والترمذي (٢٣٢٧) قال: حدثنا محمود بن غيلان. قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن منصور والأعمش. والنسائي من الكبرى (الورقة ١٣٠ ب) قال: أخبرنا محمود بن غيلان. قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن منصور والأعمش.\nكلاهما - الأعمش، ومنصور- عن شقيق أبي وائل. قال: دخل معاوية على أبي هاشم بن عتبة، وهو مريض يبكي، فذكره بمعناه. ليس فيه (سمرة بن سهم) .\nقلت: الإسناد الأول به «مبهم»، والثاني فيه الأعمش وقد دلسه كما ترى.","vol":"1","page":611},{"text":"<span data-type=\"title\" id=toc-167>الكتاب الرابع: في البنيان والعمارات</span>\n٤٦٢ - (خ) عبد الله بن عمر - ﵄ - قال: لقد رأيتُني مع رسولِ الله - ﷺ -، وقد ينيتُ بيتًا بيدَيَّ، يُكِنُّني من المطرِ، ويُظِلُّني من الشمس، ما أعانني عليه أحدٌ من خلق الله.\nوفي رواية: قال عمرو بن دينار: سمعتُ ابن عمر يقول: ما وضَعْتُ لَبِنَةً على لَبِنَةٍ مُنذُ قُبِضَ رسولُ الله - ﷺ -، قال سُفيان: فَذَكَرتُهُ لِبَعض أهله، فقال: والله لقد بَنَى، فقلتُ: لَعَلَّهُ قَبلُ. أخرجه البخاري (١) .\n_________\n(١) البخاري ١١/٧٨ في الاستئذان، باب ما جاء في البناء، وأخرجه ابن ماجة رقم (٤١٦٢) في الزهد، باب في البناء والخراب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٨٢) . وابن ماجة (٤١٦٢) قال: حدثنا محمد بن يحيى.\nكلاهما - البخاري، ومحمد بن يحيى- قالا: حدثنا أبو نعيم، قال: حدثنا إسحاق بن سعيد بن عمرو بن سعيد بن العاص، عن أبيه سعيد، فذكره.","vol":"1","page":613},{"text":"٤٦٣ - (خ م) قيس بن أبي حازم (١) - ﵀ -: قال: دَخلْنا على خَبَّاب بن الأرَتِّ نَعودُه، وقد اكْتَوَى سبع كَياتٍ - زاد بعض الرواة: في ⦗٦١٤⦘ بطنه - فقال: إن أصحابَنا الذين سلفوا مَضَوْا ولم تنقُصُهُم الدُّنيا، وإنا أصبنا ما لا نجدُ له موضِعًا إلا التُّراب، ولولا أن النبي - ﷺ - نهانا أن ندعُوَ بالموتِ لدَعَوتُ به، ثم أتيناه مرَّةً أخرى - وهو يبني حائِطًا له - فقال: إن المُسلِم يُؤجَرُ في كلِّ شيء يُنْفِقُهُ إلا في شيءٍ يجعلُهُ في هذا التراب، أخرجه البخاري ومسلم، واللفظ للبخاري (٢) .\n_________\n(١) قيس بن أبي حازم - واسمه حصين - بن عوف البجلي الأحمسي، أبو عبد الله الكوفي، أدرك الجاهلية، ورحل إلى النبي ﷺ ليبايعه، فقبض رسول الله ﷺ وهو في الطريق، وأبوه له صحبة. روى عن أبيه وأبي بكر وعثمان وعلي، وعن بقية العشرة، إلا عبد الرحمن بن عوف. قال ابن عيينة: ما كان بالكوفة أحد أروى عن أصحاب رسول الله ﷺ من قيس، وقال الآجري عن أبي داود: أجود الناس إسنادًا قيس بن أبي حازم، مات سنة سبع أو ثمان وتسعين.\n(٢) البخاري ١٠/١٠٨، ١٠٩ في المرضى، باب تمني المريض الموت، وفي الدعوات، باب الدعاء بالموت والحياة، وفي الرقاق، باب ما يحذر من زهرة الدنيا والتنافس فيها، وفي التمني، باب ما يكره من التمني، وأخرجه مسلم رقم (٢٦٨١) في الذكر والدعاء، باب تمني كراهية الموت لضر نزل به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٥٤) قال: حدثنا سفيان. وأحمد (٥/١٠٩) قال: حدثنا وكيع. وفي (٥/١١٠) قال: حدثنا يزيد. وفي (٥/١١١) قال: حدثنا محمد بن يزيد. وفي (٥/١١٢، ٦/٣٩٥) قال: حدثنا يحيى بن سعيد. والبخاري (٧/١٥٦)، وفي الأدب المفرد (٤٥٤) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٨/٩٤) وفي الأدب المفرد (٦٨٧) قال: حدثنا مسدد، قال: حدثنا يحيى، وفي (٨/٩٤، ١١٤) قال: حدثنا محمد ابن المثنى، قال: حدثنا يحيى، وفي (٨/١١٣) قال: حدثنا يحيى بن موسى، قال: حدثنا وكيع. وفي (٩/١٠٤) قال: حدثنا محمد، قال: حدثنا عبدة. ومسلم (٨/٦٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس. وفي (٨/٦٤) قال: حدثناه إسحاق بن إبراهيم، قال: أخبرنا سفيان بن عُيينة، وجرير بن عبد الحميد، ووكيع. (ح) وحدثنا ابن نُمير، قال: حدثنا أبي (ح) وحدثنا عُبيد الله بن معاذ، ويحيى بن حبيب، قالا: حدثنا مُعتمر، (ح) وحدثنا محمد بن رافع، قال: حدثنا أبو أسامة. والنسائي (٤/٤) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nجميعهم - سفيان، ووكيع، ويزيد، ومحمد بن يزيد، ويحيى بن سعيد، وشعبة، وعبدة، وابن إدريس، وجرير، وابن نُمير، ومعتمر، وأبو أسامة- عن إسماعيل بن أبي خالد، عن قيس، فذكره.","vol":"1","page":613},{"text":"٤٦٤ - (ت) أنس - ﵁ - قال: قال رسولُ الله - ﷺ -: «النَّفَقَةُ كلُّها في سَبِيلِ اللهِ إلا البنَاءَ فلا خير فيه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٨٤) في أبواب صفة القيامة، باب النهي عن تمني الموت، وسنده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٤٨٢) قال: حدثنا محمد بن حُميد الرازي، قال: حدثنا زافر بن سليمان، عن إسرائيل، عن شبيب بن بشير، قال الترمذي: هكذا قال (شبيب بن بشير)، وإنما هو (شبيب بن بشر) فذكره.","vol":"1","page":614},{"text":"٤٦٥ - (د) أنس - ﵁ -: أنَّ رسولَ الله - ﷺ - خَرَجَ يَوْمًا ونحن مَعَهُ، فَرَأى قُبَّةً، مُشْرِفَةً، فقال: «مَا هَذِهِ؟» قال أصْحَابُهُ: هذه لفلانٍ - رجل من الأنصار - فسَكَت وحملها في نفسه، حتى لما جاء صاحِبُها، سَلَّمَ عليه في الناس، فأعرض عنه - صنع ذلك مرارًا - حتى عرف الرجلُ الغضبَ فيه، والإعراض عنه، فشكا ذلك إلى أصحابه، فقال: واللهِ، إني لأُنكر رسولَ الله - ﷺ -، قالوا: خرَجَ، فرأى قُبَّتَكَ، فرجعَ الرجلُ إلى قُبَّتِهِ فهَدَمَهَا، حتى سوَّاها بالأرض، فخرج رسول الله - ﷺ - ذَات يومٍ، فلم يَرَها قال: «ما فعلَتِ القُبَّةُ؟» قالوا: شكا إلينا صاحِبُها إعراضَك عنه، ⦗٦١٥⦘ فأخبرناه فهدمها، فقال: «أمَا إنًَّ كلَّ بِنَاءٍ وبالٌ على صاحبِهِ، إلا مالا، إلا مالا» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n إلا مالا: أي: إلا ما لابد للإنسان منه مما تقوم به الحياة.\n_________\n(١) رقم (٥٢٣٧) في الأدب، باب ما جاء في البناء، وفي سنده أبو طلحة الأسدي الراوي عن أنس لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١ - أخرجه أحمد (٣/٢٢٠) قال: حدثنا أسود بن عامر، قال: حدثنا شريك، عن عبد الملك بن عمير.\n٢ - وأخرجه أبو داود (٥٢٣٧) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير، قال: حدثنا عثمان بن حكيم، قال: أخبرني إبراهيم بن محمد بن حاطب القرشي.\nكلاهما - عبد الملك، وإبراهيم- عن أبي طلحة الأسدي، فذكره.\nأخرجه ابن ماجة (٤١٦١) قال: حدثنا العباس بن عثمان الدمشقي، قال: حدثنا الوليد بن مسلم، قال: حدثنا عيسى بن عبد الأعلى بن أبي فَروة، قال: حدثني إسحاق بن أبي طلحة، فذكره.","vol":"1","page":614},{"text":"٤٦٦ - (ت د) عبد الله بن عمرو بن العاص - ﵄ - قال: «مَرَّ بي رسولُ الله - ﷺ - وأنا أُطَيِّنُ حائِطًا لِي من خُص - فقال: ما هذا يا عبد الله؟ قلتُ: حائطًا أصْلحُهُ يا رسولَ الله، قال: الأمْرُ أيسَرُ من ذَلِكَ» أخرجه الترمذي.\nوأخرجه أبو داود نحوه، وقال: ونحنُ نُصْلحُ خُصًا لنا، وقَدْ وَهَى، فقال: ما أرى الأمرَ إلا أعْجَلَ من ذلك.\nوفي رواية أخرى لأبي داود نحوه، وفيه: أنا وأمِّي، وفيه: الأمْرُ أسرعُ من ذَلِكَ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n خُصٌ: الخص: البيت من القصب.\nوَهى: وهَى الشيء: إذا قارب الهلاك، ومنه: وهى السقاء: إذا تَخَرَّق.\n_________\n(١) الترمذي رقم (٢٣٣٦) في الزهد، باب ما جاء في قصر الأمل، وأبو داود رقم (٥٢٣٥ و٥٢٣٦) في الأدب، باب ما جاء في البناء، وأخرجه ابن ماجة رقم (٤١٦٠) في الزهد، باب في البناء والخراب، وإسناده صحيح، وقال الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح، لولا تدليس الأعمش:\nأخرجه أحمد (٢/١٦١) (٦٥٠٢) قال: حدثنا أبو معاوية. والبخاري في الأدب المفرد (٤٥٦) قال: حدثنا عمر، قال: حدثنا أبي. وأبو داود (٥٢٣٥) قال: حدثنا مُسَدَّد، قال: حدثنا حفص. وفي (٥٢٣٦) قال: حدثنا عثمان بن أبي شيبة، وهناد (المعنى)، قالا: حدثنا أبو معاوية. وابن ماجة (٤١٦٠) قال: حدثنا أبو كريب، قال: حدثنا أبو معاوية. والترمذي (٢٣٣٥) قال: حدثنا هناد، قال: حدثنا أبو معاوية.\nكلاهما - أبو معاوية، وحفص بن غياث- قالا: حدثنا الأعمش، عن أبي السفر، فذكره.","vol":"1","page":615},{"text":"٤٦٧ - (د) دكين بن سعيد المزني - ﵁ - (١) قال: «أتَيْنا رسولَ الله - ﷺ -، فسألنَاهُ الطَّعَامَ، فقال: يا عُمَرُ اذْهَبْ فأعْطِهِم، فارْتَقَى بِنَا إلَى عِلِّيَّةٍ، فأخرجَ المفتاحَ مِنْ حُجْزَتِهِ فَفَتَحَ» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n حجزته: حجزة السراويل معروفة.\n_________\n(١) قال الحافظ في \" تهذيب التهذيب \" ٣/٢١٢ دكين بن سعيد، ويقال: ابن سعيد - بالضم - ويقال: ابن سعد المزني، ويقال: الخثعمي، له صحبة، عداده في أهل الكوفة، روى عن النبي ﷺ، وعنه قيس بن أبي حازم، روى عنه أبو داود حديثًا واحدًا في معجزة تكثير التمر القليل، قلت: (القائل ابن حجر) قال مسلم وغيره: لم يرو عنه غير قيس، وأخرج ابن خزيمة وابن حبان حديثه في \" صحيحهما \" وذكره الدارقطني في الإلزامات وأبو ذر في مستدركه.\n(٢) رقم (٥٢٣٨) في الأدب، باب في اتخاذ الغرف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٩٣) قال: حدثنا سفيان. وأحمد (٤/١٧٤) . قال: حدثنا وكيع. وفي (٤/١٧٤) قال: حدثنا يعلى بن عُبيد. وفي (٤/١٧٤) قال: حدثنا محمد بن عُبيد. وفي (٤/١٧٤) قال: حدثنا يعلى، ومحمد، ابنا عبيد. وأبو داود (٥٢٣٨) قال: حدثنا عبد الرحيم بن مطرف الرؤاسي، قال: حدثنا عيسى.\nخمستهم - سفيان، ووكيع، ويعلى، ومحمد، وعيسى- عن إسماعيل - ابن أبي خالد- عن قيس، فذكره.","vol":"1","page":616},{"text":"٤٦٨ - (خ م ت د) أبو هريرة - ﵁ -: أنَّ رسول الله - ﷺ - قال: «إذَا تَدَارأتُم - وفي رواية - تَشَاجَرْتم في الطَّريقِ، فاجْعَلُوهُ سَبْعَةَ أذْرُع» .\nوفي أخرى: قالَ: قَضَى رسولُ الله - ﷺ - إذا تَشَاجَرُوا في الطَّريق -: «بسَبْعَة أذْرُعٍ» .\nأخرجه البخاري ومسلم والترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n تدارأتم: المدارأة مهموزة: المدافعة.\nتشاجرتم: المشاجرة: المخاصمة.\n_________\n(١) البخاري ٥/٨٥ في المظالم، باب إذا اختلفوا في الطريق الميتاء، ومسلم رقم (١٦١٣) في المساقاة، باب قدر الطريق إذا اختلفوا فيه، والترمذي رقم (١٣٥٦) في الأحكام، باب ما جاء في الطريق إذا اختلفوا فيه، وأبو داود رقم (٣٦٣٣) في الأقضية، باب من أبواب القضاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عكرمة عن أبي هريرة:\nأخرجه أحمد (٢/٤٩٥)، قال: حدثنا إسحاق بن عيسى. والبخاري (٣/١٧٧) قال: حدثنا موسى بن إسماعيل.\nكلاهما - إسحاق، وموسى- قالا: حدثنا جرير بن حازم، عن الزبير بن الخِرِّيت، عن عكرمة، فذكره. - ورواه بشير بن كعب العدوي عن أبي هريرة:\nأخرجه أحمد (٢/٤٢٩، ٤٧٤) قال: حدثنا يحيى بن سعيد. وفي (٢/٤٦٦) قال: حدثنا وكيع. وأبو داود (٣٦٣٣) قال: حدثنا مسلم بن إبراهيم. وابن ماجة (٢٣٣٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع، والترمذي (١٣٥٦) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد.\nثلاثتهم - يحيى، ووكيع، ومسلم بن إبراهيم- عن المثنى بن سعيد الضبعي، عن قتادة، عن بشير بن كعب العدوي، فذكره.\n- ورواه عبد الله بن الحارث عن أبي هريرة:\nأخرجه مسلم (٥/٥٩) قال: حدثني أبو كامل فضيل بن حسين الجحدري. قال: حدثنا عبد العزيز بن المختار. قال: حدثنا خالد الحذاء، عن يوسف بن عبد الله، عن أبيه، فذكره.","vol":"1","page":616},{"text":"<span data-type=\"title\" id=toc-168>ترجمة الأبواب التي أولها باء، ولم ترد في حرف الباء</span>\n\nالبيعة: في كتاب الإيمان، من حرف الهمزة.\nبَدْءُ الخلق: في خلق العالم، من حرف الخاء.\nالبول: في كتاب الطهارة، من حرف الطاء.\nالبُكاء: في كتاب الموت، من حرف الميم.\nبدء الوحي: في كتاب النبوة، من حرف النون.\n\nتم - بعون الله وتوفيقه - الجزء الأول من كتاب \" جامع الأصول في أحاديث الرسول \" - ﷺ - ويليه الجزء الثاني، وأوله: حرف التاء ويبدأ بكتاب تفسير القرآن الكريم وأسباب نزوله، وهو على نظم سور القرآن","vol":"1","page":617},{"text":"<span data-type=\"title\" id=toc-169>حرف التاء</span>\nوفيه سبعة كتب\nكتاب التفسير، كتاب تلاوة القرآن، كتاب ترتيب القرآن، كتاب التوبة، كتاب التعبير، كتاب التفليس، كتاب تمني الموت\n<span data-type=\"title\" id=toc-170>الكتاب الأول: في تفسير القرآن، وأسباب نزوله</span>\nوهو على نَظْم سور القرآن\n٤٦٩ - (ت د) - جُندب بن عبد الله - ﵁-: قال: قال رسول الله ﷺ: «مَنْ قَالَ فِي كِتَابِ الله - ﷿ - برأْيهِ فأصابَ، فقد أَخطأَ» .\nأخرجه الترمذي وأبو داود، وزاد رزين زيادة لم أجدْها في الأُصول، «ومن قالَ بِرأْيِهِ فأَخطأ، فقَد كَفَرَ» . (١) ⦗٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَن قَالَ فِي كِتَابِ اللهِ بِرَأْيِهِ) [النهي عن تفسير القرآن بالرأي] لا يخلو: إِمَّا أن يكون المراد به: الاقتصار على النقل والمسموع، وترك الاستنباط، أو المراد به: أمر آخر، وباطل أَنْ يكونَ المراد به: أن لا يتكلَّم أحد في القرآن إلا بما سمعه، فإنَّ الصحابة -﵃- قد فسروا القرآن، واختلفوا في تفسيره على وجوه، وليس كل ما قالوه سَمعوهُ من النبي ﷺ وإنَّ النَّبيَّ دعا لابن عباس فقال: «اللهم فقهه في الدِّين وعلِّمهُ التأويل» فإن كان التأويل مسموعًا كالتنزيل، فما فائدة تخصيصه بذلك؟.\nوإنما النهي يحمل على أحد وجهين:\nأحدهما: أن يكون له في الشيء رأي، وإليه ميْل من طبعه وهواه، فيتأوَّل القرآن على وفْقِ رأيه وهواه، ليحتجَّ على تصحيح غرضه، ولو لم يكن له ذلك الرأي والهوى لكان لا يلوح له من القرآن ذلك المعنى.\nوهذا النوع يكون تارة مع العلم، كالذي يحتج ببعض آيات القرآن على تصحيح بدعته، وهو يعلم أنْ ليس المراد بالآية ذلك، ولكن يُلَبِّسُ على خصمه.\nوتارة يكون مع الجهل، وذلك إذا كانت الآية محتملة، فيميل فهمُه إلى الوجه الذي يوافق غرضه، ويترجَّحُ ذلك الجانب برأيه وهواه فيكون قد فسَّرَ برأيه، أي رأيُه هو الذي حمله على ذلك التفسير، ولولا رأيه لما كان يترجح ⦗٥⦘ عنده ذلك الوجه.\nوتارة يكون له غرض صحيح، فيطلب له دليلًا من القرآن، ويستدل عليه بما يعلم أنه ما أريد به، كمَن يدعو إلى مجاهدة القلب القاسي، فيقول: قال الله تعالى: ﴿اذهبْ إلى فرعوْنَ إنهُ طغَى﴾ ويشيرُ إلى قلبه، ويومئُ إلى أنه المراد بفرعون.\nوهذا الجنس قد استعمله بعض الوعاظ في المقاصد الصحيحة، تحسينًا للكلام، وترغيبًا للمستمع، وهو ممنوع.\nوقد استعمله الباطنية في المقاصد الفاسدة، لتغرير الناس، ودعوتهم إلى مذهبهم الباطل، فَيُنَزِّلون القرآن على وفق رأيهم ومذهبهم، على أمور يعلمون قطعًا: أنها غير مرادة به.\nفهذه الفنون: أحد وجهي المنع من التفسير بالرأي.\nوالوجه الثاني: أن يسارع إلى تفسير القرآن بظاهر العربية من غير استظهار بالسماع والنقل فيما يتعلق بغرائب القرآن وما فيه من الألفاظ المبهمة والمبدلة، وما فيه من الاختصار، والحذف والإضمار، والتقديم والتأخير، فمن لم يُحكم ظاهر التفسير، وبادر إلى استنباط المعاني بمجرد فهم العربية، كَثُر غلطه، ودخل في زمرة مَنْ فسَّر القرآن بالرأي.\nفالنقل والسماع لابد منه في ظاهر التفسير أولًا، ليتقى به مواضع الغلط، ثم بعد ذلك يتسعُ التفهم والاستنباط، والغرائب التي لا تُفهم إلا ⦗٦⦘ بالسماع كثيرة، ولا مطمع في الوصول إلى الباطن قبل إحكام الظاهر، ألا ترى أن قوله تعالى: ﴿وآتينا ثمودَ النَّاقةَ مبصرةً فظلموا بها﴾ معناه: آية مبْصرة فظلموا بها أنفسهم بقتلها، فالناظر إلى ظاهر العربية، يظن أن المراد به: أن الناقة كانت مبصرة ولم تكن عمياء، ولا يدري بماذا ظلموا، وأنهم ظلموا غيرهم أو أنفسهم، فهذا من الحذف والإضمار، وأمثال هذا في القرآن كثير، وما عدا هذين الوجهين، فلا يتطرق النهي إليه، والله أعلم.\n_________\n(١) الترمذي رقم (٢٩٥٣) في التفسير، باب ما جاء في الذي يفسر القرآن برأيه، وأبو داود رقم (٣٦٥٢) في العلم، باب الكلام في كتاب الله بغير علم، وأخرجه الطبري في \" جامع البيان \" رقم (٨٠)، وفي سنده سهيل بن أبي حزم لا يحتج به، ضعفه البخاري وأحمد وأبو حاتم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٥٢) قال: حدثنا عبد الله بن محمد بن يحيى، قال: حدثنا يعقوب بن إسحاق المقرىء الحضرمي. والترمذي (٢٩٥٢) قال: حدثنا عبد بن حميد، قال: حدثنا حبان بن هلال. والنسائي في «فضائل القرآن» (١١١) قال: أخبرنا عبد الرحمن بن محمد بن سلام، عن يعقوب بن إسحاق الحضرمي.\nكلاهما -يعقوب، وحبان- عن سهيل بن مهران القطعي، عن أبي عمران، فذكره.\nوزيادة رزين تأثر عن أبي بكر - ﵁ -.","vol":"2","page":3},{"text":"٤٧٠ - (ت) - ابن عباس﵄ -: قال: قال رسُول الله ﷺ: «من قال في القرآن بِغَيْرِ عِلمٍ فَلْيَتَبَوَّأْ مقعدَه من النَّارِ» .\nوفي رواية: أن النبيَّ ﷺ قال: «اتَّقُوا الحديثَ عني إلا ما عَلِمْتُم، فمن كَذَبَ علَيَّ مُتَعَمِّدا فَلْيَتَبَوَّأْ مَقعَده من النَّارِ، وَمن قال في القرآن بِرأْيِهِ، فَليتَبَوَّأْ مقعده من النار» . أخرجه الترمذي. (١)\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليتبوأ) أي: فليتخذ له مباءة، يعني منزلًا.\n_________\n(١) رقم (٢٩٥١) في التفسير، باب ما جاء في الذي يفسر القرآن برأيه، ورقم (٢٩٥٢) وأخرجه أحمد في المسند رقم (٢٠٦٩) و(٣٠٢٥)، والطبري في \" جامع البيان \" رقم (٧٣) و(٧٤) و(٧٥) ومداره على عبد الأعلى بن عامر الثعلبي وقد تكلموا فيه. قال أحمد: ضعيف الحديث، وقال أبو زرعة: ضعيف الحديث، ربما رفع الحديث، وربما وقفه، وقال ابن عدي: يحدث بأشياء لا يتابع عليها، وقد حدث عن الثقات، وقال يعقوب بن سفيان: في حديثه لين، وهو ثقة، وقال الدارقطني: يعتبر به، وحسن له الترمذي، وصحح له الحاكم، وهو من تساهله، وصحح حديثه في الكسوف، انظر \" تهذيب التهذيب \" ٦ / ٩٤، ٩٥.","vol":"2","page":6},{"text":"<span data-type=\"title\" id=toc-171>فاتحة الكتاب</span>\n٤٧١ - (ت) - عدي بن حاتم﵁ -: أن رسول الله ﷺ قال: «المغضوب عليهم: اليهود، والضالِّينَ: النَّصَارى» .\nهذا لفظ الترمذي (١)، وهو طرفٌ من حديثٍ طويل يتضمَّنُ إسلامَ عَدِيِّ بن حاتم، وهو مذكور في كتاب «الفضائل» من حرف «الفاء» .\n_________\n(١) رقم (٢٩٥٧) في التفسير، باب فاتحة الكتاب، ورقم (٢٩٥٦) الحديث بطوله، وأخرجه أحمد في \" المسند \" ٤ / ٣٧٨، ٣٧٩، والطبري رقم (١٩٤) و(٢٠٨) وفيه عباد بن حبيش الكوفي لم يوثقه غير ابن حبان، لكن تابعه مري بن قطري عند الطبري رقم (١٩٥) و(٢٠٩) فالحديث حسن، وقد حسنه الترمذي وصححه ابن حبان رقم (١٧١٥) وقول الترمذي: لا نعرفه إلا من حديث سماك بن حرب، يدفعه رواية الطبري للحديث رقم (١٩٣) و(٢٠٧) من طريق إسماعيل بن أبي خالد عن الشعبي عن عدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الترمذي في التفسير (٢ فاتحة الكتاب: ٣) عن عبد بن حميد، عن عبد الرحمن بن سعد، عن عمرو ابن أبي قيس، عن سماك بن حرب، عنه به، و(٢فاتحة الكتاب: ٤) عن ابن مثنى، وابن بشار -كلاهما- عن غندر، عن شعبة، عن سماك بطوله، وقال: حسن غريب لا نعرفه إلا من حديث سماك. (٧/٢٨٠/١٩٨٧٠ تحفة الأشراف) .","vol":"2","page":7},{"text":"<span data-type=\"title\" id=toc-172>سورة البقرة</span>\n٤٧٢ - (خ م ت) - أبو هريرة - ﵁ -: قال: إن رسولَ الله ﷺ قال: «قيل لبني إسرائيل: ﴿ادخُلُوا البابَ سُجَّدًا وقُولُوا حِطَّةٌ نَغْفِرْ لَكُمْ خَطَايَاكُمْ﴾ فبدَّلُوا، فدَخلوا البابَ يَزْحَفونَ على اسْتاهِهِم، وقالوا: حَبَّةٌ في شَعْرَةٍ» . أخرجه البخاري ومسلم (١) .\nوفي رواية الترمذي في قول الله تعالى: ﴿ادْخلُوا البَابَ سُجَّدًا﴾ قال: ⦗٨⦘ «دَخَلُوا مُتَزَحِّفِينَ عَلى أَورَاكِهِمْ: أي مُنْحَرِفِينَ» .\nقال: وبهذا الإسناد عن النبي ﷺ: ﴿فَبَدَّلَ الَّذِينَ ظَلَمُوا قَولًا غيرَ الَّذِي قِيلَ لَهُمْ﴾ قال: قَالُوا: حَبَّةٌ في شعْرَةٍ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِطة) فِعْلة، من حَطَّ، وهي مرفوعة على معنى: أَمْرُنا حِطَّة، أي: حط عنا ذنوبنا.\n_________\n(١) البخاري ٦ / ٣١٢ في الأنبياء، باب حديث الخضر مع موسى ﵉، و٨ / ١٢٥ في التفسير، باب ﴿وإذ قلنا ادخلوا هذه القرية فكلوا منها حيث شئتم رغدًا﴾ و٢٨٨، باب قوله \" حطة \" في سورة الأعراف، وأخرجه مسلم رقم (٣٠١٥) في التفسير، والترمذي رقم (٢٩٥٩) في التفسير، باب ومن سورة البقرة.\n(٢) قال الحافظ في \" الفتح \" ٨ / ٢٢٩: كذا للأكثر. وكذا في رواية الحسن المذكورة \" في شعرة \" بفتحتين. وللكشميهني \" في شعيرة \" بكسر العين المهملة وزيادة تحتانية بعدها، والحاصل أنهم خالفوا ما أمروا به من الفعل والقول، فإنهم أمروا بالسجود عند انتهائهم شكرًا لله تعالى وبقولهم \" حطة \" فبدلوا السجود بالزحف، وقالوا \" حنطة \" بدل \" حطة \" أو قالوا: حطة، وزادوا فيها \" حبة في شعيرة \" وروى الحاكم من طريق السدي عن مرة عن ابن مسعود قال: قالوا: \" هطى سمقا \" وهي بالعربية: حنطة حمراء قوية، فيها شعيرة سوداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٢) قال: حدثنا يحيى بن آدم. قال: حدثنا ابن المبارك. وفي (٢/٣١٨) قال: حدثنا عبد الرزاق بن همام. والبخاري (٤/١٩٠) قال: حدثني إسحاق بن نصر. قال: حدثنا عبد الرزاق. وفي (٦/٢٢) قال: حدثني محمد. قال: حدثنا عبد الرحمن بن مهدي، عن ابن المبارك. وفي (٦/٧٥) قال: حدثنا إسحاق. قال: أخبرنا عبد الرزاق. ومسلم (٨/٢٣٧) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. والترمذي (٢٩٥٦) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٦٨٠) عن محمد بن عبيد بن محمد، عن ابن المبارك.\nكلاهما - ابن المبارك، وعبد الرزاق- عن معمر، عن همام بن منبه، فذكره.\n* أخرجه النسائي في الكبرى «تحفة الأشراف» (١٠/١٤٦٨٠) عن محمد بن إسماعيل بن إبراهيم، عن عبد الرحمن بن مَهْدي، عن ابن المبارك، عن مَعْمر، عن همام بن منبه، عن أبي هريرة به موقوفا.","vol":"2","page":7},{"text":"٤٧٣ - (ت) - عامر بن ربيعة - ﵁ -: قال: كنا مع رسولِ الله ﷺ في سفرٍ في ليلةٍ مُظْلِمةٍ، فلم نَدْرِ أين القبلةُ؟ فصلى كلُّ رجلٍ منا على حياله، فلما أصْبَحْنا ذكرنا ذلك لرسولِ الله ﷺ، فنزلت: ﴿فأينما تُوَلُّوا، فَثمَّ وجْهُ اللَّهِ﴾ [البقرة: ١١٥] أخرجه الترمذي. ⦗٩⦘ (١)\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِياله) حيال الشيء: تلقاؤه وحذاؤه.\n_________\n(١) رقم (٢٩٦٠) في التفسير، باب ومن سورة البقرة، وقال: هذا حديث غريب لا نعرفه إلا من حديث أشعث السمان عن أبي الربيع عن عاصم بن عبيد الله، وأشعث يضعف في الحديث. ووصفه الحافظ في \" التقريب \" بقوله: متروك، وقال الحافظ ابن كثير: قلت: وشيخه عاصم أيضًا ضعيف، قال البخاري: منكر الحديث، وقال ابن معين: ضعيف لا يحتج به، وقال ابن حبان: متروك. وأخرجه الطبري رقم (١٨٤١) وقد حسنه العلامة أحمد شاكر في شرحه للترمذي، ثم رجع ⦗٩⦘ عن ذلك في تخريج أحاديث الطبري، وأخرج مسلم في \" صحيحه \" رقم (٧٠٠) من حديث ابن عمر قال: كان رسول الله ﷺ يصلي وهو مقبل من مكة إلى المدينة على راحلته حيث كان وجهه، قال: وفيه نزلت ﴿فأينما تكونوا فثم وجه الله﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حُميد (٣١٦) قال: أخبرنا يزيد بن هارون. وابن ماجة (١٠٢٠) قال: حدثنا يحيى ابن حكيم، قال: حدثنا أبو داود، والترمذي (، ٣٤٥ ٢٩٥٧) قال: حدثنا محمود بن غَيلان، قال: حدثنا وكيع.\nثلاثتهم -يزيد، وأبو داود، ووكيع- قال يزيد: أخبرنا، وقال الآخران: حدثنا أشعث بن سعيد أبو الربيع السمان، عن عاصم بن عبيد الله، عن عبد الله بن عامر بن ربيعة، فذكره.","vol":"2","page":8},{"text":"٤٧٤ - (خ م ت) - أنس بن مالك - ﵁ -: أنَّ عمر بن الخطاب - ﵁ - قال: يا رسول الله، لو صلَّينا خلفَ المقامِ؟ فنزلت: ﴿وَاتَّخِذُوا (١) من مَقامِ إِبراهِيمَ مُصلّى﴾ [البقرة: ١٢٥] . هذا طرفٌ من حديثٍ أَخْرَجه البخاري ومسلم.\nوَأَوَّلُ حديثهما، قال عمر: «وافقت ربِّي في ثلاثٍ» هذا أحدها. والحديثُ مذكورٌ في فضائل عمر، في كتاب الفضائل من حرف الفاء، والذي أخرجه الترمذي: هو هذا القدر مُفرَدًا، فيكون متفقًا بينهم. وفي رواية أخرى للترمذي. قال: قال عمر، قلت: يا رسولَ الله، لو اتخذتَ من مقامِ إبراهيمَ مُصَلَّى؟ فنزلت (٢) .\n_________\n(١) قال الحافظ: الجمهور على كسر الخاء من قوله \" واتخذوا \" بصيغة الأمر، وقرأ نافع وابن عامر بفتح الخاء بصيغة الخبر، والمراد: من اتبع إبراهيم، وهو معطوف على قوله: جعلنا ... وتوجيه قراءة الجمهور أنه معطوف على ما تضمنه قوله \" مثابة \" كأنه قال: ثوبوا واتخذوا، أو معمول لمحذوف، أي: وقلنا: اتخذوا، ويحتمل أن تكون الواو للاستئناف.\n(٢) البخاري ٨ / ١٢٨ في التفسير، باب ﴿واتخذوا من مقام إبراهيم مصلى﴾، وفي القبلة، باب ما جاء في القبلة، ومن لا يرى الإعادة على من سها فصلى إلى غير القبلة، وفي تفسير سورة الأحزاب، باب قوله تعالى ﴿لا تدخلوا بيوت النبي إلا أن يؤذن لكم﴾، وفي تفسير سورة التحريم، وأخرجه مسلم رقم ⦗١٠⦘ (٢٣٩٩) في فضائل الصحابة، باب من فضائل عمر، من حديث ابن عمر، والترمذي رقم (٢٩٦٢) في التفسير، باب ومن سورة البقرة، ورقم (٢٩٦٣) في التفسير، باب ومن سورة البقرة، وأخرجه ابن ماجة رقم (١٠٠٩) في الصلاة، باب القبلة. قال ابن الجوزي: إنما طلب عمر الاستنان بإبراهيم ﵇ مع النهي عن النظر في كتاب التوراة، لأنه سمع قول الله تعالى في حق إبراهيم: ﴿إني جاعلك للناس إمامًا﴾ وقوله تعالى: ﴿أن اتبع ملة إبراهيم﴾ فعلم أن الإئتمام بإبراهيم من هذه الشريعة، ويكون البيت مضافًا إليه وأن أثر قدميه في المقام كرقم الباني في البناء ليذكر به بعد موته، فرأى الصلاة عند المقام كقراءة الطائف بالبيت اسم من بناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «وافقت ربي في ثلاث: في مقام إبراهيم، وفي الحجاب، وفي أسارى بدر» .\nأخرجه مسلم (٧/١١٥) قال: حدثنا عقبة بن مكرم العمي، قال: حدثنا سعيد بن عامر، قال: حدثنا جويرية بن أسماء، أخبرنا عن نافع، عن ابن عمر فذكره.","vol":"2","page":9},{"text":"٤٧٥ - (خ م ت س) - البراء بن عازب - ﵄-: أنَّ رسول الله ﷺ كان أوَّلَ ما قدِمَ المدينة نزَل على أجدادِه - أو قال: أَخوالِه (١) - من الأنصارِ، وأنَّهُ صلَّى قِبَلَ بَيْتِ المقدِسِ ستَّةَ عَشرَ شهرًا، أو سبعةَ عشر شَهرًا، وكان يُعجِبُهُ أَن تَكُونَ قِبْلَتُهُ قِبَلَ البيتِ، وَأَنَّهُ صلَّى أَوَّل (٢) صلاةٍ صلَّاها صلاةَ العصر، وصلَّى معه قومٌ، فخرجَ رجلٌ (٣) مِمَّنْ صلَّى معه، فمرَّ عَلى أهل مسجدٍ وهم راكعون، فقال: أَشهدُ باللهِ لقد صلَّيتُ مع رسولِ اللهِ ﷺ قِبَلَ ⦗١١⦘ الكعبةِ، فدارُوا - كما هُم قِبلَ البيت - وكانت اليهودُ قد أعجَبَهُم ; إذ كان يُصلِّي قِبَلَ بيت المقدس، وأهلُ الكتابِ، فلمَّا ولَّى وجهَه قبلَ البيتِ، أَنْكَرُوا ذلك.\nقال: وفي رواية: أنه ماتَ على القِبْلَةِ - قبلَ أَنْ تُحَوَّلَ - رجالٌ وقُتِلُوا (٤) فلم نَدْرِ ما نقول فيهم؟ فأنزل اللهُ ﷿ ﴿ومَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾ . [البقرة: ١٤٣] .\nوفي أخرى: وكان رسول الله ﷺ يُحِبُّ أَن يُوَجَّهَ إِلَى الكعْبةِ، فأنزلَ اللَّهُ ﷿ ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ في السَّمَاءِ﴾ فتوجَّهَ نحو الكعبة، فقال السُّفَهاءُ - وهم اليهودُ -: ﴿ما وَلَّاهم عن قِبْلَتِهِم التي كانوا عليها قلْ لِلَّهِ المشرقُ والمغربُ يهدي من يشاء إلى صراطٍ مستقيم﴾ [البقرة: ١٤٢] هذه رواية البخاري ومسلم.\nوأخرجه الترمذي قال: لمَّا قدمَ رسولُ اللَّهِ ﷺ المدينةَ، صلَّى نحو بيت المقدس ستَّةَ - أو سبعةَ - عشرَ شهرًا، وكان رسولُ اللَّهِ ﷺ يُحِبُّ أَنْ يُوَجَّهَ إلى الكعبة، فأنزل الله ﵎: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فولِّ وَجْهكَ شَطْرَ المسجِدِ الحرامِ﴾ فوُجِّه نحو الكعبة، وكان يحبُّ ذلك، فصَلَّى رجلٌ معهُ العصرَ، قال: ثم مرَّ على قومٍ من الأنصارِ وهم رُكوعٌ في صلاة العصرِ نَحو بَيْتِ المقدسِ. فقال: هو ⦗١٢⦘ يشهدُ أَنَّهُ صلى مع رسول الله ﷺ، وأنه قد وُجِّهَ إلى الكعبة، فانْحَرفوا وهم رُكُوعٌ.\nوأخرجه النسائي قال: قدِمَ رسولُ الله ﷺ المدينةَ، فصلى نحو بيت المقدس ستَّةَ عشر شَهرًا، ثمَّ إِنَّه وُجِّهَ إلى الكعبة، فمرَّ رجلٌ قد كانَ صلى مع النبي ﷺ على قومٍ من الأنصارِ، فقال: أشهدُ أنَّ رسولَ الله ﷺ قد وُجِّه إِلى الكعبة، فانحرفوا إلى الكعبة (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِبَل البيت) أي: حذاءَه، وجهتَه التي تقابله.\n(شطر الشيء) جهته ونحوه.\n_________\n(١) قال الزركشي: شك من الراوي، وكلاهما صحيح، لأن هاشمًا جد أبي رسول الله تزوج من الأنصار.\n(٢) قال الحافظ: \" أول \" بالنصب لأنه مفعول \" صلى \"، وصلاة العصر كذلك على البدلية، وأعربه ابن مالك بالرفع، وفي الكلام مقدر لم يذكر لوضوحه، أي: أول صلاة صلاها متوجهًا إلى الكعبة: صلاة العصر. وعند ابن سعد \" حولت القبلة في صلاة الظهر أو العصر \" على التردد، وساق ذلك من حديث عمارة بن أوس قال: \" صلينا أحد صلاتي العشي \" والتحقيق: أن أول صلاة كانت في بني سلمة لما زار أم بشر بن البراء بن معرور وهي الظهر، وأول صلاة صلاها بالمسجد النبوي العصر، وأما الصبح فهو من حديث ابن عمر لأهل قباء ...\n(٣) هو عباد بن بشر، أو ابن نهيك.\n(٤) قال الحافظ: ذكر القتل لم أره إلا في رواية زهير، وباقي الروايات إنما ذكر فيها الموت، وكذلك روى أبو داود والترمذي وابن حبان والحاكم عن ابن عباس.\n(٥) البخاري ١/ ٨٨ في الإيمان، باب الصلاة من الإيمان، وفي القبلة، باب التوجه نحو القبلة حيث كان، وفي تفسير سورة البقرة، باب ﴿سيقول السفهاء من الناس ما ولاهم عن قبلتهم التي كانوا عليها﴾، وباب قوله تعالى: ﴿ولكل وجهة هو موليها فاستبقوا الخيرات﴾ وفي خبر الواحد، باب ما جاء في إجازة خبر الواحد الصدوق، وأخرجه مسلم رقم (٥٢٥) في المساجد، باب تحويل القبلة من القدس إلى الكعبة، والترمذي رقم (٢٩٦٦) في التفسير، باب ومن سورة البقرة، والنسائي ١ / ٢٤٣ في الصلاة، باب فرض القبلة، وأخرجه ابن ماجة رقم (١٠١٠) في الصلاة، باب القبلة.. وفي هذا الحديث من الفوائد الرد على من ينكر تسمية أعمال الدين إيمانًا، وفيه تمني تغيير بعض الأحكام جائز إذا ظهرت المصلحة في ذلك، وفيه بيان شرف المصطفى ﷺ وكرامته على ربه لإعطائه له ما أحب من غير تصريح بالسؤال، وفيه بيان ما كان في الصحابة من الحرص على دينهم والشفقة على إخوانهم، وفيه العمل بخبر الواحد لأن الصحابة الذين كانوا يصلون إلى جهة بيت المقدس تحولوا عنه بخبر الذي قال لهم: إن النبي ﷺ أمر أن يستقبل الكعبة وصدقوا خبره، وعملوا به في تحولهم عن جهة بيت المقدس إلى جهة الكعبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٢٨٣) قال: حدثنا حسن بن موسى، والبخاري (١/١٦) قال: حدثنا عمرو بن خالد، وفي (٦/٢٥) قال: حدثنا أبو نعيم، ثلاثتهم -حسن، وعمرو، وأبو نعيم- عن زهير بن معاوية.\n٢ - وأخرجه أحمد (٤/٣٠٤) قال: حدثنا وكيع. والبخاري (١/١١٠) قال: حدثنا عبد الله بن رجاء. وفي (٩/١٠٨) قال: حدثنا يحيى، قال: حدثنا وكيع. والترمذي (٣٤٠، ٢٩٦٢) قال: حدثنا هنّاد، قال: حدثنا وكيع. وابن خزيمة (٤٣٣) قال: حدثنا سَلْم بن جنادة، قال: حدثنا وكيع. كلاهما -وكيع، وعبد الله بن رجاء- قالا: حدثنا إسرائيل.\n٣ - وأخرجه مسلم (٢/٦٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص.\n٤- وأخرجه النسائي (١/٢٤٣، ٢/٦٠) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا إسحاق ابن يوسف الأزرق، عن زكريا بن أبي زائدة.\n٥ - وأخرجه النسائي في الكبرى -تحفة الأشراف- (١٨٦٥) عن محمد بن حاتم بن نُعيم، عن حِبّان بن موسى، عن عبد الله بن المبارك. وابن خزيمة (٤٣٧) قال: حدثنا محمد بن يحيى، قال: حدثنا أحمد بن خالد الوهبي. كلاهما - ابن المبارك، والوهبي- عن شريك.\nخمستهم -زهير، وإسرائيل، وأبو الأحوص، وزكريا، وشريك- عن أبي إسحاق، فذكره.","vol":"2","page":10},{"text":"٤٧٦ - (م د) - أنس بن مالك - ﵁ -: أنَّ رسول الله ﷺ ⦗١٣⦘ كان يصلِّي نحو بيت المقدس، فنزلت: ﴿قد نَرى تقَلُّبَ وجهِكَ في السماء فَلَنُوَلِّيَنَّكَ قِبْلَةً ترضاها فولِّ وجهَك شَطرَ المسجدِ الحرامِ﴾ فمرَّ رجلٌ من بني سَلِمةَ وهم ركوعٌ في صلاة الفجرِ قد صَلَّوا ركعة، فنادى: ألا إنَّ القِبْلةَ قد حُوِّلَت، فمالوا كما هُم نحو القبلةِ. أخرجه مسلم، وأخرجه أبو داود، وقال: فيه نزلت الآيةُ، فمرَّ رجلٌ من بني سَلِمَةَ، وهم ركوعٌ في صلاة الفجر، نحو بيت المقدس. فقال: ألا إنَّ القبلةَ قد حُوِّلت إلى الكعبةِ - مرَّتَيْنِ - قال: فمالُوا كما هُم ركوعًا إلى الكعبةِ (١) .\n_________\n(١) مسلم رقم (٥٢٧) في المساجد، باب تحويل القبلة من القدس إلى الكعبة، وأبو داود رقم (١٠٤٥) في الصلاة، باب من صلى لغير القبلة ثم علم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الصلاة (٥٥: ٥) عن أبي بكر، عن عفان. وأبو داود فيه (الصلاة ٢٠٧) عن موسى بن إسماعيل. والنسائي في التفسير (في الكبرى) عن أبي بكر بن نافع، عن بهز،\nثلاثتهم عنه به، وفي حديث موسى عنه عن ثابت، وحميد (ح٦٢٢) كلاهما عن أنس. (١/١١٧/٣١٤) تحفة الأشراف.","vol":"2","page":12},{"text":"٤٧٧ - (ت د) - ابن عباس - ﵄ -: قال: لما وُجِّه النبيُّ ﷺ إلى الكعبة، قالوا: يا رسول الله، كيفَ بإخواننا الذي ماتوا وهم يصلُّون إلى بيت المقدس؟ فأنزل الله ﵎: ﴿وَمَا كَانَ اللَّهُ ليضِيعَ إِيمَانَكُم ...﴾ الآية، أخرجه الترمذي وأبو داود (١) .\n_________\n(١) الترمذي رقم (٢٩٦٨) في التفسير، باب ومن سورة البقرة، وأبو داود رقم (٤٦٨٠) في السنة، باب الدليل على زيادة الإيمان ونقصانه، وإسناده حسن، وقال الترمذي: حسن صحيح، وصححه ابن حبان رقم (١٧١٨) وأخرجه أحمد في المسند (٢٦٩١) و(٢٧٧١) و(٢٩٦٦) و(٣٢٤٩) والطبري رقم (٢٢١٩) ومعنى الحديث ثابت في الصحيح عن البراء، وقد تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: ١- أخرجه أحمد (١/٣٤٧) (٣٢٤٩) قال: حدثنا وكيع. وفي (١/٢٩٥) (٢٦٩١) قال: حدثنا شاذان. وفي (١/٣٠٤) (٢٧٧٦) قال: حدثنا خلف. وفي (١/٣٢٢) (٢٩٦٦) قال: حدثنا يحيى بن آدم. والترمذي (٢٩٦٤) قال: حدثنا هناد، وأبو عمار، قالا: حدثنا وكيع. أربعتهم -وكيع، وشاذان (أسود بن عامر)، وخلف، ويحيى بن آدم- عن إسرائيل.\n٢- وأخرجه أبو داود (٤٦٨٠) قال: حدثنا محمد بن سليمان الأنباري، وعثمان بن أبي شيبة، قالا: حدثنا وكيع، عن سفيان.\nكلاهما - إسرائيل، وسفيان- عن سِمَاك، عن عكرمة، فذكره.\nأخرجه الدارمي (١٢٣٨) قال: أخبرنا عُبيد الله بن موسى، عن إسرائيل، عن عكرمة، فذكره (كذا في المطبوع من سنن الدارمي) ليس فيه سماك بن حرب.","vol":"2","page":13},{"text":"٤٧٨ - (خ ت) - أبو سعيد الخدري - ﵁ -: قال: قال رسول الله ﷺ: «يجيءُ نوحٌ وأُمَّتُه، فيقول اللهُ: هل بَلَّغْتَ؟ فيقولُ: نعم، أيْ رَبِّ، ⦗١٤⦘ فيقول لأمته: هل بلَّغَكُمْ؟ فيقولونَ: لا، ما جاءنا من نبيٍّ، فيقول لنوح: من يشهدُ لكَ؟ فيقول: محمدٌ وأُمَّتُهُ، فنشهدُ أَنَّهُ قد بَلَّغَ، وهو قوله ﷿: ﴿وكذلكَ جعلناكُم أُمَّةً وسطًا لتكونوا شُهداءَ على الناسِ﴾ [البقرة: ١٤٣]» . أخرجه البخاري والترمذي.\nإلا أن في رواية الترمذي. فيقولون: «ما أَتانا من نذير، وما أتانا من أحدٍ» وذكر الآية إلى آخرها - ثم قال: والوسطُ: العدْلُ.\nواختصره الترمذي أيضًا عن النبي ﷺ في قوله: ﴿وكذلكَ جعلناكُم أُمَّةً وسطًا﴾ قال: عدلًا (١) .\n_________\n(١) البخاري ٨ / ١٣٠في التفسير، باب قوله تعالى ﴿وكذلك جعلناكم أمة وسطًا﴾، وفي الأنبياء، باب قوله تعالى ﴿ولقد أرسلنا نوحًا إلى قومه﴾، وفي الاعتصام، باب قوله تعالى ﴿وكذلك جعلناكم أمة وسطًا﴾، والترمذي رقم (٢٩٦٥) في التفسير، باب ومن سورة البقرة، وقال: حسن صحيح، وأخرجه أحمد ٣ / ٩ و٣٢ والطبري رقم (٢١٦٥) وقوله \" عدلًا \" وصف بالمصدر يستوي فيه المذكر والمؤنث والمثنى والجمع، قال في \" اللسان \": فإن رأيته مجموعًا أو مثنى أو مؤنثًا، فعلى أنه قد أجري مجرى الوصف الذي ليس بمصدر. وقال الطبري: وأما الوسط فإنه في كلام العرب الخيار. يقال منه: فلان وسط الحسب في قومه، أي: متوسط الحسب إذا أرادوا بذلك الرفع في حسبه، وهو وسط في قومه وواسطة، قال: وأنا أرى أن الوسط في هذا الموضع هو الوسط الذي بمعنى الجزء الذي هو بين الطرفين، مثل وسط الدار، والمعنى أنهم وسط لتوسطهم في الدين، فلم يغلو كغلو النصارى، ولم يقصروا كتقصير اليهود، ولكنهم أهل وسط واعتدال، قال الحافظ: لا يلزم من كون الوسط في الآية صالحًا لمعنى التوسط أن لا يكون أريد به معناه الآخر، كما نص عليه الحديث، فلا مغايرة بين الحديث وبين ما دل عليه معنى الآية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في ذكر نوح ﵇ (الأنبياء ٣: ٣) عن موسى بن إسماعيل، عن عبد الواحد ابن زياد، وفي التفسير (٢: ١٣) عن يوسف بن راشد وهو يوسف بن موسى بن راشد القطان عن جرير، وأبي أسامة، وفي الاعتصام (٢٠: ١) عن إسحاق بن منصور، عن أبي أسامة، (٢٠: ١) جعفر بن عون -فرقهما - أربعتهم «عن سليمان الأعمش عن ذكوان عن سعد بن مالك»، الترمذي في التفسير (٣ البقرة: ١٠) عن محمد بن بشار و(٣/٩) عبد بن حميد - فرقهما - كلاهما عن جعفر بن عون به، و(٣/٨) عن أحمد بن منيع عن أبي معاوية عنه ببعضه في قوله: ﴿وكذلك جعلناكم أمة وسطا﴾ (٢: ١٤٣) قال: «عدلا» وقال: حسن صحيح، والنسائي فيه - التفسير في الكبرى- عن محمد بن آدم بن سليمان عن أبي معاوية بتمامه -ولم «نوحا» وعن محمد بن المثنى عن أبي الوليد هشام بن عبد الملك عن أبي معاوية بمثل حديث أحمد بن منيع، وابن ماجة في الزهد (٣٤: ٣) عن أبي كريب، وأحمد بن سنان كلاهما عن أبي معاوية بتمامه -وأوله «يجيء النبي ومعه الرجل» .","vol":"2","page":13},{"text":"٤٧٩ - (خ م ط ت س) - ابن عمر - ﵄: قال: بينما الناسُ بقباء، في صلاة الصُّبح، إذ جاءهم آتٍ، فقال: إن النبي ﷺ قد أُنزل عليه ⦗١٥⦘ الليلةَ قُرآنٌ، وقد أُمرَ أن يستقبلَ القبلةَ، فاستَقْبِلُوهَا، وكانت وجوههم إلى الشام، فاستدَاروا إلى الكعبة. أخرجه الجماعة إلا أبا داود (١) .\n_________\n(١) البخاري ١ / ٤٢٤ في الصلاة، باب ما جاء في القبلة، و٨ / ١٣١ في التفسير، باب قول الله تعالى ﴿وما جعلنا القبلة ...﴾، وباب ﴿ولئن أتيت الذين أوتوا الكتاب﴾، وباب ﴿الذين آتيناهم الكتاب يعرفونه﴾، وباب ﴿ومن حيث خرجت فول وجهك﴾، وفي خبر الواحد، باب ما جاء في إجازة خبر الواحد الصدوق، ومسلم رقم (٥٢٦) في المساجد، باب تحويل القبلة، ومالك ١ / ١٩٥ في القبلة، باب ما جاء في القبلة، والترمذي رقم (٣٤١) في الصلاة، باب ما جاء في ابتداء القبلة، والنسائي ٢ / ٦١ في القبلة، باب استبانة الخطأ بعد الاجتهاد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه مالك (الموطأ) (١٣٨) . وأحمد (٢/١١٣) (٥٩٣٤) قال: حدثنا إسحاق. والبخاري (١/١١١) قال: حدثنا عبد الله بن يوسف. وفي (٦/٢٧) قال: حدثنا يحيى بن قَزَعة. وفي (٦/٢٧) أيضا قال: حدثنا قُتَيبة بن سعيد. وفي (٩/١٠٨) قال: حدثنا إسماعيل. ومسلم (٢/٦٦) قال: حدثنا قُتيبة بن سعيد. والنسائي (١/٢٤٤، ٢/٦١)، وفي الكبرى (٨٥٩) قال: أخبرنا قُتَيبة بن سعيد. وابن خزيمة (٤٣٥) قال: حدثنا عبد الله بن إسحاق الجوهري، قال: حدثنا أبو عاصم، ستتهم -إسحاق، وعبد الله ابن يوسف، ويحيى بن قَزعة، وقُتيبة بن سعيد، وإسماعيل بن أبي أُوَيْس، وأبو عاصم- عن مالك بن أنس.\n٢ - وأخرجه أحمد (٢/١٦) (٤٦٤٢) قال: حدثنا يحيى بن سعيد. وفي (٢/٢٦) (٤٧٩٤) قال: حدثنا وكيع. وفي (٢/١٠٥) (٥٨٢٧) قال: حدثنا إسماعيل بن عُمر. والبخاري (٦/٢٦) قال: حدثنا مُسدد، قال: حدثنا يحيى. والترمذي (٣٤١، ٢٩٦٣) قال: حدثنا هَنَّاد، قال: حدثنا وكيع. ثلاثتهم -يحيى بن سعيد، ووكيع، وإسماعيل بن عُمر- عن سُفيان الثوري.\n٣- وأخرجه الدارمي (١٢٣٧) قال: أخبرنا يحيى بن حَسَّان. والبخاري (٦/٢٦) قال: حدثنا خالد بن مَخْلد. كلاهما -يحيى بن حسان، وخالد بن مَخْلد- قالا: حدثنا سُليمان، هو ابن بلال.\n٤ - وأخرجه البخاري (٦/٢٧) قال: حدثنا مُوسى بن إسماعيل. ومسلم (٢/٦٦) قال: حدثنا شَيْبَان بن فَرُّوخ. كلاهما -موسى، وشيبان- قالا: حدثنا عبد العزيزبن مُسلم.\n٥- وأخرجه مسلم (٢/٦٦) قال: حدثني سُوَيد بن سعيد، قال: حدثني حَفْص بن مَيْسرة، عن موسى بن عُقبة.\nخمستهم -مالك، وسفيان، وسُليمان بن بلال، وعبد العزيزبن مُسلم، ومُوسى بن عُقبة- عن عبد الله بن دينار، فذكره.\n* رواية هَنَّاد، عن وكيع، عن سُفيان، مُختصرة على: «كَانُوا رُكُوعا فِي صَلاةِ الْفَجْرِ» .","vol":"2","page":14},{"text":"٤٨٠ - (ط) - ابن المسيب - ﵁ -: قال: صلى رسول الله ﷺ بعد أن قدِمَ المدينةَ ستَّة عشر شهرًا نحو بيت المقدس، ثم حُوِّلَتِ القبلَةُ قبْلَ بدْرٍ بشهرين. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ١٩٦في القبلة، باب ما جاء في القبلة وهو مرسل، ومعناه ثابت من حديث البراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره الزرقاني في شرحه على الموطأ (٢/٥٥٩) . وقال: أرسله في «الموطأ»، وأسنده محمد بن خالد من عنده عن مالك، عن ابن شهاب، عن سعيد، عن أبي هريرة، لكن انفرد به عن محمد بن عبد الرحمن ابن خالد بن نجيح، وعبد الرحمن ضعيف لا يحتج به، وقد جاء معناه مسندا من حديث البراء وغيره، قاله في «التمهيد» (٢/٥٥٩) .","vol":"2","page":15},{"text":"٤٨١ - (خ م ط ت د س) - عروة بن الزبير - ﵄: قال: سألتُ عائشة - ﵂ -، فقلتُ لها: أَرَأَيْتِ قولَ الله تعالى: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِن شَعَائِرِ اللَّهِ فَمَن حجَّ البيت أَوِ اعْتَمَرَ فلا جناحَ عليه أنْ يَطَّوَّفَ بِهِمَا﴾ [البقرة: ١٥٨] فواللهِ (١) ما على أحدٍ جناحٌ أن لا يطَّوَّفَ بالصَّفَا وَالمَرْوَةِ، قالت: ⦗١٦⦘ بئسما قُلْتَ يا ابن أُخْتِي، إن هذه لو كانت على ما أَوَّلْتَهَا: كانت لا جناحَ عليه أن لا يطَّوَّف بهما، ولكنها أُنزلت في الأنصار، كانوا قبل أن يُسلِموا يُهِلُّونَ لِمَناةَ (٢) الطَّاغِيَةِ، التي كانوا يعبدونها عند المُشلَّل، وكان مَن أهَلَّ لها يتحرَّجُ أنْ يطَّوَّفَ بِالصَّفَا وَالمَرْوَة، فلما أسلَموا سألوا النبيَّ ﷺ عن ذلك، فقالوا: يا رسول الله، إنَّا كُنَّا نتحرَّجُ أن نطَّوَّفَ بين الصَّفَا والمروَةِ؟ فَأنزلَ اللَّهُ ﷿: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِن شَعَائِرِ اللَّهِ﴾ ... الآية [البقرة: ١٥٨]، قالت عائشة - ﵂ -: ⦗١٧⦘ وقد سَنَّ (٣) رسول الله ﷺ الطَّوافَ بينهما، فليس لأحدٍ أن يترك الطواف بينهما.\nقال الزهري: فأخبرتُ أبا بكر بن عبد الرحمن، فقال: إن هذا العِلْم (٤) ما كنتُ سمعتُه، ولقد سمعتُ رجالًا من أهل العلم يذكرون أنَّ الناس - إلا من ذكرتْ عائشةُ (٥) ممن كان يُهِلُّ لِمَنَاةَ - كانوا يطوفون كلُّهم بالصفا والمروةِ، فلما ذكر الله الطَّوافَ بالبيت، ولم يذكُر الصَّفَا والمروة في القرآن، قالوا: يا رسول الله، كُنَّا نطُوف بالصفا والمروةِ، وإن الله أنزل الطواف بالبيت، ولم يذكر الصفا، فهل علينا من حرجٍ أن نطَّوَّف بالصفا والمروة؟ فأنزل الله تعالى: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِن شَعَائِرِ اللَّهِ﴾ الآية ... قال أبو بكر: فأَسمَعُ (٦) ⦗١٨⦘ هذه الآية نزلت في الفريقين كليهما، في الذين كانوا يتحرَّجون أن يطَّوَّفوا في الجاهلية بين الصفا والمروة، والذين كانوا يطَّوَّفُونَ ثم تحرَّجُوا أن يطَّوَّفُوا بِهِما في الإسلام، من أجل أن الله تعالى أمر بالطواف بالبيت، ولم يذكر الصفا حتى ذكر ذلك بعد ما ذكر الطواف بالبيت (٧) .\nوفي رواية: «أنَّ الأنصار كانوا - قبل أن يُسْلِمُوا - هم وغسَّانُ يُهِلُّونَ لِمَنَاةَ، فَتَحَرَّجُوا أَن يَطَّوَّفوا بين الصفا والمروة، وكان ذلك سُنَّة في آبائِهم، من أحْرمَ لمناةَ لم يطُفْ بين الصفا والمروةِ، وإنهم سألوا النبي ﷺ عن ذلك حين أسلموا، فأنزل الله تعالى في ذلك ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِن شَعَائِرِ اللَّهِ﴾ وذكر إلى آخر الآية» . أخرجه البخاري ومسلم.\nولهما رواياتٌ أُخر لهذا الحديث، تجيء في كتاب الحج من حرف الحاء.\nوأخرجه الترمذي والنسائي بنحوٍ من الرواية الأولى، وهذه أتمُّ.\nوأخرجه الموطأ وأبو داود نحوها، وفيه: وكانت مناة حذْوَ قُدَيدٍ، وكانوا يتحرَّجونَ أن يطَّوَّفوا بين الصَّفا والمروة ... الحديث. ⦗١٩⦘\nوهذه الرواية قد أخرجها البخاري ومسلم، وستَرِدُ في كتاب الحج (٨) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصفا والمروة): هما الجبلان بمكة، وهما منتهى المسعى من الجانبين.\nوحقيقة الصفا في اللغة: جمع صفاة، وهي الحجر الأملس، والمروة: الحجرُ الرَّخو.\n(يُهِلُّون لِمَنَاةَ) مناة: صنم كان لهذيل وخزاعة، بين مكة والمدينة، والهاء فيها للتأنيث، والوقف عليها بالتاء، والإهلالُ، رفع الصوت بالتلبية.\n(يَتَحَرَّجُونَ) التَّحَرُّجُ تَفَعُّلٌ من الحرج، وهو الضيق والإثم، يعني: أنهم كانُوا لا يسعَوْنَ بين الصفا والمروة خُروجًا من الحرج والإثم.\n(شَعائِر) جمع شعيرة، وهي معالم الإسلام.\n(المُشَلَّلُ): موضع بين مكة والمدينة، وكذلك قُدَيْد.\n_________\n(١) قال الحافظ في \" الفتح \" ٣ / ٣٩٨ تعليقًا على قوله: \" فو الله ما على أحد جناح ألا يطوف بهما ... الخ \" محصله: أن عروة احتج للإباحة باقتصار الآية على رفع الجناح، فلو كان واجبًا، لما اكتفى بذلك؛ لأن رفع الإثم علامة المباح، ويزداد المستحب بإثبات الأجر، ويزداد الوجوب عليهما بعقاب التارك، ومحصل جواب عائشة: أن الآية ساكتة عن الوجوب وعدمه، مصرحة برفع الإثم عن الفاعل، وأما المباح فيحتاج إلى رفع الإثم عن التارك، والحكمة في التعبير بذلك مطابقة جواب السائلين؛ ⦗١٦⦘ لأنهم توهموا من كونهم كانوا يفعلون ذلك في الجاهلية أنه لا يستمر في الإسلام، فخرج الجواب مطابقًا لسؤالهم، وأما الوجوب فيستفاد من دليل آخر، ولا مانع أن يكون الفعل واجبًا، ويعتقد إنسان امتناع إيقاعه على صفة مخصوصة، فيقال له: لا جناح عليك في ذلك، ولا يستلزم ذلك نفي الوجوب، ولا يلزم من نفي الإثم عن الفاعل نفي الإثم عن التارك، فلو كان المراد مطلق الإباحة لنفي الإثم عن التارك، وقد وقع في بعض الشواذ باللفظ الذي قالت عائشة \" أنها لو كانت للإباحة لكانت كذلك \" حكاه الطبري وابن أبي داود في \" المصاحف \" وابن المنذر وغيرهم عن أبي بن كعب وابن مسعود وابن عباس، وأجاب الطبري بأنها محمولة على القراءة المشهورة، و\" لا \" زائدة، وكذا قال الطحاوي، وقال غيره: لا حجة في الشواذ إذا خالفت المشهور، وقال الطحاوي أيضًا: لا حجة لمن قال: السعي مستحب بقوله ﴿فمن تطوع خيرًا﴾؛ لأنه راجع إلى أصل الحج والعمرة لا إلى خصوص السعي، لإجماع المسلمين على أن التطوع بالسعي لغير الحاج والمعتمر غير مشروع.\n\n(٢) قال الحافظ ٣ / ٣٩٨ بفتح الميم والنون الخفيفة: صنم كان في الجاهلية، وقال ابن الكلبي: كانت صخرة نصبها عمرو بن لحي لهذيل، وكانوا يعبدونها، و\" الطاغية \" صفة لها إسلامية، و\" المشلل \" بضم أوله وفتح المعجمة وفتح اللام الأولى مثقلة: هي الثنية المشرفة على قديد. زاد سفيان عن الزهري: \" بالمشلل من قديد \" أخرجه مسلم، وأصله للمصنف كما سيأتي في تفسير النجم. وله في تفسير البقرة من طريق مالك عن هشام بن عروة عن أبيه قال: \" قلت لعائشة - وأنا يومئذ حديث السن - فذكر الحديث \" وفيه \" كانوا يهلون لمناة، وكانت مناة حذو قديد \" أي: مقابله، وقديد بقاف مصغرًا: قرية جامعة بين مكة والمدينة كثيرة المياه. قاله أبو عبيد البكري.\n(٣) أي: فرضه بالسنة، وليس مراده نفي فريضتها، ويؤيده قولها \" لم يتم الله حج أحد ولا عمرته ما لم يطف بينهما \" قاله الحافظ.\n(٤) قال الحافظ: كذا للأكثر، أي أن هذا هو العلم المتين، وللكشمهيني \" إن هذا لعلم \" بفتح اللام وهي المؤكدة وبالتنوين على أنه الخبر.\n(٥) قال الحافظ: إنما ساغ له هذا الاستثناء مع أن الرجال الذين أخبروه أطلقوا ذلك، لبيان الخبر عنده من رواية الزهري له عن عروة عنها، ومحصل ما أخبر به أبو بكر بن عبد الرحمن: أن المانع لهم من التطوف بينهما: أنهم كانوا يطوفون بالبيت وبين الصفا والمروة في الجاهلية، فلما أنزل الله الطواف بالبيت، ولم يذكر الطواف بينهما، ظنوا رفع ذلك الحكم، فسألوا: هل عليهم من حرج إن فعلوا ذلك؟ بناء على ما ظنوه من أن التطوف بينهما من فعل الجاهلية، ووقع في رواية سفيان المذكورة \" إنما كان من لا يطوف بينهما من العرب يقولون: إن طوافنا بين هذين الحجرين من أمر الجاهلية \"، وهو يؤيد ما شرحناه أولًا.\n\n(٦) كذا في معظم الروايات بإثبات الهمزة وضم العين، بصيغة المضارعة للمتكلم، وضبطه الدمياطي في نسخته بالوصل وسكون العين بصيغة الأمر، والأول أصوب، وقد وقع في رواية سفيان المذكورة ⦗١٨⦘ \" فأراها نزلت \" وهو بضم الهمزة أي: أظنها.\nقال الحافظ: وحاصله أن سبب نزول الآية على هذا الأسلوب: كان للرد على الفريقين الذين تحرجوا أن يطوفوا بهما، لكونه عندهم من أفعال الجاهلية، والذين امتنعوا من الطواف بهما.\n\n(٧) قال الحافظ يعني: تأخر نزول آية البقرة في الصفا والمروة عن آية الحج، وهو قوله تعالى: ﴿وليطوفوا بالبيت العتيق﴾، ووقع في رواية المستملي وغيره \" حتى ذكر بعد ذلك ما ذكر الطواف بالبيت \" وفي توجيهه عسر، وكأن قوله \" الطواف بالبيت \" بدل من قوله ما ذكر.\n(٨) أخرجه البخاري ٣ / ٣٩٨، ٤١١ في الحج، باب وجوب الصفا والمروة. وباب يفعل في العمرة ما يفعل في الحج، وفي تفسير سورة البقرة، باب قوله: ﴿إن الصفا والمروة من شعائر الله﴾، وفي تفسير سورة النجم، وأخرجه مسلم رقم (١٢٧٧) في الحج، باب بيان أن السعي بين الصفا والمروة ركن لا يصح الحج إلا به، والموطأ ١ / ٣٧٣ في الحج، باب جامع السعي، والترمذي رقم (٢٩٦٩) في تفسير القرآن، في باب ومن سورة البقرة، وأبو داود رقم (٣٩٠١) في المناسك، باب أمر الصفا والمروة، والنسائي ٥ / ٢٣٨ و٢٣٩ في الحج، باب ذكر الصفا والمروة، وأخرجه ابن ماجة أيضًا رقم (٢٩٨٦) في المناسك، باب السعي بين الصفا والمروة، وأحمد في المسند ٦ / ١٤٤ و٢٢٧، والطبري رقم (٢٣٥٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه مالك «الموطأ» صفحة (٢٤٣)، والبخاري (٣/، ٧ ٦/٢٨) قال: حدثنا عبد الله ابن يوسف، قال: أخبرنا مالك، ومسلم (٤/٦٨) قال: حدثنا يحيى بن يحيى، قال: حدثنا أبو معاوية (ح) وحدثنا أبو بكر بن أبي شيبة قال: حدثنا أبو أسامة، و«أبو داود» (١٩٠١) قال: حدثنا القعنبي عن مالك (ح) وحدثنا ابن السرح قال: حدثنا ابن وهب عن مالك، و«ابن ماجه» (٢٩٨٦) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا أبو أسامة، والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧١٥١) عن محمد بن سلمه، والحارث بن مسكين كلاهما عن عبد الرحمن بن القاسم عن مالك، و«ابن خزيمة» (٢٧٦٩) قال: حدثنا محمد بن العلاء ابن كريب قال: حدثنا عبد الرحيم يعني ابن سليمان.\nأربعتهم -مالك، وأبو معاوية، وأبو أسامة، وعبد الرحيم بن سليمان- عن هشام بن عروة.\n٢- وأخرجه الحميدي (٢١٩) قال: حدثنا سفيان، وأحمد (٦/١٤٤) قال: حدثنا سليمان بن داود الهاشمي قال: أخبرنا إبراهيم يعني ابن سعد، وفي (٦/١٦٢) قال: حدثنا عبد الرزاق قال: حدثنا معمر، وفي (٦/٢٢٧) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم. والبخاري (٢/١٩٣) قال: حدثنا أبو اليمان. قال: أخبرنا شُعيب. وفي (٦/١٧٦) قال: حدثنا الحُميدي. قال: حدثنا سفيان. ومسلم (٤/٦٩) قال: حدثنا عمرو الناقد وابن أبي عُمر، جميعا عن ابن عُيَيْنة. قال ابن أبي عُمر: حدثنا سُفيان. (ح) وحدثني محمد بن رافع. قال: حدثنا حُجَين بن المثنى. قال: حدثنا لَيْث، عن عُقيل. وفي (٤/٧٠) قال: حدثنا حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. والترمذي (٢٩٦٥) قال: حدثنا ابن أبي عُمر. قال: حدثنا سفيان. والنسائي (٥/٢٣٧) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. والنسائي (٥/٢٣٧) قال: أخبرنا محمد بن منصور. قال: حدثنا سُفيان. وفي (٥/٢٣٨) قال: أخبرني عمرو بن عثمان. قال: حدثنا أبي، عن شُعيب. وابن خزيمة (٢٧٦٦) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سُفيان. (ح) وحدثنا المخزومي. قال: حدثنا سُفيان. وفي (٢٧٦٧) قال: حدثنا عيسى بن إبراهيم، قال: حدثنا ابن وهب، عن يونس. ستتهم - سفيان بن عُيَيْنَة، وإبراهيم بن سعد، ومَعْمَر، وشُعيب بن أبي حمزة، وعُقيل ابن خالد، ويونس بن يزيد- عن ابن شهاب الزهري.\nكلاهما -هشام، والزهري- عن عروة بن الزبير، فذكره.","vol":"2","page":15},{"text":"٤٨٢ - (خ م ت) - عاصم بن سليمان الأحول - ﵀ -: قال: قُلتُ ⦗٢٠⦘ لأنسٍ: أكُنتُم تكْرهون السَّعْيَ بين الصَّفا والمروة؟ فقال: نعم؛ لأنها كانت من شعائر الجاهلية، حتى أنزل الله تعالى: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِن شَعَائِرِ اللَّهِ فمن حجَّ البيت أو اعْتَمَرَ فلا جناح عليه أن يطَّوَّفَ بِهِما﴾ .\nوفي رواية: كنا نرى ذلك من أمر الجاهلية، فلما جاء الإسلام، أمسكنا عنهما، فأنزل الله ﷿، وذكر الآية.\nوفي رواية قال: كانت الأنصار يكرهُونَ أن يطَّوَّفُوا بين الصَّفا والمروة، حتى نزلت: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِن شَعَائِرِ اللَّهِ﴾ . أخرجه البخاري، ومسلم، والترمذي (١) .\n_________\n(١) البخاري ٣ / ٤٠٢ في الحج، باب ما جاء في السعي بين الصفا والمروة، وفي تفسير سورة البقرة، باب قوله: ﴿إن الصفا والمروة من شعائر الله﴾، ومسلم رقم (١٢٧٨) في الحج، باب بيان أن السعي بين الصفا والمروة ركن لا يصح الحج إلا به، والترمذي رقم (٢٩٧٠) في التفسير، باب ومن سورة البقرة، وأخرجه ابن جرير رقم (٢٣٣٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج (٨٠: ٤) عن أحمد بن محمد، عن ابن المبارك - وفي التفسير (٢: ٢١) عن محمد بن يوسف عن الثوري، ومسلم في المناسك (الحج) (٤٣: ٦) عن أبي بكر، عن أبي معاوية، والترمذي في التفسير (٢: ١٦) عن عبد بن حميد، عن يزيد بن أبي حكيم، عن سفيان الثوري، وقال: حسن صحيح، النسائي في الحج (في الكبرى) عن يعقوب بن إبراهيم، عن يحيى بن أبي زائدة -أربعتهم عن «عاصم بن سليمان الأحول عن أنس» (١/٢٤٥- ٩٢٩) تحفة الأشراف.","vol":"2","page":19},{"text":"٤٨٣ - (خ س) - مجاهد - ﵀ -: قال: سمعتُ ابن عبَّاس يقول: كان في بني إسرائيل القِصاصُ، ولم تكن فيهم الدِّيَةُ، فقال الله -﷿لهذه الأُمَّةِ: ﴿كُتِبَ عليكُمُ القِصَاصُ في القتْلَى الحُرُّ بالحُرِّ والعبدُ بالعبدِ والأُنثَى بالأُنثى فمن عُفِيَ لَهُ من أَخِيهِ شَيْءٌ فاتِّبَاعٌ بالمعْرُوفِ وأَدَاءٌ إِليه بإحسانٍ﴾ فالعفو: أَن يَقْبَلَ الرجُلُ الدِّيةَ في العمد، و﴿اتِّباع بالمعروفِ وأداءٌ إليه بإحسانٍ﴾ أن يطلُبَ هذا بمعْرُوفٍ، ويُؤدِّي هذا بإِحْسانٍ ﴿ذلك تخفيفٌ من ربِّكُمْ ورحمةٌ﴾ مما كُتِبَ على من كان قبلكم ﴿فمن اعْتدى بعد ⦗٢١⦘ ذلك﴾ قَتَلَ بعد قَبول الدِّية. أخرجه البخاري، والنسائي (١) .\n_________\n(١) البخاري ٨ / ١٣٣ في تفسير سورة البقرة، باب ﴿يا أيها الذين آمنوا كتب عليكم القصاص في القتلى﴾ و١٢ / ١٨٣ في الديات، باب من قتل له قتيل فهو بخير النظرين، والنسائي ٨ / ٣٦، ٣٧ في القسامة، باب تأويل قوله ﷿: ﴿فمن عفي له من أخيه شيء ...﴾ ورواه الطبري رقم (٢٥٩٣) وذكره السيوطي في \" الدر المنثور \" ١ / ١٧٣ وزاد نسبته لسعيد بن منصور وابن أبي شيبة وابن أبي حاتم وابن حبان وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في التفسير (٢: ٢٣: ١) عن الحميدي، وفي الديات (٨: ٢) عن قتيبة -كلاهما عن سفيان عن عمرو بن دينار عن مجاهد عن ابن عباس، والنسائي في القصاص (القود والديات ٢٣: ١) عن الحارث بن مسكين، وفي التفسير (في الكبرى) عن عبد الجبار بن العلاء -كلاهما عن سفيان عن عمرو ابن دينار عن مجاهد عن ابن عباس، وفيه عن محمد بن إسماعيل بن إبراهيم، عن علي بن حفص المدائني، عن ورقاء، عن عمرو، عن مجاهد نحوه - ولم يذكر «ابن عباس» . (٥/٢٢٣/٦٤١٥) تحفة الأشراف.","vol":"2","page":20},{"text":"٤٨٤ - (خ د س) - عطاء - ﵀ -: أنه سمع ابن عباس يقرأُ: ﴿وعلى الذين يُطَوَّقونَهُ (١) فِديةٌ طَعامُ مِسكِينٍ﴾ قال ابن عباس: ليستْ بمنسوخةٍ (٢)، هي للشَّيخ الكبير والمرأةِ الكبيرةِ، لا يستطيعانِ أن يصوما، فيُطعمانِ مكانَ كُلِّ يومٍ مسكينًا، هذه رواية البخاري.\nوفي رواية أبي داود قال: ﴿وعلى الذين يُطيقُونَهُ فديةٌ طعامُ مسكينٍ﴾ فكان من شاءَ منهم أن يفتديَ بطعامِ مسكينٍ افتدى، وتمَّ له صومُه، فقال ⦗٢٢⦘ الله ﵎: ﴿فمن تطَوَّعَ خيرًا فهُوَ خيرٌ لَهُ وأَن تصومُوا خيرٌ لكم﴾ ثم قال: ﴿فمن شهِدَ منكم الشَّهرَ فَلْيَصُمْهُ ومن كان مريضًا أو على سفرٍ فَعِدَّةٌ مِن أيامٍ أُخَر﴾ .\nوفي أخرى له: أُثبِتَتْ لِلْحُبَلى والمُرضِعِ، يعني الفِديَةَ والإفطارَ.\nوفي أخرى له: ﴿وعلى الذين يُطيقُونَهُ فديةٌ طعامُ مسكينٍ﴾ قال: كانت رُخصةً للشَّيخ الكبير والمرأة الكبيرة - وهما يُطيقان الصِّيامَ - أن يفطِرَا، ويُطعِمَا مكان كل يومٍ مسكينًا، والحُبْلَى والمُرضِع: إذا خافتَا - يَعني على أولادِهِما - أفطرتَا وأَطْعمتا.\nوأخرجه النسائي قال: في قول الله ﷿ ﴿وعلى الذين يُطيقُونَهُ فديةٌ طعامُ مسكينٍ﴾ قال: يُطِيقونَه: يُكلَّفونه، فِديَةٌ طعامُ مسكين واحد، فمن تطوَّع: فزاد على مسكينٍ آخرَ، ليست بمنسوخة، فهو خير له ﴿وأن تصوموا خير لكم﴾ لا يرخص في هذا إلا للذي لا يُطيقُ الصِّيام أو مريضٍ لا يُشفى (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُطَوَّقُونَه) أي: يُكَلَّفونه، كأنه يُجعلُ في أعناقهم مثل الطَّوقِ.\n_________\n(١) بفتح الطاء وتخفيفها وتشديد الواو مبنيًا للمفعول، وهي قراءة ابن مسعود أيضًا قال الحافظ في \" الفتح \" ٨ / ١٣٥: وقد وقع عند النسائي من طريق ابن أبي نجيح عن عمرو بن دينار: يطوقونه: يكلفونه، وهو تفسير حسن، أي: يكلفون إطاقته، وقد رد الطبري في تفسيره ٣ / ٤٣٨ هذه القراءة بقوله: وأما قراءة من قرأ ذلك ﴿وعلى الذين يطوقونه﴾ فقراءة لمصاحف أهل الإسلام خلاف، وغير جائز لأحد من أهل الإسلام الاعتراض بالرأي على ما نقله المسلمون وراثة عن نبيهم ﷺ نقلًا ظاهرًا قاطعًا للعذر، لأن ما جاءت به الحجة من الدين هو الحق الذي لا شك فيه أنه من عند الله، ولا يعترض على ما قد ثبت وقامت به حجة أنه من عند الله بالآراء والظنون والأقوال الشاذة.\n(٢) قال الحافظ: هذا مذهب ابن عباس، وخالفه الأكثر. وفي حديث ابن عمر الذي في الصحيح ما يدل على أنها منسوخة ونص حديث ابن عمر أنه قرأ: ﴿فدية طعام مسكين﴾ قال: هي منسوخة ورجحه ابن المنذر من جهة قوله: ﴿وأن تصوموا خير لكم﴾ قال: لأنها لو كانت في الشيخ الكبير الذي لا يطيق الصيام لم يناسب أن يقال له: ﴿وأن تصوموا خير لكم﴾ مع أنه لا يطيق الصيام.\n(٣) البخاري ٨ / ١٣٥ في التفسير، باب قوله تعالى ﴿أيامًا معدودات فمن كان منكم مريضًا أو على سفر﴾، وأبو داود رقم (٢٣١٦) وإسناده حسن، في الصيام، باب نسخ قوله تعالى: ﴿وعلى الذين يطيقونه فدية﴾، ورقم (٢٣١٧) في الصوم، باب من قال: هي مثبتة للشيخ والحبلى، وإسناده حسن، ورقم (٢٣١٨)، وإسناده قوي، والنسائي ٤ / ١٩٠، ١٩١، وإسناده صحيح، في الصيام، باب تأويل قول الله ﷿ ﴿وعلى الذين يطيقونه فدية طعام مسكين﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٣٠) قال: حدثني إسحاق، قال: أخبرنا، و(ح) قال: حدثنا زكريا بن إسحاق، و«النسائي» (٤/١٩٠) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا يزيد، قال: أنبأنا ورقاء. كلاهما -زكريا، وورقاء- عن عمرو بن دينار، عن عطاء فذكره. وأخرجه النسائي في الكبرى «تحفة الأشراف» (٥٩٤٥) عن محمد بن عبد الوهاب عن محمد بن سابق عن ورقاء عن يحيى بن أبي يحيى عن عمرو بن دينار عن عطاء، عن ابن عباس ببعضه زاد فيه يحيى بن أبي يحيى.\n- ورواه عن ابن عباس سعيد بن جبير:\nأبو داود (٢٣١٨)، وفي «تحفة الأشراف» (٥٥٦٥) .\n- ورواه عن ابن عباس عكرمة:\nأبو داود (٢٣١٦)، (٢٣١٧) .","vol":"2","page":21},{"text":"٤٨٥ - (خ م ت د س) - سلمة بن الأكوع - ﵁ -: قال: لما نزلت هذه الآية: ﴿وعلى الذين يُطيقُونَهُ فديةٌ طعامُ مسكينٍ﴾ كان من أراد أن يُفطِر ويفتديَ، حتَّى نزلت الآية التي بعدها فَنَسختها.\nوفي رواية: حتَّى نزلت هذه الآية: ﴿فمن شهِد منكم الشَّهرَ فليصُمْهُ﴾ أخرجه الجماعة إلا الموطأ (١) .\n_________\n(١) البخاري ٨ / ١٣٦ في التفسير، باب ﴿فمن شهد منكم الشهر فليصمه﴾، ومسلم رقم (١١٤٥) في الصيام، باب بيان نسخ قوله تعالى: ﴿وعلى الذين يطيقونه فدية﴾، وأبو داود رقم (٢٣١٥) في الصيام، باب نسخ قوله تعالى: ﴿وعلى الذين يطيقونه فدية﴾، والترمذي رقم (٧٩٨) في الصوم، باب نسخ قوله تعالى: ﴿وعلى الذين يطيقونه﴾، والنسائي ٤ / ١٩٠ في الصوم، باب تأويل قول الله ﷿ ﴿وعلى الذين يطيقونه﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه الدارمي (١٧٤١) قال: أخبرنا عبد الله بن صالح. والبخاري (٦/٣٠) قال: حدثنا قُتيبة. ومسلم (٣/١٥٤) قال: حدثنا قُتيبة بن سعيد. وأبو داود (٢٣١٥) قال: حدثنا قُتيبة بن سعيد. والترمذي (٧٩٨) قال: حدثنا قُتيبة. والنسائي (٤/١٩٠) قال: أخبرنا قُتيبة. كلاهما -عبد الله بن صالح، وقتيبة- قالا: حدثنا بكر بن مُضر.\n٢- وأخرجه مسلم (٣/١٥٤) قال: حدثني عمرو بن سَوَّاد العامري. و«ابن خزيمة» (١٩٠٣) قال: حدثنا أحمد بن عبد الرحمن بن وهب. كلاهما -عمرو، وأحمد بن عبد الرحمن - عن عبد الله بن وهب.\nكلاهما -بكر، وابن وهب- عن عمرو بن الحارث، عن بُكير بن عبد الله بن الأشجّ، عن يزيد مولى سلمة، فذكره.\n* سقط من المطبوع من «سنن الدارمي»: بُكير بن عبد الله بن الأشج.","vol":"2","page":23},{"text":"٤٨٦ - (خ) - عبد الله بن عمر﵄ -: قرأ ﴿فدية طعام مساكين﴾، قال: هي منسوخة، أخرجه البخاري (١) .\n_________\n(١) ٨ / ١٣٦ في التفسير، باب ﴿فمن شهد منكم الشهر فليصمه﴾، وانظر التعليق على حديث ابن عباس رقم (٤٨٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٤٥،٦/٣٠) قال: حدثنا عياش بن الوليد، قال: حدثنا عبد الأعلى قال: حدثنا عبيد الله، عن نافع فذكره.","vol":"2","page":23},{"text":"٤٨٧ - (خ س) عبد الرحمن بن أبي ليلى - ﵀ -: عن أصحاب محمدٍ ﷺ قالوا: نزل شهرُ رمضان، فشقَّ عليهم، فكان من أطعمَ كُلَّ يومٍ مسكينًا ترَك الصَّومَ، ممن يُطيقُه، ورُخِّص لهم في ذلك، فنسختها ﴿وأن تَصُومُوا خيرٌ لكم﴾ فأُمِروا بالصَّوْمِ. أخرجه البخاري (١) .\n_________\n(١) ٤ / ١٦٤ في الصوم، باب ﴿وعلى الذين يطيقونه فدية طعام مسكين﴾ من حديث ابن نمير عن الأعمش عن عمرو بن مرة عن ابن أبي ليلى. تعليقًا، قال الحافظ: وصله أبو نعيم في \" المستخرج \" والبيهقي من طريقه، ولفظ البيهقي \" قدم النبي ﷺ المدينة ولا عهد لهم بالصيام، فكانوا يصومون ثلاثة أيام من كل شهر حتى ⦗٢٤⦘ نزل شهر رمضان، فاستكثروا ذلك وشق عليهم، فكان من أطعم مسكينًا كل يوم ترك الصيام ممن يطيقه، ورخص لهم في ذلك، ثم نسخه ﴿وأن تصوموا خير لكم﴾ فأمروا بالصيام \" وهذا الحديث أخرجه أبو داود رقم (٥٠٦) في الصلاة، باب كيف الأذان، من طريق شعبة والمسعودي عن الأعمش مطولًا في الأذان والقبلة والصيام، واختلف في إسناده اختلافًا كثيرًا، وطريق ابن نمير هذه أرجحها.","vol":"2","page":23},{"text":"٤٨٨ - (ت د) النعمان بن بشير - ﵄-: قال: قال رسول الله ﷺ «الدُّعاءُ: هو العبادة. وقرأَ ﴿ادْعُونِي أَستجِبْ لكُمْ إنَّ الَّذِينَ يسْتَكِبرُونَ عن عِبادَتي سيدخُلُونَ جَهنَّم داخِرينَ﴾ [غافر: ٦٠] فقال أصحابُهُ: أَقرِيبٌ ربُّنَا فنناجِيهِ، أم بعيد فنُناديهِ؟ فنزلتْ ﴿وإذا سألكَ عبادي عنِّي فإِنِّي قريبٌ أجيبُ دعوةَ الداع إذا دعَانِ﴾ [البقرة: ١٨٦]» .الآية.\nأخرجه الترمذي إلى قوله: «داخرين» وأبو داود إلى قوله: «أستجب لكم» والباقي: ذكره رزين، ولم أجده في الأصول (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دَاخِرِينَ) الدَّاخِر: الذليل.\n_________\n(١) الترمذي رقم (٢٩٧٣) في التفسير، باب ومن سورة البقرة، ورقم (٣٢٤٤) في تفسير سورة المؤمن، و(٣٣٦٩) في الدعوات، وأبو داود رقم (١٤٧٩) في الصلاة، باب الدعاء، وأخرجه ابن ماجة رقم (٣٨٢٨) في الدعاء، باب فضل الدعاء، وإسناده صحيح، وقال الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٦٧) قال: حدثنا عبد الرزاق قال: أخبرنا سفيان عن الأعمش، ومنصور. وفي (٤/٢٧١) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش، وفي (٤/٢٧١) قال: حدثنا ابن نمير، قال: حدثنا الأعمش، وفي (٤/٢٧٦) قال: حدثنا وكيع، قال: حدثنا الأعمش، وفي (٤/٢٧٦) قال: حدثنا عبد الرحمن، عن سفيان، عن منصور، والأعمش، وفي (٤/٢٧٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن منصور. والبخاري في الأدب المفرد (٧١٤) قال: حدثنا أبو الوليد، قال: حدثنا شعبة، عن منصور. وأبو داود (١٤٧٩) قال: حدثنا حفص بن عمر قال: حدثنا شعبة، عن منصور. وابن ماجة (٣٨٢٨) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن الأعمش. والترمذي (٢٩٦٩) قال: حدثنا هناد، قال: حدثنا أبو معاوية، عن الأعمش. وفي (٣٢٤٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان عن منصور، والأعمش. وفي (٣٣٧٢) قال: حدثنا أحمد بن منيع، قال: حدثنا مروان بن معاوية، عن الأعمش. والنسائي في الكبرى «تحفة الأشراف» (٩/١١٦٤٣) عن هناد عن أبي معاوية، عن الأعمش، (ح) وعن سويد بن نصر، عن عبد الله، عن شعبة، عن منصور كلاهما -الأعمش، ومنصور - عن ذر بن عبد الله الهمداني، عن يسمع الحضرمي فذكره.","vol":"2","page":24},{"text":"٤٨٩ - (خ) البراء بن عازب - ﵁ -: قال: لمَّا نزل صومُ رمَضان، كانوا لا يقرَبُونَ النساءَ رمضان كُلَّه، وكان رجالٌ يخونون ⦗٢٥⦘ أنفسَهُم، فأَنزَلَ اللَّهُ تعالى: ﴿علمَ اللَّهُ أَنَّكُم كُنتُم تَختَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُم وعَفَا عَنْكُمْ﴾ [البقرة: ١٨٧] الآية» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يخونون) أنفسهم: أي: يظلمونها بارتكابِ ما حُرِّم عليهم. ويَختانُونَ: يفتَعِلون منه.\n_________\n(١) ٨ /١٣٦ في التفسير، باب قول الله تعالى ﴿أحل لكم ليلة الصيام الرفث إلى نسائكم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه أحمد (٤/٢٩٥) قال: حدثنا أسود بن عامر، وأبو أحمد. والدارمي (١٧٠٠) قال: أخبرنا عبيد الله بن موسى. والبخاري (٣/٣٦، ٦/٣١) قال: حدثنا عبيد الله. وأبو داود (٢٣١٤) قال: حدثنا نصر بن علي، قال: أخبرنا أبو أحمد. والترمذي (٢٩٦٨) قال: حدثنا عبد بن حُميد، قال: حدثنا عبيد الله بن موسى. ثلاثتهم -أسود، وأبو أحمد، وعبيد الله- عن إسرائيل.\n٢ - وأخرجه أحمد (٤/٢٩٥) قال: حدثنا أحمد بن عبد الملك. والنسائي (٤/١٤٧) قال: أخبرني هلال بن العلاء، قال: حدثنا حسين بن عَيَّاش. قالا -أحمد، وحسين-: حدثنا زُهير.\n٣ - وأخرجه البخاري (٦/٣١) قال: حدثنا أحمد بن عثمان، قال: حدثنا شُريح بن مَسْلَمة، قال: حدثني إبراهيم بن يوسف، عن أبيه.\n٤ - وأخرجه ابن خزيمة (١٩٠٤) قال: حدثنا سعيد بن يحيى القرشي، قال: حدثني عمي عُبيد بن سعيد، قال: حدثنا إسماعيل.\nأربعتهم - إسرائيل، وزهير، ويوسف، وإسماعيل- عن أبي إسحاق، فذكره.","vol":"2","page":24},{"text":"٤٩٠ - (د) عبد الله بن عباس - ﵄-: قال: ﴿يا أَيُّهَا الذين آمنوا كُتِبَ عليكُمُ الصِّيامُ كما كُتِبَ علَى الذين من قَبْلِكُمْ﴾ [البقرة: ١٨٣] قال: وكان الناسُ على عهدِ رسولِ الله ﷺ إذا صلَّوا العتَمَةَ حرُمَ عليهم الطعامُ والشرابُ والنساءُ، وصاموا إلى القابلة، فاختانَ (١) رجُلٌ نفسه فجامع امرأته وقد صلى العشاءَ ولم يُفطِرْ، فأراد الله أن يجعل ذلك يسرًا لمنْ بقي ورخصة ومنفعة، فقال: ﴿عَلِمَ اللَّه أنكم كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ - الآية﴾ [البقرة: ١٨٧] فكان هذا ممَّا نفع الله بِهِ الناسَ، ورخص لهم ويسَّرَ. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القابلة) الليلة الآتية، وكذلك السنة الآتية.\n_________\n(١) افتعل من الخيانة.\n(٢) رقم (٢٣١٣) في الصيام، باب مبدأ فرض الصيام، وإسناده حسن، وانظر الطبري ٣ / ٤٩٣، ٥٠٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣١٣) قال: حدثنا أحمد بن محمد بن شبويه قال: حدثني علي بن حسين بن واقد، عن أبيه، عن يزيد النحوي،عن عكرمة فذكره.","vol":"2","page":25},{"text":"٤٩١ - (خ ت د س) البراء بن عازب - ﵁ - قال: كان أصحاب محمد ﷺ، إذا كان الرجلُ صائمًا، فحضرَ الإفطارُ، فنامَ قبل أن يفطرَ، لم يأكلْ ليلتهُ ولا يومهُ، حتى يمسيَ، وإن قيس بنَ صرْمةَ الأنصاري كانَ صائمًا، فلما حضر الإفطارُ، أتى امرأتهُ، فقال: أعندَكِ طعامٌ؟ قالت: لا، ولكن أنطَلِقُ فأطلبُ لك، وكان يومَهُ يعملُ، فغلبتهُ عينهُ، فجاءتِ امرأَتُهُ، فلما رأتهُ، قالتْ: خيْبَةً لكَ، فلما انتصفَ النهارُ، غُشِي عليه، فذُكر ذلك للنبي ﷺ، فنزلت هذه الآية ﴿أُحِلَّ لكم ليلةَ الصيامِ الرفَثُ إلى نسائكم﴾ [البقرة: ١٨٧] ففرحوا بها فرحًا شديدًا، ونزلت ﴿وكلُوا واشربُوا حتى يتبيَّنَ لكم الخيطُ الأبيضُ من الخيطِ الأسودِ من الفَجْرِ﴾ .\nهذه رواية البخاري والترمذي. وزاد أبو داود بعد قوله: «غشي عليه» قال: «فكان يعملُ يومَهُ في أرضهِ» . وعنده: أنَّ اسم الرجُلِ «صِرْمةُ بنُ قيسٍ» (١) .\nوفي رواية النسائي: أن أحدهم: كان إذا نام قبلَ أَنْ يتعَشَّى، لم يَحِلَّ له أن يأكلَ شيئًا، ولا يشربَ ليلتَهُ ويومَه من الغدِ حتى تغرُبَ الشمسُ، ⦗٢٧⦘ حتى نزلت هذه الآية ﴿وكلُوا واشربُوا حتى يتبيَّنَ لكم الخيطُ الأبيضُ من الخيطِ الأسودِ﴾ قال: ونزلت في قيس بن عمرو، أتى أهله وهو صائم بعد المغرب، فقال هلْ من شيءٍ؟ فقالت امرأته: ما عندنا شيءٌ. وذكر الحديث (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرَّفَثُ) هاهنا: الجماع. وقيل: هو كلمة جامعة لكل ما يريده الرَّجل من المرأة.\n_________\n(١) رجح الحافظ بعد بيان الاختلاف في اسم هذا الأنصاري في \" الفتح \" ٤ / ١١١ والروايات في ذلك أنه أبو قيس صرمة بن أبي أنس قيس بن مالك بن عدي، وأنه على هذا جاء الاختلاف فيه، فبعضهم أخطأ اسمه وسماه بكنيته، وبعضهم نسبه لجده، وبعضهم قلب اسمه، وبعضهم صحفه ضمرة بن أنس، وأن صوابه صرمة بن أبي أنس.\n(٢) البخاري ٤ / ٩١١، ٩١٢ في الصوم، باب ﴿أحل لكم ليلة الصيام الرفث إلى نسائكم﴾، والترمذي رقم (٢٩٧٢) في التفسير، باب ومن سورة البقرة، وأبو داود رقم (٢٣١٤) في الصيام، باب مبدأ فرض الصيام، والنسائي ٤ / ١٤٧، ١٤٨ في الصيام، باب تأويل قول الله ﷿ ﴿كلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تم تخريجه. راجع الحديث رقم (٤٨٩) .","vol":"2","page":26},{"text":"٤٩٢ - (خ م) سهل بن سعيد - ﵁ -: قال: أنزلت ﴿وكلُوا واشربُوا حتى يتبيَّنَ لكم الخيطُ الأبيضُ من الخيطِ الأسودِ﴾ ولم ينزل ﴿مِنَ الفَجْر﴾ فكان رجالٌ إذا أَرادوا الصومَ ربطَ أَحَدُهُمْ في رجْلَيْهِ الخيطَ الأبيضَ، والخيطَ الأسودَ، ولا يزالُ يأكلُ حتى يتبينَ لَهُ رِئْيُهما (١)، فأنزل ⦗٢٨⦘ الله تعالى بعدُ ﴿مِنَ الفَجرِ﴾ فَعَلِمُوا أَنَّهُ إِنَّمَا يعني الليلَ والنَّهارَ. أخرجه البخاري، ومسلم (٢) .\n_________\n(١) قال النووي: وهذه اللفظة ضبطت على ثلاثة أوجه: أحدها: رئيهما - براء مكسورة ثم همزة ساكنة ثم ياء - ومعناه: منظرهما، ومنه قول تعالى ﴿أحسن أثاثا ورئيًا﴾ [مريم: ٧٤]، والثاني: \" زيهما \" - بزاي مكسورة وياء مشددة بلا همز - ومعناه: لونهما، والثالث: \" رئيهما \" - بفتح الراء وكسر الهمزة وتشديد الياء - قال القاضي عياض: هذا غلط هنا، لأن الرئي: هو التابع من الجن، قال: فإن صح رواية فمعناه مرئيهما، ورواية أبي ذر في البخاري \" رؤيتهما \".\n(٢) البخاري ٤ / ١١٤، ١١٥ في الصوم، باب قول الله تعالى ﴿وكلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود﴾، وفي التفسير، باب قول الله تعالى ﴿وكلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود﴾، ومسلم رقم (١٠٩١) في الصوم، باب بيان أن الدخول في الصوم يحصل بطلوع الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٣٦) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا ابن أبي حازم. وفي (٣/، ٣٦ ٦/٣١) قال: حدثني سعيد بن أبي مريم، قال: حدثنا أبو غَسَّان محمد بن مُطَرِّف. ومسلم (٣/١٢٨) قال: حدثنا عُبَيد الله بن عمر القواريري، قال: حدثنا فُضَيْل بن سليمان، (ح) وحدثني محمد ابن سهل التميمي، وأبو بكر بن إسحاق، قالا: حدثنا ابن أبي مريم، قال: أخبرنا أبو غسان. والنسائي في الكبرى «تحفة الأشراف» (٤٧٥٠) عن أبي بكر بن إسحاق، عن ابن أبي مريم، عن أبي غَسَّان.\nثلاثتهم -ابن أبي حازم، وأبو غسان، وفُضَيل- عن أبي حازم، فذكره.","vol":"2","page":27},{"text":"٤٩٣ - (خ م ت د س) عدي بن حاتم الطائي - ﵁ -: قال: نزلت: ﴿حتَّى يتبيَّن لكم الخيطُ الأبيضُ من الخيْطِ الأسودِ﴾، عمدتُ إلى عِقالٍ أسودَ، وإلى عقالٍ أبيضَ، فجعلْتُهما تحت وسادتِي، وجعَلْتُ أنظُرُ من اللَّيْل، فلا يستبينُ لي، فغدوتُ على رسول الله ﷺ فذكرتُ ذلك له، فقال: «إنَّما ذلكَ سوادُ الليْل وبياضُ النَّهارِ» . هذه رواية البخاري ومسلم وأبي داود.\nواختصر النسائي: أن عدي بن حاتم سأل رسول الله ﷺ عن قوله تعالى: ﴿حتى يتبيَّن لكم الخيطُ الأبيضُ من الخيطِ الأسودِ من الفجرِ﴾ قال: «هو سوادُ الليل وبياض النَّهار» . وفي رواية الترمذي مختصرًا مثله.\nوله في أخرى بطوله، وفيه «فقال لي رسولُ الله ﷺ شيئًا - لم يحفظْه سفيانُ - فقال: إنَّما هو الليلُ والنَّهار» .\nوفي رواية البخاري، قال: أخذ عَديٌّ عقالًا أبيض وعقالًا أسودَ، ⦗٢٩⦘ حتى كان بعضُ الليلِ نَظرَ، فلم يَستَبينا، فلما أصبحَ، قال لرسول الله ﷺ: جعلتُ تحت وسادتِي خيطًا أبيضَ، وخيطًا أسودَ، قال: «إنَّ وِسادك لعريضٌ (١)، أنْ كان الخيطُ الأبيضُ والخيطُ الأسودُ تحت وِسادك» .\nوفي أخرى له قال: قلتُ: يا رسول الله، ما الخيطُ الأبيضُ، من الخيطِ الأسودِ، أهُما الخيطان؟ قال: «إنكَ لعريضُ القفا؛ أنْ أبصرتَ الخيطين»، ثم قال: «لا، بل هما سوادُ الليلِ وبياض النهار (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِقَال) العقال: الحُبَيْلُ الذي تُشَدُّ به رُكبة البعير لئلا يهرب.\n(وِسادي) الوسادُ والوسادة: المخَدَّةُ.\n(لَعَرِيض) والمراد بقوله: إنك لعريضُ الوسادة: إن نومك لعريض ⦗٣٠⦘ فكَنَّى بالوسادة عن النوم؛ لأن النائم يتوسد، كما يُكنى بالثوب عن البدن، لأن الإنسان يلبسه، وقيل: كنى بالوساد عن موضع الوساد من رأسه وعنقه، يَدلُّ عليه قوله الآخر: «إنك لعريض القفا» وعرضُ القفا: كناية عن السِّمَن الذي يُذهِبُ الفِطْنَة، وقيل: أراد مَنْ أكلَ مع الصبح في صومه: أصبح عريض القفا؛ لأن الصوم لا يُضعفه ولا يؤثر فيه.\n_________\n(١) قال الخطابي في \" المعالم \" فيه قولان، أحدهما: يريد أن نومك لكثير، وكنى بالوسادة عن النوم، لأن النائم يتوسد، أو أراد: إن ليلك لطويل إذا كنت لا تمسك عن الأكل حتى يتبين لك العقال، والقول الآخر: كنى بالوسادة عن الموضع الذي يضعه من رأسه وعنقه على الوسادة إذا نام، والعرب تقول: فلان عريض القفا: إذا كان فيه غباء مع غفلة، وقد روي في هذا الحديث من طريق أخرى إنك لعريض القفا، وجزم الزمخشري بالتأويل الثاني، فقال: إنما عرض النبي ﷺ قفا عدي لأنه غفل عن البيان، وعرض القفا مما يستدل به على قلة الفطنة.\n\n(٢) البخاري ٤ / ١١٣ في الصوم، باب قول الله تعالى ﴿وكلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود﴾، وفي التفسير، باب قوله ﴿وكلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود﴾، وأخرجه مسلم رقم (١٠٩٠) في الصوم، باب بيان أن الدخول في الصوم يحصل بطلوع الفجر، والترمذي رقم (٢٩٧٣) في التفسير، باب ومن سورة البقرة، وأبو داود رقم (٢٣٤٩) في الصيام، باب وقت السحور، والنسائي ٤ / ١٤٨ في الصيام، باب تأويل قول الله ﷿ ﴿كلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصوم (١٦: ١) عن حجاج بن منهال، عن هشيم، وفي التفسير (٢: ٢٨: ١) عن موسى بن إسماعيل، عن أبي عوانة، ومسلم في الصوم (٨: ١) عن أبي بكر بن أبي شيبة، عن عبد الله بن إدريس، وأبو داود فيه (الصوم ١٧: ٤) عن مسدد، عن حصين بن نمير، و(١٧: ٤) عن عثمان بن أبي شيبة، عن عبد الله بن إدريس، أربعتهم عن «حصين بن عبد الرحمن السلمي عن الشعبي عن عدي بن حاتم» .، والترمذي في التفسير (٣ البقرة: ٢٢٠) عن أحمد بن منيع، عن هشيم به، وقال: حسن صحيح (٧/٢٧٥/٩٨٥٦) تحفة الأشراف.","vol":"2","page":28},{"text":"٤٩٤ - (خ م) البراء بن عازب - ﵄ -: قال: نزلت هذه الآية فينا، كانت الأنصار إذا حجُّوا فجاءوا لم يدخُلوا من قِبَِلِ أبوابِ البُيوتِ، فجاء رجلٌ من الأنصارِ فدخل من قِبَلِ بابِهِ، فكأنَّهُ عُيِّرَ بذلِك فنزلت: ﴿وليسَ البِرُّ بِأَنْ تَأتوا البُيُوتَ من ظُهورِهَا ولكنَّ البِرَّ مَنِ اتَّقَى وائتُوا البُيوتَ مِن أَبوابِهَا﴾ [البقرة: ١٨٩] .\nوفي رواية قال: كانوا إذا أحرموا في الجاهلية أتوا البيت من ظهره، فأنزل الله: ﴿وليس البِرُّ بِأَنْ تَأتُوا البُيُوتَ من ظُهورِهَا ولكنَّ البِرَّ مَنِ اتَّقَى وائتُوا البُيوتَ من أَبوابِهَا﴾ أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٣ / ٤٩٤ في الحج، باب قول الله تعالى ﴿وأتوا البيوت من أبوابها﴾، وفي التفسير، باب قوله ﴿وليس البر بأن تأتوا البيوت من ظهورها﴾، ومسلم رقم (٣٠٢٦) في التفسير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج (١٧٠) عن أبي الوليد، ومسلم في آخر الكتاب (التفسير ١:٢٧) عن أبي بكر بن أبي شيبة، وأبي موسى، وبندار، ثلاثتهم عن غندر، والنسائي في الحج (لعله في الكبرى) وفي التفسير (في الكبرى) عن علي بن الحسين الدرهمي، عن أمية بن خالد ثلاثتهم عن شعبة بن الحجاج عن السبيعي عن البراء بن عازب، ومعنى حديثهم واحد (٢/٥٣/١٨٧٤) الأشراف.","vol":"2","page":30},{"text":"٤٩٥ - (خ) حذيفة بن اليمان - ﵄- قال: ﴿وأَنفِقُوا فِي سبيل اللَّهِ وَلا تُلْقُوا بأيديكُمْ إِلى التهْلُكَةِ﴾ [البقرة: ١٩٥] قال: نزلت في النفقة. ⦗٣١⦘ أخرجه البخاري (١) .\n_________\n(١) ٨ / ١٣٨ في التفسير، باب قوله ﴿وأنفقوا في سبيل الله ولا تلقوا بأيديكم إلى التهلكة﴾، قوله \" وفي النفقة \" أي: في ترك النفقة في سبيل الله ﷿، كما جاء مفسرًا في حديث أبي أيوب الذي سيذكره المصنف بعد هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٣٣) قال: حدثنا إسحاق قال: أخبرنا النضر، قال: حدثنا شعبة، عن سليمان قال: سمعت أبا وائل فذكره.","vol":"2","page":30},{"text":"٤٩٦ - (ت د) أسلم أبو عمران - ﵀ - قال: «كُنَّا بمدينةِ الرُّوم، فأخرجوا إلينا صَفًّا عظيمًا من الرومِ، فَخَرَجَ إليهم مِن المسلمينَ مِثْلُهم أو أكثرُ، وعلى أهلِ مِصرَ: عُقْبةُ بن عامرٍ، وعلى الجماعة (١): فضالة بن عبيد، فحملَ رجل من المسلمين على صفِّ الرُّوم، حتَّى دخل فِيهم، فصاحَ النَّاسُ، وقالوا: سُبْحانَ الله! يُلْقِي بِيَدِيهِ إِلى التهْلُكةِ؟! فقام أبو أيُّوب الأنصاري، فقال: يا أيها النَّاس، إنكم لتؤوِّلونَ هذه الآية هذا التأويلَ؟! وإنما نزَلتْ هذه الآية فينا -معشر الأنصار -: لما أعزَّ اللهُ الإسلامَ، وكثر ناصروه، فقال بعضنا لبعض سرًا - دون رسول الله ﷺ -: إنَّ أموالنا قد ضاعت، وإن اللَّهَ قد أعز الإسلامَ، وكثر ناصروه فلو أقمنا في أموالنا، فأصلحنا ما ضاع منها، فأنزل الله -﵎- على نبيه، يردُّ علينا ما قلنا: ﴿وأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلا تُلْقُوا بأيديكُمْ إِلى التَّهْلُكَةِ﴾ وكانت التهلكة: الإقامة على الأموال وإصلاحها، وترْكنا الغزوَ، فما زال أبو أيوب شاخصًا في سبيل الله، حتى دفن بأرض الرُّومِ» . هذه رواية الترمذي. ⦗٣٢⦘\nوفي رواية أبي داود قال: «غزونا من المدينةِ نريدُ القسطنطينية، وعلى الجماعة عبد الرحمنِ بنُ خالد بن الوليد (٢)، والرومُ مُلْصقُو ظهورهمْ بحائط المدينة، فحملَ رجلٌ على العدوِّ، فقال الناس - مَهْ مَهْ، لا إله إلا الله يُلْقي بيديه إلى التَّهْلُكَةِ! فقال أبو أيوب: إنما أنزلت هذه الآية فينا -معشر الأنصار -لما نصر الله نبيَّه، وأظهر الإسلام، قُلْنا، هَلُمَّ نُقيم في أموالنا ونُصْلِحُها، فأنزل الله ﷿ ﴿وأَنْفِقُوا فِي سبيلِ اللَّهِ وَلا تُلْقُوا بأيديكُمْ إِلى التَّهْلُكَةِ﴾ فالإلقاءُ بالأيدي إلى التَّهْلُكَةِ: أنْ نقيمَ في أموالنا ونصْلِحَها، وندعَ الجهادَ، قال أبو عمران: فلم يزلْ أبو أيوب يجاهدُ في سبيلِ الله حتى دُفنَ بالقُسطنطينية» (٣) . ⦗٣٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شاخِصًا): شخَص الرجل من بلد إلى بلد: إذا انتقل إليه، والمراد به: لم يزل مُسَافرًا.\n_________\n(١) رواية الطيالسي وابن عبد الحكم والحاكم: وعلى الشام، وهو الصواب إن شاء الله.\n(٢) قال العلامة أحمد شاكر ﵀: هذا يدل على أن هذه الغزوة كانت في سنة ٤٦ أو قبلها، لأن عبد الرحمن مات تلك السنة، وهذه الغزوة غير الغزوة المشهورة التي مات فيها أبو أيوب الأنصاري وقد غزاها يزيد بن معاوية بعد ذلك سنة ٤٩ ومعه جماعات من سادات الصحابة، ثم غزاها يزيد سنة ٥٢ وهي التي مات فيها أبو أيوب ﵁ وأوصى إلى يزيد أن يحملوه إذا مات ويدخلوه أرض العدو ويدفنوه تحت أقدامهم حيث يلقون العدو، ففعل يزيد ما أوصى به أبو أيوب، وقبره هناك إلى الآن معروف، انظر \" طبقات ابن سعد \" ٣ / ٢ / ٤٩، ٥٠، \" تاريخ الطبري \" ٦ / ١٢٨، ١٣٠ و\" تاريخ ابن كثير \" ٨ / ٣٠، ٣١، ٣٢، ٥٨، ٥٩، و\" تاريخ الإسلام \" للذهبي ٢ / ٢٣١، ٣٢٧، ٣٢٨.\n\n(٣) الترمذي رقم (٢٩٧٦) في التفسير، باب ومن سورة البقرة، وأبو داود رقم (٢٥١٢) في الجهاد، باب في قول الله ﷿ ﴿ولا تلقوا بأيديكم إلى التهلكة﴾، وإسناده صحيح، وقال الترمذي: حديث حسن غريب صحيح. وأخرجه ابن جرير رقم (٣١٧٩) و(٣١٨٠)، وأبو داود الطيالسي في مسنده ٢ / ١٢، ١٣، وابن عبد الحكم في فتوح مصر: ٢٦٩، ٢٧٠ والحاكم ٢ / ٢٧٥ وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أبو داود (٢٥١٢) قال: حدثنا أحمد بن عمرو بن السرح قال: حدثنا ابن وهب عن حيوة بن شريح، وابن لهيعة.\n٢- وأخرجه الترمذي (٢٩٧٢) قال: حدثنا عبد بن حميد، قال: حدثنا الضحاك بن مخلد. والنسائي في الكبرى «تحفة الأشراف» (٣٤٥٢) عن عبيد الله بن سعيد، عن أبي عاصم، (ح) وعن محمد بن حاتم بن نعيم، عن حبان بن موسى، عن ابن المبارك كلاهما -الضحاك أبو عاصم، وابن المبارك- عن حيوة بن شريح.\nكلاهما -حيوة، وابن لهيعة- عن يزيد بن أبي حبيب، عن أسلم أبي عمران فذكره.\nفي رواية أبي داود قال: وعلى الجماعة عبد الرحمن بن خالد بن الوليد بدلا من فضالة بن عبيد.","vol":"2","page":31},{"text":"٤٩٧ - (خ م ط ت د س) عبد الله بن معقل - ﵄ - قال: قعدتُ إلى كعب بن عجرَةَ في هذا المسجد - يعني مسجد الكوفة - فسألتُهُ عن «فدْيةٍ من صيامٍ؟ فقال: حُمِلْتُ إلى النبي ﷺ، والقمْلُ يتناثَرُ على وجهي، فقال: ما كنتُ أُرَى أنَّ الجَهْد بَلَغَ بِك هذا؟ أمَا تجد شاة؟ قلتُ: لا. قال: صُمْ ثلاثة أيام واحلِقْ رأسَك، فنزلَتْ فيَّ خاصَّة، وهي لكم عامة» أخرجه البخاري ومسلم والترمذي.\nوللبخاري ومسلمٍ رواياتٌ أُخر تردُ في كتاب الحجِّ من حرف الحاء.\nوأخرجه الموطأ وأبو داود والنسائي بمعناه، وترِدُ ألفاظُ رواياتهم هناك. (١) ⦗٣٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجَهدُ) بالفتح: المشقة، وبالضم: الطاقة.\n(الصَّاع): مكيال يسعُ أَربعةَ أمداد، والمُدُّ بالحجاز: رطل وثلث، وبالعراق: رطلان.\n_________\n(١) البخاري ٤ / ١٣٨ في الحج، باب قوله تعالى ﴿فمن كان منكم مريضًا أو به أذى من رأسه ففدية﴾، وباب قوله تعالى ﴿أو صدقة﴾، وباب الإطعام في الفدية نصف صاع، وباب النسك شاة، وفي المغازي، غزوة الحديبية، وفي التفسير، باب ﴿فمن كان منكم مريضًا﴾، وفي المرضى، باب قول المريض: إني وجع أو وارأساه أو اشتد بي الوجع، وفي الطب، باب الحلق من الأذى، وفي الأيمان والنذور، باب كفارات الأيمان، ومسلم رقم (١٢٠١) في الحج، باب جواز حلق الرأس للمحرم، والموطأ ١ / ٤٧١ في الحج، باب فدية من حلق قبل أن ينحر، وأبو داود رقم (١٨٥٦) و(١٨٥٧) و(١٨٥٨) و(١٨٥٩) و(١٨٦٠) و(١٨٦١) في الحج، باب الفدية، والترمذي رقم (٢٩٧٧) في التفسير، باب ومن سورة البقرة، والنسائي ٥ / ١٩٤، ١٩٥ في الحج، باب في المحرم يؤذيه القمل في رأسه، وأخرجه ابن ماجة رقم (٣٠٧٩) في الحج، باب فدية المحصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٤٢) قال: حدثنا محمد بن جعفر قال: حدثنا شعبة عن عبد الرحمن بن الأصبهاني، (ح) وحدثنا عفان قال: حدثنا شعبة، قال: حدثنا عبد الرحمن بن الأصبهاني (ح) وحدثنا بهز قال: حدثنا شعبة، قال: حدثنا عبد الرحمن بن الأصبهاني. وفي (٤/٢٤٢) أيضا، قال: حدثنا مؤمل ابن إسماعيل قال: حدثنا سفيان عن عبد الرحمن بن الأصبهاني. وفي (٤/٢٤٣) قال: حدثنا حسين بن محمد، قال: حدثنا سليمان، يعني ابن قرم، عن عبد الرحمن بن الأصبهاني. وفي (٤/٢٤٣) قال: حدثنا هشيم، قال: أخبرنا أشعث، عن الشعبي. والبخاري (٣/١٣) قال: حدثنا أبو الوليد، قال: حدثنا شعبة، عن عبد الرحمن بن الأصبهاني. وفي (٦/٣٣) قال: حدثنا آدم، قال: حدثنا شعبة، عن عبد الرحمن بن الأصبهاني. ومسلم (٤/٢١، ٢٢) قال: قال: حدثنا محمد بن المثنى، وابن بشار. قال ابن المثنى: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عبد الرحمن بن الأصبهاني. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، عن زكريا بن أبي زائدة، قال: حدثنا عبد الرحمن بن الأصبهاني. وابن ماجة (٣٠٧٩) قال: حدثنا محمد بن بشار، ومحمد بن الوليد. قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عبد الرحمن بن الأصبهاني. والترمذي (٢٩٧٣) قال: حدثنا علي بن حُجْر، قال: حدثنا هشيم، عن أشعث بن سوار، عن الشعبي. والنسائي في الكبرى (الورقة ٥٤) قال: أخبرنا محمد بن المثنى، ومحمد ابن بشار. قالا: حدثنا محمد، قال: حدثنا شعبة، عن عبد الرحمن بن الأصبهاني.\nكلاهما -عبد الرحمن بن الأصبهاني، وعامر الشعبي- عن عبد الله بن معقل، فذكره.","vol":"2","page":33},{"text":"٤٩٨ - (خ د) عبد الله بن عباس﵄ -: قال كانت عُكاظُ، ومَجَنَّةُ، وذو المجاز (١): أَسْواقًا في الجاهِليَّةِ، فلمَّا كانَ الإسلام، فكأنهم تأثموا أن يتجِروا في المواسِم، فنزلت: ﴿ليسَ عليكم جُناحٌ أنْ تَبْتَغُوا فضلًا من رَبِّكُمْ في مواسم الحجِّ﴾ قرأها ابن عباس هكذا (٢) [البقرة: ١٩٨] . وفي رواية: ﴿أَنْ تبتَغوا في مواسِمِ الحجِّ فضلًا من ربِّكُمْ﴾ أخرجه البخاري.\nوفي رواية أبي داود، أنه قرأ: ﴿ليس عليكم جُناحٌ أنْ تَبْتَغُوا فضلًا من ربكم﴾ قال: كانوا لا يتَّجرون بمنى، فأمِروا بالتجارة إذا أفاضوا من عرفات.\nوفي أخرى له قال: إن الناس في أولِ الحجِّ كانوا يتبايعون بمنى، وعرفة، وسوقِ ذي المجازِ، وهي مواسِمُ الحجِّ، فخافوا البيْعَ وهم حُرُمٌ، فأَنزل ⦗٣٥⦘ الله ﷿: ﴿لا جناحَ عليكم أن تَبْتَغُوا فضلًا من رَبِّكُمْ في مواسم الحجِّ﴾ قال عطاء بن أبي ربَاح: فحدثني عبيد بن عُمير، أنه كان يقْرَؤُها في المصحف (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتأثَّموا) فعلوا ما يخرجهم من الإثم، أو لأنهم اعتدُّوا فِعْلَ ذلك إثمًا.\n(أَفاضوا) الإفاضةُ: الزحف والدفع بكثرة، ولا تكون إلا عن تفرق وكثرة.\n(المواسم) جمع مَوسم، وهو الزمان الذي يتكرر في كل سنة، لاجتماع أو بيع أو عيد أو نحو ذلك، ومنه: موسم الحج.\n_________\n(١) \" عكاظ \" بضم المهملة وخفة الكاف وبالمعجمة، \" ومجنة \" بفتح الميم والجيم وشدة النون، و\" ذو المجاز \" ضد الحقيقة: أسواق كانت للعرب، وسمي موسم الحج موسمًا؛ لأنه معلم تجتمع الناس إليه.\n(٢) قال الحافظ: وقراءة ابن عباس \" في مواسم الحج \" معدودة من الشاذ الذي صح إسناده وهو حجة وليس بقرآن.\n(٣) البخاري ٣ / ٤٧٣، ٤٧٤ في الحج، باب التجارة أيام الموسم والبيع في أسواق الجاهلية، وفي البيوع، باب ما جاء في قول الله تعالى: ﴿فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله﴾، وباب الأسواق التي كانت في الجاهلية، وفي التفسير، باب ﴿ليس عليكم جناح أن تبتغوا فضلًا من ربكم﴾، وأبو داود رقم (١٧٣٢) في الحج، باب التجارة في الحج، ورقم (١٧٣٤) باب الكري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٢٢٢) قال: حدثنا عثمان بن الهيثم قال: أخبرنا ابن جريج، وفي (٣/٦٩) قال: حدثنا عبد الله بن محمد، قال: حدثنا سفيان، وفي (٣/٨١) قال: حدثنا علي بن عبد الله قال: حدثنا سفيان، وفي (٦/٣٤) قال: حدثني محمد، قال: أخبرني ابن عيينة، كلاهما - ابن جريج، وسفيان بن عيينة - عن عمرو بن دينار فذكره.\n- ورواه أيضا عن ابن عباس عبيد بن عمير:\nأخرجه أبو داود (١٧٣٤)، (١٧٣٥) .\n- ورواه أيضا عن ابن عباس مجاهد:\nأخرجه أبو داود (١٧٣١) .","vol":"2","page":34},{"text":"٤٩٩ - (خ د) عبد الله بن عباس: - ﵄ - قال: كان أهلُ اليَمَنِ يَحُجُّونَ، فلا يَتَزَوَّدُونَ، ويقولونَ: نحن المتوكِّلونَ، فإذا قَدِمُوا مَكَّةَ سألُوا الناسَ، فأنزل الله ﷿: ﴿وتزوَّدُوا فإِن خير الزَّادِ التَّقوَى﴾ [البقرة: ١٩٧] . أخرجه البخاري، وأبو داود (١) .\n_________\n(١) البخاري ٣ / ٣٠٣، ٣٠٤ في الحج، باب قول الله تعالى ﴿وتزودوا فإن خير الزاد التقوى﴾، وأبو داود رقم (١٧٣٠) في الحج، باب التزود في الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٦٤) قال: حدثنا يحيى بن بشر، قال: حدثنا شبابة، عن ورقاء، وأبو داود (١٧٣٠) قال: حدثنا أحمد بن الفرات -يعني أبا مسعود الرازي-، ومحمد بن عبد المخرمي، قالا: حدثنا شبابة عن ورقاء، والنسائي في الكبرى «تحفة الأشراف» (٦١٦٦) عن سعيد بن عبد الرحمن، عن سفيان كلاهما - ورقاء وسفيان- عن عمرو بن دينار عن عكرمة فذكره.","vol":"2","page":35},{"text":"٥٠٠ - (خ) عبد الله بن عباس - ﵄ - قال كان يطُوفُ الرجلُ بالبيْتِ ما كانَ حلالًا، حتى يُهِلَّ بالحجِّ، فإذا ركبَ إلى عرفَةَ، فمن تيَسَّرَ له هَدْيُهُ من الإِبل، أو البقر، أو الغنم ما تيسَّرَ له من ذلك (١)، أيَّ ذلك شاءَ، غيرَ أنْ لم يَتَيَسَّرْ له، فعليه ثلاثةُ أيَّامٍ في الحجِّ، وذلك قبْلَ يوم عرفةَ، فإن كانَ آخر يومٍ من الأيام الثلاثةِ يومَ عَرَفَةَ، فلا جُناح عليه، ثم لينطلِقْ حتى يقفَ بعرفاتٍ من صلاة العصْرِ، إلى أنْ يكونَ الظلامُ، ثم ليَدْفَعُوا من عرفاتٍ فإذا أَفَاضُوا منها، حتى يَبْلُغُوا جمْعًا، الَّذِي يُتَبَرَّرُ فيه، ثم ليَذْكُرُوا اللهَ كثيرًا، ويكثِرُوا من التَّكبيرِ والتهْليلِ، قبلَ أنْ يُصبِحُوا ﴿ثُمَّ أَفِيضُوا﴾ فإنَّ النَّاسَ كانُوا يُفِيضونَ، وقال الله ﷿: ﴿ثُمَّ أَفيضُوا من حيث أفاض النَّاسُ واسْتَغْفِرُوا الله إن الله غفُورٌ رحيم﴾ [البقرة: ١٩٩] حتَّى يرْموا الجمْرَةَ. أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَدْيُهُ) الهدي: السَّمْتُ والطريقة والسيرة.\n_________\n(١) قوله: ما تيسر له، جزاء للشرط، أي ففديته ما تيسر، أو عليه ما تيسر، أو بدل من الهدي، والجزاء بأسره محذوف، أي: ففديته ذلك، أو ليفد بذلك.\n(٢) ٨ / ١٣٩، ١٤٠ في التفسير، باب ﴿ثم أفيضوا من حيث أفاض الناس﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٣٤) قال: حدثني محمد بن أبي بكر، قال: حدثنا فضيل بن سليمان، قال: حدثنا موسى بن عقبة، قال: أخبرني كريب، فذكره.","vol":"2","page":36},{"text":"٥٠١ - (د) أبو أمامة التيمي - ﵀ - قال: كنتُ رجلًا أكْري في هذا الوجهِ، وكان الناسُ يقولون لي: إنه ليس لك حجٌّ فلقيتُ ابن ⦗٣٧⦘ عمر، قلتُ: يا أبا عبد الرحمن، إني رجل أكري في هذا الوجه، وإن ناسًا يقولون: إنه ليس لك حجٌّ، فقال ابنُ عمر: أَليس تُحرِمُ وتُلبي، وتطوفُ بالبيت، وتفيض من عرفاتٍ، وترمي الجمارَ؟ قلتُ: بلى، قال: فإن لك حجًّا، جاء رجلٌ إلى النبي ﷺ فسأله عنْ مِثْلِ ما سأَلتَني، فسكتَ رسولُ اللهِ فلم يُجِبْه حتى نزلت الآية: ﴿ليس عليكم جناحٌ أَنْ تَبْتَغُوا فضلًا من ربكم﴾ فأرسلَ إليه رسولُ الله ﷺ، وقرأها عليه، وقال: «لك حجٌّ» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٣٣) في الحج، باب الكري، وإسناده قوي، وأخرجه أحمد في المسند رقم (٦٤٣٥) والطبري رقم (٣٧٨٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٥٥) (٦٤٣٤) قال: حدثنا أسباط، قال: حدثنا الحسن بن عمرو الفقيمي. وأبو داود (١٧٣٣) قال: حدثنا مسدد، قال: حدثنا عبد الواحد بن زياد قال: حدثنا العلاء بن المسيب. وابن خزيمة (٣٠٥١) قال: حدثنا الحسن بن محمد الزعفراني قال: حدثنا مروان بن معاوية، قال: حدثنا العلاء بن المسيب. (ح) وحدثنا علي بن سعيد بن مسروق الكندي، قال: حدثنا يحيى بن أبي زائدة عن العلاء بن المسيب، وفي (٣٠٥٢) قال: حدثنا الزعفراني قال: حدثنا أسباط بن محمد القرشي، عن الحسن بن عمرو الفقيمي، وأنا بريء من عهدته -كلاهما الحسن بن عمرو، والعلاء بن المسيب - عن أبي أمامة التيمي فذكره.\n* أخرجه أحمد (٢/١٥٥) (٦٤٣٥) قال: حدثنا عبد الله بن الوليد -يعني العدني- قال: حدثنا سفيان، عن العلاء بن المسيب، عن رجل من بني تيم الله، قال: جاء رجل إلى ابن عمر، فقال: إنا قوم نكرى فذكر مثل معنى حديث أسباط ولم يسمه.","vol":"2","page":36},{"text":"٥٠٢ - (سعيد بن المسيب - ﵀ -): قال: «أقبلَ صهيبٌ مهاجرًا من مكّةَ، فاتَّبعه رجالٌ من قريشٍ، فنزل عن راحلته، وانتَثلَ ما في كنانَتِهِ، وقال: واللهِ، لا تَصِلُونَ إِليَّ أَو أَرميَ بكلِّ سهمٍ معي، ثم أضرِبُ بسيفي ما بقي في يديَّ، وإن شئتم دَللتُكم على مالٍ دفنتُهُ بمكَةَ، وخَلَّيْتُم سبيلي، ففعلوا»، فلما قدمَ المدينةَ على رسولِ اللهِ ﷺ نزلتْ: ﴿ومن الناس مَن يشْري نفسه ابتغاء مرضاة الله ...﴾ الآية، فقال رسولُ الله ﷺ: «رَبِحَ البيعُ أَبا يحيى»، وتلا عليه الآية [البقرة: ٢٠٧] ذكره رزين، ولم أجده في الأصول (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (راحلته) الراحلة: البعير القوي على الأسفار والأحمال، وسواء فيه ⦗٣٨⦘ الذكر والأنثى.\n(وانتثل) الانتثال: استخراج ما فيها من النُّشاب.\n(كِنانته) الكنانة: الجُعبة.\n_________\n(١) ذكره البغوي وابن كثير في تفسير الآية بلا سند.","vol":"2","page":37},{"text":"٥٠٣ - (د س) ابن عباس - ﵄ - قال: لما نزل قوله تعالى: ﴿ولا تقربوا مالَ اليتيم إلا بالتي هي أحسنُ﴾ [الإسراء: ٣٤] وقولهُ: ﴿إنَّ الذين يأكلون أموال اليتامى ظُلمًا إنما يأكلون في بطونهم نارًا وسيصْلَوْنَ سعيرًا﴾ [النساء: ١٠] انْطلقَ من كان عندهُ يتيم، فعزلَ طعامَهُ من طعامِهِ، وشرابَهُ من شرابِهِ، فإذا فَضَل من طعامِ اليتيم وشرابهِ شَيءٌ، حُبِسَ له، حتى يأكلهُ أو يَفسُدَ، فاشتدَّ ذلك عليهم، فذكروا ذلك لرسولِ اللهِ ﷺ، فأنزل اللهُ تعالى: ﴿ويسألونَكَ عن اليتامى قُلْ إصلاحٌ لهم خيرٌ وإن تُخالِطُوهم فإخوانُكم﴾ [البقرة: ٢٢٠] «فخلطوا طعامَهُمْ بطعامِهم، وشرابَهُم بشرابهم» .أخرجه أبو داود والنسائي (١) .\n_________\n(١) أبو داود رقم (٢٨٧١) في الوصايا، باب مخالطة اليتيم في الطعام، وأخرجه ابن جرير رقم (٤١٨٣) والنسائي ٦ / ٢٥٦، ٢٥٧ في الوصايا، باب ما للوصي من مال اليتيم إذا قام عليه، ورجاله ثقات إلا أن عطاء بن السائب قد اختلط بآخره، والراوي عنه - وهو جرير - قد سمع منه بعد الاختلاط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الوصايا (٧) عن عثمان، عن جرير، والنسائي فيه (الوصايا ١٠:٢) عن أحمد ابن عثمان بن حكيم الأودي عن محمد بن الصلت عن أبي كدينة يحيى بن المهلب -كلاهما «عن عطاء عن سعيد بن جبير عن عبد الله بن عباس» (٥٥٦٩) تحفة الأشراف.","vol":"2","page":38},{"text":"٥٠٤ - (خ) نافع مولى ابن عمر - ﵄ - قال: «كان ابنُ عُمر إذا قرأَ القرآنَ لم يتكلمْ حتى يفرُغَ منهُ، فأخذتُ عليه يومًا (١)، فقرأ سورة ⦗٣٩⦘ البقرة، حتى انتهى إلى مكانٍ، فقال: أَتدري فيمَ أُنزلتْ؟ قلتُ: لا، قال: نزلت في كذا وكذا، ثم مضى» . أخرجه البخاري (٢) .\n_________\n(١) أي: أمسكت عليه، واستمعت لقراءته.\n(٢) ٨ / ١٤٠ في التفسير، باب ﴿نساؤكم حرث لكم فأتوا حرثكم أنى شئتم﴾، قال الحافظ: وقد أخرج هذه الرواية إسحاق بن راهويه في مسنده وفي تفسيره بالإسناد المذكور يعني إسناد البخاري.\nوقال بدل قوله: حتى انتهى إلى مكان، حتى انتهى إلى قوله ﴿نساؤكم حرث لكم فأتوا حرثكم أنى شئتم﴾ فقال: أتدرون فيم أنزلت هذه الآية؟ قلت: لا، قال: نزلت في إتيان النساء في أدبارهن، وهكذا أورده ابن جرير رقم (٤٣٢٦) من طريق إسماعيل بن علية عن ابن عون مثله، ومن طريق إسماعيل بن إبراهيم الكرابيسي عن ابن عون نحوه. وانظر التعليق على الحديث الآتي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في تفسير قوله تعالى: ﴿نساؤكم حرث لكم﴾ ٢: ٢٢٣ التفسير ٢: ٣٩: ١) عن إسحاق، عن النضر بن شميل، عن عبد الله بن عون عن نافع عن ابن عمر. الأشراف (٧٧٤٧) .","vol":"2","page":38},{"text":"٥٠٥ - (خ) نافع مولى ابن عمر - ﵄ - أنَّ ابنَ عمر قال: ﴿فَائتُوا حرثَكمْ أَنَّى شِئْتُمْ﴾ قال: يَأْتِيها في ... قال الحميدي: يعني في الفرج (١) . أخرجه البخاري (٢) . ⦗٤٠⦘\nوفي رواية ذكرها رزين - ولم أجدها - قال: ﴿فَائْتُوا حرثَكمْ أَنَّى شِئْتُمْ﴾، يأتيهَا في الفرج، إنْ شاء مُجَبِّية (٣)، أو مُقْبِلَة، أو مُدبِرَة، غيرَ أنَّ ذلكَ في صِمامٍ واحدٍ (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَرثكم) الحرث: كَنى به عن المرأة وإتيانها.\n(أَنَّى شِئتم) بمعنى: متى شئتم، وقد يكون «أَنَّى» بمعنى: أين في غير هذا الموضع.\n(مُجَبِّيَة) التَّجبية: أن ينكب الإنسان على وجهه، باركًا على ركبتيه. ⦗٤١⦘\n(صِمام واحد) الصمام: ما تُسدُّ به الفُرجة، فسمي به الفرج، ويجوز أن يكون على حذف المضاف، أي: في موضع صمام.\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ١٤١: وهو من عنده بحسب ما فهمه، ثم وقفت على سلفه فيه وهو البرقاني فرأيت في نسخة الصغاني: زاد البرقاني: يعني الفرج، وليس مطابقًا لما في نفس الرواية عن ابن عمر.. وقد قال أبو بكر بن العربي في \" سراج المريدين \": أورد البخاري هذا الحديث في التفسير فقال: يأتيها في.. وترك بياضًا، والمسألة مشهورة صنف فيها محمد بن سحنون جزءًا، وصنف فيها محمد بن شعبان كتابًا، وبين أن حديث ابن عمر في إتيان المرأة في دبرها.\n(٢) ٨ / ١٤٠، ١٤١ في التفسير، باب ﴿نساؤكم حرث لكم فأتوا حرثكم أنى شئتم﴾، قال الحافظ: وقد أخرجه ابن جرير في التفسير رقم (٤٣٣١) عن أبي قلابة الرقاشي عبد الرحمن بن عبد الوارث حدثني أبي ... فذكره بلفظ \" يأتيها في الدبر \" وهو يؤيد قول ابن العربي، ويرد قول الحميدي.\nنقول: وقد أنكر على ابن عمر ﵁ ذلك، وبين أنه أخطأ في تأويل الآية ابن عباس ﵁ فقد روى أبو داود رقم (٢١٦٤) بسند حسن من طريق محمد بن إسحاق عن أبان بن صالح عن مجاهد عن ابن عباس ﵁ قال: إن ابن عمر - والله يغفر له - أوهم إنما كان هذا الحي من الأنصار ... الحديث، وسيذكره المصنف ﵀ بنصه قريبًا، والأحاديث الصحيحة الثابتة عن رسول الله ﷺ التي تحرم وطء المرأة في دبرها ترد هذا التأويل وتخطئ قائله، وسيذكر المصنف بعضها. ⦗٤٠⦘ وقد اتفق العلماء على أنه يجوز للرجل إتيان الزوجة في قبلها من جانب دبرها، وعلى أي صفة كانت، وعليه دل قوله تعالى ﴿نساؤكم حرث لكم فائتوا حرثكم أنى شئتم﴾ أي هن لكم بمنزلة الأرض تزرع، ومحل الحرث: هو القبل. وفي \" الكشاف \": \" حرثكم \" مواضع حرث لكم، شبههن بالمحارث: لما يلقى في أرحامهن من النطف التي منها النسل كالبذور، وقوله ﴿فائتوا حرثكم﴾ معناه: فائتوهن كما تأتون أراضيكم التي تريدون أن تحرثوها، من أي جهة شئتم، لا يحظر عليكم جهة دون جهة، وهو من الكنايات اللطيفة والتعريضات الحسنة. وقال الطيبي: وذلك أنه أبيح لهم أن يأتوها من أي جهة شاؤوا، كالأراضي المملوكة، وكنى بالحرث ليشير إلى أن لا يتجاوز البتة موضع البذر، ويتجانف عن موضع الشهوة، فإن الدبر موضع الفرث لا محل الحرث، ولكن الأنجاس بموجب غلبة الأجناس يميلون إليه، ويقبلون عليه.\n(٣) أصل التجبية: أن يقوم الإنسان على هيئة الركوع، وقيل: هي الانكباب على الوجه كهيئة السجود.\n(٤) أخرجها مسلم في صحيحه رقم (١٤٣٥) (١٩) بمعناها من حديث جابر في النكاح، باب جواز جماع امرأته في قبلها من قدامها ومن ورائها من غير تعرض للدبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (٢: ٣٩: ١)، عن إسحاق، عن عبد الصمد بن عبد الوارث عن أبيه عن أيوب عن نافع عن ابن عمر. (٥٧٥٦٠) الأشراف.","vol":"2","page":39},{"text":"٥٠٦ - (خ م ت د) جابر - ﵁ - قال: كانت اليهود تقول: إذا جَامعها من ورائها (١) جاءَ الولدُ أَحوَلَ، فنزلت: ﴿نِساؤُكم حَرْثٌ لكمْ فَائتُوا حَرْثَكُم أَنَّى شئْتُم (٢)﴾ أخرجه البخاري ومسلم وأبو داود.\nوأخرجه الترمذي قال: كانت اليهودُ تقولُ: مَنْ أَتى امرأَة في قُبُلِهَا من دُبُرِهَا ... وذكر الحديث (٣) .\n_________\n(١) يعني من خلفها في الفرج كما ورد مصرحًا به في رواية الإسماعيلي من طريق يحيى بن أبي زائدة عن سفيان الثوري بلفظ \"باركة مدبرة في فرجها من ورائها \"، ولمسلم من طريق ابن المنكدر \" إذا أتيت المرأة من دبرها في قبلها، ثم حملت ... \" وقد أكذب الله اليهود في زعمهم، وأباح للرجال أن يتمتعوا بنسائهم كيفما شاءوا.\n(٢) زاد ابن أبي حاتم والبيهقي ٧ / ١٩٥ والواحدي ص ٥٣: فقال رسول الله ﷺ \" مقبلة ومدبرة إذا كان ذلك في الفرج \"\n(٣) البخاري ٨ / ١٤٣ في التفسير، باب ﴿نساؤكم حرث لكم فأتوا حرثكم أنى شئتم﴾، ومسلم رقم (١٤٣٥) في النكاح، باب جواز جماع المرأة في قبلها من قدامها ومن ورائها من غير تعرض للدبر، والترمذي رقم (٢٩٨٢) في التفسير، باب ومن سورة البقرة، وأبو داود رقم (٢١٦٣) في النكاح، باب جامع النكاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٢٦٣)، ومسلم (٤/١٥٦) قال: حدثنا قتيبة بن سعيد، وأبو بكر بن أبي شيبة، وعمرو الناقد. وابن ماجة (١٩٢٥) قال: حدثنا سهل بن أبي سهل، وجميل بن الحسن. والترمذي (٢٩٧٨) قال: حدثنا ابن أبي عمر. والنسائي في الكبرى «تحفة الأشراف» (٣٠٣٠) عن إسحاق بن إبراهيم. ثمانيتهم -الحميدي، وقتيبة، وابن أبي شيبة، والناقد، وسهل، وجميل، وابن أبي عمر، وإسحاق- عن سفيان (ابن عيينة) .\n٢ - وأخرجه الدارمي (٢٢٢٠) قال: حدثنا خالد بن مخلد، قال: حدثنا مالك.\n٣ - وأخرجه البخاري (٦/٣٦) قال: حدثنا أبو نعيم. ومسلم (٤/١٥٦) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي، وأبو داود (٢١٦٣) قال: حدثنا ابن بشار، قال: حدثنا عبد الرحمن. كلاهما -أبو نعيم، وعبد الرحمن بن مهدي- قالا: حدثنا سفيان (الثوري) .\n٤- وأخرجه مسلم (٤/٢٥٦) قال: حدثنا محمد بن رمح. والنسائي في الكبرى «تحفة الأشراف» (٣٠٣٩) عن محمد بن عبد الله بن عبد الحكم، عن شعيب بن الليث بن سعد. كلاهما -ابن رمح، وشعيب بن الليث- عن الليث بن سعد، عن ابن الهاد، عن أبي حازم.\n٥ - وأخرجه مسلم (٤/١٥٦)، والنسائي في الكبرى «تحفة الأشراف» (٣٠٩١) كلاهما عن قتيبة بن سعيد، قال: حدثنا أبو عوانة.\n٦ - وأخرجه مسلم (٤/١٥٦) قال: حدثنا عبد الوارث بن عبد الصمد، قال: حدثني أبي، عن جدي، عن أيوب.\n٧ - وأخرجه مسلم (٤/١٥٦) قال: حدثنا محمد بن المثنى، قال: حدثني وهب بن جرير، قال: حدثنا شعبة.\n٨ - وأخرجه مسلم (٤/١٥٦) قال: حدثني عبيد الله بن سعيد، وهارون بن عبد الله، وأبو معن الرقاشي، قالوا: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت النعمان بن راشد، يُحدث عن الزهري.\n٩- وأخرجه مسلم (٤/١٥٦) قال: حدثني سليمان بن معبد، قال: حدثنا مُعلَّى بن أسد، قال: حدثنا عبد العزيز، وهو ابن المختار، عن سهيل بن أبي صالح.\n١٠ - وأخرجه النسائي في الكبرى «تحفة الأشراف» (٣٠٦٤) عن هلال بن بشر، عن حماد بن مسعدة، عن ابن جريج.\n١١ - وأخرجه النسائي في الكبرى «تحفة الأشراف» (٣٠٩٢) عن عبد الرحمن بن عبد الله بن عبد الحكم، عن سعيد بن أبي مريم، عن يحيى بن أيوب، وذكر آخر، كلاهما عن يزيد بن عبد الله بن أسامة بن الهاد.\nجميعهم -ابن عيينة، ومالك، والثوري، وأبو حازم، وأبو عوانة، وأيوب، وشعبة، والزهري، وسهيل، وابن جريج، وابن الهاد- عن محمد بن المنكدر، فذكره.\n* رواية الزهري فيها زيادة: «إن شاء مُجَبِّيَة وإن شاءَ غَيْرَ مَجبية، غير أن ذلك في صمام واحد» .","vol":"2","page":41},{"text":"٥٠٧ - (ت) ابن عباس - ﵄ - قال: جاء عمر إلى رسول الله ﷺ فقال: يا رسولَ الله، هلكتُ، قال: «وما أَهلكَك؟» قال: حَوَّلتُ رَحْلي اللَّيْلَة، قال: فلم يَرُدَّ عليه شيئًا، قال: فأُوحِي إلى النبي ﷺ هذه الآية: ﴿نساؤُكم حرْثٌ لكم فائْتُوا حرثكم أَنَّى شِئْتُمْ﴾ أَقْبِلْ، وأَدْبِرْ، واتَّقِ ⦗٤٢⦘ الدُّبُرَ والحيضَةَ (١) . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حوَّلت رحلي) كنى بتحويل الرحل عن الإتيان في غير المحل المعتاد. كذا الظاهر، ويجوز أن يريد به، أنه أتاها في المحل المعتاد، لكن من جهة ظهرها، كما قد جاء في التفسير.\n_________\n(١) \" الحيضة \" بكسر الحاء: اسم من الحيض. وهي الحال التي تلزمها الحائض، من التجنب والتحيض، كالجلسة والقعدة: من الجلوس والقعود. أما الحيضة بفتح الحاء فهي المرة الواحدة من دفع الحيض ونوبه.\n(٢) رقم (٢٩٨٤) في التفسير، باب ومن سورة البقرة وحسنه، وأخرجه أحمد في \" المسند رقم (٢٧٠٣)، والواحدي ص ٥٣، والنسائي في العشرة ورقة ٧٦ وجه ثاني، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٩٧) (٢٧٠٣) قال حدثنا حسن. «الترمذي» (٢٩٨٠) قال حدثنا عبد بن حميد قال حدثنا الحسن بن موسى. و«النسائي» في الكبرى (تحفه الأشراف) ٥٤٦٩) عن أحمد بن الخليل عن يونس بن محمد (ح) وعن علي بن معبد بن نوح البغدادي، عن يونس بن محمد كلاهما -الحسن بن موسى، ويونس بن محمد - عن يعقوب بن عبد الله الأشعري القمي عن جعفر بن أبي المغيرة عن سعيد بن جبيره فذكره.","vol":"2","page":41},{"text":"٥٠٨ - (د) ابن عباس - ﵄ - قال: إنَّ ابنَ عمرَ - واللهُ يغْفِرُ له - أوْهَمَ (١): إنَّمَا كان هذا الحيّ من الأنصار - وهم أهلُ وَثَنٍ - مع هذا الحيِّ من يهودَ - وهم أَهلُ كتابٍ - فكانوا يَرَوْنَ أنَّ لَهم فضْلًا عليهم في العِلم، فكانوا يقتَدُونَ بكثير من فِعلِهِمْ، وكان من أمرِ أَهْلِ الكتاب: أن لا يأتُوا النساءَ إلا على حَرْفٍ، وذلك أسْتَرُ ما تكون المرأَةُ، فكان هذا الحيُّ من الأنصار قد أخذوا بذلك من فِعلهم، وكان هذا الحيُّ من قريش يَشرَحونَ النِّساءَ شرحًا منكرًا، ويتلذَّذُونَ منهُنَّ مُقْبِلاتٍ ومدْبِراتٍ، ومُسْتَلْقياتٍ، ⦗٤٣⦘ فَلمَّا قَدِم المهاجرون المدينةَ: تزوَّج رجلٌ منهن امرأة من الأنصارِ، فذَهَب يصْنَعُ بها ذلك، فأَنكرتْهُ عليه، وقالت: إِنَّا كُنَّا نُؤتَى على حَرْفٍ، فاصنعْ ذلك، وإلا فاجْتَنِبْنِي، حتَّى شريَ أَمْرُهُمَا، فبلغَ ذلك رسولَ الله ﷺ، فأنزلَ اللهُ -﷿-: ﴿نساؤكم حرث لكم فائتُوا حرثَكم أَنَّى شِئْتُمْ﴾، أي: مُقْبِلاتٍ، ومدْبِراتٍ ومُستَلْقِياتٍ، يعني بذلك موضعَ الولدِ. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوْهَمَ) وَهِم بسكر الهاء: غلط، وبفتحها: ذهب وهمهُ إليه. قال الخطابي: الذي وقع في رواية هذا الحديث «أوْهَمَ» والصواب «وَهِمَ» بغير ألف.\n(الوثن) الصنم، وقيل: الصورة لا جثة لها.\n(الحرف): الجانب، وحرفُ كل شيء: جانبه.\n(يشرحون) قال الهروي، يقال: شرح فلان جاريته،: إذا وطئها على قفاها، وأصل الشَّرْح: البَسْط، ومنه: انشراح الصدر بالأمر، وهو انفتاحه، وانبساطه.\n(شري) أمرهما: أي ارتفع وعظم وتفاقم، وأصله: من شري ⦗٤٤⦘ البرق: إذا لج في اللمعان، واستشرى الرجل: إذا ألح في الأمر.\n_________\n(١) قال الخطابي: هكذا وقع في الرواية، والصواب \" وهم \" بغير ألف. يقال: وهم الرجل: إذا غلظ في الشيء كفرح، ووهم مفتوحة الهاء إذا ذهب وهمه إلى الشيء، وأوهم بالألف: إذا أسقط من قراءته أو كلامه شيئًا.\n(٢) رقم (٢١٦٤) في النكاح بسند حسن، وصححه الحاكم ٢ / ١٩٥، ٢٧٩، ووافقه الذهبي، وله شاهد بنحوه عن ابن عمر عند النسائي في العشرة الورقة ٧٦وجه ثاني، وسنده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢١٦٤) قال حدثنا عبد العزيز بن يحيى أبو الأصبغ، قال: حدثنا محمد- يعني ابن سلمة - عن محمد بن إسحاق عن أبان بن صالح عن مجاهد فذكره.","vol":"2","page":42},{"text":"٥٠٩ - (ت) أم سلمة - ﵂ - أنَّ رسولَ الله ﷺ قال في قوله تعالى: ﴿نساؤكم حرث لكم فائتُوا حرثَكم أَنَّى شِئْتُمْ﴾: «في صمامٍ واحدٍ» ويروى: «في سمامٍ واحد» بالسين. أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩٨٣) في التفسير، باب ومن سورة البقرة، وقال: حسن صحيح. وأخرجه أحمد في المسند ٦ / ٣٠٥ و٣١٠ و٣١٨ ولفظه: عن أم سلمة قالت:لما قدم المهاجرون المدينة على الأنصار تزوجوا من نسائهم، وكان المهاجرون يجبون، وكانت الأنصار لا تجبي، فأراد رجل من المهاجرين امرأته على ذلك، فأبت عليه حتى تسأل رسول الله ﷺ، قالت: فأتته، فاستحيت أن تسأله، فسألته أم سلمة، فنزلت \" نساؤكم حرث لكم فأتوا حرثكم أنى شئتم \"، وقال: \" لا إلا في صمام واحد \" وإسناده صحيح، وصححه البيهقي في السنن ٧ / ١٩٥، وفي الباب عن خزيمة بن ثابت ﵁ مرفوعًا \" إن الله لا يستحي من الحق لا تأتوا النساء في أدبارهن \" أخرجه الشافعي ٢ / ٣٦٠، والطحاوي ٢ / ٢٥، وصححه ابن حبان رقم (١٢٩٩) وغير واحد من الأئمة. وعن أبي هريرة مرفوعًا \" من أتى حائضًا أو امرأة في دبرها أو كاهنًا فصدقه بما يقول فقد كفر بما أنزل على محمد \" أخرجه أحمد ٢ / ٤٠٨ و٤٧٦، والترمذي رقم (١٣٥)، وابن ماجة رقم (٦٣٩)، وإسناده صحيح، وعن علي عند أحمد رقم (٦٥٥) لا تأتوا النساء في أعجازهن، وعن عبد الله بن عمرو عنده أيضًا رقم (٦٧٠٦) أن النبي ﷺ قال في الذي يأتي امرأته في دبرها: \" هي اللوطية الصغرى \"، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٩٧٩) قال حدثنا محمد بن بشار قال حدثنا عبد الرحمن بن مهدي قال حدثنا سفيان عن عبد الله بن عثمان بن خثيم عن عبد الرحمن بن عبد الله بن سابط عن حفطه بنت عبد الرحمن فذكرته.\n* وأخرجه أحمد (٦/٣٠٥) قال حدثنا عفان قال حدثنا وهيب وفي (٦/٣١٠) قال حدثنا عبد الرزاق قال حدثنا معمر وفي (٦/٣١٨) قال حدثنا وكيع قال حدثنا سفيان وفي (٦/٣١٨) قال حدثنا عبد الرحمن عن سفيان. و«الدارمي» (١١٢٤) قال أخبرنا مسلم بن إبراهيم قال حدثنا وهيب، الاثنان، - وهيب ومعمر- عن عبد الله بن عثمان بن خثيم،عن عبد الرحمن بن عبد الله بن سابط عن حفصة بنت عبد الرحمن فذكرته، ولكن سياق أحمد والدارمي يختلف عن سياق الترمذي.","vol":"2","page":44},{"text":"٥١٠ - (خ ط د) - عائشة - ﵂ - قالت: «نزل قوله تعالى: ﴿لا يُؤاخِذُكُم اللهُ باللَّغْوِ فِي أيمانِكم﴾ [البقرة: ٢٢٥] في قول الرجُلِ: لا واللهِ، وَبلى واللهِ» . هذه رواية البخاري والموطأ.\nوفي رواية أبي داود قال: اللَّغو في اليمين، قالت عائشة: قال رسولُ اللهِ ﷺ: «هو قولُ الرجل في بيتهِ: كَلا واللهِ، وبَلى واللهِ» ورواه ⦗٤٥⦘ أيضًا عنها موقوفًا (١) .\nقال مالك في الموطأ: «أحسنُ ما سمعتُ في ذلك: أنَّ اللغْوَ: حلْفُ الإنسان على الشيء يَسْتيقنُ أنه كذلك، ثم يوجد بخلافه، فلا كفَّارة فيه (٢)، قال: والذي يحلفُ على الشيء وهو يعلم أنَّه فيه آثِمٌ كاذبٌ ليُرضِيَ به أحدًا، أو يَعْتَذِرَ لمخلوق أو يقْتَطِعَ به مالًا، فهذا أعظم [من] أن تكون فيه كفارةٌ، قال: وإنما الكفارةُ على من حَلَفَ أن لا يَفْعَلَ الشَّيْءَ المباحَ لَهُ فِعْلُه، ثم يفعله، أو أن يفعله، ثم لا يفعله، مثل أَنْ حَلَفَ لا يَبيعُ ثَوْبَهُ بعَشْرَةِ دَرَاهِمَ، ثُمَّ يبيعهُ بذلِكَ، أو يَحْلِفَ لَيضْرِبَنَّ غُلامَهُ، ثم لا يضربه» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يقتطع) يفتعل من قطع، أي: يأخذه لنفسه متملكًا.\n_________\n(١) البخاري ٨ / ٢٠٧ في التفسير سورة المائدة، باب قوله: ﴿لا يؤاخذكم الله باللغو في أيمانكم﴾، وفي الأيمان والنذور، باب ﴿لا يؤاخذكم الله باللغو في أيمانكم﴾، والموطأ ٢ / ٤٧٧ في الأيمان والنذور، باب اللغو في اليمين، وأبو داود رقم (٣٢٥٤) و(٢١٩٥) في الأيمان والنذور، باب لغو اليمين.\n(٢) وهو قول أبي حنيفة وأصحابه، وربيعة ومكحول والأوزاعي والليث، وعن أحمد روايتان، ونقل ابن المنذر وغيره عن ابن عمر وابن عباس وغيرهما من الصحابة، وعن القاسم وعطاء والشعبي وطاوس والحسن نحو ما دل عليه حديث عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٦٦) قال حدثنا علي بن سلمة قال حدثنا مالك بن سعيد وفي (٨/١٦٨) قال حدثني محمد بن المثني قال حدثنا يحيى. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٣١٦) عن شعيب بن سويف عن يحي بن سعيد كلاهما - مالك بن سعيد، ويحيى بن سعيد - عن هشام بن عروة عن أبيه فذكره.\n- ورواه عن عائشة عطاء. أخرجه أبو داود (٣٢٥٤) .","vol":"2","page":44},{"text":"٥١١ - (د س) ابن عباس - ﵄ - قال: في قوله تعالى: ﴿وَالمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَة قُرُوءٍ﴾ [البقرة: ٢٢٨] الآية، وذلك أن الرجل كان إذا طَلَّقَ امْرَأَتَهُ، فهو أَحق برجعتها وإن طَلَّقَهَا ثلاثًا، فَنُسخَ ذلك، فقال: ﴿الطَّلاقُ مَرَّتَانِ﴾ [البقرة: ٢٢٩] الآية. ⦗٤٦⦘\nأخرجه أبو داود، وأخرجه النسائي نحوه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتربص) التربص: المكث والانتظار.\n(قُرُوء) جمع قرء: وهو الطهر عند الشافعي، والحيض عند أبي حنيفة، فيكون من الأضداد.\n_________\n(١) أبو داود رقم (٢١٩٥) في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث، والنسائي ٦ / ٢١٢ في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث، وإسناده لا بأس به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٨٢، ٢١٩٥) قال حدثنا أحمد بن محمد بن ثابت. و«النسائي (٦/١٨٧و٢١٢)» قال أحبرنا زكريا بن يحيى قال حدثنا إسحاق بن إبراهيم كلاهما - أحمد بن محمد، وإسحاق بن إبراهيم - عن علي بن الحسين بن واقد قال حدثني أبي قال حدثنا يزيد النحوي عن عكرمة، فذكره. الروايات مطوله ومختصرة.","vol":"2","page":45},{"text":"٥١٢ - (ط ت) - عروة بن الزبير - ﵄ -: قال: كان الرجل إذا طلق امرأَتَه ثم ارتَجَعَها قَبْلَ أن تَنقَضِيَ عِدَّتُهَا، كان ذلك له وإن طلَّقَها ألفَ مرة، فَعَمَدَ رجُلٌ إلى امرأَتِهِ، فَطلَّقها حتى إذا شَاَرفَتْ انقضاءَ عِدَّتِهَا ارتَجَعَهَا، ثم قال: لا والله، لا آويك إليَّ، ولا تَحِلِّينَ أَبدًا، فَأنزل الله ﴿الطَّلاقُ مَرَّتَانِ فإمْسَاكٌ بِمعروفٍ أو تَسْريحٌ بإِحْسانٍ﴾ فاستقبلَ الناس الطلاق جديدًا من ذلك: منْ كان طلَّقَ أو لم يُطَلِّق. أخرجه الموطأ والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شارفتُ) الشيء: قربتُ منه، وأشرفتُ عليه. ⦗٤٧⦘\n(آويك) أضمك إليّ، وهو من المأوى: المنزل.\n_________\n(١) الموطأ ٢ / ٥٨٨ في الطلاق، باب جامع الطلاق، وإسناده صحيح، ووصله الترمذي رقم (١١٩٢) في الطلاق، باب الطلاق مرتان، وفيه يعلى بن شبيب المكي مولى آل الزبير، وهو لين الحديث كما في التقريب، ثم قال الترمذي: حدثنا أبو كريب محمد بن العلاء، ثنا عبد الله بن إدريس، عن هشام بن عروة، عن أبيه، نحو هذا الحديث بمعناه، ولم يذكر فيه عن عائشة، وهذا أصح من حديث يعلى بن شبيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٩٢) قال حدثنا قتيبة قال حدثنا يعلى بن شبيب، عن هشام بن عروة عن أبيه فذكره. قال الترمذي: حدثنا أبو كريب قال حدثنا عبد الله بن إدريس عن هشام بن عروة عن أبيه نحو هذا الحديث بمعناه ولم يذكر فيه عن عائشة، قال أبو عيسى: وهذا أصح من حديث يعلي بن شبيب وأخرجه مالك في الموطأ بشرح الزرقاني (١٢٨٢) عن هشام بن عروة عن أبيه أنه قال ... قال الزرقاني في شرحه على الموطأ (٣/٢٨١) وهذا مرسل تابع مالكا على إرساله عبد الله بن إدريس وعبدة بن سليمان وجرير بن عبد الحميد وجعفر بن عون كلهم عن هشام عن أبيه مرسلا، ووصله الترمذي، والحاكم وغيرهما من طريق يعلي بن شبيب وابن مردويه من طريق محمد بن إسحاق كلاهما، عن هشام عن أبيه عن عائشة.","vol":"2","page":46},{"text":"٥١٣ - (خ ت د) معقل بن يسار - ﵁ - قال: كانت لي أُخْتٌ تُخْطَبُ إليَّ، (وأَمْنَعُها من النَّاس)، فأَتاني ابنُ عمٍّ لي، فأنكَحْتُها إيَّاه (فاصطحبا ما شاء الله)، ثم طلَّقَها طلاقًا له رَجْعَة، ثم تركَها حتَّى انقَضَتْ عدَّتُها، فَلَّما خُطِبتْ إليَّ أَتَانِي يخطُبهَا (مع الخُطَّابِ) فقلتُ له: (خُطِبَتْ إِلَيَّ فَمنَعْتُهَا النَّاسَ، وَآثَرْتُكَ بِهَا، فَزوَّجْتُكها، ثم طلَّقْتَها طلاقًا لكَ رَجْعَةٌ، ثم تركتها حتى انقضت عدَّتُها، فلما خُطبت إليَّ أتيتني تخطبها مع الخُطَّابِ)؟! والله، لا أَنْكَحْتُكهَا أبدًا، قال: فَفِيَّ نزلت هذه الآية: ﴿وَإذَا طَلَّقْتُمُ النِّساءَ فَبَلَغْنَ أَجَلَهُنَّ فَلا تَعْضُلُوهُنَّ أَن يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ الآية [البقرة: ٢٣٢]، فَكفَّرْتُ عن يميني، وأَنْكَحْتُها إيَّاهُ.\nهذه رواية البخاري، وأخرجه الترمذي وأبو داود نحوه بمعناه (١) . ⦗٤٨⦘\nوفي أخرى للبخاري نحوه، وفيها: فَحَمِيَ مَعْقِلٌ من ذلك أنَفًا (٢) وقال: خَلا عنها، وهو يقدرُ علَيها، ثم يخطبها، فحال بينه وبينها، فأنزل الله هذه الآية، فدعاه النبي ﷺ فقرأ عليه، فَتَرَكَ الحَمِيَّةَ، واستقاد لأمر الله ﷿ (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَعضُلُوهُنَّ) أي تمنعونهن أن ينكحن من يجوز لهن نكاحه.\n(فكفَّرت) تكفير اليمين: إخراج الكفارة التي تلزم الحالف إذا حنث، كأنها تغطي الذنب الذي يوجبه الحنث، والتكفير: التغطية.\n(فَحمِيَ) أي: أخذته الحميَّة، وهي الأنفة والغيرة.\n_________\n(١) لفظ الترمذي: عن الحسن، عن معقل بن يسار \" أنه زوج أخته رجلًا من المسلمين على عهد رسول الله ﷺ - فكانت عنده ما كانت - ثم طلقها تطليقة لم يراجعها حتى انقضت العدة، فهويها وهويته -ثم خطبها مع الخطاب - فقال له: يا لكع، أكرمتك بها وزوجتكها، فطلقتها! والله لا ترجع إليك أبدًا آخر ما عليك، قال: فعلم الله حاجته إليها، وحاجتها إلى بعلها، فأنزل الله ﵎ ﴿وإذا طلقتم النساء فبلغن أجلهن فلا تعضلوهن - إلى قوله - وأنتم لا تعلمون﴾ فلما سمعها معقل قال: سمع لربي وطاعة، ثم دعاه، فقال: أزوجك وأكرمك \".\nقال الترمذي: هذا حديث صحيح. وقد روي من غير وجه عن الحسن، ثم قال: وفي هذا الحديث دلالة على أنه لا يجوز النكاح بغير ولي، لأن أخت معقل بن يسار كانت ثيبًا، فلو كان الأمر إليها دون وليها لزوجت نفسها، ولم تحتج إلى وليها معقل بن يسار، وإنما خاطب الله في هذه الآية الأولياء، فقال: ﴿لا تعضلوهن أن ينكحن أزواجهن﴾ ففي هذه الآية دلالة على أن الأمر إلى الأولياء في التزويج مع رضاهن اهـ. ⦗٤٨⦘ وقال ابن جرير: في هذه الآية الدلالة الواضحة على صحة قول من قال: لا نكاح إلا بولي من العصبة.\nوقال الخطابي: هذه أدل آية في كتاب الله تعالى على أن النكاح لا يصح إلا بعقد ولي.\nوقال المنذري في \" مختصر السنن \" ٣ / ٣٤، وقال الشافعي: وهذا أبين ما في القرآن، من أن للولي مع المرأة في نفسها حقًا، وأن على الولي أن لا يعضلها، إذا رضيت أن تنكح بالمعروف. قال: وجاءت السنة بمثل معنى كتاب الله.\n(٢) بفتح الهمزة والنون منون، أي: ترك الفعل غيظًا وترفعًا.\n(٣) البخاري ٨ / ١٤٣ في التفسير، باب ﴿وإذا طلقتم النساء فبلغن أجلهن﴾، وفي النكاح ٩ / ١٦٠، ١٦١، باب من قال: لا نكاح إلا بولي، و٩ / ٤٢٥، ٤٢٦ في الطلاق، باب وبعولتهن أحق بردهن في العدة، والترمذي رقم (٢٩٨٥) في التفسير، باب ومن سورة البقرة، وأبو داود رقم (٢٠٨٧) في النكاح، باب في العضل، وما بين الأقواس، زيادات ليست في البخاري والترمذي وأبو داود، ولعلها من زيادات الحميدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٣٦) قال حدثنا عبيد الله بن سعيد قال حدثنا أبو عامر العقدي قال حدثنا عباد بن راشد وفي (٧/٢١) قال حدثنا أحمد بن أبي عمرو قال: حدثني أبي قال حدثني إبراهيم عن يونس وفي (٧/٧٥) قال حدثني محمد قال أخبرنا عبد الوهاب قال حدثنا يونس (ح) وحدثني محمد بن المثني قال حدثنا عبد الأعلى قال حدثنا سعيد عن قتادة. و«أبو داود» (٢٠٨٧) قال حدثنا محمد بن المثنى قال: حدثني أبو عامر قال حدثنا عباد بن راشد، و«الترمذي» (٢٩٨١) قال حدثنا عبد بن حميد قال حدثنا هاشم بن القاسم عن المبارك بن فضالة. و«النسائي» في الكبرى «تحفة الأشراف» (٨/١٤٤٦٥) عن سوار بن عبد الله العنبري عن أبي داود الطيالسي عن عباد بن راشد (ح) وعن أبي بكر أحمد بن علي بن سعيد القاضي عن سريج بن يوسف عن هشيم عن يونس بن عبيد.\nأربعتم - عباد بن راشد، ويونس بن عبيد، وقتادة، والمبارك بن فضالة - عن الحسن فذكره.\nوأخرجه البخاري (٦/٣٦) قال حدثنا أبو معمر قال حدثنا عبد الوارث قال حدثنا يونس عن الحسن أخت معقل بن يسار طلقها زوجها فذكره مرسلا.\nقلت: رواية «جامع الأصول» هي رواية وسياق أبي داود.","vol":"2","page":47},{"text":"٥١٤ - (خ) ابن عباس - ﵄ - قال: في قوله تعالى: ﴿فِيما ⦗٤٩⦘ عَرَّضْتُم بِهِ من خِطْبَةِ النِّساءِ﴾ [البقرة: ٢٣٥]، هو أنْ يقول: إنِّي أُريدُ التَّزَوُّجَ، [وإِنَّ النِّساءَ لِمَن حاجَتي (١)]، وَلَودِدْتُ أن تُيَسَّرَ لي امرأَةٌ صالِحةٌ. أخرجه البخاري (٢) .\n_________\n(١) زيادة ليست عند البخاري.\n(٢) ٩ / ١٥٤ في النكاح، باب قول الله ﷿ ﴿ولا جناح عليكم فيما عرضتم به من خطبة النساء﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الكناح (٣٥ تعليقا) قال لي طلق بن غنام عن زائدة عن منصور بن المعتمر عن مجاهد عن عبد الله بن عباس (تحفة الأشراف ٥/٦٤٢٦) .","vol":"2","page":48},{"text":"٥١٥ - (خ م ت د س) علي بن أبي طالب - ﵁ -: أنَّ النبيَّ ﷺ قال يوم الأحزاب - وفي رواية يوم الخندق -: «مَلأَ اللهُ قُبُورَهُمْ وبُيُوتَهُمْ نَارًا (١)، كما شَغَلونَا عن الصلاةِ الوُسطى حتَّى غابتِ الشَّمْسُ» .\nوفي رواية: شغلونا عن الصلاة الوسطى: صلاةِ العصر، وذكر نحوه.\nوزاد في أخرى: ثم صلاها بين المغرب والعشاء.\nهذه رواية البخاري ومسلم والترمذي، ولأبي داود والنسائي نحوُها (٢) .\n_________\n(١) قال شارح المشكاة: هذا دعاء عليهم بعذاب الدارين من خراب بيوتهم في الدنيا، فتكون \" النار \" استعارة للفتنة، ومن اشتعال النار في قبورهم.\n(٢) البخاري ٦ / ٧٦ في الجهاد، باب الدعاء على المشركين بالهزيمة والزلزلة، وفي المغازي، باب غزوة الخندق، وفي تفسير سورة البقرة، في باب ﴿حافظوا على الصلوات والصلاة الوسطى﴾، وفي الدعوات، باب الدعاء على المشركين، ومسلم رقم (٦٢٧)، باب التغليظ في تفويت صلاة العصر، وباب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر، والترمذي رقم (٢٩٨٧) في التفسير، باب ومن سورة البقرة، وأبو داود رقم (٤٠٩) في الصلاة، باب وقت صلاة العصر، والنسائي ١ / ٢٣٦ في الصلاة، باب المحافظة على صلاة العصر، وأخرجه ابن ماجة رقم (٦٨٤) في الصلاة، باب المحافظة على صلاة العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٧٩) (٥٩١) قال: حدثنا محمد بن أبي عدي، عن سعيد. وفي (١/١٣٥) (١١٣٤) قال: حدثنا عبد الوهاب، عن سعيد. وفي (١/١٣٧) (١١٥٠) قال: حدثنا محمد ابن جعفر، قال: حدثنا شعبة، وفي (١/١٣٧) (١١٥١) قال: حدثنا حجاج،قال: حدثني شعبة. وفي (١/١٥٢) (١٣٠٧) قال: حدثنا محمد بن جعفر، قال حدثنا سعيد وفي (١/١٥٣) (١٣١٣) قال: حدثنا بهز، قال: حدثنا همام، وفي (١/١٥٤) (١٣٢٦) قال: حدثنا عفان، قال: حدثنا همام، و«مسلم» (٢/١١١) قال: حدثنا محمد بن المثنى، ومحمد بن بشار. قال ابن المثني: حدثنا محمد بن جعفر، قال: حدثنات شعبة (ح) وحدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، عن سعيد. «والترمذي» ٢٩٨٤) قال: حدثنا هناد، قال: حدثنا عبدة، عن سعيد. و«النسائي» (١/٢٣٦) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد قال: حدثنا شعبة. ثلاثتهم - سعيد بن أبي عروبة، وشعبة، وهمام - عن قتادة عن أبي حسان الأعرج.\n٢- وأخرجه أحمد (١/١٢٢) (٩٩٤) قال: حدثنا يحيى، وفي (١/ ١٤٤) (١٢٢٠) قال: حدثنا يزيد. و«عبد بن حميد» (٧٧) قال: أخبرنا يزيد بن هارون. و«الدارمي» (١٢٣٥) قال: حدثنا يزيد ابن هارون. والبخاري (٤/٥٢) قال حدثنا إبراهيم بن موسى،قال: أخبرنا عيسى. وفي (٥/١٤١) قال: حدثنا إسحاق، قال: حدثنا روح وفي (٦/٣٧) قال: حدثنا عبد الله بن محمد، قال: حدثنا يزيد (ح) وحدثني عبد الرحمن، قال حدثنا يحيى بن سعيد، وفي (٨/١٠٥) قال: حدثنا محمد بن المثني، قال: حدثنا الأنصاري. و«مسلم» (٢/١١١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثننا أبو أسامة (ح) وحدثنا محمد بن أبي بكر المقدمي، قال: حدثنا يحيى بن سعيد (ح) وحدثناه إسحاق بن أبراهيم، قال: أخبرنا المعتمر بن سليمان. و«أبو داود» (٤٠٩) قال حدثنا عثمان بن أبي شيبة، قال: حدثنا يحيى بن زكريا بن أبي زائدة،ويزيد بن هارون. و«ابن خزيمة» (١٣٣٥) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا المعتمر. ثمانيتهم - يحيى بن سعيد، ويزيد بن هارون، وعيسى، وروح، ومحمد بن عبد الأنصاري،وأبو أسامة، ومعتمر، ويحيى بن زكريا - عن هشام بن حسان،عن محمد بن سيرين. كلاهما - أبو حسان، وابن سيرين- عن عبيدة عن عمرو السلماني فذكره.\n- ورواه عن علي يحيى بن الجزار:\nأخرجه أحمد (١/.١٣٥) (١١٣٢)، و«مسلم» (٢/١١١ و١١٢) .\n- ورواه عن علي زر بن حبيش:\nأخرجه أحمد (١/١٥٠) (١٢٨٧) و«ابن ماجه» (٦٨٤) و«النسائي» تحفة الأشراف (١٠٠٩٣) و«ابن خزيمة» (١٣٣٦) .ورواه عن علي أيضا شتير بن شكل: أخرجه أحمد (١/٨١/ (٦١٧)، و«مسلم» (٢/١١٢)، و«النسائي» في الكبرى (٣٤٢) و«ابن خزيمة» (٣٣٧) .","vol":"2","page":49},{"text":"٥١٦ - (م) ابن مسعود - ﵁ - قال: حَبسَ المشركون ⦗٥٠⦘ رسولَ اللهِ ﷺ عن صلاةِ العصرِ حتى احْمَرَّتِ الشمس أو اصفرَّت، فقال رسولُ ﷺ: «شَغلُونَا عن الصلاةِ الوُسطى: صلاةِ العصر؛ ملأَ اللهُ أجوافَهُمْ وقُبُورَهُم نارًا، أو حشا الله أجوافَهُم وقُبُورهم نارًا» . أخرجه مسلم (١) .\n_________\n(١) رقم (٦٢٨) في المساجد ومواضع الصلاة، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر، وأخرجه ابن ماجة رقم (٦٨٦) في الصلاة، باب المحافظة على صلاة العصر، وأخرجه الطبري رقم (٥٤٢٠)، وأحمد رقم (٣٧١٦) و(٣٨٢٩) و(٤٣٦٥)، والبيهقي ١ / ٤٦٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٩٢) (٣٧١٦) قال: حدثنا يزيد. وفي (١/٤٠٣) (٣٨٢٩) قال: حدثنا خلف بن الوليد، وفي (١/٤٥٦) (٤٣٦٥) قال: حدثنا هاشم، «مسلم» (٢/١١٢) قال: حدثنا عون ابن سلام الكوفي. و«ابن ماجة» (٦٨٦) قال: حدثنا حفص بن عمرو، قال: حدثنا عبد الرحمن بن مهدي (ح) وحدثنا يحيى بن حكيم، قال: حدثنا يزيد بن هارون، «والترمذي» (١٨١) و(٢٩٨٥) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الطيالسي، وأبو النضر.\nستتهم يزيد، وخلف، وهاشم بن القاسم أبو النضر، وعون بن سلام، وابن مهدي، وأبوداود الطيالسي عن محمد بن طللحة بن مصرف، عن زبيد عن مرة الهمداني، فذكره.\nرواية الترمذي مختصرة على: «صلاة الوسطى صلاة العصر» .","vol":"2","page":49},{"text":"٥١٧ - (ت) سمرة بن جندب وابن مسعود - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «الصلاةُ الوُسطى: صلاةُ العصر» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩٨٦) و(٢٩٨٨) في التفسير، باب ومن سورة البقرة، ورقم (١٨١) و(١٨٢) في الصلاة، باب ما جاء في صلاة الوسطى أنها العصر، وإسناده عن ابن مسعود حسن، وصححه الترمذي، وأخرجه الطبري رقم (٥٤١٧)، وأحمد ٥ / ٧، ١٢، ١٣ من طريق سعيد بن أبي عروبة عن قتادة، عن الحسن، عن سمرة، وقد حسنه الترمذي. وفي الباب عن علي وعائشة وحفصة وأبي هريرة وأبي هاشم بن عتبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: عن الحسن عن سمرة.\n١- أخرجه أحمد (٥/٧) قال: حدثنا محمد بن جعفر، وروح. وفي (٥/١٢) قال: حدثنا عبد الوهاب الخفاف. وفي (٥/١٣) قال: حدثنا يحيى بن سعيد. و«الترمذي» (١٨٢) قال: حدثنا هناد، قال حدثنا عبده. وفي (٢٩٨٣) قال: حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع - ستتهم - محمد ابن جعفر،وروح، وعبد الوهاب وعبدة، ويزيد - عن سعيد.\n٢-وأخرجه أحمد (٥/٨) قال:حدثنا بهز، وعفان، قالا:حدثنا أبان.\n٣-وأخرجه أحمد (٥/٢٢) قال: حدثنا عفان، قال: حدثنا هشام. ثلاثتهم (سعيد، وأبان، وهمام- عن قتادة، قال: حدثنا الحسن، فذكره\nابن مسعود، مسلم في الصلاة (٨٩: ٦) . الترمذي فيه (الصلاة ١٩) وفي التفسير (٣ البقرة: ٣٩) . وابن ماجة، الصلاة (٦: ٣) .","vol":"2","page":50},{"text":"٥١٨ - (م ط د ت س) أبو يونس - مولى عائشة - ﵄ - قال: أمَرَتْنِي عائشة - ﵂ - أن أَكْتُبَ لها مُصْحَفًا، وقالت: إذا بَلَغْتَ هذه الآية فآذِنِّي ﴿حافظوا على الصلواتِ والصلاةِ الوسطى﴾ [البقرة: ٢٣٨] قال: فَلمَّا بَلَغْتُها آذَنْتُها، فأمْلَتْ عَليَّ ﴿حَافظوا على الصلوات والصلاة الوسطى وصلاةِ العصرِ وقوموا لله قانتين﴾ قالت عائشة: سمعتُها من رسول الله - ﷺ-. أخرجه الجماعة إِلا البخاري (١) . ⦗٥١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فآذنِّي) أعلمني، والإيذان، الإعلام.\n_________\n(١) مسلم رقم (٦٢٩) في المساجد ومواضع الصلاة، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر ⦗٥١⦘ والموطأ ١ / ١٣٨، ١٣٩ في صلاة الجماعة، باب الصلاة الوسطى، وأبو داود رقم (٤١٠) في الصلاة، باب وقت صلاة العصر، والترمذي رقم (٢٩٨٦) في التفسير، باب ومن سورة البقرة، والنسائي ١ / ٢٣٦ في الصلاة، باب المحافظة على صلاة العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (١٠٥)» وأحمد «(٦/٧٣) قال: حدثنا إسحاق، وفي (٦/١٧٨) قال: قرأت على عبد الرحمن، و» مسلم «(٢/١١٣) قال: حدثنا يحيى بن يحيى التميمي. و» أبو داود «(٤١٠) قال: حدثنا القعنبي. و» الترمذي «(٢٩٨٢) قال: حدثنا قتيبة (ح) وحدثنا الأنصاري قال: حدثنا معن.» والنسائي (١/٢٣٦) وفي الكبرى (٣٤٥) قال: أخبرنا قتيبة، وفي الكبرى تحفة الأشراف (١٢/ ١٧٨٠٩) عن الحارث بن مسكين، عن ابن القاسم سبعتهم- إسحاق، وعبد الرحمن، ويحيى بن يحيى، والقعنبي، وقتيبة ومعن، وابن القاسم، عن مالك، عن زيد بن أسلم، عن القعقاع بن حكيم عن أبي يونس، فذكره.","vol":"2","page":50},{"text":"٥١٩ - (ط) عمرو بن رافع - ﵀ - أَنَّه كان يكتبُ مُصْحفًا لحفصةَ فقالت له: إذا انتَهَيْتَ إلى ﴿حافظوا على الصلواتِ والصلاةِ الوسطى﴾ فآذنِّي، فآذنتُها، فقالت: اكتُب ﴿والصلاةِ الوسطى وصلاةِ العصرِ وقُومُوا لِلهِ قانتين﴾ أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٣٩ في صلاة الجماعة، باب الصلاة الوسطى، وعمرو بن رافع وثقه ابن حبان، وقال الحافظ في \" تهذيب التهذيب \" ٨ / ٣٢: وأخرج الحديث المذكور إسماعيل القاضي في \" أحكام القرآن \" من طريق سليمان بن بلال عن عبد الرحمن بن عبد الله عن نافع أن عمرو بن رافع أو نافع مولى عمر أخبره أنه كتب مصحفًا لحفصة،\nومن طريق موسى بن عقبة عن نافع: أمرت حفصة، ولم يذكر عمرو بن رافع، وأخرجه ابن حبان في صحيحه رقم (١٧٢٢) من طريق ابن إسحاق قال: حدثني أبو جعفر محمد بن علي ونافع أن عمرو بن رافع مولى عمر بن الخطاب حدثهما أنه كان يكتب المصاحف أيام أزواج النبي ﷺ، قال: فاستكتبتني حفصة مصحفًا وقالت: إذا بلغت هذه الآية من سورة البقرة فلا تكتبها حتى تأتيني منها فأمليها عليك كما حفظتها من رسول الله ﷺ، قال: فلما بلغتها جئتها بالورقة التي أكتبها فقالت: اكتب ﴿حافظوا على الصلوات والصلاة الوسطى صلاة العصر وقوموا لله قانتين﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده قوي: أخرجه مالك في الموطأ بشرح الزرقاني (٣١٢) عن زيد بن أسلم عن عمرو بن رافع.","vol":"2","page":51},{"text":"٥٢٠ - (م) شقيق بن عقبة عن البراء بن عازب - ﵁ - قال: «نزلت هذه الآية: ﴿حافظوا على الصلواتِ وصلاةِ العصر﴾ فقرأناها ما شاء الله ثم نسخها اللهُ، فنزلت: ﴿حافظوا على الصلوات والصلاة الوسطى﴾ فقال ⦗٥٢⦘ رجل - كان جالسًا عند شقيق - له: فهي إذًا صلاة العصر؟ قال البراءُ: قد أخبرتُك كيف نزلت، وكيف نسخها الله، والله أعلم» . أخرجه مسلم (١) .\n_________\n(١) رقم (٦٣٠) في المساجد، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٠١) ومسلم (٢/١١٢) قال حدثنا إسحاق بن إبراهيم الحنظلي، كلاهما أحمد، وإسحاق عن يحيى بن آدم قال قال حدثنا فضيل بن مرزوق عن شقيق فذكره.","vol":"2","page":51},{"text":"٥٢١ - (ط ت) مالك - ﵁ - بلغه أنَّ عليَّ بن أبي طالب وعبدَ اللهِ ابن عَبَّاس - ﵃كانا يقولان: «الصلاةُ الوسْطى: صلاةُ الصبحِ» أخرجه الموطأ، وأخرجه الترمذي عن ابن عباس وابن عمر تعليقًا (١) .\n_________\n(١) الموطأ ١ / ١٣٧ في صلاة الجماعة، باب الصلاة الوسطى، والترمذي تعليقًا في الصلاة، باب ما جاء في صلاة الوسطى أنها صلاة العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣١٤) قال الزرقاني: روى ابن جرير من طريق عوف الأعرابي عن أبي رجاء العطاردي قال صليت خلف ابن عباس الصبح فقنت فيها، ورفع يديه ثم قال: هذه الصلاة الوسطى التي أمرنا أن نقوم فيها قانتين. وأخرجه أيضا من وجه آخر عند ابن عمر وأما علي فالمعروف عنه أنها العصر عنه رواه مسلم من طريق ابن سيرين ومن طريق عبيدة السلماني عنه يحيى التميمي. والترمذي والنسائي من طريق زر بن حبيش قال قلنا لعبيدة سل عليا عن الصلاة الوسطى فسأله فقال كنا نرى أنها الصبح حتى سمعت رسول الله - ﷺ- يقول يوم الأحزاب» شغلونا عن الصلاة الوسطى صلاة العصر «كذا في» الفتح الزرقاني في شرحه على الموطأ (١/٤٠٦) .","vol":"2","page":52},{"text":"٥٢٢ - (ط ت د) زيد بن ثابت وعائشة - ﵄ - قالا: «الصلاة الوسطى: صلاةُ العصر» .\nأخرجه الموطأ عن زيد، والترمذي عنهما تعليقًا.\nوأخرجه أبو داود عن زيد قال: كان رسول الله - ﷺ- يُصَلِّي الظهرَ بالهاجِرَةِ، ولم يكن يصلي صلاة أشدَّ على أصحاب رسول الله - ﷺ- منها، فنزلت: ﴿حافظوا على الصلوات والصلاة الوسطى﴾ وقال: إنَّ قَبْلها صلاتين، وبعدها صلاتين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالهاجرة) الهاجرة: شدَّة الحرِّ.\n_________\n(١) الموطأ ١ / ١٣٩ في صلاة الجماعة، باب الصلاة الوسطى، والترمذي في الصلاة، باب ما جاء في صلاة الوسطى أنها العصر تعليقًا، وأبو داود رقم (٤١١) في الصلاة، باب وقت صلاة العصر، وإسناد أبي داود صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة ١٠٥ و«أحمد» (٦/٧٣) قال حدثنا إسحاق وفي (٦/١٧٨) قال قرأت على عبد الرحمن. و«مسلم» (٢/١١٢) قال حدثنا يحيى بن يحيى التميمي. و«أبوداود» (٤١٠) قال حدثنا القعنبي. و«الترمذي» (٢٩٨٢) قال حدثنا معن «والنسائي» قتيبة (ح) وحدثنا الأنصاري قال حدثنا معنو «النسائي» (١/٢٣٦) وفي الكبرى (٣٤٥) قال أخبرنا قتيبة وفي الكبرى تحفة الأشراف (١٢/١٧٨٠٩) عن الحاث بن مسكين عن ابن القاسم سبعتهم - إسحاق، وعبد الرحمن، ويحيى بن يحيى، والقعنبي، وقيتبة، ومعن، وابن القاسم - عن مالك عن زيد بن أسلم عن القعقاع بن حكيم عن أبي يونس فذكره.","vol":"2","page":52},{"text":"٥٢٣ - (خ) ابن الزبير - ﵄ - قال: قلت لعثمان: هذه الآية التي في البقرة: ﴿والَّذِينَ يُتَوفَّوْنَ مِنْكُمْ ويذَرُونَ أَزواجًا - إلى قوله - غير إخراجٍ﴾ قد نسختْها الآيةُ الأُخرى، فلِمَ تكْتُبُها،؟ قال: تدعُها (١) يا ابن أخي، لا أُغَيِّرُ شيئًا [منه] من مكانهِ. أخرجه البخاري (٢) .\n_________\n(١) في رواية البخاري \" فلم تكتبها أو تدعها؟ \" قال: يا ابن أخي لا أغير شيئًا منه من مكانه \"، قال الحافظ تعليقًا على هذه الرواية: كذا في الأصول بصيغة الاستفهام الإنكاري كأنه قال: لم تكتبها وقد عرفت أنها منسوخة أو قال: لم تدعها، أي: تتركها مكتوبة وهو شك من الراوي، أي اللفظين قال، ووقع في الرواية الآتية: فلم تكتبها؟ قال: تدعها يا ابن أخي، وفي رواية الإسماعيلي: لم تكتبها، وقد نسختها الآية الأخرى، وهو يؤيد التقدير الذي ذكرته، وله من رواية أخرى، قلت لعثمان: هذه الآية ﴿والذين يتوفون منكم ويذرون أزواجًا وصية لأزواجهم متاعًا إلى الحول غير إخراج﴾ قال: نسختها الآية الأخرى، قلت: تكتبها أو تدعها؟ قال: يا ابن أخي لا أغير منها شيئًا عن مكانه، وهذا السياق أولى من الذي قبله، و\" أو \" للتخيير لا للشك.\n(٢) ٨ / ١٤٤ و١٥٠ في تفسير سورة البقرة، باب ﴿والذين يتوفون منكم ويذرون أزواجًا يتربصن بأنفسهن أربعة أشهر وعشرًا﴾، وباب ﴿فإن خفتم فرجالًا أو ركبانًا فإذا أمنتم فاذكروا الله كما علمكم ما لم تكونوا تعلمون﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٣٦) قال حدثني أمية بن بسطام قال حدثنا بن يزيد بن زريع. وفي (٦/٣٩) قال حدثني عبد الله بن أبي الأسود قال حدثنا حميد بن الأسود ويزيد بن زريع كلاهما - يزيد وحميد - عن حبيب بن الشهيد عن ابن أبي مليكة قال قال ابن الزيبير فذكره.","vol":"2","page":53},{"text":"٥٢٤ - (د) ابن عباس - ﵄ - قال: نزل قوله تعالى: ﴿لا إِكْرَاهَ في الدِّينِ﴾ في الأنصار، كانت تكونُ المرأةُ ِمقلاة، فتَجْعَل على نفسها إن عاشَ لهَا ولدٌ أن تُهَوِّدَهُ، فلما أُجْليَتْ بنو النَّضِير، كان فيهم كثير من أبناء الأنصار، فقالوا: لا نَدَعُ أبناءنا، فأنزل الله تعالى: ﴿لا إكرَاه في الدِّين قَد تَبَيَّنَ الرُّشْدُ مِنَ الغَيِّ﴾ . أخرجه أبو داود (١)، وقال: المقلاة: التي لا يعيش لها ولدٌ. ⦗٥٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِقْلاة) المقلاة: المرأة التي لا يعيش لها ولد.\n_________\n(١) رقم (٢٦٨٢) في الجهاد، باب الأسير يكره على الإسلام، وأخرجه الطبري (٥٨١٣)، وإسناده صحيح، وصححه ابن حبان رقم (١٧٢٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٨٢) قال حدثنا محمد بن عمر بن علي المقدمي، قال حدثنا أشعث بن عبد الله يعني السجستاني (ح) وحدثنا ابن بشار قال حدثنا ابن أبي عدي (ح) وحدثنا الحسن بن علي قال حدثنا وهب ابن جرير، و«النسائى» في الكبرى تحفة الأشراف (٥٤٥٩) عن بندار عن ابن أبي عدي (ح) وعن إبراهيم بن يونس بن محمد عن عثمان بن عمر.\nأربعتهم - أشعث، وابن أبي عدي، ووهب، وعثمان ابن عمر عن شعبة - عن أبي بشر عن سعيد بن جبير فذكره، أبو داود المقلات التي لايعيش لها ولد،.","vol":"2","page":53},{"text":"٥٢٥ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «نَحْنُ أَحَقُّ بالشَّكِّ (١) من إبراهيم إذ قال: ﴿رَبِّ أَرِنِي كيف تُحْيِي الموتَى قال أَوَلَم تُؤْمِنْ قال بَلى ولكِن لِيَطْمَئِنَّ قَلبِي﴾ وَيَرْحَمُ اللهُ لُوطًا، لقد كان يأوي إلى رُكْنٍ شديدٍ، ولو لَبِثْتُ في السِّجْنِ طول ما لَبِثَ يوسفُ، لأَجَبتُ الدَّاعيَ» .\nهذه رواية البخاري ومسلم.\nوفي رواية الترمذي، قال: قال رسول الله - ﷺ-: «إن الكَرِيمَ بْنَ الكَريم بْنَ الكَريمِ: يوسف بنُ يعقوب بن إسحاق بن إبراهيم، ولو لبِثتُ في السِّجْنِ ما لبِثَ، ثم جاءني الرسولُ: أجبتُ»، ثم قرأَ «﴿فَلَمَّا جاءهُ الرَّسُولُ ⦗٥٥⦘ قال ارجِعْ إلى ربك فاسأله ما بالُ النِّسْوَةِ اللَّاتي قَطَّعْنَ أَيْدِيَهُنَّ﴾ [يوسف: ٥٠] قال: ورحمة الله على لوطٍ، إنْ كان ليأوي إلى ركْنٍ شديدٍ فما بعثَ الله من بَعْدِهِ نبيًّا إلا في ثَرْوةٍ من قومِهِ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نحن أحق بالشك من إبراهيم) لما نزلت ﴿رَبِّ أرِنِي كَيْفَ تُحيِي الموْتَى﴾ [البقرة: ٢٦٠] قال بعض من سمعها: شك إبراهيم ﵇: ولم يشك نبينا، فقال رسول الله - ﷺ-: تواضعًا منه وتقديمًا لإبراهيم على نفسه، «نحن أحق بالشك منه» والمعنى: إننا لم نشك ونحن دونه فكيف يشك هو؟.\n_________\n(١) قال الحافظ في \" الفتح \" ٦ / ٢٩٤، ٢٩٥: اختلفوا في معنى قوله ﷺ \" نحن أحق بالشك \" فقال بعضهم: معناه: نحن أشد اشتياقًا إلى رؤية ذلك من إبراهيم، وقيل: معناه: إذا لم نشك نحن، فإبراهيم أولى أن لا يشك، أي: لو كان الشك متطرقًا إلى الأنبياء لكنت أنا أحق به منهم، وقد علمتم أني لم أشك، فاعلموا أنه لم يشك، وإنما قال ذلك تواضعًا منه، أو من قبل أن يعلمه الله بأنه أفضل من إبراهيم، وهو كقوله في حديث أنس عند مسلم \" أن رجلًا قال للنبي ﷺ: يا خير البرية، قال: ذاك إبراهيم \"، وقيل: إن سبب هذا الحديث: أن الآية لما نزلت قال بعض الناس \" شك إبراهيم ولم يشك نبينا \" فبلغه ذلك، فقال: \" نحن أحق بالشك من إبراهيم \" أراد: ما جرت به العادة في المخاطبة لمن أراد أن يدفع عن آخر شيئًا. قال: مهما أردت أن تقوله لفلان فقله لي، ومقصوده: لا تقل ذلك.\n(٢) البخاري في الأنبياء ٦ /٢٩٣، ٢٩٥، باب قوله ﷿ ﴿ونبئهم عن ضيف إبراهيم﴾، وباب ﴿ولوطًا إذ قال لقومه أتأتون الفاحشة وأنتم تبصرون﴾، وباب قوله تعالى ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي التفسير، باب ﴿وإذ قال إبراهيم رب أرني كيف تحيي الموتى﴾، وتفسير سورة يوسف، باب ﴿فلما جاءه الرسول قال ارجع إلى ربك﴾ وفي التعبير، باب رؤيا أهل السجون والفساد والشرك، ومسلم رقم (١٥١) في الإيمان، باب زيادة طمأنينة القلب، ورقم (١٥١) في الفضائل، باب فضائل إبراهيم الخليل ﵇، والترمذي رقم (٣١١٥) في التفسير، باب ومن سورة يوسف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (٢: ٤٦: ١) وفي أحاديث الأنبياء (١٢: ١) عن أحمد بن صالح عن ابن وهب - وفي التفسير أيضا (١٢: ٥:١) عن سعيد بن تليد عن عبد الرحمن بن القاسم عن بكر بن مضر عن عمرو بن الحارث - كلاهما عن يونس بن يزيد عن الزهري عن سعيد وأبي سلمة (ح ١٥٣١٣) كلاهما عن أبي هريرة به (مسلم) في الإيمان (٦٨: ١) وفي الفضائل (٣: ٩٧) عن حرملة بن يحيى- (وابن ماجة) في الفتن (٣٣: ٤) عن حرملة بن يحيى - ويونس ابن عبد الأعلى - كلاهما عن ابن وهب عن يونس بن يزيد عن الزهري عن سعيد بن المسيب عن أبي هريرة. الأشراف (١٠/٦٣/١٣٣٢٥) .","vol":"2","page":54},{"text":"٥٢٦ - (خ) عبيد بن عمير - ﵀ - قال: قال عمرُ بن الخطاب يومًا لأصحاب رسول الله - ﷺ-: فيم تَرَوْنَ هذه الآيةَ نزلت ﴿أَيَوَدُّ أَحَدُكُمْ أنْ تكُونَ لَه جَنَّةٌ من نخيلٍ وأَعنابٍ﴾ [البقرة: ٢٦٦] قالوا: الله أعلم فغضبَ ⦗٥٦⦘ عمرُ فقال: قولوا: نعلمُ، أو لا نعلمُ، فقال ابنُ عباس: في نفسي منها شيءٌ يا أَميرَ المؤمنين، قال عُمَرُ: يا ابن أَخِي، قُلْ ولا تَحْقِرْ نفْسَكَ، قال ابنُ عبَّاسٍ: ضُرِبَتْ مَثلًا لعملٍ، قال عُمَرُ، أيُّ عَملٍ؟ قال ابن عباسٍ، لِعَمَلٍ، قال عمرُ: لرجلٍ غنيّ يَعْمَلُ بطاعَةِ الله، ثم بَعَثَ الله ﷿ له الشَّيطانَ فَعمِلَ بالمَعَاصي حتَّى أَغْرَقَ أَعْمَالَهُ \" أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أغرق أعماله) الصالحة: أضاعها بما ارتكب من المعاصي.\n_________\n(١) ٨ / ١٥١ في تفسير سورة البقرة، باب قوله: ﴿أيود أحدكم أن تكون له جنة من نخيل وأعناب﴾، قال الحافظ: وقوله: \" أغرق أعماله \" أي: أعماله الصالحة، وأخرج ابن المنذر هذا الحديث من وجه آخر عن ابن أبي مليكة وعنده بعد قوله: \" أي عمل \" قال ابن عباس: شيء ألقي في روعي فقال: صدقت يا ابن أخي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (٤٧: ٢) عن إبراهيم بن موسى، عن هشام بن يوسف عن ابن جريح قال سمعت ابن أبي مليكة عبد الله يحدث عن ابن عباس (ح ٥٨٠٢) وسمعت أخاه أبا بكر بن أبي ملكه يحدث عن عبيدة بن عمير قال: قال: عمر..فذكره، (؟) عن الحسن بن محمد الزعفراني عن حجاج عن ابن جريج قال سمعت أبا بكر بن أبي مليكة يخبر عن عبيد بن عمير نحوه، وعن ابن جريج قالسمعت عبد الله بن أبي مليكة يحدث عن ابن عباس مثل هذا وزاد فذكره عنه زيادة. تحفة الأشراف (٨/٤٦/١٠٥٠٦) .","vol":"2","page":55},{"text":"٥٢٧ - (ت) البراء بن عازب - ﵁ - قال: في قوله تعالى: ﴿ولا تَيَمَّمُوا الخَبِيثَ منْهُ تُنْفِقُونَ﴾ [البقرة: ٢٦٧] نزلت فينا معشر الأنصار، كُنَّا أصحابَ نخلٍ، فكان الرجلُ يأتي من نَخْلِهِ على قدْرِ كَثْرَتِهِ وِقِلَّتِهِ، وكانَ الرجلُ يأتي بالقِنْوِ والقنْوَيْنِ، فيُعَلِّقُهُ في المسجدِ، وكانَ أَهْلُ الصُّفَّةِ ليس لهم طعامٌ، فكانَ أَحَدُهُمْ إذا جاعَ أَتى القِنْوَ، فضرَبهُ بعصاهُ، فسقطَ البُسْرُ والتَّمر، فيأكلُ، وكان ناسٌ مِمَّن لا يرغبُ في الخيرِ، يأتي الرجلُ بالقِنْوِ فيه الشيصُ والحشَفُ، وبالقِنْو قد انكسرَ، فيُعَلِّقُهُ، فأنزل الله ﵎: ﴿يا أيُّها الَّذِينَ آمَنُوا أَنْفِقُوا مِن طَيِّباتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا ⦗٥٧⦘ لَكُم من الأَرْضِ وَلا تَيَمَّمُوا الخَبِيثَ مِنْهُ تُنْفِقُونَ وَلَسْتُمْ بآخِذِيهِ إلا أن تُغْمِضُوا فيهِ﴾ قال لو أنَّ أحدكم أُهديَ إليه مثلُ ما أَعْطَى، لم يأْخذه إلا على إغماضٍ، أو حياء، قال: فكُنَّا بعد ذلك يأتي أَحَدُنَا بصَالحِ ما عندهُ \" أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَيمَّموا الخبيث) التيمم: القصد، والخبيث: الرديء والحرام.\n(بالقِنو) العذق من الرطب (٢) .\n(أهل الصُّفة): هم الفقراء من الصحابة الذين كانوا يسكنون صفة مسجد رسول الله - ﷺ-، لا مسكن لهم، ولا مكسب ولا مال ولا ولد، وإنما كانوا متوكلين ينتظرون من يتصدق عليهم بشيء يأكلونه ويلبسونه (٣) .\n(الإغماض): المسامحة والمساهلة، يقول في البيع: أغمض لي: إذا ⦗٥٨⦘ استزدته من البيع، واستحطته من الثمن.\n(الشِّيص): الرديء من البُسر.\n_________\n(١) رقم (٢٩٩٠) في التفسير، باب ومن سورة البقرة، وإسناده حسن، وقال: حديث حسن صحيح غريب، وأخرجه ابن ماجة رقم (١٨٢٢) في الزكاة، باب النهي أن يخرج في الصدقة شر ماله، والطبري رقم (٦١٣٩)، والحاكم ٢ / ٢٨٥، وقال: هذا حديث غريب صحيح على شرط مسلم ولم يخرجاه ووافقه الذهبي.\n(٢) وهو في التمر بمنزلة العنقود من العنب وجمعه أقناء.\n(٣) ظاهر هذا التفسير: أنهم كانوا جماعة خاصة منقطعين للصفة. وهذا خطأ، فإن صريح الأحاديث الواردة في ذلك: أنهم الذين كانوا يقدمون المدينة مهاجرين ينزلون الصفة ريثما يتخذون المنزل فيتحولون، فكانت الصفة كالمنزل في المدينة، ولقد كان رسول الله ﷺ وخلفاؤه الأربعة سادات المتوكلين، ولم يجلسوا ينتظرون صدقات الناس، بل لقد ثبت أن النبي ﷺ حذر عن ذلك أشد التحذير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٩٨٧) قال حدثنا عبد الله بن عبد الرحمن قال: أخبرنا عبيد الله بن موسى عن إسرائيل عن السدي عن أبي مالك -غزوان - فذكره. ورواه عن البراء أيضا عدي بن ثابت.\nوأخرجه ابن ماجة (١٨٢٢) قال حدثنا أحمد بن محمد بن يحي بن سعيد القطان قال حدثنا عمرو بن محمد قال: حدثنا أسباط بن نصر عن السدي عن عدي بن ثابت فذكره.","vol":"2","page":56},{"text":"٥٢٨ - (ت) ابن مسعود - ﵁ - قال: قال رسول الله - ﷺ-: «إنَّ للشَّيْطانِ لَمَّة بابْنِ آدَمَ، ولِلْمَلَكِ لَمَّة، فأَمَّا لَمَّةُ الشيطانِ، فإيعادٌ بالشَّرِّ وتكذيبٌ بالحق، وأمَّا لَمَّةُ الملَكِ، فإيعادٌ بالخَير، وتصديقٌ بالحق، فمن وجد ذلك، فلْيعْلَم أنَّه من الله، فيحْمَدُ الله، ومَن وجد الأخرى، فَلْيَتَعَوَّذْ بالله من الشيطان الرجيم»، ثم قرأ: ﴿الشَّيْطانُ يَعِدُكُمُ الفَقْرَ وَيَأمُرُكُمْ بالفَحْشاءِ.... الآية﴾ . [البقرة: ٢٦٨] أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللمة): المرة الواحدة من الإلمام، وهو القرب من الشيء، والمراد بها: الهمة التي تقع في القلب من فعل الخير والشر والعزم عليه.\n_________\n(١) رقم (٢٩٩١) في التفسير، باب ومن سورة البقرة، وقال:هذا حديث حسن غريب، وفي بعض النسخ: حسن صحيح غريب، وأخرجه الطبراني (٦١٧٠)، وابن حبان في صحيحه رقم (٤٠) وفي سنده عطاء بن السائب، وقد رمي بالاختلاط في آخر عمره فمن سمع منه قديمًا فحديثه صحيح، وقد استظهر الشيخ أحمد شاكر ﵀ من مجموع كلام أئمة الجرح والتعديل أن اختلاطه كان حين قدم البصرة، وعطاء كوفي، والراوي عنه في هذا الحديث أبو الأحوص كوفي أيضًا، فالظاهر أنه سمع منه قبل الاختلاط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٩٨٨)، و«النسائي» في الكبرى تحفة الأشراف (٩٥٥٠) كلاهما عن هناد قال حدثنا أبو الأحوص عن عطاء بن السائب عن مرة الهمداني فذكره.","vol":"2","page":58},{"text":"٥٢٩ - (خ) مروان الأصفر - ﵀ - عن رجل من أصحاب رسول الله - ﷺ- وهو ابن عمر- قال: ﴿وإنْ تُبْدُوا ما في أَنْفُسِكم أو تُخفوهُ ⦗٥٩⦘ يُحاسِبْكُم به اللَّهُ فيغْفِرُ لمنْ يشاءُ ويعذِّبُ منْ يشاءُ واللَّهُ على كلِّ شيء قَديرٌ﴾ [البقرة: ٢٨٤] إنها قد نسخت.\nوفي رواية: «نسختها الآية التي بعدها» أخرجه البخاري (١) .\n_________\n(١) ٨ / ١٥٤ في تفسير سورة البقرة، باب ﴿وإن تبدوا ما في أنفسكم أو تخفوه﴾، وباب ﴿آمن الرسول بما أنزل إليه من ربه﴾، قال الحافظ في \" الفتح \": قوله: \" وهو ابن عمر \": لم يتضح لي من هو الجازم بأنه ابن عمر، فإن الرواية الآتية بعد هذه وقعت بلفظ: أحسبه ابن عمر، وعندي في ثبوت كونه ابن عمر توقف، لأنه ثبت أن ابن عمر لم يكن اطلع على كون هذه الآية منسوخة، فروى أحمد من طريق مجاهد قال: دخلت على ابن عباس فقلت: كنت عند ابن عمر فقرأ ﴿وإن تبدوا ما في أنفسكم أو تخفوه﴾ فبكى، فقال ابن عباس: إن هذه الآية لما أنزلت غمت أصحاب رسول الله ﷺ غمًا شديدًا، وقالوا: يا رسول الله هلكنا، فإن قلوبنا ليست بأيدينا، فقال: قولوا: سمعنا وأطعنا، فقالوا، فنسختها هذه الآية ﴿لا يكلف الله نفسًا إلا وسعها﴾، وأصله عند مسلم من طريق سعيد بن جبير عن ابن عباس دون قصة ابن عمر، وأخرج الطبري رقم (٦٤٥٩) بإسناد صحيح عن الزهري أنه سمع سعيد بن مرجانة يقول: كنت عند ابن عمر فتلا هذه الآية ﴿وإن تبدوا ما في أنفسكم أو تخفوه﴾ فقال: والله لئن آخذنا الله بهذا لنهلكن، ثم بكى حتى سمع نشيجه، فقمت حتى أتيت ابن عباس فذكرت له ما قال ابن عمر، وما فعل حين تلاها، فقال: يغفر الله لأبي عبد الرحمن، لعمري لقد وجد المسلمون حين نزلت مثل ما وجد، فأنزل الله ﴿لا يكلف الله نفسًا إلا وسعها﴾، وروى مسلم من حديث أبي هريرة قال: لما نزلت ﴿لله ما في السماوات وما في الأرض ...﴾ الآية، اشتد ذلك على أصحاب رسول الله ﷺ، فذكر القصة وفيها: فلما فعلوا نسخها الله فأنزل الله ﴿لا يكلف الله نفسا إلا وسعها﴾ إلى آخر السورة، ولم يذكر قصة ابن عمر، ويمكن أن ابن عمر كان أولًا لا يعرف القصة ثم لما تحقق ذلك جزم به، فيكون مرسل صحابي، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٤١) قال حدثنا محمد قال حدثنا النفيلي قال حدثنا مسكين وفي (٦/٤١) قال حدثني إسحاق بن منصور قال أخبرنا روح كلاهما - مسكين وروح - عن شعبة عن خالد الحذاء عن مروان الأصفر في رواية روح عن رجل من أصحاب رسول الله قال أحسبه ابن عمر ﴿إن تبدوا ما في أنفسكم أو تخفوه﴾ قال نسختها الآية التي بعدها..","vol":"2","page":58},{"text":"٥٣٠ - (ت) السديّ - ﵀ - قال: حدثني من سمع عليًا يقول: لما نزلتْ هذه الآية: ﴿وإنْ تُبدوا ما في أنفُسِكمْ أو تُخْفوهُ يحاسِبْكمْ بهِ اللَّهُ فيَغْفِرُ لمنْ يشاءُ ويعذِّبُ من يشاءُ واللَّهُ على كلِّ شيءٍ قَديرٌ﴾ . ⦗٦٠⦘ أحزنتْنا قال: قُلنا، يُحَدِّثُ أحدُنَا نفسهُ، فيُحاسبُ به؟ لا يدْري ما يُغْفرُ مِنْهُ وما لا يغفرُ؟ فنزلت هذه الآية بعدها فَنَسَخَتْها ﴿لا يُكَلِّفُ اللَّهُ نفسًا إلا وُسْعَها لها ما كسبتْ وعليها ما اكْتَسبتْ﴾ [البقرة: ٢٨٦] أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩٩٣) في التفسير، باب ومن سورة البقرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٩٩٠) قال حدثنا عبد بن حميد قال حدثنا عبيد الله بن موسى عن إسرائيل عن السدي قال حدثنا من سمع عليّا فذكره.","vol":"2","page":59},{"text":"٥٣١ - (م) أبو هريرة - ﵁ - قال: «لما نزلت على رسول الله ﷺ: ﴿للهِ ما في السمواتِ وما في الأرضِ وإنْ تُبدوا ما في أنفُسِكم أو تُخفوهُ يحاسِبْكم به اللهُ ... الآية﴾ [البقرة: ٢٨٤] اشْتدَّ ذلك على أصحاب رسول الله ﷺ، فأتوا رسولَ الله ﷺ ثمَّ بَرَكوا على الرُّكبِ»، فقالوا: أيْ رسول الله، كُلِّفْنا مِنَ الأعمال ما نطيقُ، الصلاة والصيام، والجهاد، والصدقة، وقد أُنزلت عليك هذه الآية، ولا نطيقها، قال رسول الله ﷺ: «أتريدون أن تقولوا كما قال أهل الكتابين من قبلكم: سمعنا وعصينا؟ بل قولوا: سمعنا وأطعنا غُفرانكَ ربنا وإليكَ المصير» [قالوا: سمعنا وأطعنا غفرانك ربنا وإليك المصير] فلما اقترأها القومُ، وذَلَّتْ بها أَلسِنتُهم أنزلَ اللهُ في إِثْرِها: ﴿آمَنَ الرسولُ بما أُنزِلَ إليهِ مِنْ رَبِّهِ والمُؤْمِنونَ كُلٌّ آمَن باللَّهِ وملائكَتهِ وكتبِهِ ورسُلِه لا نفرِّقُ بين أحدٍ من رُسُله وقالوا سمعْنا وأَطعْنا غُفرانكَ ربنا وإليكَ المصيرُ﴾ فلما فعلوا ذلك: نسَخَها اللهُ تعالى، فأنزل الله ﷿: ﴿لا يُكلِّفُ اللَّهُ نفْسًا إلا وُسْعَهَا لها ما كسبَتْ ⦗٦١⦘ وعليها ما اكْتَسَبَتْ ربنا لا تُؤاخِذْنا إنْ نسِينا أو أخطأْنا﴾ قال: نعم ﴿ربَّنا ولا تحْمِلْ عليْنا إِصْرًا كما حَملْتَهُ على الذين منْ قبْلِنا﴾ قال: نعم ﴿ربَّنا ولا تُحَمِّلْنا ما لا طاقةَ لنا به﴾ قال: نعم ﴿واعْفُ عنا واغفرْ لنا وارحمْنا أنتَ موْلانا فانْصُرنا على القومِ الكافرينَ﴾ قال: نعم. أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اقترأها) بمعنى قرأها، وهو افتعل من القراءة.\n_________\n(١) رقم (١٢٥) في الإيمان، باب بيان: أنه ﷾ لم يكلف إلا ما يطاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٢) قال حدثنا عفان قال حدثنا عبد الرحمن بن إبراهيم. و«مسلم» (١/٨٠) قال حدثني محمد بن منها الضرير وأمية بن بسطام العيشي قالا: حدثنا يزيد بن زريع قال حدثنا روح وهو ابن القاسم كلاهما - عبد الرحمن، وروح - عن العلاء بن عبد الرحمن عن أبيه فذكره.","vol":"2","page":60},{"text":"٥٣٢ - (م ت) ابن عباس - ﵄ - قال: لما نزلتْ هذه الآية ﴿وإِن تبدُوا ما في أَنفسكم أَو تُخْفُوهُ يُحاسِبْكُم به اللَّهُ﴾ دخلَ قُلُوبَهُم منها شيءٌ، لم يَدْخُلْ قُلوبَهُمْ من شيْء، فقال النبيُّ ﷺ: «قولوا: سمعنا وأطعنا وسلَّمنا»، قال: فألقى الله الإيمانَ في قُلُوبِهم، فأنزل الله ﷿: ﴿لا يُكلِّفُ اللَّهُ نَفْسًا إلا وُسْعَهَا لها ما كَسبَتْ وعليْها ما اكْتَسَبَتْ ربَّنَا لا تُؤاخِذْنا إنْ نسينا أَوْ أَخْطَأْنا﴾ قال: قد فعلتُ ﴿ربَّنَا ولا تَحمِلْ علينا إِصرًا كما حملتَه على الذين من قبلنا﴾ قال: قد فعلتُ: ﴿واغْفِرْ لنا وارحَمنَا أنْتَ مَوْلانا﴾ قال: فعلتُ. أخرجه مسلم.\nوفي رواية الترمذي مثلُه، وقال: فأنزَلَ اللهُ ﴿آمَنَ الرَّسُولُ بما أُنْزِلَ إليه من ربِّهِ والمُؤْمِنُونَ ...﴾\n. الآية، وزاد فيه: ﴿ولا تحمل علينا إصْرًا كما حَمَلْتَه على الذين من قَبْلِنا ربنا ولا تُحَمِّلْنا ما لا طاقَةَ لنا بِهِ وَاعْفُ عنَّا واغْفِرْ ⦗٦٢⦘ لنا﴾ ... الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإصر): العهد والميثاق، وقيل: الحمل والثقل.\n_________\n(١) مسلم رقم (١٢٦) في الإيمان، باب بيان أنه ﷾ لم يكلف إلا ما يطاق، والترمذي رقم (٢٩٩٥) في التفسير، باب ومن سورة البقرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد: (١/٢٣٣) (٢٠٧٠) . و«مسلم» (١/٨١) قال حدثنا أبو بكر بن أبي شيبة وأبو كريب وإسحاق بن إبراهيم. و«الترمذي» (٢٩٩٢) قال حدثنا محمود بن غيلان. و«النسائي» في الكبرى تحفة الأشراف، (٥٤٣٤) عن محمود بن غيلان خمستهم- أحمد بن حنبل وأبو بكر بن أبي شيبة وأبو كريب وإسحاق ومحمود - عن وكيع قال: حدثنا سفيان عن آدم بن سليمان ومولى خالد بن خالد عن سعيد بن جبير فذكره.","vol":"2","page":61},{"text":"٥٣٣ - (خ م ت د س) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إنَّ الله تعالى تجاوزَ لأُمَّتِي ما حدَّثَثْ به أنفُسَها (١)، ما لم يَعْمَلُوا به أَو يتكلَّمُوا (٢)» . وفي رواية «ما وسْوَستْ به صُدُورها» .أخرجه الجماعة إلا الموطأ (٣) .\nولفظُ أبي داود: «إنَّ الله تجاوزَ لأُمَّتِي ما لم تَكلَّم به أو تعمَل به، وما حدَّثتْ به أنفُسَها» .\n_________\n(١) قال النووي ﵀: ضبطه العلماء بالنصب والرفع، وهما ظاهران، إلا أن النصب أشهر وأظهر، قال القاضي عياض: \" أنفسها \" بالنصب، ويدل عليه قوله: \" إن أحدنا يحدث نفسه \" قال: قال الطحاوي: وأهل اللغة يقولون: \" أنفسها \" بالرفع، يريدون بغير اختيارها، كما قال الله تعالى: ﴿ونعلم ما توسوس به نفسه﴾ .\n(٢) وفي صحيح مسلم \" ما لم يتكلموا أو يعملوا به \".\n(٣) البخاري ١١ / ٤٧٨ في الأيمان والنذور، باب إذا حنث ناسيًا في الأيمان، وفي العتق، باب الخطأ والنسيان في العتاقة والطلاق، وفي الطلاق، باب الطلاق في الإغلاق والكره والسكران والمجنون، ومسلم رقم (١٢٧) في الإيمان، باب تجاوز الله عن حديث النفس والخواطر، والترمذي رقم (١١٨٣) في الطلاق، باب ما جاء فيمن يحدث بطلاق امرأته، وأبو داود رقم (٢٢٠٩) في الطلاق، باب الوسوسة في الطلاق، والنسائي ٦ / ١٥٦، ١٥٧ في الطلاق، باب من طلق في نفسه، وأخرجه ابن ماجة رقم (٢٥٤٠) في الطلاق، باب من طلق في نفسه ولم يتكلم به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الطلاق (١١:١) عن مسلم بن إبراهيم عن هشام، وفي العتق (؟) عن محمد بن عرعرة عن شعبه -و(٦:١) عن الحميدي عن سفيان عن مسعر - وفي النذور والأيمان (١٥:١) عن خلاد عن يحي بن مسعر - ثلاثتهم عن قتادةعن زرارة بن أوفى عن أبي هريرة في حديث خلاد عن أبي هريرة يرفعه. (مسلم) في الإيمان (٥:١٧) عن قتيبة وسعيد بن منصور ومحمد بن عبيد بن حساب ثلاثتهم عن أبي عوانة عن قتادة به (٥:٢٧) عن عمرو الناقد وزهير بن حرب كلاهما عن إسماعيل بن إبراهيم و(٥:٢٧) عن ابن مثنى وابن بشار كلاهما عن ابن أبي عدي. و(٥٧:٢) عن أبي بكر بن أبي شيبة عن علي بن مسهر وعبدة بن سليمان أربعتهم عن سعيد بن أبي عروبة. و(٥٧:٣) عن زهير بن حرب عن وكيع عن مسعر - وهشام و(٥:٣٧) عن إسحاق بن منصور عن حسين بن علي عن زائدة عن شيبان أربعتهم عن قتادة به د وفي الطلاق (١٥:١) عن مسلم بن إبراهيم به (والترمذي) في النكاح (بل في الطلاق ٨) عن قتيبة به وقال حسن صحيح (مسلم) في الطلاق (٢٢:٢) معن عبيد الله بن سعيد عن ابن إدريس عن مسعر به،و(٢٢:٣) عن موسى بن عبد الرحمن المسروقي عن حسين بن علي الجعفي به (وابن ماجة) فيه (الطلاق ١٤) عن أبي بكر بن أبي شيبة به و(١٤) عن حميد بن مسعدة عن خالد بن الحارث عن سعيد بن أبي عروبة به و(١٦:١) عن هشام بن عمار عن سفيان بن عيينة بإسناده وزاد: «وما استكرهوا عليه» .","vol":"2","page":62},{"text":"<span data-type=\"title\" id=toc-173>سورة آل عمران</span>\n٥٣٤ - (خ م ت د س) عائشة - ﵂-: قالت: تلا رسولُ الله - ﷺ-: ﴿هُوَ الَّذِي أَنْزَلَ علَيْكَ الكِتابَ منه آياتٌ محكماتٌ﴾ - وقرأَتْ إلى - ﴿ومَا يَذَّكَّرُ إلا أُولُو الأَلبابِ﴾ [آل عمران: ٧] فقال: «فإذا رَأَيْتُم الَّذِين يَتَّبِعُونَ ما تشابَهَ منه، فأُولئكَ الذين سمَّى اللهُ فاحذَرُوهم» . هذه رواية البخاري ومسلم وأبي داود.\nوفي رواية الترمذي، قالت: سُئِل رسولُ الله ﷺ - وفيها - «فإذا رأيتُمُوهُم فاعْرِفوهُم» قالها مَرَّتَيْنِ، أو ثلاثًا (١) .\n_________\n(١) البخاري ٨ / ١٥٧، ١٥٩ في التفسير، باب ﴿منه آيات محكمات﴾، ومسلم رقم (٢٦٦٥) في العلم، باب النهي عن اتباع متشابه القرآن، والترمذي رقم (٢٩٩٦) في التفسير، باب ومن سورة آل عمران، ورقم (٢٩٩٧)، وأبو داود رقم (٤٥٩٨) في السنة، باب النهي عن الجدال واتباع المتشابه من القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/،١٢٤ ١٣٢) قال: حدثنا عفان قال: حدثنا حماد. وفي (٦/٣٥٦) فال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا يزيد بن إبراهيم: و«الدارمي» (١٤٧) قال: أخبرنا أبو الوليد الطيالسي. قال: حدثنا حماد بن سلمة ويزيد بن إبراهيم. و«البخاري» (٦/٤٢) وفي خلق أفعال العباد (٣٠) قال: حدثنا عبد الله بن سلمة: قال: حدثنا يزيد بن إبراهيم التستري. و«مسلم» (٨/٥٦) قال: حدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا يزيد بن ابراهيم التستري: و«أبو داود» (٤٥٩٨) قال: حدثنا القعنبي. قال: حدثنا يزيد بن إبراهيم التستري. و«الترمذي» (٢٩٩٣) قال: حدثنا محمد بن بشار. قال: حدثنا أبو داود الطيالسي. قال: حدثنا يزيد بن إبراهيم. وفي (٢٩٩٤) قال: حدثنا عبد بن حميد. قال: أخبرنا أبو الوليد الطيالسي. قال: حدثنا يزيد بن إبراهيم.\nكلاهما -حماد بن سملة، ويزيد بن إبراهيم- عن عبد الله بن أبي ملكية عن القاسم بن محمد، فذكره.\n* أخرجه أحمد (٦/٤٨) قال: حدثنا إسماعيل قال: أخبرنا أيوب. و» ابن ماجة «(٤٧) قال:حدثنا محمد ابن خالد بن خداش. قال: حدثنا إسماعيل بن علية. قال: حدثنا أيوب. (ح) وحدثنا أحمد بن ثابت الجحدري ويحيى بن حكيم. قالا: حدثنا عبد الوهاب. قال: حدثنا أيوب. و«الترمذي» (٢٩٩٣) قال: حدثنا محمد بن بشار. قال: حدثنا أبو داود الطيالسي. قال: حدثنا أبو عامر، وهو الخزاز.\nكلاهما -أيوب،وأبو عامر الخزاز - عن عبد الله بن أبي مليكة، عن عائشة، نحوه، ليس فيه القاسم بن محمد.","vol":"2","page":63},{"text":"٥٣٥ - (خ) سعيد بن جبير - ﵀ - قال: قال رجلٌ لابن عبَّاسٍ: إني أجدُ في القرآنِ أَشْيَاءَ تَخْتَلِفُ عَلَيَّ، قال: ما هُوَ؟ (١) قال: ﴿فلا أَنْسَابَ بينهم يومئذٍ ولا يتَساءَلُونَ﴾ [المؤمنون: ١٠١]، وقال: ﴿وأَقْبَلَ بعضُهُمْ عَلَى بَعْضٍ يتساءَلُونَ﴾ [الصافات: ٢٧]، وقال: ﴿ولا يَكْتُمونَ اللَّهَ حديثًا﴾ [النساء: ٤٢]، وقال: ﴿واللَّهِ رَبِّنا ما كُنَّا مُشْرِكين﴾ [الأنعام: ٢٣]، وقد كتموا في هذه الآية، ⦗٦٤⦘ وفي [النازعات: ٢٧] ﴿أَم السماءُ بناها. رفعَ سمْكها فسوَّاها. وأَغْطش ليلها وأَخرج ضُحاها. والأرضَ بعد ذلك دَحَاها﴾ فذكر خلقَ السماء قبلَ خلقِ الأرضِ، ثم قال: ﴿أَئِنَّكم لتكْفُرون بالذي خلق الأرضَ في يومين - إلى - طائعينَ﴾ [فصلت: ٩ - ١١] فذكر في هذه خلْقَ الأَرض قبلَ خلقِ السَّماءِ، وقال: ﴿وكان اللَّهُ غفورًا رحيمًا﴾ [الأحزاب: ٥٠] وقال: ﴿وكان اللَّهُ عزيزًا حكيمًا﴾ [الفتح: ١٩] وقال: ﴿وكان اللَّهُ سميعًا بصيرًا﴾ [النساء: ١٣٤] فكأنه كان، ثمَّ مضى، قال ابن عباس: ﴿فَلا أَنساب بينهم﴾ في النفخة الأولى، يُنفخ في الصور، فيصعقُ منْ في السموات ومَن في الأرضِ إلا من شاء اللهُ، فلا أَنسابَ بينهم عند ذلك، ولا يتساءلون، ثم في النَّفخَةِ الآخرةِ: أقبلَ بعضُهم على بعض يتساءلون، وأما قوله: ﴿واللَّهِ ربِّنا ما كنَّا مُشْركين﴾ ﴿ولا يكْتُمونَ اللَّهَ حديثًا﴾، فإنَّ الله يغفرُ لأهل الإخلاص ذنوبَهُمْ، فيقولُ المُشْركُ: تعالَوْا نقولُ: ما كُنَّا مُشركين، فيخْتِمُ اللَّهُ على أفواهِهِمْ، فتَنطِقُ جوارِحُهُمْ بأعمالهم، فعند ذلك عُرفَ أنَّ الله لا يُكْتُمُ حديثًا، وعندهُ: ﴿رُبَما يوَدُّ الذينَ كفرُوا لَوْ كانوا مُسلمين﴾ وخلق الأرضَ في يومين، ثُمَّ استوى إلى السماء، فسواهن سبع سمواتٍ في يومين آخرين، ثم دحى الأرض، أي: بسَطها، وأخرج منها الماء والمرعى، وخلق فيها الجبال والأشجارَ، والآكام وما بينهما في يومين آخرين، فذلك قوله: ﴿والأرض بعدَ ذلكَ دَحَاها﴾ [النازعات: ٣٠] فخُلِقت الأرضُ وما فيها من شيءٍ في ⦗٦٥⦘ أربعةِ أيامٍ، وخُلِقَتِ السَّمواتُ فِي يومَيْنِ، وقولُه: ﴿وكانَ اللَّهُ غفُورًا رحيمًا﴾ سمَّى نفسهُ ذلك، أي: لم يزلْ، ولا يزالُ كذلكَ، وإن الله لم يُرِدْ شيئًا إلا أصابَ بهِ الذي أرادَ. وَيْحَكَ، فلا يختلفْ عليك القرآنُ، فإنَّ كُلًا من عند الله. أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دحاها) دحا الأرض: بسطها.\n(فصعق) صعق الإنسان: إذا غشي عليه. وإذا مات.\n(الآكام): جمع أكمة، وهي الروابي الصغار.\n(جوارحهم) الجوارح: جمع جارحة، وهي الأعضاء، كاليد والرجل ونحو ذلك.\n_________\n(١) قال الحافظ: زاد عبد الرزاق في رواية عن معمر عن رجل عن المنهال بسنده، فقال ابن عباس: ما هو أشك في القرآن؟ قال: ليس بشك، ولكنه اختلاف، فقال: هات ما اختلف عليك من ذلك قال: أسمع الله يقول.\n(٢) ٨ / ٤٢٧، ٤٢٩ في تفسير سورة حم السجدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري - في التفسير (٤١: ١: ٢) حدثني يوسف بن عدي حدثنا عبيد الله بن عمروهعن زيد بن أبي أنيسه عن المنهال عن سعيد بن جبير عن عبد الله بن عباس تحفة الأشراف (٤/٤٥٢)","vol":"2","page":63},{"text":"٥٣٦ - (د) ابن عباس﵄- قال: لما أصابَ رسولُ اللهِ - ﷺ- قُريشًا يومَ بدْرٍ، وَقَدِمَ المدينَةَ، جمعَ اليهودَ في سُوقِ بني قينُقَاعٍ، فقال: يا معشر يهود، أسلموا قبلَ أن يصيبكم مثلُ ما أصابَ قُريشًا، قالوا: يا محمد، لا يغرَّنكَ من نفِسكَ أنْ قتلْتَ نفرًا من قريشٍ كانوا أغمارًا لا يعرفون القتالَ، إنَّكَ لو قاتلتنَا لعرفتَ أنَّا نحنُ الناسُ، وأَنَّكَ لم تلْقَ مِثْلَنا، فأنزَلَ اللَّهُ تعالى في ذلك: ﴿قُلْ لِلَّذِينَ كفرُوا ستُغْلَبُونَ ⦗٦٦⦘ إلى قوله: ﴿فئةٌ تقاتِلُ في سبيل الله﴾ - ببدْرٍ - ﴿وأُخْرى كافرةٌ﴾ [آل عمران: ١٢، ١٣] . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أغمارًا) الأغمار: جمع غُمر بضم الغين، وهو الجاهل الغر الذي لم يجرب الأمور.\n_________\n(١) رقم (٣٠٠١) في الخراج، باب كيف كان إخراج اليهود من المدينة، وأخرجه الطبري رقم (٦٦٦٦)، وفي سنده محمد بن أبي محمد مولى زيد بن ثابت، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وأخرجه الطبري رقم (٦٦٦٧) من حديث ابن إسحاق، عن عاصم بن عمر عن قتادة قال: لما أصاب الله قريشًا يوم بدر جمع رسول الله ﷺ يهود في سوق بني قينقاع حين قدم المدينة، ثم ذكر نحو حديث ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري: في خلق أفعال العباد (٥٣) قال حدثنا عمرو بن زرارة قال حدثنا زياد. و«أبو داود» (٣٠٠١) قال حدثنا مصرف بن عمرو الأيامي، قال حدثنا يونس يعني ابن بكير كلاهما -زياد، ويونس -عن محمد بن إسحاق قال حدثني محمد بن أبي محمد مولى زيد بن ثابت عن سعيد بن جبير وعكرمة فذكراه في رواية زياد: محمد بن إسحاق قال حدثني مولي لزيد بن ثابت عن عكرمة أو سعيد بن جبير.","vol":"2","page":65},{"text":"٥٣٧ - (ت) ابن مسعود - ﵁ - قال: قال رسول الله - ﷺ-: «إنَّ لكلِّ نبيٍ وُلاةً من النبِيِّينَ، وإنَّ ولِيِّي أبي وَخليلُ ربِّي إبراهيمُ»، ثم قرَأَ ﴿إِنَّ أَوْلَى النَّاسِ بإبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ المُؤْمِنِينَ﴾ [آل عمران: ٦٨] أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولاة) الولاة: جمع ولي، وهو الذي يوالي الإنسان، وينضم إليه ويكون من جملته وأتباعه والناصرين له.\n_________\n(١) رقم (٢٩٩٨) في التفسير، باب ومن سورة آل عمران، وإسناده صحيح، وأخرجه الطبري رقم (٧٢١٦) والحاكم في المستدرك ٢ / ٢٩٢، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٩٩٥) قال: حدثنا محمود بن غيلان،قال: حدثنا أبو أحمد، قال: حدثنا سفيان، عن أبيه، عن أبي الضحى، عن مسروق فذكره.\nأخرجه أحمد (١/٤٠٠) (٣٨٠٠) قال: حدثنا وكيع. وفي (١/٤٢٩) (٤٠٨٨) قال: حدثنا يحيى، وعبد الرحمن. و«الترمذي» (٢٩٩٥) قال: حدثنا محمود، قال: حدثنا أبو نعيم (ح) وحدثنا أبو كريب، قال: حدثنا وكيع.\nأربتتهم -وكيع، ويحيى، وعبد الرحمن، وأبو نعيم - عن سفيان عن أبيه، عن أبي الضحى،عن عبد الله،فذكره ليس فيه مسروق.\nوقال الترمذي: هذا أصح من حديث أبي الضحى، عن مسروق،وأبو الضحى،اسمه: مسلم بن صبيح.","vol":"2","page":66},{"text":"٥٣٨ - (خ) ابن عباس - ﵄ - قال: وآلُ عمران: المؤمنون من آلِ إِبراهيم، وآل عمران، وآل ياسين، وآل محمد، يقول: ﴿إِنَّ أوْلى النَّاس بإِبراهيمَ لَلَّذِين اتَّبَعُوهُ﴾ وهم المؤمنون. أخرجه البخاري بغير إسناد (١) .\n_________\n(١) ٦ / ٣٣٨ في أحاديث الأنبياء، باب قول الله تعالى: ﴿واذكر في الكتاب مريم ...﴾، قال الحافظ: وصله ابن أبي حاتم من طريق علي بن أبي طلحة عنه. وحاصله أن المراد بالاصطفاء بعض آل عمران وإن كان اللفظ عامًا فالمراد به الخصوص.\nنقول: وعلي بن أبي طلحة لم يدرك ابن عباس، فروايته عنه منقطعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:","vol":"2","page":67},{"text":"٥٣٩ - (خ) ابن عباس - ﵄ -: قال: تفسير قول المرأَةِ الصَّالِحَةِ ﴿إِنِّي نَذَرتُ لَكَ ما في بطني مُحَرَّرًا﴾ [آل عمران: ٣٥] أي: خالصًا للمسجد يخدُمُهُ. أخرجه البخاري في ترجمة بابٍ (١) .\n_________\n(١) ١ / ٤٦١ في الصلاة، باب الخدم للمسجد تعليقًا، قال الحافظ: وهذا التعليق وصله ابن أبي حاتم بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: (١/٤٦١) في الصلاة باب الخدم للمسجد تعليقا.","vol":"2","page":67},{"text":"٥٤٠ - (خ) ابن عباس﵄ - قال: ﴿إذْ يُلْقُونَ أَقْلامَهُمْ﴾ [آل عمران: ٤٤]، اقتَرَعُوا فَجَرَتْ أَقْلامُهمْ مع الجرْيَةِ (١)، فَعالَ قَلَمُ زكريَّا الجرْيَةَ. أخرجه البخاري في ترجمة بابٍ من أبوابِ كتابِهِ بغير إسنادٍ (٢) .\n_________\n(١) بكسر الجيم، والمعنى أنهم اقترعوا على كفالة مريم أيهم يكفلها، فأخرج كل واحد منهم قلمًا وألقوها كلها في الماء، فجرت أقلام الجميع مع الجرية إلى أسفل، وارتفع قلم زكريا فأخذها.\n(٢) ٥ / ٢١٦ في الشهادات، باب القرعة في المشكلات، وقوله ﷿ ﴿إذ يلقون أقلامهم أيهم يكفل مريم﴾، وقد أشار البخاري إلى الاحتجاج بهذه القصة في صحة الحاكم بالقرعة بناء على أن شرع من قبلنا شرع لنا إذا لم يرد في شرعنا ما يخالفه، ولاسيما إذا ورد في شرعنا تقريره، وساقه مساق الاستحسان والثناء على فاعله، وهذا منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: (٥/٢١٦) في الشهادات باب الفرعة في المشكلات.","vol":"2","page":67},{"text":"٥٤١ - (خ) ابن عباس - ﵁ - قال: ﴿إِنِّي مُتَوفِّيكَ﴾ أي مُميتُكَ، أَخْرَجه البخاري في ترجمة بابٍ (١) .\n_________\n(١) ٨ / ٢١٣ في تفسير سورة المائدة، ولا يصح، والمحققون من العلماء فسروا التوفي بأنه الرفع إلى السماء، وهو الصحيح المتعين، قال الطبري ٦ / ٥٥ بعد أن ذكر أقاويل العلماء في معنى \" متوفيك \": وأولى هذه الأقوال بالصحة عندنا قول من قال: معنى ذلك: إني قابضك من الأرض ورافعك إلي لتواتر الأخبار عن رسول الله ﷺ أنه قال: \" ينزل عيسى ابن مريم فيقتل الدجال، ثم يمكث في الأرض مدة ذكرها، اختلفت الرواية في بعضها ثم يموت، فيصلي عليه المسلمون ويدفنونه، ثم قال: ومعلوم أنه لو كان قد أماته الله ﷿ لم يكن بالذي يميته ميتة أخرى فيجمع عليه ميتتين، لأن الله ﷿ إنما أخبر عباده أنه يخلقهم ثم يميتهم ثم يحييهم، كما قال جل ثناؤه: ﴿الله الذي خلقكم ثم رزقكم ثم يميتكم ثم يحييكم هل من شركائكم من يفعل من ذلكم من شيء﴾ فتأويل الآية إذًا: قال الله لعيسى: يا عيسى، إني قابضك من الأرض ورافعك إلي، ومطهرك من الذين كفروا، فجحدوا نبوتك. وانظر كتاب \" عقيدة الإسلام في حياة عيسى ﵇ \" للعلامة محمد أنور الكشميري، ففيه مقنع وكفاية لمن أراد الله له الهداية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: (٨/٢١٣) في تفسير سورة المائدة.","vol":"2","page":68},{"text":"٥٤٢ - (س) ابن عباس - ﵁ - قال: كان رجلٌ من الأنصار أسلَمَ، ثم ارتدَّ، ولَحِقَ بالشِّرْكِ، ثُمَّ ندم، فأرسل إلى قومِهِ: سَلُوا لي رسولَ اللَّهِ - ﷺ- هل لي من تَوبَةٍ؟ فنزلت: ﴿كيْفَ يَهْدِي اللَّهُ قومًا كَفَرُوا بعد إيمانهم - إلى قوله - غفورٌ رحيمٌ﴾ [آل عمران: ٨٦، ٨٩] . فأرسل إليه فأسلم، أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٠٧ في تحريم الدم، باب توبة المرتد، وأخرجه الطبري رقم (٧٣٦٠)، وسنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٤٧) قال حدثنا علي بن عاصم و«النسائي» (٧/١٠٧) قال أخبرنا محمد بن عبد الله بن بزيع قال حدثنا يزيد - وهو ابن زريع كلاهما -علي، ويزيد - عن داود بن أبي هند عن عكرمة فذكره.","vol":"2","page":68},{"text":"٥٤٣ - (ت) أبو غالب - ﵀- (١): قال: رأى أبو أُمامة رُؤوسًا ⦗٦٩⦘ مَنْصُوبَة على درج دمشق، فقال أبو أُمامةَ: كلابُ النَّارِ، شَرُّ قتلى تحت أديم السماءِ، خيْرُ قَتلَى مَنْ قَتَلُوهُ، ثم قَرأ: ﴿يَوْمَ تَبْيَضُّ وُجُوهٌ وَتسْوَدُّ وُجُوهٌ﴾ إلى آخر الآية [آل عمران: ١٠٦]، قلتُ لأبي أُمامة: أنتَ سَمَعْتَهُ من رسولِ اللهِ - ﷺ-؟ قال: لوْ لمْ أَسْمَعْه إلا مرَّة أو مرَّتين أو ثلاثًا، [أو أربعًا] حتَّى عدَّ سَبْعًا، ما حدَّثْتُكُمُوهُ. أَخْرَجَهُ الترمذي (٢) .\n_________\n(١) أبو غالب اسمه: حروز الباهلي البصري، أعتقه عبد الرحمن بن الحضرمي، وقد قيل: إنه مولى خالد بن عبد الله القسري، روى عن أبي أمامة ولقيه بالشام، وروى عنه ابن عيينة وحماد بن زيد.\n(٢) رقم (٣٠٠٣) في التفسير، باب ومن سورة آل عمران، وأخرجه أحمد في المسند ٥ / ٢٥٣ و٢٥٦، وابن ماجة رقم (١٧٦) في المقدمة، باب ذكر الخوارج. وأبو غالب صدوق يخطئ، ومع ذلك فقد حسن الترمذي حديثه هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في تفسير (٤آل عمران: ١٠) عن أبي كريب عن وكيع عن ربيع بن صبيح وحماد ابن سلمة كلاهما عنه به وقال حسن (وابن ماجة) في السنة (١٢: ١٠) عن سهل بن أبي سهل عن سفيان ابن عيينة مختصرا شر قتلى تحت أديم السماء إلى آخره تابعه أبو عزة الدباغ عن شهر بن حوشب عن أبي أمامة تحفة الأشراف (٤/١٨٣) .","vol":"2","page":68},{"text":"٥٤٤ - (ت) بهز بن حكيم - ﵁ - عن أبيه عن جده أنه سمع النبيَّ - ﷺ- يقول في قوله تعالى: ﴿كُنتم خيرَ أُمَّةٍ أُخْرِجتْ للناس﴾ [آل عمران: ١١٠] قال: «أَنتم تُتِمُّونَ سبعين أُمَّة، أنتم خيرها، وأكرمها على الله» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٠٤) في التفسير، باب ومن سورة آل عمران، وإسناده حسن، وقال الترمذي: حديث حسن، وأخرجه الطبري رقم (٧٦٢٢)، وابن ماجة رقم (٤٢٨٨) في الزهد، وأحمد في المسند ٥ / ٢٥٥، والحاكم في المستدرك ٤ / ٨٤ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي، وقال الحافظ في \" الفتح \" ٨ / ١٦٩: وهو حديث حسن صحيح أخرجه الترمذي وحسنه وابن ماجة والحاكم وصححه، وله شاهد مرسل عن قتادة عند الطبري رجاله ثقات، وفي حديث علي عند أحمد بإسناد حسن أن النبي ﷺ قال: \" وجعلت أمتي خير الأمم \"، وقد ورد معناه أيضًا ضمن حديث مطول عن أبي سعيد الخدري مرفوعًا أخرجه أحمد في \" المسند \" ٣ / ٦١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (أخرجه الترمذي) في التفسير (١٤ آل عمران: ١١) عن عبد بن حميد عن عبد الرزاق عن معمر عن بهز بن حكيم عن حكيم بن معاوية عن معاوية بن حيدة. وقال حسن وروى غير واحد هذا الحديث عن بهز بن حكيم نحو هذا ولم يذكر فيه ﴿كنتم خير أمة أخرجت للناس ...﴾ (٣: ١١٠) (وابن ماجة) في الزهد (٣٣٤: ٦) عن عيسى بن محمد بن النحاس الرملي وأيوب بن محمد الرقي كلاهما عن ضمرة بن ربيعة عن عبد الله ابن شوذب و(٢٤: ٧) عن محمد بن خالد بن خداش عن إسماعيل بن عليه - كلاهما عنه نحوه - ولم يذكروا قوله: كنتم خير أمة أخرجت للناس ٣: ١٠) تحفة الأشراف (٨/٤٣٠/١١٣٨٧) .","vol":"2","page":69},{"text":"٥٤٥ - (خ) ابن عباس - ﵄ - قال: ﴿كونوا ربَّانيِّينَ﴾ [آل عمران: ٧٩] قال: حلماء (١) فقهاء علماء، أخرجه البخاري في ترجمة ⦗٧٠⦘ باب (٢) .\n_________\n(١) في المطبوع \" حكماء \".\n(٢) ١ / ١٤٨ في العلم، باب العلم قبل القول والعمل تعليقًا، قال الحافظ: وهذا التعليق وصله ابن أبي عاصم أيضًا بإسناد حسن والخطيب بإسناد آخر حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: (١/١٤٨) في العلم، باب العلم قبل القول والعمل تعليقا.","vol":"2","page":69},{"text":"٥٤٦ - (خ م) جابر بن عبد الله - ﵄ - قال: فينا نزَلتْ ﴿إذْ هَمَّتْ طائفتان منكم أن تفْشَلا واللَّهُ وليُّهُما﴾ [آل عمران: ١٢٢] قال: نحن الطَّائفتانِ: بَنو حارثَة، وبنُو سَلِمَةَ، وما يسُرُّنِي أنها لم تنزل، لقولِ الله ﴿واللَّهُ وليُّهُما﴾ أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تفشلا) الفشل: الفزع والجبن والضعف.\n_________\n(١) البخاري ٧ / ٢٧٥ في المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما﴾، وفي التفسير، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما﴾، ومسلم رقم (٢٥٠٥) في فضائل الصحابة، باب من فضائل الأنصار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٥٣) و«البخاري» (٥/١٢٣) قال حدثنا محمد بن يوسف وفي (٦/٤٧) قال حدثنا علي بن عبد الله. و«مسلم» (٧/١٧٣) قال حدثنا إسحاق بن إبراهيم الحنظلي وأحمد بن عبدة.\nخمستهم - الحميدي، ومحمد بن يوسف، وعلي بن عبد الله، والحنظلي، وأحمد بن عبدة - عن سفيان ابن عيينة عن عمرو فذكره.","vol":"2","page":70},{"text":"٥٤٧ - (خ ت س) ابن عمر﵄ - قال: «كان النبيُّ - ﷺ- يدْعو على صفوان بْنِ أُمَيَّة، وسُهيل بن عمرو، والحارثِ بن هشامٍ»، فنزلت: ﴿ليس لكَ مِنَ الأمْرِ شيءٌ - إلى قوله - فإنَّهُم ظالِمونَ﴾ [آل عمران: ١٢٨] . هذه رواية البخاري.\nوفي رواية الترمذي قال: قال رسول الله - ﷺ- يوم أُحدٍ: «اللَّهُمَّ الْعَنْ أبا سفيان، اللهمَّ العن الحارث بن هشامٍ، اللهم العن صفوان بن أُميَّة»، فنزلت: ﴿ليس لَكَ من الأمر شيءٌ أو يتوب عليهم أو يعذِّبَهم﴾ فتابَ عليهم، ⦗٧١⦘ فأسلموا، فحسنَ إسلامُهُمْ.\nوفي رواية النسائي: أنه سمع رسول الله - ﷺ- حين رفع رأسه من صلاة الصبح من الركعة الأخيرة - قال: «اللهم العنْ فلانًا وفلانًا، يدعو على أناسٍ من المنافقين»، فأنزل الله هذه الآية.\nوقد أخرج البخاري أيضًا نحو رواية النسائي.\nوفي أخرى للترمذي قال: كان رسول الله - ﷺ- يدعو على أربعة نفرٍ، فأنزل الله: ﴿ليس لك من الأمر شيءٌ﴾ إلى ﴿ظالمونَ﴾ فهداهم الله للإسلام (١) .\n_________\n(١) البخاري ٧ / ٢٨١ في المغازي،، باب ﴿ليس لك من الأمر شيء﴾، عن سالم بن عبد الله وهذه الرواية مرسلة، وأخرجه موصولًا في تفسير آل عمران، باب ﴿ليس لك من الأمر شيء﴾، وفي الاعتصام، باب ﴿ليس لك من الأمر شيء﴾، عن عبد الله بن عمر، لكن لم يفصح عن الأسماء في كلتا الروايتين، بل قال: \" اللهم العن فلانًا وفلانًا وفلانًا \"، والترمذي رقم (٣٠٠٧) في التفسير، باب ومن سورة آل عمران، وفي سنده عمر بن حمزة وهو ضعيف، ورجح الشيخ أحمد شاكر في المسند توثيقه، وقد قال الترمذي عقب إخراجه: هذا حديث حسن غريب، يستغرب من حديث عمر بن حمزة عن سالم، وكذا رواه الزهري عن سالم عن أبيه، والنسائي ٢ / ٢٠٣ في الصلاة، باب لعن المنافقين في القنوت، وأخرجه أحمد في \" المسند \" رقم (٥٦٧٤)، والطبري رقم (٧٨١٩)، ورواية الزهري عن سالم التي أشار إليها الترمذي، أخرجها أحمد في \" المسند \" رقم (٦٣٤٩) عن عبد الرزاق، عن معمر، عن الزهري، عن سالم، عن أبيه، وإسنادها صحيح، وأخرجه أحمد أيضًا رقم (٦٣٥٠) عن علي بن إسحاق، عن ابن المبارك، عن معمر، عن سالم، عن أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٤٢٣) قال: وعن حنظلة بن أبي سفيان، سمعت سالم بن عبد اللهيقول فذكره. وأخرجه أحمد (٢/٩٣) (٥٦٧٤) قال حدثنا أبو النضر قال حدثنا أبو عقيل - قال عبد الله بن أحمد قال أبي وهو عبد الله بن عقيل صالح الحديث ثقه و«الترمذي» (٣٠٠٤) قال حدثنا أبو السائب سلم ابن جنادة الكوفي قال حدثنا أحمد بن بشير كلاهما -أبو عقيل عبد الله بن عقيل، وأحمد بن بشير - عن عمر ابن حمزة عن سالم بن عبد الله فذكره. ورواه أيضا عن ابن عمر نافع:\nأخرجه أحمد (٢/١٠٤) (٥٨١٢) وفي (٢/١٠٤) (٥٨١٣) و«الترمذي» (٣٠٠٥)، و«ابن خزيمة» (٦٢٣) وأخرجه أحمد (٢/١١٨) (٥٩٩٧) .","vol":"2","page":70},{"text":"٥٤٨ - (ت د) ابن عباس﵄ - قال: نزلت هذه الآية: ﴿وما كان لِنَبيٍّ أَنْ يَغُلَّ﴾ [آل عمران: ١٦١] في قطيفة حمراء فُقِدَت يوم بدْرٍ، فقال بعض القوم: لعل رسول الله - ﷺ- أخذها، فأنزل الله هذه ⦗٧٢⦘ الآية إلى آخرها، أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَغُل) الغل: الخيانة، وقد قُرئ (يَغَلُّ - ويُغَلُّ) (٢)، أي يخون، ويُخان.\n(قطيفة): دثار له خُمَيْلَة (٣) .\n_________\n(١) الترمذي رقم (٣٠١٢) في التفسير، باب ومن سورة آل عمران، وأبو داود رقم (٣٩٧١) في الحروف والقراءات أول باب كتاب الحروف، وحسنه الترمذي مع أن فيه خصيف بن عبد الرحمن الجزري وهو سيء الحفظ وقد خلط بأخره.\n(٢) قال ابن الجوزي في \" زاد المسير \" ١ / ١٦١: واختلف القراء في \" يغل\" فقرأ ابن كثير، وعاصم، وأبو عمرو: بفتح الياء وضم الغين، وقرأ الباقون: بضم وفتح الغين.\n(٣) في نسخة أخرى: خميل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وفي الحروف (٣) (الترمذي) في التفسير (٤ آل عمران: ٢٠) جمعيا عن قتيبه عن عبد الواحد بن زياد عن عبد الحميد عن مقسم عن ابن عباس به. وقال (الترمذي) حسن غريب وقد روى عبد السلام بن حرب عن خصيف نحو هذا وروى بعضهم هذا عن حضيف عن مقسم - ولم يذكروا ابن عباس تحفة الأشراف (٥/٢٤٦/٦٤٨٧) .","vol":"2","page":71},{"text":"٥٤٩ - (خ) ابن عباس﵁ - قال: في قوله تعالى: ﴿إنَّ النَّاسَ قدْ جَمعوا لكُم فاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الوَكِيلُ﴾ قالها إبراهيمُ حينَ أُلقِيَ فِي النَّارِ، وَقالَها محمدٌ حين قال لهم الناس: ﴿إنَّ النَّاسَ قد جَمَعُوا لَكُم﴾ [آل عمران: ١٧٣] . أَخْرجه البخاري (١) .\n_________\n(١) ٨ / ١٧٣ في تفسير سورة آل عمران، باب ﴿إن الناس قد جمعوا لكم فاخشوهم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٤٨) قال حدثنا أحمد بن يونس أراه قال حدثنا أبو بكر (ح) وحدثنا مالك بن أسماعيل قال حدثنا إسرائيل. و«النسائي» في عمل اليوم والليلة (٦٠٣) قال أخبرني هارون بن عبد الله قال حدثنا يحيى بن أبي بكير قال حدثنا أبو بكر بن عياش وفي الكبرى تحفة الأشراف (٦٤٥٦) عن محمد بن إسماعيل بن إبراهيم عن يحي بن أبي بكير عن أبي بكر بن عياش كلاهما - أبو بكر بن عياش وإسرائيل - عن أبي حصين عن أبي الضحى فذكره.\nرواية إسرائيل مختصرة علي «كان آخر قول إبراهيم حين ألقي في النار حسبي الله ونعم الوكيل» .","vol":"2","page":72},{"text":"٥٥٠ - (خ م) أبو سعيد الخدري - ﵁ - أنَّ رجالًا من المنافقين على عهد رسول الله - ﷺ- كانوا إذا خرجَ رسولُ الله - ﷺ- إلى الغزْوِ تَخَلَّفُوا عنه، وفرِحُوا بمقعدهم خلافَ رسول الله - ﷺ- فإذا قدمَ رسولُ الله - ﷺ- اعتذروا إليه، وحَلَفوا له، وأَحبوا أن يُحْمدُوا بما لم يفعَلُوا، فنزلت: ﴿لا تَحْسَبَنَّ الذين يفرَحُونَ بما أَتوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بما لم يَفْعَلُوا ...﴾ ⦗٧٣⦘ الآية [آل عمران: ١٨٨]، أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خلاف رسول الله) قعدت خلاف فلان: إذا قعدت خلفه أو تأخرت بعده.\n_________\n(١) البخاري ٨ / ١٧٥ في تفسير سورة آل عمران، باب ﴿لا يحسبن الذين يفرحون بما أتوا﴾، ومسلم رقم (٢٧٧٧) في صفات المنافقين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٥٠) . و«مسلم» (٨/. ١٢١) حدثنا الحسن بن علي الحلواني ومحمد بن سهل التميمي ثلاثتهم - البخاري، والحلواني، وابن سهل - قالوا: حدثنا سعيد بن أبي مريم قال أخبرنا محمد بن جعفر قال حدثني زيد بن أسلم عن عطاء بن يسار فذكره.","vol":"2","page":72},{"text":"٥٥١ - (خ م ت) حميد بن عبد الرحمن بن عوف - ﵄ - أنَّ مرْوان قال لبوَّابهِ: اذْهبْ يا رَافِعُ إلى ابن عباسٍ، فقُلْ: لئن كان كلُّ امْرئ مِنَّا فَرِحَ بما أَتى، وأحب أن يحمدَ بما لم يفْعَلْ: مُعَذبًا لَنُعْذَّبَنَّ أَجْمَعُونَ، فقالَ ابنُ عباسٍ: ما لكم ولهذه الآية؟ إنما نزلتْ هذه الآيةُ في أهل الكتاب، ثم تلا ابنُ عباسٍ: ﴿وإِذْ أَخَذَ اللَّهُ ميثاقَ الذين أُوتُوا الكتاب لَتُبَيِّنُنَّهُ للنَّاسِ ولا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِم واشْتَرَوْا بِهِ ثمنًا قليلًا فَبِئْسَ مَا يَشْتَرُونَ. لا تَحْسَبَنَّ الذين يفرحُونَ بما أَتَوْا ويُحِبُّونَ أنْ يُحْمَدُوا بِما لَمْ يفْعَلُوا﴾ [آل عمران: ١٨٧، ١٨٨] وقال ابنُ عباسٍ: سألَهُم النبيُّ - ﷺ - عن شيءٍ، فكتَمُوهُ إيَّاهُ، وأَخْبَرُوهُ بغيرِه، فأَرَوْهُ أنْ قدِ اسْتُحْمِدُوا إِلَيه بما أَخبروه عنه فيما سألهم، وفرِحوا بما أَتوا من كتمانهم إيَّاه ما سألهم عنه. أخرجه البخاري، ومسلم، والترمذي (١) .\n_________\n(١) البخاري ٨ / ١٧٥ في تفسير سورة آل عمران، باب ﴿لا يحسبن الذين يفرحون بما أتوا﴾، ومسلم رقم (٢٧٧٨) في أول كتاب صفات المنافقين، والترمذي رقم (٣٠١٨) في التفسير، باب ومن سورة ⦗٧٤⦘ آل عمران واللفظ لمسلم والترمذي.\nوقال الحافظ في \" الفتح \": ومروان هو ابن الحكم الذي ولي الخلافة، وكان يومئذ أمير المدينة من قبل معاوية، و\" رافع \" هذا لم أر له ذكرًا في كتب الرواة، إلا ما جاء في هذا الحديث. والذي يظهر من سياق الحديث: أنه توجه إلى ابن عباس، فبلغه الرسالة، وعاد إلى مروان بالجواب، فلولا أنه معتمد عند مروان ما قنع برسالته، لكن قد ألزم الإسماعيلي البخاري أن يصحح حديث بسرة بنت صفوان في نقض الوضوء من مس الذكر، فإن عروة ومروان اختلفا في ذلك، فبعث مروان حرسيه إلى بسرة، فعاد إليه بالجواب عنها. فصار الحديث من رواية عروة عن رسول مروان عن بسرة، ورسول مروان مجهول الحال، فتوقف عن القول بصحة الحديث جماعة من الأئمة لذلك، فقال الإسماعيلي: إن القصة التي في حديث الباب شبيهة بحديث بسرة، فإن كان رسول مروان معتمدًا في هذه فليعتمد في الأخرى، فإنه لا فرق بينهما، إلا أنه في هذه القصة سمي رافعًا، ولم يسم في قصة بسرة، قال: ومع هذا فاختلف على ابن جريج في شيخ شيخه، فقال عبد الرزاق وهشام عنه عن ابن أبي مليكة عن علقمة، وقال حجاج بن محمد: عن ابن جريج عن ابن أبي مليكة عن حميد بن عبد الرحمن، ثم ساقه من رواية محمد بن عبد الملك بن جريج عن أبيه عن ابن أبي مليكة عن حميد، فصار لهشام متابع، وهو عبد الرزاق، ولحجاج متابع، وهو محمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٩٨) (٢٧١٢) . و» البخاري (٦/٥١) قال حدثنا ابن مقاتل. و«مسلم» (٨/١٢٢) قال حدثنا زهير بن حرب وهارون بن عبد الله و، الترمذي (٣٠١٤) قال حدثنا الحسن بن محمد الزعفراني. «النسائي» في الكبرى تحفه الأشراف (٥٤١٤) عن الزعفراني، ويوسف بن سعيد بن مسلم ستتهم -أحمد، وابن مقاتل، وزهير، وهارون، والحسن بن محمد الزعفراني، ويوسف بن سعيد عن حجاج بن محمد، عن ابن جريج قال أخبرني ابن أبي ملكية أن حميد بن عبد الرحمن بن عوف أخبره فذكره.","vol":"2","page":73},{"text":"٥٥٢ - () (رافع بن خديج - ﵁ -) قال: إنَّهُ كان هو وزَيد بنُ ثابتٍ عند مروان بن الحكم - وهو أمير المدينة - فقال لي مروان: في أيِّ شيءٍ نزلت هذه الآية: ﴿لا تحسبنَّ الذين يفرحون بما أتَوْا ويُحِبُّونَ أن يُحْمَدُوا بما لم يَفعلوا﴾ قال: قلت: نزلت في ناسٍ من المنافقين، كانوا إذا خرجَ رسولُ اللهِ - ﷺ- وأصحابُهُ إلى سفرٍ تخَلَّفوا عنهم، فإذا قَدِمَ اعتذروا إليه، وقالوا: ما حَبَسَنَا عنك إلا السَّقَمُ، والشُّغْلُ، وَلوَدِدْنا أنَّا كُنَّا معكم، فأنزل ⦗٧٥⦘ الله هذه الآية فيهم، فكأنَّ مروانَ أَنكرَ ذلك، فقال: ما هذا هكذا؟ فجزعَ رافعٌ من ذلك، فقال لِزيدٍ: أنشُدُكَ الله، ألم تعلم ما أَقول؟ فقال زيدٌ: نعم، فلما خرجنا من عند مروان. قال زيدٌ - وهو يمزَحُ -: أما تحمدني كما شهدتُ لك؟ فقال رافع: وأَين هذا من هذا، أنْ شهدتَ بالحق؟ قال زيد: حَمِدَ اللهُ على الحقِّ أهلَهُ. أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنشُدُك الله) أي: أسألك وأقسم عليك أن ترفع نشيدي (٢) . يعني، صوتي، بأن تجيبني وتلبي دعوتي.\n_________\n(١) لم يذكر ابن الأثير من أخرجه، وقد ذكره الحافظ ابن كثير في تفسير الآية ٢ / ٣١٧، ٣١٨ من رواية ابن مردويه في تفسيره من حديث الليث بن سعد عن هشام بن سعد عن زيد بن أسلم قال: قال أبو سعيد ورافع بن خديج وزيد بن ثابت \" كنا عند مروان ... الحديث \" إلا بعض اختلاف في لفظتين - ثم قال: ثم رواه من حديث مالك عن زيد بن أسلم عن رافع بن خديج \" أنه كان هو وزيد بن ثابت عند مروان بن الحكم، وهو أمير المدينة. فقال مروان: يا رافع، في أي شيء نزلت هذه الآية؟ - فذكره كما تقدم \" قال ابن كثير: ولا منافاة بين ما ذكره ابن عباس وما قاله هؤلاء، لأن الآية عامة في جميع ما ذكر، وانظر الفتح ٨ / ١٧٦.\n(٢) في نسخة أخرى: نشدتي.","vol":"2","page":74},{"text":"٥٥٣ - () (ابن عباس - ﵄ -) قال: مَا مِن بَرٍّ ولا فاجِرٍ، إلا والموتُ خيرٌ له، ثم تلا ﴿إِنَّما نُملي لهم لِيَزْدَادُوا إِثْمًا﴾ [آل عمران: ١٧٨] وتلا ﴿وما عِنْدَ اللَّهِ خيْرٌ للأَبْرَارِ﴾ [آل عمران: ١٩٨] . أخرجه (١) . ⦗٧٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُملي) الإملاء: الإمهال وإطالة العمر.\n_________\n(١) لم يذكر ابن الأثير من خرجه أيضًا، وقد رواه بنحوه ابن جرير رقم (٨٢٦٧) و(٨٣٧٣) من حديث عبد الله بن مسعود موقوفًا عليه، وإسناده صحيح، وأخرجه الحاكم في المستدرك ٢ / ٢٩٨ ⦗٧٦⦘ وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي، وذكره السيوطي في \" الدر المنثور \" ٢ / ١٠٤ وزاد نسبته لابن أبي شيبة وعبد بن حميد، وابن أبي حاتم، وأبي بكر المروزي في الجنائز، وابن المنذر، والطبراني.","vol":"2","page":75},{"text":"٥٥٤ - (ت) أم سلمة - ﵂ - قالت: قلت: يا رسولَ الله، لا أسمعُ الله -تعالى- ذكر النِّساء في الهِجْرَةِ بشيءٍ؟ فأنزل الله تعالى: ﴿أنِّي لا أُضِيعُ عملَ عاملٍ منكم من ذكر أَو أُنثَى بعضُكُم مِنْ بَعْضٍ - إلى - واللَّهُ عندهُ حسنُ الثوابِ﴾ [آل عمران: ١٩٥] . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٢٦) في التفسير، باب ومن سورة النساء، وأخرجه الطبري رقم (٨٣٦٨)، وفي سنده رجل من بني سلمة، وقد بينه الحاكم في المستدرك، فرواه ٢ / ٣٠٠ من طريق يعقوب بن حميد حدثنا سفيان بن عيينة عن عمرو بن دينار، عن سلمة بن أبي سلمة رجل من ولد أم سلمة عن أم سلمة، وصححه على شرط البخاري وليس كما قال، فإن سلمة بن أبي سلمة وهو سلمة بن عبد الله بن عمر بن أبي سلمة لم يخرج له سوى الترمذي، ولم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٠١)، و«الترمذي» (٣٠٢٣) قال حدثنا ابن أبي عمر كلاهما الحميدي، وابن أبي عمر، قالا: حدثنا سفيان عن عمرو بن دينار عن رجل من ولد أم سلمة فذكره. في رواية الحميدي «حدثنا عمرو بن دينار قال أخبرني سملة رجل من ولد أم سلمة» .","vol":"2","page":76},{"text":"<span data-type=\"title\" id=toc-174>سورة النساء</span>\n٥٥٥ - (خ م د س) عائشة ﵂ قالت: إنَّ رجلًا كانَتْ له يتيمةٌ فنكحها، وكان له عذْقُ نَخْلٍ، فكانت شريكَتَهُ فيه وفي مالِه، فكانُ يمسِكُهَا عليه، ولم يَكُنْ له من نفسه شيءٌ، فنزلَتْ: ﴿وإنْ خِفْتُمْ أَلَّا تُقْسطُوا في اليتَامَى ...﴾ الآية [النساء: ٣] . ⦗٧٧⦘\nوفي رواية: أنَّ عُرْوَةَ سأَلَها عن قوله تعالى: ﴿وإِن خِفْتُم ألَّا تُقْسِطُوا في اليتامى فانكحوا - إلى قوله - أوْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ قالت: يا بنَ أُخْتِي، هذه اليتيمَةُ تكون في حجْر وَلِيِّها، فيرغَب في جمالها ومالها ويريد أن ينتَقِص صداقَها، فنُهوا عن نكاحهن، إلا أن يُقْسِطوا لهن في إكمال الصَّداقِ، وأُمرُوا بنكاح مَن سِواهُنَّ، قالت عائشة: فاسْتفتى النَّاسُ رسُولَ الله - ﷺ- بعد ذلك، فأنزل الله تعالى: ﴿ويستَفْتُونَكَ فِي النِّساءِ - إلى - وترغبون أنْ تنكحوهن﴾ فبيَّن الله لهم أنَّ اليتيمة إذا كانت ذاتَ جمالٍ ومالٍ رَغِبُوا في نكاحِها، ولم يُلْحِقوها بِسُنَّتها في إكمال الصَّداق، وإذا كانت مرغوبًا عنها في قلَّةِ المال والجمال، تركوها، والتمسوا غيرها من النساء، قالت: فكما يتركونها حين يرغبونَ عنها، ليس لهم أن ينكحوها إذا رَغِبُوا فيها إلا أن يُقسِطُوا لها، ويُعْطُوها حقَّها الأَوْفى من الصداقِ.\nوفي رواية نحوه، وفيه قالت: يا ابن أُخْتِي، هي اليتيمة تكون في حُجْر ولِيهَا، تشاركه في ماله، فيُعْجِبُهُ مالُهَا وجمالُها، ويريد أن يتزوَّجها بغير أن يُقسِطَ في صداقها، فيعْطِيها مثلَ ما يُعْطِيها غَيْرُهُ، فَنُهُوا عن نكاحهن، إلا أن يُقْسِطُوا لَهُنَّ، وَيَبْلُغوا بهن أَعْلَى سُنَّتِهِنَّ من الصداق.\nوفيه: قالت عائشة، والذي ذكر اللهُ أنَّهُ ﴿يُتْلَى عليكم في الكتاب....﴾ الآية الأولى، التي قال فيها: ﴿وإن خِفْتم ألَّا تقسطوا في اليتامى فانكحوا ⦗٧٨⦘ ما طابَ لكم﴾ قالت: وقول الله ﷿ في الآية الآخرة (١) ﴿وترغبون أن تنكحوهن﴾: رغبة أَحدهم عن يتيمته التي في حجْره حين تكون قليلةَ المال، فنُهُوا أنْ ينْكِحوا ما رَغِبُوا في مالها وجمالها من يتامى النساء، إلا بالقسط، من أجل رغبتهم عنهن.\nزاد في روايةٍ آخرة: من أَجل رغبتهم عنهن، إذا كُنَّ قليلات المال والجمال.\nوفي أُخرى عنها في قوله: ﴿ويستفتونك في النساء قل الله يُفْتِيكُمْ فيهن..﴾ إلى آخر الآية. قال: هي اليتيمة تكون في حجْر الرجلِ، قد شَرِكَتْهُ في ماله، فيرغب عنها أَن يتزوجها، ويكره أن يُزوِّجها غيرَه، فيدخل عليه في ماله، فيَحْبِسُها، فنهاهم الله عن ذلك. هذه روايات البخاري ومسلم، وأخرج أبو داود، والنسائي أتمها.\nوزاد أبو داود: قال يونس، وقال ربيعة في قول الله: ﴿وإن خِفتم أن لا تُقْسِطُوا في اليتامى﴾ قال: يقول: اتركُوهُنَّ إن خِفْتم، فقد أحْلَلْتُ لكم أرْبعًا (٢) . ⦗٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عذق) بفتح العين: النخلة مع حملها، وهو المراد هاهنا، وبكسرها: القنو بما فيه من الرطب.\n(تُقسطوا) قَسَط الرجل: إذا جار، وأَقْسط: إذا عدل، والمراد ها هنا: العدل.\n(حَجْر وليها) الحجر: حجر الإنسان، وهو معروف، والحَجر: المنع من التصرف، والولي هاهنا: هو القائم بأمر اليتيم.\nوالمعروف هاهنا: هو القصد في النفقة، وترك الإسراف، أي فليقتصد.\n_________\n(١) وهي قوله تعالى ﴿قل الله يفتيكم فيهن وما يتلى عليكم في الكتاب في يتامى النساء اللاتي لا تؤتونهن ما كتب لهن وترغبون أن تنكحوهن﴾ .\n(٢) البخاري ٢ / ٢٩٥ في الوصايا، باب قول الله تعالى ﴿وآتوا اليتامى أموالهم ولا تتبدلوا الخبيث بالطيب﴾، وفي تفسير سورة النساء، باب ﴿وإن خفتم أن لا تقسطوا في اليتامى﴾، وباب قوله ﴿ويستفتونك في النساء قل الله يفتيكم فيهن﴾ وفي النكاح، باب الترغيب في النكاح، وباب الأكفاء في المال وتزويج المقل المثرية، وباب لا يتزوج أكثر من أربع، وباب لا نكاح إلا بولي، وباب إذا ⦗٧٩⦘ كان الولي هو الخاطب، وباب تزويج اليتيمة، وفي الحيل، باب ما ينهى من الاحتيال للولي في اليتيمة المرغوبة وأن لا يكمل صداقها، وأخرجه مسلم رقم (٣٠١٨) في التفسير، وأبو داود رقم (٢٠٦٨) في النكاح، باب ما يكره أن يجمع بينهن من النساء، وإسناده صحيح، والنسائي ٦ / ١١٥ و١١٦ في النكاح، باب القسط في الأصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٥٣) قال حدثنا إبراهيم بن موسى قال أخبرنا هشام عن ابن جريج قال أخبرني هشام بن عروة عن أبيه فذكره، وأخرجه البخاري (٣/١٨٢و٥٣١٦) و«مسلم» (٨/٢٣٩) وفي (٨/٢٤٠) و«أبو داود» (٢٠٦٨) و«النسائي» (٦/١١٥) .","vol":"2","page":76},{"text":"٥٥٦ - (خ م) عائشة - ﵂ - في قوله: ﴿ومَن كان غَنيًّا فلْيَسْتَعْفِفْ ومن كان فقيرًا فلْيأكُلْ بالمعروف﴾ [النساء: ٦]، إِنّمَا نزلت في والي اليتيم إذا كان فقيرًا: أنه يأكل منه مكان قيامه عليه بمعروف.\nوفي رواية: أن يُصيبَ من مالِهِ إذا كان محتاجًا بِقَدرِ مالِهِ بالمعروف. ⦗٨٠⦘ أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليستعفف) العفة: وهي النزاهة عن الشيء.\n_________\n(١) البخاري ٤ / ٣٣٩ في البيوع، باب من أجرى أمر الأمصار على ما يتعارفون بينهم، وفي الوصايا، باب وللوصي أن يعمل في مال اليتيم وأن يأكل منه بقدر عمالته، وفي تفسير سورة النساء، باب ﴿ومن كان فقيرًا فليأكل بالمعروف فإذا دفعتم إليهم أموالهم فأشهدوا عليهم﴾، ومسلم رقم (٣٠١٩) في التفسير، وأخرجه الطبري رقم (٨٦٥٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١٠٣) قال حدثني إسحاق. قال: حدثنا أبو نمير (ح) وحدثني محمد. قال: سمعت عثمان بن فرقد. وفي (٤/١٢) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. وفي (٦/٥٤) قال: حدثني إسحاق. قال: أخبرنا عبد الله بن نمير. و«مسلم» (٨/٢٤١، ٢٤٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان (ح) وحدثناه أبو كريب. قال: حدثنا أبو أسامة (ح) وحدثناه أبو كريب. قال: حدثنا ابن نمير.\nأربعتهم - ابن نمير، وعثمان، وأبو أسامة، وعبدة - عن هشام بن عروة عن أبيه، فذكره","vol":"2","page":79},{"text":"٥٥٧ - (خ) ابن عباس - ﵄ - في قوله تعالى: ﴿وَإِذَا حَضَرَ القِسْمَةَ أُولُوا القُرْبَى واليتامَى والمساكينُ فارْزُقُوهُم مِنه﴾ [النساء: ٨] قال: هي مُحْكمَةٌ، وليست بمنسوخةٍ.\nوفي رواية قال: إن ناسًا يزعمون أن هذه الآية نُسخت، ولا والله ما نُسخت، ولكنها مما تهاون الناس بها، هما واليان: والٍ يرث، وذلك الذي يُرْزَقُ، ووالٍ لا يرث، وذلك الذي يقول بالمعروف، ويقول: لا أملك لك أن أُعطيك، أخرجه البخاري (١) .\n_________\n(١) ٥ / ٢٩٠ في الوصايا، باب قول الله تعالى: ﴿وإذا حضر القسمة أولو القربى واليتامى والمساكين فارزقوهم منه﴾، وفي تفسير سورة النساء، باب ﴿وإذا حضر القسمة أولو القربى واليتامى والمساكين﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٤٥٦) قال حدثنا محمد بن الفضل أبو النعمان حدثنا أبو عوانة عن أبي بشر عن سعيد بن جبير عن ابن عباس فذكره.","vol":"2","page":80},{"text":"٥٥٨ - (خ م ت د) جابر - ﵁ - قال: مرضْتُ، فأتاني رسولُ الله - ﷺ- يَعُودُني وأبو بكرٍ، وهما ماشيان فوجداني أُغْمِيَ عليَّ، فتوضأَ النبِّيُّ - ﷺ- ثم صَبَّ وَضُوءه عليَّ، فأَفَقْتُ، فإذا النبيُّ - ﷺ- فقلتُ: يا رسولَ الله، كيف أصنع في مالي؟ كيف أَقضِي في مالي؟ فَلَمْ يُجِبْنِي بِشَيْءٍ ⦗٨١⦘ حتى نزلت آية الميراث.\nوفي رواية: فَعقلْتُ، فقلت: لا يرثني إلا كَلالة، فكيف الميراث؟ فنزلت آية الفرائض.\nوفي أخرى، فنزلت: ﴿يوصِيكم الله فِي أولادكم﴾ (١) [النساء: ١١] .\nوفي أخرى، فلم يرُدَّ عليَّ شيئًا حتى نزلتْ آية الميراث ﴿يستفتونك قُلِ اللهُ يُفْتِيكم في الكلالة﴾ [النساء: ١٧٦] .\nهذه رواية البخاري ومسلم.\nوفي رواية الترمذي: فقلت: يا نبيَّ الله، كيف أقسم مالي بين ولدي؟ فلم يردَّ عليَّ، فنزلت ﴿يوصيكم الله ...﴾ الآية (٢) . ⦗٨٢⦘\nوفي رواية مثل رواية البخاري ومسلم، وزاد فيها: وكان لي تسعُ أخواتٍ، حتى نزلت آية الميراث ﴿يستفتونك قُلِ اللَّهُ يفتِيكم في الكلالة﴾ .\nوفي رواية أبي داود نحو الأولى، وقال فيها: أُغْمي عليَّ، فلم أُكَلِّمْهُ، وقال في آخرها: فنزلت آية الميراث: ﴿يستفتونك قُلِ اللهُ يفتِيكم في الكلالة﴾ مَن كان ليس له ولدٌ وله أخوات.\nوفي أخرى قال: اشتكيتُ وعندي سبْعُ أخوات، فدخلَ عليَّ رسولُ الله - ﷺ- فنفخ في وجهي، فأَفَقتُ، فقلت: يا رسول اللهِ، ألا أُوصِي لأخواتي بالثلثين؟ قال: أَحْسِن، قلتُ: بالشطْرِ؟ قال: أحْسِنْ، ثم خرج وتركني، فقال: يا جابر، لا أُرَاك مَيِّتًا مِنْ وجَعك هذا، وإنَّ الله قد أنزل، فَبَيَّن الذي لأخواتك، فجعل لهن الثُّلُثَينِ، قال: فكان جابرٌ يقول: أُنزلِتْ فيَّ هذه الآية ﴿يستفتونك قُلِ اللهُ يفتِيكم في الكلالة﴾ (٣) . ⦗٨٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كلالة) الكلالة: هو أن يرث الميتَ غيرُ الوالد والولد، وتطلق على مَنْ ليس بوالد، ولا ولد من الوارثين.\n_________\n(١) وقال الحافظ في \" الفتح \" ٨ / ١٨٢: هكذا وقع في رواية ابن جريج، وقيل: إنه وهم في ذلك، وأن الصواب: أن الآية التي نزلت في قصة جابر هذه الآية الأخيرة من النساء، وهي: ﴿يستفتونك قل الله يفتيكم في الكلالة﴾؛ لأن جابرًا يومئذ لم يكن له ولد ولا والد، والكلالة: من لا ولد له ولا والد. وقد أخرجه مسلم عن عمرو الناقد، والنسائي عن محمد بن منصور، كلاهما عن ابن عيينة عن ابن المنكدر فقال في هذا الحديث \" حتى نزلت عليه آية الميراث: ﴿يستفتونك قل الله يفتيكم في الكلالة﴾، ولمسلم أيضًا من طريق شعبة عن ابن المنكدر، قال في آخر هذا الحديث \" فنزلت آية الميراث \" فقلت لمحمد بن المنكدر: ﴿يستفتونك قل الله يفتيكم في الكلالة﴾؟ قال: \" هكذا أنزلت \".\nوقد تفطن البخاري لذلك، فترجم في أول الفرائض \" قوله: ﴿يوصيكم الله في أولادكم - إلى قوله - والله عليم حليم﴾ ثم ساق حديث جابر المذكور عن قتيبة عن ابن عيينة، وفي آخره \" حتى نزلت آية الميراث \" ولم يذكر ما زاده الناقد، فأشعر أن الزيادة عنده مدرجة من كلام ابن عيينة، وانظر تمام الكلام على هذا في \" الفتح \".\n(٢) هذه رواية الترمذي في الفرائض، وقد رواه في التفسير نحو ما في \" الصحيحين \"، قال الشيخ المباركفوري: كذا وقع في رواية الترمذي هذه، بزيادة لفظ \" ولدي \" ولم يقع هذا اللفظ في ⦗٨٢⦘ الرواية الآتية في التفسير، ولا في رواية واحد من بقية الأئمة الستة، بل وقع في بعض طرق حديث جابر المذكور في \" الصحيحين \" فقلت: يا رسول الله \" إنما يرثني كلالة \"، ووقع في رواية البخاري: \" إنما لي أخوات \" فبين رواية الترمذي هذه وروايات الصحاح مخالفة ظاهرة، فما في الصحاح مقدم. اهـ.\n(٣) البخاري ١ / ٢٦١ في الوضوء، باب صب النبي ﷺ وضوءه على المغمى عليه، وفي تفسير سورة النساء، باب ﴿يوصيكم الله في أولادكم﴾، وفي المرضى، باب عيادة المغمى عليه، وباب عيادة المريض راكبًا وماشيًا وردفًا على الحمار، وباب وضوء العائد للمريض، وفي الفرائض في فاتحته، وباب ميراث الأخوات والإخوة، وفي الاعتصام، باب ما كان النبي ﷺ يسأل مما لم ينزل عليه الوحي فيقول: لا أدري أو لم يجب حتى ينزل عليه الوحي، ومسلم رقم (١٦١٦) في الفرائض، باب ميراث الكلالة، والترمذي رقم (٢٠٩٨) في الفرائض، باب ميراث الأخوات ⦗٨٣⦘، ورقم (٣٠١٩) في التفسير، باب ومن سورة النساء، وأبو داود رقم (٢٨٨٦)، ورقم (٢٨٨٧)، ورجاله ثقات، في الفرائض، باب في الكلالة، وأخرجه الطبري رقم (١٠٨٦٧)، والطيالسي ٢ / ١٧، والبيهقي ٦ / ٢٣١، وذكره السيوطي في \" الدر \" ٢ / ٢٥٠ وزاد نسبته لابن سعد والنسائي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١-أخرجه الحميدي (١٢٢٩) . وأحمد (٣/٣٠٧) . والبخاري (٧/١٥٠) وفي «الأدب المفرد» (٥١١) قال: حدثنا عبد الله بن محمد. وفي (٨/١٨٤) قال: حدثنا قتيبة بن سعيد، وفي (٩/١٢٤) قال: حدثنا على بن عبد الله. و«مسلم» (٥/٦٠) قال: حدثنا عمرو بن محمد بن بكير الناقد. و«أبو داود» (٢٨٨٦) قال: حدثنا أحمد بن حنبل، و«ابن ماجة» (١٤٣٦) قال: حدثنا محمد ابن عبد الأعلى الصنعاني وفي (٢٧٢٨) قال: حدثنا هشام بن عمار، و«الترمذي» (٢٠٩٧و٣٠١٥) قال: حدثنا الفضل بن الصباح البغدادي. وفي (٣٠١٥) أيضا قال: حدثنا عبد بن حميد، قال: حدثنا يحي بن آدم. و«النسائي» (٨٧١١) وفي «الكبرى» (٧١) قال: أخبرنا ابن منصور. وفي «الكبرى» أيضا «تحفة الأشراف» (٣٠٢٨) عن قتيبة. و«ابن خزيمة» (١٠٦) قال: حدثنا عبد الجبار بن العلاء. جميعهم - الحميدي، وأحمد، وعبد الله بن محمد، وقتيبة بن سعيد، وعلي بن عبد الله، وعمرو الناقد، ومحمد بن عبد الأعلى، وهشام بن عمار، والفضل بن الصباح، ويحيى بن آدم، ومحمد بن منصور، وعبد الجبار بن العلاء - عن سفيان بن عيينة.\n٢-وأخرجه أحمد (٣/٣٧٣) . و«البخاري» (٧/١٥٤) قال: حدثنا عمرو بن عباس. و«مسلم» (٥/٦٠) قال: حدثنا عبيد الله بن عمر القواريري. و«أبو داود» (٣٠٩٦) قال: حدثنا أحمد بن حنبل. و«الترمذي» (٣٨٥١) . وفي «الشمائل» (٣٣٨) . قال: حدثنا محمد بن بشار. و«النسائي» في الكبرى «تحفة الأشراف» (٣٠٢١) عن عمرو بن على، خمستهم - أحمد، وعمرو بن عباس، والقواريري، ومحمد بن بشار، وعمرو بن علي - عن عبد الرحمن بن مهدي، قال: حدثنا سفيان الثوري.\n٣-وأخرجه أحمد (٣/٢٩٨) قال: حدثنا محمد بن جعفر، وحجاج. و«الدارمي» (٧٣٩): قال أخبرنا أبو الوليد الطيالسي، وأبو زيد سعيد بن الربيع. «والبخاري» (١/٦٠) قال: حدثنا أبو الوليد. وفي (٧/١٥٧) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٨/١٩٠) قال: حدثنا عبد الله بن عثمان، قال: أخبرنا عبد الله - ابن المبارك -، و«مسلم» (٥/٦٠) قال: حدثني محمد بن حاتم قال: حدثنا بهز، وفي (٥/٦١) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا النضر بن شميل. وأبوعامر العقدي (ح) وحدثنا محمد بن المثنى، قال: حدثنا وهب بن جرير. و«النسائي» في الكبرى «تحفة الأشراف» (٣٠٤٣) عن محمد بن عبد الأعلى. عن خالد بن الحارث عشرتهم - محمد بن جعفر، وحجاج، والطيالسي، وسعيد بن الربيع، وابن المبارك، وبهز، وابن شميل، والعقدي، ووهب بن جرير وخالد بن الحارث- عن شعبة.\n٤- وأخرجه البخاري (٦/٥٤) قال حدثنا إبراهيم بن موسى. قال: حدثنا هشام. و«مسلم» (٥/٦٠) قال حدثني محمد بن حاتم بن ميمون قال حدثنا الحجاج بن محمد. و«النسائي» في الكبري «تحفة الأشراف» (٣٠٦٠) عن الحسن عن الحسن بن محمد الزعفراني عن حجاج بن محمد كلاهما -هشام، وحجاج-عن ابن جريج.\n٥-وأخرجه الترمذي (٢٠٩٦) قال حدثنا عبد بن حميد قال حدثنا عبد الرحمن بن سعد قال أخبرنا عمرو بن أبي قيس.\nخمستهم - ابن عيينة، والثوري، وشعبة، وابن جريج، وعمرو بن أبي قيس - عن محمد بن المنكدر فذكره.","vol":"2","page":80},{"text":"٥٥٩ - (ت د) جابر بن عبد الله - ﵁ - قال: خرجنا مع رسول الله - ﷺ- حتى جِئنا امرأَة من الأنصار في الأسواف، فجاءتِ المرأةُ بابنتين لها، فقالت: يا رسولَ الله، هاتان ابنتا ثابت بن قيس (١)، قُتِلَ معك يومَ أُحُدٍ، وقد استفاءَ عمُّهما مالَهُما وميراثَهُما كُلَّهُ فَلم يدَعْ لهما مالًا إلا أخذَه، فما ترى يا رسول الله؟ فو اللهِ لا يُنْكَحان أبدًا إلا ولهما مالٌ، قال: فقال رسول الله - ﷺ-: يَقضِي الله في ذلك، قال: ونزلت سورة النساء ﴿يوصيكم الله في أَولادكم ...﴾ الآية، فقال رسول الله صلى لله عليه وسلم: ادعوا لي المرأة وصاحبها، فقال لعمّهما: أعطهما الثلثين، وأعط أمهما الثُّمن، وما بقي فلك. هذه رواية أبي داود.\nوأخرجه أيضًا، أنَّ امرأةَ سعد بن الربيع قالت: يا رسول الله، إنَّ سَعْدًا هلك وترك ابنتين. ⦗٨٤⦘\nوساق نحوه، قال أبو داود: هذا هو الصواب.\nوأخرجه الترمذي قال: جاءت امرأةُ سعد بن الربيع بابنَتيها من سَعْدٍ إلى رسول الله - ﷺ- فقالت: يا رسول الله، هاتان ابنتا سعد بن الربيع، قُتِلَ أَبُوهما معك يوم أُحدٍ شهيدًا، وإن عمَّهُما أَخذ مالهما، فلم يدَعْ لهما مالًا، ولا تُنْكحَان إلا ولهما مالٌ، قال: يَقْضي الله في ذلك، فنزلت آية الميراث، فبعث رسول الله - ﷺ- إلى عمهما، فقال: أعطِ ابنتيْ سعْدٍ- الثلثين، وأعطِ أُمّهما الثُّمن، وما بقي فهو لك (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالأسواف) الأسواف: موضع بالمدينة كان يومئذ معروفًا.\n(استفاءه) أي: أخذه لنفسه، يعني: جعله فيئًا له.\n_________\n(١) قال أبو داود: أخطأ بشر بن المفضل فيه، إنما هما ابنتا سعد بن الربيع، وثابت بن قيس قتل يوم اليمامة وكذا قال الخطابي، ورواية الترمذي وابن ماجة على الصواب.\n(٢) الترمذي رقم (٢٠٩٣) في الفرائض، باب ما جاء في ميراث البنات، وأبو داود رقم (٢٨٩١) في الفرائض، باب ما جاء في ميراث الصلب، وأخرجه ابن ماجة رقم (٢٧٢٠) في الفرائض، باب فرائض الصلب، وإسناده قوي، وحسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٥٢)، و«الترمذي» (٢٠٩٢) قال: حدثنا عبد بن حميد. كلاهما -أحمد، وعبد - عن زكريا بن عدي، قال: أخبرنا عبيد الله بن عمرو..\n٢- وأخرجه «أبو داود» (٢٨٩١) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل. وقال في حديثه «امرأة ثابت بن قيس»\n٣- وأخرجه أبو داود (٢٨٩٢) قال: حدثنا ابن السرح، قال: حدثنا ابن وهب، قال أخبرني داود بن قيس، وغيره من أهل العلم.\n٤- وأخرجه ابن ماجة (٢٧٢٠) قال: حدثنا محمد بن أبي عمر العدني، قال: حدثنا سفيان بن عيينة.\nأربعتهم - عبيد الله، وبشر، وداود، وابن عيينة - عن عبد الله بن محمد بن عقيل، فذكره.","vol":"2","page":83},{"text":"٥٦٠ - (م) عبادة بن الصامت - ﵁ - قال: كان نبي الله - ﷺ- إذا أُنزِلَ عليه كُرِبَ (١) لذلك وتَرَبَّدَ وَجْهُهُ، قال: فَأُنزِلَ عليه ذاتَ يوَمٍ فَلُقِي كذلك، فلما سُرِّيَ عنه، قال: خُذُوا عَنِّي، خُذوا عني، فقد جعل ⦗٨٥⦘ الله لهن سبيلًا (٢)، البكْرُ بالبِكْر، جَلدُ مائةٍ ونفْيُ سَنَةٍ، والثَّيِّبُ بالثَّيِّبِ، جَلدُ مائةٍ والرجم. أخرجه مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تربَّد وجهه): أي تغير حتى صار كلون الرماد، والرَّبدة: لون بين السواد والغبرة.\n(سُرِّيَ عنه) أي: كُشف ما نزل به من شدة الوحي.\n_________\n(١) قال النووي: هو بضم الكاف وكسر الراء، وتربد وجهه: أي علته غبرة و\" الربد \": تغير البياض إلى السواد، وإنما يحصل له ذلك لعظم موقع الوحي، قال الله تعالى: ﴿إنا سنلقي عليك قولًا ثقيلًا﴾ .\n(٢) قال النووي في \" شرح مسلم \": أما قوله ﷺ: \" فقد جعل الله لهن سبيلا \" فأشار إلى قوله تعالى: ﴿فأمسكوهن في البيوت حتى يتوفاهن الموت أو يجعل الله لهن سبيلًا﴾ فبين النبي ﷺ أن هذا هو ذلك السبيل.\nواختلف العلماء في هذه الآية، فقيل: هي محكمة، وهذا الحديث مفسر لها، وقيل: منسوخة بالآية التي في أول سورة النور، وقيل: إن آية النور في البكرين، وهذه الآية في الثيبين، وأجمع العلماء على وجوب جلد الزاني البكر مائة، ورجم المحصن وهو الثيب، ولم يخالف في هذا أحد من أهل القبلة، إلا ما حكى القاضي عياض وغيره عن الخوارج وبعض المعتزلة، كالنظام وأصحابه فإنهم لم يقولوا بالرجم.\nوأما قوله ﵊ \" البكر بالبكر، والثيب بالثيب \" فليس هو على سبيل الاشتراط، بل حد البكر: الجلد والتغريب، سواء زنا ببكر أم بثيب، وحد الثيب: الرجم، سواء زنا بثيب أم ببكر، فهو شبيه بالتقييد الذي يخرج على الغالب.\nواعلم أن المراد بالبكر من الرجال والنساء: من لم يجامع في نكاح صحيح، وهو بالغ عاقل، سواء كان جامع بوطء شبهة أو نكاح فاسد أو غيرهما أم لا، والمراد بالثيب: من جامع في دهره مرة في نكاح صحيح، وهو بالغ عاقل حر، والرجل والمرأة في هذا سواء، وسواء في هذا كله: المسلم والكافر، والرشيد والمحجور عليه لسفه.\n(٣) رقم (١٦٩٠) في الحدود، باب حد الزنى، وأخرجه أحمد ٥ / ٣١٨، وأبو داود رقم (٤٤١٥) في الحدود، باب في الرجم، والترمذي رقم (١٤٣٤) في الحدود، باب ما جاء في الرجم على الثيب، والطبري رقم (٨٨٠٦) و(٨٨٠٧)، والبيهقي ٨ / ٢١٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٥/٣١٣) و«الدارمي» (٢٣٣٣) قال: أخبرنا عمرو بن عون. و«مسلم» ٥/١١٥) قال حدثنا يحيى بن يحيى التميمي (ح) وحدثنا عمرو والناقد و«أبو داود» (٤٤١٦) قال حدثنا وهب بن بقية ومحمد بن الصباح بن سفيان، و«الترمذي» (١٤٣٤) قال حدثنا قتيبة و«النسائي» «في الكبرى» «تحفة الأشراف» (٥٠٨٣) عن قتيبة سبعتهم - أحمد، وعمرو بن عون، ويحيى بن يحيى، وعمرو الناقد، ووهب، وابن الصباح، وقتيبة - عن هشيم قال أخبرنا منصور، هو ابن زاذان.\n٢- وأخرجه أحمد (٥/٣١٧) قال حدثنا عفان قال حدثنا حماد قال أخبرنا قتادة وحميد.\n٣- وأخرجه أحمد (٥/٣١٨) قال حدثنا محمد بن جعفر قال حدثنا سعيد - هو ابن أبي عروبة -وفي (٥/٣٢٠) قال حدثنا محمد بن جعفر قال حدثنا شعبة (ح) وحدثنا حجاج قال سمعت شعبة. وفي (٥/٣٢٠) قال حدثنا عبد الله بن بكر قال حدثنا سعيد. و«الدارمي» (٢٣٣٢) قال أخبرنا بشر بن عمر الزهراني قال حدثنا حماد بن سلمة. و«مسلم» (٥/١١٥) قال حدثنا محمد بن المثنى وابن بشار جميعا عن عبد الأعلى قال حدثنا سعيد (ح) وحدثنا محمد بن المثنى وابن بشار قال حدثنا محمد بن جعفر قال حدثنا شعبة (ح) وحدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثني أبي. وفي (٧/٨٢) قال: حدثنا محمد بن المثني، وقال: حدثنا عبد الأعلى، قال: حدثنا سعيد (ح) وحدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، وقال: حدثنا أبي. و«أبو داود» (٤٤١٥) قال: حدثنا مسدد، قال: حدثنا يحيى، عن سعيد بن أبي عروبة، و«النسائي» في فضائل القران (٥) قال: أخبرنا عمرو بن يزيد، قال: حدثنا سيف ابن عبيد الله، قال: حدثنا سرار، -هو ابن مجشر - عن سعيد، وفي الكبرى «تحفة الأشراف» (٥٠٨٣) عن محمد بن عبد الأعلى، عن يزيد بن زريع، عن سعيد بن أبي عروبة، (ح) وعن شعيب بن يوسف، عن يحيى القطان، عن سعيد بن أبي عروبة، خمستهم - سعيد، وشعبة، وحماد، وهشام، وسرار - عن قتادة.\n٤- وأخرجه النسائي في الكبرى «تحفة الأشراف» (٥٠٨٣) عن أحمد عن حرب الموصلي، عن قاسم بن يزيد الجرمي، عن سفيان، عن سفيان عن يونس بن عبيد.\nأربعتهم - منصور، وقتادة، وحميد، ويونس - عن الحسن، عن حطان بن عبد الله الرقاشي، فذكره.\nأخرجه عبد الله بن أحمد (٥/٣٢٧) قال: -حدثنا شيبان بن أبي شيبة، قال: حدثنا جرير بن حازم، قال: حدثنا الحسن، قال: قال عبادة، فذكره، ليس فيه حطان بن عبد الله الرقاشي.\nوأخرجه ابن ماجة (٢٥٥٠) قال: حدثنا بكر بن خلف أبو بشر، قال: حدثنا يحيى بن سعيد، عن سعيد بن أبي عروبة، عن قتادة، عن يونس بن جبير عن حطان بن عبد الله عن عبادة بن الصامت، فذكره.","vol":"2","page":84},{"text":"٥٦١ - (خ د) ابن عباس - ﵄ - ﴿يا أيها الذين آمنوا ⦗٨٦⦘ لا يَحِلُّ لكم أن تَرثُوا النِّسَاءَ كَرهًا ولا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ ما آتَيْتُمُوهنَّ﴾ [النساء: ١٩] قال: كانوا إذا ماتَ الرجل، كان أولياؤه أحقَّ بامرأَته، إن شاء بعضُهم تزوَّجها، وإن شاءوا زوَّجوها، وإن شاءوا لم يزوِّجوها، فهم أَحقُّ بها من أَهْلِها، فنزلت هذه الآيةُ في ذلك. أخرجه البخاري وأبو داود.\nوفي أخرى لأبي داود، قال: ﴿لا يَحِلُّ لكم أن ترثُوا النساء كرهًا ولا تَعْضُلوهُنَّ لتذهبوا ببعض ما آتيتُموهن إلا أنْ يأتين بفاحِشَةٍ مُبَيِّنَةٍ﴾ وذلك أنَّ الرجل كان يرثُ امرأَةَ ذي قرابته، فيعضِلُها حتَّى تموتَ، أو تَرُدَّ إليه صداقَها، فأحكم الله عن ذلك، ونهى عن ذلك (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تعضلوهن) العضل: قد مَرّ في سورة البقرة.\n_________\n(١) البخاري ٨ / ١٨٥، ١٨٦ في تفسير سورة النساء، باب ﴿لا يحل لكم أن ترثوا النساء كرهًا﴾، وفي الإكراه، باب من الإكراه، وأبو داود رقم (٢٠٨٩) في النكاح، باب قوله تعالى: ﴿لا يحل لكم أن ترثوا النساء كرهًا ولا تعضلوهن﴾، وأخرجه ابن جرير الطبري رقم (٨٨٦٩)، وذكره السيوطي في \" الدر المنثور \" ٢ / ١٣١ وزاد نسبته إلى ابن المنذر والنسائي وابن أبي حاتم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجة البخاري (٦/٥٥) قال: حدثنا محمد بن مقاتل. وفي (٩/٢٧) قال: حدثنا حسن اين منصور. و«أبو داود» (٢٠٨٩) قال: حدثنا أحمد بن منيع. و«النسائي» في الكبرى «تحفة الأشراف» (٦١٠٠) عن أحمد بن حرب.\nأربعتهم - محمد بن مقاتل، وحسين بن منصور، وأحمد بن منيع، وأحمد بن حرب - عن أسباط بن محمد، قال: حدثنا الشيباني سليمان بن فيروز، وعن عكرمة، فذكره.\nقال الشيباني: وحدثني عطاء أبو الحسن السوائي، ولا أظنه إلا ذكره عن ابن عباس -﵄-","vol":"2","page":85},{"text":"٥٦٢ - (د) ابن عباس - ﵄ - قال الله تعالى: ﴿لا تأكلوا أموالكم بينكم بالباطل إلا أن تكون تجارةً عن تراضٍ منكم﴾ [النساء: ٢٩] فكان الرجلُ يَحْرَجُ أن يأكلَ عند أحدٍ من الناس بعد ما نزلت هذه الآية، فنُسِخَ ذلك بالآية الأخرى التي في النور، فقال: ﴿ولا على أَنفسكم أَن تأكلوا من بيوتِكم - إلى قوله - أَشتاتًا﴾ [النور: ٦١] فكان الرَّجل الغنيُّ يدعُو الرَّجُل من أهله إلى طعام، فيقولُ: إني لأجنَحُ أن آكلَ منه - والتَّجَنُّحُ ⦗٨٧⦘: الحرَج - ويقولُ: المسكِينُ أَحقُّ به مني، فأُحِلَّ في ذلك أن يأكلوا مما ذكر اسمُ الله عليه، وأُحلَّ طعامُ أهل الكتاب.\nأخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَحْرَجُ) التَّحَرُّجُ: قد مر أيضًا تفسيره فيها.\n(أجْنح) أي: أرى جناحًا وإثمًا أن آكله.\n(أشْتاتًا): جمع شت، وهم المتفرقون.\n_________\n(١) رقم (٣٧٥٣) في الأطعمة، باب نسخ الضيف يأكل من مال غيره، وفي سنده علي بن الحسين بن واقد، وعلي وأبوه الحسين كلاهما ثقتان، لكنهما يهمان بعض الشيء، فالإسناد محتمل للتحسين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧٥٣)، قال حدثنا أحمد بن محمد المروزي قال حدثني علي بن الحسين بن واقد عن أبيه عن يزيد النحوي، عن عكرمة فذكره.","vol":"2","page":86},{"text":"٥٦٣ - (ت) أم سلمة - ﵂- قالت: قلتُ: يا رسولَ الله، يغزو الرجالُ، ولا تَغزو النساء، وإنما لنا نِصْفُ الميراث؟ فأنزل الله تعالى: ﴿وَلا تَتَمَنَّوْا ما فَضَّلَ الله بهِ بَعضَكُم على بعْضٍ﴾ [النساء: ٣٢] .\nقال مجاهد: وأنزل فيها: ﴿إنَّ المسلمين والمسلمات﴾ [الأحزاب: ٣٥] وكانت أمُّ سلمةَ أَوَّلَ ظعينَةٍ قَدِمت المدينة مهاجرة. أخرجه الترمذي، وقال: هو مُرْسَلٌ (١) . ⦗٨٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظعينة): المرأة، وهي في الأصل: ما دامت في الهودج، ثم صارت تطلق على المرأة وإن لم تكن في هودج.\n_________\n(١) رقم (٣٠٢٥) في التفسير، باب ومن سورة النساء، وأخرجه أحمد ٦ / ٣٢٢، والحاكم ٢ / ٣٠٥، ٣٠٦، وابن جرير رقم (٩٢٤١)، والواحدي في أسباب النزول ص ١١٠، وقال الحاكم بعد روايته: مجاهد عن أم سلمة: هذا حديث على شرط الشيخين، إن كان سمع مجاهد من أم سلمة، ووافقه الذهبي على تصحيحه، وقد رد العلامة أحمد شاكر في تعليقه على الطبري قول الترمذي: \"حديث مرسل \" فقال: إنه جزم بلا دليل، ومجاهد أدرك أم سلمة يقينًا وعاصرها، فإنه ولد ⦗٨٨⦘ سنة ٢١ هـ وأم سلمة ماتت بعد سنة ٦٠ على اليقين، والمعاصرة من الراوي الثقة تحمل على الاتصال إلا أن يكون الراوي مدلسًا، ولم يزعم أحد أن مجاهدًا مدلس، إلا كلمة قالها القطب الحلبي في شرح البخاري، حكاها عنه الحافظ في \" التهذيب \" ١٠ / ٤٤، ثم عقب عليها بقوله: ولم أر من نسبه إلى التدليس، وقال الحافظ في \" الفتح \" أيضًا ٦ / ١٩٤ ردًا على من زعم أن مجاهدًا لم يسمع من عبد الله بن عمرو: لكن سماع مجاهد من عبد الله بن عمرو ثابت، وليس بمدلس، فثبت عندنا اتصال الحديث وصحته والحمد لله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجة أحمد (٦. /٣٢٢)، و«الترمذي» (٣٠٢٢) قال: حدثنا ابن أبي عمر.\nكلاهما - أحمد بن حنبل، وابن أبي عمر قالا: حدثنا سفيان، عن ابن أبي نجيح، عن مجاهد فذكره.\n(*) في رواية ابن أبي عمر: «مجاهد، عن أم سلمة أنها قالت» وزاد في آخره: قال مجاهد فانزل فيها: إن المسلمين والمسلمات وكانت أمل سلمة أول ظعينة قدمت المدينة مهاجرة.\n(*) قال الترمذي: هذا حديث مرسل، ورواه بعضهم عن ابن أبي نجيح، عن مجاهد مرسل، أن أم سلمة قالت كذا وكذا.","vol":"2","page":87},{"text":"٥٦٤ - (خ د) ابن عباس - ﵄ - ﴿وَلِكُلٍّ جَعَلْنَا مَوالِيَ﴾ ورثَة ﴿والَّذين عاقدت أَيمانكم﴾ [النساء: ٣٣] كان المهاجرون لما قَدِمُوا المدينَةَ يرثُ المهاجريُّ الأنصاريَّ، دونَ ذَوِي رَحِمِهِ، للأُخُوَّةِ التي آخَى رسول الله - ﷺ- بينهم، فلما نزلت: ﴿ولكلٍ جعلنا موالي﴾، نسختْها ثم قال: ﴿والذين عَقَدَتْ أَيمانُكُمْ﴾ إلا (١) النَّصْرَ والرِّفادَةَ والنَّصِيحَةَ، وقد ذَهبَ الميراثُ، ويُوصِى له. أخرجه البخاري وأبو داود.\nوفي أخرى لأبي داود قال: ﴿والذين عَاقَدَتْ أَيمانُكم فآتوهم نَصِيبَهُم﴾ كان الرَّجُلُ يُحالِفُ الرَّجُلَ، ليس بيْنَهُما نَسَبٌ، فيرثُ أَحدُهما الآخر، فنَسَخَ ⦗٨٩⦘ ذلك الأنفالُ، فقال: ﴿وأُولو الأرحام بعضُهم أَولى ببعضٍ﴾ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عاقدت أيمانكم) المعاقدة: المعاهدة والميثاق، و«الأيمان» جمع يمين: القسم أو اليد.\n(ذوي رحمه) ذوو الرحم: الأقارب في النسب..\n(الرِّفادة): الإعانة، رفدت الرجل: إذا أعنته، وإذا أعطيته.\n_________\n(١) رواية البخاري في التفسير \" من النصر ... \"، قال الحافظ تعليقًا: كذا وقع فيه، وسقط منه شيء بينه الطبري رقم (٩٢٧٧) في روايته عن أبي كريب، عن أبي أسامة، بهذا الإسناد - أي: إسناد البخاري - ولفظه: ثم قال: والذين عاقدت أيمانكم فآتوهم نصيبهم من النصر، فقوله: من النصر يتعلق بـ \" آتوهم \" لا بـ \" عاقدت \" ولا بـ \" أيمانكم \" وهو وجه الكلام.\n(٢) البخاري ٤ / ٣٨٦ في الكفالة، باب قول الله تعالى: ﴿والذين عاقدت أيمانكم فآتوهم نصيبهم﴾، وفي تفسير سورة النساء، باب ﴿ولكل جعلنا موالي مما ترك الوالدان والأقربون﴾، وفي الفرائض، باب ذوي الأرحام، وأبو داود رقم (٢٩٢٢ و٢٩٢١) في الفرائض، باب نسخ ميراث العقد بميراث الرحم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٦، ١٢٥/٥٥) قال: حدثنا الصلت بن محمد. وفي (٨/١٩٠) قال: حدثني إسحاق بن إبراهيم. و«أبو داود» (٢٩٢٢) قال: حدثنا هارون بن عبد الله. و«النسائي» في الكبرى- تحفة الأشراف - (٥٥٢٣) عن هارون بن عبد الله.\nثلاثتهم - الصلت، وإسحاق، وهارون - قالوا: حدثنا أبو أسامة، قال: حدثني إدريس بن يزيد، قال: حدثنا طلحة بن مصرف، عن سعيد بن جبير فذكره.","vol":"2","page":88},{"text":"٥٦٥ - (د) داود بن الحصين - ﵀ - قال: كنتُ أَقْرَأُ على أم سعْد بنت الربيع - وكانت يتيمَة في حَجْر أَبِي بكر - فقرأتُ: ﴿والذين عَاقَدَت أَيمانُكم﴾ فقالت: لا تقرأ ﴿والذين عاقدت أَيمانكم﴾ إنما نزلت في أبي بكرٍ وابنِهِ عبد الرحمن، حين أبى الإسلامَ، فحلف أبو بكر أن لا يُوَرِّثَهُ، فلما أسْلَمَ أَمَرهُ الله أن يؤتيَه نصيبَه.\nزاد في رواية: فما أَسلم حتى حُمل على الإسلام بالسيف. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٢٣) في الفرائض، باب نسخ ميراث العقد بميراث الرحم، ورجاله ثقات، لكن ابن إسحاق عنعن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٢٣) قال حدثنا أحمد بن حنبل، وعبد العزيز بن يحيى قال أحمد حدثنا محمد ابن سلمة عن ابن إسحاق عن داود بن الحصين، فذكره.","vol":"2","page":89},{"text":"٥٦٦ - (م) أنس بن مالك -﵁ - ﴿إنَّ اللهَ لا يَظْلِم مِثْقَاَل ⦗٩٠⦘ ذَرَّةٍ وإِنْ تكُ حسنةً يُضاعِفْها﴾ [النساء: ٤٠] قال: قال رسول الله - ﷺ-: إن الله لا يظلم مؤمنًا حسنة، يُعطى بها في الدنيا، ويُجزي بها في الآخرة، وَأَمَّا الكافر فيُطْعَمُ بحسناتِ ما عمل بها لله في الدنيا، حتى إذا أفضى إلى الآخرةِ، لم تكُن له حسنةٌ يجزى بها (١) . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مثقال ذرة) الذرة: النملة الصغيرة (٣)، والمثقال: مقدار من الوزن، أي شيء كان، والناس يطلقونه على الدينار خاصة، وليس كذلك.\n_________\n(١) يعني أن الكافر إذا عمل حسنة في الدنيا كأن فك أسيرًا، فإنه يجازى في الدنيا بما فعله من قربة لا تحتاج لنية، وقال النووي في \" شرح مسلم \": أجمع العلماء على أن الكافر الذي مات على كفره، لا ثواب له في الآخرة، ولا يجازى فيها بشيء من عمله في الدنيا متقربًا إلى الله تعالى، وصرح في هذا الحديث: بأنه يطعم في الدنيا بما عمله من الحسنات، أي: بما فعله متقربًا به إلى الله تعالى، مما لا تفتقر صحته إلى النية، كصلة الرحم والصدقة والعتق والضيافة وتسهيل الخيرات ونحوها، وأما المؤمن فيدخر له حسناته وثواب أعماله في الآخرة، ويجزى بها مع ذلك أيضًا في الدنيا، ولا مانع من جزائه في الدنيا والآخرة، وقد ورد الشرع به فيجب اعتقاده.\nوقوله: \" إن الله تعالى لا يظلم مؤمنًا حسنة \" معناه: لا يترك مجازاته بشيء على حسناته، والظلم: يطلق بمعنى النقص، وحقيقة الظلم مستحيلة من الله تعالى، كما سبق بيانه.\nومعنى: أفضى إلى الآخرة، صار إليها، وأما إذا فعل الكافر مثل هذه الحسنات ثم أسلم، فإنه يثاب عليها في الآخرة على المذهب الصحيح.\n(٢) رقم (٢٨٠٨) في صفات المنافقين، باب جزاء المؤمن بحسناته في الدنيا والآخرة.\n(٣) الذرة: هي الوحدة الدقيقة، أدق من الهباءة، تتكون منها الأشياء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: (أخرجه مسلم في المغازي (٣٦: ١٠) عن أبي موسى عن أبي داود عن همام بن يحيى عن قتادة عن أنس بن مالك. تحفة الأشراف (١/٣٦٢/١٤١٨) .","vol":"2","page":89},{"text":"٥٦٧ - (ط) مالك - ﵁ - بلغه، أنَّ عليَّ بن أبي طالب -﵁- قال في الحَكَمَيْنِ اللَّذَيْنِ قال الله فيهما: ﴿وَإِن خِفْتم شِقاق بينهِما ⦗٩١⦘ فابْعَثُوا حَكَمًا من أَهْلِهِ وحكمًا من أهلها إن يُريدا إصلاحًا يُوَفِّقِ اللَّهُ بينهما إن الله كان عليمًا خبيرًا﴾: إنَّ إليهما الفُرقَةَ بينهما والاجتماع. أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شقاق) الشقاق: الخلاف.\n_________\n(١) ٢ / ٥٨٤ في الطلاق، باب ما جاء في الحكمين بلاغًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجة مالك في الموطأ (٣/٢٧٥) بشرح الزرقاني وقال: رواها عبد الرزاق وغيره عن عبيدة السلماني","vol":"2","page":90},{"text":"٥٦٨ - (د) أبو حُرَّةَ الرقاشي - ﵁ - عن عمه أنَّ رسولَ الله - ﷺ- قال: «فإنْ خِفْتُم نُشُوزَهُن فاهجرُوهُنَّ في المضاجع» .\nقال حماد: يعني النكاح. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُشُوزهن) النشوز من المرأة: استعصاؤها على زوجها، وبغضها له،ومن الرجل: إذا ضربها وجفاها.\n_________\n(١) رقم (٢١٤٥) في النكاح، باب في ضرب النساء، وفي سنده علي بن زيد بن جدعان، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود في النكاح (٤٣: ١) عن موسى بن حماد عن علي بن زيد عن أبي حرة الرقاشي تحفة الأشراف (١١/١٤٢/١٥٥٥٨) .","vol":"2","page":91},{"text":"٥٦٩ - (ت د) علي بن أبي طالب - ﵁ - قال: صَنَعَ لنا ابنُ عوفٍ طعامًا، فدَعانا فأكلنَا، وسَقَانَا خَمْرًا قَبْل أن تُحَرَّمَ، فأَخَذَتْ مِنَّا، وَحَضَرتِ الصلاةُ، فقدَّموني، فقرأتُ: ﴿قُلْ يا أَيُّها الكافرون. لا أَعبد ما تعبدُون﴾: ونحن نَعْبُدُ ما تَعْبُدُون، قال: فخَلَّطْتُ، فنزلت: ⦗٩٢⦘ ﴿لا تقْرَبُوا الصَّلاةَ وأنتُم سُكارى حَتَّى تَعلموا ما تقُولونَ﴾ [النساء: ٤٣]، أخرجه الترمذي.\nوأخرجه أبو داود \" أن رجلًا من الأنصار دعاه وعبد الرحمن بن عوف، فسقاهما قبل أن تحرم الخمر، فحضرت الصلاة، فأمهم علي في المغرب فقرأ ﴿قُلْ يا أَيُّها الكافرون﴾ فخَلَّط فيها، فنزلت ﴿لا تقْرَبوا الصلاةَ وأَنْتُمْ سُكارى حَتَّى تَعلموا ما تقُولونَ﴾ \" (١) .\n_________\n(١) الترمذي رقم (٣٠٢٩) في التفسير، باب ومن سورة النساء، وأبو داود رقم (٣٦٧١) في الأشربة، باب تحريم الخمر، وأخرجه ابن جرير الطبري رقم (٩٥٢٤)، وإسناده صحيح، فإن الراوي عند أبي داود والطبري، عن عطاء بن السائب سفيان، وقد سمع منه قبل الاختلاط، وصححه الحاكم ٢ / ٣٠٧، وأقره الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه عبد بن حميد (٨٢) قال: أخبرنا عبد الرحمن بن سعد، قال أخبرنا أبو جعفر الرازي و«أبو داود» (٣٦٧١) قال: حدثنا مسدد، وقال: حدثنا يحيى، عن سفيان. و«الترمذي» (٣٠٢٦) قال: حدثنا عبد بن حميد، قال: حدثنا عبد الرحمن بن سعد، عن أبي جعفر الرازي. و«النسائي» في الكبرى «تحفة الأشراف» (١٠١٧٥) عن عمرو بن علي، وعن ابن مهدي، عن سفيان.\nكلاهما -أبو جعفر، وسفيان - عن عطاء بن السائب، عن أبي عبد الرحمن السلمي، فذكره.","vol":"2","page":91},{"text":"٥٧٠ - (ت) علي بن أبي طالب - ﵁ - قال: ما في القرآن آية أحبُّ إليَّ من هذه الآية: ﴿إنَّ الله لا يغفر أن يُشْرَكَ بِه ويغفِرُ ما دونَ ذلك لمن يشاء﴾ [النساء: ٤٨] . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٤٠) في التفسير، باب ومن سورة النساء، وحسنه مع أن فيه ثويرًا، وهو ابن أبي فاختة وهو ضعيف كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في التفسير (النساء: ٢٥) عن خلاد بن أسلم عن النضربن شميل عن إسرائيل عن ثوير بن أبي فاختة] عن أبيه وقال حسن غريب (٧/٣٧٨،١٠١١٠) تحفة الأشراف.","vol":"2","page":92},{"text":"٥٧١ - (خ م ت د س) ابن عباس - ﵄ - قال: نزلت قوله تعالى ﴿أَطيعوا الله وأَطِيعوا الرسولَ وأُولِي الأمر منكم ...﴾ الآية، [النساء: ٥٩]، في عبد الله بن حُذَافة بن قَيس بن عَدِيّ السهمي، إذ بعثَه رسول الله - ﷺ - في سرية، أخرجه الجماعة إلا الموطأ (١) . ⦗٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السرية): الطائفة من الجيش، يُنفَّذُون إلى بعض الجهات للغزو.\n_________\n(١) البخاري ٨ / ١٩١ في تفسير سورة النساء، باب ﴿أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم﴾ ومسلم ⦗٩٣⦘ رقم (١٨٣٤) في الإمارة، باب وجوب طاعة الأمراء في غير معصية، وأبو داود رقم (٢٦٢٤) في الجهاد، باب في الطاعة، والترمذي رقم (١٦٧٢) في الجهاد، باب ما جاء في الرجل يبعث وحده سرية، والنسائي ٧ / ١٥٤ و١٥٥ في البيعة، باب قوله تعالى ﴿وأولي الأمر منكم﴾، وأخرجه ابن جرير الطبري رقم (٩٨٥٨)، وأحمد رقم (٣١٢٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (٤: ١١) عن صدق بن الفضل، في رواية أبي علي بن السكن «عن سنيد بن داود» بدل «صدقة بن الفضل» - ومسلم في الجهاد - (٦١: ١) عن زهير بن حرب وهاون بن عبد الله وأبو داود فيه (الجهاد ٩٦: ١) عن زهير بن حرب، والترمذي، (الجهاد ٢٩) عن محمد بن يحيى، والنسائي في البيعة (٢٨) وفي السير (الكبرى ٩٦: ١) وفي التفسير (في الكبرى) عن الحسن بن محمد الزعفراني.\nخمستهم عن حجاج بن محمد عن ابن جريج عنه عن يعلى بن مسلم المكي عن سعيد بن جبير عن ابن عباس. وقال حسن صحيح غريب لانعرفه إلا من حديث ابن جريج تحفة الأشراف (٤/٤٥٧ /٥٦٥١) .","vol":"2","page":92},{"text":"٥٧٢ - (خ) ابن عباس - ﵁ - ﴿وما لكم لا تُقَاتِلُونَ في سبيل اللهِ والمستضعفين - إلى قوله - الظَّالِمِ أَهْلُها﴾ [النساء: ٧٥] قال: كنتُ أَنا وأُمِّي من المستضعَفِينَ.\nوفي روايةٍ قال: تلا ابنُ عباسٍ ﴿إلا المستَضعَفِينَ من الرجالِ والنساءِ والوِلْدَانِ﴾ فقال: كنت أنا وأمي ممَّن عَذَرَ اللهُ، أَنا من الولدان، وأمي من النساء. أخرجه البخاري (١) .\n_________\n(١) البخاري ٨ / ١٩٢ في تفسير سورة النساء، باب ﴿وما لكم لا تقاتلون في سبيل الله﴾، وباب ﴿إلا المستضعفين من الرجال والنساء والولدان﴾، وفي الجنائز، باب إذا أسلم الصبي فمات هل يصلى عليه، وهل يعرض الإسلام على الصبي، وقوله \" أنا من الولدان وأمي من النساء \" لم يذكر في البخاري، وقد ذكر الحافظ في \" الفتح \" أن الإسماعيلي أخرجه من طريق إسحاق بن موسى عن ابن عيينة بلفظ: كنت أنا وأمي من المستضعفين، أنا من الولدان، وأمي من النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٥٨) قال حدثني عبد الله بن محمد قال:حدثنا سفيان عن عبيد الله فذكره.","vol":"2","page":93},{"text":"٥٧٣ - (س) ابن عباس - ﵁ - أنَّ عبد الرحمن بن عوفٍ وأصحابًا له أَتَوُا النبي - ﷺ- بمكة، فقالوا: يا رسولَ الله، إنَّا كُنَّا في عِزٍّ، ونحنُ مُشرِكُونَ، فلما آمنَّا صِرْنا أذلَّة، فقال: إِني أُمِرْتُ بالعفوِ، فلا تُقَاتِلوا، فلما حوَّلَه الله إلى المدينة أُمرَ بالقِتال، فكفُّوا، فأنزل الله ⦗٩٤⦘ ﷿ ﴿ألم تَرَ إلى الذين قِيْلَ لَهُمْ كُفُّوا أَيدِيَكُمْ وأَقِيمُوا الصلاةَ﴾ إلى قوله: ﴿ولا تظلمونَ فَتِيلًا﴾ [النساء: ٧٧] .\nأخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتيلًا) الفتيل: ما يكون في شق النواة: وقيل: هو ما يُفْتَلُ بين الإصبعين من الوسخ.\n_________\n(١) ٦ / ٣ في الجهاد، باب وجوب الجهاد، وأخرجه ابن جرير الطبري رقم (٩٩٥١)، والحاكم في المستدرك ٢ / ٣٠٧ وقال: هذا حديث صحيح على شرط البخاري، ولم يخرجاه، ووافقه الذهبي، نقول: وفي سنده الحسين بن واقد، ولم يخرج له البخاري، وإنما خرج له مسلم، وقد وصفه الحافظ بقوله: ثقة، له أوهام، ورواه البيهقي في السنن ٩ / ١١، ورواه ابن كثير في تفسيره ٢ / ٥١٤ من طريق ابن أبي حاتم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢) قال أخبرنا محمد بن علي بن الحسن بن شقيق، قال أنبأنا أبي قال أنبأنا الحسن ابن واقد عن عمرو بن دينار عن عكرمة فذكره.","vol":"2","page":93},{"text":"٥٧٤ - (د س) خارجة بن زيد - ﵁ - قال: سمعتُ زيد بن ثابت في هذا المكان يقُولُ: أنزلت هذه الآية: ﴿ومَنْ يَقْتُلْ مُؤمِنًا مُتَعَمِّدًا فَجَزَاؤه جَهَنَّمُ خالدًا فيها﴾ [النساء: ٩٣] بعد التي في الفُرقان ﴿والَّذِين لا يَدْعُونَ مع الله إلهًا آخر ولا يَقْتُلونَ النَّفْسَ التي حَرَّمَ الله إلا بالحق﴾ بستة أشهر. أخرجه أبو داود والنسائي.\nوفي أخرى للنسائي: «بثمانية أشهر» .\nوفي أخرى له، قال: لما نزلت، أشْفقْنا منها، فنزلت الآية التي في ⦗٩٥⦘ الفرقان: ﴿والَّذِينَ لا يدْعُونَ مع الله إلهًا آخر ...﴾ الآية (١) [الفرقان: ٦٨] .\n_________\n(١) أبو داود رقم (٤٢٧٢) في الفتن، باب تعظيم قتل المؤمن، والنسائي ٧ / ٨٧ و٨٨ في تحريم الدم، باب تعظيم الدم، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٧٢) والنسائي (٧/٨٧) قال: أخبرنا عمرو بن علي.\nكلاهما -أبو داود، وعمرو - عن مسلم بن إبراهيم، قال: حدثنا حماد بن سلمة، عن عبد الرحمن ابن إسحاق، عن أبي الزناد، عن مجالد بن عوف، عن خارجة بن زيد، فذكره.\nوأخرجه النسائي (٧/٨٧) قال: أخبرني محمد بن بشار، عن عبد الوهاب قال: حدثنا محمد بن عمرو، عن موسى بن عقبة، عن أبي الزناد، عن خارجة بن زيد. -ولم يذكر مجالد بن عوف -.\nوأخرجه النسائي (٧/٨٧) قال: أخبرنا محمد بن المثني، قال: حدثنا الأنصاري، قال حدثنا محمد بن عمرو، عن أبي الزناد، عن خارجة بن زيد\n-ولم يذكر موسى بن عقبة، ولا مجالد بن عوف.","vol":"2","page":94},{"text":"٥٧٥ - (خ م د س) سعيد بن جبير - ﵀ - قال: قلت لابن عباسٍ: أَلِمنْ قَتَلَ مؤْمنًا مُتَعَمِّدًا من تَوْبَةٍ؟ قال: لا (١)، فَتَلوْتُ عليه هذه الآية التي في الفرقان ﴿والَّذِينَ لا يدعون مع الله إلهًا آخر ولا يَقْتُلُونَ النَّفْسَ التي حَرَّمَ الله إلّا بالحَقِّ ...﴾ إلى آخر الآية، قال: هذه آية مكية، نسختها آية مدنية ﴿ومن يَقْتُلْ مُؤمِنًا مُتَعَمِّدًا فجزاؤهُ جهنَّم﴾ .\nوفي رواية، قال: اخْتلَفَ أَهْلُ الكُوفَة في قَتْل المؤمن، فرحَلْتُ فِيه إلى ابن عبَّاسٍ، فقال: نزلت في آخر ما نزَل، ولم ينسخها شيء.\nوفي أخرى، قال ابن عباس: نزلت هذه الآية بمكة ﴿والَّذِينَ لا يدعُونَ ⦗٩٦⦘ مَعَ الله إلهًا آخر﴾ - إلى قوله -: ﴿مُهَانًا﴾ فقال المشركون: وما يغني عنا الإسلامُ وقد عدَلنا باللهِ، وقد قتلنا النَّفْسَ التي حرَّم الله، وأتينا الفواحش، فأنزل الله ﷿ ﴿إلا مَنْ تَابَ وآمن وعَمِل عملًا صالحًا﴾ ... إلى آخر الآية [الفرقان: ٧٠] .\nزاد في رواية: فأمَّا من دخل في الإسلام وعَقَلهُ، ثم قتل، فلا توبة له. هذه روايات البخاري ومسلم، ولهما روايات أُخر بنحو هذه.\nوأخرجه أبو داود: أنَّ سعيد بن جبير سأل ابن عباسٍ؟ فقال: لما نزلت الآية التي في الفرقان - وذكر الحديث - نحو الرواية الأولى.\nوله في أخرى: قال في هذه القصة: في الذين لا يدعون مع الله إلهًا آخرَ: أَهل الشرك، قال: ونزل ﴿يا عِبَادِيَ الذين أَسرفوا على أَنفسهم﴾ [الزمر: ٥٣] .\nوفي أخرى، قال: ﴿ومن يقتل مؤمنًا متعمِّدًا﴾ ما نسخها شيء.\nوأخرجه النسائي مثل الرواية الأولى من روايات البخاري ومسلم.\nوفي أخرى لهما وله، قال سعيد: أمرني عبد الرحمن بن أبْزَى أنْ أسأل ابن عباسٍ عن هاتين الآيتين؟ ﴿ومن يقتل مؤمنًا متعمدًا فجزاؤه جهنم﴾ فسألته، فقال: لم ينسخها شيء، وعن هذه الآية ﴿والذين لا يدعون مع الله إلهًا آخر ولا يقتلون النفس التي حَرَّم الله إلا بالحق﴾ قال: نزلت في أهل ⦗٩٧⦘ الشرك (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عدلنا بالله): أشركنا به، والعدل: الميل (٣) .\n(الفواحش) جمع فاحشة، وهي المعصية، وقيل: الزنا خاصة، والأصل فيها: الشيء المستقبح بين الناس.\n_________\n(١) قال النووي: قوله: لا، أي: لا توبة له، واحتج بقوله تعالى: ﴿ومن يقتل مؤمنًا متعمدًا فجزاؤه جهنم خالدًا فيها﴾ . هذا هو المشهور عن ابن عباس، وروي عنه: أن له توبة، وجواز المغفرة له، لقوله تعالى: ﴿ومن يعمل سوءًا أو يظلم نفسه ثم يستغفر الله يجد الله غفورًا رحيمًا﴾ [النساء: ١١٠] فهذه الرواية الثانية: هي مذهب جميع أهل السنة والصحابة والتابعين ومن بعدهم، وما روي عن بعض السلف مما يخالف هذا، محمول على التغليظ والتحذير من القتل، والتأكيد في المنع منه، وليس في هذه الآية - التي احتج بها ابن عباس - تصريح بأنه يخلد في النار، وإنما فيها جزاؤه، ولا يلزم منه أنه يجازى.\nنقول: إن باب التوبة لم يغلق دون كل عاص، بل هو مفتوح لكل من قصده ورام الدخول فيه، وإذا كان الشرك – وهو أعظم الذنوب وأشدها – تمحوه التوبة إلى الله تعالى، ويقبل من صاحبه الخروج منه، والدخول في باب التوبة، فكيف بما دونه من المعاصي التي من جملتها القتل عمدًا؟!\n(٢) البخاري ٧ / ١٢٧ في فضائل أصحاب النبي ﷺ، باب ما لقي النبي ﷺ وأصحابه من المشركين بمكة، وفي تفسير سورة النساء، باب ﴿ومن يقتل مؤمنًا متعمدًا فجزاؤه جهنم﴾، وفي تفسير سورة الفرقان، ﴿والذين لا يدعون مع الله إلهًا آخر﴾، وباب ﴿يضاعف له العذاب يوم القيامة ويخلد فيه مهانًا﴾، وباب ﴿إلا من تاب وآمن وعمل عملًا صالحًا﴾، ومسلم رقم (٣٠٢٣) في التفسير، وأبو داود رقم (٤٢٧٣ و٤٢٧٤ و٤٢٧٥) في الفتن، باب تعظيم قتل المؤمن، والنسائي ٧ / ٨٥ و٨٦ في تحريم الدم، باب تعظيم الدم.\n(٣) والعدل: المعادل والمساوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٥٧) قال حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير وفي (٦/١٣٨) قال حدثنا آدم قال حدثنا شعبة وفي (٦/١٣٨) قال حدثنا سعد بن حفص، قال: حدثنا شيبان. وفي (٦/١٣٩) قال: حدثنا عبدان، قال: أخبرنا أبي، عن شعبة، و«مسلم» (٨/٢٤٢) قال: حدثنا محمد ابن المثني، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثني هارون ابن عبد الله، قال: حدثنا أبو النضر هاشم بن القاسم الليثي، قال: حدثنا أبو معاوية - يعني شيبان -، و«أبو داود» (٤٢٧٣) قال: حدثنا يوسف بن موسى قال: حدثنا جرير، و«النسائي» (٧/٨٦) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد، قال: حدثنا شعبة.\nثلاثتهم - جرير بن عبد الحميد، وشعبة، وشيبان أبو معاوية -عن منصور بن المعتمر.\n٢- وأخرجه البخاري (٦/٥٩) قال: حدثنا آدم بن أبي إياس، قال: حدثنا شعبة. وفي (٦/١٣٨) قال: حدثنا محمد بن بشار، قال: حدثنا غندر، وقال: حدثنا شعبة. و«مسلم» (٨/٢٤١) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي، قال: حدثنا شعبة. (ح) وحدثنا محمد بن المثني، وابن بشار، قالا: حدثنا محمد بن جعفر. (ح) وحدثنا ابن إبراهيم، قال: أخبرنا النضر، قالا جميعا: حدثنا شعبة. و«أبو داود» (٤٢٧٥) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. و«النسائى» (٧/٨٥) قال: أخبرني أزهر بن جميل البصري، قال: حدثا خالد بن الحارث، قال: حدثنا شعبة. كلاهما -شعبة، وسفيان - عن المغيرة بن النعمان.\n٣- وأخرجه البخاري (٦/١٥٧) قال: حدثني إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف. و«مسلم» (١/٧٩) قال: حدثني محمد بن حاتم بن ميمون، وإبراهيم بن دينا، قال: حدثا حجاج- وهو ابن محمد -و«أبو داود» (٤٢٧٤) قال: حدثنا أحمد بن إبراهيم، قال: حدثنا حجاج و«النسائي (٧/٨٦) قال: أخبرنا الحسن بن محمد الزعفراني قال: ثنا حجاج بن محمد. كلاهما - هشام بن يوسف، وججاج - عن ابن جريج، قال: أخبرني يعلى بن مسلم.\n٤- وأخرجه البخاري (٦/١٣٨) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف. و«مسلم» (٨/٢٤٢) قال: حدثني عبد الله بن هاشم، وعبد الرحمن بن بشر العبدي، قالا: حدثني يحيى - وهو ابن سعيد القطان - و«النسائي» (٧/٨٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي الكبرى «تحفة الأشراف» (٥٥٩٩) عن الحسن بن محمد، عن حجاج بن محمد. ثلاثتهم - هشام، ويحيى، وحجاج - عن ابن جريج، قال: حدثني القاسم بن أبي بزة.\n٥-وأخرجه النسائى (٧/٨٦) قال: أخبرنا حاجب بن سليمان المنبجي قال: حدثنا ابن أبي رواد، قال: حدثنا ابن جريج، عن عبد الأعلى الثعلبي.\nخمستهم - منصور، والمغيرة، ويعلي بن مسلم، والقاسم، وعبد الأعلى - عن سعيد بن حبير، فذكره.\n(*) في رواية جريرعن منصور قال: حدثني سعيد بن جبير، أو قال حدثني الحكم عن سعيد بن جبير.","vol":"2","page":95},{"text":"٥٧٦ - (ت س) ابن عباس - ﵄ - سُئِل عَمَّنْ قَتَلَ مؤمنًا متعمِّدًا، ثم تاب وآمن، وعملَ صالحًا، ثم اهتدى؟ فقال ابن عباس: فأَنَّى له بالتوبة؟ سمعتُ نبيَّكم - ﷺ- يقول: «يجيءُ المقتول متعلقًا بالقاتل، تشخُبُ أَودَاجُهُ دمًا، فيقول: أي رَبِّ، سَلْ هذا فيمَ قَتلَني؟» ثم قال: «واللهِ، لقد أنزلها الله، ثم ما نسخها» . هذه رواية النسائي.\nوفي رواية له أيضًا وللترمذي: أَنَّ ابنَ عباس قال: قال رسول الله - ﷺ-: «يجيء المقتول بالقاتِل يوم القيامةِ، ناصيتُه ورأسُه بيده، وأوداجُهُ ⦗٩٨⦘ تشْخُبُ دمًا، يقول: يا ربِّ، قَتَلَني هذا، حتى يدْنِيَهُ من العرشِ، قال: فذكروا لابن عبَّاسٍ التَّوْبَةَ، فَتَلا هذه الآية: ﴿وَمَن يقْتُلْ مؤمِنًا مُتَعَمِّدًا﴾ قال: ما نُسِخَتْ هذه الآية، ولا بُدِّلَتْ، وأَنَّى له التوبة (١)؟ !» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تشخب ناصيته) أي: تسيل، والناصية: شعر مقدم الرأس.\n_________\n(١) الترمذي رقم (٣٠٣٢) في التفسير، باب ومن سورة النساء، والنسائي ٧ / ٨٥ و٨٧ في تحريم الدم، باب تعظيم الدم، وإسناده قوي. وقال الترمذي: حديث حسن صحيح، وأخرجه أحمد رقم (٢١٤٢) و(٢٦٨٣)، والطبري رقم (١٠١٨٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٠٢٩) قال حدثنا الحسن بن محمد الزعفراني. و«النسائى» ٧/٨٧ قال: أخبرنا محمد بن رافع كلاهما - الحسن، ومحمد رافع - قالا: حدثنا شبابة بن سوار قال: حدثنا ورقاء بن عمر عن عمرو دينار فذكره.","vol":"2","page":97},{"text":"٥٧٧ - (د) أبو مجلزٍ (١) - ﵀ - في قوله تعالى: ﴿ومنْ يقْتُلْ مؤمِنًا مُتَعَمِّدًا فجزاؤه جَهَنَّمُ﴾ قال: هي جزاؤه، فإن شاءَ الله أن يتجاوزَ عن جزائِهِ فَعَلَ. أخرجه أبو داود (٢) .\n_________\n(١) هو لاحق بن حميد بن سعيد، ويقال: شعبة بن خالد بن كثير بن حبيش بن عبد الله السدوسي البصري، روى عن أبي موسى الأشعري والحسن بن علي وعمران بن حصين، وسمرة بن جندب، وابن عباس وغيرهم. وثقه ابن سعد، وأبو زرعة، وابن خراش، والعجلي، وأخرج له الجماعة مات سنة ست. وقيل: تسع ومائة.\n(٢) رقم (٤٢٧٦) في الفتن، باب تعظيم قتل المؤمن، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٧٦) قال حدثنا أحمد بن يونس ثنا أبو شهاب عن سليمان التيمي عن أبي مجلز فذكره.","vol":"2","page":98},{"text":"٥٧٨ - (خ م ت د) ابن عباس - ﵄ - قال: لَقِيَ ناسٌ من المُسلِمِينَ رجلًا في غُنَيْمَةٍ له، فقال: السَّلام عليكم، فأخذُوه فَقَتَلُوه، وأَخَذُوا تلك الغُنَيْمَة، فنزلت: ﴿ولا تَقُولُوا لمنْ أَلْقَى إليْكُمُ السَّلَم (١) لَسْتَ مؤمنًا﴾ ⦗٩٩⦘ وقرأها ابن عباس: السلامَ. هذا لفظ البخاري ومسلم.\nولفظ الترمذي قال: مَرَّ رجلٌ من بني سُلَيْم على نَفَرٍ من أَصحاب رسول الله - ﷺ- \" ومَعَهُ غَنَمٌ له، فَسَلَّمَ علَيْهِم، فقَالوا: ما سَلَّمَ عليكم إلا ليتَعَوَّذَ مِنْكُم، فقاموا فَقَتلُوه، وأَخَذوا غنمَهُ، فأَتوا بها رسولَ الله - ﷺ-، فأنزل الله الآية.\nوفي رواية أبي داود نحوٌ من لفظ البخاري ومسلم إلا أنه لم يذكر: وقرأ ابن عباس: السلام (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليتعوذ) التعوذ: الالتجاء والاحتماء.\n_________\n(١) في الأصل والمطبوع \" السلام \" والتصحيح من صحيح مسلم، وهي قراءة نافع، وابن عامر، وحمزة، وخلف، وجبلة عن المفضل، عن عاصم، وهي بفتح السين واللام من غير ألف من الاستسلام، وقرأ ابن كثير، وأبو ⦗٩٩⦘ عمرو، وأبو بكر، وحفص عن عاصم والكسائي \" السلام \" بالألف مع فتح السين، قال الزجاج: يجوز أن يكون بمعنى التسليم، ويجوز أن يكون بمعنى الاستسلام، راجع \" زاد المسير \" ٢ / ١٧٢ طبع المكتب الإسلامي.\n(٢) البخاري ٨ /١٩٤ في تفسير سورة النساء، باب ﴿ولا تقولوا لمن ألقى إليكم السلام لست مؤمنًا﴾، ومسلم رقم (٣٠٢٥) في التفسير، والترمذي رقم (٣٠٣٣) في التفسير، باب ومن سورة النساء، وأبو داود رقم (٣٩٧٤) في الحروف والقراءات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٥٩) قال حدثني علي بن عبد الله، و«مسلم» (٨/٢٤٣) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، وأحمد بن عبدة الضبي. و«أبو داود» (٣٩٧٤) قال: حدثنا محمد بن عيسى. و«النسائي» في الكبرى «تحفة الأشراف» (٥٩٤٠) عن محمد بن عبد الله ابن يزيد.\nستتهم - علي، وأبو بكر، وإسحاق، أحمد بن عبدة، ومحمد بن عيسى، ومحمد بن عبد الله - عن عن سفيان، عن عمرو بن دينار، عن عطاء، فذكره.","vol":"2","page":98},{"text":"٥٧٩ - (خ) ابن عباس - ﵄ - قال: قال النبي - ﷺ- للمقداد: «إذا كان رجلٌ مؤمن يُخْفِي إيمانه مَعَ قَوْمٍ كفارٍ فَأَظْهَرَ إِيمانَهُ، فَقَتَلْتَهُ، فكذلك كنت أنت تُخفي إيمانك بمكة من قَبلُ» . أخرجه البخاري (١) .\n_________\n(١) ١٢ / ١٦٨ في الديات، باب أول كتاب الديات، وقال حبيب بن أبي عمرة عن سعيد عن ابن عباس تعليقًا، قال الحافظ: وهذا التعليق وصله البزار والدارقطني في \" الأفراد \" والطبراني في \" الكبير \" من رواية أبي بكر بن علي بن عطاء بن مقدم والد محمد بن أبي بكر المقدمي عن حبيب، وفي أوله: بعث رسول الله ﷺ سرية فيها ⦗١٠٠⦘ المقداد، فلما أتوهم وجدوهم تفرقوا، وفيهم رجل له مال كثير لم يبرح، فقال: أشهد أن لا إله إلا الله، فأهوى إليه المقداد فقتله ... الحديث، وفيه: فذكروا ذلك لرسول الله ﷺ، فقال: يا مقداد قتلت رجلًا قال: لا إله إلا الله، فكيف لك بـ \" لا إله إلا الله \" فأنزل الله ﴿يا أيها الذين آمنوا إذا ضربتم في سبيل الله فتبينوا ...﴾ الآية، فقال النبي ﷺ للمقداد: كان رجلًا مؤمنًا يخفي إيمانه ... قال الدارقطني: تفرد به حبيب، وتفرد به أبو بكر عنه، قلت – القائل الحافظ -: قد تابع أبا بكر سفيان الثوري لكنه أرسله، أخرجه ابن أبي شيبة عن وكيع عنه، وأخرجه الطبري من طريق أبي إسحاق الفزاري عن الثوري كذلك، ولفظ وكيع بسنده عن سعيد بن جبير: خرج المقداد بن الأسود في سرية ... فذكر الحديث مختصرًا إلى قوله: فنزلت، ولم يذكر الخبر المعلق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (١٢/١٩٤) قال: وقال حبيب بن أبي عمرة عن سعيد عن ابن عباس فذكره.","vol":"2","page":99},{"text":"٥٨٠ - (خ ت) ابن عباس - ﵄ - قال: ﴿لا يَسْتَوِي القَاعِدُونَ مِنَ المُؤْمِنِينَ﴾ [النساء: ٩٥] عَنْ بَدْرٍ والخارجون إليها.\nهذه رواية البخاري.\nوزاد الترمذي: لما نزلت غزوةُ بدرٍ، قال عبد بن جَحْشٍ (١)، وابن أُمِّ مكتومٍ: إِنَّا أعمَيَان يا رسولَ الله، فهل لنا رُخْصةٌ؟ فنزلت: ﴿لا يستوي القاعدون من المؤمنين غيرُ أولي الضَّرَرِ﴾ و﴿فَضَّلَ الله المجاهدين على القاعدين درجةً﴾ فهؤلاء القاعدون غير أولي الضَّرَرِ، ﴿وفَضَّلَ الله المجاهدين على القاعدين أجرًا عظيمًا. درجاتٍ منه﴾ على القاعدين من المؤمنين غير أولي الضرر (٢) .\n_________\n(١) عبد بن جحش، بدون إضافة، أبو أحمد، وكان أعمى، وهو مشهور بكنيته، وهو أخو عبد الله بن جحش، كما حققه العلماء، كالحافظ ابن حجر العسقلاني، والعيني، وغيرهما.\n(٢) البخاري ٧ / ٢٢٦ في المغازي، باب قول الله تعالى ﴿إذ تستغيثون ربكم فاستجاب لكم﴾، وفي تفسير سورة النساء، باب ﴿لا يستوي القاعدون من المؤمنين والمجاهدون في سبيل الله﴾، والترمذي رقم (٣٠٣٥) في التفسير، باب ومن سورة النساء، وحسنه، وقوله في الحديث: فهولاء القاعدون غير أولي الضرر ... إلى آخره، مدرج في الخبر. قال الحافظ ابن حجر في \" الفتح \" ٨ / ١٩٧: هو من كلام ابن جريج، بينه الطبري فأخرج من طريق حجاج نحو ما أخرجه الترمذي إلى قوله \" درجة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٩٣، ٦/٦٠) قال حدثني إبراهيم بن موسى قال أخبرنا هشام وفي (٦/٦٠) قال حدثني إسحاق قال أخبرنا عبد الرزاق، و«الترمذي» (٣٠٣٢) قال: حدثنا الحسن بن محمد الزعفراني قال حدثنا الحجاج بن محمد.\nثلاثتهم - هشام، وعبد الرزاق، والحجاج - عن ابن جريج قال أخبرني عبد الكريم أنه سمع مقسما مولى عبد الله بن الحارث فذكره.","vol":"2","page":100},{"text":"٥٨١ - (خ ت د س) زيد بن ثابت - ﵁ - أن رسول الله ⦗١٠١⦘ أَمْلى عَليَّ: ﴿لا يستوي القاعدُون من المؤمنين والمجاهدون في سبيل الله﴾ فجاءه ابنُ أُم مكتومٍ - وهو يُمِلُّها عَليَّ فقال: واللهِ يا رسولَ اللهِ، لو أَستطيعُ الجهادَ لجاهدتُ - وكان أَعمى - فأنزل الله ﷿ على رسول الله ﷺ - وفخِذُهُ على فَخِذِي - فثَقُلَتْ علَيَّ، حَتَّى خِفْتُ أَن تُرَضَّ فَخِذِي، ثُمَّ سُرِّيَ عنه، فأنزل الله ﷿: ﴿غيرُ أُولِي الضَّرَرِ﴾ .\nأخرجه البخاري والترمذي والنسائي.\nوفي رواية أبي داود قال: كنتُ إلى جَنبِ رسول الله ﷺ فَغَشِيَتْهُ السَّكِينةُ، فَوَقَعَتْ فَخِذُ رسولِ الله ﷺ على فخذي، فما وجدت ثقل شيء أثقل من فخذ رسول الله ﷺ، ثم سُرِّيَ عنه، فقال لي: «اكتُبْ»، فكَتَبْتُ في كَتِفٍ: ﴿لا يسْتَوِي القَاعِدُونَ ...﴾ إلى آخر الآية. فقام ابن أم مَكْتُومٍ - وكان رجلًا أَعمى - لمَّا سمع فضيلة المجاهدين، فقال: يا رسول الله، فكيف بمن لا يستَطيع الجهاد من المؤمنين؟ فلمَّا قَضَى كلامَه غَشِيَتْ رسولَ الله ﷺ السَّكِينَةُ، فوَقعَتْ فَخِذُهُ على فخذي، ووجدتُ من ثِقلِها في المرة الثانية كما وجدتُ في المرة الأولى، ثم سُرِّيَ عن رسول الله ﷺ فقال:: اقرأ يا زيدُ، فقَرأْتُ: ﴿لا يستوي القاعدون من المؤمنين﴾ فقال رسول الله ﷺ: ﴿غَيْرُ أُولِي الضَّرَرِ ...﴾ الآية كلها، قال زيد: أنزلَها اللَّهُ وَحْدَها، فَألْحَقَها: «والذي نفسي بيده، لَكَأَنِّي أَنظُرُ إِلى مُلْحَقِها عِنْدَ صَدْعٍ في كَتِفٍ» (١) . ⦗١٠٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يرض) الرَّضُّ: شبه الدَّقِّ والكسر من غير إبانة.\n(السكينة) فعيلة من السكون، والمراد بها: ما كان يأخذه ﷺ عند الوحي من ذلك.\n(كتف) الكتف: عظم كتف الشاة العريض.\n_________\n(١) البخاري ٦ / ٣٤ في الجهاد، باب قول الله تعالى ﴿لا يستوي القاعدون من المؤمنين غير أولي الضرر﴾، وفي تفسير سورة النساء، باب ﴿لا يستوي القاعدون من المؤمنين والمجاهدون في سبيل الله﴾ ⦗١٠٢⦘، والترمذي رقم (٣٠٣٦) في التفسير، باب ومن سورة النساء، وأبو داود رقم (٢٥٠٧) في الجهاد، باب الرخصة في القعود من العذر، وإسناده حسن. والنسائي ٦ / ٩ و١٠ في الجهاد، باب فضل المجاهدين على القاعدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٨٤) قال: حدثنا يعقوب - ابن إبراهيم. و«البخاري» (٤/٣٠) قال: حدثنا عبد العزيز بن عبد الله، وفي (٦/٥٩) قال: حدثنا إسماعيل بن عبد الله. و«الترمذي» (٣٠٣٣) قال: حدثنا عبد بن حميد، قال: حدثنا يعقوب بن إبراهيم بن سعد. و«النسائي» (٦/٩) قال: أخبرنا محمد بن يحيى بن عبد الله، قال: حدثنا يعقوب بن إبراهيم بن سعد، ثلاثتهم - يعقوب، وعبد العزيز إسماعيل قالوا: حدثنا إبراهيم بن سعد عن صالح بن كيسان.\n٢- وأخرجه النسائى (٦/٩) قال: أخبرنا محمد بن عبد الله بن يزيع قال: حدثنا بشر- يعني ابن الفضل - قال: أنبأنِا عبد الرحمن بن إسحاق.\nكلاهما - صالح بن كيسان، وعبد الرحمن - عن الزهري، عن سهل بن سعد، عن مروان بن الحكم فذكره.","vol":"2","page":100},{"text":"٥٨٢ - (خ م ت س) البراء بن عازب﵄- قال: لما نزلت ﴿لا يستوي القاعدون من المؤمنين﴾ دَعَا رَسُولُ اللهِ ﷺ زَيْدًا، فجاءَ بِكَتِفٍ، وكتبها، وشكا ابنُ أمِّ مكتوم ضرارته، فنزلت ﴿لا يستوي القاعدُونَ من المؤمنين غير أُولي الضرر﴾ .\nوفي أخرى قال: لما نزلت ﴿لا يستوي القاعدون من المؤمنين﴾ قال رسولُ الله ﷺ: «ادْعُوا فُلانًا، فجاءه، ومعه الدواةُ واللوح أَو الكتف»، فقال: اكتُبْ ﴿لا يستوي القاعدون من المؤمنين والمجاهدون في سبيل الله﴾ وخَلْفَ النبيِّ ﷺ ابنُ أمِّ مكتوم، فقال: يا رسول الله، أنا ضريرٌ، فنزلت مكانها ﴿لا يستوي القاعدون من المؤمنين غير أُولي الضرر والمجاهدون في سبيل الله﴾، هذه رواية البخاري ومسلم.\nوفي رواية الترمذي: أنَّ رسول الله ﷺ قال: «ائتُوني بالكتف - أو اللوح-» ⦗١٠٣⦘ فَكَتَبَ (١) ﴿لا يستوي القاعدون من المؤمنين﴾ وعمرو بنُ أمِّ مكتومٍ خلْفَ ظهره، فقال: هل لي رخصةٌ؟ فنزَلت ﴿غَير أُولي الضَّرَرِ﴾ .\nوفي أخرى له وللنسائي بنحوها، قال: لما نزلت ﴿لا يستوي القاعدون من المؤمنين﴾ جاء عمرو بن أم مكتوم إلى النبي ﷺ - وكان ضَريرَ البَصَرِ - فقال: يا رسول الله، ما تأمُرُنِي؟ إني ضرير البصر، فأنزل الله ﴿غير أُولي الضَّرَرِ﴾ فقال النبي ﷺ: «ائتوني بالكتف والدواة، أو اللوح والدواة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضرارته) الضرارة هاهنا: العمى.\n_________\n(١) يعني: أمر بالكتابة، كما هو مصرح به في غير هذه الرواية.\n(٢) البخاري ٦ / ٣٤ في الجهاد، باب قول الله تعالى ﴿لا يستوي القاعدون من المؤمنين غير أولي الضرر﴾، وفي تفسير سورة النساء، باب ﴿لا يستوي القاعدون من المؤمنين والمجاهدون﴾، وفي فضائل القرآن، باب كاتب النبي ﷺ، ومسلم رقم (١٨٩٨) في الإمارة، باب سقوط فرض الجهاد عن المعذورين، والترمذي رقم (١٦٧٠) في الجهاد، باب ما جاء في الرخصة لأهل العذر في القعود، ورقم (٣٠٣٤) في التفسير، باب ومن سورة النساء، والنسائي ٦ / ١٠ في الجهاد، باب فضل المجاهدين على القاعدين، وأخرجه الطبري رقم (١٠٢٢٣)، وابن حبان رقم (٤٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٩٩، ٢٨٢) قال حدثنا محمد بن جعفر وفي (٤/٢٨٤) قال حدثنا عفان وفي (٤/٢٩٩) قال حدثنا عبد الرحمن، و«الدارمي» (٢٤٢٥) قال: أخبرنا أبو الوليد. و«البخاري» (٤/٣٠) قال: حدثنا أبو الوليد. وفي (٦/٦٠) قال: حدثنا حفص بن عمر. و«مسلم» (٦/٤٣) قال: حدثنا محمد بن المثني، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر..\nخمستهم - ابن جعفر، وعفان، وعبد الرحمن، وأبو الوليد، وحفص - عن شعبة.\n٢- وأخرجه أحمد (٤/٢٩٩٢٩٠)، والترمذي (٣٠٣١) قال: حدثنا محمود بن غيلان. كلاهما - أحمد، ومحمود - قالا: حدثنا وكيع، عن سفيان الثوري.\n٣- وأخرجه أحمد (٤/٣٠١) قال: حدثنا هاشم بن القاسم، قال: حدثنا زهير.\n٤- وأخرجه البخاري (٦/٦٠) قال: حدثنا محمد بن يوسف. وفي (٦/٢٢٧) قال: حدثنا عبيد الله بن موسى. كلاهما - محمد، وعبيد الله - عن إسرائيل.\n٥- وأخرجه مسلم (٦/٤٣) قال: حدثنا أبو كريب، وقال: حدثنا ابن بشر، عن مسعر.\n٦-وأخرجه الترمذي (١٦٧٠)، والنسائي (٦/١٠) قال الترمذي: حدثنا، وقال النسائى: أخبرنا نصر ابن على، قال: حدثنا معتمر بن سليمان، عن أبيه..\n٧-وأخرجه النسائي (٦/١٠) قال: أخبرنا محمد بن عبيد، قال: حدثنا أبو بكر بن عياش.\nسبعتهم -شعبة، وسفيان، وزهير، وإسرائيل، ومسعر، وسليمان التيمي، وأبو بكر بن عياش - عن أبي أسحاق فذكره.","vol":"2","page":102},{"text":"٥٨٣ - (خ) محمد بن عبد الرحمن [وهو أبو الأسود من تَبَع التابعين]- ﵀ - قال: قُطعَ على أَهل المدينةِ بَعْثٌ فَاكْتُتِبْتُ فيه، فلقيتُ عِكْرِمةَ موْلى ابن عباسٍ فأخبرتُهُ، فنهاني عن ذلك أَشدّ النهي، ثم قال: أَخبرني ابنُ عباسٍ - ﵄- أنَّ ناسًا من المسلمين كانوا مع المشركين، يُكَثِّرُونَ سوادَ المشركِينَ على عهد رسولِ الله ﷺ: يأتي ⦗١٠٤⦘ السَّهْمُ يُرْمَى به، فيُصيبُ أَحَدَهُمْ فيقتُله، أو يُضْرَبُ فَيُقتَلُ، فأنزل اللهُ ﴿إنَّ الذين تَوَفَّاهُم الملائِكةُ ظالمِي أَنْفُسِهم ...﴾ [النساء: ٩٧] . أَخرجه البخاري (١) .\n_________\n(١) ٨ / ١٩٧، ١٩٨ في تفسير سورة النساء، باب ﴿إن الذين توفاهم الملائكة ظالمي أنفسهم﴾، وفي الفتن، باب من كره أن يكثر سواد الفتن والظلم، وأخرج الطبري رقم (١٠٢٦٠) من حديث عمرو بن دينار، عن عكرمة، عن ابن عباس قال: كان قوم من أهل مكة أسلموا فكانوا يستخفون بالإسلام فأخرجهم المشركون يوم بدر معهم، فأصيب بعضهم، فقال المسلمون: كان أصحابنا هؤلاء مسلمين، وأكرهوا فاستغفروا لهم، فنزلت ﴿إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيم كنتم ...﴾ الآية، قال: فكتب إلى من بقي بمكة من المسلمين بهذه الآية: لا عذر لهم، قال: فخرجوا، فلحقهم المشركون، فأعطوهم الفتنة، فنزلت ﴿ومن الناس من يقول آمنا بالله فإذا أوذي في الله ...﴾ الآية، فكتب المسلمون إليهم بذلك، فحزنوا وأيسوا من كل خير، ثم نزلت فيهم ﴿إن ربك للذين هاجروا من بعد ما فتنوا ثم جاهدوا وصبروا إن ربك من بعدها لغفور رحيم﴾ فكتبوا إليهم بذلك: إن الله قد جعل لكم مخرجًا فخرجوا فأدركهم المشركون فقاتلوهم حتى نجا من نجا وقتل من قتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجة البخاري (٦/، ٦٠ ٩/٦٥) و«النسائي» في الكبرى «تحفة الأشراف» (٦٢١٠) عن زكريا بن يحيى عن إسحاق بن إبراهيم كلاهما -البخاري وإسحاق بن إبراهيم - عن عبد الله بن يزيد المقرئ قال: حدثنا حيوة وغيره قالا حدثنا محمد عبد الرحمن أبو الأسود فذكره.","vol":"2","page":103},{"text":"٥٨٤ - (خ) ابن عباس - ﵄ -: ﴿إنْ كَانَ بِكمْ أَذَى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَى﴾ [النساء: ١٠٢] قال عبد الرحمن بن عوف: وكان جريحًا، أخرجه البخاري (١) .\n_________\n(١) ٨ / ١٩٩ في تفسير سورة النساء، باب قول الله تعالى ﴿ولا جناح عليكم إن كان بكم أذى من مطر ...﴾ الآية، وقوله: \" وكان جريحًا \" أي: فنزلت الآية فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٦١) قال حدثنا محمد بن مقاتل أبو الحسن و«النسائي («) في الكبري» «تحفة الأشراف» (٣٦٥٣) عن أحمد بن الخليل والعباس بن محمد.\nثلاثتهم - محمد بن مقاتل، وأحمد بن الخليل، والعباس بن محمد - عن حجاج بن محمد عن ابن جريج قال أخبرني يعلي عن سعيد بن جبير فذكره لم يقل العباس بن محمد - وكان جريحا.","vol":"2","page":104},{"text":"٥٨٥ - (م ت د س) يعلى بن أمية - ﵁ - قال: قُلت لعمر بن الخطاب ﴿فليس عليكم جناحٌ أن تَقْصُروا من الصلاةِ إن خِفتُم أن يَفتِنَكم الذين كفروا﴾ [النساء: ١٠١] فقد أَمنَ النَّاسُ؟ فقال: عجبتُ مما عجِبتَ منه، فسألتُ رسول الله ﷺ عن ذلك؟ فقال: «صدَقةٌ تَصَدَّقَ الله ⦗١٠٥⦘ بها عليكم، فاقبلوا صدَقَتَه» . أخرجه الجماعة إلا البخاري والموطأ.\nوأول حديث أبي داود قال: قلت: لعمر: إقْصارُ النَّاسِ الصلاةَ اليومَ؟ وإنما قال الله ... وذكر الحديث (١) .\n_________\n(١) مسلم رقم (٦٨٦) في صلاة المسافرين، باب صلاة المسافرين وقصرها، والترمذي رقم (٣٠٣٧) في التفسير، باب ومن سورة النساء، وأبو داود رقم (١١٩٩) في الصلاة، باب صلاة المسافر، والنسائي ٣ / ١١٦ في الصلاة، باب تقصير الصلاة في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٥) (١٧٤) قال: حدثنا ابن إدريس. وفي (١/٣٦) (٢٤٤) قال: حدثنا يحيى. وفي (٢٤٥) قال: حدثنا عبد الرزاق. و«الدارمي» (١٥١٣) قال: أخبرنا أبو عاصم. و«مسلم» (٢/١٤٣) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب وزهير بن حرب وإسحاق بن إبراهيم. قال إسحاق: أخبرنا وقال الأخرون: حدثنا عبد الله بن إدريس (ح) وحدثنا محمد بن أبي بكر المقدس قال: حدثنا يحيى. و«أبو داود» (١١٩٩) قال: حدثنا أحمد بن حنبل ومسدد، قالا: حدثنا يحيى (ح) وحدثنا حشيش، يعني ابن أصرم، قال: حدثنا عبد الرزاق. وفي (١٢٠٠) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرزاق ومحمد بن بكر. «وابن ماجة» (١٠٦٥) قال: حدثنا أبو بكر أبي شيبة، قال: حدثنا عبد الله بن إدريس. و«الترمذي» (٣٠٣٤) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق. و«النسائي» (٣/١١٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الله بن إدريس. وفي الكبرى «تحفة الأشراف» (٨/١٠٦٥٩) عن شعيب بن يوسف، عن يحيى بن سعيد، وابن خزيمة (٩٤٥) قال: حدثنا عبد الله بن سعيد الأشج ومحمد بن هشام. قالا: حدثنا ابن إدريس. (ح) وحدثنا على بن خشرم، قال أخبرنا عبد الله، يعني ابن إدريس. (ح) وحدثنا يعقوب بن إبراهيم الدورقي. (ح) وقرأته على بندار، أن يحيى حدثهم.\nخمستهم - ابن إدريس، ويحيى القطان، وعبد الرزاق، وأبو عاصم ومحمد بن بكر - عن ابن جريج، قال: حدثني عبد الرحمن بن عبد الله بن أبي عمار، عن عبد الله بن بابيه، عن يعلي بن أميه، فذكره.\n(*) في رواية شعيب بن يوسف عند النسائي: (عبد الله بن بابي)","vol":"2","page":104},{"text":"٥٨٦ - (س) [أمية بن] عبد الله بن خالد بن أسيد - ﵀ - أنه قال لابن عمر: كيف تقصر الصلاة؟ وإنما قال الله -﷿-: ﴿فليس عليكم جناح أَنْ تقصروا من الصلاة إن خِفْتُمْ﴾ فقال ابن عمر: يا ابن أَخي، إن رسولَ الله ﷺ أَتَانَا ونحن ضُلالٌ فعلَّمَنا، فكان فيما علمنا: أنَّ رسول الله ﷺ أَمَرنَا أنْ نُصَلِّيَ ركعتين في السَّفَرِ. أخرجه النسائي (١) .\n_________\n(١) الحديث عند النسائي ٣ / ١١٧ بمعناه من حديث أمية بن عبد الله بن خالد بن أسيد، وسنده صحيح، ولعله بهذا اللفظ عند النسائي في السنن الكبرى، ورواه بمعناه عبد بن حميد، وابن ماجة، وابن حبان، وابن جرير، والبيهقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٤) (٥٦٨٣) قال: حدثنا إسحاق بن عيسى، قال: حدثني ليث، قال: حدثني ابن شهاب. وفي (٢/١٤٨) (٦٣٥٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري، و«ابن ماجة» (١٠٦٦) قال: حددثنا محمد بن رمح، قال:أنبأنا الليث بن سعد، عن ابن شهاب، و«النسائي» (١/٢٢٦) قال: أخبرنا يوسف بن سعيد، قال: حدثنا حجاج بن محمد، قال حدثنا محمد بن عبد الله الشعيثي وفي (٣/١١٧) قال: أخبرنا قتيبة،قال: حدثنا الليث، عن ابن شهاب. و«ابن خزيمة» (٤٩٦) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا شعيب، يعني ابن الليث، عن أبيه، عن ابن شهاب.\nكلاهما - ابن شهاب الزهري، والشعيثي - عن عبد الله بن أبي بكر بن عبد الرحمن عن أمية بن عبد الله ابن خالد بن أسيد، فذكره.\nوأخرجه مالك (الموطأ) صفحة (١٠٩) . وأحمد (٢/٦٥) (٥٣٣٣) قال: حدثنا عبد الرحمن،قال: حدثنا مالك عن ابن شهاب عن رجل من آل خالد بن أسيد، قال: قلت لابن عمر. فذكره.","vol":"2","page":105},{"text":"٥٨٧ - (ت) قتادة بن النعمان - ﵁ - قال كان أهل بيتٍ منَّا يقال لهم: بَنُو أُبَيْرق: بِشْرٌ، وبَشِيرٌ، ومبَشِّرٌ، وكان بشير رجلًا منافِقًا، يقول الشِّعْرَ يَهْجُو به أصحاب النبي ﷺ، ثم يَنْحَلُهُ بعض العرَبِ، ثم يقول: قال فلان كذا وكذا، قال فلان كذا وكذا، فإذا سمع أَصحابُ رسول الله ﷺ ذلك الشِّعْرَ، قالوا: واللهِ، ما يقول هذا الشِّعْرَ إلا هذا الخَبيثُ - أو كما قال الرجل - وقالوا: ابنُ الأُبَيْرق قالها: وكانوا أهلَ بيتِ حاجةٍ وفاقةٍ في الجاهلية والإسلامِ، وكان النَّاسُ إنما ⦗١٠٦⦘ طعامهم بالمدينة التمرُ والشَّعِيرُ، وكان الرجلُ إذا كان له يَسارٌ فقدمت ضافِطةٌ من الدَّرمَك، ابتاع الرجلُ منها، فخصَّ بها نفسه، وأما العيالُ: فإنما طعامهم التمرُ والشعيرُ.\nفقدمت ضافِطَةٌ من الشام، فابتاع عَمِّي رِفاعَةُ بنُ زيد حِمْلًا من الدَّرمك، فجعله في مَشْرَبةٍ له، وفي المشربة سلاحٌ: دِرْعٌ وسيف، فَعُدِي عليه من تحت البيت فَنُقِبَتِ المشربةُ، وأُخذَ الطعام والسلاح، فلما أصبح أتاني عَمِّي رِفاعَةُ، فقال: يا بن أخي، إنه قد عُدِيَ علينا في ليلتنا هذه، فنُقِبتْ مَشرَبتُنا، وذُهِبَ بطعامنا وسلاحنا، قال: فتحَسّسْنَا في الدارِ، وسألنا، فقيل لنا: قد رأينا بني أُبيرق استوقدوا في هذه الليلة، ولا نرى فيما نرى إلا على بعض طعامكم، قال: وكان بنُو أُبيرق قالوا - ونحن نسأل في الدَّار -: والله ما نَري صاحبكم إلا لَبِيدَ بنَ سَهْلٍ - رجل منَّا له صلاحٌ وإسلامٌ - فلمَّا سمع لبيدٌ اختَرط سيفَه: وقال: أَنا أَسرِق؟ فَوالله ليخالطنَّكم هذا السيف، أَو لتُبِّينُنَّ هذه السرقة، قالوا: إليك عنا أيها الرجل، فما أنت بصاحبها، فسألنا في الدار، حتى لم نَشُكَّ أنهم أصحابها، فقال لي عمي: يا ابن أخي لو أتيْتَ رسول الله ﷺ فذكرتَ ذلك لَهُ؟ قال قتادة: فأتيتُ رسول الله ﷺ فقلتُ: إن أهل بيت منَّا، أَهلَ جفاءٍ عَمَدُوا إلى عمي رفاعة بن زيد فنقَّبُوا مَشْرَبَة لهُ، وأخذوا سلاحه وطعامه، فليَرُدُّوا علينا سلاحنا، فأمَّا الطعام فلا حاجة لنا فيه. فقال النبيُّ ﷺ: سآمرُ في ذلك، فلما سمعَ بَنُو أُبَيْرِقَ أَتَوْا رجلًا منهم، يقال له: أسَيْد بن عروة فكلَّموه في ذلك، واجتمع ⦗١٠٧⦘ في ذلك أناسٌ من أَهل الدار، فقالوا: يا رسول الله، إن قتادة بن النعمان وعمَّهُ عمدًا إلى أَهل بيت منَّا أهلِ إسلامٍ وصلاحٍ يرمونهم بالسرقةِ من غير بَيِّنَةٍ ولا ثَبتٍ.\nقال قتادة: فأتيتُ رسول الله ﷺ فكلَّمته، فقال: عمدْتَ إلى أَهل بيت ذُكرَ منهم إسلامٌ وصلاحٌ، ترميهم بالسرقة من غير ثبتٍ ولا بينة؟ قال: فرجعت، ولودِدْتُ أَنِّي خرجت من بعض مالي، ولم أكلِّم رسولَ اللهِ ﷺ في ذلك، فأتاني عمي رفاعةُ، فقال: يا ابن أَخي، ما صنعتَ؟ فأَخبرتُه بما قال لي رسولُ الله ﷺ، فقال: اللهُ المستعانُ، فلم نَلْبَثْ أن نزل القرآنُ ﴿إنَّا أَنْزَلنا إليْكَ الكِتابَ بالحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بما أَرَاكَ اللَّهُ ولا تكُنْ لِلْخَائِنينَ خَصِيمًا﴾ بني أُبَيْرق ﴿وَاسْتَغْفِرِ اللهَ﴾ مما قلت لقتادة ﴿إنَّ الله كان غفورًا رحيمًا. ولا تُجَادِلْ عن الَّذِينَ يَخْتَانُون أَنْفُسَهُمْ إِنَّ الله لا يُحِبُّ مَنْ كان خَوَّانًا أَثِيمًا. يسْتَخْفُونَ مِنَ النَّاسِ ولا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُم إذْ يُبَيِّتُونَ ما لا يَرْضى من القولِ وكان الله بما يعملون محيطًا. هاأَنْتُمْ هَؤُلاءِ جَادَلْتُمْ عَنْهُم فِي الحَياةِ الدُّنيا فمَنْ يُجادِلُ اللَّهَ عَنْهُمْ يَوْمَ القِيامَةِ أَمْ مَنْ يكونَ عَلَيْهِم وكيلًا. ومن يعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يسْتَغْفِرِ الله يجدِ اللَّهَ غَفورًا رحيمًا﴾ أي: لو استغفروا الله لغفرَ لهم ﴿ومَنْ يَكسِبْ إِثْمًا فإِنَّما يَكْسِبُهُ على نَفْسِهِ وكان الله عليمًا حكيمًا. ومَنْ يَكْسِبْ خَطِيئَةً أَو إِثْمًا ثُمَّ يَرْمِ بِهِ بريئًا فَقَدِ احْتَمَلَ بُهْتَانًا وإِثْمًا مبينًا﴾ قولهم لِلبَيدٍ ﴿وَلَوْلا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ منْهُم أن يُضِلُّوكَ وما يُضِلُّونَ إلَّا أَنفُسَهُمْ وما يَضُرُّونَكَ مِنْ شيءٍ ⦗١٠٨⦘ وأَنْزَلَ اللهُ عَلَيْكَ الكِتابَ والحِكمةَ وعَلَّمك ما لم تَكُنْ تَعْلَمُ وَكانَ فَضْلُ اللَّهِ عَلَيْكَ عَظيمًا. لا خَيْرَ فِي كثيرٍ من نَجْواهم إلا من أمرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصلاحٍ بين النَّاس ومَنْ يفْعَلْ ذَلِك ابْتِغَاءَ مَرْضاةِ اللهِ فَسوفَ نُؤْتِيهِ أَجْرًا عَظِيمًا﴾ [النساء: ١٠٥- ١١٤]، فلمَّا نزل القرآن أُتِي رسولُ الله ﷺ بالسلاح، فَرَدَّهُ إلى رفاعة، قال قتادة: لما أتيتُ عمِّي بالسلاح - وكان شيخًا قد عسا، أو عشا - الشك من أبي عيسى - في الجاهلية، وكنت أرى إسلامه مدخولًا، فلما أتيته قال لي: يا ابن أخي، هو في سبيل الله - فعرفتُ أنَّ إِسلامه كان صحيحًا - فلما نزلَ القرآنُ لِحقَ بُشَيْرٌ بالمشركين فنزل على سُلافة بنت سعد بن سُمَيَّةَ (١)، فأنزل الله ﴿ومَن يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ ما تَبَيَّنَ لَهُ الهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ المُؤْمِنِينَ نُوَلِّه ما تَولَّى ونُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا. إنَّ الله لا يَغْفِرُ أَن يُشْرَكَ بِهِ ويَغْفِرُ مَا دُونَ ذَلِكَ لِمْن يَشَاءُ وَمَنْ يُشْرِكْ بالله فَقَدْ ضَلَّ ضَلالًا بَعيدًا﴾ [النساء: ١١٥، ١١٦]، فلمَّا نزل على سُلافةَ، رماها حَسَّانُ بن ثابتٍ بأبياتٍ من شِعْرٍ (٢)، فأخذَتْ رَحْلَهُ ⦗١٠٩⦘ فَوَضَعَتْهُ عَلى رأسها، ثم خرجت به فرمت به في الأبطَحِ، ثم قالت: أَهْدَيْتَ إليَّ شِعْرَ حسَّان، ما كنتَ تأتيني بخير. أخرجه الترمذي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينحله) النحلة: الهبة والعطية.\n(فاقة) الفاقة: الحاجة والفقر.\n(ضافطة) بضاد معجمة: ناس يجلبون الدقيق والزيت، ونحوهما. وقيل: هم الذين يُكْرون من منزل إلى منزل.\n(الدرمك) الدقيق الحواري.\n(مشربة) بضم الراء وفتحها: الغرفة.\n(عُدِي عليه) أي: سرق ماله، وهو من العدوان، أي: الظلم.\n(عسا أو عشا) عسا بالسين غير المعجمة، أي: كبر وأسن، وبالمعجمة، أي: قَلّ بصره وضعف.\n(مدخولًا) الدَّخل: العيب والغش، يعني: أن إيمانه متزلزل فيه نفاق.\n_________\n(١) كذا وقع في الترمذي، وفي المستدرك \" سلامة بنت سعد بن سهل \"، وفي الطبري \" بنت سعد بن سهيل \"، والصواب: سلافة بنت سعد بن شهيد، كما في \" الدر المنثور \"، و\" ديوان حسان بن ثابت \". وسلافة هذه هي زوج طلحة بن أبي طلحة وهي أم مسافع والجلاس وكلاب بنو طلحة بن أبي طلحة، وقد قتلوا يوم أحد هم وأبوهم قتل مسافعًا والجلاس عاصم بن ثابت بن أبي الأقلح حمي الدبر، فنذرت سلافة لئن قدرت على رأس عاصم لتشربن في قحفه الخمر، فمنعته الدبر - النحل - حين أرادت هذيل أخذ رأسه ليبيعوه من سلافة. راجع ابن هشام ٣ / ٦٦ و١٨٠.\n(٢) هو في ديوانه: ٢٧١ يقول في أوله يذكر سلافة بالسوء من القول:\nوما سارق الدرعين إن كنت ذاكرًا ... بذي كرم من الرجال أوادعه\nفقد أنزلته بنت سعد فأصبحت ... ينازعها جلد استها وتنازعه\n(٣) رقم (٣٠٣٩) في التفسير، باب ومن سورة النساء، وأخرجه الطبري رقم (١٠٤١١)، والحاكم في \" المستدرك \" ٤ / ٣٨٥ وقال: هذا حديث صحيح على شرط مسلم، ولم يخرجاه، وأقره الذهبي. نقول: وفي سنده عمر بن قتادة الظفري الأنصاري لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وأخرجة الترمذي (٣٠٣٦) قال حدثنا الحسن بن أحمد بن أبي شعيب أبو مسلم الحراني قال: حدثنا محمد بن سلمة الحراني، قال: حدثنا محمد بن إسحاق عن عاصم بن عمر بن قتادة عن أبيه فذكره.\nقال الترمذي: هذا حديث غريب لانعلم أحدا أسنده غير محمد بن سلمة الحراني، وروى يونس بن بكير وغير واحد هذا الحديث عن محمد بن إسحاق عن عاصم بن عمر بن قتادة، مرسل لم يذكروا فيه - عن أبيه عن جده.","vol":"2","page":105},{"text":"٥٨٨ - (م ت) أبو هريرة - ﵁ -: قال: لما نزلت: ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ [النساء: ١٢٣] بَلَغتْ مِنَ المسلمين مَبْلغًا شديدًا، قال رسولُ الله ﷺ: «قَارِبُوا وَسَددوا ففي كلِّ ما يُصَابُ بِهِ المُسلمُ كفارةٌ، حتَّى النَّكْبةُ يُنْكبُهَا، وَالشَّوْكَةُ يُشَاكُهَا» . أخرجه مسلم.\nوفي رواية الترمذي مثلُهُ، وفيه: شَقَّ ذلك على المسلمين، فشَكوْا ذلك إلى رسولِ الله ﷺ ... الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قاربوا) المقاربة: الاقتصاد في العمل.\n(سددوا) السداد: الصواب.\n_________\n(١) مسلم رقم (٢٥٧٤) في البر والصلة، باب ثواب المؤمن فيما يصيبه من مرض، أو نحو ذلك، والترمذي رقم (٣٠٤١) في التفسير، باب ومن سورة النساء، وأخرجه الطبري رقم (١٠٥٢٠)، وأحمد رقم (٧٣٨٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في القدر -لا بل في الأدب (١٤:١٣) عن قتيبة - وأبي بكر بن أي شببة - والترمذي في التفسير (النساء: ٢٦) عن ابن أبي عمر - وعبد الله بن أبي زياد - النسائي فيه التفسير في الكبرى - عن أبي بكر بن علي عن يحيى بن معين. خمستهم عن سفيان بن عيينة عن ابن محيص عن محمد بن قيس عن أبي هريرة وقال (ت) حسن غريب وابن محيص اسمه عمر بن عبد الرحمن بن محيص تحفة الأشراف (١٠./٣٦٥/١٤٥٩٨) .","vol":"2","page":110},{"text":"٥٨٩ - (ت) أبو بكر الصديق - ﵁ - قال: كنتُ عند رسول الله ﷺ فنزل ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ به ولا يَجِدْ له مِنْ دون الله وليًّا ولا نصيرًا﴾ فقال رسول الله ﷺ: «يا أبا بكر، ألا أُقرئك آية أنزلت عليَّ؟» قلتُ: بَلى يا رسول الله، قال: «فأقرأَنيها»، فلا أعلمُ إلا أَنِّي وجدت في ظهري انفصامًا، فتمطَّيتُ لها، فقال رسول الله ﷺ «ما شأنُك يا أبا بكر؟» قُلْتُ: يا رسول الله بأبي أنت وأُمي، وأَيُّنا لم يَعْمَلْ سُوءًا؟ وإنَّا لمَجْزِيُّون بما عَمِلْنا، ⦗١١١⦘ فقال رسول الله ﷺ: «أما أنت يا أبا بكر والمؤمنون فتُجزونَ بذلك في الدنيا، حتى تلْقوُا الله وليس لكم ذنوبٌ، وأما الآخرون: فيجتمع ذلك لهم حتى يجْزَوا به يوم القيامة» . أخرجه الترمذي، وقال: في إسناده مقالٌ وتضعيفٌ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انفصامًا) الفاصمة: الكاسرة، والانفصام: الانقطاع.\n_________\n(١) رقم (٣٠٤٢) في التفسير، باب ومن سورة النساء، ونص كلام الترمذي بعد أن أخرجه: هذا حديث غريب، وفي إسناده مقال، وموسى بن عبيدة يضعف في الحديث، ضعفه يحيى بن سعيد، وأحمد بن حنبل، ومولى بن سباع مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٦) (٢٣) مختصرا. قال: حدثنا عبد الوهاب بن عطاء، عن زياد الجصاص، عن علي بن زيد، عن مجاهد، و«عبد بن حميد» (٧) قال: حدثنا روح بن عبادة، قال: حدثنا موسى بن عبيدة الربذي، قال أخبرني مولي ابن سباع. و«الترمذي» (٣٠٣٩) قال: حدثنا يحيى بن موسى، وعبد ابن حميد قال: حدثنا روح بن عبادة عن موسى بن عبيدة، قال: أخبرني مولى ابن سباع.\nكلاهما - مجاهد، ومولى ابن سباع - عن عبد الله بن عمر، فذكره.\n(*) قال الترمذي: هذا حديث غريب، وفي إسناده مقال، موسى بن عبيدة يضعف في الحديث، ضعفه يحيى بن سعيد وأحمد بن حنبل، ومولى ابن سباع مجهول، وقد روى هذا الحديث من غير هذا الوجه عن أبي بكر، وليس له إسناد صحيح، أيضا.","vol":"2","page":110},{"text":"٥٩٠ - (ت) علي بن زيد - ﵀ - عن أمية (١)، أنها سألت عائشةَ عن قول الله ﵎: ﴿إن تُبْدُوا ما في أَنفُسكم أَو تُخْفُوه يُحاسِبْكُم به الله﴾ [البقرة: ٢٨٤] وعن قوله تعالى: ﴿مَن يعملْ سوءًا يُجْزَ به﴾ فقالت: ما سألني أحدٌ منذُ سألتُ رسولَ الله ﷺ، فقال: «هذه معاتبةُ (٢) اللهِ العبدَ فيما يُصيبه من الحمَّى والنَّكْبَةِ، حتى البِضاعةَ يضعُها في كُمِّ قميصهِ، فيفقدها، فيفزع لها، حتى إن العبدَ ليخرج من ذنوبه، كما يخرج التِّبْر الأحمر من الكِير» . أخرجه الترمذي (٣) .\n_________\n(١) في المطبوع: \" عن أمه \".\n(٢) في الطبري والمسند متابعة الله العبد، يعني: ما يصيب الإنسان مما يؤلم، يتابعه الله به ليكفر عنه من سيئاته، وفي أبي داود والترمذي والدر المنثور، معاتبة الله كما هنا، ومعناه: قريب من هذا، وفي رواية للطبري رقم (١٠٥٣١) ذلك مثابة الله للعبد.\n(٣) رقم (٢٩٩٣) في التفسير في آخر سورة البقرة، وقال: حديث حسن غريب، من حديث عائشة لا نعرفه إلا من حديث حماد بن سلمة، وأخرجه أبو داود الطيالسي ٢ / ١٥، وأحمد في \" المسند \" ٦ / ٢١٨ ⦗١١٢⦘، والطبري رقم (٦٤٩٥)، وفي سنده عندهم علي بن زيد بن جدعان، قال ابن كثير: ضعيف يغرب في رواياته، وهو يروي هذا الحديث عن امرأة أبيه أم محمد أمية بنت عبد الله، عن عائشة، وليس له عنها في الكتب سواه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٣ البقرة: ٤٦) عن عبد عن حميد بن الحسن بن موسى وروح بن عبادة كلاهما عن حماد بن سلمة عن علي بن زيد عن أمية أنها سألت عائشة فذكره، قال: حسن غريب من حديث عائشة، لا نعرفه إلا من حديث حماد بن سلمة. وقال المزي: هكذا وقع في عدة من الأصول الصحاح القديمة ووقع في بعض النسخ المتأخرة «عن أمه»، وهو خطأ ووقع في بعض الروايات «عن علي بن زيد عن أم محمد» وذكره أبو القاسم في ترجمة أم محمد - امرأة زيد بن جدعان عن عائشة - تحفة الأشراف ١٢/٣٨٦) .","vol":"2","page":111},{"text":"٥٩١ - (د) عائشة - ﵂ - قالت: قُلتُ: يا رسولَ اللهِ إنِّي لأعلمُ أشَدَّ آيةٍ في كتابِ الله﷿قولَ الله تعالى: ﴿مَن يعمل سُوءًا يُجْزَ بهِ﴾ فقال: «أما علمتِ يا عائشةُ، أنَّ المسلم تُصِيبُهُ النَّكْبَةُ أَو الشَّوكَةُ، فيحاسَبُ، أو يكافأ، بأَسوإِ أَعماله، ومن حُوسِب عُذِّبْ؟» قالت: أليس يقول الله ﷿ ﴿فسوفَ يُحاسَبُ حسابًا يسيرًا﴾ [الانشقاق: ٨] قال: «ذاكُمُ العرْضُ يا عائشة، ومن نُوقِشَ الحسابَ عُذِّبَ» .أخرجه أبو داود (١) .\nوقد أخرج أيضا قصة الحساب البخاريُّ، ومسلم وهي مذكورة في كتاب القيامة من حرف القاف.\n_________\n(١) رقم (٣٠٩٣) في الجنائز، باب عيادة النساء، وأخرجه الطبري رقم (١٠٥٣٠)، وفي سنده أبو عامر الخزاز، واسمه: صالح بن رستم المزني، قال الحافظ في \" التقريب \": صدوق كثير الخطأ، وقد أخرج البخاري ومسلم في صحيحيهما: \" أليس يقول الله \" وما بعده ... إلى آخر الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود وفي الجنائز (٣:٢) عن مسدد بن مسرهد عن يحيى و(٣:٢) عن محمد بن بشار عن عثمان بن عمر وأبي داود ثلاثتهم عن صالح بن رستم عن ابن أبي مليكة عن عائشة (تحفة الأشراف ١١/٤٥٤) .","vol":"2","page":112},{"text":"٥٩٢ - (ت) ابن عباس - ﵄ - قال: خشيتْ سَودَةُ أنْ يُطَلِّقَها رسولُ اللهِ ﷺ، فقالت: لا تُطلِّقْنِي، وأَمسِكْنِي، واجعلْ يومي لعائشةَ، ففعل، فنزلت ﴿فلا جُناحَ عليهما أن يُصْلحا بينَهُمَا صُلحًا والصُّلحُ خيرٌ﴾ [النساء: ١٢٨] فما اصطلحا عليه من شيءٍ فهو جائزٌ. ⦗١١٣⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٤٣) في التفسير، باب ومن سورة النساء، وقال: هذا حديث حسن صحيح غريب. نقول: وفي سنده سليمان بن معاذ، وقد وصفه الحافظ في التقريب بسوء الحفظ، وسماك صدوق إلا في روايته عن عكرمة، فهي مضطربة، وقد روى هذا الحديث عن عكرمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (النساء: ٢٧) عن ابن المثنى عن أبي داود عن سليمان بن معاذ عن سماك بن حرب عن عكرمة عن ابن عباس. وقال: حسن غريب تحفة الأشراف (٥/١٤١) .","vol":"2","page":112},{"text":"<span data-type=\"title\" id=toc-175>سورة المائدة</span>\n٥٩٣ - (خ م ت س) طارق بن شهاب - ﵀ - قال: قالت اليهود لعمر - ﵁- إِنَّكُمْ تقْرءونَ آية لو نزلتْ فينا لاتخذناها عيدًا، فقال عمر: إني لأعْلَمُ حيثُ أُنزِلتْ، وأينَ أُنزلت (١)، وأَينَ رسولُ الله ﷺ حين أُنزلت: يومَ عرفةٍ (٢) وإنا-واللهِ- بعرفة. قال سفيان: وأشكُّ (٣): كان يومَ الجمعة أم لا ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ [المائدة: ٣] .\nوفي رواية قال: جاء رجلٌ من اليهود إلى عمر بن الخطاب، فقال: يا أَميرَ المؤمنين، آيةٌ في كتابكم تقرؤونها، لو علينا نزَلتْ - مَعْشَرَ اليهود - لاتخذنا ذلك اليومَ عيدًا، قال: فأَيُّ آية؟ قال: ﴿اليَوْمَ أَكْمَلْتُ لَكُم دينَكُمْ ⦗١١٤⦘ وأَتممتُ عليكم نعمتي ورضِيتُ لكم الإسلامَ دينًا﴾، فقال عمر: إِنِّي لأعْلَمُ اليومَ الذي نزَلتْ فيه، والمكانَ الذي نزلت فيه: نزلت على رسول الله ﷺ بعرفات، في يوم جمعةٍ.\nأخرجه الجماعة إلا الموطأ وأَبا داود (٤) .\n_________\n(١) في رواية أحمد ومسلم \" حيث أنزلت وأي يوم أنزلت \" وبها يظهر أن لا تكرار في قوله \" حيث \" و\" أين \" بل أراد بإحداهما المكان، وبالأخرى: الزمان.\n(٢) قال الحافظ: هكذا لأبي ذر ولغيره \" حيث \" بدل \" حين \"، وفي رواية أحمد \" وأين رسول الله ﷺ حين أنزلت، أنزلت يوم عرفة \" بتكرار \" أنزلت \" وهي أوضح، وكذا لمسلم عن محمد بن المثنى عن عبد الرحمن في الموضعين.\n(٣) وقد جاءت الرواية في الإيمان والاعتصام على سبيل الجزم، بأن ذلك كان يوم الجمعة.\n(٤) البخاري ١ / ٩٧ في الإيمان، باب زيادة الإيمان ونقصانه، وفي المغازي، باب حجة الوداع، وفي تفسير سورة المائدة، باب ﴿اليوم أكملت لكم دينكم﴾، وفي الاعتصام في فاتحته، ومسلم رقم (٣٠١٧) في أول التفسير، والترمذي رقم (٣٠٤٦) في التفسير، باب ومن سورة المائدة، والنسائي ٨ / ١١٤ في الإيمان، باب زيادة الإيمان، و٥ / ٢٥١ في الحج، باب ما ذكر في يوم عرفة، وأخرجه أحمد رقم (٢٧٢)، والطبري (١١٠٩٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في المغازي (٧٨: ١٢) عن محمد بن يوسف وفي التفسير (٥: ١) عن بندار عن ابن مهدي كلاهما عن سفيان الثوري وفي الأيمان (٣٤: ٢) عن الحسن بن الصباح عن جعفر ابن عون عن أبي العميس وفي الاعتصام (١: ١) عن الحميدي عن سفيان بن عيينة عن مسعر وغيره كلهم عن قيس بن مسلم عن طارق بن شهاب عن عمر به، (م) في آخر الكتاب (التفسير ١: ٣) عن زهير بن حرب ومحمد بن المثنى كلاهما عن ابن مهدي به و(١: ٥) عن عبد بن حميد عن جعفر بن عون به و(١: ٤) عن أبي بكر وأبي كريب كلاهما عن عبد الله بن إدريس عن أبيه عن قيس بن مسلم به ٠ والترمذي في التفسير (١٦ المائدة: ١) عن بن أبي عمر عن سفيان بن عيينه به وقال حسن صحيح «النسائي» في الحج (١٩٤: ١) عن إسحاق ابن إبراهيم عن عبد الله بن إدريس به وفي الأيمان (١٨: ٣) عن أبي داود الحراني عن جعفر بن عون به.","vol":"2","page":113},{"text":"٥٩٤ - (ت) ابن عباس - ﵄ - قرأ: ﴿اليَوْمَ أَكْمَلْتُ لَكُم دينَكُمْ وأتممتُ عليكم نعمتي ورضِيتُ لكم الإسلامَ دينًا﴾ وعنده يهوديٌّ فقال: لو نزلتْ هذه الآية علينا لاتَّخَذْناها عيدًا، فقال ابنُ عباس: «فإنها نزلت يوم عيدين: في يوم جمعة، ويوم عرفة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٤٧) في التفسير، باب ومن سورة المائدة، وحسنه وهو كما قال، وأخرجه أبو داود الطيالسي ٢ / ١٧، ١٨، والطبري رقم (١١٠٩٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٦ المائدة: ٢) عن عبد بن حميد عن يزيد بن هارون عن حماد بن سلمة عن عمار بن أبي عمار عن ابن عباس. وقال: حسن غريب من حديث ابن عباس.","vol":"2","page":114},{"text":"٥٩٥ - (د س) ابن عباس - ﵁ - قال: ﴿إِنَّما جزاء الذين يُحارِبُونَ الله وَرَسُولَهُ وَيَسْعَوْنَ في الأرْضِ فَسَادًا أنْ يُقَتَّلُوا أو يُصَلَّبُوا أو تُقَطَّعَ أَيْدِيهِمْ وَأرْجُلُهُمْ مِنْ خِلَافٍ أَو يُنْفَوْا مِنَ الأَرْضِ ذَلكَ لَهُمْ خِزْيٌ في الدُّنيا ولَهمْ في الآخِرَةِ عَذَابٌ عَظِيم. إلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ فَاعْلَمُوا أَنَّ اللهَ غَفُورٌ رَحِيمٌ﴾ [المائدة: ٣٣، ٣٤] نزلت ⦗١١٥⦘ هذه الآية في المشركين، فمن تابَ منهم قبلَ أن يُقدَرَ عليه لم يَمنعهُ ذلك أنْ يُقام فيه الحد الذي أصابه. أخرجه أبو داود والنسائي (١) .\n_________\n(١) أبو داود رقم (٤٣٧٢) في الحدود، باب ما جاء في المحاربة، والنسائي ٧ / ١٠١ في تحريم الدم، باب تأويل قول الله ﷿ ﴿إنما جزاء الذين يحاربون الله ورسوله ويسعون في الأرض فسادًا﴾، وإسناده لا بأس به، وأخرجه الطبري رقم (١١٨٠٥) من قول عكرمة والحسن البصري، وقد ضعف القرطبي هذا القول، ورده بقوله تعالى: ﴿قل للذين كفروا إن ينتهوا يغفر لهم ما قد سلف﴾، وبقوله ﷺ: \" الإسلام يهدم ما كان قبله \" رواه مسلم، وقال أبو ثور: وفي الآية دليل على أنها نزلت في غير أهل الشرك، وهو قوله جل ثناؤه: ﴿إلا الذين تابوا من قبل أن تقدروا عليهم﴾ وقد أجمعوا على أن أهل الشرك إذا وقعوا في أيدينا فأسلموا أن دماءهم تحرم، فدل ذلك على أن الآية نزلت في أهل الإسلام، وقال ابن كثير ٢ / ٤٨ وتبعه الشوكاني في \" فتح القدير \" ٢ / ٣٢: والصحيح أن هذه الآية عامة في المشركين وغيرهم ممن ارتكب هذه الصفات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو دواد وفي الحدود (٣: ٩) بإسناد الذي قبله والنسائي في المحاربة (٧-ب ١٢) بإسناد الذي قبله.","vol":"2","page":114},{"text":"٥٩٦ - (م د) البراء بن عازب - ﵄ - قال: مُرَّ على النبي ﷺ بيهودي، محمَّمًا مجلودًا، فدعاهم ﷺ، فقال: «هكذا تجدون حدَّ الزاني في كتابكم؟» قالوا: نعم. فدعا رجلًا من علمائهم، فقال: «أنشدُكَ بالله الذي أنزل التوراةَ على موسى، أهكذا تجدون حدَّ الزاني في كتابكم»؟ قال: لا، ولولا أنكَ نَشَدتَني بهذا لم أُخْبرْك، نَجِده الرجمَ، ولكنه كَثُرَ في أشرافنا، فكنَّا إذا أخذنا الشريفَ تركناه، وإذا أخذنا الضعيف أَقمنا عليه الحدَّ، فقلنا: تعالَوْا فَلْنَجْتَمِعْ على شيءٍ نقيمُهُ على الشريف والوَضيع، فَجَعلْنا التَّحْميم والجلدَ مكان الرَّجمِ، فقال رسول الله ﷺ: «اللَّهم إنِّي أولُ من ⦗١١٦⦘ أحيَا أمْرَكَ إذْ أَمَاتُوهُ، فأَمرَ بِهِ فَرُجِمَ»، فأنزل الله ﷿: ﴿يا أَيُّها الرَّسُولُ لا يَحْزُنْكَ الذين يُسَارِعُونَ فِي الكُفْرِ مِنَ الَّذِينَ قالُوا آمَنَّا بأَفْواهِهِمْ ولم تُؤمِنْ قُلُوبُهُمْ وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لمْ يأتُوكَ يُحَرِّفُونَ الكَلِمَ منْ بَعْدِ مَواضِعِهِ يَقُولُونَ إنْ أُوتيتُمْ هذا فَخُذُوهُ﴾ [المائدة: ٤١] يقول: ائتُوا محمدًا، فإنْ أمركُمْ بالتَّحْمِيم والجلد فخُذوه، وإن أَفتَاكم بالرَّجْم فاحذَروا، فأنزل الله ﵎: ﴿ومن لم يَحْكُم بما أَنْزَلَ اللهُ فأُولَئِكَ هُمُ الكَافِرُونَ - ومَنْ لَم يَحْكُمْ بما أنزَلَ الله فأُولَئِكَ هُمُ الظَّالِمُونَ - ومَنْ لمْ يَحْكم بما أَنزل الله فأُولَئِكَ هُمُ الفَاسِقُونَ﴾ في الكفَّار كُلها. هذه رواية مسلم.\nوفي رواية أبي داود مِثلُهُ، وقال في آخرها: فأَنزلَ الله: ﴿يا أيُّها الرَّسُولُ لا يَحْزُنكَ الَّذِينَ يُسارِعُونَ في الكفْرِ﴾ - إلى قوله - ﴿يَقُولونَ إنْ أُوتيتُمْ هذا فخذوه وإن لم تُؤتَوْهُ فاحْذَرُوا﴾ إلى قوله جل ثَناؤه ﴿ومَنْ لم يَحْكُم بما أَنزلَ اللهُ فأُولَئِكَ هُمُ الكَافِرُونَ﴾ في اليهود إلى قوله: ﴿ومَنْ لَم يَحْكُمْ بما أنزَلَ الله فأُولَئِكَ هُمُ الظَّالِمُونَ﴾ في اليهود، إلى قوله - ﴿ومَن لم يَحْكم بما أَنزل الله فأُولَئكَ هُمُ الفَاسِقُونَ﴾ قال: هي في الكفار كُلها، يعني: هذه الآي (١) . ⦗١١٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تحمم) التحميم: تسويد الوجه، من الحميم، جمع: حممة، وهي: الفحمة.\n(أنشدك بالله) أحلف عليك وأقسم، وقد تقدم تفسيره في هذا الباب.\n_________\n(١) مسلم رقم (١٧٠٠) في الحدود، باب رجم اليهود أهل الذمة في الزنى، وأبو داود رقم (٤٤٤٨) في الحدود، باب رجم اليهوديين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٦) مطولا ومختصرا قال: حدثنا معاوية. وفي (٤/٣٠٠، ٢٩٠) قال حدثنا وكيع. و«مسلم» (٥/١٢٢) قال حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة، كلاهما عن أبي معاوية. وفي (٥/١٢٣) قال: حدثنا ابن نمير، وأبوسعيد الأشج، قالا: حدثنا وكيع. «وأبوداود» (٤٤٤٧) قال: حدثنا مسدد، قال: حدثنا عبد الواحد بن زياد. وفي (٤٤٤٨) قال: حدثنا محمد ابن العلاء، قال: حدثنا أبو معاوية. و«ابن ماجة» (٢٥٥٨، ٢٣٢٧) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية. و«النسائي» في الكبري «تحفة الأشراف» (١٧٧١) عن محمد بن العلاء، عن أبي معاوية. (ح) وعن محمد بن عبد الله بن المبارك المخرمي، عن أبي معاوية.\nثلاثتهم - أبو معاوية، ووكيع، وعبد الواحد - عن الأعمش، عن عبد الله بن مرة، فذكر هـ.","vol":"2","page":115},{"text":"٥٩٧ - (د) ابن عباس - ﵄ - قال: ﴿ومن لم يحكم بما أنزل اللَّه فأولئك هم الكافرون﴾ إِلى قوله: ﴿الفاسقون﴾؛ هذه الآيات الثلاث نزلت في اليهود خاصة: قريظة، والنضير. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥٧٦) في الأقضية، باب في القاضي يخطئ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تخريجه في الذي بعده.","vol":"2","page":117},{"text":"٥٩٨ - (د) ابن عباس - ﵄ - قال: كان قُريْظةُ والنضيرُ: - وكان النضير أَشرفَ من قريظة - فكان إذا قَتَلَ رجلٌ من قريظة رجلًا من النضير: قُتِلَ به، وإذا قتلَ رجلٌ من النضير رجلًا من قريظة، فُودِيَ بمائَةِ وَسْقٍ منْ تَمرٍ، فلما بُعِثَ النبيُّ ﷺ: قَتَلَ رجلٌ من النضير رجلًا من قريظة، فقالوا: ادفَعُوهُ إلينا نقْتُلْهُ، فقالوا: بيننا وبينكم النبي ﷺ، فأَتَوْهُ، فنزلت: ﴿وإن حَكَمتَ فاحْكُم بينهم بالقِسط﴾ [المائدة: ٤٢] والقسطُ: النفسُ بالنَّفسِ، ثم نزلت ﴿أَفَحُكْمَ الجاهلية يَبْغُونَ﴾ [المائدة: ٥٠] . هذه رواية أبي داود والنسائي. ⦗١١٨⦘\nولأبي داود قال: ﴿فإن جاءوك فَاحْكم بَيْنَهُمْ أوْ أعْرِضْ عنهم﴾ [المائدة: ٤٢] فنسِختْ قال: ﴿فاحكم بينهم بما أَنزلَ اللهُ﴾ .\nوفي أخرى لهما قال: لما نزلت هذه الآية ﴿فإن جاءوك فاحكم بينهم أو أَعْرض عنهم وإن تُعرضْ عنهم فلن يَضُرُّوك شيئًا وإن حكمت فَاحْكُمْ بينهم بالقسط إنَّ الله يحب المقسطين﴾ قال: كان بنو النضير إذا قتلوا من بني قريظة: أَدَّوْا نِصْفَ الدِّيةِ وإذا قَتلَ بنو قريظةَ من بني النضير: أَدَّوْا إليهم الدية كاملة، فسوَّى رسولُ الله ﷺ بينهم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فودي بمائة) الفدية: ما يعطاه أهل القتيل عوض الدم.\n(وسق) الوسق: ستون صاعًا، والصاع قد تقدم ذكره.\n(يبغون) يطلبون، والبِغَاء الطلب.\n_________\n(١) أبو داود رقم (٤٤٩٤) في الديات، باب النفس، وفي الأقضية رقم (٣٥٩١)، باب الحكم بين أهل الذمة، والنسائي ٨ / ١٨ في القسامة، باب تأويل قول الله تعالى: ﴿وإن حكمت فاحكم بينهم بالقسط﴾، وأخرجه أحمد رقم (٣٤٣٤)، والطبري رقم (١١٩٧٤)، وإسناده حسن، فقد صرح ابن إسحاق بالتحديث عند الطبري، وداود بن الحصين لم ينفرد به عن عكرمة، بل تابعه سماك عند أبي داود والنسائي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٤٦) (٢٢١٢) قال حدثنا إبراهيم بن أبي العباس. و«أبو داود» (٣٥٧٦) قال حدثنا إبراهيم من حمزة بن أبي يحيى الرملي قال حدثنا زيد بن أبي الزرقاء كلاهما -إبراهيم بن أبي العباس. وزيد بن أبي الزرقاء - عن عبد الرحمن بن أبي الزناد عن أبيه عن عبيد الله بن عبد الله بن عتبه فذكره ورواية زيد بن أبي الزرقاء مختصرة على «ومن لم يحكم بها أنزل الله فأولئك هم الكافرون - إلى قوله الفاسقون هؤلاء الآيات الثلاث نزلت في اليهود خاصة في قريظة والنضير» .","vol":"2","page":117},{"text":"٥٩٩ - (ت) عائشة - ﵂ - قالت: كان رسول الله ﷺ يُحْرَسُ ليْلًا، حتى نزل ﴿واللَّهُ يَعْصِمُكَ من النَّاس﴾ [المائدة: ٦٧] فأخرج رسولُ الله ﷺ رأسهُ من القُبَّةِ، فقال لهم: «يا أَيُّها الناسُ، انصرفوا، فقد ⦗١١٩⦘ عَصمَنِي الله» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٤٩) في التفسير، باب ومن سورة المائدة، وأخرجه بنحوه ابن جرير (١٢٢٧٦)، وصححه الحاكم ٢ / ٢١٣ ووافقه الذهبي، وحسنه الحافظ ابن حجر في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٦ المائدة: ٤) عن عبد بن حميد، و(٦ المائدة: ٥) عن نصر بن علي الجهضمي - كلاهما عن مسلم بن إبراهيم عن الحارث بن عبيد عن الجريري به وقال: غريب وروي بعضهم هذا عن الجريري عن ابن شقيق قال: كان النبي ولم يذكرو ا «عائشة» .","vol":"2","page":118},{"text":"٦٠٠ - (ت) ابن عباس - ﵄ - أنَّ رجلًا أتى النبيَّ ﷺ، فقال: يا رسول اللهِ، إني إذا أصبْتُ اللحمَ انتشرْتُ للنساء، وأخذَتني شهْوَتي فحَرَّمتُ عليَّ اللَّحْمَ، فأنزل الله تعالى: ﴿يا أيُّها الذين آمنوا لا تُحَرِّمُوا طَيِّبات ما أحلَّ الله لكم ولا تعتدوا إنَّ الله لا يحب المعتدين. وكلوا مما رزقكم الله حلالًا طيبًا﴾ [المائدة: ٨٧، ٨٨] . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٥٢) في التفسير، باب ومن سورة المائدة، وقال: هذا حديث حسن غريب، ورواه بعضهم من غير حديث عثمان بن سعد مرسلًا ليس فيه عن ابن عباس، ورواه خالد الحذاء عن عكرمة، وأخرجه الطبري رقم (١٢٣٥٠)، وأخرج البخاري ٨ / ٢٠٧ من حديث عبد الله بن مسعود قال: كنا نغزو مع النبي ﷺ وليس معنا نساء، فقلنا: ألا نختصي؟ فنهانا عن ذلك، فرخص لنا بعد ذلك أن نتزوج المرأة بالثوب، ثم قرأ ﴿يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٠٥٤) قال حدثنا عمرو بن علي الفلاس قال حدثنا أبو عاصم قال حدثنا عثمان بن سعد قال حدثنا عكرمة فذكره.","vol":"2","page":119},{"text":"٦٠١ - (م ت) ابن مسعود﵁ - قال: لما نزلت: ﴿ليس على الذين آمنوا وعملوا الصالحات جُناحٌ فيما طَعِمُوا ...﴾ الآية [المائدة: ٩٣] قال رسول الله ﷺ: «قيلَ لي: أَنت منهم» . هذه رواية مسلم.\nوفي رواية الترمذي: قال عبد الله: لما نزلت: - وقرأَ الآية - قال رسول الله ﷺ: «أنت منهم (١)» .\n_________\n(١) مسلم رقم (٢٤٥٩) في فضائل الصحابة، باب من فضائل عبد الله بن مسعود ﵁، ⦗١٢٠⦘ والترمذي رقم (٣٠٥٦) في التفسير، باب ومن سورة المائدة، وأخرجه الطبري (١٢٥٣١)، والحاكم ٤ / ١٤٣، ١٤٤، وقد قال الطبري في تفسير الآية: ليس على الذين آمنوا وعملوا الصالحات منكم حرج فيما شربوا من ذلك – أي: من الخمر – في الحال التي لم يكن الله تعالى حرمه عليهم إذا ما اتقوا وآمنوا وعملوا الصالحات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في الفضائل (٦٨: ١) عن منجاب بن الحارث، وسهل بن عثمان، وعبد الله بن عامر ابن زرارة وسويد بن سعيد والوليد بن شجاع خمستهم عن علي بن مسهر عن سليمان عن إبراهيم عن علقمة عن ابن مسعود. والترمذي فيه التفسير (١٦ المائدة: ١٥) عن سفيان بن وكيع والنسائي فيه التفسير عن أحمد بن عثمان بن حكيم الأودي كلاهما عن خالد بن مخلد عن علي بن مسهر به وقال الترمذي حسن صحيح تحفة الأشراف (٧/١٠٢) .","vol":"2","page":119},{"text":"٦٠٢ - (ت) البراء بن عازب - ﵄ - قال: مات رجلٌ من أصحاب النبي ﷺ قبل أن تحرَّمَ الخمرُ، فلما حُرِّمت الخمر، قال رجالٌ: كيف بأصحابنا وقد ماتوا يشربون الخمر؟ فنزلت: ﴿ليس على الذين آمنوا وعملوا الصالحات جناحٌ فيما طَعِموا إذا ما اتَّقَوْا وآمنوا وعملوا الصالحات﴾ [المائدة:٩٣] .أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٥٤) في التفسير، باب ومن سورة المائدة، وقال: هذا حديث حسن صحيح، وأخرجه أبو داود الطيالسي ٢ / ١٨، والطبري رقم (١٢٥٢٩)، وإسناده قوي، وصححه ابن حبان رقم (١٧٤٠) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٠٥٠) قال حدثنا عبد بن حميد قال حدثنا عبيد الله بن موسى عن إسرائيل وفي (٣٠٥١) قال حدثنا بندار قال حدثنا محمد بن جعفر قال حدثنا شعبة، وكلاهما -إسرائيل، وشعبة - عن أبي إسحاق فذكره.","vol":"2","page":120},{"text":"٦٠٣ - (ت) ابن عباس - ﵄ - قال: قالوا: يا رسول الله، أَرأيتَ الذين ماتوا وهم يشربون الخمر، لما نزل تحريم الخمر؟ فنزلت: ﴿ليس على الذين آمنوا وعملوا الصالحات جناحٌ فيما طَعِموا إذا ما اتَّقَوْا وآمنوا وعملوا الصالحات﴾ . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٥٥) في التفسير، باب ومن سورة المائدة، وإسناده حسن، وقال: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٣٤) (٢٠٨٨) قال حدثنا وكيع وفي (١/٢٧٢) (٢٤٥٢) وفي (١/٢٩٥) (٣٦٩١) قال حدثنا أسود بن عامر- شاذان - وفي (١ /٣٠٤) (٢٧٧٥) قال حدثنا خلف بن الوليد، و«الترمذي» ٣٠٥٢) قال حدثنا عبد بن حميد قال حدثنا عبد العزيز بن أبي رزمة.\nأربعتهم - وكيع، وأسود، وخلف،وعبد العزيز - عن إسرائيل عن سماك عن عكرمة فذكره.","vol":"2","page":120},{"text":"٦٠٤ - (د) ابن عباس - ﵁ -: قال: ﴿يا أَيُّها الذين آمنوا لا تقربوا الصلاة وأنتم سُكارَى حتى تعلموا ما تقولون﴾ [النساء: ٤٤]⦗١٢١⦘ و﴿يسألونك عن الخمر والميسر قل فيهما إثْمٌ كبير ومنافع للناس﴾ [البقرة: ٢١٩] نسخَتها التي في المائدة ﴿إنما الخمر والميسر والأنصابُ والأزْلام رِجْسٌ من عمل الشيطان فاجتنبوه لعلكم تفلحون﴾ [المائدة: ٩٠] . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الميسر) القمار.\n(والأنصاب) الأحجار التي كانوا ينصبونها، ويذبحون عليها لأصنامهم، وقيل: هي الأصنام.\n_________\n(١) رقم (٣٦٧٢) في الأشربة، باب تحريم الخمر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في الأشربة (١: ٤) الحديث تحفة الأشراف (٥/١٧٨) .","vol":"2","page":120},{"text":"٦٠٥ - (ت د س) عمر بن الخطاب - ﵄ -: أنه قال: اللهم بيِّن لنا في الخمر بيانَ شِفاءٍ، فنزلت التي في البقرة: ﴿يسألونك عن الخمر والميسر قل فيهما إثْمٌ كبير ومنافع للناس ...﴾ الآية فدُعِيَ عمر، فقُرِئت عليه، فقال: «اللهم بَيِّن لنا في الخمر بيانَ شِفاءٍ» فنزلت التي في النساء ﴿يا أيُّها الذين آمنوا لا تقربوا الصلاة وأنتم سُكارَى حتى تعلموا ما تقولون﴾ فدُعِيَ عمرُ، فقرئت عليه، فقال: اللهم بين لنا في الخمر بيان شفاءٍ، فنزلت التي في المائدة ﴿إنما يريدُ الشيطانُ أن يُوقِع بينكم العداوةَ والبغضاءَ في الخمر والميسر ويَصُدَّكُم عن ذِكر اللَّهِ وعن الصلاة فهل أنتم منتهون﴾ [المائدة: ٩١] فدُعي ⦗١٢٢⦘ عمر فقُرئتْ عليه، فقال: انتهينا، انتهينا. أخرجه الترمذي، وأبو داود، والنسائي.\nإلا أن أبا داود زاد بعد قوله: ﴿وأَنتم سكارى﴾: فكان منادي رسول الله ﷺ، إذا أقيمت الصلاة ينادي: ألا لا يَقْرَبَنَّ الصلاةَ سكرانٌ. وعنده: «انتهينا»، مرة واحدة (١) .\n_________\n(١) الترمذي رقم (٣٠٥٣) في التفسير، باب ومن سورة المائدة، وأبو داود رقم (٣٦٧٠) في الأشربة، باب تحريم الخمر، والنسائي ٨ / ٢٨٦ و٢٨٧ في الأشربة، باب تحريم الخمر، وإسناده حسن، وأخرجه أحمد رقم (٣٧٨)، والطبري رقم (١٢٥١٢)، والبيهقي ٨ / ٢٨٥، والنحاس في \" الناسخ والمنسوخ \" ص ٣٩، وصححه الترمذي وابن المديني، والحاكم ٢ / ٢٧٨، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥٣١) (٣٧٨) قال: حدثنا خلف بن الوليد. و«أبوداود» (٣٦٧٠) قال: حدثنا عباد بن موسى الختلي، قال: أخبرنا إسماعيل، يعني ابن جعفر، و«الترمذي» (٣٠٤٩) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا محمد بن يوسف، و«النسائي» (٨/٢٨٦) قال: أنبأنا أبو داود، قال: حدثنا عبيد الله بن موسى.\nأربعتهم - خلف، وإسماعيل، ومحمد بن يوسف، وعبيد الله - عن إسرائيل، عن أبي إسحاق، عن أبي ميسرة عمرو بن شرحبيل، فذكره.\nأخرجه الترمذي (٣٠٤٩) قال: حدثنا محمد بن العلاء، قال: حدثنا وكيع، عن إسرائيل، عن أبي إسحاق، عن أبي ميسرة عمرو بن شرحبيل، أن عمر بن الخطاب، قال: اللهم بين لنا في الخمر بيان شفاء ... فذكر نحوه - يعني مرسلا ثم قال: وهذا أصح من حديث محمد بن يوسف.","vol":"2","page":121},{"text":"٦٠٦ - (خ م ت) أنس بن مالك - ﵁ -: قال: خَطبَ رسولُ الله ﷺ خُطْبة ما سمعتُ مثلَها قَطٌّ، فقال: «لو تعلمون ما أعلمُ لضَحِكتم قليلًا، ولبَكَيْتمْ كثيرًا»، قال: فَغَطَّى أصحابُ رسول الله ﷺ وجوههم، ولهم خنين (١)، فقال رجل: من أبي؟ قال: فلان، فنزلت هذه الآية ﴿لا تسأَلوا عن أشياء إن تُبْدَ لكم تسُؤْكُم﴾ [المائدة: آية ١٠١] .\nوفي رواية أخرى أَنَّ رسولَ اللَّهِ ﷺ خرج حين زاغتِ الشمسُ، فصلى الظُّهْرَ، فقام على المنبر فذكر الساعةَ، وذكَرَ أَنَّ فيها أُمُورًا ⦗١٢٣⦘ عظامًا، ثم قال: «من أحبَّ أن يسألَ عن شيءٍ فلْيَسألْ، فلا تسألوني عن شيءٍ إلا أخبرتُكم ما دمتُ في مَقامي، فأكثَرَ الناسُ البكاءَ، وأكثر أن يقول: سَلُوا» فقام عبدُ الله بنُ حُذافَةَ السَّهْمِيُّ، فقال: مَن أَبِي؟ فقال: أبوكَ حُذافَةُ، ثم أَكْثَرَ أنْ يقول: سَلُوني، فَبَرَكَ عمرُ على رُكبتيه، فقال: رضينا بالله ربًّا، وبالإسلام دينًا، وبمحمدٍ نبيًّا، فَسَكَتَ (٢) ثم قال: عُرِضَتْ عليَّ الجنةُ والنارُ آنفًا في عُرْض هذا الحائط، فلم أرَ كاليوم في الخير والشَّرِّ قال: ابن شهابٍ: فأخبرني عُبَيْدُ الله بنُ عبد الله بن عُتْبَةَ قال: قالت أم عبد الله بنُ حُذَافة لعبد اللهِ بْنِ حُذافَةَ: ما سمعتُ قَطُّ أَعَقَّ منك، أمِنْتَ أن تكون أُمُّكَ قَارفتْ بعضَ ما يُقارفُ أهل الجاهلية فَتَفضَحَهَا (٣) على أعين الناس؟ فقال عبد الله بن حذافة: لو ألحقَني بعبدٍ أَسودَ لَلَحِقْتُهُ.\nوفي أخرى قال: بلغ رسولَ اللَّه ﷺ عن أصحابه شيءٌ، فخطَبَ، ⦗١٢٤⦘ فقال: «عُرِضَتْ عليَّ الجنةُ والنَّارُ، فلم أرَ كاليوم في الخير والشَّرِّ، ولو تعلمون ما أعلم لضحكتم قليلًا، ولبكيتم كثيرًا، قال: فما أَتَى على أصحابِ رسول الله ﷺ يومٌ أَشدُّ منه، قال: غَطوْا رءوسهم، ولهم خنينٌ..»، ثم ذَكَر قيامَ عمر وقولَه، وقولَ الرجل: مَنْ أَبِي؟ ونزولَ الآية.\nوفي أخرى قال: سألوا النبي ﷺ حتَّى أحْفَوْهُ في المسأَلِة، فصَعِد ذاتَ يومٍ المنبرَ، فقال: لا تسألوني عن شيء إلا بَيَّنْتُهُ لكم، فلما سمعوا ذلك أرَمُّوا (٤) ورَهِبُوا أن يكون بين يديْ أمْرٍ قد حَضَرَ، قال أَنس: فجعلتُ أنْظُرُ يمينًا وشمالًا، فإذا كلُّ رجلٍ لافٌّ رأسَهُ في ثوبه يَبْكِي، فأنشأ رجل -كان إذا لاحَى يُدْعَى إلى غير أبيه - فقال: يا نبيَّ الله، منْ أبي؟ قال: أبوك حُذافةُ، ثم أنشأ عمر، فقال: رضينا بالله ربًّا، وبالإسلام دينًا، وبمحمدٍ رسولًا، نعوذُ بالله من الفِتن، فقال رسولِ الله ﷺ: «ما رأيتُ في الخير والشر كاليوم قطُّ، إني صُوِّرتْ لي الجنةُ والنارُ، حتى رأيتُهما دون الحائط» .\nقال قتادة: يُذكرُ هذا الحديثُ عند هذه الآية ﴿لا تسألوا عن أشياء إنْ تُبْدَ لكم تَسُؤْكُمْ﴾ أخرجه البخاري ومسلم.\nوأخرج الترمذي منه طَرفًا يسيرًا، قال: قال رجل: يا رسولَ اللهِ، منْ أبي؟ قال: أبوك فلان: فنزلت: ﴿يا أيُّها الذين آمنوا لا تسألوا عن ⦗١٢٥⦘ أشياء إنْ تُبْدَ لكم تَسُؤْكُم﴾ (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آنفًا) فعلت الشيء آنفًا، أي: الآن.\n(الخنين) بالخاء المعجمة، شبيه بالبكاء مع مشاركة في الصوت من الأنف.\n(عرض) عرض الشيء: جانبه.\n(المقارفة) هاهنا: الزنا، وهي في الأصل: الكسب والعمل.\n(أحفوه) الإحفاء في السؤال: الاستقصاء والإكثار.\n(أرَمُّوا) أرمَّ الإنسان: إذا أطرق ساكتًا من الخوف.\n(رهبة) الرهبة: الخوف والفزع.\n_________\n(١) قال النووي ١٥ / ١١٣: هكذا هو في معظم النسخ \" خنين \"، ولبعضهم بالحاء المهملة. وممن ذكر الوجهين: القاضي وصاحب التحرير وآخرون، قالوا: معناه بالمعجمة: صوت البكاء: وهو نوع من البكاء دون الانتحاب، وأصله: خروج الصوت من الأنف كالحنين بالمهملة من الفم. وقال الخليل: هو صوت فيه غنة.\n(٢) وفي رواية عند البخاري في كتاب الاعتصام ١٣ / ٢٣٠ وعند مسلم في باب توقير النبي ﷺ \" فسكت النبي ﷺ حين قال عمر ذلك، ثم قال رسول الله: أولى والذي نفس محمد بيده، لقد عرضت علي الجنة والنار آنفًا \".\n(٣) قال النووي: معناه: لو كنت من زنا فنفاك عن أبيك حذافة فضحتني.\nوأما قوله: \" لو ألحقني بعبد أسود للحقته \" فقد يقال: هذا لا يتصور، لأن الزنا لا يثبت به النسب. ويجاب عنه: بأنه يحتمل وجهين:\nأحدهما: أن ابن حذافة ما كان بلغه هذا الحكم، وكان يظن أن ولد الزنا يلحق بالزاني، وقد خفي هذا على أكبر منه، وهو سعد بن أبي وقاص، حين خاصم في ابن وليدة زمعة، فظن أنه يلحق أخاه بالزنا.\nوالثاني: أنه يتصور الإلحاق بعبد وطئها بشبهة، فيثبت النسب منه. والله أعلم.\n(٤) \" أرموا \" بفتح الراء وتشديد الميم المضمومة: أي سكتوا، وأصله من المرمة: وهي الشفة؛ أي: ضموا شفاهم بعضها على بعض فلم يتكلموا، ومنه رمت الشاة الحشيش: ضمته بشفتها.\n(٥) البخاري ٨ / ٢١١ في تفسير سورة المائدة، باب قوله تعالى ﴿لا تسألوا عن أشياء إن تبد لكم تسؤكم﴾، وفي الرقاق، باب قول النبي ﷺ \" لو تعلمون ما أعلم لضحكتم قليلًا ولبكيتم كثيرًا \"، وفي الاعتصام، باب ما يكره من كثرة السؤال، ومسلم رقم (٢٣٥٩) في الفضائل، باب توقيره ﷺ، والترمذي رقم (٣٠٥٨) في التفسير، باب ومن سورة المائدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٣/٢٠٦)، والبخاري (٩/١١٨) قال: حدثنا محمد بن عبد الرحيم، و«مسلم» (٧/٩٣)، و«الترمذي» (٣٠٥٦) قالا: حدثنا محمد بن معمر بن ربعي القيسي. ثلاثتهم -أحمد بن حنبل، ومحمد بن عبد الرحيم ومحمد بن معمر - قالوا: حدثنا روح بن عبادة.\n٢-وأخرجه أحمد (٣/٢١٠) قال: حدثنا سُليمان، وأبو سعيد مولى بني هاشم.\n٣-وأخرجه أحمد (٣/٢٦٨) قال: حدثنا عفان.\n٤- وأخرجه الدارمي (٢٧٣٨) قال: حدثنا أبو الوليد.\n٥- وأخرجه البخاري (٦/٦٨) قال: حدثنا منذر بن الوليد بن عبد الرحمن، قال: حدثنا أبي.\n٦-وأخرجه البخاري (٨/١٢٧) قال: حدثنا سليمان بن حرب.\n٧- وأخرجه مسلم (٧/٩٢) قال: حدثنا محمود بن غيلان، ومحمد بن قدامة السلمي، ويحيى بن محمد اللؤلؤي، و«النسائي» في الكبرى «تحفة الأشراف» (١٦٠٨) عن محمود بن غيلان، ثلاثتهم عن النضر ابن شميل.\nثمانيتهم -روح، وسليمان بن داود، وأبو سعيد، وعفان، وأبو الوليد، والوليد بن عبد الرحمن، وسليمان بن حرب والنضر -عن شعبة، عن موسى بن أنس، فذكره.\n(*) رواية روح مختصرة على سؤال الرجل، ونزول الآية.\n(*) رواية سليمان بن داود، وأبي سعيد، وعفان، وأبي الوليد، وسليمان بن حرب مختصره علي «لو تعلمون ماأعلم لضحكتم قليلا ولبكيتم كثيرا ...» .","vol":"2","page":122},{"text":"٦٠٧ - (خ) ابن عباس - ﵄ -: قال: كان قومٌ يَسْأَلونَ رسولَ الله ﷺ استهزاءًا، فيقول الرجل: من أبي؟ ويقولُ الرجلُ، تَضِلُّ ناقَتُهُ: أَين ناقتي؟ فأنزل اللهُ تعالى فيهم هذه الآية ﴿يا أيُّها الذين آمنوا لا تسأَلوا عن أشياء إنْ تُبْدَ لكم تَسُؤْكُمْ ...﴾ الآية كلها. أخرجه البخاري (١) .\n_________\n(١) ٨ / ٢١٢ في تفسير سورة المائدة، باب قوله تعالى ﴿لا تسألوا عن أشياء إن تبد لكم تسؤكم﴾ ويفهم ⦗١٢٦⦘ من مجموع ما تقدم من الأحاديث وغيرها أن هذه الآية أنزلت على رسول الله ﷺ بسبب مسائل كان يسألها إياه أقوام امتحانًا له أحيانًا واستهزاءًا أحيانًا، فيقول له بعضهم \" من أبي؟ \" ويقول له بعضهم إذا ضلت ناقته \" أين ناقتي؟ \" فقال لهم تعالى ذكره: لا تسألوا عن أشياء من ذلك إن أبدينا لكم حقيقة ما تسألون عنه ساءكم إبداؤها وإظهارها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٦٨) قال حدثنا الفضل بن سهل، قال: حدثنا أبو النضر، قال: حدثنا أبو خيثمة قال حدثنا أبو الجويرية فذكره.","vol":"2","page":125},{"text":"٦٠٨ - (خ م) أبو موسى الأشعري - ﵁ -: قال: سئل النبي ﷺ عن أَشياء كَرِهَها، فلما أُكْثِرَ عليه غَضِبَ، ثم قال للناس: سلوني عما شئتم، فقال رجل: من أبي؟ فقال: أبوك حُذافةُ، فقام آخر، فقال: يا رسولَ الله، منْ أبي؟ قال:أبوك سالمٌ مولى شيبةَ، فلما رأى عمرُ بن الخطاب ما في وجه رسول الله ﷺ من الغَضَبِ، قال: يا رسول اللهِ، إنَّا نتوبُ إلى الله ﷿. أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ١ / ١٦٨ في العلم، باب الغضب في الموعظة والتعليم إذا رأى ما يكره، وفي الاعتصام، باب ما يكره من كثرة السؤال وتكلف ما لا يعنيه، ومسلم رقم (٢٣٦٠) في الفضائل، باب توقيره ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/٣٤) قال حدثنا محمد بن العلاء. في (٩/١١٧) قال حدثنا يوسف بن موسى،و«مسلم» (٧/٩٤) قال حدثنا عبد الله بن براد الأشعري ومحمد بن العلاء الهمداني.\nثلاثتهم - محمد بن العلاء، ويوسف بن موسى، وعبد الله بن براد - قالوا حدثنا أبو أسامة عن بريد بن أبي بردة عن أبي بردة فذكره.","vol":"2","page":126},{"text":"٦٠٩ - (خ م) سعيد بن المسيب -﵀ -: قال: البَحيِرَةُ: التي يُمنعُ دَرُّها لِلطَّواغيت، فلا يَحْلِبهُا أحدٌ من الناس، والسائبة: كانوا يُسَيِّبونها لآلهتهم، لا يُحمَل عليها شيء، وقال: قال أبو هريرة -﵁-: قال رسول الله ﷺ: «رأيتُ عمرو ابن عامر الخزاعي يَجُرُّ قُصْبَهُ في النَّار، وكان أولَ من سَيَّبَ السوائب» . والوصيلة: الناقَةُ البكر تُبَكِّرُ في أول نِتاجِ الإبل بأُنْثى، ثم تُثَنِّي بعدُ بأُنثى، وكانوا يسيِّبونها لطواغيتهم إن وصَلَتْ إحداهما بالأخرى، ليس بينهما ذَكَر، والحام: فحلُ الإبل يَضْرِبُ الضِّرابَ ⦗١٢٧⦘ المعدود، فإذا قضَى ضِرابَهُ، وَدَعُوه للطَّواغيت، وأَعْفَوْه من الحمل، فلم يُحْمَل عليه شيءٌ، وسمَّوْهُ الحاميَ.\nوفي رواية قال أبو هريرة: قال رسول الله ﷺ: «رأيتُ عمرو بنَ لُحَيٍّ بْن قَمَعَةَ بن خِنْدِفٍ، أخا بني كعبٍ، وهو يَجُرُّ قُصْبَهُ في النار» . وفي أخرى مثله، وقال «أبو خزاعة» (١) أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البحيرة والسائبة) كانت العرب إذا تابعت الناقة بين عشر إناث. لم يُركب ظهرها، ولم يُجزّ وبرها، ولم يشرب لبنها إلا ضيف، وهي السائبة، أي أنهم يسيِّبونها ويخلُّونها لسبيلها، فما نتجت بعد ذلك من أنثى: شقوا أذنها، وخلوا سبيلها مع أمها في الإبل، وحرم منها ما حرم من أمها، وهي البحيرة بنت السائبة.\nوالبحيرة: هي المشقوقة الأذن، وقيل: البحيرة كانوا إذا ولد لهم سَقْب، بَحَروا أذنه، وقالوا: اللهم إن عاش ففتيّ، وإن مات فذكي، فإذا مات أكلوه. ⦗١٢٨⦘\nوأما السائبة: فكان الرجل يُسيِّب من ماله، فيجيء به إلى السدنة، فيدفعه إليهم، فيطعمون منها أبناء السبيل، إلا النساء، فلا يطعمونهن منها شيئًا حتى يموت، فيأكله الرجال والنساء جميعًا.\n(دَرُّهَا) الدَّر: اللبن.\n(للطواغيت) والطواغيت: الأصنام التي كانوا يعبدونها، واحدها: طاغوت.\n(قُصْبَه) القُصْب: المِعَى. وجمعها: الأقصاب.\n_________\n(١) يعني أن خندفًا هو أبو خزاعة قاله الحافظ.\n(٢) البخاري ٦ / ٣٩٩ و٤٠٠ في الأنبياء، باب قصة خزاعة، وفي تفسير سورة المائدة، باب ﴿ما جعل الله من بحيرة ولا سائبة ولا وصيلة ولا حام﴾، ومسلم رقم (٢٨٥٦) في الجنة وصفة نعيمها وأهلها، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٦٦) قال: حدثنا الخزاعي. قال: أخبرنا ليث بن سعد، عن يزيد بن الهاد، و«البخاري» (٤/٢٢٤ ٦/٦٩) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٦/٦٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعد، عن صالح بن كيسان. و«مسلم» (٨/١٥٥) قال: حدثني عمرو الناقد وحسين الحلواني وعبد بن حميد،. قال عبد: أخبرني. وقال الآخران: حدثنا يعقوب وهو ابن إبراهيم بن سعد قال: حدثنا أبي عن صالح. و«النسائي» في الكبرى «تحفة الأشراف» (١٠/١٣١٧٧) عن محمد بن عبد الله المخرمي، عن يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح بن كيسان.\nثلاثتهم - يزيد بن الهاد، وشعيب، وصالح - عن ابن شهاب الزهري. قال: سمعت سعيد بن المسيب فذكره.\nوأخرجه أحمد (٢/٢٧٥) قال: حدثنا عبد الرزاق قال: حدثنا معمر.، عن الزهري، عن أبي هريرة، فذكره نحوه، ليس فيه الكلام الذي في أول الحديث.","vol":"2","page":126},{"text":"٦١٠ - (خ) عائشة ﵂ قالت: قال رسول الله ﷺ: «رأيت جهنم يحطم بعضها بعضًا، ورأيت عَمْرًا يجر قُصْبَه في النار، وهو أول من سيَّب السوائب» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يحطم) الحطم: الكسر\n_________\n(١) ٨ / ٢١٤ في التفسير، باب ﴿ما جعل الله من بحيرة ولا سائبة﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (٥: ١٢: ٢) عن محمد بن أبي يعقوب الكرماني عن حسان ابن إبراهيم عن يونس.","vol":"2","page":128},{"text":"٦١١ - (خ) ابن مسعود - ﵁ -: إنَّ أهل الإسلام لا يسيِّبونَ، وإن أَهل الجاهليَّةِ كانوا يُسَيِّبُونَ. أخرجه البخاري (١) .\n_________\n(١) ١٢ / ٣٥ في الفرائض، باب ميراث السائبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٩١) قال حدثنا قبية بن عقبة قال حدثنا سفيان بن أبي قيس عن هزيل فذكره. ومعناه في العبد يعتق سائبة فيموت وله مال وليس له وارث انظر: «فتح الباري» (١٢/٤١) .","vol":"2","page":128},{"text":"٦١٢ - (خ ت د) ابن عباس - ﵄ -: قال: خرج رجلٌ من بني سَهْم مع تمِيمٍ الدارِيِّ، وعديِّ بن بدَّاءٍ، فمات السهميُّ بأرضٍ ليس بها مسلمٌ، فلما قَدِمَا بتَرِكته، فَقَدوا جَامًا من فِضَّةٍ مُخَوَّصًا بذهبٍ، فأحْلَفَهُما رسولُ الله ﷺ ثم وُجِدَ الجَامُ بمكة، فقالوا: ابْتَعْناه من تميمٍ وعدي بن بدَّاءٍ، فقام رجُلان من أَوليائه فحلفا: لشهادتُنا أحقُّ من شهادتِهِما، وأنَّ الجامَ لصاحبهم، قال: وفيهم نزلت هذه الآية: ﴿يا أيُّها الذين آمنوا شهادةُ بينِكم إذا حضَرَ أحدَكُم الموتُ﴾ [المائدة: ١٠٦]، أخرجه البخاري والترمذي وأبو داود (١) .\n_________\n(١) البخاري ٥ / ٣٠٨ في الوصايا، باب قول الله ﷿: ﴿يا أيها الذين آمنوا شهادة بينكم إذا حضر أحدكم الموت﴾، والترمذي رقم (٣٠٦٢) في التفسير، باب ومن سورة المائدة، وأبو داود رقم (٣٦٠٦) في الأقضية، باب شهادة أهل الذمة، وفي الوصية في السفر، وأخرجه البيهقي ١٠ / ١٦٥، والطبري رقم (١٢٩٦٦)، وقد جاء في \" شرح المفردات \" ص ٣٣٣: إذا كان مسلم مع رفقة كفار مسافرين ولم يوجد غيرهم من المسلمين، فوصى وشهد بوصيته اثنان منهم، قبل شهادتهما، ويستحلفان بعد العصر: لا نشتري به ثمنًا ولو كان ذا قربى، ولا نكتم شهادة الله، وأنها وصية الرجل بعينه، فإن عثر على أنهما استحقا إثمًا، قام آخران من أولياء الموصي فحلفا بالله لشهادتنا أحق من شهادتهما ولقد خانا وكتما، ويقضى لهم. قال ابن المنذر: وبهذا قال أكابر العلماء. وممن قاله، شريح، والنخعي والأوزاعي، ويحيى بن حمزة، وقضى بذلك عبد الله بن مسعود في زمن عثمان، رواه أبو عبيد، وقضى به أبو موسى الأشعري، رواه أبو داود والخلال، وقال أبو حنيفة ومالك والشافعي: لا تقبل، لأن من لا تقبل شهادته على غير الوصية لا تقبل في الوصية كالفاسق وأولى. ولنا (أي الحنابلة) قوله تعالى: ﴿يا أيها الذين آمنوا شهادة بينكم إذا حضر أحدكم الموت حين الوصية اثنان ذوا عدل منكم أو آخران من غيركم ...﴾ الآية، وهذا نص الكتاب، وقد قضى به رسول الله ﷺ كما في حديث ابن عباس، وحمل الآية على أنه أراد: من غير عشيرتكم لا يصح، لأن الآية نزلت في قصة عدي وتميم بلا خلاف بين المفسرين، ودلت عليه الأحاديث، ولأنه لو صح ما ذكروه لم تجب الأيمان لأن الشاهدين من المسلمين لا قسامة عليهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري وأبو داود في الوصايا (٣٥) وقال لي علي بن عبد الله حدثنا يحيى بن آدم عن يحيى بن زكريا بن أبي زائدة عن محمد بن أبي القاسم عن عبد الملك بن سعيد بن جبير، عن سعيد بن جبير، عن ابن عباس. قال وقال على لا أعرف محمد بن أبي القاسم وقال على هو حديث حسن وفي القضايا (١٩: ٢) عن الحسن بن علي -والترمذي في التفسير (المائدة: ٢٠) عن سفيان بن وكيع - كلاهما عن يحيى بن آدم به وقال (حسن غريب وهو حديث ابن أبي زائدة الأشراف (٤/٤٢٥) .","vol":"2","page":129},{"text":"٦١٣ - (ت) ابن عباس - ﵁ -: قال: عن تميمٍ الداري في هذه الآية: ﴿يا أيها الذين آمنوا شهادةُ بينِكم إذا حضَر أحدَكُمُ الموتُ﴾ قال: بَرِئ الناسُ منها غيري وغير عَدِي بن بدَّاء وكانا نصرانيَّيْن يختلفان إلى الشام قبل الإسلام لتجارتهما وقدم عليهما مولى لبني سهمٍ يقال له: بُدَيل بن أبي مريم بتجارةٍ، ومعه جامٌ من فضةٍ، يريد به الملك، وهو عُظْمُ تجارته، فمرض، فأوصى به إليهما، وأمر أن يُبْلِغا ما ترك أَهلَه، قال تميم: فلما مات أخذنا ذلك الجامَ، فبعناه بألف درهمٍ، ثم اقتسمناه أنا وعدي بن بدَّاء، فلما قَدِمنا إلى أهله، دفعنا إليهم ما كان معنا، ففقدوا الجام، فسألونا عنه؟ فقلنا: ما ترك غير هذا، وما دفع إلينا غيره، قال تميم: فلما أسلمتُ بعد قُدوم رسول الله ﷺ المدينة، تأثَّمتُ من ذلك، فأتيْتُ أهلَه، فأخبرتُهم الخبرَ، وأدَّيْتُ إليهم خمسمائة درهم، وأخبرتُهم أنَّ عند صاحبي مِثْلَها، فأَتوْا به رسولَ الله ﷺ، فسألهم البَيِّنة، فلم يجدوا، فأمرهم أن يستحلفُوهُ بما يَعْظُم به على أَهل دينه. فحلف، فأنزل الله: ﴿يأيها الذين آمنوا شهادةُ بينِكم إذا حضَر أحدَكُمُ الموتُ﴾ إلى قوله ﴿أو يخافوا أن تُردَّ أَيْمانٌ بعد أَيْمانهم﴾ فقام عمرو بن العاص، ورجلٌ آخر، فحلفا، فَنُزِعَتِ الخمسمائة درهم من عدي بن بدَّاء.\nأخرجه الترمذي، وقال: إنه غريب، وليس إسناده بصحيح (١) . ⦗١٣١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تأثمت) التأثم: تفعل من الإثم، فإما أنه فعل ما يخرج به من الإثم، أو أنه اعتدَّ ما فعلَه إثمًا.\n_________\n(١) رقم (٣٠٦١) في التفسير، باب ومن سورة المائدة، وتمام كلامه: وأبو النضر (يريد أحد رواته) ⦗١٣١⦘ الذي روى عنه محمد بن إسحاق هذا الحديث هو عندي محمد بن السائب الكلبي يكنى أبا النضر، وقد تركه أهل العلم بالحديث وهو صاحب التفسير سمعت محمد بن إسماعيل يقول: محمد بن السائب الكلبي يكنى أبا النضر، ولا نعرف لسالم أبي النضر المدني رواية عن أبي صالح باذان مولى أم هانئ، وقد روي عن ابن عباس شيء من هذا على الاختصار من غير هذا الوجه، ثم ساق الترمذي الأثر السالف بإسناده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (المائدة ٥: ١٩) عن الحسن بن أحمد بن أبي شعيب الحراني عن محمد ابن سلمة الحراني عن محمد بن سلمة الحراني عن ابن إسحاق عن أبي النضر عن باذان - مولى أم هانئ - عن ابن عباس به. وقال: غريب. وليس إسناده صحيح، وأبو النضر الذي روى عنه ابن إسحاق هو عندي «محمد بن السائب الكلبي» سمعت محمدا يقول: محمد بن السائب يكني أبا النضر ولا نعرف لأبي النضر سالم رواية عن أبي صالح - مولى أم هانئ.","vol":"2","page":130},{"text":"٦١٤ - (ت) عمار بن ياسر -﵁ - قال: قال رسول الله ﷺ: «أُنزلت المائدة من السماء خبزًا ولحمًا، وأُمروا أن لا يخونوا ولا يدخروا لغدٍ فخانوا، وادَّخروا ورفعوا لغدٍ،فمسخوا قردة وخنازير»\nأخرجه الترمذي، وقال: وقد روي عن عمار بن ياسر من غير طريق موقوفًا (١) .\n_________\n(١) رقم (٣٠٦٣) في التفسير، باب ومن سورة المائدة، وإسناده حسن، وقال الترمذي عقب إخراجه: هذا حديث غريب رواه أبو عاصم وغير واحد عن سعيد بن أبي عروبة عن قتادة عن خلاس عن عمار موقوفًا، ولا نعرفه مرفوعًا إلا من حديث الحسن بن قزعة. ثم قال: حدثنا حميد بن مسعدة أخبرنا سفيان بن حبيب، عن سعيد بن أبي عروبة نحوه ولم يرفعه، وهذا أصح من حديث الحسن بن قزعة، ولا نعلم للحديث المرفوع أصلًا. وأخرجه الطبري رقم (١٣٠١٢) و(١٣٠١٤) مرفوعًا وموقوفًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٠٦١) قال الحسن بن قزعة قال: حدثنا سفيان بن حبيب، قال حدثنا سعيد، عن قتادة، عن خلاس بن عمرو فذكره.\n(*) قال الترمذي: هذا حديث قد رواه أبو عاصم وغير واحد عن سعيد بن أبي عروبة، عن قتادة، عن خلاس، عن عمار بن ياسر. موقوفا. ولانعرفه مرفوعا إلا من حديث الحسن بن قزعة: حدثنا حميد ابن مسعدة، قال: حدثنا سفيان بن حبيب، عن سعيد بن أبي عروبة. نحوه ولو يرفعه. وهذا أصح من حديث الحسن بن قزعة. ولا نعلم للحديث المرفوع أصلا.","vol":"2","page":131},{"text":"<span data-type=\"title\" id=toc-176>سورة الأنعام</span>\n٦١٥ - (ت) علي بن أبي طالب - ﵁ -: أنَّ أَبا جهل قال للنبي ⦗١٣٢⦘ ﷺ: إنا لا نُكذِّبك ولكن نكذِّبُ بما جئتَ به، فأنزل الله فيهم: ﴿فإنَّهمْ لا يُكذِّبونَك (١)، ولكِنَّ الظالمِينَ بآياتِ اللَّهِ يَجْحَدُونَ﴾ [الأنعام: ٣٢] . أخرجه الترمذي [من طريقين] (٢) .\n_________\n(١) قرأ ابن كثير وأبو عمرو وعاصم وحمزة وابن عامر \" يكذبونك \" بالتشديد وفتح الكاف، وقرأ نافع والكسائي \" يكذبونك \"بالتخفيف وتسكين الكاف، وفي معنى القراءة الثانية قولان: أحدهما: لا يلفونك كاذبًا، قاله ابن قتيبة، والثاني: لا يكذبون الشيء الذي جئت به، إنما يجحدون آيات الله ويتعرضون لعقوباته.\n(٢) رقم (٣٠٦٦) في التفسير، باب ومن سورة الأنعام، ثم رواه هو والطبري مرسلًا عن ناجية بن كعب الأسدي دون ذكر علي وقال: وهذا أصح (يعني المرسل)، وأخرجه الحاكم في \" المستدرك \" ٢ / ٣١٥ موصولًا بإسناد آخر غير إسناد الترمذي، وصححه على شرط الشيخين، قال العلامة أحمد شاكر ﵀ في \" عمدة التفسير \" ٥ / ٢٥: فالوصل زيادة من ثقتين، فهي مقبولة على اليقين. وقد تعقب الذهبي تصحيح الحاكم إياه على شرط الشيخين بأنهما لم يخرجا لناجية شيئًا، وهذا صحيح، فإن الشيخين لم يخرجا لناجية بن كعب شيئًا، ولكنه تابعي ثقة، فالحديث صحيح وإن لم يكن على شرطهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٠٦٤) قال: حدثنتا أبو كريب، قال: حدثنا معاوية بن هشام، عن سفيان، وع وعن أبي إسحاق، عن ناجية بن كعب، فذكره.\nوأخرجه الترمذي (٣٠٦٤) أيضا قال: حدثنا إسحاق بن منصور، قال أخبرنا عبد الرحمن بن مهدي، عن سفيان، عن أبي إسحاق، عن ناجية، أن أباجهل قال للنبي ﷺ ... فذكر نحوه، ولم يذكر فيه (عن علي) وهذا أصح.","vol":"2","page":131},{"text":"٦١٦ - (م) سعد بن أبي وقاص - ﵁ -: قال: كُنَّا مع النَّبيِّ ﷺ سِتَّةَ نفرٍ، فقال المشركون للنبي ﷺ: اطْرُدْ هؤلاءِ لا يَجْتَرئون علينا، قال: وكنتُ أَنا وابُن مسعودٍ ورجل من هُذَيْل وبلالٌ ورَجُلاَن - لستُ أَسمِّيهِما - فوَقَعَ في نفس رسول الله ﷺ ما شاء الله أن يقعَ، فحدَّثَ نفسَه، فأنزل الله: ﴿ولا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بالغدَاةِ والعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾ . [الأنعام: ٥٢] . أخرجه مسلم (١) . ⦗١٣٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يجترئون) الاجتراء: افتعال من الجرأة، وهي الإقدام في الشيء والسرعة إليه.\n_________\n(١) رقم (٢٤١٣) في فضائل الصحابة، باب فضل سعد بن أبي وقاص ﵁، وأخرجه الطبري (١٣٢٦٣)، وابن ماجة بنحوه رقم (٤١٢٨)، وأخرجه السيوطي في \" الدر المنثور \" ٣ / ١٣ -[١٣٣] – وزاد نسبته لأحمد والفريابي وعبد بن حميد والنسائي وابن المنذر وابن أبي حاتم وابن حبان وأبي الشيخ وابن مردويه والحاكم وأبي نعيم في \" الحلية \" والبيهقي في \" دلائل النبوة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه عبد بن حميد (١٣١) قال: حدثنا عبد العزيز بن أبان، قال: حدثنا إسرائىل. و«مسلم» (٧/١٢٧) قال: حدثنا زهير بن حرب، قال: حدثنا عبد الرحمن، عن سفيان. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن عبد الله الأسدي، عن إسرائيل. و«ابن ماجة» (٨٢٤ (r» قال: حدثنا يحيى بن حكيم، قال: حدثنا أبو داود، قال: حدثنا قيس بن الربيع. و«النسائي» في - فضائل الصحابة - (١١٦) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال حدثنا سفيان. وفي (١٦٢، ١٣٣) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عبيد الله بن موسى، قال: أخبرنا إسرائيل. وفي (١٦٠) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمان، قال: حدثنا سفيان.\nثلاثتهم -إسرائيل، وسفيان، وقيس - عن المقدام بن شريح، عن أبيه فذكره.","vol":"2","page":132},{"text":"٦١٧ - (ت) سعد بن أبي وقاص - ﵁ -:في هذه الآية: ﴿قُلْ هو القادر على أَن يبعثَ عليكم عذابًا من فوقكم أو من تحت أَرجلكم﴾ [الأنعام: ٦٥] فقال النَّبِيُّ ﷺ: «أمَا إنَّها لكائنة، ولم يأتِ تأويلُها بعدُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٦٨) في التفسير، باب ومن سورة الأنعام، وفي سنده أبو بكر بن عبد الله بن أبي مريم النسائي الشامي وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٧ الأنعام: ٤) عن الحسن بن عرفة عن إسماعيل بن عياش عن أبي بكر بن أبي مريم عن راشد بن سعد عن سعد بن أبي وقاص. وقال:غريب.","vol":"2","page":133},{"text":"٦١٨ - (خ ت) جابر بن عبد الله - ﵄ -: قال: قال رسول الله ﷺ: لما نزلت: ﴿قُلْ هو القادرُ على أَن يَبْعَثَ عليكم عذابًا من فوقكم﴾ قال: أعوذ بوجهك ﴿أو من تحت أرجلكم﴾ قال: أَعوذ بوجهك، قال: فلما نزلت: ﴿أو يَلبِسَكم شِيَعًا ويُذيقَ بعضَكم بأسَ بعضٍ﴾ قال رسول الله ﷺ: «هاتانِ أهوَن، أو أيسرُ» . أخرجه البخاري. وفي رواية الترمذي: «هاتانِ أهْوَن، أو هاتان أيسرُ» (١) . ⦗١٣٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يلبسكم شيعًا) الشِّيع: جمع شيعة، وهي الفرقة من الناس، واللبس: الخلط، والمراد: أنه يجعلكم فرقًا مختلفين.\n_________\n(١) البخاري ٨ / ٢١٨ في تفسير سورة الأنعام، باب قوله تعالى: ﴿قل هو القادر على أن يبعث عليكم عذابًا من فوقكم﴾، وفي الاعتصام، باب قول الله تعالى: ﴿أو يلبسكم شيعًا﴾، وفي التوحيد، باب قول الله تعالى: ﴿كل شيء هالك إلا وجهه﴾، والترمذي رقم (٣٠٦٧) في التفسير، باب ومن سورة المائدة، وأخرجه الطبري رقم (١٣٣٦٦) بنحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه الحميدي (١٢٥٩) . وأحمد (٣/٣٠٩) . و«البخاري» (٩/١٢٥) قال: حدثنا علي بن عبد الله. و«الترمذي» (٣٠٦٥) قال: حدثنا ابن أبي عمر أربعتهم - الحميدي، وأحمد، وعلي، وابن أبي عمر - قالوا: حدثنا سفيان.\n٢- وأخرجه البخاري (٦/٧١) . وفي «خلق أفعال العباد» (٤٠) قال: حدثنا أبو النعمان. وفي (٩/١٤٨) قال: حدثنا قتيبة بن سعيد. و«النسائي» في الكبرى «تحفة الأشراف» (٢٥١٦) عن قتيبة، ومحمد بن النضر بن مساور، ويحيى بن حبيب بن عربي. أربعتهم - أبو النعمان، وقتيبة، وابن النضر، ويحيى بن حبيب - عن حماد بن زيد.\n٣- وأخرجه النسائي في الكبرى «تحفة الأشراف» (٢٥٦٨) عن محمد بن رافع، عن عبد الرزاق، عن معمر بن راشد.\nثلاثتهم - سفيان، وحماد، ومعمر - عن عمرو، فذكره.","vol":"2","page":133},{"text":"٦١٩ - (خ م ت) ابن مسعود - ﵁ – قال: لما نزلت ﴿الذين آمنوا ولم يَلبِسوا (١) إيمانَهُمْ بظلم﴾ [الأنعام: ٨٢] شَقَّ ذلك على المسلمين، وقالوا: أيُّنَا لا يَظْلِمُ نَفْسَهُ؟ فقال رسول الله ﷺ: «ليس ذلك، إنَّما هو الشِّركُ، أَلم تَسمَعُوا قولَ لقمان لابنه»: ﴿يا بُنَيَّ لا تُشْرِكْ باللَّه إنَّ الشِّرْكَ لظُلْمٌ عظيم﴾ [لقمان: ١٣] .\nوفي أخرى: «ليس هو كما تظنُّونَ، إنما هو كما قال لقمان لابنه» .\nوفي أخرى: «ألم تسْمَعُوا قولَ العَبْدِ الصالِح» . أخرجه البخاري، ومسلم ⦗١٣٥⦘ والترمذي (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": أي لم يخلطوا، تقول: لبست الأمر - بالتخفيف -، ألبسه بالفتح في الماضي، والكسر في المستقبل، أي: خلطته، وتقول: لبست الثوب - ألبسه - بالكسر في الماضي، والفتح في المستقبل. وقال محمد بن إسماعيل التيمي في شرحه: خلط الإيمان بالشرك لا يتصور، فالمراد: أنهم لم تحصل لهم الصفتان: كفر متأخر عن إيمان متقدم، أي: لم يرتدوا، ويحتمل أن يراد أنهم لم يجمعوا بينهما ظاهرًا وباطنًا، أي: لم ينافقوا. وهذا أوجه ...\nوفي المتن من الفوائد: الحمل على العموم، حتى يرد دليل الخصوص، وأن النكرة في سياق النفي تعم، وأن الخاص يقضي على العام، والمبين عن المجمل، وأن اللفظ يحمل على خلاف ظاهره لمصلحة دفع التعارض، وأن درجات الظلم تتفاوت، وأن المعاصي لا تسمى شركًا، وأن من لم يشرك بالله شيئًا فله الأمن وهو مهتد.\nفإن قيل: فالعاصي قد يعذب، فما هو الأمن والاهتداء الذي حصل له؟ فالجواب: أنه آمن من التخليد في النار، مهتد إلى طريق الجنة.\n(٢) البخاري ١ / ٨١ و٨٢ في الإيمان، باب ظلم دون ظلم، وفي الأنبياء، باب قوله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾، وباب قوله تعالى ﴿ولقد آتينا لقمان الحكمة أن اشكر لله﴾، وفي تفسير سورة الأنعام، باب ﴿ولم يلبسوا إيمانهم بظلم﴾، وفي تفسير سورة لقمان، وفي استتابة المعاندين والمرتدين في فاتحته، وباب ما جاء في المتأولين، ومسلم رقم (١٢٤) في الإيمان، باب بيان حكم عمل الكافر إذا أسلم بعده، والترمذي رقم (٣٠٦٩) في التفسير، باب ومن سورة الأنعام، وأخرجه أحمد في \" المسند \" رقم (٣٥٨٩) و(٤٠٣١) و(٤٢٤٠)، والطبري رقم (١٣٤٧٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٧٨) (٣٥٨٩) قال: حدثنا أبو معاوية. وفي (١/٤٢٤) (٤٠٣١) قال: حدثنا ابن نمير. وفي (١/٤٤٤) (٤٢٤٠) قال: حدثنا وكيع. «والبخاري» (١/١٥) قال: حدثنا أبو الوليد، قال: حدثنا شعبة (ح) وحدثني بشر بن خالد أبو محمد العسكري، قال حدثنا محمد بن جعفر، عن شعبة. وفي (٤/١٧١) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. وفي (٤/١٩٨) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. وفي (٤/١٩٨) قال: حدثني إسحاق، قال: أخبرنا عيسى بن يونس. وفي (٦/٧١) قال: حدثني محمد بن بشار قال: حدثنا ابن أبي عدي، عن شعبة. وفي (٦/١٤٣) و(٩/١٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. وفي (٩/٢٣) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا وكيع (ح) وحدثنا يحيى، قال: حدثنا وكيع. و«مسلم» (١/٨٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس، وأبو معاوية، ووكيع (ح) وحدثنا إسحاق بن إبراهيم، وعلي بن خشرم، قالا: أخبرنا عيسى، وهو ابن يونس (ح) وحدثنا مِنجاب بن الحارث التميمي، قال: أخبرنا ابن مُسْهِر (ح) وحدثنا أبو كُريب، قال: أخبرنا ابن إدريس. و«الترمذي» (٣٠٦٧) قال: حدثنا علي بن خَشْرم، قال: أخبرنا عيسى بن يونس. و«النسائي» في الكبرى (تحفة الأشراف) (٩٤٢٠) عن علي بن خَشْرم، عن عيسى بن يونس. (ح) وعن بشر بن خالد، عن محمد بن جعفر، عن شعبة.\nتسعتهم -أبو معاوية، وعبد الله بن تميز، ووكيع، وشعبة، وحفص بن غياث، وعيسى بن يونس، وجرير، وعبد الله بن إدريس، وعلي بن مسهر- عن الأعمش، عن إبراهيم، عن علقمة، فذكره.\n* قال أبو كريب: قال ابن إدريس: حدثنيه أولا أبي، عن أبان بن تغلب، عن الأعمش، ثم سمعته منه. (صحيح مسلم) .\n* صرح الأعمش بالتحديث في رواية حفص بن غياث عند البخاري.","vol":"2","page":134},{"text":"٦٢٠ - (ت د س) ابن عباس - ﵄ -: قال: أتى نَاسٌ النبيَّ ﷺ، فقالوا: يا رسول الله، أَنأكلُ ما نقتلُ ولا نأكل ما يقتلُ اللهُ؟ فأنزل الله ﴿فكُلوا مِمَّا ذُكِرَ اسمُ اللَّهِ عَلَيْهِ إن كُنتم بآياته مُؤمِنينَ. وما لكمْ ألَّا تأكلُوا مِمَّا ذْكَرِ اسمُ اللَّه عليه وقد فَصَّل لكُمْ ما حَرَّمَ عَلَيْكمْ إلا ما اضْطُّرِرْتُمْ إلَيْهِ وإنَّ كثيرًا ليُضِلُّون بأهْوَائِهِمْ بِغَيْرِ عِلْمٍ إنَّ رَبَّك هُوَ أعْلَمُ بالْمُعْتَدِين. وذَرُوا ظَاهِرَ الإِثْمِ وبَاطِنَه إنَّ الذينَ يَكْسِبُونَ الإِثْمَ سيُجْزَوْنَ بِما كانُوا يَقْتَرِفُونَ. ولا تأكُلوا مِمَّا لم يُذْكرِ اسْمُ اللَّه عليه وإنَّهُ لَفِسْقٌ وإنَّ الشياطينَ لَيُوحُونَ إلى أوْلِيائِهِمْ لِيُجَادِلُوكُمْ وإنْ أطَعْتُمُوهُمْ إنكُمْ لمُشْرِكون﴾ [الأنعام: ١١٨ - ١٢١] . هذه رواية الترمذي.\nوفي رواية أبي داود قال: جاءت اليهود إلى النبي ﷺ، فقالوا: نأكلُ مما قَتَلْنَا، ولا نأكل مما قَتلَ الله؟ فنزلت: ﴿ولا تأكُلوا مِمَّا لم يُذْكرِ اسْمُ اللَّه عليه﴾ [الأنعام: ١٢١] إلى آخر الآية. ⦗١٣٦⦘\nوفي أخرى له: في قوله: ﴿وإنَّ الشياطينَ لَيُوحُونَ إلى أوْلِيائِهِمْ لِيُجَادِلُوكُمْ﴾ [الأنعام: ١٢١] قال: يقولون: ما ذَبحَ الله - يعنون الميتَةَ - لم لا تأكلونه؟ فأنزل الله ﴿وإنْ أطَعْتُمُوهُمْ إنكُمْ لُمشْرِكون﴾ ثم نزل: ﴿ولا تأكُلوا مِمَّا لم يُذْكرِ اسْمُ اللَّه عليه﴾ . وفي رواية أخرى قال: ﴿فكُلوا مِمَّا ذُكِرَ اسمُ اللَّهِ عَلَيْهِ﴾، ﴿ولا تأكُلوا مِمَّا لم يُذْكرِ اسْمُ اللَّه عليه﴾ . فنُسِخَ، واستُثني من ذلك، فقال: ﴿وطعامُ الذين أوتوا الكتاب حِلٌّ لكم وطعامُكم حِلٌّ لهم﴾ [المائدة: ٥] .\nوفي رواية النسائي: في قوله: ﴿ولا تأكُلوا مِمَّا لم يُذْكرِ اسْمُ الله عليه﴾ قال: خاصَمهمُ المشركون، فقالوا: ما ذَبحَ الله لا تأكلُونه وما ذبحتُم أَنتم أَكلتُمُوه؟ (١) .\n_________\n(١) الترمذي رقم (٣٠٧١) في التفسير، باب ومن سورة الأنعام وحسنه، وفيه عطاء بن السائب وقد رمي بالاختلاط والراوي عنه وهو زياد بن عبد الله البكائي فيه لين، وأبو داود رقم (٢٨١٧)، وإسناده لا بأس به، و(٢٨١٨) وفي سنده سماك، وفي روايته عن عكرمة اضطراب، و(٢٨١٩) في الأضاحي، باب ذبح أهل الكتاب، والنسائي ٧ / ٢٣٧، وإسناده حسن، في الأضاحي، باب تأويل قول الله ﷿: ﴿ولا تأكلوا مما لم يذكر اسم الله عليه﴾ وطرق هذا الحديث يشد بعضها بعضًا فيتقوى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في الذبائح (بل في الضحايا ١٣: ٣) عن عثمان بن أبي شيبة عن عمران بن عيينة، والترمذي في التفسير (٧ الأنعام: ٧) عن محمد بن موسى الحرشي البصري عن زياد بن عبد الله الكبائي كلاهما عنه عن عطاء عن سعيد بن جبير عن ابن عباس. قال الترمذي: حسن غريب رواه بعضهم عن عطاء عن سعيد عن النبي مرسلا تحفة الأشراف (٤/٤٣٠) .","vol":"2","page":135},{"text":"٦٢١ - (خ) ابن عباس - ﵄ -: قال: إذا سَرَّكَ أن تَعْلَمَ جهلَ العرب (١)، فاقْرَأْ ما فوقَ الثلاثين ومائة من سورة الأنعام ﴿قد خَسِرَ الذي قتلوا أَولادهم سَفَهًا بغير علم وحَرَّموا مَا رَزَقَهُمُ اللَّه افتراءً على اللَّه قد ⦗١٣٧⦘ ضَلُّوا وما كانوا مُهْتَدِينَ﴾ . أخرجه البخاري (٢) .\n_________\n(١) أي: في الجاهلية قبل الإسلام.\n(٢) ٦ / ٤٠١ في الأنبياء، باب قصة زمزم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في مناقب قريش (المناقب ١٣) عن أبي النعمان عن أبي عوانة عن أبي بشر عن سعيد بن جبير عن ابن عباس..","vol":"2","page":136},{"text":"٦٢٢ - (ت) ابن مسعود - ﵁ -: قال: من سرَّه أَنْ ينظُرَ إلى الصحيفة التي عليها خاتَمُ مُحمَّدٍ ﷺ، فليقرأ هؤلاء الآيات: ﴿قُلْ تَعالَوْا أَتْلُ ما حَرَّمَ ربُّكُمْ عليْكم أَلَّا تُشْرِكوا به شيئًا وبالوَالِدَيْنِ إحْسَانًا ولا تَقْتُلوا أَوْلادَكم مِنْ إِملاقٍ نَحْنُ نَرْزُقُكُمْ وإِيَّاهم ولا تَقْربُوا الفَوَاحِشَ مَا ظَهَرَ مِنْها ومَا بَطَنَ ولا تَقْتُلُوا النَّفْسَ الَّتي حَرَّمَ اللَّه إلا بالحقِّ ذَلِكمْ وصَّاكمْ بِهِ لَعَلَّكم تَعْقِلونَ. ولا تَقْرَبُوا مَالَ اليَتِيم إلا بالتي هي أَحْسنُ حتَّى يَبْلُغَ أَشُدَّهُ وأوْفُوا الكَيْلَ والمِيزَانَ بالقِسْطِ لا نُكَلِّفُ نَفْسًا إلا وُسعَها وإذا قُلْتُم فاعْدِلوا ولَوْ كان ذَا قُرْبَى وبِعَهْدِ اللَّه أوْفُوا ذلكم وصَّاكُمْ بِهِ لَعَلَّكم تَذكَّرُونَ. وأَنَّ هذا صِراطِي مُسْتَقيمًا فاتَّبِعُوهُ ولا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُون﴾ [الأنعام: ١٥١، ١٥٣] . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٧٢) في التفسير، باب ومن سورة الأنعام، وقال: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٧ الأنعام: ٨) عن الفضل بن الصباح البغدادي عن ابن فضيل عن داود الأودي عن عبد الرحمن عن علقمة عن ابن مسعود. وقال حسن غريب، تحفة الأشراف (٧/١١٣) .","vol":"2","page":137},{"text":"٦٢٣ - (م ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللَّهِ ﷺ قال: «ثلاثٌ إذا خَرجنَ لا ينْفَعُ نفسًا إيمانُها لم تكن آمنتْ من قبلُ: طُلوعُ الشَّمْسِ من مغربها، والدَّجَّالُ، ودابَّةُ الأرض» . أخرجه مسلم والترمذي (١) . ⦗١٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دابة الأرض) هي التي ذكرت في أشراط الساعة وعلاماتها، وهي دابة تخرج من جبل الصفا، يتصدع فتخرج منه، وقيل: من أرض الطائف. طولها: ستون ذراعًا، وهي ذات قوائم ووبر، وقيل: هي مختلفة الخلقة، تشبه عدة من الحيوانات، معها عصا موسى، وخاتم سليمان ﵉، لا يدركها طالب، ولا يعجزها هارب، وتضرب المؤمن بالعصا، وتكتب في وجهه مؤمن، وتطبع الكافر بالخاتم، وتكتب في وجهه كافر، وروي: «أنها تخرج ليلة جمع والناس سائرون إلى منى» .\n_________\n(١) مسلم رقم (١٥٨) في الإيمان، باب بيان الزمن الذي لا يقبل فيه الإيمان، والترمذي رقم (٣٠٧٤) في التفسير، باب ومن سورة الأنعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٤٥) قال: حدثنا وكيع. و«مسلم» (١/٩٥) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا وكيع. ح وحدثنيه زهير بن حرب. قال: حدثنا إسحاق بن يوسف الأزرق. ح وحدثنا أبو كريب محمد بن العلاء. قال: حدثنا ابن فضيل. و«الترمذي» (٣٠٧٢) قال: حدثنا عبد بن حميد. قال: حدثنا يعلى بن عبيد.\nأربعتهم -وكيع، وإسحاق الأزرق، ومحمد بن فضيل، ويعلى بن عبيد- عن فضيل بن غَزوان الضبي، عن أبي حازم، فذكره.","vol":"2","page":137},{"text":"٦٢٤ - (ت) أبو سعيد الخدري - ﵁ -: عن النبي ﷺ في قوله: ﴿أَوْ يَأْتِيَ بعضُ آياتِ ربِّكَ﴾ [الأنعام: ١٥٨] قال: «طُلُوعُ الشَّمْس من مغربها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٧٣) في التفسير، باب ومن سورة الأنعام، وأخرجه أحمد ٣ / ٣١، والطبري رقم (١٤٢٠١)، وفي سنده عطية العوفي، وهو ضعيف. والراوي عنه هو ابن أبي ليلى سيء الحفظ، لكن يشهد له حديث أبي هريرة المتقدم، وحديث صفوان بن عسال عند أحمد ٤ / ٢٤٠، وأبي داود الطيالسي ٢ / ٢٢٠، والطبري رقم (١٤٢٠٦) بلفظ: \" إن من قبل مغرب الشمس بابًا مفتوحًا للتوبة حتى تطلع الشمس من نحوه، فإذا طلعت الشمس من نحوه، لم ينفع نفسًا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرًا \"، وإسناده حسن، وحديث أبي ذر عند الطبري رقم (١٤٢٢٢) و(١٤٢٢٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٧ الأنعام: ٨) عن سفيان بن وكيع عن أبيه عن مطرف عن عطية عن سعد بن مالك. وقال: غريب ورواه بعضهم ولم يرفعه تحفة الأشراف (٣/٤٢٤) .","vol":"2","page":138},{"text":"<span data-type=\"title\" id=toc-177>سورة الأعراف</span>\n٦٢٥ - (م س) ابن عباس - ﵄ -: قال: كانت المرأة تطُوفُ بالبيتِ وهي عُرْيانَةٌ، فتَقُولُ: من يُعِيرُني تطْوَافًا (١)؟ تَجْعَلُهُ على فرجها، وتقُولُ:\nاليومَ يَبدُو بعضُهُ أو كُلُّهُ ... وما بَدَا منه فَلا أُحِلُّهُ\nفنزلت هذه الآية ﴿خذوا زينتَكم عند كُلِّ مسجدٍ﴾ [الأَعراف: ٣١] أخرجه مسلم والنسائي (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \" ١٨ / ١٦٢: هو بكسر التاء المثناة: ثوب تلبسه المرأة تطوف به، وكان أهل الجاهلية يطوفون عراة، ويرمون ثيابهم ويتركونها ملقاة على الأرض، ولا يأخذونها أبدًا، ويتركونها تداس بالأرجل حتى تبلى، وتسمى: اللقى، حتى جاء الإسلام، فأمر الله تعالى بستر العورة. فقال تعالى: ﴿خذوا زينتكم عند كل مسجد﴾ [الأعراف: ٣١] فقال النبي ﷺ: \" لا يطوف بالبيت عريان \".\n(٢) مسلم رقم (٣٠٢٨) في التفسير، باب قوله تعالى: ﴿خذوا زينتكم عند كل مسجد﴾، والنسائي ٥ / ٢٣٣ و٢٣٤ في الحج، باب قوله ﷿: ﴿خذوا زينتكم عند كل مسجد﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٢٤٣) قال: حدثنا محمد بن بشار (ح) وحدثني أبو بكر بن نافع و«النسائي» (٥/٢٣٣) قال: أخبرنا محمد بن بشار.\nكلاهما -محمد بن بشار، وأبو بكر بن نافع- عن محمد بن جعفر غندر، قال: حدثنا شعبة عن سلمة بن كهيل عن مسلم البطين عن سعيد بن جبير فذكره.","vol":"2","page":139},{"text":"٦٢٦ - (ت) أنس بن مالك - ﵁ -: أنَّ النبيَّ ﷺ قرأ هذه الآية ﴿فلما تَجَلَّى ربه للجبل جعله دَكًّا﴾ [الأَعراف: ١٤٣] قال حماد: هكذا - وأمسك سليمان بطرف إبهامه على أنْمُلَة إصبعه اليمنى - قال: فساخ الجبلُ ﴿وخَرَّ موسى صَعِقًا﴾ . أخرجه الترمذي (١) . ⦗١٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فساخ) ساخت قوائم الدابة في الأرض: إذا غاصت.\n(فخرَّ) خر إلى الأرض: إذا سقط لوجهه.\n(صعقًا) الصعقة: الغشي والموت.\n_________\n(١) رقم (٣٠٧٦) في التفسير، باب ومن سورة الأعراف، وقال: هذا حديث حسن صحيح، وهو كما قال. وأخرجه الطبري رقم (١٥٠٨٧)، وأخرجه أيضًا الطبري رقم (١٥٠٨٨)، والحاكم ٢ / ٣٢٠، وقال: هذا حديث صحيح، على شرط مسلم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٥) قال: حدثنا أبو المثني معاذ بن معاذ العنبري، وفي (٣/٢٠٩) قال: حدثنا روح. و«الترمذي» (٣٠٧٤) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا سليمان بن حرب، وفيه أيضا قال: حدثنا عبد الوهاب الوراق قال: حدثنا معاذ بن معاذ.\nثلاثتهم -معاذ، وروح، وسليمان قالوا: حدثنا حماد بن سلمة عن ثابت فذكره.","vol":"2","page":139},{"text":"٦٢٧ - (ت ط د) مسلم بن يسار الجهني -﵀ -: أنَّ عمر بن الخطاب -﵁ سئل عن قوله تعالى: ﴿وإذ أخذ ربك من بني آدم من ظهورهم ذرَّياتِهم ...﴾ الآية [الأَعراف: ١٧٢] قال: سُئل عنها رسول الله ﷺ؟ فقال: «إن الله ﵎ خلق آدمَ، ثم مسح ظهرهُ بيمينه، فاستخرج منه ذرية، فقال: خلقتُ هؤلاء للجنة، وبعمل أَهل الجنة يعملون، ثم مسَحَ ظهره، فاستخرج منه ذرية، فقال: خَلَقتُ هؤلاء للنار، وبعمل أهل النار يعملون، فقال رجل: يا رسول الله، ففيمَ العملُ؟ فقال رسول الله ﷺ: إن الله إذا خَلَقَ العبد للجنَّةِ، استعمله بعمل أهل الجنة حتى يموتَ على عملٍ من أعمال أهلِ الجنة، فيدِخلَهُ به الجنة، وإذا خلق العبْدَ للنَّار، استعمله بعمل أهل النَّار، حتَّى يموت على عملٍ من أعمال أهل النَّار، فيُدْخِلَهُ به النَّار» . أخرجه الموطأ والترمذي وأبو داود (١) . ⦗١٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذرياتهم) الذريات: جمع الذرية. وهم نسل الإنسان وولده.\n_________\n(١) الموطأ ٢ / ٨٩٨ و٨٩٩ في القدر، باب النهي عن القول بالقدر، والترمذي رقم (٣٠٧٧) في التفسير، باب ومن سورة الأعراف، وأبو داود رقم (٤٧٠٣) في السنة، باب في القدر. وأخرجه أحمد رقم (٣١١)، والحاكم في المستدرك ١ / ٢٧، والطبري رقم (١٥٣٥٧)، وقال الترمذي: حديث حسن، ومسلم بن يسار: لم يسمع من عمر، وقد ذكر بعضهم في هذا الإسناد بين مسلم بن – [١٤١]- يسار وبين عمر رجلًا.\nوقد ذكر أبو حاتم الرازي بينهما: نعيم بن ربيعة، وكذا رواه أبو داود في سننه عن محمد بن مصفى، عن بقية، عن عمرو بن جعثم القرشي، عن زيد بن أبي أنيسة، عن عبد الحميد بن عبد الرحمن عن مسلم بن يسار عن نعيم بن ربيعة قال: كنت عند عمر بن الخطاب: وقد سئل عن هذه الآية - الحديث ...، قال الحافظ المنذري: قال أبو عمر بن عبد البر النمري: هذا حديث منقطع بهذا الإسناد، لأن مسلم بن يسار هذا، لم يلق عمر بن الخطاب، وبينهما في هذا الحديث نعيم بن ربيعة. وهذا أيضًا مع الإسناد لا تقوم به حجة، ومسلم بن يسار هذا مجهول، وقيل: إنه مدني، وليس بمسلم بن يسار البصري، وقال أيضًا، وجملة القول: إنه حديث ليس إسناده بالقائم، لأن مسلم بن يسار ونعيم بن ربيعة جميعًا غير معروفين بحمل العلم، ولكن معنى هذا الحديث له شواهد كثيرة يتقوى بها، فهو صحيح لغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) صفحة (٥٦٠)، وأحمد (١/٤٤) (٣١١) قال: حدثنا روح. (ح) وحدثنا إسحاق. قال عبد الله بن أحمد: وحدثنا مصعب الزبيري. و«أبو داود» (٤٧٠٣) قال: حدثنا القعنبي. و«الترمذي» (٣٠٧٥) قال: حدثنا الأنصاري، قال: حدثنا معن. و«النسائي» في الكبرى (تحفة الأشراف) (٨/١٠٦٥٤) عن قتيبة.\nستتهم -روح، وإسحاق، ومصعب، وعبد الله بن مسلمة القعنبي، ومعن، وقتيبة- عن مالك، عن زيد بن أبي أنيسة، أن عبد الحميد بن عبد الرحمن بن زيد بن الخطاب أخبره، عن مسلم بن يسار الجهني، فذكره.\n* أخرجه أبو داود (٤٧٠٤) قال: حدثنا محمد بن المصفى، قال: حدثنا بقية، قال: حدثني عمر بن جعثم القرشي، قال: حدثني زيد بن أبي أنيسة، عن عبد الحميد بن عبد الرحمن، عن مسلم بن يسار، عن نعيم بن ربيعة. قال: كنت عند عمر بن الخطاب....بهذا الحديث.\nقال الترمذي عقب حديث مالك: هذا حديث حسن، ومسلم بن يسار لم يسمع من عمر. وقد ذكر بعضهم في هذا الإسناد بين مسلم بن يسار وبين عمر رجلا مجهولا.","vol":"2","page":140},{"text":"٦٢٨ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «لما خلق الله آدم مسحَ ظهره، فسقط من ظهره كل نَسَمَةٍ هو خالقُها من ذريته إلى يوم القيامة، وجعل بين عَيْنَيْ كل إنسانٍ منهم وَبيصًا من نورٍ، ثم عرضهم على آدَمَ، فقال: أيْ ربِّ، مَنْ هؤلاء؟ قال: ذريتُك، فرأي رجلًا منهم فأعجبه وَبيصُ ما بين عينيه، قال: أَيْ ربِّ، من هذا؟ قال: داود. فقال: يا رب، كم جعلت عُمُره؟ قال: ستين سنَة، قال: رَبِّ، زده من عمري أربعين سنة، قال رسول الله ﷺ: فلما انقضى عمرُ آدم إلا أربعينَ، جاءه مَلَك الموت، فقال آدمُ: أوَ لم يبق من عمري أربعين سنة؟ قال: أوَلَمْ تُعْطِها ابنَكَ داودَ؟ فَجَحَدَ آدَمُ، فجحدت ذريتُه، ونسي آدم، فأكل من الشَّجَرَةِ ⦗١٤٢⦘ فنَسِيتْ ذريتُه، وخَطئَ فخطئَتْ ذريتُه» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نسمة) النسمة: النفس، وكل دابة فيها روح فهي نسمة.\n(وَبيصًا) الوبيص: البريق والبصيص.\n_________\n(١) رقم (٣٠٧٨) في التفسير، باب ومن سورة الأعراف، وقال: هذا حديث حسن صحيح، وقد روي من غير وجه عن النبي ﷺ، وأخرجه الحاكم في \" المستدرك \" ٢ / ٣٢٥ وقال: صحيح على شرط مسلم ولم يخرجاه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٨ الأعراف: ٤) عن عبد بن حميد عن أبي نعيم عن هشام بن سعد عن زيد بن أسلم عن ذكوان عن أبي هريرة، وقال: حسن صحيح، تحفة الأشراف (٩/٣٤٥)","vol":"2","page":141},{"text":"٦٢٩ - (ت) سمرة بن جندب - ﵁ -: قال: قال رسول الله ﷺ: «لما حَمَلَتْ حَوَّاءُ، طافَ بها إبليسُ، وكان لا يعيش لها ولد، فقال: سَمِّيه عبدَ الحارث، فسمَّتهُ،فعاش»، وكان ذلك من وَحْي الشيطان وأمْرِه. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٧٩) في التفسير، باب ومن سورة الأعراف، وأخرجه أحمد ٥ / ١١، والحاكم ٢ / ٥٤٥ وصححه، ووافقه الذهبي، والطبري رقم (١٥٥١٣)، وقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث عمر بن إبراهيم عن قتادة. ورواه بعضهم عن عبد الصمد بن عبد الوارث، ولم يرفعه. نقول: والحسن قد عنعن عند الجميع وهو مدلس، وهو لم يسمع من سمرة، فالحديث ضعيف، وقد أخرجه الحافظ ابن كثير، وأعله من ثلاثة وجوه:\nالأول: أن عمر بن إبراهيم - هذا - هو البصري - أحد رجل السند - لا يحتج به، إلا أنه استدرك فقال: ولكن رواه ابن مردويه من حديث المعتمر عن أبيه عن الحسن عن سمرة مرفوعًا.\nالثاني: أنه قد روي قول سمرة نفسه، ليس مرفوعًا، كما قال ابن جرير، حدثنا ابن عبد الأعلى، حدثنا المعتمر عن أبيه، حدثنا بكر بن عبد الله عن سليمان التيمي عن أبي العلاء بن الشخير عن سمرة بن جندب قال: سمى آدم ابنه عبد الحارث.\nالثالث: أن الحسن نفسه فسر الآية بغير هذا، فلو كان هذا عنده عن سمرة مرفوعًا لما عدل عنه، قال – [١٤٣]- ابن جرير: حدثنا ابن وكيع، حدثنا سهل بن يوسف، عن عمرو عن الحسن: ﴿جعلا له شركاء فيما آتاهما﴾ قال: كان هذا في بعض أهل الملل، ولم يكن بآدم - حدثنا محمد بن عبد الأعلى، حدثنا محمد بن ثور عن معمر قال: قال الحسن: عنى بها ذرية آدم ومن أشرك منهم بعده. يعني: ﴿جعلا له شركاء فيما آتاهما﴾، وحدثنا بشر، حدثنا يزيد، حدثنا سعيد، عن قتادة قال: كان الحسن يقول: هم اليهود والنصارى: رزقهم الله الأولاد فهودوا ونصروا. وهذه أسانيد صحيحة عن الحسن: أنه فسر الآية بذلك، وهو من أحسن التفاسير، وأولى ما حملت عليه الآية، ولو كان هذا الحديث عنده محفوظًا عن رسول الله ﷺ لما عدل عنه هو ولا غيره، ولاسيما مع تقواه لله وورعه، فهذا يدلك على أنه موقوف على الصحابي. ويحتمل أنه تلقاه من بعض أهل الكتاب من آمن منهم، مثل كعب أو وهب بن منبه وغيرهما. كما سيأتي بيانه إن شاء الله، إلا أننا برئنا من عهدة المرفوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٨ الأعراف: ٥) عن محمد بن مثنى عن عبد الصمد بن عبد الوراث عن عمر بن إبراهيم عن قتادة بن دعامة عن الحسن عن سمرة بن جندب، وقال: حسن غريب لا نعرفه إلا من حديث عمر بن إبراهيم، ورواه بعضهم عن عبد الصمد ولم يرفعه، تحفة الأشراف (٤/٧٣) .","vol":"2","page":142},{"text":"٦٣٠ - (خ م) ابن الزبير - ﵄ -: قال: ما نزلت ﴿خُذِ العفوَ وأْمُرْ بالعُرْفِ وأعرض عن الجاهلين﴾ [الأَعراف: ١٩٩] إلا في أخلاق الناس (١) .\nوفي رواية قال: أمَرَ اللهُ نَبِيَّهُ ﷺ أَنْ يأخذ العفو من أخلاق الناس. أخرجه البخاري، وأبو داود (٢) . ⦗١٤٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العفو) هاهنا: السهل الميسر، وقد أمر الله ﷾ رسوله ﷺ أن يأخذ من أخلاق الناس ويقبل منها ما سهل وتيسر، ولا يستقصي عليهم.\n(خطئ) الرجل يخطأ: إذا أذنب، والخطأ: الذنب.\n_________\n(١) هذه رواية البخاري ٨ / ٢٢٩، في تفسير سورة الأعراف، باب ﴿خذ العفو وأمر بالعرف وأعرض عن الجاهلين﴾، ولفظها عنده عن عبد الله بن الزبير ﴿خذ العفو وأمر بالعرف﴾ قال: ما أنزل الله - يعني هذه الآية - إلا في أخلاق الناس، وكذا أخرجها ابن جرير في تفسير سورة الأعراف: ١٩٩، وسندها صحيح. وهذه الرواية لم يروها أبو داود، وإنما روى الرواية الثانية عن ابن الزبير بمعناها رقم (١٥٥٣٨) بلفظ: ما أنزل الله هذه الآية إلا في أخلاق الناس ﴿خذ العفو وأمر بالعرف ...﴾ الآية.\n(٢) رواه البخاري ٨ / ٢٢٩، في تفسير سورة الأعراف، باب ﴿خذ العفو وأمر بالعرف وأعرض عن الجاهلين﴾، قال البخاري: وقال عبد الله بن براد: حدثنا أبو أسامة، قال هشام عن أبيه عن عبد الله بن الزبير قال: أمر الله نبيه ﷺ أن يأخذ العفو من أخلاق الناس، أو كما قال، وأبو داود (٤٧٨٧) من حديث الطفاوي عن هشام بن عروة عن أبيه عن عبد الله بن الزبير. قال الحافظ في \" الفتح \": وعبد الله بن براد: هو عبد الله بن عامر بن براد بن يوسف بن أبي – [١٤٤]- بردة بن أبي موسى الأشعري، ما له في البخاري سوى هذا الموضع، وقال الحافظ: وقد اختلف عن هشام في هذا الحديث، فوصله من ذكرنا عنه، وتابعهم عبدة بن سليمان عن هشام عند ابن جرير، والطفاوي عن هشام عند الإسماعيلي، وخالفهم معمر وبن أبي الزناد وحماد بن سلمة عن هشام بن عروة عن أبيه من قوله موقوفًا. وقال أبو معاوية: عن هشام عن وهب بن كيسان عن ابن الزبير، أخرجه سعيد بن منصور عنه، وقال عبيد الله بن عمر: عن هشام عن أبيه عن ابن عمر، أخرجه البزار والطبراني، وهي رواية شاذة، وكذا رواية حماد بن سلمة عن هشام عن أبيه عن عائشة عند ابن مردويه. وأما رواية أبي معاوية فشاذة أيضًا مع احتمال أن يكون لهشام فيه شيخان. وأما رواية معمر ومن تابعه فمرجوحة بأن زيادة من خالفهما مقبولة لكونهم حفاظًا.\nثم قال: وإلى ما ذهب إليه ابن الزبير من تفسير الآية، ذهب مجاهد، وخالف في ذلك ابن عباس، فروى ابن جرير من طريق علي بن أبي طلحة عنه قال: خذ العفو، يعني خذ ما عفا لك من أموالهم، أي: ما فضل، وكان ذلك قبل فرض الزكاة، وبذلك قال السدي، وزاد: نسختها آية الزكاة، وبنحوه قال الضحاك وعطاء وأبو عبيدة، ورجح ابن جرير الأول واحتج له.\nوروي عن جعفر الصادق قال: ليس في القرآن آية أجمع لمكارم الأخلاق منها، ووجهوه بأن الأخلاق ثلاثة، بحسب القوى الإنسانية: عقلية، وشهوية، وغضبية. فالعقلية الحكمة، ومنها الأمر بالمعروف، والشهوية: العفة، ومنها أخذ العفو، والغضبية، الشجاعة، ومنها الإعراض عن الجاهلين.\nوروى الطبري مرسلًا وابن مردويه موصولًا من حديث جابر وغيره: لما نزلت ﴿خذ العفو وأمر بالعرف﴾ سأل جبريل، فقال: لا أعلم حتى أسأله، ثم رجع فقال: \" إن ربك يأمرك أن تصل من قطعك، وتعطي من حرمك، وتعفو عمن ظلمك \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٧٦) قال: حثنا يحيى، قال: حدثنا وكيع (ح) وقال عبد الله بن براد: حدثنا أبو أسامة. و«أبو داود» (٤٧٨٧) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا محمد بن عبد الرحمن الطفاوي. و«النسائي» في الكبرى «تحفة الأشراف» (٥٢٧٧) عن هارون بن إسحاق عن عبدة بن سليمان، أربعتهم: وكيع، وأبو أسامة، ومحمد، وعبدة عن هشام بن عروة عن أبيه فذكره.","vol":"2","page":143},{"text":"<span data-type=\"title\" id=toc-178>سورة الأنفال</span>\n٦٣١ - (خ م) سعيد بن جبير -﵀ -: قال: قلت لابن عبَّاسٍ: سورة الأنفال؟ قال: نزلت في بَدْرٍ. أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٨ / ٢٣٠ في أول تفسير سورة الأنفال، ومسلم رقم (٣٠٣١) في التفسير، باب ومن سورة براءة والأنفال والحشر، ولفظه: تلك سورة بدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في موضعين من التفسير عن محمد بن عبد الرحيم عن سعيد بن سليمان عن هشيم عنه به، بتمامه في تفسير الحشر (٥٩:١:١) وببعضه في سورة الأنفال) (٨:١) وفيه (التفسير ٥٩:١:٢) وفي المغازي (١٤:٢) عن الحسن بن مدرك عن يحيى بن حماد عن أبي عوانة عنه ببعضه، قلت: لابن عباس سورة الحشر، قال: قل سورة النضير،ومسلم في آخر الكتاب (التفسير ٦) عن عبد الله بن مطيع عن هشيم عن جعفر عن سعيد بن جبير عن ابن عباس، تحفة الأشراف (٤/٣٩٩،٣٩٨) .","vol":"2","page":145},{"text":"٦٣٢ - (م ت د) عن مصعب بن سعد - ﵄ -: عن أبيه قال: لمَّا كان يومُ بدْرٍ، جِئْتُ بسيفٍ، فقلت: يا رسول الله، إن اللهَ قد شَفَى صدري من المشركين - أو نحو هذا - هَبْ لي هذا السيفَ، فقال: «هذا ليس لي ولا لَك»، فقلتُ: عسى أن يُعْطَى هذا مَنْ لا يُبْلي بلائي، فجاءني الرسولُ ﷺ [فقال]: «إنك سألتني وليس لي، وإنه قد صارَ لي، وهو لك، قال: فنزلت ﴿يسألونك عن الأَنفال ...﴾ الآية» [الأنفال: ١] . أخرجه الترمذي، وأبو داود (١) .\nوقد أخرجه مسلم في جملة حديث طويل، يجيءُ في فضائل سَعْدٍِ، في كتاب الفضائل من حرف الفاء (٢) . ⦗١٤٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُبْلي بلائي) أبليت بلاءًا حسنًا، أي: صنعت، والأصل فيه: الابتلاء والاختبار، أي: فعلت فعلًا اختُبِرْت فيه، وظهر به خيري وشري.\n_________\n(١) الترمذي رقم (٣٠٨٠) في تفسير سورة الأنفال، وأبو داود في الجهاد، باب في النفل، رقم (٢٧٤٠)، وقال الترمذي: هذا حديث حسن صحيح، وقد رواه سماك بن حرب عن مصعب أيضًا، وفي الباب عن عبادة، وسنده حسن، ورواه مسلم مختصرًا رقم (١٧٤٨) في الجهاد والسير، باب الأنفال.\n(٢) رواه مسلم في فضائل الصحابة، باب في فضل سعد بن أبي وقاص ﵁ ٤ / ١٨٧٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مسلم في الفضائل (٥١: ٩) عن أبي بكر بن أبي شيبة وزهير بن حرب كلاهما عن الحسن بن موسى عن زهير بن معاوية و(٥١: ١٠) عن محمد بن المثنى ومحمد بن بشار كلاهما عن محمد بن جعفر عن شعبة كلاهما عن سماك بن حرب عنه به، وفي المغازي (١٤: ١) عن قتيبة عن أبي عوانة عن سماك بقصة الأنفال مختصرا و(١٤: ٢) عن محمد بن المثنى ومحمد بن بشار بهذه القصة، وأبو داود وفي الجهاد (١٥٦: ٣) عن هناد بن السرى عن أبي بكر بن عياش عن عاصم بن أبي النجود عنه بقصة الأنفال الترمذي في التفسير (٩ الأنفال: ١) عن أبي كريب عن أبي بكر بن عياش بهذه القصة وقال: حسن صحيح و(٣٠ العنكبوت: ١) عن محمد بن المثنى ومحمد بن بشار بعضه أنزلت في أربع آيات ... فذكر قصة وقالت: أم سعد: أليس قد أمر الله بالبر ... الحديث بهذه القصة وقال: حسن صحيح. والنسائي فيه (التفسير، في الكبرى) عن هناد به تحفة الأشراف (٣/٣١٦، ٣١٧) .","vol":"2","page":145},{"text":"٦٣٣ - (د) أبو سعيد الخدري - ﵁ -: قال: نزلت: ﴿ومَنْ يُوَلِّهِمْ يَوْمئذٍ دُبُرَه﴾ [الأنفال: ١٦] في يوم بَدْرٍ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٤٨) في الجهاد، باب التولي يوم الزحف، وفي سنده داود بن أبي هند، ثقة متقن، كان يهم بأخرة، ورواه الحاكم في \" المستدرك \" ٢ / ٣٢٧ وقال: صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أبو داود في الجهاد (١٠٦:٣) عن محمد بن هشام المصري. والنسائي في التفسير (في الكبرى) عن حميد بن مسعدة السامي كلاهما عن بشر بن المفضل. وفيه (التفسير) وفي السير (كلاهما في الكبرى) عن أبي داود سليمان بن سيف عن أبي زيد سعيد بن الربيع عن شعبة كلاهما عن داو عن المنذر عن سعد بن مالك، تحفة الأشراف (٣/،٤٥٥ ٤٥٦) .","vol":"2","page":146},{"text":"٦٣٤ - (خ) ابن عباس - ﵄ -: ﴿إن شَرَّ الدواب عند اللَّه الصُّمُّ البُكم الذين لا يعقلون ...﴾ الآية [الأنفال: ٢٢] قال: هم نفر من بني عبد الدار. أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصم) جمع الأصم، وهو الذي لا يسمع، والبكم: جمع الأبكم، وهو الذي لا ينطق خرسًا.\n_________\n(١) ٨ / ٢٣١ في تفسير سورة الأنفال، باب ﴿إن شر الدواب عند الله الصم البكم﴾، ورواه الطبري رقم (١٥٨٦٠) من طريق شبل بن عباد عن ابن أبي نجيح، وزاد: لا يتبعون الحق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في التفسير (٨:٢) عن محمد بن يوسف عن ورقاءعن عبد الله عن مجاهد عن ابن عباس..","vol":"2","page":146},{"text":"٦٣٥ - (خ م) أنس بن مالك - ﵁ -: قال: قال أَبو جهل: ﴿اللهم إن كان هذا هو الحقَّ من عندك فأمْطِرْ علينا حِجارةً من السماء ...﴾ ⦗١٤٧⦘ الآية [الأنفال: ٣٢] فنزلت ﴿وما كان اللَّهُ ليُعَذِّبَهُمْ وأنت فيهم ...﴾ الآية [الأنفال: ٣٣] فلما أخرجوه، نزلت ﴿وما لهم أَلَّا يُعَذِّبَهم اللَّه وهم يَصُدُّونَ عن المسجد الحرام ...﴾ الآية [الأنفال: ٣٤] أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٨ / ٢٣٢ في تفسير سورة الأنفال، باب قوله: ﴿وإذ قالوا اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء﴾، وباب ﴿وما كان الله ليعذبهم وأنت فيهم وما كان الله معذبهم وهم يستغفرون﴾، ومسلم رقم (٢٧٩٦) في صفات المنافقين، باب قوله تعالى: ﴿وما كان الله ليعذبهم وأنت فيهم﴾ وليس عند البخاري ومسلم: جملة \" فلما أخرجوه \" ولعلها من زيادات الحميدي، وهو عند الطبري رقم (١٥٩٩٠) من طريق ابن أبزى: فلما خرجوا أنزل الله عليه ﴿وما لهم ألا يعذبهم ...﴾ الآية.\nقال الحافظ في \" الفتح \": قوله: قال أبو جهل: اللهم إن كان هذا ... إلخ: ظاهر في أنه القائل ذلك، وإن كان هذا القول نسب إلى جماعة، فلعله بدأ به ورضي الباقون فنسب إليهم. وقد روى الطبراني من طريق ابن عباس أن القائل ذلك هو النضر بن الحارث، قال: فأنزل الله تعالى: ﴿سأل سائل بعذاب واقع﴾، وكذا قال مجاهد وعطاء والسدي، ولا ينافي ذلك ما في الصحيح لاحتمال أن يكونا قالاه، ولكن نسبته إلى أبي جهل أولى. وعن قتادة قال: قال ذلك سفهة هذه الأمة وجهلتها. وروى ابن جرير من طريق يزيد بن رومان أنهم قالوا ذلك، ثم لما أمسوا ندموا فقالوا: غفرانك اللهم، فأنزل الله: ﴿وما كان الله معذبهم وهم يستغفرون﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في التفسير (٨: ٤) عن أحمد هو ابن النضر أخو محمد وهما من نيسابور و(٨: ٥) عن محمد بن النضر كلاهما عن عبيد الله بن معاذ. مسلم ذكر المنافقين والكفار (التوبة ١٩) عن عبيد الله (بن معاذ) نفسه عن أبيه عن شعبة عن عبد الحميد بن دينار، عن أنس، تحفة الأشراف (١/٢٦٥) .","vol":"2","page":146},{"text":"٦٣٦ - (م د ت) عقبة بن عامر - ﵁ -: قال سمعتُ رسولَ الله ﷺ وهو على المنبر يقول: «﴿وأَعِدُّوا لهم ما استطعتم من قُوَّةٍ﴾ [الأنفال: ٦٠]، أَلاَ إنَّ القُوَّةَ الرَّمْيُ - ثلاثًا» . أخرجه مسلم والترمذي وأبو داود (١) . ⦗١٤٨⦘\nوزاد الترمذي ومسلم: ألا إن الله سيَفتحُ لكم الأرض، وستُكْفوْنَ المؤوَنة، فلا يَعْجِزَنَّ أحدُكم أن يَلْهُوَ بأسْهُمِهِ.\nإلا أنَّ مسلمًا أَفرد هذه الزيادة حديثًا برأسه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرمي) هاهنا خاص، يريد به: رمي السهام عن القسي.\n_________\n(١) مسلم رقم (١٩١٧) في الإمارة، باب فضل الرمي والحث عليه، والترمذي رقم (٣٠٨٣) في التفسير، باب ومن سورة الأنفال، وأبو داود رقم (٢٥١٤) في الجهاد، باب في الرمي. ورواه ابن ماجة رقم (٢٨٨٣)، والحاكم ٢ / ٣٢٨ وصححه، ووافقه الذهبي.\n(٢) رقم (١٩١٨) بلفظ \" ستفتح عليكم أرضون، ويكفيكم الله، فلا يعجز أحدكم أن يلهو بأسهمه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٥٦) قال: حدثنا هارون بن معروف، وسريج. و«مسلم» (٦/٥٢) قال: حدثنا هارون بن معروف. و«أبو داود» (٢٥١٤) قال: حدثنا سعيد بن منصور. و«ابن ماجة» (٢٨١٣)، قال: حدثنا يونس بن عبد الأعلى.\nأربعتهم -هاورن بن معروف، وسريج، وسعيد بن منصور، ويونس بن عبد الأعلى- عن عبد الله بن وهب، عن عمرو بن الحارث، عن أبي علي الهمداني، فذكره.\n* أخرجه الدارمي (٢٤٠٩) قال: أخبرنا عبد الله بن يزيد المقرئ.\nقال: حدثنا سعيد بن أبي أيوب. قال: حدثني يزيد بن أبي حبيب، عن أبي الخير مرثد بن عبد الله، عن عقبة ابن عامر. (موقوفا) .","vol":"2","page":147},{"text":"٦٣٧ - (خ د) ابن عباس - ﵄ -: قال: لما نزلت ﴿إنْ يَكُنْ منكم عشرون صابرونَ يَغْلِبُوا مائتين﴾ [الأنفال: ٦٥] كُتِبِ عليهم أن لا يَفِرَّ واحدٌ من عشَرةٍ، ولا عِشْرُونَ من مائتين، ثم نزلت: ﴿الآن خفَّفَ اللَّه عنكم وعلم أنَّ فيكم ضَعْفًا فإن يكن منكم مائة صابرة يغلبوا مائتين وإن يكن منكم ألف يغلبوا ألفين بإذن الله والله مع الصابرين﴾ [الأنفال: ٦٦] فكُتِبَ أن لا يفرَّ مائة من مائتين. أخرجه البخاري.\nوفي أخرى له، ولأبي داود قال: لمَّا نزلت ﴿إن يكن منكم عشرون صابرون يغلبوا مائتين﴾ شَقَّ ذلك على المسلمين، فنزل ﴿الآن خَفَّفَ اللَّه عنكم ...﴾ الآية، قال: فلمَّا خَفَّفَ الله عنهم من العِدَّة نقص عنهم من الصَّبْرِ بقدر ما خفَّف عنهم (١) .\n_________\n(١) البخاري ٨ / ٢٣٣، ٢٣٤ في تفسير سورة الأنفال، باب ﴿يا أيها النبي حرض المؤمنين على القتال﴾، وباب ﴿الآن خفف الله عنكم وعلم أن فيكم ضعفًا﴾، وأبو داود رقم (٢٦٤٦) في الجهاد، باب التولي يوم الزحف، ورواه ابن جرير الطبري رقم (١٦٢٨٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في التفسير (٨:٧) عن علي عن سفيان عن عمرو بن دينار عن ابن عباس، تحفة الأشراف (٥/١٨٨) .","vol":"2","page":148},{"text":"٦٣٨ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «لم تَحِلَّ الغنائمُ لأحدٍ سُودِ الرُّءوسِ من قَبْلِكم،إنما كانت تَنزِلُ نارٌ من السماء فتأكلُها» .قال سليمان الأعمش: فَمنْ يقول هذا إلا أبو هريرة الآن؟ فلما كان يوم بَدْرٍ، وَقَعُوا في الغنائم قبل أَنْ تَحِلَّ لهم، فأنزل الله ﴿لولا كتابٌ من اللَّه سَبَقَ لَمَسَّكُم فيما أَخذْتُم عذابٌ عَظِيمٌ﴾ [الأنعام: ٦٨] . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٨٤) في التفسير، باب ومن سورة الأنفال، وقال: هذا حديث حسن صحيح غريب من حديث الأعمش. ورواه الطبري رقم (١٦٣٠١) و(١٦٣٠٢)، والبيهقي ٦ / ٢٩٠، وأورده السيوطي في \" الدر \" ٣ / ٢٠٣ وزاد نسبته إلى النسائي، وابن أبي شيبة، وابن أبي حاتم، وأبي الشيخ، وابن مردويه. وروى الشيخان من حديث أبي هريرة قال: قال رسول الله ﷺ: \" غزا نبي من الأنبياء، فقال لقومه: لا يتبعني منكم رجل ملك بضع امرأة وهو يريد أن يبني بها ولما يبن بها ... \" الحديث، وفيه \" حتى فتح الله عليهم، فجمع الغنائم، فجاءت - يعني النار - لتأكلها \"، وفيه \" فأكلتها، ثم أحل الله لنا الغنائم، ثم رأى ضعفنا وعجزنا، فأحلها لنا \".\nقال الحافظ في \" الفتح \": وفيه اختصاص هذه الأمة بحل الغنائم، وكان ابتداء ذلك من غزوة بدر. وفيها نزل قول الله تعالى: ﴿فكلوا مما غنمتم حلالًا طيبًا﴾ فأحل الله لهم الغنائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n النسائي في التفسير (في الكبرى) عن محمد بن عبد الله المخرميعن أبي معاوية عن سليمان عن ذكوان عن أبي هريرة، الأشراف (٩/٣٨٣) .","vol":"2","page":149},{"text":"٦٣٩ - (د) عمر بن الخطاب - ﵁ -: قال: لما كان يومُ بَدْرٍ، وأخذ- يعني النبي ﷺ - الفِداءَ، أنزل الله ﷿ ﴿ما كان لنَبِيٍّ أن يكونَ له أَسْرَى حتى يُثْخِنَ في الأرض تُريدون عَرَض الدنيا واللَّه يريد الآخرة واللَّه عزيز حكيم. لولا كتاب من اللَّه سبق لمسّكُمْ فيما أخذتُمْ﴾ من الفداء ﴿عذابٌ عظيمٌ﴾ [الأنفال: ٦٧، ٦٨] ثم أُحِلَّ لهم الغنائم. ⦗١٥٠⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يثخن) الإثخان في الشيء: المبالغة فيه والإكثار، يقال: أثخنه المرض: إذا أثقله وأوهنه، والمراد به هاهنا: المبالغة في قتل الكفار، والإكثار من ذلك.\n_________\n(١) رقم (٢٦٩٠) في الجهاد، باب فداء الأسير بالمال، وسنده لا بأس به. وروى هذا المعنى مسلم في حديث طويل في الجهاد والسير، باب الإمداد بالملائكة في غزوة بدر، وإباحة الغنائم رقم (١٧٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مسلم في المغازي (٢٠) عن هناد بن السرى عن ابن المبارك، و(٢٠) عن زهير بن حرب عن عمر بن يونس كلاهما عن عكرمة بن عمار عنه به. وأبو داود في الجهاد (١٣١: ١) عن أحمد بن حنبل عن أبي نوح عن عكرمة بن عمار، ببعضه: كما كان يوم بدر فأخذ النبي الفداء أنزل الله: ﴿ما كان لنبي أن يكون له أسرى حتى يثخن في الأرض﴾ ٨: ٦٧) بهذه القصة، والترمذي في التفسير (٩ الأنفال: ٢) عن ابن بشار عن عمر بن يونس بالقصة الأولى إلى قوله: فأيدهم الله بالملائكة، وقال: حسن صحيح غريب لا نعرفه من حديث عمر إلا من حديث عكرمة بن عمار عن أبي زميل، تحفة الأشراف (٨: ٤٤)","vol":"2","page":149},{"text":"٦٤٠ - (د) ابن عباس - ﵄ -: في قوله ﷿: ﴿والذين آمنوا وهَاجروا﴾ وقوله: ﴿والذين آمنوا ولم يهَاجروا﴾ قال: كان الأعرابيُّ لا يَرِثُ المهاجِرَ، ولا يرثه المهاجرُ، فَنُسِخَتْ، فقال: ﴿وأولوا الأرحام بعضُهم أَولى ببعض﴾ [الأنفال: ٧٢ - ٧٥] أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٢٤) في الفرائض، باب نسخ ميراث العقد بميراث الرحم، من حديث علي بن حسين بن واقد، وعلي وأبوه الحسين ثقتان، ولكنهما يهمان بعض الشيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٩٢١، ٢٩٢٤) قال: حدثنا أحمد بن محمد بن ثابت قال: حدثني علي بن حسين عن أبيه عن يزيد النحوي عن عكرمة فذكره في (٢٩٢٤) ﴿والذين آمنوا وهاجروا....﴾ .","vol":"2","page":150},{"text":"<span data-type=\"title\" id=toc-179>سورة براءة</span>\n٦٤١ - (ت د) ابن عباس - ﵄ -: قال: قُلْتُ لعُثمانَ: ما حَمَلَكُم على أنْ عَمَدْتُم إلى الأنفال، وهي من المثاني؟ وإلى براءة وهي من المئين (١)؟ فقرنتم بينهما، ولم تكتبوا سطر: بسم الله الرحمن الرحيم ⦗١٥١⦘\nووضعتموها في السبع الطِّول؟ ما حملكم على ذلك؟ قال عثمان: كان رسول الله ﷺ مما يأتي عليه الزمان، وهو تنزل عليه السور ذوات العدد، وكان إذا نزل عليه شيء دعا بعض من كان يكتب، فيقول ضعوا هؤلاء الآيات في السورة التي يذكر فيها كذا وكذا، فإذا نزلت عليه الآية، فيقول: ضعوا هذه الآية في السورة التي فيها كذا وكذا، وكانت الأنفال من أوائل ما نزل بالمدينة، وكانت براءة من آخر القرآن نزولًا، وكانت قصتها شبيهة بقصتها، فقبض رسول الله ﷺ ولم يبين لنا أنها منها، فمن أجل ذلك قرنت بينهما، ولم أكتب سطر: بسم الله الرحمن الرحيم، ووضعتها في السبع الطول. أخرجه الترمذي وأبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عمدتم) العمد: القصد إلى الشيء.\n(المثاني) جمع مثنى، وهي التي جاءت بعد الأولى.\n(السَّبعُ الطِّوَلُ) جمع طُولَى، فأما السبع المثاني الطول: فهي البقرة، ⦗١٥٢⦘ وآل عمران، والمائدة، والأنعام، والأعراف، وبراءة. وسميت الأنفال من المثاني، لأنها تتلو الطول في القدر، وقيل: هي التي تزيد آياتها على المفصل وتنقص عن المئين، والمئين: هي السور التي تزيد كل واحدة منها على مائة آية.\n_________\n(١) المئين: جمع مئة، وأصل مئة: مئى، بوزن: معى، والهاء عوض عن الواو، وإذا جمعت المئة قلت: مئون، كما قلت: مئات.\n(٢) الترمذي رقم (٣٠٨٦) في التفسير، باب ومن سورة التوبة، وأبو داود رقم (٧٨٦) في الصلاة، باب من جهر بها، أي: بسم الله الرحمن الرحيم، وقال الترمذي: هذا حديث لا نعرفه إلا من حديث عوف عن يزيد الفارسي عن ابن عباس، ويزيد الفارسي: هو من التابعين من أهل البصرة، قد روى عن ابن عباس غير حديث. نقول: ويزيد الفارسي: لم يوثقه غير ابن حبان، وكذا رواه أحمد والنسائي، وابن حبان في صحيحه، والحاكم من طرق أخر عن عوف الأعرابي به، وقال الحاكم: صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٥٧) قال: حدثنا يحيى بن سعيد (ح) وحدثنا محمد بن جعفر. وفي (١/٦٩) (٤٩٩) قال: حدثنا إسماعيل بن إبراهيم، و«أبو داود» (٧٨٦) قال: أخبرنا عمرو بن عون، قال: أخبرنا هشيم. وفي (٧٨٧) قال: حدثنا زياد بن أيوب، قال: حدثنا مروان، يعني بن معاوية، و«الترمذي» (٣٠٨٦) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر، وابن أبي عدي، وسهل بن يوسف. و«النسائي» في (فضائل القرآن) (٣٢) قال: أخبرنا محمد بن المثنى، عن يحيى بن سعيد.\nسبعتهم -محمد بن جعفر، وإسماعيل، وهشيم، ومروان، ويحيى، وابن أبي عدي، وسهل- عن عوف بن أبي جميلة، قال: حدثني يزيد الفارسي، قال: سمعت ابن عباس، فذكره.","vol":"2","page":150},{"text":"٦٤٢ - (خ م) سعيد بن جبير -﵀ -: قال: قلت لابن عباسٍ: سورةُ التَّوبة؟ فقال: بل هي الفَاضِحَةُ، مازالتْ تنزل ﴿ومنهم﴾، ﴿ومنهم﴾ حتى ظنُّوا أن لا يبقي أحدٌ إلا ذُكِرَ فيها، قال: قلت: سورةُ الأنفال؟ قال: نَزَلتْ في بَدْرٍ، قال: قلتُ: سورة الْحَشْرِ؟ قال: نزلت في بني النَّضِيرِ.\nوفي رواية: قلت لابن عباس: سورةُ الحشرِ؟ قال: قل: سورةَ النَّضير. أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٨ / ٤٨٣ في تفسير سورة الحشر، وفي تفسير سورة الأنفال في فاتحتها، وفي المغازي، باب حديث بني النضير ومخرج رسول الله ﷺ إليهم ودية الرجلين، ومسلم رقم (٣٠٣١) في التفسير، باب ومن سورة براءة، قال الحافظ: قوله: ما زالت تنزل، ومنهم، ومنهم، أي: كقوله: ﴿ومنهم من عاهد الله﴾، ﴿ومنهم من يلمزك في الصدقات﴾، ﴿ومنهم الذين يؤذون النبي﴾، وقوله: قل: سورة النضير، كأنه كره تسميتها بالحشر لئلا يظن أن المراد: يوم القيامة، وإنما المراد به هنا: إخراج بني النضير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١١٣) و(٦/١٨٣) قال: حدثني الحسن بن مدرك، قال: حدثنا يحيى بن حماد، قال: أخبرنا أبو عوانة. وفي (٦/٧٧) و(١٨٣) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا سعيد ابن سليمان، قال: حدثنا هشيم. و«مسلم» (٨/٢٤٥) قال: حدثني عبد الله بن مطيع، قال: حدثنا هشيم.\nكلاهما -أبو عوانة، وهشيم- عن أبي بشر، عن سعيد بن جبير، فذكره.\n* رواية أبي عوانة مختصرة على: «قلت لابن عباس سورة الحشر؟ قال: قل سورة النضير» .","vol":"2","page":152},{"text":"٦٤٣ - (خ م د س) أبو هريرة - ﵁ -: أنَّ أبا بكرٍ بَعثَه في الحجَّةِ التي أمَّرَه رسولُ الله ﷺ، قَبْل حَجَّةِ الوَداعِ، في رَهْطٍ يُؤذِّنُون في النَّاس يوم النَّحر: أن لا يَحُجَّ (١) بعد العام مُشْرِكٌ، ولا يطوفَ بالبيت ⦗١٥٣⦘ عُرْيانٌ.\nوفي رواية: ثم أرْدَفَ النبيُّ ﷺ بِعَلِيِّ بن أبي طالب، فأمرهُ أن يُؤذِّن بـ «براءة»، فقال أبو هريرة: فأذَّن معنا في أهل مِنى ببراءة: أن لا يَحُجَّ بعد العام مُشْرِكٌ، ولا يطوف بالبيت عريانٌ.\nوفي رواية: ويومُ الحجِّ الأكبر: يومُ النَّحْر، والحجُّ الأَكْبرُ: الحجُّ، وإنما قيل: الحجُّ الأكبر، من أَجلِ قول النَّاسِ: العمرةُ: الحجُّ الأصغَرُ، قال: فَنَبَذَ أبو بكرٍ إلى الناس في ذلك العام، فلم يحُجَّ في العام القابل الذي حَجَّ فيه النبي ﷺ حَجَّةَ الوداع مُشْرِكٌ.\nوأنزل الله تعالى في العام الذي نَبَذَ فيه أبو بكر إلى المشركين ﴿يا أيُّها الَّذِينَ آمَنُوا إنَّما المُشْرِكونَ نَجَسٌ فلا يَقْرَبُوا المَسْجِدَ الحرَامَ بعدَ عَامِهِمْ هذا وإنْ خِفْتُمْ عَيْلة فَسوْفَ يُغْنِيكُمُ الله مِن فَضْلِهِ ...﴾ الآية [التوبة: ٢٨] وكان المشركون يُوَافُون بالتجارة، فينتفعُ بها المسلمون، فلما حَرَّمَ الله على المشركين أنْ يقرَبوا المسْجِدَ الحرامَ، وجَدَ ⦗١٥٤⦘ المسلمون في أنفسهم مما قُطِعَ عليهم من التجارة التي كان المشركون يُوَافُون بها، فقال الله تعالى: ﴿وإنْ خِفْتُمْ عَيْلَةً فسَوْفَ يُغنِيكُمُ اللهُ مِنْ فَضْلِه إنْ شاء﴾ ثم أحلَّ في الآية التي تَتْبعُها الجِزْيةَ، ولم [تكن] تُؤخَذْ ُقبْلَ ذلك، فجعلها عوضًا ممَّا مَنَعُهم من موافاة المشركين بتجاراتهم، فقال ﷿: ﴿قَاتِلُوا الَّذِينَ لا يُؤمِنُونَ باللَّهِ ولا بِاليَوْمِ الآخِرِ ولا يُحَرِّمونَ مَا حَرَّمَ اللَّهُ وَرَسولُهُ ولا يَدِينُونَ دِينَ الحقِّ مِنَ الذينَ أُوتُوا الكِتاب حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُم صَاغِرُون﴾ [التوبة: ٢٩] فلما أحلَّ الله ﷿ ذلك للمسلمين: عَرَفُوا أَنَّهُ قد عاضَهُم أفْضَل مما خافوا ووَجَدُوا عليه، مما كان المشركون يُوافُون به من التجارة. هذه رواية البخاري ومسلم (٢) .\nوفي رواية أبي داود، قال: بعثني أبو بكرٍ فيمن يُؤذِّنُ يومَ النَّحْرِ بمنى: أن لا يَحُجَّ بعد العام مُشْرِكٌ، ولا يطوفَ بالبيت عريانٌ، ويومُ الحجِّ الأكبر: يومُ النحر، والحجُّ الأكبر: الحجُّ.\nوفي رواية النسائي مثل رواية أبي داود، إلى قوله: «عُرْيانٌ» .\nوله في رواية أخرى، قال أبو هريرة: جِئتُ مع علي بن أبي طالب حين بعثه رسول الله ﷺ إلى أهل مكة ببراءة، قيل: ما كنتم تنادونَ؟ قال: كُنَّا ننادي: إنه لا يدخل الجنة إلا نفسٌ مؤمنة، ولا يطوَفنَّ بالبيت عرْيانٌ، ومن ⦗١٥٥⦘ كان بينه وبين رسول الله ﷺ عَهدٌ، فأجَلُهُ - أو أمَدُه - إلى أربعةِ أشهر، فإذا مَضتِ الأربعةُ الأشهر، فإنَّ الله بَريءٌ من المشركين ورسولُهُ، ولا يَحُجُّ بعد العام مشركٌ، فكنت أُنادي حتى صَحِلَ صوتي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رهط) الرهط: الجماعة من الرجال: ما بين الثلاثة إلى التسع، ولا تكون فيهم امرأة.\n(يؤذن) الإيذان: الإعلام.\n(نبذ) الشيء إذا ألقاه، ونبذت إليه العهد، أي: تحَّللتُ من عهْده.\n(عَيْلة) العَيْلَةُ: الفَقْر والفاقة.\n(الجزية): هي المقدار من المال الذي تعقد للكتابي عليه الذمة.\n(وجد المسلمون) وجد الرجل يجد: إذا حزن.\n(عَاضَهم) عضت فلانًا كذا: إذا أعطيته بدل ما ذهب منه.\n(صَحل) الصحل في الصوت: البحة.\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٢٢٥: ألا يحج - بفتح الهمزة وإدغام النون في اللام، قال الطحاوي – [١٥٣]- في \" مشكل الآثار \" هذا مشكل، لأن الأخبار في هذه القصة تدل على أن النبي ﷺ كان بعث أبا بكر بذلك، ثم أتبعه عليًا، فأمره أن يؤذن، فكيف يبعث أبو بكر أبا هريرة ومن معه بالتأذين، مع صرف الأمر عنه في ذلك إلى علي؟\nثم أجاب بما حاصله: أن أبا بكر كان الأمير على الناس في تلك الحجة بلا خلاف، وكان علي بن أبي طالب هو المأمور بالتأذين بذلك، وكأن عليًا لم يطق التأذين بذلك وحده، واحتاج إلى من يعينه على ذلك، فأرسل معه أبو بكر أبا هريرة وغيره ليساعدوه على ذلك، ثم ساق من طرق المحرر بن أبي هريرة عن أبيه قال: كنت مع علي ﵁ حين بعثه النبي ﷺ إلى أهل مكة، فكنت أنادي معه بذلك حتى يصحل صوتي ... فالحاصل: أن مباشرة أبي هريرة لذلك كانت بأمر أبي بكر، وكان ينادي بما يلقيه إليه علي مما أمر بتبليغه.\n(٢) الرواية الأخيرة \" وأنزل الله تعالى في العام القابل الذي نبذ فيه أبو بكر إلى المشركين ... \" إلى هنا، ليست في البخاري ومسلم، ولعلها من زيادات الحميدي، وقد ذكرها السيوطي في \" الدر المنثور \" ٣ / ٢٢٧، ٢٢٨ بنصها، ونسبها لابن أبي حاتم وابن مردويه عن أبي هريرة ﵁.\n(٣) البخاري ١ / ٤٠٣ في الصلاة في الثياب، باب ما يستر من العورة، وفي الحج، باب لا يطوف بالبيت عريان، وفي الجهاد، باب كيف ينبذ إلى أهل العهد، وفي المغازي، باب حج أبي بكر بالناس، وفي تفسير سورة براءة، باب قوله: ﴿فسيحوا في الأرض أربعة أشهر﴾، وباب قوله: ﴿وأذان من الله ورسوله﴾، وباب قوله: ﴿إلا الذين عاهدتم من المشركين﴾، ومسلم رقم (١٣٤٧)، باب لا يحج البيت مشرك، وأبو داود رقم (١٩٤٦)، وإسناده صحيح، في الحج، باب يوم الحج الأكبر، والنسائي ٥ / ٢٣٤، وإسناده صحيح، في الحج، باب قوله ﷿: ﴿خذوا زينتكم عند كل مسجد﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/١٠٣) قال: حدثنا إسحاق. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا ابن أخي ابن شهاب. وفي (٢/١٨٨)، قال: حثنا يحيى بن بكير. قال: حدثنا الليث. قال: قال يونس. وفي (٤/١٢٤) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٥/٢١٢)، قال: حدثنا سليمان بن داود أبو الربيع. قال: حدثنا فليح. وفي (٦/٨١) قال: حدثنا سعيد بن عفير. قال: حدثني الليث. قال: حدثنثي عقيل. وفي (٦/٨١) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث. قال: حدثني عقيل. وفي (٦/٨١) قال: حدثنا إسحاق. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا أبي، عن صالح. و«مسلم» (٤/١٠٦) قال: حدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني عمرو. (ح) وحدثني حرملة بن يحيى التجيبي. قال: أخبرنا ابن وهب. قال: أخبرني يونس و«أبو داود» (١٩٤٦)، قال: حدثنا محمد بن يحيى بن فارس، أن الحكم بن نافع حدثهم قال: حدثنا شعيب. و«النسائي» (٥/٢٣٤) قال: أخبرنا أبو داود قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح، و«ابن خزيمة» (٢٧٠٢) قال: حدثنا عيسى ابن إبراهيم الغافقي. قال: حدثنا ابن وهب، عن يونس بن يزيد وعمرو بن الحارث.\nسبعتهم -محمد بن عبد الله بن أخي ابن شهاب، ويونس بن يزيد، وشعيب بن أبي حمزة، وفليح بن سليمان، وعقيل بن خالد، وصالح بن كيسان، وعمرو بن الحارث -عن الزهري، عن حميد بن عبد الرحمن، فذكره.\n* الروايات مطولة ومختصرة.","vol":"2","page":152},{"text":"٦٤٤ - (ت) علي بن أبي طالب - ﵁ -: قال: سألتُ رسولَ الله ⦗١٥٦⦘ ﷺ عن يوم الحجِّ الأكبر؟ فقال: «يومُ النَّحْرِ»، ورُوِيَ مَوْقوفًا عليه. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٨٨) في التفسير، باب ومن سورة براءة، ورقم (٩٥٧) في الحج، باب يوم الحج الأكبر، وفي سنده الحارث بن الأعور، وهو ضعيف. ولكن الحديث حسن بشواهده، منها حديث ابن عمر الآتي. واختار ابن جرير أن يوم الحج الأكبر، هو يوم النحر، وهو قول مالك والشافعي والجمهور، وقال آخرون، منهم: عمر، وابن عباس، وطاووس إنه يوم عرفة، والأول أرجح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٩٥٧ و٣٠٨٨) قال: حدثنا عبد الوارث بن عبد الصمد بن عبد الوارث. قال: حدثنا أبي، عن أبيه، عن محمد بن إسحاق، عن أبي إسحاق، عن الحارث، فذكره.\n* أخرجه الترمذي (٩٥٨ و٣٠٨٩) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، عن أبي إسحاق، عن الحارث، عن علي، قال: يوم الحج الأكبر يوم النحر.\n* قال الترمذي: ولم يرفعه، وهذا أصح من الحديث الأول. ورواية ابن عيينة موقوفا أصح من رواية محمد ابن إسحاق مرفوعا. هكذا روى غير واحد من الحفاظ عن أبي إسحاق، عن الحارث، عن علي موقوفا، وقد روى شعبة عن أبي إسحاق قال: عن عبد الله بن مرة، عن الحارث عن علي موقوفا.","vol":"2","page":155},{"text":"٦٤٥ - (ت) علي بن أبي طالب - ﵁ -: وقد سئل: بأيِّ شَيْءٍ بُعِثْتَ في الحَجَّةِ؟ قال: بُعِثْتُ بِأرْبَعٍ: لا يطوفَنَّ بالبيت عُريانٌ، ومن كان بينه وبينَ النبي ﷺ عَهْدٌ، فهو إلى مُدَّتِهِ، وَمَنْ لم يكن له عهدٌ، فَأجَلُهُ أرْبَعَةُ أَشْهُرٍ (١)، ولا يَدُخلُ الجنَّة إلا نفسٌ مُؤمنَةٌ، ولا يجتمع المشركون والمؤمنونَ بعد عامهم هذا. أخرجه الترمذي (٢) .\n_________\n(١) قال الحافظ: استدل بهذا على أن قوله تعالى: ﴿فسيحوا في الأرض أربعة أشهر﴾ يختص بمن لم يكن له عهد مؤقت، أو لم يكن له عهد أصلًا، وأما من له عهد مؤقت، فهو إلى مدته، وانظر تمام البحث فيه.\n(٢) رقم (٣٠٩١) في التفسير، باب ومن سورة براءة، وإسناده قوي، وقال الترمذي: حديث حسن صحيح، وأخرجه أحمد رقم (٥٩٤)، والطبري رقم (١٦٣٧٢)، وأخرج أحمد في مسند أبي بكر رقم (٤) نحو هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤٨) . وأحمد (١/٧٩) (٥٩٤) . والدارمي (١٩٢٥) قال: أخبرنا محمد بن يزيد البزار. و«الترمذي» (٨٧١) و(٣٠٩٢) قال: حدثنا علي بن خشرم. وفي (٨٧٢) قال: حدثنا ابن أبي عمر ونصر بن علي. وفي (٣٠٩٢) قال: حدثنا ابن أبي عمر، (ح) وحدثا نصر بن علي وغير واحد.\nستتهم -الحميدي، وأحمد بن حنبل، ومحمد بن يزيد، وعلي، وابن أبي عمر، ونصر- عن سفيان بن عيينة، عن أبي إسحاق، عن زيد بن يثيع أو أثيع، فذكره.","vol":"2","page":156},{"text":"٦٤٦ - (د) ابن عمر - ﵁ -: أَنَّ رسولَ اللهِ ﷺ وقَفَ يَوْمَ النَّحْر بَيْنَ الجَمَراتِ في الحجَّةِ التي حَجَّ فيها، فقال: «أَيُّ يَوْمٍ هَذَا؟» فقالوا: يومُ النَّحْر، فقال: «هذا يوم الحج الأكبر» . ⦗١٥٧⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجمرات): هي المواضع التي ترمى بالحصا في منى.\n_________\n(١) رقم (١٩٤٥) في الحج، باب يوم الحج الأكبر، وإسناده صحيح. وأخرجه البخاري تعليقًا، وابن ماجة رقم (٣٠٥٨)، والطبري رقم (١٦٤٤٧) والبيهقي ٥ / ١٣٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الحج (١٣٣: ٤ تعليقا) عقيب حديث عاصم بن محمد بن زيد عن أبيه عن ابن عمر (ح ٧٤١٨) وقال هشام بن الغاز.... فذكره وأبو داود (المناسك ٦٧: ١) عن مؤمل بن الفضل عن الوليد بن مسلم وابن ماجة فيه (المناسك ٧٦: ٤) عن هشام بن عمار عن صدقه بن خالد كلاهما به، تحفة الأشراف (٦/٢٤٩) .","vol":"2","page":156},{"text":"٦٤٧ - (د) ابن أبي أوفي - ﵁ -: كان يقول: يومُ النحرِ: يومُ الحجِّ الأكبر، يُهراقُ فيه الدمُ، ويوضع فيه الشَّعَرُ، ويُقْضى فيه التَّفَثُ، وتَحِلُّ فيه الحُرُمُ. أخرجه (١) .\n_________\n(١) كذا أورده المؤلف ولم يذكر من أخرجه وفي المطبوع: أخرجه أبو داود، وهو خطأ، وقد أخرجه مختصرًا الطبري في تفسيره ١٤ / ١١٧ من طرق عنه، وإسناده صحيح. ولفظه عن عبد الملك بن عمير: سئل عن قوله \" يوم الحج الأكبر \" قال: \" هو اليوم الذي يراق فيه الدم ويحلق فيه الشعر \".","vol":"2","page":157},{"text":"٦٤٨ - (س) جابر بن عبد الله - ﵄ -: أنَّ النبيَّ ﷺ حين رجعَ مِنْ عُمْرَةِ الجعْرانَةِ بَعَثَ أَبَا بكرٍ عَلى الحجِّ، فأَقْبَلْنا معه، حتى إذا كُنَّا بالعَرْجِ، ثَوَّبَ بالصبح (١)، ثم استوى ليُكَبِّر، فسمع الرَّغْوَةَ خَلْفَ ظهره، فَوقفَ عن التَّكْبِير، فقال: هذه رَغوَةُ ناقَةِ رسُول اللهِ ﷺ الْجَدْعاء، لقد بَدَا لرُسولِ الله ﷺ في الحجِّ، فَلَعَلَّهُ [أن] يَكُونَ رسُول الله ﷺ، ⦗١٥٨⦘ فَنُصَلِّيَ مَعَهُ، فإذَا عليٌّ عَلَيْها، فقال أبو بكرٍ: أمِيرٌ، أمْ رَسُولٌ؟ قال: لا، بل رُسولٌ، أرْسَلَنِي رسولُ الله ﷺ بـ «براءة»، أقْرَؤُها على النَّاس في مَواقِف الحجِّ فَقَدِمْنَا مَكَّةَ، فلمَّا كان قَبْلَ التَّرْوِيَة بيَوْمٍ، قَامَ أبو بكرٍ فخَطَبَ النَّاسَ فحَدَّثَهُمْ عَنْ مناسكهم، حتى إذا فرغَ قام علي ﵁ فقرأَ على الناسِ (بَراءة)، حتى خَتمها، ثم خرجنا معه، حتى إذا كان يومُ عَرفة قام أبو بكر، فخطب الناس، فحدَّثهم عن مناسكهم، حتى إذا فرغ قام عليٌّ، فقرأَ على الناس «براءة» حتى خَتمها، ثم كان يومُ النَّحْرِ، فأَفَضْنَا، فلمَّا رجعَ أبو بكرٍ خَطَبَ النَّاسَ، فحَدَّثَهُمْ عَنْ إفَاضَتِهِمْ، وعن نَحْرِهم، وعن مناسكهم، فلما فرغ قام عليٌّ، فقرأ على الناس «براءةَ» حتى خَتمها، فلما كان يومُ النَّفْرِ الأول، قَامَ أبو بكرٍ، فَخَطَبَ الناس، فحدَّثَهُم كيف يَنْفِرون؟ وكيف يَرْمُونَ؟ فَعَلَّمَهُمْ مناسكهم، فلما فرغَ، قام عليٌّ، فقَرأَ على النَّاسِ «بَرَاءةَ» حتى خَتَمَها. أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجعرانة): موضع قريب من مكة، اعتمر منه النبي ﷺ، يُخَفَّف ويُثَقَّل.\n(العَرْج) بسكون الراء: موضع بين مكة والمدينة. ⦗١٥٩⦘\n(ثوَّب) إذا نادى بأعلى صوته، والأصل فيه: المستصرخ يلوح بثوبه، فسمي الدعاء تثويبًا، ومنه التثويب في صلاة الفجر، وهو أن يقول: «الصلاة خير من النوم» .\n(الرَّغوة): المرة الواحدة من الرغاء، وهو صوت ذوات الخف، والمراد به ها هنا: صوت الناقة.\n(الجَدْعاء): الناقة التي جدع أنفها، أي: قطع، وكذلك الأذن واليد والشفة.\n(مناسكهم) المناسك: معالم الحج ومتعبداته.\n(فأفضنا) الإفاضة: الدفع، ولا يكون إلا في كثرة.\n_________\n(١) العرج: - بفتح العين وسكون الراء - قرية جامعة من عمل الفرع على أيام من المدينة، و\" التثويب \" هو رفع الصوت بالأذان. وأصله من دعاء الناس ليثوبوا ويرجعوا إلى المكان الذي تعودوا أن يجتمعوا فيه.\n(٢) ٥ / ٢٤٧ و٢٤٨ في الحج، باب الخطبة قبل يوم التروية، والدارمي ٢ / ٦٦، ٦٧، وصححه ابن خزيمة وابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٩٢١) . و«النسائى» (٥/٢٤٧) . و«ابن خزيمة» (٢٩٧٤) قال: حدثنا محمد بن يحيى بحديث غريب.\nثلاثتهم -الدارمي، والنسائي، ومحمد- عن إسحاق بن إبراهيم، قال: قرأت على أبي قرة موسى بن طارق، عن ابن جريج، قال: حدثني عبد الله بن عثمان بن خثيم، عن أبي الزبير، فذكره.\n* قال أبو عبد الرحمن النسائي: ابن خثيم ليس بالقوي في الحديث، وإنما أخرجت هذا لئلا يجعل (ابن جريج، عن أبي الزبير) وما كتبناه إلا عن إسحاق بن إبراهيم، ويحيى بن سعيد القطان لم يترك الحديث ابن خثيم، ولا عبد الرحمن، إلا أن علي بن المديني قال: ابن خثيم منكر الحديث، وكان علي بن المديني خُلِق للحديث.","vol":"2","page":157},{"text":"٦٤٩ - (خ) زيد بن وهب -﵀ -: قال: كُنَّا عِندَ حُذَيْفَةَ، فقال: ما بَقِيَ من أصحابِ هذه الآية يعني ﴿فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمانَ لهُم﴾ [التوبة: ١٢] إلا ثلاثةٌ (١)، ولا بقي من المنافقين إلا أربعة، ⦗١٦٠⦘ فقال أعرابيٌّ: إنكم أصحابَ محمدٍ، تخبرونا أخبارًا، لا ندري ما هي؟ تزعمون أن لا مُنافقَ إلا أربعة، فما بالُ هؤلاء الذي يَبْقُرون بيوتنا، ويَسْرِقون أعلاقنا؟ قال: أولئك الفُسَّاق، أجَلْ لم يبق منهم إلا أربعةٌ: أحدهم: شيخ كبير لو شَربَ الماءَ الباردَ لما وجدَ بَرْدَهُ (٢) . أخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يبقرون) أي: يفتحون ويوسعون، يقال: بقرت الشيء: إذا فتحته.\n(أَعْلاقنا) الأعلاق: جمع عِلق، وهو الشيء النفيس مما يقتنى.\n_________\n(١) لم تذكر الآية في الحديث، وإنما جاءت مبهمة، ولعل المصنف ذكرها في الحديث اعتمادًا على الباب، فقد أورده البخاري تحت قوله تعالى: ﴿فقاتلوا أئمة الكفر إنهم لا أيمان لهم﴾ الذي أورد فيه الحديث، وقال الحافظ: تعليقًا على ذلك: هكذا وقع مبهمًا، ووقع عند الإسماعيلي من رواية ابن عيينة عن إسماعيل بن أبي خالد بلفظ: \" ما بقي من المنافقين من أهل هذه الآية ﴿لا تتخذوا عدوي وعدوكم أولياء ...﴾ الآية، إلا أربعة نفر، إن أحدهم لشيخ كبير. قال الإسماعيلي: إن كانت الآية ما ذكر في خبر ابن عيينة فحق هذا الحديث أن يخرج في سورة الممتحنة. وقد وافق البخاري على إخراجها عند آية براءة النسائي وابن مردويه، فأخرجا من طرق عن إسماعيل، وليس عند أحد منهم تعيين الآية، وانفرد عيينة بتعيينها، إلا أن عند الإسماعيلي من رواية خالد الطحان ⦗١٦٠⦘ عن إسماعيل في آخر الحديث. قال إسماعيل: يعني الذين كاتبوا المشركين، وهذا يقوي رواية ابن عيينة، وكأن مستند من أخرجها في آية براءة، ما رواه الطبري من طريق حبيب بن حسان عن زيد بن وهب قال: كنا عند حذيفة فقرأ هذه الآية ﴿فقاتلوا أئمة الكفر﴾ قال: ما قوتل أهل هذه الآية بعد، ومن طريق الأعمش عن زيد بن وهب نحوه، والمراد بكونهم لم يقاتلوا، أن قتالهم لم يقع لعدم وقوع الشرط، لأن لفظ الآية ﴿وإن نكثوا أيمانهم من بعد عهدهم وطعنوا في دينكم فقاتلوا﴾ فلما لم يقع منهم نكث ولا طعن لم يقاتلوا. وروى الطبري من طريق السدي قال: المراد بأئمة الكفر كفار قريش. ومن طريق الضحاك قال: أئمة الكفر: رؤوس المشركين من أهل مكة.\nقال الحافظ: وقوله: إلا ثلاثة\n، سمي منهم في رواية أبي بشر عن مجاهد أبو سفيان بن حرب، وفي رواية معمر عن قتادة: أبو جهل بن هشام، وعتبة بن ربيعة، وأبو سفيان، وسهيل بن عمرو، وتعقب بأن أبا جهل وعتبة قتلا ببدر، وإنما ينطبق التفسير على من نزلت الآية المذكورة وهو حي، فيصح في أبي سفيان وسهيل بن عمرو، وقد أسلما جميعًا.\n(٢) قال الحافظ: أي: لذهاب شهوته، وفساد معدته، فلا يفرق بين الألوان والطعوم.\n(٣) ٨ / ٢٤٣ في تفسير سورة براءة، باب ﴿فقاتلوا أئمة الكفر إنهم لا أيمان لهم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (٩: ٥: ١) عن محمد بن المثنى عن يحيى القطان، والنسائي فيه (التفسير، وفي الكبرى) عن إسحاق بن إبراهيم عن المعتمر بن سليمان كلاهما عن إسماعيل بن أبي خالد عنه به، والمعنى متقارب، الأشراف (٣/٣٣) .","vol":"2","page":159},{"text":"٦٥٠ - (م) النعمان بن بشير - ﵁ -: قال: كنتُ عند ⦗١٦١⦘ مِنْبَرِ رسولِ الله ﷺ فقال رجلٌ: ما أبالي أن لا أعمل عَملًا بعد الإسلام، إِلا أنْ أسْقيَ الحاجَّ، وقال آخر: ما أُبالي أنْ لا أعملَ عملًا بعد الإسلام، إِلاَّ أنْ أَعْمُرَ المسجدَ الحرام، وقال آخر: والجهادُ في سبيل الله أَفْضَلُ مِما قُلتم، فزجَرَهم عُمَرُ، وقال: لا ترفعوا أصواتكم عند مِنْبرِ رسول الله ﷺ وهو يومُ الجُمُعةِ ولكن إذا صليتُ الجمعةَ دخلتُ فاستَفْتَيْتُه فيما اختلفتم فيه، فأنزل الله ﷿: ﴿أَجَعَلْتُمْ سِقَايَةَ الحَاجِّ وعِمارَةَ الْمَسْجِدِ الحَرَامِ كَمَنْ آمَنَ باللَّهِ والْيَوْمِ الآخِرِ﴾ إلى آخرها [التوبة: ١٩] . أخرجه مسلم (١) .\n_________\n(١) رقم (١٨٧٩) في الإمارة، باب فضل الشهادة في سبيل الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الجهاد (٢: ٥) عن الحسن الحلواني عن أبي توبة الربيع بن نافع، و(٢/٦) عن عبد الله بن عبد الرحمن عن يحيى بن حسان كلاهما عن معاوية بن سلام عن أخيه زيد بن سلام عن جده أبي سلام، تحفة الأشراف (٩/٢٩) .","vol":"2","page":160},{"text":"٦٥١ - (ت) عدي بن حاتم [الطائي]- ﵁ -: قال: أتيتُ النبيَّ ﷺ وفي عُنُقي صليبٌ من ذهبٍ، فقال: يا عديُّ، اْطرَحْ عنك هذا الوثَنَ، وسمعته يقرأُ ﴿اتَّخَذوا أَحْبارَهم ورُهبانَهم أربابًا من دون اللَّه﴾ [التوبة: ٣١] قال: إِنَّهم لم يكونوا يعبدونهم، ولكنَّهم كانوا إذا أَحَلُّوا لهم شيئًا اسْتَحَلُّوهُ، وإذا حَرَّمُوا عليهم شيئًا حَرَّمُوهُْ. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوثن): ما يعبد من دون الله تعالى، وأراد به ها هنا الصليب. ⦗١٦٢⦘\n(أحبارهم) الأحبار: جمع حَبْر، وهو العالم.\n_________\n(١) رقم (٣٠٩٤) في التفسير، باب ومن سورة براءة، وأخرجه ابن جرير رقم (١٦٦٣١) و(١٦٦٣٢) و(١٦٦٣٣)، وأورده السيوطي في \" الدر المنثور \" ٣ / ٢٣٠ وزاد نسبته لابن سعد، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، والطبراني، وأبي الشيخ، وابن مردويه، والبيهقي في سننه. وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث عبد السلام بن حرب، وغطيف بن أعين ليس بمعروف في الحديث. نقول: لكن في الباب عن حذيفة موقوفًا أخرجه الطبري رقم (١٦٦٣٤) وبما يتقوى به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٠٩٥) قال: حدثنا الحسين بن يزيد الكوفي، قال: حدثنا عبد السلام بن حرب عن غطيف بن أعين عن مصعب بن سعد فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث عبد السلام بن حرب، وغطيف بن أعين ليس بمعروف في الحديث.","vol":"2","page":161},{"text":"٦٥٢ - (خ) زيد بن وهب -﵀ -: قال: مررتُ بالرَّبَذَةِ، فإذا بأبي ذَرٍّ، فقلت له: ما أنزَلكَ منزِلك هذا؟ قال: كنتُ بالشام، فاختلفتُ أنا ومعاويةُ في هذه الآية: ﴿والَّذِينَ يَكْنِزُونَ الذَّهَبَ والْفِضَّةَ ولا يُنْفِقُونَها في سبيل اللَّه فَبشِّرْهُمْ بعذابٍ أليمٍ﴾ [التوبة: ٣٤] فقال [معاوية]: نزَلتْ في أهل الكتاب، فقلتُ: نزلتْ فينا وفيهم، فكان بيني وبينه في ذلك كلام، فَكَتبَ إلى عثمان يَشكُوني، فكتَب إليَّ عثمانُ: أنْ اقدَم المدينةَ، فقدِمْتُها فكثُر عليَّ الناسُ، حتى كأنهم لم يروني قبل ذلك، فذكرتُ ذلك لعثمان، فقال لي: إن شئتَ تنحَّيت (١)، فكنتُ قريبًا، فذاك الذي أنزلني هذا المنزِلَ ولو أمَّرُوا عليَّ حَبشيًّا لَسَمِعْتُ وأَطَعْتُ. أخرجه البخاري (٢) . ⦗١٦٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الربذة): موضع قريب من المدينة.\n(يكنزون) الكنز: الادخار والجمع. مصدر كنز المال يكنزه كنزًا.\n_________\n(١) في رواية الطبري، فقال لي: تنح قريبًا، قلت: والله لن أدع ما كنت أقول.\n(٢) ٣ / ٢١٧ و٢١٨ في الزكاة، باب ما أدي زكاته فليس بكنز، وفي تفسير سورة براءة، باب ﴿والذين يكنزون الذهب والفضة﴾، وأخرجه الطبري رقم (١٦٦٧٨)، قال الحافظ في \" الفتح \": وفي هذا الحديث من الفوائد: أن الكفار مخاطبون بفروع الشريعة لاتفاق أبي ذر ومعاوية على أن الآية نزلت في أهل الكتاب. وفيه ملاطفة الأئمة للعلماء، فإن معاوية لم يجسر على الإنكار عليه، حتى كاتب من هو أعلى منه في أمره، وعثمان لم يحنق على أبي ذر، مع كونه كان مخالفًا له في تأويله. وفيه التحذير من الشقاق والخروج على الأئمة، والترغيب في الطاعة لأولي الأمر، وأمر الأفضل بطاعة المفضول خشية المفسدة، وجواز الاختلاف في الاجتهاد، والأخذ بالشدة في الأمر بالمعروف وإن أدى ذلك إلى فراق الوطن، وتقديم دفع المفسدة على جلب المصلحة، لأن في بقاء أبي ذر بالمدينة مصلحة كبيرة من بث علمه في طالب العلم، ومع ذلك فرجح عند عثمان دفع ما يتوقع من المفسدة من الأخذ بمذهبه الشديد في هذه المسألة، ولم يأمره بعد ذلك بالرجوع عنه، لأن كلًا منهما كان مجتهدًا.\nوقال ابن كثير ﵀ ٤ / ١٥٧، ١٥٨: وكان من مذهب أبي ذر ﵁، تحريم ادخار ⦗١٦٣⦘ ما زاد على نفقة العيال، وكان يفتي بذلك ويحثهم عليه، ويأمرهم به، ويغلظ في خلافه، فنهاه معاوية فلم ينته، فخشي أن يضر بالناس في هذا، فكتب يشكوه إلى أمير المؤمنين عثمان وأن يأخذه إليه، فاستقدمه عثمان إلى المدينة، وأنزله بالربذة وحده، وبها مات ﵁ في خلافة عثمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٣٣) قال حدثنا علي سمع هشيما، وفي (٦/٨٢) قال: حدثنا قتيبة بن سعيد قال: حدثنا جرير. و«النسائي» في الكبرى (تحفة الأشراف) (٩/١١٩١٦) عن محمد بن زنبور عن محمد ابن فضيل ثلاثتهم -هشيم، وقتيبة، وابن فضيل- عن حصين عن زيد بن وهب فذكره.","vol":"2","page":162},{"text":"٦٥٣ - (د) ابن عباس - ﵄ -: قال: لما نزلت هذه الآية: ﴿والَّذِينَ يَكْنِزُونَ الذَّهَبَ والْفِضَّةَ﴾ كَبُرَ ذلك على المسلمين، فقال عمر: أَنا أُفَرِّجُ عنكم، فانطلق، فقال: يا نَبِيَّ اللهِ، إِنه كَبُرَ عَلى أَصحابك هذه الآية، فقال [رسول الله ﷺ]: «إِن الله لم يَفْرِض الزكاة إِلا لِيطيبَ ما بقي من أموالكم، وإنما فرضَ المواريثَ لتكون لمن بعدكم»، فكبَّرَ عُمَرُ، ثم قال له: «ألا أُخْبرك بخير ما يَكْنِزُ المرءُ؟ المرأة الصالحة: إذا نظر إليها سَرَّتْهُ، وإذا أمَرَهَا أطاعتْه، وإذا غاب عنها حفظتْه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٦٦٤) في الزكاة، باب في حقوق المال، وإسناده حسن، وأخرجه الحاكم في \" المستدرك \" ٤ / ٣٣٣ وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٦٤) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا يحيى بن يعلى المحاربي، قال: حدثنا أبي، قال: حدثنا غيلان عن جعفر بن إياس عن مجاهد فذكره.","vol":"2","page":163},{"text":"٦٥٤ - (خ ط) ابن عمر [بن الخطاب]- ﵄ -: قال له أعرابيٌّ: أخبرني عن قول الله- تعالى -: ﴿والَّذِينَ يَكْنِزُونَ الذَّهَبَ والْفِضَّةَ ولا يُنْفِقُونَها في سبيل اللَّهِ فَبَشِّرْهُمْ بعذابٍ أليم﴾ قال ابن عمر: مَنْ كَنَزها فلم يُؤَدِّ زكاتها ⦗١٦٤⦘ ويلٌ له، هذا كان قبلَ أن تَنْزِل الزكاةُ، فلما أُنْزِلَتْ جَعَلَهَا الله طُهْرًا للأمْوالِ. أخرجه البخاري.\nوفي رواية الموطأ، قال عبد الله بن دينارٍ: سمعتُ عبد الله بن عمر وهو يُسأَل عن الكنز ما هو؟ فقال: هو المال الذي لا تُؤدَّى منهُ الزكاةُ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ويل له) دعاء عليه بالعذاب، وقيل: ويل: واد في جنهم.\n_________\n(١) البخاري ٣ / ٢١٦ في الزكاة، باب ما أدي زكاته فليس بكنز، وفي تفسير سورة براءة، باب قوله: ﴿والذين يكنزون الذهب والفضة﴾، والموطأ ١ / ١٥٦ في الزكاة، باب ما جاء في الكنز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الزكاة (٤ تعليقا) وفي التفسير (٩: ٧ تعليقا) وقال أحمد بن شبيب عن أبيه عن يونس عن الزهري، وابن ماجة في الزكاة (٣: ١) عن عمرو بن سواد عن ابن وهب عن ابن لهيعة عن عقيل عن الزهري نحوه.","vol":"2","page":163},{"text":"٦٥٥ - (ت) ثوبانُ - ﵁ -: قال: لما نزلت: ﴿والَّذِينَ يَكْنِزُونَ الذَّهَبَ والْفِضَّةَ ولا يُنْفِقُونَها في سبيل اللَّه﴾ كُنَّا مع رسولِ اللهِ ﷺ في بعض أسفاره، فقال بعض أصحابه: أُنزلت في الذهب والفضة، فلو علمنا: أيُّ المالِ خيرٌ اتخذناه، فقال رسول الله ﷺ: «أفْضَلهُ: لِسانٌ ذَاكرٌ، وقلبٌ شاكرٌ، وزوجةٌ صالحةٌ تُعين المؤمِنَ على إيمانه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٩٣) في التفسير، باب ومن سورة براءة، من طريق سالم بن أبي الجعد عن ثوبان، وقال: حديث حسن، وقال: سألت محمد بن إسماعيل، فقلت له: سالم بن أبي الجعد سمع من ثوبان؟ فقال: لا. قلت له: ممن سمع من أصحاب النبي ﷺ؟ فقال: سمع من جابر بن عبد الله، وأنس بن مالك. وذكر غير واحد من أصحاب النبي ﷺ، وفي \" تهذيب التهذيب \" في ترجمة سالم بن أبي الجعد: وقال الذهلي عن أحمد: لم يسمع سالم من ثوبان ولم يلقه، بينهما معدان بن أبي ⦗١٦٥⦘ طلحة، وليست هذه الأحاديث بصحاح. وأخرجه أيضًا أحمد في \" المسند \" ٥ / ٢٧٨ و٢٨٢، والطبري رقم (١٦٦٦٢) و(١٦٦٦٦)، وقال الحافظ ابن كثير بعد إيراده ونقل كلام الترمذي: قلت: ولهذا رواه بعضهم عنه مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الترمذي في التفسير (التوبة ٩: ١٢) عن عبد بن حميد، عن عبيد الله بن موسى عن إسرائيل عن منصور عنه به، وقال: حسن، سألت محمدا فقلت: سمع سالم من ثوبان، فقال: لا. وابن ماجة في النكاح (٥: ٢) عن محمد بن إسماعيل بن سمرة الأحمس عن وكيع عن عبد الله بن عمرو بن مرة عن أبيه نحوه، تحفة الأشراف (٢/١٣٠) .","vol":"2","page":164},{"text":"٦٥٦ - (د) ابن عباس - ﵄ -: قال:: ﴿لا يَسْتَأْذِنُكَ الَّذين يؤمنون باللَّه واليوم الآخر أن يُجاهدوا بأموالهم وأَنفسهم والله عليمٌ بالمتَّقين﴾ [التوبة: ٤٤]، نَسَخَتْها التي في النُّورِ: ﴿إنما المؤمنون الذين آمنوا باللَّه ورسوله وإذا كانوا معه على أمر جامع لم يذهبوا حتى يستأذنوه إِن الذين يستأذنونك أَولئك الذين يؤمنون باللَّه ورسوله فإذا استأذنوك لبعضِ شأنهم فائْذَنْ لمن شئتَ منهم واستغفر لهم اللَّه إِن اللَّه غفور رحيم﴾ [النور: ٦٢] . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٧١) في الجهاد، باب في الإذن في القفول بعد النهي، بإسناد لا بأس به، وأخرجه بنحوه ابن جرير رقم (١٦٧٦٩)، وذكره السيوطي في \" الدر \" ٣ / ٢٤٧ ونسبه إلى أبي عبيد وابن المنذر وابن أبي حاتم وابن مردويه والبيهقي، ولم ينسبه إلى أبي داود وابن جرير، ونقل ابن الجوزي في \" زاد المسير \" ٤ / ٤٤٦ طبع المكتب الإسلامي، عن أبي سليمان الدمشقي: أنه ليس للنسخ هاهنا مدخل، لإمكان العمل بالآيتين، وذلك أنه إنما عاب على المنافقين أن يستأذنوه في القعود عن الجهاد من غير عذر، وأجاز للمؤمنين الاستئذان لما يعرض لهم من حاجة، وكان المنافقون إذا كانوا معه، فعرضت لهم حاجة ذهبوا من غير استئذان. وانظر \" تفسير الطبري \" ١٤ / ٢٧٤، ٢٧٦ و\" الناسخ والمنسوخ \" ص ١٦٨، ١٦٩ لأبي جعفر النحاس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أبو داود في الجهاد (١٧١) الحديث عن أحمد بن محمد بن ثابت المروزي عن علي بن حسين بن واقد عن أبيه عن يزيد بن أبي سعيد النحوي عن عكرمة عن ابن عباس فذكره، تحفة الأشراف (٥/١٧٦) .","vol":"2","page":165},{"text":"٦٥٧ - (خ م س) أبو مسعود البدري [عقبة بن عامر]- ﵁ - قال: لما نزلت آيةُ الصَّدَقِة، كُنَّا نُحامِلُ على ظهورنا، فجاء رجل فتصدَّق بشيءٍ كثير (١)، فقالوا: مُرَاءٍ، وجاء رجل فتصدق بِصَاعٍ، فقالوا: ⦗١٦٦⦘ إِن الله لَغَنِيٌّ عن صاع هذا، فنزلت ﴿الذين يَلْمِزُون المطَّوِّعِينَ من المؤمنين في الصدقات والذين لا يَجِدُونَ إلّا جُهْدَهُمْ ...﴾ الآية [التوبة: ٧٩] .\nوفي رواية: كان رسول الله ﷺ إذا أَمَرَنا بالصدقة انْطَلَقَ أحَدُنا إلى السُّوق، فَيُحَامِلُ، فَيُصيبُ المُدَّ، وإنَّ لبعضهم اليومَ لَمِائَةَ ألفٍ.\nزاد في رواية: كأنَّهُ يُعَرِّضُ بنفسه (٢) .\nوفي أخرى: لمَّا أَمر رسولِ الله ﷺ بالصدقة كُنَّا نَتَحَامَلُ، فجاء أبو عَقيلٍ بِنصْفِ صاعٍ، وجاء إنسانٌ بأَكثر منه، فقال المنافقون: إن الله لغنيٌّ عن صدقة هذا، وما فعل هذا الآخرُ إلا رياء، فنزلت. أخرجه البخاري ومسلم والنسائي. ⦗١٦٧⦘\nوزاد النسائي بعد قوله: لِمَائَةَ ألفٍ: وما كان له [يومئذ] دِرْهَمٌ (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُحَامِلُ) بمعنى الحمل، أي: نتكلف الحمل، وكذلك التحامل: تكلف الشيء على مشقة.\n(بصاع) قد تقدم ذكره في هذا الكتاب.\n(اللمز): العيب\n(المطوعين) المطَّوِّع: المتطوع: وهو الذي يفعل الشيء تبرعًا من نفسه، من غير أن يجبر عليه، فأدغمت التاء في الطاء.\n(جهدهم) الجهد: بضم الجيم: الطاقة والوسع.\n(المد): قد تقدم ذكره.\n_________\n(١) هو عبد الرحمن بن عوف ﵁، ذكره الحافظ في \" الفتح \" من رواية البزار.\n(٢) قال الحافظ في \" الفتح \" ٨ / ٢٥١: كأنه يعرض بنفسه،\nهو كلام شقيق الراوي عن أبي مسعود، بيّنه إسحاق ابن راهويه في مسنده، وهو الذي أخرجه البخاري عنه، وأخرجه ابن مردويه من وجه آخر عن إسحاق، فقال في آخره \" وإن لأحدهم اليوم لمائة ألف \"، قال شقيق: \" كأنه يعرض بنفسه \"، وكذا أخرجه الإسماعيلي من وجه آخر، وزاد في آخر الحديث: قال الأعمش: وكان أبو مسعود قد كثر ماله.\nقال ابن بطال: يريد أنهم كانوا في زمن الرسول ﷺ يتصدقون بما يجدون، وهؤلاء مكثرون ولا يتصدقون، كذا قال، وهو بعيد.\nوقال الزين بن المنير: مراده: أنهم كانوا يتصدقون مع قلة الشيء، ويتكلفون ذلك، ثم وسع الله عليهم فصاروا يتصدقون من يسر، ومع عدم خشية عسر.\nقلت (القائل ابن حجر): ويحتمل أن يكون مراده: أن الحرص على الصدقة الآن لسهولة مأخذها بالتوسع الذي وسع عليهم، أولى من الحرص عليها مع تكلفهم، أو أراد: الإشارة إلى ضيق العيش في زمن الرسول ﷺ، وذلك لقلة ما وقع من الفتوح والغنائم في زمانه، وإلى سعة عيشهم بعده لكثرة الفتوح والغنائم.\n(٣) البخاري ٦ / ٢٢٤ في الزكاة، باب \" اتقوا النار ولو بشق تمرة، وفي الإجارة، باب من آجر نفسه ليحمل على ظهره، وفي تفسير سورة براءة، باب ﴿الذين يلمزون المطوعين من المؤمنين﴾، ومسلم رقم (١٠١٨) في الزكاة، باب الحمل أجرة يتصدق بها، والنسائي ٥ / ٥٩ و٦٠ في الزكاة، باب جهد المقل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٣٦) قال: حدثنا عبيد الله بن سعيد، قال: حدثنا أبو النعمان الحكم، هو ابن عبد الله البصري. وفي (٦/٨٤) قال: حدثني بشر بن خالد أبو محمد، قال: أخبرنا محمد بن جعفر. و«مسلم» (٣/٨٨) قال: حدثني يحيى بن معين، قال: حدثنا غندر ح وحدثنيه بشر بن خالد، قال: أخبرنا محمد، يعني ابن جعفر. (ح) وحدثنا محمد بن بشار، قال: حدثني سعيد بن الربيع (ح) وحدثنيه إسحاق بن منصور، قال: أخبرنا أبو داود. و«النسائي» (٥/٥٩) قال: أخبرنا بشر بن خالد، قال: حدثنا غندر.\nأربعتهم - أبو النعمان، ومحمد بن جعفر غندر، وسعيد بن الربيع، وأبو داود- عن شعبة، عن سليمان الأعمش، عن شقيق أبي وائل، فذكره.","vol":"2","page":165},{"text":"٦٥٨ - (خ م س) عبد الله بن عمر بن الخطاب - ﵄ -: قال: لمَّا تُوُفِّيَ عبدُ الله يعني: ابنَ أُبَيّ بن سَلُولَ (١) جاء ابنُه عبد الله ⦗١٦٨⦘ إلى رسولِ الله ﷺ (٢)، فسأله أنْ يُعْطِيَهُ قميصَهُ يُكَفِّنُ فيه أباه؟ فأعطاه، ثم سأله أَن يُصلِّيَ عليه؟ فقام رسول الله ﷺ ليُصَلِّيَ عليه، فقام عمرُ، فأخَذَ بثوب رسول الله ﷺ فقال: يا رسول الله، تُصلِّي عليه وقد نهاكَ ربُّك أَن تُصليَ عليه (٣)؟ فقال رسول الله ﷺ: إنما خَيَّرني الله ﷿، فقال: ﴿استغفِرْ لهم أَو لا تَسْتَغْفِرْ لهم إِن تستغفر لهم سبعين مَرَّةً﴾ [التوبة: ٨٠] وسأَزيد على السبعين، قال: إنه منافق، فصَلَّى عليه رسولُ الله ﷺ (٤) قال: ⦗١٦٩⦘ فأنزل الله ﷿ ﴿ولا تُصلِّ على أحدٍ منهم ماتَ أبدًا ولا تَقُمْ على قبره إنهم كفروا بالله ورسوله وماتوا وهم فاسقون﴾ [التوبة: ٨٤] .\nزاد في رواية: فترك الصلاة عليهم.\nأخرجه البخاري ومسلم والنسائي (٥) .\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٢٥١: ذكر الواقدي، ثم الحاكم في \" الإكليل \": أن عبد الله بن أبي مات بعد منصرفهم من تبوك، وذلك في ذي القعدة سنة تسع، وكانت مدة مرضه عشرين يومًا، ابتداؤها من ليال بقيت من شوال، قالوا: وكان قد تخلف هو ومن تبعه عن غزوة تبوك، وفيهم نزلت: ﴿لو خرجوا فيكم ما زادوكم إلا خبالًا﴾ [التوبة: ٤٧] وهذا يدفع قول ابن التين: أن هذه القصة كانت في أول الإسلام قبل تقرير الأحكام.\n(٢) قال الحافظ في \" الفتح \" ٨ / ٢٥١: وقع في الطبري من طريق الشعبي \" لما احتضر عبد الله، جاء ابنه عبد الله إلى النبي ﷺ فقال: يا نبي الله إن أبي قد احتضر، فأحب أن تشهده وتصلي عليه. قال: ما اسمك؟ قال: الحباب. قال: بل أنت عبد الله الحباب: اسم الشيطان. وكان عبد الله بن عبد الله بن أبي: من خيار الصحابة وفضلائهم، شهد بدرًا وما بعدها. واستشهد يوم اليمامة في خلافة أبي بكر ﵁.\n(٣) قال الحافظ في \" الفتح \" ٨ / ٢٥٢: كذا في هذه الرواية إطلاق النهي عن الصلاة، وقد استشكل جدًا حتى أقدم بعضهم، فقال: هذا وهم من بعض رواته. وعاكسه غيره، فزعم أن عمر اطلع على نهي خاص في ذلك. وقال القرطبي: لعل ذلك وقع في خاطر عمر، فيكون من قبيل الإلهام، ويحتمل أن يكون فهم ذلك من قوله: ﴿ما كان للنبي والذين آمنوا أن يستغفروا للمشركين﴾ .\nقلت: - القائل الحافظ - القول الثاني - يعني ما قاله القرطبي - أقرب من الأول، لأنه لم يتقدم النهي عن الصلاة على المنافقين، بدليل أنه قال في آخر هذا الحديث: فأنزل الله ﴿ولا تصل على أحد منهم﴾، والذي يظهر: أن في رواية الباب تجوزًا، بينته الرواية التي في الباب بعده من وجه آخر عن عبيد الله بن عمر بلفظ: \" فقال: تصلي عليه وقد نهاك الله أن تستغفر لهم؟ \".\n(٤) قال الحافظ في \" الفتح \" ٨ / ٢٥٣: أما جزم عمر بأنه منافق، فجرى على ما كان يطلع عليه من أحواله، وإنما لم يأخذ النبي ﷺ بقوله، وصلى عليه، إجراءًا له على ظاهر حكم الإسلام، كما تقدم تقريره، واستصحابًا لظاهر الحكم، ولما فيه من إكرام ولده، الذي تحققت صلاحيته، ومصلحة الإستئلاف لقومه، ودفع المفسدة، وكان النبي ﷺ في أول الأمر يصبر على أذى المشركين، ويعفو ويصفح، ثم أمر بقتال المشركين فاستمر صفحه وعفوه عمن يظهر الإسلام ولو ⦗١٦٩⦘ كان باطنه على خلاف ذلك، لمصلحة الإستئلاف وعدم التنفير، ولذلك قال: \" لا يتحدث الناس أن محمدًا يقتل أصحابه \" فلما حصل الفتح، ودخل المشركون في الإسلام، وقل أهل الكفر وذلوا، أمر بمجاهدة المنافقين، وغير ذلك مما أمر فيه بمجاهدتهم، وبهذا التقدير يندفع الإشكال عما وقع في هذه القصة بحمد الله تعالى.\n(٥) البخاري ٣ / ١١٠ في الجنائز، باب الكفن في القميص الذي يكف أو لا يكف، وفي تفسير سورة التوبة، باب ﴿استغفر لهم أو لا تستغفر لهم﴾، وباب ﴿ولا تصل على أحد منهم مات أبدًا﴾، وفي اللباس، باب لبس القميص، ومسلم رقم (٢٤٠٠) في فضائل الصحابة، باب فضائل عمر، ورقم (٢٧٧٤) في صفات المنافقين وأحكامهم، والنسائي ٤ / ٦٧ و٦٨ في الجنائز، باب الصلاة على المنافقين. وقد توسع الحافظ في \" الفتح \" ٨ /٢٥٥، ٢٥٧ في الكلام على هذا الحديث فانظره فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٢/١٨) (٤٦٨٠) . و«البخاري» (٢/٩٦) قال: حدثنا مسدد. وفي (٧/١٨٥) قال: حدثنا صدقة. و«مسلم» (٧/١١٦) و(٨/١٢٠) قال: حدثنا محمد بن المثنى، وعبيد الله بن سعيد، و«ابن ماجة» (١٥٢٣) قال: حدثنا أبو بشر، بكر بن خلف. و«الترمذي» (٣٠٩٨) قال: حدثنا محمد ابن بشار. و«النسائى» (٤/٣٦) قال: أخبرنا عمرو بن علي. ثمانيتهم-أحمد بن حنبل، ومسدد، وصدقة ابن الفضل، ومحمد بن المثنى، وعبيد الله بن سعيد، وبكر بن خلف، ومحمد بن بشار، وعمرو بن علي- عن يحيى بن سعيد القطان.\n٢-وأخرجه البخاري (٦/٨٥) قال: حدثنا عبيد بن إسماعيل. و«مسلم» (٧/١١٦) و(٨/١٢٠) قال: حدثنا أبو بكر بن أبي شيبة. كلاهما -عبيد بن إسماعيل، وأبو بكر بن أبي شيبة- عن أبي أسامة.\n٣-وأخرجه البخاري (٦/٨٦) قال: حدثني إبراهيم بن المنذر، قال: حدثنا أنس بن عياض.\nثلاثتهم - يحيى بن سعيد القطان، وأبو أسامة، وأنس بن عياض- عن عبيد الله، قال: حدثني نافع، فذكره.\n* في رواية صدقة بن الفضل، ومحمد بن المثنى، وعبيد الله بن سعيد، وعمرو بن علي، عن يحيى بن سعيد، زادوا: «فترك الصلاة عليهم» .","vol":"2","page":167},{"text":"٦٥٩ - (خ ت س - عمر بن الخطاب - ﵁-): قال: لمَّا مَاتَ عبدُ اللهِ بن أُبيِّ بن سَلول (١) ودُعيَ له رسولُ الله ﷺ لِيُصليَ عليه، فلما قامَ رسول الله ﷺ وَثَبْتُ إِليه، فقلتُ: يا رسولَ الله، أَتُصلِّي على ابن أُبَيٍّ وقد قال يوم كذا وكذا: كذا وكذا؟ ! أُعَدِّدُ عليه قولَهُ، فتبسَّمَ رسولُ اللهِ ﷺ، وقال: أَخِّرْ عَني يا عُمَرُ، فلما أَكْثَرْتُ عليه، قال: أما إني خُيِّرْتُ، فاخترتُ، لو أَعلمُ أَني إن زدتُ على السبعين يُغْفرْ له، لَزِدْتُ عليها، ⦗١٧٠⦘ قال: فصلىَّ عليه رسول الله ﷺ، ثم انْصرَفَ، فلم يَمكُثْ إِلا يسيرًا حتى نزلت الآيتان من براءة ﴿ولا تُصَلِّ على أحدٍ منهم ماتَ أَبدًا ولا تقم على قبره إِنهم كفروا بالله ورسوله وماتوا وهم فاسقون﴾ قال: فعجبتُ بعدُ من جُرْأَتي على رسول الله ﷺ يومئذٍ، والله ورسولُهُ أعلم (٢) . أخرجه البخاري، والترمذي، والنسائي.\nوزاد الترمذي: فما صلى رسول الله ﷺ بعده على منافق، ولا قام على قبره، حتى قَبضَهُ اللهُ (٣) .\n_________\n(١) سلول: بفتح المهملة وضم اللام وسكون الواو بعدها لام - هو اسم امرأة، وهي والدة عبد الله، وأبوه: أبي، وهي خزاعية، وأما هو فمن الخزرج إحدى قبيلتي الأنصار.\n(٢) ظاهره: أنه قول عمر، ويحتمل أن يكون من قول ابن عباس ﵄. قاله الحافظ.\n(٣) البخاري ٣ / ١٨١ في الجنائز، باب ما يكره من الصلاة على المنافقين، وفي تفسير سورة براءة، باب ﴿استغفر لهم أو لا تستغفر لهم﴾، والترمذي رقم (٣٠٩٦) في التفسير، باب ومن سورة براءة، والنسائي ٤ / ٦٨ في الجنائز، باب الصلاة على المنافقين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٦) (٩٥) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. و«عبد بن حميد» (١٩) قال: حدثني يعقوب بن إبراهيم، عن أبيه، عن محمد بن إسحاق. و«البخاري» (٢/١٢١) وفي (٦/٨٥) قال: حدثني يحيى بن بكير، قال: حدثني الليث، عن عقيل. و«الترمذي» (٣٠٩٧) قال: حدثنا عبد بن حميد، قال: حدثنا يعقوب بن إبراهيم بن سعد، عن أبيه، عن محمد بن إسحاق. و«النسائي» (٤/٦٧) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا حجين بن المثنى، قال: حدثنا الليث، عن عقيل. وفي الكبرى (تحفة الأشراف) (٨/١٠٥٠٩) عن محمد بن عبد الله بن عمار ومحمد ابن رافع، عن حجين، عن الليث عن عقيل.\nكلاهما -ابن إسحاق، وعقيل- عن الزهري، عن عبيد الله بن عبد الله بن عتبة، عن عبد الله بن عباس، فذكره.","vol":"2","page":169},{"text":"٦٦٠ - (ت د) - أبو هريرة﵁-: قال: نزلت هذه الآية في أَهل قُباءَ ﴿فيه رجالٌ يُحبُّونَ أَن يَتطَهروا والله يُحبُّ المُطَّهِّرين﴾ [التوبة: ١٠٨] قال: كانوا يَسْتَنجُونَ بالماء، فنزلت هذه الآية فيهم. أَخرجه الترمذي وأَبو داود (١) .\n_________\n(١) الترمذي رقم (٣٠٩٩) في التفسير، باب ومن سورة براءة، وأبو داود رقم (٤٤) في الطهارة، باب الاستنجاء بالماء، وضعفه الحافظ في \" التلخيص\" ١ / ١١٢ وقال: وروى أحمد وابن خزيمة والطبراني والحاكم عن عويم بن ساعدة نحوه، وأخرجه الحاكم من طريق مجاهد عن ابن عباس، لما نزلت الآية بعث النبي ﷺ إلى عويم بن ساعدة، فقال: ما هذا الطهور الذي أثنى الله عليكم به؟ قال: ما خرج منا رجل ولا امرأة من الغائط إلا غسل دبره، فقال ﵇: هو هذا، وأخرج ⦗١٧١⦘ بنحوه ابن ماجة رقم (٣٥٥) في الطهارة، باب الاستنجاء بالماء من حديث عتبة بن أبي حكيم، عن طلحة بن نافع، قال: حدثني أبو أيوب الأنصاري وجابر بن عبد الله وأنس بن مالك، قال الحافظ الزيلعي في \" نصب الراية \" ١ / ٢١٩: وسنده حسن، وعتبة بن أبي حكيم فيه مقال، قال أبو حاتم: صالح الحديث، وقال ابن عدي: أرجو أنه لا بأس به، وضعفه النسائي، وعن ابن معين فيه روايتان، وأخرجه الحاكم في \" المستدرك \" ٢ / ٢٣٤ وصححه. ورواه أحمد ٦ / ٦ وابن أبي شيبة من حديث محمد بن عبد الله بن سلام، وحكى أبو نعيم في \" معرفة الصحابة \" الخلاف فيه على شهر بن حوشب، ورواه الطبراني من حديث أبي أمامة. نقول: وهذه شواهد يشد بعضها بعضًا، فيقوى الحديث بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٩) (٧٧١) قاك: حدثنا يحيى بن آدم، وفي (١/١٣٠) (١٠٨٥) قال: حدثنا وكيع. وحدثنا عبد الرحمن. و«الترمذي» (٣١٠١) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، و«النسائي» (٤/٩١) قال: أخبرنا إسحاق بن منصور، قال: حدثنا عدالرحمن.\nثلاثتهم يحيى بن آدم، ووكيع، وعبد الرحمن بن مهدي عن سفيان الثوري، عن أبي إسحاق، عن أبي الخليل، فذكره.","vol":"2","page":170},{"text":"٦٦١ - (ت س) - علي بن أَبي طالب -﵁ -:قال: سمعت رَجُلًا يستغْفِرُ لأبوْيهِ وهما مشركانِ، فقلتُ له: أَتستغْفِرُ لأبويك وهما مشركان؟ فقال: استغفرَ إِبراهيمُ لأَبيه وهو مشرك، فذكرتُ ذلك لرسول الله ﷺ، فنزلت ﴿ما كان لِلنَّبِيِّ والَّذِين آمنُوا أنْ يَسْتَغْفِرُوا لِلْمُشْرِكينَ﴾ [التوبة: ١١٣] أخرجه النسائي والترمذي (١) .\n_________\n(١) الترمذي رقم (٣١٠٠) في التفسير، باب ومن سورة براءة، والنسائي ٤ / ٩١ في الجنائز، باب النهي عن الاستغفار للمشركين.\nوقال الترمذي: حديث حسن، وفي الباب عن سعيد بن المسيب عن أبيه. اهـ.\nوحديث سعيد بن المسيب عن أبيه أخرجه أحمد ٥ / ٤٣٣ والبخاري ٣ / ١٧٦، ١٧٧ و٨ / ٢٥٨ و٣٨٩، ومسلم رقم (٢٤) في الإيمان \" أنه لما حضرت أبا طالب الوفاة جاءه رسول الله ﷺ، فوجد عنده أبا جهل وعبد الله بن أبي أمية بن المغيرة، فقال رسول الله ﷺ لأبي طالب: أي عم، قل: \" لا إله إلا الله \" أحاج لك بها عند الله، فقال أبو جهل وعبد الله بن أبي أمية: يا أبا طالب، أترغب عن ملة عبد المطلب؟ فقال النبي ﷺ: لأستغفرن لك ما لم أنه عنك، فنزلت ﴿ما كان للنبي والذين آمنوا أن يستغفروا للمشركين ولو كانوا أولي قربى من بعد ما تبين لهم أنهم أصحاب الجحيم﴾ . اهـ.","vol":"2","page":171},{"text":"٦٦٢ - (خ م ت د س) ابن شهاب الزهري﵀ -: قال: أخْبَرَني ⦗١٧٢⦘ عبد الرحمن بنُ عبد الله بن كعب بن مالِكٍ: أنَّ عبدَ الله بن كَعْبٍ، كان قائدَ كعبٍ من بنيه حين عَمِيَ - قال: وكان أعلمَ قومه وأوعاُهم لأحاديث رسول الله ﷺ - قال: سمعتُ كعبَ بنَ مالكٍ يُحدِّثُ حديثَهُ حين تَخَلَّفَ عن رسولِ الله ﷺ في غَزْوةِ تَبُوكَ، قال كعبٌ: لم أتخلَّفُ عن رسول الله ﷺ في غزوة غزاها قَطُّ إِلا في غزوة تبوك، غير أنِّي تخلَّفتُ في غزوة بَدْرٍ، ولم يُعاتِبْ أحدًا تَخلَّفَ عنها، إِنما خرجَ رسول الله ﷺ والمسلمون يريدون عِيرَ قُرَيْشِ، حتى جَمَع الله بينهم وبين عَدُوِّهمْ على غير ميعادٍ، ولقد شهدتُ مع رسول الله ﷺ ليلة العَقَبة (١)، حين تواثَقْنَا (٢) على الإِسلام، وما أُحِبُّ أَنَّ لي بها (٣) مَشْهَدَ بَدْرٍ وإن كانت بدرٌ أذْكَرَ في الناس منها، وكان مِنْ خَبَري حين تخَلَّفْتُ عن رسول الله ﷺ في غزوة تبوك، أنِّي لم أكُنْ قَطُّ أقوَى، ولا أيْسرَ منِّي حين تَخَلَّفْتُ عن رسولِ الله ﷺ في تلك الغزوةِ، واللهِ ما جمعتُ قَبْلَها راحلتين قَطُّ، حتى جَمَعْتُهُما في تلك الغزوة، ولم يكن رسول الله ﷺ يريد غزوة إلا ورَّى بغيرها، حتى كانت تلك الغزوة فغزاها رسولُ الله ⦗١٧٣⦘ ﷺ في حَرٍّ شَديدٍ، واستقْبَلَ سفرًا بعيدًا ومفازًا، واستقبل عَدُوًّا كثيرًا فَجَلَّى للمسلمين أمرهم ليتأهَّبوا أُهْبَةَ (٤) غزوهم، وأخبرهم بوجْهِهم الذي يريدُ، والمسلمون مع رسول الله ﷺ كثير (٥) لا يجمعهم كتابُ حافظٍ - يريد بذلك الديوانَ (٦) - قال كعبٌ: فقلَّ رجل يريد أن يَتَغَيَّبَ، إلا ظَنَّ أنَّ ذلك سَيَخْفى ما لم ينزل فيه وحيٌ من الله ﷿، وغزا رسول الله ﷺ تلك الغزوة حين طابت الثمارُ والظِّلالُ، فأنا إِليها أصعَرُ، فتهجر (٧) رسول الله ﷺ والمسلمون معه، وطَفِقْتُ أغْدُو لِكَيْ أَتَجَهَّزَ معهم، فأرجعُ ولم أَقضِ شيئًا، وأقول في نفسي: أَنا قادرٌ على ذلك إِذا أردتُ، فلم يزل ذلك يتمادَى بي، حتى استمرَّ بالناس الجِدُّ، فأَصبح رسول الله ﷺ غادِيًا، والمسلمون معه، ولم أقضِ من جَهازي شيئًا، ثم غدوتُ فرجعتُ، ولم أقض شيئًا، فلم يزل ذلك يتمادى [بي] حتى أسرعوا، وتفارطَ الغزوُ، فَهَمَمْتُ أَنْ أَرْتَحِلَ فأُدْرِكَهُمْ، فيا ليتني فَعَلْتُ، ثم لم يُقدَّر ذلك لي، فَطَفِقْتُ إِذا خرجت في الناس - بعد خروج رسول الله ﷺ يَحْزُنُني أني لا أرى لي أُسْوَة، إِلا رجلًا مغموصًا عليه في النِّفاق، أَو ⦗١٧٤⦘ رجلًا ممن عذَرَ اللهُ من الضعفاء، ولم يذكرني رسول الله ﷺ حتى بلغَ تبوكًا (٨) فقال وهو جالس في القوم بتبوك: «ما فعل كعبُ بن مالك؟»، فقال رجل من بني سَلِمَةَ: يا رسول الله، حَبَسَهُ بُرْدَاهُ، والنَّظَرُ في عِطْفَيْهِ، فقال له معاذ بن جَبَل: بِئْسَ ما قُلْتَ (٩)، والله يا رسول الله، ما علمنا عليه إِلا خيرًا، فسكتَ رسولُ الله ﷺ، فبينا هو على ذلك رأى رجُلًا مُبَيِّضًا (١٠) يَزُول به السَّرابُ، فقال رسول الله ﷺ: «كُنْ أَبا خَيثَمَة (١١)»، فإِذا هُوَ أبو خَيثمةَ الأنصاريُّ، وهو الذي تصدَّق بصاعِ التمرِ حين لمزَه المنافقون، قال كعبٌ: فلما بلغني أَن رسولَ الله ﷺ قد توَجَّه قافِلًا من تبوك، حضرني بَثِّي، فطفقتُ أَتذكَّرُ الكذبَ، وأَقول: بم أَخرجُ من سَخَطِهِ غدًا؟ وأستعينُ على ذلك ⦗١٧٥⦘ بكلِّ ذي رأيٍ من أَهلي، فلما قيل: إِنَّ رسولَ الله ﷺ قد أَظَلَّ قادمًا، زاحَ عنِّي الباطِلُ، حتى عرفتُ أني لن أَنجوَ منه بشيءٍ أبدًا، فأجمعْتُ صِدْقَهُ (١٢)، وَصَبَّحَ رسولُ الله ﷺ قادمًا، وكان إِذا قَدِمَ من سفرٍ بدأ بالمسجد، فركع فيه ركعتين، ثم جلس للناسِ، فلَمَّا فَعل ذلك جاءهُ المُخَلَّفُونَ، فطَفِقُوا يعتذرون إِليه، ويحلفون له، وكانوا بِضعة وثمانين رجُلًا، فقَبِلَ منهم عَلانيتَهم، وبايَعهم، واستغفر لهم، ووَكَل سرائرهم إِلى الله، حتى جئتُ، فلمَّا سلَّمتُ تَبَسَّمَ تَبَسُّم المُغْضَبِ، ثم قال: «تعالَ»، فجئتُ أَمْشي، حتى جَلَسْتُ بين يديْهِ، فقال لي: «ما خَلَّفَكَ؟ ألم تكن قدِ ابتعتَ ظَهرَكَ؟» قلتُ: يا رسول الله، إِنِّي - واللهِ- لو جلستُ عند غيرك من أهل الدنيا، لرأيتُ أَنِّي سأخرُجُ من سَخَطِهِ بِعُذْرٍ، لقد أُعطِيتُ جَدَلًا، ولكني -والله- لقد علمتُ لَئنْ حَدَّثْتُك اليومَ حَديثَ كذِبٍ ترضى به عني، ليوشكنَّ اللهُ أن يُسخِطَكَ عليَّ، ولئَن حَدَّثتُكَ حديثَ صِدقٍ تَجِدُ عليَّ فيه، إِني لأرجو فيه عُقْبى الله ﷿ - وفي رواية: عفو الله -[والله] ما كان لي من عُذْرٍ، والله ما كنتُ قَطُّ أَقْوَى ولا أيْسرَ منِّي حين تَخَلَّفْتُ عنك، قال: فقال رسول الله ﷺ: «أَمَّا هَذا فقد صدق، فَقُمْ حتى يَقْضيَ اللهُ فيك»، فقمتُ، وثارَ رجالٌ من بني سَلِمةَ، فاتَّبعوني، فقالوا لي: واللهِ ما علمناكَ أَذنبتَ ذنبًا قَبلَ هذا، لقد عَجَزتَ في أن لا تكونَ اعتَذَرْتَ ⦗١٧٦⦘ إِلى رسول الله ﷺ بما اعتذَرَ إِليه المُخَلَّفون، فقد كان كافِيَكَ (١٣) ذَنْبَكَ استغفارُ رسولِ الله ﷺ لك، قال: فَوَ الله ما زالوا يُؤنِّبُونَني حتى أردتُ أَنْ أرجعَ إِلى رسول الله ﷺ، فأُكَذِّبُ نَفسي، قال: ثم قُلتُ لهم: هل لَقِي هذا مَعي من أحَدٍ؟ قالوا: نعم، لَقِيهُ مَعَكَ رَجُلانِ، قالا مِثلَ ما قُلتَ، وقيل لهما مثلَ ما قِيلَ لكَ، قال: قلتُ: مَن هما؟ قالوا: مُرارةُ بن الرَّبيع العامِريُّ (١٤)، وهِلالُ ابنُ أُمَيَّة الواقِفيُّ (١٥)، قال: فذكروا لي رجُلين صالحَيْنِ قد شَهِدا بَدرًا، ففيهما أُسْوَةٌ، قال: فمضيتُ حين ذكروهما لي، قال: ونهى رسولُ الله ﷺ عن كلامنا أَيُّها الثلاثةُ (١٦) من بينِ من تَخَلَّفَ عنه، قال: فَاجْتَنَبَنَا ⦗١٧٧⦘ الناسُ - أو قال: تغيَّرُوا لنا - حتى تنكَّرَتْ ليَ في نفسي الأرضُ، فما هي بالأرض التي أعرف، فلبِثْنَا على ذلك خمسين ليلة، فأمَّا صاحِبايَ فاستكانا، وقَعَدَا في بيوتهما يَبكيان، وأَما أَنا فكنتُ أَشَبَّ القومِ وأَجلَدَهُمْ، فكنتُ أخرُجُ، فأَشهَدُ الصلاةَ، وأطوفُ في الأسواق، فلا يكلِّمُني أحدٌ، وآتِي رسولَ الله ﷺ، فَأُسَلِّمُ عليه - وهو في مجلِسِهِ - بعدَ الصلاةِ، فأقولُ في نفسي: هل حرَّكَ شَفَتَيْهِ بِردِّ السلام، أمْ لا؟ ثُمَّ أُصَلِّي قريبًا منه، وأُسَارِقُهُ النَّظَرَ، فإِذا أَقْبَلْتُ على صَلاتِي نَظَرَ إِليَّ، وإِذا الْتَفَتُّ نحوه أَعْرَضَ عنّي، حتى إِذا طَالَ عليَّ ذلكَ مِن جَفْوَةِ المُسلمينَ، مَشَيْتُ حتَّى تَسَوَّرْتُ جِدارَ حائِطِ أَبي قتادة - وهو ابنُ عَمِّي، وأحَبُّ النَّاس إِليَّ - فسلَّمْتُ عليه، فو اللهِ ما رَدَّ عليَّ السلام، فقُلْتُ له: يا أَبَا قتادة، أَنشُدُكَ بالله، هل تَعْلَمَنَّ أَنِّي أُحِبُّ اللهَ ورَسولَه؟ قال: فسكتَ، فعُدتُ فناشَدْتُهُ، فسكتَ، فعدتُ فناشدْتُهُ، فقال: اللهُ ورسولُهُ أعلم (١٧)، ففاضت عَيْنَايَ، وتوَّليتُ حتى تَسوَّرتُ الجدارَ، فبينا أَنا أَمْشي في سُوقِ المدينة، إِذا نَبَطِيٌّ من نَبَطِ أَهل الشام (١٨)، مِمَّنْ قَدِمَ بِطعامٍ يبيعه بالمدينةِ، يقول: مَنْ يَدَلُّ على كعبِ بنِ مالكٍ؟ قال: فَطَفِقَ النَّاسُ يُشيرونَ له إِليَّ، حتى جاءني، فدفعَ إِليَّ كتابًا من ملك غسانَ، وكنتُ كاتبًا، فقرأتُهُ، فإِذا فيه: ⦗١٧٨⦘ أَما بعد، فإِنَّهُ قد بلغنا أن صاحبك قد جَفاك، ولم يجعلك اللهُ بدارِ هوانٍ، ولا مَضيَعةٍ، فالْحَقْ بنا نُوَاسِكَ (١٩)، قال: فقلتُ حين قرأتُها (٢٠): وهذه أَيضًا من البلاءِ، فَتَيَمَّمْتُ بها التَّنُّورَ، فسَجَرْتُها، حتى إِذا مَضتْ أَربعون من الخمسين، واسْتَلْبَثَ الوَحْيُ، فَإِذا رسولُ رسولِ اللهِ ﷺ يأتيني، فقال: «إِنَّ رسولَ الله ﷺ يأمْرُكَ أَنْ تَعْتَزِلَ امرأَتكَ»، قال: فقلتُ: أُطَلِّقُها، أمْ ماذا أفعلُ؟ قال: «لا، بل اعتَزِلها فلا تقرَبَنَّها»، قال: وأَرسل إِلى صَاحِبيَّ بمثل ذلك، قال: فقلتُ لامرأتي: الْحَقِي بأَهلِك، فكوني عندهم حتى يَقْضِيَ اللهُ في هذا الأمرِ، قال: فجاءَتْ امرأةُ هلال بنِ أُميةَ رسولَ الله ﷺ، فقالت: يا رسول الله إِنَّ هِلالَ بن أُمَيَّةَ شيخٌ ضائِعٌ، ليس له خادمٌ، فهل تكرهُ أَن أَخْدُمَه؟ قال: «لا، ولكن لا يَقْرَبنَّكِ»، فقالت: إِنَّهُ واللهِ ما به حَرَكةٌ إِلى شيءٍ، ووَاللهِ ما زال يبكي، منذُ كان من أَمرِهِ ما كان إِلى يومه هذا، قال: فقال لي بعْضُ أَهلي: لو اسْتَأْذَنتَ رسولَ الله ﷺ في امرأَتِكَ، فقد أذِنَ لامْرَأةِ هلالِ بن أُمَيَّةَ أنْ تَخْدُمَه؟ قال: فقلتُ: لا أَسْتَأْذِن فيها رسولَ الله ﷺ، وما يُدْريني ما يقولُ رسول اللهِ ﷺ إِذا استأذْنتُهُ فيها، وأنا رجلٌ شابٌّ؟ قال: فَلبِثْتُ بذلك عَشْرَ ليالٍ، فكَمُل لنا خمسونَ ليلة من حين نُهي عن كلامنا، قال: ⦗١٧٩⦘ ثم صليتُ صلاةَ الفجر صَبَاحَ خمسين ليلة، على ظَهْرِ بيتٍ من بُيُوتنا، فَبَيْنما أنا جالسٌ على الحالِ التي ذكرَ اللهُ ﷿ منَّا: قد ضاقَتْ عَليَّ نَفْسي، وضاقَتْ عليَّ الأرضُ بما رَحُبَتْ، سمعتُ صوتَ صارخٍ أَوْفَى على سَلْعٍ (٢١) يقول بأعلى صوتِهِ: يا كَعْبَ بنَ مالِكٍ، أَبْشِرْ، قال: فَخَرَرْتُ ساجدًا، وعلمتُ أَنْ قد جاءَ فَرَجٌ، قال: وآذَنَ رسولُ الله ﷺ بتوبَةِ اللهِ علينا حين صلَّى صلاةَ الفجر، فذهب النَّاسُ يُبَشِّرُونَنا، فذهبَ قِبَلَ صاحِبيَّ مُبَشِّرون، وركَضَ رَجلٌ إِليَّ فرسًا، وسعَى ساعٍ من أَسْلَمَ قِبَلي، وأوْفَى على الجبل، وكانَ الصوتُ أَسرعَ من الفرسِ، فلما جاءني الذي سمعتُ صوتَهُ يُبَشِّرُني، نَزَعتُ له ثَوْبَيَّ، فَكَسَوْتُهُما إِيَّاهُ بِبِشَارَتِهِ، والله ما أَمْلِكُ غيرَهُما يومئذٍ، واستَعَرْتُ ثوبين فلَبِسْتُهُما، وانْطَلَقْتُ أَتَأمَّمُ رسولَ الله ﷺ، يَتَلَقَّاني النَّاسُ فَوْجًا فَوْجًا، يُهَنِّؤوني بالتَّوْبةِ، ويقولون: لِتَهْنِئْكَ توبةُ الله عليك، حتَّى دخلتُ المسجد، فإِذا رسولُ الله ﷺ حَوْلَهُ النَّاسُ، فقام طَلْحَةُ بنُ عُبيْدِ اللهِ (٢٢) يُهَرْوِلُ، حتى صافَحَني وهَنَّأَنِي، والله ما قام رجلٌ من المهاجرين غيرُهُ، قال: فكان كعبٌ لا يَنْسَاها لِطَلْحةَ، قال كعبٌ: فلما سلَّمتُ على رسول الله ﷺ قال- وهو يَبْرُقُ وجْهُهُ من السرور -: «أَبْشِر بِخَيْرِ يومٍ مرَّ عليك منذُ وَلَدتْكَ أُمُّكَ» ⦗١٨٠⦘، قال: فقلتُ: أمِن عندِكَ يا رسولَ اللهِ، أَم من عنْدِ الله؟ فقال: «بلْ مِن عِنْدِ اللهِ»، وكان رسولُ الله ﷺ إِذا سُرَّ اسْتَنَارَ وجهُهُ، حتى كأنَّ وَجْهَهُ قِطْعَةُ قَمرٍ، قال: وكُنَّا نَعْرِفُ ذلك، قال: فلمَّا جلستُ بين يديه، قلتُ: يا رسولَ الله، إِنَّ من تَوْبَتي أَنْ أَنْخَلِعَ مِنْ مالي صَدَقَة إِلى الله وإِلى رسول الله، فقال رسولُ الله ﷺ: «أَمْسِكْ بعْضَ مَالِكَ، فهو خيرٌ لك»، قال: فقلتُ: فإني أُمْسِكُ سَهْمي الذي بِخَيْبَرَ، قال: وقلت: يا رسول الله، إِن الله إِنَّمَا أَنجاني بالصِّدق، وإِن من توبتي أَن لا أُحَدِّثُ إِلا صِدْقًا ما بَقِيتُ، قال: فوالله ما علمتُ أَحدًا من المسلمين أَبْلاهُ الله في صِدق الحديث منذُ ذكرْتُ ذلك لرسول الله ﷺ أَحْسَنَ مما أبلاني الله (٢٣)، وَوَاللهِ ما تَعَمَّدْتُ كَذْبَة مُنْذُ قلت ذلك لِرَسُولِ الله ﷺ إِلى يومي هذا، وإِني لأرْجو أن يَحْفَظَنِيَ اللهُ فيما بَقِيَ، قال: فأنزل الله ﷿: ﴿لَقَد تابَ اللهُ على النبيِّ والمُهَاجرينَ والأَنصارِ الذينَ اتَّبَعُوهُ فِي ساعَةِ العُسْرَةِ مِن بعدِ ما كَادَ يَزِيغُ قُلوبُ فريق منهم ثم تابَ عليهم إِنَّهُ بهم رؤوفٌ رَحيمٌ. وعلى الثلاثة الذين خُلِّفُوا حتى إِذَا ضَاقَتْ عليهمُ الأرضُ بِمَا رَحُبَتْ وضاقَتْ عليهم أَنفُسُهُم وظنُّوا أَنْ لا مَلْجَأَ مِنَ اللهِ إِلا إِليه ثم تابَ عليهم ليتوبوا إِنَّ اللهَ هو التَّوابُ الرحيم. يا أيُّها الذين آمنوا اتقوا اللهَ وكونوا مع الصادقين﴾ [التوبة: ١١٧ - ١١٩]، قال كعبٌ: واللهِ ما أَنعمَ اللهُ عليَّ ⦗١٨١⦘ من نِعْمَةٍ قَطُّ - بعدَ إِذْ هداني للإِسلام - أعْظَمَ في نفسي من صِدْقِي رسولَ الله ﷺ: أَنْ لا أكونَ (٢٤) كَذَبْتُهُ فأهْلِكَ كما هَلَكَ الذين كَذَبُوا، إِنَّ اللهَ قال للذينَ كَذَبوا حين أَنْزَلَ الوْحيَ شَرَّ ما قال لأَحَدٍ، فقال الله: ﴿سَيَحْلِفُونَ باللهِ لكم إِذا انقَلَبْتُم إِليهم لِتُعْرِضُوا عنهم فأَعْرِضُوا عنهم إِنَّهُم رِجْسٌ ومأْواهم جهنَّمُ جزاءً بِمَا كانوا يكسبون. يحلفون لكم لتَرْضَوْا عنهم فإِن تَرْضَوْا عنهم فَإِنَّ اللهَ لا يَرضَى عن القومِ الفاسقين﴾ [التوبة: ٩٥ - ٩٦]، قال كعب: كُنَّا خُلِّفْنا - أَيُّها الثلاثةَ - عن أمْرِ أُولئِكَ الذين قَبِلَ منهم رسولُ الله ﷺ حين حَلفُوا له، فبايَعَهُم واستغفر لهم، وأَرجأ رسولُ الله ﷺ أمْرَنا، حتى قَضَى اللهُ تعالى فيه بذلك، قال اللهُ ﷿: ﴿وَعلى الثلاثةِ الذين خُلِّفُوا﴾ [التوبة: ١١٨]، وليس الذي ذُكِرَ مما خُلِّفْنا عن الغَزْو، وإِنَّمَا هو تَخْلِيفه إِيَّانا، وإِرجاؤه أَمْرَنا عَمَّن حَلَفَ له، واعتذر إِليه فَقَبِلَ منه.\nوفي رواية: ونهى النبيُّ ﷺ عن كلامي وكلام صاحبَيَّ، ولم يَنْهَ عن كلامِ أَحدٍ من المتخلِّفين غيرِنا، فاجْتَنَبَ الناسُ كلامَنَا، فَلَبِثْتُ كذلك، حتى طال عليَّ الأمْرُ، وما من شيءٍ أَهَمُّ إِليَّ مِنْ أَنْ أَمُوتَ، فلا يُصَلِّي عليَّ النبيُّ ﷺ أو يموتَ رسولُ الله ﷺ، فأَكون من النَّاسِ بتلكَ المنزلَةِ، فلا يكلِّمني أَحَدٌ ⦗١٨٢⦘ منهم، ولا يُسَلِّمُ عليَّ، ولا يُصَلِّي عليَّ، قال: فأَنزل الله تَوْبَتنا على نبيِّهِ ﷺ، حين بقي الثلثُ الأَخيرُ من الليل، ورسولُ الله ﷺ عند أُمِّ سَلَمَةَ، وكانتْ أُمُّ سَلَمَةَ مُحْسِنَة في شأني مَعْنيَّة (٢٥) بأمري، فقال رسولُ الله ﷺ: «يا أُمَّ سَلَمَةَ، تِيبَ على كَعْبٍ»، قالت: أَفلا أُرْسِلُ إِليه فأُبَشِّرُهُ؟ قال: إِذًا يَحْطِمُكُمُ الناسُ، فيمنعونكم النوْمَ سائرَ الليْلِ، حتى إِذا صَلَّى رسولُ الله ﷺ صلاةَ الفجر، آذَنَ رسولُ الله ﷺ بتوبةِ الله علينا.\nوفي رواية: أَنَّ النبيَّ ﷺ خرجَ يومَ الخميس في غزوة تبوك، وكان يحبُّ أن يخرجَ يومَ الخميس. وفي رواية طَرَفٌ من هذا الحديث، وفيها زيادة معنى: أَنَّ رسولَ الله ﷺ كان لا يَقْدَمُ من سَفَرٍ إِلا نهارًا في الضُّحَى، فإِذا قَدِمَ بدأَ بالمسجد فصلى فيه ركعتين، ثم جلس فيه. هذه روايات البخاري ومسلم (٢٦) . ⦗١٨٣⦘ وأَخرج الترمذي طَرَفًا من أوَّلِهِ قليلًا: ثم قال ... وذكر الحديث بطوله، ولم يذكر لفظه ... ثم أَعادَ ذِكْر دُخُولِ كعبٍ على النبيِّ ﷺ في المسجد، بعد نزول القرآن في شأنه ... إِلى آخر الحديث.\nوأَخرجه أبو داود مُجْمَلًا، وهذا لفظُهُ: أَنَّ عبد الله بن كعبٍ - وكان قائدَ كعبٍ من بَنيه حين عَمِيَ - قال: سمعتُ كعبَ بن مالك - وذكر ابنُ السَّرحِ قِصَّةَ تَخَلُّفِهِ عن رسول الله ﷺ في غزوةِ تبوك - قال: ونهى رسولُ الله ﷺ المسلمين عن كلامنا أيُّهَا الثلاثةُ، حتى إِذا طالَ عليَّ تَسَوَّرْتُ جِدَارَ حائط أبي قتادة - وهو ابنُ عَمي- فسلَّمتُ عليه، فو الله ما ردَّ عليَّ السلامَ - ثم ساق خبر تنزيل تَوْبته، هذا لفظ أبي داود. وأَخرج أيضًا منه فصلًا في كتاب الطلاق، وهذا لفظه: أنَّ عبد اللهِ بن كعب - وكان قائدَ كعب من بَنِيهِ حين عَميَ - قال: سمعتُ كعب بن مالك - وساق قصته في تبوك - قال: حتى إذا مَضَتْ أربعون من الخمسين إذا رسولُ رسولِ الله ﷺ يَأْتِيني، فقال: إنَّ رسولَ اللهِ ﷺ يأْمُركَ أن ⦗١٨٤⦘ تعتزل امرأَتَك، قال: فقلتُ: أُطَلِّقها، أم ماذا أَفْعَلُ؟ قال: لا، بل اْعتَزِْلها فلا تَقْرَبَنَّها، فقلتُ لامرأَتي: الحقي بأهلك، وكوني عندهم حتى يَقْضيَ الله في هذا الأمر.\nوأخرج أيضًا منه فصلًا في كتاب الجهاد، في باب إعطاء البشير، قال: سمعتُ كعبَ بن مالك يقول: كان النبيُّ ﷺ إذا قَدِمَ مّنْ سَفَرٍ بدأَ بالمسجد فركع فيه ركعتين، ثم جلس للناس، - قال أبو داود: وقَصَّ ابنُ السَّرْح الحديثَ - قال: ونهى النبيُّ ﷺ عن كلامنا أَيُّها الثلاثةُ، حتى إذا طالَ علي، تَسَوَّرْتُ جدار حائط أبي قتادة - وهو ابن عَمِّي - فسَّلمتُ عليه، فو الله ما رَدَّ عليَّ السلامَ، ثم صلَّيتُ الصبْح صباحَ خمسين ليلة، على ظَهْر بيتٍ من بيوتنا، سَمعْتُ صارخًا: يا كعبَ بن مالكٍ، أبْشِرْ، فلما جاء الذي سَمِعْتُ صوتهُ يُبشِّرُني نزَعْتُ له ثوبَيَّ، فكَسَوْتُهُما إيِّاهُ، فانطلقتُ، حتى إذا دخلتُ المسجدَ، فإذا رسول الله ﷺ جالسٌ، فقام إليَّ طَلْحَةُ بنُ عبيد الله يُهَرْوِلُ، حتى صافحني وهنَّأني.\nوأخرج أيضًا منه فصلًا آخر في كتاب النذُور، قال: فقلتُ: يا رسول الله، إِنِّي أَنْخَلِعُ من مالي صدَقة إلى الله ﷿، وإلى رسوله، قال رسول الله ﷺ: أَمْسك عليك بعض مالك فهو خَيْرٌ لك، قال: فقلتُ: إني مُمْسِكٌ سَهْمِي الذي بخَيْبَرَ. وفي أخرى له قال: قال كعب للنبي ﷺ أوْ أبُو لُبَابَةَ، أو مَنْ ⦗١٨٥⦘ شاء الله -: إِنَّ من توبتي: أَن أهجُر دارَ قَوْمي التي أصبتُ فيها الذَّنْبَ، وأن أَنْخَلِعَ من مالي كُلِّهِ صدَقة، قال: ويُجْزئُ عنك الثُّلُثُ.\nوأخرج النسائي منه فصلًا، قال: عبدُ اللهِ بنُ كعبٍ: سمعت كعبَ بن مالك يحدِّثُ حديثه، حين تَخلَّفَ عن رسول الله ﷺ في غزْوة تبُوكَ، قال: وصَبَّحَ رسولُ الله ﷺ قادمًا - وكان إذا قَدِمَ من سفرٍ بَدأَ بالمسجد فركعَ فيه ركعتين، ثم جلس للناس - فلما فعل ذلك: جاءهُ المُخلَّفُونَ، فَطَفِقُوا يعتذرون إليه، ويَحلِفُونَ له، وكانوا بِضْعًا وثمانين رجلًا، فقبل رسولُ الله ﷺ عَلانيتَهم، وبايعهم، واسْتَغْفَرَ لهم، وَوَكَلَ سَرائرهم إلى الله تعالى، فجئُت حتى جلستُ بين يديه، فقال: مَا خَلَّفكَ؟ أَلم تكنِ ابْتَعْتَ ظَهْرَكَ؟ قلتُ: يا رسولَ اللهِ، واللهِ لو جلستُ ... وذكر الحديث إلى قوله: قُمْ، حتى يقْضِي اللهُ فيك، فَقُمْتُ فَمضيْتُ.\nوأخرج منه أيضًا: أمْرَه باعتزال امرأته. وأخرج منه فصلًا في كتاب النذور، مثلَ ما أخرجَ أبو داود (٢٧) . ⦗١٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عير) العير: الإبل والحمير تحمل الميرة والتجارة، ونحو ذلك.\n(تواثقنا) التواثق: تفاعل من الميثاق، وهو العهد والحلف.\n(راحلتين) الراحلة: الجمل والناقة القويان على الأسفار والأحمال، والهاء فيه للمبالغة. كداهية (٢٨)، وراوية، وقيل: إنما سميت راحلة، لأنها تُرَحَّل، أي: تحمّل، فهي فاعلة بمعنى مفعولة، كقوله تعالى ﴿في عِيشَةٍ رَاضِيَةٍ﴾ [الحاقة: ٢١] أي: مرضية.\n(ورّى) عن الشيء: إذا أخفاه وذكر غيره.\n(مفازًا) المفاز والمفازة: البرية القفر، سميت بذلك تفاؤلًا بالفوز والنجاة، وقيل: بل هو من قولهم: فوَّز: إذا مات.\n(فجلا) جلا الشيء: إذا كشفه، أي: أظهر للناس مقصده.\n(بوجههم) وجه كل شيء: مستقبله، ووجههم: جهتهم التي يستقبلونها ومقصدهم.\n(أصعر): أميل.\n(فتهجّر) التهجير: معناه: المبادرة إلى الشيء في أول وقته، ويجوز أن ⦗١٨٧⦘ يريد به وقت الهاجرة.\n(استمر الجد) أي تتابع الاجتهاد في السير.\n(يتمادى) التمادي: التطاول والتأخر.\n(تفارط) الغزو: تقدم وتباعد: أي بعد ما بينه وبين النبي ﷺ وأصحابه من المسافة.\n(طفقت) مثل جعلت.\n(أسوة) الأسوة - بكسر الهمزة وضمها-: القدوة.\n(مغموصًا) المغموص: المعيب المشار إليه بالعيب.\n(والنظر في عِطْفيه) يقال: فلان ينظر في عطفيه. إذا كان معجبًا بنفسه.\n(يزول به السراب) زال به السراب يزول: إذا ظهر شخصه خيالًا فيه.\n(لمزه) اللمز: العيب، وقد ذُكر.\n(قافلًا) القافل: الراجع من سفره إلى وطنه.\n(بثي) البث: أشد الحزن، كأنه من شدته يبثه صاحبه: أي يظهره.\n(أظل) الإظلال: الدنو، وأظلك فلان: أي دنا منك، كأنه ألقى عليك ظله.\n(زاح) عني الأمر: زال وذهب. ⦗١٨٨⦘\n(فأجمعت) أجمعت على الشيء: إذا عزمت على فعله.\n(المخلَّفون) جمع مخلَّف، وهم المتأخرون عن الغزو، خلفهم أصحابهم بعدهم فتخلَّفوهم.\n(بضعة) البضع: ما بين الثلاث إلى التسع من العدد. (ووكل سرائرهم) وكلت الشيء إليك: أي رددته إليك، وجعلته إليك. والمراد به: أنه صرف بواطنهم إلى علم الله تعالى.\n(ظهرك) الظهر هنا: عبارة عما يركب.\n(ليوشكن) أوشك يوشك: إذا أسرع.\n(تجد) تجد من الموجدة: الغضب.\n(يؤنبونني) التأنيب: الملامة والتوبيخ.\n(فاستكانا) الاستكانة: الخضوع.\n(تسوَّرت) الجدار: إذا ارتفعت فوقه وعلوته.\n(مَضِيعَة) المضيعة: مفعلة من الضياع: الاطراح والهوان، كذا أصله، فلما كانت عين الكلمة ياء، وهي مكسورة، نقلت حركتها إلى الفاء وسكنت الياء، فصارت بوزن معيشة، والتقدير فيهما سواء، لأنهما من ضاع وعاش.\n(نُواسِك) المواساة: المشاركة والمساهمة في المعاش والرزق ونحو ذلك. ⦗١٨٩⦘\n(فتيممت) التيمم: القصد.\n(استلبث): استفعل، من لبث: إذا قام وأبطأ.\n(رحب) الرحب: السعة.\n(أوفى) على الشيء: إذا أشرف عليه.\n(سَلع): جبل في أرض المدينة.\n(ركض) الركض: ضرب الراكب الفرس برجليه ليسرع في العدو.\n(آذن): أعلم.\n(أتأمم) بمعنى: أتيمم: أي أقصد.\n(فوجًا) الفوج: الجماعة من الناس.\n(يبرق) برق وجهه: إذا لمع وظهر عليه أمارات السرور والفرح.\n(أنخلع) أنخلع من مالي: أي أخرج من جميعه، كما يخلع الإنسان قميصه.\n(ساعة العسرة) سمي جيش تبوك جيش العسرة، لأن رسول الله ﷺ ندب الناس إلى الغزو في شدة الحر، فعسر عليهم. وكان وقت إدراك الثمار.\n(رِجْس) الرجس: النجس.\n(إرجاء) الإرجاء: التأخير. ⦗١٩٠⦘\n(يحطمكم) الناس: أي يطؤونكم ويزدحمون عليكم، وأصل الحطم: الكسر.\n_________\n(١) \" ليلة العقبة \" هي الليلة التي بايع رسول الله ﷺ فيها الأنصار على الإسلام والإيواء والنصر، وذلك قبيل الهجرة، والعقبة هي التي في طرف منى من ناحية مكة، التي تضاف إليها جمرة العقبة، وكانت بيعة العقبة مرتين، كانوا في السنة الأولى: اثني عشر، وفي الثانية: سبعين، كلهم من الأنصار.\n(٢) أي: تعاقدنا وتعاهدنا.\n(٣) أي: بدلها ومقابلها، وذلك لأنها كانت سبب قوة رسول الله ﷺ، وظهور الإسلام، وإعلاء الكلمة.\n(٤) بضم الهمزة وإسكان الهاء - أي: ليستعدوا بما يحتاجون إليه في سفرهم ذلك.\n(٥) وفي رواية لمسلم \" وغزا رسول الله ﷺ بناس كثير يزيدون على عشرة آلاف، ولا يجمعهم ديوان حافظ \".\n(٦) قال النووي: هو بكسر الدال على المشهور، وحكي فتحها. وهو فارسي، وقيل: عربي.\n(٧) في رواية للبخاري ومسلم: فتجهز.\n(٨) قال النووي: \" حتى بلغ تبوكًا \" هكذا هو في أكثر النسخ: تبوكًا بالنصب، وكذا هو في نسخ البخاري، وكأنه صرفها لإرادة الموضع دون البقعة.\n(٩) قال النووي: هذا دليل لرد غيبة المسلم الذي ليس بمنهمك في الباطل، وهو من مهمات الآداب، وحقوق الإسلام.\n(١٠) قال النووي: المبيض بكسر الياء: هو اللابس الأبيض، ويقال: هم المبيضة والمسودة، بالكسر فيهما: أي لابسوا البيض والسود. وقوله يزول به السراب، أي: يتحرك وينهض، والسراب: هو ما يظهر للإنسان في الهواجر في البراري كأنه ماء.\n(١١) قال النووي: قيل: معناه: أنت أبو خيثمة، قال ثعلب: العرب تقول: كن زيدًا، أي: أنت زيد، قال القاضي عياض: والأشبه أن \" كن \" هنا للتحقيق والوجود، أي: يوجد هذا الشخص أبا خيثمة حقيقة، وهذا الذي قاله القاضي هو الصواب، وهو معنى قول صاحب التحرير، تقديره: اللهم اجعله أبا خيثمة، وليس في الصحابة من يكنى أبا خيثمة إلا اثنان. أحدهما: هذا. والثاني: عبد الرحمن بن أبي سبرة الجعفي.\n(١٢) قال النووي: أي: عزمت عليه، يقال: أجمع أمره وعلى أمره وعزم عليه بمعنى.\n(١٣) بنصب الياء من \" كافيك \" خبر كان، واسمها \" استغفار \" و\" ذنبك \" منصوب بإسقاط الخافض، قاله الزركشي.\n(١٤) قال النووي: مرارة بن الربيع العامري، هكذا هو في جميع نسخ مسلم \" العامري \" وأنكره العلماء، وقالوا: هو غلط، إنما صوابه العمري - بفتح العين وإسكان الميم - من بني عمرو بن عوف، وكذا ذكره البخاري، وكذا نسبه محمد بن إسحاق، وابن عبد البر وغيرهما من الأئمة، قال القاضي: هذا هو الصواب، وان كان القابسي قد قال، لا أعرفه إلا العامري، فالذي ذكره الجمهور أصح.\nوأما قوله: مرارة بن الربيع، فهو رواية البخاري، ووقع في نسخ مسلم، وكذا نقله القاضي عن نسخ مسلم: مرارة بن ربيعة، قال ابن عبد البر: يقال بالوجهين، و\" مرارة \" بضم الميم وتخفيف الراء المكررة.\n(١٥) قال النووي: هو بقاف ثم فاء، منسوب إلى بني واقف، بطن من الأنصار، وهو هلال بن أمية بن عامر بن كعب بن واقف، واسم واقف: مالك بن امرئ القيس بن مالك بن أوس الأنصاري.\n(١٦) قال النووي: بالرفع، وموضعه نصب على الاختصاص، قال سيبويه نقلًا عن العرب: \" اللهم اغفر لنا أيتها العصابة \" وهذا مثله، وفي أمر رسول الله ﷺ هذا، دليل على لزوم هجران أهل البدع والمعاصي.\n(١٧) قال القاضي: لعل أبا قتادة لم يقصد بهذا تكليمه، لأنه منهي عن كلامه، وإنما قال ذلك لنفسه، لما ناشده الله، فقال أبو قتادة: مظهرًا لاعتقاده، لا لسمعه، ولو حلف رجل لا يكلم رجلًا، فسأله عن شيء؟ فقال: الله أعلم، يريد إسماعه وجوابه: حنث.\n(١٨) يقال: النبط والأنباط والنبيط، وهم فلاحو العجم.\n(١٩) قال النووي: في بعض النسخ \" نواسيك \" بزيادة ياء، وهو صحيح. أي: ونحن نواسيك، وقطعه عن جواب الأمر، ومعناه: نشاركك فيما عندنا.\n(٢٠) أنث الضمير الراجع إلى الكتاب: على معنى الصحيفة، قاله الزركشي.\n(٢١) أي: صعد على جبل سلع الذي يشرف على دار كعب. والصارخ: هو أبو بكر ﵁، تعجل ذلك ليكون أسبق بالبشارة ممن ركض الفرس.\n(٢٢) وكعب وطلحة أخوين في الله، آخى بينهما ﷺ.\n(٢٣) قال النووي: أي: أنعم عليه، والبلاء والإبلاء: يكون في الخير والشر، لكن إذا أطلق كان للشر غالبًا، وإذا كان في الخير قيد كما قيده هنا، فقال: أحسن مما أبلاني.\n(٢٤) قال النووي: هكذا هو في جميع نسخ مسلم، وكثير من روايات البخاري، قال العلماء: لفظة \" لا \" في قوله \" أن لا أكون \" زائدة، ومعناه: أن أكون كذبته، كقوله تعالى: ﴿ما منعك ألّا تسجد إذ أمرتك﴾ [الأعراف: ١٢] وقوله: \" فأهلك \" هو بكسر على الفصيح المشهور، وحكى فتحها، وهو شاذ.\n(٢٥) بفتح الميم وسكون العين، أي: ذات اعتناء بي، كذا عند الأصيلي. ولغيره بضم الميم وكسر العين من العون، والأول أليق بالحديث، قاله الزركشي.\n(٢٦) في هذا الحديث فوائد كثيرة منها: إباحة الغنيمة لهذه الأمة، إذ قال: يريدون عيرًا لقريش، وفضيلة أهل بدر والعقبة، والمبايعة مع الإمام، وجواز الحلف من غير استحلاف، وتورية المقصد إذا دعت إليه ضرورة، والتأسف على ما فات من الخير، وتمني المتأسف عليه، ورد الغيبة، وهجران أهل البدعة، وأن للإمام أن يؤدب بعض أصحابه بإمساك الكلام عنه، واستحباب صلاة القادم، ودخوله المسجد أولًا، وتوجه الناس إليه عند قدومه، والحكم بالظاهر وقبول المعاذير، واستحباب البكاء على نفسه، وأن مسارقة النظر في الصلاة لا تبطلها، وفضيلة الصدق، وأن السلام ورده كلام، وجواز دخول بستان صديقه بغير إذنه، وأن الكتابة لا يقع بها الطلاق ما لم ينوه، وإيثار طاعة ⦗١٨٣⦘ الله ورسوله على مودة القريب، وخدمة المرأة لزوجها، والاحتياط بمجانبة ما يخاف منه الوقوع في منهي عنه، إذ كعب لم يستأذن في خدمة امرأته لذلك، وجواز إحراق ورقة فيها ذكر الله تعالى إذا كان لمصلحة، واستحباب التبشير عند تجدد النعمة واندفاع الكربة، واجتماع الناس عند الإمام في الأمور المهمة، وسروره بما يسر أصحابه، والتصدق بشيء عند ارتفاع الحزن، والنهي عن التصدق بكل المال عند خوف عدم الصبر، وإجازة التبشير بخلعة، وتخصيص اليمين بالنية، وجواز العارية ومصافحة القادم، والقيام له، واستحباب سجدة الشكر، والتزام مداومة الخير الذي انتفع به، وانظر \" فتح الباري \" ٨ / ٢٩٣ - ٢٩٥ و\" دليل الفالحين \" لابن علان ١ / ١٢١، ١٢٢.\n(٢٧) البخاري ٥ / ٢٨٩ في الوصايا، باب إذا تصدق ووقف بعض ماله، وفي الجهاد، باب من أراد غزوة فورى بغيرها، وفي الأنبياء، باب صفة النبي ﷺ، وفي فضائل أصحاب النبي ﷺ، باب وفود الأنصار إلى النبي ﷺ بمكة، وفي المغازي، باب قصة غزوة بدر، وباب غزوة تبوك، وفي تفسير سورة براءة، باب ﴿لقد تاب الله على النبي﴾، وباب ﴿وعلى الثلاثة الذين خلفوا﴾، وباب ﴿يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين﴾، وفي الاستئذان، باب من لم يسلم على من اقترف ذنبًا، وفي الأيمان والنذور، باب إذا أهدى ماله على وجه النذر والمثوبة، وفي الأحكام، باب هل للإمام أن يمنع المجرمين وأهل المعصية من الكلام معه والزيارة، ومسلم رقم (٢٧٦٩) في التوبة، باب حديث توبة كعب بن مالك، والترمذي رقم (٣١٠١) ⦗١٨٦⦘ في التفسير، باب ومن سورة براءة، وأبو داود رقم (٢٢٠٢) في الطلاق، باب فيما عني به الطلاق والنيات، وفي الجهاد، باب إعطاء البشير، وفي النذور، باب من نذر أن يتصدق بماله، والنسائي ٦ / ١٥٢ في الطلاق، باب الحقي بأهلك، وفي النذور، باب إذا أهدى ماله على وجه النذر، وأخرجه أحمد ٣ / ٤٥٩، ٤٦٠، والطبري رقم (١٧٤٤٧) .\n(٢٨) في المطبوع: ككراهية، وهو تحريف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٥٦) قال: حدثنا عتاب بن زياد، قال: حدثنا عبد الله، قال: أخبرنا يونس. وفي (٣/٤٥٦) قال: حدثنا يعقوب بن إبرهيم، قال: حدثنا ابن أخي الزهري محمد بن عبد الله. وفي (٣/٤٥٩) قال: حدثنا حجاج. قال: حدثنا ليث بن سعد. قال: حدثني عقيل بن خالد. و«البخاري» (٤/٩) و(٥٨) و(٥٢٩) و(٥/٦٩) و(٩٢) و(٦/٣) و(٨٦) و(٨٩) و(٨/٧٠) و(٩/١٠٢) قال: حدثنا يحيى ابن بكير. قال: حدثنا الليث، عن عقيل. وفي (٥/٩٦) قال: حدثنا أحمد بن صالح، قال: حدثنا عنبسة. قال: حدثنا يونس. وفي (٦/٨٧) قال: حدثنا أحمد بن صالح. قال: حدثني ابن وهب. قال: أخبرني يونس. (ح) قال أحمد (بن صالح): وحدثنا عنبسة. قال: حدثنا يونس. وفي (٦/٨٨) قال: حدثني محمد قال: حدثنا أحمد بن أبي شعيب. قال: حدثنا موسى بن أعين. قال: حدثنا إسحاق بن راشد. وفي (٨/١٧٥) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: أخبرني يونس. وفي «الأدب المفرد» (٩٤٤) قال البخاري: حدثنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني عقيل. و«مسلم» (٨/١٠٥) قال: حدثني أبو الطاهر أحمد بن عمرو بن عبد الله بن عمرو بن سرح مولى بني أمية. قال: أخبرني ابن وهب. قال: أخرني يونس. وفي (٨/١١٢) قال: وحدثنيه محمد بن رافع. قال: حدثنا حجين بن المثنى. قال: حدثنا الليث، عن عقيل. و«أبو داود» (٢٢٠٢) و(٣٣١٧) قال: حدثنا أحمد بن عمرو ابن السرح، وسليمان بن داود. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. وفي (٢٧٧٣ و٤٦٠٠) قال: حدثنا ابن السرح. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وفي (٣٣٢١) قال: حدثنا محمد بن يحيى. قال: حدثنا حسن بن الربيع. قال: حدثنا ابن إدريس. قال: قال ابن إسحاق. و«النسائي» (٢/٥٣) و(٦/١٥٢) و(٧/٢٢) . وفي الكبرى (٧٢١) قال: أخبرنا سليمان بن داود. قال: حدثنا ابن وهب، عن يونس. وفي (٦/١٥٣) قال: أخبرني محمد بن جبلة ومحمد بن يحيى بن محمد. قالا: حدثنا محمد بن موسى بن أعين. قال: حدثنا أبي، عن إسحاق بن راشد. وفي (٦/١٥٣) و(٧/٢٣) قال: أخبرنا يوسف بن سعيد. قال: حدثنا حجاج بن محمد. قال: حدثنا الليث بن سعد. قال: حدثني عقيل.\nخمستهم (يونس، وابن أخي الزهري، وعقيل، وإسحاق بن راشد، ومحمد بن إسحاق) عن ابن شهاب الزهري، عن عبد الرحمن بن عبد الله بن كعب بن مالك، عن أبيه عبد الله بن كعب، فذكره.\n* أخرجه أحمد (٣/٤٥٥) و(٦/٣٨٦) قال: حدثنا عبد الرزاق وابن بكر. و«الدارمي» (١٥٢٨) قال: حدثنا أبو الوليد الطيالسي. قال: أخبرنا أبو عاصم. و«البخاري» (٤/٩٤) قال: حدثنا أبو عاصم. و«مسلم» (٢/١٥٦) قال: حدثنا محمد بن المثنى. قال: حدثنا الضحاك، يعني أبا عاصم (ح) وحدثني محمود بن غيلان. قال: حدثنا عبد الرزاق. و«أبو داود» (٢٧٨١) قال: حدثنا محمد بن المتوكل العسقلاني والحسن بن علي. قالا: حدثنا عبد الرزاق. و«النسائي» في الكبرى (الورقة ١١٨) قال: أخبرنا عمرو بن علي. قال: حدثنا أبو عاصم.\nثلاثتهم - عبد الرزاق، ومحمد بن بكر، وأبو عاصم- قالوا: أخبرنا ابن جريج. قال: أخبرني ابن شهاب، أن عبد الرحمن بن عبد الله بن كعب أخبره عن أبيه عبد الله بن كعب. وعن عمه عبيد الله بن كعب، عن عبد الله بن كعب، فذكره.\n* في مسند أحمد (٣/٤٥٥) قال ابن بكر في حديثه: (عبد الرحمن بن عبد الله بن كعب) عن أبيه عبد الله بن كعب بن مالك، عن عمه.\n* وأخرجه أبو داود (٣٣١٨) قال: حدثنا أحمد بن صالح. و«النسائي» (٧/٢٢) قال: حدثنا يونس بن عبد الأعلى. و«ابن خزيمة» (٢٤٤٢) قال أخبرني: محمد بن عبد الله بن عبد الحكم. (ح) وأخبرنا يونس.\nثلاثتهم -أحمد، ويونس، ومحمد-عن عبد الله بن وهب، قال: أخبرني يونس، عن ابن شهاب. قال: أخبرني عبد الله بن كعب بن مالك، عن أبيه، فذكره. ليس فيه (عبد الرحمن بن عبد الله بن كعب) .\n* قال أبو عبد الرحمن النسائي: يُشبه أن يكون الزهري سمع هذا الحديث من (عبد الله بن كعب) ومن (عبد الرحمن) عنه.\n* وأخرجه أحمد (٣/٤٥٤) قال: حدثنا روح. قال: حدثنا ابن جريج. وفي (٦/٣٩٠) قال: حدثنا يحيى ابن آدم. قال: حدثنا ابن المبارك، عن معمر ويونس. و«البخاري» (٤/٩٥) قال: حدثني أحمد بن محمد. قال: أخبرنا عبد الله. قال: أخبرنا يونس. و«النسائي» (٦/١٥٢) قال: أخبرنا محمد بن حاتم بن نعيم. قال: حدثنا محمد بن مكي بن عيسى. قال: حدثنا عبد الله. قال: حدثنا يونس. وفي الكبرى (الورقة ١١٨) قال: أخبرني إبراهيم بن الحسن. قال: حدثنا الحجاج. قال: قال ابن جريج: أخبرني معمر.\nثلاثتهم -ابن جريج، ويونس، ومعمر - عن الزهري، عن عبد الرحمن بن عبد الله بن كعب بن مالك، عن جده كعب بن مالك. فذكره. ليس فيه (عبد الله بن كعب) .\n* وأخرجه أحمد (٣/٤٥٥) و(٦/٣٨٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. (ح) حدثنا علي بن إسحاق. قال: أخبرنا عبد الله. قال: أخبرنا معمر. وفي (٣/٤٥٦) قال: حدثنا عثمان بن عمر. قال: حدثنا يونس. وفي (٣/٤٥٦) قال: حدثنا عامر بن صالح. قال: حدثني يونس بن يزيد. وفي (٦/٣٨٦) قال: حدثنا أبو أسامة. قال: أخبرنا ابن جريج. و«عبد بن جميد» (٣٧٥) قال: أخبرنا عثمان بن عمر. قال: أخبرنا يونس. و«الدارمي» (٢٤٥٤) قال: أخبرنا محمد بن يزيد الحزامي. قال: حدثنا ابن المبارك، عن معمر. وفي (٢٤٤١) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. و«البخاري» (٤/٥٩) قال: حدثني عبد الله بن محمد. قال: حدثنا هشام. قال: أخبرنا معمر. و«أبو داود» (٢٦٠٥) قال: حدثنا سعيد بن منصور. قال: حدثنا عبد الله بن المبارك. عن يونس بن يزيد. و«ابن ماجة» (١٣٩٣) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق، عن معمر. و«الترمذي» (٣١٠٢) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. و«النسائي» (٦/١٥٤) قال: أخبرني محمد بن عبد الأعلى. قال: حدثنا محمد، وهو ابن نور، عن معمر، وفي الكبرى (الورقة ١١٨) قال: أخبرنا أخبرنا سليمان بن داود، عن ابن وهب، قال: أخبرني يونس.\nثلاثتهم -معمر، ويونس، وابن جريج - عن الزهري، عن عبد الرحمن بن كعب بن مالك، عن أبيه، فذكره.\n* وأخرجه أحمد (٣/٤٥٥) قال: حدثنا حجاج. قال: حدثنا ليث. قال: حدثني عقيل. وفي (٣/٤٥٥) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٣٩٠) قال: حدثنا إسحاق، يعني ابن الطباع. قال: حدثنا ابن لهيعة، عن يزيد بن أبي حبيب.\nثلاثتهم - عقيل، ومعمر، ويزيد- عن الزهري، عن ابن كعب بن مالك، عن أبيه، فذكره.\n* وأخرجه مسلم (٨/١١٢) قال: حدثني عبد بن حميد. قال: حدثني يعقوب بن إبراهيم بن سعد. قال: حدثنا محمد بن عبد الله بن مسلم ابن أخي الزهري. (ح) وحدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين. قال: حدثنا معقل، وهو ابن عبيد الله. و«النسائي» (٦/١٥٣) و(٧/٢٣) قال: أخبرنا محمد بن معدان بن عيسى. قال: حدثنا الحسن بن أعين. قال: حدثنا معقل. كلاهما -ابن أخي الزهري، ومعقل- عن الزهري. قال: أخبرني عبد الرحمن بن عبد الله بن كعب بن مالك، عن عمه عبيد الله بن كعب. قال: سمعت أبي كعبا. فذكره.\n* جميع روايات هذا الحديث جاءت مطولة ومختصرة، ومنها من اقتصر على جملة منه.\n* وأخرجه أبو داود (٣٣١٩) قال: حدثني عبيد الله بن عمر. قال: حدثنا سفيان بن عيينة، عن الزهري، عن ابن كعب بن مالك، عن أبيه؛ أنه قال للنبي ﷺ أو أبو لبابة، أو من شاء الله: إن من توبتي أن أهجر دار قومي التي أصبت فيها الذنب، وأن أنخلع من مالي كله صدقة. قال: يجزئ عنك الثلث.","vol":"2","page":171},{"text":"٦٦٣ - (د) ابن عباس - ﵄ -: قال: في قوله تعالى: ﴿إلّا تَنْفِرُوا يُعَذِّبْكُم عَذابًا أَليمًا﴾ [التوبة: ٣٩] و﴿ما كانَ لأهْلِ المدينَةِ ومَنْ حَوْلَهُمْ مِنَ الأَعْرَابِ أَنْ يتَخَلَّفُوا عن رسولِ اللَّه﴾ [التوبة: ١٢٠] قال: نَسَخَتْها ﴿وما كان المؤمنون لِيَنْفِرُوا كافَّةً﴾ [التوبة: ١٢٢] . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٠٥) في الجهاد، باب نسخ تفسير العامة بالخاصة، وفي سنده علي بن الحسين، وقد قالوا فيه: ثقة له أوهام، وقد جنح غير ابن عباس، إلى أن الآيتين محكمتان، وأن قوله سبحانه: ﴿إلا تنفروا يعذبكم﴾ معناه: إذا احتيج إليكم، وهذا مما لا ينسخ، وقوله: ﴿وما كان المؤمنون لينفروا كافة﴾ محكم أيضًا، لأنه لابد أن يبقى بعض المؤمنين لئلا تخلو دار الإسلام من المؤمنين فيلحقهم مكيدة، قال الإمام الطبري في تفسيره ١٤ / ٥٦٣، ٥٦٤ بعد أن ذكر قول من قال بالنسخ، وقول من قال بالإحكام: والصواب من القول في ذلك عندي أن الله عنى بها الذين وصفهم بقوله: ﴿وجاء المعذرون من الأعراب ليؤذن لهم﴾ ثم قال جل ثناؤه: ﴿ما كان لأهل المدينة﴾ الذين تخلفوا عن رسول الله ولا لمن حولهم من الأعراب الذين قعدوا عن الجهاد معه أن يتخلفوا خلافه، ولا يرغبوا بأنفسهم عن نفسه، وذلك أن رسول الله ﷺ كان ندب في غزوته تلك كل من أطاق النهوض معه إلى الشخوص، إلا من أذن له، أو أمره بالمقام بعده، فلم يكن لمن قدر على الشخوص التخلف، فعدد جل ثناؤه من تخلف منهم، فأظهر نفاق من كان تخلفه منهم نفاقًا، وعذر من كان تخلفه لعذر، وتاب على من كان تخلفه تفريطًا من غير شك ولا ارتياب في أمر الله، أو تاب من خطأ ما كان منه من الفعل، فأما التخلف عنه في حال استغنائه فلم يكن محظورًا، إذا لم يكن عن كراهة منه ﷺ ذلك، وكذلك حكم المسلمين اليوم إزاء إمامهم، فليس بفرض على جميعهم النهوض معه، إلا في حال حاجته إليهم، لما لا بد للإسلام وأهله من حضورهم واجتماعهم واستنهاضه إياهم، فيلزمهم حينئذ طاعته، وإذا كان ذلك معنى الآية، لم تكن إحدى الآيتين اللتين ذكرنا ناسخة للأخرى، إذ لم تكن إحداهما نافية حكم الأخرى من كل وجوهه، ولا جاء خبر يوجه الحجة بأن إحداهما ناسخة للأخرى.\nوانظر \" زاد المسير \" لابن الجوزي ٣ / ٥١٥، ٥١٦ طبع المكتب الإسلامي، و\" نواسخ القرآن \" له أيضًا ورقة ٩٧، ٩٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الجهاد (١٩:١) عن أحمد بن ثابت المروزي، عن علي بن حسين بن واقد عن أبيه، تحفة الأشراف (٥/١٧٦) .","vol":"2","page":190},{"text":"٦٦٤ - (د) ابن عباس - ﵄ -: قال: نَجْدَةُ بنُ نُفَيْع: سألتُ ابن عباس عن هذه الآية: ﴿إلّا تَنْفِرُوا يُعَذِّبْكُم عَذابًا أَليمًا﴾؟ قال: فأمسكَ عنهم المطرَ، فكان عذابَهُم. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٠٦) في الجهاد، باب نسخ تفسير العامة بالخاصة، وفي سنده مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٦٨٢) وأبو داود (٢٥٠٦) قال حثنا عثمان بن أبي شيبة.\nكلاهما -عبد بن حميد، وعثمان- قالا:حدثنا زيد بن حباب عن عبد المؤمن بن خالد الحنفي قال: حدثني نجدة بن نفيع فذكره.","vol":"2","page":191},{"text":"<span data-type=\"title\" id=toc-180>سورة يونس</span>\n٦٦٥ - (ت) عبادة بن الصامت - ﵁ -: قال: سألتُ رسولَ الله ﷺ عن قوله تعالى: ﴿لَهُمُ الْبُشْرَى في الحياةِ الدُّنيا﴾ [يونس: ٦٤] قال: «هي الرؤيا الصالحة، يَرَاها المؤمِنُ، أَو تُرَى له» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٧٦) في الرؤيا، باب قوله: ﴿لهم البشرى في الحياة الدنيا﴾، وأخرجه أحمد ٥ / ٣١٥، والدارمي ٢ / ١٢٣، والطبري (١٧٧١٨) و(١٧٧١٩) و(١٧٧٢٠) و(١٧٧٢١) ورجاله ثقات، لكن أعل بالانقطاع فإن أبا سلمة بن عبد الرحمن بن عوف لم يسمع من عبادة، وله طريق أخرى عند الطبري (١٧٧٢٥) وفيها انقطاع أيضًا. لكن في الباب أحاديث تشهد له وتقويه. ومنها حديث أبي الدرداء الآتي ولذا حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣١٥) قال: حدثنا وكيع، قال: حدثنا علي بن المبارك. (ح) وحدثنا عفان، قال: حدثنا أبان. وفي (٥/٣٢١) قا: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا حرب. و«الدارمي» (٢١٤٢) قال: أخبرنا مسلم بن إبراهيم، قال: حدثنا أبان. و«ابن ماجة» (٣٨٩٨) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن علي بن المبارك.\nثلاثتهم - علي، وأبان، وحرب بن شداد- عن يحيى بن أبي كثير، عن أبي سلمة فذكره.\n* أخرجه الترمذي (٢٢٧٥) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود، قال: حدثنا حرب بن شداد، وعمران القطان، عن يحيى بن أبي كثير، عن أبي سلمة، قال: نُبِّئتُ عن عبادة بن الصامت، فذكره.\n* قال المزي: أبو سلمة لم يسمع من عبادة. «تحفة الأشراف» (٥١٢٣) .","vol":"2","page":191},{"text":"٦٦٦ - (ت) أبو الدرداء - ﵁ -: سأَلَهُ رَجُلٌ من أهل مِصْرَ عن هذه الآية ﴿لَهُمُ الْبُشْرَى في الحياةِ الدُّنيا﴾؟ قال: ما سألني عنها أحدٌ منذُ سألتُ رسول الله ﷺ، فقال: «ما سأَلني عنها أحد غيرك منذُ أُنْزِلت: هي الرؤيا الصالحة، يَراها المسلم، أو تُرى له» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٧٤) في الرؤيا، باب قوله: ﴿لهم البشرى في الحياة الدنيا﴾، ورقم (٣١٠٥) في التفسير، ⦗١٩٢⦘ باب ومن سورة يونس، وأخرجه الطبري رقم (١٧٧٢٢) و(١٧٧٢٣) و(١٧٧٢٤) و(١٧٧٣٣) و(١٧٧٣٤)، وأحمد ٦ / ٤٤٧، وفي سنده رجل مجهول، وباقي رجاله ثقات، وهو يتقوى بما قبله، ولذا حسنه الترمذي. وأخرجه الطبري رقم (١٧٧٣٦) من طريق جرير عن الأعمش عن أبي صالح عن عطاء بن يسار عن أبي الدرداء ...، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٩١ و٣٩٢) قال: حدثنا سفيان. قال: حدثنا عمرو بن دينار، عن عبد العزيزبن رفيع، عن أبي صالح قال سفيان: ثم لقيت عبد العزيز بن رفيع، وحدثنيه عن أبي صالح و«أحمد»\n(٦/٤٤٥) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن الأعمش، عن ذكوان. وفي (٦/٤٤٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان، عن ذكوان. وفي (٦/٤٤٧) قال: حدثنا سفيان بن عيينة، عن ابن المنكدر. (ح) وعبد العزيزبن رفيع، عن أبي صالح. وفي (٦/٤٤٧ و٥٤٢) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن أبي صالح. و«الترمذي» (٢٣٧٣ و٣١٠٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن محمد بن المنكدر. وفي (٣١٠٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن عبد العزيزبن رفيع، عن أبي صالح السمان.\nكلاهما - أبو صالح السمان ذكوان، ومحمد بن المنكدر- عن عطاء بن يسار، عن رجل من أهل مصر، فذكره.\n* أخرجه الترمذي (٣١٠٦) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا حماد بن زيد، عن عاصم بن بهدلة، عن أبي صالح، عن أبي الدرداء، عن النبي ﷺ نحوه. وليس فيه (عن عطاء بن يسار، عن رجل من أهل مصر) .","vol":"2","page":191},{"text":"٦٦٧ - (ت) ابن عباس - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «لمَّا أَغْرَقَ اللهُ فِرْعَوْنَ، قال: ﴿آمنتُ أَنه لا إِلَه إِلّا الذي آمَنَتْ به بنو إِسرائيل﴾ [يونس: ٩٠]» قال جبريل: يا محمَّدُ، فلو رأَيْتَني وأَنا آخُذُ من حالِ البحْرِ فأدُسُّهُ في فيه، مخافَةَ أن تُدْرِكَهُ الرَّحمةُ.\nوفي رواية: أنه ذكر أَنَّ جبريل جَعلَ يدُسُّ في فِي فرعون الطينَ خَشْيَةَ أنْ يقُولَ: لا إله إلا الله، فيرحمه الله، أَوْ خَشْيَةَ أنْ يرحمه. أخرجه الترمذي (١) . ⦗١٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حال البحر) الطين الأسود الذي يكون في أرضه.\n_________\n(١) رقم (٣١٠٦) في التفسير، باب ومن سورة يونس، وأخرجه أحمد رقم (٢٨٢١)، وابن جرير وفي سنده علي بن زيد بن جدعان، وهو ضعيف، وحسنه الترمذي. وقد رواه أحمد رقم (٢١٤٤) و(٣١٥٤)، والترمذي رقم (٣١٠٧)، وأبو داود الطيالسي، وابن جرير رقم (١٧٨٥٩) من طريق شعبة عن عطاء بن السائب عن عدي بن ثابت عن سعيد بن جبير عن ابن عباس، رفعه أحدهما إلى النبي ﷺ قال: ...، وإسناده صحيح. وقال الترمذي: حسن غريب صحيح. وذكر ابن كثير في تفسيره ٢ / ٤٣٠ الحديث من طريق ابن أبي حاتم عن أبي سعيد الأشج عن أبي خالد الأحمر عن عمر بن عبد الله بن يعلى الثقفي، عن سعيد بن جبير، عن ابن عباس قال: لما أغرق الله فرعون أشار بأصبعه ورفع صوته: ﴿آمنت أنه لا إله إلا الذي آمنت به بنو إسرائيل﴾ قال: فخاف جبريل أن تسبق رحمة الله فيه غضبه، فجعل يأخذ الحال بجناحيه فيضرب به وجهه فيرمسه، وكذا رواه ابن جرير عن سفيان بن وكيع، عن أبي خالد به موقوفًا، وقد روي من حديث أبي هريرة أيضًا، فقال ابن جرير رقم (١٧٨٦٠) حدثنا ابن حميد، حدثنا حكام عن عنبسة هو ابن أبي سعيد، عن كثير بن زاذان عن أبي حازم، عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: \" قال لي جبريل: يا محمد، لو رأيتني وأنا أغطه وأدس من الحال في فيه مخافة أن تدركه رحمة الله فيغفر له \" يعني فرعون. وكثير بن زاذان هذا، قال ابن معين: لا أعرفه، وقال أبو زرعة وأبو حاتم: مجهول، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٢٤٥) (٢٢٠٣) قال: حدثنا يونس. وفي (١/٣٠٩) (٢٨٢١) قال: حدثنا سليمان ابن حرب و«عبد بن حميد» (٦٤٤) قال: حدثنا حجاج بن منهال و«الترمذي» (٣١٠٧) قال: حدثنا عبد بن حميد، قال: حدثنا الحجاج بن منهال.\nثلاثتهم - يونس، وسليمان، وحجاج- قالوا: حدثنا حماد بن سلمة عن علي بن زيد عن يوسف بن مهران فذكره.","vol":"2","page":192},{"text":"<span data-type=\"title\" id=toc-181>سورة هود</span>\n٦٦٨ - (ت) ابن عباس - ﵄ -: قال: قال أبو بكر يا رسول الله، قد شبْتَ، قال: شَيَّبَتْني هودٌ، والواقعةُ، والمرسلاتُ، وعَمَّ يتساءلون، وإذا الشمس كُوِّرَتْ. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٩٣) في التفسير، باب ومن سورة الواقعة، وقال: هذا حديث حسن غريب لا نعرفه من حديث ابن عباس، إلا من هذا الوجه. وروى علي بن صالح هذا الحديث عن أبي إسحاق، عن أبي جحيفة نحو هذا. وقد روي عن أبي إسحاق عن أبي ميسرة، شيء من هذا مرسل. وصححه الحاكم. وفي الباب عن عقبة بن عامر، وعن أبي جحيفة عند الطبراني، وعن أنس عند ابن مردويه. قال العلماء: لعل ذلك لما فيهن من التخويف الفظيع والوعيد الشديد لاشتمالهن مع قصرهن على حكاية أهوال الآخرة وعجائبها وفظائعها، وأحوال الهالكين والمعذبين مع ما في بعضهن من الأمر بالاستقامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٩٧) وفي الشمائل (٤١) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا معاوية بن هشام عن شيبان عن أبي إسحاق عن عكرمة فذكره.","vol":"2","page":193},{"text":"٦٦٩ - (خ) ابن عباس - ﵄ -: قال محمدُ بنُ عَبَّادِ بنِ جعفر المخزوميُّ: إِنه سمع ابنَ عباس يقرأ ﴿أَلا إِنهم تَثْنَوْني صَدُورُهُمْ (١)﴾ [هود: ٥] قال: فسألته عنها؟ فقال: كان أُناس يَسْتَحْيُونَ أنْ يَتَخَلَّوْا ⦗١٩٤⦘ فَيُفْضُوا إلى السماء، وأَن يُجامِعُوا نساءهم فَيُفْضُوا إلى السماء، فنزل ذلك فيهم.\nوفي رواية عمرو بن دينارٍ قال: قرأ ابن عباس ﴿أَلا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ ليستخفوا منه ألا حِينَ يَسْتَغْشُونَ ثِيابَهُم﴾ قال: وقال غيره: يَسْتَغْشُونَ: يُغَطُّونَ رُؤوسَهمْ. أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تثنوني) تفعوعل: من الانثناء.\n(يتخلوا) أي يخلون بأنفسهم، من الخلاء عند قضاء الحاجة.\n(فيفضوا) الإفضاء: الوصول إلى الشيء، وأراد به: الانكشاف.\n_________\n(١) نقل ابن الجوزي في \" زاد المسير \" ٤ / ٧٧ عن ابن الأنباري: تثنوني: تفعوعل، وهو فعل للصدور، معناه: المبالغة في تثني الصدور، كما تقول العرب: احلولى الشيء يحلولي: إذا بالغوا في وصفه بالحلاوة\nقال عنترة:\nألا قاتل الله الطلول البواليا ... وقاتل ذكراك السنين الخواليا\nوقولك للشيء الذي لا تناله ... إذا ما هو احلولى ألا ليت ذاليا\n(٢) ٨ / ٢٦٤ في تفسير سورة هود في فاتحتها، وقوله في آخر الحديث: وقال غيره: أي: غير عمرو بن دينار عن ابن عباس، وهو معلق، وقد وصله الطبري من طريق علي بن أبي طلحة عن ابن عباس رقم (١٧٩٥٨) وعلي بن أبي طلحة يرسل عن ابن عباس ولم يره. قال الحافظ ابن حجر في \" الفتح \": وتفسير التغشي بالتغطية متفق عليه، وتخصيص ذلك بالرأس يحتاج إلى توقيف، وهذا مقبول من مثل ابن عباس. يقال منه: استغشى بثوبه وتغشاه. قال الشاعر:\n«وتارة أتغشى فضل أطماري» .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٩١) قال: حدثنا الحسين بن محمد بن صباح، قال: حدثنا حجاج (ح) وحدثني إبراهيم بن موسى، قال: أخبرنا هشام.\nكلاهما (حجاج، وهشام) عن ابن جريج، قال: أخبرني محمد بن عباد بن جعفر فذكره.","vol":"2","page":193},{"text":"٦٧٠ - (خ م ت) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «رَحِمَ اللهُ لُوطًا، لقَدْ كان يأْوِي إلىِ رُكنٍ شديدٍ، ولو لَبِثْتُ في السجنِ ما لبثَ يوسفُ، ثم أتاني الداعي، لأَجبتُ» . أخرجه البخاري، ومسلم. ⦗١٩٥⦘\nوللبخاري أيضًا أَنه ﷺ قال: «يغْفِر الله لِلُوطٍ، إنْ كان لَيَأْوِي إلى رُكنٍ شَديدٍ» وأخرج الترمذي هذا المعنى بنحوه.\nوقد تقدم بزيادةٍ في أوله، وهو مذكور في تفسير سورة البقرة (١) .\n_________\n(١) البخاري ٦ / ٢٩٥ في الأنبياء، باب قوله ﷿: ﴿ونبئهم عن ضيف إبراهيم﴾، وباب ﴿ولوطًا إذ قال لقومه أتأتون الفاحشة وأنتم تبصرون﴾، وباب قول الله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي تفسير سورة البقرة ﴿وإذ قال إبراهيم رب أرني كيف تحيي الموتى﴾، وتفسير سورة يوسف، باب قوله ﴿فلما جاءه الرسول قال ارجع إلى ربك﴾، وفي التعبير، باب رؤيا أهل السجون والفساد والشرك، ومسلم رقم (١٥١) في الإيمان، باب زيادة طمأنينة القلب بتظاهر الأدلة، والترمذي رقم (٣١١٥) في التفسير، باب ومن سورة يوسف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٦) قال: حدثنا وهب بن جرير قال: حدثنا أبي. و«البخاري» (٤/١٧٩) و(٦/٣٩) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. وفي (٦/٩٧) قال: حدثنا سعيد بن تليد. قال: حدثنا عبد الرحمن بن القاسم، عن بكر بن مضر، عن عمرو بن الحارث. و«مسلم» (١/٩٢) و(٧/٩٧) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. و«ابن ماجة» (٤٠٢٦) قال: حدثنا حرملة ابن يحيى، ويونس بن عبد الأعلى. قالا: حدثنا عبد الله بن وهب.\nثلاثتهم -جرير بن حازم، وابن وهب، وعمرو- عن يونس يزيد، عن ابن شهاب الزهري، عن أبي سلمة بن عبد الرحمن وسعيد بن المسيب، فذكراه.\n* أخرجه البخاري (٤/١٨٣) و(٩/٤٢) قال: حدثنا عبد الله بن محمد بن أسماء، ابن أخي جويرية. قال: حدثنا جويرية بن أسماء، عن مالك. و«مسلم» (١/٩٢) و(٧/٩٨) قال: حدثني به إن شاء الله عبد الله بن محمد بن أسماء الضبعي. قال: حدثنا جويرية، عن مالك. وفي (١/٩٢) قال: حدثناه عبد بن حميد. قال: حدثني يعقوب، يعني ابن إبراهيم بن سعد. قال: حدثنا أبو أويس. و«النسائي» في الكبرى «تحفة الأشراف» (٩/١٢٩٣١) عن عمرو بن منصور، والعباس بن عبد العظيم بن العنبري فرقهما كلاهما عن عبد الله بن محمد بن أسماء، عن جويرية، عن مالك.\nكلاهما (مالك، وأبو أويس) عن الزهري، أن سعيد بن المسيب وأبا عبيد أخبراه عن أبي هريرة فذكراه. وجعل مكان أبي سلمة بن عبد الرحمن أبا عبيد.\nالروايات مطولة ومختصرة. وفي رواية أخرى عن الأعرج عن أبي هريرة أخرجها أحمد (٢/٣٢٢) و«البخاري» (٤/١٨٠)، و«مسلم» (٧/٩٨) .\nوفي رواية أخرى عن أبي يونس سليم بن جبير مولى أبي هريرة أنه سمع أبا هريرة عن رسول الله أنه قال: «يرحم الله لوطا فإنه كان يأوي إلى ركن شديد» .\nأخرجه أحمد (٢/٣٥٠) .","vol":"2","page":194},{"text":"٦٧١ - (خ م ت) أبو موسى الأشعري - ﵁ -: قال: قال رسول الله ﷺ: «إِنَّ الله لَيُمْلي لِلظَّالمِ، حتَّى إذا أَخذه لم يُفْلِتْهُ (١)»، ثم قرأَ ﴿وكَذلِكَ أَخْذُ ربِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمةٌ إِنَّ أَخْذَهُ أَليمٌ شَديدٌ﴾ [هود: ١٠٢] . أخرجه البخاري، ومسلم، والترمذي (٢) .\nوقال الترمذي: وربما قال: «لَيُمْهِلُ» . ⦗١٩٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليملي) الإملاء: الإطالة والإمهال.\n_________\n(١) أي: يمهله، قال تعالى: ﴿وأملي لهم إن كيدي متين﴾ [الأعراف: ١٨٣] أي: أطيل لهم المدة، وقوله: \" لم يفلته \" هو من أفلت، الرباعي: أي: لم يخلصه: أي: إذا أهلكه لم يرفع عنه الهلاك، وهذا على تفسير الظلم بالشرك على إطلاقه، وإن فسر بما هو أعم، فيحمل على كل بما يليق به.\n(٢) البخاري ٨ / ٢٦٧ في التفسير، باب قوله: ﴿وكذلك أخذ ربك إذا أخذ القرى وهي ظالمة إن أخذه أليم شديد﴾، ومسلم رقم (٢٥٨٣) في البر والصلة والآداب، باب تحريم الظلم، والترمذي رقم (٣١٠٩) في التفسير، باب ومن سورة هود، وأخرجه ابن ماجة رقم (٤٠١٨) في الفتن، باب العقوبات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه البخاري (٦/٩٣) قال: حدثنا صدقة بن الفضل و«مسلم» (٨/١٩) قال: حدثنا محمد بن عبد الله ابن نمير. و«ابن ماجة» (٤٠١٨) قال: حدثنا محمد بن عبد الله بن نمير وعلي بن محمد. و«الترمذي» (٣١١٠) قال: حدثنا أبو كريب. و«النسائي» في الكبرى «تحفة الأشراف» (٩٠٣٧) عن أبي بكر بن علي عن يحيى بن معين.\nخمستهم -صدقة، وابن نمير، وعلي بن محمد، وأبو كريب، ويحيى- عن أبي معاوية. ٢ وأخرجه الترمذي (٣١١٠) قال: حدثنا إبراهيم بن سعيد الجوهري عن أبي أسامة.\nكلاهما -أبو معاوية، وأبو أسامة- عن بريد بن عبد الله بن أبي بردة عن أبي بردة فذكره.","vol":"2","page":195},{"text":"٦٧٢ - (خ م ت د) ابن مسعود - ﵁ -: أَنَّ رُجلًا (١) أصَابَ من امرأَةٍ قُبْلَة، فأتَى النبيَّ ﷺ، فذكر ذلك له، فَنزلت ﴿وأَقِمِ الصَّلاةَ طَرَفَيِ النَّهارِ وَزُلَفًا مِنَ اللَّيْلِ إنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلكَ ذِكْرى لِلذَّاكِرين﴾ [هود: ١١٤] فقال الرجل: يا رسول الله، أَلِيَ هذه؟ قال: «لَمِنْ عمل بها من أُمَّتي» . أخرجه البخاري، ومسلم، والترمذي.\nولمسلم أيضًا قال: جاء رجلٌ إلى النبي ﷺ، فقال: يا رسول الله، إِني عَالجْتُ امرأة في أَقْصَى المدينِة، وإِني أَصَبْتُ مِنْها ما دونَ أنْ أمَسَّها، فأنا هذا، فاقْضِ فيَّ ما شِئتَ، فقال له عمر: لقد سَتَرَكَ الله، لَوْ سَتَرْتَ عَلِى نَفْسِكَ؟ قال: ولم يَرُدَّ النبيُّ ﷺ، فقام الرجلُ فانطلقَ، فأتْبَعَهُ النبيُّ رُجلًا، فدعاهُ وتلا عليه هذه الآية: ﴿وأَقِمِ الصَّلاةَ طَرَفَيِ النَّهارِ وَزُلَفًا مِنَ اللَّيْلِ إنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلكَ ذِكْرى لِلذاكِرين﴾ فقال رجلٌ من القوم: يا نبيَّ الله، هذا له خاصَّة؟ قال: «بَلْ للناسِ كافَّة» .\nوأخرج الترمذي الروايتين، وأبو داود الرواية الثانية (٢) . ⦗١٩٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زلفًا) الزلف: جمع زلفة: وهي الطائفة من الليل.\n(عالجت) المعالجة: الممارسة.\n(أمسها) المس هاهنا: كناية عن الجماع.\n_________\n(١) هو أبو اليسر كعب بن عمرو. روى الترمذي والنسائي \" أنه شهد العقبة مع السبعين، وشهد بدرًا وهو ابن عشرين، وأسر العباس يومئذ \" وكان رجلًا قصيرًا دحداحة، ذا بطن، توفي بالمدينة سنة خمس وخمسين وله عقب.\n(٢) البخاري ٢ / ٧ في مواقيت الصلاة، باب الصلاة كفارة، وفي تفسير سورة هود، باب ﴿وأقم ⦗١٩٧⦘ الصلاة طرفي النهار وزلفًا من الليل إن الحسنات يذهبن السيئات﴾، ومسلم رقم (٢٧٦٣) في التوبة، باب قوله تعالى: ﴿إن الحسنات يذهبن السيئات﴾، والترمذي رقم (٣١١١) في التفسير، باب ومن سورة هود، وأبو داود رقم (٤٤٦٨) في الحدود، باب في الرجل يصيب من المرأة ما دون الجماع، وأخرجه أحمد رقم (٤٢٥٠) و(٤٢٩٠) و(٤٢٩١)، وأبو داود الطيالسي ٢ / ٢٠، والطبري رقم (١٨٦٦٨) و(١٨٦٦٩) و(١٨٦٧٠) و(١٨٦٧١) و(١٨٦٧٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٨٥) (٣٦٥٣) و(١/٤٣٠) (٤٠٩٤) قال: حدثنا يحيى. و«البخاري» (١/١٤٠) قال: حدثنا قتيبة، قال: حدثنا يزيد بن زريع. وفي (٦/٩٤) قال: حدثنا مسدد، وقال: حدثنا يزيد، هو ابن زريع. و«مسلم» (٨/١٠١) قال: حدثنا قتيبة بن سعيد، وأبو كامل فضيل بن حسين الجحدري، كلاهما عن يزيد بن زريع. وفي (٨/١٠٢) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا معمر. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. و«ابن ماجة» (١٣٩٨) قال: حدثنا سفيان بن وكيع، قال: حدثنا إسماعيل بن عُلية. وفي (٤٢٥٤) قال: حدثنا إسحاق بن إبراهيم بن حبيب، قال: حدثنا المعتمر. و«الترمذي» (٣١١٤) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. و«النسائي» في الكبرى (٣١٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي (تحفة الأشراف) (٩٣٧٦) عن قتيبة، عن ابن أبي عدي. وعن إسماعيل وبشر بن المفضل. (ح) وعن إسماعيل بن مسعود، عن يزيد بن زريع. و«ابن خزيمة» (٣١٢) قال: أخبرنا محمد بن عبد الأعلى الصنعاني، وإسحاق بن إبراهيم بن حبيب بن الشهيد، قالا: حدثنا المعتمر. (ح) وحدثناه الصنعاني، قال: حدثنا يزيد بن زريع.\nسبعتهم - يحيى بن سعيد، ويزيد بن زريع، والمعتمر، وجرير، وإسماعيل بن علية، وابن أبي عدي، وبشر ابن المفضلعن سليمان التيمي - عن أبي عثمان، فذكره.\nوفي رواية أخرى عن علقمة والأسود عن عبد الله أخرجه أحمد (١/٤٤٥) (٤٢٥٠) وفي (١/٤٤٩) (٤٢٩٠) وفي (١/٤٤٩) (٤٢٩١) و«مسلم» (٨/١٠٢) و«الترمذي» (٣١١٢) و«ابن خزيمة» (٣١٣) وأخرجه أحمد (١/٤٥٢) (٤٣٢٥) و«النسائي» في الكبرى (تحفة الأشراف) (٩١٦٢) .\nوفي رواية أخرى عن عبد الرحمان بن يزيد عن عبد الله أخرجه أحمد (١/٤٠٦) (٣٨٥٤) و«الترمذي» (٣١١٢) و«النسائي» في الكبيرى (الورقة ٩٦-ا) وأخرجه الترمذي (٣١١٢)، «النسائي» في الكبرى (الورقة ٩٦-أ)، أخرجه النسائى في الكري (الورقة ٩٦- أ) .","vol":"2","page":196},{"text":"٦٧٣ - (ت) معاذ بن جبل - ﵁ -: قال: أَتى النبيَّ ﷺ رجلٌ، فقال: يا رسول الله، أرأيتَ رجلًا لَقيَ امرأة ليس بينهما معرفةٌ، فليس يأتي الرجلُ إلى امرأته شيئًا إِلا قَدْ أتَى هو إليها، إلا أنه لم يجامعها؟ قال: فأنزل الله ﷿: ﴿وأَقِمِ الصَّلاةَ طَرَفَيِ النَّهارِ وَزُلَفًا مِنَ اللَّيْلِ إنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلكَ ذِكْرى لِلذَّاكِرِين﴾ فأمره أَن يتوضَّأَ ويُصلِّيَ، قال معاذ: فقلت: يا رسُولَ اللهِ، أهيَ له خاصَّة، أم للمؤمنين عامَّة؟ قال: «بل للمؤمنين عامة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١١٣) في التفسير، باب ومن سورة هود، وأخرجه الطبري رقم (١٨٦٧٨) ورجاله ثقات، لكن أعله الترمذي بأن عبد الرحمن بن أبي ليلى لم يسمع من معاذ، وهو بمعنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٤٤) قال: حدثنا عبد الرحمن بن مهدي وأبو سعيد. و«الترمذي» (٣١١٣) قال: حدثنا عبد بن حميد، قال: حدثنا حسين الجعفي.\nثلاثتهم - ابن مهدي، وأبو سعيد، وحسن الجعفي - عن زائدة عن عبد الملك بن عمير، عن عبد الرحمن ابن أبي ليلي، فذكره.\n(*) قال الترمذي: هذا حديث ليس إسناده بمتصل، عبد الرحمن بن أبي ليلى لم يسمع من معاذ.\n* أخرجه النسائي في الكبرى (الورقة ٩٦) قال:أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. قال: حدثنا شعبة. عن عبد الملك، عن ابن أبي ليلي، أن رجلا أتي النبي ﷺ....فذكره نحوه مرسلا - ليس فيه - عن معاذ.","vol":"2","page":197},{"text":"٦٧٤ - (ت) أبو اليسر - ﵁ -: قال: أتَتْني اْمْرَأةٌ تَبْتاعُ ⦗١٩٨⦘ تَمْرًا، فقلتُ: إنَّ في البيتِ تمرًا أطْيَبَ منه، فدَخلتْ معي في البيتِ، فأهويتُ إليها، فقبَّلْتُها، فأَتيتُ أَبا بكرٍ، فذكرتُ ذلك له، فقال: اسْتُرْ على نفسك وتُبْ، فأتيتُ عمر، فذكرت ذلك له، فقال: اسْتُر على نفسك وتُبْ، ولا تُخبِرْ أحدًا، فلم أصبِرْ، فأتيتُ رسولَ اللهِ ﷺ، فذكرتُ ذلك له، فقال: أخلَّفْتَ غازيًا في سبيل الله في أهله بمثل هذا؟ حتى تَمنَّى أنه لم يكن أَسْلمَ إلا تِلْكَ الساعة، حتى ظَنَّ أنَّه مِنْ أَهل النار، قال: وأطرقَ رسولُ الله ﷺ طويلًا، حتى أوحى الله إليه ﴿وأَقِمِ الصَّلاةَ طَرَفَيِ النَّهارِ وَزُلَفًا مِنَ اللَّيْلِ إنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلكَ ذِكْرى لِلذَّاكِرين﴾ قال أبو اليسرِ: فأتيْتُهُ، فقرأها عليَّ رسولُ الله ﷺ، فقال أصحابه: يا رسول الله، ألِهذا خاصَّة، أمْ للنَّاسِ عامَّة؟ فقال: «بل للناس عامة» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأهويت) يقال: أهوى بيده إلى شيء: أي مدها إليه والمراد: عزمت عليه، وانبعثت على فعله.\n(أخلفت) خلفت الرجل: إذا قمت بعده وقمت عنه فيما كان يفعله.\n_________\n(١) رقم (٣١١٤) في التفسير، باب ومن سورة هود، وأخرجه الطبري رقم (١٨٦٨٤) و(١٨٦٨٥) وقيس بن الربيع (أحد رواته) ضعفه وكيع وغيره، وروى شريك عن عثمان بن عبد الله هذا الحديث مثل رواية قيس بن الربيع، وفي الباب عن أبي أمامة وواثلة بن الأسقع وأنس بن مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١١٥) قال حدثنا عبد الله بن عبد الرحمان قال أخبرنا يزيد بن هارون قال أخبرنا قيس بن الربيع. و«النسائي» في الكبرى (الورقة ٩٦) قال أخبرنا سويد قال أخبرنا عبد الله عن شريك كلاهما -قيس، وشريك - عن عثمان بن عبد الله بن موهب عن موسي بن طلحة فذكره.","vol":"2","page":197},{"text":"<span data-type=\"title\" id=toc-182>سورة يوسف</span>\n٦٧٥ - (خ) عروة بن الزبير - ﵄ -: أنهُ سألَ عائشة عن قوله تعالى: ﴿حَتَّى إذا اسْتيْأسَ الرُّسُلُ وظَنُّوا أنَّهمْ قد كُذِّبوا (١)﴾ [يوسف: ١١٠] أَو كُذِبُوا؟ قالت: بلْ كَذَّبَهُم قَوْمُهُم، فقُلْتُ: واللهِ، لقَد اسْتَيْقَنُوا أَنَّ قَوْمَهُمْ كَذَّبوهُم، وما هو بالظَّنِّ، فقالت: يا عُرَيَّةُ أجَلْ، لقد استيقنوا بذلك، فقلتُ: لعلَّها ﴿قد كُذِبُوا﴾ فقالت: معاذ الله (٢)، لم تكن الرسل تظن ذلك بربها، قلت: فما هذه الآية؟ قالت: هم أَتْباعُ الرُّسُلِ الذين آمنوا بربهم وصدَّقوهم، وطال عليهم البلاءُ، واسْتأْخَرَ عنهم النصرُ، حتى إذا اسْتَيْأَسَ الرسُلُ ممن كَذَّبَهُم مِن قومهم، وظَنُّوا أنَّ أتْباعَهم كَذَّبُوهُم، جاءهم نصرُ الله عند ذلك.\nوفي رواية عبْدِ اللهِ بن عُبَيْدِ الله بن أبي مُلَيْكَة قال: قال ابن عباس: ⦗٢٠٠⦘ ﴿حَتَّى إذا اسْتيْأسَ الرُّسُلُ وظَنُّوا أنَّهمْ قد كُذِبوا﴾ خَفِيفة، قال: ذهبَ بها هُنالك، وتلا ﴿حتَّى يقولَ الرَّسولُ وَالَّذِينَ آمَنُوا معه مَتَى نَصْرُ الله ألا إنَّ نَصْرَ الله قَريب﴾ [البقرة: ٢١٤]، قال: فلقيتُ عروةَ بنَ الزبير فذكرتُ ذلك له، فقال: قالت عائشة: مَعاذَ الله، والله ما وَعدَ اللهُ رسوله من شيء قَطُّ إِلا عَلِمَ أَنَّه كائِنٌ قبلَ أَنْ يَمُوتَ، ولكن لم تزَل البلايا بِالرُّسُلِ، حتى خافوا أَن يكون مَن معهم مِن قومهم يُكَذِّبُونَهم، وكانت تَقْرَؤها ﴿وظَنُّوا أَنَّهمْ قد كُذِّبُوا﴾ مُثَقَّلَة. أخرجه البخاري (٣) .\n_________\n(١) جاء في \" زاد المسير \" ٤ / ٢٩٦ قرأ ابن كثير ونافع وأبو عمرو وابن عامر \" كذبوا \" مشددة الذال مضمومة الكاف، والمعنى: وتيقن الرسل أن قومهم قد كذبوهم، فيكون الظن هاهنا بمعنى اليقين، وهذا قول الحسن وعطاء وقتادة وقرأ عاصم وحمزة والكسائي \" كذبوا \" خفيفة، والمعنى: ظن قومهم أن الرسل قد كذبوا فيما وعدوا به من النصر، لأن الرسل لا يظنون ذلك.\n(٢) قال الحافظ في \" الفتح \" ٨ / ٢٦٧: وهذا ظاهر في أنها أنكرت القراءة بالتخفيف، بناء على أن الضمير للرسل، وليس الضمير للرسل على ما بينته، ولا لإنكار القراءة بذلك معنى بعد ثبوتها، ولعلها لم تبلغها ممن يرجع إليه في ذلك، وقد قرأها بالتخفيف أئمة الكوفة من القراء: عاصم ويحيى بن وثاب، والأعمش، وحمزة، والكسائي، ووافقهم من الحجازيين: أبو جعفر بن القعقاع، وهي قراءة ابن مسعود وابن عباس، وأبي عبد الرحمن السلمي، والحسن البصري، ومحمد بن كعب القرظي في آخرين.\n(٣) ٨ / ٢٩٩ في الأنبياء، باب قوله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي تفسير سورة البقرة ﴿أم حسبتم أن تدخلوا الجنة ولما يأتكم مثل الذين خلوا من قبلكم﴾، وفي تفسير سورة يوسف، باب قوله ﴿حتى إذا استيأس الرسل﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجة البخاري في أحاديث الأنبياء (٢٠: ٨) عن يحي بن بكير عن ليث عن عقيل عن محمد الزهري عن عروة عن عائشة تحفة الأشراف (١٢/٦٦) .","vol":"2","page":199},{"text":"٦٧٦ - () ابن عباس - ﵄ -: في قوله: ﴿وما يُؤمِنُ أكثَرُهُمْ بالله إِلاّ وهم مشركون﴾ [يوسف: ١٠٦]، قال: تسألهم: مَنْ خَلَقَهُم، ومن خلق السموات والأرضَ؟ فيقولون: اللَّه.\nوفي رواية: فيُقرُّونَ أَنَّ الله خالقُهم، فذلك إيمانُهُم، وهم يعبدون غيره، فذلك شركهم. أخرجه (١) .\n_________\n(١) لم يذكر المصنف ﵀ من أخرجه. وقد روى ابن جرير ١٣ / ٥١ من طريق عطاء بن السائب عن سعيد بن جبير عن ابن عباس (وما يؤمن أكثرهم بالله إلا وهم مشركون) قال: من إيمانهم أنهم إذا قيل لهم: من خلق السماء، ومن خلق الأرض، ومن خلق الجبال؟ قالوا: الله. وهم مشركون. وهو قول مجاهد وعكرمة وقتادة وعطاء والضحاك وعبد الرحمن بن زيد بن اسلم.","vol":"2","page":200},{"text":"<span data-type=\"title\" id=toc-183>سورة الرعد</span>\n٦٧٧ - (ت) أبو هريرة - ﵁ -: عن النبيِّ ﷺ في قوله: ﴿ونُفَضِّلُ بعضَها على بعض في الأُكُلِ﴾ [الرعد: ٤]، قال: «الدَّقَلُ والفارِسيُّ والحلوُ والحامضُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١١٧) في التفسير، باب ومن سورة الرعد، وأخرجه ابن جرير ١٣ / ٦٩، وقال الترمذي: حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١١٨) قال حدثنا محمود بن خداش البغدادي. قال: حدثنا سيف بن محمد الثوري عن الأعمش عن أبي صالح فذكره.","vol":"2","page":201},{"text":"<span data-type=\"title\" id=toc-184>سورة إبراهيم</span>\n٦٧٨ - (ت) أبو أمامة الباهلي - ﵁ -: قال: قال رسول الله ﷺ في قوله تعالى: ﴿ويُسقَى من ماءٍ صَديدٍ. يتَجَرَّعُه﴾ [إبراهيم: ١٦]، قال: «يُقَرَّبُ إلى فِيه، فيكْرَهُه، فإِذا أُدْنِي منه شَوَى وجْهَهُ، ووَقعَتْ فَرْوَةُ رَأْسِه، فإذا شرِبَه قَطَّعَ أمْعاءهُ، حتَّى يخرج من دُبُره»، قال تعالى: ﴿وَسُقُوا ماءً حَميمًا فَقَطَّعَ أَمعاءَهم﴾ [محمد: ١٥]، وقال: ﴿وإنْ يَسْتَغِيثُوا يُغاثُوا بماءٍ كالمُهْلِ يَشْوي الوُجُوهَ بئسَ الشَّرابُ وساءَتْ مُرْتَفقًا﴾ [الكهف: ٢٩] . أخرجه الترمذي (١) . ⦗٢٠٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صديد) الصديد: ما يسيل من القيح من الجراحات، ومن أجساد الموتى.\n(فروة رأسه) فروة الرأس: هي جلدته بما عليها من الشعر.\n(حميم) الحميم: الماء المتناهي حره.\n(كالمهل) المهل: النحاس المذاب.\n_________\n(١) رقم (٢٥٨٦) في أبواب صفة جهنم، باب ما جاء في صفة شراب أهل النار، من حديث صفوان بن عمرو عن عبيد الله بن بسر عن أبي أمامة، وقال: هذا حديث غريب، وهكذا قال محمد بن إسماعيل - يعني البخاري - عن عبيد الله بن بسر، ولا نعرف عبيد الله بن بسر إلا في هذا الحديث. وقد روى صفوان بن عمرو عن عبد الله بن بسر صاحب النبي ﷺ غير هذا الحديث، ⦗٢٠٢⦘ وعبد الله بن بسر له أخ قد سمع من النبي ﷺ، وأخته قد سمعت من النبي ﷺ، وعبيد الله بن بسر الذي روى عنه صفوان بن عمرو حديث أبي أمامة لعله أن يكون أخا عبد الله بن بسر. وقال الحافظ في \" التقريب \": قال الترمذي: لعله أخو عبد الله بن بسر المازني الصحابي. وقد جزم أبو نعيم في \" الحلية \" ٨ / ١٨٢ بأن رواية صفوان هنا عن عبد الله بن بسر المازني الصحابي، فإن صح ما قال زال الإشكال، والله أعلم. والحديث رواه أيضًا أحمد في \" المسند \" ٥ / ٢٦٥، وابن جرير ١٣ / ١٣١، وأورده السيوطي في \" الدر المنثور \" ٤ / ٧٣، ٧٤، وزاد نسبته للنسائي، وابن أبي الدنيا في صفة النار، وأبي يعلى، وابن المنذر، وابن أبي حاتم، والطبراني، وابن مردويه، والبيهقي في \" البعث والنشور \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجة أحمد (٥/٢٦٥) قال حدثنا علي بن إسحاق. و«الترمذي» (٢٥٨٣) قال حدثنا سويد بن نصر و«النسائي» في الكبرى «(تحفة الأشراف» (٤٨٩٤) عن سويد بن نصر.\nكلاهما - علي، وسويد - قالا: أخبرنا عبد الله قال أخبرنا صفوان بن عمرو عن عبيد الله بن بسر فذكره.","vol":"2","page":201},{"text":"٦٧٩ - (ت) أنس بن مالك - ﵁ -: قال: أُتِيَ رَسولُ الله ﷺ بِقناعٍ فيه رُطَبٌ، فقال: مثلُ كلمةٍ طيِّبةٍ ﴿كشجرةٍ طيِّبَةٍ أَصْلُها ثابتٌ وفَرْعُها في السَّمَاءِ. تُؤتِي أُكُلَها كُلَّ حين بإذن ربِّها﴾ [إبراهيم: ٢٤، ٢٥] قال: «هي النَّخْلةُ»، ﴿ومَثَلُ كلمةٍ خبيثةٍ كشجَرَةٍ خبيثَةٍ اجتُثَّتْ من فوق الأرض مالها من قَرارٍ﴾ [إبراهيم: ٢٦] قال: «هي الحنْظَل» . أخرجه الترمذي.\nوقال: وقد رَوَاهُ غيرُ واحدٍ موقوفًا، ولم ⦗٢٠٣⦘ يرفَعُوهُ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بقناع) القناع: طبق يؤكل عليه.\n(مرتفقًا) المرتفق: المتكأ. وأصله من المرفق.\n_________\n(١) الترمذي رقم (٣١١٨) من حديث حماد بن سلمة عن شعيب بن الحبحاب عن أنس بن مالك ﵁، وزاد فيه - يعني شعيبًا - كما صرح بذلك في رواية أبي يعلى: فأخبرت بذلك أبا العالية فقال: صدق وأحسن، وقال الترمذي: حدثنا قتيبة، حدثنا أبو بكر بن شعيب بن الحبحاب عن أبيه عن أنس بن مالك نحوه بمعناه، ولم يرفعه، ولم يذكر قول أبي العالية، وهذا أصح من حديث حماد بن سلمة. وروى غير واحد مثل هذا موقوفًا، ولا نعلم أحدًا رفعه غير حماد بن سلمة، ورواه معمر، وحماد بن زيد، وغير واحد، ولم يرفعوه. حدثنا أحمد بن عبدة الضبي، أخبرنا حماد بن زيد، عن شعيب بن الحبحاب عن أنس بن مالك نحو حديث عبد الله بن أبي بكر بن شعيب بن الحبحاب ولم يرفعه. قال ابن كثير: وكذا نص عليه مسروق، ومجاهد، وعكرمة، وسعيد بن جبير، والضحاك، وقتادة، وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١١٩) قال: حدثنا عبد بن حميد، قال: حدثنا أبو الوليد، «النسائي» في الكبرى «تحفة الأشراف» (٩١٦) عن إسحاق بن إبراهيم عن النضر بن شميل.\nكلاهما - أبو الوليد، والنضر - عن حماد بن سلمة عن شعيب فذكره.","vol":"2","page":202},{"text":"٦٨٠ - (خ م ت د س) البراء بن عازب - ﵄ -: عن النبيِّ ﷺ قال: «المسلم إذا سُئلَ في القبر: يشهد أن لا إله إلا الله وأنَّ محمدًا رسولُ الله، فذلك قوله: ﴿يُثبِّتُ اللَّهُ الذين آمنوا بالقولِ الثَّابتِ﴾» [إبراهيم: ٢٧] .\nوفي رواية قال: ﴿يُثَبِّتُ اللَّهُ الذين آمنوا بالقولِ الثَّابتِ﴾ نزلت في عذاب القبر، يقالُ له: مَن رَبُّك؟ فَيقُولُ: ربِّيَ اللهُ، ونَبِيِّي محمدٌ. أخرجه البخاري، ومسلم، وأبو داود، والنسائي، والترمذي. ⦗٢٠٤⦘\nإلا أنَّه قال: «هي في القبر، يُقال له: من ربُّك؟ وما دينُك؟ ومَن نَبِيُّكَ؟» (١) .\n_________\n(١) البخاري ٣ / ١٨٤ في الجنائز، باب ما جاء في عذاب القبر، وفي تفسير سورة إبراهيم، باب ﴿يثبت الله الذين آمنوا بالقول الثابت﴾، ومسلم رقم (٢٨٧١) في صفة الجنة، باب عرض مقعد الميت من الجنة أو النار، والترمذي رقم (٣١١٩) في التفسير، باب ومن سورة إبراهيم ﵇، وأبو داود رقم (٤٧٥٠) في السنة، باب المسألة في القبر وعذاب القبر، والنسائي ٦ / ١٠١ في الجنائز، باب عذاب القبر، وأخرجه ابن ماجة رقم (٤٢٦٩) في الزهد، باب ذكر القبر والبلى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٢) قال: حدثنا عفان. وفي (٢٩١) قال: حدثنا محمد بن جعفر. و«البخاري» (٢/١٢٢) قال: حدثنا حفص بن عمر. وفي (٦/١٠٠) قال: حدثنا أبو الوليد. وفي (٢/ ١٢٢) و«مسلم» ٨/١٦٢) . و«ابن ماجة» (٤٢٦٩)، «والنسائي» (٤/١٠١) قالوا: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. و«أبو داود» (٤٧٥٠) قال: حدثنا أبو الوليد. و«الترمذي» (٣١٢٠) قال حدثنا محمود بن غيلان، قال: حدثنا أبو داود.\nخمستهم - عفان، وابن جعفر، وحفص، وأبو الوليد، وأبو داود - عن شعبة، عن علقمة بن مرثد، وعن سعد بن عبيدة، فذكره.","vol":"2","page":203},{"text":"٦٨١ - (خ) ابن عباس - ﵄ -: في قوله تعالى ﴿ألم تر إلى الذين بَدَّلُوا نِعْمَةَ اللَّهِ كُفْرًا﴾ [إبراهيم: ٢٨] قال: هم كُفَّارُ أهْلِ مَكَّةَ.\nوفي روايةٍ قال: هم والله كُفَّارُ قُريْشٍ، قال عَمرو (١) هم قُرَيْشٌ، ومحمدٌ: نعمةُ الله، ﴿وأَحَلُّوا قومَهم دار البَوار﴾ قال: النَّارَ يومَ بَدْرٍ. أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البوار): الهلاك.\n_________\n(١) هو عمرو بن دينار، وهو موصول بالإسناد، كما في الرواية التي قبلها.\n(٢) ٧ / ٢٣٥ في المغازي، باب دعاء النبي ﷺ على كفار قريش، وفي تفسير سورة إبراهيم، باب ﴿ألم تر إلى الذين بدلوا نعمة الله كفرًا﴾، قال الحافظ في \" الفتح \": وقوله: يوم بدر، ظرف لقوله \" أحلوا \" أي: أنهم أهلكوا قومهم يوم بدر فأدخلوا النار، والبوار: الهلاك، وسميت جهنم دار البوار لإهلاكها من يدخلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في المغازي (٨: ١٨) عن الحميدي - وفي التفسير (١٤:٣) عن علي بن عبد الله كلاهما عن سفيان والنسائي في التفسير «في الكبرى» عن قتيبه عن سفيان نحوه.","vol":"2","page":204},{"text":"٦٨٢ - (م ت) عائشة - ﵂ -: قالت: سألتُ رسولَ الله ﷺ عن قوله تعالى: ﴿يوم تُبَدَّلُ الأرضُ غيرَ الأرض والسمواتُ﴾ [إبراهيم: ٤٨]⦗٢٠٥⦘ قلت: أيْنَ يَكُونُ النَّاسُ يومئذ يا رسول الله؟ قال: «على الصراطِ» . أخرجه مسلم، والترمذي (١) .\n_________\n(١) مسلم رقم (٢٧٩١) في صفات المنافقين وأحكامهم، باب في البعث والنشور، والترمذي رقم (٣١٢٠) في التفسير، باب ومن سورة إبراهيم ﵇.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٧٤) قال: حدثنا سفيان. و«أحمد» (٦/٣٥) قال: حدثنا ابن أبي عدي. و«الدارمي» (٢٨١٢) قال: حدثنا عمرو بن عون. قال: أخبرنا خالد. و«مسلم» (٨/١٢٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر. و«ابن ماجة» (٤٢٧٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر. و«الترمذي» و(٣٢٤٢) قال: حدثنا ابن أبي عمر: قال حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، وابن أبي عدي، وخالد بن الحارث، وعلي بن مسهر - عن داود بن أبي هند، عن الشعبي، عن مسروق، فذكره.\nأخرجه أحمد (٦/١٣٤) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٦/٢١٨) قال: حدثنا إسماعيل.\nكلاهما - وهيب، وإسماعيل بن علية - عن داود، عن الشعبي. قال: قالت عائشة، فذكره، ليس فيه: - مسروق.","vol":"2","page":204},{"text":"<span data-type=\"title\" id=toc-185>سورة الحجر</span>\n٦٨٣ - (ت س) ابن عباس - ﵄ -: قال: كانت امْرَأةٌ تُصلِّي خَلْفَ رسولِ اللهِ ﷺ حسناءُ من أحْسنِ النَّاسِ - وكان بعضُ القومَ يتقَدَّمُ، حتى يكونَ في الصفِّ الأول لئلا يراها، ويتأخر بعضهم حتى يكون في الصفِّ المؤَّخرِ، فإذا رَكعَ نظر من تحت إِبطَيهِ، فأنزل الله تعالى: ﴿ولَقَدْ عَلِمْنا المُسْتَقْدِمينَ مِنْكُمْ ولقَدْ عَلِمْنا المُسْتَأخِرين﴾ [الحجر: ٢٤] . أخرجه الترمذي، والنسائي (١) .\n_________\n(١) النسائي ٢ / ١٨ في الصلاة، باب المنفرد خلف الصف، والترمذي رقم (٣١٢٢) في التفسير، باب ومن سورة الحجر من حديث نوح بن قيس الحداني عن عمرو بن مالك عن أبي الجوزاء عن ابن عباس، قال الترمذي: وروى جعفر بن سليمان هذا الحديث عن عمرو بن مالك عن أبي الجوزاء نحوه، ولم يذكر فيه عن ابن عباس، وهذا أشبه أن يكون أصح من حديث نوح. وقد استظهر ابن كثير بعد أن ذكر كلامًا طويلًا عن هذا الحديث أنه كلام أبي الجوزاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٠٥) قال: حدثنا سريج. و«ابن ماجة» (١٠٤٦) قال: حدثنا حميد بن مسعدة، وأبو بكر بن خلاد. و«الترمذي» (٣١٢٢) قال: حدثنا قتيبة. و«النسائي» (٢/١١٨)، وفي الكبري (٨٥٣) قال: أخبرنا قتيبة بن سعيد، و«ابن خزيمة» (١٦٩٦) قال: حدثنا نصر بن علي الجهضمي. وفي (١٦٩٧) قال: حدثنا أبو موسى. (ح) وحدثناه الفضل بن يعقوب. سبعتهم - سريج، وحميد، وابن خلاد، وقتيبة، ونصر، وأبو موسى،والفضل - عن نوح بن قيس، عن عمرو بن مالك النكري، عن أبي الجوزاء، فذكره.","vol":"2","page":205},{"text":"٦٨٤ - (ت) أبو سعيد الخدري - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «اتَّقُوا فِراسَةَ المؤمن، فإِنه يَنظُرُ بنورِ الله»، ثم قرأ ﴿إنَّ في ذلك لآياتٍ للمُتَوَسِّمِينَ﴾ [الحجر: ٧٥] . ⦗٢٠٦⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٢٥) في التفسير، باب ومن سورة الحجر، وفي سنده عطية العوفي، وهو ضعيف. وأورده السيوطي في \" الدر المنثور \" ٤ / ١٠٣ وزاد نسبته لابن جرير وابن أبي حاتم والبخاري في \" التاريخ \" وابن السني وأبي نعيم معًا في \" الطب \" وابن مردويه والخطيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (١٦ الحجر: ٦) عن محمد بن إسماعيل البخاري عن أحمد بن أبي الطيب عن مصعب بن سلام، وقال: غريب إنما نعرفه من هذا الوجه.","vol":"2","page":205},{"text":"٦٨٥ - (س) ابن عباس - ﵄ -: قال: أُتِيَ رسولُ الله ﷺ سبعًا من المثاني الطول.\nوفي رواية: في قوله ﴿سبعًا من المثاني﴾ [الحجر: ٨٧]، قال: السبع الطُّوَلُ. أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المثاني الطول) قد تقدم ذكر المثاني والطول، في تفسير سورة براءة.\n_________\n(١) ٢ / ١٣٩ في الصلاة، باب تأويل قول الله ﷿: ﴿ولقد آتيناك سبعًا من المثاني﴾ من حديث جرير عن الأعمش، عن مسلم البطين، عن سعيد بن جبير عن ابن عباس، وإسناده حسن. وأخرجه أيضًا من حديث علي بن حجر عن شريك عن أبي إسحاق عن سعيد بن جبير عن ابن عباس، وأخرجه أبو داود رقم (١٤٥٩) بلفظ: أوتي رسول الله ﷺ سبعًا من المثاني الطول، وأوتي موسى ﵇ ستًا، فلما ألقى الألواح رفعت اثنتان وبقي أربع \"، وذكره السيوطي في \" الدر المنثور \" ٤ / ١٠٥ وزاد نسبته إلى الفرياني وابن جرير وابن المنذر وابن أبي حاتم والطبراني وابن مردويه والحاكم والبيهقي في \" شعب الإيمان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤٥٩) قال: حدثنا عثمان بن أبي شيبة. و«النسائي» (٢/١٣٩) وفي الكبرى (٨٩٧) قال: أخبرني محمد بن قدامة. كلاهما - عثمان، ومحمد بن قدامة - قالا: حدثنا جرير، عن الأعمش، عن مسلم البطين، عن سعيد بن جبير، فذكره. أخرجه النسائى (٢/١٤٠)، وفي الكبرى (٨٩٨) قال: أخبرنا علي بن حجر المروزي، قال: حدثنا شريك. وفي الكبرى «تحفة الأشراف» (٥٥٩٠) عن أحمد بن سليمان، عن عبيد الله بن موسى، عن إسرائيل. كلاهما - شريك، وإسرائيل - عن أبي إسحاق، عن سعيد بن جبير، عن ابن عباس، في قوله- سبعا من المثاني - قال: السبع الطول.","vol":"2","page":206},{"text":"٦٨٦ - (خ) ابن عباس - ﵄ -: ﴿الذينَ جَعَلُوا القرآن عِضينَ﴾ [الحجر: ٩١] قال: هم أهل الكتاب: اليهودُ والنَّصارَى، جَزَّؤوهُ أَجزاء، فآمنوا بِبَعْضٍ، وكفروا بِبَعْضٍ. ⦗٢٠٧⦘ أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِضِين) جمع عِضَة: من عَضَيت الشيء: إذا فرقته، وقيل: الأصل عِضْوة، فنقصت الواو وجمعت، كما فعل في عِزِين: جمع عِزوة.\n_________\n(١) ٨ / ٢٩٠ في تفسير سورة الحجر، باب قوله ﷿: ﴿الذين جعلوا القرآن عضين﴾، و٨ / ٢٧٩ في فضائل أصحاب النبي ﷺ، باب إتيان اليهود النبي ﷺ حين قدم المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الهجرة (المناقب: ١١٢: ٥) عن زياد بن أيوب وفي التفسير (١٥: ٤:١) عن يعقوب بن إبراهيم كلاهما عن هشيم.","vol":"2","page":206},{"text":"٦٨٧ - (ت) أنس بن مالك - ﵁ -: أنَّ النبيَّ ﷺ قال في قوله تعالى: ﴿لَنَسْأَلَنَّهُمْ أَجْمَعينَ. عَمَّا كانُوا يعْمَلونَ﴾ [الحجر: ٩٢، ٩٣] قال: عن قول: «لا إله إلا اللهُ» . أخرجه الترمذي (١) . وأخرجه البخاري في ترجمة باب.\n_________\n(١) رقم (٣١٢٦) في التفسير، باب ومن سورة الحجر، وفي سنده ليث بن أبي سليم، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (١٥: ٥) عن أحمد بن عبدة الضبي عن المعتمر بن سليمان، عن ليث ابن أبي سليم وقال: غريب إنما نعرفه من حديث ليث واقد رواه ابن إدريس عن ليث عن بشر عن أنس نحوه ولم يرفعه.","vol":"2","page":207},{"text":"<span data-type=\"title\" id=toc-186>سورة النحل</span>\n٦٨٨ - (س) ابن عباس - ﵄ -: ﴿مَنْ كفر باللَّه من بعد إِيمانه إلّا مَنْ أُكْرِهَ وقَلبُهُ مُطمئنٌّ بالإيمان ولكن من شرح بالكفر صدرًا فعليهم غضبٌ من اللَّه ولهم عذاب عظيم﴾ واستثنى من ذلك ﴿ثُمَّ إنَّ ربَّكَ لِلَّذينَ هاجَرُوا مِنْ بعْدِ ما فُتِنُوا ثمَّ جاهدوا وصبروا إن ربك من بعدها ⦗٢٠٨⦘ لغفور رحيم﴾ [النحل: ١١٠] وهو عبد الله بن أبي السَّرْح (١) - الذي كان على مصرَ - كان يكتُبُ الوْحيَ لرسول الله ﷺ، فَأزلَّهُ الشيطانُ، فَلَحِقَ بالكفار، فأمر به أن يُقتل يوم الفتح، فاسْتجارَ له عثمان بن عفان، فأجارَهُ رسولُ الله ﷺ. أخرجه النسائي (٢) .\n_________\n(١) عبد الله بن سعد بن أبي السرح: أحد بني عامر بن لؤي، كان كاتب الوحي لرسول الله ﷺ ثم ارتد ولحق بمكة، ثم أسلم وحسن إسلامه، وعرف فضله وجهاده، وكان على ميمنة عمرو بن العاص حين فتح مصر، وهو الذي فتح إفريقية سنة سبع وعشرين. وغزا الأساود من النوبة، ثم هادنهم الهدنة الباقية إلى اليوم. ولما خالف محمد بن أبي حذيفة على عثمان، اعتزل الفتنة، ودعا الله أن يقبضه إثر صلاة الصبح، فصلى بالناس الصبح، فلما ذهب يسلم الثانية، قبضت نفسه بعسفان. عن الروض الأنف (٢٧٤) للسهيلي.\n(٢) ٧ / ١٠٧ في تحريم الدم، باب توبة المرتد، وأخرجه أبو داود رقم (٤٣٥٨) في الحدود، باب الحكم فيمن ارتد، وفي سنده علي بن الحسين بن واقد، وهو وإن كان ثقة له أوهام، وباقي رجاله ثقات، ومع ذلك فقد صححه الحاكم ٢ / ٣٥٦، ٣٥٧ ووافقه الذهبي. وروى الحاكم أيضًا في \" المستدرك \" ٢ / ٣٥٧ من حديث عبيد الله بن عمرو الرقي، عن عبد الكريم بن مالك الجزري، عن أبي عبيدة بن محمد بن عمار بن ياسر عن أبيه قال: أخذ المشركون عمار بن ياسر فلم يتركوه حتى سب النبي ﷺ، وذكر آلهتهم بخير، ثم تركوه، فلما أتى رسول الله ﷺ، قال: ما وراءك؟ قال: شر يا رسول الله ما تركت حتى نلت منك، وذكرت آلهتهم بخير، قال: كيف تجد قلبك؟ قال: مطمئن بالإيمان، قال: \" إن عادوا فعد \" وقال: هذا حديث على شرط الشيخين ولم يخرجاه، وأقره الذهبي. وقد ذكره الحافظ في \" الفتح \" ١٢ / ٢٧٨، وقال: وهو مرسل ورجاله ثقات، وذكره من عدة طرق مرسلة، وقال: وهذه المراسيل يقوى بعضها ببعض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود وفي الحدود (١: ٨) . النسائي في المحاربة (١٢: ٢) . - في حديث أوله قال في سورة النحل - من كفر بالله من بعد إيمانه (١٦: ١٠٦) الحديث تحفة الأشراف (٥/١٧٦) .","vol":"2","page":207},{"text":"٦٨٩ - (ت) أبي بن كعب ﵁ قال: لما كان يومُ أُحُدٍ: أُصيب من الأنصار أربعةٌ وستُّون رُجلًا، ومن المهاجرين ستةٌ - منهم حمزة بن ⦗٢٠٩⦘ عبد المطَّلب - فمثَّلُوا بهم، فقالت الأنصار: لئن أصبنا منهم يومًا مثلَ هذا لَنُرْبِيَنَّ عليهم التمثيل، فلما كان يومُ فتح مكة أَنزل الله ﴿وإن عاقبتُم فعاقبوا بمثل ما عُوقبتم به ولئن صبرتُم لهو خيرٌ للصابرين﴾ [النحل: ١٢٦] فقال رجل: لا قُرَيْشَ بعد اليوم، فقال النبي ﷺ: «كُفُّوا عن القوم إلا أَربعة (١)» . أخرجه الترمذي (٢) . ⦗٢١٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مثّلوا بهم) مثل به يمثل: إذا نكَّل به، ومثل بالقتيل: إذا جدعه. وشوه خلقته، والاسم: المُثلة.\n(لنربين) أي: لنزيدن.\n_________\n(١) هم: عكرمة بن أبي جهل، وعبد الله بن خطل، ومقيس بن صبابة، وعبد الله بن سعد بن أبي سرح. أما عكرمة بن أبي جهل: فهرب إلى اليمن، وأسلمت امرأته أم حكيم بنت الحارث بن هشام، فاستأمنت له من رسول الله ﷺ فأمنه. فخرجت في طلبه إلى اليمن، حتى أتت به رسول الله ﷺ، فأسلم وحسن إسلامه.\nوأما عبد الله بن خطل: فقتله سعيد بن حريث المخزومي وأبو برزة الأسلمي، اشتركا في دمه. وابن خطل: رجل من بني تميم بن غالب. وإنما أمر رسول الله ﷺ بقتله، لأنه كان مسلمًا - فبعثه رسول الله ﷺ مصدقًا، وبعث معه رجلًا من الأنصار، وكان معه مولى من المسلمين يخدمه فنزل منزلًا، وأمر ابن خطل المولى أن يذبح له تيسًا فيصنع له طعامًا، فنام فاستيقظ ولم يصنع المولى له شيئًا، فعدا عليه فقتله، ثم ارتد مشركًا.\nوكان له قينتان - فرتنى وسارة - وكانتا تغنيان بهجاء رسول الله ﷺ. فأمر رسول الله ﷺ بقتلهما معه. فقتلت فرتنى، وهربت صاحبتها، وبقيت حتى أوطأها رجل فرسه فقتلها في زمن عمر.\nويقال: إن فرتنى أسلمت، وإن سارة أمنها رسول الله ﷺ.\nوأما مقيس بن صبابة: فقتله نميلة بن عبد الله، رجل من قومه بني ليث، حي من بني كعب.\n(٢) رقم (٣١٢٨) في التفسير، باب ومن سورة النحل ﴿وإن عاقبتم فعاقبوا بمثل ما عوقبتم به﴾، وقال: هذا حديث حسن غريب من حديث أبي بن كعب، وأخرجه عبد الله بن الإمام أحمد ٥ / ١٣٥ ولفظه: كان يوم أُحد قتل من الأنصار أربعة وستون رجلًا، ومن المهاجرين ستة، فقال أصحاب رسول الله ﷺ: لئن كان لنا يوم مثل هذا من المشركين لنربين عليهم، فلما كان يوم الفتح قال رجل لا يعرف: لا قريش بعد اليوم، فنادى منادي رسول الله ﷺ: أمن ⦗٢١٠⦘ الأسود والأبيض إلا فلانًا وفلانًا، ناسًا سماهم، فأنزل الله ﵎: ﴿وإن عاقبتم فعاقبوا بمثل ما عوقبتم به ولئن صبرتم لهو خير للصابرين﴾ فقال رسول الله ﷺ: «نصبر ولا نعاقب» ...\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١٢٩)، والنسائي في الكبرى «تحفة الأشراف ١٣» كلاهما عن أبي عمار الحسين بن حريث، قال: حدثنا الفضل بن موسى، و«عبد الله بن أحمد» (٥/١٣٥) قال: حدثنا أبو صالح هدبة بن عبد الوهاب قال: حدثنا الفضل. وفي (٣/١٣٥) قال: حدثنا سعيد بن محمد الجرمي قال: حدثنا أبو تميلة.\nكلاهما - الفضل، وأبو تميلة - عن عيسى بن عبيد، عن الربيع بن أنس، عن أبي العالية، فذكره.","vol":"2","page":208},{"text":"<span data-type=\"title\" id=toc-187>سورة بني إسرائيل</span>\n٦٩٠ - (خ) ابن مسعود - ﵁ -: قال: في بني إسرائيل والكهف، ومريم، وطه، والأنبياء: إِنَّهُنَّ من العتاقِ (١) الأُوَل، وهُنَّ من تِلادي. أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العِتاق الأول) أراد بالعتاق الأول: السور التي نزلت أولًا بمكة، ⦗٢١١⦘ ولذلك قال: «تلادي» يعني: من أول ما تعلمته، والتِّلاد والتالد: المال الموروث القديم، والطريف: المكتسب.\n_________\n(١) بكسر المهملة وتخفيف المثناة: جمع عتيق، وهو القديم، أو هو كل ما بلغ الغاية في الجودة، وبالثاني: جزم جماعة في هذا الحديث، وبالأول: جزم أبو الحسن بن فارس، وقوله \" الأول \" بتخفيف الواو، وقوله \" هن من تلادي \" بكسر المثناة وتخفيف اللام، أي: مما حفظ قديمًا، والتلاد، والتليد: قديم المال، وهو بخلاف الطارف، والطريف، ومراد ابن مسعود: أنهن من أو ما تعلم من القرآن، وأن لهن فضلًا لما فيهن من القصص وأخبار الأنبياء والأمم.\n(٢) ٨ / ٢٩٤ في فاتحة تفسير سورة بني إسرائيل، وفي فاتحة تفسير سورة الأنبياء، وفي فضائل القرآن، باب تأليف القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (١٠٢١) عن بندار عن غندر وفيه - التفسير (١٧: ١) وفي فضائل القرآن (٦: ٢) عن آدم كلاهما عن شعبة عن أبي إسحاق عنه به الأشراف (٧/ ٨٨) .","vol":"2","page":210},{"text":"٦٩١ - (خ ت) ابن عباس - ﵄ -: في قوله ﷿ ﴿وما جعلنا الرؤيا التي أريناك إلا فتنةً للناسِ﴾ [الإسراء: ٦٠]، قال: هي رؤيا (١) عَيْنٍ أُرِيها (٢) النبيُّ ﷺ ليلةَ أُسْريَ به إلى بيتِ المقدس، ﴿والشجرة الملعونة في القرآن﴾ هي شَجرة الّزَّقُّوم (٣) . أخرجه البخاري، والترمذي (٤) . ⦗٢١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إلا فتنة للناس) الفتنة: الاختبار والابتلاء، وقيل: أراد به: الافتتان في الدِّين. وذلك أن النبي ﷺ لما أسري به، وحدث الناس بما رأى من العجائب، صدقه بعض الناس، وكذبه بعضهم، فافتتنوا بها.\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٢٧٨: واستدل به على إطلاق لفظ \" الرؤيا \" على ما يرى بالعين في اليقظة، وقد أنكره الحريري تبعًا لغيره، وقالوا: إنما يقال: \" رؤيا \" في المنام، وأما التي في اليقظة فيقال رؤية، وممن استعمل الرؤيا على التي في اليقظة المتنبي في قوله:\n«ورؤياك أحلى في العيون من الغمض»\nوهذا التفسير يرد على من خطأه.\n(٢) قال الحافظ: لم يصرح بالمرئي، وعند سعيد بن منصور من طريق أبي مالك قال: هو ما أري في طريقه إلى بيت المقدس.\n(٣) قال الحافظ: هذا هو الصحيح، وذكره ابن أبي حاتم عن بضعة عشر نفسًا من التابعين. وأما الزقوم: فقد قال أبو حنيفة الدينوري في \" كتاب النباتات \" الزقوم شجرة غبراء، تنبت في السهل، صغيرة الورق مدورته، لا شوك لها، ذفرة مرة، لها كعابر في سوقها كثيرة ولها وريد ضعيف جدًا يجرسه النحل، ونورتها بيضاء، ورأس ورقها قبيح جدًا.\nوروى عبد الرزاق عن معمر عن قتادة قال: \" قال المشركون: يخبرنا محمد أن في النار شجرة، والنار تأكل الشجر، فكان ذلك فتنة لهم \".\nوقال السهيلي: الزقوم وزن فعول، من الزقم: وهو اللقم الشديد، وفي لغة تميمية: كل طعام يتقيأ منه، يقال له: زقوم، وقيل: هو كل طعام ثقيل.\n(٤) البخاري ٧ / ١٧٠، ١٧١ في فضائل أصحاب النبي ﷺ، باب المعراج، وفي تفسير سورة بني إسرائيل، باب ﴿وما جعلنا الرؤيا التي أريناك إلا فتنة للناس﴾، وفي القدر، باب ﴿وما جعلنا الرؤيا التي أريناك إلا فتنة للناس﴾، والترمذي رقم (٣١٣٣) في التفسير، باب ومن سورة بني إسرائيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢١) (١٩١٦) . و«البخاري» (٥/.، ٦٩ ٨/١٥٦) قال حدثنا الحميدي وفي (٦/١٠٧) قال حدثنا علي بن عبد الله. و«الترمذي» (٣١٣٤) قال حدثنا ابن أبي عمر. و«النسائي» في الكبرى. «تحفة الأشراف» (١٦٦٧) عن محمد بن منصور خمستهم - أحمد، والحميدي وعلي بن عبد الله، وابن أبي عمر، ومحمد بن منصور - عن سفيان.\n٢- وأخرجه أحمد (١/٣٧٠) (٣٥٠٠) قال حدثنا روح قال حدثنا زكريا بن إسحاق.\nكلاهما- سفيان، وزكريا - قالا: حدثنا عمرو بن دينار أنه سمع عكرمة، فذكره.","vol":"2","page":211},{"text":"٦٩٢ - (خ) عبد الله بن مسعود - ﵁ -:في قوله ﷿: ﴿أَمَرْنا مُتْرَفِيها﴾ [الإسراء: ١٦] قال: كنا نقولُ للحيِّ في الجاهلية - إذا كَثُرُوا - قد أَمِرَ (١) بنُو فُلانٍ. أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قد أمِرَ بنو فلان) يقال: أمر بنو فلان، أي: كثروا وزادوا.\n_________\n(١) وأخرجه البخاري عن الحميدي عن سفيان وقال: \" أمر \" وضبطه الحافظ فقال الأولى بكسر الميم، والثانية بفتحها، وقال: كلاهما لغتان، وأنكر ابن التين فتح الميم في أمر بمعنى كثر، وغفل في ذلك، ومن حفظه حجة عليه.\nوقال ابن الجوزي في \" زاد المسير \" ٥ / ١٨ في تفسير الآية: قرأ الأكثرون \" أمرنا \" مخففة على وزن \" فعلنا \" وفيها ثلاثة أقوال: أحدها: أنه من الأمر، وفي الكلام إضمار تقديره: أمرنا مترفيها بالطاعة ففسقوا، هذا مذهب سعيد بن جبير، قال الزجاج: ومثله في الكلام: أمرتك فعصيتني، فقد علم أن المعصية مخالفة الأمر. والثاني: أكثرنا، يقال: أمرت الشيء وآمرته، أي: كثرته، ومنه قولهم: مهرة مأمورة، أي: كثيرة النتاج: يقال: أمر بنو فلان يأمرون أمرًا: إذا كثروا، هذا قول أبي عبيدة وابن قتيبة،\nوالثالث: أن معنى: أمرنا أمرنا، يقال: أمرت الرجل بمعنى أمرته، والمعنى: سلطنا مترفيها بالإمارة. ذكره ابن الأنباري.\n(٢) ٨ / ٢٩٩ في تفسير سورة بني إسرائيل، باب ﴿وإذا أردنا أن نهلك قرية أمرنا مترفيها﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (١٧: ٣- ألف) عن علي بن عبد الله عن سفيان. قال: وقال الحميدي:حدثنا سفيان.... فذكره وقال: أمر. تحفة الأشراف (٧./٥٧) .","vol":"2","page":212},{"text":"٦٩٣ - (خ م) عبد الله بن مسعود - ﵁ -: في قوله تعالى: ⦗٢١٣⦘ ﴿أولئك الذين يَدْعُون يبتغون إلى ربهم الوسيلة﴾ [الإسراء: ٥٧] قال: كان نَفَرٌ من الإنس يعبدون نفرًا من الجن، فأسلم (١) النَّفَرُ من الجِنِّ، فاسْتمْسَك الآخرون بعبادتهم، فنزلت ﴿أولئك الذين يَدْعون (٢) يبتغون إلى ربهم الوسيلة﴾ أخرجه البخاري ومسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يبتغون إلى ربهم الوسيلة) الوسيلة: ما يتوسل به إلى الشيء، أي: يطلبون القربة إلى الله تعالى.\n_________\n(١) قال الحافظ: أي: استمر الإنس الذين كانوا يعبدون الجن على عبادة الجن، والجن لا يرضون بذلك، لكونهم أسلموا، وهم الذين صاروا يبتغون إلى ربهم الوسيلة، وروى الطبري من وجه آخر عن ابن مسعود فزاد فيه \" والإنس الذين كانوا يعبدونهم لا يشعرون بإسلامهم \" وهذا هو المعتمد في تفسير الآية.\n(٢) مفعول \" يدعون \" محذوف، تقديره: أولئك الذين يدعونهم آلهة يبتغون إلى ربهم الوسيلة، وقرأ ابن مسعود ﵁ \" تدعون \" بالمثناة الفوقية، على أن الخطاب للكفار، وهو واضح، قاله الحافظ.\n(٣) البخاري ٨ / ٣٠١ في تفسير سورة بني إسرائيل، باب ﴿قل ادعوا الذين زعمتم من دونه﴾، وباب قوله: ﴿أولئك الذين يدعون يبتغون إلى ربهم الوسيلة﴾، ومسلم رقم (٣٠٣٠) في التفسير، باب قوله تعالى: ﴿أولئك الذين يدعون يبتغون إلى ربهم الوسيلة﴾، واللفظ لمسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٠٧) قال: حدثني عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا سفيان. (ح) وحدثنا بشر بن خالد، قال: أخبرنا محمد بن جعفر، عن شعبة، و«مسلم» (٨/٢٤٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس. (ح) وحدثني أبو بكر بن نافع العبدي، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. (ح) وحدثنيه بشر بن خالد، قال: أخبرنا محمد، يعني ابن جعفر، عن شعبة. و«النسائي» في الكبرى «تحفة الأشراف» (٩٣٣٧) عن عمرو بن علي، عن يحيى، عن سفيان. (ح) وعن محمد بن العلاء، عن ابن إدريس. (ح) وعن محمد ابن منصور، عن سفيان بن عيينة. أربعتهم - سفيان الثوري، وشعبة، وعبد الله بن إدريس، وسفيان بن عيينة- عن سليمان الأعمش، عن إبراهيم، عن أبي معمر، فذكره.","vol":"2","page":212},{"text":"٦٩٤ - (ت) أبو هريرة - ﵁ -: عن النبي ﷺ ﴿يومَ نَدعو كلَّ أُناسٍ بإِمامهم﴾ [الإسراء: ٧١] قال: «يُدْعى أحدُهم، فيُعطى كتابَه بيمينه، ويمُدُّ له في جِسْمِهِ سِتُّون ذراعًا، ويَبْيضُّ وجهْهُ، ويُجعلُ على رأسِه تَاجٌ من لؤلؤٍ يتلألأ، فينطلق إلى أصحابه الذين كانوا يجتمعون إليه ⦗٢١٤⦘ فيرَونه من بعيد، فيقولون، اللهم ائْتِناَ بهذا، فيأتيهم، فيقول: أبْشرُوا لكُلِّ رجُلٍ منكم مثلُ هذا المتبوع على الهُدَى، وأما الكافر: فيُعْطَى كتابَه بشماله، ويَسوَدُّ وجهه، ويُمدُّ له في جسمه سِتونَ ذراعًا، ويُلبس تاجًا من نارٍ، فإذا رآه أصحابُهُ يقولون: نعوذُ بالله من شر هذا، اللَّهُمَّ لا تأتِنا به، فيأتيهم، فيقولون: اللهم أّخِّرْه، فيقول لهم: أبعَدكُمُ الله، فإنَّ لكلِّ رجلٍ منكم هذا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٣٥) في التفسير، باب ومن سورة بني إسرائيل، وفي سنده عبد الرحمن بن أبي كريمة، والد السدي الكبير، وهو مجهول الحال، لم يوثقه غير ابن حبان، ومع ذلك فقد حسن الترمذي حديثه هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١٣٦) قال حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا عبيد الله بن موسى عن إسرائيل عن السدي عن أبيه فذكره.","vol":"2","page":213},{"text":"٦٩٥ - (ط) عبد الله بن عمر بن الخطاب - ﵄ -: كان يقولُ: دُلُوكُ الشَّمْسِ: مَيْلُها. أخرجه الموطأ (١) .\n_________\n(١) ١ / ١١ في وقوت الصلاة، باب ما جاء في دلوك الشمس إلى غسق الليل، وإسناده صحيح. وهو قول أبي برزة وأبي هريرة والحسن والشعبي وسعيد بن جبير وأبي العالية ومجاهد وعطاء وعبيد بن عمير وقتادة والضحاك ومقاتل، وهو اختيار الأزهري. وروى الحاكم ٢ / ٣٦٣ عن ابن مسعود أنه غروبها، وصححه على شرط الشيخين، ووافقه الذهبي، وقد قال بهذا القول النخعي وابن زيد، وعن ابن عباس كالقولين، قال الفراء: ورأيت العرب تذهب في الدلوك إلى غيبوبة الشمس، وهذا اختيار ابن قتيبة، قال: لأن العرب تقول: ذلك النجم: إذا غاب، قال ذو الرمة:\nمصابيح ليست باللواتي تقودها ... نجوم ولا بالافلات الدوالك\nوتقول في الشمس: دلكت براح، يريدون: غربت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (١/٤٤/١٨) وقال الزرقاني: وكذا روى عن ابن ابن عباس وأبي هريرة وأبي برزة وعن خلق من التابعين ورى ابن أبي حاتم عن علي: دلوكها غروبها ورجح الأول بأن نافعا وإن وقفه فقد رواه سالم نافعا عن أبيه ابن عمر عن النبي، أخرجه ابن مردويه فلا يعدل عنه،وبأنه يدل أيضا قوله ﷺ «أتاني جبريل لدلوك الشمس حين زالت فصلى بهم الظهر» أخرجه إسحاق بن راهويه في مسنده وابن مردويه في تفسيره والبيهقي في المعرفة من حديث أبي مسعود الأنصاري.","vol":"2","page":214},{"text":"٦٩٦ - (ط) ابن عباس - ﵄ -: كان يقولُ: دُلُوكُ الشَّمْسِ: إذا فاءَ الفَيْئُ، وغَسَقُ اللَّيل: اجتماعُ اللَّيْلِ وظُلْمتُهُ. أخرجه الموطأ (١) .\n_________\n(١) ١ / ١١ في وقوت الصلاة، باب ما جاء في دلوك الشمس إلى غسق الليل، وفي سنده مجهول، وأورده السيوطي في \" الدر \" ٤ / ١٩٥، ونسبه لابن أبي شيبة وابن المنذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (١/٤٥) وقال الزرقاني - مالك بن داود بن الحصين - وثقه ابن معين وابن سعد والعجلي وابن إسحاق وأحمد بن صالح المصري. والنسائي وقال أبوحاتم:ليس بقوى لولا أن مالكا روى عنه لترك حديثه وقال الباجي: منكر الحديث متهم برأسه الخوارج قال ابن حبان لم يكن داعية وقال بن عدي هو عندي صالح الحديث مات سنة خمس وثلاثين ومائة.","vol":"2","page":214},{"text":"٦٩٧ - (ت) أبو هريرة - ﵁ -:في قوله تعالى: ﴿إِنَّ قرآن الفجر كان مَشْهودًا﴾ [الإسراء: ٧٨] أنَّ النبيَّ ﷺ قال: «تشهدُهُ ملائكةُ الليل وملائكة النهار» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٣٤) في التفسير، باب ومن سورة بني إسرائيل، وإسناده صحيح، وقال الترمذي: حديث حسن صحيح، وأخرج البخاري ٨ / ٣١٢، ومسلم رقم (٦٤٩) من حديث أبي هريرة مرفوعًا \" فضل صلاة الجميع على صلاة الواحد خمس وعشرون درجة، ويجتمع ملائكة الليل وملائكة النهار في صلاة الصبح، يقول أبو هريرة: اقرؤوا إن شئتم ﴿وقرآن الفجر إن قرآن الفجر كان مشهودًا﴾ قال ابن كثير: فعلى هذا تكون هذه الآية: ﴿أقم الصلاة لدلوك الشمس إلى غسق الليل وقرآن الفجر إن قرآن الفجر كان مشهودًا﴾ قد دخل فيها أوقات الصلوات الخمس. فمن قوله: ﴿لدلوك الشمس إلى غسق الليل﴾ وهو ظلامه: أخذ منه الظهر والعصر والمغرب والعشاء، ومن قوله ﴿وقرآن الفجر﴾ يعني صلاة الفجر، وقد ثبتت السنة عن رسول الله ﷺ تواترًا من أقواله وأفعاله بتفاصيل هذه الأوقات على ما هي عليه اليوم عند أهل الإسلام مما تلقوه خلفًا عن سلف وقرنًا بعد قرن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٧٤) والبخاري في جزءالقراءة خلف الإمام (٢٥١) قال حدثنا عبيد بن أسباط و«ابن ماجة» (٦٧٠) قال حدثنا عبيد بن أسباط بن محمد القرشي، «الترمذي» (٣١٣٥) قال حدثنا عبيد بن أسباط بن محمد قرشي كوني. و«النسائي» في الكبرى «تحفة الأشراف» (٩/.١٢٣٣٢) عن عبيد بن أسباط بن محمد.\nكلاهما - أحمد بن حنبل، وعبيد - عن أسباط بن محمد، عن الأعمش عن أبي صالح، فذكره.","vol":"2","page":215},{"text":"٦٩٨ - (ت) أبو هريرة - ﵁ -: في قوله تعالى: ﴿عسى أن يبعثَك ربُّكَ مقامًا محمودًا﴾ قال: سُئِلَ رسولُ الله ﷺ عن المقام المحمود؟ قال: «هو الشفاعة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٣٦) في التفسير، باب ومن سورة بني إسرائيل، وفي سنده ضعيف ومجهول، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (١٨ بني إسرائيل: ٩) عن أبي كريب عن وكيع عن داود بن يزيد عن أبيه وقال: حسن تحفة الأشراف (١٠/٤٢٣) .","vol":"2","page":215},{"text":"٦٩٩ - (خ) آدم بن علي﵀ (١) -: قال: سمعتُ ابن عمر يقول: ⦗٢١٦⦘ إِنَّ النَّاسَ يَصِيرُون جُثى (٢)، كلُّ أُمَّة تَتْبَعُ نَبِيّها، يقولون: يا فلانُ اشْفَع، يا فلان اشفع، حتَّى تنتهي الشفاعة إلى النبي ﷺ، فذلك يومَ يَبْعَثُهُ الله المقام المحمود. أخرجه البخاري.\nوأخرجه البخاري أيضًا، عن حمزة، عن أبيه عبد الله بن عُمَرَ مَرْفوعًا إلى النبي ﷺ (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُثى) الجثى: جمع جثوة، وهي الجماعة.\n_________\n(١) هو آدم بن علي العجلي. ويقال: الشيباني، ويقال: البكري. روى عن ابن عمر، وعنه شعبة والأحوص وأيوب بن جابر وغيرهم. وهو بصري ثقة، وليس له في البخاري إلا هذا الحديث، كما قال الحافظ ابن حجر في \" الفتح \".\n(٢) بضم الميم وفتح المثلثة، مقصورًا، أي: جماعات، واحدها: جثوة، وكل شيء جمعته من تراب ونحوه فهو جثوة، وأما الجثي في قوله تعالى: ﴿ثم لنحضرنهم حول جهنم جثيًا﴾ فهو جمع الجاثي على ركبتيه ... .\n(٣) ٨ / ٣٠٢، ٣٠٣ في التفسير، في تفسير سورة بني إسرائيل، باب قوله ﴿عسى أن يبعثك ربك مقامًا محمودًا﴾، وفي الزكاة، باب من سأل الناس تكثرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٠٨) قال: حدثني إسماعيل بن أبان: و«النسائي» في الكبرى «تحفة الأشراف» (٦٦٤٤) عن العباس بن عبد الله بن العباس، عن سعيد بن منصور.\nكلاهما - إسماعيل بن أبان، سعيد بن منصور - عن أبي الأحوص، عن آدم ابن علي، فذكره.\nسعيد بن منصور رفع الحديث إلى النبي ﷺ.","vol":"2","page":215},{"text":"٧٠٠ - (ت) ابن عباس - ﵄ -: قال: كان النبي ﷺ بِمكَّةَ أُمِرَ بالهجرِةِ، فنزلت عليه ﴿وقُلْ رَبِّ أَدْخلني مُدْخَل صِدْقٍ وأَخْرِجْني مُخْرَجَ صِدْقٍ واجعلْ لي من لدُنْك سُلطانًا نَصيرًا﴾ [الإسراء: ٨٠] . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٣٨) في التفسير، باب ومن سورة بني إسرائيل. وأخرجه أحمد في \" المسند \" رقم (١٩٤٨)، وفي سنده قابوس بن أبي ظبيان، لينه الحافظ في \" التقريب \" قال ابن عدي: أرجو أنه لا بأس به، وقال الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٢٣) (١٩٤٨) والترمذي (٣١٣٩) قال حدثنا أحمد بن منيع.\nكلاهما - أحمد بن حنبل، وأحمد بن منيع - قالا: حدثنا جرير عن قابوس بن أبي ظبيان عن أبيه فذكره.","vol":"2","page":216},{"text":"٧٠١ - (خ م ت) ابن مسعود - ﵁ -: قال: بَينَا أنا مع ⦗٢١٧⦘ رسول الله ﷺ وهو يتوكَّأُ على عَسيبٍ - مَرَّ بنفَرٍِ من اليهود، فقال بعضُهُمْ: سلوهُ عن الروح؟ وقال بعضهم: لا تسألوه لا يُسمِعكم ما تَكرهُون، فقاموا إليه فقالوا: يا أبا القاسم، حَدِّثنا عن الروح، فقام ساعة ينظُرُ، فعرفتُ أَنه يوَحى إليه فتأَخرتُ حتى صَعِد الوحيُ، ثم قال: ﴿ويسألونك عن الروح قُل الرُّوحُ من أمْرِ (١) رَبِّي وما أُوتيتُم من العلم إلا قليلًا﴾ [الإسراء: ٨٥] فقال بعضهم لبعض: قد قلنا لكم: لا تسألوه.\nوفي رواية: «وما أوتوا من العلم إلا قليلًا» قال الأعمش: هكذا في قراءتنا (٢) . أخرجه البخاري، ومسلم، والترمذي (٣) . ⦗٢١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عسيب) العسيب: سعف النخل، وأهل العراق يسمونه الجريد.\n_________\n(١) قال ابن القيم: ليس المراد هنا بالأمر الطلب اتفاقًا، وإنما المراد به المأمور، والأمر يطلق على المأمور كالخلق على المخلوق، ومنه ﴿لما جاء أمر ربك﴾، وقال ابن بطال: معرفة حقيقة الروح مما استأثر الله بعلمه بدليل هذا الخبر، والحكمة في إبهامه اختبار الخلق ليعرفهم عجزهم عن علم ما لا يدركونه حتى يضطرهم إلى رد العلم إليه.\n(٢) ليست هذه القراءة في السبعة، بل ولا في المشهور من غيرها، قال الحافظ: وقد أغفلها أبو عبيد في كتاب القراءات له من قراءة الأعمش.\n(٣) البخاري ١ / ١٩٨ في العلم، باب قول الله تعالى: ﴿وما أوتيتم من العلم إلا قليلًا﴾، وفي تفسير سورة بني إسرائيل، باب ﴿ويسألونك عن الروح﴾، وفي الاعتصام، باب ما يكره من كثرة السؤال، وفي التوحيد، باب ﴿ولقد سبقت كلمتنا لعبادنا المرسلين﴾، وفي التوحيد، باب قوله تعالى: ﴿إنما أمرنا لشيء إذا أردناه﴾، ومسلم رقم (٢٧٩٤) في صفات المنافقين، باب سؤال اليهود النبي ﷺ عن الروح، والترمذي رقم (٣١٤٠) في التفسير، باب ومن سورة بني إسرائيل، ورواه أيضًا أحمد في \" المسند \" رقم (٣٦٨٨) . قال ابن كثير في تفسيره ٥ / ٢٢٧: وهذا السياق يقتضي فيما يظهر بادي الرأي أن هذه الآية مدنية، وأنها نزلت حين سأله اليهود عن ذلك بالمدينة، مع أن السورة كلها مكية، وقد يجاب عن هذا بأن تكون نزلت عليه بالمدينة مرة ثانية، كما نزلت عليه بمكة قبل ذلك، أو أنه نزل عليه الوحي بأنه يجيبهم عما سألوه بالآية المتقدم إنزالها عليه، وهي هذه الآية: ﴿ويسألونك عن الروح﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٩) (٣٦٨٨)، (١/٤٤٤) (٤٢٤٨) قال: حدثنا وكيع. و«البخارى» (١/٤٣) قال: حدثنا قيس بن حفص، قال: حدثنا عبد الواحد، في (٦/١٠٨) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. وفي (٩/١١٩) قال: حدثنا محمد بن عبيد بن ميمون، قال: حدثنا عيسى بن يونس. وفي (٩/١٦٦) قال: حدثنا يحي، قال: حدثنا وكيع. وفي (٩/١١٦٧) قال: حدثنا موسى بن إسماعيل، عن عبد الواحد. و«مسلم» (٨/، ١٢٨ ١٢٩) قال: حدثنا عمر بن حفص بن غياث، وقال أبي. (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج، قالا: حدثنا وكيع ح وحدثنا إسحاق بن إبراهيم الحنظلي، وعلي بن خشرم، قالا: أخبرنا عيسى بن يونس، و«الترمذي» (٣١٤١) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى بن يونس. و«النسائي» في الكبرى «تحفة الأشراف» . (٩٤١٩) عن علي بن خشرم، عن عيسى بن يونس.\nأربتعتهم - وكيع، وعبد الواحد بن زياد، وحفص بن غياث، وعيسى بن يونس - عن الأعمش، قال: حدثني إبراهيم، عن علقمة، فذكره.\n(*) صرح الأعمش بالتحديث في رواية حفص بن غياث عنه، عند البخاري.\nورواه أيضا عن عبد الله، مسروق.\nأخرجه أحمد (١/٤١٠) (٣٨٩٨) . و«مسلم» (٨/١٢٩) .","vol":"2","page":216},{"text":"٧٠٢ - (ت) ابن عباس - ﵄ -: قال: قالت قريش لليهود: أعطونا شيئًا نسأل عنه هذا الرجل، فقالوا: سلوه عن الروح، فسألوه عن الروح، فأنزل الله تعالى: ﴿ويسألونك عن الروح قُل: الرُّوحُ من أمْرِ رَبِّي وما أُوتيتُم من العلم إلا قليلًا﴾ قالوا: أوتينا علمًا كثيرًا، أوتينا التوراة، ومن أوتي التوراة فقد أوتي خيرًا كثيرًا، فأنزل الله: ﴿قُل لو كانَ البحْرُ مِدادًا لكلمات ربِّي لنَفِدَ البحرُ قبل أَن تَنْفَدَ كلماتُ ربي ولو جئنا بمثله مَدَدًا﴾ [الكهف: ١٠٩] . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٣٩) في التفسير، باب ومن سورة بني إسرائيل، وإسناده حسن. وقال الترمذي: حديث حسن صحيح غريب من هذا الوجه، وأخرجه أحمد في \" المسند \" رقم (٢٣٠٩)، وأورده السيوطي في \" الدر المنثور \" ٤ / ١٩٩، وزاد نسبته للنسائي وابن المنذر وابن حبان وأبي الشيخ في \" العظمة \" والحاكم وابن مردويه، وأبي نعيم والبيهقي كلاهما في \" الدلائل \" عن ابن عباس ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي والنسائي: جميعا في التفسير (ت ١٨بني إسرايئل:،١٢ والنسائي في الكبرى) عن قتيبه عن يحيى بن زكريا بن أبي زائدة وقال الترمذي: حسن صحيح غريب من هذا الوجه. تحفة الأشراف (٥./١٣٣) .","vol":"2","page":218},{"text":"٧٠٣ - (خ م ت س) ابن عباس - ﵁ -: في قوله تعالى: ﴿وَلا تَجْهَرْ بِصلاتِكَ ولا تُخافِتْ بها﴾ [الإسراء: ١١٠] قال: أُنْزِلتْ ورسول الله ﷺ مُتَوارٍ بمكَّةَ (١)، وكان إذا رفَعَ صوتَهُ، سَمِعَهُ المشركون فسبُّوا القرآن ومَنْ أنْزَلَهُ ومَنْ جاءَ بِهِ، فقال الله ﷿: ﴿ولا تَجْهَرْ بِصلاتِكَ﴾، أي: ⦗٢١٩⦘ بقراءتك، حتى يَسْمَعَها المشركون ﴿ولا تُخافِتْ بها﴾: عن أصْحابِكَ، فلا تُسْمِعُهُم ﴿وَابْتَغِ بين ذلك سَبيلًا﴾: أسْمِعْهُم، ولا تجهر حتى يأخُذوا عنك القرآن.\nوفي رواية: ﴿وَابْتَغِ بين ذلك سَبيلًا﴾ يقول: بين الْجَهْرِ والمخَافَتَةِ. أخرجه الجماعة إلا الموطأ، وأبا داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تخافت) المخافتة: المساررة: والتخافت: السرار.\n_________\n(١) يعني: في أول الإسلام.\n(٢) البخاري ٨ / ٣٠٧ في تفسير سورة بني إسرائيل، باب ﴿ولا تجهر بصلاتك ولا تخافت بها﴾، وفي التوحيد، باب قوله ﴿أنزله بعلمه﴾، وباب قول الله تعالى: ﴿وأسروا قولكم أو اجهروا به﴾، وباب قول النبي ﷺ: \" الماهر بالقرآن \"، ومسلم رقم (٤٤٦) في الصلاة، باب التوسط في القراءة في الصلاة الجهرية، والترمذي رقم (٣١٤٤) في التفسير، باب ومن سورة بني إسرائيل، والنسائي ٢ / ١٧٧ و١٧٨ في الصلاة، باب قوله ﷿ ﴿ولا تجهر بصلاتك﴾، ورواه أحمد في \" المسند \"، والطبري ١٥ / ١٢٣، وأورده السيوطي في \" الدر المنثور \" ٤ / ٢٠٦، وزاد نسبته إلى سعيد بن منصور، وابن أبي حاتم، وابن حبان، وابن مردويه، والطبراني والبيهقي في سننه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١-أخرجه أحمد (١/، ٢٣ ١/٢١٥) (١٨٥٣) . و«البخاري» (٦/١٠٩) قال: حدثنا يعقوب بن إبراهيم. وفي (٩/١٧٤٣) قال: حدثنا مسدد. وفي (٩/١٨٨) قال: حدثني عمرو بن زرارة. وفي (٩/١٩٤) قال: حدثنا حجاج بن منهال. و«مسلم» (٢/٣٤) قال: حدثنا أبو جعفر محمد بن الصباح. وعمرو الناقد. و«الترمذي» (٣١٤٦) قال: حدثنا أحمد بن منيع و«الترمذي» أيضا «تحفة الأشراف» (٥٤٥١) عبد بن حميد، عن سليمان بن داود. و«النسائي» (٢/١٧٧) . وفي الكبرى (٩٩٣) قال: أخبرنا أحمد بن منيع، ويعقوب بن إبراهيم الدورقي. و«ابن خزيمة» (١٥٨٧) قال: حدثنا يعقوب بن إبراهيم الدورقي وأحمد بن منيع.\nتسعتهم - أحمد بن حنبل، ويعقوب، ومسدد، وعمرو بن زرارة، وحجاج، ومحمد بن الصباح، وعمرو الناقد، وأحمد بن منيع، وسليمان بن داود - عن هشيم.\nكلاهما - هشيم، والأعمش - عن أبي بشر جعفر بن إياس، وهو ابن أبي وحشية، عن سعيد بن جبير، فذكره.\n٢- أخرجه الترمذي (٣١٤٥) قال: حدثنا عبد بن حميد. قال: حدثنا سليمان بن داود، عن شعبة، عن أبي بشر، عن سعيد بن جبير، ولم يذكر - عن ابن عباس.","vol":"2","page":218},{"text":"٧٠٤ - (خ م ط) عائشة - ﵂ -: قالت: أُنْزِلَ هذا في الدُّعاء ﴿ولا تَجْهَرْ بِصلاتِكَ ولا تُخافِتْ بها﴾ . أخرجه البخاري، ومسلم.\nوأخرجه الموطأ عن عروة بن الزبير، فجعله من كلامه (١) .\n_________\n(١) البخاري ٨ / ٣٠٧ في تفسير سورة بني إسرائيل، باب ﴿ولا تجهر بصلاتك﴾، وفي الدعوات، باب الدعاء في الصلاة، وفي التوحيد، باب قول الله تعالى: ﴿وأسروا قولكم أو اجهروا به﴾، ومسلم رقم (٤٤٧) في الصلاة، باب التوسط في القراءة في الصلاة الجهرية، والموطأ ١ / ٢١٨ في القرآن، باب العمل في الدعاء، وأورده السيوطي في \" الدر المنثور \" ٤ / ٢٠٧، وزاد نسبته إلى سعيد ⦗٢٢٠⦘ بن منصور، وابن أبي شيبة في المصنف، وأبي داود في \" الناسخ \"، والبزار، والنحاس، وابن نصر، وابن مردويه، والبيهقي في سننه عن عائشة ﵂.\nقال الحافظ في \" الفتح \": قوله: أنزل ذلك في الدعاء، هكذا أطلقت عائشة وهو أعم من أن يكون ذلك داخل الصلاة أو خارجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٠٩) قال: حدثني طلق بن غنام. قال: حدثنا زائدة. وفي (٨/٨٩) قال: حدثنا علي. قال: حدثنا مالك بن سعير. وفي (٩/١٨٨) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. و«مسلم» (٢/٣٤) قال: حدثنا يحيى بن يحيى. قال: أخبرنا يحيى بن زكريا. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا حماد، يعن ابن زيد (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثناأبو أسامة ووكيع (ح) وحدثنا أبو كريب. وقال: حدثنا أبو معاوية. و«النسائي» في الكبرى «تحفة الأشراف» (١٢/١٧٠٩٤) عن هارون بن إسحاق، عن عبدة بن سليمان. وفي (١٢/١٧٣٣٢) عن شعيب بن يوسف. وعن يحيى بن سعيد القطان. و«ابن خزيمة» (٧٠٧) قال: حدثنا سلم بن جنادة. قال: حدثنا حفص، يعني ابن غياث.\nعشرتهم - زائدة، ومالك بن سعير، وأبو أسامة، ويحيى بن زكريا، وحماد بن زيد، ووكيع، وأبو معاوية، وعبدة، ويحيى بن سعيد، وحفص - عن هشام بن عروة، عن أبيه، فذكره.","vol":"2","page":219},{"text":"<span data-type=\"title\" id=toc-188>سورة الكهف</span>\n٧٠٥ - (ط) سعيد بن المسيب -﵀ -: قال: ﴿الباقيات الصالحات﴾ [الكهف: ٤٦] هي قولُ العبدِ، اللهُ أَكَبرُ، وسبحان الله، والحمد للهِ، ولا إلهَ إلا الله، ولا حول ولا قوة إلا بالله. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢١٠ في القرآن، بل ما جاء في ذكر الله ﵎، وأخرجه أحمد في \" المسند \" رقم (٥١٣) عن عثمان بن عفان ﵁، وسنده صحيح، وذكره الهيثمي في \" مجمع الزوائد \" ١ / ٢٩٧ وقال: رواه أحمد وأبو يعلى والبزار، وأورده السيوطي في \" الدر المنثور \" ٤ / ٢٣٥ وزاد نسبته لابن جرير وابن المنذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٢/٣٩) بشرح الزرقاني في القرآن باب ماجاء في ذكر الله ﵎ وأخرجه أحمد رقم (٥١٣) عن عثمان بن عفان. وذكره الهيثمي في «مجمع الزوائد» (١/٢٩٧) وقال: رواه أحمد وأبو يعلي البزار. وأورده السيوطي في الدر المنثور (٤ /٢٣٥) وزاد نسبته لابن جرير وابن المنذر.","vol":"2","page":220},{"text":"٧٠٦ - (خ م ت) سعيد بن جبير -﵀ -: قال: قلتُ لابن عباسٍ -رضي الله تعالى عنهما: إنَّ نَوْفًا البِكاليُّ (١) يزْعُمُ أنَّ مُوسى - صاحبَ بني إسرائيل - ليس هو صاحبَ الخَضِرِ (٢) . ⦗٢٢١⦘\nفقال: كذبَ عَدُوُّ الله (٣)، سَمِعتُ أُبَيَّ بن كَعْبٍ يقول: سمعتُ رسولَ الله ﷺ يقول: «قام موسى -﵇خَطيبًا في بني إسرائيل»، فسُئل: أَي الناس أعلمُ؟ فقال: أنا أعلم، قال: فعتَبَ الله عليه إذْ لم يَرُدَّ العلمَ إليه، فأَوحْى الله إليه: إنَّ عبدًا من عبادي بمجْمَع البحرين، هو أعلم منك (٤)، قال موسى، أيْ ربِّ، كَيْفَ لي به؟ فَقِيلَ له: احْمِلْ حُوتًا في مِكْتَلٍ، فحيثُ تَفْقِدُ الحُوتَ، فهو ثَمَّ، فانطلق وانطلق معه فتاهُ (٥)، وهو يُوشَعُ بنُ نونٍ، فحملَ مُوسَى حوتًا في مِكتَلٍ، فانطلق هو وفتاه يَمشِيانِ، حتى أَتيا الصخرةَ، فَرقَدَ موسى وفتاه، فاضطرب الحوتُ في المكتل، حتى خرجَ من المكتلِ، فسقط في البحر، ⦗٢٢٢⦘ قال: وأَمْسك الله عنه جِرْيَةَ الماء حتى كان مِثلَ الطَّاق (٦) فكان للحوت سَربًا وكان لموسى وفتاهُ عَجبًا، فانطلقا بقيةَ ليلتهما ويومَهما (٧)، ونسي صاحبُ موسى أنْ يُخبِرَهُ، فلما أَصبح موسى ﵇ قال لفتاه: ﴿آتنا غَداءنا لقد لَقِينا من سفرنا هذا نَصبًا﴾ [الكهف: ٦٢] قال: ولم ينَصبْ حتى جاوزَ المكانَ الذي أُمِرَ به ﴿قال أرأيتَ إذْ أوَيْنا إلى الصخرةِ فإني نسيتُ الحوتَ ومَا أنْسانِيهُ إلا الشيطانُ أَن أذكره واتَّخذَ سبيلَه في البحر عَجبًا﴾ قال موسى: ﴿ذلك ما كُنَّا نَبْغ (٨) فارتَدَّا على آثارهما قَصَصًا﴾ [الكهف: ٦٣، ٦٤] قال: يَقُصَّان آثارَهُما، حتى أتَيا الصخرةَ، فرأى رجلًا مُسجّى عليه بثوب، فسلَّم عليه موسى، فقال له الخضر: أنَّى بأرضك السلام (٩)؟ قال: أنا موسى، قال: ⦗٢٢٣⦘ موسى بني إسرائيل؟ قال: نعم، قال: إنَّك على علمٍ من علم الله علَّمَكَهُ اللهُ لا أعْلَمُهُ، وأَنا على علم من علم الله عَلمنِيهِ لا تَعْلَمُهُ، قال له موسى: ﴿هل أتَّبِعُكَ على أن تُعلِّمني (١٠) مما عُلِّمتَ رُشْدًا. قال إنك لن تَسْتطيع معي صَبْرًا. وكيف تَصْبِرُ على ما لم تُحِطْ به خُبْرًا. قال سَتَجِدُني إنْ شاءَ اللَّهُ صابرًا ولا أعصي لك أمرًا﴾ قال له الخضر: ﴿فإن اتَّبَعْتَني فلا تَسألني عن شيء حتى أُحْدِثَ لك منه ذكرًا﴾ [الكهف: ٦٦ - ٧٠] قال: نعم، فانطلق موسى والخَضر يَمشِيانِ على ساحل البحر، فمرَّت بهما سفينةٌ، فكَلَّموهُمْ أَنْ يَحْمِلُوهُما، فَعَرَفُوا الخَضِرَ، فحملوهما بغير نَوْلٍ، فَعَمَدَ الخضرُ إلى لوْحٍ من ألواح السفينة، فنزعه، فقال له موسى: قومٌ حملونا بغير نولٍ، عمدت إلى سفينتهم، فخرقتها ﴿لتُغْرِق أَهلها لقد جئت شيئًا إمْرًا (١١) . قال ألم أقل إنَّك لن تستطيع معي صبرًا. قال لا تُؤَاخِذني بما نَسيتُ ولا تُرْهِقْني من أمري عُسْرًا﴾ [الكهف: ٧١، ٧٣]، ⦗٢٢٤⦘ ثمَّ خرجا من السفينة، فبينما هما يمشيان على الساحل، إذا غُلامٌ يلعبُ مع الغلمان، فأخذَ الخضرُ برأْسِهِ، فاقْتلَعَهُ بيده، فقتله، فقال موسى: ﴿أقَتَلْتَ نَفْسًا زاكيةً (١٢) بغير نفسٍ لقد جئتَ شيئًا نُكْرًا. قال ألم أقُلْ لك إنك لن تستطيع معي صبرًا﴾ [الكهف: ٧٤، ٧٥] قال: وهذه أشَدُّ من الأولى ﴿قال إِن سألتُكَ عن شيءٍ بعدها فلا تُصاحبنِي قد بَلَغْتَ من لَّدُنِّي عُذْرًا. فانطلقا حتى إذا أَتَيا أهلَ قَريةٍ اسْتَطْعَمَا أهْلها فأبَوْا أَن يُضَيِّفُوهما فَوَجَدا فيها جِدارًا يُرِيدُ أن يَنْقَضَّ﴾ يقول: مائل، قال الخضر بيده هكذا ﴿فأقامَه قال﴾ له موسى: قومٌ أتَيناهُمْ، فلم يضيفونا، ولم يُطْعمونا ﴿لو شِئتَ لاتَّخذتَ عليه أجرًا. قال هذا فِراقُ بيني وبينِك سأُنَبِّئُك بتأويلِ ما لم تَسْتَطِعْ عليه صَبرًا﴾ [الكهف: ٧٦ - ٧٨] قال رسول الله ﷺ: «يرحُم الله موسى لوَدِدْتُ أنه كانَ صَبَرَ، حتى كان يقصُّ علينا من أخبارهما» قال: وقال رسول الله ﷺ: «كانت الأولى من موسى نسيانًا» قال: وجاءَ عُصْفُورٌ حتى وقع على حرفِ السَّفِينةِ، ثُمَّ نَقَرَ في البحر، فقال له الخضرُ: ما نَقَصَ علمي وعلمُك من علم الله، إلا مثلَ ما نَقَصَ هذا العُصفُور من البحر.\nزاد في رواية: «وعِلْمُ الخلائِقِ» ثم ذكر نحوه.\nقال سعيد بن جبير: وكان يقرأ «وكان أمامَهُم (١٣) ملك يأخذ كل سفينةٍ غَصْبًا» وكان يقرأ «وأما الغلام فكان كافرًا» . ⦗٢٢٥⦘\nوفي رواية قال: «بينما موسى﵇ - في قومه يُذَكِّرُهم بأيَّام الله، وأيَّامُ الله: نَعماؤه وبلاؤه، إذْ قالَ: ما أعلمُ في الأرض رجلًا خَيْرًا أو أعلمَ مِنِّي» قال: ... وذكر الحديث.\nوفيه «حُوتًا مالِحًا» .\nوفيه: «مُسَجّى ثَوْبًا، مستلقيًا على القفا، أو على حُلاَوَةِ الْقَفَا» .\nوفيه: أَنَّ رسولَ اللهِ ﷺ قال: «رحمةُ الله علينا وعلى مُوسَى، لَوْلاَ أَنَّهُ عَجَّلَ لَرأى العجبَ، ولكنَّه أخذَتْهُ من صاحِبِه ذَمامَةٌ، قال: ﴿إِن سألتُكَ عن شيءٍ بعدها فلا تُصاحبنِي قد بَلَغْتَ من لَدُنِّي عُذْرًا﴾ ولو صبَر لرأى العجبَ، قال: وكان إذا ذَكرَ أَحدا من الأنبياءِ بَدأَ بنفسه، ثم قال: ﴿فانطلقا حتى إذا أتيا أهلَ قريةٍ﴾ لئِامٍ، فطافا في المجلس، فاسْتَطعَما أهلها ﴿فأَبَوْا أَن يُضيِّفُوهما﴾ إلى قوله: ﴿هذا فِرَاقُ بيني وبينِك﴾ قال: وأخذ بثوبه، ثم تلا إلى قوله: ﴿أما السفينة فكانت لمساكين يعملون في البحر﴾ إلى آخر الآية [الكهف: ٧٩]، فإذا جاء الذي يُسَخِّرُها وجدها مُنْخرِقَةً، فتجاوزها، فأصلحوها بخشبَةٍ وأما الغلام فطُبِعَ يومَ طُبعَ كافرًا، وكان أبواه قد عَطفا عليه، فلو أنه أدرك ﴿أرْهَقهما طُغيانًا وكفرًا فأردنا أن يُبدِلهما ربُّهما خَيرًا منه زكاةً وأقربَ رُحْمًا﴾» .\nوفي رواية قال: «وفي أصل الصَّخْرةِ عَينٌ يقال لها: الحياةُ لا يُصيِبُ من مائها شيءٌ إلا حَيِيَ، فأصابَ الحوتَ من ماءِ تلك العين فتحرَّكَ، وانْسلَّ ⦗٢٢٦⦘ من المِكْتل» . وذكر نحوه.\nوفي رواية: «أنه قيل له: خُذْ حوتًا، حتى تُنْفَخَ فيه الروحُ، فأخذ حوتًا، فجعله في مكتل، فقال لفتاهُ: لا أُكَلِّفُكَ إلا أن تُخْبِرَني بحيثُ يُفارِقُكَ الحوتُ، فقال: ما كَلَّفْتَ كبيرًا» ... وذكر الحديث.\nوفيه «فوَجدا خَضِرًا على طُنْفُسَةٍ (١٤) خضراءَ على كَبِدِ الْبَحْرِ، وأن الْخَضِرَ قال لموسى: أما يَكْفيكَ أنَّ الْتَّوْرَاةَ بِيَدَيْكَ، وأَنَّ الْوَحْيَ يأتيك، يا موسى، إنَّ ليَ عِلْمًا لا ينبغي لك أن تعلَمه، وإن لك علمًا لا ينبغي لي أن أعْلَمه (١٥)» .\nوفيه في صفة قتل الغلام «فأضجعَهُ فذبحه بالسِّكين» .\nوفيه «كان أبواه مؤمنين، وكان كافرًا ﴿فَخشِينَا أَنْ يُرْهِقَهُما طُغْيانًا وَكُفْرًا﴾ يحملهما حُبُّهُ على أن يُتَابِعَاهُ على دينه ﴿فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً - لقوله: ﴿قتلت نفسًا زكية﴾ - وَأقْرَبَ رُحْمًا﴾ أَرحمُ بهما من الأول الذي قَتلَ الخضرُ» .\nوفي رواية «أَنهما أُبْدِلا جَارِية» . ⦗٢٢٧⦘\nوفي رواية عُبَيْد الله بن عبد الله بن عُتْبَةَ بن مسعود أنَّ ابن عباسٍ تَمارَى هو والحُرُّ (١٦) بنُ قيس بن حِصْنٍ الفزَاريُّ في صاحبِ موسى ﵇، فقال ابن عباس: هو الْخَضِرُ، فمرَّ بهما أُبَيُّ بن كعبٍ، فَدعاهُ ابنُ عباسٍ فقال: يا أبا الطُّفيل، هَلُمَّ إلينا فإنِّي قد تماريتُ أنا وصاحبي هذا في صاحب موسى الذي سأل موسى السبيلَ إلى لُقِيِّهِ، فهل سمعتَ رسولَ الله ﷺ يذكُرُ شأْنَهُ؟ فقال أُبيٌّ: سمعتُ رسولَ الله ﷺ يقول: «بَيْنا موسى في ملأٍ من بني إسرائيل، إذ جاءهُ رَجُلٌ، فقال له: هل تَعْلم أحدًا أعلمَ منك؟ قال موسى: لا، فأوْحى الله تعالى إلى موسى: بلى، عبدُنا الخضر (١٧)، فسأَل موسى السبيلَ إلى لُقِيِّهِ، فجعل الله له الحوتَ آية ... وذكر الحديث إلى قوله: ﴿فَارْتَدَّا عَلَى آثارِهِما قَصَصًا﴾ فوجدا خضرًا، فكان مِن شأنِهما ما قصَّ اللهُ في كِتابِهِ» . هذه رواياتُ البخاري، ومسلم.\nولمسلم رواية أخرى بطولها، وفيها فانطلقا، حتى إذا لَقيا غِلْمانًا يَلْعَبون، قال: فانطلقَ إلى أحدهم بَادِيَ الرأْي، فقتَله، قال: فَذُعِرَ عندها ⦗٢٢٨⦘ موسى ذُعْرَة مُنْكَرَة، قال: ﴿أقَتَلْتَ نَفْسًا زَاكِيَةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا﴾ فقال رسول الله ﷺ، عند هذا المكان: «رحمةُ الله علينا وعلى موسى، لولا أنه عَجَّلَ لرأى العجبَ، ولكنه أَخَذَتْهُ منْ صَاحِبهِ ذَمَامَةٌ» .\nوعند البخاري فيه ألفاظ غير مسندة، منها: «يزعمون أن الملك كان اسمه: هُدَدُ بنُ بُدَدَ، وأنَّ الغلام المقتول: كان اسمه فيما يزعمون: حَيْسُور» (١٨) .\nوفي رواية في قوله قال: ﴿ألَمْ أَقُلْ إنَّكَ لَنْ تَستَطِيعَ مَعيَ صَبْرًا﴾ قال: «كانت الأولى نسيانًا، والوسطى: شَرْطًا، والثالثةُ عمْدًا» (١٩) .\nوأخرجه الترمذي مثل الرواية الأولى بطولها.\n(وفيها (٢٠) قال سفيان: «يَزْعُمُ ناسٌ أنَّ تِلكَ الصخرةَ عندها عَيْنُ الحياةِ، لا يُصيبُ ماؤها مَيتًا إلا عاش. قَالَ: وكان الحوتُ قد أُكِلَ منه، فلما قُطِرَ عليه الماء عاشَ» ... وذكر الحديث إلى آخره) .\nوفي رواية لمسلم أنَّ النبيَّ ﷺ قرأ ﴿لَتَخِذْتَ عَلَيْهِ أجْرًا﴾ .\nوعنده قال: إنَّ النبيَّ ﷺ قال: «الغلامُ الذي قتله الخضرُ طُبِع كافرًا، ولو عاش لأَرْهَق أبويه طُغيانًا وكفرًا» .\nوفي رواية الترمذي أيضًا: قال «الغُلام الذي قتله الخضرُ: طُبعَ يَومَ طُبع كافرًا ... لم يَزِدْ» . ⦗٢٢٩⦘\nوأخرج أبو داود من الحديث طَرَفَيْنِ مختصرَيْنِ عن أبُيِّ بن كعبٍ:\nالأول، قال: قال النبي ﷺ: «الغلام الذي قتله الخضر: طُبِع يوم طبع كافرًا ولو عاش لأَرْهَق أبويه طُغيانًا وكفرًا» .\nوالثاني: أَنَّ رسولَ اللهِ ﷺ قال: «أبْصرَ الخَضِر غُلامًا يلعبُ مع الصبيان، فَتَناول رأسَه فقَلَعه، فقال موسى: ﴿أقتلت نفسًا زَكِيَّةً ...﴾ الآية» .\nوحيث اقتصر أبو داود على هذين الطرفين من الحديث بطوله لم أُعْلِمْ عَلامَتهُ (٢١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِكْتَل) المكتل: شبه الزنبيل، يسع خمسة عشر صاعًا.\n(سَرَبًا) السرب: المسلك.\n(نصبًا) النصب، التعب.\n(أوينا) أي: يأوي إلى المنزل: إذا انضم إليه ورجع. ⦗٢٣٠⦘\n(فارتدا) افتعلا من الارتداد: وهو الرجوع.\n(قَصَصًا) القصص: تتبع الأثر شيئًا بعد شيء، والمعنى: رجعا من حيث جاءا، يقصان الأثر.\n(مسجى) المسجى: المغطى.\n(رَشَدًا) الرَّشَد والرُّشْد: الهدى.\n(نول) النَّوْل: العطية والجعل. تقول: نِلْت الرجل أنوله نولًا: إذا أعطيته، ونلت الشيء أناله نيلًا: وصلت إليه.\n(إمْرًا) الإمر: الأمر العظيم المنكر.\n(حُلاوة القَفا) قال الجوهري: حُلاوة القفا بالضم: وسطه، وكذلك حلاوى القفا: فإن مددت، فقلت: حَلاواء القفا: فتحت.\n(ذَمامَة) الذمامة بالذال المعجمة: الحياء والإشفاق من الذم، وبالدال غير المعجمة: قبح الوجه، والمراد الأول.\n(أرهقهما طغيانًا) يقال: رَهِقَه - بالكسر، يَرْهَقه رهقًا، أي: غشيه وأرهقه طغيانًا وكفرًا، أي أغشاه أياه، ويقال: أرهقني فلان إثمًا حتى رهَقْتُه، أي: حملني إثمًا حتى حملته له، والطغيان: الزيادة في المعاصي.\n(طنَْفسه) الطنفسة: واحدة الطنافس: وهي البُسُط التي لها خَمَل رقيق.\n(كبد البحر) كبد كل شيء: وسطه. وكأنه أراد به ها هنا: جانبه.\n(تمارى) المماراة: المجادلة والمخاصمة.\n_________\n(١) جاء في \" الفتح \" ٨ / ٣١١ نوف: بفتح النون وسكون الواو بعدها فاء، والبكالي بكسر الموحدة مخففًا، وبعد الألف لام، ووقع عند بعض رواة مسلم: بفتح أوله وتشديد الكاف والأول هو الصواب، واسم أبيه: فضالة - بفتح الفاء، وتخفيف المعجمة - وهو منسوب إلى بني بكال ابن دعمي بن سعد بن عوف. بطن من حمير، ويقال: إنه ابن امرأة كعب الأحبار، وقيل: ابن أخيه، وهو تابعي صدوق. وفي التابعين: جبر - بفتح الجيم وسكون الموحدة - ابن نوف البكيلي - بفتح الموحدة وكسر الكاف مخففًا بعدها تحتانية بعدها لام - منسوب إلى بكيل بطن من همدان، ويكنى: أبا الوداك، بتشديد الدال، وهو مشهور بكنيته، ومن زعم أنه ولد نوف البكالي، فقد وهم.\n(٢) قال الحافظ ابن حجر في \" الإصابة \": ثبت في \" الصحيحين \": أن سبب تسميته الخضر \" أنه جلس على ⦗٢٢١⦘ فروة بيضاء، فإذا هي تهتز تحته خضراء \" هذا لفظ الإمام أحمد من رواية ابن المبارك عن معمر عن همام عن أبي هريرة. و\" الفروة \" الأرض اليابسة.\n(٣) قال العلماء: هو على وجه الإغلاظ والزجر عن مثل قوله، لا أنه يعتقد أنه عدو الله حقيقة. إنما قاله مبالغة في إنكار قوله لمخالفته قول رسول الله ﷺ. وكان ذلك في حال غضب ابن عباس لشدة إنكاره، وفي حال الغضب تطلق الألفاظ، ولا يراد بها حقائقها.\n(٤) قال في \" الفتح \" ١ / ١٩٤ قوله \" هو أعلم منك \" ظاهر في أن الخضر نبي، بل مرسل، إذ لو لم يكن كذلك للزم تفضيل العالي على الأعلى، وهو باطل من القول ومن أوضح ما يستدل به على نبوة الخضر قوله: ﴿وما فعلته عن أمري﴾ وينبغي اعتقاد كونه نبيًا، لئلا يتذرع بذلك أهل الباطل في دعواهم: أن الولي أفضل من النبي، حاشا وكلا.\n(٥) قال النووي: \" فتاه \" صاحبه. و\" نون \" معروف، كنوح. وهذا الحديث يرد قول من قال من المفسرين: إن فتاه: عبد له، وغير ذلك من الأقوال الباطلة. قالوا: هو يوشع بن نون بن إفراييم بن يوسف.\n(٦) قال النووي: قوله: \" وأمسك الله عنه جرية الماء، حتى كان مثل الطاق \" الجرية: بكسر الجيم، والطاق: عقد البناء، وجمعه: طوق وأطواق، وهو الأزج، وما عقد أعلاه من البناء، وبقي ما تحته خاليًا.\n(٧) قال الحافظ في \" الفتح \" ١ / ١٩٥، قوله \" فانطلقا بقية ليلتهما \" بالجر على الإضافة و\" يومهما \" بالنصب على إرادة سير جميعه، ونبه بعض الحذاق على أنه مقلوب، وأن الصواب: بقية يومهما وليلتهما، لقوله بعده \" فلما أصبح \"؛ لأنه لا يصبح إلا عن ليل. انتهى. ويحتمل أن يكون المراد بقوله: \" فلما أصبح \" أي من الليلة التي تلي اليوم الذي سارا جميعه. والله أعلم.\n(٨) قال الحافظ في \" الفتح \" ١ / ١٥٤ قوله: \" ذلك ما كنا نبغي \" أي: نطلب؛ لأن فقد الحوت جعل آية، أي: علامة على الموضع الذي فيه الخضر. وفي الحديث جواز التجادل في العلم إذا كان بغير تعنت، والرجوع إلى أهل العلم عند التنازع، والعمل بخبر الواحد الصدوق، وركوب البحر في طلب العلم، بل في طلب الاستكثار منه، ومشروعية حمل الزاد في السفر، ولزوم التواضع في كل حال، ولهذا حرص موسى على الالتقاء بالخضر وطلب العلم منه، تعليمًا لقومه أن يتأدبوا بأدبه. وتنبيهًا لمن زكى نفسه أن يسلك مسلك التواضع.\n(٩) قال الحافظ في \" الفتح \" ١ / ١٩٥ قوله: \" أنى \" أي: كيف بأرضك السلام. ويؤيده ما في التفسير ⦗٢٢٣⦘ \" هل بأرضي من سلام؟ \" أو من أين، كما في قوله تعالى: ﴿أنى لك هذا﴾، والمعنى: من أين السلام في هذه الأرض التي لا يعرف فيها، وكأنها كانت بلاد كفر، أو كانت تحيتهم بغير السلام، وفيه دليل على أن الأنبياء ومن دونهم، لا يعلمون من الغيب إلا ما علمهم الله، إذ لو كان الخضر يعلم كل غيب لعرف موسى قبل أن يسأله.\n(١٠) قراءة ابن كثير بإثبات الياء، وعاصم بحذفها.\n(١١) قال النووي: في الحديث: الحكم بالظاهر حتى يتبين خلافه لإنكار موسى ﵇ عليه. قال القاضي: اختلف العلماء في قول موسى: ﴿لقد جئت شيئًا إمرًا﴾ و﴿شيئًا نكرًا﴾ أيهما أشد؟ فقيل \" إمرًا \" لأنه العظيم، ولأنه في مقابلة خرق السفينة الذي يترتب عليه في العادة هلاك الذين فيها وأموالهم، وهلاكهم أعظم من قتل الغلام، فإنها نفس واحدة. وقيل: \" نكرًا \" أشد. لأنه قاله عند مباشرة القتل حقيقة. وأما القتل في خرق السفينة فمظنون، وقد يسلمون في العادة، وقد سلموا في هذه القضية فعلًا، وليس فيها ما هو محقق إلا مجرد الخرق. والله أعلم.\n(١٢) قرأه الكوفيون وابن عامر \" زكية \" بغير ألف، والباقون بألف، وهما بمعنى واحد.\n(١٣) هذه القراءة كالتفسير، لا أنها تكتب في المصحف، قاله الزركشي.\n(١٤) \" الطنفسة \" فراش صغير، وهي بكسر الطاء والفاء بينهما نون ساكنة، وبضم الطاء والفاء، وبكسر الطاء وبفتح الفاء - لغات.\n(١٥) قال الحافظ في \" الفتح \" ٨ / ٣١٦: قوله: (يا موسى، إن لي علمًا لا ينبغي لك أن تعلمه) أي: جميعه (وإن لك علمًا لا ينبغي لي أن أعلمه) أي: جميعه، وتقدير ذلك متعين، لأن الخضر كان يعرف من الحكم الظاهر ما لا غنى بالمكلف عنه، وموسى كان يعرف من الحكم الباطن ما يأتيه بطريق الوحي. ووقع في رواية سفيان \" يا موسى إني على علم من علم الله علمنيه لا تعلمه أنت \" وهو بمعنى الذي قبله.\n(١٦) قال الحافظ في \" الفتح \" قوله \" تمارى هو والحر \" سقط \" هو \" من رواية ابن عساكر، فعطف على المرفوع المتصل بغير توكيد ولا فصل، وهو جائز عند البعض.\n(١٧) قال الحافظ: قوله: (بلى، عبدنا) أي: هو أعلم منك، وللكشميهني \" بل \" بإسكان اللام، والتقدير: فأوحى الله إليه: لا تطلق النفي بل قل: خضر، وإنما قال عبدنا وإن كان السياق يقتضي أن يقول: عبد الله، لكونه أورده على طريق الحكاية عن الله تعالى، والإضافة فيه للتعظيم.\n(١٨) البخاري ٨ / ٣١٩.\n(١٩) البخاري ٨ / ٣١٨.\n(٢٠) يعني رواية الترمذي، ولا تصح لانقطاع سندها، وكون الذين يزعمون ذلك مجهولين.\n(٢١) البخاري ٨ / ٣١٠ - ٣٢٢ في تفسير سورة الكهف، باب ﴿وإذ قال موسى لفتاه لا أبرح حتى أبلغ مجمع البحرين﴾، وباب ﴿فلما بلغا مجمع بينهما نسيا حوتهما﴾، وباب ﴿فلما جاوزا قال لفتاه آتنا غداءنا﴾، وفي العلم، باب ما ذكر في ذهاب موسى في البحر، وباب الخروج في طلب العلم، وباب ما يستحب للعالم إذا سئل، وفي الإجارة، باب إذا استأجر أجيرًا على أن يقيم حائطًا، وفي الشروط، باب الشروط مع الناس بالقول، وفي بدء الخلق، باب صفة إبليس وجنوده، وفي الأنبياء، باب حديث الخضر مع موسى ﵉، وفي التوحيد، باب في المشيئة والإرادة، ومسلم رقم (٢٣٨٠) في الفضائل، باب فضائل الخضر ﵇، والترمذي رقم (٣١٤٨) في التفسير، باب ومن سورة الكهف، وأبو داود رقم (٤٧٠٥) و(٤٧٠٦) و(٤٧٠٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٥/١١٨) قال: حدثنا بهز بن أسد. و«البخاري» (١/٤١) قال: حدثنا عبد الله بن محمد. وفي (٤/٥٠، ٦/ ١١٠، ٨/١٧٠) قال: حدثنا الحميدي. وفي (٤/١٨٨) قال: حدثنا علي بن عبد الله..و«مسلم» (٧/١٠٣) قال: حدثنا عمرو الناقد، وإسحاق بن إبراهيم. وعبيد الله بن سعد، ومحمد بن أبي عمر. «وأبو داود» ٤٧٠٧» قال: حدثنا محمد بن مهران الرازي. و«الترمذي» (٣١٤٩) قال: حدثنا ابن أبي عمر، و«عبد الله بن أحمد» (٥/١١٧) قال: حدثني عمرو الناقد. و«النسائى» في الكبرى «تحفة الأشراف» (٣٩) عن قتيبة. عشرتهم - بهز، وعبد الله بن محمد، والحميدي، وعلي، وعمرو، وإسحاق، وعبيد الله، وابن أبي عمر، ومحمد بن مهران، وقتيبة - عن سفيان بن عيينة، قال: حدثنا عمرو بن دينار.\nوأخرجه أحمد (٥/١١٩) قال: حدثنا عبد الله بن إبراهيم المروزي. و«البخاري» (٣/، ١١٧، ٢٥١ ٦/١١٢) قال: حدثنا إبراهيم بن موسى. كلاهما - عبد الله، وإبراهيم - عن هشام بن يوسف، عن ابن جريج، قال: أخبرني يعلي بن مسلم، وعمرو بن دينار.\nوأخرجه عبد بن حميد (١٦٩) قال: حدثنا عبيد الله بن موسى. عن إسرائيل بن يونس. و«مسلم» (٧/١٠٥) قال: حدثني محمد بن عبد الأعلى القيسي، قال: حدثنا المعتمر بن سليمان التيمي، عن أبيه، عن رقبة. وفي (٧/١٠٧) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا محمد بن يوسف (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبيد الله بن موسى.\nكلاهما عن إسرائيل. و«عبد الله بن أحمد» (٥/١١٨) قال: حدثني أبو بكر عبد الله بن محمد بن أبي شيبة، قال: حدثنا عبيد الله بن موسى عن إسرائيل، وفي (٥. /١٢١) قال: حدثني محمد بن يعقوب أبو الهيثم، قال حدثنامعتمر بن سليمان، قال: سمعت أبي، قال: حدثنا رقبة. و«النسائى» في الكبرى «تحفة الأشراف» (٣٩) عن محمد بن عبد الأعلى، عن معتمر، عن أبيه، عن رقبة (ح) وعن أحمد ابن سليمان الرهاوي، عن عبد الله بن موسى، عن إسرائيل.\nكلاهما -إسرائيل، ورقبة - عن أبي إسحاق السبيعي.\nثلاثتهم - عمرو بن دينار، ويعلي بن مسلم، وأبو إسحاق - عن سعيد بن جبير.\n٢- وأخرجه أحمد (٥/١١٦) قال: حدثنا الوليد بن مسلم، ومحمد بن مصعب القرقساني. قال الوليد: حدثني الأوزاعي. قال أحمد: حدثنا الأوزاعي. و«البخاري» (١/٢٨) قال حدثني محمد بن غرير الزهري قال حدثنا يعقوب بن إبراهيم قال حدثني أبي عن صالح. وفي (١/٢٩) قال حدثنا أبو القاسم خالد بن خلي قال حدثنا محمد بن حبر قال: قال الأوزاعي وفي (٤/١٨٧) قال: حدثنا عمرو بن محمد قال: حدثنا يعقوب بن إبراهيم قال حدثني أبي عن صالح وفي (٩/١٧١) قال: حدثنا عبد الله بن محمد قال: حدثنا أبو حفص عمرو قال: حدثنا الأوزاعي، و«مسلم» (٧/١٠٧) قال حدثني حرملة بن يحيى قال أخبرنا ابن وهب، قال أخبرني يونس. و«عبد الله بن أحمد» (٥/١٢٢) قال حدثنا محمد بن عباد المكي قال: حدثنا عبد الله بن ميمون القداح، قال حدثنا جعفر بن محمد الصادق، و«النسائي» في الكبرى «تحفة الأشراف» (٣٩) عن عمران بن يزيد عن إسماعيل بن عبد الله بن سماعة عن الأوزاعي أربعتهم - الأوزاعي وصالح، ويونس بن يزيد، وجعفر -عن الزهري عن عبيد الله بن عبد الله بن عتبة.\nكلاهما - سعيد بن جبير، وعبيد الله -عن ابن عباس فذكره.","vol":"2","page":220},{"text":"٧٠٧ - (ت) أبو الدرداء - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «كانَ الكَنْزُ ذَهبًا وَفِضَّة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٥٣) في التفسير، باب ومن سورة الكهف، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١٥٢) قال: حدثنا الحسن بن علي، قال: حدثنا صفوان بن صالح، قال: حدثنا الوليد، عن يزيد بن يوسف الصنعاني، عن يزيد بن يزيد بن جابر، عن مكحول، عن أم الدرداء، فذكرته.\n(*) وأخرجه الترمذي أيضا (٣١٥٢) قال: حدثنا جعفر بن محمد بن فضيل الجزري وغير واحد. قالوا: حدثنا صفوان بن صالح، قال: حدثنا الوليد بن مسلم، عن يزيد بن يوسف الصنعاني،عن مكحول، عن أم الدرداء، فذكرته. ليس فيه -يزيد بن يزيد بن جابر -.","vol":"2","page":230},{"text":"٧٠٨ - (خ م ت) زينب بن جحش - ﵂ -: أنَّ النبيَّ ﷺ دَخَلَ عَلَيْها فَزِعًا يقول: «لا إله إلا الله، ويَلٌ لِلْعَرَبِ (١) من شَرّ قد اقْتَرَب، فُتِحَ اليوم من رَدْم يأجوجَ ومأجوجَ مثلُ هذه - وحَلَّقَ بأصْبَعِهِ: الإبهام والتي تَليِها-» فقالت زينب بنتُ جَحْشٍ: فقلت: يا رسول الله أَنَهْلِكُ وفينا الصالحون؟ قال: نعم، إذا كَثُرَ الْخَبَثُ (٢) . هذه رواية البخاري، ومسلم.\nوفي رواية الترمذي قالت: اسْتَيْقَظَ رسولُ الله ﷺ مِنَ النَّومِ مُحْمَرًّا وَجْهُهُ، يقول: «لا إله إلا الله ...» وذكر نحوه.\nوفيه «وَعَقَدَ عَشْرًا (٣)» . ⦗٢٣٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَدْم) ردمت الثلمة ردمًا: إذا سددتها، والاسم والمصدر سواء: الردم.\n(حلَّق وعقد عشرًا) حلق: أي جعل أصبعه كالحلقة، وعقد عشرًا: هي من مواضعات الحساب، وهو أن تجعل رأس أصبعك السبابة في وسط أصبعك الإبهام من باطنها شبه الحلقة، وعقد التسعين مثلها.، إلا أنها أضيق منها، حتى لا يبين في الحلقة إلا خلل يسير.\n(الخُبْث) بضم الخاء وسكون الباء الموحدة: الفسق والفجور.\n_________\n(١) قوله: \" ويل للعرب \" إنما خص الويل بهم، لأن معظم مفسدتهم راجع إليهم، وقد وقع بعض ما أخبر به ﷺ حيث قال: \" إن يأجوج ومأجوج هم الترك \" وقد أهلكوا الخليفة المستعصم، وجرى ما جرى ببغداد، قاله الكرماني.\n(٢) قال النووي: \" الخبث \" هو بفتح الخاء والباء، وفسره الجمهور: بالفسوق والفجور، وقيل: المراد به: الزنا خاصة، وقيل: أولاد الزنا، والظاهر: أنه المعاصي مطلقًا. و\" نهلك \" بكسر اللام على اللغة الفصيحة المشهورة، وحكي فتحها. وهو ضعيف أو فاسد. ومعنى الحديث: أن الخبث إذا كثر فقد يحصل الهلاك العام، وإن كان هناك صالحون.\n(٣) البخاري ٦ / ٢٧٤ في أحاديث الأنبياء، باب قول الله تعالى: ﴿ويسألونك عن ذي القرنين﴾، وباب علامات النبوة في الإسلام، وفي الفتن، باب قول النبي ﷺ: \" ويل للعرب من شر قد ⦗٢٣٢⦘ اقترب \"، وباب يأجوج ومأجوج، ومسلم رقم (٢٨٨٠) في الفتن، باب اقتراب الفتن، والترمذي رقم (٢١٨٨) في الفتن، باب ما جاء في خروج يأجوج ومأجوج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي: (٣٠٨) . و«أحمد» (٦/٤٢٨) . و«مسلم» (٨/١٦٦) قال حدثنا أبو بكر بن أبي شيبة وزهير بن حرب وابن أبي عمر. و«ابن ماجة» (٣٩٥٣) قال: حدثنا أبو بكر بن أبي شيبة. و«الترمذي» (٢١٨٧) قال: حدثنا سعيد بن عبد الرحمن المخزومي وأبو بكر بن نافع وغير واحد و«النسائي» في الكبرى «تحفة الأشراف» (١١/١٥٨٨٠) عن عبيد الله بن سعيد.\nتسعتهم - الحميدي، وأحمد بن حنبل، وأبو بكر بن أبي شيبة، وسعيد بن عمرو، وزهير، وابن أبي عمر، وأبو بكر بن نافع، وعبيد الله بن سعيد - عن سفيان بن عيينة، عن الزهري، عن عروة بن الزبير، عن زينب بنت أبي سلمة، عن حبيبة بنت أم حبيبة، عن أم حبيبة، فذكرته.\n(*) في رواية الحميدي. قال سفيان.: أحفظ في هذا الحديث أربع نسوة من الزهري، وقد رأين النبي ﷺ ثنتين من أزواجة: أم حبيبة، وزينب بنت جحش، وثنتين ربيبتاه: زينب بنت أم سلمة، وحبيببة بنت أم حبيبة، أبوها عبد الله بن جحش، مات بأرض الحبشة.\nوأخرجه أحمد (٦/٤٢٨) قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح، يعني ابن كيسان. وفي (٦/٤٢٩) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. و«البخاري» (٤/١٦٨) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٤/٢٤٠) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٩/٦٠) قال: حدثنا مالك بن إسماعيل. قال: حدثنا ابن عيينة. وفي (٩/٧٦) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب (ح) وحدثنا إسماعيل. قال: حدثني أخي، عن سليمان، عن محمد بن أبي عتيق. و«مسلم» (٨/١٦٥) قال حدثنا عمرو الناقد. قال: حدثنا سفيان بن عيينة. وفي (٨/١٦٦) قال: حدثني حرملة بن يحيى قال أخبرنا ابن وهب قال أخبرني يونس (ح) وحدثني عبد الملك بن شعيب بن الليث قال حدثني أبي عن جدي قال حدثن عقيل بن خالد (ح) وحدثنا عمرو الناقد قال حدثنا يعقوب بن إبراهيم بن سعد قال حدثنا أبي عن صالح. و«النسائي في الكبري «تحفة الأشراف» (١١/١٥٨٨٠) عن عبيد الله بن سعد بن إبراهيم عن عمه يعقوب بن إبراهيم بن سعد بن أبيه عن صالح سيعتهم -محمد بن إسحاق، وعقيل بن خالد، وشعيب بن أبي حمزة، وسفيان بن عيينة، ومحمد بن أبي عتيق، ويونس بن يزيد، وصالح بن كيسان عن الزهري عن عروة بن الزبير عن زينب بنت أم سلمة عن أم حبيبة فذكرته ليس فيه: «حبيببة بنت أم حبيبة» .","vol":"2","page":230},{"text":"٧٠٩ - (خ م) أبو هريرة - ﵁ -: قال: قال النبيُّ ﷺ قال: «فُتِحَ اليومَ مِنْ رَدْمِ يأجوج ومأجوج مثل هذه، وعقد بيده تسعين (١)» . أخرجه البخاري، ومسلم (٢) .\n_________\n(١) قال النووي: \" فتح اليوم من ردم يأجوج ومأجوج مثل هذه \" وعقد سفيان بيده عشرة، هكذا وقع في رواية سفيان عن الزهري، ووقع بعده في رواية يونس \" وحلق بأصبعيه الإبهام والتي تليها \"، وفي حديث أبي هريرة بعده \" وعقد وهب بيده تسعين \" فأما روايتا سفيان ويونس، فمتفقتان في المعنى، وأما رواية أبي هريرة فمخالفة لهما، لأن عقد التسعين أضيق من العشرة. قال القاضي: لعل حديث أبي هريرة متقدم، فزاد قدر الفتح بعد هذا القدر، قال: أو يكون المراد: التقريب للتمثيل، لا حقيقة التحديد، و\" يأجوج ومأجوج \" غير مهموزين ومهموزان، قرئ في السبع بالوجهين، والجمهور بترك الهمزة.\n(٢) البخاري ٦ / ٢٧٤ في الأنبياء، باب ﴿ويسألونك عن ذي القرنين﴾، وفي الفتن، باب يأجوج ومأجوج، ومسلم رقم (٢٨٨١) في الفتن، باب اقتراب الفتن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في أحاديث الأنبياء (٨:٢) عن مسلم بن إبراهيم وفي الفتن (٢٩:٢) عن موسى بن إسماعيل - ومسلم في القتن (١:٥) عن أبي بكر بن أبي شيبة عن أحمد بن إسحاق الحضري ثلاثتهم عن وهيب عن ابن طاوس تحفة الأشراف (١٠/١٢١) .","vol":"2","page":232},{"text":"٧١٠ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال في السَّدِّ: «يَحْفِرُونَه كُلَّ يومٍ، حتى إذا كادوا يَخْرِقونه، قال الذي عليهم: ارْجِعُوا، فَستَحْفِرُونه غدًا، قال: فيُعيدُهُ اللهُ كأَشَدِّ ما كان، حتى إذا بلغ مُدَّتَهُمْ، وأَراد الله أَن يبعثَهم على الناس، قال الذي عليهم: ارجعوا فستحْفِرونه غدًا إن شاء الله، واستثنى، قال: فيرجعون، فيجدونه كهيئته حين تركوه فيخرقِونه، فيخرجون على الناس، فَيَشْتَفُّونَ المياه، ويَفِرُّ الناسُ منهم، فيرمون بسهامٍ إلى السَّماءِ، فترجع مُخَضَّبة بالدماء، فيقولون: قَهَرْنا مَنْ في الأرض، وعَلَوْنا مَنْ في السَّماء، قَسْوَة وَعُلُوًّا، فيبعِثُ اللهُ عليهم نَغَفًَا في أقْفَائِهمْ، فَيَهْلِكونَ فيُصْبِحُونَ فَرْسَى، قال: فوالذي نَفْسُ محمدٍ بيدهِ، إنَّ دوابَّ الأرض تَسْمَنُ وتَبْطَرُ، وتشْكُرُ شُكرًا من لُحومِهِمْ» . أخرجه الترمذي (١) . ⦗٢٣٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قسوة) القسوة: الغلظة والفظاظة.\n(النغف) دود يكون في أنوف الإبل والغنم، واحدتها: نغفة.\n(فَرْسى) جمع فريس بمعنى: مفروس، من فرس الذئب الشاة: إذا قتلها.، فمعنى فرسى: قتلى، مثل: قتيل وقتلى.\n(تشكر) شكرت الشاة تشكر شكرًا: إذا امتلأ ضرعها لبنًا، فالمعنى: تمتلئ أجسادها لحمًا وتسمن.\n_________\n(١) رقم (٣١٥١) في التفسير، باب ومن سورة الكهف، وقال: هذا حديث حسن غريب، إنما نعرفه من هذا الوجه، مثل هذا، والحديث أخرجه أيضًا أحمد في \" المسند \" من حديث سعيد بن أبي عروبة عن قتادة عن أبي رافع عن أبي هريرة، ومن طريق حسن بن موسى الأشهب عن سفيان عن قتادة به ... وكذا رواه ابن ماجة عن أزهر بن مروان عن عبد الأعلى عن سعيد بن أبي عروبة عن قتادة.\nقال الحافظ ابن كثير في تفسيره ٥ / ٣٣٣: وإسناده جيد قوي، ولكن متنه في رفعه نكارة؛ لأن ظاهر الآية يقتضي أنهم لم يتمكنوا من ارتقائه ولا من نقبه لإحكام بنائه وصلابته وشدته، ولكن هذا قد روي عن كعب الأحبار أنهم قبل خروجهم يأتونه فيلحسونه حتى لا يبقى ⦗٢٣٤⦘ منه إلا القليل، فيقولون كذلك، ويصبحون وهو كما كان، فيلحسونه ويقولون: غدًا نفتحه، ويلهمون أن يقولوا: إن شاء الله، فيصبحون وهو كما فارقوه. قال ابن كثير: وهذا متجه ولعل أبا هريرة تلقاه من كعب الأحبار، فإنه كثيرًا ما يجالسه ويحدثه، فحدث به أبو هريرة، فتوهم بعض الرواة عنه أنه مرفوع فرفعه، والله أعلم. ثم قال ابن كثير: ويؤيد ما قلناه من نكارة هذا المرفوع ومن أنهم لم يتمكنوا من نقبه ولا نقب شيء منه، حديث زينب بنت جحش (يعني الذي تقدم رقم (٧٠٨» .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٥١٠) قال: حدثنا روح. قال: حدثنا سعيد بن أبي عروبة. وفي (٢/٥١١) قال: حدثنا حسن، قال: حدثنا شيبان، و«ابن ماجة» (٤٠٨٠) قال: حدثنا أزهر بن مروان. قال: حدثنا عبد الأعلى. قال: حدثنا سعيد. و«الترمذي» قال حدثنا محمد بن بشار وغير واحد قالوا: حدثنا هشام بن عبد الملك. قال: حدثنا أبو عوانة.\nثلاثتهم - سعيد بن أبي عروبة، وشيبان بن عبد الرحمن، وأبو عوانة - عن قتادة، عن أبي رافع، فذكره.","vol":"2","page":233},{"text":"٧١١ - (خ) مصعب بن سعد بن أبي وقاص - ﵄ -: قال: سألتُ أبي عن قوله تعالى: ﴿هَلْ نُنَبِّئُكُمْ بالأخْسَرِينَ أَعْمَالًا﴾ [الكهف: ١٠٣] أهُم الحَرُوريّةُ (١)؟ قال: لا، هم اليهود والنصارى، أمَّا اليهود: ⦗٢٣٥⦘ فكَذَّبُوا محمدًا ﷺ، وأما النَّصَارى: فكذَّبوا بالجَنَّةِ، قالوا: لا طعام فيها ولا شرابَ، والحَرورية ﴿الذين يَنْقُضُونَ عَهدَ اللَّه مِنْ بَعْدِ مِيثاقِهِ﴾ [البقرة: ٢٧] (٢)، وكان سعدٌ يُسَمِّيهمُ: الفاسقين (٣) أخرجه البخاري (٤) .\n_________\n(١) قال في \" الفتح \" ٨ / ٣٢٣: \" الحرورية \" بفتح الحاء المهملة وضم الراء نسبة إلى حروراء، وهي القرية التي كان ابتداء خروج الخوارج على علي منها.\nولابن مردويه من طريق حصين عن مصعب \" لما خرجت الحرورية، قلت لأبي: أهؤلاء الذين أنزل الله فيهم؟ \" وله من طريق القاسم بن أبي بزة عن أبي الطفيل عن علي في هذه الآية، قال: \" أظن أن بعضهم الحرورية \". ⦗٢٣٥⦘ وللحاكم من وجه آخر عن أبي الطفيل قال: \" قال علي \" منهم أصحاب النهروان \" وذلك قبل أن يخرجوا، ولعل هذا هو السبب في سؤال مصعب إياه عن ذلك. وليس الذي قاله علي بن أبي طالب ببعيد، لأن اللفظ يتناوله وإن كان السبب مخصوصًا.\n(٢) قال في \" الفتح \" ٨ / ٣٢٣: قوله: \" والحرورية الذين ينقضون إلخ ... \"، وفي رواية النسائي \" والحرورية الذين قال الله تعالى: ﴿ويقطعون ما أمر الله به أن يوصل - إلى - الفاسقين﴾ \" قال يزيد: هكذا حفظت.\nقال الحافظ: وهو غلط منه، أو ممن حفظه عنه، وكذا وقع عند ابن مردويه \" أولئك هم الفاسقون \" والصواب \" الخاسرون \" ووقع على الصواب، كذلك في رواية الحاكم.\n(٣) لعل هذا السبب في الغلط المذكور، وفي رواية الحاكم \" الخوارج قوم زاغوا، فأزاغ الله قلوبهم \"، وهذه الآية هي التي آخرها \" الفاسقين \" فلعل الاختصار اقتضى ذلك الغلط، وكأن سعدًا ذكر الآيتين التي في البقرة، والتي في الصف. وقد روى ابن مردويه من طريق أبي عون عن مصعب قال: \" نظر رجل من الخوارج إلى سعد، فقال: هذا من أئمة الكفر، فقال له سعد: كذبت، أنا قاتلت أئمة الكفر، فقال له آخر: هذا من الأخسرين أعمالًا، فقال له سعد: كذبت ﴿أولئك الذين كفروا بآيات ربهم ...﴾ الآية. قال ابن الجوزي: وجه خسرانهم: أنهم تعبدوا على غير أصل، فابتدعوا فخسروا الأعمار والأعمال.\n(٤) ٨ / ٣٢٣، ٣٢٤ في تفسير سورة الكهف، باب ﴿قل هل ننبئكم بالأخسرين أعمالًا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (١٨: ٥) عن محمد بن بشار عن محمد بن جعفر عن شعبة عن عمرو بن مرة والنسائي فيه - التفسير في الكبرى - عن محمد بن إسماعيل بن إبراهيم عن يزيد عن شعبة نحوه. تحفة الأشراف (٣. /٣٢٠) .","vol":"2","page":234},{"text":"٧١٢ - (خ م) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «إنَّهُ لَيَأْتِي الرَّجُلُ الْعَظِيمُ السَّمِينُ يومَ القيامة لا يَزِنُ عِنْدَ الله جَناحَ بَعُوضةٍ، وقال: اقْرَؤوا ﴿فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾ [الكهف: ١٠٥]» . أخرجه البخاري ومسلم (١) . ⦗٢٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بعوضة) البعوضة، وجمعها البعوض: صغار البق.\n_________\n(١) البخاري ٨ / ٣٢٤ في تفسير سورة الكهف، باب ﴿أولئك الذين كفروا بآيات ربهم ولقائه﴾، ومسلم رقم (٢٧٨٥) في صفة القيامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١١٧) قال: حدثنا محمد بن عبد الله. قال: حدثنا سعيد بن أبي مريم. (ح) وعن يحيى بن بكير. و«مسلم» (٨/١٢٥) قال: حدثني أبو بكر بن إسحاق. قال: حدثنا يحيى بن بكير. كلاهما - سعيد بن أبي مريم، ويحيى بن بكير - عن المغيرة بن عبد الرحمن الحزامي، عن أبي الزناد، عن الأعرج، فذكره.","vol":"2","page":235},{"text":"٧١٣ - (ت) أبو سعيد بن أبي فَضالةَ - ﵁ -: قال: سمعتُ رسولَ الله ﷺ يقول: «إذَا جَمعَ الله النَّاسَ لِيَوْمٍ لا رَيْبَ فيه، نادى مُنادٍ: مَنْ كانَ يُشْرِكُ في عملٍ عمله لله أحَدًا فَلْيَطْلُبْ ثَوَابَهُ مِنْهُ، فإنَّ الله أَغْنى الشُّرَكاءِ عَنِ الشِّرْكِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٥٢) في التفسير، باب ومن سورة الكهف، وقال: هذا حديث غريب، لا نعرفه إلا من حديث محمد بن بكر. نقول: وسنده حسن، وقد رواه أيضًا ابن ماجة وابن حبان والبيهقي، وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/،٤٦٦ ٤/٢١٥) . و«ابن ماجة» (٤٢٠٣) قال: حدثنا محمد بن بشار وهارون ابن عبد الله الحمال وإسحاق بن منصور. و«الترمذي» (١٣٥٤) قال: حدثنا محمد بن بشار وغير واحد. أربعتهم - أحمد بن حنبل، ومحمد بن بشار، وهارون، وإسحاق - قالوا: حدثنا محمد بن بكر البرساني. قال: أخبرنا عبد الحميد بن جعفر. قال: أخبرنا أبي، عن زياد بن ميناء، فذكره.\n(*) في رواية أحمد والترمذي: (عن أبي سعيد بن أبي فضالة) .","vol":"2","page":236},{"text":"<span data-type=\"title\" id=toc-189>سورة مريم</span>\n٧١٤ - (م ت) المغيرة بن شعبة - ﵁ -: قال: لما قدمت نَجرَانَ سألُوني، فقالوا: إِنكم تقرؤون ﴿يا أُخْتَ هارون﴾ [مريم: ٢٨] وموسى قبلَ عيسى بكذا وكذا؟ فلما قَدِمْتُ على رسولِ الله ﷺ سَأَلْتُهُ عن ذلك؟ فقال: «إنهم كانوا يُسَمُّون بأنبيائهم (١)، والصالحين قبلَهم» . ⦗٢٣٧⦘ هذه رواية مسلم.\nوأخرجه الترمذي قال: بَعَثَني رسولُ الله ﷺ إلى نَجْرَانَ، فقالوا: ألَسْتُم تَقْرَءونَ ... وذكر الحديث (٢) .\n_________\n(١) قال النووي: \" إنهم كانوا يسمون بأنبيائهم الخ ... \" استدل به جماعة على جواز التسمية بأسماء الأنبياء، وأجمع عليه العلماء، إلا ما قدمناه عن عمر بن الخطاب ﵁، وسبق تأويله، وقد سمى النبي ﷺ ابنه إبراهيم، وكان في أصحابه خلائق مسمون بأسماء الأنبياء.\nقال القاضي: وقد كره بعض العلماء: التسمي بأسماء الملائكة، وهو قول الحارث بن مسكين، قال: وكره مالك التسمي بجبريل وياسين.\n(٢) مسلم رقم (٢١٣٥) في الآداب، باب النهي عن التكني بأبي القاسم، وبيان ما يستحب من الأسماء، والترمذي رقم (٣١٥٤) في التفسير، باب ومن سورة مريم، وقال الترمذي: حديث حسن صحيح غريب، لا نعرفه إلا من حديث ابن إدريس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٥٢) . و«مسلم» (٦/١٧١) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وأبو سعيد الأشج، ومحمد بن المثنى العنزي. و«الترمذي» (٣١٥٥) قال: حدثنا أبو سعيد الأشج، ومحمد بن المثنى. و«النسائي» في الكبرى «تحفة الأشراف» (٨/١١٥١٩) عن محمد بن يحيى بن أيوب الثقفي.\nستتهم - أحمد، وأبو بكر، ومحمد بن عبد الله، وأبو سعيد، وابن المثنى، ومحمد بن يحيى - عن عبد الله بن إدريس، عن أبيه، عن سماك بن حرب عن علقمة بن وائل، فذكره.","vol":"2","page":236},{"text":"٧١٥ - (ت) قتادة -﵀ -: في قوله تعالى ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا﴾ [مريم: ٥٧] قال: قال أنسٌ: إنَّ نَبِيَّ الله ﷺ قال: «لما عُرِجَ بِي رأَيْتُ إدْريسَ في السماء الرابِعَة» . أخرجه الترمذي. وقال: هذا طرف من حديث المعراج.\nوسيَرِدُ الحديثُ بطوله في كتاب النبوة: من حرف النون (١) .\n_________\n(١) رقم (٣١٥٦) في التفسير، باب ومن سورة مريم، وقال: هذا حديث حسن صحيح، وفي الباب عن أبي سعيد عن النبي ﷺ، وقد روى سعيد بن أبي عروبة وهمام وغير واحد عن قتادة عن أنس بن مالك، عن مالك بن صعصعة عن النبي ﷺ حديث المعراج بطوله، وهذا عندي مختصر من ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (مريم: ١٩:٣) عن أحمد بن منيع عن حسين بن محمد وقال: حسن صحيح قال وهو عندي مختصر من حديث قتادة عن أنس عن مالك بن صعصعة يعني حديث المعراج، ورواه عبد الأعلى بن حماد عن يزيد بن زريع عن سعيد عن قتادة عن أنس مختصرا نحوه،ولم يذكر «مالك بن صعصعة» تحفة الأشراف (١/٣٣٨) .","vol":"2","page":237},{"text":"٧١٦ - (خ ت) ابن عباس - ﵄ -: قال: قال رسول الله ﷺ لجبريل ﵇: «ما يَمنَعُكَ أنْ تَزَورَنَا أَكْثَرَ مِمَّا تَزُورُنَا؟» فنزلت: ﴿وما نَتَنَزَّلُ إلّا بأمْرِ رَبِّكَ لَهُ مَا بَيْنَ أيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَلكَ ومَا كانَ رَبُّكَ نَسِيًّا﴾ [مريم: ٦٤] قال: هذا كان الجواب لِمُحَمَّدٍ ﷺ. ⦗٢٣٨⦘ أخرجه البخاري، والترمذي (١) .\n_________\n(١) البخاري ٨ / ٣٢٦ في تفسير سورة مريم، باب قوله ﴿وما نتنزل إلا بأمر ربك﴾، وفي بدء الخلق، باب ذكر الملائكة، وفي التوحيد، باب ﴿ولقد سبقت كلمتنا لعبادنا المرسلين﴾، والترمذي رقم (٣١٥٧) في التفسير، باب ومن سورة مريم، وقوله في آخر الحديث \" قال: هذا كان الجواب لمحمد ﷺ \" زيادة ليست في البخاري ولا في الترمذي، ولعلها من زيادات الحميدي، وهي عند أحمد في \" المسند \" رقم (٢٠٤٣) وكذلك هي عند ابن جرير وابن أبي حاتم، وقد أورد الحديث السيوطي في \" الدر المنثور \" ٤ / ٢٧٨ وزاد نسبته لمسلم، وعبد بن حميد، والنسائي، وابن المنذر، وابن مردويه، والحاكم، والبيهقي في \" الدلائل \". نقول: ولم نجد الحديث عند مسلم كما ذكر السيوطي، ولعله وهم منه ﵀. قال الحافظ في \" الفتح \": قوله: ﴿وما نتنزل إلا بأمر ربك له ما بين أيدينا وما خلفنا وما بين ذلك﴾ قال عبد الرزاق عن معمر عن قتادة: ما بين أيدينا: الآخرة، وما خلفنا: الدنيا، وما بين ذلك: ما بين النفختين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٣١) (٢٠٤٣) قال: حدثنا يعلي. وفي (١/٢٣٣) (٢٠٧٨) قال: حدثنا وكيع. وفي (١/٤٥٧) (٣٣٦٥) قال: حدثنا عبد الرحمن. و«البخاري» (٤/١٣٧) قال: حدثنا أبو نعيم (ح) قال: حدثني يحيى بن جعفر قال: حدثنا وكيع. وفي (٦/١١٨) قال: حدثنا أبو نعيم. وفي (٩/١٦٦) قال: حدثنا خلاد بن يحى. وفي (خلق أفعال العباد) صفحة (٧٢) قال: حدثنا أبو نعيم وخلاد بن يحيى. و«الترمذي» (٣١٥٨) قال: حدثنا عبد بن حميد، قال: حدثنا يعلي بن عبيد (ح) وحدثنا الحسين بن حريث، قال: حدثنا وكيع. و«النسائي» في الكبرى «تحفة الأشراف» (٥٥٠٥) عن محمد بن إسماعيل بن إبراهيم، عن أبي عامر العقدي (ح) وعن إبراهيم بن الحسن، عن حجاج بن محمد.\nسببعتهم - يعلي، ووكيع، وعبد الرحمن، وأبو نعيم، وخلاد بن يحيي، وأبو عامر، وحجاج بن محمد - عن عمر بن ذر، عن أبيه، عن سعيد بن جبير، فذكره.","vol":"2","page":237},{"text":"٧١٧ - (م) أمُّ مبشرٍ الأنصارية (١) - ﵂ -: أنَّها سَمعَت النبيَّ ﷺ يقول عند حفصة: «لا يدْخُلُ النَّارَ - إن شاءَ اللهُ - من أصحاب الشَجَرَةِ أحدٌ (٢): الذين بايَعُوا تَحْتَها، قالت: بلى يا رسول الله، فانْتَهَرَها، فقالتْ حَفصةُ: ﴿وإنْ منكم إلّا وَارِدُهَا﴾ [مريم: ٧١] فقال النبي ﷺ: قد قال الله تعالى: ﴿ثم نُنَجِّي الذين اتَّقَوْا ونَذَرُ الظَّالمين فيها جِثِيًّا﴾» ⦗٢٣٩⦘[مريم: ٧٢] . أخرجه مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أصحاب الشجرة) هم الصحابة الذين بايعوا رسول الله ﷺ بيعة الرضوان في الحديبية، وكانت الشجرة سمرة.\n(جثيًا) جمع جاث: وهو الذي يقعد على ركبتيه.\n_________\n(١) هي امرأة زيد بن حارثة ﵂.\n(٢) قال النووي: قوله: \" لا يدخل النار إن شاء الله من أصحاب الشجرة أحد ... الخ \" قال العلماء: معناه: لا يدخلها أحد منهم قطعًا: كما صرح به في غير هذا الحديث، وإنما قال: \" إن شاء الله \" للتبرك، لا للشك، وأما قول حفصة: \" بلى \" وانتهار النبي ﷺ لها، فقالت: ﴿وإن منكم إلا واردها﴾ فقال ﵊: وقد قال: \" ﴿ثم ننجي الذين اتقوا﴾ \" ففيه دليل للمناظرة والاعتراض، والجواب على وجه الاسترشاد، وهو مقصود حفصة، لا أنها أرادت رد مقالته ﷺ. والصحيح: أن المراد بالورود في الآية: المرور على الصراط، وهو جسر منصوب على جهنم، فيقع فيها أهلها وينجو الآخرون.\n(٣) رقم (٢٤٩٦) في فضائل الصحابة، باب فضائل أصحاب الشجرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٦٢) قال: حدثنا ابن إدريس. قال: حدثنا الأعمش، عن أبي سفيان. وفي (٦/٤٢٠) قال: حدثنا حجاج. قا ل: أخبرني ابن جريج قال: أخبرني أبو الزبير. و«مسلم» (٧/١٦٩) قال: حدثني هارون بن عبد الله قال: حدثنا حجاج بن محمد. قال: قال ابن جريج: أخبرني أبو الزبير، و«النسائي» في الكبرى «تحفة الأشراف» (١٣ /١٨٣٥٦) عن هارون بن عبد الله والحسن ابن محمد، عن حجاج بن محمد، عن ابن جريج، عن أبي الزبير.\nكلاهما - أبو سفيان، وأبو الزبير - عن جابر، فذكره.\n(*) في رواية أبي سفيان: «لا يدخل النار أحد شهد بدرا والحديبية....» الحديث.","vol":"2","page":238},{"text":"٧١٨ - (ت) السدي -﵀ -: قال:سألتُ مُرَّةَ الهَمَدانِيَّ عن قول اللهِ تعالى: ﴿وإنْ منكم إلا وارِدُهَا﴾؟ فحدثني: أنَّ عبدَ الله بنَ مسعودٍ حَدَّثهم قال: قال رسول الله ﷺ: «يَرِدُ الناسُ، ثم يَصْدُرُون عنها بأعمالهم، فأَوَّلُهُم كلمْحِ البَرْقِ، ثم كالريح، ثم كَحُضْرِ الفَرَسِ ثم كالرَّاكب في رَحْله، ثم كَشَدِّ الرَّجُل، ثم كَمَشْيِهِ» . أخرجه الترمذي. وقال: وقد روي عن السدي ولم يرفعه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كحُضْر الفرس) الحُضْر: العَدْو، والشد أيضًا: العَدْو.\n_________\n(١) رقم (٣١٥٨) في التفسير، باب ومن سورة مريم، ورواه أحمد في \" المسند \"، وقال الترمذي: حديث حسن، ورواه شعبة عن السدي ولم يرفعه، والسدي هذا، هو أبو محمد إسماعيل بن عبد الرحمن بن أبي كريمة السدي القرشي، وهو السدي الكبير، كان يقعد في سدة باب الجامع، فسمي السدي وهو صدوق يهم، وذكره ابن كثير من رواية ابن أبي حاتم عن أسباط عن السدي عن مرة عن عبد الله بن مسعود موقوفًا عليه. ومن رواية ابن جرير عن ابن مسعود بمعناه، ثم قال: ولهذا شواهد في الصحيحين وغيرهما من رواية أنس وأبي سعيد وأبي هريرة وجابر وغيرهم من الصحابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤٣٤) (٤١٤١) قال: حدثنا عبد الرحمن، و«الدارمي» (٢٨١٣) قال: أخبرنا عبيد الله، و«الترمذي» (٣١٥٩) قال: حدثنا عبد بن حميد، قال: أخبرنا عبيد الله بن موسى.\nكلاهما - عبد الرحمن،وعبيد الله - عن إسرائيل، عن السدي، فذكره.\nأخرجه أحمد (١/٤٣٣) (٤١٢٨) قال: حدثنا عبد الرحمن بن مهدي. و«الترمذي» (٣١٦٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي.\nكلاهما - عبد الرحمن، ويحيى - عن شعبة، عن السدي، عن مرة، عن عبد الله بن مسعود ﴿وإن منكم إلا واردها﴾ قال: يردونها ثم يصدرون بأعمالهم موقوفا\nقال عبد الرحمن: قلت لشعبة: إن إسرائيل حدثني عن السدي، عن مرة، عن عبيد الله عن النبي ﷺ قال شعبة: وقد سمعته من السدي مرفوعا ولكني عمدا أدعه.","vol":"2","page":239},{"text":"٧١٩ - (خ م ت) خَباب بن الأرت - ﵁ -: قال: كنْتُ قَيْنًا في الجاهلية، وكان لي على العَاص بن وائل السهمي (١) دَينٌ، فأتيْتُه أَتَقَاضَاهُ - وفي رواية قال: فعمِلتُ للعَاصِ بن وائل سيفًا، فجئتُهُ أتَقَاضَاهُ فقال: لا أعطيك، حتى تكْفُرَ بِمُحمدٍ، فقلتُ: والله لا أكفرُ حتى يُميتكَ الله ثمَّ تبعث (٢)، قال: وإني لميِّتٌ ثم مبعوث؟ قُلْتُ: بلى، قال: دَعْني حتى أمُوتَ وأُبعث، فسأُوتَى مالًا وولدًا فَأَقْضيِكَ، فنزلت: ﴿أَفرأيتَ الذي كَفر بآياتنا وقال لأُوتَيَنَّ مالًا وولدًا. أَطَّلَعَ الغيبَ أم اتخذَ عند الرحمن عَهْدًا. كلَّا سَنَكْتُبُ ما يقول ونَمُدُّ له من العذاب مَدًّا. ونَرِثُهُ ما يقولُ ويأتينا فَرْدًا﴾ [مريم: ٧٧ - ٨٠] أخرجه البخاري ومسلم.\nوأخرجه الترمذي قال: جئتُ العاصَ بنَ وائلٍ السَّهميَّ أَتَقاضاه حَقًّا لي عنده، فقال: لا أُعطيك حتى تكفر بِمحمَّدٍ ... الحديث (٣) . ⦗٢٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَيْنًا) القين عند العرب: الحدَّاد.\n_________\n(١) قال الحافظ في \" الفتح \": هو والد عمرو بن العاص: الصحابي المشهور، وكان له قدر في الجاهلية، ولم يوفق للإسلام. قال ابن الكلبي: كان من حكام قريش، وكان موته بمكة قبل الهجرة، وهو أحد المستهزئين بالنبي ﷺ. قال عبد الله بن عمرو: سمعت أبي يقول: عاش أبي خمسا وثمانين سنة، وإنه ليركب حمارًا إلى الطائف، يمشي عنه أكثر مما يركب، ويقال: إن حماره رماه على شوكة، فأصابت رجله، فانتفخت فمات منها.\n(٢) قال الحافظ في \" الفتح \": قوله: \" حتى تموت، ثم تبعث \" مفهومه: أنه يكفر حينئذ، لكنه لم يرد ذلك، لأن الكفر حينئذ لا يتصور، فكأنه قال: لا أكفر أبدًا، والنكتة في تعبيره بالبعث: تعيير العاص بأنه لا يؤمن به، وبهذا التقرير يندفع إيراد من استشكل قوله هذا، فقال: علق الكفر، ومن علق الكفر كفر، وأصاب بأنه خاطب العاص بما يعتقده، فعلق على ما يستحيل بزعمه، والتقرير الأول يغني عن هذا الجواب.\n(٣) البخاري ٨ / ٣٢٧ في تفسير سورة مريم، باب قوله ﴿أفرأيت الذي كفر بآياتنا وقال لأوتين ⦗٢٤١⦘ مالًا وولدًا﴾، وباب ﴿أطلع الغيب أم اتخذ عند الرحمن عهدًا﴾، وباب ﴿كلا سنكتب ما يقول ونمد له من العذاب مدًا﴾، وباب: ﴿ونرثه ما يقول ويأتينا فردًا﴾، وفي البيوع، باب ذكر القين والحداد، وفي الإجارة، باب هل يؤاجر الرجل نفسه من مشرك في أرض الحرب، وفي الخصومات، باب التقاضي، ومسلم رقم (٢٧٩٥) في صفات المنافقين وأحكامهم، باب سؤال اليهود النبي ﷺ عن الروح، والترمذي رقم (٣١٦١) في التفسير، باب ومن سورة مريم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ٠١أخرخه أحمد (٥/١١٠) قال: حدثنا عبد الرزاق. و«البخاري» (١١٨) قال: حدثنا محمد بن كثير. كلاهما - عبد الرزاق. وابن كثير - عن سفيان الثوري.\n٢- وأخرجه أحمد (٥/١١١) . و«مسلم» (٨/١٢٩) قال: حدثنا أبو كريب. و«الترمذي» (٣١٦٢) قال: حدثنا هناد. و«النسائي» في الكبرى «تحفة الأشراف» (٣٥٢٠) عن محمد بن العلاء. ثلاثتهم - أحمد، وأبو كريب، وهناد - قالوا: حدثنا أبو معاوية.\n٣- وأخرجه أحمد (٥/١١١) . و«مسلم» (٨/١٢٩) قال حدثنا ابن نمير - وهو محمد بن عبد الله بن نمير - كلاهما - أحمد، وابن نمير - عن عبد الله بن نمير.\n٤- وأخرجه البخاري (٣/٧٩) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي. وفي (٣/١٦٢) قال: حدثنا إسحاق، قال: حدثنا وهب بن جرير بن حازم. وفي (٦/١١٩) قال: حدثنا بشر بن خالد، قال: حدثنا محمد بن جعفر ثلاثتهم - ابن أبي عدي، ووهب، وابن جعفر - عن شعبة ٥- وأخرجه البخاري (٣/١٢٠) قال: حدثنا عمر بن حفص، قال: حدثنا أبي.\n٦- وأخرجه البخاري (٦/١١٨) قال: حدثنا الحميدي. و«مسلم» (٨/١٢٩) . و«الترمذي» (٣١٦٢) قالا: - مسلم. والترمذي- حدثنا ابن أبي عمر كلاهما - الحميدي، وابن أبي عمر - قالا: حدثنا سفيان - ابن عيينة -.\n٧- وأخرجه البخاري (٦/١١٩) قال: حدثنا يحيى. و«مسلم» (٨/١٢٩) قال: حدثنا أبو بكر بن أبي شيبة. وعبد الله بن سعيد الأشج. ثلاثتهم -يحيى، وابن أبي شيبة، والأشج - قالوا: حدثنا وكيع.\n٨-وأخرجه مسلم (٨/١٢٩) قال: حدثنا إسحاق بن إبراهيم قال أخبرنا جرير.\nثمانيتهم - الثوري، وأبو معاوية، وابن نمير، وشعبة، وحفص، وابن عيينة، ووكيع، وجرير - عن الأعمش عن مسلم أبي الضحى عن مسروق فذكره.","vol":"2","page":240},{"text":"<span data-type=\"title\" id=toc-190>سورة الحج</span>\n٧٢٠ - (خ) ابن عباس - ﵄ -: قال: ﴿ومن النَّاسِ من يَعْبُد اللَّهَ على حَرْفٍ﴾ [الحج: ١١] كان الرَّجلُ يَقدَمُ المدينةَ [فَيُسْلِمُ]، فإن وَلَدَت امرأتُه غُلامًا، ونُتِجَتْ خَيْلُهُ (١) . قال: هذا دِينٌ صالحٌ، وإن لم تَلدِ امرأَتُهُ، ولم تُنْتَجْ خَيلُهُ، قال: هذا دينُ سوءٍ. أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (على حرف) حرف كل شيء: جانبه.\n_________\n(١) \" نتجت \" بضم النون، فهي منتوجة، مثل: نفست، فهي منفوسة.\n(٢) ٧ / ٣٣٦ في تفسير سورة الحج، باب ﴿ومن الناس من يعبد الله على حرف﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٢٣) قال: حدثني إبراهيم بن الحارث، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا إسرائيل، عن أبي حصين، عن سعيد بن جبير فذكره.","vol":"2","page":241},{"text":"٧٢١ - (خ) علي بن أبي طالب - ﵁ -: قال: أنا أولُ من يَجثُو للخُصومَةِ بين يَدي الرحمن يومَ القيامة، قال قَيْسُ بن عُبادٍ: فيهم نزلت: ﴿هذَانِ خَصْمَانِ اخْتَصَمُوا في رَبِّهم﴾ [الحج: ١٩] قال: هم الذين ⦗٢٤٢⦘ تَبارَزُوا يَوْمَ بَدْرٍ: عليٌّ، وحمزَةُ، وعُبيدةُ بن الحارث، وشيبَةُ بن رَبيعة، وعُتبةُ بن ربيعة، والوليد بن عُتبة.\nوفي رواية أنَّ عليًّا قال: نزلت هذه الآيةُ في مُبارزَتنا يومَ بدْرٍ ﴿هذَانِ خَصْمَانِ اخْتَصَمُوا في رَبِّهم (١)﴾ أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يجثو) أي: يقعد على ركبتيه.\n_________\n(١) قال الزركشي: قوله: ﴿هذان خصمان اختصموا في ربهم﴾ نزلت في حمزة وصاحبيه، يعني عليًا وعبيدة بن الحارث، وهم الفريق المؤمنون، وعتبة وصاحبيه، أي: عتبة وشيبة ابنا ربيعة، والوليد بن عتبة، وهم الفريق الآخر.\nفعتبة وشيبة قتلهما علي وحمزة، وقطع الوليد رجل عبيدة بن الحارث فمات في الصفراء، ومال علي وحمزة على الوليد فقتلاه.\nفإن قيل: كيف نزلت هذه في يوم بدر، والسورة مكية؟\nقلنا: السورة مكية، إلا ثلاث آيات، وهي ﴿هذان خصمان ...﴾ الخ.\n(٢) ٨ / ٣٣٦، ٣٣٧ في تفسير سورة الحج، باب ﴿هذان خصمان اختصموا في ربهم﴾، وفي المغازي، باب دعاء النبي ﷺ على كفار قريش، و٧ / ٢٣١ في قصة غزوة بدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (٢٢: ٣: ٢) عن حجاج بن المنهال. وفي المغازي (٨: ٧) عن محمد بن عبد الله الرقاشي كلاهما عن معتمر بن سليمان التيمي، عن أبيه وفيه المغازي (٨: ٩) عن إسحاق بن إبراهيم الصواف عن. يوسف بن يعقوب السدوسي بن سليمان اليتمي به والنسائي في التفسير (الكبري (٤٩: ٢) عن هلال بن بشر البصري عن يوسف بن يعقوب به، تحفة الأشراف (٧/٤٣٩) .","vol":"2","page":241},{"text":"٧٢٢ - (خ م) أبو ذر الغفاري - ﵁ -: قال قَيْسُ بن عُبَادٍ (١): سَمعْتُ أَبا ذَرّ يُقسِمُ قَسمًا: أنَّ [هذه الآية] ﴿هذَانِ خَصْمَانِ اخْتَصَمُوا في رَبِّهم﴾ نزلت في الذين بَرَزُوا يوم بَدرٍ: حمزةَ، وعليّ، وعُبيدَةَ بنِ الحارث، وعُتبة وشيبةَ ابنَيْ ربَيعةَ، والوليدِ بن عُتبةَ. أخرجه البخاري، ومسلم. ⦗٢٤٣⦘\nوهذا الحديث آخرُ حديث في «صحيح مسلم» (٢) .\n_________\n(١) بضم العين وتخفيف الباء.\n(٢) البخاري ٨ / ٣٣٦، ٣٣٧ في تفسير سورة الحج، باب قوله ﴿هذان خصمان اختصموا﴾، وفي المغازي، باب دعاء النبي ﷺ على كفار قريش، ومسلم رقم (٣٠٣٣) في التفسير، باب قوله تعالى: ﴿هذان خصمان اختصموا في ربهم﴾ . قال النووي: وهذا الحديث مما استدركه الدارقطني فقال: أخرجه البخاري عن أبي مجلز عن قيس عن علي ﵁ قال: \" أنا أول من يجثو للخصومة \"، قال قيس: وفيهم نزلت الآية ولم يجاوز به قيسًا، ثم قال البخاري: وقال عثمان: عن جرير عن منصور عن أبي هاشم عن أبي مجلز قال، وقال الدارقطني: فاضطرب الحديث. هذا كلامه.\nقلت: (القائل النووي) فلا يلزم من هذا ضعف الحديث واضطرابه؛ لأن قيسًا سمعه من أبي ذر، كما رواه مسلم هنا، فرواه عنه، وسمع من علي بعضه، وأضاف قيس إليه ما سمعه من أبي ذر، وأفتى به أبو مجلز تارة، ولم يقل: إنه من كلام نفسه ورأيه، وقد عملت الصحابة فمن بعدهم بمثل هذا، فيفتي الإنسان منهم بمعنى الحديث عند الحاجة إلى الفتوى دون الرواية ولا يرفعه، فإذا كان وقت آخر وقصد الرواية، رفعه وذكر لفظه، ولا يحصل بهذا اضطراب، والله أعلم، وله الحمد والنعمة.\nوقال الحافظ في \" الفتح \": وقد روى الطبري من طريق العوفي عن ابن عباس، أنها نزلت في أهل الكتاب والمسلمين، ومن طريق الحسن قال: هم الكفار والمؤمنون، ومن طريق مجاهد: هو اختصام المؤمن والكافر في البعث، واختار الطبري هذه الأقوال في تعميم الآية قال: ولا يخالف المروي عن علي وأبي ذر، لأن الذين تبارزوا ببدر كانوا فريقين: مؤمنين وكفارًا، إلا أن الآية إذا نزلت في سبب من الأسباب لا يمتنع أن تكون عامة في نظير ذلك السبب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجة البخاري (٥/٩٥) قال: حدثنا قبيصة. قال: حدثنا سفيان. وفي (٥/٩٦) قال: حدثنا يحيى بن جعفر. قال: أخبرنا وكيع، عن سفيان. (ح) وحدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا هشيم. وفي (٦/١٢٣) قال: حدثنا حجاج بن منهال. قال: حدثنا هشيم. و«مسلم» (٨/٢٤٥) قال: حدثنا عمرو بن زرارة. قال: حدثنا هشيم. وفي (٨/٢٤٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع (ح) وحدثني محمد بن المثنى. قال: حدثنا عبد الرحمن. جميعا عن سفيان. و«ابن ماجة» (٢٨٣٥) قال: حدثنا يحيى بن حكيم وحفص بن عمرو قالا: حدثنا عبد الرحمن بن مهدي، (ح) حدثنا محمد بن إسماعيل قال: أنبأنا وكيع، قال: حدثنا سفيان. و«النسائي» في فضائل الصحابة (٥١) قال: فيما قرأ علينا أحمد بن منيع. عن هشيم. وفي (٩٩، ٦٩) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. وفي الكبرى «تحفة الأشراف» (٩/١١٩٧٤) عن سليمان بن عبيد الله بن عمرو الغيلاني، عن بهز، عن شعبة.\nثلاثتهم - سفيان، وهشيم، وشعبة - عن أبي هاشم، عن أبي مجلز، عن قيس بن عباد، فذكره..","vol":"2","page":242},{"text":"٧٢٣ - (ت) ابن الزبير بن العوام - ﵄ -: قال: قال رسول الله ﷺ: «إِنَّما سُمِّيَ البَيْتُ الْعَتيقُ؛لأنهُ لم يَظْهَرْ عَلَيْهِ جَبَّارٌ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٦٩) في التفسير، باب ومن سورة الحج، وقال: هذا حديث حسن غريب، وقد روي عن الزهري عن النبي ﷺ مرسلًا. نقول: ورجاله ثقات، خلا عبد الله بن صالح المصري كاتب الليث فإنه سيء الحفظ. وذكره السيوطي في \" الدر المنثور \" ٤ / ٣٥٧ وزاد نسبته للبخاري في تاريخه، والطبري، والطبراني، والحاكم، وابن مردويه، والبيهقي في \" الدلائل \". والعتيق في لغة العرب: القديم والنفيس والكريم والشريف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١٧٠) قال حدثنا محمد بن إسماعيل وغير واحد قالوا:حدثنا عبد الله بن صالح قال: حدثني الليث عن عبد الرحمن بن خالد عن بن شهاب عن محمد بن عروة فذكره.","vol":"2","page":243},{"text":"٧٢٤ - (ت س) ابن عباس - ﵄ -: قال: لمَّا خَرَجَ ⦗٢٤٤⦘ رسولُ الله ﷺ من مكَّة، قال أبو بكر: آذَوْا نَبِيَّهُمْ حتى خرج، لَيَهْلِكُنَّ فأنزل الله تعالى ﴿أُذِنَ لِلَّذِين يُقاتَلونَ بأنَّهم ظُلِمُوا وإِنَّ اللَّه على نَصْرِهم لقديرٌ﴾ [الحج: ٣٩] فقال أَبو بكرٍ: لقد علمتُ أَنه سيكونُ قِتالٌ. هذه رواية الترمذي.\nوفي رواية النسائي قال: لمَّا أُخْرِجَ النبيُّ ﷺ من مكة، قال أبو بكرٍِ: أخْرَجوا نَبِيَّهُمْ، إنَّا للهِ وإِنا إليه راجعون، فنزلت ﴿أُذِنَ لِلَّذين يُقاتَلونَ ...﴾ الآية. فعرفتُ أَنهُ سيكون قتالٌ. قال ابن عباسٍ: هي أَوَّلُ آيةٍ نزلتْ في القتال (١) .\n_________\n(١) الترمذي رقم (٣١٧٠) في التفسير، باب ومن سورة الحج، والنسائي ٦ / ٢ في الجهاد، باب وجوب الجهاد: وقال الترمذي: حديث حسن، وقد رواه عبد الرحمن بن مهدي وغيره عن سفيان عن الأعمش عن مسلم البطين عن سعيد بن جبير فيه عن ابن عباس، وقد رواه غير واحد عن سفيان عن الأعمش عن مسلم البطين عن سعيد بن جبير مرسلًا، وليس فيه: عن ابن عباس. وأخرجه أحمد في \" المسند \" رقم (١٨٦٥)، وإسناده صحيح وصحح إسناده العلامة أحمد شاكر، ونقل كلام الترمذي وقال: وكأنه يريد تعليل الحديث، ولذلك حسنه فقط، وما هذه بعلة، فالوصول زيادة من ثقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١٦) (١٨٦٥) قال: حدثنا إسحاق. و«الترمذي» (٣١٧١) قال: حدثنا سفيان ابن وكيع قال: حدثنا أبي، وإسحاق بن يوسف الأزرق. و«النسائي» (٦/٢) قال أخبرنا عبد الرحمان بن محمد بن سلام قال: حدثنا إسحاق الأزرق كلاهما إسحاق الأزرق، ووكيع - عن سفيان عن الأعمش عن مسلم البطين عن سعيد بن جبير فذكره.","vol":"2","page":243},{"text":"<span data-type=\"title\" id=toc-191>سورة قد أفلح المؤمنون</span>\n٧٢٥ - (ت) عائشة - ﵂ -: قالت: قُلتُ: يا رسول الله، ﴿والَّذين يُؤتُونَ ما آتَوْا وقُلُوبُهُمْ وجِلَةٌ﴾ [المؤمنون: ٦٠] أَهُمُ الذين يَشْربَون الخمرَ ويَسْرِقُونَ؟ قال: «لا، يا بنْتَ الصِّدِّيق، ولكن هم الذي يَصُوُمون [ويصلُّون] ويَتَصَدَّقون، ويخافُون أَنْ لا يُتقَبَّلَ منهم ﴿أولئك يُسارِعونَ في الخيرات وهم لها سابقون﴾ [المؤمنون: ٦١]» . ⦗٢٤٥⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٧٤) في التفسير، باب ومن سورة المؤمنين، وفي سنده انقطاع، فإن عبد الرحمن بن وهب الهمداني - الراوي عن عائشة ﵂ لم يدركها، لكن له شاهد يتقوى به من حديث أبي هريرة عند ابن جرير ١٨ / ٢٦، وقد صححه الحاكم ٢ / ٣٩٤ ووافقه الذهبي. قال ابن كثير في معنى الآية: يعطون العطاء وهم خائفون وجلون أن لا يتقبل منهم لخوفهم أن يكونوا قد قصروا في القيام بشروط العطاء، وهذا من باب الإشفاق والاحتياط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٢٧٥) قال: حدثنا سفيان. و«أحمد» (٦/١٥٩) حدثنا بن آدم. وفي (٦/٢٠٥) قال حدثنا وكيع. و«ابن ماجة» (٤١٩٨) قال: حدثنا أبو بكر. قال: حدثنا وكيع. و«الترمذي» (٣١٧٥) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان.\nثلاثتهم -سفيان، ويحيى، ووكيع - عن مالك بن مغول، عن عبد الرحمن بن سعيد قال ابن وهب الهمداني، فذكره.","vol":"2","page":244},{"text":"٧٢٦ - (ت) أبو سعيد الخدري - ﵁ -: عن النبي ﷺ ﴿وَهُمْ فيها كَالِحُونَ﴾ [المؤمنون: ١٠٤] قال: «تَشْويِهِ النَّارُ، فَتَقَلَّصَ شَفَتُهُ الْعُلْيا حتى تبْلُغَ وسْطَ رأْسِهِ، وتَسْتَرخِي شَفَتُهُ السُّفْلى حتَّى تَضْرِبَ سُرَّتَهُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٧٥) في التفسير، باب ومن سورة المؤمنين، وقال: حديث حسن غريب، وأخرجه أحمد في \" المسند \" ٣ / ٨٨، والحاكم ٢ / ٣٩٥ وقال: صحيح الإسناد ولم يخرجاه، نقول: وفي سنده دراج أبو السمح، وهو وإن كان صدوقًا، إلا أنه في روايته عن أبي الهيثم ضعيف، وهذا منها. وقد أورده السيوطي في \" الدر المنثور \" ٥ / ١٦ وزاد نسبته لعبد بن حميد، وابن أبي الدنيا في صفة النار، وأبي يعلى وابن المنذر، وابن أبي حاتم، وابن مردويه، وأبي نعيم في \" الحلية \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٨٨) قال حدثنا علي بن إسحاق. و«الترمذي» (٢٥٨٧) و(٣١٧٦) قال: حدثنا وسويد كلاهما - علي، وسويد - عن عبد الله بن المبارك عن سعيد بن يزيد أبي شجاع عن أبي السمح عن أبي الهيثم فذكره.","vol":"2","page":245},{"text":"<span data-type=\"title\" id=toc-192>سورة النور</span>\n٧٢٧ - (ت د س) عمرو بن شعيب، عن أبيه، عن جده - ﵄ -: قال: كان رجلٌ يقالُ له: مَرْثَدُ بنُ أَبي مرثَدٍ، وكان رجلًا يَحمل الأُسَراءَ من مكة، حتى يأتِيَ بهم المدينة، قال: وكانت امرأَةٌ بَغِيٌّ بمكة، يقال لها: ⦗٢٤٦⦘ عَنَاقُ، وكانت صَديقَة له، وإنه كان وَعَدَ رجلًا من أُسَارَى مكةَ يحمله، قال: فجئتُ حتى انتهيتُ إلى ظِلِّ حائطٍ من حَوائط مكة، في ليلةٍ مُقْمِرَةٍ، قال: فجاءت عَناقُ، فأبْصَرَتْ سوادَ ظِلِّي بجنْبِ الحائطِ، فلما انْتَهتْ إليَّ عَرَفَتْني، فقالت: مَرْثَدُ؟ فقلت: مرثد، فقالت: مَرْحبًا وأهلًا، هَلُمَّ فبِتْ عندنا، قال: قلتُ: يا عناق: حَرَّمَ الله الزنا، قالت: يا أهلَ الخِيام، هذا الرجلُ يحمل أُسْراءكُمْ، قال: فَتبِعَني ثمانيةٌ، وسَلَكْتُ الْخَنْدَمَةَ (١)، فانتهيتُ إلى غارٍ، أَو كَهْفٍ، فدخلتُ، فجاءوا حتَّى قامُوا على رأْسِي، فَبَالُوا، فَظلَّ بَوْلُهُمْ على رأسي، وعَمَّاهُم الله عَنِّي، قال: ثم رجعوا، ورجعتُ إلى صاحِبي، فَحمَلْتُهُ وكانَ رجلًا ثقيلًا - حتى انتهيتُ إلى الإذْخِرِ، ففكَكْتُ عنه أَكْبُلَهُ، فجعلتُ أَحملُه، ويُعْيِيني (٢) حتى قَدِمتُ المدينةَ، فأتيتُ رسولَ الله ﷺ، فقلت: يا رسول الله، أَنْكِحُ عناقَ؟ فأمسكَ رسولُ الله ﷺ فلم يَرُدَّ شيئًا، حتى نزلت ﴿الزَّاني لا يَنْكِحُ إِلّا زانِيةً أَو مُشْركَةً والزانيةُ لا ينكحُها إِلّا زانٍ أو مُشْركٌ﴾ [النور: ٣] فقال رسول الله ﷺ: «يا مَرْثَدُ ﴿الزَّاني لا يَنْكِحُ إِلّا زانِيةً أَو مُشْركَة والزانيةُ لا ينكحُها إِلّا زانٍ أو مُشْركٌ﴾ فلا تَنْكِحْها» . هذه رواية الترمذي.\nوأخرجه النسائي بنحوه. ورواية الترمذي أتمّ. ⦗٢٤٧⦘\nواختصره أبو داود قال: إنَّ مرثَدَ بنَ أبي مَرْثَد الغَنَويَّ كان يحملُ الأُسارى بمكَّةَ، وكان بمكةَ بَغيٌّ يقال لها: عَنَاقُ، وكانت صديقَتهُ، قال: فجئتُ النبيَّ ﷺ، فقلت: يا رسولَ الله، أنكحُ عناقَ؟ قال: فسكتَ، فنزلت: ﴿الزانيةُ لا ينكحُها إِلّا زانٍ أو مُشْركٌ﴾ فدعاني فَقَرأها، وقال لي: لا تَنْكِحها (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بغيّ) بغت المرأة تبغي بغاء، فهي بغي: إذا زنت، ويقال للأمة: بغي، وإن لم يرد به الذم، وإن كان في أصل التسمية ذمًا.\n(أكْبُله) الأكبل: جمع كبل: وهو القيد الضخم، يقال: كَبَلته، وكبَّلته.\n_________\n(١) جبل بمكة، أي: سلك طريق الخندمة.\n(٢) من الإعياء، وهو الكلال والتعب.\n(٣) الترمذي رقم (٣١٧٦) في التفسير، باب ومن سورة النور، وأبو داود رقم (٢٠٥١) في النكاح، باب قوله تعالى: ﴿الزاني لا ينكح إلا زانية﴾، والنسائي ٦ / ٦٦ في النكاح، باب تزويج الزانية، وإسناده حسن، وقال الترمذي: حديث حسن غريب، لا نعرفه إلا من هذا الوجه، وصححه الحاكم ٢ / ٣٩٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٠٥١) قال حدثنا إبراهيم بن محمد اليتمي قال حدثنا يحيى. و«الترمذي» (٣١٧٧) قال حدثنا عبد بن حميد قال حدثنا روح بن عبادة. و«النسائى» (٦/٦٦) قال أخبرنا إبراهيم بن محمد التيمي قال حدثنا يحيى هو ابن سعيد.\nكلاهما - يحيى بن سعيد، وروح بن عبادة - عن عبيد الله بن الأخنس عن عمرو بن شعيب عن أبيه عن جده فذكره.","vol":"2","page":245},{"text":"٧٢٨ - (خ د ت) ابن عباس - ﵄ -: أنَّ هلالَ بنَ أُميةَ قَذفَ امْرأَتهُ عندَ النبيِّ ﷺ بَشريك بن سَحْمَاء، فقال النبي ﷺ: «البَيِّنَةَ (١) ⦗٢٤٨⦘ أو حَدٌّ في ظَهرك»، قال: يا رسولَ الله إذا رأَى أَحدُنا على امْرأتِهِ رَجلًا يَنطلقُ يلتمسُ البينةَ؟ فجعل النبيُّ ﷺ يقول: البينة، وإلا حدٌّ في ظهرك، فقال هلالُ: والذي بعثكَ بالحقِّ، إني لصادقٌ، وَلَيُنْزِلَنَّ الله ما يُبرئُ ظَهرِي من الحدِّ، فنزل جبريل ﵇، وأَنزل عليه ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلّا أَنْفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ باللهِ إنَّهُ لَمِنَ الْصَّادِقينَ. والْخَامِسَةُ أنَّ لَعْنَتَ اللهِ عَلَيْهِ إنْ كان منَ الْكاذِبِينَ. وَيَدْرَأُ عَنْها الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهادَاتٍ باللهِ إِنَّهُ لَمِنَ الْكاذِبينَ. والْخَامِسةَ أَنَّ غضب اللَّه عَليها إِنْ كان مِنَ الصادقين﴾ (٢) [النور: ٦ - ٩]⦗٢٤٩⦘ فانصرف النبيُّ ﷺ، فأرْسَلَ إليهما، فجاء هلالٌ فَشهد، والنبيُّ يقُولُ: إِنَّ اللهَ يعلمُ أنَّ أَحدَكُما كاذبٌ، فهلْ مِنكُما تائبٌ؟ ثم قامتْ فَشهدَتْ، فلما كانتْ عند الخامسةِ وقَفُوَها، وقالوا: إنها مُوجِبةٌ، قال ابن عباسٍ: فَتلكَّأت ونَكصتْ، حتَّى ظَنَنَّا أَنَّها تَرْجِعُ، ثم قالت: لا أَفْضحُ قَوْمي سائرَ الْيومِ فمضتْ، فقال النبي ﷺ: أبْصِرُوها، فإن جاءتْ به أكحل الْعَيْنَيْنِ، سَابغَ الألْيَتَيْن، خَدَلَّج السَّاقَيْن، فهو لشريك بن سحماء، فجاءت به كذلك، فقال النبي ﷺ: «لولا ما مضى من كتاب الله ﷿ لكان لي ولها شأْنٌ» . أخرجه البخاري، وأبو داود، والترمذي.\nوسيرد في كتاب «اللعان» من حرف اللام - أَحاديثُ في سببِ نُزولِ هذه الآيات عن ابنِ عباسٍ وغيره (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قذف) القذف: رميُ الإنسان بالزنا، أو ما كان في معناه.\n(موجبة) الموجبة: هي التي توجب لصاحبها الجنة أو النار.\n(فتلكأت) التلكؤ: التوقف والتباطؤ في الأمر.\n(نكصت) النكوص: الرجوع إلى وراء. ⦗٢٥٠⦘\n(سابغ) الأليتين: ضخمها، تامهما.\n(أكحل العينين) الكحَل في العين: هو سواد في الأجفان خلقة.\n(خدلج الساقين) أي: ممتلئهما.\n(لكان لي ولها شأن) أراد بقوله: «لكان لي ولها شأن» يعني: لولا ما حكم الله تعالى من آيات الملاعنة وأنه أسقط عنها الحد. لأقمت عليها الحد حيث جاءت بالولد شبيهًا بالذي رميت به.\n_________\n(١) قال في \" الفتح \" ٨ / ٣٤١: قال ابن مالك: ضبطوا \" البينة \" بالنصب على تقدير عامل، أي: أحضر البينة، وقال غيره: روي بالرفع، والتقدير: إما البينة، وإما حد في ظهرك، وقوله في الرواية المشهورة \" أو حد في ظهرك \" قال ابن مالك: حذف منه فاء الجواب وفعل الشرط بعد \" إلا \"، والتقدير: وإلا تحضرها فحد في ظهرك، قال: وحذف مثل هذا لم يذكر النحاة أنه يجوز إلا في الشعر لكن يرد عليهم وروده في هذا الحديث الصحيح.\n(٢) قال الحافظ في \" الفتح \" ٨ / ٣٤١: كذا في هذه الرواية أن آيات اللعان نزلت في قصة هلال بن أمية، وفي حديث سهل، أنها نزلت في عويمر - يعني العجلاني - ولفظه، فجاء عويمر فقال: يا رسول الله، رجل وجد مع امرأته رجلًا يقتله فتقتلونه، أم كيف يصنع؟ فقال رسول الله ﷺ: قد أنزل الله فيك وفي صاحبتك، فأمرهما بالملاعنة. وقد اختلف الأئمة في هذا الموضع، فمنهم من رجح أنها نزلت في شأن عويمر، ومنهم من رجح أنها نزلت في شأن هلال، ومنهم من جمع بينهما بأن أول من وقع له ذلك هلال، وصادف مجيء عويمر أيضًا، فنزلت في شأنهما معًا في وقت واحد، وقد جنح النووي إلى هذا، وسبقه الخطيب فقال: لعلهما اتفق كونهما جاءا في وقت واحد، ثم قال الحافظ: ولا مانع أن تتعدد القصص ويتحد النزول، ويحتمل أن النزول سبق بسبب هلال، فلما جاء عويمر ولم يكن علم بما وقع لهلال، أعلمه النبي ﷺ بالحكم. ولهذا قال في قصة هلال: فنزل جبريل، وفي قصة عويمر: قد أنزل الله فيك، فيؤول قوله: قد أنزل الله فيك، أي: وفيمن كان مثلك، وبهذا أجاب ابن الصباغ في \" الشامل \" قال: نزلت الآية في هلال، وأما قوله لعويمر: قد نزل فيك وفي صاحبتك، فمعناه: ما نزل في قصة هلال، ويؤيده أن في حديث أنس عند أبي يعلى قال: أول لعان كان في الإسلام أن شريك بن سحماء قذفه هلال بن أمية بامرأته ... الحديث.\n(٣) البخاري ٨ / ٣٤١ في تفسير سورة النور، باب ﴿ويدرأ عنها العذاب﴾، وفي الشهادات، باب إذا ادعى أو قذف فله أن يلتمس البينة، وفي الطلاق، باب يبدأ الرجل بالتلاعن. وأبو داود رقم (٢٢٥٤) في الطلاق، باب في اللعان، والترمذي رقم (٣١٧٨) في التفسير، باب ومن سورة النور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (١/٢٣٨) (٢١٣١) قال: حدثنا يزيد. وفي (١/٢٤٥) (٢١٩٩) قال: حدثنا محمد بن ربيعة. و«أبو داود» (٢٢٥٦) قال: حدثنا الحسن بن علي، قال: حدثنا يزيد بن هارون. كلاهما -يزيد، ومحمد بن ربيعة - قالا: حدثنا عباد بن منصور.\n٢- وأخرجه أحمد (١/٢٧٣) (٢٤٦٨) قال: حدثنا حسين، قال: حدثنا جرير. و«النسائي» في فضائل الصحابة (١٢٢) قال: أخبرنا الحسن بن أحمد، قال: حدثنا أبو الربيع.، قال: حدثنا حماد. كلاهما - جرير، وحماد - عن أيوب.\n٣- وأخرجه البخاري (٣/٢٣٣و٦/١٢٦و٧/٦٩) . و«أبو داود» (٢٢٥٤) . و«ابن ماجة» (٢٠٦٧)، «الترمذي» (٣١٧٩) قالوا: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، قال: حدثنا هشام بن حسان.\nثلاثتهم - عباد، وأيوب، وهشام - عن عكرمة، فذكره.\nالروايات مطولة ومختصرة.","vol":"2","page":247},{"text":"٧٢٩ - (خ م ت س) محمد بن شهاب الزُّهريُّ عن عُرْوةَ بن الزبير، وسعيد بن المسيب، وعَلْقمَةَ بنِ وقَّاصٍ الليثيِّ، وعُبَيدِ اللهِ بن عبدِ اللهِ بن عُتْبَةَ بنِ مَسْعُودٍ: عن حديثِ عائشةَ- زوجِ النبي ﷺ ورضي الله عنها - حين قال لها أهل الإِفْكِ ما قالوا، فبرَّأهَا اللهُ مما قالُوا، قال الزُّهريُّ: وكُلُّهُمْ حدثني طائفة من حديثها، وبعضُهم كان أوعى له من بعضٍ، وأَثْبَتَهمْ له اقتصاصًا، وقد وَعيْتُ عن كلِّ واحدٍ منهم الحديثَ الذي حدَّثني عن عائشة، وبعضُ حديثهم (١) يُصَدِّقُ بعْضًا، قالوا: قالت: كان رسولُ الله ﷺ إذا أَرادا أَنْ يَخْرُج ⦗٢٥١⦘ سَفرًا، أَقْرَعَ بيْنَ أَزْواجِهِ، فأيَّتُهُنَّ خرجَ سَهْمُهَا، خرجَ بها معَهُ، قالت: فأقْرَعَ بيْنَنَا في غَزاةٍ غَزَاها، فخرجَ فيها سهْمي، فخرجتُ معه - بعدَ ما أُنزِلَ الحِجابُ - وأَنا أُحْمَلُ في هوْدَجي وأُنْزَلُ فيه، فسِرْنا حتى إذا فرغ رسولُ الله ﷺ من غزْوِتهِ تلكَ، وقفلَ، ودنونا من المدينة، آذَن (٢) ليلة بالرَّحيل فقُمتُ حين آذَنُوا بالرحيل، فمشَيتُ حتى جاوزتُ الجيش، فلَمَّا قَضَيْتُ من شَأني، أَقْبَلْتُ إلى الرَّحْلِ فَلمَسْت صَدْري، فإذا عِقْدٌ لِي من جَزْع أَظْفَارٍ (٣) . ⦗٢٥٢⦘\nوفي رواية: جَزع ظَفارٍ (٤) قد انقطعَ، فرجعتُ، فالتمستُ عِقْدي، فحبَسني ابْتِغاؤُهُ، وأَقْبَلَ الرهطُ الذين كانوا يَرْحَلونَ لي، فاحْتَمُلوا هوْدَجِي فرحلوه على بعيري الذي كُنْتُ أَرْكَبُ، وهم يَحْسِبُونَ أَنِّي فيه، وكان النساءُ إِذْ ذاكَ خِفافًا لم يَثْقُلْنَ - ومنهم مَن قال: لم يُهَبَّلْنَ (٥) - ولم يَغْشَهُنَّ اللحمُ وإنَّما يأْكلن العُلْقة (٦) من الطعام، فلم يسْتَنْكِرِ القومُ حين رَفَعُوهُ ثِقَلَ الْهوْدَجِ، ومنهم من قال: خِفَّةَ الهودج - فحملوُه، وكنتُ جارية حديثَةَ السِّنِّ، فبعثوا الجمل وساروا، فوجدتُ عِقْدِي بعد ما اسْتَمَرَّ الجيشُ، فجئتُ منزلَهم وليس فيه أحد - ومنهم من قال: فجئتُ منازلهم وليس بها منهم دَاعٍ ولا مجيبٌ - فتَيَمَّمْتُ منزلي الذي كنتُ فيه، وظَنَنْتُ أَنهم سَيفْقِدُوني فيرجعون إِليَّ، فَبيْنا أَنا جالِسةٌ غلبَتْني عيْنايَ فنِمْتُ، وكان صَفْوانُ بنُ المُعطِّلِ السُّلَمِيُّ، ثم ⦗٢٥٣⦘ الذَّكْوَانِيُّ: عَرَّسَ (٧) من وراء الجيش، فادَّلَجَ (٨) فأصبح عند منزلي، فرأى سوادَ إِنسانٍِ نائمٍ، فأتاني فَعَرفني حين رآني - وكان يراني قبل الحجابِ - فاسْتيْقَظْتُ باسترجاعه حين عرَفني، فخمَّرْتُ وجْهي بِجِلْبابي، والله ما كلَّمَني بكلمةٍ، ولا سمعتُ منه كلمة غير استرجاعه، وهَوَى حتى أَناخَ راحلتَهُ، فَوطِئَ على يَدَيْهَا فركِبْتُها، فانْطلق يقُودُ بي الراحلةَ، حتى أتيْنا الجيش، بعْد ما نَزلوا مُعرِّسين - وفي رواية مُوغِرِين في نَحْرِ الظهيرة - قال أَحدُ رُواتِهِ: والْوَغْرَةُ: شِدَّةُ الحر - قالت: فهَلَك مَنْ هَلك في شأني، وكان الذي تَولَّى كبْرَ ⦗٢٥٤⦘ الإفكِ: عبدُ الله بن أُبَيِّ بن سلُولٍ، فقدِمنا المدينةَ، فاشتكيتُ بها شَهْرًا، والناسُ يُفِيِضُونُ في قولِ أَصحاب الإفْكِ ولا أشْعُرُ، وهو يَريبُني في وجَعي: أَنِّي لا أرى من النبي ﷺ اللُّطْفَ الذي كنت أرى منه حين أشتكي، إنما يدُخلُ فيُسلِّمُ، ثم يقولُ: كيْف تِيْكُمْ (٩)؟ ثم ينصرف، فذلك الذي يَرِيبُني منه، ولا أَشْعُرُ بالشَّرِّ حتى نقهْتُ، فخرجتُ أَنا وأُمُّ مِسْطَحٍ قِبلَ المَنَاصِع، وهي مُتَبَرَّزُنا، وكُنَّا لا نخرج إلا ليلًا إلى لَيْلٍ، وذلك قبلَ أن نَتَّخِذَ الكُنُف (١٠) قريبًا من بُيُوتنا، وأمْرُنا أَمْرُ العربِ الأُوَلِ في التَّبَرُّزِ قِبَلَ الغائط، وكنا نتأذَّى بالكُنُفِ أنْ نَّتخذَها عند بيوتِنا، فأقْبَلتُ أَنا وأْمُّ مِسطَحٍ - وهي ابنةُ أبي رُهُم (١١) بن عبد المطلب بن عبد مناف، وأُمُّها بنْتُ صَخْر بن عامِرٍ (١٢)، خالةُ أبي بكر الصِّدِّيق (١٣)، - ﵁ - وابْنُها: مِسطَحُ بنُ أُثَاثَةَ (١٤) بن عَبَّادِ ⦗٢٥٥⦘ ابن المطلب - حين فَرغْنا من شأننا نَمشي، فعثَرتْ أُمُّ مِسطَح في مِرْطِها، فقالت: تعِسَ مِسطَحٌ (١٥)، فقُلْت لها: بئْسما قُلْتِ، أَتسبُيِّينَ رجُلًا، شَهِدَ بْدرًا؟ فقالت: يا هَنْتاهْ ألمْ تَسْمَعي ما قال؟ قلتُ: وما قال؟ فأَخْبَرَتْني بقولِ أهلِ الإفْكِ، فازْدَدْتُ مرضًا إلى مَرضي، فلمَّا رجعتُ إلى بيتي، دخل رسولُ الله ﷺ، فسلَّم، وقال: كيف تيكُم؟ فقلت: ائْذَنْ لي إلى أبَوَيَّ، قالت: وأنا حينئذ أُريدُ أنُ أسْتَيقِنَ الخبرَ من قِبَلهمِا، فأذنَ لي رسول الله ﷺ، فأتيتُ أبويَّ، فقلت لأُمِّي: يا أُمَّتاه، ماذا يتحدَّثُ الناسُ به؟ فقالت: يا بُنيَّةُ، هوِّني على نَفِسكِ الشَّأْنَ، فوالله لَقلَّمَا كانتِ امْرأَةٌ قَطُّ وَضِيْئةٌ عند رجلٍ يُحبُّها ولها ضَرَائرُ إلا أَكثْرنَ عليها، فقلتُ: سبحان الله (١٦) ! ولقد تَحدثَ النَّاسُ بهذا؟ قالت: فبكيتُ تلكَ الليلة، حتى أصبحتُ لا يَرْقأُ لي دمْعٌ ولا أكتحِلُ بنوْمٍ، ثمَّ أَصبحتُ أَبكي، فدعا رسولُ الله ﷺ عليَّ بنَ أبي طالبٍ (١٧)، وأُسامةَ ⦗٢٥٦⦘ ابْنَ زيدٍ، حين اسْتَلْبَثَ الوَحْيُ (١٨)، يسْتَشيِرُهما في فراقِ أهْلهِ، قالتْ: فأما أُسامةُ فأشارَ عليه بما يعلمُ من براءةِ أهله، وبالذي يعلم في نفسه من الوُدِّ لهم، فقال أُسامةُ: هم أهلُكَ (١٩) يا رسولَ الله، ولا نعلمُ واللهِ إِلا خيرًا. وأَما عليّ بن أبي طالبٍ فقال: يا رسولَ الله، لم يُضَيِّق اللهُ عليك والنساءُ سواها كثير (٢٠)، وسَلِ الجاريةَ تَصْدُقْكَ، قالت: فدعا رسولُ الله ﷺ بريرةَ، فقال: أيْ بَرِيرَةُ، هلْ رأيتِ فيها شيئًا يَرِيبُكِ؟ قالت له بريرةُ: لا والذي بعثَك بالحقِّ، إنْ رأَيتُ (٢١) منها أمرًا أَغْمِصُهُ (٢٢) عليها أكْثرَ منْ ⦗٢٥٧⦘ أنَّها جاريَةٌ حدِيثَةُ السِّنِّ، تنامُ عن عجينِ أهْلِها (٢٣)، فيأتي الدَّاجِنُ فيأكله قالت: فقام رسولُ الله ﷺ من يومِهِ فاستعذرَ من عبد الله بن أُبيِّ بن سلولٍ، فقال رسولُ الله ﷺ - وهو على المنبر -: مَنْ يَعْذِرُني من رجلٍ بَلغني أذاه في أَهلي؟ - ومن الرُّواةِ من قال: في أهل بيتي - فو اللهِ ما علمتُ على أَهلي إلا خيرًا، ولقد ذَكرُوا رَجُلًا ما علمتُ عليه إلا خيرًا، وما كان يدَخُلُ على أهلي إلا معي، قالت: فقام سعدُ بنُ مُعاذٍ أحدُ بني عبدِ الأشهلِ، فقال: يا رسولَ الله، أَنا واللهِ أعْذِرُك منه، إنْ كان من الأوْس ضربنا عُنُقَهُ (٢٤)، وإن كان مِن إخواننا من الخَزْرَج (٢٥) أمرْتَنَا ففعلنا فيه أمْرَكَ، فقام سعدُ بنُ عُبادة - وهو سيد الخزرج -، وكانت أُمُّ حسانٍ بنتَ عَمِّهِ من فَخِذِهِ (٢٦) وكان قبل ذلك رجُلًا صالحًا (٢٧)، ولكن احْتَمَلَتْهُ الْحَمِيَّةُ - وَمِنَ الرواةِ مَنْ قال: اجْتَهلَتْهُ الْحَمِيَّةُ، فقال لسعد بن معاذٍ: كذبتَ، لَعمْرُ الله لا تقتُلُه، ولا ⦗٢٥٨⦘ تقْدِر على ذلك، فقام أُسيْد بن حُضَيْرٍ - وهو ابن عَمِّ سعْدٍ، يعني ابن معاذٍ - فقال لسعد بن عُبادة: كَذبتَ، لعمر الله لَنَقْتُلَنَّهُ، فإِنَّك منافقٌ تُجادِلُ عن المنافقين (٢٨)، فتثاوَر الحيَّانِ الأوسُ والخزرجُ حتى هَمُّوا أنْ يقْتتِلُوا - ورسولُ الله ﷺ قائمٌ على المنبر - فلم يَزَلْ رسولُ الله ﷺ يُخفِّضُهمْ حتَّى سَكتُوا وسكتَ، وبَكَيْتُ يومي ذلك، لا يرْقَأُ لي دَمْعٌ، ولا أَكْتحِل بنوْمٍ، ثم بكَيْتُ ليلتي المقبلة، لا يرقأ لي دَمْعٌ، ولا أَكْتحِل بنوْمٍ، فأصبحَ عِندي أبواي (٢٩)، وقد بكَيْتُ ليْلتَينْ ويومًا، حتى أُظنُّ أَنَّ البكاءَ فَالِقٌ كبِدي - ومن الرُّواةِ من قال: وأبوايَ يظُنَّانِ أنَّ البكاء فالقٌ كبدي- قالت: فبينما هما جالسان عندي، وأنا أبكي، إذ اسْتَأْذنتِْ امرأَةٌ من الأنصار، فأذِنتُ لها، فجلستْ تبكي معي، فبيْنا نحن كذلك، إذْ دخل علينا رسولُ الله ﷺ، فسلَّم، ثم جلسَ، قالت: ولم يجْلِسْ عندي من يوم قيل لي ما قيلَ قبْلَها، وقد مكثَ شهرًا لا يُوحَى إليه في شأني بشيء، قالت: فتَشهَّدَ ⦗٢٥٩⦘ رسولُ الله ﷺ حين جلس، ثم قال: أما بعدُ، يا عائشةُ، فإنه بلغني عنك كذا وكذا، فإن كُنتِ بريئة فسيُبَرِّئكِ الله، وإن كُنتِ أَلْمَمْتِ بذنبٍ فاسْتغْفري الله، وتُوبي إليه، فإِنَّ العبدَ إذا اعترف بذنبه، ثم تابَ تاب الله عليه (٣٠) . فلما قضى رسولُ الله ﷺ مقالتَهُ قَلَصَ دَمْعِي، حتَّى ما أُحِسُّ (٣١) منه قطْرَة، فقلتُ لأبي: أجِبْ عَنِّي رسول اللهِ ﷺ فيما قالَ: قالَ: والله ما أدْري ما أقُولُ لرسول الله ﷺ، فقُلْتُ لأُمِّي: أَجيبي عني رسول الله ﷺ فيما قال، قالت: والله ما أدري ما أقول لرسول الله، قالت: وأَنا جاريةٌ حديثَةُ السِّنِّ، لا أَقْرأُ كثيرًا من القرآن (٣٢)، فقلتُ: إِني والله، لقد علمتُ أنَّكُم سمعتُمْ ما تَحدَّثَ به الناسُ، حتى استقَرَّ في أنفسكم، وصدَّقْتُم به، ولِئنْ قلْتُ لكم: إني بريئة - واللهُ يعلم أني لبريئَةٌ - لا تُصدِّقوني بذلك، ولئن اعْترفتُ لكم بأمْرٍ- والله يعلم أني بريئة- لتُصدِّقُنِّي، فو الله ما أَجدُ لي ولكم مثلًا إلا أَبا يوسفَ إذا قال: ﴿فصبْرٌ جميلٌ واللَّهُ الْمُستعانُ على ما تَصفُون﴾ ⦗٢٦٠⦘[يوسف: ١٨] ثم تحوَّلتُ، فاضْطجعْتُ على فراشي، وأنا والله حينئذٍ أعلم أني بريئةٌ، وأَنَّ الله مُبَرِّئِي بِبَراءتي، ولكن والله ما كنت أظُنُّ أنَّ الله يُنْزِل في شأني وحْيًا يُتْلى، ولشَأني في نفسي كان أَحقَرَ من أنْ يتكلَّم اللهُ فِيَّ بأَمْرٍ يُتْلى - ومن الرواة من قال: ولأنا أَحْقَرُ في نفسي منْ أن يتَكلَّمُ اللهُ بالقرآن في أمري- ولكن كنتُ أرجُو أَنْ يَرَى رسولُ الله ﷺ في النوم رُؤْيا يُبرِّئني الله بها، فو الله ما رام (٣٣) رسولُ الله مَجْلِسَهُ، ولا خرج أحَدٌ من أهل البيت، حتى أَنْزَلَ الله على نبيِّهِ، فأخذه ما كان يأخُذُه من البُرَحاء (٣٤)، حتى إِنَّهُ ليتَحَدَّرُ منه مثْلُ الْجُمانِ من العرَقِ في يومٍ شاتٍ من ثِقَل القولِ الذي أُنْزِلَ عليه، قالت: فَسُرِّيَ عن رسول الله ﷺ وهو يضْحَكُ، وكان أَوَّل كلمَةٍ تكلَّم بها، أَنْ قال لي: يا عائشةُ، احْمَدِي الله - ومن الرواةِ من قال: أبْشِري يا عائشة، أمَّا الله فقَدْ بَرَّأَكِ- فقالت لي أُمِّي: قُومِي إلى رسول الله ﷺ، فقُلْت: لا والله لا أقومُ إليه، ولا أحْمَد إلا الله، هو الذي أنزلَ بَرَاءتي، فأنزل الله ﷿: ﴿إِنَّ الَّذِينَ جاءُوا بالإِفْكِ عُصْبَةٌ منكم﴾ العَشْرَ الآيات (٣٥)، [النور: ١١ - ١٩]⦗٢٦١⦘ فلما أنزلَ اللهُ هذا في بَراءتي، قال أبو بكر الصديق: وكان ينُفِقُ على مِسْطحِ بن أُثَاثةَ - لقرابته منه وفَقْرهِ - والله لا أُنْفِقُ على مسطحٍ شيئًا أَبدًا، بعد ما قال لعائشة، فأَنزل اللهُ: ﴿وَلَا يَأْتَلِ (٣٦) أُولُوا الْفَضْلِ منكم والسَّعَةِ أن يُؤتوا أولي القُرْبى والمساكينَ والمهاجرينَ في سبيل اللَّه ولْيَعْفُوا ولْيَصْفَحُوا ألا تحبُّون أن يغفر اللَّه لكم واللَّه غَفُورٌ رحيمٌ﴾ [النور: ٢٢] فقال أبو بكر: بَلى والله إنِّي لأُحِبُّ أَن يَغْفِرَ اللهُ لي، فرجعَ إلى مِسطَحٍ الذي كان يُجري عليه، وقال: واللهِ لا أَنْزِعُها منه أَبدًا. قالت عائشة: وكان رسولُ الله ﷺ سألَ زينبَ بنتَ جحشٍ عنْ أمْرِي، فقال: يا زينب، مَا علمتِ؟ ما رأَيتِ؟ فقالت: يا رسولَ اللهِ، أَحْمِي سَمْعي وبصري، واللهِ ⦗٢٦٢⦘ ما عَلمتُ عليها إلا خيرًا، قالتْ عائشةُ: وهي التي كانت تُسامِيني من أزْواجِ النبيِّ ﷺ، فَعَصمها اللهُ بالورَعِ، قالت عائشةُ: وطَفِقَتْ (٣٧) أختُها حَمْنَةُ تُحارب لها (٣٨)، فَهلكَتْ فيمن هَلكَ من أصحاب الإفك.\nقال ابن شهاب: فهذا الذي بلغني من حديث هؤلاء الرَّهْطِ.\nومن الرواة من زاد: قال عُرْوةُ: قالت عائشةُ: والله إِنَّ الرجُلَ الذي قيل له ما قيل، ليقولُ: سُبحانَ اللهِ! فو الذي نفسي بيده، ما كشفتُ مِنْ كَنَفِ (٣٩) أُنْثى، قالت: ثم قُتلَ بعد ذلك في سبيل الله.\nوفي رواية أُخرى عن عُرْوةَ عن عائشة قالت: لما ذُكِرَ من شأني الذي ذُكِرَ، وما علمتُ به، قام رسولُ الله ﷺ خطيبًا، فتَشَهَّدَ، فَحَمِدَ الله وأثْنَى عليه بما هُو أَهْلُه، ثم قال: أما بعدُ، فأَشِيرُوا عليَّ في أُناسٍ أبَنُوا أَهْلي، وايْمُ الله، ما علمتُ على أهْلي من سوءٍ قط، وأَبَنُوهُمْ بِمنْ واللهِ ما عملتُ عليه من سوءٍ قطُّ، ولا دَخَلَ بيْتَي قطُّ إلا وأَنا حاضِرٌ، ولا غِبْتُ في سفَرٍ إلا غابَ مَعي، فقام سعدُ بنُ معاذٍ، فقال: إِئذَنْ لي يا رسولَ الله: أنْ نَضربَ أَعناقَهمْ وقام رجلٌ من بني الخزرج - وكانت أُمُّ حسانٍ من رَهْطِ ذلك الرجل ⦗٢٦٣⦘ فقال: كذبتَ والله: أنْ لو كانُوا من الأوْسِ ما أحْببتَ أن تُضرَبَ أعناقُهم حتى كادَ يكُون بيْن الأوسِ والخزرج شرٌّ في المسجد، وما علمتُ، فلمَّا كان مساءُ ذلك اليومِ خرجتُ لبعضِ حاجتي ومعي أُمُّ مِسْطَحٍ، فعَثَرت، فقالتْ: تَعِسَ مِسطحٌ، فقلتُ لها: أي أُمِّ، أتَسُبِّينَ ابْنكِ؟ فسكتتْ، ثم عَثَرَت الثانية، فقالتْ: تَعِسَ مِسطحٌ، فقلتُ لها: أي أُمِّ، أتَسُبِّينَ ابْنكِ؟ فسكتتْ، ثم عَثَرَت الثالثة، فقالتْ: تَعِسَ مِسطحٌ، فانْتَهرْتُها، فقالت: والله ما أسُبُّهُ إلا فيك، فقلتُ: في أيِّ شَأْني؟ فذكرتْ - وفي رواية: فَبَقَرَتْ - لي الحديثَ، فقلتُ: وقد كانَ هذا؟ قالت: نعمْ والله، فرجعْتُ إلى بيتي كأنَّ الذي خرجتُ له لا أجد منه قليلًا ولا كثيرًا، وَوُعِكْتُ، وقلتُ لرسولِ الله ﷺ: أرسلني إلى بيتِ أمي، فأرسلَ معي الغلامَ، فدخلتُ الدارَ، فوجدْتُ أمَّ رُومانٍ في أَسفلِ البيتِ، وأَبا بكرٍ فوقَ البيتِ يقرأ، فقالت أُمي: ما جاءَ بكِ يا بُنيَّةُ؟ فأخبرتُها، وذكرتُ لها الحديث. وإذا هو لم يَبْلُغْ منها مِثلَ ما بلغَ مني، فقالت: أَيْ بُنيَّةُ، خَفِّضِي عليكِ الشَّأْنَ، فإنَّهُ واللهِ لَقَلَّما كانت امرأةٌ حَسناءُ عند رجلٍ يُحبُّها لها ضَرائرُ، إِلا حَسَدْنَها، وقيلَ فيها، قلت: وقد علمَ به أبي؟ قالت: نعم، قلت: ورسُولُ الله؟ قالت: نعم، ورسولُ اللهِ، فَاسْتَعْبَرْتُ وبَكَيت، فسمعَ أبو بكرٍ صَوْتي وهو فوق البيت يقرأُ فنزل. فقال لأُمي: ما شأْْنُها؟ فقالت: بَلَغها الذي ذُكِرَ في شأْنِها، فَفاضت عيناهُ، وقال: أَقْسمتُ عليك يا بُنَيَّةُ إِلا رجعْتِ إِلى بَيتكِ ⦗٢٦٤⦘ فَرَجعت، ولقدْ جاءَ رسولُ الله ﷺ بيتي، فسألَ عني خادمي؟ فقالت: لا واللهِ، ما علمتُ عليها عيبًا، إلا أنَّها كانت تَرْقُدُ، حتى تدخلَ الشَّاةُ فتأْكلَ خُبْزَها أو عَجينها - وفي رواية: عجينها أو خَمِيرَها - شكَّ هشام. فانْتَهَرها بعضُ أَصحابه، فقال: اصْدُقي رسولَ الله، حتى أسْقَطُوا لها بِهِ، فقالت: سبْحانَ الله! والله ما علمتُ عليها إلا ما يعلمُ الصائغ على تِبْرِ الذهب الأحمر (٤٠) وبلغ الأمرُ ذلك الرجلَ الذي قيل له، فقال: سُبحانَ الله! واللهِ ما كشفتُ كَنفَ أُنثى قط، قالت عائشةُ: فقُتلَ شهيدًا في سبيل اللهِ، قالت: وأصْبحَ أَبوايَ عِندي، فلم يزالا، حتى دخلَ عليَّ رسولُ الله ﷺ، وقد صلَّى العصر ثم دخلَ، وقد اكْتَنَفَني أَبواي عن يميني وعن شمالي، فحمد الله وأثْنى عليه ثم قال: أمَّا بعدُ، يا عائشةُ إنْ كُنْتِ قارْفتِ سُوءًا أَو ظَلمْتِ، فتُوبي إلى الله، فإِنَّ اللهَ يقْبلُ التَّوبة عن عباده، قالت: وقد جاءت امرأَةٌ من الأَنصارِ، فهي جالسةٌ بالبابِ، فقلتُ: أَلا تسْتحيي من هذه المرأةِ: أَنْ تذكُرَ شيئًا؟ قالت: فوعَظَ رسولُ الله ﷺ، فالتفَتُّ إلَى أَبي، فقلتُ: أجِبْهُ، قال: فماذا أَقُولُ؟ فالْتفتُّ إلى أُمِّي فقلتُ: أَجِيبيِه، فقالت: أَقولُ ماذا؟ فلمَّا لم يُجيباهُ تشهَّدْتُ، فحمِدتُ الله وأثْنَيْتُ عليه بما هو أهُله، ثم قُلْتُ: أَما بعد ⦗٢٦٥⦘ فو الله، لَئِنْ قُلْتُ لكم: إِني لم أُفْعلْ - واللهُ يعْلَم إني لصادقةٌ - ما ذاك بنافِعي عندكم، لقد تكلَّمتُمْ به، وأُشْرِبتْهُ قُلُوبُكم، وإنْ قُلْتُ: إني قد فعلت - واللهُ يعْلُم أنِّي لم أفعلْ - لتَقُولُنَّ: قد باءتْ به على نفسها، وإِني والله ما أَجد لي ولكم مثلًا - والْتمسْتُ اسم يعقُوب، فلم أَقْدرْ عليه - إلا أَبا يُوسُف، حين قال: ﴿فصبْرٌ جميلٌ واللَّهُ الْمُستعانُ على ما تَصفُون﴾ وأنزل على رسول الله ﷺ منْ ساعتِه، فسكتْنا، فرُفعَ عنه، وإِني لأَتبيَّنُ السُّرور في وجْهه، وهُو يمْسحُ جَبينَهُ ويقول: أَبشري يا عائشة، فقد أنزل الله براءتك، قالت: وكُنْت أَشَدَّ ما كُنتُ غضبًا، فقال: لي أبوايَ: قُومي إليه، فقُلت: والله لا أَقوم إليه، ولا أحْمَدُهُ، ولا أَحْمدكما، ولكن أحْمدُ الله الذي أنْزلَ بَراءتي ولقد سَمِعْتُمُوهُ فما أنْكرْتُموهُ ولا غيَّرْتُموهُ، وكانت عائشة تقول: أمَّا زينبُ بنتُ جحْشٍ: فعَصَمها اللهُ بدينها فلم تقُلْ إِلا خيْرًا، وأَما أخْتُها حَمْنةُ: فهلَكتْ فيمن هَلك، وكان الذي يتكلمُ فيه: مِسْطحٌ، وحسَّانُ بن ثابتٍ، والمنافقُ: عبدُ الله بْن أُبَيّ بْنَ سَلُول، وهو الذي كان يسْتوْشِيهِ ويجْمعُهُ، وهو الذي تولَّى كِبْرَهُ منهم هو وحَمْنَةُ، قالت: فحلَفَ أبو بكرٍ أَلاّ ينْفعَ مسْطحًا بنافعةٍ أبدًا، فأنزل الله ﷿: ﴿وَلاَ يَأْتَلِ أُولُوا الْفَضْلِ منكم والسَّعَةِ ...﴾ إلى آخر الآية، يعني أبا بكرٍ ﴿أنْ يُؤتوا أُولي القُرْبى والمساكينَ﴾ يعني مِسْطحًا، إلى قوله: ﴿أَلا تُحِبُّونَ أَنْ يَغفر اللَّه لكم واللَّه غَفُورٌ رحيمٌ﴾ فقال أبو بكر: بلى والله يا ربَّنا، إِنا لنُحبُّ أنْ تغفِر لنا، وعادَ له بما كان يصْنعُ. ⦗٢٦٦⦘\nوفي رواية: أن عائشةَ لمَّا أُخْبِرتْ بالأمر قالت: يا رسول الله، أَتأذنُ لي أنْ أنطَلقَ إلى أهْلي؟ فأذِن لها، وأرسل معها الغلامَ، وقال رُجلٌ من الأنصار (٤١): ﴿سبحانك ما يكون لنا أن نتَكلَّمَ بهذا سُبحانك هذا بُهتانٌ عظيم﴾ لمْ يَزِد على هذا.\nهذه روايات البخاري، ومسلم.\nوعند البخاري قال: قال الزهري: كان حديثُ الإفكِ في غزوةِ المُرَيْسِيعِ، ذكره البخاري في غزوة بني المُصْطَلِق من خُزاعَةَ، قال: وهي غزوَةِ المُرَيْسِيعِ، قال ابن إسحاق: وذلك سنة ستٍ، وقال موسى بنُ عُقْبة: سنَة أربعٍ، إلى هنا ما حكاه البخاري.\nوأخرج البخاري من حديث الزُّهري قال: قال لي الوليدُ بن عبد الملك: أبَلَغَكَ أنَّ عليًّا كان فيمن قَذَف عائشة؟ قُلتُ: لا، ولكن قد أخبرني رُجلان من قومِك: - أبو سلمةَ بن عبد الرحمن، وأبو بكر بن عبد الرحمن بن الحارث بن هشام - أنَّ عائشة قالت لهما: كان عليٌّ مُسَلِّما (٤٢) في شأنِها.\nوأخرج البخاري أيضًا من حديث الزهري عن عروة عن عائشة ﴿والَّذي ⦗٢٦٧⦘ تولَّى كِبْرَهُ منهم﴾: عبد الله بن أُبيّ.\nزاد في رواية: قال عُروة: أُخبرتُ أنه كان يُشاعُ، ويُتحدَّثُ به عندَه، فيُقِرُّه ويُشيعُهُ ويَسْتوشِيهِ، قال عروةُ: لم يُسمَّ من أهْلِ الإفك أيضًا إلا حسَّانُ بن ثابتٍ، ومِسْطحُ بنُ أُثاثة، وحَمْنةُ بنت جحش، في ناسٍ آخرين، لا عِلْم لي بهم، غير أَنهم عُصْبةٌ، كما قال الله تعالى، قال عروةُ: وكانت عائشةُ تكره أَنْ يُسبَّ عِندها حَسّانُ، وتقول: إنه الذي قال:\nفإنَّ أبي ووَالِدَهُ وعِرْضي ... لعِرْضِ محمدٍ منكم وِقاءٌُ\nوفي رواية لهما: قال مسروق بن الأجْدع: دخلتُ على عائشة، عندها حسانُ يُنْشِدُها شعرًا، يُشبِّبُ (٤٣) من أبياتٍ، فقال:\nحَصانٌ رَزانٌ، ما تُزَنُّ برِيبةٍ ... وتُصِبحُ غَرْثَى من لُحُوم الغوافلِ\nفقالت له عائشة: لكِنَّك لست كذلك، قال مسروق: فقلت لها: أتأذنين (٤٤) له أن يدخُل عليك؟ وقد قال الله تعالى: ﴿والذي تولَّى كِبْرَهُ منهم له عذابٌ عظيمٌ﴾؟ قالت: وأَيُّ عذابٍ أَشدُّ من العمى؟ وقالت: إنه كان يُنافحُ ⦗٢٦٨⦘ أو يُهاجِي - عن رسول الله ﷺ.\nوأخرج الترمذي الرواية الثانية من الروايتين الطويلتين عن عروة عن عائشة بطولها، وقال: وقد رواه يونس بن يزيد، ومعمرٌ، وغيرُ واحد عن الزهري عن عروة بن الزبير، وسعيد بن المسيب، وعلقمة بنِ وَقَّاص الليثيِّ، وعبيد الله بن عبد الله - عن عائشة أَطولَ من حديث هشام بن عروة وأتمَّ، يعني بذلك: الرواية الأولى بطولها.\nوأخرج النسائي من الرواية الأولى إلى قوله: «فلم يستنكِرِ القومُ خِفَّةَ الهوْدج حين رفَعوهُ وحملوهُ، وكنت جارية حديثةَ السِّنِّ»، ثم قال: وذكر الحديث، ولم يذكر لفظه.\nوأخرج أبو داود منه طرفين يسيرين.\nأحدهما: عن ابن شهاب قال: أَخبرني عروةُ بن الزبير، وسعيد بن المسيب، وعلقمة بن، وقَّاصٍ الليثي، وعبيد الله بن عبد الله، عن حديث عائشة، وكُلٌّ حدَّثني طائفة من الحديث «قالت: ولشَأني في نفسي كان أحقرَ من أن يتكلَّم الله فيَّ بأمْرٍِ يُتْلى» .\nوالطرف الآخر: أخرجه في باب الأدب، قال: قال رسول الله ﷺ: «أبْشِري يا عائشة، فإن الله -﷿- قدْ أنزلَ عُذْرَكِ، وقرأ عليها القرآنَ، فقال أبوايَ: قُومي فقَبِّلي رأسَ رسول اللهِ ﷺ، فقلتُ: أَحْمَدُ الله، لا إِيَّاكُما» . ⦗٢٦٩⦘\nوحيث اقْتَصَر على هذين الطرَفين اليسيرين، لم أُثْبِتْ علامته مع الجماعة، ونبَّهْتُ بِذِكْرِهِما ها هنا؛ لِئَلا يُخِلَّ بِهِما (٤٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإفك) الكذب، أراد به: قذف عائشة -﵂ -.\n(أوعى) أحفظ. ⦗٢٧١⦘\n(آذن) أي أعلم، يعني: نادى بالرحيل. ⦗٢٧٢⦘\n(جزع أظفار) الجزع هنا: الحجر اليماني المعروف، وإضافته إلى أظفار: تخصيص له، وفي اليمن موضع يقال له: ظِفار، والرواية في الحديث «أظفار - وظِفَار» .\n(لم يُهَبَّلن) أي: لم يكثر لحمهن من السمن فيثقلن، والمهبَّل: الكثير اللحم. الثقيل الحركة من السمن، وقد روى «لم يُهَبِّلن» .\n(العُلقة) بضم العين: البلغة من الطعام قدر ما يمسك الرمق. تريد القليل.\n(داعٍ ولا مجيب) أي ليس بها أحد لا من يدعو، ولا من يرد جوابًا.\n(عرَّس فادَّلج) التعريس: نزول آخر الليل نزلة الاستراحة، والادِّلاج - بالتشديد -: سير آخر الليل.\n(الاسترجاع) هو قول القائل: (إنا لله وإنا إليه راجعون) .\n(بجلبابي) الجلباب: ما يتغطى به الإنسان من ثوب أو إزار.\n(وهوي) هوي الإنسان: إذا سقط من علو، والمراد: أنه نزل من بعيره عجلًا.\n(موغرين) الوغرة: شدة الحر.، ومنه يقال: وغر صدره يوغر: إذا ⦗٢٧٣⦘ اغتاظ وحمي، وأوغره غيره، فيكون قوله: موغرين، أي: داخلين في شدة الحر.\n(نحر الظهيرة) الظهيرة: شدة الحر، ونحرها: أولها. ونحر كل شيء: أوله.\n(كبر الإفك) الكبر - بكسر الكاف وضمها هاهنا - معظم الإفك.\n(يفيضون) الإفاضة في الحديث: التحدث به والخوض فيه بين الناس.\n(يريبني) رابني الشيء يريبني: شككت فيه، ولا يكون ريبًا إلا في شك مع تهمة.\n(المناصع): المواضع الخالية تقضى فيها الحاجة من الغائط والبول، وأصله: مكان فسيح خارج البيوت، واحدها: منصع.\n(مرطها) المرط: كساء من صوف أو خز يؤتزر به، وجمعه: مروط.\n(تعس) الإنسان: إذا عثر: ويقال في الدعاء على الإنسان: تعس فلان، أي: سقط لوجهه.\n(هنتاه) يقال امرأة هنتاه، أي بلهاء، كأنها منسوبة إلى البله وقلة المعرفة بمكائد الناس، وفسادهم.\n(وضيئة) الوضاءة: الحسن، ووضيئة: فعيلة بمعنى: فاعلة.\n(أغمصه) الغمص: العيب. ⦗٢٧٤⦘\n(الداجن) الشاة التي تألف البيت وتقيم به، يقال: دجن بالمكان أذا أقام به.\n(فاستعذر) يقال: من يعذرني من فلان، أي: من يقوم بعذري إن كافأته على سوء صنيعه، فلا يلومني، واستعذر: استفعل من ذلك، أي قال: من يعذرني؟ فقال له سعد بن معاذ: أنا أعذرك، أي أقوم بعذرك.\n(من فخذه) الفخذ في العشائر: أقل من البطن أولها: الشَّعب، ثم القبيلة، ثم الفصيلة، ثم العمارة، ثم البطن، ثم الفخذ، كذا قال الجوهري.\n(اجتهلته الحمية) الاجتهال: افتعال: من الجهل، أي: حملته الحمية، وهي الأنفة والغضب على الجهل، واحمتلته: افتعلته من الحمل.\n(فتثاور) تثاور الناس، أي: ثاوروا ونهضوا من أماكنهم، طلبًا للفتنة.\n(يخفضهم): يهون عليهم ويسكنهم.\n(فالق) فاعل، من فلق الشيء: إذا شقه.\n(ألممت) الإلمام: المقاربة، وهو من اللمم: صغار الذنوب، وقيل: اللمم: مقاربة المعصية من غير إيقاع فعل (٤٦) . ⦗٢٧٥⦘\n(قلص) قلص الدمع: انقطع جريانه.\n(ما رام) أي ما برح من مكانه، يقال: رام يريم: إذا برح وزال وقلَّما يستعمل إلا في النفي.\n(البرحاء) الشدة.\n(الجمان) جمع جمانة: وهي الدرة، وقيل: هي خرزة تعمل من الفضة مثل الدرة.\n(سري عنه) أي كشف عنه.\n(ولا يأتَل) يأتل: يفتعل: من الألية: وهي القسم، يقال: آلى وائتلى وتألى.\n(أحمي سمعي) حميت سمعي وبصري: إذا منعتهما من أن أنسب إليهما ما لم يدركاه.\n(تساميني) المساماة: مفاعلة من السمو والعلو: أي أنها تطلب من السمو والعلو مثل الذي أطلب.\n(فعصمها الله بالورع) أي منعها بالمعدلة: ومجانبة مالا يحل.\n(كنف) الكنف: الجانب، والمراد: ما كشفت على امرأة ما سترته من نفسها، إشارة إلى التعفف.\n(أبنوا أهلي) التأبين على وجهين: فتأبين الحي: ذكره بالقبيح، ⦗٢٧٦⦘ ومنه قوله: أبنوا أهلي: أي ذكروهم بسوء. والثاني تأبين الميت: وهو مدحه بعد موته.\n(فبقرت) البَقْر: الفتح والتوسعة والشق، والمعنى: ففتحت لي الحديث وكشفته وأوضحته.\n(وايم الله) من ألفاظ القسم، وفيها لغات كثيرة.\n(وأسقطوا لها به) أسقطوا به: أي: قالوا لها السقط من القول، وهو الرديء، يريد: أنهم سبوها، وقوله «به» أي بسبب هذا المعنى: وهو الذي سئلت عنه من أمر عائشة -﵂ - فيكون المعنى سبوها بهذا السبب. وقد روي هذا اللفظ على غير ما قلناه، والصحيح المحفوظ: إنما هو ما ذكرناه. والله أعلم.\n(قارفت) المقارفة: الكسب والعمل في الأصل، ويقال لمن باشر معصية أو ألم بها.\n(وأشربته قلوبكم) أي: تداخل هذا الحديث قلوبكم، كما يتداخل الصبغ الثوب فيشربه.\n(باءت به) أي: رجعت به وتحملته.\n(يستوشيه) أي: يستخرجه بالبحث عنه والاستقصاء، كما يستوشي الرجل فرسه: إذا ضرب جنبيه بعقبيه ليجري، يقال: أوشى فرسه، واستوشاه. ⦗٢٧٧⦘\n(حصان رزان) امرأة حصان: بينة الحصانة، أي: عفيفة حيية: وامرأة رزان: ثقيلة ثابتة.\n(تُزن) تُرمى وتقذف.\n(بريبة) أي: بأمر يريب الناس، كالزنا ونحوه.\n(غرثى) أي: جائعة، والمذكر: غرثان.\n(الغوافل) جمع غافلة، والمراد به: الغفلة المحمودة، وهي مالا يقدح في دين أو مروءة.\n(منافح) المنافحة: المناضلة والمخاصمة.\n(أكنف) الأكنف: الأستر الأصفق، ومن هاهنا قيل للوعاء الذي يحرز فيه الشيء: كَنَف، والبناء الساتر لما وراءه: كنيف.\n_________\n(١) قال النووي: هذا الذي فعله الزهري من جمعه الحديث عنهم جائز، لا منع منه ولا كراهة فيه، لأنه قد بين أن بعض الحديث عن بعضهم، وبعضه عن بعضهم، وهؤلاء الأربعة أئمة حفاظ ثقات، من أجل التابعين، فإذا ترددت اللفظة من هذا الحديث بين كونها عن هذا أو ذاك لم يضر، وجاز الاحتجاج بها لأنهما ثقتان. وقد اتفق العلماء على أنه لو قال: حدثني زيد أو عمرو - وهما ثقتان معروفان بالثقة عند المخاطب - جاز الاحتجاج به. وقوله \" وبعضهم أوعى لحديثها من بعض، وأثبت اقتصاصًا \" أي: أحفظ وأحسن إيرادًا وسردًا للحديث.\n(٢) \" آذن \" روي بالمد وتخفيف الذال، وبالقصر وتشديدها: أي أعلم.\n(٣) قال الحافظ في \" الفتح \" ٨ /٣٤٧: كذا في هذه الرواية \" أظفار \" بزيادة ألف، وكذا في رواية فليح، لكن في رواية الكشميهني من طريقه \" ظفار \"، وكذا في رواية معمر وصالح.\nوقال ابن بطال: الرواية \" أظفار \" بألف، وأهل اللغة لا يعرفونه بألف، ويقولون: \" ظفار \"، وقال ابن قتيبة: \" جزع ظفاري \"، وقال القرطبي: وقع في بعض روايات مسلم \" أظفار \" وهي خطأ.\nقلت: - القائل ابن حجر - لكنها في أكثر روايات أصحاب الزهري، حتى إن في رواية صالح بن أبي الأخضر عند الطبراني \" جزع الأظافير \" فأما \" ظفار \" بفتح الظاء المعجمة، ثم فاء بعدها راء مبنية على الكسر، فهي مدينة باليمن، وقيل: جبل، وقيل: سميت به المدينة، وهي في أقصى اليمن إلى جهة الهند، وفي المثل: من دخل ظفار حمر، أي: تكلم بالحميرية، لأن أهلها كانوا من حمير، وإن ثبتت الرواية أنه \" جزع أظفار \" فلعل عقدها كان من الظفر أحد أنواع القسط، وهو طيب الرائحة يتبخر به، فلعله عمل مثل الخرز، فأطلقت عليه جزعًا تشبيهًا به، ونظمته قلادة، إما لحسن لونه أو لطيب ريحه، وقد حكى ابن التين: أن قيمته كانت اثني عشر درهمًا. وهذا يؤيد أنه ليس جزعًا ظفاريًا، إذ لو كان كذلك لكانت قيمته أكثر من ذلك. ووقع في رواية الواقدي \" فكان في عنقي عقد من جزع ظفار، كانت أمي أدخلتني به على رسول الله ﷺ \".\nقال النووي: وأما ظفار، فبفتح الظاء المعجمة، وكسر الراء، وهى مبنية على الكسر. تقول: هذه ظفار، ودخلت ظفار، وسافرت إلى ظفار - بكسر الراء بلا تنوين في الأحوال كلها -، وهي قرية باليمن.\n(٤) قال الحافظ في \" الفتح \": وهو أصوب.\n(٥) قال النووي: \" لم يهبلن \" ضبطوه على أوجه. أظهرها: بضم الياء وفتح الهاء والباء المشددة، أي: يثقلن باللحم والشحم. والثاني: يهبلن، بفتح الياء والباء وإسكان الهاء بينهما. والثالث: بفتح الياء وضم الباء الموحدة. ويجوز بضم أوله وإسكان الهاء وكسر الموحدة.\nقال أهل اللغة: هبله اللحم وأهبله: إذا أثقله وكثر لحمه وشحمه.\nوفي رواية البخاري \" لم يثقلن \" وهو بمعناه: وهو أيضًا المراد بقولها \" ولم يغشهن اللحم \".\n(٦) بضم العين، القليل، ويقال لها أيضًا: البلغة.\n(٧) قال الحافظ في \" الفتح \" ٨ / ٣٥٠: قال أبو زيد: التعريس: النزول في السفر في أي وقت كان. وقال غيره: أصله: النزول من آخر الليل في السفر للراحة.\nووقع في حديث ابن عمر: بيان سبب تأخر صفوان، ولفظه \" وكان صفوان سأل النبي ﷺ أن يجعله على الساقة، فكان إذا رحل الناس قام يصلي، ثم اتبعهم، فمن سقط له شيء أتاه به \". وفي حديث أبي هريرة \" وكان صفوان يتخلف عن الناس، فيصيب القدح والجراب والإداوة \"، وفي مرسل مقاتل بن حيان \" فيحمله فيقدم به فيعرفه أصحابه \"، وكذا في مرسل سعيد بن جبير نحوه.\n(٨) قال الحافظ في \" الفتح \" ٨ /٣٢٢: \" أدلج \" بسكون الدال في روايتنا، وهو كادلج بتشديدها. وقيل: معناه بالسكون: سار من أوله. وبالتشديد: سار من آخره. وعلى هذا: فيكون الذي هنا بالتشديد، لأنه كان في آخر الليل، وكأنه تأخر في مكانه حتى قرب الصبح، فركب ليظهر له ما يسقط من الجيش مما يخفيه الليل، ويحتمل أن يكون سبب تأخيره: ما جرت به عادته من غلبة النوم عليه، كما في سنن أبي داود، إذ شكته امرأته.\n(٩) بالمثناة المكسورة، وهي للمؤنث مثل ذاكم للمذكر.\nواستدلت عائشة بهذه الحالة على أنها استشعرت منه بعض جفاء، ولكنها لما لم تكن تدري السبب لم تبالغ في التنقيب عن ذلك حتى عرفته.\nووقع في رواية أبي أويس \" إلا أنه يقول وهو مار: كيف تيكم؟ ولا يدخل عندي ولا يعودني، ويسأل عني أهل البيت \"، وفي حديث ابن عمر: \" وكنت أرى منه جفوة، ولا أدري من أي شيء؟ \".\n(١٠) جمع كنيف. وهو الساتر، والمراد به هنا: المكان المتخذ لقضاء الحاجة.\n(١١) بضم الراء وسكون الهاء.\n(١٢) ابن كعب بن سعد بن تميم بن بكر.\n(١٣) قال الحافظ: اسمها رائطة، حكاه أبو نعيم.\n(١٤) بضم الهمزة ومثلثتين، الأولى خفيفة، بينهما ألف، ابن عباد بن المطلب، فهو مطلبي من أبيه ⦗٢٥٥⦘ وأمه. وأصل المسطح: عود من أعواد الخباء، وهو لقب، واسمه: عوف، وقيل: عامر. والأول هو المعتمد، وكان هو وأمه من المهاجرين الأولين، وكان أبوه مات وهو صغير، فكفله أبو بكر لقرابة أم مسطح منه، وكانت وفاة مسطح سنة أربع وثلاثين، وقيل: سنة سبع وثلاثين، بعد أن شهد صفين مع علي ﵁. قاله الحافظ في \" الفتح \".\n(١٥) أي كب لوجهه، أو هلك ولزمه الشر، أو بعد.\n(١٦) قال الحافظ في \" الفتح \" قوله: \" فقلت: سبحان الله \" استغاثت بالله متعجبة من وقوع مثل ذلك في حقها مع براءتها المحققة عندها.\n(١٧) قال الحافظ: ظاهره: أن السؤال وقع بعد ما علمت بالقصة، لأنها عقبت بكاءها تلك الليلة بهذا، ثم عقبت هذا بالخطبة. ورواية هشام بن عروة تشعر بأن السؤال والخطبة وقعا قبل أن تعلم عائشة بالأمر، فإن في أول رواية هشام عن أبيه عن عائشة \" لما ذكر من شأني الذي ذكر، وما علمت به ⦗٢٥٦⦘ قام رسول الله ﷺ خطيبًا \" فذكر قصة الخطبة الآتية؛ ويمكن الجمع بأن الفاء في قوله \" فدعا \" عاطفة على شيء محذوف، تقديره: وكان رسول الله ﷺ قبل ذلك قد سمع ما قيل، فدعا عليًا.\n(١٨) قال الحافظ في \" الفتح \": قوله: \" استلبث الوحي \" بالرفع: أي طال لبث نزوله، وبالنصب: أي استبطأ النبي ﷺ نزول الوحي.\n(١٩) قال الحافظ في \" الفتح \": \" هم أهلك \" أي العفيفة اللائقة بك، ويحتمل أن يكون قال ذلك متبرئًا من المشورة، ووكل الأمر إلى رأي النبي ﷺ، ثم لم يكتف بذلك، حتى أخبر بما عنده، فقال: \" ولا نعلم إلا خيرًا \" وإطلاق \" الأهل \" على الزوجة شائع، قال ابن التين: أطلق عليها أهلًا، وذكرها بصيغة الجمع، حيث قال: \" هم أهلك \" إشارة إلى تعميم الأزواج بالوصف المذكور. اهـ، ويحتمل أن يكون جمع لإرادة تعظيمها.\n(٢٠) وإنما قال علي ﵁ ذلك: تسهيلًا للأمر على رسول الله ﷺ، وإزالة لما هو متلبس به، وتخفيفًا لما شاهده فيه، لا عداوة لها، حاشاهم عن ذلك، قاله الكرماني.\n(٢١) أي: ما رأيت فيها مما تسألون عنه شيئًا أصلًا، وأما من غيره: ففيها ما ذكرت من غلبة النوم لصغر سنها ورطوبة بدنها، قاله الحافظ في \" الفتح \".\n(٢٢) أي: أعيبه.\n(٢٣) قال الحافظ في\" الفتح \": وفي رواية مقسم \" ما رأيت منها مذ كنت عندها إلا أني عجنت عجينًا، فقلت: احفظي هذه العجينة حتى أقتبس نارًا لأخبزها، فغفلت، فجاءت الشاة فأكلتها \"، وهو يفسر المراد بقوله في رواية الباب: \" حتى تأتي الداجن \".\n(٢٤) وإنما قال ذلك: لأنه سيدهم، فجزم أن حكمه فيهم نافذ.\n(٢٥) \" من \" الأولى تبعيضية والأخرى بيانية، ولهذا سقطت من رواية فليح، قاله الحافظ في \" الفتح \".\n(٢٦) هي الفريعة بنت خالد بن حبيش بن لوذان بن عبد ود بن زيد بن ثعلبة بن الخزرج بن كعب بن ساعدة الأنصارية.\n(٢٧) أي: كامل الصلاح، وفي رواية الواقدي \" وكان صالحًا لكن الغضب بلغ منه، ومع ذلك لم يغمص عليه في دينه \". قاله الحافظ في \" الفتح \".\n(٢٨) قال الحافظ في \" الفتح \": أطلق أُسيد ذلك مبالغة في زجره عن القول الذي قاله، وأراد بقوله: \" فإنك منافق \" أي: تصنع صنيع المنافقين، وفسره بقوله: \" تجادل عن المنافقين \" وقابل قوله لسعد بن معاذ: \" كذبت، لا تقتله \" بقوله هو: \" كذبت لنقتلنه \". وقال المازري: إطلاق أسيد لم يرد به نفاق الكفر، وإنما أراد: أنه كان يظهر المودة لقومه الأوس، ثم ظهر منه في هذه القصة ضد ذلك. فأشبه حال المنافق، لأن حقيقة النفاق: إظهار شيء وإخفاء غيره، ولعل هذا هو السبب في ترك إنكار النبي ﷺ.\n(٢٩) قال الحافظ في \" الفتح \": أي أنهما جاءا إلى المكان الذي كنت به من بيتهما، لا أنها رجعت من عندهم إلى بيتها. ووقع في رواية محمد بن ثور عن معمر \" وأنا في بيت أبوي \".\n(٣٠) قال الداودي: أمرها بالاعتراف، ولم يندبها إلى الكتمان، للفرق بين أزواج النبي ﷺ وغيرهن، فيجب على أزواجه الاعتراف بما يقع منهن، ولا يكتمنه إياه، لأنه لا يحل لنبي إمساك من يقع منها ذلك. بخلاف نساء الناس، فإنهن يندبن إلى الستر. وتعقبه عياض بأنه ليس في الحديث ما يدل على ذلك، ولا فيه أنه أمرها بالاعتراف، وإنما أمرها أن تستغفر الله وتتوب إليه، أي فيما بينها وبين ربها، فليس صريحا في الأمر لها بأن تعترف عند الناس بذلك، قال الحافظ: وسياق جواب عائشة يشعر بما قال الداودي، لكن المعترف عنده ليس إطلاقه فليتأمل. ويؤيد ما قال عياض: أن في رواية ابن حاطب، قالت \" فقال أبي: إن كنت صنعت شيئًا فاستغفري الله، وإلا فأخبري رسول الله ﷺ بعذرك \".\n(٣١) أي: أجد.\n(٣٢) قالت هذا، توطئة لعذرها، لكونها لم تستحضر اسم يعقوب ﵇.\n(٣٣) أي: ما فارق، ومصدره: الريم بالتحتانية، بخلاف رام، بمعنى: طلب. فمصدره: الروم.\n(٣٤) \" البرحاء \" بضم الموحدة وفتح الراء ثم مهملة ثم مد: هي شدة الحمى، وقيل: شدة الكرب، وقيل: شدة الحر، ومنه برح بي الهم: إذا بلغ غايته.\n(٣٥) قال الحافظ في \" الفتح \": آخر العشرة قوله ﴿والله يعلم وأنتم لا تعلمون﴾، لكن وقع في رواية عطاء الخراساني عن الزهري \" فأنزل الله ﴿إن الذين جاءوا بالإفك عصبة منكم - إلى قوله - أن يغفر ⦗٢٦١⦘ الله لكم والله غفور رحيم﴾، وعدد الآي إلى هذا الموضع: ثلاث عشرة آية، فلعل في قولها \" العشر الآيات \" مجازًا بطريق إلغاء الكسر.\nوفي رواية الحكم بن عيينة مرسلًا عند الطبري \" لما خاض الناس في أمر عائشة \" فذكر الحديث مختصرًا، وفي آخره: فأنزل الله خمس عشرة آية من سورة النور - حتى بلغ - ﴿الخبيثات للخبيثين﴾ [النور: ٢٦] وهذا منه تجوز، فعدد الآي إلى هذا الموضع ست عشرة. وفي مرسل سعيد بن جبير عند ابن أبي حاتم والحاكم في \" الإكليل \": فنزل ثماني عشرة آية متوالية كذبت من قذف عائشة ﴿إن الذين جاءوا - إلى قوله - رزق كريم﴾، وفيه ما فيه أيضًا. وتحرير العدة: سبع عشرة آية. قال الزمخشري: لم يقع في القرآن من التغليظ في معصية ما وقع في قصة الإفك بأوجز عبارة وأشبعها، لاشتماله على الوعيد الشديد، والعقاب البليغ، والزجر العنيف، واستعظام القول في ذلك، واستشناعه بطرق مختلفة، وأساليب متقنة، كل واحد منها كاف في بابه، بل ما وقع من وعيد عبدة الأوثان، إلا بما هو دون ذلك، وما ذلك إلا لإظهار علو منزلة رسول الله ﷺ وتطهير من هو منه بسبيل.\n(٣٦) أي: لا تحلفوا، إذ الألية هي اليمين، قاله النووي.\n(٣٧) بكسر الفاء، وحكي فتحها. أي: جعلت أو شرعت.\n(٣٨) أي: تجادل لها وتتعصب، وتحكي ما قال أهل الإفك، أي: لتنخفض منزلة عائشة، وتعلو منزلة أختها زينب.\n(٣٩) هو بفتح النون: الستر، والمراد هنا: ثوبها الذي يكنفها، كناية عن الجماع، ومنه: هو في كنف الله وحفظه، والكنف أيضًا: الجانب، قاله الزركشي.\n(٤٠) قال الحافظ: أي: كما لا يعلم الصائغ من الذهب الأحمر إلا الخلوص من العيب، فكذلك أنا: لا أعلم منها إلا الخلوص من العيب.\nوفي رواية ابن أبي حاطب عن علقمة \" فقالت الجارية الحبشية: والله لعائشة أطيب من الذهب، ولئن كانت صنعت ما قال الناس، ليخبرنك الله. قالت: فعجب الناس من فقهها \".\n(٤١) قال الحافظ في مقدمة \" الفتح \": هو أبو أيوب الأنصاري، رواه الحاكم في \" الإكليل \".\n(٤٢) بكسر اللام، كذا رواه القابسي، من التسليم وترك الكلام في إنكاره، وفتحها الحموي [[وبعضهم]] من السلامة من الخوض فيه. [[ورواه النسفي وابن السكن مسيئا من الإساءة في الحمل عليها وترك التحزب لها وكذا رواه ابن أبي خيثمة وعليه تدل فصول الحديث في غير موضع رواه ابن أبي شيبة، وعليه يدل فصول الحديث في غير موضع]] (*)، وهو ﵁ منزه أن يقول ما قال أهل الإفك. كما نص عليه في الحديث، ولكن أشار بفراقها، وشدد على بريرة في أمرها، قاله الزركشي.\n(٤٣) أي: ينشد شعرًا يتغزل به.\n(٤٤) قال الحافظ: هذا مشكل، لأن ظاهره: أن المراد بقوله ﴿والذي تولى كبره منهم﴾ هو: حسان بن ثابت. وقد تقدم قبل هذا: أنه عبد الله بن أبي. وهو المعتمد.\nوقد وقع في رواية أبي حذيفة عن سفيان الثوري عند أبي نعيم في \" المستخرج \" وهو ممن تولى كبره فهذه الرواية أخف إشكالًا.\n(٤٥) البخاري ٥ / ١٩٨ - ٢٠١ في الشهادات، باب تعديل النساء بعضهن بعضًا، وباب القرعة في المشكلات، وفي الهبة، باب هبة المرأة لغير زوجها وعتقها. وفي الجهاد، باب حمل الرجل امرأته في الغزو دون بعض نسائه، وفي المغازي، باب شهود الملائكة بدرًا، وباب غزوة النساء، وفي تفسير سورة يوسف، باب ﴿بل سولت لكم أنفسك أمرًا﴾، وفي تفسير سورة النور، باب ﴿لولا إذ سمعتموه ظن المؤمنون والمؤمنات بأنفسهم خيرًا﴾، وباب ﴿إن الذين يحبون أن تشيع الفاحشة في الذين آمنوا﴾، وفي الأيمان والنذور، باب اليمين فيما لا يملك، وفي الاعتصام، باب قول الله تعالى ﴿وأمرهم شورى بينهم﴾، وفي التوحيد، باب قول الله تعالى ﴿يريدون أن يبدلوا كلام الله﴾، وباب قول النبي ﷺ: \" الماهر بالقرآن مع الكرام البررة \"، ومسلم رقم (٢٧٧٠) في التوبة، باب حديث الإفك وقبول توبة القاذف، والترمذي رقم (٣١٧٩) في التفسير، باب ومن سورة النور، والنسائي ١ / ١٦٣ - ١٦٤ في الطهارة، باب بدء التيمم. قال العلماء: في هذا الحديث من الفوائد: جواز الحديث عن جماعة ملفقًا مجملًا، وفيه مشروعية القرعة حتى بين النساء، وفي المسافرة بهن، والسفر بالنساء حتى في الغزو، وجواز حكاية ما وقع للمرء من الفضل ولو كان فيه مدح ناس وذم ناس إذا تضمن ذلك إزالة توهم النقص عن الحاكي إذا كان بريئًا عند قصد نصح من يبلغه ذلك لئلا يقع فيما وقع فيه من سبق، وأن الاعتناء بالسلامة من وقوع الغير في الإثم أولى من تركه يقع في الإثم، وتحصيل الأجر للموقوع فيه، وفيه استعمال التوطئة فيما يحتاج إليه من الكلام، وأن الهودج يقوم مقام البيت في حجب المرأة، وجواز ركوب المرأة الهودج على ظهر البعير، ولو كان ذلك مما يشق عليه حيث يكون مطيقًا لذلك، وفيه خدمة الأجانب للمرأة من وراء الحجاب، وجواز تستر المرأة بالشيء المنفصل عن البدن، وتوجه المرأة لقضاء حاجتها وحدها وبغير إذن خاص من زوجها، بل اعتمادًا على الإذن العام المستند إلى العرف العام، وجواز تحلي المرأة في السفر بالقلادة ونحوها، وصيانة المال ولو قل للنهي عن إضاعة المال، فإن عقد عائشة لم يكن من ذهب ⦗٢٧٠⦘ ولا جوهر، وفيه شؤم الحرص على المال لأنها لو لم تطل في التفتيش لرجعت بسرعة فلما زاد على قدر الحاجة أثر ما جرى، وتوقف رحيل الجند على إذن الأمير، والاسترجاع عند المصيبة، وتغطية المرأة وجهها عن نظر الأجنبي، وإغاثة الملهوف، وعون المنقطع، وإنقاذ الضائع، وإكرام ذوي القدر وإيثارهم بالركوب، وتجشم المشقة لأجل ذلك، وحسن الأدب مع الأجانب خصوصًا النساء، لا سيما في الخلوة، والمشي أمام المرأة ليستقر خاطرها وتأمن مما يتوهم من نظره لما عساه ينكشف منها في حركة المشي، وفيه ملاطفة الزوجة وحسن معاشرتها، والتقصير من ذلك عند إشاعة ما يقتضي النقص وإن لم يتحقق، وفائدة ذلك أن تتفطن لتغير الحال فتعتذر أو تعترف، وأنه لا ينبغي لأهل المريض أن يعلموه بما يؤذي باطنه لئلا يزيد ذلك في مرضه، وفيه السؤال عن المريض والإشارة إلى مراتب الهجران بالكلام والملاطفة، وفيه أن المرأة إذا خرجت لحاجة تستصحب من يؤنسها أو يخدمها ممن يؤمن عليها، وفيه ذب المسلم عن المسلم خصوصًا من كان من أهل الفضل، وردع من يؤذيهم ولو كان منهم بسبيل، وبيان مزيد فضيلة أهل بدر، وفيه البحث عن الأمر القبيح إذا أشيع، وتعرف صحته وفساده بالتنقيب على من قيل فيه، واستصحاب حال من اتهم بسوء إذا كان قبل ذلك معروفًا بالخير إذا لم يظهر عنه بالبحث ما يخالف ذلك، وفيه فضيلة قوية لأم مسطح لأنها لم تحاب ولدها في وقوعه في حق عائشة، بل تعمدت سبه على ذلك، وفيه مشروعية التسبيح عند سماع ما يعتقد السامع أنه كذب، وفيه توقف خروج المرأة من بيتها على إذن زوجها ولو كانت إلى أبويها، وفيه البحث عن الأمر المقول ممن يدل عليه المقول فيه، والتوقف في خبر الواحد ولو كان صادقًا، وطلب الارتقاء من مرتبة الظن إلى مرتبة اليقين، وأن خبر الواحد إذا جاء شيئًا بعد شيء أفاد القطع، لقول عائشة: \" لأستيقن الخبر من قبلهما \" وأن ذلك لا يتوقف على عدد معين، وفيه استشارة المرء أهل بطانته ممن يلوذ به بقرابة وغيرها، وتخصيص من جربت صحة رأيه منهم بذلك ولو كان غيره أقرب، والبحث عن حال من اتهم بشيء، وحكاية ذلك للكشف عن أمره، ولا يعد ذلك غيبة، وفيه استعمال \" لا نعلم إلا خيرًا \" في التزكية، وأن ذلك كاف في حق من سبقت عدالته ممن يطلع على خفي أمره، وفيه التثبت في الشهادة، وفطنة الإمام عند الحادث المهم، والاستنصار بالأخصاء على الأجانب، وتوطئة العذر لمن يراد إيقاع العقاب به أو العتاب له، واستشارة الأعلى لمن هو دونه، وأن من استفسر عن حال شخص فأراد بيان ما فيه من عيب فليقدم ذكر عذره في ذلك إن كان يعلم، كما قالت بريرة في عائشة حيث عابتها بالنوم عن العجين فقدمت قبل ذلك أنها جارية حديثة السن، وفيه أن النبي ﷺ كان لا يحكم لنفسه إلا بعد نزول الوحي، لأنه ﷺ لم يجزم في القصة بشيء قبل نزول الوحي، وأن الحمية لله ورسوله لا تذم، وفيه فضائل جمة لعائشة ولأبويها ولصفوان ولعلي بن أبي طالب وأسامة وسعد بن معاذ وأسيد بن حضير، وفيه أن التعصب لأهل الباطل يخرج عن ⦗٢٧١⦘ اسم الصلاح، وجواز سب من يتعرض للباطل، ونسبته إلى ما يسوءه وإن لم يكن ذلك في الحقيقة فيه، وإطلاق الكذب على الخطأ، والقسم بلفظ \" لعمر الله \"، وفيه الندب إلى قطع الخصومة وتسكين ثائرة الفتنة، وسد ذريعة ذلك، واحتمال أخف الضررين بزوال أغلظهما، وفضل احتمال الأذى، وفيه مباعدة من خالف الرسول ولو كان قريبًا حميمًا، وفيه أن من آذى النبي ﷺ بقول أو فعل يقتل؛ لأن سعد بن معاذ أطلق ذلك ولم ينكره النبي ﷺ، وفيه مساعدة من نزلت فيه بلية بالتوجع والبكاء والحزن، وفيه تثبت أبي بكر الصديق في الأمور لأنه لم ينقل عنه في هذه القصة مع تمادي الحال فيها شهرًا كلمة فما فوقها، وفيه ابتداء الكلام في الأمر المهم بالتشهد والحمد والثناء، وقول: \" أما بعد \"، وتوقيف من نقل عنه ذنب على ما قيل فيه بعد البحث عنه، وأن قول: \" كذا وكذا \" يكنى بها عن الأحوال كما يكنى بها عن الأعداد ولا تختص بالأعداد، وفيه مشروعية التوبة، وأنها تقبل من المعترف المقلع المخلص، وأن مجرد الاعتراف لا يجزئ فيها، وأن الاعتراف بما لم يقع لا يجوز ولو عرف أنه يصدق في ذلك، ولا يؤاخذ على ما يترتب على اعترافه، بل عليه أن يقول الحق أو يسكت، وأن الصبر تحمد عاقبته ويغبط صاحبه، وفيه تقديم الكبير في الكلام، وتوقف من اشتبه عليه الأمر في الكلام، وفيه تبشير من تجددت له نعمة، أو اندفعت عنه نقمة، وفيه الضحك والفرح والاستبشار عند ذلك، ومعذرة من انزعج عند وقوع الشدة لصغر سن ونحوه، وإدلال المرأة على زوجها وأبويها، وتدريج من وقع في مصيبة فزالت عنه لئلا يهجم على قلبه الفرح من أول وهلة فيهلكه، وفيه أن الشدة إذا اشتدت أعقبها الفرج، وفضل من يفوض الأمر لربه، وأن من قوي على ذلك خف عنه الهم والغم، وفيه الحث على الإنفاق في سبيل الخير خصوصًا في صلة الرحم، ووقوع المغفرة لمن أحسن إلى من أساء إليه أو صفح عنه، وأن من حلف أن لا يفعل شيئًا من الخير استحب له الحنث، وجواز الاستشهاد بآي القرآن في النوازل، والتأسي بما وقع للأكابر من الأنبياء وغيرهم، وفيه التسبيح عند التعجب واستعظام الأمر، وذم الغيبة وذم سماعها وزجر من يتعاطاها لاسيما إن تضمنت تهمة المؤمن بما لم يقع منه، وذم إشاعة الفاحشة، وتحريم الشك في براءة عائشة ﵂.\n(٤٦) قال في \" اللسان \": الإلمام في اللغة، يوجب أنك تأتي في الوقت. ولا تقيم على الشيء. فهذا معنى اللمم. قال أبو منصور: ويدل على صواب قوله قول العرب: ألممت بفلان إلمامًا، وما تزورنا إلا لمامًا. قال أبو عبيد: معناه: في الأحيان، على غير مواظبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٩٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/١٩٧) قال: حدثنا بهز. قال: حدثني إبراهيم بن سعد، عن صالح. قال: بهز قلت له: ابن كيسان؟ قال: نعم. و«البخاري» (٣/٢١٩، و٤/٤٠، و٥/١١٠، و٦/٩٦، و٨/، ١٦٨، ١٧٢ و٩/١٧٦) قال: حدثنا حجاج بن منهال. قال: حدثنا عبد الله بن عمر النميري. قال: حدثنا يونس بن يزيد الأيلي. وفي (٣/٢٢٧) قال: حدثنا أبو الربيع سليمان بن داود. وأفهمني بعضه أحمد. قال: حدثنا فليح بن سليمان. وفي (٥/١٤٨)، (٦/، ٩٥ و٨/، ١٦٨، ١٦٢ و٩/١٣٩) قال: حدثنا عبد العزيز بن عبد الله -الأويسي -. قال: حدثنا إبر اهيم بن سعد، عن صالح وفي (٦/١٧٢) ٩، /١٩٣)، وفي خلق أفعال العباد (صفحة ٣٥) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن يونس. وفي خلق أفعال العباد (٣٥) قال: حدثنا عبد الله. قال: حدثنا الليث، قال: حدثني يونس. و«مسلم» (٨/١١٢) قال: حدثنا حبان بن موسى. قال: أخبرنا عبد الله بن المبارك. وقال: أخبرنا يونس بن يزيد الأيلى. (ح) وحدثنا إسحاق بن إبراهيم الحنظلي ومحمد بن رافع وعبد بن حميد. قال ابن رافع: حدثنا. وقال الأخران: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وفي (٨/١١٨) قال: حدثني أبو الربيع العتكي قال: حدثنا فليح بن سليمان. (ح) وحدثنا الحسن بن علي الحلواني، وعبد بن حميد. قالا: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح بن كيسان. و«أبو داود» (٤٧٣٥) قال حدثنا سليمان بن داود المهري. قال: أخبرنا عبد الله بن وهب. قال: أخبرني يونس بن يزيد. و«النسائي» في الكبرى «تحفة الأشراف» (١١/١٦١٢٦) عن أبي داود سليمان بن سيف الحراني، عن يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح بن كيسان. (ح) وعن محمد بن عبد الأعلى، عن محمد بن ثور. عن معمر. وفي (١١/١٦١٢٩) عن سليمان بن داود المهري. عن ابن وهب. عن يونس وذكر آخر.\nأربعتهم - معمر بن راشد، وصالح بن كيسان، ويونس بن يزيد، وفليح ابن سليمان - عن ابن شهاب الزهري. قال: أخبرني سعيد بن المسيب وعروة بن الزبير وعلقمة بن وقاص، وعبيد الله بن عبد الله بن عتبة ابن مسعود، فذكره.\n* وأخرجه الحميدي (٢٨٤) قال: حدثنا سفيان. عن وائل بن داود، عن ابنه بكر بن وائل، عن الزهري، عن سعيد بن المسيب، عن عائشة، فذكره مختصرا. ليس فيه - عروة بن الزبير، ولا علقمة بن وقاص، ولا عبيد الله بن عبد الله -.\nوأخرجه أحمد (٦/١٩٨) قال: حدثنا يعقوب بن إبراهيم. قال: حدثني أبي عن صالح بن كيسان. قال: قال ابن شهاب: حدثني عروة فذكر الحديث.\nوأخرجه أحمد (٦/٢٦٤) قال: حدثنا محمد بن يزيد، يعني الواسطي، عن سفيان بن عيينة، عن الزهري، عن عروة، عن عائشة. قالت: قال لي رسول الله ﷺ ياعائشة، وإن كنت ألممت بذنب فاستغفري الله، فإن التوبة من الذنب الندم والاستغفار.\nوأخرجه البخاري (٣/٢٣١) قال: حدثنا أبو الربيع سليمان بن داود قال: وحدثنا فليح، عن هشام بن عروة، عن عروة، عن عائشة وعبد الله بن الزبير مثله.\nوأخرجه البخاري (٦/١٢٧) قال: حدثنا أبو نعيم. قال حدثنا سفيان عن معمر، عن الزهري عن عروة، عن عائشة، -﵂- ﴿والذي تولى كبره﴾ قالت: عبد الله بن أبي بن سلول.\nوأخرجه النسائي في الكبير «تحفة الأشراف» (١١/١٦٣١١) عن الربيع عن سليمان، عن الشافعي، عن محمد بن علي بن شافع، عن ابن شهاب، عن عبيد الله بن عبد الله، عن عائشة فذكره.\nوأخرجه أحمد (٦/٥٩) قال: حدثنا أبو أسامة. و«البخاري» (٩/١٣٩) قال: حدثني محمد ب حرب. قال: حدثنا يحيى بن أبي زكرياء الغساني. و«مسلم» (٨/١١٨) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد ابن العلاء قالا حدثنا أبوأسامة. و«أبو داود» (٥٢١٩) قال: حدثنا موسى بن إسماعيل. قال حدثنا حماد. و«الترمذي» (٣١٨٠) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو أسامة.\nثلاثتهم -أبو أسامة، ويحيى، وحماد - عن هشام بن عروة، عن أبيه فذكره.\nوأخرجه أبو داود (٤٠٠٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. قال: حدثنا هشام ابن عروة، أن عائشة، -﵂- نزل الوحي على رسول الله ﷺ فقرأ علينا: ﴿سورة أنزلناها وفرضناها﴾ حتى أتى على هذه الآيات.\nقال أبو داود: يعني مخففة.\n- ورواه أيضا عن عائشة، القاسم بن محمد بن أبي بكر.\nأخرجه البخاري (٣/٢٣١) . ورواه أيضا عن عائشة عروة أخرجه أبو داود (٧٨٥) وراه أيضا عنه عائشة، أبو سلمة أخرجه أحمد (٦/٣٠و ٦/١٠٣) .\n\n(*) قال مُعِدُّ الكتاب للشاملة: كان في العبارة خلل ونقص أصلحناه من مشارق الأنوار للقاضي عياض","vol":"2","page":250},{"text":"٧٣٠ - (خ) أمُّ رُومان (١) - ﵄ -: وهي أُمُّ عائشةَ -﵂ - قالت: بيْنا أَنا قاعدَةٌ أنا وعائشةُ، إذْ وَلَجت امرأَةٌ من الأنصار، فقالت: فعَلَ الله بفُلانٍ وفعَلَ، فقالت: أُمُّ رُومان: ومَا ذَاك؟ قالت: ابْنِي فِيمَنْ حَدَّثَ الحَدِيِثَ، قالت: وما ذاكَ؟ قالت: كذا وكذا، قالت عائشةُ: وسَمِعَ رسول الله ﷺ؟ قالت: نعم، قالت: وأبو بكرٍ؟ قالت: نعم، فَخرَّتْ مَغْشِيًّا عليها، فَما أفاقَت إلا وعليها حُمَّى بنافِضٍ، فطرَحْتُ عليها ثيابَها، ⦗٢٧٨⦘ فَغَطَّيْتُها، فجاء النبيُّ ﷺ، فقال: «ما شأْنُ هذه؟» قُلْتُ: يا رسول الله، أَخذتْها الحُمَّى بنافِضٍ، قال: فلعلَّ في حديثٍ تُحُدِّثَ بَهِ؟ قالت: نعم، فقعدتْ عائشةُ، فقالت: واللهِ لئن حلَفتُ لا تُصدِّقوني، ولئن قلتُ لا تعذِروني، مثَلي ومثلُكم كيعقوبَ وبنَيه ﴿واللَّهُ الْمُستعانُ على ما تَصفُون﴾ قالت: فانْصرفَ، ولم يقل لي شيئًا، فأنزل الله عُذْرها، قالت: بحمدِ اللهِ، لا بحمدِ أحدٍ، ولا بحمْدِكَ. أخرجه البخاري.\nقال الحميدي، في كتاب «الجمع بين الصحيحين»: كان بعضُ مَن لقينا من الحفَّاظ البغداديِّين يقول: إِن الإرسالَ في هذا الحديثِ أبْيَنُ، واستدلَّ على ذلك بأنَّ أُمَّ رُومانٍ توفِّيتْ في حياة النبي ﷺ. ومَسْرُوقُ بن الأجْدَعِ - راوي هذا الحديثِ عن أُمِّ رومانِ - لم يُشاهدِ النبيَّ ﷺ بلا خِلافٍ (٢) .\n_________\n(١) أم رومان: - بفتح الراء وضمها - هي أم عائشة وعبد الرحمن، ولدي أبي بكر الصديق ﵃.\n(٢) ٧ / ٣٣٧ في المغازي، باب حديث الإفك، وفي الأنبياء، باب قول الله تعالى ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي تفسير سورة يوسف، باب ﴿قال بل سولت لكم أنفسكم أمرًا﴾، وفي تفسير سورة النور، باب قوله ﴿ولولا فضل الله عليكم ورحمته﴾ وقد استشكل قول مسروق: حدثتني أم رومان مع أنها ماتت في زمن النبي ﷺ، ومسروق ليست له صحبة، لأنه لم يقدم من اليمن إلا بعد موت النبي ﷺ في خلافة أبي بكر أو عمر. قال الحافظ: قال الخطيب: لا نعلمه روى هذا الحديث عن أبي وائل غير حصين (بن عبد الرحمن الواسطي) ومسروق لم يدرك أم رومان، وكان يرسل هذا الحديث عنها، ويقول: سئلت أم رومان، فوهم حصين فيه حيث جعل السائل لها مسروقًا، أو يكون بعض النقلة كتب: \" سئلت \" بألف فصارت \" سألت \" فقرئت بفتحتين، على أن بعض الرواة قد رواه عن حصين على الصواب، يعني بالعنعنة، وأخرج البخاري هذا الحديث بناء على ظاهر الاتصال، ولم يظهر له علة. وقد حكى المزي كلام الخطيب هذا في التهذيب وفي الأطراف ولم يتعقبه، بل أقره، وزاد أنه روى عن مسروق عن ابن مسعود عن أم رومان، وهو أشبه بالصواب. كذا قال. وهذه الرواية شاذة وهي من \" المزيد في متصل الأسانيد \" على ما سنوضحه، والذي ظهر لي بعد التأمل أن الصواب مع البخاري، لأن عمدة الخطيب ومن ⦗٢٧٩⦘ تبعه في دعوى الوهم، الاعتماد على قول من قال: إن أم رومان ماتت في حياة النبي ﷺ سنة أربع، وقيل: سنة خمس، وقيل: ست، وهو شيء ذكره الواقدي، ولا يتعقب الأسانيد الصحيحة بما يأتي عن الواقدي، وذكره الزبير بن بكار بسند منقطع فيه ضعف أن أم رومان ماتت سنة ست في ذي الحجة، وقد أشار البخاري إلى رد ذلك في تاريخه الأوسط والصغير، فقال بعد أن ذكر أم رومان في فصل من مات في خلافة عثمان: روى علي بن يزيد عن القاسم قال: ماتت أم رومان في زمن النبي ﷺ سنة ست، قال البخاري: وفيه نظر، وحديث مسروق أسند، أي أقوى إسنادًا وأبين اتصالًا. انتهى. وقد جزم إبراهيم الحربي بأن مسروقًا سمع من أم رومان وله خمس عشرة سنة، فعلى هذا يكون سماعه منها في خلافة عمر، لأن مولد مسروق كان في سنة الهجرة، ولهذا قال أبو نعيم الأصبهاني: عاشت أم رومان بعد النبي ﷺ، وقد تعقب ذلك كله الخطيب معتمدًا على ما تقدم عن الواقدي والزبير، وفيه نظر لما وقع عند أحمد من طريق أم سلمة عن عائشة قالت: \" لما نزلت آية التخيير، بدأ النبي ﷺ بعائشة فقال: يا عائشة إني عارض عليك أمرًا فلا تفتاتي فيه بشيء حتى تعرضيه على أبويك أبي بكر وأم رومان ... الحديث، وأصله في الصحيحين دون تسمية أم رومان، وآية التخيير نزلت سنة تسع اتفاقًا، فهذا دال على تأخر موت أم رومان عن الوقت الذي ذكره الواقدي والزبير أيضًا، فقد تقدم في علامات النبوة من حديث عبد الرحمن بن أبي بكر في قصة أضياف أبي بكر، قال عبد الرحمن: وإنما هو أنا وأبي وأمي وامرأتي وخادم، وفيه عند المصنف (يعني البخاري) في الأدب، فلما جاء أبو بكر قالت له أمي: احتبست عن أضيافك ... الحديث، وعبد الرحمن إنما هاجر في هدنة الحديبية، وكانت الحديبية في ذي القعدة سنة ست، وهجرة عبد الرحمن في سنة سبع في قول ابن سعد، وفي قول الزبير فيها أو في التي بعدها، لأنه روي أن عبد الرحمن خرج في فئة من قريش قبل الفتح إلى النبي ﷺ، فتكون أم رومان تأخرت عن الوقت الذي ذكراه فيه، وفي بعض هذا كفاية في التعقب على الخطيب ومن تبعه فيما تعقبوه على هذا الجامع الصحيح، والله المستعان. وقد تلقى كلام الخطيب بالتسليم صاحب المشارق والمطالع والسهيلي وابن سيد الناس، وتبع المزي الذهبي في مختصراته والعلائي في المراسيل وآخرون، وخالفهم صاحب \" الهدي \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٧٦) قال: حدثنا هاشم بن القاسم. قال: حدثنا أبو جعفر، يعني الرازي. وفي (٦/٣٦٧) قال: حدثنا علي بن عاصم. و«البخاري» (٤/١٨٣) قال: حدثنا محمد بن سلام. قال أخبرنا ابن فضيل. وفي (٥/١٥٤) و(٦/٩٦) قال: حدثنا موسى بن إسماعيل. قال: حدثنا أبو عوانة، وفي (٦/١٣٢) قال: حدثنا محمد بن كثير. قال: أخبرنا سليمان.\nخمستهم -أبو جعفر الرازي، وعلي بن عاصم، وابن فضيل، وأبو عوانة، وسليمان بن كثير - عن حصين، عن أبي وائل شقيق بن سلمة، عن مسروق بن الأجدع، فذكره.\n(*) لفظ رواية سليمان بن كثير: «رميت عائشة خرت مغشية عليها» .","vol":"2","page":277},{"text":"٧٣١ - (ت) عائشة - ﵂ -: قالت: لمَّا أُنْزِلَ عُذْرِي، قام رسولُ الله ﷺ على المنبر، وذكرَ ذلك،وتلا القُرآنَ، قالت: وأَمرَ بِرَجُلَيْنِ وامرأَةٍ، فَجُلِدوا الحدَّ. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٨٠) في التفسير، باب ومن سورة النور، وقال: هذا حديث غريب، لا نعرفه إلا من حديث محمد بن إسحاق، نقول: وفيه عنعنة ابن إسحاق، وهو مدلس لكن قد صرح بالتحديث كما ذكر الحافظ في \" الفتح \"، فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٦١،٣٥) . و«أبو داود» (٤٤٧٤) قال: حدثنا قتيبة بن سعيد الثقفي، ومالك ابن عبد الواحد المسمعي. و«ابن ماجة» (٢٥٦٧) قال: حدثنا محمد بن بشار. و«الترمذي» (٣١٨١) قال: حدثنا محمد بن بشار،.و«النسائي» في الكبرى «تحفة الأشراف» (١٢/١٧٨٩٨) عن قتيبة.\nأربعتهم -أحمد، وقتيبة،ومالك، ومحمد بن بشار - عن محمد بن أبي عدي، عن محمد بن إسحاق، عن عبد الله بن أبي بكر، عن عمرة، فذكرته.\nوأخرجه أبو داود (٤٤٧٥) قال:حدثنا النفيلي. قال: حدثنا محمد بن سلمة، عن محمد بن إسحاق بهذا الحديث لم يذكر عائشة. قال: فأمر برجلين وامرأة ممن تكلم بالفاحشة: حسان بن ثابت، ومسطح بن أثاثة. قال النفيلي: ويقولون: المرأة حمنة بنت جحش.","vol":"2","page":279},{"text":"٧٣٢ - (خ د) عائشة - ﵂ -: قالت: يَرْحَمُ الله نِساء المُهَاجِرَاتِ الأُوَلَ (١)، لَمَّا أُنزل ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ ...﴾ الآية [النور: ٣١] شَقَقْنَ، مُرُوطَهُنَّ فاخْتَمَرْنَ بها.\nوفي أخرى قالت: «أَخَذْنَ أُزُرَهُنَّ، فَشَقَقْنَها مِنْ قِبَلِ الْحَوَاشي، واخْتَمَرْن بها (٢)» . أخرجه البخاري.\nوفي رواية أبي داود، قال: «شَقَقْنَ أَكْنُفَ مُرُوطِهِنَّ (٣)، فاخْتَمَرْنَ بِهَا (٤)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مروطهن) المروط: جمع مرط، وهو كساء من خز أو صوف يتغطى به.\n_________\n(١) قال الحافظ: أي: السابقات من المهاجرات، وهذا يقتضي أن الذي صنع ذلك نساء المهاجرات، لكن في رواية صفية بنت شيبة عن عائشة: أن ذلك في نساء الأنصار. كما سأنبه عليه. انظر التعليق رقم (٤) .\n(٢) أي: غطين وجوههن؛ وصفة ذلك: أن تضع الخمار على رأسها وترميه من الجانب الأيمن على العاتق الأيسر، وهو التقنع، قال الفراء: كانوا في الجاهلية تسدل المرأة خمارها من ورائها وتكشف ما قدامها، فأمرن بالاستتار، والخمار للمرأة كالعمامة للرجل.\n(٣) قال أبو داود: قال ابن صالح: أكثف مروطهن. ومعنى أكنف مروطهن: أي أشدها سترًا لصفاقته، والأكثف: الأغلظ والأثخن.\n(٤) البخاري ٨ / ٣٧٦ في تفسير سورة النور، باب ﴿وليضربن بخمرهن على جيوبهن﴾، وأبو داود رقم (٤١٠٢) في اللباس، باب قول الله تعالى ﴿وليضربن بخمرهن على جيوبهن﴾، قال الحافظ في \" الفتح \": ⦗٢٨١⦘ قوله: \" لما نزلت هذه الآية: ﴿وليضربن بخمرهن على جيوبهن﴾ أخذن أزرهن \" هكذا وقع عند البخاري الفاعل ضميرًا، وأخرجه النسائي من رواية ابن المبارك عن إبراهيم بن نافع بلفظ - أخذ النساء - وأخرجه الحاكم من طريق زيد بن الحباب عن إبراهيم بن نافع بلفظ - أخذ نساء الأنصار - ولابن أبي حاتم من طريق عبد الله بن عثمان بن خثيم عن صفية ما يوضح ذلك، ولفظه - ذكرنا عند عائشة نساء قريش وفضلهن، فقالت: إن نساء قريش لفضلاء، ولكني والله ما رأيت أفضل من نساء الأنصار أشد تصديقًا بكتاب الله ولا إيمانًا بالتنزيل، لقد أنزلت سورة النور ﴿وليضربن بخمرهن على جيوبهن﴾ فانقلب رجالهن إليهن يتلون عليهن ما أنزل فيها، ما منهن امرأة إلا قامت إلى مرطها فأصبحن يصلين الصبح معتجرات كأن على رؤوسهن الغربان، ويمكن الجمع بين الروايتين، بأن نساء الأنصار بادرن إلى ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في التفسير ترجمة الباب ٣٤: ١٣ تعليقا وقال أحمد بن شبيب ثنا أبي عن يونس تحفة الأشراف (١٢/١١٢) .\nوأبو داود في اللباس (٢٢: ١) عن أحمد بن صالح وسليمان بن داود المهدي وابن السرح وأحمد بن سعيد الهمداني أربعتهم عن ابن وهب عن قرة بن عبد الرحمن المعافري به و(٣٢: ٢) عن ابن السرح قال قرأت في كتاب خالي عن عقيل عن بن شهاب بإسناده ومعناه. تحفة الأشراف (١٢- ٧٠) .","vol":"2","page":280},{"text":"٧٣٣ - (د) ابن عباس - ﵄ -:، ﴿وقُلْ لِلْمُؤمِناتِ يَغْضُضْنَ ⦗٢٨١⦘ مِنْ أَبصارِهِنَّ ...﴾ الآية [النور: ٣١] فَنُسِخَ، واستُثْني من ذلك، ﴿والْقَواعِدُ مِنَ النِّساءِ اللَّاتي لا يَرْجُونَ نِكاحًا ...﴾ الآية [النور: ٦٠]، أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١١١) في اللباس، باب قوله تعالى: ﴿وقل للمؤمنات يغضضن من أبصارهن﴾، وفي سنده الحسين بن واقد، وهو ثقة له أوهام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود في اللباس (٣٦: ١) عن أحمد بن محمد بن ثابت المروزي، عن علي بن حسين بن واقد عن أبيه الأشراف (٥/١٧٨) .","vol":"2","page":280},{"text":"٧٣٤ - (م د) جابر بن عبد الله - ﵄ -: قال: كان عبدُ الله بنُ أُبيِّ بن سلُول يقولُ لجاريةٍ له: اذهبي فابْغينا شيْئًا، قال: فأَنزلَ الله ﷿: ﴿ولا تُكْرِهُوا فَتَياتِكُمْ على الْبِغَاءِ إنْ أَرَدْنَ (١) تَحصُّنًا لِتَبْتَغُوا عَرَضَ الحياةِ الدُّنْيا ومَنْ يُكْرهْهُّنَّ فإن اللَّه من بعد إكراهِهنَّ ⦗٢٨٢⦘ لَهُنَّ (٢) - غَفُورٌ رَحيمٌ﴾ [النور: ٣٣] .\nوفي أخرى: أنَّ جارية لعبدِ الله بن أُبّيٍ يُقال لها: مُسَيْكَةُ، وأخرى يقال لها أُمَيْمةُ، كان يُريدُهما على الزِّنا، فَشَكتا ذلك إلى رسول الله ﷺ، فأنزل الله ﷿ ﴿ولا تُكْرِهُوا فَتَياتِكُمْ على الْبِغَاءِ - إلى قوله - غَفُورٌ رَحيمٌ﴾ أخرجه مسلم.\nوفي رواية أبي داود قال: جاءتْ مُسيكةُ لبعضِ الأنصار، فقالت: إنَّ سيدي يُكْرِهُني على البغاء، فنزل في ذلك: ﴿ولا تُكْرِهُوا فَتَياتِكُمْ على الْبِغَاءِ﴾ .\nقال أبو داود: وروى مُعُتَمِرٌ عن أبيه: ﴿ومَنْ يُكْرِهْهُّنَّ فإن اللَّه من بعد إكراهِهنَّ غَفُورٌ رَحيمٌ﴾ قال: قال سعيدُ بنُ أبي الحسَنِ: غَفُورٌ لُهَنَّ: المُكْرَهَات (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البغاء): الزنا وهو في الأصل: الطلب.\n_________\n(١) قال النووي: قوله تعالى: ﴿إن أردن تحصنًا﴾ خرج على الغالب، لأن الإكراه إنما هو لمريدة التحصن، أما غيرها فهي تسارع إلى البغاء من غير حاجة إلى إكراه، والمقصود: أن الإكراه على الزنا حرام، سواء أرادت تحصنًا أم لا، وصورة الإكراه - مع أنها لا تريد التحصن -: أن تكون هي مريدة للزنا بإنسان، فيكرهها على الزنا بغيره، فكله حرام.\n(٢) قال النووي: هكذا وقع في النسخ كلها: \" لهن \" وهذا تفسير، ولم يرد: أن لفظة \" لهن \" منزلة، فإنه لم يقرأ بها أحد، وإنما هي تفسير وبيان: أن المغفرة والرحمة لهن، لكونهن مستكرهات، لا لمن أكرههن.\n(٣) مسلم رقم (٣٠٢٩) في التفسير، باب قوله تعالى: ﴿ولا تكرهوا فتياتكم على البغاء﴾، وأبو داود رقم (٢٣١١) في الطلاق، باب تعظيم الزنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٢٤٤) قال حدثنا أبوبكر بن أبي شيبة، وأبو كريب جميعا عن أبي معاوية (ح) وحدثني أبو كامل الجحدري قال: حدثنا أبو عوانة كلاهما -أبو معاوية، وأبو عوانة -عن الأعمش عن أبي سفيان فذكره.","vol":"2","page":281},{"text":"٧٣٥ - (د) عكرمة بن أبي جهل - ﵁ -: أنَّ نَفرًا من أْهلِ ⦗٢٨٣⦘ العراق قالوا: يا ابنَ عباسٍ، كيف ترى في هذه الآية التي أُمِرْنا بها ولا يعمل بها أَحدٌ؟ قَول الله ﷿: ﴿يا أيها الذين آمنوا لِيَسْتَأْذِنْكُمُ الذين مَلَكَتْ أيمانكم ...﴾ الآية [النور: ٥٨] فقال ابن عباسٍ: إن الله حَليمٌ رحيمٌ بالمؤمنين، يُحبُّ السِّتْرَ. وكان الناسُ ليس لِبُيُوتِهمْ سُتورٌ ولا حِجالٌ، فربما دخلَ الخادم، أو الولدُ، أو يتيمةُ الرَّجُلِ، والرجلُ على أهله، فأمرهم الله تعالى بالاستئذان في تلك العَوراتِ، فجاءهم الله بالسُّتُورِ والخيرِ، فلم أرَ أحدًا يعمل بذلكَ بَعْدُ.\nوفي رواية عن ابن عباس: «أنه سُمِعَ يقول: لم يُؤمَرْ (١) بها أَكثرُ الناس: آية الإذن، وإِني لآمرُ جاريتي هذه تستأْذِنُ عَليَّ» . أخرجه أبو داود (٢) .\n_________\n(١) في بعض النسخ: لم يؤمن.\n(٢) رقم (٥١٩١) و(٥١٩٢) في الأدب، باب الاستئذان في العورات الثلاث، وسنده حسن. وهذه الآية من العلماء من قال بنسخها، ومنهم من قال: إنها محكمة، والأكثرون على أنها محكمة، قال ابن الجوزي في \" نواسخ القرآن: الورقتان ١١٠، ١١١ بعد أن أسند القول بالنسخ إلى سعيد بن المسيب: وهذا ليس بشيء، لأن معنى الآية: ﴿وإذا بلغ الأطفال منكم﴾ أي من الأحرار ﴿الحلم فليستأذنوا﴾ أي في جميع الأوقات في الدخول عليكم ﴿كما استأذن الذين من قبلهم﴾ يعني كما استأذن الأحرار الكبار الذين بلغوا قبلهم، فالبالغ يستأذن في كل وقت، والطفل والمملوك يستأذنان في العورات الثلاث.\nوقال في \" زاد المسير \" ٦ / ٦٢: وأكثر علماء المفسرين على أن هذه الآية محكمة، وممن روي عنه ذلك: ابن عباس، والقاسم بن محمد، وجابر بن زيد، والشعبي، وحكي عن سعيد بن المسيب أنها منسوخة، والأول أصح.\nوقال ابن كثير: ولما كانت هذه الآية محكمة ولم تنسخ بشيء وكان عمل الناس بها قليلًا جدًا أنكر عبد الله بن عباس على الناس، وذكر بعض الروايات الدالة على أنها محكمة، منها رواية ابن أبي حاتم ⦗٢٨٤⦘ بسند صحيح إلى ابن عباس، ثم قال: ومما يدل على أنها محكمة لم تنسخ قوله تعالى: ﴿كذلك يبين الله لكم الآيات والله عليم حكيم﴾، ثم قال تعالى: ﴿وإذا بلغ الأطفال منكم الحلم فليستأذنوا كما استأذن الذين من قبلهم﴾ يعني إذا بلغ الأطفال الذين إنما كانوا يستأذنون في العورات الثلاث، إذا بلغوا الحلم، وجب عليهم أن يستأذنوا على كل حال، يعني بالنسبة إلى أجانبهم، وإلى الأحوال التي يكون الرجل على امرأته، وإن لم يكن في الأحوال الثلاث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١٩٢) قال حدثنا عبد الله بن مسلمة قال حدثنا عبد العزير- يعني ابن محمد - عن عمروبن أبي عمرو عن عكرمة فذكره.","vol":"2","page":282},{"text":"<span data-type=\"title\" id=toc-193>سورة الفرقان</span>\n٧٣٦ - (ت) ابن عباس - ﵄ -: في قوله تعالى: ﴿ويَوْمَ يَعَضُّ الظَّالمُ على يَدَيْهِ﴾ [الفرقان: ٢٧] قال: الظَّالمُ: عُقْبةُ بن أَبي مُعَيْط ﴿يقول يا ليتني اتخذْتُ مع الرسولِ سَبيلًا. يا ويْلَتا ليْتني لم أتَّخِذْ فُلانًا خليلًا﴾ يعني: أُميَّةَ بن خلفٍ، وقيل: أُبيّ» .أخرجه (١) .\n_________\n(١) بياض في الأصل، وقد أخرجه بمعناه ابن جرير ١٨ / ٦ من رواية حجاج بن محمد المصيصي عن ابن جريج عن عطاء الخراساني عن ابن عباس، وحجاج ثقة ثبت لكنه اختلط في آخر عمره لما قدم بغداد قبل موته، وابن جريج ثقة فقيه فاضل ولكنه كان يدلس ويرسل، وعطاء الخراساني صدوق يهم كثيرًا، والحديث رواه أيضًا الواحدي في \" أسباب النزول \" ١٩١، وذكره السيوطي في \" الدر المنثور \" ٥ / ٦٨ وزاد نسبته لابن المنذر، وابن مردويه عن ابن عباس، ورواه ابن جرير أيضًا عن ابن عباس، وفي سنده عطية العوفي، وهو صدوق يخطئ كثيرًا.\nقال ابن كثير: وسواء كان سبب نزولها في عقبة بن أبي معيط أو غيره من الأشقياء، فإنها عامة في كل ظالم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه الواحدي في أسباب النزول (٦٨٣) بتحقيقي،وذكره السيوطي في الدر المنثور (٥/٦٨) وزاد نسبته لا بن المنذر وابن مردويه عن ابن عباس، وقد أخرجه بمعناه ابن جرير (١٩/٦) من رواية حجاج بن محمد المصيصي عن ابن جريج عن عطاء الخراساني عن ابن عباس وحجاج ثقة ثبت لكنه اختلط في آخر عمره لما قدم بغداد قبل موته وابن جريج ثقة فاضل لكنه كان يدلس ويرسل، وعطاء الخراساني صدوق يهم كثيرا.","vol":"2","page":284},{"text":"٧٣٧ - (ابن عباس - ﵄ -): قال: صَنعَ عُقْبةُ بن أبي مُعيط طعامًا، فدعا أَشْراف قُرَيْشٍ - وكان فيهم رسولُ الله ﷺ - فامتنع رسولُ الله ﷺ أنْ يَطْعَمَ، أو يشْهَد عُقبةُ شهادةَ التوحيد، ففَعلَ، فأتاه أُبيٌّ، ⦗٢٨٥⦘ أو أُميَّةُ - وكان خَلِيلَهُ - فقال: أَصَبَأْتَ؟ قال: لا ولكن اسْتَحْيَيْت أن يَخرج من منزلي، أو يَطْعَمَ من طعامي، فقال: ما كنتُ أَرضَى أو تبْصُقَ في وجهه، ففعَلَ عقُبةُ، وقُتِل يوم بدرٍ صَبْرًا كافرًا. أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خليلًا) الخليل: الصديق (٢) .\n(أصبأت) يقال: صبأ من دين إلى دين: إذا خرج من هذا إلى هذا.\n(صبرًا) الصبر حبس القتيل على القتل، فكل من قُتل في غير حرب ولا غيلة، فقد قُتل صبرًا.\n_________\n(١) في الأصل بياض بعد قوله: أخرجه. وقد ذكره السيوطي في \" الدر المنثور \" ٥ / ٦٨ بمعناه من رواية أبي نعيم في \" الحلية \" من طريق الكلبي عن ابن عباس. والكلبي، هو محمد بن السائب بن بشر الكلبي أبو النضر الكوفي النسابة المفسر، متهم بالكذب.\n(٢) هو الذي تخللت محبته القلب.","vol":"2","page":284},{"text":"٧٣٨ - (خ م د) ابن مسعود - ﵁ -: قال: سألتُ - أو سُئِلَ رسولُ الله ﷺ - أيُّ الذَّنبِ عند الله أَعْظَمُ؟ قال: أنْ تَجْعَلَ للهِ ندًّا وهو خَلَقَكَ، قال: قُلْتُ: إن ذلك لعظيمٌ؛ قلتُ: ثم أَيٌّ؟ قال: أنْ تقتُلَ ولَدَكَ مخافَةَ أنْ يَطْعَمَ معك، قلت: ثم أيٌّ؟ قال أنْ تُزَاني حَلِيلَةَ جارِك، قال: ونزلت هذه الآية، تصْديقًا لقولِ رسولِ الله ﷺ: ﴿والذين لا يدْعُونَ مع اللَّهِ إِلهًا آخَرَ ولا يقْتُلُونَ النَّفْسَ الَّتي حَرَّمَ اللَّهُ إِلّا بِالْحَقِّ ولا يَزْنونَ﴾ ⦗٢٨٦⦘[الفرقان: ٦٨] . أخرجه البخاري، ومسلم، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ندًّا) الند: المثل\n(حليلة) الحليلة: المرأة، والحليل: الزوج\n_________\n(١) البخاري ٨ / ٣٧٨ في تفسير سورة الفرقان، باب قوله: ﴿والذين لا يدعون مع الله إلهًا آخر ولا يقتلون النفس﴾، وفي تفسير سورة البقرة، باب قوله تعالى: ﴿فلا تجعلوا لله أندادًا﴾، وفي الأدب، باب قتل الولد خشية أن يأكل معه، وفي المحاربين، باب إثم الزناة، وفي التوحيد، باب قول الله تعالى: ﴿يا أيها الرسول بلغ ما أنزل إليك﴾، ومسلم رقم (٨٦) في الإيمان، باب كون الشرك أقبح الذنوب، وأبو داود رقم (٢٣١٠) في الطلاق، باب تعظيم الزنا، ورواه الترمذي من طريقين رقم (٣١٨١) ولم يرمز له المؤلف.\nوأخرجه الترمذي في التفسير أيضًا من طريقين عن ابن مسعود، وقال: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤٣٤) (٤١٣١) قال: حدثنا عبد الرحمن، عن سفيان عن منصور، والأعمش، وواصل. وفي (١/٤٣٤) (٤١٣٤) قال: حدثنا علي بن حفص، قال: حدثنا ورقاء، عن منصور. و«البخاري» (٦/٢٢)، وفي (خلق أفعال العباد) (٦١) قال: حدثني عثمان بن أبي شيبة، قال: حدثنا جرير عن منصور، وفي (٦/١٣٧) وفي خلق أفعال العباد (٦١) قال: حدثنا مسدد، قال: حدثنا يحيى، عن سفيان، قال: حدثني منصور، وسليمان. وفي (٨/٩) وفي (خلق أفعال العباد) (٦١) قال: حدثنا محمد بن كثير قال: أخبرنا سفيان، عن منصور. وفي (٨/٢٠٤) قال: حدثنا عمرو ابن علي، قال: حدثنا يحيى، قال: حدثنا سفيان، قال: حدثني منصور، وسليمان. وفي (٩/، ٢ ١٩٠) وفي (خلق أفعال العباد) (٦١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير، عن الأعمش، وفي (٩ / ١٨٦) قال: حدثنا قتيبة بن سعيد. قال: حدثنا جرير، عن منصور، و«مسلم» (١/٦٣) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا جرير، وقال عثمان: حدثنا جرير، عن منصور (ح) وحدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، جميعا عن جرير عن الأعمش. و«أبو داود» (٢٣١٠) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان عن منصور. «والترمذي» (٣١٨٢) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان عن واصل (ح) وحدثنا محمد بن بشار قال: حدثنا عبد الرحمن بن مهدي قال: ثنا سفيان عن منصور، والأعمش. «النسائي» (٧/٨٩) قال: أخبرنا محمد بن بشار قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن يحيى عن واصل. وفي الكبرى «تحفة الأشراف» (٩٤٨٠) عن عمرو بن علي، عن يحيى، عن سفيان عن منصور، والأعمش (ح) وعن قتيبة، عن جرير، عن منصور. (ح) وعن محمد بن بشار، عن ابن مهدي،. عن سفيان، عن واصل.\nثلاثتهم - منصور، وسليمان الأعمش، وواصل الأحدب - عن أبي وائل عن عمرو بن شرحبيل أبي ميسرة، فذكره.\nوأخرجه أحمد (١/٣٨٠) (٣٦١٢) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (١/٤٣١) (٤١٠٢) قال: حدثنا وكيع، وأبو معاوية، قالا: حدثنا الأعمش. وفي (١/٤٣٤) (٤١٣٢) قال: حدثا بهز بن أسد، قال: حدثنا شعبة، قال: حدثنا واصل الأحدب. وفي (١/٤٣٤) (٤١٣٣)، (١/٤٦٤) (٤٤٢٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن واصل. وفي (١/٤٦٢) (٤٤١١) قال حدثنا عفان، قال: حدثنا مهدي، قال: حدثنا واصل الأحدب. والبخاري» (٦/١٣٧) قاال: حدثنا مسدد، قال: حدثنا يحيى، عن سفيان قال: حدثني واصل. وفي (٨/٢٠٤) قال: حدثنا عمرو بن علي، قال: قال يحيى: وحدثنا سفيان، قال: حدثني واصل. و«الترمذي» (٣/٣١٨) قال: حدثنا عبد بن حميد، قال: حدثنا سعيد بن الربيع أبو زيد، قال: حدثنا شعبة، عن واصل الأحدب. (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، عن شعبة، عن واصل. و«النسائى» (٧/٩٠) قال: حدثنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا سفيان، قال حدثني واصل (ح) وأخبرنا عبدة قال: أنبأنا يزيد، قال: أنبأنا شعبة، عن عاصم، وفي الكبرى «تحفة الأشراف» (٩٢٧١) عن هناد بن السري، عن أبي معاوية عن الأعمش. وفي (٩٣١١) عن عبد الرحمن بن محمد بن سلام، عن أبي أسامة، عن مالك بن مغول عن واصل.\nثلاثتهم - الأعمش، وواصل الأحدب، وعاصم بن بهدلة -. عن أبي وائل، عن عبد الله بن مسعود، فذكره. -ليس فيه عمرو بن شرحبيل -.\n(*) قال النسائي عقب رواية عاصم: حديث يزيد هذا خطأ، إنماه هو واصل والله تعالى أعلم.\n(*) قال عمروبن علي - عقب حديث يحيى، عن سفيان، عن واصل، عن أبي وائل، عن عبد الله - فذكرته لعبد الرحمن، وكان حدثنا عن سفيان عن الأعمش، ومنصور، وواصل، عن أبي وائل، عن أبي ميسرة، قال: دعه دعه.","vol":"2","page":285},{"text":"<span data-type=\"title\" id=toc-194>سورة الشعراء</span>\n٧٣٩ - (خ م ت) ابن عباس - ﵄ -: قال: لما نزَلتْ: ﴿وأنْذِرْ عشِيرتَكَ الأَقْرَبِينَ﴾ [الشعراء: ٢١٤] (١) صَعِدَ النبيُّ ﷺ على ⦗٢٨٧⦘ الصَّفا، فجعل يُنادي: يا بني فِهْرٍ، يا بني عدِيّ - لِبُطونِ قُريشٍ - حتى اجتمعوا. فجعل الرجلُ إذا لم يستْطِعْ أَن يخرجَ أرسل رسولًا، ليَنْظرَ ما هو؟ فجاء أبو لهبٍ وقُريشٌ، فقال: أرأيْتَكُم لو أخبَرْتُكم أن خَيْلًا بالوادي، تُريدُ أن تغير عليكم، أَكُنْتمْ مُصدِّقيَّ؟ (٢) قالوا: نعم، ما جرَّبنا عليكَ إلا صِدقًا، قال: فإِنِّي نذيرٌ لكم بين يديْ عذاب شديدٍ، فقال أبو لهب: تَبًّا لك سائرَ اليومِ، أَلهذا جمَعْتنَا؟ فنزلت ﴿تَبَّتْ يدَا أبي لهبٍ وتبَّ. ما أغنى عنه مالُه وما كَسَبَ﴾ .\nوفي بعض الروايات: «وقد تَبَّ» كذا قرأَ الأعمش (٣) .\nوفي رواية: أنَّ النبيَّ ﷺ خرجَ إلى البَطْحاء، فصَعِدَ الجبَلَ، فنَادى: «يا صَبَاحاهْ، يا صباحاهْ»، فاجتمعت إليه قُريشٌ فقال: «أرأيتُم إِنْ ⦗٢٨٨⦘ حَدَّثْتُكُم: أَنَّ الْعَدُوَّ مُصَبِّحُكمْ، أو مُمَسِّيكُمْ، أَكنتُم تُصَدِّقوني؟» قالوا: نعم، قال: «فإني نذِيرٌ لكم بْين يدَيْ عذابٍ شديدٍ» - وذكر نحوه.\nهذه رواية البخاري، ومسلم.\nوللبخاري أيضًا قال: لما نزل: ﴿وأنْذِرْ عشِيرتَكَ الأْقربين﴾ جعل النبيُّ ﷺ يدعوهم قَبَائِلَ، قَبَائِلَ. وأخرج الترمذي الرواية الثانية.\nوفي رواية للبخاري: لما نزلت: ﴿وأنْذِرْ عشِيرتَكَ الأْقربين. ورهْطَك منهم المُخْلَصيِن﴾ (٤) خرج رسول الله ﷺ حتى صِعد الصَّفا، فهتفَ: يا صَباحَاه، فقالوا: مَنْ هذا؟ فاجتمعوا إليه، فقال: أرأيتم إنْ أخبرتُكم أنَّ خيلًا تخرجُ من سَفْح هذا الجبلِ، أكنتم مُصدِّقيَّ (٥)؟ قالوا: ما جرَّبنا عليك كذبًا ... وذكر الحديث (٦) . ⦗٢٨٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البطحاء): الأرض المستوية.\n(تبًا لك) التب: الهلاك: أي هلاكًا لك، وهو منصوب بفعل مضمر.\n(صباحاه) كلمة يقولها المنهوب والمستغيث، وأصله: من يؤم الصباح، وهو يوم الغارة.\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٣٨٥: \" قوله: عن ابن عباس: لما نزلت ﴿وأنذر عشيرتك الأقربين﴾: هذا مرسل من مراسيل الصحابة، وبذلك جزم الإسماعيلي، لأن أبا هريرة إنما أسلم بالمدينة، وهذه القصة وقعت بمكة، وابن عباس كان حينئذ إما لم يولد، وإما طفلًا، ويؤيد الثاني نداء فاطمة، فإنه يشعر بأنها كانت حينئذ بحيث تخاطب بالأحكام \".\nقال الحافظ: وقد قدمت في \" باب من انتسب إلى آبائه \" في أوائل السيرة النبوية احتمال أن تكون هذه القصة وقعت مرتين، لكن الأصل عدم تكرار النزول، وقد صرح في هذه الرواية بأن ذلك وقع حين نزلت. نعم وقع عند الطبراني من حديث أبي أمامة قال: \" لما نزلت ﴿وأنذر عشيرتك﴾ ⦗٢٨٧⦘ جمع رسول الله ﷺ بني هاشم ونساءه وأهله، فقال: يا بني هاشم اشتروا أنفسكم من النار، واسعوا في فكاك رقابكم، يا عائشة بنت أبي بكر، يا حفصة بنت عمر، يا أم سلمة ... فذكر حديثًا طويلًا، فهذا إن ثبت دل على تعدد القصة، لأن القصة الأولى وقعت بمكة لتصريحه في حديث الباب أنه صعد الصفا، ولم تكن عائشة وحفصة وأم سلمة عنده ومن أزواجه إلا بالمدينة، فيجوز أن تكون متأخرة عن الأولى، فيمكن أن يحضرها أبو هريرة وابن عباس أيضًا، ويحمل قوله: \" لما نزلت، جمع \"، أي بعد ذلك، لأن الجمع وقع على الفور، ولعله كان نزل أولًا ﴿وأنذر عشيرتك الأقربين﴾ جمع قريشًا فعم، ثم خص، كما سيأتي، ثم نزل ثانيًا: \" ورهطك منهم المخلصين \" فخص بذلك بني هاشم ونساءه، والله أعلم.\n(٢) قال الحافظ: أراد بذلك تقريرهم بأنهم يعلمون صدقه إذا أخبر عن الأمر الغائب.\n(٣) قال الحافظ: ليست هذه القراءة فيما نقل الفراء عن الأعمش، فالذي يظهر أنه قرأها حاكيًا لا قارئًا، ويؤيده قوله في هذا السياق: يومئذ، فإنه يشعر بأنه كان لا يستمر على قراءتها كذلك، والمحفوظ أنها قراءة ابن مسعود وحده.\n(٤) قوله: \" ورهطك منهم المخلصين \" هذه الرواية في تفسير سورة تبت من رواية أبي أسامة عن الأعمش بهذا السند، قال الحافظ: وهذه الزيادة: وصلها الطبراني من وجه آخر، عن عمرو بن مرة: أنه كان يقرؤها كذلك. قال القرطبي: لعل هذه الزيادة كانت قرآنًا، فنسخت تلاوتها، ثم استشكل ذلك، بأن المراد: إنذار الكفار، والمخلص صفة المؤمن، والجواب عن ذلك: أنه لا يمتنع عطف الخاص على العام، وقوله: ﴿وأنذر عشيرتك الأقربين﴾ عام فيمن آمن منهم ومن لم يؤمن؛ ثم عطف عليه الرهط المخلصين تنويهًا بهم وتأكيدًا. وقال الحافظ أيضًا: وفي هذه الزيادة تعقب على النووي حيث قال في \" شرح مسلم \": إن البخاري لم يخرجها، أعني \" ورهطك منهم المخلصين \" اعتمادًا على ما في سورة الشعراء، وأغفل كونها موجودة عند البخاري في سورة تبت.\n(٥) \" مصدقي \" بتشديد الياء، أدغمت الياء في الياء، وحذفت النون للإضافة.\n(٦) البخاري ٨ / ٣٨٥ في تفسير سورة الشعراء، باب ﴿وأنذر عشيرتك الأقربين﴾، وفي الجنائز، باب ذكر شرار الموتى، وفي الأنبياء، باب من انتسب إلى آبائه في الإسلام والجاهلية، وفي تفسير سورة سبأ، وفي تفسير سورة تبت، ومسلم رقم (٢٠٨) في الإيمان، باب قوله تعالى ﴿وأنذر عشيرتك الأقربين﴾، والترمذي رقم (٣٣٦٠) في التفسير، باب ومن سورة تبت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١-أخرجه أحمد (١/٢٨١) (٢٥٤٤) قال: حدثنا أبو معاوية. وفي (١/٣٠٧) (٢٨٠٢) قال: حدثنا عبد الله بن نمير. و«البخاري» (٢/١٢٩) وفي ٤/٢٢٤) وفي (٦/١٤٠و٦/٢٢٢) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. في (٦/١٥٣) قال: حدثنا علي بن عبد الله، قال: حدثنا محمد بن خازم. وفي (٦/٢٢١) قال: حدثنا يوسف بن موسى، قال: حدثنا أبو أسامة. وفي (٦/٢٢١) قال: حدثنا محمد بن سلام، قال: أخبرنا أبو معاوية. و«مسلم» (١/١٣٤) قال: حدثنا أبوكريب محمد بن العلاء، قال: حدثنا أبو أسامة. (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كريب قالا: حدثنا أبو معاوية. و«الترمذي» (٣٣٦٣) قال: حدثنا هناد، وأحمد بن منيع قالا، حدثنا أبو معاوية. و«والنسائى» في عمل اليوم واللية» (٩٨٣) قال: أخبرنا أبو كريب محمد بن العلاء، قال: أخبرنا أبو معاوية. وفي الكبرى «تحفة الأشراف» (٥٥٩٤) عن هناد بن السري، عن أبي معاوية (ح) وعن إبراهيم ابن يعقوب، عن عمر بن حفص، عن أبيه.\nأربعتهم - أبو معاوية محمد بن خازم، وعبد الله بن نمير، وحفص بن غياث، وأبو أسامة - عن الأعمش، عن عمرو بن مرة.\n٢- وأخرجه البخاري (٤/٢٢٤) قال: وقال لنا قبيصة. و«النسائي» في عمل اليوم والليلة (٨٩٢٢) قال أخبرنا محمود بن غيلان، قال: حدثنا معاوية وهو ابن هشام القصار. وفي الكبري «تحفة الأشراف» (٥٤٧٦) عن أحمد بن سليمان، عن معاوية بن هشام،. كلاهما- قبيصة، ومعاوية - عن سفيان، عن حبيب بن أبي ثابت.\nكلاهما - عمرو، وحبيب - عن سعيد عن جبير، فذكره.\n(*) الروايات مطولحة ومختصرة.","vol":"2","page":286},{"text":"٧٤٠ - (خ م ت س) أبو هريرة - ﵁ -: قال: قام رسولُ الله ﷺ حين أنزل الله ﷿ ﴿وأنْذِرْ عشِيرتَكَ الأْقربينَ﴾ قال: «يا معْشر قُريشٍ - أو كلمة نحوها - اشْتَرُوا أَنفسكم، لا أُغني عنكم من الله شيئًا (١) . يا بني عبد منافٍ، لا أغني عنكم من الله شيئًا. يا عباسَ بنَ عبْد المطلبِ، لا أغني عنك من الله شيئًا. ويا صفِيَّةُ (٢) عمَّةَ رسُولِ الله، لا أغني عنكِ من ⦗٢٩٠⦘ الله شيئًا. ويا فاطمةُ بنْتَ محمَّدٍ، سَلِيني ما شِئْتِ مِنْ مالي، لا أغني عنْكِ من الله شيئًا» .\nوفي رواية نحوه، ولم يذكر فيه «يا بني عبدٍ منافٍ» وذكر بدله: «بني عبد المطلب» .\nهذه رواية البخاري، ومسلم.\nوللبخاري أيضًا قال: يا بني عبدِ منافٍ، اشْتَرُوا أنْفُسَكُمْ من الله، يا بني عبدِ المطلب، اشتروا أنفسكم من الله، يا أُمَّ الزُّبَيْرِ عَّمةَ رسولِ الله، يا فاطمةُ بنتَ مُحمَّدٍ، اشْتَرِيا أَنفُسَكُما من الله، لا أملك لَكُما من الله شيئًا، سَلاني مِنْ مالي ما شِئْتما.\nولمسلم أيضًا قال: لمَّا نَزلت هذه الآية ﴿وأنْذِرْ عشِيرتَكَ الأْقَربينَ﴾ دعا رسولُ الله ﷺ قريشًا، فاجتمُعوا، فعَمَّ وخَصَّ، فقال: يا بني كعبِ بنِ لُؤيّ، أنِقذُوا أنفُسَكم مِنَ النَّارِ، يا بني مُرَّة بنِ كَعبٍ، أنِقذُوا أنفُسَكم مِنَ النَّارِ، يا بني عبدِ شمسٍ، أنِقذُوا أنفُسَكم مِنَ النَّارِ، يا بني عبد مناف، أنقذوا أنفسكم من النار، يا بني هاشم، أنقذوا أنفسكم من النار، يا بني عبدِ المطلب، أنِقذُوا أنفُسَكم مِنَ النَّارِ، يا فَاطِمَةُ (٣)، أنِقذُي نفُسَكِ مِنَ النَّارِ، ⦗٢٩١⦘ فإنَّي لا أملك لكم من الله شيْئًا، غير أنَّ لكم رَحِمًا، سَأبُلُّها بِبَلالِها (٤) .\nوأخرجه الترمذي قال: لما نزلت ﴿وأنْذِرْ عشِيرتَكَ الأْقربينَ﴾ جَمَع رسولُ الله ﷺ قريشًا، فخصَّ وعمَّ، فقال «يا مَعْشَر قريْشٍ أنْقِذوا أنَفْسَكم مِنَ النَّارِ فإني لا أملك لكم من الله ضَرًّا ولا نفعًا، يا معشر بني عبدٍ منافٍ، أنِقذُوا أنفُسَكم مِنَ النَّارِ، فإني لا أملك لكم من الله ضرًّا ولا نفعًا، يا معشر بني قُصيّ، أنِقذُوا أنفُسَكم مِنَ النَّارِ، فإني لا أملك لكم من الله ضرًّا ولا نفعًا، يا معشرَ بني عبد المطلب، أنِقذُوا أنفُسَكم مِنَ النَّارِ، فإني لا أملك لكم من الله ضرًّا ولا نفعًا، يا فاطمة بنتَ محمد أنِقذي نفْسَكِ مِنَ النَّارِ، فإني لا أملك لك من الله ضرًّا ولا نفعًا، إِنَّ لكِ رَحِمًا، سأبُلُّها ببِلالها» .\nوأخرج النسائي الرواية الأولى من روايات البخاري، ومسلم، والرواية التي أخرجها مسلم وحْدَهُ (٥) . ⦗٢٩٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنقذوا) أنقذت فلانًا: أذا خلصته مما يكون قد وقع فيه أو شارف أن يقع فيه.\n(سأبلها) البلال: ما يبل به، وإنما قالوا في صلة الرحم: بلَّ رحمه؛ لأنهم لما رأوا بعض الأشياء يتصل ويختلط بالنداوة، ويحصل بينهما التجافي والتفرق باليُبس، استعاروا البل لمعنى الوصل، واليبس لمعنى القطيعة، والمعنى: سأصل الرحم بصلتها، وقيل: البلال: جمع بل.\n_________\n(١) قال الحافظ: أي باعتبار تخليصها من العذاب ليكون ذلك كالشراء، كأنهم جعلوا الطاعة ثمن النجاة. وأما قوله تعالى: ﴿إن الله اشترى من المؤمنين أنفسهم﴾ فهناك المؤمن بائع باعتبار تحصيل الثواب، والثمن: الجنة، وفيه إشارة إلى أن النفوس كلها ملك لله تعالى، وأن من أطاعه حق طاعته في امتثال أوامره واجتناب نواهيه، وفي ما عليه من الثمن.\n(٢) يجوز في \" صفية \" الرفع والنصب، وكذا القول في \" يا فاطمة بنت محمد \".\nوقال النووي: والنصب أفصح وأشهر، وأما \" بنت وابن \" فمنصوب لا غير، وهذا - وإن كان ظاهرًا معروفًا - فلا بأس بالتنبيه عليه لمن لا يحفظه، وأفردهم ﷺ لشدة قرابتهم.\n(٣) قال النووي: هكذا وقع في بعض الأصول \" يا فاطمة \" وفي بعضها أو أكثرها: \" يا فاطم \" بحذف الهاء، على الترخيم، وعلى هذا يجوز: ضم الميم وفتحها كما عرف في نظائره.\n(٤) قوله: \" ببلالها \" قال النووي: ضبطناه بفتح الباء الثانية وكسرها، وهما وجهان مشهوران ذكرهما جماعات من العلماء، والبلال: الماء، ومعنى الحديث: سأصلها، شبهت قطيعة الرحم بالحرارة، ووصلها بإطفاء الحرارة ببرودة الماء، ومنه \" بلوا أرحامكم \" أي: صلوها.\n(٥) البخاري ٨ / ٣٨٦ في تفسير سورة الشعراء، باب ﴿وأنذر عشيرتك الأقربين﴾، وفي الوصايا، باب هل يدخل النساء والأولاد في الأقارب، وفي الأنبياء، باب من انتسب إلى آبائه في الإسلام والجاهلية، ومسلم رقم (٢٠٦) في الإيمان، باب قوله تعالى: ﴿وأنذر عشيرتك الأقربين﴾، والترمذي رقم (٣١٨٤) في التفسير، باب ومن سورة الشعراء، والنسائي ٦ / ٢٤٨ في الوصايا، باب إذا أوصى لعشيرته الأقربين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجة الدارمي (٢٧٣٥) قال: حدثنا الحكم بن نافع، عن شعيب. و«البخاري» (٤/٧و٦/١٤٠) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. و«مسلم» (١/١٣٣) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. و«النسائي» (٦/٣٤٩) قال: أخبرنا سليمان بن داود، عن ابن وهب. قال: أخبرني يونس. (ح) وأخبرنا محمد بن خالد. قال: حدثنا بشر بن شعيب، عن أبيه.\nكلاهما -شعيب، ويونس - عن ابن شهاب الزهري. قال: أخبرني سعيد بن المسيب وأبو سلمة بن عبد الرحمن، فذكره.\n- ورواه أيضا موسى بن طلحة عن أبي هريرة، أخرجه أحمد (٢/، ٣٣٣ ٢/، ٣٦٠ ٢/٥١٩) والبخاري في الأدب المفرد (٤٨) و«مسلم» (١/١٣٣) و«الترمذي» (٣١٨٥)، و«النسائي» (٦/٢٤٨) .\n- ورواه أيصا عن أبي هريرة الأعرج، أخرجه أحمد (٢/٣٥٠) وفي (٢/٤٤٨) و«البخاري» (٤/٢٢٤) و«مسلم» (١٣٣١) .","vol":"2","page":289},{"text":"٧٤١ - (م ت س) عائشة - ﵂ -: قالت: لما نزلت: ﴿وأنْذِرْ عشِيرتَكَ الأْقربينَ﴾ قامَ رسولُ الله ﷺ على الصَّفا، فقال: «يا فاطمةُ بنتَ محمد، يا صفيةُ بنَت عبد المطلب، يا بني عبد المطلب، لا أملك لكم من الله شيئًا، سَلُوني مِنْ مالي ما شئُتْم» .أخرجه مسلم، والترمذي، والنسائي (١) .\n_________\n(١) مسلم رقم (٢٠٥) في الإيمان، باب قوله تعالى: ﴿وأنذر عشيرتك الأقربين﴾، والترمذي رقم (٣١٨٣) في التفسير، باب ومن سورة الشعراء، والنسائي ٦ / ٢٥٠ في الوصايا، باب إذا أوصى لعشيرته الأقربين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه أحمد (٦/ ١٣٦و١٨٧) . قال:حدثنا وكيع. و«مسلم» (١/١٣٣) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا وكيع ويونس بن بكير. و«الترمذي» (٢٣١٠)، (٣١٨٤) قال: حدثنا أبو الأشعث أحمد بن المقدام العجلي قال: حدثنا محمد بن عبد الرحمن الطفاوي. و«النسائي» (٦/٢٥٠) قال: أخبرنا إسحاق بن إبراهيم. قال:أنبأنا أبو معاوية.\nأربعتهم - وكيع، ويونس بن بكير، ومحمد بن عبد الرحمن، وأبو معاوية الضرير - قالوا: حدثنا هشام ابن عروة،عن أبيه، فذكره.","vol":"2","page":292},{"text":"٧٤٢ - (ت) أبو موسى الأشعري - ﵁ -: قال: لما نزلت: ﴿وأنْذِرْ عشِيرتَكَ الأقْربينَ﴾ وضعَ رسولُ الله ﷺ أصبعيهِ في أُذنَيْهِ، فرفع صوتهُ، فقال: «يا بني عبد منافٍ، يا صَباحاهُ» . ⦗٢٩٣⦘\nأخرجه الترمذي، وقال: وقد رُوي مرسلًا، ولم يُذْكَر الأشعريُّ، قال: وهو أصحُّ (١) .\n_________\n(١) رقم (٣١٨٥) في التفسير، باب ومن سورة الشعراء، وقال: هذا حديث غريب من هذا الوجه من حديث أبي موسى، وقد رواه بعضهم عن عوف عن قسامة بن زهير عن النبي ﷺ مرسلًا وهو أصح، ولم يذكر فيه عن أبي موسى. وقد ذاكرت فيه محمد بن إسماعيل (يعني البخاري) فلم يعرفه من حديث أبي موسى. ورواه ابن جرير مرسلًا وموصولًا. ورواه السيوطي في \" الدر المنثور \" ٥ / ٥٩ وزاد نسبته لعبد بن حميد، وابن مردويه عن أبي موسى الأشعري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١٨٦) قال: حدثنا عبد الله بن أبي زياد. قال: حدثنا أبو زيد، عن عوف، عن قسامة بن زهير، فذكره..\n(*) قال أبو عيسى الترمذي: هذا حدث غريب من هذا الوجه، من حديث أبي موسى. وقد رواه بعضهم عن عوف، عن قسامة بن زهير، عن النبيصلى الله عليه وسلم مرسلا. ولم يذكروا فيه عن أبي موسى وهو أصح. ذاكرت به محمد بن إسماعيل البخاري فلم يعرفه من حديث أبي موسى.","vol":"2","page":292},{"text":"٧٤٣ - (م) قبيصة بن مخارق وزهير بن عمرو - ﵄ -: قالا: لما نزلت ﴿وأنْذِرْ عشِيرتَكَ الأْقربينَ﴾ انطلقَ نبِيُّ اللهِ ﷺ إلى رَضْمَةِ جَبلٍ، فعَلا أعْلاها حَجَرًا، ثم نادى: «يا بني عبدٍ منافٍ إِني نَذِيرٌ لكم، إِنما مَثَلي ومَثَلُكُم كمَثَلِ رَجُلٍ رأَى العَدُوَّ، فانْطَلَق يَرْبَأُ أَهْلَهُ، فخشِيَ أَن يسبقوهُ، فجعل يَهْتِفُ: «يا صاحباهُ» .أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَضمة) الرَّضمة: واحدة الرضم: وهي الحجارة والصخور بعضها على بعض.\n(يربأ) الربيئة: الذين يحرسُ القوم، ويتطلع لهم، خوفًا [من] أن يكبسهم العدو.\n_________\n(١) رقم (٢٠٧) في الإيمان، باب قوله تعالى: ﴿وأنذر عشيرتك الأقربين﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٧٦) قال: حدثنا محمد بن أبي عدي، عن سليمان، يعني التيمي، عن أبي عثمان، يعني النهدي، فذكره.\nقال أحمد: قال ابن أبي عدي في هذا الحديث -عن قبيصة بن مخارق، أو وهب بن عمرو- وهو خطأ، إنما هو -زهير بن عمرو- فلما أخطأت تركت -وهب بن عمرو-.","vol":"2","page":293},{"text":"٧٤٤ - (د) ابن عباس - ﵄ -: في قوله تعالى ﴿وَالشُّعَراءُ ⦗٢٩٤⦘ يَتَّبِعُهُمُ الْغَاوُونَ﴾ [الشعراء: ٢٢٤] قال: اسْتَثْنَى الله منهم ﴿الذين آمنوا وعملوا الصالحات وذكروا الله كثيرًا﴾ [الشعراء: ٢٢٧] . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغاوون) جمع غاو: وهو ضد الراشد.\n_________\n(١) رقم (٥٠١٦) في الأدب، باب ما جاء في الشعر، وفي سنده الحسين بن واقد، وهو ثقة له أوهام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الأدب (٩٥: ٨) عن أحمد بن محمد بن ثابت المروزي، عن علي بن حسين بن واقد عن أبيه. تحفة الأشراف (٥/١٧٨) .","vol":"2","page":293},{"text":"<span data-type=\"title\" id=toc-195>سورة النمل</span>\n٧٤٥ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «تَخْرُجُ الدَّابَّةُ ومَعها خاتَمُ سُلَيْمان، وعَصَا موسى، فتجْلُو وجْهَ المُؤمِنِ، وتَخْطِمُ أنفَ الكافِرِ بالخاتم، حَتَّى إِنَّ أَهْلَ الْخُوَانِ (١) لَيجْتَمِعُونَ، فيقول هذا: يا مؤمن، ويقول هذا: يا كافر، ويقول هذا: يا كافر، ويقول هذا: يا مؤمن» . أخرجه الترمذي (٢) . ⦗٢٩٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدابة): هي التي تخرج من الأرض، وهي من أشراط الساعة، وقد مرَّ ذكرها في سورة الأنعام.\n(وتخطم) يريد: أنها تَسِمُ أنفه بسِمَة يعرف بها، والخطام: سمة في عرض الوجه إلى الخد، يقال: جمل مخطومُ [خطامٍ، ومخطوم] خطامين، بالإضافة، وربما وُسِمَ بخطام، وربما وسم بخطامين.\n_________\n(١) \" الخوان \" بضم الخاء وكسرها: ما يؤكل عليه.\n(٢) رقم (٣١٨٦) في التفسير، باب ومن سورة النمل، ولفظه: ها ها يا مؤمن، ويقال: ها ها يا كافر، ويقول هذا: يا مؤمن، ويقول هذا: يا كافر. وأخرجه الطبري ٢٠ / ١٥، وفي سنده علي بن زيد بن جدعان، وهو ضعيف، ومع ذلك فقد حسنه الترمذي وقال: وقد روي هذا الحديث عن أبي هريرة عن النبي ﷺ من غير هذا الوجه في دابة الأرض، وفي الباب عن أبي أمامة، وحذيفة بن أسيد، وأخرجه أيضًا أحمد وابن ماجة وأبو داود الطيالسي، وأورده السيوطي في \" الدر المنثور \" ٥ / ١١٦ وزاد نسبته لعبد بن حميد، وابن المنذر، وابن أبي حاتم، وابن مردويه، والبيهقي في \" البعث \" عن أبي هريرة ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/٢٩٥) قال: حدثنا يزيد. (ح) وعفان. وفي (٢/٤٩١) قال: حدثنا بهز. وابن ماجة (٤٠٦٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يونس بن محمد. والترمذي (٣١٨٧) قال: حدثنا عبد بن حميد. قال: حدثنا روح بن عبادة.\nخمستهم -يزيد بن هارون، وعفان، وبهز بن أسد، ويونس بن محمد، وروح بن عبادة - عن حماد بن سلمة، عن علي بن زيد، عن أوس بن خالد، فذكره.\nقال أبوالحسن القطان -راوي السنن عن ابن ماجة - عقب هذا الحديث: حدثناه إبراهيم بن يحيى قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد بن سلمة فذكر نحوه، وقال فيه مرة: فيقول هذا: يا مؤمن، وهذا يا كافر.","vol":"2","page":294},{"text":"<span data-type=\"title\" id=toc-196>سورة القصص</span>\n٧٤٦ - (خ) سعيد بن جبير -﵀ -: قال: سألني يهوديّ من أهلِ الحيَرَةِ (١)، أيَّ الأَجَلَيْنِ قضَى موسى ﵇؟ قلتُ: لا أَدري، حتى أقدَم على حَبْرِ العرب (٢) فأسأَلَه، فقدِمتُ، فسألتُ ابن عباس؟ فقال: قضَى أكثرَهما وأطيبهما، إنَّ رسولَ الله ﷺ إذا قال فَعلَ (٣) . ⦗٢٩٦⦘ أخرجه البخاري (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَبْر) الحَبْرُ: العالمُ.\n_________\n(١) بلد معروف بالعراق.\n(٢) المراد به العالم الماهر.\n(٣) قال الحافظ في \" الفتح \": قوله: إن رسول الله ﷺ إذا قال فعل: المراد برسول الله ﷺ من اتصف بذلك، ولم يرد شخصًا بعينه، وفي رواية حكيم بن جبير: إن النبي إذا وعد لم يخلف، زاد الإسماعيلي من الطريق التي أخرجها البخاري، قال سعيد: فلقيني اليهودي فأعلمته بذلك، فقال: صاحبك والله عالم. والغرض من ذكر هذا الحديث بيان توكيد الوفاء بالوعد، لأن موسى ﷺ لم يجزم بوفاء العشر، ومع ذلك فوفاها، فكيف لو جزم. قال ابن الجوزي: لما رأى موسى ﵇ طمع شعيب ﵇ متعلقًا بالزيادة لم يقتض كريم أخلاقه أن يخيب ظنه فيه.\n(٤) ٥ / ٢١٣، ٢١٤ في الشهادات، باب من أمر بإنجاز الوعد، من رواية سالم الأفطس عن سعيد بن جبير. قال الحافظ في \" الفتح \": سالم الأفطس، هو ابن عجلان الجزري شامي ثقة، ليس له في البخاري سوى هذا الحديث وآخر في الطب، وكذا الراوي عنه مروان بن شجاع، وقد تابع سالمًا على روايته لهذا الحديث حكيم بن جبير، وتابع سعيدًا عكرمة عن ابن عباس، ورواه أيضًا أبو ذر وأبو هريرة وعتبة بن النذر (بضم النون وتشديد الذال المعجمة المفتوحة بعدها راء) وجابر وأبو سعيد، رفعوه كلهم، وجميعها عند ابن مردويه في التفسير، وحديث عتبة وأبي ذر عند البزار أيضًا، وحديث جابر عند الطبراني في الأوسط، ورواية عكرمة في مسند الحميدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في الشهادات (٢٩: ٤) عن محمد بن عبد الرحيم عن سعيد بن سليمان عن مروان ابن شجاع. تحفة الأشراف (٤/٤١٥) .","vol":"2","page":295},{"text":"٧٤٧ - (م ت) أبو هريرة - ﵁ -: ﴿إنَّك لا تَهْدي مَنْ أَحبَبْتَ﴾ [القصص: ٥٦] نزلتْ في رسولِ الله ﷺ، حيثُ يُرَاوِدُ عَمَّهُ أبا طالبٍ على الإسلام. أخرجه مسلم، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُرَاوِدُ) المراودة: المراجعة في طلب الحاجة والغرض.\n_________\n(١) مسلم رقم (٢٥) في الإيمان، باب الدليل على صحة إسلام من حضر الموت، والترمذي رقم (٣١٨٧) في التفسير، باب ومن سورة القصص، ورواه البخاري مطولًا من حديث ابن المسيب عن أبيه في قصة موت أبي طالب في باب قوله: ﴿إنك لا تهدي من أحببت﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٤) قال: حدثنا يحيى. وفي (٢/٤٤١) قال: حدثنا محمد بن عبيد. ومسلم (١/٤١) قال: حدثنا محمد بن عباد، وابن أبي عمر، قالا: حدثنا مروان. (ح) وحدثنا محمد بن حاتم بن ميمون. قال: حدثنا يحيى بن سعيد، والترمذي (٣١٨٨) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nثلاثتهم -يحيى بن سعيد، ومحمد بن عبيد، ومروان بن معاوية- عن يزيد بن كيسان، عن أبي حازم الأشجعي، فذكره.","vol":"2","page":296},{"text":"٧٤٨ - (خ) ابن عباس - ﵄ -: في قوله تعالى: ﴿لرَادُّكَ إلى معَادٍ﴾ [القصص: ٨٥] قال: إلى مكة. أخرجه البخاري (١) . ⦗٢٩٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لرادُّكَ إلى معاد) أي: لراجعك إلى مكة، كذا جاء في التفسير.\n_________\n(١) ٨ / ٣٩٢ في تفسير سورة القصص، باب ﴿إن الذي فرض عليك القرآن لرادك إلى معاد﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في التفسير (٢٨: ٢)، عن محمد بن مقاتل، والنسائي فيه التفسير في الكبرى عن أبي داود الحراني كلاهما عن يعلى بن عبيد. تحفة الأشراف (٥/١٣٥) .","vol":"2","page":296},{"text":"<span data-type=\"title\" id=toc-197>سورة العنكبوت</span>\n٧٤٩ - (ت) أم هانئ - رضي الله تعالى عنها -: قالت: سُئِلَ رسولُ الله ﷺ عن المنكر الذي كانوا يأتونه في ناديهم؟ فقال: كانوا يَحْبِقونَ فيه، والخذْفُ والسُّخْرِيُّ بِمنْ مَرَّ بهم في أَهل الأرض. هذه روايةٌ.\nوفي رواية الترمذي عن النبي ﷺ في قوله تعالى: ﴿وتأتونَ في نادِيكم المنْكَرَ﴾ [العنكبوت: ٢٩] قال: كانوا يَخْذِفون أَهل الأرض، ويسْخَرونَ منهم (١) . ⦗٢٩٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَحْبِقُونَ) الحَبْقُ: الضرط.\n(الخذف) رَمي الحصاة من طرف الإصبعين.\n_________\n(١) الرواية الأولى لم أجدها بهذا اللفظ، والرواية الثانية هي رواية الترمذي رقم (٣١٨٩) في التفسير، باب ومن سورة العنكبوت، وقال: حديث حسن، إنما نعرفه من حديث حاتم بن أبي صغيرة عن سماك. ورواه أحمد في \" المسند \" ٦ / ٣٤١ و٤٢٤، وابن جرير الطبري ٢٠ / ٤٩٣، والحاكم ٢ / ٤٠٩ وصححه ووافقه الذهبي، وأورده السيوطي في \" الدر المنثور \" ٥ / ١٤٤ وزاد نسبته للفريابي، وعبد بن حميد، وابن أبي حاتم، وابن أبي الدنيا في كتاب \" الصمت \"، وابن المنذر، والشاشي في \" مسنده \" والطبراني، وابن مردويه، والبيهقي في \" شعب الإيمان \"، وابن عساكر عن أم هانئ ﵂. قال ابن كثير: قوله: ﴿وتأتون في ناديكم المنكر﴾ أي: يفعلون (يعني قوم لوط) ما لا يليق من الأقوال والأفعال في مجالسهم التي يجتمعون فيها، لا ينكر بعضهم على بعض شيئًا من ذلك، فمن قائل: كانوا يأتون بعضهم بعضًا في الملأ قاله مجاهد، ومن قائل: كانوا يتضارطون ويتضاحكون، قالته عائشة، ﵂ والقاسم، ومن قائل: كانوا يناطحون بين الكباش، ويناقرون بين الديوك، وكل ذلك ⦗٢٩٨⦘ كان يصدر عنهم، وكانوا شرًا من ذلك. وقال ابن جرير الطبري: وأولى الأقوال في ذلك بالصواب قول من قال: معناه: وتخذفون في مجالسكم المارة بكم، وتسخرون منهم، لما ذكر من الرواية بذلك عن رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٤١) قال: حدثنا حماد بن أسامة، (ح) وروح. وفي (٦/٤٢٤) قال: حدثنا أبو أسامة. والترمذي (٣١٩٠) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو أسامة، وعبد الله بن بكر السهمي (ح) وحدثنا أحمد بن عبدة الضبي، قال: حدثنا سليم بن أخضر.\nأربعتهم -حماد بن أسامة أبو أسامة، وروح، وعبد الله بن بكر، وسليم بن أخضر- عن حاتم بن أبي صغيرة، عن سماك بن حرب، عن أبي صالح مولى أم هانيء، فذكره.","vol":"2","page":297},{"text":"٧٥٠ - (ابن عباس - ﵄ -): في قوله: ﴿وَلَذِكْرُ اللَّهِ أكْبَرُ﴾ [العنكبوت:٤٥] قال: ذِكْرُ الْعَبْدِ اللهَ بلسانِه كَبِيرٌ، وذِكره له وخوفه منه، إذا أشْفَى على ذَنْبٍ، فتركَهُ من خَوْفِه: أكَبرُ من ذِكره بلسانه، من غَيْرِ نزْعٍ عن الذَّنبِ. أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه. ولم أر من ذكره بهذا اللفظ عن ابن عباس من المفسرين وغيرهم، قال ابن جرير الطبري: اختلف أهل التأويل في قوله تعالى: ﴿ولذكر الله أكبر﴾ فقال بعضهم: معناه: ولذكر الله إياكم أفضل من ذكركم إياه، وقال آخرون: بل معنى ذلك: ولذكركم الله أفضل من كل شيء، وقال آخرون: محتمل للوجهين جميعًا. وقال آخرون: بل معنى ذلك: وللصلاة التي أتيت أنت بها، وذكرك الله فيها أكبر مما نهتك الصلاة من الفحشاء والمنكر، ثم قال: وأشبه هذه الأقوال بما دل عليه ظاهر التنزيل: قول من قال: ولذكر الله إياكم أفضل من ذكركم إياه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الأثر رواه عبد الرزاق في تفسيره (٢/٨٢/٢٢٥٦) عن الثوري، عن عطاء بن السائب، عن عبد الله بن ربيعة، عن ابن عباس، قال: سألني عن هذه الآية: ﴿ولذكر الله أكبر﴾ قال: قلت: التكبير والتسبيح، فقال ابن عباس: ذكر الله إياكم أكبر من ذكركم إياه، ورواه أيضا سفيان الثوري في تفسيره، (ص،٢٣٥ رقم ٧٥٨) وأخرجه الحاكم في «المستدرك» (٢/٤٠٩) وذكره السيوطي في «الدر المنثور» (٥/١٤٦) .","vol":"2","page":298},{"text":"<span data-type=\"title\" id=toc-198>سورة الروم</span>\n٧٥١ - (ت) أبو سعيد الخدري - ﵁ -: قال: لما كان يومُ بدْرٍ ظَهَرَتِ الرُّومُ على فارس، فأعجَبَ ذلك المؤمنين، فنزلت: ﴿الم. غُلِبَتِ ⦗٢٩٩⦘ الرُّوم. في أدْنَى الأرض وهُمْ من بعْدِ غَلَبِهم سيَغْلِبون. في بِضْعِ سنينَ للَّه الأمرُ من قبلُ ومن بعدُ ويومئذٍ يَفْرَحُ المؤمنون﴾ [الروم: ١- ٤] قال: ففرح المؤمنون بظهور الروِم على فارس. أخرجه الترمذي.\nوقال: هكذا قال نصرُ بنُ عليٍّ: ﴿غَلَبَتْ﴾ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِضْع) البضعُ: ما بين الثلاث إلى التسع من العدد.\n_________\n(١) رقم (٣١٩٠) في التفسير، باب ومن سورة الروم، وقال: هذا حديث حسن غريب من هذا الوجه. أقول: وفي سنده عطية بن سعد العوفي، وهو صدوق يخطئ كثيرًا، ونصر بن علي: هو الجهضمي شيخ الترمذي، وهو ثقة. وقد قرأ \" غلبت \" بفتح الغين واللام، وقراءة حفص عن عاصم \" غلبت \" بضم الغين وكسر اللام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (، ٢٩٣٥ ٣١٩٢) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا المعتمر بن سليمان عن أبيه عن سليمان الأعمش عن عطية فذكره.","vol":"2","page":298},{"text":"٧٥٢ - (ت) نيار بن مُكرِم الأسلمي - ﵁ - (١): قال: لما نزلت ﴿الم. غُلِبَتِ الرُّومُ. في أدْنَى الأرض وهُمْ من بعْدِ غَلَبِهم سيَغْلِبون. في بِضْعِ سنينَ﴾ فكانت فارس يوم نزلت هذه الآيةُ قاهِرينَ للرومِ، وكان المسلمون يُحِبُّون ظُهُورَ الروم عليهم، لأنهم وإِيَّاهم أَهلُ كِتابٍ، وفي ذلك (٢) قولُ اللهِ: ﴿ويومئذ يَفْرَحُ المؤمنون بنصر اللَّه ينصُر من يشاء وهو العزيز الحكيم﴾ [الروم: ٤ -٥] وكانت قريشٌ تُحِبُّ ظهورَ فارسَ، لأنهم ⦗٣٠٠⦘ وإيَّاهم ليسُوا بأهلِ كتابٍ، ولا إيمانٍ ببعْثٍ، فلما أنزلَ الله هذه الآية، خرج أبو بكرٍ الصِّدِّيق يصيحُ في نواحي مكة: ﴿الم. غُلِبَتِ الرُّوم. في أدْنَى الأرض وهُمْ من بعْدِ غَلَبِهم سيَغْلِبون. في بِضْعِ سنينَ﴾ قال ناسٌ من قُريشٍ لأَبي بكرٍ: فذلك بيننا وبينك، زعَمَ صاحبُكَ أنَّ الروم سَتَغْلِبُ فارسَ في بضعِ سنين، أفلا نُراهنُكَ على ذلك؟ قال: بلى، - وذلك قبل تحريم الرِّهان - فارْتهنْ أبو بكرٍ والمشركون، وتواَضعُوا الرِّهانَ، وقالوا لأبي بكرٍ، كم تجعلُ البِضْعَ: ثلاثَ سنين إلى تسعِ سنين، فسَمِّ بيننا وبينك وسطًا ننتهي إليه، قال: فسمَّوا بينهم سِتَّ سنين، قال: فمضَتِ السِّتُّ سنينَ قبلَ أن يظهروا، فأخذَ الْمُشركونَ رَهْن أبي بكرٍ، فلما دخلتِ السَّنَةُ السابعُة، ظهرتِ الرومُ على فارسَ، فعابَ المسلمونَ على أبي بكرٍ تسْمِيَةَ سِتّ سِنين، قال: لأنَّ الله قال: ﴿في بضْعِ سِنينَ﴾ قال: وأسلم عند ذلك ناسٌ كثير. أخرجه الترمذي (٣) .\n_________\n(١) \" نيار بن مكرم \" بكسر النون وتخفيف الياء، و\" مكرم \" بضم الميم وسكون الكاف وكسر الراء: له صحبة عاش إلى أول خلافة معاوية وقد أنكر ابن سعد أن يكون سمع من النبي ﷺ: فذكره في الطبقة الأولى من أهل المدينة، وقال: سمع من أبي بكر، وكان ثقة قليل الحديث، وذكره ابن حبان في الصحابة وفي ثقات التابعين أيضًا، وهذه عادته فيمن اختلف في صحبته.\n(٢) في بعض النسخ: وذلك.\n(٣) رقم (٣١٩٢) في التفسير، باب ومن سورة الروم، وقال: هذا حديث حسن صحيح غريب لا نعرفه إلا من حديث عبد الرحمن بن أبي الزناد. أقول: وعبد الرحمن بن أبي الزناد صدوق، تغير حفظه لما قدم بغداد وكان فقيهًا.\nقال ابن كثير: وقد روي نحو هذا مرسلًا عن جماعة من التابعين، مثل عكرمة، والشعبي، ومجاهد، وقتادة، والسدي، والزهري، وغيرهم. أقول: وهو حديث حسن بشواهده.\nوقد ذكره السيوطي في \" الدر المنثور \" ٥ / ١٥١ وزاد نسبته للدارقطني في \" الأفراد \"، والطبراني، وابن مردويه، وأبي نعيم في \" الحلية \"، والبيهقي في \" شعب الإيمان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١٩٤) قال: حدثنا محمد بن إسماعيل، قال: حدثنا إسماعيل بن أبي أويس قال: حدثني ابن أبي الزناد عن أبي الزناد عن عروة بن الزبير فذكره.","vol":"2","page":299},{"text":"٧٥٣ - (ت) ابن عباس - ﵄ -: في قوله تعالى ﴿الم. ⦗٣٠١⦘ غُلِبَتِ الرُّوم. في أدْنَى الأرض﴾ قال: غُلِبتْ وغَلَبت، قال: كان المشركون يُحبُّون أن يظهرَ أهلُ فارسَ على الرومِ لأنهم وإيَّاهم أهل الأوثانِ، وكان المسلمون يحبون أن يظهرَ الرومُ على فارس لأنهم أهلُ كتابٍ، فذكروهُ لأبي بكرٍ، فذكرهُ أبو بكرٍ لرسولِ الله ﷺ، فقال: أَما إنهُمْ سَيَغْلِبُونَ، فذكره أبو بكرٍ لهم، فقالوا: اجعلْ بيننا وبينك أجلًا، فإن ظهرْنا كان لنا كذا وكذا، وإن ظهرتُم كان لكم كذا وكذا، فجعل أَجلَ خمسِ سنينَ، فلم يظهروا، فذكر ذلك للنبي ﷺ، فقال: أَلا جَعَلْتهُ إلى دون العشْرِ؟ - قال سعيد بن جبير: والبِضْعُ، ما دونَ العشْرِ - قال: ثم ظهرتِ الرومُ بعدُ فذلك قوله: ﴿الم. غُلِبَتِ الرُّوم - إلى قوله - ويومئذ يَفْرَحُ المؤمنون. بنصر الله﴾ قال سفيان: سمعتُ أنَّهُمْ ظهروا عليهم يومَ بدْرٍ.\nوفي رواية: أَنَّ رسولَ اللهِ ﷺ قال لأبي بكرٍ في مُنَاحَبَةٍ ﴿الم. غُلِبَتِ الرُّوم﴾: أَلاَّ أَخْفَضْتَ (١) يا أبا بكرٍ؟ فإِنَّ البِضعَ، ما بين ثلاث إلى تسْعٍ. أخرجه الترمذي (٢) . ⦗٣٠٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأوثان) الأصنام.\n(مُنَاحَبة) المناحبة: المراهنة.\n_________\n(١) وفي رواية: ألا احتطت.\n(٢) رقم (٣١٩١) في التفسير، باب ومن سورة الروم، وقال عن الرواية الأولى: هذا حديث حسن صحيح غريب، إنما نعرفه من حديث سفيان الثوري عن حبيب بن أبي عمرة.\nأقول: وإسناده صحيح، وقد رواه أحمد، وابن جرير وغيرهما، والحاكم وصححه، ووافقه الذهبي، وأورده السيوطي في \" الدر المنثور \" ٥ / ١٥٠ وزاد نسبته للنسائي، وابن المنذر، وابن أبي حاتم، والطبراني في \" الكبير \"، وابن مردويه، والبيهقي في \" الدلائل \"، والضياء.\nوالرواية الثانية: قال عنها الترمذي: هذا حديث غريب حسن من هذا الوجه من حديث الزهري عن عبد الله بن عباس، أقول: وفي سندها عبد الله بن عبد الرحمن الجمحي أبو سعيد ⦗٣٠٢⦘ المدني، قال الحافظ ابن حجر في \" تهذيب التهذيب \" قال عثمان الدارمي: قلت لابن معين: كيف هو؟ فقال: لا أعرفه، قلت (ابن حجر) وذكره ابن حبان في الثقات، وقال ابن عدي: مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧٦) (٢٤٩٥)، (١/٣٠٤) (٢٧٧٠) قال: حدثنا معاوية بن عمرو. والبخاري في «خلق أفعال العباد» صفحة (١٦) قال: حدثنا عبد الله بن محمد، قال: حدثنا معاوية، (ح) وحدثنا ابن المثنى، قال: حدثنا محمد أبو سعيد التغلبي، والترمذي (٣١٩٣) . والنسائي في الكبرى (تحفة الأشراف) (٥٤٨٩) . كلاهما -الترمذي، والنسائي- عن الحسين بن حريث، قال: حدثنا معاوية بن عمرو.\nكلاهما -معاوية بن عمرو، وأبو سعيد التغلبي محمد بن أسعد- قالا: حدثنا أبو إسحاق الفزاري، عن سفيان الثوري، عن حبيب بن أبي عمرة، عن سعيد بن جُبير، فذكره.","vol":"2","page":300},{"text":"<span data-type=\"title\" id=toc-199>سورة لقمان</span>\n٧٥٤ - (خ) ابن عمر - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَفاتِيحُ الغيب خمسٌ، ثم قرأَ ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ إلى آخر الآية» [لقمان: ٣٤] أخرجه البخاري.\nوفي أُخرى له: «مفاتيحُ الْغَيْبِ خمسٌ لا يعْلَمُها إلاَّ الله: لا يعلمُ أحدٌ ما يكونُ في غدٍ إِلاَ اللهُ، ولا يعلمُ أَحدٌ ما يكون في الأرحام، ولا تعلم نفسٌ ماذا تَكْسِبُ غدًا؟ ولا تدري نفسٌ بأي أَرضٍ تموتُ؟ وما يدْري أحدٌ متى يَجيء المطرُ؟» .\nوفي رواية أُخرى: مفاتيحُ الْغَيْبِ خمسٌ لا يعْلَمُها إلا الله: لا يعلمُ ما تَغِيضُ الأَرحامُ إلا اللهُ، ولا يعْلَمُ ما في غَدٍ إلا الله، ولا يعلم مَتَى يأتي المطَرُ أَحدٌ إلا الله، ولا تدري نفسٌ بأيِّ أَرضٍ تَموت إلا الله، ولا يعلم متى ⦗٣٠٣⦘ تقومُ الساعة إلا اللهُ (١) .\n_________\n(١) ٨ / ٣٩٥، ٣٩٦ في تفسير سورة لقمان، باب قوله: ﴿إن الله عنده علم الساعة﴾، وفي الاستسقاء، باب لا يدري متى يجيء المطر إلا الله، وفي تفسير سورة الأنعام، باب ﴿وعنده مفاتح الغيب﴾، وفي تفسير سورة الرعد، باب ﴿الله يعلم ما تحمل كل أنثى﴾، وفي التوحيد، باب قول الله تعالى: ﴿عالم الغيب فلا يظهر على غيبه أحدًا﴾ . قال ابن كثير: هذه مفاتيح الغيب التي استأثر الله تعالى بعلمها، فلا يعلمها أحد إلا بعد إعلامه تعالى بها؛ فعلم وقت الساعة لا يعلمه نبي مرسل، ولا ملك مقرب، ﴿لا يجليها لوقتها إلا هو﴾، وكذلك إنزال الغيث لا يعلمه إلا الله، ولكن إذا أمر به علمته الملائكة الموكلون بذلك ومن شاء الله من خلقه، وكذلك لا يعلم ما في الأرحام مما يريد أن يخلقه الله تعالى سواه، ولكن إذا أمر بكونه ذكرًا أو أنثى، أو شقيًا أو سعيدًا علم الملائكة الموكلون ومن شاء الله من خلقه، وكذلك لا تدري نفس ماذا تكسب غدًا في دنياها وأخراها، ﴿وما تدري نفس بأي أرض تموت﴾ في بلدها أو غيره من أي بلاد الله كان، لا علم لأحد بذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٢٤) (٤٧٦٦)، (٢/٥٨) (٥٢٢٦) قال: حدثنا وكيع. وفي (٢/٥٢) (٥١٣٣) قال: حدثنا عبد الرحمن بن مهدي، وعبد بن حميد (٧٩١) قال: أخبرنا محمد بن عبد الله الزبيري أبو أحمد، والبخاري (٢/٤١) قال: حدثنا محمد بن يوسف، أربعتهم -وكيع، وعبد الرحمن، وأبو أحمد، وابن يوسف- عن سفيان.\n٢- وأخرجه البخاري (٦/٩٩)، قال: حدثني إبراهيم بن المنذر، قال: حدثنا معن، قال: حدثني مالك.\n٣- وأخرجه البخاري (٩/١٤٢) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال.\n٤- وأخرجه النسائي في الكبرى «تحفة الأشراف» (٧١٤٦) عن علي بن حُجر، عن إسماعيل بن جعفر.\nأربعتهم -سفيان، ومالك، وسليمان، وإسماعيل- عن عبد الله بن دينار، فذكره.","vol":"2","page":302},{"text":"<span data-type=\"title\" id=toc-200>سورة السجدة</span>\n٧٥٥ - (ت د) أنس بن مالك - ﵁ -: في قوله تعالى: ﴿تَتَجافى جُنُوبُهُم عن المضاجع﴾ [السجدة: ١٦] نزلت في انتظار الصلاة التي تُدْعى الْعَتَمَة. هذه رواية الترمذي (١) .\nوفي رواية أَبي داود قال: كانوا يَتَنَفَّلُونَ ما بيْنَ المغرب والعِشاء، ويُصَلُّونَ وكان الحسن يقول: «قيامُ الليل (٢)» .\n_________\n(١) رقم (٣١٩٤) في التفسير، باب ومن سورة السجدة، وقال: هذا حديث حسن صحيح لا نعرفه إلا من هذا الوجه.\nأقول: وإسناده جيد، ورواه كذلك الطبري ٢١ / ٦٣، ٦٤ وذكره السيوطي في \" الدر المنثور \" ٥ / ١٧٤ وزاد نسبته لابن أبي حاتم، وابن مردويه، ومحمد بن نصر في \" كتاب الصلاة \".\n(٢) رقم (١٣٢١) في الصلاة، باب أي الصلاة أفضل، وإسناده قوي، ورواه الطبري ٢٠ / ٦٣ ⦗٣٠٤⦘ وذكره السيوطي في \" الدر المنثور \" ٥ / ١٧٥ وزاد نسبته لابن أبي شيبة، ومحمد بن نصر، وابن المنذر، وابن أبي حاتم، وابن مردويه، والبيهقي في سننه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (السجدة ١: ٣٢) عن عبد الله بن أبي زياد، عن عبد العزيز بن عبد الله الأويسي عن سليمان بن بلال، وقال: حسن صحيح غريب لا نعرفه إلا من هذا الوجه. تحفة الأشراف (١/٤٢٩) .","vol":"2","page":303},{"text":"٧٥٦ - (م) أُبيُّ بن كعب - ﵁ -: في قوله تعالى: ﴿وَلنُذِيقَنَّهُمْ من العَذابِ الأَدْنَى دُونَ العذابِ الأكْبَر﴾ [السجدة: ٢١] قال: مصائبُ الدنيا، والرُّوم، والْبَطْشَةُ أَو الدُّخان. شك شعبَةُ في البطشَةِ أو الدُّخان. أخرجه مسلم (١) .\n_________\n(١) رقم (٢٧٩٩) في صفة القيامة، باب الدخان، فسر العذاب الأدنى، بمصائب الدنيا والروم والبطشة أو الدخان، والعذاب الأكبر، هو عذاب الآخرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:مسلم في التوبة (٢٠) عن أبي بكر وأبي موسى بندار كلهم عن غندر، عن شعبة، عن قتادة، عن عزره العرني عن يحيى بن الجزار عن عبد الرحمن بن أبي ليلى. تحفة الأشراف (١/٣٣) .","vol":"2","page":304},{"text":"<span data-type=\"title\" id=toc-201>سورة الأحزاب</span>\n٧٥٧ - (خ م ت) عبد الله بن عمر بن الخطاب - ﵄ -: قال: إِنَّ زَيدَ بن حارثَةَ مَوْلَى رسُولِ اللهِ ﷺ، ما كُنَّا ندُعوهُ إِلا زيدَ بنَ محمدٍ، حتَّى نَزَلَ القرآنُ ﴿ادْعُوهُمْ لآبائهم هو أقْسَطُ عند اللَّه ...﴾ الآية. أخرجه البخاري، ومسلم، والترمذي (١) . ⦗٣٠٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَقْسَطَ) الرجلُ: إذا عدل، وقسط: إذا جار.\n_________\n(١) البخاري ٨ / ٣٩٧ في تفسير سورة الأحزاب، باب ﴿ادعوهم لآبائهم هو أقسط عند الله﴾، ومسلم رقم (٢٤٢٥) في فضائل الصحابة، باب فضائل زيد بن حارثة، والترمذي رقم (٣٢٠٧) في التفسير، باب ومن سورة الأحزاب. قال النووي: قال العلماء: كان النبي ﷺ قد تبنى زيدًا ودعاه ابنه، وكانت العرب تفعل ذلك؛ يتبنى الرجل مولاه أو غيره فيكون ابنًا له يورثه، وينتسب إليه، حتى نزلت الآية، فرجع كل إنسان إلى نسبه، إلا من لم يكن له نسب معروف فيضاف إلى مواليه، كما قال تعالى: ﴿فإن لم تعلموا آباءهم فإخوانكم في الدين ومواليكم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٧٧) (٥٤٧٩) قال: حدثنا عفان، قال: حدثنا وهيب. والبخاري (٦/١٤٥) قال: حدثنا معلى بن أسد، قال: حدثنا عبد العزيزبن المختار. ومسلم (٧/١٣٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن القاري. وفي (٧/١٣١) قال: حدثني أحمد بن سعيد الدارمي. قال: حدثنا حبان، قال: حدثنا وهيب. والترمذي (٣٢٠٩)، (٣٨١٤) قال: حدثنا قتيبة، قال: حدثنا يعقوب بن عبد الرحمن. والنسائي في الكبرى (تحفة الأشراف) (٧٠٢١) عن قتيبة، عن يعقوب بن عبد الرحمن. (ح) وعن الحسن بن محمد، عن حجاج، عن ابن جريج.\nأربعتهم -وهيب، وعبد العزيزبن المختار، ويعقوب، وابن جريج- عن موسى بن عقبة، عن سالم بن عبد الله، فذكره.","vol":"2","page":304},{"text":"٧٥٨ - (خ م) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «ما مِن مُؤمنٍِ، إلا وأنا أولَى الناس به في الدنيا والآخرة، اقْرؤُوا إنْ شئتم ﴿النبيُّ أَوْلَى بالمؤمنين من أنفسهم﴾ [الأحزاب: ٦] فأيُّما مُؤمنٍ تَركَ مالًا فَلْيَرِثْهُ عَصَبتُه من كانوا، فإِن ترك دَينًا أو ضَياعًا، فَليأتِني فأنا مولاه» أخرجه البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَصَبة) الميت: من يرثُهُ، سوى من له فرض مقدر.\n(ضياعًا) الضياع: العيال، وقيل: هو مصدر ضاع يضيع.\n_________\n(١) البخاري ٨ / ٣٩٧ في تفسير سورة الأحزاب في فاتحتها، وفي الكفالة، باب الدين، وفي الاستقراض، باب الصلاة على من ترك دينًا، وفي النفقات، باب قول النبي ﷺ: \" من ترك كلًا أو ضياعًا فإلي \"، وفي الفرائض، باب قول النبي ﷺ: \" من ترك مالًا فلأهله \"، وباب ابني عم أحدهما أخ للأم والآخر زوج، وباب ميراث الأسير، ومسلم رقم (١٦١٩) في الفرائض، باب من ترك مالًا فلورثته، وفي رواية لمسلم \" أن رسول الله ﷺ كان يؤتى بالرجل الميت عليه الدين فيسأل: هل ترك لدينه من قضاء، فإن حدث أنه ترك وفاءًا صلى عليه، وإلا قال: صلوا على صاحبكم، فلما فتح الله عليه الفتوح قال: \" أنا أولى بالمؤمنين من أنفسهم، فمن توفي وعليه دين فعلي قضاؤه، ومن ترك مالًا فهو لورثته \" أي إذا لم يترك وفاءًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (١:٣٣) عن إبراهيم بن المنذر، عن محمد بن فليح، عن أبيه، عن هلال بن علي، وفي الاستقراض (١١:٢) عن عبد الله بن محمد، عن أبي عامر العقدي، عن فليح به، تحفة الأشراف (١٠/٤٤٧٨) .\nوأخرجه مسلم في كتاب الفرائض باب من ترك مالا فلورثته رقم (١٦١٩) .","vol":"2","page":305},{"text":"٧٥٩ - (ت) ابن عباس - ﵄ -: في قوله تعالى: ﴿ما جَعلَ الله لِرَجلٍ من قَلبَيْن في جَوْفِهِ﴾ [الأحزاب: ٤] قال أبو ظبيان: قُلنا لابنِ ⦗٣٠٦⦘ عباسٍ: أرأَيت قولَ الله تعالى ﴿ما جَعلَ اللَّهُ لِرَجلٍ من قَلبَيْن في جَوْفِهِ﴾ ما عَنَى بذلك؟ قال: قام رسول الله ﷺ يومًا يُصلّي، فَخطَرَ خَطْرَة، فقال المنافقون الذي يُصلون معه: أَلا ترى أنَّ له قلْبَين: قلبًا معكم، وقلبًا معهم؟ فأنزل الله تعالى: ﴿ما جَعلَ اللَّه لِرَجلٍ من قَلبَيْن في جَوْفِهِ﴾ أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٩٧) في التفسير، باب ومن سورة الأحزاب بسندين، وقال: هذا حديث حسن، أقول: وفي سنده قابوس بن أبي ظبيان، وفيه لين كما قال الحافظ ابن حجر في \" التقريب \"، ورواه الحاكم ٢ / ٤١٥ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي فقال: قلت: قابوس ضعيف. ورواه أيضًا أحمد وابن جرير الطبري وابن أبي حاتم، وذكره السيوطي في \" الدر المنثور \" وزاد نسبته لابن المنذر، وابن مردويه، والضياء في \" المختارة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٣٤ الأحزاب: ١) عن عبد الله بن عبد الرحمن الدارمي، عن صاعد الحراني، و(٣٤ الأحزاب: ٢) عن عبد بن حميد، عن أحمد بن يونس كلاهما عن زهير، عن قابوس عن أبيه. وقال: حسن. تحفة الأشراف (٤/٣٧٩) .","vol":"2","page":305},{"text":"٧٦٠ - (خ م) عائشة - ﵂ -: في قوله تعالى ﴿إذْ جاءُوكم من فَوْقِكُم ومن أسْفَلَ منكم وإذْ زَاغَتِ الأبْصَارُ وبَلَغَتِ القُلُوبُ الحَناجرَ﴾ [الأحزاب: ١٠] قالت: كان ذلك يومَ الخَنْدَق. أخرجه البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زاغت الأبصار): مالت عن مكانها، وذلك كما يعرض للإنسان عند الخوف.\n(الحناجر): جمع الحنجرة، وهي الحلقوم.\n_________\n(١) البخاري ٧ / ٣٠٧ في المغازي، باب غزوة الخندق، ولم نجده في مسلم، وربما يكون وهمًا من المؤلف فإن السيوطي أورده في \" الدر المنثور \" ٥ / ١٨٥ ولم يعزه إلى مسلم، وزاد نسبته إلى ابن أبي شيبة، والنسائي، وابن جرير، وابن أبي حاتم، والبيهقي في \" الدلائل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٣٩) قال: حدثني عثمان بن أبي شيبة، والنسائي في الكبرى (٦/٤٢٩) (١١٣٩٨) قال: أخبرنا هارون بن إسحاق.\nثلاثتهم -عثمان، وأبو بكر، وهارون- عن عبدة بن سليمان، عن هشام بن عروة، عن أبيه، فذكره.","vol":"2","page":306},{"text":"٧٦١ - (خ م ت س) أنس بن مالك - ﵁ -: قال: نَرى هذه الآية نزلت في عَمِّي أنَسِ بن النَّضِر (١) ﴿من المؤمنين رجال صَدَقُوا ما عاهَدُوا اللَّهَ عليه﴾ [الأحزاب: ٢٣] . أخرجه البخاري (٢) .\nوقد أخرج هو ومسلم، والترمذيُّ هذا الحديثَ بأَطْوَلَ مِنْهُ،وهو مذكورٌ في غزوةِ أُحدٍ، من كتاب الغزَوات، من حرفِ الغين (٣) .\n_________\n(١) قتل أنس بن النضر يوم أحد شهيدًا، ووجد في جسده بضع وثمانون ما بين ضربة بسيف ورمية بسهم وطعنه برمح، حتى قالت أخته الربيع بنت النضر: ما عرفت أخي إلا ببنانه.\n(٢) ٨ / ٣٩٨ في تفسير سورة الأحزاب، باب ﴿فمنهم من قضى نحبه﴾ .\n(٣) مسلم رقم (١٩٠٣) في الإمارة، باب ثبوت الجنة للشهيد، والترمذي رقم (٣١٩٨) و(٣١٩٩) في التفسير، باب ومن سورة الأحزاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٤٦)، قال: حدثني محمد بن بشار، قال: حدثنا محمد بن عبد الله الأنصاري، قال: حدثني أبي، عن ثمامة فذكره.","vol":"2","page":307},{"text":"٧٦٢ - (ت) أمُّ عمارَة الأنصارية - ﵂ -: قالت: أَتيتُ رسولَ الله ﷺ، فقلت: ما أرَى كُلَّ شيءٍ إلا للرجال، وما أرى النساءَ يُذْكرْنَ بشيءٍ، فنزلت ﴿إِن المسلمين والمسلمات - إلى قوله -: أَعدَّ اللَّه لهم مغفرةً وأَجرًا عظيمًا﴾ [الأحزاب: ٣٥] . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٠٩) في التفسير، باب ومن سورة الأحزاب، وقال: هذا حديث حسن غريب، وإنما نعرف هذا الحديث من هذا الوجه. أقول: وسنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢١١) قال: حدثنا عبد بن حميد، قال: حدثنا محمد بن كثير، قال: حدثنا سليمان بن كثير عن حصين عن عكرمة، فذكره.","vol":"2","page":307},{"text":"٧٦٣ - (ت) عائشة - ﵂ -: قالت: لو كان رسولُ الله ﷺ ⦗٣٠٨⦘ كاتمًا شيئًا من الوَحْي، لكَتَم هذه الآية: ﴿وإذْ تقولُ للذي أنْعَمَ اللَّه عليه﴾ [الأحزاب: ٣٧] يعني: بالإِسلام ﴿وأنعمتَ عليه﴾: بالعتق فَأَعْتَقْتَهُ ﴿أمْسِكْ عليك زوجَكَ واتَّقِ اللَّه وتُخفي في نفسك مَا اللَّهُ مُبدِيهِ وتَخْشى النَّاسَ واللَّهُ أحَقُّ أنْ تَخْشاهُ فلما قَضى زيدٌ منها وَطَرًا زَوَّجْناكَها لِكَيْلَا يكون على المؤمنين حَرَجٌ في أزواج أَدْعِيائهم إذا قَضَوْا منهن وطَرًا وكان أمرُ اللَّهِ مفعولًا﴾ [الأحزاب: ٣٧] فإنَّ رسولَ الله ﷺ لما تَزَوَّجَها، قالوا: تَزوَّجَ حَلِيلةَ ابْنِهِ، فأنزل الله تعالى ﴿ما كان محمدٌ أبا أَحدٍ من رجالكم ولكن رسولَ اللَّهِ وخاتَمَ النبيين﴾ [الأحزاب: ٤٠] وكان رسولُ الله ﷺ تَبَنَّاهُ وهو صغيرٌ، فَلبِثَ حتى صارَ رَجُلًا، يقالُ له: زَيْدُ بنُ مُحمَّدٍ، فأنزل الله تعالى: ﴿ادْعُوهم لآبائهم هو أقْسَطُ عند اللَّه فإن لم تعلموا آباءهم فإخوانُكم في الدِّينِ ومَواليكم﴾ فُلانٌ مولى فُلانٍ، وفلانٌ أخو فلانٍ ﴿هو أقْسَطُ عند اللَّه﴾ يعني: أعدلُ عند الله (١) .\nوفي رواية مختصرًا: لو كان رسولُ الله ﷺ كاتمًا شيئًا من الوَحْي، لكَتَم هذه الآية: ﴿وإذ تقولُ للذي أنْعَمَ اللَّه عليه وأنعمتَ عليه﴾ لم يَزِدْ. ⦗٣٠٩⦘ أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَلِيلَة) قد ذكرت في سورة الفرقان.\n_________\n(١) رواه الترمذي رقم (٣٢٠٥) في التفسير، باب ومن سورة الأحزاب، وقال: هذا حديث غريب. أقول: وفي سنده داود بن الزبرقان الرقاشي البصري نزيل بغداد، وهو متروك، وكذبه الأزدي كما قال الحافظ ابن حجر في \" التقريب \". وقول عائشة في أول الحديث: لو كان رسول الله ﷺ كاتمًا شيئًا من الوحي لكتم هذه الآية، هذا القدر ثابت. وقال الحافظ في \" الفتح \": وأظن الزائد بعده مدرجًا في الخبر، فإن الراوي له عن داود - يعني بن أبي هند - لم يكن بالحافظ - يريد به داود بن الزبرقان -.\n(٢) رقم (٣٢٠٦) وقال: هذا حديث حسن صحيح. ورواه مسلم رقم (١٧٧) في الإيمان، باب معنى قول الله ﷿: ﴿ولقد رآه نزلة أخرى﴾، والطبري ٢٢ / ١١، ورواه البخاري من حديث أنس ١٣ / ٣٤٧ في التوحيد، باب ﴿وكان عرشه على الماء﴾ . قال الحافظ: وفي مسند الفردوس عن عائشة من لفظه ﷺ: \" لو كنت كاتمًا شيئًا من الوحي ... \" الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٤١) قال: حدثنا ابن أبي عدي. وفي (٦/٢٦٦) قال: حدثنا عبد الوهاب. والترمذي (٣٢٠٧) قال: حدثنا علي بن حُجْر. قال: أخبرنا داود بن الزبرقان.\nثلاثتهم -ابن أبي عدي، وعبد الوهاب، وداود بن الزبرقان- عن داود بن أبي هند، عن عامر الشعبي، فذكره.\nوأخرجه الترمذي (٣٢٠٧) قال: حدثنا عبد الله بن وضاح الكوفي، قال: حدثنا عبد الله بن إدريس. وفي (٣٢٠٨) قال: حدثنا محمد بن أبان. قال: حدثنا ابن أبي عدي.\nكلاهما -عبد الله بن إدريس، وابن أبي عدي- عن داود بن أبي هند، عن الشعبي، عن مسروق، عن عائشة -﵂- مختصرا على أوله. وزاد فيه: «عن مسروق» .","vol":"2","page":307},{"text":"٧٦٤ - (خ ت س) أنس بن مالك - ﵁ -: قال: جاءَ زيدُ بن حارثةَ يشْكُو، فجعل رسولُ اللهِ ﷺ يقول: اتقِ اللهَ، وأمْسِكْ عليك زوجكَ، قال أنسٌ لو كان رسولُ الله ﷺ كاتمًا شيئًا من الوَحْي، لكَتَم هذه الآية: قال: وكانت تَفْخَرُ على أزواج رسول الله ﷺ، تقول: زَوَّجَكُنَّ أَهِالِيكنَّ، وزوجني اللهُ من فوق سَبع سمواتِ.\nوفي رواية قال: ﴿وتُخفي في نفسك مَا اللَّهُ مُبدِيهِ﴾ نزلت في شأن زينب بنت جَحْشٍ وزيد بن حارثة. أخرجه البخاري.\nوفي رواية الترمذي قال: لما نزلت هذه الآية ﴿وتُخفي في نفسك مَا اللَّهُ مُبدِيهِ﴾ في شأن زينب بن جحش، جاء زيدٌ يَشكُو، فهمَّ بِطلاَقِها، فاستأْمَرَ النَّبيَّ ﷺ، فقال النبيُّ ﷺ: أَمْسِكْ عليك زوجك، واتق الله.\nوفي أخرى له قال: لما نزلت هذه الآية في زينب بن جحش ﴿فلما قَضى ⦗٣١٠⦘ زيدٌ مِنهَا وَطَرًا زَوَّجْناكَها﴾ قال: فكانت تَفْخرُ على أزواج النبي ﷺ تقول: زَوَّجَكُنَّ أَهْلوكنَّ، وزوجني اللهُ من فوق سَبع سمواتٍِ.\nوفي رواية النسائي قال: كانت زينب تفخر على نساء النبي ﷺ تقول: أنْكَحَني من السَّمَاءِ، وفيها نزلت آية الحجاب (١) .\n_________\n(١) البخاري ١٣ / ٣٤٧، ٣٤٨ في التوحيد، باب ﴿وكان عرشه على الماء﴾، وفي تفسير سورة الأحزاب، باب ﴿وتخفي في نفسك ما الله مبديه﴾، والترمذي رقم (٣٢١٢) و(٣٢١٠) في التفسير، باب ومن سورة الأحزاب، والنسائي ٦ / ٨٠ في النكاح، باب صلاة المرأة إذا خطبت واستخارتها ربها، وأخرجه أحمد، والحاكم ٢ / ٤١٧ وصححه ووافقه الذهبي، وأورده السيوطي في \" الدر المنثور \" ٥ / ٢٠١ وزاد نسبته إلى عبد بن حميد، وابن أبي حاتم، وابن مردويه، والبيهقي في سننه.\nقال الحافظ في \" الفتح \": وقد أخرج بن أبي حاتم هذه القصة من طريق السدي فساقها سياقًا واضحًا حسنًا، ولفظه: بلغنا أن هذه الآية نزلت في زينب بنت جحش وكانت أمها أميمة بنت عبد المطلب عمة رسول الله ﷺ، وكان رسول الله ﷺ أراد أن يزوجها زيد بن حارثة، فكرهت ذلك، ثم أنها رضيت بما صنع رسول الله ﷺ فزوجها إياه، ثم أعلم الله ﷿ نبيه ﷺ بعد أنها من أزواجه فكان يستحي أن يأمر بطلاقها، وكان لا يزال يكون بين زيد وزينب ما يكون من الناس، فأمره رسول الله ﷺ أن يمسك عليه زوجه وأن يتقي الله، وكان يخشى الناس أن يعيبوا عليه ويقولوا: تزوج امرأة ابنه، وكان قد تبنى زيدًا، وروى عبد الرزاق عن معمر عن قتادة قال: جاء زيد بن حارثة فقال: يا رسول الله إن زينب أشتد علي لسانها، وأنا أريد أن أطلقها، فقال له: اتق الله وأمسك عليك زوجك، قال: والنبي ﷺ يحب أن يطلقها ويخشى قالة الناس.\nقال الحافظ: ووردت آثار أخرى أخرجها ابن أبي حاتم والطبري ونقلها كثير من المفسرين لا ينبغي التشاغل بها، والذي أوردته منها هو المعتمد.\nوالحاصل أن الذي كان يخفيه النبي ﷺ هو إخبار الله إياه أنها ستصير زوجته، والذي كان يحمله على إخفاء ذلك خشية قول الناس: تزوج امرأة ابنه، وأراد الله إبطال ما كان أهل الجاهلية عليه من أحكام التبني بأمر لا أبلغ في الإبطال منه، وهو تزوج امرأة الذي يدعى ابنًا ووقوع ذلك من إمام المسلمين ليكون أدعى لقبولهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٤٩) قال: ثنال مؤمل بن إسماعيل. وعبد بن حميد (١٢٠٧) وقال: ثنا محمد بن الفضل. و«البخاري» (٦/١٤٧) قال: ثنا محمد بن عبد الرحيم، قال: ثنا معلي بن منصور وفي (٩/١٥٢) قال: ثنا أحمد، قال: ثنا محمد بن أبي بكر المقدسي. و«الترمذي» ٣٢١٢ قال: ثنا عبد بن حميد، قال: ثنا محمد ثنا بن الفضل. و«النسائي» في الكبري «تحفة الأشراف» (٢٩٦) عن محمد بن سليمان، لوين.\nخمستهم - مؤمل، وابن الفضل، ومعلى، والمقدمي، ولوين - قالوا: ثنا حماد بن زيد، عن ثابت، فذكره. والرواية الأخرى أخرجها أحمد (٣/٢٢٦) . و«البخاري» (٩/١٥٢) . و«النسائي» (٦/٧٩) وفي الكبرى تحفة الأشراف (١١٢٤) عن عيسى بن طهران فذكره.","vol":"2","page":309},{"text":"٧٦٥ - (خ م ت س) أنس بن مالك - ﵁ -: أَنَّهُ كان ابنَ عَشْرِ سنين مَقْدَمَ (١) رسولِ الله ﷺ، قال: وَكُنَّ أُمَّهاتِي يُواظِبْنَني (٢) على خدمِة رسولِ الله ﷺ، فَخَدْمتُهُ عَشْر سِنينَ، وتُوُفِّيَ النبيُّ ﷺ، وأنا ابنُ عشرين سنة، وكنتُ أعلَم النَّاسِ بشأنِ الحجاب حين أُنْزِلَ، وكان أول ما نزل في مُبْتَنَى رسول الله ﷺ بزينب بنت جحش: أصْبَحَ النبيُّ ﷺ عَروسًا بها فدعا القومَ فأصابوا الطعام، ثم خرجوا وبقي رَهْطٌ منهم عند النبي ﷺ، فأطالوا المُكْثَ، فقام النبي ﷺ، فخرج وخرجتُ معه لِكَيْ يخرجوا، فمشى النبيُّ ﷺ ومَشَيْتُ، حتَّى جاءَ عَتَبَةَ حُجْرةِ عائشة، ثم ظَنَّ أنهم خرجوا، فرجع ورجعتُ معه، حتى إذا دخل على زينب فإذا هم جلوس لم يقوموا، فرجع النبي ﷺ ورجعت معه، حتى إذا بلغ عَتبةَ حُجْرة عائشة ظنَّ أَنهم خرجوا، فرجع ورجعت معه، فإذا هم قد خرجوا، فضربَ النبيُّ ﷺ بيني وبينه بالسِّتْرِ، وأُنْزِلَ الحِجابُ.\nزاد في رواية: أَنا أَعْلَمُ النَّاسِ بالحِجَابِ، وكان أُبَيُّ بن كعب يَسألُني ⦗٣١٢⦘ عنه. هذه رواية البخاري ومسلم.\nوللبخاري من رواية الجَعْد عن أنس، قال: مَرَّ بنا أنَسٌ في مسجد بني رِفاعة، فسمعتُه يقولُ: كان النبيُّ ﷺ إذَا مَرَّ بِجَنَبَاتِ أُمِّ سُليم (٣) دَخلَ [عليها] فَسَلَّمَ عليها، ثم قال: كان النبيُّ ﷺ عَروسًا بزينبَ، فقالت لي أُمُّ سُلَيم: لَوْ أَهْدَينا رسولَ الله ﷺ هَدِيَّة؟ فقلتُ لها: افْعَلي، فعمَدَتْ إلى تَمرٍ وسَمْنٍ وأَقِطٍ، فاتخذتْ حَيْسَة في بُرْمَةٍ، فأرسلتْ بها مَعي إليه، فانطلقْتُ بها إليه، فقال [لي]: ضَعْها، ثُمَّ أمرني، فقال: ادْعُ لي رجالًا سمَّاهم، وادْعُ لي من لَقِيتَ، قال: ففعلْتُ الذي أَمرني، فرجعتُ، فإذا البيتُ غاصٌّ بأهله، ورأَيتُ النبيَّ ﷺ وضَعَ يدَهُ على تِلْكَ الْحَيْسَةِ، وتَكلَّمَ بما شاء اللهُ، ثم جعل يدْعُو عشرة عَشرَة، يأكلونَ منه، ويقولُ لهم: اذكروا اسم الله، وليأكلْ كُلُّ رُجل ممَّا يلِيه، حتى تصدَّعُوا كلُّهم، فخَرجَ مَنْ خَرَجَ، وبَقيَ نَفرٌ يتحدَّثون، ثم خرج النبيُّ ﷺ نحو الحُجراتِ، وخَرجتُ في إِثْرِهِ، فقلتُ: إنهم قد ذَهبُوا، فرجع فدخل البيتَ وأَرْخَى السِّتْرَ، وإنِّي لَفي الحجرة، وهو يقول: ﴿يا أيُّها الذين آمنوا لا تدخلوا بيُوتَ النبيِّ إِلّا أنْ يُؤذَن لكم إلى طعامٍ غيرَ ناظرين إِناهُ ولكن إِذا دُعِيتُمْ فادخلوا فإِذا طَعِمْتُم فانْتَشِروا ولا مُسْتَأنِسين لحديثٍ إِن ذلكم كان يُؤذي النبيَّ فيستحيي منكم واللَّه لا يستحيِي من الْحَقِّ﴾ [الأَحزاب: ٥٣] . ⦗٣١٣⦘\nوقال الجعدُ (٤): قال أنس: إِنَّهُ خدم النبي ﷺ عَشْرَ سنين.\nولمسلم من رواية الْجَعْدِ أيضًا قال: تزوج رسولُ الله ﷺ، فدخلَ بأهله، قال: فَصنَعَتْ أُمِّي أُمُّ سُلَيْم حَيْسًا، فجعلتْهُ في تَوْرٍ، فقالت: يا أَنسُ، اذْهبْ بهذا إلى رسول الله ﷺ، فقل: بعَثَتْ بهذا إليك أُمِّي، وهي تُقْرِئُكَ السلام، وتقول: إِنَّ هذا لَكَ منَّا قليلٌ، فقال: ضَعْهُ، ثم قال: «اذهب فادْعُ لي فُلانًا وفُلانًا [وفلانًا] ومَنْ لِقيتَ»، قال: فدعوتُ من سَمَّى ومن لقيتُ، قال: قُلْتُ لأنسٍ: عَدَدَ (٥) كَمْ كانوا؟ قال: زُهاءَ ثَلاثِمائةٍ (٦)، وقال رسول الله ﷺ: يا أنسُ، هاتِ التَّوْرَ (٧)، قال: فدخلوا حتى امتلأتِ الصُّفَّةُ والحُجْرَةُ، فقال رسولُ الله ﷺ: لِيتَحلَّقْ عشرةٌ عشرة، وليأكلْ كلُّ إنسانٍ مما يليه، قال: فأكلوا حتى شبعوا، قال: فخرجتْ طائفةٌ، ودخلت طائفة، حتى أكلوا كلُّهم، فقال لي: يا أنسُ، ارفع، فرفعتُ، فما أدري حين وضعتُ كان أكثرَ، أم حين رفعتُ؟ قال: وجلس طوائفُ منهم يتحدَّثون في بيت ⦗٣١٤⦘ رسول الله ﷺ، ورسولُ الله ﷺ جالسٌ، وزوجتُهُ مُوَلِّيَةٌ وجهها (٨) إلى الحائطِ، فثقُلوا (٩) على رسولِ الله ﷺ، فخرج رسول الله ﷺ فسلَّمَ على نسائه ثم رجع، فلما رأوْا رسولَ الله ﷺ قد رجعَ، ظنُّوا أنهم قد ثقُلوا [عليه]، قال: فابتدروا الباب، فخرجوا كلُّهم، وجاءَ رسولُ الله ﷺ، حتى أرخى السِّترَ، ودخلَ وأنا جالسٌ في الحُجْرة، فلم يلْبَثْ إلا يسيرًا، حتى خرج عليَّ، وأُنزلت هذه الآية، فخرج رسولُ الله ﷺ وقرأَهُنَّ على الناس: ﴿يا أيُّها الذين آمنوا لا تدخلوا بُيوتَ النبيِّ إلا أن يُؤذَنَ لكم ...﴾ إلى آخر الآية، قال: الجعد: قال أنس: أنا أَحْدَثُ الناسِ عهدًا بهذه الآيات، وحُجِبْنَ نساءُ النبي ﷺ.\nوفي أخرى للبخاري قال: بنى النبيُّ ﷺ بزينبَ، فأوْلَمَ بخبزٍ ولحمٍ، فأُرْسِلْتُ على الطعام داعيًا، فيجيءُ قومٌ فيأكلونَ ويخرجونَ، ثم يجيءُ قومٌ فيأَكلونَ ويخرجونَ، فدعوتُ حتى ما أجِدُ أَحدًا أَدْعُو، فقلتُ: يا نبيَّ الله، ما أَجدُ أحدًا أَدعو، قال: «ارفعوا طعامكم» وبقي ثلاثةُ رهْطٍ يتحدَّثونَ في البيت، فخرجَ النبيُّ ﷺ، فانطلق إلى حُجْرة عائشة، فقال: «السلام عليكم أهلَ البيت ورحمةُ الله»، وقالت: وعليك السَّلامُ ورحمة الله، ⦗٣١٥⦘ كيف وجدتَ أهلكَ؟ باركَ اللهُ لك، فتقرَّى حُجَرَ نسائه (١٠) كُلِّهِنَّ، يقولُ لهن كما يقولُ لعائشة، ويقُلْنَ له كما قالت عائشةُ، ثمَّ رجعَ النبيُّ ﷺ، فإذا رهطٌ ثلاثةٌ في البيتِ يتحدَّثونَ، وكان النبيُّ ﷺ شديدَ الحياء، فخرج مُنْطلقًا نحو حُجرةِ عائشة، فما أدري أخبَرْتُهُ أو أُخْبِرَ أنَّ القومَ قد خرجوا، فرجع حتى وضع رِجْلهُ في أُسْكُفَّةِ البابِ داخلة، وأُخرى خارجة، أَرْخى السِّتر بيني وبينه، وأُنزلَ الحجابُ.\nوفي أخرى له قال: أوْلَمَ رسولُ الله ﷺ حينَ بَنَى بزَينَبَ بِنْتِ جحشٍ، فأَشْبَعَ النَّاسَ خُبْزًا ولَحمًا، وخرجَ إلى حُجَرِ أُمَّهاتِ المُؤمِنينَ، كما كان يصَنْعُ صَبِيحَة بنائهِ، فَيُسَلِّمُ عليهنَّ ويدْعُو لهنَّ، ويُسَلِّمْنَ عليه ويدعون له، فلما رجع إلى بيْتِهِ، رأى رجلين، جرى بهما الحديث، فلما رآهما رجَعَ عن بيته، فلما رأى الرَّجُلانِ أنَّ النبيَّ ﷺ رجع عن بيته وثَبا مُسْرِعيْنِ، فما أدْرِي أَنا أخبرتُه بخُرُوجِهمِا أو أُخْبِر؟ فرجع حتَّى دخلَ الْبيْتَ، وأرْخَى السِّتْرَ بيْني وبينَهُ، وأُنْزِلت آيَةُ الحجابِ.\nوأخرج الترمذي من هذه الروايات رواية الجعد التي أخرجها مسلم.\nولَهُ في رواية أُخرى قال: بنى رسولُ الله ﷺ بامرأةٍ مِن نسائِهِ، فأرْسَلَني، فدعوتُ له قومًا إلى الطعامِ، فلمَّا أَكلوا وخرجُوا، قام رسول الله ﷺ مُنْطلقًا قِبَلَ بيت عائشة، فرأى رجلين جالسيْنِ، فانصرفَ راِجعًا، فقام ⦗٣١٦⦘ الرَّجُلانِ فخرجا، فأنزلَ الله ﴿يا أَيُّها الذين آمنوا لا تدخُلوا بُيُوتَ النبيِّ إلّا أنْ يُؤذَنَ لكم إلى طعامٍ غيْرَ ناظِرينَ إِناهُ (١١)﴾ . قال: وفي الحديث قصةٌ. وقد أَخرج البخاري هذه الرواية مختصرة قال: بنى رسولُ الله ﷺ بامرأةٍ، فأرسلني، فدعوتُ رجالًا إلى الطعامِ، لم يَزِدْ على هذا، ولم يُسَمِّها.\nوللترمذي من طريق آخر قال: كنتُ مع النبيِّ ﷺ، فأتَى بابَ امرأةٍ عَرَّسَ بها، فإذا عندها قومٌ، فانطلق يقضي حاجته واحْتُبِسَ، ثم رجع وعندها قومٌ، فانطلقَ، فقضى حاجتهُ، فرجع وقد خرجوا، قال: فدخلَ وأَرْخى بيني وبينه سِتْرًا، قال: فذكرتُه لأبي طلحة، قال: فقال: لئن كان كما تقولُ لِيْنزِلَنَّ في هذا شيءٌ. قال: فنزلت آية الحجاب. وأخرج النسائي من هذه الروايات: رواية مسلم من طريق الجعد (١٢) . ⦗٣١٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مبتنى) الابتناء بالمرأة: الدخول بها، وكذلك البناء، والأصل فيه: أن الرجل كان إذا تزوج امرأة، بنى عليها قبة ليدخل بها فيها.\nقال الجوهري: ولا يقال: بنى بأهله، إنما يقال: بنى على أهله.\n(عروسًا) العروس: يطلق على الرجل وعلى المرأة أيام دخول أحدهما بالآخر.\n(رهط) الرهط: ما بين الثلاث إلى التسع من الرجال.\n(بجنبات) جنبات الإنسان: نواحيه.\n(أقط) الأقط: لبن مجفف يابس صلب.\n(حيسة) الحيسة: خلط من تمر وسمن وأقط.\n(برمة) البرمة: القدر من الحجر المعروف بالحجاز، والبرمة: القدر مطلقًا.\n(زُهاء) يقال: القوم زهاء مائة، أي: قدر مائة.\n(تصدَّعوا) أي: تفرقوا.\n(ليتحلق) التحلق: أن يصير القوم حلقة مجتمعة.\n(أولم) الوليمة: طعام العرس.\n(فتقرَّى) تقرَّى: مثل استقرى، أي: تتبَع شيئًا فشيئًا.\n(إناه) الإنا مقصور: النضج.\n_________\n(١) أي زمان قدومه.\n(٢) قال الحافظ في \" الفتح \": يواظبنني، كذا للأكثر بظاء مشالة وموحدة ثم نونين من المواظبة، وللكشميهني بطاء مهملة بعدها تحتانية مهموزة بدل الموحدة من المواطأة وهي الموافقة.\nوفي رواية الإسماعيلي \" يوطنني \" بتشديد الطاء المهملة ونونين، الأولى: مشددة بغير ألف بعد الواو، ولا حرف آخر بعد الطاء، من التوطين، وفي لفظ له مثله لكن بهمزة ساكنة بعدها النونان من التوطئة، يقول: وطأته على كذا: أي حرضته عليه.\n(٣) \" الجنبات \" بفتحتين: النواحي، ويحتمل أن يكون مأخوذًا من الجناب، وهو الفناء. وأم سليم: هي أم أنس.\n(٤) هو أبو عثمان الجعد بن دينار اليشكري الصيرفي، من أهل البصرة، وهو ثقة مشهور تابعي، روى عن أنس بن مالك وأبي رجاء العطاردي، سمع منه يونس وشعبة وحماد بن زيد، ويقال له: صاحب الحلي. قال ابن حبان في الثقات: يخطئ.\n(٥) كلمة \" عدد \" مقحم.\n(٦) قوله: \" زهاء \" بضم الزاي وفتح الهاء والمد ومعناه: نحن ثلاثمائة، وفيه: أنه يجوز في الدعوة أن يأذن المرسل في ناس معينين وفي مبهمين، لقوله: \" من لقيت، من أردت \"، وفي هذا الحديث معجزة ظاهرة لرسول الله ﷺ لتكثير الطعام، قاله النووي.\n(٧) \" هات \" هو بكسر التاء، كسرت للأمر، كما تكسر الطاء من: أعط، والتور: إناء يشرب فيه.\n(٨) قال النووي: هكذا هو في جميع النسخ \" وزوجته \" بالتاء، وهي لغة قليلة تكررت في الحديث والشعر، والمشهور: حذفها.\n(٩) هو بضم القاف المخففة.\n(١٠) أي: تتبعهن واحدة واحدة، يقال منه: قروت الأرض: إذا تتبعتها أرضًا بعد أرض، وناسًا بعد ناس، قاله الزركشي.\n(١١) \" إناه \" أي إدراكه ووقت نضجه. يقال: أنى الحميم: إذا انتهى حره، وأنى أن يفعل ذلك: إذا حان، إنى - بكسر الهمزة مقصورة - فإذا فتحتها مددت، فقلت: الأناء. وفيه لغتان: أنى يأني وآن يئين، مثل حان يحين.\n(١٢) البخاري ٨ / ٤٠٥ - ٤٠٧ في تفسير سورة الأحزاب، باب قوله: ﴿لا تدخلوا بيوت النبي إلا أن يؤذن لكم﴾، وفي النكاح، باب الوليمة حق، وباب الهدية للعروس، وفي الأطعمة، باب قول الله تعالى: ﴿فإذا طعمتم فانتشروا﴾، وفي الاستئذان، باب آية الحجاب، وباب من قام من مجلسه أو بيته ولم يستأذن أصحابه، وفي التوحيد، باب ﴿وكان عرشه على الماء﴾، ومسلم رقم (١٤٢٨) في النكاح، باب زواج زينب بنت جحش ونزول الحجاب، والترمذي رقم (٣٢١٥) و(٣٢١٦) و(٣٢١٧) في التفسير، باب ومن سورة الأحزاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٣/١٦٨) قال: ثنا حجاج بن محمد. و«البخارى» (٧/٣٠) قال: ثنا يحيى بن بكير. وفي «الأدب المفرد» . (١٠٥) قال البخاري، ثنا عبد الله بن صالح. ثلاثتهم - حجاج، وابن بكير، وعبد الله بن صالح - قالوا: ثنا الليث بن سعد عن عقيل.\n٢- وأخرجه أحمد (٣/٢٣٦) . و«البخاري «(٧/١٠٧) قال: ثني عبد الله بن محمد. و«مسلم» (٤/١٠٥) قال: ثني عمرو الناقد. و«النسائى» في الكبرى «تحفة الأشراف» (١٥٠٥) عن عبيد الله بن سعد بن إبراهيم.\nأربعتهم- أحمد، وعبد الله بن محمد، وعمرو الناقد، وعبيد الله- عن يعقوب بن إبراهيم قال: ثنا أبي، عن صالح بن كيسان.\n٣- وأخرجه البخاري ٨/٦٥ قال: ثنا يحيى بن سليمان، قال: ثنا ابن وهب، قال: عن يونس.\nثلاثتهم - عقيل، وصالح بن كيسان، ويونس - عن الزهري، فذكره.\nوالرواية الأخرى. أخرجها أحمد (٣/١٦٣)، ومسلم (٤/١٥٢، ١٥١)، «والترمذي» (٣٢١٨)، «والنسائى» ٦/، ١٣٦وفي «الكبرى» «تحفة الأشراف» (٥١٣، ١٧٢١) عن الجعد، فذكره.\nوالرواية الأخرى أخرجها أحمد (٣/٨٦٨، ٢٣٦) و«البخاري» (٣٠٧، ٨٢١٠٧ / ٦٥) وفي «الأدب المفرد» ١٠٦١ و«مسلم» ٤/، ١٥٠و «النسائي» في الكبرى تحفة الأشراف١٥٠٥» عن الزهري، فذكره.","vol":"2","page":311},{"text":"٧٦٦ - (خ م د س) عائشة - ﵂ -: قال عروةُ: كانت خولةُ بنتُ حكيمٍ من اللاتي وهبْنَ أنفَسهُنَّ للنبيِّ ﷺ، فقالت عائشةُ: أما تستحي المرأةُ أن تهبَ نفسها للرجلِ، فلما نزلت: ﴿تُرْجي من تشاءُ مِنْهُنَّ﴾ قلت: يا رسولَ اللهِ، ما أرى ربَّكَ إِلا يُسارِعُ في هواكَ (١) . وفي أخرى، قالت: كنتُ أغارُ على اللاتي وهبْنَ أنفسَهُنَّ لرسولِ الله ﷺ (٢)، وذكر نحوه. وفي أخرى، قالت: كان رسولُ الله ﷺ يسْتأْذِنُنَا إذا كان في يومِ المرأةِ مِنَّا، بعد أنْ نزلت هذه الآية: ﴿تُرْجي منْ تشاءُ مِنْهُنَّ وتُؤوي إليك من تشاء ومن ابتغيت ممَّنْ عزلتَ فلا جُناح عليك﴾ فقلتُ لها: ما كنتِ تقولين؟ قالت: كنتُ أقول لهُ: إن كان ذلك إليَّ، فإنِّي لا أُريدُ يا رسولَ الله ⦗٣١٩⦘ أنْ أُوثِرَ عليك أحدًا. وفي رواية: لم أُوثِرْ على نفسي أحدًا. أخرجه البخاري، ومسلم، والنسائي، ووافقهم على الرواية الثالثة، أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ترجي) الإرجاء: التأخير.\n_________\n(١) أي: ما أرى الله إلا موجدًا لما تريد بلا تأخير، منزلًا لما تحب وتختار.\n(٢) قال الحافظ: ووقع عند الإسماعيلي من طريق محمد بن بشر عن هشام بن عروة بلفظ: كانت تعير اللاتي وهبن أنفسهن، بعين مهملة وتشديد.\nقال النووي: هذا من خصائص رسول الله ﷺ. وهو زواج من وهبت نفسها له بلا مهر، قال الله تعالى: ﴿خالصة لك من دون المؤمنين﴾ واختلف العلماء في هذه الآية، وهي قوله: ﴿ترجي من تشاء﴾ فقيل: ناسخة لقوله تعالى: ﴿لا يحل لك النساء من بعد﴾ ومبيحة له أن يتزوج ما شاء. وقيل: بل نسخت تلك الآية بالسنة، قال زيد بن أرقم: \" تزوج رسول الله ﷺ بعد نزول هذه الآية ميمونة، ومليكة، وصفية، وجويرية \"، وقالت عائشة ﵂: \" ما مات رسول الله ﷺ حتى أحل له النساء \"، وقيل: عكس هذا، وأن قوله تعالى: ﴿لا يحل لك النساء﴾ ناسخة لقوله ﴿ترجي من تشاء﴾ والأول: أصح. قال أصحابنا: الأصح: أنه ﷺ ما توفي حتى أبيح له النساء مع أزواجه.\n(٣) البخاري ٨ / ٤٠٤ في تفسير سورة الأحزاب، باب قوله ﴿ترجي من تشاء منهن﴾، وفي النكاح، باب هل للمرأة أن تهب نفسها لأحد، ومسلم رقم (١٤٦٤) في الرضاع، باب جواز هبتها نوبتها لضرتها، وأبو داود رقم (٢١٣٦) في النكاح، باب في القسم بين النساء، والنسائي ٦ / ٥٤ في النكاح، باب ذكر أمر رسول الله ﷺ في النكاح وأزواجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٣٤) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٦/١٥٨) قال: حدثنا محمد بن بشر. وفي (٦ /٢٦١) قال: حدثنا يونس. قال: حدثنا حماد بن سلمة. و«البخاري» (٦/١٤٧) قال: حدثنا زكريا بن يحيى. وقال: حدثنا أبو أسامة. وفي (٧/١٥) قال: حدثنا محمد بن سلام. قال: حدثنا ابن فضيل. و«مسلم» (٤/١٧٤) قال: حدثنا أبو كريب محمد بن العباس.\nقال: حدثنا أبو أسامة. (ح) وحدثناه أبو بكر بن أبي شبيب. قال: حدثناه عبدة بن سليمان. و«ابن ماجة» (٢٠٠٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان. و«النسائي» (٦/٥٤) قال: أخبرنا محمد بن عبد الله بن المبارك المخرمي. قال: حدثنا أبو أسامة.\nخمستهم -حماد بن سلمة، ومحمد بن بشر، وأبو أسامة، ومحمد بن فضيل، وعبدة بن سليمان - عن هشام بن عروة، عن أبيه، فذكره.\n- والرواية الأخرى: أخرجها أحمد (٦/٧٦) . و«البخارى» (٦/١٤٧) . و«مسلم» (٤/١٨٦) . و«أبو داود» (٢١٣٦) . و«النسائى» في الكبرى تحفة الأشراف (١٢ / ١٧٦٦٥) عن معاذه، فذكرته.","vol":"2","page":318},{"text":"٧٦٧ - (ت) أم هانئ - ﵂ -: قالت: خطَبني رسولُ الله ﷺ، فاعتذَرْتُ إليه، فعذرَني، ثم أَنزل الله: ﴿إِنا أحْلَلْنا لك أزواجَكَ اللَّاتي آتيْتَ أجُورهُنَّ وما ملكتْ يمينُكَ ممَّا أفاءَ اللَّه عليك وبناتِ عَمِّكَ وبناتِ عمَّاتك وبناتِ خالك وبنات خالاتك اللَّاتي هاجَرْنَ معك ...﴾ الآية [الأحزاب: ٥٠] فلم أكُنْ لأحِلَّ له؛ لأني لما هاجرتُ كنتُ من الطُّلقاءِ. أخرجه الترمذي (١) . ⦗٣٢٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطلقاء) جمع طليق: وهم أهل مكة الذين عفا عنهم رسول الله ﷺ يوم فتح مكة، فقال لهم: «اذهبوا فأنتم الطلقاء» والطليق: الأسير إذا خلي سبيله.\n_________\n(١) رقم (٣٢١١) في التفسير، باب ومن سورة الأحزاب، وقال: هذا حديث حسن لا نعرفه إلا من هذا الوجه من حديث السدي، أقول: والسدي هذا، هو إسماعيل بن عبد الرحمن بن أبي كريمة السدي الكبير أبو محمد الكوفي، وهو صدوق يهم كما قال الحافظ في \" التقريب \"، وفي سنده أيضًا أبو صالح باذام مولى أم هانئ، وهو ضعيف مدلس، ومع ذلك فقد صححه الحاكم ٢ / ٤٢٠ ووافقه الذهبي، قال الحافظ في \" تخريج الكشاف \": رواه الترمذي، والحاكم، وابن أبي شيبة، وإسحاق، والطبري، والطبراني، وابن أبي حاتم، كلهم من رواية السدي عن أبي صالح عن أم هانئ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢١٤) قال: ثنا عبد بن حميد. قال: ثنا عبيد الله بن موسى، عن إسرائيل عن السدي، وعن أبي صالح، فذكره.","vol":"2","page":319},{"text":"٧٦٨ - (ت) ابن عباس - ﵄ -: قال: نُهيَ رسولُ الله ﷺ عن أَصنافِ النِّساءِ، إلا ما كان من المؤمناتِ المهاجرَاتِ بقوله: ﴿لا يحل لك النِّساءُ من بعدُ ولا أَن تَبَدَّلَ بِهنَّ مِنْ أزواجٍ ولو أَعْجَبكَ حُسْنُهُنَّ إلا ما ملكتْ يمينُك﴾ فأحلَّ اللهُ فتياتِكم المؤمناتِ ﴿وامرأَةً مؤمِنَةً إِنْ وهبَتْ نفسها للنبيِّ﴾ وحرَّم كُلَّ ذات دِينٍ غير الإسلام، قال: ﴿ومن يَكْفُرْ بالإيمانِ فقد حبط عملُهُ وهو في الآخرةِ من الخاسرين﴾ [المائدة: ٥] وقال: ﴿يا أَيُّها النبيُّ إنا أحللنا لك أَزواجَكَ اللَّاتي آتيتَ أُجورَهنَّ وما ملكت يمينك مِمَّا أفاءَ اللَّه عليك - إلى قوله - خالصةً لك من دون المؤمنين﴾ وحرَّم ما سِوى ذلك من أصنافِ النِّساءِ. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حبط عمله) أي: بطل.\n_________\n(١) رقم (٣٢١٣) في التفسير، باب ومن سورة الأحزاب وقال: هذا حديث حسن، إنما نعرفه من حديث عبد الحميد بن بهرام قال: سمعت أحمد بن الحسن يقول: قال أحمد بن حنبل: لا بأس بحديث عبد الحميد بن بهرام عن شهر بن حوشب. أقول: وشهر بن حوشب صدوق كثير الإرسال والأوهام، ومع ذلك فقد حسن حديثه بعضهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣١٨) (٢٥ ٢٩) و(٤/١٦٤) قال: ثنا أبو النضر..و«الترمذي» (٣٢١٥) قال: ثنا عبد، قال: ثنا روح. كلاهما - أبو النضر، وروح- عن عبد الحميد بن بهرام، قال: ثني شهر ابن حوشب، فذكره.","vol":"2","page":320},{"text":"٧٦٩ - (ت س (١) - عائشة - ﵂ -: قالت: ما ماتَ رسولُ الله ﷺ حتى أُحِلَّ له النساء. أخرجه الترمذي والنسائي.\nوللنسائي أيضًا: حتَّى أُحِلَّ له أَنْ يَتَزوَّجَ من النساء ما شاءَ (٢) .\n_________\n(١) في الأصل: خ م، وهو خطأ.\n(٢) الترمذي رقم (٣٢١٤) في التفسير، باب ومن سورة الأحزاب، والنسائي ٦ / ٥٦ في النكاح، باب ما افترض الله ﷿ على رسوله ﵇ وحرمه على خلقه من حديث سفيان، عن عمرو عن عطاء عن عائشة، وإسناده صحيح. وقال الترمذي: هذا حديث حسن صحيح، وصححه ابن خزيمة وابن حبان، والحاكم من طريق ابن جريج عن عطاء عن عبيد بن عمير عن عائشة، وله شاهد عند ابن أبي حاتم كما نقله عنه ابن كثير ٦ / ٥١٢ من حديث أم سلمة أنها قالت: لم يمت رسول الله ﷺ حتى أحل الله له أن يتزوج من النساء ما شاء إلا ذات محرم ... .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد ٦/١٨٠ قال: حدثنا عبد الرحمن بن مهدي. و«الدارمي» ٢٢٤٧ قال: أخبرنا المعلى. و«النسائي» ٦/٥٦ قال: أخبرنا محمد بن عبد الله بن المبارك قال: حدثنا أبو هشام، وهوالمغيرة بن سلمة المخزومي.\nثلاثتهم - عبد الرحمن بن مهدي، والمعلى، وأبو هشام - قالوا: حدثنا وهيب، عن ابن جريج، عن عطاء، عن عبيد بن عمير، فذكره.\nوأخرجه الحميدي (٢٥) قال: حدثنا سفيان. قال: حدثنا عمرو. و«أحمد» (٦/١٤) قال: حدثنا سفيان. قال: حدثنا عمرو. وفي (٦ /٢٠١) قال: حدثنا عبد الرزاق قال: أخبرنا ابن جريج. و«الترمذي» (٣٢١٦) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان بن عيينة، عن عمرو. و«النسائى» (٦/٥٦) قال: أخبرنا محمد بن منصور، عن سفيان. قال: حفظناه من عمرو. كلاهما - عمرو بن دينار، وابن جريج- عن عطاء، قال: قالت عائشة مثله، وليس فيه - عبيد بن عمير - وقال الترمذي: هذا حديث حسن.","vol":"2","page":321},{"text":"٧٧٠ - (خ م) عائشة - ﵂ -: أنَّ أزواجَ النبيِّ ﷺ كُنَّ يَخْرُجْنَ باللَّيلِ قِبَلَ الْمَناصِع - وهو صَعيدٌ أَفيح - وكان عمرُ يقول للنبي ﷺ: احْجُبْ نِساءك، فلم يكن رسولُ الله ﷺ يفعل، فخرجتْ سَوْدَةُ بِنْتُ زَمْعَةَ زوجُ النبي ﷺ، ليلة من الليالي عِشاءًا - وكانت امرأَة طويلة - فناداها عمر: ألاَ قد عَرفْناكِ يا سودةُ، حِرْصًا على أن ينزلَ الحجابُ.\nوفي رواية: كان أَزواجُ النبي ﷺ يَخْرُجْنَ ليلًا إلى ليْلٍ قِبَلَ المناصع، وذكر نحوه.\nوفي أخرى قالت: خرَجتْ سودةُ بعد ما ضُرِبَ الحجَابُ (١) لحاجَتِها ⦗٣٢٢⦘ وكانَت امرأَة جسيمة تفرَعُ النِّساءَ جِسْمًا (٢)، لا تَخْفَى على مَنْ يعْرِفُها (٣) - فرآها عمرُ بنُ الخطاب، فقال: يا سَوْدةُ، [أما وَاللهِ] ما تَخْفَيْنَ علينا، فانظُري كيفَ تخرُجينَ؟ قالت: فانْكَفَأتْ راِجعة ورسولُ الله ﷺ في بيتي، وإنه ليتَعَشَّى وفي يدِهِ عَرْقٌ، فدَخلَتْ، فقالتْ: يا رسول اللهِ، إني خَرَجْتُ، فقال لي عمرُ كذا وكذا، قالت: فأُوحِي إليه، ثُمَّ رُفِعَ عنه وإنَّ العَرْق في يَدِهِ ما وضَعهُ، فقال: إِنهُ قد أُذِنَ لكُنَّ أَن تَخْرُجْنَ لِحَاجَتِكُنَّ، قال هشامٌ: يعني: البَراز (٤) . أخرجه البخاري، ومسلم (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المناصع): المواضع الخالية لقضاء الحاجة من الغائط والبول، وقد ذكرت. ⦗٣٢٣⦘\n(صعيد) الصعيد: وجه الأرض.\n(أفيح) الأفيح: الواسع.\n(جسيمة) امرأة جسيمة: عظيمة الجسم.\n(تفرع) النساء طولًا، أي: تطولهن.\n(فانكفأت) الانكفاء: الرجوع.\n(عَرْق) العَرْق: العظم الذي يقشر عنه معظم اللحم، ويبقى [عليه] منه بقية.\n_________\n(١) قال الحافظ ٨ / ٤٠٨ قوله: \" بعد ما ضرب الحجاب \" وقد تقدم في كتاب الطهارة من طريق هشام بن عروة عن أبيه ما يخالف ظاهره رواية الزهري هذه عن عروة.\nقال الكرماني: فإن قلت: وقع هنا \" أنه كان بعد ما ضرب الحجاب \" وتقدم في الوضوء \" أنه كان قبل الحجاب \" فالجواب: لعله وقع مرتين.\nقلت: (القائل ابن حجر) بل المراد بالحجاب الأول غير الحجاب الثاني.\nوالحاصل: أن عمر ﵁ وقع في قلبه نفرة من اطلاع الأجانب على الحريم النبوي، حتى صرح بقوله له -﵊ -: \" احجب نساءك \" وأكد ذلك، إلى أن نزلت آية الحجاب، ثم قصد بعد ⦗٣٢٢⦘ ذلك أن لا يبدين أشخاصهن أصلًا، ولو كن مستترات، فبالغ في ذلك، فمنع منه، وأذن لهن في الخروج لحاجتهن، دفعًا للمشقة، ورفعًا للحرج.\n(٢) أي: تطولهن، فتكون أطول منهن، والفارع: المرتفع العالي.\n(٣) أي: إذا كانت متلففة في ثيابها ومرطها، في ظلمة الليل ونحوها، على من قد سبقت له معرفة طولها، لانفرادها بذلك.\n(٤) \" البراز \" بفتح الباء: هو كناية عن قضاء حاجة الإنسان، والبروز لها من البيوت إلى الخلاء.\n(٥) البخاري ١ / ٢١٨ في الوضوء، باب خروج النساء إلى البراز، وفي التفسير، في تفسير سورة الأحزاب، باب قوله: ﴿لا تدخلوا بيوت النبي إلا أن يؤذن لكم﴾، وفي الاستئذان، باب آية الحجاب، ومسلم رقم (٢١٧٠) في كتاب السلام، باب إباحة الخروج للنساء لقضاء حاجة الإنسان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٦) قال: حدثنا ابن نمير. قال: حدثنا هشام. وفي (٦/٢٢٣) قال: حدثنا حجاج. قال: حدثنا ليث. قال: حدثني عقيل، عن ابن شهاب ثنا. وفي (٦/٢٧١) قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح بن كيسان. قال: قال ابن شهاب. و«البخاري» (١/٤٩) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث. قال: حدثني عقيل، عن ابن شهاب. وفي (١/٤٩) و(٦/١٥٠) قال: حدثني زكرياء بن يحيى. قال: حدثنا أبو أسامة، عن هشام بن عروة. وفي (٧/٤٩) قال حدثنا فروة بن أبي المعراء. قال: حدثنا علي بن مسهر، عن هشام. وفي (٨/٦٦)\nقال: حدثنا إسحاق. قال: أخبرنا يعمر بن إبراهيم. قال: حدثنا أبي، عن صالح، عن ابن شهاب. و«مسلم» (٧/٦، ٧) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو أسامة، عن هشام. (ح) وحدثناه أبو كريب. قال: حدثنا بن نمير. قال: حدثنا هشام. (ح) وحدثنيه سويد بن سعد. قال: حدثنا علي بن مسهر، عن هشام. (ح) وحدثنا عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد، عن ابن شهاب. (ح) وحدثنا عمرو الناقد. قال حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح، عن ابن شهاب. و«ابن خزيمة» (٥٤) قال: حدثنا نصر بن علي الجهضمي قال: حدثنا محمد بن عبد الرحمن، عن الطفاوي، قال: حدثنا هشام بن عروة. (ح) وحدثنا أبو بكر قال: حدثنا أبو أسامة، عن هشام. كلاهما -هشام بن عروة، وابن شهاب الزهري - عن عروة بن الزبير.","vol":"2","page":321},{"text":"٧٧١ - (خ م ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «كانت بنو إسرائيل يغتسِلونَ عُراة ينظُر بعضُهُمْ إلى سوْأَةِ بعضٍ، وكان موسى - ﵇- يغتسلُ وحدهُ، فقالوا: واللهِ ما يمْنَعُ موسى أَنْ يغتسلَ معنا إلا أنهُ آدَرُ، قال: فذهبَ مرَّة يغتسلُ، فوضع ثوبهُ على حجرٍ، ففرَّ الحجَرُ بثوْبِه، قال: فجمحَ موسى -﵇ - بإثْره، يقول: ثوْبي حَجَرُ، ثوبي حَجَرُ، حتى نظرتْ بنو إسرائيل إلى سوأَةِ موسى. فقالوا: والله ما بموسى من بأْسٍ. فقام الحجرُ حتى نُظِرَ إليه، قال: فأَخذَ ثوبَهُ، فطفِقَ بالحجر ضربًا (١)، قال أَبو هريرة: والله إنَّ بالْحَجَر نَدَبًا - ستَّة أو سبعة - من ضربِ موسى بالحجرِ» . ⦗٣٢٤⦘ هذه رواية البخاري، ومسلم.\nوللبخاري قال: قال رسول الله ﷺ: «إِنَّ موسى كانَ رجلًا حَييًّا سِتِّيرًا، لا يُرى شيءٌ من جلده، استحياء منه، فآذاه مَنْ آذاه من بني إسرائيل، فقالوا: ما يَسْتَتِرُ هذا السِّتر إلا من عَيبٍ بجِلده: إِمَّا بَرَصٍ، وإِمَّا أُدْرَةٍ، وإِمَّا آفةٍ، وإِنَّ الله أراد أن يُبَرِّئهُ مِمَّا قالوا لموسى، فخَلا يومًا وحده، فوضع ثيابه على الحجر ثم اغْتَسَلَ، فلمَّا فرغ أقبل إلى ثيابه ليأخُذَها، وإنَّ الحجَرَ عدَا بثوبه، فأخذ موسى عصاهُ، وطلب الحجر، وجعل يقول: ثوْبي حَجَرُ، ثوبي حَجَرُ، حتى انتهى إلى مَلإِ بني إسرائيل، فرأوه عُرْيانًا أحسنَ ما خلق اللهُ، وأبْرَأَهُ مما يقولون، وقام الحجرُ؛ فأَخذه بثوبه فلبِسَه، وطَفِقَ بالحجرِ ضربًا بعصاهُ، فو اللهِ إنَّ بالحجر لنَدَبًا من أَثَرِ ضرْبِه - ثلاثًا أو أَرْبعًا أو خمسًا - فذلك قوله تعالى: ﴿يا أَيُّها الذين آمنوا لا تكونوا كالذين آذَوْا موسى فَبرَّأَهُ اللَّهُ مما قالوا وكان عند اللَّه وَجِيهًا﴾ (٢)» .\nولمسلم قال: وكان موسى رجلًا حَيِيًّا، قال: فكان لا يُرَى ⦗٣٢٥⦘ متجرِّدًا، قال: فقالت بنو إسرائيل: إنهُّ آدَرُ، قال: فاغتْسَلَ عند مُوَيْهٍ، فوضع ثوبهُ على حجرٍ، فانطلقَ الحجرُ يَسْعى، واتَّبعَهُ بعصاه يضْرِبه: ثوْبي حَجَرُ، ثوبي حَجَرُ، حتى وقفَ على ملأٍ من بني إسرائيل، فنزلت: ﴿يا أَيُّها الذين آمنوا لا تكونوا كالذين آذَوْا موسى فَبرَّأَهُ اللَّهُ مما قالوا وكان عند اللَّه وَجِيهًا﴾، وأخرجه الترمذي مثْلَ روايةِ البخاري المفردة (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سوأة) السوأة: كل ما يستحي الإنسان منه إذا انكشف.\n(آدر) الأدرة: نفخة في الخصية، والرجل آدر.\n(فجمح) جمح: إذا أسرع.\n(ندبًا) الندب: أثر الجرح إذا لم يرتفع عن الجلد، فشبه به أثر الضرب في الحجر.\n(ملأ) الملأ: أشراف الناس إذا كانوا مجتمعين.\n_________\n(١) أي: جعل يضرب، يقال: طفق يفعل كذا، وطفق - بكسر الفاء وفتحها - وجعل وأخذ وأقبل بمعنى واحد.\n(٢) قال الحافظ: وقد روى أحمد بن منيع في مسنده، والطبري وابن أبي حاتم بإسناد قوي عن ابن عباس عن علي قال: \" صعد موسى وهارون الجبل، فمات هارون، فقال بنو إسرائيل لموسى: أنت قتلته، كان ألين لنا منك، وأشد حياء، فآذوه بذلك، فأمر الله الملائكة فحملته، فمروا به على بني إسرائيل، فعلموا بموته \"، قال الطبري: يحتمل أن يكون هذا هو المراد بالأذى في قوله: ﴿لا تكونوا كالذين آذوا موسى﴾، قال الحافظ: وما في الصحيح أصح من هذا، لكن لا مانع أن يكون للشيء سببان فأكثر، كما تقدم تقريره غير مرة.\n(٣) البخاري ١ / ٣٣٠ في الغسل، باب من اغتسل عريانًا وحده، وفي الأنبياء، باب حديث الخضر مع موسى ﵉، وفي تفسير سورة الأحزاب، باب قوله ﴿لا تكونوا كالذين آذوا موسى﴾، ومسلم رقم (٣٣٩) في الحيض، باب جواز الاغتسال عريانًا في الخلوة، ورقم (٣٣٩) في الفضائل، باب فضائل موسى ﵇، والترمذي رقم (٣٢١٩) في التفسير، باب ومن سورة الأحزاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٥) . و«البخاري» (٧٨١) قال: ثنا إسحاق بن نصر. و«مسلم» (١/١٨٣)، (٧/٩٩) قال: ثنا محمد بن رافع.\nثلاثتهم - أحمد بن حنبل، وإسحاق، ومحمد بن رافع - عن عبد الرزاق بن همام، قال: ثنا معمر، عن همام بن منبه، فذكره.\nوالرواية الثانية: أخرجها أحمد (٢/٤٩٢، ٥١٤، ٥٣٥)، والبخاري (٤/١٩٠)، (٦/١٥١) «الترمذي» (٣٢٢١)، والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٣٠٢) عن خلاس، عن عمار بن أبي عمار، فذكره.","vol":"2","page":323},{"text":"<span data-type=\"title\" id=toc-202>سورة سبأ</span>\n٧٧٢ - (ت د) - (فروةُ بن مُسيكٍ المرادي - ﵁ - (١): قال: أَتيتُ النبيَّ ﷺ، فقلتُ: يا رسولَ اللهِ، ألا أُقاتِلُ مَنْ أَدْبَرَ من قومي بمن أقبَلَ منهم؟ فأذِنَ لي في قتالهم وأمَّرَني، فلما خرجتُ من عنده، سأَل عني، ما فعل الغُطَيْفيُّ؟ فأُخبِرَ أني سِرْتُ، فأرسل في إثْري فرَدَّني، فأتيْتُهُ - وهو في نفرٍ من أصحابه - فقال: ادْعُ القوم، فمن أسلمَ منهم فاقْبَلْ منه، ومن لم يُسِلم فلا تَعْجَلْ حتى أُحَدِّث إليك، قال: وأُنزِلَ في سبأٍ ما أنزلَ، فقال رجل: يا رسولَ الله، وما سبَأ؟ أَرضٌ، أَو امرأة؟ قال: «ليس بأَرضٍ، ولا امرأة، ولكنه رجلٌ وَلدَ عشرة من العرب، فتَيَامَنَ منهم ستةٌ وتشاءمَ منهم أربعةٌ، فأما الذين تشاءموا: فلَخْمٌ، وجُذامٌ، وغسان، وعامِلةُ. وأما الذين تَيَامنُوا: فالأزدُ، والأشْعريون (٢)، وحِمَيرُ، وكِنْدَة، ومِذْحجُ، وأنمارُ» . فقال رجلٌ: وما أنمارُ؟ قال: «الذين منهم خَثْعَمُ وبَجيلةُ» . هذه رواية الترمذي.\nوأخرجه أبو داود مختصرًا في كتاب الحروف، وهذا لفظُهُ، قال: أتيتُ النَّبيَّ ﷺ - فذكر الحديث، ولم يذكر لفظه - فقال رجل من القومِ: يارسولَ الله، ⦗٣٢٧⦘ أخبِرنا عن سبأٍ، ما هو: أرضٌ، أو امرأةٌ؟ قال: «ليس بأرضٍ ولا امرأةٍ، ولكنه رجلٌ وَلدَ عشرة من العرب، فتيامَنَ ستةٌ، وتشاءمَ أربعةٌ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتيامن وتشاءم) تيامن، أي: قصد جهة اليمن، وتشاءم، أي: قصد جهة الشام.\n_________\n(١) فروة بن مسيك - بضم الميم، مصغر - المرادي ثم الغطيفي أبو عمر له صحبة، أسلم سنة تسع وسكن الكوفة. روى عن النبي ﷺ، وروى عنه هانئ بن عروة، والشعبي، وأبو سبرة النخعي وغيرهم، قال ابن سعد: استعمله عمر ﵁ على صدقات مذحج. ثم سكن الكوفة، وكان من وجوه قومه.\n(٢) في الأصل والمطبوع: الأشعرون، والتصحيح من الترمذي.\n(٣) الترمذي رقم (٣٢٢٠) في التفسير، باب ومن سورة سبأ، وأبو داود رقم (٣٩٧٨) في الحروف والقراءات، وفي سنده أبو سبرة النخعي الكوفي، لم يوثقه غير ابن حبان، وأخرجه الحاكم ٢ / ٤٢٣ من طريق آخر، وله شاهد عنده من حديث ابن عباس ٢ / ٤٢٣ وصححه ووافقه الذهبي، ولذا قال الترمذي: حديث حسن، وهو كما قال، وأخرجه أحمد ٣ / ٤٥١، وابن جرير الطبري ٢٢ / ٥٢، وأورده السيوطي في \" الدر المنثور \" ٥ / ٢٣١ وزاد نسبته لعبد بن حميد، والبخاري في تاريخه، وابن المنذر، وابن مردويه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٩٨٨) قال: حدثنا عثمان بن أبي شيبة وهارون بن عبد الله. و«الترمذي» ٣٢٢٢ قال: حدثنا أبو كريب وعبد بن حميد وغير واحد. و«عبد الله بن أحمد» قال: حدثنا خلف ابن هشام. (ح) وحدثنا عبد الله بن محمد.\nستتهم - عثمان، وهارون، ومحمد بن العلاء أبو كريب، وعبد بن حميد، وخلف، وعبد الله بن محمد أبو بكر بن أبي شيبة - عن أبي أسامة حماد بن أسامة، عن الحسن بن الحكم النخعي، قال: حدثناه أبو سيبرة النخعي، فذكره.\nأخرجه أحمد. قال: حدثنا حسين، قال: حدثنا شيبان، قال: حدثنا الحسن بن الحكم، عن عبد الله ابن عايش، عن فروة بن مسيك، فذكره.","vol":"2","page":326},{"text":"٧٧٣ - (خ ت) أبو هريرة - ﵁ -: أنَّ نبيَّ الله ﷺ قال: «إذا قضى اللهُ الأمرَ في السماءِ ضرَبت الملائكةُ بأجنحتها خُضْعانًا لقوله، كأنه سِلْسِلةٌ على صفوان، فإذا فُزِّعَ عن قلوبِهمْ قالوا: ماذا قال ربُّكُمْ؟ قالوا للذي قال: الحقَّ (١)، وهو العليُّ الكبيرُ، فَيَسمعُها مُستَرِقُ السَّمْعِ، ومسترقُو السَّمع (٢) هكذا، بعضُه فوق بعض - ووَصفَ سُفيانُ (٣) بِكفِّهِ فحرَّفَها، وبدَّدَ بين أصابعه - فيَسْمعُ الكلمةَ ⦗٣٢٨⦘ فَيُلْقيها إلى من هو تَحْتَهُ، حَتَّى يُلْقِيها على لِسانِ السَّاحِر أو الكاهِنِ، فرُبَّما أدْرَكَ الشِّهابُ قَبْلَ أن يُلْقِيَها، وربما ألقَاهَا قَبْلَ أن يُدْرِكَهُ، فيَكْذِبُ معها مائَةَ كذْبةٍ، فيقال: أَليسَ قد قال لنا يومَ كذا وكذا: كذا وكذا؟ فيُصَدَّقُ بتلك الكلمة التي سُمِعَتْ من السماء» . أخرجه البخاري.\nوأخرجه الترمذي قال: إذا قَضَى اللهُ في السَّمَاءِ أَمْرًا، ضَرَبتِ الملائكةُ بأجْنِحَتها خُضَّعًا لقوله، كأنها سِلْسِلةٌ على صفوان فإذا فُزِّعَ عن قلوبِهمْ قالوا: ماذا قال ربُّكُمْ؟ قالوا: الحقَّ، وهو العليُّ الكبيرُ، قال: والشَّيَاطين بعضُهم فوقَ بعضٍ (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فُزِّع) عن قلوبهم: كشف عنها الفزع.\n(خُضَّعًا) جمع خاضع، وهو المنقاد المتطامن، وخضعانًا: مصدر، ويجوز أن يكون جمع خاضع.\n(صفوان) الصفوان: الحجر الأملس، وجمعه: صُفِيٌّ، وقيل: هو جمع واحدته صفوانة والصفا أيضًا: جمع صفاة، وهي الحجر الأملس.\n_________\n(١) أي للذي قال القول الحق، وهو الله ﷾.\n(٢) قال الحافظ: في رواية علي عند أبي ذر: ومسترق السمع، بالإفراد، وهو فصيح.\n(٣) هو سفيان بن عيينة.\n(٤) البخاري ٨ / ٤١٣، ٤١٤ في تفسير سورة سبأ، باب ﴿حتى إذا فزع عن قلوبهم﴾، وفي تفسير سورة الحجر، باب قوله: ﴿إلا من استرق السمع﴾، والترمذي رقم (٣٢٢١) في التفسير، باب ومن سورة سبأ، وقال: حديث حسن صحيح.","vol":"2","page":327},{"text":"٧٧٤ - (د) ابن مسعود - ﵁ -: قال: إذا تكَلَّمَ الله بِالْوَحْيِ سَمِعَ أهلُ السماءِ صَلْصَلَة كجرّ السّلْسِلَةِ على الصَّفَا، فيَصْعَقُونَ، فلا يزالونَ ⦗٣٢٩⦘ كذلك، حتَّى يأتِيَهُمْ جبريلُ، فإذا جاء فُزّع عن قُلوبهم، فيقولون: يا جبريلُ ماذا قال ربك (١)؟ فيقول: الحقَّ، فيقولونَ: الحقَّ الحقَّ. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صلصلة) الصلصلة: صوت الأجرام الصلبة بعضها على بعض.\n_________\n(١) في الأصل: ربكم، والتصحيح من أبي داود.\n(٢) رقم (٤٧٣٨) وسنده حسن، وعلقه البخاري موقوفًا على ابن عباس في التوحيد ١٣ / ٣٨١، باب قول الله تعالى: ﴿ولا تنفع الشفاعة عنده إلا لمن أذن له﴾ . قال الحافظ في \"الفتح \": وقد وصله البيهقي في \" الأسماء والصفات \" من طريق أبي معاوية عن الأعمش عن مسلم بن صبيح وهو أبو الضحى عن مسروق، وهكذا أخرجه أحمد عن أبي معاوية، وأخرجه البخاري في كتاب \" خلق أفعال العباد \"، وابن أبي حاتم في كتاب \" الرد على الجهمية \"، وذكره السيوطي في \" الدر المنثور \" ٥ / ٢٣٦ وزاد نسبته لسعيد بن منصور، وعبد بن حميد، وابن المنذر، وأبي الشيخ \" في العظمة \"، وابن مردويه، والبيهقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٧٣٨) قال: ثنا أحمد بن أبي سريح الرازي، وعلي بن الحسين بن أبراهيم، علي ابن مسلم، قالوا: ثنا أبو معاوية، قال: ثنا الأعمش، عن مسلم، عن مسروق، فذكره.","vol":"2","page":328},{"text":"<span data-type=\"title\" id=toc-203>سورة فاطر</span>\n٧٧٥ - (ت) أبو سعيد الخدري - ﵁ -: أنَّ النبيَّ ﷺ قال في هذه الآية: ﴿ثُمَّ أَوْرَثْنَا الكتابَ الذين اصْطَفيْنا من عِبادِنا فمنهم ظالمٌ لِنَفْسِهِ ومنهم مُقْتَصِدٌ ومنهم سابقٌ بالخيرات بإِذْنِ اللَّهِ﴾ [فاطر: ٣٢] قال: «هؤلاءِ كُلُّهُم بمنزلةٍ واحدَةٍ، وكُلُّهُم في الْجَنَّةِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٢٣) في التفسير، باب ومن سورة الملائكة وقال: حديث غريب حسن. وأبو داود الطيالسي ٢ / ٢٢، والطبري ٢٢ / ٩٠، وفي سنده من لم يسم، وله شاهد عند أحمد ٥ / ١٩٨ و٦ / ٤٤٤ من حديث أبي الدرداء، وأبي داود الطيالسي ٢ / ٢٢ من حديث عائشة، وغيرهما، وهذه الطرق يشد بعضها بعضًا كما قال ابن كثير، فتقوى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٧٨) . و«الترمذي» (٣٢٢٥) قال: حدثنا أبو موسى محمد بن المثنى، ومحمد بن بشار.\nثلاثتهم - أحمد، وابن المثني، وابن بشار - قالوا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الوليد بن العيزار، أنه سمع رجلا من ثقيف، يحدث عن رجل من جرير كنانة، فذكره.","vol":"2","page":329},{"text":"٧٧٦ - ابن عباس ﵄ قال: ﴿وجاءكُم النذير﴾ [فاطر: ٣٧]: الرسول بالقرآن. أخرجه رزين (١) .\n_________\n(١) قال ابن جرير الطبري: قال ابن زيد في قوله تعالى: ﴿وجاءكم النذير﴾ قال النذير: النبي، وقرأ ﴿هذا نذير من النذر الأولى﴾ . وقال ابن كثير: وهذا هو الصحيح عن قتادة فيما رواه شيبان عنه أنه قال: احتج عليهم بالعمر والرسل، وهذا اختيار ابن جرير، وهو الأظهر، لقوله تعالى: ﴿ونادوا يا مالك ليقض علينا ربك قال إنكم ماكثون. لقد جئناكم بالحق ولكن أكثركم للحق كارهون﴾ أي: لقد بينا لكم الحق على ألسنة الرسل فأبيتم وخالفتم.","vol":"2","page":330},{"text":"<span data-type=\"title\" id=toc-204>سورة يس</span>\n٧٧٧ - (ت) (أبو سعيد الخدري - ﵁ -): قال: كانت بنُو سَلِمَةَ في ناحِيَةِ المدينة، فأرادوا النُّقْلَةَ إلى قُرب المسجد، فنزلت هذه الآية ﴿إنَّا نَحنُ نُحْييِ الموتَى ونكْتُبُ مَا قَدَّمُوا وآثارهُمْ﴾ [يس: ١٢] فقال رسول الله ﷺ «إِنَّ آثاركم تُكْتَب، فلم ينْتَقِلُوا» . أخرجه الترمذي (١) . ⦗٣٣١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آثاركم) الآثار: آثار أقدامهم في الأرض، أراد به: مشيهم إلى العبادة.\n_________\n(١) رقم (٣٢٢٤) في التفسير، باب ومن سورة يس، وقال: هذا حديث حسن غريب، من حديث الثوري. وقال ابن كثير ٧ / ٨٤: وقد روي من غير طريق الثوري.\nفقال الحافظ أبو بكر البزار: حدثنا عباد بن زياد الساجي، حدثنا عثمان بن عمر، حدثنا شعبة، عن سعيد الجريري، عن أبي نضرة، عن أبي سعيد الخدري ﵁ قال: إن بني سلمة شكوا إلى رسول الله ﷺ بعد منازلهم من المسجد، فنزلت: ﴿ونكتب ما قدموا وآثارهم﴾، فأقاموا في مكانهم، وحدثنا محمد بن المثنى، حدثنا عبد الأعلى، حدثنا الجريري، عن أبي نضرة عن أبي سعيد ﵁ عن النبي ﷺ بنحوه، وفيه غرابة من حيث ذكر سبب نزول الآية، والسورة بكمالها مكية، فالله أعلم. اهـ.\nوللحديث شاهد أيضًا عند ابن جرير ٢٢ / ١٠٠ من طريق إسرائيل عن سماك عن عكرمة ⦗٣٣١⦘ عن ابن عباس بنحوه فيتقوى الحديث به، ولذلك حسنه الترمذي، وصححه الحاكم ٢ / ٤٢٨، ٤٢٩ ووافقه الذهبي، وأصل الحديث عند مسلم رقم (٦٦٥) من حديث جابر دون سبب النزول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٢٦) قال: ثنا محمد بن وجرير الواسطي. قال: ثنا إسحاق بن يوسف الأزرق، عن سفيان، والثوري، عن أبي سفيان السعدي، عن أبي نضرة، فذكره.","vol":"2","page":330},{"text":"٧٧٨ - () (ابن عباس - ﵄ -) قال: كان بمدينة أنطاكِيةَ فرعونٌ من الفراعِنة، فبعثَ اللهُ إليهم المرسَلين، وهم ثلاثةٌ، قدَّمَ اثنين، فكذَّبوهُمَا فقوَّاهم بثالث، فلما دعتْهُ الرُّسلُ، وصَدَعت بالذي أُمِرتَ به، وعابَتْ دينَهُ، قال لهم: ﴿إنَّا تَطَيَّرْنَا بكم﴾ ﴿قالوا طائرُكم معكم﴾ [يس: ١٨-١٩]، أي: مصائبكُم. أخرجه رزين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تطيرنا بكم): تشاءمنا بكم\n_________\n(١) ورواه ابن جرير الطبري بمعناه ٢٢ / ١٠١ من رواية ابن إسحاق بسند معضل فيما بلغه عن ابن عباس، وكعب الأحبار، ووهب بن منبه.","vol":"2","page":331},{"text":"٧٧٩ - () (ابن عباس - ﵄ -) في قوله تعالى: ﴿وجاء من أقْصى المدينةِ رَجُلٌ يسعى - إلى قوله - وجَعلني من المُكْرَمين﴾ [يس: ٢٠ - ٢٧] قال: نَصَحَ قومَهُ حيًّا وميِّتًا. ⦗٣٣٢⦘ أخرجه رزين (١) .\n_________\n(١) ذكره ابن كثير عن ابن عباس بلفظ: نصح قومه في حياته بقوله: ﴿يا قوم اتبعوا المرسلين﴾، وبعد مماته في قوله: ﴿يا ليت قومي يعلمون بما غفر لي ربي وجعلني من المكرمين﴾، وقال: رواه ابن أبي حاتم.","vol":"2","page":331},{"text":"٧٨٠ - (خ م ت) أبو ذَرٍ الغفاري - ﵁ -: قال: كنتُ مع رسول الله ﷺ في المسجد، عند غروب الشمسِ، فقال: «يا أبا ذَرٍّ، أتَدري أينَ تذهبُ هذه الشمس؟» قلتُ: الله ورسولُه أعلم، قال: «تذهب تسجُد تحتَ العرش، فتستأذِنُ، فيُؤذَنُ لها، ويوشكُ أَن تسجُدَ فلا يُقْبَل منها، وتستأذِنَ فلا يُؤذَن لها، فيقال لها: ارجعِي مِن حيثُ جِئتِ، فتطلُع من مَغرِبِها، فذلك قوله ﷿: ﴿والشمسُ تجري لمستقرٍّ لها ذلك تقدير العزيز العليم﴾ [يس: ٣٨]» .\nوفي رواية: ثم قرأَ: ﴿ذلك مُسْتَقَرٌّ لها﴾ في قراءِة عبد الله (١) .\nوفي أخرى: فقال رسول الله ﷺ: تَدْرُونَ مَتى ذاكُم؟ ذاكَ حين لا يَنْفَعُ نفسًا إيمانُها، لم تكن آمنتْ مِنْ قبلُ، أو كسَبتْ في إيمانها خَيرًا.\nوفي رواية مُخْتَصرًا، قال: سألتُ النبيَّ ﷺ عن قوله: ﴿والشمسُ تجرى لمستقرٍّ لها﴾؟ قال: مُسْتَقَرُّها: تحت العرش. أخرجه البخاري، ومسلم.\nوفي رواية الترمذي نحو ذلك (٢) . ⦗٣٣٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يوشك) الإيشاك: الإسراع.\n_________\n(١) أي عبد الله بن مسعود، وقرأها كذلك عكرمة، وعلي بن الحسين، والشيزري عن الكسائي، كما في زاد المسير ٧ / ١٩ لابن الجوزي.\n(٢) البخاري ٨ / ٤١٦، في تفسير سورة يس، وفي بدء الخلق، باب صفة الشمس والقمر، وفي التوحيد، ⦗٣٣٣⦘ باب ﴿وكان عرشه على الماء﴾، وباب قول الله تعالى: ﴿تعرج الملائكة والروح إليه﴾، ومسلم رقم (١٥٩) في الإيمان، باب بيان الزمن الذي لا يقبل فيه الإيمان، والترمذي رقم (٣٢٢٥) في التفسير، ومن سورة يس. قال الحافظ في \" الفتح \": قال ابن العربي: أنكر قوم سجودها، وهو صحيح ممكن، وتأوله قوم على ما هي عليه من التسخير الدائم، قال الحافظ: ويحتمل أن يكون المراد بالسجود، سجود من هو موكل بها من الملائكة، أو تسجد بصورة الحال، فيكون عبارة عن الزيادة في الانقياد والخضوع في ذلك. وقال ابن كثير: في معنى قوله: ﴿لمستقر لها﴾ قولان: أحدهما: أن المراد: مستقرها المكاني، وهو تحت العرش مما يلي الأرض في ذلك الجانب، وهي أينما كانت فهي تحت العرش وجميع المخلوقات، لأنه سقفها، والقول الثاني: أن المراد بمستقرها، هو منتهى سيرها، وهو يوم القيامة يبطل سيرها وتسكن حركتها، وتكور، وينتهي هذا العالم إلى غايته، وهذا هو مستقرها الزماني. وقال الحافظ: وقال الخطابي: يحتمل أن يكون المراد باستقرارها تحت العرش، أنها تستقر تحته استقرارًا لا نحيط به نحن، ويحتمل أن يكون المعنى: أو علم ما سألت عنه - يعني أبا ذر - من مستقرها تحت العرش في كتاب فيه ابتداء أمور العالم ونهايتها، فينقطع دوران الشمس وتستقر عند ذلك ويبطل فعلها، وليس في سجودها كل ليلة تحت العرش ما يعيق عن دورانها في سيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٤٥) قال: حدثنا مؤمل، قال: حدثنا حماد، يعني ابن سلمة. قال: حدثنا يونس. وفي (٥/١٥٢) قال حدثنا: محمد عبد عبيد. قال: حدثنا الأعمش والبخاري (٤/١٣١) قال: حدثنا محمد بن يوسف قال: حدثنا سفيان عن الأعمش. وفي (٥/١٥٨، ١٧٧) قال: حدثنا وكيع. قال: حدثنا الأعمش. وفي (٥/١٦٥) قال: حدثنا يزيد. قال: حدثنا سفيان، يعني ابن حسين، عن الحكم. وفي (٥/١٧٧) قال: حدثنا سفيان عن الأعمش. وفي (٦/١٥٤) قال: حدثنا أبو نعيم. قال: حدثنا الأعمش. وفي (٦/١٥٤) قال: حدثنا الحميدي. قال: حدثنا وكيع. قال: حدثنا الأعمش. وفي ٩/١٥٣ قال: حدثنا يحيى بن جعفر. قال: حدثنا أبو معاوية. عن الأعمش. وفي (٩/١٥٥) قال: حدثنا عياش ابن الوليد. قال: حدثنا وكيع، عن الأعمش. و«مسلم» ١/٩٦ قال: حدثنا يحيى بن أيوب وإسحاق بن إبراهيم، جميعا عن ابن علية. قال: حدثنا يونس (ح) وحدثني عبد الحميد بن بيان الواسطي. قال: أخبرنا خالد، يعني بن عبد الله، عن يونس. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية قال: حدثنا الأعمش. (ح) وحدثنا أبو سعيد الأشج، وإسحاق بن إبراهيم. قال: إسحاق: أخبرنا. وقال الأشج: حدثنا وكيع. قال: حدثنا الأعمش. و«أبو داود» (٤٤٠٢) قال: حدثنا عثمان بن أبي شيبة، وعبيد الله بن ميسرة. قالا: حدثنا يزيد بن هارون، عن سفيان حسين، عن الحكم بن عتيبة. و«الترمذي» (٣٢٢٧، ٢١٨٦) قال: حدثنا هناد. قال: حدثنا أبو معاوية، عن الأعمش عن إسماعيل بن علية، عن يونس بن عبيد. (ح) وعن إسحاق بن إبراهيم عن أبي نعيم، عن أبيه، عن الأعمش.\nثلاثتهم - يونس بن عبيد، والأعمش، والحكم بن عتيبة - عن إبراهيم بن يزيد التيمي، عن أبيه، فذكره.\n(*) في رواية ابن علية قال: (حدثنا يونس، عن إبراهيم بن يزيد التيمي، سمعه فيما أعلم عن أبيه)","vol":"2","page":332},{"text":"<span data-type=\"title\" id=toc-205>سورة الصافات</span>\n٧٨١ - (ت) سمرة بن جندب - ﵁ -: في قوله تعالى: ﴿وجعلنا ذُرِّيَّتَهُ هُمُ الباقين﴾ [الصافات: ٧٧] عن النبي ﷺ قال: «حَامٌ، وسَامٌ، ويافث، ويقال: يافث بالثاء والتاء، ويقال: يَفَث» (١) . ⦗٣٣٤⦘\nوفي رواية قال: قال رسول الله ﷺ: «سامٌ: أَبو العرب، وحام: أبو الحبش، ويافث: أبو الرومِ» . أخرجه الترمذي (٢) .\n_________\n(١) الترمذي رقم (٣٢٢٨) في التفسير، باب ومن سورة الصافات، وفي سنده سعيد بن بشير الأزدي، وهو ضعيف، كما قال الحافظ في \" التقريب \".\n(٢) رقم (٣٢٢٩)، وفيه عنعنة الحسن عن سمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٣٠) قال: ثنا محمد بن المثني، قال: ثنا محمد بن خالد بن عثمة، قال: ثنا سعيد بن بشير، عن قتادة عن الحسن، فذكره.\n- والرواية الثانية: أخرجها أحمد (٥/٩) قال: حدثنا عبد الوهاب، عن سعيد (ح) وحدثنا حسين، قال: حدثنا شيبان. وفي (٥/١٠) قال: حدثنا روح في كتابه، قال: حدثنا سعيد بن أبي عروبة. و«الترمذي» (، ٣٢٣١ و٣٩٣١) قال: أخبرنا بشر بن معاذ، قال: حدثنا يزيد بن زريع، عن سعيد بن أبي عروبة.\nكلاهما (سعيد، وشيبان) عن قتادة، عن الحسن، فذكره.","vol":"2","page":333},{"text":"٧٨٢ - () (ابن عباس وابن مسعود - ﵄ -): يُذكَرُ عنهما:أَنَّ إلْياسَ: هو إدْرِيسُ، وكان ابنُ مسعودٍ يقرأُ: ﴿سلام على إدْراسين﴾ [الصافات: ١٣٠] . أخرجه رزين (١) .\n_________\n(١) ذكره ابن كثير من رواية ابن أبي حاتم، وذكر هذه القراءة ابن الجوزي في \" زاد المسير \" عن عبد الله بن مسعود.","vol":"2","page":334},{"text":"٧٨٣ - (ت) (أبي بن كعب - ﵁ -): قال: سألت رسول الله ﷺ عن قوله تعالى: ﴿وأَرسلناه إلى مائة أَلفٍ أو يزيدونَ﴾ [الصافات:١٤٧] قال: «يزيدُون عِشْرينَ ألفًا» .أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٢٧) في التفسير، باب ومن سورة الصافات وقال: هذا حديث غريب، ورواه ابن جرير الطبري ٢٣ /٦٧، وفي سنده مجهول وضعيف، وأورده السيوطي في \"الدر المنثور \" ٢ / ٢١٩ وزاد نسبته لابن المنذر، وابن أبي حاتم، وابن مردويه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٢٩) قال: ثنا علي بن حجر قال:ثنا الوليد بن مسلم، عن زهير بن محمد، عن رجل، عن أبي العالية،فذكره.","vol":"2","page":334},{"text":"٧٨٤ - () (ابن عباس - ﵄ -): في قوله تعالى: ﴿وإنا لنحن الصَّافُّونَ﴾ [الصافات: ١٦٥] قال: الملائكةُ تُصَفُّ عند ربها بالتسبيح. أخرجه رزين (١) .\n_________\n(١) ذكره بمعناه ابن جرير الطبري ٢٣ / ٧٢ وابن عباس قوله: ﴿وإنا لنحن الصافون﴾ قال: يعني ⦗٣٣٥⦘ الملائكة ﴿وإنا لنحن المسبحون﴾ قال: الملائكة صافون تسبح لله ﷿، وفي سنده عطية العوفي، وهو ضعيف، وفي صحيح مسلم رقم (٥٢٢) في المساجد ومواضع الصلاة، من حديث حذيفة ﵁ قال: قال رسول الله ﷺ: \" فضلنا على الناس بثلاث: جعلت صفوفنا كصفوف الملائكة، وجعلت لنا الأرض كلها مسجدًا، وجعلت تربتها لنا طهورًا إذا لم نجد الماء، وذكر خصلة أخرى \".","vol":"2","page":334},{"text":"<span data-type=\"title\" id=toc-206>سورة ص</span>\n٧٨٥ - (ت) (ابن عباس - ﵄ -): قال: مرضَ أبو طالبٍ فجاءتْهُ قريشٌ، وجاءه النبي ﷺ - وعند أبي طالبٍ مجلسُ رجُلٍ - فقام أبو جهلٍ كي يمنَعه من الجلوس فيه، قال: وشكَوْه إلى أبي طالبٍ. فقال: يا ابن أَخي، ما تُريدُ من قومِكَ؟ قال: أُريدُ منهم كلمة تدينُ لهم بها العربُ، وتُؤدِّي إليهم العجمُ الجِزيةَ. قال: كلمة واحدة؟ قال: كلمة واحدة، فقال: يا عمِّ. قولوا: لا إله إلا الله. فقالوا: إلهًا واحدًا؟ ما سمعنا بهذا في المِلَّة الآخرة. إنْ هذا إلا اختلاقٌ. قال: فنزل فيهم القرآن ﴿ص. والقرآنِ ذي الذِّكْر. بل الذين كفروا في عِزَّةٍ وشقاقٍ. كم أَهلكنا من قبلِهم من قَرْنٍ فنادَوْا ولاتَ حين منَاص. وعجبوا أنْ جاءهم منْذِرٌ منهم وقال الكافرون هذا ساحر كذَّاب. أجعلَ الآلهة إلهًا واحدًا إنَّ هذا لشيءٌ عُجاب. وانطلقَ الملأُ منهم أن امْشُوا واصبروا على آلهتِكم إن هذا لشيءٌ يُراد. ما سمعنا بهذا في الْمِلَّةِ الآخِرة إنْ هذا إلا اخْتِلاق﴾ [ص: ١ - ٧] . ⦗٣٣٦⦘ أَخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تدين) دان له يدين: إذا أطاعه، ودخل تحت حكمه.\n(اختلاق) الاختلاق: الكذب.\n_________\n(١) رقم (٣٢٣٠) في التفسير، باب ومن سورة ص، وأخرجه أحمد في \" المسند \" رقم (٢٠٠٨)، وفي سنده يحيى بن عمارة الكوفي لم يوثقه غير ابن حبان، ومع ذلك فقد حسنه الترمذي، ورواه الحاكم ٢ / ٤٣٢ وقال: صحيح الإسناد، ووافقه الذهبي، وأورده السيوطي في \" الدر المنثور \" ٥ / ٢٩٥ وزاد نسبته لابن أبي شيبة، وعبد بن حميد، والنسائي، وابن المنذر، وابن أبي حاتم، وابن مردويه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد (١/٢٢٧) (٢٠٠٨) قال: حدثنا يحيى. و«الترمذي» (٣٢٣٢) قال: حدثنا محمود بن غيلان، وعبد بن حميد،. قالا: حدثنا أبو أحمد. (ح) وحدثنا بندار، قال: حدثنا يحيى ابن سعيد. و«النسائى» في الكبرى (تحفة الأشراف) ٥٦٤٧ عن إبراهيم بن محمد التيمي، عن يحيى بن سعيد. (ح) عن ابن بشار عن عبد عبد الرحمن. ثلاثتهم- يحيى، وأبو أحمد، وعبد الرحمن -عن سفيان.\n٢- وأخرجه أحمد (١/٢٢٨) (٢٠٠٨)، (١/٣٦٢) (٣٤١٩) . و«النسائى» في الكبرى (تحفة الأشراف) (٥٦٤٧) عن الحسن بن أحمد بن حبيب الكرماني، عن محمد بن عبد الله بن نمير. كلاهما -أحمد، ومحمد -عن حماد بن أسامة أبي أسامة.\nكلاهما (سفيان، وحماد) عن الأعمش، عن يحيى بن عمارة، عن سعيد بن جبير، فذكره.\nفي رواية يحيى (يحيى بن عمارة) .\nفي رواية محمود بن غيلان (يحيى) ولم ينسبه.\nفي رواية عبد بن حميد (يحيى بن عباد) .\nفي رواية حماد بن أسامة (عباد بن جعفر) .","vol":"2","page":335},{"text":"<span data-type=\"title\" id=toc-207>سورة الزمر</span>\n٧٨٦ - (ت) (عبد الله بن الزبير بن العوام - ﵄ -): قال: لما نزلت ﴿ثم إنَّكم يومَ القيامة عند ربكم تَخْتصِمون﴾ [الزمر: ٣١] قال الزبير: يا رسول الله، أتُكَرَّرُ علينا الخصومةُ بعد الذي كان بيننا في الدنيا؟ قال: «نعم» فقال: «إنَّ الأمرَ إذًا لشديدٌ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٣٤) في التفسير، باب ومن سورة الزمر، وإسناده حسن إن شاء الله، وقال الترمذي: حسن صحيح، وأخرجه الحاكم ٢ / ٤٣٥ وقال: صحيح على شرط مسلم، ووافقه الذهبي، وأورده السيوطي في \" الدر المنثور \" ٥ / ٣٢٧ وزاد نسبته لأحمد، وعبد الرزاق، وابن منيع، وعبد بن حميد، وابن أبي حاتم، وابن مردويه، والبيهقي في \" البعث والنشور \"، وأبي نعيم في \" الحلية \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٦٠) قال: حدثنا سفيان. وفي (٦٢) قال: حدثنا أبو ضمرة، أنس بن عياض الليثي. و«أحمد» (١/١٦٤) (١٤٠٥) قال: حدثنا سفيان. وفي (١/١٦٧) (١٤٣٤) قال حدثنا ابن نمير و«الترمذي» (٣٢٣٦) قال حدثنا ابن أبي عمر. قال: حدثنا سفيان.\nثلاثتهم -سفيان، وأبو ضمرة، وابن نمير - عن محمد بن عمرو بن علقمة،عن يحيى بن عبد الرحمن بن حاطب، عن عبد الله بن الزبير، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"2","page":336},{"text":"٧٨٧ - (س) (ابن عباس - ﵄ -): قال: إِنَّ قَوْمًا قَتَلوا فأكْثَرُوا، وزنُوا فَأكثَرُوا وانتَهَكُوا، فأتَوْا رسولَ الله ﷺ، فقالوا: يا محمدُ، إِنَّ الذي تقولُ وتدعو إليه لَحسَنٌ، لو تُخْبِرنا أَنَّ لَمِا عَمِلْنا كفَّارة؟ فنزلت: ﴿والذين ⦗٣٣٧⦘ لا يَدْعون مع اللَّه إلَهًا آخر - إلى قوله - فأُولئِكَ يُبَدِّلُ اللَّه سيِّئاتِهم حَسَناتٍ﴾ [الفرقان: ٦٨-٧٠] قال: يُبَدِّلُ الله شركَهُم إيمانًا، وزِناهم إحصْانًا، ونزلَت ﴿قُلْ يا عباديَ الذين أسْرفوا على أنفسهم لا تقْنَطُوا من رحمة اللَّهِ﴾ [الزمر: ٥٣] أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انتهكوا) يقال: انتهكت محارم الشرع: إذا فعلت ما حرمه عليك ولم تلزم أوامره.\n(كفارة) الكفارة: التي تجب على الحالف إذا حنث، ونحو ذلك من الأحكام الشرعية، التي أوجب فيها الشرع كفارة، كالصوم والظهار، وسميت كفارة، لأنها تغطي الذنب وتمحوه.\n(تقنطوا) القنوط: اليأس من الشيء.\n_________\n(١) ٧ / ٨٦ في تحريم الدم، باب تعظيم الدم، وهو بمعناه واختلاف يسير في ألفاظه في البخاري ٨ / ٤٢٢ في تفسير سورة الزمر، باب قوله: ﴿يا عبادي الذين أسرفوا على أنفسهم لا تقنطوا من رحمة الله﴾، ومسلم رقم (١٢٢) في الإيمان، باب كون الإسلام يهدم ما قبله، وأبو داود رقم (٤٢٧٣) في الفتن والملاحم، باب تعظيم قتل المؤمن، والنسائي ٧ / ٨٦، والحاكم ٢ / ٤٠٣ وصححه ووافقه الذهبي، كلهم من حديث ابن جريج عن يعلى بن مسلم عن سعيد بن جبير عن ابن عباس، وأورده السيوطي في \" الدر المنثور \" ٥ / ٧٧ وزاد نسبته لابن المنذر، وابن أبي حاتم، وابن مردويه، والبيهقي.","vol":"2","page":336},{"text":"٧٨٨ - (ت) (أسماء بنت يزيد - ﵂ -): قالت: سمعتُ رسولَ الله ﷺ يقرأ: ﴿يا عباديَ الذين أَسْرفوا على أنفسهم لا تقْنَطُوا من ⦗٣٣٨⦘ رحمة اللَّهِ إن اللَّه يغفرُ الذُّنوبَ جميعًا﴾ ولا يبالي. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٣٥) في التفسير، باب ومن سورة الزمر، ورواه أحمد ٦ / ٤٥٤، وقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث ثابت عن شهر بن حوشب. نقول: وشهر بن حوشب ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٥٤) قال: حدثنا يزيد بن هارون. وفي (٦/٤٥٩) قال: حدثنا حجاج بن محمد. وفي (٦/٤٦٠) قال: حدثنا عفان. وفي (٦/٤٦١) قال: حدثنا عبد الصمد. و«عبد بن حميد» (١٥٧٧) قال: حدثني حبان بن هلال وسليمان بن حرب وحجاج بن منهال. و«الترمذي» (٣٢٣٧) قال: حدثنا عبد بن حميد. قال: حدثنا حبان بن هلال وسليمان بن حرب، وحجاج بن منهال، سبعتهم -يزيد، وحجاج بن محمد، وعفان، وعبد الصمد بن عبد الوراث، وحبان بن هلال، وسليمان بن حرب. وحجاج بن منهال - عن حماد بن سلمة، عن ثابت البناني، عن شهر بن حوشب، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث ثابت، عن شهر بن حوشب.","vol":"2","page":337},{"text":"٧٨٩ - (خ م ت) (ابن مسعود - ﵁ -): قال: جاء حَبْرٌ (١) إلى رسولِ الله ﷺ فقال: يا محمدُ، إن الله يضَع السَّماءَ على إِصْبَعٍ، والأرضِينَ على إصْبَعٍ، والجبال على إصبعٍ. والشَّجرَ والأنهار على إصبعٍ، وسائرَ الخلقِ على إِصبع، ثم يقول: أنا الملكُ، فضَحِكَ رسولُ الله ﷺ وقال: ﴿وما قَدَروا اللَّه حقَّ قدره﴾ [الزمر: ٦٧] .\nوفي رواية نحوه، وقال: والماء والثرى على إصبع، وسائر الخلائق على إصبع، ثم يَهُزُّهُنَّ - وفيه - أن رسول الله ﷺ ضحك حتى بدت نواجذه، تَعَجُّبًا وتصديقًا لَهُ (٢)، ثم قرأَ رسول الله ﷺ: ﴿وما قدَروا الله حقَّ قدرهِ.....﴾ الآية. أخرجه البخاري ومسلم.\nوفي رواية الترمذي، فقال: يا محمد، إن الله يُمسِكُ السمواتِ على إصبعٍ، والجبالَ على إصبعٍ، والأرضينَ على إصبع، والخلائق على إصْبَعٍ، ثم يقول: ⦗٣٣٩⦘ أَنا الملِكُ، قال: فضحِكَ النبي ﷺ حتى بدت نواجذُه، قال: ﴿وما قَدَروا اللَّه حقَّ قدرِهِ﴾ .\nوفي رواية قال: فضحك النبي ﷺ تعجبًا وتَصديقًا (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نواجذ) النواجذ: الأضراس التي تلي الأنياب، وهي الضواحك، وقيل: هي أواخر الأسنان.\n_________\n(١) بفتح الحاء المهملة وكسرها: واحد الأحبار، وهو العالم.\n(٢) قال القرطبي في \" المفهم \": وأما من زاد \" تصديقًا له \" فليست بشيء، فإنها من قول الراوي، وهي باطلة، لأن النبي ﷺ لا يصدق المحال. وقال الحافظ في \" الفتح \" ١٣ / ٣٣٦: عن الخطابي: إن قول الراوي \" تصديقًا له \" ظن منه وحسبان، وقد جاء الحديث من عدة طرق ليس فيها هذه الزيادة، وعلى تقدير صحتها، فقد يستدل بحمرة الوجه على الخجل، وبصفرته على الوجل، ويكون الأمر بخلاف ذلك، فقد تكون الحمرة لأمر حدث في البدن كثوران الدم، والصفرة كثوران خلط من مرار وغيره، وعلى تقدير أن يكون ذلك محفوظًا، فهو محمول على تأويل قوله تعالى: ﴿والسموات مطويات بيمينه﴾ أي: قدرته على طيها وسهولة الأمر عليه في جمعها بمنزلة من جمع شيئًا في كفه، واستقل بحمله من غير أن يجمع كفه عليه، بل يقله ببعض أصابعه، وقد جرى في أمثالهم: فلان يقل كذا بأصبعه، ويعمله بخنصره (*) .\n(٣) البخاري ٨ / ٤٢٣ في تفسير سورة الزمر، باب قوله تعالى: ﴿وما قدروا الله حق قدره﴾، وفي التوحيد، باب قوله تعالى: ﴿لما خلقت بيدي﴾، وباب قول الله تعالى: ﴿إن الله يمسك السموات والأرض أن تزولا﴾، وباب كلام الرب ﷿ يوم القيامة مع الأنبياء، ومسلم رقم (٢٧٨٦) في صفة القيامة، والترمذي رقم (٣٢٣٩) في التفسير، باب ومن سورة الزمر. وقد أفاض الحافظ ابن حجر في \" الفتح \" ١٣ / ٣٣٦، ٣٣٧ في شرح هذا الحديث فارجع إليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٧٨) (٣٥٩٠) قال: حدثنا أبو معاوية. و«البخاري» (٩/١٥١) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. وفي (٩/١٦٤) قال: حدثنا موسى، قال: حدثنا أبو عوانة. و«مسلم» (٨/١٢٥) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. وفي (٨/١٢٦) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبومعاوية. (ح) وحدثنا إسحاق بن إبراهيم، وعلى بن خشرم، قالا: أخبرنا عيسى بن يونس (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. و«النسائي» في الكبرى (تحفة الأشراف) (٩٤٢٢) عن إسحاق بن إبراهيم، عن عيسى بن يونس. خمستهم - أبو معاوية، وحفص بن غياث، وأبو عوانة، وعيسى بن يونس، وجرير - عن الأعمش.\n٢- وأخرجه النسائي في الكبرى (تحفة الأشراف) (٩٤٥٩) عن أحمد بن الأزهر، عن عبد الرزاق، عن سفيان ابن عيينة، فضيل بن عياض، كلاهما عن منصور.\nكلاهما الأعمش، ومنصور عن إبراهيم، عن علقمة، فذكره.\nوالرواية الأخرى.\n١- أخرجها أحمد ١/٤٢٩ (٤٠٨٧) . و«البخارى» ٩/١٥٠ قال: حدثنا مسدد. و«الترمذي» (٣٢٣٨) قال: حدثنا محمد بن بشار. و«النسائي» في الكبرى (تحفة الأشراف) (٩٤٠٤) عن محمد بن مثنى. أربعتهم - أحمد، ومسدد، وابن بشار، وابن مثنى - عن يحيى بن سعيد، عن سفيان قال: حدثني منصور وسليمان.\n٢- وأخرجهما أحمد (١/٤٥٧) (٤٣٦٨) قال: حدثنا يونس. قال: حدثنا شيبان. وفي (١/٤٥٧) (٤٣٦٩) قال: حدثناه أسود، وقال: حدثنا إسرائىل. و«البخاري» ٦/١٥٧ قال: حدثنا آدم، قال: حدثنا شيبان. وفي (٩/١٨١) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. و«مسلم» (٨/١٢٥) قال: حدثنا أحمد بن عبد الله بن يونس، قال: حدثنا فضيل (يعني ابن عياض) . (ح) وحدثنا عثمان ابن أبي شيبة، وإسحاق بن إبراهيم، كلاها عن جرير. و«الترمذي» (٣٢٣٩) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. قال: حدثنا فضيل بن عياض. و«النسائي» في الكبرى (تحفة الأشراف) (٩٤٠٤) عن إسحاق بن إبراهيم، عن جرير. (ح) وعن علي بن حجر، عن جرير.\nأربعتعهم - شيبان، وإسرائيل، وجرير، وفضيل -عن منصور.\nكلاهما - منصور، وسليمان الأعمش - عن إبراهيم، عن عبيدة السلماني، فذكره.\nفي رواية أحمد (١/٤٢٩)، ومسدد، ومحمد بن المثنى، قال: يحيى بن سعيد، وزاد فيه: فضيل بن عياض، عن منصور، عن إبراهيم، وعن عبيدة، عن عبد الله، فضحك رسول الله ﷺ تعجبا وتصديقا له.\n\n(*) قال مُعِدُّ الكتاب للشاملة: في الهامش، نقل الشيخ عبد القادر - ﵀ - عن القرطبي في المفهم والحافظ في الفتح أقوال المتأولين لصفة الأصابع ولم ينبه ويبين مذهب أهل السنة في إثبات الأصابع لله ﷾ على صفة تليق بجلاله وعظمته من غير تحريف ولا تعطيل ولا تكييف ولا تمثيل.\nقال الشيخ البراك: من العجب إفراط الحافظ عفا الله عنا وعنه في نقل أقوال المتأولين من النفاة لحقائق كثير من الصفات مع ما فيها من التمحلات والتكلفات في صرف الكلام عن وجهه بشبهات واهية؛ مثل التشكيك في تفسير ابن مسعود ﵁ لضحك النبي ﷺ بقوله: \"تصديقًا له\"، وتخطئة ابن مسعود ﵁ في خبره ذلك عن النبي ﷺ، وهو المشاهد للقصة والأعلم بدلالة حال النبي ﷺ ومقاله ... إلخ (التعليق ١٢١) وينظر (التعليق ١١٩) [تعليقات الشيخ البراك على المخالفات العقدية في فتح الباري - نقله على الشبكة العنكبوتية عبد الرحمن بن صالح السديس] وينظر التنبيه على المخالفات العقدية في فتح الباري - لعلي الشبل وهو إكمال لما بدأه سماحة الشيخ عبد العزيز بن باز على الفتح بإشارته ومتابعته ومراجعته وقراءته - ص ١١٥ - ١١٦","vol":"2","page":338},{"text":"٧٩٠ - (خ م د) (ابن عمر - ﵄ -): قال: قال رسول الله ﷺ: «يَطوِي الله - ﷿ - السمواتِ يوم القيامة، ثم يأخُذُهُنَّ بيده اليُمنى، ثم يقول: أَنا الملكُ، أَيْن الجبَّاروُن؟ أينَ المتَكبِّرون؟ ثم يطوِي الأرض بشِماله، ثم يقول: أنا الملكُ، أين الجبارون؟ أين المتكبرون؟» . هذه رواية مسلم.\nوفي رواية البخاري قال: «إن الله -﷿- يَقبِضُ يومَ القيامةِ ⦗٣٤٠⦘ الأرَضينَ، وتكونُ السموات بِيَمِينهِ، ثم يقولُ: أنا الملكُ» .\nثم قال البخاري: وقال عمر بنُ حمزة (١): سمعتُ سالمًا (٢) سمعتُ ابنَ عُمَرَ عن النبي ﷺ بهذا.\nوفي أخرى لمسلم من حديث عبيد الله بن مِقْسَم، أَنه نَظَر إلى عبد الله بن عمر كيف يَحكي رسولَ الله ﷺ؟ قال: يأخُذُ الله - ﷿- سماواتِهِ وأَرَضيهِ بيَديه، ويقول: أنا الله - ويَقْبِضُ أصَابعه (٣) ويَبْسطُها - ويقول: ⦗٣٤١⦘ أنا الملكُ، حتى نظرتُ إلى المنبر يَتَحرَّكُ من أسْفَلِ شيءٍ منه (٤)، حتى إني أقولُ: أَساقِطٌ هو برسول الله ﷺ؟.\nوفي أخرى نحوه، وفي آخره: «يأخذ الجبَّارُ ﷿ سماواتِه وأرَضيهِ بيديه» .\nوأخرج أبو داود الرواية الأولى، وقال في حديثه: بيده الأخرى، ولم يقل: بشماله (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجبارون): جمع جبار، وهو القهار المتسلط، وقيل: العظيم الذي يفوت الأيدي فلا تناله.\n_________\n(١) يعني ابن عبد الله بن عمر.\n(٢) هو ابن عبد الله بن عمر، عم عمر بن حمزة وشيخه، وهذه الرواية ذكرها البخاري تعليقًا، وقد وصلها مسلم رقم (٢٧٨٨) من رواية أبي أسامة عن عمر بن حمزة بلفظ \" يطوي الله ﷿ السموات يوم القيامة، ثم يأخذهن بيده اليمنى، ثم يقول: أنا الملك، أين الجبارون، أين المتكبرون؟ ثم يطوي الأرض بشماله، ثم يقول: أنا الملك، أين الجبارون؟ أين المتكبرون؟ \". قال الحافظ في \" الفتح \": قال البيهقي: تفرد بذكر الشمال فيه عمر بن حمزة، وقد رواه عن ابن عمر أيضًا نافع وعبيد الله بن مقسم بدونها، ورواه أبو هريرة وغيره عن النبي ﷺ كذلك، وثبت عند مسلم من حديث عبد الله بن عمرو رفعه \" المقسطون يوم القيامة على منابر من نور عن يمين الرحمن، وكلتا يديه يمين \"، وكذا في حديث أبي هريرة قال: \" اخترت يمين ربي وكلتا يدي ربي يمين \" ثم قال: وقال القرطبي في \" المفهم \": كذا جاءت هذه الرواية بإطلاق لفظ الشمال على يد الله تعالى على المقابلة المتعارفة في حقنا، وفي أكثر الروايات وقع التحرز عن إطلاقها على الله، حتى قال: \" وكلتا يديه يمين \" لئلا يتوهم نقص في صفته ﷾، لأن الشمال في حقنا أضعف من اليمين.\n(٣) قال القاضي عياض: وفي هذا الحديث ثلاثة ألفاظ \" يقبض، ويطوي، ويأخذ \" وكله بمعنى الجمع، لأن السموات مبسوطة، والأرضين مدحوة ممدودة، ثم يرجع ذلك إلى معنى الرفع والإزالة، وتبديل الأرض غير الأرض والسموات، فعاد كله إلى معنى ضم بعضها إلى بعض، ورفعها وتبديلها بغيرها، قال: وقبض النبي ﷺ أصابعه وبسطها: تمثيل لقبض هذه المخلوقات وجمعها بعد بسطها، وحكاية للمقبوض المبسوط، وهو السموات والأرضون، لا إشارة إلى القبض والبسط ⦗٣٤١⦘ الذي هو صفة للقابض والباسط ﷾، ولا تمثيل لصفة الله تعالى السمعية المسماة باليد التي ليست بجارحة.\nثم قال: والله أعلم بمراد نبيه ﷺ فيما ورد في هذه الأحاديث من مشكل، ونحن نؤمن بالله تعالى وصفاته، ولا نشبه شيئًا به، ولا نشبهه بشيء، ﴿ليس كمثله شيء وهو السميع البصير﴾ وما قاله رسول الله ﷺ وثبت عنه، فهو حق وصدق، فما أدركنا علمه فبفضل الله تعالى، وما خفي علينا آمنا به، ووكلنا علمه إليه ﷾، وحملنا لفظه على ما احتمل في لسان العرب الذي خوطبنا به، ولم نقطع على أحد معنييه، بعد تنزيهه سبحانه عن ظاهره الذي لا يليق به ﷾، وبالله التوفيق.\n(٤) أي: من أسفله إلى أعلاه، لأن بحركة الأسفل يتحرك الأعلى، ويحتمل أن تحركه بحركة النبي ﷺ بهذه الإشارة، ويحتمل أن يكون تحرك بنفسه هيبة لسمعه، كما حن الجذع، قاله النووي.\n(٥) البخاري ١٣ / ٣٣٤ في التوحيد، باب قول الله تعالى: ﴿لما خلقت بيدي﴾، ومسلم رقم (٢٧٨٨) في صفات المنافقين، باب صفة القيامة، وأبو داود رقم (٤٧٣٨) في السنة، باب الرد على الجهمية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه عبد بن حميد (٧٤٤) قال: ثني ابن أبي شيبة. و«مسلم» (٨/١٢٦) قال: ثنا أبو بكر بن أبي شيبة. و«أبو داود» ٤٧٣٢ قال: ثنا عثمان بن أبي شبية، ومحمد بن العلاء.\nثلاثتهم - أبو بكر بن أبي شيبة، وعثمان بن أبي شيبة، وابن العلاء - عن أبي أسامة، عن عمر بن حمزة، عن سالم فذكره.\nورواية أخرى أخرجها البخاري (٩/١٥٠) قال: ثنا مقدم بن محمد بن يحيى، قال: ثنى عمى القاسم بن يحيى، عن عبيد الله، عن نافع، فذكره.\nورواية مسلم:\n١- أخرجها أحمد ٢/٧٢ (٥٤١٤) قال: حدثنا عفان. وفي ٢/٨٧ (٥٦٠٨) قال: حدثنا بهز، وحسن ابن موسى. و«النسائي» في الكبرى (تحفة الأشراف) ٧٣١٥ عن عمرو بن منصور، عن حجاج ابن منهال (ح) وعن أبي داود الحراني، عن عفان، أربعتهم - عفان، وبهز، وحسن وحجاج - عن حماد ابن سلمة، قال: أخبرنا إسحاق بن عبد الله بن أبي طلحة.\n٢- وأخرجها مسلم (٨/١٢٦) قال: حدثنا سعيد بن منصور، قال: حدثنا يعقوب، يعني ابن عبد الرحمن. وفي (٨/١٢٧) قال: حدثنا سعيد بن منصور، قال: حدثنا عبد العزيز بن أبي حازم. و«ابن ماجة» (١٩٨، ٤٢٧٥) قال: حدثنا هشام بن عمار، ومحمد بن الصباح، قالا: حدثنا عبد العزيز ابن أبي حازم. و«النسائي» في الكبرى «تحفة الأشراف» (٧٣١٥) عن الحسين بن حريث، عن عبد الله بن نافع الزبيري، عن عبد العزيز بن أبي حازم (ح) وعن قتيبة عن يعقوب. كلاهما - يعقوب، وعبد العزيز - عن أبي حازم. كلاهما - إسحاق، وأبو حازم - عن عبيد الله بن مقسم، فذكره.","vol":"2","page":339},{"text":"٧٩١ - (خ) (أبو هريرة - ﵁ -): قال: سمعتُ رسولَ الله ﷺ يقول: «يقْبِضُ الله الأَرضَ، ويطوي السماءَ بيمينه، ثم يقول: أنا الملِكُ، أَيْنَ ملوك الأرض؟» . أخرجه البخاري (١) .\n_________\n(١) ٨ / ٤٢٣ في تفسير سورة الزمر، باب قوله تعالى: ﴿والأرض جميعًا قبضته يوم القيامة﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٤) قال: حدثنا إبراهيم بن إسحاق قال: حدثنا ابن المبارك. و«البخاري» (٨/١٣٥) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. وفي (٩/١٤٢) قال: حدثنا أحمد بن صالح قال: حدثنا ابن وهب. و«مسلم» (٨/١٢٦) قال: ثنى حرملة بن يحيى قال: نا ابن وهب. و«ابن ماجة» (١٩٢) قال: ثنا حرملة بن يحيى ويونس بن عبد الأعلى. قال:ثنا عبد الله بن وهب. و«النسائي» في الكبرى «تحفة الأشراف» (١٠/١٣٣٢٢) عن سويد بن نصر، عن عبد الله بن المبارك. (ح) وعن سليمان بن داود المهري، عن ابن وهب. (ح) وعن يونس بن عبد الأعلى، عن بن وهب.\nكلاهما - عبد الله بن المبارك، وعبد الله بن وهب - عن يونس، عن ابن شهاب. قال:ثنى سعيد بن المسيب، فذكره.\nوعن أبي سلمة بن عبد الرحمن: أخرجه الدارمي (٢٨٠٢) قال: حدثنا الحكم بن نافع. قال: حدثنا شعيب. و«البخاري» (٦/١٥٨) قال: حدثنا سعيد بن عفير. قال: حدثنى الليث. قال: حدثني عبد الرحمن بن خالد بن مسافر كلاهما. -شعيب بن أبي حمزة. وعبد الرحمن بن خالد- عن ابن شهاب الزهري. قال: سمعت أبا سلمة بن عبد الرحمن، فذكره.","vol":"2","page":342},{"text":"٧٩٢ - (ت) (ابن عباس - ﵄ -): قال: مَرَّ يهودِيٌّ بالنبيِّ ﷺ، فقال له النبيُّ ﷺ: «يا يَهوديّ، حدِّثنا»، قال: كيف تقولُ يا أبا القاسم إذا وَضَع الله السمواتِ على ذِهْ، والأرضَينَ على ذِهْ، والماءَ على ذِهْ، والجبال على ذِهْ، وسائر الخلائقِ على ذِهْ - وأشار محمد بن الصَّلت بخِنْصَره أولًا، ثم تابع حتى بلغَ الإبهامَ - فأنزلَ اللهُ ﴿وما قَدَرُوا اللَّه حَقَّ قدره﴾ .أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٣٨) في التفسير، باب ومن سورة الزمر، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب صحيح. لا نعرفه إلا من هذا الوجه. وأبو كدينة - أحد الرواة - اسمه: يحيى بن المهلب، ورأيت محمد بن إسماعيل - يعني البخاري - روى هذا الحديث عن الحسن بن شجاع عن محمد بن الصلت، ورواه أحمد في \" المسند \" رقم (٢٢٦٧) من رواية حسين الأشقر، عن أبي كدينة عن عطاء عن أبي الضحى عن ابن عباس، وإسناده ضعيف، لكن طريق الترمذي تقويه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٥١) (٢٢٦٧) و(١/٣٢٤) (٢٩٩٠) قال: حدثنا حسين بن حسن الأشقر. و«الترمذي» (٣٢٤٠) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا محمد بن الصلت.\nكلاهما -حسين ومحمد بن الصلت - قالا: حدثنا أبو كدينة عن عطاء بن السائب،عن أبي الضحى. فذكره.","vol":"2","page":342},{"text":"<span data-type=\"title\" id=toc-208>سورة حم: المؤمن</span>\n٧٩٣ - (خ) (العلاء بن زياد - ﵀ - (١): كان يُذَكِّرُ بالنَّارِ (٢)، فقال ⦗٣٤٣⦘ رجلٌ: لِمَ تُقَنِّطُ الناسَ؟ قال: وأنا أقدِرُ أنْ أُقَنِّط الناسَ، والله يقول: ﴿يا عبادِيَ الذين أَسْرَفوا على أنفُسهم لا تَقْنَطُوا من رحمةِ اللَّه﴾ [الزمر: ٥٣] ويقول: ﴿وأَنَّ المُسْرفين هُم أَصحابُ النارِ﴾ [غافر: ٤٣] ولكِنَّكم تُحبون أن تُبَشَّروا بالجنة على مَساوِئِ أعْمالِكم، وإِنما بعَثَ الله﷿- محمدًا ﷺ مُبشِّرًا بالجنة لِمَن أَطاَعَهُ، ومُنذِرًا بالنار لمن عَصاهُ.\nذكره البخاري، ولم يذكر له إسنادًا (٣) .\n_________\n(١) هو أبو نصر العلاء بن زياد بن مطر العدوي البصري، تابعي ثقة زاهد، قليل الحديث، قال الحافظ: ليس له في البخاري ذكر إلا في هذا الموضع، ومات قديمًا سنة أربع وتسعين.\n(٢) أي: يخوفهم بها.\n(٣) ٨ /٤٢٦ في تفسير سورة حم المؤمن.","vol":"2","page":342},{"text":"<span data-type=\"title\" id=toc-209>سورة حم: السجدة</span>\n٧٩٤ - (خ م ت) ابن مسعود - ﵁ -: قال: اجتَمعَ عند البيتِ ثلاثةُ نَفرٍ: ثَقَفِيَّانِ، وقُرَشِيٌّ (١)، أوْ قُرَشِيَّانِ، وثَقَفِيٌّ، كثيرٌ شَحْمُ بُطونِهِم، قليلٌ فِقْهُ قلوبهم، فقال أَحَدُهُمْ: أَتُرَوْنَ أَنَّ الله يَسْمَعُ ما نقُولُ؟ فقال الآخرُ: يَسْمع إِنْ جَهَرْنا، ولا يسمع إِنْ أَخْفَيْنا، وقال الآخرُ: إنْ كان يَسْمَعُ إذا جَهرنا، فهو يسْمعُ إذا أَخفَيْنا، فأنزل الله ﷿ ﴿وما كنتُم تَستَتِرُونَ أَن يشهدَ ⦗٣٤٤⦘ عليكم سمعُكم ولا أَبصارُكم ...﴾ الآية [فُصِّلت: ٢٢] . أخرجه البخاري، ومسلم، والترمذي (٢) .\nوللترمذي أيضًا، قال: كنتُ مُسْتَتِرًا بأسْتَارِ الكَعْبةِ، فجاء ثلاثَةُ نَفَرٍ، كثيرٌ شَحْمُ بُطُونِهِمْ، قليلٌ فقْهُ قُلوبِهِمْ: قُرَشِيٌّ، وخَتَنَاهُ ثَقَفِيَّانِ، أو ثَقَفِيٌّ وخَتَنَاهُ قُرَشِيَّانِ، فتَكَلَّمُوا بِكلام لم أَفْهَمْهُ، فقال أحدُهُمْ: أَتُرَوْنَ أَنَّ الله يَسمَعُ كلامنا هذا، فقال الآخرُ: إِنَّا إذا رفَعْنا أَصْواتَنا سَمِعَهُ، وإذا لم نرفعْ أصواتَنا لمْ يسمعه، فقال الآخر: إنْ سَمِعَ منه شيئًا سَمِعَهُ كُلَّهُ، قال عبد الله: فذكرتُ ذلك للنبي ﷺ، فأنزل الله ﴿وما كُنتُم تَسْتَتِرُونَ أَنْ يشْهَدَ عليكم سَمْعُكم ولا أَبْصَارُكم ولا جُلُودُكم ولكن ظَنَنْتُم أن اللَّهَ لا يعلمُ كثيرًا مما تعملون. وَذَلِكُمْ ظَنُّكُمُ الذي ظَننتم بربكم أَرْداكُم فأصْبَحْتُم من الخاسرين﴾ (٣) [فُصِّلت: ٢٢، ٢٣] .\n_________\n(١) البخاري ٨ / ٤٣١ في التفسير \" كان رجلان من قريش وختن لهما من ثقيف، أو رجلان من ثقيف وختن لهما من قريش في بيت - الحديث \".\nقال الحافظ: هذا الشك من أبي معمر راويه عن ابن مسعود، وهو عبد الله بن سخبرة، وقد أخرجه عبد الرزاق من طريق وهب بن ربيعة عن ابن مسعود بلفظ: ثقفي وختناه قرشيان، ولم يشك.\n(٢) البخاري ٨ / ٤٣١ في تفسير حم السجدة، باب ﴿وما كنتم تستترون أن يشهد عليكم سمعكم﴾، وباب قوله: ﴿وذلكم ظنكم الذي ظننتم بربكم﴾، وفي التوحيد، باب قول الله تعالى: ﴿وما كنتم تستترون أن يشهد عليكم سمعكم﴾، ومسلم رقم (٢٧٧٥) في صفات المنافقين، والترمذي رقم (٣٢٤٥) في التفسير، باب ومن سورة حم السجدة، وقال: حديث حسن صحيح.\n(٣) الترمذي رقم (٣٢٤٦) وحسنه، وإسناده صحيح، وأخرجه أحمد في \" المسند \" رقم (٣٦١٤)، وأورده السيوطي في \" الدر المنثور \" ٥ / ٣٦٢ وزاد نسبته لسعيد بن منصور، وعبد بن حميد، وابن جرير، وابن المنذر، وابن مردويه، والبيهقي في \" الأسماء والصفات \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٧) قال: حدثنا سفيان. و«أحمد» (١/١٤٣) (٤٢٣٨) قال: حدثنا يحيى، عن سفيان. و«البخاري» (١٦١) قال: حدثنا الصلت بن محمد، قال: حدثنا يزيد بن زريع، عن روح بن القاسم. وفي (٦/١٦١) و(٩/١٨٦) قال: حدثنا الحميدي، قال: حدثنا سفيان. وفي (٦/١٦١) قال: حدثنا عمرو بن علي. قال: حدثنا يحيى، قال: حدثنا سفيان الثوري. و«مسلم» (٨/١٢١) قال: حدثنا محمد بن أبي عمر المكي، قال: حدثنا سفيان (ح) وحدثني أبوبكر بن خلاد الباهلي، قال: حدثنا يحيى، قال: حدثنا سفيان. و«الترمذي» (٣٢٤٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. و«النسائى» في الكبرى (تحفة الأشراف) (٩٣٣٥) عن محمد بن منصور، عن سفيان ابن عيينة. (ح) وعن محمد بن بشار، عن يحيى، عن سفيان الثوري.\nثلاثتهم - سفيان بن عيينة، وسفيان الثوري، وروح بن القاسم -عن منصور، عن مجاهد، عن أبي معمر، فذكره.\nوالرواية الثانية: أخرجها أحمد (١/٣٨١) (٣٦١٤) و١/٤٢٦ (٤٠٤٧) و١/٤٤٢ (٤٢٢٢) . و«الترمذي» (٣٢٤٩) قال: ثنا هناد.\nكلاهما - أحمد بن حنبل، وهناد - قالا: ثنا أبو معاوية، قال: ثنا الأعمش، عن عمارة بن عمير، عن عبد الرحمن بن يزيد، فذكره.","vol":"2","page":343},{"text":"٧٩٥ - (ت) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قرأ ﴿إِنَّ الذين قالوا رَبُّنا اللَّهُ ثم استقاموا﴾ [فُصِّلت: ٣٠] قال: قد ⦗٣٤٥⦘ قال الناسُ، ثم كَفَرَ أكْثَرُهم، فَمنْ مات عليها، فهو مِمَّنِ استقامَ. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٤٧) في التفسير، باب ومن سورة حم السجدة، من حديث عمرو بن علي الفلاس، عن أبي قتيبة سلم بن قتيبة عن سهيل بن أبي حازم عن ثابت عن أنس، وقال: هذا حديث غريب، لا نعرفه إلا من هذا الوجه، نقول: وسهيل بن أبي حزم القطعي ضعيف، وذكره ابن كثير ٧ / ٣٣٥ من رواية أبي يعلى الموصلي، وقال: وكذا رواه النسائي في تفسيره، والبزار وابن جرير عن عمرو بن علي الفلاس عن سلم بن قتيبة، عن سهيل بن أبي حزم به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٥٠)، والنسائى في الكبرى «تحفة ٤٣٣» كلاهما عن عمرو بن علي الفلاس، قال: ثنا أبو قيتية مسلم بن قتيبة، قال ثنا سهيل بن أبي حزم القطعي، قال: ثنا ثابت فذكره.\nوقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من هذا الوجه.","vol":"2","page":344},{"text":"٧٩٦ - (خ) ابن عباس - ﵄ -: في قوله تعالى: ﴿ادْفَعْ بالتي هي أَحْسَنُ﴾ [فُصِّلت: ٣٤] قال: الصَّبْر عند الغَضَبِ، والعَفْوُ عند الإساءة، فإذا فَعَلوا عَصَمَهُمُ الله،وخَضَعَ لهم عَدُوُّهُم.\nذكره البخاري، ولم يذكر له إسنادًا (١) .\n_________\n(١) ٨ / ٤٣١ في تفسير حم السجدة، وقد وصله الطبري ٢٤ / ٧٦ من طريق علي بن أبي طلحة عن ابن عباس، وعلي بن أبي طلحة لم يسمع من ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا في التفسير - باب سورة حم السجدة،وقال الحافظ ابن حجر: وقد وصله الطبري من طريق علي بن أبي طلحة عن ابن عباس.","vol":"2","page":345},{"text":"<span data-type=\"title\" id=toc-210>سورة حم عسق</span>\n٧٩٧ - (خ ت) ابن عباس - ﵄ -: سُئِلَ عن قوله تعالى: ﴿إِلا الْمَوَدَّةَ في القُرْبى﴾ [حم عسق: ٢٣] فقال سعيد بن جبير: قُرْبى آل محمدٍ، فقال ابن عباس: عَجِلْتَ، إنَّ النبيَّ ﷺ لم يكن بَطْنٌ من قريش إلا كان له فيهم قَرابةٌ، فقال: إلا أَنْ تَصِلُوا ما بَيْني وبينْكم من القرابة.\nأخرجه البخاري، والترمذي، إلا أن الترمذي قال عوضَ «عَجِلتَ» ⦗٣٤٦⦘ «أعَلمْتَ؟» (١) .\n_________\n(١) البخاري ٨ / ٤٣٣ في تفسير حم عسق، وفي الأنبياء، باب قول الله تعالى ﴿إلا المودة في القربى﴾، والترمذي رقم (٣٢٤٨) في التفسير، باب ومن سورة الشورى، وفي تفسير هذه الآية أقول أخرى، قال ابن جرير بعد أن سردها: وأولى الأقوال في ذلك بالصواب، وأشبهها بظاهر التنزيل قول من قال: معناه: قل لا أسألكم عليه أجرًا يا معشر قريش إلا أن تودوا لي في قرابتي منكم وتصلوا الرحم التي بيني وبينكم. وقال ابن كثير في تفسيرها: قل يا محمد لهؤلاء المشركين من كفار قريش: لا أسألكم على هذا البلاغ والنصح لكم مالًا تعطونيه، وإنما أطلب منكم أن تكفوا شركم عني، وتذروني أبلغ رسالات ربي، إن لم تنصروني، فلا تؤذوني بما بيني وبينكم من القرابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٩ (٢٠٢٤) قال: حدثنا يحيى (ح) وسليمان بن داود. وفي (١/٢٨٦) (٢٥٩٩) قال: حدثنا محمد بن جعفر. و«البخارى» (٤/٢١٧) قال: حدثنا مسدد، قال: حثنا يحيى. وفي (٦/١٦٢) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. و«الترمذي» (٣٢٥١) قال: حدثنا بندار، قال: حدثنا محمد ابن جعفر. و«النسائي» في الكبرى «تحفة الأشراف» (٣١ ٥٧) عن إسحاق بن إبراهيم، عن غندر.\nثلاثتهم - يحيى، وسليمان بن داود، ومحمد بن جعفر غندر عن شعبة، قال: حدثني عبد الملك بن ميسرة، عن طاووس، فذكره.","vol":"2","page":345},{"text":"٧٩٨ - (د) ابن عوْن -﵀ -: قال: كنتُ أَسألُ عن الانتصارِ؟ وعن قوله: ﴿وَلَمنِ انْتَصَرَ بعدَ ظُلْمِهِ فأولئك ما عليهم مِنْ سَبيلٍ﴾ [الشورى: ٤١] فحدَّثني علي بنُ زيد بن جُدعان عن أمِّ مُحَمَّدٍ - امرأة أبيه - قال ابنُ عونٍ: وزَعُموا أَنَّها كانت تدْخُلُ على أُمِّ المؤمنين عائشة، قالت: قالَت عائشة أُمُّ المؤمنين: دخَلَ عليَّ رسولُ الله ﷺ، وعندنا زينبُ بنت جَحْشٍ، فَجعلَ يَصْنَعُ بيدِه شيئًا (١)، فقلتُ بيده حتى فَطَّنْتُهُ لها (٢)، فأمْسَكَ، وأقْبَلَتْ زينبُ تُقَحِّمُ لعائشة، فنهاها، فأبَتْ أنْ تنتهيَ، فقال لعائشة: «سُبِّيها» فسَبَّتْها، فَغَلَبَتْها، فانْطَلَقتْ زينبُ إلى عليّ، قالت: إِنَّ عائشَة وقَعتْ بكم (٣)، وفَعلتْ، فجاءتْ ⦗٣٤٧⦘ فاطمة، فقال لها (٤): إِنَّها حِبَّةُ أَبيك - ورَبِّ الكعبةِ - فانْصَرفَتْ، فقالت لهم: إني قلتُ له كذا وكذا، فقال لي: كذا وكذا، قال: وجاء عليٌّ إلى النبي ﷺ، وكلَّمه في ذلك. أخرجه أبو داود (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تقحم): تعرض لشتمها، وتدخل عليها، ومنه قولهم: فلان تقحم في الأمور: إذا كان يقع فيها من غير تثبت ولا روية.\n(حبة) الحبة بكسر الحاء: المحبوبة، والحب: المحبوب.\n_________\n(١) أي: جعل النبي ﷺ يصنع شيئًا بيده من المس ونحوه مما يجري بين الزوج وزوجه.\n(٢) أي: نبهته إلى وجود زينب، فتنبه.\n(٣) تعني في بني هاشم، لأن أم زينب: هي عمة رسول الله ﷺ.\n(٤) أي: فقال النبي ﷺ لفاطمة ابنته.\n(٥) رقم (٤٨٩٨) في الأدب، باب الانتصار، وعلي بن زيد بن جدعان لا يحتج بحديثه، وأم محمد امرأة زيد بن جدعان مجهولة، فالحديث ضعيف.","vol":"2","page":346},{"text":"<span data-type=\"title\" id=toc-211>سورة حم: الزخرف</span>\n٧٩٩ - (خ) ابن عباس - ﵄ -: قال: ﴿ولَوْلا أنْ يكونَ النَّاسُ أُمَّةً واحدةً﴾ [الزخرف: ٣٣]: لَوْلا أنْ جعل النَّاس كُلَّهُم كُفَّارًا، لَجَعلتُ لبيوتِ الكفارِ سُقُفًا من فضَّةٍ، ومعارجَ من فضَّةٍ - وهي الدُّرُجُ - وسُرُرًا من فضَّةٍ ذكره البخاري، ولم يذكرْ له إسنادًا (١) .\n_________\n(١) ٨ / ٤٣٥ في تفسير سورة حم الزخرف، وقد وصله الطبري ٢٥ / ٤١، وابن أبي حاتم في تفسيره من طريق علي بن أبي طلحة عن ابن عباس وهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في التفسبر - باب سورة حم الزخزف. وقال الحافظ في «الفتح» وصله الطبري وابن أبي حاتم من طريق علي بن أبي طلحة عن ابن عباس.","vol":"2","page":347},{"text":"<span data-type=\"title\" id=toc-212>سورة حم: الدخان</span>\n٨٠٠ - (خ م ت) عن مسروق بن الأجدع -﵀ -: قال: كُنَّا جلوسًا عند عبد الله بن مسعودِ - وهو مُضْطجِعٌ بيننا - فأتاه رجل فقال: يا أبا عبد الرحمن، إنَّ قاصًّا عند أبواب كِنْدَة يَقُصُّ، ويَزعمُ: أنَّ آيةَ الدُّخان تجيء فتأخذ بأنفاس الكفار، وَيأْخُذُ المؤمنين منها كهيئة الزُّكام، فقال عبد الله - وَجلَسَ وهو غَضْبانُ-: يَا أُيُّها الناس، اتقوا الله، مَنْ عَلِمَ منكم شيئًا فلْيَقُلْ بما يعْلَمُ، ومن لا يعْلَمُ، فَلْيَقُل: الله أعلم، فإِنه أَعلمُ لأَحدِكم أنْ يقولَ لما لا يعْلَمُ: الله أعلمُ، فإِن الله تعالى قال لنَبِيِّهِ ﷺ: ﴿قُلْ ما أَسْأَلُكُمْ عليه من أجْرٍ وما أنا مِن المُتَكلِّفين﴾ [ص: ٨٦] إنَّ رسولَ الله ﷺ لمَّا رأَى من الناس إِدْبارًا قال: اللهم سَبْعٌ (١) كسَبْعِ يُوسُفَ.\nوفي رواية: أَنَّ رسولَ الله ﷺ لما دعا قريشًا كَذَّبُوه، واسْتعْصَوْا عليه، فقال: اللهم أعِنِّي عليهم بسبعٍ كسبْعِ يُوسف، فأَخذتْهُمْ سَنَةٌ حَصَّتْ كُلَّ شيءٍ، حتى أكلوا الجُلودَ والمَيْتَةَ من الجوع، ويْنظُرُ إلى السماء أحدُهم، فَيرى كهَيْئَةِ الدُّخان، فأتاه أبو سفيان، فقال: يا محمد، إِنَّك جئتَ تأَمرُ بطاعةِ اللهِ ⦗٣٤٩⦘ وبصِلةِ الرَّحِمِ، وإِنَّ قَوْمَك قد هَلَكوا، فادْعُ الله﷿ - لهم، قال الله تعالى ﴿فارْتَقِبْ يومَ تأتي السَّماءُ بدُخَانٍ مُبين. يَغْشَى الناسَ هذا عذابٌ أليم. ربَّنا اكشِفْ عنا العذابَ إنا مؤمنون. أَنَّى لهم الذكرى وقد جاءهم رسولٌ مُبين. ثم تَولَّوْا عنه وقالوا مُعَلَّمٌ مجنونٌ. إِنَّا كاشِفُوا العَذَابِ قَليلًا إِنَّكُمْ عائدون﴾ [الدخان: ١٠- ١٥] قال عبدُ الله: أفَيُكْشَفُ عذابُ الآخرة ﴿يوم نَبْطِش البَطْشَةَ الكبرى إِنَّا منتقمون﴾ فالبطشَةُ: يومُ بدرٍ.\nوفي رواية قال: قال عبد اللهِ: إنما كان هذا؛ لأن قريشًا لما اسْتَعْصَوا على النبي ﷺ، دعا عليهم بِسِنِينَ كَسِني يوسفَ فأصابهم قَحْطٌ وجَهْدٌ، حتى أكلوا العظامَ، فجعل الرجلُ ينظرُ إلى السماء فيرى ما بينه وبينها كهيئة الدخان من الجَهدِ، فأنزل الله ﷿ ﴿فارْتَقِبْ يومَ تأتي السَّماءُ بدُخَانٍ مُبين. يَغْشَى الناسَ هذا عذابٌ أليم﴾ قال: فأُتي (٢) رسولُ الله ﷺ، فقيل: يا رسولَ الله، اسْتَسْقِ الله لِمُضَرَ (٣)، فإنها قد هَلَكَتْ. قال: ⦗٣٥٠⦘ لِمُضَرَ (٤)؟ إنك لجريء فاستسقى لهم، فَسُقُوا، فنزلت: ﴿إنكم عَائدون﴾ فلما أصابهم الرفاهيةُ، عَادُوا إلى حالهم، حين أصابتهم الرفاهية، فأنزل الله ﷿ ﴿يوم نَبْطِش البَطْشَةَ الكبرى إِنَّا منتقمون﴾ قال: يعني يومَ بدر.\nوفي رواية نحوه، وفيها: فقيل له: إِنْ كَشَفنا عنهم عادوا، فدعا ربَّه فكشف عنهم، فعادوا، فانتقم الله منهم يومَ بدرٍ، فذلك قولُه: ﴿فارْتَقِبْ يومَ تأتي السَّماءُ بدُخَانٍ مُبين - إلى قوله - إنا منتقمون﴾ . هذه رواية البخاري، ومسلم.\nوفي رواية الترمذي مثل الرواية الأولى إلى قوله: ﴿فارْتَقِبْ يومَ تأتي السَّماءُ بدُخَان مُبين. يَغْشَى الناسَ هذا عذابٌ أليم﴾ قال أحد رواتِهِ: هذا كقوله: ﴿ربنا اكشف عنَّا العذابَ﴾ فهل يكشفُ عذابُ الآخرة؟ قد مضى البطشةُ واللِّزامُ والدخانُ، وقال أحدهم: القمر، وقال الآخر: الرومُ واللزام يوم بدرٍ.\nوقد أخرج البخاري في أحد طُرقِه هذا الذي ذكره الترمذي.\nوفي أخرى للبخاري ومسلم قال: قال عبد اللهِ: خمسٌ قد مَضَيْنَ: ⦗٣٥١⦘ الدخانُ، واللِّزامُ، والرومُ، والبطشةُ، والقمرُ (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بسبع كسبع) أراد بالسبع: سبع سنين التي كانت في زمن النبي يوسف ﵇ المجدبة التي ذكرها الله تعالى في القرآن.\n(حصت) حلقت واستأصلت.\n(قحط) القحط: احتباس المطر.\n(جهده) الجهد - بفتح الجيم -: المشقة.\n(الرفاهية): الدعة وسعة العيش.\n_________\n(١) هذه رواية مسلم، وللبخاري: سبعًا، قال الزركشي: والنصب هو المختار، لأن الموضع، موضع فعل دعاء، فالاسم الواقع فيه بدل من اللفظ بذلك الفعل، والتقدير: اللهم ابعث أو سلط، والرفع جائز على إضمار مبتدأ أو فعل رافع.\n(٢) كذا بضم الهمزة على البناء للمجهول للجمهور، والآتي المذكور: هو أبو سفيان كما صرح به في الرواية المتقدمة.\n(٣) إنما قال: لمضر، لأن غالبهم كانوا بالقرب من مياه الحجاز، وكان الدعاء بالقحط على قريش، وهم سكان مكة، فسرى القحط إلى من حولهم، فحسن أن يطلب الدعاء لهم، ولعل السائل عدل عن التعبير بقريش لئلا يذكرهم، فيذكر بجرمهم، فقال \" لمضر \": ليندرجوا فيهم، ويشير أيضًا إلى أن المدعو عليهم قد هلكوا بجريرتهم، وقد وقع في الرواية الأخيرة \" وإن قومك هلكوا \" ولا منافاة بينهما، لأن مضر أيضًا قومه.\n(٤) أي: أتأمرني أن أستسقي الله لمضر، مع ما هم عليه من المعصية والإشراك به؟ !\n(٥) البخاري ٨ / ٤٣٩ في تفسير حم الدخان، باب ﴿فارتقب يوم تأتي السماء بدخان مبين﴾، وفي الاستسقاء، باب دعاء النبي ﷺ \" اجعلها عليهم سنين كسني يوسف \"، وباب إذا استشفع المشركون بالمسلمين عند القحط، وفي تفسير سورة يوسف، باب ﴿وروادته التي هو في بيتها عن نفسه﴾، وفي تفسير سورة الروم، وفي تفسير سورة ص، ومسلم رقم (٢٧٩٨) في صفات المنافقين، باب الدخان، والترمذي رقم (٣٢٥١) في التفسير، باب ومن سورة الدخان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه الحميدي (١١٦) قال: حدثنا سفيان. و«أحمد» (١/٣٨٠) (٣٦١٣) قال: حدثنا أبو معاوية. وفي (١/٤٣١) (٤١٠٤) قال: حدثنا وكيع، وابن نمير. و«البخاري» (٦/٩٦) قال: حدثنا الحميدي، قال: حدثنا سفيان. وفي (٦/١٥٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. وفي (٦/١٦٤) قال: حدثنا يحيى، قال: حدثنا أبو معاوية. وفي (٦/١٦٤) قال: حدثنا يحيى، قال: حدثنا وكيع. وفي (٦/١٦٥) قال: حدثنا سليمان بن حرب، قال: حدثنا جرير بن حازم. و«مسلم» (٨/١٣١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع (ح) وحدثني أبو سعيد الأشج، قال: أخبرنا وكيع (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير (ح) وحدثنا يحيى بن يحيى، وأبو كريب، قالا: حدثنا أبو معاوية. و«النسائى» في الكبرى (تحفة الأشراف) (٩٥٧٤) عن أبي كريب، عن أبي معاوية. ستتهم -سفيان، وأبو معاوية، ووكيع، وعبد الله بن نمير، وجرير بن عبد الحميد، وجرير بن حازم - عن الأعمش.\n٢- وأخرجه أحمد (١/٤٤١) (٤٢٠٦) قال: حدثنا محمد بن جعفر قال: حدثنا شعبة. و«البخاري» (٢/٣٧ ٦، /١٤٢) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان. وفي (٦/١٦٥) قال: حدثنا بشر ابن خالد، قال: أخبرنا محمد، عن شعبة. «والترمذي» (٣٢٥٤) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الملك بن إبراهيم، قال: حدثنا شعبة و«النسائي» في الكبرى (تحفة الأشراف) (٩٥٧٤) عن بشر بن خالد، عن محمد بن جعفر، عن شعبة. (ح) وعن محمود بن غيلان، وعن النضر بن شميل، عن شعبة كلاهما -شعبة، وسفيان- عن منصور، والأعمش.\n٣- وأخرجه البخاري (٢/٣٣) قال: حدثنا عثمان بن أبي شيبة. و«مسلم» (٨/١٣٠) قال: حدثنا إسحاق إبراهيم. كلاهما - عثمان، وإسحاق - عن جرير، عن منصور.\nكلاهما -الأعمش، ومنصور- عن مسلم بن صبيح أبي الضحى، عن مسروق، فذكره.\n(*) الروايات مطولة ومختصرة ويزيد بعضهم على بعض.\n* جاء مختصرا من قول عبد الله بن مسعود على: «خمس قد مضين الدخان، واللزام، الروم، والبطشة والقمر» أخرجه البخاري (٦/١٣٩) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، قال: حدثنا الأعمش. وفي (٦/١٦٤) قال: حدثنا عبدان، عن أبي حمزة، عن الأعمش. وفي (٦/١٦٦) قال: حدثنا يحيى، قال: حدثنا وكيع، عن الأعمش. و«مسلم» (٨/١٣٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير، عن الأعمش. (ح) وحدثنا أبو سعيد الأشج، قال: حدثنا وكيع، قال: حدثنا الأعمش. و«النسائي» في الكبرى (تحفة الأشراف) (٩٥٧٦) عن قتيبة، عن عمرو بن محمد، عن سفيان، عن منصور. (ح) وعن شعيب بن يوسف، عن يحيى بن سعيد، عن فطر بن خليفة.\nثلاثتهم -الأعمش، ومنصور، وفطر - عن مسلم بن أبي الضحى، عن مسروق عن عبد الله، فذكره موقوفا.","vol":"2","page":348},{"text":"٨٠١ - (ت) أنس بن مالك - ﵁ -: قال: قال رسول الله ﷺ: «مَا مِنْ مُؤمِنٍ إلا وله بابانِ: بابٌ يَصعَدُ منه عَمَلُهُ، وبابٌ ينزلُ منه رِزْقُه. فإذا مات بَكيَا عليه، فذلك قوله: ﴿فما بكَتْ عليهم السماءُ والأَرضُ وما كانوا مُنظرين﴾» . ⦗٣٥٢⦘\nأخرجه الترمذي، وقال: هذا حديث غريب لا نعرفه مرفوعًا إلا من هذا الوجه (١) .\n_________\n(١) رقم (٣٢٥٢) في التفسير، باب ومن سورة الدخان، وتمام كلامه: وموسى بن عبيدة، ويزيد بن أبان الرقاشي يضعفان في الحديث، وقد أورده السيوطي في \" الدر المنثور \" ٦ / ٣٠ وزاد نسبته لابن أبي الدنيا في \" ذكر الموت \"، وأبي يعلى، وابن أبي حاتم، وابن مردويه، وأبي نعيم في \" الحلية \"، والخطيب.","vol":"2","page":351},{"text":"٨٠٢ - (ت) أبو سعيد الخدري - ﵁ -: «أَنَّ رسولَ اللهِ ﷺ قال: ﴿كالمُهْلِ﴾ [الدخان: ٤٥] كَعَكَرِ الزَّيْتِ، إذا قَرَّبَهُ إلى وجههِ سَقَطَتْ فَرْوَةُ وجهه فيه» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فروة وجهه) فروة الوجه: هي جلدته.\n_________\n(١) رقم (٢٥٨٤) و(٢٥٨٧) في أبواب صفة جهنم، باب ما جاء في صفة شراب أهل النار، و(٣٣١٩) في التفسير، باب ومن سورة سأل سائل، ورواه أحمد في \" المسند \" ٣ / ٧٠، ٧١، وفي سنده رشدين بن سعد أبو الحجاج المصري، وهو ضعيف، ودراج أبو السمح حديثه عن أبي الهيثم ضعيف، وهذا منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:\n١-أخرجه (٣/٧٠) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\n٢- إسناده ضعيف:وأخرجه عبد بن حميد (٩٣٠) قال: حدثنا يحيى بن عبد الحميد قال: حدثنا ابن المبارك و«الترمذي» (٢٥٨١، ٣٣٢٢) قال: حدثنا أبو كريب. وفي (٢٥٨٤) قال: حدثنا سويد، قال: أخبرنا عبد الله بن المبارك. كلاهما - ابن المبارك. وأبو كريب - عن رشدين بن سعد عن عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو - عن دراج أبي السمح، عن أبي الهيثم، فذكره.\nوقال الترمذي: هذا الحديث لا نعرفه إلا من حديث رشدين بن سعد، ورشدين قد تكلم فيه.","vol":"2","page":352},{"text":"سورة حم الأحقاف\n٨٠٣ - (خ) يوسف بن مَاهَكْ (١) - ﵀ -: قال: كان مَرْوانُ على الحجازِ (٢) استعمله مُعاويةُ، فَخَطَبَ فجعل يذكُرُ يزيد بن مُعاوية؛ لكي ⦗٣٥٣⦘ يُبايعَ له بعد أبيه، فقال له عبد الرحمن بْنُ أبي بكرٍ شيئًا (٣)، فقال: خُذوهُ، فدَخلَ بيتَ عائِشَةَ فلم يقدرُوا عليه (٤)، فقال مروانُ: إنَّ هذا الذي أَنزل الله فيه ﴿والذي قال لوالديه أُفٍّ لكُما﴾ [الأحقاف: ١٧] فقالت عائشة من وراء الحجاب: ما أنزل الله فينا شيئًا من القرآن، إِلا ما أنزل في سورة النُّورِ من بَرَاءتِي (٥) . أخرجه البخاري (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أف لكما) أفّ: صوت إذا صَوَّتَ به الإنسان علم أنه متضجر، واللام في (لكما) للبيان، ومعناه: هذا التأفيف لكما خاصة دون غيركما، ⦗٣٥٤⦘ والمعنى: الكراهية، وقيل: الكلام الغليظ، وقيل: أصل الأف، من وسخ الإصبع إذا فُتل.\n_________\n(١) بفتح الهاء وبكسرها، ومعناه: القمير، تصغير القمر، ويجوز صرفه وعدمه.\n(٢) أي: أميرًا على المدينة من قبل معاوية.\n(٣) قال الحافظ في \" الفتح \": والذي في رواية الإسماعيلي: فقال عبد الرحمن: ما هي إلا هرقلية، ولابن المنذر: أجئتم بها هرقلية تبايعون لأبنائكم، ولأبي يعلى وابن أبي حاتم من طريق إسماعيل بن أبي خالد: حدثني عبد الله المدني قال: كنت في المسجد حين خطب مروان فقال: إن الله قد أرى أمير المؤمنين رأيًا حسنًا في يزيد وأن يستخلفه، فقد استخلف أبو بكر وعمر، فقال عبد الرحمن: هرقلية، إن أبا بكر والله ما جعلها في أحد من ولد ولا في أهل بيته، وما جعلها معاوية إلا كرامة لولده.\n(٤) أي: امتنعوا من الدخول خلفه إعظامًا لعائشة. وفي رواية أبي يعلى \" فنزل مروان عن المنبر، حتى أتى باب المسجد، حتى أتى عائشة، فجعل يكلمها وتكلمه، ثم انصرف \" قاله الحافظ.\n(٥) أي: الآية التي في سورة النور، في قصة أهل الإفك وبراءتها مما رموها به ﵂. قال الحافظ: وفي رواية الإسماعيلي: فقالت عائشة: كذب والله ما نزلت فيه. قال ابن كثير: ومن زعم أنها نزلت في عبد الرحمن بن أبي بكر ﵄، فقوله ضعيف، لأن عبد الرحمن بن أبي بكر ﵄ أسلم بعد ذلك، وحسن إسلامه، وكان من خيار أهل زمانه.\n(٦) ٨ / ٤٤٢ و٤٤٣ في تفسير سورة الأحقاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٦٦) قال: ثنا موسى بن إسماعيل، قال: ثنا أبو عوانة، عن أبي بشر، عن يوسف بن ماهك فذكره.","vol":"2","page":352},{"text":"٨٠٤ - (م ت د) علقمة -﵀ -: قال: قلت لابن مسعودٍ: هل صَحِبَ النبيَّ ﷺ ليلةَ الجِنِّ منكم أحدٌ؟ قال: ما صحبه منَّا أحدٌ، ولكنَّا كُنَّا مع رسول الله ﷺ ذاتَ ليْلَةٍ فَفقَدناهُ، فالتمسناه في الأودية والشِّعابِ، فَقُلْنَا: اسْتُطِيرَ، أَوِ اغْتِيلَ (١)، فبِتْنا بشرِّ ليْلَةٍ باتَ بها قومٌ، فلما أَصبحنا إذا هُوَجَاءٍ من قِبلِ حِراءَ، قال: فقُلْنا: يا رسول الله، فَقَدْناكَ، فطلبناكَ، فلم نَجِدْكَ، فَبِتْنا بشَرِّ ليلةٍ باتَ بها قومٌ، قال: «أتَاني داِعي الجِنِّ، فذَهبْتُ معه، فقرأتُ عليهم القرآن» قال: فانطَلقَ بنا، فأرانا آثارهم، وآثار نِيرَانِهمْ (٢)، وسألُوهُ الزَّادَ، فقال: «لكم كلُّ عَظْمٍ ذُكر اسم الله عليه (٣) يقع في أيديكم أوْفَرَ ما يكون لَحْمًا، وكلُّ بَعْرَةٍ علَفٌ لِدَوَابِّكم» فقال- رسولُ الله ﷺ: «فلا تَسْتَنْجوا بهما، فإنهما طعامُ إخوانِكم» . ⦗٣٥٥⦘\nوفي رواية بعد قوله: «وآثار نيرانِهِم» قال الشعبيُّ: وسألُوهُ الزَّادَ؟ وكانُوا من جِنِّ الجزيرَةِ - إلى آخر الحديث من قول الشعبي مفصَّلًا من حديث عبد الله، هذه رواية مسلم.\nوأخرجه الترمذي، وذكر فيه قول الشعبي، كما سبق في هذه الرواية الآخرة، وزاد فيه: أَو رَوْثةٍ.\nوفي رواية لمسلم، أَنَّ ابنَ مسعود قال: لم أكن ليلَة الجنِّ مع رسولِ الله ﷺ، َوَوَدِدْتُ أَنِّي كنتُ معَهُ، لم يزد على هذا.\nوأخرج أبو داود منه طرفًا، قال: قلتُ لعبد الله بن مسعودٍ: «مَنْ كان منكم ليْلَةَ الجن مع النبيِّ ﷺ؟ فقال: ما كان معه منَّا أحَدٌ» . لم يزدْ على هذا (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استطير): استفعل من الطيران، كأنه أخذه شيء وطار به.\n(اغتيل): أُخِذَ غيلة، والاغتيال: الاحتيال.\n_________\n(١) استطير، أي: طارت به الجن، و\" اغتيل \" أي: قتل سرًا، والغيلة بكسر الغين: هي القتل خفية.\n(٢) قال النووي: قال الدارقطني: انتهى حديث ابن مسعود عند قوله: \" فأرانا آثارهم، وآثار نيرانهم \" وما بعده من قول الشعبي، كذا رواه أصحاب داود الراوي عن الشعبي، وابن علية، وابن زريع، وابن أبي زائدة، وابن إدريس وغيرهم. هكذا قاله الدارقطني وغيره. ومعنى قوله: إنه من كلام الشعبي، أنه ليس مرويًا عن ابن مسعود بهذا الإسناد، وإلا فالشعبي لا يقول هذا الكلام إلا بتوقيف عن النبي ﷺ.\n(٣) قال بعض العلماء: هذا لمؤمنيهم، وأما غيرهم: فجاء في حديث آخر \" أن طعامهم: ما لم يذكر اسم الله عليه \".\n(٤) مسلم رقم (٤٥٠) في الصلاة، باب الجهر بالقراءة في الصبح، والترمذي رقم (٣٢٥٤) في التفسير، باب ومن سورة الأحقاف، وأبو داود رقم (٨٥) في الطهارة، باب الوضوء بالنبيذ، ورواه أحمد في \" المسند \"، وذكره السيوطي في \" الدر المنثور \" ٦ / ٤٤ وزاد نسبته لعبد بن حميد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (١/٤٣٦) (٤١٤٩) قال: حدثنا إسماعيل (ح) وابن أبي زائدة. و«مسلم» (٢/٣٦) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الأعلى. (ح) وحدثنيه علي بن حجر السعدي، قال: حدثنا إسماعيل بن إبراهيم. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس. و«أبو داود» (٨٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. «والترمذي» (٣٢٥٨) قال: حدثنا علي بن حجر، قال: أخبرنا إسماعيل بن إبراهيم. و«النسائي» في الكبرى (تحفة الأشراف) ٩٤٦٣ عن أحمد بن منيع، عن يحيى بن زكريا بن أبي زائدة. و«ابن خزيمة» ٨٢ قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا عبد الأعلى بن عبد الأعلى. (ح) وحدثنا أبو هاشم زياد بن أيوب. ويحيى بن زكريا بن أبي زائدة، وعبد الأعلى، وعبد الله بن إدريس، ووهيب عن داود أبي هند، عن عامر.\n٢- وأخرجه مسلم ٢/٣٧ قال: حدثنا يحيى بن يحيى، قال: أخبرنا خالد بن عبد الله، عن خالد، عن أبي معشر عن إبراهيم.\nكلاهما - عامر الشعبي، وإبراهيم - عن علقمة، فذكره.\n(*) رواية وهيب مختصرة على: «عن علقمة قال: قلت: لعبد الله بن مسعود: من كان منكم مع رسول الله ﷺ ليلة الجن؟ فقال: ما كان معه منا أحد» .\n(*) ورواية إبراهيم مختصرة على: «عن عبد الله قال: لم أكن ليلة الجن مع رسول الله ﷺ وودت أني كنت معه» .","vol":"2","page":354},{"text":"<span data-type=\"title\" id=toc-213>سورة الفتح</span>\n٨٠٥ - (خ م ت) أنس بن مالك - ﵁ -: ﴿إِنَّا فَتَحنَا لك فَتْحًا ⦗٣٥٦⦘ مبينًا﴾ [الفتح: ١] قال: الحُدْيبِيَةُ (١)، فقال أصحابُ رسولِ الله ﷺ: هَنيئًا مَريئًا، فَمالنا؟ فأنزل الله ﷿: ﴿لِيُدْخِلَ المؤمنين والمؤمناتِ جَناتٍ تجري من تحتها الأنهار﴾ [الفتح: ٥] قال شعبةُ: فقَدِمْتُ الكوفةَ، فحدَّثتُ بهذا كُلِّه عن قتادة، ثم رجَعتُ فذكرتُ له، فقال: أَمَّا ﴿إِنَّا فَتَحنَا لك فَتْحًا مبينًا﴾ فَعنْ أنسٍ، وأما «هنيئًا مريئًا» فَعنْ عِكْرِمَةَ. هذه رواية البخاري (٢) .\nوأخرجه مسلم عن قَتادة عن أنس قال: لما نزلتْ ﴿إِنَّا فَتَحنَا لك فَتْحًا مبينًا. ليغفر لَكَ اللَّهُ ما تقدَّمَ من ذنبك وما تأَخَّر ويُتمَّ نعمته عليك ويَهديَك صراطًا مستقيمًا. ويَنْصُرَك اللَّه نصرًا عزيزًا. هو الذي أنزل السَّكينةَ في قُلوب المؤمنين ليزدادوا إيمانًا معَ إيمانهم وللَّه جنُودُ السموات والأرض وكان اللَّه عليمًا حكيمًا. لِيُدْخِلَ المؤمنين والمؤمناتِ جَنَّاتٍ تجري من تحتها الأنهار خالدين فيها ويُكفِّرَ عنهم سَيِّئاتهم وكان ذلك عند اللَّه فَوزًا عظيمًا﴾ [الفتح: ١-٥] مَرْجِعهُ من الحديبية - وهم يُخَالِطُهُم الحزنُ والكآبةُ ⦗٣٥٧⦘ وقد نَحَر الهديَ بالحُدَيْبِية، قال رسول الله ﷺ: «لقد أُنزِلَتْ عليَّ آيةٌ هي أحبُّ إليَّ من الدُّنيا جميعًا» .\nوأخرجه الترمذي عن قتادة عن أنس قال: أُنزِلَتْ على النبي ﷺ ﴿ليغفرَ لَكَ اللَّهُ ما تَقدَّمَ من ذنبك وما تأَخَّرَ﴾ مرجِعَهُ من الحديبية، فقال النبي: «لقد أُنزلت عليَّ آيةٌ أحَبُّ إليَّ مِمَّا على الأرضِ»، ثم قرأها النبي ﷺ فقالوا: هنيئًا مريئًا، يا رسولَ الله، لقد بَيَّنَ الله لك ما يُفعَل بك، فماذا يُفعَل بنا؟ فنزلت عليه ﴿لِيُدْخِلَ المؤمنين والمؤمناتِ جَنَّاتٍ تجري من تحتها الأنهار - حتى بَلَغَ - فوزًا عظيمًا﴾ (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهدي): ما يهديه الحاج أو المعتمر إلى البيت الحرام من النعم لينحره بالحرم.\n_________\n(١) الحديبية: بالتخفيف، وكثير من المحدثين يشددونها، والصواب تخفيفها، وهي قرية متوسطة ليست بالكبيرة، سميت ببئر عند الشجرة التي بايع الناس رسول الله ﷺ تحتها، أو بشجرة حدباء كانت في ذلك الموضع، بينها وبين مكة مرحلة، وبينها وبين المدينة تسع مراحل، وسمي ما وقع في الحديبية فتحًا، لأنه كان مقدمة الفتح وأول أسبابه.\n(٢) قال الحافظ: أفاد هنا أن بعض الحديث عن قتادة عن أنس، وبعضه عن عكرمة، وقد أورده الإسماعيلي من طريق حجاج بن محمد عن شعبة، وجمع في الحديث بين أنس وعكرمة وساقه مساقًا واحدًا.\n(٣) البخاري ٧ / ٣٤٧ في المغازي، باب غزوة الحديبية، وفي تفسير سورة الفتح، باب ﴿إنا فتحنا لك فتحًا مبينًا﴾، ومسلم رقم (١٧٨٦) في الجهاد، باب صلح الحديبية، والترمذي رقم (٣٢٥٩) في التفسير، باب ومن سورة الفتح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٢٢) قال: حدثنا يزيد. وفي (٣/١٣٤) قال: حدثنا بهز. وفي (٣/٢٥٢) قال: حدثنا عفان. و«مسلم» (٥/١٧٦) قال: حدثنا ابن المثنى، قال: حدثنا أبو داود. أربعتهم - يزيد بن هارون، وبهز بن أسد، وعفان، وأبو داود - عن همام بن يحيى.\n٢- وأخرجه أحمد (٣/١٩٧)، الترمذي (٣٢٦٣) قال: حدثنا عبد بن حميد. كلاهما - أحمد، وعبد - قالا: حدثنا عبد الرزاق، قال: حدثنا معمر.\n٣-وأخرجه أحمد (٣/١٧٣) قال: حدثنا حجاج، قال: حدثني شعبة.\n٤- وأخرجه أحمد (٣/٢١٥) قال: حدثنا محمد بن بكر (ح) وحدثنا عبد الوهاب. و«مسلم» ٥/١٧٦ قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا خالد بن الحارث. ثلاثتهم - ابن بكر، وعبد الوهاب، وخالد - عن سعيد بن أبي عروبة.\n٥- وأخرجه عبد بن حميد (١١٨٨)، ومسلم (٥/١٧٦) قال: حدثنا عبد بن حميد، قال: حدثنا يونس ابن محمد، قال: حدثنا شيبان بن عبد الرحمن.\n٦-وأخرجه مسلم (٥/١٧٦) قال: حدثنا عاصم بن النضر التيمي، قال: حدثنا معتمر، قال: سمعت أبي (سليمان التيمي) .\nستتهم -همام، ومعمر، وشعبة، وسعد، وشيبان، وسليمان- عن قتادة، فذكره ولفظ البخاري أخرجه (٤١٧٢) قال ثنا أحمد بن إسحاق، ثنا عثمان بن عمر. وفي (٣٤ ٤٨) قال: ثنا محمد بن بشار، ثنا غندر كلاهما - عثمان بن عمر، وغندر - قال عثمان: وأخبرنا، وقال غندر: ثنا شعبة، قال: سمعت قتادة، فذكره.","vol":"2","page":355},{"text":"٨٠٦ - (خ ط ت) أسلم - ﵁ -: أَنَّ رسولَ اللهِ ﷺ كان يسيرُ في بعض أسفاره (١) - وعُمر بنُ الخطابِ يسيرُ معهُ ليلًا - فسأله عمرُ ⦗٣٥٨⦘ عن شيء؟ فلم يُجِبْهُ، ثم سأله فلم يجبه، ثم سأله فلم يجبه، فقال عمر: ثَكِلَتْكَ أُمُّكَ عُمَرُ، نَزَرْتَ رسولَ الله ﷺ ثَلاثَ مَراتٍ، كلُّ ذلك لا يُجيبُكَ، قالَ عمرُ: فَحَرَّكتُ بعيري، حتى تقدَّمتُ أمامَ النَّاسِ، وخَشيتُ أنْ ينزلَ فيَّ قُرآنٌ، فما نَشِبْتُ أنْ سَمِعتُ صَارخًا يَصْرُخُ بي، فقلت: لقد خشيِتُ أن يكون قد نزلَ فِيَّ قرآن، فجئتُ رسولَ الله ﷺ، فسلَّمت عليه، فقال: لقد أُنزِلت عليَّ الليلةَ سورةٌ، لهيَ أحبُّ إليَّ مما طلَعَتْ عليه الشمسُ، ثم قرأ: ﴿إِنَّا فَتَحنَا لك فَتْحًا مبينًا﴾ أخرجه البخاري، والموطأ هكذا.\nوأخرجه الترمذي عن أسْلَمَ، قال: سمعتُ عمر بن الخطاب يقول: كُنَّا مع رسولِ الله ﷺ في بعض أسْفَارِهِ ... الحديث (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نزرت) فلانًا: إذا ألححت عليه في السؤال.\n(فما نشبت) أي ما لبثت.\n_________\n(١) قال الحافظ: هذا السياق صورته الإرسال، لأن أسلم لم يدرك زمان هذه القصة، لكنه محمول على أنه سمعه من عمر، بدليل قوله في أثنائه: قال عمر: فحركت بعيري ... إلى آخره، وإلى ذلك أشار القابسي، وقد جاء من طريق أخرى: سمعت عمر، أخرجه البزار من طريق محمد بن خالد بن عثمة عن مالك، ثم قال: لا نعلم رواه عن مالك هكذا، إلا ابن عثمة وابن غزوان. انتهى. ورواية ابن غزوان - وهو عبد الرحمن أبو نوح المعروف بقراد - قد أخرجها أحمد عنه، واستدركها مغلطاي على البزار ظانًا أنه غير ابن غزوان، وأورده الدارقطني في \" غرائب مالك \" من طريق هذين، ومن طريق يزيد بن أبي حكيم ومحمد بن حرب وإسحاق الْحُنَيْنِيِّ أيضًا، فهؤلاء خمسة رووه عن مالك بصريح الاتصال، قال الحافظ: وجاء في رواية الطبراني من طريق عبد الرحمن بن أبي علقمة عن ابن مسعود أن السفر المذكور هو عمرة الحديبية، وكذا في رواية معتمر عن أبيه ⦗٣٥٨⦘ عن قتادة عن أنس قال: لما رجعنا من الحديبية وقد حيل بيننا وبين نسكنا، فنحن بين الحزن والكآبة فنزلت. قال: واختلف في المكان الذي نزلت فيه: فوقع عند محمد بن سعد بضجنان، وعند الحاكم في \" الإكليل \" بكراع الغميم، وعن أبي معشر بالجحفة، والأماكن الثلاثة متقاربة.\n(٢) البخاري ٨ / ٤٤٧ و٤٤٨ في تفسير سورة الفتح، باب ﴿إنا فتحنا لك فتحًا مبينًا﴾، وفي المغازي، باب غزوة الحديبية، وفي فضائل القرآن، باب فضل سورة الفتح، والموطأ ١ / ٢٠٣ و٢٠٤ في القرآن، باب ما جاء في القرآن، والترمذي رقم (٣٢٥٧) في التفسير، باب ومن سورة الفتح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (١٤٤) . وأحمد ١/٣١ (٢٠٩) قال: حدثنا أبو نوح. و«البخاري» ٥/١٦٠ قال: حدثني عبد الله بن يوسف. وفي (٦/١٦٨) قال: حدثنا عبد الله بن مسلمة،. وفي ٦/٢٣٢ قال: حدثنا إسماعيل. و«الترمذي» ٣٢٦٢ قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن خالد ابن عثمة. و«النسائى» في الكبرى (تحفة الأشراف) (٨/١٠٣٨٧) عن محمد بن عبد الله المخرمي، عن عبد الرحمن بن مهدي\nستتهم - أبو نوح، وعبد الله بن يوسف، وعبد الله بن مسلمة، وإسماعيل بن أبي أويس، ومحمد بن خالد، رابن مهدي - عن مالك، عن زيد بن أسلم عن أبيه، فذكره.","vol":"2","page":357},{"text":"٨٠٧ - (م ت د) أنس بن مالك - ﵁ -: أَنَّ ثمانِينَ رجُلًا مِنْ أهْلِ مَكَّةَ، هَبَطُوا على رسولِ الله ﷺ من جَبَل التَنْعِيمِ مُسَلَّحِينَ - يُرِيدُونَ غِرَّةَ رسولِ الله ﷺ (١) - فأخَذَهم سلْمًا، فاسْتَحْياهُم، وأنْزَلَ اللهُ ﷿: ﴿وهو الذي كفَّ أَيديَهُمْ عنكم وأيدَيكم عنهم بِبَطْنِ مكة من بعد أنْ أظْفَرَكم عليهم﴾ [الفتح: ٢٤] هذه رواية مسلم.\nوفي رواية الترمذي، أَنَّ ثمانِينَ نزلُوا على رسولِ الله ﷺ وأصحابه من جبل التنعيم عند صلاة الصبح؛ يُرِيدونَ أَنْ يقْتُلُوهُ، فأُخِذُوا، فأَعتقهم رسولُ الله ﷺ، فأنزل الله ﴿وهو الذي كفَّ أَيديَهُمْ عنكم وأيدَيكم عنهم ...﴾ الآية.\nوأخرجه أبو داود بنحوه من مجموع الروايتين (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مسلحين) قوم مسلحون، أي: معهم سلاح.\n(غِرَّة) الغرة: الغفلة.\n(استحياهم): استبقاهم ولم يقتلهم.\n(سِلمًا) - السِّلْم بكسر السين وفتحها: الصلح، وهو المراد في الحديث، على ما فسره الحميدي في غريبه، وكذا يكون قد رواه بدليل شرحه. ⦗٣٦٠⦘ وقال الخطابي: إنه السلم - بفتح السين واللام -يريد به الاستسلام والإذعان، ومنه قوله تعالى: ﴿وأَلْقَوْا إليكم السَّلَمَ﴾ أي: الانقياد.\nوالذي ذهب إليه الخطابي هو الأشبه بالقصة، فإنهم لم يؤخذوا عن صلح وإنما أخذوا قهرًا، فأسلموا أنفسهم عجزًا، على أن الأول له وجه، وذلك: أنه لم يَجْرِ لهم معهم حرب، إنما صالحوهم على أن يؤخذوا أسرى ولا يقتلوهم، فسمي الانقياد إلى ذلك صلحًا. وهو السِّلم، والله أعلم.\n_________\n(١) أي: يريدون أن يصادفوا منه ومن أصحابه غفلة عن التأهب لهم ليتمكنوا من غدرهم والفتك بهم.\n(٢) مسلم رقم (١٨٠٨) في الجهاد، باب قوله تعالى: ﴿وهو الذي كف أيديهم عنكم﴾، والترمذي رقم (٣٢٦٠) في التفسير، باب ومن سورة الفتح، وأبو داود رقم (٢٦٨٨) في الجهاد، باب في المن على الأسير بغير فداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٢، ١٢٤) قال: حدثنا يزيد. وفي (٣/٢٩٠) قال: حدثنا عفان و«عبد بن حميد» (١٢٠٨) قال: حدثنا سليمان بن حرب. و«مسلم» (٥/١٩٥) قال: حدثني عمر بن محمد الناقد، قال: حدثنا يزيد بن هارون. و«أبو داود» (٢٦٨٨) قال: حدثنا موسى بن إسماعيل. و«الترمذي» (٣٢٦٤) قال: حدثنا عبد بن حميد، قال: حدثني سليمان بن حرب. و«النسائي» في الكبرى «تحفة الأشراف ٣٩٠» عن أبي بكر بن نافع، عن بهز، وفيه أيضا عن إسحاق بن إبراهيم، عن عفان.\nخمستهم - يزيد بن هارون، وعفان، وسليمان، وموسى، وبهز - عن حماد بن سلمة، عن ثابت، فذكره.","vol":"2","page":359},{"text":"٨٠٨ - (ت) أبي بن كعب - ﵁ -: عن النبي ﷺ ﴿وألْزَمَهم كلمةَ التَّقْوَى﴾ [الفتح: ٢٦] قال: «لا إله إلا الله» .أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٦١) في التفسير، باب ومن سورة الفتح، وفي سنده ثوير بن أبي فاختة، وهو ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه مرفوعًا إلا من حديث الحسن بن فزعة، قال: وسألت أبا زرعة عن هذا الحديث، فلم يعرفه مرفوعًا إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٢٦٥) وعبد الله بن أحمد (٥/١٣٨) قالا: ثنا الحسن بن قزعة، قال: ثنا سفيان بن حبيب، عن شعبة، عن ثوير، عن أبيه،عن الطفيل فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه مرفوعا إلا من حديث الحسن بن قزعة وقال:وسألت أبا زرعة عن هذا الحديث فلم يعرفه مرفوعا إلا من هذا الوجه.","vol":"2","page":360},{"text":"<span data-type=\"title\" id=toc-214>سورة الحجرات</span>\n٨٠٩ - (خ س ت) عبد الله بن الزبير بن العوام - ﵄ -: قال: قَدِمَ رَكْبٌ من بني تَميمٍ على النبي ﷺ، فقال أَبو بكْرٍ: أَمِّر الْقَعْقَاعَ ْبنَ مَعْبَد بنِ زُرَارة، وقال عمر: أَمِّر الأقْرَعَ بنَ حابسٍ، فقال أبو بكرٍ: ما أَرَدْتَ إِلا خِلافي (١)، وقال عمر: ما أردتُ خِلافَكَ، فَتَمارَيا، حتى ⦗٣٦١⦘ ارْتَفَعَتْ أصواتُهُما، فنزل في ذلك: ﴿يا أيُّها الذين آمنوا لا تُقدِّمُوا بين يَدي اللَّه ورَسُولِه واتَّقُوا اللَّه إن اللَّه سميع عليم﴾ [الحجرات: ١] .\nوفي رواية: قال ابنُ أبي مُلَيْكَةَ: كادَ الْخَيِّرَان أنْ يَهْلكا: أَبُو بكرٍ، وعُمَرُ، لمَّا قَدم على النبي ﷺ وفدُ بني تميم، أشَارَ أحَدُهُما بالأقْرَعِ بن حابِس الْحَنْظَلِيِّ، وأشار الآخر بغيره، ثم ذكره نحوه، ونزولَ الآية (٢) . ثم قال: قال ابن الزبير: فكان عمرُ بعدُ إذا حدَّثَ بحديثٍ حدَّثَهُ كأخي السِّرارِ، لم يُسْمِعْهُ حتى يسْتَفهِمَهُ.\nوفي أخرى نحوه، وفيه قال ابن الزبير: فما كان عمر يُسْمِعُ رسولَ اللهِ ﷺ حتى يستفهمه، ولم يذكرْ ذلك عن أبيه، يعني: أبا بكرٍ الصِّديق. أخرجه البخاري، وأخرج النسائي الرواية الأولى.\nوأخرجه الترمذي قال: إِنَّ الأقْرَعَ بنَ حابسٍ قَدِمَ على رسول الله ﷺ، فقال أبو بكرٍ: يا رسول الله، استعْمِلْهُ على قومه، فقال عمر: لا تستعْمِلْهُ ⦗٣٦٢⦘ يا رسول الله، فتكلَّما عند النبي ﷺ، حتى علَتْ أصواتُهُما، فقال أبو بكرٍ لعُمر: ما أَرَدْتَ إِلا خِلافي، فقال: ما أردتُ خِلافَكَ، قال: فنزلت هذه الآية: ﴿يا أيُّها الذين آمنوا لا ترفعوا أصواتكم فوقَ صوتِ النبي﴾ [الحجرات: ٢] قال: فكان عمرُ بعد ذلك إذا تكلم عند النبي ﷺ: لم يُسْمِعْ كلامَهُ، حتى يسْتَفْهِمَهُ. وما ذكرَ ابنُ الزُّبَيْرِ جدَّه: يعني أبا بكرٍ.\nوقال الترمذي: وقد رواه بعضُهم عن ابن أبي مُلَيْكَةَ مرْسَلًا، ولم يذكر ابنَ الزبير (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتماريا) التماري: المجادلة والمنازعة في الكلام.\n(كأخي السِّرار) أي كلامًا كمثل المساررة بخفض صوته، والكاف، صفة لمصدر محذوف، والضمير في «يُسْمعه» راجع إلى الكاف، ولا يسمعه: منصوب المحل بمنزلة الكاف.\n_________\n(١) ولأحمد \" إنما أردت خلافي \".\n(٢) الآية التي ذكرت في هذا الحديث هي ﴿يا أيها الذين آمنوا لا ترفعوا أصواتكم فوق صوت النبي﴾ . قال الحافظ في \" الفتح \" ٨ / ٤٥٣: زاد وكيع كما سيأتي في \" الاعتصام \" إلى قوله \" عظيم \"، وفي رواية ابن جريج: فنزلت ﴿يا أيها الذين آمنوا لا تقدموا بين يدي الله ورسوله﴾ إلى قوله ﴿ولو أنهم صبروا﴾ وقد استشكل ذلك، قال ابن عطية: الصحيح أن سبب نزول هذه الآية كلام جفاة الأعراب.\nقلت - القائل ابن حجر -: لا يعارض ذلك هذا الحديث، فإن الذي يتعلق بقصة الشيخين في تخالفهما في التأمير في أول السورة ﴿لا تقدموا﴾ لكن لما اتصل بها قوله: ﴿لا ترفعوا﴾ تمسك عمر منها بخفض صوته، وجفاة الأعراب الذين نزلت فيهم هم من بني تميم، والذي يختص بهم قوله: ﴿إن الذين ينادونك من وراء الحجرات﴾ .\n(٣) البخاري ٨ / ٤٥٢ - ٤٥٤ في تفسير سورة الحجرات، باب ﴿لا ترفعوا أصواتكم فوق صوت النبي﴾، وباب ﴿إن الذين ينادونك من وراء الحجرات أكثرهم لا يعقلون﴾، وفي المغازي، باب وفد بني تميم، وفي الاعتصام، باب ما يكره من التعمق والتنازع في العلم، والترمذي رقم (٣٢٦٢) في التفسير، باب ومن سورة الحجرات، والنسائي ٦ / ٢٢٦ في القضاء، باب استعمال الشعراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٤/٤) قال: حدثنا موسى بن داود. وفي (٤/٦) قال: حدثنا وكيع. و«البخاري» (٦/١٧١) قال: حدثنا بسرة بن صفوان بن جميل اللخمي. وفي (٩ /١٢٠) قال: حدثنا محمد بن مقاتل، قال أخبرنا وكيع. و«الترمذي» (٣٢٦٦) قال: حدثنا محمد بن المثنى، قال: حدثا مؤمل بن إسماعيل. أربعتهم - موسى، ووكيع، وبسرة، ومؤمل - عن نافع بن عمر الجمحي.\n٢- وأخرجه البخارى (٥/٢١٣) قال: حدثني إبراهيم بن موسى، قال حدثني هشام بن يوسف. وفي (٦/١٧٢) قال: حدثنا الحسن بن محمد، قال حدثنا حجاج. و«النسائي» (٨/٢٢٦) قال: أخبرنا الحسن بن محمد، قال: حدثنا حجاج. كلاهما -هشام، وحجاج - عن ابن جريج.\nكلاهما (نافع بن عمر، وابن جريج) عن ابن أبي مليكة (قال ابن جريج: أخبرني ابن أبي مليكة) فذكره.","vol":"2","page":360},{"text":"٨١٠ - (ت) البراء بن عازب - ﵁ -: في قوله ﴿إنَّ الّذينَ يُنَادُونَك من وَرَاءِ الحُجُرَاتِ﴾ [الحجرات: ٤] قال: قام رجلٌ، فقال: يا رسول الله، إِنَّ حَمْدي زَيْنٌ، وذَمِّي شَيْنٌ، فقال النبي ﷺ: «ذاك الله ⦗٣٦٣⦘ ﷿» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شين) الشين: الذم والعيب.\n_________\n(١) رقم (٣٢٦٣) في التفسير، باب ومن سورة الحجرات، وقال: هذا حديث حسن، وهو كما قال، فإن له شاهدًا يتقوى به عند أحمد ٣ / ٤٨٨ و٦ / ٣٩٣، ٣٩٤ من حديث الأقرع بن حابس أنه نادى رسول الله ﷺ من وراء الحجرات، فقال: يا رسول الله، فلم يجبه رسول الله، فقال: يا رسول الله، ألا إن حمدي زين، وإن ذمي شين، فقال رسول الله ﷺ: \" ذاك الله ﷿ \"، وسنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٢٦٧) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا الفضل ابن موسى. و«النسائي» في الكبرى (تحفة الأشراف» (١٨٢٩) عن محمد بن علي بن الحسن بن شقيق، عن أبيه.\nكلاهما- الفضل، وعلي بن الحسن، - عن الحسين بن واقد، عن أبي إسحاق فذكره. وقال الترمذي: هذا حديث حسن صحيح.","vol":"2","page":362},{"text":"٨١١ - (ت) أبو نَضرة (١) - ﵀ -: قال: قرأَ أبو سعيد الخدري: ﴿واعْلَمُوا أنَّ فيكم رسولَ اللَّه لو يُطيعُكُمْ في كثيرٍ من الأَمْرِ لَعَنِتُّمْ (٢)﴾ [الحجرات: ٧] قال: هذا نبيُّكمْ يُوَحى\nإليه، وخِيَارُ أئمَّتِكم (٣) لو أَطاعهم في كثير من الأَمرِ لَعَنِتُوا، فكيف بكم اليوم؟. أخرجه الترمذي (٤) . ⦗٣٦٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لعنتُّم) العنت: الإثم.\n_________\n(١) بالنون المفتوحة والضاد الساكنة: المنذر بن مالك بن قطعة - بكسر القاف وسكون الطاء - العبدي العوفي البصري. وثقه أحمد وابن معين، وقال ابن سعد: كان ثقة كثير الحديث.\n(٢) أي: اعلموا أن بين أظهركم رسول الله فعظموه ووقروه وتأدبوا معه، وانقادوا لأمره، فإنه أعلم بمصالحكم، وأشفق عليكم منكم، ورأيه فيكم أتم من رأيكم لأنفسكم، ثم بين أن رأيهم سخيف بالنسبة إلى مراعاة مصالحهم فقال: ﴿لو يطيعكم في كثير من الأمر لعنتم﴾ أي لو أطاعكم في جميع ما تختارونه لأدى ذلك إلى عنتكم وحرجكم.\n(٣) يريد أبو سعيد بخيار الأئمة هنا: الصحابة ﵃ لو أطاعهم النبي ﷺ لعنتوا، وقوله: \" فكيف بكم اليوم \" الخطاب فيه للتابعين، أي كيف يكون حالكم لو يقتدي بكم ويأخذ بآرائكم ويترك كتاب الله وسنة رسوله.\n(٤) رقم (٣٢٦٥) في التفسير، باب ومن سورة الحجرات، وإسناده صحيح، وقال الترمذي: هذا حديث غريب حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الترمذي (٣٢٦٩) قال: ثنا عبد بن حميد، قال ثنا عثمان بن عمر، عن المستمر ابن الريان، عن أبي نضرة، فذكره.\nوقال الترمذي هذا حديث حسن صحيح غريب. وقال علي بن المديني: سألت يحيى بن سعيد القطان عن المستمر بن الريان، فقال: ثقة.","vol":"2","page":363},{"text":"٨١٢ - (ت د) أبو جبيرة (١) بن الضحاك - ﵁ -: قال: فينا نزلت هذه الآيةُ - بني سَلِمَةَ - قال: قدِمَ علينا رسول ﷺ - وليس مِنَّا رجلٌ إلا ولَهُ اسْمانِ، أو ثلاثَةٌ - فَجَعلَ رسولُ اللهِ ﷺ يقول: «يا فلان» فيقولون: مَهْ يا رسول الله، إِنه يَغْضَبُ من هذا الاسم، فأُنزِلت هذه الآيةُ ﴿ولا تَنابَزُوا بالألقَابِ بئْسَ الاسْمُ الفسوقُ بعد الإيمانِ﴾ [الحجرات: ١١] هذه رواية أبي داود.\nوأخرجه الترمذي قال: كان الرَّجلُ منَّا يكونُ له الاسمانِ والثلاثةُ، فَيُدْعَى بِبَعْضِها فعَسَى أنْ يكْرَهَ، قال: فنزلت هذه الآية ﴿ولا تنابَزُوا بالألقَابِ﴾ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تنابزوا) التنابز: التداعي بالألقاب، والأصل: تتنابزوا، فحذف التاء الأولى، وهو حذف مطرد في العربية.\n_________\n(١) بفتح الجيم وكسر الباء: ابن خليفة، من بني عبد الأشهل، أخو ثابت بن الضحاك. صحابي. وقيل: لا صحبة له.\n(٢) الترمذي رقم (٣٢٦٤) في التفسير، باب ومن سورة الحجرات، وأبو داود رقم (٤٩٦٢) في الأدب، باب في الألقاب، وإسناده حسن، وقال الترمذي: حسن صحيح، وأخرجه الحاكم في \" المستدرك \" ٢ / ٤٦٣، وقال: هذا حديث صحيح على شرط مسلم، ووافقه الذهبي، وأخرجه الطبري ١٦ / ١٣٢، وأحمد في \" المسند \" ٥ / ٣٨٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٦٠) قال: حدثنا إسماعيل. و«أبو داود» (٤٩٦٢) قال: حدثنا موسى بن إسماعيل،قال: حدثنا وهيب. و«ابن ماجة» (٣٧٤١) قال: حدثنا أبو بكر، قال: حدثنا عبد الله بن إدريس. و«الترمذي» (٣٢٦٨) قال: حدثنا عبد الله بن إسحاق الجوهري البصري، قال: حدثنا أبو زيد، عن شعبة. (ح) قال: حدثنا أبو سلمة يحيى بن خلف قال: حدثنا بشر بن المفضل و«النسائى» في الكبرى تحفة الأشراف (١١٨٨٢) عن حميد بن مسعدة، عن بشر بن المفضل.\nخمستهم- إسماعيل ووهيب، وعبد الله بن إدريس، وشعبة، وبشر بن المفضل- عن داود بن أبي هند، عن الشعبي، فذكره.\n* وأخرجه أحمد (٤/٦٩، ٥/٣٨٠) قال: حدثنا حفص بن غياث،قال: حدثنا داود بن أبي هند، عن الشعبي، عن أبي جبيرة بن الضحاك الأنصاري،عن عمومة له، فذكره. وقال الترمذي: هذا حديث حسن صحيح، وأبو جبير،هو أخو ثابت بن الضحاك بن خليفة الأنصاري، وأبوزيد بن سعيد بن الربيع صاحب الهروي بصري ثقة.","vol":"2","page":364},{"text":"٨١٣ - (خ) ابن عباس - ﵄ -: ﴿وجعلناكم شُعُوبًا وقَبائِلَ﴾ [الحجرات: ١٣] قال: الشعوبُ: القبائِلُ الكبارُ العظامُ، والقبائِلُ: الْبُطُونُ (١) . أخرجه البخاري (٢) .\n_________\n(١) قال الخطابي في \" معالم السنن \": الشعوب: \" جمع شعب - بفتح الشين - وهي رؤوس القبائل، مثل ربيعة ومضر والأوس والخزرج، سموا شعوبًا لتشعبهم واجتماعهم، كتشعب أغصان الشجر، والشعب: من الأضداد، يقال: شعب أي: جمع، وشعب أي: فرق، و\" قبائل \" وهي دون الشعوب، واحدتها قبيلة، وهي كبكر من ربيعة، وتميم من مضر، ودون القبائل: العمائر، واحدتها: عمارة - بفتح العين - وهم كشيبان من بكر، ودارم من تميم، ودون العمائر: البطون، واحدها: بطن، وهم كبني غالب ولؤي من قريش، ودون البطون: الأفخاذ، واحدها: فخذ، وهم كبني هاشم، وأمية من بني لؤي، ثم الفصائل والعشائر، واحدتها: فصيلة وعشيرة، وليس بعد العشيرة حي يوصف.\nوقيل: الشعوب: من العجم، والقبائل من العرب، والأسباط من بني إسرائيل. وقال أبو روق: الشعوب الذين لا يعتزون إلى أحد، بل ينتسبون إلى المدائن والقرى، والقبائل: العرب الذين ينتسبون إلى آبائهم.\n(٢) ٦ / ٣٨٢، ٣٨٣ في الأنبياء، باب المناقب، وقول الله تعالى: ﴿يا أيها الناس إنا خلقناكم من ذكر وأنثى﴾ .","vol":"2","page":365},{"text":"<span data-type=\"title\" id=toc-215>سورة ق</span>\n٨١٤ - (خ) مجاهد بن جبر -﵀ -: قال ابنُ عباس: أمَرَهُ أن يُسَبِّحَ في أدْبار الصَّلواتِ كلِّها، يعني قوله: ﴿وأَدْبَارَ السُّجُود﴾ [ق: ٤٠] . أخرجه البخاري (١) .\n_________\n(١) ٨ / ٤٥٩ في تفسير سورة ق، باب قوله: ﴿فسبح بحمد ربك قبل طلوع الشمس وقبل الغروب﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٨٥٢) قال: ثنا آدم، ثنا ورقاء عن ابن أبي نجيح عن مجاهد،قال: فذكره.","vol":"2","page":365},{"text":"<span data-type=\"title\" id=toc-216>الذاريات</span>\n٨١٥ - (د ت) أنس بن مالك - ﵁ -: في قوله تعالى ﴿كانوا قليلًا من الليل ما يَهْجَعون﴾ [الذاريات: ١٧] قال: كانوا يُصَلُّونَ بين المغربِ والعشاء.\nزاد في رواية (١) وكذلك ﴿تَتَجافى جنوبهم عن المضاجِع﴾ [السجدة: ١٦] أخرجه أبو داود (٢) .\nوقد أخرج الترمذي قْولَه: ﴿تَتَجافى جنوبهم﴾ وهو مذكور في سورة [السجدة: ١٦] (٣) .\n_________\n(١) هي رواية يحيى بن سعيد القطان.\n(٢) رقم (١٣٢٢) في الصلاة، باب وقت قيام النبي ﷺ من الليل، وإسناده قوي.\n(٣) انظر صفحة ٣٠٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم برقم ٧٥٥.","vol":"2","page":366},{"text":"<span data-type=\"title\" id=toc-217>سورة الطور</span>\n٨١٦ - (خ) أبو هريرة - ﵁ -: عن النبي ﷺ: «أنهُ رأى البَيْتَ المعمورَ يَدْخُلُهُ كُلَّ يَومٍ سبعُونَ ألفَ مَلكٍ» . أخرجه البخاري (١) .\n_________\n(١) ٦ / ٢١٩ في بدء الخلق، باب ذكر الملائكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وجدته عن مالك بن صعصعة، وهو جزء من حديث طويل:\nصحيح: أخرجه أحمد ٤/٢٠٧قال: حدثنا يحيى بن سعيد، قال حدثنا هشام الدستوائي، وفي (٤/٢٠٨) قال: حدثنا عفان. قال: حدثنا همام بن يحيى. وفي (٤/٢١٠) قال: حدثنا محمد بن جعفر،.قال: حدثنا سعيد بن أبي عروبة. وفي (٤/١٢٠) قال: حدثنا محمد بن بكر. قال: أخبرنا سعيد. و«البخاري» (٤/١٣٣، ١٨٥ و١٩٩و٥/٦٦) قال: حدثنا هدبة بن خالد. قال: حدثنا همام بن يحيى وفي (٤/١٣٣) قال البخاري:وقال لي خليفة: حدثنا يزيد بن زريع. قال: حدثا سعيد وهشام. و«مسلم» (١/١٠٣) قال: حدثنا محمد بن المثني. قال: حدثنا ابن أبي عدي.، عن سعيد. وفي (١/١٠٤) قال:حدثنا محمد بن المثنى. قال: حدثنا معاذ بن هشام. قال: حدثني أبي. و«الترمذي» (٣٣٤٦) قال: حدثنا محمد بن بشار. قال: حثنا محمد بن جعفر وابن أبي عدي، عن سعيد بن أبي عروبة. والنسائي» ١/٢١٧ قال: أخبرنا يعقوب بن إبراهيم. قال:حدثنا يحيى بن سعيد. قال: حدثنا هشام الدستوائي. وفي الكبرى (٣٠٥) قال: حدثنا إسماعيل بن مسعود. قال: حدثنا يزيد بن زريع. قال: حدثنا هشام، يعني ابن أبي عبد الله وسعيد. و«ابن خزيمة» (٣٠١)،قال:حدثنا محمد بن بشار بندار، قال: حدثنا محمد بن جعفر وابن أبي عدي، عن سعيد بن أبي عروبة وفي (٣٠٢) قال: حدثنا محمد بن يحيى، قال: حدثنا عفان بن مسلم، قال حدثنا همام بن يحيى العوذي ثم المحملي.\nأربعتهم - هشام،وشيبان، وهمام، وابن أبي عروبة - عن قتادة، عن أنس ابن مالك، فذكره.","vol":"2","page":366},{"text":"٨١٧ - (ت) ابن عباس - ﵄ -: عن النبي ﷺ قال: «إِدْبارُ النُّجُوم: الركَعَتان قَبْل الفجر، وأَدْبَارُ السُّجُودِ: الركعَتان بعد المغربِ» . ⦗٣٦٧⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٧١) في التفسير، باب ومن سورة الطور، وفي سنده رشدين بن كريب، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٢٧٥) قال: ثنا أبو هشام الرفاعي، قال: ثنا محمد بن فضيل، عن رشدين بن كريب، عن أبيه فذكره.\nقال أبو عيسى: هذا حديث غريب لا نعرفه مرفوعا إلا من هذا الوجه من حديث محمد بن فضيل عن رشدين بن كريب وسألت محمد بن إسماعيل عن محمد ورشدين بن كريب أيهما أوثق؟ قال: ما أقربها، ومحمد عندي أرحج. قال: وسألت عبد الله بن عبد الرحمن عن هذا؟ فقال: ما أقربهما عندي، ورشدين بن كريب أرجحهما عندي. قال: والقول عندي ما قال أبو عبد الله، ورشدين أرجح من محمد وأقدم، وقد أدرك رشدين ابن عباس ورآه.","vol":"2","page":366},{"text":"<span data-type=\"title\" id=toc-218>سورة النجم</span>\n٨١٨ - (خ م ت) ابن مسعود - ﵁ -: في قوله تعالى ﴿فكانَ قابَ قوسَيْنِ أَو أَدْنَى﴾ [النجم: ٩] وفي قوله تعالى: ﴿ما كَذَبَ الْفُؤَادُ ما رَأَى﴾ [النجم: ١١] وفي قوله تعالى: ﴿لقد رأَى من آياتِ رَبِّه الكُبْرَى﴾ [النجم: ١٨] قال: فيها كُلهَا: رَأَىَ جبريلَ ﵇، له ستمائة جَناح - زادَ في قوله تعالى: ﴿لقد رأَى من آياتِ رَبِّه الكُبْرَى﴾ أي جبريل في صورته. كذا عند مسلم.\nوعند البخاري في قوله تعالى: ﴿فكانَ قابَ قوسَيْنِ أَو أَدْنَى (١) . فأَوْحَى إلى عبدِه ما أَوْحَى﴾ قال: رأَى جبريلَ له ستمائة جناح. ⦗٣٦٨⦘\nولمْ يذكر في سائر الآيات هذا، ولا ذكر منها غير ما أَوْرَدْنَا.\nوفي رواية الترمذي: ﴿ما كذبَ الفؤادُ ما رأَى﴾ قال: رأى رسولُ الله ﷺ جبريلَ في حُلَّةٍ من رَفْرَفٍ قد مَلأ ما بين السَّماءِ والأرض.\nوللبخاري، والترمذي في قوله: ﴿لقد رأَى من آياتِ رَبِّه الكُبْرَى﴾ قال: رأَى رَفْرفًا أَخْضرَ سَدَّ أُفُقَ السماءِ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قاب قوسين) قاب الشيء: قدره، والمعنى: فكان قرب جبريل من محمد ﷺ قدر قوسين عربيتين، وقيل: قاب القوس: صدرها، حيث يشد عليه السير.\n(رفرف) يقال: لأطراف الثياب والبسط وفضولها: رفارف ورفرف السحاب: هيدبه.\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٤٦٩: و\" القاب \": ما بين القبضة والسية من القوس، قال الواحدي: هذا قول جمهور المفسرين: أن المراد: القوس التي يرمى بها، قال: وقيل المراد بها: الذراع، لأنه يقاس بها الشيء، قلت: (القائل ابن حجر) وينبغي أن يكون هذا القول هو الراجح، فقد أخرج ابن مردويه بإسناد صحيح عن ابن عباس قال: \" القاب: القدر، والقوسان: الذراعان \" ويؤيده أنه لو كان المراد به القوس التي يرمى بها لم يمثل بذلك ليحتاج إلى التثنية، فكان يقال مثلًا: قاب رمح ونحو ذلك. وقد قيل إنه على القلب، والمراد: فكان قاب قوس، لأن القاب: ما بين المقبض إلى السية، ولكل قوس قابان بالنسبة إلى خالفته، وقوله \" أو أدنى \": أي أقرب، قال الزجاج: خاطب الله العرب بما ألفوا، والمعنى: فيما تقدرون أنتم عليه، والله تعالى عالم بالأشياء على ما هي عليه، لا تردد عنده، وقيل \" أو \" بمعنى \" بل \" والتقدير: بل هو أقرب من القدر المذكور.\n(٢) البخاري ٨ / ٤٦٩ في تفسير سورة النجم، باب ﴿فكان قاب قوسين أو أدنى﴾، وباب قوله تعالى ﴿فأوحى إلى عبده ما أوحى﴾، وفي بدء الخلق، باب ذكر الملائكة، ومسلم رقم (١٧٣) في الإيمان، باب ذكر سدرة المنتهى، والترمذي رقم (٣٢٧٩) في التفسير، باب ومن سورة النجم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (١/٣٩٨) (٣٧٨٠) قال: حدثنا حسن بن موسى.، قال: حدثنا زهير. و«البخارى» (٤/١٤٠) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة. وفي (٦/١٧٦) قال: حدثنا أبو النعمان، قال: حدثنا عبد الواحد. (ح) وحدثنا طلق بن غنام، قا ل: حدثنا زائدة. و«مسلم» (١/١٠٩) قال: حدثني أبو الربيع الزهراني، قال: حدثنا عباد، وهو ابن العوام. (ح) وحدثنا أبو بكر ابن أبي شيبة، قال: حدثنا حفص بن غياث (ح) وحدثنا عبيد الله بن معاذ العنبري، وقال: حدثنا أبي، قال: حدثنا شعبة. و«الترمذي» (٣٢٧٧) قال: أخبرنا أحمد بن منيع، قال: حدثنا عباد بن العوام. و«النسائي» في الكبرى (تحفة الأشراف) (٩٢٠٥) عن أحمد بن منيع، عن عباد بن العوام. وفي (٩٢١٧) عن محمد بن منصور، عن سفيان. ثمانيتهم - زهير، وأبو عوانة، عبد الواحد بن زياد، وزائدة، وعباد بن العوام، وحفص بن غياث، وشعبة، وسفيان - عن أبي إسحاق الشيباني.\n٢- وأخرجه أحمد (١/ ٤١٢) (٣٩١٥) قال: حدثنا عفان. وفي (٤٦٠١) (٩٦ ٤٣) قال: حدثنا حسن ابن موسى. و«النسائى» في الكبرى (تحفة الأشراف) (٩٢١٦) عن يحيى بن حكيم، عن يحيى بن سعيد. ثلاثتهم - عفان، وحسن، ويحيى -عن حماد بن سلمة، عن عاصم بن بهدلة.\nكلاهما، أبو إسحاق الشيباني، وعاصم بن بهدلة - عن زر بن حبيش فذكره.","vol":"2","page":367},{"text":"٨١٩ - (م ت) ابن عباس - ﵄ -: ﴿ما كذبَ الفُؤَادُ ما رأَى﴾ ﴿ولقد رآه نَزْلَةً أُخرى﴾ [النجم: ١١ - ١٣] قال: ⦗٣٦٩⦘ رآه بفؤاده، مرَّتينِ (١) .\nوفي رواية قال: رآه بقلبه، ولقد رآه نزلة أُخرى هذه رواية مسلم.\nوفي رواية الترمذي قال: رأى محمدٌ ربَّه، قال عكرمة: قلتُ: أليسَ الله يقول: ﴿لا تُدْرِكُهُ الأَبصارُ وهو يُدْركُ الأَبصارَ﴾ [الأنعام: ١٠٣] قال: ويْحَكَ، ذاكَ إذا تَجَلَّى بنوره الذي هو نورُهُ، وقد رأى رَبَّهُ مرتين.\nوفي أخرى له: ﴿ولقد رآه نَزْلَةً أُخرى. عند سِدرةَ المنتهى﴾، ﴿فأوحى إلى عبده ما أوحى﴾، ﴿فكان قابَ قوسين أو أدْنَى﴾ قال ابن عباس: قد رآه ﷺ.\nوله في أخرى ﴿ما كذب الفؤاد ما رأى﴾ قال: رآه بقلبه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سدرة المنتهى): السدر: شجر النبق. والمنتهى: الغاية التي ينتهي إليها علم الخلائق.\n_________\n(١) هذا الخبر وما ماثله يقيد الأخبار المطلقة التي جاءت عن ابن عباس في الرؤية، فيجب حمل مطلقها على مقيدها، قال الحافظ: وأصرح من ذلك ما أخرجه ابن مردويه من طريق عطاء عن ابن عباس قال: لم يره رسول الله ﷺ بعينيه إنما رآه بقلبه.\n(٢) مسلم رقم (١٧٦) في الإيمان، باب معنى قول الله ﷿: ﴿ولقد رآه نزلة أخرى﴾، والترمذي رقم (٣٢٧٥) و(٣٢٧٦) و(٣٢٧٧) في التفسير، باب ومن سورة النجم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٣) (١٩٥٦) قال: حدثنا أبو معاوية. و«مسلم» (١/١٠٩) قال: حدثنا أبو بكر ابن أبي شيبة، وأبو سعيد الأشج جميعا، عن وكيع وفي (١/١١٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث. و«النسائي» في الكبرى (تحفة الأشراف) (٥٤٢٣) عن أبي كريب، عن أبي معاوية عن الحسين بن منصور، عن عبد الله بن نمير.\nأربعتهم- أبو معاوية، ووكيع، وحفص، وعبد الله - عن الأعمش، عن زياد بن الحصين أبي جهمة، عن أبي العالية، فذكره.\nوالرواية الأخرى: أخرجها مسلم (١/ ١٠٩) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا حفص، عن عبد الملك، عن عطاء، فذكره.\n* ورواية الترمذي المذكورة أخرجها الترمذي (٣٢٨١) قال: ثنا عبد بن حميد، قال: ثنا عبد الرزاق، وابن أبي رزمة، وأبونعيم، عن إسرائيل، عن سماك، عن عكرمة، فذكره.\n* والرواية الثانية: أخرجها الترمذي (٣٢٨٠) قال: ثنا سعيد بن يحيى بن سعيد الأموي، قال: ثنا أبي قال: ثنا محمد بن عمرو، عن أبي سلمة، فذكرة.","vol":"2","page":368},{"text":"٨٢٠ - (م) أبوهريرة - ﵁ - قال: ﴿ولقد رآه نَزْلَةً أُخرى﴾ قال: رأى جبريل ﵇. أخرجه مسلم (١) .\n_________\n(١) رقم (١٧٥) في الإيمان، باب معنى قول الله ﷿: ﴿ولقد رآه نزلة أخرى﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/١٠٩) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا علي بن مسهر، عن عبد الملك، عن عطاء، فذكره.","vol":"2","page":369},{"text":"٨٢١ - (ت) الشعبي -﵀ -: قال: لقِيَ ابنُ عباسٍ كعْبًا بعَرفَة، فسألَهُ عن شيء، فكبّرَ، حتى جاوبَتْهُ الجبالُ، فقال ابن عباس: إنَّا بنُو هاشمٍ، فقال كعبٌ: إِن الله قَسَمَ رُؤيَتَهُ وكلاَمه بين مُحمَّدٍ وموسى، فكلَّمَ موسى مرتين، ورآه محمد مرتين، قال مسروق: فدخلتُ على عائشة - ﵂ -، فقلتُ: هل رأَى محمدٌ ربَّهُ؟ فقالت: لقد تكلَّمْتَ بشيءٍ قَفَّ له شَعري، قُلتُ: رويدًا، ثم قرأتُ ﴿لقد رأَى من آياتِ رَبِّه الكُبْرَى﴾ فقالت: أيْن يُذْهَبُ بِكَ؟ إنما هو جبريل، مَن أخبَركَ أنَّ محمدًا رأى ربَّهُ، أو كَتَم شيئًا ممَّا أُمِرَ به، أو يعلمُ الْخَمْسَ التي قال الله: ﴿إنَّ اللَّه عنده علمُ الساعَةِ وينزِّلُ الغَيْثَ﴾ [لقمان: ٣٤] فقد أعظَمَ الفِرْيَة، ولكنه رأى جبريلَ، لم يره في صورِتِه إلا مرتين: مرة عند سِدرةِ المنتهى، ومرةَ في جيادٍ (١) له سِتُّمائَة جَناحٍ، قد سَدَّ الأُفُق. أخرجه الترمذي (٢) .\nوقد أخرج هو والبخاري ومسلم هذا الحديثَ بأَلفاظٍ أُخرى، تتضمن زيادة، وهو مذكورٌ في كتاب القيامةِ من حرف القاف. ⦗٣٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قفَّ له شعري): إذا سمع الإنسان أمرًا عظيمًا هائلًا قام شعر رأسه وبدنه، فيقول: قد قف شعري لذلك.\n(الفِرية): الكذب.\n(جياد): موضع بمكة.\n_________\n(١) ويقال: أجياد: موضع معروف بأسفل مكة، من شعابها.\n(٢) رقم (٣٢٧٤) في التفسير، باب ومن سورة النجم، وفي سنده مجالد بن سعيد، وهو ضعيف. لكن الحديث ثابت بمعناه من طرق أخرى في \" الصحيحين \" كما ذكر المؤلف، فقد أخرجه البخاري ٨ / ٤٦٦ و٤٦٧ و٤٦٨ و٤٦٩ في تفسير سورة النجم في فاتحتها، وفي تفسير سورة المائدة، باب ﴿يا أيها الرسول بلغ ما انزل إليك من ربك﴾، وفي بدء الخلق، باب ذكر الملائكة، وفي التوحيد، باب قول الله تعالى: ﴿عالم الغيب فلا يظهر على غيبه أحدًا﴾، وأخرجه مسلم رقم (١٧٧) في الإيمان، باب معنى قول الله ﷿: ﴿ولقد رآه نزلة أخرى﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الترمذي (٣٢٧٨) قال: ثنا ابن أبي عمر، ثنا سفيان عن مجالد، عن الشعبي قال: مسروق، فذكره. وقال الترمذي: وقد روى داود بن أبي هند عن الشعبي عن مسروق، وعن عائشة عن النبي ﷺ نحو هذا الحديث، وحديث داود أقصر من حديث مجالد.","vol":"2","page":370},{"text":"٨٢٢ - (خ) ابن عباس - ﵄ -: ﴿أفرأَيتُم الَّلاتَ والعُزَّى﴾ [النجم:١٩] قال: كان الَّلاتُ رجلًا يَلُتُّ سَويقَ الحاجِّ. أخرجه البخاري (١) .\n_________\n(١) ٨ / ٤٧٠ في تفسير سورة النجم، باب ﴿أفرأيتم اللات والعزى﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٨٥٩) قال: ثنا مسلم بن إبراهيم، ثنا أبو الأشهب، ثنا أبو الجوزاء، فذكره.","vol":"2","page":371},{"text":"٨٢٣ - (خ م د) ابن عباس - ﵄ -: قال: ما رأيتُ شيئًا أَشبَه باللَّمَمِ مما قال أبو هريرة: إنَّ النبيَّ ﷺ قال: «إِنَّ الله كتبَ على ابن آدمَ حَظَّهُ من الزِّنا، أَدْرَكَ ذلك لا مَحالَةَ، فَزِنا العينين النظرُ، وزِنا اللسانِ النُّطْقُ، والنفسُ تَمنَّى وتَشْتهي، والْفَرْجُ يُصدِّقُ ذلك أو يُكَذِّبُهُ» . أخرجه البخاري، ومسلم، وأبو داود.\nولمسلم قال: كُتِبَ على ابن آدمَ نصيبُهُ من الزِّنا، مُدْرِكٌ ذلك لا مَحالَةَ، الْعينانِ زِنَاهُما النَّظَرُ، والأُذُنَانِ زناهُمَا الاستماعُ، واللِّسانُ زِناه الْكلامُ، والْيَدُ زِناها البْطَشُ، والرِّجْل زِناها الخُطَا، والْقَلْبُ يَهوى ويَتمنَّى، ويُصَدِّقُ ذلك الْفَرْجُ أو يُكَذِّبُهُ (١) . ⦗٣٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللمم): صغار الذنوب، وقيل: مقاربة الذنب.\n_________\n(١) البخاري ١٠ / ٢٢ في الاستئذان، باب زنى الجوارح دون الفرج، وفي القدر، باب ﴿وحرام ⦗٣٧٢⦘ على قرية أهلكناها أنهم لا يرجعون﴾، ومسلم رقم (٢٦٥٧) في القدر، باب قدر على ابن آدم حظه من الزنا، وأبو داود رقم (٢١٥٢) في النكاح، باب ما يؤمر به من غض البصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧٦) قال: حدثنا عبد الرزاق. و(البخارى) (٨/٦٧و١٥٦) قال: حدثني محمود بن غيلان. قال: حدثنا عبد الرزاق. و(مسلم) (٨/٥٢) قال: حدثنا إسحاق بن إبراهيم وعبد بن حميد. قالا: أخبرنا عبد الرزاق. و(أبو داود) ٢١٥٢ قال: حدثنا محمد بن عبيد. قال: حدثنا ابن عبد الرزاق. و(النسائي) في الكبرى (تحفة الأشراف) ١٣٥٧٣ عن محمد بن رافع عن عبد الرزاق.\nكلاهما - عبد الرزاق، ومحمد بن ثور- عن معمر، قال: أخبرنا ابن طاوس، عن أبيه، عن ابن عباس، فذكره.\n* أخرجه البخاري (٦٧٨) قال: حدثنا الحميدي. قال: حدثنا سفيان، عن ابن طاووس، عن أبيه، عن ابن عباس ﵄. قال: لم أر شيئا أشبه باللمم من قول أبي هريرة..\nورواية مسلم: أخرجها أحمد (٢/٣٤٣) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. قال: أخبرنا سهيل بن أبي صالح. وفي (٢/٣٧٩) قال: حدثنا قتيبة. قال: حدثنا ليث بن سعد.، عن ابن عجلان، عن القعقاع. وفي (٢/٥٣٦) قال: حدثنا عبد الصمد بن الوارث قال: حدثنا حماد، عن سهيل. و(مسلم) (٨/٥٢) قال: حدثنا إسحاق بن منصور. قال: أخبرنا أبو هشام المخزومي. قال: حدثنا وهيب. قال: حدثنا سهيل بن أبي صالح. و(أبو داود) (٢١٥٣) قال: حدثنا موسى بن إسماعيل قال: حدثنا حماد، عن سهيل بن أبي صالح. وفي (٢١٥٤) قال: حدثنا قتيبة قال: حدثنا الليث، عن ابن عجلان، عن القعقاع بن حكيم.\nكلاهما -سهيل، والقعقاع- عن أبي صالح، فذكره.","vol":"2","page":371},{"text":"٨٢٤ - (ت) ابن عباس - ﵄ -: ﴿الذينَ يَجْتَنِبُونَ كَبَائِرَ الإثْمِ والفواحِشَ إِلّا اللَّمَمَ (١)﴾ [النجم: ٣٢] قال: قال النبي ﷺ: «إن تَغْفِر اللهمَّ تَغفِرْ جَمًّا، وأَيُّ عبدٍ لكَ لا أَلمَّا؟» . أخرجه الترمذي (٢) .\n_________\n(١) قال الطيبي: استثناء منقطع، فإن اللمم ما قل وما صغر من الذنوب، ومنه قولهم: ألم بالمكان: إذا قل لبثه فيه، ويجوز أن يكون \" إلا اللمم \" صفة، و\" إلا \" بمعنى \" غير \" فقيل: هو النظرة والغمزة والقبلة، وقيل: الخطرة من الذنب، وقيل: كل ذنب لم يذكر الله فيه حدًا ولا عذابًا.\nقال: قال رسول الله ﷺ استشهادًا بأن المؤمن لا يخلو من اللمم \" إن تغفر اللهم تغفر جما \" بألف بعد ميم مشددة: أي كثيرًا كبيرًا، \" وأي عبد لك لا ألما \" فعل ماض مفرد، والألف للإطلاق، أي: لم يلم بمعصية.\n(٢) رقم (٣٢٨٠) في التفسير، باب ومن سورة النجم، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n: أخرجه الترمذي (٣٢٨٤) قال: ثنا أحمد بن عثمان البصري، قال: ثنا أبو عاصم، عن زكريا بن إسحاق، عن عمرو بن دينار. عن عطاء،فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب لا نعرفه إلا من حديث زكريا بن إسحاق.","vol":"2","page":372},{"text":"<span data-type=\"title\" id=toc-219>سورة القمر</span>\n٨٢٥ - (م ت) أبو هريرة - ﵁ -: قال: جاء مُشركو قُريشٍ يُخاصِمونَ رسولَ الله ﷺ في الْقَدَرِ، فنزلت ﴿يَوْمَ يُسْحَبُونَ في النَّارِ على وُجوهِهِمْ ذُوقُوا مَسَّ سَقَرَ. إنا كلَّ شيءٍ خَلَقْناهُ بِقَدَرٍ﴾ [القمر: ٤٨، ٤٩] . ⦗٣٧٣⦘ أخرجه مسلم، والترمذي (١) .\n_________\n(١) مسلم رقم (٢٦٥٦) في القدر، باب كل شيء بقدر، والترمذي رقم (٣٢٨٦) في التفسير، باب ومن سورة النجم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٤٤ و٤٧٦) قال: حدثنا وكيع. و(البخاري) في خلق أفعال العباد (١٩) قال: حدثنا أبو نعيم. (ح) وحدثنا قبيصة. و(مسلم) (٨/٥٢) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب، قالا: حدثنا وكيع. و(ابن ماجة) ٨٣ قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد قالا: حدثنا وكيع. و(الترمذي) (٢١٥٧، ٣٢٩٠) قال: حدثنا أبو كريب محمد بن العلاء ومحمد بن بشار، قالا: حدثنا وكيع.\nثلاثتهم - وكيع، وأبو نعيم، وقبيصة- عن سفيان الثوري، عن زياد بن إسماعيل، عن محمد بن عباد بن جعفر المخزومي، فذكره.","vol":"2","page":372},{"text":"<span data-type=\"title\" id=toc-220>سورة الرحمن</span>\n٨٢٦ - (ت) جابر بن عبد الله - ﵄ -: قال: خرج رسولُ الله ﷺ على أصحابه، فقرأَ عليهم سورة الرحمن، من أَولها إلى آخِرِها، فسَكَتُوا، فقال: «لقد قرأتُها على الجِنِّ ليلةَ الجنِّ، فكانُوا أحسنَ مردودًا منكم، كنتُ كُلَّما أتيتُ على قوله: ﴿فبأيِّ آلاءِ ربِّكما تُكَذِّبان﴾ قالوا: لا بشيء من نِعَمِكَ ربَّنَا نُكَذِّبُ، فَلكَ الحمدُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٨٧) في التفسير، باب ومن سورة الرحمن، وقال الترمذي: حديث غريب لا نعرفه إلا من حديث الوليد بن مسلم عن زهير بن محمد، نقول: والوليد مدلس وقد عنعن، وزهير بن محمد رواية أهل الشام عنه غير مستقيمة، وهذا منها، ورواه الحاكم ٢ / ٤٧٣ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٢٩١) قال: حدثنا عبد الرحمان بن واقد، أبو مسلم السعدي، قال حدثنا الوليد بن مسلم، عن زهير بن محمد، عن محمد بن المنكدر، فذكره.\nقال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث الوليد بن مسلم عن زهير بن محمد. قال ابن حنبل: كأن زهير بن محمد الذي وقع بالشام ليس هو يرى عنه بالعراق، كأنه رجل آخر قلبوا اسمه - يعني لما يروون عنه من المناكير.\nقلت: فيه الوليد بن مسلم، وهو مدلس، وقد عنعن.","vol":"2","page":373},{"text":"<span data-type=\"title\" id=toc-221>سورة الواقعة</span>\n٨٢٧ - (ت) أبو سعيد الخدري - ﵁ -: في قوله: ﴿وفُرُشٍ مرْفُوعةٍ﴾ [الواقعة: ٣٤]: أَنَّ رسولَ الله ﷺ قال: ارتفاعها كما بيْن السماءِ والأرضِ، مسيرةُ ما بيْنِهما خمسمائة عام. أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٤٣) في صفة الجنة، باب ما جاء في صفة أهل الجنة، وأخرجه أحمد ٣ / ٧٥، والنسائي وابن أبي حاتم والضياء في صفة الجنة كلهم من حديث دراج عن أبي الهيثم عن أبي سعيد، ودراج عن أبي الهيثم ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٣/٧٥) قال:حدثنا حسن، قال:حدثنا ابن لهيعة. و(الترمذي) (٢٥٤٠،٣٢٩٤) قال: حدثنا أبوكريب، قال:حدثنا رشدين بن سعد، وعن عمرو بن الحارث. كلاهما - ابن لهيعة، وابن الحارث - عن دراج أبي السمح، عن أبي الهثم، فذكر هـ. وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث رشدين بن سعد.","vol":"2","page":373},{"text":"٨٢٨ - (ت) أنس بن مالك - ﵁ -: في قوله: ﴿إِنَّا أنْشَأْنَاهُنَّ إِنشَاءً﴾ [الواقعة: ٣٥] إِنَّ مِنَ الْمُنْشَآتِ: الَّلاتِي كُنَّ في الدُّنْيا عَجَائِزَ عُمْشًا رُمْصًا. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إنشاء) الإنشاء: ابتداء الخلقة\n_________\n(١) رقم (٣٢٩٢) في التفسير، باب ومن سورة الواقعة من حديث موسى بن عبيدة، عن يزيد بن أبان عن أنس وقال: هذا حديث غريب لا نعرفه مرفوعًا إلا من حديث موسى بن عبيدة، وموسى بن عبيدة ويزيد بن أبان الرقاشي يضعفان في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي ٣٢٩٦ قال: ثنا أبو عمار الحسين بن حريث الخزاعي، قال: ثنا وكيع، عن موسى بن عبيدة، عن يزيد بن أبان، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه مرفرعا إلا من حديث موسى بن عبيدة ويزيد بن أبان الرقاشي يضعفان في الحديث.","vol":"2","page":374},{"text":"٨٢٩ - (ط) عبد الله بن أبي بكر بن [محمد بن] عمرو بن حزمٍ -﵀ -: قال: إنَّ في الكتاب الذي كتبه رسولُ اللهِ ﷺ، لِعَمْرو بن حزمٍ: «أن لا يَمسَّ القرآنَ إلا طاهرٌ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٩٩ في القرآن، باب الأمر بالوضوء لمن مس القرآن مرسلًا، وإسناده صحيح، وهو قطعة من كتاب كتبه رسول الله ﷺ إلى أقيال اليمن، وبعث به عمرو بن حزم وبقي بعده عند آله، وقد رواه الحاكم بطوله في \" المستدرك \" ١ / ٣٩٥ من طريق الحكم بن موسى عن يحيى بن حمزة، عن سليمان بن داود، عن الزهري، عن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه عن جده، وصححه هو وابن حبان رقم (٧٩٣) وصححه غير واحد من الحفاظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه الدارمي (١٦٢٨،١٦٣٥،١٦٤٢،٢٢٧١،٢٣٥٧ ٢٣٥٩، ٢٣٦٩، ٢٣٧٠،٢٣٧١٦،٢٣٧٦، ٢٣٧٨، ٢٣٨٠) (مقطعا) . والنسائي (٨/٥٧) قال: أخبرنا عمرو بن منصور. و(ابن حبان) (٨/١٨٠) (٦٥٢٥) قال: أخبرنا الحسين سفيان وأبو يعلي وحامد بن محمد بن شعيب، في آخرين.\nخمستهم -الدارمي عبد الله بن عبد الرحمان، وعمرو بن منصور الحسن بن سفيان، وأبو يعلي، وحامد ابن محمد، عن الحكم بن موسى، قال: حدثنا يحيي بن حمزة، عن سليمان بن داود الخولاني، عن الزهري، عن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، فذكره.\nأخرجه النسائي (٨/٥٨) قال: أخبرنا الهيثم بن مروان بن الهيثم بن عمران العنسي، قال: حدثنا محمد بن بكار بن بلال، قال: حدثنا يحيى،قال:حدثنا سليمان بن أرقم، قال: حدثني الزهري، عن أبي بكر بن محمد بن عمروبن حزم، عن أبيه، عن جده، فذكره. قال النسائي: وهذا أشبه بالصواب،والله أعلم وسليمان بن أرقم متروك الحديث.\nوأخرجه الدارمي (١٦٢٩) قال: حدثنا بشر بن الحكم. و(ابن خزيمة) ٢٢٦٩ قال: حدثنا عبد الرحمان بن بشر بن الحكم. كلاهما -بشر، وعبد الرحمان - قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه،عن جده، فذكره.\n* وأخرجه مالك مالك (الموطأ) ٥٣٠. والنسائي (٨/٦٠) قال: قال الحارث بن مسكين،قراءة عليه وأنا أسمع: عن ابن القاسم، قال: حدثني مالك، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، قال: الكتاب الذي كتبه رسول الله لعمرو بن حزم في العقول..فذكره. ولم يقل (عن جده) .\n* وأخرجه النسائي (٨/٥٩) قال: أخبرنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب، قال: أخبرني يونس بن يزيد، عن بن شهاب. قال: قرأت كتاب رسول الله - ﷺ - الذي كتب لعمرو بن حزم فذكره. لم يذكر ٠ أبا بكر بن محمد - ولا (أباه) ولا (جده) .\n* وأخرجه النسائي (٨/٥٩) قال: أخبرنا أحمد بن عبد الواحد، قال: حدثنا مروان بن محمد، قال: حدثنا سعيد، وهو بن عبد العزيز، عن الزهري. قال: جاءني أبو بكر بن حزم بكتاب في رقعة من أدم، عن رسول الله - ﷺ - ... فذكره. لم يذكر (أباه) ولا (جده) .\n* وأخرجه النسائي (٨/٥٦) قال: أخبرنا الحسين بن منصور، قال: حدثنا عبد الله بن نمير، قال: حدثنا يحيى بن سعيد، عن سعيد بن المسيب؛ أنه لما وجد الكتاب الذي عند آل عمرو بن حزم، الذي ذكروا أن رسول الله - ﷺ - كتب لهم. وجدوا فيه: وفيما هنالك من الأصابع عشرا عشرا.","vol":"2","page":374},{"text":"٨٣٠ - (م) ابن عباس - ﵄ -: قال: مُطِرَ الناسُ على عهدِ رسول الله ﷺ. فقال النبيُّ ﷺ: أَصبحَ من الناس شاكرٌ، ومنهم كافر (١)، قالوا: هذه رحمةُ الله، وقال بعضهم: لقد صدقَ نَوْءُ كذا وكذا، فنزلت: ⦗٣٧٥⦘ هذه الآية: ﴿فلا أُقْسِمُ بمواقِعِ النَّجُومِ. وإِنَّهُ لقَسَمٌ لو تعلمونَ عظِيمٌ. إنَّهُ لقُرآنٌ كريمٌ. في كتَابٍ مَكْنُونٍ. لا يَمسُّهُ إلَّا المُطَهَّرُونَ. تَنْزِيلٌ مِنْ رَبِّ العَالمِينَ. أَفَبِهذَا الْحَدِيثِ أنتمْ مُدْهِنُونَ. وتَجْعلونَ رِزْقَكُمْ أنَّكم تُكَذِّبُونَ﴾ [الواقعة: ٧٥ -٨٢] أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بمواقع): مواقع النجوم: مساقطها ومغاربها، وقيل: منازلها ومسايرها.\n_________\n(١) المراد: كفر نعمة الله تعالى لاقتصاره على إضافة الغيث للكوكب، وهذا فيمن لا يعتقد تدبير الكوكب. انظر \" شرح مسلم \" ٢ / ٦٠، ٦١ للنووي.\n(٢) رقم (٧٣) في الإيمان، باب بيان كفر من قال: مطر بالنوء، وقال الشيخ أبو عمرو بن الصلاح: ليس مراده أن جميع هذا نزل في قولهم في الأنواء، فإن الأمر في ذلك وتفسيره يأبى ذلك، وإنما النازل في ذلك قوله تعالى: ﴿وتجعلون رزقكم أنكم تكذبون﴾ والباقي نزل في غير ذلك، ولكن اجتمعا في وقت النزول، فذكر الجميع من أجل ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/٦٠) قال: ثني عباس بن عبد العظيم العنبري، قال: ثنا النضر بن محمد، قال: ثنا عكرمة وهو ابن عمار، قال: ثنا أبو زميل، فذكره.","vol":"2","page":374},{"text":"٨٣١ - (ت) علي بن أبي طالب - ﵁ -: قال: قال رسول الله ﷺ: «﴿وتَجْعَلونَ رِزْقَكُمْ أنَّكُم تُكَذِّبُونَ﴾ قال: شُكرَكُم، تقُولُونَ: مُطِرْنا بِنَوْءِ كذَا وكذا، وبِنَجْمِ كذا وكذا؟» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٩١) في التفسير، باب ومن سورة الواقعة، وأخرجه أحمد في \" المسند \" ١ / ٨٩ و١٠٨ و١٣١، وفي سنده عبد الأعلى بن عامر الثعلبي، وهو ضعيف، لكنه يتقوى بما قبله فإنه بمعناه، وذكره ابن كثير في التفسير ٨ / ٢٠٨ من رواية أحمد رقم (٨٤٩) ثم قال: \" وهكذا رواه ابن أبي حاتم عن أبيه عن مخول بن إبراهيم النهدي وابن جرير عن محمد بن المثنى عن عبد الله بن موسى وعن يعقوب بن إبراهيم عن يحيى بن أبي بكير، ثلاثتهم عن إسرائيل به مرفوعًا، وكذا رواه الترمذي عن أحمد بن منيع عن حسين بن محمد وهو المروزي به. وقال: حسن غريب، وقد رواه سفيان الثوري عن عبد الأعلى ولم يرفعه. وقرأ ابن عباس (وتجعلون شكركم أنكم تكذبون) أخرجه عنه ابن جرير بإسناد صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٨٩) (٦٧٧) قال: ثنا أبو سعيد. وفي (١ /١٠٨) (٨٤٩) قال: ثنا حسين بن محمد. و(الترمذي) (٣٢٩٥) قال: ثنا أحمد بن منيع، قال: ثنا الحسين بن محمد. و(عبد الله بن أحمد) (١/١٣١) (١٠٨٧) قال: ثنا إسحاق بن إسماعيل، قال: ثنا يحيى بن أبي بكر.\nثلاثتهم -أبو سعيد، وحسين، ويحيى- عن إسرائيل، عن عبد الأعلى بن عامر الثعلبي، وعن أبي عبد الرحمان، فذكره.\n* أخرجه أحمد (١/١٠٨) (٨٥٠) قال: حدثنا مؤمل، قال: حدثنا إسرائيل، قال: حدثنا عبد الأعلى، عن أبي عبد الرحمان، عن علي رفعه.\nوقال الترمذي: هذا حديث حسن غريب صحيح، لا نعرفه مرفوعا إلا من حديث إسرائيل ورواه سفيان الثوري عن عبد الأعلى عن أبي عبد الرحمن السلمي عن علي نحوه، ولم يرفعه.","vol":"2","page":375},{"text":"<span data-type=\"title\" id=toc-222>سورة الحديد</span>\n٨٣٢ - (م) ابن مسعود - ﵁ -: قال: مَا كان بيْنَ إسْلاَمِنا وبيْنَ أنْ عاتَبَنا اللهُ تعالى بقوله: ﴿أَلَمْ يأْنِ للذين آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذكْرِ اللَّه﴾ [الحديد: ١٦] . إلا أربع سِنين. أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ألم يأن): ألم يقرب.\n(الخاشع) والمنيب: الراجع إلى الله تعالى بالتوبة، وأناب: إذا رجع.\n_________\n(١) رقم (٣٠٢٧) في التفسير، باب قوله تعالى ﴿ألم يأن للذين آمنوا أن تخشع قلوبهم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٢٤٣) قال: حدثني يونس بن عبد الأعلى الصدفي. و(النسائى) في الكبرى (تحفة الأشراف) ٩٣٤٢ عن هارون بن سعيد. كلاهما - يونس، وهارون - عن عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، عن سعيد بن أبي هلال، عن عون بن عبد الله، عن أبيه، فذكره.","vol":"2","page":376},{"text":"٨٣٣ - () (ابن عباس - ﵄ -): في قوله تعالى: ﴿اعْلَمُوا أَنَّ اللَّهَ يُحْيي الأرضَ بعْدَ مَوْتِها﴾ [الحديد: ١٧] . قال: يُلَيِّنُ الْقُلُوبَ بعد قَسْوَتِها، فيَجْعلُها مُخْبِتَة منيبة، يُحْيي القلوبَ الميِّتَةَ بالعِلْمِ، والحكمةِ، وإِلا فقد عُلِمَ إحياءُ الأرضِ بالمطر مُشاهَدَة. أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مخبتة) المخبت: المطمئن.\n_________\n(١) الذي في \" الدر المنثور \" ٦ / ١٧٥ من رواية ابن المبارك عن ابن عباس مختصرًا بلفظ: ﴿اعلموا أن الله يحيي الأرض بعد موتها﴾ قال: يلين القلوب بعد قسوتها.","vol":"2","page":376},{"text":"٨٣٤ - (س) (ابن عباس - ﵄ -): قال: كانت مُلوكٌ بعد عيسى -﵇- بدَّلوا التَّوراةَ والإنجيلَ، وكان فيهم مؤمنون يقرؤون ⦗٣٧٧⦘ التوارة والإنجيل، قيل لِمُلوكِهِمْ: ما نجدُ شتمًا أَشدَّ من شَتْمٍ يشتمُونا هؤلاء، إنهم يقرؤون ﴿ومَنْ لمْ يحكُمْ بما أنزلَ اللَّه فأولئك هم الكافرون﴾ [المائدة: ٤٤] مع ما يعيبونا به في أعمالنا في قراءتهم، فادْعهُم فلْيَقرؤوا كما نَقْرَأُ، ولْيُؤْمِنُوا كَما آمَنَّا، فدَعَاهُمْ فَجَمَعَهُمْ، وعَرَضَ عليهم القتل أو يترُكوا قراءةَ التَّوراةِ والإنجيلِ، إلا ما بدَّلوا منها، فقالوا: ما تُريدون إلى ذلك؟ دَعُونا، فقالت طائفةٌ منهم: ابْنُوا لنا أُسْطُوانًا، ثم ارفعونا إليها، ثم أَعطونا شيئًا نرَفعُ به طعامَنا وشرابَنا، فلا نَرِدُ عليكم، وقالت طائفةٌ: دَعُونا نَسيحُ في الأرضِ، ونَهيمُ ونشرَبُ كما يشربُ الوحْشُ، فإن قَدَرْتُم علينا في أَرِضكُم فاقتُلونا، وقالت طائفةٌ منهم: ابْنُوا لنا دورًا في الفَيافِي، ونحتْفِرُ الآبارَ، ونَحْتَرِثُ البُقولَ، ولا نَرِدُ عليكم، ولا نَمُرُّ بكم، وليس أَحدٌ من القبائل إلا ولهُ حميمٌ فيهم، قال: فَفعلوا ذلك، فأنزل الله ﷿: ﴿ورَهْبَانِيَّةً ابْتَدَعُوها ما كتبناها عليهم - إلا ابْتِغاءَ رضوانِ اللَّهِ (١) - فَما رَعَوْهَا حَقَّ رِعَايَتِها﴾ [الحديد: ٢٧] والآخَرُونَ قالوا: نَتَعَبَّدُ كما تَعَبَّدَ فُلانٌ، ونَسيحُ كما ساحَ فُلانٌ، وهم على شِرْكِهِمْ، ولا عِلْمَ لهم بإِيمانِ الذين اقْتَدَوْا بهم، فَلمَّا بُعِثَ النبيُّ ﷺ لمْ يَبْقَ منهم إلا قليلٌ، انْحَطَّ رجلٌ من صَوْمَعَتِهِ، وجاءَ سائِحٌ من ⦗٣٧٨⦘ سياحَتِهِ، وصاحبُ الدَّيْرِ من دَيْرِهِ، فآمنُوا به وصدَّقوه، فقال الله ﵎: ﴿يا أيُّها الذين آمنُوا اتَّقُوا اللَّه وآمنوا برسولِهِ يُؤتِكُم كِفْلَيْنِ من رحمته﴾ [الحديد: ٢٨]: أجْرَينِ، بإيمانهم بعيَسى ﵇، وبالتوارة والإنجيل، وبإِيمانهم بمحمدٍ ﷺ وتصديقهم، وقال: ﴿ويجْعلْ لكم نورًا تمشُونَ بهِ﴾ [الحديد: ٢٨]: القرآن، واتِّباعَهُم النبيَّ ﷺ، قال: ﴿لِئَلَّا يَعْلَمَ أهلُ الكِتابِ﴾ [الحديد: ٢٩] الذين يَتَشبَّهون بكم ﴿أَلَّا يقدرون على شيءٍ من فَضْلِ اللَّه﴾ ... الآية. أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نهيم) هام في البراري: إذا ذهب لوجهه على غير جادة، ولا طالب مقصد.\n(الفيافي) البراري.\n_________\n(١) فيه قولان: أحدهما: أنهم قصدوا بذلك رضوان الله، قاله سعيد بن جبير وقتادة. والآخر: ما كتبنا عليهم ذلك، إنما كتبنا عليهم ابتغاء رضوان الله، وقوله: ﴿فما رعوها حق رعايتها﴾ أي: فما قاموا بما التزموه حق القيام، وهذا ذم لهم من وجهين. أحدهما: الابتداع في دين الله بما لم يأمر به الله. والثاني: في عدم قيامهم بما التزموه مما زعموا أنه قربة يقربهم إلى الله ﷿. قاله ابن كثير.\n(٢) ٨ / ٢٣١ - ٢٣٣ في القضاء، باب تأويل قول الله ﷿: ﴿ومن لم يحكم بما أنزل الله فأولئك هم الكافرون﴾، وإسناده قوي، فإن الراوي عن عطاء بن السائب فيه سفيان الثوري، وقد سمع منه قبل أن يختلط، كما نبه على ذلك غير واحد من النقاد، وذكره ابن كثير في تفسيره ٤ / ٣١٦ عن النسائي وابن جرير ثم قال: وهذا السياق فيه غرابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه النسائي (٨/٢٣١-٢٣٣) قال: نا الحسين بن حريث، قال: نا الفضل بن موسى عن سفيان بن سعيد، عن عطاء بن السائب، عن سعيد بن جبير، فذكره.","vol":"2","page":376},{"text":"٨٣٥ - (خ س) (عائشة - ﵂ -): قالت: الحمد لله الذي وسعَ ⦗٣٧٩⦘ سَمْعُهُ الأصواتَ، لقد جاءَتِ المُجادِلَةُ: خَوْلَةُ (١) إلى رسول الله ﷺ، وكلَّمته في جانِبِ البيتِ، وما أسْمعُ ما تقول، فأنزل الله ﷿ ﴿قد سمع اللَّه قولَ التي تجادِلُكَ في زوجها وتشتكي إلى اللَّهِ ...﴾ إلى آخر الآية. [المجادلة: ١] . أخرجه البخاري والنسائي (٢) .\n_________\n(١) هي خولة بنت ثعلبة، وقيل: بنت حكيم، وزوجها أوس بن الصامت أخو عبادة بن الصامت، وقد مر بها عمر بن الخطاب ﵁ في خلافته والناس معه على حمار، فاستوقفته طويلًا ووعظته، وقالت: يا عمر: قد كنت تدعى عميرًا، ثم قيل لك: عمر، ثم قيل لك: أمير المؤمنين، فاتق الله يا عمر، فإنه من أيقن بالموت خاف الفوت، ومن أيقن بالحساب خاف العذاب، وهو واقف يسمع كلامها، فقيل له: يا أمير المؤمنين أتقف لهذه العجوز هذا الوقوف؟ قال: والله لو حبستني من أول النهار إلى آخره، لا زلت إلا للصلاة المكتوبة، أتدرون من هذه العجوز؟ هي خولة بنت ثعلبة سمع الله قولها من فوق سبع سموات أيسمع رب العالمين قولها ولا يسمعه عمر؟ !\n(٢) البخاري ١٣ / ٣١٦ في التوحيد، باب قول الله تعالى: ﴿وكان الله سميعًا بصيرًا﴾ تعليقًا، ووصله النسائي ٦ / ١٦٨ في النكاح، باب الظهار، وأخرجه أحمد في \" المسند \" ٦ / ٤٦، وإسناده صحيح، وصححه الحاكم في \" المستدرك \" ٢ / ٤٨١ ووافقه الذهبي، وأخرجه ابن ماجة رقم (٢٠٦٣) من حديث عروة عن عائشة قالت: تبارك الذي وسع سمعه كل شيء، وإني لأسمع كلام خولة بنت ثعلبة، ويخفى علي بعضه وهي تشتكي زوجها إلى رسول الله ﷺ، وهي تقول: يا رسول الله، أكل شبابي ونثرت له بطني، حتى إذا كبرت سني، وانقطع ولدي ظاهر مني، اللهم إني أشكو إليك، فما برحت حتى نزل جبريل بهؤلاء الآيات ﴿قد سمع الله قول التي تجادلك في زوجها وتشتكي إلى الله﴾، وأخرجه الحاكم في \" المستدرك \" ٢ / ٤٨١ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦ /٤٦) قال: حدثنا أبو معاوية. و(عبد بن حميد) (١٥١٤) قال: حدثنا إبراهيم بن الأشعث. قال: حدثنا فضيل بن عياض. و(ابن ماجة) (١٨٨) قال: حدثنا علي بن محمد. قال: حدثنا أبو معاوية. وفي (٢٠٦٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد ابن أبي عبيدة. قال: حدثنا أبي. و(النسائي) (٦/١٦٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا جرير. أربعتهم - أبو معاوية، وفضيل بن عياض، وأبو عبيدة بن معن، وجرير - عن سليمان الأعمش، عن تميم بن سلمة، عن عروة بن الزبير، فذكره.\n* أما البخاري، فقد أخرجه تعليقا في التوحيد - باب قول الله تعالى: ﴿وكان الله سميعا بصيرا﴾ .","vol":"2","page":378},{"text":"٨٣٦ - (ت) (علي بن أبي طالب - ﵁ -): قال: لما نزلت ﴿يا أيُّها الذي آمنوا إذا ناجيْتُمُ الرَّسولَ فقدِّمُوا بينَ يَدَيْ نجواكُمْ صدقَةً﴾ [المجادلة: ١٢] قال لي رسولُ الله ﷺ: «مَا تَرى؟ دينارٌ؟» قلتُ: لا يُطيقُونَه، قال: «فَنِصفُ ⦗٣٨٠⦘ دينارٍ؟» قلت: لا يُطيقونه، قال: «فَكمْ؟» قلت: شَعيرة (١)، قال: «إنك لَزهِيدٌ»، قال: فنزلت: ﴿أَأَشْفَقْتُمْ أنْ تُقَدِّمُوا بيْنَ يَدَيْ نَجْواكم صدقاتٍ ...﴾ الآية [المجادلة: ١٣]، قال: «فَبِي خَفَّفَ الله عن هذه الأمة» . أخرجه الترمذي (٢) .\nوفي رواية ذكرها رزين: ما عمل بهذه الآية غيري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لزهيد) الزهيد: القليل.\n_________\n(١) يعني وزن شعيرة من ذهب.\n(٢) رقم (٣٢٩٧) في التفسير، باب ومن سورة المجادلة، أخرجه ابن جرير ٢٨ / ١٥، وفي سنده علي بن علقمة الأنماري الراوي عن علي، وقد اختلف فيه. قال البخاري: في حديثه نظر، وذكره ابن حبان في الثقات، وقال ابن عدي: ما أرى بحديثه بأسًا، وقد حسن الترمذي حديثه هذا.\n(٣) ذكره الحافظ ابن كثير ٤ / ٣٢٦ عن ليث بن أبي سليم عن مجاهد عن علي بنحوه، ولم يعزه لأحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه عبد بن حميد (٩٠) قال: حدثني ابن أبي شيبة. و(الترمذي) (٣٣٠٠) قال: حدثنا سفيان بن وكيع.\nكلاهما -ابن أبي شيبة، وسفيان بن وكيع - قالا: حدثنا يحيى بن آدم قال: حدثني عبيد الله الأشجعي، عن سفيان بن سعيد الثوري، عن عثمان بن المغيرة الثقفي، عن سالم بن أبي الجعد، عن علي بن علقمة الأنماري، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، إنما نعرفه من هذ الوجه.","vol":"2","page":379},{"text":"<span data-type=\"title\" id=toc-223>سورة الحشر</span>\n٨٣٧ - (خ م ت د) عبد الله بن عمر بن الخطاب - ﵄ -: قال: حَرَّق رسول الله ﷺ نَخْلَ بني النَّضِير وقَطَعَ، وهي البُوَيْرَةُ، فأنزل الله: ﴿ما قَطَعْتُمْ من لِينةٍ أو تَرَكْتُمُوهَا قَائمَةً على أصُولها فبِإِذْنِ اللَّه ولِيُخْزِيَ الفاسقين﴾ . أخرجه البخاري، ومسلم، والترمذي، وأبو داود.\nوسيجيء لهذا الحديث رواياتٌ في كتاب الغَزَواتِ، من حرف ⦗٣٨١⦘ الغين (١) .\n_________\n(١) البخاري ٨ / ٤٨٣ في تفسير سورة الحشر، باب قوله تعالى: ﴿ما قطعتم من لينة﴾، وفي الحرث والمزارعة، باب قطع الشجر والنخل، وفي الجهاد، باب حرق الدور والنخيل، وفي المغازي، باب حديث بني النضير ومخرج رسول الله ﷺ إليهم في دية الرجلين، ومسلم رقم (٧٤٦) في الجهاد، باب جواز قطع أشجار الكفار وتحريقها، والترمذي رقم (٣٢٩٨) في التفسير، باب ومن سورة الحشر، وأبو داود رقم (٢٦١٥) في الجهاد، باب الحرق في بلاد العدو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٨٥) قال: حدثنا سفيان، عن موسى بن عقبة. (قال سفيان ولم أسمعه منه) و(أحمد) ٢/٧ (٤٥٣٢) و٢/٥٢ (٥١٣٦) قال: حدثنا عبد الرحمان، قال: حدثا سفيان، عن موسى بن عقبة. وفي ٢/٨٠ (٥٥٢٠) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن موسى بن عقبة. وفي (٢/٨٦ (٥٥٨٢) قال: حدثنا موسى بن طارق أبو قرة الزبيدي، من أهل زبيد من أهل الحصيب باليمن، عن موسى، يعني ابن عقبة. وفي ٢/١٢٣ (٦٠٥٤) قال: حدثنا يونس، قال حدثنا ليث وفي (٢/١٤٠) (٦٢٥١) قال: حدثنا حجاج وأبو النضر قالا: حدثنا ليث، و(الدارمي) (٢٤٦٣) قال: حدثنا عبد الله بن سعيد،: حدثنا عقبة بن خالد، قال: حدثنا عبيد الله. و(البخاري) (٣/١٣٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية. وفي ٤/٧٦ قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، عن موسى بن عقبة. وفي (٥/١١٣) قال: حدثنا آدم، قال: حدثنا الليث. وفي (٥/١١٣) قال: حدثني إسحاق، قال: أخبرنا حبان، قال: أخبرنا جويرية بن أسماء. وفي (٦/١٨٤) قال: حدثنا قتيبة، قال: حدثنا ليث. و(مسلم) (٥/١٤٥) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح، قال: أخبرنا الليث. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا سعيد بن منصور، وهناد بن السري، قالا: حدثنا ابن المبارك، عن موسى بن عقبة. (ح) وحدثنا سهل بن عثمان، قال: أخبرني عقبة بن خالد السكوني، عن عبيد الله. و(أبو داود) ٢٦١٥ قال: حدثنا قتيبة بن سعيد، قال: حدثنا اليث، و(ابن ماجة) (٢٨٤٤) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. وفي (٢٨٤٥) قال: حدثنا عبد الله بن سعيد، قال: حدثنا عقبة بن خالد، عن عبيد الله. و(الترمذي) (١٥٥٢، ٣٣٠٢) قال: حدثنا قتيبة، قال: حدثنا الليث. و(النسائى) في الكبرى (الورقة /١١٥-ب) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وأخبرنا عبد الرحمان بن خالد، حدثنا حجاج، قال: قال ابن جريج، عن موسى بن عقبة. أربعتهم -موسى بن عقبة، والليث بن سعد، وعبيد الله بن عمر، وجويرية بن أسماء - عن نافع، فذكره","vol":"2","page":380},{"text":"٨٣٨ - (ت) ابن عباس - ﵄ -: في قوله الله ﷿: ﴿ما قَطَعْتُمْ من لِينةٍ أو تَرَكْتُمُوهَا قَائمَةً على أُصُولها﴾ قال: اللِّينَةُ: النَّخْلَةُ، ﴿ولِيُخْزِيَ الفاسقين﴾ قال: اسْتَنْزلُوهم من حُصونهم، قال: وأُمِرُوا بقَطعِ النَّخْلِ قال: فَحَك (١) ذلك في صُدُورِهْم، فقال المسلمون: قد قطَعْنَا بعْضًا، وتَركْنا بعْضًا، فلَنَسْألنَّ رسولَ الله ﷺ: هل لنا فيما قَطَعْناهُ من أَجرٍ، وهَلْ علينا فيما تركْنَاهُ من وِزْرٍ؟ فأنزل الله ﴿ما قَطَعْتُمْ من لِينةٍ أو تَرَكْتُمُوهَا قَائمَةً على أُصُولها ...﴾ الآية. أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لينة) اللينة: مادون العجوة من النخل، والعجوة: نوع من التمر معروف بالمدينة.\n(وزر) الوزر: الحمل والثقل والإثم.\n_________\n(١) يقال: حك الشيء في نفسي: إذا لم يكن منشرح الصدر به، وكان في قلبه شيء منه من الشك والريب، لتوهمه أنه ذنب أو خطيئة.\n(٢) رقم (٣٢٩٩) في التفسير، باب ومن سورة الحشر، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب، ذكره ابن كثير ٤ / ٣٣٣ من رواية النسائي بنحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٠٣)،و(النسائى) في الكبرى (تحفة الأشراف) (٥٤٨٨) .\nكلاهما -الترمذي، النسائي - عن الحسن بن محمد الزعفراني،قال: حدثنا عفان بن مسلم، قال: حدثنا حفص بن غياث، قال: حثنا حبيب بن أبي عمرة، عن سعيد بن جبير، فذكره.\n* أخرجه الترمذي (٣٣٠٣) قال: حدثني عبد الله بن عبد الرحمان،قال: حدثنا هارون بن معاوية، عن حفص بن غياث، عن حبيب بن أبي عمرة، عن سعيد بن جبير، عن النبي - ﷺ -. مرسلا.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"2","page":381},{"text":"٨٣٩ - () (كعب بن مالك - ﵁ -): قال: نَزَلَ قولُهُ تعالى: ﴿يُخْرِبُونَ بُيُوتَهُم بأَيْدِيهم وأيْدِي المؤمنين﴾ [الحشر: ٢] في اليهود، حين أجْلاهُم رسولُ الله ﷺ، على أَنَّ لهم ما أقَلَّتْ الإبِلُ من أَمتعتهم، فكانُوا يُخْرِبُونَ الْبيْتَ عن عَتَبَتِهِ وبابِهِ وخَشَبِهِ، قال: فكان نَخْلُ بني النَّضِير لرسولِ الله ﷺ خاصة، أعطَاهُ اللهُ إِيَّاها، وخصَّهُ بها. أخرجه رزين (١) .\n_________\n(١) ذكر معناه في حديث طويل أخرجه أبو داود رقم (٣٠٠٤) من حديث الزهري عن عبد الرحمن بن كعب بن مالك عن رجل من أصحاب النبي ﷺ، وفي سنده محمد بن داود بن سفيان شيخ أبي داود وهو مجهول.","vol":"2","page":382},{"text":"٨٤٠ - (د) محمد بن شهاب الزهري -﵀ -: في قوله: ﴿فَما أوْجَفْتُمْ علَيْهِ من خَيْلٍ ولا رِكابٍ﴾ [الحشر: ٦] قال: صَالَحَ النبيُّ ﷺ أَهْلَ فَدَك وقُرى - قد سَمَّاها، لا أحفظُها - وهُو محاصِرٌ قَوْمًا آخرين، فأرسَلُوا إليه بالصلح قال: ﴿فَما أوْجَفْتُمْ علَيْهِ من خَيْلٍ ولا رِكابٍ﴾ يقول: بغير قتالٍ، قال الزهريُّ: وكانت بنُو النضير للنَّبِيِّ ﷺ خالصًا، لم يَفْتَحُوها عَنْوَة، افْتَتحوها عَلى صُلح، فَقسَمَها النبيُّ ﷺ بين المهاجرين، لم يُعْطِ الأَنصارَ منها شيئًا، إلا رجلين كانت بهما حاجة. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوجفتم) الإيجاف: سرعة السير. ⦗٣٨٣⦘\n(ركاب) الركاب: الإبل، واحدها: راحلة.\n(عنوة) فُتحت المدينة عنوة: إذا أُخذت قهرًا من غير صلح.\n_________\n(١) رقم (٢٩٧١) في الخراج، باب في صفايا رسول الله ﷺ من الأموال، ورجاله ثقات، لكن لم يذكر الزهري ممن سمعه، فهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٧١) قال حدثنا محمد بن عبيد، قال ثنا ابن ثور عن معمر عن الزهري فذكره.","vol":"2","page":382},{"text":"٨٤١ - (د) عمر بن الخطاب - ﵁ -: قال: إِنَّ أموالَ بني النَّضير مما أفاء الله على رسولِهِ مما لم يُوجف المسلمونَ عليه بخيل ولا رِكاب، فكانت لرسول الله ﷺ خاصة - قرى: عُرَينَةَ، وفَدَكَ وكذا وكذا - يُنْفِقُ على أهله منها نَفقَة سَنَتِهم، ثُمَّ يَجْعَلُ ما بَقِيَ في السِّلاح، والكُراعِ عُدَّة في سبيل اللهِ، وتلا ﴿ما أَفاءَ اللَّه على رسوله من أهْلِ القُرَى فَلِلَّهِ وللرسولِ ...﴾ الآية، [الحشر: ٧] وقال: استَوعَبَتْ هذه هؤلاءِ، وللفقراء الذين أُخْرِجُوا من ديارهم وأموالهم، والذين تَبَوَّءُوا الدارَ والإِيمانَ من قبلهم، والذين جاءوا من بعدهم، فاسْتَوْعبتْ هذه النَّاسَ، فلم يَبْقَ أَحدٌ من المسلمين، إلا له فيها حّظٌ وحقٌّ، إلا بعض من تَمِلكونَ من أَرِقَّائِكُمْ. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرقائكم) الأرقاء: العبيد والإماء، وقوله: «إلا بعض من تملكون من أرقائكم» أراد به: أرقاء مخصوصين، وذلك «أن عمر ﵁ كان يعطي ثلاثة مماليك لبني غفار شهدوا بدرًا، لكل واحد منهم في كل سنة ثلاثة ⦗٣٨٤⦘ آلاف درهم» . قال أبو عبيد: أحسبه إنما أراد بهذا الاستثناء: هؤلاء المماليك الثلاثة حيث شهدوا بدرًا.\nوقيل: أراد: جميع المماليك، وإنما استثنى من جملة المسلمين بعضًا من كل، فكان ذلك منصرفًا إلى جنس المماليك، وقد يوضع البعض موضع الكل، حتى قيل: إنه من الأضداد..\n_________\n(١) رقم (٢٩٦٥) و(٢٩٦٦) في الخراج، باب في صفايا رسول الله ﷺ من الأموال، واللفظ الذي ساقه المصنف فلفق من الروايتين الأولى: منهما إسنادها صحيح وهي في الصحيحين، والثانية: فيها انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الجزء الأول صحيح:\nالجزء الأول:\nأخرجه الحميدي (٢٢) قال: حدثنا سفيان، قال: حدثنا عمرو بن دينار ومعمر. و(أحمد) (١/٢٥) (١٧١) قال: حدثنا سفيان، عن عمرو ومعمر. وفي (١/٤٨) (٣٣٧) قال: حدثنا سفيان، عن عمرو،. (البخاري) ٤/٤٦، ٦ /١٨٤ قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان، عن عمرو و(مسلم) (٥/١٥١) قال: حدثنا قتيبة بن سعد ومحمد بن عباد وأبو بكر بن أبي شيبة وإسحاق بن إبراهيم. قال إسحاق أخبرنا. وقال الأخرون: حدثنا سفيان، عن عمرو (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا سفيان بن عيينة، عن معمر. و(أبوداود) (٢٩٦٥) قال: حدثنا عثمان بن أبي شيبة أحمد بن عبدة بن سفيان بن عيينة أخبرهم، عن عمرو بن دينار. و(الترمذي) (١٧١٩) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، عن عمرو بن دينار. و(النسائي) (٧/١٣٢) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا سفيان، عن عمرو، يعني ابن دينار. وفي الكبرى (الورقة ١٢٤-أ) قال: أخبرنا سعيد بن عبد الرحمان، قال: حدثنا سفيان، عن معمر، (ح) وأخبرنا زياد بن أيوب، قال: حدثنا سفيان، عن عمرو ومعمر وفي الكبرى أيضا (تحفة الأشراف ١٠٦٣١) عن عبيد الله بن سعد ويحيى بن موسي وهارون ابن عبد الله.\nثلاثتهم عن سفيان، عن عمرو بن دينار.\nكلاهما (عمرو، ومعمر) عن الزهري، عن مالك بن أوس بن الحدثان، فذكره.\n* أخرجه البخاري (٧/٨١) قال: حدثني محمد بن سلام، قال: أخبرنا وكيع، عن ابن عيينة، قال: قال لي معمر: قال لي الثوري: هل سمعت في الرجل يجمع لأهله قوت سنتهم، وأبو بعض السنة؟ قال معمر: فلم يحضرني. ثم ذكرت حديثا لابن شهاب الزهري، عن مالك بن أوس، عن عمر ﵁، أن النبي - ﷺ - كان يبيع نخل بني النضير، يحبس لأهله قوت سنتهم.\nوالجزء الثاني: أخرجه أبو داود (٢٩٦٦) قال: ثنا مسدد، قال: ثتا إسماعيل بن إبراهيم قال: ثنا أيوب، عن الزهري، فذكره.","vol":"2","page":383},{"text":"٨٤٢ - (ت) أبو هريرة - ﵁ -: أَن رجلًا من الأنصارِ باتَ به ضَيْفٌ، ولم يَكُنْ عندَهُ إلا قُوتُهُ وقُوتُ صِبْيانِهِ، فقال لامرأتِهِ: نَوِّمي الصِّبَيَة، وأَطْفِئِي السِّراَجِ، وقَرِّبي للضِّيْفِ ما عندكِ، فنزلت هذه الآية: ﴿ويُؤثِرونَ على أنفسِهم ولو كان بهم خَصاصَةٌ﴾ . أخرجه الترمذي (١) .\nوهو طرف من حديث طويل، أخرجه البخاري، ومسلم، والرجل: هو أبو طلحة الأنصاري، والحديث مذكور في كتاب الفضائل من حرف الفاء، في فضائل أبي طلحة.\n_________\n(١) رقم (٣٣٠١) في التفسير، باب ومن سورة الحشر، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٥/٤٢) . وفي الأدب المفرد (٧٤٠) قال: حدثنا مسدد. قال: حدثنا عبد الله بن داود،. وفي (٦/١٨٥) قال: حدثني يعقوب بن إبراهيم بن كثير. قال: حدثنا أبو أسامة. و(مسلم) ٦/١٢٧ قال: حدثني زهير بن حرب. قال: حدثنا جرير بن عبد الحميد. وفي (٦/١٢٨) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا وكيع. (ح) وحدثناه أبو كريب. قال: حدثنا ابن فضيل. و(الترمذي) (٣٣٠٤) قال: حدثنا أبوكريب. قال: حدثنا وكيع. و(النسائى) في الكبرى (تحفة الأشراف) (١٠ /١٣٤١٩) عن هناد، عن وكيع.\nخمستهم - عبد الله بن داود، وأبو أسامة، وجرير، ووكيع، ومحمد بن فضيل - عن فضيل بن غزوان، عن أبي حازم، فذكره.\n(*) في رواية ابن فضيل: فقام رجل من الأنصار يقال له أبو طلحة.","vol":"2","page":384},{"text":"٨٤٣ - () (أنس بن مالك - ﵁ -): في قوله: ﴿أَلمْ تَرَ إلى الذين نافَقوا يقولون لإخوانهم ...﴾ الآية قال: إِنَّ ابنَ أُبِيّ قالَهُ ليهود بني النَّضِير، إذ أراد رسولُ الله ﷺ إجلاءهُم، فنزلت. أخرجه.\n⦗٣٨٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إجلاءهُم) الإجلاء: النفي من الموطن من غير اختيار.","vol":"2","page":384},{"text":"<span data-type=\"title\" id=toc-224>سورة الممتحنة</span>\n٨٤٤ - (خ م ت) عائشة - ﵂ -: قالت: كان النبيُّ ﷺ يُبايِعُ النساءَ بالكلام بهذا الآية ﴿لا يُشْرِكْنَ باللَّه شْيئًا﴾ [الممتحنة: ١٢] وما مَسَّتْ يَدُ رسولِ الله ﷺ يَدَ امْرأَةٍ لا يْملِكُها.\nوفي رواية: كان المؤمناتُ إذا هاجَرْنَ إلى النبيِّ ﷺ يَمتَحِنُهُنَّ بقَولِ اللهِ: ﴿يا أَيُّها الذين آمنُوا إذا جاءَكم المؤمناتُ مُهاجِراتٍ فامْتَحِنُوهُنَّ ...﴾ إلى آخر الآية [الممتحنة: ١٠] قالت عائشة: فمن أقَرَّ بهذا الشَّرْطِ من المؤمِناتِ، فَقَدْ أَقَرَّ بالْمِحنِة، فكان رسولُ الله ﷺ إذا أقْررْنَ بذلك من قَوْلِهِنَّ، قال لَهُنَّ رسول الله ﷺ: «انْطَلِقْنَ، فقد بايَعْتُكُنَّ» لاَ واللهِ، مَا مَسَّتْ يَدُ رسول الله ﷺ يَدَ امْرَأَةٍ قَطُّ، غير أنه بايعهن بالكلام، والله ما أخذ رسول الله ﷺ على النساء إلا بما أَمَرَهُ اللهُ، وكان يقولُ لهُنَّ إذا أخَذ عليهنَّ قد بايَعْتَكُنَّ كلامًا. هذه رواية البخاري، ومسلم.\nوفي رواية الترمذي، قالت: ما كان رسولُ الله ﷺ يَمتَحِنُ إلا بالآيَةِ ⦗٣٨٦⦘ التي قال الله: ﴿إذا جاءك المؤمناتُ يُبَايِعْنَكَ ...﴾ الآية [الممتحنة: ١٢] قال معمر: فأخبَرني ابن طاوُوسَ، عن أبيه قال: ما مَسَّتْ يَدُ رسولِ الله ﷺ يَدَ امْرأَةٍ، إلا [يد] امرأة يملكها (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يمتحنهن) الامتحان: الاختبار.\n_________\n(١) البخاري ٨ / ٤٨٨ في تفسير سورة الممتحنة، باب ﴿إذا جاءك المؤمنات مهاجرات﴾، وفي الطلاق، باب إذا أسلمت المشركة والنصرانية تحت الذمي والحربي، وفي الأحكام، باب بيعة النساء، ومسلم رقم (١٨٦٦) في الإمارة، باب كيفية بيعة النساء، والترمذي رقم (٣٣٠٣) في التفسير، باب ومن سورة الممتحنة، وقوله \" للنساء \" قال الحافظ: أي: على النساء. وقد اختلف في الشرط، والأكثر على أنه النياحة، كما في حديث أم عطية ... انظر \" زاد المسير \" لابن الجوزي طبع المكتب الإسلامي ٨ / ٢٤٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١١٤) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس. وفي (٦/١٥٣ و١٦٣) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٦/١٥٣) قال: حدثنا بن آدم. قال: حدثنا ابن مبارك، عن معمر. وفي ٦/٢٧٠ قال حدثنا يعقوب. قال: حدثنا يحيى ابن أخي ابن شهاب. و(البخاري) (٥/١٦٢، ٦/١٨٦) قال: حدثنا إسحاق. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا ابن أخي ابن شهاب. وفي ٧/٦٣ قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي ٩/٩٩ قال: حدثنا محمود. قال: حدثنا عبد الرزاق قال: أخبرنا معمر. و(مسلم) (٦/٢٩) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح. قال: أخبرنا ابن وهب. قال: أخبرني يونس بن يزيد. (ح) وحدثني هارون بن سعيد الأيلي وأبو الطاهر. قال أبو الطاهر: أخبرنا. وقال هارون: حدثنا وابن وهب. قال: حدثني مالك. و(أبو داود) (٢٩٤١) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: حدثني مالك. و(ابن ماجة) (٢٨٧٥) قال: حدثنا أحمد بن عمرو بن السرح المصري. قال: حدثنا عبد الله بن وهب. قال أخبرني يونس. و(الترمذي) (٣٣٠٦) قال: حدثنا عبد بن حميد. قال حدثنا عبد الرزاق، عن معمر. و(النسائى) في الكبرى (تحفة الأشراف) (١٢/١٦٦٦٨) عن محمد بن يحيى بن عبد الله، عن عبد الرزاق، عن معمر (١٢/١٦٦٩٧) عن يونس بن عبد الأعلى، عن ابن وهب، عن يونس.\nستتهم - أبو أويس عبد الله بن عبد الله، ومعمر، وابن أخي ابن شهاب، وعقيل بن خالد، ويونس بن يزيد، ومالك - عن ابن شهاب الزهر، قال: أخبرني عروة بن الزبير، فذكره..\n* أخرجه أحمد ٦/١٥١ قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري، أو غيره، عن عروة، عن عائشة، قالت: جاءت فاطمة بنت عتبة بن ربيعة تبايع النبي - ﷺ - فأخذ عليها أن لا يشركن بالله شيئا.... الحديث.","vol":"2","page":385},{"text":"٨٤٥ - (خ) ابن عباس - ﵄ -: في قوله: ﴿ولا يعْصِينَكَ في معروفٍ﴾ [الممتحنة:١٢] إنَّما هو شَرْطٌ شَرَطهُ الله للنِّساءِ. أخرجه البخاري (١) .\n_________\n(١) ٨ / ٤٩٠ في تفسير سورة الممتحنة، باب ﴿إذا جاءك المؤمنات يبايعنك﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٨٩٣) قال: ثنا عبد الله بن محمد، قال: ثنا وهب بن جرير، قال: ثنا أبي قال: سمعت الزبير، عن عكرمة فذكره.","vol":"2","page":386},{"text":"<span data-type=\"title\" id=toc-225>سورة الصف</span>\n٨٤٦ - (ت) عبد الله بن سلام - ﵁ -: قال: كُنْتُ جالسًا في نَفَرٍ من أصْحَابِ رسولِ الله ﷺ نَتَذَاكَرُ، نقُولُ: لَوْ نَعْلَمُ أيُّ الأْعمالِ أحَبُّ إلى اللهِ لعَمِلْناهُ؟ فأنزل الله تعالى ﴿سَبَّح للَّه ما في السموات وما في الأرض وهو العزيز الحكيم. يا أيُّها الذين آمنوا لِمَ تَقُولُونَ مالا تَفْعَلونَ. كَبُرَ مَقْتًا عندَ اللَّهِ﴾ أي: عَظُمَ ﴿أنْ تقُولُوا مالا تفْعَلُونَ﴾ [الصف: ١-٣] فخرجَ ⦗٣٨٧⦘ علينا رسولُ الله ﷺ، فقرأَها علينا. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مقتًا) المقت: أشد البغض.\n_________\n(١) رقم (٣٣٠٦) في التفسير، باب ومن سورة الصف، من حديث محمد بن كثير عن الأوزاعي عن يحيى بن أبي كثير عن أبي سلمة عن عبد الله بن سلام، وذكره ابن كثير ٨ / ٣٣٦ من رواية ابن أبي حاتم عن العباس بن الوليد بن مزيد - وفي ابن كثير مرثد وهو خطأ - البيروتي عن أبيه، سمعت الأوزاعي، حدثني يحيى بن أبي كثير، حدثني أبو سلمة بن عبد الرحمن، حدثني عبد الله بن سلام، وإسناده صحيح، وصححه الحاكم ٢ / ٤٨٧، وأخرجه أحمد في \" المسند \" ٥ / ٤٥٢ من حديث يحيى بن أبي كثير عن أبي سلمة، وعن عطاء بن يسار عن أبي سلمة عن عبد الله بن سلام قال: تذاكرنا أيكم يأتي رسول الله ﷺ، فيسأله أي الأعمال أحب إلى الله، فلم يقم أحد منا، فأرسل رسول الله ﷺ رجلًا، فجمعنا، فقرأ علينا هذه السورة - يعني سورة الصف - كلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد ٥/٤٥٢ قال: حدثنا يحيى بن آدم، قال: حدثنا ابن المبارك. و(الدارمي) (٢٣٩٥) قال: أخبرنا محمد بن كثير. و(الترمذي) ٣٣٠٩ قال: حدثنا عبد الله بن عبد الرحمان، قال: أخبرنا محمد بن كثير. كلاهما - ابن المبارك، ومحمد بن كثير - عن الأوزاعي، عن يحيى بن أبي كثير.\n٢- وأخرجه أحمد ٥/٤٥٢ قال: حدثنا يحيى بن آدم، قال: حدثنا ابن المبارك، عن عطاء بن يسار.\nكلاهما - يحيى، وعطاء - عن أبي سلمة، فذكره\n* وأخرجه أحمد ٥/٤٥٢ قال: حدثنا يعمر قال: حدثنا عبد الله بن المبارك قال: أخبرنا الأوزاعي، قال: حدثنا يحيى بن أبي كثير، قال: حدثني هلال بن أبي ميمونة، أن عطاء بن يسار حدثه، أن عبد الله بن سلام حدثه، أو قال (هلال) حدثني أبو سلمة بن عبد الرحمان، فذكره.","vol":"2","page":386},{"text":"سورة الجمعة\n٨٤٧ - (خ م ت) جابر بن عبد الله - ﵄ -: قال: بيْنَما (١) ⦗٣٨٨⦘ نحن نُصَلِّي مع النبيِّ ﷺ، إذْ أَقْبلَتْ عِيرٌ تَحْمِلُ طعامًا، فالتَفَتُوا إليْها، حتَّى ما بَقِيَ مع النبي ﷺ إلا اثنا عَشَرَ رُجلًا، فنزلت هذه الآيةُ ﴿وإذا رَأَوْا تِجارَةً أَو لَهْوًا انْفَضُّوا إليها وتَركُوك قَائِمًا﴾ [الجمعة: ١١] .\nوفي رواية: أنَّ النبيَّ ﷺ كانَ يخطُبُ قائمًا، فجاءتْ عيرٌ من الشَّامِ وذكر نحوه.\nوفيه: إلا اثْنا عَشَرَ رجلًا، فيهم: أبو بكرٍ وعمر.\nوفي أخرى: إلا اثنا عشر رجلًا، أنا فيهم. أخرجه البخاري، ومسلم، والترمذي.\nوفي رواية لمسلم قال: كُنَّا معَ النبيِّ ﷺ يومَ الْجُمُعَةِ، فَقَدِمتْ سُوَيْقَةٌ، فخرجَ الناسُ إليها، فلم يبق إلا اثْنا عَشَرَ رجلًا أنا فيهم، قال: فأنزل الله ﴿وإذا رَأَوْا تِجارَةً أَو لَهْوًا انْفَضُّوا إليها وتَركُوكَ قَائِمًا ...﴾ إلى آخر الآية (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العير) الإبل والحمير تحمل الميرة والأحمال.\n(انفضوا): تفرقوا، وهو مطاوع قولك: فضضت.\n_________\n(١) قال الحافظ في\" الفتح \" ٢ / ٣٣٨: في رواية خالد المذكورة عند أبي نعيم في \" المستخرج \" \" بينما نحن مع رسول الله ﷺ في الصلاة \" وهذا ظاهر في أن انفضاضهم وقع بعد دخولهم في الصلاة، لكن وقع عند مسلم من رواية عبد الله بن إدريس، عن حصين \" ورسول الله ﷺ يخطب \" وله في رواية هشيم \" بينا النبي ﷺ قائم \" زاد أبو عوانة في صحيحه والترمذي والدارقطني من طريقه \" يخطب \" ومثله لأبي عوانة من طريق عباد بن العوام، ولعبد بن حميد من طريق سليمان بن كثير، كلاهما عن حصين، وكذا وقع في رواية قيس بن الربيع وإسرائيل، ومثله في حديث ابن عباس، وفي حديث أبي هريرة عند الطبراني في \" الأوسط \" وفي مرسل قتادة عند الطبراني وغيره، فعلى هذا فقوله \" نصلي \" أي: ننتظر الصلاة، وقوله \" في الصلاة \" أي: في الخطبة مثلًا، وهو من تسمية الشيء بما قاربه، فبهذا يجمع بين الروايتين، ويؤيده: استدلال ابن مسعود على القيام في الخطبة بالآية المذكورة، كما أخرجه ابن ماجة بإسناد صحيح، وكذا استدل به كعب بن عجرة في \" صحيح مسلم \".\n(٢) البخاري ٨ /٤٩٣ و٤٩٤ في تفسير سورة الجمعة، باب ﴿وإذا رأوا تجارة أو لهوًا﴾، وفي الجمعة، باب إذا نفر الناس عن الإمام في صلاة الجمعة، وفي البيوع، باب قول الله تعالى: ﴿وإذا رأوا تجارة أو لهوًا﴾، ومسلم رقم (٨٦٣) في الجمعة، باب قوله تعالى: ﴿وإذا رأوا تجارة أو لهوًا﴾، والترمذي رقم (٣٣٠٨) في التفسير، باب ومن سورة الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٣) قال: حدثنا ابن إدريس. وفي (٣/٣٧٠) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. و(عبد بن حميد) (١١١٠) قال: حدثني محمد بن كثير، قال حدثنا سليمان ابن كثير. و(البخاري) (٢/١٦) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (٣/٧١) قال: حدثنا طلق بن غنام، قال: حدثنا زائدة. وفي (٣/٧٣) قال: حدثني محمد، قال: حدثني محمد بن فضيل. و(مسلم) (٣/٩) قال: حدثنا عثمان بن أبي شيبة وإسحاق بن إبراهيم، كلاهما عن جرير. وفي (٣/١٠) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس. و(الترمذي) (٣٣١١) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. و(النسائي) في الكبرى (تحفة الأشراف) (٢٢٣٩) عن عبد الله بن أحمد بن عبد الله بن يونس، عن عبثر. و(ابن خزيمة) ١٨٢٣ قال: حدثنا يوسف بن موسى، قال: حدثنا جرير\nسبعتهم - ابن إدريس، وزائدة، وسليمان بن كثير، وابن فضيل، وجرير، وهشيم، وعبثر - عن حصين، عن سالم بن أبي الجعد، فذكره.\n* وأخرجه عبد بن حميد (١١١١) قال: حدثني عمرو بن عون، عن هشيم. و(البخاري) ٦/١٨٩ قال: حدثني حفص بن عمر، قال: حدثنا خالد بن عبد الله. و(مسلم) ٣/١٠ قال: حدثنا رفاعة بن الهيثم الواسطي، قال: حدثنا خالد (يعني الطحان) . وفي ٣/١٠ قال: حدثنا إسماعيل بن سالم، قال: أخبرنا هشيم.\nكلاهما - هشيم، وخالد - عن حصين، عن سالم بن أبي الجعد، وأبي سفيان، فذكراه.\n* وأخرجه الترمذي (٣٣١١) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم، قال: أخبرنا حصين، عن أبي سفيان، فذكره.","vol":"2","page":387},{"text":"<span data-type=\"title\" id=toc-227>سورة المنافقين</span>\n٨٤٨ - (خ م ت) جابر - ﵁ -: قال: غَزَوْنا مع رسولِ الله ﷺ، وقَدْ ثَابِ معه ناسٌ من المهاجرين حتى كَثُرُوا، وكان مِن المهاجرينَ رجلٌ لَعَّابٌ، فَكَسَعَ أنصاريًّا (١)، فَغَضِبَ الأْنصَاريُّ غَضبًا شديدًا، حتى تَدَاعَوْا، وقال الأنصاريُّ: يَالِ الأنْصَارِ، وقال المهاجِريُّ: يالَ المهاجرينَ، فَخَرَجَ النبيُّ ﷺ فقال: مَا بَال دَعْوَى الجاهلية؟ ثم قال: مَا شَأْنُهُمْ؟ فأُخبر بكَسْعَةِ المهاجِريِّ الأنْصارِي، قال: فقال النبيُّ ﷺ: دَعُوها، فإنها خبيثةٌ، وقال عبدُ الله بنُ أُبَيّ بنِ سلولٍ: أَقَدْ تَدَاعَوْا علينا؟ لئن رَجَعْنَا إلى المدينَةِ لَيُخْرِجَنَّ الأَعَزُّ منها الأذَلَّ، قال عمر: ألاَ نَقْتُلُ ⦗٣٩٠⦘ يا نبي اللهِ هذا الخبيثَ؟ - لعبدِ اللهِ - فقال النبيُّ ﷺ: «لا يَتَحَدَّثُ النَّاسُ أَنَّهُ كان يَقْتُلُ أصحابَهُ» .\nوفي رواية نحوه، إلا أَنه قال: فَأتَى النبيَّ ﷺ فَسَألهُ القَوَدَ؟ فقال: دعُوها، فإنها مُنتْنَةٌ (٢) ... الحديث، هذه رواية البخاري، ومسلم.\nوفي رواية لمسلم قال: اقْتَتَلَ غُلامانِ: غُلامٌ من المهاجرين، وغلام من الأنصار، فَنادَى المهاجِريُّ - أو المهاجرون -: يالَ الْمُهاجرين، ونادى الأنصاري: يالَ الأنصارِ، فخرج النبيُّ ﷺ، فقال: ما هذا؟ دعوى [أهل] الجاهلية؟ قالوا: لا يا رسول الله، إلا أنَّ غُلامَيْن اقْتَتَلا، فكَسَعَ أحدُهما الآخر، فقال: لا بأس، وَلَينصُرِ الرُجلُ أخاهُ ظالمًا، أو مظلومًا، إِنْ كان ظَالمًا فَلْيَنْهَهُ، فإنَّهُ له نَصْرٌ، وإِن كان مظْلُومًا، فَلْيَنْصُرْهُ.\nوأخرجه الترمذي بنحوه، وفي أوله، قال سفيانُ: يَرَوْنَ أنَّها غزوة بني الْمُصْطَلِقِ.\nوفي آخرها: لا يتَحَدَّثُ النَّاسُ أنَّ مُحمَّدًا يَقْتلُ أصْحابَهُ.\nوقال غيرُ عَمْرو بن دينار: فقال لَهُ ابْنُه عبدُ اللهِ بنُ عبد اللهِ: لا تَنْقَلِبُ حتَّى تُقِرَّ: أنَّكَ الذليل، ورسولُ اللهِ: العزيزُ، فَفَعَلَ (٣) . ⦗٣٩١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثاب): إذا رجع.\n(الكسع) أن تضرب دبر الإنسان بيدك، أو بصدر قدمك.\n(الخبيث) الرديء الكريه المنتنة والمنتن معروف، أراد: أن دعوى الجاهلية (يال فلان) كريهة رديئة في الشرع.\n(القود) القصاص.\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٤٩٧، ٤٩٨: المشهور فيه أنه ضرب الدبر باليد أو بالرجل. ووقع عند الطبري من وجه آخر عن عمرو بن دينار عن جابر \" أن رجلًا من المهاجرين كسع رجلًا من الأنصار برجله، وذلك عند أهل اليمن شديد \" والرجل المهاجري هو: جهجاه بن قيس، ويقال: ابن سعيد الغفاري، وكان مع عمر بن الخطاب يقود له فرسه، والرجل الأنصاري هو: سنان بن وبرة الجهني حليف الأنصار - وفي رواية عبد الرزاق عن معمر عن قتادة مرسلًا، أن الأنصاري كان حليفًا لهم من جهينة، وأن المهاجري كان من غفار، وسماهما ابن إسحاق في المغازي عن شيوخه - وأخرج ابن أبي حاتم من طريق عقيل عن الزهري عن عروة بن الزبير وعمرو بن ثابت أنهما أخبراه \" أن رسول الله ﷺ غزا غزوة المريسيع - وهي التي هدم فيها رسول الله ﷺ مناة الطاغية، التي كانت بين قفا المشلل وبين البحر - فاقتتل رجلان فاستعلى المهاجري على الأنصاري، فقال حليف الأنصار: يا معشر الأنصار، فتداعوا إلى أن حجز بينهم، فانكفأ كل منافق إلى عبد الله بن أبي فقالوا: كنت ترجى وتدفع، فصرت لا تضر ولا تنفع، فقال: \" لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل \" فذكر القصة بطولها، وهو مرسل جيد.\n(٢) قال الحافظ في \" الفتح \": أي: دعوى الجاهلية. وأبعد من قال: المراد: الكسعة. ومنتنة - بضم الميم وسكون النون وكسر المثناة - من النتن، أي أنها كلمة قبيحة خبيثة.\n(٣) أخرجه البخاري ٦ / ٣٩٨ في الأنبياء، باب دعوى الجاهلية، و٨ / ٤٩٩ في تفسير سورة المنافقين، باب ﴿يقولون لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل﴾، وباب قوله تعالى: ﴿سواء عليهم ⦗٣٩١⦘ استغفرت لهم أم لم تستغفر لهم لن يغفر الله لهم﴾، وأخرجه مسلم رقم (٢٥٨٤) في البر والصلة، باب نصر الأخ ظالمًا أو مظلومًا، والترمذي رقم (٢٣١٢) في تفسير سورة المنافقين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي ١٢٣٩. و(أحمد) ٣/٣٩٢ قال: حدثنا حسين بن محمد. و(البخاري) ٦/١٩١ قال: حدثنا علي. وفي ٦/١٩٢ قال حدثنا الحميدي. و(مسلم) ٨/١٩ قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب وأحمد بن عبدة الضبي وابن أبي عمرو. و(الترمذي) ٣٣١٥ قال: حدثنا ابن أبي عمر (النسائي) في عمل اليوم والليلة ٩٧٧ قال أخبرنا عبد الجبار بن العلاء بن عبد الجبار وفي الكبرى (تحفة الأشراف) ٢٥٢٥ عن محمد بن منصور تسعتهم - الحميدي، وحسين بن محمد، وعلي، وابن أبي شيبة، وزهير، الضبي، وابن أبي عمر، وعبد الجبار، ومحمد بن منصور - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٣٣٨) قال: حدثنا يونس، قال: حدثنا حماد (يعني ابن زيد) .\n٣-وأخرجه أحمد (٣/٣٨٥) قال: حدثنا سريج بن النعمان، قال: حدثنا سعيد (يعني ابن زيد) .\n٤- وأخرجه البخاري ٤/٢٢٣ قال: حدثنا محمد، قال: أخبرنا مخلد بن يزيد، قال: أخبرنا ابن جريج.\n٥- وأخرجه مسلم (٨/١٩) قال: حدثنا إسحاق بن إبراهيم، وإسحاق بن منصور، ومحمد بن رافع. قال ابن رافع: حدثنا، وقال الآخران: أخبرنا عبد الرزاق، قال أخبرنا معمر، عن أيوب.\nخمستهم -ابن عيينة، وحماد بن زيد، وسعيد بن زيد، وابن جريج، وأيوب - عن عمرو بن دينار، فذكره.","vol":"2","page":389},{"text":"٨٤٩ - (خ م ت) زيد بن أرقم - ﵁ -: قال: خرجْنا مع رسولِ الله ﷺ في سَفَرٍ - أَصَابَ الناسَ فيه شِدَّةٌ - فقال عبْدُ اللهِ بنُ أَبَيّ: لا تُنْفِقُوا على من عِنْد رسولِ الله ﷺ، حتى يَنْفَضُّوا من حَوْلِه (١)، وقال لئن رَجعنا إلى المدينة لَيُخْرِجَنَّ الأعَزُّ منها الأذَلَّ، قال: فأَتَيْتُ النبيَّ ﷺ، فأَخْبَرْتُهُ بذلك، فأرَسلَ إلى عبدِ الله بنِ أُبَيّ، فسألَهُ؟ فَاجْتَهَدَ يمينَهُ ما فَعَلَ، فقالوا: كَذَبَ زْيدٌ رسولَ الله ﷺ، قال: فوقَعَ في نفْسِيِ ممَّا قالوا شدَّةٌ، حتى أنزل اللهُ تصديقي ﴿إذا جاءكَ المنافقون﴾ [المنافقون: ١] قال: ثم دعاهم النبيُّ ﷺ لَيسْتَغَفِرَ لهم، قال: فَلَوَّوْا رؤوسهم، وقوله: ﴿كأنهم خُشُبٌ ⦗٣٩٢⦘ مُسَنَّدَةٌ﴾ قال: كانوا رِجالًا أجْمَلَ شَيْءٍ.\nوفي رواية أن زيدًا قَالَ: كُنْت في غزاةٍ فسمعتُ عبد الله بن أُبَيّ يقولُ - فذكره نحوه - قال: فذكرتُ ذلك لِعَمِّي - أو لِعُمَر (٢) - فذكر ذلك لرسولِ الله ﷺ، فدعاني فحدَّثْتُهُ، فأرسل إلى عبد الله بن أُبيّ وأصحابه، فحلفُوا ما قالوا، فصدَّقَهُمْ رسولُ الله ﷺ، وكَذَّبني، فأصابَني غَمٌّ لم يُصِبْني مثلُه قط، فجلستُ في بيتي، وقال عَمِّي: ما أرَدْتَ إلى أنْ كَذَّبَكَ النبيُّ ﷺ ومَقَتَكَ؟ فأنزل اللهُ ﷿ ﴿إذا جاءكَ المنافقون - إلى قوله - لَيُخْرِجَنَّ الأعَزُّ منها الأذَلَّ﴾ [المنافقون: ١- ٨] فأرسل إليَّ رسولُ الله ﷺ، فَقَرَأهَا عليَّ ثم قال: إنَّ اللهَ قد صَدَّقَكَ. أخرجه البخاري، ومسلم (٣) . ⦗٣٩٣⦘\nوللبخاري أيضًا، قال: لما قال عبد الله بن أُبّيٍ: لا تُنْفِقُوا عَلَى من عندَ رسولِ الله، وقال أيضًا: لئن رَجَعْنَا إلى المدينَةِ أخْبرتُ به النبيَّ ﷺ فَلامَني الأنصارُ، وحلفَ عبدُ الله ابن أُبّيٍ ما قال ذلك، فرجعتُ إلى المنزل، فنمتُ، فأَتاني رسولُ رسولِ الله ﷺ فأتَيْتُه، فقال: إنَّ اللهَ قد صَدَّقَكَ، فنزلت: ﴿هُمُ الذين يقولُونَ لا تُنْفِقُوا على من عِندَ رسولِ اللَّه حتى يَنْفَضُّوا﴾ [المنافقون: ٧] .\nوأخرجه الترمذي مثل الرواية الثانية، ونحو الرواية الثالثة التي أخرجها البخاري، وقال: «في غزوةِ تبوكَ» .\nوفي رواية أخرى له قال: غزونا مع رسولِ الله ﷺ، وكان معنا أُناسٌ من الأعراب، فكُنَّا نَبْتَدِرُ الماءَ، وكان الأعرابُ يَسْبِقوننا إليه، فسبق أعرابيٌّ أصحابَهُ، فيسبِق الأعرابيُّ، فَيمْلأُ الحوضَ، فيجعلُ حَوْلَه حِجارَة، ويجعل النِّطْعَ عليه، حتى يَجيء أصحابه قال: فأَتى رَجُلٌ من الأنصارِ أعرابيًّا، فأرْخى زمام ناقته لتشربَ فأبى أن يدعه، فانتزع قباض الماء فرفع الأعرابي خشبة، فضرب بها رأْس الأنصاريِّ، فَشَجَّهُ فأتى عبدَ اللهِ بن أُبّيٍ رأسَ المنافقين فأخبرهُ - وكان من أصحابه - فَغَضِبَ عبدُ الله بنُ أُبَيٍّ، ثم قال: لا تُنْفِقُوا على من عندَ رسولِ الله حتى ينفضوا من حوله - يعني الأعراب- وكانوا يحضُرُون رسولَ الله ﷺ عند الطَّعامِ قال عبْدُ الله: إِذا انفَضوا من عندِ محمدٍ، فائْتُوا محمدًا بالطعام، فَليأْْكُلْ هو ⦗٣٩٤⦘ ومن عندهُ، ثم قال لأصحابه: لئن رجعتم إلى المدينة فلَيُخْرِجَِ الأعَزُّ منها الأذَلَّ - قال زيدٌ: وأنا رِدْفُ عمّي - فسمعتُ عبد الله، فأَخبْرتُ عمي، فانطلقَ فَأخْبَرَ رسولَ الله ﷺ، فأرسل إليه رسولُ الله ﷺ، فحلف وجَحَد، قال: فصَدَّقهُ رسولُ الله ﷺ وكذَّبني، قال: فجاءَ عمي إليَّ فقال: ما أردْتَ إلى أنْ مَقَتَكَ رسولُ الله ﷺ وكذَّبكَ والمسلمونَ، قال: فوقعَ عليَّ من الهمِّ ما لم يَقعْ على أحدٍ، قال: فبينما أنا أسيرُ مع رسولِ الله ﷺ في سفر، قد خفقت برأسي من الهم. إذ أتاني رسول الله ﷺ، فَعَرَكَ أُذُني وضحكَ في وجهي فما كان يَسُرُّني أنَّ لي بها الخُلدَ في الدنيا، ثم إِنَّ أبا بكرٍ لَحِقَني، فقال: ما قال لك رسولُ الله ﷺ؟ قلتُ: ما قال شيئًا، إلا أَنَّهُ عَركَ أُذُني، وضَحِكَ في وجهي، فقال: أبْشِرْ، ثم لحقني عمر، فقلتُ له مثلَ قَوْلي لأبي بكر، فلما أصبحنا قَرَأ رسولُ اللهِ ﷺ سورة المنافقين (٤) .\n_________\n(١) قال النووي: هو كلام عبد الله بن أبي، ولم يقصد الراوي بسياقه التلاوة، وغلط بعض الشراح فقال: هذا وقع في قراءة ابن مسعود، وليس في المصاحف المتفق عليها، فيكون على ذلك، سبيله: البيان من ابن مسعود. قلت: ولا يلزم من كون عبد الله بن أبي قالها: أن ينزل القرآن بحكاية جميع كلامه.\n(٢) قال الحافظ: كذا بالشك، وفي سائر الروايات الآتية \" لعمي \" بلا شك، كذا عند الترمذي من طريق أبي سعيد الأزدي عن زيد.\nووقع عند الطبراني وابن مردويه: أن المراد بعمه: سعد بن عبادة وليس عمه حقيقة وإنما هو سيد قومه الخزرج، وعم زيد بن أرقم الحقيقي هو ثابت بن قيس له صحبة.\nووقع في مغازي أبي الأسود عن عروة: أن مثل ذلك وقع لأوس بن أرقم، فذكره لعمر بن الخطاب، فلعل هذا سبب الشك في ذكر عمر.\nوجزم الحاكم في \" الإكليل \" أن هذه الرواية وهم، والصواب زيد بن أرقم.\nقال الحافظ: ولا يمتنع تعدد المخبر بذلك عن عبد الله بن أبي، إلا أن القصة لزيد بن أرقم.\n(٣) قال الحافظ في \" الفتح \" ٨ / ٤٩٥ و٤٩٦ وفي الحديث من الفوائد: ترك مؤاخذة كبراء القوم بالهفوات لئلا تنفر أتباعهم، والاقتصار على معاتباتهم وقبول أعذارهم وتصديق أيمانهم، وإن كانت القرائن ترشد إلى خلاف ذلك، لما في ذلك من التأنيس والتأليف، وفيه جواز تبليغ ما لا يجوز للمقول فيه، ولا يعد نميمة مذمومة إلا إن قصد بذلك الإفساد المطلق، وأما إذا كانت فيه مصلحة ترجح على المفسدة فلا.\n(٤) أخرجه البخاري ٨ / ٤٩٤ في تفسير سورة المنافقون، في فاتحتها، وباب ﴿اتخذوا أيمانهم جنة﴾، وباب قوله: ﴿ذلك بأنهم آمنوا ثم كفروا فطبع على قلوبهم﴾، وباب ﴿إذا رأيتهم تعجبك أجسامهم﴾، وأخرجه مسلم رقم (٢٧٧٢) في صفات المنافقين، والترمذي رقم (٣٣٠٩) و(٣٣١٠) في التفسير، باب ومن سورة المنافقين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٤/٣٧٣) قال: حدثنا يحيى بن آدم، ويحيى بن أبي بكير. و(عبد بن حميد) (٣٦٢) قال: أخبرنا عبيد الله بن موسى. و(البخاري) (٦/١٨٩) قال: عبد الله بن رجاء وفي (٦/١٨٩) قال: حدثا آدم بن أبي إياس، وفي (٦/١٩١) قال: حدثنا عبيد الله بن موسى، و(الترمذي) ٣٣١٢ قال: حدثنا عبد بن حميد، قال: حدثنا عبيد الله بن موسى. خمستهم - يحيى بن آدم، ويحيى بن أبي بكير، وعبيد الله بن موسى، وعبد الله بن رجاء، وآدم عن إسرائيل.\n٢-وأخرجه أحمد (٤/٣٧٣) قال: حدثنا حسن بن موسى. و(البخارى) (٦/١٩٠) قال: حدثنا عمرو ابن خالد. و(مسلم) ٨/١١٩ قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الحسن بن موسى. و(النسائي) في الكبرى (تحفة الأشراف) ٣٦٧٨ عن أبي داود الحراني، عن الحسن بن محمد بن أعين. ثلاثتهم - حسن بن موسى، وعمرو، والحسن بن محمد - قالوا: حدثنا زهير بن معاوية.\nكلاهما -إسرائيل، وزهير - عن أبي إسحاق، فذكره.\nوالرواية الثانية: أخرجها أحمد ٤/٣٦٨ قال: حدثنا محمد بن جعفر، وفي (٤/٣٧٠) قال: حدثنا هاشم. و(البخارى) ٦/١٩٠ قال: حدثنا آدم. و(الترمذي) ٣٣١٤ قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي. و(عبد الله بن أحمد) (٤/٣٧٠) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (النسانى) في الكبرى (تحفة الأشراف) (٣٦٨٣) عن بندار محمد بن بشار، عن محمد بن جعفر غندر، وابن أبي عدي.\nخمستهم - محمد بن جعفر، وهاشم، وآدم وابن أبي عدي، ومعاذ - عن شعبة، عن الحكم بن عتيبة، عن محمد بن كعب القرظي، فذكره.\nوالرواية الثالثة: أخرجها الترمذي (٣٣١٣) قال: حدثنا عبد بن حميد، قال: حدثنا عبيد الله بن موسى، عن إسرائيل، عن السدي، عن أبي سعد الأزدي، فذكره.","vol":"2","page":391},{"text":"٨٥٠ - (ت) ابن عباس - ﵄ -: قال: من كان له مالٌ يُبَلِّغُهُ حَجَّ بيْتِ ربِّهِ أوْ يَجِبُ عليه فيه زكاةٌ، فلم يفعل، سألَ الرَّجعَةَ عند الموتِ، فقال رجلٌ: يا ابنَ عبَّاسٍ، اتَّقِ اللهَ، فإِنما يسألُ الرجعةَ الكفُّارُ، قال: سأتْلُو عليك بذلك قُرْآنًا ﴿يا أيُّها الَّذينَ آمنُوا لا تُلْهِكُم أَمْوالُكُم ولا أَولادُكم عن ذِكْرِ ⦗٣٩٥⦘ اللَّه ومَنْ يَفْعلْ ذَلكَ فأُوْلئِكَ هُمُ الخاسِرُون. وأنْفِقُوا مما رزَقْناكم مِنْ قَبلِ أن يأْتِيَ أحدَكُمُ الْموتُ فيقولَ ربِّ لولا أَخَّرْتني إلى أجلٍ قريبٍ فأَصَّدَّقَ وأَكُنْ مِنَ الصَّالحينَ. ولَنْ يُؤخِّرَ اللَّهُ نفسًا إذا جاءَ أَجلُها واللَّهُ خبيرٌ بما تَعْملونَ﴾ [المنافقون: ٩- ١١] قال: فما يُوجِبُ الزَّكاةَ؟ قال: إذا بلَغَ المالُ مائتين فَصَاعدًا، قال: فما يوجِبُ الحجَّ؟ قال: الزَّادُ والبعيرُ. أخرجه الترمذي (١) .\nوفي رواية له عن ابن عباس عن النبي ﷺ بنحوه، قال: والأول أصح (٢) .\n_________\n(١) رقم (٣٣١٣) في التفسير، باب ومن سورة المنافقين، من حديث أبي جناب الكلبي، عن الضحاك بن مزاحم، عن ابن عباس وأبو جناب الكلبي، واسمه يحيى بن أبي حية ضعيف، ورواية الضحاك عن ابن عباس فيها انقطاع.\n(٢) لفظ الترمذي: حدثنا عبد بن حميد، حدثنا عبد الرزاق، عن الثوري عن يحيى بن أبي حية عن الضحاك عن ابن عباس عن النبي ﷺ بنحوه. هكذا روى ابن عيينة وغير واحد هذا الحديث عن أبي جناب عن الضحاك عن ابن عباس قوله ولم يرفعه، وهذا أصح من رواية عبد الرزاق، وأبو جناب القصاب، اسمه يحيى بن أبي حية، وليس هو بالقوي في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣١٦) قال حدثنا عبد بن حميد، قال: حدثنا جعفر بن عون قال: أخبرنا أبو جناب الكلبي عن الضحاك عن ابن عباس قال فذكره.","vol":"2","page":394},{"text":"<span data-type=\"title\" id=toc-228>سورة التغابن</span>\n٨٥١ - (خ) علقمة بن قيس -﵀ -: قال: شَهِدْنا عِنْدَ عبد الله بن مسعودٍ -﵁- وعرَضَ المصاحِفَ، فأتَى على هذه الآية: ﴿ومن يُؤمِنْ باللَّهِ يَهْدِ قَلْبَهُ﴾ [التغابن: ١١] قال: هي الْمصِيباتُ تُصيبُ الرَّجُلَ، ⦗٣٩٦⦘ فيعلم أنها من عند الله، فَيُسَلِّمُ ويَرْضى. أخرجه البخاري (١) .\n_________\n(١) ٨ / ٥٠٠ في تفسير سورة التغابن تعليقًا، قال الحافظ: هذا التعليق وصله عبد الرزاق عن ابن عيينة عن الأعمش عن أبي ظبيان عن علقمة مثله، لكن لم يذكر ابن مسعود. وكذا أخرجه الفريابي عن الثوري وعبد بن حميد عن عمر بن سعد عن الثوري عن الأعمش، والطبري من طرق عن الأعمش، نعم أخرجه البرقاني من وجه آخر فقال: عن علقمة قال: \" شهدنا عنده - يعني عند عبد الله - عرض المصاحف، فأتى على هذه الآية ﴿ما أصاب من مصيبة إلا بإذن الله ومن يؤمن بالله يهد قلبه﴾ قال: هي المصيبات تصيب الرجل، فيعلم أنها من عند الله، فيسلم ويرضى \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في التفسير - باب سورة التغابن.\nوقال الحافظ في (الفتح) وصله عبد الرزاق عن ابن عيينة عن الأعمش عن أبي ظبيان، عن علقمة مثله، لكن لم يذكر ابن مسعود، وكذا أخرجه الفريابي عن الثوري وعبد بن حميد، عن عمر بن سعد عن الثوري، عن الأعمش، والطبري من طريق عن الأعمش، نعم أخرجه البرقاني من وجه آخر فقال: (عن علقمة قال: شهدنا عنده - يعني عند عبد الله - عرض المصاحف فأتى على هذه الآية ﴿ومن يؤمن بالله يهد قلبه﴾ قال: هي المصيبات تصيب الرجل فيعلم أنها من عند الله فيسلم ويرضي) وعند الطبري من طريق علي بن أبي طلحة عن ابن عباس قال: المعنى يهدي قلبه لليقين فيعلم أن ما أصابه لم يكن ليخطئه، وما أخطأه لم يكن ليصيبه.","vol":"2","page":395},{"text":"٨٥٢ - (ت) ابن عباس - ﵄ -: سُئِلَ عن هذه الآية ﴿يا أيُّها الذين آمنوا إنَّ من أَزواجِكم وأَولادكُم عَدُوًّا لكم فَاحذَروهم﴾؟ [التغابن: ١٤] قال: هؤلاء رجالٌ أسلموا من مكة، وأرادوا أنْ يأتُوا النبيَّ ﷺ، فأبى أزواجُهُمْ وأولادُهم أنْ يَدْعُوُهم أنْ يأْتُوا النبي ﷺ، فلما أتَوْا رسولَ الله ﷺ رأُوُا النَّاسَ قد فَقُهُوا في الدين، هَمُّوا أنْ يُعاقِبوهُم، فأنزل الله ﷿ ﴿يا أيُّها الذين آمنوا إنَّ من أزواجِكم وأولادكُم عَدُوًّا لكم فاحْذَرُوهم ...﴾ الآية. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣١٤) في التفسير، باب ومن سورة التغابن، من حديث إسرائيل عن سماك بن حرب عن عكرمة عن ابن عباس، وسماك بن حرب صدوق، إلا في روايته عن عكرمة فإنها مضطربة، ومع ذلك فقد قال الترمذي: هذا حديث صحيح، وذكره ابن كثير، من رواية ابن أبي حاتم وابن جرير والطبراني من حديث إسرائيل به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣١٧) قال حدثنا محمد بن يحيى قال: حدثنا محمد بن يوسف قال: حدثنا إسرائيل قال حدثنا سماك بن حرب عن عكرمة فذكره.","vol":"2","page":396},{"text":"<span data-type=\"title\" id=toc-229>سورة الطلاق</span>\n٨٥٣ - (ط) عبد الله بن عمر بن الخطاب - ﵄ -: قَرأ ﴿يا أيها ⦗٣٩٧⦘ النبيُّ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ لِقُبلِ (١) عِدَّتِهِنَّ﴾ [الطلاق: ١] قال مالك - ﵀-: يعني بذلك: أنْ يُطَلِّقَ في كلِّ طُهْرٍ مَرَّة. أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قُبُل) الشيء: ما أقبل منه. أي فطلقوهن مستقبلات عدتهن.\n_________\n(١) قال النووي: هذه قراءة ابن عباس وابن عمر وهي شاذة لا تثبت قرآنًا بالإجماع، ولا يكون لها حكم خبر الواحد عندنا وعند محققي الأصوليين. وقال الزرقاني: وهذه القراءة على التفسير لا للتلاوة.\n(٢) ٢ / ٥٨٧ في الطلاق، باب جامع الطلاق، وإسناده صحيح، وفي رواية مسلم رقم (١٤٧٠) في الطلاق، قال ابن عمر: وقرأ النبي ﷺ: ﴿يا أيها النبي إذا طلقتم النساء فطلقوهن في قبل عدتهن﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) ١٢٨١ في الطلاق - باب جامع الطلاق قال: عبد الله بن دينار، فذكره.","vol":"2","page":396},{"text":"٨٥٤ - (س) ابن عباس - ﵄ -: في قول الله ﷿ ﴿يا أيها النبيُّ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ لعِدَّتِهِنَّ﴾ قال ابن عباس: قُبُلِ عدَّتهنَّ. أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٣٩ و١٤٠ في الطلاق، باب وقت الطلاق للعدة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١٣٩، ١٤٠) قال أخبرنا محمد بن بشار، قال: حدثنا محمد بن جعفر قال: حدثنا شعبة عن الحكم قال سمعت مجاهدا يحدث عن ابن عباس فذكره.","vol":"2","page":397},{"text":"<span data-type=\"title\" id=toc-230>سورة التحريم</span>\n٨٥٥ - (خ م د س) عائشة - ﵂ -: قالت: كان رسولُ الله ﷺ يُحِبُّ العَسلَ والحَلْوَاءَ، وكان إذا انصرف من العَصْرِ دخلَ على نسائه فيدنُو من إحداهُنَّ، فَدَخَلَ على حفصةَ بنتِ عمر، فاحْتبسَ أكثر مما كان يحتبس، فَغِرْتُ ⦗٣٩٨⦘ فسألتُ عن ذلك؟ فقيل لي: أهْدتْ لها امرأةٌ من قومها عُكَّة من عسلٍ، فَسَقَتِ النبيَّ ﷺ منهُ شَرْبَة، فقلتُ: أما واللهِ لَنَحتْالنَّ له، فقلتُ لسودةَ بنتِ زَمْعةَ: إِنهُ سَيدنو مِنكِ، إذا دنا منْكِ فَقولي له: يا رسولَ الله أكلتَ مَغَافيرَ؟ فإنه سيقُولُ لك: لا، فقولي له: ما هذه الريح التي أجد؟ - زاد في رواية: وكان رسولُ الله ﷺ يَشْتَدُّ عليه أنْ يوجد منهُ الريحُ - فأنهُ سيقولُ لك: سقَتْني حفصةُ شَرْبَةَ عَسَلٍ، فقولي له: جَرَسَتْ نَحلُهُ العُرْفُطَ، وسأَقولُ ذلك، وقُولي أَنْتِ يا صفيَّة مثل ذلك، قالت: تقولُ سَوْدَةُ: فَوَالله الَّذِي لا إلهَ إلا هو، ما هوَ إلا أن قام على البابِ، فأردتُ أنْ أُبادِئَهُ بما أمَرَتْني فَرَقًا منكِ، فلمَّا دَنا منها قالتْ له سَوْدةُ: يا رسولَ الله، أَكَلْتَ مَغَافيَر؟ قال: «لا» قالت: فما هذه الريحُ التي أجِدُ منك؟ قال: «سَقَتْني حَفْصَةُ شَرْبَةَ عَسَل» فقالت: جَرَستْ نَحْلُهُ الْعُرْفُطَ، فلما دارَ إِليَّ، قلت له نحو ذلك، فلمَّا دارَ إلى صَفِيَّةَ، قالت له مثل ذلك، فلما دار إلى حَفْصَةَ، قالت: يا رسولَ الله، أَلا أسقيك منه؟ قال: «لا حاجَةَ لِي فِيهِ» قالت: تقولُ سودَةُ: والله لقد حَرَّمْنَاهُ، قلتُ لها: اسْكُتي.\nوفي رواية قالت: كان رسولُ الله ﷺ يمكُثُ عندَ زينبَ بنتِ جَحْشٍ، فيَشْرَبُ عندَها عسلًا، قالت: فَتَواطَأت أَنا وحفصةُ، أَنَّ أيَّتنا مَا دَخَلَ عليها رسولُ الله ﷺ، فَلْتَقُلْ له: إِنِّي أِجِدُ منك ريحَ مَغَافيرَ، أَكَلْتَ مَغَافيرَ؟ فدخل على إحداهما، فقالت ذلك له، فقال: بل شَرِبْتُ عسل عند ⦗٣٩٩⦘ زينب بنت جحش (١)، ولن أَعودَ له، فنزل ﴿يا أَيُّها النبيُّ لِمَ تَحرِّمُ ما أَحَلَّ اللَّهُ لك﴾ [التحريم: ١] ﴿إنْ تَتُوبا إلى اللَّه﴾ [التحريم: ٤] لعائشة وحفصة ﴿وإذْ أسَرَّ النبيُّ إلى بعض أَزواجهِ حديثًا﴾ [التحريم: ٣] لقوله: بل شربتُ عسلًا ولن أعود له، وقد حَلَفتُ، فلا تُخْبِرِي بذلك أحدًا. أخرجه البخاري، ومسلم، وأبو داود. وأخرج النسائي الرواية الثانية (٢) . ⦗٤٠٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عكة) العكة: الظرف الذي يكون فيه العسل.\n(مغافير) المغافير بالفاء والياء: شيء ينضجه العرفط، حلو كالناطف وله ريح كريهة.\n(جرست العرفط) جرست النحل العرفط: إذا أكلته، ومنه قيل للنحل: جوارس، والعرفط: جمع عرفطة، وهو شجر من العضاه زهرته مدحرجة، والعضاه: كل شجر يعظم وله شوك كالطلح والسمر والسلم ونحو ذلك.\n(فَرَقًا) الفرق: الفزع والخوف.\n_________\n(١) وهذه الرواية من طريق عبيد بن عمير عن عائشة، في \" الصحيحين \" أيضًا من طريق هشام بن عروة عن أبيه عن عائشة، وفيه أن شرب العسل كان عند حفصة بنت عمر، قال الحافظ: وأخرج ابن مردويه من طريق ابن أبي مليكة عن ابن عباس أن شرب العسل كان عند سودة، وأن عائشة وحفصة هما اللتان تواطأتا على وفق ما في رواية عبيد بن عمير، وإن اختلفا في صاحبة العسل، وطريق الجمع بين هذا الاختلاف الحمل على التعدد، فلا يمتنع تعدد السبب للأمر الواحد، فإن جنح إلى الترجيح، فرواية عبيد بن عمير أثبت لموافقة ابن عباس لها، على أن المتظاهرتين حفصة وعائشة على ما تقدم في التفسير، وفي الطلاق من جزم عمر بذلك، فلو كانت حفصة صاحبة العسل لم تقرن في التظاهر بعائشة، لكن يمكن تعدد القصة في شرب العسل وتحريمه، واختصاص النزول بالقصة التي فيها أن عائشة وحفصة هما المتظاهرتان، ويمكن أن تكون القصة التي وقع فيها شرب العسل عند حفصة كانت سابقة، ويؤيد هذا الحمل أنه لم يقع في طريق هشام بن عروة التي فيها: أن شرب العسل كان عند حفصة تعرض للآية، ولا يذكر سبب النزول، والراجح أيضًا أن صاحبة العسل زينب لا سودة، لأن طريق عبيد بن عمير أثبت من طريق ابن أبي مليكة بكثير، ولا جائز أن تتحد بطريق هشام بن عروة، لأن فيها أن سودة كانت ممن وافق عائشة على قولها: أجد ريح مغافير، ويرجحه أيضًا ما ثبت عن عائشة أن نساء النبي كن حزبين، أنا وسودة وحفصة وصفية في حزب، وزينب بنت جحش وأم سلمة والباقيات في حزب، فهذا يرجح أن زينب هي صاحبة العسل، ولهذا غارت منها لكونها من غير حزبها والله أعلم.\n(٢) البخاري ٩ / ٣٣١ و٣٣٢ و٣٣٣ في الطلاق، باب قوله تعالى: ﴿لم تحرم ما أحل الله لك﴾، وفي النكاح، باب دخول الرجل على نسائه في اليوم، وفي الأطعمة، باب الحلواء والعسل، وفي الأشربة، باب البازق ومن نهى عن كل مسكر، وباب شراب الحلواء والعسل، وفي الطب، باب الدواء بالعسل ⦗٤٠٠⦘ وفي الحيل، باب ما يكره من احتيال المرأة مع الزوج والضرائر، ومسلم رقم (١٤٧٤) في الطلاق، باب وجوب الكفارة على من حرم امرأته ولم ينو الطلاق، وأبو داود رقم (٣٧١٥) في الأشربة، باب شراب العسل، والنسائي ٦ / ١٥١ و١٥٢ في الطلاق، باب قول الله ﷿: ﴿يا أيها النبي لم تحرم ما أحل الله لك﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٦/٥٩) . و(عبد بن حميد) ١٤٨٩. و(البخارى) (٧/١٠٠) قال: حدثني إسحاق بن إبراهيم الحنظلي. وفي (٧/١٤٠) قال: حدثنا عبد الله بن أبي شيبة. وفي (٧/١٤٣، ١٥٩) قال: حدثنا علي بن عبد الله. وفي (٩/٣٣) قال: حدثنا عبيد بن إسماعيل. و(مسلم) (٤/١٨٥) قال: حدثنا أبو كريب محمد بن العلاء وهارون بن عبد الله. و(أبو داود) (٣٧١٥) قال: حدثنا الحسن بن علي. و(ابن ماجة) (٣٣٢٣) قال: حدثنا أبو بكر بن أبي شيبة. وعلي بن محمد وعبد الرحمان بن إبراهيم. و(الترمذي) (١٨٣١) . وفي الشمائل (١٦٣) قال: حدثنا سلمة بن شبيب ومحمود بن غيلان وأحمد بن إبراهيم الدورقي. و(النسائى) في الكبرى (تحفة الأشراف) ١٢/١٦٧٩٦ عن إسحاق بن إبراهيم (ح) وعن عبيد الله بن سعيد. جميعهم - أحمد بن حنبل، وعبد بن حميد، وإسحاق، وأبوبكر عبد الله بن محمد بن أبي شيبة، وعلي بن عبد الله، وعبيد بن إسماعيل، وأبوكريب، وهارون، الحسن، وعلي بن محمد، وعبد الرحمان ابن إبراهيم، وسلمة، ومحمود، وأحمد بن إبراهيم، وعبيد الله بن سعيد - عن أبي أسامة.\n٢- وأخرجه الدارمي (٢٠٨١) قال: حدثنا فروة بن أبي المغراء. و(البخارى) (٧/، ٤٤ ٥٧) قال حدثنا فروة بن أبي المغراء. و(مسلم) ٤/١٨٥ قال: حدثنيه سويد بن سعيد. كلاهما -فروة، سويد - قالا: حدثنا علي بن مسهر.\n٣-وأخرجه النسائي في الكبرى (تحفة الأشراف) ١٢/١٦٧٩٣ عن محمد بن عبيد الكوفي، عن حفص بن غياث.\nثلاثتهم - حماد بن أسامة أبو أسامة، وعلي بن مسهر، وحفص بن غياث- عن هشام بن عروة، عن أبيه، فذكره.\n(*) الروايات مطولة ومختصرة..\n(*) جاء في صحيح مسلم عقب هذا الحديث: قال: أبو إسحاق إبراهيم (راوي الصحيح عن مسلم): حدثنا الحسن بن بشر بن القاسم قال حدثنا أبو أسامة، بهذا سواء.\nوالرواية الثانية أخرجها أحمد (٦/١٣١) قال: حدثنا عفان. وفي (٦/٢٦١) قال: حدثنا يونس. كلاهما -عفان، ويونس - قالا: حدثنا حماد بعني ابن سلمة، عن ثابت عن شميسة، فذكرته.\n(*) قال عفان عقب روايته. حدثنيه حماد، عن شميسة عن النبي - ﷺ - ثم سمعته بعد يحدثه عن شميسة عن عائشة عن النبي - ﷺ - وقال بعد في حج أو عمرة قال: ولا أظنه إلا قال: في حجة الوداع.\n* أخرجه أحمد (٦/٣٣٨) قال: حدثنا عفان. و(أبو داود) (٤٦٠٢) قال: حدثنا موسى بن إسماعيل. كلاهما - عفان، وموسى بن إسماعيل - قالا: حدثنا حماد يعني ابن سلمة، عن ثابت البناني، عن سمية فذكرته.","vol":"2","page":397},{"text":"٨٥٦ - (خ م ت س) ابن عباس - ﵄ -: قال: لم أزلْ حَريصًا على أنْ أسْأَلَ عُمرَ بنَ الخطابِ عن المرأتينِ من أزواج النبيِّ ﷺ اللَّتَيْنِ قال الله ﷿: ﴿إِنْ تَتُوبا إلى اللَّهِ فقد صَغَتْ قُلُوبُكُما﴾ (١) حتى حَجَّ عمرُ، وحَجَجْتُ مَعهُ، فلما كان بِبعضِ الطريقِ عَدَلَ عمرُ، وعَدَلْتُ ⦗٤٠١⦘ مَعهُ بالإِدَاوِة، فَتَبَرَّزَ ثمَّ أتاني، فسكبتُ على يَدَيْهِ، فَتَوَضَّأَ، فقلتُ: يا أمير المؤمنين، مَنِ المرأتانِ من أزواجِ النبيِّ ﷺ اللَّتانِ قال الله ﷿: ﴿إنْ تَتُوبا إلى اللَّه فقد صَغَتْ قُلُوبُكُما﴾؟ فقال عمرُ: واعجبًا لكَ يا ابْن العباس! قال الزهريُّ: كَرِهَ واللهِ ما سأله عَنْهُ ولم يكْتُمْه، فقال: هُما عائشَةُ وحفْصَةُ، ثم أخَذَ يسُوقُ الحديثَ - قال: كُنَّا معْشَرَ قُرَيْش قَوْمًا نَغْلِبُ النِّساءَ، فلمَّا قَدِمْنا المدينَةَ، وجدْنا قومًا تغْلِبُهُمْ نِساؤُهُمْ، فَطَفِقَ نِساؤُنا يتَعَلَّمْنَ من نِسائِهِمْ، قال: وكان مَنْزِلي في بني أُمَيَّةَ بن زيْدٍ بالعَوَالي، فَتَغَضَّبْتُ يومًا على امْرَأَتِي، فإِذا هي تُراجِعُني، فأنكَرْتُ أنْ تُراجِعَني، فقالت: ما تُنْكِرُ أنْ أُراجعَك، فو اللهِ، إِن أزْواجَ النبي ﷺ لُيرَاجِعْنَهُ، وتَهْجُرُهُ إحْدَاهُنَّ الْيَوْمَ إلى اللَّيْلِ، فانْطَلَقْتُ، فدَخلْتُ على حَفْصَةَ، فَقُلتُ: أتُراجِعِينَ رسولَ اللهِ ﷺ؟ فقالت: نعم، فقلتُ: أَتَهْجُرُهُ إِحْداكُنَّ الْيَوْمَ إلى اللَّيْلِ؟ قالت: نعم، قُلْتُ: قَدْ خابَ مَنْ فَعَلَ ذلك مِنْكُنَّ وخَسِرَتْ، أفَتَأَْمَنُ إِحْداكُنَّ أنْ يغْضَبَ اللهُ عليها لِغَضَبِ رسولِ الله ﷺ؟ فإِذا هيَ هَلَكَتْ، لا تُراجعي رسولَ الله، ولا تسْأَليه شَيْئًا، وسَلينيِ ما بَدَالك، ولا يغُرَّنَّكِ أنْ كانت جارَتُكِ هي أوْسَمُ (٢) وأحبُّ إلى رسول الله ﷺ منكِ - يريِد عائشَةَ - وكان لي جارٌ من الأنصار، فكُنَّا نتَنَاوَبُ النزولَ إلى رَسُولِ الله ﷺ، فينزلُ يومًا، وأَنزِلُ يومًا، فيَأْتِيني بِخَبَرِ ⦗٤٠٢⦘ الوَحْيِ وغيره، وآتِيهِ بِمثِلِ ذلك وكُنَّا نتحدثُ: أنَّ غسَّانَ تُنْعِلُ الْخَيْلَ لِتَغْزُونَا، فَنزَلَ صاحبي، ثُمَّ أتَانِي عِشاء، فضَرَبَ بابِي، ثم ناداني، فخرجتُ إليه، فقال: حَدَثَ أمْرٌ عظيمٌ، فقلتُ: ماذا؟ جاءتْ غَسَّانُ؟ قال: لا، بلْ أعظمُ من ذَلِكَ وأهْوَلُ، طَلَّقَ رسولُ الله ﷺ نساءهُ، قلتُ: وقد خَابَتْ حَفْصَةُ وخَسِرَتْ، وقد كُنْتُ أَظُنُّ هذا يُوشكُ أن يكونَ، حتى إذا صَلَّيْتُ الصبحَ شَدَدْتُ عليَّ ثيابي، ثم نزلتُ، فدخلتُ على حَفْصَةَ، وهي تبكي، فقلتُ: أطَلَّقكُنَّ رسولُ الله ﷺ؟ قالت: لا أَدري، هو هذا مُعْتَزِلٌ في هذه المشرُبةِ، فأتيتُ غلامًا له أسودَ، فقلت: اسْتأذِنْ لعمر، فدخلَ ثم خرج إليَّ، قال: قد ذكرتكَ له فَصَمَتَ، فانطلقتُ حتى إذا أتيتُ المنبرَ، فإذا عنده رهْطٌ جلوسٌ، يبكي بعضُهم، فجلستُ قليلًا، ثم غلبني ما أجِدُ، فأتيتُ الغلامَ، فقلتُ: استأذنْ لعمرَ، فدخلَ ثم خرجَ إليَّ، فقال: قد ذكرْتُكَ له فصَمَتَ، فخرجتُ فجلستُ إلى المنبر، ثم غلبني ما أجدُ، فأتيتُ الغلامَ، فقلتُ: استأذنْ لعمرَ، فدخلَ ثم خرجَ فقال: قد ذكرْتُكَ له فصَمَتَ، فَوَلَّيْتُ مُدْبِرًا، فإذا الغلام يدعوني، فقال: ادخل فقد أذن لك، فدخلت، فسلمت على رسول الله ﷺ، فإذا هو مُتِّكىءٌ على رِمَالِ حَصِيرٍ، قد أثَّرَ في جنبِه، فقلتُ: أطلَّقتَ يا رسولَ اللهِ نِساءكَ؟ فرفع رأسه إليَّ، فقال: لا، فقلت: الله أكبر، لو رأيتَنا يا رسولَ الله، وكُنَّا معشر قريشٍ نغلِبُ النساء، فلمَّا قَدِمْنا المدينَةَ وجدْنا قومًا تغْلِبُهُمْ نِساؤُهُمْ، فطفِقَ نساؤنا يتعلَّمْنَ من نسائهم، فتغضَّبْتُ على امرأَتي يوْمًا، فإذا هي ⦗٤٠٣⦘ تراجعُني، فأنكرتُ أن تَراجعني، فقالت: ما تُنكرُ أن أُراجعَكَ؟ فو اللهِ إنَّ أزواجَ رسولِ الله لَيُرَاجِعْنَهُ، وتَهْجُرُهُ إِحداهنَّ اليومَ إِلى الليلِ، فقْلتُ: قد خابَ مَنْ فعلَ ذلكَ منهنَّ وخسِرَ، أَفتأْمَنُ إِحداهنَّ أنْ يَغْضبَ اللهُ عليها لِغضبِ رسولِ الله، فإِذا هِيَ قَدْ هلكت؟ فتبسَّمَ رسولُ الله ﷺ. فقلت: يا رسول الله، قد دَخَلْتُ على حفصةَ فقلتُ: لا يغُرَّنَّكِ أَنْ كانت جارتُكِ هي أوسمُ وأَحبُّ إِلى رسولِ الله ﷺ منكِ، فتبسَّم أُخرى. فقلتُ: استأنِس يا رسولَ الله؟ قال: نعم، فجلستُ، فرفعتُ رأْسي في البيتِ، فو الله ما رأَيتُ فيه شيْئًا يَرُدُّ البصرَ، إِلا أُهبَة ثلاثة، فقلتُ: يا رسولَ الله، ادعُ اللهَ أَن يُوسِّعَ على أُمَّتك، فقد وسَّعَ على فارسَ والروم، وهم لا يعْبُدُون اللهَ. فاستوى جالسًا، ثم قال: أَفي شكٍّ أَنتَ يا ابنَ الخطاب؟ أَولئك قومٌ عُجِّلتْ لهم طيِّباتُهم في الحياة الدنيا، فقلتُ: استغفرْ لي يا رسولَ اللهِ، وكان أقسَمَ أَلاَّ يدخُلَ عليهنَّ شهرًا من أَجلِ ذلك الحديث، حين أفشَتْهُ حفصةُ إِلى عائشة، من شدَّةِ مَوْجِدَتِهِ عليهن حتى عاتبهُ اللهُ تعالى. قال الزهري: فأخبرني عُروةُ عن عائشة قالت: لما مضت تسعٌ وعشرونَ ليلة، دخل عليَّ رسولُ الله ﷺ، بدأَ بي، فقلتُ: يا رسول الله، إِنك أَقْسَمْتَ أَنك لا تدخل عليْنا شهرًا، وإِنَّكَ دخلت من تسعٍ وعشرينَ أَعُدُّهُنَّ؟ فقال: إِنَّ الشهر تسعٌ وعشرون - زاد في رواية: وكان ذلك الشهر تسعًا وعشرين ليلة، ثم قال: يا عائشة إِنِّي ذاكِرٌ لكِ أمرًا، فلا علْيكِ أن لا تعجلي حتى تستأمِري أَبويكِ، ثم قرأَ: ﴿يا أَيُّها النبيُّ قُلْ لأَزواجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الحياةَ الدُّنيا وزينتها ⦗٤٠٤⦘ فَتَعَالَيْنَ أُمتِّعْكُنَّ وأُسرِّحْكُنَّ سَرَاحًا جميلًا. وَإِنْ كُنْتُنَّ تُرِدْنَ اللهَ ورسولَهُ والدَّارَ الآخِرَةَ فَإِنَّ اللهَ أَعدَّ لِلْمُحْسِنَاتِ مِنكُنَّ أجرًا عظيمًا﴾ قالت عائشة: قد عَلِمَ والله أَنَّ أبويَّ لم يكونا لِيأْمُراني بِفِراقِهِ، فقلتُ: أَفي هذا أَستأمرُ أَبويَّ؟ فإني أُريدُ اللهَ ورسوله، والدار الآخرة.\nوفي روايةٍ: أنَّ عائشةَ قالت: لا تُخبِرْ نِساءكَ أَني اختَرْتُكَ، فقال لها النبي ﷺ: «إِنَّ اللهَ أَرسلني مُبَلِّغًا، ولم يُرْسِلْني مُتَعَنِّتًا»، هذه رواية البخاري، ومسلم، والترمذي.\nولمسلم أَيضًا نحوُ ذلك، وفيه: «وذلك قبل أَن يؤمَرْن بالحجابِ» .\nوفيه: دخولُ عمرَ على عائشةَ وحفصة ولوْمُهُ لهما، وقوله لحفصةَ: «واللهِ لقد علمتُ أنَّ رسولَ الله ﷺ لا يُحِبُّكِ، ولولا أَنا لطَلَّقَكِ» .\nوفيه: قولُ عمر عند الاستئذان - في إِحدى المرات - يا رباحُ، استأْذِنْ لي، فإني أُظُنُّ أَنَّ رسولَ الله ﷺ ظنَّ أني جئتُ من أَجل حفصة، والله لئن أمرني أن أضرِبَ عُنُقَها، لأضرِبَنَّ عُنُقَها، قال: ورفعتُ صوتي، وأنهُ أذِنَ له عند ذلك، وأَنهُ استأْذَنَ رسولَ الله ﷺ في أَن يخبر الناسَ أنهُ لم يُطلِّقْ نساءهُ، فأذِنَ له، وأنهُ قام على بابِ المسجدِ، فنادى بأعلى صوتِهِ: لم يُطَلِّقْ رسولُ الله ﷺ نساءهُ، وأَنَّهُ قال له - وهو يَرى الغضبَ في وَجهه-: يا رسولَ اللهِ، ما يشُقُّ عليك من شأنِ النساءِ، فإنْ كنتَ طلَّقْتَهُنَّ، فإنَّ اللهَ مَعَكَ، وملائكتَهُ وجبريلُ، وميكائيلُ، وأنا وأَبو بكرٍ والمؤمنون معكَ، ⦗٤٠٥⦘ قال: وقَلَّمَا تكلَّمْتُ - وأحمدُ الله - بكلامٍ، إِلا رجوتُ أن يكونَ اللهُ يُصدِّقُ قولي الذي أَقولُ، فنزلت هذه الآية، آية التخيير: ﴿عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزواجًا خَيرًا مِنكُنَّ مُسلماتٍ مُؤْمِنَاتٍ قانتَاتٍ تَائِباتٍ عابِدَاتٍ سائحاتٍ ثيِّباتٍ وأَبكارًا﴾ .\nوفيه أنه قال: فلم أزلْ أُحدِّثُهُ، حتى تحسَّر الغضبُ عن وجهه وحتى كشَرَ فضحِك - وكان من أَحسن الناسِ ثغْرًا - قال: ونزلتُ أَتشبَّثُ بالجِذْع وهو جذعٌ يَرْقَى عليه رسولُ الله ﷺ وينْحَدِرُ، ونزلَ رسولُ الله ﷺ كأنما يمشي على الأرضِ، ما يمسُّهُ بيدهِ. فقلتُ: يا رسولَ الله، إِنَّمَا كُنتَ في الغرفةِ تسعًا وعشرين؟ فقال: إِنَّ الشهرَ يكون تسعًا وعشرين، قال: ونزلت هذه الآية: ﴿وَإِذا جَاءهُم أَمرٌ مِن الأمنِ أو الخَوفِ أَذاعوا بهِ ولو رَدُّوه إِلى الرسولِ وإِلى أُولي الأَمرِ منهم لَعَلِمَهُ الذين يسْتَنْبِطونهُ منهم﴾ [النساء: ٨٣] قال: فكنتُ أنا الذي استنْبَطْتُ ذلك الأمر، فأنزل الله ﷿ آية التخيير.\nوفي رواية للبخاري ومسلم قال: مكَثْتُ سنة أريدُ أَن أَسأَل عمر بن الخطاب عن آيةٍ، فما أستطيعُ أَن أَسأَلَهُ، هَيْبَة له، حتى خرجَ حاجًّا، فخرجتُ معه، فَلَمَّا رجعنا - وكنا بِبعْضِ الطريق - عَدَلَ إِلى الأراك لحاجةٍ له فوقفتُ له حتى فرغَ، ثم سِرتُ معه، فقلتُ: يا أَمير المؤمنين، مَنِ اللَّتَانِ تَظَاهَرَتا على النبيِّ ﷺ من أَزواجه؟ فقال: تلكَ حفصة وعائشةُ، فقلتُ: والله إِنْ كُنتُ لأُريدُ أَنْ أَسأَلكَ عن هذا مُنذُ سنةٍ، فما أستطيعُ، هَيْبة لك، قال: فلا تفْعَلْ، ما ظَنْنتَ أَنَّ عندي من علم، فسلني، فإن كان لي به علمٌ خَبَّرْتُكَ به، ثم قال عمر: واللهِ ⦗٤٠٦⦘ إِنْ كُنَّا في الجاهليةِ ما نَعُدُّ لِلنِّساءِ أمْرًا، حَتَّى أنزلَ اللهُ فيهنَّ ما أنْزَلَ، وقَسَمَ لهنَّ ما قسم، قال: فبينا أَنا في أَمرٍ أَتأمَّرُه، إِذْ قالت امرأتي: لو صنعتَ كذا وكذا؟ فقلتُ لها: مالكِ ولِمَا هاهنا! فيما تكلُّفُكِ في أَمرٍ أُرِيدُهُ! فقالت لي: عجبًا لك يا ابن الخطابِ! ما تُريدُ أن تُراجَعَ أنتَ، وإنَّ ابنتكَ لتُرَاجِعُ رسولَ الله - ﷺ -، حتى يظلَّ يومَهُ غضبان؟ فقام عمر، فأخذ رداءهُ مكَانَهُ، حتى دخلَ على حفصةَ، فقال لها: يا بُنيَّةُ، إِنَّكِ لتراجعِين رسولَ الله - ﷺ - حتى يظلَّ يومَهُ غضبان؟ فقالت حفصةُ: واللهِ إِنَّا لنُراجِعُهُ، فقلتُ: تعلمينَ أَني أُحذِّركِ عقوبةَ اللهِ، وغضب رسولِهِ؟ يا بُنيَّةُ، لا يَغُرنَّكِ هذه التي أَعجَبَهَا حُسْنُهَا، وحُبُّ رَسولِ اللهِ إِيَّاهَا - يُريدُ عائشةَ - قال: ثُمَّ خرجتُ، حتى دخلتُ على أُم سلمةَ لقرابتي منها، فكلَّمتُها، فقالت أُمُّ سلمة: عجبًا لكَ يا ابنَ الخطَّاب!، دخلْتَ في كلِّ شيءٍ، حتى تبتغي أَن تَدْخُلَ بين رسولِ الله - ﷺ - وَبَين أَزواجِهِ؟ قال: فأَخَذَتْني واللهِ أَخْذًا كَسَرَتْني بهِ عن بَعْضِ مَا كُنتُ أَجِدُ، فخرجتُ من عندها. وكان لي صاحبٌ من الأنصارِ، إِذا غِبتُ أتاني بالخبر، وإذا غاب كنت أنا آتيه بالخبر، ونحن نتخوف مَلِكًا من ملوك غسان ذُكِرَ لنا: أنه يريدُ أن يسيرَ إِلينا، فقد امتلأتْ صُدورنا منه، فإِذا صاحبي الأنصاريُّ يَدُقُّ البابَ. فقال: افتحْ، افتحْ، فقلتُ: جاءَ الغسانيُّ؟ فقال: بل أشدُّ من ذلك، اعتزلَ رسولُ الله - ﷺ - أزواجَهُ، فقلت: رَغِمَ أنفُ حفصةَ وعائشة، فأخذتُ ثوبي فأخرجُ حتى جِئتُ، فَإِذا ⦗٤٠٧⦘ رسولُ الله - ﷺ - في مشرُبةٍ له، يَرْقى عليها بعجلةٍ، وغلامٌ لرسولِ الله - ﷺ - على رأس الدرجةِ، فقلتُ: قلْ: هذا عمرُ بن الخطاب، فَأَذِنَ لي، قال عمر: فَقَصَصْتُ على رسولِ الله - ﷺ - هذا الحديث، فلما بَلَغْتُ حديثَ أُمِّ سلمةَ، تبسَّم رسولُ الله - ﷺ -، وإِنَّهُ لعلى حصيرٍ، ما بينَهُ وبينَهُ شيءٌ، وتحت رأسه وسادةٌ من أَدم، حشْوُها ليفٌ، وإِن عند رجليْهِ قَرظًا مصْبُورًا، وعند رأْسِهِ أَهَبٌ مُعلَّقةٌ، فرأيتُ أَثَرَ الحصير في جنْبِهِ، فبكَيتُ. فقال: ما يُبكيك؟ فقلتُ: يا رسولَ الله، إِن كسرى وقيصر فيما هما فيه، وأنت رسولُ الله؟ ! فقال: «أَما ترضى أَن تكونَ لهم الدنيا، ولنا الآخرة؟» .\nوأخرجه النسائي مجملًا، وهذا لفظهُ: قال ابن عباس: لم أزلْ حريصًا أَن أسأَلَ عُمرَ بن الخطاب عن المرأَتين من أَزواج النبي - ﷺ - اللَّتين قال الله ﷿: ﴿إِنْ تَتُوبَا إِلى اللهِ فقَدْ صَغَتْ قُلُوبُكُمَا﴾ [التحريم: ٤] وساق الحديث. هكذا قال النسائي، ولم يذكر لفظه، وقال: واعتزل رسولُ الله - ﷺ - نساءهُ - من أجل ذلك الحديث، حين أَفشَتْهُ حفصةُ إِلى عائشةَ - تسعًا وعشرين ليلة، قالت عائشةُ: وكان قال: ما أَنا بداخلٍ عليهنَّ شهرًا، من شدَّةِ مَوْجِدَتِهِ عليهنَّ حينَ حدَّثهُ اللهُ - ﷿ - حديثَهُنَّ، فلما مضت تِسعٌ وعشرون ليلة دخل على عائشة فبدأَ بها؛ فقالت له عائشة: قد كنتَ آليتَ يا رسولَ الله، أَن لا تدخُلَ علينا شهرًا، وإِنَّا أصبحنا من تِسعٍ وعشرين ليلة، نعدُّها عَدًّا؟ ⦗٤٠٨⦘ فقال رسول الله - ﷺ -: «الشهر تِسعٌ وعشرون ليلة» (٣) . ⦗٤٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العوالي) جمع عالية: وهي أماكن بأعلى أراضي المدينة.\n(صغت) قلوبكما: مالت.\n(جارتك) الجارة هاهنا: الضرة، أراد بها عائشة ﵂.\n(أوسم منك) أكثر منك حسنًا وجمالًا، والوسامة: الحسن والجمال.\n(أوضأ منك) أكثر منك وضاءة، والوضاءة: الحسن والنظافة، ومنه الوضوء.\n(نتناوب) التناوب: هو أن تفعل الشيء دفعة ويفعله الآخر دفعة أخرى، مرة بعد مرة.\n(المشربة) بضم الراء وفتحها: الغرفة.\n(رمال حصير) يقال: رملت الحصير: إذا ضفرته ونسجته، والمراد: أنه لم يكن على السرير وطاء سوى الحصير.\n(نقير) النقير: جذع ينقر، ويجعل فيه كالمراقي، يصعد عليه ⦗٤١٠⦘ إلى الغرف.\n(أهبة، وأهب) الأهب: جمع إهاب، كذلك الأهبة، والإهاب الجلد، ويجمع أيضا على أهب بالضم.\n(الموجدة) الغضب.\n(تحسر) الغضب، أي: انكشف وزال.\n(كشَرَ) عن أسنانه، أي: كشف.\n(أتأمَّره) التأمر: تدبر الشيء والتفكر فيه، ومشاورة النفس في شأنه.\n(قرظًا) القرظ: ورق السلم، يدبغ به الجلود.\n(مصبورًا) المصبور: المجموع، أي: جُعِل صبرة كصبرة الطعام.\n_________\n(١) نقل القرطبي في تفسيره ٦ / ١٧٣ و١٧٤ قال الخليل بن أحمد والفراء: كل شيء يوجد من خلق الإنسان إذا أضيف إلى اثنين جمع. تقول: هشمت رؤوسهما وأشبعت بطونهما، و﴿إن تتوبا إلى الله فقد صغت قلوبكما﴾، ولهذا قال: ﴿فاقطعوا أيديهما﴾ ولم يقل: يديهما.\n(٢) \" أن كانت \" بفتح الهمزة، والمراد بالجارة هنا: الضرة، و\" أوسم \" أحسن وأجمل، والوسامة: الجمال.\n(٣) البخاري ٨ / ٥٠٣ و٥٠٤ في تفسير سورة التحريم، باب ﴿تبتغي مرضاة أزواجك﴾، وفي المظالم، باب الغرفة والعلية المشرفة، وفي النكاح، باب موعظة الرجل ابنته لحال زواجها، وباب حب الرجل بعض نسائه أفضل من بعض، وفي اللباس، باب ما كان النبي ﷺ يتجوز من اللباس والبسط، وفي خبر الواحد، باب ما جاء في إجازة خبر الواحد الصدوق، وباب قول الله تعالى: ﴿لا تدخلوا بيوت النبي إلا أن يؤذن لكم﴾، ومسلم رقم (١٤٧٩) في الطلاق، باب الإيلاء واعتزال النساء، والترمذي رقم (٣٣١٥) في التفسير، باب ومن سورة التحريم، والنسائي ٤ / ١٣٧ و١٣٨ في الصوم، باب كم الشهر. وفي الحديث من الفوائد: سؤال العالم عن بعض أمور أهله وإن كان عليه فيه غضاضة إذا كان في ذلك سنة تنقل ومسألة تحفظ، وفيه توقير العالم ومهابته عن استفسار ما يخشى من تغيره عند ذكره، وترقب خلوات العالم ليسأل عما لعله لو سئل عنه بحضرة الناس أنكره على السائل، وفيه أن شدة الوطأة على النساء مذموم، لأن النبي ﷺ أخذ بسيرة الأنصار في نسائهم وترك سيرة قومه، وفيه تأديب الرجل ابنته وقرابته بالقول لأجل إصلاحها لزوجها، وفيه سياق القصة على وجهها وإن لم يسأل السائل عن ذلك، إذا كان في ذلك مصلحة من زيادة شرح وبيان، لاسيما إذا كان العالم يعلم أن الطالب يؤثر ذلك، وفيه البحث في العلم في الطرق والخلوات وفي حال القعود والمشي، وفيه ذكر العالم ما يقع من نفسه وأهله بما يترتب عليه فائدة دينية وإن كان في ذلك حكاية ما يستهجن، وجواز ذكر العمل الصالح لسياق الحديث على وجهه، وبيان ذكر وقت التحمل، وفيه الصبر على الزوجات والإغضاء عن خطابهن والصفح عما يقع منهن من ذلك في حق المرء دون ما يكون من حق الله تعالى، وفيه جواز اتخاذ الحاكم عند الخلوة بوابًا يمنع من يدخل إليه بغير إذنه، وفيه أن للإمام أن يحتجب عن بطانته وخاصة عند الأمر يطرقه من جهة أهله حتى يذهب غيظه ويخرج إلى الناس وهو منبسط إليهم، فإن الكبير إذا احتجب لم يحسن الدخول إليه بغير إذن ولو كان الذي يريد أن يدخل جليل القدر، عظيم المنزلة عنده، وفيه أن المرء إذا رأى صاحبه مهمومًا استحب له أن يحدثه بما يزيل همه ويطيب نفسه، لقول عمر: لأقولن شيئًا يضحك النبي ﷺ، ويستحب أن يكون ذلك بعد استئذان الكبير في ذلك، كما فعل عمر، وفيه التجمل بالثوب والعمامة عند لقاء الأكابر، وفيه التناوب في مجلس العالم إذا لم تتيسر المواظبة على حضوره لشاغل شرعي من أمر ديني أو دنيوي، وفيه أن الأخبار التي تشاع ولو كثر ناقلوها إن لم يكن مرجعها إلى أمر حسي من مشاهدة أو سماع لا تستلزم الصدق، فإن جزم الأنصاري في رواية بوقوع التطليق، وكذا جزم الناس الذين رآهم عمر عند المنبر بذلك محمول على أنهم شاع بينهم ذلك من شخص بناء على التوهم الذي ⦗٤٠٩⦘ توهمه من اعتزال النبي ﷺ نساءه فظن لكونه لم تجر عادته بذلك أنه طلقهن فأشاع أنه طلقهن، فشاع ذلك فتحدث الناس به، وفيه أن الغضب والحزن يحمل الرجل الوقور على ترك التأني المألوف منه، لقول عمر: ثم غلبني ما أجد ثلاث مرات، وفيه كراهة سخط النعمة واحتقار ما أنعم الله به ولو كان قليلًا، والاستغفار من وقوع ذلك، وطلب الاستغفار من أهل الفضل، وإيثار القناعة، وعدم الالتفات إلى ما خص به الغير من أمور الدنيا الفانية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (١/٣٣) (٢٢٢) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. و(البخاري) (١/٣٣ ٧/٣٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٣/١٧٤) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. و(مسلم (٤/١٩٢) قال: حدثنا إسحاق بن إبراهيم الحنظلي ومحمد بن أبي عمر. قال ابن أبي عمر: حدثنا. وقال إسحاق: أخبرنا عبد بن حميد، قال: أخبرنا عبد الرزاق قال: أخبرنا معمر. (الترمذي) (٢٤٦١و٣٣١٨) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، عن معمر. و(النسائى) (٤/١٣٧) قال: أخبرنا عبيد الله بن سعد بن إبراهيم، قال: حدثنا عمي، قال: حدثنا أبي، عن صالح. (ح) وأخبرنا عمرو بن منصور، قال: حدثنا الحكم بن نافع قال: أنبأنا شعيب. وفي الكبرى (تحفة الأشراف) (٨/١٠٥٠٧) عن محمد بن عبد الأعلى، عن محمد بن ثور، عن معمر. أربعتهم - معمر، وشعيب، وعقيل، وصالح - عن الزهري، عن عبيد الله بن عبد الله بن أبي ثور.\n٢- وأخرجه أحمد (٣٣٩) قال: حدثنا سفيان. و(البخاري) (٦/١٩٤، ٧/٤٤، ٩/١١٠) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا سليمان بن بلال. وفي (٦/١٩٦) قال: حدثنا علي، قال: حدثنا سفيان. وفي (٦/١٩٧) قال: حدثنا الحميدي، قال: حدثنا سفيان. وفي (٧/١٩٦) و(٩/١٠٩) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد بن زيد. و(مسلم) (٤/١٩٠) قال: حدثنا هارون بن سعيد الأيلي، قال: حدثنا عبد الله بن وهب، قال: أخبرني سليمان، يعني ابن بلال. وفي (٤/١٩١) قال حدثنا محمد بن المثنى قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (٤/١٩٢) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا سفيان بن عيينة. أربعتهم - سفيان، وسليمان، وحماد بن زيد، وحماد بن سلمة - عن يحيى عن سعيد، عن عبيد بن حنين.\n٣- وأخرجه البخاري في الأدب المفرد (٨٣٥) قال حدثنا محمد بن المثنى. و(مسلم) (٤/١٨٨) قال: حدثني زهير بن حرب. و(ابن ماجة) ٤١٥٣ قال: حدثنا محمد بن بشار. و(الترمذي) ٢٦٩١ قال: حدثنا محمود بن غيلان. و(ابن خزيمة) ١٩٢١، ٧٨ ٢١ قال: حدثنا محمد بن بشار. أربعتهم-ابن المثني، وزهير، وابن بشار، ومحمود - عن عمر بن يونس، قال: حدثنا عكرمة بن عمار، عن سماك الحنفي أبي زميل.\n٤- وأخرجه أبو داود (٥٢٠١) قال: حدثنا عباس العنبري. و(النسائى) في عمل اليوم والليلة (٣٢١) قال: أخبرنا الفضل بن سهل. كلاهما - عباس، والفضل - قالا: حدثنا أسود بن عامر، قال: حدثنا حسن بن صالح، عن أبيه عن سلمة بن كهيل، عن سعيد بن جبير (مختصرا على السلام فقط) أربعتهم -عبيد الله، وعبيد بن حنين، وأبو زميل، وسعيد -عن ابن عباس فذكره.\nورواه ابن عباس عن عمر بن الخطاب أن رسول الله طلق حفصة ثم راجعها أخرجه عبد بن حميد (٤٣) قال: حدثني ابن أبي شيبة، قال حدثنا يحيى بن آدم. و(الدارمي) (٢٢٦٩) قال: حدثنا إسماعيل بن خليل وإسماعيل بن أبان. و(أبو داود) (٢٢٨٣) قال: حدثنا سهل بن محمد بن الزبير العسكري و(ابن ماجة) (٢٠١٦) قال: حدثنا سويد بن سعيد وعبد الله بن عامر بن زرارة ومسروق بن المرزبان. و(النسائي) (٦/٢١٣) قال: أخبرنا عبدة بن عبد الله، قال: أنبأنا يحيى بن آدم (ح) وأنبأنا عمرو بن منصور قال: حدثنا سهل بن محمد أبو سعيد.\nسبعتهم - يحيى بن آدم، وإسماعيل بن خليل، وإسماعيل بن أبان، وسهل، وسويد، وعبد الله بن عامر ومسروق - عن يحيى بن زكريا بن أبي زائدة عن صالح بن صالح بن حي، عن سلمة بن كهيل، عن سعيد بن جبير، عن ابن عباس. فذكره.","vol":"2","page":400},{"text":"٨٥٧ - (س) أنس بن مالك - ﵁ -: أَنَّ رسول الله - ﷺ - كانتْ له أَمَةٌ يَطَؤُها، فلم تَزَلْ به عائشَةُ وحفصة حتى حرَّمَها على نَفْسِهِ، فَأَنْزَلَ اللهُ: ﴿يَا أيُّها النَّبيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ...﴾ الآية. أخرجه النسائي (١) .\n_________\n(١) ٧ / ٧١ في عشرة النساء، باب الغيرة، وإسناده قوي. وذكر ابن كثير في تفسيره ٨ / ٤٠٤: عن الهيثم بن كليب قال: حدثنا أبو قلابة عبد الملك بن محمد الرقاشي، حدثنا مسلم بن إبراهيم، حدثنا جرير بن حازم، عن أيوب، عن نافع، عن ابن عمر، عن عمر قال: قال النبي ﷺ لحفصة: \" لا تخبري أحدًا، وإن أم إبراهيم علي حرام \". فقالت: أتحرم ما أحل الله لك؟ قال: \" فوالله لا أقربها \" قال: فلم يقربها حتى أخبرت عائشة، قال فأنزل الله: ﴿قد فرض الله لكم تحلة أيمانكم﴾، وهذا إسناد صحيح، ولم يخرجه أحد من أصحاب الكتب الستة، وقد اختاره الحافظ الضياء المقدسي في كتابه \" المستخرج \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي ٧/٧١ وفي الكبرى (تحفة الأشراف -٣٨٢) قال: في إبراهيم بن يونس بن محمد، حرمي وهو لقبه، قال: ثنا أبي، قال: ثنا حماد بن سلمة، عن ثابت فذكره.","vol":"2","page":410},{"text":"<span data-type=\"title\" id=toc-231>سورة ن</span>\n٨٥٨ - (خ) ابن عباس - ﵄ -: في قوله تعالى: ﴿عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (١)﴾ [ن: ١٣] قال رجلٌ من قريش: كانت له زَنَمَةٌ مثل زَنَمَة الشاة. أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عتل) العتل: الفظ الغليظ، وقيل: الجافي الشديد الخصومة.\n(زنيم) الزنمة: الهناة المعلقة عند حلق المعزى، وهما زنمتان، والمراد بالزنيم: الدعي في النسب الملحق في القوم وليس منهم، تشبيهًا له بالزنمة.\n_________\n(١) قال الحافظ في \"الفتح \" ٨ / ٤٦٧: \" العتل \" قال الفراء: الشديد الخصومة. وقيل الجافي عن الموعظة. وقال أبو عبيدة: الفظ الشديد، وقال الحسن: الفاحش الآثم. وقال الخطابي: الغليظ العنيف. وقال الداودي: السمين العظيم العنق والبطن. وقال الهروي: الجموع المنوع. و\" الزنيم \" الملصق في القوم ليس منهم. قال حسان:\nوأنت زنيم نيط في آل هاشم ... كما نيط خلف الراكب القدح الفرد\nقال الحافظ في \" الفتح \" ٨ / ٥٠٨: اختلف في الذي نزلت فيه، فقيل: هو الوليد بن المغيرة، ذكره يحيى بن سلام في تفسيره، وقيل: الأسود بن عبد يغوث، ذكره سنيد بن داود في تفسيره، وقيل: الأخنس بن شريق، ذكره السهيلي عن القعنبي، وزعم قوم: أنه أبو الأسود، وليس به، وأبعد من قال: إنه عبد الرحمن بن الأسود، فإنه يصغر عن ذلك، وقد أسلم، وذكر في الصحابة.\n(٢) ٨ / ٥٠٧ في تفسير سورة ن والقلم، باب ﴿عتل بعد ذلك زنيم﴾، وقال الحافظ: زاد أبو نعيم في مستخرجه \" في آخره يعرف بها \"، وفي رواية سعيد بن جبير عند الحاكم ٢ / ٤٩٩: يعرف بالشر كما تعرف الشاة بزنمتها، وللطبري من طريق عكرمة عن ابن عباس قال: نعت فلم يعرف حتى قيل: زنيم فعرف، وكانت له زنمة في عنقه يعرف بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٩١٧) قال حدثنا محمود قال: حدثنا عبيد الله بن موسى عن إسرائيل عن أبي حصين عن مجاهد، فذكره.","vol":"2","page":411},{"text":"٨٥٩ - (خ) أبو سعيد الخدري - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ - يقول: «يكْشِفُ ربُّنا عن ساقِهِ (١)، فيسجُدُ له كُلُّ مؤمِنٍ ومُؤمِنَةٍ، ويَبْقى من كان يسجُدُ في الدُّنيا رِياء وسُمْعَة، فيذهبُ ليسجدَ، فيعودُ ظَهرُهُ طَبَقًا واحدًا» .\nوأخرجه البخاري هكذا، وهو طرف من حديث طويل، وقد أخرجه هو ومسلم بطوله، وهو مذكور في كتاب القيامة من حرف القاف (٢) . ⦗٤١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يكشف عن ساقه) الساق في اللغة: الأمر الشديد، و(كشف الساق) مثل في شدة الأمر. وأصله في الروع، كما يقال للأقطع الشحيح: يده مغلولة، ولا يد ثم ولا غل، وإنما هو مثل في البخل، وكذلك هذا: لا ساق هناك ولا كشف (*) .\n(طبقًا) الطبق: خرز الظهر، واحدتها: طبقة، يقال: صار فقارهم فقارة واحدة، فلا يقدرون على السجود، وقيل: الطبق: عظم رقيق يفصل بين الفقارين، أي: صار الظهر عظمًا واحدًا\n(رياء وسمعة) فعلت الشيء رياء وسمعة: إذا فعلته ليراك الناس ويسمعوك.\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٥٠٨: \" قال عبد الرزاق عن معمر عن قتادة في قوله: (يوم يكشف عن ساق) قال: من شدة أمر، وعند الحاكم ٢ / ٤٩٩، ٥٠٠ وصححه ووافقه الذهبي من طريق عكرمة عن ابن عباس قال: هو يوم كرب وشدة، قال الخطابي: فيكون المعنى: يكشف عن قدرته التي تنكشف عن الشدة والكرب. ووقع في هذا الموضع \" يكشف ربنا عن ساقه \" وهو من رواية سعيد بن أبي هلال عن زيد بن أسلم، فأخرجها الإسماعيلي كذلك، ثم قال في قوله: \" عن ساق \" نكرة، ثم أخرجه من طريق حفص بن ميسرة عن زيد بن أسلم بلفظ: \" يكشف عن ساق \" قال الإسماعيلي: هذه أصح لموافقتها لفظ القرآن في الجملة لا يظن أن الله ذو أعضاء وجوارح لما في ذلك من مشابهة المخلوقين، تعالى الله عن ذلك، ليس كمثله شيء \". وقال النووي في \" شرح مسلم \": وفسر ابن عباس وجمهور أهل اللغة وغريب الحديث: الساق هنا: بالشدة. أي: يكشف عن شدة وأمر مهول.\nوقال العيني في \" شرح البخاري \" ٩ / ٢٣٤ في باب يوم يكشف عن ساق، أي: هذا باب في قوله تعالى: ﴿يوم يكشف عن ساق﴾ قيل: تكشف القيامة عن ساقها، وقيل: عن أمر شديد فظيع، وهو إقبال الآخرة وذهاب الدنيا، وهذا من باب الاستعارة، تقول العرب للرجل إذا وقع في أمر عظيم يحتاج فيه إلى اجتهاد ومعاناة ومقاساة للشدة: شمر عن ساقه، فاستعير الساق في موضع الشدة وإن لم يكن كشف الساق حقيقة، كما يقال: أسفر وجه الصبح، واستقام له صدر الرأي. والعرب تقول لسنة الحرب: كشفت عن ساقها.\n(٢) ٨ / ٥٠٨ في تفسير سورة ن والقلم، باب ﴿يوم يكشف عن ساق﴾، وفي تفسير سورة النساء، باب ﴿إن الله لا يظلم مثقال ذرة﴾، وفي التوحيد، باب ﴿وجوه يومئذ ناضرة﴾، ورواية مسلم المطولة أخرجها في صحيحه رقم (١٨٣) في الإيمان، باب معرفة طريق الرؤية، وكذلك أحمد في \" المسند \" ٣ / ١٦ و١٧.\n\n(*) قال مُعِدُّ الكتاب للشاملة: في شرح الغريب ذكر ابن الأثير ﵀ معنى \"يكشف ربنا عن ساقه\" وأنه مثل في شدة الأمر ... إلخ ولم بيبن أن فيه إثبات صفة الساق لله ﷿ على صفة تليق بجلاله وعظمته من غير تحريف ولا تعطيل ولا تكييف ولا تمثيل وكذلك في الهامش ذكر الشيخ عبد القادر من فسرها بالشدة والكرب ونحوه ولم يذكر أن فيه إثبات لصفة الساق.\nقال الشيخ البراك وقوله في هذا الحديث: \"يكشف ربنا عن ساقه\" نص في إثبات الساق لله تعالى، والقول فيه كالقول في سائر صفاته تعالى، والآية وإن لم تكن نصا في إثبات صفة الساق لأنها جاءت بلفظ التنكير فالحديث مفسر لها. وإن صح أن يُختلف في دلالة الآية، فلا يصح أن يختلف في دلالة الحديث. وتأويل الساق في الحديث بالقدرة هو من سبيل أهل التأويل من النفاة لتلك الصفات، وهم بهذا التأويل يجمعون بين التعطيل والتحريف. وأهل السنة يمرون هذه الصفات على ظاهرها مؤمنين بما دلت عليه، ولا يكيفون ولا يمثلون صفاته سبحانه بصفات خلقه. (التعليق ٥٢)\nقال الشيخ البراك: تفسير الكشف عن الساق بزوال الخوف والهول فيه نظر؛ فإن المشهور في معنى يكشف عن ساق أنه كناية عن شدة الأمر والهول كما جاء عن ابن عباس ﵄، ويبدو أن الذي فسره بزوال الشدة توهمه من لفظ الكشف. والذي جاء عن ابن عباس ﵄ محتمل في الآية، ولكن جاء في السنة ما يبين أن المراد كشف الله تعالى عن ساقه بلفظ الإضافة، فيدل على إثبات الساق لله سبحانه، وهو أولى ما تفسر به الآية؛ فإن سياق الحديث موافق لسياق الآية لفظًا ومعنى. (التعليق ٨٨) وينظر (التعليق ١٣٦) [تعليقات الشيخ البراك على المخالفات العقدية في فتح الباري - نقله على الشبكة العنكبوتية عبد الرحمن بن صالح السديس] وينظر التنبيه على المخالفات العقدية في فتح الباري - لعلي الشبل وهو إكمال لما بدأه سماحة الشيخ عبد العزيز بن باز على الفتح بإشارته ومتابعته ومراجعته وقراءته - ص ٨٦ -٨٧\n\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١-أخرجه أحمد (٣/١٦) قال: ثنا ربعي بن إبراهيم، قال: حدثنا عبد الرحمن بن إسحاق.\n٢-وأخرجه أحمد (٣/٩٤) و(ابن ماجة) (٦٠) قال: حدثنا محمد بن يحيى، (الترمذي) (٢٥٩٨) قال: حدثنا سلمة بن شبيب. و(النسائي) (٨/١١٢) قال: أخبرنا محمد بن رافع. أربعتهم -أحمد، وابن يحيى، وسلمة، وابن رافع - قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر.\n٣- وأخرجه البخاري (٦/٥٦) قال: حدثني محمد بن عبد العزيز. و(مسلم ١/١١٤ قال: حدثني سويد ابن سعيد. كلاهما محمد، وسويد عن أبي عمر حفص بن ميسرة.\n٤- وأخرجه البخاري (٦/١٩٨) قال: حدثنا آدم. وفي (٩/١٥٨) قال: حدثنا يحيى بن بكير. و(مسلم) (١/١١٧) قال: قرأت على عيسى بن حماد. ثلاثتهم - آدم، وابن بكير، وعيسى - عن الليث، عن خالد بن يزيد، عن سعيد بن أبي هلال.\n٥-وأخرجه مسلم (١/١١٧) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا جعفر بن عون، قال: حدثنا هشام بن سعد.\nخمستهم - عبد الرحمان، ومعمر، وحفص، وسعيد، وهشام -عن زيد بن أسلم، عن عطاء بن يسار، فذكره.","vol":"2","page":412},{"text":"<span data-type=\"title\" id=toc-232>سورة نوح</span>\n٨٦٠ - (خ) ابن عباس - ﵄ -: قال: صارتِ الأوثان التي كانت في قوم نوح في العرب بعْدُ أمَّا «وَدّ» فكانتِ لكَلْبٍ بِدَوْمَةِ الْجَنْدَلِ، وأما «سُواعٌ» فكانت لهذيل، وأما «يَغُوثُ» فكانت لِمُرادَ، ثم صارَت لِبَني غُطَيْفٍ بالْجُرفِ عِند سَبأ، وأمَّا «يَعُوقُ» فكانت لَهِمْدان، وأَمَّا «نَسْرٌ» فَلِحِمْيرَ، لآلِ ذي الْكَلاعَ، وكلُّها أسماءُ رجالٍ صالحينَ من قوْمِ نُوحٍ، فلَّما هَلَكوا أَوْحى ⦗٤١٤⦘ الشَّيطانُ إلى قَوْمِهِم: أنِ انْصِبُوا إلى مَجالِسِهِمْ التي كانوا يجلسون فيها أنْصابًا، وسَمُّوها بأسمائهم، ففعلُوا، فلم تُعبدْ، حتى إذا هلك أولئك، وتنَسَّخَ (١) العلمُ عُبِدَتْ. أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنصابًا) الأنصاب: الأصنام، وقيل: أحجار كانوا ينصبونها ويذبحون عليها لآلهتهم الذبائح.\n_________\n(١) أي: علم تلك الصور بخصوصها.\n(٢) ٨ / ٥١١ و٥١٢ و٥١٣ في تفسير سورة نوح، باب ودًا ولا سواعًا ولا يغوث ويعوق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٩٢) حدثنا إبراهيم بن موسى قال: أخبرنا هشام عن ابن جريج وقال عطاء عن ابن عباس فذكره.","vol":"2","page":413},{"text":"<span data-type=\"title\" id=toc-233>سورة الجن</span>\n٨٦١ - (خ م ت) ابن عباس - ﵄ -: قال: ما قَرَأَ رسول الله - ﷺ - على الجنِّ ولا رآهم (١)، انْطَلَق رسول الله - ﷺ - في طائفة من أصحابهِ عامِدينَ إلى سوقِ عُكاظَ، وقد حِيلَ بيْنَ الشياطينِ وبيْنَ خَبَرِ السماء، وأُرسِلَ عليهُم الشُّهُبُ، فرَجعَتِ الشَّياطينُ إلى قَومِهِمْ، فقالوا: مالكم؟ قيل: حِيل بيننا وبْين خبر السماء، وأُرسلت علينا الشهب، قالوا: وما ذَاكَ إِلا من شيءٍ حَدَثْ، فاضرِبُوا مَشارِقَ الأرْضِ ومغارِبَها، فَمَرَّ النفَرُ الذين أخذُوا نحوَ ⦗٤١٥⦘ تِهامة بالنبي - ﷺ -، وهو بنَخْلٍ (٢) عامدينَ إلى سوقِ عُكاظَ، وهو يُصَلِّي بأصحابهِ صلاةَ الفجر، فلما سمعوا القرآنَ، اسْتمعوا له، وقالوا: هذا الذي حال بيننا وبين خبر السماء، فرجَعُوا إلى قومهم، فقالوا: (يا قومنا إنا سمعنا قرآنًا عجبًا يَهْدِي إلى الرُّشْدِ فآمَنَّا به ولنْ نُشْركَ بربنا أحدًا) فأنزل الله ﷿ على نبيه - ﷺ - ﴿قُلْ أُوِحىَ إليَّ أنَّه اسْتَمعَ نَفَرٌ من الجن﴾ [الجن: ١] .\nزاد في رواية: وإنما أُوحِيَ إليه قولُ الجنِّ (٣) .\nأخرجه البخاري، ومسلم، والترمذي.\nقال الترمذي: وبهذا الإسناد قال: قولُ الجنِّ لقومِهِم ﴿لما قام عبدُ اللَّه يدُعوهُ كادُوا يكونون عليه لِبَدًا﴾ [الجن: ١٩] قال: لما رأوْهُ يُصَلِّي، وأصحابُهُ يُصلونَ بصلاتِهِ، ويسجُدُون بسجودِهِ، قال: تعَجَّبُوا من طواعِيَةِ أصحابِهِ له، قالوا لقومهم: لما قام عبدُ اللَّه يدُعوهُ، كادُوا يكونون عليه لِبَدًا (٤) . ⦗٤١٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عامدين) عمدت إلى الشيء: قصدت نحوه.\n(حِيل) حلت بين الشيئين: فصلت بينهما، ومنعت أحدهما من الآخر.\n(لبدًا) أي: مجتمعين بعضهم على بعض، وهي جمع لبدة.\n_________\n(١) قال النووي: لكن ابن مسعود أثبت أن النبي ﷺ قرأ على الجن: فكان ذلك مقدمًا على نفي ابن عباس، وقد أشار إلى ذلك مسلم، فأخرج في \" صحيحه \" رقم (٤٥٠) في الصلاة، عقب حديث ابن عباس هذا حديث ابن مسعود عن النبي ﷺ قال: أتاني داعي الجن فانطلقت معه فقرأت عليه القرآن. قال الحافظ: ويمكن الجمع بالتعدد.\nقال العلماء: هما قضيتان، وحديث ابن عباس في أول الأمر، وأول النبوة، ثم أتوا وسمعوا ﴿قل أوحي﴾ .\n(٢) قال النووي: كذا وقع في مسلم \" بنخل \" بالخاء المعجمة. وصوابه \" بنخلة \" بالهاء، وهو موضع معروف هناك، كذا جاء صوابه في صحيح البخاري، ويحتمل أنه يقال فيه: نخل، ونخلة.\nوأما \" تهامة \" فبكسر التاء: وهو اسم لكل ما نزل عن نجد من بلاد الحجاز، ومكة من تهامة.\n(٣) قال الحافظ: هذه الزيادة من كلام ابن عباس، كأنه يقرر فيه ما ذهب إليه أولًا: أنه ﷺ لم يجتمع بهم، وإنما أوحى الله إليه بأنهم استمعوا، ومثله قوله تعالى: ﴿وإذ صرفنا إليك نفرًا من الجن يستمعون القرآن فلما حضروه قالوا أنصتوا ...﴾ الآية [الأحقاف: ٢٩] ولكن لا يلزم من عدم ذكر اجتماعه بهم حين استمعوا، أن لا يكون اجتمع بهم بعد ذلك.\n(٤) البخاري ٨ / ٥١٣، ٥١٨ في تفسير سورة الجن، وفي صفة الصلاة، باب الجهر بقراءة صلاة الفجر – [٤١٦] – ومسلم رقم (٤٤٩) في الصلاة، باب الجهر بالقراءة في الصبح، والترمذي رقم (٣٣٢٠) في التفسير، باب ومن سورة الجن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٥٢) (٢٢٧١) قال: حدثنا عفان، (والبخاري) (١/١٩٥) قال: حدثنا مسدد. وفي (٦/١٩٩) قال: حدثنا موسى بن إسماعيل. و(مسلم) (٢/٣٥) قال: حدثنا شيبان بن فروخ. و(الترمذي) (٣٣٢٣) قال: حدثنا عبد بن حميد، قال: حدثني أبو الوليد. و(النسائى) في الكبرى (تحفة الأشواف) (٥٤٥٢) عن أبي داود الحراني، عن أبي الوليد (ح) وعن عمرو بن منصور، وعن محمد ابن محبوب.\nستتهم - عفان، ومسدد، وموسى، وشبيان، وأبو الوليد، ومحمد بن محبوب - عن أبي عوانة، عن أبي بشر، عن سعيد بن جبير، فذكره.\nوالرواية الثانية: أخرجها أحمد (١/٢٧٠) (٢٤٣١) قال: حدثنا مؤمل. و(الترمذي) (٣٣٢٣) قال: حدثنا عبد بن حميد، قال: حدثني أبو الوليد. و(النسائي) في الكبرى (تحفة الأشراف) (٥٤٥٢) عن أبي داود الحراني، عن أبي الوليد، وعن عمرو بن منصور عن محمد بن محبوب.\nثلاثتهم -مؤمل، وأبو الوليد، ومحمد بن محبوب - عن أبي عوانة، قال: حدثنا أبو بشر، عن سعيد ابن جبير، فذكره.\nوالرواية الثالثة: أخرجها أحمد (١/٢٧٤) (٢٤٨٢) قال: حدثنا أبو أحمد، قال: حدثنا إسرائيل، عن أبي إسحاق. وفي (١/٣٢٣) (٢٩٧٩) قال: حدثنا وكيع، عن إسرائيل، عن سماك. و(الترمذي) (٣٣٢٤) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن يوسف، قال: حدثنا إسرائيل، قال: حدثنا أبو إسحاق. و(النسائي) في الكبرى (تحفة الأشراف) (٥٥٨٨) عن أبي داود الحراني، عن عبيد الله ابن موسى، عن إسرائيل، عن أبي إسحاق.\nكلاهما - أبو إسحاق، وسماك-عن سعيد بن جبير، فذكره.","vol":"2","page":414},{"text":"٨٦٢ - (ت) ابن عباس - ﵁ -: قال: كان الجنُّ يصعَدُونَ إلى السماء يستمِعونَ الوحْيَ، فإِذا سَمِعُوا الكلمةَ، زَادُوا عليها تسْعًا، فأمَّا الكلمةُ فتكونُ حقًّا، وأمَّا ما زادُوا فيكُونُ باطِلًا، فلما بُعِثَ رسول الله - ﷺ - مُنِعُوا مقَاعِدَهُم، فذكروا ذلك لإبليس، ولم تكن النجومُ يُرمى بها قبل ذلك، فقال لهم إبليس: ما هذا إلا من أمرٍ قد حدث في الأرض، فبعث جنوده، فوجدوا رسول الله - ﷺ - قائمًا يُصلى بين جبلين - أُراه قال: بمكة - فأخبروه، فقال: هذا الحدثُ الذي حدثَ في الأرض.أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٢١) في التفسير، باب ومن سورة الجن، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٢٤) حدثنا محمد بن يحيى حدثنا محمد بن يوسف حدثنا إسرائيل حدثنا أبو إسحاق عن سعيد بن جبير عن ابن عباس فذكره.","vol":"2","page":416},{"text":"<span data-type=\"title\" id=toc-234>سورة المزمل</span>\n٨٦٣ - (د) ابن عباس - ﵄ -: في قوله تعالى ﴿قُمِ الليل إلَّا قليلًا. نِصْفَهُ ...﴾ الآية [المزمل: ٢] قال: نسختها الآية التي فيها قوله تعالى: ﴿عَلِمَ أنْ لنْ تُحصُوه فتابَ عليكم فَاقّْرَؤوا ما تيسر من القرآن﴾ (١) [المزمل: ٢٠] قال: وناشئة الليل: أوله، يقول: هو أجدر أن تحصوا ما فرض الله عليكم من قيام الليل، وذلك: أن الإنسان إذا نام لم يدر متى يستيقظ، وقوله: ﴿وأقْوَمُ قِيْلًا﴾ [المزمل:٦] يقول: هو أجدر أن تفقه في القرآن، قوله ﴿إنَّ لك في النهار سَبْحًا طويلًا﴾ [المزمل:٧] . يقول فراغًا طويلًا.\nوفي رواية قال: لما نزل أول المزَّمّل كانوا يقومونَ نحوًا من قيامهم في شهر رمضان، حتى نزل آخرها، وكان بين أولها وآخرها سَنَةٌ. أخرجه أبو داود (٢) .\n_________\n(١) وهو قول عكرمة ومجاهد والحسن وغير واحد من السلف، ويؤيده حديث مسلم في \" صحيحه \" رقم (٧٤٦) في صلاة المسافرين، باب جامع صلاة الليل، وفيه أن حكيم بن أفلح قال لعائشة: أنبئيني عن قيام رسول الله ﷺ، فقالت: ألست تقرأ ﴿يا أيها المزمل﴾ قلت: بلى، قالت: فإن الله ﷿ افترض قيام الليل في أول هذه السورة، فقام نبي الله ﷺ وأصحابه حولًا، وأمسك الله خاتمتها اثني عشر شهرًا في السماء حتى أنزل الله في آخر السورة التخفيف، فصار قيام الليل تطوعًا بعد فريضة.\n(٢) رقم (١٣٠٤) و(١٣٠٥) في الصلاة، باب نسخ قيام الليل والتيسير فيه، وسند الروايتين حسن. وذكره السيوطي في \" الدر المنثور \" ٦ / ٢٨٦ وزاد نسبته لمحمد بن نصر، وابن مردويه، والبيهقي في \" السنن \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (١٣٠٤) قال: ثنا أحمد بن محمد المروزي بن شبويه، قال: ثني علي بن حسين،عن أبيه، عن يزيد النحوي، عن عكرمة، فذكره.\nوالرواية الثانية: أخرجها أبو داود (١٣٠٥) قال: ثنا أحمد بن محمد - يعني المروزي قال: ثنا وكيع، عن مسعر، عن سماك الحنفي، فذكره.","vol":"2","page":417},{"text":"سورة المدثر\n٨٦٤ - (ت) - أبو سعيد الخدري - ﵁ - قال: قال رسول الله ﷺ: «الصَّعود: عقَبةٌ في النار، يتصعَّدُ فيها الكافر سبعين خريفًا، ثمَّ يهوي فيها سبعين خريفًا، فهو كذلك أبدًا» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يهوي) هوى: إذا نزل إلى أسفل.\n_________\n(١) رقم (٣٣٢٣) في التفسير، باب ومن سورة المدثر، وقال: هذا حديث غريب، إنما نعرفه مرفوعًا من حديث ابن لهيعة، وقد روي شيء من هذا عن عطية عن أبي سعيد. نقول: وفي سنده أيضًا دراج عن أبي الهيثم، وقد ذكرنا غير مرة أنه ضعيف في روايته عن أبي الهيثم، ومع ذلك فقد صححه ابن حبان رقم (٣٦١٠)، والحاكم ٢ / ٥٠٧ ووافقه الذهبي، وقد ذكره السيوطي في \" الدر المنثور \" ٦ / ٢٨٢ وزاد نسبته إلى أحمد وابن المنذر وابن أبي الدنيا وابن جرير وابن أبي حاتم والبيهقي. وقال السيوطي أيضًا: أخرج عبد الرزاق وسعيد بن منصور والفريابي وعبد بن حميد وابن أبي الدنيا وابن المنذر والطبراني وابن مردويه والبيهقي من وجه آخر عن أبي سعيد قال: \" إن صعودًا: صخرة في جهنم إذا وضعوا أيديهم عليها ذابت، فإذا رفعوها عادت، واقتحامها: فك رقبة أو إطعام في يوم ذي مسغبة، وذكره الهيثمي في \" المجمع \" ٧ / ١٣١ وقال: رواه الطبراني في \" الأوسط \" وفيه عطية، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:أخرجه الترمذي (٣٣٢٦) حدثنا عبد بن حميد حدثنا الحسين بن موسى عن ابن لهيعة عن دارج عن أبي الهيثم عن أبي سعيد فذكره.\nقال الترمذي:هذا حديث غريب إنما نعرفه مرفوعا من حديث ابن لهيعة، وقد روي شيء من هذا عن عطية عن أبي سعيد قوله موقوف.","vol":"2","page":418},{"text":"٨٦٥ - (ت) جابر بن عبد الله - ﵄ -: قال: قال ناسٌ من اليهود لأُناسٍ من أصحاب النبي ﷺ: هل يعلمُ نبيُّكم عدد خزنةِ جهنم؟ قالوا: لا ندري حتى نسألَه، فجاء رجلٌ إلى النبيِّ ﷺ فقال: يا مُحَمَّدُ، غُلِبَ أصحابُكَ اليومَ، قال: «وبم غُلِبُوا؟» قال: سألهم يهودُ: هل يعلم نبيُّكم عَدَدَ خَزَنة جهنم؟ قال: «فما قالوا؟» قال: قالوا: لا ندري حتى ⦗٤١٩⦘ نسألَ نبيَّنا، قال: أَفغُلبَ قومٌ سُئِلوا عما لا يعلمون، فقالوا: لا نعلمُ حتى نسأَل نبينا؟ لكنهم قد سألوا نبيَّهم، فقالوا: أَرِنا الله جهْرة، علي بأعداءِ الله، إني سائلُهم عن تُربةِ الجنة - وهي الدَّرْمَكُ -؟ قال: فلما جاءوا، قالوا: يا أبا القاسم، كم عددُ خزنةِ جهنم؟ قال: هكذا وهكذا - في مرة عشرةٌ وفي مرٍة تسعةٌ - قالوا: نعم، قال لهم النبي ﷺ: «ما تُرْبةُ الجنةِ؟» قال: فسكتوا هُنَيْهَة (١)، ثم قالوا: أخبرنا يا أبا القاسم، فقال النبي ﷺ: «الخبْزُ من الدَّرْمكِ» . أخرجه الترمذي (٢) .\n_________\n(١) قوله \" هنيهة \" تصغير هنة، ثم زيد فيها هاء، وقال النووي في شرح الحديث من كتاب الصلاة: \" هنية \" بضم الهاء وفتح النون وتشديد الياء بغير همزة، وهي تصغير هنة، أصلها: هنوة، فلما صغرت صارت: هنيوة، فاجتمعت واو وياء، وسبقت إحداهما بالسكون، فوجب قلب الواو ياء، فاجتمعت ياءان، فأدغمت إحداهما في الأخرى، فصارت: هنية، ومن همزها فقد أخطأ. ورواه بعضهم: هنيهة، وهو صحيح أيضًا.\n(٢) رقم (٣٣٢٤) في التفسير، باب ومن سورة المدثر، وقال: هذا حديث غريب، إنما نعرفه من هذا الوجه من حديث مجالد. نقول: ومجالد ليس بالقوي، وقد تغير في آخر عمره، لكن يشهد لبعضه ما أخرجه السيوطي في \" الدر المنثور \" ٦ / ٢٨٣، ٢٨٤ من رواية ابن أبي حاتم وابن مردويه والبيهقي عن البزار، أن رهطًا من اليهود سألوا رجلًا من أصحاب النبي ﷺ عن خزنة جهنم، فقال: الله ورسوله أعلم، فجاء فأخبر ﷺ فنزل عليه ساعتئذ ﴿عليها تسعة عشر﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٣٦١) قال: ثنا علي. و«الترمذي» (٣٣٢٧) قال: ثنا ابن أي عمر. كلاهما -علي، وابن أبي عمر - قالا: ثنا سفيان، عن مجالد، عن الشعبي، فذكره.\nوقال الترمذي: هذا حديث غريب، إنما نعرفه من هذا الوجه من حديث مجالد.","vol":"2","page":418},{"text":"٨٦٦ - (ت) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال في هذه الآية: ﴿هو أَهلُ التَّقْوى وأهلُ المغفرة﴾ [المدثر: ٥٦] قال: قال الله ﵎: «أنا أَهلٌ أَنْ أُتَّقى، فمن اتَّقاني فلم يجعلْ معي إلهًا، ⦗٤٢٠⦘ فأنا أهلٌ أن أغفِرَ له» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٢٥) في التفسير، باب ومن سورة المدثر، وأخرجه ابن ماجة رقم (٤٢٩٩) في الزهد، باب ما يرجى من رحمة الله يوم القيامة، والدارمي في سننه ٢ / ٣٠٢ و٣٠٣ في الرقاق، باب في تقوى الله، وأحمد في مسنده ٣ / ٢٤٢ و٢٤٣ كلهم من حديث سهيل بن عبد الله القطعي، وقال الترمذي: حديث غريب، وسهيل ليس بالقوي في الحديث، وقد تفرد سهيل بهذا الحديث عن ثابت، وذكره ابن كثير في تفسيره ٩ / ٥٥ وزاد نسبته لابن أبي حاتم عن أبيه عن هدبة بن خالد عن سهيل به، وقال: هكذا رواه أبو يعلى والبزار والبغوي وغيرهم من حديث سهيل القطعي به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٣٢٨) حدثنا الحسن بن الصباح البزاز حدثنا زيد بن حباب أخبرنا سهيل بن عبد الله القطعي وهو أخو حزم بن أبي حزم القطيعي عن ثابت عن أنس بن مالك فذكره.\nقال أبو عيسى: هذا حديث غريب وسهيل ليس بالقوى في الحديث وقد تفرد بهذا الحديث عن ثابت.","vol":"2","page":419},{"text":"<span data-type=\"title\" id=toc-235>سورة القيامة</span>\n٨٦٧ - (خ م ت س) ابن عباس - ﵄ -: في قوله ﷿: ﴿لا تُحرِّك به لسانَك لتَعْجَلَ به﴾ [القيامة: ١٦] قال: كان النبيُّ ﷺ يُعالِجُ (١) من التنزيل شِدَّة، وكان مما يُحرِّكُ به شفتيه - فقال ابن ⦗٤٢١⦘ عباسٍ: أنا أُحَرِّكُهُما كما كان رسول الله ﷺ يحرِّكُهما، وقال سعيد بن جُبير: وأنا أَحركهما كما كان ابن عباس يحركهما. فحرَّكَ شَفَتَيْهِ، فأنزل الله تعالى: ﴿لا تُحرِّك به لسانَكَ لِتَعْجَلَ به. إِنَّ علينا جَمْعَهُ وقرآنه﴾ [القيامة: ١٦، ١٧] قال: جمعه لك في صدرك، ثم تقرؤه: ﴿فإذا قرأناه فاتبِعْ قرآنه﴾ [القيامة: ١٨] قال: فاستَمِعْ وأَنصتْ، ثم علينا أن تقرأَه، قال: فكان رسولُ الله ﷺ إذا أتاهُ جبريلُ ﵇، بعد ذلك اسْتَمَعَ، فإذا انطلقَ جبريل قرأَه النبيُّ ﷺ كما أقرأه.\nوفي رواية: كما وعده الله ﷿. أخرجه البخاري ومسلم.\nوفي رواية الترمذي قال: كان رسولُ الله ﷺ إذا أُنزِلَ عليه القرآنُ يحرِّكُ به لسانَهُ، يُرِيدُ أن يَحفْظَهُ، فأنزل الله ﵎: ﴿لا تُحرِّك به لسانَك لتَعْجَلَ به﴾ قال: فكان يُحَرِّك به شَفَتيه، وحَرَّك سفْيَانُ شَفَتَيْهِ.\nوفي رواية النسائي: نحوٌ من رواية البخاري ومسلم، إلاَّ أَنه لم يذكر حكاية ابن عباسٍ تحريكَ النبيِّ ﷺ شفَتَيْهِ، ولا حكايةَ سعيدٍ (٢) .\n_________\n(١) قال الحافظ في \" الفتح \" ١ / ٢٨: المعالجة: محاولة الشيء بمشقة، وقوله: \" مما يحرك به شفتيه \" أي: كان العلاج ناشئًا من تحريك الشفتين، أي: مبدأ العلاج منه، أو \" ما \" موصولة، وأطلقت على من يعقل مجازًا، هكذا قرره الكرماني، وفيه نظر؛ لأن الشدة حاصلة قبل التحريك، والصواب ما قاله ثابت السرقسطي: أن المراد كان كثيرًا ما يفعل ذلك، قال: وورودهما في هذا كثير، ومنه حديث الرؤيا \" كان مما يقول لأصحابه: من رأى منكم رؤيا ... \"، ومنه قول الشاعر:\nوإنا لمما نضرب الكبش ضربة ... على وجهه تلقي اللسان من الفم\nقلت: ويؤيده أن رواية المصنف في التفسير من طريق جرير عن موسى بن أبي عائشة ولفظها \" كان رسول الله ﷺ إذا نزل جبريل بالوحي، فكان مما يحرك به لسانه وشفتيه \". فأتى بهذا اللفظ مجردًا عن تقدم العلاج الذي قدره الكرماني، فظهر ما قال ثابت.\nووجه ما قال غيره: أن \" من \" إذا وقع بعدها \" ما \" كانت بمعنى ربما، وهي تطلق على القليل والكثير، وفي كلام سيبويه مواضع من هذا، منها قوله: اعلم أنهم مما يحذفون كذا. والله أعلم. ومنه حديث البراء: \" كنا إذا صلينا خلف النبي ﷺ مما نحب أن نكون عن يمينه ... \" الحديث.\n(٢) البخاري ٨ / ٥٢٣ و٥٢٤ في تفسير سورة القيامة، باب ﴿إن علينا جمعه وقرآنه﴾، وباب ﴿فإذا قرأناه فاتبع قرآنه﴾، و١ / ٢٨ في بدء الوحي إلى رسول الله ﷺ، وفي فضائل القرآن، باب الترتيل في القراءة، وفي التوحيد، باب قول الله تعالى ﴿لا تحرك به لسانك لتعجل به﴾، ومسلم رقم (٤٤٨) في الصلاة، باب الاستماع للقراءة، والترمذي رقم (٣٣٢٦) في التفسير، باب ومن سورة القيامة، والنسائي ٢ / ١٤٩ و١٥٠ في الصلاة، باب جامع ما جاء في القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه الحميدي (٥٢٧) قال: حدثنا سفيان. و«أحمد» (١/٢٢٠) (١٩١٠) قال: حدثنا سفيان. وفي (١/٣٤٣) (٣١٩١) قال: حدثنا عبد الرحمن، عن أبي عوانة. و«البخاري» (١/٤) وفي «خلق أفعال العباد» صفحة (٤٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. وفي (٦/٢٠٢) وفي خلق أفعال العباد صفحة (٤٦) قال: حدثنا الحميدي، قال: حدثنا سفيان..وفي (٦/٢٠٢) وفي خلق أفعال العباد صفحة (٤٥) قال: حدثنا عبيد الله بن موسى، عن إسرائيل. وفي (٦/٢٠٣، ٢٤٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. وفي (٩/١٨٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وفي خلق أفعال العباد صفحة (٥٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة، وجرير. و«مسلم» (٢/٣٤) قال: حدثنا قتيبة بن سعيد، وأبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، كلهم عن جرير بن عبد الحميد. وفي (٢/٣٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. و«الترمذي» (٣٣٢٩) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة. و«النسائي» ٢/١٤٩. وفي السنن الكبرى. (٩١٧) قال: أخبرنا قتيبة بن سعيد قال: حدثنا أبو عوانة وفي فضائل القرآن (٣) قال: أخبرنا هناد بن السري، عن عبيدة خمستهم - سفيان، وأ بو عوانة، وإسرائيل، وجرير وعبيدة ابن حميد - عن موسى بن أبي عائشة.\n٢-وأخرجه النسائى في الكبرى (تحفة الأشراف) (٥٥٨٥) عن أحمد بن عبدة الضبي، عن سفيان بن عيينة، عن عمرو بن دينار.\n٣- وأخرجه النسائي في الكبرى «تحفة الأشراف» (٥٥٩١) عن أحمد بن سليمان، عن عبيد الله بن موسى، عن إسرائيل، عن أبي إسحاق.\nثلاثتهم - موسى، وعمرو، وأبو إسحاق - عن سعيد بن جبير،\n* وأخرجه الحميدي (٥٢٨) قال: حدثنا سفيان، قال عمرو: عن سعيد بن جبير، ولم يذكر فيه - عن ابن عباس - قال: كان النبي.....فذكره.","vol":"2","page":420},{"text":"<span data-type=\"title\" id=toc-236>سورة المرسلات</span>\n٨٦٨ - (خ) ابن عباس - ﵄ -: قال: ﴿إِنها تَرْمِي بشَرَرٍ كالْقَصرِ (١)﴾ [المرسلات: ٣٢] كُنَّا نرفعُ الخشَبَة للشتاء ثلاثَةَ أذْرُعٍ أو أَقَلَّ، ونُسَمِّيهِ: الْقَصْر ﴿كأنه جِمالاتٌ صُفْرٌ﴾ [المرسلات: ٣٢] حبالُ السُّفن تُجْمَعُ، حتَّى تكُونَ كأوْسَاطِ الرجالِ. أخرجه البخاري (٢) .\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٥٢٨: بسكون الصاد وبفتحها، وهو على الثاني جمع قصرة، أي: كأعناق الإبل، ويؤيده قراءة ابن عباس كالقصر بفتحتين، وقيل: هو أصول الشجر، وقيل: أعناق النخيل، وقال ابن قتيبة: القصر: البيت، ومن فتح أراد: أصول النخل المقطوعة، شبهها بقصر الناس، أي: أعناقهم، فكأن ابن عباس فسر قراءته بالفتح بما ذكر، وأخرج أبو عبيدة من طريق هارون الأعرج عن حسين المعلم عن أبي بشر عن سعيد بن جبير عن ابن عباس بشرر كالقصر بفتحتين، قال هارون: وأنبأنا أبو عمرو أن سعيد وابن عباس قرأ كذلك، وأسنده أبو عبيد عن ابن مسعود بفتحتين. وأخرج ابن مردويه من طريق قيس بن الربيع عن عبد الرحمن بن عابس \" سمعت ابن عباس: كانت العرب تقول في الجاهلية: اقصروا لنا الحطب، فيقطع على قدر الذراع والذراعين \"، وقد أخرج الطبراني في \" الأوسط \" من حديث ابن مسعود في قوله تعالى ﴿إنها ترمي بشرر كالقصر﴾ قال: ليست كالشجر والجبال، ولكنها مثل المدائن والحصون.\n(٢) في تفسير سورة المرسلات، باب ومن قوله ﴿ترمي بشرر كالقصر﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٩٣٣) قال: حدثنا عمرو بن علي، قال حدثنا يحيى قال: أخبرنا سفيان قال حدثنا عبد الرحمن بن عابس فذكره.","vol":"2","page":422},{"text":"<span data-type=\"title\" id=toc-237>سورة عم يتساءلون</span>\n٨٦٩ - (خ) عكرمة - ﵀-: في قوله تعالى: ﴿وكأسًا دِهاقًا﴾ [النبأ: ٣٤] قال: مَلأَى متتابعة (١) قال: وقال ابن عباس: سمعتُ أبِي في ⦗٤٢٣⦘ الجاهلية يقول: اسْقِنا كأسًا دِهاقًا (٢) . أخرجه البخاري (٣) .\n_________\n(١) كذا جمع بينهما، وهما قولان لأهل اللغة، تقول: أدهقت الكأس: إذا ملأتها، وأدهقت له: إذا تابعت له السقي، وقيل: أصل الدهق، الضغط: والمعنى: أنه ملأ اليد بالكأس حتى لم يبق فيها متسع لغيرها.\n(٢) قال الحافظ في \" الفتح \" في رواية الإسماعيلي من وجه آخر عن حصين عن عكرمة عن ابن عباس: سمعت أبي يقول لغلامه: أدهق لنا، أي: املأ لنا أو تابع لنا. وهو بمعنى ما ساقه البخاري.\n(٣) ٧ / ١١٥ في فضائل أصحاب النبي ﷺ، باب أيام الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٨٣٩، ٣٨٤٠) قال: ثني إسحاق بن إبراهيم قال: قلت لأبي إسامة، حدثكم يحيى بن المهلب، ثنا حصين عن عكرمة، فذكره.","vol":"2","page":422},{"text":"<span data-type=\"title\" id=toc-238>سورة عبس</span>\n٨٧٠ - (ط ت) عروة بن الزبير بن العوام - ﵃ -: أنَّ عائشة -﵂ - قالت: أُنزلتْ ﴿عَبَسَ وتَولَّى﴾ [عَبَسَ: ١] في ابن أُم مكتومٍ الأعمَى، أَتى رسولَ الله ﷺ، فجعل يقول: يا رسول الله، أرْشدِْني - وعند رسولِ الله ﷺ من عُظماءِ المشركين - فجعل رسولُ الله ﷺ يُعرِضُ عنه ويُقْبِلُ على الآخرينَ، ويقول: «أتَرى بما أقولُ بأسًا؟» فيقول: لا، ففي هذا أُنزلَ. أخرجه الموطأ والترمذي عن عروة، ولم يذكرا عائشة. وأخرجه الترمذي أيضًا عن عائشة (١) .\n_________\n(١) الموطأ ١ / ٢٠٣ في القرآن، باب ما جاء في القرآن مرسلًا، ورجاله ثقات. ووصله الترمذي عن عائشة ﵂ رقم (٣٣٢٨) في التفسير، باب ومن سورة عبس، وقال: حديث حسن غريب، وصححه ابن حبان رقم (١٧٦٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٢/٢١) عن هشام بن عروة عن أبيه فذكره. وأخرجه الترمذي (٣٣٣١) حدثنا سعيد بن يحيى بن سعيد الأموي حدثني أبي قال: هذا ماعرضنا على هشام بن عروة عن أبيه عن عائشة فذكره.","vol":"2","page":423},{"text":"٨٧١ - (خ) أنس بن مالك -﵁ -: أن عُمرَ قرأ: ﴿وفاكهةً وأَبًّا﴾ [عبس: ٣١] قال: فما الأبُّ؟ ثم قال: ما كُلِّفْنا بهذا، أو قال: ما أُمِرْنَا بهذا. أخرجه البخاري (١) . ⦗٤٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبًّا) الأب: المرعى، وقيل: هو للدواب كالفاكهة للإنسان.\n_________\n(١) لم يذكره البخاري بهذا السياق، وإنما هو من زيادات الحميدي، ولفظ البخاري ١٣ / ٢٢٩ في – [٤٢٣] – الاعتصام، باب ما يكره من كثرة السؤال عن أنس: كنا عند عمر فقال: نهينا عن التكلف، قال الحافظ: هكذا أورده مختصرًا. وذكر الحميدي: أنه جاء في رواية أخرى عن ثابت عن أنس، أن عمر قرأ ﴿وفاكهة وأبًا﴾ فقال: ما الأب؟ ثم قال: ما كلفنا أو قال ما أُمرنا بهذا.\nقلت (القائل ابن حجر): هو عند الإسماعيلي من رواية هشام عن ثابت، وأخرجه من طريق يونس بن عبيد عن ثابت بلفظ: أن رجلًا سأل عمر بن الخطاب عن قوله ﴿وفاكهة وأبًا﴾ ما الأب؟ فقال عمر: نهينا عن التعمق والتكلف. وهذا أولى أن يكمل به الحديث الذي أخرجه البخاري، وأولى منه، ما أخرجه أبو نعيم في \" المستخرج \" من طريق أبي مسلم الكجي عن سليمان بن حرب شيخ البخاري فيه، ولفظه: عن أنس: كنا عند عمر وعليه قميص في ظهره أربع رقاع، فقرأ: ﴿وفاكهة وأبًّا﴾ فقال: هذه الفاكهة قد عرفناها، فما الأب؟ ثم قال: مه نهينا عن التكلف، وأخرج الحاكم في مستدركه ٢ / ٥١٤ عن ابن شهاب عن أنس ﵁ أخبره: أنه سمع عمر بن الخطاب ﵁ يقول: ﴿فأنبتنا فيها حبًا. وعنبًا وقضبًا. وزيتونًا ونخلًا. وحدائق غلبًا. وفاكهة وأبًّا﴾ قال: فكل هذا قد عرفناه، فما الأب؟ ثم نفض عصا كانت في يده، فقال: هذا لعمر الله التكلف، اتبعوا ما تبين لكم من هذا الكتاب، وقال الحاكم: حديث صحيح على شرط الشيخين ولم يخرجاه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري مختصرا (٧٢٩٣) قال: ثنا سليمان بن حرب، ثا حماد بن زيد فذكره. وقال الحافظ في «الفتح» وذكر الحميدي أنه جاء في رواية أخرى فذكره.","vol":"2","page":423},{"text":"<span data-type=\"title\" id=toc-239>سورة إذا الشمس كورت</span>\n٨٧٢ - (د) ابن مسعود - ﵁ -: قال: قال رسولُ الله ﷺ: «الْوَائِدَةُ والمَوْؤُدة في النار» . أخرجه أبو داود (١) . ⦗٤٢٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الموؤدة) البنت الصغيرة، كانوا في الجاهلية إذا ولد لهم بنت دفنوها في التراب وهي حية لتموت، فحرم الإسلام ذلك.\n_________\n(١) رقم (٤٧١٧) في السنة، باب في ذراري المشركين، وفي سنده أبو إسحاق السبيعي قد خلط بأخره، لكن له طريقان آخران عند الطبراني في \" الكبير \" ويحيى بن صاعد، يتقوى بهما، وشاهد عند أحمد ٣ / ٤٧٨ من حديث سلمة بن يزيد الجعفي، وإسناده صحيح، وفي قوله \" الموؤودة \" إشكال أجاب عنه العلماء بعدة أجوبة. انظر \" مرقاة المفاتيح \" ١ / ١٥٢ لملا علي القاري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو ادود (٤٧١٧) حدثنا إبراهيم بن موسى (الرازي) ثنا ابن أبي زائدة قال حدثني عن عامر قال: قال رسول الله ﷺ فذكره.","vol":"2","page":424},{"text":"<span data-type=\"title\" id=toc-240>سورة المطففين</span>\n٨٧٣ - (ت) أبو هريرة -﵁ -: أن رسولَ اللهِ ﷺ قال: «إِنَّ الْعَبْدَ إِذا أخْطَأَ خطيئَة، نُكِتَتْ في قلبه نُكْتَةٌ، فإِذا هو نَزَعَ واسْتَغْفَرَ وتابَ، صُقِلَ قلبُه، وإنْ عادَ، زِيدَ فيها، حتى تَعْلُوَ قَلْبَهُ، وهو الرَّانُ الذي ذكره الله ﴿كلا بل رانَ على قُلُوبِهمْ ما كانوا يكْسِبُونَ﴾ [المطففين: ١٤]» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نكت) النكت: الأثر في الشيء.\n(الران) ران على قلبه، أي: غطى، وقيل غلب.\n_________\n(١) رقم (٣٣٣١) في التفسير، باب ومن سورة ويل للمطففين، وأخرجه ابن ماجة رقم (٤٢٤٤) في الزهد، باب ذكر الذنوب، وأحمد في مسنده ٢ / ٢٩٧، وإسناده حسن، وقال الترمذي: حديث حسن صحيح، وصححه ابن حبان رقم (١٧٧١)، وأخرجه الحاكم في مستدركه ٢ / ٥١٧ وقال: حديث صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي، وذكره السيوطي في \" الدر المنثور \" ٦ / ٣٢٥ وزاد نسبته لابن جرير وعبد بن حميد وابن المنذر وابن مردويه والبيهقي في \" شعب الإيمان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٢/٢٩٧) قال:حدثنا صفوان بن عيسى. و«ابن ماجة» (٤٢٤٤) قال: حدثنا هشام بن عمار. قال: حدثنا حاتم بن إسماعيل، والوليد بن مسلم، و«الترمذي» (٣٣٣٤) قال: حدثنا قتيبة. قال: حدثنا الليث. و«النسائى» في عمل اليوم والليلة (٤١٨) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث أربعتهم-صفوان بن عيسى، وحاتم بن إسماعيل، والوليد بن مسلم، والليث - عن محمد بن عجلان، عن القعقاع بن حكيم، عن أبي صالح فذكره. وقال الترمذي:هذا حديث حسن صحيح.","vol":"2","page":425},{"text":"<span data-type=\"title\" id=toc-241>سورة إذا السماء انشقت</span>\n٨٧٤ - (خ) - ابن عباس - ﵁ - في قوله تعالى: ﴿لتَرْكَبُنَّ طَبَقًا عن طَبَقٍ (١)﴾ [الانشقاق: ١٩] قال: حالًا بعد حَالٍ، قال هذا نبيُّكُمْ ﷺ. أخرجه البخاري (٢) .\n_________\n(١) هذا التفسير من ابن عباس على قراءة فتح الباء من قوله ﴿لتركبن﴾ وبها قرأ ابن كثير وحمزة والكسائي.\nوقد أخرج الطبري ٣٠ / ٧٨ الحديث المذكور عن يعقوب بن إبراهيم، عن هشيم بلفظ: \" أن ابن عباس كان يقرأ: ﴿لتركبن طبقًا عن طبق﴾ يعني نبيكم حالًا بعد حال \" قال الحافظ: وأخرجه أبو عبيد في كتاب \" القراءات \" عن هشيم وزاد: - يعني بفتح الباء -.\nقال الطبري: قرأها ابن مسعود وابن عباس وعامة قراء مكة والكوفة بالفتح، والباقون بالضم، على أنه خطاب للأمة، ورجحها أبو عبيد لسياق ما قبلها وما بعدها، ثم أخرج عن الحسن وعكرمة وسعيد بن جبير وغيرهم قالوا: ﴿طبقًا عن طبق﴾ يعني: حالًا بعد حال.\nومن طريق الحسن أيضًا وأبي العالية ومسروق قالوا: السموات.\nوأخرج الطبري أيضًا، والحاكم من حديث ابن مسعود إلى قوله: ﴿لتركبن طبقًا عن طبق﴾ قال: السماء.\nوفي لفظ الطبري عن ابن مسعود قال: \" السماء تصير مرة كالدهان، ومرة تنشق \". وفي لفظ: \" تنشق ثم تحمر ثم تنفطر \" ورجح الطبري الأول.\nوأصل الطبق: الشدة، والمراد بها هاهنا: ما يقع من الشدائد يوم القيامة. والطبق: ما طابق غيره، يقال: ما هذا بطبق كذا. أي: لا يطابقه، ومعنى قوله: \" حالًا بعد حال \" أي: حال مطابقة للتي قبلها في الشدة، وهو جمع طبقة، وهي المرتبة، أي: هي طبقات بعضها أشد من بعض.\n(٢) ٨ / ٥٣٦ في تفسير سورة إذا السماء انشقت، باب ﴿لتركبن طبقًا عن طبق﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٩٤٠) حدثنا سعيد بن عبد النضر أخبرنا هشيم أخبرنا أبو بشر جعفر بن إياس عن مجاهد فذكره.","vol":"2","page":426},{"text":"<span data-type=\"title\" id=toc-242>سورة البروج</span>\n٨٧٥ - (ت) أبو هريرة - ﵁ -: قال: قال رسولُ الله ﷺ: ⦗٤٢٧⦘ «اليومُ الموعودُ: يومُ القيامة، واليومُ المشهودُ، يومُ عرفة، والشاهدُ: يومُ الجمعة» قال: «وما طلعتِ الشمسُ ولا غَرَبت على يومٍ أفْضَلَ منه، فيه ساعةٌ لا يُوافقُها عبْدٌ مؤمِنٌ يدعو الله بخير إلا استجابَ الله له، ولا يستعيذُ من شَرّ إلا أَعاذَه الله منه» . أخرجه الترمذي (١) .\n_________\n(١) في التفسير، باب ومن سورة البروج، وقال: هذا حديث لا نعرفه إلا من حديث موسى بن عبيدة، وموسى بن عبيدة يضعف في الحديث، ضعفه يحيى بن سعيد وغيره من قبل حفظه، وقد روى شعبة وسفيان الثوري وغير واحد من الأئمة عن موسى بن عبيدة. نقول: لكن ثبت في \" صحيح مسلم \" رقم (٨٥٤) في الجمعة، باب فضل يوم الجمعة من حديث أبي هريرة مرفوعًا \" خير يوم طلعت عليه الشمس يوم الجمعة \"، وثبت في الصحيحين عن أبي هريرة: \" إن في الجمعة لساعة لا يوافقها عبد مسلم يسأل الله فيها خيرًا إلا أعطاه إياه \" فيتقوى بهما بعض حديث الباب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف مرفوعا: أخرجه الترمذي (٣٣٣٩) قال: ثنا عبد بن حميد، ثماروح بن عبادة وعبيد الله بن موسى عن موسى بن عبيدة، عن أيوب بن خالد، عن عبد الله بن رافع، فذكره. وقال: ثنا علي بن حجر. ثنا قران بن تمام الأسدي، عن موسى بن عبيدة بهذا الإسناد نحوه. وموسى بن عبيدة الربذي يكني أبا عبد العزيز، وقد تكلم فيه يحيى وغيره من قبل حفظه.\nوقد روى شعبة والثوري وغير واحد من الأئمة عنه وقال الترمذي: هذا حديث حسن غريب، إلا نعرفه إلا من حديث موسى بن عبيدة، وموسى بن عبيدة، يضعف في الحديث ضعفه يحيى بن سعيد، وغيره ولكن تابعه عمار مولى بني هاشم، عن أبي هريرة:\nأخرجه أحمد ٢/٢٩٨ قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. قال: سمعت علي بن زيد ويونس بن عبيد يحدثان، عن عمار مولى بني هاشم، عن أبي هريرة. أما علي فرفعه. أن النبي ﷺ وأما يونس فلم يعد أبا هريرة، أنه قال في هذه الآية، فذكره.\nوأخرجه أحمد ٢/٢٩٨ قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن يونس. قال: سمعت عمارا مولى بني هاشم يحدث، أنه قال قي هذه الآية: ﴿وشاهد ومشهود﴾ . قال: الشاهد يوم الجمعة. والمشهود يوم عرفة، والموعود يوم القيامة.","vol":"2","page":426},{"text":"<span data-type=\"title\" id=toc-243>سورة سبح اسم ربك الأعلى</span>\n٨٧٦ - () (أبو ذَرّ الغفاري - ﵁ -): قال: دخلتُ على رسولِ الله ﷺ في المسجد، فقال رسول الله ﷺ: «إنَّ للمسجد تحية» قلتُ: وما تَحِيَّتُه، يا رسول الله؟ قال: «ركْعَتانِ تَرْكَعُهُما» قلتُ: يا رسولَ الله، هل أنْزَلَ الله عَليْكَ شَيئًا مِمَّا كان في صُحفِ إبراهيم وموسى؟ قال: يا أبا ذَرّ، اقرأ ﴿قَدْ أَفلح من تَزَكَّى. وذَكرَ اسْمَ رَبِّهِ فَصَلى. بَلْ تُؤثِرونَ الحياة الدنيا. والآخرةُ خيرٌ وأبْقى. إنَّ هذا لفي الصُّحفِ الأولى. صُحُفِ إبراهيم وموسى﴾ [سبح اسم ربك الأعلى: ١٤ - ١٩] قلتُ: يا رسول الله، فما كانَتْ صحفُ ⦗٤٢٨⦘ مُوسى؟ قال: «كانت عِبرًا كلُّهَا: عَجِبْتُ لمن أَيْقَنَ بالموتِ، ثم يفرحُ، عجبتُ لمن أيقن بالنَّارِ ثم يضحك، عجبتُ لمن رأَى الدنيا وتَقَلُّبَها بأهلها ثم يطمئن، عجبت لِمَنْ أيْقَنَ بالقَدَرِ ثم يَنصبُ، عجبتُ لمن أيْقَنَ بالحساب، ثم لا يعمل» . أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِبرًا) العبر: جمع عبرة، وهي الموعظة ونحوها.\n(ينصب) النصب: التعب.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره السيوطي في \" الدر \" ٦ / ٣٤١ بأطول من هذا، ونسبه إلى عبد بن حميد وابن مردويه وابن عساكر.","vol":"2","page":427},{"text":"<span data-type=\"title\" id=toc-244>سورة الفجر</span>\n٨٧٧ - (ت) عمران بن حصين - ﵁ -: أن رسولَ اللهِ ﷺ سُئلَ عن الشَّفْعِ والوَتْرِ؟ قال: هي الصلاة، بعضُها شفع، وبعضها وَتْرٌ. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شفع) الشفع: الزوج. ⦗٤٢٩⦘\n(وتر) الوتر: الفرد، تكسر واوه وتفتح.\n_________\n(١) رقم (٣٣٣٩) في التفسير، باب ومن سورة الفجر، وأخرجه أحمد في مسنده ٤ / ٤٣٧ و٤٣٨ و٤٤٢، والحاكم في مستدركه ٢ / ٥٢٢ وقال: صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي، وذكره السيوطي في \" الدر المنثور \" ٦ / ٣٤٦ وزاد نسبته لعبد بن حميد وعبد الرزاق وابن مردويه وابن جرير وابن أبي حاتم، نقول: في سنده عمران بن عصام، لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد ٤/٤٣٧ قال: حدثنا أبو داود. وفي ٤/٤٣٨ قال: حدثنا بهز. وفي ٢/٤٤٢ قال: حدثنا يزيد وعفان وعبد الصمد. و«الترمذي» ٣٣٤٢ قال: حدثنا أبو حفص عمرو بن علي، قال: حدثنا عبد الرحمن بن مهدي وأبو داود.\nستتهم- أبو داود، وبهز، ويزيد بن هارون، وعفان، وعبد الصمد، وابن مهدي - عن همام، عن قتادة، عن عمران بن عصام، عن رجل من أهل البصرة، فذكره.\nوقال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث قتادة. وقد رواه خالد بن قيس الحراني، عن قتادة أيضا.","vol":"2","page":428},{"text":"<span data-type=\"title\" id=toc-245>سورة الشمس</span>\n٨٧٨ - (خ م ت) عبد الله بن زمعة (١) - ﵁ -: أنه سمع النبيَّ ﷺ يخطُب - وذكَرَ النَّاقَةَ والذي عَقَرَهَا - فقال رسولُ الله ﷺ ﴿إِذِ انْبعثَ أشقاها﴾ [الشمس: ١٢] انبعثَ لها رجلٌ عزيزٌ عَارِمٌ مَنيعٌ في رهطهِ، مثل أبي زَمعة، وذكر النِّساء - وفي رواية: ثم ذكر النساءَ - فوعظ فيهن. فقال: يَعْمِدُ أحدُكم فَيَجْلِدُ امرأتَهُ جَلدَ العبدِ، فلعلَّهُ يُضَاجِعُها من آخر يومه، ثم وعظهم في ضحِكِهم من الضَّرْطةِ، قال: لِمَ يضحكْ أَحدكم مما يفعل؟. أخرجه البخاري، ومسلم، والترمذي، هكذا. وفرقه البخاري أيضًا في مواضع من كتابه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عقرها) العقر: الجرح، وعقر ناقته: ضرب قوائمها بالسيف فقطعها. ⦗٤٣٠⦘\n(انبعث) مضى لشأنه، وثار ذاهبًا لقضاء حاجته وأربه.\nعارم: العارم: الشديد الممتنع.\n_________\n(١) هو عبد الله بن زمعة بن الأسود بن المطلب بن أسد بن عبد العزى، صحابي مشهور، وأمه قريبة: أخت أم سلمة أم المؤمنين.\n(٢) البخاري ٨ / ٥٤٢ في تفسير سورة الشمس، وفي الأنبياء، باب قول الله تعالى ﴿وإلى ثمود أخاهم صالحًا﴾، وفي النكاح، باب ما يكره من ضرب النساء، وفي الأدب، باب قول الله تعالى ﴿يا أيها الذين آمنوا لا يسخر قوم من قوم﴾، ومسلم رقم (٢٨٥٥) في الجنة وصفة نعيمها، والترمذي رقم (٣٣٤٠) في التفسير، باب ومن سورة الشمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٦٩) قال: حدثنا سفيان. و«أحمد» (٤/١٧) قال: حدثنا وكيع. وفي (٤/١٧) قال: حدثنا أبو معاوية. وفيه (٤/١٧) قال: حدثنا ابن نمير. وفيه (٤/١٧) قال: حدثنا سفيان بن عيينة. و«الدارمي» (٢٢٢٦) قال: أخبرنا جعفر بن عون. و«البخارى (٤/١٨٠) قال: حدثنا الحميدي. قال: حدثنا سفيان. وفي (٦/٢١٠) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب. وفي (٧/٤٢) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. وفي (٨/١٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. و«مسلم» (٨/١٥٤) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب، قالا: حدثنا ابن نمير. و«ابن ماجة» (١٩٨٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. و«الترمذي» ٣٣٤٣ قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة. و«النسائى» في الكبرى (تحفة الأشراف) ٥٢٩٤ عن محمد بن رافع، وهارون بن إسحاق عن عبدة بن سليمان (ح) وعن محمد بن منصور، عن سفيان بن عيينة.\nثمانيتهم - سفيان بن عيينة، ووكيع، وأبو معاوية، وابن نمير، وجعفر، ووهيب، وسفيان الثوري، وعبدة- عن هشام بن عروة، عن أبيه، فذكره.","vol":"2","page":429},{"text":"<span data-type=\"title\" id=toc-246>سورة والضحى</span>\n٨٧٩ - (خ م ت) جُندُب بن سفيان البجلي - ﵁ - قال: اشْتكى (١) رسولُ الله ﷺ، فلم يَقُمْ لَيْلَة أَو ليْلَتِيْن، وفي رواية: ليلتين أو ثلاثًا - فجاءتهُ امرأَةٌ، فقالت: يا محمد، إِني لأرجو أنْ يكونَ شَيْطانُكَ قد تركَكَ، لم أرَهُ قَرَبَكَ مُنْذُ ليْلَتَيْنِ، أَو ثلاثٍ قال: فأنزل الله ﷿ ﴿والضُّحَى. واللَّيْلِ إذا سَجَى. ما وَدَّعَكَ ربُّكَ ومَا قَلَى﴾ [الضُّحى: ١- ٣] .\nوفي رواية قال: أبطأ جبريل على رسولٍِ الله ﷺ، فقال المشركونَ: قد وُدِّعَ مُحَمَّدٌ، فأنزل اللهُ ﷿: ﴿والضُّحَى. واللَّيْلِ إذا سَجَى. ما وَدَّعَكَ رَبُّكَ ومَا قَلَى﴾ . أخرجه البخاري ومسلم.\nوأخرجه الترمذي قال: كُنتُ مع رسولِ الله ﷺ في غارٍ، فَدَمِيَتْ إِصْبَعُهُ، فقال النبي ﷺ:\nهَلْ أَنتِ إلا إصْبَعٌ دَميتِ ... وفي سبيل الله ما لقيتِ؟\nقال: فأبطأَ عليه جبريل ﵇، فقال المشركون: قد وُدِّعَ ⦗٤٣١⦘ محمدٌ، فأنزل الله ﵎: ﴿ما وَدَّعَكَ ربُّكَ ومَا قَلَى (٢)﴾ .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قلا) قلاه: إذا هجره، والاسم: القِلى.\n_________\n(١) أي: مرض، والمرأة: هي أم جميل – بفتح الجيم – امرأة أبي لهب وأخت أبي سفيان، و\" قرب \" بالضم لازم، يقال: قرب الشيء، أي دنا، وبالكسر: متعد، يقال: قربته، أي: دنوت منه.\n(٢) البخاري ٨ / ٥٤٥ في تفسير سورة الضحى، باب قوله تعالى: ﴿ما ودعك ربك وما قلى﴾، وفي التهجد، باب ترك القيام للمريض، وفي فضائل القرآن، باب كيف نزول الوحي، ومسلم رقم (١٧٩٧) في الجهاد، باب ما لقي النبي ﷺ من أذى المنافقين، والترمذي رقم (٣٣٤٢) في التفسير، باب ومن سورة الضحى، وقال: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٧٧) . ومسلم (٥/١٨٢) قال: حدثنا إسحاق بن إبراهيم. و«الترمذي» (٣٣٤٥) قال: حدثنا ابن أبي عمر. ثلاثتهم - الحميدي وإسحاق، وابن أبي عمر- قال إسحاق: أخبرنا. وقال الآخران: حدثنا سفيان بن عيينة.\n٢-وأخرجه أحمد (٤/٣١٢) قال: حدثنا محمد بن جعفر. و«البخاري» (٦/٢١٣) قال: حدثنا محمد ابن بشار، قال: حدثنا محمد بن جعفر- غندر - و«مسلم» (٥/١٨٢) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى وابن بشار، قالوا: حدثنا محمد بن جعفر. و«النسائي» في الكبرى (تحفة الأشراف -٣٢٤٩) عن إسماعيل بن مسعود، عن بشر بن المفضل. كلاها - ابن جعفر، وبشر - عن شعبة.\n٣- وأخرجه أحمد (٤/٣١٢) قال: حدثنا بحيى بن آدم. و«البخارى» (٦/٢١٣) قال: حدثنا أحمد بن يونس. و«مسلم» (٥/١٨٢) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن رافع، قال: إسحاق: أخبرنا، وقال ابن رافع: حدثنا يحيى بن آدم. كلاهما - يحيى، وأحمد بن يونس - قالا: حدثنا زهير.\n٤- وأخرجه أحمد (٤/١٢) قال: حدثنا أبو نعيم. وفي (٤/٣١٣) قال: حدثنا وكيع. و«البخاري» (٢/٦٢، ٦/٢٢٤) قال: حدثنا أبونعيم. وفي (٢/٦٢) قال: حدثنا محمد بن كثير. و«مسلم» (٥/١٨٢) قال: حدثا إسحاق بن إبراهيم قال: أخبرنا الملائي. ثلاثتهم - أبو نعيم الملائي، ووكيع، ومحمد - قال: محمد أخبرنا. وقال الأخران: حدثنا سفيان (هو الثوري) .\nأربعتهم - سفيان بن عيينة، وشعبة، وزهير، والثوري - عن الأسود بن قيس، فذكره.","vol":"2","page":430},{"text":"<span data-type=\"title\" id=toc-247>سورة أقرأ</span>\n٨٨٠ - (ت) ابن عباس - ﵄ - قال: كان رسولُ الله ﷺ يُصَلِّي، فجاءَ أبو جهلٍ، فقال: ألم أنهك عن هذا؟ أَلم أنْهَكَ عن هذا؟ فانصرف النبيُّ ﷺ، فَزَبَرَهُ، فقال أبو جهلٍ: إنك لتَعْلَمُ ما بِها نَاد أَكْثَرَ منِّي، فأنزل الله ﵎: ﴿فلْيَدْعُ نادِيَهْ. سَنَدْعُ الزَّبَانيةَ﴾ [اقرأ: ١٧، ١٨] قال ابن عباس: والله لو دعَا نَادِيَه لأَخَذَتهُ زَبانِيَةُ اللهِ. أخرجه الترمذي (١) . ⦗٤٣٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناد) النادي: مجتمع القوم.\n_________\n(١) رقم (٣٣٤٦) في التفسير، باب ومن سورة اقرأ باسم ربك، وإسناده حسن. وقال الترمذي: حسن غريب صحيح، وأخرجه أحمد في \" المسند \" رقم (٢٣٢١) و(٣٠٤٥)، وأخرج مسلم في صحيحه رقم (٢٧٩٧) في صفات المنافقين، باب قوله تعالى: ﴿إن الإنسان ليطغى﴾ من حديث أبي هريرة قال: قال أبو جهل: هل يعفر محمد وجهه بين أظهركم؟ قال: فقيل: نعم، فقال: واللات والعزى لئن رأيته يفعل ذلك لأطأن على رقبته، أو لأعفرن وجهه في التراب، قال: فأتى رسول الله ﷺ وهو يصلى زعم ليطأ على رقبته، قال: فما فجئهم منه إلا وهو ينكص على عقبيه، ويتقي بيديه، قال: فقيل له: ما لك؟ فقال إن بيني وبينه لخندقًا من نار وهولًا وأجنحة، فقال رسول الله ﷺ: «لو دنا مني لاختطفته الملائكة عضوًا ⦗٤٣٢⦘ عضوًا» قال: فأنزل الله ﷿ - لا ندري في حديث أبي هريرة أو شيء بلغه - ﴿كلا إن الإنسان ليطغى﴾ إلى آخر السورة، وأخرجه أحمد والنسائي وابن جرير وابن أبي حاتم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٤٩) حدثنا أبو سعيد الأشج حدثنا أبو خالد عن داود بن أبي هند عن عكرمة عن ابن عباس فذكره.\nوقال: هذا حديث حسن غريب صحيح، وفيه - أي الباب - عن أبي هريرة ﵁.","vol":"2","page":431},{"text":"<span data-type=\"title\" id=toc-248>سورة القدر</span>\n٨٨١ - (ت) يوسف بن سعد -﵀-: قال: قام رجلٌ إلى الحسن بن علي، بعد ما بَايَعَ مُعاوِيَةَ، فقال: سَوَّدْتَ وُجُوهَ المؤمنين، أَو يا مُسَوِّد وجوهِ المؤمنين، فقال: لا تُؤنِّبْني - رحمك الله - فإِنَّ النبي ﷺ أُرِي بني أُمَيَّةَ على مِنْبَرِهِ، فساءهُ ذلك، فنزلت: ﴿إنا أعطيناك الكوثر﴾ [الكوثر: ١] يا محمدُ، يعني نهرًا في الجنة، ونزلت: ﴿إنا أَنزلناه في ليلة القدر. وما أدراك ما ليلة القدر. ليلة القدر خير من ألف شهر﴾ [القدر: ١ - ٣] يملكها بعدك بَنُو أُمَيَّة يا مُحمدُ، قال القاسم بنُ الْفَضْلِ: فعدَدْنا، فإِذا هي ألفُ شهرٍ، لا تزيدُ يومًا ولا تنقُص. أخرجه الترمذي (١) . ⦗٤٣٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تؤنبني) التأنيب: اللوم والتعنيف.\n(خير من ألف شهر) قد جاء في متن الحديث «أن مدة ولاية بني أمية كانت ألف شهر»، وألف شهر هي: ثلاث وثمانون سنة، وأربعة أشهر، وكان أول ولاية بني أمية منذ بيعة الحسن بن علي﵄ - لمعاوية بن أبي سفيان، وذلك على رأس ثلاثين سنة من وفاة النبي ﷺ، وهو في آخر سنة أربعين من الهجرة وكان انقضاء دولتهم على يد أبي مسلم الخراساني في سنة اثنتين وثلاثين ومائة، فيكون ذلك اثنتين وتسعين سنة، يسقط منها مدة خلافة عبد الله بن الزبير، وهي ثماني سنين وثمانية أشهر، يبقى ثلاث وثمانون سنة، وأربعة أشهر، وهي ألف شهر (٢) .\n_________\n(١) رقم (٣٣٤٧) في التفسير، باب ومن سورة القدر، وقال: حديث غريب لا نعرفه إلا من هذا الوجه من حديث القاسم بن الفضل. وقد قيل: من حديث أبي داود الطيالسي عن القاسم بن الفضل الحداني عن يوسف عن سعيد عن القاسم بن الفضل عن يوسف بن مازن، وأخرجه الحاكم في مستدركه ٣ / ١٧٠ و١٧١، وإسناده صحيح، ووافقه الذهبي، وقد رد الحافظ ابن كثير هذا الحديث في تفسيره ٩ / ٢٥١ من جهة متنه، وقال: إنه منكر، ونقل تضعيفه عن شيخه الحافظ أبي الحجاج المزي، فراجعه إن شئت.\n(٢) من العجيب أن يسوق المصنف هذا مساق الدليل القاطع، مع أن الحديث قد تقدم القول: أنه منكر، ومع أن السورة لا تمت إلى هذا الذي قاله بأي سبب من الأسباب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٣٥٠) قال: ثنا محمود بن غيلان، قال: ثنا أبو داود الطيالسي، قال: ثنا القسام بن الفضل الحداني، عن يونس بن سعد، فذكره.\nوقال الترمذي: هذا حديث غريب لانعرفه إلا من هذه الوجه من حديث القاسم بن الفضل. وقد قيل عن القاسم بن الفضل عن يوسف بن مازن. والقاسم بن الفضل الحراني هو ثقة، وثقه يحيى بن سعيد، وعبد الرحمن بن مهدي، ويوسف بن سعد رجل مجهول، ولانعرف هذا الحديث على هذا اللفظ إلا من هذا الوجه.","vol":"2","page":432},{"text":"<span data-type=\"title\" id=toc-249>سورة إذا زلزلت</span>\n٨٨٢ - (ت) أبو هريرة - ﵁ - قال: «قرأ رسول الله ﷺ هذه الآية» ﴿يومئذ تُحَدِّثُ أخبارها﴾ [إذا زلزلت: ٤] قال: «أتَدرون ما أخبارُها؟» قالوا الله ورسولُهُ أعلم. قال: «فإنَّ أخبارها: أنْ تَشْهَدَ على كُلِّ عَبْدٍ أو أمَةٍ بما عَمِلَ على ظَهرها، تقول: عَمِلَ يومَ كذا، كذا وكذا، فهذا أخْبارُها» . ⦗٤٣٤⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٥٠) في التفسير، باب ومن سورة إذا زلزلت، وقال الترمذي: حديث حسن صحيح غريب، وأخرجه أحمد في مسنده ٢ / ٣٧٤، والحاكم في مستدركه ٢ / ٥٣٢ وقال: حديث صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي، نقول: وفي سنده يحيى بن أبي سليمان المدني، لينه الحافظ في \" التقريب \" وباقي رجاله ثقات، وذكره السيوطي في \" الدر المنثور \" ٦ / ٣٨٠ وزاد نسبته لعبد بن حميد والنسائي وابن جرير وابن المنذر وابن مردويه والبيهقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٥٣) حدثنا سويد بن نصر أخبرنا عبد الله بن المبارك أخبرنا سعيد بن أبي أيوب عن يحيى بن أبي سليمان عن سعيد المقبري عن أبي هريرة فذكره. قال أبو عيسى هذا حديث حسن صحيح.","vol":"2","page":433},{"text":"<span data-type=\"title\" id=toc-250>سورة التكاثر</span>\n٨٨٣ - (ت) الزبير بن العوام - ﵁ - قال: لما نزلت ﴿ثم لَتُسْألُنَّ يومَئذٍ عن النَّعيم﴾ [التكاثر: ٨] قال الزبير: يا رسولَ الله، وأيُّ نَعيم نُسْأَلُ عنه، وإنما هما الأسودان: التمرُ والماء؟ قال: أمَا إنهُ سيكونُ. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٥٤) في التفسير، باب ومن سورة ألهاكم التكاثر، وأخرجه ابن ماجة رقم (٤١٥٨) في الزهد، باب معيشة أصحاب النبي ﷺ، وأحمد في مسنده ١ / ١٦٤ وهو حديث صحيح، وقد حسنه الترمذي، ويشهد له حديث أبي هريرة الآتي، وحديث محمود بن لبيد عند احمد ٥ / ٤٢٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه الحميدي (٦١) وأحمد (١/١٦٤) (١٤٠٥) . وابن ماجة (٤١٥٨) والترمذي (٣٣٥٦) قال: (ابن ماجة، والترمذي) حدثنا محمد بن يحيى بن أبي عمر العدني. ثلاثتهم - الحميدي، وأحمد، ومحمد- قالوا: حدثنا سفيان، عن محمد بن عمرو، عن يحيى بن عبد الرحمن بن حاطب، عن عبد الله بن الزبير، فذكره. وقال الترمذي: هذا حديث حسن.","vol":"2","page":434},{"text":"٨٨٤ - (ت) أبو هريرة - ﵁ - قال: لما نزلت هذه الآية ﴿ثم لَتُسْألُنَّ يومَئذٍ عن النَّعيم﴾ قال الناس: يا رسول الله، عن أيِّ النَّعِيم نُسْألُ، وإنما هما الأسودان، والعدوُّ حاضرٌ، وسيُوفُنا على عواِتقِنا؟ قال: إنَّ ذلك سيكون. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٥٤) في التفسير، باب ومن سورة التكاثر، وهو بمعنى الحديث السابق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٥٧) حدثنا عبد بن حميد حدثنا أحمد بن يونس عن أبي بكر بن عياش عن محمد بن عمرو عن أبي سلمة عن فذكره.","vol":"2","page":434},{"text":"٨٨٥ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله ﷺ: أولُ ما يسأَلُ عنه العبد يوم القيامةِ من النعيم، أنْ يُقَالَ له: ألمْ نُصِحَّ لك جِسْمَكَ؟ ونُرْوِكَ من الماء البارِدِ؟. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٥٥) في التفسير، باب ومن سورة ألهاكم التكاثر، وإسناده قوي، وصححه ابن حبان رقم (٢٥٨٥)، وذكره السيوطي في \" الدر المنثور \" ٦ / ٣٨٨ وزاد نسبته لأحمد في \" زوائد الزهد \" وعبد بن حميد وابن جرير وابن مردويه والبيهقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٣٥٨) قال: ثنا عبد بن حميد، ثنا شبابة عن عبد الله بن العلاء عن الضحاك بن عبد الرحمن بن عرزم الأشعري، فذكره. وقال الترمذي: هذا: حديث غريب، والضحاك: هو ابن عبد الرحمن بن عرزب، ويقال ابن عرزم. وابن عرزم أصح.","vol":"2","page":435},{"text":"<span data-type=\"title\" id=toc-251>سورة أرأيت</span>\n٨٨٦ - (د) عبد الله بن مسعود - ﵁ - قال: كُنَّا نَعُدُّ الماعون على عَهْدِ رسول الله ﷺ عاريَةَ الدَّلْوِ والْقِدْرِ. أخرجه أبو داود (١) .\n_________\n(١) رقم (١٦٥٧) في الزكاة، باب حقوق المال، وإسناده حسن، وذكره السيوطي في \" الدر المنثور \" ٦ / ٤٠٠ وزاد نسبته لسعيد بن منصور وابن أبي شيبة والنسائي والبزار وابن جرير وابن المنذر وابن أبي حاتم والطبراني في \" الأوسط \" وابن مردويه والبيهقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٥٧) حدثنا قتيبة بن سعيد، ثنا أبو عوانة عن عاصم بن أبي النجود، عن شقيق عن عبد الله فذكره.","vol":"2","page":435},{"text":"<span data-type=\"title\" id=toc-252>سورة الكوثر</span>\n٨٨٧ - (خ م ت د س) أنس بن مالك - ﵁ - قال: بينا رسولُ الله ﷺ ذاتَ يومٍ بيْنَ أَظْهُرِنا في المسجدِ، إِذْ أَغْفَى إِغفاءة، ثم رفَعَ رَأْسَهُ مُتَبَسِّمًا، فقلنا: ما أضْحَكَكَ يا رسولَ الله؟ قال: «نزلت عليَّ آنفًا سورةٌ، فقرأ ﴿بسم الله الرحمن الرحيم. إِنا أعطيناك الكَوْثَرَ. فصَلِّ لربِّك وانْحَرْ. إن شانِئَك هو الأبْتَرُ﴾ [الكوثر: ١- ٣] ثم قال: أتَدْرُون ما الكوثر؟ فقلنا: ⦗٤٣٦⦘ الله ورسوله أعلم، قال: فإِنه نَهْرٌ وَعدَنيهِ ربِّي ﷿، عليه خيْرٌ كثيرٌ، هو حَوْضٌ تَرِدُ عليه أُمَّتي يومَ القيامة، آنيتُه عَدَدَ نُجُومِ السماءِ (١) فيُخْتَلِجُ العبدُ منهم، فأقولُ: ربِّ، إِنهُ من أُمَّتي، فيقول: ما تَدْرِي ما أحْدَثَ بعدَك؟» .\nوفي رواية نحوه، وفيه إنه نَهرٌ وعَدنيه رَبِّي في الجنَّةِ، عليه حَوْضي ولم يذْكُرْ: «آنيتُه عَدَدُ النُّجُوم» . هذه رواية مسلم.\nوقد أخرجه هو أيضًا، والبخاري مختصرًا، قال: قال النبي ﷺ: «ليَرِدَنَّ عليَّ الحوض رَجالٌ مِمَّنْ صاحَبَني، حتى إذَا رأَيتُهم ورُفِعُوا إليَّ: اخْتُلجُوا دُونِي، فَلأَقُوَلنَّ، أيْ ربِّ، أُصَيْحابي، أُصَيْحابي، فَلَيُقَالنَّ لي، إنَّكَ لا تدْري ما أحْدَثُوا بعْدَكَ» .\nوفي رواية للبخاري: قال: قال رسولُ الله ﷺ: «لمَّا عرجُ بِي إلى السَّماءِ، أَتيْتُ على نَهْرٍ حافَتاهُ قِبابُ اللُّؤلُؤِ الْمُجَوَّفِ، فَقُلْتُ: ما هذا يا جبريل؟ قال: الكوثرُ.\nوفي أخرى له، قال: «بينا أنا أسِيرُ في الجنَّةِ، إذا أنا بِنَهْرٍ حافَتَاهُ قِبَابُ اللُّؤلُؤِ الْمُجَوَّفِ، قلت: ما هذا يا جبريل؟» قال: الكوثرُ الذي أعطاك ربُّكَ، فإذا طِيبُهُ - أو طِينُهُ - مِسْكٌ أَذْفَرُ، شَكَّ الراوي.\nوأخرجه الترمذي قال: بينا أنا أَسيرُ في الْجَنَّةِ إذ عَرَضَ لي نَهرٌ حافَتاهُ قِبابُ اللؤْلُؤِ، قلتُ لِلْمَلكِ: مَا هذا؟ قال: هذا الكوثَرُ الذي أَعطاكَهُ اللهُ، قال: ثم ضَرَبَ بيده إلى طينه، فاسْتَخْرَجَ لي مِسكًا، ثم رُفِعَتْ لي سِدْرةُ ⦗٤٣٧⦘ المنْتَهى، فرأيتُ عندها نورًا عظيمًا.\n[وله في أخرى: [في قوله]: ﴿إِنا أعطيناك الكَوْثَرَ﴾ أنَّ النبيَّ ﷺ قال: هو نهرٌ في الجنة، قال: فقال النبي ﷺ: «رأيتُ نَهْرًا في الجنة، حافتاهُ قِبابُ اللُّؤلؤِ، قلتُ: ما هذا يا جبريل؟ قال: هذا الكوثَرُ الذي أعطاكَهُ اللهُ»] .\nوأخرجه أبو داود مثل رواية مسلم الأولى إلى قوله: عليه خيرٌ كثير.\nوفي أخرى له: «أَنَّهُ نَهرٌ وعَدَنيهِ رَبِّي في الجنةِ» . ولم يذكر الإغْفاء، ولا أنه «كان بين أظْهُرِنا في المسجد» .\nوفي أخرى له: لما عَرَجَ بنبيِّ اللهِ في الجنَّةِ - أو كما قال: - عَرَض له نَهرٌ في الجنَّةِ، حَافَتاهُ الياقُوتُ المُجَيَّبُ - أو قال: المُجَوَّف - فَضَرَبَ المَلك الذي مَعَهُ يَدَهُ، فَاسْتَخْرَجَ مِسكًا، فقال محمد ﷺ لِلمَلكَ الذي مَعَهُ: ما هذا: قال: الكوثر الذي أعطاكَهُ اللهُ» .\nوأخرجه النسائي بنحوٍ من هذه الروايات المذكورة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آنفًا) يعني الآن والساعة. ⦗٤٣٨⦘\n(الأبتر) المقطوع النسل الذي لا ولد له، وقيل: المنقطع من كل خير.\nوالشانئ: المبغض والعدو.\n(فيختلج) الاختلاج: الاستلاب والاجتذاب.\n(المجيَّب) الذي جاء في كتاب البخاري «المجوف» ومعناه ظاهر، يعني أنها قباب مجوفة من لؤلؤ، والذي جاء في كتاب أبي داود «المجيب» أو «المجوف» كذا جاء بالشك فإن كان بالفاء: فهو كما سبق.\nوالذي رأيته في كتاب الخطابي «المجيَّب» - أو «المجوف» - بالباء، وقال معناه، الأجوف، وأصله من جُبتُ الشيء: إذا قطعته، والشيء، مجيَّب ومجوَّب، كما قالوا: مشوَّب ومشيَّب، وانقلاب الياء عن الواو كثير في كلامهم. كذا فسره الخطابي رحمه الله تعالى.\n_________\n(١) ولفظ مسلم: آنيته عدد النجوم.\n(٢) البخاري ٨ / ٥٦٢ و٥٦٣ في تفسير سورة ﴿إنا أعطيناك الكوثر﴾، وفي الرقاق، باب الحوض، ومسلم رقم (٤٠٠) في الصلاة، باب حجة من قال: البسملة آية من أول كل سورة، والترمذي رقم (٣٣٥٧) في التفسير، باب ومن سورة ﴿إنا أعطيناك الكوثر﴾، وأبو داود رقم (٤٧٤٧) و(٤٧٤٨) في السنة، باب في الحوض، والنسائي ٣ / ١٣٣ و١٣٤ في الصلاة، باب قراءة (بسم الله الرحمن الرحيم) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٣/١٠٢) (مرتين) ومسلم (٢/، ١٣ ٧/٧١) قال: ثنا أبو كريب، محمد بن العلاء، و«أبو داود» (، ٧٨٤ ٤٧٤٧) قال: ثنا هناد بن السري: ثلاتهم - أحمد، وأبوكريب، وهناد - عن محمد بن فضيل.\n٢- وأخرجه مسلم (٢/١٢، ٧/٧١) قال: ثنا علي بن حجر، وأبو بكر بن أبي شيبة، و«النسائي» ٢/١٣٣ وفي الكبرى (٨٨٧) قال: ثنا علي بن حجر. كلاهما - علي، وأبو بكر - قالا: ثنا علي بن مسهر. كلاهما - ابن الفضيل، وعلي بن مسهر - عن المختار بن فلفل، فذكره.\nوالرواية الثانية:\n١-أخرجها أحمد (٣/٢٠٧) قال: ثنا يونس. و«البخارى ٦/٢١٩ قال: ثنا آدم كلاهما (يونس، وآدم قالا: ثنا شيبان.\n٢- وأخرجه أحمد (٣/١٩١) قال: ثنا بهز، وعفان. وفي ٣/٢٨٩ قال: ثنا بهز. و«البخاري» (٨/١٤٩) قال: ثنا أبو الوليد. وفي ٨/١٤٩ قال: ثنا هدبة بن خالد.\nأربعتهم قالوا: ثنا همام بن يحيى.\n٣- وأخرجه أحمد (٣/١٦٤) وعبد بن حميد (١١٩٠)، والترمذي (٣٣٥٩) قال: ثنا عبد بن حميد. و«النسائى» في الكبرى (تحفة الأشراف ١٣٣٨) عن إسحاق بن إبراهيم. ثلاثتهم عن عبد الرزاق - عن معمر.\n٤- وأخرجه أحمد (٣/٢٣١، ٢٣٢) قال: ثنا عبد الوهاب بن عطاء، قال: ثنا سعيد بن أبي عروبة.\n٥- وأخرجه أبو داود (٤٧٤٨) قال: ثنا عاصم بن النضر، ثنا المعتمر، قال: سمعت أببي.\n٦- وأخرجه الترمذي (٣٣٦٠) قال: ثنا أحمد بن منيع، قال: ثنا سريج بن النعمان، قال: ثنا الحكم ابن عبد الملك.\nستتهم -شيبان، وهمام، ومعمر، وسعيد، وسليمان التميي، والحكم - عن قتادة، فذكره.\nوالرواية الثالثة: أخرجها أحمد (٣/١٥٢) قال: ثنا عبد الصمد. وفي ٣/٢٤٧ قال: ثنا عفان. كلاهما قالا: ثنا حماد، عن ثابت فذكره.\nوالرواية الرابعة: أخرجها أحمد (٣/١٠٣) قال: ثنا ابن أبي عدي. وفي (٣/١١٥) قال: ثنا يحيى. وفي (٣/٢٦٣) قال: ثنا عبد الله بن بكر. ثلاثتهم عن حميد، فذكره.","vol":"2","page":435},{"text":"٨٨٨ - (خ) أبو بشر جعفر بن إِياس اليشكري -﵀-: عن سعيد بن جُبَيْر، عن ابن عباسٍ، قال في الكوثر: هو الخير الذي أعطاه الله إِيَّاهُ، قُلْتُ لسعيدٍ: فإِنَّ ناسًا يزعُمُون أنَّهُ نَهْرٌ في الجنة؟ فقال سعيد: النهر الذي في الجنة من الخير الذي أعطاهُ اللهُ إياه. أخرجه البخاري (١) .\n_________\n(١) ٨ / ٥٦٣ في تفسير سورة ﴿إنا أعطيناك الكوثر﴾، وفي الرقاق، باب الحوض.\nقال الحافظ في \" الفتح \": هذا تأويل من سعيد بن جبير، جمع به بين حديثي عائشة وابن عباس ﵄، وكأن الناس الذين عناهم أبو بشر: أبو إسحاق وقتادة، ونحوهما ممن روى ذلك صريحًا: أن الكوثر، هو النهر. ثم قال: وحاصل ما قاله سعيد بن جبير: أن قول ابن عباس: إنه الخير الكثير، لا يخالف قول غيره: إن المراد به نهر في الجنة، لأن النهر فرد من أفراد الخير الكثير، ولعل سعيدًا أومأ إلى أن تأويل ابن عباس أولى لعمومه، لكن ثبت تخصيصه بالنهر، من لفظ النبي ﷺ، فلا معدل عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٩٦٦) حدثنا يعقوب بن إبراهيم حدثنا هشيم حدثنا أبو بشر عن سعيد ابن جبير فذكره.","vol":"2","page":438},{"text":"٨٨٩ - (ت) عبد الله بن عمر بن الخطاب - ﵄ - قال: قال رسولُ الله ﷺ: «الكوثرُ: نهرٌ في الجنَّةِ حافتاهُ من ذهَبٍ، ومَجْراهُ على الدُّرِّ والْيَاقُوتِ، تُرْبَتُهُ أطْيَبُ من الْمِسْكِ، ومَاؤُهُ أَحْلى من الْعَسَلِ، وأَبَيضُ من الثَّلْجِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٥٨) في التفسير، باب ومن سورة الكوثر، وقال الترمذي: هذا حديث حسن صحيح، وأخرجه ابن ماجة رقم (٤٣٣٤) في الزهد، باب صفة الجنة، وأحمد في مسنده ٢ / ١١٢، وإسناده صحيح، فإن الراوي عن عطاء عنده هو حماد بن زيد، وقد سمع منه قديمًا، وذكره السيوطي في \" الدر المنثور \" ٦ /٤٠٣ وزاد نسبته لابن أبي شيبة وابن المنذر وابن مردويه وابن أبي حاتم وابن جرير.","vol":"2","page":439},{"text":"٨٩٠ - (خ) عائشة - ﵂ -: قال عامرُ بنُ عبدِ الله بنِ مسعودٍ (١) سألتُ عائِشَةَ عن قوله تعالى ﴿إِنا أعطيناك الكَوْثَرَ﴾ فقالت: الكَوْثَرُ نهر أُعْطِيهُ نَبِيُّكُم، شَاطِئَاهُ (٢) عليه دُرٌّ مُجَوَّفٌ، آنيتُه كعَددِ النجوم. أخرجه البخاري (٣) .\n_________\n(١) هو أبو عبيدة عامر بن عبد الله بن مسعود الهذلي، روى عنه إبراهيم النخعي، ومجاهد ونافع بن جبير وأبو إسحاق السبيعي، وعمرو بن مرة، وروى هو عن أبي موسى الأشعري وعائشة وكعب بن عجرة، قال عمرو بن مرة: سألت عامرًا: هل تذكر عن أبيك عبد الله شيئًا؟ قال: لا.\n(٢) قال العيني: \" عليه \" يرجع إلى جنس الشاطئ، ولهذا لم يقل: عليهما، و\" در \" مرفوع على أنه مبتدأ، و\" مجوف \" صفته، وخبره \" عليه \" والجملة خبر المبتدأ الأول، أعني: \" شاطئاه \".\n(٣) ٨ / ٥٦٣ في تفسير سورة ﴿إنا أعطيناك الكوثر﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه البخاري (٤٩٦٥) حدثنا خالد بن يزيد الكاهلي حدثنا إسرائيل عن أبي إسحاق عن أبي عبيدة،فذكره.","vol":"2","page":439},{"text":"٨٩١ - (عبد الله بن عباس - ﵄ -) قال: قالت قُرَيشٌ: ليس له ولَدٌ، وسيموتُ وينْقَطِع أَثَرُهُ، فأنزل اللهُ تعالى سورة الكوثَر، إلى ⦗٤٤٠⦘ قوله ﴿إِنَّ شَانِئَكَ هُو الأبْتَرُ﴾ - يعني: شَانىء محمد ﷺ: هو الأبتَرُ. أخرجه رزين.","vol":"2","page":439},{"text":"<span data-type=\"title\" id=toc-253>سورة النصر</span>\n٨٩٢ - (خ ت) عبد الله بن عباس - ﵄ - قال: كان عمر يُدخِلُني مَعَ أَشْياخِ بدْرٍ، فكأنَّ بعضَهُمْ وجَدَ في نفسه، فقال: لِمَ تُدْخِل هذا مَعنا، ولنا أبناءٌ مثْلُه؟ فقال عُمرُ إنَّهُ مَنْ علمتُم، فدعاه ذَاتَ يومٍ، فأدَخَله معُهم، قال: فما رُئِيتُ (١) أنه دعاني يومًا، إلاَّ لِيُريَهُمْ، قال: ما تقولون في قول الله ﷿ ﴿إذا جاء نَصْرُ اللَّه والفتح﴾ [النصر: ١] فقال بعضُهم: أُمِرْنا بأنْ نَحْمَدَ الله ونَسْتَغْفِرَهُ، إذا نُصِرْنا وفُتِحَ عَلَيْنا، وسكتَ بعضُهم، فلم يقل شيئًا، فقال لي: أكذَاك تقولُ يا ابن عباسٍ؟ قلتُ: لا، قال: فما تقول؟ قلتُ: هو أَجلُ رسولِ الله ﷺ أَعْلمهُ [له]، فقال: ﴿إذا جاء نَصْرُ اللَّهِ والفتحُ﴾ فذلك علامةُ أجَلِكَ ﴿فَسبحْ بحمدِ رَبِّكَ واستغفره إِنه كان توّابًا﴾ فقال عمر: ما أعلم منها إلا ما تقول.\nوفي رواية: أنَّ عُمرَ كان يُدني ابنَ عباس، فقال له عبد الرحمن بن ⦗٤٤١⦘ عَوفٍ، إِنَّ لَنا أبناء مثلَه، فقال: عمر: إِنَّهُ من حيثُ تَعلمُ، فسألَ عمرُ ابنَ عباسٍ عن هذه الآية؟ قال: أَجلُ رسول الله ﷺ، أَعْلَمَهُ إِيَّاه، قال: ما أَعْلمُ منها إِلا ما تَعْلَمُ.\nوفي أخرى: أنَّ عمر سألهم عن قوله: ﴿إذا جاء نَصْرُ اللَّه والفتحُ﴾ قالُوا: فتح المدائن والقُصُورِ، قال: يا ابنَ عباسٍ، ما تقول، قال: أَجَلٌ أو مثَلٌ ضُرِبَ لمحمدٍ ﷺ، نُعيِتْ إليه نَفْسُهُ. أخرجه البخاري، وأخرج الترمذي الرواية الوُسْطَى (٢) .\n_________\n(١) قوله \" فما رئيت \" على صيغة المجهول، بضم الراء وكسر الهمزة. وفي غزوة الفتح في رواية المستملى \" أُريته \" بتقديم الهمزة والمعنى واحد. وقوله \" إلا ليريهم \" بضم الياء من الإراءة.\n(٢) البخاري ٨ / ٥٦٥ و٥٦٦ في تفسير سورة ﴿إذا جاء نصر الله﴾، باب قوله ﴿فسبح بحمد ربك واستغفره﴾، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي المغازي، باب منزل النبي ﷺ يوم الفتح، وباب مرض النبي ﷺ ووفاته، والترمذي رقم (٣٣٥٩) في التفسير، باب ومن سورة الفتح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ١/٣٣٧ (٣١٢٧) قال: حدثنا هشيم. و«البخارى» (٤/٢٤٨) وفي (٦/١١) . قال: حدثنا محمد بن عرعرة، قال: حدثنا شعبة. وفي (٥/١٩٨) قال: حدثنا أبو النعمان، قال: حدثنا أبو عوانة. وفي (٦/٢٢٠) قال حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. «الترمذي» ٣٣٦٢ قال: حدثنا عبد بن حميد، قال حدثنا سليمان بن داود، عن شعبة (ح) حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة.\nثلاثتهم - هشيم، وشعبة، وأبو عوانة- عن أبي بشر جعفر بن إياس، عن سعيد بن جبير فذكره.\n* أخرجه البخاري ٦/٢٢ قال: حدثنا عبد الله بن أبي شيبة قال: حدثنا عبد الرحمن، عن سفيان، عن حبيب بن أبي ثابت، عن سعيد بن جبير، عن ابن عباس، أن عمر -﵁ - سألهم عن قوله تعالى: ﴿إذا جاء نصر الله والفتح﴾ قالوا:: فتح المدائن والقصور. قال: ماتقول يا ابن عباس؟ قال أجل: أو مثل ضرب لمحمد ﷺ نعيت له نفسه.","vol":"2","page":440},{"text":"<span data-type=\"title\" id=toc-254>سورة الإخلاص</span>\n٨٩٣ - (ت) أبي بن كعب - ﵁ -: أنَّ المشركين قالوا للنبي ﷺ: انْسُبْ لَنا ربكَ، فأنزل الله ﵎: ﴿قُلْ هو اللَّه أَحدٌ. اللَّه الصَّمَدُ. لم يَلدْ ولم يُولَدْ﴾ [الإخلاص: ١] لأنه ليس شيءٌ يولد إلا سَيمُوتُ، وليس شيءٌ يموتُ إلا سيُورَثُ، وإنَّ الله لا يموتُ ولا يورَثُ ﴿ولم يكن له كُفُوًا أَحدٌ﴾ قال: لم يكُنْ له شَبِيهٌ ولا عِدْل، وليس كمثله شيءٌ. ⦗٤٤٢⦘ أخرجه الترمذي (١) .\nوأخرجه أيضًا، عن أبي العالية عن النبي ﷺ، ولم يذكر عن أُبيّ، قال: وهذا أصحُّ (٢) .\n_________\n(١) رقم (٣٣٦١) و(٣٣٦٢) في التفسير، باب ومن سورة الإخلاص، وهو في \" المسند \" ٥ / ١٣٤ وفي سند الروايتين أبو جعفر الرازي، وهو صدوق سيء الحفظ.\n(٢) يعني الترمذي: أن حديث عبيد الله بن موسى مرسلًا أصح من حديث أبي سعد متصلًا، لأن عبيد الله بن موسى ثقة، وأبا سعد وهو محمد بن ميسر الصاغاني ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٥/١٣٣) والترمذي (٣٣٦٤) قال: ثنا أحمد بن منيع.\nكلاهما - ابن حنبل، وابن منيع - قالا: ثنا محمد بن ميسرة الصاغاني، قال: ثنا أبو جعفر الرازي، عن الربيع بن أنس. عن أبي العالية فذكره.","vol":"2","page":441},{"text":"٨٩٤ - (خ) أبو وَائل -﵀ -: قال: الصَّمَدُ: السَّيِّدُ الذي انتهى سُؤْدُدُهُ. أخرجه البخاري (١) .\n_________\n(١) ٨ / ٥٦٨ في تفسير سورة ﴿قل هو الله أحد﴾، باب قول الله (الصمد) تعليقًا، قال الحافظ: وقد وصله الفريابي من طريق الأعمش عنه، وجاء أيضًا من طريق عاصم عن أبي وائل فوصله بذكر ابن مسعود فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٨/٦١٢) باب قوله: الله الصمد. قال الحافظ وقد وصله الفريابي من طريق الأعمش عنه، وجاء أيضا من طريق عاصم عن أبي وائل فوصله يذكر ابن مسعود فيه.","vol":"2","page":442},{"text":"٨٩٥ - (خ س) أبو هريرة - ﵁ -: أنَّ النبي ﷺ قال: «يقول الله ﷿: يَشْتُمُني ابنُ آدمَ، وما ينبغي له أَنْ يَشْتُمَني، ويُكذِّبُني وما ينبغي له، أمَّا شَتْمُهُ إِيَّايَ، فَقَوْلُهُ: إنَّ لي ولَدًا، وأمَّا تَكْذِيِبُهُ، فَقَولَه: ليس يُعيدُني كما بَدَأني» .\nوفي رواية قال: قال الله ﷿: كَذَّبَني ابن آدمَ، ولم يكُنْ له ذلك، وشَتَمَني، ولم يكنْ له ذلك، فأَمَّا تكذِيبه إياي، فقوله: لن يُعيدني كما بَدَأني. وليس أوَّل الخلقِ بأهوَنَ عَلَيَّ من إعَادتَهِ، وأمَّا شَتْمُهُ إيايَ، فقوله: اتَّخذَ اللهُ وَلَدًا، وأنا الأحَدُ الصَّمَدُ الذي لم يَلِدْ ولم يُولَدْ، ولم يكن له كُفُوًا ⦗٤٤٣⦘ أَحَدٌ. أخرجه البخاري، والنسائي (١) .\n_________\n(١) البخاري ٨ / ٥٦٨ في تفسير سورة ﴿قل هو الله أحد﴾، وفي بدء الخلق، باب ما جاء في قول الله تعالى ﴿وهو الذي يبدأ الخلق ثم يعيده﴾، والنسائي ٤ / ١١٢ في الجنائز، باب أرواح المؤمنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٩) قال: حدثنا أبو أحمد، قال: حدثنا سفيان و«البخارى» ٤/١٢٩ قال: حدثني عبد الله بن أبي شيبة، عن أبي أحمد، عن سفيان. وفي (٦/٢٢٢) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. و«النسائي» (٤/١١٢) قال: أخبرنا الربيع بن سليمان، قال: حدثنا شعيب ابن الليث، قال: حدثا الليث، عن ابن عجلان. وفي الكبرى (الورقة ١٠١ -أ) قال: أخبرنا عمران ابن بكار، قال: حدثنا علي بن عياش، قال: حدثنا شعيب.\nثلاثتهم - سفيان الثوري. وشعيب بن أبي حمزة، ومحمد بن عجلان -عن عبد الله بن ذكوان بن أبي الزناد، عن عبد الرحمن الأعرج، فذكره.\nوالرواية الثانية أخرجها أحمد (٢/٣١٧) . و«البخارى» (٦/٢٢٢) قال: حدثنا إسحاق بن منصور.\nكلاهما - أحمد بن حنبل، إسحاق - عن عبد الرزاق بن همام قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"2","page":442},{"text":"٨٩٦ - (خ) ابن عباس - ﵄ -: أن رسولَ اللهِ ﷺ قال: «قال الله تعالى كَذَّبَني ابن آدمَ، ولم يكُنْ له ذلك (١)، وشَتَمَني، ولم يكنْ له ذلك، فأَمَّا تكذِيبه إياي، فَزَعَمَ أنِّي لا أقدِرُ أن أُعِيدَهُ كما كان، وأمَّا شَتْمُهُ إيَّايَ، فقوله: لِيَ ولَدٌ، فَسُبْحاني أنْ أَتَّخذَ صاحِبَة أو وَلَدًا» .أخرجه البخاري (٢) .\n_________\n(١) قال الكرماني: التكذيب نسبة المتكلم إلى أن خبره خلاف الواقع، والشتم: توصيف الشخص بما هو إزراء ونقص فيه، وإثبات الولد له كذلك، لأنه قول بما يستلزم الإمكان والحدوث، فسبحانه ما أحلمه وما أرحمه ﴿وربك الغفور ذو الرحمة﴾ وهذا من الأحاديث القدسية.\n(٢) ٩ / ٢٣٤ في تفسير سورة البقرة، باب ﴿وقالوا اتخذ الله ولدًا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٤٨٢) حدثنا أبو اليمان أخبرنا شعيب عن عبد الله بن أبي حسين حدثنا نافع بن جبير عن ابن عباس فذكره.","vol":"2","page":443},{"text":"<span data-type=\"title\" id=toc-255>سورة المعوذتين</span>\n٨٩٧ - (خ) زِرُّ بن حبيش - ﵀: قال: سألتُ أُبَيَّ بنَ كَعْبٍ عن الْمُعَوِّذَتَيْنِ، قُلْتُ: يا أبا الْمُنْذِر، إنَّ أخَاكَ ابنَ مسْعُودٍ يقول: كذا وكذا (١)؟ ⦗٤٤٤⦘ فقال: سألتُ رسول الله ﷺ؟ فقال: قيل لي: فقلت: فنحن نقول كما قال: ⦗٤٤٥⦘ رسولُ الله ﷺ.\nوفي أخرى: مِثْلُها، ولم يذكُرْ فيه ابنَ مَسْعُودٍ. أخرجه البخاري (٢) .\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٥٧٠: هكذا وقع اللفظ مبهمًا، وكأن بعض الرواة أبهمه استعظامًا له. وأظن ذلك من سفيان، فإن الإسماعيلي أخرجه من طريق عبد الجبار بن العلاء عن سفيان كذلك على الإبهام، كنت أظن أولًا أن الذي أبهمه البخاري، لأنني رأيت التصريح به في رواية أحمد عن سفيان، ولفظه: \" قلت لأبي بن كعب: إن أخاك يحكمها من المصحف \"، وكذا أخرجه الحميدي عن سفيان، ومن طريقه أبو نعيم في \" المستخرج \" وكأن سفيان كان تارة يصرح بذلك وتارة يبهمه، وقد أخرجه أحمد أيضًا وابن حبان من رواية حماد بن سلمة عن عاصم بلفظ: ⦗٤٤٣⦘ \" إن عبد الله بن مسعود كان لا يكتب المعوذتين في مصحفه \" وأخرج أحمد عن أبي بكر بن عياش عن عاصم بلفظ: \" إن عبد الله يقول في المعوذتين \" وهذا أيضًا فيه إبهام، وقد أخرجه عبد الله بن أحمد في زيادات \" المسند \"، والطبراني، وابن مردويه من طريق الأعمش عن أبي إسحاق عن عبد الرحمن بن يزيد النخعي قال: \" كان عبد الله بن مسعود يحك المعوذتين من مصاحفه، ويقول: إنهما ليستا من كتاب الله \" قال الأعمش: وقد حدثنا عاصم عن زر عن أبي بن كعب، فذكر نحو حديث قتيبة الذي في الباب الماضي، وقد أخرجه البزار، وفي آخره يقول: \" إنما أُمر النبي ﷺ أن يتعوذ بهما \" قال البزار: ولم يتابع ابن مسعود على ذلك أحد من الصحابة، وقد صح عن النبي ﷺ \" أنه قرأهما في الصلاة \".\nقلت: - القائل ابن حجر - هو في صحيح مسلم عن عقبة بن عامر، وزاد فيه ابن حبان من وجه آخر عن عقبة \" فإن استطعت أن لا تفوتك قراءتهما في صلاة فافعل \"، وأخرج أحمد من طريق أبي العلاء بن الشخير عن رجل من الصحابة \" أن النبي ﷺ أقرأه المعوذتين، وقال له: إذا أنت صليت فاقرأ بهما \"، وإسناده صحيح، ولسعيد بن منصور من حديث معاذ بن جبل \" أن النبي ﷺ صلى الصبح فقرأ فيهما بالمعوذتين \".\nوقد تأول القاضي أبو بكر الباقلاني في كتاب \" الانتصار \" وتبعه عياض وغيره ما حكي عن ابن مسعود فقال: لم ينكر ابن مسعود كونهما من القرآن، وإنما أنكر إثباتهما في المصحف، فإنه كان يرى أن لا يكتب في المصحف شيئًا إلا إن كان النبي ﷺ أذن في كتابته فيه، وكأنه لم يبلغه الإذن في ذلك، قال: فهذا تأويل منه وليس جحدًا لكونهما قرآنًا. وهو تأويل حسن، إلا أن الرواية الصحيحة الصريحة التي ذكرتها تدفع ذلك، حيث جاء فيها: \" ويقول إنهما ليستا من كتاب الله \" نعم يمكن حمل لفظ: \" كتاب الله \" على المصحف، فيتمشى التأويل المذكور ...\nوأما قول النووي في شرح \" المهذب \": أجمع المسلمون على أن المعوذتين والفاتحة من القرآن، وأن من جحد منهما شيئًا كفر، وما نقل عن ابن مسعود باطل ليس بصحيح، ففيه نظر، وقد سبقه لنحو ذلك أبو محمد بن حزم، فقال في أوائل \" المحلى \": ما نقل عن ابن مسعود من إنكار قرآنية المعوذتين فهو كذب باطل. وكذا قال الفخر الرازي في أوائل تفسيره: الأغلب على الظن أن هذا النقل عن ابن مسعود كذب باطل. والطعن في الروايات الصحيحة بغير مستند لا يقبل، بل الرواية صحيحة والتأويل محتمل، والإجماع الذي نقله إن أراد شموله لكل عصر فهو مخدوش، وإن أراد استقراره فهو مقبول.\n(٢) ٨ / ٥٧٠ - ٥٧٢ وفي تفسير ﴿قل أعوذ برب الفلق﴾، وفي تفسير ﴿قل أعوذ برب الناس﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٩٧٧) قال: ثنا علي بن عبد الله، قال: ثنا سفيان، ثنا عبدة بن أبي لبابة عن زر بن حبيش ح. وثنا عاصم عن زر، فذكره.","vol":"2","page":443},{"text":"٨٩٨ - (ت) عائشة - ﵂ - قالت: إنَّ رسولَ اللهِ ﷺ نَظَرَ إلى القَمَرِ فقال: «يا عائشةُ، استعيذي بالله من شَرِّ هذا، فإنَّ هذا هو الغَاسِقُ إذا وقَبَ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغاسق) الليل: ووقب: إذا طلع، وإنما سمى رسول الله ﷺ القمر غاسقًا، لأنه إذا أخذ في الطلوع والمغيب يُظلم لونه، لما يعرض دونه من الأبخرة المتصاعدة من الأرض عند الأفق، والغسوق: الظلام.\n_________\n(١) رقم (٣٣٦٣) في التفسير، باب ومن سورة المعوذتين، وأخرجه أحمد في \" المسند \" ٦ / ٦١ و٢٠٦ و٢١٥ و٢٣٧ و٢٥٢، وإسناده قوي، وقال الترمذي: هذا حديث حسن صحيح، وصححه الحاكم ٢ / ٥٤١ ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٦٦) حدثنا محمد بن المثنى حدثنا عبد الملك بن عمرو العقدي، عن ابن أبي ذئب عن الحارث بن عبد الرحمن عن أبي سلمة عن عائشة فذكره، قال أبو عيسى: هذا حديث حسن صحيح.","vol":"2","page":445},{"text":"٨٩٩ - (خ) ابن عباس - ﵄ - قال (١): الْوَسْوَاسُ: إِذا ⦗٤٤٦⦘ وُلِدَ خَنَسهُ الشَّيطانُ، فإذا ذُكِرَ اللهُ ذَهَبَ، وإذا لم يُذْكَرِ اللهُ ثبت على قَلْبهِ، ذكره البخاري بغير إسناد (٢) . وفي رواية قال: قال رسولُ الله ﷺ: «الشَّيطانُ جَاثِمٌ على قَلْبِ ابنِ آدَمَ، فإذا ذكرَ الله خَنَسَ وإذا غَفَلَ وَسْوَسَ» (٣) .\nوالله أعلم\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خنسه) الخنوس: التأخر، والانقباض.\n_________\n(١) قال الحافظ: كذا لأبي ذر ولغيره: ويذكر عن ابن عباس وكأنه أولى، لأن إسناده إلى ابن عباس ضعيف، أخرجه الطبري والحاكم، وفي إسناده حكيم بن جبر، وهو ضعيف ولفظه: ما من مولود إلا على قلبه الوسواس، فإذا عمل فذكر الله خنس، وإذا غفل وسوس ورويناه في الذكر لجعفر بن أحمد بن فارس من وجه آخر عن ابن عباس، وفي إسناده محمد بن حميد الرازي، وفيه مقال، ولفظه: يحط الشيطان فاه على قلب بن آدم، فإذا سها وغفل وسوس، وإذا ذكر الله خنس.\n(٢) ٨ / ٥٧٠ في تفسير ﴿قل أعوذ برب الناس﴾ .\n(٣) أخرجه الطبري ٣٠ / ٢٢٨ من حديث جرير عن منصور عن سفيان عن ابن عباس، وهو منقطع، وذكره الحافظ بنحوه ونسبه لسعيد بن منصور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في التفسير - باب سورة ﴿قل أعوذ برب الناس﴾ . وقال الحافظ. أخرجه الطبري والحاكم وفي إسناده حكيم بن جبير، وهو ضعيف، ولفظه «من مولود إلا على قلبه الوسواس، فإذا عمل فذكر الله خنس، وإذا غفل وسوس» ورويناه في الذكر لجعفر بن أحمد بن فارس من وجه آخر عن ابن عباس، وفي إسناده محمد بن حميد الرازي، وفيه مقال، ولفظه: «يحط الشيطان فاه على قلب ابن آدم، فإذا سها وغفل وسوس، وإذا ذكر الله خنس» وأخرجه سعيد بن منصور من وجه أخر عن ابن عباس ولفظه: «يولد الإنسان والشيطان جاثم علي قلبه، فإذا عقل ذكر اسم الله خنس، إذا غفل وسوس» .","vol":"2","page":445},{"text":"<span data-type=\"title\" id=toc-256>الكتاب الثاني: في تلاوة القرآن وقراءته</span>، وفيه بابان\n<span data-type=\"title\" id=toc-257>الباب الأول: في التلاوة</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-258>الفصل الأول: في الحث عليها</span>\n٩٠٠ - (خ م) أبو موسى الأشعري - ﵁ -: قال: قال رسول الله ﷺ: «تَعاهَدُوا هذا القرآن، فَوَ الَّذي نَفْسُ مُحمَّدٍ بيدِهِ، لَهُوَ أَشَدُّ تَفَلُّتًا (١) من الإبل في عُقُلِها (٢)» . أخرجه البخاري، ومسلم (٣) .\n_________\n(١) رواية البخاري \" تفصيًا \" بفتح الفاء وكسر الصاد المشددة، وهو بمعنى التفلت.\n(٢) بضمتين، ويجوز سكون القاف جمع عقال بكسر أوله وهو الحبل، ووقع في رواية الكشميهني \" من عقلها \" ووقع في رواية الإسماعيلي \" بعقلها \"، قال القرطبي: من رواه \" من عقلها \" فهو على الأصل الذي يقتضيه التعدي من لفظ التفلت، وأما من رواه بالباء أو بالفاء فيحتمل أن يكون بمعنى: من، أو للمصاحبة أو الظرفية.\n(٣) البخاري ٩ / ٧٣٩ في فضائل القرآن، باب استذكار القرآن وتعاهده، ومسلم رقم (٧٩١) في صلاة المسافرين، باب الأمر بتعهد القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٤/٤٩٧ قال:حدثنا أبو أحمد. وفي ٤/٤١١ قال: حدثنا محمد بن الصباح (قال عبد الله بن أحمد بن حنبل: وسمعته أنا من محمد بن الصباح) قال: حدثنا إسماعيل بن زكريا. و«البخارى» ٦/٢٣٨ قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة. و«مسلم» ٢/١٩٢ قال: حدثنا عبد الله بن براد الأشعري.، وأبو كريب، قالا: حدثنا أبو أسامة..\nثلاثتهم - أبو أحمد، وإسماعيل، وأبو أسامة -عن بريد بن عبد الله، عن أبي بردة، فذكره.","vol":"2","page":447},{"text":"٩٠١ - (خ م ط س) عبد الله بن عمر بن الخطاب - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «إنما مَثَلُ صاحِبِ القُرآنِ كمَثَلِ صاحِبِ الإبلِ المُعَقَّلَةِ (١)، إنْ عاهَدَ عليها أمْسَكَها، وإن أطْلَقَها ذَهَبَتْ» . أخرجه الجماعة إلا الترمذي، وأبا داود.\nوزادَ مسلم في رواية أخرى: وإذا قام صاحبُ القرآن فقرأه بالليل والنهار ذَكَرَهُ، وإنْ لم يقُمْ بهِ نَسِيَه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المعقلة) هي: الإبل التي شدت بالعقال لئلا تهرب، والعقال حبيل صغير يشد به ساعد البعير إلى فخذه ملويًّا.\n(تعاهدوا) التعاهد والتعهد: المراجعة والمعاودة، قاله الهروي.\n_________\n(١) أي: مع الإبل المعقلة، شبه درس القرآن، واستمرار تلاوته بربط البعير الذي يخشى منه الشرود، فما دام التعهد موجودًا فالحفظ موجود، كما أن البعير ما دام مشدودًا بالعقال، فهو محفوظ. وقال العلماء: خص الإبل بالذكر، لأنها أشد الحيوان الانسي نفورًا، وفي تحصيلها بعد استمكان نفورها صعوبة.\n(٢) البخاري ٩ / ٧٠ في فضائل القرآن، باب استذكار القرآن وتعاهده، ومسلم رقم (٧٨٩) في صلاة المسافرين، باب الأمر بتعهد القرآن، والموطأ ١ / ٢٠٢ في القرآن، والنسائي ٢ / ١٥٤ في الصلاة، باب جامع ما جاء في القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) ١٤٣. و«أحمد» ٢/١٧ (٤٦٦٥) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٢٣) (٤٧٥٩) قال: حدثنا وكيع، قال: حدثنا العمري. حدثنا إسحاق قال: وفي ٢/٣٠ (٤٨٤٥) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. وفي ٢/٣٥ (٤٩٢٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب. وفي ٢/٦٤ قال (٥٣١٥) قال: قرأت على عبد الرحمن: مالك وفي ٢/١١٢ (٥٩٢٣) قال: حدثنا إسحاق بن عيسى، قال: أخبرنا مالك. و«البخاري» ٦/٢٣٧ قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. و«مسلم» (٢/١٩٠) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك.\nوفي ٢/١٩١ قال: حدثنا زهير بن حرب.، ومحمد بن المثنى، وعبيد الله بن سعيد، قالوا: حدثنا يحيى، وهو القطان. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. كلهم عن عبيد الله. (ح) وحدثنا ابن أبي عمر، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا يعقوب، يعني ابن عبد الرحمن. (ح) وحدثنا محمد بن إسحاق المسيبي، قال: حدثنا أنس، يعني ابن عياض، جميعا عن موسى بن عقبة. و«ابن ماجةة» ٣٧٨٣ قال: حدثنا أحمد ابن الأزهر،قال: حدثنا عبد الرزاق، قال: أبنأنا معمر، عن أيوب. و«النسائى» ٢/١٥٤، وفي الكبرى (٩٢٤)،وفي فضائل القرآن (٦٦) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي (فضائل القرأن) ٦٨ قال: أخبرنا قتيبة بن سعيد، قال حدثنا يعقوب، عن موسى بن عقبة.\nخمستهم -مالك، وعبيد الله بن عمر، وعبد الله بن عمر العمري، وأيوب السختياني،وموسى بن عقبة- عن نافع، فذكره.","vol":"2","page":448},{"text":"٩٠٢ - (خ م ت س) عبد الله بن مسعود - ﵄ -: قال: قال رسول الله ﷺ: «بِئْسما (١) لأحَدِهِمْ أن يقول: نَسيتُ آيةَ كَيْتَ ⦗٤٤٩⦘ وكَيْتَ (٢)، بل هو نُسِّيَ (٣)، واسْتَذْكِرُوا القرآن؛ فإنه أشَدُّ تَفَصِّيًا من صُدُورِ الرجال من النَّعم من عُقُلِها» .\nوفي رواية قال: لا يَقُلْ أحدُكُم: نَسِيتُ آية كذا وكذا، بَلْ هو نُسِّي. أخرجه الجماعة إلا الموطأ وأبا داود (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تفصيًّا) كل شيء كان لازمًا لشيء ففُصِل عنه، قيل: تفصَّى منه، ⦗٤٥٠⦘ كما يتفصى الإنسان من البلية أي: يتخلص منها.\n_________\n(١) اختلف العلماء في متعلق الذم من قوله ﷺ \" بئسما \" قيل: هو على نسبة الإنسان إلى نفسه، وهو لا صنع له فيه، فإذا نسبه إلى نفسه أوهم أنه انفرد بفعله، فكان ينبغي أن يقول ⦗٤٤٩⦘ أنسيت، أو نسيت بالتثقيل، على البناء للمجهول فيهما، أي: أن الله هو الذي أنساني، كما قال: ﴿وما رميت إذ رميت ولكن الله رمى﴾ لكن الذي يظهر أن ذلك ليس متعلق بالذم، فقد ثبت أن النبي ﷺ نسب النسيان إلى نفسه، وكذا نسبه يوشع إلى نفسه، حيث قال: ﴿إني نسيت الحوت﴾، ونسبه موسى إلى نفسه حيث قال: ﴿لا تؤاخذني بما نسيت﴾، وقد سبق قول الصحابة ﴿ربنا لا تؤاخذنا إن نسينا أو أخطأنا﴾ مساق المدح، وقال تعالى لنبيه ﷺ: ﴿سنقرئك فلا تنسى إلا ما شاء الله﴾، وقال بعضهم: سبب الذم ما فيه من الإشعار بعدم الاعتناء بالقرآن، إذ لا يقع النسيان إلا بترك التعاهد وكثرة الغفلة، فلو تعاهده بتلاوته والقيام به في الصلاة لدام حفظه وتذكره، فإذا قال الإنسان: نسيت الآية الفلانية، فكأنه شهد على نفسه بالتفريط، فيكون متعلق الذم ترك الاستذكار والتعاهد، لأنه الذي يورث النسيان، وقال النووي: الكراهة فيه للتنزيه.\n(٢) قال القرطبي: \" كيت وكيت \" يعبر بهما عن الجمل الكثيرة، والحديث الطويل، ومثلها \" ذيت وذيت \" وقال ثعلب: \" كيت \" للأفعال، و\" ذيت \" للأسماء.\nوفي \" الصحاح \" قال أبو عبيدة: يقال \" كان من الأمر كيت وكيت - بالفتح - وكيت وكيت - بالكسر - أي: كذا وكذا، والتاء فيهما هاء في الأصل، فصارت تاء في الوصل.\n(٣) ضبطوه بالتشديد والتخفيف، قال القرطبي: معنى التثقيل أنه عوقب بوقوع النسيان عليه لتفريطه في معاهدته واستذكاره، ومعنى التخفيف: أن الرجل ترك غير ملتفت إليه، وهو كقوله تعالى ﴿نسوا الله فنسيهم﴾ أي: تركهم في العذاب أو تركهم من الرحمة.\n(٤) البخاري ٩ / ٧٠، ٧٢ في فضائل القرآن، باب استذكار القرآن وتعاهده، ومسلم رقم (٧٩٠) في صلاة المسافرين، باب الأمر بتعهد القرآن، والترمذي رقم (٢٩٤٣) في القراءات، باب ومن سورة الحج، والنسائي ٢ / ١٥٤ في الصلاة، باب جامع ما جاء في القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه الحميدي (٩١) قال: حدثنا سفيان. و«أحمد» ١/٤١٧ (٣٩٦٠) قال: حدثنا سليمان بن داود، قال: حدثنا شعبة. وفي ١/٤٢٣ (٤٠٢٠) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي ١/٤٢٩ (٤٠٨٥) قال: حدثنا يحيى بن سعيد، عن سفيان، وشعبة. وفي ١/٤٣٨ (٤١٧٦) قال: حدثنا محمد بن جعفر، وحجاج قالا: حدثنا شعبة، و«الدرمي» ٣٣٥٠ قال: حدثنا عبيد الله بن عبد المجيد، عن شعبة.\nو«البخارى» ٦/٢٣٨ قال: حدثنا محمد بن عرعرة، قال: حدثنا شعبة. (ح) وحدثنا عثمان، قال: حدثنا جرير وفي ٦/٢٣٩ قال: حدثنا أبو نعيم، قال: حدثنا سفيان. و«مسلم» (٢/١٩١) قال: حدثنا زهير بن حرب.، وعثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال: إسحاق: أخبرنا، وقال الآخرن: حدثنا جرير. و«الترمذي» ٢٩٤٢ قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. و«النسائى» ٢/١٥٤ وفي الكبرى (٩٢٥) . وفي عمل اليوم والليلة (٧٢٦) وفي فضائل القرآن (٦٤) قال: أخبرنا عمران بن موسى.، قال: حدثنا يزيد بن زريع، قال: حدثنا شعبة.. وفي عمل اليوم والليلة (٧٢٧) .\nوفي فضائل القرآن (٦٧) قال: أخبرنا محمود بن غيلان، قال: أخبرنا أبو نعيم، ومعاوية، قالا: حدثنا سفيان. وفي فضائل القرآن (٦٥) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا جرير. وفي (٦٧) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. أربعتهم - سفيان بن عيينة، وشعبة، وسفيان الثوري، وجرير - عن منصور.\n٢-وأخرجه أحمد (١/٣٨١) (٣٦٢) قال: حدثنا أبو معاوية. و«مسلم» ٢/١٩١ قال: حدثنا ابن نمير، قال: حدثنا أبي، وأبو معاوية ح وحدثنا يحيى بن يحيى، قال: أخبرنا أبو معاوية. و«النسائي» في عمل اليوم واليلة (٧٢٥) قال: أخبرنا أحمد بن حرب، قال: حدثنا أبو معاوية.\nكلاهما -أبو معاوية وعبد الله بن نمير - عن الأعمش.\n٣- وأخرجه أحمد ١/٤٤٩ (٤٢٨٨) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. و«مسلم» (٢/١٩١) قال: حدثني محمد بن حاتم.، قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. و«النسائي» في عمل اليوم والليلة (٧٢٤) قال: أخبرنا عبد الوارث بن عبد الصمد بن عبد الوارث، قال: حدثنا أبو معمر، قال: حدثني عبد الوراث، قال: حدثني محمد بن جحادة. كلاها - ابن جريج، ومحمد بن جحادة - عن عبدة بن أبي لبابة.\n٤- وأخرجه أحمد ١/٤٦٣ (٤٤١٦) قال: حدثنا عفان قال: حدثنا حماد بن زيد، قال: حدثنا عاصم ابن بهدلة، وحدثنا منصور بن المعتمر..\nأربعتهم -منصور، والأعمش، وعبدة بن أبي لبابة، وعاصم بن بهدلة) عن شقيق أبي وائل، فذكره.\n* أخرجه النسائى في عمل اليوم والليلة (٧٢٨) قال: أخبرنا قتيبة بن سعيد، قال: حدثناحماد، عن منصور، وعاصم، عن أبي وائل، عن ابن مسعود، فذكره موقوفا.\nالروايات مطولة ومختصرة.","vol":"2","page":448},{"text":"٩٠٣ - (د) جابر بن عبد الله - ﵄ -: قال: خرجَ علينا رسولُ الله ﷺ ونحن نقْرَأُ القُرآنَ، وفينا الأعرَابيُّ والعجمِيُّ، فقال: اقرؤوا، فكلٌّ حَسَنٌ (١)، وَسيجيءُ أقوامٌ يُقيمونهُ كما يُقامُ القِدْحُ، يَتَعجَّلونهُ ولا يتأجَّلُونَهُ. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأعرابي): ساكن البادية من العرب. و«العجمي»: المنسوب إلى العجم، وهم الفرس.\n(القدح) السهم قبل أن يعمل له ريش ولا نصل.\n(يتأجلونه) التأجل: تَفَعُّل من الأجل، أي: يؤخرونه إلى أجل، والأجل: مدة معينة.\n_________\n(١) أي: فكل قراءة من قراءتكم حسنة مرجوة للثواب، إذا آثرتم الآجلة على العاجلة، ولا عليكم ألا تقيموا ألسنتكم إقامة القدح، وهو السهم قبل أن يراش،\nفإنه سيجيء أقوام يقيمون حروفه وألفاظه، ويجودونها بتفخيم المخارج وتمطيط الأصوات، يطلبون بقراءته العاجلة من عرض الدنيا والرفعة فيها، ولا يريدون به الآجلة وهو جزاء الآخرة.\nقال الطيبي: وفي الحديث رفع الحرج وبناء الأمر على المساهلة في الظاهر، وتحري الحسبة والإخلاص في العمل، والتفكر في معاني القرآن، والغوص في عجائب أمره.\n(٢) رقم (٨٣٠) في الصلاة، باب ما يجزئ الأمي والأعجمي من القراءة، وإسناده قوي، وأخرجه أحمد في \" المسند \" ٣ / ٣٩٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد\n٣/٣٥٧ قال: حدثنا عبد الوهاب.-يعني ابن عطاء - قال: أنبانا أسامة بن زيد الليثي.\n٢-وأخرجه أحمد ٣/٣٩٧ قال: حدثنا خلف بن الوليد. و«أبو داود» ٨٣٠ قال: حدثنا وهب بن بقية. كلاهما - خلف، ووهب- عن خالد، عن حميد الأعرج.\nكملاهما - أسامة الليثي، وحمد الأعرج - عن محمد بن المكندر فذكره.","vol":"2","page":450},{"text":"٩٠٤ - (د) سهل بن سعد - ﵁ -: قال: خرج علينا رسولُ الله ⦗٤٥١⦘ ﷺ ونحن نَقْتَرِئُ، فقال: «الحمدُ لله، كتابُ الله واحدٌ، وفيكم الأحمر، وفيكم الأبيض، وفيكم الأسود، اقْرَأوهُ قبل أن يَقْرأَهُ أقْوامٌ يُقيمونه كما يُقَامُ السَّهمُ، يتعجَّلُ أجرهُ، ولا يتأجَّله» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يقترئ) الاقتراء: افتعال من القراءة. ⦗٤٥٢⦘\n(الأحمر): كناية عن الأبيض، ومنه قوله ﷺ: «بُعثت إلى الأحمر والأسود»\n(والأسود): العرب لأن الغالب على ألوانهم الأدمة، والأدمة قريبة من السواد. والأحمر: العجم، لأن الغالب على ألوانهم البياض والحمرة.\n_________\n(١) رقم (٨٣١) في الصلاة، باب ما يجزئ الأمي والأعجمي من القراءة، وفي سنده وفاء بن شريح الحضرمي الصدفي الراوي عن سهل بن سعد، لم يوثقه غير ابن حبان وباقي رجاله ثقات، لكن يتقوى بحديث جابر المتقدم، وفي الباب عن عمران بن حصين مرفوعًا \" من قرأ القرآن فليسأل الله به، فإنه سيجيء أقوام يقرؤون القرآن يسألون الناس به \" أخرجه الترمذي رقم (٢٩١٨) وعن عبد الرحمن بن شبل عن النبي ﷺ قال: \" اقرؤوا القرآن ولا تغلوا فيه ولا تجفوا عنه، ولا تأكلوا به، ولا تستكثروا به \" أخرجه أحمد ٣ / ٤٢٨ و٤٤٤، قال الهيثمي في \" المجمع \": رجاله ثقات، وقواه الحافظ في \" الفتح \" وعن أبي بن كعب قال: علمت رجلًا القرآن فأهدى لي قوسًا، فقيل ذلك للنبي ﷺ فقال: \" إن أخذتها أخذت قوسًا من نار \" فرددتها، أخرجه ابن ماجة رقم (٢١٥٨) وعن معاذ عند الحاكم والبزار بنحو حديث أبي، وعن أبي الدرداء عند الدارمي بإسناد على شرط مسلم بنحوه أيضًا، وعن عبادة بن الصامت قال: علمت ناسًا من أهل الصفة الكتاب والقرآن فأهدى إلي رجل منهم قوسًا، فقلت: ليست بمال وأرمي عليها في سبيل الله ﷿، لآتين رسول الله ﷺ فلأسألنه، فأتيته فقلت: يا رسول الله، إنه رجل أهدى إلي قوسًا ممن كنت أعلمه الكتاب والقرآن، وليست بمال وأرمي عليها في سبيل الله، فقال: \" إن كنت تحب أن تطوق طوقًا من نار فأقبلها \" أخرجه أبو داود وابن ماجة، وذكر الحافظ في \" الفتح \" ٩ / ٨٦ حديث أبي سعيد عن أبي عبيد في \" فضائل القرآن \" قال: وصححه الحاكم ورفعه \" تعلموا القرآن واسألوا الله به قبل أن يتعلمه قوم يسألون به الدنيا، فإن القرآن يتعلمه ثلاثة نفر: رجل يباهي به، ورجل يستأكل به، ورجل يقرؤه لله \"، وقد استدل بهذه الأحاديث من قال: إنها لا تحل الأجرة على تعليم القرآن، وهو أحمد بن حنبل وأصحابه، وأبو حنيفة، وبه قال الضحاك بن قيس والزهري، وإسحاق وعبد الله بن شقيق، وأجابوا عن حديث \" إن أحق ما أخذتم عليه أجرًا كتاب الله \" بأنه خاص بأخذ الأجرة على الرقية فقط، كما يشعر به السياق جمعًا بينه وبين الأحاديث المتقدمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٨٣١) حدثنا أحمد بن صالح ثنا عبد الله بن وهب أخبرني عمرو وبن لهيعة عن بكر ابن سوادة عن وفاء بن شريح الصدفي عن سهل بن سعد الساعدي فذكره.","vol":"2","page":450},{"text":"٩٠٥ - (خ ت د) عثمان بن عفان - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «خيرُكمْ من تعلّمَ القُرآنَ وعَلَّمَهُ» . أخرجه البخاريُّ والترمذي، وأبو داود (١) .\n_________\n(١) البخاري ٩ / ٦٦، ٦٧ في فضائل القرآن، باب خيركم من تعلم القرآن وعلمه، والترمذي رقم (٢٩٠٩) في أبواب ثواب القرآن، باب ما جاء في تعليم القرآن، وأبو داود رقم (١٤٥٢) في الصلاة، باب ثواب قراءة القرآن، وأخرجه البخاري أيضًا بلفظ: \" إن أفضلكم من تعلم القرآن وعلمه \"، وللترمذي \" خيركم وأفضلكم من تعلم القرآن وعلمه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ١/٥٨ (٤١٢) قال: حدثنا محمد بن جعفر وبهز وحجاج، قالوا: حدثنا شعبة. وفي ١/٥٨ (٤١٣) قال:حدثنا عفان، قال:حدثنا شعبة. وفي ١/٦٩ (٥٠٠) قال:حدثنا يحيى ابن سعيد، عن سفيان وشعبة. و«الدارمي» ٤١ ٣٣ قال: حدثنا الحجاج بن منهال، قال: حدثنا شعبة. و«البخاري» ٦/٢٣٦ قال: حدثنا حجاج بن منهال، قال: حدثنا شعبة. و«أبو داود «» ١٤٥٢ قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. و«ابن ماجة» ٢١١ قال:حدثنا محمد بن بشار،قال: حدثنا يحيى بن سعيد القطان، قال: حدثنا شعبة وسفيان. و«الترمذي» ٢٩٠٧ قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. وفي (٢٩٠٨) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، عن سفيان وشعبة و«النسائي» في (فضائل اقرآن) ٦١ قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، عن شعبة. وفي (٦٢) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، عن شعبة وسفيان.\nكلاهما - شعبة وسفيان - قالا: حدثنا علقمة بن مرثد، قال: سمعت سعد بن عبيدة، وعن أبي عبد الرحمن السلمي، فذكره.\n* أخرجه أحمد (٥٧١) (٤٠٥) قال: حددثنا وكيع. (ح) وحدثنا عبد الرحمن. و«البخاري» (٦/٢٣٦) قال: حدثنا أبو نعيم. و«ابن ماجة» (٢١٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. «الترمذي» (٢٩٠٨) قال: حدثنا محمود بن غيلان، قال: حدثنا بشر بن السري. و«النسائي» في (فضائل القرآن) ٦٣ قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك.\nخمستهم - وكيع، وعبد الرحمن، وأبو نعيم، وبشر، وعبد الله - عن سفيان، عن علقمة بن مرثد، عن أبي عبد الرحمن االسلمي، فذكره ليس فيه (سعد بن عبيدة) .","vol":"2","page":452},{"text":"٩٠٦ - (م) أبو الأسود الدؤلي -﵀ -: قال: بُعِث أبو مُوسى إلى قُرَّاءِ أهلِ البصرَةِ، فدخل عليه ثلاثُمائة رجل قد قَرَؤوا القرآن، فقال: أَنتم خِيارُ أهلِ البصْرَةِ، وقُرَّاؤهُمْ، فَاتلوهُ، ولا يَطُولَنَّ عليكم الأمَدُ، فَتَقْسُوَ قُلُوبُكُمْ، كما قَستْ قُلُوبُ مَنْ كانَ قَبْلَكُم، وإنا كُنَّا نَقْرأُ سورة نشبِّهُها في الطُّولِ والشِّدَّةِ ببراءة، فَأُنْسِيتُهَا، غيرَ أني قد حَفِظْتُ منها: «لو كان لابنِ آدمَ واديانِ من مالٍ لابْتَغَى واديًا ثالثًا، ولا يَمْلأُ جَوْفَ ابن آدمَ إلا الترابُ»، وكُنَّا نقرأ سورة كُنَّا نُشَبِّهُها بإحدَى المُسبِّحاتِ فأُنْسِيتُها، غير أني حَفِظتُ منها: «يا أيُّها الذين آمنوا، لم تقولونَ ما لا تفعلون فَتُكْتبُ ⦗٤٥٣⦘ شَهادَة في أعناقكم فتُسَأَلُونَ عَنْهَا يَوْمَ القيامة» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٠٥١) في الزكاة، باب لو أن لابن آدم واديان لابتغى ثالثًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١٠٥٠) حدثني سويد بن سعيد حدثنا علي بن مسهر عن داود عن أبي حرب بن أبي الأسود عن أبيه قال: فذكره.","vol":"2","page":452},{"text":"٩٠٧ - (خ م ت د س) أبو موسى الأشعري - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَثل المُؤمِنِ الَّذي يقرأُ القُرآنَ مَثَلُ الأُتْرُجَّةِ، ريحُها طَيِّبٌ، وطَعْمُها طيِّبٌ، ومثلُ المؤمن الذي لا يقرأ القرآن مَثَلُ التمرة، لا ريحَ لها وطعمها حلوٌ، ومَثَلُ الْمنافِقِ الَّذِي يقرأُ القرآنَ مَثلُ الرَّيْحانَةِ، ريحها طيب، وطعمها مُرٌّ، ومَثَلُ المنافِقِ الذي لا يقرأُ القرآن كمثَل الْحَنْظَلةِ، لا ريحَ لها، وطعمها مُرٌّ» .\nوفي رواية: «ومَثَلُ الْفَاجِرِ» في الموضعين. أخرجه الجماعة إلا الموطأ، إلا أنَّ الترمذيَّ قال في الحنظلة: «وَرِيحُها مُرٌّ (١)» .\n_________\n(١) البخاري ٩ / ٥٨، ٥٩ في فضائل القرآن، باب فضل القرآن على سائر الكلام، وباب من راءا بالقرآن أو تأكل به أو فخر به، وفي الأطعمة، باب ذكر الطعام، وفي التوحيد، باب قراءة الفاجر والمنافق، ومسلم رقم (٧٩٧) في صلاة المسافرين، باب فضيلة حافظ القرآن، والترمذي رقم (٢٨٦٩) في الأمثال، باب ما جاء في مثل المؤمن القارئ للقرآن وغير القارئ، وأبو داود رقم (٤٨٢٠) في الأدب، باب من يؤمر أن يجالس، والنسائي ٨ / ١٢٤ و١٢٥ في الإيمان، باب مثل الذي يقرأ القرآن من مؤمن ومنافق، وأخرجه ابن ماجة رقم (٢١٤) في المقدمة، باب فضل من تعلم القرآن وعلمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد ٤/٣٩٧ قال: حدثنا روح، «النسائى» (٨/١٢٤) قال: حدثنا عمرو بن علي، قال: حدثنا يزيد بن زريع. كلاهما -روح ويزيد - قالا: ثنا سعيد\n٢- وأخرجه أحمد ٤/٤٠٣ قال:حدثنا عفان،وبهز. و«عبد بن حميد» (٥٦٥) قال حدثنى أبو الوليد. و«البخارى» (٦/٢٣٤، ٩/١٩٨) قال: حدثنا هدبة بن خالد و«مسلم» (٢/١٩٤) قال: حدثنا هداب بن خالد.\nأربعتهم - عفان،وبهز، وأبو الوليد وهدبة (هداب) - عن همام بن يحيى.\n٣- وأخرجه أحمد ٤/٤٠٤ قال: ثنا عفان،قال:حدثنا أبان.\n٤-وأخرجه أحمد ٤/٤٠٨ قال: حدثنا يحيى بن سعيد. و«البخاري» ٦/٢٤٤ قال: حدثنا مسدد، قال: حدثنا يحيى. و«مسلم» ٢/١٩٤ قال وحدثنا محمد بن المثنى،قال: حدثنا يحيى بن سعيد. و«أبو داود» ٤٨٣ قال: حدثنا مسدد، قال: حدثنا يحيى ح وحدثنا ابن معاذ،قال: حدثنا أبي. و«ابن ماجة» ٢١٤ قال: حدثنا محمد بن بشار، ومحمد بن المثني، قالا: حدثنا يحيى بن سعيد. و«النسائي» في فضائل القرآن (١٠٦) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى. كلاهما -يحيى، ومعاذ - عن شعبة.\n٥- وأخرجه الدارمي (٣٣٦٦) قال: حدثنا أبو النعمان. و«البخاري» (٧/٩٩) قال: حدثنا قتيبة. و«مسلم» (٢/١٩٤) قال: حدثنا قتبية بن سعيد، وأبو كامل الجحدري. والترمذي (٢٨٦٥) قال: حدثنا وقيتبة. و«النسائي» في فضائل القرآن (١٠٧) قال:أخبرنا قتيبة بن سعيد. ثلاثتهم - أبو النعمان، وقتيبة، وأبو كامل - عن أبي عوانة.\nخمستهم - سعيد، وهمام، وأبان، وشعبة، وأبو عوانة - عن قتادة، قال حدثنا أنس بن مالك، فذكره.\n* صرح قتادة بالسماع في رواية ورح بن عبادة عند أحمد (٤/٣٩٧) ورواية هدبة بن خالد عند البخاري (٦/٣٢٤،٩/١٩٨) .","vol":"2","page":453},{"text":"٩٠٨ - (س) السائب بن يزيد -﵀ -: أنَّ شُرَيْحًا الْحَضْرَمِيّ ذُكِرَ عند رسول الله ﷺ، فقال رسول الله ﷺ: «لا يَتَوَسّدُ القرآن» . أخرجه النسائي (١) . ⦗٤٥٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n قال الهروي: قال ابن الأعرابي: قوله: «لا يتوسد القرآن» يجوز أن يكون مدحًا وأن يكون ذمًا.\nفالمدح: أنه لا ينام الليل عن القرآن، فيكون القرآن متوسدًا معه، لم يتهجد به.\nوالذم: أنه لا يحفظ من القرآن شيئًا، فإذا نام لم يتوسد معه القرآن يقال: توسد فلان ذراعه: إذا نام عليها، وجعلها كالوسادة له.\n_________\n(١) ٣ / ٢٥٧ في الصلاة، باب وقت ركعتي الفجر، وذكر الاختلاف على نافع، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائى (٣/٢٥٧) أخبرنا سويد بن نصر قال: حدثنا عبد الله قال أنبأنا يونس عن الزهري قال: أخبرني السائب بن يزيد، فذكره.","vol":"2","page":453},{"text":"<span data-type=\"title\" id=toc-259>الفصل الثاني: في آداب التلاوة</span>، وفيه خمسة فروع\n<span data-type=\"title\" id=toc-260>الفرع الأول: في تحسين القراءة والتغني بها</span>\n٩٠٩ - (د س) البراء بن عازب - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «زَيِّنُوا الْقُرآنَ بأصواتكم (١)» . ⦗٤٥٥⦘ أخرجه أبو داود، والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زينوا القرآن بأصواتكم) قال الخطابي في قوله: «زينوا القرآن بأصواتكم» قد فسره غير واحد من أئمة الحديث: زينوا أصواتكم بالقرآن، وقالوا: هذا من باب المقلوب، كما قالوا: عرضت الناقة على الحوض، وإنما هو: عرضت الحوض على الناقة.\nقال: ورواه معمر عن منصور عن طلحة، فقدم الأصوات على القرآن، وهو الصحيح.\nقال: ورواه طلحة عن عبد الرحمن بن عوسجة عن البراء: أن رسول الله ﷺ قال: «زينوا أصواتكم بالقرآن» أي: الهجوا بقراءته، واشغلوا أصواتكم به، واتخذوه شعارًا وزينة.\n_________\n(١) ويكون ذلك بتحسين الصوت عند القراءة، فإن الكلام الحسن يزيد حسنًا وزينة بالصوت الحسن، وفي أدائه بحسن الصوت وجودة الأداء بعث للقلوب على استماعه والإصغاء إليه، قال التوربشتي: هذا إذا لم يخرجه التغني عن التجويد، ولم يصرفه عن مراعاة النظم في الكلمات والحروف، فإن انتهى إلى ذلك، عاد الاستحباب كراهة، وأما ما أحدثه المتكلفون بمعرفة الأوزان والموسيقى فيأخذون في ⦗٤٥٥⦘ كلام الله مأخذهم في التشبيب والغزل، فإنه من أسوأ البدع، فيجب على السامع النكير، وعلى التالي التعزير.\n(٢) أبو داود رقم (١٤٦٨) في الصلاة، باب استحباب الترتيل في القراءة، والنسائي ٢ / ١٧٩ و١٨٠ في الصلاة، باب تزيين القرآن بالصوت، وإسناده صحيح، وأخرجه الدارمي ٢ / ٤٧٤، وأحمد ٤ / ٢٨٣، ٢٨٥، ٢٩٦، ٣٠٤، وابن ماجة رقم (١٣٤٢) وصححه ابن حبان والحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٣) قال: حدثنا حميد بن عبد الرحمن، عن الأعمش وفي (٤/٢٨٥) قال: حدثنا عفان، قال: حدثنا محمد بن طلحة. وفي ٤/٢٩٦ قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن منصور، والأعمش. وفي (٤/٣٠٤) قال: حدثنا يحيى، ومحمد بن جعفر، قالا: حدثنا شعبة.\nوفي (٤/٣٠٤) قال: حدثنا وكيع، قال: حدثنا الأعمش (ح) وحدثنا ابن نمير، قال: أخبرنا الأعمش. و«الدارمي» ٣٥٠٣ قال: حدثنا عبيد الله، عن سفيان، عن منصور، والبخارى في خلق العباد (صفحة٣٣) قال: حدثان عمر بن حفص، قال: حدثنا أبي، عن الأعمش، (ح) وحدثنا قتيبة، قال: حدثنا جرير، عن الأعمش.\n(ح) وحدثنا عثمان، قال: حدثنا جرير، عن منصور. (ح) وحدثنا محمد، قال: حدثنا غندر، قال: حدثنا شعبة وفي (٣٤) قال: حدثنا محمود قال: حدثنا أبو داود، قال: حدثنا شعبة (ح) وحدثنا قرة بن حبيب، قال: حدثنا شعبة، ومحمد بن طلحة. و«أبوداود» ١٤٦٨ قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير، عن الأعمش. و«ابن ماجة» ١٣٤٢ قال: حدثنا محمد بن بشار.، قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر، قالا: حدثنا شعبة، و«النسائى» ٢ /١٧٩ قال: أخبرنا علي بن حجر، قال: حدثنا جرير، عن الأعمش. وفيه ٢/١٧٩ قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا شعبة.\nأربعتهم - الأعمش، ومحمد بن طلحة، ومنصور، وشعبة- عن طلحة بن مصرف، قال: سمعت عبد الرحمن بن، عوسجة، فذكره","vol":"2","page":454},{"text":"٩١٠ - (خ م د س) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «ما أذِنَ اللهُ لشيءٍ ما أَذِنَ لِنَبيٍّ أنْ يتَغنَّى (١) بالقُرآن» . ⦗٤٥٧⦘\nوفي رواية: لنَبيٍّ حَسَنِ الصَّوْتِ بالقرآن يجْهرُ به.\nهذه رواية البخاري ومسلم، وأبي داود، والنسائي.\nولمسلم أيضًا: لنَبيٍّ يتَغَنَّى بالقُرآنِ يَجْهَر به.\nوللبخاري أيضًا قال: قال رسول الله ﷺ: «ليس منا مَنْ لم يتَغَنَّ بالقُرآنِ» زاد غيره (٢) «يَجْهَرُ به» . كذا في كتاب البخاري (٣) . ⦗٤٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما أذن لنبي يتغني بالقرآن) وقوله: «ما أذن الله لنبي، ما أذن لنبي يتغني بالقرآن» يعني: ما استمع، يقال: أذن إلى الشيء وللشيء، يأذن أذنًا، أي استمع له، والتغني: تحزين القراءة، وترقيقها، ومنه قوله: «زينوا القرآن بأصواتكم»\nوقيل: المراد به: رفع الصوت بها، وقد جاء في بعض الروايات كذلك، أي يجهر بها.\nوجاء في بعضها عن سفيان «يتغنى» أي: يستغني.\n_________\n(١) قال الحافظ في \" الفتح \": كذا لهم، وأخرجه أبو نعيم من وجه آخر عن يحيى بن بكير شيخ البخاري فيه بدون \" أن \"، وزعم بن الجوزي أن الصواب حذف \" أن \" وأن إثباتها وهم من ⦗٤٥٦⦘ بعض الرواة، لأنهم كانوا يروون بالمعنى، فربما ظن بعضهم المساواة، فوقع في الخطأ، لأن الحديث لو كان بلفظ \" أن \" لكان من الإذن - بكسر الهمزة وسكون الذال - بمعنى الإباحة والإطلاق، وليس ذلك مرادًا هنا، وإنما هو من الأذن - بفتحتين - وهو الاستماع. وقوله \" أذن \" أي: استمع والحاصل: أن لفظ \" أذن \" بفتحة ثم كسرة في الماضي، وكذا في المضارع مشترك بين الإطلاق والاستماع. تقول: أذنت آذن – بالمد - فإن أردت الإطلاق فالمصدر بكسرة ثم سكون، وإن أردت الاستماع فالمصدر بفتحتين.\nوقال القرطبي: أصل الأذن – بفتحتين - أن المستمع يميل بإذنه إلى جهة من يسمعه، وهذا المعنى في حق الله لا يراد به ظاهره، وإنما هو على سبيل التوسع على ما جرى به عرف المخاطب، والمراجعة في حق الله تعالى إكرام القارئ وإجزال ثوابه، لأن ذلك ثمرة الإصغاء. ووقع عند مسلم من طريق يحيى بن أبي كثير عن أبي سلمة في هذا الحديث \" أذن لشيء كأذنه \" بفتحتين، ومثله عند أبي داود من طريق محمد بن أبي حفصة عن عمرو بن دينار عن أبي سلمة، وعند أحمد وابن ماجة والحاكم - وصححه - من حديث فضالة بن عبيد \" أشد أذنًا إلى الرجل الحسن الصوت بالقرآن من صاحب القينة إلى قينته \" وما أنكره ابن الجوزي ليس بمنكر، بل هو موجه، وقد وقع عند مسلم في رواية أخرى كذلك، ووجهها عياض بأن المراد: الحث على ذلك والأمر به.\nوقد ذكر البخاري عقيب حديث أبي هريرة \" قال سفيان: تفسيره: يستغني به \".\nقال الحافظ: كذا فسره سفيان، ويمكن أن يستأنس له بما أخرجه أبو داود وابن الضريس وصححه أبو عوانة، عن ابن أبي مليكة عن عبيد الله بن أبي نهيك \" لقيني سعد بن أبي وقاص وأنا في السوق فقال: تجار كسبة، سمعت رسول الله ﷺ يقول: \" ليس منا من لم يتغن بالقرآن \"، وقد ارتضى أبو عبيد تفسير \" يتغن \" بـ \" يستغني \" وقال: إنه جائز في كلام العرب، وأنشد للأعشى:\nوكنتُ أمرءًا زمنًا بالعِرَاقِ ... خَفِيفَ المُنَاخِ طَويلَ التغنّي\nأي: كثير الاستغناء، وقال المغيرة بن حبناء:\nكِلانا غَنيٌّ عن أخيه حَياتَه ... ونحْنُ إذا مِتْنا أشَدُّ تَغَانِيا\nقال: فعلى هذا يكون المعنى: من لم يستغن بالقرآن عن الإكثار من الدنيا فليس منا، أي على طريقتنا، واحتج أبو عبيد أيضًا بقول ابن مسعود \" من قرأ سورة آل عمران فهو غني \" ونحو ذلك. ⦗٤٥٧⦘ وقال ابن الجوزي: اختلفوا في معنى قوله \" يتغنى \" على أربعة أقوال أحدها: تحسين الصوت. والثاني: الاستغناء. والثالث: التحزن، قاله الشافعي. والرابع: التشاغل به. تقول العرب: تغنى بالمكان: أقام به.\nقال ابن الأعرابي: كانت العرب إذا ركبت الإبل تتغنى، وإذا جلست في أفنيتها وفي أكثر أحوالها، فلما نزل القرآن أحب النبي ﷺ أن يكون هجيراهم القرآن مكان التغني. وفيه قول آخر حكاه ابن الأنباري في \" الزاهر \" قال: المراد به: التلذذ والاستحلاء له، كما يستلذ أهل الطرب بالغناء، فأطلق عليه \" تغنيًا \" من حيث أنه يفعل عنده ما يفعل عند الغناء، وهو كقول النابغة:\nبكاءَ حمَامَةٍ تَدْعُو هَديلا ... مفَجَّعةٍ على فَنَنٍ تُغَنِّي\nأطلق على صوتها غناء، لأنه يطرب كما يطرب الغناء، وإن لم يكن غناء حقيقة.\n(٢) أي: غير الزهري الراوي عن أبي سلمة، وهذا الغير المبهم، هو محمد بن إبراهيم التيمي، كما جاء مصرحًا به في رواية البخاري في التوحيد، باب قول النبي ﷺ: \" الماهر بالقرآن مع الكرام البررة \".\n(٣) البخاري ٩ / ٦٠، ٦١ في فضائل القرآن، باب من لم يتغن بالقرآن، وفي التوحيد، باب قول الله تعالى ﴿ولا تنفع الشفاعة عنده إلا لمن أذن له﴾، وباب قول الله تعالى ﴿وأسروا قولكم أو اجهروا به إنه عليم بذات الصدور﴾، وقد أبعد الألباني النجعة في كتابه صفة صلاة النبي ﷺ، ص ١٠٦ فعزاه إلى أبي داود، وباب قول النبي ﷺ \" الماهر بالقرآن مع الكرام البررة \"، ومسلم رقم (٧٩٢) في صلاة المسافرين، باب استحباب تحسين الصوت بالقرآن، وأبو داود رقم (١٤٧٣) في الصلاة، باب استحباب الترتيل في القراءة، والنسائي ٢ / ١٨٠ في الصلاة، باب تزيين القرآن بالصوت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٤٩) قال حدثنا سفيان قال سمعت الزهري. و«أحمد» (٢/٢٧١) قال: حدثنا عبد الرزاق. قال: حد ثنا معمر، عن الزهري وفي (٢/٢٨٥) قال: حدثنا محمد بن بكر وعبد الرزاق. قالا: أخبرنا ابن جريج. قال عبد الرزاق في حديثه: أخبرني ابن شهاب. وفي ٢/٤٥٠ قال: حدثنا يزيد. وقال: أخبرنا محمد بن عمرو. و«الدارمي» ١٤٩٦ ٣٥٠٠، قال: أخبرنا يزيد بن هارون. قال: أخبرنا محمد بن عمرو. وفي (١٤٩٩) قال: أخبرنا محمد بن أحمد. قال: حدثنا سفيان، عن الزهري. وفي (٣٤٩٣) قال: حدثنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني عقيل، عن ابن شهاب.\nو«البخارى» (٦/٢٣٥، ٩/١٧٣) قال: حدثنا يحيى بن بكير. قال: حدثني الليث، عن عقيل، عن ابن شهاب. وفي (٦/٢٣٦) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان، عن الزهري. وفي (٩/١٩٣)، في (خلق أفعال العباد) صفحة ٣٢ قال: حدثنا إبراهيم بن حمزة، قال: حدثني ابن أبي حازم عن يزيد، عن محمد بن إبراهيم. وفي (خلق أفعال العباد) صفحة ٣٢ قال: حدثني يحيى بن يوسف. قال: حدثنا عبيد الله بن عمرو، عن إسحاق بن راشد، عن الزهري. و«مسلم» (٢/٢١٩٢) قال: حدثني عمرو الناقد وزهير بن حرب. قالا: حدثنا سفيان بن عيينة، عن الزهري. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس.\n(ح) وحدثني يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. قال: أخبرني عمرو كلاهما عن ابن شهاب. (ح) وحدثني بشر بن الحكم. قال: حدثنا عبد العزيز بن محمد. قال حدثنا يزيد، وهو بن الهاد، عن محمد بن إبراهيم. (ح) وحدثني ابن أخي ابن وهب. قال حدثنا عمي عبد الله بن وهب. قال: أخبرني عمر بن مالك وحيوة بن شريح، عن ابن الهاد بهذا الإسناد مثله سواء. (ح) وحدثنا الحكم بن موسى. قال: حدثنا هقل، عن الأوزاعي، عن يحى بن أبي كثير. (ح) وحدثنا يحيى بن أيوب وقتيبة بن سعيد وابن حجر. قالوا: حدثنا إسماعيل، وهو بن جعفر، عن محمد بن عمرو. و«أبو داود» (١٤٧٣) قال: حدثنا سليمان بن داود المهري. قال: أخبرنا ابن وهب. قال: حدثني عمر بن مالك وحيوة، عن ابن الهاد، عن محمد بن إبراهيم بن الحارث.\nو«النسائي» (٢/١٨٠)، في الكبرى (٩٩٩)، وفي فضائل القرآن (٧٧) قال: أخبرنا محمد المكي. قال: حدثنا ابن أبي حازم، عن يزيد بن عبد الله، عن محمد بن إبراهيم. وفي (٢/١٨٠) وفي الكبرى (١٠٠٠)، وفي فضائل القرآن (٧٣) قال: أخبرنا قتيبة قال: حدثنا سفيان، عن الزهري. وفي (فضائل القرآن) ٧٨ قال: أخبرنا محمد بن رافع، قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري.\nأربعتهم - ابن شهاب الزهري، وأ حمد بن عمرو، ومحمد بن إبراهيم التيمي، ويحيي بن أبي كثير - عن أبي سملة بن عبد الرحمن، فذكره.\n* أخرجه الدارمي (٣٤٩٤) قال: حدثنا عبد الله بن صالح. قال: حدثنا الليث. قال: حدثني يونس. عن ابن شهاب. قال: أخبرني أبو سلمة، أن أبا هريرة قال: «ماأذن الله لشيء كما أذن لنبي يتغنى بالقرآن» . موقوف.","vol":"2","page":455},{"text":"٩١١ - (د) عبد الله بن أبي يزيد - ﵀ -: قال: مَرَّ بنا أبُو لُبَابَةَ فاتَّبعْنَاهُ، حتى دَخلَ بيتَهُ، فدَخلْنا عليه، فإذا رَجُلٌ رَثُّ الهيئَةِ، فسمعتُه يقول: سمعتُ رسولَ الله ﷺ يقول: «ليس منَّا من لم يتَغَنَّ بالقُرآن»، قال: فقُلتُ لابن أبي مُلَيْكَةَ: يا أبا محمد، أرأيتَ إذا لم يكُنْ حَسَنَ الصَّوْتِ؟ قال: يُحَسِّنُهُ ما استطاع. أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٧١) في الصلاة، باب استحباب الترتيل في القراءة، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (١٤٧١) قال: ثنا عبد الأعلى بن حماد، ثنا عبد الجبار بن الورد قال: سمعت ابن أبي مليكة يقول: قال: عبيد الله بن أبي يزيد، فذكره.","vol":"2","page":458},{"text":"٩١٢ - (د) سعد بن أبي وقاص - ﵁ -: قال: قال رسول الله ﷺ: «ليْس مِنَّا من لم يَتَغَنَّ بالقُرآن» . أخرجه أبو داود (١) . ⦗٤٥٩⦘\nوقال: قال لي قُتَيْبَةُ: هو في كتابي عن سعيد بن أبي سعيد، أن رسول الله ﷺ قال - وذكر الحديث.\n_________\n(١) رقم (١٤٦٩) و(١٤٧٠) و(١٤٧١) في الصلاة، باب استحباب الترتيل في القراءة، وإسناده صحيح، وأخرجه أحمد رقم (١٤٧٦) وابن ماجة رقم (١٣٣٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٧٦) قال حدثنا سفيان قال: حدثنا عمرو بن دينار وفي (٧٧) قال: حدثنا سفيان قال: حدثنا ابن جريج. و«أحمد» (١/١٧٢) (١٤٧٦) قال: حدثنا وكيع قال حدثنا سعيد بن حسان المخزومي. وفي (١/١٧٥) (١٥١٢) قال: حدثنا حجاج قال: أنبأنا ليث (ح) وأبو النضر قال: حدثنا الليث. وفي (١/١٧٩) (١٥٤٩) قال: حدثنا سفيان، عن عمرو، و«عيد بن حميد» (١٥١) قال: حدثنا أبو الوليد، قال: حدثنا ليث بن سعد. و«الدارمي» ١٤٩٨ قال: أخبرنا محمد بن أحمد بن أبي خلف، قال: حدثنا سفيان، عن عمرو -يعني ابن دينار - وفي (٣٤٩١) قال الدارمي: حدثنا أبو الوليد الطيالسي، قال: حدثنا ليث بن سعد. و«أبو داود» ١٤٦٩ قال: حدثنا أبو الوليد الطيالسي، عن الليث. وفي (١٤٧٠) قال أبو داود: حدثنا عثمان بن أبي شيبة، قال: حدثنا سفيان بن عيينة، عن عمرو.\nأربعتهم -عمرو، وا بن جريج، وسعيد بن حسان، والليث - عن عبد الله بن أبي مليكة، عن عبد الله بن أبي نهيك، فذكره.\n* في رواية عمرو بن دينار، وسعيد بن حسان، والليث عند أبي داود: (عبيد الله بن أبي نهيك) . وفي رواية الليث عند أحمد، وعبد بن حميد (عبد الله بن أبي نهيك) . وفي رواية الليث عند الدارمي: (ابن أبي نهيك) وفي رواية ابن جريج في المطبوع من مسند الحميدي: (عبد الله بن أبي نهيك) . بينما قال المزي: رواه الحميدي عن سفيان عن ابن جريج، عن ابن أبي مليكة، عن عبد الله، عن سعد «تحفة الأشراف» ٣٩٠٥.\n* في رواية أبي داود (١٤٦٩) قال: حدثنا أبو الوليد الطيالسي، وقتيبة بن سعيد، ويزيد بن خالد بن موهب الرملي. أن الليث حدثهم عن عبد الله بن أبي مليكة، عن عبيد الله بن أبي نهيك، عن سعد بن أبي وقاص.\nوقال يزيد -ابن خالد الرملي -: عن ابن أبي مليكة، عن سعيد بن أبي سعيد. وقال قتيبة: هو في كتابي عن سعيد بن أبي سعد قال: قال رسول الله ﷺ: «ليس منا من لم يتغن بالقرآن» .","vol":"2","page":458},{"text":"٩١٣ - () (حذيفة بن اليمان - ﵄ -): أَنَّ رسولَ اللهِ ﷺ قال: «اقرؤوا القُرآنَ بِلُحُونِ العَرَبِ وأصواتِها، وإيَّاكم ولُحون أَهْلِ العِشْق، ولُحُون أهْلِ الكتابيْنِ، وسيجيءُ بعدي أقْوَامٌ يُرَجِّعُونَ بالقرآن تَرْجِيعَ الغِناءِ والنَّوْح، لا يُجَاوِزُ حَناجِرَهم، مَفْتُوَنةٌ قُلُوبُ الذين يُعْجِبُهُمْ شَأْْنُهُمْ» . أخرجه رزين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بلحون العرب) اللحون والألحان: جمع لحن: وهو التطريب وترجيع الصوت، وتحسين قراءة القرآن، أو الشعر، أو الغناء، ويشبه أن يكون هذا الذي يفعله قراء زماننا بين يدي الوعاظ في المجالس من اللحون الأعجمية، التي يقرؤون بها، مما نهى عنه رسول الله ﷺ.\n(يرجعون) الترجيع في القراءة: ترديد الحروف، كقراءة النصارى.\n_________\n(١) ذكره السيوطي في \" الجامع الصغير \" وعزاه للطبراني في \" الأوسط \"، والبيهقي في \" الشعب \" من حديث بقية عن الحصين الفزاري عن أبي محمد عن حذيفة. قال ابن الجوزي في \" العلل: حديث لا يصح \" وأبو محمد مجهول، وبقية يروي عن الضعفاء ويدلسهم، وقال الهيثمي في \" المجمع \": فيه راو لم يسم. وفي \" الميزان \" للذهبي في ترجمة حصين بن مالك الفزاري: تفرد عنه بقية، وليس بمعتمد. والخبر منكر، ومثله في \" لسان الميزان \" للحافظ ابن حجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: ذكره الهيثمي في «المجمع» البحرين قال: ثنا محمد بن جابان، ثنا محمد بن مهران الجمال، ثنا بقبية بن الوليد، عن حصين بن مالك الفزراري، قال: سمعت شيخان -؟ قديما يكني بأبي محمد يحدث عن حذيفة بن اليمان، فذكره.\nوقال أي الطبراني: لا يروي عن حذيفة إلا بهذا الإسناد، تفرد به بقية قلت: وبقية مدلس، وقد عنعنه.","vol":"2","page":459},{"text":"<span data-type=\"title\" id=toc-261>الفرع الثاني: في الجهر بالقراءة</span>\n٩١٤ - (د) أبو سعيد الخدري - ﵁ -: قال: اعْتَكَفَ رسولُ الله ﷺ في المسجد، فَسَمِعَهُمْ يَجْهَرون بالقراءةِ، فكشَفَ السِّتْرَ، وقال: «ألا إنَّ كُلَّكُمْ يُناجِي رَبَّهُ، فلا يُؤذِيَنَّ بعضُكم بعضًا، ولا يَرفَعْ بعضُكم على بعض في القراءةِ» أو قال: «في الصلاة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٣٢) في الصلاة، باب رفع الصوت بالقراءة في صلاة الليل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣ /٩٤) . و«عبد بن حميد» ٨٨٣.و«أبو داود» ١٣٣٢ قال حدثنا الحسن بن علي و«النسائى» في (فضائل القرآن) ١١٧ قال: أخبرنا محمد بن رافع. و«ابن خزيمة» ١١٦٢ قال: حدثنا محمد بن يحيى وعبد الرحمن بن بشر.\nستتهم- أحمد، وعبد بن حميد، والحسن، وابن رافع،وابن يحيى، وابن بشر - عن عبد الرزاق قال حدثنا معمر، عن إسماعيل بن أمية عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"2","page":460},{"text":"٩١٥ - (خ م د) عائشة - ﵂ -: قالت: سَمِعَ رسولُ الله ﷺ رجلًا يقرأُ في سُورةٍ بالليل، فقال: «يرحمُهُ الله، لقَدْ أذْكَرَني كذا وكذا آية كنتُ أُنسيِتُها (١) من سورة كذا وكذا» . ⦗٤٦١⦘\nوفي رواية: «أسْقَطْتُهُنَّ من سورَةِ كذا» .\nوفي أخرى قالت: كان النبيُّ ﷺ يَسمَعُ قراءةَ رُجلٍ في المسجد، فقال: «﵀، لقد أذْكرني آية كُنتُ أُنسِيتُها» . هذه رواية البخاري ومسلم.\nوأخرجه أبو داود، قالت: إنَّ رُجلًا قَامَ من اللَّيْلِ، فقَرأَ، فرفَعَ صوتَهُ بالقُرآنِ، فلمَّا أصْبَح، قال رسولُ الله ﷺ: «يرحمُ الله فلانًا، كَأيِّنْ من آيةٍ أَذْكَرَنِيهَا اللَّيْلَةَ، كُنْتُ قد أسقطتها (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كأيِّن) كأين وكائن بمعنى كم، وهي كاف التشبيه، دخلت علي «أي» التي للاستفهام، ولم يظهر للتنوين صورة في الخط إلا في هذه الكلمة.\n_________\n(١) نقل الحافظ عن الإسماعيلي، أن النسيان من النبي ﷺ لشيء من القرآن يكون على قسمين: أحدهما: نسيانه الذي يتذكره عن قرب، وذلك قائم بالطباع البشرية، وعليه يدل قوله ﷺ في حديث ابن مسعود في السهو \" إنما أنا بشر مثلكم أنسى كما تنسون \"، والثاني: أن يرفعه الله عن قلبه على إرادة نسخ تلاوته، وهو المشار إليه بالاستثناء في قوله تعالى ﴿سنقرئك فلا تنسى إلا ما شاء الله﴾ .\nفأما القسم الأول، فعارض سريع الزوال لظاهر قوله تعالى ﴿إنا نحن نزلنا الذكر وإنا له لحافظون﴾ .\nوأما الثاني، فداخل في قوله تعالى ﴿ما ننسخ من آية أو ننسها﴾ على قراءة من قرأ بضم أوله من غير همز.\nقال الحافظ: وفي الحديث: دليل لمن أجاز النسيان على النبي ﷺ فيما ليس طريقه البلاغ مطلقًا، وكذا فيما طريقه البلاغ، بشرط أنه لا يقع إلا بعد ما يقع التبليغ، وبشرط أنه لا يستمر على نسيانه، بل يحصل له تذكره، إما بنفسه وإما بغيره. فأما قبل تبليغه فلا يجوز عليه فيه النسيان أصلًا.\n(٢) البخاري ٩ / ٧٥، ٧٦ في فضائل القرآن، باب نسيان القرآن، وباب من لم ير بأسًا أن يقول: سورة البقرة وسورة كذا وكذا، وفي الشهادات، باب شهادة الأعمى وأمره ونكاحه، وفي الدعوات، قول الله تعالى ﴿وصل عليهم﴾، ومسلم رقم (٧٨٨) في صلاة المسافرين، باب الأمر بتعهد القرآن، وأبو داود رقم (١٣٣١) في الصلاة، باب رفع الصوت بالقراءة في صلاة الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٦/٦٢و١٣٨ قال: حدثنا وكيع. و«البخاري» (٢٢٥٣ و٦/٢٣٩) قال: حدثنا محمد بن عبيد بن ميمون. قال: أخبرنا عيسى بن يونس. وفي ٦/٢٣٨ قال: حدثا ربيع بن يحيى قال: حدثنا زائدة. وفي ٦/٢٣٩ قال: حدثنا أحمد بن أبي رجاء. قال: حدثنا أبو أسامة. وفي ٦/٢٤٠ قال: حدثنا بشر بن آدم. قال: أخبرنا علي بن مسهر. وفي ٨/٩١ قال: حدثنا عثمان بن أبي شيبة قال: حدثنا عبدة.\nو«مسلم» (٢/١٩٠) قال: حدثنا أبو بكر ابن أبي شيبة. وأبو كريب. قالا: حدثنا أبو أسامة. (ح) وحدثنا ابن نمير. قال: حدثنا عبدة وأبو معاوية. و«أبو داود» (١٣٣١، ٣٩٧٠) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. و«النسائي» في فضائل القرآن (٣١) قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا عبدة بن سليمان.\nثمانيتهم - وكيع، وعيسى بن يونس، وزائدة بن قدامة، وأبو أسامة حماد بن أسامة، وعلي بن مسهر، وعبدة بن سليمان، وأبو معاوية الضرير، وحماد بن سلمة - عن هشام بن عروة عن أبيه، فذكره.","vol":"2","page":460},{"text":"٩١٦ - (س) أم هانىءٍ - ﵂ -: قالت: كنتُ أسمع قراءةَ رسولِ الله ﷺ وأنا على عريشي. أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٧٨ - ١٧٩ في الصلاة، باب رفع الصوت بالقرآن، وفي سنده أبو العلاء، واسمه هلال بن خباب العبدي، وهو وإن كان صدوقًا فإنه تغير بأخره، وبقية رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١٧٩،١٧٨) أخبرنا يعقوب بن إبراهيم الدورقي، عن وكيع قال:حدثنا مسعر عن أبي العلاء عن يحيى بن جعدة عن أم هانئ فذكره.","vol":"2","page":461},{"text":"٩١٧ - (ت د س) عبد الله بن أبي قيس -﵀ - قال: سألتُ ⦗٤٦٢⦘ عائشة -﵂- كيف كانت قراءةُ رسول الله ﷺ بالليل، أكان يُسِرُّ بالقراءةِ، أم يَجْهر؟ فقالت: كُلُّ ذلك قد كان يفعَلُ، رُبَّما أسَرَّ بالقرِاءةِ، ورُبَّما جَهَرَ، فقلتُ: الحمد لله الذي جَعَلَ في الأمرِ سَعَة. أخرجه الترمذي.\nوهو طرف من حديث طويل قد أخرجه هو وأبو داود، وهو مذكور في موضعه.\nوأخرجه النسائي إلى قوله «وَرُبمَّا جهر (١)» .\n_________\n(١) الترمذي رقم (٤٤٩) في الصلاة، باب ما جاء في قراءة الليل، ورقم (٢٩٢٥) في أبواب ثواب القرآن، باب كيف كانت قراءة النبي ﷺ، وأبو داود رقم (١٤٣٧) في الصلاة، باب وقت الوتر، والنسائي ٣ / ٢٢٤ في صلاة الليل، باب كيف القراءة بالليل، وإسناده حسن، وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٢٩٤، ٤٤٩)، و«أبو داود» ١٤٣٧ قالا: ثنا قتيبة، قال: ثنا الليث بن سعد، و«النسائي» ٣/٢٢٤ قال: نا شعيب بن يوسف، قال: ثنا عبد الرحمن كلاهما الليث بن سعد، وعبد الرحمن - عن معاوية بن صالح، عن عبد الله بن أبي قيس - فذكره. وأخرجه أحمد (٦/١٥٣) قال: ثنا يحيى بن آدم. قال: ثنا ابن المبارك، وفي (٦/١٦٧) قال: ثنا عبد الرزاق. كلاهما - ابن المبارك، وعبد الرزاق - عن معمر، عن عطاء الخراساني عن يحيى بن يعمر، فذكره.\nوقال الترمذي: حديث حسن صحيح غريب، وفي الأخري: حسن غريب من هذا الوجه.","vol":"2","page":461},{"text":"<span data-type=\"title\" id=toc-262>الفرع الثالث: في كيفية قراءة النبي ﷺ</span>\n٩١٨ - (خ د س) قتادة -﵀ -: قال: سأَلتُ أَنَسًا عن قراءةِ رسولِ الله ﷺ؟ فقال: كان يمَدُّ مَدًّا، ثم قرأَ: بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم: يَمُدُّ ببسم الله، ويمد بالرحمن، ويمد بالرحيم. هذه رواية البخاري.\nوأخرجه أبو داود، والنسائي، وانتهت روايتهما عند قوله: «يَمُدُّ مَدًّا» (١) .\n_________\n(١) البخاري ٩ / ٧٩ في فضائل القرآن، باب مد القراءة، وأبو داود رقم (١٤٥٦) في الصلاة، باب استحباب الترتيل في القراءة، والنسائي ٢ / ١٧٩ في الصلاة، باب مد الصوت بالقراءة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٣/١١٩) قال: حدثنا وكيع. وفي ٣/١٢٧ قال: حدثنا أبو عبد الرحمن المقرئ، وفي ٣/١٣١ قال: حدثنا عبد الرحمن بن مهدي. وفي ٣/١٩٢، ٢٨٩ قال: حدثنا بهز وفي ٣/١٩٨ قال: حدثنا زيد بن حباب. و«االبخاري» ٦/٢٤١، وفي خلق أفعال العباد (٣٧) قال: حدثنا مسلم بن إبراهيم. وفي (٣٨) قال: حدثنا سليمان بن حرب، وأبو النعمان. و«أبوداود» ١٤٦٥ قال:حدثا مسلم بن إبراهيم. و«ابن ماجة» (١٣٥٣) قال: حدثنا محمد بن المثنى، قال:حدثنا عبد الرحمن بن مهدي. «الترمذي» في الشمائل (٣١٥) قال: حدثنا محمد بن بشار، قال: حدثنا وهب بن جرير و«النسائي» ٢/١٧٩، وفي الكبرى ٩٩٦ قال: أخبرنا عمرو بن علي،قال: حدثنا عبد الرحمن بن مهدي. تسعتهم - وكيع، والمقرئ، وابن مهدي،وبهز، وزيد، ومسلم،وسليمان، وأبو النعمان، ووهب - عن جرير بن حازم..\n٢-وأخرجه البخاري ٦/،٢٤١وفي خلق أفعال العباد (٣٨) قال: حدثنا عمرو بن عاصم، قال: حدثنا همام بن يحيى.\nكلاهما - جرير، وهمام - عن قتادة، فذكره.","vol":"2","page":462},{"text":"٩١٩ - (ت د س) أم سلمة - ﵂ -: سألها يَعْلى بنُ مَمْلك عن قراءةِ رسولِ الله ﷺ وصلاتِهِ؟ قالت: ما لَكُمْ وصلاته؟ ثم نَعَتَتْ ⦗٤٦٣⦘ قراءتهُ، فإذا هي تَنْعَتُ قرَاءة مُفسَّرَة حَرْفًا حرفًا. هذه رواية النسائي.\nوفي رواية الترمذي، قالت: ما لَكُمْ وصلاته؟ كان يصلِّي، ثم ينام قدر ما صلى، ثم يصلي قدر ما نام، ثم ينام قدر ما صلى، حتى يُصبحَ، ثُمَّ نَعَتَتْ قراءتهُ، فإذا هي تَنعَتُ قراءة مُفَسَّرَة حرفًا حرفًا.\nوللترمذي من رواية ابن أبي مُليكة عنها قالت: كان رسولُ الله ﷺ يُقَطِّعُ قراءتهُ: يقول: الحمد لله رب العالمين، ثم يقف، الرحمن الرحيم، ثم يقف، وكان يقرأُ: مَلكِ يوم الدين.\nوأخرجه أبو داود قال: قالت: قراءة رسول الله ﷺ: بِسْم الله الرحمن الرحيم، الحمد لله رب العالمين، الرحمن الرحيم، مَلكِ يوم الدين، يُقَطِّعُ قراءتهُ آية آية (١) .\n_________\n(١) الترمذي رقم (٢٩٢٤) في أبواب ثواب القرآن، باب ما جاء كيف كانت قراءة النبي ﷺ، وأبو داود رقم (١٤٦٦) في الصلاة، باب استحباب ترتيل القراءة، والنسائي ٢ / ١٨١ في الصلاة، باب تزيين القرآن بالصوت، من حديث الليث عن ابن أبي مليكة عن يعلى بن مملك، ويعلى بن مملك لم يوثقه غير ابن حبان، ومع ذلك فقد قال الترمذي: حسن صحيح، وأخرجه أحمد في \" المسند \" ٦ / ٣٠٢، وأبو داود رقم (٤٠٠١) من حديث ابن جريج عن ابن أبي مليكة عن أم سلمة، أنها سئلت عن قراءة رسول الله ﷺ، فقالت: كان يقطع قراءته آية آية: بسم الله الرحمن الرحيم، الحمد لله رب العالمين، الرحمن الرحيم، مالك يوم الدين، وأخرجه حمزة بن يوسف في \" تاريخ جرجان \" ص ٦٤ وصححه ابن خزيمة والدارقطني ص ١٨١ والحاكم ٢ / ٢٣١ وأقره الذهبي، وأخرجه أبو عمرو الداني في \" المكتفى في الوقف والابتداء \" الورقة ٥ وجه ثاني، وقال: ولهذا الحديث طرق كثيرة، وقال الجزري في \" النشر \" ١ / ٢٢٦: وهو حديث حسن، وسنده صحيح.\nوقد عد بعضهم الوقف على رؤوس الآي في ذلك سنة، وقال أبو عمرو: وهو أحب إلي، واختاره أيضًا البيهقي في \" شعب الإيمان \" وغيره من العلماء، وقالوا: الأفضل الوقوف على رؤوس الآيات، وإن تعلقت بما بعدها، قالوا: واتباع هدي رسول الله ﷺ وسنته أولى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٤ ٣٠٠،) قال: حدثنا يحيى بن إسحاق قال: أخبرني ليث بن سعد. وفي (٦/٢٩٧) قال: حدثنا محمد بن بكر وعبد الرزاق قالا: حدثنا ابن جريج. وفي (٦/٣٠٨) قال: حدثنا عبد الرزاق. قال: حدثنا ابن جريج. «البخارى» في خلق أفعال العباد (٢٣) قال: حدثنا عبد الله بن صالح. ويحيى بن بكير قال: حدثنا الليث..وفي (٢٣) قال: حدثنا قتيبة. قال: حدثني الليث. و«أبوداود» (١٤٦٦) قال: حدثنا يزيد بن خالد بن موهب الرملي. قال: حدثنا الليث. و«الترمذي» (٢٩٢٣) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (٢/١٨١) (٣/٢١٤)، وفي الكبرى (، ١٠٠٤ ١٢٨٤) قال: أخبرنا قتيبة. قال: حدثنا الليث بن سعد. وابن خزيمة (١١٥٨) قال: حدثنا الربيع بن سليمان المرادي، قال: حدثنا شعيب، قال: حدثنا الليث.\nكلاهما - ليث، وابن جريج - عن عبد الله بن عبيد الله بن أبي مليكة، عن يعلى بن مملك، فذكره.\nوأخرجه النسائي (٣/٢١٤)، وفي الكبرى (١٢٣٣) قال: أخبرنا هارون بن عبد الله، قال: حدثنا حجاج، قال: قال ابن جريج، عن أبيه، قال: أخبرني ابن أبي مليكة، أن يعلى بن مملك أخبره، فذكر نحوه. زاد فيه: «والد ابن جريج» .\nوقال الترمذي: هذا حديث حسن صحيح غريب، لا نعرفه إلا من حديث ليث بن سعد، عن ابن أبي مليكة عن يعلى بن مملك عن أم سلمة.\nوقد روى ابن جريج هذا الحديث عن ابن أبي مليكة عن أم سلمة أن النبي ﷺ كان يقطع قراءته، وحديث الليث أصح.\nقلت: فيه يعلى بن مملك، لم يوثقه غير ابن حبان.","vol":"2","page":462},{"text":"٩٢٠ - (خ م د) عبد الله بن مُغَفُلٍ - ﵁ -: قال: رَأيتُ رسولَ الله ﷺ يومَ فتح مكة على ناقته يَقْرَأُ سورةَ الفَتْح، فَرَجَّعَ في قراءتهِ (١)، قال: فقرأَ ابنُ مُغَفَّلٍِ ورَجَّعَ، وقال معاويَةُ بنُ قُرَّةَ: لَوْلاَ النَّاسُ لأَخَذْتُ لَكُمْ بذلك الذي ذكرهُ ابن مُغَفَّلٍِ عن النبيِّ ﷺ. هذه رواية البخاري ومسلم.\nوفي رواية أبي داود قال: رأيتُ النبي ﷺ وهو على ناقته يقْرَأُ سورة الفتح، وهو يُرَجِّعُ (٢) .\n_________\n(١) الترجيع: هو تقارب ضروب الحركات في القراءة، وأصله: الترديد، وترجيع الصوت: ترديده في الحلق، وقد جاء تفسيره في حديث عبد الله بن مغفل في كتاب التوحيد من صحيح البخاري \" أاأ \" بهمزة مفتوحة بعدها ألف ساكنة ثم همزة أخرى، كذا ضبطه الحافظ وغيره، وقال العلامة علي القاري: الأظهر أنها ثلاث ألفات ممدودات. ثم قالوا: يحتمل أمرين: أحدهما: أن ذلك حدث من هز الناقة.\nوالآخر: أنه أشبع المد في موضعه فحدث ذلك، قال الحافظ: وهذا الثاني أشبه بالسياق، فإن في بعض طرقه \" لولا أن يجتمع الناس، لقرأت لكم بذلك اللحن \" أي: النغم. وقد ثبت الترجيع في غير هذا الموضع، فأخرج الترمذي في \" الشمائل \" والنسائي وابن ماجه وابن أبي داود، واللفظ له من حديث أم هانئ \" كنت أسمع صوت النبي ﷺ وهو يقرأ وأنا نائمة على فراشي يرجع القرآن \"، وقال الشيخ أبو محمد بن أبي جمرة: معنى الترجيع: تحسين التلاوة، لا ترجيع الغناء، لأن القراءة بترجيع الغناء تنافي الخشوع الذي هو مقصود التلاوة.\n(٢) البخاري ٩ / ٧٣ في فضائل القرآن، باب القراءة على الدابة، وباب الترجيع، وفي المغازي، باب أين ركز النبي ﷺ الراية يوم الفتح، وفي تفسير سورة الفتح، باب ﴿إنا فتحنا لك فتحًا مبينًا﴾، وفي التوحيد، باب ذكر النبي ﷺ، وروايته عن ربه، ومسلم رقم (٤٩٧) في صلاة المسافرين، باب استحباب تحسين الصوت بالقرآن، وأبو داود رقم (١٤٦٧) في الصلاة، باب استحباب الترتيل في القراءة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٨٥) قال: حدثنا ابن إدريس. وفي (٥/٥٤) قال: حدثنا وكيع، (ح) وحدثنا شبابة، وأبو طالب بن جابان القارئ، وفي (٥/٥٥) قال: حدثنا عفان. وفي (٥/٥٦) قال: حدثنا محمد بن جعفر، وبهز. والبخاري (٥/١٨٧)، وفي خلق أفعال العباد (٣٧) قال: حدثنا أبو الوليد. وفي (٦/١٦٩)، وفي خلق أفعال العباد (٣٦) قال: حدثنا مسلم بن إبراهيم. وفي (٦/٢٣٨) قال: حدثنا حجاج بن منهال. وفي (٦/٢٤٢١) وفي خلق أفعال العباد (٣٦) قال: حدثنا آدم بن أبي إياس، وفي (٩/١٩٢) قال: حدثنا أحمد بن أبي سريج، قال: أخبرنا شبابة. ومسلم (٢/١٩٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس، ووكيع (ح) وحدثنا محمد بن المثنى، ومحمد بن بشار، قال ابن المثنى: حدثنا محمد بن جعفر (ح) وحدثناه يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي، وأبو داود (١٤٦٧) قال: حدثنا حفص بن عمر. والترمذي في الشمائل (٣١٩) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، والنسائي في الكبرى (تحفة الأشراف) (٩٦٦٦) عن أبي قدامة، عن ابن إدريس (ح) وعن بُندار (ح) وعمرو بن علي، كلاهما عن يحيى بن سعيد.\nجميعهم - عبد الله بن إدريس، ووكيع، وشبابة، وأبو طالب، وعفان، ومحمد بن جعفر، وبهز، وأبو الوليد، ومسلم بن إبراهيم، وحجاج، وآدم، وخالد بن الحارث، ومعاذ، وحفص، وأبو داود، ويحيى - عن شعبة، عن أبي إياس معاوية بن قرة، فذكره.","vol":"2","page":464},{"text":"٩٢١ - () (عائشة - ﵂ -): سُئلتْ عن قراءةِ رسولِ الله ﷺ فقالت: أوَ تَقْدِرُون على ذلك؟ كان يقرأُ: بسم الله الرحمن الرحيم، الحمد لله رب العالمين، يُرَتِّلُ آية آية. أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُرتلُ) ترتيل القراءة: التأني والتمهل، وتبيين الحروف والحركات تشبيهًا بالثغر المرتل، وهو المُشَبَّهُ بنور الأقحوان.\n_________\n(١) لم يذكر مخرجه، ولم نقف عليه.","vol":"2","page":465},{"text":"<span data-type=\"title\" id=toc-263>الفرع الرابع: في الخشوع والبكاء عند القراءة </span>(١)\n٩٢٢ - (خ م ت د) ابن مسعود - ﵁ -: قال: قال لي رسولُ الله ﷺ: «اقْرأْ عَليَّ القرآنَ»، فقلتُ: يا رسولَ الله، أقرَأُ عَليْكَ وعَليْكَ أُنزِلَ؟ قال: «إني أُحِبُّ أن أسمَعَهُ من غيري»، قال: فقرأتُ عليه سورةَ النساءِ، حتى جئتُ إلى هذه الآية ﴿فَكيفَ إذا جِئْنا مِنْ كُلِّ أُمَّةٍ بِشهِيدٍ وجِئنا بكَ على هؤلاءِ شهيدًا﴾ [النساء: ٤١] قال: «حسبُك الآن»، ⦗٤٦٦⦘ فالتَفَتُّ إليه، فإذا عيناهُ تذرِفانِ (٢) . هذه رواية البخاري ومسلم.\nوزاد مسلم في أُخرى قال: قال النبي ﷺ: «شهيدًا [عليهم] ما دمتُ فيهم» أو «ما كنتُ فيهم» . شكَّ أحد رواته.\nوأخرجه الترمذي وأبو داود، وقال الترمذي: «تَهْمِلان» بدل «تذرِفان» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَسْبك) بمعنى: اسكت، وحقيقته: كافيك.\n(تَذْرِفَان) ذرَفَ الدَّمعُ: إذا جرى.\n_________\n(١) قال النووي ﵀: البكاء عند قراءة القرآن، صفة العارفين وشعار الصالحين، قال الله تعالى ﴿ويخرون للأذقان يبكون﴾ ﴿خروا سجدا وبكيًا﴾ والأحاديث فيه كثيرة، قال الغزالي ﵀: يستحب البكاء مع القراءة وعندها، وطريق تحصيله: أن يحضر قلبه الحزن والخوف بتأمل ما فيه من التهديد والوعيد الشديد والوثائق والعهود، ثم ينظر تقصيره في ذلك، فإن لم يحضره حزن فليبك على فقد ذلك، فإنه من أعظم المصائب.\n(٢) قال ابن بطال: إنما بكى ﷺ عند تلاوته هذه الآية، لأنه مثل لنفسه أهوال يوم القيامة وشدة الحال الداعية إلى شهادته لأمته بالتصديق، وسؤاله الشفاعة لأهل الموقف، وهو أمر يحق له طول البكاء. وقال الحافظ: والذي يظهر أنه بكى رحمة لأمته، لأنه علم أنه لا بد أن يشهد عليهم بعملهم، وعملهم قد لا يكون مستقيمًا، فقد يفضي إلى تعذيبهم.\n(٣) البخاري ٩ / ٨٥ في فضائل القرآن، باب البكاء عند قراءة القرآن، وباب من أحب أن يسمع القرآن من غيره، وباب قول المقرئ للقارئ: حسبك، ومسلم رقم (٨٠٠) في صلاة المسافرين، باب فضل استماع القرآن، والترمذي رقم (٣٠٢٧) و(٣٠٢٨) في تفسير القرآن، باب ومن سورة النساء، وأبو داود رقم (٣٦٦٨) في العلم، باب في القصص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأخرجه الحميدي (١٠١) قال: حدثنا سفيان، قال: حدثنا المسعودي، عن القاسم فذكره.\n- ورواه أيضا عن عبد الله بن مسعود، علقمة:\nأخرجه ابن ماجة (٤١٩٤)، والترمذي (٣٠٢٤)، والنسائي في فضائل القرآن (١٠١) ثلاثتهم عن هناد بن السري. وابن خزيمة (١٤٥٤) قال: حدثنا يوسف بن موسى، قال: حدثنا الحسن بن الربيع.\nكلاهما - هناد، والحسن - قالا: حدثنا أبو الأحوص، عن الأعمش، عن إبراهيم، عن علقمة، فذكره.\n* قال الترمذي: هكذا روى أبو الأحوص، عن الأعمش، عن إبراهيم، عن علقمة، عن عبد الله، وإنما هو إبراهيم، عن عَبيدة، عن عبد الله.\n- ورواه أيضا عن عبد الله، زر:\nأخرجه النسائي في فضائل القرآن (١٠٢) قال: أخبرنا عبدة بن عبد الله قال: أنبأنا حسين عن زائدة، عن عاصم عن زر فذكره.\n- ورواه أيضا عن ابن مسعود، أبو حيان الأشجعي:\nأخرجه أحمد (١/٣٧٤) (٣٥٥٠) قال: حدثنا هشيم، قال: أنبأنا حصين، عن هلال بن يساف عن أبي حيان فذكره.\n- ورواه أيضا عن ابن مسعود، أبو رزين:\nأخرجه أحمد (١/٣٧٤) (٣٥٥١) قال: حدثنا هشيم، قالك أنبأنا مغيرةج، عن أبي رزين فذكره.\n- ورواه أيضا عن عبد الله بن مسعود عبيدة:\n١ - أخرجه أحمد (١/٣٨٠) (٣٦٠٦) قال: حدثنا يحيى. وفي (١/٤٣٢) (٤١١٨) قثال: حدثنا وكيع. والبخاري (٦/٥٧) (٢٤٣) قال: حدثنا صدقة، قال: أخبرنا يحيى، وفي (٦/٢٤١) قال: حدثنا محمد ابن يوسف وفي (٦/٢٤٣) قال: حدثنا مُسَدَّد، عن يحيى، والترمذي (٣٠٢٥)، وفي الشمائل (٣٢٣) قال: حدثنا محمود بن غيلان، قال: حدثنا معاوية بن هشام، وفي (٣٠٢٦) قال: حدثنا سويد، قال: أخبرنا ابن المبارك، والنسائي في فضائل (١٠٣) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، وفي (١٠٤) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا يحيى، خمستهم - يحيى بن سعيد، ووكيع، ومحمد بن يوسف، ومعاوية بن هشام، وعبد الله بن المبارك - عن سفيان الثوري.\n٢ - وأخرجه البخاري (٦/٢٤١) قال: حدثنا عمر بن حفص بن غياث، ومسلم (٢/١٩٥) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، وأبو داود (٣٦٦٨) قال: حدثنا عثمان بن أبي شيبة، والنسائي في فضائل القرآن (١٠٠) قال: أخبرنا محمد بن عبد العزيز بن غزوان.\nخمستهم - عمر بن حفص، وأبو بكر بن أبي شيبة، وأبو كريب، وعثمان بن أبي شيبة، ومحمد بن عبد العزيز- عن حفص بن غياث.\n٣ - وأخرجه البخاري (٦/٢٤٣) قال: حدثنا قيس بن حفص، قال: حدثنا عبد الواحد.\n٤ - وأخرجه مسلم (٢/١٩٦) قال: حدثنا هناد بن السري، ومِنجاب بن الحارث التميمي. والنسائي في الكبرى (تحفة الأشراف) (٩٤٠٢) عن هناد بن السري، كلاهما - هناد، ومنجاب - عن علي بن مسهر.\nأربعتهم - سفيان الثوري، وحفص بن غياث، وعبد الو احد بن زياد، وعلي بن مسهر - عن سليمان الأعمش، عن إبراهيم، عن عَبيدة السلماني، فذكره.\n* في رواية أحمد (١/٣٨٠) (٣٦٠٦)، ومسدد، عن يحيى، عن سفيان، قال الأعمش: وبعض الحديث عن عمرو بن مرة. قال سفيان: وحدثني أبي، عن أبي الضحى، عن عبد الله.. الحديث.\n* وفي رواية صدقة، ويعقوب بن إبراهيم، قال يحيى: وبعض الحديث عن عمرو بن مرة.\n* أخرجه مسلم (٢/١٩٦) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو أسامة، قال: حدثني مسعر، عن عمرو بن مرة، عن إبراهيم، قال: قال النبي ﷺ لعبد الله بن مسعود: اقرأ علي ... فذكره مرسلا.","vol":"2","page":465},{"text":"٩٢٣ - () (عائشة - ﵂ -) قالت: كان أبو بكر إذا قرأ القرآن كثيرَ البكاءِ. زاد بعضهم: في صلاة وغيرها. أخرجه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين.","vol":"2","page":466},{"text":"٩٢٤ - () (عائشة - ﵂ -) قالت: القرآن أكرَمُ من أن يُزيلَ ⦗٤٦٧⦘ عُقُولَ الرجالِ. أخرجه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين.","vol":"2","page":466},{"text":"٩٢٥ - () (أسماء بنت أبي بكر - ﵂ -) قالت: ما كان أحَدٌ من السَّلَفِ يُغْشَى عليه، ولا يُصْعَقُ عندَ قراءةِ القرآنِ، وإنما يَبكْونَ ويَقْشَعِرُّونَ، ثم تلينُ جُلودُهم وقُلوبُهُم لذكْرِ الله. أخرجه (١) .\n_________\n(١) أخرجه البغوي ٧ / ٢٣٨ في تفسير الآية عن عبد الله بن عروة بن الزبير قال: \" قلت لجدتي أسماء بنت أبي بكر: كيف كان أصحاب رسول الله ﷺ يفعلون إذا قرئ عليهم القرآن؟ قالت: كانوا كما نعتهم الله ﷿: تدمع عيونهم، وتقشعر جلودهم، قال: فقلت لها: إن ناسًا اليوم إذا قرئ عليهم القرآن خر أحدهم مغشيًا عليه، فقالت: أعوذ بالله من الشيطان الرجيم \".\nوروي عن ابن عمر أنه مر برجل من أهل العراق ساقط، فقال: ما بال هذا؟ قالوا: إنه إذا قرئ عليه القرآن أو سمع ذكر الله سقط، قال ابن عمر: \" إنا لنخشى الله، وما نسقط \"، وقال ابن عمر: \" إن الشيطان يدخل في جوف أحدهم، ما كان هذا صنيع أصحاب محمد ﷺ \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثرمن زيادات رزين العبدري،على الأصول.","vol":"2","page":467},{"text":"<span data-type=\"title\" id=toc-264>الفرع الخامس: في آداب متفرقة</span>\n٩٢٦ - (ت د) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «من قَرَأ منكم ﴿والتِّين والزَّيْتُون﴾ فانتهى إلى قوله: ﴿أَلَيسَ اللهُ بأحْكَمِ الحاكمين﴾ فلْيقُلْ: وأنا على ذلك من الشاهدين، ومَنْ قَرأَ ﴿لا أُقسِمُ بيوم القيامة﴾ [القيامة: ١ - ٤٠] فانتهى إلى قوله: ﴿أليس ذلك بقادرٍ على أن يُحْيِيَ الموتَى﴾ فليَقُلْ: بَلى، وعِزَّةِ رَبِّنا، ومن قرأ ﴿والمرسلات﴾ فبلغ ﴿فبأَيِّ حديثٍ بعدَهُ يُؤمِنُونَ﴾ [المرسلات: ١ - ٥٠] فليقل: آمنا بالله»، قال ⦗٤٦٨⦘ إسماعيل (١): ذهبتُ أعيدُ على الرَّجُلِ الأعْرابيِّ الذي رواه عن أبي هريرة، وأنْظُرُ لَعَّلُه (٢) قال: يا ابن أخي، أتَظُنُّ أنِّي لم أحفَظْهُ، لقد حَجَجْتُ سِتِّينَ حَجَّة، ما فيها حجةٌ إلا وأنا أعرِفُ البعيرَ الذي حَجَجْتُ عليه. هذه رواية أبي داود.\nوأخرجه الترمذي إلى قوله: «وأنا على ذلك من الشاهدين» (٣) .\n_________\n(١) هو إسماعيل بن أمية بن عمرو بن العاص الراوي عن الأعرابي لهذا الحديث.\n(٢) أي: لعله نسي أو أوهم في شيء، فأعاد عليه يمتحن ذاكرته.\n(٣) الترمذي رقم (٣٣٤٤) في التفسير، باب ومن سورة التين، وأبو داود رقم (٨٨٧) في الصلاة، باب مقدار الركوع والسجود، والأعرابي الذي رواه عن أبي هريرة لا يعرف، وقد قال ابن كثير: وقد رواه شعبة عن إسماعيل بن أمية قال: قلت: من حدثك؟ قال: رجل صدق عن أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف لايثبت: أخرجه الترمذي (٣٣٤٧) حدثنا ابن أبي عمر، حدثنا سفيان عن إسماعيل بن أمية، قال سمعت رجلا بدويا أعرابيا يقول: سمعت أبا هريرة يرويه يقول: فذكره.\nوأخرجه أبو داود (٨٨٧) حدثنا عبد الله بن محمد الزهري، ثنا سفيان، حدثني إسماعيل بن أمية، سمعت أعرابيا يقول: سمعت أبا هريرة يقول: فذكره.\nقال أبو عيسى: هذا حديث إنما يروى بهذا الإسناد عن هذا الأعرابي عن أبي هريرة، ولا يسمى.","vol":"2","page":467},{"text":"٩٢٧ - (د) ابن عباس - ﵄ -: أن النبي ﷺ كان إذا قَرأ: ﴿سَبِّح اسمَ ربك الأعلى﴾ قال: «سبحان رَبِّي الأَعْلَى» . أخرجه أبو داود. وقال: وروي موقوفًا على ابن عباس -﵄ - (١) .\n_________\n(١) رقم (٨٨٣) في الصلاة، باب الدعاء في الصلاة، من حديث وكيع عن إسرائيل، عن أبي إسحاق، عن مسلم البطين عن سعيد بن جبير عن ابن عباس، وأخرجه أحمد رقم (٢٠٦٦)، وهذا سند حسن، وقد قال أبو داود: خولف وكيع في هذا الحديث، رواه أبو وكيع وشعبة عن أبي إسحاق عن سعيد بن جبير عن ابن عباس موقوفًا، كأنه يريد تعليل المرفوع بذلك، قال أحمد شاكر: وما هذه بعلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموقوف أرجح: أخرجه أحمد (١/٢٣٢) (٢٠٦٦)،وأبو داود (٨٨٣) قال: حدثنا زهير بن حرب.\nكلاهما - أحمد، وزهير - قالا: حدثنا وكيع، قال: حدثنا إسرائيل، عن أبي إسحاق، عن مُسلم البَطِين، عن سعيد بن جُبير، فذكره.\n* قال أبو داود: خولف وكيع في هذا الحديث، رواه أبو وكيع، وشُعبة، عن أبي إسحاق، عن سعيد بن جبير، عن ابن عباس، مو قوفا. قلت: إسحاق يدلس وقد عنعن..","vol":"2","page":468},{"text":"٩٢٨ - (د) موسى بن أبي عائشة -﵀ -: قال: كان رجلٌ يُصلي فوقَ بيته، وكان إذا قرأ ﴿أليس ذلك بقادرٍ على أنْ يحيي الموْتَى﴾ ⦗٤٦٩⦘[القيامة: ٤٠] قال: سبحانك. فَبَلى، فسألوهُ عن ذلك؟ فقال: سمعتُه من رسولِ الله ﷺ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٨٨٤) في الصلاة، باب الدعاء في الصلاة، ورجاله ثقات، لكن موسى بن أبي عائشة لم يرو عن أحد من الصحابة، فهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٨٨٤) حدثنا محمد بن المثنى، حدثني محمد بن جعفر، ثنا شعبة عن موسى بن أبي عائشة، قال: فذكره.","vol":"2","page":468},{"text":"٩٢٩ - (م د) أبو هريرة - ﵁ - قال: قال رسولُ الله ﷺ: «إذا قام أحدكم من الليلِ فاسْتَعْجَمَ القرآنُ على لسانِه، فلم يدْرِ ما يقول، فَلْيَضْطَجِعْ» . أخرجه مسلم، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَاسْتَعْجْمَ) استعجم القرآن على القارئ: إذا أُرْتِجَ عليه، فلم يقدر أن يقرأه.\n_________\n(١) مسلم رقم (٧٨٧) في صلاة المسافرين، باب أمر من نعس في صلاته، وأبو داود رقم (١٣١١) في الصلاة، باب النعاس في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٨) قال: حدثنا عبد الرزاق بن همام، ومسلم (٢/١٩٠) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، وأبو داود (١٣١١) قال: حدثنا أحمد بن حَنبل. قال: حدثنا عبد الرزاق، والنسائي في فضائل القرآن (٦٩) قال: أخبرنا محمد بن حاتم بن نُعيم، قال: أخبرنا حِبان، قال: أخبرنا عبد الله.\nكلاهما - عبد الرزاق، وعبد الله بن المبارك - عن معمر، عن همام بن مُنبه، فذكره.\nوعن يحيى بن النضر:\nأخرجه ابن ماجة (١٣٧٢) قال: حدثنا يعقوب بن حُميد بن كاسب، قال: حدثنا حاتم بن إسماعيل، عن أبي بكر بن يحيى بن النضر، عن أبيه، فذكره.","vol":"2","page":469},{"text":"٩٣٠ - (ط) محمد بن سيرين -﵀ -: أن عمرَ بنَ الخطاب كان في قومٍ يقْرؤونَ القُرآنَ، فذهبَ لحاجته، ثم رجع وهو يقرأ القرآن، فقال رجلٌ (١): يا أمير المؤمنين، أتقْرَأُ القْرآن، ولَسْتَ على وُضُوءٍ؟ فقال له عمر: مَنْ أفتاك بهذا؟ أَمُسَيْلمَةُ؟. أخرجه الموطأ (٢) .\n_________\n(١) قالوا: إن اسم هذا الرجل: إياس بن صبيح، وهو من بني حنيفة أصحاب مسيلمة الكذاب، ولذلك عرض به عمر ﵁.\n(٢) ١ / ٢٠٠ في القرآن، باب الرخصة في قراءة القرآن على غير وضوء، ورجاله ثقات، لكن ابن سيرين لم يسمع من عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٢/١٢) عن أيوب بن أبي تميمة السختياني عن محمد بن سيرين، أن عمر بن الخطاب فذكره.","vol":"2","page":469},{"text":"٩٣١ - (د) عروةُ بن الزبير بن العوام - ﵄ -: عن عائشة -﵂ - وذُكِرَ الإفْكُ قالت: جلس رسولُ الله ﷺ، وكَشَفَ عنِ وجهِهِ، وقال: أعُوذُ بالله السميع العليم، من الشَّيطانِ الرجيم، ﴿إنَّ الذينَ جاؤُوا بالإفكِ عُصبةٌ منكم ...﴾ [النور: ١١] (١) .\nقال أبو داود: هذا حديث منكر، وقد روى هذا الحديثَ جماعٌة، عن الزهري، لم يذكروا هذا الكلام على الشرح، وأخاف أن يكونَ أمْرُ الاستعاذة من كلام حُمَيْدٍ (٢) .\n_________\n(١) رقم (٧٨٥) في الصلاة، باب من لم يجهر ببسم الله الرحمن الرحيم.\n(٢) قال ابن القيم في \" تهذيب السنن \" ١ / ٣٧٩: قال ابن القطان: حميد بن قيس أحد الثقات، وإنما علته أنه من رواية قطن بن نسير عن جعفر بن سليمان، عن حميد، وقطن - وإن كان روى عنه مسلم - فكان أبو زرعة يحمل عليه ويقول: روى عن جعفر بن سليمان عن ثابت عن أنس أحاديث مما أنكر عليه، وجعفر أيضًا مختلف فيه، فليس ينبغي أن يحمل على حميد وهو ثقة بلا خلاف في شيء جاء به عنه من يختلف فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٧٨٥) قال: ثنا قطن بن نسير، ثنا جعفر، ثنا حميد الأعرج المكي، عن ابن شهاب، عن عروة، فذكره.","vol":"2","page":470},{"text":"٩٣٢ - (خ م) جندب بن عبد الله - ﵁ - قال: قال النبي ﷺ: «اقْرَؤوا القرآن مَا ائْتَلَفتْ عليه قُلُوبُكُم، فإذَا اخْتلَفْتُمْ (١) فَقُومُوا عنه» . ⦗٤٧١⦘ أخرجه البخاري، ومسلم (٢) .\n_________\n(١) أي: في فهم معانيه \" فقوموا عنه \" أي: تفرقوا، لئلا يتمادى بكم الاختلاف إلى الشر، قال عياض: يحتمل أن يكون النهي خاصًا بزمنه ﷺ، لئلا يكون ذلك سببًا لنزول ما يسوؤهم، كما في قوله تعالى: ﴿يا أيها الذين آمنوا لا تسألوا عن أشياء إن تبد لكم تسؤكم﴾، ويحتمل أن يكون المعنى: اقرؤوا القرآن والزموا الائتلاف على ما دل عليه، وقاد إليه، فإذا وقع الاختلاف، أو عرض عارض شبهة يقتضي المنازعة الداعية إلى الافتراق، فاتركوا القراءة وتمسكوا بالمحكم الموجب للألفة، وأعرضوا عن المتشابه المؤدي إلى الفرقة، وهو كقوله ﷺ: \" فإذا رأيتم الذين يتبعون ما تشابه منه فاحذروهم \".\nويحتمل أنه ينهى عن القراءة إذا وقع الاختلاف في كيفية الأداء بأن يتفرقوا عند الاختلاف، ⦗٤٧١⦘ ويستمر كل منهم على قراءته، ومثله ما تقدم عن ابن مسعود لما وقع بينه وبين الصحابيين الآخرين الاختلاف في الأداء، فترافعوا إلى النبي ﷺ فقال: \" كلكم محسن \". قاله الحافظ في \" الفتح \" ٩ / ٨٧.\n(٢) البخاري ٩ / ٨٧ في فضائل القرآن، باب اقرأوا القرآن ما ائتلفت عليه قلوبكم، وفي الاعتصام، باب كراهية الاختلاف، ومسلم رقم (٢٦٦٧) في العلم، باب النهي عن اتباع متشابه القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٣١٣)، والبخاري (٦/٢٤٤) قال: حدثنا عمرو بن علي. وفي (٩/١٣٦) قال: حدثنا إسحاق، والنسائي في فضائل القرآن (١٢٢) قال: أخبرنا عمرو بن علي. ثلاثتهم - أحمد، وعمرو، وإسحاق- قال إسحاق: أخبرنا. وقال الآخران: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سلام بن أبي مطيع.\n٢ - وأخرجه الدارمي (٣٣٦٢) قال: حدثنا أبو النعمان، والنسائي في فضائل القرآن (١٢٣) قال: أخبرني عبد الله بن الهيثم، قال: حدثنا مسلم، كلاهما - أبو النعمان، ومسلم - قالا: حدثنا هارون بن موسى الأعور.\n٣ - وأخرجه الدارمي (٣٣٦٤) قال: حدثنا أبو غسان مالك بن إسماعيل، ومسلم (٨/٥٧) قال: حدثنا يحيى بن يحيى. كلاهما - أبو غسان، ويحيى - قال أبو غسان: حدثنا. وقال يحيى: أخبرنا أبو قدامة الحارث بن عبيد.\n٤ - وأخرجه البخاري (٦/٢٤٤) قال: حدثنا أبو النعمان، قال: حدثنا حماد.\n٥ - وأخرجه البخاري (٩/١٣٦) ومسلم (٨/٥٧) قالا: حدثنا إسحاق، قال: أخبرنا عبد الصمد، قال: حدثنا همام.\n٦ - وأخرجه مسلم (٨/٥٧) قال: حدثني أحمد بن سعيد بن صخر الدارمي، قال: حدثنا حبان، قال: حدثنا أبان.\n٧ - وأخرجه النسائي في فضائل القرآن (١٢١) قال: أخبرنا هارون بن زيد، قال: حدثنا أبي. وفي الكبرى تحفة الأشراف (٣٢٦١) عن محمد بن عبد الله بن عمار، عن المعافى. كلاهما - زيد، والمعافى - عن سفيان، عن حجاج بن فُرافِصة.\nسبعتهم - سلام، وهارون، وأبو قدامة، وحماد، وهمام، وأبان، وحجاج - عن أبي عمران الجوني فذكره.","vol":"2","page":470},{"text":"٩٣٣ - (خ) حذيفة بن اليمان - ﵄ -: قال: يا مَعْشَرَ الْقُراء، استَقيِموا (١) فَقَدْ سُبِقْتُمْ (٢) سَبقًا بَعيدًا، وإن أخذُتم يمينًا وشمالًا، لقد ضَلَلْتُمْ ضلالًا بَعيدًا. أخرجه البخاري (٣) .\n_________\n(١) أي: اسلكوا طريق الاستقامة، وهي كناية عن التمسك بأمر الله تعالى فعلًا وتركًا.\n(٢) المخاطب بهذا من أدرك أوائل الإسلام، فإذا تمسك بالكتاب والسنة، سبق إلى كل خير، لأن من جاء بعده إن عمل بعمله لم يصل إلى ما وصل إليه من سبقه إلى الإسلام، وإلا فهو أبعد منه حسًا وحكمًا.\n(٣) ١٣ / ٢١٧ في الاعتصام، باب الاقتداء بسنن رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧٢٨٢) قال: ثنا أبو نعيم، قال: ثنا سفيان عن الأعمش، عن إبراهيم ابن همام، فذكره.","vol":"2","page":471},{"text":"<span data-type=\"title\" id=toc-265>الفصل الثالث: في تحزيب القرآن وأوراده</span>\n٩٣٤ - (خ م ت د) عبد الله بن عمر بن العاص - ﵄ -: قال: قال لي رسولُ الله ﷺ: «أَلَمْ أُخْبَرْ أنَّك تصومُ الدَّهرَ، وتقرأُ القرآنَ كُلَّ لَيلَة؟» قلتُ: بلَى يا نبيَّ الله، ولَم أُرِدْ بذلك إلا الخيرَ، قال: «فصُمْ صَوْمَ ⦗٤٧٢⦘ داود وكان أعْبَدَ النَّاسِ واقرأ القرآن في كل شَهْرٍ»، قال: قلت: يا نبيَّ الله، إني أُطيقُ أَفْضَلَ من ذلك، قال: «فاقْرَأْهُ في كلِّ عشرين»، قال: قلت: يا نبيَّ الله، إني أُطيقُ أَفْضَلَ من ذلك، قال: «فاقْرَأْهُ في كلِّ عشر»، قال: قلت: يا نبيَّ الله، إني أطيق أفضل من ذلك، قال: «فاقرأْهُ في كل سَبْعٍ، لا تَزِدْ على ذلك» . قال: فشدَّدْتُ؛ فشُدِّدَ عَلَيَّ، وقال لي: «إنك لا تدري، لعلك يَطُولُ بك عُمرٌ»، قال: فَصِرْتُ إلى الذي قال [لي] النبي ﷺ، فلما كَبِرْتُ وَدِدْتُ أَنِّي كُنتُ قَبِلْتُ رُخْصَة نبيِّ الله ﷺ. هذه رواية البخاري، ومسلم.\nوفي رواية الترمذي قال: قلتُ: يا رسولَ الله، في كَمْ أقْرَأ القرآنَ؟ قال: اخْتِمْهُ في شهرٍ، قلتُ: إني أُطيقُ أفضلَ من ذلك، قال: اخْتِمْهُ في عشرين، قلتُ: إني أُطيقُ أَفْضَلَ من ذلك، قال: اختمهُ في خَمْسَةَ عَشرَ، قلت: إني أطيق أفضل من ذلك، قال: اختمه في عشرٍ، قلت: إني أطيق أفضل من ذلك، قال: اختمه في خمسٍ، قلتُ: أنِّي أُطيق أفضل من ذلك، قال: «فما رَخَّصَ لي» .\nوفي أخرى له قال: إنَّ رسولَ اللهِ ﷺ أمره أن يقرأ القرآن في أربعين.\nوفي أخرى له ولأبي داود: «أَنَّ رسولَ اللهِ ﷺ قال: لم يَفْقَهْ مَنْ قَرَأ القُرآنَ في أقَلَّ من ثَلاثٍِ» .\nوفي أخرى لأبي داود: أن النبي ﷺ قال له: «اقرأ القرآن في شهرٍ» . ⦗٤٧٣⦘\nقال: إني أَجِدُ قُوَّة، قال: «اقرأه في عشرين» وذكر الحديث نحو الترمذي وقال: «اقرأ في سبعٍ، ولا تزيدنَّ على ذلك» .\nوفي أخرى له قال: قال لي النبي ﷺ: «اقرأ القرآن في شهرٍ» قلت: أجِدُ قُوَّة، فَنَاقَصَني وناقَصْتُهُ، إلى أن قال: «اقرأهُ في سَبْعٍ، ولا تَزِد على ذلك»، قلتُ: إني أجدُ قُوَّة، قال: «اقرأ في ثلاثٍ، فإنه لا يَفْقَهُ مَنْ قَرَأَه في أَقَلَّ من ثلاثٍ» .\nوفي أخرى له قال: «اقرأ القرآن في شهرٍ» قلتُ: إني أَجِدُ قُوَّةً، قال: «اقْرَأْ في ثلاثٍ» .\nوفي أخرى له: أنه سألَ رسولَ الله ﷺ، في كمْ يُقرَأُ القرآنُ؟ قال: «في أربعين»، ثم قال: «في شهرٍ»، ثم قال: «في عشرين»، ثم قال: «في خمسة عشر»، ثم قال: «في عشرة»، ثم قال: «في سَبعَةٍ»، ولم ينزل عن سبعةٍ.\nوقد أخرج البخاري، ومسلم وأبو داود والنسائي طُرُقًا أُخرى لهذا الحديث، مع زيادة ذكرِ الصَّوْمِ، وهي مذكورة في «كتاب الاعتصام» من حرف الهمزة، وبعضها يُذكر في «كتاب الصوم» من حرف الصاد، ولم يُفْرِد النسائي ذكْرَ القراءةِ في حديثٍ، حتى كُنَّا نذكُرُه هاهنا، وإن كان قد وافقهم على هذا المعنى، بما أخرجه في تلك الروايات؛ ولذلك لم نُثبت علامته على هذا ⦗٤٧٤⦘ الحديث (١) .\n_________\n(١) البخاري ٩ / ٤٧٢ - ٤٧٤ في فضائل القرآن، باب كم يقرأ من القرآن، وفي التهجد، باب من نام عند السحر، وباب ما يكره من ترك قيام الليل لمن كان يقومه، وفي الصوم، باب حق الضيف في الصوم، وباب صوم الدهر، وباب حق الأهل في الصوم، وباب صوم يوم وإفطار يوم، وباب صوم داود، وفي الأنبياء، باب قول الله تعالى: ﴿وآتينا داود زبورًا﴾، وفي النكاح، باب لزوجك عليك حق، وفي الأدب، باب حق الضيف، وفي الاستئذان، باب من ألقي له وسادة، ومسلم رقم (١١٥٩) في الصيام، باب النهي عن صوم الدهر، والترمذي رقم (٢٩٤٧) في القراءات، باب في كم يختم القرآن، وأبو داود رقم (١٣٨٨) و(١٣٨٩) و(١٣٩٠) و(١٣٩١) و(١٣٩٥) في الصلاة، باب في كم يقرأ القرآن، وأخرجه النسائي ٤ / ٢٠٩ - ٢١٠ في الصوم، باب صوم يوم وإفطار يوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/١٨٨) (٦٧٦٢) قال: حدثنا عبد الصمد، قال: حدثنا هشام، وفي (٢/١٩٨) (٦٨٦٧) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي، والبخاري (٣/٥١) قال: حدثنا إسحاق، قال: أخبرنا هارون بن إسماعيل، قال: حدثنا علي، وفيه (٣/٥١)، (٧/٤٠) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا الأوزاعي، وفي (٨/٣٨) قال: حدثنا إسحاق بن منصور، قال: حدثنا رَوح بن عُبادة، قال: حدثنا حسين، ومسلم (٣/، ١٦٢ ١٦٣) قال: حدثنا عبد الله بن محمد بن الرومي، قال: حدثنا النضر بن محمد قال: حدثنا عكرمة، وهو ابن عمار.\n(ح) وحدثنيه زهير بن حرب، قال: حدثنا روح بن عُبادة، قال: حدثنا حسين المعلم. والنسائي (٤/٢١٠) قال: أخبرنا يحيى بن دُرُسْت، قال: حدثنا أبو إسماعيل، وفي الكبرى -تحفة الأشراف - (٨٩٦٠) عن إسحاق بن منصور، عن محمد بن يوسف الفريابي، عن الأوزاعي (ح) وعن حُميد بن مَسْعَدة، عن يزيد ابن زُريع، عن حسين المعلم، وابن خزيمة (٢١١٠) قال: حدثنا أبو موسى، قال: حدثنا أبو الوليد، قال: حدثنا عكرمة بن عمار، ستتهم - هشام، وعلي بن المبارك، والأوزاعي، وحسين المعلم، وعكرمة بن عمار، وأبو إسماعيل القناد - عن يحيى بن أبي كثير.\n٢ - وأخرجه أحمد (٢/٢٠٠) (٦٨٧٦) قال: حدثنا محمد بن عُبيد، قال: حدثنا محمد بن إسحاق، وفي (٢/٢٠٠) (٦٨٨٠) قال: حدثنا يعقوب، قال: حدثنا أبي. والبخاري في خلق أفعال العباد (٤٦) قال: حدثنا إبراهيم بن حمزة، قال: حدثنا ابن أبي حازم، عن يزيد، وأبو داود (١٣٨٨) قال: حدثنا مسلم بن إبراهيم، وموسى بن إسماعيل، قالا: أخبرنا أبان، عن يحيى. والنسائي (٤/٢١١) قال: أخبرني أحمد ابن بكار، قال: حدثنا محمد، وهو ابن سلمة، عن ابن إسحاق، أربعتهم - محمد بن إسحاق، وإبراهيم ابن سعد والد يعقوب، ويزيد بن الهاد، ويحيى بن أبي كثير- عن محمد بن إبراهيم بن الحارث.\n٣ - وأخرجه أحمد (٢/٢٠٠) (٦٨٧٨) قال: حدثنا عبد الوهاب بن عطاء، قال: أخبرني محمد بن عمرو.\nثلاثتهم - يحيى بن أبي كثير، ومحمد بن إبراهيم، ومحمد بن عمرو- عن أبي سلمة بن عبد الرحمن، فذكره.\n* أخرجه البخاري (٦/٢٤٣) قال: حدثنا سعد بن حفص، (ح) وحدثني إسحاق، قال: أخبرنا عبيد الله بن موسى. ومسلم (٣/١٦٣) قال: حدثني القاسم بن زكريا، قال: حدثنا عبيد الله بن موسى. كلاهما -سعد، وعبيد الله- عن شيبان، عن يحيى، عن محمد بن عبد الرحمن مولى بني زُهرة، عن أبي سلمة، قال يحيى: وأحسبني سمعت أنا من أبي سلمة، عن عبد الله بن عمرو، قال: قال رسول الله ﷺ: «اقرأ القرآن في شهر. قلت: إني أجد قوة حتى قال: فاقرأه في سبع، ولا تزد على ذلك» .\nوقال سعد بن حفص في روايته: حدنثا شيبان، عن يحيي، عن محمد بن عبد الرحمن، عن أبي سلمة، عن عبد الله بن عمرو، قال لي النبي ﷺ: «في كم تقرأ القرآن» .\n* ورواية محمد بن إبراهيم بن الحارث: «ألم يبلغني يا عبد الله، أنك تقولُ: لأصومن الدهر، ولأقرأن القرآن في كل يو م وليلة؟ قلت: بلى قلت ذاك يا نبي الله، قال: فلا تفعل، صم من كل شهر ثلاثة أيام، قال: فقلت: إني أقوى على أكثر من ذلك. قال: فصم الاثنين والخميس، قال: فقلت: إني أقوى على أكثر من ذلك، يا نبي الله، قال:....» .\n* رواية يحيى بن أبي كثير، عن محمد بن إبراهيم مختصرة على قصة قراءة القرآن.\n* في رواية النضر بن محمد، عن عكرمة بن عمار، زاد قصة قراءة القرآن. وقال: قال لي النبي ﷺ: إنك لا تدري لعلك يطول بك عمر. قال: فصرت إلى الذي قال لي النبي ﷺ فلما كبرت، وددت أني كنت قبلت رخصة نبي الله ﷺ.\n* في رواية محمد بن مصعب، عن الأوزاعي، ورواية محمد بن عمرو، فصم من كل جمعة ثلاثة أيام.\n- وفي رواية حسين المعلم. وإن لولدك عليك حقا، في رواية أبي إسماعيل القناد: وإن لضيفك عليك حقا، وإن لصديقك عليك حقا.\n- ورواه مجاهد بن جبر عن عبد الله بن عمرو:\n١ - أخرجه أحمد (٢/١٥٨) (٦٤٧٧)، والنسائي (٤/٢٠٩) قال: وفيما قرأ علينا أحمد بن منيع. كلاهما - أحمد بن حنبل، وأحمد بن منيع - قالا: حدثنا هشيم، عن حصين بن عبد الرحمن، ومغيرة الضبي.\n٢ - وأخرجه أحمد (٢/١٨٨) (٦٧٦٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، وفي (٢/٢١٠) (٦٩٥٨) قال: حدثنا روح، قال: حدثنا شعبة، والنسائي (٤/٢١٠) قال: أخبرنا أبو حصين عبد الله بن أحمد بن عبد الله بن يونس، قال: حدثنا عَبْثَر. وابن خزيمة (١٩٧) قال: حدثنا محمد بن الوليد، قال: حدثنا محمد، يعني ابن جعفر، قال: حدثنا شعبة. وفي (٢١٠٥) قال: حدثنا محمد بن أبان، قال: حدثنا ابن فُضيل. ثلاثتهم - شعبة، وعَبثَر بن القاسم، ومحمد بن فضيل - عن حصين.\n٣ - وأخرجه أحمد (٢/١٩٨) (٦٨٦٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، والبخاري (٣/٥٢) قال: حدثنا محمد بن بشار، قال: حدثنا غُنْدَر، قال: حدثنا شعبة. وفي (٦/٢٤٢) قال: حدثنا موسى، قال: حدثنا أبو عَوَانَة، والنسائي (٤/٢٠٩) قال: أخبرنا محمد بن مَعْمَر، قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عَوَانَة. وفي فضائل القرآن (٩١) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة. كلاهما - شعبة، وأبو عوانة - عن مغيرة.\nكلاهما - حصين بن عبد الرحمن، ومغيرة بن مِقسم الضبي - عن مجاهد، فذكره.\n* ورواية هشيم عند أحمد: «زوجني أبي امرأة من قريش، فلما دخلت عليَّ، جعلتُ لا أنْحَاشُ لها، مما بي من القوة على العبادة، من الصوم والصلاة، فجاء عمرو بن العاص إلى كَنَّتِهِ، حتى دخل عليها، فقال لها: كيف وجَدْتِ بَعْلَكِ؟ قالت: خيرُ الرجال، أو كخير البُعولة، من رجل لم يفتش لنا كنفا، ولم يعرف لنا فراشا، فأقبل علي، فعذَمني، وعضني بلسانه. فقال: أنكحتك امرأة من قريش ذات حسب، فعضلتها، وفعلت وفعلت، ثم انطلق إلى النبي ﷺ فشكاني، فأرسل إليَّ النبي - ﷺ -، فأتيته......\nقال مجاهد: فكان عبد الله بن عمرو حيث ضعف وكبر يصوم الأيام كذلك، يصل بعضها إلى بعض، ليتقوى بذلك، ثم يفطر بعد تلك الأيام، قال: وكان يقرأ في كل حزبه كذلك، يزيد أحيانا وينقص أحيانا\nعذم: قَرَّعَ، ولامَ.\n* في رواية أبي عوانة عن مغيرة: ... قال: صُم ثلاثة أيام في الجمعة. قلت: أطيق أكثر من ذلك. قال: أفطر يومين وصم يوما. قال: قُلتُ: أطيق أكثر من ذلك. قال: صم أفضل الصوم صومَ داودَ صيام يو م وإفطار يوم.\n* في رواية عبثر، عن حصين: «... صُمْ صوم داود، ﵇، صوم يوما، وأفطر يوما. قلتُ: أنا أقوى من ذلك. قال: اقرأ القرآن في كل شهر ثم انتهي إلى خمس عشرة، وأنا أقول أنا أقوى من ذلك» .\n* رواية ابن خزيمة (١٩٧) مختصرة على: «من رغب عن سنتي فليس مني» .\n* في رواية ابن فضيل عن حصين: «... فصم صم داود، صم يوما، وأفطر يوما. واقرإِ القرآن في كل شهر. قلت: يا رسول الله، أنا أقوى من ذلك. قال: اقرأه في خمس عشرة. قلت: يا رسول الله، أنا أقوى من ذلك. قال حصين: فذكر لي منصور، عن مجاهد، أنه بلغ سبعا....» .\n- ورواه سعيد بن ميناء قال: قال عبد الله بن عمرو:\nأخرجه أحمد (٢/١٩٤) (٦٨٣٢) قال: حدثنا عبد الرحمن بن مهدي، (ح) وحدثناه عفان، وفي (٢/١٩٧) (٦٨٦٢) قال: حدثنا عفان، ومسلم (٣/١٦٦) قال: حدثني زهير بن حرب، ومحمد بن حاتم، جميعا عن ابن مهدي، قال زهير: حدثنا عبد الرحمن بن مهدي.\nكلاهما - عبد الرحمن، وعفان - قالا: حدثنا سليم بن حيان، قال: حدثنا سعيد بن ميناء، فذكره.\n- ورواه ابن أبي ربيعة عن عبد الله بن عمرو:\nأخرجه أحمد (٢/٢٢٤) (٧٠٨٧) قال: حدثنا عارم، والنسائي (٤/٢١٢ قال: أخبرنا محمد بن عبد الأعلى.\nكلاهما - عارم محمد بن الفضل، ومحمد بن عبد الأعلى - قالا: حدثنا المعتمر، عن أبيه، قال: حدثنا أبو العلاء، عن مُطرف، عن ابن أبي ربيعة، فذكره.\n* وأخرجه أحمد (٢/٢٠٠) (٦٨٧٧) قال: حدثنا عبد الوهاب بن عطاء، قال: أخبرني الجريري، عن أبي العلاء، عن مطرف بن عبد الله، عن عبد الله بن عمرو فذكره. ليس فيه (ابن أبي ربيعة)، وفيه (فما زال يَحُطُّ لي، حتى قال: إن أفضل الصومِ صوم أخي داود، أو نبي الله داود - شك الجريري -: صم يوما، وأفطر يوما. فقال عبد الله لما ضعف: ليتني كنت قنعت بما أمرني به النبي،» .\n- ورواه أبو عياض عن عبد الله بن عمرو:\nأخرجه أحمد (٢/٢٠٥) (٦٩١٥) قال: حدثنا روح. وفي (٢/٢٢٥) (٧٠٩٨) قال: حدثنا محمد بن جعفر، ومسلم (٣/١٦٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غُنْدَر (ح) وحدثنا محمد بن المُثنى، قال: حدثنا محمد بن جعفر، والنسائي (٤/٢١٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد. وفي (٤/٢١٧) قال: أخبرنا إبراهيم بن الحسن، قال: حدثنا حجاج بن محمد. وفي الكبرى - تحفة الأشراف- (٨٨٩٦) عن عمرو بن علي، عن أبي داود، وابن خزيمة (، ٢١٠٦ ٢١٢١) قال: حدثنا عبد الوارث بن عبد الصمد العنبري، قال: حدثني أبي.\nخمستهم - روح بن عُبداة، ومحمد بن جعفر غُندر، وحجاج، وأبو داود الطيالسي، وعبد الصمد - عن شعبة، عن زياد بن فياض، قال: سمعت أبا عياض، فذكره.\n- ورواه أبو قلابة عن أبي المليح قال: دخلت مع أبيك زيد على عبد الله بن عمرو فحدث:\nأخرجه البخاري (٣/٦٣) قال: حدثنا إسحاق بن شاهين الواسطي. وفي (٨/٧٦) قال: حدثنا إسحاق. (ح) وحدثني عبد الله بن محمد، قال: حدثنا عمرو بن عو ن. وفي الأدب المفرد (١١٧٦) قال: حدثنا عبد الله بن محمد الجعفي المسندي، قال: حدثنا عمرو بن عون. ومسلم (٣/١٦٥) قال: حدثنا يحيى بن يحيى. والنسائي (٤/٢١٥) قال: أخبرنا زكريا بن يحيى، قال: حدثنا وهب بن بقية.\nأربعتهم - إسحاق بن شاهين، وعمرو، ويحيى، ووهب- عن خالد بن عبد الله، عن خالد بن مهران الحذاء، عن أبي قلابة فذكره.\n- ورواه هلال بن طلحة أو طلحة بن هلال قال: سمعت عبد الله بن عمرو:\nأخرجه أحمد (٢/٢٠٥) (٦٩١٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة عن سعد بن إبراهيم، عن هلال بن طلحة أو طلحة بن هلال فذكره.\n- ورواه يزيد بن عبد الله بن الشخير عن عبد الله بن عمرو:\n١ - أخرجه أحمد (٢/١٦٤) (٦٥٣٥) قال: حدثنا وكيع. وفي (٢/١٦٥) (٦٥٤٦) قال: حدثنا يزيد. وفي (٢/١٨٩) (٦٧٧٥) قال: حدثنا بَهز. وأبو داود (١٣٩٠) قال: حدثنا ابن المثنى، قال: حدثنا عبد الصمد، أربعتهم - وكيع، ويزيد، وبهز، وعبد الصمد - عن همام.\n٢ - وأخرجه أحمد (٢/١٤٩٥) (٦٨٤١) قال: حدثنا محمد بن جعفر، والدارمي (١٥٠١) قال: أخبرنا محمد بن المنهال، قال: حدثنا يزيد بن زريع، وابن ماجة (١٣٤٧) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر (ح) وحدثنا أبو بكر بن خلاد، قال: حدثنا خالد بن الحارث، والترمذي (٢٩٤٩) قال: حدثنا محمود بن غَيلان، قال: حدثنا النضر بن شُميل. (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، والنسائي في فضائل القرآن (٩٢) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، أربعتهم - محمد بن جعفر، ويزيد، وخالد بن الحارث، والنضر - قالوا: حدثنا شعبة.\n٣ - وأخرجه أبو داود (١٣٩٤) قال: حدثنا محمد بن المنهال، قال: أخبرنا يزيد بن زريع، قال: أخبرنا سعيد.\nثلاثتهم - همام، وشعبة، وسعيد بن أبي عروبة - عن قتادة، عن يزيد بن عبد الله بن الشخير، فذكره.\n* أخرجه أحمد (٢/١٩٣) (٦٨١١٢٠) قال: حدثنا وكيع، قال: حدثنا همام، عن قتادة، عن رجل: يزيد، أو أبي أيوب، عن عبد الله بن عمر، قال: قال رسول الله ﷺ: «من قرأ القرآن في أقل من ثلاث، لم يفقهه» .\n* ورواية وكيع عن همام، ورواية شعبة، وسعيد مختصرة على: «لم يفقه من قرأ القرآن في أقل من ثلاث» .\n* في رواية أحمد (٦٧٧٥) زاد: قال يحيى قال: في سبع، لا يفقه من قرأه في أقل من ثلاث، وقال: كيف أصومُ؟ قال: صم من كل عشر ثلاثة أيام، من كل عشرة أيام يوما، ويكتب لك أجر تسعة أيام.\n- ورواه السائب عن عبد الله بن عمرو:\nأخرجه أحمد (٢/١٦٢) (٦٥٠٦) قال: حدثنا إسماعيل. وفي (٢/٢١٦) (٧٠٢٣) قال: حدثنا عبيدة بن حُميد أبو عبد الرحمن، وأبو داود (١٣٨٩) قال: حدثنا سليمان بن حرب، قال: أخبرنا حماد.\nثلاثتهم - إسماعيل بن عُلية، وعبيدة، وحماد بن زيد - عن عطاء بن السائب، عن أبيه، فذكره.\n* رواية إسماعيل: «اقرأ القرآن في شهر، ثم ناقصني، ونَاقَصْتُهُ، حتى صار إلى سبع» .\n* رواية حماد: «صم من كل شهر ثلاثة أيام، واقرأ القرآن في شهر، فناقصني، وناقصته، فقال: صم يوما، وأفطر يوما» قال عطاء: واختلفنا عن أبي، فقال بعضنا: سبعة أيام. وقال بعضنا: خمسا.","vol":"2","page":471},{"text":"٩٣٥ - (د) أوسِ بن حُذَيفةَ - ﵁ -: قال: قَدِمْنا على رسولِ الله ﷺ في وَفْدِ ثقيف، فنزلتِ الأحْلافُ على المغيرةِ بن شُعْبةَ، وأنزلَ رسولُ الله ﷺ بَني مالكٍ في قُبَّةٍ له - قال مُسَدَّدٌ: وكان في الوفدِ الذين قَدِموا على رسول الله ﷺ من ثقيف- فكان يأتينا بعد العشاء، فيحدَّثنا قائمًا، حتى لَيُرَاوِحُ بين رِجْلَيْهِ من طول القيام، وكان أكثرُ ما يُحَدِّثُنا: ما لَقِيَ من قومْه قُرِيْشٍ، ثم يقول: «لا سواء (١)، كُنَّا مُستْضعفين مُسْتذَلِّينَ» -قال مُسَدَّدٌ: بمكةَ - فلما خرجنا إلى المدينة: كانت سِجالُ الحربِ بيننا وبينهم، نُدَالُ عليهم، ويُدَالونَ علينا، فلما كانت ليلةٌ أبطأ عن الوقت الذي كان يأتينا فيه، فقُلْنا: لقد أبطأتَ عليْنا الليلةَ، فقال: إنه طرَأ عَليَّ جُزْئي (٢) ⦗٤٧٥⦘ مِن القُرآن، فكَرِهتُ أنْ أجِيءَ حتى أُتِمَّهُ، قال أوسٌ: وسأْلتُ أصحابَ رسولِ الله ﷺ: كَيْفَ تُحَزِّبُونَ الْقُرْآن؟ قالوا: ثَلاَثٌ، وخَمْسٌ، وسَبْعٌ، وتِسْعٌ، وإحْدَى عَشْرَة، وثَلاَثَ عَشْرَةَ، وحزب الْمُفَصَّلِ وَحْدَهُ. أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأحْلاف): القوم يتحالفون على النُّصرة، وهم في هذا الحديث: قوم من ثقيف؛ لأن ثقيفًا فرقتان: بنو مالك، والأحلاف.\n(لَيُراوح) رَاوح بين رجليه: إذا خالف بينهما، يرفع رجلًا، ويقف على الأخرى يُريحها.\n(سِجال) يقال: الحرب سجال: أي لنا مرة، ولهم مرة.\n(تُدَال) الإدالة: الغلبة، يقال: أديل لنا على أعدائنا: أي نصرنا عليهم، وكانت الدولة لنا. ⦗٤٧٦⦘\n(يُحَزِّبُونَ) الحزب: ما يجعله الإنسان على نفسه من قراءة أو صلاة، والحزب: الطائفة.\n_________\n(١) كذا في أكثر النسخ، وفي المسند وابن ماجة، أي: نحن لا سواء، والمعنى: حالنا الآن غير ما كانت عليه قبل الهجرة، وفي بعض النسخ: \" لا أنسى \" والمعنى: لا أنسى أذيتهم وعداوتهم.\n(٢) في المطبوع: حزبي. قال الزمخشري: أي بدأت في حزبي، وهو الورد الذي فرض على نفسه أن ⦗٤٧٥⦘ يقرأ كل يوم، فجعل بداءته فيه طروءًا منه عليه، والحزب في الأصل: الطائفة من الناس، تسمى الورد به، لأنه طائفة من القرآن.\n(٣) رقم (١٣٩٣) في الصلاة، باب تحزيب القرآن، وأخرجه أحمد ٤ / ٩ و٣٤٣، وابن ماجة رقم (١٣٤٥) في إقامة الصلاة، باب كم يستحب أن يختم القرآن، كلهم من حديث عبد الرحمن بن يعلى الطائفي، عن عثمان بن عبد الله بن أوس عن جده أوس بن حذيفة. وعبد الله بن عبد الرحمن صدوق يخطئ ويهم، وعثمان بن عبد الله لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/، ٩ ٣٤٣) قال: ثنا عبد الرحمن بن مهدي، وأبو داود (١٣٩٣) قال: ثنا مسدد، قال: أنبأنا قرّان بن تمام. وفي (١٣٩٣) قال: ثنا عبد الله بن سعيد، قال: نا أبو خالد، وابن ماجة (١٣٤٥) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا أبو خالد الأحمر، ثلاثتهم - ابن مهدي، وقُرَّان، وأبو خالد عن عبد الله بن عبد الرحمن الطائفي، عن عثمان بن عبد الله بن أوس - فذكره.\nقلت: فيه عثمان بن عبد الله بن أوس لم يوثقه غير ابن حبان، وعبد الله بن عبد الرحمن الطائفي: صدوق، يخطيء ويهم.","vol":"2","page":474},{"text":"٩٣٦ - (د) شداد بن الهاد -﵀ - قال: سألني نافع بن جبير بن مطعم، فقال لي: في كم تقرأُ القرآن؟ فقلت: ما أٌُحَزِّبُه، فقال لي نافع: لا تقلْ: ما أحزِّبُهُ- وفي نسخةٍ: ما أجزِّئهُ- فإنَّ رسول الله ﷺ قال: «قرأْت جزءًا من القُرآن» قَال: حسبت أنَّهُ ذكره عن المغيرة بن شعبة. أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٩٢) في الصلاة، باب تحزيب القرآن، ورجاله ثقات، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٤٩٢) حدثنا محمد بن يحيى بن فارس، أخبرنا ابن أبي مريم، أخبرنا يحيى ابن أيوب، عن ابن الهاد، قال: سألني نافع بن جبير بن مطعم، فقال: فذكره.","vol":"2","page":476},{"text":"٩٣٧ - (ط) يحيى بن سعيد -﵀ - (١) قال: كُنْتُ أنَا ومحمدُ بنُ يَحْيَى ابن حَبَّان (٢) جالسَيْنِ، فدَعا محمَّدٌ رَجُلًا، فقال: أَخْبِرْني بالَّذي سَمِعتَ من أبيك، فقال الرَّجُلُ: أَخْبَرَني أبِي: أنَّهُ أتَى زَيدَ بن ثابتٍ، فقال له: كَيْفَ تَرى في قراءة القرآن في سَبْعٍ؟ قال زيدٌ: حَسَنٌ، ولأنْ أَقْرَأَه في نِصْفِ شَهرٍ أو عَشْرٍ أحَبُّ إليَّ، وسَلْني: لِمَ ذاك؟ قال: فإني أسأَلُكَ؟ قال زْيدٌ: لكَيْ أتَدَبَّرَهُ وأقِفَ عليه. أخرجه الموطأ (٣) .\n_________\n(١) هو يحيى بن سعيد بن فروخ التميمي، أبو سعيد الأحول القطان البصري الحافظ الحجة، أحد أئمة الجرح والتعديل. أخرج له الجماعة، مات سنة ٢٩٨ هـ.\n(٢) محمد بن يحيى بن حبان - بفتح الحاء المهملة والباء - بن منقذ بن عمرو الأنصاري المازني، أبو عبد الله المدني الثقة الفقيه، كانت له حلقة بمسجد النبي ﷺ، توفي سنة ١٢١ هـ.\n(٣) ١ / ٢٠٠ و٢٠١ في القرآن، باب ما جاء في تحزيب القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٤٧٣) قال: عن يحيى بن سعيد فذكره.\nوقال الزرقاني في «شرح الموطأ»: قال ابن عبد البر: كذ ارواه يحيى، وأظنه وهما، ورواه ابن وهب، وابن بكير، وابن القاسم: «لأن أقرأه في عشرين أو نصف شهر أحب إليّ»، وكذا رواه شعبة.","vol":"2","page":476},{"text":"٩٣٨ - (م ط ت د س) عبد الرحمن بن عبد القارئ -﵀ -: قال: سمعتُ عمر بنَ الخطاب -﵁- يقول: قال رسول الله ﷺ: «مَنْ نامَ عَنْ حِزْبِهِ من الليل، أو عن شيءٍ منه، فقرأَه ما بيْنَ صَلاةِ الفجرِ وصَلاة الظُّهرِ، كُتِبَ له كأنما قَرأَهُ من الليْلِ» . أخرجه الجماعة إلا البخاري.\nإلا أنَّ في رواية الموطأ، «فقرأَهُ حين تَزُولُ الشَّمْسُ إلى صَلاةِ الظُّهرِ، فإنه لم يَفُتْهُ [أو] كَأنَّهُ أدْرَكَهُ» (١) .\n_________\n(١) مسلم رقم (٧٤٧) في صلاة المسافرين، باب جامع صلاة الليل، والموطأ ١ / ٢٠٠ في القرآن، باب ما جاء في تحزيب القرآن، والترمذي رقم (٥٨١) في الصلاة، باب ما ذكر فيمن فاته حزبه من الليل، وأبو داود رقم (١٣١٣) في الصلاة، باب من نام عن حزبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (١/٣٢) (٢٢٠٠)، و(١/٥٣) (٣٧٧) قال: حدثنا عتاب بن زياد، قال: حدثنا عبد الله، يعني ابن المبارك، والدارمي (١٤٨٥) قال: أخبرنا عبد الله بن صالح، قال: حدثني الليث، ومسلم (٢/١٧١) قال: حدثنا هارون بن معروف، قال: حدثنا عبد الله بن وهب، (ح) وحدثني أبو الطاهر وحرملة قالا: أخبرنا ابن وهب. وأبو داود (١٣١٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو صفوان عبد الله بن سعيد بن عبد الملك بن مروان. (ح) وحدثنا سليمان بن داود ومحمد بن سلمة المرادي، قالا: حدثنا ابن وهب.\nوابن ماجة (١٣٤٣) قال: حدثنا أحمد بن عمرو بن السرح المصري، قال: حدثنا عبد الله بن وهب، والترمذي (٥٨١ قال: حدثنا قتيبة، قال: حدثنا أبو صفوان، والنسائي (٣/٢٥٩)، وفي الكبرى (١٣٧١) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو صفوان عبد الله بن سعيد بن عبد الملك بن مروان. أربعتهم - ابن المبارك، والليث، وعبد الله بن وهب، وأبو صفوان - عن يونس، عن الزهري، عن السائب بن يزيد، وعبيد الله بن عبد الله بن عتبة.\n٢ - وأخرجه النسائي (٣/٢٥٩)، وفي الكبرى (١٣٧٣) قال: أخبرنا محمد بن رافع النيسابوري، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن عروة.\nثلاثتهم - السائب، وعبيد الله، وعروة بن الزبير - عن عبد الرحمن بن عبد القاري، فذكره.\n* أخرجه النسائي (٣/٢٦٠)، وفي الكبرى (١٣٧٤) قال: أخبرنا قتيبة بن سعيد، عن مالك، عن داود بن الحصين، عن الأعرج، وفي (١٣٧٢) قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله، عن يونس، عن ابن شهاب، أن السائب بن يزيد،وعبيد الله أخبراه.\nثلاثتهم - الأعرج، والسائب، وعبيد الله - عن عبد الرحمن بن عبد القاري، أن عمر بن الخطاب قال: «من فاته حزبه ...» فذكره، موقوفا.","vol":"2","page":477},{"text":"<span data-type=\"title\" id=toc-266>الباب الثاني: في القراءات</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-267>الفصل الأول: في جواز اختلاف القراءة</span>\n٩٣٩ - (خ م ط ت د س) عمر بن الخطاب - ﵁ -: قال: سمعتُ هِشامَ بنَ حكيم بنِ حِزامٍ يقرأُ سورة الفرقانِ، في حَياة رسول الله ﷺ، فاسْتمَعْتُ لقراءته، فإذا هو يقرأُ على حروفٍ كثيرة، لم يُقْرئْنيها ⦗٤٧٨⦘ رسولُ الله ﷺ، فكِدْتُ أُسَاوِرُهُ في الصلاة، فَتَربصْتُ حتى سلَّم، فَلَبَّبْتُهُ بِرِدائِهِ (١)، فَقُلْتُ: مَنْ أقْرأَكَ هذه السورة التي سَمِعْتُكَ تَقٍرَؤهَا؟ قال: أقْرَأنِيها رسولُ الله ﷺ، فَقُلتُ: كذْبتَ، فإنَّ رسولَ اللهِ ﷺ قد أقْرَأنيها على غَيْرِ ما قَرأْتَ، فانطلقْتُ به أقودُهُ إلى رسول الله ﷺ، فقلتُ: يا رسولَ الله، إنِّي سَمِعتُ هذا يقْرَأُ سُورة الفرقان على حُرُوفٍ لم تُقْرِئْنيها، فقال رسول الله ﷺ: «أَرْسِلْهُ، اقْرأْ يا هِشامُ» فقرأَ عليه القراءة التي كنْتُ سمعتُه يقرأُ، فقال رسولُ الله ﷺ: «هَكَذا أُنْزِلتْ» ثم قال النبي ﷺ: «اقرأْ يا عمرُ» فقرأْتُ القراءةَ التي أقْرأَنِي، فقال رسولُ الله ﷺ: «هكذا أُنْزِلتْ، إنَّ هذا القرآنَ أُنزِلَ على سَبْعَةِ أحرُفٍ (٢)، فَاقرَؤوا ما تَيَسَّرَ مِنْهُ» . أخرجه الجماعة (٣) . ⦗٤٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُسَاورُهُ) أي: أُواثِبُهُ وأغالبه، ويقال للمعربد: سَوَّار.\n(فتربصت) تربص فلان بفلان: أي: انتظره، وأخره إلى وقت ما.\n(فَلَبَّبْتُه) يقال: أخذت بتلبيبه: إذا جمعت عليه ثوبه الذي هو لابسه، وقبضت عليه تَجرُّه.\n(سبعة أحرف) أراد بالحرف: اللغة، يعني: على سبع لغات من لغات العرب، وليس معناه: أن يكون في الحرف [الواحد] سبعة أوجه، ولكن نقول: هذه اللغات السبع مُفَرَّقة في القرآن، فبعضه بلغة قريش، وبعضه بلغة هذيل، وبعضه بلغة هوازن، وبعضه بلغة اليمن.\nقال الخطابي: على أنَّ في القرآن ما قد قُرئَ بسبعة أوجه، وهو قوله: ﴿وَعَبَدَ الطَّاغُوت﴾ [المائدة: ٦٠] وقوله: ﴿أرسِلْهُ مَعَنا غدًا يَرتَعْ ويَلْعَبْ﴾ [يوسف: ١٢] وذكر وجوهًا، كأنه يذهب: إلى أن بعضه أنزل على سبعة أحرف، لا كله.\n_________\n(١) قال الزركشي: أي: جررته، بتشديد الباء الأولى، وعليه اقتصر النووي، وحكى المنذري التخفيف، وقال: إنه أعرف، مأخوذ من اللبة بفتح اللام، ومعناه: جمعت الرداء في موضع لبته، أي: في عنقه، وأمسكته وجذبته به.\nووقع عند أبي داود \" فلببته بردائي \" فيمكن الجمع بأن التلبيب بالردائين جميعًا. وقال الحافظ: وكان عمر شديدًا في الأمر بالمعروف، وفعل ذلك عن اجتهاد منه، لظنه أن هشامًا خالف الصواب، ولهذا لم ينكر عليه النبي ﷺ.\n(٢) يراجع في بيان المراد من الأحرف السبعة بتفصيل \" جامع البيان \" ١ / ٢١، ٦٧ و\" النشر في القراءات العشر \" ١ / ١٩ - ٣٣ و\" فتح الباري \" ٩ / ٢٣ - ٣٦.\n(٣) البخاري ٩ / ٢٠، ٢١ في فضائل القرآن، باب أنزل القرآن على سبعة أحرف، وباب من لم ير بأسًا أن يقول: سورة البقرة وسورة كذا، وفي الخصومات، باب كلام الخصوم بعضهم في بعض، ⦗٤٧٩⦘ وفي التوحيد، باب قول الله تعالى ﴿فاقرؤوا ما تيسر منه﴾، وأخرجه مسلم رقم (٨١٨) في الصلاة، باب بيان أن القرآن أنزل على سبعة أحرف، وأبو داود رقم (١٤٧٥) في الصلاة، باب أُنزل القرآن على سبعة أحرف، والترمذي رقم (٢٩٤٤) في القراءات، باب ما جاء أن القرآن أنزل على سبعة أحرف، والنسائي ٢ / ١٥٠ - ١٥٢ في الصلاة، باب جامع القرآن، والموطأ ١ / ٢٠١ في القرآن، باب ما جاء في القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (١٤٢) . وأحمد (١/٤٠) (٢٧٧) قال: حدثنا عبد الرحمن، والبخاري (٣/١٦٠) قال: حدثنا عبد الله بن يوسف، ومسلم (٢/٢٠٢) قال: حدثنا يحيى بن يحيى، وأبو داود (١٤٧٥) قال: حدثنا القعنبي، والنسائي (٢/١٥٠)، وفي الكبرى (٩١٩) وفي فضائل القرآن (١٠) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين قراءة عليه، وأنا أسمع عن ابن القاسم.\nخمستهم - عبد الرحمن بن مهدي، وعبد الله بن يوسف، ويحيى، والقعنبي عبد الله بن مسلمة، وابن القاسم - عن مالك، عن الزهري، عن عروة بن الزبير، عن عبد الرحمن بن عبد القاري، فذكره.\n* وأخرجه أحمد (١/٤٠) (٢٧٨)، (١/٤٢) (٢٩٦) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (١/٤٣) (٢٩٧) قال: حدثنا الحكم بن نافع، قال: أنبأنا شعيب، وفي (١/٢٦٣) (٢٣٧٥) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب، والبخاري (٢٧٦) قال: قال: حدثنا سعيد بن عفير، قال: حدثني الليث، قال: حدثني عقيل، وفي (٦/٢٣٩) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، وفي (٩/١٩٤) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل، ومسلم (٢/٢٠٢) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس، (ح) وحدثنا إسحاق بن إبراهيم وعبد بن حميد. قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر، والترمذي (٢٩٤٣) قال: حدثنا الحسن بن علي الخلال، وغير واحد، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، والنسائي (٢/١٥١) . وفي الكبرى (٩٢٠) قال: أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني يونس.\nخمستهم -معمر، وشعيب، وابن أخي ابن شهاب، وعقيل، ويونس - عن الزهري، قال: أخبرني عروة ابن الزبير، أن المِسور بن مخرمة، وعبد الرحمن بن عبد القاري أخبراه، أنهما سمعا عمر بن الخطاب، فذكره. * وأخرجه أحمد (١/٢٤) (١٥٨) . والنسائي (٢/١٥٠)، وفي الكبرى (٩١٨) فقال: أخبرنا نصر ابن علي.\nكلاهما - أحمد بن حنبل، ونصر - عن عبد الأعلى بن عبد الأعلى، عن معمر، عن الزهري، عن عروة بن الزبير، عن المسور بن مخرمة، فذكره. ليس فيه (عبد الرحمن بن عبد القاري) .","vol":"2","page":477},{"text":"٩٤٠ - (م ت د س) أبي بن كعب - ﵁ -: قال: كنتُ في ⦗٤٨٠⦘ المسجد، فدخل رجلٌ يُصَلِّي، فقرأ قِراءة أنْكَرْتُها، ثم دخل آخرُ، فقرأ قراءة سوىِ قراءةِ صَاحبه، فلمَّا قَضَيْنا الصلاةَ، دَخَلْنا جميعًا على رسولِ الله ﷺ، فقلتُ: إنَّ هذا قرأ قراءة أنكرتُها عليه، فدخل آخرُ فقرأ سِوى قراءةِ صَاحبهِ، فأمَرَهُما رسولُ اللهِ ﷺ فَقَرَآ، فَحَسَّنَ النَّبيُّ ﷺ شأْنَهُما، فَسُقِطَ في نَفسيِ منَ التَّكْذيِبِ، ولا إذْ كُنْتُ في الجاهلية (١)، فلما رأَى رسولُ الله ﷺ ما قد غَشِيَني، ضَرَبَ في صَدْرِي، فَفِضْتُ عَرَقًا، وكأنما أنظرُ إلى الله -﷿- فَرَقًا، فقال لي: يا أُبيُّ، أُرْسِلَ إليَّ: أنْ اقرأ القُرْآن على حَرْفٍ، فَرَدَدْتُ إليه: أنْ هَوِّنْ علي أُمَّتي، فردَّ إلي الثانية: أن اقْرأْهُ على حرفين، فردَدْتُ إليه: أنْ هَوِّنْ على أمتي، فردَّ إليَّ الثالثة: أنِ اقْرَأْهُ على سَبْعَةِ أحرفٍ، وَلَكَ بكُلِّ رَدَّةٍ رَدَدْتُكَها (٢) مَسْأَلَةٌ تسْألُنيِها، فقلتُ: اللهم اغْفِرْ لأُمَّتي، وأخَّرْتُ الثالثةَ ليومٍ يَرْغَبُ إليَّ الْخَلقُ كلُّهُمْ حتى إبراهيمُ.\nوفي رواية أخرى قال: إنَّ النبيَّ ﷺ كان عندَ أَضاةِ بَنيِ غِفارٍ (٣)، ⦗٤٨١⦘ فأتاه جبريلُ -﵇ -، فقال: إنَّ اللهَ يَأْمُرُكَ أنْ تَقَرَأَ أُمَّتُكَ القرآن على حرفٍ، فقال: أَسألُ اللهَ مُعَافاتَهُ ومَغْفِرَتَهُ، وإنَّ أُمَّتي لا تُطيقُ ذلك، ثم أتاه الثانية، فقال: إنَّ اللهَ يأْمُرَكَ أنْ تقرأ أمَّتُكَ القرآنَ على حرفين، فقال: أَسألُ اللهَ مُعَافاتَهُ ومَغْفِرَتَهُ، وإنَّ أُمَّتي لا تُطيقُ ذلك، ثم جاء الثالثة فقال: إن الله يأمرك أن تقرأ أمَّتُكَ القرآن على ثلاثِة أَحرفٍ، فقال: أَسألُ اللهَ مُعَافاتَهُ ومَغْفِرَتَهُ، وإنَّ أُمَّتي لا تُطيقُ ذلك، ثم جاءه الرابعة، فقال: إن الله يأمرك أن تقرأ أمتُك القرآن على سبعة أحرفٍ، فَأَيُّما حَرْفٍ قرَؤوا عليه فقد أصابُوا. هذه رواية مسلم.\nوفي رواية أَبي داود مثل الرواية الثانية، إلى قوله في أول مرة: «لا تُطيقُ ذلك»، وقال: ثم أتاه ثانية فذكر نحو هذا حتى بَلَغَ سبعةَ أحرفٍ، فقال: إن الله يأمرك أن تقرأ أُمتك على سبعة أحرفٍ، فَأيُّمَا حرفٍ قرؤوا عليه فقد أصابُوا.\nوفي أُخرى له قال: قال لي رسول الله ﷺ: «يا أُبيُّ، إني أُقْرِئتُ القرآن»، فقيل لي: على حرفٍ أو حرفين؟ فقال المَلكُ الذي معي: قل: على حرفين، فقيل لي: على حرفين أو ثلاثٍ؟ فقال المَلكُ الذي معي: قل: على ثلاثة، قلت: على ثلاثة، حتى بلغ سبعة، ثم قال: ليس منها إلا شَاف كافٍ، إنْ قلتَ: سَمِيعًا عَليمًا، عزيزًا حكيمًا، ما لم تَخْتِمْ آيَةَ عذابٍ برَحْمَةٍ أو آيةَ رَحْمَةٍ بِعَذابٍ.\nوأخرج النسائي في الرواية الثانية من ⦗٤٨٢⦘ روايتي مسلم.\nوله في أخرى قال: أقْرأَنِي رسولُ الله ﷺ سُورة، فَبَيْنا أنا في المسجد جالسٌ، إذْ سمعتُ رُجلًا يَقْرَؤها بخلاف قِراءتي، فقلتُ له من علَّمكَ هذه السورة؟ فقال: رسولُ الله ﷺ، فقلت: لا تُفارِقُني حتى نَأْتَيَ رسولَ الله ﷺ، فأتيتُ، فقلتُ: يا رسولَ اللهِ، إنَّ هذا خالفَ قراءتي في السورةِ التي علَّمْتني، فقال رسولُ الله ﷺ: اقْرأْها أُبيُّ، فقرأَتُها، فقال رسولُ الله ﷺ: أحْسَنتَ، ثم قال للرَّجُلِ: اقْرَأْ، فَخالفَ قِراءتي، فقال له رسولُ الله ﷺ: أحْسَنتَ، ثم قال رسولُ الله ﷺ: يا أُبيُّ، أُنزلَ على سبعةِ أحرفٍ كُلُّها شافٍ كافٍ.\nوفي أخرى له قال: مَا حاكَ في صدري مُنذُ أَسلمتُ، إلا أنِّي قرأْتُ آية، وقرأها آخرُ غيرَ قراءتي، فقلت، أقرَأَنِيها رسولُ الله ﷺ، وقال الآخر: أقرَأَنِيها رسولُ الله ﷺ، فأتيتُ النبيَّ، فقلتُ: يا رسولَ اللهِ، أقرأْتَني آيةَ كذا، وكذا؟ قال: نعم، وقال الآخر: ألمْ تُقْرئِْني آية كذا وكذا؟ قال: نعم، إنَّ جبريل وميكائيل، أتياني، فقعد جبريل عن يميني، وميكائيل عن يَساري، فقال جبريل: اقرأ القرآن على حرفٍ، وقال ميكائيل: اسْتَزِدْهُ، حتى بلغَ سبعة أحرفٍ، وكلُّ حرفٍ شافٍ كافٍ.\nوأخرج الترمذي عن أبيِّ بن كعبٍ هذا المعنى بغير هذا اللفظِ مخْتَصرًا قال: لَقيَ رسولُ اللهِ ﷺ جبريلَ، فقال: يا جبريلُ، بُعِثتُ إلى أمَّة أمِّيِّينَ، فيهم العجوزُ والشيخُ الكبيرُ، والغلامُ والجاريةُ، والرجلُ الذي لم يقرأ ⦗٤٨٣⦘ كتابًا قَطُّ، فقال: يا مُحَمَّدُ، إنَّ القرآن أُنزلَ على سبعةِ أَحرفٍ (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شاف كاف) شاف: من الشفاء، وكاف: من الكفاية.\n(فرقًا) الفرق: الفزغ.\n(الأضاة) الغدير: وجمعها أَضَىً، مثل حَصَاة وحصى.\n(أُمِّيِّينَ) الأُمِّيُّونَ: جمع أمي، وهو الذي لا يكتب، منسوب إلى ما عليه أمة العرب، وكانوا لا يكتبون. وقيل: الأمي: الذي على أصل ولادة أمه لم يتعلم الكتابة، فهو على جبلته التي ولد عليها.\n_________\n(١) معناه: ووسوس لي الشيطان تكذيبًا للنبوة، أشد مما كنت عليه في الجاهلية، لأنه في الجاهلية كان غافلًا أو متشككًا، فوسوس له الشيطان الجزم بالتكذيب.\n(٢) قوله: \" ولك بكل ردة رددتكها \" هذا يدل على أنه سقط في الرواية الأولى ذكر بعض الروايات الثلاث. وقد جاءت مبينة في الرواية الثانية. وقوله: \" ولك بكل ردة رددتكها مسألة تسألنيها \" معناه: مسألة مجابة قطعًا.\n(٣) قال النووي: هي بفتح الهمزة، وبضاد معجمة مقصورًا، وهي الماء المستنقع كالغدير، وجمعها أضًا، كحصاة وحصى، وإضاء - بكسر الهمز والمد - كأكمة وإكام.\n(٤) أخرجه مسلم رقم (٨٢٠) في الصلاة، باب بيان أن القرآن أنزل على سبعة أحرف، وأبو داود رقم (١٤٧٧) و(١٤٧٨) في الصلاة، باب أنزل القرآن على سبعة أحرف، والترمذي رقم (٢٩٤٥) في القراءات، باب ما جاء أن القرآن أنزل على سبعة أحرف، وإسناده حسن. وأخرجه النسائي ٢ / ١٥٢ و١٥٤ في الصلاة، باب جامع ما جاء في القرآن، والرواية الثانية: سندها حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٢٧) قال: حدثنا يحيى بن سعيد، ومسلم (٢/٢٠٢) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. وفي (٢/٢٠٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد ابن بشر، وعبد الله بن أحمد (٥/١٢٨) قال: حدثني وهب بن بقية، قال: حدثنا خالد بن عبد الله.\nأربعتهم - يحيى، وابن نُمير، وابن بشر، وخالد - عن إسماعيل بن أبي خالد، قال: حدثني عبد الله بن عيسى، عن عبد الرحمن بن أبي ليلى، فذكره.\n- ورواه عبد الرحمن بن أبي ليلى عن أبي بن كعب:\n١ - أخرجه أحمد (٥/١٢٧) قال: حدثنا محمد بن جعفر، ومسلم (٢/٢٠٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غُندر (ح) وحدثنا ابن المثنى، وابن بشار، كلاهما عن محمد بن جعفر، وفي (٢/٢٠٤) قال: وحدثناه عبيد الله بن معاذ، قال: حدثنا أبي، وأبو داود (١٤٧٨) قال: حدثنا ابن المثنى، قال: حدثنا محمد بن جعفر، وعبد الله بن أحمد (٥/١٢٨) قال: حدثني أبو بكر بن أبي شيبة، قال: حدثنا غندر، والنسائي (٢/١٥٢) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد بن جعفر، كلاهما - محمد بن جعفر، ومعاذ العنبري- عن شعبة.\nوأخرجه أحمد (٥/١٢٨) قال: حدثنا جعفر بن مهران السباك، قال: حدثنا عبد الوارث، عن محمد بن جحادة. كلاهما - شعبة، وابن جِحادة - عن الحكم، عن مجاهد.\n٢ - وأخرجه أحمد (٥/١٢٨) قال: حدثنا محمد بن سليمان الأسدي «لو ين»، قال: حدثنا الحسن بن محمد بن أعين، قال: حدثنا عمر بن سالم الأفطس، عن أبيه، عن زبيد.\nكلاهما - مجاهد، وزبيد - عن عبد الرحمن بن أبي ليلى، فذكره.\n- ورواه أيضا سليمان بن صرد عن أبي بن كعب:\nأخرجه أحمد (٥/١٢٤) قال: حدثنا عبد الرحمن بن مهدي، وفي (٥/١٢٤) قال: حدثنا بهز، وأبو داود (١٤٧٧) قال: حدثنا أبو الوليد الطيالسي، وعبد الله بن أحمد (٥/١٢٤) قال: حدثنا هدبة بن خالد.\nأربعتهم - عبد الرحمن، وبهز، وأبو الوليد، وهدبة - عن همام، قال: حدثنا قتادة عن يحيى بن يعمر، عن سليمان بن صرد، فذكره.\n- ورواه سليمان بن صرد أيضا عن أبي بن كعب:\nأخرجه النسائي في عمل اليوم والليلة (٦٧٠)، قال: أخبرنا أبو داود، قال: حدثنا يزيد، قال: حدثنا العوام. وعبد الله بن أحمد (٥/١٢٥) قال: حدثنا محمد بن جعفر الوركاني، قال: أخبرنا شريك.\nكلاهما - العوام، وشريك - عن أبي إسحاق، عن سليمان بن صُرَد، فذكره.\n- ورواه زر بن حبيش أيضا عن أبي بن كعب:\nأخرجه أحمد (٥/١٣٢) قال: حدثنا حسين بن علي الجعفي، عن زائدة، وفي (٥/١٣٢) قال: حدثنا أبو سعيد موسى بن هاشم، قال: حدثنا زائدة، والترمذي (٢٩٤٤) قال: حدثنا أحمد بن منيع، قال: حدثنا الحسن بن موسى، قال: حدثنا شيبان.\nكلاهما - زائدة، وشيبان - عن عاصم بن بهدلة، عن زر بن حبيش فذكره.\n- ورواه ابن عباس أيضا عن أبي بن كعب:\nأخرجه النسائي (٢/١٥٣) قال: أخبرني عمرو بن منصور، قال: حدثنا أبو جعفر بن نفيل، قال: قرأت على معقل بن عبيد الله عن عكرمة بن خالد عن سعيد بن جبير عن ابن عباس، فذكره.\n- ورواه أنس أيضا عن أبي بن كعب:\nأخرجه أحمد (٥/١١١٤، ١٢٢) قال: حدثنا يحيى بن سعيد، وعبد بن حميد (١٦٤) قال: أخبرنا يزيد بن هارون، وعبد الله بن أحمد (٥/١٢٢) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا بشر بن المفضل، وفي (٥/١٢٢) قال: حدثنا سويد بن سعيد، قال: حدثنا المعتمر، والنسائي (٢/١٥٤) قال: أخبرني يعقوب بن إبراهيم، قال: حدثنا يحيى، وفي فضائل القرآن (١١) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا يزيد بن هارون.\nأربعتهم - يحيى، ويزيد، وبشر، ومعتمر - عن حميد الطويل عن أنس فذكره.","vol":"2","page":479},{"text":"٩٤١ - (خ م) ابن عباس - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «أقرأَني جبريلُ على حرفٍ، فراجَعْتُهُ فَزادني، فلم أزلْ أسْتَزِيدُه وَيَزيِدُني، حتى انتَهى إلى سبعه أحرفٍ»، قال ابنُ شهابٍ: بلغني أنَّ تلكَ السبعةَ الأحرف: إنما هي في الأمْرِ الذي يكون واحدًا، لا يختِلفُ في حلالٍ ولا حرام. أخرجه البخاري، ومسلم (١) .\n_________\n(١) أخرجه البخاري ٩ / ٢٠، ٢١ في فضائل القرآن، باب أنزل القرآن على سبعة أحرف، وفي بدء الخلق، باب ذكر الملائكة، ومسلم رقم (٨١٩) في الصلاة، باب بيان أن القرآن أنزل على سبعة أحرف، وقوله في الحديث: قال ابن شهاب: هو من رواية مسلم فقط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٦٣) (٢٣٧٥)، (١/٢٩٩) (٢٧١٧) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب، وفي (١/٣١٣) (٢٨٦٠) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، والبخاري (٤/١٣٧) قال: حدثنا إسماعيل، قال: حدثني سليمان، عن يونس، وفي (٦/٢٢٧) قال: حدثنا سعيد ابن عُفير، قال: حدثني الليث، قال: حدثني عقيل، ومسلم (٢/٢٠٢) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس، (ح) وحدثناه عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر.\nأربعتهم - ابن أخي ابن شهاب، ومعمر، ويونس، وعقيل - عن ابن شهاب، قال: حدثني عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"2","page":483},{"text":"٩٤٢ - (خ) عبد الله بن مسعود - ﵁ -: أنهُ سَمِعَ رجلًا يقرأُ آية، سَمِعَ رسولَ الله ﷺ يقْرؤهَا على خِلافِ ذلك، قال: فأخذتُ بيَدِهِ، فاْنطَلَقْتُ بهِ إلى رسول الله ﷺ، فذكَرتُ ذلك له، فَعَرَفْتُ في وجْهِهِ الكراهِيَةَ وقال: «اقْرَآ، فَكِلاكُما مُحْسِنٌ، ولا تَخْتَلِفُوا، فإنَّ مَنْ كان قبلكم اختلفوا فَهَلَكُوا» . أخرجه البخاري (١) .\n_________\n(١) البخاري ٩ / ٨٨ في فضائل القرآن، باب اقرؤوا القرآن ما ائتلفت عليه قلوبكم، وفي الخصومات، باب ما يذكر في الأشخاص والخصومة بين المسلم واليهودي، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، وفي الحديث الحض على الجماعة والألفة، والتحذير من الفرقة والاختلاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٩٣) (٣٧٢٤) قال: حدثنا محمد بن جعفر، وفي (١/٤١١) (٣٩٠٧) قال: حدثنا عفان، وفي (١/٤١٢) (٣٩٠٨) قال: حدثنا بهز. وفي (١/٤٥٦) (٤٣٦١) قال: حدثنا هاشم، والبخاري (٣/١٥٨) قال: حدثنا أبو الوليد، وفي (٤/٢١٣) قال: حدثنا آدم. وفي (٦/٢٤٥) قال: حدثنا سليمان بن حرب، والنسائي في فضائل القرآن (١١٩) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nستتهم - محمد بن جعفر، وعفان، وبهز، وهاشم، وأبو الوليد، وخالد بن الحارث - عن شعبة، قال: حدثنا عبد الملك بن ميسرة، قال: سمعت النزال بن سبرة، فذكره.\n* في رواية محمد بن جعفر، وعفان وهاشم، قال: شعبة، وحدثني مسعر عنه، ورفعه إلى عبد الله، عن النبي ﷺ: «فلا تختلفوا» .\n- ورواه أبو وائل أيضا عن عبد الله:\nأخرجه أحمد (١/٤٠١) (٣٨٠٣) قال: حدثنا عبد الرحمن، عن همام، عن عاصم، عن أبي وائل فذكره.\n- ورواه زر أيضا عن ابن مسعود:\nأخرجه أحمد (٢١/٤١٩) (٣٩٨١)، (١/٤٢١) (٣٩٩٣) قال: حدثنا يحيى بن آدم، قال: حدثنا أبو بكر. وفي (١/٤٢١) (٢٣٩٩٢) قال: حدثنا عبد الصمد، وعفان، قالا: حدثنا حماد، وفي (١/٤٥٢) (٤٣٢٢) قال: حدثنا روح، قال: حدثنا حماد بن سلمة.\nكلاهما - أبو بكر بن عياش، وحماد - عن عاصم بن أبي النجود، عن زر بن حبيش فذكره.","vol":"2","page":484},{"text":"٩٤٣ - (خ) ابن عباس - ﵄ - قال: قال عمر: أُبَىٌّ أقرأُنا وإنَّا لنَدَعُ مِنْ لَحْنِ أُبَي (١)، وأُبيٌّ يقول: أخَذْتُ مِنْ في رسول الله ﷺ، فلا أتركُه لشيءٍ، وقال الله: ﴿ما نَنْسخْ من آيةٍ أَو نُنْسِها﴾ [البقرة: ١٠٦] . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَحْن أُبَيّ): هو أبي بن كعب الأنصاري، ولَحْنهُ: لغته وقراءته ⦗٤٨٥⦘ وطريقته التي يقرأ بها القرآن.\n_________\n(١) أي: من قراءته، ولحن القول: فحواه ومعناه، والمراد به هنا: القول. قال الحافظ: وكان أبي بن كعب لا يرجع عما حفظه من القرآن الذي تلقاه عن رسول الله ﷺ ولو أخبره غيره أن تلاوته نسخت، لأنه إذا سمع ذلك من رسول الله ﷺ حصل عنده القطع به، فلا يزول عنه بإخبار غيره أن تلاوته نسخت، وقد استدل عليه عمر بالآية الدالة على النسخ وهو من أوضح الاستدلال في ذلك.\n(٢) البخاري ٩ / ٤٩ في فضائل القرآن، باب القراء من أصحاب النبي ﷺ، وفي تفسير سورة البقرة، باب قول الله تعالى: ﴿ما ننسخ من آية أو ننسها﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري [٤٤٨١] قال: ثنا عمرو بن علي، وفي (٥٠٠٥) قال: ثنا صدقة بن الفضل. قالا: ثنا يحيى، قال: ثنا سفيان، عن حبيب، عن سعيد بن جبير، عن ابن عباس، فذكره.","vol":"2","page":484},{"text":"٩٤٤ - (خ م) علقمة - ﵁ - قال: كُنَّا بِحِمْصَ، فقرَأَ ابنُ مسعودٍ سورة يوسفَ، فقال رجلٌ: ما هكذا أُنزِلتْ، فقال عبدُ الله: والله لقدَ قرَأْتُها على رسول الله ﷺ، فقال: «أحْسَنْتَ» فبَيْنا هو يُكلِّمُهُ، إذْ وجَدَ مِنْه ريحَ الْخَمْرِ، فقال: أتَشْرَبُ الْخَمْرَ، وتُكَذِّبُ بالكتاب؟ فَضَرَبهَ الحَدَّ. أخرجه البخاري، ومسلم (١) .\n_________\n(١) البخاري ٩ / ٤٤ و٤٥ في فضائل القرآن، باب القراء من أصحاب النبي ﷺ، ومسلم رقم (٨٠١) في الصلاة، باب فضل استماع القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٢) قال: حدثنا سفيان، وأحمد (١/٣٧٨) (٣٥٩١) قال: حدثنا أبو معاوية، وفي (١/٤٢٤) (٤٠٣٣) قال: حدثنا ابن نمير، ويعلى. والبخاري (٦/٢٣٠) قال: حدثني محمد ابن كثير، قال: أخبرنا سفيان الثوري، ومسلم (٢/١٩٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، (ح) وحدثنا إسحاق بن إبراهيم، وعلي بن خَشرم، قالا: أخبرنا عيسى بن يونس، (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كُريب، قالا: حدثنا أبو معاوية.\nوالنسائي في فضائل القرآن (١٠٥) قال: أخبرنا علي بن خشرم قال: أنبأنا عيسى.\nسبعتهم - سفيان بن عيينة، وأبو معاوية، وابن نمير، ويعلى، وسفيان الثوري، وجرير، وعيسى بن يونس- عن الأعمش، عن إبراهيم، عن علقمة فذكره.","vol":"2","page":485},{"text":"<span data-type=\"title\" id=toc-268>الفصل الثاني: فيما جاء من القراءات مفصلًا</span>\n٩٤٥ - (ت) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ وأبا بكْرٍ وعُمَرَ وأُرَاهُ قال: وعثمان- كانوا يَقْرَءون ﴿مَالِكِ يوم الدين﴾ [الفاتحة: ٣] بالألفِ. أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩٢٩) في القراءات، باب فاتحة الكتاب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٢٩٢٨) قال: ثنا أبو بكر محمد بن أبان، قال: ثنا أيوب بن سويد الرملي، عن يونس بن يزيد، عن الزهري، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه من حديث الزهري عن أنس بن مالك،إلا من حديث هذا الشيخ أيوب بن سويد الرملي.\nقلت: سويد قال عنه الحافظ ابن حجر: صدوق يخطيء.","vol":"2","page":485},{"text":"٩٤٦ - (د) ابن شهاب الزُّهريّ -﵀ - قال: مَعْمَرٌ: وربمَّا ذَكَرَ ابنَ المسيِّبِ، قال: كان رسولُ الله ﷺ وأبو بكرٍ وعُمَرُ وعُثْمان يقْرؤون ⦗٤٨٦⦘ ﴿مَالِكِ يوم الدين﴾ وأوَّل مَنْ قَرأ ﴿مَلِكِ﴾ مروانُ (١) .\nقال أبو داود: هذا أصح من حديث الزهري عن أنسٍ، والزهريّ عن سالم عن أبيه (٢) .\n_________\n(١) بل أول من قرأ بها رسول الله ﷺ، كما أخرجه ابن أبي داود في \" المصاحف \" ٧ / ٢، وأبو نعيم في \" أخبار أصبهان \" ١ / ١٠٤، وصححه الحاكم ٢ / ٢٣٢، ووافقه الذهبي. وهي قراءة متواترة ثابتة كالأولى، قرأ بها جمهور القراء، سوى عاصم والكسائي وخلف ويعقوب.\n(٢) رقم (٤٠٠٠) في الحروف والقراءات، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٠٠) حدثنا أحمد بن حنبل، ثنا عبد الرزاق، أخبرنا معمر، عن الزهري، قال معمر: وربما ذكر ابن المسيب قال: فذكره.\nقال أبو داود: هذا أصح من حديث الزهري، عن أنس، والزهري، عن سالم عن أبيه.","vol":"2","page":485},{"text":"٩٤٧ - (د) أبو سعيد الخدري - ﵁ - قال: قال رسول الله ﷺ: «قال الله لبَني إسرائيلَ»: ﴿ادْخُلُوا البابَ سُجَّدًا وقُولوا حِطَّةٌ تُغْفَرْ (١) لكم خَطاياكُم﴾ [البقرة: ٥٨] . أخرجه أبو داود (٢) .\n_________\n(١) هي قراءة ابن عامر، وقرأ ابن كثير وأبو عمرو وعاصم وحمزة والكسائي \" نغفر \" بالنون مع كسر الفاء، وقرأ نافع وأبان عن عاصم \" يغفر \" بياء مضمومة وفتح الفاء.\n(٢) رقم (٤٠٠٦) في الحروف والقراءات، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (٤٠٠٦) قال: ثنا أحمد بن صالح، قال: ثنا ابن وهب (ح) وثنا سليمان ابن داو د المهري، قال: نا ابن وهب، وفي (٤٠٠٧) قال: ثنا جعفر بن مسافر، قال: ثنا ابن أبي فديك، كلاهما - ابن وهب، وابن أبي فديك - عن هاشم بن سعد، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.","vol":"2","page":486},{"text":"٩٤٨ - (د) جابر بن عبد الله - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قَرَأ ﴿واتَّخِذوا (١) من مقام إبراهيم مُصَلَّى﴾ [البقرة: ١٢٥] زاد في نسخة، بكسر الخاء. أخرجه أبو داود (٢) .\n_________\n(١) هي قراءة ابن كثير وأبي عمرو وعاصم وحمزة والكسائي، وقرأ نافع وابن عامر بفتح الخاء على الخبر.\n(٢) رقم (٣٩٦٩) في الحروف والقراءات، وإسناده صحيح، وفي حديث جابر الطويل في صفة حجة النبي ﷺ عند مسلم رقم (١٢١٨) ثم نفذ إلى مقام إبراهيم ﵇ فقرأ ﴿واتخذوا من مقام إبراهيم مصلى﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٩٦٩) حدثنا عبد الله بن محمد النفيلي، ثنا حاتم بن إسماعيل (ح) وثنا نصر بن عاصم، ثنا يحيى بن سعيد، عن جعفر بن محمد، عن أبيه، عن جابر أن النبي، فذكره.","vol":"2","page":486},{"text":"٩٤٩ - (د) زيد بن ثابت - ﵁ -: أَنَّ رسولَ اللهِ ﷺ كان يقرأُ ﴿غَيْرَ (١) أُولِي الضَّرَرِ﴾ [النساء: ٩٥] زاد في نسخة، بنصب الراء. أخرجه أبو داود (٢) .\n_________\n(١) بنصب الراء، وهي قراءة نافع، وابن عامر، والكسائي، وخلف، والمفضل، وقرأ ابن كثير، وأبو عمرو، وحمزة (غير) برفع الراء. قال أبو علي: من رفع الراء جعل \" غير \" صفة للقاعدين، ومن نصبها جعلها استثناء من القاعدين.\n(٢) رقم (٣٩٧٥) وفي آخره: ولم يقل سعيد - يعني سعيد بن منصور -: كان يقرأ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (٣٩٧٥) قال: ثنا سعيد بن منصور، ثنا ابن أبي الزناد (ح) وثنا محمد بن سليمان الأنباري، ثنا حجاج بن محمد، عن ابن أبي الزناد، عن أبيه، عن خارجة بن زيد بن ثابت، فذكره.","vol":"2","page":487},{"text":"٩٥٠ - (ت) معاذ بن جبل - ﵁ -: أنَّ النبيَّ ﷺ قرأَ: ﴿هَلْ تَسْتَطِيعُ (١) ربَّكَ﴾ [المائدة: ١١٢] . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَستطيعُ ربك) بالياء وضم باء «ربك» فأما بالتاء ونصب الباء، فمعناه: هل تستطيع أن تسأل ربك؟.\n_________\n(١) هذه قراءة الكسائي \" تستطيع \" بالتاء ونصب \" الرب \" قال الفراء: معناه: هل تقدر أن تسأل ربك، وقرأ الباقون: ﴿هل يستطيع ربك﴾ بالياء ورفع \" الرب \".\n(٢) رقم (٢٩٣١) في القراءات، باب فاتحة الكتاب، وقال: هذا حديث حسن غريب، لا نعرفه إلا من حديث رشدين بن سعد، وليس إسناده بالقوي. ورشدين بن سعد، وعبد الرحمن بن زياد بن أنعم الأفريقي يضعفان في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٩٣٠) قال: حدثنا أبو كريب. قال: حدثنا رشدين بن سعد، عن عبد الرحمن بن زياد بن أنعم، عن عتبة بن حميد، عن عبادة بن نُسيّ، عن عبد الرحمن بن غنم، فذكره.\n* قال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث رشدين، وليس إسناده بالقوي، رشدين بن سعد والإفريقي، يُضَعَّفَان في الحديث.","vol":"2","page":487},{"text":"٩٥١ - (ت د) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ كان يقرأ ﴿والْعَيْنُ بالَعينِ (١)﴾ [المائدة: ٤٥] [بالرفع في الأولى] . أخرجه الترمذي، ⦗٤٨٨⦘ وأبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العين بالعين) الرفع في العين، معطوف على محل ﴿أن النفس بالنفس﴾ لأن المعنى: وكتبنا عليهم أن النفس بالنفس لإعطاء «كتبنا» معنى «قلنا» .\n_________\n(١) قال ابن الجوزي في \" زاد المسير \" ٢ / ٣٦٧ قرأ ابن كثير وأبو عمرو وابن عامر ﴿النفس بالنفس والعين بالعين والأنف بالأنف والأذن بالأذن والسن بالسن﴾ ينصبون ذلك كله ويرفعون ﴿والجروح﴾ ⦗٤٨٨⦘ وكان نافع وعاصم وحمزة ينصبون ذلك كله، وكان الكسائي يقرأ ﴿أن النفس بالنفس﴾ نصبًا ويرفع ما بعد ذلك، قال أبو علي: وحجته أن الواو لعطف الجمل، لا للاشتراك في العامل، ويجوز أن يكون حمل الكلام على المعنى، لأن معنى ﴿وكتبنا عليهم﴾ قلنا لهم: النفس بالنفس، فحمل العين على هذا، وهذه حجة من رفع \" الجروح \".\n(٢) الترمذي رقم (٢٩٣٠) في القراءات، وأبو داود رقم (٣٩٧٦) و(٣٩٧٧) في الحروف والقراءات، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٣/٢١٥) قال: ثنا يحيى بن آدم، وأبو داود (٣٩٧٦) قال: ثنا عثمان بن أبي شيبة، ومحمد بن العلاء. وفي (٣٩٧٧) قال: ثنا نصر بن علي، قال: ثنا أبي. و«الترمذي» ٢٩٢٩ قال: ثنا أبو كريب (ح) وثنا سويد بن نصر.\nخمستهم - يحيى وعثمان وأبو كريب محمد بن العلاء، وعلى بن نصر، وسويد- قالوا: ثنا عبد الله ابن المبارك، عن يونس بن يزيد، عن أبي على بن يزيد أخي يونس بن يزيد، عن [...]، فذكره.\nقال محمد: تفرد ابن المبارك بهذا الحديث عن يونس بن يزيد، وقال الترمذي: هذا حديث حسن غريب قلت: فيه أبو على بن يزيد أخو يونس بن يزيد، لم يوثقه غير ابن حبان، وقال عنه أبو حاتم: مجهول.","vol":"2","page":487},{"text":"٩٥٢ - (د) أبيُّ بن كعبٍ - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قرأ: ﴿قُلْ بفضْلِ الله وبرحمته فبذلك فَلْتَفْرحُوا (١)﴾ [يُونس: ٥٨] بالتاء.\nوفي رواية: موقوفًا عليه. أخرجه أبو داود (٢) .\n_________\n(١) وهي قراءة أبي مجلز وقتادة وأبي العالية ورويس عن يعقوب.\n(٢) رقم (٣٩٨١)، وفي سنده الأجلح الكندي، واسمه يحيى بن عبد الله ولا يحتج بحديثه، و(٣٩٨٠)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٩٨١) حدثنا محمد عبد الله ثنا المغيرة بن سلمة ثنا بن المبارك عن الأجلح حدثناعبد الله بن عبد الرحمن بن أبزي عن أبيه عن أبي أن النبي فذكره.","vol":"2","page":488},{"text":"٩٥٣ - (ت د) أسماء بنت يزيد وأم سلمة - ﵄ -: قال الترمذي: عن أُمِّ سلمة: أنَّ النبَّي ﷺ كان يُقْرِئُها ﴿إنَّهُ عَمِلَ غَيْرَ صالِحٍ (١)﴾ [هُود: ٤٦]، وقال الترمذي: قد رُوي هذا الحديث عن أسماء بنت يزيد ⦗٤٨٩⦘ قال: وسمعت عبْدَ بْنَ حُمَيْدٍ يقولُ: أسماء بنت يزيد: هي أُمُّ سَلَمَة الأنْصَارِيَّة، وِكَلاَ الحديثين عندي واحدٌ. قال: وقد رُوِىَ عن عائشة عن النبيِّ ﷺ نَحْوُ هذا.\nوأخرجه أبو داود عن أسماء وحدها، ولم يذكر أم سلمة (٢) .\n_________\n(١) هي قراءة الكسائي، وقرأ ابن كثير ونافع وأبو عمرو وابن عامر ﴿إنه عمل﴾ رفع منون ﴿غير صالح﴾ برفع الراء.\n(٢) أخرجه الترمذي رقم (٢٩٣٢) في القراءات، باب ومن سورة هود، وأبو داود رقم (٣٩٨٢) و(٣٩٨٣) في الحروف والقراءات، وفي سنده شهر بن حوشب، وهو مختلف فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٦/٤٥٤) قال: حدثنا يزيد بن هارون. وفي (٦/٤٥٩) قال: حدثنا حجاج وفي (٦/٤٥٠) قال: حدثنا عفان. و«أبو داود» (٣٩٨٢) قال: حدثنا موسى بن إسماعيل.\nأربعتهم-يزيد، وحجاج بن محمد، وعفان، وموسى - عن حماد بن سلمة، عن ثابت البناني، عن شهر ابن حوشب، فذكره.\n* أخرجه أبو داود (٣٩٨٣) قال: حدثنا أبو كامل. قال: حدثنا عبد العزيز، يعني ابن المختار. و«الترمذي» (٢٩٣١) قال: حدثنا الحسين بن محمد البصري. قال: حدثنا عبد الله بن حفص. وفي (٢٩٣٢) قال: حدثنا يحيى بن موسى. قال: حدثنا وكيع وحبان بن هلال. قالا: حدثنا هارون النحوي.\nثلاثتهم- عبد العزيز، وعبد الله بن حفص، وهارون - عن ثابت البناني، عن شهر بن حوشب، عن أم سلمة؛ فذكرته.\n(*) قال الترمذي: هذا حديث قد رواه غير واحد عن ثابت البناني نحو هذا. وأخرجه أحمد ٦/٢٩٤، ٣٢٢ قال: ثنا وكيع. قال: ثنا هارون النحوي، عن ثابت البناني، عن شهر بن حوشب، فذكره قال: أبو عيسى: كلا الحديثين عندي واحد، وقد روى شهر بن حوشب غير حديث عن أم سلمة الأنصارية، وهي أسماء بنت يزيد، وقد روى عن عائشة عن النبي ﷺ نحوه هذا. قلت: فيه شهر بن حوشب.","vol":"2","page":488},{"text":"٩٥٤ - (خ د) ابن مسعود - ﵄ -: قرأَ ﴿هَيْتَ لَكَ﴾ [يوسف: ٢٣] وقال: إنما نَقْرأُ كما عُلِّمْنا. وعنه: ﴿بَلْ عَجِبْتُ ويَسْخَرُونَ﴾ [الصافات: ١٢] يعني بالرفع (١) . هذه رواية البخاري.\nوفي رواية أبي داود، أنهُ قرأَ ﴿هَيْتَ لَكَ (٢)﴾ [فقال شَقيق: إنَّا نَقْرَؤُهَا ﴿هئتُ﴾ فقال: ابن مسعودٍ: أقْرَؤُهَا كما عُلِّمْتُ أحَبُّ إليَّ.\nوفي روايةٍ له قال: قِيلَ لعَبْدِ اللهِ: إنَّ أُنَاسًا يقرَؤُونَ هذه الآية ﴿وقالت هِئْتُ لَكَ﴾؟ فَقَال: إني أقرأُ كما عُلِّمْتُ أَحَبُّ إلَيَّ، ﴿وقالت هَيْتَ لَكَ﴾ (٣) . ⦗٤٩٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هيت لك) هيت: فيها لغات، ومعناها جميعها هلم، وادن.\n(عجبت) من ضم تاء «عجبت» ردها إلى الله تعالى: أي عجبت من أن ينكروا البعث ممن هذه أفعاله وهم يسخرون بمن يصف الله بالقدرة عليه. والتعجب من الله: أن يجري لمعنى الاستعظام، أو على تقدير الفرض.\n_________\n(١) في الأصل والمطبوع \" بالنصب \" وهو خطأ، قال ابن الجوزي في \" زاد المسير \": وفي \" عجبت \" قراءتان، قرأ ابن كثير ونافع وعاصم وأبو عمرو وابن عامر \" بل عجبت \" بفتح التاء، وقرأ علي بن أبي طالب وابن مسعود وابن عباس وأبو عبد الرحمن السلمي وعكرمة وقتادة وأبو مجلز والنخعي وطلحة بن مصرف والأعمش وابن أبي ليلى وحمزة والكسائي في آخرين \" بل عجبت \" بضم التاء، فمن فتح أراد: بل عجبت يا محمد ويسخرون هم. قال ابن السائب: أنت تعجب منهم وهم يسخرون منك. ومن ضم أراد الإخبار عن الله أنه عجب.\n(٢) في هذه اللفظة خمس قراءات، فنافع وابن ذكوان وأبو جعفر بكسر الهاء وياء ساكنة وتاء مفتوحة، وابن كثير بفتح الهاء وياء ساكنة وتاء مضمومة. وهشام بهاء مكسورة وهمزة ساكنة وتاء مفتوحة، أو مضمومة، والباقون بفتح الهاء وياء ساكنة وتاء مفتوحة.\n(٣) البخاري ٨ / ٢٧٤ و٢٧٥ في تفسير سورة يوسف، باب ﴿وراودته التي هو في بيتها عن نفسه﴾، وأبو داود رقم (٤٠٠٤) و(٤٠٠٥) في الحروف والقراءات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٩٦) قال: حدثني أحمد بن سعيد، قال: حدثنا بشر بن عمر، قال: حدثنا شعبة. و«أبو داود» (٤٠٠٤) قال: حدثنا أبومعمر عبد الله بن عمر بن أبي الحجاج، قال: حدثنا عبد الوارث، قال: حدثنا شيبان. وفي (٤٠٠٥) قال: حدثنا هناد، قال: حدثنا أبو معاوية.\nثلاثتهم -شعبة، وشيبان، وأبو معاوية محمد بن خازم- عن سليمان الأعمش، عن شقيق أبي وائل، فذكره.","vol":"2","page":489},{"text":"٩٥٥ - (ت د) أبيُّ بن كعب - ﵁ -: أَنَّ رسولَ الله ﷺ قرأ: «﴿بلَغْتَ مِنْ لَدُنِّي عُذْرًا﴾ [الكهف: ٧٦] مُثَقَّلة» . هذه رواية الترمذي. وفي رواية أبي داود مثلُها.\nوفي أخرى له قال: كان رسول الله ﷺ إذا دَعا بدأَ بِنَفْسِهِ، وقال: «رحمةُ الله علينا وعَلى مُوسَى، لو صَبَرَ لرَأى مِنْ صاحِبِهِ الْعَجَبَ»، ولكنه قال: ﴿إن سألتُكَ عن شيءٍ بعدها فلا تُصاحِبني قد بلَغْتَ مِنْ لَدُنِّي (١) عُذْرًا﴾ . طَوَّلَها حَمْزَة الزَّيَّات (٢) .\n_________\n(١) قال ابن الجوزي في \" زاد المسير \" ٥ / ١٧٤: قرأ ابن كثير وأبو عمرو وابن عامر وحمزة والكسائي ﴿من لدني﴾ مثقل، وقرأ نافع ﴿من لدني﴾ بضم الدال مع تخفيف النون. وروى أبو بكر عن عاصم ﴿من لدني﴾ بفتح اللام مع تسكين الدال. وفي رواية أخرى عن عاصم ﴿لدني﴾ بضم اللام وتسكين الدال. قال الزجاج: وأجودها تشديد النون، لأن أصل (لدن) الإسكان، فإذا أضفتها إلى نفسك زدت نونًا، ليسلم سكون النون الأولى. تقول: من لدن زيد، فتسكن النون، ثم تضيف إلى نفسك، فتقول: من لدني، كما تقول: عن زيد وعني، فأما إسكان دال (لدني) فإنهم أسكنوها، كما تقول في عضد: عضد، فيحذفون الضم.\n(٢) أخرجه الترمذي رقم (٢٩٣٤) في القراءات، باب ومن سورة الكهف، وأبو داود رقم (٣٩٨٥) ⦗٤٩١⦘ و(٣٩٨٦) في الحروف والقراءات. قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. وأمية بن خالد ثقة. وأبو الجارية العبدي شيخ مجهول ولا نعرف اسمه. ورواية أبي داود الثانية رقم (٣٩٨٤) المطولة رواها مسلم في صحيحه رقم (٢٣٨٠) في الفضائل، باب من فضائل الخضر ﵇ في حديث طويل. وفيه قال رسول الله ﷺ: \" رحمة الله علينا وعلى موسى لولا أنه عجل لرأى العجب ولكنه أخذته من صاحبه ذمامة (حياء وإشفاق من الذم واللوم) قال: إن سألتك عن شيء بعدها فلا تصاحبني قد بلغت من لدني عذرًا \" ولو صبر لرأى العجب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٩٨٥) وعبد الله بن أحمد (٥/١٢١) قالا: ثنا أبو عبد الله العنبري محمد بن عبد الرحمن. و«الترمذي» ٢٩٣٣ قال: ثنا أبو بكر بن نافع.\nكلاهما -العنبري، وأبو بكر - عن محمد بن خالد، قال: ثنا أبو الجارية العبدي، عن شعبة، عن أبي إسحاق، وعن سعيد بن جبير عن أبي عباس، فذكره.\nالرواية الثانية: أخرجها أحمد (٥/١٢١) قال: ثني يحيى بن آدم. وفي (٥/١٢٢) قال: ثنا حجاج، وأبو قطن عمرو بن الهيثم. و«أبو داود» (٣٩٨٤) قال: ثنا إبراهيم بن موسى، قال: ثنا عيسى. و«الترمذي» (٣٣٨٥) قال: ثنا ابن عبد الرحمن الكوفي، قال: ثنا أبو قطن. و«عبد الله بن أحمد» (٥/١٢١) قال: ثنا محمد بن عبد الله بن نمير.، قال: ثنا أبو داود عمر بن سعد، عن يحيى بن زكريا بن أبي زائدة. و«النسائى» في الكبرى «تحفة الأشراف٤١» عن أحمد بن حنبل، عن حجاج بن محمد.\nخمستهم - يحيى بن آدم، وحجاج، وأبو قطن، وعيسى، ويحيى بن زكريا - عن حمزة بن حبيب الزيات، عن أبي إسحاق، عن سعيد بن جبير، عن ابن عباس، فذكره. وقال الترمذي: هذا حديث حسن غريب صحيح، وأبو قطن اسمه عمرو بن الهيثم.","vol":"2","page":490},{"text":"٩٥٦ - (ت د) أُبيُّ بن كعب - ﵁ -: أَنَّ رسولَ الله ﷺ قرأ ﴿في عَيْنٍ حَمِئَةٍ (١)﴾ مخَفَّفَة [الكهف: ٨٦] . هذه رواية الترمذي.\nوفي رواية أبي داود: أنَّ ابنَ عباسٍ قال: أقْرَأَني أُبيٌّ كما أَقْرأهُ رسولُ اللهِ ﷺ ﴿في عَيْنٍ حَمِئَةٍ (٢)﴾ .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حمئة) ذات حمأة: وهي الطين الأسود.\n_________\n(١) قرأ ابن كثير ونافع وأبو عمرو، وحفص عن عاصم (حمئة)، وهي قراءة ابن عباس، وقرأ ابن عامر، وحمزة، والكسائي، وأبو بكر عن عاصم (حامية)، وهي قراءة عمرو، وعلي وابن مسعود، والزبير، ومعاوية، وأبي عبد الرحمن، والحسن، وعكرمة، والنخعي، وقتادة، وأبي جعفر، وشيبة، وابن محيصن، والأعمش كلهم لم يهمز. قال الزجاج: فمن قرأ (حمئة) أراد في عين ذات حمأة، ومن قرأ (حامية) بغير همز أراد: حارة، وقد تكون حارة ذات حمأة.\n(٢) أخرجه الترمذي رقم (٢٩٣٥) في القراءات، باب ومن سورة الكهف، وأبو داود رقم (٣٩٧٦) في الحروف والقراءات. وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. والصحيح ما روي عن ابن عباس قراءته لا النبي ﷺ. ويروى أن ابن عباس وعمرو بن العاص اختلفا في قراءة هذه الآية وارتفعا إلى كعب الأحبار في ذلك، فلو كانت عنده رواية عن النبي ﷺ لاستغنى بروايته، ولم يحتج إلى كعب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٩٣٤) حدثنا يحيى بن موسى حدثنا معلى بن منصورحدثنا محمد بن دينار عن سعد بن أوس عن مصدع أبي يحيى عن ابن عباس عن أبي بن كعب أن النبي فذكره. قال: أبو عيسى هذا حديث غريب لا نعرفه إلا من هذا الوجه. والصحيح ما روى عن ابن عباس قراءته ويروى أن ابن عباس وعمر بن العاصي، اختلفا في قراءة هذه الآية وارتفعا إلى كعب الأحبار في ذلك فلو كانت عنده رواية عن النبي ﷺ لاستغني بروايته ولم يحتج إلى كعب. أخرجه أبو داود (٣٩٨٦) حدثنا محمد بن مسعود «المصييصية» ثنا عبد الصمد عبد الورث ثنا محمد دينار ثنا سعد بن أوس عن مصدع أبي يحيى قال: سمعت ابن عباس يقول أقرأني أبي بن كعب فذكره.","vol":"2","page":491},{"text":"٩٥٧ - (ت) عمران بن حصين - ﵁ -: أنَّ النبيَّ ﷺ قرأَ: ⦗٤٩٢⦘ ﴿وتَرَى النَّاسَ سُكارى (١) وما هُمْ بِسُكارى﴾ (٢) [الحج: ٢] .\nقال الترمذي: وهذا عندي مُخْتَصرٌ من حديثٍ قال: كُنَّا مع النبيِّ ﷺ في سفرٍ، فقرأ: ﴿يا أَيُّها النَّاسُ اتقوا ربَّكم﴾ [الحج: ١] . الحديث بطوله.\nكذا قال الترمذي، ولم يذكر الحديث (٣) .\n_________\n(١) هذه قراءة الجمهور. وقرأ حمزة والكسائي وخلف ﴿سكرى وما هم بسكرى﴾، وهي قراءة ابن مسعود. قال الفراء: وهو وجه جيد، لأنه بمنزلة الهلكى والجرحى.\n(٢) الترمذي رقم (٢٩٤٢) في القراءات، باب ومن سورة الليل. وحسنه مع أن في سنده الحكم بن عبد الملك القرشي، وهو ضعيف، وفيه أيضًا عنعنة الحسن.\n(٣) لكنه ذكره في سننه رقم (٣١٦٨) في التفسير، باب ومن سورة الحج. وقال: حديث حسن صحيح. وفيه أيضًا عنعنة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٢٩٤١) قال: حدثنا أبو زرعة والفضل بن أبي طالب، وغير واحد قالوا: حدثنا الحسن بن بشر، عن الحكم بن عبد الملك، عن قتادة، فذكره.\n(*) قال الترمذي: هذا حديث حسن، لانعرف لقتادة سماعا من أحد من أصحاب النبي ﷺ إلا من حديث أنس وأبي الطفيل، وهو عندي حديث مختصر إنما يروى عن قتادة، عن الحسن، عن عمران بن حصين، (يعني الحديث السابق) .","vol":"2","page":491},{"text":"٩٥٨ - (د) عائشة - ﵂ -: قالت: نَزَلَ الوَحْيُ على رسولِ الله ﷺ، فقرأ علينا: ﴿سُورَةٌ أَنزْلناها وفَرَضْنَاهَا﴾ (١) .\nقال أبو داود: يعني مخففة الراء، حتى أتى على هذه الآيات (٢) .\n_________\n(١) قرأ ابن كثير، وأبو عمرو (فرضناها) بالتشديد. وقرأ ابن مسعود، وأبو عبد الرحمن السلمي، والحسن، وعكرمة، والضحاك، والزهري، ونافع، وابن عامر، وعاصم، وحمزة، والكسائي، وأبو جعفر، وابن يعمر، والأعمش، وابن أبي عبلة (فرضناها) بالتخفيف. قال الزجاج: من قرأ بالتشديد فعلى وجهين أحدهما: على معنى التكثير، أي: إننا فرضنا فيها فروضًا. والثاني: على معنى بينا وفصلنا ما فيها من الحلال والحرام. ومن قرأ بالتخفيف فمعناه: ألزمناكم العمل بما فرض فيها، وقال غيره: من شدد أراد: فصلنا فرائضها، ومن خفف فمعناه: فرضنا ما فيها.\n(٢) رقم (٤٠٠٨) في الحروف والقراءات؛ من حديث حماد بن سلمة عن هشام بن عروة عن عروة عن عائشة، وهذا سند حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو دا ود (٤٠٠٨) حدثنا موسى بن إسماعيل، ثنا حماد، هشام بن عروة عن عروة أن عائشة قالت: فذكرته. قال أبو داود: يعني مخففة الراء حتى أتى على هذه الآيات.","vol":"2","page":492},{"text":"٩٥٩ - (خ) عائشة - ﵂ -: أنها كانت تَقرأُ ﴿إذْ تَلِقُونَهُ (١) بألسنتكم﴾ [النور: ١٥] وتقول: الْوَلَقُ: الكذبُ.\nقال ابن أَبي مُلَيْكَةَ: وكانت أعلمَ بذلك من غيرها؛ لأنه نَزَلَ فيها. أخرجه البخاري (٢) .\n_________\n(١) بتاء واحدة خفيفة مفتوحة وكسر اللام ورفع القاف. قال ابن الجوزي: وهي قراءة أبي بن كعب، وعائشة، ومجاهد، وأبو حيوة.\n(٢) ٨ / ٣٧١ في تفسير سورة النور، باب ﴿إذ تلقونه بألسنتكم﴾، وفي المغازي، باب غزوة أنمار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري ٤٧٥٢ قال: ثنا إبراهيم بن موسى، قال: ثنا هشام أن ابن جريج أخبرهم قال ابن أبي مليكة، فذكره دون الجزء الأخير.","vol":"2","page":493},{"text":"٩٦٠ - (د) أبو هريرة - ﵁ - قال: وذكرَ حديثَ الوحي قال: [فذلك] قوله جل ثناؤه ﴿حتى إذا فُزِّعَ عن قُلُوبهمْ﴾ (١) [سبأ: ٢٣] . أخرجه أبو داود (٢) .\n_________\n(١) كذا بالأصل \" فزع \" بالزاي والعين على القراءة المشهورة. وهو في نسخة \" مختصر سنن أبي داود \" للمنذري \" فرغ \" وفي هامشها: قرأ الحسن \" فرغ \" من الفراغ. وفي \" عون المعبود \" فزع \" بتشديد الزاي - بصيغة المبني للمجهول - من التفزيع: هكذا هو في جميع النسخ. وقال السيوطي: هو في نسختي - بالزاي والعين المفتوحة - ويحتمل أنه - بالراء والغين المعجمة - فإن أبا هريرة كان يقرؤها كذلك \" فرغ \" وقال ابن الجوزي: قرأ الأكثرون (فزع) بضم الفاء وكسر الزاي. وقرأ ابن عامر ويعقوب وأبان (فزع) بفتح الفاء والزاي. وقرأ الحسن وقتادة وابن يعمر (فرغ) بالراء غير معجمة وبالغين معجمة.\n(٢) رقم (٣٩٧٩) في الحروف والقراءات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٣٩٨٩) حدثنا أحمد بن عبدة وإسماعيل بن أبراهيم أبو معمر «الهذلي» عن سفيان عن عمرو عن عكرمة قال: حدثنا أبو هريرة عن النبي ﷺ فذكره.","vol":"2","page":493},{"text":"٩٦١ - (ت د) عبد الله بن عمر بن الخطاب - ﵄ -: أنهُ قرأَ ⦗٤٩٤⦘ على رسولِ الله ﷺ ﴿مِنْ ضَعْفٍ﴾ فقال: ﴿من ضُعْفٍ﴾ . هذه رواية الترمذي.\nوفي رواية أبي داود، قال عَطِيَّةُ بنُ سَعْدٍ الْعَوْفِيُّ: قرأَتُ على عبد الله بن عُمر ﴿اللَّه الذي خَلَقكم مِنْ ضَعْفٍ﴾ فقال: ﴿مِنْ ضُعْفٍ (١)﴾ قرأتُها على رسول الله ﷺ؛ كما قرأتَها عَلَيَّ، فأخَذَ عليَّ كما أخذتُها عليك (٢) .\n_________\n(١) قال ابن الجزري في \" النشر \" ٢ / ٢٣٠، ٢٣١: واختلفوا في \" ضعف \" و\" من ضعف \" و\" ضعفًا \" وقرأ عاصم، وحمزة - بفتح الضاد في الثلاثة - واختلف عن حفص، فروى عنه عبيد وعمرو أنه اختار فيها الضم خلافًا لعاصم للحديث ... وروينا عنه من طريق أنه قال: ما خالفت عاصمًا في شيء من القرآن إلا في هذا الحرف، وقد صح عنه الفتح والضم جميعًا ... وقرأ الباقون بضم الضاد فيها.\n(٢) أخرجه الترمذي رقم (٢٩٣٧) في القراءات، باب ومن سورة الروم، وأبو داود رقم (٣٩٧٨) في الحروف والقراءات. وفي سنده عطية بن سعد العوفي، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من ضعف: أخرجه أحمد (٢/٥٨) (٥٢٢٧) قال: ثنا وكيع ويزيد وأبو داود (٣٩٧٨) قال: ثنا النفيلي قال: ثنا زهير. والترمذي (٢٩٣٦) قال ثنا محمد بن حميد الرازي: قال: حدثنا نعيم بن ميسرة النحوى (ح) حدثنا عبد بن حميد قال: ثنا يزيد بن هارون أربعتهم - وكيع، ويزيد بن هارون، وزهير بن معاوية، ونعيم بن ميسرة - عن فضيل بن مرزوق، عن عطية بن سعد العوفي، فذكره.\n* رواية نعيم بن ميسرة مختصرة على: «عن ابن عمر، أنه قرأ على النبي ﷺ: ﴿خلقكم من ضعف﴾ فقال: «من ضعف» .\n* قال الترمذي: هذا حديث حسن غريب. لا نعرفه إلا من حديث فضيل بن مرزوق.","vol":"2","page":493},{"text":"٩٦٢ - (د) أبو سعيد الخدري - ﵁ -: عن النبي ﷺ ﴿مِنْ ضَعْفٍ﴾ . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٧٩) في الحروف والقراءات. وفي سنده عطية بن سعد العوفي أيضًا، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو دود (٣٩٧٩) حدثنا محمد بن يحيى القطعي، ثنا عبيد عن هاون عن عبد الله بن جابر عن عطية عن أبي سعيد فذكره. وفي سنده عطية العوفي قال الحافظ في التقريب (٢/٢٤) صدوق يخطيءكثيرا كان شيعيا مدلسا.","vol":"2","page":494},{"text":"٩٦٣ - (د) أم سلمة - ﵂ -: قالت: قِراءةُ النبي ﷺ ﴿بَلَى قد جاءتْكِ آياتي فكذَّبتِ بها واسْتَكْبَرْتِ وكُنْتِ من الكافرين﴾ [الزمر: ٥٩] . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٩٠) في الحروف والقراءات. وقال: هذا مرسل. الربيع - وهو الراوي عن أم ⦗٤٩٥⦘ سلمة - لم يدرك أم سلمة. وقراءة الجمهور - بفتح التاء – (جاءتَك) (فكذبتَ) (واستكبرتَ) (وكنتَ) وذكر ابن سريج عن الكسائي بكسر التاء فيهن، مخاطبة للنفس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه داود (٣٩٩٠) قال: ثنا محمد بن رافع النيسابوري. قال: ثنا إسحاق بن سليمان الرازي. قال: سمعت أبا جعفر يذكرعن الربيع بن أنس فذكره. قال أبو داود: هذا مرسل، الربيع لم يدرك أم سلمة.","vol":"2","page":494},{"text":"٩٦٤ - (خ م د ت) يعلى بن أمية - ﵁ - قال: سمعتُ النبيَّ ﷺ يقرأُ ﴿ونَادَوْا يا مَالِكُ لِيَقضِ علينا رَبُّكَ﴾ [الزخرف: ٧٧]، قال سفيان: في قراءة عبد الله ﴿ونَادَوْا يَامَالِ (١)﴾ . أخرجه البخاري، ومسلم.\nوفي رواية أبي داود، والترمذي: ﴿يا مَالِكُ﴾ . قال أبو داود: يعني: بِلا تَرْخِيمٍ (٢) .\n_________\n(١) قال ابن الجوزي: وهي قراءة علي بن أبي طالب وابن يعمر. قال الزجاج: وهذا يسميه النحويون الترخيم، ولكني أكرهها لمخالفة المصحف.\n(٢) البخاري ٨ / ٤٣٧ في تفسير سورة الزخرف، وفي بدء الخلق، باب ذكر الملائكة، وباب صفة النار، ومسلم رقم (٨٧١) في الجمعة، باب تخفيف الصلاة والخطبة، وأبو داود رقم (٣٩٩٢) في الحروف والقراءات، والترمذي رقم (٥٠٨) في الصلاة، باب ما جاء في القراءة على المنبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٨٧) . و«أحمد» (٤./٢٢٣) و«البخارى» (٤/١٣٩) قال: حدثنا على ابن عبد الله. وفي (٤./١٤٧) .وفي خلق أفعال العباد (٧٦) قال: حدثنا قتيبة بن سعيد. وفي (٦/١٦٣) .وفي خلق أفعال العباد (٧٦) قال: حدثنا حجاج بن منهال. و«مسلم» ٣/١٣ قال: حدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة وإسحاق الحنظلي. و«أبو داود» ٣٩٩٢ قال: حدثنا أحمد بن حنبل وأحمد ابن عبدة. و«الترمذي» ٥٠٨ قال: حدثنا قتيبة. و«النسائى» في الكبرى (تحفة الأشراف) ٩/١١٨٣٨ عن قتيبة (ح) وعن إسحاق بن إبراهيم.\nثمانيتهم - الحميدي، وأحمد بن حنبل، وعلي، وقتيبة، وحجاج، وأبو بكر، وإسحاق بن إبراهيم الحنظلي، وأحمد بن عبدة - عن سفيان بن عيينة عن عمرو بن ردينار، عن عطاء بن أبي رباح، عن صفوان ابن يعلي، فذكره.","vol":"2","page":495},{"text":"٩٦٥ - (ت د) ابن مسعود - ﵁ -: أقْرَأَنِي رسولُ الله ﷺ ﴿إِنِّي أنَا الرزَّاق ذُو القوة المتين﴾ [الذاريات: ٥٨]، أخرجه الترمذي، وأبو داود (١) .\n_________\n(١) الترمذي رقم (٢٩٤١) في القراءات، باب ومن سورة الذاريات، وأبو داود رقم (٣٩٩٣) في القراءات، وسنده حسن. وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٩٤) (٣٧٤١) قال: حدثنا يحيى بن آدم. وفي (١/٣٩٧) (٣٧٧١) قال: حدثنا أبو سعيد. وفي ١/٤١٨ (٣٩٧٠) قال: حدثنا يحيى بن آدم، ويحيى بن أبي بكير. و«أبو داود» ٣٩٩٣ قال: حدثنا نصر بن علي، قال: أخبرنا أبو أحمد. و«الترمذي» ٢٩٤٠ قال: حدثنا عبد ابن حميد قال: حدثنا عبيد الله بن موسى. و«النسائي» في الكبرى (تحفة الأشراف) ٩٣٨٩ عن نصر بن علي، عن أبي أحمد. (ح) وعن أحمد بن سليمان، عن عبيد الله.\nخمستهم - يحيى بن آدم، وأبو سعيد، ويحيى بن أبي بكير، وأبو أحمد، وعبيد الله بن موسى- عن إسرائيل،عن أبي إسحاق،عن عبد الرحمن بن يزيد، فذكره. وقال الترمذي: هذا حديث حسن صحيح.","vol":"2","page":495},{"text":"٩٦٦ - (ت د) عائشة - ﵂ -: قالت: كان رسول الله ﷺ يقرَأُ: ﴿فَرُوحٌ (١) ورَيحان وجنةُ نَعِيمٍ﴾ [الواقعة: ٨٩] . أخرجه الترمذي، ⦗٤٩٦⦘ وأبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فروح) روح بضم الراء، بمعنى: الرحمة.\n_________\n(١) قراءة الجمهور بفتح الراء، وقرأ أبو بكر، وأبو رزين، والحسن، وعكرمة، وابن يعمر، وقتادة، ورويس عن يعقوب، وابن أبي سريج عن الكسائي برفع الراء.\n(٢) الترمذي رقم (٢٩٣٩) في القراءات، باب ومن سورة الواقعة، وأبو داود رقم (٣٩٩١) في القراءات، وإسناده صحيح، وحسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد ٦/٦٤ قال: حدثنا يونس بن محمد. وفي (٦/٢١٣) قال: حدثنا وكيع و«أبو داود» (٣٩٩١) قال: حدثنا مسلم بن إبراهيم. و«الترمذي» ٢٩٣٨ قال: حدثنا بشر بن هلال الصواف. قال: حدثنا جعفر بن سليمان الضبعي، و«النسائي» في الكبرى (تحفة الأشراف) ١١/١٦٢٠٤ عن بشر ابن هلال عن جعفر بن سليمان أربعتهم - يونس، ووكيع، ومسلم، وجعفر - عن هارون بن موسى النحوي الأعور عن بديل بن ميسرة عن عبد الله بن شقيق فذكره.","vol":"2","page":495},{"text":"٩٦٧ - (خ م ت) علقمة -﵀ - قال: قَدِمَ أصحابُ عبد الله بن مسعود على أبي الدَّرْداءِ -﵄-، فطلبهم فوجدَهُمْ، فقال: أيُّكم يقرأُ قراءة عبد الله؟ قالوا: كُلُّنا، قال: فأيُّكم أحفظ؟ فأشاروا إلى علقمة، فقال: كيف سمعته يقرأُ ﴿واللَّيْلِ إذا يَغْشَى. والنهار إذا تَجَلى﴾ [الليل: آية ١-٢] قال: ﴿والذَّكَر والأنثى﴾ (١) قال أبو الدرداء: والله لا أُتابعُهم، ثم قال أبو الدرداء: أنت سمعتَه مِنْ في صاحبك؟ قال: نعم، قال: وأنا سمعتُ من في رسولِ الله ﷺ، وهؤلاء يأبَونَ علينا.\nوفي رواية: أشهدُ أني سمعتُ رسول الله ﷺ يقرأ هكذا، وهؤلاء ⦗٤٩٧⦘ يريدونَنِي أنْ أقرأ ﴿وما خَلَقَ الذَّكَر والأنثى﴾ والله، لا أُتابِعُهُمْ عليه. أخرجه البخاري، ومسلم، والترمذي.\nولمسلم قال: أتَى عَلْقَمَةُ الشَّامَ، فدخل مسجدًا، فصلى فيه، ثم قام إلى حَلْقةٍ، فَجَلَسَ فيها، قال: فجاء رجلٌ فَعَرَفْتُ فيه تَحَوُّشَ (٢) القومِ وَهَيْئَتَهُمْ، قال: فجلس إلى جَنْبي، ثم قال: أتحفظُ كما كان عبد الله يقرأُ؟ - فذكر بمثله - هكذا قال مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تحوش) احتوش القوم على فلان: إذا جعلوه وسطهم. وتحوش القوم عني: تنحوا.\n_________\n(١) قال الحافظ: وهذه القراءة لم تنقل إلا عمن ذكر في هذا الحديث. ومن عداهم قرؤوا ﴿وما خلق الذكر والأنثى﴾، وعليها استقر الأمر مع قوة إسناد ذلك إلى أبي الدرداء ومن ذكر معه. ولعل هذا مما نسخت تلاوته، ولم يبلغ النسخ أبا الدرداء ومن ذكر معه والعجب من نقل الحفاظ الكوفيين هذه القراءة عن علقمة وعن ابن مسعود وإليهما تنتهي القراءة بالكوفة، ثم لم يقرأ بها أحد منهم، وكذا أهل الشام حملوا القراءة عن أبي الدرداء، ولم يقرأ أحد منهم بهذا. فهذا مما يقوي أن التلاوة بها نسخت.\n(٢) هو بمثناة في أوله مفتوحة، وحاء مهملة وواو مشددة وشين معجمة. أي: انقباضهم. قال القاضي: ويحتمل أن يريد: الفطنة والذكاء ... يقال: رجل حوشي الفؤاد. أي: حديده. قاله النووي.\n(٣) البخاري ٨ / ٥٤٣ في تفسير سورة ﴿والليل إذا يغشى﴾، وباب ﴿والنهار إذا تجلى﴾، وباب ﴿وما خلق الذكر والأنثى﴾، ومسلم رقم (٨٢٤) في صلاة المسافرين، باب ما يتعلق بالقراءات، والترمذي رقم (٢٩٤٠) في القراءات، باب ومن سورة الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٩٦) قال: حدثنال سفيان عن الأعمش، عن إبرهيم. و«أحمد» ٦/٤٤٨ قال: حدثنا إسماعيل، قال: حدثنا داود بن أبي هند. عن الشعبي. وفي ٦/٤٤٩ قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة، عن مغيرة، عن إبراهيم. (ح) وحدثنا عفان، قال حدثنا شعبة قال: أخبرني مغيرة، قال: سمعت إبرهيم. وفي ٦/٤٥٠ قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل، عن المغيرة، عن إبراهيم. وفي (٦/٤٥١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن مغيرة، أنه سمع إبراهيم. وفي (٦/٤٥١) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن إبراهيم. والبخاري ٤/١٥١، (، ١٥٢٥ ٥/٣١) قال حدثنا مالك بن إسماعيل، قال: حدثنا إسرائيل، عن المغيرة، عن إبراهيم. وفي (٤/، ١٥١ ١٥٢ ٥، /٣١) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة، عن مغيرة، عن إبراهيم، وفي (٥/٣٥) قال: حدثنا موسى، عن أبي عوانة، عن مغيرة، عن إبراهيم.\nوفي (٦/١٢٠) قال: حدثنا قبيصة بن عقبة، قال: حدثنا سفيان، عن الأعمش، عن إبراهيم. وفي (٨/٧٧) قال: حدثنا يحيى بن جعفر، قال: حدثنا يزيد، عن شعبة، عن مغير ة، عن إبراهيم (ح) وحدثنا أبو الوليد، قال: حدثنا شعبة، عن مغيرة عن إبراهيم. و«مسلم» ٢. /٢٠٦ قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب قالا: حدثنا أبو معاوية، عن الأعمش، عن إبراهيم (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا جرير، وعن مغيرة عن إبراهيم. (ح) حدثنا على بن حجر السعدي قال: حدثنا إسماعيل بن إبراهيم.، عن داود بن أبي هند، عن الشعبي (ح) وحدثنا محمد بن المثنى، قال: حدثني عبد الأعلى، قال: حدثنا داود، عن عامر.\nو«الترمذي» ٢٩٣٩ قال: حدثنا هناد، قال: حدثنا أبومعاوية، عن الأعمش، عن إبراهيم. و«النسائي» في الكبرى (فضائل الصحابة - ١٩٤) قال: أخبرنا أحمد بن سليمان، قال: أخبرنا مسكين بن بكير، عن شعبة، عن مغيرة، عن إبراهيم. وفي الكبرى أيضا (تحفة الأشراف) ٨/١٠٩٥٥ عن علي بن حجر (نحو روايته عند مسلم) . وعن الحسن بن قزعة، عن مسلمة بن علقمة، عن داود (نحو روايته عند أحمد ومسلم) .\nكلاهما -إبراهيم بن يزيد النخعي، وعامر الشعبي - عن علقمة، فذكره.\n(*) في رواية عفان - مسند أحمد ٦/٩٤٤٩ وأبي الوليد (صحيح البخاري ٨/٧٧) عن شعبة. ليس فيهما ما يدل على سماع أو رواية إبراهيم عن علقمة.\n* وأخرجه البخاري ٦/١٢٠ قال: حدثنا عمر بن حفص، قال: حدثنا أبي، قال: حدثنا الأعمش. عن إبراهيم. قال: قدم أصحاب عبد الله على أبي الدرداء. فطلبهم فوجدهم، ففال: أيكم يقرأ على قراءة عبد الله؟ قال: كلنا قال: فأيكم أحفظ: فأشاروا إلى علقمة ... الحديث.","vol":"2","page":496},{"text":"٩٦٨ - (خ م ت د) عبد الله بن مسعود - ﵁ -: قال: قَرَأْتُ على رسول الله ﷺ ﴿مُذَّكِر﴾ [القمر: ١٥] فَرَدَّهَا عليَّ ﴿مُدَّكِر﴾ .\nوفي أخرى: سمعتُه يقول: ﴿مدَّكِر﴾ دَالًا.\nأخرجه البخاري، ومسلم، والترمذي. ⦗٤٩٨⦘\nوفي رواية أبي داود: [أنَّ النبيَّ ﷺ كان قرأَ: ﴿فهل من مدَّكِر﴾ قال أبو داود]: مضمومة الميم، مفتوحة الدال، مكسورة الكاف (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُدَّكر) أصل هذه الكلمة: مفتعل من ذكر، تقول: ذكر، يذكر ذكرًا، فهو ذاكر، واذتكر فهو مذتكر، فلما أرادوا أن يدغموها ليخف النطق بها، قلبوا التاء إلِى ما يقاربها من الحروف، وهو الدال غير المعجمة، لأن التاء والدال من مخرج واحد، فصارت اللفظة، مذدكر، بذال معجمة أولى، ودال غير معجمة، وهي الثانية، وإنما قلبوها دالًا ليجانسوا بين الدال والذال، ولهم حينئذ مذهبان.\nأحدهما: تقلب الذال المعجمة دالًا غير معجمة وتدغم، فيصير الحرفان في النطق والخط دالًا واحدة مشددة غير معجمة.\nوالثاني: تقلب الدال غير المعجمة ذالًا معجمة، وتدغم، فينطق بها ذالًا معجمة مشددة، فتقول في الأولى: مُدَّكر، وفي الثاني: مُذَّكر، وهذا. ⦗٤٩٩⦘ الفعل مطرد في العربية.\n_________\n(١) البخاري ٨ / ٤٧٥ في تفسير سورة ﴿اقتربت الساعة﴾، وفي الأنبياء، باب قول الله ﷿ ﴿ولقد أرسلنا نوحًا إلى قومه﴾، وباب قول الله ﷿ ﴿وأما عاد فأهلكوا بريح صرصر عاتية﴾، وباب ﴿فلما جاء آل لوط المرسلون﴾، ومسلم رقم (٨٢٣) في صلاة المسافرين، باب ما يتعلق بالقراءات، والترمذي رقم (٢٩٣٨) في القراءات، باب ومن سورة الواقعة، وأبو داود رقم (٣٩٩٤) في القراءات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٩٥) (٣٧٥٥) قال: حدثناحجاج. وفي (١/٨٣١) (٤١٠٥) قال: حدثنا وكيع. و«البخاري» (٤/١٦٧)، وفي (خلق أفعال العباد) (٧٥) قال: حدثنا خالد بن يزيد، وفي (٦/١٧٩) قال: حدثنا يحيى، وقال: حدثنا وكيع. ثلاثتهم - حجاج، ووكيع، وخالد بن يزيد - عن إسرائيل.\n٢-وأخرجه أحمد (١/٤٠٦) (٣٨٥٣) . و«البخاري» ٤/١٦٤، وفي (خلق أفعال العباد) ٧٥ قال: حدثنا نصر بن علي بن نصر. وفي (٤/١٨٠) قال: حدثنا محمود. و«الترمذي» ٢٩٣٧ قال: حدثنا محمود بن غيلان. ثلاثتهم - أحمد، ونصر، ومحمود - عن أبي أحمد، قال: حدثنا سفيان.\n٣- وأخرجه أحمد (١/٤١٣ (٣٩١٨) قال: حدثنا عفان. وفي ١/٤٣٧ (٤١٦٣) قال: حدثنا محمدبن جعفر. و«البخاري» ٦. /، ١٧٨وفي (خلق أفعال العباد) ٧٥ قال: حدثنا حفص بن عمر وفي ٦/١٧٨ قال: حدثنا مسدد عن يحيى. وفي ٦/١٧٩ وفي (خلق أفعال العباد) (٧٥٩) قال حدثنا عبدان قال أخبرناأبي وفي (٦/١٧٩) قال: حدثنا محمد قال حدثنا غندر. و«مسلم» ٢/٢٠٦ قال: حدثنامحمد بن المثنى: وابن بشار قال ابن المثني حدثنا محمد بن جعفر.\nو«أبوداود» ٣٩٩٤ قال: حدثنا حفص بن عمر. و«النسائى» في الكبري (تحفة الأشراف) (٩١٧٩) عن عمرو بن علي عن يحيى بن سعيد خمستهم - عفان، ومحمد بن جعفر غندر، وحفص بن عمر، ويحيى بن سعيد، وعثمان بن جبلة والدعبدان عن شعبة.\n٤- وأخرجه أحمد ١. /٤٦١ (٤٤٠١) قال: حدثنا أبو كامل -و«البخارى» ٦. /١٧٨، وفي (خلق أفعال العباد) ٧٤ قال: حدثنا أبو نعيم و«مسلم» ٢. /٢٠٥ قال: حدثنا أحمد بن عبد الله بن يونس. ثلاثتهم -أبو كامل أبو نعيم، وأحمد بن عبد الله - قالوا: حدثنا زهير.\nأربعتهم - إسرائىل، وسفيان، وشعبة، وزهير- عن أبي إسحاق، عن الأسود بن يزيد - فذكره.\n(*) صرح أبو إسحاق في رواية عفان عن شعبةت عند أحمد ١/٤١٣ (٣٩١٨) .","vol":"2","page":497},{"text":"٩٦٩ - (ط) مالك بن أنس -﵀ -: أنه سألَ ابنَ شِهاب عن قولِ الله تعالى: ﴿يا أيُّها الذين آمنوا إذا نُودي للصلاة من يوم الجُمُعةِ فَاسْعَوْا إلى ذِكْرِ اللَّهِ﴾ [الجمعة: ٩] فقال ابنُ شهابٍ: كان عمرُ بن الخطاب - ﵁ - يقرؤها: ﴿إذا نوديَ للصلاة من يوم الجمعة فامْضُوا إلى ذِكْرِ الله﴾ . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٠٦ في الجمعة، باب ما جاء في السعي يوم الجمعة. وسنده إلى ابن شهاب صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح إلى الزهري: أخرجه مالك (الموطأ) ٣٦ في الصلاة - باب ماجاء في السعي يوم الجمعة فذكره.\nوقال الزرقاني في «شرح الموطأ» والزهري لم يدرك عمر، وقد وصله عبد بن حميد في تفسيره أخبرنا عبد الرزاق،عن معمر، عن الزهري، عن سالم، عن أبيه قال: لقد توفى عمر وما يقرأ هذه الآية التي في سوة الجمة إلا: فامضوا إلى ذكر الله، وأخرج مثله عن أبي وابن مسعود.","vol":"2","page":499},{"text":"٩٧٠ - (د) أبو قلابة -﵀ -: عَمَّنْ أَقْرَأَهُ رسولُ اللهِ ﷺ ﴿فيومئذٍ لا يُعَذَّبُ عذابه أحدٌ. ولا يوثَق وَثاقَهُ أَحدٌ (١)﴾ [الفجر: ٢٥، ٢٦] .\nوفي رواية [أو مَن] أقْرَأهُ مَنْ أقْرَأهُ رسُولُ الله ﷺ. أخرجه أبو داود (٢) .\n_________\n(١) اختلفوا في (لا يعذب) (ولا يوثق) فقرأ يعقوب والكسائي والمفضل بفتح الذال والثاء، وقرأ الباقون بكسرهما.\n(٢) رقم (٣٩٩٦) و(٣٩٩٧) في القراءات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٩٩٦) حدثنا حفص بن عمر ثنا شعبة عن خالد عن أبي قلابة عمن قرأة فذكره..","vol":"2","page":499},{"text":"٩٧١ - (د) جابر بن عبد الله - ﵄ - قال: رأيتُ النبي ﷺ يقرأ ﴿يَحسِبُ أنَّ مَالَهُ أَخْلدَه﴾ [الهمزة: ٣] أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٩٥) في القراءات. قال المنذري في \" مختصر السنن \" ٦ / ١٠ في إسناده عبد الملك ابن -[٥٠٠] – عبد الرحمن، أبو هشام الذماري الأنباري، وثقه عمرو بن علي الفلاس. وقال أبو زرعة الرازي: منكر الحديث، وقال أحمد بن حنبل: كان يصحف، ولا يحسن يقرأ كتابه، وقال أبو حاتم الرازي وأبو الحسن الدارقطني: ليس بقوي. وقال الموصلي: أحاديثه عن سفيان مناكير. نقول: وهذا منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود ٣٩٩٥ قال: ثنا أحمد بن صالح. و«النسائي» في الكبرى «تحفة الأشراف» ٣٠٢٦ عن نوح بن حبيب كلاهما - أحمد، ونوح - عن عبد الملك بن عبد الرحمن الزمادي - قال: ثنا سفيان، قال: ثنى محمد بن المنكدر، فذكره.\nفي رواية نوح بن حبيب، عن عبد الملك عن هشام، والزماري. قال المزي: كذا قال قلت: عينه عبد الملك بن عبد الرحمن الزماري، صدوق، يصحف.","vol":"2","page":499},{"text":"٩٧٢ - (ت) أبي بن كعب - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «إنَّ الله أمَرَني أن أقرأ عليك [القرآن] فقرأ عليه ﴿لم يكن الذين كفروا﴾ [البينة: آية ١-٨]» وقرأ فيها: إنَّ الدِّينَ عند اللهِ الْحَنِيِفيَّةُ المسْلمة، لا اليهودية، ولا النصرانيةُ، ولا المجوسِيَّةُ، ومَنْ يَعْمَلْ خيرا فَلنْ يُكْفَرهُ، وقرأ عليه: لو أنَّ لابنِ آدمَ واديًا منْ مالٍ، لابْتَغى إليه ثانيًا، ولو أنَّ له ثانيًا، لابتغى إليه ثالثًا، ولا يَمْلأُ جوفَ اَبْنِ آدمَ إلا التُّرَابُ، ويتوبُ اللهُ على من تابَ. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٩٤) في المناقب، باب فضل أبي بن كعب، وإسناده حسن. وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٩٨) حدثنا محمود بن غيلان حدثنا أبو داود أخبرنا شعبة عن عاصم قال: سمعت زرين حبيش يحدث عن أبي بن كعب أن رسول الله قال فذكره. قال: أبو عيسى: هذا حديث حسن: وقد روى من غير هذا الوجه، رواه عبد الله بن عبد الرحمن بن أبزي عن أبيه عن أبي بن كعب أن النبي قال له:إن الله أمرني أن أقرأ عليك القرآن. وقد رواه قتادة عن أنس أن النبي ﷺ قال: لأبي بن كعب إن الله أمرني أن أقرأ عليك القرآن.","vol":"2","page":500},{"text":"٩٧٣ - (د) أبو سعيد الخدري - ﵁ - قال: حَدَّثَ رسولُ اللهِ ﷺ حديثًا ذكر فيه [جبريل وميكال، فقال:] جبرائل ومكائل.\nوفي روايةٍ قال: ذكر رسولُ الله ﷺ صَاحِبَ الصُّورِ، فقال: عن يمينه جبرائل، وعن يساره ميكائل. ⦗٥٠١⦘\nأخرجه أبو داود في كتاب الحروف (١) ولذلك أوردناه ها هنا، وكأنه طَرفٌ من حديثٍ.\n_________\n(١) رقم (٣٩٩٨) و(٣٩٩٩) في القراءات، وفي السندين عطية العوفي، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد ٣/٩ قال: ثنا أبو معاوية. وأبو داود ٣٩٩٨ قال: ثنا عثمان بن أبي شيبة، محمد بن العلاء وأن محمد بن أبي عبيدة حدثهم، قال: ثنا أبي. وفي ٣٩٩٩ قال: ثنا يزيد بن أخزم، قال: ثنا بشر (يعني ابن عمر) قال: ثنا محمد بن خازم.\nكلاهما - أبو معاوية محمد بن خازم، وأبو عبيدة - عن الأعمش، عن سعد الطائر، عن عطية العوفي، فذكره في رواية أبي عبيدة لم يذكر (صاحب الصور) وفي إسناده عطية العوفي ضعفوه.","vol":"2","page":500},{"text":"<span data-type=\"title\" id=toc-269>الكتاب الثالث: في ترتيب القرآن وتأليفه وجمعه</span>\n٩٧٤ - (خ ت) زيد بن ثابت - ﵁ -: قال: أرسلَ إليَّ أبو بكْرٍ، مَقْتَلَ أهْلِ الْيَمامَةِ، فإذا عُمَرُ جالسٌ عنده، فقال أبو بكر: إنَّ عمرَ جاءني، فقال: إنَّ القَتْلَ قَدِ اسْتَحَرَّ يومَ اليمامَةِ (١) بِقُرَّاءِ الْقُرآنِ، وأنّي أَخْشَى أنْ يَسْتَحِرَّ الْقَتْلُ بالقُرَّاءِ في كُلِّ الْمواطِنِ، فيذهَبَ من القرآن كثيرٌ، وإني أرَى أنْ تأمُرَ بِجَمْعِ القرآنِ، قال: قلتُ لعُمَر: كيف أفْعلُ شَيْئًا لم يفعلْه رسُول الله ﷺ؟ قال عمر: هو واللهِ خَيْرٌ، فلم يَزَلْ يُرَاجِعُني في ذلك، حتى شَرَحَ الله صَدْرِي للَّذي شرح له صَدْرَ عمر، ورأيتُ في ذلك الذي رأى عمر، قال زيد: فقال لي أبو بكر (٢): إنَّكَ رُجلٌ شَابٌّ عاقلٌ، لا نَتَّهِمُك، قد كُنْتَ تكْتُبُ ⦗٥٠٢⦘ الْوَحْي لرسولِ الله ﷺ، فَتَتَبَّعِ القُرآنَ فَاْجَمعْهُ، قال زيدٌ: فَواللهِ لو كلَّفَني نَقلَ جَبَلٍ من الجبالِ ما كان أثقَلَ عَلَيَّ مِمَّا أمَرَني به مِنْ جَمْعِ القُرآنِ، قال: قلتُ: كيف تَفْعَلانِ شَيئًا لم يفعلْهُ رسولُ الله ﷺ؟ فقال أبو بكر: هو والله خيْرٌ، قال: فلم يزل [أبو بكرٍ] يُرَاجعني وفي أُخرى: فلم يزل عُمَرُ يراجِعُني حتَّى شرحَ اللهُ صَدْرِي للذي شرحَ له صَدْرَ أبي بَكرْ وعُمَرَ، قال: فتتبَّعت الْقُرآنَ أجْمَعُهُ من الرِّقاعِ والْعُسُبِ، واللّخافِ، وصُدُور الرِّجالِ، حتى وجدتُ آخرَ سورة التوبة مع خُزَيْمةَ - أو أبي خُزيْمَة الأنصاري - لَمْ أجِدْهَا مع أحدٍ غيرِه (٣) ﴿لَقدْ جَاءَكُم رسولٌ من أنفُسِكم﴾ [التوبة: ١٢٨] خاتمَة بَراءة، قال: فكانت الصُّحُفُ عند أبي بكْرٍ، حتى تَوَفَّاهُ الله، ثم عند عمر، حتى تَوَفَّاهُ الله، ثم عند حَفْصَةَ بنت عمر. ⦗٥٠٣⦘\nقال بعضُ الرواة فيه: اللخافُ: يعني: الْخَزَف (٤) . أخرجه البخاري، والترمذي (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مقتل أهل اليمامة) هو مفعل من القتل، وهو ظرف زمان هاهنا، يعني: أوان قتلهم، واليمامة: أراد الوقعة التي كانت باليمامة، في زمن أبي بكر الصديق ﵁، وهم أهل الردة.\n(استحر القتل) كثر واشتد.\n(العسب) جمع عسيب، وهو سعف النخل.\n(اللخاف) جمع لخفة، وهي حجارة بيض رقاق.\n_________\n(١) وكان في سنة اثنتي عشرة للهجرة، وفيه دارت رحى الحرب بين المسلمين وأهل الردة من أتباع مسيلمة الكذاب، وكانت معركة حامية الوطيس، استشهد فيها كثير من قراء الصحابة وحفظتهم للقرآن، ينتهي عددهم إلى السبعين، من أجلهم سالم مولى أبي حذيفة ... .\n(٢) ذكر له أربع صفات مقتضية لخصوصيته بذلك: كونه شابًا، فيكون أنشط لما يطلب منه، وكونه ⦗٥٠٢⦘ عاقلًا، فيكون أوعى له، وكونه لا يتهم، فتركن النفس إليه، وكونه كان يكتب الوحي، فيكون أكثر ممارسة له. وهذه الصفات التي اجتمعت له قد توجد في غيره، لكن متفرقة.\n(٣) لقد ثبت كونها قرآنًا بأخبار كثيرة، غامرة من الصحابة عن حفظهم في صدورهم، وإن لم يكونوا كتبوه في أوراقهم. ومعنى قول زيد \" لم أجدها مع أحد غيره \" أنه لم يجدها مكتوبة عند أحد إلا عند خزيمة. فالذي انفرد به خزيمة هو كتابتها لا حفظها، وليست الكتابة شرطًا في المتواتر، بل المشروط فيه أن يرويه جمع يؤمن تواطؤهم على الكذب، ولو لم يكتبه واحد منهم.\nوقال الحافظ في \" الفتح \" ٩ / ١٢ تعليقًا على قوله \" لم أجدها مع أحد غيره \" أي: مكتوبة لما تقدم من أنه كان لا يكتفي بالحفظ دون الكتابة، ولا يلزم من عدم وجدانه إياها حينئذ أن لا تكون تواترت عند من لم يتلقها من النبي ﷺ، وإنما كان زيد يطلب التثبت عمن تلقاها بغير واسطة.\n(٤) وفي الترمذي \" يعني: الحجارة \".\n(٥) البخاري ٩ / ٩ و١٠ و١١ و١٢ و١٣ في فضائل القرآن، باب جمع القرآن، وباب كاتب النبي ﷺ، وفي تفسير سورة براءة، باب ﴿لقد جاءكم رسول من أنفسكم﴾، وفي الأحكام، باب ما يستحب للكاتب أن يكون أمينًا، والترمذي رقم (٣١٠٢) في التفسير، باب ومن سورة التوبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ١/١٠١ (٥٧)، ٥/١٨٨ قال: حدثنا أبو كامل، قال: حدثنا إبراهيم بن سعد. وفي ١/١٣ (٧٦) قال: حدثنا عثمان بن عمر، قال: أخبرنا يونس. و«البخارى» (٦/٨٩) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي ٦/٢٢٥، ٩/١٥٣ قال: حدثنا موسى بن إسماعيل، عن إبراهيم بن سعد. وفي ٦/٢٧٧ قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن يونس..وفي (٩/٩٢) قال: حدثنا محمد بن عبيد الله أبو ثابت.، قال: حدثنا إبراهيم بن سعد. و«الترمذي (٣/١٣٠) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا إبراهيم بن سعد. و«النسائي» في فضائل القرآن (٢٠) قال: أخبرنا الهيثم بن أيوب. قال: حدثني إبراهيم، يعني ابن سعد.\nثلاثتهم - إبراهيم، ويونس، وشعيب - عن الزهري، عن عبيد بن السياق، فذكره.","vol":"2","page":501},{"text":"٩٧٥ - (خ ت) محمد بن شهاب الزُّهريُّ - ﵀ -: عن أنسٍ، أَنَّ حُذَيفَة بن اليمان قَدِمَ على عثمان وكان يُغازِي أهْل الشَّامِ في فَتْحِ إِرْمِينِيَّةَ، وأذْربِيجان مع أهل العراقِ، فَأفْزَعَ حُذَيفَةَ اخْتِلافُهُمْ في القراءةِ، فقال حذيفةُ لعثمان: يا أميرَ المؤمنين، أدْرِكْ هذه الأمَّة قبل أن يخَتلفُوا في الكتاب اختلافَ اليهودِ والنَّصارَى، فأرسَل عثمانُ إلى حفصةَ: أنْ أرْسِلي إلينا بالصُّحُفِ ⦗٥٠٤⦘ نَنْسَخُها في المصاحفِ، ثُمَّ نَرُدُّها إليْكِ، فأرسلت بها إليه، فأمَرَ زَيَد بن ثابتٍ وعبدَ الله بنَ الزبير، وسعيد بن العاص، وعبدَ الرحمن بنَ الحارثِ بن هشامٍ، فَنسَخُوها في المصاحفِ، وقال عثمان للرَّهْطِ القُرَشِيِّينَ: إذا اخْتَلَفْتُم أنُتم وزَيدُ بنُ ثابتٍ في شيءٍ من القرآن (١)، فاكْتُبُوهُ بلِسانِ قُريشٍ، فإنما نزل بلسانهمِ، فَفَعَلُوا، حتى إذَا نَسَخُوا الصحفَ في المصاحف، رَدَّ عثمانُ الصحفَ إلى حفصَةَ، وأَرْسَل إلى كُلِّ أُفُقٍ بِمُصْحَفٍ مما نَسَخُوا (٢)، وأمَرَ بما سِوَى ذلك من القرآن، في كل صحيفةٍ أو مُصْحفٍ أن يُحرقَ.\nقال ابن شهاب: وأخبَرَني خارِجة بنُ زيدٍ بن ثابت: أنه سمع زيدَ بنَ ثابت يقول: فَقَدْتُ آية من سورة الأحزاب حين نَسَخْتُ الصحفَ قد كنتُ أسمعُ رسولَ اللهِ ﷺ يقرأُ بها، فالتَمَسْناها، فَوَجَدنَاها مع خزْيمةَ بن ثابتٍ ⦗٥٠٥⦘ الأنصاري (٣) ﴿من المؤمنين رجالٌ صدَقُوا ما عاهَدُوا اللَّهَ عليه﴾ [الأحزاب: ٢٣]، فألَحقْناها في سورتها من المصحف.\nقال في رواية أبي اليمان: خُزيمةُ بنُ ثابتٍ الذي جعل رسولُ اللهِ ﷺ شهادَتهُ شهادة رجلْين (٤) . ⦗٥٠٦⦘\nزاد في رواية أخرى: قال ابن شهابٍ: اختلفوا يومئذ في (التابوت) فقال زيدٌ: (التَّابُوهُ) وقال ابن الزُّبير وسعيدُ بنُ العاص (التابوت) فَرُفِعَ اختلافُهم إلى عثمانَ، فقال: اكْتُبُوه (التابوت) فإنَّهُ بِلِسان قُريشٍ. أخرجه البخاري، والترمذي.\nوزاد الترمذي (٥): قال الزهري. فأخبرني عبيدُ اللهِ بنُ عبدِ الله، أنَّ عَبدَ الله بن مسعودٍ - ﵁- كرهَ لزيدِ بن ثابت نسخَ المصاحفِ، وقال: يا مَعْشَرَ المسلمين، أُعْزَلُ عن نسْخِ الْمصاحِفِ، ويَتَولاها رُجلٌ، واللهِ لقد أَسْلَمْتُ وإنه لفي صُلْبِ رُجلٍ كافر يريد: زيد بن ثابتَ ولذلك قال عبد الله بنُ مسعودٍ: يا أهْلَ العراقِ، اكْتُمُوا المصاحِفَ التي عندكم وغُلُّوها، فإنَّ الله يقولُ: ﴿ومَنْ يغْلُلْ يأْتِ بما غَلَّ يومَ القيامةِ﴾ [آل عمران: ١٦١]، فاتَّقُوا الله بالْمَصَاحِفِ.\nقال الزهري: فَبَلَغَنِي أَنَّ ذَلِكَ كَرِهَهُ مِنْ مَقَالَةِ ابْنِ مَسْعُودٍ رِجَالٌ من ⦗٥٠٧⦘ أفَاضِلِ أصحاب رسول الله ﷺ (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غلوها) أي: اكتموها واخفوها، وأصله من الغل بمعنى: الخيانة.\n_________\n(١) وللبخاري من رواية شعيب بن أبي حمزة: \" في عربية من عربية القرآن \".\n(٢) واختلف في عدد المصاحف التي أرسل بها عثمان إلى الآفاق. فالمشهور: أنها خمسة.\nوقد أخرج ابن أبي داود في كتاب \" المصاحف \" ص ٣٤ من طريق حمزة الزيات قال: \" أرسل عثمان أربعة مصاحف \" وبعث منها إلى الكوفة بمصحف، فوقع عند رجل من مراد، فبقي حتى كتبت مصحفي منه.\nوقال ابن أبي داود \" وسمعت أبا حاتم السجستاني يقول: «كتب سبعة مصاحف، فبعث واحدًا إلى مكة، وآخر إلى الشام، وآخر إلى البحرين، وآخر إلى البصرة، وآخر إلى الكوفة، وحبس بالمدينة واحدًا»، وأخرج ص ٣٥، بإسناد صحيح إلى إبراهيم النخعي قال: قال رجل من أهل الشام: مصحفنا ومصحف أهل البصرة أحفظ من مصحف أهل الكوفة، قال: قلت: لم؟ قال: إن عثمان ﵁ لما كتب المصاحف بلغه قراءة أهل الكوفة على حرف عبد الله، فبعث به إليهم قبل أن يعرض، وعرض مصحفنا ومصحف أهل البصرة قبل أن يبعث به ... .\n(٣) قال الحافظ في \" الفتح \" ٩ / ١٧: وظاهر حديث زيد بن ثابت هذا، أنه فقد آية الأحزاب من الصحف التي كان نسخها في خلافة أبي بكر، حتى وجدها مع خزيمة بن ثابت. ووقع في رواية إبراهيم بن إسماعيل بن مجمع عن ابن شهاب، أن فقده إياها إنما كان في خلافة أبي بكر، وهو وهم منه، والصحيح ما في الصحيح، وأن الذي فقده في خلافة أبي بكر الآيتان من آخر براءة، وأما التي في الأحزاب ففقدها لما كتب المصحف في خلافة عثمان.\nقال العلماء: الفرق بين جمع أبي بكر وبين جمع عثمان: أن جمع القرآن في عهد أبي بكر كان عبارة عن نقل القرآن وكتابته في صحف مرتب الآيات، مقتصرًا فيه على ما لم تنسخ تلاوته، مستوثقًا له بالتواتر والإجماع. وكان الغرض منه تسجيل القرآن وتقييده بالكتابة، مجموعًا مرتبًا خشية ذهاب شيء منه بموت حملته وحفاظه. وأما الجمع في عهد عثمان فقد كان عبارة عن نقل ما في تلك الصحف في مصحف واحد إمام، واستنسخ مصاحف منه ترسل إلى الآفاق الإسلامية، ملاحظًا فيها ترتيب سوره وآياته جميعًا، وكتابته بطريقة تجمع وجوه القراءات المختلفة، وتجريده من كل ما ليس قرآنًا، والغرض منه إطفاء الفتنة التي اشتعلت بين المسلمين حين اختلفوا في قراءة القرآن وجمع شملهم وتوحيد كلمتهم والمحافظة على كتاب الله من التغيير والتبديل.\n(٤) قصته في الشهادة أخرجها أبو داود رقم (٣٦٠٧) والنسائي ٧ / ٣٠١ و٣٠٢ من طريق الزهري عن عمارة بن خزيمة عن عمه وكان من أصحاب النبي ﷺ أن النبي ﷺ ابتاع من أعرابي فرسًا، فاستتبعه النبي ﷺ ليقضيه ثمن فرسه، فأسرع رسول الله ﷺ المشي وأبطأ الأعرابي، فطفق رجال يعترضون الأعرابي فيساومونه بالفرس ولا يشعرون أن النبي ﷺ ابتاعه، فنادى الأعرابي رسول الله ﷺ فقال: إن كنت مبتاعًا هذا الفرس وإلا بعته، فقام النبي ﷺ حين سمع نداء الأعرابي، فقال: \" أوليس قد ابتعته منك؟ \" فقال الأعرابي: لا والله ما بعتكه، فقال النبي ﷺ: \" بلى قد ابتعته منك \" فطفق ⦗٥٠٦⦘ الأعرابي يقول: هلم شهيدًا. فقال خزيمة بن ثابت: أنا أشهد أنك قد بايعته، فأقبل النبي ﷺ على خزيمة فقال: \" بم تشهد؟ \" فقال: بتصديقك يا رسول الله، فجعل النبي ﷺ شهادة خزيمة بشهادة رجلين، وإسناده صحيح.\n(٥) هذه الزيادة مرسلة، لأن عبيد الله بن عتبة بن مسعود لم يسمع من عم أبيه عبد الله بن مسعود، لكن أخرجه ابن أبي داود في \" المصاحف \" ص ١٤ و١٦ من طريق خمير - ووقع في المصاحف حميد وهو تصحيف - بن مالك، سمعت ابن مسعود يقول: فذكره بنحوه. ومن طريق أبي وائل عن ابن مسعود ومن طريق زر بن حبيش عنه مثله. قال الحافظ: والعذر لعثمان في ذلك أنه فعله بالمدينة، وعبد الله بالكوفة، ولم يؤخر ما عزم عليه من ذلك إلى أن يرسل إليه ويحضر، وأيضًا فإن عثمان إنما أراد نسخ الصحف التي كانت جمعت في عهد أبي بكر، وأن يجعلها مصحفًا واحدًا، وكان الذي نسخ ذلك هو زيد بن ثابت، وكان كاتب الوحي، فكانت له في ذلك أولية ليست لغيره.\n(٦) أخرجه البخاري ٩ / ١٤ و١٥ و١٦ و١٧ و١٨ و١٩ في فضائل القرآن، باب جمع القرآن، وباب نزل القرآن بلسان قريش، وفي الأنبياء، باب نزل القرآن بلسان قريش، وأخرجه الترمذي رقم (٣١٠٣) في التفسير، باب ومن سورة التوبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٩٨٧) قال: حدثنا موسى. و«الترمذي» (٣١٠٤) قال: ثنا محمد ابن بشار، قال: ثنتا عبد الرحمن ابن مهدي كلاهما - موسى، وعبد الرحمن بن مهدي- قالا: ثنا إبراهيم، قال: ثنا ابن شهاب، فذكره.\nومن رواية زيد بن ثابت قال: نسخت الصحف في المصاحف ففقعدت آية من سورة الأحزاب: أخرجه أحمد (٥/١٨٨) (قال: عبد الله وجدت هذه الحديث في كتاب أبي بخط يده) قال: حدثنا الحكم بن نافع، قال: أخبرنا شعيب: وفيه ٥/١٨٨ قال: ثنا أبو كامل، قال: ثنا إبراهيم. وفي (٥/١٩٨) قال: ثنا عبد الرزاق، قال: أخبرنا معمر. وعبد بن حميد (٢٤٦) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر والبخاري (٤/، ٢٣ ٦. /١٤٦) قال: حدثنا أبو اليمان، قال: ثنا شعيب. وفي (٤/٢٤) قال: ثني إسماعيل: قال ثنى أخي عن سليمان أراه عن محمد بن أبي عتيق. وفي (٥/١٢٢ / ٢٢٦٦) قال: ثنا موسى بن إسماعيل، قال: ثنا إبراهيم ابن سعد. و«الترمذي» ٣١٠٤ قال: ثنا محمد بن بشار، قال: ثناعبد الرحمن بن مهدي، قال ثنا إبراهيم بن سعد، و«النسائي» في الكبرى «تحفة الأشراف» ٣٧٠٣ عن الهيثم بن أيوب، عن إبراهيم بن سعد.\nأربعتهم- شعيب، إبراهيم بن سعد، ومعمر، ومحمد بن أبي عتيق -عن الزهري، عن خارجة بن زيد، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح. وهو حديث الزهري لا نعرفه إلا من حديثه.","vol":"2","page":503},{"text":"٩٧٦ - (خ م ت) أنس بن مالك - ﵁ -: قال: جَمَعَ القرآن على عهدِ رسولِ الله ﷺ أربعَةٌ كُلُّهم من الأنصار أُبيُّ بن كَعْبٍ، ومعاذُ بن جَبَلٍ، وأبو زيد، وزيدٌ يعني: ابن ثَابتٍ، قلتُ لأنسٍ: مَنْ أبو زْيدٍ؟ قال: أحَدُ عُمُومَتي. أخرجه البخاري، ومسلم، والترمذي.\nوفي أخرى للبخاري قال: ماتَ النبيُّ ﷺ، ولمْ يَجْمَعِ القُرآنَ غيْرُ أربعَةٍ (١): أبو الدرداء، ومعاذُ بن جَبَلٍ، وزيدُ بن ثابتٍ، وأبو زيدٍ، ونَحنُ وَرِثْناهُ.\nوفي أخرى له: ماتَ أبو زيدٍ، ولم يتْرُك عَقِبًا، وكانَ بدْرِيًّا ⦗٥٠٨⦘ واسمُ أبِي زيدٍ: سَعْدُ بنُ عُبَيْد (٢) .\n_________\n(١) هذا الحصر إضافي، وليس بحقيقي، فإن في الرواية الأولى أبي بن كعب، بدلًا من أبي الدرداء في هذه الرواية، وأخرج النسائي بإسناد صحيح عن عبد الله بن عمرو قال: جمعت القرآن، وقرأت به كل ليلة، فبلغ النبي ﷺ فقال: \" اقرأه في كل شهر ... \" وقد ذكر أبو عبيد القاسم بن سلام القراء من أصحاب النبي ﷺ، فعد من المهاجرين الخلفاء الأربعة وطلحة وسعدًا وابن مسعود وحذيفة وسالمًا، وأبا هريرة وعبد الله بن السائب والعبادلة، ومن النساء عائشة وحفصة وأم سلمة ...، قال الحافظ: ولكن بعض هؤلاء أكمله بعد وفاة النبي ﷺ.\n(٢) أخرجه البخاري ٨ / ٤٦ في فضائل القرآن، باب القراء من أصحاب رسول الله ﷺ، وفي فضائل أصحاب النبي ﷺ، باب مناقب زيد بن ثابت، ومسلم رقم (٢٤٦٥) في فضائل الصحابة، باب من فضائل أبي بن كعب، والترمذي رقم (٣٧٩٦) في المناقب، باب مناقب معاذ وزيد وأُبي وأبي عبيدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد ٣/٢٧٧ قال: حدثنا يحيى بن سعيد، وحجاج. و«البخاى ٥/٤٥، و«الترمذي» ٣٧٩٤، و«النسائى ش في فضائل القرآن (٢٥) ثلاثتهم - عن محمد بن بشار، قال: حدثنا يحيى بن سعيد. و«مسلم» ٧/١٤٩ قال: حدثنا محمد بن المثنى، قال: حدثنا أبو داود. و«النسائي» في فضائل القرآن (٢٥) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا عبد الله بن إدريس. وفي فضائل الصحابة (١٨١) قال: أخبرنا محمد بن يحيى بن أيوب بن إبراهيم، قال: حدثنا ابن إدريس. أربعتهم - يحيى، وحجاج، وأبو داود، وابن إدريس- عن شعبة.\n٢- وأخرجه أحمد ٣/٢٣٣ قال: حدثنا عبد الوهاب، عن سعيد بن أبي عروبة.\n٣- وأخرجه البخاري ٦/٢٣٠ قال: حدثنا حفص بن عمر. و«مسلم» ٧/١٤٩ قال: حدثنا أبو داود سليمان بن معبد، قال: حدثنا عمرو بن عاصم كلاهما عن همام بن يحيى.\nثلاثتهم - شعبة، وسعيد، وهمام - عن قتادة، فذكره.","vol":"2","page":507},{"text":"٩٧٧ - (خ) سعيد بن جبير - ﵀ -: قال: إنَّ الذي تدْعُونَهُ المُفَصَّلَ هُوَ الْمُحكَمُ، قال: وقال ابنُ عباسٍ: تُوُفِّيَ رسولُ الله ﷺ وقد قَرَأتُ المُفَصَّل الْمُحْكَمَ.\nوفي روايةٍ، أنه قال: جمعتُ المحكَم في عَهْدِ رسول الله ﷺ، قال: فقلتُ له: وما المحكم؟ قال: الْمُفَصَّلُ. أخرجه البخاري (١) .\n_________\n(١) ٩ / ٧٤ في فضائل القرآن، باب تعليم الصبيان القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥٠٣٥) قال: ثنى موسى بن إسماعيل، ثنا أبو عوانة عن أبي بشر عن سعيد بن جبير،فذكره. والرواية الثانية:هي عند البخاري (٥٠٣٦) قال: ثنا يعقوب بن إبراهيم قال: ثنا هشيم، قال: أبو بشر،عن سعد بن جبير، فذكره.","vol":"2","page":508},{"text":"<span data-type=\"title\" id=toc-270>الكتاب الرابع: في التوبة</span>\n٩٧٨ - (خ م ت) الحارث بن سويد - ﵀ -: قال: حدَّثَنا عبدُ الله بْنُ مسعود حَديثين: أحدهما: عن رسولِ الله ﷺ، والآخر: عن نفسه. قال: إنَّ المؤمِنَ يَرى ذُنُوبَهُ كأنه قاعدٌ تَحتَ جَبلٍ يَخافُ أنْ يَقَعَ عليه (١) ⦗٥٠٩⦘ وإنُّ الفاجرَ يَرى ذنُوبَهُ كَذُبابٍ مَرَّ على أنفهِ (٢)، فقال به هكذا (٣) - أي بيده- فَذبّه عنه، ثم قال: سمعتُ رسولَ الله ﷺ يقول: لَلّهُ أَفْرَحُ بِتوبةِ عَبدهِ المؤمن مَنْ رجلٍ نزلَ في أرض دَوِّيَّةٍ مُهلِكَةٍ، معه راحلتُهُ عليها طعامه وشرابه، فوضع رأسه فنام نومة، فاستيقظ وقد ذهبت راحلته، فَطلبها، حتى إذا اشتدَّ عليه الحرُّ والعطشُ أو - ما شاءَ الله - قال: أرْجِعُ إلى مكاني الذي كُنْتُ فيهِ فأنامُ حتى أموتَ، فوضعَ رأسهُ على ساعدِهِ ليمُوتَ فاستيقظَ، فإذا راحلتُهُ عندهُ، عليها زادُهُ وشَرابُهُ، فاللهُ أَشدُّ فَرحًا بتوبةِ العبد المؤمنِ من هذا بِراحلتهِ وزادِهِ. أخرجه البخاري، وأخرج مسلم المسند منه فقط.\nوحديث الترمذي نحو حديث البخاري، إلا أن لفظ البخاري أتم (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دَوِّيَّة) الدوية: الفلاة والمفازة.\n(راحلته) الراحلة: البعير الذي يركبه الإنسان ويحمل عليه متاعه.\n_________\n(١) قال العيني: السبب فيه أن قلب المؤمن منور، فإذا رأى من نفسه ما يخالف ذلك عظم الأمر عليه. والحكمة في التمثيل بالجبل: أن غيره من المهلكات قد يحصل منه النجاة، بخلاف الجبل إذا سقط عليه، فإنه لا ينجو عادة.\n(٢) قال النووي: وفي رواية الإسماعيلي \" يرى ذنوبه كأنها ذباب مر على أنفه \" أراد: أن ذنبه سهل عليه، لأن قلبه مظلم، فالذنب عنده حقير.\n(٣) أي: نحاه بيده، وهو من إطلاق الإشارة على الفعل.\n(٤) البخاري ١١ / ٨٨ و٨٩ و٩٠ في الدعوات، باب التوبة، ومسلم رقم (٢٧٤٤) في التوبة، باب في الحض على التوبة، والترمذي رقم (٢٤٩٩) و(٢٥٠٠) في صفة القيامة، باب المؤمن يرى ذنبه كالجبل فوقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ١/٣٨٣ (٣٦٢٩، ٣٦٢٧) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن إبراهيم التيمي. و«البخارى ٨/٨٣ قال: حدثنا أحمد بن يونس.، قال: حدثنا أبو شهاب، عن الأعمش، عن عمارة بن عمير.\nو«مسلم» ٨/٩٢ قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال: إسحاق: أخبرنا، وقال عثمان: حدثنا جرير، عن الأعمش، عن عمارة بن عمير. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم، عن قطبة بن عبد العزيز، عن الأعمش، عن عمارة بن عمير. (ح) وحدثني إسحاق بن منصور، قال: حدثنا أبو أسامة، قال: حدثنا الأعمش، قال: حدثنا عمارة بن منصور، قال: حدثنا أبو أسامة، قال: حدثنا الأعمش، قال: حدثنا عمار بن عمير. و«الترمذي» ٢٤٩٧، ٢٤٩٨ قال: حدثنا هناد، عن أبي معاوية، عن الأعمش، عن عمارة بن عمير. و«النسائي» في الكبرى (الورقة١٠٢-أ) قال: أخبرنا محمد بن عبيد بن محمد، قال: حدثنا علي بن مسهر، عن الأعمش، عن إبراهيم التيمي. (ح) وأخبرنا محمد بن عبيد بن محمد، قال: حدثنا أبو معاوية، عن الأعمش، عن عمارة بن عمير.\nكلاهما (إبراهيم التيمي، وعمارة) عن الحارث بن سويد، فذكره.\n(*) أخرجه أحمد١/٣٨٣ (٣٦٣٩، ٣٦٢٨) قال: حدثنا أبو معاوية قال: حدثنا الأعمش، عن عمارة، عن الأسود، عن عبد الله فذكره.\n* وأخرجه النسائي في الكبرى (الورقة ١٠٢-ز أ) قال: أخبرنا أحمد ابن حرب، قال: حدثنا أبو معاوية، عن الأعمش، عن عمارة، عن الحارث بن سويد، والأسود، قالا: حدثنا عبد الله، فذكره.\n(*) رواية النسائي مختصرة على قصة التوبة. واللفظ الذي أثبتناه من «مسند أحمد» (١/٣٨٣) (٣٦٢٧) .","vol":"2","page":508},{"text":"٩٧٩ - (م) البراء بن عازبٍ - ﵁ -: قال: قال رسول الله ﷺ: «كَيفَ تقولون بِفَرحِ رَجُلٍ انْفَلتَتْ منه راحلتُه، تَجُرُّ زِمَامَها بأرضٍ قَفْرٍ، ليس بها طعامٌ ولا شرابٌ، وعليها طعامٌ وشرابٌ فطلبَهَا حتى شَقَّ عليه، ثُمَّ مَرَّتْ بِجَذْلِ شَجَرةٍ فتعلقَ زِمَامُها، فوجدَها مُعَلَّقَة بِهِ؟» قُلْنا: شَدِيدًا يا رسولَ اللهِ، فقال رسول الله ﷺ: «أما وَاللهِ، لَلّهُ أَشَدُّ فَرَحًا بتوبةِ عبدهِ من الرجل براحلته» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بجذل شجرة) جذل الشجرة: أصلها، وجذل كل شي: أصله.\n_________\n(١) رقم (٢٧٤٦) في التوبة، باب في الحض على التوبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٤/٢٨٣ قال: ثنا أبو الوليد، وعفان. (وقال عبد الله بن أحمد: وثناه جعفر بن حميد) . «مسلم» ٨/٩٣ قال: ثنا يحيى بن يحيى، وجعفر بن حميد.\nأربعتهم (أبو الوليد، وعفان، ويحيى، وجعفر) عن عبيد الله بن إياد بن لقيط، عن أبيه، فذكره.","vol":"2","page":510},{"text":"٩٨٠ - (خ م) أنس بن مالك - ﵁ -: قال: قال رسول الله ﷺ: «لَلّهُ أَفْرَحُ بتوبة عبده، مِنْ أحدِكم سَقَطَ على بعيرهِ، وقد أَضلَّهُ في أرضٍ فلاةٍ» . أخرجه البخاري، ومسلم.\nولمسلم أيضًا قال: قال رسول الله ﷺ: «لَلّهُ أشدُّ فْرَحًا بتوبةِ عبده - حين يَتُوبُ إليه- من أحدِكم كان على راحلته بأرضٍ فلاةٍ فَانْفَلَتتْ منه، وعليها طعامُه وشرابهُ فَأَيسَ منها، فأتَى شَجرة فاضطَجَع في ظِلِّها قد أيسَ من راحلته فبينا هو كذلك، إذا هو بها قائمةٌ عنده، فأخذ بخِطامِها، ثم قال من شِدَّة الفرح: اللهم أنت عَبْدي وأنا ربكَ، أخطأ من شدة الفرح» (١) . ⦗٥١١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فلاة) الفلاة: المفازة والأرض القفر.\n_________\n(١) البخاري ١١ / ٩١ و٩٢ في الدعوات، باب التوبة، ومسلم رقم (٢٧٤٧) في التوبة، باب في الحض على التوبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد ٣/٢١٣ قال: حدثا عبد الصمد، قال: حدثنا عمر بن إبراهيم.\n٢-وأخرجه البخاري ٨/٤٨ قال: حدثنا إسحاق، قال: أخبرنا حبان وفي ٨/٤٨ قال: ومسلم، ٨/٩٣ قالا (البخاري ومسلم): حدثنا هدبة. و«مسلم» ٨/٩٣ قال: حدثنيه أحمد بن سعيد الدارمي. قال: حدثنا حبان. كلاهما - حبان وهدبة - قال: حدثنا همام بن يحيى.\nكلاهما - عمر، وهمام - قالا: حدثنا قتادة، فذكره.\nورواه إسحاق بن عبد الله بن أبي طلحة أيضا عن أنس. أخرجه مسلم ٨/٩٣ قال: حدثنا محمد بن الصباح وزهير بن حر ب قالا: حدثنا عمر بن يونس قال: حدثنا عكرمة بن عمار قال: حدثنا إسحاق بن عبد الله، فذكره.","vol":"2","page":510},{"text":"٩٨١ - (م) النعمان بن بشير - ﵁ - خَطَبَ فقال: لَلّهُ أشدُّ فرَحًا بتوبة عبده، من رُجلٍ حَمَلَ زَادَهُ ومَزَادَهُ على بعيرٍ، ثم سَارَ حَتّى كان بَفَلاةٍ من الأرض، فأدركته الْقَائلَةُ فَنَزَل، فقال تَحْتَ شَجَرَةٍ، فَغلَبَتْهُ عَيْنُهُ وانسَلَّ بعيرُهُ، فاستيقظ فسعى شَرَفًا، فلم يَرَ شيئًا، ثم سعى شرفًا ثانيًا، فلم يَرَ شيئًا، ثم سعى شرفًا ثالثًا، فلم يَر شيئًا، فأقبل، حتى أتى مكانه الذي قَال فيه، فبينا هو قاعِدٌ، إذْ جاءهُ بعيرُه يمشي، حتى وضعَ خطامهُ في يَده، فلَلَّهُ أشَدُّ فرحًا بتوبةِ العبد من هذا، حين وجَدَ بعيرهُ على حاله.\nقال سِمَاك: فزعم الشَّعْبيُّ أَن النعمان رَفَعَ الحديثَ إلى النبي ﷺ، وأمَّا أنا فلم أَسْمَعْهُ. أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مزادة) المزادة: ظرف الماء من الجلود.\n(فقال) قال من القيلولة: وهو نزول وسط النهار، لتذهب شدة الحر. ويكون للمسافر والمقيم.\n(شرفًا) الشرف: الموضع العالي المرتفع.\n_________\n(١) رقم (٢٧٤٥) في التوبة، باب في الحض على التوبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح موقوفا: أخرجه أحمد ٤./٢٧٣ قال: حدثنا حسن، وبهز، قالا: حدثنا حماد بن سلمة، في ٤/٢٧٥ قال: حدثنا أحمد بن عبد الملك،يعني الحراني، قال: حدثنا شريك. «الدارمي» ٢٧٣١ قال: أخبرنا النضر بن شميل، قال: حدثنا حماد بن سلمة.\nكلاهما - حماد، وشريك - عن سماك بن حرب. فذكره.\n*) في رواية أحمد قال بهز: قال حماد: أظنه عن النبي ﷺ.\n* أخرجه مسلم ٨/٢٩ قال: حدثنا عبيد الله بن معاذ العنبري.، قال: حدثنا أبي قال: حدثنا أبو يونس، عن سماك،قال: خطب النعمان بن بشير، فقال:لله أشد فرحا بتوبة عبده، فذكره موقوفا.\nقال سماك: فزعم الشعبي أن النعمان رفع هذا الرحديث إلى النبي ﷺ، أوأما أنا فلم أسمعه.","vol":"2","page":511},{"text":"٩٨٢ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «لَلّهُ أشَدُّ فْرَحًا بِتَوْبَةِ أحَدِكم [مِنْ أحَدِكم] بِضَالَّتِهِ إذا وجَدَها» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضالته) الضالة: البهيمة أو غيرها، يعدمها صاحبها ويفقدها، وهي فاعلة من ضل يضل: إذا ضاع، والمؤنث والمذكر فيها سواء.\n_________\n(١) رقم (٣٥٣٢) في الدعوات، باب فرح الله تعالى بتوبة العبد، وقال: حديث حسن صحيح غريب من هذا الوجه. وقال: وفي الباب عن ابن مسعود، والنعمان بن بشير، وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٨/٩١) قال:حدثني عبد الله بن مسلمة بن قعنب القعنبي. قال: حدثنا المغيرة، يعني ابن عبد الرحمن الحزامي، «ابن ماجة» (٤٢٤٧) قال:حدثنا أبو بكر بن أبي شيبة قال: حدثنا شبابة. قال: ورقاء. و«الترمذي» ٣٥٣٨ قال:حدثنا قتيبة. قال: حدثنا المغيرة عبد الرحمن كلاهما (المغيرة بن عبد الرحمن، وورقاءبن عمر) عن أبي الزناد، عن الأعرج، فذكره.\nورواه أيضا عن أبي هريرة همام بن منبه:أخرجه أحمد (٢/٣١٦) .و«مسلم» (٨/٩١) قال حدثنا محمد بن رافع كلاهما - أحمد بن حنبل، ومحمد بن رافع- عن عبد الرزاق بن همام قال حدثنا معمر عن همام بن منبه فذكره.\nورواه أيضا موسى بن يسار عن أبي هريرة: أخرجه أحمد (٢/٥٠٠) قال حدثنا يزيد قال: أخبرنا محمد عن موسى بن يسار فذكره.","vol":"2","page":512},{"text":"٩٨٣ - (ت) زِرُّ بن حُبيشٍ - ﵀ -: قال: حَدَّثنا صَفْوانُ بن عَسَّالٍ المُرادِيُّ، قال: قال رسول الله ﷺ: «بَابٌ من قِبَلِ الْمغْرِبِ، مَسيرَةُ عَرْضِهِ - أو قال-: يسيرُ الراكبُ في عَرِضهِ أرْبعينَ أو سَبْعينَ سنَة، خَلَقَهُ الله يومَ خَلَقَ السَّمواتِ والأرضَ، مَفْتوحًا لِلتَّوْبةِ، لا يُغْلَقُ، حتى تطلُعَ الشَّمْسُ منه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٢٩) في الدعوات، باب ما جاء في فضل التوبة والاستغفار، وإسناده حسن. وقال الترمذي: حسن صحيح، وصححه أيضًا المنذري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٨١)، وأحمد (٤/٢٤٠) . و«ابن ماجة» (٤٧٨) قال حدثنا أبو بكر بن أبي شيبة. و«الترمذي» (٣٥٣٥) قال: حدثنا ابن أبي عمر. و«النسائي» (١/٨٣) . وفي الكبرى (١٤٣) قال: أخبرنا قتيبة. و«ابن خزيمة» (١٧) قال: حدثنا علي بن خشرم (ح) وحدثنا سعيد بن عبد الرحمن المخزومي، سبعتهم - الحميدي، وأحمد، وأبو بكر، وابن أبي عمر، وقتيبة، وابن خشرم، والمخزومي- قال ابن خشرم: أخبرنا، وقال الآخرون: حدثنا سفيان بن عيينة.\n* وأخرجه أحمد (٤/٢٣٩) قال: حدثنا عفان. وفي (٤/٢٤٠) قال: حدثنا يونس. و«الدارمي» (٣٦٣) قال: أخبرنا عمرو بن عاصم.» ثلاثتهم - عفان، ويونس، وعمرو- قالوا: حدثنا حماد بن سلمة.\n* وأخرجه أحمد (٤/٢٣٩) . و«الترمذي» (٢٣٨٧) قال: حدثنا محمود بن غيلان. و«ابن خزيمة» (١٩٦) قال: حدثنا محمد بن عبد الله المخرمي، ومحمد بن رافع. أربعتهم - أحمد، ومحمود، والمخرمي، وابن رافع - قالوا: حدثنا يحيى بن آدم، قال: حدثنا سفيان (الثوري) .\n* وأخرجه أحمد (٤/٢٣٩) . و«ابن ماجة» (٢٢٦) قال: حدثنا محمد بن يحيى. و«ابن خزيمة» (١٩٣) قال: حدثنا محمد بن يحيى، ومحمد بن رافع» ثلاثتهم - أحمد، ومحمد بن يحيى، وابن رافع - قالوا: حدثنا عبد الرزاق، قال: حدثنا معمر.\n* وأخرجه أحمد (٤/٢٤١) قال: حدثنا حسن بن موسى. و«الترمذي» (٢٣٨٧ ٣٥٣٦،) قال: حدثنا أحمد بن عبدة الضبي. و«النسائي» في الكبرى «تحفة الأشراف» (٤٩٥٢) عن محمد بن النضر بن مساور.\nو«ابن خزيمة» (١٧) قال: حدثنا أحمد بن عبدة الضبي. ثلاثتهم -حسن، وابن عبدة، وابن النضر - عن حماد بن زيد.\n* وأخرجه ابن ماجة (٤٠٧٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبيد الله بن موسى، عن إسرائيل.\n* وأخرجه الترمذي (٩٦) قال: حدثنا هناد، قال: حدثنا أبو الأحوص.\n* وأخرجه النسائي (١/٨٣)، وفي الكبرى (١٤٣) قال: أخبرنا أحمد بن سليمان الرهاوي، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان الثوري، ومالك ابن مغول، وزهير، وأبو بكر بن عياش، وسفيان بن عيينة.\n* وأخرجه النسائي (١/٩٨)، وفي الكبرى (١٣١، ١٤٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وفي (١/٩٨) قال: أخبرنا عمرو بن علي، وإسماعيل بن مسعود، قالا: حدثنا يزيد بن زريع. كلاهما -خالد، ويزيد - قالا: حدثنا شعبة.\nجميعهم - ابن عيينة، وحماد بن سلمة، والثوري، ومعمر، وحماد بن زيد، وإسرائيل، وأبو الأحوص، وابن مغول، وزهير، وأبو بكر بن عياش، وشعبة - عن عاصم بن أبي النجود، قال: أخبرنا زر بن حبيش، فذكره.\n* الروايات مطولة ومختصرة.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"2","page":512},{"text":"٩٨٤ - (م) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ تابَ قبلَ طُلوعِ الشَّمسِ مِن مَغْربها، تابَ الله عَليهِ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٧٠٣) في الذكر والدعاء، باب استحباب الاستغفار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٧٥) قال: حدثنا عبد الرزاق، عن أبي عروة معمر، عن أيوب. وفي (٢/٣٩٥) قال: حدثنا هوذة. قال:حدثنا عوف. وفي (٢/٤٢٧) قال: حدثنا إسماعيل. قال: حدثنا هشام بن حسان. وفي (٢/٤٩٥) قال: حدثنا أبو معاوية، عن هشام بن حسان. و«مسلم» (٨/٧٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو خالد، يعني سليمان بن حيان. (ح) وحدثنا ابن نمير. قال: حدثنا أبو معاوية (ح) وحدثني أبو سعيد الأشج، قال: حدثنا حفص، يعني ابن غياث. كلهم عن هشام. (ح) وحدثني أبو خيثمة زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم، عن هشام بن حسان. و«النسائي» في الكبرى «تحفة الأشراف» (١٠/١٤٤٩١) عن علي بن خشرم، عن عيسى بن يونس، عن عوف الأعرابي.\nثلاثتهم- أيوب، وعوف الأعرابي، وهشام بن حسان-عن محمد بن سيرين، فذكره.","vol":"2","page":512},{"text":"٩٨٥ - (ت) عبد الله بن عمر بن الخطاب - ﵄ -: أَنَّ النَّبي ﷺ ⦗٥١٣⦘ قال: «إنَّ اللهَ يقبلُ توبة العبدِ ما لم يُغَرغِرْ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٣١) في الدعوات، باب: باب التوبة مفتوح قبل الغرغرة، وأخرجه أحمد في \" المسند \" رقم (٦١٦٠) و(٦٤٠٨)، والحاكم في \" المستدرك \" ٤ / ٢٥٧، وأبو نعيم في \" الحلية \" ٥ / ١٩، وابن ماجة رقم (٤٢٥٣) كلهم من حديث عبد الرحمن بن ثابت بن ثوبان عن أبيه، عن مكحول، عن جبير بن نفير عن ابن عمر، وإسناده حسن، وحسنه الترمذي، وصححه الحاكم، وابن حبان رقم (٢٤٤٩)، وله شاهد بمعناه عند أحمد ٥ / ١٧٤، وصححه ابن حبان رقم (٢٤٥٠)، والحاكم ٤ / ٢٥٧ ووافقه الذهبي من حديث ابن ثوبان عن أبيه عن مكحول عن عمر بن نعيم عن أسامة بن سلمان عن أبي ذر، والطبري رقم (٨٨٥٧) من حديث بشير بن كعب أن النبي ﷺ قال: \" إن الله يقبل توبة العبد ما لم يغرغر \"، و(٨٨٥٨) من حديث قتادة عن عبادة بن الصامت وهو منقطع، لأن عبادة مات سنة ٢٤ هـ وقتادة ولد سنة ٦١ هـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٢/١٣٢) (٦١٦٠) قال: حدثنا علي بن عياش، وعصام بن خالد. وفي (٢/١٥٣) (٦٤٠٨) قال: حدثنا سليمان بن داود. و«عبد بن حميد» (٨٤٧) قال: حدثنا سليمان بن داود، وموسى بن داود. و«ابن ماجة» (٤٢٥٣) قال: حدثنا راشد بن سعيد الرملي، قال: أنبأنا الوليد بن مسلم. و«الترمذي» (٣٥٣٧) قال: حدثنا إبراهيم بن يعقوب، قال: حدثنا علي بن عياش. (ح) وحدثنا محمد ابن بشار، قال: حدثنا أبو عامر العقدي.\nستتهم - علي بن عياش، وعصام، وسليمان بن داود، وموسى بن داود، والوليد بن مسلم، وأبو عامر العقدي - عن عبد الرحمن بن ثابت بن ثوبان، عن أبيه، عن مكحول، عن جبير بن نفير، فذكره.\n* قال الترمذي: هذا حديث حسن غريب.\n* قلت: فيه عبد الرحمن بن ثابت بن ثوبان، قال عنه الحافظ: صدوق، يخطىء، وقال صالح بن محمد. شامي صدوق، وأنكروا عليه أحاديث يرويها عن أبيه، عن مكحول.","vol":"2","page":512},{"text":"٩٨٦ - (م) أبو موسى الأشعري - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «إنَّ اللهَ -﷿- يبْسُطُ يدَهُ باللَّيْلٍ ليَتوبَ مُسيءُ النهار، ويبسُطُ يدَه بالنَّهار ليتُوبَ مُسيء الليلِ، حتى تطْلُعَ الشمسُ من مغرِبِها» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٧٦٠) في التوبة، باب غيرة الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٩٥) قال:حدثنا عبد الرحمن، قال: حدثنا شعبة (ح) وابن جعفر، قال: أخبرنا شعبة. وفي (٤/٤٠٤) قال: حدثنا عفان، قال: حدثنا شعبة. و«عبد بن حميد» (٥٦٢) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. و«مسلم» (٨/٩٩) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٨/١٠٠) قال: حدثنا محمد بن بشار، قال:حدثنا أبو داود، قال: حدثنا شعبة. و«النسائي» في الكبرى (تحفة الأشراف) (٩١٤٥) عن محمد بن زنبور، عن فضيل بن عياض، عن الأعمش.\nكلاهما -شعبة، والأعمش - عن عمرو بن مرة، عن أبي عبيدة، فذكره.","vol":"2","page":513},{"text":"٩٨٧ - (خ م) أبو سعيد الخدري - ﵁ -: أَنَّ نبَيّ اللهِ ﷺ قال: «كانَ فيمنْ كان قبلكم رجلٌ قَتَلَ تِسْعة وتسعين نفْسًا، فسألَ عن أعْلمِ أهلِ الأرضِ؟ فَدُلَّ على راهبٍ، فأتاهُ، فقال: إنَّهُ قتل تِسْعة وتسعين نفْسًا، فهل له من تَوْبَةٍ؟ فقال: لا، فَقَتله، فَكَمَّلَ به مائة، ثم سألَ عن أعْلمِ أهلِ الأرضِ؟ فَدُلَّ على رجُلٍ عالِمٍ، فقال: إنه قَتَلَ مائَةَ نفسٍ، فهل له من توبة؟ فقال: نعم، ومَن يحُولُ بينَهُ وبيْن التوبةِ؟ انْطلِقْ إلى أرضِ ⦗٥١٤⦘ كذا وكذا، فإنَّ بها ناسًا يعْبُدُونَ الله، فاعبُدِ اللهَ مَعهُمْ، ولا ترجع إلى أرضِكَ، فإنها أرض سُوءٍ، فانطلقَ حتى إذا نصَفَ الطريق، أتاه الموتُ، فَاخْتصمتْ فيه ملائكَةُ الرَّحمة، وملائكةُ العذاب، فقالت ملائكة الرحمة: جاء تائبًا، مُقْبِلًا بقَلبِهِ إلى اللهِ، وقالت ملائكةُ العذابِ: إنه لم يعْمَلْ خيرًا قَطُّ، فَأَتَاهُمْ مَلَكٌ في صورةِ آدَمِيٍّ فَجَعلوهُ بينهم، فقال: قِيسوا ما بَيْنَ الأرضَينِ، فإلى أَيِّتهِمَا كان أدنى فهو له، فقاسوا فَوجدُوهُ أدْنى إلى الأرض التي أرادَ، فَقَبضَتْهُ مَلائكةُ الرَّحمةِ» .\nوفي رواية نَحْوه، وفيه: «فلما كان في بعْضِ الطريقِ أدركه الموتُ فَنَاءَ بِصَدْرِه نحوها. وفيه: فكان إلى القرية الصالحة أقربَ منها بِشِبْرٍ، فجُعِل من أهلِها» .\nوفي أخرى نحوه، وزاد: «فأوحى الله إلى هَذه: أنْ تَبَاعدي، وإلى هذه: أنْ تَقَرَّبي، وقال: قيسُوا ما بينهما، فَوُجدَ إلى هذه أَقْربَ بشبرٍ» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناء بصدره) ناء بالشيء: إذا نهض به، والمراد: أنه مال بصدره ⦗٥١٥⦘ وأنهض نفسه، حتى قرب من الأرض الأخرى.\n_________\n(١) البخاري ٦ / ٣٧٣ و٣٧٤ في الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٢٧٦٦) في التوبة، باب قبول توبة القاتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٠) قال: ثنا يزيد. وفي (٣/٧٢) قال: ثنا عفان. وابن ماجة (٢٦٢٢) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا يزيد بن هارون. كلاهما - يزيد، وعفان - عن همام ابن يحيى.\n* وأخرجه البخاري (٤/٢١١) قال: ثنا محمد بن بشار، قال: ثنا محمد ابن أبي عدي. و«مسلم» (٨/١٠٤) قال: ثنى عبيد الله بن معاذ العنبري، قال: ثنا أبي. (ح) وثنا محمد بن بشار، قال ثنا ابن أبي عدي. كلاهما - ابن أبي عدي، ومعاذ العنبري -قالا: ثنا شعبة.\n* وأخرجه مسلم (٨/١٠٣) قال: ثنا محمد بن المثنى. ومحمد بن بشار، قالا: حدثنا معاذ بن هشام، قال: ثنى ابي. ثلاثتهم - همام، وشعبة، وهشام - عن قتادة، عن أبي الصديق الناجي، فذكره.","vol":"2","page":513},{"text":"٩٨٨ - (ت) أنس بن مالك - ﵁ -:أن رسولَ اللهِ ﷺ قال: «كُلُّ بَني آدمَ خطَّاءٌ وخيرُ الخَطَّائينَ التَّوابونَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٠١) في صفة القيامة، باب المؤمن يرى ذنبه كالجبل فوقه، وأخرجه ابن ماجة رقم (٤٢٥١) في الزهد، باب ذكر التوبة، والدارمي ٢ / ٣٠٣ في الرقاق، باب في التوبة، وأحمد ٣ / ١٩٨، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٩٨)، عبد بن حميد (١١٩٧) قال: حدثني ابن أبي شيبة. و«ابن ماجة» (٤٢٥١)، و«الترمذي» (٢٤٩٩) قالا: حدثنا أحمد بن منيع، ثلاثتهم - أحمد بن حنبل، وابن أبي شيبة، وابن منيع - قالوا: حدثنا زيد بن الحباب.\n* وأخرجه الدارمي (٢٧٣٠) قال: حدثنا مسلم بن إبراهيم.\nكلاهما - زيد، ومسلم - قالا:حدثنا علي بن مسعدة قال حدثنا قتادة،فذكره.","vol":"2","page":515},{"text":"<span data-type=\"title\" id=toc-271>الكتاب الخامس: في تعبير الرؤيا</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-272>الفصل الأول: في ذكر الرؤيا وآدابها</span>\n٩٨٩ - (خ م ت د) أبو هريرة - ﵁ -: أنَّ رسولَ الله ﷺ قال: «إِذا اقْتَربَ الزَّمانُ، لم تَكَدْ رُؤْيَا المُؤمن تكذب (١) - ومنهم من قال: لَمْ تَكذبْ رُؤْيَا المؤمن - ورُؤيا المؤمِنِ جُزءٌ من سِتَّةٍ وأَرْبَعينَ جُزْءًا مِنَ النُّبوّةِ» . ⦗٥١٦⦘\nوزادَ بعضُهُم: [وما كان من النُّبُوَّةِ] فإِنَّهُ لا يَكْذِبُ.\nقال محمد بن سيرين: وأنا أَقُول هذه، قال (٢): وكان يُقَالُ: الرؤيا ثَلاثَةٌ: حديث النفس، وتخويفُ الشَّيطانِ، وبُشْرَى من الله، فمن رأَى منكم شيئًا يكرهه، فلا يَقُصَّهُ على أَحَدٍ، ولْيَقُمْ فَلْيُصَلِّ، قال: وكان يكره الغُلَّ في النوم، وكان يعجبهم القَيدُ، ويُقالُ: القيدُ ثباتٌ في الدِّين.\nقال البخاري: رواه قتادة ويونس، وهُشيم، وأبو هلال، عن ابن سيرين، عن أبي هريرة.\nوقال يونس: لا أَحْسِبُهُ إِلا عن النبي ﷺ في القَيْد.\nوفي رواية لمسلم قال: إذا اقتربَ الزمانُ لم تكد رؤيا المسلم تكذب، وأصدَقُكم رؤيَا: أَصدقُكم حديثًا (٣)، ورُؤْيَا المسلم جزء من خمسٍ ⦗٥١٧⦘ وأربعينَ جُزْءًا من النُّبوَّةِ، والرؤيا ثلاثٌ فالرؤيَا الصالحةُ: بُشْرى من الله، ورؤيا: تَحْزينٌ من الشيطان، ورؤيا: مما يُحدِّثُ المرءُ نَفْسَهُ، فإن رأى أحدُكم ما يكره، فليقم فليصلِّ، ولا يُحدِّثْ بها الناسَ، قال: «وأُحِبُّ القَيْد، وأكره الغُلَّ، والقيد ثبات في الدين» فلا أَدْرِي: هُوَ في الحديث، أو قاله ابن سيرين؟\nوفي رواية نحوه، وفيه قال أبو هريرة، فَيُعْجِبُني القَيدُ، وأكرهُ الغُلَّ، والقيدُ: ثباتٌ في الدِّين.\nوفي أخرى: إذا اقتربَ الزمانُ - وساق الحديث - ولم يذكر فيه النبيَّ ﷺ.\nوفي أخرى نحوه: وأدرج في الحديث قوله: «وأكرهُ الغُلَّ» إلى تمام الكلام، ولم يذكر: «رؤيا المؤمن جُزْءٌ من ستةٍ وأَربعين جزْءًا من النُّبوة» .\nوفي أخرى مختَصَرًا، قال: «رؤيا المؤمِنِ جزْءٌ مِن ستَّةٍ وأربعين جزءًا من النُّبوَّة» . وفي أخرى «رؤيا الرجل الصالح» .\nوفي رواية الترمذي مثلَ رواية مسلم المفردة بطولها، إلى قوله: «ثباتٌ في الدِّين» وقال بَدَلَ «فَلْيُصَلِّ»: «فَلْيَتْفُلْ» ولم يذكر قوله: «فلا أدري أَهو في الحديث، أو قاله ابن سيرين؟» . ⦗٥١٨⦘\nوفي أخرى له، قال: قال رسولُ الله ﷺ «الرؤيا ثلاثٌ: فرؤيا حق، ورؤيا يُحدِّثُ بها الرَّجُل نَفْسَهُ، ورؤيا تَحْزينٌ من الشَّيْطانِ، فَمنْ رأَى ما يَكْرَهُ فَلْيَقُمْ، فَلْيصَلِّ»، وكان يقُولُ: «يُعْجبْني القَيْدُ، وأَكرهُ الغُلَّ، القَيْدُ: ثباتٌ في الدين»، وكان يقول: «من رآني فإنِّي أَنَا هو، فإنَّهُ لَيْسَ للشيطانِ أنْ يَتَمَثَّلَ بِي»، وكان يقُول: «لا تُقَصُّ الرُّؤيا إلا على عالمٍ أو ناصح» .\nوفي رواية أبي داود مثل رواية مسلم أيضًا، إلا أَنَّه أَسقط منها قوله: «جزءًا من سِتَّةٍ وأَربعين جزءًا من النبوة»، وقال فيها «وأُحِبُّ القَيْدَ وأَكرهُ الغُلَّ، القيدُ: ثباتٌ في الدِّين» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اقتراب الزمان): هو عند اعتدال الليل والنهار في فصلي الربيع والخريف، وقيل: أراد باقتراب الزمان: قرب الساعة، ودنو القيامة في آخر الزمان.\n(جزء من ستة وأربعين جزءًا من النبوة): كان عمر رسول الله ﷺ في أكثر الروايات الصحيحة ثلاثًا وستين سنة، وكانت مدة نبوته منها ثلاثًا وعشرين سنة، لأنه بعث عند استيفائه أربعين سنة، وكان ﷺ في أول أمره ⦗٥١٩⦘ يرى الوحي في المنام، ودام كذلك نصف سنة، ثم رأى الملك في اليقظة، فإذا نسبت المدة التي أوحي إليه فيها في النوم - وهي نصف سنة - إلى مدة نبوته، وهي ثلاث وعشرون سنة - كانت نصف جزء من ثلاثة وعشرين جزءًا، وذلك جزء من ستة وأربعين جزءًا، وقد تعاضدت الروايات في أحاديث الرؤيا أنها جزء من ستة وأربعين جزءًا.\nفأما من رواه: «خمسة وأربعين جزءًا» فهو قليل، على أن للخمسة والأربعين وجه مناسبة، من أن يكون عمره لم يكمل ثلاثًا وستين سنة، ومات ﷺ في أثناء السنة الثالثة والستين، ونسبة نصف السنة إلى اثنتين وعشرين سنة وبعض الأخرى: نسبة جزء من خمسة وأربعين جزءًا.\nفأما من رواه: «من أربعين جزءًا» فيكون محمولًا على من روى: أن عمر النبي ﷺ كان ستين سنة، فيكون نسبة نصف سنة إلى عشرين سنة نسبة جزء إلى أربعين جزءًا.\nوأما من روى: «من سبعين جزءًا» فما أعلم له وجهًا، ولا يحضرني الآن له وجه. والله أعلم.\n_________\n(١) فيه إشارة إلى غلبة الصدق على الرؤيا، وإن أمكن أن شيئًا منها لا يصدق، والراجح أن المراد نفي الكذب عنها أصلًا، لأن صرف النفي الداخل على \" كاد \" ينفي قرب حصوله، والنافي لقرب حصول الشيء أدل على نفيه. ذكره الطيبي.\n(٢) القائل هو محمد بن سيرين، وقد أبهم القائل في هذه الرواية وهو أبو هريرة وقد رفعه بعض الرواة، ووقفه بعضهم، وقد أخرجه أحمد عن هوذة بن خليفة عن عوف عن محمد بن سيرين عن أبي هريرة مرفوعًا \" الرؤيا ثلاث ... \" مثله، وأخرجه الترمذي والنسائي من طريق سعيد بن أبي عروبة عن قتادة عن ابن سيرين عن أبي هريرة قال: قال رسول الله ﷺ: \" الرؤيا ثلاث: فرؤيا حق، ورؤيا يحدث الرجل بها نفسه، ورؤيا تحزين من الشيطان \"، وأخرجه مسلم رقم (٢٢٦٣)، وأبو داود رقم (٥٠١٩)، والترمذي رقم (٢٢٧١) من طريق عبد الوهاب الثقفي عن أيوب، عن محمد بن سيرين مرفوعًا أيضًا بلفظ: \" الرؤيا ثلاث، فالرؤيا الصالحة بشرى من الله ... \" والباقي نحوه.\n(٣) إنما كان كذلك، لأن من كثر صدقه تنور قلبه وقوي إدراكه، فانتقشت فيه المعاني على وجه الصحة، وكذلك من كان غالب حاله الصدق في يقظته استصحب ذلك في نومه فلا يرى إلا صدقًا، وهذا بخلاف الكاذب والمخلط، فإنه يفسد قلبه ويظلم، فلا يرى إلا تخليطًا وأضغاثًا، وقد يرى الصادق ما لا يصح، ويرى الكاذب ما يصح، ولكن الأغلب الأكثر هو ما تقدم.\n(٤) البخاري ١٢ / ٣٥٦ و٣٥٧ و٣٥٨ و٣٥٩ في التعبير، باب القيد في المنام، ومسلم رقم (٢٢٦٣) في الرؤيا، والترمذي رقم (٢٢٧١) في الرؤيا، باب أن الرؤيا جزء من ستة وأربعين جزءًا من النبوة، وأبو داود رقم (٥٠١٩) في الأدب، باب ما جاء في الرؤيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٤٥) قال: حدثنا سفيان. قال: حدثنا أيوب. و«أحمد» (٢/٢٦٩) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن أيوب. وفي (٢/٣٩٥) قال: حدثنا هوذة ابن خليفة. قال: حدثنا عوف. وفي (٢/٥٠٧) قال: حدثنا يزيد. قال: أخبرنا هشام. و«الدارمي» (١٢٤٩، ٢١٥٠) قال: أخبرنا محمد بن كثير، عن مخلد بن حسين، عن هشام، وفي (٢١٥٣، ٢١٦٦) قال: أخبرنا محمد بن عبد الله الرقاشي. قال: حدثنا يزيد بن زريع. قال: حدثنا سعيد. عن قتادة. و«البخاري» (٩/٤٧) قال: حدثنا عبد الله بن صباح. قال: حدثنا معتمر. قال: سمعت عوفا. و«مسلم» (٧/٥٢) قال: حدثنا محمد بن أبي عمر المكي. قال: حدثنا عبد الوهاب الثقفي، عن أيوب السختياني. (ح) وحدثني محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن أيوب. (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا معاذ بن هشام. قال: حدثنا أبي، عن قتادة. و«أبو داود» (٥٠١٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد الوهاب، عن أيوب. و«ابن ماجة» (٣٩٠٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا هوذة بن خليفة. قال: حدثنا عوف. وفي (٣٩١٧) قال: حدثنا أحمد بن عمرو بن السرح المصري. قال: حدثنا بشر بن بكر. قال: حدثنا الأوزاعي. وفي (٣٩٢٦) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. قال: حدثنا أبو بكر الهذلي و«الترمذي» (٢٢٧٠) قال: حدثنا نص ربن علي. قال: حدثنا عبد الوهاب الثقفي. قال: حدثنا أيوب وفي (٢٢٨٠) قال: حدثنا أحمد بن أبي عبيد الله السليمي البصري. قال: حدثنا يزيد بن زريع. قال: حدثنا سعيد، عن قتادة. وفي (٢٢٩١) قال: حدثنا الحسن بن علي الخلال. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن أيوب. و«النسائي» في (الكبرى / الورقة ١٠٠-ب) قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا معاذ بن هشام. قال: حدثني أبي، عن قتادة. وفي (عمل اليوم والليلة) (٩١٠) قال: أخبرنا أحمد بن أبي عبيد الله. قال: حدثنا يزيد، وهو ابن زريع. قال: حدثنا سعيد، عن قتادة ستتهم -أيوب السختياني، وعوفبن أبي جميلة، وهشام بن حسان، وقتادة، والأوزاعي، وأبو بكر الهذلي- عن محمد بن سيرين، فذكره.\n* أخرجه مسلم (٧/٥٢) قال: حدثني أبو الربيع. قال: حدثنا حماد، يعني ابن زيد، قال: حدثنا أيوب وهشام، عن محمد، عن أبي هريرة. قال: إذا اقترب الزمان ... وساق الحديث، ولم يذكر فيه النبي ﷺ.\n* في رواية معمر، عن أيوب: «قال أبو هريرة: يعجبني القيد، وأكره الغل. القيد. ثبات في الدين» جعله من قول أبي هريرة.\n* في رواية هشام، عن قتادة عند مسلم، أدرج في الحديث قوله: «وأكره الغل» إلى تمام الكلام.\n* قال البخاري عقب حديث عوف: وروى قتادة ويونس وهشام وأبو هلال، عن ابن سيرين، عن أبي هريرة، عن النبي ﷺ: وأدرجه بعضهم كله في الحديث وحديث عوف أبين. وقال يونس: لا أحسبه إلا عن النبي ﷺ، في القيد.\n* الروايات مطوله ومختصرة. وعن أبي سلمة، عن أبي هريرة، عن رسول الله ﷺ قال: «رؤيا الرجل الصالح جزء من ستة وأربعين جزءا من النبوة» .\nأخرجه أحمد (٢/٣٦٩) قال: حدثنا عبد الصمد. قال: حدثني أبي. قال: حدثنا حسين، عن يحيى، وفي (٢/٤٣٨) قال: حدثنا يحيى، يعني ابن سعيد، عن محمد بن عمرو. و«مسلم» (٧/٥٣) قال: حدثنا يحيى بن يحيى. قال: أخبرنا عبد الله بن يحيى بن أبي كثير. قال: سمعت أبي. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عثمان بن عمر. قال: حدثنا علي يعني ابن المبارك. (ح) وحدثنا أحمد ابن المنذر. قال: حدثنا عبد الصمد. قال: حدثنا حرب، يعني ابن شداد. كلاهما عن يحيى بن أبي كثير. و«النسائي» في عمل اليوم والليلة (٩٠٤) قال: أخبرنا علي بن حجر. قال: حدثنا إسماعيل، عن محمد.\nكلاهما - يحيى بن أبي كثير، ومحمد بن عمرو - عن أبي سلمة، فذكره.\n* صرح يحيى بن أبي كثير بالسماع في رواية حسين المعلم، ورواية ابنه عبد الله بن يحيى بن أبي كثير.\n* في رواية يحيى بن سعيد، عن محمد بن عمرو: «الرؤيا الصالحة يراها المسلم، أو ترى له ...» الحديث.\n* أثبتنا لفظ عبد الله بن يحيى بن أبي كثير، عن أبيه عند مسلم وعن سعيد بن المسيب، عن أبي هريرة عن النبي ﷺ قال: «رؤيا المؤمن جزء من ستة وأربعين جزءا من النبوة» .\n* أخرجه أحمد (٢/٢٢٣) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٢٦٩) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، و«البخاري» (٩/٣٩) قال: حدثنا يحيى بن قزعة. قال: حدثنا إبراهيم بن سعد. و«مسلم» (٧/٥٣) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر و«ابن ماجة» (٣٨٩٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الأعلى، عن معمر.\nكلاهما (معمر، وإبراهيم) عن الزهري، عن سعيدبن المسيب، فذكره.\nوعن همام بن منبه. قال: هذا ما حدثنا به أبو هريرة، عن رسول الله ﷺ وقال رسول الله ﷺ: «رؤيا الرجل الصالح جزء من ستة وأربعين جزءا من النبوة» .\n* أخرجه أحمد (٢/٣١٤) . و«مسلم» (٧/٥٣) قال: حدثنا محمد بن رافع. كلاهما (أحمد بن حنبل، ومحمد بن رافع) عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره.\n* وهذا لفظ أحمد بن حنبل.\n-وعن أبي صالح، عن أبي هريرة قال: قال رسول الله ﷺ: «رؤيا المسلم، أو ترى له، جزء من ستة وأربعين جزءا من النبوة» .\n* وفي رواية ابن مسهر: «الرؤيا الصالحة جزء من ستة وأربعين جزءا من النبوة» .\n* أخرجه أحمد (٢/٤٩٥) قال: حدثنا ابن نمير. و«مسلم» (٧/٥٣) قال: حدثنا إسماعيل بن الخليل. قال: أخبرنا علي بن مسهر. (ح) وحدثنا ابن نمير. قال: حدثنا أبي.\nكلاهما- عبد الله بن نمير، علي بن مسهر - عن الأعمش، عن أبي صالح، فذكره.\n-وعن الأعرج، عن أبي هريرة، عن رسول الله ﷺ بمثل ذالك.\nيعني بمثل حديث إسحاق بن عبد الله بن أبي طلحة الأنصاري، عن أنس بن مالك، أن رسول الله ﷺ قال: «الرؤيا الحسنة من الرجل الصالح، جزء من ستة وأربعين جزءا من النبوة» .\n* أخرجه مالك (الموطأ) (٥٩٣) عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن رسول الله ﷺ، بمثل ذالك. ولم يسق متنه.","vol":"2","page":515},{"text":"٩٩٠ - (خ م ط ت د) أبو قتادة الحارث بن رِبْعي الأنصاري - ﵁-: وكان من أصحاب رسولِ الله ﷺ وفُرْسانِه قال: سمعتُ رسولَ الله ﷺ يقول: «الرؤيا من الله، والْحُلْمُ من الشيطان، فإذا حلَمَ ⦗٥٢٠⦘ أحدُكُم، الْحُلْمَ يَكْرَهُهُ: فَلْيَبْصُقْ عن يسارِهِ، وليَسْتَعِذْ بالله منه، فلَنْ يَضُرَّه» .\nوفي رواية: قال أبو سَلمة: إنْ كنتُ لأرَى الرؤيا تُمْرِضُني، حتى سمعتُ أبا قتادة يقول: وأنا كنتُ أرَى الرؤيا تُمْرِضُني، حتى سمعتُ رسولَ الله ﷺ يقول: «الرؤيا الصّالحَةُ من الله، والرؤيا السوءُ من الشَّيطَان، فَإذَا رأَى أحَدُكُم ما يُحبُّ، فلا يحدِّثْ بها إلا مَنْ يُحب، وإذا رأى ما يكرهُ، فَلْيَتْفُلْ عن يَسارِهِ ثلاثًا، وليتعوَّذ بالله من شَرِّ الشَّيطَانِ وشَرِّها، ولا يُحَدِّثُ بها أحدًا فإنها لن تَضُرَّه» .\nهذه رواية البخاري ومسلم، وأخرجه الموطأ، وزاد بعد قوله: لن تضرّه: إن شاء الله.\nقال أبو سلمة: إن كنتُ لأرَى الرُّؤيَا، هِيَ أثقلُ عليَّ من الجبلِ، فلما سمعتُ هذا الحديث، فما كنتُ أُبالِيها.\nوأخرجه الترمذي مثل الرواية الأولى.\nوأخرجه أبو داود من الرواية الثانية: المسندَ مِنها فقط، ولم يذكر: إن شاء الله.\nوفي أخرى لمسلم عن أبي سلمة، قال: كنتُ أَرىَ الرؤيا أُعْرى منها، غير أني لا أُزَمَّلُ، حتى لقيتُ أبا قتادة، فذكرتُ ذلك له ... الحديث (١) . ⦗٥٢١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعرى) العرواء: مثال الغلواء، قرة الحمى ومسها في أول ما تأخذه الرعدة، وقد عُرِي الرجل، على ما لم يسم فاعله، والعَراة أيضًا: شدة البرد.\n(لا أزمل) التزميل: التدثير والتغطية من البرد، قال: «كان يعرض لي من رؤيتها البرد والرعدة، إلا أني ما كنت أتدثر وأتغطى» .\n_________\n(١) أخرجه البخاري ١٠ / ١٧٧ و١٧٨ في الطب، باب النفث في الرقية، وفي بدء الخلق، باب صفة إبليس وجنوده، وفي التعبير، باب الرؤيا من الله، وباب الرؤيا الصالحة جزء من ستة وأربعين ⦗٥٢١⦘ جزءًا من النبوة، وباب من رأى النبي ﷺ في المنام، وباب الحلم من الشيطان فإذا حلم فليبصق عن يساره، وباب إذا رأى ما يكره فلا يخبر بها ولا يذكرها، ومسلم رقم (٢٢٦٢) في الرؤيا، والموطأ ٢ / ٩٥٧ في الرؤيا، باب ما جاء في الرؤيا، والترمذي رقم (٢٢٨٨) في الرؤيا، باب ما جاء إذا رأى في المنام ما يكره، وأبو داود رقم (٥٠٢١) في الأدب، باب ما جاء في الرؤيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) صفحة (٥٩٣) عن يحيى بن سعيد. و«الحميدي» (٤١٨) قال: حدثنا سفيان. قال: حدثنا الزهري. وفي (٤١٩) قال: حدثنا سفيان، قال: وحدثناه أربعة محمد بن عبد الرحمن مولى آل طلحة وعبد ربه ويحيى ابنا سعيد ومحمد بن عمرو بن علقمة. و«أحمد» (٥/٢٩٦) قال: حدثنا سفيان بن عيينة، عن الزهري. وفي (٥/٣٠٣) قال: حدثنا محمد بن جعفر وحجاج. قالا: حدثنا شعبة، عن عبد رب. (وقال حجاج: عن عبد ربه) . وفي (٥/٣٠٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري. وفي (٥/٣٠٥) قال: حدثنا بشر بن شعيب. قال: حدثني أبي، عن الزهري. وفي (٥/٣٠٩) قال: حدثنا أبو سعيد. قال: حدثنا حرب. قال: حدثنا يحيى وفي (٥/٣١٠) قال: حدثنا يحيى بن سعيد. عن يحيى بن سعيد. و«الدارمي» (٢١٤٨) قال: أخبرنا أبو الوليد. قال: حدثنا شعبة، عن عبد ربه بن سعيد. و«البخاري» (٧/١٧٢) قال: حدثنا خالد بن مخلد. قال: حدثنا سليمان، عن يحيى بن سعيد. وفي (٩/٣٩) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير قال: حدثنا يحيى، هو ابن سعيد. وفي (٩/٣٩) قال: حدثنا مسدد. قال: حدثنا عبد الله بن يحيى بن أبي كثير، وأثنى عليه خيرا، لقيته باليمامة، عن أبيه. وفي (٩/٤٢) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عبيد الله بن أبي جعفر. وفي (٩/٤٥) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. وفي (٩/٥٤) قال: حدثنا سعيد بن الربيع. قال: حدثنا شعبة، عن عبد ربه بن سعيد. و«مسلم» (٧/٥٠، ٥١) قال: حدثنا عمرو الناقد وإسحاق بن إبراهيم وابن أبي عمر، جميعا عن ابن عيينة، عن الزهري. (ح) وحدثناه ابن أبي عمر. قال: حدثنا سفيان، عن محمد بن عبد الرحمن مولى آل طلحة وعبد ربه ويحيى ابني سعيد ومحمد بن عمرو بن علقمة (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس، عن الزهري (ح) وحدثنا إسحاق بن إبراهيم وعبد بن حميد. قالا: أخبرنا عبد الرزاق. قال أخبرنا معمر، عن الزهري (ح) وحدثنا عبد الله بن مسلمة بن قعنب. قال حدثنا سليمان، يعني ابن بلال، عن يحيى بن سعيد. (ح) وحدثناه قتيبة ومحمد بن رمح، عن الليث بن سعد، عن يحيى بن سعيد (ح) وحدثنا محمد ابن المثنى. قال: حدثنا عبد الوهاب، يعني الثقفي، عن يحيى بن سعيد (ح) وحدثنا بأبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير، عن يحيى بن سعيد. (ح) وحدثني أبو الطاهر. قال: أخبرنا عبد الله بن وهب. قال: أخبرني عمرو بن الحارث، عن عبد ربه بن سعيد (ح) وحدثنا أبو بكر بن خلاد الباهلي وأحمد بن عبد الله ابن الحكم. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن عبد ربه بن سعيد. و«أبو داود» (٥٠٢١) قال: حدثنا النفيلي. قال: سمعت زهيرا. يقول: سمعت يحيى بن سعيد. و«ابن ماجة» (٣٩٠٩) قال: حدثنا محمد بن رمح. قال: حدثنا الليث بن سعد، عن يحيى بن سعيد. و«الترمذي» (٢٢٧٧) قال: حدثنا قتيبة. قال: حدثنا الليث، عن يحيى بن سعيد. و«النسائي» في عمل اليوم الليلة (٨٩٤) قال: أخبرنا أحمد بن عبد الله بن الحكم. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. قال: سمعت عبد رب بن سعيد.\nوفي (٨٩٧) قال: أخبرنا إسحاق بن منصور. قال: أخبرنا محمد بن كثير، عن الأوزاعي، عن يحيى.\nوفي (٨٩٩) قال: أخبرنا إسحاق بن منصور. قال: حدثنا بشر بن شعيب. قال: حدثني أبي، عن الزهري. وفي (٩٠٠) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث، عن يحيى بن سعيد. وفي (٩٠١) قال: أخبرنا علي بن حرب. قال: حدثنا ابن فضيل، عن يحيى بن سعيد. وفي (٨٩٨) قال: أخبرنا محمود بن خالد، قال: حدثنا الوليد. قال: حدثنا أبو عمرو. قال: حدثنا يحيى بن أبي كثير. وفي الكبرى (تحفة الأشراف) (٩/١٢١٣٥) عن علي بن شعيب، عن معن، عن مالك، عن يحيى بن سعيد. (ح) وعن الحارث بن مسكين، عن ابن القاسم، عن مالك، عن يحيى بن سعيد.\nسبعتهم - يحيى بن سعيد الأنصاري، وابن شهاب الزهري، ومحمد بن عبد الرحمن مولى آل طلحة، وعبد ربه بن سعيد، ومحمد بن عمرو بن علقمة، ويحيى بن أبي كثير، وعبيد الله بن أبي جعفر - عن أبي سلمة بن عبد الرحمن، فذكره.\n* قال الحميدي عقب حديث محمد بن عبد الرحمن مولى آل طلحة وعبد ربه ويحيى ابني سعيد ومحمد ابن عمرو بن علقمة: حدثنا سفيان ولم يذكر أول الحديث كما ذكره الزهري. والزهري أحفظ منهم كلهم.\n* وأخرجه النسائي في عمل اليوم والليلة (٨٩٥) قال: أخبرنا أحمد بن سليمان. قال: حدثنا عبيد الله، عن إسرائيل، عن أبي إسحاق، عن أبي سلمة. قال: قال رسول الله ﷺ من رأى رؤيا تعجبه، مرسل.","vol":"2","page":519},{"text":"٩٩١ - (خ ت) أبو سعيد الخُدْرِيّ - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «إذا رأى أحدُكم الرؤيا يُحِبُّها، فإنها من الله، فلْيحْمَد الله عليها، وليُحدِّثْ بها، وإذا رأَى غير ذلك مما يكره، فإنمّا هي من الشيطان، فليستعذ بالله من شرِّها، ولا يذكُرْها لأحَدٍ، فإنَّها لنْ تَضُرَّهُ» . أخرجه البخاري، والترمذي (١) .\n_________\n(١) البخاري ١٢ / ٣٢٧ في التعبير، باب الرؤيا من الله، وباب إذا رأى ما يكره فلا يخبر بها ولا يذكرها، والترمذي رقم (٣٤٤٩) في الدعوات، باب ما يقول إذا رأى رؤيا يكرهها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٨) قال: ثنا قتيبة بن سعيد، قال: ثنا بكر بن نضر. و«البخاري» (٩/٣٩) قال: ثنا عبد الله بن يوسف، قال: ثنا الليث، وفي (٩/٥٥) قال: ثنا إبراهيم بن حمزة، قال: ثنى ابن أبي حازم، والدرواوردي.\nو«الترمذي» (٣٤٥٣) قال: ثنا قتيبة، قال: ثنا بكر بن مضر. و«النسائي» في (عمل اليوم والليلة) (٨٩٣) قال: نا قتيبة بن سعيد، قال: نا بكر (يعني ابن مضر) .\nأربعتهم (بكر، والليث، وعبد العزيز بن أبي حازم، وعبد العزيز الدراوردي) عن يزيد بن عبد الله بن أسامة بن العماد الليثي، عن عبد الله بن خباب، فذكره.\nقال الترمذي: وهذا حديث حسن صحيح غريب من هذا الوجه، وابن العماد اسمه يزيد بن عبد الله بن أسامة بن العماد المدني، وهو ثقة روى عنه مالك والناس.","vol":"2","page":521},{"text":"٩٩٢ - (م د) جابر بن عبد الله - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «إذا رأى أحدُكم الرؤيا يكرهُها فَلْيبصُقْ عن يسَارِهِ ثلاثًا، وليستَعِذْ بالله من الشيطان الرجيم ثلاثًا، ولْيتحوَّلْ عن جَنْبِهِ الذي كان عليه» . ⦗٥٢٢⦘ أخرجه مسلم، وأبو داود (١) .\n_________\n(١) مسلم رقم (٢٢٦٢) في الرؤيا في فاتحته، وأبو داود رقم (٥٠٢٢) في الأدب، باب ما جاء في الرؤيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٥٠) قال: حدثنا حجين، ويونس. و«عبد بن حميد» (١٠٤٧) قال: حدثني أحمد بن يونس. و«مسلم» (٧/٥٢) قال: حدثنا قتيبة بن سعيد (ح) وحدثنا ابن رمح. و«أبو داود» (٥٠٢٢) قال: حدثنا يزيد بن خالد الهمداني، وقتيبة بن سعيد، و«ابن ماجة» (٣٩٠٨) قال: حدثنا محمد بن رمح المصري. و«النسائي» في «عمل اليوم والليلة» (٩١١) قال: أخبرنا قتيبة بن سعيد.\nستتهم - حجين، ويونس، وأحمد بن يونس، وقتيبة، وابن رمح، ويزيد بن خالد - عن الليث بن سعد، عن أبي الزبير، فذكره.","vol":"2","page":521},{"text":"٩٩٣ - (ت د) أبو رزين العُقَيْليّ لقيط بن عامر بن صَبِرة - ﵁ -: قال: قال رسول الله ﷺ: «رؤيا المؤمن جزءٌ من أربعين جزءًا من النبوة، وهي على رِجْلِ طائر، ما لم يتَحَدَّثْ بها، فإذا تحدَّثَ بها سَقَطتْ قال: وأَحْسِبُهُ قال: ولا يحدِّثْ بها إلا لبيبًا أو حبيبًا (١)» .\nوفي رواية قال: «رؤيا المؤمن جزءٌ من سِتَّةٍ وأربعين جزءًا من النبوة، وهي على رِجلِ طائرٍ ما لم يُحَدِّثْ بها، فإذا حدَّثَ بها وقعت»، لم يزد. هذه رواية الترمذي.\nوفي رواية أبي داود: مثلُها، إلا أنه أسقَط قوله: «جُزْءٌ من أربعين ⦗٥٢٣⦘ جزءًا من النبوة (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رجل طائر) كل حركة من كلمة أو شيء يجري لك. فهو طائر، يقال: اقتسموا دارًا، فطار سهم فلان في ناحيتها، أي: خرج وجرى، والمراد في الرؤيا: أنها على قدر جار، وقضاء ماض من خير أو شر، وهي لأول عابر يحسن عبارتها (٣) .\n_________\n(١) لأبي داود \" ولا تقصها إلا على واد أو ذي رأي \"، قال الطيبي: يشبه أن يراد به: أنه إذا أخبر بها من لا يحبه، ربما حمله البغض والحسد على تفسيرها بمكروه، فيقع على تلك الصفة، فإن الرؤيا على رجل طائر. ومعناه: أنها إذا كانت محتملة وجهين، ففسرت بأحدهما، وقعت على وفق تلك الصفة، وقد يكون ظاهر الرؤيا مكروهًا وتفسر بمحبوب وعكسه، وهذا أمر معروف لأهله.\nوقوله: \" أو ذي رأي \" قال الزجاج: معناه: ذو العلم بعبارة الرؤيا، فإنه يخبرك بحقيقة تفسيرها، أو بأقرب ما يعلم منه.\nقال التوربشتي: فإن قيل: كيف يتأتى له التخير فيمن يعبر على ما ورد به الحديث ولا يقصها إلا على واد أو ذي رأي، والأقضية لا ترد بالتوقي عن الأسباب، ولا تختلف أحكامها باختلاف الدواعي؟ قلنا: هو مثل السعادة والشقاء، والسلامة والآفة، المقضي بكل واحدة منها لصاحبها، ومع ذلك فقد أمر العبد بالتعرض للمحمود منها، والحذر عن المكروه منها.\n(٢) حديث حسن، وهو في الترمذي رقم (٢٢٧٩) و(٢٢٨٠) في الرؤيا، باب ما جاء إذا رأى في المنام ما يكره، وأبو داود رقم (٥٠٢٠) في الأدب، باب ما جاء في الرؤيا، وفي سنده وكيع بن عدس لم يوثقه غير ابن حبان وباقي رجاله ثقات. وقد حسنه الحافظ في \" الفتح \" ١ / ٣٧٧، وصححه الحاكم ٤ / ٣٩٠ ووافقه الذهبي. وفي الباب عن أنس عند الحاكم، وصححه ووافقه الذهبي ٤ / ٣٩١ بلفظ \" إن الرؤيا تقع على ما تعبر، ومثل ذلك مثل رجل رفع رجله فهو ينتظر متى يضعها، فإذا رأى أحدكم رؤيا، فلا يحدث بها إلا ناصحًا أو عالمًا \"، وأخرج الدارمي ٢ / ١٣٠، ١٣١ بسند حسنه الحافظ عن سليمان بن يسار عن عائشة قالت: كانت امرأة من أهل المدينة، لها زوج تاجر يختلف - يعني في التجارة - فأتت رسول الله ﷺ فقالت: إن زوجي غائب، وتركني حاملًا فرأيت في المنام أن سارية بيتي انكسرت وأني ولدت غلامًا أعور. فقال: خير، يرجع زوجك إن شاء الله صالحًا، وتلدين غلامًا برًا، فذكرت ذلك ثلاثًا، فجاءت ورسول الله ﷺ غائب، فسألتها فأخبرتني بالمنام، فقلت: لئن صدقت رؤياك ليموتن زوجك وتلدين غلامًا فاجرًا، فقعدت تبكي، فجاء رسول الله ﷺ فقال: مه يا عائشة إذا عبرتم للمسلم الرؤيا فاعبروها على خير، فإن الرؤيا تكون على ما يعبرها صاحبها.\n(٣) قال الطيبي: أقول: التركيب من باب التشبيه التمثيلي، شبه الرؤيا بالطائر السريع طيرانه، وقد علق على رجله شيء يسقط بأدنى حركة، فينبغي أن يتوهم للمشبه حالات متعددة مناسبة لهذه الحالات، وهي أن الرؤيا مستقرة على ما يسوقه التقدير إليه من التعبير، فإذا كانت في حكم الواقع قيض وألهم من يتكلم بتأويلها على ما قدر فيقع سريعًا، وإن لم يكن في حكمه، لم يقدر لها من يعبرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٠) قال: حدثنا هشيم. (ح) وحدثنا بهز، قال: حدثنا حماد بن سلمة. وفي (٤/١٢) قال: حدثنا بهز، قال: حدثنا شعبة (ح) وحدثنا عبد الرحمن بن مهدي، وبهز. قالا: حدثنا شعبة. وفي (٤/١٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. و«الدارمي» (٢١٥٤) قال: أخبرنا هاشم بن القاسم. قال: حدثنا شعبة. و«أبو داود» (٥٠٢٠) قال: حدثنا أحمد ابن حنبل، قال: حدثنا هشيم. و«ابن ماجة» (٣٩١٤) قال: حدثنا أبو بكر، قال: حدثنا هشيم. و«الترمذي» (٢٢٧٨) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. وفي (٢٢٧٩) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة.\nثلاثتهم - هشيم، وحماد، وشعبة - عن يعلى بن عطاء، قال: سمعت وكيع بن عدس، فذكره.\n* أخرجه أحمد (٤/١١) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن يعلى بن عطاء، عن أبي رزين بن لقيط، عن عمه رفعه قال: قال رسول الله ﷺ ... الحديث.\n* وقال الترمذي: هذا حديث حسن صحيح.","vol":"2","page":522},{"text":"٩٩٤ - (خ م ط) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «الرؤيا الحسنة من الرجلِ الصالح، جزءٌ من ستة وأربعين جزءًا من النبوة (١)» . أخرجه البخاري، ومسلم، والموطأ.\nوللبخاري أيْضًا: زيادةٌ في روايةٍ قال: إنَّ النبيَّ ﷺ قال: «مَنْ رَآني في المنام فقد رآني، فإنَّ الشَّيْطانَ لا يَتَمَثَّلُ بِي (٢)، ورُؤيَا الْمُؤمنِ جُزْءٌ من سِتَّةٍ وأَرْبَعِينَ جزءًا من النُّبُوَّةِ» (٣) .\n_________\n(١) قال الحافظ في \" الفتح \": وقد استشكل كون الرؤيا جزءًا من النبوة، مع أن النبوة انقطعت بموت النبي ﷺ، فقيل في الجواب: إن وقعت الرؤيا من النبي ﷺ، فهي جزء من أجزاء النبوة حقيقة، وإن وقعت من غير النبي، فهي جزء من أجزاء النبوة على سبيل المجاز، وقال الخطابي: قيل: معناه: أن الرؤيا تجيء على موافقة النبوة، لا أنها جزء من النبوة، وقال المازري: يحتمل أن يراد بالنبوة في هذا الحديث الخبر بالغيب لا غير، وإن كان يتبع ذاك إنذار أو تبشير، فالخبر بالغيب أحد ثمرات النبوة، وهو غير مقصود لذاته، لأنه يصح أن يبعث نبي يقرر الشرع ويبين الأحكام، وإن لم يخبر في طول عمره بغيب، ولا يكون ذلك قادحًا في نبوته ولا مبطلًا للمقصود منها، والخبر بالغيب من النبي لا يكون إلا صدقًا، ولا يقع إلا حقًا، وأما خصوص العدد فهو مما أطلع الله عليه نبيه، لأنه يعلم من حقائق النبوة ما لا يعلمه غيره.\n(٢) في الأصل والمطبوع: لا يتخيل بي، وهو خطأ، والتصحيح من \" الصحيحين \" وفي مسند أحمد ١ / ٢٧٩، ٤٥٠ و٢ / ٢٣٢ لا يتخيل بي.\n(٣) البخاري ١٢ / ٣١٨ في التعبير، باب رؤيا الصالحين، وباب من رأى النبي ﷺ في المنام، ومسلم رقم (٢٢٦٤) في الرؤيا، والموطأ ٢ / ٩٥٦ في الرؤيا، باب ما جاء في الرؤيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ /٥٩٣) وأخرجه أحمد (٣/١٢٦) قال حدثنا روح وفي (٣/١٤٩) قال حدثنا إسحاق بن عيسى و«البخاري» (٩/٣٨) قال: حدثنا عبد الله بن مسلمة و«ابن ماجة» (٣/٣٨٩) قال حدثنا هشام بن عمار. و«النسائي» في الكبرى «تحفة الأشراف -٢٠٦» عن قتيبة وعن الحارث ابن مسكين عن ابن القاسم.\nخمستهم -روح، وإسحاق، وابن مسلمة، وهشام، وابن القاسم - عن مالك عن إسحاق بن عبد الله فذكره. ورواه عن أنس أيضا حميد: أخرجه أحمد (٣/١٠٦) قال: حدثنا بن أبي عدي عن حميد فذكره.\n* ورواه ثابت عن أنس أخرجه أحمد (٣/١٨٥، ٥/٣١٩) قال حدثنا عبد الرحمن بن مهدي و«مسلم» (٧/٥٣) قال حدثنا عبيد الله بن معاذ قال حدثني أبي.\nكلاهما (عبد الرحمن، ومعاذ) قالا حدثنا شعبة عن ثابت فذكره.","vol":"2","page":524},{"text":"٩٩٥ - (خ م ت د) عبادة بن الصامت - ﵁ - قال: قال رسول الله ﷺ: «رؤيا المؤمن جزءٌ من سِتَّةٍ وأربعين جزءًا من النبوة» . أخرجه البخاري، ومسلم، والترمذي، وأبو داود (١) .\n_________\n(١) البخاري ١٢ / ٣٣٠ في التعبير، باب الرؤيا الصالحة جزء من ستة وأربعين جزءًا من النبوة، ومسلم رقم (٢٢٦٤) في الرؤيا، في فاتحته، والترمذي رقم (٢٢٧٢) في الرؤيا، باب أن رؤيا ⦗٥٢٥⦘ المؤمن جزء من ستة وأربعين جزءًا من النبوة، وأبو داود رقم (٥٠٦٨) في الأدب، باب ما جاء في الرؤيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٨٥) قال: حدثنا عبد الرحمن. وفي (٥/٣١٦) قال: حدثنا محمد ابن جعفر. وفي (٥/٣١٩) قال: حدثنا عبد الرحمن بن مهدي (ح) وحجاج. و«الدارمي» (٢١٤٣) قال: أخبرنا الأسود بن عامر. و«البخاري» (٩/٣٩) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. و«مسلم» (٧/٥٢، ٥٣) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، وأبو داود. (ح) قال: حدثني زهير بن حرب، قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. و«أبو داود» (٥٠١٨) قال: حدثنا محمد بن كثير. و«الترمذي» (٢٢٧١) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود. و«النسائي» في الكبرى «تحفة الأشراف» (٥٠٦٩) عن إسماعيل بن مسعود، عن بشر بن المفضل، ثمانيتهم (عبد الرحمن بن مهدي، ومحمد بن جعفر غندر)، وحجاج، والأسود، وأبو داود، ومعاذ، ومحمد بن كثير، وبشر بن المفضل) عن شعبة.\n* وأخرجه أحمد (٥/٣١٦) قال: حدثنا روح، قال: حدثنا سعيد. كلاهما (شعبة، وسعيد) عن قتادة، قال: سمعت أنس بن مالك، فذكره.","vol":"2","page":524},{"text":"٩٩٦ - (خ ط) أبو سعيد الخدري - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «رؤيا المؤمن جزءٌ من سِتَّةٍ وأربعين جزءًا من النبوة» .أخرجه البخاري، والموطأ (١) .\n_________\n(١) البخاري ١٢ / ٣٣١ في التعبير، باب الرؤيا الصالحة جزء من ستة وأربعين جزءًا من النبوة، بلفظ \" الرؤيا الصالحة جزء من ستة وأربعين جزءًا من النبوة \"، واللفظ الذي ساقه المصنف أخرجه البخاري ١ / ٣٣١ من حديث أبي هريرة وعبادة بن الصامت، ثم إن الحديث لم نقف عليه في الموطأ برواية يحيى الليثي، من حديث أبي سعيد كما ذكر المصنف، وإنما هو عنده ٢ / ٩٥٦ من حديث أنس وأبي هريرة بلفظ \" الرؤيا الحسنة من الرجل الصالح جزء من ستة وأربعين جزءًا من النبوة \"، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٣٨٩٥) قال حدثنا أبو بكر بن أبي شيبة وأبو كريب، قالا:حدثنا عبيد الله بن موسى قال أنبأنا شيبان عن ضراس عن عطية،فذكره.\n* ورواه عبد الله بن خباب عن أبي سعيد الخدري: أخرجه البخاري (٩/٣٩) قال حدثني إبراهيم بن حمزة قال حدثني ابن أبي حازم. والدراوردي عن يزيد عن عبد الله بن خباب، فذكره.","vol":"2","page":525},{"text":"٩٩٧ - (م) عبد الله بن عمر بن الخطاب - ﵄ -: قال: إنَّ رسولَ الله ﷺ قال: «الرؤيا الصالحةُ جزءٌ من سبعين جزءًا من النبوة» . أخرجه مسلم (١) .\n_________\n(١) مسلم رقم (٢٢٦٥) في الرؤيا في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح * زاد في رواية سعيد بن عبد الرحمن، عن عبيد الله: «فمن رأى خيرا فليحمد الله عليه وليذكره، ومن رأى غير ذلك فليستعذ بالله من شر رؤياه، ولا يذكرها فإنها لا تضره» .\n* أخرجه أحمد (٢/١٨) (٤٦٧٨) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٤٩) (٥١٠٤) قال: حدثنا محمد بن عبد الله، قال: حدثنا عبد العزيز. وفي (٢/١١٩) (٦٠٠٩) قال: حدثنا هاشم، قال: حدثنا الليث. وفي (٢/١٢٢) (٦٠٣٥) قال: حدثنا أبو اليمان، قال: أخبرني شعيب. وفي (٢/١٣٧) (٦٢١٥) قال: حدثنا سليمان بن داود الهاشمي، قال: أخبرنا سعيد بن عبد الرحمن، عن عبيد الله. و«مسلم» (٧/٥٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة (ح) وحدثنا ابن نمير، قال: حدثنا أبي. قالا جميعا: حدثنا عبيد الله. وفي (٧/٥٤) قال: حدثناه ابن المثنى، وعبيد الله بن سعيد، قالا: حدثنا يحيى، عن عبيد الله (ح) وحدثناه قتيبة، وابن رمح، عن الليث بن سعد (ح) وحدثنا ابن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك، يعني ابن عثمان. و«ابن ماجة» (٣٨٩٧) قال: حدثنا علي بن محمد، قال: حدثنا أبو أسامة، وعبد الله بن نمير، عن عبيد الله بن عمر. و«النسائي» في الكبرى (الورقة ١٠٠-أ) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا محمد بن بشر، قال: حدثنا عبيد الله.\nخمستهم -عبيد الله بن عمر، وعبد العزيز بن أبي رواد، وليث بن سعد، وشعيب بن أبي حمزة، والضحاك بن عثمان- عن نافع، فذكره.","vol":"2","page":525},{"text":"٩٩٨ - (ط) عطاء بن يسار - ﵀ -: أَنَّ رسولَ اللهِ ﷺ قال: «لم يَبْقَ بعدي من النبوة إلا الْمُبَشِّرَاتُ، قالوا: وما الْمُبَشِّرَاتُ؟ قال: الرؤيا الصالحة، يراها الرجل المسلم، أو تُرى له: جزءٌ من سِتَّةٍ وأربعين جزءًا من النبوة» .أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٥٧ في الرؤيا، باب ما جاء في الرؤيا، وهو مرسل، وقد وصله البخاري من طريق الزهري عن سعيد بن المسيب عن أبي هريرة وهو الحديث الآتي بعد هذا، وقد أخرج مسلم في صحيحه رقم (٤٧٩) في الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود من طريق إبراهيم بن عبد الله بن معبد عن أبيه عن ابن عباس أن النبي ﷺ كشف الستارة ورأسه معصوب في مرضه الذي مات فيه والناس صفوف خلف أبي بكر فقال: \" يا أيها الناس إنه لم يبق من مبشرات النبوة إلا الرؤيا الصالحة يراها المسلم أو ترى له ... \" الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٤/٤٥١) عن زيد بن أسلم عن عطاء بن يسار. فذكره،قال الزرقاني مرسل وصله البخاري من طريق الزهري عن سعيد بن المسيب عن أبي هريرة.","vol":"2","page":525},{"text":"٩٩٩ - (خ ط د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «لم يَبْق بعدي إلا المبشِّراتُ، قالوا: وما المبشِّراتُ؟ قَالَ: الرَّؤْيَا الصالحة» .هذه رواية البخاري.\nوفي رواية الموطأ، وأبي داود قال: كان النَّبي ﷺ إذا انصرف من صلاةِ الغداة يقول: «هلْ رأَى أحدٌ منكم الليلة رُؤْيَا؟» ويقول: «ليس يَبْقى بَعْدِي من النبُوَّةِ إلا الرؤيا الصالحة (١)» .\n_________\n(١) البخاري ١٢ / ٣٣١ في التعبير، باب المبشرات، والموطأ ٢ / ٩٥٧ في الرؤيا، باب ما جاء في الرؤيا، وأبو داود رقم (٥٠١٧) في الأدب، ما جاء في الرؤيا، وإسناد الموطأ وأبي داود صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٤٠) قال: ثنا أبو اليمان. قال: نا شعيب، عن الزهري. قال ثنى سعيد بن المسيب، فذكره. والرواية الثانية أخرجها مالك (الموطأ) (٥٩٣) وأحمد (٢/٣٢٥) قال: حدثنا روح وأبو المنذر. و«أبو داود» (٥٠١٧) قال: حدثنا عبد الله بن مسلمة.\nأربعتهم - مالك، وروح بن عبادة، وأبو المنذر إسماعيل بن عمر، وعبد الله بن مسلمة - عن مالك، عن إسحاق بن عبد الله بن أبي طلحة، عن زفر بن صعصعة بن مالك، عن أبيه، فذكره.\n* أخرجه النسائي في (الكبرى / الورقة ١٠٠-أ) قال: أخبرنا علي بن شعيب. قال: حدثنا معن. قال: حدثنا مالك. (ح) والحارث بن مسكين - قراءة عليه - عن ابن القاسم. قال: أخبرنا مالك، عن إسحاق ابن عبد الله بن أبي طلحة، عن زفر بن صعصعة بن مالك، عن أبي هريرة، فذكره، ليس فيه (عن أبيه) .","vol":"2","page":526},{"text":"١٠٠٠ - (ت) أنس بن مالك - ﵁ -: قال: قال رسول الله ﷺ: «الرسالة والنبوةُ قد انقطعت، فلا رسولَ بعدي ولا نبيَّ»، قال: فَشَقَّ ذلك على الناسِ، فقال: «لكن المبشِّرات»، فقالوا: يا رسولَ الله، وما المبشِّراتُ؟ قَالَ: «رؤيا المسلم، وهي جزءٌ من أجزاء النبوة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٧٣) في الرؤيا، باب ذهبت النبوة وبقيت المبشرات، وإسناده حسن، وقال الترمذي: هذا حديث صحيح غريب من هذا الوجه من حديث المختار بن فلفل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٢٧٢) حدثنا الحسن بن محمد الزعفراني حدثنا عفان بن مسلم حدثنا عبد الواحد يعني ابن زياد حدثنا المختار بن فلفل حدثنا أنس بن مالك قال: قال رسول الله ﷺ، فذكره.\n* قال: هذا حديث حسن صحيح غريب من هذا الوجه من حديث المختار بن فلفل.","vol":"2","page":526},{"text":"١٠٠١ - (ط) عروة بن الزبير بن العوام - ﵁ -: في قوله تعالى: ﴿لهُمُ البُشْرى في الحَيَاةِ الدنيا﴾ [يونس: ٦٤] قال: هي الرؤيا الصالحة يراها الرجل المسلم أو تُرَى له. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٥٨ في الرؤيا، باب ما جاء في الرؤيا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (١٨٥٠) قال: عن هشام بن عروة، فذكره.\n* وقال الزرقاني في «شرح الموطأ» وهذا قد جاء مرفوعا عند أحمد عن أبي الدرداء، فذكره، وعنده أيضا عن عبادة بن الصامت.","vol":"2","page":526},{"text":"١٠٠٢ - (ت) أبو سعيد الخدري - ﵁ -: أنَّ النَّبِي ﷺ قال: «أصدقُ الرؤيا بالأسحارِ»،أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٧٥) في الرؤيا، باب قوله: ﴿لهم البشرى في الحياة الدنيا﴾، وأحمد في \" المسند \" ٣ / ٦٨، والدارمي ٢ / ١٢٥، وابن حبان رقم (١٧٩٩) كلهم من حديث دراج عن أبي الهيثم، وهذا إسناد ضعيف، فقد قال الآجري عن أبي داود: أحاديث دراج أبي السمح مستقيمة إلا ما كان عن أبي الهيثم عن أبي سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٩) قال: حدثنا حسن. و«عبد بن حميد» (٩٢٧) قال: حدثني الحسن ابن موسى. و«الترمذي» (٢٢٧٤) قال: حدثنا قتيبة. كلاهما (حسن وقتيبة) قالا: حدثنا ابن لهيعة.\n* وأخرجه أحمد (٣./٦٨) قال: حدثنا سريج. و«الدارمي» (٢١٥٢) قال أخبرنا مروان بن محمد كلاهما (سريج، ومروان) قالا: حدثنا ابن وهب، عن عمرو بن الحارث.\nكلاهما (ابن لهيعة، وعمرو) عن دراج أبي السمح، عن أبي الهيثم، فذكره.","vol":"2","page":527},{"text":"١٠٠٣ - (خ ت د) ابن عباس وأبو هريرة - ﵄ -: أَنَّ رسولَ الله ﷺ قال: «مَنْ تَحَلَّمَ بحُلْم لم يره، كُلِّفَ أنْ يعقد بين شعيرتين، ولَنْ يَفْعَل ...» الحديث.\nويأتي ذِكرُه في لواحِقِ آفاتِ النفس في آخر الكتاب، إن شاء الله.\nأخرجه البخاري، والترمذي، وأبو داود، عن ابن عباس، والبخاري وحده، عن أبي هريرة (١) .\n_________\n(١) البخاري ١٢ / ٣٧٤ و٣٧٥ في التعبير، باب من كذب في حلمه، والترمذي رقم (٢٢٨٤) في الرؤيا، باب في الذي يكذب في حلمه، وأبو داود رقم (٥٠٢٤) في الأدب، باب ما جاء في الرؤيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٣١) قال: حدثنا سفيان. و«أحمد» (١/٢١٦) (١٨٦٦) قال: حدثنا عباد بن عباد. وفي (١/٣٥٩) (٣٣٨٣) قال: حدثنا إسماعيل. و«عبد بن حميد» (٦٠١) قال: حدثنا محمد بن الفضل، قال: حدثنا حماد ابن زيد. و«البخاري» (٩/٥٤) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان وفي الأدب المفرد (١١٥٩) قال: حدثنا مسدد، قال: حدثنا إسماعيل، و«أبو داود» (٥٠٢٤) قال: حدثنا مسدد، وسليمان بن داود، قالا: حدثنا حماد و«ابن ماجه» (٣٩١٦) قال: حدثنا بشر بن هلال الصواف، قال: حدثنا عبد الوارث بن سعيد. و«الترمذي» (١٧٥١)، قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد. وفي (٢٢٨٣) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب. و«النسائي» (٨/٢١٥) قال: أخبرنا قتيبة، قال: حدثنا حماد ستتهم (سفيان، وعباد، وإسماعيل، وحماد بن زيد، وعبد الوارث، وعبد الوهاب) عن أيوب.\n* وأخرجه أحمد (١/٢٤٦) (٢٢١٣) قال: حدثنا علي بن عاصم. و«الدارمي» (٢٧١١) قال: أخبرنا عمرو بن عون، قال: أخبرنا خالد يعني ابن عبد الله. و«البخاري» (٩/٥٤)، قال: حدثنا إسحاق، قال: حدثنا خالد. كلاهما (علي بن عاصم، وخالد بن عبد الله) عن خالد الحذاء.\nكلاها -أيوب، وخالد- عن عكرمة، فذكره\n* الروايات مطولة ومختصرة.","vol":"2","page":527},{"text":"١٠٠٤ - (ت) علي بن أبي طالب - ﵁ -: أنَّ النبيَّ ﷺ قال: «مَنْ كَذَبَ في حُلمه، كُلِّفَ يومَ القيامَةِ عقدَ شعيرةٍ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٨٢) في الرؤيا، باب في الذي يكذب في حلمه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٧٦) (٥٦٨) قال: حدثنا أبو سعيد، قال: حدثنا إسرائيل. وفي (١/٩٠) (٦٩٤) قال: حدثنا حجين، قال: حدثنا إسرئيل، وفي (١/٩١) (٦٩٩) قال: حدثنا عبد الله بن الوليد وأبو أحمد الزبيري، قالا: حدثنا سفيان. وفي (١/١٠١) (٧٨٩) قال: حدثنا عفان، قال: حدثنا أبو عوانة. و«عبد ابن حميد» (٨٦) قال: حدثنا أبو نعيم، قال: حدثنا إسرائيل. و«الترمذي» (٢٢٨١) قال: حدثنا محمود بن غيلان، قال:حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان. وفي (٢٢٨٢) قال: حدثنا قتية، قال:حدثنا أبو عوانة. و«عبد الله بن أحمد» (١/١٢٩) (١٠٧٠) قال: حدثنا خلف بن هشام البزار، قال: حدثنا أبو عوانة. وفي (١/١٣١) (١٠٨٨) قال: حدثني إسحاق بن إسماعيل، قال: حدثنا قبيصة، قال: حدثنا سفيان، وفي (١٠٨٩) قال: حدثني إبراهيم بن الحسن المقري الباهلي، قال: حدثنا أبو عوانة.\nثالثتهم -إسرائيل، وسفيان، وأبو عوانة -عن عبد الأعلى بن عامر الثعلبي، عن أبي عبد الرحمن السلمي، فذكره.\n* في رواية سفيان. قال: لا أعلمه إلا قد رفعه.","vol":"2","page":527},{"text":"١٠٠٥ - (خ) عبد الله بن عمر بن الخطاب - ﵄ -: أَنَّ رسولَ ⦗٥٢٨⦘ اللهِ ﷺ قال: «مِنْ أفْرَى الْفِرَى: أنْ يُرِيَ الرَّجُلُ عَيْنَيْهِ ما لم تَرَيَا» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفرى الفرى) أكذب الكذبات، والفرية: الكذب، والجمع: الفرى.\n_________\n(١) ١٢ / ٣٧٦ و٣٧٧ في التعبير، باب من كذب في حلمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٩٦) (٥٧١١) قال: ثنا عبد الصمد، قال: ثنا عبد الرحمن بن عبد الله بن دينار مولى ابن عمر. وفي (٢/١١٨) (٥٩٩٨) قال: ثنا هارون بن معروف، قال: ثنا عبد الله بن وهب، قال: قال حيوة: أخبرني أبو عثمان.\nو«البخاري» (٩/٥٥) قال: ثنا علي بن مسلم، قال: ثنا عبد الصمد، قال: ثنا عبد الرحمن بن عبد الله بن دينار مولى ابن عمر كلاهما (عبد الرحمن، وأبو عثمان) عن عبد الله بن دينار. فذكره.\n* رواية عبد الرحمن مختصرة على: «إن من أفرى الفرى أن يرى عينيه في المنام ما لم ترى» .","vol":"2","page":527},{"text":"١٠٠٦ - (خ م ت د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَن رَآني في المنام فَسَيرَانِي في الَيقَظَة (١)، أوْ لَكأَنَّما رآني في اليقظة، ولا يتمثل الشيطان بي (٢)» . ⦗٥٢٩⦘\nزاد في رواية قال: وقال أبو سلمةَ: قال أبو قتادة: قال رسول الله ﷺ: «مَنْ رآني، فقد رأى الحقَّ» .\nهذه رواية البخاري، وأبي داود، ومسلم.\nولمسلم أيضًا: «من رآني في المنام فقد رآني، فإنَّ الشيطان لا يتمثَّل بي» .\nوأخرج الترمذي هذا المعنى في جملة حديث طويل، قد ذُكِر في أَول هذا الفصل (٣) .\n_________\n(١) قال النووي: فيه أقوال: أحدها: أن يراد به أهل عصره، ومعناه: أن من رآه في النوم، ولم يكن هاجر، يوفقه الله تعالى للهجرة ورؤيته ﷺ في اليقظة عيانًا، وثانيها: أنه يرى تصديق تلك الرؤيا في اليقظة في الدار الآخرة، لأنه يراه في الآخرة جميع أمته، وثالثها: أنه يراه في الآخرة رؤية خاصة في القرب منه وحصول شفاعته ونحو ذلك.\n(٢) جاء في هامش \" مختصر المنذري \" ٦ / ٣٠١ تعليقًا على قوله: \" فسيراني في اليقظة \" يحتمل أهل عصره ممن لم يهاجر إليه ﷺ، أو يراه في الآخرة، إذ يراه في الآخرة جميع المهتدين بهدي سنته من أمته، من رآه ومن لم يره.\nوقد روى البخاري بعد رواية حديث أبي هريرة: قال ابن سيرين \" إذا رآه في صورته \"، وقال الحافظ في \" الفتح \" ١٢ / ٣١٠: رويناه موصولًا من طريق إسماعيل بن إسحاق القاضي عن سليمان بن حرب - وهو من شيوخ البخاري - عن حماد بن زيد عن أيوب قال: \" كان محمد بن سيرين إذا قص عليه رجل أنه رأى النبي ﷺ قال له: صف لي الذي رأيته، فإن وصفه له صفة لا يعرفها، قال: لم تره \"، وسنده صحيح، ووجدت له ما يؤيده: فأخرج الحاكم من طريق عاصم بن كليب: حدثني أبي قال: قلت لابن عباس \" رأيت النبي ﷺ في المنام قال: صفه لي، قال: ذكرت الحسن بن علي، فشبهته به، قال: قد رأيته \"، وسنده جيد.\n(٣) مسلم رقم (٢٢٦٦) في الرؤيا، باب قول النبي ﷺ: \" من رأني في المنام فقد رآني \"، والترمذي رقم (٢٢٨١) في الرؤيا، باب في تأويل الرؤيا ما يستحب منها وما يكره، وأبو داود رقم (٥٠٢٣) في الأدب، باب ما جاء في الرؤيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦١) قال: حدثنا يعلى ويزيد. قالا: أخبرنا محمد بن عمرو. وفي (٢/٤٢٥) قال: حدثنا أبو معاوية قال: حدثنا محمد بن عمرو. وفي (٥/٣٠٦) قال: حدثنا يعقوب. قال: حدثني ابن أخي ابن شهاب، عن محمد بن شهاب. و«البخاري» (٩/٤٢) قال: حدثنا عبدان، قال: أخبرنا عبد الله، عن يونس، عن الزهري. و«مسلم» (٧/٥٤) قال: حدثني أبو الطاهر وحرملة. قالا: أخبرنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب. (ح) وحدثنيه زهير بن حرب. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا ابن أخي الزهري. قال: عبد الله بن وهب قال: أخبرني يونس، عن ابن شهاب.\nكلاهما - محمد بن عمرو، ومحمد بن شهاب الزهري - عن أبي سلمة بن عبد الرحمن، فذكره.\n* رواية محمد بن عمرو: «من رآني في المنام فقد رأى الحق، إن الشيطان لا يتشبه بي» .\nورواه عن أبي هريرة أيضا محمد بن سيرين:\nأخرجه أحمد (٢/٤١١) قال: حدثنا محمد بن جعفر، قال: حدثنا هشام وفي (٢/٤٧٢) قال: حدثنا يحيى وابن جعفر. قالا: حدثنا هشام. و«مسلم» (٧/٥٤) قال: حدثنا أبو الربيع سليمان بن داود العتكي. قال: حدثنا حماد، يعني ابن زيد. قال: حدثنا أيوب وهشام.\nكلاهما (هشام، وأيوب) عن محمد بن سيرين. فذكره.\n-ورواه عن أبي هريرة أيضا عبد الرحمن بن يعقوب: أخرجه ابن ماجة (٣٩٠١) قال حدثنا أبو مروان العثماني قال حدثنا عبد العزيز بن أبي حازم عن العلاء بن عبد العزيز بن أبي حازم عن العلاء بن عبد الرحمن عن أبيه فذكره.\n-ورواه عن أبي هريرة أيضا كليب:\nأخرجه أحمد (٢/٢٣٢) قال: حدثنا محمد بن فضيل. وفي (٢/٣٤٢) قال: حدثنا عفان قال: حدثنا عبد الواحد، يعني ابن زياد. و«الترمذي» في الشمائل (٤٠٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد الواحد بن زياد.\nكلاهما (ابن فضيل، وعبد الواحد) قالا: حدثنا عاصم بن كليب، عن أبيه، فذكره.\n* رواية عبد الواحد بن زياد زاد في آخره: قال عاصم: قال أبي: فحدثنيه ابن عباس. فأخبرته أني قد رأيته. قال: رأيته؟ قلت: إي والله، لقد رأيته. قال: فذكرت الحسن بن علي. قال: إني والله قد ذكرته ونعته في مشيته. قال: فقال ابن عباس: إنه كان يشبهه.","vol":"2","page":528},{"text":"١٠٠٧ - (ت) ابن مسعود - ﵁ -: أنَّ النبيَّ ﷺ قال: «من رآني في المنام فقد رآني، فإنَّ الشيطان لا يتمثَّل بي» .أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٧٧) في الرؤيا، باب ما جاء في قول النبي ﷺ: \" من رأني في المنام فقد رآني \"، وإسناده قوي، وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٧٥) (٣٥٥٩) قال: ثنا إسحاق، هو الأزرق، قال: ثنا سفيان. وفي (٤٠٠١١) (٣٧٩٩) قال: ثنا وكيع، عن سفيان وفي (١/٤٤٠) (٤١٩٣) قال: ثنا عبد الرحمن، قال: ثنا سفيان. وفي (١/٤٥٠) (٤٣٠٤) قال: ثنا يحيى بن زكريا، عن أبيه، و«الدارمي» (٢١٤٥) قال: نا أبو نعيم، قال: ثنا سفيان. و«ابن ماجة» (٣٩٠٠) قال: ثنا علي بن محمد، قال: ثنا وكيع، عن سفيان. و«الترمذي» (٢٢٧٦) وفي الشمائل (٤٠٦) قال: ثنا محمد بن بشار، قال: ثنا عبد الرحمن بن مهدي، قال: ثنا سفيان.\nكلاهما-سفيان، وزكريا بن أبي زائدة - عن أبي إسحاق، عن أبي الأحوص، فذكره.\n* وقال الترمذي: هذا حديث حسن صحيح.","vol":"2","page":529},{"text":"١٠٠٨ - (م) جابر بن عبد الله - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ رآني في النوم فقد رآني، فإنَّهُ لا ينبغي للشيطان أن يتمثَّل في صُورتي»، وقال: «إذا حَلَمَ أحدُكم فلا يُخْبِرْ أحدًا بِتَلعُّبِ الشيطان به في المنام» .\nوفي رواية: «أنْ يَتَشَبَّهَ بي» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٢٦٨) في الرؤيا، باب قول النبي ﷺ: \" من رأني في المنام فقد رآني \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٥٠) قال: حدثنا حجين، ويونس. و«عبد بن حميد» (١٠٤٦) قال:حدثني أحمد بن يونس. و«مسلم» (٧/٥٤) قال: حدثنا قتيبة بن سعيد (ح) وحدثنا بن رمح و«ابن ماجه» (٣٩٠٢) قال حدثنا محمد بن رمح و«النسائي» في الكبرى «تحفة الأشراف» (٢٩١٤) عن قتيبة خمستهم -حجين، ويونس، وأحمد بن يونس، وقتيبة، وابن رمح) -عن الليث بن سعد.\n* وأخرجه مسلم (٧/٥٤) قال حدثنا محمد بن حاتم قال حدثنا روح قال حدثنا زكريا بن إسحاق.\nكلاهما (الليث، وزكريا) عن أبي الزبير فذكره.","vol":"2","page":529},{"text":"١٠٠٩ - (خ) أبو سعيد الخدري - ﵁ - سَمِعَ رسولَ الله ⦗٥٣٠⦘ ﷺ يقول: «مَنْ رآني، فقد رأى الحقَّ، فإنَّ الشَّيْطانَ لا يَتَكَوَّنُني» . أخرجه البخاري (١) .\n_________\n(١) ١٢ / ٣٤٤ في التعبير، باب من رأى النبي ﷺ في المنام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٥٥) قال: ثنا هارون بن معروف، قال: ثنا ابن وهب، قال: قال حيوة. و«البخاري» (٩/٤٢) قال: ثنا عبد الله بن يوسف، قال: ثنا الليث كلاهما (حيوة، والليث) عن ابن العماد، عن عبد الله بن خباب، فذكره.","vol":"2","page":529},{"text":"١٠١٠ - (خ م) أبو قتادة - ﵁ - قال: قال رسول الله ﷺ: «مَنْ رآني، فقد رأى الحقَّ» .\nوفي رواية: «فإنَّ الشيطانَ لا يَتَرَاءى بي» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) البخاري ١٢ / ٣٤٤ في التعبير، باب من رأى النبي ﷺ في المنام، وباب الرؤيا من الله، وباب الرؤيا الصالحة جزء من ستة وأربعين جزءًا من النبوة، وباب الحلم من الشيطان وإذا حلم فليبصق عن يساره وليستعذ بالله، وباب إذا رأى ما يكره فلا يخبر بها ولا يذكرها، وفي بدء الخلق، باب صفة إبليس وجنوده، وفي الطب، باب النفث والرقية، ومسلم رقم (٢٢٦٧) في الرؤيا، باب قول النبي ﷺ: \" من رأني في المنام فقد رآني \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٠٦) قال: حدثنا يعقوب. قال: حدثني ابن أخي ابن شهاب. و«الدارمي» (٢١٤٦) قال: أخبرنا محمد بن المصفى قال: حدثنا محمد بن حرب، عن الزبيدي. و«مسلم» (٧/٥٤) قال: حدثني أبو الطاهر وحرملة. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنيه زهير بن حرب. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا ابن أخي بن شهاب. و«الترمذي» في الشمائل (٤١٢) قال: حدثنا عبد الله ابن أبي زياد. قال: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا ابن أخي ابن شهاب.\nثلاثتهم - ابن أخي ابن شهاب، والزبيدي، ويونس - عن محمد بن شهاب الزهري. قال: قال أبوسلمة، فذكره.","vol":"2","page":530},{"text":"<span data-type=\"title\" id=toc-273>الفصل الثاني: فيما جاء من الرؤيا المفسرة عن النبي ﷺ وأصحابه ﵃</span>\n١٠١١ - (خ م ت) سمرة بن جندب - ﵁ -: قال: كان رسولُ الله ﷺ مِمَّا يُكْثِرُ أنْ يَقُولَ لأصحابه: هل رأَى أحدٌ منكم من رؤيا؟ فَيَقُصُّ عليه ما شاء الله أن يقصَّ، وإنه قال لنا ذَاتَ غَدَاةٍ: إنه أتاني اللَّيْلَةَ آتيان، وإنَّهُما ابْتَعَثَانِي، وإنَّهُمَا قالا لي: انطَلِقْ، وإنَّي انطلقتُ ⦗٥٣١⦘ معهما، وإنَّا أتَيْنا على رَجُلٍ مُضْطَّجِعٍ، وإذا آخرُ قائمٌ عليه بصَخْرةٍ، وإذا هو يَهْوِي بالصخرةِ لرأْسِهِ، فَيَثْلَغُ رَأْسَهُ فَيَتَدَهْدَهُ الحَجرُ ها هنا، فَيَتْبَعُ الحجرَ فيأخُذُهُ، فلا يرجِعُ إليه حتَّى يصِحَّ رأْسُهُ كما كان، ثم يعود عليه، فيفعلُ به مثلَ ما فعلَ المرةَ الأولى، قال: قلتُ لهما: سبحانَ الله! ما هذا؟ قال: قالا لي: انْطَلِقْ، انْطَلِقْ، فأتينا على رَجُلٍ مُسْتَلْقٍ لقفاهُ، وإذا آخرُ قائمٌ عليه بِكَلُّوبٍ من حديد، وإذا هو يأتي أَحَدَ شِقَّيْ وَجْهِهِ، فَيُشَرْشِرُ شِدْقَهُ إلى قَفاهُ، ومِنْخَرَهُ إلى قفاهُ، وَعَينَهُ إلى قفاهُ - قال: ورُبَّما قال أبُو رجاءٍ: فَيَشُقُّ - قال: ثم يتحَوَّلُ إلى الجانب الآخر، فَيَفْعَلُ به مثل ما فَعَل بالجانب الأول، قال: فما يفْرَغُ من ذلك الجانب حتى يصِحَّ ذلك الجانبُ كما كان، ثم يعود عليه، فيفعَلُ مثلَ ما فَعَلَ المرّةَ الأولى، «قال: قلتُ: سبحان الله!! ما هذا؟» قال: قالا لي: انْطَلِقْ، انْطَلِقْ، فانطَلَقنا، فَأَتيْنا على مثل التَّنُّورِ، قال: فَأحْسِبُ أنه كان يقول: فإذا فيه لَغَطٌ وأصواتٌ، قال: فاطَّلَعْنا فيه، فإذا فيه رجالٌ ونساءٌ عُراةٌ، وإذا هُمْ يأتيهم لَهبٌ من أسفلَ منهم، فإذا أَتاهم ذلك اللَّهبُ ضَوْضَوْا، قال: قلتُ [لهما]: ما هؤلاء؟ قال: قالا لي انْطَلِقْ، انْطَلِقْ، قال: فانطَلَقنا، فَأتينَا على نَهْرٍ حَسِبْتُ أنَّهُ كان يقول: أحْمَرَ مِثْل الدَّم وإذَا في النَّهْرِ رجُلٌ سابِحٌ يسْبَحُ، وإذا على شط النهر رَجُلٌ قَدْ جَمَعَ عنْدهُ حِجَارَة كَثيرة، وإذا ذلك السابح يسْبَحُ ما سَبَحَ، ثم يأتي ذلك الذي قَد جَمَعَ عنْده الحجارة، فَيَفْغَرُ فَاهُ، فَيُلْقِمُهُ حَجَرًا، فيَنْطَلِقُ فيَسْبَحُ، ثم يرجعُ إليه، كُلَّما رَجع إليه فَغَر فَاهُ، فأَلْقَمَهُ ⦗٥٣٢⦘ حجرًا، قال: قلتُ لهما: ما هذان؟ قال: قالا لي: انْطَلِقْ، انْطَلِقْ، فانطَلَقْناَ، فَأَتيْنا على رَجُل كَرِيه المَرْآة، - أَو كَأكْرَهِ مَا أنت رَاءٍ رجُلًا مَرْأى - وإذا عندَهُ نَارٌ يَحُشُّهَا ويَسْعَى حَوْلَهَا، قال: قلتُ لهما: ما هذا؟ قال: قالا لي: انْطَلِقْ، انْطَلِقْ، فانطَلقنا، فَأَتيْنا على رَوْضَةٍ مُعَتَّمَةٍ مُعْشِبَةٍ، فيها من كل نَوْر الرَّبيع، وإذَا بيْنَ ظَهْرَيْ الرَّوَضةِ رَجُلٌ طَوِيلٌ، لا أكادُ أرى رَأْسَهُ طُولًا في السَّمَاءِ، وإذا حَوْلَ الرَّجُلِ من أكثر ولْدَانٍ رأيتُهم قَطُّ (١) قال: قلتُ [لهما]: ما هذا؟ ما هؤلاء؟ قال: قالا لي: انْطَلِقْ، انْطَلِقْ، فانطَلقنا، فَأَتيْنا على دوْحةٍ عَظيَمة، لم أرَ دَوْحَة قطُّ أعظَم منها ولا أحْسَن، قال: قالا لي: ارْق فيها، قال: فَارتَقَيْنَا فيها إلى مَدينةٍ مبنيَّة بلبِنٍ ذَهَبٍ ولَبِنٍ فِضَّةٍ، قال: فَأتينا بابَ المدينةِ، فَاْستفتحنا، ففُتِحَ لنا، فدخلناهَا، فَتَلَقَّانَا رِجالٌ شَطْرٌ من خَلقِهم كأحْسَنِ ما أنتَ رَاءٍ، وشَطْر منهم كأقْبَح ما أنتَ رَاءٍ، قال: قالا لهم: اذْهَبُوا فَقَعُوا في ذلك النهر، قال: وإذَا نَهَرٌ مُعْتَرِضٌ يجري كأنَّ مَاءهُ الْمحض في البياض، فَذَهَبَوا، فَوَقَعُوا فيه، ثم رَجعوا إلينا قد ذَهب ذلك السوءُ عنهم، فصارُوا في أحْسَنِ صُورَةٍ، قال: قالا لي: هذه جَنَّةُ عَدْنٍ، ⦗٥٣٣⦘ وهَذَاك منزلكَ، قال: فَسَما بَصري صُعُدًا، فإذا قَصْرٌ مِثْلُ الرَّبَابةِ البيضاء، قال: قالا لي: هَذاك منزلُك، قال: قلتُ لهما: بارك اللهُ فيكما، فَذَرَانِي فأدْخُلَهُ، قالا: أما الآنَ فلا، وأنت دَاخِلُهُ، قال: قلت لهما: فإني رأَيتُ منذُ الليلة عجبًا، فما هذا الذي رأيتُ؟ قال: قالا لي: أمَا إنَّا سَنُخْبِرُك، أمَّا الرجل الأول الذي أتيتَ عليه يُثْلَغُ رأْسُه بالحجَرِ، فإنَّهُ الرجلُ يأخذ القرآن، فيرفُضُه، وينام عن الصلاة المكتوبة، وأما الرجل الذي أتيتَ عليه يُشَرْشَرُ شِدْقُه إلى قفاه، ومِنْخَرُه إلى قفاه، وعينه إلى قفاه، فإنه الرجل يَغْدُو من بيته، فيكذِبُ الكَذْبة تبلغُ الآفاق، وأما الرِّجال والنساءُ العراةُ الذين هم في مثل بناء التَّنُّور، فإنهم الزُّنَاةُ والزَّواني، وأما الرَّجُلُ الذي أتيتَ عليه يَسبْحُ في النهر، ويُلْقَمُ الحجارةَ، فإنه آكلُ الرِّبا، وأما الرجلُ الكريه المرْآة الذي عند النار يَحُشُّها ويسعى حولها، فإنه مالِكٌ خازنُ جهنم، وأَما الرجل الطويل الذي في الروضة، فإنه إبراهيم، وأما الْوِلْدَانُ الذين حَوْلَه، فكل مولود مات على الفِطْرة، قال: فقال بعضُ المسلمين: يا رسول الله: وأولاد المشركين؟ فقال رسول الله ﷺ: وأولادُ المشركين، وأَما القوم الذين كانوا شَطْرٌ منهم حَسَنٌ، وشطر منهم قبيحٌ، فإنهم قومٌ خَلَطُوا عملًا صالحًا وآخر سيئًا، تجاوَزَ اللهُ عنهم» .\nوفي رواية نحو منه، وفيه «رأيتُ اللَّيلْةَ رجلين أتياني، فأخرجاني إلى أرضٍ مُقَدَّسَةٍ» . ⦗٥٣٤⦘\nوفيه: «فانطلقنا إلى ثَقْبٍ مثلِ التَّنُّور، أعلاهُ ضَيِّق، وأسفله واسعٌ تَتَوقَّدُ تحته نارٌ، فإذا ارتقت (٢) ارتفعوا، حتى كادوا أن يخرُجوا، وإذا خَمَدَتْ رَجَعُوا فيها، وفيها رجالٌ ونساءٌ عُرَاةٌ» .\nوفيه: «حتى أتينا عَلَى نَهَرٍ من دَمٍ - ولم يَشُكَّ -فيه رجلٌ قائم على وَسَطِ النهر، وعلى شاطئ النهر رجلٌ، وبين يديه حِجارةٌ، فأقبل الرجل الذي في النهر، فإذا أرادَ أنْ يخرج رمى الرجلُ بحجرٍ في فيه، فردَّهُ حيث كان، فجعل كلما جاء ليخرج رَمَى في فيه بحجر، فيرجع كما كان» .\nوفيه: «فصعِدَا بِيَ الشَّجَرَةَ، فأدْخَلاني دارًا، لم أرَ قطُّ أَحسن منها، فيها رِجالٌ شُيُوخٌ وشبابٌ» .\nوفيه: «الذي رأيتَه يُشَقُّ شِدْقُه، فكذَّابٌ يُحَدِّثُ بالكَذبة، فتُحْمَل عنه، حتى تَبْلُغَ الآفاق، فيُصْنَعُ به ما رأَيت إلى يوم القيامة (٣)، والذي رَأيْتَه يُشْدَخُ رأسُه، فرجلٌ علَّمه اللهُ القرآن، فنام عنه بالليل، ولم يعمل فيه بالنهار، يُفْعَلُ به إلى يوم القيامة، والدَّارُ الأولى التي دخلتَ، دارُ عامةِ المؤمنين، وأمَّا هذه الدَّارُ، فدار الشهداء، وأنا جبريل، وهذا ميكائيل، فارفع رأسَك، فرفعتُ رأسي، فإذا فَوقي مثلُ السحاب، قالا: ذاك منزِلك، قلت: دعاني أدخلُ، قالا: إنَّهُ بَقيَ لك عُمرٌ لم تستكمله، فلو استكملته أتَيْتَ منزِلك» . هذه رواية البخاري.\nوأخرج مسلم من أوله طرفًا يسيرًا، قال: كان النبيُّ ﷺ إذا صلى ⦗٥٣٥⦘ الصبحَ أقبَلَ عليهم بوجهه، فقال: «هل رأى أحدٌ منكم البارحة رؤيا؟» . هذا القدر أخرجه منه، ولذلك لم نثبت عليه علامته.\nوأخرج الترمذي هذا الفصل أَيضًا مثل مسلم.\nوأخرجه أيضًا من رواية أُخرى عن سَمُرَة، وقال: وفيه قصة طويلة، ولم يذكرها يعني بها هذا الحديث بطوله (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ابتعثاني) الابتعاث: افتعال من البعث، وهو الإنباه والإثارة من النوم.\n(يهوي) الهوي: الوقوع من العلو إلى السفل.\n(فيثلغ) الثلغ: الشدخ، وقيل: هو أن يضرب الشيء اللين بالشيء الصلب حتى ينشدخ.\n(فيتدهده) التدهده: التدحرج، ويروى: «يتدهدى» بياء، ⦗٥٣٦⦘ وهو مثله.\n(بكلوب) الكلوب: حديدة معوجة الرأس.\n(فيشرشر) يشرشر: يقطع ويشق.\n(لغط) اللغط: الضجة والجلبة.\n(ضوضوا) الضوضاة [والضوضاء]: أصوات الناس وغلبتهم، يقال منه: ضوضوا بلا همز.\n(فغر فاه) إذا فتحه.\n(كريه المرآة) فلان كريه المرآة، أي: قبيح المنظر، يقال: امرأة حسنة المرآة والمرأى، أي: حسنة المنظر، وفلان حسن في مرآة العين، أي: في المنظر، ووزنها في الأصل: مَفْعَلَة.\n(يحشُّها) حش النار يحشها: إذا أوقدها.\n(معتمَّة) أي: طويلة النبات، يقال: اعتم النبت: إذا طال.\n(نور) النور بفتح النون: الزهر.\n(ظهري) يقال: قعدت بين ظهري القوم وظهرانيهم، أي: بينهم، وقد تقدم شرح ذلك مستقصى في حرف الهمزة.\n(دوحة) الدوح: الشجر العظام.\n(المحض) من كل شيء: الخالص منه، وهو اللبن الخالص، كأنه سمي بالصفة، ثم استعمل في الصفاء، فقيل: عربي محض، أي: خالص، ونحو ذلك. ⦗٥٣٧⦘\n(جنة عدن) عدن بالمكان: إذا أقام به وثبت، يعني: جنة إقامة.\n(صُعُدًا) يقال: نما النبت صعدًا: أي: ازداد طولًا، يريد: ارتفع بصره إلى فوق.\n(الربابة) السحابة، وجمعها: رباب، وتكون بيضاء وسوداء، والمراد بها في الحديث: البيضاء.\n_________\n(١) قال ابن مالك: جاز استعمال قط في المثبت في هذه الرواية وهو جائز، وغفل عن ذلك أكثرهم، فخصوه بالماضي المنفي، وقال الطيبي: أصل التركيب: وإذا حول الرجل ولدان ما رأيت ولدانًا قط أكثر منهم، يشهد له قوله: لم أر روضة قط أعظم منها، ولما كان هذا التركيب يتضمن معنى النفي جازت زيادة \" من \" و\" قط \" التي تختص بالماضي المنفي، وقال الكرماني: يجوز أن يكون اكتفى بالنفي الذي يلزم التركيب، إذ المعنى: ما رأيتهم أكثر من ذلك، أو يقال: إن النفي مقدر، وسبق نظيره في قوله في صلاة الصبح: فصلى بأطول قيام رأيته قط.\n(٢) في البخاري: فإذا اقترب.\n(٣) في الأصل: فيصنع بها إلى يوم القيامة.\n(٤) البخاري ١٢ / ٣٨٥ و٣٨٦ و٣٨٧ و٣٨٨ في التعبير، باب تعبير الرؤيا بعد صلاة الصبح، وفي صفة الصلاة، باب يستقبل الإمام الناس إذا سلم، وفي التهجد، باب عقد الشيطان على قافية الرأس إذا لم يصل من الليل، وفي الجنائز، باب ما قيل في أولاد المشركين، وفي البيوع، باب آكل الربا وشاهده وكاتبه، وفي الجهاد، باب درجات المجاهدين في سبيل الله، وفي بدء الخلق، باب ذكر الملائكة، وفي الأنبياء، باب قول الله تعالى ﴿واتخذ الله إبراهيم خليلًا﴾، وفي تفسير سورة براءة، باب ﴿وآخرون اعترفوا بذنوبهم﴾، وفي الأدب، باب قول الله تعالى ﴿يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين﴾، ومسلم رقم (٢٢٧٥) في الرؤيا، باب رؤيا النبي ﷺ، والترمذي رقم (٢٢٩٥) في الرؤيا، باب رؤيا النبي ﷺ في الميزان والدلو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٨) قال: حدثنا محمد بن جعفر. وفي (٥/٩) قال: سمعت من عباد بن عباد. وفي (٥/١٠) قال: حدثنا عبد الوهاب. و«البخاري» (٢/٦٥، ٤/١٧٠، ٦/٨٦، ٩/٥٥) قال: حدثنا مؤمل بن هشام، قال: حدثنا إسماعيل بن إبراهيم. و«النسائي» في الكبرى «تحفة الأشراف» (٤٦٣٠) عن محمد بن عبد الأعلى، عن معتمر. (ح) وعن بندار، عن يحيى بن سعيد، وابن أبي عدي، وغندر، وعبد الوهاب الثقفي. و«ابن خزيمة» (٩٤٢) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد، ومحمد بن أبي عدي، وعبد الوهاب (يعني ابن عبد المجيد)، ومحمد (يعني ابن جعفر) (ح) وحدثناه بندار نحوه من كتاب يحيى بن سعيد، قال: حدثنا يحيى (وقرأه علينا من كتابنا) . سبعتهم - محمد بن جعفر غندر، وعباد بن عباد، وعبد الوهاب، وإسماعيل، ومعتمر، ويحيى، وابن أبي عدي -عن عوف بن أبي جميلة.\n* وأخرجه أحمد (٥/١٤) قال: حدثنا يزيد بن هارون. و«البخاري» (١/٢١٤، ٢/١٢٥، ٣/٧٧، ٤/٢٠، ١٤٠، ٨/٣٠) قال: حدثنا موسى بن إسماعيل. و«مسلم» (٧/٥٨) قال: حدثنا محمد بن بشار، قال: حدثنا وهب بن جرير. و«الترمذي» (٢٢٩٤) قال: حدثنا محمد بن بشار، قال: حدثنا وهب بن جرير بن حازم. ثلاثتهم (يزيد، وموسى، ووهب) عن جرير بن حازم.\nكلاهما (عوف، وجرير) قالا: حدثنا أبو رجاء، فذكره.","vol":"2","page":530},{"text":"١٠١٢ - (خ م ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «نحن الآخِرون السابقون، وبيْنا أنا نائم، إذ أُوتيتُ خزائنَ الأرض فوُضِعَ في يَدَيَّ سِوَارانِ من ذَهَبٍ، فَكَبُرَا عَلَيَّ، وأهَمَّاني، فأُوحِيَ إلَيَّ: أنِ انْفُخْهُما، فَنَفَخْتُهُما فَطَارَا، فأوَّلْتُهُما: الكَذَّابَيْن اللَّذَيْنِ أنَا بينهما: صَاحبَ صَنْعَاءَ، وصاحبَ اليمامةِ» . هذه رواية البخاري.\nولمسلم مثله، بإسقاط قوله، «نحن الآخِرون السابقون» .\nوللترمذي قال: «رأيتُ في المَنَامِ كأنَّ في يَدَيَّ سِوارين، فأوَّلْتُهُما: كَذَّابَين يخرجان من بَعدي، يقال لأحدهما: مُسَيْلِمةُ صاحبُ اليمامة، والْعَنْسِيُّ: صاحب صنعاء (١)» . ⦗٥٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أن انفخهما) [يقال]: نفحت الشيء: إذا رميته، وهو من نفحت الدابة برجلها: أي رمحت ورفست، وإن كانت بالخاء المعجمة. فيريد: أنه رماهما، وهو قريب من الأول.\n_________\n(١) البخاري ١٢ / ٣٧١ و٣٧٢ في التعبير، باب النفخ في المنام، وفي المغازي، باب وفد بني حنيفة، ومسلم رقم (٢٢٧٤) في الرؤيا، باب رؤيا النبي ﷺ، والترمذي رقم (٢٢٩٣) في الرؤيا، باب ما جاء في رؤيا النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٩)، و«البخاري» (٥/٢١٦) قال: حدثنا إسحاق بن نصر. وفي (٩/٥٣) قال: حدثني إسحاق بن إبراهيم الحنظلي. و«مسلم» (٧/٥٨) قال: حدثنا محمد بن رافع.\nأربعتهم - أحمد بن حنبل، وإسحاق بن نصر، وإسحاق بن إبراهيم، ومحمد بن رافع - عن عبد الرزاق ابن همام. قال: أخبرنا معمر، عن همام بن منبه، فذكره.","vol":"2","page":537},{"text":"١٠١٣ - (خ م) أبو موسى الأشعري - ﵁ -: أنَّ النبيَّ ﷺ قال: «رأيتُ في المنام أنِّي أُهَاجِرُ من مكة إلى أرْضٍ بِهَا نَخْلٌ، فَذَهَبَ وهَلِي إلى أنها الْيَمَامَةُ، أو هَجَرُ، فإذا هي المدينةُ يَثْرِبُ، ورأيتُ في رُؤْيايَ هذه: أنِّي هَزَزْتُ سَيْفًا، فانقطع صدرهُ، فإذا هو ما أُصيب به المؤمنونَ يَوْمَ أُحُدٍ، ثُمَّ هَزَزْتُهُ أُخْرَى، فَعادَ أحْسَنَ ما كانَ، فإذا هو ما جاء الله به من الفتح، واجتماع المؤمنين، ورأيتُ فيها أيضًا بَقَرًا (١)، واللهُ خَيْرٌ (٢)، فإذا هم النَّفرُ من ⦗٥٣٩⦘ المؤمنينَ يوم أُحُدٍ، وإذا الخير ما جاء الله به من الخير بعدُ، وثوابُ الصِّدْقِ الذي آتَانَا اللهُ بعدُ يومَ بدْرٍ» أخرجه البخاري، ومسلم.\nإلا أَنَّ عند البخاري عن أبي موسى: أُرى عن النبيِّ ﷺ - بالشك.\nوعند مسلم: عنه عن النبي ﷺ «بغير شك (٣)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أهاجر) الهجرة عند العرب: خروج البدوي من البادية إلى المدن، ليقيم بها. يقال: هاجرت إلى مدينة كذا: أي قصدتها للإقامة فيها.\n(وهلي) يقال: وهل إلى الشيء بالفتح، يهل [ويوهل]: بالكسر، وهلًا بالسكون: إذا ذهب وهمه إليه (٤) .\n_________\n(١) جاء في رواية لأحمد والنسائي والدارمي من حديث حماد بن سلمة عن أبي الزبير عن جابر، وفي رواية لأحمد: حدثنا جابر أن النبي ﷺ قال: \" رأيت كأني في درع حصينة ورأيت بقرًا تنحر \".\n(٢) قال القاضي عياض: ضبطنا هذا الحرف عن جميع الرواة \" والله خير \" برفع الهاء من \" الله \" والراء من \" خير \" على المبتدأ والخبر و\" بعد يوم بدر \" بضم دال \" بعد \" ونصب \" يوم \" قال: وروي بنصب الدال.\nقالوا: ومعناه: ما جاءنا الله به بعد بدر الثانية من تثبيت قلوب المؤمنين، لأن الناس جمعوا لهم وخوفوهم، فزادهم ذلك إيمانًا ﴿وقالوا حسبنا الله ونعم الوكيل. فانقلبوا بنعمة من الله وفضل لم يمسسهم سوء﴾ وتفرق العدو عنهم هيبة لهم. قال القاضي: قال أكثر شراح الحديث: معناه: ثواب الله خير. أي: صنع الله بالمقتولين خير لهم من بقائهم في الدنيا. قال القاضي: والأولى قول من قال: \" والله خير \" من جملة الرؤيا وكلمة ألقيت إليه وسمعها في الرؤيا عند رؤيا البقر، بدليل تأويله لها بقوله ﷺ: \" وإذا الخير ما جاء الله به \" نقله عنه النووي في \" شرح مسلم \" ⦗٥٣٩⦘ ووقع في رواية ابن إسحاق: وإني رأيت والله خيرًا، رأيت بقرًا. قال الحافظ: وهي أوضح.\n(٣) البخاري ١٢ / ٣٦٩ و٣٧٠ في التعبير، باب إذا رأى بقرًا تنحر، وباب إذا هز سيفًا في المنام، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي المغازي، باب فضل من شهد بدرًا، وباب من قتل من المسلمين يوم أحد، ومسلم رقم (٢٢٧٢) في الرؤيا، باب رؤيا النبي ﷺ.\n(٤) هذا التفسير على أن \" وهلي \" بسكون الهاء، وقد نقل ابن حجر في \" الفتح \" عن ابن التين أنه رواه \" وهلي \" بفتح الهاء، ومعناه: الفزع، قال: ولعله وقع في الرواية على مثل ما قالوه في البحر بحر بالتحريك، وكذا النهر والنهر والشعر والشعر، قال الحافظ: وبهذا جزم أهل اللغة: ابن فارس والفارابي والجوهري والقالي وابن القطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (٢١٦٤) قال: نا عبد الله بن سعيد. و«البخاري» (٢٤٧١٤، ٥/١٠٠،، ١٣١ ٥٢١٩) قال: ثنا محمد بن العلاء. و«مسلم» (٧/٥٧) قال: ثنا أبو عامر عبد الله بن براد الأشعري، وأبو كريب محمد بن العلاء. و«ابن ماجة» (٣٩٢١) قال: ثنا محمود بن غيلان. و«النسائي» في الكبرى «تحفة الأشراف» (٩٠٤٣) عن موسى بن عبد الرحمن المسروقي خمستهم - عبد الله ابن سعيد - وأبو كريب، وأبو عامر، ومحمود، وموسى) عن أبي أسامة، عن بريد بن عبد الله بن أبي بردة، عن جده أبي بردة فذكره.\n* رواية عبد الله بن سعيد، والبخاري (٥/١٣١) لم يذكر قصة الهجرة.\n* رواية البخاري (٥/١٠٠) مختصرة على آخره. وفي روايات البخاري: (عن أبي بردة، عن أبي موسى- أراه عن النبي ﷺ) .\n* وهذا لفظ صحيح مسلم.","vol":"2","page":538},{"text":"١٠١٤ - (م د) أنس بن مالك - ﵁ -: قال: سمعتُ رسولَ الله ﷺ يقول: «رأيتُ اللَّيْلَةَ - وفي رواية: رأيتُ ذَات ليْلَةٍ- فيما يَرَى النَّاِئمُ، كأنَّا في دَارِ عُقْبَةَ بن رافعٍ، وأُتينا بِرُطَبٍ من رُطَبِ ابنِ طَابٍ، ⦗٥٤٠⦘ فأوَّلْتُ: أنَّ الرِّفْعَةَ لنَا في الدُّنيا، والعاقبة في الآخرةِ، وأنَّ ديننا قد طَابَ» . أخرجه مسلم، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رطب ابن طاب) تمر معروف بالمدينة، ويقال لها أيضًا: عذق ابن طاب.\n_________\n(١) مسلم رقم (٢٢٧٠) في الرؤيا، باب رؤيا النبي ﷺ، وأبو داود رقم (٥٠٢٦) في الرؤيا، باب ما جاء في الرؤيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢١٣) قال: حدثنا عبد الصمد وحسن. وفي (٣/٢٨٦) قال: حدثنا عفان. و«عبد بن حميد» (١٣١٤) قال: حدثنا محمد بن الفضل. و«مسلم» (٧/٥٦) قال: حدثنا عبد الله بن مسلمة القعنبي. و«أبو داود» (٥٠٢٥) قال: حدثنا موسى بن إسماعيل. و«النسائي» في الكبرى «تحفة الأشراف -٣١٦» عن عمرو بن منصور، عن القعنبي.\nستتهم (عبد الصمد، وحسن، وعفان، وابن الفضل، والقعنبي، وموسى) قالوا: حدثنا حماد بن سلمة، عن ثابت، فذكره.","vol":"2","page":539},{"text":"١٠١٥ - (خ ت) ابن عمر بن الخطاب - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «رأيتُ امْرأة سَوْدَاءَ ثَائِرَةَ الرَّأْسِ، خرَجتْ من المدينَةِ، حتَّى نَزَلَتْ بِمَهْيَعَةٍ (١)، وهي الْجُحْفَةُ (٢)، فَأَوَّلْتُ: أنَّ وبَاءَ المديِنَةِ نُقِلَ إلَيْها» . أخرجه البخاري، والترمذي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثائرة الرأس) أي: شعثة الشعر، بعيدة العهد بالتسريح والغسل.\n_________\n(١) بفتح الميم وسكون الهاء بعدها ياء مفتوحة ثم عين مهملة: هو موضع بالحجاز على ثلاث مراحل من مكة على طريق المدينة: وهي ميقات أهل الشام.\n(٢) قال الحافظ: أظن قوله \" وهي الجحفة \" مدرجًا من قول موسى بن عقبة - وهو أحد الرواة في هذا الحديث - فإن أكثر الروايات خلا عن هذه الزيادة، وثبت في رواية سليمان وابن جريج.\n(٣) البخاري ١٢ / ٣٧٢ في التعبير، باب إذا رأى أنه خرج الشيء من كورة فأسكنه موضعًا آخر، وباب المرأة السوداء، وباب المرأة الثائرة الرأس، والترمذي رقم (٢٢٩١) في الرؤيا، باب ما جاء في رؤيا النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٠٧) (٥٨٤٩) قال: ثنا عفان، قال: ثنا وهيب. وفي (٢/ ١١٧) (٥٩٧٦) قال: ثنا روح، قال: ثنا ابن جريج.\nوفي (٢/١٣٧) (٦٢١٦) قال: ثنا سليمان بن داود، قال: ثنا عبد الرحمن ابن أبي الزناد. و«الدارمي» (٢١٦٧) قال: نا سليمان بن داود الهاشمي، قال: ثنا ابن أبي الزناد.\nو«البخاري» (٩/٥٣) قال: ثنا إسماعيل بن عبد الله، قال: ثنى أخي عبد الحميد، عن سليمان بن بلال.\nوفي (٩/٥٣) قال: ثنا أبو بكر المقدمي، قال: ثنا فضيل بن سليمان. وفي (٩/٥٣) قال: ثنى إبراهيم ابن المنذر، قال: ثنى أبو بكر بن أبي أوس، قال: ثنى سليمان. و«ابن ماجة» (٣٩٢٤) قال: ثنا محمد بن بشار، قال: ثنا أبو عامر، قال: ثنا ابن جريج. و«الترمذي» (٢٢٩٠) قال: ثنا محمد بن بشار، قال: ثنا أبو عاصم، قال: ثنا ابن جريج.\nو«النسائي» في الكبرى (الورقة /١٠٠-ب) قال: نا يوسف بن سعيد، قال: ثنا حجاج، عن ابن جريج.\nخمستهم - وهيب، وابن جريج، وعبد الرحمن بن أبي الزناد، وسليمان بن بلال، وفضيل بن سليمان- عن موسى بن عقبة، قال: أخبرني سلام بن عبد الله فذكره.\nكذا في «سنن ابن ماجة» «أبو عامر» قال المزي: وهو وهم، إنما الصواب: «أبو عاصم» كما قال الترمذي. «تحفة الأشراف» (٥/٧٠٢٣) قال الترمذي: هذا حيث حسن صحيح غريب.","vol":"2","page":540},{"text":"١٠١٦ - (خ م) عبد الله بن عمر بن الخطاب - ﵄ -: قال: كان الرَّجُلُ في حياة رسول الله ﷺ إذَا رَأى رُؤْيا قَصَّها على النبيِّ ﷺ، فَتَمَنَّيْتُ أنْ أرَى رُؤْيا أقُصُّها على النبي ﷺ، وكُنتُ غُلامًا شَابًا عَزَبًا أنام في المسجد على عهد رسول اللهِ ﷺ، فرأيتُ في المنام كأنَّ مَلَكَيْنِ أخَذَاني فَذَهَبا بِي إلى النَّارِ، فإذا هي مَطْوَّيةٌ كطيِّ البئرِ، وإذا لها قَرْنانِ كَقَرْنَيِ البئرِ، وإذا فيها أُناسٌ قد عَرَفْتُهُمْ، فجعلتُ أَقولُ: أعوذُ بالله من النار.\nولمسلم في أخرى: أعوذ بالله من النار، أعوذ بالله من النار، أعوذ بالله من النار، ثَلاث مَرَّاتٍ، فَلَقِيهُما مَلَكٌ آخرُ، فقال لي: لمْ تُرَعْ، فَقَصَصْتُها على حَفصة، فقصَّتْها حفصةُ على النبي ﷺ، فقال النبي ﷺ: «نِعمَ الرجلُ عبدُ الله (١)، لو كانَ يُصلِّي من اللَّيل» قال سالم: فكان عبد الله لا ينامُ من اللَّيْل إلا قليلًا. هذه رواية البخاري، ومسلم.\nوللبخاري أيضًا: أنَّ ابنَ عُمَرَ قال: رَأَيتُ في النَّومِ: كأنَّ في كَفِّي سَرَقَة مِنْ حريرٍ، لا أهْوي بها إلى مكانٍ في الجنةِ إلا طَارتْ بي إليه، فَقَصَصْتُها على حَفصة، فقصَّتْها حفصةُ على النبي ﷺ، فقال: إنَّ أَخاكِ رجلٌ صالحٌ»، أو قَالَ: «إنَّ عبدَ الله رجلٌ صالحٌ. ⦗٥٤٢⦘\nوفي أخرى له قال: إِنَّ رِجَالًا من أصحابِ رسولِ الله ﷺ كانُوا يَرْونَ الرؤيا على عهدِ رسولِ الله ﷺ، فَيقُصُّونَها على رسولِ اللهِ ﷺ، فَيقُولُ [فيها] رسولُ الله ﷺ [ما شاء الله] وأنا غلامٌ حديثُ السنِّ، بيتي المسجدُ قبلَ أنْ أَنْكِحَ، فقلتُ في نفسي: لو كان فيكَ خيرٌ، لَرَأيْتَ ما يَرَى هؤلاء، فلمَّا اضْطَجعتُ ليلة قلتُ: اللَّهُمَّ إنْ كُنتَ تَعلمُ فيَّ خَيرًا، فَأرِني رؤْيا، فَبينا أنا كذلك إذْ جاءني مَلَكانِ، في يدِ كل واحدٍ منهما مِقْمَعَةُ حَدِيدٍ، فحملاني إلى جَهَنمَ، وأنا بينهما أدُعو الله: اللهم إنِّي أعُوذُ بِكَ من جَهَنَّم، ثم أُرَاني لَقِيني مَلَكٌ في يدِه مِقْمعةٌ من حديدٍ، فقال: لمْ تُرَعْ، نِعْمَ الرجلُ أنتَ، لَوْ تُكْثِرُ الصَّلاة، فَانْطلقُوا بِي، حتى وقَفُوا بي على شَفِير جَهنمَ، فإذا هي مَطْوِيّةٌ كطيِّ البئرِ، لها قُرُونٌ كقُرُونِ البئرِ (٢)، بينَ كلِّ قَرْنَينِ مَلَكٌ بيدِهِ مقمعةٌ من حديدٍ، وأرى فيها رجالًا مُعلَّقِينَ بالسَّلاسِلِ، رُؤُوُسُهمْ أسْفَلُهُم، عَرَفْتُ فيها رجالًا من قُريْشٍ، فَانصَرفُوا بي [عن] ذات اليمين، فَقَصَصْتُها على حَفصة، فقصَّتْها حفصةُ على رسول الله ﷺ فقال رسولُ الله ﷺ: «إنَّ عَبْدَ اللهِ رَجُلٌ صالِحٌ»، قال نافِعٌ: فلم يَزلْ بعدَ ذَلِكَ يُكْثِرُ الصَّلاةَ.\nوفي رواية لمسلم: رأيتُ في المنامِ كأنَّ في يَدِي قِطْعَةَ إسْتَبْرَقٍ، وليس ⦗٥٤٣⦘ مَكانٌ من الجنَّةِ أُريدُ إلا طَارَتْ بي إليه، فَقَصَصْتُهُ على حَفصة، فقصَّتْهُ حفصةُ على النبيِّ ﷺ، فقال النبي ﷺ: «أرَى عبدَ اللهِ رجُلًا صالِحًا» .\nوفي أخرى قال: رأيتُ على عهد النبي ﷺ كأنَّ بِيَدي قِطعَةَ إسْتبْرَقٍ، فكأنِّي لا أُريِدُ مكانًا من الجنَّةِ إلا طَارتْ بي إليه، ورأيتُ كأنَّ اثْنَيْنِ أتياني أرَادَا أنْ يَذْهَبَا بي إلى النَّارِ، فَتَلَقَّاهُمَا مَلَكٌ فَقَالَ: لم تُرَعْ، خَلِّيا عنه، فَقصّتْ حَفْصَةُ إحْدَى رْؤيَتَيَّ على النبي ﷺ، فقال النبيُّ ﷺ: «نِعْمَ الرَّجُلُ عبدُ اللهِ، لو كان يُصَلِّي باللَّيْلِ»، فكان عبدُ اللهِ يُصَلِّي من الليل، وكانوا لا يَزَالونَ يَقُصُّوَن على النبي ﷺ الرؤيا: أنها في الليلة السابعة من الْعَشْرِ الأَواخِرِ - يعني ليلةَ القَدْرِ - فقال النبيُّ ﷺ: «أَرَى رؤْياكُمْ قَدْ تَواطَأتْ في العشر الأواخر، فمن كان مُتَحَرِّيًا، فَلْيَتَحَرَّها في العشْر الأواخِرِ» .\nهكذا أخرج الحميدي هذا الحديث في مسند حَفْصَةَ، وجعله حديثًا واحدًا كما سَرَدْناهُ، وكأنَّهُ حديثان؛ لأن المنامَيْن في مَعنيَين.\nأحدهما: ذِكرُ المْلَكَينِ، والنار، والآخر: ذكر السَّرَقةِ الحرير والجنة. إلا أن يكون حيث اشتملت هذه الرواية الأخيرة على المعنيين جَعَلهُ حديثًا واحدًا، فَنَعَمْ، ولذلك اقْتَدَيْنا به، فذكرناه حديثًا واحدًا كما ذكر (٣) . ⦗٥٤٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سرقة) السرقة [بفتحتين]: الحرير، وجمعها: سرق.\n(لم ترع): أي لم تفزع.\n(أهوى) بيده إلى الشيء: مدها إليه ليأخذه.\n(مقمعة) المقمعة: واحدة المقامع، وهي سياط تعمل من حديد رؤوسها معوجة.\n(شفير جهنم) شفير الوادي: جانبه وحرفه.\n(إستبرق) الإستبرق: ما غلظ من الديباج.\n(تواطأت) المواطأة: الموافقة، كأن كلًا منهما وطىء ما وطئه الآخر.\n(متحريًا) التحري: القصد وطلب الشيء بجد واجتهاد.\n_________\n(١) هي هنا للتمني، لا للشرط، ولذلك لم يذكر الجواب. قال المهلب: إنما فسر رسول الله ﷺ هذه الرؤيا في قيام الليل من أجل قول الملك \" لم ترع \" أي لم تعرض عليك النار، لأنك مستحقها، وإنما ذكرت بها، ثم نظر رسول الله ﷺ في أحواله، فلم ير شيئًا يغفل عنه من الفرائض فيدني من النار، وعلم مبيته في المسجد، فعبر ذلك بأنه تنبيه له على قيام الليل فيه.\n(٢) القرون: جمع قرن، وهو ما يقام على فم البئر من حجارة توضع عليها خشبة معترضة لتعلق بها بكرة الدلو.\n(٣) البخاري ١٢ / ٣٥٥ في التعبير، باب الاستبرق ودخول الجنة في المنام، وباب الأمن وذهاب الروع في المنام، وباب الأخذ على اليمين في النوم، وفي المساجد، باب نوم الرجال في المسجد، وفي التهجد، باب فضل قيام الليل، وباب من تعار من الليل فصلى، وفي فضائل أصحاب النبي ﷺ، باب مناقب عبد الله بن عمر، ومسلم رقم (٢٤٧٨) و(٢٤٧٩) في فضائل الصحابة، باب من فضائل عبد الله بن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٤٦) (٦٣٣٠) قال: حدثنا عبد الرزاق، قال ك أخبرنا معمر. و«البخاري» (٢/٦١، ٩/٥١) قال: حدثنا عبد الله بن محمد، قال: حدثنا هشام بن يوسف، قال: أخبرنا معمر، وفي (٢/٦١) قال: حدثني محمود، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٥/٣٠) قال: حدثنا إسحاق بن نصر، قال: حدثنا عبد الرزاق، عن معمر. وفي (٥/٣١) . وفي (رفع اليدين) (٤١) قال: حدثنا يحيى بن سليمان، قال: حدثنا ابن وهب، عن يونس. و«مسلم» (٧/١٥٨) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر. و«ابن ماجة» (٣٩١٩) قال: حدثنا إبراهيم بن المنذر الحزامي، قال: حدثنا عبد الله بن معاذ الصنعاني، عن معمر و«الترمذي» (٣٢١) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر.\nكلاهما - معمر، ويونس -عن الزهري، عن سالم، فذكره.\n* رواية يونس مختصرة على: «عن ابن عمر، عن أخته حفصة، أن النبي ﷺ قال لها: إن عبد الله رجل صالح.» .\n* ورواية الترمذي مختصرة على: «عن ابن عمر قال: كنا ننام على عهد رسول الله ﷺ في المسجد ونحن شباب» .\n* أخرجه أحمد (٢/٥) (٤٤٩٤) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي (٢/١٢) (٤٦٠٧) قال: حدثنا ابن إدريس، قال: أخبرنا عبيد الله، وفي (٢/١٠٦) (٥٨٣٩) قال: حدثنا وكيع، قال: حدثنا العمري، و«الدارمي» (١٤٠٧) قال: حدثنا موسى بن خالد، عن أبي إسحاق الفزاري، عن عبيد الله بن عمر. وفي (٢١٥٨) قال: أخبرنا أبو علي الحنفي، قال: حدثنا عبد الله هو ابن عمر. وفي (٢١٥٩) قال: حدثنا موسى بن خالد، عن إبراهيم بن محمد الفزاري، عن عبيد الله. و«البخاري» (١/١٢٠) قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٦٩) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٩/٤٧) قال: حدثنا معلى بن أسد، قال: حدثنا وهيب، عن أيوب وفي (٩/٥١) قال: حدثني عبيد الله بن سعيد، قال: حدثنا عفان بن مسلم، قال: حدثنا صخر بن جويرة.\nو«مسلم» (٧/١٥٨) قال: حدثنا أبو الربيع العتكي، وخلف بن هشام، وأبو كامل الحجدري، كلهم عن حماد بن زيد، قال: حدثنا أيوب. وفي (٧/١٥٩) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا موسى بن خالد ختن الفريابي، عن أبي إسحاق الفزاري، عن عبيد الله بن عمر. و«ابن ماجة» (٧٥١) قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد الله بن نمير، قال: أنبأنا عبيد الله بن عمر، و«الترمذي» (٣٨٢٥) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم، عن أيوب. و«النسائي» (٢/٥٠) .\nوفي الكبرى (٧١٢) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، عن عبيد الله. وفي فضائل الصحابة (١٨٤) قال: أخبرنا محمد بن يحيى بن محمد، قال: حدثنا أحمد بن عبد الله بن أبي شعيب، قال: حدثني الحارث بن عمير، قال: حدثنا أيوب. و«ابن خزيمة» (١٣٣٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى، قال: حدثنا عبيد الله.\nأربعتهم - أيوب، وعبيد الله بن عمر، وعبد الله بن عمر العمري، وصخر ابن جويرية - عن نافع، فذكره* الروايات مطولة ومختصرة.","vol":"2","page":541},{"text":"١٠١٧ - (خ م ت د) ابن عباس - ﵄ -: قال: إنَّ رجُلًا أَتى رسولَ الله ﷺ، فقال: يا رسول الله، إني رأيتُ الليلةَ في المنام: كأنَّ ظُلَّة تَنْطِفُ السَّمْنَ والعَسَلَ، وأرى النَّاسَ يَتَكَفَّفُونَ منها بأيديهم، فالمُسْتكْثِرُ (١) والمُسْتَقِلُّ، وَإِذَا بِسَبَبٍ واصِلٍ من الأرضِ إلى السماءِ، فأراكَ أخَذْتَ به فَعَلَوْتَ، ثُمَّ أَخَذَ به رجُلٌ آخر فعلا بِهِ، ثُمَّ أخذَ به رجل آخرُ، ⦗٥٤٥⦘ فانْقَطَع به، ثُمَّ وُصِلَ له فَعَلا، فقال أبو بكر: يا رسولَ الله ﷺ بِأبي أنتَ، واللهِ لَتَدَعَنِّي فَأعْبُرَها، فقال النبيُّ ﷺ: «اعْبُرْها»، قال أبو بكرٍ: أمَّا الظُّلَّةُ، فَظُلَّةُ الإسلام، وأمَّا الذي يَنْطِفُ من العسلِ والسَّمْنِ، فالقرآنُ: حَلاوَتُهُ وَليِنُهُ. وأمَّا ما يَتَكَفَّفُ النَّاسُ من ذلك، فالمستكثِر من القرآن والمستقِل، وأما السَّبَبُ الواصل من السماء إلى الأرض، فالحقُّ الذي أنتَ عليه، تأخُذُ به فَيعليِكَ اللهُ [به]، ثُمَّ يأخُذُ به رجلٌ من بعدِكَ فَيَعْلُو به، ثم يأخذ به رجلٌ آخر فيعلو به، ثم يأخذ به رجلٌ آخر فينقطع به، ثم يوصل له فيعلو به، فأخْبِرْني يا رسولَ الله، بأبِي أَنتَ، أصَبْتُ، أمْ أَخْطَأْتُ؟ قال النبي ﷺ: «أصَبْتَ بعضًا، وأَخطَأْتَ بعْضًا»، قال: فواللهِ لتُحَدِّثَنِّي بالذي أَخْطَأْتُ، قال: «لا تُقسِمْ» .\nوفي رواية قال: جاء رَجُلٌ إلى النبي ﷺ مُنْصَرَفَهُ من أُحُدٍ، فقال: يا رسول الله، إنِّي رأَيتُ اللَّيْلَةَ ... وذكر الحديث بمعناه.\nوفي رواية عن ابن عباس أو أبي هريرة وكان مَعْمَرٌ يقولُ أحْيانًا: عن ابن عباسٍ، وأحيانًا: عن أبي هريرة.\nوفي رواية: أَنَّ رسولَ الله ﷺ كانَ مِمَّا يقولُ لأصحابِهِ: مَنْ رأى منكم رؤيا فَلْيَقُصَّها أَعْبُرُها، قال: فجاء رجلٌ، فقال: يا رسولَ اللهِ، رأيتُ ظُلَّة - وذكر نحوه. أخرجه البخاري، ومسلم.\nوأخرج الترمذي، وأبو داود الرواية الأولى، وجَعَلاهُ عن ابنِ عباسٍ، عن أبي هريرة. ⦗٥٤٦⦘\nوأخرجه أبو داود أيضًا في رواية أخرى عن ابن عباسٍ عن النبي ﷺ وزاد في آخره: فأَبَى أن يُخْبِرَهُ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظلة) الظلة: كالسحابة، تظل من تحتها.\n(تنطف) أي: تقطر.\n(يتكففون) التكفف: مد الأيدي للأخذ، أي: يأخذون بأكفهم.\n(السبب): الحبل، وكل ما يتوصل به إلى ما يتعذر الوصول إليه، فهو سبب.\n(فاعبرها) عَبَرت الرؤيا وعَبَّرْتها - مخففًا ومثقلًا - أَعْبُرها [وأُعَبِّرُها] عَبْرًا وتعبيرًا: إذا أخبرت بما يؤول إليه أمرها.\n_________\n(١) قال العيني: هو مرفوع على الابتداء وخبره محذوف. أي: فمنهم المستكثر في الأخذ، أي: يأخذ كثيرًا، و\" المستقل \" أي: ومنهم المستقل في الأخذ، أي: يأخذ قليلًا.\n(٢) البخاري ١٢ / ٣٧٩ و٣٨٠ و٣٨١ في التعبير، باب من لم ير الرؤيا لأول عابر، وباب رؤيا الليل، ومسلم رقم (٢٢٦٩) في الرؤيا، باب تأويل الرؤيا، والترمذي رقم (٢٢٩٤) في الرؤيا، باب ما جاء في رؤيا النبي ﷺ، وأبو داود رقم (٤٦٣٢) في السنة، باب في الخلفاء، وابن ماجة رقم (٣٩١٨) في الرؤيا، باب تعبير الرؤيا، والدارمي في سننه ٢ / ١٢٨ و١٢٩ في الرؤيا، باب في القمص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٣٦) قال: حدثنا سفيان. و«أحمد» (١/٢١٩) (١٨٩٤) قال: حدثنا سفيان. وفي (١/٢٣٦) (٢١١٣) قال: حدثنا يزيد، قال: أخبرنا سفيان بن حسين. وفي (١/٢٣٦) (٢١١٤) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. و«الدارمي» (٢١٦٢) قال: أخبرنا محمد بن كثير، قال: حدثنا سليمان - هو ابن كثير. و«الدارمي» (٢١٦٢) قال: أخبرنا محمد بن كثير، قال: حدثنا سليمان - هو ابن كثير - وفي (٢٣٤٩) قال: أخبرنا عبد الله بن صالح، قال: حدثني الليث، قال: حدثني يونس. و«البخاري» (٩/٤٣، ٥٥) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن يونس. و«مسلم» (٧/٥٥) قال: حدثني حرملة بن يحيى التجيبي، قال أخبرنا ابن وهب، قال: أخبرني يونس. وفي (٧/٥٦) قال: حدثناه ابن أبي عمر، قال: حدثنا سفيان (ح) وحدثنا عبد الله ابن عبد الرحمن الدارمي، قال: حدثنا محمد بن كثير، قال: حدثنا سليمان وهو ابن كثير.\nو«أبو داود» (٣٢٦٧) قال: حدثنا أحمد بن حنبل، قال: حدثنا سفيان. وفي (٣٢٦٩، ٤٦٣٣) قال: حدثنا محمد بن يحيى بن فارس، قال: أخبرنا محمد بن كثير، قال: أخبرنا سليمان بن كثير. و«ابن ماجة» (٣٩١٨) قال: حدثنا يعقوب بن حميد بن كاسب المدني، قال: حدثنا سفيان بن عيينة. و«النسائي» في الكبرى (تحفة الأشراف) (٥٨٣٨) عن محمد بن منصور، عن سفيان بن عيينة.\nخمستهم (سفيان بن عيينة، وسفيان بن حسين، ومعمر، وسليمان بن كثير، ويونس) عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.\n* أخرجه مسلم (٧/٥٥) قال: حدثنا حاجب بن الوليد، قال: حدثنا محمد بن حرب، عن الزبيدي. وفي (٧/٥٦) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. كلاهما -الزبيدي، ومعمر - عن الزهري، عن عبيد الله بن عبد الله، أن ابن عباس، أو أبا هريرة، كان يحدث، فذكره.\nقال عبد الرزاق: كان معمر أحيانا يقول: (عن ابن عباس) . وأحيانا يقول: (عن أبي هريرة) .","vol":"2","page":544},{"text":"١٠١٨ - (ط) عائشة - ﵂ -: قالت: رأيتُ ثلاثةَ أَقْمَارٍ سَقَطْن في حُجْرَتي، فقَصَصْتُ رُْؤيايَ على أبي بكرٍ فسكتَ، فَلَّما تُوُفِّيَ رسولُ الله ﷺ، ودُفِنَ في بيتي، قال أبو بكرٍ: هذا أحدُ أقمارِكِ، وهو خَيرُها. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٣٢ في الجنائز، باب ما جاء في دفن الميت عن يحيى بن سعيد، أن عائشة زوج النبي ﷺ ... فذكره، ورجاله ثقات، إلا أن يحيى بن سعيد لم يدرك عائشة، فهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٩٣) عن يحيى بن سعيد أن عائشة فذكره.\n* قال الزرقاني -كذا الأكثر رواة الموطأ مرسلا ووصله قتيبة بن سعيد عن مالك عن يحيى بن سعيد عن سعيد ابن المسيب عن عائشة وكذا أخرجه ابن سعد من طريق يزيد بن هارون والبيهقي من طريق ابن عيينة كلاهما عن يحيى عن ابن المسيب عن عائشة.","vol":"2","page":546},{"text":"١٠١٩ - (ت) عائشة - ﵂ -: قالت: سُئِلَ رسولُ الله ﷺ عَنْ وَرَقَةَ؟ فقالت له خديجةُ: إنه كانَ قد صَدَّقَكَ وإنه مات قبل أن تظهر، فقال رسولُ الله ﷺ: «أُريِتُهُ في المنام وعليه ثيابُ بَياضٍ، ولو كان من أَهل النَّارِ لَكانَ عليه لِباسٌ غَيْرُ ذلك» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٨٩) في الرؤيا، باب ما جاء في رؤيا النبي ﷺ من حديث عثمان بن عبد الرحمن، عن الزهري، عن عروة عن عائشة، وقال: هذا حديث غريب، وعثمان بن عبد الرحمن ليس عند أهل الحديث بالقوي. نقول: وقد قال الحافظ في \" التقريب \": متروك، وكذبه ابن معين. وأخرجه أيضًا أحمد من طريق ابن لهيعة عن أبي الأسود عن عروة عن عائشة أن خديجة سألت رسول الله ﷺ عن ورقة بن نوفل، فقال: قد رأيته، فرأيت عليه ثيابًا بيضًا، فأحسبه لو كان من أهل النار لم يكن عليه ثياب بيض \" وابن لهيعة سيء الحفظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٦/٦٥) قال: حدثنا حسن بن موسى. قال: حدثنا ابن لهيعة. قال: حدثنا أبو الأسود. و«الترمذي» (٢٢٨٨) قال: حدثنا أبو موسى الأنصاري. قال: حدثنا يونس بن بكير. قال: حدثني عثمان بن عبد الرحمن. عن الزهري.\nكلاهما (أبو الأسود يتيم عروة، والزهري) عن عروة، فذكره.\n* وقال الترمذي: هذا حديث غريب، وعثمان بن عبد الرحمن ليس عند أهل الحديث بالقوي.","vol":"2","page":547},{"text":"١٠٢٠ - (م) جابر بن عبد الله - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال لأعْرَابيٍّ جَاءهُ فقال: إنِّي حَلَمْتُ أَنَّ رأْسِي قُطِعَ، فأنا أتْبعهُ، فَزَجَرهُ النبيُّ، وقال: «لا تُخْبِرْ بِتَلَعُّبِ الشَّيْطان بِكَ في المنام» .\nوفي رواية: أنَّ أعْرابيًّا قال: يا رسولَ الله، رأيتُ في المنام كأَنَّ رأْسِي ضُرِبَ فتَدحرَجَ، فاشَتَدَدْتُ في أثرِهِ، قال رسولُ اللهِ ﷺ: «لا تُحَدِّثِ الناسَ بِتَلَعُّبِ الشَّيْطان بِكَ في مَنامِكَ»، وقال: سمعتُ رسولَ الله ﷺ بَعدُ يَخطُبُ، فقال: «لا يُحَدِّثَنَّ أحَدُكُمْ بِتَلعُّبِ الشيطانِ بهِ في منَامه» .\nزاد في رواية: فَضحِكَ النبيُّ ﷺ. أخرجه مسلم (١) . ⦗٥٤٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاشتددت) عدوت من الشد: وهو العدو.\n_________\n(١) رقم (٢٢٦٨) في الرؤيا، باب لا يخبر بتلعب الشيطان في المنام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٨٦)، وأحمد (٣/٣٠٧) كلاهما (الحميدي، وأحمد) قالا: حدثنا سفيان بن عيينة.\n* وأخرجه أحمد (٣/٣٥٠) قال: حدثنا حجين، ويونس. و«عبد بن حميد» (١٠٤٦) قال: حدثنا أحمد بن يونس. و«مسلم» (٧/٥٤) قال: حدثنا قتيبة بن سعيد (ح) وحدثنا ابن رمح. و«ابن ماجة» (٣٩١٣) قال: حدثنا محمد بن رمح. و«النسائي» في «عمل اليوم والليلة» (٩١٢) قال: أخبرنا قتيبة ابن سعيد. خمستهم (حجين، وأحمد بن يونس، وقتيبة، وابن رمح) عن الليث بن سعد.\n* وأخرجه أحمد (٣/٣٨٣) قال: حدثنا روح، قال: حدثنا زكريا بن إسحاق.\nثلاثتهم (ابن عيينة، والليث، وزكريا) عن أبي الزبير، فذكره.\n* رواية أحمد (٣/٣٥٠)، وعبد بن حميد (١٠٤٦) ومسلم (٧/٥٤)، وابن ماجه (٣٩١٣) مختصرة على: «إذا حلم أحدكم، فلا يخبر الناس بتلعب الشيطان به في المنام» .\nرواية زكريا بن إسحاق، فيها زيادة: «فإذا رأى أحدكم رؤيا يكرهها، فلا يقصها على أحد، وليستعذ بالله من الشيطان» .\nرواه أبو سفيان أيضا عن جابر: أخرجه أحمد (٣/٣١٥) قال: حدثنا أبو معاوية. و«عبد بن حميد» ١٠٣١- قال: حدثني ابن أبي شيبة، قال: حدثنا وكيع. و«مسلم» (٧/٥٥) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج، قالا: حدثنا وكيع. و«ابن ماجة» (٣٩١٢) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية.\nثلاثتهم (أبو معاوية، ووكيع، وجرير) عن الأعمش، عن أبي سفيان، فذكره.","vol":"2","page":547},{"text":"١٠٢١ - (خ) أم العلاء الأنصارية - ﵂ -: قالت: لمَّا قَدِمَ المُهاجِرُونَ، طَارَ لَنا عُثمانُ بنُ مَظْعْون في السُّكْنى، فاشْتكى، فَمَرَّضناهُ حتِى تُوُفِّيَ، ثم جَعلناهُ في أَثوابهِ- وذَكَرَتِ الحديثَ- قالت: فَنِمْت فرأيتُ لعثمانَ عَيْنًَا تَجْري، فأخبرتُ رسولَ الله ﷺ، فقال: «ذَلِكَ عَمَلُهُ يَجْرِي لَهُ» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طار لنا) كذا: أي حصل لنا، وجرى سهمنا، وقد تقدم ذكرها آنفًا.\n(فمرضناه) تمريض العليل: معالجته وتدبيره في مرضه.\n_________\n(١) ١٢ / ٣٤٦ في التعبير، باب رؤيا النساء، وباب العين الجارية في المنام، وفي الجنائز، باب الدخول على الميت بعد الموت إذا أُدرج في كفنه، وفي الشهادات، باب القرعة في المشكلات، وفي فضائل أصحاب النبي ﷺ، باب مقدم النبي ﷺ وأصحابه المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٣٦) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم بن سعد (ح) ويعقوب. قال: حدثنا أبي. وفي (٦/٤٣٦) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. و«عبد بن حميد» (١٥٩٣) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. و«البخاري» (٢/٩١) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٢/٩١، ٩/٤٤) قال: حدثنا سعيد بن عفير. قال: حدثني الليث. قال: حدثني عقيل. وفي (٣/٢٣٨، ٩/٤٤) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٥/٨٥) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعد. وفي (٩/٤٨) قال: حدثنا عبدان. قال: أخبرنا عبد الله. قال: أخبرنا معمر. و«النسائي» في الكبرى (تحفة الأشراف) (١٣/١٨٣٣٨) عن سويد بن نصر، عن عبد الله بن المبارك، عن معمر.\nأربعتهم (إبراهيم بن سعد والد يعقوب، ومعمر، وعقيل، وشعيب) عن ابن شهاب الزهري، عن خارجة ابن زيد بن ثابت، فذكره.","vol":"2","page":548},{"text":"<span data-type=\"title\" id=toc-274>الكتاب السادس: في التفليس</span>\n١٠٢٢ - (خ م ط ت د س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «منْ أدْرَكَ مَالَهُ (١) بِعَيْنِهِ (٢) عندَ رجلٍ أَفْلسَ أو عندَ إنسانٍ قد أَفْلسَ- فهو أحقُّ به من غيره» .\nوفي رواية: قال في الرَّجُلِ الذي يَعْدَمُ إذَا وُجِدَ عنْدَهُ المتاعُ ولم يُفَرِّقْهُ: إنَّهُ لصاحبهِ الذي باعهُ» .\nوفي أخرى قال: «إذا أفلسَ الرجلُ، فوجدَ الرجلُ متاعهُ بِعينِهِ، فهو أحقُّ به من الغُرَماءِ.\nوفي أخرى: «فوجد عنده سِلْعتَه بعَينها» .\nهذه رواية البخاري، ومسلم.\nوفي رواية الموطأ، والترمذي، وأبي داود: «أيُّما رجلٍ أفلس، فأدرك الرجلُ مالهُ بعينه، فهو أحقُّ به من غيره» .\nقال الموطأ: مَالهُ، وقال أبو داود: متاعَهُ، وقال الترمذي: سِلعتَهُ.\nوأخرجه الموطأ، وأبو داود أيضًا، عن أبي بكر بن عبد الرحمن بن الحارث ⦗٥٥٠⦘ ابن هشام عن النبي ﷺ، ولم يذكر أبا هريرة (٣) .\nوهذا لفظ الموطأ: قال أبو بكرٍ: إنَّ رسولَ الله ﷺ قال: «أَيُّما رجلٍ باع متاعًا، فأفلس الذي ابتاعَهُ منه، ولم يقْضِ الذي باعه من ثمنِه شيئًا، فوجده بعينهِ، فهو أحقُّ به، وإن ماتَ الذي ابتاعهُ، فصاحبُ المتاعِ فيه أُسوةُ الغُرماءِ (٤)» .\nولفظُ أبي داود مثله، وله في أخرى عن أبي بكر أيضًا نحوه، وزاد: «وإن كان قضى من ثمنها شيئًا، فما بقي فهو أُسوةُ الغُرماءِ» .\nوله في أُخرى عن أبي بكر بن عبد الرحمن عن أبي هريرة نحوه، وقال: «فإنْ كان قضاهُ من ثمنِها شيئًا، فما بَقِيَ فهو أُسوةُ الغرماء، وَأَيُّما امرئٍ هَلَكَ، وعندهُ متاعُ امرئ بعينه، اقْتَضى منه شيئًا أو لم يقْتَضِ، فهو أُسوة الغرماءِ» .\nوأخرج النسائي نَحْوًا من هذه الروايات (٥) . ⦗٥٥١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفلس) الرجل: إذا لم يبق له مال، ومعناه: صارت دراهمه فلوسًا وزيوفًا، ويجوز أن يراد: صار إلى حال يقال: ليس معه فلس.\n_________\n(١) يعم من كان له مال عند الآخر بقرض أو بيع، وإن كانت قد وردت أحاديث مصرحة بلفظ البيع، لأن الخاص الموافق للعام لا يخصص العام عند جماهير العلماء.\n(٢) أما إذا وجده وقد تغير بصفة من الصفات أو بزيادة أو نقصان، فإنه ليس صاحبه أولى به، بل يكون أسوة الغرماء.\n(٣) وقد وصله أبو داود رقم (٣٥٢٢)، وسنده صحيح.\n(٤) قال اللكنوي في \" التعليق الممجد \" ص ٣٤: ومذهب الحنفية في ذلك أن صاحب المتاع ليس بأحق لا في الموت ولا في الحياة، لان المتاع بعد ما قبضه المشتري صار ملكًا خاصًا له، والبائع صار أجنبيًا منه كسائر أمواله، فالغرماء شركاء للبائع فيه في كلتا الصورتين، وإن لم يقبض، فالبائع أحق لاختصاصه به، وهذا معنى واضح لولا ورود النص بالفرق، وسلفهم في ذلك علي، فإن قتادة روى عن خلاس بن عمرو عن علي أنه قال: هو أسوة الغرماء إذا وجدها بعينها، وأحاديث خلاس عن علي ضعيفة، وروي مثله عن إبراهيم النخعي.\n(٥) البخاري ٥ / ٤٧ في الاستقراض، باب إذا وجد ماله عند مفلس في البيع والقرض، ومسلم رقم (١٥٥٩) في المساقاة، باب من أدرك ما باعه عند المشتري وقد أفلس، والموطأ ٢ / ٦٧٨ في البيوع، باب ما جاء في إفلاس الغريم، والترمذي رقم (١٢٦٢) في البيوع، باب ما جاء إذا ⦗٥٥١⦘ أفلس للرجل غريم، وأبو داود رقم (٣٥١٩) و(٣٥٢٠) و(٣٥٢٢) في البيوع، باب في الرجل يفلس فيجد الرجل متاعه بعينه، والنسائي ٧ / ٣١١ في البيوع، باب الرجل يبتاع فيفلس، وابن ماجة رقم (٢٣٥٨) و(٢٣٥٩) في الأحكام، باب من وجد متاعه بعينه، وقال الترمذي: حديث حسن صحيح، والعمل على هذا عند بعض أهل العلم، وهو قول الشافعي وأحمد وإسحاق. وقال بعض أهل العلم: هو أسوة الغرماء، وهو قول أهل الكوفة. وراجع شرح هذا الحديث في \" عمدة القاري \" ٦ / ٥٣، ٥٩ و\" فتح الباري \" ٥ / ٤٧، ٤٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٤٢١) عن يحيى بن سعيد. و«الحميدي» (١٠٣٦) قال: حدثنا سفيان. قال: حدثنا يحيى بن سعيد. و«أحمد» (٢/٢٢٨) قال: حدثنا هشيم. قال: حدثنا يحيى بن سعيد. وفي (٢/٢٤٧، ٢٤٩) قال: حدثنا سفيان، عن يحيى. وفي (٢/٢٥٨) قال: حدثنا يزيد. قال: أخبرنا يحيى، يعني ابن سعيد. وفي (٢/٤٧٤) قال حدثنا يحيى، عن يحيى. و«الدارمي» (٢٥٩٣) قال: أخبرنا يزيد بن هارون. قال: حدثنا يحيى. و«البخاري» (٣/١٥٥) قال: حدثنا أحمد ابن يونس. قال: حدثنا زهير. قال: حدثنا يحيى بن سعيد. و«مسلم» (٥/٣١) قال: حدثنا أحمد بن عبد الله بن يونس. قال: حدثنا زهير بن حرب. قال: حدثنا يحيى بن سعيد (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا هشيم (ح) وحدثنا قتيبة بن سعيد، ومحمد بن رمح، جميعا عن الليث بن سعد (ح) وحدثنا أبو الربيع ويحيى بن حبيب الحارثي. قالا: حدثنا حماد، يعني ابن زيد (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب ويحيى بن سعيد وحفص بن غياث، كلا هؤلاء عن يحيى بن سعيد. (ح) وحدثنا ابن أبي عمر. قال: حدثنا هشام ابن سليمان، وهو ابن عكرمة بن خالد المخزومي، عن ابن جريج. قال: حدثني ابن أبي حسين. و«أبو داود» (٣٥١٩) قال: حدثنا عبد الله بن مسلمة عن مالك (ح) وحدثنا النفيلي. قال: حدثنا زهير. كلاهما عن يحيى بن سعيد. و«ابن ماجة» (٢٣٥٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة (ح) وحدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد، جميعا عن يحيى بن سعيد. و«الترمذي» (١٢٦٢) قال: حدثنا قتيبة. قال: حدثنا الليث، عن يحيى بن سعيد. و«النسائي» (٧/٣١١) قال: أخبرنا قتيبة. قال: حدثنا الليث، عن يحيى. (ح) وأخبرني عبد الرحمن بن خالد وإبراهيم بن الحسن، قال: حدثنا حجاج بن محمد قال: قال ابن جريج. أخبرني ابن أبي حسين. كلاهما -يحيى بن سعيد الأنصاري، وابن أبي حسين وهو عبد الله بن عبد الرحمن - عن أبي بكر بن محمد ابن عمرو بن حزم، عن عمر بن عبد العزيز.\n* وأخرجه أبو داود (٣٥٢٢) قال: حدثنا محمد بن عوف. قال: حدثنا عبد الله بن عبد الجبار، يعني الخبائري. قال: حدثنا إسماعيل، يعني ابن عياش، عن الزبيدي. و«ابن ماجة» (٢٣٥٩) قال: حدثنا هشام بن عمار. قال: حدثنا إسماعيل بن عياش، عن موسى بن عقبة. كلاهما (الزبيدي، وموسى بن عقبة) عن الزهري.\nكلاهما - عمر بن عبد العزيز، والزهري - عن أبي بكر بن عبد الرحمن بن الحارث بن هشام، فذكره.\n* وأخرجه أبو داود (٣٥٢٠) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٣٥٢١) قال: حدثنا سليمان بن داود. قال: حدثنا عبد الله، يعني ابن وهب. قال: أخبرني يونس.\nكلاهما -مالك، ويونس -عن ابن شهاب، عن أبي بكر بن عبد الرحمن بن الحارث بن هشام، أن رسول الله ﷺ ... فذكره مرسلا.\n* قال أبو داود: حديث مالك أصح، يعني حديث مالك عن الزهري أصح من حديث الزبيدي، عن الزهري.\n-ورواه هشام بن يحيى المخزومي أيضا عن أبي هريرة: أخرجه الحميدي (١٠٣٥) قال: حدثنا سفيان. و«أحمد» (٢/٢٤٩) قال: حدثنا سفيان. و«عبد بن حميد» (١٤٤١) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر، عن أيوب.\nكلاهما -سفيان، وأيوب- عن عمرو بن دينار. قال: أخبرني هشام بن يحيى المخزومي، فذكره.\nورواه بشير بن نهيك عن أبي هريرة..\n* أخرجه أحمد (٢/٣٤٧) قال: حدثنا عفان. قال: حدثنا همام. وفي (٢/٣٨٥) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٢/٤١٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤١٣) قال: حدثنا عفان قال: حدثنا أبان بن يزيد. وفي (٢/٤٦٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة (ح) وحجاج. قال: حدثني شعبة. وفي (٢/٤٨٧): قال: حدثنا إسماعيل. قال: حدثنا سعيد بن أبي عروبة. وفي (٢/٥٠٨) قال: حدثنا يزيد. قال: أخبرنا سعيد. و«مسلم» (٥/، ٣١ ٣٢) قال: حدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر وعبد الرحمن بن مهدي. قالا: حدثنا شعبة (ح) وحدثني زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا سعيد (ح) وحدثني زهير بن حرب. أيضا. قال: حدثنا معاذ بن هشام. قال: حدثني أبي.\nستتهم - همام، وحماد بن سلمة، وشعبة، وأبان، وسعيد، وهشام الدستوائي - عن قتادة، عن النضر ابن أنس، عن بشير بن نهيك، فذكره.\n-ورواه الحسن أيضا عن أبي هريرة.\n* أخرجه أحمد (٢/٥٢٥) قال حدثنا يحيى بن آدم قال: حدثنا ابن إدريس عن هشام عن الحسن، فذكره.\nورواه عن أبي هريرة عرك بن مالك.\n* أخرجه مسلم (٥/٣٢) قال: حدثني محمد بن أحمد بن أبي خلف وحجاج بن الشاعر. قالا: حدثنا أبو سلمة الخزاعي، قال حجاج: منصور بن سلمة. قال: أخبرنا سليمان بن بلال، عن خثيم بن عراك، عن أبيه، فذكره.\nورواه عن أبي هريرة أيضا عمر بن خلدة:.\nأخرجه أبو داود (٣٥٢٣) قال: حدثنا محمد بن بشار. قال: حدثنا أبو داود. و«ابن ماجة» (٢٣٦٠) قال: حدثنا إبراهيم بن المنذر الحزامي وعبد الرحمن بن إبراهيم الدمشقي. قالا: حدثنا ابن أبي فديك. كلاهما - أبو داود الطيالسي، وابن أبي فديك - عن ابن أبي ذئب، عن أبي المعتمر بن عمرو بن رافع، عن عمر بن خلدة، فذكره.","vol":"2","page":549},{"text":"١٠٢٣ - (د س) سمرة بن جندب - ﵁ -: قال: قال رسول الله ﷺ: «منْ وجد عَيْنَ مالِهِ عِندَ رجلٍ، فهو أحقُّ، ويَتْبَعُ المتاع مَنْ باعهُ» . أخرجه أبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عين ماله) عين المال: نفسه وذاته.\n(أسوة) الأسوة: القدوة، يعني: أنهم في المال الموجود للمفلس سواء، لا ينفرد به أحدهم دون الآخر.\n_________\n(١) أبو داود رقم (٣٥٣١) في البيوع، باب الرجل يأخذ حقه من تحت يده، والنسائي ٧ / ٣١٣ و٣١٤ في البيوع، باب الرجل يبيع السلعة فيستحقها مستحق، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٥/١٣) قال: ثنا زكريا بن أبي زكريا. و«أبو داود» (٣٥٣١) قال: ثنا عمرو بن عون. و«النسائي» (٧/٣١٣) قال: ثنا محمد بن داود قال: ثنا عمرو بن عون.\nكلاهما (زكريا، وعمرو) قالا: ثنا هشيم، عن موسى بن السائب، عن قتادة، عن الحسن، فذكره. وبنحوه:.\n* أخرجه أحمد (٥/١٠) قال: ثنا عبد الصمد، قال: ثنا عمر بن إبراهيم، قال: ثنا قتادة، عن الحسن، فذكره.\nقلت: فيه موسى بن السائب، قال عنه الحافظ صدوق، ومتابعة عمر بن إبراهيم له، ضعيفة لأن في روايته عن قتادة ضعف.","vol":"2","page":551},{"text":"١٠٢٤ - (م ت د س) أبو سعيد الخدري - ﵁ -: قال: أصيب رجلٌ في عهدِ رسول الله ﷺ في ثمارٍ ابتاعها، فكَثُرَ دَيْنُهُ فأفلس، ⦗٥٥٢⦘ فقال رسولُ الله ﷺ: «تصَدَّقوا عليه، فتصدَّق الناسُ عليه، فلم يبْلُغْ ذلك وفاءَ دَيْنِهِ، فقال رَسُولُ الله ﷺ لغُرمائِه: خُذوا ما وجدتُمْ، وليس لكم إلا ذلك» أخرجه الجماعة إلا البخاري، والموطأ (١) .\n_________\n(١) مسلم رقم (١٥٥٦) في المساقاة، باب استحباب الوضع من الدين، والترمذي رقم (٦٥٥) في الزكاة، باب ما جاء فيمن تحل له الصدقة، وأبو داود رقم (٣٤٦٩) في البيوع، باب وضع الجائحة، والنسائي ٧ / ٢٦٥ في البيوع، باب وضع الجوائح، و٣١٢، باب الرجل يبتاع فيفلس، وأخرجه ابن ماجة رقم (٢٣٥٦) في الأحكام، باب تفليس المعدم والبيع عليه لغرمائه، وأحمد في مسنده ٣ / ٣٦.\nقال النووي: وفي الحديث التعاون على البر والتقوى، ومواساة المحتاج ومن عليه دين، والحث على الصدقة عليه، وأن المعسر لا تحل مطالبته ولا ملازمته ولا سجنه، وبه قال الشافعي ومالك وجمهورهم. وحكي عن ابن شريح حبسه حتى يقضى الدين، وإن كان قد ثبت إعساره، وعن أبى حنيفة ملازمته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مسلم في البيوع (، ٢٥ ١) عن قتيبة عن الليث و(، ٢٥ ٣) عن يونس بن عبد الأعلى عن ابن وهب عن عمرو بن الحارث كلاهما عن بكير بن الأشج؟ أبو داود فيه (البيوع ٦٠، ١) عن قتيبة به الترمذي في الزكاة (٢٤) عن قتيبة به وقال حسن صحيح النسائي في البيوع (٢٨، ٤) عن قتيبة به و(، ٩٣ ٣) عن أبي الطاهر بن السرح عن ابن وهب عن الليث وعمرو بن الحارث به وابن ماجة في الأحكام (، ٢٥ ١) عن أبي بكر بن أبي شيبة عن شبابة عن ليث به الأشراف (٣/٤٣٨) .","vol":"2","page":551},{"text":"١٠٢٥ - (ط) عمر بن عبد الرحمن بن دلاف المزني - ﵀ -: عن أبيه، أنَّ رَجُلًا مِنْ جُهَيْنَةَ كان [يسبق الحاجَّ فـ] يشْتري الرَّواَحل فَيُغالي بها ثُمَّ يُسْرِعُ في السَّيْر فَيَسْبِقُ الحاجَّ فَأَفْلَسَ، فَرُفِعَ أمْرُهُ إلى عمر [بن الخطاب] فقال: أمَّا بعدُ، أيها الناسُ، فَإِنَّ الأُسَيْفِعَ - أُسَيْفِعَ جُهَيْنَةَ- رَضِيَ من دِينِهِ وأَمانَتِهِ أَنْ يُقَالَ: سَبَقَ الحاجَّ، ألا وإنَّهُ قد ادَّانَ مُعْرِضًا، فأصْبَحَ قَدْ رِينَ بهِ، فَمنْ كان له عليه دَيْنٌ، فَلْيَأْتِنا بالغَداةِ، نَقْسِمُ مَالَهُ بين غُرَمائِهِ، وإيَّاكُمْ والدَّيْنَ، فإنَّ أوَّلَهُ هَمٌّ، وآخِرَهُ حَرْبٌ. أخرجه الموطأ (١) . ⦗٥٥٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرواحل) جمع راحلة، يعني الإبل.\n(أسيفع) تصغير أسفع، والسفعة في اللون: السواد.\n(قد ادَّان) أدنت الرجل، وداينته: إذا بعت منه بأجل، وادنت منه: إذا اشتريت منه إلى أجل.\n(مُعْرِضًا) المعرض هاهنا بمعنى: المعترض، أي: اعترض لكل من يقرضه. يقال: عرض لي الشيء وأعرض وتعرض واعترض بمعنى واحد. وقيل: معناه: ادَّان معرضًا عمن يقول له: لا تستدن، فلا يقبل. ⦗٥٥٤⦘\nوقيل: معناه: أخذ الدين معرضًا عن الأداء.\n(قدْ رِيْن به) رين به: أي: أحاط به الرين، كأن الدين قد علاه وغطاه. يقال: رين بالرجل رينًا: إذا وقع فيما لا يستطيع الخروج منه.\n(حرب) الحرب بسكون الراء: معروف، يعني: أنه يعقب الخصومة والنزاع. وبفتح الراء: السلب والنهب. والله أعلم.\n_________\n(١) ٢ / ٧٧٠ في الوصية، باب جامع القضاء وكراهيته، وسنده منقطع، وقال الحافظ في \" التلخيص \" ٣ / ٤٠: وصله الدارقطني في \" العلل \" من طريق زهير بن معاوية، عن عبيد الله بن عمر، عن عمر بن عبد الرحمن بن عطية بن دلاف، عن أبيه، عن بلال بن الحارث، عن عمر، وهو عند مالك، عن ابن دلاف، عن أبيه، أن رجلًا، ولم يذكر بلالًا. قال الدارقطني: والقول قول زهير ⦗٥٥٣⦘ ومن تابعه. وقال ابن أبي شيبة عن عبد الله بن إدريس عن العمري عن عمر بن عبد الرحمن بن دلاف عن أبيه، عن عمه بلال بن الحارث المزني - فذكر نحوه -. وقال البخاري في \" تاريخه \": عمر بن عبد الرحمن بن عطية بن دلاف المزني المدني: روى عن أبي أمامة، وسمع أباه.\nوأخرج البيهقي القصة من طريق مالك، وقال: رواه ابن علية، عن أيوب قال: \" نبئت عن عمر \" فذكر نحو حديث مالك، وقال فيه: \" فقسم ماله بينهم بالحصص \".\nقال الحافظ: وقد رواه عبد الرزاق، عن معمر، عن أيوب قال: \" ذكر بعضهم: كان رجل من جهينة ... \" فذكره بطوله، ولفظه: \" كان رجل من جهينة يبتاع الرواحل فيغلي بها، فدار عليه دين حتى أفلس، فقام عمر على المنبر فحمد الله وأثنى عليه، ثم قال: ألا لا يغرنكم صيام رجل ولا صلاته، ولكن انظروا إلى صدقه إذا حدث، وإلى أمانته إذا اؤتمن، وإلى ورعه إذا استغنى - ثم قال -: ألا إن الأسيفع أسيفع جهينة، فذكر نحو سياق مالك \". قال عبد الرزاق: وأخبرنا ابن عيينة، أخبرني زياد، عن ابن دلاف، عن أبيه مثله. وروى الدارقطني في \" غرائب مالك \" من طريق عبد الرحمن بن مهدي، عن مالك، عن عمر بن عبد الرحمن بن عطية بن دلاف، عن أبيه، عن جده، قال: قال عمر، فذكره نحو سياق أيوب إلى قوله: \" استغنى \" ولم يذكر بعده من قصة الأسيفع وقال: رواه ابن وهب، عن مالك، ولم يقل في الإسناد: عن جده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (١٥٤٠) فذكره.\n* وقال الزرقاني في «شرح الموطأ» وصله الدارقطني وابن أبي شيبة من طريق عبيد الله بن عمر عن ابن بلال، عن أبيه عن بلال بن الحارث عن عمر.","vol":"2","page":552},{"text":"١٠٢٦ - () (سعيد بن المسيب): قال: قَضَى عُثْمانُ - ﵁-: أنَّ مَنِ اقْتَضى حَقَّهُ قَبْلَ أنْ يُفْلِسَ غَرِيُمهُ شَيئًا، فهو له. أخرجه (١) .\n_________\n(١) لم يذكر من أخرجه وهو في \" سنن البيهقي \" ٦ / ٤٦ ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البيهقي (٦/٤٦) أخبرنا محمد بن أحمد بن زكريا أنبأنا أبو طاهر محمد بن الفضل ثنا جدي محمد بن إسحاق بن خزيمة ثنا علي بن حجر ثنا إسماعيل بن جعفر ثنا محمد بن أبي حرملة أنه سمع سعيد ابن المسيب.","vol":"2","page":554},{"text":"<span data-type=\"title\" id=toc-275>الكتاب السابع: في تمني الموت</span>\n١٠٢٧ - (خ م ت د س) أنس بن مالك - ﵁ -: قال: قال رسول الله ﷺ: «لا يَتمَنَّينَّ أَحَدُكُمُ الموتَ مِنْ ضُرٍّ أَصابَهُ، فَإنْ كانَ لا بُدَّ فَاعِلًا، فَلْيَقُلْ: اللَّهمَّ أحْيِني ما كانَتِ الحْياةُ خَيْرًا لي، وتَوَفَّني إذَا كانتِ الْوَفَاةُ خَيْرًا لي» .\nوفي رواية قال أنسٌ: لَوْلا أَنَّ رسولَ اللهِ ﷺ قال: «لا يَتمَّنَينَّ أحدُكُم ⦗٥٥٥⦘ الموتَ، لتَمَنَّيْتُهُ» . أخرجه الجماعة إلا الموطأ (١) .\n_________\n(١) البخاري ١٠ / ١٠٧ و١٠٨ في المرضى، باب تمني المريض الموت، وفي الدعوات، باب الدعاء بالموت والحياة، ومسلم رقم (٢٦٨٠) في الذكر والدعاء، باب كراهة تمني الموت، والترمذي رقم (٩٧١) في الجنائز، باب في النهي عن تمني الموت، وأبو داود رقم (٣١٠٨) و(٣١٠٩) في الجنائز، باب كراهية تمني الموت، والنسائي ٤ / ٣ في الجنائز، باب تمني الموت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٦٣)، و«عبد بن حميد» (١٢٤٦) كلاهما عن عبد الرزاق، عن معمر. مختصر على أوله (لا يتمنى أحدكم الموت) .\n* وأخرجه أحمد (٣/١٩٥)، قال: ثنا حجاج. وفي (٣/٢٠٨) قال: ثنا روح. و«عبد بن حميد» (١٣٧٢) قال: ثنا هاشم بن القاسم. و«البخاري» (٧/١٥٦) قال: ثنا آدم. و«مسلم» (٨/٦٤) قال: ثنا ابن أبي خلف، قال: ثنا روح. أربعتهم - حجاج، وروح هاشم، وآدم - عن شعبة.\n* وأخرجه أحمد (٣/٢٤٧)، ومسلم (٨/٦٤) قال: ثنى زهير بن حرب كلاهما - أحمد، وزهير- قالا: ثنا عفان، قال: ثنا حماد بن سلمة.\n* وأخرجه النسائي (٤/٣) قال: نا أحمد بن حفص بن عبد الله، قال: ثنى أبي، قال: ثنى إبراهيم بن طهمان، عن الحجاج، وهو البصري، عن يونس.\nأربعتهم - معمر، وشعبة، وحماد، ويونس بن عبيد- عن ثابت، فذكره.\nوعن عبد العزيز بن صهيب عنه:\n* أخرجه أحمد (٣/١٠١)، والبخاري (٨/٩٤) قال: ثنا ابن سلام. و«مسلم» (٨/٦٤) قال: ثنا زهير بن حرب. و«الترمذي» (٩٧١)، و«النسائي» (٤/٣)، وفي عمل اليوم والليلة (١٠٥٧) كلاهما - الترمذي والنسائي - عن علي بن حجر.\nأربعتهم - أحمد، وابن سلام، وزهير، وعلي - عن إسماعيل بن علية.\n* وأخرجه أحمد (٣/٢٠٨) قال: ثنا روح. وفي (٣/٢٨١) قال: ثنا محمد بن جعفر. و«النسائي» في عمل اليوم والليلة (١٠٥٩) قال: نا محمد ابن بشار، قال: ثنا محمد. كلاهما -روح، وابن جعفر- قالا: ثنا شعبة.\n* وأخرجه أبو داود (٣١٠٨) قال: ثنا بشر بن هلال، و«ابن ماجة» (٤٢٦٥) قال: ثنا عمران بن موسى. و«النسائي» (٤/٣) قال: أنبأنا عمران بن موسى. كلاهما -بشر، وعمران - عن عبد الوارث ابن سعيد.\nثلاثتهم -إسماعيل، وشعبة، وعبد الوارث - عن عبد العزيز بن صهيب، فذكره.\n-وعن حميد، عنه:\nأخرجه أحمد (٣/١٠٤) قال: ثنا ابن أبي عدي. و«عبد بن حميد» (١٣٩٨) قال: نا يزيد بن هارون. و«النسائي» (٤/٣) قال: نا قتيبة، قال: ثنا يزيد بن زريع.\nثلاثتهم - ابن أبي عدي، وابن هارون، وابن زريع - عن حميد، فذكره. وعن علي بن زيد، عنه:\n* أخرجه أحمد (٣/١٧١) قال: ثنا محمد بن جعفر. وفي (٣/٢٠٨) قال: ثنا روح. و«النسائي» في عمل اليوم والليلة (١٠٦١) قال: نا إسحاق بن إبراهيم، قال: نا أبو النضر.\nثلاثتهم - ابن جعفر، وروح، وأبو النضر - قالوا: ثنا شعبة، قال: سمعت علي بن زيد، فذكره.\nوعن قتادة، عنه:\n* أخرجه أبو داود (٣١٠٩) قال: ثنا محمد بن بشار. و«النسائي» في عمل اليوم والليلة (١٠٦٠) قال: نا عبد الله بن الهيثم بن عثمان.\nكلاهما -ابن بشار، وعبد الله - قالا: ثنا أبو داود، قال: ثنا شعبة، عن قتادة، فذكره.\n-وعن النضر بن أنس، عنه:\n* أخرجه أحمد (٣/٢٥٨) قال: ثنا عفان، قال: ثنا عبد الواحد. و«البخاري» (٩/١٠٤) قال: ثنا حسن بن الربيع، قال: ثنا أبو الأحوص. و«مسلم» (٨/٦٤) قال: ثنى حامد بن عمر، قال: ثنا عبد الواحد بن زياد.\nكلاهما - عبد الواحد، وأبو الأحوص - عن عاصم الأحول، قال: ثنى النضر بن أنس، فذكره.","vol":"2","page":554},{"text":"١٠٢٨ - (خ م س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «لا يَتَمَنَّينَّ أحدُكُم الموتَ إِمَّا مُحسِنًا، فَلَعلَّهُ يَزْدادُ، وإما مسيئًا، فلعله يستَعْتِبُ» .\nهذا رواية البخاري والنسائي.\nوأخرجه مسلم قال: «لاَ يَتَمنَّيَنَّ أحدُكُمُ الموتَ، ولا يدْعُ بهِ من قَبْلِ أنْ يَأْتِيَهُ، إنَّهُ إذا ماتَ انْقَطَعَ عَمَلُهُ (١)، وإنه لا يزيدُ الْمؤمِنَ عُمُرُهُ إلا خَيْرًا (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يستعتب) استعب الرجل: إذا استقال من شيء فعله، أو قاله، يقال: عتب عليه يعتب: إذا وجد عليه، فإذا فاوضه فيما عتب عليه فيه، قيل: عاتبه، فإذا رجع إلى مسرته: فقد أعتب، والاسم العتبى، وهو رجوع المعتوب عليه إلى ما يرضى العاتب. والله أعلم\n_________\n(١) قال النووي: هكذا هو في بعض النسخ \" عمله \"، وفي كثير منها \" أمله \"، وكلاهما صحيح، لكن الأول أجود، وهو المكرر في الأحاديث والله أعلم.\n(٢) البخاري ١٠ / ١٠٩ و١١٠ في المرضى، باب تمني المريض الموت، وفي الرقاق، باب القصد والمداومة على العمل، ومسلم رقم (٢٦٨٢) في الذكر والدعاء، باب كراهة تمني الموت، والنسائي ٤ / ٢ و٣ في الجنائز، باب تمني الموت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في الطب (بل في المرض ١٩، ٣) عن أبي اليمان عن شعيب وفي التمني (٦:٣) عن عبد الله بن محمد عن هشام بن يوسف عن معمر (س) في الجنائز (١:٢) عن عمرو بن عثمان عن بقية عن الزبيدي ثلاثتهم عن الزهري عن أبي عبيد به قال (س) هذا عندي أولى بالصواب يعني من حديث إبراهيم بن سعد عن الزهري عن عبيد الله بن عبد الله عن أبي هريرة. قال:والزبيدي أثبت في الزهرى وأعلم به من إبراهيم،وإبراهيم ثقة. الأشراف (٩/٤٦٤) .","vol":"2","page":555},{"text":"١٠٢٩ - (ت) عمر بن أبي سلمة - ﵁ -: عن أبيه قال: قال رسول الله ﷺ: «لِيَنْظُرَنَّ أحَدُكُم الذي يتمَنَّى، فإنَّهُ لا يدْرِي ما يُكْتَبُ له مِنْ أُمْنِيَّتِهُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٠٥) في الدعوات، باب تحسين الأمنية، وإسناده حسن، وحسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٠٥) قال: ثنا يحيى بن موسى، قال: نا عمرو بن عون، قال: نا أبو عوانة عن عمر بن أبي سلمة، فذكره وقال الترمذي: هذا حديث حسن.","vol":"2","page":556},{"text":"١٠٣٠ - (ت س) حارثة بن مُضرِّب - ﵁ -: قال: دخَلْتُ عَلى خَبَّابٍ - وقد اكْتَوَى في بطنِه- فقال: ما أعلمُ أحدًا من أصْحابِ رسول الله ﷺ لَقِيَ من الْبلاءِ ما لقيتُ، لقد كنتُ ومَا أجِدُ دِرْهمًا على عهدِ رسولِ الله ﷺ، وفي ناحِيَةِ بَيْتي أرْبعونَ أَلفًا، ولولا أَنَّ رسولَ اللهِ ﷺ نهانا - أو نهى - أنْ نتَمَنَّى الموت لتَمَنَّيْتُ.\nوفي رواية: أتيْنا خَبَّابًا نعودُهُ وقد اكتوَى سَبْع كيَّاتٍ فقال: لقد تطَاوَلَ مَرَضِي، ولوْلا أنِّي سمعتُ رسولَ الله ﷺ يقول: «لا تَمنَّوْا الموتَ لتمَنَّيْتُهُ»، وقال: «يُؤْجَرُ الرَّجلُ في نَفَقَتِهِ كُلِّها إلا التُّرابَ» أو قال: «في البناءِ» . أخرجه الترمذي (١) .\nوفي رواية النسائي (٢): قال قيْسٌ: دَخلتُ على خَبَّابٍ وَقدِ اكتوَىَ في بَطْنِهِ سَبْعًا، وقال: لَوْلا أَنَّ رسولَ الله ﷺ نهانا أنْ ندْعُوَ بالموت لدعوتُ به.\n_________\n(١) رقم (٩٧٠) في الجنائز، باب النهي عن تمني الموت، و(٢٤٨٥) في صفة القيامة، باب النهي عن تمني الموت، وإسناده حسن، وقال الترمذي: حديث حسن صحيح.\n(٢) ٤ / ٤ في الجنائز، باب الدعاء بالموت، وإسناده صحيح، وقد أخرج هذه الرواية أيضًا البخاري في صحيحه ١٠ / ١٠٨ في المرضى، باب تمني المرضى الموت، وفي الدعوات، باب الدعاء بالموت والحياة، وفي الرقاق، باب ما يحذر من زهرة الدنيا والتنافس فيها، وفي التمني، باب ما يكره من التمني، ومسلم رقم (٢٦٨١) في الذكر، باب كراهة تمني الموت لضر نزل به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٠/١٠٩) قال: حدثنا أسود بن عامر. و«ابن ماجة» (٤١٦٣) قال: حدثنا إسماعيل بن موسى. و«الترمذي» (٢٤٨٣) قال: حدثنا علي بن حجر، ثلاثتهم -أسود،وإسماعيل، وابن حجر - عن شريك.\n* وأخرجه أحمد (٥/١١٠) و«الترمذي» (٩٧٠) قال: حدثنا محمد بن بشار. كلاهما -أحمد، وابن بشار - قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\n* وأخرجه أحمد (٥/،١١١ ٦/٣٩٥) قال: حدثنا يحيى بن آدم، قال: حدثنا إسرائيل.\nثلاثتهم (شريك، وشعبة، وإسرائيل) عن أبي إسحاق، عن حارثة بن مضرب، فذكره.\n* في رواية أحمد (٥/١١١، ٦/٣٩٥) زيادة: «ثم أتى بكفنه، فلما رآه بكى وقال: لكن حمزة لم يوجد له كفن، إلا بردة ملحا، إذا جعلت على رأسه قلصت عن قدميه، وإذا جعلت على قدميه قلصت عن رأسه، حتى مدت على رأسه، وجعل على قدميه الإذخر» .","vol":"2","page":556},{"text":"<span data-type=\"title\" id=toc-276>ترجمة الأبواب التي أولها تاءٌ، ولم ترد في حرف التاء</span>\n\n(التسعير) في كتاب البيع، من حرف الباء.\n(التَّلْبِيةُ (١) في كتاب الحج، من حرف الحاء.\n(التمتع) في كتاب الحج، من حرف الحاء.\n(التَّحَلُّل) في كتاب الحج، من حرف الحاء.\n(التقصير) في كتاب الحج، من حرف الحاء.\n(التعزير) في كتاب الحدود، من حرف الحاء.\n(التسبيح والتهليل) في الدعاء، من حرف الدال.\n(الترجيل) في الزينة، من حرف الزاي.\n(تقليم الأظافر) في الزينة، من حرف الزاي.\n(التعاضُد والتساعد) في كتاب الصحبة، من حرف الصاد.\n(التوقير) في كتاب الصحبة، من حرف الصاد.\n(التَّثَاؤب) في كتاب الصحبة، من حرف الصاد.\n(التيمم) في كتاب الطهارة، من حرف الطاء.\n(التمائم) في كتاب الطب، من حرف الطاء.\n(توبةُ كَعْبٍ بنِ مالكٍ) في سورة التوبة، من حرف التاء.\n_________\n(١) في نسخة أخرى (التطيب والتلبية","vol":"2","page":557},{"text":"<span data-type=\"title\" id=toc-277>حرف الثاء</span>، وفيه\n<span data-type=\"title\" id=toc-278>كتاب الثناء والشكر</span>\n١٠٣١ - (ت) أسامة بن زيد - ﵁ -: قال: قال رسول الله ﷺ: «مَنْ صُنِعَ إليه مَعْرُوفٌ، فقال لفَاعِلهِ: جَزاكَ الله خَيْرًا، فقد أبلغ في الثَّناء» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٣٦) في البر والصلة، باب ما جاء في المتشبع بما لم يعطه، وإسناده قوي، وقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٣٥) قال: ثنا الحسين بن الحسن المروزي بمكة، وإبراهيم بن سعيد الجوهري قالا: ثنا الأحوص بن جواب عن سعيد بن الخمس عن سليمان التيمي عن أبي عثمان النهدي، فذكره.\nوقال الترمذي: هذا حديث حسن جيد غريب،لا نعرفه إلا من حديث أسامة بن زيد إلا من هذا الوجه، وقد روي عن أبي هريرة عن النبي ﷺ بمثله، وسألت محمد فلم يعرفه.","vol":"2","page":558},{"text":"١٠٣٢ - (د ت) جابر بن عبد الله - ﵄ -: قال: قال رسول الله ﷺ: «مَنْ أُعْطِي عَطاء فَلْيَجْزِ به إنْ وجَدَ، وإنْ لم يجد فَلْيُثْنِ به، فإنَّ منْ أَثْنَى به فَقَدْ شَكَرَهُ، ومن كَتَمَهُ فقد كفَرَهُ، ومن تَحَلَّى بما لم يُعطَ، كان كلابِس ثَوْبَيْ زُورٍ» . هذه رواية الترمذي.\nوأخرجه أبو داود إلى قوله: «فقد كَفرهُ» .\nولأبي داود أيضًا قال: قال النبي ﷺ: «مَنْ أُبْلِيَ فذكرَهُ فقد شَكَره، وإنْ كَتمَهُ فقد كَفَره» (١) . ⦗٥٥٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليجز به) أي: فليكافئه بمثله.\n(كفره) كفران النعمة: جحدها.\n(كلابس ثوبي زور) إنما شبه المتحلي بما ليس عنده، بلابس ثوبي الزور، أي: بثوب ذي زور، وهو الذي يزور على الناس. بأن يتزيا بزي أهل الزهد، ويلبس ثياب أهل التقشف رياء، أو أنه يظهر أن عليه ثوبين، وليس عليه إلا ثوب واحد.\nوقال الأزهري: لابس ثوبي الزور: هو أن يخيط كمًّا على كم، فيظهر لمن رآه: أن عليه قميصين، وليس عليه إلا قميص واحد له كمَّان من كل جانب.\n(من أبلي) الإبلاء: الإنعام، يقال، أبليت الرجل، وأبليت عنده بلاء حسنًا.\n_________\n(١) حديث حسن وهو عند الترمذي رقم (٢٠٣٥) في البر والصلة، باب ما جاء في المتشبع بما لم يعطه ⦗٥٥٩⦘ وحسنه، وأبي داود رقم (٤٨١٣) و(٤٨١٤) في الأدب، باب شكر المعروف، وصححه ابن حبان رقم (٢٠٧٣)، وأخرجه البخاري في \" الأدب المفرد \" رقم (٢١٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٠٣٤) قال حدثنا علي بن حجر قال أخبرنا إسماعيل بن عياش عن عمارة بن غزية عن أبي الزبير فذكره.\nقال الترمذي هذا حديث غريب.","vol":"2","page":558},{"text":"١٠٣٣ - (د ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «لا يشْكُرُ الله منْ لا يشْكُرُ النَّاسَ (١)» . ⦗٥٦٠⦘\nوفي رواية عنه قال: «مَنْ لمْ يشْكُر النَّاسَ لَمْ يشْكُر الله» .\nأخرج الأولى أبو داود، والثانية الترمذي (٢) .\nوقوله: «لا يشكر الله من لا يشكر الناس» معناه: أن كل من كان من طبعه وعادته كفران نعمة الناس، وترك الشكر لهم، كان من عادته كفر نعمة الله، وترك الشكر له.\nوقيل: معناه: أن الله لا يقبل شكر العبد على إحسانه إليه، إذا كان العبد لا يشكر إحسان الناس، ويكفر معروفهم، لاتصال [أحد] الأمرين بالآخر.\n_________\n(١) قال ابن العربي: روي برفع الجلالة و\" الناس \" ومعناه: من لا يشكر الناس لا يشكر الله، وبنصبهما أي: من لا يشكر الناس بالثناء بما أولوه، لا يشكر الله، فإنه أمر بذلك عبيده، أو من لا يشكر الناس كمن لا يشكر الله، ومن شكرهم كمن شكره، وبرفع \" الناس \" ونصب لفظ الجلالة وبرفع لفظ الجلالة ونصب \" الناس \" ومعناه: لا يكون من الله شكر إلا لمن كان شاكرًا للناس، وشكر الله: زيادة النعم وإدامة الخير والنفع منها لدينه ودنياه.\n(٢) أبو داود رقم (٤٨١١) في الأدب، باب شكر المعروف، والترمذي رقم (١٩٥٥) في البر والصلة، باب ما جاء في الشكر لمن أحسن إليك، وإسناده صحيح، وقال الترمذي: حديث حسن صحيح، وأخرجه أحمد ٢ / ٢٥٨، ٢٥٩، ٣٠٣، ٣٨٨، ٤٦١، ٤٩٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥٨) قال: حدثنا عبد الواحد. وفي (٢/٢٩٥) قال: حدثنا يزيد. وفي (٢/٣٠٢، ٤٦١) قال: حدثنا عبد الرحمن. وفي (٢/٣٨٨) قال: حدثنا عفان. وفي (٢/٤٩٢) قال: حدثنا بهز. و«البخاري» في الأدب المفرد (٣١٨) قال: حدثنا موسى بن إسماعيل. و«أبو داود» (٤٨١١) قال: حدثنا مسلم بن إبراهيم. و«الترمذي» (١٩٥٤) قال: حدثنا أحمد بن محمد. قال: أخبرنا عبد الله بن المبارك.\nثمانيتهم عبد الواحد، ويزيد، وعبد الرحمن، وعفان، وبهز، وموسى بن إسماعيل، ومسلم بن إبراهيم، وابن المبارك عن الربيع بن مسلم. قال: حدثنا محمد بن زياد، فذكره.\nوقال الترمذي: هذا حيث حسن صحيح.","vol":"2","page":559},{"text":"١٠٣٤ - (ت) أبو سعيد الخدري - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ لا يشْكُر النَّاسَ لَمْ يشْكُر الله» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٥٦) وحسنه، وفي سنده عطية وهو ضعيف، لكنه بمعنى الذي قبله، وأخرجه أحمد ٣ / ٣٢ و٧٤، وفي الباب عن النعمان بن بشير عند أحمد في \" المسند \" ٤ / ٢٧٨ و٣٧٥ والأشعث بن قيس عند أحمد أيضًا ٥ / ٢١١، ٢١٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه الترمذي (١٩٥٤) حدثنا أحمد بن محمد أخبرنا عبد الله بن المبارك حدثنا الربيع بن مسلم حدثنا محمد بن زياد عن أبي هريرة فذكره. قال هذا حديث حسن صحيح.\n* وأخرجه الترمذي (١٩٥٥) حدثنا أبو معاوية عن ابن أبي ليلى وحدثنا سفيان بن وكيع حدثنا حميد بن عبد الرحمن الرواس عن ابن أبي ليلى عن عطية عن أبي سعيد قال: قال رسول الله ﷺ فذكره.\nوفي الباب عن أبي هريرة والأشعث بن قيس والنعمان بن بشير.\nقال أبو عيسى: هذا:حديث حسن صحيح.","vol":"2","page":560},{"text":"١٠٣٥ - (ت د) أنس بن مالك - ﵁ -: قال: لما قَدِمَ النبيُّ ﷺ المدينةَ، أَتاهُ المهاجرونَ، فقالوا: يا رسولَ الله، ما رأينا قومًا أَبْدَلَ من كثير، ولا أَحسنَ مواساة من قليل، من قومٍ نَزَلنا بين أظهُرِهم، لقَد كَفَوْنا المُؤنَةَ، وأشركونا في الْمَهْنإ، حتى لقد خِفْنا أَن يذَهبُوا بالأجرِ كُلِّهِ، قال: ⦗٥٦١⦘ «لا ما دَعوْتُمُ الله لهم، وأثْنَيْتُم عليه» . هذه رواية الترمذي.\nواختصره أبو داود، وقال: إنَّ المهاجرين قالوا: يا رسولَ الله، ذهب الأنصار بالأجْرِ كلِّهِ، قال: «لا، ما دَعَوْتُم الله لهم وأَثنيتم عليهم» (١) .\n_________\n(١) الترمذي رقم (٢٤٨٩) في صفة القيامة، باب مواساة الأنصار والمهاجرين، وأبو داود رقم (٤٨١٢) في الأدب، باب شكر المعروف، وإسناده صحيح، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٠٠) قال: ثنا يزيد. وفي (٣/٢٠٤) قال: ثنا معاذ. و«الترمذي» (٢٤٨٧) قال: ثنا الحسين بن الحسن المروزي، قال ثنا ابن أبي عدي. ثلاثتهم - يزيد، ومعاذ، وابن أبي عدي - عن حميد فذكره.\nقال الترمذي: هذا حديث صحيح حسن غريب من هذا الوجه.","vol":"2","page":560},{"text":"١٠٣٦ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «الطَّاعِمُ الشَّاكِرُ، بمنزلَةِ الصَّائِم الصَّابِرِ» .أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطاعم) الآكل، يقال: طعم يطعم طعمًا، فهو طاعم: إذا أكل، أو ذاق.\n_________\n(١) رقم (٢٤٨٨) في صفة القيامة، باب الطاعم الشاكر بمنزلة الصائم الصابر وحسنه، وأخرجه ابن ماجة رقم (١٧٦٩) في الصيام، باب فيمن قال: الطاعم الشاكر كالصائم الصابر، وأحمد ٢ / ٢٨٣ و٢٨٩، وصححه الحاكم وأقره الذهبي، وعلقه البخاري، وله شاهد من حديث سنان بن سنة عند أحمد ٤ / ٣٤٣، والدارمي ٢ / ٩٥، وابن ماجة رقم (١٧٦٥)، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٨٦) حدثنا إسحاق بن موسى الأنصاري حدثنا محمد بن معن المدني الغفاري حدثني أبي عن سعيد المقبري عن أبي هريرة،فذكره.\nقال أبو عيسى: هذا حديث حسن غريب.","vol":"2","page":561},{"text":"١٠٣٧ - () (أبو هريرة - ﵁ -): أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ أسْدى إليه أخوه معروفًا، فقال له: جزاك الله خَيرًا، فقد أبلغ في الثناء» .\nوفي رواية قال: «مَنْ أُوليَ مَعْرُوفًا - أو قال: أُسديَ إليه معروف ⦗٥٦٢⦘ فقال لِلّذي أسداهُ إليه: جزاك الله خيرًا، فقد أبلغ في الثناء» . أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أسدى معروفًا) أسدى وأولى بمعنى: أعطى، والمعروف: صفة لمحذوف: أي شيئًا معروفًا، والمراد به: الجميل والبر، والإحسان في القول والعمل.\n_________\n(١) في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى حديث زيد بن ثابت المتقدم.","vol":"2","page":561},{"text":"<span data-type=\"title\" id=toc-279>حرف الجيم</span>\nويشتمل على كتابين: كتاب الجهاد، وكتاب الجدال والمِرَاء\n<span data-type=\"title\" id=toc-280>الكتاب الأول: في الجهاد وما يتعلق به من الأحكام واللوازم</span>، وفيه بابان\n<span data-type=\"title\" id=toc-281>الباب الأول: في الجهاد وما يختص به</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-282>الفصل الأول: في وجوبه، والحث عليه</span>\n١٠٣٨ - (د) أبو هريرة - ﵁ -: قال: رسول الله ﷺ: «الجهادُ واِجبٌ عليكم مع كلِّ أمير: بَرًا كانَ أو فاَجِرًا، والصلاةُ واجبة عليكم خلفَ كل مسلم: برًا كان أَو فاجرًا، وإن عَمِلَ الكبائر، والصلاة واجبة على كل مسلم: برًا كان أو فاجرًا، وإن عمل الكبائرَ» ⦗٥٦٤⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (برًا) البر: اسم جامع للخير كله، ومنه: رجل بار وبر، فجمع بار: بررة وجمع بر: أبرار.\n(فاجرًا) الفجور: الفسق والكذب، وبالجملة: فكل ما في البر من الخير. ففي الفجور من الشر.\n(الكبائر) جمع كبيرة، وهي ما كبر من المعاصي، وعظم من الذنوب.\n_________\n(١) رقم (٢٥٣٣) في الجهاد، باب الغزو مع أئمة الجور، من حديث ابن وهب عن معاوية بن صالح عن العلاء بن الحارث، عن مكحول عن أبي هريرة، ورجاله ثقات، إلا أن العلاء بن الحارث كان قد اختلط، ومكحول لم يسمع من أبي هريرة، لكن للجملة الأولى، وهي \" الجهاد واجب عليكم مع كل أمير برًا كان أو فاجرًا \" شاهد عند أبي داود رقم (٢٥٣٣) من حديث أنس تتقوى به بلفظ: \" ثلاث من أصل الإيمان: الكف عمن قال: لا إله إلا الله، ولا تكفره بذنب، ولا تخرجه عن الإسلام بعمل، والجهاد ماض منذ بعثني الله إلى أن يقاتل آخر أمتي الدجال، لا يبطله جور جائر، ولا عدل عادل، والإيمان بالأقدار \"، وفي سنده يزيد بن أبي نشبة الراوي عن أنس، وهو مجهول، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٣٣) حدثنا أحمد بن صالح ثنا ابن وهب حدثني معاوية بن صالح عن العلاء ابن الحارث عن مكحول عن أبي هريرة، فذكره.","vol":"2","page":563},{"text":"١٠٣٩ - (د س) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «جَاِهدُوا المشركين بأموالكم وأنفسكم وألسنتكم» (١) . أخرجه أبو داود والنسائي. ⦗٥٦٥⦘\nوفي أخرى للنسائي: «جاهدوا بأَيديكم وألسنتكم وأموالكم» (٢) .\n_________\n(١) قال المنذري: يحتمل أن يريد بقوله: \" وألسنتكم \" الهجاء، ويؤيده قوله \" فلهو أسرع فيهم من نضح النبل \"، ويحتمل أن يريد به حض الناس على الجهاد وترغيبهم فيه وبيان فضائله لهم.\n(٢) أبو داود رقم (٢٥٠٤) في الجهاد، باب كراهية ترك الغزو، والنسائي ٦ / ٧ في الجهاد، باب وجوب الجهاد، وأخرجه الدارمي في سننه ٢ / ٢١٣ في الجهاد، باب جهاد المشركين باللسان واليد، وأحمد في مسنده ٣ / ١٢٤ و١٥٣ و٢٥١، وإسناده قوي، وصححه ابن حبان رقم (١٦١٨) موارد، والحاكم في \" المستدرك \" ٢ / ٨١ وصححه ووافقه الذهبي، وصححه أيضًا النووي في \" رياض الصالحين \" في آخر باب الجهاد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٣/١٢٤) قال: ثنا يزيد. وفي (٣/١٥٣) قال: ثنا حسن. وفي (٣/٢٥١) قال: ثنا عفان. و«الدارمي» (٢٤٣٦) قال: نا عمرو بن العاصم. و«أبو داود» (٢٥٠٤) قال: ثنا موسى ابن إسماعيل. و«النسائي» (٦/٧) قال: نا هارون بن عبد الله، ومحمد بن إسماعيل بن إبراهيم بن علية، قالا: ثنا يزيد.\nوفي (٦/٥١) قال النسائي: نا عمرو بن علي، قال: ثنا عبد الرحمن.\nستتهم - يزيد بن هارون، وحسن بن موسى، وعفان، وعمرو، وموسى، وعبد الرحمن بن مهدي- عن حماد بن سلمة، عن حميد، فذكره.","vol":"2","page":564},{"text":"١٠٤٠ - (خ م ت د س) ابن عباس - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال يوم الفتح: «لا هجرة بعد الفتح، ولكن جِهادٌ ونيّةٌ، وإذا اْستُنْفِرْتُم فاْنِفِرُوا» أخرجه الجماعة إلا الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهجرة): مفارقة الوطن إلى جهة أخرى بنية المقام فيها، وكان المهاجر في الشريعة: من فارق أهله ووطنه متوجهًا إلى النبي ﷺ رغبة في الإسلام.\n(جهاد) الجهاد: محاربة الكفار.\n(نية) النية: إخلاص الجهاد لله تعالى، يعني أنه لم يبق بعد الفتح هجرة، إنما هو الإخلاص في الجهاد وقتال الكفار.\n(استنفرتم فانفروا) الاستنفار: الاستنجاد والاستنصار، أي: إذا طُلِب منكم النصرة فأجيبوه، أو انفروا خارجين إلى نصرته.\n_________\n(١) البخاري ٦ / ٢٨، ٢٩ في الجهاد، باب وجوب التنفير، وباب فضل الجهاد، وباب لا هجرة بعد الفتح، وباب إثم الغادر للبر والفاجر، وفي الحج، باب فضل الحرم، وباب لا يحل القتال بمكة، ومسلم رقم (١٣٥٣) في الإمارة، باب المبايعة بعد فتح مكة، ورقم (١٣٥٣) في الحج، باب تحريم مكة وصيدها وخلاها، وهو في جملة حديث طويل، والترمذي رقم (١٥٩٠) في السير، ⦗٥٦٦⦘ باب ما جاء في الهجرة، والنسائي ٨ / ١٤٦ في الجهاد، باب الاختلاف في انقطاع الهجرة، وأبو داود رقم (٢٤٨٠) في الجهاد، باب في الهجرة هل انقطعت، وأخرجه الدارمي في سننه ٢ / ٢٣٩ في الجهاد، باب لا هجرة بعد الفتح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٦) (١٩٩١) قال: حدثنا يحيى، عن سفيان. وفي (١/ ٢٥٩) (٢٣٥٣) قال: حدثنا عبيدة. وفي (١/٣١٥) (٢٨٩٨) قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل. وفي (١/٣٥٥) (٣٣٣٥) قال: حدثنا وكيع، قال: حدثنا سفيان. (ح) وعبد الرزاق، قال: أخبرنا سفيان. و«الدارمي» (٢٥١٥) قال: أخبرنا عبيد الله بن موسى، عن إسرائيل، و«البخاري» (٢/، ١٨٠ ٤/١٢٧) قال: حدثنا علي بن عبد الله، قال: حثنا جرير بن الحميد. وفي (٣/١٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٤/١٧) قال: حدثنا علي بن عبد الله، قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان. وفي (٤/٢٨) قال: حدثنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا سفيان. وفي (٤/٩٢) قال: حدثنا آدم بن أبي إياس، قال: حدثنا شيبان. و«مسلم» (٤/١٠٩) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا جرير (ح) وحدثني محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل. وفي (٦/٢٨) قال: حدثنا يحيى بن يحيى، وإسحاق بن إبراهيم، قالا: أخبرنا جرير (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا وكيع، عن سفيان (ح) وحدثنا إسحاق بن منصور، وابن رافع، عن يحيى بن آدم، قال: حدثنا مفضل (يعني ابن مهلهل) (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبيد الله بن موسى، عن إسرائيل. و«أبو داود» (٢٠١٨، ٢٤٨٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير و«الترمذي» (١٥٩٠) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا زياد بن عبد الله. و«النسائي» (٥/٢٠٣) قال: أخبرنا محمد بن قدامة، عن جرير وفي (٥/٢٠٤) قال: أخبرنا محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل. وفي (٧/١٤٦) قال: أخبرنا إسحاق بن منصور، قال: حدثنا يحيى بن سعيد، عن سفيان.\nسبعتهم - سفيان، وعبيدة، ومفضل، وإسرائيل، وجرير، وشيبان، وزياد بن عبد الله - عن منصور ابن المعتمر، عن مجاهد، عن طاووس، فذكره.\n* أخرجه أحمد (١/٢٦٦) (٢٣٩٦) قال: حدثنا زياد بن عبد الله، قال: حدثنا منصور عن مجاهد عن ابن عباس فذكره. (ليس فيه طاووس) .","vol":"2","page":565},{"text":"١٠٤١ - (خ م) عائشة - ﵂ - مثله - ولم تذكر: يوم الفتح. أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٦ / ١٣٢ في الجهاد، باب لا هجرة بعد الفتح، وفي فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة، وفي المغازي، باب مقام النبي ﷺ بمكة زمن الفتح، ومسلم رقم (١٨٦٤) في الإمارة، باب المبايعة بعد فتح مكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٩٢) قال: ثنا علي بن عبد الله. قال: ثنا سفيان قال: قال عمرو وابن جريج. وفي (٥/٧٢، ١٩٣) قال: ثنا إسحاق بن يزيد. قال: ثنا يحيى بن حمزة. قال: ثني الأوزاعي.\nثلاثتهم - عمرو بن دينار، وابن جريج، والأوزاعي - عن عطاء بن أبي رباح، فذكره. وبنحوه:.\n* أخرجه مسلم (٦/٢٨) قال: ثنا محمد بن عبد الله بن نمير قال: ثنا أبي. قال: ثنا عبد الله بن حبيب ابن أبي ثابت، عن عبد الله بن عبد الرحمن بن أبي حسين، عن عطاء، فذكره.","vol":"2","page":566},{"text":"١٠٤٢ - (س) صفوان بن أمية - ﵁ -: قال: «قلت: يا رسولَ الله، يقولون: الجنَّةُ لا يدخلها إلا مَنْ هاجر؟ قال: لا هجرة بعد فتح مكة، ولكن جهادٌ ونيةٌ، وإذا اسْتُنُفِرتُمْ فانفِرُوا» .أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٤٥ و١٤٦ في البيعة، باب ذكر الاختلاف، في انقطاع الهجرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٠١، ٦/٤٦٥) قال: حدثنا عفان. و«النسائي» (٧/١٤٥) قال: أخبرني محمد بن داود، قال: حدثنا معلى بن أسد. كلاهما (عفان، ومعلى) قالا: حدثنا وهيب، قال: حدثنا عبد الله بن طاووس.\n* وأخرجه النسائي (٨/٧٠) قال: أخبرنا محمد بن عبد الله بن عبد الرحيم، قال: حدثنا أسد بن موسى، قال: حدثنا، وذكر حماد بن سلمة، عن عمرو بن دينار.\nكلاهما - ابن طاووس، وعمرو - عن طاووس، فذكره.\n* رواية معلى بن أسد، عن وهيب بن خالد، مختصرة على آخر الحديث.","vol":"2","page":566},{"text":"١٠٤٣ - (م د س) أبو هريرة - ﵁ -: قال: قال رسولُ الله ﷺ: «من مات ولم يغزُ، ولم يُحدِّثْ به نَفْسَهُ، مات على شُعْبَة من النفاق» .\nقال ابن المبارك (١) فنرَى أنَّ ذلك كان على عهدِ رسول اللهِ ﷺ. أخرجه مسلم وأبو داود والنسائي. إلا أنَّ أبا داود قال: «شُعْبَةُ نِفاقٍ» (٢) . ⦗٥٦٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشعبة): الطائفة من كل شيء، والقطعة منه.\n_________\n(١) قال النووي في \" شرح مسلم \": هذا الذي قاله ابن المبارك محتمل، وقد قال غيره: إنه عام، والمراد أن من فعل هذا فقد أشبه المنافقين المتخلفين عن الجهاد في هذا الوصف، فإن ترك الجهاد أحد شعب النفاق. وفي هذا الحديث: أن من نوى فعل عبادة فمات قبل فعلها، لا يتوجه عليه من الذم ما يتوجه على من مات ولم ينوها.\n(٢) مسلم رقم (١٩١٠) في الإمارة، باب ذم من مات ولم يغز ولم يحدث نفسه بالغزو، وأبو داود ⦗٥٦٧⦘ رقم (٢٥٠٢) في الجهاد، باب كراهية ترك الغزو، والنسائي ٦ / ٨ في الجهاد، باب التشديد في ترك الجهاد، وأخرجه أحمد في مسنده ٣ / ٣٧٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٤) قال: حدثنا إبراهيم. و«مسلم» (٦/٤٩) قال: حدثنا محمد ابن عبد الرحمن بن سهم الأنطاكي. و«أبو داود» (٢٥٠٢) قال: حدثنا عبدة بن سليمان المروزي. و«النسائي» (٦/٨) قال: أخبرنا عبدة بن عبد الرحيم. قال: حدثنا سلمة بن سليمان.\nأربعتهم -إبراهيم بن إسحاق، ومحمد بن عبد الرحمن، وعبدة بن سليمان، وسلمة بن سليمان - عن عبد الله بن المبارك، عن وهيب بن الورد المكي. قال: أخبرني عمر بن محمد بن المنكدر، عن سمي، عن أبي صالح، فذكره.","vol":"2","page":566},{"text":"١٠٤٤ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «من لَقيَ الله تعالى بغير أَثرٍ من جهاد، لَقِيَ الله وفي إيمانهِ ثُلْمَةٌ» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٦٦) في فضائل الجهاد، باب ما جاء في فضل المرابط، وأخرجه ابن ماجة والحاكم، وفي سنده إسماعيل بن رافع ضعيف الحفظ، وفيه تدليس الوليد بن مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٦٦) حدثنا علي بن حجر،حدثنا الوليد بن مسلم عن إسماعيل بن رافع عن سمي عن أبي صالح عن أبي هريرة فذكره.\nقال أبو عيسى:هذا حديث غريب من حديث الوليد بن مسلم عن إسماعيل بن رافع، وإسماعيل بن رافع قد ضعفه بعض أصحاب الحديث قال وسمعت محمد يقول هو ثقة مقارب الحديث وقد روى هذا الحديث من غير هذا الوجه عن أبي هريرة عن النبي ﷺ وحديث سلمان إسناده ليس بمتصل، محمد بن المنكدر لم يدرك سلمان الفارسي وقد روى هذا الحديث عن أيوب بن موسى عن مكحول عن شرحبيل بن السمط عن سلمان عن النبي ﷺ وآله وسلم.","vol":"2","page":567},{"text":"١٠٤٥ - (د) أبو أمامة الباهلي - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «من لم يَغْزُ، ولم يُجَهِّزْ غَازِيًا، أَو يُخَلِّفْ غَازيًا في أهله بِخَيْرٍ، أَصابه اللهُ بِقَارِعَةٍ» .\nزاد في رواية: «قبل يوم القيامة» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يجهز) التجهيز: التحميل وإعداد ما يحتاج الغازي إليه، وكذلك تجهيز الميت، وتجهيز العروس ونحو ذلك.\n(يخلف) خلفت الرجل في أهله: إذا صرت له خليفة تقوم في شأنهم مقامه. ⦗٥٦٨⦘\n(بقارعة) القارعة العذاب والبلاء ينزل بالإنسان من الله تعالى.\n_________\n(١) رقم (٢٥٠٣) في الجهاد، باب كراهية ترك الغزو، وفيه تدليس الوليد بن مسلم، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الدارمي (٢٤٢٣) قال: نا محمد بن المبارك، و«أبو داود» (٢٥٠٣) قال: ثنا عمرو بن عثمان، وقرأته على يزيد بن عبد ربه الجرجي. و«ابن ماجة» (٢٧٦٢) قال: ثنا هشام بن عمار.\nأربعتهم - ابن المبارك، وعمرو، ويزيد، وهشام - قالوا: ثنا الوليد بن مسلم، قال: ثنا يحيى بن الحارث الذماري، عن القاسم، فذكره.\nقلت: فيه القاسم بن عبد الرحمن الدمشقي، صدوق يرسل كثيرا.","vol":"2","page":567},{"text":"١٠٤٦ - (خ م د) أبو النصر سَالِمٌ (١) مَوْلَى عمر بن عبيد الله، وكان كاتبًا لَه - ﵁- قال: كَتَبَ إليه عَبْدُ اللهِ بنُ أبي أوْفَى، فقرأتُه حين سَارَ إلى الحَرُوريَّةِ، يخبره: أَنَّ رسولَ اللهِ ﷺ في بعض أيَّامِهِ التي لَقيَ فيها الْعَدُوَّ انْتَظَرَ حتَّى إذا مالت الشَّمْسُ، قام فيهم فقال: «يا أيها الناس، لا تتمنَّوْا لقاءَ العدوِّ، واسألُوا اللهَ العافِية، فإذا لَقِيتُمُوُهمْ فَاصْبِرُوا، وَاعْلَمُوا أن الجنَّة تحتَ ظِلالِ السُّيُوفِ، ثم قال النبيُّ ﷺ: اللَّهمَّ مُنْزِلَ الكتاب، ومُجْريَ السحاب، وهازمَ الأحزاب، اهْزِمهُمْ وانْصُرْنا عليهم»، أخرجه البخاري، ومسلم، وأبو داود. ولم يذكر أبو داود «انتِظارَهُ حتى مَالَتِ الشَّمْسُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظلال السيوف) الظلال: جمع ظل، وهذا من باب الكناية والاستعارة، وهو حث على الجهاد، لأن الإنسان يميل إلى الظل طلبًا للراحة، ⦗٥٦٩⦘ فقيل له: إن الجنة تحت ظلال السيوف، فمن أرادها فليدخل تحت السيف، بأن يحمله ويقاتل به، ويصبر على ألم وقعه.\n(الأحزاب) جمع حزب، وهم الذين يجتمعون من طوائف متفرقة، يتعاضدون على شيء.\n_________\n(١) هو سالم بن أبي أمية التيمي أبو النضر المدني: مولى عمر بن عبيد الله التيمي، والد: بردان. قال ابن عبد البر: أجمعوا على أنه ثقة ثبت، مات في خلافة مروان بن محمد سنة تسع وعشرين ومائة. \" تهذيب \".\n(٢) البخاري ٦ / ١٠٩ و١١٠ في الجهاد، باب لا تتمنوا لقاء العدو، وباب الجنة تحت ظلال السيوف، وباب الصبر عند القتال، وباب كان النبي ﷺ إذا لم يقاتل أول النهار أخر القتال حتى تزول الشمس، وفي التمني، باب كراهية تمني لقاء العدو، ومسلم رقم (١٧٤٢) في الجهاد، باب كراهية تمني لقاء العدو، وأبو داود رقم (٢٦٣١) في الجهاد، باب كراهية تمني لقاء العدو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٦، ٣٠، ٦٢) وفي (٩/١٠٥) قال: حدثنا عبد الله بن محمد، قال: حدثنا معاوية بن عمرو. وفي (٤/٧٧) قال: حدثنا يوسف بن موسى، قال: حدثنا عاصم بن يوسف اليربوعي. و«أبو داود» (٢٦٣١) قال: حدثنا أبو صالح محبوب بن موسى. ثلاثتهم - معاوية، وعاصم، ومحبوب - عن أبي إسحاق الفزاري.\n* وأخرجه مسلم (٥/١٤٣) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج.\nكلاهما - أبو إسحاق، وابن جريج - عن موسى بن عقبة، عن سالم أبي النضر، فذكره.\n* أخرجه أحمد (٤/٣٥٦) قال: حدثنا الحكم بن موسى (قال عبد الله بن أحمد: وسمعته أنا من الحكم) قال: حدثنا ابن عياش، عن موسى بن عقبة، عن أبي النضر، عن عبيد الله بن معمر، عن عبد الله بن أبي أوفى قال: «كان النبي ﷺ، يحب أن ينهض إلى عدوه عند زوال الشمس» .\n* ورواه أيضا عن عبد الله بن أبي أوفى شيخ بالمدينة: أخرجه أحمد (٤/٣٥٣) قال: حدثنا إسماعيل وهو ابن إبراهيم قال: حدثنا أبو حيان عن شيخ، فذكره.\nورواه أيضا عن عبد الله بن أبي أوفى إسماعيل بن أبي خالد:.\nأخرجه الحميدي (٧١٩) قال: حدثنا سفيان. و«أحمد» (٤/٣٥٣) قال: حدثنا وكيع، ويعلى - وهو ابن عبيد - وفي (٤/٣٥٥) قال: حدثنا يزيد بن هارون. وفي (٤/٣٨١) قال: حدثنا يحيى. و«عبد بن حميد» (٥٢٣) قال: حدثنا جعفر بن عون. و«البخاري» (٤/٥٣) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله. وفي (٥/١٤٢) قال: حدثنا محمد، قال: أخبرنا الفزاري، وعبدة. وفي (٨/١٠٤) قال: حدثنا ابن سلام قال: أخبرنا وكيع. وفي (٩/١٧٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا سفيان، وفي (٩/١٧٤) قال البخاري: زاد الحميدي: حدثنا سفيان و«مسلم» (٥/١٤٣) قال: حدثنا سعيد بن منصور، قال: حدثنا خالد بن عبد الله (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع بن الجراح. وفي (٥/١٤٤) قال: حدثنا إسحاق بن إبراهيم، وابن أبي عمر، جميعا عن ابن عيينة. و«ابن ماجة» (٢٧٩٦) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا يعلى بن عبيد. و«الترمذي» (١٦٧٨) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون. و«النسائي» في عمل اليوم والليلة (٦٠٢) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. و«ابن خزيمة» (٢٧٧٥) قال: حدثنا يحيى بن حكيم. قال: حدثنا يحيى - يعني ابن سعيد -.\nعشرتهم - سفيان، ووكيع، ويعلى، ويزيد، ويحيى، وجعفر، وعبد الله بن المبارك، ومروان بن معاوية الفزاري، وعبدة بن سليمان، وخالد - عن إسماعيل بن أبي خالد، فذكره.","vol":"2","page":568},{"text":"١٠٤٧ - (خ م) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «لا تَتمَنَّوْا لِقَاءَ الْعَدُوِّ، وإذا لَقِيتُمُوهم فاصبروا» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) البخاري ٦ / ١١٠ في الجهاد، باب لا تتمنوا لقاء العدو، وفي التمني، باب كراهية تمني لقاء العدو، ومسلم رقم (١٧٤١) في الجهاد، باب كراهية تمني لقاء العدو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٥٢٣) . و«مسلم» (٥/١٤٣) قال: حدثنا الحسن بن علي الحلواني وعبد بن حميد. و«النسائي» في الكبرى «تحفة الأشراف» (١٠/١٣٨٧٤) عن أبي الجوزاء أحمد بن عثمان البصري.\nأربعتهم - أحمد بن حنبل، والحسن بن علي، وعبد بن حميد، وأحمد بن عثمان - عن أبي عامر العقدي عبد الملك بن عمرو، عن المغيرة، وهو ابن عبد الرحمن الحزامي، عن أبي الزناد، عن الأعرج، فذكره.\nوعن موسى بن يسار، عن أبي هريرة. قال: قال رسول الله ﷺ «لا تمنوا لقاء العدو. فإنكم لا تدرون ما يكون في ذالك» .\n* أخرجه أحمد (٢/٤٠٠) قال: حدثنا إسحاق بن إبراهيم الرازي، ختن سلمة الأبرش. قال: حثنا سلمة ابن الفضل. قال: حدثني محمد بن إسحاق، عن عمه موسى بن يسار، فذكره.","vol":"2","page":569},{"text":"١٠٤٨ - (س) سلمة بن نفيل الكندي - ﵁ - (١): قال: كنتُ جالسًا عند رسول الله ﷺ، فقال رَجُلٌ: يا رسولَ الله، أَذال الناسُ الخْيلَ، ووضَعوا السلاح، قالوا: لا جهادَ، قد وضَعَتِ الحربُ أوْزارَها، فأَقْبلَ رسولُ الله ﷺ بوجهه، وقال: «كذَبوا، الآنَ جاءَ القتالُ، ولا تزالُ من أُمَّتي أُمَّةٌ يقاتلون على الحق، ويُزيغُ الله لهم قلوب أقوام ⦗٥٧٠⦘ ويرزُقُهم منهم، حتى تقوم الساَّعةُ، وحتى يأْتِي وعدُ اللهِ، الخْيلُ معقودٌ في نواصيها الخيرُ إلى يوم القيامة، وهو يُوحى إليَّ: إني مقبوضٌ غيرُ مُلَبَّث، وأَنتم تتَّبِعوني، أَلاَ، فلا يضربْ بعضُكم رِقَابَ بعضٍ (٢)، وعُقْرُ دارِ المؤمنين الشامُ» . أخرجه النسائي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أذال) الإذالة: الإهانة والابتذال.\n(أوزراها) الأوزار: الأثقال، ومعنى «حتى تضع الحرب أوزارها» أي: ينقضي أمرها، وتخف أثقالها، ولا يبقى قتال.\n(يزيغ) زاغ الشيء يزيغ: إذا مال.\n(نواصي) جمع ناصية، وهو شعر مقدم الرأس.\n(عقر الدار) أصلها بالفتح، وهو محلة القوم، وأهل المدينة يقولون: عقر الدار، بالضم.\n_________\n(١) هو سلمة بن نفيل السكوني، ويقال: التراغمي من أهل حمص له صحبة. روى عنه جبير بن نفير وضمرة بن حبيب ويحيى بن جابر. والتراغمي: منسوب إلى التراغم، واسمه مالك بن معاوية بن ثعلبة بن عقبة بن السكون، بطن من السكون. والسكون من كندة. \" أسد الغابة \".\n(٢) في النسائي: وأنتم تتبعوني أفنادًا يضرب بعضكم رقاب بعض.\n(٣) ٦ / ٢١٤ و٢١٥ في الخيل، وإسناده صحيح، وأخرجه أحمد في \" المسند \" ٤ / ٢١٤ و٢١٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٠٤) قال: حدثنا الحكم بن نافع، قال: حدثنا إسماعيل بن عياش، عن إبراهيم بن سليمان، عن الوليد بن عبد الرحمن الجرشي. و«النسائي» (٦/٢١٤) قال: أخبرنا أحمد بن عبد الواحد، قال: حدثنا مروان (وهو ابن محمد) قال: حدثنا خالد بن يزيد بن صالح بن صبيح المري، قال: حدثنا إبراهيم بن أبي عبلة، عن الوليد بن عبد الرحمن الجرشي. وفي الكبرى (تحفة الأشراف) (٤٥٦٣) عن هشام بن عمار، عن يحيى بن حمزة، عن أبي علقمة نصر بن علقمة.\nكلاهما -الوليد، وأبو علقمة - عن جبير بن نفير، فذكره.","vol":"2","page":569},{"text":"<span data-type=\"title\" id=toc-283>الفصل الثاني: في آدابه</span>\n١٠٤٩ - (ت د) أنس بن مالك - ﵁ -: قال: كان رسول الله ⦗٥٧١⦘ ﷺ إذا غَزَا قالَ: «اللَّهُمَّ أنت عَضُدي ونصيري، بِكَ أَحُول، وبِكَ أَصُولُ، وبك أقُاتلُ» . هذه رواية أبي داود.\nوفي رواية الترمذي: «أَنت عَضُدي، وأنت نصيري، وبك أقاتلُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحول) قال الخطابي معنى قوله: «بك أحول»: أحتال: قال: وقال ابن الانباري: الحول في كلام العرب: معناه: الحيلة، قال: ومنه قولك: «لا حول ولا قوة إلا بالله» أي: لا حيلة لي في رفع سوء ولا درك قوه إلا بالله.\nوقيل: معناه: الدفع والمنع، من قولك: حال بين الشيئين: إذا منع أحدهما عن الآخر،\n(أصول) أي: أسطو.\n_________\n(١) الترمذي رقم (٣٥٧٨) في الدعوات، باب في الدعاء إذا غزا، وأبو داود رقم (٢٦٣٢) في الجهاد، باب ما يدعى عند اللقاء، وأخرجه أحمد في مسنده ٣ / ١٨٤، وإسناده صحيح، وحسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٨٤) قال: ثنا عبد الرحمن بن مهدي. و«أبو داود» (٢٦٣٢)، و«الترمذي» (٣٥٨٤) قالا: ثنا نصر بن علي، قال: نا أبي. و«النسائي» في عمل اليوم والليلة (٦٠٤) قال: نا إسحاق بن إبراهيم، قال: نا أزهر بن القاسم.\nثلاثتهم -عبد الرحمن، وعلي بن نصر، وأزهر -قالوا: ثنا المثنى بن سعيد، قتادة، فذكره.\nقال الترمذي: هذا حديث حسن غريب، ومعنى قوله عضدي يعني عوني.","vol":"2","page":570},{"text":"١٠٥٠ - (د) ابن عمر بن الخطاب - ﵄ -: «أَنَّ رسولَ اللهِ ﷺ كان هو وجُيوشُهُ إذا عَلَوُا الثَّنايا كبَّرُوا، وإذا هبطوا سَبّحُوا، فوُضِعَتِ الصلاة على ذلك»، أخرجه أبو داود (١) . ⦗٥٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الثنايا) جمع ثنية، وهي ما ارتفع من الأرض كالنشز.\n_________\n(١) رقم (٢٥٩٥) في الجهاد، باب ما يقول الرجل إذا سافر، وهو معضل كما حققه الحافظ في \" أمالي الأذكار \" فقد جاء في \" شرح الأذكار \" ٥ / ١٤٠ لابن علان ما نصه: قال الحافظ: وقع في هذا ⦗٥٧٢⦘ الحديث خلل من بعض رواته، وبيان ذلك أن مسلمًا وأبا داود وغيرهما أخرجوا هذا الحديث من رواية ابن جريج عن أبي الزبير عن علي الأزدي عن ابن عمر قال: كان رسول الله ﷺ إذا استوى على بعيره خارجًا إلى سفر كبر ثلاثًا ... الحديث، إلى قوله: \" لربنا حامدون \"، فاتفق من أخرجه على سياقه إلى هنا. ووقع عند أبي داود بعد \" حامدون \": وكان النبي ﷺ وجيوشه ... إلى آخره. وظاهره أن هذه الزيادة بسند التي قبلها، فاعتمد الشيخ - أي النووي - على ذلك وصرح بأنها عن ابن عمر، وفيه نظر، فإن أبا داود أخرج الحديث عن الحسن بن علي عن عبد الرزاق عن ابن جريج بالسند المذكور إلى ابن عمر، فوجدنا الحديث في \" مصنف عبد الرزاق \" قال فيه: باب القول في السفر: أخبرنا ابن جريج فذكر الحديث إلى قوله: \" لربنا حامدون \"، ثم أورد ثلاثة عشر حديثًا بين مرفوع وموقوف، ثم قال بعدها: أخبرنا ابن جريج قال: كان النبي ﷺ وجيوشه إذا صعدوا الثنايا كبروا، وإذا هبطوا سبحوا، فوضعت الصلاة على ذلك، هكذا أخرجه معضلًا، ولم يذكر فيه لابن جريج سندًا، فظهر أن من عطفه على الأول أو مزجه أدرجه، وهذا أدق ما وجد في المدرج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٩٩٥١) حدثنا الحسن بن علي، ثنا عبد الرزاق، أخبرنا ابن جريج أخبرني أبو الزبير أن عليا الأزدي أخبره أن ابن عمر علمه أن رسول الله ﷺ فذكره.","vol":"2","page":571},{"text":"١٠٥١ - (د) سمرة بن جندب - ﵁ -: قال: كان شِعَارُ المهاجِرين: عَبْدَ اللهِ، وشِعَارُ الأنصارِ: عبدَ الرحمن. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شعار) الشعار: العلامة.\n_________\n(١) رقم (٢٥٩٥) في الجهاد، باب الرجل ينادي بالشعار، وفي سنده الحجاج بن أرطأة، وهو كثير الخطأ والتدليس وقد عنعن، وفيه أيضًا عنعنة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٢٥٩٥) قال: ثنا سعيد بن منصور، قال: ثنا يزيد بن هارون، عن الحجاج، عن قتادة، عن الحسن، فذكره.\nقلت: فيه الحجاج بن أبي زينب. قال عنه الحافظ: صدوق يخطئ.","vol":"2","page":572},{"text":"١٠٥٢ - (د) سلمة بن الأكوع - ﵁ -: قال: أمَّرَ علينا رسولُ الله ﷺ مرة أَبا بكرٍ في غَزَاةٍ، فَبَيَّتْنا ناسًا، من المشركين نقْتُلُهم، ⦗٥٧٣⦘ وقتلتُ بيدي تلك الليلة سبْعة أهْلِ أبياتٍ من المشركين، وكان شعارنا: أَمِتْ.\nوفي رواية أُخرى: يا منصُورُ أَمِتْ، يا منصُ أَمِتْ. أخرجه أبو داود، وانتهت روايته عند «أَمِت» الأولى.\nوفي أخرى لأبي داود أيضًا قال: غزوْنا مع أبي بكرٍ زمَنَ النبي ﷺ فكان شِعارنُا: أمِتْ، أمِتْ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فبيَّتْنا) التبييت الطروق ليلًا على غفلة، للغارة والنهب.\n(أمِت، أمِت) أمر بالموت، وقوله: يا منص، ترخيم منصور، بحذف الراء والواو، والمراد التفاؤل بالنصر، مع حصول الغرض بالشعار، لأنهم جعلوا هذا اللفظ بينهم علامة يعرف بعضهم بعضًا بها، لأجل ظلمة الليل.\n_________\n(١) أبو داود رقم (٢٥٩٦) في الجهاد، باب ما جاء في الرجل ينادي بالشعار، ورقم (٢٦٣٨) في الجهاد، باب في البيات من حديث عكرمة بن عمار عن إياس بن سلمة، عن أبيه، وسنده حسن، وأخرجه أحمد في مسنده ٤ / ٤٦، والدارمي في سننه ٢ / ٢١٩ من حديث أبي عميس عن إياس بن سلمة بن الأكوع عن أبيه قال: بارزت رجلًا فقتلته، فنفلني رسول الله ﷺ سلبه، فكان شعارنا مع خالد بن الوليد: أمت، يعني اقتل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٦) قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٢٥٩٦) قال: حدثنا هناد، عن ابن المبارك. وفي (٢٦٣٨) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الصمد، وأبو عامر. وابن ماجة (٢٨٤٠) قال: حدثنا محمد بن إسماعيل، قال: أنبأنا وكيع. والنسائي في الكبرى «تحفة الأشراف» (٤٥١٦) عن أحمد بن سليمان، عن زيد بن الحباب. (ح) وعن يونس بن عبد الأعلى، عن عبد الله بن وهب، عن عبد الرحمن بن مهدي.\nستتهم - ابن مهدي، وابن المبارك، وعبد الصمد، وأبو عامر، ووكيع، وزيد بن الحباب - عن عكرمة بن عمار، عن إياس بن سلمة، فذكره.","vol":"2","page":572},{"text":"١٠٥٣ - (ت د) المهلب [بن أبي ُصفْرة]- ﵀- عَمَّنْ سَمِعَ النبيَّ ﷺ يقولُ: «إنَّ بَيَّتَكُمْ العدوُّ فقولُوا: حم، لاَ ينْصَرونَ» . ⦗٥٧٤⦘\nورُوِي عن المُهَلبِ مُرْسَلًا عن النبي ﷺ، أخرجه الترمذي وأبو داود (١) .\nوفي رواية ذكرها رزين، ولم أجدها في الأصول، قال: سمعتُ المهلَّبَ -وهو يخافُ أن يُبَيِّتَهُ الخوارجُ - يقول: سمعتُ عَلِيَّ بنَ أَبى طالبٍ يقول: - وهو يخاف أن يُبَيِّتَهُ الحَرُوريَّةُ - سمعتُ رسول الله ﷺ - وهو يخاف أن يُبَيِّتَهُ أبو سفيان - «إنْ بُيِّتُمْ، فَإنَّ شِعارَكُم: حَم لا يُنْصرُون (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحرورية) طائفة من الخوارج نُسبوا إلى حروراء: اسم قرية ⦗٥٧٥⦘ يُمَد ويقصر، كان أول مجتمعهم بها، وتحكيمهم فيها.\n(حم لا يُنصَرون) هذه أيضًا علامة لهم في الحرب كالأول، وقال أبو عبيدة: معناه: اللهم لا ينصرون، وقال ثعلب: هو إخبار، معناه: والله لا ينصرون، قال: ولو كان دعاء لكان مجزومًا، وإنما جعله قسمًا بالله، لأن «حم» فيما يقال: اسم من أسماء الله، فكأنه قال: والله لا ينصرون.\n_________\n(١) الترمذي رقم (١٦٨٢) في الجهاد، باب ما جاء في الشعار، وأبو داود رقم (٢٥٩٧) في الجهاد، باب في الرجل ينادي بالشعار، وأخرجه أحمد في مسنده ٤ /٦٥ و٥ / ٣٧٧، وذكره ابن كثير في تفسيره ٧ / ٢٧٦ عن أبي داود والترمذي وقال: وهذا إسناد صحيح.\n(٢) قال القاري في \" شرح المشكاة \" ٧ / ٢٣٤ قال القاضي: أي علامتكم التي تعرفون بها أصحابكم هذا الكلام، والشعار في الأصل: العلامة التي تنصب ليعرف بها الرجل رفقته و\" حم لا ينصرون \" معناه: بإيماننا بما في هذه السور وما أفادنا من الثقة بربنا، لا ينصرون.\nوالحواميم السبع لها شأن، قال حميد بن زنجويه: حدثنا عبد الله بن موسى، حدثنا إسرائيل، عن أبي إسحاق، عن أبي الأحوص عن ابن مسعود ﵁ قال: \" إن مثل القرآن كمثل رجل انطلق يرتاد لأهله منزلًا، فمر بأثر غيث، فبينما هو يسير فيه ويتعجب منه، إذ هبط على روضات دمثات، فقال: عجبت من الغيث الأول، فهذا أعجب وأعجب. فقيل له: إن مثل الغيث الأول مثل عظم القرآن، وإن مثل هؤلاء الروضات الدمثات، مثل آل حم في القرآن \" ذكره ابن كثير ٧ / ٢٧٥.\nقال القاري: فنبه ﷺ على أن ذكرها لعظم شأنها وشرف منزلتها عند الله تعالى، مما يستظهر به المسلمون على استنزال النصر عليهم، والخذلان على عدوهم، وأمرهم أن يقولوا: \" حم \" ثم استأنف وقال \" لا ينصرون \" جوابًا لسائل عسى أن يقول: ماذا يكون إذا قلت هذه الكلمة؟ فقال: لا ينصرون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٦٥) و(٥/٣٧٧) قال: حدثنا أسود بن عامر. قال: حدثنا شريك. وأبو داود (٢٥٩٧) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. والترمذي (١٦٨٢) قال: حدثنا محمود بن غيلان. قال: حدثنا وكيع قال: حدثنا سفيان. والنسائي في عمل اليوم والليلة (٦١٧) قال: أخبرنا أحمد بن سليمان. قال: حدثناأبو نعيم. قال: حدثنا شريك.\nكلاهما (شريك، وسفيان) عن أبي إسحاق، عن المهلب بن أي صفرة، فذكره.\n* في رواية شريك: «عن رجل من أصحاب النبي ﷺ» .\n* وأخرجه النسائي في «عمل اليوم والليلة» (٦١٨) قال: أخبرني هلال بن العلاء. قال: حدثنا حسين، قال: حدثنا زهير. قال: حدثنا أبو إسحاق، عن المهلب بن أبي صفرة. قال: وهو يخاف أن تبيته الحرورية: أن رسول الله ﷺ حفر الخندق، وهو يخاف أن يبيته أبو سفيان، إن بيتم فإن دعواكم حم لا ينصرون. مرسل.","vol":"2","page":573},{"text":"١٠٥٤ - (خ م ت د) جابر بن عبد الله - ﵄ -: قال: قال رسول الله ﷺ: «الحَرْبُ خَدْعَةٌ» . أخرجه الجماعة، إلا الموطأ والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحرب خدعة) يعني: أن أمرها ينقضي بمرة واحدة من الخداع، قال الخطابي: هذا الحرف يُرْوى بفتح الخاء وسكون الدال، وهو أفصحها وأصوبها، [وبضم الخاء وسكون الدال]، وبضم الخاء وفتح الدال، فمعنى الأولى: المرة الواحدة من الخداع: أي أن المقاتل إذا خُدع مرة واحدة، لم يكن لها إقالة، ومعنى الثانية: الاسم من الخداع، ومعنى الثالثة: أراد أن ⦗٥٧٦⦘ الحرب تخدع الرجال، وتُمَنِّيهم، ولا تفي لهم، كما يقال: فلان رجل لُعَبَة: إذا كان يكثر اللعب، وضُحكة: للذي يكثر الضحك.\n_________\n(١) البخاري ٦ / ١١٠ في الجهاد، باب الحرب خدعة، ومسلم رقم (١٧٣٩) في الجهاد، باب جواز الخداع في الحرب، والترمذي رقم (١٦٧٥) في الجهاد، باب في الرخصة في الكذب والخديعة في الحرب، وأبو داود رقم (٢٦٣٦) في الجهاد، باب المكر في الحرب. قال الحافظ: وفي الحديث التحريض على أخذ الحذر في الحرب، والندب إلى خداع الكفار، وأن من لم يتيقظ لذلك لم يأمن أن ينعكس الأمر عليه، وفيه الإشارة إلى استعمال الرأي في الحرب، بل الاحتياج إليه آكد من الشجاعة. كما قال المتنبي:\nالرأي قبل شجاعة الشجعان ... هو أول وهي المحل الثاني\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٣٧) . وأحمد (٣/٣٠٨) والبخاري (٤/٧٧) قال: حدثنا صدقة بن الفضل. ومسلم (٥/١٤٣) قال: حدثنا علي بن حجر السعدي. وعمرو الناقد، وزهير بن حرب. وأبو داود (٢٦٣٦) قال: حدثنا سعيد بن منصور. والترمذي (١٦٧٥) قال: حدثنا أحمد بن منيع، ونصر بن علي. والنسائي في الكبرى «تحفة الأشراف» (٢٥٢٣) عن محمد بن منصور المكي، والحارث بن مسكين.\nجميعهم (الحميدي، وأحمد، وصدقة، وابن حجر، والناقد، وزهير، وسعيد بن منصور، وأحمد بن منيع، ونصر، ومحمد بن منصور، والحارث) عن سفيان بن عيينة، قال: حدثنا عمرو بن دينار، فذكره.\n- ورواه عن جابر أيضا أبو الزبير:\nأخرجه أحمد (٣/٢٩٧) قال: حدثنا حجاج عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.","vol":"2","page":575},{"text":"١٠٥٥ - (خ م) أبو هريرة - ﵁ -: قال: سَمَّى النبيُّ ﷺ الحرْب خُدَعة.\nوفي رواية أنَّ رسولَ الله ﷺ قال: «الحرْبُ خَدْعَةٌ» . أخرجه البخاري ومسلم (١) .\n_________\n(١) البخاري ٦ / ١١٠ في الجهاد، باب الحرب خدعة، ومسلم رقم (١٧٤٠) في الجهاد، باب جواز الخداع في الحرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٢/٣١٢) قال: حدثنا يحيى بن آدم، قال: حدثنا ابن مبارك. وفي (٢/٣١٤) قال: حدثنا عبد الرزاق بن همام. والبخاري (٤/٧٧) قال: حدثنا عبد الله بن محمد، قال: حدثنا عبد الرزاق. (ح) وحدثنا أبو بكر بن أصرم. قال: أخبرنا عبد الله. ومسلم (٥/١٤٣) قال: حدثنا محمد بن عبد الرحمن بن سهم. قال: أخبرنا عبد الله بن المبارك.\nكلاهما (ابن المبارك، وعبد الرزاق) قالا: أخبرنا معمر، عن همام بن منبه، فذكره.","vol":"2","page":576},{"text":"١٠٥٦ - (د) كعب بن مالك - ﵁ -: قال: كان رسولُ الله ﷺ إذَا غَزا نَاحِيَة وَرَّى بغيرها، وكان يقول: «الحربُ خَدْعَةٌ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ورّى بغيرها) ستر وأخفى، يعني: أنه كان إذا أراد أن يقصد جهة أظهر أنه يريد غيرها، لئلا ينتهي خبره إلى مقصده، فيستعدوا للقائه.\n_________\n(١) رقم (٢٦٣٧) في الجهاد، باب المكر في الحرب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٣٧) قال: حدثنا محمد بن عبيد. قال: حدثنا ابن ثور عن معمر عن الزهري عن عبد الرحمن بن كعب بن مالك، فذكره.\nمتن هذا الحديث في «تحفة الأشراف» (٨/٢٦٣٧) «أن النبي ﷺ كان إذا أراد سفرا ورى بغيره وكان يقول: الحرب خدعة» .","vol":"2","page":576},{"text":"١٠٥٧ - (ط د س) معاذ بن جبل - ﵁ -: قال: قال رسول الله ﷺ: «الْغَزْوُ غزْوانِ، فأمَّا من اْبَتغَى وجْهَ اللهِ، وأَطاعَ الإمامَ، وأنْفَقَ الكَريمة، وياسَرَ الشَّريكَ، واْجتنَبَ الفَسادَ، فإنَّ نَوْمَهُ ونُبْهَهُ أْجرٌ ⦗٥٧٧⦘ كُلُّهُ، وأَّما من غَزَا فَخْرًا، ورَيِاءً، وسُمْعَة، وعَصَى الإمام، وأفسد في الأرضِ، فإنَّهُ لم يرَجِعْ بالكَفافِ» . هذه رواية أبي داود، والنسائي (١) .\nوفي رواية الموطأ قال: «الغَزْوُ غَزْوانِ، فَغَزْوٌ: تُنفَقُ فيه الكريمةُ، ويُيَاسَرُ فيه الشريك، ويُطَاعُ فيه ذو الأمْرِ، ويُجتْنَبُ فيه الفساد، فذلك الغزوُ خيرٌ كُلُّهُ، وغَزّوٌ: لا تُنفَقُ فيه الكريمةُ، ولا ييَاسرُ فيه الشريك، ولا يُطَاعُ فيه ذُو الأَمرِ، ولا يُجتْنَبُ فيه الفسادُ، فذلك الغَزْو لا يَرْجِعُ صاحِبُهُ كَفافًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكريمة): النفيسة الجيدة من كل شيء.\n(وياسر الشريك) مياسرة الشريك: هي التساهل معه، واستعمال اليُسر معه، وترك العسر، وهي مفاعلة من اليسر.\n(سمعة ورياء) يقال: فلان فعل الشيء رياء وسمعة، أي فعله ليراه الناس ويسمعوه.\n(كفافًا) الكفاف: السواء والقدر، وهو الذي لا يفضل عنه ولا يعوزه.\n_________\n(١) أبو داود رقم (٢٥١٥) في الجهاد، باب من يغزو ويلتمس الدنيا، والنسائي ٦ / ٤٩ في الجهاد، باب فضل الصدقة في سبيل الله ﷿، و٧ / ١٥٥ في البيعة، باب التشديد في عصيان الإمام، والدارمي ٢ / ٢٠٨، وأحمد ٥ / ٢٣٤، وإسناده صحيح، فقد صرح بقية بالتحديث عند أبي داود وأحمد وفي الرواية الثانية للنسائي.\n(٢) الموطأ ٢ / ٤٦٦ في الجهاد، باب الترغيب في الجهاد موقوفًا على معاذ، وهو في معنى رواية أبي داود والنسائي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٥/٢٤٣) قال: حدثنا حيوة بن شريح، ويزيد بن عبد ربه. والدارمي (٢٤٢٢) قال: أخبرنا نعيم بن حماد. وأبو داود (٢٥١٥) قال: حدثنا حيوة بن شريح الحضرمي. والنسائي (٦/٤٩) و(٧/١٥٥) قال: أخبرنا عمرو بن عثمان بن سعيد.\nأربعتهم - حيوة، ويزيد بن عبد ربه، ونعيم، وعمرو بن عثمان - عن بقية بن الوليد، عن بحير بن سعد، عن خالد بن معدان، عن أبي بحرية، فذكره.","vol":"2","page":576},{"text":"١٠٥٨ - (خ) موسى بن أنس - ﵄ -: قال: وذَكرَ يومَ اليمامة. قال: أَتَى أنسٌ ثَابتَ بن قيسٍ وقد حَسَرَ عن فَخِذَيْه، وهو يَتَحَنَّطُ فقال: يا عَمِّ، ما يَحْبِسُك؟ ألا تَجِيءَ؟ (١) قال: الآن يا ابن أخي، وجعل يتَحَنَّطُ من الحَنُوطِ، ثم جاءَ فجلَسَ - يعني: في الصف - فذكر في الحديث انكشافًا من الناس، فقال: هكذا عن وُجُوهِنَا حتى نُضَاربَ الْقَوْم، ما هكذا كُنَّا نَفْعَلُ مع رسول الله ﷺ، بِئْسَ ما عَوَّدْتُمْ أقْرَانَكم.\nقال الحميدي: هكذا فيما عندنا من كتاب البخاري، أنَّ موسى بن أنس قال: أتى أنسٌ ثابتَ بن قيس، ولم يقل: عن أنس.\nقال: وأخرجه البخاري أَيضًا تعْليقًا عن ثابت عن أنس (٢)، ولم يذكُرْ لفظ الحديث (٣) . ⦗٥٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حسر) عن رأسه ويده: أي كشفهما.\n(يتحنط) يستعمل الحنوط: وهو ما يطيب به كفن الميت خاصة، فكأنه أراد بذلك: الاستعداد للموت، وتوطين النفس على ذلك، والصبر على القتال.\n(أقرانكم) جمع قرن بكسر القاف، وهو نظيرك في الحرب، وكفؤك في القتال.\n_________\n(١) قوله \" ألا تجيء \" بالنصب، و\" لا \" زائدة، وبالرفع وتخفيف اللام.\n(٢) قال الحافظ: كذا قال، وكأنه أشار إلى أصل الحديث، وإلا فرواية حماد أتم من رواية موسى بن أنس، وقد أخرجه ابن سعد والطبراني والحاكم من طرق عنه، ولفظه أن ثابت بن قيس بن شماس جاء يوم اليمامة وقد تحنط ولبس ثوبين أبيضين يكفن فيهما، وقد انهزم القوم، فقال: اللهم إني أبرأ إليك مما جاء به هؤلاء المشركون، وأعتذر إليك مما صنع هؤلاء، ثم قال: بئس ما عودتم أقرانكم، منذ اليوم خلوا بيننا وبينهم ساعة، فحمل فقاتل حتى قتل، وكانت درعه قد سرقت، فرآه رجل فيما يرى النائم، فقال: إنها في قدر تحت إكاف بمكان كذا، فأوصاه بوصايا، فوجدوا الدرع كما قال، وأنفذوا وصاياه.\n(٣) البخاري ٦ / ٣٨ في الجهاد، باب التحنط عند القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٣٣) قال: حدثنا عبد الله بن عبد الوهاب. قال: حدثنا خالد بن الحارث. قال: حدثنا ابن عون عن موسى بن أنس، فذكره.","vol":"2","page":578},{"text":"١٠٥٩ - (د) قيس بن عُباد - ﵀- (١): قال: كان أصحابُ رسولِ الله ﷺ يَكرهُونَ الصوت عندَ القِتالِ. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يكرهون الصوت) كراهية الصوت في القتال: مثل أن يُناديَ بعضهم بعضًا. أو يفعل أحدهم فعلًا له أثر، فيصيح ويعرف نفسه على جهة الفخر والعجب، ونحو ذلك.\n_________\n(١) قيس بن عباد - بضم العين وفتح الباء مخففة - القيسي الضبعي - بضم الضاد المعجمة - أبو عبد الله البصري مخضرم ثقة، روى عن عمر وعلي وعمار، وعنه ابنه عبد الله والحسن البصري وابن سيرين، مات بعد الثمانين.\n(٢) رقم (٢٦٥٦) في الجهاد، باب فيما يؤمر به من الصمت عند اللقاء، إسناده حسن ورجاله ثقات، ويشهد له الحديث الآتي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٥٦) قال: ثنا مسلم بن إبراهيم، قال: ثنا هشام، (ح) وثنا عبيد الله بن عمر،ثنا عبد الرحمن بن مهدي، ثنا هشام، قال: ثنا قتادة، عن الحسن، عن قيس بن عباد، فذكره.","vol":"2","page":579},{"text":"١٠٦٠ - (د) أبو موسى الأشعري - ﵁-: عن النَّبيِّ ﷺ مِثْلَ ذلك. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٥٧) في الجهاد، باب فيما يؤمر به من الصمت عند اللقاء، ولا بأس بإسناده، رجاله كلهم ثقات، خلا مطر بن طهمان الوراق فإنه وإن كان صدوقًا فإنه كثير الخطأ، وأخرج له مسلم في صحيحه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٥٧) حدثنا عبيد الله بن عمر، ثنا عبد الرحمن، عن همام حدثني مطر عن قتادة عن أبي بردة عن أبيه، عن النبي ﷺ بمثل ذلك.","vol":"2","page":580},{"text":"١٠٦١ - () (أبو الدرداء - ﵁-): كان يَقِف حين يَنْتَهي إلى الدَّرْبِ في مَمرِّ النَّاسِ إلى الجهادِ، فَينادي نِداء، يُسْمِعُ النَّاسَ: أَيهُّا الناسُ مَنْ كان عليه دَيْنٌ ويَظُنُّ أنهُ إنْ أُصيبَ في وجههِ هذا لم يَدَعْ له قَضاء فَلْيَرْجِعْ ولا يَتَعَنّى، فَإَّنهُ لا يعُودُ كفافًا. أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في وجهه هذا): مُنْصَرَفُه والجهة التي يريد أن يتوجه إليها.\n_________\n(١) في الأصل: بياض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر والذي يليه من زيادات رزين.","vol":"2","page":580},{"text":"١٠٦٢ - () (عبد الله بن عمر بن الخطاب - ﵄ -): قَالَ له رجلٌ: أُريدُ أن أبيعَ نفْسي مِنَ اللهِ، فَأُجَاهِدَ حتى أُقْتَلَ، فقال: ويْحَكَ، وأَينَ الشُّرُوط؟ أيَن قوله تعالى ﴿التَّائِبُونَ العَابِدُونَ الحامدُونَ السَّائِحُون الرَّاكِعُونَ السَّاجِدُون الآمِرُونَ بالمعروفِ والنَّاهُونَ عن المنكر والحَافِظُون لِحُدودِ الله وبَشِّرِ المؤمنين﴾ [التوبة: ١١٢] . أخرجه (١) . ⦗٥٨١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وأين الشروط؟) أراد بالشروط: ما ذكره من التوبة والعبادة والحمد، وباقي الأشياء التي عدها في الآية جميعها.\n_________\n(١) في الأصل بياض.","vol":"2","page":580},{"text":"<span data-type=\"title\" id=toc-284>الفصل الثالث: في صدق النية والإخلاص</span>\n١٠٦٣ - (خ م ت د س) أبو موسى الأشعري -﵁-: قال: سُئِلَ رسولُ الله ﷺ عن الرَّجُلِ: يُقاتِلُ شَجاعَة، ويُقاتِلُ حَمِيَّة، ويقاتِلُ رياء: أيُّ ذلك في سَبيلِ الله؟ فقال رسولُ الله ﷺ: «من قَاتلَ لتكونَ كلمةُ الله هي العُلْيا» .\nزَاد في رواية «فهو في سبيل الله» .\nهذه رواية البخاري، ومسلم، والترمذي.\nوفي رواية أبي داود، والنسائي قال: إنَّ أعْرابيًّا أتى رسول الله ﷺ فقال: الرجلُ يُقاتِلُ للذِّكْرِ، ويقاتل ليُحْمَد، ويقاتِل لِيَغْنَمَ، ويقاتل لِيُرَى مَكانُهُ، فَمنْ في سبيل الله؟ قال: «من قاتلَ لتكونَ كلمةُ الله هي العُليا فهو في سبيل الله» . ⦗٥٨٢⦘\nولم يذكر النسائي: «ويُقاتِلُ لِيُحْمَدَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَمية) الحمية الأنفة، والاحتماء لمن يلزمك أمره.\n(للذكر): أي ليُذكر بين الناس، ويوصف بالشجاعة.\n_________\n(١) البخاري ٦ / ٢١ و٢٢ في الجهاد، باب من قاتل لتكون كلمة الله هي العليا، وباب من قاتل للمغنم هل ينقص من أجره، وفي العلم، باب من سأل الله وهو قائم عالمًا جالسًا، وفي التوحيد، باب قول الله تعالى: ﴿ولقد سبقت كلمتنا لعبادنا المرسلين﴾، ومسلم رقم (١٩٠٤) في الإمارة، باب من قاتل لتكون كلمة الله هي العليا، والترمذي رقم (١٦٤٦) في فضائل الجهاد، باب فيمن يقاتل رياء وللدنيا، وأبو داود رقم (٢٥١٧) في الجهاد، باب من قاتل لتكون كلمة الله هي العليا، والنسائي ٦ / ٢٣ في الجهاد، باب من قاتل لتكون كلمة الله هي العليا، وابن ماجة رقم (٢٧٨٣) في الجهاد، باب النية في القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٣٩٢) قال: ثنا يحيى بن آدم، قال: ثنا زهير. وفي (٤/٤١٧) قال: ثنا زياد بن عبد الله، يعني البكائي. وفي (٤/٤١٧) قال: ثنا حسن بن موسى، قال: ثنا زهير. والبخاري (١/٤٢) قال: ثنا عثمان، قال: نا جرير. ومسلم (٦/٤٦) قال: ثنا إسحاق بن إبراهيم، قال: نا جرير.\nثلاثتهم زهير، وزياد بن عبد الله، وجرير عن منصور بن المعتمر.\n٢ - وأخرجه أحمد (٤/٣٩٧) و(٤٠٥) قال: ثنا أبو معاوية. وعبد بن حميد (٥٥٣) قال: نا عبد الرزاق، قال: نا الثوري. والبخاري (٩/١٦٦) قال: ثنا محمد بن كثير، قال: ثنا سفيان. ومسلم (٦/٤٦) قال: ثنا أبو بكر بن أبي شيبة، وابن نمير، وإسحاق بن إبراهيم، ومحمد بن العلاء، قال إسحاق: نا، وقال الآخرون: ثنا أبو معاوية. (ح) وثناه إسحاق بن إبراهيم، قال: عيسى بن يونس. وابن ماجة (٢٧٨٣) قا: ثنا محمد بن عبد الله بن نمير، قال: ثنا أبو معاوية. والترمذي (١٦٤٦) قال: ثنا هناد، قال: ثنا أبو معاوية.\nثلاثتهم - أبو معاوية، وسفيان الثوري، وعيسى بن يونس - عن الأعمش.\n٣ - وأخرجه أحمد (٤/٤٠١) قا: ثنا محمد بن جعفر، وعفان. والبخاري (٤/٢٤) قال: ثنا سليمان بن حرب. وفي (٤/١٠٥) قال: ثني محمد بن بشار، قال: ثنا غندر. ومسلم (٦/٤٦) قال: ثنا محمد ابن المثنى، وابن بشار، قالا: ثنا محمد بن جعفر. وأبو داود (٢٥١٧) قال: ثنا حفص بن عمر. وفي (٢٥١٨) قال: ثنا علي بن مسلم، قال: ثنا أبو داود. والنسائي (٦/٢٣) قال: نا إسماعيل بن مسعود، قال: ثنا خالد.\nستتهم - محمد بن جعفر غندر، وعفان، وسليمان بن حرب، وحفص بن عمر، وأبوداود، وخالد بن الحارث - عن شعبة، عن عمرو بن مرة.\nثلاثتهم - منصور، والأعمش، وعمرو بن مرة - عن شقيق بن سلمة أبي وائل، فذكره.\nقال الترمذي: وهذا حديث حسن صحيح.","vol":"2","page":581},{"text":"١٠٦٤ - (د) أبو هريرة - ﵁ -: أنَّ رَجُلًا قال: يا رسولَ الله رجلٌ يريدُ الجهاد في سبيل الله، وهو يَبْتَغِي عَرضًا من عَرضِ الدُّنيا؟ فقال رسولُ الله ﷺ: «لا أجْرَ لَهُ»، فأعْظَمَ ذلك الناسُ، وقالوا للرَّجُلِ: عُدْ لِرَسولِ الله، لَعَلَّك لم تُفْهِمهُ، فقال: يا رسول الله، رجلٌُ يرُيد الجهادَ في سبيل الله، وهو يبتغي عرضًا من عَرضِ الدنيا؟ قال: «لا أَجرَ له»، فقالوا للرَّجل: عُدْ لرسول الله، فقال له الثالثةَ، فقال: لا أجرَ لهُ. أخرجه أبو داود (١) . ⦗٥٨٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَرَض) عرض الدنيا: متاعها. وقيل: هو ما عدا الدينار والدرهم.\n_________\n(١) رقم (٢٥١٦) في الجهاد، باب فيمن يغزو ويلتمس الدنيا، وفي سنده ابن مكرز الراوي عن أبي هريرة، وهو مجهول، وباقي رجاله ثقات، وفي الباب ما يشهد له، وسيذكر بعضه المصنف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٠) قال: حدثنا يزيد. وفي (٢/٣٦٦) قال: حدثنا حسين بن محمد. وأبو داود (٢٥١٦) قال: حدثنا أبو توبة الربيع بن نافع، عن ابن المبارك.\nثلاثتهم (يزيد بن هارون، وحسين بن محمد، وابن المبارك) عن ابن أي ذئب، عن القاسم بن عباس، عن بكير بن عبد الله بن الأشج، عن ابن مكرز، فذكره.\n* في رواية حسين بن محمد: «عن يزيد بن مكرز» وفي رواية ابن المبارك: «عن ابن مكرز رجل من أهل الشام» .","vol":"2","page":582},{"text":"١٠٦٥ - (د) عبد الله بن عمرو بن العاص - ﵄ -: قال: قُلْتُ: يا رسول الله، أَخْبِرني عن الجِهادِ والغَزْوِ، فقال: «يا عَبدَ الله بْنَ عَمرو إنْ قاتلتَ صابرًا مُحتْسِبًا بعَثكَ الله صابرًا محتسبًا، وإن قَاتلتَ مرائيًا مُكاثِرًا، بَعَثَكَ الله مرائيًا مكاثِرًا، يا عبدَ اللهِ بنَ عمرو، عَلى أي حالٍ قاتلتَ أو قُتِلت، بعَثَك الله على تلك الحالِ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (محتسبًا) الاحتساب في الأعمال الصالحات، وعند المكروهات: هو البدار إلى طلب الأجر، وتحصيله بالصبر والتسليم، أو باستعمال أنواع البر ومراعاتها، والقيام بها على الوجه المرسوم فيها، طلبًا للثواب المرجو منها. ومنه يقال: احتسب فلان ابنًا له: إذا مات كبيرًا: أي جعل أجره له عند الله ذخيرة، والحسبة: الاسم، وهي الأجر.\n_________\n(١) رقم (٢٥١٩) في الجهاد، باب من قاتل لتكون كلمة الله هي العليا، وفي سنده العلاء بن عبد الله بن رافع وحنان بن خارجة لم يوثقهما غير ابن حبان، لكن يشهد له حديث أبي موسى المتقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥١٩) قال: ثنا مسلم بن حاتم الأنصاري، قال: ثنا عبد الرحمن بن مهدي قال: ثنا محمد بن أبي الوضاح، عن العلاء بن عبد الله بن رافع، عن بن خارجة، فذكره.","vol":"2","page":583},{"text":"١٠٦٦ - (س) أبو أمامة الباهلي﵁-: قال: جاء رَجُلٌ إلى رسول الله ﷺ، فقال: أَرَأَيتَ رجلًا غَزَا يلْتَمِسُ الأَجْرَ والذِّكْرَ، مَالَهُ؟ فقال رسولُ الله ﷺ: «لا شْيء له» فأعَادها ثلاث مرارٍ، يقول رسول الله ﷺ «لاشيء له» ثم قال: «إنَّ اللهَ ﷿ لا يقْبَلُ منَ العْمَلِ إلا ما كان له خالصًا، وَابتُغِيَ به وجْهُهُ» .أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢٥ في الجهاد، باب من غزا يلتمس الأجر والذكر، وسنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٥) قال: أخبرنا عيسى بن هلال الحمصي. قال: حدثنا محمد بن حميد قال: حدثنا معاوية بن سلام عن عكرمة بن عمار عن شداد أبي عمار، فذكره.","vol":"2","page":584},{"text":"١٠٦٧ - (س) عبادة بن الصامت - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ غَزَا في سَبيل الله، وَلم ينْوِ إلا عِقَالًا، فَله ما نَوى» .\nوفي أخرى: «وهو لا يُريِدُ إلا عِقالًا فله ما نوى» . أخرجه النسائيُّ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عقالًا) العقال: حُبَيل صغير تشد به ركبة البعير لئلا يفر، يقول: من جاهد وكان نيته أن يغنم ولو عقالًا، فإن ذلك أجره.\n_________\n(١) ٦ / ٢٤ و٢٥ في الجهاد، باب من غزا في سبيل الله ولم ينو من غزاته إلا عقالًا، وهو حديث حسن في الشواهد، في سنده يحيى بن الوليد حفيد عبادة بن الصامت، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣١٥) قال: ثنا يزيد بن هارون. وفي (٥/٣٢٠) قال: ثنا عبد الرحمن بن مهدي، وبهز.\nوالدارمي (٢٤٢١) قال: نا الحجاج بن منهال. وعبد الله بن أحمد (٥/٣٢٩) قال: ثنا عبد الواحد بن غياث، وإبراهيم بن الحجاج الناجي. والنسائي (٦/٢٤) قال: نا عمرو بن علي، قال: ثنا عبد الرحمن. وفي (٦/٢٥٤) قال: ني هارون بن عبد الله، قال: ثنا يزيد بن هارون.\nستتهم (يزيد، وعبد الرحمن، وبهز، والحجاج، وعبد الواحد، وإبراهيم بن الحجاج) عن حماد بن سلمة، قال: ثنا جبلة بن عطية، عن يحيى بن الوليد بن عبادة بن الصامت، فذكره.","vol":"2","page":584},{"text":"١٠٦٨ - (م) أنس بن مالك - ﵁ -: قال: قال رسولُ الله ﷺ: «مَنْ طَلَبَ الشَّهادة صادقًا أُعطِيها، وإنْ لمْ تُصِبْهُ (١)» . ⦗٥٨٥⦘ أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشهادة) القتل في سبيل الله تعالى، وإنما سمي القتيل فيه شهيدًا، لأن الله وملائكته شهود له بالجنة، وقيل: لأنه ممن يستشهد به يوم القيامة مع النبي ﷺ على الأمم.\n_________\n(١) وفي الرواية الأخرى: \" من سأل الله الشهادة بصدق، بلغه الله منازل الشهداء وإن مات على فراشه \"، قال النووي: معنى الرواية الأولى مفسر من الثانية. ومعناهما جميعًا: أنه إذا سأل الشهادة بصدق، أعطي من ثواب الشهداء، وإن مات على فراشه. وفيه استحباب سؤال الشهادة، واستحباب نية الخير.\n(٢) رقم (١٩٠٨) في الإمارة، باب استحباب طلب الشهادة في سبيل الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/٤٨) قال: حدثنا شيبان بن فروخ. قال: حدثنا حماد بن سلمة، قال: حدثنا ثابت، فذكره.","vol":"2","page":584},{"text":"١٠٦٩ - (د) يعلى بن مُنيةَ - ﵁ -: قال: آذَنَ رسولُ الله ﷺ بالغَزْوِ، وأَنا شيخٌ كبير، ليسَ لي خَادِمٌ، فالتَمَسْتُ أَجيرًا يَكْفيني، وَأُجْري له سَهْمَهُ، فوجدتُ رجلًا، فَلمَّا دنا الرحيلُ أتاني، فقال: ما أدْرِي ما السُّهْمانُ؟ وما يبْلغُ سَهْمِي؟ فَسَمِّ ليَ شيئًا، كان السهمُ أَوْ لم يكُن، فسمَّيْتُ له ثلاثَةَ دنانيرَ، فلما حَضَرَتْ غَنِيمَةٌ أَردْتُ أن أجري له سَهْمَهُ، فذكرتُ الدنانيرَ، فجئْتُ النبيَّ ﷺ، فذكرتُ له أمْرَهُ، فقال: «ما أجِدُ له في غَزْوَتِهِ هذه في الدنيا والآخرة إلا دنانيرَهُ التي سَمَّى» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سُهمان) جمع سهم: وهو النصيب.\n_________\n(١) رقم (٢٥٢٧) في الجهاد، باب الرجل يغزو بأجر الخدمة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٢٧) قال: ثنا أحمد بن صالح. قال: ثنا عبد الله بن وهب. قال: ني عاصم بن حكيم، عن يحيى بن أبي عمرو الشيباني، عن عبد الله بن الديلمي، فذكره.","vol":"2","page":585},{"text":"١٠٧٠ - (س) شداد بن الهاد - ﵁ -: أن رجلًا من الأْعرابِ جاء إلى النبي ﷺ، فآمن به وَاتَّبَعَهُ، ثم قال: أُهاجِرُ معك، فأوْصى به النبيُّ ﷺ بعضَ أَصْحابِه، فلما كانت غَزاة، غَنِم النبيُّ ﷺ شَيْئا، ⦗٥٨٦⦘ فَقَسَمَ وقَسَمَ له، فأعْطَى أصحابَهُ ما قَسَمَ له، وكان يَرْعى ظَهْرَهم، فلمَّا جاء دَفَعُوهُ إليه، فقال: ما هذا؟ قالوا: قِسْمٌ قَسَمَ لَكَ النبيُّ ﷺ، فأخَذَهُ، فجاء به إلى النبيِّ ﷺ، فقال: ما هذا؟ قال: «قَسمْتُهُ لَكَ»، قال: ما على هذا اتَّبَعْتُكَ، ولكن اتَّبَعْتُكَ على أنْ أُرْمى إلى هَا هُنا - وأشارَ إلى حَلْقِهِ - بِسَهْمٍ فأموتَ، فأَدْخلَ الْجنَّةَ، فقال: «إنْ تَصْدُقِ اللهَ يَصْدُقْكَ»، فلَبِثُوا قليلًا، ثم نهَضُوا في قتال العَدُوِّ، فأُتِيَ به النبيُّ ﷺ يُحْمَلُ قد أصَابهُ سَهْمٌ حيثُ أشار، فقال النبيُّ ﷺ: «أَهُوَ هُوَ؟» قالوا: نعم، قال: «صَدَقَ الله فَصَدقَهُ»، ثم كفَّنَهُ النبيُّ ﷺ في جُبَّتِهِ، ثم قدَّمهُ فَصَلَّى عليْه، فكانَ ممَّا ظَهَرَ مِنْ صلاتِهِ: «اللَّهُمَّ هذا عَبْدُكَ خَرَجَ مُهاجِرًا في سبيلك، فَقُتِل شَهيدًا، أنا شهيدٌ على ذَلك» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٦٠ و٦١ في الجنائز، باب الصلاة على الشهداء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٦٠) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن ابن جريج، قال: أخبرني عكرمة بن خالد أن ابن أبي عمار أخبره، فذكره.","vol":"2","page":585},{"text":"١٠٧١ - (د) عبد الرحمن بن أبي عقبة -﵀- عن أبيه: وكان مَوْلى من أهْلِ فارِس - قال: شهدتُ مع النبيِّ ﷺ أُحُدًا، فَضَرْبتُ رجلًا من المشركين، فقلتُ: خُذْها، وأنا الغُلامُ الفَارِسيُّ، فالتَفَتَ إليَّ رسولُ الله ﷺ فقال: «هَلاّ قُلْتَ: وأنا الغلامُ الأنصاريُّ، ابنُ أُختِ القوم منهم» .\nأخرجه أبو داود وانتهت روايته عند قوله «الأنصاري» (١) .\n_________\n(١) رقم (٥١٢٣) في الأدب، باب في العصبية، وأخرجه ابن ماجة رقم (٢٧٨٤) في الجهاد، باب النية في القتال، وفي سنده ابن إسحاق وقد عنعن، وعبد الرحمن بن أبي عقبة لم يوثقه غير ابن حبان، وقوله \" ابن أخت القوم منهم \" أخرجه أبو داود رقم (٥١٢٢) من حديث أبي موسى الأشعري، وهو في \" الصحيحين \" مختصرًا ومطولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٥/٢٩٥) . وأبو داود (٥١٢٣) قال: حدثنا محمد بن عبد الرحميم. وابن ماجة (٢٧٨٤) . قال: حدثنا أبو بكر بن أبي شيبة.\nثلاثتهم - أحمد بن حنبل، ومحمد بن عبد الرحيم، وأبو بكر بن أبي شيبة -. قالوا: حدثنا حسين بن محمد. قال: حدثنا جرير، يعني ابن حازم، عن محمد بن إسحاق، عن داود بن حصين، عن عبد الرحمن بن أبي عقبة. فذكره.\nقلت: فيه محمد بن إسحاق، وهو مدلس، وقد عنعنه، وعبد الرحمن بن أبي عقبة، لم يوثقه غير ابن حبان.\nأما الزيادة، فهي عند أبي داود (٥١٢٢) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا أبو أسامة، عن عوف، عن زياد بن نمراق،عن أبي كنانة، عن أبي موسى،فذكره.\n(*) تحرف في المطبوع من سنن ابن ماجة إلى جرير بن حازم بن إسحاق. انظر «تحفة الأشراف» (٩/١٢٠٧٠) .","vol":"2","page":586},{"text":"١٠٧٢ - (د) قيس بن بشر التغلبي - ﵀- قال: أخبرني أبي - وكان جليسًا لأبي الدَّرْداءِ - قال: كان بدمشق رَجُلٌ من أصحابِ رسولِ الله ﷺ، يقالُ لهُ: ابنُ الحَنْظَلِيَّةِ (١)، وكان رجلًا مُتَوحِّدًا، قَلمَّا يُجالسُ الناسَ، إنمَّا هو صلاةٌ، فإذا فرغَ فإنما هو تَسبيحٌ وتكبيرٌ، حتى يَأْتَي أهلَهُ قال: فَمرَّ بنا ونحنُ عندَ أبي الدرداء، فقال له أبو الدرداء: كلمةً تَنْفَعُنا ولا تَضُرُّكَ، قال: بَعثَ رسولُ الله ﷺ سَرِيَّة فَقَدِمَتْ، فجاء رجلٌ منهم فجلسَ في المجلسِ الذي يَجلِسُ فيه رسولُ الله ﷺ، قال لرجلٍ إلى جَنبِهِ: لو رأيْتَنا حين الْتَقَيْنا مع العدوِّ، فحملَ فُلانٌ فَطعنَ رجلًا منهم، فقال: خُذها مِني وأنا الغلامُ الغِفارِيُّ، كيف ترى في قوله؟ فقال: مَا أُراهُ إلا قَدْ بَطَلَ أَجْرُهُ، فَسمِعَ بذلك آخرُ، فقال: ما أرى بما قال بَأْسًا، فَتنَازعَا حتى سمعَ رسولُ اللهِ ﷺ، فقال رسولُ الله ﷺ: سُبحانَ الله؟ لا بأْسَ أنْ يُؤْجَرَ ويُحْمدَ، قال أبي: فرأيتُ أبا الدرْداءِ سُرَّ بذلك، وجعلَ يَرْفعُ رأسه إليه ويقولُ: أَأَنْتَ سمعتَ ذلك من رسول الله ﷺ؟ فيقول: نعم فما زالَ يُعيِدُ ذلك عليه، حتى إنِّي لأقول: لَيَبْرُكَنَّ على رُكبتيه، قال: ثم مَرَّ بنا يومًا آخرَ، فقال له أبو الدرداء: كلمةً تَنْفَعُنا ولا تَضُرُّك، ⦗٥٨٨⦘ قال: نَعم، قال لنا رسولُ الله ﷺ: المُنفِقُ على الخيْلِ، كالبَاسِط يَدَهُ بالصَّدَقَةِ لا يَقْبِضُها، ثُمَّ مَرَّ بنا يومًا آخرَ، فقال له أبو الدرداء: كلمةً تَنفعُنا ولا تضرُّكَ، قال: نعم، قال رسولُ الله ﷺ نِعمَ الرجلُ خُرَيمٌ الأسدي (٢)، لَوْلا طولُ جُمَّتهِ، وإسْبالُ إزارِهِ، فَبَلَغَ ذلك خُريْمًا فَعَجلَ وأخذ شفْرةً، فقطع بها جُمَّتهُ إلى أُذُنَيْه، ورفع إزارهُ إلى أنْصَافِ سَاقَيْهِ، ثم مرّ بنا يومًا آخر، فقال له أبو الدرداء: كلمةً تنفعُنا ولا تضرّك، قال: سمعتُ رسول الله ﷺ يقول: «إنكُم قادِمُونَ على إخوانكم، فَأصْلحُوا رِحَالَكُم، وأصلحوا لِبَاسَكُم، حتى تكونوا كأنَّكم شَامَةٌ في النَّاسِ، فَإنَّ الله لا يُحبُّ الفُحشَ ولا التَّفَحُّشَ» . أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (متوحدًا) المتوحد متفعل من الوحدة، وهو المنفرد وحده، لا يخالط الناس ولا يجالسهم.\n(كلمةً تنفعنا) نصب «كلمة» بإضمار فعل تقديره: حدِّثنا، أو أسمعنا كلمة تنفعنا. ⦗٥٨٩⦘\n(سرية) السرية طائفة من الجيش، يبلغ أقصاها أربعمائة رجل.\n(جُمَّتَهُ) الجمة مجتمع شعر الرأس.\n(إسبال إزاره) إسبال الإزار: إرخاؤه على القدم لينال الأرض، وهو من زي المتكبرين.\n(شامة) الشامة في الجسد: معروفة، أراد: كونوا بين الناس أحسنهم زيًّا وهيئة. حتى ينظروا إليكم فتظهروا لهم، كما يُنظر إلى الشامة وتظهر للرائين، دون باقي الجسد من الإنسان.\n(الفحش): الرديء من القول القبيح.\n(والتفحش): التفعل منه.\n_________\n(١) قال المنذري في \" مختصر السنن \" ٦ / ٥٣: ابن الحنظلية: هو سهل بن الربيع بن عمرو، ويقال: سهل بن عمرو، أنصاري حارثي، سكن الشام، والحنظلية أمه. وقيل: هي أم جده، وهو من بني حنظلة بن تميم.\n(٢) \" خريم \" - بضم الخاء المعجمة وفتح الراء المهملة وسكون الياء آخر الحروف، وبعدها ميم - هو ابن فاتك - بالفاء، وبعد الألف تاء ثالث الحروف مكسورة وكاف - ولخريم ولأبيه فاتك صحبة. وكنيته: أبو يحيى، ويقال: أبو أيمن.\n(٣) رقم (٤٠٨٩) في اللباس، باب ما جاء في إسبال الإزار، وإسناده حسن، وحسنه النووي في \" الرياض \"، وأخرجه أحمد ٤ / ١٧٩، ١٨٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٨٩) حدثنا هارون بن عبد الله. ثنا أبو عامر - يعني عبد الملك بن عمرو -ثنا هشام بن سعد، عن قيس بن بشر التغلبي. قال: أخبرني أبي وكان جليسا لأبي الدرداء، فذكره.","vol":"2","page":587},{"text":"<span data-type=\"title\" id=toc-285>الفصل الرابع: في أحكام القتال والغزو</span>\n١٠٧٣ - (م د ت) بُرَيْدةُ - ﵁ -: قال: كان رسولُ الله ﷺ إذا أمَّرَ أميرًا على جيشٍِ، أو سريَّةٍ، أوْصَاهُ في خاصَّته بتقْوى الله، ومَنْ معهُ من المسلمين خيرًا، ثم قال: اغْزُوا باسْمِ الله في سبيل الله، قاتِلوا مَنْ كفر بالله، اغزوا ولا تغُلُّوا، ولا تغْدِروا، ولا تُمثِّلوا، ولا تقْتُلوا وَليدًا، وإذا لَقِيتَ عدوَّك من المُشْركين، فادْعُهُمْ إلى ثلاثِ خصالٍ - أو خلالٍ - فَأيَّتُهُنَّ ⦗٥٩٠⦘ ما أجابوك فاقْبَلْ منهم، وكُفَّ عنهم، ثُمَّ ادعهم (١) إلى الإسلام، فإنْ أجابوك فاقبل منهم وكُفَّ عنهم، ثم ادْعهم إلى التَّحَوُّلِ مِنْ دارِهم إلى دار المهاجرين، وأَخبِرْهُمْ، أَنَّهَمْ إنْ هم فعلوا ذلك، فلهم ما لَلمُهاجرينَ، وعليهم ما على المهاجرين، فإن أبوا أن يتحوَّلوُا منها، فأخبِرْهِمْ: أنَّهُمْ يكونُون كأعرابِ المسلمين يَجْرى عليهم حُكْم اللهِ الذي يجرى على المؤمنين، ولا يكونُ لهم في الغنيمة والفيء شيء، إلا أَنْ يجاهدُوا مع المسلمين، فإنْ هُمْ أبوْا فَسَلْهُمُ الجِزْيةَ، فَإنْ هُمْ أجابُوكَ فاقْبَلْ منهم، وكُفَّ عنهم (٢)، فإنْ [هم] أبَوْا فَاْستَعِنْ بالله عليهم ⦗٥٩١⦘ وقاتلهم، وإذا حَاصَرْت أهل حصْنٍ، فأرادُوكَ أنْ تجعلَ لهم ذِمَّةَ اللهِ وذِمَّة نبيِّه، فلا تجعلْ لهم ذِمَّة اللهِ ولا ذمّة نبيِّهِ، ولكن اجعل لهم ذِمَّتَكَ وذِمَّةَ أصحابِكَ، فإنَّكمْ أنْ تُخْفِرُوا ذِمَمكم وذِمَّةَ أصحَابِكمْ أهْوَنُ مِنْ أنْ تُخْفِرُوا ذِمَّةَ اللهِ وذِمَّةَ رسولِه، وإذا حاَصرْتَ أَهلَ حِصْنٍ، وأرادُوكَ أن تُنْزِلهم على حُكْمِ اللهِ، فلا تُنْزِلهمْ على حُكمِ الله، ولكن أَنْزِلْهم على حكمك، فإنك لا تدري: أتُصيبُ فيهم حُكمَ اللهِ، أم لا؟ هذه رواية مسلم.\nوأخرجه الترمذي مختصرًا، وهذا لفظه:\nقال: كان رسولُ الله ﷺ إذا بعثَ أميرًا على جَيشٍ أوصاه في خاصَّةِ نفسِهِ بتقوى الله، ومن معه من المسلمين خيرًا، فقال: «اغْزُوا باسمِ الله، وفي سبيل الله، قاتِلوا مَنْ كَفَرَ بالله، اغزُوا ولا تغُلُّوا، ولا تغدِرُوا، ولا تُمثِّلوا، ولا تقتُلوا وَليدًا»، قال: وفي الحديث قِصَةٌ.\nوأخرجه أيضًا في موضع آخر من كتابه مثل مسلم بطوله، وأسقط منه: ذِكْرَ الجزية وطلبَها مِنْهُمْ، والباقي مثلهُ.\nوقال بعده: من رواية أُخرى نحوه بمعناه، ولم يذكر لفظه، إلا أنه قال: وزاد ... وذكر حديث الجزية.\nوأخرجه أبو داود، نحو رواية مسلمٍ بتغيير بعض ألفاظهِ وأسقط منه ⦗٥٩٢⦘ حديث: «ذمَّةَ الله ورسوله» وزاد في آخره: «ثم اقضوا فيهم بعدُ ما شئتُم» وأسقط من أوله من قوله: «اغْزُوا باسم الله» إلى قوله: «وليدًا»، ثم عاد وأخرجه عقيبَ هذا الحديث مُفردًا، فصار الجميع مُتَّفَقًا عليه (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خاصته) خاصة الإنسان: نفسه ومن يلزمه أمره من أهله وأقاربه وأصحابه.\n(لا تغلوا) الغل الخيانة، والغُلول: ما يخفيه أحد الغزاة من الغنيمة، ولم يُحضره إلى أمير الجيش ليدخله في القسمة.\n(لا تمثِّلوا) المثلة: تشويه خلقة القتيل، والتنكيل به.\n(وليدًا) الوليد الصبي الصغير، والجمع ولدان.\n(خِلال) جمع خَلَّة، وهي الخصلة.\n(أعراب) الأعراب ساكنو البادية من العرب.\n(الغنيمة) ما حصله الغزاة بسيوفهم عن قتال.\n(الفيء) ما حصل لهم من أموال العدو عن غير قتال. ⦗٥٩٣⦘\n(الجزية) البراءة، وهي فعلة، من جزيت.\n(يُخفروا الذمة) الذمة، الأمانة، وإخفارها: نقضها وترك العمل والوفاء بها.\n(تنزلهم) أي: تلجئهم، وأصله كأنه يضطره إلى أن ينزل من العلو إلى السفل.\n_________\n(١) قال النووي: هو في جميع نسخ مسلم \" ثم ادعهم \" قال القاضي عياض: صواب الرواية \" ادعهم \" بإسقاط \" ثم \" وقد جاء بإسقاطها على الصواب في كتاب أبي عبيد، وفي سنن أبي داود وغيرهما؛ لأنه تفسير للخصال الثلاث، وليست غيرها.\nوقال المازري: ليست \" ثم \" هنا زائدة، بل دخلت لاستفتاح الكلام.\nومعنى الحديث: أنهم إذا أسلموا يستحب لهم أن يهاجروا إلى المدينة، فإن فعلوا كانوا كالمهاجرين قبلهم في استحقاق الفيء والغنيمة، وإلا فهم كسائر أعراب المسلمين الساكنين في البادية من غير هجرة ولا غزو، فيجري عليهم أحكام الإسلام، ولا حق لهم في الغنيمة والفيء، وإنما يكون لهم نصيب من الزكاة إن كانوا بصفة استحقاقها.\nقال الشافعي: الصدقات للمساكين ونحوهم ممن لا حق لهم في الفيء، والفيء للأجناد، ولا يعطى أهل الفيء من الصدقات، ولا أهل الصدقة من الفيء، واحتج بهذا الحديث، وقال مالك وأبو حنيفة: المالان سواء ويجوز صرف كل واحد منهما إلى النوعين.\nوقال أبو عبيد: هذا الحديث منسوخ، وإنما كان هذا الحكم أول الإسلام لمن لم يهاجر، ثم نسخ ذلك بقوله تعالى: ﴿وأولوا الأرحام بعضهم أولى ببعض﴾، وهذا الذي ادعاه أبو عبيد لا يسلم له.\n(٢) قال النووي: هذا مما يستدل به مالك والأوزاعي وموافقوهما في جواز أخذ الجزية من كل كافر، عربيًا كان أو عجميًا، كتابيًا أو مجوسيًا أو غيرهما.\nوقال أبو حنيفة: تؤخذ الجزية من جميع الكفار، إلا مشركي العرب ومجوسهم، وقال الشافعي: لا تقبل إلا من أهل الكتاب والمجوس، عربًا كانوا أو عجمًا، ويحتج بمفهوم آية الجزية، ⦗٥٩١⦘ وبحديث \" سنوا بهم سنة أهل الكتاب \"، ويتأول هذا الحديث على أن المراد بأخذ الجزية أهل الكتاب؛ لأن اسم المشرك يطلق على أهل الكتاب وغيرهم، وكان تخصيصهم معلومًا عند الصحابة.\n(٣) مسلم رقم (١٧٣١) في الجهاد، باب تأمير الإمام الأمراء على البعوث، والترمذي رقم (١٦١٧) في السير، باب ما جاء في وصيته ﷺ في القتال، ورقم (١٤٠٨) في الديات، باب ما جاء في النهي عن المثلة، وأبو داود رقم (٢٦١٢) في الجهاد، باب دعاء المشركين، ومختصرًا رقم (٢٦١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٣٥٢) قال: ثنا وكيع. وفي (٥/٣٥٨) قال: ثنا عبد الرحمن. والدارمي (٢٤٤٤) و(٢٤٤٧) قال: أخبرنا محمد بن يوسف. ومسلم (٥/١٣٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع بن الجراح. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا يحيى بن آدم. (ح) وحدثني عبد الله بن هاشم، قال: حدثني عبد الرحمن - يعني ابن مهدي -. وأبو داود (٢٦١٢) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا وكيع. وفي (٢٦١٣) قال: حدثنا أبو صالح الأنطاكي محبوب ابن موسى، قال: أخبرنا أبو إسحاق الفزاري. وابن ماجة (٢٨٥٨) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن يوسف الفريابي، والترمذي (١٤٠٨ و١٦١٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. وفي (١٦١٧) قال: حدثنا محمد بن بشار، قال: حدثنا أبو أحمد. والنسائي في الكبرى «تحفة الأشراف» (١٩٢٩) عن عبد الرحمن بن محمد بن سلام، عن إسحاق الأزرق.\nسبعتهم - وكيع، وعبد الرحمن، ومحمد بن يوسف، ويحيى بن آدم، وأبو إسحاق، وأبو أحمد، وإسحاق الأزرق - عن سفيان.\n٢ - وأخرجه مسلم (٥/١٤٠) قال: حدثني حجاج بن الشاعر، قال: حدثني عبد الصمد بن عبد الوارث. وفي (٥/١٤٠) قال: حدثنا إبراهيم، قال: حدثنا محمد بن عبد الوهاب الفراء، عن الحسن بن الوليد. والنسائى في الكبرى «تحفة الأشراف» (١٩٢٩) عن أحمد بن حفص، عن أبيه، عن إبراهيم بن طهمان. (ح) وعن محمود بن غيلان، عن عبد الصمد بن عبد الوارث.\nثلاثتهم (عبد الصمد، والحسين، وإبراهيم) عن شعبة.\n٣ - وأخرجه النسائي في الكبرى «تحفة الأشراف» (١٩٢٩) عن أحمد بن سليمان، عن يعلى بن عبيد، عن إدريس الأودي.\nثلاثتهم - سفيان، وشعبة، وإدريس - عن علقمة بن مرثد، عن سليمان بن بريدة، فذكره.\nفي رواية سفيان. قال: قال علقمة: فذكرت هذا الحديث لمقاتل بن حيان، فقال: حدثني مسلم، هو ابن هيصم، عن النعمان بن مقرن، عن النبي ﷺ مثل حديث سليمان بن بريدة.\nقال الترمذي: وحديث بريدة حديث حسن صحيح.","vol":"2","page":589},{"text":"١٠٧٤ - (خ م د) عبد الله (١) بن عونٍ - ﵀- قال: كَتَبْتُ إلى نَافِعٍ أسأله عن الدُّعاءِ قبلَ القتالِ؟ فكَتَبَ إَليَّ: إنما كان ذلك في أول الإسلام، وقد أغارَ رسولُ الله ﷺ على بني المصْطَلِقِ وهُمْ غَارُّونَ، وأنعامُهُم تُسْقَى على الماء، فَقَتلَ مُقَاتِلَتَهمْ، وسَبَى ذَرَاريَّهُمْ، وأصاب يومَئِذٍ جُوَيْرِية. حدَّثني به عبدُ اللهِ بن عمر، وكان في ذلك الجيش. أخرجه البخاري، ومسلم، وأبو داود (٢) .\nإلا أنَّ في كتاب مسلم: قال يحيى: أحسِبُه قال: - جُوَيْرِيَة - أو: البتّةَ ابنة الحارث (٣) . ⦗٥٩٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدعاء قبل القتال) أراد بالدعاء: الإنذار، وأن يدعوهم إلى الإسلام قبل أن يقاتلهم.\n(غارُّون) الغِرَّة الغفلة، ورجل غار، وقوم غارون.\n(سبيهم) سبيت العدو سبيًا، إذا أسرته، واستوليت عليه.\n(جويرية) تصغير جارية، هي زوج النبي ﷺ، وهي جويرية بنت الحارث.\n_________\n(١) هو عبد الله بن عون بن أرطبان المزني مولاهم البصري أبو عون الخراز أحد الأعلام، روى عن عطاء ومجاهد وسالم والحسن والشعبي وخلق، وعنه شعبة والثوري وابن علية ويحيى القطان. قال ابن مهدي: ما أحد أعلم بالسنة بالعراق من ابن عون مات سنة ١٥١ هـ.\n(٢) البخاري ٥ / ١٢٢ و١٢٣ في العتق، باب من ملك من العرب رقيقًا فوهب، ومسلم رقم (١٧٣٠) في الجهاد، باب جواز الإغارة على الكفار، وأبو داود رقم (٢٦٣٣) في الجهاد، باب في دعاء المشركين، وأخرجه أحمد في \" المسند \" رقم (٤٨٥٧) و(٤٨٧٥) و(٥١٢٤) .\n(٣) قال النووي في \" شرح مسلم \" ١٢ / ٣٦: أما قوله: \" أو البتة \" فمعناه: أن يحيى بن يحيى أحد ⦗٥٩٤⦘ رواة الحديث قال: أصاب يومئذ بنت الحارث، وأظن شيخي سليم بن أخضر سماها في روايته: جويرية، أو أعلم ذلك وأجزم به وأقوله: البتة، وحاصله: أنها جويرية فيما أحفظه إما ظنًا وإما علمًا، ثم قال:\nوفي هذا الحديث: جواز الإغارة على الكفار الذين بلغتهم الدعوة من غير إنذار بالإغارة، وفي هذه المسألة ثلاثة مذاهب حكاها المازري والقاضي، أحدها: يجب الإنذار مطلقًا، قاله مالك وغيره، وهذا ضعيف. والثاني: لا يجب مطلقًا، وهذا أضعف منه أو باطل. والثالث: يجب إن لم تبلغهم الدعوة، ولا يجب إن بلغتهم، لكن يستحب، وهذا هو الصحيح، وبه قال نافع مولى ابن عمر، والحسن البصري والثوري والليث والشافعي وأبو ثور وابن المنذر والجمهور، قال ابن المنذر: وهو قول أكثر أهل العلم، وقد تظاهرت الأحاديث الصحيحة على معناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١) (٤٨٥٧) قال: حدثنا معاذ. وفي (٢/٣٢) (٤٨٧٣) قال: حدثنا يزيد. وفي (٢/٥١) (٥١٢٤) قال: حدثنا إسماعيل. والبخاري (٣/١٩٤) قال: حدثنا علي بن الحسن، قال: أخبرنا عبد الله. ومسلم (٥/١٣٩) قال: حدثنا يحيى بن يحيى التميمي، قال: حدثنا سليم بن أخضر. (ح) وحدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي. وأبو داود (٢٦٣٣) قال: حدثنا سعيد بن منصور، قال: حدثنا إسماعيل بن إبراهيم. والنسائي في الكبرى «الورقة / ١١٤ - ب» قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد، وهو ابن زريع.\nسبعتهم - معاذ بن معاذ، ويزيد بن هارون، وإسماعيل بن إبراهيم، وعبد الله بن المبارك، وسليم بن أخضر، وابن أبي عدي، ويزيد بن زريع - عن ابن عون، فذكره.","vol":"2","page":593},{"text":"١٠٧٥ - (ت) أبو البختري [سعيد بن فيروز]- ﵀-: أنَّ جيْشًا مِنْ جُيُوش المسلمين كان أَميرهم سَلْمَانُ الفارِسِيُّ - حَاصَرُوا قَصْرًا مِنْ قُصُورِ فَارِسَ، فقال المسلمُون: ألاَ ننْهَدُ إليهم؟ قال: دَعوني أدعوهم، كما سمعتُ رسول الله ﷺ يَدْعُو، فأتاهم فقال: «إنَّما أَنا رجلٌ منكم فارسِيٌّ، وتَرُون أن ⦗٥٩٥⦘ العربَ يُطيعوننِي، فَإنْ أسْلَمْتُم فَلكم مِثْلُ الذي لنا، وعليكم مِثلُ الذي عَليْنَا، وإنْ أبيْتُمْ إلا دِينَكم تَرَكْناكم عليه، وأعطُونا الجزيةَ عن يدٍ وأنتم صاغِرون وَرَطَنَ [إليهم] بِالفارِسِيَّةِ: وأَنتم غَيْرُ مَحُمودِينَ - وإنْ أبيْتُمْ نَابذْناكم على سَوَاءٍ»، قالوا: ما نحن بالذي نُعطِي الجزْيةَ، ولكنَّا نقاتِلُكُم، قالوا: يا أَبا عبدَ الله، ألا نَنْهَدُ إليهم؟ قال: لا فَدَعاهُمْ ثلاثةَ أَيام إلى مِثْلِ هذا، ثم قال: انْهَدُوا إليهم، فَنَهَدُوا إليهم، فَفَتَحُوا ذلك الْقَصْرَ. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ننهد) نهد إلى العدو: إذا زحف إليه ليقاتله.\n(عن يد) إن أُريد باليد: يد المُعطي. فالمعنى: عن يد مواتية غير ممتنعة، لأن من أبى وامتنع لم يُعْط يده، وإن أُريد بها يد الآخذ، فالمعنى: عن يد قاهرة مستولية، أو عن إنعام عليها، لأن قبول الجزية منهم، وترك أرواحهم لهم نعمة عليهم.\n(صاغرون) الصغار، الذل، والصاغر: اسم فاعل منه.\n(رطن) الرطانة، الكلام بالأعجمية، والأعجمية: كل لغة خالفت العربية. ⦗٥٩٦⦘\n(نابذناكم على سواء) نابذناكم الحرب: كاشفناكم وقابلناكم. والسواء: المستوي، أي على طريق مستقيم، وهو أن يُظهر لهم العزم على القتال، ويخبرهم به إخبارًا مكشوفًا. وقيل: على استواء في العلم بالمنابذة منا ومنكم.\n_________\n(١) رقم (١٥٤٨) في السير، باب ما جاء في الدعوة قبل القتال، وقال: وفي الباب عن بريدة والنعمان بن مقرن، وابن عمر وابن عباس، وحديث سلمان حديث حسن لا نعرفه إلا من حديث عطاء بن السائب: سمعت محمدًا - يعني البخاري - يقول: أبو البختري لم يدرك سلمان، لأنه لم يدرك عليًا، وسلمان مات قبل علي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (١٥٤٨) قال: ثنا قتيبة، قال: ثنا أبو عوانة، عن عطاء بن السائب عن أبي البختري، فذكره.\nوقال الترمذي: وحديث سلمان حديث حسن لا نعرفه إلا من حديث عطاء بن السائب، وسمعت محمدا يقول: أبو البختري لم يدرك سلمان، لأنه لم يدرك عليا، وسلمان مات قبل عليّ.","vol":"2","page":594},{"text":"١٠٧٦ - (د) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ كانَ إذا بعثَ جيشًا قال: «انطلقوا باسمِ اللهِ، لا تقتلوا شيخًا فانيًا، ولا طِفلًا صغيرًا، ولا امْرأة، ولا تَغُلُّوا، وضمُّوا غَنائمَكم، وأَصلِحُوا وأحْسِنُوا، إن اللهَ يُحِبُّ المحْسِنينَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦١٤) في الجهاد، باب دعاء المشركين، وفي سنده خالد بن الفزر الراوي عن أنس لم يوثقه غير ابن حبان، وبقية رجاله ثقات، وله شواهد يتقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦١٤) حدثنا عثمان بن أبي شيبة، ثنا يحيى بن آدم، وعبيد الله بن موسى عن حسن بن صالح عن خالد بن الفزر حدثني أنس بن مالك، فذكره.","vol":"2","page":596},{"text":"١٠٧٧ - (م) أبو موسى الأشعري - ﵁ -: قال: كان النبي ﷺ إذا بعثَ أحدًا من أَصحابهِ في بعض أمرِهِ، قَالَ: «بشِّروا، ولا تُنَفِّرُوا، ويسِّروا ولا تُعَسِّروا» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٧٣٢) في الجهاد، باب في الأمر بالتيسير وترك التنفير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١٧٣٢) قال: ثنا أبو بكر بن أبي شيبة، وأبو كريب «واللفظ لأبي كريب» . قالا: ثنا أبو أسامة عن بريد بن عبد الله، عن أبي بردة، فذكره.","vol":"2","page":596},{"text":"١٠٧٨ - (ط) مالك بن أنس - ﵁ -: بَلَغَهُ: أنَّ عمر بن عبد العزيز كتبَ إلى عامِلٍ من عُمَّالِهِ: إنَّهُ بلَغَنَا أنَّ رسول الله ﷺ كان إذا بعثَ سَرِيَّة يقولُ لهم: «اغزوا باسم الله، في سبيل الله، تُقَاتلُونَ من كَفَرَ بالله، لا تغُلُّوا ولا تَغْدِرُوا، ولا تُمثِّلوا، ولا تَقْتُلُوا وليدًا، فَقُلْ ذلك لجيُوشِكَ وسَراياكَ، ⦗٥٩٧⦘ إنْ شاءَ الله، والسلامُ عليْكَ» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٤٨ في الجهاد، باب النهي عن قتل النساء والولدان في الغزو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (١٧/٣) بلغه أن عمر بن عبد العزيز، فذكره.\nقال الزرقاني (٣/١٧): وصله أحمد ومسلم وأصحاب السنن من طريق سفيان الثوري عن علقمة بن مرثد عن سليمان بن بريدة، عن أبيه.","vol":"2","page":596},{"text":"١٠٧٩ - (ت د) سمرة بن جندب - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «اقتُلوا شُيوخَ المشركين، واستَبْقُوا شَرخَهُمْ» .\nيعني: مَنْ لم يُنْبِتْ منهم. أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شرخهم) الشرخ جمع شارخ، وهو الشاب، كصاحب وصحب، أراد بهم الصغار الذين لم يبلغوا الحلم.\nوقيل: أراد بالشرخ: أهل الجلَد الذين يصلحون للملك والخدمة. وقيل: الشرخ أول الشباب، فهو واحد يكفي من التثنية والجمع، كصوم وعدل.\n_________\n(١) أبو داود رقم (٢٦٧٠) في الجهاد، باب قتل النساء، والترمذي رقم (١٥٨٣) في السير، باب ما جاء في النزول على الحكم، وقال: هذا حديث حسن صحيح غريب، وصححه ابن حبان مع أن فيه عنعنة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:\n١ - أخرجه أحمد (٥/١٢) قال: حدثنا أبو معاوية. وفي (٥/٢٠) قال: حدثنا هشيم. وأبو داود (٢٦٧٠) قال: حدثنا سعيد بن منصور، قال: حدثنا هشيم.\nكلاهما - أبو معاوية، وهشيم -عن الحجاج بن أرطأة.\n٢ - وأخرجه الترمذي (١٥٨٣) قال: حدثنا أحمد بن عبد الرحمن، أبو الوليد الدمشقي، قال: حدثنا الوليد بن مسلم، عن سعيد بن بشير.\nكلاهما - الحجاج، وسعيد - عن قتادة، عن الحسن، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب، ورواه الحجاج بن أرطأة، عن قتادة نحوه.\nقلت: فيه الوليد بن مسلم، والحجاج بن أرطأة وهما مدلسان، وقد عنعنا، وكذلك الحسن البصري.","vol":"2","page":597},{"text":"١٠٨٠ - (خ م ط ت د) عبد الله بن عمر بن الخطاب - ﵄ -: قال: وُجِدَتِ امرأَةٌ مَقْتُولُة في بعض مَغازي رسولِ الله ﷺ، فَنَهى رسول الله ﷺ عن قَتْلِ النِّساءِ والصِّبْيانِ. وفي رواية: فَأنْكَرَ.\nأخرجه الجماعة إلا النسائي غيرَ أَنَّ الموطأَ أَرسله عن نافع عن ⦗٥٩٨⦘ النبي ﷺ (١) .\n_________\n(١) البخاري ٦ / ١٠٤ في الجهاد، باب قتل الصبيان في الحرب، وباب قتل النساء في الحرب، ومسلم رقم (١٧٤٤) في الجهاد، باب تحريم قتل النساء والصبيان، والموطأ ٢ / ٤٤٧ في الجهاد، باب ما جاء في النهي عن قتل النساء والصبيان والولدان، والترمذي رقم (١٥٦٩) في الجهاد، باب ما جاء في النهي عن قتل النساء والصبيان، وأبو داود رقم (١٦٦٨) في الجهاد، باب في قتل النساء، والدارمي في سننه ٢ / ٢٢٣ في السير، باب النهي عن قتل النساء والصبيان، وابن ماجة رقم (٢٨٤١) في الجهاد، باب الغارة والبيات وقتل النساء، وأحمد ٢ / ١٢٢ و١٢٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٢٧٧) . وأحمد (٢/٢٢) (٤٧٣٩) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. وفي (٢/٢٣) (٤٧٤٦) قال: حدثنا عتاب بن زياد، قال: أخبرنا عبد الله، يعني ابن مبارك، قال: أنبأنا مالك بن أنس. وفي (٢/٧٥) (٥٤٥٨) قال: حدثنا إؤسحاق بن سليمان، قال: حدثنا مالك. وفي (٢/٩١) (٥٦٥٨) قال: حدثنا أبو النضر، قال: حدثنا ليث. وفي (٢/١٠٠) (٥٧٥٣) قال: حدثنا حسين بن محمد، قال: حدثنا سليمان بن قرم، عن زيد، يعني ابن جبير. وفي (٢/١١٥) (٥٩٥٩) قال: حدثنا حسين، قال: حدثنا شريك، عن محمد بن زيد. وفي (٢/١٢٢) (٦٠٣٧) قال: حدثنا علي بن عياش، قال: حدثنا الليث بن سعد. وفي (٢/١٢٣) (٦٠٥٥) قال: حدثنا يونس، قال: حدثنا ليث. والدارمي (٢٤٦٥) قال: أخبرنا محمد بن عيينة، عن علي بن مسهر، عن عبيد الله بن عمر بن حفص بن عاصم. والبخاري (٤/٧٤) قال: حدثنا أحمد بن يونس، قال: أخبرنا الليث. (ح) وحدثنا إسحاق بن إبراهيم، قال: قلت لأبي أسامة: حدثكم عبيد الله. ومسلم (٥/١٤٤) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح، قالا: أخبرنا الليث. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر، وأبو أسامة، قالا: حدثنا عبيد الله بن عمر. وأبو داود (٢٦٦٨) قال: حدثنا يزيد بن خالد بن موهب وقتيبة - يعني ابن سعيد - قالا: حدثنا الليث. وابن ماجة (٢٨٤١) قال: حدثنا يحيى بن حكيم. قال: حدثنا عثمان ابن عمر. قال: أخبرنا مالك بن أنس. والترمذي (١٥٦٩) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائى في الكبرى «الورقة / ١١٥ - ب» قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث.\nخمستهم - مالك، وعبيد الله بن عمر، والليث بن سعد، وزيد بن جبير، ومحمد بن زيد - عن نافع، فذكره.","vol":"2","page":597},{"text":"١٠٨١ - (د) رباحُ بن الربيع - ﵁ -: قال: كُنَّا مع رَسُولِ الله ﷺ في غَزْوةٍ، فرأى النَّاسَ مُجْتَمِعِينَ على شيءٍ، فبعثَ رجُلًا فقال: انظُرْ عَلامَ اجتَمَعَ هؤلاء؟ فجاء، فقال: على امرأةٍ قتيلٍ، فقال: ما كانت هذه لتقُاتِلَ، قال: وعلى المقدِّمَة خالدُ بنُ الوليد، قال: فَبَعَثَ رجلًا، فقال: قُل لخالد: لا تَقْتُلُنَّ امرأَة ولا عَسِيفًا. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عسيفًا) العسيف: الأجير.\n_________\n(١) رقم (٢٦٦٩) في الجهاد، باب في قتل النساء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:\n١- أخرجه أحمد (٣/٤٨٨ و٤/٣٤٦) قال: حدثنا أبو عامر، عبد الملك بن عمرو، قال: حدثنا المغيرة ابن عبد الرحمن. وفي (٣/٤٨٨ و٤/١٧٨) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا عبد الرحمن ابن أبي الزناد. وفي (٣/٤٨٨) و(٤/١٧٨) قال: حدثنا حسين بن محمد، قال: حدثنا ابن جريج. وفي (٤/٣٤٦) قال: حدثنا سعيد بن منصور، قال: حدثنا المغيرة بن عبد الرحمن. وابن ماجة (٢٨٤٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا قتيبة، قال: حدثنا المغيرة بن عبد الرحمن. والنسائي في الكبرى «تحفة الأشراف» (٣٦٠٠) عن قتيبة، عن المغيرة بن عبد الرحمن.\nثلاثتهم - المغيرة، وابن أبي الزناد، وابن جريج - عن أبي الزناد.\n٢ - وأخرجه أبو داود (٢٦٦٩) . والنسائي في الكبرى «تحفة الأشراف» (٣٦٠٠) عن عمرو بن منصور. كلاهما - أبو داود، وعمرو - عن أبي الوليد الطيالسي، قال: حدثنا عمر بن المرقع بن صيفي.\nكلاهما - أبو الزناد، وعمر بن المرقع - قالا: حدثني المرقع بن صيفي، فذكره.","vol":"2","page":598},{"text":"١٠٨٢ - (ط) يحيى بن سعيد - ﵀-: أنَّ أبا بَكْرٍ - ﵁ - بَعَثَ جُيوشًا إلى الشامِ، فَخرجَ يُشَيِّعُهم: فمشى مع يَزيد بنِ أبي سُفيان، وكان أميرَ رُبْعٍ من تلكَ الأرْباعِ، فَقال يزيدُ لأبي بكر: إمَّا أنْ تركبَ وإِمَّا أن أَنزِلَ، فقال له: ما أنتَ بِنازِلٍ، ولا أنا براكبٍ، إنِّي أحْتَسِبُ خُطايَ ⦗٥٩٩⦘ في سبيل اللهِ، ثم قال: إنك سَتجدُ قومًا زَعَموا أَنَّهُمْ حَبَسُوا أنفُسَهمْ لله، فَدَعْهُمْ وما زَعمُوا أَنهم حَبَسُوا أنفُسَهم له، وستجدُ قومًا فَحصُوا عن أوساط رؤوسِهمْ الشَّعر، فاضربْ ما فَحَصوا عنه بالسيف، وإنِّي مُوصِيكَ بعَشْرٍ: لا تَقْتُلَنَّ امرأةً، ولا صبِيًا، ولا كبيرًا هَرمًا، ولا تَقْطَعْ شَجَرًا مُثْمِرًا، ولا تُخَرِّبَنَّ عامِرًا، ولا تَعْقِرَنَّ شاة ولا بعيرًا إلا لِمَأْكَلَةٍ، ولا تُغرِّقنَّ نَخْلًا ولا تُحَرِقَنَّه، ولا تَغُلُّوا، ولا تَجْبُنُوا. أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأرباع) جمع رُبع، يعني ربع الجيش، كأنه قسم الجيش أربعة أقسام، وكان هذا أمير قسم واحد منها.\n(احتسب) الاحتساب قد تقدم شرحه آنفًا [صفحة: ٥٨٣] .\n(حبسوا أنفسهم) أراد بالذين حبسوا أنفسهم: الرهبان الذين تديَّروا الصوامع، وأقاموا بها، ولم يخرجوا منها، وتُسَمِّيه النصارى: الحبيس.\n(فحصوا) كشفوا: أراد الذين يحلقون وسط رؤوسهم فيتركونها مثل أفحوص القطا، وهو مجثمها، وهم الشمامسة.\n(لا تعقرن) العقر ضرب قوائم البعير أو الشاة بالسيف، وهو قائم، والمراد النهي عن قتل الحيوان لغير حاجة إليه.\n_________\n(١) ٢ / ٤٤٧ و٤٤٨ في الجهاد، باب النهي عن قتل النساء والصبيان في الغزو، وفيه انقطاع، لأن يحيى بن سعيد لم يدرك أبا بكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٣/١٦) عن يحيى بن سعيد أن أبا بكر، فذكره.","vol":"2","page":598},{"text":"١٠٨٣ - (ت د) النعمان بن مقرن - ﵁ -: قال: غَزوْتُ مع رسولِ الله ﷺ غَزواتٍ، فكان إذا طَلَعَ الفجرُ أَمْسَكَ عن القتالِ، حتى تطلعَ الشمسُ، فإذا طَلَعَتْ قَاتَلَ، حتى إذا انْتَصَفَ النَّهارُ أمسك حتى تَزُولَ الشَّمْسُ، فإذا زالَتْ قاتلَ حتى اْلعَصْر، ثم أَمسك حتى يُصَلِّيَ العصرَ، ثم قاتل [قال (١)]: وكان يقول: عند هذه الأوقاتِ تَهيجُ رياحُ النَّصرِ، ويدعُو المؤمنون لجيوشِهم في صلواتهم. هذه رواية الترمذي.\nواختصره أبو داود، وقال: شَهِدْتُ رسولَ الله ﷺ إذا لم يُقاتِلْ في أوَّل النَّهارِ، أَخَّرَ القتالَ حتَّى تَزُولَ الشَّمسُ، وتَهُبَّ الرِّياحُ، وينْزِلَ النَّصر (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ريح النصر) العرب تسَمِّي الريح: النصر. يقولون: كانت الريح لفلان، أي النصرة، ومنه قوله تعالى: ﴿وتَذْهَبَ رِيحُكُم﴾ .\n_________\n(١) أي: قتادة، وهو الراوي عن النعمان بن مقرن.\n(٢) الترمذي رقم (١٦١٢) في السير، باب ما جاء في الساعة التي يستحب فيها القتال، من حديث معاذ بن هشام عن أبيه عن قتادة عن النعمان بن مقرن، ورجاله ثقات، إلا أن قتادة لم يسمع من النعمان بن مقرن، وأخرج الرواية المختصرة هو (١٦١٣)، وأبو داود رقم (٢٦٥٥) في الجهاد، باب في أي وقت يستحب اللقاء، من حديث أبي عمران الجوني عن علقمة بن عبد الله المزني، عن معقل بن يسار عن النعمان بن مقرن، وإسناده صحيح، وقد وقع في كلام الضحاك في آخر حديث أخرجه البخاري في صحيحه ٦ / ٢٠١ في الجزية باب الجزية والموادعة: \" ولكني شهدت القتال مع رسول الله ﷺ كان إذا لم يقتل في أول النهار انتظر حتى تهب الأرواح وتحضر الصلوات \" وسيورده المصنف قريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الرواية الثانية صحيحة: أخرجه الترمذي (١٦١٢) قال: حدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، فذكره.\n* قال الترمذي: وقد روي هذا الحديث عن النعمان بن مُقرن بإسناد أوصل من هذا، وقتادة لم يدرك النعمان بن مقرن، ومات النعمان بن مقرن في خلافة عمر.\nوالرواية الثانية أخرجها أحمد (٥/٤٤٤) قال: حدثنا عبد الرحمن، وبهز. وأبو داود (٢٦٥٥) قال: حدثنا موسى بن إسماعيل. والترمذي (١٦١٣) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا عفان بن مسلم، والحجاج بن منهال. والنسائي في الكبرى «الورقة ١١٥ - ب» قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن بن مهدي.\nخمستهم - عبد الرحمن، وبهز، وموسى، وعفان، والحجاج - عن حماد بن سلمة، عن أبي عمران الجوني، عن علقمة بن عبد الله المزني، عن معقل بن يسار، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح، وعلقمة بن عبد الله هو أخو بكر بن عبد الله المزني.","vol":"2","page":600},{"text":"١٠٨٤ - (م ت د) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ كان يُغيرُ عِنْدَ صَلاةِ الصُّبحِ، وكان يَستْمِعُ، فإذا سَمِع أَذَانًا أمْسَكَ، وَإلاَّ أَغارَ. هذه رواية أبي داود.\nوفي رواية مسلم، قال: كان رسولُ الله ﷺ إنما يُغِيرُ إذا طَلَعَ الفَجْرُ، وكان يستمِعُ الأذان، فإنْ سمع أذانًا أَمْسكَ، وإلا أغارَ، فسمع رجلًا يقولُ: الله أكبر، الله أكبر، فقال رسول الله ﷺ: «على الفِطْرَةِ»، ثم قال: أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، فقال رسول الله ﷺ: «خَرَجْتَ من النار»، فَنَظَرُوا فإذا هو رَاعي مِعْزى.\nوأخرجه الترمذي مثل مسلم إلى قوله: «من النار» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يغير) الإغارة: معروفة، تقول منه: أغار يغير إغارة، والغارة: الاسم.\n(الفطرة) الخلقة يعني ما خلقه الله تعالى عليه من الإيمان.\n_________\n(١) مسلم رقم (٣٨٢) في الصلاة، باب الإمساك عن الإغارة إذا سمع فيهم الآذان، والترمذي رقم (١٦١٨) في السير، باب ما جاء في وصيته ﷺ في القتال، وأبو داود رقم (٢٦٣٤) في الجهاد، باب في دعاء المشركين، وأخرجه الدارمي في سننه ٢ / ٢١٧ في السير، باب الإغارة على العدو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:مسلم في الصلاة عن زهير بن حرب عن يحيى القطان أبو داود في الجهاد (١٠٠:٢) عن موسى بن إسماعيل. الترمذي في السير (٤٨: ٣) عن الحسن بن علي بن الخلال عن عفان. و(٤٨: ٣) أبو الوليد فرقهما. أربعتهم وقال الترمذي: حسن صحيح. الأشراف (١/١١٧) .","vol":"2","page":601},{"text":"١٠٨٥ - (خ م ط ت د س) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ حين خرجَ إلى خَيْبَرَ، أَتاها ليْلًا، وكان إذا أتَى قومًا بليلٍ لم يغِرْ حتى يُصْبِحَ، فخرجتْ يَهودُ بِمسَاحِيهِمْ ومَكاتِلِهِمْ، فلما رأوه قالوا: مُحمَّدٌ واللهِ، محمدٌ والخميسُ، فقال رسولُ الله ﷺ: «اللهُ أكبر، خَرِبَتْ خَيْبَرُ، إِنَّا إذا نَزَلنَا بِساحَةِ قومٍ فساءَ صَباحُ المُنذرِينَ» . أخرجه الموطأ والترمذي هكذا.\nوهُوَ طرف من حديث طويل، قد أخرجه البخاري، ومسلم، وأبو داود، والنسائي، وهو مذكور في كتاب الغَزَواتِ، في غزوة خيبر، من حرف الغين (١) . ⦗٦٠٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بمساحيهم) المساحي جمع مسحاة، وهي المِجرفة من الحديد.\n(ومكاتلهم) المكاتل: جمع مكتل، وهو كالزِّنبيل يسع خمسة عشر صاعًا، والصاع: خمسة أرطال وثلث عند أهل الحجاز، وثمانية أرطال عند أهل العراق، على اختلاف المذهبين.\n(والخميس): الجيش.\n_________\n(١) البخاري ١ / ٤٠٤ و٤٠٥ و٤٠٦ في الصلاة، باب ما يذكر في الفخذ، وفي الأذان، باب ما يحقن بالأذان من الدماء، وفي صلاة الخوف، باب التكبير والغلس بالصبح، وفي الجهاد، باب دعاء النبي ﷺ إلى الإسلام والنبوة، وباب التكبير عند الحرب، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، ومسلم رقم (١٣٦٥) في الجهاد، باب غزوة خيبر، والموطأ ٢ / ٤٦٨ و٤٦٩ في الجهاد، باب ما جاء في الخيل والمسابقة بينها، والترمذي رقم (١٥٥٠) في السير، باب في البيات والغارات، وأبو داود رقم (٢٩٩٥) و(٢٩٩٦) و(٢٩٩٧) و(٢٩٩٨) في الخراج، باب ما جاء في سهم الصفي، وفي النكاح رقم (٢٠٥٤)، باب الرجل يعتق أمته فيتزوجها، ورقم (٢١٢٣) في النكاح، باب في المقام عند البكر، والنسائي ١ / ٢٧١ و٢٧٢ في الصلاة، باب التغليس في السفر، و٦ / ١٣١ و١٣٢ و١٣٣ و١٣٤ في النكاح، باب البناء في السفر، الحديث بطوله، وأخرجه أحمد في مسنده ٣ / ١٠٢ و١١٠ و١٦٤ و١٨٦ و٢٠٦ و٢٤٦ و٢٦٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٠١ و١٨٦) . والبخاري (١/١٠٣) قال: حدثنا يعقوب بن إبراهيم. ومسلم (٤/١٤٥ و٥/١٨٥) قال: حدثنا زهير بن حرب. وأبو داود (٢٩٩٨) قال: حدثنا يعقوب بن إبراهيم. وفي (٣٠٠٩) قال: حدثنا يعقوب بن إبراهيم وزياد بن أيوب. والنسائي (٦/١٣١) قال: أخبرنا زياد بن أيوب. وفي الكبرى «تحفة الأشراف - ٩٩٠» عن إسحاق بن إبراهيم. وابن خزيمة (٣٥١) قال: أخبرنا يعقوب بن إبراهيم.\nأربعتهم - أحمد، ويعقوب، وزهير، وزياد - عن إسماعيل بن إبراهيم بن علية.\n٢ - وأخرجه أبو داود (٢٩٩٨ و٣٠٠٩) قال: حدثنا داود بن معاذ، قال: حدثنا عبد الوارث.\nكلاهما - إسماعيل، وعبد الوارث -عن عبد العزيز بن صهيب، فذكره.\n-ورواه أيضا ثابت البناني عنه:\n١ - أخرجه أحمد (٣/١٨٦) قال: حدثنا يونس. في (٣/٢٤٢) قال: حدثنا سُريج بن النعمان. والبخاري (٢/١٩) قال: حدثنا مسدد. ومسلم (٤/١٤٦) قال: حدثني أبو الربيع الزهراني. وابن ماجة (١٩٥٧) قال: حدثنا أحمد بن عبدة. والنسائي في الكبرى «تحفة - ١-٣» عن مخلد بن خداش.\nستتهم- يونس، وسريج، ومسدد، وأبو الربيع، وأحمد بن عبدة، ومخلد- قالوا: حدثنا حماد بن زيد، عن عبد العزيز بن صهيب، وثابت، فذكراه.\n٢ - وأخرجه البخاري (٣/١٠٩) . والنسائي (١/٢٧١) قال: أخبرنا إسحاق بن إبراهيم.\nكلاهما - البخاري، وإسحاق - عن سليمان بن حرب، قال: حدثنا حماد بن زيد، عن ثابت، فذكره «ولم يذكر عبد العزيز بن صهيب» .\n٣ - وأخرجه أبو داود (٢٩٩٦) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد، عن عبد العزيز بن صهيب، فذكره. و«ولم يذكر ثابتا البناني» .\nورواه أيضا حميد الطويل عنه:\n١ - أخرجه مالك «الموطأ» (٢٩٠) . والبخاري (٤/٥٨) قال: حدثنا عبد الله بن مسلمة. وفي (٥/١٦٧) قال: حدثنا عبد الله بن يوسف. والترمذي (١٥٥٠) قال: حدثنا الأنصاري، قال: حدثنا معن. والنسائي في الكبرى «تحفة الأشراف - ٧٣٤» عن محمد بن سلمة والحارث بن مسكين. كلاهما عن عبد الرحمن بن القاسم.\nأربعتهم - ابن مسلمة، وابن يوسف، ومعن، وعبد الرحمن - عن مالك بن أنس.\n٢ - وأخرجه أحمد (٣/١٥٩) قال: حدثنا سليمان. والبخاري (١/١٥٨ و٤/٥٨) قال: حدثنا قتيبة. كلاهما (سليمان وقتيبة) قالا: حدثنا إسماعيل بن جعفر.\n٣ - وأخرجه أحمد (٣/٢٠٦) قال: حدثنا ابن أبي عدي.\n٤- وأخرجه أحمد (٣/٢٣٦ و٢٣٧) قال: حدثنا يعقوب، قال: حدثنا أبي، عن محمد بن إسحاق.\n٥ - وأخرجه أحمد (٣/٢٦٣) قال: حدثنا عبد الله بن بكر.\n٦ - وأخرجه البخاري (٤/٥٨) قال: حدثنا عبد الله بن محمد، قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق.\nستتهم - مالك، وإسماعيل، وابن أبي عدي، وابن إسحاق، وابن بكر، وأبو إسحاق الفزاري - عن حميد الطويل، فذكره.\n-ورواه أيضا محمد بن سيرين عنه:\n١- أخرجه الحميدي (١١٩٨)، وأحمد (٣/١١١) . والبخاري (٤/٦٨) قال: حدثنا عبد الله بن محمد. وفي (٤/٢٥٣) قال: حدثنا علي بن عبد الله.\nوفي (٥/١٦٧) قال: أخبرنا صدقة بن الفضل. والنسائي (٧/٢٠٣) قال: أخبرنا محمد بن عبد الله بن يزيد.\nستتهم - الحميدي، وأحمد، وعبد الله بن محمد، وعلي، وصدقة، ومحمد بن عبد الله - عن سفيان ابن عيينة.\n٢ - وأخرجه أحمد (٣/١٦٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\nكلاهما - سفيان، ومعمر - عن أيوب، عن محمد بن سيرين، فذكره.","vol":"2","page":602},{"text":"١٠٨٦ - (ت د) عِصامُ المُزَنِيُّ - ﵁ -: قال: كان رسولُ الله ﷺ إذا بعثَ جيْشًا أو سَريَّة، يقولُ لهم: «إذا رأَيتُم مَسْجِدًا، أو سمعتُم مُؤذِّنًا، فلا تقتلوا أحدًا» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) الترمذي رقم (١٥٤٩) في السير، باب رقم ٢، وأبو داود رقم (٢٦٣٥) في الجهاد، باب في دعاء المشركين، وفي سنده من لا يعرف، ومع ذلك حسنه الترمذي ولعل ذلك لشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٢٠) . وأحمد (٣/٤٤٨) . وأبو داود (٢٦٣٥) قال: حدثنا سعيد بن منصور. والترمذي (١٥٤٩) . قال: حدثنا محمد بن يحيى العدني المكي. ويكنى بأبي عبد الله الرجل الصالح، هو ابن أبي عمر. والنسائي في الكبرى «الورقة / ١١٩ - أ» قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ. (ح) وأخبرنا سعيد بن عبد الرحمن.\nستتهم - الحميدي، وأحمد، وسعيد بن منصور، ومحمدبن يحيى بن أبي عمر، ومحمد بن عبد الله بن يزيد، وسعيد بن عبد الرحمن- عن سفيان بن عيينة، قال: حدثنا عبد الملك بن نوفل بن مساحق، أنه سمع رجلا من مزينة يقال له: ابن عصام، فذكره.\n* رواية أحمد بن حنبل، وسعيد بن منصور، ومحمد بن يحيى بن أبي عمر، ومحمد بن عبد الله بن يزيد، مختصرة على: «كان رسول الله ﷺ إذا بعث جيشا، أو سرية، يقول لهم: «إذا رأيتم مسجدا، أو سمعتم مؤذنا، فلا تقتلوا أحدا» .","vol":"2","page":603},{"text":"١٠٨٧ - (د) مسلم بن الحارث بن مسلم [التميمي] قال: إنَّ أبَاهُ قال: بعَثَنا رسولُ الله ﷺ في سَرِيَّةٍ، فلما بلغنا المُغَارَ، اسْتَحثَثْتُ فَرَسِي، فسَبقْتُ أصحابي، فَتَلَقَّاني أَهلُ الْحيِّ بالرَّنينِ، فقلتُ لهمْ: قُولوا، لا إلهَ إلا اللهُ، تُحرَزُوا، فقالُوها، فلامني أصحابي، وقالوا: حَرَمْتَنَا الْغَنيِمَة، فَلَمَّا قَدِمْنا على رسولِ اللهِ ﷺ، أخْبَرُوهُ بالذَِّي صَنعْتُ، فدَعاني، فَحسَّنَ لي ما صنعْتُ، وقال: «أمَا إنَّ اللهَ قد كَتَبَ لك من كُلِّ إنسان منهم كذا وكذا»، قال عبد الرحمن: أنا نَسِيتُ الثَّوابَ، ثم قال لي رسولُ اللهِ ﷺ: ⦗٦٠٤⦘ «أَما إنِّي سَأكتُبُ لك بالوصَاةِ بعْدِي»، فَفَعَلَ وَخَتَم عليه، ودفَعَهُ إليَّ. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استحثثت) استفعلت من الحث، وهو الاستعجال في الشيء.\n(الرنين) الصوت والاستغاثة.\n_________\n(١) رقم (٥٠٨٠) في الأدب، باب ما يقول إذا أصبح، ومسلم بن الحارث لم يوثقه غير ابن حبان، وقال الدارقطني: مجهول، وبقية رجاله ثقات، وقد اختلف في اسمه، قيل فيه: مسلم بن الحارث، وقيل الحارث بن مسلم، كما ذكره أبو داود عن محمد بن المصفى أحد رواته، وصحح غير واحد: أنه مسلم بن الحارث، وسئل أبو زرعة الرازي عن مسلم بن الحارث، أو الحارث بن مسلم؟ فقال: الصحيح: مسلم بن الحارث عن أبيه، وقال أبو حاتم الرازي: الحارث بن مسلم تابعي. وقيل للدارقطني: مسلم بن الحارث التميمي عن أبيه عن النبي ﷺ؟ فقال: مسلم مجهول، لا يحدث عن أبيه إلا هو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:\n١- أخرجه أحمد (٤/٢٣٤) قال: حدثنا يزيد بن عبد ربه. وفيه (٤/٢٣٤) قال: حدثنا علي بن بحر. وأبو داود (٥٠٨٠) قال: حدثنا عمرو بن عثمان الحمصي ومؤمل بن الفضل الحراني وعلي بن سهل الرملي ومحمد بن المصفى الحمصي. والنسائي في عمل اليوم والليلة (١١١) قال: أخبرني عمرو بن عثمان.\nستتهم - يزيد، وعلي بن بحر، وعمرو، ومؤمل، وعلي بن سهل، ومحمد بن المصفى- قالوا: حدثنا الوليد بن مسلم.\n٢ - وأخرجه أبو داود (٥٠٧٩) قال: حدثنا إسحاق بن إبراهيم، أبو النضر الدمشقي، قال: حدثنا محمد بن شعيب.\nكلاهما - الوليد، ومحمد - عن عبد الرحمن بن حسان الكناني، عن مسلم بن الحارث، فذكره.\n* رواية علي بن بحر عند أحمد مختصرة على الوصية.\n* زاد محمد بن شعيب في روايته قال: أخبرنا أبو سعيد، عن الحارث أنه قال: أسرَّها إلينا رسول الله ﷺ، فنحن نخص بها إخواننا.\nقلت: فيه عبد الرحمن بن حسان الكناني، قال عنه الحافظ: لا بأس به، ومسلم بن الحارث، لم يوثقه غير ابن حبان.","vol":"2","page":603},{"text":"١٠٨٨ - (خ ت) جبير بن حية - ﵀- (١): قال بعثَ عمرُ النَّاسَ في أَفناءِ الأمصار، يُقاتِلُونَ المشركين، فأسلم الهُرْمُزانُ (٢)، قال: إني مستشيركَ ⦗٦٠٥⦘ في مغازيَّ هذه (٣)، قال: نعم، مَثَلُها ومَثلُ مَنْ فيها [منَ الناس، من عدُوِّ] المسلمين: مَثلُ طائرٍ له رأسٌ، ولهُ جَناحَانِ، ولَهُ رجلانِ، فإنْ كُسِرَ أَحدُ الَجْناحَينِ، نهضَتِ الرِّجلانِ بِجناحٍ والرأسُ، فإنْ كُسِرَ الَجْناحُ الآخرُ، نهضت الرجلان والرأسُ، وإن شُدِخَ الرأسُ، ذهبت الرجلانِ والجناحانِ والرأسُ، فالرأسُ: كِسرَى، والجناح: قَيْصرُ، والجناح الآخر: فاَرسُ، فَمُرِ المسلمينَ أنْ يَنْفِرُوا إلى كسرى، قال جُبَيْرُ بن حَيَّةَ: فَنَدبنا عُمَرُ، واسْتَعْملَ علينا النُّعْمانَ بنَ مُقرِّنِ (٤)، حتى إذا كُنَّا بأَرْضِ العدوِّ، خَرجَ علينا ⦗٦٠٦⦘ عاملُ كِسرى في أَربعين ألفًا، فقام تَرْجُمان (٥)، فقال: لِيُكَلِّمْني رَجلٌ مِنكم، فقال المغيرةُ: سَلْ عَمَّا شِئْتَ، فقال: ما أنتم؟ قال: نحن ناسٌ من العربِ، كُنَّا في شَقاءٍ شديدٍ وبلاءٍ شديدٍ: نَمُصُّ الجِلدَ والنَّوى من الجوعِ، ونَلْبَسُ الوبَرَ والشَّعَرَ، ونعبدُ الشَّجرَ والحجرَ، فَبيْنا نحنُ كذلك، إذَ بعثَ ربُّ السمواتِ وربُّ الأرضين - تَعَالَى ذكْرُهُ وجَلَّت عظمته - إلينا نَبِيًّا من أَنْفُسِنا، نَعرفُ أَباَهُ وأُمَّهُ، فأمَرنا نبيُّنا، رَسُولُ رَبِّنا ﷺ: أن نقاتِلكمْ حتى تعبدُوا الله وحده، أو تُؤدُّوا الجزيةَ، وأخبرنا نَبِيُّنا ﷺ عن رسالةِ رَبِّنا: أنهُ من قُتل مِنَّا صارَ إلى الجنة، في نعيمٍ لم يُرَ مِثلُه، ومَنْ بَقي منا مَلَكَ رِقابَكُمْ، فقال النُّعمانُ: ربما أَشهدكَ الله مِثْلَها (٦) مع النبيِّ ﷺ، فلم يُنْدِمْكَ، ولم يُخْزِكَ ولكني شهدت القتال ⦗٦٠٧⦘ مع رسول الله ﷺ، كان إذا لم يُقاتِل في أوَّلِ النَّهار، انْتَظَرَ حتى تَهُبَّ الأرواحُ، وتَحْضُرَ الصلاةُ (٧) هذه رواية البخاري.\nوأخرج الترمذي طرفًا من هذا الحديث عن معقل بن يسار، وهذا لفظه:\nقال معقل بن يسار: إنَّ عمرَ بنَ الخطابِ بَعَثَ النُّعْمانَ بن مقرن إلى الهُرمزان - فذكر الحديث بطوله - فقال النعمان بن مقرن: شهدت مع رسول الله ﷺ فكان إذا لم يُقَاتِلْ أوَّلَ النهار، انتظر حتى تَزُولَ الشَّمسُ، وتَهُبَّ الرياحُ، ويَنزلَ النَّصْرُ. هذا لفظ الترمذي.\nوقد قال فيه: فذكر الحديث بطوله، ولم يذكره (٨) . ⦗٦٠٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفناء) الأفناء جمع فناء، وهو ما امتد من نواحي الأرض.\n(فندبنا) أي بعثنا إلى الغزاة والجهاد.\n(ولم يخزك) من الخزاية الاستحياء، أو هو من الخزي: الهوان.\n(الأرواح) جمع ريح، لأن ياءها منقلبة عن واو، فعادت في الجمع إلى الأصل.\n_________\n(١) قال الحافظ: \" جبير بن حية \" بفتح الحاء المهملة ثم ياء مثناة من تحت مفتوحة مشددة، وهو من كبار التابعين، واسم جده مسعود بن معتب بمهملة ومثناة ثم باء موحدة، ومنهم من عده في الصحابة وليس ذلك عندي ببعيد، لأن من شهد الفتوح في وسط خلافة عمر يكون في عهد النبي ﷺ مميزًا، وقد نقل ابن عبد البر أنه لم يبق في سنة حجة الوداع من قريش وثقيف أحد إلا أسلم وشهدها وهذا منهم، وهو من بيت كبير فإن عمه عروة بن مسعود كان رئيس ثقيف في زمانه، والمغيرة بن شعبة ابن عمه.\n(٢) في السياق اختصار كثير، لأن إسلام الهرمزان كان بعد قتال كثير بينه وبين المسلمين بمدينة تستر، ثم نزل على حكم عمر فأسره أبو موسى الأشعري، وأرسل به إلى عمر مع أنس، فأسلم فصار عمر يقربه ويستشيره، ثم اتفق أن عبيد الله بن عمر بن الخطاب اتهمه بأنه واطأ أبا لؤلؤة على قتل عمر، فعدا على الهرمزان فقتله بعد قتل عمر.\n(٣) قال الحافظ: ووقع في رواية ابن أبي شيبة من طريق معقل بن يسار \" أن عمر شاور الهرمزان في فارس وأصبهان وأذربيجان \" أي: بأيها يبدأ، وهذا يشعر بأن المراد أنه استشاره في جهات مخصوصة، والهرمزان كان من أهل تلك البلاد وكان أعلم بأحوالها من غيره، وعلى هذا ففي قوله في حديث الباب \" فالرأس كسرى، والجناح قيصر، والجناح الآخر فارس \" نظر، لأن كسرى هو رأس أهل فارس، وأما قيصر صاحب الروم، فلم يكن كسرى رأسًا لهم، وقد وقع عند الطبري من طريق مبارك بن فضالة قال: \" فإن فارس اليوم رأس وجناحان \" وهذا موافق لرواية ابن أبي شيبة وهو أولى، لأن قيصر كان بالشام ثم ببلاد الشمال، ولا تعلق لهم ببلاد العراق وفارس والمشرق. ولو أراد أن يجعل كسرى رأس الملوك وهو ملك المشرق وقيصر ملك الروم دونه ولذلك جعله جناحًا لكان المناسب أن يجعل الجناح الثاني ما يقابله من جهة اليمين كملوك الهند والصين مثلًا، لكن دلت الرواية الأخرى على أنه لم يرد إلا أهل بلاده التي هو عالم بها، وكأن الجيوش إذ ذاك كانت بالبلاد الثلاثة، وأكثرها وأعظمها بالبلدة التي فيها كسرى لأنه كان رأسهم.\n(٤) هو المزني، كان من أفاضل الصحابة، هاجر هو وإخوة له سبعة وقيل عشرة، وقال ابن مسعود: \" إن للإيمان بيوتًا، وإن بيت آل مقرن من بيوت الإيمان \"، وكان النعمان قدم على عمر بفتح القادسية، فدخل عمر المسجد فإذا هو بالنعمان يصلي، فقعد، فلما فرغ قال: \" إني مستعملك، قال: أما جابيًا فلا، ولكن غازيًا، قال: فإنك غاز \" فبعث معه الزبير وحذيفة وابن عمر والأشعث بن قيس وعمرو بن معد يكرب \"، وقد كان عمر أراد المسير بنفسه، فبعث النعمان ومعه ⦗٦٠٦⦘ جماعة، وكتب إلى أبي موسى أن يسير بأهل البصرة، وإلى حذيفة أن يسير بأهل الكوفة، حتى يجتمعوا بنهاوند، وأميرهم النعمان بن مقرن.\n(٥) قال الحافظ: وفي رواية الطبري من الزيادة \" فلما اجتمعوا أرسل بندار إليهم: أن أرسلوا إلينا رجلًا نكلمه، فأرسلوا إليه المغيرة بن شعبة \"، وفي رواية ابن أبي شيبة \" وكان بينهم نهر. فسرح إليهم المغيرة، فعبر النهر، فشاور ذو الجناحين أصحابه كيف نقعد للرسول؟ فقالوا: اقعد له في هيئة الملك وبهجته، فقعد على سريره ووضع التاج على رأسه، وقام أبناء الملوك حوله سماطين، عليهم أساور الذهب والقرطة والديباج، قال: فأذن للمغيرة، فأخذ بضبعيه رجلان، ومعه رمحه وسيفه، فجعل يطعن برمحه في بسطهم ليتطيروا \"، وفي رواية الطبري \" قال المغيرة: \" فمضيت ونكست رأسي، فدفعت فقلت لهم: إن الرسول لا يفعل به هذا \".\n(٦) الخطاب في \" أشهدك \" للمغيرة، وكان على ميسرة النعمان، أي: أحضرك الله مثل تيك المغازي، أو هذه المقاتلة مع رسول الله ﷺ \" ولم يندمك \" من الإندام. يقال: أندمه الله فندم. \" ولم يخزك \" من الإخزاء. يقال: خزي - بالكسر - إذا ذل وهان، وكأنه إشارة إلى قوله ﷺ لوفد عبد القيس \" غير خزايا ولا ندامى \".\n(٧) وزاد الطبري في رواية ٤ / ١١٩: ويطيب القتال، فما منعني إلا ذلك، اللهم إني أسألك أن تقر عيني اليوم بفتح يكون فيه عز الإسلام، وذل يذل به الكفار، ثم اقبضني إليك بعد ذلك على الشهادة، وقال الحافظ في \" الفتح \": قد بين مبارك بن فضالة في روايته عن زياد بن جبير ارتباط كلام النعمان بما قبله، وبسياقه يتبين أنه ليس قصة مستأنفة، وحاصله أن المغيرة أنكر على النعمان تأخيره القتال، فاعتذر النعمان بما قاله، ولفظ مبارك ملخصًا \" أنهم أرسلوا إليهم: إما أن تعبروا إلينا النهر، أو نعبر إليكم، قال النعمان: اعبروا إليهم، قال: فتلاقوا وقد قرن بعضهم بعضًا، وألقوا حسك الحديد خلفهم لئلا يفروا، قال: فرأى المغيرة كثرتهم، فقال: لم أر كاليوم فشلًا: إن عدونا يتركون يتأهبون، أما والله لو كان الأمر إلي لقد أعجلتهم \"، وفي رواية ابن أبي شيبة \" فصاففناهم، فراحفونا حتى أسرعوا فينا، فقال المغيرة للنعمان: إنه قد أسرع في الناس فلو حملت؟ فقال النعمان: إنك لذو مناقب، وقد شهدت مع رسول الله ﷺ مثلها \"، وفي رواية الطبري \" قد كان الله أشهدك أمثالها، والله ما منعني أن أناجزهم إلا شيء شهدته من رسول الله ﷺ \".\n(٨) البخاري ٦ / ١٨٨ و١٨٩ و١٩٠ في فرض الخمس، باب الجزية والموادعة مع أهل الحرب، وفي التوحيد، باب قول الله تعالى: ﴿يا أيها الرسول بلغ ما انزل إليك من ربك﴾، والترمذي رقم (١٦١٣) في السير، باب ما جاء في الساعة التي يستحب فيها القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٢٩٨) حدثنا الفضل بن يعقوب حدثنا عبد الله بن جعفر الرقى حدثنا المعتمر بن سليمان. حدثنا سعيد بن عبيد الله الثقفي حدثنا بكر بن عبد الله المزني، وزياد بن جبير، عن جبير بن حية. قال، فذكره.\nوأخرجه الترمذي (١٦١٣) حدثنا الحسن بن علي الخلال، حدثنا عفان بن مسلم والحجاج بن منهال، قالا: حدثنا حماد بن سلمة حدثنا أبوعمران الجوني عن علقمة بن عبد الله المزني عن معقل بن يسار أن عمر ابن الخطاب، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح وعلقمة بن عبد الله هو أخو بكر بن عبد الله المزني مات النعمان ابن مقرن في خلافة عمر بن الخطاب.","vol":"2","page":604},{"text":"١٠٨٩ - (د) جندب بن مكيث - ﵁ -: قال: بعثَ رسولُ الله ﷺ عَبْدَ الله بن غالبٍ اللَّيْثِيّ في سرية - وكنتُ فيهم - وأمَرَهُمْ: أنْ يَشُنُّوا الغارَةَ على بني المُلوَّحِ بالكَدِيدِ، فخرَجنا حتى إذا كُنَّا بالكديد، لَقِينَا الحارث بن الْبَرْصاءِ اللَّيْثِيَّ، فأَخَذْناهُ، فقال: إنما جِئْتُ أُريدُ الإسلامَ، وإنَّما خَرَجْتُ إلى رسولِ الله ﷺ، فقُلْنَا: إنْ تَكُ مُسْلِمًا لنْ يضُرَّكَ رِباطُنَا يومًا وليلة، وإنْ تَكُ غيْرَ ذلك نَسْتَوثقُ مِنكَ، فَشَدَدْناهُ وثَاقًا. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شنوا الغارة) شن الغارة: النهب، والأصل من التفريق، أي فرَّقُوا الغارة عليهم من كل جهة، وأوقعوها بهم من جميع نواحيهم.\n_________\n(١) رقم (٢٦٧٨) في الجهاد، باب الأسير يوثق، وفي مسلم: ابن عبد الله الجهني، وهو مجهول وعنعنه ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٣/٤٦٧) قال: حدثنا يعقوب. قال: قال أبي. وأبو داود (٢٦٧٨) «مختصرا» قال: حدثنا عبد الله بن عمرو بن أبي الحجاج أبو معمر. قال: حدثنا عبد الوارث.\nكلاهما - إبراهيم بن سعد والد يعقوب، وعبد الوارث - قالا: حدثنا محمد بن إسحاق عن يعقوب بن عتبة عن مسلم بن عبد الله، فذكره.\nقلت: فيه عنعنة ابن إسحاق.","vol":"2","page":608},{"text":"١٠٩٠ - (م د) أبو سعيد الخدري - ﵁ -: أَنَّ رسولَ اللهِ ﷺ بَعَثَ بَعْثًا إلى بني لَحْيَانَ مِنْ هُذَيْلٍ، فقال: «لِيَنْبَعِثْ من كلِّ رجلين أَحدُهُمَا، والأَجرُ بينهما» .\nوفي رواية: لِيَخْرُجْ من كل رجلين رجلٌ، ثم قال لِلْقَاعِدِ: أَيُّكم خَلَفَ الَخْارِجَ في أهْلِهِ ومالِهِ بخيْرٍ، كان له مثلُ نِصْفِ أجْرِ الخَارِجِ. أخرجه مسلم، وأخرج أبو داود الرواية الثانية (١) .\n_________\n(١) مسلم رقم (١٨٩٦) في الإمارة، باب فضل إعانة الغازي في سبيل الله بمركوب وغيره، وأبو داود رقم (٢٥١٠) في الجهاد، باب ما يجزئ من الغزو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/١٥) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب، قال: أخبرني عمرو. وفي (٣/٥٥) قال: حدثنا عتاب، قال: حدثنا عبد الله، قال: أخبرنا ابن لهيعة. ومسلم (٦/٤٢) . وأبو داود (٢٥١٠) قالا - مسلم، وأبو داود -: حدثنا سعيد بن منصور، قال: حدثنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث.\nكلاهما -عمرو بن الحارث، وابن لهيعة - عن يزيد بن أبي حبيب، عن يزيد بن أبي سعيد مولى المهري.\n٢ - وأخرجه أحمد (٣/٤٩) قال: حدثنا عبد الرحمن، قال: حدثنا حرب بن شداد. ومسلم (٦/٤٢) قال: حدثنا زهير بن حرب، قال: حدثنا إسماعيل بن عُلَيَّة، عن علي بن المبارك. (ح) وحدثنيه إسحاق ابن منصور، قال: أخبرنا عبد الصمد - يعني ابن عبد الوارث - قال: سمعت أبي، عن الحسين. (ح) وحدثني إسحاق بن منصور، قال: أخبرنا عبيد الله - يعني ابن موسى - عن شيبان. أربعتهم (حرب وعلي بن المبارك، والحسين المعلم، وشيبان) عن يحيى بن أبي كثير.\nكلاهما - يزيد بن أبي سعيد، ويحيى بن أبي كثير- عن أبي سعيد مولى المهري، فذكره.","vol":"2","page":609},{"text":"١٠٩١ - (د ت) عبد الله بن عمر بن الخطاب - ﵄ -: أنه كان في سَرِيَّةٍ من سَرايَا رسولِ اللهِ ﷺ، قال: فَحاصَ النَّاسُ حَيْصَة، فكُنْتُ فيمن حاصَ، فلمَّا نَفَرنا، قُلْنَا: كيف نَصْنَعُ، وقد فَرَرْنا من الزَّحْفِ، وبُؤنا بالغَضَبِ؟ فقُلْنَا: نَدْخُلُ المدينَةَ فلا يَرَانا أَحَدٌ، قال: فَلَمَّا دَخلْنا المدينَةَ، قُلْنَا: لو عَرضْنَا أَنفُسَنا على رسول الله ﷺ، فإنْ كانَ لنَا تَوْبَةٌ أقُمْنَا، وإنْ كانَ غيرَ ذلك ذَهبْنَا، قال: فَجَلَسْنَا لرسولِ الله ﷺ قبل صلاة الغداةِ، فلمَّا خَرَجَ قُمنا إليه، فقلْنا: نَحْنُ الْفَرَّارُونَ، فأقْبَل عَلَيْنَا، وقال: لا، بل أنُتْم الْعكَّارُونَ، قال: فَدَنَوْنا، فَقَبَّلْنَا يدَهُ، فقال: أنا فِئَةُ المسلمين. هذه رواية أبي داود.\nورواية الترمذي قال: بعثَنا رسولُ الله ﷺ في سَرِيَّةٍ، فحاصَ ⦗٦١٠⦘ الناسُ حيصةً، فقدِمنا المدينة، فَاْختبأنا بها، وقلنا: هَلَكْنا، ثم أتينا رسولَ الله ﷺ، فقلنا: يا رسول الله، نَحْنُ الفرَّارُون، قَالَ: بل أنتم العَكَّارُون، وأنا فئَتُكُمْ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فحاص) حصت عن الشيء: حدت عنه، وملت عن جهته، هكذا قال الخطابي، وقال الهروي: فحاص الناس حيصة: أي: حملوا حملة، قال: وحاص يحيص: إذا مال والتجأ إلى جهة، قال: وجاض بالجيم والضاد المعجمة قريب منه، وكذا قرأته في كتاب الترمذي مضبوطًا بالجيم والضاد.\n(وبؤنا) باء بالشيء يبوء به: إذا رجع، والمراد: أننا رجعنا من مقصدنا بغضب الله تعالى، حيث فررنا.\n(العكَّارون) هم الذين يعطفون إلى الحرب، وقيل: إذا حاد الإنسان عن الحرب، ثم عاد إليها. يقال: قد عكر، وهو عكَّار.\n(فئة المسلمين) الفئة: الجماعة الذين يرجعون إليهم عن موقف الحرب، ويحتمون بهم، أي يفيئون إليهم.\n_________\n(١) أبو داود رقم (٢٦٤٧) في الجهاد، باب التولي يوم الزحف، والترمذي رقم (١٧١٦) في الجهاد، باب ما جاء في الفرار يوم الزحف، وأخرجه أحمد في \" المسند \" ٢ / ٧٠، ٨٦، ١١١، وفي سنده يزيد بن أبي زياد، وهو سيء الحفظ، وبقية رجاله ثقات، وقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الحميدي (٦٨٧) قال: حدثنا سفيان. وأحمد (٢/٢٣) (٤٧٥٠) قال: حدثنا محمد بن فضيل. وفي (٢/٥٨) (٥٢٢٠) قال: حدثنا وكيع، عن علي بن صالح. وفي (٢/٧٠) (٥٣٨٤) قال: حدثنا حسن، قال: حدثنا زهير. وفي (٢/٨٦) (٥٥٩١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/٩٩) (٥٧٤٤) قال: حدثنا حسين بن محمد، قال: حدثنا سفيان بن عيينة. وفي (٢/١٠٠) (٥٧٥٢) قال: حدثنا خلف بن الوليد، قال: حدثنا خالد - يعني الطحان -. وفي (٢/١١٠) (٥٨٩٥) قال: حدثنا إسحاق بن عيسى، وأسود بن عامر، قالا: حدثنا شريك. والبخاري في «الأدب المفرد» (٩٧٢) قال: حدثنا موسى، قال: حدثنا أبو عوانة. وأبو داود (٢٦٤٧) و(٥٢٢٣) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وابن ماجة (٣٧٠٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن فضيل. والترمذي (١٧١٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان.\nثمانيتهم - سفيان بن عيينة، ومحمد بن فضيل، وعلي بن صالح، وزهير، وشعبة، وخالد الطحان، وشريك، وأبو عوانة - عن يزيد بن أبي زياد، أن عبد الرحمن بن أبي ليلى حدثه، فذكره.\nوقال الترمذي: هذا حديث حسن لا نعرفه إلا من حديث يزيد بن أبي زياد.\nقلت: ويزيد هذا قال عنه الحافظ: إنه ضعيف.","vol":"2","page":609},{"text":"١٠٩٢ - (د) عبد الله بن كعب بن مالك - ﵁ -: أنَّ جيْشًا من ⦗٦١١⦘ الأنصار كانوا بأرضِ فارِس مع أميرهم، وكان عمرُ يعَقِّبُ الجيوش في كل عامٍ، فَشُغِلَ عنهم عمر - ﵁ - فلمَّا مرَّ الأَجلُ، قَفلَ أهلُ ذلك الثَّغْرِ، فاشتدَّ عليهم وأوعَدَهم، وهم أصحابُ رسولِ الله ﷺ، قالوا: يا عُمَرُ، إنكَ غفلْتَ وتركتَ فينا الذي أمَرَ به رسولُ الله ﷺ من عِقابِ بعض الغَزِيَّة بعضًا. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يعقب) عقب الجيش: إذا نفذ عِوضه قومًا يقومون مقامهم، ويجيء أولئك.\n(الثَّغْر) الموضع الذي يكون حدًا وفاصلًا بين بلاد الإسلام والكفار.\n_________\n(١) رقم (٢٩٦٠) في الإمارة، باب تدوين العطاء، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٦٠) حدثنا موسى بن إسماعيل، ثنا إبراهيم يعني ابن سعد، ثنا ابن شهاب عن عبد الله بن كعب بن مالك الأنصاري، فذكره.","vol":"2","page":610},{"text":"١٠٩٣ - (م ت د) نَجدَةُ بن عامر الحروري: كَتَبَ إلى ابن عباس يَسأُلُه عن خَمْسِ خِصالٍ؟ فقال ابنُ عباس: لوْلا أن أَكتُمَ عِلمًا ما كتَبْتُ إليه (١) - كتبَ إليه نَجْدَةُ: أما بعد، فأخْبِرْني: هل كان رسولُ الله ﷺ يَغْزُو بالنِّساء؟ ⦗٦١٢⦘ وهل كان يضرِبُ لَهُنَّ بسَهْمٍ؟ وهل كان يقْتُلُ الصبيان؟ ومتى ينقضِي يُتْمُ اليتيم؟ وعن الخُمْسُ: لمن هو؟ فَكَتبَ إليه ابنُ عباس: كتبتَ تسألُني: هل كان رسولُ الله ﷺ يغْزُو بالنساء؟ وقد كان يغْزُو بهنَّ، فَيُداوِينَ الجَرْحَى ويُحذَيْنَ مِنَ الغنيمَةِ، وأمَّا سهمٌ؟ فَلَمْ يضرِب لَهُنَّ، وإنَّ رسولَ الله ﷺ لم يكن يَقْتُلُ الصبيانَ، فلا تَقْتُل الصبيان، وكتبتَ تسأُلني: متى ينْقَضي يُتْمُ اليَتيم؟ فلعَمْرِي، إنَّ الرجلَ لتَنْبُتُ لحْيَتُهُ، وإنه لضعِيفُ الأخذ لنفسه، ضعيفُ العطاءِ منها، وإذَا أَخَذَ لنفسه من صالح ما يأخذُ النَّاسُ فقد ذهب عنه اليُتْمُ (٢) وكتبتَ تسألني عن الخُمْسِ لمن هو؟ وإنَّا نقولُ: هُوَ لنا، فأَبى عليْنا قومُنا ذَاك (٣) . ⦗٦١٣⦘\nوفي رواية: فلا تَقْتُل الصبيان، إلا أن تكون تعلمُ ما عَلِمَ الخَضِرُ من الصَّبيِّ الذي قَتَلَ (٤) .\nزاد في أخرى: وتُميِّزُ المؤمنَ من الكَافِرِ، فتقتُل الكافر، وتدعَ المؤْمِن (٥) .\nوفي رواية قال: كتبَ نَجْدَة بن عامر الحروري إلى ابن عباس يسأله عن العبد والمرأةِ يَحْضُرانِ المغْنَم: هل يُقْسَمُ لهما - وذكر باقي المسائل نحوه - فقال ابنُ عباس ليَزيد بن هرمز: اكتُبْ إليه، فلولا أن يقعَ في أُحْمُوقَةٍ ما كتبتُ إليه، كتبْتَ تسألني عن العبد والمرأةِ يَحْضُرانِ المغنَم، هل يُقسمُ لهما شيءٌ، وإنه ليس لهما شيءٌ إلا أن يُحذَيا، وقال في اليتيم: إنَّه لا ينقطع عنه اسم اليُتْمِ، حتى يبلغ، ويُؤنَسَ منه الرُّشْدُ، والباقي نحوه.\nوفي أخرى: ولولا أن أرُدَّهُ عن نَتْنٍ يقعُ فيه، ما كتبتُ إليه، ولا ⦗٦١٤⦘ نُعْمَةَ عَيْنٍ ... الحديث. هذه رواية مسلم.\nوأخرج الترمذي منه طرفًا، وهو ذِكْرُ الْغَزْوِ بالنِّساءِ، والضَّرْب لُهنَّ بِسَهْمٍ والجواب عنه.\nوأخرج أبو داود منه طرفًا، وهذا لفظُهُ، قال: كتبَ نَجْدَةُ إلى ابنِ عباسٍ يسأله عن أشياءَ؟ وعن المملوك: أَلَهُ في الفَيْء شيءٌ؟ وعن النساء: هل كُنَّ يَخْرُجْنَ مع النبي ﷺ؟ وهل لَهُنَّ نصيبٌ؟ فقال ابنُ عباسٍ: لولا أن يأتِيَ أحْمُوقَة ما كتبتُ إليه، أمَّا المملوكُ: فكانَ يُحْذَى، وأَمَّا النساءُ: فقد كُنَّ يُدَاوِينَ الجرَحى، ويَسْقِين الماءَ.\nوفي أخرَى له قال: كَتَبَ نجدة الحرُورِيُّ إلى ابن عباسٍ يسألُه عن النساء: هل كُنَّ يَشْهدْنَ الحربَ مع رسولِ الله ﷺ؟ وهل كان يَضرِبُ لهنَّ بسَهْم؟ قال يزيدُ: فأَنا كتَبْتُ كتاب ابن عباس إلى نجدة: قد كنَّ يَحْضُرنَ الحربَ مع رسولِ الله ﷺ، فأمَّا أنْ يضْرِبَ لَهُنَّ بسهمٍ؟ فَلا، وقد كان يَرْضَخُ لهنَّ (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُحذَين) أحذيته أحذيه إحذاءًا: إذا أعطيته، والحذية والحُذيَّا: العطية. ⦗٦١٥⦘\n(أحموقة) أفعولة من الحمق، أي خصلة ذات حمق.\n(يؤنس) آنست من فلان كذا: إذا علمته منه، وعرفته فيه، والرشد: السداد والعقل وحسن التصرف.\n_________\n(١) قال النووي: يعني: إلى نجدة الحروري، معناه: أن ابن عباس يكره نجدة لبدعته، وهي كونه من الخوارج الذين مرقوا من الدين مروق السهم من الرمية، ولكن لما سأله عن العلم، لم يمكنه كتمه، فاضطر إلى جوابه، وقال: \" لولا أن أكتم علمًا ما كتبت إليه \" أي: لولا أني إذا تركت الكتابة أصير كاتمًا للعلم، مستحقًا لوعيد كاتمه لما كتبت إليه.\n(٢) قال النووي: معنى هذا: متى ينقضي حكم اليتيم ويستقل بالتصرف في ماله؟ وأما نفس اليتم فينقضي بالبلوغ، وقد ثبت أن النبي ﷺ قال: \" لا يتم بعد الحلم \".\nوفي هذا دليل للشافعي ومالك وجماهير العلماء: أن حكم اليتيم لا ينقطع بمجرد البلوغ، ولا بعلو السن، بل لا بد أن يظهر منه الرشد في دينه وماله، وقال أبو حنيفة: إذا بلغ خمسًا وعشرين سنة زال عنه حكم الصبيان، وصار رشيدًا يتصرف في ماله، ويجب تسليمه إليه وإن كان غير رشيد.\nوأما الكبير إذا طرأ تبذيره فمذهب مالك وجماهير العلماء وأبي يوسف ومحمد وأحمد وإسحاق: وجوب الحجر عليه، وقال أبو حنيفة: لا يحجر عليه، وقال ابن القصار وغيره: الصحيح الأول، وكأنه إجماع.\n(٣) معناه: خمس خمس الغنيمة الذي جعله الله لذوي القربى، وقد اختلف العلماء فيه، فقال الشافعي مثل قول ابن عباس، وهو: أن خمس الخمس من الفيء والغنيمة يكون لذوي القربى، وهم عند الشافعي والأكثرين: بنو هاشم وبنو المطلب.\nوقوله: \" فأبى علينا قومنا ذاك \" أي: رأوا لا يتعين صرفه إلينا، بل يصرفونه في المصالح، وأراد بقوله \" ولاة الأمر \" من بني أمية. ⦗٦١٣⦘ وقد صرح في سنن أبي داود في رواية أنس له بأن سؤال نجدة لابن عباس عن هذه المسائل كان في فتنة ابن الزبير، وكانت فتنة ابن الزبير بعد بضع وستين سنة من الهجرة.\nوقد قال الشافعي: يجوز أن ابن عباس أراد بقوله: \" فأبى علينا قومنا \" من بعد الصحابة، وهم يزيد بن معاوية وأهله، والله أعلم.\n(٤) معناه: أن الصبيان لا يحل قتلهم، ولا يحل لك أن تتعلق بقصة الخضر وقتله الصبي، فإن الخضر ما قتله إلا بأمر الله تعالى على اليقين، كما قال في آخر القصة: ﴿وما فعلته عن أمري﴾ فإن كنت أنت تعلم من صبي ذلك، فاقتله، ومعلوم أنه لا علم له بذلك، فلا يجوز لك القتل. قاله النووي.\n(٥) أي: تدع من يكون إذا عاش إلى البلوغ مؤمنًا، ومن يكون إذا عاش كافرًا فاقتله، كما علم الخضر أن ذلك الصبي لو بلغ لكان كافرًا، وأعلمه الله تعالى ذلك، ومعلوم أنك أنت لا تعلم ذلك، فلا تقتل صبيًا. قاله النووي.\n(٦) مسلم رقم (١٨١٢) في الجهاد، باب النساء الغازيات يرضخ لهن ولا يسهم، والترمذي رقم (١٥٥٦) في السير، باب من يعطى الفيء، وأبو داود رقم (٢٧٢٧) و(٢٧٢٨) في الجهاد، باب في المرأة والعبد يحذيان من الغنيمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: لفظ الباب أخرجه أحمد (١/٢٢٤) (١٩٦٧) قال: ثنا أبو معاوية، قال: ثنا الحجاج، عن عطاء، فذكره.\nوبنحوه:\n١- أخرجه الحميدي (٥٣٢) . وأحمد (١/٣٤٩) (٣٢٦٤) . ومسلم (٥/١٩٧) قال: حدثنا ابن أبي عمر. وفي (٧/١٩٨) قال: حدثناه عبد الرحمن بن بشر العبدي. والنسائي في الكبرى «تحفة الأشراف» (٦٥٥٧) عن محمد بن عبد الله بن يزيد المقرئ.\nخمستهم - الحميدي، وأحمد، وابن أبي عمر، وابن بشر، والمقرئ - عن سفيان، قال: حدثنا إسماعيل بن أمية، عن سعيد بن أبي سعيد المقبري.\n٢ - وأخرجه أحمد (١/٢٤٨) (٢٢٣٥) قال: حدثنا عفان. وفي (١/٢٩٤) (٢٦٨٥) قال: حدثنا عبد الوهاب بن عطاء. وفي (١/٣٣٤) (٣٢٠٠) قال: حدثنا عبد الرحمن بن مهدي. والدارمي (٢٤٧٤) قال: أخبرنا أبو النعمان. ومسلم (٥/١٩٨) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا وهب بن جرير ابن حازم (ح) وحدثني محمد بن حاتم، قال: حدثنا بهز. والنسائي في الكبرى «تحفة الأشراف» (٦٥٥٧) عن عمرو بن علي، عن ابن مهدي.\nستتهم - عفان، وعبد الوهاب، وابن مهدي، وأبو النعمان، ووهب، وبهز - عن جرير بن حازم، قال: أخبرنا قيس بن سعد.\n٣ - وأخرجه أحمد (١/٣٠٨) (٢٨١٢) قال: حدثنا محمد بن ميمون الزعفراني. ومسلم (٥/١٩٧) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان، يعني ابن بلال. وفي (٥/١٩٧) قا: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، كلاهما عن حاتم بن إسماعيل. والترمذي (١٥٥٦) قال: حدثنا قتيبة، قال: حدثنا حاتم بن إسماعيل. ثلاثتهم (ابن ميمون، وابن بلال، وحاتم) عن جعفر بن محمد، عن أبيه.\n٤ - وأخرجه أحمد (١/٣٢٠) (٢٩٤٣) قال: حدثنا عثمان بن عمر. وأبو داود (٢٩٨٢) قال: حدثنا أحمد بن صالح، قال: حدثنا عنبسة. والنسائي (٧/١٢٨) قال: أخبرنا هارون بن عبد الله الحمال، قال: حدثنا عثمان بن عمر. كلاهما (عثمان، وعنبسة) عن يونس بن يزيد، عن الزهري.\n٥ - وأخرجه أحمد (١/٣٥٢) (٣٢٩٩) قال: حدثنا يزيد. وأبو داود (٢٧٢٨) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا أحمد بن خالد - يعني الوهبي -. والنسائي (٧/١٢٩) قال: أخبرنا عمرو ابن علي، قال: حدثنا يزيد وهو ابن هارون. كلاهما (يزيد، وأحمد بن خالد) عن محمد بن إسحاق عن محمد بن علي، والزهري.\n٦ - وأخرجه مسلم (٥/١٩٩) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة. وأبو داود (٢٧٢٧) قال: حدثنا محبوب بن موسى أبو صالح، قال: حدثني أبو إسحاق الفزاري. كلاهما - أبو أسامة، وأبو إسحاق -عن زائدة، عن الأعمش، عن المختار بن صيفي.\nخمستهم -سعيد، وقيس، ومحمد بن علي بن الحسين، والزهري، والمختار -عن يزيد بن هرمز، فذكره\n* جاءت الروايات مختصرة ومطولة.","vol":"2","page":611},{"text":"١٠٩٤ - (ت د) أنس بن مالك - ﵁ -: قال: كان رسولُ الله ﷺ يَغْزُو بأُمِّ سُليم ونسوةٌ (١) من الأنصار معه، فَيَسْقِينَ الماءَ، ويُدَاوين الجَرْحَى. أخرجه الترمذي، وأبو داود (٢) .\n_________\n(١) \" ونسوة \" إن روي بالجر عطفًا على أم سليم، لم يكن لقوله: \" معه \" زيادة فائدة، لأن الباء في \" بأم سليم \" بمعناه.\nوالوجه: أن يكون مرفوعًا على الابتداء، و\" معه \" خبره، والجملة حالية.\n(٢) الترمذي رقم (١٥٧٥) في السير، باب ما جاء في خروج النساء في الحرب، وأبو داود رقم (٢٥٣١) في الجهاد، باب في النساء يغزون. وأخرجه مسلم رقم (١٨١٠) في الجهاد، باب غزوة النساء مع الرجال، وقد فات المؤلف عزوه إليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٥/١٩٦) قال: حدثنا يحيى بن يحيى. وأبو داود (٢٥٣١) قال: حدثنا عبد السلام بن مطهر. والترمذي (١٥٧٥) قال: حدثنا بشر بن هلال الصواف. والنسائي في الكبرى «تحفة الأشراف» (٢٦١) عن بشر بن هلال.\nثلاثتهم - يحيى، وعبد السلام، وبشر - عن جعفر بن سليمان عن ثابت، فذكره.","vol":"2","page":615},{"text":"١٠٩٥ - (خ) الرُّبَيِّع بنت معوذ - ﵂ -: قالت: لقد كُنَّا نَغْزُو مع رسولِ الله ﷺ لِنَسقيَ القومَ ونَخدِمَهم، ونَرُدَّ القتلى والجرحى إلى المدينة. أخرجه البخاري (١) .\n_________\n(١) ٦ / ٦٠ في الجهاد، باب مداواة النساء الجرحى في الغزو، وباب رد النساء الجرحى والقتلى، وفي الطب، باب هل يداوي الرجل المرأة والمرأة الرجل، وفي الحديث جواز معالجة المرأة الأجنبية الرجل الأجنبي للضرورة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٥٨) . والبخاري (٤/٤١) قال: حدثنا علي بن عبد الله (ح) وحدثنا مسدد. وفي (٧/١٥٨) قال: حدثنا قتيبة بن سعيد. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٨٣٥) عن عمرو بن علي.\nخمستهم - أحمد بن حنبل،وعلي بن عبد الله، ومسدد، وقتيبة بن سعيد، وعمرو بن علي - قالوا: حدثنا بشر بن المفضل، عن خالد بن ذكوان، فذكره.","vol":"2","page":615},{"text":"١٠٩٦ - (م) أم عطية - ﵂ -: قالت: غَزَوْتُ مع رسولِ الله ﷺ سَبعَ غَزواتٍ، أخْلُفُهُمْ في رِحالهمْ، فَأصْنَعُ لهمُ الطعام ⦗٦١٦⦘ وأُداوي الجَرْحى، وأقومُ على المرَضَى. أخرجه مسلم (١) .\n_________\n(١) رقم (١٨١٢) في الجهاد، باب النساء الغازيات يرضخ لهن ولا يسهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٨٤) قال: حدثنا محمد بن جعفر. وفي (٦/٤٠٧) قال: حدثنا إسحاق. والدارمي (٢٤٢٧) قال: أخبرنا عاصم بن يوسف. قال: حدثنا أبو إسحاق الفزاري. ومسلم (٥/١٩٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الرحيم بن سليمان. (ح) وحدثنا عمرو الناقد. قال: حدثنا يزيد بن هارون. وابن ماجة (٢٨٥٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الرحيم ابن سليمان. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٨١٣٧) عن محمد بن زُنبُور، عن عيسى بن يونس.\nستتهم - محمد بن جعفر، وإسحاق بن يوسف الأزرق، وأبو إسحاق الفزاري، وعبد الرحيم بن سليمان، ويزيد، وعيسى بن يونس - عن هشام بن حسان، عن حفصة بنت سيرين، فذكرته.","vol":"2","page":615},{"text":"١٠٩٧ - (خ د ت) أبو هريرة - ﵁ -: قال: بَعَثَنا رسولُ الله ﷺ في بعثٍ، فقال: إنْ وجدتُمْ فُلانًا وفلانًا - لرجلين من قريش سَمَّاهُمَا - فَأحْرِقُوهُما بالنار، ثم قال رسول الله ﷺ حين أردنا الخروجَ: إنِّي أَمَرْتُكمْ أن تُحَرِّقوا فلانًا وفلانًا، وإنَّ النَّارَ لا يُعذِّبُ بها إلا اللهُ، فإنْ وَجَدْتُمُوهُما فاقْتُلوهُما. أخرجه البخاري، والترمذي، وأبو داود (١) .\n_________\n(١) البخاري ٦ / ١٠٤ و١٠٥ في الجهاد، باب لا يعذب بعذاب الله، وأبو داود رقم (٢٦٧٤) في الجهاد، باب كراهية حرق العدو بالنار، والترمذي رقم (١٥٧١) في السير، باب الحرق بالنار، وأخرجه الدارمي في سننه ٢ / ٢٢٢ في السير، باب النهي عن التعذيب بعذاب الله، وأخرجه أحمد في مسنده ٢ / ٣٠٧ و٣٣٨ و٤٥٣، قال الحافظ في \" الفتح \": وفي الحديث جواز الحكم بالشيء اجتهادًا، ثم الرجوع عنه، واستحباب ذكر الدليل عند الحكم لرفع الإلباس، والاستنابة في الحدود ونحوها، وأن طول الزمان لا يرفع العقوبة عمن يستحقها. وفيه نسخ السنة بالسنة وهو اتفاق. وفيه جواز الحكم قبل العمل به، أو قبل التمكن من العمل به، وهو اتفاق إلا عن بعض المعتزلة فيما حكاه أبو بكر بن العربي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٧) قال: حدثني هاشم بن القاسم، قال: حدثنا ليث، يعني ابن سعد. وفي (٢/٣٣٨) قال: حدثنا يونس، قال: حدثنا ليث. وفي (٢/٤٥٣) قال: حدثنا حجاج، عن ليث. والبخاري (٤/٧٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث. وأبو داود (٢٦٧٤) قال: حدثنا يزيد بن خالد وقتيبة، أن الليث بن سعد حدثهم. والترمذي (١٥٧١) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائى «الكبرى / الورقة - ١١٥ ب» قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث. وفي «الورقة / ١١٨ - ب» قال: الحارث بن مسكين - قراءة عليه - عن ابن وهب، قال: حدثني عمرو بن الحارث، وذكر آخر. وفي «الورقة / ١١٩ - إ» قال: أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، وذكر آخر.\nكلاهما (الليث بن سعد، وعمرو بن الحارث) عن بكير بن عبد الله بن الأشج، عن سليمان بن يسار، فذكره.\n-وعن أبي إسحاق الدوسي، عن أبي هريرة الدوسي، قال:\nبعثنا رسول الله ﷺ في سرية، فقال: إن ظفِرتم بفلان وفلان فأحرقوهما بالنار، حتى إذا كان الغد بعث إلينا فقال: إني قد كنت أمرتكم بتحريق هذين الرجلين، ثم رأيت أنه لا ينبغي لأحد أن يعذب بالنار إلا الله، فإن ظفرتم بهما فاقتلوهما» .\nأخرجه الدارمي (٢٤٦٤) قال: أخبرنا عبد الله بن عمرو بن أبان، قال: حدثنا عبد الرحيم بن سليمان، عن محمد بن إسحاق، عن يزيد بن أبي حبيب، عن بكير بن عبد الله بن الأشج، عن أبي إسحاق الدوسي، فذكره.","vol":"2","page":616},{"text":"١٠٩٨ - (د) حمزة الأسلمي - ﵁ -: قال: إنَّ رسولَ الله ﷺ أمَّرَهُ على سَرِيَّةٍ، قال: فَخَرَجْتُ فيها، وقال: إنْ وجَدْتُمْ فلانًا، فأحرقوه بالنار، فَولَّيتُ، فنَاداني، فرجعتُ إليه، قال: إنْ وَجَدْتُمْ فلانًا فاقتلوه، ولا تُحَرِّقُوهُ، فإنهُ لا يُعذِّبُ بالنَّارِ إلا ربُّ النار. ⦗٦١٧⦘ أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٧٣) في الجهاد، باب كراهية حرق العدو بالنار، وفي سنده محمد بن حمزة الأسلمي لم يوثقه غير ابن حبان، وبقية رجاله ثقات، ويشهد له حديث أبي هريرة المتقدم فيتقوى به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٩٤) . وأبو داود (٢٦٧٣) . كلاهما قال: حدثنا سعيد بن منصور قال: حدثنا المغيرة بن عبد الرحمن الحزامي عن أبي الزناد. قال: حدثني محمد بن حمزة، فذكره.","vol":"2","page":616},{"text":"١٠٩٩ - (د) عروة بن الزبير بن العوام - ﵃ -: قال: حدثني أسامة: أنَّ رسولَ الله ﷺ كان عَهِدَ إليه، قال: أَغِرْ على أُبْنى صَباحًا، وحَرِّقْ.\nقيل لأبي مسهر: أُبْنَى؟ قال: نَحنُ أعْلَمُ، هي: يُبْنَى: فِلَسْطِين. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبْنَى) ويُبنَى: اسم موضع بين عسقلان والرملة من أرض فلسطين.\n_________\n(١) رقم (٢٦١٦) في الجهاد، باب الحرق في بلاد العدو، وفي سنده صالح بن أبي الأخضر، وهو ضعيف يعتبر به، كما قال الحافظ في \" التقريب \"، وبقية رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٢٦١٦) قا: ثنا هناد بن السري، عن ابن المبارك،عن صالح بن أبي الأخضر، عن الزهري، عن عروة، فذكره.\nوفي (٢٦١٧) قال: ثنا عبد الله بن عمرو الغزي، سمعت أبا مسهر فذكر الرواية الثانية.\nقلت: فيه صالح بن أبي الأخضر، قال عنه الحافظ: ضعيف يعتبر به.","vol":"2","page":617},{"text":"١١٠٠ - (خ م) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «إذا قاتَلَ أحَدُكُمْ، فَليَجْتَنِبِ الوجهَ» . أخرجه البخاري ومسلم. وزاد في رواية «إذا قاتلَ أحدُكُمْ أَخَاهُ» .\nوفي رواية أخرى «فلاَ يلْطِمَنَّ الوَجْهَ» . وفي أخرى «فَلْيَتَّقِ الوَجْهَ» (١) .\n_________\n(١) البخاري ٥ / ١٣٢ في العتق، باب إذا ضرب العبد فليتق الوجه، ومسلم رقم (٢٦١٣) في البر والصلة، باب النهي عن ضرب الوجه، وأخرجه أحمد في مسنده في جملة حديث طويل ٢ / ٣١٣ و٣٢٧ و٣٣٧ و٣٤٧ و٤٤٩ و٤٦٣ و٥١٩ عن أبي هريرة، وأخرجه أيضًا ٣ / ٩٣ عن أبي سعيد الخدري بلفظ \" إذا قاتل أحدكم أخاه فليجتنب الوجه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٧ و٣٣٧) قال: حدثنا عبد الصمد. قال: حدثنا حماد. ومسلم (٨/٣١) قال: حدثنا شيبان بن فروخ. قال: حدثنا أبو عوانة.\nكلاهما -حماد، وأبو عوانة - عن سهيل، عن أبيه، فذكره.\n*أخرجه أحمد (٢/٤٤٩) قال: حدثنا يزيد. قال: أخبرنا محمد، عمن سمع أبا صالح السمان يحدث، عن أبي هريرة، فذكره.\nأخرجه البخاري (٣/١٩٧ و١٩٨) قال: حدثنا عبد الله بن محمد. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن همام، فذكره.","vol":"2","page":617},{"text":"١١٠١ - (د) عبيد بن تعلي الفلسطيني - ﵀ -: قال: غَزَوْنا مع عبد الرحمن بن خالد بن الوليد، فأُتيَ بأربعةِ أعْلاجٍ من العدوِّ، فأَمَر بهم فقُتِلُوا صَبْرًا.\nوفي رواية: بالنَّبلِ صَبرًا، فَبلغَ ذلك أبا أيوب الأنصاري - ﵁- فقال: سمعتُ رسولَ اللهِ ﷺ ينهى عن قَتْلِ الصَّبْرِ، فوالذي نفسي بيده، لو كانت دجاجةٌ ما صَبَرْتُها، فبلغَ ذلك عبد الرحمن بن خالد، فأعْتقَ أربعَ رقابٍ. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعلاج) جمع علج: وهو الرجل من كفار العجم، ويجمع أيضًا على علوج وعلجة.\n(صبرًا) صبرت القتيل على القتل: إذا حبسته عليه لتقتله بالسيف وغيره ⦗٦١٩⦘ من أنواع السلاح وسواه، وكل من قُتل أيَّ قِتلة كانت إذا لم يكن في حرب ولا على غفلة ولا غِرة فهو مقتول صبرًا.\n_________\n(١) رقم (٢٦٨٧) في الجهاد، باب قتل الأسير بالنبل، ورجاله ثقات. وقال الحافظ في \" التهذيب \" في ترجمة عبيد بن تعلي: قال النسائي: ثقة، وذكره ابن حبان في \" الثقات \" قلت: [القائل ابن حجر] روى أبو داود الحديث عن أحمد بن صالح عن بن وهب عن عمرو بن الحارث عن بكر بن عبيد، وقد رواه الطبراني في \" الكبير \" عن أحمد بن رشدين عن أحمد بن صالح، وقال فيه: عن أبيه وكذا رواه غير واحد عن بن وهب، وكذا رواه يزيد بن أبي حبيب وعبد الحميد بن جعفر عن بكير، والذي رواه بإسقاط والد بكير محمد بن إسحاق وهو منقطع، قاله بن المديني. قال: وإسناده حسن، إلا أن عبيد بن تعلي لم يسمع به في شيء من الأحاديث. قال: ويقويه رواية ابن الأشج عنه، لأن بكيرًا صاحب حديث، قال: ولا نحفظه عن أبي أيوب إلا من هذا الطريق، وقد أسنده عبد الحميد بن جعفر وجوده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:\n١ - أخرجه أحمد (٥/٤٢٢) قال: حدثنا أبو عاصم، قال: حدثنا عبد الحميد بن جعفر، قال: حدثنا يزيد بن أبي حبيب. وفي (٥/٤٢٢) قال: حدثنا عتاب، قال: حدثنا عبد الله، قال: حدثنا ابن لهيعة. والدارمي (١٩٨٠) قال: أخبرنا أبو عاصم، عن عبد الحميد بن جعفر، عن يزيد بن أبي حبيب. كلاهما (يزيد، وابن لهيعة) عن بكير بن عبد الله بن الأشج، عن أبيه.\n٢ - وأخرجه أحمد (٥/٤٢٢) قال: حدثنا سريج. وأبو داود (٢٦٨٧) قال: حدثنا سعيد بن منصور. كلاهما -سريج، وسعيد- قالا: حدثنا ابن وهب، عن عمرو بن الحارث، عن بكير. ولم يذكر عن أبيه.\nكلاهما (عبد الله بن الأشج، وبكير) عن عبيد بن يعلى، فذكره.\nولفظ رواية سريج، وسعيد، هي اللفظ المذكور.","vol":"2","page":618},{"text":"١١٠٢ - (د) ابن مسعود - ﵁ -: قال: قال رسول الله ﷺ: «أعَفُّ النَّاسِ قِتْلَة: أهْلُ الإيمانِ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِتلة) القتلة بكسر القاف: الحالة من القتل، وبفتحها: المرة من القتل.\n(والعفة) النزاهة.\n_________\n(١) أبو داود رقم (٢٦٦٦) في الجهاد، باب النهي عن المثلة، وأخرجه ابن ماجة رقم (٢٦٨١) في الديات، باب أعف الناس قتلة أهل الإيمان، وأحمد في مسنده ١ / ٣٩٣ ورجاله ثقات، إلا أن المغيرة بن مقسم الضبي مدلس ولا سيما عن إبراهيم بن يزيد، وقد روى في هذا الحديث، ولم يصرح بالسماع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٦٦) حدثنا محمد بن عيسى وزياد بن أيوب قالا: ثنا هشيم أخبرنا مغيرة عن شباك عن إبراهيم عن هنى بن نويرة عن علقمة عن عبد الله قال، فذكره.","vol":"2","page":619},{"text":"١١٠٣ - (خ) عبد الله بن يزيد الأنصاري - ﵁ -: أَنَّ رسولَ اللهِ ﷺ: «نَهى عن المُثْلَةِ والنُّهْبَى» .\nوقد رواه ابن جبير عن ابن عباس عن النبيِّ ﷺ، أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النُّهبى) النُّهْبة: المنهوب، والنُّهْبَى: اسم ما أُنهِب من الأشياء.\n_________\n(١) ٥ / ٨٦ في المظالم، باب النهبى بغير إذن صاحبه، وفي الذبائح والصيد، باب ما يكره من المثلة والمصبورة والمجثمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٠٧) قال: حدثنا وكيع، وابن جعفر. وفي (٤/٣٠٧) قال: حدثنا إسماعيل بن إبراهيم. والبخاري (٣/١٧٧) قال: حدثنا آدم بن أبي إياس. وفي (٧/١٢٢) قال: حدثنا حجاج بن منهال.\nخمستهم - وكيع،وابن جعفر، وإسماعيل، وآدم، وحجاج -عن شعبة، قال: حدثنا عدي بن ثابت، فذكره.","vol":"2","page":619},{"text":"١١٠٤ - (خ) ابن عباس - ﵄ -: قال: كان المشركون على مَنْزِلَتيْنِ من النبيِّ ﷺ والمؤمنين، كانوا مُشْرِكي أهْلِ حَرْبٍ يُقاتِلُهُمْ ويُقاتِلُونَهُ، ومُشرْكي أهَل عَهْدٍ، لا يُقاتِلُهُم ولا يُقاتلُونَهُ، وكان إذا هاجَرَتِ المرأةُ من الحربِ لم تُخْطَبْ حتى تَحيضَ وتَطْهُرَ، فإذا طَهُرَتْ، حَلَّ لها النكاح، فإنْ هاجرَ زَوْجُها قبْلَ أن تُنْكَحَ رُدَّتْ إليهِ، وإن هاجَرَ عبدٌ منهم أو أمَةٌ فهما حُرَّانِ، ولهما مَا لِلْمُهاجِرِينَ - ثم ذكر من أهل العهدِ مثْلَ حديثِ مُجاهد- وإنْ هاجَرَ عبْدٌ أو أمةٌ للمشركين من أهل العهدِ لم يُرَدُّ [وا]، ورُدَّتْ أَثْمانُهُمْ، قال: وكانت قُرَيْبَةُ (١) بنتُ أبي أمية [عند عمر بن الخطاب فطلقها، فَتَزوَّجها معاوية بن أبي سفيان، وكانت أم الحكم بنتُ أبي سفيان] تَحْتَ عياض بن غنم الفهري فطلقها، فَتَزَوجها عبدُ الله بن عثمان الثقفي. أخرجه البخاري (٢) .\n_________\n(١) بضم الهمزة وتخفيف الميم وتشديد التحتانية أخت أم سلمة أم المؤمنين ﵂ تزوجها معاوية بن أبي سفيان لما أسلم. وقال ابن سعد: هي قريبة الصغرى، أمها عاتكة بنت عتبة بن ربيعة، قال: وتزوجها عبد الرحمن بن أبي بكر فولدت له عبد الله وحفصة وأم حكيم، وساق ابن سعد بسند صحيح أن قريبة قالت لعبد الرحمن، وكان في خلقه شدة: لقد حذروني منك، قال: فأمرك بيدك. قالت: لا أختار على ابن الصديق أحدًا، فأقام عليها.\n\" وأم الحكم \" بالمهملة والكاف المفتوحتين، ابنة أبي سفيان أخت معاوية بن أبي سفيان أسلمت يوم الفتح.\n(٢) ٩ / ٣٦٨ في الطلاق، باب نكاح من أسلم من المشركات وعدتهن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٦٢) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام، عن ابن جريج، قال: قال عطاء، فذكره.\n* قال أبو مسعود:هذا الحديث والذي قبله في تفسير ابن جريج، عن عطاء الخراساني، عن ابن عباس. والبخاري ظنه «ابن أبي رباح» . وابن جريج لم يسمع التفسير من عطاء الخراساني، إنما أخذ الكتاب من ابنه، اسمه عثمان بن عطاء، ونظر فيه وروى. «قال المزي»: وقال علي بن المديني: سمعت هشام بن يوسف، قال: قال لي ابن جريج: سألت عطاء عن التفسير من البقرة وآل عمران. فقال: اعفني من هذا. قال هشام: فكان بعد إذا قال: «عطاء، عن ابن عباس» قال: الخراساني. قال هشام: فكتبنا ما كتبنا، ثم مللنا. قال علي: يعني كتبنا أنه عطاء الخراساني. قال علي بن المديني: وإنما كتبت هذه القصة، لأن محمد بن ثور كان يجعلها «عطاء، عن ابن عباس» فظن الذين حملوها عنه، أنه عطاء ابن أبي رباح. «تحفة الأشراف» (٥٩٢٤) .","vol":"2","page":620},{"text":"<span data-type=\"title\" id=toc-286>الفصل الخامس: في أسباب تتعلق بالجهاد متفرقة</span>\n١١٠٥ - (م د س) عبد الله بن عمرو بن العاص - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «ما مِنْ غازَيِةٍ أو سَريَّةٍ تغْزُو في سبيل الله، فَيَسْلَمونَ ويُصيبونَ، إلا تعَجَّلوا ثُلُثَيْ أجْرِهم، وما من غازيةٍ أو سرِيَّةٍ تخْفقُ (١) وتُخَوَّفُ وتُصَابُ، إلا تَمَّ أجْرُهُم» .\nوفي رواية: «ما مِنْ غازَيِةٍ تغْزُو في سبيل الله، فيُصيبونَ الغنيمَةَ إلا تعَجَّلوا ثُلَثيْ أجْرِهم من الآخرةِ، ويبقى لهم الثُّلُثُ، وإن لم يُصيبوا غنيمَةَ تَمَّ لهم أجرُهُمْ» . أخرجه مسلم.\nوأخرج الرواية الثانية أبو داود والنسائي (٢) . ⦗٦٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غازية) تأنيث غاز، وهو صفة لجماعة غازية.\n(تُخفق) أخفق الغازي: إذا غزا ولم يغنم أو لم يظفر.\n(تصاب) أصيبت السرية: إذا نيل منها.\n_________\n(١) قال النووي: قال أهل اللغة: الإخفاق أن يغزو فلا يغنموا شيئًا، وكذلك كل طالب حاجة، إذا لم تحصل له فقد أخفق، ومنه أخفق الصائد إذا لم يقع له صيد.\nوأما معنى الحديث: فالصواب الذي لا يجوز غيره: معناه: أن الغزاة إذا سلموا وغنموا يكون أجرهم أقل من أجر من لم يسلم، أو سلم ولم يغنم، وأما الغنيمة: فهي في مقابلة جزء من أجر غزوهم، فإذا حصلت لهم فقد تعجلوا ثلثي أجرهم المرتب على الغزو، وتكون هذه الغنيمة من جملة الأجر وهذا موافق للأحاديث الصحيحة المشهورة عن الصحابة كقوله \" منا من مات ولم يأكل من أجره شيئًا، ومنا من أينعت له ثمرته فهو يهدبها \" أي: يجتنيها، فهذا الذي ذكرناه هو الصواب، وهو ظاهر الحديث، ولم يأت حديث صريح صحيح يخالف هذا، فتعين حمله على ما ذكرنا، وقد اختار القاضي عياض معنى هذا الذي ذكرناه.\n(٢) مسلم رقم (١٩٠٦) في الإمارة، باب بيان قدر ثواب من غزا فغنم ومن لم يغنم، وأبو داود رقم (٢٤٩٧) في الجهاد، باب في السرية تخفق، والنسائي ٦ / ١٧ و١٨ في الجهاد، باب ثواب السرية تخفق، وأخرجه ابن ماجة رقم (٢٧٨٥) في الجهاد، باب النية في القتال، وأحمد ٢ / ١٦٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٩) (٦٥٧٧) قال: حدثنا أبو عبد الرحمن، قال: حدثنا حيوة وابن لهيعة. ومسلم (٦/٤٧ و٤٨) قال: حدثنا عبد بن حميد، قال: حدثنا عبد الله بن يزيد أبو عبد الرحمن، قال: حدثنا حيوة بن شريح. (ح) وحدثني محمد بن سهل التميمي، قال: حدثنا ابن أبي مريم، قال: أخبرنا نافع بن يزيد. وأبو داود (٢٤٩٧) قال: حدثنا عبيد الله بن عمر بن ميسرة، قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة وابن لهيعة، وابن ماجة (٢٧٨٥) قال: حدثنا عبد الرحمن بن إبراهيم، قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة. والنسائي (٦/١٧) قال: أخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا أبي، قال: حدثنا حيوة، وذكر آخر.\nثلاثتهم - حيوة، وابن لهيعة، ونافع - قالوا: حدثنا أبو هانئ الخولاني، أنه سمع أبا عبد الرحمن الحبلى، فذكره.","vol":"2","page":621},{"text":"١١٠٦ - (م) جابر بن عبد الله - ﵄ -: قال: كُنَّا مع رسولِ الله ﷺ في غزاة فقال رسول الله ﷺ: «إنَّ بالمدينةِ رجالًا ما سِرتُمْ مسيرًا، ولا قَطَعْتُم واديًا، إلا كانوا معكم، حبَسَهُم المرضُ» .أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قطعتم واديًا) قطعت الوادي: إذا جُزته وعبرته، أراد به: مسيرهم في غزوهم ومقصدهم.\n_________\n(١) رقم (١٩١١) في الإمارة، باب ثواب من حبسه عن الغزو مرض أو عذر آخر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١٩١١) حدثنا عثمان بن أبي شيبة حدثنا جرير عن الأعمش عن أبي سفيان عن جابر، فذكره.\nوحدثنا يحيى بن يحيى أخبرنا أبو معاوية (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج. قالا: حدثنا وكيع (ح) وحدثناإسحاق بن إبراهيم أخبرنا عيسى بن يونس كلهم عن الأعمش بهذا الإسناد غير أن حديث وكيع «إلا شركوكم في الأجر» .","vol":"2","page":622},{"text":"١١٠٧ - (خ د) أنس بن مالك - ﵁ -: قال: رجَعْنا مع النبي ﷺ، فقال: «إنَّ قوْمًا خَلْفنَا بالمدينةِ، مَا سَلَكنْا شِعْبًا، ولا وَادِيًا: إلا وهم معنا، حَبَسَهُم الْعُذْرُ» . هذه رواية البخاري.\nوفي رواية أبي داود: أنَّ النَّبِيَّ ﷺ قال: «لقد تركتم بالمدينةِ أقوامًا، ما سِرْتُم مَسيرًا، ولا أَنْفَقُتمْ من نفقةٍ، ولا قَطَعْتم من وادٍ إلا وهم معكم ⦗٦٢٣⦘ فيه، قالوا: يا رسول الله، وكيف يكونُونَ معنا، وهم بالمدينةِ؟ قال: حَبَسَهُمُ العُذْرُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شِعبًا) الشِّعب: الفرق بين الجبلين كالوادي ونحوه.\n(حبسهم العُذر) أي منعهم من المسير معكم ما كان من أعذارهم، كالمرض وغيره.\n_________\n(١) البخاري ٦ / ٣٤ في الجهاد، باب من حبسه العذر عن الغزو، وفي المغازي، باب نزول النبي ﷺ الحجر، وأبو داود رقم (٢٥٠٨) في الجهاد، باب في الرخصة في القعود من العذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٠٣) قال: حدثنا ابن أبي عدي. وفي (٣/١٨٢) قال: حدثنا يحيي. وعبيد بن حميد (١٤٠٢) قال: أخبرنا يزيد بن هارون. والبخاري (٤/٣١) قال: حدثنا سليمان ابن حرب، قال: حدثنا حماد بن زيد. وفي (٤/٣١) أيضا قال: حدثنا أحمد بن يونس، قال: حدثنا زهير بن معاوية. وفي (٦/٩) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله. وابن ماجة (٢٧٦٤) قال: حدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي.\nستتهم - ابن أبي عدي، ويحيى بن سعيد، ويزيد، وحماد، وزهير، وعبد الله بن المبارك- عن حميد، فذكره.\nورواه أيضا موسى بن أنس بن مالك عنه:\n١ - أخرجه أحمد (٣/١٦٠ و٢١٤) قال: حدثنا عفان. وفي (٣/١٦٠) قا: حدثنا أبو كامل. وأبو داود (٢٥٠٨) قال: حدثنا موسى بن إسماعيل. قالوا- عفان، وأبو كامل، وموسى -: حدثنا حماد بن سلمة، قال: حدثنا حميد، عن موسى بن أنس، فذكره.","vol":"2","page":622},{"text":"١١٠٨ - (خ د) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله ﷺ يقولُ: «عَجِبَ رَبُّنا تعالى مِنْ قَومٍ يُقادونَ إلى الجنَّة في السَّلاسِلِ» . أخرجه البخاري، وأبو داود.\nوللبخاري: عَجِبَ اللهُ من قومٍ يدخلون الجنَّةَ في السلاسل (١) .\nقال أبو داود: يعني: الأسير يُوثَقُ ثم يُسْلِمُ (٢) .\n_________\n(١) البخاري ٦ / ١٠١ في الجهاد، باب الأسارى في السلاسل، وأبو داود رقم (٢٦٧٧) في الجهاد، باب الأسير يوثق.\n(٢) وقال إبراهيم الحربي: المعنى: يقادون إلى الإسلام مكرهين، فيكون ذلك سببًا لدخولهم الجنة، وليس المراد أن ثمت سلسلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أبو داود في الجهاد (١٢٤: ١) عن موسى بن إسماعيل؟ «الأشراف (١٠/٣٢١)» .","vol":"2","page":623},{"text":"١١٠٩ - (خ م د س) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «إنَّما الإمامُ جُنَّةٌ يُقاتَلُ به» أخرجه أبو داود. ⦗٦٢٤⦘\nوقد أخرج البخاري، ومسلم، والنسائي هذا المعنى في جملة حديثٍ يَرِدُ في كتاب الخلافة والإمارةِ من حرف الخاء (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُنَّة) الجنة: ما يسُتَجَنُّ به، أي تُتَّقى به الحوادث، ويكون كالمِجَنِّ لمن وراءه وهو التُّرس.\n_________\n(١) البخاري ٦ / ٨٢ في الجهاد، باب يقاتل من وراء الإمام ويتقى به، وفي الأحكام، باب قول الله تعالى: ﴿أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم﴾، ومسلم رقم (١٨٤١) في الإمارة، باب الإمام جنة يقاتل به من ورائه ويتقى به، وأبو داود رقم (٢٧٥٧) في الجهاد، باب في الإمام يستجن به في العهود، والنسائي ٨ / ١٥٥ في البيعة، باب ما يجب للإمام وما يجب عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٥٢٣) قا: حدثنا عبد الملك بن عمرو. قال: حدثنا المغيرة. والبخاري (٤/٦٠) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٦/١٧) قال: حدثني زهير بن حرب. قال: حدثنا شبابة. قال: حدثني ورقاء. وأبو داود (٢٧٥٧) قال: حدثنا محمد بن الصباح البزاز. قال: حدثنا عبد الرحمن بن أبي الزناد. والنسائي (٧/١٥٥) قال: أخبرنا عمران بن بكار. قال: حدثنا علي بن عياش. قال: حدثنا شعيب.\nأربعتهم - المغيرة بن عبد الرحمن، وشعيب بن أبي حمزة، وورقاء بن عمر، وعبد الرحمن بن أبي الزناد - عن أبي الزناد، عن الأعرج، فذكره.","vol":"2","page":623},{"text":"١١١٠ - (م د) أَنس بن مالك - ﵁ -: أنَّ فَتى مِنْ أسْلمَ قال: إني أريدُ الغزوَ يا رسولَ الله، وليس معي مالٌ أتَجهَّزُ به، قال له رسولُ الله ﷺ: آئت فلانًا، فإنه كان قد تَجهَّزَ فَمَرِضَ، فأتاه، فقال: إن رسول الله ﷺ يقرِئُكَ السلام ويقولُ: «أعطنِي الذَي تجهَّزتَ به، فقال: يا فُلاَنةُ - لأهِلِه - أعطيِه الذي تجهزْتُ به، ولا تَحْبِسِي عنه شيئًا منه، فواللهِ لا تَحْبِسِي منه شيئًا فيُبارَك لكِ فيه» .أخرجه مسلم وأبو داود (١) .\n_________\n(١) مسلم رقم (١٨٩٤) في الإمارة، باب فضل إعانة الغازي، وأبو داود رقم (٢٧٨٠) في الجهاد، باب فيما يستحب من إنفاد الزاد في الغزو إذا قفل، وأخرجه أحمد في مسنده ٣ / ٢٠٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٠٧) قال: حدثنا روح وعفان وعبيد بن حميد (١٣٣٠) قال: حدثني سليمان ابن حرب. ومسلم (٦/٤١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عفان (ح) وحدثني أبو بكر ابن نافع قال: حدثنا بهز. وأبو داود (٢٧٨٠) قال: حدثني موسى بن إسماعيل.\nخمستهم - روح، وعفان،وسليمان، وبهز، وموسى -عن حماد بن سلمة عن ثابت، فذكره.","vol":"2","page":624},{"text":"١١١١ - (د) سمرة بن جندب - ﵁ -: قال: أمَّا بعدُ، فإن النبيَّ ﷺ سَمَّى خَيْلنَا خيلَ الله إذا فزعنا، وكان رسولُ الله ﷺ يأمرُنا - إذا فزِعنا - بالجماعةِ والصَّبرِ، والسَّكينة إذا قاتلنا. أخرجه أبو داود (١) . ⦗٦٢٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السكينة): فعيلة من السكون.\n(خيل الله) هذا على حذف المضاف، تقديره: خيل أولياء الله، أو لما كانت يقاتل عليها في سبيل الله، ومن أجله، جعلت له.\n_________\n(١) رقم (٢٥٦٠) في الجهاد، باب في النداء عند النفير: يا خيل الله اركبي، وفي سنده لين ومجاهيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٢٥٦٠) قال: ثنا محمد بن داود بن سفيان، قال: ثني يحيى ابن حسان، قال: نا سليمان بن موسى أبوداود، قال: ثنا جعفر بن سعد بن سمرة بن جندب، قال: ثني حبيب بن سليمان، عن أبيه سليمان بن سمرة، فذكره.","vol":"2","page":624},{"text":"١١١٢ - (ت د) ابن عباس - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «خيرُ الصحابةِ: أربعةٌ وخيرُ السرايا: أربعُمائةٍ، وخيرُ الجيوشِ: أربعةُ آلافٍ، ولن يُغْلَبَ اثنا عَشَرَ ألفًا مِنْ قِلَّةٍ» . أخرجه التَّرمِذِي، وأبو داود (١) .\n_________\n(١) الترمذي رقم (١٥٥٥) في السير، باب ما جاء في السرايا، وأبو داود رقم (٢٦١١) في الجهاد، باب ما يستحب من الجيوش والرفقاء والسرايا، وابن ماجة رقم (٢٧٢٨) في الجهاد، باب في السرايا، والدارمي ٢ / ٢١٥ في السير، باب في خير الأصحاب والسرايا والجيوش، وسنده حسن، وحسنه الترمذي، وصححه الحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (١/٢٩٤) (٢٦٨٢) . وعبد بن حميد (٦٥٢) . وأبوداود (٢٦١١) قال: حدثنا زهير بن حرب أبو خيثمة. والترمذي (١٥٥٥) قال: حدثنا محمد بن يحيى الأزدي البصري، وأبو عمار، وغير واحد. وابن خزيمة (٢٥٣٨) قال: حدثنا محمد بن خلف العسقلاني، وإبرهيم بن مرزوق، وعمي ابن إسماعيل بن خزيمة. ثمانيتهم (أحمد، وعبد، وأبو خيثمة، ومحمد بن يحيى، وأبو عمار الحسين بن حريث، ومحمد بن خلف، وإبراهيم بن مرزوق، وابن إسماعيل) عن وهب بن جرير بن حازم، قال: حدثنا أبي، قال: سمعت يونس بن يزيد الأيلي.\n٢ - وأخرجه أحمد (١/٢٩٩) (٢٧١٨) قال: حدثنا يونس، قال: حدثنا حبان بن علي، قال: حدثنا عقيل بن خالد.\n٣ - وأخرجه الدارمي (٢٤٤٣) قال: حدثنا محمد بن الصلت، قال: حدثنا حبان بن علي، عن يونس. وعقيل.\nكلاهما - يونس، وعقيل - عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.\n* قال أبو داود: والصحيح أنه مرسل.","vol":"2","page":625},{"text":"١١١٣ - (خ) سليمان بن حبيب المحاربيُّ﵀- قال: سمعتُ أبَا أُمَامَةَ يقولُ: لقد فَتَحَ الفُتُوحَ قَوْمٌ، ما كانَتْ حلْيَةُ سيُوفِهمُ الذَّهب وَلا الفضّة، إنَّما كانت حِلْيَتْهُمُ الْعَلابي والآنكَ والحديدَ. أخرجه البخاري (١) . ⦗٦٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العلابي) جمع عِلباء، وهو عصب العنق، وهما علباوان، كانت العرب تَشُدُّ العصب على غلف سيوفها وهو رطب، ثم يجف فيصير كالقدِّ.\n(الآنك) الرصاص الأسود.\n_________\n(١) ٦ / ٨٠ في الجهاد، باب ما جاء في حلية السيوف. وفي الحديث أن تحلية السيوف وغيرها من آلات الحرب بغير الفضة والذهب أولى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٤٧) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله. وابن ماجة (٢٨٠٧) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. قال: حدثنا الوليد بن مسلم.\nكلاهما - عبد الله، والوليد - عن الأوزاعي، قال: سمعت سليمان بن حبيب، فذكره.","vol":"2","page":625},{"text":"١١١٤ - (خ م ت د) أبو طلحة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ كان إذا ظَهَر على قَومٍ، أَقَامَ باْلعَرْصَةِ ثَلاثَ لَيَالٍ. أخرجه الجماعةُ إلا الموطأ والنسائي.\nإلا أنَّ أبا داود قال: «غَلَبَ» بَدَلَ «ظَهَرَ» .\nوفي أخرى له «إذا غَلبَ قَومًا أحَبَّ أَنْ يُقِيم بِعَرْصَتِهمْ ثلاثًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالعرصة) العرصة: وسط الدار، والمراد به: موضع الحرب.\n_________\n(١) البخاري ٦ / ١٢٦ في الجهاد، باب من غلب العدو وأقام على عرصتهم ثلاثًا، وفي المغازي، باب دعاء النبي ﷺ على كفار قريش، ومسلم رقم (٢٨٧٥) في صفة النار، باب عرض مقعد الميت من الجنة أو النار، والترمذي رقم (١٥٥١) في السير، باب في البيات والغارات، وأبو داود رقم (٢٦٩٥) في الجهاد، باب الإمام يقيم عند الظهور، وأخرجه الدارمي ٢ / ٢٢٢ في السير، باب أن النبي ﷺ كان إذا ظهر على قوم أقام بالعرصة، وأحمد في مسنده ٣ / ١٤٥ و٤ / ٢٩.\nقال الحافظ في \" الفتح \": قال ابن الجوزي: إنما كان يقيم ليظهر تأثير الغلبة وتنفيذ الأحكام وقلة الاحتفال، فكأنه يقول: من كانت فيه قوة منكم فليرجع إلينا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٩) قا: حدثنا معاذ بن معاذ. وفيه قال: حدثنا عبد الوهاب بن عطاء. وفيه قال: حدثنا روح. والدارمي (٢٤٦٢) قال: أخبرنا المعلى بن أسد،قال: حدثنا معاذ بن معاذ. والبخاري (٤/٨٩) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا روح بن عبادة. وفي (٥/٩٧) قال: حدثني عبد الله بن محمد، سمع روح بن عبادة. ومسلم (٨/١٦٤) قال: حدثني يوسف ابن حماد، قال: حدثنا عبد الأعلى. (ح) وحدثنيه محمد بن حاتم،قال: حدثنا روح بن عبادة. وأبوداود (٢٦٩٥) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن معاذ (ح) وحدثنا هارون بن عبد الله، قال: حدثنا روح. والترمذي (١٥٥١) قال: حدثنا قتيبة ومحمد بن بشار، قالا: حدثنا معاذ بن معاذ. والنسائي في الكبرى «تحفة الأشراف» (٣٧٧) عن أبي قدامة، عن معاذ بن معاذ.\nأربعتهم - معاذ، وعبد الوهاب، وروح، وعبد الأعلى - عن سعيد بن أبي عروبة، عن قتادة، فذكره.","vol":"2","page":626},{"text":"١١١٥ - (ط) عبد الله بن عمر بن الخطاب - ﵄ -: كان ⦗٦٢٧⦘ إذا أعطَى شيئًا في سبيل الله، يقولُ لصاحبه: إذا بَلَغْتَ بِهِ وادِيَ الْقُرى: فَشَأْنكَ به. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٤٩ في الجهاد، باب العمل فيمن أعطى شيئًا في سبيل الله، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (٩٩٨) قال: عن نافع، فذكره.","vol":"2","page":626},{"text":"١١١٦ – [(ط) يحيى بن سعيد - ﵀-: أنَّ سعيدَ بن المسيِّبِ كان يقولُ: إذا أعطيَ الرجلُ الشَّيءَ في الغزوِ، فيبلغَ بهِ رأسَ مَغْزَاتِهِ فهو له. أخرجه الموطأ (١)] .\n_________\n(١) ٢ / ٤٤٩ في الجهاد، باب العمل فيمن أعطى شيئًا في سبيل الله، وإسناده صحيح إلى سعيد بن المسيب، ويحيى بن سعيد هو ابن قيس بن عمرو بن النجار، ولم يرد هذا الأثر في أصولنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٣/١٩) بشرح الزرقاني عن يحيى بن سعيد، أن سعيد بن المسيب كان يقول، فذكره.","vol":"2","page":627},{"text":"١١١٧ - (م د) عمران بن حصين - ﵁ -: قال: كانت ثقيف (١) حُلفَاءَ لِبَني عُقَيْلٍ، فأسَرَتْ ثقيف رَجُلَيْنِ من أصحاب رسول الله ﷺ وأسَرَ أصحابُ رسولِ الله ﷺ رجلًا من بني عُقَيْلٍ، وأصَابُوا معه الْعَضْباءَ، فأتى عليه رسول الله ﷺ وهو في الوثاق، فقال: يا محمدُ، فأتاه، فقال: ما شاْنُك؟ فقال: بِمَ أخَذْتني وأخذتَ سابقَة الحاجِّ؟ يعني: العَضباءَ - فقال: أخَذْتُكَ بجِريرة (٢) حُلفائك ثقيف، ثم انصرف عنه، فناداه، فقال: يا محمد، يا محمد، وكان رسولُ الله ﷺ رحيمًا رقيقًا - فرجع إليه، فقال: «ما شأنُك؟» قال: إني مُسلمٌ، قال: «لو قُلْتَها وأنت تملكُ أمرَك أفلحتَ كُلَّ الفلاح»، ثم انصرف عنه، فناداه: يا محمد، يا محمد، فأتاه فقال: «ما شأنُك؟» فقال: إني جائعٌ ⦗٦٢٨⦘ فأطعمني، وظمآنُ فأسقنِي، قال: «هذه حاجتُكَ»، فَفُدِي بالرجلين، قال: وأُسِرَتِ امْرأةٌ من الأنصار (٣)، وأُصيبت العضباءُ، فكانت المرأَة في الوثَاقِ، وكان القومُ يَريحونَ نَعَمَهم بين يدَيْ بُيوتِهم، فانفلتت ذَات ليلةٍ من الوَثاقِ، فأتتِ الإبلَ، فجعَلتْ إذا دَنت من البعير رَغا، فَتَتركُهُ حتى تنتهيَ إلى العَضباءِ، فلم تَرْغُ، قال: وهي ناَقةٌ مُنوَّقَةٌ - وفي رواية: ناقةٌ مُدَرَّبةٌ -.\nوعند أبي داود: ناقةٌ مُجَرَّسةٌ - فقعدتُ في عَجُزها، ثم زَجَرْتُها فانطلقتْ ونَذِرُوا بها، فَطلبوها، فأعجَزتهم، قال: ونَذرتْ لله، إنْ نجَّاها الله عليها لتنْحرنَّها، فلما قَدِمَت المدينةَ رآها الناسُ، فقالوا: العَضْباءُ، ناقةُ رسولِ الله ﷺ، فقالت: إنها نذرت إن نجاها الله عليها أن تنحرها، فأتوْا رسول الله ﷺ، فذكروا ذلك له، فقال: «سبحان الله! بِئْسَما جَزَتْهَا، نذَرَت لله إن نَجَّاها الله عليها لتَنْحرنَّها؟ لا وَفاءَ لِنَذْرٍ في معصيةٍ (٤)، ولا فيما لا يملك العبدُ» . أخرجه مسلم وأبو داود.\nوأخرج الترمذي منه طرفًا قال: إَنَّ رسولَ اللهِ ﷺ فدَى رجلين من ⦗٦٢٩⦘ المسلمين برجُلٍ من المشركين - يعني: الأسير المذكور. ولقلة ما أخرج منه لم نعلم عليه علامَتَه (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حلفاء) جمع حليف، وهو الذي يحالفك على شيء، أي: يعاهدك عليه.\n(العضباء) اسم ناقة رسول الله ﷺ. والناقة العضباء: المشقوقة الأذن، ولم تكن ناقة رسول الله ﷺ عضباء، إنما كان هذا اسمًا لها.\n(سابقة الحاج) أراد بسابقة الحاج: ناقته، كأنها كانت تسبق الحاج لسرعتها.\n(بجريرة حُلَفائك) يعني أنه كانت بين رسول الله ﷺ وبين ثقيف موادعة، فلما نقضوها ولم ينكر عليهم بنو عقيل صاروا مثلهم في نقض العهد، وإنما رده إلى دار الكفر بعد إظهار كلمة الإسلام، لأنه علم أنه غير صادق، وأن ذلك لرغبة أو رهبة، وهذا خاصة لرسول الله ﷺ.\nوقيل: معناه أُخذت لتُدفع بك جريرة حلفائك من ثقيف، ويدل على صحة ذلك: أنه فُدي بعدُ بالرجلين اللذين أسرهما ثقيف من المسلمين. ⦗٦٣٠⦘\nوقوله: «لو قُلْتَها وأنت تملك أمرك، أفلحت كل الفلاح» يريد إذا أسلمت قبل الأسر أفلحت الفلاح التام: بأن تكون مسلمًا حرًا، لأنه إذا أسلم بعد الأسر كان مسلمًا عبدًا.\n(ففُدي) فدى الأسير: إذا أعطى عوضه مالًا أو غيره، وأطلق سبيله.\n(رُغاء) صوت ذوات الخف، يقال: رغا البعير: إذا صاح.\n(منوَّقة) ناقة منوقة مذللة مؤدبة.\n(مدرَّبة) المدربة: المخرجة التي قد ألِفت الركوب والسير.\n(مجرَّسة) المجربة في الركوب والسير.\n(نذروا بها) أي: علموا بها.\n_________\n(١) في الصحاح: \" ثقيف \" أبو قبيلة من هوازن، واسمه: قسي. والنسبة إليه ثقفي.\n(٢) \" الجريرة \" بفتح الجيم: الجناية. ومنه قوله: \" بجريرة قومك \" أي: بجنايتهم.\n(٣) وهي امرأة أبي ذر الغفاري ﵄.\n(٤) قال النووي: وفي هذا دليل على أن من نذر نذر معصية كشرب الخمر ونحو ذلك، فنذره باطل لا ينعقد، ولا تلزم كفارة يمين ولا غيرها، وبهذا قال مالك والشافعي وأبو حنيفة وأبو داود وجمهور العلماء، وقال أحمد: تجب فيه كفارة اليمين للحديث المروي عن عمران بن الحصين، وعن عائشة عن النبي ﷺ قال: \" لا نذر في معصية، وكفارته كفارة يمين \". واحتج الجمهور بحديث عمران بن حصين المذكور، وأما حديث \" كفارته كفارة يمين \" فضعيف باتفاق المحدثين. نقول: وحديث عائشة أخرجه أحمد وأصحاب السنن. وحديث عمران أخرجه النسائي، وراجع ما قاله المناوي في \" فيض القدير \".\n(٥) مسلم رقم (١٦٤١) في النذر، باب لا وفاء لنذر في معصية الله، وأبو داود رقم (٣٣١٦) في الأيمان والنذور، باب في النذر فيما لا يملك، والترمذي رقم (١٥٦٨) في السير، باب ما جاء في قتل الأسارى والفداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٢٩) قال: حدثنا سفيان. وأحمد (٤/٤٣٠) قال: حدثنا عفان، قال: حدثنا حماد بن زيد. وفي (٤/٤٢٦ و٤٣٢ و٤٣٣) قال: حدثنا إسماعيل. وفي (٤/٤٣٢) قال: حدثنا سفيان بن عيينة. والدارمي (٢٣٣٢ و٢٤٦٩ و٢٥٠٨) قال: أخبرنا أبو نعيم، قال: حدثنا حماد ابن زيد. ومسلم (٥/٧٨و ٧٩) قال: حدثني زهير بن حرب، وعلي بن حجر السعدي. قالا: حدثنا إسماعيل بن إبراهيم (ح) وحدثنا أبو الربيع العتكي، قال: حدثنا حماد، يعني ابن زيد. (ح) وحدثنا إسحاق بن إبراهيم وبن أبي عمر، عن عبد الوهاب الثقفي. وأبو داود (٣٣١٦) قال: حدثنا سليمان بن حرب ومحمد بن عيسى، قالا: حدثنا حماد. وعن محمد بن عيسى، عن إسماعيل بن علية. وابن ماجة (٢١٢٤) قال: حدثنا سهل بن أبي سهل، قال: حدثنا سفيان بن عيينة. والترمذي (١٥٦٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. والنسائى (٧/١٩) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، وفي الكبرى «الورقة ١١٦ - أ» قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان.\nأربعتهم - سفيان، وحماد بن زيد، وإسماعيل بن إبراهيم بن علية، وعبد الوهاب - عن أيوب، عن أبي قلابة، عن عمه أبي المهلب، فذكره.","vol":"2","page":627},{"text":"١١١٨ - (ت) ابن عباس - ﵄ -: أن المشركين أرادوا أن يشتروا جسَدَ رجل من المشركين، فأبى رسولُ الله ﷺ أن يبيعَهم. أخرجه الترمذي (١) .\n_________\n(١) رقم (١٧١٥) في الجهاد، باب ما جاء لا تفادى جيفة الأسير، وفي سنده عبد الرحمن بن أبي ليلى وهو سيء الحفظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧١٥) حدثنا محمود بن غيلان،حدثنا أبو أحمد حدثنا سفيان عن ابن أبي ليلى عن الحكم عن مقسم عن ابن عباس، فذكره.\nقال أبو عيسى: هذا حديث حسن غريب لا نعرفه إلا من حديث الحكم. ورواه الحجاج بن أرطأة أيضا عن الحكم. وقال أحمد بن حنبل: ابن أبي ليلى لا يحتج بحديثه. وقال محمد بن إسماعيل: ابن أبي ليلى صدوق،ولكن لا نعرف صحيح حديثه من سقيمه ولا أروي عنه شيئا وابن أبي ليلى صدوق فقيه وإنما يهم في الإسناد حدثنا نصر بن علي قال: حدثنا عبد الله بن داود عن سفيان الثوري قال: فقهاؤنا ابن أبي ليلى وعبد الله بن شبرمة.","vol":"2","page":630},{"text":"<span data-type=\"title\" id=toc-287>الباب الثاني: في فروع الجهاد</span>، وما يترتب عليه، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-288>الفصل الأول: في الأمانة والهدنة</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-289>الفرع الأول: في جوازهما وأحكامهما</span>\n١١١٩ - (د) عثمان بن أبي حازم - ﵀ -: عن أبيه، عن جده صخر: أَنَّ رسولَ اللهِ ﷺ غزا ثَقِيفًا، فلما أنْ سمع ذلك صَخْرٌ ركب في خيلٍ يُمِدُّ النبيَّ ﷺ، فوجد رسولَ الله ﷺ قد انصرف ولم يفتحْ، فجعَلَ صخرٌ يومئذ عهدَ الله وذِمَّتهُ: أن لا يفارق هذا القصر، حتى ينزلوا على حُكْمِ رسولِ الله ﷺ، فلم يُفارِقْهُمْ حتى نزلوا على حُكمِ رسولِ الله ﷺ. فكتب إليه صخرٌ: أما بعدُ؛ فإنَّ ثَقيفًا قد نزلَت على حُكْمِكَ يا رسول الله، وإني مُقبِلٌ بهم، وهم في خيلٍ، فأمر رسولُ الله ﷺ «بالصلاةُ جامعةٌ»، فَدعَا لأحمسَ عشرَ دعواتِ: اللهم بارك لأحمس في خيلها، ورجالها، وأتاه القومُ، فتكَلَّم المغيرةُ بن شعبة فقال: يا نبي الله، إن صخرًا أخذ عمَّتي، وقد دخلتْ ⦗٦٣٢⦘ فيما دخل فيه المسلمون، فدعاهم، فقال: يا صخرُ؛ إن القومَ إذا أسلموا فقد أحرزوا دماءهم وأموالهم، فادفع إلى المغيرة عمَّتَهُ، فدفعها إليه، وسأل النبيَّ ﷺ ماء كان لبني سُلَيمُ، قد هربوا عن الإسلام، وتركوا ذلك الماء: - أنزل فيه أنا وقومي؟ فأنزله، وأسلموا - يعني السُّلَمِييِّن- فأَتوا صخرًا وسألوه: أن يدفع إليهم الماء فأَبَى فأتوا نبي الله ﷺ فقالوا: يا نبيَّ الله، أسْلَمْنا، وأتينا صخرًا ليدْفَعَ إِلَيْنَا ماءنا، فأبى علينا، فدعاه، فال: يا صَخْرُ، إن القوم إذا أسلموا فقد أحرزوا أموالهم ودِماءهُمْ، فادفع إلى القوم مَاءهُمْ، قال: نعم يا نبيَّ الله، قال: ورأيتُ وجَه رسولِ الله ﷺ يتغيَّرُ عند ذلك حُمْرَة، حياء من أخذه الجارية، وأخذه الماء. أخرجه أبو داود (١) .\nقال الخطابي: يُشبه أن يكونَ النبيُّ ﷺ إنما أمرَهُ بردِّ الماء، على معنى الاستطابةِ والسؤال، ولذلك كان يظهرُ في وجهه أثرُ الحياء.\nوالأصل: أنَّ الكافرَ إذا هربَ عن مالهِ، فإنِّه يكونُ فيئًا لرسولِ الله، ⦗٦٣٣⦘ ورسولُ الله ﷺ جعله لِصَخْرٍ، وحيث ملكهُ صخرًا، فإنما ينتقلُ مِلْكُهُ عنه برضاهُ.\nوإنما ردَّهُ رسولُ الله ﷺ إليهم تأَلُّفًا لهم على الإسلام.\nوأما ردُهُ المرأةَ: فيحتمل أن يكون ذلك، كما فعله في سَبْيِ هَوازِنَ، بعد أنِ استطَابَ أنْفُسَ الغانمينَ عنها.\nوقد يحتمل: أن ذلك لأنهم نزلوا على حكم رسول الله ﷺ، فرأَى أنْ يَرُدَّ المرأةَ، وأن لا تُسبَى؛ لأن أموالهم ودماءهم وسَبْيَهُم كان موقوفًا على ما يريه الله فيهم، فكان ذلك حكمه. والله أعلم.\n_________\n(١) رقم (٣٠٦٧) في الخراج والإمارة، باب في إقطاع الأرضين، وفي سنده عثمان بن أبي حازم بن صخر بن العيلة، لم يوثقه غير ابن حبان، وأبوه مجهول - هو أبو حازم: صخر بن العيلة الهذلي الأحمسي، عداده في الكوفيين - له صحبة. والعيلة: اسم أمه - وهي بفتح العين المهملة وسكون الياء آخر الحروف، وبعدها لام مفتوحة وتاء تأنيث - وقال أبو القاسم البغوي: وليس لصخر بن العيلة غير هذا الحديث فيما أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الدارمي (١٦٨١) . وأبو داود (٣٠٦٧) قال: حدثنا عمر بن الخطاب، أبو حفص.\nكلاهما - الدارمي، وعمر بن الخطاب أو حفص - عن محمد بن يوسفالفريابي، قال: حدثنا أبان بن عبد الله بن أي حازم، قال: حدثني عثمان بن أي حازم، عن أبيه، فذكره.\n* أخرجه الدارمي (١٦٨٠ و٢٤٨٣) قال: أخبرنا أبو نعيم، قال: حدثنا أبان ببن عبد الله البجلي، قال: حدثنا عثمان بن أبي حازم، عن صخر بن العَيْلَة، فذكره «ليس فيه أبو حازم» .\nقلت: فيه عثمان بن أبي حاتم، صدوق، وأبيه، قال عنه ابن القطان: لا يعرف حاله.","vol":"2","page":631},{"text":"١١٢٠ - (د س) يزيد بن عبد الله - وهو ابن الشِّخِّير - ﵁ - قال: كنا بالْمِرْبَدِ بالبَصْرة، فإذا رَجُلٌ أشعثُ الرأس، بيدهِ قِطعةُ أديمٍ أحمرَ، فقلنا، كأَنَّك من أهل البادية؟ فقال: أجل، قلنا: ناوِلْنا هذه القطعةَ الأدِيم التي في يدِكَ، فنَاوَلْنَاها، فإذا فيها: مِنْ محمَّدٍ رسولِ اللهِ، إلى بني زُهَيرٍ بن أُقَيْش، إنكم إن شهدتم أن لا إله إلا الله، وأن محمدًا رسول الله، وأقمتُم الصلاة، وآتيتم الزكاة، وأَدَّيْتُم الخُمْسَ من المغنم، وسهمَ رسولِ الله ﷺ، وسهمَ الصَّفيِّ: أنتم آمِنُونَ بأمانِ الله ورسولِه، فقلنا: مَنْ كتبَ لك هذا الكتاب؟ قال: رسولُ اللهِ ﷺ. أخرجه أبو داود، والنسائي (١) .\n_________\n(١) أبو داود رقم (٢٩٩٩) في الخراج والإمارة، باب ما جاء في سهم الصفي، والنسائي ٧ / ١٣٤ في الفيء، وأخرجه أحمد في مسنده ٥ / ٧٧ و٧٨ و٣٦٣ ورجاله ثقات، وقال المنذري في ⦗٦٣٤⦘ \" مختصر السنن \" ٤ / ٢٣١: ورواه بعضهم عن يزيد عن عبد الله، وسمى الرجل: النمر بن تولب الشاعر، صاحب رسول الله ﷺ، ويقال: إنه ما مدح أحدًا ولا هجا أحدًا، وكان جوادًا، لا يكاد يمسك شيئًا، وأدرك الإسلام وهو كبير. والمربد: محلة بالبصرة، من أشهر محالها وأطيبها.\nوقوله: \" وسهم النبي ﷺ وسهم الصفي \" السهم في الأصل: واحد السهام التي يضرب بها في الميسر، وهي القداح. ثم سمي ما يفوز به الفالج سهما، ثم كثر حتى سمي كل نصيب سهمًا. قيل: كان للنبي ﷺ سهم رجل شهد الوقعة أو غاب عنها.\nوالصفي: هو ما اصطفاه من عرض المغنم قبل القسمة: من فرس، أو غلام، أو سيف، أو ما أحب، وخمس الخمس، خص بهذه الثلاثة عوضًا من الصدقة التي حرمت عليه.\nوأُقيش - بضم الهمزة وفتح القاف، وسكون الياء آخر الحروف وشين معجمة -: حي من عكل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٩٩) حدثنا مسلم بن إبراهيم ثنا قرة قال: سمعت يزيد بن عبد الله قال: كنا بالمربد، فذكره.\nوأخرجه النسائى (٧/١٣٤) أخبرنا عمرو بن يحيى، قال: حدثنا محبوب، قال: أنبأنا أبو إسحاق عن سعيد الجريري عن يزيد بن الشخير، قال، فذكره.","vol":"2","page":633},{"text":"١١٢١ - (د) عامر بن شهر (١) - ﵁ -: قال: لمَّا خرجَ رسولُ الله ﷺ قالت لي هَمْدَان: هل أنتَ آتٍ هذا الرجل، ومُرتْادٌ لنا، فإن رضِيتَ لنا شيئًا قَبِلْناهُ، وإن كَرِهْتَ شيئًا كَرِهْناه؟ قلت: نعم، فجئتُ، حتَّى قَدِمْتُ على رسول اللهِ ﷺ، فرضِيتُ أمْرَهُ، وأسلَمَ قومِي، وكَتبَ رسول الله ﷺ هذا الكتابَ إلى عمير ذي مُرَّان، قال: وبعثَ رسولُ الله ﷺ مالك بن مرارة الرهاويّ إلى اليمن جميعًا، فأسلم عَكُّ ذو خَيْوان (٢)، قال: فقيل لعَكٍّ: انطِلقْ إلى رسولِ الله ﷺ، وخُذْ منه الأمانَ على بلدكَ ومالك، فقدمَ فكتبَ له رسولُ الله ﷺ: «بسم الله الرحمن الرحيم، من مُحمَّدٍ رسولِ الله، لِعَكٍّ ذِي خَيْوان (٢)، إن كان صادقًا، في أَرْضِهِ ومالِهِ ورَقيقِهِ، فَلهُ الأمانُ، وذمَّة ⦗٦٣٥⦘ الله، وذمَّةُ محمدٍ رسولِ الله، وكتب خالد بن سعيد بن العاص» . أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُرتادًا): المرتاد طالب الكلأ في الأصل، ثم نُقل إلى متطلب أمرًا، من راد يرود، فهو رائد.\n(الرهاوي) بفتح الراء: منسوب إلى قبيلة، كذا ذكر عبد الغني بن سعيد المصري، وسيجيء مُبَيّنًا في كتاب الأنساب.\n_________\n(١) قال المنذري في \" مختصر السنن \" ٤ / ٢٤٥: في إسناده مجالد - وهو ابن سعيد - وفيه مقال. وعامر بن شهر: له صحبة، وعداده في أهل الكوفة، ولم يرو عنه غير الشعبي. وشهر: بفتح الشين المعجمة وسكون الهاء، وبعدها راء مهملة.\n(٢) في الأصل: ذي خيران، والتصحيح أبي داود.\n(٣) رقم (٣٠٢٧) في الخراج والإمارة، باب ما جاء في حكم أرض اليمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٠٢٧) قال: ثنا هناد بن السرى، عن أبي أسامة، عن مجالد، عن الشعبي، فذكره.","vol":"2","page":634},{"text":"١١٢٢ - (د) كعب بن مالك - ﵁ -: أنَّ كعب بن الأشرف، كان يَهْجُو رسولَ الله ﷺ، ويُحَرِّضُ عليه كُفَّارَ قُرَيْشٍ، وكان رسولُ الله ﷺ حينَ قدِمَ المدينة، وكان أَهْلُها أَخْلاطًا، منهم المُسْلمون، والمشركون يعبدونَ الأوثانَ، واليهودُ، فكانوا يُؤْذُونَ رسولَ الله ﷺ وأصحابه، فأمَرَ اللهُ ﷿ نبيَّهُ بالصَّبْرِ والعَفْوِ، ففيهم أنزل الله ﴿ولَتَسْمَعُنَّ من الَّذين أُوتُوا الكتابَ من قَبْلِكم ومِنَ الَّذينَ أشْركُوا أَذًى كثيرًا﴾ [آل عمران: ١٨٦]، فأبَى كعب بن الأشرف أنْ ينْزِعَ عن أذَى النبيِّ ﷺ، فَأمَرَ رسولُ الله ﷺ سعْدَ بن معاذٍ أنْ يَبعثَ إليه من يقْتُلُهُ فقتله محمد بن مسلمة - وذكر قصَّةَ قتله - فَلمَّا قتلوهُ فَزِعتِ اليهودُ والمشركونَ، فَغَدَوْا على رسولِ الله ﷺ، وقالوا: طُرِقَ صاحبُنا وَقُتِلَ، فذكرَ لهم رسولُ الله ﷺ الذي كان يقولُ، ثم دعاهم ⦗٦٣٦⦘ إلى أن يَكتُبَ بينه وبينهم كتابًا، ينتهون إلى ما فيه، فكتبَ بينه وبينهم وبين المسلمين عَامَّة صَحيفَة. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أخلاطًا) الأخلاط: المختلطون من أقوام شتى متفرقين.\n(الأوثان) جمع وثن، وهو الصنم، وقيل: الصنم: الصورة، والوثن: يكون صورة وغير صورة.\n(طرق) طرقت الرجل: إذا أتيته ليلًا.\n_________\n(١) رقم (٣٠٠٠) في الخراج والإمارة، باب كيف كان إخراج اليهود من المدينة: من حديث شعيب عن الزهري، عن عبد الرحمن بن عبد الله بن كعب بن مالك عن أبيه، ورجاله ثقات، وقال المنذري: قوله \" عن أبيه \" فيه نظر، فإن أباه عبد الله بن كعب ليست له صحبة ولا هو أحد الثلاثة الذين تيب عليهم، ويكون الحديث على هذا مرسلًا، ويحتمل أن يكون أراد بأبيه جده، وهو كعب بن مالك، وقد سمع عبد الرحمن من جده كعب بن مالك فيكون الحديث على هذا مسندًا، وكعب هو أحد الثلاثة الذين تيب عليهم. وقد وقع مثل هذا في الأسانيد في غير موضع يقول فيه \" عن أبيه \" وهو يريد به الجد، وقد أخرج البخاري ٧ / ٢٥٩ - ٢٦١، ومسلم وأبو داود والنسائي حديث قتل كعب بن الأشرف من حديث جابر أتم من هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٠٠) قال: حدثنا محمد بن يحيى بن فارس أن الحكم بن نافع حدثهم قال: أخبرنا شعيب عن الزهري عن عبد الرحمن بن كعب بن مالك، فذكره.","vol":"2","page":635},{"text":"١١٢٣ - (د) ابن عباس - ﵄ -: قال: صالحَ رسولُ الله ﷺ أهْلَ نَجْرانَ على ألفَيْ حُلَّةٍ: النصفُ في صفر، والنصفُ في رجَبٍ، يُؤدُّونَها إلى المسلمين، وعارية ثلاثين دِرْعًا، وثلاثين فَرَسًا، وثلاثين بعيرًا، وثلاثين من كل صِنفٍ من أصنافِ السلاح يغزُونَ بِها، والمسلمونَ ضامنونَ لها حتى يَرُدَّوها عليهم، وإن كان باليمن كَيْدٌ أو غدرةٌ (١)، على أن لا يُهْدَمَ لهم ⦗٦٣٧⦘ بِيعَةٌ، ولا يُخرجَ لهم قَسٌّ، ولا يُفْتَنُونَ عن دينهم، ما لم يُحْدِثُوا حَدَثًا، أو يأكلُوا الرِّبا. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حدثًا) الحدث: الأمر الحادث الذي ينكر فعله.\n_________\n(١) في الأصل: كيد إذًا يعذره.\n(٢) رقم (٣٠٤١) في الخراج والإمارة، باب في أخذ الجزية، من حديث يونس بن بكير عن أسباط بن نصر الهمداني عن إسماعيل بن عبد الرحمن القرشي عن ابن عباس، وإسناده ضعيف، وفي سماع إسماعيل من عبد الله بن عباس نظر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٠٤١) قال: ثنا مصرف بن عمرو اليامي، قال: ثنا يونس - يعني ابن بكير -، قال: نثا أسباط بن نصر الهمداني، عن إسماعيل بن عبد الرحمن القرشي، فذكره.\nوقال الحافظ في «التهذيب»: وأخرج هذا الحديث الذي ذكره أبو داود الحافظ ضياء الدين في «المختارة» من طريق أبي داود.\nقلت: وإسماعيل بن عبد الرحمن القرشي هذا قال عنه الحافظ في «التقريب»: صدوق يهم، وكذلك أسباط بن نصر، صدوق كثير الخطأ، وكذلك يونس بن بكير يخطئ.","vol":"2","page":636},{"text":"١١٢٤ - (د) زياد بن حدير - ﵀ - (١): قال: قال عليٌّ: لِئنْ بقِيتُ لنَصارَى بني تغْلِبَ لأقْتُلَنَّ المُقَاتِلَةَ، ولأسْبِينَّ الذُّرِّيَّة، فإني كتبتُ الكتابَ بينهم وبين رسول الله ﷺ على أن لا يُنَصِّرُوا أولادَهم. قال أبو داود: هذا حديث منكر.\nكذا ذكره رزين، ولم أجده في كتاب أبي داود (٢) .\n_________\n(١) زياد بن حدير - بضم الحاء المهملة وفتح الدال - الأسدي، أبو المغيرة. ويقال: أبوه. روى عن عمر وعلي وابن مسعود، والعلاء بن الحضرمي. وعنه: إبراهيم بن مهاجر، وأبو صخرة ابن شداد وغيرهم. قال أبو حاتم: ثقة.\n(٢) بل هو موجود في \" سنن أبي داود \" رقم (٣٠٤٠) في الإمارة، باب في أخذ الجزية. قال المنذري ٤ / ٢٥٠: قال أبو داود: هذا حديث منكر، بلغني عن أحمد - يعني ابن حنبل - أنه كان ينكر هذا الحديث إنكارًا شديدًا. قال أبو علي - يعني اللؤلؤي -: ولم يقرأه أبو داود في العرضة الثانية. هذا آخر كلامه، وفي إسناده: إبراهيم بن مهاجر البجلي الكوفي، وشريك بن عبد الله النخعي. وقد تكلم فيهما غير واحد من الأئمة. وفيه أيضًا: عبد الرحمن بن هانئ النخعي. قال الإمام أحمد: ليس بشيء، وقال ابن معين: كذاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٤٠) قال: حدثنا العباس بن عبد العظيم قال: حدثنا عبد الرحمن بن هانئ أبو نعيم النخعي، قال: أخبنا شريك عن إبراهيم بن مهاجر عن زياد بن حدير،فذكره.\nقال أبو داود: هذا حديث منكر بلغني عن أحمد أنه كان ينكر هذا الحديث إنكارا شديدا.\nقال أبو علي اللؤلؤي «راوي السنن عن أبي داود»: ولم يقرأه أبو داود في العرضة الثانية.","vol":"2","page":637},{"text":"١١٢٥ - (د) العرباض بن سارية [السلمي]- ﵁ -: قال: نَزَلْنَا ⦗٦٣٨⦘ مع رسول الله ﷺ خَيْبَرَ - ومعه من معه من أصحابهِ - وكان صاحبُ خَيبرَ رَجلًا ماردًا مُنْكرًا، فأقبل إلى النبيِّ ﷺ فقال: يا محمد، ألكم أن تَذْبَحُوا حُمُرَنا، وتأكلوا ثَمرَنا، وتضربوا نساءنا؟ فَغَضِبَ رسولُ الله ﷺ، وقال: «يا ابْن عوف، اركبْ فرسَكَ، ثم نَادِ: إنَّ الجنَّةَ لا تَحلُّ إلا لِمُؤمِنٍ، وإنِ اجتمِعوا للصلاة» قال: فاجتمعوا، ثم صلَّى بهم النبي ﷺ، ثم قام فقال: أيَحسِبُ أحدُكم - مُتَّكئًا على أريكتِهِ - قد يظن أن اللهَ لم يُحرِّمْ شيئًا إلا ما في هذا القرآن؟ ألا إنِّي والله، لقد وعظْتُ وأمرتُ ونهَيْتُ عن أشياء، إنها لَمِثْلُ القرآنِ أو أكثر، وإنَّ الله لم يُحِلَّ لكم أن تدخلوا بيوت أهل الكتاب إلا بإذْنٍ (١)، ولا ضربَ نسائهم، ولا أكل ثمارهم، إذا أعْطَوُا الذي عليهم. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ماردًا) المارد من الرجال: العاتي الشديد.\n(أريكته) السرير في الحجلة.\n_________\n(١) في الأصل: لم يحل لكم ضرب أهل الكتاب إلا بإذن، والتصحيح من أبي داود.\n(٢) في الخراج والإمارة، باب في تفسير أهل الذمة إذا اختلفوا بالتجارات، وفي سنده أشعث بن شعبة المصيصي لم يوثقه غير ابن حبان، وبقية رجاله ثقات. ولبعضه شاهد من حديث المقدام بن معد يكرب بإسناد صحيح، وقد تقدم برقم (٦٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٠٠٥١) قال: ثنا محمد بن عيسى، قال: ثنا أشعث بن شعبة، قال: ثنا أرطأة بن المنذر، قال: سمعت حكيم بن عمير الأحوص يحدث، فذكره.\nقلت: فيه حكيم بن عمير الأحوص، قال عنه الحافظ في «التقريب»: صدوق يهم، وأشعب بن شعبة، قال عنه الحافظ: مقبول.","vol":"2","page":637},{"text":"١١٢٦ - (د) رجل من جهينة: أَنَّ رسولَ اللهِ ﷺ قال: «لعلكم تُقاتِلونَ قومًا فتظْهرونَ عليهم، فَيتَّقُونَكم بأموالهم دونَ أنفسهم وذرَارِيهِمْ، ⦗٦٣٩⦘ فيُصَالحونَكُمْ على صُلحٍ، فلا تُصيِبوا منهم فوق ذلك، فإنه لا يَصْلُحُ لكم» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَيَتَّقُونكم) أي: يجعلون أموالهم لدمائهم وقاية.\n_________\n(١) رقم (٣٠٥١) في الخراج والإمارة، باب في تفسير أهل الذمة إذا اختلفوا بالتجارات، وفي سنده رجل مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٥١) حدثنا مسدد وسعيد بن منصور عن هلال عن رجل من ثقيف عن رجل من جهينة، فذكره.","vol":"2","page":638},{"text":"١١٢٧ - (ت د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «الصُّلْحُ جائزٌ بين المسلمين، إلا صُلْحًا حرَّمَ حلالًا، أو حلَّل حرامًا، قال: والمسلمونَ على شُروطِهِمْ، إلا شرطًا حرَّمَ حلالًا، أو حلَّل حرامًا» . أخرجه الترمذي، وأبو داود.\nإلا أن أبا داود انتهت روايته عند قوله \" شروطهم \" (١) .\n_________\n(١) أبو داود رقم (٣٥٩٤) في الأقضية، باب في الصلح، وسنده حسن، وصححه ابن حبان رقم (١١٩٩)، وأخرجه الترمذي رقم (١٣٥٢) في الأحكام، باب ما ذكر عن رسول الله ﷺ في الصلح بين الناس من حديث كثير بن عبد الله بن عمرو بن عوف المزني عن أبيه عن جده، وقال: هذا حديث حسن صحيح، وقد نوقش الترمذي في تصحيح هذا الحديث، لأن كثير بن عبد الله المزني ضعيف جدًا، وقد اتهمه بعضهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٦٦) قال: حدثني الخزاعي. وأبو داود (٣٥٩٤) قال: حدثنا سليمان بن داود المهري. قال: أخبرنا ابن وهب.\nكلاهما - أبو سلمة الخزاعي، وابن وهب -عن سليمان بن بلال، عن كثير بن زيد، عن الوليد بن رباح، فذكره.\n* أخرجه أبو داود (٣٥٩٤) قال: حدثنا أحمد بن عبد الواحد الدمشقي. قال: حدثنا سليمان بن بلال، أو عبد العزيز بن محمد، شك الشيخ، عن كثير بن زيد، عن الوليد بن رباح، فذكره.\n* زاد أحمد بن عبد الواحد: «.......إلا صلحا أحل حراما، أو حرم حلالا» .\nوزاد سليمان بن داود: «............. وقال رسول الله ﷺ: «المسلمون على شروطهم» .\nوأخرجه الترمذي (١٣٥٢) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا أبو عامر العقدي، فذكره.\nقال الترمذي: هذا حديث حسن صحيح.","vol":"2","page":639},{"text":"١١٢٨ - (ط) سعيد بن المسيب - ﵀ -: أَنَّ رسولَ اللهِ ﷺ قال: ليهود خيبرَ - يوم افتتح خَيْبَرَ -: «أقِرُّكُمْ ما أقرَّكم اللهُ، عَلَى أن الثَّمرَ بيننا وبينكم، قال: فكان رسولُ الله ﷺ يبعثُ عبدَ الله بنَ رَوَاحةَ الأَنْصَارِيَّ، ⦗٦٤٠⦘ فيخرِصُ بَيْنَهُ وبينهم، ثم يقول: إنْ شئتُم فلكم، وإن شئتم فلي، فكانوا يأخُذُونَهُ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيخرص) خرص الرطب: حزر ما فيه تخمينًا وتقديرًا.\n_________\n(١) ٢ / ٧٣ في المساقاة، باب ما جاء في المساقاة، وإسناده صحيح، لكنه مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» (٣/٤٥٨) بشرح الزرقاني، قال ابن عبد البر: أرسله جميع رواة «الموطأ» وأكثر أصحاب ابن شهاب ووصله منهم طائفة منهم صالح بن أبي الأخضر، أي وهو ضعيف فزاد أبي هريرة.","vol":"2","page":639},{"text":"١١٢٩ - (خ) نافع مولى ابن عمر - ﵄ -: قال: لما فَدَع أهلُ خيبر عبد الله بن عمر، قام عمر خطيبًا، فقال: إن رسولَ الله ﷺ كان عامَلَ يهودَ خيبر على أموالهِمْ، وقال: نُقِرُّكُمْ ما أقرَّكم اللهُ، وإِنَّ عبد اللهِ بن عمر: خرج إلى مالِه هناك، فعُدِيَ عليه من الليل، فَفُدِعَتْ يداهُ ورِجْلاهُ، وليسَ له هناك عدُوٌّ غيرهم، هُمْ عدُوُّنا وتُهْمَتُنا (١)، وقد رأيتُ إجلاءهم، فلما أجمع عمر على ذلك، أتاه أحد بني أبي الحقَيْقِ، فقال: يا أمير المؤمنين، أتخْرِجُنا وقد أقرَّنا محمدٌ، وعامَلَنا على الأموالِ، وشرطَ ذلك لنا؟ فقال عمر: أظنَنْتَ أني نسِيتُ قولَ رسولِ الله ﷺ لك: كيف بك إذا أُخرِجْتَ من خيبر، تعدو بك قَلُوصُكَ ليلة بَعْدَ لَيْلةٍ؟ فقال: كان ⦗٦٤١⦘ ذلك هزيلة من أبي القاسم، قال: كذَبْتَ يا عدوَّ الله ﴿إِنه لقَوْلٌ فصلٌ. وما هو بالهزل﴾ [الطارق: ١٣، ١٤]، فأجلاهم عُمرُ، وأعطاهم قيمةَ ما كان لهم من الثَّمَر: مالًا وإبلًا وعَرُوضًا من أقْتابٍ وحبالٍ وغير ذلك. أخرجه البخاري (٢) .\nولم أجد في كتاب الحميدي قول عمر: «كذبتَ يا عدوَّ الله»، إلى قوله: «بالهزل» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فُدِع) رجل أفدع: بين الفدع، وهو المعوج الرسغ من اليد أو الرِّجل، فيكون منقلب الكف أو القدم إلى ما يلي الإبهام، وذلك الموضع هو الفدعة.\n(فعُدِيَ عليه) عُدِيَ عليه، أي: ظلم، والعدوان: الظلم المجاوز للحد.\n(هُزَيْلة) تصغير هَزْلة، وهو المرة الواحدة من الهزل ضد الجِد.\n(قول فصل) أي: قاطع، لا تردد فيه.\n(أجلاهم) الإجلاء: الإخراج من الوطن كُرْهًا.\n(قَلوصَك) القلوص: الناقة الشابة، وقيل: القوية على السير، ولا يسمى الذكر قلوصًا.\n_________\n(١) قوله: \" تهمتنا \" بفتح الهاء. وقيل: بسكونها. وأصله: وهمتنا، فقلبت الواو تاء، نحو التكلان. وقوله: \" أجمع \" أي: عزم.\nوأبو الحقيق: بضم المهملة وفتح القاف الأولى وسكون الياء، و\" أخرجت \" بصيغة المجهول.\n(٢) ٥ / ٢٤٠ في الشروط، باب إذا اشترط في المزارعة: إذا شئت أخرجتك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٥) (٩٠) قال: ثنا يعقوب، قال: ثنا أبي، عن ابن إسحاق. والبخاري (٣/٢٥٢) قال: ثنا أبو أحمد، قال: ثنا محمد بن يحيى أبو غسان الكناني، قال: نا مالك. وأبو داود (٣٠٠٧) قال: ثنا أحمد بن حنبل، قال: ثنا يعقوب بن إبراهيم، قال: ثنا أبي، عن ابن إسحاق.\nكلاهما (محمد بن إسحاق، ومالك) غن نافع، عن ابن عمر، فذكره.","vol":"2","page":640},{"text":"١١٣٠ - (خ د) عبد الله بن عمر بن الخطاب - ﵄ -: قال: أتَى رسولُ الله ﷺ أهلَ خيبر، فقاتلهم حتى ألجأَهُمْ إلى قَصرِهِمْ، وغلبَهُم على الأرض والزَّرْعِ والنخل، فصالحوه على أن يُجْلَوْا منها، ولهم ما حملتْ رِكابهم، ولرسول الله ﷺ الصفراءُ والبيضاءُ والحلقةُ، وهي السلاح، ويخرُجون منها. واشترط عليهم أن لا يكتموا ولا يُغيِّبوا شيئًا، فإن فعلوا فلا ذِمَّة لهم ولا عهد، فغيَّبوا مَسْكًا فيه مالٌ وحُليٌّ لحييِّ بن أخطب، كان احتمله معه إلى خيبر حين أجليت النَّضيرُ، فقال رسولُ الله ﷺ لعمِّ حُيَيّ - واسمه سعية -: ما فعل مَسْكُ حُيىٍّ الذي جاء به من بني النَّضير؟ فقال: أذْهَبَتْهُ النفقاتُ والحروبُ، فقال: العهدُ قريبٌ، والمال أكثر من ذلك، وقد كان حُيَيٌّ قُتِل قبل ذلك، فدفع رسولُ الله ﷺ سعْيَةَ إلى الزُّبيرِ، فمسَّه بعذابٍ، فقال: قد رأيتُ حُيَيًّا يطوفُ في خَرِبةٍ ها هنا، فذهبوا فطافوا، فوجدُوا المسكَ في الخربة، فقتلَ رسولُ الله ﷺ ابني أبي الحقيق، أحدهما زوج صفية بنت حيي بن أخطب، وسبى رسول الله ﷺ نساءهم وذراريَّهُم، وقَسم أموالهم بالنَّكْثِ الذي نَكثوا، وأراد أن يجليَهم منها، فقالوا: يا محمد، دعْنا نكون في هذه الأرض نُصْلحُها ونقوم عليها، ولم يكن لرسولِ الله ﷺ ولا لأصحابه غلمانٌ يقومون عليها، وكانوا لا يفْرُغون أن يقوموا عليها، فأعطاهُمْ خيبر، على أنَّ لهم الشَّطْرَ من كلِّ زرع وشيءٍ، ما بدا لرسولِ الله ﷺ، وكان عبد الله بن رواحة يأتيهم في كل عامٍ فيخْرصُها ⦗٦٤٣⦘ عليهم، ثم يضمِّنُهُمُ الشَّطْرَ، فشكوا إلى رسولِ الله ﷺ شِدَّةَ خرصه، وأرادوا أن يرْشُوهُ، فقال عبد الله: تطعمونني السُّحْتَ، والله لقد جئتكم من أحبِّ الناس إليَّ، ولأنتم أبْغَضُ إليَّ من عدَّتِكُمْ من القِردَةِ والخنازير، ولا يحْمِلُني بُغضي إياكم على أن لا أعدل عليكم، فقالُوا: بهذا قامت السماوات والأرض، وكان رسولُ الله ﷺ يُعطي كلَّ امرأةٍ من نسائه ثمانين وَسْقًا من تَمْرٍ كلَّ عامٍ، وعشرين وَسْقًا من شعير، فلما كان زمنُ عمر بن الخطاب غشُّوا المسلمين، وألقوْا ابنَ عُمر من فوْقِ بيتٍ، ففدعوا يدَيْه، فقال عمرُ بنُ الخطاب: من كان له سهمٌ بخيبر فليحْضُرْ، حتى نقْسِمها بينهم، فقسمها عمرُ بينهم، فقال رئيسُهُم: لا تُخرِجْنا، دعنا نكونُ فيها كما أقرَّنا رسولُ الله ﷺ وأبو بكرٍ، فقال عمر - ﵁- لرئيسهم: أتراهُ سقط عليَّ قولُ رسولِ الله ﷺ، كيف بك إذا رقصت بك راحلتُك نحو الشام يومًا ثم يومًا، ثم يومًا؟ وقسمها عمرُ بين من كان شهِدَ خيبر من أهل الحديبية. أخرجه البخاري (١) .\nوأخرجه أبو داود (٢)، ولم يذكر حديثَ ابن رواحة، ولا حديث فدع ⦗٦٤٤⦘ ابن عمر وإجلائهم، ولفظ البخاري أتَمُّ.\nوفي أخرى لأبي داود (٣) قال: إنَّ عمر قال: أيها الناسُ، إنَّ رَسُولَ الله ﷺ كان عامَلَ يهود خَيْبرَ على أن يُخْرجَهُم إذا شَاءَ، فمن كان له مالٌ فلْيَلْحَقْ به، فإني مُخرِجٌ يهودَ، فأخرجهم.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصفراء والبيضاء) الصفراء: الذهب، والبيضاء: الفضة.\n(الحلقة) بسكون اللام: الدروع. وقيل: هو اسم للسلاح جميعه.\n(مَسكًا) المسك: الجلد، والمراد به هاهنا: ذخيرة من صامت وحلي كانت لحُيَيِّ بن أخطب، وكانت تدُعى مَسك الجمل، ذكروا أنها قُوِّمت عشرة آلاف دينار، وكانت لا تُزف امرأة إلا استعير لها ذلك الحلي. قيل: إنها كانت في مسك جمل، ثم في مسك ثور، ثم في مسك حمل.\n(فمسه) بعذاب، أي: عاقبه.\n(يرشوه) الرشوة: البِرطيل.\n(وَسْقًا) الوسق: ستون صاعًا، والصاع قد تقدم ذكره.\n_________\n(١) لم يذكره البخاري بنصه، وإنما أشار إليه عقب رواية الحديث المتقدم ٥ / ٢٤١ بقوله: رواه حماد بن سلمة، عن عبيد الله، أحسبه عن نافع عن ابن عمر، عن النبي ﷺ اختصره. وقد قال الحافظ ابن حجر: إنه وقع للحميدي نسبة رواية حماد بن سلمة مطولة جدًا إلى البخاري، فكأنة نقل السياق من مستخرج البرقاني كعادته، وذهل عن عزوه إليه، وقد نبه الإسماعيلي على أن حمادًا كان يطوله تارة، ويرويه تارة مختصرًا.\n(٢) رقم (٣٠٠٦) في الإمارة، باب ما جاء في حكم أرض خيبر، وإسناده قوي.\n(٣) رقم (٣٠٠٧)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٢٧٣٠) حدثنا أبو أحمد حدثنا محمد بن يحيى أبو غسان الكناني أخبرنا مالك عن نافع عن ابن عمر، وأخرجه أبو داود (٣٠٠٦) قال: حدثنا هارون بن زيد بن أي الززرقاء، قال: حدثنا أبي قال: حدثنا حماد بن سلمة عن عبيد الله بن عمر، قال: أحسبه عن نافع، فذكره.\nولم يذكره البخاري بنصه وإنما أشار إليه عقب رواية الحديث المتقدم (٥/٣٨٥) بقوله رواه حماد بن سلمة عن عبيد الله أحسبه عن نافع عن ابن عمر عن النبي ﷺ اختصره وقد قال الحافظ ابن حجر: إنه وقع الحميدي نسبه رواية حماد بن سلمة مطولة جدا إلى البخاري وكأنه نقل السياق من «مستخرج البرقاني» كعادته وذهل عن عزوه إليه وقد نبه الإسماعيلي على أن حمادا كان يطوله تارة ويرويه تارة مختصرا.","vol":"2","page":642},{"text":"١١٣١ - (خ م) عبد الله بن عمر بن الخطاب - ﵄ -: قال: إنَّ عمر أجْلَى اليهُودَ والنَّصَارَى من أرضِ الحجازِ، وإنَّ رسولَ الله ﷺ لمَّا ظَهرَ على ⦗٦٤٥⦘ خيْبرَ أرادَ إخراجَ اليَهُودِ منها، وكانت الأرضُ لمَّا ظهرَ عليها للهِ ولرسوله وللمسلمين، فَأرَادَ إخْراجَ اليهود منها، فسألتِ اليهودُ رسولَ الله ﷺ أَنْ يُقِرَّهُمْ بها، على أنْ يَكفُوا العملَ، ولهم نِصْفُ الثَّمَرِ، فقال رسولُ الله ﷺ لهم: «نُقِرُّكم بها على ذلك ما شِئْنَا (١)» فقُرُّوا بها، حتى أجلاهم عمرُ في إمارته إلى تَيْمَاءَ وأَرِيحاءَ (٢) . أخرجه البخاري، ومسلم.\nوفي رواية لمسلم نحوه، وفي آخره قال: وكانَ الثَّمَرُ يُقسَمُ على السُّهْمان من نِصفِ خَيْبَرَ، فيأْخُذُ رسولُ الله ﷺ الْخُمُسَ.\nوفي رواية لَهُ: أَنَّهُ دَفَعَ إلى يَهُود خيْبَرَ نَخلَ خَيْبَرَ وأرضها، على أنَ يعْتَمِلُوهَا من أموالهم، ولرسولِ الله ﷺ شَطْرُ ثَمرِها، لمْ يَزِدْ (٣) . ⦗٦٤٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يعتملونها) الاعتمال: افتعال من العمل، يعني: أنهم يقومون بما تحتاج إليه من عمارة وحراسة وتلقيح وزراعة، ونحو ذلك.\n_________\n(١) قال النووي: قال العلماء: هو عائد إلى مدة العهد، والمراد: إنما نمكنكم من المقام في خيبر ما شئنا، ثم نخرجكم إذا شئنا؛ لأنه ﷺ كان عازمًا على إخراج الكفار من جزيرة العرب، كما قام به في آخر عمره.\n(٢) تيماء: بلدة معروفة بين الشام والمدينة على سبع أو ثمان مراحل من المدينة.\nوأريحا: مدينة الجبارين في الغور من أرض الأردن بالشام، بينها وبين بيت المقدس يوم للفارس في جبال صعبة المسالك.\n(٣) البخاري ٦ / ١٨١ في المغازي، باب ما كان النبي ﷺ يعطي المؤلفة قلوبهم، وفي الإجارة، باب إذا استأجر أرضًا فمات أحدهما، وفي المزارعة، باب المزارعة بالشطر ونحوه، وباب إذا لم يشترط السنين في المزارعة، وباب المزارعة مع اليهود، وفي الشركة، باب مشاركة الذمي والمشركين في المزارعة، وفي الشروط، باب الشروط في المعاملة، وفي المغازي، باب معاملة النبي ﷺ أهل خيبر، ومسلم رقم (١٥٥١) في المساقاة، باب المساقاة والمعاملة بجزء من الثمر والزرع. قال الحافظ في \" الفتح \": هذا الحديث هو عمدة من أجاز المزارعة والمخابرة لتقرير النبي ﷺ لذلك، واستمراره على عهد أبي بكر إلى أن أجلاهم عمر. واستدل ⦗٦٤٦⦘ به على جواز المساقاة في النخل والكرم وجميع الشجر الذي من شأنه أن يثمر بجزء معلوم يجعل للعامل من الثمرة، وبه قال الجمهور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٤٩) (٦٣٦٨) قال: ثنا عبد الرزاق، قال: نا ابن جريج. والبخاري (٣/١٤٠) و(٤/١١٦) قال: ثنا أحمد بن المقدام، قال: ثنا فضيل بن سليمان. ومسلم (٥/٢٧) قال: ثني محمد بن رافع، وإسحاق بن منصور، قالا: ثنا عبد الرزاق، قال: نا ابن جريج.\nكلاهما - ابن جريج، وفضيل - عن موسى بن عقبة، قال: نا نافع، فذكره.","vol":"2","page":644},{"text":"١١٣٢ - (د) محمد بن شهاب الزهري وعبَدُ الله بنُ أبي بكرِ، وبعضُ ولد محمد بن مسلمة - ﵏ – قالوا: بِقِيَتْ بقيَّةٌ من أهل خيْبَر، فتحصَّنُوا، فسألُوا رسولَ الله ﷺ أنْ يَحْقِنَ دماءهُمْ ويُسَيِّرَهُم، فَفَعَلَ، فَسَمِعَ بذلك أَهلُ فَدَكَ، فنزلُوا على مِثْلِ ذلك، فكانت فَدَكُ لرسولِ الله ﷺ خَاصَّة؛ لأنَّهُ لم يُوجَفْ عليها بِخَيْلٍ ولا ركابٍ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠١٦) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر، وهو حديث مرسل، وفي سنده الحسين بن علي العجلي، قال الحافظ في \" التقريب \": وهو صدوق يخطئ كثيرًا، فيه أيضًا عنعنة ابن أبي زائدة وابن إسحاق وكلاهما موصوف بالتدليس، وله شاهد بمعناه عند أبي داود رقم (٢٩٧١) عن الزهري مرسلًا أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠١٦) حدثنا حسين بن علي العجلي، ثنا يحيى - يعني ابن آدم ثنا ابن أبي زائدة عن محمد بن إسحاق عن الزهري، وعبد الله بن أبي بكر، وبعض ولد محمد بن مسلمة، فذكره.","vol":"2","page":646},{"text":"١١٣٣ - (د) محمد بن شهاب الزهري - ﵀ -: أزَّ بعض خيْبَرَ مِمَّا فُتِحَ عَنْوَة، وبعضًا صُلْحًا، والكَتيبَة: أكْثَرُها عَنْوَة، وفيها صُلْحٌ، قيل لمالك: ما الْكَتِيبَةُ؟ قال: أرض خيبر، وهي أربعون ألفَ عَذْقٍ. أخرجه أبو داود (١) . ⦗٦٤٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عنوة) العنوة: أن تؤخذ البلاد من أهلها عن ذل وخضوع، من عنا يعنو: إذا ذل وخضع، ومنه قوله تعالى: ﴿وعَنَتِ الوجُوهُ﴾ [طه: ١١١] . (عَذق) العذق بفتح العين: النخلة نفسها، وبكسر العين: مجمع الشماريخ التي يكون فيها الرطب مع العُرجون.\n_________\n(١) رقم (٣٠١٧) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر من رواية ابن المسيب مرسلًا، وفيه انقطاع. ⦗٦٤٧⦘ قال أبو داود: وقرئ على الحارث بن مسكين وأنا شاهد: أخبركم ابن وهب قال: حدثني مالك عن ابن شهاب أن خيبر كان بعضها عنوة، وبعضها سلمًا، والكتيبة أكثرها عنوة، وفيها صلح. قلت لمالك: وما الكتيبة؟ قال: أرض خيبر، وهي أربعون ألف عذق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (٣٠١٧) قال: ثنا محمد بن يحيى بن فارس، ثنا عبد الله بن محمد، عن جويرية، عن مالك، عن الزهري، فذكره.","vol":"2","page":646},{"text":"<span data-type=\"title\" id=toc-290>الفرع الثاني: في الوفاء بالعهد والذمة والأمان</span>\n١١٣٤ - (ت د) سليم بن عامر﵀ -: قال: كان بين معاوية وبين الروم عهدٌ، وكان يسيرُ نحو بلادهم لِيَقْرُبَ، حتى إذا انْقضَى العَهْدُ غَزاهم، فجاء رجلٌ على فرسٍ- أو بِرْذَوْنٍ - وهو يقول: الله أكبر، الله أكبر، وَفاءٌ لا غَدْرٌ (١)، فإذا هو عمرو بن عبسة، فأرْسلَ إليه معاوية فسأله؟ فقال: ⦗٦٤٨⦘ سمعتُ رسولَ الله ﷺ يقولُ: «مَنْ كان بينه وبين قومٍ عهدٌ فلاَ يشُدُّ عُقْدَة ولا يَحُلُّها حتى ينقَضِيَ أمَدُها، أوْ ينبذ إليهم على سَواء»، فَرجعَ معاوية.\nأخرجه الترمذي، وأبو داود، إِلا أنَّ في رواية الترمذي: الله أَكبرُ - مرة واحدة. وفيها: على داَّبةٍ، أو فَرَسٍ.\nوأخرج أبو داود عن سُليم بن عامر عن رجل من حمير، والترمذي عن سليم نفسه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنبِذ إليهم على سواء) قد تقدم في الباب معنى النبذ على السواء.\n_________\n(١) قوله: \" وفاء لا غدر \" فيه اختصار وحذف، لضيق المقام، أي ليكن منكم وفاء لا غدر، يعني: بعيد من المؤمنين وأمة محمد ﷺ ارتكاب الغدر، وللاستبعاد صدر الجملة بقوله: \" الله أكبر، الله أكبر \". وإنما كره عمرو بن عبسة ذلك، لأنه إذا هادنهم إلى مدة وهو مقيم ⦗٦٤٨⦘ في وطنه، فقد صارت مدة مسيره بعد انقضاء المدة الضرورية، كالمشروط مع المدة في أن يغزوهم فيها، فإذا صار إليهم في أيام الهدنة كان إيقاعه قبل الوقت الذي يتوقعونه، فعد عمرو ذلك غدرًا، وإن نقض أهل الهدنة أو ظهر منهم خيانة، فله أن يسير إليهم على غفلة منهم.\n(٢) الترمذي رقم (١٥٨٠) في السير، باب ما جاء في الغدر، وأبو داود رقم (٢٧٥٩) في الجهاد، باب في الإمام يكون بينه وبين العدو عهد فيسير إليه، وإسناده صحيح، وقال الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١١١) قال: حدثنا محمد بن جعفر. وفي (٤/١١٣) قال: حدثنا عبد الرحمن بن مهدي، وابن جعفر. وفي (٤/٣٨٥) قال: حدثنا وكيع. وأبو داود (٢٧٥٩) قال: حدثنا حفص بن عمر النمري. والترمذي (١٥٨٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود. والنسائي في الكبرى «الورقة ١١٧ - أ» قال: أخبرنا عمرو بن علي، قال: حدثنا معتمر بن سليمان. ستتهم (ابن جعفر، وابن مهدي، ووكيع، وحفص، وأبو داود، ومعتمر) عن شعبة، قال: أخبرني أبو الفيض، قال: سمعت سُليم بن عامر، فذكره.","vol":"2","page":647},{"text":"١١٣٥ - (خ) أبو هريرة - ﵁ -: قال: كَيْفَ أنُتْم إذا لم تَجْتَبُوا دِرْهمًا ولا دينارًا؟ فقيل له: وكيف تَرَى ذلك كائنًا يا أبا هريرة؟ قال: إي والذي نفسُ أبي هريرة بيده، عن الصادق المصدوق، قالوا: عَمَّ ذلك؟ قال: تُنْتَهَكُ ذِمَّةُ الله وذمَّةُ رسوله، فَيَشُدُّ الله قُلوبَ أهلِ الذِّمَّةِ، فيمنعونَ ⦗٦٤٩⦘ ما في أيديهم (١) . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تجتبوا) الاجتباء: افتعال من جباية الأموال، وهي استخراجها من مظانها وتحصيلها من جهاتها.\n(الصادق المصدوق) هو النبي ﷺ صدق فيما قال، وصُدِّق فيما قيل له.\n(تُنْتَهَك ذمة الله) انتهاك الحرمة والذمة: تناولها بما لا يحل.\n(فيشد الله) أي: يُقوِّي قلوب أهل الذمة، كأنها مشدودة.\n_________\n(١) أي: يمتنعون من أداء الجزية وقد أخرج معنى هذا الحديث مسلم من وجه آخر في الفتن وأشراط الساعة، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب رقم (٢٨٩٦) عن أبي هريرة ﵁ قال: قال رسول الله ﷺ: «منعت العراق درهمها وقفيزها ودينارها، ومنعت مصر إردبها ودينارها، وعدتم من حيث بدأتم، وعدتم من حيث بدأتم، وعدتم من حيث بدأتم» . شهد على ذلك لحم أبي هريرة ودمه. وقد ساق الحديث بلفظ الماضي، والمراد به المستقبل مبالغة في الإشارة إلى تحقق وقوعه. وروى مسلم أيضًا رقم (٢٩١٣) في الفتن من حديث جابر مرفوعًا: \" يوشك أهل العراق أن لا يجبى إليهم قفيز ولا درهم، قلنا من أين ذاك؟ قال: من قبل العجم يمنعون ذاك \" الحديث، وهو عند أحمد في \" المسند \" ٣ / ٣١٧، قال الحافظ في \" الفتح \" ٦ / ٢٠١: وفي الحديث علم من أعلام النبوة، والتوصية بالوفاء لأهل الذمة، لما في الجزية التي تؤخذ من نفع المسلمين، وفيه التحذير من ظلمهم، وأنه متى وقع ذلك نقضوا العهد فلم يجتب المسلمون منهم شيئًا فتضيق أحوالهم.\n(٢) ٦ / ٢٠٠ في الجهاد، باب إثم من عاهد ثم غدر، وأخرجه أحمد في \" المسند \" ٢ / ٣٣٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٢) قال: ثنا أبو النضر. قال: ثنا إسحاق بن سعيد، عن أبيه، فذكره.\nقلت: أخرجه البخاري تعليقا (٣١٨٠) قال: قال أبو موسى، قال: ثنا هاشم بن القاسم، قال: ثنا إسحاق بن سعيد، فذكره.\nوقال الحافظ في «الفتح»: وقد تكرر نقل الخلاف في هذه الصيغة، هل تقوم مقام العنعنة فتحمل على\nالسماع؟ أو لا تحمل على السماع إلا ممن جرت عادته أن يستعمله فيه؟ وبهذا الأخير جزم الخطيب.\nوهذا الحديث قد وصله أبو نعيم في «المستخرج» من طريق موسى بن عباس، عن أبي موسى مثله، ووقع في بعض نسخ البخاري «ثنا أبو موسى» والأول هو الصحيح، وبه جزم الإسناعيلي، وأبو نعيم، وغيرهما.","vol":"2","page":648},{"text":"١١٣٦ - (د س) أبو بكرة - ﵁ -: قال: سمعتُ رسولَ الله ⦗٦٥٠⦘ ﷺ يقول: «من قتل مُعَاهَدًا في غيرِ كُنْهِهِ، حرَّم الله عليه الجنة» . أخرجه أبو داود.\nوأخرجه النسائي، وزاد في رواية: «أن يَشُمَّ ريحَها» .\nوفي أخرى له قال: «من قتل رجلًا من أهل الذِّمةِ لم يجدْ ريحَ الجنَّة، وإن ريحها ليُوجَدُ من مسيرةِ سبعين عَامًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كنهه) كنه الأمر: وقته وحقيقته، والمراد به هنا: الوقت.\n(معاهدًا) المعاهد: الذي بينك وبينه عهد وأمان.\n_________\n(١) أبو داود رقم (٢٧٦٠) في الجهاد، باب في الوفاء للمعاهد وحرمة ذمته، والنسائي ٨ / ٢٤ و٢٥ في القسامة، باب تعظيم قتل المعاهد، وسنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٦) قال: حدثنا وكيع، وأبو عبد الرحمن. وفي (٥/٣٨) قال: حدثنا يحيى. والدارمي (٢٥٠٧) قال: أخبرنا عبد اللله بن يزيد، وأبو داود (٢٧٦٠) قال: حدثنا عثمان بن أي شيبة، قال: حدثنا وكيع. والنسائي (٨/٢٤) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد.\nأربعتهم - وكيع، وعبد الله بن يزيد أبو عبد الرحمن، ويحيى بن سعيد، وخالد بن الحارث - عن عيينة بن عبد الرحمن بن جوشن الغطفاني، عن أبيه، فذكره.\n- ورواه أيضا الأشعث بن ثرملة عن أبي بكرة:\nأخرجه أحمد (٥/٣٦) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٥/٣٨) قال: حدثنا إسماعيل. وفي (٥/٥٢) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والنسائي (٨/٢٥) قال: أخبرنا الحسين بن حريث. قال: حدثنا إسماعيل.\nكلاهما - سفيان، وإسماعيل بن علية - عن يونس بن عبيد، عن الحكم بن الأعرج، عن الأشعث بن ثرملة، فذكره.\n- ورواه أيضا الحسن عن أبي بكرة:\nأخرجه أحمد (٥/٤٦) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، وغير واحد. والنسائى في الكبرى «الورقة ١١٧ - ب» قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا حجاج، قال: حدثنا حماد بن سلمة، عن يونس.\nكلاهما (قتادة، ويونس) عن الحسن، فذكره.\n* في رواية قتادة: «مسيرة مائة عام» .\n* قال أبو عبد الرحمن النسائي: هذا خطأ، والصواب حديث ابن علية، وابن علية أثبت من حماد بن سلمة والله أعلم.","vol":"2","page":649},{"text":"١١٣٧ - (خ س) عبد الله بن عمرو بن العاص - ﵄ -: قال: قال رسول الله ﷺ: «من قتل مُعَاهِدًا لم يَرَحْ رائحة الجنة، وإنَّ ريحها يوجدُ من مسيرةِ أربعين عامًا» . هذه رواية البخاري.\nوأخرجه النسائي، وقال: «من قتل قتيلًا من أهل الذِّمَّةِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يَرحْ رائحة) أي: لم يجد لها ريحًا، وفيه ثلاث لغات: لم يَرَحْ، ⦗٦٥١⦘ ولم يَرِحْ، ولم يُرَحْ. وأصلها: رِحْتُ الشيءَ أراحُهُ وأرِيحُهُ وأرَحْتُهُ إذا وجَدْتَ رائحتَهُ.\n_________\n(١) البخاري ٦ / ١٩٣ و١٩٤ في الجهاد، باب إثم من قتل معاهدًا بغير جرم، وفي الديات، باب إثم من قتل ذميًا بغير جرم، والنسائي ٨ / ٢٥ في القسامة، باب تعظيم قتل المعاهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٨٦) (٦٧٤٥) قال: حدثنا إسماعيل بن محمد، يعني أبا إبراهيم المعقب. والنسائي (٨/٢٥) قال: أخبرنا عبد الرحمن بن إبراهيم دحيم.\nكلاهما (إسماعيل، وعبد الرحمن) قالا: حدثنا مروان، قال: حدثنا الحسن بن عمرو الفقيمي، عن مجاهد، عن جنادة بن أبي أمية، فذكره.\n* أخرجه البخاري (٤/١٢٠) و(٩/١٦) قال: حدثنا قيس بن حفص، قال: حدثنا عبد الواحد. وابن ماجة (٢٦٨٦) قال: حدثنا أبو كريب، قال: حدثنا أبو معاوية.\nكلاهما (عبد الواحد بن زياد، وأبو معاوية) عن الحسن بن عمرو، قال: حدنثا مجاهد، عن عبد الله بن عمرو - ﵄ - عن النبي ﷺ، قال: «من قتل معاهدا......» الحديث، وليس فيه «جنادة بن أبي أمية» .","vol":"2","page":650},{"text":"١١٣٨ - (ت) أبو هريرة - ﵁ -: أَنّ النبيَّ ﷺ قال: «أَلا مَنْ قَتَلَ نَفْسًا مُعاهَدَة له ذِمَّةُ الله وذمة رسوله، فقد أخْفَرَ بِذمَّةِ اللهِ، فلا يُرَحْ رائحَةَ الجنة، وإنَّ رِيحها ليُوجَدُ من مَسيرة سبعين خريفًا» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خريفًا) الخريف: الزمان المعروف الفاصل بين الصيف والشتاء، والمراد به هاهنا: السنة جميعها، لأن من أتى عليه عشرون خريفًا مثلًا. فقد انقضى عليه عشرون سنة.\n_________\n(١) رقم (١٤٠٣) في الديات، باب ما جاء فيمن يقتل نفسًا معاهدة، وابن ماجة رقم (٢٦٨٧) في الديات، باب من قتل معاهدًا، وفي سنده معدي بن سليمان صاحب الطعام، وهو ضعيف الحديث، لكن يشهد له حديث أبي بكرة وحديث عبد الله بن عمرو بن العاص فهو حسن بهما، ولذلك قال الترمذي: حديث حسن صحيح، وقد روي من غير وجه عن أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٤٠٣) حدثنا محمد بن بشار، حدثنا معدي بن سليمان هو البصري عن ابن عجلان عن أبيه عن أبي هريرة، فذكره.\nقال أبو عيسى حديث أبي هريرة حديث حسن صحيح. وقد روي من غير وجه عن أبي هريرة، عن النبي ﷺ.","vol":"2","page":651},{"text":"١١٣٩ - (د) صفوان بن سليم - ﵀-: عن عدة من أبناء أصحاب رسول اللهِ ﷺ عن آبائهم [دِنيَة (١)]، أنَّ رسولَ اللهِ ﷺ قال: «ألا مَنْ ظَلَمَ مُعاهِدًا، أو انتَقَصَهُ، أو كلَّفَهُ فوق طاقَتِه، أو أخَذَ منه شيئًا بغير طيب نفْسٍ، فَأنا حَجِيجُهُ يومَ القيامةِ» أخرجه أبو داود (٢) . ⦗٦٥٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حجيجه) الحجيج: فعيل من المحاجَّة: المغالبة وإظهار الحجة.\n_________\n(١) \" دنية \" بكسر الدال وسكون النون وفتح الياء المثناة من تحت - مصدر في موضع الحال - ومعناه: لاصقي النسب.\n(٢) رقم (٣٠٥٢) في الخراج والإمارة، باب في تعشير أهل الذمة. وفي إسناده مجاهيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٥٢) قال: ثنا سليمان بن داود المهري، نا ابن وهب، قال: ثني أبو صخر المديني، أن صفوان بن سليم، أخبره، فذكره.","vol":"2","page":651},{"text":"١١٤٠ - (د) أبو رافع - ﵁ -: قال: بعثَتني قُرَيشٌ إلى رسولِ الله ﷺ، فلما رأيتُ رسولَ الله ﷺ أُلقِيَ في قلبي الإسلامُ، فقلتُ: يا رسول اللهِ، لا أرْجِعُ إليهم أبدًا، فقال رسولُ الله ﷺ: «إني لا أخِيسُ بالعهدِ، ولا أحْبِسُ البُرُدَ، ولكنِ ارْجع، فإن كان في نَفْسِكَ الذي في نفسك الآن فارْجِعْ»، قال: فذهبتُ، ثم أتيتُ رسولَ الله ﷺ، فأسلمتُ.\nقال أبو داود: وكان أبو رافع قبْطِيًّا، قال: وإنما كانوا يُرَدُّونَ أُوَّلَ الزمان، وأما الآن فلا يصلح. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أخيس بالعهد) يقال: خاس بالعهد: إذا نقضه، وخاس بوعده (٢): إذا أخلفه.\n(أحبس البُرد) البُرد: جمع بريد، وهو الرسول الوارد عليك من جهة، يقول: لا أحبسهم عن أصحابهم، وأمنعهم من العود إليهم.\n_________\n(١) رقم (٢٧٥٨) في الجهاد، باب في الإمام يستجن به في العهود، وإسناده صحيح.\n(٢) في الأصل: بوده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٥٨) حدنثا أحمد بن صالح، ثنا عبد الله بن وهب أخبرني عمرو عن بكير بن الأشج عن الحسن بن علي بن أبي رافع أن أبا رافع أخبره قال، فذكره.","vol":"2","page":652},{"text":"١١٤١ - (د) سلمة بن نعيم [بن مسعود بن الأشجعي]- ﵀ -: عن أبيه قال: سمعتُ رسولَ الله ﷺ يقول - حين قرأ كتابَ مُسَيْلمة - للرُّسُلِ: ⦗٦٥٣⦘ «ما تقولان أنتما؟ قالا: نقولُ كما قال، قال: أمَا واللهِ لولا أن الرُّسُلَ لا تُقْتَلُ لضَرَبْتُ أعناقَكُما» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٦١) في الجهاد، باب في الرسل، ورجاله ثقات، إلا أن فيه عنعنة ابن إسحاق، لكن صرح بالتحديث عند أحمد ٣ / ٤٨٧، ٤٨٨، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٨٧) قال: حدثنا إسحاق بن إبراهيم الرازي. وأبو داود (٢٧٦١) قال: حدثنا محمد بن عمرو الرازي.\nكلاهما (إسحاق، ومحمد بن عمرو) عن سلمة بن الفضل الأنصاري، قال: حدثنا محمد بن إسحاق، قال: حدثني سعد بن طارق الأشجعي، وهو أبو مالك، عن سلمة بن نعيم، فذكره.","vol":"2","page":652},{"text":"١١٤٢ - (ط) مالك بن أنس - ﵁ -: عن رُجلٍ من أهلِ الكوفةِ، أنَّ عمر بن الخطاب كتبَ إلى عاملِ جيشٍ، كان بعثه: إنه بلغني أنَّ رِجالًا منكم يطلبون العِلْجَ، حتى إذا أسْنَدَ في الجبل وامتنع، قال رجلٌ: «مَتْرَسْ» (١) يقول: لا تخفْ، فإذا أدركه قَتَلهُ، وإني- والذي نفسي بيده - لا أعلمُ مكانَ أحدٍ فعلَ ذلك إلا ضَربْتُ عُنُقَهُ. أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَتْرَس) كلمة فارسية، معناه: لا تخف.\n_________\n(١) في \" الموطأ \": مطرس بالطاء.\n(٢) ٢ / ٤٤٨ و٤٤٩ في الجهاد، باب ما جاء في الوفاء بالأمان، وفي سنده مجهول. ولذلك قال مالك في آخر الحديث: ليس هذا الحديث بالمجتمع عليه، وليس عليه العمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» (٣/١٨) بشرح الزرقاني عن رجل من أهل الكوفة أن عمر بن الخطاب فذكره.\nهذا الرجل قال الزرقاني: يقال هو سفيان الثوري ولا يبعد ذلك فقد روى مالك عن يحيى بن مضر الأندلسي عن الثوري.\nقال مالك في آخر الحديث: ليس هذا الحديث بالمجتمع عليه وليس عليه العمل.","vol":"2","page":653},{"text":"١١٤٣ - (خ م ط ت د) أم هانئ - ﵁ -: أختُ علي بن أبي طالب - ﵄ -، قالت: ذهبتُ إلى رسول الله ﷺ عامَ الفتح، فوجدتُه يَغْتَسِلُ، وفاطمةُ ابنتُه تَسْتُرهُ بثوبٍ، فسَّلمتُ عليه، فقال: «مَنْ هذه»؟ فقلتُ: أنا أمُّ هانئ بنْت أبي طالب، فقال: مَرْحبًا بأُمِّ هانئٍ، فلما فرغ من غُسْلِهِ، قام فصلَّى ثمانِي ركعات مُلْتَحِفًا في ثوبٍ واحدٍ، فلما انصرفَ قُلْتُ: يا رسول ⦗٦٥٤⦘ الله، زَعَمَ ابن أمي عليٌّ: أنه قاتِل رجلًا قد أجَرْتُهُ - فلان بن هُبَيْرة (١) - فقالَ رَسُولُ الله ﷺ: «قد أجرْنا مَنْ أجَرْتِ يا أُمَّ هانئٍ»، قالت أم هانئ: وذلك ضحى. هذه رواية البخاري، ومسلم، والموطأ.\nورواية الترمذي: أن أم هانئ قالت: أجرتُ رجلين من أحمائي، فقال رسول الله ﷺ: «قد آمَنَّا مَنْ آمَنَتِ» . ⦗٦٥٥⦘\nوفي رواية أي داود: أنَّها أجَارَتْ رجلًا من المشركين يومَ الفتح، فأتتِ النبيَّ ﷺ، فذكرت ذلك له، فقال: «قد أجرْنا مَنْ أجَرتِ، وآمنَّا من آمَنْتِ (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أجرنا) أجرتُ الرجل: منعت من يريده بسوء، وآمنته شره وأذاه.\n_________\n(١) قال الحافظ في \" الفتح \": قوله: فلان بن هبيرة، بالنصب على البدل، أو الرفع على الحذف، وعند أحمد والطبراني من طريق أخرى عن أبي مرة عن أم هانئ: إني أجرت حموين لي، قال أبو العباس بن شريح وغيره: هما جعدة بن هبيرة ورجل آخر من بني مخزوم كانا فيمن قاتل خالد بن الوليد، ولم يقبلا الأمان، فأجارتهما أم هانئ وكانا من أحمائها.\nوقال ابن الجوزي: إن كان ابن هبيرة منهما فهو جعدة، كذا قال، وجعدة معدود فيمن له رؤية ولم تصح له صحبة، وقد ذكره من حيث الرواية في التابعين: البخاري وابن حبان وغيرهما، فكيف تهيأ لمن هذه سبيله في صغر السن أن يكون عام الفتح مقاتلًا حتى يحتاج إلى الأمان، ثم لو كان ولد أم هانئ لم يهم علي بقتله، لأنها كانت قد أسلمت وهرب زوجها وترك ولدها عندها، وجوز ابن عبد البر أن يكون ابنًا لهبيرة من غيرها مع نقله عن أهل النسب إنهم لم يذكروا لهبيرة ولدًا من غير أم هانئ، وجزم ابن هشام في \"تهذيب السيرة \" بأن اللذين أجارتهما أم هانئ هما: الحارث ابن هشام وزهير بن أبي أمية المخزوميان، وروى الأزرقي بسند فيه الواقدي في حديث أم هانئ هذا أنهما: الحارث بن هشام وعبد الله بن أبي ربيعة، وحكى بعضهم أنهما: الحارث بن هشام وهبيرة بن أبي وهب، وليس بشيء، لأن هبيرة هرب عند فتح مكة إلى نجران فلم يزل بها مشركًا حتى مات، كذا جزم به ابن إسحاق وغيره، فلا يصح ذكره فيمن أجارته أم هانئ. وقال الكرماني: قال الزبير بن بكار: فلان بن هبيرة: هو الحارث بن هشام اهـ. وقد تصرف في كلام الزبير، وإنما وقع عند الزبير في هذه القصة موضع فلان بن هبيرة: الحارث بن هشام.\nثم قال الحافظ أخيرًا: والذي يظهر لي أن في رواية الباب حذفًا، كأنه كان فيه: فلان ابن عم هبيرة، فسقط لفظ عم، أو كان فيه: فلان قريب هبيرة، فتغير لفظ قريب بلفظ ابن، وكل من الحارث بن هشام، وزهير بن أبي أمية، وعبد الله بن أبي ربيعة يصح وصفه بأنه ابن عم هبيرة وقريبه لكون الجميع من بني مخزوم.\n(٢) البخاري ١ / ٣٣١ في الغسل، باب التستر في الغسل عند الناس، وفي الصلاة في الثياب، باب الصلاة في الثوب الواحد ملتحفًا به، وفي الجهاد، باب أمان النساء وجوراهن، وفي الأدب، باب ما جاء في زعموا، ومسلم رقم (٣٣٦) في الحيض، باب تستر المغتسل بثوب ونحوه، وفي صلاة المسافرين وقصرها، باب استحباب صلاة الضحى وأن أقلها ركعتان، والموطأ ١ / ١٥٢ في قصر الصلاة، باب صلاة الضحى، والترمذي رقم (٢٧٣٥) في الاستئذان، باب ما جاء في مرحبًا، وأبو داود رقم (١٢٩٠) في الصلاة، باب صلاة الضحى ورقم (٢٧٦٣) في الجهاد، باب في أمان المرأة، والنسائي ١ / ١٢٦ في الطهارة، باب ذكر الاستتار عند الاغتسال، وأخرجه الدارمي في سننه ١ / ٣٣٩ في الصلاة، باب صلاة الضحى، وأحمد في مسنده ٦ / ٣٤٣ و٤٢٣ و٤٢٥.\nقال الحافظ في \" الفتح \": قال ابن المنذر: أجمع أهل العلم على جواز أمان المرأة، إلا شيئًا ذكره عبد الملك بن الماجشون صاحب مالك لا أحفظ ذلك عن غيره، قال: إن أمر الأمان إلى الإمام، وتأول ما ورد مما يخالف ذلك على قضايا خاصة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: (٦/٣٤١) قال: حدثنا زيد بن الحباب، عن ابن أبي ذئب، عن المقبري. وفي (٦/٣٤٢) قال: حدثنا يزيد بن هارون. قال: أخبرنا محمد، يعني ابن عمرو، عن إبراهيم بن عبد الله بن حنين. وفي (٦/٣٤٣) قال: حدثنا عبد الله بن الحارث المخزومي. قال: حدثني الضحاك بن عثمان، عن إبراهيم بن عبد الله بن حنين. وفي (٦/٣٤٣) قال: حدثنا وكيع. وقال: حدثنا ابن أبي ذئب. عن سعيد بن أبي سعيد المقبري. وفي (٦/٣٤٣ و٤٢٣) قال: حدثنا عبد الرحمن بن مهدي، عن مالك، عن أبي النضر. وفي (٦/٣٤٣) قال: قرأت على عبد الرحمن بن مهدي هذا الحديث: مالك، عن أبي النضر، مولى عمر بن عبيد الله. وفي (٦/٤٢٣) قال: حدثنا سفيان، عن ابن عجلان، عن سعيد. وفي (٦/٤٢٥) قال: حدثنا إسحاق، قال: أخبرني مالك، عن أبي النضر. وفي (٦/٤٢٥) قال: حدثنا عثمان بن عمر. قال: حدثنا مالك، عن موسى بن ميسرة. والدارمي (١٤٦١) و(٢٥٠٥) قال: أخبرنا عبيد الله بن عبد المجيد. قال: حدثنا مالك، عن أبي النضر. والبخاري (١/٧٨ و٨/٤٦) قال: حدثنا عبد الله بن مسلمة، عن مالك، عن أبي النضر، مولى عمر بن عبيد الله. وفي (١/١٠٠) قال: حدثنا إسماعيل بن أبى أويس. قال: حدثني مالك بن أنس، عن أبيالنضر، مولى عمر بن عبيد الله. وفي (٤/١٢٢) . وفي «الأدب المفرد» (١٠٤٥) قال: حدنثا عبد الله بن يوسف. قال: أخبرنا مالك، عن أبي النضر، مولى عمر بن عبيد الله. ومسلم (١/١٨٢ و٢/١٥٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك، عن أبي النضر. وفي (١/١٨٢ و١٨٣) قال: حدثنا محمد بن رمح بن المهاجر. قال: أخبرنا الليث. عن يزيد بن أبي حبيب، عن سعيد بن أبي هند. (ح) وحدثناه أبو كريب. قال: حدثنا أبو أسامة، عن الوليد بن كثير، عن سعيد بن أبي هند. وفي (٢/١٥٨) قال: حدثني حجاج بن الشاعر. قال: حدثنا مُعَلَّى بن أسد، قال: حدثنا وهيب بن خالد، عن جعفر بن محمد، عن أبيه. وابن ماجة (٤٦٥) قال: حدثنا محمد بن رمح. قال: أخبرنا الليث بن سعد، عن يزيد بن أبي حبيب، عن سعيد بن أبي هند. والترمذي (١٥٧٩) قال: حدثنا أبو الوليد الدمشقي. قال: حدثنا الوليد بن مسلم. قال: أخبرني ابن أبي ذئب، عن سعيد المقبري. وفي (٢٧٣٤) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. قال: حدثنا مالك، عن أبي النضر. والنسائى (١/١٢٦) . وفي الكبرى (٢٢٢) قال: أخبرنا يعقوب بن إبراهيم، عن عبد الرحمن، عن مالك، عن سالم. وفي الكبرى «تحفة الأشراف» (١٢/١٨٠١٨) عن إسماعيل بن مسعود، عن خالد بن الحارث، عن ابن أبي ذئب، عن سعيد المقبري.\nستتهم - موسى بن ميسرة، وسالم أبو النضر، وسعيد بن أبي سعيد المقبري، وإبراهيم بن عبد الله بن حنين، وسعيد بن أبي هند، ومحمد بن علي بن الحسين - عن أبي مرة، مولى عقيل بن أبي طالب، فذكره.\n* الروايات مطولة ومختصرة.","vol":"2","page":653},{"text":"١١٤٤ - (د) عائشة - ﵂ - قالت: إنْ كانت المرأة لَتُجيرُ على المسلمين فيجوزُ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٦٤) في الجهاد، باب في أمان المرأة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٦٤) حدنثا عثمان بن أبي شيبة ثنا سفيان بن عيينة عن منصور عن إبراهيم عن الأسود عن عائشة، فذكره.","vol":"2","page":655},{"text":"١١٤٥ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «إنَّ المرأْةَ لتأخُذ على القوْمِ، يعني تُجيرُ على المسلمين» . ⦗٦٥٦⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٧٩) في السير، باب ما جاء في أمان العبد والمرأة، وإسناده حسن. وقال الترمذي: حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٥٧٩) قال: حدثنا يحيي بن أكثم، قال: حدثنا عبد العزيز بن أبي حازم، قال: حدثنا كثير بن زيد، قال: حدثنا الوليد بن رباح، فذكره.\nقال الترمذي: هذا حديث حسن صحيح.","vol":"2","page":655},{"text":"١١٤٦ - (ط) مالك بن أنس - ﵀ -: قال: بَلَغَني: أنَّ عبدَ الله بن عباس قال: ما خَتر قومٌ بالعهدِ إلا سُلِّطَ عليهم العدوُّ. أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَتْر) الختر: الغدر.\n_________\n(١) ٢ / ٤٦٠ في الجهاد، باب ما جاء في الغلول، و٢ / ٤٤٩ في الجهاد، باب ما جاء في الوفاء بالأمان، وإسناده منقطع بين يحيى بن سعيد بن قيس بن عمرو بن مالك بن النجار وبين عبد الله بن عباس ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» (٣/١٩) بشرح الزرقاني عن رجل من أهل الكوفة أن عمر، فذكره.","vol":"2","page":656},{"text":"<span data-type=\"title\" id=toc-291>الفصل الثاني: في الجزية وأحكامها</span>\n١١٤٧ - (د) معاذ بن جبل - ﵁ -: أَنَّ رسولَ اللهِ ﷺ لمَّا وَجَّهَهُ إلى اليمن، أمَرَهُ: أن يأخُذ من كُلِّ حالمٍ - يعني: مُحْتَلِمٍ - دينارًا، أَوْ عَدْلَهُ من المعافِرِي (١): ثِياب تكون باليمن. ⦗٦٥٧⦘ أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عدلُه) عِدل الشيء: ما يعادله ويماثله.\n(من المعافري) منسوب إلى معافر - بفتح الميم - وهو موضع باليمن، وهي ثياب تكون به.\n_________\n(١) نسبة إلى معافر، علم قبيلة من همدان، وإليهم تنسب الثياب المعافرية.\n(٢) رقم (٣٠٣٨) في الإمارة، باب في أخذ الجزية، من رواية الأعمش عن أبي وائل عن معاذ ﵁ عن النبي ﷺ، ورقم (٣٠٣٩) من رواية الأعمش عن إبراهيم عن مسروق عن معاذ عن النبي ﷺ مثله، وأخرجه الترمذي رقم (٦٢٣) في الزكاة، باب ما جاء في زكاة البقر، وقال: هذا حديث حسن. وقال: وروى بعضهم هذا الحديث عن سفيان عن الأعمش عن أبي وائل عن مسروق عن النبي ﷺ يعني مرسلًا، وقال: وهذا أصح، ورواه النسائي ٥ / ٢٥، ٢٦ في الزكاة، باب زكاة البقر، وأخرجه أيضًا أحمد في \" المسند \" ٥ / ٢٣٠ و٢٣٣ و٢٤٧، وابن حبان في صحيحه رقم (٧٩٤) موارد، والحاكم ١ / ٣٩٨ وصححه وأقره الذهبي.\nوقال الحافظ في \" التلخيص \" ٢ / ١٥٢: يقال: إن مسروقًا لم يسمع من معاذ، وقد بالغ ابن حزم في تقرير ذلك، وقال ابن القطان: هو على الاحتمال، وينبغي أن يحكم لحديثه بالاتصال على رأي الجمهور، وقال ابن عبد البر في \" التمهيد \": إسناده متصل صحيح ثابت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٣٠) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن الأعمش، عن أبي وائل. والدارمي (١٦٣٠) قال: حدثنا يعلى بن عبيد، قال: حدثنا الأعمش، عن شقيق (ح) والأعمش، عن إبراهيم. وأو داود (١٥٧٧) قال: حدثنا عثمان بن أبي شيبة، والنفيلي، وابن المثنى، قالوا: حدثنا أبو معاوية، عن الأعمش، عن إبراهيم. وفي (١٥٧٨) قال: حدثنا هارون بن زيد بن أبي الزرقاء، قال: حدثنا أبي، عن سفيان، عن الأعمش، عن أبي وائل. وفي (٣٠٣٩) قال: حدثنا النفيلي، قال: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن إبراهيم. وابن ماجة (١٨٠٣) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا يحيى بن عيسى الرملي، قال: حدثنا الأعمش، عن شقيق. والتمذي (٦٢٣) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن الأعمش، عن أبي وائل. والنسائى (٥/٢٥) قال: أخبرنا محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل، وهو ابن مُهَلهَل، عن الأعمش، عن شقيق. وفي (٥/٢٦) قال: أخبرنا أحمد بن سليمان. قال: حدثنا يعلى، وهو ابن عبيد. قال: حدثنا الأعمش. عن شقيق (ح) والأعمش، عن إبراهيم. (ح) وأخبرنا أحمد بن حرب، قال: حدثنا أبو معاوية، عن الأعمش، عن إبراهيم. وابن خزيمة (٢٢٦٧) قال: حدثنا أبو موسى، قال: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن إبراهيم (ح) وحدثنا يوسف بن موسى، قال: حدثنا عبد الرحمن بن مغراء، قال: حدثنا الأعمش، عنشقيق بن سلمة وإبراهيم (ح) وحدثنا محمد بن الوزير الواسطي، قال: حدثنا إسحاق الأزرق، عن سفيان الثوري، عن الأعمش، عن أبي وائل (ح) وحدثنا عيد بن أبي يزيد، قال: حدثنا محمدبن يوسف، قال: حدثنا سفيان، عن الأعمش، عن أبي وائل.\nكلاهما -شقيق بن سلمة أبو وائل، وإبراهيم -عن مسروق، فذكره.\n* أخرجه أحمد (٥/٢٣٣) قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا أبو بكر - يعني ابن عياش - قال: حدثنا عاصم. وفي (٥/٢٤٧) قال: حدثنا حسين بن محمد، قال: حدثنا شريك، عن عاصم. والدارمي (١٦٣١) قال: أخبرنا عاصم بن يوسف، قال: حدثنا أبو بكر بن عياش، عن عاصم، وفي (١٦٣٢) قال: حدثنا أحمد بن يونس، عن أبي بكر بن عياش، عن عاصم. وأبو داود (١٥٧٦) و(٣٠٣٨) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا أبو معاوية، عن الأعمش. والنسائي (٥/٢٦) قال: أخبرنا محمد بن منصور الطوسي، قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني سليمان الأعمش. وفي (٥/٤٢) قال: أخبرنا هناد بن السري، عن أبي بكر وهو ابن عياش، عن عاصم.\nكلاهما - عاصم، والأعمش - عن أبي وائل، فذكره ليس فيه «مسروق» ولفظه «بعثني النبي ﷺ إلى اليمن، وأمرني أن آخذ من كل حالم دينارا أو عِدلة مَعَافر، وأمرني أن آخذ من كل أربعين بقرة مُسَنَّة، ومن كل ثلاثين بقرة تَبيعا حُوليّا، وأمرني فيما سَقَتِ السماء العُشر، وما سُقِيَ بالدوالي نصف العشر» .\n* وأخرجه الدارمي (١٦٧٤) قال: أخبرنا عاصم بن يوسف. وابن ماجة (١٨١٨) قال: حدثنا الحسن بن علي بن عفان، قال: حدثنا يحيى بن آدم.\nكلاهما - عاصم بن يوسف، ويحيى بن آدم» عن أبي بكر بن عياش، عن عاصم بن أبي النجود، عن أبي وائل، عن مسروق، فذكره. ولفظه: «بعثني رسول الله ﷺ إلى اليمن، وأمرني أن آخذ مما سقت السماء، وما سُقي بَعلا: العشر، وما سُقي بالدوالي نصف العشر» .","vol":"2","page":656},{"text":"١١٤٨ - (ط) أسلم -﵀ -: أنَّ عُمر بن الخطاب ضربَ الجزْيَةَ على أهلِ الذَّهب: أربعةَ دَنانيرَ، وعلى أهلِ الوَرِقِ، أربعين درهمًا، مع ذلك أرزاقُ المسلمين وضيافَةُ ثلاثَةِ أيامٍ. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٧٩ في الزكاة، باب جزية أهل الكتاب والمجوس، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٢/١٨٧) بشرح الزرقاني عن نافع عن أسلم مولى عمر بن الخطاب، فذكره.","vol":"2","page":657},{"text":"١١٤٩ - (د) ابن عباس - ﵄ -: قال: جاءَ رجلٌ مِنَ ⦗٦٥٨⦘ الأسْبَذِيِّينَ (١) من أهل البحرين - وهم مجوس هَجَر - إلى النبي ﷺ، فمكثَ عنده، ثم خرجَ، فسألتُه: مَا قَضَى الله ورسولُهُ فيكم؟ قال: شَرٌّ، قلتُ، مَهْ؟ قال: الإسلامُ، أو القَتْلُ، قال: وكان عند رسولِ الله ﷺ عبدُ الرحمن بن عوفٍ، فَلَمَّا خَرَجَ سُئِلَ؟ فقال: قَبِلَ منهم الجزية، فقال ابن عباس: فأخَذَ النَّاسُ بقول عبد الرحمن، وتركوا حَدِيثي أنا عن الأسْبَذيِّ. أخرجه أبو داود (٢) .\n_________\n(١) \" أسبذ \" بالذال المعجمة، على وزن أحمد: بلدة بهجر. قال في كتاب \" الفتوح \": وصاحبها المنذر بن ساوى. وقد اختلف في الأسبذيين من بني تميم لم سموا بذلك؟ قال هشام بن محمد بن السائب: هم ولد عبد الله بن زيد بن عبد الله بن دارم بن مالك بن حنظلة بن مالك بن زيد مناة بن تميم، قال: وقيل لهم: الأسبذيون، لأنهم كانوا يعبدون فرسًا. قال ياقوت: الفرس بالفارسية: اسمه \" أسب \" زادوا فيه ذالًا، تعريبًا. وقيل: كانوا يسكنون مدينة يقال لها: \" أسبذ \" بعمان، فنسبوا إليها. وقال الهيثم بن عدي: إنما قيل لهم: الأسبذيون، أي: الجماع، وهم من بني عبد الله بن دارم، منهم: المنذر بن ساوى صاحب هجر، الذي كاتبه رسول الله ﷺ وقد جاء في شعر طرفة ما كشف المراد، وهو يعتب على قومه:\nفأقسمت عند النصب، إني لهالك ... بملتفة، ليست بغبط ولا خفض خذوا حذركم أهل المشقر والصفا ... عبيد أسبذ والقرض يجزى من القرض\nوقال أبو عمرو الشيباني: \" أسبذ \" اسم ملك كان من الفرس ملكه كسرى على البحرين، فاستعبدهم وأذلهم. وإنما اسمه بالفارسية \" أسبيدويه \" يريد: الأبيض الوجه، فعربه، فنسب العرب أهل البحرين إلى هذا الملك على جهة الذم.\n(٢) رقم (٣٠٤٤) في الإمارة والفيء، باب في أخذ الجزية، وفي سنده قشير بن عمرو، وهو مجهول، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٠٤٤) قال: ثنا محمد بن مسكين اليمامي، قال: ثنا يحيي بن حسان، قال: ثنا هشيم، قال: نا داود بن أبي هند، عن قشير بن عمرو، عن بجالة بن عبدة، فذكره.\nقال الحافظ في «التهذيب»: ذكره ابن حبان في الثقات، وقال ابن القطان: مجهول الحال.","vol":"2","page":657},{"text":"١١٥٠ - (خ ت د) بجالة بن عبد - ويقال: ابنُ عبدة - ﵀-: قال: كُنْتُ كاتبًا لجَزْءِ بن مُعاوِيَةَ - عَمِّ الأحْنفِ بن قيس- فجاء كتابُ عُمرَ، قَبْلَ ⦗٦٥٩⦘ مَوِتِهِ بسنةٍ: أن اقتُلُوا كُلَّ ساحِرٍ وساحِرَةٍ، وفَرِّقُوا بين كلِّ ذِي محرَمٍ من المجوسِ، وانْهَوْهُمْ (١) عن الزَّمْزَمَة، فقتلنا ثلاثة سَوَاحِرَ، وجعلنا نُفَرِّقُ بين كُلِّ رُجلٍ من المجوسِ وحَريمهِ في كتاب الله، وصَنَعَ طعامًا كثيرًا، فدعاهُمْ فَعَرَضَ السَّيْفَ على فَخذِهِ، فأكلوا، فلم يُزَمْزِمُوا، فألْقَوْا وِقْرَ بَغْلٍ أو بغْلَيْنِ من الوَرِقِ، ولم يكن عمر أخذ الجزية من المجوس، حتى شَهِدَ عبد الرحمن بن عوف: أَنَّ رسولَ اللهِ ﷺ أخذَها من مَجُوسِ هَجَرَ.\nهذا رواية أبي داود.\nوفي رواية البخاري مختصرًا قال: كنتُ كاتبًا لجزْء بن معاوية عَمِّ الأحنف، فأتانا كتابُ عمر بن الخطاب، قبل موته بسنة: فَرِّقُوا بين كل ذِي مَحْرَمٍ من المجوس، ولم يكن عمر أخذ الجزية من المجوس حَتَّى شهدَ عبد الرحمن بن عوفٍ: أَنَّ رسولَ اللهِ ﷺ أخَذَها من مجوس هَجَرَ.\nوفي رواية الترمذي مختصرًا أيضًا قال: كنت كاتِبًا لِجَزْءِ بن معاوية على مَنَاذِرَ (٢)، فجاءنا كِتَابُ عُمَرَ: اْنظُرْ مَجُوسَ مَنْ قِبَلكَ، فَخُذ مِنْهُمُ الجزية، فإنَّ عبد الرحمن بْنَ عوفٍ أخبرني أنَّ رسولَ اللهِ ﷺ أخَذَ الجِزْيةَ من مجوسِ هجر (٣) . ⦗٦٦٠⦘\nقال الترمذي: وفي الحديث كلام أكثر من هذا، ولم يذكرْهُ.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذو محرم) ذو المحرم: من لا يحل نكاحه.\n(زمزمة) الزمزمة: كلام المجوس عند أكلهم وصوتهم الخفي.\n(وِقْر) الوقر: الحمل، أي الثقل، يريد: ألقوا حمل بغل أو بغلين، أخلة من الورق، كانوا يأكلون بها، ولم يمنعهم عمر ﵁ من هذه الأشياء، وحملهم على هذه الأحكام فيما بينهم وبين أنفسهم إنما منعهم من إظهار ذلك بين المسلمين، فإن أهل الكتاب متى ترافعوا إلينا ألزمناهم حكم الإسلام، ومتى لم يتحاكموا إلينا فلا يُلزمون بحكم الإسلام، وهم ودينهم أعرف فيما بينهم.\n_________\n(١) في الأصل: وانههم، وما أثبتنا من أبي داود.\n(٢) \" مناذر \" بوزن: مساجد، بلدتان بنواحي خوزستان من الأهواز كبرى وصغرى. أول من كوره وحفر نهره: اردشير بن بهمن الأكبر.\n(٣) البخاري ٦ / ١٨٥ في الجهاد، باب الجزية والموادعة مع أهل الذمة والحرب، والترمذي ⦗٦٦٠⦘ رقم (١٥٨٦) في السير، باب ما جاء في أخذ الجزية من المجوس، وأبو داود رقم (٣٠٤٣) في الخراج والإمارة، باب في أخذ الجزية من المجوس، وأخرجه أحمد في مسنده ١ / ١٩٠ و١٩١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n البخاري في الجزية (١: ٢) عن علي بن عبد الله عن سفيان عن عمرو بن دينار، قال: كنت جالسا بين جابر بن زيد وعمرو بن أوس فحدثهما بجالة فذكره، وأبو داود في الخراج «الإمارة ٣١: ٢» عن مسدد عن سفيان أتم منه. الترمذي في «السير ٣١: ١» عن أحمد بن منيع عن أبي معاوية عن الحجاج عن عمرو بن دينار عنه بقصة الجزية مختصرة. و(٣١: ٢) عن ابن أبي عمر، عن سفيان عن عمرو عن بجالة أن عمر كان لا يأخذ الجزية من المجوس حتى أخبره عبد الرحمن، فذكره. وقال: حسن صحيح، النسائي فيه «السير، الكبرى ١١٣: ٣» عن إسحاق بن إبراهيم بن راهويه عن سفيان به مختصرا. «الأشراف ٧/٢٠٨» .","vol":"2","page":658},{"text":"١١٥١ - (ط) جعفر بن محمد - ﵀-: عن أبيه أنَّ عمرَ بن الخطاب ذكر المجوسَ، فقال: مَا أدري كيف أصنَعُ في أمرِهم؟ فقال عبد الرحمن بن عوف: أشهدُ لَسمِعْتُ رسولَ الله ﷺ يَقُولُ: «سُنُّوا بهم سُنَّةَ أَهلِ الكتابِ» . أخرجه الموطأَ (١) . ⦗٦٦١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سُنُّوا بهم) أي اسلكوا بهم مسلك أهل الكتاب في قبول الجزية منهم.\n_________\n(١) ١ / ٢٧٨ في الزكاة، باب جزية أهل الكتاب والمجوس، ورجاله ثقات، لكنه منقطع، فإن محمد بن علي لم يلق عمر، وله شاهد من حديث مسلم بن العلاء الحضرمي من رواية الطبراني بلفظ \" سنوا بالمجوس سنة أهل الكتاب في أخذ الجزية فقط \" ذكره الشوكاني في \" نيل الأوطار \" وقال: وروى ⦗٦٦١⦘ أبو عبيد في كتاب \" الأموال \" بسند صحيح عن حذيفة: لولا أني رأيت أصحابي أخذوا الجزية من المجوس ما أخذتها \". وفي الصحيحين عن عمرو بن عوف الأنصاري أن رسول الله ﷺ بعث أبا عبيدة بن الجراح إلى البحرين يأتي بجزيتها. قال الشوكاني: وقوله: يأتي بجزيتها، أي بجزية أهلها، وكان غالب أهلها إذ ذاك المجوس ففيه تقوية للحديث، ومن ثم ترجم عليه النسائي: أخذ الجزية من المجوس. وذكر ابن سعد أن النبي ﷺ بعد قسمة الغنائم بالجعرانة، أرسل العلاء إلى المنذر بن ساوى عامل الفرس على البحرين يدعوه إلى الإسلام، فأسلم وصالح مجوس تلك البلاد على الجزية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك «الموطأ» (٦٢١) قال: عن جعفر بن محمد بن علي، عن أبيه، فذكره.\nوقال الزرقاني في «شرح الموطأ»: قال ابن عبد البر: هذا منقطع، لأن محمدا لم يلق عمر، ولا عبد الرحمن إلا أن معناه متصل من وجوه حسان. وقال الحافظ: هذا منقطع مع ثقة رجاله، ورواه ابن المنذر والدارقطني من طريق أبي علي الحنفي، عن مالك فزاد فيه عن جده، وهو منقطع أيضا، لأن علي بن الحسين لم يلق عبد الرحمن ولا عمر، فإن عاد ضمير جده على محمد بن علي كان متصلا، لأن جده الحسين سمع من عمرو من عبد الرحمن، وله شاهد من حديث مسلم بن العلاء الحضرمي عند الطبراني بلفظ: سنوا بالمجوس سنة أهل الكتاب.","vol":"2","page":660},{"text":"١١٥٢ - (ط) ابن شهاب - ﵀ -: قال: بَلَغَنِي: أَنَّ رسولَ اللهِ ﷺ أخذَ الجزيةَ مِنْ مجوسِ البَحْرَيْنِ، وأنَّ عمر بن الخطاب أخذها من مجوس فارسَ، وأنَّ عثمانَ بن عفَّانَ أخذها من البَرْبِر (١) . أخرجه الموطأ (٢) .\n_________\n(١) البربر: هم قبائل المغرب يسكنون مراكش والصحراء الغربية وما حولها.\n(٢) ١ / ٢٧٨ في الزكاة، باب جزية أهل الكتاب بلاغًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٢/١٨٥) بشرح الزرقاني عن ابن شهاب، قال: بلغني.\nقال الزرقاني: أخرجه الدارقطني وابن عبد البر من طريق عبد الرحمن بن مهدي عن مالك عن ابن شهاب عن السائب بن يزيد. قال ابن عبد البر: وقد ولد السائب في عهده ﷺ وحفظ عته وحج معه وتوفي ﵇ وهو ابن سبع سنين وأشهر.","vol":"2","page":661},{"text":"١١٥٣ - (د) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ بَعَثَ خالدَ بن الوليد إلى أكيْدرَ دُومَةَ (١) فَأخَذُوهُ، فأَتوْا به، فَحَقَنَ له ⦗٦٦٢⦘ دَمَهُ وصَالَحَهُ على الجزيةِ. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دومة الجندل) بفتح الدال وضمها: موضع.\n(أكيدر) هو صاحبها، وهو أكَيدر بن عبد الملك.\n(حقن) حقنت دمه: إذا منعت من قتله، والحقن: الجمع.\n_________\n(١) قال الخطابي: أكيدر دومة: رجل من العرب يقال: هو من غسان. ففي هذا من أمره دلالة على جواز أخذ الجزية من العرب كجوازه من العجم.\nوأكيدر هو أكيدر بن عبد الملك صاحب دومة الجندل - بفتح الدال وضمها - وهي على سبع مراحل من دمشق بينها وبين مدينة الرسول ﷺ، وهي قرى وحصن بين الشام والمدينة قرب جبل طيء، كان ينزلها بنو كنانة من كلب، وبينها وبين وادي القرى أربع ليال إلى تيماء.\n(٢) رقم (٣٠٣٩) في الخراج والإمارة، باب في أخذ الجزية، ورجال إسناده ثقات، وابن إسحاق وإن عنعن في رواية أبي داود هذه، فقد صرح بالتحديث في رواية البيهقي ٩ / ١٨٧ فانتفت شبهة تدليسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٠٣٧) قال: ثنا العباس بن عبد العظيم، قال: ثنا سهل بن محمد، قال: ثنا يحيي بن أبي زائدة، عن محمد بن إسحاق، عن عاصم بن عمر، فذكره.\nقلت: فيه محمدبن إسحاق، وقد عنعنه.","vol":"2","page":661},{"text":"١١٥٤ - (د) عيسى بن يونس - ﵀ - عن ابن لعدي بن عَدِيِّ الكْنديِّ: أنَّ عُمَرَ ابنَ عبد العزيز كَتَبَ إلى مَنْ سَألَهُ عن أَمورٍ من الفيءِ: ذلك ما حَكَمَ فيه عمرُ بنُ الخطاب، فَرَآهُ المؤمنون عَدْلًا، مُوافِقًا لقولِ رسولِ الله ﷺ - جعلَ اللهُ الحق على لسانِ عمر وقَلْبِهِ - فَرَضَ الأُعْطِيَةَ وعَقدَ لأهْلِ الأَدْيانِ ذِمَّة فيما فَرَضَ عليهم من الجزية، ولم يَضْرِبْ فيها بِخُمُسٍ ولا مَغْنَمٍ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٦١) في الخراج والإمارة، باب في تدوين العطاء، وفي سنده مجهول، وعمر بن عبد العزيز لم يدرك عمر بن الخطاب، فهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٦١) حدثنا محمود بن خالد، ثنا محمد بن عائذ ثنا الوليد ثنا عيسى بن يونس حدثنا فيما حدثنا ابن لعدي بن عدي الكندي أن عمر بن عبد العزيز، فذكره.","vol":"2","page":662},{"text":"١١٥٥ - (د) حرب بن عبيد الله - ﵀- عن جَدِّه أبي أُمِّه عن أبيه: أَنَّ رسولَ اللهِ ﷺ قال: «إنَّما الخراجُ على اليَهُودِ والنَّصَارى، وليس على المسلمين خَرَاجٌ» . ⦗٦٦٣⦘ وفي رواية «عُشُورٌ» مكان «خراج» .\nوفي رواية قال: أتيْتُ النبيَّ ﷺ فَأَسْلَمْتُ، فَعَلَّمَنيَ الإسلام، وعَلّمَني كيف آخذُ الصَّدَقَةَ مِنْ قَوْمِي مِمَّنْ أَسْلمَ، ثم رجعتُ إليه، فقلت: يا رسول الله كلُّ ما عَلَّمْتَني فقد حَفِظْتُهُ، إلا الصَّدَقَة، أَفَأَعْشُرُهُمْ؟ قال: «إنَّما العُشُورُ على النَّصَارى واليهود» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُشُور) العشور جمع عُشر، وهو واحد من عشرة، والمعنى: لا تؤخذ من المسلم ضريبة، ولا شيء يُقَرر عليه في ماله ولا مكس، لأنه يصير كالجزية.\nقال الخطابي: لا يؤخذ من المسلم شيء من ذلك، دون عشور الصدقات، فأما اليهود والنصارى، فالذي يلزمهم من العشور: هو ما صولحوا عليه وقت العقد، فإن لم يصالحوا على شيء، فلا عشور عليهم، ولا يلزمهم شيء أكثر من الجزية، فأما عشور أراضيهم، وغلاتهم، فلا تؤخذ منهم عند الشافعي. ⦗٦٦٤⦘\nوقال أبو حنيفة: إن أخذوا منا عشورًا في بلادهم إذا ترددنا إليهم في التجارات أخذنا منهم، وإن لم يأخذوا لم نأخذ.\n_________\n(١) رقم (٣٠٤٦) و(٣٠٤٧) و(٣٠٤٨) و(٣٠٤٩) في الخراج والإمارة، باب في تعشير أهل الذمة إذا اختلفوا بالتجارات، ورواه أحمد ٣ / ٤٧٤ و٤ / ٣٢٢، وفي سنده حرب بن عبيد الله بن عمير الثقفي وهو لين الحديث، ونقل ابن القيم في \" تهذيب السنن \" ٤ / ٢٥٣ عبد الحق الإشبيلي أنه قال: في إسناده اختلاف، ولا أعلمه من طريق يحتج به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٤٩) قال: حدثنا محمد بن إبراهيم البزاز. قال: حدثنا أبو نعيم. قال: حدثنا عبد السلام، عن عطاء بن السائب عن حرب بن عبيد الله بن عمير الثقفي، فذكره.\n* وأخرجه أبو داود (٣٠٤٦) قال: حدثنا مسدد. قال: حدثنا أبو الأحوص. قال: حدثنا عطاء بن السائب، عن حرب بن عبيد الله، عن جده أبي أمه، عن أبيه. قال: قال رسول الله ﷺ: «إنما العشور على اليهود والنصارى، وليس على المسلمين عشور» .\n* وأخرجه أبو داود (٣٠٤٧) قال: حدثنا محمدبن عبيد المحاربي. قال: حدثنا وكيع، عن سفيان، عن عطاء بن السائب، عن حرب بن عبيد الله، عن النبي ﷺ بمعناه. قال: «خراج» مكان «العشور» .\n* وأخرجه أحمد (٣/٤٧٤) قا: حدثنا أبو نعيم. قال: حدثنا سفيان، عن عطاء، عن حرب بن عبيد الله الثقفي، عن خاله. قال: أتيت النبي ﷺ فذكر له أشياء فسأله. فقال: أعشرها. قا: إنما العشور على اليهود ولانصارى، وليس على أهل الإسلام عشور.\n* وأخرجه أحمد (٣/٤٧٤) و(٤/٣٢٢) . وأبو داود (٣٠٤٨) قا: حدثنا محمد بن بشار.\nكلاهما - أحمد بن حنبل، ومحمد بن بشار - قالا: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن عطاء، يعني ابن السائب، عن رجل من بكر بن وائل، عن خاله. قال: قلت يا رسول الله، أعشر قومي؟. قال: «إنما العشور على اليهود والنصارى، وليس على أهل الإسلام عشور» .\nقلت: مدار الحديث على حرب بن عبيد الله، وقال عنه الحافظ: لين الحديث.","vol":"2","page":662},{"text":"١١٥٦ - (ط) عبد الله بن عمر بن الخطاب - ﵄-: أن عُمَرَ بن الخطاب كان يأْخُذُ من النَّبَطِ من الْحِنْطَةِ والزَّبِيبِ نصْفَ الْعُشْرِ، يُريِدُ بذلك: أن يَكْثُرَ الحمْلَ إلى المدينَةِ، ويأْخُذُ من الْقِطِنِّيةِ الْعُشْرَ. أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القِطنية) بالكسر: واحدة القطاني كالعدس وشبهه.\n_________\n(١) ١ / ٢٨١ في الزكاة، باب عشور أهل الذمة، وإسناده صحيح، ووقع في المطبوع من الموطأ: الزيت، قال الزرقاني في \" شرح الموطأ \"، وفي بعض إحدى النسخ: والزبيب، بدل \" والزيت \" وصوبت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ»، بشرح الزرقاني (٢/١٩٠) عن ابن شهاب عن سالم بن عبد الله عن أبيه، أن عمر بن الخطاب، فذكره.","vol":"2","page":664},{"text":"١١٥٧ - (ط) السائب بن يزيد - ﵀-: قال: كنتُ [غلامًا] عامِلًا مع عبد الله بن عتبة بن مسعودٍ في زَمَنِ عمر بن الخطاب، فكُنَّا نأْخُذُ من النَّبَط (١) العشرَ، مالك: سألتُ ابنَ شِهَابٍ: على أيِّ وجْهٍ كان يأُخذُ عمرُ من النبط الْعُشْرَ؟ فقال: كان ذلك يُؤخَذُ منهم في الجاهلية، فألزمهم ذلك عُمَرُ. أخرجه الموطأ (٢) .\n_________\n(١) \" النبط \" محركة: جيل ينزلون بالبطائح بين العراقين، كالنبيط والأنباط، وهو نبطي: محركة، ونباطي مثلثة، ونباط: كثمان، وتنبط: تشبه بهم، أو انتسب إليهم.\n(٢) ١ / ٢٨١ في الزكاة، باب عشور أهل الذمة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (٦٢٦) قا: عن ابن شهاب، عن السائب بن يزيد، فذكره.","vol":"2","page":664},{"text":"١١٥٨ - (ت د) ابن عباس - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «لا تَصْلُحُ قِبْلَتَانِ (١) في أرضٍ وَاِحدَةٍ، وليس على مسلم جزْيَةٌ» . ⦗٦٦٥⦘\nقال سفيان: معناه: إذا أسلم الذِّميُّ بعد ما وجبت الجزية عليه، بَطَلَتْ عنه. أخرجه الترمذي. وأخرج أبو داود منه: لا تكونُ قبلتان في بلدٍ واحدٍ.\nوأخرج في حديث آخر، قال: قال رسول الله ﷺ: «ليس على مسلمٍ جِزيةٌ (٢)» قال: وسُئِلَ سفيانُ عن ذلك؟ قال: إذا أسلم، فلا جزية عليه (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليس على مسلم جزية) له تأويلان:\nأحدهما: أن معنى الجزية، الخراج، مثل أن يكون ذميًا أسلم، وكان ⦗٦٦٦⦘ في يده أرض صولح عليها، فتوضع عن رقبته الجزية، وعن أرضه الخراج.\nوالثاني: الذمي الذي أسلم، وقد مر بعض الحول، لم يطالب بحصة ما مضى من السنة.\n_________\n(١) قوله: \" لا تصلح قبلتان \" قال التوربشتي: أي: لا يستقيم دينان بأرض على سبيل المظاهرة والمعادلة ⦗٦٦٥⦘ أما المسلم: فليس له أن يختار الإقامة بين ظهراني قوم كفار، لأن المسلم إذا صنع ذلك فقد أحل نفسه محل الذمي فينا، وليس له أن يجر إلى نفسه الصغار والذلة، ولله العزة ولرسوله وللمؤمنين، وأما الذي يخالف دينه دين الإسلام: فلا يمكن من الإقامة في بلاد الإسلام إلا ببذل الجزية، ثم لا يؤذن له في الإشادة والإعلان بدينه. ووجه التناسب بين الفصلين: أن الذمي إنما أقر على ما هو عليه ببذل الجزية، فالذمي عليه الجزية، وليس على المسلم جزية، فصار ذلك رافعًا لأحدى القبلتين واضعًا لإحداهما.\n(٢) الترمذي رقم (٦٣٣) في الزكاة، باب ما جاء ليس على المسلمين جزية، وأبو داود رقم (٣٠٥٣) في الخراج والإمارة، باب تعشير أهل الذمة إذا اختلفوا، وفي سنده قابوس بن أبي ظبيان، وهو لين كما في \" التقريب \". وقال الترمذي: حديث ابن عباس قد روي عن قابوس بن أبي ظبيان عن أبيه عن النبي ﷺ مرسلًا.\n(٣) أبو داود رقم (٣٠٥٤) في الخراج والإمارة، باب تعشير أهل الذمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أبو داود في الخراج (٣٤: ١) عن عبد الله بن الجراح القهستاني - الترمذي في الزكاة (١١: ١) عن يحيي بن أكثم و(١١: ٢) أبي كريب (ر قرقهما) ثلاثتهم عن جرير عن قابوس بن أبي ظبيان عن أبيه به. الأشراف (٤/٣٦٧) .","vol":"2","page":664},{"text":"١١٥٩ - (د) معاذ بن جبل - ﵁ -: قال: مَنْ عَقَدَ الجزْيَةَ في عَنُقهِ فقد بَرِئَ مِمَّا جاءَ به رسولُ الله ﷺ. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عقد الجزية) تقريرها على نفسه، كما يعقد الذمة للكتابي على الجزية، كنى بالجزية عن الخراج الذي يؤدي عنها، كأنه لازم لصاحب الأرض، كما تلزم الجزية الذمي.\n_________\n(١) رقم (٣٠٨١) في الخراج والإمارة، باب ما جاء في الدخول في أرض الخراج، من رواية أبي عبد الله عن معاذ، واسم أبي عبد الله هذا مسلم، وهذا مستور لم يذكر فيه جرح ولا تعديل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٠٨١) قال: ثنا هارون بن محمد بن بكار بن بلال، قال: نا محمد بن عيسى، يعني ابن سميع، قال: ثنا زيد بن واقد،قال: ثني أبو عبد الله، فذكره.\nقلت: فيه أبو عبد الله الأشعري، لم يوثقه غير ابن حبان.","vol":"2","page":666},{"text":"١١٦٠ - (د) أبو الدرداء - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ أَخَذَ أَرْضًا بِجِزْيَتِها فقد استقَالَ هِجْرَتُه، ومن نَزَعَ صَغَارَ كافرٍ من عُنُقِهِ فَجَعَلهُ في عُنُقِ نفسه، فقد وَلَّى الإسلامَ ظَهْرَهُ» .\nقال سِنَانُ بْنُ قَيْسٍ: فَسَمِعَ مِنِّى خالدُ بنُ مَعْدَانَ هذا الحديثَ، فقال لي: أشَبِيبٌ حدّثَكَ؟ قُلْتُ: نعَمْ، قال: فإذا قَدِمَتْ فاَسْألهُ فَلْيَكْتُبْ لي ⦗٦٦٧⦘ بالحديث، قال: فَكَتبَهُ لَهُ، فلمَّا قَدِمْتُ سَألني ابنُ مَعْدَانَ القرطاسَ، فأعْطَيْتُهُ فلمَّا قرأَهُ: ترك ما في يده من الأرضِ حين سمع ذلك. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استقال هجرته) أي رجع عنها، وطلب أن يقال منها.\n(صغار) الصغار: الذل والهوان.\n_________\n(١) رقم (٣٠٨٢) في الخراج والإمارة، باب ما جاء في الدخول في أرض الخراج، وفي سنده سنان بن قيس وشبيب بن نعيم، وهما مجهولان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٨٢) حدثنا حيوة بن شريح الحضرمي، ثنا بقية، حدثني عمارة بن أبي الشعثاء حدثني سنان بن قيس حدثني شبيب بن نعيم حدثني يزيد بن خمير حدثني أبو الدرداء، فذكره.\nقال أبو داود: هذا يزيد بن خمير اليزني ليسهو صاحب شعبة.","vol":"2","page":666},{"text":"<span data-type=\"title\" id=toc-292>الفصل الثالث: في الغنائم والفيء</span>، وفيه ستة فروع\n<span data-type=\"title\" id=toc-293>الفرع الأول: في القسمة بين الغانمين</span>\n١١٦١ - (د) مُجَمِّع بن جارية الأنصاري - ﵁ -: وكان أَحدَ القُرَّاءِ الذي قَرَؤوا القُرآن - قال: شَهِدْنا الحُدَيْبية مع رسول الله ﷺ، فلمَّا اْنصَرفْنَا عنْهَا، إذَا النَّاسُ يَهُزُّونَ الإبِلَ، فَقُلْنا: مَا للنَّاس؟ فقالوا: أُوحيَ إلي رسولِ الله ﷺ، فَسِرنْا مع الناسِ نُوجِفُ الإبلَ، فوَجدْنا رسولَ الله ﷺ ⦗٦٦٨⦘ بِكُراعِ الْغَمِيمِ، واقفًا على راحلته، فلمَّا اجْتَمَعَ النَّاسُ قرأ علينا ﴿إنَّا فَتَحْنَا لكَ فَتْحًا مُبِينًا﴾ [الفتح: ١] قال رجلٌ: أفَتْحٌ هو؟ قال: نعم والَّذِي نَفسُ مُحمَّدٍ بيدهِ، إنَّهُ لَفتْحٌ، حتى بلَغَ ﴿وَعدَكُم اللهُ مَغَانِمَ كثيرةً تأْخذُونَها فَعَجَّلَ لكُم هَذِهِ﴾ [الفتح: ٢٠] يعني: خَيْبَرَ، فَلمَّا اْنصَرفْنَا غَزَوْنا خيْبرَ، فَقُسِمَتْ على أهل الحُديبيَةِ، وكانوا ألفًا وخمسمائة، منهم ثلاثمائة فارس، فَقَسَمَها على ثمانِيَة عَشَرَ سهمًا، فأعْطَى الفارِس سَهْمَيْنِ، والرَّاجِلَ سَهْمًا (١) . ⦗٦٦٩⦘\nوفي أخرى مُخْتصرًا قال: قُسِمَتْ خيَبرُ على أهل الحُدَيِبية، فَقَسَمها رسولُ الله ﷺ على ثمانية عشر سهمًا ... الحديث. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يوجف) الإيجاف: ضرب من سير الإبل سريع.\n(راحلته) الراحلة: الركوبة من الإبل، ذكرًا أو أنثى.\n_________\n(١) قوله \" فأعطى الفارس سهمين \" قال الطيبي: قال القاضي البيضاوي: هذا الحديث مشعر بأنه قسمها ثمانية عشر سهمًا، فأعطى ستة أسهم منها الفرسان، على أن يكون لكل مائة منهم: سهمان، وأعطى الباقي - وهو اثنا عشر سهمًا - الرجالة، وهم كانوا ألفًا ومائتين، فيكون لكل مائة: سهم، فيكون للراجل: سهم، وللفارس: سهمان، وإليه ذهب أبو حنيفة. ولم يساعده في ذلك أحد من مشاهير الأئمة [الثوري والأوزاعي ومالك والشافعي وأحمد وإسحاق وابن المبارك] حتى القاضي أبو يوسف ومحمد، لأنه صح عن ابن عمر \" أن رسول الله ﷺ أسهم للرجل ولفرسه ثلاثة أسهم \" وليس في هذا الحديث ما يدل صريحًا، بل ظاهرًا، على أن للفارس سهمين، فإن ما ذكرناه شيء يقتضي الحساب والتخمين، مع أن أبا داود السجستاني هو الذي أورده في كتابه، وأثبته في ديوانه، وهو قال: \" وهذا وهم، وإنما كانوا مائتي فارس \" فعلى هذا يكون مجموع الغانمين ألفًا وأربعمائة نفر.\nويؤيد ذلك قوله: \" قسمت خيبر على أهل الحديبية، وهم كانوا ألفًا وأربعمائة \" على ما صح عن جابر، والبراء بن عازب، وسلمة بن الأكوع وغيرهم، فيكون للراجل سهم، وللفارس ثلاثة أسهم على ما يقتضيه الحساب.\nوأما ما يروى عن عبد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب عن نافع عن ابن عمر أنه قال: قال رسول الله ﷺ: \" للفارس سهمان وللراجل سهم \" فلا يعارض ما رويناه، فإنه يرويه أخوه عبيد الله بن عمر بن حفص عن نافع عن ابن عمر، وهو أحفظ وأثبت باتفاق أهل الحديث كلهم، ولذلك أثبته الشيخان في جامعيهما، ورويا عنه ولم يلتفتا إلى رواية عبد الله.\n(٢) رقم (٢٧٣٦) في الجهاد، باب فيمن أسهم له سهمًا، ورقم (٣٠١٥) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر، وأخرجه أيضًا أحمد والدارقطني رقم (٤٦٩)، والحاكم في \" المستدرك \" ٢ / ١٣١، وفي سنده عندهم يعقوب بن مجمع لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وضعفه ابن القطان والحافظ في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٣/٤٢٠) قال: حدثنا إسحاق بن عيسى. وأبو داود (٢٧٣٦) و(٣٠١٥) قال: حدثنا محمد بن عيسى.\nكلاهما - إسحاق بن عيسى، ومحمد بن عيسى - عن مجمع بن يعقوب بن مجمع بن يزيد الأنصاري، قال: سمعت أبي يعقوب بن مجمع يذكر عن عمه عبد الرحمن بن يزيد الأنصاري، فذكره.\nوقال أبو داود: حديث أبي معاوية أصح، والعمل عليه، وأرى الوهم في حديث مجمع «أنه» قال: ثلثمائة فارس، وكانوا مائتي فارس.","vol":"2","page":667},{"text":"١١٦٢ - (خ م ت د) عبد الله بن عمر بن الخطاب - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قَسَمَ في النَّفَل للفرس سهمين، وللراجل سهمًا.\nوفي رواية بإسقاط لفظة «النَّفَل» .\nأخرجه البخاري ومسلم والترمذي.\nوفي رواية أبي داود: أَنَّ رسولَ اللهِ ﷺ أسْهَمْ للرجل ولِفَرَسِهِ ثلاثَةَ أَسْهُمٍ: سهْمًا له، وسهْمَيْنِ لفرسِهِ (١) . ⦗٦٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سهمًا له وسهمين لفرسه) اللام في «له» لام الملك، وفي قوله «لفرسه»: لام التسبب: أي أنه أعطاه لأجل فرسه سهمين ينفقهما عليه.\n_________\n(١) البخاري ٦ / ٥١ في الجهاد، باب سهام الفرس، وفي المغازي، باب غزوة خيبر، وقال عقب الرواية الأخيرة: وفسره نافع فقال: إذا كان مع الرجل فرس، فله ثلاثة أسهم، فإن لم يكن له فرس، فله سهم، ومسلم رقم (١٧٦٢) في الجهاد، باب كيفية قسمة الغنيمة بين الحاضرين، والترمذي رقم (١٥٥٤) في السير، باب ما جاء في سهم الخيل، وأبو داود رقم (٢٧٣٣) في الجهاد، باب في سهمان الخيل، وابن ماجة رقم (٢٨٥٤) في الجهاد، باب قسمة الغنائم، والدارمي في سننه ٢ / ٢٢٥ و٢٢٦ في السير، باب في سهمان الخيل، وأحمد في مسنده ٢ / ٢ و٦٢ و٧٢ و٨٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢) (٤٤٤٨) قال: حدثنا هُشَيم بن بشير. وأبو معاوية. وفي (٢/٤١) (٤٩٩٩) قال: حدثنا أبو معاوية. وفي (٢/٦٢) (٥٢٨٦) قال: حدثنا عبد الرحمن، قال: حدثنا سُليم بن أخضر. وفي (٢/٧٢) (٥٤١٢) قال: حدثنا عفان، قال: حدثنا سُليم بن أخضر. وفي (٢/٨٠) (٥٥١٨) و(٢/١٥٢) (٦٣٩٤) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، وفي (٢/١٤٣) (٦٢٩٧) قال: حدثنا ابن نمير..والدارمي (٢٤٧٥) قال: أخبرنا إسحاق بن عيسى، قال: حدثنا محمد بن خازم أبو معاوية. وفي (٢٤٧٦) قال: حدثنا محمد بن يوسف، عن سفيان. والبخاري (٤/٣٧) قال: حدثنا عبيد بن إسماعيل، عن أبي أسامة. وفي (٥/١٧٤) قال: حدثنا الحسن بن إسحاق، قال: حدثنا محمد بن سابق، قال: حدثنا زائدة. ومسلم (٥/١٥٦) قال: حدثنا يحيي بن يحيى، وأبو كامل فضيل بن حسين، كلاهما عن سليم. قال يحيى: أخبرنا سليم بن أخضر. (ح) وحدثناه ابن نمير، قال: حدثنا أبي. وأبو داود (٢٧٣٣) قال: حدثنا أحمد بن حنبل، قال: حدثناأبو معاوية. وابن ماجة (٢٨٥٤) قال: حدثنا أحمد بن حنبل، قال: حدثنا أبو معاوية. والترمذي (١٥٥٤) قال: حدثنا أحمد بن عبدة الضبي، وحميد بن مسعدة، قالا: حدثنا سليم بن أخضر. (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، عن سليم بن أخضر.\nسبعتهم - هشيم، وأبو معاوية محمد بن حازم، وسليم بن أخضر، وسفيان الثوري، وعبد الله بن نمير، وأبو أسامة، وزائدة -عن عبيد الله بن عمر، عن نافع، فذكره.","vol":"2","page":669},{"text":"١١٦٣ - (س) ابن الزبير بن العوام - ﵄ -: قال: ضَرَبَ رسول الله ﷺ عَامَ خيْبَرَ لِلزُّبَيْرِ، أربعةَ أَسْهُم: سَهْمٌ للزبير، وسَهْمٌ لذِي الْقُرْبى بصَفِيَّةَ بِنْتِ عبد المطَّلِبِ أُمِّ الزُّبيْرِ، وسَهْمانِ للفرس. أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢٢٨ في الخيل، باب سهمان الخيل، وإسناده حسن، وأخرجه الدارقطني ٤ / ١١٠، ١١١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٢٨) قال: قال الحارث بن مسكين قراء ة عليه، وأنا أسمع عن ابن وهب قال: ني سعيد بن عبد الرحمن عن هشام بن عروة، عن يحيى بن عباد بن عبد الله بن الزبير، عن جده، فذكره.\nوبنحوه: أخرجه أحمد (١/١٦٦) (١٤٢٥) قال: ثنا عتاب، قال: ثنا عبد الله، قال: ثنا فليح بن محمد، عن المنذر بن الزبير، فذكره.","vol":"2","page":670},{"text":"١١٦٤ - (د) ابن أبي عمرة (١) - ﵀ -: عن أبيه، قال: أَتيْنَا رسولَ الله ﷺ أرْبعَة نَفَرٍ، ومَعنَا فَرَسٌ، فأعْطَى كلَّ إنسَانٍ مِنَّا سَهْمًا، وأعطَى الفرسَ سَهْمَيْنِ.\nوفي رواية بمعناه، إلا أنَّه قال: ثَلاثَةَ نَفَرٍ. وزاد قال: فَكانَ للفَارسِ ثَلاثَةُ أسهُمٍ. أخرجه أبو داود (٢) .\n_________\n(١) ابن أبي عمرة: هو عبد الرحمن بن أبي عمرة قاضي المدينة من ثقات التابعين، وهو مشهور الحديث عندهم، وروى عن أبيه وعن أبي هريرة وعثمان بن عفان، وأبوه أبو عمرة: صحابي أنصاري نجاري واسمه: عمرو بن محصن. وقيل: ثعلبة بن عمرو بن محصن قتل مع أمير المؤمنين علي ﵁ بصفين.\n(٢) رقم (٢٧٣٤) و(٢٧٣٥) في الجهاد، باب في سهمان الخيل، وأخرجه أحمد في مسنده ٤ / ١٣٨، وفي سنده المسعودي، وهو عبد الرحمن بن عبد الله الكوفي صدوق، اختلط قبل موته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٣٤) حدثنا أحمد بن حنبل، ثنا أبو معاوية، ثنا عبد الله بن يزيد، حدثني المسعودي، حدثني أبو عمرة، عن أبيه، فذكره.\nو(٢٧٣٥) حدثنا مسدد ثنا أمية بن خالد ثنا المسعودي عن رجل من آل أبي عمرة عن أبي عمرة بمعناه.","vol":"2","page":670},{"text":"١١٦٥ - (د) سهل بن أبي حَثَمَة - ﵁ -: قال: قسم رسولُ الله خَيْبَرَ نِصْفَيْنِ: نصْفًا لِنَوائبِهِ وَحاجاتِهِ، ونِصفًا بيْنَ المُسْلِمين، قَسَمَهَا بينهم على ثمانية عَشَر سهمًا. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لنوائبه) النوائب: جمع نائبة، وهو ما ينوب الإنسان، أي ينزل به من المهمات والحوائج، والظاهر من أمر خيبر أنها فتحت عنوة، وإذا كانت عنوة فهي مغنومة، وحصة النبي ﷺ من الغنيمة خمس الخمس، فكيف جعل نصيبه منها النصف حتى يصرفه في حوائجه ومهامه؟ ووجه ذلك عند من تتبع الأخبار المروية في فتح خيبر واضح.\nوذلك: أن خيبر كانت لها قرى، وضياع خارجة عنها، مثل: الوطيحة، والكتيبة، والشق، والنطاة، والسلاليم، فكان بعضها مغنومًا، وهو ما غلب عليه رسول الله ﷺ والناس، وسبيل ذلك القسمة، وكان بعضها فيئًا لم يوجف عليه بخيل ولا ركاب، وذلك خاص لرسول الله ﷺ، يضعه حيث شاء، فنظروا إلى مبلغ ذلك كله، فكان نصفه بقدر ما يخص النبي ﷺ من الفيء، وسهمه من الغنيمة، فجعل النصف له، والنصف للغانمين، وقد بين ذلك ابن شهاب، قال: «إن خيبر كان بعضها عنوة وبعضها صلحًا» .\n_________\n(١) رقم (٣٠١٠) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠١٠) قال: ثنا الربيع بن سليمان المؤذن، قال: ثنا أسد بن موسى، قال: ثنا يحيى بن زكريا، قال: ثني سفيان، عن يحيى بن سعيد، عن بشير بن يسار، فذكره.","vol":"2","page":671},{"text":"١١٦٦ - (د) بشير بن يسار - ﵀ -: قال: لمَّا أفاءَ اللهُ على رسوله خيْبرَ قَسَمَهَا على ستةٍ وثلاثين سهمًا، جمعَ كلَّ سهْمٍ مائةَ سهمٍ، فعزلَ نصفِهَا لنَوَائِبِهِ، وما ينزلُ بهِ: من الوَطِيحَةِ، والكُتَيْبَةِ، وما أحيزَ مَعَهُما، وعزل النِّصفَ الآخر، فَقَسَمَهُ بين المسلمين: الشِّقَّ، والنَّطَاةَ، وما أُحيزَ مَعَهما، وكان سهمُ رسولِ الله ﷺ فيما أُحيِزَ معَهُما.\nوفي رواية: أنَّهُ سَمِعَ نَفَرًا من أصحابِ رسول الله ﷺ، قالوا - فَذكَر هذا الحديث - قال: فكان النصفُ سهامَ المسلمين، وسهمَ رسولِ الله ﷺ وعَزلَ النصفَ الآخر لِمَا يَنُوبُهُ من الأُمُورِ والنوائبِ.\nوفي أخرى عن رجالٍ من أصحاب رسول الله ﷺ: أَنَّ رسولَ اللهِ ﷺ لمَّا ظَهَرَ على خَيْبرَ، قَسَمَها على ستَّةٍ وثلاثين سهمًا، جَمعَ كلَّ سَهمٍ مائَةَ سهمٍ، فكان لرسولِ الله ﷺ وللمسلمين النِّصفُ من ذلك، وعَزلَ النصف الباقي لمن يَنْزِلُ به من الْوُفُودِ والأُمورِ، ولنوائبِ النَّاسِ.\nوفي رواية: لمَّا أَفاءَ اللهُ - ﷿ - خيبرَ، قسمها ستَّة وثلاثينَ سهمًا، جمع فَعَزَلَ للمسلمين الشَّطر: ثمانَيةَ عَشَرَ سهمًا، فَجَمَعَ كلَّ سهمٍ مائة النَّبِيُّ ﷺ معهم، له سهمٌ كَسَهْمِ أحدِهِمْ، وعَزلَ رسولُ الله ﷺ ثمانِيةَ عَشَرَ سَهْمًا، وهو الشَّطْرُ، لِنوائبِه وما يَنزلُ به من أمْرِ المسلمين، فكان ذلك: الْوَطيحَ، والكُتَيْبَة، والسَّلاليمَ وتوابعها، فلمَّا صَارتِ الأموالُ بِيدِ ⦗٦٧٣⦘ النبيِّ ﷺ والمسلمين، لم يكن لَهُم عمَّالٌ يَكْفُونَهم عَملها، فدعا رسولُ الله ﷺ اليَهُودَ، فَعَامَلَهُمْ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠١١) و(٣٠١٢) و(٣٠١٣) و(٣٠١٤) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر، وإسناده صحيح، إلا أن الرواية الأولى مرسلة، وكذا الأخيرة. والوطيح - بفتح الواو وكسر الطاء - حصن من حصون خيبر هو أمنعها وأحصنها وآخرها فتحًا. والكتيبة - بضم الكاف، على صورة مصغرة، وقيل: بفتحها، وبعد الكاف تاء مثلثة - وهي إحدى قرى خيبر. والشق - بفتح الشين أو كسرها. والكسر أعرف وأشهر -حصن من حصون خيبر. والنطاة - بفتح النون والطاء وآخره تاء تأنيث - حصن بخيبر، أو عين تسقي بعض نخيل قراها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠١١) حدثنا حسين بن علي بن الأسود أن يحيى بن آدم حدثهم عن أبي شهاب عن يحيى بن سعيد عن بشير بن يسار، فذكره.\nوأخرجه أبو داود (٣٠١٢) حدثنا حسين بن علي، ثنا محمد بن فضيل عن يحيى بن سعيد عن بشير بن يسار مولى الأنصار عن رجال من أصحاب النبي ﷺ.\nوأخرجه أبو داود (٣٠١٣) حدثنا عبد الله بن سعيد الكندي ثنا أبو خالد - يعني سليمان - عن يحيى بن سعيد، عن بشير بن يسار، فذكره.\nوأخرجه أبو داود (٣٠١٤) حدثنا محمد بن مسكين اليمامي، ثنا يحيى بن حسان ثنا سليمان - يعني ابن بلال - عن يحيى بن سعيد عن بشير بن يسار، فذكره.","vol":"2","page":672},{"text":"١١٦٧ - (د) ابن شهاب - ﵀ -: قال: خَمَّسَ رسولُ الله ﷺ خَيبرَ، ثم قَسَمَ سائرَها على مَنْ شَهِدَها، ومن غابَ عنها من أهل الحُديْبِيّةِ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠١٩) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر، وهو مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (٣٠١٩) قال: ثنا ابن السرح، قال: ثنا ابن وهب، قال: ني يونس بن يزيد، فذكره.","vol":"2","page":673},{"text":"١١٦٨ - (د) حشرج بن زياد - ﵀ -: عن جَدته أمِّ أبيه: أنَّها خَرَجتْ مع رسولِ الله ﷺ في غزاةِ خيْبرَ، سادِسةَ سِتِّ نِسْوَةٍ، قالت: فَبَلَغَ ذلك رسولَ الله ﷺ فَبَعَثَ إليْنَا فجِئْنا، فرأينا فيه الغَضبَ، فقال: «مَعَ مَنْ خَرَجْتُنَّ؟ وَبإذْنِ مَنْ خَرْجتُنَّ؟» فقُلْنَا: يا رسول الله، خرْجنا نَغْزِلُ الشَّعْر، ونُعينُ به في سبيل الله، ونُنَاوِلُ السِّهامَ - ومعنا دواءٌ للجَرْحى - ونَسْقِي السَّوِيقَ، قال: «قُمْنَ إذًا، حتَّى إذا فتح الله عليه خيْبرَ أَسْهَمَ لنا، كما أَسْهم للرجال» قال: فقلتُ لها: يا جدَّةُ، ما كان ذلك؟ قالت: تَمْرًا. ⦗٦٧٤⦘ أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٢٩) في الجهاد، باب في المرأة والعبد يحذيان من الغنيمة، وحشرج - بفتح الحاء وسكون الشين - لم يوثقه غير ابن حبان، وقال ابن حزم وابن القطان: إنه مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٢٩) حدثنا إبراهيم بن سعيد وغيره أخبرنا زيد بن الحباب. قال: ثنا رافع بن سلمة بن زياد، حدثني حشرج بن زياد عن جدته أم أبيه، فذكره.","vol":"2","page":673},{"text":"١١٦٩ - (ت د) عمير، مولى آبي اللحم - ﵁ -: قال: شَهِدْتُ خَيْبَرَ مع سادَتي، فَكَلَّمُوا فِيَّ رسولَ الله ﷺ [فأمَرَ بي] فقُلِّدْتُ سيْفًا، فإذَا أنا أجُرُّهُ، وَأُخْبِرَ: أنِّي مملوك، فأمَرَ لي بشيءٍ مِنْ خُرِْثْيِّ المَتَاع، وعَرَضتُ عليه رُقْيَة كنْتُ أرقْي بها المجانين، فأمرني بطرْحِ بعضها وحبْسِ بعضها. أخرجه الترمذي وأبو داود (١) .\nإِلا أنَّ رواية أبي داود انتهتْ عند قوله: المتاع.\nوقال أبو داود: قال أبو عُبَيْدٍ: كانَ حَرَّمَ اللَّحْمَ على نَفْسِهِ، فسُمِّيَ آبي اللحم.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خُرْثِي) المتاع: أثاث البيت.\n_________\n(١) الترمذي رقم (١٥٥٧) في السير، باب هل يسهم للعبد، وأبو داود رقم (٢٧٣٠) في الجهاد، باب في المرأة والعبد يحذيان من الغنيمة، وإسناده صحيح، وأخرجه أحمد ٥ / ٢٢٣، وابن ماجة رقم (٢٨٥٥) في الجهاد، باب العبيد والنساء يشهدون مع المسلمين، والحاكم ٢ / ١٣١ وصححه ووافقه الذهبي، وقال الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٥/٢٢٣) قال: حدثنا بشر بن المفضل. (ح) وحدثنا ربعي بن إبراهيم، أخو إسماعيل بن علية، وأثنى عليه خيرا. قال: وكان يفضل على إسماعيل، قال: حدثنا عبد الرحمن بن إسحاق. والدارمي (٢٤٧٨) قال: أخبرنا إسماعيل بن خليل، قال: أخبرنا حفص. وأبوداود (٢٧٣٠) قال: حدثنا أحمد بن حنبل، قال: حدثنا بشر - يعني ابن المفضل -. وابن ماجة (٢٨٥٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا هشام بن سعد. والترمذي (١٥٥٧) قال: حدثنا قتيبة، قال: حدثنا بشر بن المفضل. والنسائي في الكبرى «الورقة ٩٩ - أ» قال: أخبرنا قتيبة بن سعيد، قال: حدثنا بشر.\nأربعتهم (بشر، وعبد الرحمن بن إسحاق، وحفص بن غياث، وهشام بن سعد) عن محمد بن زيد بن المهاجر، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"2","page":674},{"text":"١١٧٠ - (ت) الزهري - ﵀ -: أَنَّ النبيَّ ﷺ أسْهَمَ لِقَوْم من اليهود قاتَلوا مَعَهُ. أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٥٨) في السير، باب ما جاء في أهل الذمة يغزون مع المسلمين هل يسهم لهم؟ قال البيهقي: ⦗٦٧٥⦘ إسناده ضعيف ومنقطع، وقال صاحب \" التنقيح \" مراسيل الزهري ضعيفة، كان يحيى القطان لا يرى إرسال الزهري وقتادة شيئًا، ويقول: هي بمنزلة الريح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الترمذي (١٥٥٨) ويروى عن الزهري أن النبي ﷺ، فذكره.\nقال: حدثنا بذلك قتيبة بن سعيد أخبرنا عبد الوارث بن سعيد عن عروة بن ثابت عن الزهري.\nهذا حديث حسن غريب.","vol":"2","page":674},{"text":"١١٧١ - (د) جابر بن عبد الله - ﵄ -: قال: كُنْتُ أَمِيحُ أصْحابي الماءَ يومَ بدْرٍ. وفي نسخة: «أمنَحُ أصحابي الماءَ يوْمَ بدْرٍ» .\nقال أبو داود: معناه: أنَّهُ لمْ يُسْهِمْ له (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أمنح، أميح) المانح: المعطي، والمائح: الذي ينزل إلى أسفل البئر، فيملأ الدلو، ويدفعها إلى الماتح، وهو الذي يستقي الدلو.\n_________\n(١) رقم (٢٧٣١) في الجهاد، باب في المرأة والعبد يحذيان من الغنيمة، وإسناده قوي. وعبارة (قال أبو داود: معناه: أنه لم يسهم له) هي عند أبي داود في بعض النسخ، ومحلها عنده عقب حديث عمير مولى آبي اللحم رقم (١١٦٩) عند قوله: خرثي المتاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٣١) قال: ثنا سعيد بن منصور، قال: ثنا أبو معاوية، عن الأعمش، عن أبي سفيان، فذكره.\nقلت: فيه الأعمش، وهو مدلس، وقد عنعنه.","vol":"2","page":675},{"text":"١١٧٢ - (ت د) أبو موسى الأشعري - ﵁ -: قال: قَدِمْتُ على رسولِ اللهِ ﷺ في نفرٍ من الأشعريِّينَ، بعد أن افتتح خيبر، فقسَم لنا، ولم يقْسِمْ لأحدٍ لم يشهدِ الفَتْحَ غيرِنا. هذه رواية الترمذي.\nوفي رواية أبي داود قال: قَدِمْنا فوافَقْنا رسولَ الله ﷺ حين افتتح خيبر، فأسْهَم لنا - أو قال: فأعطانا منها - وما قَسم لأحد غاب عن فتْحِ خيبر منها شيئًا، إلا لِمَنْ شَهِدَ معه، إلا أصحاب سفينَتِنا: جعْفر وأصحابه، فأسهم لهم معهم (١) .\n_________\n(١) الترمذي رقم (١٥٥٩) في السير، باب ما جاء في أهل الذمة يغزون مع المسلمين هل يسهم لهم؟، وأبو داود رقم (٢٧٢٥) في الجهاد، باب فيمن جاء بعد الغنيمة لا سهم له، وإسناده صحيح، وقال الترمذي: حسن صحيح، وأخرجه البخاري ومسلم بنحوه مختصرًا ومطولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٥٥٩) حدثنا أبو سعيد الأشج حدثنا حفص بن غياث حدثنا بزيد بن عبد الله بن أبي بردة عن جده أبي بردة عن أبي موسى قال: قال الترمذي: هذا حديث حسن غريب والعمل على هذا عند بعض أهل العلم.\nقال الأوزاعي: من لحق بالمسلمين قبل أن يسهم للخيل أسهم له، وبريد يكنى أبا بريدة وهو ثقة، وروى عنه سفيان الثوري وابن عيينة وغيرهما.\nوأخرجه أبو داود (٢٧٢٥) حدثنا محمد بن العلاء، قال: ثنا أبو أسامة، ثنا بريد عن أبي بردة عن أبي موسى، قال، فذكره.","vol":"2","page":675},{"text":"١١٧٣ - (خ د) عنبسة بن سعيد - ﵀ -: قال: قال أبو هريرة -﵁-: أتينا رسولَ الله ﷺ وهو بخيبر بعد ما افتتحوها، فقلتُ: يا رسولَ الله، أسْهِم لي، فقال بعضُ بني سعيد بن العاص: لا تُسْهِمْ له يا رسولَ الله، فقال أبو هريرة: هذا قاتلُ ابن قَوْقَلٍ (١)، فقال ابن سعيد بن العاص: واعجبًا لَوَبْرٍ تَدَلَّى علينا من قَدُومِ ضَأْنٍ.\nوفي رواية: تدَأْدَأ من قَدُومِ ضَأْنٍ، ينْعَى عليَّ قتلَ رَجُلٍ مسلمٍ، أكرمه الله على يَدَيَّ ولم يُهنِّي على يديه، قال: فلا أدري؛ أسْهَمَ لهُ أو لم يُسْهِمْ له.\nقال البخاري: ويذَكَرَ عن الزُّبَيدي (٢)، عن الزهري، عن عنْبَسَةَ: أنه سمع أبا هريرة يخبر سعيدَ بنَ العاص؛ قال: بعثَ رسولُ الله ﷺ أبانَ على سريَّةٍ من المدينةِ قِبَل نجدٍ، قال أبو هريرة: فقَدِم أبانُ وأصحابه على النَّبِيِّ ﷺ بخَيْبَرَ بعد ما افتتحها، وإنَّ حُزُمَ خَيْلِهِم اللِّيفُ، قال أبو هريرة: قُلْتُ: يا رسولُ الله، لا تَقْسِمْ لهم، فقال أبانُ: وأنتَ بهذا يا وَبْرُ تَحدَّرُ من رأسِ ضأْنٍ؟ فقال النبي ﷺ: «يا أبانُ، اجلسْ، فلم يقْسِمْ له (٣)» . ⦗٦٧٧⦘\nهذه رواية البخاري وأبي داود، إلا أن أبا داود قال في الروايتين: «قَدُوم ضالٍ» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لوَبْر تَدَلَّى من قدوم ضال) تدلى: تعلق من فوق إلى أسفل، والقدوم: ما تقدم من الشاة، وهو رأسها، وقادمة الرجل: خلاف آخرته، وإنما أراد احتقاره، وصغر قدره عنده، وأنه مثل الوبر الذي يتدلى من رأس الضأن، يعني: الشاء، في قلة المنفعة والمبالاة.\nوفي الرواية الأخرى «تدأدأ» إن كانت صحيحة، فنُرى: أنها من الديداء، وهو أشد عدو البعير، يقال: دأدأ وتدأدأ دأدأة وديداء.\nوقال الخطابي: الوبر: جمع وبرة، وهي دويبة في مقدار السنور أو نحوه.\nوقوله: \" وأنت بها \" كلام فيه اختصار وإضمار، معناه: وأنت المتكلم بهذه الكلمة.\nو«ضال» باللام: جبل أو موضع فيما يقال، يريد بهذا الكلام: تصغير شأنه، وتوهين أمره. ⦗٦٧٨⦘\n(ينعَى عليّ أمرًا) يقال: فلان ينعَى على فلان كذا: إذا عابه ووبخه.\nوقوله: \" أكرمه الله بيدي \" أي: قتلته فنال الشهادة، ومنعه أن يُهينني بيده، أي: لو قتلني لكنت قدمت كافرًا، ولا هوان أشد من ذلك.\n_________\n(١) هو النعمان بن مالك بن ثعلبة، وثعلبة يسمى: قوقل. وقيل: هو النعمان بن ثعلبة بن دعد بن ثعلبة بن فهر بن غنم بن عوف السالمي الأنصاري، شهد بدرًا وقتل يوم أحد شهيدًا.\n(٢) قال الحافظ: هو محمد بن الوليد، وهذه الرواية معلقة عنده، وقد وصلها أبو داود عن إسماعيل بن عياش عنه، وإسناده صحيح، لأنه من روايته عن أهل بلده، ووصلها أيضًا أبو نعيم في \" المستخرج \" من طريق إسماعيل أيضًا، ومن طريق عبد الله بن سالم كلاهما عن الحميدي.\n(٣) في نسخ البخاري وأبي داود التي بأيدينا: فلم يقسم لهم.\n(٤) البخاري ٧ / ٣٧٦ في المغازي، باب غزوة خيبر، وفي الجهاد، باب الكافر يقتل المسلم ثم يسلم فيسدد بعد ويقتل، وأبو داود رقم (٢٧٢٣) و(٢٧٢٤) في الجهاد، باب فيمن جاء بعد الغنيمة لا سهم له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٠٩) قال: ثنا سفيان. والبخاري (٤/٢٩) قال: حدثنا الحميدي. قال: حدثنا سفيان. وأبو داود (٢٧٢٣) قال: حدثنا سعيد بن منصور. قال: حدثنا إسماعيل بن عياش، عن محمد بن الوليد الزبيدي. وفي (٢٧٢٤) قال: حدثنا حامد بن يحيى البلخي، قال: حدثنا سفيان.\nكلاهما (سفيان بن عيينة، ومحمدبن الوليد الزبيدي) عن الزهري. قال: أخبرني عنبسة بن سعيد بن العاص، فذكره.\n* زاد في رواية الحميدي: قال سفيان: وحدثنيه السعيدي أيضا، عن جده، عن أبي هريرة، عن النبي ﷺ.\n*أخرجه البخاري (٥/١٧٦) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. قال: سمعت الزهري - وسأله إسماعيل بن أمية - قال: أخبرني عنبسة بن سعيد، أن أبا هريرة - ﵁ - أتى النبي ﷺ فسأله ... فذكر الحديث نحوه «مرسل» .\n* وأخرجه البخاري (٥/١٧٧) قال: حدثنا موسى بن إسماعيل. قال: حدثنا عمرو بن يحيى بن سعيد. قال: أخبرني جدي، أن أبان بن سعيد أقبل إلى النبي ﷺ، فسلم عليه، فقال أبو هريرة: يا رسول الله، هذا قاتل ابن قوقل ... «مرسل» .","vol":"2","page":676},{"text":"١١٧٤ - (د) عبد الله بن عمر بن الخطاب - ﵄ -: أنَّ رسولَ الله ﷺ قامَ - يعني: يوم بدرٍ - فقال: إنَّ عُثْمانَ انطلق في حاجة الله، وحاجة رسوله، وإنِّي أُبايعُ له، فضربَ له ﷺ بسَهْمٍ، ولم يضْرِبْ لأحَدٍ غابَ غيره، أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٢٦) في الجهاد، باب فيمن جاء بعد الغنيمة لا سهم له، وفي سنده هانئ بن قيس لم يوثقه غير ابن حبان، وأخرج أحمد والبخاري والترمذي وصححه من حديث ابن عمر قال: لما تغيب عثمان عن بدر كان تحته بنت رسول الله ﷺ وكانت مريضة، فقال له النبي ﷺ: \" إن لك أجر رجل وسهمه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٢٦) حدثنا محبوب بن موسى أبو صالح أخبرنا أبو رسحاق الفزاري عن كليب بن وائل عن هانئ بن قيس عن حبيب بن أبي مليكة عن ابن عمر، فذكره.","vol":"2","page":678},{"text":"١١٧٥ - (م د) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «أَيُّما قَرْيةٍ أَتيتُموها، أو أقمتُمْ فيها، فَسَهْمُكُمْ فيها، وأَيُّما قريةٍ عصتِ الله ورسولَه، فإنَّ خُمُسهَا لله ولرسوله، وهي لكم» .أخرجه مسلم، وأبو داود (١) .\n_________\n(١) مسلم رقم (١٧٥٦) في الجهاد، باب حكم الفيء، وأبو داود رقم (٣٠٣٦) في الخراج والإمارة، باب في إيقاف أرض السواد وأرض العنوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٧) ومسلم (٥/١٥١) قال: حدثنا أحمد بن حنبل ومحمد بن رافع. وأبو داود (٣٠٣٦) قال: حدثنا أحمد بن حنبل.\nكلاهما (أحمد بن حنبل، ومحمدبن رافع) قالا: حدثنا عبد الرزاق. قال: حدثنا مَعْمر،عن همام بن منبه، فذكره.","vol":"2","page":678},{"text":"١١٧٦ - (س) رافع بن خديج - ﵁ -: قال: كَانَ رسولُ الله ﷺ يجعلُ في قَسْمِ المغانم عشرًا من الشاءِ ببَعيرٍ. أخرجه النسائي (١) .\n_________\n(١) ٧ / ٢٢١ في الضحايا، باب ما تجزئ عنه البدنة في الضحايا، وأخرجه أحمد في مسنده ٣ / ٤٦٤، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٢٢١) أخبرنا أحمد بن عبد الله بن الحكم قال: حدثنا محمد بن جعفر قال: حدثنا شعبة. قال: حدثنا سفيان الثوري عن أبيه عن عبابة بن رفاعة بن رافع عن جده رافع بن خديج.\nقال في نهاية الحديث: قال شعبة وأكبر علمي أني سمعته من سعيد بن مسروق وحدثني به سفيان عنه.","vol":"2","page":678},{"text":"<span data-type=\"title\" id=toc-294>الفرع الثاني: في النفل</span>\n١١٧٧ - (د) أبو وهب (١): قال: سمعتُ مكحولًا يقولُ: كنتُ عبْدًا بمصرَ لامرأَةٍ من هُذَيْلٍ فأعْتقَتْني، فما خرجتُ من مِصر وبها علْمٌ، إلا وقد حويْتُ عليه، فيما أُرى، ثم أتيتُ الحجازَ، فما خرجتُ وبه عِلْمٌ، إلا وقد حويتُ عليه فيما أُرى، ثم أَتيتُ العراق، فما خرجتُ منها وبها عِلْمٌ، إِلا وقد حويتُ عليه، فِيمَا أُرى، ثم أتيتُ الشَّامَ، فغَرْبَلْتُهَا، كلُّ ذلك أَسألُ عن النَّفَلِ؟ فما أجِدُ أحدًا يُخبِرُني فيه بشيءِ حتى لقيتُ شيخًا يقال له: زيادُ بن جارِيةَ التَّميميُّ، فقلتُ له: هل سمعتَ في النَّفَلِ شيْئًا؟ قال: نعم، سمعتُ حَبِيبَ بنَ مَسْلَمَةَ الفِهرْيَّ يقولُ: شَهِدْتُ رسول الله ﷺ نَفَّلَ الرُّبُعَ في البَدْأَةِ، والثُّلُثَ في الرّجْعَةِ.\nوفي رواية مختصرًا، قال: كان رسولُ الله ﷺ يُنَفِّلُ الثُّلُثَ بعد الخُمُس.\nوفي أخرى: كان يُنَفِّلُ الرُّبُعَ بعد الْخُمُسِ [والثلث بعد الخمس] إذا قَفَلَ. أخرجه أبو داود (٢) . ⦗٦٨٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّفَل) بفتح الفاء وقد تُسَكَّن: الزيادة، وهو ما يخص به رئيس الجيش بعض الغزاة زيادة على نصيبه من المغنم.\n(فغربلتها) أي: كشفت حال من بها وخبرتهم كأنه جعلهم في غربال، ففرق بين الجيد والرديء.\n(الربع في البدأة) بدأة الأمر: أوله ومبتدؤه، وهي في الأصل: المرة من البدء، والمعنى: كان إذا نهضت سرية من جملة العسكر المقبل على العدو فأوقعت نفلها الربع مما غنمت وإذا فعلت ذلك عند عود العسكر نفلها الثلث، لأن الكرَّة الثانية أشق، والخطر فيها أعظم.\nقال الخطابي: قال ابن المنذر: إنما فرق النبي ﷺ بين البدأة والقفول، لقوة الظهر عند دخولهم، وضعفه عند خروجهم، لأنهم وهم داخلون أنشط وأشهى للسير والإمعان في بلاد العدو، وهم عند القفول أضعف، لضعف دوابهم وأبدانهم، وهم أشهى للرجوع، فزادهم في القفول لذلك.\nقال الخطابي: وكلام ابن المنذر في هذا ليس بالبين، لأن فحواه يوهم أن معنى الرجعة: هو القفول إلى أوطانهم، وليس المعنى كذلك، إنما البدأة: هي ابتداء سفر لغزو، فإذا نهضت سرية من جملة العسكر نفلها الربع، فإن قفلوا من الغزاة ثم رجعوا، فأوقعوا بالعدو ثانية، كان لهم الثلث من الغنيمة، لأن نهوضهم بعد القفول أشق عليهم وأخطر.\n_________\n(١) هو عبيد الله بن عبيد الكلاعي الدمشقي، صدوق من الطبقة السادسة.\n(٢) رقم (٢٧٤٨) و(٢٧٤٩) و(٢٧٥٠) في الجهاد، باب فيمن قال: الخمس قبل النفل، وإسناده صحيح، وأخرجه ابن ماجة رقم (٢٨٥١) و(٢٨٥٢) و(٢٨٥٣) بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن زياد بن جارية، عن حبيب بن مسلمة: أن النبي ﷺ نَفَّلَ الثُّلُثَ بعد الخُمُس» .\n* رواية سفيان بن عيينة: «شهدت رسول الله ﷺ يُنَفِّلُ الثُّلُثَ في بَدْئِه» .\n* رواية العلاء بن الحارث، وعبيد الله بن عبيد الكلاعي، وسليمان بن موسى، عن مكحول، ورواية سليمان بن موسى: «شهدت رسول الله ﷺ نَفَّلَ الرُّبُعَ بعد الخُمُسِ في البَدْأةِ، والثلث في الرجعة» .\nأخرجه الحميدي (٨٧١) قال: حدثنا سفيان، قال: حدثنا يزيد بن يزيد بن جابر الأزدي. وأحمد (٤/١٥٩) قال: حدثنا وكيع، قال: حدثنا سفيان. (ح) وحدثنا عبد الرزاق، قال: أنبأنا سفيان، عن يزيد بن يزيد بن جابر. وفيه (٤/١٥٩) قال: حدثنا عبد الرحمن، قال: حدثنا سعيد بن عبد العزيز. وفيه (٤/١٥٩) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: حدثني زياد - يعني ابن سعد-، عن يزيد بن يزيد بن جابر. وفي (٤/١٦٠) قال: حدثنا يحيى بن سعيد، عن سفيان، قال: حدثني يزيد بن يزيد بن جابر. وفيه (٤/١٦٠) قال: حدثنا حماد بن خالد - وهو الخياط - عن معاوية - يعني ابن صالح - عن العلاء بن الحارث. وفيه (٤/١٦٠) قال: حدثنا يحيى بن سعيد، عن سعيد بن عبد العزيز. والدارمي (٢٤٨٦) قال: أخبرنا أبو عاصم، عن سفيان، عن يزيد بن جابر. وأبو داود (٢٧٤٨) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، عن يزيد بن يزيد بن جابر الشامي. وفي (٢٧٤٩) قال: حدثنا عبيد الله بن عمر بن ميسرة الجشمي، قال: حدثنا عبد الرحمن بن مهدي، عن معاوية بن صالح، عن العلاء بن الحارث. وفي (٢٧٥٠) قال: حدثنا عبد الله بن أحمد بن بشير بن ذكوان، ومحمود بن خالد الدمشقيان، قالا: حدثنا مروان بن محمد، قال: حدثنا يحيى بن حمزة، قال: سمعت أبا وهب - هو عبيد الله بن عبيد الكلاعي -. وابن ماجة (٢٨٥١) قال: حدنثا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، عن سفيان، عن يزيد بن يزيد بن جابر.\nأربعتهم (يزيد، وسعيد، والعلاء، والكلاعي) عن مكحول، عن زياد بن جارية، فذكره.\n* وأخرجه أحمد (٤/١٦٠) مرتين. قال: حدثنا أبو المغيرة، قال: حدثنا سعيد بن عبد العزيز، قال: حدثنا سليمان بن موسى، عن زياد بن جارية، فذكره. (ولم يذكر فيه مكحولا) .\n* وأخرجه ابن ماجة (٢٨٥٣) قال: حدثنا علي بن محمد، قال: حدثنا أبو الحسين، قال: أخبرنا رجال بن أبي سلمة، قال: فسمعت سليمان بن موسى يقول: حدثني مكحول، عن حبيب بن مسلمة، (ليس فيه زياد بن جارية) .","vol":"2","page":679},{"text":"١١٧٨ - (ت) عبادة بن الصامت - ﵁ -: قال: كان رسولُ الله ﷺ يُنَفِّلُ في البَدَأَةِ الرُّبُعَ. أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٦١) في السير، باب ما جاء في النفل وحسنه، وهو كما قال، وذكر أن في الباب عن ابن عباس وحبيب بن مسلمة، ومعن بن يزيد، وابن عمر وسلمة بن الأكوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٥٦١) حدثني محمد بن بشار. حدثنا عبد الرحمن بن مهدي حدثنا سفيان عن عبد الرحمن بن الحارث عن سليمان بن موسى عن مكحول عن أبي سلام عن أبي أمامة عن عبادة بن الصامت.\nقال الترمذي: وفي الباب عن ابن عباس وحبيب بن مسلمة ومعن بن يزيد وابن عمر وسلمة بن الأكوع. وحديث عبادة حديث حسن وقد روي هذا الحديث عن أبي سلام عن رجل من أصحاب النبي ﷺ حدثنا هناد حدثنا ابن أبي الزناد عن أبيه عن عبيد الله بن عبد الله بن عتبة عن ابن عباس أن النبي ﷺ تنفل سيفه ذا الفقار يوم بدر، وهو الذي رأى فيه الرؤيا يوم أحد هذا حديث حسن غريب إنما نعرفه من هذا الوجه من حديث ابن أبي الزناد.","vol":"2","page":681},{"text":"١١٧٩ - (خ م ط د) عبد الله بن عمر بن الخطاب - ﵄ -: أَنَّ رسولَ اللهِ ﷺ كان يُنَفِّلُ بعضَ من يبْعَثُ من السَّرايا لأنفسهم خاصَّة، سوى قَسْمِ عامَّةِ الجيشِ.\nزاد في رواية: والخُمُسُ في ذلك كلِّهِ واجبٌ.\nوفي رواية قال: نفَّلَنَا رسولُ الله ﷺ نَفَلًا، سوى نصيبنا من الخُمُسِ، فأصابني شارفٌ.\nوالشَّارِفُ [من الإبل]: المُسِنُّ الكبيرُ.\nوفي أخرى قال: بعثنا رسولُ الله ﷺ في سريَّةٍ قِبَلَ نجْدٍ، فبلَغَتْ سُهْمَانُنَا أَحَدَ عشرَ بعيرًا - أو اثنْي عشرَ بعيرًا - ونفَّلنا بعيرًا بعيرًا.\nوفي رواية: ونُفِّلوا بعيرًا بعيرًا، فلم يغيَّرْهُ النبيُّ ﷺ.\nوفي أخرى: فأصَبْنا إبلًا وغنمًا، فبلغت سهُماننا اثني عشر (١) بعيرًا. ⦗٦٨٢⦘ ونفَّلنا رسولُ الله ﷺ بعيرًا بعيرًا.\nهذه رواية البخاري ومسلم. وأخرج الموطأ وأبو داود ونحوَهَا.\nولأبي داود أيضًا، قال: بعثَ رسولُ الله ﷺ سَرِيَّة إلى نجدٍ، فخرجتُ معها، فأصَبْنا نَعَمًا كثيرًا، فنفَّلنا أميرُنا بعيرًا بعيرًا لكلِّ إنسانٍ، ثم قَدِمْنا على رسولِ الله ﷺ فقسمَ بيْننا غنيمتَنا، فأصاب كلَّ رجُلٍ منَّا اثنا عشر بعيرًا، بعد الخُمُسِ، وما حاسَبَنا رسولُ الله ﷺ بالذي أعطانا صاحِبُنا، ولا عاب عليه ما صنعَ، فكان لكلِّ رجلٍ منَّا ثلاثة عشر بعيرًا بِنَفَلِهِ (٢) .\n_________\n(١) قال النووي: هو في أكثر النسخ \" اثنا عشر \" وفي بعضها \" اثني عشر \" وهذا ظاهر، والأول صحيح على من يجعل إعراب المثنى بالألف، سواء كان مرفوعًا أو منصوبًا أو مجرورًا، وهي لغة أربع قبائل من العرب، وقد كثرت في كلام العرب، ومنها قوله تعالى: ﴿إن هذان لساحران﴾ [طه: ٦٣] .\n(٢) البخاري ٦ / ١٦٨ و١٦٩ في الجهاد، باب ومن الدليل على أن الخمس لنوائب المسلمين ما سأل هوازن النبي ﷺ برضاعه فيهم فتحلل من المسلمين، وفي المغازي، باب السرية التي قبل نجد، ومسلم رقم (١٧٤٩) في الجهاد، باب الأنفال، والموطأ ٢ / ٤٥٠ في الجهاد، باب جامع النفل في الغزو، وأبو داود رقم (٢٧٤١) و(٢٧٤٢) و(٢٧٤٣) و(٢٧٤٤) و(٢٧٤٥) و(٢٧٤٦) في الجهاد، باب في نفل السرية تخرج من العسكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٤٠) (٦٢٥٠) قال: حدنا حجاج، قال: حدثنا ليث، عن عقيل. والبخاري (٤/١٠٩) قال: حدثنا يحيى بن بكير، قال: أخبرنا الليث، عن عقيل. ومسلم (٥/١٤٧) قال: حدثنا سريج بن يونس، وعمرو الناقد، قالا: حدثنا عبد الله بن رجاء، عن يونس. وفي (٥/١٤٧) قال: حدثنا عبد الملك بن شعيب بن الليث، قال: حدثني أبي، عن جدي، قال: حدثني عقيل بن خالد. وأبو داود (٢٧٤٦) قال: حدثنا عبد الملك بن شعيب بن الليث، قال: حدثني أبي، عن جدي. (ح) وحدثنا حجاج بن أبي يعقوب، قال: حدثني حجين، قال: حدثنا الليث، عن عقيل.\nكلاهما (يونس بن يزيد، وعقيل بن خالد) عن ابن شهاب الزهري، عن سالم، فذكره.\n* أخرجه مسلم (٥/١٤٧) قال: حدثنا هناد بن السري، قال: حدثنا ابن المبارك. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب. كلاهما عن يونس، عن ابن شهاب، قال: بلغني عن ابن عمر، قال: نفل رسول الله ﷺ سرية.... فذكره.","vol":"2","page":681},{"text":"١١٨٠ - (د) ابن مسعود - ﵁ -: قال: نفَّلَني رسولُ الله ﷺ يوْمَ بدرٍ سيف أبي جهلٍ - كان قتَلهُ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٢٢) في الجهاد، باب من أجاز على جريح مثخن ينفل من سلبه، من رواية أبي عبيدة بن عبد الله بن مسعود، ورجاله ثقات، إلا أن أبا عبيدة لم يسمع من أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٢٢) حدثنا هارون بن عباد «الأزدي» قال: ثنا وكيع عن أبيه عن أبي إسحاق عن أبي عبيدة عن عبد الله بن مسعود، فذكره.","vol":"2","page":682},{"text":"١١٨١ - (ط) القاسم بن محمد - ﵀ -: قال: سمعتُ رَجُلًا يسألُ عبدَ الله بن عباس عن الأنفالِ؟ فقال ابنُ عباس: الفَرَسُ من النَّفَلِ، والسَّلَبُ من النَّفَلِ. قال: ثم عاد لمسألتهِ؟ فقال ابن عباسٍ ذلك أيضًا، ثم ⦗٦٨٣⦘ قال الرجلُ: الأنفالُ التي قال الله في كتابه، ما هي؟ قال القاسِمُ: فلم يزل يسألُهُ حتى كادَ أن يُحْرِجَهُ، فقال ابنُ عباس: أتدرون ما مثَلُ هذا؟ مَثَلُه مثلُ صَبِيغٍ (١) الذي ضربهُ عمرُ بن الخطاب. أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سلبه) السلب: ما يؤخذ من القرن في الحرب من سلاح وثياب وغير ذلك.\n(يحرجه العُبيد) الحرج: الضيق والإثم.\n_________\n(١) صبيغ - بوزن أمير - ابن عسيل: رجل كان يسأل عن متشابه القرآن، ويعارض ببعضه بعضًا. عنادًا منه ومراءًا، فضربه عمر ونفاه إلى البصرة تأديبًا، فقد روى الدارمي في سننه ١ / ٥٤ عن سليمان بن يسار أن رجلًا يقال له: صبيغ قدم المدينة، فجعل يسأل عن متشابه القرآن، فأرسل إليه عمر، وقد أعد له عراجين النخل، فقال: من أنت؟ قال: أنا عبد الله بن صبيغ، قال: وأنا عبد الله بن عمر، فجعل له ضربًا حتى دمى رأسه، فقال: حسبك يا أمير المؤمنين، قد ذهب الذي كنت أجده في رأسي ثم نفاه إلى البصرة.\n(٢) ٢ / ٤٥٥ في الجهاد، باب ما جاء في السلب في النفل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (١٠٠٦) قال: عن ابن شهاب، عن القاسم بن محمد، فذكره.","vol":"2","page":682},{"text":"١١٨٢ - (د) أبو الجويرية الجرمي - ﵀-: قال: أصَبْتُ بأرض الرُّومِ جَرَّة حمراءَ فيها دنَانيرُ، في إمْرةِ مُعاوِيَةَ، وعلينا رجلٌ من أصحاب رسول الله ﷺ من بَني سُلَيْمٍ يُقال له: مَعْنُ بنُ يَزيد، فأتيْتُه بها، فَقَسَمَهَا بيْنَ المسلمين، وأعْطاني مثْلَ ما أعطى رجلًا منهم، ثم قال: لولا أنِّي سمعتُ رسولَ الله ﷺ يقولُ: «لا نَفَلَ إلا بعد الخُمُسِ لأعْطَيْتُكَ، ثم أخَذَ يعْرِض ⦗٦٨٤⦘ عَلَيَّ من نَصيبه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٥٣) و(٢٧٥٤) في الجهاد، باب في النفل من الذهب والفضة ومن أول مغنم، وإسناده صحيح، وصححه الإمام الحافظ أبو جعفر الطحاوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٥٣) حدثنا أبو صالح محبوب بن موسى أخبرنا أبو إسحاق الفزاري عن عاصم ابن كليب عن أبي الجويرية الجرمي، فذكره.\nوأخرجه أبو داود (٢٧٥٤) حدثنا هناد عن ابن المبارك عن أبي عوانة عن عاصم بن كليب بإسناده ومعناه.","vol":"2","page":683},{"text":"١١٨٣ - (خ م د س) سعد بن أبي وقاص - ﵁ -: قال: أَعْطَى رسولُ الله ﷺ رَهْطًا، وأنا جالسٌ، فَتَرَكَ رسولُ الله ﷺ منهم رجلًا، هو أعْجَبُهُمْ إليَّ (١) فَقُمْت فقلتُ: مالَكَ عن فلانٍ؟ والله إنِّي لأُراهُ مُؤمنًا، فقال رسول الله ﷺ: «أوْ مُسْلِمًا» - ذَكَر ذلك سعدٌ ثلاثًا، وأجابه بمِثْلِ ذلك - ثم قال: «أنِّي لأعْطِي الرجل وغيرهُ أحَبُّ إليَّ منه خَشْيَةَ أنْ يُكَبَّ في النَّارِ على وجْهِهِ» .\nوفي رواية، قال الزهري: فَنُرَى أنَّ الإسلامَ: الكلمةُ، والأيمانَ: العملُ. أخرجه البخاري، ومسلم.\nوفي رواية لمسلم قال: أعْطى رسولُ الله ﷺ رَهْطًا، وأنا جالِسٌ فيهم، فَتَرَكَ رسولُ الله ﷺ منهم رجلًا لم يُعطِه، وهو أعْجَبُهُمْ إليَّ، فَقٍمْتُ إلى رسولِ الله ﷺ، فَسَارَرْتُهُ، فقلتُ: مالَكَ عن فُلانٍ؟ واللهِ إني لأُرَاهُ مُؤمنًا، قال: «أوْ مُسْلِمًا (٢)؟» فَسَكَتُّ قليلًا، ثم غَلَبني ما أعلمُ منهُ، فقلتُ: ⦗٦٨٥⦘ يا رسولَ الله مالكَ عن فلانٍ؟ فواللهِ، إنِّي لأراهُ مُؤمنًا، قال: «أوْ مُسلِمًا»، فَسَكَتُّ قَليلًا، ثم غَلَبَني ما أَعْلَمُ فيه، فقلتُ: يا رسولَ الله، مالك عن فُلان؟ فوالله: إنِّي لأُرَاهُ مؤمنًا، قال: «أو مُسْلمًا، إنِّي لأُعْطِي الرَّجُلَ العَطَاءَ وغيرهُ ⦗٦٨٦⦘ أحبُّ إليَّ منه، خَشْيَةَ أنْ يُكَبَّ في النَّار على وجْهِهِ» . وفي رواية تكرارُ القول مرَّتيْنِ.\nوفي أخرى: فضربَ رسول اللهِ ﷺ بيده بين عُنُقي وكتفي، ثم قال: أقِتالًا أي سعدُ؟ إني لأُعطي الرَّجُل.\nوفي رواية أبي داود، قال: قَسم رسولُ الله ﷺ قَسْمًا، فقلتُ: أَعْطِ فلانًا، فإنهُ مؤمنٌ، قال: أوْ مسلم. قلتُ: أعطِ فُلانًا، إنه مؤمنٌ، قال: أوْ مسلمٌ، إني لأُعطي الرَّجُلَ العطاءَ وغيرُه أحبُّ إليَّ منه، مخافةَ أن يُكَبَّ على وجهِهِ.\nوله في أخرى، وللنسائي قال: أعطى النبيُّ ﷺ رجالًا، ولم يعطِ رجلًا منهم شيئًا، فقال سعد: يا رسول الله - أعطيتَ فلانًا وفلانًا ولم تعط فلانًا شيئًا، وهو مؤمن؟ فقال النبيُّ: «أوْ مسلم» حتى أعادها سعدٌ ثلاثًا، والنبيُّ ﷺ يقول: «أوْ مسلم» . ثم قال النبي ﷺ: «إني لأعطي رجالًا، وأدعُ مَنْ هو أحبُّ إليَّ منهم؛ لا أعطيه شيئًا مخافةَ أنْ يُكَبُّوا في النار على وجوههم» (٣) . ⦗٦٨٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرهط) الجماعة دون العشرة من الرجال، لا يكون فيهم امرأة، وليس له واحد من لفظه.\n_________\n(١) هو جعيل بن سراقة الغفاري، وقيل: الضمري، ويقال: الثعلبي، من أهل الصفة، أسلم قديمًا وشهد أحدًا، وأصيبت عينه يوم قريظة. أثنى عليه النبي ﷺ، ووكله إلى إيمانه.\n\n(٢) قال الحافظ في \" الفتح \" ١ / ٧٤ قوله: \" إني لأراه \" وقع في روايتنا من طريق أبي ذر وغيره بضم الهمزة هنا - يعني في كتاب الإيمان من صحيح البخاري - وفي الزكاة، وكذا هو في رواية الإسماعيلي وغيره. ⦗٦٨٥⦘\nوقال الشيخ محيي الدين النووي: بل هو بفتحها: أي أعلمه، ولا يجوز ضمها فيصير بمعنى: أظنه، لأنه قال بعد ذلك: \" غلبني ما أعلم منه. انتهى \" ولا دلالة فيما ذكر على تعين الفتح، لجواز إطلاق العلم على الظن الغالب، ومنه قوله تعالى: ﴿فإن علمتموهن مؤمنات﴾ .\nسلمنا، لكن لا يلزم من إطلاق العلم أن لا تكون مقدماته ظنية، فيكون نظريًا لا يقينيًا، وهو الممكن هنا، وبهذا جزم صاحب \" المفهم \" في شرح مسلم فقال: الرواية بضم الهمزة.\nوقوله: \" أو مسلمًا؟ \" هو بإسكان الواو لا بفتحها، فقيل: هي للتنويع، وقال بعضهم: هي للتشريك، وأنه أمره أن يقولهما معًا؛ لأنه أحوط.\nويرد هذا رواية ابن الأعرابي في معجمه في هذا الحديث فقال: \" لا تقل: مؤمن، بل: مسلم \" فوضح أنها للإضراب، وليس معناه الإنكار، بل المعنى: أن إطلاق \" المسلم \" على من لم يختبر حاله الخبرة الباطنة أولى من إطلاق \" المؤمن \"؛ لأن الإسلام معلوم بحكم الظاهر، قاله الشيخ محيي الدين ملخصًا.\nوتعقبه الكرماني بأنه يلزم منه أن لا يكون الحديث دالًا على ما عقد له الباب، ولا يكون لرد الرسول ﷺ على سعد فائدة. وهو تعقب مردود.\nوقد بينا وجه المطابقة بين الحديث والترجمة قبل، ومحصل القصة: أن النبي ﷺ كان يوسع العطاء لمن أظهر الإسلام تألفًا، فلما أعطى الرهط - وهم من المؤلفة - وترك جعيلًا - وهو من المهاجرين - مع أن الجميع سألوه، خاطبه سعد في أمره، لأنه كان يرى أن جعيلًا أحق منهم لما اختبره منه دونهم، ولهذا راجع فيه أكثر من مرة، فأرشده النبي ﷺ إلى أمرين: أحدهما: إعلامه بالحكمة في إعطاء أولئك، وحرمان جعيل مع كونه أحب إليه ممن أعطى؛ لأنه لو ترك إعطاء المؤلف لم يؤمن ارتداده، فيكون من أهل النار، وثانيهما: إرشاده إلى التوقف عن الثناء بالأمر الباطن دون الثناء بالأمر الظاهر، فوضح بهذا فائدة رد الرسول ﷺ على سعد، وأنه لا يستلزم محض الإنكار عليه، بل كان أحد الجوابين على طريق المشورة بالأولى، والآخر على طريق الاعتذار.\n(٣) البخاري ٣ / ٢٧٠ في الزكاة، باب قول الله تعالى: ﴿لا يسألون الناس إلحافًا﴾، وفي الإيمان، باب إذا لم يكن الإسلام على الحقيقة وكان على الاستسلام أو الخوف من القتل، ومسلم رقم (١٥٠) في الإيمان، باب تألف قلب من يخاف على إيمانه لضعفه، وأبو داود رقم (٤٦٨٣) و(٤٦٨٤) و(٤٦٨٥) في السنة، باب الدليل على زيادة الإيمان ونقصانه، والنسائي ٨ / ١٠٣ و١٠٤ في الإيمان، باب تأويل قوله ﷿: ﴿قالت الأعراب آمنا قل لم تؤمنوا ولكن قولوا أسلمنا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٦٨) قال: حدثنا سفيان. وفي (٦٩) عن عبد الرزاق. وأحمد (١/١٧٦) (١٥٢٢) وعبد بن حميد (١٤٠) قالا: حدثنا عبد الرزاق. ومسلم (٣/١٠٤) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، وأبو داود (٤٦٨٣) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد بن ثور. وفي (٤٦٨٥) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرزاق (ح) وحدثنا إبراهيم بن بشار، قال: حدثنا سفيان. والنسائي (٨/١٠٣) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا محمد، وهو ابن ثور. وفي (٨/١٠٤) قال: أخبرنا عمرو بن منصور، قال: حدثنا هشام بن عبد الملك، قال: حدثنا سلام بن أبي مطيع. وفي الكبرى «تحفة الأشراف» (٣٨٩١) عن موسى بن سعيد، عن مسدد بن مُسَرْهَد، عن المعتمر بن سليمان. خمستهم (سفيان، وعبد الرزاق، ومحمد بن ثور، وسلام، والمعتمر) عن معمر.\n٢ - وأخرجه أحمد (١/١٨٢) (١٥٧٩) قال: حدثنا يزيد، قال: أنبأنا ابن أبي ذئب.\n٣ - وأخرجه البخاري (١/١٣) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب.\n٤ - وأخرجه البخاري (٢/١٥٣) قال: حدثنا محمد بن غرير الزهري. ومسلم (١/٩٢ و٣/١٠٤) قال: حدثنا الحسن بن علي الحلواني، وعبد بن حميد. ثلاثتهم (محمد بن غرير، والحسن، وعبد بن حميد) قالوا: حدثنا يعقوب (وهو ابن إبراهيم بن سعد) قال: حدثنا أبي، عن صالح بن كيسان.\n٥ - وأخرجه مسلم (١/٩١ و٣/١٠٤) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان.\n٦ - وأخرجه مسلم (١/٩١ و٣/١٠٤) قال: حدثني زهير بن حرب، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب.\nستتهم (معمر، وابن أبي ذئب، وشعيب، وصالح، وسفيان، وابن أخي ابن شهاب) عن الزهري، قال: أخبرني عامر بن سعد بن أبي وقاص، فذكره.\n* جاءت الروايات مطولة ومختصرة.\n* قال المزي: قال أبو مسعود: كذا رواه ابن أبي عمر، عن ابن عيينة، عن الزهري «يعني بدون ذكر معمر بين ابن عيينة والزهري» . ورواه الحميدي، ومحمد بن الصباح الجرجرائي، وسعيد بن عبد الرحمن، عن ابن عيينة، عن معمر، عن الزهري، زادوا فيه «معمرا» «تحفة الأشراف» (٣٨٩١) . قال ابن حجر: وجدته في «مسند» ابن أبي عمر بإثبات «معمر» فيه. وكذا أخرجه أبو نعيم في «المستخرج» من طريقه بإثباته «النكت الظراف» (٣٨٩١) .\n* وقال المزي: قال أبو القاسم «يعني ابن عساكر» في حديث المعتمر، عن معمر: سقط منه «عبد الرزاق» . «تحفة الأشراف» (٣٨٩١) . قال ابن حجر: كذا وقع لنا في الجزء الثاني من حديث أبي الطاهر المخلص (محمد بن عبد الرحمن الذهبي) حدثنا البغوي، حدثنا صالح بن حاتم، حدثنا معتمر، قال: أخبرنا عبد الرزاق، عن معمر. «النكت الظراف» (٣٨٩١) .","vol":"2","page":684},{"text":"١١٨٤ - (م) رافع بن خديج - ﵁ -: قال: أعطى رسولُ الله ﷺ أبا سفيان بن حرب يوم حُنَين، وصفوانَ بنَ أُمَيَّةَ، وَعُيَينَةَ بنَ حِصْنٍ، والأقرعَ بن حابسٍ، وعَلْقَمةَ بن عُلاثَةَ: كُلَّ إنسان منهم مائة من الإِبلِ، وأعطى عباسَ بنِ مرْداسٍ دون ذلك، فقال عباسُ بنُ مرداس:\nأَتَجْعَلُ نَهْبي ونَهْبَ الْعُبَيـ ... ـدْ بَيْنَ عُيَيْنَةَ والأَقْرَعِ؟ (١)\nفَما كانَ بَدْرٌ ولا حَابِسٌ ... يَفُوقانِ مِرْدَاسَ في مَجْمَعِ\nوما كُنْتُ دُون امرىءٍ منهما ... وَمَنْ تَخْفِضِ اليومَ لا يُرْفَعِ\nقال: فأتمَّ له رسولُ اللهِ ﷺ مائة.\nوفي رواية نحوه: وأسقط علقمةَ بنُ علاثَةَ، وصفوان بن أمية، ولم يذكر الشعْر. أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العُبيد) بضم العين وفتح الباء الموحدة: اسم فرس العباسي بن مرداس السلمي.\n_________\n(١) النهب بمعنى المنهوب تسميته بالمصدر، وعبيد - مصغرًا - اسم فرس العباس بن مرداس.\n(٢) رقم (١٠٦٠) في الزكاة، باب إعطاء المؤلفة قلوبهم على الإسلام وتصبر من قوي إيمانه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤١٢) . ومسلم (٣/١٠٧) قال: حدثنا محمد بن أبي عمر المكي. وفي (٣/١٠٨) قال: حدثنا أحمد بن عبدة الضبي. (ح) وحدثنا مخلد بن خالد الشعيري.\nأربعتهم (الحميدي، وابن أبي عمر، وأحمد بن عبدة، والشعيري) عن سفيان بن عيينة، عن عمر بن سعيد بن مسروق، عن أبيه، عن عباية، فذكره.\nفيرواية أحمد بن عبدة: زاد «وأعطى علقمة بن عِلاثة مائة» .\nفي رواية مخلد بن خالد: لم يذكر في الحديث علقمة بن علاثة، ولم يذكر الشعر.","vol":"2","page":687},{"text":"١١٨٥ - (خ م ط ت د) أبو قتادة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ قتل قتيلًا، لَهَ عليه بيَّنةٌ، فله سَلَبُه» . ⦗٦٨٨⦘ أخرجه الترمذي، وقال: في الحديث قصة ولم يذكرْها.\nوالقصةُ: هِي حديثٌ طويلٌ قد أخرجه البخاري، ومسلم، والموطأ، وأبو داود، وهو مذكور في غزوة حنين من كتاب الغزوات، في حرف الغين، وهذا القدر الذي أخرجه الترمذي طرفٌ منه (١) .\n_________\n(١) البخاري ٦ / ١٧٧ في الجهاد، باب من لم يخمس الأسلاب، وفي البيوع، باب بيع السلاح في الفتنة، وفي المغازي، باب قول الله تعالى: ﴿ويوم حنين إذ أعجبتكم كثرتكم فلم تغن عنكم شيئًا﴾، وفي الأحكام، باب الشهادة تكون عند الحاكم في ولايته القضاء أو قبل ذلك للخصم، ومسلم رقم (١٥٧١) في الجهاد، باب استحقاق القاتل سلب القتيل، والموطأ ٢ / ٤٥٤ في الجهاد، باب ما جاء في السلب في النفل، والترمذي رقم (١٥٦) في السير، باب ما جاء فيمن قتل قتيلًا فله سلبه، وأبو داود رقم (٢٧١٧) في الجهاد، باب في السلب يعطى القاتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٢٨١) . والحميدي (٤٢٣) قال: حدثنا سفيان. وأحمد (٥/٢٩٥) قال: حدثنا هشيم. وفي (٥/٢٩٦) قال: حدثنا سفيان. وفي (٥/٣٠٦) قال: حدثنا يعقوب. قال: حدثنا أبي. قال: حدثني ابن إسحاق. والدارمي (٢٤٨٨) قال: أخبرنا محمد بن يوسف، عن سفيان بن عيينة. والبخاري (٣/٨٢) و(٤/١١٢) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٥/١٩٦) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٩/٨٦) قال: حدثنا قتيبة. قال: حدثنا الليث بن سعد. (ح) وقال لي عبد الله: عن الليث. ومسلم (٥/١٤٧) قال: حدثنا يحيى بن يحيى التميمي. قال: أخبرنا هشيم. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا أبو الطاهر وحرملة. قالا: أخبرنا عبد الله بن وهب. قال: سمعت مالك بن أنس. وأبو داود (٢٧١٧) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك. وابن ماجة (٢٨٣٧) قال: حدثنا محمد بن الصباح. قال: أنبأنا سفيان بن عيينة. والترمذي (١٥٦٢) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك بن أنس. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان.\nخمستهم - مالك، وسفيان بن عيينة، وهشيم، ومحمد بن إسحاق، والليث بن سعد -عن يحيى بن سعيد، عن عمر بن كثير بن أفلح، عن نافع أبي محمد مولى أبي قتادة، فذكره.\n* رواية سفيان بن عيينة مختصرة على: «بارزت رجلا يوم حنين فنفلني رسول الله ﷺ سلبه» .\nوفي رواية الحميدي قال: سفيان والحديث طويل فحفظت منه هذا.","vol":"2","page":687},{"text":"١١٨٦ - (خ م) سلمة بن الأكوع - ﵁ -: قال: أتَى النبيَّ ﷺ عَيْنٌ من المُشركين، وهو في سَفَرٍ، فجلس عند أصْحَابِه يتحدَّثُ ثمَّ انْفتلَ، فقال النبيُّ ﷺ: «اطْلُبُوهُ فاقتلوه» فقتلْتُهُ، فنَفَّلَني سَلبَهُ. أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عين) العين: الجاسوس.\n_________\n(١) البخاري ٦ / ١١٦، ١١٧ في الجهاد، باب الحربي إذا دخل دار الإسلام بغير أمان، ومسلم رقم (١٧٥٤) في الجهاد، باب استحقاق القاتل سلب القتيل، وأبو داود رقم (٢٦٥٣) في الجهاد، باب في الجاسوس المستأمن، وابن ماجة رقم (٢٨٣٦) في الجهاد، باب المبارزة والسلب، وأخرجه الدارمي في سننه ٢ / ٢١٩ في الجهاد، باب الشعار، وأحمد في مسنده ٤ / ٤٥، ٥١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٤٩) قال: حدثنا عبد الرحمن بن يزيد. وفيه (٤/٤٩) قال: حدثنا هاشم بن القاسم. وفي (٤/٥١) قال: حدثنا بهز بن أسد. ومسلم (٥/١٥٠) قال: حدثنا زهير بن حرب، قال: حدثنا عمر بن يونس الحنفي. وأبو داود (٢٦٥٤) قال: حدثنا هارون بن عبد الله، أن هاشم بن القاسم، وهشاما حدثاهم. والنسائي في الكبرى «تحفة الأشراف» (٤٥١٤) عن أحمد بن محمد بن عبيد الله بن أبي رجاء، عن شعيب بن حرب. ستتهم (عبد الرحمن، وهاشم، وبهز، وعمر، وهشام بن عبد الملك، وشعيب) عن عكرمة بن عمار.\n٢ - وأخرجه أحمد (٤/٥٠) قال: حدثنا جعفر بن عون. والبخاري (٤/٨٤) قال:حدثنا أبو نعيم. وأبو داود (٢٦٥٣) قال: حدثنا الحسن بن علي، قال: حدثنا أو نعيم. والنسائي في الكبرى «تحفة الأشراف» (٤٥١٤) عن أحمد بن سليمان، عن جعفر بن عون. كلاهما (جعفر، وأبو نعيم) قالا: حدثنا أبو العميس.\nكلاهما (عكرمة، وأبو العميس) عن إياس بن سلمة، فذكره.","vol":"2","page":688},{"text":"١١٨٧ - (د) عوف بن مالك وخالد بن الوليد - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قَضى في السَّلَبِ لِلْقَاتِلِ، ولم يُخَمِّسِ السَّلَبَ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٢١) في الجهاد، باب في السلب لا يخمس، وإسناده صحيح، فإن إسماعيل بن عياش قد رواه عن أهل بلده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٩٠) و(٦/٢٦) قال: حدثنا أبو المغيرة. وأبو داود (٢٧٢١) قال: حدثنا سعيد بن منصور، قال: حدثنا إسماعيل بن عياش.\nكلاهما (أبو المغيرة، وإسماعيل) عن صفوان بن عمرو، عن عبد الرحمن بن جبير بن نفير، عن أبيه، فذكره.","vol":"2","page":689},{"text":"<span data-type=\"title\" id=toc-295>الفرع الثالث: في الخمس ومصارفه</span>\n١١٨٨ - (د) عبد الله بن أبي أوفى - ﵁ -: قيل له: هل كنتم تُخَمِّسُونَ الطعام على عهدِ رسولِ الله ﷺ؟ قال: أصَبْنا طعامًا يوم خيبرَ، فكانَ الرجلُ يجيءُ، فيأخُذُ منه مقْدارَ ما يكفيه ثم ينصرِفُ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٠٤) في الجهاد، باب في النهي عن النهبى إذا كان في الطعام قلة في أرض العدو، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٠٤) حدثنا محمد بن العلاء ثنا أبو معاوية ثنا أبو إسحاق الشيباني عن محمد بن أبي مجالد عن عبد الله بن أبي أوفى، فذكره.","vol":"2","page":689},{"text":"١١٨٩ - (د) عبد الله عمر - ﵄ -: أن جيشًا غنموا في زمن رسول الله ﷺ طعامًا وعَسَلًا، فلم يؤخذْ منه الخُمس. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٠١) في الجهاد، باب في إباحة الطعام في أرض العدو، وإسناده صحيح، وصححه ابن حبان ⦗٦٩٠⦘ رقم (١٦٧٠) موارد، والبيهقي ٩ / ٥٩ في السير، باب السرية تأخذ العلف في الطعام.\nوقال الخطابي: لا أعلم بين الفقهاء خلافًا في أن الطعام لا يخمس في جملة ما يخمس من الغنيمة، وأن لواجده أكله ما دام الطعام في حد القلة وقدر الحاجة، وما دام واجده مقيمًا في دار الحرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن نافع عن ابن عمر، ﵄ قال: «كنا نصيب في مغازينا العسل والعنب، فنأكله ولا نرفعه» .\nوفي رواية عبيد الله بن عمر: «أن جيشا غنموا في زمان رسول الله ﷺ طعاما وعسلا، فلم يؤخذ منهم الخمس» .\nأخرجه البخاري (٤/١١٦) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد، عن أيوب. وأبو داود (٢٧٠١) قال: حدثنا إبراهيم بن حمزة الزبيري، قال: ثنا أنس بن عياض، عن عبيد الله.\nكلاهما (أيوب، وعبيد الله) عن نافع، فذكره.","vol":"2","page":689},{"text":"١١٩٠ - (د) القاسم مولى عبد الرحمن - ﵀-: عن بعض أصحاب رسولِ الله ﷺ قال: كُنَّا نأكُل الْجَزَرَ (١) في الغَزْوِ، ولا نَقْسِمُهُ، حتى إن كنا لنرجعُ إلى رِحالنِا وأخْرِجَتُنا منه مَمْلُوءةٌ (٢) . أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجزر) جمع جزور، وهو الواحد من الإبل، يقع على الذكر والأنثى.\n_________\n(١) قال في \" نيل الأوطار \": هو \" الجزر \" بفتح الجيم: جمع جزور: وهي الشاة التي تجزر: أي تذبح، كذا قيل. وقد قيل: إن الجزر في الحديث بضم الجيم والزاي: جمع جزور، ووقع في بعض نسخ أبي داود \" الجزور \" وكذلك في المشكاة، وفي بعضها \" كنا نأكل الحزر \" بالحاء المهملة والزاي ثم الراء، قال في \" النهاية \": \" لا تأخذوا من جزرات أموال الناس \" أي ما يكون قد أعد للأكل، والمشهور بالحاء المهملة.\n(٢) قال في \" النهاية \": الأخرجة: جمع الخرج، وهو من الأوعية، والصواب فيه: الخرجة - بكسر الخاء وتحريك الراء، على وزن حجرة، وفي نسخة \" مملأة \" بدل \" مملوءة \".\n(٣) رقم (٢٧٠٦) في الجهاد، باب في حمل الطعام من أرض العدو من حديث عمرو بن الحارث، عن ابن حرشف الأزدي، عن القاسم مولى عبد الرحمن، وابن حرشف الأزدي مجهول، والقاسم تكلم فيه غير واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٠٦) حدثنا سعيد بن منصور، قال: ثنا عبد الله بن وهب. قال: أخبرني عمرو بن الحرث أن ابن حرشف الأزدي حدثه عن القاسم مولى عبد الرحمن عن بعض أصحاب النبي ﷺ، فذكره.","vol":"2","page":690},{"text":"١١٩١ - (د) عمرو بن عبسة - ﵁ -: قال: صَلَّى بنا رسولُ الله ﷺ إلى بعيرٍ من المغنم، فلمَّا صَلَّى أخذَ وبَرَة من جَنَبِ البعيرِ، ثم قال: لا يَحلُّ لي من غنائمكم مثلُ هذا، إلا الخمسُ، والخُمسُ مردودٌ فيكم. ⦗٦٩١⦘ أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٥٥) في الجهاد، باب في الإمام يستأثر بشيء من الفيء لنفسه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (٢٧٥٥) قال: ثنا الوليد بن عتبة، قال: ثنا الوليد «ابن مسلم»، قال: ثنا عبد الله بن العلاء، أنه سمع أبا سلام الأسود، فذكره.","vol":"2","page":690},{"text":"١١٩٢ - (س) عبادة بن الصامت - ﵁ -: قال: أخذَ رسولُ الله ﷺ يوم خَيْبَرَ (١) وَبَرَة من جَنْبِ بعيِرهِ. فقال: «أيها الناس، إنه لا يحلُّ لي مِمَّا أَفَاءَ الله عليكم قَدْرَ هذه، إلا الخُمُسُ، والخمسُ مَرْدُودٌ عليكم» .أخرجه النسائي (٢) .\n_________\n(١) في سنن النسائي: حنين.\n(٢) ٧ / ١٣١ في الفيء، وإسناده حسن، وحسنه الحافظ في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١٣١، ١٣٢) أخبرنا عمرو بن يزيد. قال: حدثنا ابن أبي عدي. قال: حدثنا حماد بن سلمة عن محمد بن إسحاق عن عمرو بن شعيب عن أبيه عن جده، فذكره.","vol":"2","page":691},{"text":"١١٩٣ - (س) عمرو بن شعيب، عن جده، - ﵄ -: أَنَّ رسولَ اللهِ ﷺ وذكر نحوه. أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٣١ و١٣٢ في قسم الفيء، وإسناده حسن، وحسنه الحافظ في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٢/١٨٤) (٦٧٢٩) قال: حدثنا عبد الصمد، قال: حدثنا حماد، يعني ابن سلمة. وفي (٢/٢١٨) (٧٠٣٧) قال: حدثنا يعقوب، قال: حدثنا أبي. وأبو داود (٢٦٩٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. والنسائي (٦/٢٦٢) . و(٧/١٣١) قال: أخبرنا عمرو بن يزيد، قال: حدثنا ابن أبي عدي. قال: حدثنا حماد بن سلمة.\nكلاهما -حماد، وإبراهيم بن سعد والد يعقوب - عن محمد بن إسحاق، عن عمرو بن شعيب، عن أبيه، فذكره.\nقلت: فيه ابن إسحاق، وهو مدلس، وقد عنعنه.","vol":"2","page":691},{"text":"١١٩٤ - (ت) عبد الله بن عباس - ﵄ -: أنَّ النبيَّ ﷺ قال: لوفْدِ عبدِ الْقَيْسِ: «آمُرُكُمْ أَنْ تُؤدُّوا خُمُسَ ما غَنِمْتُمْ» .\nقال الترمذي (١): وفي الحديث قِصّةٌ، ولم يذكرها.\nوالقصَّةُ: هي حديث طويل قد ذُكِر بطوله في كتاب الإيمان من حرف الهمزة (٢) .\n_________\n(١) رقم (١٥٩٩) في السير، باب ما جاء في الخمس.\n(٢) راجع الحديث رقم (٨) في الإيمان والإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٥٩٩) حدثنا قتيبة حدثنا عباد بن عباد المهلبي عن أبي جمرة عن ابن عباس، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح حدثنا قتيبة حدثنا حماد بن زيد عن أبي جمرة عن ابن عباس نحوه.","vol":"2","page":691},{"text":"١١٩٥ - (خ د س) جبير بن مطعم - ﵁ -: قال: مَشَيْتُ أنا ⦗٦٩٢⦘ وعثمان بنُ عفَّانَ إلى النبيِّ ﷺ، فقلتُ: يا رسولَ الله، أعطيتَ بني المطلب وتركْتَنَا، ونحنُ وهُمْ بمنزلةٍ واحدةٍ؟ فقال رسول الله ﷺ: «إنَّما بنُو المطَّلِبِ وبنُو هاشمٍ شيءٌ واحدٌ» .\nوفي رواية، فقلنا: أعطَيْتَ بني المطَّلِب من خُمُس خيبر وتركْتَنَا - وزادَ: قال جبيرٌ - ولم يَقسِم النبيُّ ﷺ لبني عبد شَمْسٍ، ولا لبنِي نَوْفَلٍ شيْئًا.\nوقال ابن إسحاق: عبدُ شمسٍ وهاشمٌ والمطلب: إخْوَةٌ لأُمٍّ، وأُمُّهُمْ: عاتِكَةُ بنتُ مُرَّة، وكان نَوفلٌ أخاهُم لأبيهم. هذه رواية البخاري.\nوفي رواية أبي داود، أَنَّ رسولَ اللهِ ﷺ لم يكُنْ يَقْسِمُ لِبَني عبد شمْسٍ، ولا لبني نَوفَلٍ من الخُمسُ شيئًا، كما قسَمَ لِبَنِي هاِشم وبني المطَّلب، قال: وكان أبو بكرٍ يقْسِم الخُمُس نحو قَسْم رسولِ الله ﷺ، غَيْرَ أنه لم يكُنْ يُعْطِي منه قُرْبَى رسولِ الله ﷺ، كما يُعْطيهم رسولُ الله ﷺ، وكان عمرُ يُعْطِيهم ومن كان بعده مِنْهُ.\nوفي أخرى له أن جُبَيْرَ بن مُطْعِم جاء هو وعثمانُ بنُ عفَّانَ يُكلِّمان رسولَ الله ﷺ فيما يَقْسِمُ من الخُمُس في بَني هاشمٍ وبني المطَّلِبِ فقلتُ: يا رسولَ الله، قسمتَ لإخْوَانِنَا بَني المطلب، ولم تُعْطِنَا شيئًا، وقَرابتُنا وقَرَابَتُهُمْ واحدةٌ؟ فقال النبي ﷺ: «إنَّما بنُو هاشم وبنُو المطلب شيءٌ واحدٌ»، قال جُبَيْرٌ: ولم يَقْسِمْ لبني عبد شمسٍ، ولا لبني نوفَلٍ من ذلك ⦗٦٩٣⦘ الخُمُسَ، كما قَسَمَ لبَنِي هاشم وبَنِي المطَّلب، قال: وكان أبو بكرٍ يَقْسِمُ الخُمُس نحو قَسْمِ رسولِ الله ﷺ، غَيْرَ أنه لم يكن يُعْطِي قُرْبى رسول الله ﷺ، ما كان النَّبيُّ يُعْطِيهِمْ، قال: وكان عمر يُعْطِيهِمْ منه، وعثمانُ بعدَهُ.\nوفي أخرى له وللنسائي قال: لمَّا كان يومُ خَيْبَرَ، وضَعَ رسولُ الله ﷺ سَهْمَ ذِي الْقُرْبَى في بني هاشم وبني المطَّلب، وتَرَكَ بني نَوْفَلٍ وبني عبدِ شَمْسٍ، فَاْنطَلَقْتُ أنا وعُثمانُ بن عفَّانَ، حتى أتينا النبيَّ ﷺ، فقلْنَا: يا رسولَ الله هَؤلاء بنو هِاشمٍ لا نُنْكِرُ فَضْلَهُمْ لِلْمَوْضعِ الذي وَضَعَكَ الله به منهم، فَما بَالُ إْخواننا بني المطَّلب أعْطَيْتَهُمْ وتركْتَنا، وقَرابَتُنا واحدةٌ؟ فقال رسولُ الله ﷺ: «إنَّا وبنُو المطلب لا نَفْتَرِقُ في جاهليةٍ ولا إسلامٍ، وإنما نحنُ وَهُمْ شيءٌ واحدٌ» وشبَّكَ بين أصابعه.\nوأخرجه النسائي أيضًا بنحو من هذه الروايات من طُرقٍ عدَّةٍ بتغيير بعض ألفاظها، واتِّفاق المعنى (١) .\n_________\n(١) البخاري ٦ / ١٧٤ في الجهاد، باب ومن الدليل على أن الخمس للإمام وأنه يعطي بعض قرابته دون بعض ما قسم النبي ﷺ لبني المطلب وبني هاشم من خمس خيبر، وفي الأنبياء، باب مناقب قريش، وفي المغازي، باب غزوة خيبر، وأبو داود رقم (٢٩٧٨) و(٢٩٧٩) و(٢٩٨٠) في الخراج والإمارة، باب بيان مواضع قسم الخمس وسهم ذي القربى، والنسائي ٧ / ١٣٠، ١٣١ في الفيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٨١) قال: حدثنا يزيد بن هارون. وأبو داود (٢٩٨٠) قال: حدثنا مسدد، قال: حدثنا هشيم. والنسائى (٧/١٣٠) قال: أخبرنا محمد بن المثنى، قال: حدثنا يزيد بن هارون. كلاهما (يزيد، وهشيم) عن محمد بن إسحاق.\n٢ - وأخرجه أحمد (٤/٨٣) قال: حدثنا عثمان بن عمر. وفي (٤/٨٥) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثني عبد الله بن المبارك. والبخاري (٥/١٧٤) قال: حدثنا يحيي بن بكير، قال: حدثنا الليث. وأبو داود (٢٩٧٨) قال: حدثنا عبيد الله بن عمر بن ميسرة، قال: حدثنا عبد الرحمن بن مهدي عن عبد الله بن المبارك وفي (٢٩٧٩) قال: حثنا عبيد الله عبيد الله بن عمر، قال: حدثنا عثمان بن عمر. وابن ماجة (٢٨٨١) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا أيوب بن سويد. والنسائي (٧/١٣٠) قال: أخبرنا عبد الرحمن بن عبد الله بن عبد الحكم، قال: حدثنا شعيب بن يحيى، قال: حدثنا نافع بن يزيد. خمستهم - عثمان، وابن المبارك، والليث، وأيوب بن سويد، ونافع بن يزيد - عن يونس بن يزيد.\n٣ - وأخرجه البخاري (٤/١١١) قال: حدثنا عبد الله بن يوسف. وفي (٤/٢١٨) قال: حدثنا يحيى بن بكير. كلاهما (ابن يوسف، وابن بكير) قالا: حدثنا الليث، عن عقيل.\nثلاثتهم (ابن إسحاق، ويونس، وعقيل) عن الزهري، عن سعيد بن المسيب، فذكره.","vol":"2","page":691},{"text":"١١٩٦ - (د) عبد الرحمن بن أبي ليلى -﵀-: قال: سمعتُ عليًّا ⦗٦٩٤⦘ يقولُ: ولأني رسولُ الله ﷺ على خُمُسِ الخُمُسِ، فوضعتُه مواضِعَهُ حياتَهُ وحياةَ أبي بكرٍ، وحياةَ عمر، فأُتِي عمرُ بمالٍ آخرَ حياتِهِ، فدعاني، فقال: خُذه، فقلتُ: لا أُرِيدُهُ، فقال: خُذْهُ، فأنتم أحقُّ به، قلتُ: قد اسْتَغْنَيْنا عنه، فجعله في بيت المال.\nوفي رواية قال: اجتمعتُ أنا والعباسُ وفَاطِمةُ وزيدُ بنُ حارثَةَ عندَ النبيِّ ﷺ، فقلتُ: يا رسول الله، إنْ رأَيْتَ أنْ تُوَلِّيَني حَقَّنا من هذا الخُمُسِ في كتاب الله، فأَقْسِمَهُ في حياتِك كَيْلا يُنازِعَني أحدٌ بعدَك فَاْفَعلْ. قال: فَفَعَلَ ذلك [قال] فقَسَمْتُه حياةَ رسولِ اللهِ ﷺ، ثم وَلانِيهِ أبو بكرٍ، حتى إذا كانت آخرَ سنةٍ من سنيِّ عمر فإنه أتاه مالٌ كثيرٌ، فَعزلَ حقَّنا، ثم أرْسلَ إليَّ فقلتُ: بِنَا عَنْهُ العامَ غِنى، وبالمسلمين إليه حاجةٌ، فَاردُدْه عليهم [فردَّهُ عليهم، ثم لم يَدْعُني إليه أحدٌ بعدَ عمر] فلقيتُ العباسَ بعد ما خرْجتُ من عند عمر فأخبرَتُهُ. فقال: لقد حرَمْتَنا الغَدَاةَ شيئًا لا يُرَدُّ علينا أبدًا، وكان رجُلًا داهيًا. أخرجه أبو داود (١) . ⦗٦٩٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (داهيًا) الداهي من الرجال: الفطن الجيد الرأي.\nقال الخطابي: الرواية \" إنما بنو هاشم وبنو عبد المطلب شيء واحد \" بشين معجمة، قال: وكان يحيى بن معين يرويه بسين غير معجمة، مكسورة مشددة الياء، أي: سواء، يقال: هذا سِيّء هذا، أي مثله ونظيره.\n_________\n(١) رقم (٢٩٨٣) و(٢٩٨٤) في الخراج والإمارة، باب بيان مواضع قسم الخمس وسهم ذي القربى، وهو حديث حسن، في سند الرواية الأولى أبو جعفر الرازي واسمه عيسى بن ماهان صدوق لكنه سيء الحفظ وبقية رجاله ثقات، وقد تابعه في الرواية الثانية حسين بن ميمون الخندقي، وهو وإن كان لين الحديث فإنه يصح للمتابعة، وباقي رجال الإسناد ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٨٣) حدثنا عباس بن عبد العظيم ثنا يحيى بن أبي كثير ثنا أبو جعفر الرازي عن مطرف عن عبد الرحمن بن أي ليلى قال: سمعت عليّا يقول، فذكره.\nوأخرجه أبو داود (٢٩٨٤) حدنثا عثمان بن أبي شيبة، ثنا ابن نمير ثنا هاشم بن البريد ثنا حسين بن ميمون عن عبد الله بن عبد الله عن عبد الرحمن بن أبي ليلى، قال: سمعت عليّا، فذكره.","vol":"2","page":693},{"text":"١١٩٧ - (س د) يزيد بن هرمز - ﵀-: أنَّ نَجْدَةَ الحْرُوريَّ حين حجَّ في فتنة ابن الزُّبَيْرِ، أرسل إلى ابن عباس يسأله عن سهم ذي الْقُرْبى، [ويقول]: لِمَنْ تراهُ؟ فقال ابن عباس: لِقُرْبَى رسولِ الله ﷺ، قَسَمَهُ رسولُ الله لهم، وقد كان عمرُ عرضَ علينا من ذلك عَرْضًا رَأَيْنَاهُ دون حقِّنا، فَردَدْناهُ عليه، وأبَيْنا أَنْ نقبَلهُ. هذه رواية أبي داود (١) .\nوفي رواية النسائي قال: كتبَ نَجْدَةُ إلى ابنِ عباسٍ يسأله عن سهم ذي القُرْبَى: لمن هو؟ قال يزيدُ بنُ هرمز: فأنا كتبتُ كتابَ ابن عباسٍ إلى نَجْدةَ، كتبَ إليه: كَتَبْتَ تسْألُني عن سهمٍ ذي القُربى: لمن هو؟ وهو لنا أهلَ الْبَيْت، وقد كان عمرُ دَعانا إلى أنْ يُنْكِحَ منه أَيِّمنَا، ويَحْذِيَ منهُ عَائِلَنَا، ويقضيَ منه عن غارِمنا، فأَبيْناَ إلا أنْ يُسَلِّمَهُ إلينا، وأبى ذلك، فتركناه عليه.\nوفي أخرى له مثل أبي داود، وفيه: كان الذي عَرضَ عليهم: أنْ ⦗٦٩٦⦘ يُعِيَن ناكِحَهُمْ، ويَقْضِيَ عَنْ غارمِهِمْ، ويُعْطِي فقيرَهم، وأَبى أن يزيدَهُمْ، على ذلك (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أيِّمًا) الأيم من الرجال والنساء: الذي لم يتزوج، ذكرًا كان أو أنثى بكرًا أو ثيبًا.\n(يُحذي) يعطي.\n(غارِمنا) الغارم: المديون.\n_________\n(١) وأخرجه أيضًا مسلم في صحيحه بمعناه رقم (١٨١٢) في الجهاد، باب النساء الغازيات يرضخ لهن ولا يسهم.\n(٢) أخرجه أبو داود رقم (٢٩٨٢) في الخراج والإمارة، باب بيان مواضع قسم الخمس وسهم ذي القربى، والنسائي ٧ / ١٢٨، ١٢٩ في قسم الفيء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم برقم","vol":"2","page":695},{"text":"<span data-type=\"title\" id=toc-296>الفرع الرابع: في الفيء، وسهم رسول الله ﷺ</span>\n١١٩٨ - (د) عامر الشعبي - ﵀-: قال: كان لرسول الله ﷺ سَهْمٌ يُدْعَى: الصَّفِيَّ، إنْ شاءَ عبدًا، أو أمة، أو فَرَسًا، يختارُه قبلَ الخُمُس. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصفي) ما كان يصطفيه رئيس الجيش من الغنائم لنفسه، يأخذه ⦗٦٩٧⦘ خارجًا عن القسمة، وهو الصفية أيضًا، والجمع: الصفايا.\n_________\n(١) رقم (٢٩٩١) في الخراج والإمارة، باب ما جاء في سهم الصفي، ورجاله ثقات، لكنه مرسل، عامر الشعبي لم يدرك النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (٢٩٩١) حدثنا محمد بن كثير أخبرنا سفيان عن مطرف عن عامر الشعبي، فذكره.\nعامر الشعبي لم يدرك النبي ﷺ.","vol":"2","page":696},{"text":"١١٩٩ - (د) ابن عون - ﵀-: قال: سألتُ محمدًا - وهو ابنُ سيرين - عن سَهْمِ رسول الله ﷺ الصَّفيَّ؟ قال: كانَ يُضرَبُ له مع المسلمين بسهم، وإن لم يَشْهَدْ، والصَّفيُّ: يؤخَذُ له رأْسٌ من الخُمُسِ، قبل كلِّ شيء. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٩٢) في الخراج والإمارة، باب ما جاء في سهم الصفي، ورجاله ثقات أيضًا، لكنه مرسل كسابقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (٢٩٩٢) قال: ثنا محمد بن بشار، قال: ثنا أبو عاصم وأزهر، قالا: ثنا ابن عون، فذكره.","vol":"2","page":697},{"text":"١٢٠٠ - (د) قتادة - ﵀ -: قال: كان رسولُ الله ﷺ إذا غَزَا بِنَفْسِهِ كان له سهْمُ صفيٍّ، يأخُذُهُ من حيثُ شاءَ، فكانت صَفِيَّةُ من ذلك السَّهْمِ وكان إذا لم يَغْزُ بنفسه ضُرِبَ له بسهمِ، ولم يُخَيَّر. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٩٣) في الخراج والإمارة، باب ما جاء في سهم الصفي مرسلًا، وفيه سعيد بن بشير، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٩٣) حدثنا محمود بن خالد السلمي ثنا عمر يعني ابن عبد الواحد عن سعيد - يعني ابن بشير - عن قتادة، فذكره.","vol":"2","page":697},{"text":"١٢٠١ - (د) عائشة - ﵂ -: قالت: كانت صَفِيَّةُ من الصَّفيِّ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٩٤)، وإسناده صحيح، وصححه ابن حبان والحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٩٤) قال: ثنا نصر بن علي، قال: ثنا أبو أحمد، قال: نا سفيان، عن هشام بن عروة، عن أبيه، فذكره.","vol":"2","page":697},{"text":"١٢٠٢ - (خ م ت د س) مالك بن أَوْس بن الحدثان - ﵁ -: قال: أرسلَ إليَّ عُمَرُ، فَجِئْتُهُ حين تعالَى النَّهارُ، قال: فوجدتُهُ في بَيْتِه جالسًا على سَرِيرٍ، مُفْضِيًا إلى رِمالِهِ، مُتَّكِئًا على وِسادةٍ من أدَمٍ، فقال لي: يا مَالِ، ⦗٦٩٨⦘ إنَّهُ قَدْ دَفَّ أهلُ أبْياتٍ من قومك، وقد أمرْتُ فيهم برَضْخٍ، فَخُذْهُ فَاقْسِمْهُ بينهم، قال: قلتُ: لو أمرتَ بهذا غيري؟ قال: خُذْهُ يا مالِ، قال: فجاءَ يَرْفا (١)، فقال: هل لك يا أمير المؤمنين في عثمانَ وعبد الرحمن بن عوف والزبير وسعد؟ فقال عمر: نعم، فَأذِنَ لهم فدخَلُوا، ثم جاء، فقال: هل لك في عباس وعلي؟ قال: نعم، فَأذِنَ لهما، فقال العباسُ: يا أمير المؤُمنين: اقض بيني وبين هذا، فقال القوم: أجَلْ، يا أمير المؤمنين، فاقْضِ بينهم وأرِحْهُمْ، قال مالك بنُ أوسٍ: فَخُيِّلَ إليَّ أنهم قد كانوا قَدَّمُوهُمْ لذلك، فقال عمر: اتئِدُوا، أنْشُدُكم باللهِ الذي بإِذنِه تقوُم السماء والأرضُ، أتَعْلَمُونَ أَنَّ رسولَ اللهِ ﷺ قال: «لا نُورَثُ ما تركْنَا صدقة (٢)؟» قالوا: نعم، ثم أَقْبَلَ على العبَّاسِ، وعليّ، فقال: أنْشُدُكما باللهِ الذي بإذْنِه تَقومُ السماءُ والأرض، أتَعْلَمَانِ أَنَّ رسولَ اللهِ ﷺ قال: «لا نُورَثُ، ما تركْنَا صَدقَة؟» قالا: نعم، قال عمر: إنَّ الله ⦗٦٩٩⦘ كان خَصَّ رسولَهُ ﷺ بخاصَّةٍ لم يَخْصُصْ بها أحدًا غيره (٣)، فقال: ﴿ما أَفَاءَ الله على رسولِهِ مِنْ أَهْلَ القُرَى فَلِلَّهِ وللرَّسولِ﴾ [الحشر: ٧] .\nوفي رواية وقال: ﴿وما أفاءَ الله على رسوله منهم فما أوْجَفْتُمْ عليه من خَيْلٍ ولا ركاب﴾ [الحشر: ٦]، قال: فَقَسمَ رسولُ الله ﷺ بينكم أموالَ بَني النَّضِير، فواللهِ ما اسْتَأْثَرَها عليكم، ولا أخَذها دُونكم حتى بَقيَ هذا المالُ، فكان رسولُ الله ﷺ يأْخُذُ منه نَفَقة سنَةٍ، ثم يجعلُ ما بقي أسْوَةَ المال - وفي رواية: ثم يجعلُ ما بقي مَجْعَلَ مالِ الله - ثم قال: أنشُدُكمْ بالله الذي بإذْنِهِ تَقَومُ السماء والأرض، أتَعْلَمُونَ ذلك؟ قالوا: نعم، ثم نَشدَ عَباسًا وعليًّا بمثل ما نَشَدَ به القومَ: أتَعْلَمَانِ ذلك؟ قالا: نعم، قال: فلما تُوفِّيَ رَسُولُ الله ﷺ قال أبو بكر: أنا وَليُّ رَسُول اللهِ ﷺ - زاد في رواية: فَجِئْتُمَا، تَطْلُبُ أَنت ميراثكَ من ابنِ أخِيكَ، ويطلبُ هذا ميراث امرأتهِ من أبيها؟ فقال أبو بكرٍ: قال رسولُ الله ﷺ: لا نُورَثُ، ما تركْنَا صَدقَةٌ، ثم اتَّفَقا - ثم تُوفِّيَ أَبو بكرٍ، وأنا وَليُّ رسول الله ﷺ وَوَليُّ أبي بكْرٍ، فَوَلِيتُها، ثم جئتَني أنت وهذا، وأنْتما جميعٌ، وأمرُكما واحدٌ، فَقُلتُمْ: ادْفَعْها إلينا، فقلتُ: إنْ شِئتُمْ دَفعْتُها إليكم، على أنَّ ⦗٧٠٠⦘ عليكما عهدَ الله وأَنْ تَعْمَلا فيها بالذي كانَ يعملُ رسولُ الله ﷺ. فَأَخذْتُماها بذلك، أكَذَلكَ؟ قالا: نعم، قال: ثم جئتُماني لأقضيَ بينكما، ولا والله، لا أَقْضِي بينكما بغير ذلك، حتى تقومَ الساعةُ، فإنْ عَجَزْتُما عنها فَرُدَّاها إليَّ.\nوفي رواية: وأنَّ عمر قال: كانت أموالُ بني النضيرِ مِمَّا أفاءَ الله على رسوله ﷺ مما لم يُوجِفْ عليه المسلمون بخيلٍ، ولا ركابٍ، فكانت للنبيِّ خاصة، فكان يُنفِقُ على أهله نَفقَةَ سَنةٍ.\nوفي رواية: ويَحْبِسُ لأهلِه قُوتَ سَنَتِهمْ، وما بقيَ جَعَلهُ في الكُراعِ والسلاح، عُدَّة في سبيل الله.\nهذه رواية البخاري ومسلم بموجب ما أخرجه الحميدي.\nوقال الحميدي: وقد تركنا من قول عمر - في مُعاتبتِهما ومن قولهما ألفاظًا ليستْ من المُسْنَد.\nوالذي وجدتُه في كتاب البخاري من تلك الألفاظ - زيادة على ما أخرجه الحميدي بعد قوله: اْقضِ بَيْني وبين هذا الظالم - اسْتَبَّا، قال: وهما يختصمانِ فيما أفَاءَ الله على رسوله من بني النضير. فقال الرَّهطُ - عُثمانُ وأصحابه -: يا أمير المؤمنين، اقْض بينهما، وأرحْ أحدهما من الآخر.\n- وبعد قوله: فقال أبو بكرٍ: أنا وَلِيُّ رسول الله ﷺ، فقبضها فعمل فيها ⦗٧٠١⦘ بما عمل رسولُ الله ﷺ، وأنتما حينئذ - وأقْبلَ على عَلِيٍّ وعباس - تَزْعُمَانِ: أن أبا بكر فيها كذا، واللهُ يَعْلَمُ إنَّه فيها صادقٌ، بارٌّ رَاشِدٌ، تابعٌ للحقِّ، وكذلك زاد في حق نفسه، قال: والله يعلم إنِّي فيها صادق، بارٌّ راشد، تابع للحق.\nوزادَ في آخر الحديث: فإنْ عَجَزْتُمَا عنها، فادْفَعَاهَا إليَّ، فأنا أكْفِيكُماهَا.\nوفي كتاب مسلم: فقال عَبَّاسٌ: يا أميرَ المؤمنين: اقْضِ بيْني وبين هذَا الكاذِبِ الْغَادِرِ الخَائِن (٤) . ⦗٧٠٢⦘\nوفيه قال أبو بكرٍ: قال رسولُ اللهِ ﷺ: «لا نُورَثُ، ما تركْنَا ⦗٧٠٣⦘ صَدقَة» فَرَأَيْتُماهُ كاذِبًا آثمًا، غادرًا خائنًا، واللهُ يعلم إنَّهُ لصادقٌ، بارٌّ راِشدٌ، تابِعٌ للحَقِّ، ثم تُوُفِّي أبو بكر، فقلتُ: أنا وليُّ رسولِ الله ﷺ ووليُّ أبي بكرٍ، فرأيْتُماني كاذِبًا آثمًا، غادِرًا خائنًا، واللهُ يعلمُ إنِّي لصادقٌ، بَارٌّ راِشدٌ، تابعٌ للحق، فَوَلِيتُها.\nوأخرجه الترمذي مختصرًا، وهذا لفظه: قال مالكُ بن أوس: دخلتُ على عمرَ بن الخطاب، ودخل عليه عثمانُ بنُ عفَّان، والزبيرُ بنُ العوام، وعبدُ الرّحمن بنُ عوفٍ، وسعدُ بن أبي وقَّاصٍ، ثم جاء عليٌّ والعبَّاسُ ⦗٧٠٤⦘ يختصمان، فقال عمر لهم: أنْشُدكم بالله الذي بإذنه تقوم السماء والأرض، أتَعْلمونَ أنَّ رسولَ الله ﷺ قال: «لا نُورَثُ، ما تركْنَا صَدقَةٌُ؟» قالوا: نعم، قال عمر: فلمَّا تُوفِّيَ رسولُ الله ﷺ قال أبو بكرٍ: أنا وليُّ رسول اللهِ ﷺ، فجئتَ أنتَ وهذا إلى أبي بكرٍ، تطلبُ أنتَ ميراثكَ من ابن أخيك، ويطلبُ هذا ميراثَ امرأته من أبيها، فقال أبو بكر: إنَّ رسولَ الله ﷺ قال: «لا نُورَثُ، ما تركْنَا صَدقَة» والله يعلمُ إنه صادقٌ، بارٌّ راشدٌ، تابع للحقِّ.\nقال الترمذي: وفي الحديث قِصة طويلة، ولم يذكرها.\nوأخرجه أبو داود بطوله، وزاد فيه: «والله يعلم إنه صادق، بارٌّ راشدٌ، تابعٌ للحق» .\nثم قال أبو داود: إنما سألا: أن يُصَيِّرَه نصفين بينهما؟ لا أنهما جهلا عن ذلك أن النبيَّ ﷺ قال: «لا نُورَثُ، ما تركْنَا صَدقَة» فإنهما كانا لا يطلبان إلا الصواب، فقال عُمرُ: لا أوقِعُ عليه اسم القَسْمِ، أدَعُهُ على ما هو.\nوفي رواية أخرى له بهذه القصة: قال: «وهما - يعني عليًّا والعباس - يخْتصمان فيما أفاءَ اللهُ على رسَوُلهِ من أموالِ بني النضير» .\nوأخرجه النسائي بنحوٍ من هذه الرواية، وهذه أتمُّ لفظًا.\nوزاد: ثم قال: ﴿واعْلَمُوا أَنَّما غَنِمْتُمْ من شيءٍ فأَنَّ للَّه خُمُسَهُ ⦗٧٠٥⦘ وللرَّسُولِ ولذي القُربى واليتامى والمساكين﴾ [الأَنْفَال: ٤١] هذه لهؤلاء ﴿إنَّما الصدقاتُ للفقراءِ والمساكينِ والعاملينَ عليها والمؤلَّفَةِ قلوبهم وفي الرِّقاب والغارمين وفي سبيل الله وابن السبيل﴾ [التوبة: ٦٠] هذه لهؤلاء ﴿وما أَفَاءَ الله على رسوله منهم فَمَا أَوْجَفْتُمْ عليه من خَيْلٍ ولا ركابٍ﴾ [الحشر: ٦] قال: قال الزهري: هذه لرسول الله ﷺ خاصَّة، قُرى عُرَيْنَة (٥) .\nقال: كذا وكذا ﴿ما أفَاءَ اللَّه على رسولِهِ مِنْ أَهْل القُرَى فَلِلَّهِ وللرَّسُولِ ولذي الْقُرْبى واليتامَى والمساكين﴾ [الحشر: ٧] و﴿لِلْفُقَراءِ المهاجرينَ الذين أُخرِجُوا من ديارهم وأَموالهم﴾ [الحشر: ٨]، ﴿والذين تَبوّءُوا الدَّارَ والإيمان من قبلهم﴾ [الحشر: ٩]، ﴿والذين جاءُوا من بعدهم﴾ [الحشر: ١٠]، فاسْتَوَعبَتْ هذه الآيةُ النّاسَ، فلم يبق رَجُلٌ من المسلمين إلا وله في هذا المالِ حقٌّ- أو قال: حظٌّ- إلا بَعضَ مَنْ تَمْلِكُونَ من أَرِقَّائِكمْ، ولَئنْ عِشتُ - إن شاء اللهُ - لَيأْتِيَنَّ على كلِّ مُسلمٍ حقُّهُ - أو قال: حظُّهُ.\nوأخرج أبو داود عن الزهري قال: قال عمر: ﴿فما أوْجَفْتُمْ عليه من خَيْلٍ ولا ركابٍ﴾ .\nوذكر مثل ما قد ذكره النسائي في حديثه ... إلى آخره (٦) . ⦗٧٠٦⦘\nوفي رواية أخرى لأبي داود (٧) . قال أبو البُختري: سمعتُ حديثًا من رجلٍ، فأعجبني. فقلت: اكتُبْه لي، فَأتَى به مكتوبًا مُذَبَّرًا (٨): دَخلَ العباسُ وعليٌّ على عمرَ، وعنده طلْحَةُ، والزبيرُ، وعبدُ الرحمن، وسعدٌ، وهما يختصمان، فقالَ عمرُ لطلحةَ، والزبير، وعبد الرحمن، وسعدٍ: ألم تعلموا: أنَّ رسولَ الله ﷺ قال: «كلُّ مالِ النبيِّ صَدقَةٌ، إلا ما أطعمهُ أهلَه، أو كَسَاهُم، إنا لا نُورَث؟» قالوا: بَلى، قال: فكان رسولُ الله ﷺ يُنْفِقُ من ماله على أهله، ويتصدَّقُ بِفَضْلِهِ، ثمَّ توفِّيَ رسولُ الله ﷺ، فولِيها أبو بكرٍ سَنَتَيْن، وكان يَصَنعُ الذي كان يصنعُ رسولُ الله ﷺ ... ثم ذكر شيئًا من حديثِ مالك بن أوس.\nوفي رواية أخرى عن مالك بن أوس قال: كان فيما احْتَجَّ به عمر أنْ قال: كانتْ لرسولِ الله ﷺ ثلاثُ صَفَايا: بَنُو النَّضير وخَيْبَر وفدكُ، فأمَّا بَنُو النَّضير: فكانت حَبْسًا لِنَوائبِه، وأما فدكُ: فكانَتْ حَبْسًا لأبناءِ السبيل، وأما خيبر فجزَّأها رسولُ الله ﷺ ثلاثَة أجزاءٍ: جُزْئينِ بين المسلمين، وجزءًا نفقة لأهله، فما فَضَلَ عن نَفَقَةِ أَهْلِه، جعله بين فُقراءِ المهاجرين.\nقال الزهري: وكانت بنُو النَّضير لرسولِ الله ﷺ، لم يَفْتَحُوهَا عَنْوة افتتحُوهَا على صُلحٍ، فَقَسَمَها رسول الله ﷺ بين المهاجرين، ولم يُعْطِ ⦗٧٠٧⦘ الأنصارَ منها شيئًا، إلا رُجلَيْن كانت بهما حَاجَةٌ.\nوفي رواية مختصرة للترمذي، وأبي داود، والنسائي، عن مالك بن أوس قال: سمعتُ عمرَ بن الخطاب يقولُ: كانت أموالُ بَني النضير، مِمَّا أفَاء الله على رسولِهِ، مِمَّا لم يُوجِفْ عليه المسلمونَ بخَيْلٍ ولا ركابٍ، وكانت لرسوِلِ الله ﷺ خالِصًا، وكان رسولُ الله ﷺ يَعْزِلُ نَفَقَةَ أهلِهِ سنة، ثم يجعلُ ما بقَي في الكُراع والسِّلاحِ: عُدَّة في سبيلِ الله (٩) .\nقال الحميديُّ في كتابه: زادَ البَرْقاني في روايته: قال: فَغَلَبَ على هذه الصدقِة عليٌّ - ﵁ -، فكانت بيدِ عليٍّ، ثم كانت بيد حسنِ بن عَلِيّ، ثم كانت بيد حُسينٍ، ثم كانت بيد علي بن حسْينٍ، ثم كان بيد الحسنِ بن الحسن، ثم كانت بيدِ زيد بن الحسن، ثم كانت بيد عبد الله بن الحسن، ثمَّ ولَيها بنُو العبَّاسِ ⦗٧٠٨⦘.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إلى رمال) رمال السرير: هي الخيوط التي تُضْفَر على وجهه مشبكة.\n(مفضيًا) أفضى إليه: أي ألقى نفسه عليها، لا حاجز بينهما.\n(وسادة) الوسادة: المِخَدّة.\n(يا مال): ترخيم مالك.\n(دَفَّت) يقال: دفَّت دافَّة من الأعراب بدال مهملة: إذا جاؤوا إلى المصر.\n(بِرَضْخ) الرضخ: العطاء ليس بالكثير.\n(اتَّئِد): أمر بالتأني والتثبت في الأمر.\n(أنشدكم): أسألكم وأقسم عليكم.\n(بإذنه): أي بأمره وعلمه.\n(أفاء) أي: جعله فيئًا، وهو ما أعطاه الله من أموال الكفار من غير قتال.\n(استأثرها) الاستئثار: الاستبداد بالشيء والانفراد به.\nقال الخطابي: قول عمر لعلي وعباس: فجئت أنت وهذا، وأمرُكما واحد، وأنتما جميع، يُبَيِّن أنهما إنما اختصما إليه في أسباب الولاية والحفظ، وأن يُوَلِّي كلًاّ منهما نصفًا، ولم يسألاه: أن يقسمها بينهما ميراثًا ومِلْكًا، بعد أن كانا سلماها أيام أبي بكر، وكيف يجوز ذلك وعمر يناشدهما الله: هل ⦗٧٠٩⦘ تعلمان أن رسول الله ﷺ قال: «لا نورث، ما تركنا صدقة» يعترفان به، والحاضرون يشهدون على رسول الله ﷺ بمثل ذلك؟ فأراد عمر أن لا يوقع عليها اسم القسمة، احتياطًا للصدقة، لئلا يجيء مَن بعد علي وعباس، وهي مقسومة، فيدَّعيها مِلكًا وميراثًا.\n(أرِقَّائِكم) الأرقاء: جمع رقيق، وهم العبيد والإماء.\n(حَبْسًا) الحبس: الوقف.\n(لنوائبه) النوائب: قد تقدم ذكرها.\n_________\n(١) في رواية البخاري \" فجاء حاجبه يرفا \" وهو بفتح المثناة من تحت وإسكان الراء، وفاء غير مهموز. هكذا ذكره الجمهور، ومنهم من همزه. وفي \" سنن البيهقي \" في باب الفيء: تسميته: اليرفا، بالألف واللام: هو حاجب عمر بن الخطاب ﵁، ولم يرد ذكره إلا في هذه القصة في الكتب الستة.\n(٢) ولمسلم من حديث عائشة رفعته \" لا نورث ما تركنا فهو صدقة \".\nقال النووي: قال العلماء: والحكمة في أن الأنبياء صلوات الله وسلامه عليهم لا يورثون: أنه لا يؤمن أن يكون في الورثة من يتمنى موته فيهلك، ولئلا يظن بهم الرغبة في الدنيا لوارثهم، فيهلك الظان، وينفر الناس عنهم. اهـ.\n(٣) ذكر القاضي في معنى هذا احتمالين أحدهما: تحليل الغنيمة له ولأمته. والثاني: تخصيصه بالفيء إما كله أو بعضه، كما سبق من اختلاف العلماء.\nقال: وهذا الثاني أظهر، لاستشهاد عمر على هذا بالآية.\n(٤) قال المازري: هذا اللفظ الذي وقع لا يليق ظاهره بالعباس، وحاشا لعلي ﵁ أن يكون فيه بعض هذه الأوصاف، فضلًا عن كلها، ولسنا نقطع بالعصمة إلا للنبي ﷺ أو لمن شهد له بها، لكنا مأمورون بحسن الظن بالصحابة ﵃، ونفي كل رذيلة عنهم، وإذا انسدت طرق تأويلها نسبنا الكذب إلى رواتها. وإذا كان هذا اللفظ لا بد من إثباته، ولم نضف الوهم إلى رواته، فأجود ما حمل عليه: أنه صدر من العباس على جهة الإدلال على ابن أخيه، لأنه بمنزلة ابنه، وقال مالا يعتقده، وما يعلم براءة ابن أخيه منه. ولعله قصد بذلك ردعه عما يعتقد أنه مخطئ فيه، وأن هذه الأوصاف يتصف بها لو كان يفعل ما يفعله عن قصد، وأن عليًا ﵁ كان لا يراها إلا موجبة لذلك في اعتقاده.\nقال المازري: وكذلك قول عمر \" إنكما جئتما أبا بكر فرأيتماه كاذبًا آثمًا غادرًا خائنًا \"، وكذلك ذكر عن نفسه أنهما رأياه كذلك. وتأويل هذا على نحو ما سبق، وهو أن المراد: أنكما تعتقدان أن الواجب أن نفعل في هذه القضية خلاف ما فعلته أنا وأبو بكر، فنحن على مقتضى رأيكما، لو أتينا ما أتينا ونحن معتقدان ما تعتقدانه لكنا بهذه الأوصاف، أو يكون معناه: أن الإمام إنما يخالف إذا كان على هذه الأوصاف، ويتهم في قضاياه، فكأن مخالفتكما لنا تشعر من رآها أنكم تعتقدان ذلك فينا. والله أعلم.\nقال المازري: وأما الاعتذار عن علي والعباس ﵄ في أنهما ترددا إلى الخليفتين، مع قوله ﷺ: \" لا نورث، ما تركنا فهو صدقة \"، وتقرير عمر ﵁ أنهما يعلمان ذلك، فأمثل ما فيه ما قاله بعض العلماء: أنهما طلبا أن يقسماها بينهما نصفين ينتفعان بها على حسب ⦗٧٠٢⦘ ما ينفعهما الإمام بها لو وليها بنفسه، فكره عمر أن يوقع عليها اسم القسمة لئلا يظن مع تطاول الأزمان أنها ميراث وأنهما ورثاها، لا سيما وقسمة الميراث بين البنت والعم نصفان، فيلتبس ذلك، ويظن أنهم تملكوا ذلك.\nومما يؤيد ما قلناه: ما قاله أبو داود: \" أنه لما صارت الخلافة إلى علي ﵁ لم يغيرها عن كونها صدقة \" وبنحو هذا احتج السفاح، فإنه لما خطب أول خطبة قام بها في الناس، قام إليه رجل قد علق في عنقه المصحف فقال: \" أنشدك الله إلا ما حكمت بيني وبين خصمي بهذا المصحف \" فقال: من هو خصمك؟ قال: أبو بكر، في منعه فدك. قال: أظلمك؟ قال: نعم. قال: فمن بعده؟ قال: عمر. قال: أظلمك؟ قال: نعم. وقال في عثمان كذلك. قال: فعلي ظلمك؟ فسكت الرجل فأغلظ له السفاح \". قال القاضي عياض: وقد تأول قوم طلب فاطمة ﵂ ميراثها من أبيها على أنها تأولت الحديث - إن كان بلغها - قوله ﷺ: \" لا نورث \" على الأموال التي لها بال، فهي التي لا تورث ... لا ما يتركون من طعام وأثاث وسلاح. وهذا التأويل خلاف ما ذهب إليه أبو بكر وعمر ﵄، وسائر الصحابة ﵃ أجمعين.\nوأما قوله ﷺ: \" ما تركت بعد نفقة نسائي، ومؤنة عاملي \" فليس معناه: إرثهن منه، بل لكونهن محبوسات عن الأزواج لسببه، أو لعظم حقهن في بيت المال لفضلهن، وقدم هجرتهن، وكونهن أمهات المؤمنين. وكذلك اختصصن بمساكنهم لم يرثها ورثتهن.\nقال القاضي: وفي ترك فاطمة ﵂ منازعة أبي بكر ﵁ بعد احتجاجه عليها بالحديث: التسليم للإجماع على القضية، وأنها لما بلغها الحديث، وبين لها التأويل تركت رأيها، ثم لم يكن منها ولا من ذريتها بعد ذلك طلب الميراث. ثم لما ولي علي الخلافة لم يعدل بها عما فعله أبو بكر وعمر فدل على أن طلب علي والعباس ﵄ إنما كان طلب تولي القيام بها بأنفسهما، وقسمتها بينهما كما سبق. قال: وأما ما ذكر من هجران فاطمة أبا بكر ﵄ فمعناه: انقباضها عن لقائه، وليس هذا من الهجران المحرم الذي هو ترك السلام والإعراض عند اللقاء. وقوله في الحديث: \" فلم تكلمه \" يعني: في هذا الأمر. أو لانقباضها لم تطلب منه حاجة ولا اضطرت إلى لقائه وتكليمه، ولم ينقل قط أنهما التقيا فلم تسلم عليه ولا كلمته. ⦗٧٠٣⦘ قال: وأما قول عمر: \" جئتماني تكلماني وكلمتكما واحدة، جئت يا عباس تسألني نصيبك من ابن أخيك؟ وجاءني هذا يسألني نصيب امرأته من أبيها؟ \" ففيه إشكال، مع إعلام أبي بكر لهم قبل هذا الحديث، وأن النبي ﷺ قال: \" لا نورث \".\nوجوابه: أن كل واحد إنما طلب القيام وحده على ذلك، ويحتج هذا بقربه بالعمومة، وهذا بقرب امرأته بالبنوة وليس المراد: أنهما طلبا ما علما منع النبي ﷺ لهما منه، ومنعهما منه أبو بكر ﵁، وبين لهما دليل المنع، واعترفا له بذلك.\nقال العلماء: وفي هذا الحديث: أنه ينبغي أن يولي أمر كل قبيلة سيدهم، وتفوض إليه مصلحتهم، لأنه أعرف بهم وأرفق بحالهم، وأبعد من أن يأنفوا من الانقياد له. ولهذا قال الله ﷾: ﴿فابعثوا حكمًا من أهله وحكمًا من أهلها﴾ [النساء: ٣٥]، وفيه جواز نداء الرجل باسمه من غير كنية، وفيه جواز احتجاب المتولي في وقت الحاجة لطعامه أو وضوئه أو نحو ذلك. وفيه: جواز قبول خبر الواحد، وفيه استشهاد الإمام على ما يقوله بحضرة الخصمين العدول، لتقوى حجته في إقامة الحق وقمع الخصم، والله أعلم. وانظر \" مختصر المنذري \" (الأحاديث رقم ٢٨٤٣ - ٢٨٤٧) .\n(٥) زاد أبو داود: \" فدك \" بعد قوله: عرينة.\n(٦) رقم (٢٩٧١)، وفيه انقطاع، فإن الزهري لم يسمع من عمر.\n(٧) رقم (٢٩٧٥)، وفي إسنادها رجل مجهول غير أن له شواهد صحيحة.\n(٨) أي: منقوطًا، سهل القراءة.\n(٩) أخرجه البخاري ١٢ / ٤، ٥ في الفرائض، باب قول النبي ﷺ: \" لا نورث ما تركنا صدقة \"، وفي الجهاد، باب المجن ومن يتترس بترس صاحبه وفرض الخمس، وفي المغازي، باب حديث بني النضير ومخرج رسول الله ﷺ إليهم في دية الرجلين، وفي تفسير سورة الحشر، باب قوله تعالى: ﴿ما أفاء الله على رسوله﴾، وفي النفقات، باب حبس الرجل قوت سنة على أهله، وفي الاعتصام، باب ما يكره من التعمق والتنازع في العلم والغلو في الدين والبدع، ومسلم رقم (١٧٥٧) في الجهاد، باب حكم الفيء، والترمذي رقم (١٦١٠) في السير، باب ما جاء في تركة رسول الله ﷺ، وأبو داود رقم (٢٩٦٣)، وإسناده صحيح، و(٢٩٦٤)، وإسناده صحيح، و(٢٩٦٥)، وإسناده صحيح، و(٢٩٦٧)، وإسناده صحيح، وفي الخراج والإمارة، باب صفايا رسول الله ﷺ من الأموال، والنسائي ٧ / ١٣٦، ١٣٧ في قسم الفيء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٥) (١٧٢) و(١/٤٨) (٣٣٦) و(١/١٦٢) (١٣٩١) و(١/١٦٤) (١٤٠٦) و(١/١٧٩) (١٥٥٠) و(١/١٩١) (١٦٥٨) قال: حدثنا سفيان، عن عمرو. وفي (١/٤٧) (٣٣٣) و(١/٦٠) (٤٢٥) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (١/٢٠٨) (١٧٨١) قال: حدثنا أبو اليمان، قال: أنبأنا شعيب. وفي (١/٢٠٨) (١٧٨٢) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب. والبخاري (٤/٩٦) قال: حدثنا إسحاق بن محمد الفروي، قال: حدثنا مالك بن أنس. وفي (٥/١١٣) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، وفي (٧/٨١) قال: حدثنا سعيد بن عفير، قال: حدثني الليث، قال: حدثني عقيل. وفي (٨/١٨٥) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. وفي (٩/١٢١) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، قال: حدثني عقيل. ومسلم (٥/١٥١) قال: حدثني عبد الله بن محمد بن إسماء الضبعي، قال: حدثنا جويرية، عن مالك، وفي (٥/١٥٣) قال: حدثنا إسحاق بن إبراهيم ومحمد بن رافع وعبد بن حميد، قال ابن رافع: حدثنا. وقال الآخران: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وأبو داود (٢٩٦٣) قال: حدثنا الحسن ابن علي ومحمد بن يحيى بن فارس. قالا: حدثنا بشر بن عمر الزهراني، قال: حدثني مالك بن أنس. وفي (٢٩٦٤) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد بن ثور، عن معمر. والترمذي (١٦١٠) قال: حدثنا الحسن بن علي الخلال، قال: أخبرنا بشر بن عمر، قال: حدثا مالك بن أنس. والنسائي في الكبرى «الورقة ٨٢ ب» قال: أخبرني هلال بن العلاء بن هلال الرقي، قال: حدثنا محمد بن حاتم وهو الجرجرائي، قال: حدثنا ابن المبارك، عن معمر ويونس. (ح) وأخبرنا أحمد بن سليمان الرهاوي، قال: حدثنا يحيى بن آدم، قال: حدثنا ابن عيينة، عن معمر وعمرو بن دينار. (ح) وأخبرنا محمد بن منصور المكي، عن سفيان، عن عمرو بن دينار (ح) وأخبرنا عمرو بن علي أبو حفص، قال: حدثني بشر بن عمر بن الحكم، وهو الزهراني، قال: حدثنا مالك. وفي الكبرى «تحفة الأشراف» (٨/١٠٦٣٣) عن محمد بن عبد الأعلى، عن محمد بن ثور، عن معمر.\nسبعتهم - عمرو بن دينار، ومعمر، وشعيب، وابن أخي ابن شهاب، ومالك، وعقيل، ويونس - عن الزهري، عن مالك بن أوس بن الحدثان، فذكره.\n* في رواية عقيل عن الزهري، قال: أخبرني مالك بن أوس بن الحدثان. «قال الزهري»: وكان محمد ابن جبير بن مطعم ذكر في حديثه: فانطلقت حتى دخلت على مالك بن أوس فسألته.\n* الروايات مطولة ومختصرة.\n* أخرجه أحمد (١/٤٩) (٣٤٩) . والنسائي (٧/١٣٥) قال: أخبرنا علي بن حجر.\nكلاها (أحمد، وعلي) عن إسماعيل بن إبراهيم، عن أيوب، عن عكرمة بن خالد، عن مالك بن أوس ابن الحدثان. قال: جاء العباس وعلي إلى عمر يختصمان. فقال العباس: اقض بيني وبين هذا. فقال الناس: افصل بينهما. فقال عمر: لا أفصل بينهما. قد علما أن رسول الله ﷺ قال: «لا نورث. ما تركنا صدقة» .\n* أخرجه أبو داود (٢٩٧٥) قال: حدثنا عمرو بن مرزوق. قال: أخبرنا شعبة، عن عمرو بن مرة، عن أبي البختري. قال: سمعت حديثا من رجل فأعجبني. فقلت: اكتبه لي فأتى به مكتوبا مُذَبَّرا: «دخل العباس وعلي على عمر، وعنده طلحة والزبير وعبد الرحمن، وسعد، وهما يختصمان. فقال عمر لطلحة والزبير وعبد الرحمن وسعد: ألم تعلموا أن رسول الله ﷺ قال: «كل مال النبي ﷺ صدقة إلا ما أطعمه أهله وكساهم، إنا لا نورث»؟ قالوا: بلى. قال: فكان رسول الله ﷺ ينفق من ماله على أهله ويتصدق بفضله. ثم توفي رسول الله ﷺ فوليها أبو بكر سنتين، فكان يصنع الذي كان يصنع رسول الله ﷺ.....» ثم ذكر شيئا من حديث مالك بن أوس.","vol":"2","page":697},{"text":"١٢٠٣ - (د) المغيرة بن حكيم (١) - ﵀ -: أنَّ عُمَر بن عبد العزيز جمع بني مَرْوان حين اسْتُخْلِفَ، فقال: إِنَّ رسولَ اللهِ ﷺ كانت لَهُ فَدَكُ، فكان يُنْفِقُ منها، ويَعُود منها على صَغِير بني هاشم، ويُزَوِّجُ منها أيِّمَهُمْ، وإنَّ فَاطِمَةَ - ﵂- سألته: أَنْ يجعلها لها، فَأبى، فكانت كذلك في حياةِ رسول الله ﷺ، حتَّى مَضَى لسبيله، فَلَمَّا أنْ وَلِيَ أبو بكرٍ، عمل فيها بما عمل رسول الله ﷺ في حياته، حتى مضى لسبيله، فلما أن ولي عمر بن الخطاب عمل فيها بمثل ما عملا، حتى مضى لسبيله، ثم أقْطعَهَا مَرْوانُ، ثم صارتْ لعُمَرَ بنِ عَبدِ العزيز، فرأيتُ أمرًا منعه رسولُ الله ﷺ فاطمةَ، ليسَ لي بِحَقٍّ، وإنِّي أُشْهِدُكُم، أنِّي رَدَدْتُهَا على ما كانتْ - يعني: على عهد رسول الله ⦗٧١٠⦘ ﷺ وأبي بكر وعمر-. أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: المغيرة بن شعبة، وهو تحريف قبيح، وقد وقع مثله وأشد منه في النصوص والتعليقات، الشيء الكثير، ومن شاء أن يقف على كل ذلك، فليقارن بين الطبعتين.\n(٢) رقم (٢٩٧٢) في الخراج والإمارة، باب صفايا رسول الله ﷺ من الأموال، وإسناده صحيح إلى عمر بن عبد العزيز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: إلى عمر: أخرجه أبو داود (٢٩٧٢) قال: ثنا عبد الله بن الجراح، قال: ثنا جرير، عن المغيرة، فذكره.","vol":"2","page":709},{"text":"١٢٠٤ - (د) مالك بن أوس - ﵁ -: قال: ذَكَرَ عُمَرُ يْومًا الْفَيْءَ، فقال: مَا أَنَا أَحقُّ بهذا الْفَيْءِ منكم، وما أَحَدٌ مِنَّا أحقُّ به مِنْ أَحَدٍ إلا أنَّا على منازلنا من كتاب الله، وقِسْمَة رسولِهِ، والرَّجلُ وقِدَمُهُ، والرَّجُلُ وبلاؤُهُ، والرَّجلُ وَعِيَالُهُ، والرَّجُلُ وحَاجتُهُ. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِدَمه) أراد بقدمه: قدمه في الإسلام وسبقه.\n(بلاؤه) آثاره في الإسلام وأفعاله.\n_________\n(١) رقم (٢٩٥٠) في الخراج والإمارة، باب فيما يلزم الإمام من أمر الرعية، وإسناده صحيح، لولا تدليس ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٥٠) حدثنا النفيلي ثنا محمد بن سلمة عن محمد بن إسحاق عن محمد بن عمرو بن عطاء عن مالك بن أوس بن الحدثان، فذكره. قلت: ابن إسحاق مدلس، وقد عنعن","vol":"2","page":710},{"text":"١٢٠٥ - (خ) نافع - ﵁ -: أن عمر كان فَرَضَ للمهاجِرِينَ الأولين: أرْبَعَةَ آلاف، وفرضَ لابن عُمَرَ: ثَلاثَة آلافٍ وخمسمائة، فقيل لهُ: هو من المهاجرين، فِلِمَ نَقَصْتَهُ من أربعةِ آلافٍ؟ قال: إنَّما هاجرَ به أبوهُ - يقول: ليس هو مِمَّنْ هاجَرَ بِنَفْسِهِ. أخرجه البخاري (١) . ⦗٧١١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هاجر) المهاجرة، قد تقدم ذكرها في الباب (٢) .\n_________\n(١) ٧ / ١٩٨ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة.\n(٢) انظر الصفحة (٢٤١) و(٥٦٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٨٠) قال: ثنا إبراهيم بن موسى، قال: نا هشام، عن ابن جريج، قال: ني عبيد الله بن عمر، عن نافع، يعني عن ابن عمر، فذكره.","vol":"2","page":710},{"text":"١٢٠٦ - (خ) قَيْسُ بن أبي حازمٍ - ﵀ -: قال: كان عَطَاءُ البدْرِيِّينَ: خمسةَ آلافٍ، خَمْسَةَ آلافٍ، وقال عمر: لأُفَضِّلَنَّهُمْ على مَنْ بعدَهُمْ. أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٤٩ في المغازي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٠٢٢) حدثنا إسحاق بن إبراهيم سمع محمد بن فضيل عن إسماعيل عن قيس، فذكره.","vol":"2","page":711},{"text":"١٢٠٧ - (خ) أنس بن مالك - ﵁ -: قال: أتَي النبيُّ ﷺ بمالٍ من البحريْنِ، فقال: اْنثُرُوهُ في المسجدِ - وكان أَكثرَ مالٍ أُتي به رسولُ اللهِ - فخرجَ رسولُ الله ﷺ إلى الصلاة، ولم يلتفت إليه، فلما قضى الصلاةَ، جاءَ فَجَلَسَ إليه، فما كان يرى أحدًا إلا أعطاه، إذ جاَءهُ العباسُ، فقال: يا رسولَ الله، أَعْطِني، فإني فَاَديتُ نفسي وفاديتُ عَقِيلًا، فقال رسول الله ﷺ: خُذْ، فَحَثا في ثوبه، ثم ذهب يُقِلُّه، فلم يستطعْ. فقال: يا رسول الله مُرْ بعضهم يرفعه إليَّ، قال: لا، قال: فارفعه أنت عليَّ، قال: لا، فنثر منه ثم ذهب يُقِلُّه، فلم يستطعْ، فقال: مُرْ بعضهم يرفعه عليَّ، فقال: لا، قال: فارفعه أنت عليَّ، قال: لا، فنثر منه ثم احتمله، فألقاه على كاهله، ثم انطلق، فما زالَ رسولُ الله ﷺ يُتْبِعُهُ بَصَرهُ حتى خفيَ علينا، عَجَبًا من حِرْصِهِ، ⦗٧١٢⦘ فما قام رسولُ الله ﷺ وثَمَّ منها دِرهمٌ. أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فحثى) حثى: إذا سفى بيده في حجره.\n(أقله) أقله يُقله: إذا رفعه وحمله.\n_________\n(١) ١ / ٤٣١ و٤٣٢ في الصلاة، باب القسمة وتعليق القنو في المسجد، وفي الجهاد، باب ما أقطع النبي ﷺ من البحرين وما وعد من مال البحرين والجزية ولمن يقسم الفيء والجزية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٤٢١ و٣١٦٥) قال: وقال إبراهيم عن عبد العزيز بن صهيب، عن أنس، فذكره.\nوقال الحافظ في «الفتح» وقد وصله أبو نعيم في «مستخرجه»، والحاكم في «مستدركه» من طريق أحمد ابن حفص بن عبد الله النيسابوري، عن أبيه، عن إبراهيم بن طهمان.","vol":"2","page":711},{"text":"١٢٠٨ - (د) عوف بن مالك - ﵁ -: قال: كان رسولُ الله ﷺ إذا أتاه الفيءُ قَسَمَهُ في يَوْمِهِ، فأْعطَى الآهِلَ حَظَّيْنِ، وأَعْطَى العَزَبَ حَظًّا.\nزاد في رواية: فَدُعِينَا - وكُنْتُ أُدْعى قَبْلَ عَمَّار - فدُعيتُ فأعطاني حظَّيْن، وكان لِيَ أهْلٌ، ثم دُعِيَ بعدي عمَّارُ بنُ ياسرٍ، فَأُعْطِيَ حظًّا وَاحِدًا. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الآهل) الذي له زوجة.\n(حَظَّيْن) الحظ: السهم والنصيب.\n_________\n(١) رقم (٢٩٥٣) في الخراج والإمارة، باب في قسم الفيء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٥٢) قال: حدثنا أبو المغيرة. وفي (٦/٢٩) قال: حدثنا يحيى بن آدم، قال: حدثنا ابن المبارك. وأبو داود (٢٩٥٣) قال: حدثنا سعيد بن منصور، قال: حدثنا عبد الله بن المبارك (ح) وحدثنا ابن المصفى، قال: حدثا أبو المغيرة.\nكلاهما - أبو المغيرة عبد القدوس بن الحجاج، وعبد الله بن المبارك - عن صفوان بن عمرو، عن عبد الرحمن بن جبير بن نفير، عن أبيه، فذكره.","vol":"2","page":712},{"text":"١٢٠٩ - (خ م د) عبد الله بن عمر بن الخطاب - ﵄ -: قال: أَعْطَى رسولُ الله ﷺ خَيْبَرَ بِشَطْرِ ما يَخْرُجُ منها من ثَمرٍ أو زَرْعٍ، فكان ⦗٧١٣⦘ يُعْطِي أَزْواجَهُ كلَّ سنَةٍ مائَةَ وَسْقٍ: ثمانين وَسْقًا من تمرٍ، وعشرين من شعير، فَلمَّا وَلِيَ عمر، قسم خيبرَ حينَ أجْلَى منها اليهود، فَخَيَّرَ أَزْواجَ رسولِ الله ﷺ أنْ يُقْطِعَ لَهُنَّ من الماءِ والأَرْضِ، أو يُمضِيَ لهن الأَوساقَ، فَمِنْهُنَّ من اختارَ الأرضَ والماء - ومنهنَّ عائشةُ وحفصةُ - واختارَ بَعْضُهُنَّ الوَسْقَ (١) .\nهذه رواية البخاري، ومسلم.\nوفي رواية أبي داود قال: لما فتحت خيبر سألت اليهودُ رسولَ الله ﷺ: أن يُقِرَّهُمْ على أن يَعْمَلُوا على النِّصف مِمَّا خرجَ منها. فقال رسول الله ﷺ: نُقِرُّكُمْ فيها على ذلك ما شئنا، فكانوا على ذلك، وكان التَّمرُ يُقْسَمُ على السُّهْمان من نصيب خيبر، ويأخذُ رسولُ الله ﷺ الخُمُسَ، وكان رسولُ الله ﷺ أطعمَ كلَّ امْرَأةٍ من أزواجهِ من الخمسِ مائةَ وَسْقٍِ شَعيرٍ، فلما أراد عمرُ إخراج اليهود، أرسل إلى أزواجِ رسولِ الله ﷺ، فقال لهن: مَنْ أحبَّ مِنْكُنَّ أنْ أَقْسِمَ لهُنَّ نَخلًا بخَرْصِها مائة وسْقٍ، فيكون لها أصلها وأرْضها وماؤُها، ومن الزَّرْع مَزْرعةَ خَرْصِ عشرين وسقًا ⦗٧١٤⦘، فَعَلْنَا، ومَنْ أحَبَّ أنْ نَعْزِلَ الذي لها في الخُمُسِ كما هو، فعلنا (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأوساق) جمع وسق، وهي ستون صاعًا، والصاع قد تقدم ذكره (٣) .\n_________\n(١) استدل بهذا الحديث على جواز المساقاة والمزارعة مجتمعتين، وجواز كل واحدة منهما منفردة، وهو قول أحمد وابن أبي ليلى وأبي يوسف ومحمد وفقهاء الحديث. قال النووي: وهذا هو الظاهر المختار لحديث خيبر، ولا يقبل دعوى كون المزارعة في خيبر، إنما جازت تبعًا للمساقاة، بل جازت متنقلة، ولأن المعنى المجوز للمساقاة موجود في المزارعة قياسًا على القراض، فإنه جائز بالإجماع، وهو كالمزارعة في كل شيء، ولأن المسلمين في جميع الأمصار والأعصار مستمرون على العمل بالمزارعة.\n(٢) البخاري ٥ / ١٠ و١١ في المزارعة، باب المزارعة بالشطر ونحوه، وباب إذا لم يشترط السنين في المزارعة، وباب المزارعة مع اليهود، وفي الإجارة، باب إذا استأجر أرضًا فمات أحدهما، وفي الشركة، باب مشاركة الذمي والمشركين في المزارعة، وفي الشروط، باب الشروط في المعاملة، وفي المغازي، باب معاملة النبي ﷺ أهل خيبر، ومسلم رقم (١٥٥١) في المساقاة، باب المساقاة والمعاملة بجزء من الثمر والزرع، وأبو داود رقم (٣٠٠٨) في الخراج، باب ما جاء في حكم أرض خيبر، وإسناده حسن، وأخرجه ابن ماجة مختصرًا رقم (٢٤٦٧) في الرهون، باب معاملة النخيل والكرم.\n(٣) انظر الصفحة (٤٧٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/١٧) (٤٦٦٣) قال: ثنا يحيى. وفي (٢/٢٢) (٤٧٣٢) قال: ثنا ابن نمير. وفي (٢/٣٧) (٤٩٤٦) قال: ثنا حماد بن أسامة. والدارمي (٢٦١٧) قال: ثنا مسدد. قال: ثنا يحيي. والبخاري (٣/١٣٧) قال: ثنا إبراهيم بن المنذر، قال: ثنا أنس بن عياض. وفي (٣/١٣٨) قال: ثنا مسدد، قال: ثنا يحيى بن سعيد. وفي (٣/١٣٨) قال: ثنا محمد بن مقاتل، قال: نا عبد الله. ومسلم (٥/٢٦) قال: ثنا أحمد بن حنبل وزهير بن حرب، قالا: حدثنا يحيى، وهو القطان (ح) وحدثني علي ابن حجر السعدي، قال: حدثنا علي، وهو ابن مسهر. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وأبو داود (٣٤٠٨) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى. وابن ماجة (٢٤٦٧) قال: حدثنا محمد بن الصباح. وسهل بن أبي سهل، وإسحاق بن منصور، قالوا: حدثنا يحيى بن سعيد القطان. والترمذي (١٣٨٣) قال: حدثنا إسحاق بن منصور، قال: أخبرنا يحيى بن سعيد. ستتهم - يحيى بن سعيد القطان، وابن نمير، وحماد بن أسامة، وأنس بن عياض، وعبد الله بن المبارك، وعلي بن مسهر - عن عبيد الله بن عمر.\n٢ - وأخرجه أحمد (٢/١٥٧) (٦٤٦٩) قال: حدثنا حماد بن خالد، عن عبد الله.\n٣ - وأخرجه البخاري (٣/١٢٣) و(١٨٤ و٢٤٩ و٥/١٧٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية بن أسماء.\n٤ - وأخرجه مسلم (٥/٢٦) قال: حدثني أب والطاهر. وأبو داود (٣٠٠٨) قال: حدثنا سليمان بن داود المهري. كلاهما- أبو الطاهر، وسليمان بن داود -عن عبد الله بن وهب، قال: أخبرني أسامة بن زيد الليثي.\n٥ - وأخرجه مسلم (٥/٢٧) قال: حدثنا ابن رمح. وأبو داود (٣٤٠٩) قال: حدثنا قتيبة بن سعيد. والنسائي (٧/٥٣) قال: أخبرنا قتيبة. (ح) وأخبرنا عبد الرحمن بن عبد الله بن عبد الحكم، قال: حدثنا شعيب بن الليث. ثلاثتهم - ابن رمح، وقتيبة، وشعيب بن الليث - عن الليث بن سعد، عن محمد بن عبد الرحمن «يعني ابن غنج» .\nخمستهم -عبيد الله بن عمر، وعبد الله بن عمر، وجويرية بن أسماء، وأسامة بن زيد، ومحمد بن عبد الرحمن- عن نافع، فذكره.\n*الروايات مطولة ومختصرة، وألفاظها متقاربة.","vol":"2","page":712},{"text":"<span data-type=\"title\" id=toc-297>الفرع الخامس: في الغلول</span>\n١٢١٠ - (خ م) أبو هريرة - ﵁ -: قال: قال النبيُّ ﷺ «غَزَا نَبيّ مِن الأْنبِياءِ (١)، فقال لقومه: لا يَتْبَعُني رَجُلٌ ملك بُضْعَ امرأَةٍ (٢)، وهو يريدُ أنْ يَبْني بها، ولَمَّا يَبْنِ بِهَا، ولا أَحَدٌ بَنَى بُيُوتًا ولم يَرْفَعْ سُقُوفَهَا، ⦗٧١٥⦘ ولا رجلٌ اشترى غَنَمًا أو خَلِفَاتٍ وهو يَنْتظِرُ وِلادَهَا، فَغَزَا، فَدَنَا من القريَةِ صلاةَ العصر، أو قريبًا من ذلك، فقال للشَّمْسِ: إنَّكِ مَأمُورَةٌ، وَأنا مأمُورٌ (٣) اللهمَّ احْبِسْهَا علينَا، فَحُبِسَتْ حتَّى فَتَحَ الله عليه، فجمع الغنائم، فجاءتْ - يعني النَّارَ - لتَأكلَها، فلم تَطْعَمْها، فقال: إنَّ فيكم غُلولًا: فَلْيُبَايعْني من كلِّ قَبِيلَةٍ رجلٌ، فَلَزِقَتْ يَدُ رجلٍِ بيدهِ، فقال: فيكم الغُلول، [فَلْتُبايعْني قبيلَتُكَ، فَلَزَقَتْ يَدُ رجلينْ أو ثلاثة بيده، فقال: فيكم الغلول] فجاؤُوا برأسٍ مِثْلِ رَأسِ بَقَرةٍ من الذَّهَبِ، فَوَضَعَهَا، فجاءتِ النَّارُ فأكلتها» .\nزاد في رواية: فلم تَحِلَّ الغنائمُ لأَحدٍ قَبْلَنَا، ثم أَحَلَّ الله لنَا الغَنَائِمَ، رأى ضَعْفَنَا، وعَجْزَنا فأحَلَّهَا لنَا. أخرجه البخاري، ومسلم (٤) . ⦗٧١٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغلول) قد تقدم ذكره.\n(البُضع) النكاح، وقيل: الفرج نفسه.\n(يبني بها) بنى الرجل بأهله: إذا دخل بها.\nقال الجوهري: لا يقال: بنى بأهله، إنما يقال بنى على أهله، والأصل فيه: أن الرجل كان إذا تزوج امرأة بنى عليها قبة.\n(خَلِفات) جمع خَلِفَة، وهي الناقة الحامل.\n_________\n(١) قوله: \" غزا نبي من الأنبياء \" هو يوشع بن نون، رواه الحاكم في \" المستدرك \" عن كعب الأحبار والمدينة التي فتحت هي أريحا، وهي بيت المقدس والمكان الذي قسمت فيه الغنيمة، سمي باسم الذي وجد عنده الغلول وهو عاجز. فقيل للمكان: غور عاجز، رواه الطبراني - انظر مقدمة فتح الباري -.\n(٢) قوله: \" لا يتبعني \" بلفظ النهي والنفي، قاله الكرماني.\n(٣) قوله: \" إنك مأمورة \" أي: بالغروب \" وأنا مأمور \" أي: بالصلاة، أو القتال قبل الغروب. فإن قلت: لم قال: \" لم تطعمها \" وكان الظاهر أن يقال: فلم تأكلها.\nقلت: للمبالغة، إذ معناه: لم تذق طعمها، كقوله تعالى: ﴿ومن لم يطعمه فإنه مني﴾ [البقرة: ٢٤٩] وكان ذلك المجيء علامة للقبول، وعدم الغلول.\nوفيه: أن الأمور المبهمة ينبغي أن لا تفوض إلا إلى أولي الحزم وأصحاب الفراسة، لأن تعلق القلب بغيرها يفوت كمال بذل وسعه.\nقال القاضي: اختلف في حبس الشمس. فقيل: الرد على أدراجها، وقيل: إبطاء الحركة،\nوقد يقال: الذي حبست عليه هو يوشع بن نون وقد روي: أنها حبست للرسول ﷺ مرتين: آخر يوم الخندق حين شغلوه عن صلاة العصر، فردها الله تعالى حتى صلاها، وصبيحة الإسراء، حين انتظر العير التي أخبر بوصولها مع شروق الشمس، قال الكرماني والنووي ١٢ / ٢٥٢.\n(٤) البخاري ٦ / ١٥٤ - ١٥٦ في الجهاد، باب قول النبي ﷺ: أحلت لكم الغنائم، وفي النكاح، باب من أحب البناء قبل الغزو، ومسلم رقم (١٧٤٧) في الجهاد، باب تحليل الغنائم لهذه الأمة خاصة، وأخرجه أحمد في \" المسند \" ٢ / ٣١٨. وفي الحديث فوائد ذكرها الحافظ في \" الفتح \" ٦ / ١٥٦، ١٥٧ فانظرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٧ و٣١٨) قال: حدثنا عبد الرزاق بن همام. والبخاري (٤/١٠٤ و٧/٢٧) قال: حدثنا محمد بن العلاء. قال: حدثنا ابن المبارك. ومسلم (٥/١٤٥) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا ابن المبارك. (ح) وحدثنا محمد بن رافع. قال: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق، وابن المبارك - عن معمر، عن همام بن منبه، فذكره.\n-ورواه أيضا عن أبي هريرة سعيد بن المسيب: أخرجه النسائي في الكبرى «الورقة ١١٩» قال: أخبرنا عبيد الله بن سعيد قال: حدثنا معاذ بن هشام. قال: حدثني أبي عن قتادة عن سعيد بن المسيب، فذكره.","vol":"2","page":714},{"text":"١٢١١ - (خ م) أبو هريرة - ﵁ -: قال: قام فينا رسول الله ﷺ ذَاتَ يومٍ، فَذَكَرَ الْغُلولَ، فَعَظَّمَهُ وعَظَّمَ أمْرَهُ، ثم قال: لا أُلْفِيَنَّ أحدَكم (١) يجيءُ يومَ القيامَةِ على رقَبَتِهِ بعيرٌ له رُغاءٌ، يقول: يا رسولَ الله، أَغِثْني، فأقولُ: لا أملكُ لك شيئًا، قد أبْلَغْتُكَ، لا أُلْفِينَّ أَحدَكم يجيءُ يومَ القيامةِ على رقَبَتِهِ فَرَسٌ لَهُ حَمْحَمَةٌ، فيقول: يا رسول الله، أغِثْني، فأقول: لا أملك لك شيئًا قد أَبلَغْتُكَ، لا أُلْفِيَنَّ أحدَكم يجيءُ يومَ القيامَةِ على رقَبَتِهِ شَاةٌ لها ثُغَاءٌ، يقول: يا رسول الله، أغِثْني، فأقول: لا أملك لك شيئًا، قد ⦗٧١٧⦘ أبلَغْتُكَ، لا أُلْفِيَنَّ أحدَكم يجيءُ يومَ القيامَةِ على رقَبَتِهِ نَفْسٌ لَها صِيَاحٌ، فيقول: يا رسول الله، أغثْني، فأقُول: لا أملكُ لك شيئًا قد أبلغتُكَ. لا أُلْفِيَنَّ أحدَكم يجيءُ يومَ القيامَةِ على رقَبَتِهِ رِقاعٌ تَخْفِقُ، فيقول: يا رسول الله، أغِثني، فأقول: لا أملك لك شيئًا، قد أبلغتُك، لا أُلْفِيَنَّ أحدَكم يجيءُ يومَ القيامَةِ على رقَبَتِهِ صامتٌ، فيقول: يا رسول الله، أغثني، فأقول، لا أَمْلك لك شيئًا، قد أبلغتُك. أخرجه البخاري ومسلم.\nوهذا لفْظُ مسلم، وهو أتَمُّ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرغاء): صوت الإبل، وذوات الخف.\n(ثغاء) الثغاء: صوت الشاء.\n(رقاع) يريد بالرقاع: ما عليه من الحقوق المكتوبة في الرقاع.\n(تخفق) خفوقها: حركتها.\n_________\n(١) قال النووي ١٢ / ٢١٦ قوله: \" لا ألفين أحدكم \" هكذا ضبطناه: ألفين - بضم الهمزة وبالفاء المكسورة - أي: لا أجدن أحدكم على هذه الصفة، ومعناه: لا تعملوا عملًا أجدكم بسببه على هذه الصفة. قال القاضي: ووقع في رواية العذري \" ألقين \" - بفتح الهمزة والقاف - وله وجه كنحو ما سبق. والصامت: الذهب والفضة.\n(٢) البخاري ٦ / ١٢٩ في الجهاد، باب الغلول وقول الله ﷿: ﴿ومن يغلل يأت بما غل يوم القيامة﴾، ومسلم رقم (١٨٣١) في الإمارة، باب غلظ تحريم الغلول، وأخرجه أحمد في \" المسند \" ٢ / ٤٢٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٦) قال: ثنا إسماعيل. قال: ثنا أبوحيان. والبخاري (٤/٩٠) قال: حدثنا مسدد. قال: حدثنا يحيى، عن أبي حيان. ومسلم (٦/١٠) قال: حدثني زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم، عن أبي حيان. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الرحيم بن سليمان، عن أبي حيان. (ح) وحدثني زهير بن حرب. قال: حدثنا جرير، عن أبي حيان وعمارة بن القعقاع. (ح) وحدثني أحمد بن سعيد بن صخر الدارمي. قال: حدثنا سليمان بن حرب، قال: حدثا حماد، يعني ابن زيد، عن أيوب، عن يحيى بن سعد. قال حماد: ثم سمعت يحيى بعد ذلك يحدثه، فحدثنا بنحو ما حدثنا عنه أيوب. (ح) وحدثني أحمد بن الحسن بن خراش. قال: حدثنا أبو معمر. قال: حدثنا عبد الوارث. قال: حدثنا أيوب، عن يحيى بن سعيد بن حيان.\nكلاهما: -أبو حيان يحيى بن سعيد بن حيان، وعمارة بن القعقاع- عن أبي زرعة بن عمرو بن جرير، فذكره.","vol":"2","page":716},{"text":"١٢١٢ - (د) سمرة بن جندب - ﵁ -: قال: أمَّا بعد، فكان رسولُ الله ﷺ يقول: من كَتَم غالًاّ فإنه مثله. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧١٦) في الجهاد، باب النهي عن الستر على من غل، وفيه ثلاثة مجاهيل وضعيفان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧١٦) حدثنا محمد بن داود بن سفيان. قال: ثنا يحيى بن حسان. قال: ثنا سليمان بن موسى أبو داود قال: ثنا جعفر بن سعد بن سمرة بن جندب حدثني خبيب بن سليمان عن أبيه سليمان بن سمرة عن سمرة بن جندب، فذكره.","vol":"2","page":717},{"text":"١٢١٣ - (د) عبد الله بن عمرو بن العاص - ﵄ -: قال: كان رسولُ الله ﷺ إذا أصَابَ غَنِيمَة أمَرَ بِلالًا، فَنادى في النَّاسِ، فَيَجيِئُونَ بغنائمهم، فيُخْمِسُه، ويَقْسِمُهُ، فجاء رجلٌ يومًا بعد َالنِّداءِ بزمامٍ من شعَرٍ، فقال: يا رسولَ اللهِ، هذا كان فيما أَصبْناهُ من الغَنيمة، فقال: أَسمعتَ بلالًا يُنادي ثلاثًا؟ قال: نعم، قال: فما مَنَعَكَ أن تجيءَ به، فَاعْتذَرَ إليهِ، فقال: كلاَّ، أنتَ تَجيءُ به (١) يومَ القيامة، فَلَنْ أقبلهُ عنك. أخرجه أبو داود (٢) .\n_________\n(١) في سنن أبي داود المطبوع: كن أنت تجيء به.\n(٢) رقم (٢٧١٢) في الجهاد، باب في الغلول إذا كان يسيرًا يتركه الإمام ولا يحرق رحله، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٢/٢١٣) (٦٩٩٦) قال: حدثنا عتاب بن زياد، قال: حدثنا عبد الله -يعني ابن مبارك -. وأبو داود (٢٧١٢) قال: حدثنا أبو صالح محبوب بن موسى، قال: أخبرنا أبو إسحاق الفزاري.\nكلاهما -عبد الله بن المبارك، وأبو إسحاق إبراهيم بن محمد الفزاري - عن عبد الله بن شَوْذب، قال: حدثني عامر بن عبد الواحد،عن عبد الله بن بريدة، فذكره.\nقلت: مدار الحديث على عامر بن عبد الواحد، قال عنه الحافظ في «التقريب»: صدوق يخطئ.","vol":"2","page":718},{"text":"١٢١٤ - (خ م ط د س) أبو هريرة - ﵁ -: قال: خرجنا مع رسولِ الله ﷺ إلى خَيْبَرَ، ففتح الله علينا، فلم نَغنَمْ ذَهبًا وَلا وَرِقًا، غنمْنَا المتاعَ، والطَّعَامَ والثِّيَابَ، ثُمَّ انْطَلَقْنا إلى الوادي - يعني: وادِي الْقُرَى - ومَعَ رسولِ الله ﷺ عَبْدٌ له، وهَبَهُ له رجُلٌ من جُذام يُدْعى رِفَاعَة بن زَيدٍ، من بني الضُّبَيْبِ، فلمَّا نَزَلنَا الوادي قام عبدُ رسولِ الله ﷺ يَحُلُّ رَحْلَهُ، فَرُمِيَ بِسَهْمٍ، فكان فيه حَتْفُهُ، فَقُلْنَا: هنيئًا له الشَّهادةُ يا رسولَ اللهِ، فقال رسولُ الله ﷺ: «كلاَّ، والذِي نَفْسُ محمد بيَدِه، إنَّ الشَّمْلَةَ لَتلْتهِبُ عليهِ نارًا، أخَذَها من الغنَائِم يوْم خَيْبَر، لم تُصبِهَا المقاسِمُ» قال: فَفَزِعَ النَّاسُ، ⦗٧١٩⦘ فجاءَ رجُلٌ بِشِراكٍ، أوْ شِراكَيْنِ، فقال: أَصَبْتُهُ يومَ خَيْبر، فقال رسولُ الله ﷺ: «شِراكٌ من نارٍ، أو شِراكانِ من نارٍ» .\nوفي رواية نحوه، وفيه: ومَعهُ عبْدٌ يُقالُ له: مِدْعَمٌ، أَهْدَاهُ له أحَدُ بني الضِّباب، إذْ جاءهُ سَهْمٌ عائِرٌ. أخرجه الجماعة إلا الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشملة) إزار يُتَّشَح به.\n(بشراك) الشراك، سير من سيور النعل التي على وجهها.\n(سهم عائر): إذا لم يدر من أين جاء.\n_________\n(١) أخرجه البخاري ٧ / ٣٧٤ و٣٧٥ في المغازي، باب غزوة خيبر، وفي الأيمان والنذور، باب هل يدخل في الأيمان والنذور الأرض والغنم والزروع والأمتعة، ومسلم رقم (١١٥) في الإيمان، باب غلظ تحريم الغلول، وأنه لا يدخل الجنة إلا المؤمنون، والموطأ ٢ / ٤٥٩ في الجهاد، باب ما جاء في الغلول، وأبو داود رقم (٢٧١١) في الجهاد، باب في تعظيم الغلول، والنسائي ٧ / ٢٤ في الأيمان والنذور، باب هل تدخل الأرضون في المال إذا نذر؟ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في الأيمان والنذور (٣٣) عن إسماعيل بن عبد الله. وفي المغازي (٣٩: ٣٥) عن عبد الله بن محمد عن معاوية بن عمرو عن أبي إسحاق الفزاري. كلاهما عن مالك عن ثور بن زيد به. مسلم عن القعنبي وعن زهير بن حرب عن إسحاق بن عيسى وفي الإيمان (٤٧: ٢) عن أبي الطاهر بن السرح عن ابن وهب. ثلاثتهم عن مالك به و(٤٧: ٢) عن قتيبة عن عبد العزيز بن محمد عن ثور بن زيد به وأبو داود في الجهاد (١٤٣: ٢) عن القعنبي بن سلمة والحارث بن مسكين. كلاهما عن ابن القاسم عن مالك به.\nقال أبو الحسن الدارقطني: قال موسى بن هارون: وهم ثور بن زيد في هذا الحديث، لأن أبا هريرة لم يخرج مع النبي ﷺ يعني إلى خيبر وإنما قدم المدينة بعد خروج النبي ﷺ إلى خيبر وأدرك النبي ﷺ وقد فتح الله عليه خيبر. قال أبو مسعود الدمشقي: وإنما أراد البخاري ومسلم من نفس هذا الحديث قصة مدعم في غلول الشملة التي لم تصبها المقاسم وأن النبي ﷺ قال: «إنها لتشتعل عليه نارا» . وقد روى الزهري عن عنبسة بن سعيد عن أبي هريرة قال: أتيت النبي ﷺ بخيبر بعد ما افتتحوها. فقلت: اسهم لي. ورواه أيضا عمرو بن يحيى بن سعيد بن العاص عن جده عن أبي هريرة ولا يشك أحد من أهل العلم أن أبا هريرة قد شهد قسم النبي ﷺ غنائم خيبر هو وجعفر بن أبي طالب وجماعة من مهاجرة الحبشة الذين قدموا في السفينة فإن كان ثور وهم في قوله «خرجنا» فإن القصة المرادة من نفس الحديث صحيحة.\nقال أبو القاسم: حديث مسلم عن القعنبي وزهير ولا ذكرهما أبو مسعود.\n«الأشراف» (٩/٤٥٨، ٤٥٩) .","vol":"2","page":718},{"text":"١٢١٥ - (خ) عبد الله بن عمرو بن العاص - ﵄ -: قال: كان على ثَقَل (١) النبي ﷺ رَجُلٌ يُقَال له: كِرْكِرَةُ، فماتَ، فقال رسولُ الله ﷺ: «هو في النارِ» فَذَهَبُوا يَنْظُرونَ إليه، فَوَجَدُوا عَباءة قَد غَلَّهَا. ⦗٧٢٠⦘ أخرجه البخاري، وقال: قال ابنُ سَلاَّمٍ: كَرْكَرَةُ (٢) .\n_________\n(١) الثقل: بفتح المثلثة والقاف: متاع المسافر وحشمه.\nو\" كركرة \" بكسر الكافين، وسكون الراء الأولى، وقال محمد بن سلام الجمحي: بفتح الكافين، قاله الكرماني.\n(٢) ٦ / ١٣٠ في الجهاد، باب القليل من الغلول، وابن ماجة رقم (٢٨٤٩) في الجهاد، باب الغلول، وأخرجه أحمد في مسنده ٢ / ١٦٠، وفي الحديث تحريم قليل الغلول وكثيره. وقوله: في النار، أي: يعذب على معصيته. أو المراد: هو في النار إن لم يعف الله عنه، قاله الحافظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٠) (٦٤٩٣) . والبخاري (٤/٩١) قال: ثنا علي بن عبد الله. وابن ماجة (٢٨٤٩) قال: ثنا هشام بن عمار. ثلاثتهم - أحمد بن حنبل، وعلي بن عبد الله المديني، وهشام - عن سفيان بن عيينة، عن عمرو بن دينار، عن سالم بن أبي الجعد، فذكره.","vol":"2","page":719},{"text":"١٢١٦ - (س) أبو رافع - ﵁-: قال: كان رسولُ الله ﷺ «إذا صَلَّى الْعَصْرَ ذَهبَ إلى بني عبدِ الأشْهَلِ، فيتحدثُ عندهم حتَّى ينْحَدِرَ للمغرب»، قال أبو رافع: فبينما النبيُّ ﷺ مُسْرِعٌ إلى المغرب مَرَرْنا بالنَّقِيع، فقال: «أُفٍّ لك، أُفٍّ لك، أُفٍّ لك» قال: فَكَبُرَ ذلك في ذَرْعِي، فَاسْتَأْخَرْتُ وظَننْتُ أَنهُ يُرِيدُني، فقال: «مالك؟ امْشِ» قلتُ: أحَدَثَ حَدَثٌ؟ فقال: «ما ذَاكَ؟» قلتُ: أفَّفْتَ بي، قال: «لا، ولكنَّ هذا فُلانٌ، بَعَثْتُهُ ساعيًا على بني فُلانٍ، فَغَلَّ نَمِرَة، فَدُرِّعَ الآن مِثْلَهَا من نارٍِ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النقيع) بالنون، موضع حِمَى بالمدينة لإبل الصدقة، وليس بالبقيع - بالباء الموحدة -، فإن ذلك مقبرة المدينة.\n(ذرعي) يقال: ضاق ذرعي بهذا الأمر، وكبر هذا الأمر في ذرعي، أي عظم عندي وقعه، وجل لدي. ⦗٧٢١⦘\n(أفّفْت) بفلان: إذا قلت له: أف لك.\n(ساعيًا) الساعي: الذي يجبي الصدقة، ويستوفيها من أربابها.\n(النمرة) بردة من صوف تلبسها الأعراب.\n(فدُرِّع) دُرِّع كذا وكذا، أي ألبس، يعني جعل له درعًا.\n_________\n(١) ٢ / ١١٥ في الإمامة، باب الإسراع إلى الصلاة من غير سعي، وفي سنده منبوذ المدني من آل أبي رافع، والفضل بن عبيد الله بن أبي رافع المدني، لم يوثقهما غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١١٥) أخبرنا عمرو بن سواد بن الأسود بن عمرو قال: أنبأنا ابن وهب، قال: أنبأنا ابن جريج عن منبوذ عن الفضل بن عبيد الله عن أبي رافع، فذكره.","vol":"2","page":720},{"text":"١٢١٧ - (ط د س) زيد بن خالد الجهني - ﵁ - أن رجلًا من أصحاب النبي ﷺ توفي يوم خيْبر فذكروا [ذلك] لرسول الله ﷺ فقال: «صَلُّوا على صاحبكم» فتغيرت وجوه الناس لذلك، فقال: «إن صاحبكم غلَّ في سبيل الله، ففتشنا في متاعه، فوجدنا خرزًا من خرز يهودَ، لا يساوي درهمين» . أخرجه الموطأ وأبو داود، والنسائي (١) .\n_________\n(١) الموطأ ٢ / ٤٥٨ في الجهاد، باب ما جاء في الغلول، وأبو داود رقم (٢٧١٠) في الجهاد، باب في تعظيم الغلول، والنسائي ٤ / ٦٤ في الجنائز، باب الصلاة على من غل، وأخرجه ابن ماجة رقم (٢٨٤٨) في الجهاد، باب الغلول، وأحمد في مسنده ٤ / ١١٤ و٥ / ١٩٢، وإسناده عند مالك وابن ماجة صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨١٥) قال: حدثنا سفيان. وأحمد (٤/١١٤) قال: حدثنا ابن نمير. (ح) وحدثنا يزيد. وفي (٥/١٩٢) قال: حدثنا يحيى بن سعيد. وعبد بن حميد (٢٧٢) قال: حدثنا يزيد بن هارون. وأبو داود (٢٧١٠) قال: حدثنا مسدد، أن يحيى بن سعيد. وبشر بن المفضل حدثناه. وابن ماجة (٢٨٤٨) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والنسائي (٤/٦٤) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى بن سعيد.\nستتهم - سفيان، وابن نمير، ويزيد، ويحيى القطان، وبشر، والليث - عن يحيى بن سعيد الأنصاري، عن محمد بن يحيى بن حبان، عن أبي عمرة، فذكره.\n* أخرجه مالك في «الموطأ» (٢٨٤) عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، أن زيد بن خالد الجهني قال: توفي رجل يوم حنين.... الحديث (ليس فيه أبو عمرة) .\n* في رواية ابن نمير عند أحمد: «محمد بن يحيى، عن ابن أبي عمرة» .\nقلت: مدار الحديث على أبي عمرة مولى زيد بن خالد، لم يرو عنه غير محمد بن يحيى بن حبان.","vol":"2","page":721},{"text":"١٢١٨ - (ط) عبد الله بن المغيرة بن أبي بردة الكناني﵀-: بلَغَهُ أَنَّ رسولَ اللهِ ﷺ أتَى النَّاسَ في قبائلهم يَدْعُو لهم، وأنه نزلَ قبيلة من القَبائِلِ، وأنَّ الْقَبيلَةَ وَجدُوا في بَرْذَعة رَجُلٍ منهم عقْدَ جَزْعٍ غُلولًا، فأتاهُمْ رسولُ الله ﷺ فَكَبَّرَ عليهم كما يُكَبِّر على الميت. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٥٨ في الجهاد، باب ما جاء في الغلول بلاغًا، وإسناده منقطع. قال ابن عبد البر: لا أعلم هذا الحديث روي مسندًا بوجه من الوجوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٣/٤٠) عن يحيى بن سعيد عن عبد الله بن المغيرة بن أبي بردة الكناني أنه بلغه، فذكره.","vol":"2","page":721},{"text":"١٢١٩ - (م ت) عبد الله بن عباس - ﵄ -: قال: حدَّثني عمرُ قال: لمَّا كان يومُ خيْبرَ أَقْبلَ نفَرٌ من صحابةِ النبيِّ ﷺ، فقالوا: فلانٌ شهيدٌ، وفلانٌ شهيدٌ، حتى مَرُّوا على رجُلٍ فقالوا: فلانٌ شهيدٌ، فقال رسولُ الله ﷺ: كلاَّ، إنِّي رأيتُهُ في النارِ في بُرْدَةٍ غَلَّها - أو عَباءةٍ - ثُمَّ قال رسولُ الله ﷺ: يا ابْنَ الخطابِ، اذْهبْ فَنادِ في الناسِ: أنَّهُ لا يدخلُ الجَّنةَ إلا المؤمنون - ثلاثًا - قال: فخرجتُ، فناديتُ: ألا، إنهُ لا يَدْخُلُ الجنَّةَ إلا المؤمنونَ، ثلاثًا. أخرجه مسلم والترمذي (١) .\n_________\n(١) مسلم رقم (١١٤) في الإيمان، باب غلظ تحريم الغلول، والترمذي رقم (١٥٧٤) في السير، باب ما جاء في الغلول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٠) (٢٠٣) قال: حدثنا هاشم بن القاسم. وفي (١/٤٧) (٣٢٨) قال: حدثنا أبو سعيد. والدارمي (٢٤٩٢) قال: حدثنا أبو الوليد. ومسلم (١/.٧٥) قال: حدثني زهير ابن حرب،قال: حدثنا هاشم بن القاسم. والترمذي (١٥٧٤) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الصمد بن عبد الوارث.\nأربعتهم - هاشم، وأبو سعيد،وأبو الوليد، وعبد الصمد- عن عكرمة بن عمار، قال: حدثنا أبو زميل سماك الحنفي، عن ابن عباس، فذكره.","vol":"2","page":722},{"text":"١٢٢٠ - (ت د) صالح بن محمد بن زائدة - ﵀-: قال: دخلتُ معَ مَسْلَمَةَ أرضَ الرُّوم، فأُتِي برجلٍ قد غلَّ، فسأل سالمًا عن ذلك؟ فقال: إني سمعتُ أَبِي يُحدِّثُ عن أبيه عمر - ﵁-: أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ غَلَّ فَأَحْرِقُوا مَتاعَهُ واضْرِبُوهُ» قال: فَوجَدْنَا في متاعهِ مُصْحَفًا. فَسألَ سالمًا عنه، فقال: بِيعوهُ وتَصدَّقُوا بثمنهِ. أخرجه أبو داود، والترمذي (١) . ⦗٧٢٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأحرقوا متاعه) قال الخطابي: لا أعلم خلافًا بين العلماء في تأديب الغال في بدنه بما يراه الإمام، وأما إحراق متاعه فقد اختلف العلماء فيه، فمنهم من قال به، ومنهم من لم يقل به، وإليه ذهب الأكثرون، ويكون الأمر بالإحراق على سبيل الزجر والوعيد لا الوجوب، والله أعلم.\n_________\n(١) الترمذي رقم (١٤٦١) في الحدود، باب ما جاء في الغال ما يصنع به، وأبو داود رقم (٢٧١٣) في الجهاد، باب في عقوبة الغال، وفي سنده صالح بن محمد بن زائدة، وهو ضعيف، ولذلك قال الترمذي: حديث غريب لا نعرفه إلا من هذا الوجه، وسألت محمدًا - يعني البخاري - عن هذا الحديث فقال: إنما روى هذا صالح بن محمد بن زائدة، وهو أبو واقد الليثي، وهو منكر الحديث. ⦗٧٢٣⦘ قال محمد - يعني البخاري - وقد روي في غير حديث عن النبي ﷺ، فلم يأمر فيه بحرق متاعه اهـ. ورواه أبو داود أيضًا رقم (٢٧١٤) عن صالح بن محمد قال: غزونا مع الوليد بن هشام ومعنا سالم بن عبد الله بن عمر، وعمر بن عبد العزيز، فغل رجل متاعًا، فأمر الوليد بمتاعه فأحرق، وطيف به ولم يعطه سهمه، وقال أبو داود: وهذا أصح الحديثين، رواه غير واحد أن الوليد بن هشام أحرق رحل زياد بن سعد، وكان قد غل وضربه، وقال الترمذي: والعمل على هذا عند بعض أهل العلم، وهو قول الأوزاعي، وأحمد، وإسحاق، وقال أبو حنيفة والشافعي ومالك: لا يعاقب في ماله، لأن الله جعل الحدود على الأبدان لا على الأموال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منكر: أخرجه الترمذي (١٤٦١) حدثنا محمد بن عمرو السواق. وأخرجه أبو داود (٢٧١٣) حدثنا النفيلي وسعيد بن منصور. ثلاثتهم - محمد بن عمرو، والنفيلي، سعيد بن منصور- عن صالح بن محمد بن زائدة: دخلت مع مسلمة أرض الروم، فأتى برجل، فذكره.\nقال أبو عيسى: هذا الحديث غريب لا نعرفه إلا من هذا الوجه والعمل على هذا عند بعض أهل العلم، وهو قول الأوزاعي وأحمد وإسحاق. قال: وسألت محمدا عن هذا الحديث فقال: إنما روى هذا صالح بن محمد ابن زائدة وهو أبو واقد الليثي وهو منكر الحديث.\nقال محمد: وقد روي في غير حديث عن النبي ﷺ في الغال فلم يأمر فيه بحرق متاعه.\nقال أبو عيسى: هذا حديث غريب.","vol":"2","page":722},{"text":"١٢٢١ - (د) عبد الله بن عمرو بن العاص - ﵄ -: أنَّ رسول الله ﷺ، وأبا بكر وعمر حَرّقوا متاع الغالِّ وضربوه.\nزاد في رواية ومنعوه سَهْمَهُ. أخرجه أَبو داود (١) .\n_________\n(١) رقم (٢٧١٥) في الجهاد، في عقوبة الغال، وفي سنده زهير بن محمد، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٢٧١٥) قال: ثنا محمد بن عوف، قال: ثنا موسى بن أيوب، قال: ثنا الوليد بن مسلم، قال: ثنا زهير بن محمد، عن عمرو بن شعيب، عن أبيه،فذكره.\nوأخرجه أبو داود (٢٧١٥) قال: وحدثنا به الوليد بن عتبة وعبد الوهاب بن نجدة، قالا: ثنا الوليد، عن زهير بن محمد، عن عمرو بن شعيب،قوله،ولم يذكر عبد الوهاب بن نجدة الحوطي «منع سمهم» .\nقلت: فيه الوليد بن مسلم، وهو مدلس، وقد عنعنه.\nوكذلك زهير بن محمد، قال عنه الحافظ في «التهذيب»: قال البيهقي في حديث زهير بن محمد عن عمرو بن شعيب عن أبيه عن جده في حرق رجل الغال هو الخراساني نزيل مكة، قال: ويقال إنه غيره، وإنه مجهول.\nقلت: وعلى كلا الحالين فالحديث ضعيف، فإن كان زهير هذا الخراساني فرواية أهل الشام عنه مناكير، وفي هذا يقول البخاري: قال أحمد: كان زهير الذي روى عنه أهل الشام زهيرا آخر، قال البخاري: ما روى عنه أهل الشام فإنه مناكير، وما روى عنه أهل البصرة فإنه صحيح.","vol":"2","page":723},{"text":"<span data-type=\"title\" id=toc-298>الفرع السادس: في أحاديث متفرقة تتعلق بالغنائم والفي</span>ء\n١٢٢٢ - (د) عاصم بن كليب - ﵀ -: عن أبيه عن رَجُلٍ من ⦗٧٢٤⦘ الأنصارِ قال: خرْجنا معَ رسولِ الله ﷺ في سفرٍ، فأصاب الناسَ حاجةٌ شديدةٌ، وجَهْدٌ، فأصابُوا غَنمًا، فانْتَهَبُوها، فإنَّ قُدُورَنا لَتَغْلي، إذْ جاءَ رسولُ الله ﷺ يَمْشي [على قَوسه]، فأكْفَأ قُدورَنا بقَوْسِهِ، ثم جعلَ يُرَمِّلُ اللَّحْمَ بالتُّرابِ، ثم قال: إنَّ النُّهْبةَ ليستْ بأحَلَّ من المَيْتَةِ- أو إنَّ المَيْتَة ليست بأحلَّ من النُّهْبَةِ - الشَّكُّ من هَنَّادٍ، وهو ابن السريِّ. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جهد) الجهد بالفتح: المشقة، وبالضم: الطاقة.\n(فأكفأ) أكفأ القدر: إذا قلبها وكبها.\n(يُرمِّل) رمَّلْتُ اللحم: أي مرغته في الرمل.\n(النهبة) قد تقدم ذكرها (٢) .\n_________\n(١) رقم (٢٧٠٥) في الجهاد، باب في النهي عن النهبى إذا كان في الطعام قلة في أرض العدو، وإسناده جيد، وهو بمعنى الحديث الذي بعده.\n(٢) انظر الصفحة (٦١٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٠٥) حدنثا هناد بن السري ثنا أبو الأحوص عن عاصم يعني ابن كليب عن أبيه عن رجل من الأنصار. قال، فذكره.","vol":"2","page":723},{"text":"١٢٢٣ - (خ م ت) رافع بن خديج - ﵁ -: قال: كُنَّا مع رسولِ الله ﷺ في سفرٍ، فَتَقَدَّمَ سَرعَانُ النَّاسِ، فَتَعَجَّلوا من الغنائِمِ فاطَّبَخُوا، ورسولُ الله ﷺ في أُخرى الناسِ، فَمَرَّ بالقُدُورِ فأمَرَ بها ⦗٧٢٥⦘ فأُكْفِئَتْ (١) ثمَّ قسَمَ بينهم، فعدل بعيرًا بِعشر شياهٍ (٢) . هذا لفظ الترمذي. ⦗٧٢٦⦘\nوهو طَرفٌ من حديثٍ طويلٍ قد أخرجه البخاري ومسلم تامًا.\nوقد ذكرناه في كتاب الذبائح من حرف الذال، وقد أخرج الترمذي الحديثَ جميعَه متفرِّقًا في ثلاثة مواضع، كلُّ مَعْنى منه في باب يَتعلّقُ به (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاطبخوا) افتعلوا من الطبخ، فأدغمت التاء في الطاء.\n_________\n(١) أي: قلبت وأفرغ ما فيها. قال الحافظ في \" الفتح \" ٩ / ٥٣٩: وقد اختلف في هذا المكان في شيئين: أحدهما: سبب الإراقة، والثاني: هل أتلف اللحم أم لا؟ فأما الأول، فقال عياض: كانوا قد انتهوا إلى دار الإسلام والمحل الذي لا يجوز فيه الأكل من مال الغنيمة المشتركة إلا بعد القسمة، وأن محل جواز ذلك قبل القسمة، إنما هو ما داموا في الحرب، قال: ويحتمل أن سبب ذلك كونهم انتهبوها، ولم يأخذوها باعتدال وعلى قدر الحاجة، وأما الثاني، فقال النووي: المأمور به من إراقة القدور، إنما هو إتلاف المرق عقوبة لهم، وأما اللحم فلم يتلفوه، بل يحمل على أنه جمع ورد إلى المغنم، ولا يظن أنه أمر بإتلافه، مع أنه ﷺ نهى عن إضاعة المال، وهذا من مال الغانمين، وأيضًا فالجناية بطبخه لم تقع من جميع مستحقي الغنيمة، فإن منهم من لم يطبخ، ومنهم المستحقون للخمس، فإن قيل: لم ينقل أنهم حملوا اللحم إلى المغنم؟ قلنا: ولم ينقل أنهم أحرقوه أو أتلفوه، فيجب تأويله على وفق القواعد ولا يقال: لا يلزم من تتريب اللحم إتلافه، لإمكان تداركه بالغسل، لأن السياق يشعر بأنه أريد المبالغة في الزجر عن ذلك الفعل، فلو كان بصدد أن ينتفع به بعد ذلك لم يكن فيه كبير زجر، لأن الذي يخص الواحد منهم نزر يسير، فكان إفسادها عليهم مع تعلق قلوبهم بها وحاجتهم إليها وشهوتهم لها أبلغ في الزجر.\n(٢) قال الحافظ: وهذا محمول على أن هذا كان قيمة الغنم إذ ذاك، فلعل الإبل كانت قليلة أو نفيسة، والغنم كانت كثيرة أو هزيلة بحيث كانت قيمة البعير عشر شياه، لأن ذلك هو الغالب في قيمة الشاة والبعير المعتدلين، وأما هذه القسمة فكانت واقعة عين، فيحتمل أن يكون التعديل لما ذكر من نفاسة الإبل دون الغنم، وحديث جابر عند مسلم صريح في الحكم حيث قال فيه: أمرنا رسول الله ﷺ أن نشترك في الإبل والبقر كل سبعة منا في بدنة، والبدنة تطلق على الناقة والبقرة، وأما حديث ابن عباس: كنا مع النبي ﷺ في سفر، فحضر الأضحى، فاشتركنا في البقرة تسعة وفي البدنة عشرة، فحسنه الترمذي وصححه ابن حبان، وعضده بحديث رافع بن خديج هذا. والذي يتحرر في هذا الأصل أن البعير بسبعة ما لم يعرض عارض من نفاسة ونحوها، فيتغير الحكم بحسب ذلك، وبهذا تجتمع الأخبار الواردة في ذلك. ثم الذي يظهر من ⦗٧٢٦⦘ القسمة المذكورة أنها وقعت فيما عدا ما طبخ وأريق من الإبل والغنم التي كانوا غنموها، ويحتمل إن كانت الواقعة تعددت أن تكون القصة التي ذكرها ابن عباس، أتلف فيها اللحم لكونه كان قطع للطبخ، والقصة التي في حديث رافع طبخت الشياه صحاحًا مثلًا، فلما أريق مرقها ضمت إلى المغنم لتقسم ثم يطبخها من وقعت في سهمه، ولعل هذا هو النكتة في انحطاط قيمة الشياه عن العادة، والله أعلم.\n(٣) البخاري ٥ / ٩٨ في الشركة، باب قسمة الغنم، وباب من عدل عشرة من الغنم بجزور في القسمة، وفي الجهاد، باب ما يكره من ذبح الإبل والغنم في المغانم، وفي الذبائح والصيد، في باب تسميته على الذبيحة، وباب ما أنهر الدم من القصب والمروة والحديد، وباب لا يذكى بالسن والعظم والظفر، وباب ما ند من البهائم فهو بمنزلة الوحش، وباب إذا أصاب قوم غنيمة فذبح بعضهم غنمًا أو إبلًا بغير أمر أصحابهم لم تؤكل، وباب إذا ند بعير لقوم فرماه بعضهم بسهم فقتله وأراد إصلاحه فهو جائز، وأخرجه مسلم قم (١٩٦٨) في الأضاحي، باب جواز الذبح بكل ما أنهر الدم، والترمذي رقم (١٦٠٠) في السير، باب ما جاء في كراهية النهبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٤١٠ و٤١١) . ومسلم (٦/٧٩) قال: ثنا ابن أبي عمر. والنسائي (٧/٢٢٦) قال: أخبرنا محمد بن منصور. ثلاثتهم (الحميدي، وابن أبي عمر، ومحمد) قالوا: حدثنا سفيان «ابن عيينة» قال: حدثنا عمر بن سعيد بن مسروق.\n٢ - وأخرجه أحمد (٣/٤٦٣ و٤/١٤٢) قال: حدثنا سعيد بن عامر. وفي (٣/٤٦٤) قال: حدثنا محمد ابن جعفر. والبخاري (٧/١١٩) قال: حدثنا عبدان، قال: أخبرني أبي. ومسلم (٦/٧٩) قال: حدثنا محمد بن الوليد بن عبد الحميد، قال: حدثنا محمد بن جعفر. والنسائي (٧/٢٢٨) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. أربعتهم: (سعيد، وابن جعفر، وعثمان، وخالد) عن شعبة.\n٣ - وأخرجه أحمد (٤/١٤٠) قال: حدثنا وكيع، وفي (٤/١٤٠) قال: حدثنا يحيى. والدارمي (١٩٨٣) قال: أخبرنا محمد بن يوسف. والبخاري (٣/١٨٥) قال: حدثنا محمد، قال: أخبرنا وكيع. وفي (٧/١١٩) قال: حدثنا قبيصة. وفي (٧/١٢٠) قال: حدثنا عمرو بن علي، قال حدثنا يحيى ومسلم (٦/٧٨) قال: حدثنا محمد بن المثنى العنزي، قال: حدثنا يحيى بن سعيد. وفي (٦/٧٨) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا وكيع. وابن ماجة (٣١٣٧) قال: حدثنا أبو كريب، قال: حدثنا المحاربي، وعبد الرحيم. والترمذي (١٤٩١) قال: حدنثا محمد بن بشار، قال: حدثنا يحيى بن سعيد. وفي (١٤٩٢ و١٦٠٠) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع. والنسائي (٧/٢٢١) قال: أخبرنا أحمد بن عبد الله بن الحكم، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٧/٢٢٨) قال: أخبرنا عمرو بن علي، قال: أنبأنا يحيى بن سعيد. وفي الكبرى «تحفة الأشراف» (٣٥٦١) عن محمود بن غيلان، عن وكيع، سبعتهم - وكيع، ويحيى بن سعيد، ومحمد بن يوسف، وقبيصة، والمحاربي، وعبد الرحيم، وشعبة - عن سفيان الثوري.\n٤ - وأخرجه البخاري (٣/١٨١) قال: حدثنا علي بن الحكم الأنصاري، وفي (٤/٩١) قال: حدثنا موسى بن إسماعيل. كلاهما (علي، وموسى) قالا: حدثنا أبو عوانة.\n٥ - وأخرجه البخاري (٧/١٢٧) قال: حدثنا ابن سلام. وابن ماجة (٣١٧٨) و(٣١٨٣) قال: حدثنا محمد بن عبد الله بن نمير. كلاهما - ابن سلام، وابن نمير - عن عمر بن عبيد الطنافسي.\n٦ - وأخرجه مسلم (٦/٧٩) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن إسماعيل بن مسلم.\n٧ - وأخرجه مسلم (٦/٧٩) قال: حدثنيه القاسم بن زكريا. وابن ماجة (٣١٣٧) قال: حدثنا أبو كريب. والنسائي (٧/١٩١) قال: أخبرنا أحمد بن سليمان. ثلاثتهم (القاسم، وأبو كريب، وأحمد) قالوا: حدثنا حسين بن علي، عن زائدة.\nسبعتهم - عمر بن سعيد، وشعبة، وسفيان الثوري، وأبو عوانة، وعمر بن عبيد، وإسماعيل، وزائدة -عن سعيد بن مسروق، عن عباية بن رفاعة، فذكره.\nفي النسائي (٧/٢٢١) قال شعبة: وأكبر علمي أني سمعته من سعيد بن مسروق، وحدثني به سفيان عنه، والله تعالى أعلم.\nعن رفاعة، عن رافع بن خَديج، قال:\n«قلت للنبي ﷺ إننا نلقى العدو غدا وليس معنا مُدى، فقال: ما أنهر الدم وذُكر اسم الله فكلوا ما لم يكن سن ولا ظُفُر، وسأحدثكم عن ذلك، أما السن فعظم، وأما الظفر فمُدَى الحبشة، وتقدم سَرَعَان الناس فأصابوا من الغنائم، والنبي ﷺ في آخر الناس، فنصبوا قدورا فأمر بها فأكفئت، وقسم بينهم وعدل بعيرا بعشر شياه، ثم ند بعير من أوائل القوم، ولم يكن معهم خيل، فرماه رجل بسهم فحبسه الله، فقال: إن لهذه البهائم أوابد كأوابد الوحش فما فعل منها هذا فافعلوا مثل هذا» .\nأخرجه البخاري (٧/١٢٧) وأبو داود (٢٨٢١) قالا - البخاري، وأبو داود -: حدثنا مسدد. والترمذي (١٤٩١و ١٤٩٢و ١٦٠٠) . والنسائي (٧/٢٢٦) قال الترمذي: حدثنا، وقال النسائي: أخبرنا هناد بن السري.\nكلاهما -مسدد، وهناد -قالا: حدثنا أبو الأحوص، قال: حدثنا سعيد بن مسروق، عن عباية بن رفاعة، عن أبيه، فذكره.","vol":"2","page":724},{"text":"١٢٢٤ - (ت) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَنِ انْتَهَبَ فَلَيْسَ مِنَّا (١)» أخرجه الترمذي (٢) .\n_________\n(١) أي: ليس من المطيعين لأمرنا، لأن أخذ مال المعصوم بغير إذنه ولا علم رضاه حرام.\n(٢) رقم (١٦٠١) في الجهاد، باب ما جاء في كراهية النهبة، وإسناده صحيح. ورواه أحمد وغيره، وقال الترمذي: حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه الترمذي (١٦٠١) حدنثا محمود بن غيلان حدثنا عبد الرزاق عن معمر عن ثابت عن أنس، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح غريب من حديث أنس.","vol":"2","page":726},{"text":"١٢٢٥ - (د) عبد الرحمن بن غنم - ﵁ -: قال: رَابطنَا مدِينَةَ قِنَّسْرِينَ مع شُرَحْبِيل بن السِّمْط، فلمَّا فَتحَها أصابَ فيها غَنَمًا وبَقَرًا، فَقَسَمَ فينَا طائفَة مِنْهَا، وجَعَلَ بَقِيَّتَهَا في المَغْنَم، فَلقِيتُ مُعاذَ بن جَبل، فَحَدَّثتُهُ فقال مُعاذ: غَزَوْنا مع رسول الله ﷺ خيْبر، فأصبنا فيها غَنمًا، فَقَسَمَ فينا رسولُ الله ﷺ طائفة، وجَعلَ بقيَّتَهَا في المغنم. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طائفة) أراد بالطائفة: قدر الحاجة للطعام، وترك الباقي.\n(قسم بيننا) فقسمه بينهم على قدر السهام، لكن ضرورة حاجتهم إلى الطعام والعلف أباحت لهم ذلك.\n_________\n(١) رقم (٢٧٠٧) في الجهاد، باب في بيع الطعام إذا فضل عن الناس في أرض العدو، وفي سنده أبو العزيز شيخ من أهل الأردن، لم يوثقه غير ابن حبان، ومحمد بن مصفى بن بهلول الحمصي صدوق له أوهام، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٢٧٠٧) قال: حدثنا محمد بن المصفى، قال: حدثنا محمد بن المبارك، عن يحيى بن حمزة، قال: حدثنا أبو عبد العزيز شيخ من أهل الأردن، عن عبادة بن نُسَي، عن عبد الرحمن بن غنم، فذكره.\nقلت: فيه محمد بن المصفى، وهو ممن يدلس تدليس تسوية، وأبو عبد العزيز قال عنه الحافظ في «التقريب»: مقبول.","vol":"2","page":727},{"text":"١٢٢٦ - (د) أبو لبيد -﵀-: قال: كُنَّا مَعَ عبد الرحمن بنِ سَمُرَةَ بِكابُلَ، فأصابَ النَّاسُ غَنيمَة، فانْتَهَبُوها، فقامَ خَطيبًا، فقال: سمعتُ رسولَ اللهِ ﷺ يَنْهَى عن النُّهْبَى، فَرَدُّوا ما أَخَذُوا، فَقَسَمَهُ بَيْنَهُمْ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٠٣) في الجهاد، باب في النهي عن النهبى إذا كان في الطعام قلة في أرض العدو، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٠٣) حدثنا سليمان بن حرب. قال: ثنا جرير -يعني ابن حازم - عن يعلى ابن حكيم عن أبي لبيد قال، فذكره.","vol":"2","page":727},{"text":"١٢٢٧ - (ط) عمرو بن شعيب (١) أَنَّ رسولَ اللهِ ﷺ حين صَدَرَ من حُنِيْنٍ، وهو يُرِيدُ الْجِعْرَانَةَ سأله النَّاسُ؟ حتى دَنَتْ بهِ ناَقتُهُ من شَجَرَةٍ، فَتَشَبَّكَتْ بِرِدِائِه، فَنَزَعَتْهُ عن ظَهْرِهِ، فقال رسولُ الله ﷺ: «رُدُّوا عَلَيَّ رِدَائي، أتَخَافُونَ أنْ لا أقْسِمَ بينكمُ ما أفَاءَ اللهُ عليكُمْ؟ والَّذِيَ نَفْسِي بِيَدِهِ، لَوْ أفَاءَ اللهُ عليكم مثْلَ سَمُرِ تِهَامَةَ نَعَمًا لقَسَمْتُهُ بينكم، ثم لا تَجِدُوني بَخِيلًا ولا جَبانًا ولا كَذَّابًا»، فلمَّا نزل رسولُ الله ﷺ قام في الناس، فقال: «أدُّوا الخائِطَ والخَيْطَ، فإن الغُلُولَ عارٌ وشَنَارٌ على أهْلِه يوم القِيامَةِ» قال: ثُمَّ تَنَاوَلَ منَ الأرضِ وَبَرَة من بعير- أو شيئًا – قال: «والَّذي نَفْسِي بيدِهِ، مَالِيَ مِمَّا أفَاءَ اللهُ عليكم وَلا مِثْلُ هذه، إلا الْخُمُسُ، والْخُمُسُ مردودٌ عليكم» أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّمُر) شجر معروف. ⦗٧٢٩⦘\n(الخائط) الإبرة والخيط: معروف.\n(شنار) الشنار والعار سواء.\n_________\n(١) في الأصل: عمرو بن شعيب عن أبيه عن جده، وهو خطأ، صوابه: عن عمرو بن شعيب أن رسول الله ﷺ حين صدر ... الحديث، كما في الموطأ.\n(٢) ٢ / ٤٥٧ و٤٥٨ في الجهاد، باب ما جاء في الغلول، وهو مرسل، فإن عمرو بن شعيب، لم يدرك رسول الله ﷺ، وإنما يروي عن أبيه عن جده عبد الله بن عمرو بن العاص ﵄. قال ابن عبد البر: لا خلاف عن مالك في إرساله، وقد وصله النسائي ٧ / ١٣١، ١٣٢ في قسم الفيء، مختصرًا عن عمرو بن شعيب عن أبيه عن جده أن رسول الله ﷺ أتى بعيرًا فأخذ من سنامه وبرة بين أصبعيه، ثم قال: إنه ليس لي من الفيء شيء ولا هذه إلا الخمس، والخمس مردود فيكم \"، وفيه عنعنة محمد بن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك «الموطأ» (١٠٠٩) قال: عن عبد الرحمن بن سعيد، عن عمرو بن شعيب، فذكره.\nوقال الزرقاني في «شرح الموطأ»: لا خلاف عن مالك في إرساله، ووصله النسائي. قال الحافظ: بإسناد حسن من طريق حماد بن سلمة، عن محمد بن إسحاق، عن عمرو بن شعيب، عن أبيه، عن جده، وأخرجه النسائي أيضا بإسناد حسن من حديث عبادة بن الصامت.","vol":"2","page":728},{"text":"١٢٢٨ - (د) رويْفِعُ بن ثابت الأنصاري - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ كانَ يؤمن بالله واليوم الآخر فلا يركبْ دَابَّة من فَيْءِ المسلمين، حتى إذا أعْجَفَهَا، رَدَّها فيه، ومَنْ كانَ يُؤمِن بالله واليَوْمِ الآخر فلا يَلْبَسْ ثَوْبًا من فَيْءِ المسلمين، حتى إذا أَخْلَقَهُ، رَدَّهُ فيه» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعجفها) أي جعلها عجفاء، وهي الهزيلة التي ذهب سمنها.\n_________\n(١) رقم (٢٧٠٨) في الجهاد، باب في الرجل ينتفع من الغنيمة بالشيء، وفيه عنعنة محمد بن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٠٨) حدثنا سعيد بن منصور وعثمان بن أي شيبة المعنى قال أبو داود وأنا الحديثه أتقن قالا: ثنا أبو معاوية عن محمد بن إسحاق عن يزيد بن أبي حبيب عن أبي مرزوق مولى تجيب عن حنش الصنعاني عن رويفع بن ثابت الأنصاري، فذكره.","vol":"2","page":729},{"text":"١٢٢٩ - (خ ط) أسلم مولى عمر - ﵄ -: أنَّ عُمرَ اسْتَعْمَلَ مَوْلى له يُدْعى: هُنَيَّا (١)، على الصدقَةِ (٢)، فقال: يا هُنَيُّ، ضُمَّ جَنَاحَك عن النَّاسِ (٣)، واتَّقِ دَعوَة المظلوم، فإنَّها مُجَابةٌ، وأَدْخِلْ رَبَّ الصُّرَيْمةِ وَرَبَّ ⦗٧٣٠⦘ الْغُنَيْمةِ، وإيَّاكَ (٤) ونَعَمَ ابْنِ عفَّان وابْنِ عوْفٍ، فإنَّهُما إنْ تَهْلِكْ مَوَاشِيهِما يَرْجِعَانِ إلى زَرْعٍ ونَخْلٍ، وإنَّ ربَّ الصُّرَيْمةِ والْغُنَيْمةِ إنْ تَهْلكْ ماشِيَتُهمَا يأتيني بِبَنِيهِ (٥)، فيقُول: يا أميرَ المؤمنين، يا أمير المؤمنين، أفَتَارِكُهُ أَنا لا أبا لَكَ؟ (٦) فالماءُ والكَلأُ أَيْسَرُ عَليَّ من الذَّهَبِ والْفِضَّةِ، وايْمُ الله، إنَّهُمْ لَيَرَونَ أنَّا قَد ظَلمْنَاهُمْ، إنَّها لَبِلادُهُمْ ومياههم، قاتلوا عليها في الجاهلية، وأسْلَمُوا عليها في الإسلام، واللهِ، لولا المالُ الذي أحْمِل عليه في سبيل الله (٧) ما حَمَيْتُ على النَّاسِ منَ بلادهم شِبْرًا. أخرجه البخاري، والموطأ (٨) . ⦗٧٣١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اضمُم) اضمم جناحك: أي ألن جانبك وارفق بهم.\n(الصريمة) تصغير الصرمة، وهي القطعة من الإبل، نحو الثلاثين.\n(وربها) صاحبها.\n(الكلأ) العشب، سواء رطبه ويابسه.\n_________\n(١) بالنون مصغر بغير همز، وقد يهمز. قال الحافظ: وهذا المولى لم أر من ذكره في الصحابة مع إدراكه، وقد وجدت له رواية عن أبي بكر وعمر وعمرو بن العاص، روى عنه ابنه عمير، وشيخ من الأنصار وغيرهما، شهد صفين مع معاوية، ثم تحول إلى علي لما قتل عمار، ثم وجدت في مكة لعمر بن شبة أن آل هني ينتسبون في همدان، وهم موالي آل عمر. انتهى. ولولا أنه كان من الفضلاء النبهاء الموثوق بهم لما استعمله عمر.\n(٢) وفي البخاري \" على الحمى \" بدل \" على الصدقة \"، والمقصود بالحمى: حمى الربذة.\n(٣) في البخاري: ضم جناحك عن المسلمين.\n(٤) في البخاري: وإياي. قال الحافظ: قوله: وإياي، تحذير المتكلم نفسه، وهو شاذ عند النحاة، كذا قيل، والذي يظهر أن الشذوذ في لفظه، وإلا فالمراد في التحقيق، إنما هو تحذير المخاطب، وكأنه بتحذير نفسه حذره بطريق الأولى، فيكون أبلغ. ونحوه: نهي المرء نفسه ومراده: نهي من يخاطبه.\n(٥) في الأصل: ببينة، والتصحيح من البخاري. وفي بعض النسخ: ببيته، والمعنى متقارب.\n(٦) قال الحافظ: قوله: \" لا أبالك \" ظاهره الدعاء عليه، لكنه على مجازه لا على حقيقته، وهو بغير تنوين، لأنه صار شبيهًا بالمضاف، وإلا فالأصل: لا أبالك.\n(٧) أي: من الإبل التي كان يحمل عليها من لا يجد ما يركب، وجاء عن مالك أن عدة ما كان في الحمى في عهد عمر بلغ أربعين ألفًا من إبل وخيل وغيرهما.\n(٨) البخاري ٦ / ١٢١ و١٢٣ في الجهاد، باب إذا أسلم قوم في الحرب ولهم مال وأرضون فهي لهم، وهو في الموطأ ٢ / ١٠٠٣ في دعوة المظلوم، باب ما يتقى من دعوة المظلوم، خلافًا لما قال الحافظ ابن حجر في \" الفتح \" ٦ / ١٢٣: وهذا الحديث ليس في الموطأ. قال الدارقطني في \" غرائب مالك \": هو حديث غريب صحيح، ولعله غير موجود في بعض نسخ الموطأ. وفي الحديث ما كان فيه عمر من القوة وجودة النظر والشفقة على المسلمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (١٩٥٤)، ومن طريق البخاري (٤/٨٧) قال: ثنا إسماعيل، قال: ثني مالك، عن زيد بن أسلم، عن أبيه، فذكره.","vol":"2","page":729},{"text":"١٢٣٠ - (خ د) أسلم مولى عمر - ﵁ -: أنَّهُ سَمعَ عمر يقول: أمَا والذي نفْسِي بيدِهِ، لَوْلا أن أتْرُكَ آخِرَ النَّاس بَبَّانًا، ليس لهم من شيءٍ، ما فُتِحَتْ عليَّ قَرْيةٌ إلا قسَمْتُها، كما قسَم رسولُ اللهِ ﷺ خيبرَ، ولكني أتْرُكُهَا خِزانة لهم يقْتَسِمُونَهَا. هذه رواية البخاري.\nوفي رواية أبي داود قال: قال عمر: لولا آخِرُ النَّاسِ، ما فتَحْتُ قرية إلا قسَمْتُها كما قسمَ رسول الله ﷺ خيْبرَ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ببَّانًا) ببانًا: واحدًا: أي شيئًا واحدًا، مثل قوله: باجًا واحدًا، ومعنى الحديث: أنه قال: لولا أن أترك آخر الناس - وهم الذي يجيؤون ⦗٧٣٢⦘ بعده - شيئًا واحدًا متساويين في الفقر، ليس لهم شيء، لكنت كلما فتحت على المسلمين قرية قسمتها، كما قسم رسول الله ﷺ خيبر، وذلك أنه قسمها على الغانمين، فصار لكل واحد منهم حصة مفردة من أرض خيبر، يتصرف فيها. فقال عمر: لو قسمتها كقسمة خيبر، جاء آخر الناس وليس لهم حصة في البلاد المفتتحة، فيكونون ببَّانًا واحدًا، ليس لهم شيء، فلذلك جعل عمر البلاد في أيدي المسلمين يتولونها لبيت المال، ولم يقسم على الغانمين إلا الغنائم وحدها دون البلاد.\n_________\n(١) أخرجه البخاري ٥ / ١٣ و١٤ في الحرث والمزارعة، باب أوقاف أصحاب النبي ﷺ وأرض الخراج ومزارعتهم ومعاملتهم، وفي الجهاد، باب الغنيمة لمن شهد الوقعة، وفي المغازي، باب غزوة خيبر، وأبو داود رقم (٣٠٢٠) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣١) (٢١٣) قال: حدثنا أبو عامر عبد الملك بن عمرو، قال: حدثنا هشام، يعني ابن سعد. وفي (١/٤٠) (٢٨٤) قال: حدثنا عبد الرحمن، عن مالك. والبخاري (٣/١٣٩ و٤/١٠٥) قال: حدثنا صدقة، قال: أخبرنا عبد الرحمن، عن مالك، وفي (٥/١٧٦) قال: حدثنا سعيد بن أبي مريم، قال: أخبرنا محمدبن جعفر. وفيه (٥/١٧٦) قال: حدثني محمدبن المثنى، قال: حدثنا ابن مهدي، عن مالك بن أنس. وأبو داود (٣٠٢٠) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرحمن، عن مالك.\nثلاثتهم - هشام، ومالك، ومحمد بن جعفر - عن زيد بن أسلم، عن أبيه، فذكره.","vol":"2","page":731},{"text":"١٢٣١ - (خ م ت د) عبد الله بن عباس - ﵄ -: أنَّ الصَّعْب بن جَثَّامة قال: مرَّ رسولُ الله ﷺ بالأَبْواءِ- أوْ بِودَّانَ- وسُئِلَ عن أَهْلِ الدار من المشركين يُبَيَّتُونَ، فيُصابُ مِنْ نِسائِهمْ وذَرَاريهم، قال: هم منهم، وسمعتُه يقول: لا حِمَى إلا للهِ ولِرُسولِهِ. وفي رواية: هم من آبائِهِمْ.\nهذه رواية البخاري، ووافقَهُ مسلم على الفصل الأول، ولم يذكر الْحِمَى.\nوفي رواية الترمذي قال: قلتُ: يا رسولَ الله، إنَّ خَيْلَنا أُوطِئَتْ من نساءِ المشركين وأولادهم؟ قال: هُمْ من آبائِهم.\nوفي رواية أبي داود قال: سألتُ رسول الله ﷺ عن الدَّارِ من المشركين يُبَيَّتُونَ، فَيصابُ من ذرارِيهمْ ونِسَائِهمْ، فقال النبيُّ ﷺ: هم منهم. ⦗٧٣٣⦘\nوفي رواية (١): هم من آبائهم.\nقال الزهريُّ: ثم نهى رسولُ اللهِ ﷺ بعد ذلك عن قتل النساء والولدان (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُبَيّتون) التبييت: طروق العدو ليلًا على غفلة، للغارة والنهب.\n(هم منهم) أي حكمهم وحكم أهلهم سواء، وكذلك قوله: «هم من آبائهم» .\n_________\n(١) هي رواية عمرو بن دينار.\n(٢) أخرجه البخاري ٦ / ١٠٢ في الجهاد، باب أهل الدار يبيتون فيصاب الولدان والذراري، ومسلم رقم (١٧٤٥) في الجهاد، باب جواز قتل النساء والصبيان في البيات من غير تعمد، والترمذي رقم (١٥٧٠) في السير، باب ما جاء في النهي عن قتل النساء والصبيان، وأبو داود رقم (٢٦٧٢) في الجهاد، باب في قتل النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٧٨١) قال: ثنا سفيان. وأحمد (٤/٣٧) قال: ثنا سفيان، وفي (٤/٣٨) قال: ثنا عبد الرزاق، قال: نا ابن جريج قال: أخبرني عمرو بن دينار. وفي (٤/٣٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والبخاري (٤/٧٤) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٥/١٤٤) قال: حدثنا يحيى بن يحيى، وسعيد بن منصور، وعمرو الناقد، عن ابن عيينة، قال يحيى: أخبرنا سفيان بن عيينة. وفي (٥/١٤٤) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني عمرو بن دينار. وأبو داود (٢٦٧٢) قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا سفيان. وابن ماجة (٢٨٣٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة. والترمذي (١٥٧٠) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا سفيان بن عيينة. وعبد الله بن أحمد في زياداته على المسند (٤/٧١) قال: حدثنا محمد بن أبي بكر، وهوالمقدمي، قال: حدثنا محمد بن ثابت العبدي، قال: حدثنا عمرو بن دينار. وفي (٤/٧١) قال: حدثني أبو خيثمة، زهير بن حرب، قال: حدثنا سفيان. وفي (٤/٧٢) قال: حدثني أبو حميد، قال: حدثنا عبد الوهاب بن نجدة، قال: حدثنا إسماعيل بن عياش، قال: حدثني جعفر بن الحارث، عن محمد بن إسحاق، وفي (٤/٧٢) قال: أخبرنا إسحاق بن منصور الكوسج، من أهل مرو في سنة ثمان وعشرين ومائتين، قال: أخبرنا سفيان بن عيينة.. وفي (٤/٧٢) قال: أخبرنا إسحاق بن منصور، قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وفي (٤/٧٣) قال: حدثنا إسحاق بن منصور الكوسج، قال: أخبرنا ابن شُميل «يعني النضر» قال: أخبرنا محمد، هو ابن عمرو. وفي (٤/٧٣) قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد الله بن الزبير «يعني الحميدي» قال: حدثنا سفيان. والنسائي في الكبرى «تحفة الأشراف» (٤٩٣٩) عن عبد الله بن محمد بن عبد الرحمن، والحارث بن مسكين، كلاهما عن سفيان. (ح) وعن يوسف بن سعيد بن مسلم، وإبراهيم بن الحسن المقسمي، كلاهما عن حجاج بن محمد، عن ابن جريج، عن عمرو بن دينار. (ح) وعن أبي كريب، عن عبد الله بن إدريس «ووقع في التحفة: عبد الله بن نمير» عن مالك. سبعتهم (سفيان بن عيينة، وعمرو بن دينار، ومعمر، ومحمد بن إسحاق، ومسلم بن خالد، ومحمد بن عمرو، ومالك) عن ابن شهاب الزهري.\n٢ - وأخرجه عبد الله بن أحمد في زياداته على المسند (٤/٧٣) قال: حدثنا داود بن عمرو، أبو سليمان الضبّي، قال: حدثنا عبد الرحمن بن أبي الزناد، عن عبد الرحمن بن الحارث.\nكلاهما -الزهري، وعبد الرحمن بن الحارث - عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن ابن عباس، فذكره.\n* أخرجه عبد الله بن أحمد في زياداته على المسند (٤/٧١) قال: حدثنا محمد بن أبي بكر، قال: حدثنا حماد، قال: حدثنا عمرو بن دينار، عن ابن عباس، فذكره. ليس فيه (الزهري، ولا عبيد الله بن عبد الله بن عتبة بن مسعود) .\n* في رواية محمد بن عمرو، عن الزهري زيادة: «وقد نهى عنهم يوم خيبر» .","vol":"2","page":732},{"text":"١٢٣٢ - (خ د) الصعب بن جثامة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «لا حِمَى إلا للهِ ولرَسولِهِ» قال: وبَلَغَنا: أنَّ النبيَّ ﷺ حَمَى النَّقِيعَ، وأَنَّ عُمرَ حَمَى سَرِفَ (١) والرَّبَذَةَ. هذه رواية البخاري.\nوعند أبي داود: أَنَّ رسولَ اللهِ ﷺ قال: «لا حِمَى إلا للهِ ولرسوله» . ⦗٧٣٤⦘\nقال ابنُ شِهابٍ: وَبَلَغَنِي: أنَّ رسولَ اللهِ ﷺ حَمى النَّقِيعَ.\nوفي رواية: أَنَّ رسولَ اللهِ ﷺ حَمَى النَّقِيعَ، وقال: «لا حمِى إِلا للهِ» (٢) .\n_________\n(١) قيده بعضهم \" سرف \" - بفتح السين وكسر الراء المهملتين - وقيده بعضهم \" الشرف \" - بفتح الشين المعجمة وفتح الراء المهملة - وهو الصواب كما في \" الفتح \".\n(٢) البخاري ٥ / ٣٤ و٣٥ في الحرث والمزارعة، باب لا حمى إلا لله تعالى ورسول الله ﷺ، وفي الجهاد، باب أهل الدار يبيتون فيصاب الوالدان والذراري، وأبو داود رقم (٣٠٨٣) و(٣٠٨٤) في الخراج والإمارة، باب في الأرض يحميها الإمام أو الرجل. والرواية الأخيرة لأبي داود سندها لا بأس به، وله شاهد عند أبي عبيد في \" الأموال \" صفحة (٢٩٨)، وقد ذكرها البخاري ٥ / ٣٤، ٣٥ عن الزهري بلاغًا فقال: بلغنا أن النبي ﷺ حمى النقيع، وأن عمر حمى الشرف والربذة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٧٨٢) قال: حدثنا سفيان. وأحمد (٤/٣٧) قال: حدثنا سفيان. وفي (٤/٣٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٤/٧١) قال: حدثنا عامر بن صالح الزبيري، سنة ثمانين ومائة، قال: حدثني يونس بن يزيد. والبخاري (٣/١٤٨) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن يونس. وفي (٤/٧٤) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وأبو داود (٣٠٨٣) قال: حدثنا ابن السرح، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وفي (٣٠٨٤) قال: حدثنا سعيد بن منصور، قال: حدثنا عبد العزيز بن محمد، عن عبد الرحمن بن الحارث. وعبد الله بن أحمد في زياداته على المسند (٤/٧١) قال: حدثنا محمد بن أبي بكر - وهو المقدمي- قال: حدثنا محمد بن ثابت العبدي، قال: حدثنا عمرو بن دينار. وفي (٤/٧١) قال: حدثني أبو خيثمة، زهير بن حرب، قال: حدثنا سفيان. في (٤/٧١) قال: حدثني مصعب، هو الزبيري، قال: حدثني عبد العزيز بن محمد، عن عبد الرحمن بن الحارث بن عبد الله بن عياش المخزومي. وفي (٤/٧٣) قال: حدثنا إسحاق بن منصور الكوسج، قال: أخبرنا ابن شميل «يعني النضر» قال: أخبرنا محمد، هو ابن عمرو. وفي (٤/٧٣) قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد الله بن الزبير «يعني الحميدي»، قال: حدثنا سفيان. وفي (٤/٧٣) قال: حدثنا إسحاق، قال: أخبرنا أبو نعيم، قال: حدثنا ابن عيينة. والنسائي في الكبرى «تحفة الأشراف» (٤٩٤١) عن أبي كريب، محمد بن العلاء، عن ابن إدريس، عن مالك..\nسبعتهم -سفيان بن عيينة، ومعمر، ويونس بن يزيد، وعبد الرحمن بن الحارث، وعمرو بن دينار، ومحمد بن عمرو، ومالك - عن ابن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن ابن عباس، فذكره.\n* أخرجه عبد الله بن أحمد في زياداته على المسند (٤/٧١) قال: حدثنا محمد بن أبي بكر، قال: حدثنا حماد بن زيد، قال: حدثنا عمرو بن دينار، عن ابن عباس، فذكره. ليس فيه «ابن شهاب الزهري، ولا عبيد الله بن عبد الله بن عتبة بن مسعود» .","vol":"2","page":733},{"text":"١٢٣٣ - (ط د) عبد الله بن عباس - ﵄ -: قال: كلُّ قَسْمٍ قُسِمَ في الجاهلية فهو على ما قُسِمَ، وكلُّ قَسْمٍ أدْرَكهُ الإسلامُ ولم يُقْسَمِ فهو على قَسْم الإسلامِ. أخرجه أبو داود (١) .\nوأخرجه الموطأ مرسلًا عن ثور بن يزيد الديلي قال: بلغني: أن رسول الله ﷺ قال: «أيما دارٍ أو أرضٍ قُسِمَتْ في الجاهلية فهي على قَسْم الجاهلية، وأيُّما دارٍ أو أرض أدركها الإسلام ولم تُقْسَم فهي على قسم الإسلام» (٢) .\n_________\n(١) رقم (٢٩١٤) في الفرائض، باب هل يرث المسلم الكافر، وأخرجه ابن ماجة رقم (٢٤٨٥) في الرهون، باب قسمة الماء، وإسناده حسن.\n(٢) الموطأ ٢ / ٧٤٦ في الأقضية، باب القضاء في قسم الأموال، وفي سنده انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩١٤) قال: ثنا حجاج بن أبي يعقوب، وابن ماجة (٢٤٨٥) قال: ثنا العباس ابن جعفر.\nكلاهما (حجاج، والعباس) قالا: ثنا موسى بن داود، قال: ثنا محمد بن مسلم الطائفي، عن عمرو ابن دينار،عن أبي الشعثاء، فذكره.\nومالك «الموطأ» (١٥٠٤) قال عن ثور بن زيد الديلي، فذكره.\nوقال الزرقاني في «شرح الموطأ»: قال أبو عمر: تفرد بوصله إبراهيم بن طهمان،وهو ثقة، عن مالك، عن ثور، عن عكرمة، عن ابن عباس.","vol":"2","page":734},{"text":"١٢٣٤ - (خ ط د) نافع - ﵀ -: عن ابن عمر - ﵄ -: ⦗٧٣٥⦘ أنَّ عبدًا لابنِ عمرَ أبَقَ فَلَحِقَ بالرُّوم، فظهر عليهم خَالِدٌ، فردَّهُ إلى عبد الله، وأنَّ فَرَسًا لعبدِ الله عارَ، فظَهَرُوا عليه، فردَّهُ إلى عبد الله.\nقال البُخَارِيُّ: وقال في رواية: في الفَرَسِ عَلى عَهْدِ رسُولُ الله ﷺ.\nوفي أخرى أنَّ خالدَ بنَ الْوَلِيد حين بعَثَهُ أبو بكرٍ أخذَ غُلامًا كان فَرَّ من ابن عمر إلى أرض الروم، فأَخذَه خالدٌ فردَّه عليه.\nوفي رواية الموطأ: أنَّ عبدًا لابن عمر أبقَ، وأن فرسًا له عَارَ فأصابهما المشركون، ثُمَّ غنِمهُما المسلمون، فَرُدَّا على عبد الله بن عمر، وذلك قبلَ أنْ تُصِيبَهُما المقاسِمُ.\nوأخرج أبو داود الحديث بطوله مثل البخاري.\nوأخرج من رواية أخرى حديث العبد، وقال فيه: فَرَدَّهُ عليه رسول الله ﷺ، ولم يقْسِمْ (١) . ⦗٧٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبق) أبق الغلام: إذا هرب.\n(عار) عار الفرس: إذا انفلت وذهب هاهنا وهاهنا من مرحه.\n_________\n(١) أخرجه البخاري ٦ / ١٢٦ و١٢٧ في الجهاد، باب إذا غنم المشركون مال المسلم ثم وجده المسلم، والموطأ ٢ / ٤٥٢ في الجهاد، باب ما يرد قبل أن يقع القسم مما أصاب العدو، وأبو داود رقم (٢٦٩٨) و(٢٦٩٩) في الجهاد، باب في المال يصيبه العدو من المسلمين ثم يدركه صاحبه في الغنيمة، وأخرجه ابن ماجة رقم (٢٧٤٨) في الجهاد، باب ما أحرز العدو ثم ظهر عليه المسلمون. وفي الحديث دليل على أن المشركين لا يحرزون على المسلم ماله، وأن المسلمين إذا استنفذوا من أيديهم شيئًا كان للمسلم، كان عليهم رده، ولا يغنمونه، وقد اختلف العلماء في ذلك ... .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٠٦٨) حدثنا محمد بن. بشار وأخرجه أبو داود (٢٦٩٨) حدثنا صالح بن سهيل..\nكلاهما - محمد، صالح - حدثنا يحيى عن عبيد الله، قال: أخبرني نافع أن عبدا لابن عمر، فذكره.","vol":"2","page":734},{"text":"١٢٣٥ - (خ) عبد الله بن عمر بن الخطاب - ﵄ -: قال: كنَّا نُصِيبُ في مغَازينا العَسَلَ والعِنَب فنأْكُلُهُ، ولا نرفعهُ (١) . أخرجه البخاري (٢) .\n_________\n(١) قال الحافظ: أي: ولا نحمله على سبيل الادخار، ويحتمل أن يريد: ولا نرفعه إلى متولي أمر الغنيمة، أو إلى النبي ﷺ، ولا نستأذنه في أكله اكتفاءًا بما سبق منه من الإذن.\n(٢) ٦ / ١٨٢ و١٨٣ في الجهاد، باب ما يصيب من الطعام في أرض العدو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/١١٦) قال: ثنا مسدد، قال: ثنا حماد بن زيد، عن أيوب. وأبو داود بنحوه (٢٧٠١) قال: ثنا إبراهيم بن حمزة الزبيري قال: ثنا أنس بن عياض، عن عبيد الله.\nكلاهما - أيوب، وعبيد الله - عن نافع، فذكره.","vol":"2","page":736},{"text":"١٢٣٦ - (د) زيد بن أسلم - ﵀-: أنَّ ابْن عَمرَ دخلَ على معاوية، فقال: ما حَاجتُك يا أبا عبدَ الرحمن؟ قال: عطاءُ المُحَرَّرين، فإني رأيتُ رسول الله ﷺ أوَّل ما جاءه شيءٌ بدأَ بالمحَرَّرين. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المحرَّرون) قال الخطابي: المحررون المعتقون، وذلك أنهم قوم لا ديوان لهم، وإنما يدخلون في جملة مواليهم، والديوان إنما كان موضوعًا في بني هاشم، ثم الذين يلونهم في القرابة والسابقة، وكان هؤلاء مؤخرين في ⦗٧٣٧⦘ الذِّكر، وإنما ذكرهم عبد الله بن عمر وتشفع لهم في تقديم أعطياتهم، لما علم من ضعفهم وحاجتهم.\n_________\n(١) رقم (٢٩٥١) في الخراج، باب في قسم الفيء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٥١) حدثنا هارون بن زيد بن أبي الزرقاء ثنا أبي ثنا هشام بن سعد عن زيد بن أسلم أن عبد الله بن عمر، فذكره.","vol":"2","page":736},{"text":"١٢٣٧ - (د) عائشة - ﵂ -: قالت: أُتِيَ رسولُ الله ﷺ بِظَبْيَةٍ (١) فيها خَرَزٌ، فَقَسَمَهَا لِلْحُرَّةِ والأَمةِ، قالت عائشةُ: كان أبي يَقْسِمُ للحرِّ والعبد. أخرجه أبو داود (٢) .\n_________\n(١) الظبية: جراب صغير عليه شعر.\n(٢) رقم (٢٩٥٢) في الخراج والإمارة، باب في قسم الفيء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٥٦) قال: ثنا أبو النضر. وفي (٦/١٥٩) قال: ثنا عثمان بن عمر. وفي (٦/٢٣٨) قال: ثنا يزيد. وأبو داود (٢٩٥٢) قال: ثنا إبراهيم بن موسى الرازي، قال: نا عيسى.\nأربعتهم -أبو النضر، وعثمان بن عمر، ويزيد، وعيسى بن يونس - عن ابن أبي ذئب، عن القاسم بن عباس، عن عبد الله بن دينار، عن عروة، فذكره.","vol":"2","page":737},{"text":"١٢٣٨ - (خ م ت) المسور بن مخرمة - ﵁ -: أنَّ عمرو بنَ عوْفٍ أخْبَرَهُ أَنَّ رسولَ اللهِ ﷺ بعثَ أبا عُبَيْدةَ بنَ الجرَّاح إلى البَحْرَيْن يأتي بجِزيتها، وكان النبيُّ ﷺ صالَحَ أهلَ البحرين، وأمَّر عليهم العلاءَ بنَ الْحَضْرَمِيِّ، فقَدِم أبو عبيدة بمالٍ من البحْرين، فسمعتِ الأنصارُ بقُدوم أبي عُبيدةَ، فَوافَوْا صلاةَ الفجر مع رسولِ الله ﷺ، فلمَّا صلَّى رسولُ الله ﷺ انصرفَ، فَتَعرَّضوا له، فَتَبَسَّمَ رسولُ الله ﷺ حين رآهم، ثم قال: «أُظُنُّكُمْ سمعتُم أنَّ أبا عُبَيْدةَ قَدِم بشيءٍ من البحرين؟» فقالوا: أَجلْ يا رسولَ الله، فقال: «أبْشِرُوا وأمِّلُوا ما يَسُرُّكُمْ (١)، فوالله مَا الْفقْرَ أخْشى عليكم، ولكني أخشى أنْ تُبْسَط الدُّنيا عليكم كما بُسِطَتْ على من كان قبلكم، فَتَنافَسُوها كما تَنافسوها وتُهْلِكَكُمْ كما أهْلَكَتْهُمْ» . أخرجه البخاري، ومسلم، والترمذي.\nإلا أنَّ الترمذي لم يذكر الصلحَ، وتأمير الْعلاءِ (٢) . ⦗٧٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تعرضوا له) تعرضت لفلان: إذا تراءيت له ليراك.\n(فتنافسوها) التنافس: تفاعل من المنافسة: الرغبة في الانفراد بالشيء والاستبداد به.\n_________\n(١) في الأصل: ما سركم.\n(٢) أخرجه البخاري ١١ / ٢٠٨ في الرقاق، باب ما يحذر من زهرة الدنيا والتنافس فيها، وفي ⦗٧٣٨⦘ الجهاد، باب الجزية والموادعة مع أهل الحرب، وفي المغازي، باب شهود الملائكة بدرًا، وأخرجه مسلم رقم (٢٩٦١) في الرقاق، والترمذي رقم (٢٤٦٤) في صفة القيامة، باب خوف الرسول ﷺ على أمته أن تبسط لهم الدنيا. وفي الحديث أنه ينبغي لمن فتحت عليه الدنيا وزهرتها أن يحذر من سوء عاقبتها وشر فتنتها، فلا يطمئن إلى زخرفها، ولا ينافس غيره فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٣٧) قال: حدثنا يعقوب. قال: حدثنا أبي عن صالح. (ح) وحدثنا سعد، قال: حدثني أبي، عن صالح. وفي (٤/٣٢٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. والبخاري (٤/١١٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٥/١٠٨) قال: حدثنا عبدان، قال: أخبرنا عبد الله. قال: أخبرنا معمر ويونس. وفي (٨/١١٢) قال: حدثنا إسماعيل ابن عبد الله، قال: حدثني إسماعيل بن إبراهيم بن عقبة، عن موسى بن عقبة. ومسلم (٨/٢١٢) قال: حدثني حرملة بن يحيى بن عبد الله يعني ابن حرملة بن عمران التجيبي قال: أخبرنا ابن وهب، قال: أخبرني يونس. (ح) وحدثنا الحسن بن علي الحلواني وعبد بن حميد. جميعا عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب. وابن ماجة (٣٩٩٧) قال: حدثنا يونس بن عبد الأعلى المصري. قال: أخبرني ابن وهب، قال: أخبرني يونس. والترمذي (٢٤٦٢) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك، عن معمر ويونس. والنسائي في الكبرى «الورقة ١١٧ ب» قال: أخبرنا يونس ابن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. (ح) وأخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا أبي، عن صالح. وفي الكبرى أيضا «تحفة الأشراف» (٨/١٠٧٨٤) عن سويد بن نصر، عن عبد الله بن المبارك، عن معمر ويونس.\nخمستهم - صالح بن كيسان، وشعيب، ومعمر، ويونس، وموسى بن عقبة - عن ابن شهاب الزهري، عن عروة بن الزبير، عن المسور بن مخرمة، فذكره.","vol":"2","page":737},{"text":"١٢٣٩ - (خ) ثعلبة بن أبي مالك - ﵁ -: أنَّ عُمَرَ قَسَمَ مُرُوطًا بين نِساءِ أهل المدينَةِ، فَبَقِيَ منها مِرْطٌ جَيِّدٌ، فقال له بعضُ مَنْ عنده: يا أمير المؤمنين، أعْطِ هذا ابنةَ رسولِ الله التي عندك - يُريِدَون: أُمَّ كُلْثُوم بنتَ علي فقال: أُمُّ سَلِيطٍ (١) أحقُّ به، فإنها ممَّنْ بايعَ رسولَ الله ﷺ، كانت تَزْفِرُ لنا الْقِرَبَ يومَ أُحُدٍ. أخرجه البخاري (٢) . ⦗٧٣٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مروطًا) المروط جمع مِرط، وهو كساء من خز أو صوف يؤتزر به.\n(تزفر) زفر الحِملَ يزفِره: إذا حمله.\n_________\n(١) هي والدة أبي سعيد الخدري ﵁، كانت زوجًا لأبي سليط بن أبي حارثة عمرو بن قيس من بني عدي بن النجار، فولدت له سليطًا فمات عنها أبو سليط قبل الهجرة فتزوجها مالك بن سنان الخدري، فولدت له أبا سعيد الخدري. ويقال لها: أم قيس، وهي بنت عبيد بن زياد بن ثعلبة من بني مازن.\n(٢) ٧ / ٢٨٢ في المغازي، باب ذكر أم سليط، وفي الجهاد، باب حمل النساء القرب إلى الناس في الغزو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٤٠) قال: ثنا عبدان، قال: نا عبد الله. وفي (٥/١٢٧) قال: ثنا يحيي بن بكير، قال: ثنا الليث.\nكلاهما - عبد الله بن المبارك، والليث بن سعد - عن يونس، عن ابن شهاب، قال ثعلبة بن مالك الخشني، فذكره.","vol":"2","page":738},{"text":"<span data-type=\"title\" id=toc-299>الفصل الرابع: من الباب الثاني من كتاب الجهاد في الشهداء</span>\n١٢٤٠ - (م ط ت) أبو هريرة - ﵁ -: قال: قال رسول الله ﷺ: «ما تَعُدُّونَ الشهيدَ فيكم؟ قالوا: يا رسول الله، مَنْ قُتِلَ في سبيل الله فهو شهيدٌ، قال: إنَّ شُهدَاءَ أُمَّتي إذًا لَقليلٌ، قالوا: فَمن هُمْ يا رسولَ الله؟ قال: من قُتِلَ في سبيل الله فهو شهيدٌ، ومن مات في سبيل الله فهو شهيد، ومن مات في الطاعون فهو شهيد، ومن مات في البَطْنِ فهو شهيد، قال ابنُ مِقْسَمٍ: أشهدُ على أبيك- يعني أبا صالح (١) - أنَّهُ قال: والغريق شهيدٌ» . هذه رواية مسلم.\nوفي رواية الموطأ، والترمذي: أَنَّ رسولَ اللهِ ﷺ قال: «الشهداءُ خَمْسَةٌ: الْمَطْعُونُ، والْمَبْطُونُ، والغَرِقُ، وصاحبُ الَهدْمِ، والشهيدُ في ⦗٧٤٠⦘ سبيل الله» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشهداء) جمع شهيد: وقد ذكر (٣) .\n(المطعون) الذي عرض له الطاعون، وهو الداء المعروف.\n(المبطون) هو الذي يشكو بطنه.\n(صاحب الهدم) هو الذي يقع عليه بناء أو حائط فيموت تحته.\n_________\n(١) يعني: قال ابن مقسم لسهيل بن أبي صالح.\n(٢) مسلم رقم (١٩١٥) في الإمارة، باب بيان الشهداء، والموطأ ١ / ١٣١ في صلاة الجماعة، باب ما جاء في العتمة والصبح، والترمذي رقم (١٠٦٣) في الجنائز، باب ما جاء في الشهداء من هم.\n(٣) انظر الصفحة (٥٨٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٥٢٢) قال: حدثنا عبد الصمد. قال: حدثنا حماد. ومسلم (٦/٥١) قال: حدثني زهير بن حرب. قال: حدثنا جرير (ح) وحدثني عبد الحميد بن بيان الواسطي. قال: حدثنا خالد. (ح) وحدثني محمد بن حاتم. قال: حدثنا بهز. قال: حدثنا وهيب. وابن ماجة (٢٨٠٤) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد العزيز بن المختار.\nستتهم - معمر، وحماد، وجرير بن عبد الحميد، وخالد بن عبد الله، ووهيب بن خالد، وعبد العزيز ابن المختار -عن سهيل بن أبي صالح، عن أبيه، فذكره.\n* في رواية جرير: قال سهيل: قال ابن مِقْسَم: أشهد على أبيك في هذا الحديث أنه قال: «والغريق شهيد» .\n* وفي رواية خالد بن عبد الله: قال سهيل: قال عبيد الله بن مِقسم: أشهد على أخيك أنه زاد في هذا الحديث: «ومن غرِق فهو شهيد» .\n* وفي رواية وهيب وعبد العزيز بن المختار: قال سهيل: أخبرني عبيد الله بن مقسم، عن أبي صالح، وزاد فيه: «والغرق شهيد» .","vol":"2","page":739},{"text":"١٢٤١ - (س) عقبة بن عامر - ﵁ -: قال: إنَّ رسولَ اللهِ ﷺ قال: «خَمسٌ مَنْ قُبضَ في شيءٍ منهنَّ فهو شهيد: المقتولُ في سبيل الله شهيدٌ، والْغَرِقُ في سبيل الله شهيد، والمبطونُ في سبيل الله شهيدُ، والمطعونُ في سبيل الله شهيد، والنُّفَساءُ في سبيل الله شهيدٌ» .أخرجه النسائي (١) .\n_________\n(١) ٦ / ٣٧ في الجهاد، باب مسألة الشهادة، وفي سنده عبد الله بن ثعلبة الحضرمي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ويشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٣٧) قال: نا يونس بن عبد الأعلى، قال: ثنا ابن وهب، قال: ثني عبد الرحمن بن شريح، عن عبد الله بن ثعلبة الحضرمي. أنه سمع ابن حجيرة، فذكره.\nقلت: فيه عبد الله بن ثعلبة الحضرمي، لم يوثقه غير ابن حبان.","vol":"2","page":740},{"text":"١٢٤٢ - (س) صفوان بن أمية - ﵁ -: قال: الطَّاعُونُ، والمبطونُ، والغرِيقُ، والنُّفَساءُ، شَهادَةٌ. ⦗٧٤١⦘\nقال: [وحدَّثنا] أبو عثمان مِرارًا، ورفعه مَرَّة إلى النبيِّ ﷺ. أخرجه النسائي (١) .\n_________\n(١) ٤ / ٩٩ في الجنائز، باب الشهيد، وفي سنده عامر بن مالك بصري. وهو مجهول لم يوثقه غير ابن حبان، ولكن يشهد الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٩٩) أخبرنا عبيد الله بن سعيد قال: حدثنا يحيى عن التيمي عن أبي عثمان عن عامر عن مالك عن صفوان بن أمية، فذكره.","vol":"2","page":740},{"text":"١٢٤٣ - (ط د س) جابر [بن عتيك] (١) - ﵁ -: قال: قال رسول الله ﷺ: «الشهداءُ سبعةٌ، سوى القَتْلِ في سبيل الله: المطعونُ، والمبطونُ، والغَرِقُ، والحَرِقُ، وصاحبُ ذاتِ الجنْب، والذي يموتُ تَحتَ الهَدْمِ، والمرأةُ تموتُ بِجُمْعٍ [شهيدةٌَ]» . أخرجه (٢) . ⦗٧٤٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغرق): الغريق، والحرق: المحترق، وهما اللذان يموتان بالماء والنار.\n(ذات الجنب) دمل أو قرحة تعرض في جوف الإنسان، تنفجر إلى داخل، فيموت صاحبها، وقد تنفجر إلى خارج.\n(بجُمع) ماتت المرأة بجُمع: إذا ماتت وولدها في بطنها، وقد تكون المرأة التي لم يمسها رجل.\n_________\n(١) في الأصل: جابر، وهو إذا أطلق يراد به: جابر بن عبد الله. والمراد هبه هنا: جابر بن عتيك.\n(٢) في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد فات المؤلف ﵀ أن الحديث رواه مالك في الموطأ ١ / ٢٣٣ في الجنائز، باب النهي عن البكاء على الميت، وأبو داود رقم (٣١١١) في الجنائز، باب في فضل من مات في الطاعون، والنسائي ٤ / ١٣، ١٤ في الجنائز، باب في النهي عن البكاء على الميت، وابن ماجة رقم (٢٨٠٣) في الجهاد، باب ما يرجى فيه الشهادة، وابن حبان في صحيحه (١٦١٦) موارد، في الجهاد، باب جامع فيمن هو شهيد، كلهم من حديث جابر بن عتيك، أن رسول الله ﷺ \" جاء يعود عبد الله بن ثابت، فوجده قد غلب، فصاح رسول الله ﷺ، فلم يجبه، فاسترجع رسول الله ﷺ، وقال: غلبنا عليك يا أبا الربيع، فصاح النسوة وبكين، فجعل ابن عتيك يسكتهن، فقال رسول الله ﷺ: دعهن، فإذا وجب فلا تبكين باكية، قالوا: وما الوجوب يا رسول الله؟ قال: الموت، قالت ابنته: والله إن كنت لأرجو أن تكون شهيدًا، فإنك قد كنت قضيت جهازك، قال رسول الله ﷺ: إن الله قد أوقع أجره على قدر نيته، وما تعدون الشهادة؟ قالوا: القتل في سبيل الله، قال: الشهادة سبع - الحديث \"، وفي سنده عتيك بن الحارث بن عتيك لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن له شاهد بنحوه، ذكره المنذري في \" الترغيب والترهيب \" من رواية الطبراني عن ربيع الأنصاري أن رسول الله ﷺ عاد ابن أخي جابر الأنصاري فذكره بنحوه وقال: ورواته محتج بهم في الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هو جزء من حديث:\nأخرجه مالك «الموطأ» (١٦١) . وأحمد (٥/٤٤٦) قال: ثنا روح. وأبو داود (٣١١١) قال: حدثنا القعنبي. والنسائي (٤/١٣) قال: أخبرنا عتبة بن عبد الله بن عتبة. وفي الكبرى «تحفة الأشراف» (٣١٧٣) عن الحارث بن مسكين، عن ابن القاسم.\nأربعتهم - روح، والقعنبي، وعتبة، وابن القاسم- عن مالك، عن عبد الله بن عبد الله بن جابر بن عتيك، أن عتيك بن الحارث، وهو جد عبد الله بن عبد الله أبو أمه، أخبره، فذكره.","vol":"2","page":741},{"text":"١٢٤٤ - () (عبد الله بن عمر بن الخطاب - ﵄ -): مِثلهُ - وزاد: ومَنْ قُتِلَ دُونَ مَالِهِ فهو شهيد. أخرجه (١) .\n_________\n(١) هكذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات زرين العبدري على الأصول.","vol":"2","page":742},{"text":"١٢٤٥ - (د) أم حرام - ﵄ -: أَنَّ رسولَ اللهِ ﷺ قال: «المائدُ في البحر، الذي يُصيبُهُ القَيءُ له أجر شهيد، والغَرِق لَهُ أَجْرُ شهيدَيْنِ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٩٣) في الجهاد، باب فضل الغزو في البحر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٤٩) . وأبو داود (٢٤٩٣) قال: حدثنا محمد بن بكار العيشي (ح) وحدثنا عبد الوهاب بن عبد الرحيم الجوبري الدمشقي.\nثلاثتهم - الحميدي، ومحمد بن بكار، وعبد الوهاب بن عبد الرحيم - عن مروان بن معاوية، قال: حدثنا هلال بن ميمون الجهني الرملى، عن يعلى بن شداد، فذكره.","vol":"2","page":742},{"text":"١٢٤٦ - (خ ت د س) عبد الله بن عمرو بن العاص - ﵄ -: قال: سمعتُ رسولَ الله ﷺ يقول: «مَنْ قُتِلَ دُونَ ماله فهو شهيد» . أخرجه البخاري، والترمذي، والنسائي.\nوللنسائي في رواية: مَنْ قُتل دون ماله مظلومًا فهو شهيد.\nوفي رواية للترمذي وأبي داود والنسائي قال: سمعت رسول الله ﷺ ⦗٧٤٣⦘ يقول: «مَنْ أُرِيدَ مالُه بغير حق، فَقاتلَ فَقُتِلَ، فهو شهيد» (١) .\n_________\n(١) البخاري ٥ / ٨٨ في المظالم، باب من قاتل دون ماله، والترمذي رقم (١٤١٩) و(١٤٢٠) في الديات، باب ما جاء فيمن قتل دون ماله فهو شهيد، وأبو داود رقم (٤٧٧١) في السنة، باب قتال اللصوص، والنسائي ٧ / ١١٤ و١١٥ في تحريم الدم، باب من قتل دون ماله، وأخرجه ابن ماجة رقم (٢٥٨١) في الحدود، باب من قتل دون ماله فهو شهيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في المظالم (٣٣) عن عبد الله بن يزيد المقرئ عن سعيد بن أبي أيوب عن أبي الأسود محمد بن عبد الرحمن؟؟. النسائي في المحاربة (١٨: ٣) عن عبيد الله بن فضالة بن إبراهيم عن المقرئ به و(١٨: ٤) عن جعفر بن محمد بن الهذيل عن عاصم بن يوسف عن سعيد بن الخمس عن عبد الله بن الحسن عنه قال النسائي: سعيد خطأ يعني أن الصواب حديث عبد الله بن الحسن -أبو داود، والترمذي والنسائى- عن إبراهيم بن محمد بن طلحة عن عبد الله بن عمرو. «الأشراف (٦/٣٦٧)» .\nوأبو داود في السنة (٣٢: ١) عن مسدد عن يحيى عن سفيان حدثني عبد الله بن حسن حدثني عمي إبراهيم بن محمد بن طلحة به والترمذي في الديات (٢٢: ٤) عن «بندار» عن عبد الرحمن بن مهدي عن سفيان به. و(٢٢: ٣) عن هارون بن إسحاق الهمداني عن محمد بن عبد الوهاب عن سفيان عن عبد الله ابن الحسن عن إبراهيم بن محمد بن طلحة قال سفيان وأثنى عليه خيرا فذكر معناه. و(٢٢: ٢) عن بندار عن أبي عامر العقدي عن عبد العزيز بن المطلب عن عبد الله بن الحسن بمعناه. وقال: حسن صحيح «الأشراف (٦/٢٧٨، ٢٧٩)» .","vol":"2","page":742},{"text":"١٢٤٧ - (س) بُريدُة الأسلمي - ﵁ -: قال: قال رسول الله ﷺ: «من قتلَ دونَ مالهِ فهو شهيدٌ» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ١١٦ في تحريم الدم، باب من قتل دون ماله، وفي سنده مؤمل بن إسماعيل البصري أبو عبد الرحمن، وهو سيء الحفظ، ولكن للحديث شاهد من حديث عبد الله بن عمرو بن العاص عند البخاري، فهو حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١١٦) قال: نا أحمد بن نصر، قال: ثنا المؤمل عن علقمة بن مرثد، عن سليمان بن بريدة،فذكره.\nقلت: فيه المؤمل بن إسماعيل، قال عنه الحافظ في «التقريب»: صدوق سيء الحفظ.","vol":"2","page":743},{"text":"١٢٤٨ - (ت د س) سعيد بن زيد - ﵁ -: قال: سمعتُ رسولَ الله ﷺ يقول: «مَنْ قُتلَ دُونَ مالهِ فهو شهيد، ومَنْ قُتِلَ دُونَ دَمِهِ فهو شهيد، ومن قتلَ دون دِينه فهو شهيد، ومن قُتلَ دُونَ أهْلهِ فِهو شهيد» . أخرجه الترمذي، وأبو داود.\nوفي أخرى للترمذي قال: قال رسول الله ﷺ: «مَنْ قُتِلَ دونَ مالِه فهو شهيدٌ، ومن سَرَق من الأرض شِبرًا طُوِّقَهُ يومَ القيامَةِ من سَبْعِ أرضين» .\nوفي رواية للنسائي: مَنْ قُتِلَ دُونَ ماله فهو شهيد.\nوفي أخرى له: مَنْ قَاتَلَ دُونَ مالِه فَقُتِلَ فهو شهيد، ومن قاتلَ ⦗٧٤٤⦘ دون دمه فهو شهيدٌ، ومن قاتل دون أهله فهو شهيد.\nزاد في أخرى: ومن قاتَلَ دُونَ دِينهِ فهو شهيد (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طُوِّقَه من سبع أرضين) طوقه أي: جُعل له مثل الطوق في العنق. وقوله: «من سبع أرضين» يعني: أنه تُخسف به الأرضون السبع فيصير موضع ما اغتصبه كالطوق في رقبته.\nوقيل: هو من طوق التكليف، لا طوق التقليد، يقال: طوقته هذا الأمر، أي: كلفته حمله.\n_________\n(١) الترمذي رقم (١٤١٨) و(١٤٢١) في الديات، باب ما جاء فيمن قتل دون ماله فهو شهيد، وأبو داود رقم (٤٧٧٢) في السنة، باب قتال اللصوص، والنسائي ٧ / ١١٥ و١١٦ في تحريم الدم، باب من قتل دون ماله، وأخرجه ابن ماجة رقم (٢٥٨٠) في الحدود، باب من قتل دون ماله فهو شهيد، وأحمد في \" المسند \" رقم (١٦٢٨)، وإسناده صحيح، وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه الحميدي (٨٣) . وأحمد (١/١٨٧) (١٦٢٨) قالا: حدثنا سفيان. وفي (١/١٨٩) (١٦٤٢) قال أحمد: حدثنا يزيد، قال: أنبأنا محمد بن إسحاق. وابن ماجة (٢٥٨) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان. والنسائي (٧/١١٥) قال: أخبرنا إسحاق بن إبراهيم، وقتيبة، قالا: أنبأنا سفيان. وفي (٧/١١٥) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبدة، قال: حدثنا محمد بن إسحاق. كلاهما (سفيان، وابن إسحاق) عن الزهري.\n٢ - وأخرجه أحمد (١/١٩٠) (١٦٥٢) قال: حدثنا سليمان بن داود الهاشمي. وفي (١/١٩٠) (١٦٥٣) قال: حدثنا يعقوب. وعبد بن حميد (١٠٦) قال: حدثنا يعقوب بن إبراهيم. وأبو داود (٤٧٧٢) قال: حدثنا هارون بن عبد الله، قال: حدثنا أبو داود الطيالسي، وسليمان بن داود (يعني أبا أيوب الهاشمي) . والترمذي (١٤٢١) قال: حدثنا عبد بن حميد، قال: أخبرني يعقوب بن إبراهيم بن سعد. والنسائى (٧/١١٦) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن بن مهدي. وفي (٧/١١٦) أيضا قال: أخبرنا محمد بن رافع، ومحمد بن إسماعيل بن إبراهيم، قالا: حدثنا سليمان (يعني ابن داود الهاشمي) .\nأربعتهم - سليمان بن داود الهاشمي، ويعقوب بن إبراهيم، وأبو داود الطيالسي، وعبد الرحمن بن مهدي- عن إبراهيم بن سعد، عن أبيه، عن أبي عبيدة بن محمد بن عمار بن ياسر.\nكلاهما - الزهري، وأبو عبيدة - عن طلحة بن عبد الله بن عوف، فذكره.\n* قال الحميدي: قيل لسفيان: فإن معمرا يدخل بين طلحة وبين سعيد رجلا. فقال سفيان: ما سمعت الزهري أدخل بينهما أحدا.\n* رواية محمد بن إسحاق عند أحمد (١/١٨٩) ذكر فيها قصة أروى.","vol":"2","page":743},{"text":"١٢٤٩ - (س) سويدَ بن مُقَرِّن - ﵁ - قال: قال رسول الله ﷺ: «مَنْ قُتِلَ دُونَ مَظْلَمَتِهِ فهو شهيد» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ١١٧ في تحريم الدم، باب من قاتل دون مظلمته، وفي سنده سوادة بن أبي الجعد، لم يوثقه غير ابن حبان، وأبو جعفر، شيخ لسوادة، مجهول، ولكن له شاهد عند أحمد من حديث ابن عباس رقم (٢٧٨٠)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١١٧) قال: أخبرنا القاسم بن زكريا بن دينار،قال: حدثنا سعيد بن عمرو الأشعثي، قال: حدثنا عبثر، عن مطرف، عن سوادة بن أبي الجعد، عن أبي جعفر، فذكره.\n* أخرجه النسائي (٧/١١٦) قال: أخبرنا محمدبن المثنى، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن علقمة، عن أبي جعفر، قال: قال رسول الله ﷺ: «من قتل دون مظلمته فهو شهيد» . مرسل.","vol":"2","page":744},{"text":"١٢٥٠ - (م س) أبو هريرة - ﵁ -: قال: جاء رجلٌ إلى رسولِ الله ﷺ فقال: يا رسول الله، أَرأيتَ إنْ جاء رجلٌ يريدُ أَخْذَ ⦗٧٤٥⦘ مَالي؟ قال: «فلا تُعْطِهِ (١) مالَكَ»، قال: أرأَيتَ إنْ قَاتَلَني؟ قال: «قاتِلْهُ»، قال: أرأيتَ إنْ قَتَلني؟ قال: «فأنتَ شهيدٌ»، قال: أرأَيتَ إنْ قتلتهُ؟ قال «هو في النار» (٢) . أخرجه مسلم.\nوفي رواية النسائي قال: جاء رجلٌ إلى رسولِ الله ﷺ، فقال: يا رسولَ الله، أرأَيت إنْ عُدِي على مالي؟ قال: «فانْشُدْ بالله»، قال: فإنْ أَبَوْا عليَّ؟ قال: «فانْشُد بالله»، قال: فإن أبوا عليَّ؟ قال: «فانشد بالله»، قال: فإن أبَوْا علي؟ قال: فَقَاتِلْ، «فإنُ قُتِلتَ فَفي الجنة، وإنْ قَتلتَ فَفِي النار» .\nوفي أخرى له قال: قال رسول الله ﷺ: «مَنْ قاتلَ دُونَ مَالهِ فَقُتِلَ فهو شهيد» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عدي على مالي) عدي على فلان: إذا ظلم وأخذ ماله.\n_________\n(١) قال النووي في \" شرح مسلم \": قوله ﷺ: \" فلا تعطه \" معناه: لا يلزمك أن تعطيه، وليس المراد: تحريم الإعطاء.\n(٢) قال النووي: معناه: أنه يستحق ذلك، وقد يجازى، وقد يعفى عنه، إلا أن يكون مستحلًا لذلك بغير تأويل، فإنه يكفر ولا يعفى عنه، والله أعلم.\n(٣) مسلم رقم (١٤٠) في الإيمان، باب الدليل على أن من قصد أخذ مال غيره بغير حق كان القاصد مهدر الدم بحقه، والنسائي ٧ / ١١٤ في تحريم الدم، باب ما يفعل من تعرض لماله. قال النووي: وفي الحديث جواز قتل القاصد لأخذ المال بغير حق، سواء كان المال قليلًا أو كثيرًا، لعموم الحديث، وهذا قول جماهير العلماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الإيمان (٦١: ١) عن أبي كريب عن خالد بن مخلد؟؟ «الأشراف (١٠/٢٣٧)» والنسائي في المحاربة (١٧: ٢) عن قتيبة عن الليث عن ابن الهاد عن عمرو بن فهيد به. و(١٧: ٣) عن محمد بن عبد الله بن عبد الحكم عن شعيب بن الليث عن الليث عن ابن الهاد عن قهيد بن. مطرف به رواه ابن وهب ويونس بن محمد المودب عن الليث كما رواه قتيبة ورواه ابن وهب أيضا عن يحيى بن عبد الله بن سالم عن عمرو مولى المطلب عن قهيد بن مطرف وروى الحكم بن المطلب بن عبد الله عن أبيه عن قهيد الغفاري أنه قال: سأل سائل رسول الله، فذكره. مرسل. ولم يذكر «أبا هريرة» .","vol":"2","page":744},{"text":"١٢٥١ - (م) ثابت مولى عمر بن عبد الرحمن - ﵀ - (١): قال: لمَّا كانَ بين [عبدِ الله] بنِ عَمْرو، وعَنْبَسَةَ بن أبي سفيان ما كان تَيَسَّرا (٢) لِلْقِتالِ، فركبَ خالدُ بنُ العاصِ إلى ابْنِ عَمْرٍو، فوعَظَهُ، فقال له عبد الله بن عمرو: أمَا علمتَ أَنَّ رسولَ اللهِ ﷺ قال: «مَنْ قُتِلَ دُونَ ماله فهو شهيد؟» . أخرجه مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تيسَّرا للقتال) اعتدَّا له، وتهيَّئَا.\n_________\n(١) لعله: ثابت بن عياض الأحنف الأعرج العدوي، وهو مولى عبد الرحمن بن زيد بن الخطاب، روى عن ابن عمر، وابن عمرو، وابن الزبير، وأنس، وأبي هريرة، وعنه زياد بن سعد، وسليمان الأحول، وعمرو بن دينار، وفليح بن سليمان، ومالك بن أنس، وغيرهم، وهو ثقة.\n(٢) في مسلم: تيسروا.\n(٣) رقم (١٤١) في الإيمان، باب الدليل على أن من قصد أخذ مال غيره بغير حق كان القاصد مهدر الدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٠٦) (٦٩٢٢) قال: حدثنا محمد بن بكر وعبد الرزاق. ومسلم (١/٨٧) قال: حدثني الحسن بن علي الحلواني وإسحاق بن منصور ومحمد بن رافع، وألفاظهم متقاربة. قال إسحاق: أخبرنا. وقال الآخران: حدثنا عبد الرزاق. (ح) وحدثنيه محمد بن حاتم، قال: حدثنا محمد بن بكر (ح) وحدثنا أحمد بن عثمان النوفلي، قال: حدثنا أبو عاصم.\nثلاثتهم - محمد بن بكر، وعبد الرزاق، وأبو عاصم - عن ابن جريج، قال: أخبرني سليمان الأحول، أن ثابتا مولى عمر بن عبد الرحمن أخبره، فذكره.\nعن عكرمة مولى ابن عباس، عن عبد الله بن عمرو، ﵄، قال: سمعت النبي ﷺ يقول: «من قتل دون ماله، فهو شهيد» .\nأخرجه أحمد (٢/٢٢٣) (٧٠٨٤) . والبخاري (٣/١٧٩) قالا: حدثنا عبد الله بن يزيد، قال: حدثنا سعيد بن أبي أيوب، قال: حدثني أبو الأسود. والنسائي (٧/١١٥) قال: أخبرني عبيد الله بن فضالة بن إبراهيم النيسابوري، قال: أنبأنا عبد الله، قال: حدثنا سعيد، قال: أنبأنا أبو الأسود محمد بن عبد الرحمن. (ح) وأخبرنا جعفر بن محمد بن الهذيل، قال: حدثنا عاصم بن يوسف، قال: حدثنا سعير ابن الخِمس، عن عبد الله بن الحسن.\nكلاهما - أبو الأسود محمد بن عبد الرحمن، وعبد الله بن الحسن -عن عكرمة، فذكره.\n* رواية أحمد بن حنبل. وعبيد الله بن فضالة: «من قتل دون ماله مظلوما فله الجنة» .\nعن أبي قلابة، عن عبد الله بن عمرو، عن النبي ﷺ قال: «من قتل دون ماله مظلوما، فهو شهيد» .\nأخرجه أحمد (٢/١٦٣) (٦٥٢٢) قال: حدثنا ابن نمير، قال: حدثنا حجاج، عن قتادة. وفي (٢/٢٢١) (٧٠٥٥) قال: حدثنا عفان، قال: حدثنا وهيب، عن أيوب.\nكلاهما - قتادة،وأيوب - عن أبي قلابة، فذكره.","vol":"2","page":746},{"text":"١٢٥٢ - (د) أبو سلام الحبشي - ﵀ - (١): عَنْ رجُلٍ من أصْحَاب رسولِ الله ﷺ قال: أغَرْنا على حَيٍّ من جُهَيْنَةَ، فَطَلبَ رجلٌ من المسلمين رجلًا منهم، فَضربَهُ فأخطأهُ، وأصابَ نفْسَهُ [بالسيف] فقال رسولُ الله ﷺ: «أخوكم يا مَعْشَرَ المسلمين» فابْتَدَرَهُ النَّاسُ، فوجَدُوهُ قد ماتَ، فَلَفَّهُ رسولُ الله ﷺ بثيابه وَدِمائِه، وصلَّى عليه ودَفَنه، فقالوا: يا رسولَ الله، أشهيدٌ هو؟ قال: «نعم، وأنا له شهيدٌ» . أخرجه أبو داود (٢) . ⦗٧٤٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شهيد) هاهنا، بمعنى: شاهد، والمراد: هو شهيد، من الشهادة في سبيل الله، وأنا له شاهد بذلك.\n_________\n(١) هو ممطور الأسود الحبشي، نسبة إلى بطن من حمير، وهو ثقة.\n(٢) رقم (٢٥٣٩) في الجهاد، باب في الرجل يموت بسلاحه. وفي إسناده سلام بن أبي سلام الحبشي الشامي، وهو مجهول، والوليد بن مسلم القرشي الدمشقي وهو ثقة، لكنه كثير التدليس والتسوية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٣٩) حدثنا هشام بن خالد [الدمشقي] ثنا الوليد عن معاوية بن أبي سلام، عن أبيه، عن جده أبي سلام، عن رجل من أصحاب النبي ﷺ قال، فذكره.","vol":"2","page":746},{"text":"١٢٥٣ - (س) العرباض بن سارية - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «يختصم الشهداء والمتوفَّوْنَ على فُرُشِهِمْ إلى رَبِّنا في الذين يُتوَفَّوْنَ من الطَّاعُونِ، فيقول الشهداء: قُتِلُوا كما قُتِلْنا، ويقول المُتوَفَّوْنَ على فُرشهم: إخوانُنا، ماتُوا على فرشهم كما مِتْنا، فيقول ربنا: انظرُوا إلى جِراحِهم، فَإِنْ أَشْبَهَتْ جِراحَ المقتولين فإنهم منهم ومعهم، فإذا جراحُهم قد أشْبهتْ جراحَهم» .أخرجه النسائي (١) .\n_________\n(١) ٦ / ٣٧ و٣٨ في الجهاد، باب مسألة الشهادة، وأخرجه أحمد في \" المسند \" ٤ / ١٢٨ و١٢٩، وفي إسناده عبد الله بن أبي بلال الخزاعي الشامي، لم يوثقه غير ابن حبان وباقي رجاله ثقات، لكن له شاهد بمعناه ذكره في \" الترغيب والترهيب \" ٢ / ٢٠٤ من رواية الطبراني في \" الكبير \" عن عتبة بن عبد، فهو حسن به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٤/١٢٨) قال: حدثنا حيوة بن شريح، يعني ابن يزيد الحضرمي، ويزيد بن عبد ربه، قالا: حدثنا بقية. وفي (٤/١٢٨) قال:حدثنا أبو اليمان، قال: حدثنا إسماعيل بن عياش. والنسائي (٦/٣٧) قال:أخبرني عمرو بن عثمان، قال: حدثنا بقية.\nكلاهما - بقية، وإسماعيل - عن بحير بن سعد، عن خالد بن معدان، عن ابن أبي بلال، فذكره.\nقلت: فيه عبد الله بن أبي بلال، لم يوثقه غير ابن حبان.","vol":"2","page":747},{"text":"١٢٥٤ - () (أنس بن مالك - ﵁ -) قال: قُتِلَ رجُلٌ في المعركَةِ، وعاش بعدُ، ثم مات، ومات آخَرُ موتَهُ، فحضرتُ الصلاةَ عليهما، فمالَ أكثرُ الناس إلى الصلاة على المقتول، فقال رجل منهم: ما أُباَلي من أيِّهما بُعِثْتُ؛ لأنِّي أسمع الله تعالى يقول: ﴿والذين هاجروا في سبيل الله ثم قُتِلُوا أو ماتوا لَيَرْزُقَنَّهُمُ الله رزقًا حسنًا﴾ [الحج: ٥٨] . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين ولم نر هذا المعنى عن ⦗٧٤٨⦘ أنس، وإنما ذكره السيوطي في \" الدر المنثور \" ٤ / ٣٦٩ بمعناه من رواية ابن جرير، وابن المنذر، وابن أبي حاتم عن فضالة بن عبيد الأنصاري الصحابي أنه كان برودس، فمر بجنازتين، أحدهما قتيل، والآخر متوفى، فمال الناس على القتيل، فقال فضالة: ما لي أرى الناس مالوا مع هذا، وتركوا هذا؟ فقالوا: هذا القتيل في سبيل الله، فقال: والله ما أبالي من أي حفرتيهما بعثت، اسمعوا كتاب الله ﴿والذين هاجروا في سبيل الله ثم قتلوا أو ماتوا ...﴾ الآية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث بن زيادات رزين على الأصل.","vol":"2","page":747},{"text":"١٢٥٥ - (ط) عبد الله بن عمر بن الخطاب - ﵄ -: أنَّ عُمَرَ بن الخطاب﵁- غُسِّلَ وكُفِّنَ وصُلِّي عليه - وكان شهيدًا - يرحمُهُ الله. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٦٣ في الجهاد، باب العمل في غسل الشهيد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (١٠٢٣) قال: عن نافع، عن عبد الله بن عمر، فذكره.","vol":"2","page":748},{"text":"<span data-type=\"title\" id=toc-300>الكتاب الثاني من حرف الجيم في الجدال والمراء</span>\n١٢٥٦ - (ت) أبو أمامة الباهلي - ﵁ -: قال: قال رسول الله ﷺ: «ما ضَلَّ قَوْمٌ بعدَ هُدى كانوا عليه إلا أُوتُوا الجَدَال، ثم تَلاَ ﴿ما ضَرَبُوهُ لَكَ إلا جَدَلًا بلْ هُمْ قومٌ خَصِمُون﴾ [الزخرف: ٥٨]» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجدال والمراء) المخاصمة والمحاجة، وطلب المغالبة.\n_________\n(١) رقم (٣٢٥٠) في التفسير، باب ومن سورة الزخرف، وأخرجه ابن ماجة رقم (٤٨) في المقدمة، باب اجتناب البدع والجدل، وأحمد في \" المسند \" ٥ / ٢٥٢ و٢٥٦، وإسناده صحيح. وقد روي من غير وجه عن أبي أمامة، وقال الترمذي: حسن صحيح، وصححه الحاكم ووافقه الذهبي، وأورده السيوطي في \" الدر المنثور \" ٦ / ٢٠ وزاد نسبته لسعيد بن منصور، وعبد بن حميد، وابن جرير، وابن المنذر، والطبراني، وابن مردويه، والبيهقي في \" شعب الإيمان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٥٣) حدثنا عبد بن حميد حدثنا محمد بن بشر ويعلى بن عبيد عن حجاج بن دينار عن أبي غالب عن أبي أمامة، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح، إنما نعرفه من حديث حجاج بن دينار وحجاج ثقة مقارب الحديث. وأبو غالب اسمه حزور.","vol":"2","page":749},{"text":"١٢٥٧ - (ت) أبو أمامة الباهلي - ﵁ - قال: قال رسول الله ⦗٧٥٠⦘ ﷺ: «مَنْ ترك المِراءَ وهو مُبْطِلٌ، بُني له بَيْتٌ في رَبَضِ الجنة، ومَنْ تركَهُ وهو مُحِقٌّ، بُني له في وَسَطِها، ومَنْ حَسُنَ خُلُقُهُ بني له في أعلاها» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ربض الجنة) مشبه بربض المدينة، وهو ما حولها من العمارة.\n_________\n(١) لم يخرجه الترمذي عن أبي أمامة ﵁ كما ذكر المصنف ﵀، وإنما هو عن أبي أمامة عند أبي داود رقم (٤٨٠٠) في الأدب، باب في حسن الخلق بلفظ \" أنا زعيم ببيت في ربض الجنة لمن ترك المراء وإن كان محقًا، وببيت في وسط الجنة لمن ترك الكذب، وإن كان مازحًا، وببيت في أعلى الجنة لمن حسن خلقه \"، وإسناده حسن. والذي في الترمذي عن أنس ﵁ رقم (١٩٩٤) في البر والصلة، باب ما جاء في المراء، من حديث سلمة بن وردان بلفظ \" من ترك الكذب وهو باطل، بني له في ربض الجنة، ومن ترك المراء وهو محق، بني له في وسطها، ومن حسن خلقه، بني له في أعلاها \". وسلمة بن وردان، وهو أبو يعلى الليثي المدني، ضعيف، كما في \" التقريب \"، ولكن يشهد له حديث أبي داود، فهو حسن به. ورواه أيضًا ابن ماجة رقم (٥١) في المقدمة، باب اجتناب البدع والجدل عن أنس، والنسائي بأطول منه ٦ / ٢١ من حديث فضالة بن عبيد ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الحديث أخرجه أبو داود (٤٨٠٠) قال: حدثنا محمد بن عثمان الدمشقي، أبو الجماهر، قال: حدثنا أبو كعب أيوب بن محمد السعدي، قال: حدثني سليمان بن حبيب المحاربي، فذكره.\nأما الذي أخرجه الترمذي فعن أنس.\nأخرجه الترمذي (١٩٩٣) قال: ثنا عقبة بن مكرم العمر البصري، قال: ثنا ابن أبي فديك، قال: ثني سلمة بن وردان الليثي، عن أنس، فذكره.\nوقال الترمذي: هذا الحديث حديث حسن، لا نعرفه إلا من حديث وردان عن أنس بن مالك.","vol":"2","page":749},{"text":"١٢٥٨ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ﷺ قال: «المِرَاءُ في القرآنِ كُفْرٌ» أخرجه أبو داود (١) . ⦗٧٥١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المراء في القرآن كفر) هو أن يكون في لفظ الآية روايتان مشتهرتان من السبع، أو في معناها، وكلاهما صحيح مستقيم، وحق ظاهر، فمناكرة الرجل صاحبه ومجاهدته إياه في هذا مما يزل به إلى الكفر.\nقال الخطابي: قال بعضهم: معنى المراء هاهنا: الشك فيه، والارتياب به.\nوقال بعضهم: أراد الشك في القراءة التي لم يسمعها الإنسان، وتكون صحيحة، فإذا أنكرها جاحدًا لها، كان متوعدًا بالكفر لينتهي عن مثل ذلك.\nوقال بعضهم: إنما جاء هذا في الجدال والمراء في الآيات التي فيها ذكر القدَر ونحوه من المعاني، على مذهب أهل الكلام، دون ما تضمنته من الأحكام وأبواب التحليل والتحريم، فإن ذلك قد جرى بين الصحابة ﵃ ومن بعدهم من العلماء، وليس ذلك محظورًا. والله تعالى أعلم.\n_________\n(١) رقم (٤٦٠٣) في السنة، باب النهي عن الجدال في القرآن، وأخرجه أحمد في مسنده ٢ / ٢٥٨ و٢٨٦ و٤٢٤ و٤٧٥ و٤٧٨ و٤٩٤ و٥٠٣ و٥٢٨، وإسناده حسن. وفي \" الصحيحين \" من حديث جندب بن عبد الله قال: قال رسول الله ﷺ: \" اقرؤوا القرآن ما ائتلفت عليه قلوبكم، فإذا اختلفتم به فقوموا \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٠٣) حدثنا أحمد بن حنبل، ثنا يزيد - يعني ابن هارون - أخبرنا محمد بن عمرو عن أبي سلمة عن أبي هريرة، فذكره.","vol":"2","page":750},{"text":"١٢٥٩ - (خ م ت س) عائشة - ﵂ -: قالت: قال رسول الله ﷺ: «إنَّ أبغض الرجالِ إلى الله تَعَالَى: الأَلَدُّ الْخَصِمُ» . أخرجه الجماعةُ إلا الموطأ، وأبا داود (١) . ⦗٧٥٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الألد الخصم) الألد: الشديد الخصومة، والخصم: الذي يخصم أقرانه ويحاجهم.\n_________\n(١) أخرجه البخاري ١٣ / ١٥٨ في الأحكام، باب الألد الخصم، وفي المظالم، باب قول الله تعالى: ﴿وهو ألد الخصام﴾، وفي تفسير سورة البقرة، باب ﴿وهو ألد الخصام﴾، وأخرجه مسلم رقم (٢٦٦٨) ⦗٧٥٢⦘ في العلم، باب في الألد الخصم، والترمذي رقم (٢٩٨٠) في التفسير، باب ومن سورة البقرة، والنسائي ٨ / ٢٤٧ و٢٤٨ في القضاة، باب الألد الخصم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٧٣) قال: حدثنا سفيان وعبد الله بن رجاء. وأحمد (٦/٥٥) قال: حدثنا يحيى. وفي (٦/٦٣) و(٢٠٥) قال: حدثنا وكيع. والبخاري (٣/١٧١) قال: حدثنا أبو عاصم. وفي (٦/٣٥) قال: حدثنا قبيصة. قال: حدثنا سفيان. وفي (٩/٩١) قال: حدثنا مسدد. قال: حدثنا يحيى بن سعيد. ومسلم (٨/٥٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. والترمذي (٢٩٧٦) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان. والنسائي (٨/٢٤٧) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا وكيع. (ح) وأنبأنا محمد بن منصور قال: حدثنا سفيان.\nستتهم - سفيان بن عيينة، وعبد الله بن رجاء، ويحيى بن سعد، ووكيع، وأبو عاصم النبيل، وسفيان الثوري- عن ابن جريج. قال: سمعت ابن أبي مليكة يحدث، فذكره.","vol":"2","page":751},{"text":"١٢٦٠ - (ت) أبو هريرة - ﵁ -: قال: خَرَجَ رسولُ الله ﷺ ونحن نتَنازَعُ في القَدَرِ، فَغَضِبَ، حتى كأنَّماَ فُقيء في وجهِهِ حَبُّ الرُّمَّانِ حُمْرَة من الغَضَب، فقال: أبِهَذا أُمِرْتُم؟ أَمْ بهذا أُرسِلتُ إليكم؟ إنَّما أَهْلَكَ من كان قبلَكم كَثْرَةُ التَّنَازُعِ في أمْرِ دِينهمْ، واخْتِلافُهمْ على أنبيائهم.\nوفي روايةٍ: إنَّما هَلَكَ مَنْ كان قبلَكُمْ حين تنازعوا في هذا الأمْرِ، عَزَمْتُ عليكم، عَزَمْتُ عليكم: أن لا تَنازَعُوا فيه. أخرجه الترمذي (١) . ⦗٧٥٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فُقئ): فقص وبخص، ومنه: فقأت عينه، أي: بخصتُها.\n(عزمت) عزمت عليكم، بمعنى: أقسمت عليكم.\n_________\n(١) رقم (٢١٣٤) في القدر، باب ما جاء في التشديد في الخوض في القدر، وفي سنده صالح بن بشير بن وادع المري، وهو ضعيف كما قال الحافظ في \" التقريب \". ولكن للحديث شاهد عند ابن ماجة رقم (٨٥) في المقدمة، باب في القدر من حديث عمرو بن شعيب عن أبيه عن جده قال: خرج رسول الله ﷺ على أصحابه وهم يختصمون في القدر، فكأنما يفقأ في وجهه حب الرمان من الغضب، فقال: \" بهذا أمرتم، أو لهذا خلقتم؟ تضربون القرآن بعضه ببعض، بهذا هلكت الأمم قبلكم \" قال: فقال عبد الله بن عمرو: ما غبطت نفسي بمجلس تخلفت فيه عن رسول الله ﷺ ما غبطت نفسي بذلك المجلس وتخلفي عنه، وهذا إسناد حسن، وله شاهد آخر ذكره الحافظ المنذري من رواية الطبراني عن أبي سعيد الخدري، وفي سنده سويد بن إبراهيم أبو حاتم، وهو صدوق سيء الحفظ، فالحديث حسن بهذه الشواهد، وقال الترمذي: وفي الباب عن عمر وعائشة وأنس ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٣٣) حدثنا عبد الله بن معاوية الجمحي البصري حدثنا صالح المري عن هشام ابن حسان عن محمد بن سيرين عن أبي هريرة، فذكره.\nقال أبو عيسى: وفي الباب عن عمر وعائشة وأنس وهذا حديث غريب لا نعرفه إلا من هذا الوجه من حديث صالح المري وصالح المري له غرائب ينفرد بها لا يتابع عليها.","vol":"2","page":752},{"text":"١٢٦١ - (م) عبد الله بن عمرو بن العاص - ﵄ -: قال: هَجَّرْتُ إلى رسولِ الله ﷺ يومًا، فَسَمِعَ أصواتَ رجلين اختَلَفا في آيةٍ فَخَرجَ رسولُ الله ﷺ يُعْرَفُ في وجهه الغَضَبُ، فقال: إنَّما هَلَكَ مَنْ كانَ قبلكم باختلافهم في الكتاب. أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هجّرتُ) هجَّرت إليه: بكَّرت وقصدت، ويجوز أن يكون من الهاجرة، أي: قصدته وقت الهاجرة، وهو شدة الحر.\n_________\n(١) رقم (٢٦٦٦) في العلم، باب النهي عن اتباع متشابه القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٩٢) (٦٨٠١) قال: حدثنا عبد الرحمن بن مهدي. ومسلم (٨/٥٧) قال: حدثنا أبو كامل فضيل بن حسين الجحدري. والنسائي في فضائل القرآن (١٢٠) قال: أخبرنا علي بن محمد بن علي، قال: حدثنا داود بن معاذ.\nثلاثتهم - عبد الرحمن بن مهدي، وأبو كامل، وداود بن معاذ - قالوا: حدثنا حماد بن زيد، قال: حدثنا أبو عمران الجوني، قال: كتب إلي عبد الله بن رباح الأنصاري، فذكره.","vol":"2","page":753},{"text":"١٢٦٢ - () (عبد الله بن عباس - ﵄ -) قال: لا تُمارِ أخَاكَ فإنَّ الْمِرَاءَ لا تُفْهَمُ حِكْمَتُهُ، ولا تُؤمَنُ غائلتُه، ولا تَعِدْ وعْدًا فَتُخْلِفَهُ. أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غائلته) الغائلة: ما يغول الإنسان، أي: يهلكه ويتلفه.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا رزين من زيادات العبدري.","vol":"2","page":753},{"text":"١٢٦٣ - (ت) جابر بن عبد الله - ﵄ -: قال: قال رسول الله ﷺ: «إنَّ الشَّيْطانَ قد أيسَ أنْ يَعْبُدَهُ المصلُّونَ، ولكن في التحريش بينهم» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التحريش): الإغراء بين الناس بعضهم ببعض.\n_________\n(١) رقم (١٩٣٨) في البر والصلة، باب ما جاء في التباغض، وإسناده صحيح. وقد أبعد المصنف النجعة، فالحديث في مسلم رقم (٢٨١٢) في صفات المنافقين، باب تحريش الشيطان، من حديث جابر بلفظ: \" إن الشيطان قد أيس أن يعبده المصلون في جزيرة العرب، ولكن في التحريش بينهم \" أي: ولكنه يسعى في التحريش بينهم بالخصومات والشحناء والحروب والفتن وغيرها، ورواه أيضًا أحمد في \" المسند \" من حديث جابر ٣ / ٣١٣ و٣٥٤ و٣٦٦ و٣٨٤، ومن حديث عم أبي حرة الرقاشي ٥ / ٧٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٣) قال: حدثنا أبو معاوية،وابن نمير. ومسلم (٨/١٣٨) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، عن جرير. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا وكيع (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. والترمذي (١٩٣٧) قال: حدثنا هناد، قال: حدثنا أبو معاوية.\nأربعتهم - أبو معاويةح، وابن نمير، وجرير، ووكيع - عن الأعمش، عن أبي سفيان، فذكره.\nعن ماعز التميمي، عن جابر بن عبد الله، عن النبي ﷺ أنه قال: «إن الشيطان قد يئس أن يعبده المصلون، ولكن في التحريش بينهم» .\nأخرجه أحمد (٣/٣٥٤) قال: حدثنا أبو اليمان، قال: حدثنا صفوان، عن ماعز، فذكره.\nوعن أبي الزبير، عن جابر،قال: قال رسول الله ﷺ: «إن إبليس قد أيِسَ أن يعبدَه المصلون، ولكن في التحريش بينهم» .\nأخرجه أحمد (٣/٣٦٦) قال: حدثنا أبو نعيم. وفي (٣/٣٦٦) قال: حدثناه وكيع.\nكلاهما - أبو نعيم، ووكيع - عن سفيان، عن أبي الزبير، فذكره.\n* وأخرجه أحمد (٣/٣٨٤) قال: حدثنا روح، قال: حدثنا ابن جريج. قال: أخبرني أبو الزبير، سمع جابر بن عبد الله،فذكره ولم يذكر النبي ﷺ","vol":"2","page":754},{"text":"١٢٦٤ - (د) سعيد بن المسيب - ﵀-: قال: بينما رسولُ اللهِ ﷺ جالسٌ، ومعَهُ أَصْحَاُبهُ، وقعَ رجلٌ بأبي بكرٍ فآذاهُ، فَصَمَتَ عنه أبو بكرٍ، ثم آذاه الثانية، فَصَمَت عنه أبو بكر، ثم آذاه الثالثة، فانْتَصرَ أبو بكرٍ، فقام رسولُ الله ﷺ فقال: أوَجَدْتَ عَليَّ يا رسولَ الله؟ فقال رسولُ الله ﷺ: نَزَلَ مَلَكٌ من السَّماءِ يُكَذِّبُهُ بما قالَ لَكَ، فلمَّا اْنتَصَرْتَ ذَهبَ المَلَكُ، وقَعَدَ الشَّيْطانُ، فلم أكُنْ لأِجْلِسَ إذْ وقع الشَّيطانُ. أخرجه أبو داود (١) . ⦗٧٥٥⦘\nوأخرج أبو داود أيضًا، عن أبي هريرة: أنَّ رجلًا كان يَسُبُّ أبا بكر - ﵁ - ... وساق نحوه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوَجَدْتَ) أي: أغَضِبْتَ؟ من الموجدة: الغضب.\n_________\n(١) رقم (٤٨٩٦) و(٤٨٩٧) في الأدب، باب في الانتصار، وهو حديث مرسل.\n(٢) وهذا مسند، ولكن في إسناده محمد بن عجلان المدني، وهو صدوق، إلا أنه اختلطت عليه أحاديث أبي هريرة. وقال المنذري: وذكر البخاري في تاريخه المرسل، والمسند بعده، وقال: والأول أصح، يعني: المرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٩٦) حدثنا عيسى بن حماد أخبرنا الليث عن سعيد المقبري عن بشير بن المحي عن سعيد بن المسيب، فذكره.\nوأخرجه أبو داود (٤٨٩٧) حدثنا عبد الأعلى بن حماد ثنا سفيان عن ابن عجلان عن سعيد بن أبي سعيد عن أبي هريرة، فذكره.\nقال أبو داود: وكذلك رواه صفوان بن عيسى عن ابن عجلان كما قال سفيان.","vol":"2","page":754},{"text":"<span data-type=\"title\" id=toc-301>ترجمة الأبواب التي أولها جيم ولم تَرِدْ في حرف الجيم</span>\n\n(الجار) في كتاب الصحبة من حرف الصاد.\n(الجلود) في كتاب الطهارة من حرف الطاء.\n(الجنابة) في كتاب الطهارة من حرف الطاء.\n(الجنة) في كتاب القيامة من حرف القاف.\n(الجنازة) في كتاب الموت من حرف الميم.","vol":"2","page":756},{"text":"تم - بعون الله تعالى وتوفيقه - الجزء الثاني من كتاب \" جامع الأصول في أحاديث الرسول \" ﷺ\nويليه الجزء الثالث، وأوله حرف الحاء ويبدأ بكتاب: الحج والعمرة","vol":"2","page":757},{"text":"<span data-type=\"title\" id=toc-302>حرف الحاء</span>\nويشتمل على ستة كتب\nكتاب الحج والعمرة، كتاب الحدود، كتاب الحضانة، كتاب الحياء، كتاب الحسد، كتاب الحرص\n<span data-type=\"title\" id=toc-303>الكتاب الأول: في الحج والعمرة</span>، وفيه أربعة عشر بابًا (١)\n<span data-type=\"title\" id=toc-304>الباب الأول: في وجوبه، والحث عليه</span>\n١٢٦٥ - (م س) أبو هريرة - ﵁ -: قال: خَطبَنا رسولُ الله -ﷺ- فقال: «يا أيها الناسُ، قد فُرِضَ عليكُم الحجُّ، فَحُجُّوا، فقال رجل: أفي كُلِّ عامٍ يا رسول الله؟ فَسَكَتَ حتى قالها ثَلاثًا، ثم قال: ذروني ما تركتُكم، ولو قلتُ: نَعمْ لوَجَبتْ، وَلَمَا اسْتَطَعتُم، ⦗٤⦘ وَإِنَّمَا أهْلَكَ مَن كانَ قَبلَكم كَثرَةُ سُؤالِهِمْ، واختلافُهُمْ على أنبيائهم، فإذا أمَرْتُكُمْ بشيءٍ فائتُوا منه ما اسْتَطَعْتُمْ، وإذا نهيتُكُمْ عن شيء فاجتنبوه» . أخرجه مسلم، والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الحج في اللغة: القصد إلى كل شيء. فجعله الشرع مخصوصًا بقصد معين ذي شروط معلومة، وفيه لغتان: فتح الحاء وكسرها، وقريء بهما في القرآن.\n_________\n(١) في الأصل: أحد عشر بابًا. وفي نسخة: عشرة أبواب. والصواب: أنها أربعة عشر بابًا.\n(٢) مسلم رقم (١٣٣٧) في الحج، باب فرض الحج مرة في العمر، ورقم (١٣٣٧) في الفضائل، باب توقيره ﷺ وترك إكثار سؤاله، والنسائي ٥ / ١١٠ و١١١ في الحج، باب وجوب الحج. ورواية المصنف هنا بالمعنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٤٧) قال: حدثنا وكيع. قال: حدثنا حماد. وفي (٢/٤٥٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٦٧) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا حماد بن سلمة. وفي (٢/٥٠٨) قال: حدثنا يزيد. قال: أخبرنا الربيع بن مسلم القرشي. و«مسلم» (٤/١٠٢) قال: حدثني زهير بن حرب. قال: حدثنا يزيد بن هارون. قال: أخبرنا الربيع بن مسلم القرشي.\nوفي (٧/٩١) قال: حدثني عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. و«النسائي» (٥/١١٠) قال: أخبرنا محمد بن عبد الله بن المبارك المخرمي. قال: حدثنا أبو هشام واسمه المغيرة بن سلمة. قال: حدثنا الربيع بن مسلم. وابن خزيمة (٢٥٠٨) قال حدثنا: محمد قال يحيى. قال: حدثنا عبيد الله بن موسى. قال: أخبرنا الربيع بن مسلم. ثلاثتهم - حماد بن سلمة، وشعبة، والربيع بن مسلم القرشي- عن محمد بن زياد فذكره.","vol":"3","page":3},{"text":"١٢٦٦ - (ت) علي بن أبي طالب - ﵁ -: قال: «لما نَزلت: ﴿ولله على الناسِ حِجُّ البيتِ من استطاع إليه سَبيلًا﴾ [آل عمران: ٩٧]، قالوا: يا رسولَ الله، كُلَّ عامٍ؟ فسكت، فقالوا: يا رسول الله، أفِي كُلِّ عامٍ؟ قال: لا، ولو قُلتُ: نَعَمْ لَوَجَبَتْ، فأنزل الله تعالى: ﴿يا أيها الذين آمنُوا لا تَسألُوا عن أشياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ ...﴾ الآية [المائدة: ١٠١]» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٥٧) في التفسير، باب ومن سورة المائدة، ورقم (٨١٤) في الحج، باب ما جاء كم فرض الحج، وأخرجه ابن ماجة رقم (٢٨٨٤) في الحج، باب فرض الحج. وفي سنده منصور بن وردان الأسدي الكوفي، لم يوثقه غير ابن حبان، وأبو البختري وهو سعيد بن فيروز يرسل عن علي، ولم ⦗٥⦘ يلقه ولم يسمعه منه فالسند منقطع، ولكن للحديث شواهد، دون ذكر سبب نزول الآيات عند مسلم وأحمد والنسائي من حديث أبي هريرة، وعند أحمد وأبي داود والنسائي وابن ماجة والبيهقي والحاكم من حديث ابن عباس، وعند ابن ماجة من حديث أنس ولذلك قال الترمذي: حديث حسن غريب من حديث علي ﵁، وفي الباب عن أبي هريرة وابن عباس ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف أخرجه أحمد (١/١١٣) (٩٠٥) . وابن ماجة (٢٨٨٤) قال: حدثني محمد بن عبد الله ابن نمير وعلي بن محمد. و«الترمذي» (، ٨١٤ ٣٠٥٥) قال: حدثنا أبو سعيد الأشج.\nأربعتهم (أحمد وابن نمير، وعلي، والأشج) عن منصور بن وردان الأسدي، قال: حدثنا علي بن عبد الأعلى، عن أبيه، عن أبي البختري، فذكره.\nقال الزيلعي في «نصب الراية» (٣/٢): قال الترمذي: حديث غريب من هذا الوجه، انتهى.\nقال محمد - يعني البخاري: وأبو البختري لم يدرك عليا، انتهى كلام الترمذي. وكذلك رواه البزار في «مسنده» وقال: أبو البختري لم يسمع من علي، انتهى وأخرجه الحاكم في «المستدرك» في تفسير آل عمران» وسكت عنه، ولم يتعقبه الذهبي في «مختصره» بالانقطاع، ولكن أعله بعبد الأعلى، قال: وقد ضعفه أحمد، انتهى. وقال الشيخ في «الإمام»، قال عبد الله بن أحمد عن أبيه عبد الأعلى الثعلبي ضعيف الحديث، وقال ابن معين، وأبو حاتم: ليس بالقوي، وقال أبو زرعة: ضعيف الحديث، ربما رفع الحديث وربما وقفه، انتهى كلامه.","vol":"3","page":4},{"text":"١٢٦٧ - (د س) عبد الله بن عباس - ﵄ -: أن الأقرعَ بن حابِس سألَ رسول الله -ﷺ-: فقال: الحجُّ في كلِّ سَنةٍ، أَوْ مَرَّة واحدة؟ قال: «بَلْ مَرَّة وَاحِدة، فمن زاد فَتَطَوُّعٌ» .\nهذه رواية أبو داود.\nوفي رواية النسائي: أن رسول الله -ﷺ- قال: «إن الله كتب عليكم الحج، فقال الأقرعُ بنُ حابس التَّميمي: كلَّ عامٍ يا رسولَ اللَّه؟ فقال: لو قلتُ: نعم لو جَبَت، ثُمَّ إذًا لا تَسْمَعُونَ ولا تُطيعُونَ، ولكنه حَجَّةُ واحِدَةُ» (١) .\n_________\n(١) أخرجه أبو داود رقم (١٧٢١) في الحج، باب فرض الحج، والنسائي ٥ / ١١١ في الحج، باب وجوب الحج، وأخرجه ابن ماجة أيضًا رقم (٢٨٦٦)، وفي سند أبي داود وابن ماجة، سفيان بن حسين الواسطي، وهو ثقة في غير الزهري. وروايته هنا عن الزهري، ولكن تابعه عند النسائي عبد الجليل بن حميد، وهو لا بأس به، وتابعه أيضًا عند أحمد رقم (٢٣٠٤) سليمان بن كثير العبدي البصري، وهو لا بأس به في غير الزهري. وله طرق أخرى عن الزهري، وللحديث شواهد كما ذكرنا في الحديث الذي قبله. ورواه الحاكم في أول المناسك ١ / ٤٤١ وصححه ووافقه الذهبي وانظر مسند أحمد رقم (٢٦٦٣) و(٢٧٤١) و(٢٩٧١) و(٢٩٩٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٥٥) (٢٣٠٤)، (١/٢٩٠) (٢٦٤٢) قال: حدثنا عفان، قال: حدثنا سليمان بن كثير أبو داود الواسطي. وفي (١/٣٥٢) (٣٣٠٣) قال:حدثنا يزيد، قال: أخبرنا سفيان. وفي (١/٣٧٠) (٣٥١٠) قال: حدثنا رَوْح، قال: حدثنا محمد بن أبي حفصة. وفي (١/٣٧١) (٣٥٢٠) قال: حدثنا روح، قال: حدثنا زمعة، و«عبد بن حميد» (٦٧٧) قال: أخبرنا يزيد بن هارون، قال: أخبرنا سفيان بن حسين. و«الدارمي» (١٧٩٥) قال: حدثنا محمد بن كثير. قال: حدثنا سليمان بن كثير. و«أبو داود (١٧٢١) قال: حدثنا زهير بن حرب، وعثمان بن أبي شيبة، قالا: حدثنا يزيد بن هارون، عن سفيان بن حسين. و«ابن ماجة» (٢٨٨٦) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا يزيد بن هارون قال: أنبأنا سفيان بن حسين. و«النسائي» (٥/١١١) قال: أخبرنا محمد بن يحيى ابن عبد الله النيسابوري، قال حدثنا سعيد بن أبي مريم، قال: أنبأنا موسى بن سلمة، قال: حدثني عبد الجليل بن حميد. خمستهم - سليمان بن كثير، وسفيان بن حسين، ومحمد بن أبي حفصة، وزمعة، وعبد الجليل بن حميد - عن ابن شهاب الزهري، عن أبي سنان، فذكره.\nوقال الزيلعي في «نصب الراية» (٣/١-٢) رواه الحاكم في «المستدرك» وقال: حديث صحيح الإسناد إلا أنهما لم يخرجا لسفيان بن حسين، وهو من الثقات الذين يجمع حديثهم، انتهى.\nوسفيان بن حسين الواسطي، تكلم فيه بعضهم في روايته عن الزهري، قال ابن حبان في «كتاب الضعفاء» سفيان بن حسين الواسطي يروي عن الزهري المقلوبات، وإذا روى عن غيره أشبه حديثه حديث الأثبات، وذلك أن صحيفة الزهري اختلطت عليه، وكان يأتي بها على التوهم، والإنصاف في أمره تنكب ما روى عن الزهري، والاحتجاج بما روى عن غيره، انتهى كلامه (تحرف في المطبوع إلى «يزيد بن إبراهيم» والصواب ما أثبتناه.)\nقلت -أي الزيلعي -: قد تابعه عليه عبد الجليل بن حميد، وسلمان بن كثير، وعبد الرحمن بن خالد بن مسافر، ومحمد بن أبي حفصة، فرووه عن الزهري، كما رواه سفيان بن حسين، ورواه يزيد بن هارون عن أبي سنان أيضا بنحو ذلك.","vol":"3","page":5},{"text":"١٢٦٨ - (ت) عبد الله بن عمر بن الخطاب -﵄- قال: ⦗٦⦘ جاء رجلٌ إلى رسول الله -ﷺ- فقال: ما يُوجب الحَجَّ؟ قال: «الزَّادُ والرّاحِلةُ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الراحلة): الجمل -والناقة- الشديد الخلق مما يركب ويحمل عليه.\n_________\n(١) رقم (٨١٣) في الحج، باب في إيجاب الحج. ورقم (٣٠٠١) في التفسير، باب ومن سورة آل عمران. وفي سنده إبراهيم بن يزيد الخوزي وهو متروك كما قال الحافظ في \" التقريب \". ورواه ابن ماجة رقم (٢٨٩٧) في المناسك، باب ما يوجب الحج، من حديث ابن عباس وإسناده ضعيف. والدارقطني والحاكم والبيهقي من طريق سعيد بن أبي عروبة عن قتادة عن أنس. قال الحافظ في \" التلخيص \" ٢ / ٢٢١: قال البيهقي: الصواب عن قتادة عن الحسن مرسلًا - يعني الذي خرجه الدارقطني - وسنده صحيح إلى الحسن. ولا أرى الموصول إلا وهمًا. وقد رواه الحاكم من حديث حماد بن سلمة عن قتادة عن أنس أيضًا، إلا أن الراوي عن حماد، هو أبو قتادة عبد الله بن واقد الحراني. وقد قال أبو حاتم: منكر الحديث. ثم قال الحافظ: ورواه ابن المنذر من قول ابن عباس. ورواه الدارقطني من حديث جابر، ومن حديث علي، ومن حديث ابن مسعود، ومن حديث عائشة، ومن حديث عمرو بن شعيب عن أبيه عن جده. وطرقه كلها ضعيفة. وقد قال عبد الحق الإشبيلي: إن طرقها كلها ضعيفة. وقال أبو بكر بن المنذر: لا يثبت الحديث في ذلك مسندًا، والصحيح من الروايات رواية الحسن المرسلة. قال الشوكاني في \" نيل الأوطار \": ولا يخفى أن هذه الطرق يقوي بعضها بعضًا فتصلح للاحتجاج بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف أخرجه ابن ماجة (٢٨٩٦) قال: حدثنا بن عمار، قال: حدثنا مروان بن معاوية (ح) وحدثنا علي بن محمد، وعمرو بن عبد الله، قالا: حدثنا وكيع. و«الترمذي» (٨١٣) قال: حدثنا يوسف بن عيسى، قال حدثنا وكيع. و(٢٨٨٩) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق. ثلاثتهم (مروان بن معاوية، ووكيع، وعبد الزراق) عن إبراهيم بن يزيد المكي، عن محمد بن عباد بن جعفر المخزومي، فذكره.\nقال الزيلعي في «نصب الراية» (٣/٨): قال الترمذي: حديث غريب لانعرفه إلا من حديث إبراهيم بن يزيد الخوزي، وقد تكلم فيه بعض أهل العلم، من قبل حفظه، انتهى. ذكره في «التفسير» وفي «الحج» وإبراهيم بن يزيد قال في «الإمام» قال فيه أحمد، والنسائي، وعلي بن الجنيد: متروك، وقال ابن معين: ليس بثقة، وقال مرة: ليس بشيء. وقال الدارقطني: منكر الحديث، انتهى. ورواه الدارقطني ثم البيهقي في «سننهما»، قال الدارقطني: وقد تابع إبراهيم بن يزيد عليه محمد بن عبد الله بن عمير الليثي، فرواه عن محمد بن عبادي عن ابن عمر عن النبي ﵇ - كذلك، انتهى. وهذا الذي أشار إليه رواه ابن عدي في «الكامل» وأعله بمحمد بن عبد الله الليثي، واسند تضعيفه عن النسائي، وابن معين، ثم قال: والحديث معروف بإبراهيم بن يزيد الخوزي، وهو من هذا الطريق غريب، انتهى.\nقال البيهقي: وإبراهيم بن يزيد الخوزي ضعفه ابن معين، وغيره، وروى من أوجه كلها ضعيفة، وروي عن ابن عباس من قوله، ورويناه من أوجه صحيحة عن الحسن عن النبي - ﵇ - مرسلا، فيه قوة، فيه نظر، لأن المعروف عندهم أن الطريق إذا كان واحدا، ورواه الثقات مرسلا، وانفرد ضعيف برفعه أن يعللوا المسند بالمرسل، ويحملوا الغلط على رواية الضعيف، فإذا كان ذلك موجبا لضعف السند، فكيف يكون تقوية له؟!","vol":"3","page":5},{"text":"١٢٦٩ - (ت) علي بن أبي طالب -﵁- قال: قال رسول الله -ﷺ-: «مَنْ مَلَكَ راحلة، وزادا يُبَلَّغُهُ إلى بيت اللَّه الحرام، ولم يَحُجَّ، فلا عليه أن يموت يَهُوديًا أو نصرانيًا، وذلك أن الله تعالى يقول: ﴿ولله على الناس حِجُّ البيت من استطاعَ إليه سبيلًا﴾ [آل عمران: ٩٧]» . ⦗٧⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٨١٢) في الحج، باب ما جاء في التغليظ في ترك الحج. وقال: هذا حديث غريب لا نعرفه إلا من هذا الوجه. وفي إسناده مقال، وهلال بن عبد الله مجهول، والحارث - يعني الأعور - يضعف في الحديث. وقال الحافظ في \" التقريب \": هلال بن عبد الله الباهلي أبو هاشم البصري متروك. وقد ذكر الحديث الحافظ ابن الجوزي في الموضوعات. وقال العقيلي والدارقطني: لا يصح فيه شيء. وللحديث طرق كلها ضعيفة، ذكر بعضها الحافظ في \" التلخيص \" ومنها مرسل ابن سابط ثم قال: وله طريق صحيحة، إلا أنها موقوفة: رواه سعيد بن منصور والبيهقي عن عمر بن الخطاب قال: لقد هممت أن أبعث رجالًا إلى هذه الأمصار فينظروا كل من له جدة ولم يحج فيضربوا عليه الجزية، ما هم بمسلمين، ما هم بمسلمين - لفظ سعيد. ولفظ البيهقي: أن عمر قال: ليمت يهوديًا أو نصرانيًا - يقولها ثلاث مرات - رجل مات ولم يحج ووجد لذلك سعة وخليت سبيله.\nقلت - القائل ابن حجر -: وإذا انضم هذا الموقوف إلى مرسل ابن سابط علم أن لهذا الحديث أصلًا، ومحمله على من استحل الترك، وتبين بذلك خطأ من ادعى أنه موضوع. والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف أخرجه الترمذي (٨١٢) قال: حدثنا محمد بن يحيى القطعي البصري، قال: حدثنا مسلم ابن إبراهيم، قال: حدثنا هلال بن عبد الله مولى ربيعة بن عمرو بن مسلم الباهلي، قال: حدثنا أبو إسحاق الهمداني عن الحارث، فذكره.\nقال أبو عيسى في «جامعه» (٣/١٧٧): هذا حديث غريب لا نعرفه إلا من هذا الوجه، وهلال بن عبد الله مجهول، والحارث يضعف في الحديث.","vol":"3","page":6},{"text":"١٢٧٠ - (د) عبد الله بن عباس -﵄- قال: قال رسول الله -ﷺ-: «لاَ صرُّورَةَ في الإسلام» . أخرجه أبو داود (١) . ⦗٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا صرورة) الصرورة: الرجل الذي لم يحج قط، وكذلك المرأة.\n_________\n(١) رقم (١٧٢٩) في المناسك، باب لا صرورة في الإسلام، من حديث عمر بن عطاء عن عكرمة عن ابن عباس، ورواه أحمد في المسند رقم (٢٨٤٥) والحاكم في المستدرك ١ / ٤٤٨. وقد اختلف العلماء في عمر بن عطاء في هذا الحديث، لأنه لم يقع منسوبًا. قال الحافظ في \" التلخيص \": قال ابن طاهر: هو عمر بن عطاء بن وراز، وهو ضعيف. لكن في رواية الطبراني: عمر بن عطاء بن أبي الخوار، وهو موثق. وقال أحمد شاكر في تعليقه على المسند رقم (٢٨٤٥) هو عمر بن عطاء بن أبي الخوار، وهو ثقة. وقد أعل بعضهم هذا الحديث وضعفه بأن عمر بن عطاء فيه هو عمر بن عطاء بن وراز، وهو ضعيف. وأما ابن حبان فقد جمعهما رجلًا واحدًا، فوهم، ذكره في الثقات باسم: عمر بن عطاء بن وراز بن أبي الخوار. وفي بعض نسخ أبي داود: عن عمر بن عطاء: يعني ابن أبي الخوار. وقد أخطأ المنذري فقال: في إسناده عمر بن عطاء، وهو ابن أبي الخوار. وقد ضعفه ⦗٨⦘ غير واحد من الأئمة، مع أن ابن أبي الخوار ثقة، والضعيف هو عمر بن عطاء بن وراز. وقد صحح الحديث الحاكم، ووافقه الذهبي، وصححه أيضًا أحمد شاكر في المسند، وضعفه الحافظ المناوي في \" فيض القدير \" لاختلافهم في عمر بن عطاء. والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف أخرجه أحمد (١/٣١٢) (٢٨٤٥) قال: حدثنا محمد بن بكر. و«أبو داود» (١٧٢٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو خالد -يعني سليمان بن حيان الأحمر كلاهما - محمد ابن بكر، وأبو خالد - عن ابن جريج، قال أخبرني عمر بن عطاء، عن عكرمة، فذكره.\nقلت: أخرجه الحاكم في «المستدرك» (١/٤٤٨) قال: حدثنا أبو بكر بن إسحاق، أنبأنا أبو المثنى، ثنا مسدد بن قطن، ثنا عثمان بن أبي شيبة، ثنا أبو خالد الأحمر،....فذكره ثم قال: هذا حديث صحيح الاسناد ولم يخرجاه.\nوقلت: اختلف العلماء في عمر بن عطاء في هذا الحديث، لأنه لم يقع منسوبا فمن قال إنه ابن وراز فهو ضعيف، ومن قال: إنه ابن أبي الخوار فهو موثق.","vol":"3","page":7},{"text":"١٢٧١ - (د) عبد الله بن عباس -﵄- قال: قال رسول الله -ﷺ-: «مَنْ أرادَ الحجَّ، فَلْيَتَعَجَّلْ» .أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٣٢) في المناسك، ورواه أيضًا أحمد في المسند رقم (١٩٧٣) و(١٩٧٤) والحاكم في المستدرك ١ / ٤٤٨، والبيهقي في سننه ٤ / ٣٤٠، وفي سنده مهران أبو صفوان، وهو مجهول. قال أبو زرعة: لا أعرفه إلا في هذا الحديث، وذكره ابن حبان في الثقات. وقد صحح الحاكم الحديث وقال: أبو صفوان مهران مولى لقريش، ولا يعرف بجرح، ووافقه الذهبي على ذلك، وصححه أحمد شاكر في المسند. ويشهد له ما رواه أحمد في المسند رقم (١٨٣٣) و(١٨٣٤) وابن ماجة رقم (٢٨٨٣) والبيهقي ٤ / ٣٤٠ بسند ضعيف بلفظ \" من أراد الحج فليتعجل فإنه قد يمرض المريض، وتضل الضالة، وتعرض الحاجة \" وله شواهد أخرى بهذا المعنى يرتقى بها إلى درجة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n يُحَسن أخرجه أحمد (١/٢٢٥) (١٩٧٣) قال:حدثنا أبو معاوية. وفي (٢١/٢٢٥) (١٩٧٤) قال: حدثنا عبد الرحمان بن محمد (يعني المحاربي) . و«عبد الله بن حميد» (٧٢٠) قال: حدثني ابن أبي شيبة، قال: حدثنا أبو معاوية. و«الدارمي» (١٧٩١) قال: حدثنا عبد الله بن سعيد، قال: حدثنا أبو معاوية. و«أبو داود» (١٧٣٢) قال: حدثنا مسدد، قال: حدثنا أبو معاوية محمد بن خازم.\nكلاهما (أبو معاوية، والمحاربي) عن الحسن بن عمرو الفقيمي، عن مهران أبي صفوان، فذكره.\nقلت: أخرجه الحاكم في المستدرك (١/٤٤٨) قال: حدثنا أبو بكر بن إسحاق، أنبأنا أبو المثني، ثنا مسدد ...، فذكره، ثم قال: هذا حديث صحيح الاسناد، ولم يخرجاه، وأبو صفوان هذا سماه غيره مهران مولى لقريش ولا يعرف بالجرح.\nوأخرجه البيهقي «السنن الكبرى» (٤/٣٣٩-٣٤٠)، وذكر له شواهد أخرى\n(*) وقع في المطبوع من «سنن أبي داود» زيادة الأعمش بين محمد بن خازم والحسن ولعله وهم من الناسخ، وخاصة أنه لا يوجد للأعمش عنه رواية في أي من الكتب الستة التي من بينهما أبو داود.","vol":"3","page":8},{"text":"١٢٧٢ - (ت) جابر بن عبد الله -﵄- «أنَّ النبيَّ -ﷺ- سُئِلَ عن العمرةِ: واجبةُ هي؟ قال: لا، وأن تَعْتمَرُوا هو أَفْضَلُ» . أخرجه الترمذي (١) . ⦗٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العمرة) من الاعتمار، وهو الزيادة في الأصل، يقال: اعتمر فلانًا أي: زاره، وهو في الاستعمال الشرعي: زيارة البيت الحرام على الشرائط المعروفة.\n_________\n(١) رقم (٩٣١) في الحج، باب ما جاء في العمرة أواجبة هي أم لا؟ ورواه أيضًا أحمد في المسند ٣ / ٣١٦ والبيهقي في سننه ٤ / ٣٤٩. وفي سنده الحجاج بن أرطأة، وهو ضعيف. وقال الترمذي: حديث حسن. وفي بعض النسخ: حسن صحيح. وفي تصحيحه نظر كثير من أجل الحجاج، فإن الأكثر على تضعيفه والاتفاق على أنه مدلس، وقال النووي: ينبغي أن لا يغتر بكلام الترمذي في ⦗٩⦘ تصحيحه، فقد اتفق الحفاظ على تضعيفه. وقال البيهقي: المحفوظ عن جابر موقوف غير مرفوع. وروي عن جابر مرفوعًا بخلاف ذلك، - يعني حديث ابن لهيعة عن عطاء عن جابر مرفوعًا \" الحج والعمرة فريضتان \" قال الحافظ في \" الفتح \" أخرجه ابن عدي وابن لهيعة ضعيف، وقال في \" التلخيص \": والمشهور عن جابر حديث الحجاج بن أرطأة. وعارضه حديث ابن لهيعة، وهما ضعيفان. والصحيح عن جابر من قوله، كذلك رواه ابن جريج عن ابن المنكدر عن جابر. وقال في \" الفتح \" أيضًا: روى ابن الجهم المالكي بإسناد حسن عن جابر: ليس مسلم إلا عليه عمرة، موقوف على جابر. والقول بوجوب العمرة، هو المشهور عن الشافعي وأحمد وغيرهما من أهل الأثر. والمشهور عن المالكية أن العمرة تطوع، وهو قول الحنفية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف أخرجه أحمد (٣/٣١٦) قال: حدثنا أبو معاوية. وفي (٣/٣٥٧) قال: حدثنا يونس، وعفان، قالا: حدثنا معمر بن سلمان الرقي. و«الترمذي» (٩٣١) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا عمر بن علي و«ابن خزيمة» (٣٠٦٨) قال: حدثنا بشر بن معاذ، قال: حدثنا عمر بن علي.\nثلاثتهم (أبو معاوية، وممر، وعمر) عن الحجاج بن أرطاة، عن محمد بن المنكدر، فذكره.\nقلت: قال أبو عيسى في «جامعه» (٣/٢٧٠): هذا حديث حسن صحيح، انتهى. وأخرجه البيهقي في «سننه» (٤/٣٤٩): وقال: هذا هو المحفوظ عن جابر موقوف غير مرفوع وروي عن جابر مرفوعا بخلاف ذلك وكلاهما ضعيف، انتهى. وقال الحافظ في «التخليص» (٢/ ٢٢٦): ونقل جماعة من الأئمة الذين صنفوا في الأحكام المجردة من الأسانيد، أن الترمذي صححه من هذا الوجه، وقد نبه الكروخي فقط، فإن فيها حسن صحيح، وفي تصحيحه نظر كثير من أجل الحجاج، فإن الأكثر على تضعفه والاتفاق على أنه مدلس.\nقلت: هو عند الترمذي (٣/٢٧١) بلاغا من الشافعي قائلا: وقد بلغنا عن ابن عباس أنه كان يوجبها. وهو عند البخاري (٣/٦٩٨) معلقا بلفظ وقال: ابن عباس -﵄ - إنها لقرينتها في كتاب الله ﴿وأتموا الحج والعمرة الله﴾ وقال الحافظ في الفتح (٣/٦٩٩): هذا التعليق وصله الشافعي وسعيد بن منصور كلاهما عن سفيان بن عيينة عن عمرو بن دينار، سمعت طاوسا يقول سمعت ابن عباس يقول.. فذكره، وللحاكم من طريق عطاء عن ابن عباس: الحج والعمرة فريضتان. وإسناده ضعيف، انتهى.\nوزاد السيوطي في «الدر المنثور» (١/٢١٧) نسبته إلى سفيان بن عيينة والبيهقي انتهى\nوقال أيضا في نفس الصفحة، وأخرج عبد الرزاق، وعبد بن حميد، والدارقطني، والحاكم، والبيهقي عن ابن عباس قال: العمرة واجبة كوجوب الحج من استطاع إليه سبيلا.","vol":"3","page":8},{"text":"١٢٧٣ - (ت) عبد الله بن عباس -﵄- قال: «العُمْرَةُ وَاجِبَةُ» . أخرجه الترمذي (١) .\n_________\n(١) هو عند الترمذي في آخر رقم (٩٣١) في الحج، باب ما جاء في العمرة أواجبة هي أم لا؟ من كلام الشافعي ﵀ بلاغًا بلفظ: وقد بلغنا عن ابن عباس أنه كان يوجبها - يعني العمرة -. وقال البخاري تعليقًا ٣ / ٤٧٦ وقال ابن عباس ﵄: إنها لقرينتها في كتاب الله ﷿ ﴿وأتموا الحج والعمرة لله﴾ . قال الحافظ في \" الفتح \": هذا التعليق وصله الشافعي وسعيد بن منصور كلاهما عن سفيان بن عيينة عن عمرو بن دينار سمعت طاووسًا يقول: سمعت ابن عباس يقول: والله إنها لقرينتها في كتاب الله ﴿وأتموا الحج والعمرة لله﴾، وللحاكم من طريق عطاء عن ابن عباس: الحج والعمرة فريضتان، وإسناده ضعيف. والضمير في قوله: لقرينتها للفريضة. وكان أصل الكلام أن يقول: لقرينته، لأن المراد الحج. وقال البخاري تعليقًا: وقال ابن عمر ⦗١٠⦘ ﵄: ليس أحد إلا وعليه حجة وعمرة. قال الحافظ في \" الفتح \": وهذا التعليق وصله ابن خزيمة والدارقطني والحاكم من طريق ابن جريج: أخبرني نافع أن ابن عمر كان يقول: ليس من خلق الله أحد إلا عليه حجة وعمرة واجبتان، من استطاع سبيلًا، فمن زاد شيئًا فهو خير وتطوع. وقال سعيد بن أبي عروبة في المناسك عن أيوب عن نافع عن ابن عمر قال: الحج والعمرة فريضتان.","vol":"3","page":9},{"text":"١٢٧٤ - () عبد الله بن مسعود -﵁- كان يقرأ: ﴿وأتِمُّوا الحجَّ والعمرةَ إلى البيت﴾ (١)، وكان يقول: لولا التَّحَرُّج، وأني لم أسمع من رسول الله -ﷺ- في ذلك شيئًا، لقلت: «إن العمرة واجبة» . أخرجه ... (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التحرج): التأثم، وهو تفعُّل من الحرج،والحرج: الإثم والضيق.\n_________\n(١) قال أبو حيان في البحر المحيط: ينبغي أن يحمل هذا على التفسير.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال السيوطي في «الدر المنثور» (١/٢١٧-٢١٨)، وأخرج عبد بن حميد، وابن أبي داود في المصاحف عن ابن مسعود أنه قرأ وأقيموا الحج والعمرة للبيت ثم قال: والله لولا التحرج أني لم أسمع فيها من رسول الله -ﷺ- شيئا لقلنا أن العمرة واجبة مثل الحج.","vol":"3","page":10},{"text":"<span data-type=\"title\" id=toc-305>الباب الثاني: في المواقيت والإحرام: </span>وفيه فصلان\n<span data-type=\"title\" id=toc-306>الفصل الأول: في المواقيت: </span>وفيه فرعان\n<span data-type=\"title\" id=toc-307>الفرع الأول: في الزمان</span>\n١٢٧٥ - (خ) عبد الله بن عمر بن الخطاب -﵄- قال: «أشْهُرُ الحجِّ: شَوَّالُ، وَذُو القَعدة، وعَشْرٌ من ذِي الحجَّةِ» أخرجه البخاري في ترجمة باب (١) . ⦗١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المواقيت): جمع ميقات، وهو الوقت المضروب للفعل والموضع، والمراد به ها هنا: الوقت والمكان اللذان يحرم منهما الحاج ويُنشيء النية.\n(الإحرام): مصدر أحرم الرجل يحرم إحرامًا: إذا أهل بالحج أو العمرة، وباشر أسبابهما وشروطهما من خلع المخيط واجتناب الأشياء التي منعه الشرع منها، كالطيب والنكاح والصيد ونحو ذلك، والأصل فيه: المنع، وكأن المحرم مُنِع من هذه الأشياء. وأحرم الرجل: إذا دخل في الشهور الحُرُم، وإذا دخل الحَرَم.\n_________\n(١) معلقًا بصيغة الجزم ٣ / ٣٣٣ في الحج، باب قول الله تعالى ﴿الحج أشهر معلومات﴾ إلى قوله ﴿في الحج﴾ وقوله: ﴿يسألونك عن الأهلة قل هي مواقيت للناس والحج﴾ . وقد وصله ابن جرير الطبري في تفسيره رقم (٣٥٣٣) قال: حدثنا أحمد بن حازم، قال: حدثنا أبو نعيم، قال: حدثنا ورقاء، عن عبد الله بن دينار، عن ابن عمر قال: ﴿الحج أشهر معلومات﴾ قال: شوال، وذو القعدة، وعشر ذي الحجة \" وإسناده صحيح، كما قال الحافظ ابن كثير في التفسير. ورواه الحاكم في المستدرك ٢ / ٢٧٦ في التفسير، وصححه ووافقه الذهبي. قال ابن كثير: وهو مروي عن عمر، وعلي، وابن مسعود، وعبد الله بن الزبير، وابن عباس، وعطاء، وطاوس، ومجاهد، وإبراهيم النخعي ⦗١٢⦘ والشعبي، والحسن، وابن سيرين، ومكحول، وقتادة، والضحاك بن مزاحم، والربيع بن أنس، ومقاتل بن حيان، وهو مذهب الشافعي، وأبي حنيفة، وأحمد بن حنبل، وأبي يوسف، وأبي ثور، رحمهم الله تعالى. واختار هذا القول ابن جرير قال: وصح إطلاق الجمع على شهرين وبعض الثالث للتغليب. كما تقول العرب: رأيته العام، ورأيته اليوم، وإنما وقع ذلك في بعض العام واليوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري معلقا في الحج- باب قوله الله تعالى ﴿الحج أشهر معلومات﴾ وقال الحافظ في «الفتح» (٣/٤٩١): وصله الطبري والدارقطني من طريق ورقاء عن عبد الله بن دينار عنه ... فذكره. وروى البيهقي من طريق عبد الله بن نمير عن عبد الله بن عمر عن نافع، عن ابن عمر مثله، والإسنادان صحيحان، انتهى.\nوقال السيوطي في «الدر المنثور» (٢٢٧١): وأخرج وكيع وسعيد بن منصور، وابن أبي شيبة، وعبد بن حميد، وابن جرير، وابن المنذر، والحاكم وصححه، والبيهقي في «سننه» من طرق عن ابن عمر، فذكر الحديث.","vol":"3","page":11},{"text":"١٢٧٦ - (ط) هشام بن عروة بن الزبير -﵃- أن عبد الله بن الزبير: «أقَامَ بمكةَ تسعَ سنينَ يُهلُّ بالحج لهلالِ ذي الحجة، وعُرْوَةُ معه يَفْعلُ ذلك» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يهل): الإهلال: رفع الصوت بالتلبية، والمراد به في أحاديث الحج جميعها: أنه وقت ما يعقد النية بالحج أو العمرة، فإنه حينئذ يرفع ⦗١٣⦘ صوته ملبيًا: «لبيك اللهم لبيك» .\n_________\n(١) ١ / ٣٣٩ في الحج، باب إهلال أهل مكة ومن بها من غيرهم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح أخرجه مالك في «الموطأ» (٢٨٢) في الحج - باب: إهلال أهل مكة ومن بها من غيرهم.","vol":"3","page":12},{"text":"١٢٧٧ - (ط) القاسم بن محمد -﵀- أن عمر قال: «يا أهل مَكَّةَ: ما شأْنُ النَّاس يأْتُونَ شُعثًا، وأَنتُم مُدَّهِنُونَ؟ أهلُّوا إذا رأيتم الهلال» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شُعْثًا): جمع أشعث، وهو البعيد [العهد] بتسريح الشعر وغسله.\n(مدهنون): الإدهان: استعمال الدهن،والأصل: مدتهنون، فأدغمت التاء في الدال وأظهرت الدال.\n_________\n(١) ١ / ٣٣٩ في الحج، باب إهلال أهل مكة ومن بها من غيرهم، وإسناده منقطع، فإن القاسم بن محمد بن أبي بكر الصديق لم يدرك عمر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك منقطعا في «الموطأ» (٢٨٢) في الحج - باب إهلال أهل مكة ١٣٠ومن بها من غيرهم.","vol":"3","page":13},{"text":"١٢٧٨ - (خ) عطاء بن أبي رباح -﵀- سئل عن المجاور: متى يلبي بالحج؟ فقال: «كان ابن عمر إذا أتى مُتَمتَّعًا يُلبَّي بالحجَّ يوم التَّروية، إذا صلَّى الظُّهرَ واستَوَى على راحلته» . أخرجه البخاري في ترجمة باب (١) . ⦗١٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُلَبِّي) التلبية: أن يقول: «لبيك اللهم لبيك» وما ورد به الشرع من ألفاظ التلبية.\n(يوم التَّروية): هو اليوم الثامن من ذي الحجة، قال الجوهري: سمي يوم التروية، لأنهم كانوا يرتوون فيه من الماء لما بعده.\n_________\n(١) معلقًا بصيغة التمريض ٣ / ٤٠٤ في الحج، باب الإهلال من البطحاء وغيرها للمكي والحاج إذا خرج من منى. قال الحافظ في \" الفتح \": وصله سعيد بن منصور من طريقه بلفظ: رأيت ابن عمر في المسجد، فقيل له: قد رئي الهلال، فذكر قصة فيها، فأمسك حتى كان يوم التروية، فأتى البطحاء، فلما استوت به راحلته أحرم. وروى مالك في الموطأ: أن ابن عمر أهل لهلال ذي الحجة. وذلك أنه كان يرى التوسعة في ذلك. ا. هـ وهو في الموطأ ١ / ٣٤٠ في الحج، باب إهلال أهل مكة ومن بها من غيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري معلقا في الحج - باب: الإهلال من البطحاء وغيرها ... وقال الحافظ في «الفتح» (٣/٥٩١): وصله سعيد بن منصور من طريقه بلفظ «رأيت ابن عمر في المسجد فقيل له: قد رؤي الهلال- فذكر قصة فيها - فأمسك حتى كان يوم التروية فأتى البطحاء، فلما استوت به راحلته أحرم» . وروى مالك في «الموطأ» أن ابن عمر أهل لهلال ذي الحجة، وذلك أنه كان يرى التوسعة في ذلك.\nقلت: هو عنده في الحج - باب إهلال أهل مكة ومن بها من غيرهم (ص٢٨٣) .","vol":"3","page":13},{"text":"١٢٧٩ - (خ) ابن عباس -﵄- قال: «من السُّنَّةِ أن لا يُحرم بالحجِّ إلا في أشهُرِ الحجِّ» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ٣ / ٣٣٣ معلقًا، في الحج، باب قول الله تعالى ﴿الحج أشهر معلومات﴾ . قال الحافظ في \" الفتح \": وصله ابن خزيمة والحاكم والدارقطني من طريق الحاكم عن مقسم عنه قال: لا يحرم بالحج إلا في أشهر الحج، فإن من سنة الحج أن يحرم بالحج في أشهر الحج، ورواه ابن جرير من وجه آخر عن ابن عباس قال: لا يصلح أن يحرم أحد بالحج إلا في أشهر الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري معلقا في الحج - باب قول الله تعالى: ﴿الحج أشهر معلومات﴾ .\nوقال الحافظ: في «الفتح» (٣/٤٩١): وصله ابن خزيمة والحاكم والدارقطني من طريق الحاكم عن مقسم عنه، قال: لايحرم بالحج إلا في أشهر الحج، فإن من سنة الحج أن يحرم بالحج في أشهر الحج» وراه ابن جرير من وجه آخر عن ابن عباس قال: لايصلح أن يحرم أحد بالحج إلا في أشهر الحج»، انتهى.\nوقال السيوطي في «الدر المنثور» (١/٢٢٧) وأخرج ابن أبي شيبة، وقال ابن خزيمة، والحاكم وصححه، والبيهقي عن ابن عباس قال: لا يحرم بالحج إلا في أشهر الحج فإن من سنة الحج أن يحرم بالحج إلا في أشهر الحج» انتهى.","vol":"3","page":14},{"text":"<span data-type=\"title\" id=toc-308>الفرع الثاني: في المكان</span>\n١٢٨٠ - (خ م ط ت د س) عبد الله بن عمر بن الخطاب -﵄- أن رسول الله -ﷺ- قال: «يُهِلُّ أهلُ المدينة: من ذِي الحليفة، ويُهِلُّ أهلُ الشام: من الْجُحْفَةِ، ويُهل أهل نَجْدٍ: مِنْ قَرْنٍ» . قال ابن عمر: وذُكر لي، ولم أسمع: أن رسول الله -ﷺ- قال: «ويُهِلُّ أهلُ اليمن: من يَلَمْلَمَ» . هذه رواية البخاري ومسلم.\nوللبخاري أيضًا عن ابن عمر -﵄- أن رجلًا قام في المسجد، ⦗١٥⦘ فقال: يا رسول الله: «مِنْ أيْنَ تأمرُنا أنْ نُهِلَّ؟ قال: يُهِلُّ أهلُ المدينة: من ذي الْحُلَيْفَةِ» ... وذكر نحوه.\nوفي أخرى له، أن رجلًا سأله: من أين يجوز لي أن اعتمر؟ قال: فرضها رسول الله -ﷺ- لأهل نجد: قرنًا، ولأهل المدينة: ذا الحليفة ولأهل الشام: الجحفة، لم يزد.\nوأخرجه الباقون بمثل ذلك، إلا أن الترمذي قال: إن رجلًا قال: «من أين نُهلُّ يا رسول الله؟» فذكر الحديث (١) ..\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَلَمْلَم) وقد يُقال: أَلملم -: ميقات أهل اليمن.\n_________\n(١) أخرجه البخاري ٣ / ٣٠٧ في الحج، باب ميقات أهل المدينة ولا يهلون قبل ذي الحليفة، وباب فرض مواقيت الحج والعمرة، وباب مهل أهل نجد، وفي العلم، باب ذكر العلم والفتيا في المسجد، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (١١٨٢) في الحج، باب مواقيت الحج والعمرة، والموطأ ١ / ٣٣٠ في الحج، باب مواقيت الإهلال، والترمذي رقم (٨٣١) في الحج، باب ما جاء في مواقيت الإحرام لأهل الآفاق، وأبو داود رقم (١٧٣٧) في المناسك، باب المواقيت، والنسائي ٥ / ١٢٢ في الحج، باب ميقات أهل المدينة، وباب ميقات أهل الشام، وباب ميقات أهل نجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه الحميدي ١- عن سالم، عن أبيه (٦٢٣) حدثنا سفيان. «وأحمد» (٢/٩) (٤٥٥٥) قال: حدثنا سفيان. وفي (٢/١٠٣) (٦١٤٠) قال: حدثنا يعقوب، قال: حدثني ابن أخي ابن شهاب. وفي (٢/١٥١) (٦٣٩٠) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. و«البخاري» (٢/١٦٥) قال: حدثنا علي، قال: حدثنا سفيان. (ح) وحدثنا أحمد، قال: حدثنا ابن وهب، قال: أخبرني يونس «مسلم» (٤/٦) قال: حدثني زهير بن حرب، وابن أبي عمر. قال ابن أبي عمر: حدثنا سفيان. (ح) وحدثني حرملة بن يحيى، قال أخبرني ابن وهب، قال: أخبرني يونس. و«النسائي» (٥/١٢٥) قال: أخبرنا قتيبة، قال: حدثنا سفيان و«ابن خزيمة» (٩/٢٥٨) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ح) وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة (ح) وحدثنا سعيد بن عبد الرحمان، قال: حدثنا سفيان.\nأربعتهم (سفيان بن عيينة، وابن أخي ابن شهاب، ومعمر، ويونس) عن ابن شهاب الزهري، عن سالم ابن عبد الله فذكره. ٢- عن نافع، عن أبيه أخرجه مالك (الموطأ) (٢١٨) و«أحمد» (٢/٣) (٤٤٥٥) قال: حدثنا هشيم، قال: أخبرنا يحي بن سعيد، وعبيد الله بن عمر، وابن عون، وغير واحد. وفي (٢/٤٧) (٥٠٧٠) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. وفي (٢/٤٨) (٥٠٨٧) قال إسماعيل قال: أخبرنا أيوب وفي (٢/٥٥ (٥١٧٢) قال: حدثنا يحيى بن عبيد الله حدثنا يحيى بن عبد الله. وفي (٢/٦٥) (٥٣٢٣) قال: حدثنا عبد الوهاب، عن أيوب.، وفي (٢/٨٢) وفي (٥٥٤٢) قال: حدثنا محمد بن عبد الرحمان، قال: حدثنا أيوب. و«الدارمي» (١٧٩٧) قال: أخبرنا أحمد بن عبد الله بن يونس، قال: حدثنا مالك. و«البخاري» (١/٤٥) قال: حدثني قتيبة بن سعيد، قال: حدثني الليث بن سعد، وفي (٢/١٦٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. و«مسلم» (٤/٦) قال: حدثنا يحي بن يحيى، قال: قرأت على مالك. و«أبو داود» (١٧٣٧) قال: حدثنا القعنبي عن مالك (ح) وحدثنا أحمد بن يونس، قال: حدثنا مالك. و«ابن ماجة» (٢٩١٤) قال: حدثنا أبو مصعب، قال: حدثنا مالك بن أنس، والترمذي (٨٣١)، قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم، عن أيوب، والنسائي (٥/١٢٢) قال: أخبرنا قتيبة، عن مالك، وفي (٥/١٢٢) قال: أخبرنا قتيبة، قال: حدثنا الليث بن سعد. سبعتهم -مالك، ويحيى بن سعيد، وعبيد الله بن عمر، وابن عون، وابن جُريج، وأيوب، والليث ابن سعد- عن نافع، فذكره.","vol":"3","page":14},{"text":"١٢٨١ - (خ م د س) عبد اللَّه بن عباس -﵄- قال: «وَقَّتَ رسولُ الله - ﷺ - لأهل المدينة: ذَا الحُلَيْفةَ، ولأهل الشام: الْجُحْفَةَ، ولأَهلِ نَجْدِ: قَرْنَ الْمَنازِلِ، ولأهل اليمن: يَلَمْلَمَ، قال: فَهُنَّ لَهُنَّ، ولَمِنْ أتى عليهنَّ من غير أهلهِنَّ، لمن كان يُريدُ الحجَّ والعُمْرَةَ، فَمنْ ⦗١٦⦘ كانَ دُونَهُنَّ، فمُهَلَّهُ مِنْ أهلِهِ، وكذلك، حتى أهلُ مَكَةَ يُهِلُّونَ منها» .\nوفي رواية: «ومن كان دوُنَ ذلك فمن حيثُ أنشأ، حتى أهلُ مَكةَ من مكة» . أخرجه الجماعة، إلا الموطأ والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قرن المنازل): موضع بطريق مكة، وهو ميقات أهل نجد، والمشهور فيه: سكون الراء، وكذا جاء في شِعْر عمر بن أبي ربيعة، وبعض الفقهاء يفتحون راءه، وهو دائر بينهم كذلك، وأُخبرت عن بعض أكابر أئمة الفقه أنه قال: يُروى بالسكون والفتح.\n_________\n(١) البخاري ٣ / ٣٠٧ في الحج، باب مهل أهل مكة للحج والعمرة، وباب مهل أهل الشام، وباب مهل من كان دون المواقيت، وباب مهل أهل اليمن، وباب دخول الحرم ومكة بغير إحرام، ومسلم رقم (١١٨١) في الحج، باب مواقيت الحج والعمرة، وأبو داود رقم (١٧٣٨) في المناسك، باب في المواقيت، والنسائي ٥ / ١٢٣ و١٢٤ و١٢٥ في الحج، باب ميقات أهل اليمن، وباب من كان أهله دون الميقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- عن عمرو بن دينار، عن طاوس، عن ابن عباس\nأخرجه أحمد (١/٢٣٨) (٢١٢٨) قال: حدثنا يزيد، والبخاري (٢/١٦٥)، قال: حدثنا مُسَدّد. وفي (٢/١٦٦) قال: حدثنا قتيبة، ومسلم (٤/٥) قال: حدثنا يحيى بن يحيى، وخلف بن هشام، وأبو الربيع، وقتيبة، وأبو داود (١٧٣٨) قال: حدثنا سليمان بن حرب، والنسائي (٥/١٢٦) قال: أخبرنا قتيبة، و«ابن خزيمة» (٢٥٩٠) قال: حدثنا أحمد بن عَبْدَة الضبي.\nثمانيتهم - يزيد، ومسدد، وقتيبة، ويحيى بن يحيى، وخلف، وأبو الربيع، وسليمان بن حرب، وأحمد ابن عبدة- عن حماد بن زيد، عن عمرو بن دينار.\n٢ - عن عبد الله بن طاوس، عن أبيه، عن ابن عباس:\nأخرجه أحمد (١/٢٤٩، ٢٢٤٠)، (١/، ٣٣٩ ٣٤٨) قال: حدثنا محمد بن جعفر، قال: حدثنا معمر. وفي (١/٢٥٢) (٢٢٧٢) قال: حدثنا عفان، قال: حدثنا وُهيب، وفي (١/٣٣٢) (٣٠٦٦) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. و«الدارمي» (١٧٩٩) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا وهيب، و«البخاري» (٢/١٦٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب، والبخاري (٢/١٦٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب، وفي (٢/١٦٦) قال: حدثنا مُعلى بن أسد، قال: حدثنا وهيب، وفي (٣/٢١) قال: حدثنا مسلم، قال: حدثنا وهيب.\nو«مسلم» (٤/٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم، قال: حدثنا وهيب، والنسائي (٥/١٢٣) قال: أخبرنا الربيع بن سليمان صاحب الشافعي، قال: حدثنا يحيى بن حسان، قال: حدثنا وهيب، وحماد بن زيد. وفي (٥/١٢٥) قال: أخبرنا يعقوب بن إبراهيم الدورقي، عن محمد بن جعفر، قال: حدثنا مَعْمر. وابن خزيمة (٢٥٩١) قال: حدثنا الفضل بن يعقوب الجزري، قال: حدثنا محمد ابن جعفر (غُنْدَر) قال: حدثنا معمر. ثلاثتهم - معمر، ووهيب، وحماد بن زيد، - عن عبد الله بن طاوس، كلاهما -عمرو بن دينار، وعبد الله بن طاوس- عن طاوس، فذكره.\nفي رواية عبد الرزاق قال: أخبرنا معمر، عن ابن طاوس، عن أبيه، قال مرة: عن ابن عباس، فقلت: لم يجاوز به طاوسا؟ فقال: بلى، هو عن ابن عباس، قال: ثم سمعه يذكره بعد، ولا يذكر ابن عباس.\nوفي رواية أبي داود قال حماد: وعن ابن طاوس، عن أبيه، ليس فيه (ابن عباس) .","vol":"3","page":15},{"text":"١٢٨٢ - (م) أبو الزبير -﵀-: أن جابرًا - ﵁ -: سئل عن المهل؟ فقال: «سَمِعْتُ - أحسبه رَفع إلى النبي - ﷺ - (١) - قال: مُهَلُّ أهل ⦗١٧⦘ المدينة: من ذي الحُلَيْفَةِ، والطريق الآخر: الجُحفَةُ، ومُهَلُّ أهلِ العراق ذاتُ عِرقٍ، ومُهلُّ أهلِ نجدِ: من قَرْنٍ، ومُهلُّ أهلِ اليمن: من يَلَمْلَمَ» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُهل): موضع الإهلال، يعني به: الميقات، وموضع الإحرام.\n_________\n(١) قال النووي في \" شرح مسلم \" ١ / ٣٧٥: وقوله: أحسبه رفع إلى النبي ﷺ. لا يحتج بهذا الحديث مرفوعًا، لكونه لم يجزم برفعه. اهـ.\nولكن حديث عائشة والحارث بن عمرو السهمي رقم (١٢٨٤) و(١٢٨٥) يشهدان له. وقد قال الحافظ في \" الفتح \" ٣ / ٣٠٨: وقد أخرجه أحمد من رواية ابن لهيعة وابن ماجة من رواية إبراهيم بن يزيد كلاهما عن أبي الزبير فلم يشكا في رفعه. ووقع في حديث عائشة وفي حديث الحارث بن عمرو السهمي كلاهما عن أحمد وأبي داود والنسائي. وهذا يدل على أن للحديث أصلًا فلعل من ⦗١٧⦘ قال: إنه غير منصوص: لم يبلغه، أو رأى ضعف الحديث باعتبار أن كل طريق لا يخلو عن مقال، ولكن الحديث بمجموع الطرق يقوى.\n(٢) رقم (١١٨٣) في الحج، باب مواقيت الحج والعمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:\n١ - أخرجه أحمد (٢/١٨١) قال: حدثنا يزيد، قال: أخبرنا حجاج.\n٢- وأخرجه أحمد (٣/٣٣٣) قال: حدثنا روح. ومسلم (٤/٧) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا روح بن عبادة. (ح) وحدثني محمد بن حاتم، وعبد بن حميد، كلاهما عن محمد بن بكر، و«ابن خزيمة» (٢٥٩٢) قال: حدثنا محمد بن معمر القيسي، قال: حدثنا محمد (يعني ابن بكر) كلاهما -روح، وابن بكر) عن ابن جريج.\n٣ - وأخرجه أحمد (٣/٣٣٦) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\n٤ - وأخرجه ابن ماجة (٢٩١٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا إبراهيم بن يزيد. أربعتهم -حجاج، وابن جريج، وابن لهيعة، وإبراهيم - عن أبي الزبير. فذكره.\nقلت: قوله: أخرجه مسلم صحيح، ولكنه لم يصرح برفعه، وفي ذلك يقول الزيلعي في «نصب الراية» (٣/١٢) وهذا شك الراوي في رفعه، ثم ذكر رواية ابن ماجة، وقال فيها: وهذه الرواية ليس فيها شك من الراوي، إلا أن إبراهيم بن يزيد الخوزي لا يحتج بحديثه، وأخرجه الدارقطني في «سننه» وابن أبي شيبة، وإسحاق بن راهويه، وأبو يعلى الموصلي في «مسانيدهم» عن حجاج، عن عطاء، عن جابر، وحجاج أيضا لا يحتج به.","vol":"3","page":16},{"text":"١٢٨٣ - (خ) عبد الله بن عمر بن الخطاب -﵄- قال: لما فُتِح هذان المصران، أتوا عمر فقالوا: يا أمير المؤمنين: «إن رسولَ اللَّه - ﷺ - حدَّ لأهلِ نَجدٍ قَرْنًا، وُهوَ جَوْرٌ عَن طَريقِنا، وإنَّا إن أرَدْنا أنْ نَأتيَ قَرْنًا شَقَّ علينا؟ قال: فْانظُروا حَذْوَها (١) من طريقكم، فَحَدَّ لهم ذاتَ عِرْقٍ (٢)» . أخرجه البخاري (٣) . ⦗١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِصران): المِصر: المدينة، ويريد بالمصران: الكوفة. والبصرة.\n(جَور): الجَور: الميل عن القصد.\n_________\n(١) قال الحافظ في \" الفتح \": أي: اعتبروا ما يقابل الميقات من الأرض التي تسلكونها من غير ميل فاجعلوه ميقاتًا.\n(٢) ظاهر الحديث أن عمر ﵁ حد لهم ذات عرق. وقد تقدم في التعليق على الحديث رقم (١٢٨٢) أن التحديد بذات عرق ثبت في المرفوع، ويدل على ذلك حديث عائشة والحارث بن عمرو السهمي اللذين بعد هذا الحديث.\n(٣) ٣ / ٣٠٨ في الحج، باب ذات عرق لأهل العراق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه «البخاري» (٢/١٦٦) قال: حدثني علي بن مسلم، قال: حدثنا عبد الله بن نمير، قال: حدثنا عبيد الله، عن نافع، فذكره.","vol":"3","page":17},{"text":"١٢٨٤ - (د س) عائشة -﵂-: «أنَّ رسولَ اللَّه - ﷺ - وَقَّتَ لأهل العراق: ذات عِرْقٍ» . هذه رواية أبي داود، لم يزد.\nوفي رواية النسائي: أن رسول الله -ﷺ- وَقّتَ لأهل المدينة: «ذَا الحُلَيْفَةِ، ولأهلِ الشامِ ومصر: الجحْفَةَ، ولأهل العراق: ذاتَ عِرقٍ، ولأهل اليمن: يَلَمْلَم» (١) .\n_________\n(١) أبو داود رقم (١٧٣٩) في المناسك، باب في المواقيت، والنسائي ٥ / ١٢٥ في الحج، باب ميقات أهل العراق من حديث المعافى بن عمران عن أفلح بن حميد عن القاسم بن محمد عن عائشة ﵂، وإسناده صحيح. قال الحافظ في \" التهذيب \": وقال ابن صاعد: كان الإمام أحمد ينكر على أفلح قوله: \" ولأهل العراق ذات عرق \" قال ابن عدي: ولم ينكر أحمد سوى هذه اللفظة، وقد تفرد بها عن أفلح معافى، وهو عندي صالح، وأحاديثه أرجو أن تكون مستقيمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٧٣٩) قال: حدثنا هشام بن بَهْرام المدائني، والنسائي (٥/١٢٣) قال: أخبرنا عمرو بن منصور. قال: حدثنا هشام بن بهرام. وفي (٥/١٢٥) قال: أخبرني محمد بن عبد الله بن عمار الموصلي قال: حدثنا أبو هاشم محمد بن علي.\nكلاهما (هشام بن بهرام، وأبو هاشم محمد بن علي) عن المعافى بن عمران، عن أفلح بن حُميد، عن القاسم بن محمد، فذكره.\nويقول الحافظ في «التلخيص» (٢/٢٢٩): تفرد به المعافى بن عمران، عن أفلح، والمعافى ثقة.\nويقول الزيلعي في «نصب الراية» (٣/١٣): وروى ابن عدي في الكامل، ثم أسند عن أحمد بن حنبل أنه كان ينكر على أفلح بن حميد هذا الحديث.","vol":"3","page":18},{"text":"١٢٨٥ - (د) الحارث بن عمرو السهمي -﵀- قال: «أتيت رسول الله - ﷺ -، وهو بمنى -أو بعرفات - وقد أطاف به الناس، فَتجِيءُ الأعرابُ، فإذا رأوْا وجهَهُ قالوا: هذا وجهُ مُبارَكٌ، قال: وَوَقَّتَ ذات عِرق لأهل العراق» . ⦗١٩⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أطاف) به: إذا قاربه وألم به.\n_________\n(١) رقم (١٧٤٢) في المناسك، باب في المواقيت. وفي سنده عتبة بن عبد الملك السهمي، وهو مجهول، وفيه أيضًا زرارة بن كريم السهمي، لم يوثقه غير ابن حبان، ولكن يشهد لهذا الحديث حديث عائشة الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه «البخاري» في الأدب المفرد (١١٤٨)، وفي (خلق أفعال العباد) (٥٢)، وأبو داود (١٧٤٢) قالا «البخاري، وأبو داود»: حدثنا أبو معمر، قال: حدثنا عبد الوارث، قال: حدثنا عتبة بن عبد الملك، قال: حدثني زرارة السهمي فذكره، وقال الزيلعي في نصب الراية (٣/١٣): ورواه البيهقي، وقال: في إسناده من هو غير معروف - يقصد عتبة بن عبد الملك-، ورواه الدارقطني في «سننه» .\nقلت: فيه عتبة بن عبد الملك لم يوثقه غير ابن حبان.","vol":"3","page":18},{"text":"١٢٨٦ - (ت د) عبد الله بن عباس -﵄- قال: «وَقَّتَ رسولُ الله - ﷺ -، لأهلِ المشرِق: العقِيقَ» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) الترمذي رقم (٨٣٢) في الحج، باب ما جاء في مواقيت الإحرام، وأبو داود رقم (١٧٤٠) في المناسك، باب في المواقيت، وأخرجه أحمد في المسند رقم (٣٢٠٥) . قال الحافظ في \" الفتح \": تفرد به يزيد بن أبي زياد، وهو ضعيف، وإن كان حفظه فقد جمع بينه وبين حديث جابر وغيره بأجوبة. منها أن ذات عرق ميقات الوجوب، والعقيق ميقات الاستحباب، لأنه أبعد من ذات عرق. ومنها أن العقيق ميقات لبعض العراقيين، وهم أهل المدائن، والآخر ميقات لأهل البصرة، وقع ذلك في حديث لأنس عند الطبراني، وإسناده ضعيف. ومنها أن ذات عرق كانت أولًا في موضع العقيق الآن، ثم حولت وقربت إلى مكة. فعلى هذا فذات عرق والعقيق شيء واحد. ويتعين الإحرام من العقيق ولم يقل به أحد، وإنما قالوا: يستحب احتياطًا. وقد صحح الحديث العلامة أحمد شاكر في تعليقه على المسند.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/٣٤٤) (٣٢٠٥)، «وأبو داود» (١٧٤٠) قال: حدثنا أحمد بن حنبل. و«الترمذي» (٨٣٢) قال: حدثنا أبو كُريب. كلاهما -أحمد، وأبو كريب- قالا: حدثنا وكيع، قال: حدثنا سفيان، عن يزيد بن أبي زياد، عن محمد بن علي، فذكره.\nوقال الزيلعي في نصب الراية (٣/١٣-١٤): ورواه البيهقي في «المعرفة»، وقال: تفرد به يزيد بن أبي زياد، وقال ابن القطان في «كتابه» هذا حديث أخاف أن يكون منقطعا، فإن محمد بن علي بن عبد الله بن عباس إنما عهد يروي عن أبيه، عن جده ابن عباس، وقال مسلم في كتاب «التمييز»: لا نعلم له سماعا من جده، ولا أنه لقيه، ولم يذكر «البخاري»، ولا ابن أبي حاتم أنه يروي عن جده، وذكر أنه يروي عن أبيه، انتهى.","vol":"3","page":19},{"text":"١٢٨٧ - (ط) نافع -﵀-: أن «ابن عمر أهلَّ من الفُرع» (١) ⦗٢٠⦘ أخرجه الموطأ (٢) .\n_________\n(١) الفرع - بضم الفاء والراء، وبإسكان الراء - موضع بناحية المدينة. قال الزرقاني: قال ابن عبد البر: محمله عند العلماء أنه مر بميقات لا يريد إحرامًا، ثم بدا له فأهل منه، أو جاء إلى الفرع من مكة أو غيرها، ثم بدا له في الإحرام، كما قاله الشافعي وغيره. وقد روى حديث المواقيت ومحال أن يتعداه مع علمه به فيوجب على نفسه دمًا، هذا لا يظنه عالم.\n(٢) ١ / ٣٣١ في الحج، باب مواقيت الإهلال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٢٧٦) في الحج - باب مواقيت الإهلال، قال: عن نافع، فذكره.","vol":"3","page":19},{"text":"١٢٨٨ - (ط) مالك -﵀-: بلغه أن رسول الله -ﷺ-: «أهلَّ من الجِعْرانةِ بعُمرةٍ» .أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٣١ في الحج، باب مواقيت الإهلال، وإسناده منقطع. ورواه موصولًا بأطول من هذا، أبو داود رقم (١٩٩٦) في الحج، باب المهلة بالعمرة تحيض فيدركها الحج، والترمذي رقم (٩٣٥) في الحج، باب ما جاء في العمرة من الجعرانة، والنسائي ٥ / ١٩٩ في الحج، باب دخول مكة ليلًا، من حديث محرش الكعبي، وفي إسناده مزاحم بن أبي مزاحم المكي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات. وقال الترمذي: حديث حسن غريب، ولا نعرف لمحرش الكعبي عن النبي ﷺ غير هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٢٧٦) في الحج- باب مواقيت الإهلال بلاغا.\nوموصولا أخرجه الحميدي (٨٦٣) قال: ثنا سفيان، قال: حدثنا إسماعيل بن أمية و«أحمد» ٣/٤٢٦و (٤/٦٩)، (٥/٣٨٠) قال: حدثنا سفيان بن عيينة، عن إسماعيل بن أمية. وفي (٣/٤٢٦) قال: حدثنا يحيى بن سعيد، عن ابن جريج. وفي ٣/٤٢٧،٤٢٦ قال: حدثنا روح، قال: حدثنا ابن جريج. و«الدارمي» (١٨٦٨) قال: أخبرنا محمد بن يزيد البزار، قال: حدثنا يحيى بن زكريا عن ابن جريج. و«أبو داود» (١٩٩٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا سعيد بن مزاحم بن أبي مزاحم.. و«لترمذي» (٩٣٥) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، عن ابن جريج و«النسائي» (٥/١٩٩) قال: أخبرني عمران بن يزيد، عن شعيب، قال: حدثنا ابن جريج. وفي (٥/٢٠٠) قال: أخبرنا هناد بن السري، عن سفيان عن إسماعيل بن أمية. وفي الكبرى - تحفة الأشراف - (١١٢٢) عن قتيبة بن سعيد، عن سعيد بن مزاحم بن أبي مزاحم (ح) وعن عمرو بن علي عن يحيى بن سعيد، عن ابن جريج (ح) وعن الحارث بن مسكين،عن سفيان، عن إسماعيل بن أمية. ثلاثتهم (إسماعيل بن أمية، وابن جريج، وسعيد بن مزاحم، عن مزاحم بن أبي مزاحم، عن عبد العزيز بن عبد الله بن خالد بن أسيد، عن محرش الكعبي فذكره.\nقال الحافظ في «التخليص» (٢/٢٣٠-٢٣١) نقلوا أنه -﵇- اعتمر من الجعرانة مرتين: مرة في عمرة القضاء، ومرة في عمرة هوازن، كذا وقع فيه وهو غلط واضح، فإنه -ﷺ- لم يعتمر في عمرة القضاء من الجعرانة، وكيف يتصور أنه يتوجه -ﷺ- من المدينة إلى جهة الطائف حتى يحرم من الجعرانة، ويتجاوز ميقات المدينة؟ وكيف يلتئم هذا؟ مع قوله قيل: إنه -ﷺ- لم يحرم إلا من الميقات، بل في الصحيحين من حديث أنس أنه -ﷺ- اعتمر أربع عُمر كلهن في ذلك في ذي القعدة إلا التي في حجته: عمرة من الحديبية أو زمن الحديبة في ذي القعدة، وعمرة من العام المقبل وفي ذي القعدة وعمرة من الجعرانة حيث قسم غنائم حنين في ذي القعدة وعمرة مع حجته، ولأبي داود والترمذي وابن ماجة وابن حبان، والحاكم، من حديث ابن عباس قال: اعتمر رسول الله -ﷺ- أربع عمر: عمرة الحديبية، والثانية حين تواطؤا على عمرة من قابل - الحديث - وذكر الواقدي أن إحرامه من الجعرانة كان ليلة الأربعاء لاثنتي عشرة ليلة بقيت من ذي القعدة.\nقلت: فيه مزاحم بن أبي مزاحم المكي لم يوثقه غير ابن حبان","vol":"3","page":20},{"text":"١٢٨٩ - (ط) مالك -﵀-: عن الثقة عنده (١): «أن ابنَ عُمرَ أهلَّ بِحَجَّتِهِ من إيلْياء» . أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إيلياء): اسم مدينة ببيت المقدس، وقد تخفف الياء الثانية وتمد الكلمة، [وقد تشدد الياء الثانية وتقصر الألف] .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": قيل: هو نافع.\n(٢) ١ / ٣٣١ في الحج، باب مواقيت الإهلال، وإسناده صحيح إن كان الثقة عنده نافعًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (ص٢٧٦) في الحج باب مواقيت الإهلال قال: عن الثقة عنده فذكره.\nقال الزرقاني في «شرح الموطأ» (٢/٣٢٤): قيل هو نافع. قلت: الإمام مالك إمام في الجرح والتعديل وتوثيقه معتمد لمقلدي المذهب.","vol":"3","page":20},{"text":"١٢٩٠ - (خ) عثمان بن عفان -﵁ - كره: «أن يُحرمَ الرَّجُلُ منْ خُراسان وكَرْمَان» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٣ / ٣٣٣ في الحج، باب قول الله تعالى ﴿الحج أشهر معلومات﴾ . قال الحافظ في \" الفتح \": ⦗٢١⦘ وصله سعيد بن منصور: حدثنا هشيم، حدثنا يونس بن عبيد، أخبرنا الحسن هو البصري، أن عبد الله بن عامر أحرم من خراسان، فلما قدم على عثمان ﵁، لامه فيما صنع وكرهه. وقال عبد الرزاق: أخبرنا معمر عن أيوب، عن ابن سيرين قال: أحرم عبد الله بن عامر من خراسان، فقدم على عثمان فلامه، وقال: غزوت وهان عليك نسكك؟! . وروى أحمد بن سيار في تاريخ مرو من طريق داود بن أبي هند قال: لما فتح عبد الله بن عامر خراسان قال: لأجعلن شكري لله أن أخرج من موضعي هذا محرمًا، فأحرم من نيسابور، فلما قدم على عثمان ﵁، لامه على ما صنع. قال الحافظ: وهذه أسانيد يقوي بعضها بعضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه «البخاري» معلقا في الحج باب قوله الله تعالى: ﴿الحج أشهر معلومات﴾ وقال الحافظ في «الفتح» (٣/٤٩١-٤٩٢-): وصوله سعيد بن منصور «حدثنا هشيم حدثنا يونس بن عبيد أخبرنا الحسن هو البصري أن عبد الله بن عامر أحرم من خراسان، فلما قدم على عثمان لامه فيما صنع وكرهه» وقال عبد الرزاق: «أخبرنا معمر عن أيوب عن ابن سيرين قال: أحرم عبد الله بن عامر من خراسان، فقدم على عثمان فلامه وقال: «غزوت وهان عليك نسكك» وروى أحمد بن سيار في «تاريخ مرو» من طريق داود بن أبي هند قال: «لما فتح عبد الله بن عامر خراسان قال: لأجعلن شكري لله أن أخرج من موضعي هذا محرما، فأحرم من نيسابور، فلما قدم على عثمان لامه على ماصنع» وهذه أسانيد يقوي بعضها بعضا.","vol":"3","page":20},{"text":"<span data-type=\"title\" id=toc-309>الفصل الثاني: في الإحرام: </span>وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-310>الفرع الأول: فيما يحل للمحرم، ويحرم عليه</span>، وهو أحد عشر نوعًا\n<span data-type=\"title\" id=toc-311>النوع الأول: في اللباس</span>\n١٢٩١ - (خ م ط ت د س) عبد الله بن عمر بن الخطاب -﵄ - قال: سئل رسول الله -ﷺ- ما يلبس المحرم؟ قال: «لا يلبس المحرم القميص، ولا العمامة ولا البُرنسَ، ولا السراويل، ولا ثوبًا مسه وَرْسٌ ولا زَعْفَران. ولا الخفين، إلا أن لا يجد نعلين فَليقْطعْهما ⦗٢٢⦘ حتى يكونا أسفَلَ من الكعْبَين» .\nهذه رواية البخاري ومسلم.\nوللبخاري أيضًا قال: قام رجل فقال: «يا رسول الله، ماذا تَأمُرنا أنْ نَلْبَس من الثياب في الإحرام؟ فقال النبي - ﷺ -: لا تَلْبَسُوا القُمُص، ولا السَّراويلات، ولا العمائم، ولا البَرانِسَ، ولا الخِفاف، إلا أن يكون أحدٌ لَيْسَتْ له نَعْلانِ، فَليلْبَسِ الخُفَّينِ، ولْيَقْطَعْهُما أَسْفلَ من الكعبين (١) ولا تَلبَسُوا شيئًا مَسَّهُ الزَّعْفرانُ والوَرْسُ، ولا تنتَقِبُ ⦗٢٣⦘ المرأَةُ المُحرِمَةُ ولا تَلْبَس القُفَّازَيْنِ» .\nوفي أخرى لهما قال: نهى النبيُّ - ﷺ -: أنْ يَلْبَسَ المُحرْمُ ثَوبًا مَصْبُوغًا بزعفرانٍ أو وَرسٍ، وقال: «من لم يَجِدْ نعلينِ، فَليلبس خُفينِ، وليقطعهما أسفل من الكعبين» .\nوأخرج الموطأ الرواية الثانية والثالثة.\nوأخرج أبو داود الأولى والثانية.\nوأخرج الترمذي الثانية.\nوأخرج النسائي الأولى والثانية.\nوله بمعناه في أخرى، ولم يذكر: «النقاب والقُفَّازين» .\nوقد أخرج الموطأ أيضًا عن نافع عن ابن عمر: أنه كان يقول «لا تَنْتقِبُ المرأةُ المحرمةُ، ولا تلبسُ القفَّازَيْن» .\nفجعل هذا الفصل وحده موقوفًا على ابن عمر.\nوقد جاء في البخاري أيضًا كذلك.\nوقال أبو داود: وقد روي موقوفًا على ابن عمر نحوه.\nورفعه من طريق أخرى (٢) . ⦗٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البرنس): قلنسوة طويلة كان الزهاد يلبسونها في صدر الإسلام (٣) .\n(ورس): الورس: نبت أصفر يكون باليمن، تتخذ منه المُغْرَة للوجه، وتُصبغ به الثياب.\n(قُفَّازَيْن) القُفَّاز، بالضم والتشديد: شيءٌ يُعْمَلُ لليدين، وقد يُحْشَى بِقُطْنٍ، وتكون له أزرارٌ تُزَرَّرُ على السَّاعِدَيْن من البَرْد، تَلْبَسُهُ المرأةُ في يَدَيْها.\nوقيل: تُغَطَّى بهما الكَفَّان والأصَابِعُ وقيل: هو ضَرْبٌ من الحُلْيِّ.\n_________\n(١) قال الحافظ في \" الفتح \" ٣ / ٣٢٠: قوله: وليقطعهما أسفل من الكعبين. والمراد كشف الكعبين في الإحرام، وهما العظمان الناتئان عند مفصل الساق والقدم. ويؤيده ما روى ابن أبي شيبة عن جرير عن هشام عن عروة عن أبيه قال: إذا اضطر المحرم إلى الخفين خرق ظهورهما وترك فيهما قدر ما يستمسك رجلاه. وقال محمد بن الحسن ومن تبعه من الحنفية: الكعب هنا: هو العظم الذي في وسط القدم عند معقد الشراك. وقيل: إن ذلك لا يعرف عند أهل اللغة. وقيل: إنه لا يثبت عن محمد، وإن السبب في نقله عنه أن هشام بن عبيد الله الرازي سمعه يقول في مسألة المحرم إذا لم يجد النعلين حيث يقطع خفيه، فأشار محمد بيده إلى موضع القطع، ونقله هشام إلى غسل الرجلين في الطهارة. وبهذا يتعقب على من نقله عن أبي حنيفة كابن بطال أنه قال: الكعب: هو الشاخص في ظهر القدم، فإنه لا يلزم من نقل ذلك عن محمد بن الحسن على تقدير صحته عنه أن يكون قول أبي حنيفة، ونقل عن الأصمعي وهو قول الإمامية أن الكعب: عظم مستدير تحت عظم الساق، حيث مفصل الساق والقدم. وجمهور أهل اللغة على أن في كل قدم كعبين. ثم قال الحافظ: وظاهر الحديث أنه لا فدية على من لبسهما إذا لم يجد النعلين، وعن الحنفية: تجب، وتعقب بأنها لو وجبت لبينها النبي - ﷺ - لأنه وقت الحاجة. واستدل به على اشتراط القطع خلافًا للمشهور عن أحمد، فإنه أجاز لبس الخفين من غير قطع، لإطلاق حديث ابن عباس بلفظ \" ومن لم يجد النعلين فليلبس خفين\" وتعقب بأنه موافق على قاعدة حمل المطلق على المقيد، فينبغي أن يقول بها هنا.\n(٢) أخرجه البخاري ٣ /٣١٨ و٣١٩ و٣٢٠ و٣٢١ في الحج، باب ما لا يلبس المحرم من الثياب، وباب ما ينهى من الطيب للمحرم والمحرمة، وباب لبس الخفين للمحرم إذا لم يجد النعلين، وفي العلم، باب من أجاب السائل بأكثر مما سأله، وفي الصلاة في الثياب، باب الصلاة في القميص ⦗٢٤⦘ والسراويل والتبان والقباء، ومسلم رقم (١١٧٧) في الحج، باب ما يباح للمحرم بحج أو عمرة، والموطأ ١ / ٣٢٤ و٣٢٥ و٣٢٨ في الحج، باب ما ينهى عنه من لبس الثياب في الإحرام، والترمذي رقم (٨٣٣) في الحج، باب ما جاء فيما لا يجوز للمحرم لبسه، وأبو داود رقم (١٨٢٣) و(١٨٢٤) و(١٨٢٥) و(١٨٢٦) في المناسك، باب ما يلبس المحرم، والنسائي ٥ / ١٢٩ في الحج، باب النهي عن الثياب المصبوغة. قال الحافظ في \" الفتح \": قال العلماء: والحكمة في منع المحرم من اللباس والطيب: البعد عن الترفه، والاتصاف بصفة الخاشع، وليتذكر بالتجرد: القدوم على ربه فيكون أقرب إلى مراقبته وامتناعه عن ارتكاب المحظورات.\n(٣) قال في القاموس: هو قلنسوة طويلة، أو كل ثوب رأسه منه: دراعة كان أو جبة أو ممطرًا. اهـ. ولم يكن في صدر الإسلام زي خاص بالزهاد ولا غيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن نافع، عن عبد الله بن عمر.\n١- أخرجه مالك (الموطأ) (٢١٥) و«أحمد» ٢/٦٣ (٥٣٠٨) قال: حدثنا عبد الرحمان. و«الدارمي» (١٨٠٧) قال: أخبرنا خالد بن مخلد. «البخاري» (٢/١٦٨) قال: حدثنا عبد الله بن يوسف. وفي (٧/١٨٧) قال: حدثنا إسماعيل. و«مسلم» (٤/٢) قال: حدثنا يحيى بن يحيى و«أبو داود» (١٨٢٤) قال: حدثنا عبد الله بن مسلمة. و«ابن ماجة» (٢٩٢٩، ٢٩٣٢) قال: حدثنا أبو مصعب. و«النسائي» (٥/١٣١، ١٣٣) قال: أخبرنا قتيبة. ثمانيتهم (عبد الرحمان بن مهدي)، وخالد بن مخلد، وعبد الله ابن يوسف، وإسماعيل بن أبي أويس، ويحيى بن يحيى، وعبد الله بن مسلمة، وأبو مصعب، وقتيبة ابن سعيد) عن مالك بن أنس ٢- وأخرجه الحميدي (٦٢٧) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أمية، وأيوب السختياني، وأيوب بن موسى، عبيد الله بن عمر.\n٣- وأخرجه أحمد ٢/٣ (٤٤٥٦، ٤٤٥٤) قال: حدثنا هشيم. وفي ٢/٢٩ (٤٨٣٥) قال: حدثنا معاذ، «النسائي» ٥/١٣٤ قال: أخبرنا أبو الأشعث، أحمد بن المقدام، قال: حدثنا يزيد بن زريع. وفي ٥/١٣٥ قال: أخبرنا يعقوب بن إبراهيم الدورقي، قال: حدثنا هشيم (ح) وحدثنا محمد بن هشام، قال: حدثنا هشيم. ثلاثتهم -هشيم، ومعاذ بن معاذ، ويزيد بن زريع - عن ابن عون.\n٤- وأخرجه أحمد (٢/٤) (٤٤٨٢) قال: حدثنا إسماعيل. وفي ٢/٦٥ (٥٣٢٥) قال: حدثنا عبد الوهاب. و«البخاري» (٧/١٨٤) قال: حدثنا قتيبة، قال: حدثنا حماد. و«النسائي» (٥/١٣٤) قال: أخبرنا أبو الأشعث، قال: حدثنا يزيد بن زريع. و«ابن خزيمة» (٢٦٨٢) قال: حدثنا أحمد بن المقدام العجلي، قال: حدثنا حماد. وفي (٢٦٨٤) قال: حدثنا أبو هاشم زياد بن أيوب، وأحمد بن منيع، قالا: حدثنا إسماعيل. أربعتهم (إسماعيل ابن علية وعبد الوهاب الثقفي، وحماد، ويزيد بن زريع) عن أيوب.\n٥- وأخرجه أحمد ٢/٢٢ (٤٧٤٠) قال: حدثنا يعلى بن عبيد. وفي (٢/٣٢) (٤٨٦٨) قال: حدثنا يزيد. و«أبو داود» ١٨٢٧ قال: حدثنا أحمد بن حنبل، قال: حدثنا يعقوب، قال: حدثنا أبي. ثلاثتهم -يعلى بن عبيد، ويزيد، وإبراهيم بن سعد أبو يعقوب - عن محمد بن إسحاق.\n٦- وأخرجه أحمد ٢/٤١ (٥٠٠٣) قال: حدثنا أبو معاوية..وفي ٢/٥٤ (٥١٦٦) قال: حدثنا يحيى. و«النسائي» ٥/١٣٢ قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي (١٣٥٥) قال: أخبرنا هناد ابن السري، عن ابن أبي زائدة. و«ابن خزيمة» ٢٦٨٤، ٢٥٩٧ قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا بشر بن المفضل. وفي (٢٥٩٨) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا حفص بن غياث. خمستهم - أبو معاوية، ويحيى بن سعيد، وابن أبي زائدة، وبشر بن المفضل، وحفص بن غياث - عن عبيد الله بن عمر.\n٧- وأخرجه أحمد ٢/٥٩ (٥٢٤٣) قال: حدثنا وكيع. و«البخاري» ١/٥٤ قال: حدثنا آدم. وفي ١/١٠٢ قال: حدثنا عاصم بن علي.. ثلاثتهم - وكيع، وآدم بن أبي إياس، وعاصم بن علي-. قالوا: حدثنا ابن أبي ذئب..\n٨- وأخرجه أحمد ٢/٧٧ (٥٤٧٢) . والدارمي (١٨٠٥) . و«النسائي» ٥/١٣٤ قال: أخبرني محمد ابن إسماعيل بن إبراهيم، وعمرو بن علي. أربعتهم (أحمد، والدارمي، ومحمد بن إسماعيل، وعمرو ابن علي) عن يزيد بن هارون، قال: حدثنا يحيى، وهو ابن سعيد الأنصاري، عن عمر بن نافع.\n٩- وأخرجه أحمد (٢/١١٩) (٦٠٠٣) قال: حدثنا هاشم بن القاسم. و«البخاري» ٣/١٩) قال: حدثنا عبد الله بن يزيد. و«أبو داود» ١٨٢٥ قال: حدثنا قتيبة بن سعيد. و«الترمذي» ٨٣٣ قال: حدثنا قتيبة. و«النسائي» ٥/١٣٣ قال: أخبرنا قتيبة. ثلاثتهم - هشام بن القاسم، وعبد الله بن يزيد، وقتيبة بن سعيد -، قالوا: حدثنا الليث.\n١٠- وأخرجه «البخاري» ٧/١٧٨ قال: حدثنا موسى بن إسماعيل قال: حدثنا جويرية.\n١١- وأخرجه «أبو داود» (١٨٢٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا، إبراهيم بن سعيد المديني.\n١٢- وأخرجه «النسائي» ٥/١٣٥ قال: أخبرنا سُويد بن نصر، قال: أنبأنا عبد الله بن المبارك. و«ابن خزيمة» ٢٥٩٩ قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى، يعني ابن يونس، عن ابن جريج. وفي (٢٦٠٠) قال: حدثنا أبو داود سليمان بن توبة، قال: حدثنا أبو بدر (ح) وحدثنا علي بن الحسين الدرهمي، قال: حدثنا شجاع، وهو ابن الوليد أبو بدر. ثلاثتهم - عبد الله بن المبارك، وابن جريج، وشجاع بن الوليد، أبو بدر - عن موسى بن عقبة.\n١٣- وأخرجه «ابن خزيمة» (٢٦٨٤) قال: حدثنا محمد بن معمر، قال: حدثنا محمد بن بكر، قال أخبرنا ابن جريج.\nجميعهم- مالك، وإسماعيل بن أمية، وأيوب السختياني، وأيوب بن موسى، وعبيد الله بن عمر، وعبد الله بن عون، ومحمد بن إسحاق، ابن أبي ذئب، وعمر بن نافع، وليث بن سعد، وجويرية بن أسماء وإبراهيم بن سعيد المديني، وموسى بن عقبة، وابن جريج - عن نافع، فذكره\nب- عن سالم، عن أبيه عبد الله بن عمر.\n١- أخرجه الحميدي (٦٢٦) . و«أحمد» ٨٢ (٤٥٣٨) . و«البخاري» (٧/١٨٧) قال: حدثنا علي بن عبد الله. و«مسلم» ٤/٢ قال: حدثنا يحيى بن يحيى، وعمرو الناقد، وزهير بن حرب. و«أبو داود» (١٨٢٣) قال: حدثنا مسدد، وأحمد بن حنبل. و«النسائي» ٥/١٢٩ قال: أخبرنا محمد بن منصور. و«ابن خزيمة» ٢٦٨٥ قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمان، عشرتهم - الحميدي، وأحمد بن حنبل، وعلي بن عبد الله، ويحيى بن يحيى، وعمرو الناقد، وزهير بن حرب، ومسدد بن مسرهد، ومحمد بن منصور، وعبد الجبار بن العلاء، وسعيد بن عبد الرحمن - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٢/٣٤ (٤٨٩٩) . و«ابن خزيمة» ٢٦٠١ قال: حدثنا محمد بن رافع. كلاهما - أحمد بن حنبل، ومحمد بن رافع - قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر.\n٣- وأخرجه أحمد (٢/٥٩ (٥٢٤٣) قال: حدثنا وكيع. و«البخاري» (١/٤٥) قال: حدثنا آدم. وفي (١/ ١٠٢) قال: حدثنا عاصم بن علي. ثلاثتهم (وكيع، وآدم بن أبي إياس، وعاصم بن علي) قالوا: حدثنا ابن أبي ذئب.\n٤-٠ وأخرجه «البخاري» ٣/٢٠ قال: حدثنا أحمد بن يونس، قال: حدثنا إبراهيم بن سعد.\nأربعتهم (سفيان بن عيينة، ومعمر، وابن أبي ذئب، وإبراهيم بن سعد) عن ابن شهاب الزهري، قال أخبرني سالم، فذكره.","vol":"3","page":21},{"text":"١٢٩٢ - (د) عبد الله بن عمر بن الخطاب -﵄ -: أنه سمع رسول الله -ﷺ-: «ينهى النساء في إحرامِهنَّ عن القُفَّازَيْنِ والنَّقاب، ومَا مَسَّ الوَرْسُ والزعفرانُ من الثياب، ولْتَلْبَسْ بعدَ ذلكَ ما أحَبّتْ من ألوانِ الثياب: من مُعصْفرٍ، أو خزٍّ أو حلي، أو سَراويلَ، أو قَميص، ⦗٢٥⦘ أو خُفٍّ (١)» .\nوفي رواية مختصرًا إلى قوله: «من الثياب» أخرجه أبو داود (٢) .\n_________\n(١) لفظه في سنن أبي داود المطبوع: ولتلبس بعد ذلك ما أحبت من ألوان الثياب: معصفرًا، أو خزًا، أو حليًا، أو سراويل، أو قميصًا، أو خفًا.\n(٢) رقم (١٨٢٧) في المناسك، باب ما يلبس المحرم، من حديث إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري عن محمد بن إسحاق عن نافع مولى ابن عمر عن عمر، وقد صرح محمد بن إسحاق فيه بالتحديث، فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم فيماسبق برواية إبراهيم بن سعد، عن محمد بن إسحاق تحت رقم (٥) .","vol":"3","page":24},{"text":"١٢٩٣ - (د) عبد الله بن عمر بن الخطاب -﵄-: كان يصنع ذلك، يعني: «يَقطعُ الخفَّيْنِ للمرأة المحرمَةِ، ثم حدّثَتْه صَفِيَّةُ بنتُ أبي عُبيدٍ: أنَّا عائشة حَدّثتْها: أنَّ رسول الله - ﷺ - قد كان رَخّص للنساء في الخفين، فَتُرِكَ ذلك» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٨٣١) في المناسك، باب ما يلبس المحرم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه «أبو داود» ١٨٣١ قال: حدثنا قتيبة بن سعيد، قال: حدثنا ابن أبي عدي، عن محمد بن إسحاق، قال: ذكرت لابن شهاب، فقال: حدثني سالم بن عبد الله فذكره.","vol":"3","page":25},{"text":"١٢٩٤ - (خ م ت د س) عبد الله بن عباس -﵄- أن النبي -ﷺ- قال: «مَنْ لم يَجِدْ إزارًا فَلْيلْبَسْ سَراويلَ، ومَنْ لَم يجدْ نَعْلَيْنِ فَلْيلْبَسْ خُفَّيْنِ» .\nوفي رواية: سمعت النبي -ﷺ- يخطب بعرفات، وهو يقول.... الحديث أخرجه الجماعة إلا الموطأ.\nإلا أن لفظ الترمذي قال: سمعت رسول الله -ﷺ- يقول: «المحرم إذا لم يجد الإزار فَلْيَلْبس السَّراويلَ، وإذا لم يَجِدِ النَّعْلَيْنِ فَلْيَلْبَسِ الخُفَّيْنِ» . ⦗٢٦⦘\nوفي رواية أبي داود قال: سمعت رسول الله -ﷺ- يقول: «السَّراويلُ لمِنَ لا يجد الإزار، والخُفُّ: لمن لا يجد النَّعْليَّنِ» .\nوفي رواية النسائي مثل الترمذي (١) .\n_________\n(١) أخرجه البخاري ١٠ / ٢٣١ في اللباس، باب السراويل: وباب النعال السبتية وغيرها، وفي الحج، باب الخطبة أيام منى، وباب لبس الخفين للمحرم إذا لم يجد النعلين، وباب إذا لم يجد الإزار فيلبس السراويل، وأخرجه مسلم رقم (١١٧٨) في الحج، باب ما يباح للمحرم بحج أو عمرة، والترمذي رقم (٨٣٤) في الحج، باب ما جاء في لبس السراويل والخفين للمحرم، وأبو داود رقم (١٨٢٩) في الحج، باب ما يلبس المحرم، والنسائي ٥ / ١٣٢ و١٣٣ في الحج، باب الرخصة في لبس السراويل لمن لا يجد الإزار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٦٩) قال: حدثنا سفيان ابن عيينة. و«أحمد» ١/٢١٥ (١٨٤٨) قال: حدثنا هشيم. وفي ١/٢٢١ (١٩١٧) قال: حدثنا سفيان (ابن عيينة) قال حدثنا يحيى عن ابن جريج وفي (١/٢٧٩) (٢٥٥٦) قال: حدثنا بهز، قال: حدثنا شعبة. وفي ١/٢٨٥ (٢٥٨٣) قال: حدنثا محمد بن جعفر، قال: حدثنا شعبة. وفي ١/٣٣٦ (٣١١٥) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. (ح) وروح، قال حدثنا ابن جريج و«الدرامي» (١٨٠٦) قال: أخبرنا أبو عاصم، عن ابن جريج. و«البخاري» ٢/٢١٦ قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وفي ٣/٢٠ قال: حدثنا أبو الوليد، قال: حدثنا شعبة، وفي ٣/٢١ قال: حدثنا آدم، قال: حدثنا شعبة. وفي ٧/١٨٧ قال: حدثنا أبو نعيم، قال: حدثنا سفيان (الثوري) . وفي ٧/١٩٨ قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان (الثوري) . و«مسلم» ٤/٣ قال: حدثنا يحيى بن يحيى، وأبو الربيع الزهراني، وقتيبة بن سعيد، جميعا عن حماد بن زيد. (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد (يعني ابن جعفر) (ح) وحدثني أبو غسان الرازي، قال: حدثنا بهز. قالا جميعا: حدثنا شعبة (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا هشيم (ح) وحدثنا أبو كريب، قال: حدثنا وكيع، عن سفيان (الثوري) (ح) وحدثنا على بن خشرم، عيسى بن يونس عن محمد بن جريج (ح) وحدثني بن حجر قال: حدثنا إسماعيل، عن أيوب، و«أبو داود» ١٨٢٩ قال حدثنا سليمان بن حرب، وقال: حدثنا حماد بن زيد. و«ابن ماجة» ٢٩٣١ قال: حدثنا هشام بن عمار، ومحمد بن الصباح، قالا: حدثنا سفيان بن عيينة. و«الترمذي» ٨٣٤ قال: حدثنا أحمد بن عبدة الضبي البصري، قال: حدثنا يزيد بن زريع، قال: حدثنا أيوب (ح) وحدثنا قتيبة، قال: حماد بن زيد قال: و«النسائي» ٥/١٣٢ قال: أخبرنا قتيبة، قال: حدثنا حماد. وفي ٥/١٣٣ قال: أخبرني أيوب ابن محمد الوزان، قال: حدثنا إسماعيل، عن أيوب. وفي ٥/١٣٥ قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا يزيد بن زريع، قال: أنبأنا أيوب. وفي ٨/٢٠٥ قال: حدثنا محمد ابن بشار قال: حدثنا محمد قال: حدثنا شعبة. وفي الكبرى (تحفة الأشراف) ٥٣٧٥ عن عمرو بن منصور، عن أبي نعيم، عن سفيان الثوري. و«ابن خزيمة» ٢٦٨١ قال: حدثنا أحمد بن عبدة الضبي، وعمران بن موسى القزاز، وأحمد المقدام العجلي، قالوا: حدثنا حماد بن زيد.\nسبعتهم - سفيان بن عيينة، وهشيم، وابن جريج، وشعبة، وحماد بن زيد، وسفيان الثوري، وأيوب- عن عمرو بن دينار، عن جابر بن زيد أبي الشعثاء، فذكره.","vol":"3","page":25},{"text":"١٢٩٥ - (م) جابر بن عبد الله -﵄- قال: قال رسول الله -ﷺ-، «من لم يَجِدْ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنٍ (١)، ومن لم يجد إزارًا فَلْيَلْبَسْ سَراويلَ» . أخرجه مسلم (٢) .\n_________\n(١) وقد تقدم أن الجمهور من العلماء قالوا: لا يجوز لبس الخفين إلا بعد قطعهما أسفل من الكعبين وقال أحمد: يجوز، لحديث جابر هذا وابن عباس الذي قبله. وحديث جابر وما في معناه مطلق، فينبغي أن يحمل على المقيد.\n(٢) رقم (١١٧٩) في الحج، باب ما يباح للمحرم بحج أو عمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٣/٣٢٣ قال:حدثنا يحيى بن آدم، وأبو النضر. وفي ٣/٣٩٥ قال: حدثنا موسى، ويحيى بن آدم. و«مسلم» ٤/٣ قال:حدثنا أحمد بن عبد الله بن يونس.\nأربعتهم (يحيى، وأبو النضر، وموسى، وأحمد) قالوا: حدثنا زهير عن أبي الزبير، فذكره.","vol":"3","page":26},{"text":"١٢٩٦ - (ط) يحيى بن يحيى -﵀- سمعت مالكًا وقد سئل: عما ذكر عن رسول الله -ﷺ- أنه قال: «فمن لم يَجِدْ إزارًا فَلْيَلْبَسْ سَراويلَ» . يقول لم أسمع بهذا، ولا أرى أن يلبس المحرم سراويل، لأن رسول الله -ﷺ- نهى عن لبس السراويلات، فيما نهى عنه من لبس الثياب التي لا ينبغي ⦗٢٧⦘ للمحرم أن يلبسها، ولم يستثن فيها كما استثنى في الخفين. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٢٥ في الحج، باب ما ينهى عنه من لبس الثياب في الإحرام، وهذا رأي مالك، والجمهور على خلافه، ويؤيدهم حديث جابر وابن عباس اللذين قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هو في (الموطأ) ٢٧١ في الحج - باب - ماينهى عنه من لبس الثباب في الإحرام.","vol":"3","page":26},{"text":"١٢٩٧ - (د) نافع مولى عبد الله بن عمر بن الخطاب -﵃- أن ابن عمر وجد القُر (١) فقال: ألقِ عليَّ ثوبًا يا نافع، فألقيت عليه بُرْنُسًا، فقال: «تُلْقي عليَّ هذا وقد نَهى رسول الله -ﷺ- أنْ يلْبَسَهُ المحرم؟!» . أخرجه أبو داود (٢) .\n_________\n(١) أي: البرد.\n(٢) رقم (١٨٢٨) في المناسك، باب ما يلبس المحرم، وإسناده حسن. قال المنذري: وأخرج البخاري والنسائي في المسند منه بنحوه أتم منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٩٥) قال:حدثنا سفيان، قال:حدثنا أيوب. و«أحمد» ٢/٣٠ (٤٨٥٦) قال:حدثنا يزيد، قال: أخبرنا جرير بن حازم. وفي ٢/٥٧ (٥١٩٨) قال: حدثنا يحيى، عن ابن عجلان. وفي ٢/١٤١ (٦٢٦٦) قال: حدثنا محمد بن عبد الرحمان الطفاوي، قال: حدثنا أيوب. و«أبو داود» ١٨٢٨ قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن أيوب.\nثلاثتهم (أيوب، وجرير بن حازم، وابن عجلان) عن نافع، فذكره.","vol":"3","page":27},{"text":"١٢٩٨ - (ط) نافع مولى عبد الله بن عمر بن الخطاب -﵃ - سمع أسلم مولى عمر يقول لابن عمر: «رأى عمر -﵁- على طلحة ثوبًا مصبوغًا، وهو محرم، فقال: ماهذا؟ قال: إنما هو مدر، قال: إنكم أيها الرهط أئمة يقتدي بكم الناسُ، فلو أنَّ رجلًا جاهلًا رأى هذا الثوب لقال: إن طلحة بن عبيد الله كان يلبس الثيابَ المُصبَّغَةَ في الإحرام، فلا تلبسوا أيها الرهط من هذه الثياب المصبَّغَة» . أخرجه الموطأ (١) . ⦗٢٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَدَر) المدر: طين مستحجر\n_________\n(١) ١ / ٣٢٦ في الحج، باب لبس الثياب المصبغة في الإحرام، وإسناده صحيح. قال الزرقاني في \" شرح الموطأ \": إنما كره عمر ذلك لئلا يقتدي به جاهل، فيظن جواز لبس المورس والمزعفر، وقد أجاز الجمهور لبس المعصفر للمحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه ملك (الموطأ) ٢٧٢ قال: عن نافع فذكره.\nمدر: المدر: طين مستحجر.","vol":"3","page":27},{"text":"١٢٩٩ - (ط) عروة بن الزبير -﵁- قال: «كانت أسماء بنت أبي بكر تلبس المعصفرات المشبعات، وهي محرمة، ليس فيها زعفران» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المعصفرات): الثياب المصبوغة بالعصفر، وهو نبت أصفر معروف.\n_________\n(١) ١ / ٣٢٦ في الحج، باب لبس الثياب المصبغة في الإحرام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الوطأ) ٢٧٢ قال: عن هشام بن عروة عن أبيه فذكره.","vol":"3","page":28},{"text":"١٣٠٠ - (خ م ط ت د س) يعلى بن أمية (١) -﵁- قال: إن رجلًا أتي النبي -ﷺ-، وهو في الجعرانة، قد أهل بعمرة، وهو مصفر لحيته ورأسه وعليه جبة فقال: «يا رسول الله أحرمت بعمرة، وأنا كما ترى؟» فقال: «انزع عنك الجبة واغسل عنك الصفرة» (٢) . ⦗٢٩⦘ هذه رواية البخاري ومسلم.\nوأخرجه الموطأ عن عطاء بن أبي رباح، أنأ عرابيًا جاء إلى النبي -ﷺ- وهو بحُنَين ... وذكر الحديث بنحوه (٣) .\nوأخرجه الترمذي مختصرًا قال: رأى رسول الله -ﷺ- أعرابيًّا قد أحرم، عليه جبة، فأمره أن ينزعها.\nقال الترمذي: وفي الحديث قصة.\nوأخرجه أبو داود، وفيه قال: اغسل عنك أثر الخلوق - أو قال: أثر الصفرة، واخلع الجبة، واصنع في عُمْرتك ما صنعت في حجتك.\nوفي أخرى له قال: وأمره أن ينزعها نزعًا، ويغسل، مرتين أو ثلاثًا. وفي أخرى: مثل الرواية الأولى.\nوأخرج النسائي نحوًا من ذلك.\nوقد أخرج البخاري ومسلم والنسائي هذا الحديث أطول من هذا، بزيادة في أوله، أوجبت ذكره في كتاب «النبوة» من حرف النون (٤) . ⦗٣٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخَلُوق): ضرب من الطيب أحمر أو أصفر.\n_________\n(١) التميمي، وهو المعروف بابن منية، وهي أمه، وقيل: جدته.\n(٢) قال النووي: في الحديث أن العمرة يحرم فيها من الطيب واللباس وغيرهما من المحرمات ما يحرم في الحج. وفيه: أن من أصابه طيبًا ناسيًا أو جاهلًا ثم علم، وجبت المبادرة إلى إزالته، وأنه لا كفارة عليه. وهذا مذهب الشافعي، وبه قال عطاء والثوري وإسحاق وداود، وقال مالك وأبو حنيفة والمزني وأحمد في أصح الروايتين عنه: عليه الفدية، لكن الصحيح من مذهب مالك أنه إنما تجب الفدية على المتطيب ناسيًا أو جاهلًا إذا طال لبثه عليه، والله أعلم.\n(٣) وإسناده منقطع، ولكن وصله البخاري وغيره.\n(٤) أخرجه البخاري ٣ / ٤٩٨ في العمرة، باب: يفعل بالعمرة ما يفعل بالحج، وباب إذا أحرم جاهلًا وعليه قميص، وباب غسل الخلوق ثلاث مرات من الثياب، وفي المغازي، باب غزوة الطائف، وفي فضائل القرآن، باب نزل القرآن بلسان قريش والعرب، ومسلم رقم (١١٨٠) في الحج، باب ما يباح للمحرم بحج أو عمرة، والموطأ ١ / ٣٢٨ و٣٢٩ في الحج، باب ما جاء في الطيب في الحج، والترمذي رقم (٨٣٥) و(٨٣٦) في الحج، باب ما جاء في الذي يحرم وعليه قميص أو ⦗٣٠⦘ جبة، وأبو داود رقم (١٨١٩) و(١٨٢٠) و(١٨٢١) و(١٨٢٢) في المناسك، باب الرجل يحرم في ثيابه، والنسائي ٥ / ١٤٢ و١٤٣ في الحج، باب في الخلوق للمحرم، وأخرجه أحمد في مسنده ٤ / ٢٢٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه الحميدي (٧٩٠) قال: حدثنا سفيان قال: حدثنا عمرو. وفي (٧٩١) قال: حدثنا سفيان. قال: حدثنا ابن جريج. و«أحمد» ٤/٢٢٢ قال: حدثنا يحيى بن سعيد، عن ابن جريج. وفي ٤/٢٢٤ قال: حدثنا سفيان، عن عمرو. و«البخاري» ٢/١٦٧ قال: قال: أبو عاصم أخبرنا ابن جريج. وفي (٣/٦، ٦/٢٢٤) قال: حدثنا أبو نعيم. قال: حدثنا همام. وفي (٣/٢١) قال: حدثنا أبو الوليد. قال: حدثنا همام. وفي ٥/١٩٩ قال: حدثنا يعقوب بن إبراهيم حدثنا إسماعيل. قال: حدثنا ابن جريج. وفي ٦/٣٢٤ قال: قال مسدد حدثنا يحيى، عن ابن جريج. و«مسلم» (٤/٣ و٥، ٤) قال: حدثنا شيبان بن فروخ قال: حدثنا همام. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان، عن عمرو (ح) وحدثني زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم (ح) وحدثنا عبد بن حميد. قال: أخبرنا محمد بن بكر. قالا: أخبرنا ابن جريج (ح) وحدثنا علي بن خشرم. قال: أخبرنا عيسى، عن ابن جريج. (ح) وحدثنا عقبة بن مكرر م العمى ومحمد بن رافع. قالا: حدثنا وهب بن جريج بن حازم. قال: حدثني أبي. قال: سمعت قيسا. (ح) وحدثني إسحاق بن منصور. قال: أخبرنا أبو علي عبيد الله بن عبد الحميد. قال: حدثنا رباح بن أبي معروف. و«أبو داود» ١٨١٩ قال: حدثنا محمد بن كثير. قال: أخبرنا همام. وفي (١٨٢٠) قال: حدثنا محمد بن عيسى، عن هشيم، عن الحجاج. وفي (١٨٢١) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الهمداني الرملي. قال: حدثني الليث. وفي (١٨٢٢) قال: حدثنا عقبة بن مكرم. قال: حدثنا وهب بن جرير. قال: حدثنا أبي. قال: حدثنا أبي قال: سمعت قيس بن سعد. و«الترمذي» ٨٣٦ قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان، عن عمرو بن دينار. و«النسائي» (٥/١٣٠) . وفي فضائل القرآن (٦) قال: أخبرنا نوح بن حبيب القوسي. قال: حدثنا يحيى بن سعيد. قال: حدثنا ابن جريج. وفي (٥/١٤٢) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان، عن عمرو. (ح) وأخبرني محمد بن إسماعيل بن إبراهيم. قال: حدثنا وهب بن جرير. قال: أخبرنا عبد الجبار بن العلاء بن عبد الجبار، عن سفيان، عن عمرو. وفي الكبري (٥٥-ب) قال: أخبرنا عيسى بن حماد. قال: أخبرنا الليث و«ابن خزيمة» (٢٦٧٠) قال حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. عن ابن جريج. وفي (٢٦٧١) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمان. قالا: حدثنا سفيان، عن عمرو بن دينار. وفي (٢٦٧٢) قال: حدثنا محمد بن هشام. قال: حدثنا هشيم، عن الحجاج. سبعتهم - عمرو، وابن جريج، وهمام.، وقيس بن سعد، ورباح بن أبي معروف، والحجاح بن أرطاة، والليث - عن عطاء بن أبي رباح، عن صفوان ابن يعلي، عن أبيه، فذكره. في راوية الليث: (عن ابن يعلى بن منية، عن أبيه) .\n٢- وأخرجه أحمد (٤/٢٢٤) قال: حدثنا هشيم. قال: حدثنا منصور وعبد الملك. وفي ٤/٢٢٤ قال: حدثنا ابن نمير. قال: حدثنا عبد الملك. و«أبو داود» وفي (١٨٢٠) قال: حدثنا محمد بن عيسى. قال: حدثنا أبو عوانة عن أبي بشر، و«الترمذي» ٨٣٥ قال: حدثنا قتيبة. قال: حدثنا عبد الله بن إدريس، عن عبد الملك بن أبي سليمان. و«النسائى» في الكبرى (٥٥/ب) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا هشيم عن منصور. (ح) وحدثنا هشيم.، عن عبد الملك. و«ابن خزيمة» ٢٦٧٢ قال: حدثنا محمد بن هشام. قال: حدثنا هشيم، عن منصور، وعبد الملك وابن أبي ليلى.\nأربعتهم - منصور، وعبد الملك، وأبو بشر، وابن أبي ليلى- عن عطاء بن أبي رباح، عن يعلى بن أمية فذكره. ليس فيه (صفوان بن يعلى) .","vol":"3","page":28},{"text":"١٣٠١ - (ط) عبد الله بن عمر بن الخطاب -﵄- «كان يكُرَهُ لُبس المنطقة للمحرم» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٢٦ في الحج، باب لبس المحرم المنطقة، وإسناده صحيح. والمنطقة: ما يشد به الوسط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:مالك (الموطأ) (٧٢٨) كتاب الحج - باب لبس المحرم المنطقة قال: عن نافع،عنه، فذكره.","vol":"3","page":30},{"text":"١٣٠٢ - (ط) القاسم بن محمد -﵀- قال: «أخبرني الفُرَافصة بن عمير الحنفي: أنه رأى عثمان بن عفَّان بالعَرْج (١) يغطي وجهه، وهو محرم» (٢) . أخرجه الموطأ (٣) .\n_________\n(١) العرج - بفتح ثم سكون - قرية على ثلاث مراحل من المدينة.\n(٢) قال الزرقاني في \" شرح الموطأ \": لأنه كان يرى ذلك جائزًا، وكذا ابن عباس، وابن عوف، وابن الزبير، وزيد بن ثابت، وسعيد، وجابر، وبه قال الشافعي.\n(٣) ١ / ٣٢٧ في الحج، باب تخمير المحرم وجهه، وفي سنده الفرافصة ابن عمير الحنفي، لم يوثقه غير ابن حبان والعجلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: مالك (الموطأ) ٧٣٠ كتاب الحج - باب تخمير المحرم وجهه قال: عن يحيى بن سعيد بن القاسم، عنه، فذكره.","vol":"3","page":30},{"text":"١٣٠٣ - (ط) نافع -﵀- أن ابن عمر -﵄ - كان يقول «ما فوق الذقن من الرأس، فلا يخمره المحرم» (١) . ⦗٣١⦘ أخرجه الموطأ (٢) .\n_________\n(١) لأنه كان يرى ذلك غير جائز، قال الزرقاني: وبه قال مالك، وأبو حنيفة، ومحمد بن الحسن، وفيه الفدية على مشهور المذهب، يعني: مذهب مالك. ولا يجوز تغطية الرأس إجماعًا.\n(٢) ١ / ٣٢٧ في الحج، باب تخمير المحرم وجهه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: مالك: (الموطأ) (٧٣١) كتاب الحج- باب تخمير المحرم وجهه قال: عن نافع، عنه فذكره.","vol":"3","page":30},{"text":"١٣٠٤ - (د) عائشة -﵂- قالت: «كان الرُّكْبانُ يمُروُّن بنا، ونحنُ مع رسول الله -ﷺ- مُحرمات، فإذا حاذوا بنا سَدَلَتْ إحْدانَا جِلْبابَها من رأسها على وجهها، فإذا جاوَزونا كشَفْناهُ» .أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جلبابها): الجلباب: الإزار.\n_________\n(١) رقم (١٨٣٣) في المناسك، باب المحرمة تغطي وجهها. وفي سنده يزيد بن أبي زياد القرشي الهاشمي الكوفي، وهو ضعيف، ولكن يشهد له حديث أسماء الذي بعده فيقوى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n يحسن: أخرجه أحمد (٦/٣٠) قال: حدثنا هشيم. و«أبو داود» ١٨٣٣ قال: حدثنا أحمد بن حنبل. قال: حدثنا هشيم. و«ابن ماجة» ٢٩٣٥ قال: حدثنا أبو بكر أبي شيبة. قال: حدثنا محمد بن فضيل. (ح) وحدثنا علي بن محمد. قال:حدثنا عبد الله بن إدريس. «ابن خزيمة» (٢٦٩١) قال: حدثناه عبد الله بن سعيد الأشج. قال: حدثنا ابن إدريس (ح) وحدثنا يوسف بن موسى. قال: حدثنا جرير (ح) وحدثنا محمد بن هشام. قال: حدثنا هشيم.\nأربعتهم- هشيم، ومحمد بن فضيل. وعبد الله بن إدريس، وجرير- عن يزيد بن أبي زياد، عن مجاهد، فذكره.\nوقال الحافظ في «التلخيص» (٢/٢٧٢): «قال ابن خزيمة»: في القلب من يزيد بن أبي الزياد، ولكن ورد من وجه آخر،ثم أخرج من طريق فاطمة بنت المنذر عن أسماء بنت أبي بكر وهي جدتها نحوه، وصححه الحاكم، وروى ابن أبي خيثمة من طريق إسماعيل بن أبي خالد عن أمه قالت: كنا ندخل على أم المؤمنين يوم التروية، فقلت لها: يا أم المؤمنين،هنا امرأة تأبى أن تغطى وجهها وهي محرمة، فرفعت عائشة خمارها من صدرها فغطت به وجهها.","vol":"3","page":31},{"text":"١٣٠٥ - (ط) فاطمة بنت المنذر -رحمها الله- قالت: «كنا نُخمَّرُ وُجُوهنا ونحنُ مُحْرماتٌ مع أسماء بنتِ أبي بكر» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٢٨ في الحج، باب تخمير المحرم وجهه، وإسناده صحيح، ورواه الحاكم ١ / ٤٥٤ وصححه ووافقه الذهبي. وفي الحديث مشروعية ستر الوجه للمرأة، لأنه كان معروفًا في عهد النبي ﷺ، وأن نساء النبي ﷺ كن يغطين وجوههن، حتى في الإحرام إذا مر الركبان بهن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٧٣٤) كتاب الحج- باب تخمير المحرم وجهه. قال: عن هشام بن عروة عنها. فذكر.","vol":"3","page":31},{"text":"<span data-type=\"title\" id=toc-312>النوع الثاني: في الطيب</span>\n١٣٠٦ - (خ م ط ت د س) عائشة -﵂- قالت: «طَيَّبْتُ ⦗٣٢⦘ رسول الله - ﷺ - بِيَدَيَّ هاتَيْنِ حين أحْرَمَ (١)، ولِحِلَّهِ حين أحلَّ (٢) قبْلَ أن يَطُوفَ، وبَسَطتْ يدَيها» .\nوفي رواية نحوه، وفيه: «قَبْل أن يُفيضَ بِمِنى» .\nوفي أخرى: «كنتُ أُطيَّب النبيَّ، قبل أن يُحْرِمَ، ويوْمَ النَّحْر، قبل أن يطوفَ بالبيْت بطِيبٍ فيه مِسكٌ» .\nوفي أخرى قالت: «طيَّبْتُ رسول الله - ﷺ - بيدَيَّ بذريرةٍ في حَجّةِ الوداع لِلْحلِّ والإحرام» . وفي أخرى قالت: «كنتُ أطيَّبُ النبيَّ - ﷺ - عند إحرامِهِ بأطيب ما أجدُ» .\nوفي أخرى قال: «سألتُ عائشةَ: بأيَّ شيء طَيَّبْتِ رسول الله - ﷺ - عند إحرامه؟ قالت: بأطيَب الطيَّب» .\nوفي أخرى: «كنتُ أطيَّبُ رسول الله - ﷺ - بأطيب ما أقدرُ عليه قبل أن يُحرِم ثم يحرم» .\nوفي أخرى: «بأطيب ما أجدُ، حتى أجدُ وبيصَ الطيِّب في رَأْسهِ وَلْحيته» . ⦗٣٣⦘\nوفي أخرى قالت: «كأني أنظرُ إلى وبَيص الطيِّب في مفارق (٣) رسول الله - ﷺ -، وهو مُحرِم» .\nوفي أخرى قال: كان ابنُ عمر يَدَّهنُ بالزَّيْت، فذَكرتُه لإبراهيم [النخعي]، فقال: ما تَصنَعُ بقوله (٤): حدثني الأسود عن عائشة: «كأني اْنظُرُ إلى وبَيص الطيِّب في مفارق رسول الله -ﷺ- وهو محرم» (٥) .\nزاد في رواية: «وذلك طيبُ إحرامه» .\nوفي أخرى: قال محمد بن المنتشر «سألتُ عبد الله بن عمر: عن الرجل يتطيَّبُ، ثم يُصبحُ محرمًا؟ فقال: ما اْحبُ أن أصبح محرمًا أنضحُ طيبًا، لأن أَطَّلي بقطران أحبُّ إليَّ من أن أفعل ذلك. فدخلتُ على عائشة فأخبرتُها أن ابن عمر قال: ما أحِبُّ أن أصبح محرمًا أنضَحُ طيبًا، لأن أَطَّليَ بقطران أحبُّ إليَّ من أن أفعل ذلك، فقالت عائشة: أنا طَيَّبتُ رسول الله -ﷺ- عند إحرامه، ثم طاف في نسائه، ثم أصبح مُحرمًا» .\nزاد في رواية: «ينْضَحُ طِيبًا» . هذه روايات البخاري ومسلم.\nولمسلم: «طيَّبْتُ رسول الله -ﷺ- لحُرمِهِ، حين أحرم ولحلِّهِ قَبْلَ ⦗٣٤⦘ أن يطوفَ بالبيت بيدَيَّ» .\nوفي أخرى: «طيَّبْتُ رسول الله -ﷺ- لِحِلَّهِ وحُرمهِ» .\nوفي أخرى: «كأني أنظرُ إلى وبيص الطيِّب في مفارق رسول الله -ﷺ- وهو يُلبَّي» .\nوأخرج الموطأ قالت: «كنتُ أطيَّبُ رسولَ الله -ﷺ- لإحرامه، حين يُحرِمُ، ولحِلَّهِ قبلَ أن يطوف بالبيْت» .\nوأخرج الترمذي الرواية الثالثة.\nوأخرج أبو داود الرواية الأولى والثامنة والتاسعة.\nوأخرج النسائي: الرواية الأولى والثالثة والسادسة والثامنة والتاسعة والحادية عشرة، وهي رواية ابن المنتشر.\nوله في أخرى: «كان رسول الله -ﷺ- إذا أرادَ أن يحرمَ ادَّهن بأطيَّبَ دهنٍ يجدُ، حتى أرى وبيصهُ في رأسه ولحيته» .\nوفي أخرى: «لقد رأيتُ وبيصَ الطيَّب في مفارق رسول اللهﷺ- بعد ثلاث» .\nوفي أخرى: «كنت أطيَّب رسول الله -ﷺ- عند إحرامه بأطيب ما أجدُ» .\nزاد في أخرى: «لِحِلَّهِ وحُرمِهِ، وحين يريدُ أن يَزور البيت» . ⦗٣٥⦘\nوفي أخرى: «طيَّبْتُ رسول الله - ﷺ - لحُرِمِهِ حين أحرَمَ، ولحلَّه بعد ما رمى العقبة، قبل أن يطوف بالبيت» .\nوفي أخرى: «طيبتُ رسول الله - ﷺ - لإحلاله، وطيَّبتُهُ لإحرامهِ طيبًا لا يشبهُ طيبَكُم هذا- تعني: ليس له بقاء» .\nوفي أخرى: «كنتُ أطيَّبُ رسول الله - ﷺ - فيطوفُ في نسائه، ثم يصبحُ محرمًا، ينضَحُ طيبًا» . وأخرج أيضًا الروايات التي انفرد بها مسلم (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تفيض): الإفاضة: دفع الحجيج من عرفة ومن مزدلفة، ولا تكون الإفاضة إلا مسيرًا (٧) في كثرة.\n(بذريرة): الذريرة: ضرب من الطيِّب مجموع من أخلاط.\n(أحل): المحرم يحل إحلالًا، وحل يحل حلالًا، بمعنى: إذا حل له ما حرم عليه من محظورات الحج. ورجل حل من الإحرام، أي: ⦗٣٦⦘ حلال. يقال: أنت حِلٌّ، وأنت حِرْم. والحل أيضًا: ما جاوز الحرم، وحل الهدي يحل حلةً وحلولًا: أي بلغ الموضع الذي يحل فيه نحره. وأحل الرجل إذا خرج إلى الحل، وأحللنا، أي دخلنا في شهور الحِل.\n(وَبيص): الوبيص: البصيص والبريق.\n(ينضح): يفوح، وأصله: الرشح، فشبه كثرة ما يفوح من طيبه بالرشح، والنَّضوح: ضرب من الطيِّب، فأما بالخاء المعجمة، فإنه أكثر من النضح بالحاء المهملة، قال: ولا يقال منه: فعل ولا يفعل، وقيل: النضخ بالخاء المعجمة: الأثر يبقى في الثوب وغيره، وبالمهملة: الفعل، وقيل: النضخ والنضح سواء، يقال نضحت أنضح بالفتح، ونضحت أنضح بالكسر، ونضحت القربة تنضح بالفتح: إذا رشحت، وقد جاء في بعض نسخ مسلم، «تنضخ» معجمًا بالخاء.\n(الحُرْمَة): الحُرْم - بضم الحاء وسكون الراء -: الإحرام - وبكسر الحاء: الرجل المحرم، يقال: أنت حِلٌّ، وأنت حِرْم.\n_________\n(١) أي: حين أراد الإحرام.\n(٢) أي: لما وقع الإحلال، وإنما كان كذلك، لأن الطيب بعد وقوع الإحرام لا يجوز، والطيب عند إرادة الحل لا يجوز، لأن المحرم ممنوع من الطيب.\n(٣) جمع مفرق: وهو المكان الذي يفرق فيه الشعر في وسط الرأس. قيل: ذكرته بصيغة الجمع تعميمًا لجوانب الرأس التي يفرق إليها الشعر.\n(٤) أي: ما تصنع بقول ابن عمر حيث ثبت ما ينافيه من فعل رسول الله ﷺ، قاله الكرماني.\n(٥) أراد بذلك: قوة تحقيقها لذلك، بحيث إنها لشدة استحضارها له كأنها ناظرة إليه.\n(٦) أخرجه البخاري ٣ / ٣١٥ - ٣١٧ في الحج، باب الطيب عند الإحرام، وباب الطيب بعد رمي الجمار والحلق قبل الإفاضة، وفي اللباس، باب تطييب المرأة زوجها بيديها، وباب ما يستحب من الطيب، وباب الذريرة، ومسلم رقم (١١٨٩) في الحج، باب الطيب للمحرم عند الإحرام، والموطأ ١ / ٣٢٨ في الحج، باب ما جاء في الطيب في الحج، والترمذي رقم (٩١٧) في الحج، باب ما جاء في الطيب عند الإحلال قبل الزيارة، وأبو داود رقم (١٧٤٥) و(١٧٤٦) في المناسك، باب الطيب عند الإحرام، والنسائي ٥ / ١٣٦ و١٣٧ و١٣٨ و١٣٩ و١٤٠ و١٤١ في الحج، باب إباحة الطيب عند الإحرام، وباب موضع الطيب.\n(٧) في الأصل: مسير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن القاسم بن محمد، عنها. بلفظ: «كنت أطيب رسول الله -ﷺ- لأحرمه قبل أن يحرم، ولعله قبل أن يطوف بالبيت» .\n١- أخرجه مالك (الموطأ) (٢١٧) . و«الحميدي» ٢١٠ قال: حدثنا سفيان و«أحمد» ٦/٣٩ قال: حدثنا سفيان. وفي (٦/١٨١) قال: حدثني عبد الرحمان عن سفيان. وفي (٦/١٨٦) قال: حدثنا هشيم. قال: أخبرنا منصور. وفي (٦/١٨٦) قال: حدثنا روح. حدثنا شعبة. وفي (٦/١٨٦) قال: حدثنا روح. قال: حدثنا مالك وصخر وحماد. وفي (٦/٢١٤) قال: حدثنا وكيع، عن سفيان، وفي ٦/٢٣٨ قال: حدثنا يزيد قال: أخبرنا يحيى بن سعيد. و«الدارمي» ١٨١٠ قال: أخبرنا يزيد بن هارون وجعفر بن عون. قالا: حدثنا يحيى بن سعيد. و«البخاري» ٢/١٦٨ قال: حدثنا عبد الله بن يوسف قال: أخبرنا مالك. وفي (٢/٢١٩) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٧/٢١٠) قال: حدثني أحمد ابن محمد. قال: أخبرنا عبد الله. قال: أخبرنا يحيى بن سعيد. و«مسلم» (٤/١٠) قال: حدثنا يحيى ابن يحيى. قال: قرأت على مالك وفي ٤/١٢ قال: حدثني أحمد بن منيع ويعقوب الدورقي. قالا: حدثنا هشيم. قال: أخبرنا منصور. و«أبو داود» (١٧٤٥) قال: حدثنا العقنبي عن مالك. (ح) وحدثنا أحمد بن يونس. قال: حدثنا مالك. و«ابن ماجة» (٢٩٢٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. (ح) وحدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد. و«الترمذي» (٩١٧) قال: حدثنا أحمد بن منيع. قال: حدثنا هشيم. قال: أخبرنا منصور. يعني ابن زاذان،. و«النسائى» (١٣٧٥) قال: أخبرنا قتيبة بن سعيد، عن مالك (ح) وأخبرنا حسن بن منصور بن جعفر النيسابوري. قال أنبأنا عبد الله بن نمير. قا ل: حدثني يحيى بن سعيد. وفي (٥/١٣٨) قال: أخبرنا أحمد بن حرب. قال: حدثنا ابن إدريس، عن يحيى بن سعيد (ح) وأخبرنا يعقوب بن إبراهيم. قال: حدثنا هشيم قال: أنبأنا منصور. وفي الكبرى (تحفة الأشراف) (١٢/١٧٤٧٥) عن عبد الله بن محمد الضعيف، عن عبد الوهاب الثقفي، عن أيوب. وفي (١٢/١٧٥٠٠) عن المغيرة بن عبد الرحمن الحراني، عن عيسى بن يونس، عن الأوزاعي، وفي (١٢/١٧٥٠٦) عن هارون بن موسى، عن أنس بن عياض، عن عبيد الله بن عمر. وفي (١٢/١٧٥٢٩) عن محمد بن بشار، عن يزيد بن هارون، عن يحيى بن سعيد، وفي (١٢/١٧٥١٤) عن قتيبة، عن ليث بن سعد، و«ابن خزيمة» ٢٥٨١ قال: حدثنا علي بن خشرم. قال: أخبرنا بن أبي عيينة. وفي (٢٩٣٣، ٢٥٨٢) قال: حدثناه عبد الجبار. قال: حدثنا سفيان. وفي (٢٥٨٣) قال حدثنا يعقوب الدورقي وأحمد بن منيع ومحمد بن هشام قالوا: حدثنا هشيم. قال: أخبرنا منصور، وهو ابن زاذان. جميعهم -مالك وسفيان بن عيينة، وسفيان الثوري، ومنصور، وشعبة، وصخر، وحماد، ويحيى بن سعيد الأنصاري، والليث بن سعد، وأيوب، والأوزاعي، وعبيد الله بن عمر - عن عبد الرحمان بن القاسم.\n٢- وأخرجه النسائي في الكبرى (تحفه الأشراف ١٢/١٧٥٦٤) عن أيوب بن محمد الوزان، عن عمرو بن أيوب الموصلى، عن أفلح بن حميد عن أبي بكر بن محمد بن عمرو بن حزم كلاهما (عبد الرحمان بن القاسم، وأبو بكر) عن القاسم بن محمد، فذكره وأخرجه أحمد (٦/٩٨) قال: حدثنان محمد بن عبيد وفي (٦/١٩٢) قال: حدثنا يحيى. و«مسلم» ٤/١٠ قال: حدثنا ابن نمير. قال: حدثنا أبي. و«ابن ماجة» ٣٠٤٢ قال: حدثنا علي بن محمد. قال: حدثنا خالي محمد وأبو معاوية وأبو أسامة.. و«النسائي» في الكبرى (تحفة الأشراف) (١٢/١٧٥٣٨) عن محمد بن مثنى، عن يحيى.\nخمستهم -محمد بن عبيد، ويحيى، وعبد الله بن نمير، وأبو معاوية، وأبو أسامة -عن عبيد الله بن عمر، عن القاسم بن محمد، فذكره ليس فيه - عبد الرحمان بن القاسم -.\nوأخرجه أحمد (٦/٢١٦) . و«النسائي» في الكبرى «تحفة الأشراف» (١٢/١٧٣٤٥) عن يعقوب عن إبراهيم الدورقي.\nكلاهما- أحمد، ويعقوب - عن إسماعيل بن عليه. قال: ثنا أيوب قال: سمعت القاسم، فذكره. ليس فيه - عبد الرحمن بن القاسم -.\nوأخرجه أحمد (٦/٢٠٧) قال: حدثنا وكيع. و«مسلم» ٤/١٠ قال ثنا عبد الله بن مسلمة بن قعنب.\nكلاهما - وكيع، وعبد الله بن مسلمة - عن أفلح بن حميد، عن القاسم بن محمد فذكره. ليس فيه - أبو بكر بن محمد-.\nوأخرجه أحمد ٦/١٨٦ قال: ثنا روح. قال: ثنا عباد بن منصور يذكرون عن عائشة أنها قالت: كنت أطيب رسول -ﷺ- عند إحلاله وعند إحرامه.\nأخرجه الحميدي (٢١٢)، و«أحمد» (٦/١٠٧، ١٠٦) «النسائي» ٥/١٣٦، وفي الكبرى (تحفة الأشراف) (١١/١٦٠٩١) و«ابن خزيمة» (٢٩٣٩، ٢٩٣٨، ٢٩٣٤)،\nوعن علقمة بن قصاص، عنها، أخرجه أحمد (٦/ ٢٣٧) .\nأخرجه أحمد ٦/٢٣٧ وعن عروة بن الزبير عنها أخرجه الحميدي (، ٢١١. ٢١٤، ٢١٣)، و«أحمد» (٦/، ٣٨، ١٣٠، ١٦١ ٢٠٧) و«الدارمي» (١٨٠٨، ١٨٠٩)، و«البخاري» (٧/٢١١)، و«مسلم» (٤/، ١٠ ١١) و«النسائي» (٥/١٣٨، ١٣٧)، وفي الكبرى (تحفة الأشراف) (، ١٢ ١٦٧٦٨) . وعن ابن أبي مليكة، أخرجه أحمد (٦/٢٤٤) .\nوعن عمرة بنت عن الرحمان، عنها أخرجه مسلم (٤/١١)\nوعن أبي داود، عن عائشة أخرجه أحمد (٦/٢٥٨) .\nوعن عروة القاسم، عنها أخرجه أحمد (٦/٢٠٠)، و«البخاري» (٧/٢١١)، و«مسلم» (٤/١٠) . وعن محمد بن المنتشر، عن عائشة أخرجه الحميدي (٢١٦)، و«أحمد» ٦/١٧٥. و«البخاري» (١/٧٥، ٧٦) و«مسلم» ٤/١٢، ١٣، والنسائي (١/٢٠٣، ٢٠٩، ٥/١٤١)، و«ابن خزيمة» ٢٥٨٨وعن الأسود، عن عائشة أخرجه الحميدي (٢١٥)، و«أحمد» (٦/٣٨، ٤١، ١٠٩، ١٢٤، ١٢٨، ١٧٣، ١٧٥، ١٨٦، ١٩١، ٢٠٩، ٢١٢ (٢٢٤)، ٢٣٠، ٢٣٦، ٢٤٥، ٢٥٠، ٢٥٤، ٢٦٤، ٢٦٤، ٢٦٧، ٢٨٠) و«البخاري ١/٧٦ (٢/١٦٨) و(٧/٢٠٩) ٢١٠،) و«مسلم» ٤/١١، ١٢. و«أبو داود ١٧٤٦. و«النسائى» (٥/١٣٨، ١٣٩، ١٤٠) و«ابن ماجة» ٢٩٢٨. و«ابن خزيمة»، ٢٥٨٧، ٢٥٨٦، ٢٥٨٥ عن علقمة بن قيس، عنها، أخرجه ٦/١٣٠، ٢١٢، ١٨٦. وعن مجاهد، عنها، أخرجه أحمد ٦/٢٦٤.","vol":"3","page":31},{"text":"١٣٠٧ - (د) عائشة -﵂- قالت: «كُنَّا نخرُجُ مع رسول الله -ﷺ- إلى مكة، فَنُضَمِّدُ جِباهنا بالسُّكِّ المطَيَّبِ عند الإحرام، فإذا عَرِقَتْ إحدانا سالَ على وجْهِها، فيراهُ رسولُ الله -ﷺ-، فلا ينهانا» . أخرجه أبو داود (١) . ⦗٣٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السُّك): نوع من الطيب معروف.\n_________\n(١) رقم (١٨٣٠) في المناسك، باب ما يلبس المحرم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٧٩) قال: حدثنا محمد بن عبد بن الله بن الزبير، «أبو داود» (١٨٣٠) قال: حدثنا الحسين بن الجنيد الدامغاني. قال: حدثنا أبو أسامة..\nكلاهما - محمد بن عبد الله بن الزبيز، وأبو أسامة -. عن عمر بن سويد الثقفي. قال: حدثتني عائشة بنت طلحة، فذكرته.\nقلت: ذكره الزيلعي في «نصب الراية» (٣/١٩): ولم يذكر فيه شيئا.","vol":"3","page":36},{"text":"١٣٠٨ - (ط) الصلت بن زُيَيد -﵀- (١): عن غير واحد من أهله: أن عُمَرَ وجدَ رِيحَ طيبٍ، وهو بالشجرة (٢) فقال: «ممَّن هذا الطيبُ؟ قال كَثيِرُ بن الصلت: منَّي، لبَّدْتُ رأسي، وأرَدْتُ أن أحلق. قال عمر: اذهب إلى شرَبَةٍ [من الشَّرَبات] فَادْلُكْ رَأسكَ، حتَّى تُنْقِيَهُ، ففعل كثير بن الصلت» . أخرجه الموطأ (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَرَبة): الشربة - بفتح الشين والراء -: الماء المجتمع حول النخلة كالحوض.\n(الإنقاء): مصدر أَنْقَيت الثوب أُنْقِيه إِنْقاءً: إذا بالغت في غسله.\n_________\n(١) هو الصلت بن زييد - تصغير زيد - بن الصلت الكندي. روى عن سليمان بن سنان، وعن غير واحد من أهله. وروى عنه مالك وغيره. قال الحافظ بن حجر في \" تعجيل المنفعة \": ذكره ابن خلفون في الثقات، ووثقه العجلي.\nوابن خلفون هو محمد بن إسماعيل بن محمد بن عبد الرحمن بن مروان بن خلفون الأزدي، محدث حافظ عارف بالرجال، توفي ﵀ سنة (٦٣٦ هـ) .\n\n(٢) الشجرة على ستة أميال من المدينة، كان النبي ينزلها في طريقه من المدينة إلى مكة، ويحرم منها.\n(٣) ١ / ٣٢٩ في الحج، باب ما جاء في الطيب في الحج. وفي سنده جهالة الذين روى عنهم من أهله، ولكن يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) ٧٣٨ في كتاب الحج - باب ما جاء في الطيب في الحج قال: عن الصلت فذكره.","vol":"3","page":37},{"text":"١٣٠٩ - (ط) أسلم مولى عمر بن الخطاب -﵄- قال: إن ⦗٣٨⦘ عمر بن الخطاب وجد ريح طيب وهو بالشجرة، فقال: «ممَّنْ ريحُ هذا الطيب؟ فقال معاويةُ بنُ أبي سفيان: مِنَّي يا أمير المؤمنين، قال عمر: منْكَ لَعَمْرُ اللهِ!! فقال معاويةُ: إنما طيَّبَتْني أمَّ حبيبةَ يا أمير المؤمنين، قال عمر: عزمتُ عليك لَتَرْجِعَنَّ فَلْتَغْسلَنَّهُ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٢٩ في الحج، باب ما جاء في الطيب في الحج، وإسناده صحيح. قال الزرقاني في \" شرح الموطأ \": فهذا عمر ﵁ قد أنكر على صحابيين وتابعي كبير الطيب بمحضر الجمع الكثير من الناس صحابة وغيرهم، وما أنكر عليه منهم أحد؛ فهذا من أقوى الأدلة على تأويل حديث عائشة -﵂ - يعني حديث عائشة الذي تقدم رقم (١٣٠٦) برواية الموطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) ٧٣٧) كتاب الحج - باب ما جاء في الطيب في الحج قال: عن نافع، فذكره.","vol":"3","page":37},{"text":"١٣١٠ - (ط) عبد الله بن عمر بن الخطاب -﵄ -. «كَفّنَ ابنَهُ واقِدًا، ومات بالجحْفَةِ محرمًا، وخمَّرَ رأسَهُ ووجّهَهُ، وقال لَولا أنا حرُمُ لطيبناهُ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خمَّر رأسه): تخمير الرأس: تغطيته.\n_________\n(١) ١ / ٣٢٧ في الحج، باب تخمير المحرم وجهه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) ٧٣٢ كتاب الحج باب - تخمير المحرم وجهه.","vol":"3","page":38},{"text":"١٣١١ - (خ) نافع مولى ابن عمر -﵄- قال: «كان ابنُ عمر إذا أرادَ الخروج إلى مكةَ ادَّهَنَ بدهنِ لَيْستْ له رائحةٌ طيَّبَةٌ، ثم يأتي مسجد ذا الحليفة، فيصلي، ثم يركب، فإذا استوت به راحلته قائِمَة أحرمَ، وكان يقول: هكذا رأَيتُ رسول الله - ﷺ - يَفْعلُ» . ⦗٣٩⦘ أخرجه البخاري (١) .\n_________\n(١) ٣ / ٣٢٩ في الحج، باب من أهل حين استوت به راحلته قائمة، ورواه مالك في الموطأ ١ / ٣٣٣ مختصرًا، وإنما كان ابن عمر ﵁ يدهن ليمنع بذلك القمل عن شعره ويجتنب ماله رائحة طيبة، صيانة لإحرامه. وقد رمز لهذا الحديث في المطبوع بـ (ط) في أوله، وقال في آخره: أخرجه الموطأ، وهو خطأ، لأن الحديث من رواية البخاري، وقد رواه مالك في \" الموطأ \" مختصرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري ٢/١٧١ قال: حدثنا سليمان بن داود أبو الربيع، قال: حدثنا فليح، عن نافع، فذكره.","vol":"3","page":38},{"text":"١٣١٢ - (ت) عبد الله بن عمر بن الخطاب -﵄ - «أن رسول الله - ﷺ - كانَ يدَّهِنُ بِدْهْنٍ غيْرِ مُقتَّتٍ، يعني: غيْرَ مُطَيَّبٍ، والقَتُّ: تطْييبُ الدُّهنِ بالرّيحان» .\nوفي رواية: كان يدَّهن بالزيت - وهو محرم - غير المقتت.\nأخرج الترمذي الرواية الثانية (١) .\nوالأولى ذكرها رزين ولم أجدها في الأصول.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُقتت): الدهن المقتت: المطيب بالقت، وهو الذي تطبخ فيه الرياحين حتى يطيب.\n_________\n(١) رقم (٩٦٢) في الحج، وأخرجه ابن ماجة رقم (٣٠٨٣) في المناسك، باب ما يدهن به المحرم، وأحمد في مسنده ٢ / ٢٥ و٢٩ و٥٩ و٧٢ و١٤٥، وأخرج أحمد في مسنده الرواية الأولى ٢ / ١٢٦، وفي إسناده فرقد بن يعقوب السبخي، وهو ضعيف. وقال الترمذي: حديث غريب لا نعرفه إلا من حديث فرقد السبخي عن سعيد بن جبير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (صحيح موقوفا، ضعيف مرفوعا) .\nأخرجه أحمد ٢/٢٥ (٤٧٨٣) و٢/٥٩ (٥٢٤٢) قال: ثنا وكيع. وفي ٢/٢٩ (٤٨٢٩) قال: ثنا روح. وفي ٢/ ٧٢ (٥٤٠٩) قال:ثنا أبو سلمة، وفي ٢/١٢٦ (٦٠٨٩) قال: ثنا يونس. وفي ٢/١٤٥ (٦٣٢٢) قال: ثنا أبو كامل. و«ابن ماجة» ٣٠٨٣ قال:ثنا علي بن محمد، قال: ثنا وكيع. و«الترمذي» ٦٩٢ قال: ثنا هناد قال: ثنا وكيع. «ابن خزيمة» ٢٦٥٢ قال: ثنا الحسن بن محمد، قال: ثنا عفان ابن مسلم، ويحيى بن عباد. وفي (٢٦٥٣) قال: ثنا محمد بن يحيى، قال: ثنا حجاج بن منهال. (ح) وحدثنا سلم بن جنادة، قال: ثنا وكيع. (ح) وحدثناه محمد بن يحيى، قال: ثنا الهيثم بن جميل تسعتهم- وكيع، وروح، وأبو سلمة، ويونس، وأبو كامل، وعفان ويحيى بن عباد، وحجاج بن منهال، والهيثم بن جميل- عن حماد بن سلمة عن فرقد السبخي، عن سعيد بن جبير، فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث فرقد السبخي عن سعيد بن جبير، وقد تكلم يحيى بن سعيد في فرقد السبخي، وروى عنه الناس.\nوقال ابن خزيمة (٢٦٥٢) أنا خائف أن يكون فرقد السبخي واهما في رفعه هذا الخبر، فإن الثوري روى عن منصور عن سعيد بن جبير، قال: كان ابن عمر يدهن بالزيت حين يريد أن يحرم.\nوقال في (٢٦٥٣): والصحيح الإدهان بالزيت في حديث سعيد بن جبير، إنما هو من فعل ابن عمر، لا من فعل النبي -ﷺ-، ومنصور بن المعتمر أحفظ وأعلم بالحديث وأتقن من عدد مثل فرقد السبخي.","vol":"3","page":39},{"text":"١٣١٣ - (خ) عبد الله بن عباس -﵄- قال: «يشُمُّ المحرِمُ ⦗٤٠⦘ الرَّيحانَ، وينْظُرُ في المرآةِ، ويتداوى بما يأكُلُ: الزَّيتَ والسَّمْنَ» (١) . أخرجه البخاري في ترجمة باب (٢) .\n_________\n(١) قوله: \" بما يأكل الزيت والسمن \" المشهور فيهما: النصب.\nوعن ابن مالك: الجر، وصحح عليه، ووجه البدل من \" ما \" الموصولة، فإنها مجرورة، والمعنى عليه، وليس المعنى على النصب، فإن الذي يأكل هو الآكل لا المأكول، قاله الزركشي.\nقال الحافظ في \" الفتح \": ولكن يجوز على الاتساع.\n\n(٢) ٣ / ٣١٤ معلقًا بصيغة الجزم في الحج، باب الطيب عند الإحرام، قال الحافظ في \" الفتح \": أما شم الريحان فقال سعيد بن منصور \" حدثنا ابن عيينة عن أيوب عن عكرمة عن ابن عباس أنه كان لا يرى بأسًا للمحرم بشم الريحان. وروينا في \" المعجم الأوسط \" مثله عن عثمان. وأخرج ابن أبي شيبة عن جابر خلافه، واختلف في الريحان، فقال إسحاق: يباح، وتوقف أحمد. وقال الشافعي: يحرم، وكرهه مالك والحنفية. ومنشأ الخلاف أن كل ما يتخذ منه الطيب يحرم بلا خلاف، وأما غيره فلا.\nوأما النظر في المرآة فقال الثوري في جامعه: رواية عبد الله بن الوليد العدني عنه عن هشام بن حسان عن عكرمة عن ابن عباس قال: لا بأس أن ينظر في المرآة وهو محرم، وأخرجه ابن أبي شيبة عن ابن إدريس عن هشام به. ونقل كراهته عن القاسم بن محمد.\nوأما التداوي فقال أبو بكر بن أبي شيبة: حدثنا أبو خالد الأحمر وعباد بن العوام عن أشعث عن عطاء عن ابن عباس أنه كان يقول: يتداوى المحرم بما يأكل، وقال أيضًا: حدثنا أبو الأحوص عن ابن إسحاق عن الضحاك عن ابن عباس، قال: إذا شققت يد المحرم أو رجلاه فليدهنهما بالزيت أو بالسمن. قال الحافظ: وفي هذا الأثر رد على مجاهد في قوله: إن تداوى بالسمن أو الزيت فعليه دم، أخرجه ابن أبي شيبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣/٤٦٤) معلقا بصيغة الجزم في الحج - باب الطيب عند الإحرام.\nوقال الحافظ في «الفتح» أما شم الريحان، فقال سعيد بن منصور: «حدثنا ابن عيينة عن أيوب عن عكرمة، عن ابن عباس، أنه كان لا يرى بأسا بشم الريحان» وروينا في «المعجم الأوسط» مثله عن عثمان، وأخرج ابن أبي شيبة عن جابر خلافه.\nوأما النظر في المرآة فقال الثوري في جامعه رواية عبد الله بن الوليد العدني عنه عن هشام بن حسان عن عكرمة عن ابن عباس قال: لا بأس أن ينظر في المرآة وهو محرم» وأخرج ابن أبي شيبة عن ابن إدريس عن هشام به، ونقل كراهته عن القاسم بن محمد. وأما التداوي فقال أبو بكر بن أبي شيبة «حدثنا أبو خالد الأحمر وعباد بن العوام عن أشعث عن عطاء عن ابن عباس أنه كان يقول: يتداوي المحرم بما يأكل. وقال أيضا: حدثنا أبو الأحوص عن أبي إسحاق عن الضحاك عن ابن عباس قال: إذا شققت يد المحرم أورجلاه فليدهنهما بالزيت أو بالسمن، ووقع في الأصل «يتداوى بما يأكل الزيت والسمن» .","vol":"3","page":39},{"text":"<span data-type=\"title\" id=toc-313>النوع الثالث: في الغسل</span>\n١٣١٤ - (خ م ط د س) عبد الله بن حنين -﵀- (١) «أنَّ ابن عباس ⦗٤١⦘ والمِسْورَ بْنَ مَخْرَمَةَ اْختلفا بالأبواء (٢)، فقال ابن عباس: يغُسلُ المحرمُ رأْسَهُ، وقال الْمِسْوَرُ،: لا يغْسِلُ رأسَهُ، قال: فأرسَلَني ابنُ عباس إلى أبي أيَّوب الأنصاري، فوجدتهُ يغْتَسِلُ بين الْقَرْنَيْنِ - وهو يُسْتَرُ بثوبٍ - فسلَّمتَ عليه، فقال: مَنْ هذا؟ قلتُ: أنا عبد الله بنُ حُنيْنِ أرسلني إليك ابنُ عباس يسألك: كيف كان رسول الله -ﷺ- يغْسِلُ رأسَهُ وهو محرمٌ؟ فوضع أبُو أيوبَ يدُهُ في الثوبِ فطأطأهُ، حتى بدا لي رأسُهُ، ثم قال لأنسان يصُبُّ عليه: اصْبُبْ، فَصَبَّ على رأسِهِ، ثم حَرَّكَ رأسَهُ بيدَيْيه، فأقْقبَلَ بهما وأدْبَرَ، فقال: هكذا رأيتُهُ -ﷺ- يفْعلُ» .\nزاد في رواية: فقال المسور لابن عباس: لا أُماريك أبدًا.\nأخرجه الجماعة إلا الترمذي، ولم يخرج الموطأ الزيادة (٣) . ⦗٤٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قرنين): قرنا البئر العضادتان المبنيتان على جانبيها لتعلق عليها البكرة.\n(أماريك) المماراة: المجادلة.\n_________\n(١) هو عبد الله بن حنين الهاشمي، مدني ثقة. روى عن علي وابن عباس وأبي أيوب وابن عمر ⦗٤١⦘ والمسور بن مخرمة، وعنه ابنه إبراهيم، ومحمد بن المنكدر، ونافع مولى ابن عمر وغيرهم. مات في أول خلافة يزيد بن عبد الملك.\n(٢) بفتح الهمزة وسكون الباء الموحدة: قرية من الفرع من عمل المدينة، بينها وبين الجحفة مما يلي المدينة ثلاثة وعشرون ميلًا، سميت بذلك لتبوء السيول بها.\n(٣) أخرجه البخاري ٤ / ٤٨ و٤٩ في الحج، باب الاغتسال للمحرم، ومسلم رقم (١٢٠٥) في الحج، باب جواز غسل المحرم بدنه ورأسه، والموطأ ١ / ٣٢٣ في الحج، باب غسل المحرم، وأبو داود رقم (١٨٤٠) في المناسك، باب المحرم يغتسل، والنسائي ٥ / ١٢٨ و١٢٩ في الحج، باب غسل المحرم، وأخرجه ابن ماجة رقم (٢٩٣٤) في المناسك، باب المحرم يغسل رأسه، وأحمد في مسنده ٥ / ٤١٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في «الموطأ» (٢١٤) . وأحمد (٥/٤١٨) قال: ثنا عبد الرحمان بن مهدى. و«البخاري» (٣/٢٠) قال: ثنا عبد الله بن يوسف. و«مسلم» (٤/٢٣) قال: ثنا قتيبة بن سعيد. و«أبو داود» (١٨٤٠) قال: ثنا عبد الله بن مسلمة. و«ابن ماجة» (٢٩٣٤) قال: ثنا أبو مصعب. و«النسائى» (٥/١٢٨) قال: قتيبة بن سعيد.\nخمستهم - ابن مهدي، وعبد الله بن بن يوسف، وقتيبة، وعبد الله بن مسلمة، وأبو مصعب- عن مالك.\n٢- وأخرجه الحميدي (٣٧٩) . وأحمد (٥/٤١٦) . و«الدارمي» (١٨٠٠) قال: ثنا محمد بن يوسف. و«مسلم» (٤/٢٣) قال: ثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، وقتيبة بن سعيد. و«ابن خزيمة» (٢٦٥٠) قال: ثنا عبد الجبار بن العلاء. ثمانينتهم - الحميدي وأحمد، وابن يوسف، وأبو بكر، والناقد، وزهير، وقتيبة، وعبد الجبار - عن سفيان بن عيينة.\n٣- وأخرجه أحمد (٥/٤٢١) قال: ثنا محمد بن بكر، وحجاج، و«مسلم» (٤/٢٣) قال: ثنا إسحاق بن إبراهيم، وعلى بن خشرم، قالا: عيسى بن يونس. أربعتهم - ابن بكر، وحجاج، وروح، وعيسى بن يونس - عن ابن جريج.\nثلاثتهم - مالك وابن عيينة، وابن جريج - عن زيد بن أسلم، عن إبراهيم بن عبد الله بن حنين، وعن أبيه، فذكره.","vol":"3","page":40},{"text":"١٣١٥ - (ط) عطاء بن أبي رباح: أن عمر بن الخطاب -﵁ - قال ليعلى بن منية (١)، «وهو يصبُّ على عمر ماء، وهو يغتسل، اصْبُبْ على رأسي، فقال يعلى: أتُريدُ أن تجعلها بي؟ إن أَمرتَني صَبَبْتُ، قال عمر: اصْبُبْ، فلا يزيده الماء إلا شَعَثًا» . أخرجه الموطأ (٢) .\n_________\n(١) ويقال له: يعلى بن أُمية التميمي الحنظلي، صحابي، ومنية أمه، وهي: منية بنت الحارث بن جابر، وقيل: اسم أم أبيه، أسلم يوم الفتح، وشهد حنينًا والطائف وتبوك، قتل مع علي ﵁ بصفين.\n(٢) ١ / ٣٢٣ في الحج، باب غسل المحرم، وإسناده منقطع، فإن عطاء بن أبي رباح لم يدرك عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك في «الموطأ» ٧٢١ قال: عن حميد بن قيس، عن عطاء فذكره.\nقلت: عطاء لم يدرك عمر بن الخطاب -﵁ -.","vol":"3","page":42},{"text":"١٣١٦ - (ت) خارجة بن زيد -﵄ -: عن أبيه: «أنَّ النبيَّ - ﷺ - تَجَرَّد لإهلاله (١) واغتسل» . هذه رواية الترمذي (٢) . ⦗٤٣⦘\nوذكر رزين رواية أن رسول الله -ﷺ- اغتسل لإحرامه ولطوافه باليبت ولوقوفه بعرفة.\n_________\n(١) أي: لإحرامه.\n(٢) رقم (٨٣٠) في الحج، باب ما جاء في الاغتسال عند الإحرام. وفي إسناده عبد الله بن يعقوب المدني، وهو مجهول الحال كما قال الحافظ في \" التقريب \": وقال الترمذي حسن غريب، وقد استحب بعض أهل العلم الاغتسال عند الإحرام، وهو قول الشافعي. قال الحافظ في \" التلخيص \" ٢ / ٢٣٥: ورواه الدارقطني والبيهقي والطبراني من حديث زيد بن ثابت، حسنه الترمذي ⦗٤٣⦘ وضعفه العقيلي. قال: وروى الحاكم، والبيهقي من طريق يعقوب بن عطاء، عن أبيه، عن ابن عباس قال: اغتسل رسول الله ﷺ ثم لبس ثيابه، فلما أتى ذا الحليفة صلى ركعتين، ثم قعد على بعيره، فلما استوى على البيداء أحرم بالحج، ويعقوب ضعيف، ومع ذلك فقد صححه الحاكم ووافقه الذهبي، ويشهد للحديث من جهة المعنى، ما رواه مسلم في صحيحه رقم (١٠٩) في الحج، باب إحرام النفساء واستحباب اغتسالها للإحرام، وكذا الحائض، عن عائشة ﵂ قالت: نفست أسماء بنت عميس بمحمد بن أبي بكر بالشجرة، فأمر رسول الله ﷺ أبا بكر يأمرها أن تغتسل وتهل، ومسلم رقم (١١٠) عن جابر بن عبد الله في حديث أسماء بنت عميس حين نفست بذي الحليفة أن رسول الله ﷺ أمر أبا بكر فأمرها أن تغتسل.\nقال النووي: اتفق العلماء على أنه يستحب الغسل عند إرادة الإحرام بحج أو عمرة أو بهما، سواء كان إحرامه من الميقات الشرعي أو غيره، ولا يجب هذا الغسل، وإنما هو سنة متأكدة يكره تركها، نص عليه الشافعي في الأم، واتفق عليه الأصحاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الدارمي (١٨٠١)، وا لترمذي (٨٣٠)، و«ابن خزيمة» (٢٥٩٥) ثلاثتهم عن عبد الله بن أبي زياد، قال: ثنا عبد الله بن يعقوب المدني، عن ابن أبي الزناد، عن أبيه، عن خارجة فذكره.\nوقال الحافظ في «التلخيص» (٢/٣٤) رواه الدارقطني والبيهقي، والطبراني من حديث زيد بن ثابت، وحسنه الترمذي، وضعفه العقيلي، وروى الحاكم، والبيهقي من طريق يعقوب بن عطاء، عن أبيه عن ابن عباس قال: اغتسل رسول الله -ﷺ- ثم لبس ثيابه، فلما أتى ذا الحليفة صلى ركعتين، ثم قعد على بعيره فلما استوى به على البيداء أحرم بالحج، ويعقوب ضعيف.\nقلت: في إسناده: عبد الله بن يعقوب قال عنه الحافظ في «التهذيب» قال ابن القطان: أجهدت نفسي عن حاله فلم أجد أحدا ذكره، ولا أدري هو المذكور في حديث النهي عن الصلاة خلف النائم أو غيره؟.","vol":"3","page":42},{"text":"١٣١٧ - (ط) نافع مولى عبد الله بن عمر بن الخطاب -﵃- «أنَّ عبد الله بن عمر كان يَغْتَسِلُ لإحرامِهِ قبلَ أن يُحرِمَ، ولدخولِ مكةَ، ولوقوفه عَشيَّةً بعرَفَةَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٢٢ في الحج، باب الغسل للإهلال، وإسناده صحيح. وروى البخاري ٣ / ٣٤٦ في الحج، باب الاغتسال عند دخول مكة: عن نافع قال: كان ابن عمر ﵁ إذا دخل أدنى الحرم أمسك عن التلبية، ثم يبيت بذي طوى ثم يصلي به الصبح ويغتسل، ويحدث أن النبي ﷺ كان يفعل ذلك. وروى الحاكم ١ / ٤٤٧ عن ابن عمر أنه قال: إن من السنة أن يغتسل إذا أراد أن يحرم، وإذا أراد أن يدخل مكة، وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك:في «الموطأ» ٧١٩ في الحج -باب الغسل للإهلال، فذكره.","vol":"3","page":43},{"text":"١٣١٨ - (ط) نافع مولى عبد الله بن عمر بن الخطاب -﵃- «أنَّ ابن عمر كان إذا أحْرمَ لا يَغسلُ رأسهُ إلا مِنَ احتلامِ» . ⦗٤٤⦘ أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٢٤ في الحج، باب غسل المحرم، وإسناده صحيح. قال الحافظ في \" الفتح \" ٣ / ٣٤٧: وظاهره أن غسله لدخول مكة كان لجسده دون رأسه. وقال الشافعية: إن عجز عن الغسل تيمم وقال ابن التين: لم يذكر أصحابنا الغسل لدخول مكة، وإنما ذكروه للطواف، والغسل لدخول مكة هو في الحقيقة للطواف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في «الموطأ» (٧٢٣) في الحج - باب غسل المحرم، فذكره.","vol":"3","page":43},{"text":"١٣١٩ - (د س) عبد الله بن عمر بن الخطاب -﵄ - «أنَّ رسول الله -ﷺ- لَبَّدَ رَأسَهُ بالغسلِ» (١) .\nوفي رواية: سمعت النبي -ﷺ- يهل ملبدًا أخرجه أبو داود (٢) . وأخرج النسائي الثانية (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَبَّد، مُلَبِّدًا): التلبيد: هو أن يسرح شعره ويجعل فيه شيئًا من صمغ، ليلتزق، ولا يتشعث في الإحرام. ⦗٤٥⦘\n(الغِسْل): -بكسر الغين -ما يغتسل به من خطمي وغيره، وبالضم: اسم الفعل، وبالفتح: المصدر.\n_________\n(١) وفي بعض النسخ: بالعسل. قال الحافظ في \" الفتح \": قال ابن عبد السلام: يحتمل أنه بفتح المهملتين، ويحتمل أنه بكسر المعجمة وسكون المهملة، وهو ما يغسل به الرأس من خطمي أو غيره. قلت - القائل ابن حجر - ضبطناه في روايتنا في سنن أبي داود بالمهملتين.\n(٢) أبو داود (١٧٤٧) في المناسك، باب التلبيد، وفيه عنعنة محمد بن إسحاق، ومع ذلك فقد صححه الذهبي.\n(٣) أخرج هذه الرواية أبو داود رقم (١٧٤٨) في المناسك، باب التلبيد، والنسائي ٥ / ١٣٦ في الحج، باب التلبيد عند الإحرام، وإسناده صحيح، ورواه أيضًا بهذه الرواية البخاري ٣ / ٣١٧ في الحج، باب من أهل ملبدًا، ومسلم رقم (١١٨٤) في الحج، باب التلبية وصفتها ووقتها، وابن ماجة رقم (٣٠٤٧) في المناسك، باب من لبد رأسه، وأحمد في المسند ٢ / ١٢١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (١٧٤٨) قال: ثنا عبيد الله بن عمر، ثنا عبد الأعلى، قال: ثنا محمد بن إسحاق، عن نافع، فذكره.\nوالرواية الثانية:\n١- أخرجها أحمد (٢/١٢٠) (٦٠٢١) قال: ثنا علي بن إسحاق، قال: ثنا عبد الله، و«البخاري» (٢/١٦٨) قال: ثنا أصبغ، قال: ثنا ابن وهب. وفي ٧/٢٠٩ قاال ثني حبان بن موسى، وأحمد بن محمد، قالا: ثنا عبد الله. و«مسلم» ٤/٨ قال: ثنى حرملة بن داود المهري، قال: ثنا أبو وهب. و«ابن ماجة» ٣٠٤٧ قال ثنا أحمد بن عمرو بن السرح المصري، قال: ثنا عبد الله بن وهب بن مسكين، قراءة عليه وأنا أسمع، عن ابن وهب. وفي (٥/١٥٩) قال: ثنا عيسى بن إبراهيم، قال: حدثنا ابن وهب وكلاهما - عبد الله بن المبارك -، وعبد الله بن وهب) قالا: ثنا يونس.\n٢- وأخرجها أحمد ٢/١٣١ (٦١٤٦) قال: ثنا يعقوب، قال: ثنى ابن أخي ابن شهاب.\nكلاهما - يونس، وابن أخي ابن شهاب - عن ابن شهاب الزهري، عن سالم بن عبد الله، فذكره.","vol":"3","page":44},{"text":"١٣٢٠ - (خ) قيس بن سعد الأنصاري -﵁- «وكان صاحب لواءِ رسول الله - ﷺ - أرادَ الحجَّ فَرجَّلَ» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَرَجَّلَ): الترجيل: تسريح الشعر وغسله.\n_________\n(١) ٦ / ٨٩ في الجهاد، باب ما قيل في لواء النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: يأتي تخريجه","vol":"3","page":45},{"text":"١٣٢١ - (خ) عبد الله بن عباس -﵄- قال: «يدْخُلُ الْمحُرِمُ الْحَمَّامَ» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٤ / ٤٨ في جزاء الصيد، باب الاغتسال للمحرم. قال الحافظ في \" الفتح \": وصله الدارقطني والبيهقي من طريق أيوب عن عكرمة عنه قال: المحرم يدخل الحمام، وينزع ضرسه، وإذا انكسر ظفره طرحه، ويقول: أميطوا عنكم الأذى، فإن الله لا يصنع بأذاكم شيئًا. وروى البيهقي من وجه آخر عن ابن عباس أنه دخل حمامًا بالجحفة وهو محرم وقال: إن الله لا يعبأ بأوساخكم شيئًا. وروى ابن أبي شيبة كراهة ذلك عن الحسن وعطاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا بصيغة الجزم في جزاء الصيد - باب الاغتسال للمحرم.\nوقال الحافظ في «الفتح» (٤/٦٧): وصله الدارقطني، والبيهقي من طريق أيوب عن عكرمة عنه قال: المحرم يدخل الحمام، وينزع ضرسه، وإذا انكسر ظفره طرحه ويقول: أميطوا عنكم الأذى، فإن الله لا يضع بأذاكم شيئا: وروى البيهقي من وجه آخر عن ابن عباس أنه دخل حماما بالجحفة وهو محرم، وقال: إن الله لا يعبأ بأوساخكم شيئا. وروى ابن أبي شيبة كراهة ذلك عن الحسن وعطاء.","vol":"3","page":45},{"text":"<span data-type=\"title\" id=toc-314>النوع الرابع: في الحجامة والتداوي</span>\n١٣٢٢ - (خ م د ت س) عبد الله بن عباس -﵄- قال: «اْحتَجَمَ النبيُّ -ﷺ- وهو مُحْرِمٌ» . ⦗٤٦⦘\nهذه رواية البخاري ومسلم.\nوللبخاري أيضًا أن النبي -ﷺ- «احتجَمَ وهو مُحرمٌ، واْحتجمَ وهو صائم» .\nوله في أخرى قال: «احتجم النبي -ﷺ- في رأسه وهو مُحْرِمٌ، من وَجعٍ كان به، بماءٍ يُقالُ له: لحَيُ جَمَلٍ» (١) .\nوفي أخرى من شقيقة كانت به.\nوأخرج الترمذي الرواية الأولى.\nوأخرج أبو داود الأولى والثالثة إلى قوله: كان به.\nوأخرج النسائي الأولى (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَقِيقة): الشقيقة: نوع من صداع يعرض في مقدم الرأس.\n_________\n(١) قوله: \" لحي جمل \" بكسر اللام وفتحها، هو موضع على سبعة أيام من المدينة. قال ابن وضاح: هو عقبة الجحفة. وفي رواية \" لحييى جمل \" بالتثنية.\n(٢) أخرجه البخاري ٤ / ٤٣ في الحج، باب الحجامة للمحرم، وفي الطب، باب الحجم والسفر والإحرام، وباب الحجامة من الشقيقة والصداع، ومسلم رقم (١٢٠٣) في الحج، باب جواز الحجامة للمحرم، وأبو داود رقم (١٨٣٥) و(١٨٣٦) في المناسك، باب المحرم يحتجم. والترمذي رقم (٨٣٩) في الحج، باب ما جاء في الحجامة للمحرم، والنسائي ٥ / ١٩٣ في الحج، باب الحجامة للمحرم، وأخرجه ابن ماجة رقم (٣٠٨١) في المناسك، باب الحجامة للمحرم، والدارمي في سننه ٢ / ٣٧ في المناسك، باب الحجامة للمحرم، وأحمد في مسنده ١ / ٩٠ و١٣٤ و١٣٥ و٢٤١ و٢٤٤ و٢٥٠ و٢٥٨ و٢٩٢ و٢٩٣ و٣١٦ و٣٢٤ و٣٢٧ و٣٣٣ و٣٥١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٠٠)، وأحمد ١/٢٢١ (١٩٢٢) و(١٩٢٣) . و«عبد بن حميد» ٦٢٢ قال: ثني ابن أبي شيبة. و«الدارمي» ١٨٢٨ قال: ثنا إسحاق. و«البخاري» ٣/١٩ قال: ثنا علي بن عبد الله. وفي ٧/١٦١ قال: ثنا مُسَدَّد. و«مسلم» ٤/٢٢ قال: ثنا أبو بكر بن أبي شيبة، وزهير بن حرب، وإسحاق بن إبراهيم. و«أبو داود» ١٨٣٥ قال: ثنا أحمد بن حنبل. و«الترمذي» ٨٣٩ قال: ثنا قتيبة والنسائي قال: نا قتيبة ٥/١٩٣ قال: نا محمد بن منصور. و«ابن خزيمة» ٦٢٥١ قال: ثنا عبد الجبار بن العلاء..\nعشرتهم (الحميدي، وأحمد، وأبو بكر بن أبي شيبة، وإسحاق، وعلي بن عبد الله، ومسدد، وزهير ابن حرب، وقتيبة، ومحمد بن منصور، وعبد الجبار بن العلاء) عن سفيان بن عيينة، عن عمرو بن دينار، عن طاوس، وعطاء، فذكراه.\n(*) أخرجه أحمد ١/٣٧٢ (٣٥٢٤) . و«ابن خزيمة» ٢٦٥٧ قال: ثنا محمد بن إسحاق الصاغاني. كلاهما (أحمد، ومحمد بن إسحاق) عن رَوح بن عبادة، قال: ثنا زكريا بن إسحاق، قال: حدثنا عمرو بن دينار عن طاوس، عن ابن عباس، فذكره (ليس فيه عطاء) . في رواية الحميدي. قال سفيان: ثنا بهذا الحديث عمرو مرتين. مرة قال فيه: سمعت عطاء يقول: سمعت ابن عباس يقول: فذكره، ومرة سمعته يقول: سمعت طاوسا يحدث عن ابن عباس يقول: فذكره. ولا أدري، أسمعه عمرو منهما، أو كانت إحدى المرتين وهما.\nوفي رواية علي بن المديني، وقال سفيان: قال عمرو: (أول شيء) سمعت عطاء يقول: سمعت ابن عباس ﵄ يقول: فذكره، ثم سمعته يقول: حدثني طاوس، عن ابن عباس، فقلت: لعله سمعه منهما.","vol":"3","page":45},{"text":"١٣٢٣ - (خ م ط س) عبد الله بن مالك بن بحينة -﵁- (١) قال: «احتَجَمَ رسولُ اللهَّ -ﷺ- وهو محرِمٌ بِلَحي جَمَلٍ من طريق مَكَّةَ، في وسط رأسه» (٢) . أخرجه البخاري ومسلم والنسائي.\nوأخرج الموطأ عن سليمان بن يسار مرسلًا: «أنَّ رسول الله -ﷺ- احْتَجمَ وهو محرِمٌ، فَوْقَ رأسِهِ، وهو يومئذٍ بلَحْي جَمَلٍ: مكان بطريق مكةَ» .\nوفي نسخة: «بلحْيَيْ جَمَلٍ» (٣) .\n_________\n(١) أبوه مالك، وأمه بحينة.\n(٢) قوله: في وسط رأسه. قال النووي في \" شرح مسلم \" ١ / ٣٨٣: وفي هذا الحديث دليل لجواز الحجامة للمحرم، وقد أجمع العلماء على جوازها له في الرأس وغيره إذا كان له عذر في ذلك، وإن قطع الشعر حينئذ، لكن عليه الفدية؛ لقطع الشعر، فإن لم يقطع فلا فدية عليه. وهذا الحديث محمول على أن النبي ﷺ كان له عذر في الحجامة في وسط الرأس؛ لأنه لا ينفك عن قطع شعر، أما إذا أراد المحرم الحجامة لغير حاجة، فإن تضمنت قلع شعر فهي حرام، كتحريم قطع الشعر، وإن لم تتضمن ذلك؛ بأن كانت في موضع لا شعر فيه، فهي جائزة عندنا وعند الجمهور، ولا فدية فيها، وعن ابن عمر ومالك كراهتها.\nقال الحافظ في \" الفتح \" ٤ /٤٤: وعن الحسن فيها الفدية وإن لم يقطع شعرًا، وإن كان لضرورة، جاز قطع الشعر، وتجب الفدية. وخص أهل الظاهر الفدية لشعر الرأس. وقال الداودي: إذا أمكن مسك المحاجم بغير حلق لم يجز الحلق. واستدل بهذا الحديث على جواز الفصد، وبط الجرح والدمل، وقطع العرق وقلع الضرس، وغير ذلك من وجوه التداوي إذا لم يكن في ذلك ارتكاب ما نهي عنه المحرم من تناول الطيب وقطع الشعر، ولا فدية عليه في شيء من ذلك، والله أعلم.\n(٣) البخاري ٤ / ٤٤ في الحج، باب الحجامة للمحرم، وفي الطب، باب الحجامة على الرأس، ومسلم رقم (١٢٠٣) في الحج، باب جواز الحجامة للمحرم، والموطأ ١ / ٣٤٩ في الحج، باب حجامة المحرم، والنسائي ٥ / ١٩٤ في حجامة المحرم وسط رأسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد ٥/٣٤٥ قال: ثنا أبو سلمة الخزاعي. و«الدارمي» ١٨٢٧ قال: ثنا مروان ابن محمد. و«البخاري» ٣/١٩ قال: ثنا خالد بن مخلد. وفي ٧/١٦٢ قال: ثنا إسماعيل. و«مسلم» ٤/٢٢ قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا المعلى بن منصور. و«ابن ماجة» ٣٤٨١ قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا خالد بن مخلد. و«النسائي» ٥/١٩٤ قال:حدثني هلال بن بشر، قال: ثنا محمد بن خالد، وهو ابن عَثْمة.\nستتهم - أبو سلمة الخزاعي، ومروان بن محمد، وخلد بن مخلد، وإسماعيل بن أبي أويس، والمعلى بن منصور، ومحمد بن خالد بن عثمة - عن سليمان بن بلال، عن علقمة بن أبي علقمة، عن عبد الرحمن الأعرج، فذكره.\nقلت: أخرجه مالك في «الموطأ» ٧٩٢ مرسلا في الحج - باب حجامة المحرم، قال: عن يحيى بن سعيد، عن سليمان بن يسار فذكره..","vol":"3","page":47},{"text":"١٣٢٤ - (س) جابر بن عبد الله -﵄- «أنَّ النبيَّ -ﷺ-، احْتَجَمَ وهو مُحْرِمٌ من داء كان بهِ» (١) . أخرجه النسائي (٢) .\n_________\n(١) لفظه في النسائي المطبوع: من وثء كان به.\n(٢) ٥ / ١٩٣ في الحج، باب حجامة المحرم من علة تكون به، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:١ - أخرجه أحمد ٣/٣٠٥ قال: ثنا أبو قَطَن، وروح. وفي ٣/٣٥٧ قال: ثنا عبد الوهاب. وفي ٣/٣٨٢ قال: ثنا أبو قطن، وكثير بن هشام. و«أبو داود» ٣٨٦٣ قال: ثنا مسلم بن إبراهيم. و«النسائي» في الكبرى (تحفة الأشراف) ٢٩٧٨ عن إبراهيم بن الحارث. و«ابن خزيمة» ٢٦٦٠ قال: ثنا محمد بن عبد الأعلى الضغاني قال:حدثنا خالد (يعني ابن الحارث) ٠ح وثنا بندار قال حدثني عبد الأعلى (ح) وثنا أحمد بن المقدام العجلي، قال: ثنا بِشر (يعني ابن المفضل) . تسعتهم- أبو قطن، وروح، وعبد الوهاب، وكثير، ومسلم، والحارث، وخالد، وعبد الأعلى، وبشر - عن هشام بن أبي عبد الله.\n٢ - وأخرجه أحمد ٣/٣٦٣ قال: ثنا عفان. و«النسائي» ٥/١٩٣ قال: نا محمد بن عبد الله بن المبارك، قال: ثنا أبو الوليد. كلاهما (عفان، وأبو الوليد) قالا: ثنا يزيد بن إبراهيم.\n٣ - وأخرجه ابن ماجة ٣٠٨٢ قال: ثنا بكر بن خلف أبو بشر، قال: ثنا محمد بن أبي الضيف. و«ابن خزيمة» ٢٦٦١ قال: ثناه الزيادي قال ثنا الفضيل بن سليمان كلاهما (محمد، والفضيل) عن ابن خيثم ثلاثتهم- هشام، ويزيد، وابن خيثم - عن أبي الزبير، فذكره.\n(*) في المطبوع: وثء كان به.","vol":"3","page":48},{"text":"١٣٢٥ - (د س) أنس بن مالك -﵁- «أنَّ رسول اللَّه - ﷺ -، احْتَجَمَ وهو مُحرِمٌ على ظهْرِ القَدَم، مِنْ وَجَعٍ كان بهِ» . أخرجه أبو داود.\nوفي رواية النسائي: «مِنْ وَثْءٍ كانَ بهِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وُثِيَ): وُثِئَت يده فهي موثوءة، ووثأتها أنا: أصابة وثء. والعامة تقول: وَثْيٌ، وهو أن يصيب العظم وصم لا يبلغ الكسر.\n_________\n(١) أبو داود رقم (١٨٣٧) في المناسك، باب المحرم يحتجم، والنسائي ٥ / ١٩٤ في الحج، باب حجامة المحرم على ظهر القدم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه أبو داود في الحج عن أحمد بن حنبل، و«الترمذي» في «الشمائل» عن إسحاق بن منصور، والنسائي في الحج، وفي الطب (في الكبرى) عن إسحاق بن إبراهيم، ثلاثتهم عن عبد الرزاق، عن معمر بن راشد، عن قتادة، عنه، فذكره.\nقال أبو داود: سمعت أحمد يقول: ابن أبي عروبة أرسله عن قتادة.","vol":"3","page":48},{"text":"١٣٢٦ - (ط) نافع: أن عمر -﵁- كان يقول: «لا يحْتَجمُ المحرِمُ، إلا أنْ يُضْطَرَّ إليه ممَّا لا بُد منه» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٥٠ في الحج، باب حجامة المحرم، وإسناده صحيح، ولفظه في الموطأ المطبوع: لا يحتجم المحرم إلا مما لابد له منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه مالك في «الموطأ» ٧٩٣ في الحج - باب حجامة المحرم. فذكره.","vol":"3","page":48},{"text":"١٣٢٧ - (م د ت س) نبيه بن وهب -﵀-: «أنَّ عمر بنَ عُبَيْد اللَّه بنِ مَعْمَرٍ اشتكى عيَنهُ، وهو محرِمٌ، فأراد أنْ يَكْحَلها، فَنهاهُ ⦗٤٩⦘ أبانُ بنُ عثمان (١)، وأَمَرَهُ أن يُضَمِّدَها بالصَّبِرِ (٢)، وحدَّثَهُ عن عثمان عن النبيِّ -ﷺ-: أنهُ كان يَفْعلُهُ» . أخرجه مسلم والترمذي.\nوفي رواية المسلم قال: «خرجنا مع أبانَ بنِ عثمانَ، حتى إذا كُنَّا بِمَلَلٍ (٣) اشتكى عمرُ بنُ عُبيدِ الله عينَيْهِ، فلما كان بالرَّوْحاءِ اشْتدَّ وجعُهُ، فأرَسل إلى أبانَ بن عثمانَ يسأله؟ فأرسل إليه: أنْ اضْمِدْهُما (٤) بالصَّبِرِ، فإن عثمانَ حدَّثَ عن رسول الله - ﷺ - في الرَّجُل إذا اشتكى عَيْنَيْهِ وهو محرِمٌ: ضَمَّدَهُما بالصَّبِرِ» .\nوفي رواية أبي داود قال: «اشتكى عَيْنَيهِ، فأرسل إلى أبانَ بن عثمانَ ⦗٥٠⦘ وهو أميرُ المَوسِم، ما يصنعُ بهما؟ قال: اضْمِدْهما بالصَّبِرِ، فإني سمعتُ عثمانَ يُحدِّثُ ذلك عن رسول الله -ﷺ-» .\nوأخرج النسائي منه المسند فقط، فقال: «للمحرم إذا اُشتكى عَيَنَيْه، أن يُضَمَّدَهُما بالصَّبِرِ» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَيَضْمد): ضمدت الجرح: إذا جعلت عليه الدواء، وضمدته بالزعفران ونحوه: إذا لطَّخته به.\n(المَوْسِم): مجتمع الحاج، سمي بذلك لأنه مَعْلَم لهم. فكأنه مفعل من الوسم.\n_________\n(١) في \" أبان \" وجهان، الصرف وعدمه، والصحيح الأشهر: الصرف، فمن صرفه قال: وزنه فعال، ومن منعه قال: وزنه أفعل، قاله النووي.\n(٢) \" الصبر \" - بفتح الصاد وكسر الباء - ويجوز إسكانها: دواء معروف.\n(٣) ملل: على وزن جبل، موضع في طريق مكة على ثمانية وعشرين ميلًا من المدينة. وقيل: اثنان وعشرون، حكاهما القاضي عياض في المشارق.\n(٤) قال النووي في \" شرح مسلم \" ١ / ٣٨٣: قوله: \" اضمدهما بالصبر \" - هو بكسر الميم - وقوله بعده: \" ضمدهما بالصبر \" هو بتخفيف الميم وتشديدها، يقال: ضمَد وضمَّد بالتخفيف والتشديد، وقوله: \" اضمدهما \"، جاء على لغة التخفيف، ومعناه: اللطخ. واتفق العلماء على جواز تضميد العين وغيرها بالصبر ونحوه، مما ليس بطيب، ولا فدية في ذلك، فإن احتاج إلى ما فيه طيب جاز له فعله وعليه الفدية. واتفق العلماء: على أن للمحرم أن يكتحل بكحل لا طيب فيه إذا احتاج إليه، ولا فدية عليه فيه. وأما الاكتحال للزينة، فمكروه عند الشافعي وآخرين، ومنعه جماعة، منهم الإمام أحمد وإسحاق، وفي مذهب مالك قولان: كالمذهبين، وفي إيجاب الفدية عندهم بذلك خلاف. والله أعلم.\n(٥) مسلم رقم (١٢٠٤) في الحج، باب جواز مداواة المحرم عينيه، وأبو داود رقم (١٨٣٨) في المناسك، باب يكتحل المحرم، والترمذي رقم (٩٥٢) في الحج، باب ما جاء في المحرم يشتكي عينه، والنسائي ٥ / ١٤٣ في الحج، باب الكحل للمحرم، وأخرجه الدارمي في سننه ٢/ ٧١ في المناسك، باب ما يصنع المحرم إذا اشتكى عينيه، وأحمد في مسنده ١ / ٦٠ و٦٥ و٦٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٣٤) قال: ثنا سفيان. و«أحمد» ١/٦٥ (٣٤٦٥) قال: ثنا عفان، قال: ثنا عبد الوارث. وفي ١/٦٨ (٤٩٤) و١/٦٩ (٤٩٧) قال: ثنا سفيان بن عيينة، ومسلم ٤/٢٢ قال: ثنا أبوبكر بن أبي شيبة وعمرو الناقد وزهير بن حرب جميعا عن ابن عيينة. قال أبو بكر: ثنا سفيان بن عيينة. (ح) وثناه إسحاق بن إبراهيم الحنظلي، قال: ثنا عبد الصمد بن عبد الوارث، قال: ثني أبي. و«أبو داود» (١٨٣٨) قال: ثنا أحمد بن حنبل، قال: ثنا سفيان. و«الترمذي» ٩٥٢ قال: ثنا ابن أبي عمر، قال: ثنا سفيان بن عيينة. و«النسائي» ٥/١٤٣ قال: نا قتيبة، قال: ثنا سفيان. و«ابن خزيمة» (٢٦٥٤) قال: ثنا عبد الجبار بن العلاء، قال: ثنا سفيان. كلاهما (سفيان، وعبد الوارث) عن أيوب بن موسى.\n٢ - أخرجه أحمد ١/٥٩) (٤٢٢) قال: ثنا عبد الرزاق، قال: نا معمر، و«أبو داود» (١٨٣٩) قال: ثنا عثمان بن أبي شيبة، قال: ثنا إسماعيل بن إبراهيم بن علية. كلاهما - معمر، وإسماعيل - عن أيوب بن أبي تميمة السختياني، عن نافع.\nكلاهما - أيوب بن موسى، ونافع - عن نُبَيْه بن وهب رجل من الحجبة، عن أبان بن عثمان، فذكره.","vol":"3","page":48},{"text":"١٣٢٨ - (ط) عبد الله بن عمر بن الخطاب -﵄: «نظرَ في مرآةِ لشكْوىً (١) بعيْنَيْهِ وهو محرِمٌ» . أخرجه الموطأ (٢) .\n_________\n(١) وفي نسخة: لشكو.\n(٢) ١ / ٣٥٨ في الحج، باب ما يجوز للمحرم أن يفعله من حديث أيوب بن موسى عن ابن عمر، وإسناده منقطع، فإن أيوب بن موسى بن عمرو بن سعيد بن العاص أبو موسى المكي لم يسمع من ابن عمر، وإنما يروي عن نافع عن ابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك في «الموطأ» (٨١٢) في الحج - باب ما يجوز للمحرم أن يفعله، قال: عن أيوب بن موسى، فذكره.\nقلت: إسناده منقطع، فإن أيوب بن موسى لم يرو عن ابن عمر.","vol":"3","page":50},{"text":"<span data-type=\"title\" id=toc-315>النوع الخامس: في النكاح</span>\n١٣٢٩ - (خ م ت د س) عبد الله بن عباس -﵄-: أن رسولَ اللَّه - ﷺ - «تَزوَّجَ ميمونةَ وهو مُحرِمٌ» . أخرجه الجماعة إلا الموطأ.\nوفي راوية للبخاري قال: «تزوَّجَ مَيْمُوَنةَ في عُمْرَةِ القَضاء» .\nوفي أخرى له قال: «تَزَوَّجَ مَيْمُونَةَ وهو مُحْرِمٌ، وبَنَى بها وهو حَلاَلٌ، ومَاتَتْ بسَرِف» .\nقال أبو داود: قال ابن المسيب: «وَهِم ابنُ عباس في تَزْويج ميمونَةَ وهو مُحْرِمٌ» .\nوفي رواية للنسائي قال: «تَزَوَّجَ نبيُّ الله -ﷺ- ميمونَةَ وهما مُحْرِمان» .\nوفي أخرى له قال: «تَزَوَّجَ رسول اللَّه -ﷺ- وهو مُحْرِمٌ، ولم يذْكُرْ ميْمُونَةَ» .\nوفي أخرى: «أنَّ رسولَ الله - ﷺ - نَكحَ حَرَامًا» .\nوزاد أيضًا في أخرى: «جَعلَتْ أمْرَها إلى الْعبَّاسِ، فأنْكَحَها إيّاه» (١) . ⦗٥٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَنَى بها): بنى بزوجته: دخل بها، والمستعمل في اللغة: بنى عليها. قال الجوهري ولا يقال: بنى بها.\n(وَهَم): بفتح الهاء: ذهب وهمُه إليه وبكسرها: غلط.\n_________\n(١) أخرجه البخاري ٤ /٤٥ في الحج، باب تزويج المحرم، وفي المغازي، باب عمرة القضاء، وفي النكاح، باب تحريم نكاح المحرم، وأبو داود رقم (١٨٤٤) و(١٨٤٥) في المناسك، باب المحرم يتزوج، والترمذي رقم (٨٤٢) في الحج، باب ما جاء في الرخصة في الزواج للمحرم. والنسائي ٥ / ١٩١ و١٩٢ في الحج، باب الرخصة في النكاح للمحرم. أقول: وقد عارض حديث ابن عباس هذا حديث عثمان الآتي برقم (١٣٣٣) ولفظه ⦗٥٢⦘ \" لا ينكح المحرم ولا ينكح ولا يخطب \" قال الحافظ في \" الفتح \": ويجمع بينه وبين حديث ابن عباس بحمل حديث ابن عباس على أنه من خصائص النبي ﷺ. وقال ابن عبد البر: اختلفت الآثار في هذا الحكم؛ لكن الرواية أنه تزوجها وهو حلال، جاءت من طرق شتى، وحديث ابن عباس صحيح الإسناد، لكن الوهم على الواحد أقرب إلى الوهم من الجماعة، فأقل أحوال الخبرين أن يتعارضا، فتطلب الحجة من غيرهما وحديث عثمان صحيح في منع نكاح المحرم فهو المعتمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - عن عكرمة، عن ابن عباس. أخرجه أحمد ١/٢٤٥ (٢٢٠٠) قال: ثنا يونس، قال: ثنا حماد بن سلمة، عن حميد، وفي ١/٢٧٥ (٢٤٩٢) قال: ثنا عبد الله بن بكر، ومحمد بن جعفر، قالا: ثنا سعيد بن أبي عروبة، عن يعلى بن حكيم. وفي ١/٢٨٣ (٢٥٦٥) قال: ثنا عبد الرزاق، قال: نا معمر، عن أيوب، وفي ١/٢٨٦ (٢٥٩٢) ثنا عبد الأعلى عن خالد، وفي (١/٣٥٤ (٣٣١٩) قال: ثنا محمد بن جعفر، قال: ثنا سعيد، عن يعلى بن حكيم. وفي ١/٣٣٦ (٣١٠٩) قال: ثنا عبد الله بن بكر، قال: نا سعيد (ح) وعبد الوهاب، عن سعيد، عن قتادة، ويعلى ابن حكيم. وفي ١/٣٤٦ (٣٢٣٣) قال: ثنا يحيى، عن ابن جريج، قال: ثنا هشام. وفي ١/٣٥١ (٣٢٨٣) قال: ثنا يزيد، قال: نا هشام. وفي ١/٣٥٩ (٣٣٨٤) و١/٣٦٠ (٣٤٠٠) قال: ثنا إسماعيل، قال: أخبرنا أيوب «وعبد بن حميد» ٥٨٤ قال: ثني أبو الوليد، قال: ثني حماد بن سلمة، عن حميد، و«البخاري» ٥/١٨١ قال: ثنا موسى بن إسماعيل، قال: حدثنا وُهيب، قال: حدثنا أيوب. و«أبو داود» ١٨٤٤ قال: حدثنا مُسَدَّد، قال: حدثنا حماد بن زيد، عن أيوب. و«الترمذي» (٨٤٢) قال: حدثنا حميد بن مَسْعَدَة البصري. قال: حدثنا سفيان بن حبيب، عن هشام بن حسان. وفي (٨٤٣) قال: حدثنا قتيبة. قال: حدثنا حماد بن زيد، عن أيوب. و«النسائي» (٥/١٩١) قال: أخبرنا محمد بن إسحاق الصاغاني، قال: حدثنا أحمد ابن إسحاق، قال: حدثنا حماد بن سلمة، عن حميد. وفي (٦/٨٧) قال: أخبرنا عمرو بن علي، عن محمد بن سَوَاء، قال: حدثنا سعيد، عن قتادة، ويعلى بن حكيم.\nستتهم - حُميد الطويل، ويعلى بن حكيم، وأيوب، وقتادة، وهشام بن حسان، وخالد- عن عكرمة، فذكره.\nرواية يعلى بن حكيم: «أنَّ نَبِيَّ الله -ﷺ-، تَزَوَّج مَيْمُونةَ بِنتَ الْحَارِث بِمَاء، يُقَالُ له: سَرِفُ، وهُوَ مُحْرِم، فَلَمَّا قَضَى نَبِيُّ الله -ﷺ-، حَجَّتَهُ، أقْبل، حَتَّى إذَا كَانَ بِذَلِكَ الْمَاءِ، أعْرَسَ بِهَا» .\nوفي رواية ابن جريج، عن هشام، زاد: «واحْتَجَمَ وهُوَ محرم» .\nوفي رواية وهيب: زاد «وبنَى بها، وهو حلال» .\nوفي رواية يزيد عن هشام: «أن رسول الله -ﷺ- تزوج ميمونة بنت الحارث بسرف، وهو محرم، ثم دخل بها بعد ما رجع بسرف» .\nوفي رواية أحمد ١/٣٥٩: «زاد، وبنى بها حلالا بسرف، وماتت بسرف» .\nرواية حميد: «أن النبي -ﷺ- تزوج ميمونة بنت الحارث وهما محرمان» .\n٢ - عن أبي الشعثاء جابر بن زيد، عنه.\nأخرجه الحميدي (٥٠٣) و«أحمد» ٢٢١ (٩٩١٩) قالا: حدثنا سُفيان (ابن عيينة) . و«أحمد» (١/٢٢٨) (٢٠١٤) قال: حدثنا يحيى، عن ابن جُريج. وفي ١/٢٧٠ (٢٤٣٧) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان (الثوري) . وفي ١/٢٨٥ (٢٥٨١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي ١/٣٦٢ (٣٤١٣) قال: حدثنا إسحاق بن يوسف عن سفيان (الثور ي) . وفي ١/٣٣٧ (٣١١٦) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج (ح) وحجاج، عن ابن جريج. و«الدارمي» ١٨٢٩ قال: حدثنا هاشم بن القاسم، قال: حدثنا شعبة. و«البخاري» ٧/١٦ قال: حدثنا مالك بن إسماعيل، قال: أخبرنا ابن عيينة. و«مسلم» ٤/١٣٧ قال: حدثنا أبو بكر بن أبي شيبة، وابن نُمير، وإسحاق الحنظلي، جميعا عن ابن عيينة. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا داود بن عبد الرحمن. و«ابن ماجة» (١٩٦٥) قال: حثنا أبو بكر بن خلاد، قال: حدثنا سفيان بن عيينة، و«الترمذي» ٨٤٤ قال: حدثنا قتيبة، قال: حدثنا داود بن عبد الرحمن العطار. و«النسائي» (٥/١٩١) قال: أخبرنا قتيبة، قال: حدثنا داود (وهو ابن عبد الرحمن العطار) . وفي ٥/١٩١ قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا ابن جريج، وفي (٦/٨٧) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان (ابن عيينة) .\nخمستهم - سفيان بن عيينة، وابن جريج، والثوري، وشعبة، وداود بن عبد الرحمن - عن عمرو بن دينار، عن أبي الشعثاء، فذكره.","vol":"3","page":51},{"text":"١٣٣٠ - (ت) أبو رافع -﵁- قال: «تَزَوَّجَ رسولُ اللَّه - ﷺ - مَيْمُونَةَ وهو حَلالٌ، وبَنَى بها وهو حَلالٌ، وكنْتُ أنا الرَّسُولَ فيما بينهما» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٨٤١) في الحج، باب ما جاء في كراهية تزويج المحرم، وأخرجه احمد في المسند ٦ / ٣٩٢، ٣٩٣ وفي سنده مطر بن طهمان أبو رجاء الوراق السلمي، وهو صدوق، كثير الخطأ، كما قال الحافظ في \" التقريب \". أقول: ولكن يشهد لبعضه الحديثان اللذان بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:أخرجه أحمد (٦/٣٩٢) قال: ثنا عفان ويونس، و«الدارمي» (١٨٣٢) قال: ثنا أبو نعيم. و«الترمذي» ٨٤١ قال: ثنا قتيبة. و«النسائي» في الكبرى (تحفة الأشراف) (٩/١٢٠١٧) عن قتيبة.\nأربعتهم (عفان ويونس، وأبو نعيم، وقتيبة) عن حما بن زيد، عن مطر الوراق، عن ربيعة بن أبي عبد الرحمن، عن سليمان بن يسار، فذكره.\nوقال الترمذي: هذا حديث حسن ولا نعلم أحدا أسنده غير حماد بن زيد عن مطر الوراق، عن ربيعة.\nوقال أيضا: وروي عن يزيد بن الأصم، عن ميمونة، قالت: تزوجني رسول الله -ﷺ- وهو حلال، ويزيد بن الأصم هو ابن أخت ميمونة.","vol":"3","page":52},{"text":"١٣٣١ - (م د ت) ميمونة بنت الحارث -﵂ قالت: «تَزَوَّجَني رسولُ الله - ﷺ - ونحن حَلالاَنِ بِسَرِفَ» . هذه رواية أبي داود.\nوفي رواية مسلم أن النبي -ﷺ-: «تَزوجَها وهو حلالٌ» . قال الراوي- وهو زيد بن الأصم-، وكانت خالتي وخالة ابن عباس.\nوفي رواية الترمذي: «أن النبي - ﷺ - تَزَوَّجها وهو حَلالٌ، وبَنَى بها ⦗٥٣⦘ حلالًا، وماتت بِسرِف، ودفنَاها في الظُّلَّة التي بنى بِها فيها» (١) .\n_________\n(١) أخرجه مسلم رقم (١٤١١) في النكاح، باب تحريم نكاح المحرم، وأبو داود رقم (١٨٤٣) في المناسك، باب المحرم يتزوج، والترمذي رقم (٨٤٥) في الحج، باب ما جاء في الرخصة في تزويج المحرم، وأخرجه أحمد في المسند ٦ / ٣٣٣ و٣٣٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٣٢) قال: حدثنا يحيى بن إسحاق. قال: حدثنا حماد بن سلمة، عن حبيب، يعني ابن الشهيد، عن ميمون بن مهران. وفي (٦/٣٣٣) قال: حدثنا وهب بن جرير. قال: حدثنا أبي. قال: سمعت أبا فزارة. وفي (٦/٣٣٥) قال: حدثنا يونس. قال: حدثنا حماد، يعني ابن سلمة، عن حبيب بن الشهيد، عن ميمون بن مهران، و«الدارمي» (١٨٣١) قال: حدثنا عمرو ابن عاصم. قال: حدثنا حماد بن سلمة، عن حبيب بن الشهيد، عن ميمون بن مهران. و«مسلم» (٤/١٣٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن آدم، قال: حدثنا جرير بن حازم. قال: حدثنا أبو فزارة. و«أبو داود» (١٨٤٣) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن حبيب بن الشهيد، عن ميمون بن مهران. و«ابن ماجة» (١٩٦٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن آدم. قال: حدثنا جرير بن حازم. قال: حدثنا أبو فزارة. و«الترمذي» ٨٤٥ قال: حدثنا إسحاق بن منصور، أخبرنا وهب بن جرير. قال: حدثنا أبي. قا: سمعت أبا فزارة. و«النسائي» في الكبرى «تحفة الأشراف» (١٢/١٨٠٨٢) عن أحمد بن حفص بن عبد الله النيسابوري، عن أبيه، عن إبراهيم، وهو ابن طهمان عن الحجاج، وهو ابن الحجاج، عن الوليد بن زوران، عن ميمون بن مهران.\nكلاهما (ميمون بن مهران، وأبو فزارة راشد بن كيسان) عن يزيد بن الأصم، فذكره.","vol":"3","page":52},{"text":"١٣٣٢ - (ط) سليمان بن يسار -﵀-: «أنَّ رسول الله - ﷺ - بَعثَ أبا رافِعٍ مولاهُ، ورُجلًا من الأنصار، فَزوَّجاهُ مَيمونَةَ بنْت الحارث، ورسول الله - ﷺ - بالمديَنةِ قَبُلَ أن يَخْرُجَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٤٨ في الحج، باب نكاح المحرم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:أخرجه مالك «الموطأ» (٧٨٧) في الحج - باب نكاح المحرم، قال: عن ربيعة بن أبي عبد الرحمن. فذكره.","vol":"3","page":53},{"text":"١٣٣٣ - (م ط ت د س) عثمان بن عفان -﵁-: أن رسول الله -ﷺ- قال: «لا يَنْكِحُ الْمحْرِمُ ولا يُنْكِحُ ولا يَخْطُبُ» (١) . هذه رواية مسلم.\nوفي رواية له وللموطأ وأبي داود: أن نُبيه بن وهب، أخا بني عبد الدار، قال: إن عمر بن عبيد الله أرسل إلى أبان بن عثمان، وأبان يومئذ أمير الحاج، وهما محرمان: إني قد أردْتُ أنَّ أُنكِحَ طلحةَ بن عمرَ بنْتَ شَيبة بن جُبَيْرٍ، وأردْتُ أنْ تَحْضُر، فأنْكَرَ ذلك عليه وقال: سمعت عثمان بن عفانَ يقول: قال رسول الله - ﷺ -: «لا يَنْكِحُ المْحْرِمُ، ولا يُنْكِحُ، ولا يَخْطُبُ» . ⦗٥٤⦘\nولأبي داود أيضًا مثله، وأسقط منه «ولا يخطبُ» .\nوفي رواية الترمذي: قال نبيه: «أرادَ ابنُ مَعْمَرٍ: أنْ يُنْكِحَ ابْنَهُ، فَبعَثَني إلى أبان بن عثمان، وهو أميرُ الموسم، فقلتُ: إنَّ أخاكَ يريدُ: أنَّ يُنْكِحَ ابنه فأحب أن يُشهدك ذلك، قال: لا أُراه إلا أعرابيًا جافيًا إن المحرم لا يَنْكِح [ولايُنْكِحَ] أو كما قال، ثمَّ حدَّثَ عن عثمانَ مِثْلَهُ، يرفعهُ» .\nوفي رواية النسائي قال: «أرسل عمرُ بنُ عُبَيْدِ الله إلى أبانَ بنِ عثمانَ يسألهُ: أيَنْكِحُ المحْرِمُ؟ قال أبانُ: حدَّثَ عثمانُ: أن النبيَّ -ﷺ- قال: لا يَنْكِحُ المحرِمُ، ولا يَخطُبُ» . وفي أخرى مختصرًا مثل مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعرابيًا جافيًا): الأعرابي: ساكن البادية، وهو موصوف بالجفاء والغلظة، لبعده من مجاورة الأكياس، ومعاشرة أهل الحضر.\n_________\n(١) بالجزم والرفع في \" ينكح \" و\" يخطب \" على النفي والنهي.\n(٢) أخرجه مسلم رقم (١٤٠٩) في النكاح، باب تحريم نكاح المحرم، والموطأ ١ / ٣٤٨ و٣٤٩ في الحج، باب نكاح المحرم، وأبو داود رقم (١٨٤١) في المناسك، باب المحرم يتزوج، والترمذي رقم (٨٤٠) في الحج، باب ما جاء في كراهية تزويج المحرم، والنسائي ٥ / ١٩٢ في الحج، باب النهي عن النكاح للمحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في «الموطأ» صفحة (٢٢٩) . و«أحمد» (١/٥٧) (٤٠١) و(١/٧٣) (٥٣٤) قال: حدثنا يحيى بن سعيد، عن مالك. وفي (١/٦٤) (٤٦٢) قال: حدثنا عبد الله بن بكر، ومحمد بن جعفر، قالا: حدثنا سعيد، عن مطر ويعلى بن حكيم، وفي (١/٦٨) (٤٩٢) قال: حدثنا إسماعيل، قال: حدثنا أيوب. و«الدارمي» (١٨٣٠) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب. و«مسلم» (٤/١٣٦) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك (ح) وحدثنا محمد بن أبي بكر المقدمي، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٤/١٣٧) قال: حدثني أبو غسان المسمعي، قال: حدثنا عبد الأعلى (ح) وحدثني أبو الخطاب زياد بن يحيى، قال: حدثنا محمد ابن سواء، قالا جميعا: حدثنا سعيد، عن مطر، ويعلى بن حكيم. و«أبو داود» ١٨٤١ قال: حدثنا القعنبي، عن مالك. وفي (١٨٤٢) قال: حدثنا قتيبة بن سعيد، أن محمد بن جعفر، حدثهم، قال: حدثنا سعيد، عن مطر، ويعلى بن حكيم. و«ابن ماجة» (١٩٦٦) قال: حدثنا محمد بن الصباح، قال: حدثنا عبد الله بن رجاء المكي، عن مالك بن أنس. و«الترمذي» (٨٤٠) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن عُلية، قال: حدثنا أيوب. و«عبد الله بن أحمد» (١/٧٣) (٥٣٥) قال: حدثني محمد بن أبي بكر المقدمي، قال: حدثنا حماد بن زيد، عن أيوب. و«النسائي» (٥/١٩٢) قال: أخبرنا قتيبة، عن مالك (ح) وأخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، عن مالك، وفي (٦/٨٨) قال: أخبرنا هارون بن عبد الله، قال: حدثنا معن، قال: حدثنا مالك (ح) والحارث بن مسكين قراءة عليه وأنا أسمع عن ابن القاسم، قال: حدثني مالك (ح) وحدثنا أبو الأشعث، قال: حدثنا يزيد - وهو ابن زريع، قال: حدثنا سعيد، عن مطر، ويعلى بن حكيم، و«ابن خزيمة» (٢٦٤٩) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، قال: حدثنا مالك. أربعتهم - مالك، ومطر، ويعلى، وأيوب- عن نافع.\n٢ - وأخرجه الحميدي (٣٣) قال: حدثنا سفيان، و«أحمد» (١/٦٥) (٤٦٦) قال: حدثنا عفان، قال: حدثنا عبد الوارث. وفي (١/٦٩) (٤٩٦) قال: حدثنا سفيان. و«الدارمي» (٢٢٠٤) قال: أخبرنا عثمان بن محمد، قال: حدثنا ابن عيينة. و«مسلم» ٤/١٣٧ قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب جميعا عن ابن عُيينة، قال زهير: حدثنا سفيان بن عيينة. و«النسائي» (٥/١٩٢) قال: أخبرنا محمد بن عبد الله بن يزيد، عن سفيان. كلاهما (سفيان بن عيينة، وعبد الوارث) عن أيوب بن موسى.\n٣ - وأخرجه مسلم ٤/١٣٧ قال: حدثنا عبد الملك بن شعيب بن الليث، قال: حدثني أبي، عن جدي، قال: حدثني خالد بن يزيد، قال: حدثني سعيد بن أبي هلال.\nثلاثتهم - نافع، وأيوب بن موسى، وسعيد - عن نُبَيْه بن وهب الحجبي، عن أبان بن عثمان، فذكره.","vol":"3","page":53},{"text":"١٣٣٤ - (ط) نافع: أن ابن عمر -﵄ - كان يقول: «لا يَنْكِحُ المحرِم ولا يُنكِحَ، ولا يَخْطُبُ على نَفْسِه، ولا على غيرهِ» . ⦗٥٥⦘ أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٤٩ في الحج، باب نكاح المحرم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في «الموطأ» ٧٩٠ في الحج - باب نكاح المحرم، قال: عن نافع. فذكره.","vol":"3","page":54},{"text":"١٣٣٥ - (ط) - أبوغطفان المري -﵀ -: «أنَّ أباهُ طريفًا تَزَوَّجَ امرأةً وهو محرِمٌ، فردَّ عمرُ نِكاحَهُ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٤٩ في الحج، باب نكاح المحرم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك في «الموطأ» ٧٨٩ في الحج - باب نكاح المحرم قال: عن داود بن الحصين. فذكره.","vol":"3","page":55},{"text":"<span data-type=\"title\" id=toc-316>النوع السادس: في الصيد</span>\n١٣٣٦ - (خ م ط ت د س) أبو قتادة -﵁- قال: «كنتُ يومًا جالسًا معَ رِجالِ من أصحاب النبي - ﷺ -، في منزلٍ في طريق مكة، ورسولُ الله -ﷺ- أمَامَنا، والقومُ مُحْرِمونَ، وأنَا غيرُ محرمٍ، عامَ الحُدَيْبيةِ، فَأَبْصَروُا حمارًا وحشِيًّا، وأنا مَشْغُولٌ، أخْصِفُ نَعلي، فلم يُؤْذنُوني، وأحبُّوا لو أنَني أبْصَرْتُهُ، والتَفَتُّ فأَبصرتهُ، فقُمتُ إلى الفرس فأسْرَجْتُهُ، ثم ركبتُ ونسيتُ السَّوْطَ والرُّمْحَ، فقلتُ لهم: ناوِلُوني السَّوط والرُّمْحَ قالوا: لا، والله لا نُعينُكَ عليه، فَغضبتُ، فنزلتُ فأخَذْتُهما، ثم ركبتُ فَشَدَدْتُ على الحمار، فُعَقَرْتُهُ، ثم جئتُ به وقد ماتَ، فوقَعُوا فيه يأكلُونَهُ، ثمَّ إنهم شَكُّوا في أكْلِهِمِ إيَّاهُ وهُمْ حُرُمٌ، فَرُحْنا ⦗٥٦⦘ وخبأتُ العَضُدَ معي، فأدْرَكْنا رسول اللَّه -ﷺ-، فسألناهُ عن ذلك، فقال: هل معكم منه شيءٌ؟ فقلتُ: نعم فَناولُتُهُ العَضُدَ، فأكَلَهَا وهو محرِمٌ» .\nزاد في رواية: «أن النبي -ﷺ-، قال لهم إنما هي طُعْمَةٌ أطُعَمَكُمُوهَا الله» .\nوفي أخرى: «هو حلالٌ فكُلوهُ» .\nوفي أخرى عن عبد الله بن أبي قتادة قال: انطلق أبي عام الحديبية فأحرم أصحابُهُ ولم يُحْرِم، وحُدِّثَ النبيُّ -ﷺ- أنَّ عَدُوًّا يَغْزُوهُ، فانطلق النبي - ﷺ -، فبينما أنا مع أصحابه يَضْحَكُ بعضُهم إلى بعضٍ (١) فنظرتُ ⦗٥٧⦘ فإذا أنا بِحمارِ وحشٍ، فحملتُ عليه، فطعَنْتهُ فَأْثَبتُّهُ، واستعنت بهم، فأَبَوْا أن يُعينوني، فَأكَلْنَا من لَحْمِهِ، وخشِينا أنْ نُقْتَطَعَ، فطلبتُ النبيَّ -ﷺ-: أُرَفِّعُ فَرَسِي شَأْوًا، وأسيرُ شأْوًا، فَلَقِيتُ رَجُلًا من بني غِفارٍ في جَوْفِ الليل فقلت: أين تركت النبي -ﷺ-؟ قال: تركته بتَعْهِن، وهو قائل السقيا (٢)، [فلحقته]، فقُلتُ: يارسول اللَّه، إنَّ أهْلَكَ - وفي رواية: أصحابَكَ - يقرؤونَ عليك السلام ورحمة الله، إنهم قد خَشُوا أَنْ يقْتَطَعُوا دُونَك، فَانْتَظِرْهُمْ، فَفَعلَ، قلتُ: يا رسول الله، إني أصبْتُ حِمارَ وحْشِ، وعندي منه فَاضِلَةٌ، فقال للقوم: «كُلوا، وهم محرِمُونَ» . ⦗٥٨⦘\nوفي أخرى قال: «كُنَّا مع النبيِّ -ﷺ- بالْقَاحةِ (٣) على ثَلاثٍ، ومِنَّا الْمحُرِم ومنَّا غير المحرِم (٤)، فرأيتُ أَصحابي يَتَراءَوْن شيئًا، فنظرتُ فإذا حمارُ وحشٍ» ... الحديث.\nوفي أخرى قال: «إنَّ رسول اللَّه -ﷺ- خَرجَ حاجًا، فخرجُوا معه، فَصرَف طَائفَة منهم، فيهم أبو قَتادَةَ، قال: خُذُوا ساحِلَ الْبحْرِ، حتَّى نلْتَقي، فأخذُوا ساحل البحر، فلما أنصرَفُوا أحرُموا كلُّهمْ، إلا أبا قَتادةَ لم يُحْرِمْ، فَبَيْنا هم يسيرُون، إذْ رأوا حُمْرَ وحشٍ، فحمل أبو قتادة على الْحُمُر، فَعَقَر منها أتانًا» ... وذكر الحديث.\nوفيه: فقال لهم النبي -ﷺ-: «أمِنْكُمْ أحدٌ أمرَهُ أَنْ يَحْمِلَ عليها، أو أشارَ إليها؟»، قالوا: لا، قال: «فَكُلُوا ما بقي من لحمها» . ⦗٥٩⦘ هذه رواية البخاري ومسلم.\nولمسلم [عن أبي قتادة] قال: «انطَلَقَ أبي مع رسول اللَّه - ﷺ - عام الْحُدَيْبِيَةِ، فأحْرَمَ أصحابُهُ ولم يُحْرِمْ، وحُدِّثَ رسولُ اللَّه - ﷺ -: أَنَّ عَدُوًا بغَيْقَه (٥)، فانطلَقَ رسول اللَّه - ﷺ - ... وذكر نحو الرواية التي فيها: وهو قائلٌ السُّقْيا، ... وفي آخرها: فقال للقوم: كلُوا وهم مُحْرِمُون» .\nوفي أخرى له قال: «أمِنكُمْ أحدٌ أمَرَهُ أنْ يَحْمِلَ عليها أو أشارَ إليها؟» .\nوفي أخرى قال: «أشرْتُمْ، أو أَعَنُتمْ، أَو أَصدْتُمْ؟ قال شعبةُ: لا أَدري قال: أعنتُم، أو أَصدْتُم» .\nوفي رواية الموطأ والترمذي وأبي داود والنسائي نحو من إحدى هذه الروايات.\nوللنسائي أيضا مثلُ رواية عبد الله بن أبي قتادة (٦) . ⦗٦٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أخصف): خصف نعله يخصفها: إذا أطبق طاقًا على طاق، وأصل الخصف: الضم والجمع.\n(فعقرته) عقرت الصيد: إذا أصبته بسهم أو غيره فقتلته.\n(فأثبته) أي: حبسته وجعلته ثابتًا في مكانه.\n(نُقتطع) اقتطعت الشئ: إذا أخذته لنفسك، والمراد: أن يحال بينك وبينهم.\n(شأوًا) الشأو: الشوط والطلق.\n(بتَعْهن - والسقيا): موضعان.\n(قائل السقيا) أي: أن يكون في القائلة عندها.\n(الأتان): [الأنثى] من الحمير، ولايقال: أتانة، كذا قال الجوهري.\n(أصدتم؟) تقول: صدت الصيد وأصدت غيري: إذا حملته على الصيد وأغريته به.\n_________\n(١) قال النووي في \" شرح مسلم \" ١ / ٣٨٠: وفي الرواية الأخرى: \" يضحك بعضهم إلي؛ إذ بصرت فإذا أنا بحمار وحش \". هكذا وقع في جميع نسخ بلادنا \" يضحك إلي \" بتشديد الياء. قال القاضي: هذا خطأ وتصحيف، ووقع في رواية بعض الرواة عن مسلم. والصواب \" يضحك بعضهم إلى بعض \" فأسقط لفظة \" بعض \" والصواب: إثباتها كما هو مشهور في باقي الروايات؛ لأنهم لو ضحكوا إليه لكانت إشارة منهم. وقد قالوا: إنهم لم يشيروا إليه.\nقال النووي: لا يمكن رد هذه الرواية، فقد صحت هي والرواية الأخرى، وليس في واحدة منهما دلالة، ولا إشارة إلى الصيد، فإن مجرد الضحك ليس فيه إشارة.\nقال العلماء: وإنما ضحكوا تعجبًا من عروض الصيد، ولا قدرة لهم عليه لمنعهم منه. والله أعلم.\nوقد صوب الحافظ في الفتح ما قاله القاضي، وقال: وقول النووي: \"قد صحت الرواية\" فيه نظر. انظر الفتح ٤ / ٢٠.\n(٢) قال النووي: \" تعهن \" - بفتح التاء المثناة وسكون العين المهملة بعدها هاء مفتوحة -: هي عين ماء على ثلاث أميال من السقيا، وهي بتاء مثناة فوق مكسورة ومفتوحة، ثم عين مهملة ساكنة ثم هاء مكسورة ثم نون، قال القاضي عياض: هي بكسر التاء وفتحها، قال: وروايتنا عن الأكثرين بالكسر، قال: وكذا قيدها البكري في معجمه، قال القاضي: وبلغني عن أبي ذر الهروي أنه قال: سمعت العرب تقولها بضم التاء وفتح العين وكسر الهاء، وهذا ضعيف.\nوقال في النهاية قوله: \" بتعهن \" قال أبو موسى: هو بضم التاء والعين وتشديد الهاء - موضع فيما بين مكة والمدينة - ومنهم من يكسر التاء - وأصحاب الحديث يقولونه - بكسر التاء وسكون العين -.\nقوله \" قائل \": روي بوجهين، أصحهما وأشهرهما: \" قائل \" بهمزة بين الألف واللام من القيلولة. ومعناه: تركته بتعهن، وفي عزمه أن يقيل بالسقيا. ومعنى \" قائل \": سيقيل، ولم يذكر القاضي في \" شرح مسلم \" غير هذا المعنى، وكذلك صاحب المطالع والجمهور. والوجه الثاني: أنه \" قابل \" بالباء الموحدة، وهو ضعيف وغريب، وكأنه تصحيف، وإن صح فمعناه: إن \" تعهن \" موضع مقابل السقيا. والسقيا: - بضم السين وإسكان القاف وبعدها ياء مثناة من تحت وهي مقصورة - وهي قرية جامعة بين مكة والمدينة من أعمال الفرع - بضم الفاء وإسكان الراء وبالعين المهملة -.\n(٣) قال النووي: قوله: \" بالقاحة \" القاحة - بالقاف وبالحاء المهملة المخففة - هذا هو الصواب المعروف في جميع الكتب، والذي قاله العلماء من كل طائفة. قال القاضي: كذا قيدها الناس كلهم، ورواه بعضهم عن البخاري بالفاء، وهو وهم، والصواب: بالقاف - وهو واد على نحو ميل من السقيا، وعلى ثلاث مراحل من المدينة.\n(٤) قال النووي: قوله: \" فمنا المحرم ومنا غير المحرم \" قد يقال: كيف كان أبو قتادة وغيره غير محرمين وقد جاوزوا ميقات المدينة، وقد تقرر أن من أراد حجًا أو عمرة لا يجوز له مجاوزة الميقات غير محرم؟ قال القاضي في جواب هذا: قيل إن المواقيت لم تكن وقتت بعد، وقيل: لأن النبي ﷺ بعث أبا قتادة ورفقته لكشف عدو لهم بجهة الساحل، كما ذكره مسلم في الرواية الأخرى، وقيل: إنه لم يكن خرج مع النبي ﷺ من المدينة، بل بعثه أهل المدينة بعد ذلك إلى النبي ﷺ؛ ليعلمه أن بعض العرب يقصدون الإغارة على المدينة، وقيل: إنه خرج معهم ولكنه لم ينو حجًا ولا عمرة، قال القاضي: وهذا بعيد. والله أعلم.\n(٥) قال النووي: \" غيقة \" هي بغين معجمة مفتوحة، ثم ياء مثناة من تحت ساكنة، ثم قاف مفتوحة: موضع من بلاد بني غفار، بين مكة والمدينة، قال القاضي: وقيل: هي بئر ماء لبني ثعلبة.\n(٦) أخرجه البخاري ٤ /٢٢ في الحج، باب إذا رأى المحرمون صيدًا فضحكوا ففطن الحلال، وباب إذا صار الخلاف فأهدي للمحرم الصيد يأكله، وباب لا يعين المحرم الحلال في قتل الصيد. وباب لا يشير المحرم إلى الصيد لكي يصطاده الحلال، وفي الهبة، باب من استوهب من أصحابه شيئًا، وفي الجهاد، باب اسم الفرس والحمار، وباب ما قيل في الرماح، وفي المغازي، باب غزوة الحديبية، وفي الأطعمة، باب تعرق العضد، وفي الذبائح، باب ما جاء في التصيد، وباب التصيد على الجبال، ومسلم رقم (١١٩٦) في الحج، باب تحريم الصيد للمحرم، والموطأ ١ / ٣٥٠ في الحج، باب ما يجوز ⦗٦٠⦘ للمحرم أكله من الصيد، والترمذي رقم (٨٤٧) في الحج، باب ما جاء في أكل الصيد، وأبو داود رقم (١٨٥٢) في المناسك، باب لحم الصيد للمحرم، والنسائي ٥ / ١٨٢ في الحج، باب ما يجوز للمحرم أكله من الصيد، وأخرجه ابن ماجة رقم (٣٠٩٣) في المناسك، باب الرخصة في ذلك إذا لم يصد له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأ - عن نافع مولى أبي قتادة، عنه:\n١ - أخرجه مالك «الموطأ» صفحة (٢٣٠) . و«أحمد» (٥/٣٠١) قال: قرأت على عبد الرحمن بن مهدي. و«البخاري» (٤/٤٩) قال: حدثنا عبد الله بن يوسف وفي (٧/١١٥) قال: حدثنا إسماعيل. و«مسلم» (٤/١٥) قال: حدثنا يحيى بن يحيى (ح) وحدثنا قتيبة. و«أبو داود» (١٨٥٢) قال: حدثنا عبد الله بن مسلمة. و«الترمذي» (٨٤٧) قال: حدثنا قتيبة. و«النسائي» (٥/١٨٢) قال: أخبرنا قتيبة. ستتهم (عبد الرحمن، وعبد الله بن يوسف، وإسماعيل بن أبي أويس، ويحيى بن يحيى، وقتيبة، وعبد الله بن مسلمة) عن مالك بن أنس، عن أبي النضر مولى عمر بن عبيد الله التيمي.\n٢ - وأخرجه الحميدي (٤٢٤) . و«أحمد» (٥/٢٩٦) . و«البخاري» (٣/١٥) قال: حدثنا عبد الله بن محمد (ح) وحدثنا علي بن عبد الله. و«مسلم» (٤/١٤) قال حدثنا قتيبة بن سعيد ح وحدثنا ابن أبي عمر. ستتهم (الحميدي، وأحمد بن حنبل، وعبد الله بن محمد، وعلي بن عبد الله، وقتيبة، وابن أبي عمر) قالوا: حدثنا سفيان. قال: حدثنا صالح بن كيسان.\n٣ - وأخرجه أحمد (٥/٣٠٦) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني عبد الله بن أبي سلمة مولى بني تميم.\nثلاثتهم - سالم أبو النضر، وصالح بن كيسان، وعبد الله بن أبي سلمة - عن أبي محمد نافع مولى أبي قتادة، فذكره.\n(*) أخرجه البخاري (٧/١١٥) قال: حدثنا يحيى بن سليمان. قال: حدثني ابن وهب. قال: أخبرنا عمرو، أن أبا النضر حدثه، عن نافع مولى أبي قتادة وأبي صالح مولى التوأمة، سمعنا أبا قتادة. قال: فذكره.\n(*) أخرجه أحمد (٥/٣٠٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سعد بن إبراهيم. قال: سمعت رجلا (قال سعد: كان يقال له: مولى أبي قتادة، ولم يكن مولى) يحدث عن أبي قتادة، فذكره.\nب - عن عبد الله بن أبي قتادة، عن أبيه:\n١ - أخرجه أحمد (٥/٣٠١) قال: ثنا إسماعيل، عن هشام الدستوائي. وفي (٥/٣٠٤) قال: ثنا عبد الرزاق. قال: نا معمر. و«الدارمي» (١٨٣٣) قال: نا يزيد بن هارون. قال: هشام الدستوائي. و«البخاري» (٣/١٤) قال: ثنا معاذ بن فضالة، قال: ثنا هشام وفي (٣/١٥) و(٥/١٥٦) قال: ثنا سعيد بن الربيع. قال: ثنا على بن المبارك. و«مسلم» (٤/١٥) قال: ثنا صالح السلمي، قال: ثنا معاذ بن هشام. قال: ثني أبي. وفي (٤/١٦) قال: ثنا عبد الله بن عبد الرحمن الدارمي. قال: نا يحيى بن حسان. قال: ثنا معاوية، وهو ابن سلام.\nو«ابن ماجة» (٣٠٩٣) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق. قال: أنبأنا معمر. و«النسائي» (٥/١٨٥) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. قال: حدثنا هشام. وفي (٥/١٨٦) . قال: أخبرنى عبيد الله بن فضالة بن إبراهيم النسائي. قال: أنبأنا محمد، وهو ابن المبارك الصوري. قال: حدثنا معاوية، وهو ابن سلام. و«ابن خزيمة» (٢٦٤٢) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. أربعتهم - هشام الدستوائي، ومعمر، وعلي بن المبارك، معاوية بن سلام - عن يحيى بن أبي كثير.\n٢ - وأخرجه أحمد (٥/٣٠٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. و«الدارمي» (١٨٣٤) قال: أخبرنا أبو الوليد. قال: حدثنا شعبة. و«البخاري» (٣/١٦) . قال: حدثنا موسى بن إسماعيل. قال: حدثنا أبو عوانة. و«مسلم» (٤/١٦) . قال: حدثني أبو كامل الجحدري. قال: حدثنا أبو عوانة. (ح) وحدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة (ح) وحدثني القاسم بن زكريا. قال: حدثنا عبيد الله، عن شيبان، و«النسائي» (٥/١٨٦) قال: أخرنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أنبأنا شعبة. و«ابن خزيمة» (٢٦٣٥) قال: حدثنا محمد بن بشار. قال: حدثنا أبو عامر. قال: حدثنا شعبة (ح) وحدثنا محمد بن عبد الله بن بزيغ. قال: حدثنا ابن أبي عدي، عن شعبة. ح وحدثنا محمد بن الوليد. قال: حدثنا ابن أبي عدي، عن شعبة. وفي (٢٦٣٦) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا يزيد، يعني ابن هارون، قال: أخبرنا شعبة. ثلاثتهم (شعبة، وأبو عوانة، وشيبان) عن عثمان بن عبد الله بن موهب.\n٣ - وأخرجه أحمد (٥/٣٠٥) قال: حدثنا عبيدة بن حميد. و«مسلم» (٤/١٧) قال: حدثناه أبو بكر بن أبي شيبة. قال: حدثنا أبو الأحوص (ح) وحدثنا قتيبة وإسحاق. عن جرير. ثلاثتهم (عبيدة، وأبو الأحوص، وجرير) عن عبد العزيز بن رفيع.\n٤- وأخرجه أحمد ٥/٣٠٧ قال: حدثنا حسين. قال: حدثنا ابن أبي ذئب، عن صالح، يعني ابن أبي حسان.\n٥ - وأخرجه البخاري (٣/٢٠٢) و(٧/٩٥) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني محمد بن جعفر. وفي (٤/٣٤) قال: حدثنا محمد بن أبي بكر. قال: حدثنا فضيل بن سليمان، وفي (٧/٩٥) قال: حدثني محمد بن المثنى. قال: حدثني عثمان بن عمر. قال: حدثنا فليح. و«مسلم» (٤/١٧) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا فضيل بن سليمان النميري. و«النسائي» (٧/٢٠٥) قال: أخبرنا محمد بن وهب. قال: حدثنا محمد بن سلمة. قال: حدثني أبو عبد الرحيم. قال: حدثني زيد بن أبي أنيسة. و«ابن خزيمة» (٢٦٤٣) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا ابن أبي حازم. خمستهم (محمد بن جعفر بن أبي كثير، وفضيل بن سليمان، وفليح بن سليمان، وزيد بن أبي أنيسة، وابن أبي حازم) عن أبي حازم.\nخمستهم - يحيى بن أبي كثير، وعثمان بن عبد الله بن موهب، وعبد العزيز بن رفيع، وصالح بن أبي حسان، وأبو حازم سلمة بن دينار - عن عبد الله بن أبي قتادة، فذكره.\nج - عن عطاء بن يسار، عنه:\nأخرجه مالك «الموطأ» ص (٢٣٠)، وأحمد (٥/٣٠١)، و«البخاري» (٣/٢٠٢) و(٤/٤٩) و(٧/٩٥) و(٧/١١٥) . و«مسلم» (٤/١٥) . و«الترمذي» (٨٤٨) ..","vol":"3","page":55},{"text":"١٣٣٧ - (خ م ط ت س) الصعب بن جثامة -﵁-: «أنه أهدى إلى رسول الله -ﷺ- حِمارًا وحْشيًا، وهو بالأْبواءِ (١) أوْ بِوَدَّانَ - فَرَدَّهُ عليه، فَلمَّا رأى مَا في وجْهه، قال: إنّا لم نَرُدَّهُ عَلَيْكَ، إلا أنَّا حُرُمٌ» (٢) .\nوفي رواية قال: فلما رأى رسول الله -ﷺ- ما في وجهي قال: إنا لم نرده عليك، إلا أنا حُرُمٌ.\nومن الرواة من قال: عن ابن عباس: «أنَّ الصَّعْب بنَ جثَّامَةَ أهدى ⦗٦٢⦘ إلى النبيِّ - ﷺ - حِمَارَ وحشٍ وهو محرم» .\nفجعله من مسند ابن عباس: هذه رواية البخاري ومسلم.\nوأخرج الموطأ والترمذي والنسائي: الرواية الأولى.\nوفي أخرى للنسائي: قال ابن عباس: إن الصعب بن جثامة أهدى إلى النبي -ﷺ- رجل حمار وحش تقطر دمًا، وهو محرم، وهو بقديد، فردها عليه (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رِجله): أراد برجله: فخذه، وقد جاء في حديث آخر وعني به أحد شقي الذبيحة.\n_________\n(١) قال النووي: الأبواء - بفتح الهمزة وإسكان الموحدة وبالمد - وودان - بفتح الواو، وتشديد الدال المهملة - وهما مكانان بين مكة والمدينة.\n(٢) قال النووي: قوله \" إنا لم نرده عليك \" قال القاضي عياض ﵀: رواية المحدثين في هذا الحديث \" لم نرده \" - بفتح الدال - قال: وأنكره محققو شيوخنا من أهل العربية، وقالوا: هذا غلط من الرواة، وصوابه ضم الدال.\nقال: ووجدته بخط بعض الأشياخ بضم الدال، وهو الصواب عندهم، على مذهب سيبويه في مثل هذا من المضاعف إذا دخلت عليه الهاء: أن يضم ما قبلها في الأمر ونحوه من المجزوم، مراعاة للواو التي توجبها ضمة الهاء بعدها؛ لخفاء الهاء، فكأن ما قبلها ولي الواو، ولا يكون ما قبل الواو إلا مضمومًا، هذا في المذكر. وأما المؤنث مثل \" ردها \" وجبها - فمفتوح الدال - ونظائرها مراعاة للألف. هذا آخر كلام القاضي، فأما \" ردها \" ونظائرها من المؤنث: ففتح الدال لازم بالاتفاق، وأما \" رده \" ونحوه للمذكر. ففيه ثلاثة أوجه، أصحها: وجوب الضم، كما ذكره القاضي، والثاني: الكسر، وهو ضعيف، والثالث: الفتح، وهو أضعف منه.\nوممن ذكره: ثعلب في الفصيح، لكن غلطوه؛ لكونه أوهم فصاحته ولم ينبه على ضعفه.\nوقوله: \" إلا أنا حرم \" قال النووي: هو بفتح الهمزة، و\" حرم \" - بضم الحاء والراء - أي: محرمون.\n(٣) أخرجه البخاري ٤ /٢٦ و٢٧ و٢٨ في الحج، باب إذا أهدي للمحرم حمارًا وحشيًا حيًا لم يقبل، وفي الهبة، باب قبول هدية الصيد، وباب من لم يقبل الهدية لعلة، ومسلم رقم (١١٩٣) في الحج، باب تحريم الصيد للمحرم، والموطأ ١ / ٣٥٣ في الحج، باب ما لا يحل للمحرم أكله من الصيد، والترمذي رقم (٨٤٩) في الحج، باب ما جاء في كراهية لحم الصيد للمحرم، والنسائي ٥ / ١٨٣ و١٨٤ و١٨٥ في الحج، باب ما لا يجوز للمحرم أكله من الصيد، وأخرجه ابن ماجة رقم (٣٠٩٠) في المناسك، باب ما ينهى عنه المحرم من الصيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجها مالك «الموطأ» ٢٣٢. و«الحميدي» ٧٨٣ قال: ثنا سفيان، و«أحمد» ٤/٣٧ قال: ثنا سفيان. وفي ٤/٣٨ قال: قرأت على عبد الرحمن بن مهدي: مالك بن أنس. وفي (٤/٣٨) قال: ثنا عبد الرزاق، قال: ثنا معمر، وفي (٤/٣٨) قال: ثنا محمد بن بكر، قال: نا ابن جريج. وفي (٤/٣٨) قال: ثنا يزيد بن هارون، قال: ثنا ابن أبي ذئب، والدارمي (١٨٣٧) قال: نا محمد بن يوسف، قال: ثنا ابن عيينة. والبخاري (٣/١٦) قال: ثنا عبد الله بن يوسف، قال: نا مالك. وفي (٣/٢٠٣) قال: ثنا إسماعيل، قال: ثني مالك. وفي (٣/٢٠٨) قال: ثنا أبو اليمان، قال: نا شعيب، وفي (٤/٧٤) قال: ثنا علي بن عبد الله، قال: ثنا سفيان. ومسلم (٤/١٣) قال: ثنا يحيى بن يحي، قال: قرأت على مالك. وفي (٤/١٣) قال: ثنا يحيى بن يحيى، ومحمد بن رُمح، وقتيبة، جميعا عن الليث بن سعد، (ح) وثنا عبد بن حميد، قال: ثنا عبد الرزاق، قال: نا معمر.\nوحدثنا حسين الحُلْواني، قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. (ح) وحدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وعمرو الناقد، قالوا: حدثنا سفيان بن عيينة. وابن ماجة (٣٠٩٠) قال: حدثنا أبو بكر بن أبي شيبة، وهشام بن عمار، قالا: حدثنا سفيان بن عيينة. (ح) وحدثنا محمد بن رُمح، قال: أنبأنا الليث بن سعد. والترمذي (٨٤٩) قال: حدثنا قُتيبة، قال: حدثنا الليث. وعبد الله بن أحمد، في زياداته على المسند (٤/٧١) قال: حدثنا محمد بن أبي بكر، وهو المقدمي، قال: حدثنا محمد بن ثابت العبدي، قال: حدثنا عمرو بن دينار، وفي (٤/٧١) قال: حدثني أبو خيثمة زهير بن حرب، قال: حدثنا سفيان. وفي (٤/٧١) قال: حدثنا مصعب بن عبد الله، قال: حدثني مالك بن أنس. (ح) وحدثنا منصور بن أبي مزاحم، قال: حدثنا أبو أويس عبد الله بن أويس، سمعت منه في خلافة المهدي، وفي (٤/٧٢) قال: حدثني إسحاق بن منصور، قال: أخبرنا يعقوب بن إبراهيم (يعني ابن سعد)، قال: أخبرنا أبي، عن صالح (يعني ابن كيسان)، وفي (٤/٧٢) قال: حدثنا إسحاق، قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب، وفي (٤/٧٢) قال: حدثني إسحاق بن منصور، قال: أخبرنا أبو اليمان، الحكم بن نافع، قال: أخبرنا شعيب. وفي (٤/٧٣) قال: حدثنا إسحاق بن منصور الكوسج، قال: أخبرنا ابن شميل (يعني النضر) قال: أخبرنا محمد (هو ابن عمرو) وفي (٤/٧٣) قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد الله بن الزبير (يعني الحميدي) قال: حدثنا سفيان. وفي (٤/٧٣) قال: حدثنا إسحاق بن منصور، قال: أخبرنا عبد الله بن مسلمة، عن مالك. وفي (٤/٧٣) قال: حدثنا إسحاق، قال: أخبرنا روح بن عبادة مثله - يعني عن مالك والنسائي (٥/١٨٣) قال: أخبرنا قُتيبة بن سعيد، عن مالك. «وابن خزيمة» (٢٦٣٧) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، (ح) وحدثنا محمد بن معمر القيسي، قال: حدثنا محمد بن بكر البرساني، قال: أخبرنا ابن جريج.\nجميعهم (مالك، وسفيان بن عيينة، ومعمر، وابن جريج، وابن أبي ذئب، وشعيب، والليث بن سعد، وصالح بن كيسان، وعمرو بن دينار، وأبو أويس، وعبد الله بن أويس، وابن أخي ابن شهاب، ومحمد بن عمرو) عن ابن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن عبد الله بن عباس، فذكره.\n(*) أخرجه الدارمي (١٨٣٥) قال: أخبرنا محمد بن عيسى،، وعبد الله بن أحمد في زياداته على المسند (٤/٧١) قال: حدثني عبيد الله بن عمر القواريري وفي (٤/٧٢) قال: حدثنا محمد بن سليمان بن حبيب لوين. والنسائي (٥/١٨٤) قال: أخبرنا قتيبة. أربعتهم (محمد بن عيسى، وعبيد الله بن عمر، ومحمد بن سليمان، وقُتيبة (قالوا: حدثنا حماد بن زيد، قال: سمعت صالح بن كيسان، عن عبيد الله بن عبد الله، عن ابن عباس، فذكره: ليس فيه (ابن شهاب الزهري) .\n(*) أخرجه عبد الله بن أحمد في زياداته على المسند (٤/٧١) قال: حدثنا محمد بن أبي بكر. وفي (٤/٧٢) قال: حدثنا محمد بن سليمان. كلاهما (محمد بن أبي بكر، ومحمد بن سليمان) قالا: حدثنا حماد بن زيد، قال: حدثنا عمرو بن دينار، عن ابن عباس، فذكره. ليس فيه (ابن شهاب الزهري، ولا عُبيد الله بن عبد الله بن عتبة بن مسعود) .","vol":"3","page":61},{"text":"١٣٣٨ - (م د س) طاووس قال: قَدِم زَيْدُ بنُ أرقَمَ، فقال له ⦗٦٣⦘ عبد الله بنُ عباس -﵄- يسْتَذْكِرُهُ: كيْفَ أَخْبَرْتَني عن لحم صَيْدٍ أُهْدِيَ لرسُول الله -ﷺ-، وهو حرامٌ؟ قال: أُهْدِيَ له عُضْوٌ من لحم صَيْدِ، فَردَّهُ، وقال: «إنَّا لا نَأْكُلُهُ، إنَّا حُرُمٌ» . أخرجه مسلم وأبو داود والنسائي.\nوللنسائي أيضًا، قال ابن عباس لزيد بن أرقم: هل عَلِمْتَ أنَّ رسولَ اللَّه -ﷺ- أُهْدِيَ إليه عُضْوُ صَيْدٍ فلم يقْبَلْهُ، وقال: «إنَّا حُرُمٌ؟ قال: نعم» (١) .\n_________\n(١) أخرجه مسلم رقم (١١٩٥) في الحج، باب تحريم الصيد للمحرم، وأبو داود رقم (١٨٥٠) في المناسك، باب لحم الصيد للمحرم، والنسائي ٥ / ١٨٤ في الحج، باب ما لا يجوز للمحرم أكله من الصيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأ - عن طاوس: أخرجه الحميدي (٧٨٤) قال: حدثنا سفيان. و«أحمد» (٤/٣٦٧) قال: حدثنا يحيى ابن سعيد. وفي (٤/٣٧٤) قال: حدثنا عبد الرزاق (ح) وابن بكر. و«مسلم» ٤/١٤ قال: حدثني زهير ابن حرب، قال: حدثنا يحيى بن سعيد. و«النسائي» (٥/١٨٤) قال: أخبرني عمرو بن علي، قال: سمعت يحيى. وسمعت أبا عاصم. و«ابن خزيمة» (٢٦٣٩) قال: قرأت على بندار، عن يحيى.\nخمستهم (سفيان، ويحيى، وعبد الرزاق، ومحمد بن بكر، وأبو عاصم) عن ابن جريج، قال: أخبرني الحسن بن مسلم، عن طاوس، فذكره.\nقلت: لم يخرجه أبو داود من طريق طاوس بل من طريق عطاء.\nب - عن عطاء: ١ - أخرجه أحمد (٤/٣٦٩) قال: حدثنا عفان، ومؤمل، وفي (٤/٣٧١) قال: حدثنا عفان. و«عبد بن حميد» (٢٦٩) قال: حدثنا عفان بن مسلم، وأبو الوليد. و«أبو داود» (١٨٥٠) قال: حدثنا موسى بن إسماعيل. و«النسائي» (٥/١٨٤)، قال: أخبرنا أحمد بن سليمان، قال: حدثنا عفان. أربعتهم (عفان، ومؤمل، وأبو الوليد، وموسى) قالوا: حدثنا حماد بن سلمة، قال: حدثنا قيس بن سعد.\n٢ - وأخرجه ابن خزيمة (٢٦٤٠) قال: حدثنا محمد بن معمر، قال: حدثنا محمد يعني ابن بكر، (ح) وحدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق. كلاهما (محمد بن بكر، وعبد الرزاق) عن ابن جريج، قال: أخبرني الحسن بن مسلم.\nكلاهما (قيس، والحسن) عن عطاء، عن ابن عباس. فذكره.","vol":"3","page":62},{"text":"١٣٣٩ - (د) عبد الله بن الحارث: وكان الحارث خليفة عثمان -﵁- على الطائف: «فَصنَع لعثمانَ طعامًا من الْحَجَل والْيَعاقِيبِ، ولُحُوم الوحش، فبعث عثمانُ إلى علي، فجاءهُ الرَّسُولُ وهو يَخْبِطُ لأباعِر له، وهو ينْفُضُ الْخَبطَ عن يده، فقالوا له: كُلْ، فقال: أطْعِموهُ قوْمًا حلالًا، فإنَّا حرُم، ثم قال عليٌّ: أَنشُدُ الله من كان ها هنا من أشْجَعَ، أتَعلمونَ أنَّ رسولَ الله -ﷺ- أُهْدي له رِجْلُ حِمار وحشٍ وهو مُحْرِمٌ، فأبَى أن يأكُلَهُ؟» .\nقالوا: نعم. أخرجه أبو داود (١) . ⦗٦٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اليعاقيب): جمع: يعقوب، وهو ذكر الحجل.\n(يخبط): خبطت الشجرة بالعصا خبطًا ليتناثر ورقها، واسم الورق المتناثر: الخبط، وهو من علف الإبل.\n(الأباعر): الذكور والأناث من الإبل، واحدها بعير.\n(أنشد): نشدتك الله، أي: سألتك به.\n_________\n(١) رقم (١٨٤٩) في الحج، باب لحم الصيد للمحرم، وإسناده حسن. ورواه أحمد في المسند بمعناه رقم (٧٨٣) و(٧٨٤) و(٨١٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (١/١٠٠) (٧٨٣) قال: ثنا هاشم، قال: ثنا سليمان (يعني ابن المغيرة) عن علي بن زيد. وفي (١/١٠٣) (٨١٤) قال: ثنا عفان، قال: ثنا حماد بن سلمة، قال: نا علي بن زيد. و«أبو داود» (١٨٤٩) قال: ثنا محمد بن كثير قال: ثنا سليمان بن كثير عن حميد وعن إسحاق بن عبد الله بن الحارث، «وعبد الله بن أحمد» (١/١٠٠) (٧٨٤) قال: ثنا هدبة بن خالد، قال: ثنا همام، قال: ثنا علي بن زيد.\nكلاهما - علي، وإسحاق - عن عبد الله بن الحارث، فذكره.","vol":"3","page":63},{"text":"١٣٤٠ - (ت د س) جابر بن عبد الله -﵄ قال: قال رسول الله -ﷺ-: «صَيْدُ الْبَرِّ لكم حلالٌ وأنتم حُرُمٌ، ما لم تَصِيدُوهُ، أو يُصادَ لكم» . أخرجه الترمذي وأبو داود والنسائي (١) .\n_________\n(١) أبو داود رقم (١٨٥١) في المناسك، باب لحم الصيد للمحرم، والترمذي رقم (٨٤٦) في الحج، باب ما جاء في أكل الصيد للمحرم، والنسائي ٥ / ١٨٧ في الحج، باب إذا أشار المحرم إلى الصيد فقتله الحلال. وفي إسناده المطلب بن عبد الله بن المطلب بن حنطب المخزومي، وهو صدوق كثير التدليس والإرسال. قال الترمذي: حديث جابر حديث مفسر، والمطلب لا نعرف له سماعًا من جابر. أقول: ولكن يشهد له حديث طلحة الذي بعده، وحديث أبي قتادة الطويل الذي قد تقدم رقم (١٣٣٦) ولذلك قال الترمذي: وفي الباب عن أبي قتادة وطلحة. قال: والعمل على هذا عند بعض أهل العلم لا يرون بأكل الصيد للمحرم بأسًا إذا لم يصده أو يصد من أجله. قال الشافعي: هذا أحسن حديث روي في هذا الباب، والعمل على هذا، وهو قول أحمد وإسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٦٢) قال: ثنا سعيد بن منصور وقتيبة بن سعيد قالا: ثنا يعقوب بن عبد الرحمن وفي (٣/٣٨٧) قال: ثنا الخزاعي، قال: ثنا عبد العزيز، وفي (٣/٣٨٩) قال: ثنا شريح، قال: ثنا ابن أبي الزناد. و«أبو داود» (١٨٥١)، و«الترمذي» (٨٤٦)، و«النسائي» (٥/١٨٧)، ثلاثتهم (أبو داود، والترمذي، والنسائي) عن قتيبة، قال: ثنا يعقوب بن عبد الرحمن. و«ابن خزيمة» (٢٦٤١) قال: ثنا يونس بن عبد الأعلى، قال: ثنا بن وهب، قال: ثنا يعقوب (يعني ابن عبد الرحمن الزهري)، ويحيى بن عبد الله بن سالم. (ح) وثنا نصر بن مرزوق، قال: ثنا أسد (يعني ابن موسى) قال: ثنا الليث بن سعد، عن يحيى بن عبد الله (وهو ابن سالم) .\nأربعتهم - يعقوب، وعبد العزيز، وابن أبي الزناد، ويحيى - عن عمرو بن أبي عمرو، عن المطلب، فذكره.\n(*) في رواية عبد العزيز: عن عمرو بن أبي عمرو، عن رجل من الأنصار.\n(*) في رواية ابن أبي الزناد: عن عمرو قال: أخبرني رجل ثقة عن بني سلمة.\n(*) في الترمذي: المطلب لا نعرف له سماعا من جابر، وقال النسائي: عمرو بن أبي عمرو ليس بالقوي في الحديث، وإن كان قد روى عنه مالك.\nقلت: وأخرجه ابن خزيمة (٢٦٤١) قال: ثنا يونس بن عبد الأعلى، قال: ثنا ابن وهب، قال: ثنا يعقوب ويحيى بن عبد الله بن سالم. (ح) وثنا نصر بن مرزوق، قال: ثنا أسد، قال: ثنا الليث بن سعد، عن يحيى بن عبد الله.\nكلاهما (يعقوب، ويحيى) عن عمرو مولى المطلب، عن عبد الله بن حنطب، فذكره.","vol":"3","page":64},{"text":"١٣٤١ - (م س) عبد الرحمن بن عثمان -﵄ - قال: «كُنَّا مع طلحةَ ونحنُ حُرُمٌ، فأُهْدِيَ لنا طيْرٌ، وطلحةُ راقِدٌ، فَمِنَّا من أكَلَ، ⦗٦٥⦘ ومنَّا من تَورَّعَ ولم يأْكُلْ، فلما اسْتَيْقَظَ طلحةُ، وَفَّقَ مَنْ أَكلَ (١)، وقال، أكلْناهُ مع رسول الله -ﷺ-» . أخرجه مسلم والنسائي (٢) .\n_________\n(١) أي: صوبه.\n(٢) مسلم رقم (١١٩٧) في الحج، باب تحريم الصيد للمحرم، والنسائي ٥ / ١٨٢ في الحج، باب ما يجوز للمحرم أكله من الصيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/١٦١) ١٣٨٣٠) قال: ثنا محمد بن بكر.\n٢ - وأخرجه أحمد (١/١٦٢) (١٣٩٢) . و«مسلم» (٤/١٧) قال: ثني زهير بن حرب. و«النسائي» (٥/١٨٢) قال: نا عمرو بن علي. و«ابن خزيمة» (٢٦٣٨)، قال: ثنا يعقوب بن إبراهيم الدورقي. (ح) وقرأته على بندار.\nخمستهم (أحمد، وزهير، والدورقي، ومحمد بن بشار، وبندار) عن يحيى بن سعيد.\n٣ - وأخرجه الدارمي (١٨٣٦) قال: نا أبو عاصم.\nثلاثتهم (أبن بكر، ويحيى، وأبو عاصم) عن ابن جريج، قال: حدثني محمد بن المنكدر، عن معاذ بن عبد الرحمن بن عثمان التيمي، عن أبيه، فذكره.","vol":"3","page":64},{"text":"١٣٤٢ - (ط) عبد الله بن عامر بن ربيعة قال: «رأَيتُ عُثمانَ -﵁ بالعَرْجِ (١) في يومٍ صائفٍ وهو محرمٌ، وقد غَطَّى وجْهَه بِقَطيفةٍ أُرْجُوانٍ، ثم أُتِيَ بلحم صيْدِ، فقال لأصحابه: كُلوا، فقالوا: أوَ لا تأكُلُ أنت؟ فقال: إني لستُ كَهَيئَتكم، إنَّما صِيدَ من أجلي» . أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بقطيفة): كساء له خمل.\n(أُرجوان): الأحمر الشديد الحمرة.\n_________\n(١) العرج - بفتح ثم سكون -: هو موضع من أول تهامة.\n(٢) ١ / ٣٥٤ في الحج، باب ما لا يحل للمحرم أكله من الصيد. وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه مالك «الموطأ» (٨٠٢) في الحج - باب ما لا يحل للمحرم أكله من الصيد، قال: عن عبد الله بن أبي بكر، عن عبد الله بن عامر، فذكره.\n(*) قلت: في نسخة «الموطأ» عبد الرحمن بن عامر بدلا من عبد الله.","vol":"3","page":65},{"text":"١٣٤٣ - (ط) عروة بن الزبير -﵄- أن عائشة قالت له: - وقد سألها عن لحم صَيْدٍ لم يُصَدْ من أجله؟ -: يا ابْنَ أخْتي، إنَّما هيَ عَشْرُ ليالٍ، فإن تخلَّج في نفسك شيءٌ فَدَعْهُ» . أخرجه الموطأ (١) . ⦗٦٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَخَلَّجَ): تَخَلَّجَ في صدري من هذا الأمر شيء، إذا ارتبت به وكذلك تخالج.\n_________\n(١) ١ / ٣٥٤ في الحج، باب ما لا يحل للمحرم أكله من الصيد. وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٨٠٣) في الحج - باب ما لا يحل للمحرم أكله من الصيد، قال: عن هشام بن عروة، عن أبيه، عنها، فذكره.","vol":"3","page":65},{"text":"١٣٤٤ - (ط) سعيد بن المسيب قال: عن أبي هريرة -﵁- (١): «أنَّهُ أقْبلَ من البحرين، حتى إذا كان بالرَّبذَةِ وجدَ رَكبًْا من أهل العِراقِ مُحْرِمينَ، فسألُوه عن صيدٍ وجَدُوهُ عندَ أهلِ الرَّبذَةِ؟ فأمرَهُمْ بأكْلِهِ، قال: ثم إني شككتُ فيما أمرتُهُمْ به، فَلَمَّا قَدِمْتُ المدينةَ، ذكَرتُ ذلك لعمر بن الخطاب، فقال عمر: ماذا أمرُتَهُمْ به؟ فقلتُ: أمرتُهُمْ بأكله، فقال عمر بن الخطاب: لو أمرتَهُمْ بغير ذلك لفَعَلتُ بك، يتَواعَدُهُ» .وفي رواية عن سالم بن عبد الله: «أنَّهُ سمعَ أبا هُريرةَ يُحَدِّثُ عبدَ الله ابن عُمر: أنَّهُ مرَّ بهِ قومٌ مُحْرِمُونَ بالرَّبذَةِ، فاسْتَفْتَوْهُ» ... وذكر نحوه.\nوفي آخره قال: «لو أفْتَيْتَهُمْ بغير ذلك، لأوْجَعتُكَ» . أخرجه الموطأ (٢) .\n_________\n(١) أي: إني أحدث بهذا عن أبي هريرة.\n(٢) ١ / ٣٥١ و٣٥٢ في الحج، باب ما لا يجوز للمحرم أكله من الصيد. وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:أخرجه مالك «الموطأ» (٧٩٨) في الحج - باب ما يجوز للمحرم أكله من الصيد، عن يحيى بن سعيد، أنه سمع سعيد بن المسيب، فذكره.\nوالرواية الثانية «الموطأ» (٧٩٩) قال: عن ابن شهاب، عن سالم بن عبد الله، فذكره.","vol":"3","page":66},{"text":"١٣٤٥ - (ط س) البهزي -﵁-: أنَّ رسول الله -ﷺ-: خَرجَ يُريدُ مكةَ وهو محرِم، حتى إذا كان بالرَّوحاء، إذا حمارٌ وحشيٌّ ⦗٦٧⦘ عقيرٌ، فذُكِرَ ذلك لرسول الله -ﷺ-، فقال: «دَعوهُ، فإنُه يُوشكُ أنْ يأتيَ صاحبُه»، فجاء البَهْزِيُّ، وهو صاحِبُهُ، إلى رسول الله -ﷺ-، فقال: يا رسول الله شأْنَكُمْ بهذا الحمار؟ فأمرَ رسولُ الله - ﷺ - أبا بكْرٍ، فَقسَمهُ بينَ الرِّفاق، ثم مضى، حتى إذا كان بالأُثايَةِ بينَ الروَيْثَةِ والعرْجِ، إذا ظَبيٌ حَاقِفٌ في ظلٍّ، وفيه سَهمٌ، فَزعمَ أنَّ رسولَ الله - ﷺ - أمر رجلًا [أن] يَقِفَ عنْدَهُ، لا يريبُهُ أحدٌ من النَّاس، حتى يُجاوزِوهُ. أخرجه الموطأ والنسائي.\nوفي أخرى للنسائي قال: «بينا نحن نسير مع رسول الله - ﷺ - بينَ أُثايةَ والرَّوْحاءِ (١)، وهم حُرُمٌ، إذا حمارٌ وحشيٌّ مَعقوُرٌ، فقال رسولُ الله - ﷺ -، دَعوهُ، فَيُوشِكُ صاحبُهُ أنْ يأتيهُ، فجاء رجل من بهز، هو الذي عَقَرَ الحمارَ، فقال: يا رسول الله، شَأنَكْم هذا الحمارُ، فأَمرَ رسولُ الله - ﷺ -، فَقَسَمَهُ بينَ النَّاسِ» (٢) . ⦗٦٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شأنكم به): أي: افعلوا به ما تحبون.\n(يوشك): أوشك الشيء: قرب وأسرع. والوَشْك: السرعة.\n(حَاقِف): الظبي الحاقف: الذي انحنى وتثنى في نومه.\n(لا يَريبه): أي: لا يزعجه ولا يتعرض إليه.\n(معقور): المعقور: المقتول أو المجروح.\n_________\n(١) في النسائي المطبوع: ببعض أثايا الروحاء.\n(٢) أخرجه الموطأ ١ / ٣٥١ في الحج، باب ما يجوز للمحرم أكله من الصيد، والنسائي ٥ / ١٨٢ و١٨٣ في الحج، باب ما يجوز للمحرم أكله من الصيد، و٧ / ٢٠٥ في الصيد، باب إباحة أكل لحوم حمر الوحش، وإسناده صحيح. قال الحافظ في \" الفتح \" ٤ / ٢٨: وأخرجه مالك وأصحاب السنن. وصححه ابن خزيمة وغيره. والحديث من رواية عمير بن سلمة الضمري عن البهزي. وقال الحافظ في \" التهذيب \": وجعل مالك في حديثه عن عمير بن سلمة عن البهزي. والصحيح أنه لعمير بن سلمة عن النبي ﷺ والبهزي كان صائدًا. وانظر \" التهذيب \" ٨ / ١٤٧ والإصابة في ترجمة عمير بن سلمة، والزرقاني في \" شرح الموطأ \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» (٢٣١) . و«النسائي» (٥/١٨٢) قال: نا محمد بن سلمة، والحارث ابن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، قال: ثني مالك، عن يحيى بن سعيد الأنصاري، قال: حدثني محمد بن إبراهيم بن الحارث التيمي، عن عيسى بن طلحة بن عبيد الله، عن عمير بن سلمة الضمري، فذكره.","vol":"3","page":66},{"text":"١٣٤٦ - (ط) عروة بن الزبير: أن الزبير﵁ - «كان يَتَزَوَّدُ صَفِيفَ قَدِيدِ الظِّباءِ وهو محرم» (١) . أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صفيف): الصفيف، والقديد: اللحم المجفف في الشمس، سمى صفيفًا، لأنه يُصف في الشمس ليجف.\n_________\n(١) قال مالك: والصفيف: القديد. قال في القاموس: صفيف كأمير: ما صف في الشمس ليجف، وعلى الجمر لينشوي.\n(٢) ١ / ٣٥٠ في الحج، باب ما يجوز للمحرم أكله من الصيد، وإسناده صحيح.","vol":"3","page":68},{"text":"١٣٤٧ - (د ت) أبو هريرة -﵁- قال: «خرجْنا مع رسول الله -ﷺ- في حَجّ أَوْعُمْرةٍ فاسْتقبَلَنا رِجْلٌ من جَرادِ (١)، فجعلنا ⦗٦٩⦘ نضْرِبُهُ بِأسْياطِنا وَقِسِيِّنا، فقال رسول الله -ﷺ- كُلُوه، فإنه من صَيْدِ البَحْرِ» . هذه رواية الترمذي.\nوفي رواية أبي داود، قال أبو هريرة -﵁-: «أصبنا ضربًا (٢) من جَرادٍ فكان الرَّجُلُ منَّا يضْرِبُ بسَوْطِهِ وهو مُحْرِمٌ، فقيل له: إنَّ هذا لا يصلُحُ، فذُكِرَ ذلك للنبي -ﷺ-، فقال: «إنما هو من صيْدِ الْبحْرِ» (٣) .\nوفي أخرى له: قال النبي -ﷺ-: «الْجَرادُ من صيد البحر»، لم يَزِدْ (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رجل): الرجل من الجراد - بكسر الراء وسكون الجيم - القطعة منه.\n(بأسياطنا): المعروف في جمع سوط: أسواط وسياط، والأصل في سياط: سِواط، فلما تحركت الواو وانكسر ما قبلها قلبت ياء، وبقيت بحالها في أسواط لسكون ما قبلها، فأما أسياط، فشاذ، وقد جاء في جمع ريح: أرياح، شاذًّا، وجمعها المطرد: أرواح، ورياح.\n_________\n(١) أجمع المسلمون على إباحة الجراد، ثم قال الشافعي وأبو حنيفة، وأحمد والجماهير بحله، سواء مات بذكاة أو باصطياد مسلم أو مجوسي، أو مات حتف أنفه، سواء قطع بعضه، أو أحدث فيه سبب. وقال مالك في المشهور عنه، وأحمد في رواية: لا يحل إلا إذا مات بسبب؛ بأن يقطع بعضه أو يسلق، أو يلقى في النار حيًا، أو يشوى، فإن مات حتف أنفه أو في وعاء، لم يحل. والله أعلم، قاله النووي.\n(٢) في بعض النسخ: صرمًا، بكسر الصاد وسكون الراء، وهو القطعة من الجماعة الكبيرة.\n(٣) أخرجه الترمذي رقم (٨٥٠) في الحج، باب ما جاء في صيد البحر للمحرم، وأبو داود رقم (١٨٥٤) في المناسك، باب في الجراد للمحرم. قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث أبي المهزم عن أبي هريرة، وأبو المهزم اسمه: يزيد بن سفيان، وقد تكلم فيه شعبة، وقال الحافظ ابن حجر في \" التقريب \": متروك.\n(٤) أبو داود رقم (١٨٥٣) في المناسك، باب في الجراد للمحرم، وفي إسناده ميمون بن جابان، وهو مجهول. لم يوثقه غير ابن حبان. وقال المنذري: ميمون بن جابان لا يحتج به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٢/٣٠٦) قال: ثنا أبو كامل وعفان. قالا: ثنا حماد. وفي (٢/٣٦٤) قال: ثنا مؤمل بن إسماعيل. قال: ثنا حماد، يعني ابن سلمة. وفي (٢/٣٧٤) قال: ثنا سريج. قال: ثنا حماد. وفي (٢/٤٠٧) قال: ثنا عفان. قال: ثنا حماد بن سلمة. و«أبو داود» (١٨٥٤) قال: ثنا مسدد. قال: ثنا عبد الوارث، عن حبيب المعلم. و«ابن ماجة» (٣٢٢٢) قال: ثنا علي بن محمد. قال: ثنا وكيع. قال: ثنا حماد بن سلمة. و«الترمذي» (٨٥٠) قال: ثنا أبو كريب. قال: ثنا وكيع، عن حماد بن سلمة.\nكلاهما - حماد بن سلمة، وحبيب المعلم - عن أبي المهزم، فذكره.\n(*) قال: أبو عيسى الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث أبي المهزم. عن أبي هريرة، وأبو المهزم اسمه يزيد بن سفيان وقد تكلم فيه شعبة.\n(*) قال: أبو داود: أبو المهزم ضعيف والحديث وهم.","vol":"3","page":68},{"text":"١٣٤٨ - (ط) عطاء بن يسار -﵀- «أنَّ كعبَ الأحْبارِ أقْبلَ من الشَّامِ في ركْب مُحْرِمين، حتى إذا كانُوا ببعْضِ الطريق، وجَدْوا لَحْمَ صيْدٍ، فأَفْتاهُمْ كعْبٌ بأكِلِهِ، قال: فلما قَدِمُوا على عمر﵁ - ذكروا وذلك له، فقال: من أفتاكم بهذا؟ قالوا: كعب، قال: فإني قد أمَّرته عليكم حتى ترجعوا، ثم لما كانوا ببعض طريق مكة مرت بهم، رِجْل من جراد، فأفتاهم كعب، أن يأخذوه ويأكلوه، قال فلما قدموا على عمر بن الخطاب ذكرُوا ذلك له، فقال: ما حملك على أنْ تُفْتِيَهُمْ بهذا؟ قال: هو من صيد البحر، قال: وما يُدْريكَ؟ قال: يا أمير المؤمنين، والذي نفسي بيده، إن هي إلا نَثْرَةُ حوتٍ ينثرُهُ في كل عامٍ مَرَّتين» أخرجه الموطأ (١) . ⦗٧١⦘\nوأخرج أبو داود عن كعب قال: الجرادُ من صيد البحر (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نثرة): النثرة للدواب: شبه العطسة للإنسان، يقال: نَثَرَت الشاةُ: إذا طرحت من أنفها الأَذَى.\n_________\n(١) الموطأ ١ / ٣٥٢ في الحج، باب ما يجوز للمحرم أكله من الصيد، وإسناده إلى كعب الأحبار صحيح. ولكن لا ندري من أين أخذه كعب. وقد تقدم بعضه في الحديث الذي قبله مرفوعًا بمعناه: وقد علمت أنه ضعيف، وكذلك الذي بعده عن كعب الأحبار.\nوروى الترمذي (١٨٢٤) في الأطعمة، وابن ماجة (٣٢٢١) في الصيد، باب صيد الحيتان والجراد من حديث جابر وأنس مرفوعًا بلفظ \" إن الجراد نثرة الحوت في البحر \" وإسناده ضعيف أيضًا، فلا حجة في هذه الآثار لمن أجاز للمحرم صيده. قال الزرقاني في \" شرح الموطأ \": ولذا قال الأكثر كمالك والشافعي: إنه من صيد البر، فيحرم التعرض له وفيه قيمته. وقد جاء ما يدل على على رجوع كعب عن هذا. فروى الشافعي بسند صحيح أو حسن عن عبد الله بن أبي عمار: أقبلنا مع معاذ بن جبل وكعب الأحبار في أناس محرمين من بيت المقدس بعمرة، حتى إذا كنا ببعض الطريق، وكعب على نار يصطلي، فمرت به رجل جراد، فأخذ جرادتين فقتلهما وكان قد نسي إحرامه ثم ذكره فألقاهما، فلما قدمنا المدينة على عمر قص عليه كعب قصة الجرادتين. فقال ما جعلت على نفسك؟ قال: درهمين. قال: بخ، درهمان خير من مائة جرادة. نعم لو عم الجراد المسالك ولم يجد بدًا من وطئه، فلا ضمان وليحتفظ منه، وقد توقف ابن عبد البر في أنه من نثرة الحوت: بأن المشاهدة تدفعه. وقد روى ⦗٧١⦘ الساجي عن كعب قال: خرج أوله من منخر حوت، فأفاد أن أول خلقه من ذلك لا تعلم صحته، ولم يكذبه عمر ولا صدقه لأنه خشي أنه علم ذلك من التوراة، والسنة فيما حدثوا به، أن لا يصدقوا ولا يكذبوا لئلا يكذبوا في حق جاؤوا به أو يصدقوا في باطل اختلقه أوائلهم وحرفوه عن مواضعه.\n\n(٢) أبو داود رقم (١٨٥٥) في المناسك، باب في الجراد للمحرم، وفي سنده ميمون بن جابان وهو لا يحتج به كما تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٨٠٠) في الحج - باب ما يجوز للمحرم أكله من الصيد. قال: عن زيد بن أسلم، عن عطاء بن يسار، فذكره.","vol":"3","page":70},{"text":"<span data-type=\"title\" id=toc-317>النوع السابع: في حكم الحائض والنفساء</span>\n١٣٤٩ - (م د) عائشة -﵂ -: «أنَّ أسماء بنْتِ عُميْسٍ نُفِست (١) بِمُحَمَّد بن أبي بكر بالشجرة، فأمَر النبيُّ -ﷺ- أبا بكر أن يأمُرها أن ⦗٧٢⦘ تَغْتسِلَ وتُهِلَّ» . أخرجه مسلم وأبو داود (٢) .\n_________\n(١) قوله: \" نفست بالشجرة \"، وفي رواية: \" بذي الحليفة \"، وفي رواية: \" بالبيداء \" هذه المواضع الثلاثة متقاربة، فالشجرة بذي الحليفة، وأما البيداء: فهي طرف ذي الحليفة.\nقال القاضي: يحتمل أنها نزلت بطرف البيداء لتبعد عن الناس، وكان منزل النبي ﷺ بذي الحليفة حقيقة، وهناك بات وأحرم، فسمي منزل الناس كلهم باسم منزل إمامهم. قاله النووي في \" شرح مسلم \".\n(٢) أخرجه مسلم رقم (١٢٠٩) في الحج، باب إحرام النفساء، وأبو داود رقم (١٨٣٤) في المناسك، باب الحائض تهل بالحج، وأخرجه ابن ماجة رقم (٢٩١١) في المناسك، باب النفساء والحائض تهل بالحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (١٨١١) قال: ثني عثمان بن محمد. ومسلم (٤/٢٧) قال: ثنا هناد بن، وزهير السري بن حرب وعثمان بن أبي شيبة. وأبو داود (١٧٤٣) قال: ثنا عثمان بن أبي شيبة. وابن ماجة (٢٩١١) قال: ثنا عثمان بن أبي شيبة.\nثلاثتهم - عثمان بن محمد بن أبي شيبة، وهناد، وزهير بن حرب - عن عَبْدة بن سليمان، عن عبيد الله ابن عمر، عن عبد الرحمن بن القاسم، عن أبيه، فذكره.","vol":"3","page":71},{"text":"١٣٥٠ - (ط س) أسماء بنت عميس -﵂ - أنَّها وَلَدتْ محمدًا بالبيداء، فَذكرَ أبو بكرٍ ذلك لرسول الله -ﷺ- فقال: «مُرها فَلتْغْتسِلْ، ثم تُهِلُّ» .\nوفي رواية: «أنها ولَدَتْ محمدًا بذي الحليفة، فأمرها أبو بكرٍ أن تَغْتسِلْ، ثم تهلَّ» . أخرجه الموطأ وأخرج النسائي الأولى (١) .\n_________\n(١) الموطأ ١ / ٣٢٢ في الحج، باب الغسل للإهلال، والنسائي ٥ / ١٢٧ في الحج، باب الغسل للإهلال، وهو مرسل؛ فإن القاسم بن محمد بن أبي بكر الصديق لم يلق أسماء بنت عميس، ولكن وصله مسلم وأبو داود وابن ماجة من طريق عبيد الله بن عمر عن عبد الرحمن بن القاسم عن أبيه القاسم بن محمد ابن أبي القاسم عن عائشة ﵂ أن أسماء بنت عميس نفست، كما في الحديث الذي قبله.","vol":"3","page":72},{"text":"١٣٥١ - (س) أبو بكر الصديق -﵁- أنهُ خَرَجَ حاجًّا مع رسول الله -ﷺ- حجة الوداع ومعه امرأته أسماء بنت عميس الخثعمية فلما كانوا بذي الحليفة ولدت أسماء محمد بن أبي بكر فأتى أبو بكر رسول الله -ﷺ- فأخبره، فأمره رسول -ﷺ-: «أن يأمُرَها أن تَغتسل، ثم تُهِل بالحج، وتصنع ما يصنعُ الناس، إلا أنها لا تطوف بالبيت» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ١٢٨ في الحج، باب الغسل للإهلال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه ابن ماجة (٢٩١٢) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا خالد بن مخلد. والنسائي (٥/١٢٧) قال: حدثني أحمد بن فضالة بن إبراهيم النسائي. قال: ثنا خالد بن مخلد. وابن خزيمة (٢٦١٠) قال: ني محمد بن عبد الله بن عبد الحكم، أن ابن أبي مريم حدثهم.\nكلاهما (خالد، وابن أبي مريم) عن سلمان بن بلال. قال: ثني يحيى وهو ابن سعيد الأنصاري، قال: سمعت القاسم بن محمد يحدث عن أبيه، فذكره.","vol":"3","page":72},{"text":"١٣٥٢ - (م د س) جابر بن عبد الله -﵁- قال في حديث أسماء بنت عُميْس حين نفست بذي الحليفة: «إنَّ رسول الله -ﷺ- قال لأبي بكرٍ: مُرْها أنْ تَغْتَسل وتُهِلَّ» .\nوفي رواية، قال جعفر بن محمد عن أبيه: «أتينا جابر بن عبد الله فسألناه عن حجّةِ النبي -ﷺ-؟ فحدَّثنا أن رسولَ اللَّه -ﷺ- خَرَج لخْمسٍ بَقِينَ من ذي القعدة، وخرجنا معه، حتى إذا أتى ذاَ الحلَيْفَةِ ولدتْ أسماءُ بنتُ عُمَيْسٍ محمد بن أبي بكْرٍ، فأَرسلتْ إلى رسول الله -ﷺ-: كيف أصْنَعُ؟» فقال: «اغتسلي واستثفري، ثُمَّ أهلِّي» . أخرجه النسائي، وهو طرف من حديث طويل قد أخرجه مسلم وأبو داود، يتضمن حجة رسول الله -ﷺ-، وهو مذكور في الباب العاشر من كتاب الحج.\nوأخرج مسلم الرواية الأولى مختصرًا أيضًا مثل النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُفِسَت) المرأة: بفتح النون وضمها إذا ولدت وبالفتح وحده: إذا حاضت. ⦗٧٤⦘\n(واسْتَثْفِري): استثفرت المرأة الحائض: إذا شدَّت على فرجها خِرقة، وعطفت طَرْفَيْها إلى شيء مشدود في وسطها من مُقَدَّمها ومؤخرها. مأخوذ من ثفر الدابة، وهو ما يكون تحت ذَنَبِها.\n_________\n(١) أخرجه مسلم رقم (١٢١٠) في الحج، باب إحرام النفساء، ورقم (١٢١٨) في الحج، باب حجة النبي ﷺ، وأبو داود رقم (١٩٠٥) في المناسك، باب صفة حجة النبي ﷺ، والنسائي ١ / ١٢٢ و١٢٣ في الطهارة، باب الاغتسال من النفاس، وأخرجه ابن ماجة رقم (٢٩١٣) في المناسك، باب النفساء والحائض تهل بالحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الدارمي (١٨١٢) قال: أخبرنا عثمان بن محمد. ومسلم (٤/٢٧) قال: حدثنا أبو غسان محمد بن عمرو. والنسائي (١/١٢٢) و(١٩٥) قال: أخبرنا محمد بن قدامة.\nثلاثتهم (عثمان، وأبو غسان، وابن قدامة) قالوا: حدثنا جرير - ابن عبد الحميد - عن يحيى بن سعيد الأنصاري.\n٢ - وأخرجه ابن ماجة (٢٩١٣) قال: حدثنا علي بن محمد، قال: حدثنا يحيى بن آدم، عن سفيان.\n٣ - وأخرجه النسائي (١/١٥٤) و(٢٠٨) قال: أخبرنا عمرو بن علي، ومحمد بن المثنى، ويعقوب بن إبراهيم «وابن خزيمة» (٢٥٩٤) قال: حدثنا بندار.\nأربعتهم - عمرو، وابن المثنى، ويعقوب.، وبندار، محمد بن بشار - عن يحيى بن سعيد القطان.\n٤ - وأخرجه النسائي (٥/١٦٤) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، قال: أنبأنا الليث، عن ابن الهاد.\n٥ - وأخرجه النسائي (٥/١٦٤) قال: أخبرنا علي بن حُجْر، قال: أنبأنا إسماعيل - وهو ابن جعفر -.\nخمستهم - يحيى بن سعيد الأنصاري، وسفيان، ويحيى بن سعيد القطان، وابن الهاد، وإسماعيل - عن جعفر بن محمد، عن أبيه، فذكره.","vol":"3","page":73},{"text":"١٣٥٣ - (ط) عبد الله بن عمر بن الخطاب -﵄- كان يقول: «المرأةُ الحائضُ التي تُهلُّ بالحجِّ أو العمرةِ: إنَّها تُهلُّ بحجِّها أو عُمرتها إذا أرادتْ، ولكن لا تطوف بالبيت، ولا بين الصَّفا والمروة، وهي تشهد المناسك كلَّها مع الناس، غير أنها لا تطوف بالبيت ولا بين الصفا والمروة،ولا تَقْرَبُ المسجدَ حتى تَطْهُرَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٤٢ في الحج، باب ما تفعل الحائض في الحج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه مالك «الموطأ» (٧٧٢)، في الحج - باب ما تفعل الحائض في الحج، قال: عن نافع، فذكره.","vol":"3","page":74},{"text":"١٣٥٤ - (ت د) عبد الله بن عباس -﵄- أن رسول الله -ﷺ- قال: «النُّفَساءُ والحائضُ - إذا أتتا على الميقات - تَغْتسلان وتحرمان، وتقضيان المناسك كلَّها، غير الطواف بالبيت» .\nوفي رواية مثله، وأسقط: كُلَّها، أخرجه أبو داود والترمذي (١) . ⦗٧٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المناسك): جمع مَنْسك: وهو المتعبد، وأمور الحج كلها مناسك.\n_________\n(١) أخرجه الترمذي مرفوعًا عن ابن عباس رقم (٩٤٥) في الحج، باب ما جاء في ما تقضي الحائض من المناسك، وأبو داود رقم (١٧٤٤) في المناسك، باب الحائض تهل بالحج، وفي إسناده خصيف بن عبد الرحمن المزني أبو عون، وهو صدوق سيء الحفظ خلط بآخره، كما قال الحافظ في \" التقريب \" وقال المنذري: ضعفه غير واحد، أقول: ولكن يشهد له الحديث الذي قبله. ولذلك قال الترمذي: هذا حديث حسن غريب من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٦٣) (٣٤٣٥) . و«أبو داود» (١٧٤٤) قال: ثنا محمد بن عيسى، وإسماعيل بن إبراهيم أبو معمر. و«الترمذي» (٩٤٥) قال: ثنا زياد بن أيوب.\nأربعتهم -أحمد، ومحمد بن عيسى، وإسماعيل بن إبراهيم، وزياد بن أيوب - قالوا: ثنا مروان بن شجاع، قال: ثني خصيف، عن عكرمة، ومجاهد، وعطاء، فذكروه.\nلم يذكر محمد بن عيسى عكرمة، ومجاهد، قال: عن عطاء عن ابن عباس.\n(*) قال أبو عيسى: هذا حديث حسن غريب من هذا الوجه.","vol":"3","page":74},{"text":"<span data-type=\"title\" id=toc-318>النوع الثامن: فيما يقتله المحرم من الدواب</span>\n١٣٥٥ - (خ م) زيد بن جبير -﵀- (١) «أنَّ رجلًا سألَ ابن عمر عما يَقْتُلُ المحرمُ من الداوبِّ؟ فقال: أخْبَرتْني إحدى نِسْوةِ رسول الله -ﷺ-: أنه أمر - أو أُمِرَ - أن تُقْتلَ الفأرةُ، والعقْرَبُ، والحِدأةُ (٢)، والكلبُ العَقُور، والغراب» هذه. رواية البخاري ومسلم.\nولمسلم: أنه كان يأمر بقتل الكلب العقور، والفأرة، والعقرب والحُديَّا، والغرابِ، والحيَّةٍ، قال: «وفي الصلاة (٣) أيَضًا» (٤) . ⦗٧٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العَقُور): العضوض، فعول بمعنى فاعل، وهو من أبنية المبالغة، والمراد به: كل سبع عاقر كالكلب، والأسد والنمر ونحوها.\n_________\n(١) قال الحافظ في \" الفتح \" ٤ / ٣٩: هو زيد بن جبير الطائي الكوفي، ليس له في الصحيح رواية عن غير ابن عمر، ولا له فيه إلا هذا الحديث. وآخر تقدم في المواقيت. وقد خالف نافعًا وعبد الله بن دينار في إدخال الواسطة بين ابن عمر وبين النبي ﷺ في هذا الحديث ووافق سالمًا إلا أن زيدًا أبهمها، وسالمًا سماها.\n(٢) الحدأ - بكسر الحاء المهملة، وفتح الدال المهملة، وبالهمز، مع التاء وعدمه - على وزن: عنبة وعنب، قاله الكرماني.\n(٣) قال الحافظ في \" الفتح \": وزاد مسلم في آخره ذكر الصلاة لينبه بذلك على جواز قتل المذكورات في جميع الأحوال.\n(٤) أخرجه البخاري ٤ / ٢٩ في الحج، باب ما يقتل من الدواب، ومسلم رقم (١١٩٩) في الحج، ⦗٧٦⦘ باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١٧) قال: ثنا أصبغ. ومسلم (٤/١٣٨) قال: ثني حرملة بن يحيى. والنسائي (٥/٢١٠) قال: نا عيسى بن إبراهيم. وابن خزيمة (٢٦٦٥) قال: ثنا عيسى بن إبراهيم الغافقي.\nثلاثتهم (أصبغ، وحرملة، وعيسى) عن عبد الله وهب، عن يونس عن ابن شهاب عن سالم بن عبد الله عن عبد الله بن عمر، فذكره.\n(*) وأخرجه أحمد (٦/٢٨٥) قال: ثنا سريج بن النعمان، قال: ثنا أبو عوانة، وفي (٦/٣٣٦) و(٣٨٠) قال: ثنا عفان قال: ثنا أبو عوانة و«البخاري» (٣/١٧) قال: ثنا مسدد، قال: ثنا أبو عوانة، و«مسلم» (٤/١٩) قال: ثنا أحمد بن يونس، قال: ثنا زهير، (ح) وحدثنا شيبان بن فروخ، قال: ثنا أبو عوانة.\nكلاهما (أبو عوانة، وزهير بن معاوية) قالا: ثنا زيد بن جبير، فذكره.","vol":"3","page":75},{"text":"١٣٥٦ - (ت د) أبو سعيد الخدري -﵁- قال سُئِلَ رسولُ الله -ﷺ-: عما يَقْتُلُ المحرِمُ؟ قال: «الحيةُ، والفُوَيْسِقَةُ، والكلبُ العقُورُ، والسَّبُعُ العادي، ويُرْمَى الغُرابُ ولا يُقتل، والحِدأةُ» .\nوفي أخرى: «الحيَّةُ والعقربُ، والحدأةُ، والفأرةُ، والكلبُ العقورُ» . أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العادي): الظالم المتجاوز الحد في العدوان والمراد به: الذي يعدو على الإنسان من السباع فيفترسه.\n_________\n(١) الترمذي رقم (٩٤٥) في الحج، باب ما جاء في ما يقتل المحرم من الدواب، وأبو داود رقم (١٨٤٨) في المناسك، باب ما يقتل المحرم من الدواب. وفي سنده يزيد بن أبي زياد القرشي الهاشمي، وهو ضعيف، كبر فتغير فصار يتلقن، وباقي رجاله ثقات. والرواية الثانية عند أبي داود رقم (١٨٤٧) من حديث أبي هريرة ﵁، وفي سندها محمد بن عجلان وهو صدوق، إلا أنه اختلطت عليه أحاديث أبي هريرة. أقول: ولبعضه شواهد، ولذلك حسنه الترمذي وقال: والعمل على هذا عند أهل العلم، قالوا: المحرم يقتل السبع العادي، والكلب، وهو قول سفيان الثوري والشافعي. وقال الشافعي: كل سبع عدا على الناس أو على دوابهم فللمحرم قتله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٣/٣) قال: ثنا هشيم، وفي (٣/٣٢) قال: ثنا وكيع، قال: ثنا شريك، وفي (٣/٧٩) قال: ثنا عثمان بن محمد - قال عبد الله بن أحمد: وسمعته أنا من عثمان - قال: ثنا جرير. والبخاري في الأدب المفرد (١٢٢٣) قال: ثنا أحمد بن يونس، قال: ثنا أبو بكر «وأبو داود» (١٨٤٨) قال: ثنا أحمد بن حنبل، قال: ثنا هشيم. و«ابن ماجة» (٣٠٨٩) قال: ثنا أبو كريب، قال: ثنا محمد بن فضيل. «والترمذي» (٨٣٨) قال: ثنا أحمد بن منيع، قال: ثنا هشيم.\nخمستهم - هشيم، وشريك، وجرير، وأبو بكر بن عياش، وابن فضيل - عن يزيد بن أبي زياد، عن عبد الرحمن بن أبي نعم، فذكره.\nوقال الزيلعي في نصب الراية (٣/١٣١) قال الترمذي فيه: حسن، وقال الشيخ في «الإمام»: وإنما لم يصححه من أجل يزيد بن أبي زياد.","vol":"3","page":76},{"text":"١٣٥٧ - (خ م ط د س) عبد الله بن عمر بن الخطاب -﵄ ⦗٧٧⦘ «أنَّ رسولَ الله -ﷺ- قال: خَمْس (١) من الدَّواب، ليس على المحرمِ في قَتْلهِنَّ جُنَاحٌ: الغُرابُ، والحدأةُ، والعقربُ، والفأرةُ، والكلبُ العقُورُ» .\nوفي رواية: خمسٌ لا جُناحَ على من قَتلَهُنَّ في الحرم والإحرام.\nهذه رواية البخاري ومسلم والموطأ والنسائي. ⦗٧٨⦘\nوفي رواية أبي داود قال: «سُئِلَ رسولُ الله -ﷺ- عما يَقْتُلُ المحرِمُ من الدَّواب؟ قال: خمسٌ، لا جُنَاحَ في قَتْلِهِنَّ على من قَتلهُنَّ في الحلِّ والحرم ...» . الحديث.\nوأخرج النسائي أيضًا رواية أبي داود.\nوسيجيءُ لما يجوزُ قتْلُه من الدوابِّ بابٌ في كتاب القتل من حرف القاف (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا جُناح): الجناح: الإثم، وأصله: من جَنَحَ، إذا مال.\n_________\n(١) قال الحافظ في \" الفتح \" ٤ / ٣٠: قوله \" خمس \" التقييد بالخمس وإن كان مفهومه اختصاص المذكورات بذلك لكنه مفهوم عدد، وليس بحجة عند الأكثر، وعلى تقدير اعتباره فيحتمل أنه قاله ﷺ أولًا، ثم بين بعد ذلك أن غير الخمس يشترك معها في الحكم. فقد ورد في بعض طرق عائشة ﵂ بلفظ \" وأربع \" وفي بعض طرقها بلفظ \" ست \" فأما طريق \" أربع \" فأخرجها مسلم من طريق القاسم عنها، فأسقط \" العقرب \"، وأما طريق \" ست \" فأخرجها أبو عوانة في \" المستخرج \" من طريق المحاربي عن هشام عن أبيه عنها فأثبتها وزاد \" الحية \"، ويشهد لها طريق شيبان التي تقدمت من عند مسلم، وإن كانت خالية عن العدد، وأغرب عياض فقال: وفي غير كتاب مسلم ذكر الأفعى فصارت سبعًا. وتعقب بأن الأفعى داخلة في مسمى الحية. والحديث الذي ذكرت فيه أخرجه أبو عوانة في \" المستخرج \" من طريق ابن عون عن نافع في أحاديث الباب قال: قلت لنافع فالأفعى؟ قال: ومن يشك في الأفعى. انتهى.\nوقد وقع في حديث أبي سعيد عند أبي داود نحو رواية شيبان وزاد: السبع العادي فصارت سبعًا. وفي حديث أبي هريرة عند ابن خزيمة وابن المنذر زيادة ذكر الذئب والنمر على الخمس المشهورة فتصير بهذا الاعتبار تسعًا. لكن أفاد ابن خزيمة عن الذهلي أن ذكر الذئب والنمر من تفسير الراوي للكلب العقور. ووقع ذكر الذئب في حديث مرسل، أخرجه ابن أبي شيبة وسعيد بن منصور وأبو داود من طريق سعيد بن المسيب عن النبي ﷺ قال: \" يقتل المحرم الحية، والذئب \" ورجاله ثقات. وأخرج أحمد من طريق حجاج بن أرطاة عن وبرة عن ابن عمر قال: أمر رسول الله ﷺ بقتل الذئب للمحرم. وحجاج ضعيف. وخالفه مسعر عن وبرة فرواه موقوفًا. أخرجه ابن أبي شيبة، فهذا جميع ما وقعت عليه في الأحاديث المرفوعة زيادة على الخمس المشهورة، ولا يخلو شيء من ذلك من مقال، والله أعلم.\n\n(٢) أخرجه البخاري ٤ / ٢٩ في الحج، باب ما يقتل من الدواب، ومسلم رقم (١١٩٩) في الحج، باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم، والموطأ ١ / ٣٥٦ في الحج، باب ما يقتل المحرم من الدواب، وأبو داود رقم (١٨٤٦) في المناسك، باب ما يقتل المحرم من الدواب، والنسائي ٥ / ١٨٧ و١٨٨ و١٨٩ و١٩٠ في الحج، باب ما يقتل المحرم من الدواب، باب قتل الكلب العقور، وباب قتل الفأرة، وباب قتل العقرب، وباب قتل الحدأة، وباب قتل الغراب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأ - عن نافع، عنه:\n١ - أخرجه مالك «الموطأ» (٢٣٤)، وأحمد (٢/١٣٨) (٦٢٢٩)، قال: ثنا إسحاق وفي (٢/١٣٨) (٦٢٣٠) قال: قرأت على عبد الرحمن و«البخاري» (٣/١٧) قال: ثنا عبد الله بن يوسف. ومسلم (٤/١٧) قال: ثني يحيى بن يحيى. والنسائي (٥/١٨٧) قال: نا قتيبة.\nخمستهم - إسحاق، وعبد الرحمن، وعبد الله بن يوسف، ويحيى بن يحيى، وقتيبة بن سعيد - عن مالك.\n٢ - وأخرجه أحمد (٢/٣) (٤٤٦١) قال: ثنا هشيم، قال: نا يحيى بن سعيد، وعبد الله بن عمر، وابن عون.\n٣ - وأخرجه أحمد (٣/٣٧) (٤٩٣٧) ومسلم (٤/١٩) قال: ثنا هارون بن عبد الله.\nكلاهما (أحمد بن حنبل، وهارون بن عبد الله) قالا: ثنا محمد بن بكر، قال: نا ابن جريج.\n٤ - وأخرجه أحمد (٢/٤٨) (٥٠٩١) قال: ثنا إسماعيل. وفي (٢/٦٥) (٥٣٢٤) قال: ثنا عبد الوهاب. وفي (٢/٨٢) (٥٥٤١) قال: ثنا محمد بن عبد الرحمن الطفاوي. و«مسلم» (٤/١٩) قال: ثني أبو كامل، قال: ثنا حماد و«النسائي» (٥/١٩٠) قال: نا زياد بن أيوب، قال: ثنا ابن علية.\nأربعتهم - إسماعيل بن إبراهيم بن عُلَية، وعبد الوهاب الثقفي، ومحمد بن عبد الرحمن الطفاوي، وحماد ابن زيد - عن أيوب.\n٥ - وأخرجه أحمد (٢/٥٤) (٥١٦٠) قال: حدثنا يحيى. ومسلم (٤/١٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وابن ماجة (٣٠٨٨) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير. والنسائي (٥/١٩٠) قال: أخبرنا عبيد الله بن سعيد أبو قدامة، قال: حدثنا يحيى.\nثلاثتهم - يحيى بن سعيد، وعلي بن مسهر، وعبد الله بن نمير - عن عبيد الله.\n٦ - وأخرجه أحمد (٢/٧٧) (٥٤٧٦) قال: حدثنا يزيد. و«الدارمي» (١٨٢٣) قال: أخبرنا يزيد بن هارون. و«مسلم» (٤/١٩) قال: حدثنا ابن المثنى. قال: حدثنا يزيد بن هارون. و«النسائي» (٥/١٩٠) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا هشيم.\nكلاهما (يزيد بن هارون، وهشيم) قال يزيد: أخبرنا، وقال هشيم: حدثنا يحيى بن سعيد.\n٧ - وأخرجه مسلم (٤/١٩) قال: حدثناه قتيبة، وابن رمح. والنسائي (٥/١٨٩) قال: أخبرنا قتيبة بن سعيد.\nكلاهما (قتيبة، وابن رمح) عن الليث بن سعد.\n٨ - وأخرجه مسلم (٤/١٩) قال: حدثنا شيبان بن فروخ، قال: حدثنا جرير (يعني ابن حازم) .\nثمانيتهم (مالك، ويحيى بن سعيد، وعبيد الله بن عمر، وعبد الله بن عون، وابن جريج، وأيوب السختياني، والليث بن سعد، وجرير بن حازم) عن نافع، فذكره.\n(*) الروايات ألفاظها متقاربة.\n(*) أخرجه أحمد (٢/٣٢) (٤٨٧٦) . ومسلم (٤/٢٠) قال: حدثنيه فضل بن سهل.\nكلاهما (أحمد بن حنبل، وفضل) عن يزيد بن هارون، قال: أخبرنا محمد بن إسحاق، عن نافع، وعبيد الله بن عبد الله بن عمر، عن ابن عمر، فذكره.\nب - عن عبد الله بن دينار، عنه:\nأخرجه مالك «الموطأ» (٢٣٤) . وأحمد (٢/٥٠) (٥١٠٧) قال: حدثنا محمد بن عبد الله، قال حدثنا سفيان. وفي (٢/٥٢) (٥١٣٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٣٨) (٦٢٢٨) قال: قرأت على عبد الرحمن: مالك (ح) وحدثنا إسحاق، قال: حدثنا مالك. و«البخاري» (٣/١٧) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٤/١٥٧) قال: حدثنا عبد الله بن مسلمة، قال: أخبرنا مالك. و«مسلم» (٤/٢٠) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة، وابن جحر. قال يحيى بن يحيى: أخبرنا، وقال الآخرون: حدثنا إسماعيل بن جعفر.\nأربعتهم - مالك، وسفيان، وشعبة، وإسماعيل بن جعفر - عن عبد الله بن دينار، فذكره.\n(*) رواية سفيان، شعبة: «خَمس لَيس على حَرام جُنَاح في قَتْلِهِن: الكلب العقور، والغراب، والحُدَيّا والفأرة والحية» .","vol":"3","page":76},{"text":"<span data-type=\"title\" id=toc-319>النوع التاسع: في حك الجسد</span>\n١٣٥٨ - (ط) علقمة بن أبي علقمة: عن أمه قالت: «سمعتُ عائشةَ -﵂ زوْجَ النبي -ﷺ- تُسْألُ عن المحرِم يَحُكُّ جسَدَهُ؟ قالت: نعم ⦗٧٩⦘ فلْيَحكُكْهُ وَليَشْدُدْ (١)، قالت عائشةُ: لو رُبِطَتْ يدَايَ، ولم أجِدْ إلا رِجْلَيَّ لَحَكَكْتُ» . أخرجه الموطأ (٢) .\n_________\n(١) وفي بعض النسخ: \" فليحكه \".\n(٢) ١ / ٣٥٨ في الحج، باب ما يجوز للمحرم أن يفعل. وفي سنده مرجانة أم علقمة لو يوثقها عن ابن حبان والعجلي، وبقية رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٨١١) في الحج - باب ما يجوز للمحرم أن يفعله، قال: عن علقمة بن أبي علقمة، عن أمه، فذكره.","vol":"3","page":78},{"text":"<span data-type=\"title\" id=toc-320>النوع العاشر: في الضرب</span>\n١٣٥٩ - (د) أسماء بنت أبي بكر الصديق﵂- قالت: «خرَجْنا مع رسول الله -ﷺ- حُجَّاجًا، حتَّى إذا كُنَّا بالعَرْجِ نَزلَ رسولُ الله -ﷺ- ونَزَلنا، فَجَلَستْ عائشةُ إلى جنْبِ رسولِ الله -ﷺ-، وجلَسْتُ إلى جَنْبِ أبي، وكانت زِمالَةُ رسول الله -ﷺ- وِزمالَةُ أبي بكرٍ واحدَةً، مع غُلامٍ لأبي بكرٍ، فجلس أبو بكرٍ، ينْتَظِرُ أن يطْلُعَ عليه، فطلعَ عليه وليس معَهُ بعيرُهُ، فقال أبو بكرٍ، أينَ بعيرُكَ؟ قال: أضْلَلْتُهُ البارَحةَ، قال أبو بكرٍ: بعيرٌ واحدٌ تُضِلُّهُ؟ وطَفِقَ يضْربُهُ، ورسولُ الله -ﷺ- يتَبَسَّمُ، ويقولُ: انظرُوا إلى هذا المحرمِ ما يصنعُ (١)؟ وما يَزِيد على ذلك، ويتَبَسَّمُ» . أخرجه أبو داود (٢) . ⦗٨٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زِمالة): الزِّاملة: البعير الذي يحمل الرجل عليه زاده وأداته، وما يركبه.\n_________\n(١) الذي في أبي داود، قال ابن أبي رزمة: \" فما يزيد رسول الله ﷺ على أن يقول: انظروا إلى هذا المحرم ما يصنع؟! ويتبسم \".\n(٢) رقم (١٨١٨) في المناسك، باب المحرم يؤدب غلامه، وأخرجه ابن ماجة رقم (٢٩٣٣) في المناسك، باب التوقي في الإحرام، وفيه عنعنة محمد بن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٦/٣٤٤) . وأبو داود (١٨١٨) قال: ثنا أحمد بن حنبل. (ح) وثنا محمد بن عبد العزيز ابن أبي رزمَة. وابن ماجة (٢٩٣٣) قال: ثنا أبو بكر بن أبي شيبة. و«ابن خزيمة» (٢٦٧٩) قال: ثنا عبد الله ابن سعيد الأشج. وسَلّم بن جُنادة. (ح) وثنا يعقوب بن إبراهيم الدورقي، ويوسف بن موسى.\nسبعتهم - أحمد بن حنبل، وابن أبي رزمة، وأبو بكر، وعبد الله بن سعيد الأشج، وسلم، ويعقوب الدورقي، ويوسف بن موسى - عن عبد الله بن إدريس. قال: ثنا محمد بن إسحاق، عن يحيى بن عباد ابن عبد الله بن الزبير، عن أبيه، فذكره.","vol":"3","page":79},{"text":"<span data-type=\"title\" id=toc-321>النوع الحادي عشر: في تقريد البعير </span>(١)\n١٣٦٠ - (ط) ربيعة بن عبد الله: أنه رأى عمر بن الخطاب -﵁- «يُقَرِّدُ بَعيرًا له في طينٍ بالسُّقْيا (٢)، وهو محرِمٌ (٣)» . أخرجه الموطأ (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُقَرِّد بعيره): قَرَّد بعيره: إذا نزع منه القُردان، جمع قراد، وهو دُويبة معروفة، تكون في أوبار الإبل ونحوها.\n_________\n(١) تقريد البعير: تفليته وتنقيته من القراد.\n(٢) قرية جامعة بين مكة والمدينة.\n(٣) لأنه كان يرى حله.\n(٤) ١ / ٣٥٧ في الحج، باب ما يجوز للمحرم أن يفعله، وإسناده حسن. قال مالك: وأنا أكرهه. قال الزرقاني: لأنها من دواب البعير، كالحلم والحمنان، فلا يلقيه المحرم عن البعير لأن ذلك سبب هلاكه - أي القراد - إلا أن يضر بالبعير فيزيلها ويطعم حفنة من طعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:أخرجه مالك في «الموطأ» (٨١٠) في الحج - باب ما يجوز للمحرم أن يفعله، قال عن يحيى بن سعيد، عن محمد بن إبراهيم بن الحارث التيمي عن ربيعة بن أبي عبد الله بن الهدير، عنه، فذكره.","vol":"3","page":80},{"text":"١٣٦١ - (ط) نافع مولى ابن عمر: قال: «كانَ ابنُ عمر -﵄- يكْرَهُ أنْ يَنْزعَ المحرِمُ حلَمَة أو قُرادًا عن بعِيرهِ» . أخرجه الموطأ (١) . ⦗٨١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حلمة): والجمع الحَلَم: وهو العظيم من القُراد.\n_________\n(١) ١ / ٣٥٨ في الحج، باب ما يجوز للمحرم أن يفعله، وإسناده صحيح. وقال مالك وذلك أحب ما سمعت إلي في ذلك. قال الزرقاني: لأن تقريده سبب لإهلاكه - يعني إهلاك القراد - وهو لا يجوز، وهذا مما خالف ابن عمر أباه فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٨١٣) في الحج - باب ما يجوز للمحرم أن يفعله، قال: عن نافع، فذكره.","vol":"3","page":80},{"text":"الفرع الثاني من الفصل الثاني: في التلبية والإهلال، وفيه نوعان\n<span data-type=\"title\" id=toc-323>النوع الأول: في وقتها ومكانها</span>\n١٣٦٢ - (خ م ط ت د س) عبد الله بن عمر بن الخطاب -﵄- قال: «بَيْدَاؤُكُمْ هذه، التي تَكْذِبُون على رسول الله -ﷺ- فيها (١)، ما أهلَّ ⦗٨٢⦘ رسولُ الله -ﷺ- إلا من عندِ المسجدِ، يعني: مَسجدَ ذي الحلَيْفَةِ» .\nوفي رواية: «ما أهَلَّ رسولُ الله -ﷺ- إلا من عندِ الشَّجَرَةِ، حين قامَ به بَعِيرُهُ» (٢) .\nوفي أخرى قال: «كان رسولُ الله -ﷺ- إذا وضَعَ رِجْلهُ في الغَرزِ، واسْتَوَت بهِ راحِلَتُهُ قائمَة، أهلَّ من عندِ مَسْجِدِ ذي الحُلَيْفَةِ» .\nوفي أخرى: «رأيتُ رسول الله -ﷺ- يَرْكبُ راحلتهُ بذي الحُليْفَةِ، ثم يُهِلُّ، حين تَسْتَوي به قائِمَةً» . هذه روايات البخاري ومسلم.\nوأخرج الباقون الرواية الأولى، وزاد فيها الترمذي: «من عند الشجرة» وأخرج النسائي أيضًا الرواية الآخرة.\nوفي أخرى للنسائي قال: «قلتُ لابنِ عمر: رأيْتُكَ تُهِلُّ إذا استوتْ بك ناقَتُكَ؟ قال: إنَّ رسول الله -ﷺ- كان يُهلُّ إذا استوتْ به ناَقتُهُ وانْبَعَثَتْ» (٣) . ⦗٨٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَيداؤكم): البيداء: البرية، والمراد به في الحديث: موضع مخصوص بين مكة والمدينة.\n(الغَرْز): رِكاب الرحل الذي تركب به الإبل، إذا كان من جلد، فإن كان من خشب أو حديد فهو ركاب.\n_________\n(١) قال النووي في \" شرح مسلم \" ١ / ٣٧٦: قوله: \" بيداؤكم هذه التي تكذبون على رسول الله - الخ \" قال العلماء: هذه البيداء هي: الشرف الذي قدام ذي الحليفة إلى جهة مكة، وهي بقرب ذي الحليفة. وسميت بيداء؛ لأنه ليس فيها بناء ولا أثر. وكل مفازة تسمى: بيداء، وأما هنا فالمراد بالبيداء ما ذكرناه.\nوقوله: \" تكذبون على رسول الله ﷺ فيها \" أي تقولون: إنه ﷺ أحرم منها، ولم يحرم منها، وإنما أحرم قبلها من عند مسجد ذي الحليفة، ومن عند الشجرة التي كانت هناك، وكانت عند المسجد. وسماهم ابن عمر كاذبين؛ لأنهم أخبروا بالشيء على خلاف ما هو، وقد سبق في أول هذا الشرح في مقدمة \" صحيح مسلم \" أن الكذب عند أهل السنة: هو الإخبار عن الشيء بخلاف ما هو عليه، سواء تعمده أم غلط فيه وسها. وفيه دلالة: أن ميقات أهل المدينة من عند مسجد ذي الحليفة، ولا يجوز لهم تأخير الإحرام إلى البيداء، وبهذا قال جميع العلماء. وفيه: أن الإحرام من الميقات أفضل من دويرة أهله؛ لأنه ﷺ ترك الإحرام من مسجده مع كمال شرفه ⦗٨٢⦘ فإن قيل: إنما أحرم من الميقات لبيان الجواز. قلنا: هذا غلط من وجهين. أحدهما: أن البيان قد حصل بالأحاديث الصحيحة في بيان المواقيت. والثاني: أن فعل رسول الله ﷺ إنما يحمل على بيان الجواز في شيء يتكرر فعله كثيرًا، فيفعله مرة أو مرات على الوجه الجائز، لبيان الجواز، ويواظب غالبًا على فعله على أكمل وجوهه، وذلك كالوضوء مرة ومرتين وثلاثًا كله ثابت، والكثير أنه ﷺ توضأ ثلاثًا ثلاثًا. وأما الإحرام بالحج، فلم يتكرر، وإنما جرى منه ﷺ مرة واحدة، فلا يفعله إلا على أكمل وجوهه. والله أعلم.\n(٢) وسيأتي توضيح ذلك في حديث سعيد بن جبير عن ابن عباس من رواية أبي داود رقم (١٣٦٤) .\n(٣) أخرجه البخاري ٣ / ٣١٨ في الحج، باب الإهلال عند مسجد ذي الحليفة، ومسلم رقم (١١٨٦) ⦗٨٣⦘ في الحج، باب أمر أهل المدينة بالإحرام من عند مسجد ذي الحليفة. والموطأ ١ / ٣٣٢ في الحج، باب العمل في الإهلال، والترمذي رقم (٨١٨) في الحج، باب ما جاء من أي موضع أحرم النبي ﷺ، وأبو داود رقم (١٧٧١) في الحج، باب وقت الإحرام، والنسائي ٥ / ١٦٢ و١٦٣ و١٦٤ في الحج، باب العمل في الإهلال، وأخرجه ابن ماجة رقم (٢٩١٦) في المناسك، باب الإحرام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٢٢٠) . والحميدي (٦٥٩) قال: ثنا سفيان. وأحمد (٢/١٠) (٤٥٧٠) قال: ثنا سفيان. وفي (٢/٢٨) (٤٨٢٠) قال: ثنا روح، قال: حدثنا شعبة. وفي (٢/٦٦) (٥٣٣٧) قال: قرأت على عبد الرحمن عن مالك. (ح) وحدثنا روح، قال: حدثنا مالك. وفي (٢/٨٥) (٥٥٧٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١١١) (٥٩٠٧) قال: حدثنا مؤمل، قال: حدثنا سفيان. وفي (٢/١٥٤) (٦٤٢٨) قال: حدثنا يحيى بن آدم، قا: حدثنا زهير. والبخاري (٢/١٦٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان (ح) وحدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٤/٨) قال: حدثنا يحيى بن يحيى، قال: قرأت على ملك (ح) وحدثناه قتيبة بن سعيد قال: حدثنا حاتم، يعني ابن إسماعيل. وأبو داود (١٧٧١) قال: حدثنا القعنبي، عن مالك. والترمذي (٨١٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا حاتم بن إسماعيل. والنسائي (٥/١٦٢) قال: أخبرنا قتيبة عن مالك. و«ابن خزيمة» (٢٦١١) قال: حدثنا يحيى بن حكيم، قال: حدثنا سفيان ابن عيينة. ستتهم -مالك، وسفيان بن عيينة، وشعبة، وسفيان الثوري، وزهير بن معاوية، وحاتم بن إسماعيل -عن موسى بن عقبة، قال: سمعت سالم بن عبد الله، فذكره.\n(*) لفظ رواية شعبة: «كان عبد الله بن عمر يكاد أن يلعنَ البَيْداءَ، ويقول: أحْرَمَ رسولُ الله -ﷺ- من المسجد» .\n(*) لفظ رواية سفيان الثوري: «كان ابن عمر إذا ذُكِرَ عِنده البيداء، يسُبُّها، أو كاد يسبها، ويقول: إنما أحرم رسول الله -ﷺ- من ذي الحُلَيفة» .\n(*) في رواية حاتم بن إسماعيل، ذكر الحديث، إلا أنه قال: «ما أهلَّ رسولُ الله -ﷺ- إلا من عند الشجرة، حين قام به بَعيرُه» .\nوالرواية الأخرى من طريق نافع، عنه:\n١ - أخرجه أحمد (٢/٢٩) (٤٨٤٢) قال: حدثنا محمد بن عبيد. وفي (٢/٣٧) (٤٩٤٧) قال: حدثنا حماد بن أسامة. والدارمي (١٩٣٥) قال: أخبرنا عبد الله بن سعيد، قال: حدثنا عقبة بن خالد. والبخاري (٤/٣٧) قال: حدثني عبيد بن إسماعيل، عن أبي أسامة. ومسلم (٤/٩) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا علي بن مسهر. وابن ماجة (٢٩١٦) قال: حدثنا محرز بن سلمة العدني، قال: حدثنا عبد العزيز بن محمد بالدراوردي.\nخمستهم (محمد بن عبيد، وحماد بن أسامة، أبو أسامة، وعقبة بن خالد، علي بن مسهر، وعبد العزيز بن محمد الدراوردي) عن عبيد الله بن عمر.\n٢ - وأخرجه أحمد (٢/٣٦) (٤٩٣٥) قال: حدثنا محمد بن بكر. والبخاري (٢/١٧١) قال: حدثنا أبو عاصم. ومسلم (٤/٩) قال: حدثني هارون بن عبد الله. قال: حدثنا حجاج بن محمد. والنسائي (٥/١٦٣) قال: أخبرنا عِمران بن يزيد، قال أنبأنا شعيب (ح) وأخبرني محمد بن إسماعيل بن إبراهيم. قال: حدثنا إسحاق، يعني ابن يوسف.\nخمستهم - محمد بن بكر، وأبو عاصم النبيل، وحجاج بن محمد، وشعيب بن إسحاق، وإسحاق بن يوسف - عن ابن جريج، قال: أخبرني صالح بن كيسان.\nكلاهما - عبيد الله بن عمر، وصالح بن كيسان - عن نافع، فذكره.","vol":"3","page":81},{"text":"١٣٦٣ - (د س) أنس بن مالك -﵁-: «أنَّ رسولَ الله -ﷺ-: صلَّى الظهْر، ثم ركبَ راحِلَتهُ، فَلمَّا عَلا على جَبَلِ البَيْدَاءِ أهَلَّ» . أخرجه أبو داود والنسائي.\nوفي أخرى للنسائي: «أنَّ رسولَ الله -ﷺ-:صلى الظُّهْرَ بالبَيْداءِ، ثم رَكبَ وصَعِدَ جبلَ البيداءِ، وأهلَّ بالحجِّ والعُمرَةِ حين صلى الظُّهرَ» (١) .\n_________\n(١) أخرجه أبو داود رقم (١٧٧٤) في المناسك، باب وقت الإحرام، والنسائي ٥ / ١٢٧ و١٦٢ في الحج، باب البيداء، وباب العمل في الإهلال، وفيه عنعنة الحسن البصري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الحج (٢١:٥) عن أحمد بن حنبل، عن روح، عن أشعث، عنه به. والنسائي فيه (الحج ٢٥ و٥٦) عن إسحاق بن إبراهيم، عن النضر بن شميل، عن أشعث معناه. و(١٤٣) عن أحمد بن الأزهر، عن محمد بن عبد الله الأنصاري، عن أشعث أتم منه.\nكلاهما عن الحسن بن أبي الحسن، عنه، فذكره.","vol":"3","page":83},{"text":"١٣٦٤ - (د) سعيد بن جبير قال: «قلت لابن عباسٍ -﵄يا أبا العَباسِ، عَجِبْتُ لاختِلافِ أصحاب رسول الله -ﷺ- في إهلالِ ⦗٨٤⦘ رسولِ الله -ﷺ- حين أوجبَ، فقال: إني لأَعْلمُ الناس بذلك، إنَّها إنما كانت من رَسُولِ الله -ﷺ- حَجَّةٌ واحدةٌ، فمِنْ هناكَ اخْتَلَفُوا: خَرجَ رسولُ الله -ﷺ- حاجًّا، فلما صلى في مسجدِهِ بذي الحُلَيفةِ ركْعَتَيْهِ، أوجبَهُ في مَجْلِسِهِ، فأهلَّ بالحجِّ حين فَرغَ من ركعتيهِ، فَسمِعَ ذلك منه أقوامٌ، فَحَفِظَتْهُ عنه، ثم ركبَ، فَلَمَّا استَقَلَّتْ به ناقتُهُ أهلَّ، وأَدْركَ ذلك منه أقوامٌ - وذلك: أنَّ النَّاسَ إنَّما كانُوا يأتُونَ أرْسالًا، فسمعوهُ حين استَقلَّتْ به ناَقتُهُ يُهلُّ، فقالوا: إنَّما أهَلَّ رسولُ الله -ﷺ- حين استقلَّت بهِ ناقَتُهُ - ثم مضى رسولُ الله -ﷺ-، فلمَّا علا على شرَفِ البيْداءِ أهلَّ، وأدْرَكَ ذلك منه أقوامٌ، فقالوا: إنَّما أَهلَّ حين علا على شرف البيداءِ، وايمُ اللَّهِ، لقد أوجبَ في مُصَلاَّهُ، وأهلَّ حين استقَلَّتْ به ناقَتهُ، وأهلَّ حين عَلا على شرفِ البيداءِ» .\nقال سعيد بن جُبير: «فَمنْ أخذَ بِقولِ عبدِ الله بن عبَّاس: أهلَّ في مُصَلاَّه، إذا فرَغَ من رَكْعَتَيْه» . أخرجه أبو داود (١) . ⦗٨٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يوجِب): أوجب الحج على نفسه، إذا باشر مقدِّماته كالإحرام والتلبية.\n(أرسالًا): جاء القوم أرسالًا، أي متتابعين قومًا بعد قوم.\n(اسْتَقَلَّت): به راحلته: أي نهضت به حاملة له.\n_________\n(١) في المناسك، باب وقت الإحرام، وأخرجه أحمد في المسند رقم (٢٣٥٨) وفي سنده خصيف بن عبد الرحمن الجزري أبو عون الحضرمي الحراني، وهو صدوق سيء الحفظ، خلط بآخره، كما قال الحافظ في \" التقريب \": وفيه أيضًا محمد بن إسحاق، ولكنه صرح بالتحديث، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/٢٦٠) (٢٣٥٨) . وأبو داود (١٧٧٠) قال: ثنا محمد بن منصور.\nكلاهما عن (أحمد، ومحمد بن منصور) قالا: ثنا يعقوب (يعني ابن إبراهيم) قال: ثنا أبي، عن ابن إسحاق، قال: ثنا خصيف بن عبد الرحمن الجزري، عن سعيد بن جبير، فذكره.\nقلت: فيه خصيف، وهو ضعيف.","vol":"3","page":83},{"text":"١٣٦٥ - (د) سعد بن أبي وقاص -﵁-: أن رسول الله -ﷺ-: «كانَ إذا أَخذَ طريقَ الفُرْعِ أهلَّ إذا اسُتقَلَّتْ به راحِلتهُ، وإذا أخذَ طَريقَ أُحُدٍ، أهلَّ إذا أشرف على جبل البيداء» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٧٥) في المناسك، باب وقت الإحرام، وفي إسناده محمد بن إسحاق، ولكنه صرح بالتحديث، فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (١٧٧٥) قال: ثنا محمد بن بشار، قال: ثنا وهب (يعني ابن جرير) قال: ثنا أبي: قال: سمعت ابن إسحاق، يحدث عن أبي الزناد، عن عائشة بنت سعد، فذكرته.\nقلت: فيه ابن إسحاق، وقد عنعنه.","vol":"3","page":85},{"text":"١٣٦٦ - (خ ت) جابر بن عبد الله -﵄-: «أنَّ إهلالَ رسول اللَّه -ﷺ- من ذي الحُليفِة، حين استَوتْ به راحلته» (١) .\nوفي رواية: «أنَّ رسولَ الله -ﷺ- لما أرادَ الحجَّ أذَّنَ في النَّاسِ، فاجتَمَعُوا، فلما أتى البيداءَ أحرمَ» . أخرجه البخاري والترمذي (٢) . ⦗٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أذن): التأذين: الإعلام بالشيء والنداء به.\n_________\n(١) قال الحافظ في \" الفتح \": وغرضه منه الرد على من زعم أن الحج ماشيًا أفضل، لتقديمه في الذكر على الراكب فبين أنه لو كان أفضل لفعله النبي ﷺ، بدليل أنه لم يحرم حتى استوت به راحلته. وقال الحافظ أيضًا: قال ابن المنذر: اختلف في الركوب والمشي في الحج أيهما أفضل؟ فقال الجمهور: الركوب أفضل لفعل النبي ﷺ، ولكونه أعون على الدعاء والابتهال، ولما فيه من المنفعة.\n(٢) البخاري ٣ / ٣٠١ في الحج، باب قول الله تعالى: ﴿يأتوك رجالًا وعلى كل ضامر﴾، والترمذي رقم (٨١٧) في الحج، باب ما جاء من أي موضع أحرم النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٦٣) قال: ثنا إبراهيم بن موسى. و«ابن خزيمة» (٢٦١٢) قال: ثنا علي بن سهل الرملي.\nكلاهما (إبراهيم، وعلي) عن الوليد (يعني ابن مسلم) قال: ثنا الأوزاعي، عن عطاء، فذكره.\nورواية الترمذي (٨١٧) قال: ثنا ابن أبي عمر، ثنا سفيان بن عيينة. عن جعفر بن محمد، عن أبيه، فذكره. وقال الترمذي: حديث جابر حسن صحيح.","vol":"3","page":85},{"text":"١٣٦٧ - (ط) عروة بن الزبير -﵄- «أنَّ رسول الله -ﷺ- كان يُصلِّي في مسجِدِ ذي الْحُلَيْفَةِ رَكْعَتَيْنِ، فإذا اسْتوَتْ به راحِلَتُهُ أَهلَّ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٣٢ في الحج، باب العمل في الإهلال، وهو مرسل، فإن عروة بن الزبير لم يدرك رسول الله ﷺ، فالإسناد منقطع. وقد وصله البخاري ومسلم من حديث عبد الله بن عمر كما تقدم في الحديث رقم (١٣٦٢) في إحدى رواياته: رأيت رسول الله ﷺ يركب راحلته بذي الحليفة، ثم يهل حتى تستوي به قائمة، والموطأ ١ / ٣٣٣، كما سيأتي رقم (١٣٦٩) ووصله البخاري ومسلم أيضًا من حديث أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:أخرجه مالك «الموطأ» (٧٤٦) في الحج - باب العمل في الإهلال، قال: عن هشام بن عروة، عن أبيه، فذكره.","vol":"3","page":86},{"text":"١٣٦٨ - (ت س) عبد الله بن عباس -﵄-: أنَّ النبي -ﷺ- «أهَلَّ في دُبُرِ الصَّلاةِ» . أخرجه الترمذي والنسائي (١) .\n_________\n(١) الترمذي رقم (٨١٩) في الحج، باب ما جاء متى أحرم النبي ﷺ، والنسائي ٥ / ١٦٢ في الحج، باب العمل في الإهلال، وفي سنده خصيف بن عبد الرحمن الجزري أبو عون الحراني، وهو صدوق سيء الحفظ، خلط بآخره، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:أخرجه أحمد (١/٢٨٥) (٢٥٧٩) قال: ثنا الحكم، والدارمي (١٨١٣) قال: نا عمرو بن عون. والترمذي (٨١٩) قال: ثنا قتيبة، والنسائي (٥/١٦٢) قال: نا قتيبة.\nثلاثتهم (الحكم بن موسى، وعمرو بن عون، وقتيبة) عن عبد السلام بن حرب، عن خصيف، عن سعيد بن جبير، فذكره.\nوقال الترمذي: هذا حديث حسن غريب. لا نعرف أحدا رواه غير عبد السلام بن حرب.\nقلت: وفيه خصيف أيضا، وهو ضعيف.","vol":"3","page":86},{"text":"١٣٦٩ - (خ م ط) نافع مولى ابن عمر: قال: «كان ابنُ عمر -﵄- إذا دخَلَ أدْنَى الْحَرم: أمْسَكَ عن التَّلبِيةِ، ثم يبيت بذي طُوَى ثم يُصَلِّي بها الصُّبحَ ويغْتَسِلُ، ويحدِّثُ: أنَّ نبيَّ الله -ﷺ- كان يفعلُ ذلك» .\nوفي رواية، كان إذا صلَّى الغداة بذي الحليفة أمرَ بِرَاحلتِهِ فَرُحِلتْ ⦗٨٧⦘ ثم ركب، حتى إذا استَوَتْ به، استَقْبلَ القِبْلَةَ قائمًا، ثم يلبي، حتى إذا بلَغَ الحرَمَ أمْسَكَ، حتى إذا أتى ذا طُوى باتَ به، فيُصلِّي بهِ الغَداةَ، ثم يغْتَسِلُ، وزعَمَ: «أنَّ النبي -ﷺ- فعلَ ذلك» . أخرجه البخاري ومسلم.\nوأخرجه الموطأ مختصرًا، أن ابن عمر: «كان يُصلِّي في مسْجدِ ذي الْحُلَيْفَةِ، ثم يخرج فيركبُ، فإذا استوت به رَاحِلتُهُ أحرَمَ» (١) .\n_________\n(١) أخرجه البخاري ٣ / ٣٤٦ في الحج، باب الاغتسال عند دخول مكة، وباب دخول مكة نهارًا أو ليلًا، ومسلم رقم (١٢٥٩) في\nالحج، باب استحباب المبيت بذي طوى عند إرادة دخول مكة، والموطأ ١ / ٣٣٣ في الحج، باب العمل في الإهلال، قال الحافظ في \" الفتح \": قال ابن المنذر: الاغتسال عند دخول مكة مستحب عند جميع العلماء، وليس في تركه عندهم فدية. وقال أكثرهم: يجزئ منه الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٨) (٥٠٨٢) قال: ثنا إسماعيل، عن أيوب. وفي (٢/١٦) (٤٦٥٦) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/١٥٧) (٦٤٦٢) قال: حدثنا حماد، عن عبد الله. والدارمي (١٩٣٣) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد، قا: حدثنا عبيد الله. والبخاري (٢/١٧٧) قال: حدثني يعقوب بن إبراهيم قال: حدثنا ابن علية قال: أخبرنا أيوب. وفي (٢/١٧٧) قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله. ومسلم (٤/٦٢) قال: حدثني زهير بن حرب وعبيد الله بن سعيد. قالا: حدثنا يحيى، وهو القطان، عن عبيد الله. (ح) وحدثنا أبو الربيع الزهراني، قال: حدثنا حماد، قال: حدثنا أيوب. وعن زهير بن حرب بن إسماعيل عن أيوب وأبو داود (١٨٦٥) قال: حدثنا محمد بن عبيد، قال: حدثنا حماد بن زيد، عن أيوب، عن أحمد بن حنبل، عن إسماعيل، عن أيوب. والنسائي في الكبرى «تحفة الأشراف» (٧٥١٣) عن يعقوب بن إبراهيم، عن إسماعيل بن علية، عن أيوب. و«ابن خزيمة» (٢٦١٤) (٢٦٩٥) قال: حدثنا عبد الوارث بن عبد الصمد، قال: حدثني أبي، عن أبيه، عن أيوب. وفي (٢٦٩٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، قال: حدثنا عبيد الله. وفي (٢٦٩٤) قال: حدثنا محمد بن بشار قال: حدثنا أبو بكر (يعني الحنفي)، قال: حدثنا عبد الله بن نافع.\nأربعتهم (أيوب، وعبيد الله بن عمر، وعبد الله بن عمر، وعبد الله بن نافع) عن نافع، فذكره.\nورواية مالك في «الموطأ» (٧٤٩) في الحج - باب العمل في الإهلال، قال: عن نافع، فذكره.","vol":"3","page":86},{"text":"١٣٧٠ - (د ت) عبد الله بن عباس -﵄-: أنَّ رسول الله -ﷺ- قال: «يُلبِّي المقيمُ، أو المعتمر، حتى يستلم الحجر. هذه رواية أبي داود (١) .\nقال: وروى موقوفًا على ابن عباس (٢) .\nوفي رواية الترمذي عن ابن عباس - يرفع الحديث، أنه كان يُمسكُ عن التلبية في العمرة، حين يستلم الحجر» (٣) . ⦗٨٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يستلم): الاستلام لمسُ الحجر الأسود، أو أحد الأركان، وسيجيء فيما بعد مُستقصى.\n_________\n(١) لفظه في المطبوع من أبي داود: يلبي المعتمر حتى يستلم الحجر. وليس فيه لفظة \" المقيم \".\n(٢) لفظه عند أبي داود: رواه عبد الملك بن أبي سليمان وهمام عن عطاء عن ابن عباس موقوفًا.\n(٣) أخرجه أبو داود رقم (١٨١٧) في المناسك، باب متى يقطع المعتمر التلبية، والترمذي رقم ⦗٨٨⦘ (٩١٩) في الحج، باب ما جاء في متى تقطع التلبية في العمرة. وفي إسناده محمد بن عبد الرحمن بن أبي ليلى، وهو صدوق سيء الحفظ جدًا، كما قال الحافظ في \" التقريب \". ومع ذلك فقد صححه الترمذي وقال: والعمل عليه عند أكثر أهل العلم. قالوا: لا يقطع المعتمر التلبية حتى يستلم الحجر. قال بعضهم: إذا انتهى إلى بيوت مكة قطع التلبية، والعمل على حديث النبي ﷺ (يريد حديث ابن عباس هذا) . وبه يقول سفيان، والشافعي، وأحمد، وإسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٨١٧) قال: ثنا مسدد. والترمذي (١٩/٩) قال: ثنا هناد. وابن خزيمة (٢٦٩٧) قال: ثنا يعقوب بن إبراهيم الدورقي، ومحمد بن هشام.\nأربعتهم (مسدد، وهناد، ويعقوب، ومحمد بن هشام) قالوا: ثنا هشيم، عن ابن أبي ليلى، عن عطاء، فذكره.\nقال أبو داود: رواه عبد الملك بن أبي سليمان وهمام، عن عطاء، عن ابن عباس موقوفا.\nوقال الترمذي: حديث ابن عباس حسن صحيح.","vol":"3","page":87},{"text":"<span data-type=\"title\" id=toc-324>النوع الثاني: في كيفيتها</span>\n١٣٧١ - (خ م ط ت د س) عبد الله بن عمر بن الخطاب -﵄ - قال: سمعت رسول الله -ﷺ- يُهِلُّ ملبِّدًا (١) يقول «لَبَّيكَ اللَّهُمَّ لبَّيْكَ، لبَّيْكَ لا شريكَ لك لبَّيْكَ (٢)، إنَّ الحمدَ والنِّعْمَةَ لكَ والمُلّكَ، لا شَريك ⦗٨٩⦘ لَكَ» (٣) . لا يزيد على هذه الكلمات.\nزاد في رواية: «وأنَّ عبد الله بن عمر كان يقول: كان رسول الله -ﷺ- يَركعُ بذي الْحُليْفَةِ رَكْعَتَيْنِ، ثم إذا استوتْ به النَّاقةُ قائِمة، عند مسجد ذي الحلَيْفَةِ: أهَلَّ بهؤلاء الكلمات، وكان عبدُ الله بنُ عمر يقولُ: كان عمرُ بنُ الخطاب -﵁- يُهِلُّ بإهْلال رسول الله -ﷺ- من هؤلاء الكلمات، ⦗٩٠⦘ ويقول: لبَّيْك اللهمَّ لبَّيْكَ، لبَّيْكَ وسَعْدَيْكَ (٤)، والخيرُ في يدَيْكَ لبَّيْكَ، والرَّغباءُ (٥) إليكَ والعملُ» .\nوفي رواية قال: تَلَقَّفْتُ التَّلْبِيةَ (٦) من رسول الله -ﷺ-، فَذكر نحوه مع الزِّيادة.\nهذه رواية البخاري ومسلم.\nوفي رواية الموطأ والترمذي وأبي داود والنسائي: «أنَّ تلْبِيةَ رسول الله -ﷺ-، لَبَّيكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْك لا شَرِيكَ لك لَبَّيْكَ، إنَّ الحمدَ والنَّعْمَةَ لَكَ والملك، لا شريك لك» .\nقال: وكان ابنُ عمر يزيدُ فيها: «لبَّيْكَ لبيك وسعْدَيْكَ، والخيرُ بِيديْك، لَبَّيْكَ والرَّغْباءُ إليك والعملُ» .\nإلا أنّ في رواية الموطأ وأبي داود: لَبَّيْكَ لَبَّيْكَ لَبَّيْكَ، ثلاثَ مرات في زيادة ابن عمر.\nوفي رواية للنسائي مثل رواية البخاري ومسلم بالزيادة إلى قوله: ⦗٩١⦘ «بِهَؤلاءِ الكَلِمات» (٧) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَبيك): لفظ يجاب به الداعي، وهو في تلبية الحج إجابة لدعاء الله الناس إلى الحج في قوله: ﴿وأَذِّنْ في النَّاسِ بالحَجِّ يأْتُوك رِجالًا وعلى كلِّ ضامِرٍ﴾ [الحج: ٢٧] ومعنى هذه التثنية فيه: أي: مرة بعد مرة، وهو من ألبَّ بالمكان: إذا أقام به، كأنه قال: إقامة على إجابتك بعد إقامة.\n(سعديك): من الألفاظ المقرونة بلبيك، ومعناها: إسعادًا بعد إسعاد، والمراد: ساعدت على طاعتك مُساعدة بعد مساعدة، وهما منصوبان على المصدر.\n(الرغبى إليك): الرُّغبى والرَّغباء: فالضم مع القصر، والفتح مع المد، كالنعمى والنعماء، ومعناهما: الرغبة.\n(تلقفت): الشيء: إذا أخذته وتعلمته.\n_________\n(١) وفيه: استحباب تلبيد الرأس قبل الإحرام. وقد نص عليه الشافعي وأصحابنا قاله النووي.\n(٢) قال النووي ١ / ٣٧٥: قال القاضي: قال المازري: التلبية مثناة للتكثير والمبالغة، ومعناه: إجابة بعد إجابة، ولزومًا لطاعتك، فثنى للتوكيد لا تثنية حقيقية.\nوقال يونس بن حبيب البصري: \" لبيك \" اسم مفرد لا مثنى. قال: وألفه إنما انقلبت ياء: لاتصالها بالضمير، كـ \" لدي \" و\" علي \" ومذهب سيبويه: أنه مثنى بدليل قلبها ياء مع المظهر. وأكثر الناس على ما قاله سيبويه. قال ابن الأنباري: ثنوا \" لبيك \" كما ثنوا \" حنانيك \" أي: تحننًا بعد تحنن ⦗٨٩⦘ وأصل \" لبيك \": لببك، فاستثقلوا الجمع بين ثلاث باءات، فأبدلوا من الثانية ياء، كما قالوا من الظن: تظنيت، والأصل: تظننت.\nواختلفوا في معنى \" لبيك \" واشتقاقها. فقيل: معناها: اتجاهي وقصدي إليك، مأخوذ من قولهم: داري تلب دارك، أي: تواجهها، وقيل: معناها: محبتي لك، مأخوذ من قولهم: أم لبة: إذا كانت محبة لولدها، عاطفة عليه، وقيل: معناها: إخلاصي لك، مأخوذ من قولهم: حسب لباب: إذا كان خالصًا محضًا، ومن ذلك لب الطعام ولبابه.\nوقيل: معناه: أنا مقيم على طاعتك وإجابتك، مأخوذ من قولهم: لب الرجل بالمكان وألب: إذا أقام فيه ولزمه.\n(٣) قوله: \" إن الحمد \" يروى بكسر الهمزة من \" إن \" وفتحها، وجهان مشهوران لأهل الحديث وأهل اللغة، قال الجمهور: الكسر أجود، قال الخطابي: الفتح رواية العامة، وقال ثعلب: الاختيار الكسر وهو الأجود في المعنى من الفتح؛ لأن من كسر جعل معناه: إن الحمد والنعمة لك على كل حال، ومن فتح قال: معناه لبيك لهذا السبب.\nوقوله: \" والنعمة لك \" المشهور فيه نصب \" النعمة \". قال القاضي: ويجوز رفعها على الابتداء، ويكون الخبر محذوفًا. قال ابن الأنباري: وإن شئت جعلت خبر \" إن \" محذوفًا تقديره: إن الحمد لك والنعمة مستقرة لك.\n(٤) إعرابها وتثنيتها كما سبق في لبيك، ومعناه: مساعدة لطاعتك بعد مساعدة.\n(٥) قال النووي: قال المازري: يروى بفتح الراء والمد، وبضم الراء مع القصر. ونظيره: العليا والعلياء، والنعمى والنعماء. قال القاضي: وحكى أبو علي فيه أيضًا: الفتح مع القصر، \" الرغبى \" مثل \" سكرى \" ومعناه هنا: الطلب والمسألة إلى من بيده الخير، وهو المقصود بالعمل المستحق للعبادة.\n(٦) أي: أخذتها بسرعة. قال القاضي: وروي \" تلقنت \" بالنون، قال: والأول رواية الجمهور، وقال: وروي \" تلقيت \" بالياء ومعانيها متقاربة. قاله النووي.\n(٧) أخرجه البخاري ٣ / ٣٢٤ و٣٢٥ في الحج، باب التلبية، وفي اللباس، باب التلبيد، ومسلم رقم (١١٨٤) في الحج، باب التلبية وصفتها ووقتها، والموطأ ١ / ٣٣١ و٣٣٢ في الحج، باب العمل في الإهلال، والترمذي رقم (٨٢٥) في الحج، باب ما جاء في التلبية، وأبو داود رقم (١٨١٢) في المناسك، باب كيف التلبية، والنسائي ٥ / ١٥٩ و١٦٠ في الحج، باب كيف التلبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: لفظ الباب من رواية سالم عن أبيه:\n١ - أخرجه أحمد (٢/٣٤) (٤٨٩٥) . وعبد بن حُميد (٧٢٦) . قال أحمد: حدثنا وقال عَبد بن حميد: أخبرنا عبد الرزاق، قال: أخبرنا معمر.\n٢ - وأخرجه أحمد (٢/١٢٠) (٦٠٢١) قال: حدثنا علي بن إسحاق، قال: حدثنا عبد الله. والبخاري (٢/١٦٨) قال: حدثنا أصبغ، قال: أخبرنا ابن وهب. وفي (٧/٢٠٩) قال: حدثني حبان بن موسى، وأحمد بن محمد، قالا: أخبرنا عبد الله. ومسلم (٤/٨) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب. وأبو داود (١٧٤٧) قال: حدثنا سليمان بن داود المهري، قال: حدثنا ابن وهب. وابن ماجة (٣٠٤٧) قال: حدثنا أحمد بن عمرو بن السرح المصري، قال: أنبأنا عبد الله بن وهب. والنسائي (٥/١٣٦) قال: أخبرنا أحمد بن عمرو بن السرح، والحارث بن مسكين، قراءة عليه، وأنا أسمع، عن ابن وهب. وفي (٥/١٥٩) قال: أخبرنا عيسى بن إبراهيم، قال: حدثنا ابن وهب. وابن خزيمة (٢٦٥٦) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب. كلاهما (عبد الله بن المبارك، وعبد الله بن وهب) قالا: أخبرنا يونس.\n٣ - وأخرجه أحمد (٢/١٣١) (٦١٦٤٦) قال: حدثنا يعقوب، قال: حدثني ابن أخي ابن شهاب.\nثلاثتهم (معمر، ويونس، وابن أخي ابن شهاب) عن ابن شهاب الزهري، عن سالم بن عبد الله، فذكره.\n(*) رواية أصبغ بن الفرج، وسليمان بن داود، وأحمد بن عمرو بن السرح، والحارث بن مسكين، ويونس ابن عبد الأعلى، عن ابن وهب، عن يونس، مختصرة على: «سمعت رسول الله -ﷺ- يُهل مُلَبِّدا» .\n- أما لفظ الموطأ فهو من رواية نافع، عن عبد الله بن عمر:\n١ - أخرجه مالك (الموطأ) (٢١٩) . وأحمد (٢/٣٤) (٤٨٩٦) قال: حدثنا عبد الرزاق. والبخاري (٢/١٧٠) قال: حدثنا عبد الله بن يوسف، ومسلم (٤/٧) قال: حدثنا يحيى بن يحيى التميمي. وأبو داود (١٨١٢) قال: حدثنا القَعنبي، والنسائي (٥/١٦٠) قال: أخبرنا قتيبة بن سعيد. خمستهم (عبد الرزاق، وعبد الله بن يوسف، ويحيى بن يحيى، وعبد الله بن مسلمة القعنبي، وقتيبة بن سعيد) عن مالك.\n٢- وأخرجه الحميدي (٦٦٠) قال: حدثنا سفيان. وأحمد (٢/٣٤) (٤٨٩٦) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢/٤٨) (٦٠٨٣) قال: حدثنا إسماعيل بن إبراهيم. والترمذي (٨٢٥) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم، وابن خزيمة (٢٦٢١) قال: حدثنا أحمد بن منيع، ومؤمل بن هشام، قالا: حدثنا إسماعيل. ثلاثتهم -سفيان، ومعمر، وإسماعيل بن إبراهيم- عن أيوب السختياني.\n٣ - وأخرجه أحمد (٢/٢٨) (٤٨٢١) قال: حدثنا روح. وفي (٢/٤٧) (٥٠٧١) قال: حدثنا محمد بن بكر. كلاهما (روح بن عبادة، ومحمد بن بكر) قال روح: حدثنا. وقال ابن بكر: أخبرنا ابن جريج.\n٤ - وأخرجه أحمد (٢/٤١) (٤٩٩٧) قال: حدثنا أبو معاوية. وفي (٢/٥٣) (٥١٥٤) قال: حدثنا يحيى، ومسلم (٤/٧) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى، يعني ابن سعيد. وابن ماجة (٢٩١٨) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية، وأبو أسامة، وعبد الله بن نمير. وابن خزيمة (٢٦٢٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى. أربعتهم (أبو معاوية، ويحيى بن سعيد، وأبو أسامة، وعبد الله بن نمير) عن عبيد الله بن عمر.\n٥ - وأخرجه أحمد (٢/٤٣) (٥٠١٩)، والنسائي (٥/١٦٠) قال: أخبرنا أحمد بن عبد الله بن الحكم. كلاهما (أحمد بن حنبل، وأحمد بن عبد الله بن الحكم) قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت زيدا، وأبا بكر، ابني محمد بن زيد.\n٦ - وأخرجه أحمد (٢/٧٧) (٥٤٧٥) . والدارمي (١٨١٥) كلاهما (أحمد، والدارمي) عن يزيد بن هارون، قال: أخبرنا يحيى بن سعيد.\n٧ - وأخرجه الترمذي (٨٢٦) قال: حدثنا قتيبة، قال: حدثنا الليث.\nثمانيتهم (مالك، وأيوب، وابن جريج، وعبيد الله بن عمر، وزيد بن محمد بن زيد، وأبو بكر بن محمد، ويحيى بن سعيد الأنصاري، والليث بن سعد) عن نافع، فذكره.","vol":"3","page":88},{"text":"١٣٧٢ - (د) جابر بن عبد الله -﵄- قال: أهلَّ رسولُ الله -ﷺ- فذكر التلبية مثل حديث ابن عمر عن النبي -ﷺ- قال: «والناس ⦗٩٢⦘ يزيدون: ذا المعارج، ونحوه من الكلام، والنبيُّ -ﷺ- يسمْعُ، ولا يقول شيئًا» . أخرجه أبو داود هكذا عُقَيْبَ حديث ابن عمر (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذا المعارج): المعارج: المراقي والدرج، وهذا اللفظ من صفات الله تعالى، قال - عز من قائل -: ﴿مِنَ اللهِ ذي المَعارِجِ﴾ [المعارج: ٣] والمراد به: مصاعدُ السماء ومراقيها، أي: هو صاحبها.\n_________\n(١) رقم (١٨١٣) في المناسك، باب كيف التلبية، وأخرجه ابن ماجة رقم (٢٩١٩) في المناسك، باب التلبية، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أبو داود (١٨١٣) قال: ثنا أحمد بن حنبل. وابن خزيمة (٢٦٢٦) قال:: ثنا محمد بن بشار. كلاهما (أحمد، وابن بشار) قالا: ثنا يحيى بن سعيد.\n٢ - وأخرجه ابن ماجة (٢٩١٩) قال: ثنا زيد بن أخرم، قال: ثنا مؤمل بن إسماعيل، قال: ثنا سفيان.\nكلاهما (يحيى، وسفيان) عن جعفر بن محمد، عن أبيه فذكره.","vol":"3","page":91},{"text":"١٣٧٣ - (خ) عائشة ﵂- قالت: «إنِّي لأعلمُ كيفَ كان رسولُ الله -ﷺ- يُلبي: لبَّيكَ اللَّهُمَّ لبَّيْك، إنَّ الحمدَ والنِّعْمة لك» .\nزاد في مسند ابن عمر (١) «والملكَ لا شريك لك» (٢)، هكذا قاله الحميدي. أخرجه البخاري (٣) .\n_________\n(١) أي: في حديث ابن عمر.\n(٢) وفي حديث جابر ﵁ عند مسلم رقم (١٢١٨) في حجة النبي ﷺ: فأهل بالتوحيد \" لبيك اللهم لبيك لبيك لا شريك لك لبيك، إن الحمد والنعمة لك والملك، لا شريك لك \" وأهل الناس بهذا الذي يهلون به، فلم يرد رسول الله ﷺ عليهم شيئًا منه، ولزم رسول الله ﷺ تلبيته.\n(٣) ٣ / ٣٢٥ و٣٢٧ في الحج، باب التلبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/٣٢) قال: حدثنا محمد بن فضيل. وفي (٦/١٨١) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٦/٢٢٩) قال: حدثنا أبو معاوية. وفي (٦/٢٣٠) قال: حدثنا ابن نمير. والبخاري (٢/١٧٠) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. أربعتهم (محمد بن فضيل، وسفيان، وأبو معاوية، وعبد الله بن نمير) عن الأعمش، عن عمارة بن عمير.\n٢ - وأخرجه أحمد (٦/،١٠٠ ١٨١، ٢٤٣) قال: حدثنا محمد بن جعفر. وفي (٦/٢٤٣) قال: حدثنا روح. كلاهما (محمد بن جعفر، وروح) قالا: حدثنا شعبة. قال: حدثنا سليمان. قال: سمعت خيثمة.\nكلاهما (عمارة، وخيثمة) عن أبي عطية، فذكره.","vol":"3","page":92},{"text":"١٣٧٤ - (س) عبد الله بن مسعود -﵁- قال: كان من تلبية رسول الله -ﷺ-: «لبَّيْكَ اللَّهُمَّ لبَّيْكَ، لَبَّيْكَ لا شريكَ لك لَبَّيْكَ، إنَّ ⦗٩٣⦘ الحمدَ والنِّعْمَةَ لك» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ١٦١ في الحج، باب كيف التلبية، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (١/٤١٠) (٣٨٩٧) قال: ثنا علي بن عبد الله. والنسائي (٥/١٦١) قال: نا أحمد بن عبدة.\nكلاهما - عن ابن عبد الله، وأحمد بن عبدة - قالا: ثنا حماد بن زيد، عن أبان بن تغلب، عن أبي إسحاق، عن عبد الرحمن بن يزيد، فذكره.","vol":"3","page":92},{"text":"١٣٧٥ - (س) أبو هريرة -﵁- قال: «كان من تَلْبيةِ رسول الله -ﷺ-: لَبَّيْكَ إلهَ الحَقِّ» .\nأخرجه النسائي (١) وقال: هذا مرسل، ولا أعلم أحدًا أسنده إلا عبد العزيز بن أبي سلمة (٢) .\n_________\n(١) ٥ / ١٦١ و١٦٢ في الحج، باب كيف التلبية. وإسناده صحيح.\n(٢) عبارة النسائي: لا أعلم أحدًا أسند هذا عن عبد الله بن الفضل، إلا عبد العزيز، رواه إسماعيل بن أمية عنه مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٤١) قال: حدثنا أبو سعيد. وفي (٢/٣٥٢) قال: حدثنا حجين بن المثنى أبو عمر، وفي (٢/٤٧٦) قال: حدثنا وكيع. وابن ماجة (٢٩٢٠) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد. قالا: حدثنا وكيع. والنسائي (٥/١٦١) قال: أخبرنا قتيبة. قال: حدثنا حميد بن عبد الرحمن، وابن خزيمة (٢٦٢٣) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا وكيع. (ح) وحدثنا سلم بن جنادة. قال: حدثنا وكيع. وفي (٢٦٢٤) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا عبد الله بن وهب.\nخمستهم -أبو سعيد مولى بني هاشم، وحجين بن المثنى، ووكيع، وحميد بن عبد الرحمن، وعبد الله بن وهب- عن عبد العزيز بن عبد الله بن أبي سلمة، عن عبد الله بن الفضل، عن عبد الرحمن الأعرج، فذكره.\n(*) لفظ أبي عبد الرحمن النسائي: لا أعلم أحدا أسند هذا عن عبد الله بن الفضل، إلا عبد العزيز. رواه إسماعيل بن أمية عنه مرسلا.","vol":"3","page":93},{"text":"١٣٧٦ - (ط ت د س) السائب بن خلاد الأنصاري -﵁- أن رسول الله -ﷺ- قال: «إنَّ جبريلَ أتاني فأمرني أنْ آمُرَ أصحابي، أو مَنْ معيِ، أنْ يَرْفَعُوا أصْواتَهُمْ بالتَّلبْيةِ أو بالإهلال، يُريدُ أحَدَهما» . هذه رواية الموطأ والترمذي وأبي داود.\nوفي رواية النسائي قال: «جاءني جبريلُ، فقال لي: يا محمّد، مُرْ أصْحابَكَ: أنْ يرفَعُوا أصواتَهُمْ بالتَّلبيةِ» (١) .\n_________\n(١) أخرجه الموطأ ١ / ٣٣٤ في الحج، باب رفع الصوت بالإهلال، وأبو داود رقم (١٨١٤) في المناسك، باب كيف التلبية، والترمذي رقم (٨٢٩) في الحج، باب ما جاء في رفع الصوت في التلبية، والنسائي ٥ / ١٦٢ في الحج، باب رفع الصوت بالإهلال، وأخرجه ابن ماجة رقم (٢٩٢٢) و(٢٩٢٣) في المناسك، باب رفع الصوت بالتلبية، وإسناده صحيح. وقال الترمذي: حديث حسن صحيح، وفي الباب عن زيد بن خالد وأبي هريرة وابن عباس ورواه أيضًا الحاكم في المستدرك ١ / ٤٥٠ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في الموطأ (٢٢١) . والحميدي (٨٥٣)، وأحمد (٤/٥٦) قالا: حدثنا سفيان. وأحمد (٤/٥٦) قال: قرأت على عبد الرحمن بن مهدي: مالك. (ح) وحدثنا روح، قال: حدثنا مالك -يعني ابن أنس- وفي (٤/٥٦) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج، (ح) وروح، قال: حدثنا ابن جريج، وأبو داود (١٨١٤) قال: حدثنا القعنبي، عن مالك، وابن ماجة (٢٩٢٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة، والترمذي (٨٢٩) قال: حدثنا أحمد بن منيع، قال: حدثنا سفيان ابن عيينة، والنسائي (٥/١٦٢) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا سفيان. وابن خزيمة (،٢٦٢٥ ٢٦٢٧) قال: حدثنا عبد الجبار بن العلاء، وأحمد بن منيع، قالا: حدثنا سفيان. ثلاثتهم - مالك، وسفيان، وابن جريج - عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن عبد الملك بن أبي بكر ابن عبد الرحمن بن الحارث بن هشام.\n٢ - وأخرجه أحمد (٤/٥٥) قال: حدثنا سفيان بن عيينة. والدارمي (١٨١٦) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. وفي (١٨١٧) قال: حدثنا عثمان بن محمد، قال: حدثنا ابن عيينة. كلاهما -مالك، وسفيان بن عيينة - عن عبد الله بن أبي بكر.\nكلاهما - عبد الملك، وعبد الله - عن خلاد بن السائب، فذكره.\n(*) في رواية ابن جريج، قال: كتب إليّ عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، وقصة ذلك ذكرها سفيان بن عيينة، قال: كان ابن جريج كتمني حديثا، فلما قدم علينا عبد الله بن أبي بكر، لم أخبره به، فلما خرج إلى المدينة حدثته به. فقال لي: يا عوف، تخفي عنا الأحاديث فإذا ذهب أهلها أخبرتنا بها لا أرويه عنك. أتريد أن أرويه عنك، وكتب إلى عبد الله بن أبي بكر فكتب إليه به عبد الله بن أبي بكر وكان ابن جريج يحدث به: كتب إليّ عبد الله بن أبي بكر. (مسند الحميد) رقم (٨٥٣) .","vol":"3","page":93},{"text":"١٣٧٧ - (م) عبد الله بن عباس -﵄- قال: «كان المشركون يقولون: لَبَّيْكَ لا شريك لك، فيقول رسولُ الله -ﷺ-: ويلكم قدْ قَدْ (١)، فيقولون: إلا شَرِيكًا هو لك، تَمُلكُهُ وما مَلَك، يقولون هذا وهم يطوفون بالبيت» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَدْ، قَدْ): قد بمعنى: حسبُ، وتكرارها لتأكيد الأمر.\n(الشريك): يعنون بالشريك: الصنم، يريدون: أن الصنم وما يمكن من الآلات التي تكون عنده وحوله، والنُّذور التي كانوا يتقربون بها إليه ملك لله تعالى، فذلك معنى قولهم: «تَمْلِكُهُ وما مَلَكَ» .\n_________\n(١) قال النووي: قوله \" قدقد \" قال القاضي: روى بإسكان الدال وكسرها مع التنوين. ومعناه: كفاكم هذا الكلام، فاقتصروا عليه ولا تزيدوا. وهنا انتهى كلام النبي ﷺ ثم عاد الراوي إلى حكاية كلام المشركين فقال: \" إلا شريكًا هو لك - الخ \" ومعناه: أنهم كانوا يقولون هذه الجملة، وكان النبي ﷺ يقول: \" اقتصروا على قولكم: لبيك لا شريك لك \".\n(٢) رقم (١١٨٥) في الحج، باب التلبية وصفتها ووقتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/٨) قال: ثنا عباس بن عبد العظيم العنبري، قال: ثنا النضر بن محمد اليمامي، قال: ثنا عكرمة -يعني ابن عمار - قال: ثنا أبو زميل، فذكره.","vol":"3","page":94},{"text":"<span data-type=\"title\" id=toc-325>الفرع الثالث: فيمن أفسد إحرامه</span>\n١٣٧٨ - (ط) مالك بن أنس -﵀- قال: بلغني: «أنَّ عُمَرَ وعَليًّا وأبا هريرة -﵃- سُئلوا عن رَجُلٍ أصاب أهْله (١) وهو محرمٌ بالحج؟ ⦗٩٥⦘ فقالوا: يَنْفُذانِ لوَجْهِهِما، حتى يقْضِيا حَجَّهُما (٢)، ثم عليهما حَجٌّ من قَابِلٍ، والْهَدْيُ (٣)، قال: وقال عليٌّ: وإذا أهَلاَّ بالحجِّ من عامِ قَابِلٍ تفَرَّقا، حتى يقْضِيا حجَّهُما» (٤) . أخرجه الموطأ (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنْفُذان): أي يُمضيان أمرهما على حالهما ولا يبطلانه.\n(الهدي): ما يُهدى إلى البيت الحرام من النَّعَمِ، واحدها: هَدْيَة، وفيه لغة أخرى: «هَدي» بوزن: قَتِيل، وواحده: هَدِيَّة، بوزن: قَتيلَة، تقول: أهديت إلى البيت هديًا وهدية.\n_________\n(١) أي: جامع أهله.\n(٢) لوجوب إتمام فاسد الحج وكذا العمرة.\n(٣) جبرًا لفعلهما.\n(٤) لئلا يتذكرا ما كان منهما أولًا.\n(٥) ١ / ٣٨١ و٣٨٢ في الحج، باب هدي المحرم إذا أصاب أهله. وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بلاغا: أخرجه مالك (الموطأ) (٨٧٩) في الحج، باب هدي المحرم إذا أصاب أهله، فذكره.","vol":"3","page":94},{"text":"١٣٧٩ - (ط) عبد الله بن عباس -﵄- سُئِلَ عن رجلٍ وقَعَ بأهْلِهِ، وهو بِمِنى، قبلَ أنْ يُفيض؟ - فأمَرَهُ: «أن ينحرَ بَدَنَة» (١) . أخرجه الموطأ (٢) . ⦗٩٦⦘\nوفي رواية له عن عكرمة قال: لا أظنُّه إلا عن ابن عباس، أنه قال: «الذي يصيب أهله قبل أن يفيض: يعتمر ويهدي» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَدَنَة): البَدَنَةُ: الناقة أو البقرة تُنحر بمكة، سُميت بذلك لأنهم كانوا يُسمنونها، والبدانة: السمن والاكتناز، وقيل: البدنة لا تكون إلا من الإبل خاصة.\n_________\n(١) وحجه صحيح لوقوع الخلل بعد التحلل برمي الجمرة.\n(٢) ١ / ٣٨٤ في الحج، باب من أصاب أهله قبل أن يفيض، من حديث أبي الزبير محمد بن مسلم بن تدرس المكي عن عطاء بن أبي رباح عن ابن عباس، وأبو الزبير صدوق إلا أنه يدلس، وعطاء بن أبي رباح ثقة فقيه فاضل إلا أنه كثير الإرسال، ولكن يشهد لهذه الرواية من جهة المعنى التي بعدها.\n(٣) الموطأ ١ / ٣٨٤ في الحج، باب من أصاب أهله قبل أن يفيض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٨٨٣) في الحج باب هدي من أصاب أهله قبل أن يفيض، قاله عن أبي الزبير المكي، عن عطاء بن أبي رباح، عنه، فذكره.\nقلت: ورجاله ثقات إلا أن أبا الزبير يدلس، وعطاء كثير الإرسال.","vol":"3","page":95},{"text":"١٣٨٠ - (ط) جابر بن عبد الله -﵄- أن عمر -﵁- «قَضَى في الضَّبُع بكَبشٍ، وفي الغزال بعنزٍ، وفي الأرنب بعناقٍ، وفي اليَرْبُوعِ (١) بجفْرةٍ» .\nأخرجه الموطأ مرسلًا عن أبي الزبير (٢)، أن عمر قضى (٣) ... .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِعَنَاق): العناق: الأنثى من ولد المعز.\n(بِجفرة): الجفر: الذكر من أولاد المعز إذا بلغ أربعة أشهر، والأنثى، جفرة.\n_________\n(١) وهو دويبة نحو الفأرة، لكن ذنبه وأذناه أطول منها ورجلاه أطول من يديه.\n(٢) وهو محمد بن مسلم بن تدرس المكي، وهو صدوق، إلا أنه يدلس.\n(٣) ١ / ٤١٤ في الحج، باب فدية ما أصيب من الطير والوحش، وإسناده منقطع، لأن أبا الزبير لم يدرك عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (الموطأ) (٩٥٩) في الحج، باب فدية ما أصيب من الطير والوحش قال: عن أبي الزبير، أن عمر بن الخطاب، فذكره.","vol":"3","page":96},{"text":"١٣٨١ - (ط) مالك بن أنس -﵄- قال في الجراد: «إنَّ مَنْ عَقَرَهُ عليه جَزاؤُهُ بِحُكْمِ حَكَمَيْنِ، لما رويَ عن زيدِ بن أسلم: أنَّ رجلًا قال لعمر -﵁-: ياأمير المؤمنين، إني أصبتُ جَرادَة بِسَوطي، وأنا محرِمٌ، فقال له عمر: أَطْعمْ قُبْضة من طعامٍ» (١) . أخرجه الموطأ (٢) .\nوفي رواية له: «أنَّ يَحْيَى بن سَعيد (٣) قال: إنَّ رُجلًا جاءَ إلى عمر فسألَهُ عن جرادَةٍ قتلَها وهو محرِمٌ، فقال عمر لكعْبٍ: تعالَ حتى نحكم، فقال كعبٌ: درهم، فقال عمر لِكَعْبٍ (٤): إنَكَ لَتَجِدُ الدَّراهِمَ، لتَمْرَةٌ خيرٌ من جَرادَةٍ» (٥) .\n_________\n(١) قال الزرقاني: وهو مذهب مالك في المدونة وغيرها أن في الجراد قيمته، وفي الواحدة قبضة. أي: حفنة.\n(٢) ١ / ٤١٦ في الحج، باب فدية من أصاب شيئًا من الجراد وهو محرم، وإسناده منقطع، فإن زيد بن أسلم لم يدرك عمر ﵁، والرجل الذي بينه وبين عمر مجهول.\n(٣) هو يحيى بن سعيد بن قيس بن عمرو بن سهل بن مالك بن النجار.\n(٤) هو كعب بن ماتع المعروف بكعب الأحبار.\n(٥) الموطأ ١ / ٤١٦ في الحج، باب فدية من أصاب شيئًا من الجراد وهو محرم، وإسناده منقطع، فإن يحيى بن سعيد لم يدرك عمر ﵁، والرجل الذي بينه وبين عمر مجهول. قال الزرقاني في \" شرح الموطأ \": وهذا يدل على رجوع كعب عن قوله في الجراد: إنه نثرة حوت يجوز للمحرم أكله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (الموطأ) (٩٦٣) في الحج، باب فدية من أصاب شيئا من الجراد وهو محرم، قال: عن زيد بن أسلم، فذكره.\nوالرواية الأخرى في (الموطأ) (٩٦٤) .","vol":"3","page":97},{"text":"١٣٨٢ - (ط) محمد بن سيرين قال: قال رجلٌ لعمر -﵁: «[إنِّي] أجْرَيْتُ أنا وصَاحبٌ لي فَرَسينِ، نَسْتَبِقُ إلى ثُغْرةِ ثَنِيَّةٍ، فَأصَبنا ظَبيًا، ونحن مُحرِمان، فما تَرى؟ فقال عمرُ لرجلٍ إلى جَنْبِهِ: تعال ⦗٩٨⦘ نَحْكُم، قال: فحَكَما عليه بِعَنْزٍ، فولَّى الرَّجُلُ، وهو يقولُ: هذا أميرُ المؤمنين، لا يستطيعُ أنْ يَحكُمَ في ظبيٍ، حتى دعا رجلًا [يحكم معه، فسمع عمر قول الرجل]، فدَعاهُ عمر، فقال: هل تقرأ الْمَائِدةَ؟ قال: لا، قال: فهل تعرفُ هذا الرجل الذي حكم؟ قال: لا، قال: لو أَخْبَرْتَني أَنكَ تقْرَؤُها لأَوجعْتُكَ ضَرْبًا، ثم قال: إنَّ الله قال في كتابه ﴿يَحْكُمُ بِهِ ذَوا عدْلٍ مِنْكُمْ، هدْيًا بالغَ الْكَعْبَةِ﴾ [المائدة: ٩٥] وهذا عبدُ الرحمن بن عوفٍ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نستبق): استباق: افتعال، من المسابقة.\n(ثغرة): الثغرة في الأصل نقرة النحر التي بين الترقوتين.\n(ثنية): الثنية: الموضع المرتفع في العقبة، وثغرتها: موضع متفرج فيها.\n_________\n(١) ١ / ٤١٤ و٤١٥ في الحج، باب فدية ما أصيب من الطير والوحش، من حديث عبد الملك بن قرير البصري عن محمد بن سيرين. وفي سنده انقطاع، فإن محمد بن سيرين لم يدرك عمر، والرجل الذي بينه وبين عمر مجهول. قال الزرقاني في \" شرح الموطأ \": قال الأصيلي: هو قبيعة بن جابر الأزدي. قال: ورواه الحاكم في المستدرك عنه، فعلى هذا يكون السند موصولًا صحيحًا عند الحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٩٦٠) في الحاج - باب فدية ما أصيب من الطير والوحش، قال: عن عبد الملك بن قدير، عن محمد بن سيرين، فذكره.","vol":"3","page":97},{"text":"١٣٨٣ - (ط) عبد الله بن عباس -﵄- قال: «مَنْ نَسِيَ شيئًا مِنْ نُسُكِهِ أو تَرَكَهُ، ممَّا بعدَ الْفرائضِ، فَلْيُهْرِقْ دَمًا (١)، قال أيوب: ⦗٩٩⦘ لا أدْرِي، قال: تَرَكَ، أم نَسِيَ» . أخرجه الموطأ (٢) .\n_________\n(١) وبذلك قال مالك وجماعة.\n(٢) ١ / ٤١٩ في الحج، باب ما يفعل من نسي من نسكه شيئًا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (٩٦٨) في الحج - باب ما يفعل من نسي من نسكه شيئا قال: عن أيوب بن أبي تميمة السختياني، عن سعيد بن جبير، فذكره.","vol":"3","page":98},{"text":"<span data-type=\"title\" id=toc-326>الباب الثالث: في الإفراد، والقران، والتمتع وأحكامها</span>، وفيه: ثلاثة فصول\n<span data-type=\"title\" id=toc-327>الفصل الأول: في الإفراد</span>\n١٣٨٤ - (م ط ت د س) عائشة -﵂- «أنَّ رسولَ الله -ﷺ- أَفْرَدَ الْحجَّ» . أخرجه مسلم والموطأ وأبو داود والترمذي والنسائي.\nوفي أخرى للنسائي: «أنَّ رسولَ الله -ﷺ-، أهلَّ بالْحَجِّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإفراد): هو أن ينوي الحج مفردًا عن العمرة فيقول: لبيك بحج مفرد.\n_________\n(١) أخرجه مسلم رقم (١٢١١) في الحج، باب بيان وجوه الإحرام، والموطأ ١ / ٣٣٥ في الحج، باب إفراد الحج، والترمذي رقم (٨٢٠) في الحج، باب إفراد الحج، وأبو داود رقم (١٧٧٧) في المناسك، باب إفراد الحج، والنسائي ٥ / ١٤٥ في الحج، باب إفراد الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٢٢١) عن أبي الأسود محمد بن عبد الرحمن. وأحمد (٦/١٠٧) قال: ثنا سريج. قال: ثنا ابن أبي الزناد، عن أبيه، وهشام بن عروة. وفي (٦/٢٤٣) قال: ثنا روح. قال: ثنا مالك، عن أبي الأسود محمد بن عبد الرحمن بن نوفل، وكان يتيما في حجر عروة بن الزبير. وفي (٦/٢٤٣) قال: ثنا عبد الأعلى بن حماد. قال: «قرأت على مالك بن أنس» عن أبي الأسود. وابن ماجة (٢٩٦٥) قال: ثنا أبو مصعب، قال: ثنا مالك بن أنس، عن أبي الأسود محمد بن عبد الرحمن بن نوفل، وكان يتيما في حجر عروة بن الزبير.\nثلاثتهم - أبو الأسود، وأبو الزناد، وهشام بن عروة - عن عروة بن الزبير، فذكره.","vol":"3","page":99},{"text":"١٣٨٥ - (م ت) عبد الله بن عمر بن الخطاب -﵄- قال: «أهْلَلْنا مع رسول الله -ﷺ- بالحجِّ مُفْرَدًا» .\nوفي رواية: «أنَّ رسولَ الله -ﷺ-، أهلَّ بالحجِّ مُفْرَدًا» . أخرجه مسلم والترمذي (١) .\n_________\n(١) مسلم رقم (١٢٣١) في الحج، باب الإفراد والقران بالحج والعمرة، ولفظه في الترمذي رقم (٨٢٠) عقب حديث عائشة الذي قبله: وروي عن ابن عمر أن النبي ﷺ أفرد الحج، وأفرد أبو بكر، وعمر، وعثمان، حدثنا بذلك قتيبة، حدثنا عبد الله بن نافع الصائغ عن عبيد الله بن عمر عن نافع عن ابن عمر بهذا. وعبد الله بن نافع الصائغ، ثقة صحيح الكتاب، وفي حفظه لين، ولكن تابعه عند مسلم عباد بن عباد المهلبي. وأخرجه أحمد في المسند رقم (٥٧١٩)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٩٧) (٥٧١٩) قال: ثنا إسماعيل بن محمد. ومسلم (٤/٥٢) قال: ثنا يحيى بن أيوب، وعبد الله بن عون الهلالي.\nثلاثتهم - إسماعيل، ويحيى، وعبد الله- عن عباد بن عباد المهلبي، عن عبيد الله بن عمر، عن نافع، فذكره.\n(*) أخرجه الترمذي (٨٢٠) قال: ثنا قتيبة، قال: ثنا عبد الله بن نافع الصائغ، عن عبد الله بن عمر، عن نافع، عن ابن عمر، فذكره.","vol":"3","page":100},{"text":"١٣٨٦ - (ط) عبد الله بن عمر بن الخطاب -﵄-[أنَّ عمر بن الخطاب -﵁ -] قال: «افْصلوا بينَ حَجِّكُم وعُمْرَتِكُم (١)، فإنَّ ذلك أَتَمُّ لِحَجِّ أحَدِكم، وأتَمُّ لِعُمْرَتِهِ: أنْ يَعْتَمرَ في غير أشهر الحج» . أخرجه الموطأ (٢) .\n_________\n(١) أي: فرقوا بين حجكم وعمرتكم بأن تحرموا بكل منهما وحده.\n(٢) ١ / ٣٤٧ في الحج، باب جامع ما جاء في العمرة، وإسناده صحيح، وأخرجه مسلم في صحيحه مختصرًا رقم (١٢١٧) في الحج، باب في المتعة بالحج والعمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (٧٨٥) في الحج - باب جامع ما جاء في العمرة، قال: عن نافع، عن عبد الله بن عمر، فذكره.","vol":"3","page":100},{"text":"١٣٨٧ - (د) معاوية بن أبي سفيان -﵄- قال: «يا أصحاب النبيِّ، هل تعلمون: أنَّ النبيَّ -ﷺ- نهى عن كذا [وكذا]، وعن رُكوبِ جُلُودِ النِّمار؟ قالوا: نعم، قال: فتعلمون: أنه نهى أنْ يُقْرَنَ بين الحجِّ ⦗١٠١⦘ والعمرة؟ قالوا: أمَّا هذه فلا، قال: أمَا إنها مَعَهُنَّ، ولكنَّكم نَسيتُمْ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٩٤) في المناسك، باب في إفراد الحج، وأخرجه أحمد في المسند ٤ / ٩٥، ٩٩ ورواه النسائي مختصرًا ٨ / ١٦١ - ١٦٣. قال الحافظ ابن القيم في \" تهذيب السنن \" ٢ / ٣١٧: وقال عبد الحق الإشبيلي: لم يسمع أبو شيخ من معاوية هذا الحديث، وإنما سمع منه \" النهي عن ركوب جلود النمور \"، فأما النهي عن القران، فسمعه من أبي حسان عن معاوية، ومرة يقول: عن أخيه حمان، ومرة يقول: جمان، وهم مجهولون. وقال ابن القطان: يرويه عن أبي شيخ رجلان: قتادة ومطرف، لا يجعلان بين أبي شيخ وبين معاوية أحدًا. ورواه عنه بيهس بن فهدان. فذكر سماعه من معاوية لفظ النهي عن ركوب جلود النمور خاصة. قال النسائي: ورواه عن أبي شيخ: يحيى بن أبي كثير، فأدخل بينه وبين معاوية رجلًا اختلفوا في ضبطه. فقيل: أبو حمان، وقيل: حمان، وقيل: جمان، وهو أخو أبي شيخ. وقال الدارقطني: القول قول من لم يدخل بين أبي شيخ ومعاوية فيه أحدًا - يعني قتادة ومطرفًا وبيهس بن فهدان. وقال غيره: أبو شيخ - هذا - لم نعلم عدالته وحفظه، ولو كان حافظًا لكان حديثه هذا معلوم البطلان، إذ هو خلاف المتواتر عن رسول الله ﷺ من فعله وقوله، فإنه أحرم قارنًا، رواه عنه ستة عشر نفسًا من أصحابه، وخير أصحابه بين القران والإفراد والتمتع، وأجمعت الأمة على جوازه. ولو فرض صحة هذا عن معاوية، فقد أنكر الصحابة عليه أن يكون رسول الله ﷺ نهى عنه، فلعله وهم، أو اشتبه عليه نهيه عن متعة النساء بمتعة الحج، كما اشتبه على غيره. والقران داخل عندهم في اسم المتعة، وكما اشتبه عليه تقصيره عن رسول الله ﷺ في بعض عمره، بأن ذلك في حجته، وكما اشتبه على ابن عباس نكاح رسول الله ﷺ لميمونة، فظن أنه نكحها محرمًا، وكان قد أرسل أبا رافع إليها، ونكحها وهو حلال، فاشتبه الأمر على ابن عباس. وهذا كثير. ثم قال:\nوعلى كل حال فليس أبو شيخ ممن يعارض به كبار الصحابة الذين رووا القران عن رسول الله ﷺ وإخباره أن العمرة دخلت في الحج إلى يوم القيامة، وأجمعت الأمة عليه. والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: إلا النهي عن القران فهو شاذ:\nأخرجه أحمد (٤/٩٢) قال: حدثنا عفان، قال: حدثنا همام، قال: حدثنا قتادة. وفي (٤/٩٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن قتادة. وفي (٤/٩٨) قال: حدثنا وكيع، قال: حدثني بيهس بن فهدان. وفي (٤/٩٩) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، عن قتادة. وعبد بن حُميد (٤١٩) قال: حدثني أبو الوليد، قال: حدثنا همام بن يحيى، قال: حدثنا قتادة. وأبو داود (١٧٩٤) قال: حدثنا موسى أبو سلمة، قال: حدثنا حماد، عن قتادة. والنسائي (٨/١٦١) قال: أخبرنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، عن سعيد، عن قتادة (ح) وأخبرنا أحمد بن حرب، قال: أنبأنا أسباط، عن مغيرة، عن مطر، وفي (٨/١٦٣) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا النضر بن شميل، قال: حدثنا بيهس بن فهدان.\nثلاثتهم - قتادة، وبيهس، ومطر الوراق- عن أبي شيخ الهنائي خيوان بن خالد، فذكره.\n(*) أخرجه أحمد (٤/٩٦) قال: حدثنا عبد الصمد، قال: حدثنا حرب يعني ابن شداد. النسائي (٨/١٦٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا عبد الصمد، قال: حدثنا حرب بن شداد. وفي (٨/١٦٢) قال: أخبرني شعيب بن شعيب بن إسحاق، قال: حدثنا عبد الوهاب بن سعيد، قال: حدثنا شعيب، عن الأوزاعي.\nكلاهما - حرب، والأوزاعي- عن يحيى بن أبي كثير، قال: حدثني أبو شيخ الهنائي، عن أخيه حمان، فذكره.\n(*) أخرجه النسائي (٨/١٦٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى بن أبي كثير، قال: حدثنا علي ابن المبارك، عن يحيى، قال: حدثني أبو شيخ الهنائي، عن أبي حمان، فذكره.\n(*) وأخرجه النسائي (٨/١٦٢) قال: أخبرنا نصير بن الفرج، قال: حدثنا عمارة بن بشر، عن الأوزاعي، عن يحيى بن أبي كثير، قال: حدثني أبو إسحاق، قال: حدثني حمان، فذكره.\n(*) وأخرجه النسائي (٨/١٦٣) قال: أخبرنا العباس بن الوليد بن مزيد، عن عقبة، عن الأوزاعي، قال: حدثني يحيى، قال: حدثني أبو إسحاق، قال: حدثني أبو حمان، فذكره.\n(*) وأخرجه النسائي (٨/١٦٣) قال: أخبرنا محمد بن عبد الله بن عبد الرحيم البرقي، قال: حدثنا عبد الله ابن يوسف، قال: حدثنا يحيى بن حمزة، قال: حدثنا الأوزاعي، قال: حدثني يحيى، قال: حدثني حمان، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"3","page":100},{"text":"١٣٨٨ - (م) جابر بن عبد اللَّه وأبو سعيد الخدري -﵄- قالا: «قَدِمْنا مع النبي -ﷺ-، ونحن نَصْرُخُ بالحجِّ صُرَاخًا» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٢٤٨) في الحج، باب التقصير في العمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٥) قال: ثنا ابن أبي عدي، وفي (٣/٧١) قال: ثنا عفان، قال: ثنا يزيد بن زريع، ومسلم (٤/٥٩) قال: ثنا عبيد الله بن عمر القواريري، قال: ثنا عبد الأعلى بن عبد الأعلى.\nثلاثتهم - ابن أبي عدي، ويزيد، وعبد الأعلى- عن داود، عن أبي نضرة فذكره.\nوأخرجه أحمد (٣/٧٥) قال: ثنا عفان، ومسلم (٤/٥٩) قال: ثنا حجاج بن الشاعر، قال: ثنا معلى بن أسد.\nكلاهما - عفان، ومعلى - قالا: ثنا وهيب بن خالد، عن داود، عن أبي نضر، عن جابر، وعن أبي سعيد الخدري.\n(*) في مسند أحمد (٣/٧٥) عن أبي نضرة، عن أبي سعيد، أو عن جابر بن عبد الله) .","vol":"3","page":102},{"text":"<span data-type=\"title\" id=toc-328>الفصل الثاني: في القران</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n القران: في الحج: هو أن يجمع بين الحج والعمرة [بنية واحدة] فيقول: لبيك بحجة وعمرة.\nوالشافعي يفضل الإفراد، وأبو حنيفة يفضل القران.","vol":"3","page":102},{"text":"١٣٨٩ - (خ م د ت س) أنس بن مالك -﵁- قال بكرُ بنُ عبد اللَّه المزنيُّ: قال أنسٌ: سمعتُ النبيَّ -ﷺ- يُلَبِّي بالحجِّ والعمرةِ جميعًا، قال بكرٌ: فحدَّثتُ بذلك ابنَ عمر، فقال: لَبَّى بالحجِّ وحده، فَلَقيتُ أنسًا فَحَدَّثتُهُ، فقال أنسٌ: ما تَعُدُّونا إلا صِبيانًا، سمعتُ رسولَ الله ⦗١٠٣⦘ ﷺ- يقول: «لَبَّيْكَ عُمرَة وحَجًا» (١) .\nهذه رواية البخاري ومسلم.\nولمسلم أيضًا قال: «سمعتُ رسول الله -ﷺ-: أهلَّ بهما: لَبَّيْكَ عُمْرَةً وحجًا» .\nوفي رواية: لَبَّيْكَ بِعُمْرةٍ وحجٍ.\nوأخرج أبو داود والنسائي: رواية مسلم المفردة.\nوفي رواية الترمذي قال: «سمعتُ النبيَّ -ﷺ- يقول: لَبَّيكَ بحجَّةٍ وعُمْرَةٍ» (٢) .\n_________\n(١) قال النووي: قوله: \" لبيك عمرة وحجًا \" يحتج به من يقول بالقران، والصحيح المختار في حجة النبي ﷺ: أنه كان في أول إحرامه مفردًا؛ ثم أدخل العمرة على الحج، فصار قارنًا.\nوجمعنا بين الأحاديث أحسن جمع. فحديث ابن عمر هنا: محمول على أول إحرامه ﵊، وحديث أنس: محمول على أواخره وأثنائه، وكأنه لم يسمعه أولًا. ولا بد من هذا التأويل أو نحوه، لتكون رواية أنس موافقة لرواية الأكثرين كما سبق، والله أعلم.\n\n(٢) أخرجه البخاري ٢ / ٤٧٠ في تقصير الصلاة، باب يقصر إذا خرج من موضعه، وفي الحج، باب من بات بذي الحليفة حتى أصبح، وباب رفع الصوت بالإهلال، وباب التحميد والتسبيح والتكبير قبل الإهلال عند الركوب على الدابة، وباب من نحر بيده وباب نحر البدن قائمة، وفي الجهاد، باب الخروج بعد الظهر، وباب الإرداف في الغزو والحج، وأخرجه مسلم رقم (١٢٣٢) في الحج، باب الإفراد والقران بالحج والعمرة واللفظ له، وأبو داود رقم (١٧٩٥) في الحج، باب في الإقران، والترمذي رقم (٨٢١) في الحج، باب ما جاء في الجمع بين الحج والعمرة، والنسائي ٥ / ١٥٠ في الحج، باب القران، وأخرجه أيضًا ابن ماجة رقم (٢٩٦٨) و(٢٩٦٩) في الحج، باب من قرن الحج والعمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - عن يحيى بن أبي إسحاق، وحميد، وعبد العزيز بن صهيب، عنه:\n١ - أخرجه أحمد (٣/٩٩)، ومسلم (٤/٥٩) قال: حدثنا يحيى بن يحيى. وأبو داود (١٧٩٥) قال: حدثنا أحمد بن حنبل. والنسائي (٥/١٥٠) قال: أخبرنا مجاهد بن موسى. وفي (٥/١٥٠) قال: أنبأنا يعقوب بن إبراهيم. وابن خزيمة (٢٦١٩) قال: حدثنا علي بن حُجر.\nخمستهم (أحمد، ويحيى، ومجاهد، ويعقوب، وابن حجر) عن هُشيم.\n٢ - وأخرجه مسلم (٤/٥٩) قال: حدثنا علي بن حجر. قال: أخبرنا إسماعيل بن إبراهيم.\n٣ - وأخرجه أحمد (٣/١٨٧) . وابن ماجة (٢٩٦٨) قال: حدثنا نصر بن علي الجهضمي.\nكلاهما (أحمد، ونصر) عن عبد الأعلى بن عبد الأعلى.\nوأخرجه أحمد (٣/٢٨٢) قال: حدثنا محمد بن جعفر، عن شعبة.\nكلاهما (عبد الأعلى، وشعبة) عن يحيى بن أبي إسحاق فقط.\nفي رواية إسماعيل بن علية: عن يحيى وحميد.\nرواية هشيم، عن الثلاثة، يحيى، وحُميد، وعبد العزيز.\nب - عن حميد، عنه:\nأخرجه الحميدي (١٢١٥) وأحمد (٣/١١١) قالا: ثنا سفيان. وأحمد (٣/١٨٣) قال: ثنا يحيى بن سعيد، وفي (٣/٢٨٢) قال: ثنا محمد بن جعفر، عن شعبة. والدارمي (١٩٣٠) قال: نا يزيد بن هارون. وابن ماجة (٢٩٦٩) قال: ثنا نصر بن علي، قال: ثنا عبد الوهاب. والترمذي (٨٢١) قال: ثنا قتيبة، قال: ثنا حماد بن زيد.\nستتهم -سفيان، ويحيى، وشعبة، ويزيد، وعبد الوهاب، وحماد -عن حميد، فذكره.","vol":"3","page":102},{"text":"١٣٩٠ - (د س) أبو وائل -﵀- قال: «قال الصُّبَيُّ بنُ مَعْبَدٍ: كنتُ رجلًا أعرابيًا نَصْرانيًّا، فأسلمتُ، فأتيتُ رجلًا من عشيرتي يقال له: هُدَيْمُ بْنُ ثُرْمُلَةَ، فقلتُ: يا هَناهُ، إنِّى حريصٌ على الجهاد، وإنِّي وجدتُ الحجَّ والعمرة مَكْتُوبَيْنِ عليَّ، فكيف لي بأنْ أجمع بينهما؟ فقال: اجمَعْهُما، واذْبَحْ ما استَيْسَرَ من الهَدْي، فأهللتُ بهما، فلما أَتَيْتُ العُذَيبَ لَقيني سَلمانُ بنُ ربيعةَ، وزيدُ بنُ صُوحَان، وأنا أُهِلُّ بهما معًا، فقال أحدهما للآخر: ما هذا بأَفقَه من بعيره، قال: فكأنّما أُلقيَ عليَّ جَبَلٌ، حتى أتيتُ عمرَ بنَ الخطاب، فقلتُ له: يا أمير المؤمنين، إنِّي كنتُ رجلًا أعرابيًا نصرانيًا، وإني أسلمتُ، وأنا حريصٌ على الجهاد، وإني وجَدْتُ الحجَّ والعمرةَ مكْتُوبَين عليَّ، فأتيتُ رجلًا من قومي، فقال لي: اجمعْهُما واذبح ما اسْتَيْسَرَ من الهَدْي، وإني أهللتُ بهما معًا، فقال عمر: هُديتَ لسُنَّةِ نَبِيكْ -ﷺ-» . أخرجه أبو داود والنسائي.\nإلا أنَّ النَّسائي قال: لما قال لعمر - وأعاد عليه قولَ الرَّجُل - أعادَ عليه أيضًا قول الرُجلين له، وسمَّاهُما، وأعاد اسمَهُما (١) . ⦗١٠٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يا هَناه): هذه اللفظة فيها لغات كثيرة، هذا أحدها، ومعناها جميعها: النداء بالشخص المطلوب.\n_________\n(١) أخرجه وأبو داود رقم (١٧٩٩) في المناسك، باب في الإقران، والنسائي ٥ / ١٤٦ و١٤٧ و١٤٨ في الحج، باب القران، وأخرجه ابن ماجة رقم (٢٩٧٠) في المناسك، باب من قرن الحج والعمرة، وإسناده صحيح. قال البيهقي: وهذا الحديث يدل على جواز القران، فإنه ليس بضلال كما توهم زيد بن صوحان، وسلمان بن ربيعة، إلا أنه أفضل من غيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٨) قال: حدثنا سفيان، قال: حدثنا عبدة بن أبي لبابة- حفظناه منه غير مرة -. وأحمد (١/١٤) (٨٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. وفي (١/٢٥) (١٦٩) قال: حدثنا سفيان، عن عبدة بن أبي لبابة. وفي (١/٣٤) (٢٢٧) قال: حدثنا هشيم، قال: أخبرني سيار. وفي (١/٣٧) (٢٥٤) قال: حدثنا يحيى، عن الأعمش. وفي (٢٥٦) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان، عن منصور. وفي (١/٥٣) (٣٧٩) قال: حدثنا عفان، قال: حدثنا شعبة، عن الحكم. وأبو داود (١٧٩٨) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير بن عبد الحميد، عن منصور. وفي (١٧٩٩) قال: حدثنا محمد بن قدامة بن أعين. وعثمان بن أبي شيبة. قالا: حدثنا جرير بن عبد الحميد، عن منصور. وابن ماجة (٢٩٧٠) قال: حدثنا أبو بكر بن أبي شيبة. وهشام بن عمار. قالا: حدثنا سفيان بن عيينة. عن عبدة بن أبي لبابة. (ج) وحدثنا علي بن محمد، قال: حدثنا وكيع وأبو معاوية وخالي يعلى. قالوا: حدثنا الأْعمش. والنسائي (٥/١٤٦) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا جرير، عن منصور. وفي (٥/١٤٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا مصعب ابن المقدام، عن زائدة، عن منصور. (ح) وأخبرنا عمران بن يزيد، قال: أنبأنا شعيب، عني ابن إسحاق، قال: أنبأنا ابن جريج (ح) وأخبرني إبراهيم بن الحسن، قال: حدثنا حجاج. قال: قال ابن جريج، قال: أخبرني حسن بن مسلم، عن مجاهد وغيره. وابن خزيمة (٣٠٦٩) قال: حدثنا يوسف ابن موسى، قال: حدثنا جرير، عن منصور.\nستتهم -عبدة، والحكم، وسيار، والأعمش، ومنصور، ومجاهد - عن أبي وائل شقيق ابن سلمة، فذكره.","vol":"3","page":104},{"text":"١٣٩١ - (ط) جعفر بن محمد -﵀- عن أبيه: «أنَّ المقدادَ بْنَ الأسود دَخَلَ على علي بن أبي طالب بالسُّقْيا وهو يَنْجَعُ (١) بكَرَاتٍ له دقيقًا وخَبَطًا، فقال: هذا عثمان بنُ عفانٍ ينْهى: أنْ يُقْرَن بَيْنَ الحجِّ والعمرةِ، فَخرجَ عليٌّ، وعلى يدَيْهِ أثرُ الدَّقيق والخَبَط، فما أنْسى الخَبَطَ والدقيقَ عن ذِرِاعيْهِ، حتى دخلَ على عثمانَ بنِ عفانٍ، فقال: أنتَ تَنْهى عن أَنْ يُقْرنَ بَينَ الحجِّ والعمرةِ؟ فقال عثمان: ذلك رأْيي، فخرج عليٌّ مُغضَبًا، وهو يقول: لبَّيْكَ اللهم لبَّيكَ بِحجَّةٍ وعُمرةٍ معًا» . أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنْجَعُ بَكَرات له): البكرات: جمع بكرة، وهي الناقة ⦗١٠٦⦘ الفَتِيَّة من الإبل. والنجيع: خبط يُضرب بالدقيق وبالماء يوجر به الجمل. تقول: نجعت البعير، ونجع في الدابة العلف، ولا يقال: أنْجَع.\n_________\n(١) أي: يعلفها النجيع. والنجيع والنجوع: أي يخلط العلف من الخبط والدقيق بالماء، ثم يسقيه الإبل. نهاية.\n(٢) ١ / ٣٣٦ في الحج، باب القران في الحج من رواية جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب عن أبيه محمد بن علي بن الحسين عن المقداد عن علي بن أبي طالب ﵃ أجمعين، وفي سنده انقطاع، فإن محمد بن علي بن الحسين لم يدرك المقداد ولا عليًا. والحديث بمعناه في الصحيحين وغيرهما، وقد تقدم برقم (١٣٨٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك «الموطأ» (٧٥٧) في الحج - باب القران في الحج، قال: عن جعفر بن محمد، عن أبيه، فذكره.\nوقال الزرقاني في شرح الموطأ (٢/٣٣٩): وفيه انقطاع، لأن محمدا لم يدرك المقداد. ولا عليا لكنه في الصحيحين وغيرهما من طرق بنحوه.","vol":"3","page":105},{"text":"١٣٩٢ - (ت س) جابر بن عبد الله -﵄- «أنَّ رسولَ الله -ﷺ-: قرنَ الحجَّ والعُمرةَ، فطاف لهما طوافًا واحدًا» . أخرجه الترمذي والنسائي (١) .\n_________\n(١) الترمذي رقم (٩٤٧) في الحج، باب ما جاء في أن القارن يطوف طوافًا واحدًا، والنسائي ٥ / ٢٢٦ في الحج، باب طواف القارن، وإسناد النسائي حسن، وأخرجه ابن ماجة رقم (٢٩٧٣) في المناسك، باب طواف القارن. وحديث الترمذي وابن ماجة تدليس أبي الزبير، ولكنه متابع عند النسائي من حديث طاوس عن جابر. فالحديث حسن، وقد حسنه الترمذي، ويشهد له الذي بعده. واستدل بالحديث من قال بكفاية الطواف الواحد للقارن. وإليه ذهب الجمهور. قال الترمذي: والعمل على هذا عند بعض أهل العلم من أصحاب النبي ﷺ وغيرهم قالوا: القارن يطوف طوافًا واحدًا، وهو قول الشافعي وأحمد وإسحاق. وقال بعض أهل العلم من أصحاب النبي ﷺ وغيرهم: يطوف طوافين ويسعى سعيين، وهو قول الثوري وأهل الكوفة.\nقال النووي: ويحكى عن علي بن أبي طالب وابن مسعود والشعبي والنخعي. وقال الحافظ في \" الفتح \" ٣ / ٣٩٥: واحتج الحنفية بما روي عن علي أنه جمع بين الحج والعمرة، فطاف لهما طوافين وسعى لهما سعيين، ثم قال: هكذا رأيت رسول الله ﷺ فعل، وطرقه عن علي عند عبد الرزاق والدارقطني وغيرهما ضعيفة. وكذا أخرج من حديث ابن مسعود بإسناد ضعيف نحوه، وأخرج من حديث ابن عمر نحو ذلك وفيه الحسن بن عمارة، وهو متروك. والمخرج في الصحيحين وفي السنن عنه من طرق كثيرة الاكتفاء بطواف واحد. وقال البيهقي: إن ثبتت الرواية أنه طاف طوافين فيحمل على طواف القدوم وطواف الإفاضة. قال النووي: وهو قول الجمهور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣١٧) قال: حدثنا يحيى. ومسلم (٤/٣٦) قال: حدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد (ح) وحدثنا عبد بن حميد، قال: أخبرنا محمد بن بكر. وأبو داود (١٨٩٥) قال: حدثنا ابن حنبل، قال: حدثنا يحيى. والنسائي (٥/٢٤٤) قال: أخبرنا عمرو بن علي، قال:حدثنا يحيى. وفي الكبرى «تحفة الأشراف» (٢٨٠٢) عن عمران بن يزيد الدمشقي، عن شعيب بن إسحاق.\nثلاثتهم (يحيى، وابن بكر، وشعيب) عن ابن جريج.\n٢ - وأخرجه أحمد (٣/٣٨٧) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\n٣ - وأخرجه ابن ماجة (٢٩٧٣) قال:حدثنا هناد بن السُّريّ، قال: حدثنا عَبْثَر بن القاسم، عن أشعث.\n٤ - وأخرجه الترمذي (٩٤٧) قال: حدثنا ابن أبي عمر، قال: حدثنا أبو معاوية، عن الحجاج.\nأربعتهم: (ابن جريج، وابن لهيعة، وأشعث، وحجاج) عن أبي الزبير، فذكره.\n* رواية حجاج «أنَّ رسولَ الله -ﷺ- قَرَنَ الْحَجَّ والْعُمرة، فطاف لهما طوافا واحدا» .","vol":"3","page":106},{"text":"١٣٩٣ - (خ م ت س) عبد الله بن عمر -﵄- قال: قال رسول الله -ﷺ- «مَنْ أحْرَمَ بالحجّ والعمرةِ أجزَأهُ طوافٌ واحدٌ، وسَعْيٌّ ⦗١٠٧⦘ واحدٌ عنهما، حتى يحلَّ منهما جميعًا» . هذه رواية الترمذي.\nوفي رواية النسائي، «أنَّ ابن عمر: قَرَنَ الحجَّ والعمرةَ، فطافَ طوافًا واحدًا، وقال هكذا رأيتُ رسول الله -ﷺ- يَفْعَلُهُ» .\nوفي رواية البخاري ومسلم: أنَّ ابنَ عمر كان يقولُ: «مَنْ جمعَ بين الحجِّ والعمرةِ كفاهُ طوافٌ واحدٌ، ولم يَحِلَّ حتى يَحِلَّ منهما جميعًا» .\nوقد أخرجا هذا المعنى في جُملةِ حديثٍ طويلٍ يُذْكَر آنفًا (١) .\n_________\n(١) أخرجه البخاري ٣ / ٣٩٥ و٣٩٦ في الحج، باب طواف القارن، وباب من اشترى الهدي من الطريق، وباب إذا أحصر المعتمر، وباب النحر قبل الحلق في الحصر، وباب من قال ليس على المحصر بدل، وفي المغازي، باب غزوة الحديبية، ومسلم رقم (١٢٣٠) في الحج، باب بيان جواز التحلل بالإحصار وجواز القران، والترمذي رقم (٩٤٨) في الحج، باب ما جاء في أن القارن يطوف طوافًا واحدًا، والنسائي ٥ / ٢٢٥ و٢٢٦ في الحج، باب طواف القارن، وأخرجه ابن ماجة رقم (٢٩٧٥) في المناسك، باب طواف القارن، والدارمي في سننه ٢ / ٤٣ في المناسك، باب طواف القارن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٦٧) (٥٣٥٠) قال: حدثنا أحمد بن عبد الملك الحراني. والدارمي (١٨٥١) قال: أخبرنا سعيد بن منصور. وابن ماجة (٢٩٧٥) قال: حدثنا محرز بن سلمة. والترمذي (٩٤٨) قال: حدثنا خلاد بن أسلم البغدادي. وابن خزيمة (٢٧٤٥) . قال: حدثنا هشام بن يونس بن وابل ابن وضاح.\nخمستهم (أحمد بن عبد الملك، وسعيد بن منصور، ومحرز بن سلمة، وخلاد بن أسلم، وهشام بن يونس) عن عبد العزيز بن محمد الدراوردي، عن عبيد الله بن عمر، عن نافع، فذكره.\nقلت: رواية البخاري ومسلم ستأتي في الحديث الذي بعده.","vol":"3","page":106},{"text":"١٣٩٤ - (خ م ط س) نافع: أنَّ عبدَ الله بنَ عبدِ الله، وسالمَ بنَ عبد الله، كلَّما عبدَ اللهِ بنَ عمرَ - ﵄ -، حين نَزلَ الحَجَّاجُ لِقتالِ ابنِ الزُّبيرِ، قالا: لا يَضُرُّك أن لا تَحُجَّ العامَ، فإنَّا نَخْشى أنْ يكونَ بينَ الناسِ قِتالٌ، يُحالُ بَيْنَكَ وبينَ البيتِ، قال: إن حِيلَ بيني وبَيْنَهُ فَعلْتُ كما فَعَلَ رسولُ الله -ﷺ- وأنا معهُ حين حالتْ قريشٌ بَينهُ وبيْنَ البَيْتِ: أُشْهِدُكم أنِّي قد أَوجَبْتُ عُمْرَة، فانْطَلَقَ حتى إذا أَتى ذا الحُلَيْفَةِ، فَلبَّى ⦗١٠٨⦘ بالعمرةِ، ثم قال: إنْ خُلِّي سَبيلي قَضَيْتُ عُمرتي، وإنْ حيلَ بَيني وبينهُ فَعَلتُ كما فعلَ رسولُ الله -ﷺ- ثم تلا: ﴿لقد كانَ لكم في رسولِ اللَّه أُسوةٌ حسنَةٌ﴾ [الأحزاب: ٢١] ثمَّ سارَ، حتى إذا كان بظَهْرِ البَيْداء قال: «ما أَمْرُهما إلا واحدٌ، إنَّ حِيلَ بَيْني وبيْنَ العمرةِ حِيلَ بيني وبين الحجِّ، أُشهِدُكم: أني قد أوجبْتُ حجَّةً مع عُمْرتي، فانطلق، حتى ابتاع بِقُدَيْدٍ هَدْيًا، ثم طاف لهما طوافًا واحِدًا» .\nزاد في رواية: «وكان ابنُ عمر يقول: منْ جمعَ بينَ الحجِّ والعمرةِ كفاهُ طوافٌ واحدٌ، ولم يَحِلَّ حتى يَحِلَّ منهما جميعًا» .\nوفي أخرى نحوه، وفيه: «ثُمَّ انطلقَ يُهِلُّ بِهما جميعًا، حتى قَدِمَ مكةَ، فطاف بالبيت وبالصَّفا والمروةِ، ولم يَزِدَ على ذلك، ولم يَنْحَرْ، ولم يحْلِقْ، ولم يُقَصِّرْ، ولم يَحْلِلْ من شيءٍ حَرمُ عليه، حتى كانَ يومُ النَّحْرِ، فنَحَرَ وحلَقَ، ورأى: أنْ قد قَضى طوافَ الحجِّ والعمرة بِطَوافِهِ الأول. وقال ابنُ عمر: كذلك فعَلَ رسولُ الله -ﷺ-» .\nوفي أخرى بنحوه، وقال: «فطاف لهما طوافًا واحدًا، ورأى أنْ ذلك مُجزيءٌ عنه وأهدى» . أخرجه البخاري ومسلم والموطأ والنسائي (١) .\n_________\n(١) أخرجه البخاري ٣ / ٣٩٥ و٣٩٦ في الحج، باب طواف القارن، وباب من اشترى هديه من الطريق، وباب إذا أحصر المعتمر، وباب النحر قبل الحلق، وفي الحصر، وباب من قال ⦗١٠٩⦘ ليس على المحصر بدل، وفي المغازي، باب غزوة الحديبية، وأخرجه مسلم رقم (١٢٣٠) في الحج، باب بيان جواز التحلل بالإحصار وجواز القران، والموطأ ١ / ٣٣٧ في الحج، باب القران في الحج، والنسائي ٥ / ١٥٨ في الحج، باب إذا أهل بعمرة هل يجعل معها حجًا، وباب طواف القارن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأ - عن نافع، أو عبد الله بن عبد الله، وسالم بن عبد الله، عنه.\n١ - أخرجه مالك «الموطأ» (٢٣٦) . وأحمد (٢/٦٣) (٥٢٩٨) و(٢/١٣٨) (٦٢٢٧) قال: ثنا عبد الرحمن، والبخاري (٣/١٠) قال: ثنا عبد الله بن يوسف، وفي (٣/١٢) قال: ثنا إسماعيل وفي (٥/١٦٢) قال: ثنا قتيبة. ومسلم (٤/٥٠) قال: ثنا يحيى بن يحيى.\nخمستهم - عبد الرحمن بن مهدي، وعبد الله بن يوسف، وإسماعيل بن أبي أويس، وقتيبة بن سعيد، ويحيى بن يحيى - عن مالك.\n٢ - وأخرجه الحميدي (٦٧٨) قال: ثنا سفيان، قال: ثنا أيوب بن موسى، وعبيد الله بن عمر، وأيوب السختياني.\n٣ - وأخرجه أحمد (٢/٤) (٤٤٨٠) قال: حدثنا إسماعيل. وفي (٢/٦٤) (٥٣٢٢) قال: حدثنا عبد الوهاب. والبخاري (٢/١٩٢) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن علية. وفي (٢/٢٠٦) قال: حدثنا أو النعمان، قال: حدثنا حماد. ومسلم (٤/٥٢) قال: حدثنا أو الربيع الزهراني. وأبو كامل، قالا: حدثنا حماد (ح) وحدثنا زهير بن حرب، قال: حدثني إسماعيل.\nثلاثتهم (إسماعيل بن إبراهيم بن علية، وعبد الوهاب، وحماد بن زيد) عن أيوب.\n٤ - وأخرجه أحمد (٢/١١) (٤٥٩٥) و(٢/١٢) (٤٥٩٦) . والنسائي (٥/٢٢٥) قال: أخبرنا محمد بن منصور. وابن خزيمة (٢٧٤٣) قال: حدثنا عبد الجبار بن العلاء.\nثلاثتهم - أحمد، ومحمد بن منصور، وعبد الجبار بن العلاء -قالوا: حدثنا سفيان، عن أيوب بن موسى.\n٥ - وأخرجه أحمد (٢/٣٨) (٤٩٦٤) قال: حدثنا يحيى بن يمان، عن سفيان. وفي (٢/٥٤) (٥١٦٥) قال: حدثنا يحيى. وفي (٢/١٤١) (٦٢٦٨) قال: حدثنا ابن نمير. والدارمي (١٩٠٠) قال: أخبرنا عبد الله بن سعيد. قال: حدثنا أبو أسامة. والبخاري (٥/١٦٢) قال: حدثنا مسدد، قال: حدثنا يحيى، ومسلم (٤/٥١) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى (وهو القطان) . (ح) وحدثناه ابن نمير، قال: حدثنا أبي. وابن ماجة (٣١٠٢) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا يحيى ابن يمان، عن سفيان. والترمذي (٩٠٧) قال: حدثنا قتيبة، وأبو سعيد الأشج، قالا: حدثنا يحيى بن اليمان، عن سفيان.\nأربعتهم (سفيان، ويحيى القطان، وعبد الله بن نمير، وأبو أسامة، حماد بن أسامة) عن عبيد الله.\n٦ - وأخرجه أحمد (٢/١٥١) (٦٣٩١) والنسائي في الكبرى «تحفة الأشراف» (٧٧٦٩) عن إسحاق بن إبراهيم.\nكلاهما (أحمد، وإسحاق بن إبراهيم) عن عبد الرزاق، قال: سمعت عبيد الله بن عمر، وعبد العزيز ابن أبي رواد.\n٧ - وأخرجه البخاري (٢/١٩٢) قال: حدثنا قتيبة. ومسلم (٤/٥١) قال: حدثنا محمد بن رمح (ح) وحدثنا قتيبة. والنسائي (٥/١٥٨) قال: أخبرنا قتيبة.\nكلاهما (قتيبة، ومحمد بن رمح) قال قتيبة: حدثنا. وقال ابن رمح: أخبرنا الليث.\n٨ - وأخرجه البخاري (٢/٢٠٩) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أبو ضمرة، وابن خزيمة (٢٧٤٦) قال: حدثنا محمد بن يحيى، قال: حدثنا عمرو بن عثمان الكلابي، قال: حدثنا داود بن عبد الرحمن العطار. كلاهما (أبو ضمرة أنس بن عياض، وداود بن عبد الرحمن) عن موسى بن عقبة.\n٩ - وأخرجه البخاري (٣/١١) قال: حدثنا محمد بن عبد الرحيم، قال: أخبرنا أبو بدر، شجاع بن الوليد، عن عمر بن محمد العمري.\n١٠ - وأخرجه النسائي (٥/٢٢٦) قال: أخبرنا علي بن ميمون الرقي، قال: حدثنا سفيان عن أيوب السختياني، وأيوب بن موسى، وإسماعيل بن أمية، وعبيد الله بن عمر.\nتسعتهم (مالك، وأيوب بن موسى، وعبيد الله بن عمر، وأيوب السختياني، وعبد العزيز بن أبي رواد، والليث بن سعد، وموسى بن عقبة، وعمر بن محمد العمري، وإسماعيل بن أمية) عن نافع، فذكره.\n* رواية أيوب بن موسى، وعبيد الله بن عمر، وأيوب السختياني، عند الحميدي: ذكر الحديث وزاد: «ثم قَدِم مكة، فطاف بالبيت سبعا، وصلى ركعتين خلف المقام....» .\n* في رواية عبد العزيز بن أبي رواد، والليث بن سعد، زيادة:......... ولم ينحر، ولم يحلق، ولم يقصر، ولم يحلل من شيء حرم منه، حتى كان يوم النحر، فنحر وحلق ورأى أن قد قضى طواف الحج والعمرة بطوافه الأول. وقال ابن عمر: «كذلك فعل رسول الله -ﷺ-» .\n* رواية عمر بن محمد العمري مختصرة على: «أن عبد الله وسالما، كلما عبد الله بن عمر، ﵄، فقال: خرجنا مع النبي -ﷺ- معتمرين، فحال كفار قريش دون البيت، فنحر رسول الله -ﷺ- بُدْنَة، وحلق رأسه» .\n* باقي الروايات مطولة ومختصرة.\nب -رواية عبيد الله بن عبد الله، وسالم بن عبد الله، عنه:\nأخرجه البخاري (٣/١٠) و(٥/١٦٢) قال: حدثنا عبد الله بن محمد بن أسماء. والنسائي (٥/١٩٧) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا أبي.\nكلاهما -عبد الله بن محمد بن أسماء، وعبد الله بن يزيد المقرئ - قالا: حدثنا جويرية، عن نافع، أن عبيد الله بن عبد الله، وسالم بن عبد الله أخبراه، فذكراه.\n* أخرجه البخاري (٣/١١) و(٥/١٦٣) قال: حدثني موسى بن إسماعيل، قال: حدثنا جويرية، عن نافع، أن بعض بني عبد الله قال له: لو أقمت. بهذا.\n* في رواية عبد الله بن يزيد المقرئ، سماه عبد الله بن عبد الله، بدلا من: عبيد الله بن عبد الله.","vol":"3","page":107},{"text":"١٣٩٥ - (خ م س) علي بن أبي طالب -﵁- قال سعيد ابنُ المُسَيِّبُ: «اجتمعَ عليُّ وعثمان بعُسفانَ، فكان عثمان ينهَى عن المُتْعةِ، أو العمرةِ، فقال له علي: ما تُريدُ إلى أَمرٍ فعَلَه النبيُّ -ﷺ-، تنهَى النَّاسَ عنه؟ فقال له عثمان: دَعْنا عنك، قال: إني لا أستطيعُ أنْ أدَعكَ، فلمَّا رأى ذلك [عليٌّ] أهلَّ بهما جميعًا» (١) . هذه رواية البخاري ومسلم.\nوفي رواية للبخاري (٢): «قال مروانُ بنُ الحكم: إنَّه شَهِدَ عثمان وعليًّا بيْنَ مكَّةَ والمدينة، وعُثمانُ ينهَى عن المُتْعةِ، وأنْ يجمع بينهُما، فلمَّا رأى ذلك عليٌّ أهلَّ بهما: لبَّيكَ بعمرةٍ وحجَّةٍ، فقال عثمانُ: تَراني أنهَى الناسَ، وأنت تفعلُهُ؟ فقال: ما كنتُ لأدَعَ سُنَّةَ رسول الله -ﷺ- لقوْلِ أحدٍ» .\nوفي رواية النسائي، قال مروان: «كنتُ جالسًا عنْد عثمان، فسمِع عليًّا يُلبِّي بحَجَّةٍ وعُمْرَةٍ، فقال: ألم تكُنْ تنْهَى عن هذا؟ قال: بلى، ولكنِّي ⦗١١٠⦘ سمعتُ رسول الله -ﷺ- يُلبِّي بهما جَميعًا، فلم أدَعْ قوْلَ رسول الله -ﷺ- لقولك» .\nوفي أخرى، أنَّ عثمان كان ينْهَى عن المُتعَةِ، وأن يُجمَع بيْنَ الحجِّ والعُمْرَةِ، فقال عليٌّ: لبَّيْكَ بِحَجَّةٍ وعمرةٍ معًا، فقال عثمانُ: أتَفْعَلُها وأنا أنْهى عنها؟ فقال عليٌّ: «لم أكُنْ لأدَعَ سُنَّةَ رسول الله -ﷺ- لأحَدٍ من النَّاس» (٣) .\n_________\n(١) قوله: \" أهل بهما \" أي: أحرم بالقران. فإن قلت: القران أيضًا نوع من التمتع، لأنه يتمتع بما فيه من التخفيف، أو كان القران كالتمتع عند عثمان، بدليل ما تقدم آنفًا، حيث قال \" وأن يجمع بينهما \" وكان حكمها واحدًا عندهم جوازًا ومنعًا، والله أعلم. والمراد بالمتعة: العمرة في أشهر الحج، سواء كانت في ضمن الحج أو متقدمة عليه منفردة. وسبب تسميتها متعة: ما فيها من التخفيف الذي هو يمتع، قاله الكرماني.\n(٢) في الأصل والمطبوع: وفي رواية لمسلم، وهي ليست عند مسلم، وإنما هي للبخاري، كما أثبتنا.\n(٣) أخرجه البخاري ٣ / ٣٣٦ في الحج، باب التمتع والقران والإفراد بالحج وفسخ الحج لمن لم يكن معه هدي، ومسلم رقم (١٢٢٣) في الحج، باب جواز التمتع، والنسائي ٥ / ١٤٨ في الحج، باب التمتع. قال الحافظ في \" الفتح \": وفي قصة عثمان وعلي من الفوائد إشاعة العالم ما عنده من العلم وإظهاره، ومناظرة ولاة الأمور وغيرهم في تحقيقه لمن قوي على ذلك لقصد مناصحة المسلمين، والبيان بالفعل مع القول، وجواز الاستنباط من النص، لأن عثمان لم يخف عليه أن التمتع والقران جائزان، وإنما نهى عنهما ليعمل بالأفضل كما وقع لعمر. لكن خشي علي أن يحمل غيره النهي على التحريم فأشاع جواز ذلك، وكل منهما مجتهد مأجور.\nوفيه: أن المجتهد لا يلزم مجتهدًا آخر بتقليده لعدم إنكار عثمان على علي مع كون عثمان الإمام إذ ذاك، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٣٦) (١١٤٦) قال: ثنا محمد بن جعفر. والبخاري (٢/١٧٦) قال: ثنا قتيبة بن سعيد، قال: ثنا حجاج بن محمد الأعور. ومسلم (٤/٤٦) قال: ثنا محمد بن المثنى ومحمد بن بشار، قالا: ثنا محمد بن جعفر.\nوكلاهما (محمد بن جعفر، وحجاج) عن شعبة، عن عمرو بن مرة، عن سعيد بن المسيب، فذكره.\nأما رواية النسائي فعن مروان بن الحكم، عنه:\nأخرجه أحمد (١/٩٥) (٧٣٣) قال: ثنا وكيع، قال: ثنا الأعمش: عن مسلم البطين. وفي (١/١٣٥) (١١٣٩) قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن الحكم. والبخاري (٢/١٧٥) قال: ثنا محمد ابن بشار، قال: ثنا غندر، قال: ثنا شعبة، عن الحكم. والنسائي (٥/١٤٨) قال: ني عمران بن يزيد، قال: ثنا عيسى، وهو ابن يونس، قال: ثنا الأْعمش، عن مسلم البطين. (ح) ونا إسحاق بن إبراهيم، قال: نا أبو عامر، قا: ثنا شعبة، عن الحكم. (ح) ونا إسحاق بن إبراهيم، قال: أنا النضر، عن شعبة، عن الحكم.\nكلاهما - مسلم، والحكم - عن علي بن الحسين، عن مروان بن الحكم، فذكره.","vol":"3","page":109},{"text":"الفصل الثالث: في التمتع وفسخ الحج\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التمتع) بالحج له شرائط معروفة في الفقه، والمراد به: أن يكون ⦗١١١⦘ قد أحرم في أشهر الحج بعمرة، فإذا وصل إلى البيت وأراد أن يحل ويستعمل ما حرم عليه من محظورات الحج،\nكالنكاح والطيب وغيرهما، فسبيله: أن يطوف ويسعى ويحل ويستعمل ما حرم عليه إلى يوم الحج، ثم يحرم بالحج إحرامًا جديدًا ويقف بعرفة ويطوف ويسعى ويحل بعد ذلك من الحج فيكون قد تمتع بالعمرة في زمن الحج.","vol":"3","page":110},{"text":"١٣٩٦ - (م س) علي -﵁- قال عبد الله بن شقيق: «كانَ عُثمانُ يَنْهى عَنِ الْمُتْعَةِ (١)، وكانَ عليٌّ يأمر بها، فقال عثمانُ لِعَليٍّ كلمةً، فقال عليٌّ: لقَدْ علمتَ أنَّا تَمتَّعْنا مع رسول الله -ﷺ-؟ قال: أجل، ولكنَّا كُنَّا خائِفِينَ» . هذه رواية مسلم.\nوفي رواية النسائي: قال ابن الْمُسَيَّبِ: «حَجَّ عليٌّ وعُثْمان، فلَمَّا كُنَّا ببعض الطريق: نهى عثمانُ عن التَّمَتُّع»، فقال: «إذا رأيْتُمُوهُ قد ارْتَحَلَ فارتَحِلُوا، فَلبَّى عليٌّ وأصحابُهُ بالعمرةِ»، فلم يَنْهَهُمْ عثمانُ، فقال عليٌّ: «ألم أُخْبَرْ أَنَّكَ تَنْهى عن التَّمَتُّع؟» قال: «بلى»، قال له عليٌّ: «ألم تَسْمَعْ رسولَ الله -ﷺ ⦗١١٢⦘ تَمتَّع؟» قال: «بلى» (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": المختار أن المتعة التي نهى عنها عثمان هي التمتع المعروف في الحج، وكان عمر وعثمان ينهيان عنها نهي تنزيه لا تحريم.\n(٢) أخرجه مسلم رقم (١٢٢٣) في الحج، باب جواز التمتع، والنسائي ٥ / ١٥٢ في الحج، باب التمتع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٦١) (٤٣١) قال: ثنا روح. وفي (٤٣٢) و(١/٩٧) (٧٥٦) قال: ثنا محمد بن جعفر. ومسلم (٤/٤٦) قال: ثنا محمد بن المثنى وابن بشار. قال ابن المثنى: ثنا محمد بن جعفر. (ح) وحدثنيه يحيى بن حبيب الحارثي، قال: ثنا خالد، يعني ابن الحارث.\nثلاثتهم (روح، وابن جعفر، وخالد) عن شعبة، عن قتادة، عن عبد الله بن شقيق، فذكره.\nأما رواية النسائي، فعن سعيد بن المسيب، عنه:\nأخرجه أحمد (١/٥٧) (٤٠٢) قال: ثنا يحيى. وعبد الله بن أحمد (١/٦٠) (٤٢٤) قال: ثنا محمد بن أبي بكر المقدمي، قال: ثني أبو معشر يعني البراء، واسمه يوسف بن يزيد، النسائي (٥/١٥٢) قال: نا عمرو بن علي، قال: ثنا يحيى بن سعيد.\nكلاهما (يحيى، وأبو معشر) عن عبد الرحمن بن حرملة، عن سعيد بن المسيب، فذكره.","vol":"3","page":111},{"text":"١٣٩٧ - (م) أبو نضرة: قال: كان ابن عباس -﵁- يأمُرُ بالْمُتْعَة، وكان ابنُ الزُّبْيرِ يَنْهى عنها، قال: فذكرتُهُ لجابرٍ، فقال: عَلَى يَدِيَّ دارَ الحديثُ: تَمتَّعْنا مع رسول الله -ﷺ-، فلما قام عمر قال «: إنَّ الله كان يُحِلُّ لرسولِهِ ما شَاءَ بما شاءَ، وإنَّ الْقُرْآنَ قد نَزَلَ مَنازِلَهُ، فَأتِمُّوا الحجَّ والعمرةَ للهِ كما أمركم الله، وأَبِتُّوا نكاحَ هذه النساء، فلن أُوتَى بِرَجُلٍ نكح امرأة إلى أجلٍ إلا رجَمْتُهُ بالحِجارةِ» .\nوفي أخرى: «فافصِلُوا حَجَّكم من عُمرتكمْ فأنَّهُ أتمُّ لحَجِّكمْ، وأتمُّ لِعُمْرَتِكُمْ» . أخرجه مسلم (١) .\nقال الحميدي: وقد أخرج مسلم في كتاب النكاح قال: قدِم جابرٌ، فَجِئناهُ في منزلهِ، فَسألهُ القومُ عن أشياء - ثم ذكروا المتعة-؟ فقال:\n[نعم] استَمتَعْنا مع رسول الله -ﷺ- وأبي بكرٍ وعمر (٢) .\nوظاهرُ هذا الحديث: أنّهُ عنى مُتْعَةَ الحجِّ.\nوقد تأول ذلك مسلم على متعة النِّساءِ. ⦗١١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبِتُّوا): لغة في بِتُّوا، أي اقطعوا. يقال: بَتَّ الأمر، وأبتة إذا قطعه وفصله.\n_________\n(١) رقم (١٢١٧) في الحج، باب في متعة الحج.\n(٢) رواه مسلم رقم (١٤٠٥) في النكاح، باب نكاح المتعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٢٩٨) قال: حدثن محمد بن جعفر، قال: حدثنا شعبة. (ح) وحجاج، قال: حدثنا شعبة. ومسلم (٤/٣٨) قال: حدثنا محد بن المثنى، وابن بشار، عن محمد بن جعفر، قال: حدثنا شعبة. (ج) وحدثنيه زهير بن حرب، قال: حدثنا عفان، قال: حدثنا همام. كلاهما (شعبة، وهمام) عن قتادة.\n٢ - وأخرجه أحمد (٣/٣٢٥) قال: حدثنا عبد الصمد، قال: حدثنا حماد. ومسلم (٤/٥٩) و(١٣١) قال: حدثني حامد بن عمر البكراوي، قال: حدثنا عبد الواحد (يعني ابن زياد) . كلاهما (حماد، وعبد الواحد) عن عاصم.\n٣ - وأخرجه أحمد (٣/٣٥٦) قال: حدثنا يونس. وفي (٣/٣٦٣) قال: حدثنا عفان. كلاهما (يونس، وعفان) قالا: حدثنا حماد (ابن سلمة) عن علي بن زيد، وعاصم الأحول.\nثلاثتهم (قتادة، وعاصم، وعلي) عن أبي نضرة، فذكره.","vol":"3","page":112},{"text":"١٣٩٨ - (ت س) عبد الله بن عباس -﵄- قال «: تَمتَّعَ رسولُ الله -ﷺ- وأبو بكر وعمر وعثمان، وأوَّلُ من نهى عنها: معاوية» (١) . أخرجه الترمذي\nوفي رواية النَّسائي عن طاوسٍ قال: «قال معاويةُ لابن عباس: أعَلِمْتَ أنِّي قَصَّرتُ من رأسِ النبيِّ -ﷺ- عند المروة؟ قالَ: لا يَقُولُ ابْن عبَّاسٍ: هذه على مُعَاوَيةَ، يَنْهَى النَّاسَ عن الْمُتْعَة (٢)، وقَدْ تَمَتَّعَ النبيُّ -ﷺ-» (٣) .\n_________\n(١) هذا الحديث يعارضه حديث مسلم الذي قبله رقم (١٣٩٦): كان عثمان ينهى عن المتعة، وكان علي يأمر بها، وقد نهى عنها عمر أيضًا، ويمكن أن يجاب: أن نهيهما محمول على التنزيه، ونهي معاوية على التحريم، فأوليته باعتبار التحريم. ويمكن الجمع بين فعلهما ونهيهما، بأن الفعل كان متأخرًا لما علما جواز ذلك، ويحتمل أن يكون لبيان الجواز.\n(٢) وفي النسائي المطبوع: هذا معاوية ينهى الناس عن المتعة.\n(٣) أخرجه الترمذي رقم (٨٢٢) في الحج، باب ما جاء في التمتع، والنسائي ٥ / ١٥٣ و١٥٤ في الحج، باب التمتع، وفي سنده عند الترمذي ليث بن أبي سليم وهو صدوق اختلط أخيرًا ولم يتميز حديثه فترك، ولكن تابعه عند النسائي هشام بن حجير وهو صدوق له أوهام فالإسناد حسن، وقد قال الترمذي: حديث حسن، وفي الباب عن علي وعثمان وجابر وسعد وأسماء بنت أبي بكر وابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٩٢) (٢٦٦٤) قال: حدثنا يونس بن محمد، قال: حدثنا عبد الواحد (يعني ابن زياد) . وفي (١/٣١٣) (٢٨٦٥) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (١/٣١٣) (٢٨٦٦) قال: حدثنا أسود بن عامر، قال: أخبرنا سفيان. وفي (١/١٣٤) (٢٨٧٩) قال: حدثنا يحيى ابن آدم، قال: حدثنا سفيان. والترمذي (٨٢٢) قال: حدثني أبو موسى محمد بن المثنى، قال: حدثنا عبد الله بن إدريس.\nثلاثتهم - عبد الواحد، وسفيان، وعبد الله بن إدريس - عن ليث بن أبي سليم، عن طاوس، فذكره.\nوقال الترمذي: حديث ابن عباس حديث حسن.\nقلت: فيه ليث بن أبي سليم.\nأما رواية النسائي:\nأخرجه الحميدي (٦٠٥) قال: حدثنا سفيان، قال: حدثنا هشام بن حجير، عن طاوس. وأحمد (٤/٩٥) و(١٠٢) قال: حدثنا أبو عمرو مروان بن شجاع الجزري، قال: حدثنا خصيف، عن مجاهد، وعطاء. وفي (٤/٩٦) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. (ح) وروح، قال: حدثني ابن جريج، قال: أخرني الحسن بن مسلم، عن طاوس. وفي (٤/٩٨) قال: حدثنا يحيى بن سعيد، عن ابن جريج، قال: حدثني حسن بن مسلم، عن طاوس. والبخاري (٢/٢١٣) قال: حدثنا أبو عاصم، عن ابن جريج، عن الحسن بن مسلم، عن طاوس. ومسلم (٤/٥٨) قال: حدثنا عمرو الناقد، قال: حدثنا سفيان بن عيينة، عن هشام بن حجير، عن طاوس.\n(ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد عن ابن جريج، قال: حدثني الحسن بن مسلم، عن طاوس. وأبو داود (١٨٠٢) قال: حدثنا عبد الوهاب بن نجدة، قال: حدثنا شعيب بن إسحاق، عن ابن جريج. (ح) وحدثنا أبو بكر بن خلاد، قال: حدثنا يحيى، عن ابن جريج، قال: أخبرني الحسن بن مسلم، عن طاوس.\nوفي (١٨٠٣) قال: حدثنا الحسن بن علي، ومخلد بن خالد، ومحمد بن يحيى، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن ابن طاوس، عن أبيه. وعبد الله بن أحمد (٤/٩٧) قال: حدثني عمرو بن محمد بن بكير الناقد، قال: حدثنا سفيان بن عيينة، عن هشام بن حجير، عن طاوس، وفي (٤/٩٧) قال: حدثنا عمرو بن محمد الناقد، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان، عن جعفر بن محمد، عن أبيه، وفي (٤/٩٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن عبد الله الأسدي، عن سفيان،عن جعفر، عن أبيه..\nوفي (٤/١٠٢) قال: حدثنا إبراهيم بن عبد الله بن يسار الواسطي، قال: حدثني مؤمل، وأبو أحمد، أو أحدهما، عن سفيان، عن جعفر بن محمد، عن أبيه. والنسائي (٥/٢٤٤) قال: أخبرنا محمد بن المثنى، عن يحيى بن سعيد، عن ابن جريج، قال:أخبرني الحسن بن مسلم، أن طاوسا أخبره. وفي (٥/٢٤٥) قال: أخبرنا محمد بن يحيى بن عبد الله، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر، عن ابن طاوس، عن أبيه. وفي الكبرى (الورقة ٥٤ - أ) قال: أخبرنا محمد بن أبان البلخي، قال: حدثنا سفيان، عن هشام بن حجير، عن طاوس.\nأربعتهم - طاوس، ومجاهد، وعطاء، ومحمد بن علي - عن ابن عباس، فذكره.\n* أخرجه عبد الله بن أحمد (٤/٩٧) قال: ثنا إسماعيل أبو معمر، ومحمد بن عباد. والنسائي (٥/١٥٣) قال: نا عبد الله بن محمد بن عبد الرحمن.\nثلاثتهم - أبو معمر، ومحمد بن عباد، وعباد الله بن محمد - عن سفيان بن عيينة، عن هشام بن حجير، عن طاوس، فذكره.","vol":"3","page":113},{"text":"١٣٩٩ - (م ط ت س) سعد بن أبي وقاص -﵁- قال: ⦗١١٤⦘ «لَقَدْ تَمَتَّعنَا مع رسول الله -ﷺ-، وهذا - يعني: معاوية - كافِرٌ بالْعُرُشِ» (١) .\nيعني بالْعُرُشِ: بُيُوتَ مَكَّةَ في الجاهِليَّةِ. هذه رواية مسلم (٢) .\nوفي رواية الموطأ والترمذي والنسائي: عن محمد بن عبد الله بن الحارث بن نوفل بن الْمُطَّلِب: أنَّهُ سَمِعَ سَعْدَ بنَ أبي وقَّاصٍ، والضَّحَّاكَ ابنَ قَيْسٍ، عَامَ حَجَّ مُعَاوَيةُ، يَذْكُرَانِ التَّمَتُّعَ بالعمرةِ إلى الحجِّ، ⦗١١٥⦘ فقال الضَّحَّاكُ: لا يصنع ذلك إلا مَنْ جَهلَ أمْرَ الله، فقال له سعد: بِئْسَ ما قُلْتَ يا ابْنَ أَخي، فقال الضَّحَّاكُ: إنَّ عمر قد نهى عن ذلك، فقال سعدٌ: قد صنعناها مع رسول الله -ﷺ- بأمره، وصنعها هو -ﷺ-. ليس عند الترمذي، «عَامَ حَجَّ معاويةُ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالعُرُش): العرش: جمع عريش:، المراد بها: بيوت مكة وإنما سميت بذلك لأنها كانت عيدانًا تنصب وتظلل. وتسمى أيضًا عروشًا، واحدها عَرْش.\n_________\n(١) قال النووي في \" شرح مسلم \" ١ / ٤٠٢ وفي الرواية الأخرى \" المتعة في الحج \" أما \" العرش \" بضم العين والراء: وهي بيوت مكة، كما فسره في الرواية. قال أبو عبيد: سميت بيوت مكة عرشًا لأنها عيدان تنصب وتظلل. قال: ويقال لها أيضًا \" عروش \" بالواو واحدها: عرش، كفلس وفلوس، ومن قال: عرش، فواحدها: عريش، كقليب وقلب.\nوفي حديث آخر \" أن عمر ﵁: كان إذا نظر إلى عروش مكة: قطع التلبية \".\nوأما قوله: وهذا يومئذ كافر بالعرش، فالإشارة \" بهذا \" إلى معاوية بن أبي سفيان. وفي المراد بالكفر هنا وجهان، أحدهما - ما قاله المازري وغيره - المراد: وهو مقيم في بيوت مكة. قال ثعلب: يقال: اكتفر الرجل: إذا لزم الكفور، وهي القرى. وفي الأثر عن عمر ﵁ \" أهل الكفور: هم أهل القبور \" يعني: القرى البعيدة عن الأمصار، وعن العلماء.\nوالوجه الثاني: المراد بالكفر: الكفر بالله تعالى، والمراد: أنا تمتعنا، ومعاوية يومئذ كافر على دين الجاهلية، مقيم بمكة، وهذا اختيار القاضي عياض وغيره، وهو الصحيح المختار. والمراد بالمتعة: العمرة التي كانت سنة سبع من الهجرة، وهي عمرة القضاء، وكان معاوية يومئذ كافرًا، وإنما أسلم بعد ذلك عام الفتح سنة ثمان. وقيل: إنه أسلم بعد عمرة القضاء سنة سبع، والصحيح الأول.\nوأما غير هذه العمرة من عمر النبي ﷺ فلم يكن معاوية فيها كافرًا، ولا مقيمًا بمكة بل كان معه ﷺ.\nقال القاضي عياض: وقال بعضهم \" كافر بالعرش \" بفتح العين وإسكان الراء، والمراد: عرش الرحمن. قال القاضي: هذا تصحيف. وفي هذا الحديث: جواز المتعة في الحج.\n(٢) أخرجه مسلم رقم (١٢٢٥) في الحج، باب جواز التمتع.\n(٣) الموطأ ١ / ٣٤٤ في الحج، باب ما جاء في التمتع، والترمذي رقم (٨٢٣) في الحج، باب ما جاء في التمتع، والنسائي ٥ / ١٥٢ و١٥٣ في الحج، باب التمتع، وفي سنده محمد بن عبد الله بن الحارث بن نوفل بن عبد المطلب الهاشمي النوفلي المدني، لم يوثقه غير ابن حبان، وباقي رجاله ثقات. قال الحافظ في \" التهذيب \": جزم ابن عبد البر بأن الزهري تفرد بالرواية عنه، قال: ولا يعرف إلا برواية الزهري عنه، ومع ذلك فقد صححه الترمذي، ويشهد له حديث سالم بن عبد الله الآتي برقم (١٤٠١) وحديث ابن عباس المتقدم رقم (١٣٩٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٨١) (١٥٦٨) قال: حدثنا يحيى بن سعيد. ومسلم (٤/٤٧) قال: حدثنا سعيد بن منصور. وابن أبي عمر، عن مروان بن معاوية الفزاري. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن سعيد. (ح) وحدثني عمرو الناقد، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان. (ح) وحدثني محمد بن أبي خلف، قال: حدثنا روح بن عبادة، قال: حدثنا شعبة.\nأربعتهم- يحيى، ومروان، وسفيان، وشعبة - عن سليمان التيمي، عن غنيم بن قيس، فذكره.\n* - في رواية يحيى بن سعيد، قال: يعني معاوية.\nأما رواية «الموطأ»:\nأخرجه مالك في «الموطأ» (٢٢٦) . وأحمد (١/١٧٤) (١٥٠٣) قال: قرأت على عبد الرحمن: عن مالك (ح) وحدثنا عبد الرزاق، قال: أنبأنا مالك بن أنس. والدارمي (١٨٢١) قال: أخبرنا أحمد بن خالد، قال: حدثنا محمد بن إسحاق. والترمذي (٨٢٣) قال: حدثنا قتيبة، عن مالك بن أنس، والنسائي (٥/١٥٢) قال: أخبرنا قتيبة، عن مالك بن أنس.\nكلاهما (مالك، ومحمد بن إسحاق) عن ابن شهاب، عن محمد بن عبد الله بن الحارث، فذكره.\n* -رواية الدارمي ليست فيها قصة الضحاك بن قيس.","vol":"3","page":113},{"text":"١٤٠٠ - (س) عبد الله بن عباس -﵄- قال: «سمعتُ عمر يقول: والله لا أنْهاكُم (١) عن المتعة، فإنها لفي كتاب الله، ولقد فعلها رسولُ الله -ﷺ- يعني: العمرةَ في الحجِّ» . أخرجه النسائي (٢) .\n_________\n(١) وفي النسائي المطبوع: لأنهاكم.\n(٢) ٥ / ١٥٣ في الحج، باب التمتع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه النسائي (٥/١٥٣) قال: نا محمد بن علي بن الحسن بن شقيق، قال: أنا أبي، قال: أنا أبو حمزة، عن مطرف، عن سلمة بن كهيل، عن طاوس، عن ابن عباس، فذكره.","vol":"3","page":115},{"text":"١٤٠١ - (ت) سالم بن عبد الله -﵀-: سمع رجلًا من أَهل الشام ⦗١١٦⦘ وهو يَسْألُ عبدَ الله بنَ عمر عن التمتع بالعمرةِ إلى الحجِّ؟ فقال: عبد الله بن عمر: «أرأَيتَ إنْ كانَ أبي نَهَى عنها، وَصنَعَهَا رسولُ الله -ﷺ-: أَأَمْرُ أبي يُتَّبَعُ، أَمْ أَمْرُ رسولِ الله -ﷺ-؟ فقال الرجل: بل أَمْرُ رسولِ الله -ﷺ-، فقال: لقد صَنَعَها رسولُ الله -ﷺ-» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٨٢٤) في الحج، باب ما جاء في التمتع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٩٥) (٥٧٠٠) قال: ثنا روح، قال: ثنا صالح بن أبي الأخضر. وفي (٢/١٥١) (٦٣٩٢) قال: ثنا عبد الرزاق، قال: نا معمر. والترمذي (٨٢٤) قال: ثنا عبد بن حميد، قال: ني يعقوب بن إبراهيم بن سعد، قال: ثنا أبي، عن صالح بن كيسان. والنسائي في الكبرى «تحفة الأشراف» (٦٩٦٥) عن إسحاق بن إبراهيم، عن عبد الرزاق، عن معمر.\nثلاثتهم (صالح بن أبي الأخضر، ومعمر، وصالح بن كيسان) عن ابن شهاب الزهري، عن سالم، فذكره.","vol":"3","page":115},{"text":"١٤٠٢ - (خ م س) عمران بن حصين -﵁- قال: «أُنْزِلتْ آيَةُ الْمُتعَةِ في كتَاب الله، فَفَعَلْنَاهَا مع رسولِ الله -ﷺ-، ولم يَنْزِلْ قُرْآنٌ يُحرِّمُهُ، ولم يَنْهَ عنها حَتَّى ماتَ، قال رَجُلٌ برأْيه ما شاء» (١) . قال البخاري، يقال: إنه عمر.\nوفي رواية «نَزَلتْ آيةَ المتعة في كتاب الله - يعني: مُتْعَةَ الحجِّ، ⦗١١٧⦘ وأمرنا بها رسولُ الله -ﷺ- ثم لم تَنْزِلْ آيَةٌ تَنْسَخُ آيَةَ مُتْعةِ الحجِّ، ولم يَنْهَ عنها حتى مات (٢)» .\nوفي أخرى قال: «جَمَع رسول الله -ﷺ- بين الحجِّ والعمرة، وتَمَتَّعَ نبيُّ الله -ﷺ-، وتَمَتَّعْنَا مَعَه، وإن رسولَ الله -ﷺ- قد أَعْمَرَ طَائِفَة من أَهله في الْعشْرِ، فلم تَنْزِلْ آيةٌ تَنْسَخُ ذلك، ولم يَنْهَ عنه حتَّى مَضَى لوجهه» . ⦗١١٨⦘\nوفيها: «وقد كان يُسلَّمُ عَلَيَّ، حتى اكتَوَيتُ، فَتُرِكْت، ثم تَرَكْتُ الْكَي فَعَادَ» . هذه رواياتُ البخاري ومسلم.\nوفي رواية النسائي قال: «جَمَعَ رسولُ الله -ﷺ- بين حجَّةٍ وعُمرةٍ، ثم تُوُفِّي قبل أنْ يَنهى عنها، وقبل أَنْ يَنْزِلَ الْقُرْآنُ بتَحْرِيمِه» .\nوفي أَخرى «جَمَعَ بين حَجَّةٍ وعُمْرَةٍ، ثم لم ينزلْ فيهما كِتَابٌ، ولم يَنْهَ عنهما النبي -ﷺ-، قال قائلٌ فيهما برأيه ما شاء (٣)» .\nوفي أخرى «أَنَّ رسول الله -ﷺ- قد تَمَتَّعَ وتَمَتَّعْنا معه، قال فيها قائِلٌ برأيِهِ» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُسَلّمُ عليّ حتى اكْتَوَيتُ): أراد بقوله «يُسلم عليّ» يعني: الملائكة كانوا يسلمون عليه. فلما اكتوى تركوا السلام عليه. يعني: أن الكيّ مكروه، لأنه يقدح في التوكل والتسليم إلى الله تعالى، والصبر على ما يبتلى به العبد، وطلب الشفاء من عند الله تعالى، وليس ذلك قادحًا في جواز الكي، وإنما هو قادح في التوكل، وهي درجة ⦗١١٩⦘ عالية وراء مباشرة الأسباب.\n_________\n(١) قال الحافظ في \" الفتح \" ٣ / ٣٤٤: وفي رواية أبي العلاء، ارتأى كل امرئ بعد ما شاء أن يرتئي، قائل ذلك هو عمران بن حصين، ووهم من زعم أنه مطرف الراوي عنه، لثبوت ذلك في رواية أبي رجاء عن عمران. وحكى الحميدي أنه وقع البخاري في رواية أبي رجاء عن عمران قال البخاري: يقال: إنه عمر، أي الرجل الذي عناه عمران بن حصين، ولم أر هذا في شيء من الطرق التي اتصلت لنا من البخاري، لكن نقله الإسماعيلي عن البخاري كذلك، فهو عمدة الحميدي في ذلك، وبهذا جزم القرطبي والنووي وغيرهما، وكأن البخاري أشار بذلك إلى رواية الجريري عن مطرف فقال في آخره: ارتأى رجل برأيه ما شاء، يعني عمر، كذا في الأصل، أخرجه مسلم عن محمد بن حاتم عن وكيع عن الثوري عنه. وقال ابن التين: يحتمل أن يريد عمر أو عثمان، وأغرب الكرماني فقال: ظاهر سياق كتاب البخاري أن المراد به عثمان، وكأنه لقرب ⦗١١٧⦘ عهده بقصة عثمان مع علي جزم بذلك، وذلك غير لازم، فقد سبقت قصة عمر مع أبي موسى في ذلك، ووقعت لمعاوية أيضًا مع سعد بن أبي وقاص في صحيح مسلم قصة في ذلك، والأولى أن يفسر بعمر، فإنه أول من نهى عنها، وكأن من بعده كان تابعًا له في ذلك، وفي مسلم أيضًا أن ابن الزبير كان ينهى عنها، وابن عباس يأمر بها، فسألوا جابرًا فأشار إلى أن أول من نهى عنها عمر، ثم في حديث عمران هذا ما يعكر على عياض وغيره في جزمهم أن المتعة التي نهى عنها عمر وعثمان هي فسخ الحج إلى العمرة، لا العمرة التي يحج بعدها، فإن في بعض طرقه عند مسلم التصريح بكونها متعة الحج، وفي رواية له أيضًا أن رسول الله ﷺ أعمر بعض أهله في العشر. وفي رواية له: جمع بين حج وعمرة، ومراده التمتع المذكور وهو الجمع بينهما في عام واحد.\nقال: وفي الحديث من الفوائد: جواز نسخ القرآن ولا خلاف فيه، وجواز نسخه بالسنة وفيه اختلاف شهير، ووجه الدلالة منه قوله: ولم ينه عنها رسول الله ﷺ، فإن مفهومه أنه لو نهى عنها لامتنعت، ويستلزم رفع الحكم. ومقتضاه جواز النسخ، وقد يؤخذ منه أن الإجماع لا ينسخ به لكونه حصر وجوه المنع في نزول آية أو نهي من النبي ﷺ، وفيه وقوع الاجتهاد في الأحكام بين الصحابة، وإنكار بعض المجتهدين على بعض بالنص.\n\n(٢) وفي كتاب الحميدي بعد قوله \" حتى مات \": \" وهي رواية مطرف بن عبد الله بن الشخير عن عمران بمعناها لهما \". وفيه: \" تمتعنا على عهد النبي ﷺ \". ولمسلم \" مع رسول الله ﷺ \" ومنهم من قال في رواية مسلم \" جمع رسول الله - الخ \" وحديث مطرف - هذا - من أفراد مسلم فليحرر.\n(٣) هاتان الروايتان أيضًا عند مسلم بمعناهما رقم (١١٢٦) .\n(٤) أخرجه البخاري ٨ / ١٣٩ في تفسيره سورة البقرة، باب ﴿فمن تمتع بالعمرة إلى الحج﴾، وفي الحج، باب التمتع على عهد رسول الله ﷺ، ومسلم رقم (١٢٢٦) في الحج باب جواز التمتع، والنسائي ٥ / ١٤٩ و١٥٥ في الحج، باب القران.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٣٦) قال: ثنا يحيى. والبخاري (٦/٣٣) قال: ثنا مسدد، قال: ثنا يحيى، ومسلم (٤/٤٨) و(٤٩) قال: ثنا حامد بن عمر البكراوي، ومحمد بن أبي بكر المقدَّمي، قال: ثنا بشر بن المفضل. (ح) وحدثنيه محمد بن حاتم، قال: ثنا يحيى بن سعيد. والنسائي في الكبرى «تحفة الأشراف» (٨/١٠٨٧٢) عن محمد بن عبد الأعلى، عن بشر بن المفضل.\nكلاهما (يحيى، وبشر) عن عمران بن مسلم القصير، قال: ثنا أبو رجاء، فذكره.\nوالرواية الأخرى، عن مطرف، عنه:\nأخرجها أحمد (٤/٤٢٧، ٤٢٨، ٤٢٩، ٤٣٤) . والدارمي (١٨٢٠) . والبخاري (٧٦٢) . ومسلم (٤/٤٧، ٤٨) . وابن ماجة (٢٩٧٨) . والنسائي (٥/١٤٩، ١٥٥) .","vol":"3","page":116},{"text":"١٤٠٣ - (خ م د س) عبد الله بن عمر -﵄- قال: «تَمَتَّعَ رسولُ الله -ﷺ- في حجَّةِ الوداعِ بالْعُمرَةِ إلى الحجِّ وأهْدَى، فَسَاقَ معه الهديَ من ذي الْحُلَيْفَةِ، وبدَأ رسولُ الله -ﷺ- فأهلَّ بالعمرةِ، ثم أهلَّ بالحجِّ، وتَمَتَّعَ النَّاسُ مع رسول الله -ﷺ- بالعمرةِ إلى الحجِّ، فكانَ مِنَ النَّاسِ من أَهْدَى. [فساق الهدي] ومنهم مَنْ لَمْ يُهْدِ، فلمَّا قَدِمَ رسولُ الله -ﷺ- مَكَّةَ قال للنَّاس: مَنْ كانَ منكُمْ أهْدَى فإنَّهُ لا يَحِلُّ من شيءٍ حَرُمَ منه، حتى يَقْضيَ حَجَّهُ، ومن لم يكن منكم أهدى فَلْيطُفْ بالبيت وبالصَّفَا والمروة، ولْيُقَصِّرْ وَلْيَحْلِلْ، ثم ليُهِلَّ بالحجِّ ولْيُهْدِ، فمن لم يَجِدْ هَدْيًا فَلْيَصُمْ ثَلاَثةَ أيَّامٍ في الحجِّ وسَبْعَة إذا رجع إلى أَهْلِهِ، وطافَ رسولُ الله -ﷺ- حين قَدِمَ مَكَّةَ، فاسْتَلَمَ الرُّكْنَ أوَّلَ شيءٍ، ثم خَبَّ ثَلاَثَةَ أطوافٍ من السَّبْع، ومَشَى أرْبَعَةَ أَطْوَافٍ، ثم رَكَعَ حين قَضَى طَوَافَهُ بالْبَيْتِ عندَ المَقَامِ ركعتين، ثم سَلَّمَ، فانصَرَفَ فَأَتى الصَّفا فطاف بالصفا والمرْوَةِ سَبعَةَ أَطْوافٍ، ثم لم يَحْلِل من شيءٍ حَرُمَ منه حتى قَضى حَجَّه ونَحَرَ هَدْيَه يوم النحر، وأفاضَ فطاف بالبيت، ثم حَلّ من كلِّ شيء حرم منه، وفَعَلَ مثْلَ ما فَعَلَ رسولُ الله -ﷺ-، مَنْ أَهْدى فَسَاقَ الهدْيَ ⦗١٢٠⦘ من النَّاس» . أخرجه الجماعة إلا الموطأ والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَبَّ): الخبب: ضرب من المشي سريع.\n(أطواف): جمع طوف، والطوف مصدر: طُفْتُ بالشيء: إذا دُرْتَ حوله، وهو والطواف بمعنى.\n_________\n(١) أخرجه البخاري ٣ / ٤٣١ و٤٣٢ في الحج، باب من ساق البدن معه، وأخرجه مسلم رقم (١٢٢٧) في الحج، باب وجوب الدم على المتمتع، وأبو داود رقم (١٨٠٥) في الحج، باب في الإقران، والنسائي ٥ / ١٥١ و١٥٢ في الحج، باب التمتع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٣٩) (٦٢٤٧) قال: ثنا حجاج. والبخاري (٢/٢٠٥) قال: ثنا يحيى بن بكير. ومسلم (٤/٤٩) . وأبو داود (١٨٠٥) قالا: ثنا عبد الملك بن شعيب بن الليث، قال: ثني أبي. والنسائي (٥/١٥١) قال: نا محمد بن عبد الله بن المبارك المخرمي، قال: ثنا حجين بن المثنى.\nأربعتهم (حجاج، ويحيى بن أبي بكير، وشعيب بن الليث، وحجين بن المثنى) عن الليث، عن عقيل، عن ابن شهاب، عن سالم بن عبد الله، فذكره.","vol":"3","page":119},{"text":"١٤٠٤ - (خ) عكرمة: قال: «إنَّ ابْنَ عبَّاس -﵄- سُئل عن مُتْعَةِ الحجِّ؟ فقال: أهَلَّ المهاجِرُون والأنصَارُ، وأزواجُ رسول الله -ﷺ- في حجَّةِ الْوَدَاعِ، وأهْلَلْنَا، فَلَمَّا قَدِمنا مكة قال رسول الله -ﷺ-: اجْعَلُوا إهلالَكُمْ بالحجِّ عُمْرَة، إلا من قَلَّدَ الْهَدْيَ، طُفْنَا بالبَيْتِ (١) وبالصَّفَا والمروةِ، وأتيْنا النِّساءَ (٢)، ولَبَسْنَا الثِّيَابَ، وقال: مَنْ قلَّدَ الْهدْيَ فإنَّهُ لا يَحلُّ حتَّى يَبْلُغَ الهدْيُ مَحِلَّهُ، ثم أمَرَنَا عَشيَّةَ التَّرْوِيَةِ: أنْ نُهِلَّ بالحجِّ، فإذا فَرَغْنَا من الْمَنَاسِكِ جِئْنَا ⦗١٢١⦘ فَطُفْنا بالبيْتِ، وبالصَّفَا والمروةِ، وقد تمَّ حجُّنا (٣)، وعلينا الهديُ، كما قال تعالى: ﴿فما اسْتَيْسَرَ من الْهدْي فإن لم تجدوُا فصيامُ ثَلاَثةِ أَيامٍ في الحجِّ وسَبْعَةٍ إذا رَجعْتُمْ﴾ إلى أمْصَارِكم. الشَّاةُ تُجْزيء، فَجَمَعَوُا نُسُكَيْنِ في عَامٍ بَيْن الحجِّ والعمرة، فإنَّ الله أنْزلَهُ في كتابه، وسَنَّه نَبِيُّهُ -ﷺ-، وأباحهُ للنَّاس، غَيْر أهلِ مكة، قال الله تعالى: ﴿ذلك لِمن لم يكن أهْلُهُ حاضِرِي المسجد الحرامِ﴾ وأشْهُرُ الحجِّ التي ذكر الله: شوالُ، وذو القَعدةِ، وذو الحجةِ، فَمَنْ تَمَتَّعَ في هذه الأشهر: فعليه دَمٌ، أو صومٌ. والرَّفثُ: الجماعُ، والفسوقُ: المعاصي، والجدالُ: المِراءُ» .\nأخرجه البخاري تعليقًا فقال: وقال أبو كامل: عن أبي معشر عن عثمان بن غياث عن عكرمة.\nقال الحميدي: قال أبو مسعود الدمشقي، هذا حديث عزيز.\nولم أره إلا عند مسلم بن الحجاج، ولم يخرجه مسلم في صحيحه من أجل عكرمة، فإنه لم يرو عنه في صحيحه، وعندي: أن البخاري أخذه ⦗١٢٢⦘ عن مسلم. والله أعلم (٤) .\nقلت: ويشبه أن يكون البخاري إنما علق هذا الحديث حيث كان قد أخذه عن مسلم، فيما قاله أبو مسعود، والحميدي. والله أعلم.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَلَّد): تقليد الهدي: أن يجعل في أعناقه القلائد من أي شيء كان، علامة أنه هدي.\n_________\n(١) قال الحافظ في \" الفتح \": في رواية الأصيلي \" فطفنا \" بزيادة الفاء. وهو الوجه. ووجه الأول: بالحمل على الاستئناف. وهو جواب \" لما \" و\" قال \" جملة حالية. و\" قد \" مقدرة فيها.\n(٢) قال الحافظ في \" الفتح \": المراد به: غير المتكلم، لأن ابن عباس لم يكن إذ ذاك بالغًا.\n(٣) قال الحافظ في \" الفتح \": ومن هنا إلى آخر الحديث موقوف على ابن عباس، ومن هنا إلى أوله مرفوع.\n(٤) ٣ / ٣٤٥ و٣٤٦ تعليقًا في الحج، باب قول الله تعالى ﴿ذلك لمن لم يكن أهله حاضري المسجد الحرام﴾ . قال الحافظ في \" الفتح \" (٣ / ٣٤٥) وصله الإسماعيلي، قال: حدثنا القاسم المطرز، حدثنا أحمد بن سنان، حدثنا أبو كامل - فذكره بطوله - لكنه قال \" عثمان بن سعد \" بدل \" عثمان بن غياث \" وكلاهما بصري. وله رواية عن عكرمة، لكن عثمان بن غياث ثقة، وعثمان بن سعد ضعيف. وقد أشار الإسماعيلي إلى أن شيخه القاسم وهم في قوله \" عثمان بن سعد \" ويؤيده أن أبا مسعود الدمشقي ذكر في \" الأطراف \" أنه وجده من رواية مسلم بن الحجاج عن أبي كامل، كما ساقه البخاري قال: فأظن البخاري أخذه عن مسلم؛ لأنني لم أجده إلا من رواية مسلم، كذا قال. وتعقب باحتمال أن يكون البخاري أخذه عن أحمد بن سنان، فإنه أحد مشايخه. ويحتمل أيضًا أن يكون أخذه عن أبي كامل نفسه فإنه أدركه، وهو من الطبقة الوسطى من شيوخه. ولم نجد له ذكرًا في كتابه غير هذا الموضع. وأبو معشر البراء: اسمه يوسف بن يزيد. والبراء - بالتشديد - نسبة له إلى بري السهام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الحج - باب قول الله تعالى:» (ذلك لمن لم يكن أهله حاضري المسجد الحرام «) .\nوقال الحافظ في «الفتح» (٣/٥٠٧): وصله الإسماعيلي قال: ثنا القاسم المطرز، قال: ثنا أحمد بن سنان، قال: ثنا أبو كامل فذكره بطوله، لكنه قال: عثمان بن سعد بدل عثمان بن غياث، وكلاهما بصري، وله رواية عن عكرمة، لكن عثمان بن غياث ثقة، وعثمان بن سعد ضعيف، وقد أشار الإسماعيلي إلى أن شيخه القاسم وهم في قوله عثمان بن سعد، ويؤيده أن أبا مسعود الدمشقي ذكر في «الأطراف» أنه وجده من رواية مسلم بن الحجاج عن أبي كامل كما ساقه البخاري. قال: فأظن البخاري أخذه عن مسلم، لأنني لم أجده إلا من رواية مسلم، كذا قال: وتعقب باحتمال أن يكون البخاري أخذه عن أحمد بن سنان، فإنه أحد مشايخه، ولم نجد له ذكرا في كتابه غير هذا الموضع. اه.","vol":"3","page":120},{"text":"١٤٠٥ - (م) مسلم القري (١) قال: «سألتُ ابْنَ عبَّاسٍ -رضي ⦗١٢٣⦘ الله عنهما- عن مُتعةِ الحجِّ؟ فرخَّصَ فيها، وكان ابْنُ الزُّبَيْرِ يَنَهى عنها، فقال: هذه أمُّ ابنِ الزُّبيْرِ تُحَدِّثُ: أنَّ رسول الله -ﷺ- رخَّصَ فيها، فَادْخُلُوا عليها فَاسْألَوهَا، قال: فدَخلْنَا عليها، فإذا هي امرأةٌ ضَخْمَةٌ عَمْياءُ، فقالت: قد رَخَّصَ رسولَ الله -ﷺ- فيها» .\nوفي رواية «عن المتعةِ» ولم يقل: «عن مُتْعَةِ الحجِّ» .\nوفي أخرى «لا أَدْرِي (٢): متعة الحج، أو متعة النِّساء؟» . أخرجه مسلم (٣) .\n_________\n(١) هو مسلم بن مخراق العبدي القري - بضم القاف وكسر الراء المهملة - أبو الأسود البصري العطار روى عن ابن عباس وابن الزبير، وابن عمر، ومعقل بن يسار، وأبي بكر الثقفي، وأسماء بنت أبي بكر، وعنه ابنه سوادة وابن عون وحزم بن أبي حزم القطعي والقاسم بن الفضل الحداني وشعبة.\n(٢) القائل \" لا أدري \" هو مسلم القري، كما صرح بذلك مسلم في \" صحيحه \".\n(٣) رقم (١٢٣٨) في الحج، باب في متعة الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤٨) قال: ثنا روح. ومسلم (٤/٥٥) قال: ثنا محمد بن حاتم، قال: ثنا روح بن عبادة. (ح) وثناه ابن المثنى، قال: ثنا عبد الرحمن، وثنا ابن بشار، قال: ثنا محمد يعني ابن جعفر. والنسائي في الكبرى (الورقة ٧١ - ب) قال: نا محمود بن غيلان المروزي. قال: ثنا أبو داود.\nأربعتهم: (روح، وعبد الرحمن، ومحمد بن جعفر، وأبو داود الطيالسي) عن شعبة، عن مسلم القري، فذكره.","vol":"3","page":122},{"text":"١٤٠٦ - (م د س) أبو ذر الغفاري -﵁- قال: «كانت لنا رُخْصَة «يعني المُتْعَةَ في الحجِّ» .\nوفي روايةٍ قال: «كانت المتْعَةُ في الحجِّ لأصحاب محمدٍ -ﷺ- خاصةً» .\nوفي أُخرى قال أبو ذرٍّ «لا تَصْلُحُ الْمتْعَتَان إلا لَنا خَاصَّةً، يعني: مُتْعَةَ النِّسَاءِ، ومُتعَةَ الحجِّ» (١) .\nوفي أخرى نحو الأولى قال: «إنَّما كاَنتْ لَنَا رُخْصَةً دُونَكُمْ» . ⦗١٢٤⦘ هذه رواية مسلم.\nوفي رواية أبي داود «أنَّ أَبا ذَرٍّ كانَ يقولُ فِيمَنْ حَجَّ، ثم فَسَخَهَا بِعُمْرَةٍ: لم يكن ذلك إلا للِرَّكْبِ الذين كانوا مع رسولِ اللهِ -ﷺ-» .\nوفي رواية النسائي، قال في مُتْعَةِ الحجِّ: ليستْ لكم، ولستُمْ منها في شيء. إنّما كانَتْ رُخْصَةً لَنَا أصحابَ مُحمَّدٍ -ﷺ-» .\nوفي أخرى مختصرًا قال: «كانت الْمُتْعَةُ رُخْصَةً لَنَا» (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": معناه إنما صلحتا لنا خاصة في الوقت الذي فعلناهما، ثم صارتا حرامًا بعد ذلك إلى يوم القيامة. والله أعلم. أقول: أما متعة النساء، فقد كانت مباحة، ثم نسخت وأصبحت حرامًا إلى يوم القيامة، وأما متعة الحج، وهي فسخ الحج إلى العمرة، فهي عامة للناس جميعًا، وليست خاصة للصحابة في مذهب أحمد ومن تبعه.\n(٢) أخرجه مسلم رقم (١٢٢٤) في الحج باب جواز التمتع، وأبو داود رقم (١٨٠٧) في المناسك، باب الرجل يهل بالحج ثم يجعلها عمرة، والنسائي ٥ / ١٧٩ و١٨٠ في الحج، باب إباحة فسخ الحج بعمرة لمن لم يسق الهدي، وهذه الروايات موقوفة على أبي ذر ﵁. قال النووي في \" شرح مسلم \": قال العلماء: معنى هذه الروايات كلها أن فسخ الحج إلى العمرة كان للصحابة في تلك السنة، وهي حجة الوداع، ولا يجوز بعد ذلك. وليس مراد أبي ذر إبطال التمتع مطلقًا، بل مراده: فسخ الحج إلى العمرة، كما ذكرنا، وحكمته إبطال ما كانت عليه الجاهلية من منع العمرة في أشهر الحج. أقول: وحديث \" دخلت العمرة في الحج إلى يوم القيامة، لا بل لأبد أبد \" معارض لهذه النصوص في مذهب أحمد ومن تبعه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأ - عن يزيد بن شريك، عنه:\nأخرجه مسلم (٤/٤٦) قال: حدثنا سعيد بن منصور، وأبو بكر بن أبي شيبة، وأبو كريب، قالوا: حدثنا أبو معاوية، عن الأعمش. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحمن بن مهدي عن سفيان، عن عياش العامري. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا جرير، عن فضيل، عن زبيد. وفي (٤/٤٧) قال: حدثنا قتيبة، قال: حدثنا جرير، عن بيان. وابن ماجة (٢٩٨٥) قال: حدثنا علي ابن محمد، قال: حدثنا أبو معاوية، عن الأعمش. والنسائي (٥/١٧٩) قال: أخبرنا عمرو بن يزيد، عن عبد الرحمن، قال: حدثنا سفيان، عن الأعمش، وعياش العامري. (ح) وأخبرنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد، قال: حدثنا شعبة، قال: سمعت عبد الوارث بن أبي حنيفة. (ح) وأخبرنا بشر بن خالد، قال: أنبأنا غُندر، عن شعبة، عن سليمان. وفي (٥/١٨٠) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل بن مهلهل، عن بيان، عن عبد الرحمن بن أبي الشعثاء.\nستتهم- الأعمش، وعياش العامري، وزبيد، وبيان، وعبد الوارث بن أبي حنيفة، وعبد الرحمن بن أبي الشعثاء - عن إبراهيم التيمي، عن أبيه، فذكره.\n* وفي حديث زبيد قال: «قال أبو ذر ﵁: لا تصلح المُتْعَتان إلا لنا خاصة يعني متعة النساء ومتعة الحج» .\n* ورواية عياش العامري: كانت لنا رخصة، يعني المتعة في الحج.\nب - عن الموقع، عنه:\nأخرجه الحميدي (١٣٢ و١٣٥) .\nج - وعن سليم بن الأسود، عنه:\nأخرجه أبو داود (١٨٠٧) .","vol":"3","page":123},{"text":"١٤٠٧ - (خ م) أبو جمرة (١) قال: «سألْتُ ابْنَ عَبَّاسٍ -﵄- عن الْمُتْعَةِ؟ فأَمَرَني بِهَا. وسألتُهُ عن الهدْي؟ فقال: فيها جَزُورٌ، أو بقَرَةٌ، أوْ شاةٌ، أو شِرْكٌ في دمٍ، قال: وكان ناسٌ كرِهُوهَا، فَنِمْتُ، فرأيْتُ في المنام: كَأنَّ إنْسَانًا يُنادي: ⦗١٢٥⦘ حَجٌّ مبرورٌ ومُتْعةٌ مُتَقَبَّلَةٌ (٢)، فأَتيْتُ ابنَ عباسٍ، فحدَّثْتُهُ، فقال: الله أكبرْ، الله أكبر، سُنَّةُ أبي القاسم -ﷺ-» . هذه رواية البخاري.\nوفي رواية مسلم: قال أبو جمرة «تَمتَّعْتُ، فَنَهاني نَاسٌ عَنْ ذِلكَ، فأَتيْتُ ابنَ عباس [فسألته عن ذلك] . فأمرني بها، قال: ثم انْطَلَقْتُ إلى الْبَيْتِ فنمتُ، فأتاني آتٍ في مَنامِي، فقال: عُمرة متقبلة، وحَج مبرور، فأتيت ابن عباس فأَخبرته، فقال: الله أكبر، سُنَّةُ أبي القاسم -ﷺ-» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جزور): الجزور من الإبل: يقع على الذكر والأنثى، والجمع: الجُزْر، واللفظة مؤنثة.\n(مبرور): الحج المبرور: هو الذي لا يخالطه شيء من المأثم.\n_________\n(١) هو: نصر بن عمران الضبعي - بضم الضاد المعجمة - روى عن أبيه وابن عباس وابن عمر وطائفة: وعنه ابنه علقمة وأبو التياح والحمادان وخلق.\n(٢) قال الحافظ في \" الفتح \": قوله: متعة متقبلة. قال الإسماعيلي وغيره: تفرد النضر (الراوي عن شعبة عن أبي جمرة) بقوله: متعة، ولا أعلم أحدًا من أصحاب شعبة رواه عنه إلا قال: عمرة، وقال أبو نعيم: قال أصحاب شعبة كلهم: عمرة، إلا النضر، فقال متعة. اهـ. ورواية مسلم التي بعدها: عمرة متقبلة.\n(٣) أخرجه البخاري ٣ / ٤٢٦ و٤٢٧ و٤٢٨ في الحج، باب ﴿فمن تمتع بالعمرة إلى الحج فما استيسر من الهدي﴾، ومسلم رقم (١٢٤٢) في الحج، باب جواز العمرة في أشهر الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٤١) (٢١٥٨) قال: ثنا محمد بن جعفر، وحجاج. والبخاري (٢/١٧٥) قال: ثنا آدم. وفي (٢/٢٠٤) قال: ثنا إسحاق بن منصور، قال: نا النضر. ومسلم (٤/٥٧) قال: ثنا محمد بن المثنى، وابن بشار، قالا: ثنا محمد بن جعفر.\nأربعتهم (محمد بن جعفر، وحجاج، وآدم، والنضر) عن شعبة، قال: نا أبو حمزة نصر بن عمران الضُبعي، فذكره.","vol":"3","page":124},{"text":"١٤٠٨ - (ط) عبد الله بن عمر -﵄- كان يقول: «مَنِ اعْتَمرَ في أشْهُرِ الحجِّ، في شوالٍ، أو ذي القَعدةِ، أو ذي الحجة، قبل الحج، ثمَّ أقام بمكة حتَّى يدركهُ الحجُّ، فهو متمتع إنَّ حَجَّ، وعليه ⦗١٢٦⦘ ما اسْتَيْسَرَ من الْهدْي، فإنْ لم يَجِدْ، فَصِيامُ ثَلاثَةَ أَيَّامٍ في الحجِّ وسبعة إذا رجع» . قال مالك: «وذلك إذا أقام حتى الحج، ثم حج [من عامه]» . أخرجه الموطأ.\nوفي رواية له قال: «والله، لأنْ أعْتَمرَ قَبْلَ الحجِّ وأُهْديَ: أحبُّ إليَّ مِنْ أنْ أعتَمِرَ بعد الحج، في ذي الحجَّةِ» (١) .\n_________\n(١) ١ / ٣٤٤ في الحج، باب ما جاء في التمتع، وإسناده صحيح، وفي حديث ابن عمر هذا مبالغة في جواز التمتع، وفيه رد على أبيه وعثمان في كراهته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (٧٨٠) في الحج - باب ما جاء في التمتع، قال: عن عبد الله بن دينار، فذكره.","vol":"3","page":125},{"text":"١٤٠٩ - (ط) عبد الرحمن بن حرملة الاسلمي -﵀- أنَّ رجلًا سألَ سعيدَ بن المُسَيَّبِ قال: «أَعْتمِرُ قبْلَ أنْ أحجَّ؟ فقال سعيدُ: نعم، قد اعْتَمرَ رسولُ الله -ﷺ- قبلَ أنْ يَحُجَّ» .أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٤٣ في الحج، باب العمرة في أشهر الحج. وهو مرسل، وأخرجه البخاري موصولًا عن ابن عمر ٣ / ٤٧٧ في العمرة، باب من اعتمر قبل الحج، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: يتصل هذا الحديث من وجوه صحاح، وهو أمر مجمع عليه لا خلاف بين العلماء في جواز العمرة قبل الحج لمن شاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك «الموطأ» (٧٧٥) في الحج - باب العمرة في أشهر الحج، قال: عن عبد الرحمن بن حرملة الأسلمي.\nوقال الزرقاني في «شرح الموطأ» (٢/٣٥٣): قال ابن عبد البر: يتصل هذا الحديث من وجوه صحاح.","vol":"3","page":126},{"text":"١٤١٠ - (ط) سعيد بن المسيب: «أنَّ عمر بْنَ أبي سَلَمَةَ اسْتَأذَنَ عُمَرَ بن الخطَّاب -﵁- أنْ يَعْتَمر في شَوَّالٍ، فأذنَ لَهُ، فاعْتَمرَ ثم قَفَلَ إلى أهله، ولم يَحُجَّ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٤٣ في الحج، باب العمرة في أشهر الحج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك «الموطأ» (٧٧٦) في الحج - باب العمرة في أشهر الحج، قال: عن ابن شهاب، عن سعيد بن المسيب، فذكره.","vol":"3","page":126},{"text":"١٤١١ - (ط) عائشة -﵂-: كانت تقول «الصِّيام لَمِن ⦗١٢٧⦘ تَمتَّعَ بالْعُمرَةِ إلى الحجِّ لمن لم يَجِدْ هَديًا: ما بَيْنَ أَنْ يُهِلَّ بالحجِّ إلى يَوْمِ عَرَفَةَ، فإنْ لم يَصُمْ صامَ أيامَ مِنى» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤٢٦ في الحج، باب صيام التمتع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (٩٨٤) في الحج - باب صيام التمتع. قال: عن ابن شهاب، عن عروة بن الزبير، فذكره.","vol":"3","page":126},{"text":"١٤١٢ - (ط) عبد الله بن عمر بن الخطاب -﵄- «أنه كان يقول في ذلك مِثْلَ قول عائشةَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤٢٦ في الحج، باب صيام التمتع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك «الموطأ» (٩٨٥) في الحج - باب صيام التمتع. قال عن ابن شهاب، عن سالم بن عبد الله، فذكره.","vol":"3","page":127},{"text":"١٤١٣ - (خ م د س) جابر بن عبد الله -﵄- قال: «أهلَّ النبيُّ -ﷺ- وأَصحابُهُ بالحجِّ، وليس مع أَحدٍ منهم هديٌ غير النبيِّ وطَلْحَةَ، فقَدِمَ عليٌّ من اليمن مَعَهُ هديٌ، فقال: أَهللتُ بما أهلَّ به النبيُّ -ﷺ-، فأمَرَ النبيُّ -ﷺ- أصحابَه: أن يَجْعَلُوهَا عمرةً ويَطُوفُوا، ثم يُقَصِّروا (١) ويَحلُّوا، إلا مَنْ كانَ مَعَهُ الهدْيُ، فقالُوا: نَنْطَلِقُ إلى مِنى وذكَرُ أحدِنا يَقْطُرُ، فَبَلَغَ النبيَّ -ﷺ-، فقال: لو اسْتَقْبَلْتُ من أَمْرِي ما استدْبَرتُ مَا أَهديْتُ (٢)، ولولاَ أنَّ مَعي الهدي لأحلَلْتُ. وحاضَتْ عائشَةُ، فَنَسَكَتِ المْنَاسِكَ كُلَّها، غيْرَ أنْ لم تَطُفْ بالْبَيْتِ، فلما طافتْ ⦗١٢٨⦘ بالبيْتِ، قالت: يا رسول الله، تَنْطَلِقُونَ بِحَجَّةٍ وعمرةٍ، وَأنْطَلِقُ بحَجٍّ؟ فَأمَرَ عَبْدَ الرَّحمن بنَ أبي بكرٍ: أن يَخْرُجَ معها إلى التَّنْعيم، فاعْتَمَرتْ بعد الحجِّ» . هذه رواية البخاري ومسلم.\nوفي رواية للبخاري «أنَّهُ حَجَّ مع النبيِّ -ﷺ- يوم ساَقَ الهديَ معه، وقد أَهلُّوا بالحجِّ مُفْردًا، فقال لهم: أحِلُّوا من إحْرامكم، واجْعَلُوا الَّتي قَدمتُمْ بِها مُتْعَة (٣)، فقالوا: كيفَ نجْعَلُها مُتْعَة وقد سمَّيْنَا الحج؟ فقال: افْعَلُوا ما أقولُ لكم، فلولا أنِّي سُقْتُ الهدْي لَفَعَلْتُ مثْلَ الذي أمرتُكُمْ، ولكن لا يحلُّ مني حَرَامٌ حَتَّى يَبْلغَ الهديُ مَحلَّهُ. فَفَعَلُوا» .\nوفي رواية له نحوه، وفيه «وقدمْنا مَكَّة لأرْبَعٍ خَلَوْنَ مَنْ ذي الحِجَّةِ، فأمَرنَا النبيُّ -ﷺ-: أنْ نَطُوفَ بالْبيْت وبالصَّفا والمروة، ونَجْعَلَها عمْرة ونَحِلَّ، إلا مَنْ معه هديٌ» .\nوفيه «ولَقِيَهُ سُراقَةُ بنُ مالكٍ وهو يرمي الْجَمْرةَ بالْعَقَبَةَ، فقال: يا رسولَ الله، ألَنا هذه خاصة؟ قال: بل للأبد - وذكر قصة عائشة، واعتمارها من التَّنْعيم» . ⦗١٢٩⦘\nوفي أخرى له قال: «أهْلَلْنَا -أصحابَ محمدٍ -ﷺ- بالحجِّ خَالِصًا وَحْدَهُ. فقَدِم النبيُّ -ﷺ- صُبْحَ رَابِعةٍ مَضَتْ مِنْ ذِي الْحِجَّة، فأمَرَنَا: أَنْ نَحِلَّ» .\nوذكر نحوه، وقولَ سراقة، ولم يذكر قصة عائشة،\nوفي أخرى له: قال «أَهْلَلْنَا مع رسول الله -ﷺ- بالحجِّ. فلما قدمنا مكة: أمرَنا أن نَحِلَّ ونَجْعَلَهَا عُمْرَةً، فَكَبُرَ ذَلِكَ عَلَيْنَا، وضاقَتْ بِهِ صُدُورُنَا، فبَلَغَ ذَلِكَ النبيَّ -ﷺ-، فما نَدْرِي أشيءٌ بلَغَهُ من السَّماءِ، أمْ شيءٌ من قِبَلِ الناس؟ فقال: يا أيها الناسُ أحِلُّوا، فلولا الهدْيُ الذي مَعي فعلتُ كما فَعَلْتُمْ، قال: فأحْلَلْنَا، حتَّى وَطِئْنَا النِّسَاءَ، وفعَلْنَا ما يَفْعَلُ الْحَلالُ. حتى إذَا كان يومُ التَرْوِيَةِ، وجَعَلْنَا مَكَّة بِظَهْرٍ: أهْلَلْنا بالحجِّ» .\nوفي أخرى للبخاري ومسلم مختصرًا، قال: «قَدِمْنَا مَعَ رسولِ الله -ﷺ-، ونحن نقول: لَبَّيكَ بالحجِّ، فأمرَنا رسولُ الله -ﷺ- فَجَعلْناهَا عُمْرَة» .\nوفي روايةٍ لمسلمٍ: قال: «أقْبَلْنَا مُهِلَّينَ مَعَ رسول الله -ﷺ- بحجٍّ مُفْرَدٍ، وأقْبَلَت عائشَةُ بِعُمْرةٍ، حتى إذا كُنَّا بِسَرِفَ عَركت، حتى إذا قَدِمْنَا طُفْنا بالْكَعْبةِ والصّفَا والمروةِ، فأمرنَا رسولُ الله -ﷺ-: أنْ يَحِلَّ مِنَّا منْ لم يَكُنْ معه هَدْيٌ، قال: فَقُلْنَا: حِلُّ ماذا؟ قال: الحلُّ كلُّهُ، فَوَاقَعْنَا ⦗١٣٠⦘ النِّسَاءَ، وتَطَيَّبْنَا بالطِّيبِ، ولَبِسْنَا ثِيَابًا (٤)، وليس بَيْننا وبَيْنَ عَرَفَةَ إلا أربَعُ ليالٍ، ثم أَهْلَلْنَا يَوْمَ التَّرْوِيَةِ، ثم دخلَ رسولُ الله -ﷺ- على عائشةَ، فوجَدَها تَبْكي، فقال: ما شأْنُكِ؟ قالت: شَأني أَنِّي قد حضْتُ، وقد حَلَّ الناسُ، ولم أحْلِلْ، ولم أطُفْ بالبَيْتِ، والنَّاس يَذْهَبُونَ إلى الحجِّ الآنَ. فقال: إنَّ هذا أَمْرٌ كَتَبَهُ الله على بَنَاتِ آدَم، فَاغْتَسلي، ثم أهِلِّي بالحجِّ. ففعلتْ، ووقَفَتِ المواقِفَ كلَّها، حتَّى إذاَ طَهُرَتْ طافَتْ بالكعبة والصَّفا والمروَةِ، ثم قال: قد حلَلْتِ من حجَّكِ وعُمْرَتكِ جميعًا، فقالت: يا رسول الله، إنِّي أجدُ في نفسي: أنِّي لم أطُفْ بالبيت حينَ حجَجْتُ (٥)، قال: فَاذْهَبْ بها يا عبدَ الرحمن، فأَعْمرْها من التَّنْعيم (٦) وذلك لَيْلَةَ الْحَصبَةِ (٧)» .\nزاد في رواية «وكان النبيُّ -ﷺ- رَجُلًا سَهْلًا، إذا هَويَتِ الشَّيء تابَعَهَا عليه» .\nوفي أخرى لمسلم نحوه، وقال: «فَلَمَّا كانَ يَوْمُ التَّرْوِيَةِ أهْلَلْنَا ⦗١٣١⦘ بالحج، وكَفَانا الطَّواف الأولُ بين الصفا والمروةِ، وأمرَنا رسولُ الله -ﷺ- أن نشْتَرِكَ في الإبلِ والبقرِ: كُلُّ سَبْعةٍ منَّا في بَدَنَةٍ» .\nوفي أخرى له عن عطاء قال: سمعت جابر بن عبد الله في ناس معي، قال: «أهْلَلْنا- أَصحابَ محمدٍ -ﷺ- (٨) بالحج خالصًا وحده، قال عطاء: قال جابر: فقَدِم النبيُّ -ﷺ- صُبْحَ رابِعَةٍ من ذي الحِجَّةِ، فأمرنا أن نَحِلَّ - قال عطاء-: قال: حِلُّوا وأصَيبوا النساء. قال عطاء: ولم يَعْزِم عليهم، ولكن أحَلَّهُنَّ لهم. فقلنا: لَمَّا لم يكن بيننا وبين عرفةَ إلا خمسٌ، أمرَنا أن نفضي إلى نِسائِنا، فنأَتي عرفةَ تَقْطُرُ مذاكيرُنا الْمَنِيَّ - قال: يقول جابرٌ بيده - كأنِّي أنظر إلى قوله بيده يُحَرِّكُهُا - قال: فقام النبيُّ -ﷺ- فينا، فقال: قد علمتُمْ: أَنِّي أَتْقَاكُمْ للهِ ﷿، وأصدقُكُم وأَبرُّكمْ، ولَوْلا هَدْيي لَحَلَلْتُ كما تَحِلُّونَ، ولو اسْتقبلتُ من أمري ما اسْتَدْبَرْتُ لم أَسُقِ الْهَدي، فَحِلُّوا، فَحَلَلْنا، وسَمِعْنا وأطعنا، [قال عطاء:] قال جابرٌ: فَقَدِمَ عليٌّ من سعايَتهِ (٩) فقال: بم أَهْلَلْتَ؟ قال: بما أَهلَّ به النبيّ -ﷺ-، فقال له رسولُ الله -ﷺ-: فأهد، ⦗١٣٢⦘ وامْكُثْ حَرَامًا، [قال] وأهدى له عليٌّ هَديًا، فقال سُراقةُ بْنُ مالكِ بنِ جُعْشُم (١٠) يا رسول الله، لِعَامِنا هذا، أم لْلأَبَدِ؟ قال للأَبدِ» .\nوفي أخرى له قال: «أمرَنا رَسُولُ الله -ﷺ-، لمَّا أَحْلَلْنا: أنْ نُحْرِمَ إذا توّجهْنا إلى منى، قال: فأهْلَلْنا من الأَبطَحِ» .\nوفي أخرى له قال: «لم يَطُف النبيُّ -ﷺ-، ولا أصحابهُ بين الصفا والمروةِ، إلا طوافًا واحدًا: طَوَافَهُ الأول» .\nوأخرج أبو داود الرواية الأولى، إلا أنه لم يذكر حيض عائشة وعُمرتَها. وأخرج أيضًا الرواية الأولى والثانية من أفراد مسلم.\nوأخرج أيضًا أخرى. قال: «أهْلَلْنا مع رسول الله -ﷺ- بالحج خالصًا، لايُخَالطُهُ شيءٌ. فقَدِمْنَا مكَّةَ لأَربع ليالٍ خَلَوْنَ من ذي الحِجَّةِ. فَطُفنا وسعينا، فأمرَنا رسول الله -ﷺ- أنْ نَحِلَّ، وقال: لولا الهديُ لحَلَلْتُ، فقامَ سُراقةُ بنُ مالكٍ، فقال: يارسولَ الله، أرأيتَ مُتعتنا هذه: ⦗١٣٣⦘ ألِعامِنا، أم للأَبدِ؟ فقال رسولُ الله -ﷺ-: بل هي للأبد» (١١) . ⦗١٣٤⦘\nوأخرج النسائي الرواية الثالثة والرابعة من أفراد البخاري. والأولى من أفراد مسلم.\nوله في أخرى مختصرًا قال: قال سراقةُ: «يا رسولَ الله، أرأيْتَ عُمرتنا هذه، لِعامِنا، أم للأبد؟ فقال رسول الله -ﷺ-: لِلأَبَدِ» .\nوفي أخرى له قال: «تَمتَّعَ رسولُ الله -ﷺ-، وتَمتَّعنا معه، فَقُلْنَا: ألنا خاصَّة، أم للأبد؟ قال: بل للأبد» (١٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَرَكَت) المرأة: إذا حاضت.\n_________\n(١) وهو الأفضل للمتمتع أن يقصر من شعره، وأن يحلقه يوم النحر بعد فراغه من أعمال الحج.\n(٢) قال النووي في \" شرح مسلم \": قوله \" ولو أني استقبلت من أمري ما استدبرت، ما سقت الهدي \" هذا دليل على جواز قول \" لو \" في التأسف على فوات أمور الدين ومصالح الشرع.\nوأما الحديث الصحيح: في أن \" لو تفتح عمل الشيطان \" فمحمول على التأسف على حظوظ الدنيا ونحوها، فيجمع بين الأحاديث بما ذكرناه، والله أعلم.\n\n(٣) قال الحافظ في \" الفتح \": أي: اجعلوا الحجة المفردة التي أهللتم بها عمرة، تحللوا فيها فتصيروا متمتعين، فأطلق على العمرة متعة مجازًا، والعلاقة بينهما ظاهرة.\n(٤) في مسلم المطبوع: ولبسنا ثيابنا.\n(٥) في مسلم المطبوع: حتى حججت.\n(٦) \" التنعيم \" أقرب الحل من طريق المدينة على فرسخين أو أربعة من مكة، وسمي بذلك، لأن عن يمينه جبلًا يقال له: نعيم. وعن شماله آخر يسمى: ناعم، والوادي بينهما نعمان.\n(٧) قوله \" ليلة الحصبة \" أي: الليلة التي بعدها ليالي التشريق، التي ينزل فيها من المحصب، والمشهور فيها: سكون الصاد. وجاء فتحها وكسرها، و\" الحصبة \" أرض في طرف مكة من جهة منى، وتسمى الأبطح.\n(٨) قال في \" المفصل \": وفي كلامهم ما هو على طريقة النداء ويقصد به الاختصاص لا النداء، وذلك قولهم: نحن نفعل كذا أيها القوم. واللهم اغفر لنا أيتها العصابة، أي: نحن نفعل مختصين من بين الأقوام، واغفر لنا مخصوصين من بين العصائب.\n(٩) \" السعاية \" العمل على جمع الصدقة. وكان علي قد أرسله النبي ﷺ إلى اليمن ساعيًا، فقدم منها ومعه إبل ساقها هديًا.\n(١٠) هو سراقة بن مالك بن جشعم بن مالك بن عمرو بن مالك بن تيم بن مدلج بن مرة بن عبد مناة بن كنانة المدلجي، يكنى أبا سفيان، من مشاهير الصحابة، وهو الذي لحق النبي ﷺ وأبا بكر حين خرجا إلى المدينة، وقصته مشهورة، ثم أسلم يوم الفتح، مات في خلافة عثمان ﵁، سنة أربع وعشرين.\n(١١) وفي الحديث الذي بعده رقم (١٤١٤) عند مسلم \" فإن العمرة قد دخلت في الحج إلى يوم القيامة \".\nقال النووي في \" شرح مسلم \" ١ / ٣٩٣: اختلف العلماء في معناه على أقوال، أصحها وبه قال جمهورهم: معناه: أن العمرة يجوز فعلها في أشهر الحج إلى يوم القيامة، والمقصود به بيان إبطال ما كانت الجاهلية تزعمه من امتناع العمرة في أشهر الحج، والثاني: معناه: جواز القران، وتقدير الكلام: دخلت أفعال العمرة في أفعال الحج إلى يوم القيامة،\nوالثالث: تأويل بعض القائلين بأن العمرة ليست واجبة، قالوا: معناه: سقوط العمرة، قالوا: ودخولها في الحج معناه: سقوط وجوبها، وهذا ضعيف أو باطل، وسياق الحديث يقتضي بطلانه، والرابع: تأويل بعض أهل الظاهر أن معناه: جواز فسخ الحج إلى العمرة، وهذا أيضًا ضعيف.\nقال الحافظ في \" الفتح \" ٣ / ٤٨٥: وتعقب بأن سياق السؤال يقوي هذا التأويل (يعني فسخ الحج إلى العمرة) بل الظاهر أن السؤال وقع عن الفسخ، والجواب وقع عما هو أعم من ذلك حتى يتناول التأويلات المذكورة إلا الثالث. والله أعلم.\nأقول: والذي عليه الحنابلة هو استحباب فسخ الحج إلى العمرة لمن كان مفردًا أو قارنًا إذا لم يسق الهدي، وقد اتفق جمهور العلماء على جواز الأنساك الثلاثة، واختلفوا في أفضليتها، فقال الشافعي ومالك وآخرون: أفضلها الإفراد، وقال أبو حنيفة وآخرون: أفضلها القران، وقال أحمد وآخرون: أفضلها التمتع، وهو أن يحرم بالعمرة أولًا، فإذا فرغ منها أحرم بحج. وقول أحمد ومن تبعه أقرب إلى الأدلة.\nوقد قال موفق الدين بن قدامة المقدسي الحنبلي في \" المغني \" ٣ / ٣٩٨: ومن كان مفردًا أو قارنًا أحببنا له أن يفسخ إذا طاف وسعى ويجعلها عمرة، إلا أن يكون معه هدي فيكون على إحرامه، أما إذا كان معه هدي، فليس له أن يحل من إحرام الحج ويجعله عمرة بغير خلاف نعلمه. وأما من لا هدي معه ممن كان مفردًا أو قارنًا فيستحب له إذا طاف وسعى أن يفسخ نيته بالحج، وينوي عمرة مفردة، فيقصر ويحل من إحرامه متمتعًا إن لم يكن وقف بعرفة. وقد صح عن رسول الله ﷺ أنه أمر أصحابه في حجة الوداع الذين أفردوا الحج وقرنوا أن يحلوا كلهم ويجعلوها عمرة، إلا من كان معه الهدي، وثبت ذلك في أحاديث كثيرة. قال: وقد روى فسخ الحج: ابن عمر، وابن عباس، وجابر، وعائشة، وأحاديثهم متفق عليها ورواه غيرهم وأحاديثهم كلها صحاح.\nأقول: هذه هي أقوال جمهور الفقهاء باختصار في جواز الأنساك الثلاثة، وخلافهم في الأفضل منها فقط، وهو رأي جمهور المحدثين والمفسرين، وجل ما هنالك أن التمتع أفضل عند الإمام أحمد ومن تبعه، وقد خالف جمهور هؤلاء العلماء في هذا: ابن حزم في \" المحلى \" وابن قيم الجوزية في \" زاد المعاد \" فقالا ⦗١٣٤⦘ بوجوب فسخ الحج إلى العمرة لمن لم يسق الهدي، متبعين في ذلك بعض من خالف الجمهور قبلهم، وقلدهما في ذلك الأستاذ ناصر الدين الألباني في كتابه حجة النبي ﷺ، فقال بوجوب فسخ الحج إلى العمرة، ووجوب التمتع بالعمرة لمن لم يسق الهدي وذلك يقتضي تأثيم كل من أحرم في الحج مفردًا أو قارنًا، ولم يسق الهدي، ولا قائل به عند جمهور العلماء من السلف والخلف.\n\n(١٢) أخرجه البخاري ٣ / ٤٠٢ و٤٠٣ في الحج، باب تقضي الحائض المناسك كلها إلا الطواف بالبيت، وإذا سعى على غير وضوء بين الصفا والمروة، وباب من أهل في زمن النبي ﷺ كإهلال النبي ﷺ، وباب التمتع والقران والإفراد بالحج، وباب من لبى الحج وسماه، وباب عمرة التنعيم، وفي الشركة، باب الاشتراك في الهدي والبدن، وفي المغازي، باب بعث علي وخالد إلى اليمن قبل حجة الوداع، وفي التمني، باب قول النبي ﷺ: \" لو استقبلت من أمري ما استدبرت، وفي الاعتصام، باب نهي النبي ﷺ عن التحريم إلا ما تعرف إباحته، وأخرجه مسلم رقم (١٢١٣) و(١٢١٤) و(١٢١٥) و(١٢١٦) في الحج، باب بيان وجوه الإحرام، وأبو داود رقم (١٧٨٥) و(١٧٨٦) و(١٧٨٧) و(١٧٨٨) و(١٧٨٩) في المناسك، باب في إفراد الحج، والنسائي ٥ / ١٧٨ و١٧٩ في الحج، باب إباحة فسخ الحج بعمرة لمن لم يسق الهدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: لفظ الباب، عن عطاء، عنه:\n١ - أخرجه أحمد (٣/٣٠٥) قال: ثنا عبد الوهاب الثقفي. والبخاري (٢/١٩٥) و(٣/٤) قال: ثنا محمد ابن المثنى، قال: ثنا عبد الوهاب. قال: وقال لي خليفة: ثنا عبد الوهاب. وفي (٩/١٠٣) قال: ثنا الحسن بن عمر، قال: ثنا يزيد. وأبو داود (١٧٨٩) قال: ثنا أحمد بن حنبل، قال: ثنا عبد الوهاب الثقفي. وابن خزيمة (٢٧٨٥) قال: ثنا محمد بن الوليد القرشي، قال: ثنا عبد الوهاب.\nكلاهما (عبد الوهاب، ويزيد) عن حبيب المعلم.\n٢ - وأخرجه أحمد (٣/٣٦٦) قال: ثنا أبو أحمد محمد بن عبد الله ٠- يعني الزبيري - قال: ثنا معقل -يعني ابن عبيد الله الجزري -.\nكلاهما (حبيب، ومعقل) عن عطاء، فذكره.\nأما الرواية الأخرى عن عطاء أيضا عن جابر.\n١ - أخرجه الحميدي (١٢٩٣) قال: ثنا سفيان، وأحمد (٣/٣١٧) قال: ثنا إسماعيل. والبخاري (٢/١٧٢) و(٥/٢٠٨) و(٩/١٣٧) قال: ثنا المكي بن إبراهيم. وفي (٣/١٨٥) قال: ثنا أبو النعمان، قال: ثنا حماد بن زيد. ومسلم (٤/٣٦) قال: ثني محمد بن حاتم، قال: يحيى بن سعيد. وأبو داود (١٧٨٧) قال: ثنا العباس بن الوليد بن مزيد. قال: ني أبي، قال: ثني الأوزاعي. وابن ماجة (١٠٧٤) قال: ثنا محمد بن يحيى، قال: ثنا أبو عاصم. والنسائي (٥/١٥٧) و(٢٠٢) قال: نا عمران بن يزيد، قال: ثنا شعيب. وفي (٥/١٧٨) قال: نا يعقوب بن إبراهيم، قال: ثنا ابن علية. وابن خزيمة (٩٥٧) و(٢٧٨٦) قال: ثنا محمد بن بشار، قال: ثنا محمد بن بكر.\nتسعتهم - سفيان، وإسماعيل، والمكي، وحماد، ويحيى، والأوزاعي، وأبو عاصم، وشعيب، وابن بكر - عن ابن جريج.\n٢ - وأخرجه أحمد (٣/٣٠٢) قال: حدثنا يحيى بن سعيد. وفي (٣/٣٠٢) أيضا قال: حدثنا إسحاق. ومسلم (٤/٣٧) قال: حدثنا ابن نمير (وهو محمد بن عبد الله بن نمير) قال: حدثني أبي. والنسائي (٥/٢٤٨) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. أربعتهم (يحيى، وإسحاق، وعبد الله، وخالد) عن عبد الملك بن أبي سليمان.\n٣ - وأخرجه أحمد (٣/٣٦٢) قال: حدثنا عفان. وأبوداود (١٧٨٨) قال: حدثنا موسى بن إسماعيل. والنسائي في الكبرى «تحفة الأشراف» (٢٤٧٣) عن هلال بن العلاء، عن حجاج بن منهال. ثلاثتهم (عفان، وموسى، وحجاج) عن حماد بن سلمة، عن قيس.\n٤ - وأخرجه البخاري (٢/١٧٦) . ومسلم (٤/٣٧) قال: حدثنا ابن نمير. كلاهما (البخاري، وابن نمير) قالا: حدثنا أبو نعيم، قال: حدثنا موسى بن نافع (أبو شهاب) .\n٥ - وأخرجه مسلم (٤/٣٨) قال: حدثنا محمد بن معمر بن ربعي القيسي، قال: حدثنا أبو هشام المغيرة ابن سلمة المخزومي، عن أبي عوانة، عن أبي بشر (جعفر بن إياس) .\n٦- وأخرجه ابن ماجة (٢٩٨٠) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي.\nستتهم - عبد الملك، وابن جريج، وقيس، وأبو شهاب، وأبو بشر، والأوزاعي- عن عطاء، فذكره.","vol":"3","page":127},{"text":"١٤١٤ - (خ م د س) عبد الله بن عباس -﵄- قال: «كانوا يَرَونَ (١) العمرةَ في أشهر الحجِّ من أَفْجرِ الْفُجُورِ في الأَرض، ⦗١٣٥⦘ وكانوا يُسَمُّونَ الْمُحَرَّمُ صفَر (٢)، ويقولون: إذا بَرَأ الدَّبَرْ، وعَفَا الأَثَرْ، وانْسَلَخَ صَفَرْ: حَلَّتِ العمرةُ لمن اعتَمَرْ، قال: فقَدِمَ رسولُ الله -ﷺ- وأصحابُهُ صَبيحَةَ رابعَةٍ، مُهلِّينَ بالحجِّ، فأمرَهُمْ النبيُّ -ﷺ-: أن يَجْعَلُوها عُمْرَةً، فَتَعَاَظَمَ ذلك عندهم، فقالوا: يا رسول الله، أيُّ الْحِلِّ؟ قال: الحِلُّ كُلُّهُ» .\nقال البخاري: قال ابن المديني: قال لنا سفيان: «كان عَمْرو يقول: إنَّ هذا الحديث له شأْنٌ» . ⦗١٣٦⦘\nوفي أخرى قال: «قَدِمَ النبيُّ -ﷺ- وأصحابُهُ لِصُبْحِ رِابِعَةٍ يُلَبُّونَ بالحجِّ، فأمرهم: أن يجعلوها عمرةً، إلا من معه هَدْيٌ» .\nوفي أخرى قال: «أَهلَّ رسولُ الله -ﷺ- بالحج، فقدِمَ لأربَعٍ مَضَيْنَ من ذي الحِجَّةِ، فَصَلَّى الصُّبْحَ، وقال -حين صلى -: مَنْ شَاء أن يَجْعلها عمرةً فليجعلها عمرةً» .\nومنهم من قال: «فصلَّى الصبحَ بالْبَطْحَاءِ» .\nومنهم من قال: «بذِي طوىً» (٣) .\nهذه روايات البخاري ومسلم.\nوعند مسلم أيضًا قال: قال رسولُ الله -ﷺ-: «هذه عمرة اسْتمْتَعْنا بها، فمن لم يكنْ معه الهديُ فَلْيَحِلَّ الْحِلَّ كُلَّهُ، فَإنَّ العمرةَ قد دخلتْ في الحجِّ إلى يوم القيامةِ» .\nوأخرج أبو داود الرواية الأولى من الْمُتَّفَقِ، وأخرج الرواية التي انفرد بها مسلم.\nوأخرج أخرى قال: «والله، ما أعْمَرَ رسولُ الله -ﷺ- عائشة في ذي ⦗١٣٧⦘ الحجَّةِ إلا ليَقطَعْ بذاك أمْرَ أهْل الشِّركِ، فإنَّ هذا الحيَّ من قُرَيشٍ ومَن دَانَ بِدِينهم،، كانُوا يقَولُونَ: إذاَ عَفَا الْوَبَرْ، وبَرَأ الدَّبَرْ، ودَخَلَ صَفَرْ، فقد حَلَّتِ العمرةُ لمن اعْتَمَرْ، فكانُوا يُحَرِّمُونَ العمرةَ، حتَّى يَنْسَلِخَ ذُو الحِجة والمحرم» .\nوله في أخرى: قال: «أهَلَّ النبيُّ -ﷺ-[بالحج]، فلما قَدِمَ، طاف بالبَيْتِ، وبين الصفا والمروةِ - قال ابن شَوْكَرٍ: ولم يُقَصِّرْ، ثم أتَّفَقَا - قال: ولم يَحِلَّ من أجْلِ الهدْي، وأمَرَ مَنْ لَمْ يكن ساقَ الْهَدْيَ: أنْ يَطُوفَ ويَسْعَى، ويُقَصِّرِ، ثم يَحِلَّ- قال ابن منيع في حديثه: أو يَحْلِق، ثُمَّ يَحِلَّ» .\nوأخرج النسائيُّ الرِّوَايَةَ الأُولى، وقال: «عَفَا الْوَبَرْ» . بَدَلَ «الأثر» .\nوزاد بعد قوله: «وانْسَلَخَ صَفَر» أو قال: «دخَلَ صفر» .\nوأخرج الرواية التي انفرد بها مسلم.\nوفي أخرى للنسائي قال: «أَهَلَّ رسولُ الله -ﷺ- بالعمرةِ، وأهَلَّ أصْحَابُهُ بالحجِّ، وأمر من لم يَكُنْ معه الهديُ: أن يَحِلَّ، وكان فيمن لم يكن معه الهديُ: طَلْحةُ بنُ عُبيد الله، ورجلٌ آخر، فَأحَلا» .\nوفي أخرى له قال: «قَدِمَ النبيُّ -ﷺ- وأصحابُهُ لصبْحِ رابعةٍ، وهم ⦗١٣٨⦘ يُلَبُّونَ بالحجِّ، فأَمرهم رسول الله -ﷺ- أن يَحِلُّوا» .\nوفي أخرى له «لأرَبعٍ مَضَيْنَ من ذي الحِجَّةِ، وقد أهَلَّ بالحج وصلَّى الصبحَ بالبَطْحَاءِ، وقال: مَنْ شَاءَ أن يَجْعَلها عمرةً فَلْيَفْعَلْ» .\nوأخرج الترمذيُّ من هذا الحديث طرفًا يسيرًا: أنَّ النبيَّ -ﷺ- قال: «دخَلتِ العمرةُ في الحج إلى يوم الْقِيامَةِ» .\nوحيث اقْتصَرَ على هذا القدر منه لم أُثبِت له علامة، وقنعْتُ بالتنبيه عليه في المتن (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليلة الحصبة): التحصيب: النوم بالشعب الذي مخرجه إلى الأبطح ساعة من الليل، وكان موضعًا نزله النبي -ﷺ- من غير أن يسنه للناس، فمن شاء حصب، ومن شاء لم يُحَصِّب. والمحصب أيضًا: موضع الجمار بمنى، وليس هذا. ⦗١٣٩⦘\n(أفجر الفجور): الفجور: الميل عن الواجب يقال للكاذب: فاجر، وللمكذب بالحق: فاجر.\n(برأ الدَّبَر): الدَّبَر: جمع دَبْرَة وهي العقر في ظهر البعير. تقول: دبر البعير بالكسر وأدْبره القَتَب.\n(عفا) الشيء: إذا زاد وكثر ونما. والوبر: وبر الإبل. وأما الرواية الأخرى وهي «عفا الأثر»: فإن عفا بمعنى درس.\n(حلّت العُمرة لمن اعتمر): كانوا لا يعتمرون في الأشهر الحرم حتى تنسلخ، فذلك معنى قوله: «ودخل صفر حلت العمرة لمن اعتمر» لأن بدخول صفر تنسلخ الأشهر الحرم، وهي ذو القعدة وذو الحجة والمحرم.\n(دان بدينهم): الدِّين: الطاعة. ودان فلان بدِين كذا: أخذ به وتابعه واقتدى به.\n(دخلت العمرة في الحج): قال الخطابي: اختلف الناس في تأويل ذلك. فقالت طائفة: إن العمرة واجبة، وإليه ذهب الشافعي، وقال أصحاب الرأي: ليست واجبة، واستدلوا على ذلك بقوله: «دخلت العمرة في الحج» فسقط فرضها بالحج. وقال الموجبون: إن عملها قد دخل في عمل الحج. فلا نرى على القارن أكثر من إحرام واحد. وقيل: بل معناه: أنها قد دخلت في وقت الحج وشهوره. وكان أهل الجاهلية لا يعتمرون في ⦗١٤٠⦘ أشهر الحج. فأبطل النبي -ﷺ- ذلك.\n_________\n(١) قوله: \" يرون \" أي يعتقدون. والمراد: أهل الجاهلية. وقد روى ابن حبان عن ابن عباس ⦗١٣٥⦘ قال: \" والله ما أعمر رسول الله ﷺ عائشة في ذي الحجة إلا ليقطع بذلك أمر أهل الشرك، فإن هذا الحي من قريش ومن دان دينهم: كانوا يقولون - فذكر نحوه \" فعرف بهذا تعيين القائلين. قاله الحافظ في \" الفتح \".\n(٢) قال الحافظ في \" الفتح \" (ج ٣ ص ٣٣٧) قوله: \" ويجعلون المحرم صفر \" كذا هو في جميع الأصول من الصحيحين \" صفر \" من غير ألف بعد الراء.\nقال النووي: وكان ينبغي أن يكتب بالألف، ولكن على تقدير حذفها لا بد من قراءته منصوبًا، لأنه مصروف.\nقال الحافظ: يعني: والمشهور عن اللغة الربيعية: كتابة المنصوب بغير ألف، فلا يلزم من كتابته بغير ألف: أن لا يصرف، فيقرأ بالألف. وسبقه عياض إلى نفي الخلاف فيه. لكن في \" المحكم \": كان أبو عبيدة لا يصرفه. فقيل له: إنه لا يمتنع الصرف حتى يجتمع علتان فما هما؟ قال: المعرفة والساعة. وفسره المطرزي: بأن مراده بالساعة: أن الأزمنة ساعات، والساعة مؤنثة. اهـ.\nوحديث ابن عباس هذا حجة قوية لأبي عبيدة، ونقل بعضهم أن في صحيح مسلم \" صفرًا \" بالألف: وأما جعلهم ذلك، فقال النووي: قال العلماء: المراد: الإخبار عن النسيء الذي كانوا يفعلونه في الجاهلية، فكانوا يسمون المحرم صفرًا ويحلونه، ويؤخرون تحريم المحرم إلى نفس صفر، لئلا تتوالى عليهم ثلاثة أشهر محرمة، فيضيق عليهم فيها ما اعتادوه من المقاتلة والغارة بعضهم على بعض، فضللهم الله في ذلك، فقال ﴿إنما النسيء زيادة في الكفر يضل به الذين كفروا ...﴾ الآية. اهـ.\n\n(٣) قوله \" بذي طوى \" بفتح الطاء وضمها وكسرها. ثلاث لغات حكاهن القاضي وغيره. الأصح الأشهر: الفتح، ولم يذكر الأصمعي وآخرون غيره، وهو مقصور منون، وهو واد معروف بقرب مكة. قال القاضي: ووقع لبعض الرواة في البخاري بالمد، وكذا ذكره ثابت، قاله النووي.\n(٤) أخرجه البخاري ٣ / ٣٣٧ و٣٣٨ في الحج، باب التمتع والقران والإفراد بالحج وفسخ الحج لمن لم يكن معه هدي، وفي فضائل أصحاب النبي ﷺ، باب أيام الجاهلية، وأخرجه مسلم رقم (١٢٤٠) و(١٢٤١) في الحج، باب جواز العمرة في أشهر الحج، وأبو داود رقم (١٩٨٧) في الحج، باب العمرة، ورقم (١٧٩٢) في المناسك، باب في إفراد الحج، والنسائي ٥ / ١٨٠ و١٨١ و٢٠١ و٢٠٢ في الحج، باب الوقت الذي وافى فيه النبي ﷺ مكة، وباب إباحة فسخ الحج بعمرة لمن لم يسق الهدي، وأخرجه أيضًا أحمد في مسنده ١ / ٢٥٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: لفظ الحديث من رواية طاوس، عنه:\n١ - أخرجه أحمد (١/٢٥٢) (٢٢٧٤) قال: ثنا عفان. والبخاري (٢/١٧٥) قال: حدثنا موسى بن إسماعيل. وفي (٥/٥١) قال: حدثنا مسلم. ومسلم (٤/٥٦) قال: حدثني محمد بن حاتم. قال: حدثنا بهز. والنسائي (٥/١٨٠) قال: أخبرنا عبد الأعلى بن واصل بن عبد الأعلى، قال: حدثا أبو أسامة. خمستهم (عفان، وموسى بن إسماعيل، ومسلم بن إبراهيم، وبهز، وأبو أسامة) عن وهيب بن خالد، قال: حدثنا عبد الله بن طاوس.\n٢ - وأخرجه البخاري (٣/١٨٥) قال: حدثنا أبو النعمان، قا: حدثنا حماد بن زيد، قال: أخبرنا عبد الملك بن جريج.\nكلاهما - ابن طاوس، وابن جريج - عن طاوس، فذكره.\nرواية ابن جريج مختصرة على آخره.\nورواية مجاهد، عنه:\nأخرجه أحمد (١/٢٣٦) (٢١١٥) و(١/٣٤١) (٣١٧٢) . والدارمي (١٨٦٣) . ومسلم (٤/٥٧) . وأبو داود (١٧٩٠) . والنسائي (٥/١٨١) .\n* وقال أبو داود: هذا منكر، إنما هو قول ابن عباس.","vol":"3","page":134},{"text":"١٤١٥ - (خ م ط د س) عائشة -﵂- قالت: «خرجنا مع رسول الله -ﷺ- في أشهر الحج، وليالي الحج، وحُرُمِ الحج (١) . فَنَزْلْنَا بِسَرِفَ، قالت: فخرج إلى أصحابه، فقال: من لم يكن مِنْكُم مَعَهُ هَدْيٌ فأحبَّ أنْ يَجْعلَها عُمْرة فليفعلْ، ومن كان مَعَهُ الهدي فلا، قالت: فالآخذُ بها، والتَّارِكُ لها من أصحابه، قالت: فأمَّا رسول الله -ﷺ- ورجالٌ من أصحابهِ، فكانُوا أهْلَ قُوَّةٍ، وكان معهم الهديُ، فلم يَقْدِروا على العمرةِ (٢)، فَدَخَلَ عليَّ رسولُ الله -ﷺ- وأنا أبكي، فقال: ما يُبْكِيكِ يا هَنتَاهُ؟ قُلْتُ: سمعتُ قولَك لأصحابك: فمُنِعْتُ العمرةَ، قال: وما شأْنُكِ؟ قُلْتُ: لا أُصَلِّي، قال: فلا يَضُرُّكِ، إنما أَنْتِ امرأةٌ من بنَات آدَمَ، كَتب اللَّه عليكِ ما كتبَ عليهنَّ، فَكُوني في حَجِّكِ، فَعَسَى الله أن يَرْزُقَكِيها، قالت: فَخَرجْنا في حَجَّتهِ» . ⦗١٤١⦘\nوفي روايةٍ: «فخرجت في حَجَّتي، حتَّى قدْمنا مِنى، فَطَهُرْتُ، ثم خَرَجْت من منى، فأفضْت بالبَيت، قالت: ثم خرجت معه في النَّفْر الآخر، حتَّى نَزَل الْمُحَصَّبَ (٣)، ونزلنا معه، فدعا عبدَ الرحمن بن أبي بَكْرٍ، فقال: اخرُج بأُخْتِكَ من الحرَمِ، فَلْتُهلَّ بِعُمْرَةٍ، ثم افْرُغا، ثم أئْتِيا هَاهُنا، فإني أَنْظِرُكما حتى تأتِيا، قالت: فخرجنا، حتَّى إذا فرْغتُ من الطوافِ جئْتُهُ بسَحَرٍ، فقال: هل فَرَغتُمْ؟ قلت: نَعَمْ، فأذَّنَ بالرحيل في أصحابِهِ، فارتحلَ الناسُ، فمرَّ متوجهًا إلى المدينة» .\nوفي أخرى نحوه، وفي آخره: «فأذّنَ في أصحابِهِ بالرحيلِ، فَخرج، فمرَّ بالبيت، فطافَ بِهِ قَبْلَ صلاةِ الصُّبْحِ، ثم خرج إلى المدينة» .\nوفي أخرى قالت: «خرجْنا مع رسولِ الله -ﷺ- لا نذكْرُ إلا الحج، حتَّى جِئْنا سَرِفَ، فَطَمِثْتُ، فدخلَ عليَّ رسولُ الله -ﷺ- وأنا أبكي، فقال: مايُبْكِيكِ؟ فقلتُ: والله لَوِدِدتُ: أنِّي لم أَكُنْ خَرجْتُ العامَ، فقال: مالَكِ، لَعَلَّكِ نَفِسْتِ (٤)؟ قلت: نعم. قال هذا شيءٌ كَتَبَهُ الله على ⦗١٤٢⦘ بَنَاتِ آدَمَ. افْعَلي ما يفعلُ الحاجُّ، غَيْرَ أَنْ لا تَطُوفي بالبيْتِ حتى تَطْهري، قالت: فلما قدمتُ مَكَّةَ، قال رسول الله -ﷺ-: اجْعَلُوها عُمْرةً، فأحَلَّ النَّاسُ، إلا من كان معه الهدْي. قالت: فكان الهدْيُ مع رسول الله وأبي بكرٍ وعمرَ، وذَوي الْيَسَارَةِ، ثم أَهَلُّوا حين أراحُوا، قالت: فلما كان يوم النَّحر طهُرت فأمرني رسول الله -ﷺ- فأفَضْتُ. قالت: فأُتِينا بلحم بقرٍ. فقلتُ: ما هذا؟ فقالوا: أَهْدَى رسولُ الله عن نسائِهِ بالبقر، فلما كانتْ لَيْلَةُ الحصبَةِ قُلْتُ: يا رسول الله، أَيرجِع النَّاسُ بِحَجَّةٍ وعمرةٍ، وأرجِع بِحَجَّةٍ؟ قالت: فأمَرَ عبدَ الرحمنِ بنَ أبي بكرٍ، فأرْدَفَني على جَمَلِهِ، قالت: فإني لأذكُرُ، وأَنا حديثةُ السِّنِّ أَنْعَسُ فيصيبُ وُجْهي مُؤخَّرَةَ الرَّحْلِ - حتَّى جئنا إلى التَّنعيم، فأَهْلَلْنا منها بعُمْرَةٍ، جزاء بِعُمْرَةِ الناس الَّتي اعْتَمَرُوا» .\nوفي أخرى قالت: «خرجنا مع النبي -ﷺ- في حجَّةِ الودَاعِ، فمنَّا مَنْ أَهَلَّ بعمرةٍ، ومنَّا مَنْ أهلَّ بحج. فَقَدِمْنا مَكَّةَ، فقال رسول الله -ﷺ-: من أحرمَ بعمرةٍ، ولم يُهْدِ، فَلْيَحلِلْ، ومن أحرم بِعُمْرةٍ وأهْدَى، ⦗١٤٣⦘ فلا يَحْلِلْ حتَّى يَحِلَّ نَحْرُ هدْيِهِ، ومن أهل بحج فلْيُتمَّ حجَّهُ، قالَتْ: فحِضْتُ، فلم أزلْ حائضًا حتَّى كان يومُ عرفةَ، ولم أُهْلِلْ إلا بعمرَةٍ، فأمَرَني رسولُ الله -ﷺ-: أنْ أَنْقُضَ رَأْسي، وأَمْتَشط وأُهِلَّ بالحج وأتركَ العمرةَ. ففعلتُ ذلك، حتَّى قضيتُ حَجِّي، فبعثَ معي عبد الرحمن بن أبي بكر، فأمرني: أن أعتمرَ مكانَ عمرتي من التنعيم» .\nوفي أخرى قالت: «خرجنا مع رسول الله -ﷺ- في حِجَّةِ الوداعِ، فأَهْلَلْنا بعُمرَةٍ، ثم قال رسولُ الله -ﷺ-: من كانَ معه هدْي فَلْيُهلَّ بالحج مع العمرة، ثم لا يَحلُّ حتى يَحِلَّ منهما جَمِيعًا. فقدمْتُ مَكَّة - وأنا حائض- ولم أَطُفْ بالبيت، ولا بين الصفا والمروة، فشَكوتُ ذلك إلى النبي -ﷺ-، فقال: انْقُضي رأْسَكِ وامْتَشِطِي، وأهِلِّي بالحج، ودعي العمرةَ، قالت: ففعلتُ. فلما قَضَيْنا الحج، أرَسلَني رسولُ الله مع عبد الرحمن بن أبي بكرٍ إلى التَّنعيم فاعتمرتُ، فقال: هذه مكانَ عمرتكِ، قالت: فطاف الذين كانوا أَهلُّوا بالعمرة بالبيت وبين الصَّفا والمروةِ، ثم حَلُّوا، ثم طافُوا طوافًا آخر، بعد أنْ رَجعوا من مِنى لحجِّهم. وأمَّا الذين جمعوا الحج والعمرةَ. طافوا طوافًا واحدًا» .\nوفي أخرى قالت: «خرجنا مع رسول الله -ﷺ-، فقال: مَنْ أراد منكم أن يُهلَّ بحج وعمرةٍ فليفعل، ومن أراد أن يُهلَّ بحج فَلْيُهلَّ، ومن ⦗١٤٤⦘ أراد أن يُهِلَّ بعمرة فليُهلَّ، قالتْ عائشةُ: فأهلَّ رسولُ الله -ﷺ- بحج، وأَهلَّ به ناسٌ مَعَهُ، وأهَلَّ معه ناس بالعمرة والحج، وأهلَّ ناسٌ بعمرةٍ، وكُنْت فيمن أهلَّ بعمرةٍ» .\nوفي أخرى قالت: خرجنا مع رسول الله -ﷺ- مُوافين لِهلالِ ذي الحجَّةِ (٥)، فقال رسولُ الله -ﷺ-: من أحبَّ أنْ يُهِلَّ بعُمْرةٍ فليُهِلَّ، ومن أحبَّ أن يُهِلَّ بحَجَّة فليهل، فلولا أنِّي أهْدَيْت لأَهللت بعُمرةٍ، فمنهم من أهلَّ بعمرةٍ، ومنهم من أهلَّ بحج، وكنت فيمن أهلَّ بعمرة، فَحضْت قبل أن أدْخُل مكة فأدركني يومُ عَرَفةِ وأنا حائض، فشكوتُ ذلك إلى النبي -ﷺ-، وذكر نحوَ ما سبق.\nوقال في آخره: «فَقَضَى اللهُ حَجَّها وعُمرَتَها، ولم يكن في شيءٍ من ذلك هديٌ ولا صدقة، ولا صومٌ» .\nوفي أخرى قالت: «خرجنا مع رسول الله -ﷺ-، فمنا من أَهَلَّ بعمرةٍ، ومِنَّا مَنْ أهَلَّ بحج وعمرةٍ، ومنَّا من أهل بحج وأهلَّ رسولُ الله -ﷺ- بالحج فأمَّا من أهَلَّ بعمرةٍ: فَحَلَّ. وأما من أهل بحج، أو جَمَعَ الحج والعمرة: فلم يَحلُّوا حتى كان يومُ النحر» . ⦗١٤٥⦘\nوفي أخرى قالت: «خرجنا مع رسول الله -ﷺ-، لا نَرَى إلا أَنهُ الحجُّ، فلما قَدِمنا [مَكَّةَ] تطَوَّفْنَا بالبيت، فأمر رسولُ الله -ﷺ- من لم يكن ساقَ الْهَدي أن يَحِلَّ، قالت: فَحَلَّ من لم يكن ساقَ الهديَ، ونِساؤه لم يَسُقْن الهَدْيَ فأحْلَلْنَ. قالت عائشةُ: فَحِضْت فلم أطُف بالبيت، فلَمَّا كانت ليلةُ الحَصْبَةِ، قلت: يا رسول الله يرجعُ النَّاس بِحجَّةٍ وعمرةٍ، وأرجِعُ أنا بِحَجَّة؟ قال: أوَ ما كُنْتِ طُفْتِ لَيَاليَ قَدمنا مَكَّةَ؟ قلت: لا. قال: فَاذْهبي مع أخيك إلى التَّنعيم فأهلِّي بعُمرَةٍ، ثُمَّ مَوْعدُك مكان كذا وكذا، قالت صفيَّةُ: ما أرَاني إلا حابسَتَكُمْ، قال: عَقْرَى حَلْقى، أو ما كُنْتِ طُفْتِ يوم النَّحرِ؟ قالت بَلَى، قال: لا بأس عليك، انْفُري. قالت عائشة: فَلَقيَني رسولُ الله -ﷺ-، وهو مُصْعِدٌ من مَكَّة، وأنا مُنهَبِطَةٌ عليها - أو أنا مُصْعِدة، وهو مُنْهَبِطٌ منها» .\nوفي أخرى قالت: «خرجنا مع رسول الله -ﷺ- نُلَبِّي، لاَ نَذْكُرُ حجًّا ولا عُمْرة ...» وذكر الحديث بمعناه.\nوفي أخرى قالت: «قلت: يا رسولَ الله، يصْدُرُ النَّاسُ بنُسُكَينِ، وأصْدُرُ بِنُسُكٍ واحدٍ؟ قال: انتَظِري، فإذا طَهُرْتِ فاخْرُجِي إلى التَّنعيم، فأهِلّي مِنْهُ، ثمَّ ائْتيا بمكانِ كذا، ولكنها على قدر نَفَقَتِك، أو نَصَبِكِ» . ⦗١٤٦⦘\nوفي أخرى قالت: «خرجنا مع رسول الله -ﷺ- لخمسٍ بقينَ من ذي القَعدة، ولا نُرَى إلا أنَّه الحجُّ (٦)، فلما كُنَّا بِسَرفَ حِضْت، حتَّى إذا دَنَوْنَا من مَكَّةَ: أمرَ رسول الله -ﷺ- مَنْ لَمْ يَكن معه هَدْيٌ - إذا طَافَ بالبَيْت وبين الصَّفا والمروة - أنْ يَحلَّ، قالت عائشةُ: فدُخِلَ علينا يومَ النَّحْرِ بِلَحمِ بَقَرٍ، فقلت: ما هذا؟ فقيل: ذَبَح رسولُ الله -ﷺ- عَنْ أزْواجِهِ» .\nوفي أخرى قالت: «خرجنا لا نُرَى إلا الحجَّ، فلما كُنَّا بِسَرِفَ أو قريبًا (٧) منها حضْت، فدخَلَ عليَّ رسولُ الله -ﷺ- وأنا أبكي، فقال مَالَكِ: أنَفِسْتِ؟ قلت: نعم، قال: إنَّ هذا أمرٌ كَتَبَهُ اللهُ على بناتِ آدَمَ، فَاقْضي ما يَقْضي الحاجُّ، غيْرَ أنْ لا تَطُوفي بالبيت، قالت: وَضَحَّى رسولُ الله -ﷺ- عن نِسَائِهِ بالبقر» .\nهذه رواياتُ البخاري ومسلم.\nوللبخاري أطرافٌ من هذا الحديث، قالت عائشةُ: «منَّا مَنْ أهَلَّ ⦗١٤٧⦘ بالحج مُفْردًا، ومنَّا مَنْ قرَنَ، ومنَا من تَمَتَّعَ» .\nوفي رواية قال: «جاءتْ عائشةُ حاجَّة» لم يزدْ.\nوفي روايةٍ قالت: قال رسولُ الله -ﷺ- «لو استَقبَلْتُ. من أمري ما اسْتَدْبَرْتُ، ما سُقْتُ الهديَ، ولَحَلَلْتُ مع النَّاسِ حيثُ حَلُّوا» .\nوفي رواية أنها قالت: «يا رسولَ الله، اعْتَمَرتَ ولم أَعْتَمِرْ؟ فقال: يا عبدَ الرحْمنِ، اذهب بأُخْتِكَ، فَأعْمِرْها من التَّنعيم، فأحقَبهَا على نَاقَةٍ فاعْتَمرَتْ» .\nوفي رواية: «أنَّ النبيَّ -ﷺ- بعثَ معها أخَاهَا عبدَ الرحمن، فأعمرها من التنعيم، وحملها على قَتَبٍ» .\nوفي أخرى زيادة «وانتظرها رسول الله -ﷺ- بأَعلى مَكَّةَ حتَى جَاءتْ» .\nولمسلم أيضًا أطراف من هذا الحديث، قالت: «قدم رسولُ الله -ﷺ- لأربَعٍ مَضَينَ من ذي الحجَّةِ - أو خَمسٍ - فدخلَ عليَّ وهو غَضْبَانُ، فقلت: مَنْ أغضَبَكَ؟ -أدْخَلَهُ اللهُ النَّار - قال: أوَ مَا شَعَرْت: أنِّي أَمرتُ النَّاس بأمْرٍ، فإذا هم يَتَرَدَّدُونَ، ولو أني ⦗١٤٨⦘ استقبلتُ من أمري ما استدبرتُ ما سُقتُ الهديَ معي، حتى أَشتريَه، ثم أحِلَّ كما حَلُّوا» .\nوفي رواية «أنها أهَلَّتْ بعمرةٍ فقَدِمتْ، فلم تَطُفْ بالبَيْتِ، حتَّى حَاضَتُ، فَنَسَكَتِ الْمَناسِكَ كُلَّها، وقد أهلَّت بالحج، فقال لها النبي -ﷺ- يَوْمَ النَّحْرِ: يَسَعُكِ طوافُكِ لِحَجِّكِ وعُمْرَتِكِ؟ فأبَت، فَبَعَثَ بها مع عبد الرحمن إلى التَّنعيم، فاعتمرتْ بعد الحج» .\nوفي رواية: أنها قالت: «يا رسول الله، أيَرْجعُ النَّاسُ بأجْرَيْنِ وأرجِع بأجر؟ فأمَرَ عبدَ الرحمن بنَ أبي بكرٍ: أن ينْطلِقَ بها إلى التَّنعيم، قالت: فأرْدَفَني خلْفَهُ على جَمَلٍ له، قالت: فَجَعَلْتُ أرفَعُ خِمَاري، أحْسرُهُ عَنْ عُنُقي، فَيَضْرِبُ رِجْلي بِعِلَّةِ الرَّاحلَةِ (٨)، فقلت: له وهل ترى من أحدٍ؟ ⦗١٤٩⦘ قالت: فأهللتُ بعمرةٍ، ثم أقْبَلْنا حتى أنْتَهَينا إلى رسول الله -ﷺ- وهو بالْحَصْبَةِ» .\nوأخرج الموطأ من هذه الروايات: الرواية الخامسة والثامنةَ والثانيةَ عشرة من المتفق بين البخاري ومسلم.\nوله في أخرى قالت: «قدمت مَكَّة وأنا حائضٌ، فلم أطُفْ بالبيت، ولا بين الصفا والمروة، فشكوتُ ذلك إلى رسولِ الله -ﷺ-، فقال: افْعلي مَا يَفْعَلُ الحاجُّ، غيرَ أن لا تَطُوفي بالبيت، ولا بين الصفا والمروة، حتى تطهري» .\nوأخرج أبو داود من هذه الروايات: الرواية الأولى من أفراد مسلم، والثالثة والخامسةَ والسابعة والثَّامِنةَ من المتفق بين البخاري ومسلم.\nوله في أخرى قالت: «خرجنا مع رسول الله -ﷺ- ولا نَرَى إلا أنَّهُ الحج، فلما قدمنا طُفْنا بالبيت، فأمرَ رسول الله -ﷺ- من لم يَكُنْ ساقَ الهديَ: أن يَحِلَّ، فَحَلَّ من لم يكن ساقَ الهديَ» . ⦗١٥٠⦘\nوفي أخرى مثل الثامنة، وأسقط منها: «فَأمَّا مَنْ أَهَلَّ بعُمْرَةٍ فحلَّ» .\nوفي أخرى: أنَّ رسول الله -ﷺ- قال: «لو استقبلتُ من أمْري ما استدْبَرْتُ: لما سُقتُ الهديَ - قال أحدُ رواته: أَحْسِبُه قال: ولَحَللْتُ مع الذين أحلُّوا من العمرة - قال: أراد: أنْ يكون أمْرُ النَّاس وَاحِدًا» .\nوأخرج النسائي من هذه الروايات: الرواية الرابعة والخامسة، وأخرج من السابعة طرفًا، إلى قوله: «أنْ يُهِلَّ بِحَجَّةٍ فَلْيُهِلَّ» .\nوأخرج الرواية التاسعة، ومن الثانية عشرة طرفًا، إلى قوله: «إذا طاف بالبيت أن يحِلَّ» . وأخرج الرواية الثالثة عشرة.\nوأما الترمذي: فإنه لم يُخرج من هذا الحديث شيئًا إلا طرفًا واحدًا قالت: «حِضْت، فأمرني رسول الله -ﷺ-: أن أقضي المناسك كلَّها، إلا الطواف بالبيت» .\nوحيث اقتصر على هذا الطرف، لم أثبت علامته على الحديث، وقنعت بالتنبيه على ما ذكر منه (٩) . ⦗١٥١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَنَتَاهُ): يا هَنَتَاه، كناية عن البَلَه وقلة المعرفة بالأمور.\n(لا يضيرك): يقال: لا يضرك ولا يضيرك ولا يضِرك بمعنى. وماضي يضير ضارّ، وماضي يضر ضَرّ.\n(ويوم النفر الأول): هو اليوم الثاني من أيام التشريق.\n(ويوم النفر الآخر): هو اليوم الثالث.\n(فَطَمِثَت) طمثت المرأة: إذا حاضت.\n(ذوي اليسارة): اليسار واليسارة: الجدّة والغنى.\n(عقرَى حَلْقى): معنى «عقرى» عقرها الله تعالى، ومعنى «حلْقى»: حلقها. أي أصابها بالعقر وبوجع في حلقها. كما يقال: رأسها. أي أصابها في رأسها، وقيل: يقال للمرأة عَقْرَى حلقى أي مشؤومة مؤذية، وكذا يرويه المحدثون غير مُنَوَّن، وهو عند أهل اللغة منون.\n(لو استقْبَلْتُ من أمري ما اسْتَدْبَرْتُ ما سقتُ الهدي): يقول: ⦗١٥٢⦘ لو عَنّ لي هذا الرأي الذي رأيته آخِرًا وأمرتكم به في أول أمري لما سقت الهدي معي. أي لما جعلت عليّ هديًا وأشعرته وقلّدته وسقته بين يدي. فإنه إذا ساق الهدي لا يحل حتى ينحره، ولا ينحر إلا يوم النحر، فلا يصح له فسخ الحج بعمرة، فمن لم يكن معه هدي لا يلتزم هذا، ويجوز له فسخ الحج.\nقال الخطابي: إنما أراد رسول الله -ﷺ- بهذا القول لأصحابه تطييبًا لقلوبهم، وذلك أنه كان يشق عليهم أن يحلوا ورسول الله -ﷺ- محرم، ولم يعجبهم أن يرغبوا بأنفسهم عن نفسه ويتركوا الاقتداء به، فقال عند ذلك هذا القول لئلا يجدوا في أنفسهم، وليعلموا: أن الأفضل لهم ما دعاهم إليه.\nقال: وقد يستدل بهذا من يرى أن التمتع بالعمرة إلى الحج أفضل من الإفراد والقران.\nوقيل: بل كان قوله هذا مع تطييب قلوب أصحابه: دلالة على الجواز، وأن ما فعلوه جائز، وأنني لولا الهدي لفعلته.\n(فأحقبها): أي: أردفها. والمحقب: المردف.\n(النسك): ما يتقرب به إلى الله تعالى، وأرادت به ها هنا: الحج والعمرة.\n(أحسره): حسرت اللثام عن وجهي: إذا كشفت وجهك.\n(بعلّة الراحلة): أي: بسببها، يظهر أنه يضرب جنب البعير برجله. ومراده: عائشة ﵂.\n_________\n(١) قال النووي في \" شرح مسلم \": \" وحرم الحج \" هو بضم الحاء والراء كذا ضبطناه، وكذا نقله القاضي عياض في \" المشارق \" عن جمهور الرواة، قال: وضبطه الأصيلي بفتح الراء، قال: فعلى الضم كأنها تريد الأوقات والمواضع والأشياء والحالات، وأما بالفتح: فجمع حرمة: أي ممنوعات الشرع ومحرماته، وكذلك قيل للمرأة المحرمة بسبب حرمتها، وجمعها حرم.\n(٢) الذي في شرح مسلم بشرح النووي (ج ٨ ص ١٥٠) \" فمنهم الآخذ بها والتارك لها ممن لم يكن معه هدي. فأما رسول الله ﷺ: فكان معه الهدي، ومع رجال من أصحابه لهم قوة، فدخل علي - الخ \".\n(٣) المحصب: بضم الميم وبالحاء والصاد المهملتين المفتوحتين، وبالموحدة: مكان متسع بين مكة ومنى، وسمي به لاجتماع الحصباء فيه بحمل السيل، فإنه موضع منهبط، وهو الأبطح والبطحاء، وحدوه: بأنه ما بين الجبلين إلى المقابر، وليست المقبرة منه.\nوالمحصب أيضًا: موضع الجمار من منى، ولكنه ليس هو المراد ها هنا، قاله الكرماني.\n\n(٤) قوله \" نفست \" بفتح النون، أي: حضت، أما بمعنى الولادة: فبضم النون وفتحها، والفاء مكسورة ⦗١٤٢⦘ فيهما، عزاه النووي للأكثرين، قاله الزركشي.\nوقال في \" الفتح \" \" نفست \" بضم النون وفتحها وكسر الفاء فيهما، وقيل: بالضم في الولادة، وبالفتح في الحيض، وأصله خروج الدم. لأنه يسمى نفسًا.\n\n(٥) قوله: \" موافقين لهلال ذي الحجة \" أي مقارنين لاستهلاله، وكان خروجهم قبله، لخمس بقين من ذي القعدة، كما صرحت به في رواية عمرة التي ذكرها مسلم بعد هذه، قاله النووي. وستأتي قريبًا.\n(٦) بضم النون في \" نرى \" أي: نظن، يحتمل أن ذلك كان اعتقادها من قبل أن تهل، ثم أهلت بعمرة، ويحتمل أن يريد به حكاية فعل غيرها من الصحابة، فإنهم كانوا لا يعرفون إلا الحج، ولم يكونوا يعرفون العمرة في أشهر الحج، فخرجوا محرمين بالذي لا يعرفون غيره، قاله الزركشي.\nوقال النووي: معناه لا نعتقد أننا نحرم إلا بالحج، لأنا كنا نظن امتناع العمرة في أشهر الحج.\n\n(٧) في نسخة \" أو قريب \".\n(٨) قال النووي في \" شرح مسلم \": قوله \" بعلة الراحلة \" المشهور في النسخ: أنه بباء موحدة، ثم عين مهملة مكسورتين، ثم لام مشددة ثم هاء. وقال القاضي عياض: وقع في بعض الروايات \" نعلة \" يعني بالنون. وفي بعضها بالباء، قال: وهو كلام مختل، وقال بعضهم: صوابه \" ثفنة الراحلة \" أي: فخذها، يريد: ما خشن من مواضع مباركها. قال أهل اللغة: كل ما ولي الأرض من كل ذي أربع إذا برك: فهو ثفنة. قال القاضي: ومع هذا فلا يستقيم هذا الكلام، ولا جوابها لأخيها بقولها: «وهل ترى من أحد؟» ولأن رجل الراكب قل ما تبلغ ثفنة الراحلة، قال: وكل هذا وهم. قال: والصواب «فيضرب رجلي بنعلة السيف» يعني أنها لما حسرت خمارها ضرب أخوها رجلها بنعلة السيف، فقالت: «وهل ترى من أحد؟» هذا كلام القاضي.\nقلت: ويحتمل أن المراد: فيضرب رجلي بسبب الراحلة، أي يضرب رجلي عامدًا لها في صورة من يضرب الراحلة، ويكون قولها «بعلة الراحلة» معناه: بسبب الراحلة، والمعنى: أنه يضرب رجلها بسوط ⦗١٤٩⦘ أو عصى، أو غير ذلك، حين تكشف خمارها عن عنقها، غيرة عليها، فتقول له هي: «وهل ترى من أحد؟» أي نحن في خلاء، ليس هنا أجنبي أستتر منه. وهذا التأويل متعين، أو كالمتعين، لأنه مطابق للفظ الذي صحت به الرواية، وللمعنى، ولسياق الكلام، فتعين اعتماده.\n\n(٩) أخرجه البخاري ١ / ٣٤١ في الحيض، باب كيف بدأ الحيض، وباب تقضي الحائض المناسك كلها إلا الطواف بالبيت، وفي الحج، باب الحج على الرحل، وباب قول الله تعالى ﴿الحج أشهر معلومات﴾، وباب تقضي الحائض المناسك كلها إلا الطواف بالبيت، وباب المعتمر إذا طاف طواف العمرة ثم رجع هل ⦗١٥١⦘ يجزئه من طواف الوداع، وباب أجر العمرة على قدر النصب، وفي الأضاحي باب الأضحية للمسافر والنساء، وباب من ذبح ضحية غيره. وأخرجه مسلم رقم (١٢١١) في الحج، باب بيان وجوه الإحرام وأنه يجوز إفراد الحج، والموطأ ١ / ٤١٠ و٤١١ و٤١٢ في الحج، باب دخول الحائض مكة، وأبو داود رقم ١٧٧٨ و١٧٧٩ و١٧٨٠ و١٧٨١ و١٧٨٢ و١٧٨٣ في المناسك، باب إفراد الحج، والنسائي ٥ / ١٧٧ و١٧٨ في الحج، باب إباحة فسخ الحج بعمرة لمن لم يسق الهدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» صفحة (٢٦٥) . والحميدي (٢٠٣) قال: حدثنا سفيان. وأحمد (٢/١٤٠) قال: حدثنا حجاج. قال: حدثنا ليث. قال: حدثني عقيل. وفي (٦/٣٥) قال: حدثنا عبد الرحمن، عن مالك، وفي (٦/٣٧) قال: حدثنا سفيان. وفي (٦/١١٩) قال: حدثنا يعمر بن بشر. قال: حدثنا عبد الله. قال: أخبرنا يونس. وفي (٦/١٦٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/١٧٧) قال: قرأت على عبد الرحمن: [عن] مالك. (ح) وحدثنا محمد بن جعفر. قال: حدثنا مالك. وفي (٦/٢٤٣) قال: حدثنا روح. قال: صالح بن أبي الأخضر. وفي (٦/٢٤٥) قال: حدثنا روح. قال: حدثنا ابن أبي ذئب. والبخاري (١/٨٦) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم. وفي (١/٨٧) و(٢/٢٠٥) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث. عن عقيل. وفي (٢/١٧٢) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا مالك. وفي (٢/١٩١) قال: حدثنا عبد الله بن يوسف قال: أخبرنا مالك. وفي (٥/٢٢١) قال: حدثنا إسماعيل بن عبد الله. قال: حدثنا مالك. ومسلم (٤/٢٧) قال: حدثنا يحيى بن يحيى التميمي. قال: قرأت على مالك. (ح) وحدثنا عبد الملك ابن شعيب بن الليث. قال: حدثني أبي. عن جدي. قال: حدثني عقيل بن خالد. وفي (٤/٢٨) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان. وأبو داود (١٧٨١) قال: حدثنا القعنبي. عن مالك. وفي (١٨٩٦) قال: حدثنا قتيبة، قال: حدثنا مالك بن أنس. والنسائي (٥/١٦٥) قال: أخبرنا محمد بن مسلمة والحارث بن مسكين قراءة عليه وأنا أسمع.، عن ابن القاسم. قال: حدثني مالك وفي (٥/٢٤٦) قال: أخبرنا محمد بن حاتم. قال: أنبأنا سويد. قال: أنبأنا عبد الله، عن يونس. وفي الكبرى «تحفة الأشراف» (١٢/١٦٥٩١) عن محمد بن يحيى النيسابوري، عن بشر بن عمر، عن مالك. وفي (١٢/١٦٥٩١) و(١٦٦٠١) عن يعقوب الدورقي، عن عبد الرحمن بن مهدي، عن مالك. وفي (١٢/١٦٦٠١) عن قتيبة. عن مالك. (ح) وعن هناد، عن يحيى بن أبي زائدة، عن مالك. وابن خزيمة (٢٦٠٥) قال: حدثنا عبد الجبار بن العلاء وزياد بن يحيى الحساني قالا: حدثنا سفيان. وفي (٢٧٤٤) قال: حدثنا العباس بن عبد العظيم ويحيى بن حكيم. قالا: حدثنا عبد الرحمن بن مهدي. قال: حدثنا مالك بن أنس. وفي (٢٧٨٤ و٢٧٨٩ و٢٩٤٨) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا بن وهب، أن مالكا أخبره (ح) وحدثنا الفضل بن يعقوب. قال: حدثنا محمد بن جعفر. قال: حدثنا مالك، يعني ابن أنس. وفي (٢٧٨٨) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا حدثه.\nثمانيتهم (مالك، وسفيان بن عيينة، وعقيل، ويونس بن يزيد، ومعمر، وصالح بن أبي الأخضر، وابن أبي ذئب، وإبراهيم بن سعد) عن ابن شهاب الزهري.\n٢ - وأخرجه أحمد (٦/١٩١) قال: حدثنا يحيى بن سعيد. وفي (٦/١٩١) قال: حدثنا وكيع. والبخاري (١/٨٦) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة وفي (٣/٤) قال: حدثنا محمد ابن سلام. قال: أخبرنا أبو معاوية. وفي (٣/٥) قال: حدثنا محمد بن المثنى. قال: حدثنا يحيى. ومسلم (٤/٢٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان. وفي (٤/٢٩) قال: حدثنا أبو كريب. قال: حدثنا ابن نمير (ح) وحدثنا أبو كريب، قال: حدثنا وكيع. وأبو داود (١٧٧٨) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد (ح) وحدثنا موسى بن إسماعيل. قال: حدثنا حماد، يعني ابن سلمة (ح) وحدثنا موسى، قال: حدثنا وهيب. وابن ماجة (٣٠٠٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان.\nوالنسائي (٥/١٤٥) قال: أخبرنا يحيى بن حبيب بن عربي، عن حماد، وابن خزيمة (٢٦٠٤) قال: حدثنا أحمد بن المقدام العجلي. قال: حدثنا حماد يعني ابن زيد. وفي (٣٠٢٨) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى.\nتسعتهم - يحيى، ووكيع، وأبو أسامة، وأبو معاوية، وعبدة بن سليمان، وعبد الله بن نمير، وحماد بن زيد، وحماد بن سلمة، ووهيب - عن هشام بن عروة.\n٣ - وأخرجه النسائي (١/١٣٢) قال: أخبرنا يونس بن عبد الأعلى. وفي الكبرى «تحفة الأشراف» (١٢/١٧١٧٥) عن محمد بن عبد الله بن عبد الحكم. كلاهما (يونس، ومحمد بن عبد الله) عن أشهب ابن عبد العزيز، عن مالك، أن ابن شهاب، وهشام بن عروة، حدثاه.\nكلاهما - الزهري، وهشام بن عروة - عن عروة بن الزبير، فذكره.\n* قال النسائي عقب رواية يونس: هذا حديث غريب من حديث مالك عن هشام بن عروة لم يروه أحد إلا أشهب. وقال عقب رواية ابن الحكم: لم يقل أحد عن مالك، عن هشام غير أشهب.\n* وأخرجه ابن خزيمة (٣٠٢٩) قال: حدثنا محمد بن عمرو بن تمام، قال: حدثنا يحيى بن عبد الله بن بكير. قال: حدثني ميمون بن مخرمة، عن أبيه. قال: وسمعت محمد بن عبد الرحمن بن نوفل يقول: سمعت هشام بن عروة يحدث عن عروة. يقول: سمعت عائشة. قال: وقال: سمعت محمد بن عبد الرحمن يحدث، عن عروة، عن عائشة. أنها حدثتهم عن عمرتها بعد الحج مع رسول الله -ﷺ- قالت: حضت فاعتمرت بعد الحج، ثم لم أصم، ولم أهد. (هكذا ورد الإسناد في المطبوع) .\n* في «تحفة الأشراف» (١٢/١٧٠٤٨) أشار المزي أن البخاري رواه في الحج عن محمد، هو ابن سلام، عن عبدة بن سليمان، عن هشام بن عروة، عن أبيه. وهو غير موجود في المطبوع من «صحيح البخاري» .\n- وعن عمرة، عن عائشة:\nأخرجه مالك «الموطأ» (٢٥٥) . والحميدي (٢٠٧) . وأحمد (٦/١٩٤) والبخاري (٢/٢٠٩ و٢١١ و٤/٥٩) . ومسلم (٤/٣٢) . وابن ماجة (٢٩٨١) . والنسائي (٥/١٢١ و٥/١٧٨) وفي الكبرى «تحفة الأشراف» (١٢/١٧٩٣٣) . وابن خزيمة (٢٩٠٤) .\n- وعن الأسود عنها:\nأخرجه أحمد (٦/١٢٢ و١٧٥ و١٩١ و٢١٣ و٢٢٤ و٢٣٣ و٢٥٣ و٢٥٤ و٢٦٦) . والدارمي (١٩٢٣و١٩٢٤) . والبخاري (٢/١٧٤و٢٢٠ و٢٢٣و ٧/٧٥ و٨/٤٥) . ومسلم (٤/٣٣ و٩٤ و٩٥) . وأبو داود (١٧٨٣) . وابن ماجة (٣٠٧٣) . والنسائي (٥/١٤٦ و١٧٧) وفي الكبرى «تحفة الأشراف» (١١/١٥٩٢٧ و١٥٩٤٦و ١٥٩٩٣) .\n- وعن يحيى بن عبد الرحمن بن حاطب، عنها:\nأخرجه أحمد (٦/١٤١) . وابن ماجة (٣٠٧٥) . وابن خزيمة (٢٧٩٠) .\n- وعن عروة، عنها:\nأخرجه مالك «الموطأ» (١٢١) . والحميدي (٢٠٥) .\nوأحمد (٦/٣٦ و١٠٤) . والبخاري (٢/١٧٤ و٥/٢٢٥) . ومسلم (٤/٢٩) . وأبو داود (١٧٧٩و١٧٨٠) . والنسائي (٥/١٤٥) .","vol":"3","page":140},{"text":"١٤١٦ - (خ م ت د) عبد الرحمن بن أبي بكر الصديق - ﵄- أنَّ النبي -ﷺ-: «أمرني أَنْ أردِفَ عائشةَ وأُعْمِرَهَا من التَّنعيم» . هذه رواية البخاري ومسلم والترمذي.\nوفي رواية أبي داود: أنَّ رسولَ الله -ﷺ- قال لعبد الرحمن: «يا عبدَ الرحمن، أرْدِف أُختَكَ فأعْمِرهَا من التَّنْعيم، فإذا هَبَطْتَ بها من الأكَمةِ فلْتُحْرِمْ، فإنها عمرةٌ مُتَقَبَّلَةٌ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الأكمة: الموضع المرتفع من الأرض.\n_________\n(١) أخرجه البخاري ٣ / ٨٤٣ في الحج، باب عمرة التنعيم، وفي الجهاد، باب إرداف المرأة خلف أخيها، ومسلم رقم (١٢١٢) في الحج، باب بيان وجوه الإحرام، وأبو داود رقم ١٩٩٥ في المناسك، باب المهلة بالعمرة تحيض فيدركها الحج، والترمذي رقم ٩٣٤ في الحج، باب ما جاء في العمرة من التنعيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه الحميدي (٥٦٣) . وأحمد (١/١٩٧) (١٧٠٥) . والدارمي (١٨٦٩) قال: حدثنا صدقة بن الفضل. والبخاري (٣/٤) قال: حدثنا علي بن عبد الله. وفي (٤/٦٧) قال: حدثني عبد الله ابن محمد. ومسلم (٤/٣٤) قال: حدثنا أبو بكر بن أبي شيبة، وابن نمير. وابن ماجة (٢٩٩٩) قال: حدثنا أبو بكر بن أبي شيبة، وأبو إسحاق الشافعي إبراهيم بن محمد بن العباس بن عثمان بن شافع. والترمذي (٩٣٤) قال: حدثنا يحيى بن موسى، وابن أبي عمر. والنسائي في الكبرى (الورقة ٥٥ - أ) قال: أخبرنا عبيد الله بن سعيد.\nجميعهم - الحميدي، وأحمد، وصدقة، وعلي بن عبد الله، وعبد الله بن محمد، وأبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وأبو إسحاق الشافعي، ويحيى بن موسى، وابن أبي عمر، الله - عن سفيان بن عيينة، قال: حدثنا عمرو بن دينار، قال: أخبرني عمرو بن أوس الثقفي، فذكره.\nأما لفظ أبي داود فعن حفصة بنت عبد الرحمن، عن أبيها، أخرجه أحمد (١/١٩٨) (١٧١٠) . والدارمي (١٨٧٠) . وأبو داود (١٩٩٥) .","vol":"3","page":153},{"text":"١٤١٧ - (خ م س) أبو موسى الأشعري - ﵁ - قال: «قَدِمتُ على رسولِ الله -ﷺ- وهو مُنِيخٌ بالبَطْحَاءِ. فقال: بم أهْلَلْتَ؟ قُلْتُ: بإهلال النبيِّ -ﷺ- قال: هل سُقْتَ الهدْيَ؟ قلتُ: لا. قال: فَطُفْ بالبَيْت وبالصفا والمروة، ثم حِلَّ. فَطُفْتُ بالبيت وبالصَّفا والمروة، ثم أتَيْتُ امرأةً من قومي فَمَشَطَتْني وغَسلت رأسي، وكنتُ أُفتي بذلك النَّاسَ، فلم أزَلْ أُفتي بذلك مَنْ يسألُني في إمارةِ أبي بكرٍ، فلما مات وكان ⦗١٥٤⦘ عمر: إنِّي لَقَائم في الموسِم، إذ جاءني رجلٌ، فقال: اتَّئِدْ في فُتْياكَ، إنك لا تدري ما يُحدِثُ أميرُ المؤمنين في شأنِ النُّسُكِ، فقلتُ: أيُّها النَّاس، مَنْ كُنَّا أفْتَيْناه بشيء فَلْيَتَّئِد، فهذا أمير المؤمنين قَادمٌ عليكم فَيِهِ فائْتمُّوا. فلما قدم قُلتُ له: يا أمير المؤمنين، ماهذا الذي بلغني، أحْدَثتَ في شَأنِ النُّسُكِ؟ فقال: إنْ نأُخذْ بِكتَابِ الله تعالى، فإنَّ الله يقول: ﴿وأتِمُّوا الحجَّ والْعُمْرَةَ لِلَّهِ﴾ [البقرة: ٩٦١]، وإنْ نَأَخُذْ بِسُنَّةِ رسول الله - وقد قال: «خُذوا عني مناسِكَكُمْ» فإنَّ النبيَّ -ﷺ- لم يَحِلَّ حتَّى نَحَرَ الهديَ» (١) .\nهذه رواية البخاري والنسائي.\nوفي رواية مسلم والنسائي أيضًا «أنَّ أبا موسى كان يُفْتي بالمُتْعَةِ، فقال له رَجَلٌ: رُويْدكَ ببعض فُتْياك، فإنك لا تدري ما أحدثَ أمير المؤمنين، فلقيهُ بعدُ فسألهُ؟ فقال له عمر: قد علمتُ: أنَّ النبيَّ -ﷺ- قد فعلَه وأصحابُه، ولكن كرهتُ: أنْ يظَلُّوا مُعْرِسِينَ (٢) بِهِنَّ في الأراك، ثم يَرُوُحونَ في ⦗١٥٥⦘ الحجِّ تَقْطُرُ رُؤوسُهمْ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اتئد): أمر بالتؤدة: وهي التأني في الأمور والتثبُّتُ.\n_________\n(١) قال النووي في \" شرح مسلم \" ١ / ٤٠١: قال القاضي عياض ﵀: ظاهر كلام عمر هذا إنكار فسخ الحج إلى العمرة، وأن نهيه عن التمتع، إنما هو من باب ترك الأولى؛ لا أنه منع ذلك منع تحريم وإبطال، ويؤيد هذا قوله بعد هذا: قد علمت أن النبي ﷺ قد فعله وأصحابه، لكن كرهت أن يظلوا معرسين بهن في الأراك.\n\n(٢) قال النووي: هو بإسكان العين وتخفيف الراء، والضمير في \" بهن \" يعود إلى النساء للعلم بهن وإن لم يذكرن، ومعناه كرهت التمتع لأنه يقتضي التحلل ووطء النساء إلى حين الخروج إلى عرفات.\n(٣) أخرجه البخاري ٣ / ٤٩١ في الحج، باب متى يحل المعتمر، وباب من أهل في زمن النبي ﷺ، وباب التمتع والقران والإفراد بالحج، وباب الذبح قبل الحلق، وفي المغازي، باب بعث أبي موسى ومعاذ إلى اليمن، وباب حجة الوداع، وأخرجه مسلم رقم (١٢٢١) في الحج باب نسخ التحلل من الإحرام والأمر بالتمام، والنسائي ٥ / ١٥٣ في الحج، باب التمتع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٣٩) (٢٧٣) و(٤/٣٩٧) قال: حدثنا عبد الرحمن. وفي (٤/٣٩٣) قال: حدثنا عبد الرزاق. وفي (٤/٤١٠) قال: حدثنا أبو داود الحفري. والبخاري (٢/١٧٣) قال: حدثنا محمد بن يوسف. ومسلم (٤/٤٥) . والنسائي (٥/١٥٤) قال مسلم: حدثنا، وقال النسائي: أخبرنا محمد بن المثنى، عن عبد الرحمن بن مهدي. أربعتهم (عبد الرحمن، وعبد الرزاق، وأبو داود، ومحمد بن يوسف) عن سفيان الثوري.\n٢ - وأخرجه أحمد (٤/٣٩٥) قال: حدثنا محمد بن جعفر. والدارمي (١٨٢٢) قال: حدثنا سهل بن حماد. والبخاري (٢/١٧٥) قال: حدثنا محمد بن المثنى، قال: حدثنا غندر. وفي (٢/٢١٢) قال: حدثنا عبدان (يعني عبد الله بن عثمان بن جبلة) قال: أخبرني أبي. وفي (٣/٨) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٥/٢٢٢) قال: حدثني بيان، قال: حدثنا النضر. ومسلم (٤/٤٤) قال: حدثنا محمد بن المثنى، وابن بشار، عن محمد بن جعفر. (ح) وحدثناه عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي (٥/١٥٦) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. ستتهم (غندر، وسهل، وعثمان، والنضر بن شميل، ومعاذ، وخالد) عن شعبة.\n٣ - وأخرجه البخاري (٥/٢٠٥) قال: حدثني عباس بن الوليد، قال: حدثنا عبد الواحد، عن أيوب بن عائذ.\n٤ - وأخرجه مسلم (٤/٤٥) قال: حدثني إسحاق بن منصور، وعبد بن حميد، قالا: أخبرنا جعفر بن عون، قال: أخبرنا أبو عميس.\nأربعتهم (سفيان الثوري، وشعبة، وأيوب بن عائذ، وأبو عميس عتبة بن عبد الله) عن قيس بن مسلم، عن طارق بن شهاب، فذكره.\n* الروايات مطولة ومختصرة","vol":"3","page":153},{"text":"١٤١٨ - (خ م ت) أنسُ بن مالك - ﵁ - قال: «قدِمَ عليٌّ من اليَمَنِ على رسول الله -ﷺ- بمكةَ، فقال له رسولُ الله -ﷺ-:بم أَهْلَلْتَ؟ قال: بما أهَلَّ به رسولُ الله -ﷺ-، فقال: لَوْلا أنَّ مَعيَ الهدْيَ لأحلَلْتُ» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) أخرجه البخاري ٣ / ٣٣١ في الحج، باب من أهل في زمن النبي ﷺ كإهلال النبي ﷺ، ومسلم رقم (١٢٢٠) في الحج، باب إهلال النبي ﷺ وهديه، والترمذي رقم (٩٥٦) في الحج، باب رقم ١٠٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٣/١٨٥) قال: ثنا بهز. والبخاري (٢/١٧٢) قال: ثنا الحسن بن علي الخلال، قال: ثنا عبد الصمد. ومسلم (٤/٥٩) قال: ثنى محمد بن حاتم، قال: ثنا ابن مهدي. (ح) وحدثنيه حجاج بن الشاعر، قال: ثنا عبد الصمد (ح) وثنا عبد الله بن هاشم، قال: ثنا بهز. والترمذي (٩٥٦) قال: ثنا عبد الوارث بن عبد الصمد بن عبد الوارث، قال: ثنا أبي.\nثلاثتهم (بهز، وعبد الصمد، وابن مهدي) عن سليم بن حيان، عن مروان الأصفر، فذكره.","vol":"3","page":155},{"text":"١٤١٩ - (د س) البراء بن عازب -﵄- قال: «كنتُ مع عليٍّ، حين أمَّرَهُ رسولُ الله -ﷺ- على اليمن، فَأَصَبْتُ مَعَهُ أوَاقيَّ، فلما قَدِم عليٌّ على رسول الله -ﷺ- وجَدَ فاطمَة قد نضَحَتِ الْبَيْتَ بِنَضُوحٍ، فغضبَ، فقالت: مالك؟ فَإنَّ رسول الله -ﷺ- قد أمَرَ أصحابَهُ فأحَلُّوا، قال: ⦗١٥٦⦘ قلتُ لها إني أهللتُ بإهلالِ النبيِّ -ﷺ-، قال: فأتيتُ النبيَّ -ﷺ-، فقال لي رسول الله -ﷺ-: كَيف صَنَعْتَ؟ قلتُ: أهللتُ بإهلالِ النبي -ﷺ-، قال: فإني سُقتُ الهدْيَ وقرنتُ، قال: وقال لي: انْحَرْ من الْبُدن سَبعًا وستين، أو ستًا وستينَ، وأمْسِك لِنَفْسِكَ ثلاثًا وثَلاثِين، أو أربعًا وثلاثين، وأمسك من ُكلِّ بَدَنَةٍ منها بَضْعة» . هذه رواية أبي داود.\nورواية النسائي قال: «كنتُ مع عليِّ بن أبي طالب، حين أمَّرهُ رسولُ الله -ﷺ- على اليمن، فلما قَدِمَ على النبيِّ -ﷺ-، قال عليٌّ: فأتيتُ رسولَ الله، فقال لي رسول الله: كَيْفَ صنَعْتَ؟ قلت: إنِّي أهْلَلْتُ بإهْلالِكَ، قال: فإني سُقْتُ الهدْيَ وقرنْتُ، قال: وقال لأصحابه: لو اسْتَقْبَلْتُ كما اسْتَدْبَرتُ: لفَعَلْتُ كما فَعَلْتُمْ، ولكن سُقْتُ الهدْيَ وقَرنْتُ» .\nوفي أخرى له بنحوه، وفيها: ذكر النَّضُوح، مثل رواية أبي داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِنَضُوح): النضوح: ضرب من الطِّيب، ويقال: نضحت البيت بالماء: إذا رششته.\n_________\n(١) أخرجه أبو داود رقم (١٧٩٧) في المناسك، باب الإقران، والنسائي ٥ / ١٤٩ في الحج، باب في القران، وباب الحج بغير نية يقصده المحرم. وفي سنده الحجاج بن محمد المصيصي الأعور، وهو ثقة ثبت لكنه اختلط في آخر عمره لما قدم بغداد قبل موته، وأبو إسحاق السبيعي، وهو أيضًا ثقة لكنه اختلط بآخره، ولكن يشهد له الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (١٧٩٧)، والنسائي (٥/١٤٨) . والنسائي (٥/١٤٨) قال: ني معاوية ابن صالح. وفي (٥/١٥٧) قال: ني أحمد بن محمد بن جعفر.\nثلاثتهم - أبو داود، ومعاوية، وأحمد بن محمد - عن يحيى بن معين، قال: ثنا حجاج، قال: ثنا يونس، عن أبي إسحاق، عن البراء، فذكره.","vol":"3","page":155},{"text":"١٤٢٠ - (خ س) جابر بن عبد الله -﵄- قال: «جاء عليٌّ من الْيَمَن في حجَّةِ الوَداع، فقال رسول الله -ﷺ- لِعَليٍّ:بم أَهللتَ؟ قال: أهللتُ بما أهَلَّ به النبيُّ؟ قال: أمسكْ فإنَّ مَعَنَا هَديًا» .\nوفي رواية قال: «أمَرَ النبيُّ -ﷺ- عليًّا: أن يُقيمَ على إحرَامِهِ» .\nوفي أخرى له «قال له: فأهْدِ، وامْكُثْ حَرَامًا» . أخرجه البخاري.\nوفي رواية النسائي قال: «قَدِمَ عَليٌّ من سِعَايَتِهِ، فقال له النبيُّ -ﷺ- بِمَ أهلَلْتَ؟ قال: بما أهلَّ النبيُّ -ﷺ-. قال: فَأَهْدِ وامْكُثْ حَرَامًا. كما أنْتَ، قال: وأهْدَى عليٌّ لَهُ هَدْيًا» (١) .\n_________\n(١) أخرجه البخاري ٣ / ٣٣١ في الحج، باب من أهل في زمن النبي ﷺ كإهلال النبي ﷺ، وباب التمتع والقران والإفراد في الحج، وباب من لبى الحج وسماه، وباب تقضي الحائض المناسك كلها إلا الطواف بالبيت، وباب عمرة التنعيم، وفي الشركة، باب الاشتراك في الهدي والبدن، وفي المغازي، باب بعث علي وخالد إلى اليمن قبل حجة الوداع، وفي التمني، باب قول النبي ﷺ: \" لو استقبلت من أمري ما استدبرت، وفي الاعتصام، باب نهي النبي ﷺ عن التحريم إلا ما تعرف إباحته، والنسائي ٥ / ١٥٧ في الحج، باب الحج بغير نية يقصده المحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:تقدم برقم (١٤١٣) .\nوهي في رواية البخاري (٢/١٧٢ و٥/٢٠٨) . والنسائي (٥/١٥٧) مختصرة على هذه القصة.","vol":"3","page":157},{"text":"١٤٢١ - (خ م) عبد الله مولى أسماء بنت أبي بكر -﵄ ⦗١٥٨⦘\n«كَانَ يسْمَعُ أَسْماءَ تَقول، كلَّما مرَّتْ بالحجونِ (١): صلى الله على رَسُولِ اللهِ -ﷺ-: لَقَد نَزَلْنَا مَعَهُ ها هنا، ونَحْنُ يومَئذٍ خفافُ الْحَقَائِبِ (٢)، قَليلٌ ظَهْرُنَا، قَليلَةٌ أَزْوَادُنَا، فَاعْتَمَرْنَا معه، أنا وأخْتي عائِشَةُ، وَمَعَنَا الزُّبيرُ، وفُلانٌ وفُلانٌ، فلما مَسَحْنَا أَحلَلْنا (٣)، ثم أهللنا من العشيِّ بالحج» . أخرجه البخاري ومسلم (٤) .\n_________\n(١) \" الحجون \" هو بفتح الحاء والجيم، وهو من حرم مكة، وهو الجبل المشرف على مسجد الحرس بأعلى مكة، على يمينك وأنت مصعد إلى المحصب.\n(٢) قوله: \" خفاف الحقائب \" جمع حقيبة، وهو كل ما حمل في مؤخرة الرحل والقتب، ومنه احتقب فلان كذا، قاله النووي.\n(٣) قوله: \" فلما مسحنا أحللنا \" أي: فلما مسحنا الركن أحللنا، وهذا متأول عن ظاهره، لأن الركن هو الحجر الأسود، ومسحه يكون في أول الطواف، ولا يحصل التحلل بمجرد مسحه بإجماع المسلمين. وتقديره: فلما مسحنا الركن وأتممنا طوافنا وسعينا وحلقنا أو قصرنا: أحللنا، ولا بد من تقدير هذا المحذوف، وإنما حذفته للعلم به، وقد أجمعوا على أنه لا يتحلل قبل إتمام الطواف، قاله النووي.\n(٤) أخرجه البخاري ٣ / ٤٩١ و٤٩٢ في الحج، باب متى يحل المعتمر، ومسلم رقم (١٢٣٧) في الحج، باب ما يلزم من طاف بالبيت وسعى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٨) قال: ثنا أحمد بن عيسى. ومسلم (٤/٥٥) قال: ثنا هارون بن سعيد الأيلي، وأحمد بن عيسى.\nكلاهما - أحمد بن عيسى، وهارون - قالا: ثنا ابن وهب، قال: ني عمرو، عن أبي الأسود، أن عبد الله مولى أسماء بنت أبي بكر حدثه، فذكره.","vol":"3","page":157},{"text":"١٤٢٢ - (د س) أنس بن مالك -﵁- قال: «خرجَ رسولُ الله -ﷺ-، وَخَرَجْنا مَعهُ، فَلَّما بَلَغَ ذا الْحُلَيفَةِ صَلّى الظُّهر، ثم رَكِبَ راحِلَتَهُ، فلما اسْتَوَتْ بِهِ على البيداءِ أهلَّ بالحجِّ والعمرةِ جَمِيعًا، فَأهْلَلْنا مَعَهُ، فَلَّما قدِمَ رسولُ الله -ﷺ- مَكَّةَ، وطُفْنَا ⦗١٥٩⦘ أَمَرَ النَّاسَ: أَنْ يَحلُّوا فَهَابَ الْقومُ، فقال لهم رسولُ الله -ﷺ-: لولا أنَّ مَعيَ الهديَ لأحْلَلْتُ، فَحَلَّ الْقَوْمُ، حتَّى حَلُّوا إلى النِّساَءِ، ولم يَحِلَّ رسولُ الله -ﷺ-، ولم يُقَصِّرْ إلى يوَمِ النَّحْرِ» . أخرجه النسائي.\nوفي رواية أبي داود قال: «باتَ رسولُ الله -ﷺ- بها -يعني بذي الحليفة - حتى أصبح، ثم ركبَ، حتى إذا استوتْ به راحلَتُهُ على البيداء حَمِدَ وسبَّحَ وكَبَّرَ، ثم أهَلَّ بِحجَّةٍ وعُمْرَةٍ، وأهَلَّ النَّاسُ بِهِما، فَلمَّا قَدِمَ أمرَ النَّاس فَحلُّوا، حتى إذا كانَ يومُ الترويةِ، أهلُّوا بالحج، فَلما قَضَى رَسولُ الله -ﷺ- الحجَّ نَحَر سَبْعَ بدَناتٍ بيدِهِ قيامًا» (١) .\n_________\n(١) أخرجه أبو داود رقم (١٧٩٦) في المناسك، باب في الإقران، والنسائي ٥ / ٢٢٥ في الحج، باب كيف يفعل من أهل بالحج والعمرة ولم يسق الهدي. ورواه البخاري بنحوه ٣ / ٣٢٧ في الحج، باب التحميد والتسبيح والتكبير قبل الإهلال عند الركوب على الدابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٤٢ و٢٠٧) قا: ثنا روح. والدارمي (١٨١٤) قال: نا إسحاق، قال: نا النضر. وأبو داود (١٧٧٤) قال: ثنا أحمد بن حنبل، قال: ثنا روح. والنسائي (٥/١٢٧) و١٦٢) قال: نا إسحاق بن إبراهيم، قال: ثنا النضر (هو ابن شميل)، وفي (٥/٢٢٥) قال: نا أحمد ابن الأزهر، قال: ثنا محمدبن عبد الله الأنصاري.\nثلاثتهم (روح بن عبادة، والنضر، والأنصاري) عن أشعث، عن الحسن، فذكره.","vol":"3","page":158},{"text":"١٤٢٣ - (د س) بلال بن الحارث - ﵁ - قال: «قُلتُ: يا رسولَ اللهِ، فَسْخُ الحج لنَا خاصَّة، أو لمن بعدَنا؟ قال: بلْ لكم خاصَّة» . هذه روايةُ أبي داود.\nوروايةُ النسائي قال: «قلتُ: يا رسول الله، أفسْخُ الحجِّ لَنَا خَاصَّة، ⦗١٦٠⦘ أم لِلنَّاسِ عامَّة؟ قال: بَلْ لنا خاصَّة» (١) .\n_________\n(١) أخرجه أبو داود رقم (١٨٠٨) في المناسك، باب الرجل يهل بالحج ثم يجعلها عمرة، والنسائي ٥ / ١٧٩ في الحج، باب إباحة فسخ الحج بعمرة لمن لم يسق الهدي. وفي سنده الحارث بن بلال وهو مجهول، قال الحافظ في \" التهذيب \": وقال الإمام أحمد: ليس إسناده بالمعروف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٣/٤٦٩) قال: حدثنا سريج بن النعمان، وفي (٣/٤٦٩) قال عبد الله ابن أحمد: وجدت في كتاب أبي بخط يده قال: حدثني قريش بن إبراهيم. والدارمي (١٨٦٢) قال: أخبرنا نعيم بن حماد. وأبو داود (١٨٠٨) قال: حدثنا النفيلي. وابن ماجة (٢٩٨٤) قال: حدثنا أبو مصعب (وهو أحمد بن أبي بكر الزهري) والنسائي (٥/١٧٩) قال: أخبرنا إسحاق بن إبراهيم.\nستتهم (سريج، وقريش، ونعيم، والنفيلي، وأبو مصعب، وإسحاق) عن عبد العزيز بن محمد الدراوردي، عن ربيعة بن أبي عبد الرحمن، عن الحارث بن بلال بن الحارث، فذكره.\nقلت: فيه الحارث بن بلال بن الحارث، قال فيه الحافظ في «التهذيب» قال الإمام أحمد: ليس إسناده بالمعروف. اهـ.\nكما أنه ليس له إلا هذا الحديث في السنن.","vol":"3","page":159},{"text":"١٤٢٤ - (د) عبد الله بن عباس -﵄- قال: «أهَلَّ رسولِ الله -ﷺ- بِعُمْرَةٍ، وأهَلَّ أصْحَابُهُ بِحج» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٨٠٤) في المناسك، في باب الإقران، وإسناده صحيح، وأخرجه بنحوه مسلم والنسائي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (١/٢٤٠) (٢١٤١) قال: ثنا محمد بن جعفر، وروح. ومسلم (٤/٥٦) قال: ثنا عبيد الله بن معاذ، قال: ثنا أبي. (ح) وثناه محمد بن بشار، قال: ثنا محمد (يعني ابن جعفر) . وأبو داود (١٨٠٤) قال: ثنا ابن معاذ، قال: نا أبي. والنسائي (٥/١٨١) قال: ثنا محمد ابن بشار، قال: ثنا محمد.\nثلاثتهم: - محمد بن جعفر، وروح، ومعاذ - قالوا: ثنا شعبة، عن مسلم القري، فذكره.","vol":"3","page":160},{"text":"١٤٢٥ - (خ) عكرمة بن خالد المخزوميّ -﵀ (١) - قال: سألتُ ابْنَ عُمَرَ -﵄- عن العمرةِ قبل الحج؟ قال: «لا بأسَ، اعْتَمَرَ النبيُّ -ﷺ- قبل الحج» . أخرجه البخاري (٢) .\n_________\n(١) هو عكرمة بن خالد بن العاص بن هشام المخزومي المكي، روى عن ابن عباس وابن عمر وأبي هريرة، وروى عنه قتادة وأيوب ومحمد بن إسحاق، وخلق، وثقه النسائي وابن معين.\n(٢) ٣ / ٤٧٧ في الحج، باب من اعتمر قبل الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٤٦) (٥٠٦٩) قال: حدثنا محمد بن بكر. والبخاري (٣/٢) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله. (ح) وحدثنا عمر بن علي، قال:حدثنا أبوعاصم و(أبو داود) (١٩٩٦) قال: وحدثنا عثمان بن أبي شيبة، قال:حدثنا مخلد بن يزيد، ويحيى بن زكريا. خمستهم -محمد بن بكر، وعبد الله بن المبارك،وأبو عاصم،ومخلد بن يزيد، ويحيى بن زكريا - عن ابن جريج.\n٢ - وأخرجه أحمد (٢/١٥٨) (٦٤٧٥) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن ابن إسحاق.\nكلاهما - ابن جريج، وابن إسحاق - عن عكرمة بن خالد، فذكره.","vol":"3","page":160},{"text":"١٤٢٦ - (خ) عبد الله بن عباس -﵄- «أنَّ النبيَّ -ﷺ- بَعَث أبَا بَكْرٍ على الحج، يُخْبِرُ النَّاسَ بِمَنَاسِكِهِمْ ويُبَلِّغُهُمْ عن رسولِ الله -ﷺ-، حتَّى أتَوَا عَرَفَةَ من قِبَلِ ذي الْمَجَازِ (١)، فَلم يَقْرَبِ الْكَعْبَةَ، ولكن شَمَّرَ إلى ذي المجاز، وذلك أَنهم لم يكونوا اسْتَمْتَعُوا بالْعُمْرَةِ إلى الحج» . أخرجه البخاري (٢) . ⦗١٦١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شمّر): إلى ذي المجاز: قصد وصمم وأرسل إبله نحوها.\n_________\n(١) ماء لهذيل كانت تقوم به أسواق الجاهلية، كانت تقوم بعرفة وتبقى ثمانية أيام. قال ياقوت: ذو المجاز موضع سوق بعرفة على ناحية كبكب عن يمين الإمام على فرسخ من عرفة خلفها.\n(٢) لم أره عند البخاري بهذا اللفظ.","vol":"3","page":160},{"text":"١٤٢٧ - (د) سعيد بن المسيب - ﵄ -: «أنَّ رَجُلًا من أصحاب النبيِّ -ﷺ- أتى عُمَرَ بْنَ الخَطَّابِ -﵁ -، فَشَهِدَ عِنْدَهُ أَنَّهُ سَمِعَ رسولَ اللهِ -ﷺ- في مَرَضِهِ الذي قُبِضَ فيه - يَنْهى عن الْعُمْرَةِ قَبْلَ الحَجِّ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٩٣) في المناسك، باب في إفراد الحج، وفي إسناده أبو عيسى الخراساني التميمي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:أخرجه أبو داود (١٧٩٣) قال: ثنا أحمد بن صالح. قال: ثنا عبد الله بن وهب. قال: ني حَيْوة، قال: ني أبو عيسى الخراساني، عن عبد الله بن القاسم، عن سعيد بن المسيب، فذكره.\nقلت: الحديث منقطع، وفيه أبو عيسى الخراساني، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.","vol":"3","page":161},{"text":"<span data-type=\"title\" id=toc-329>الباب الرابع: في الطواف والسعي ودخول البيت</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-330>الفصل الأول: في كيفية الطواف والسعي</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-331>الفرع الأول: في الطواف</span>، وهو ثلاثة أنواع\n<span data-type=\"title\" id=toc-332>[النوع] الأول: في هيئته</span>\n⦗١٦٢⦘\n١٤٢٨ - (خ م ت د س) عبد الله بن عباس -﵄- قال: «قَدِمَ رسولُ الله -ﷺ- وأصحابُهُ مَكَّة، وقد وَهَنَتْهُمْ حُمَّى يَثْرِبَ، فقال المشركُون: إنَّهُ يَقْدُمُ عليكُمْ غَدًا قومٌ قد وَهَنتْهُمُ الحمى، ولَقُوا منها شِدَّةً، فَجَلَسُوا ممَّا يَلي الْحِجْرَ، وأَمرهُم النبيُّ -ﷺ-: أنْ يَرْمُلُوا ثَلاثَةَ أشْواطٍ، ويَمْشُوا بَيْنَ الرُّكْنَيْنِ، لِيرَى الْمُشْرِكُونَ جَلَدَهُم فقال المشركون: هؤلاء الذين زَعَمتم أن الحُمَّى قد وَهَنَتْهُمْ؟ هؤلاء أَجْلَدُ من كذا وكذا. قال ابنُ عبَّاسٍ: ولم يمنَعه [أنْ يأمرَهم] أنْ يَرْمُلُوا الأشواط كُلَّها: إلا الإبقاءُ عليهم (١)» .\nوفي رواية: قال البخاري: وزاد حَمَّادُ بْنُ سَلَمَةَ عن أيُّوب عن سعيد بن جبير عن ابن عباس قال: «لما قَدِمَ النبيُّ -ﷺ- لِعَامِه الَّذي اسْتأْمَنَ فِيهِ، قال: ارْمُلُوا، لِيُريَ المُشْركِينَ قُوَّتَهُم، والمشركون من قِبَلِ قُعَيْقِعَان (٢)» .\nوفي رواية مختصرًا: قال ابنُ عباسٍ «إنما سَعَى رسولُ الله -ﷺ- بالبيت وبين الصفا والمروة لِيُرِيَ المشركين قُوَّتَهُ» . ⦗١٦٣⦘ هذه رواية البخاري ومسلم.\nوأخرج الترمذي الرواية المختصرة الأخيرة.\nوأخرج أبو داود والنسائي الرواية الأولى.\nإلا أن أبا داود قال في حديثه: «إنَّ هَؤلاء أجْلَدُ مِنَّا» .\nوفي أخرى لأبي داود «أنَّ رسولَ الله -ﷺ- أضْطَبَعَ، فاسْتَلَمَ وكبَّرَ، ثمَّ رَمَلَ ثَلاثَةَ أطْوَافٍ، فكانُوا إذا بَلَغُوا الرُّكْنَ اليمانيَّ، وتَغَيّبُوا عن قُريْشٍ، مَشَوْا، ثم يَطْلُعُونَ عليهم يَرْمُلُون، فتقول قُرَيْشٌ: كأنهم الغزلانُ، قال ابن عباس: فكانت سُنَّة» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وهنَتْهم): أي أضعفتهم ووعكتهم.\n(أن يرملوا): الرمل: سرعة المشي والهرولة.\n(أشواط): جمع شوط، والمراد به: المرة الواحدة من الطواف بالبيت. ⦗١٦٤⦘\n(جلَدَهم): الجلد: القوة والصبر.\n(أطواف): جمع طوف. والطوف: مصدر طُفت بالبيت أطوف به طوفًا وطوافًا.\n(استأمن) الرجل: طلب الأمان.\n(اضطبع): الاضطباع المأمور به في الطواف: هو أن تُدخِلَ الرِّداء من تحت إبطك الأيمن وتجمع طرفيه على عاتقك الأيسر فيبدو منكبك الأيمن ويتغطى الأيسر. وسمي بذلك لإبداء الضبعين. وهما العضدان ما تحت الإبط.\n_________\n(١) \" إلا الإبقاء عليهم \" بكسر الهمزة، وبالباء الموحدة والمد: أي الرفق بهم. يقال: أبقيت عليه إبقاءًا: إذا رحمته، وأشفقت عليه، والاسم: البقيا. نهاية.\n(٢) \" قعيقعان \" على وزن: زعيفران: جبل بمكة، وجهه إلى أبي قبيس. قاموس.\n(٣) أخرجه البخاري ٣ / ٣٧٦ في الحج، باب كيف كان بدء الرمل، وفي المغازي، باب عمرة القضاء، ومسلم رقم (١٢٦٦) في الحج، باب استحباب الرمل في الطواف والعمرة، والترمذي رقم (٨٦٣) في الحج، باب ما جاء في السعي بين الصفا والمروة، وأبو داود رقم (١٨٦٦) و(١٨٨٩) في المناسك، باب في الرمل، والنسائي ٥ / ٢٣٠ في الحج، باب العلة التي من أجلها سعى النبي ﷺ، وأخرجه أيضًا أحمد في المسند ١ / ٢٩٠ و٣٠٦ و٣٧٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢٩٠) (٢٦٣٩) قال: حدثنا عفان. وفي (١/٢٩٤) (٢٦٨٦) قال: حدثنا يونس. والبخاري (٢/١٨٤ و٥/١٨١) قال: حدثنا سليمان بن حرب. ومسلم (٤/٦٥) قال: حدثني أبو الربيع الزهراني. وأبو داود (١٨٨٦) قال: حدثنا مسدد. والنسائي (٥/٢٣٠) قال: أخبرني محمد بن سليمان. ستتهم (عفان، ويونس، وسليمان بن حرب، وأبو الربيع، ومسدد، ومحمد بن سليمان) عن حماد بن زيد.\n٢ - وأخرجه أحمد (١/٣٠٦) (٢٧٩٤) قال: حدثنا سُريج، ويونس، وفي (١/٣٧٣) (٣٥٣٦) قال: حدثنا روح. وابن خزيمة (٢٧٢٠) قال: حدثنا نصر بن مرزوق، قال: حدثنا أسد. أربعتهم (سريج، ويونس، وروح، وأسد بن موسى) عن حماد بن سلمة.\nكلاهما (حماد بن زيد، وحماد بن سلمة) عن أيوب، عن سعيد بن جبير، فذكره.\nفي رواية عفان قال: (وقد سمعتُ حمادا يحدِّثه عن سعيد بن جبير، عن ابن عباس، أو عن عبد الله، عن سعيد بن جبير، لا شك فيه عنه) .","vol":"3","page":161},{"text":"١٤٢٩ - (م د) أبو الطفيل - ﵁ - قال: قُلْتُ لابْنِ عبَّاسٍ: «أرأيْتَ هذا الرَّمَلَ بالبيت ثلاثَةَ أطْوَافٍ، ومَشْيَ أربْعَةِ أطوافٍ: أسُنَّةٌ هُوَ؟ فَإنَّ قومَكَ يَزعُمُونَ أنه سُنَّةٌ، قال: فقال: صَدَقُوا وكذَبُوا (١)، قال: قلت: ماقولك: صَدَقُوا وكَذَبُوا؟ قال: إنَّ رسولَ الله ⦗١٦٥⦘ ﷺ- قَدِمَ مَكَّةَ، فقال المشركون: إنَّ مُحَمَّدًا وأصحابَهُ لا يَسْتَطِيعونَ أنْ يَطُوفُوا بالبيت من الهُزَالِ، وكانُوا يَحْسُدُونهُ، قال: فأمرَهُمْ رسولُ الله -ﷺ-: أنْ يَرْمُلُوا ثَلاثًا، ويَمْشُوا أربعًا، قال: قلتُ له: أخْبِرْني عن الطَّوَافِ بيْنَ الصَّفا والمروةِ راكبًا: أسُنَّةٌ هُوَ؟ فإنَّ قَوْمَكَ يَزْعُمُونَ أنه سُنَّةٌ، قال: صَدَقُوا وكذَبوا، قال: قُلْتُ: وما قولُكَ: صدقوا وكَذَبُوا؟ قال: إنَّ رسولَ الله -ﷺ- كثُرَ عليه النَّاسُ، يقولون: هذا مُحَمَّدٌ، هذا محمدٌ، حتَّى خَرَجَ الْعَواتِقُ (٢) مِنَ البُيُوتِ، قال: وكان رسول اللهِ -ﷺ- لا يُضرَبُ النَّاسُ بَيْنَ يَدَيْهِ، فَلَمَّا كثُرَ عليه رَكبَ، والمشيُ والسعيُ أفْضَلُ» . هذه رواية مسلم.\nوفي رواية أبي داود قال: قلت لابن عباس: «يَزْعُمْ قوْمُكَ: أنَّ رسولَ الله -ﷺ- قد رَمَلَ بالْبيْتِ، وأنَّ ذلك سنَّةٌ؟ قال: صَدَقُوا وكذَبوا، قلتُ: ما صدقوا، وما كَذَبوا؟ قال: صدقوا: قد رَمَلَ رسولُ الله -ﷺ-، وكَذَبُوا: لَيْس بسُنَّةٍ، إنَّ قُرَيشًا قالت - زَمنَ الحديبية -: دَعُوا محمدًا وأصحابَهُ، حتى يمُوتُوا موتَ النَّغَفِ، فَلَمَّا صَالَحُوهُ على أنْ يَجيؤوا من ⦗١٦٦⦘ الْعَامِ الْمُقْبِلِ، فيقيموا بمكة ثَلاثَةَ أيامٍ فَقَدِمَ رسولُ الله -ﷺ-، والمشركُونَ من قِبَل قُعَيْقعان: فقال رسول الله -ﷺ- لأصحابِهِ: ارْمُلُوا بالبَيْتِ ثَلاثًا، ولَيْسَ بسنَّةٍ، قُلْتُ: يزعم قومُك: أنَّ رسولَ الله -ﷺ- طَافَ بين الصَّفا والمروةِ على بعيرٍ، وأَنَّ ذلك سُنَّةٌ؟ قال: صدقوا وكذَبوا، قلت: ما صدقوا، وما كذبوا؟ قال: صدقوا، [قد] طَافَ رسولَ الله بَيْنَ الصَّفَا والمروةِ على بعير، وكذبوا، ليست بسُنَّة: كان النَّاسُ لا يُدَفعُونَ عَنْ رسول الله -ﷺ-، ولا يُضْرَبُونَ عَنْهُ (٣)، فطافَ على بعيرٍ لِيَسْمَعُوا كلامَهُ، ولِيَرَوْا مَكَانهُ، ولا تَنَالُهُ أيْدِيهِمْ» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النغف): جمع نغفة، وهي الدودة البيضاء التي تكون في أنف الغنم والإبل.\n_________\n(١) قال النووي في \" شرح مسلم \": يعني صدقوا في أن النبي ﷺ فعله، وكذبوا في قولهم: إنه سنة مقصودة متأكدة؛ لأن النبي ﷺ لم يجعله سنة مطلوبة دائمًا على تكرر السنين، وإنما أمر به تلك السنة لإظهار القوة عند الكفار، وقد زال ذلك المعنى. هذا معنى كلام ابن عباس، وهذا الذي قاله من كون الرمل ليس سنة مقصودة هو مذهبه، وخالفه جميع العلماء من الصحابة والتابعين وأتباعهم من بعدهم، فقالوا: هو سنة في الطوفات الثلاث من السبع، فإن تركه فقد ترك سنة، وفاتته فضيلة، ويصح طوافه ولا دم عليه.\n(٢) \" العواتق \" جمع عاتق، وهي البكر البالغة، أو المقاربة للبلوغ. وقيل: التي لم تتزوج، سميت بذلك لأنها عتقت من استخدام أبويها وابتذالها في الخروج والتصرف الذي تفعله الطفلة الصغيرة، قاله النووي.\n(٣) في بعض النسخ: يصرفونه عنه.\n(٤) أخرجه مسلم رقم (١٢٦٤) في الحج، باب استحباب الرمل في الطواف والعمرة، وأبو داود رقم (١٨٨٥) في المناسك، باب في الرمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥١١) قال: حدثنا سفيان عن ابن أبي حسين، وفطر. وأحمد (١/٢٢٩) (٣٠٢٩) قال: حدثنا يحيى، عن فطر. وفي (١/٢٣٣) (٢٠٧٧) قال: حدثنا محمد بن عبيد، قال: حدثنا فطر. وفي (١/٢٩٧) (٢٧٠٧) و(١/٣٧٣) (٣٥٣٥) قال: حدثنا سريج، ويونس، قالا: حدثنا حماد (يعني ابن سلمة) عن أبي عاصم الغنوي. وفي (١/٢٩٨) (٢٧٠٨) قال: حدثنا مؤمل، قال: حدثنا حماد، قال: حدثنا أبو عاصم الغنوي، وفي (١/٣١١) (٢٨٤٣) قال: حدثنا روح، قال: حدثنا حماد، عن عاصم الغنوي. (كذا قال روح، والناس يقولون أبو عاصم) وفي (١/٣٦٩) (٣٤٩٢) قال: حدثنا يزيد، قال: أخبرنا الجريري. وفي (١/٣٧٢) (٣٥٣٤) قال: حدثنا روح، قال: حدثنا حماد، عن عبد الله بن عثمان بن خثيم. ومسلم (٤/٦٤) قا: حدثنا أبو كامل فضيل بن حسين الجحدري، قال: حدثنا عبد الواحد بن زياد، قال: حدثنا الجريري. (ح) وحدثنا محمد بن المثنى، قال: حدثنا يزيد، قال: أخبرنا الجريري. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان عن ابن أبي حسين. وأبو داود (١٨٨٥) قال: حدثنا أبو سلمة موسى بن إسماعيل، قال: حدثنا حماد قال: حدثنا أبو عاصم الغنوي. وابن خزيمة (٢٧١٩) (٢٧٧٩) قال: حدثنا أبو بشر الواسطي، قال: حدثنا خالد، يعني ابن عبد الله، عن الجريري.\nخمستهم- ابن أبي حسين، وفطر، وأبو عاصم، والجريري، وابن خثيم - عن أبي الطفيل، فذكره.\nرواية ابن أبي حسين وفطر وابن خثيم، مختصرة على قصة الرمل.\nرواية الجريري مختصرة على- الرمل، والسعي بين الصفا والمروة -.\nرواية أبي عاصم الغنوي جاءت مطولة ومختصرة.","vol":"3","page":164},{"text":"١٤٣٠ - (خ م ط د س) عبد الله بن عمر بن الخطاب -﵄- قال: «رأيتُ رسولَ الله -ﷺ- حِينَ يَقْدُمُ مَكَّةَ: إذا اسْتَلَمَ الرُّكْنَ الأسودَ، أوّلَ ما يَطُوفُ: يَخُبَّ (١) ثَلاثَةَ أطْواف من السَّبْع» . ⦗١٦٧⦘\nوفي رواية: «أنَّ رسول الله -ﷺ- كانَ إذاَ طافَ بالبيتِ الطَّوافَ الأوَّلَ: خَبَّ ثَلاَثًا، ومَشَى أرَبعًا، وكان يَسْعَى ببَطْنِ المَسِيلِ، إذا طَاف بين الصَّفا والمروةِ، وكان ابْنُ عُمَرَ يَفْعَلُ ذَلِكَ» .\nوفي أخرى قال: «رمَلَ رسَولُ الله -ﷺ- من الْحَجَرِ إلى الْحَجَرِ (٢) ثلاثًا ومَشَى أربَعًا» .\nوفي أخرى بنحوه، وزاد «ثم يُصَلِّي سَجْدَتَيْن - يعني: بعد الطواف بالبيت - ثم يطوف بين الصفا والمروة» .\nوفي أخرى «أن رسولَ الله -ﷺ- سعى ثلاثَةَ أشْوَاطٍ، ومَشَى أربعة في الحج والعمرةِ» . هذه رواية البخاري ومسلم.\nوأخرجه الموطأ قال: «كان عبد الله بن عمر يَرْمُلُ من الحجَر الأسود إلى الحجَر الأسْودِ ثلاثَةَ أطوافٍ، ويَمشي أربعَة أطوافٍ» . فَجَعَلهُ موقوفًا عليه.\nوفي رواية أبي داود: أن رسول الله -ﷺ- «كانَ إذا طَافَ في الحج ⦗١٦٨⦘ أو العمرة - أوَّلَ ما يَقْدُمُ - فإنَّه يَسْعَى ثلاثَةَ أطوافٍ، ويمشي أربعًا، ثم يُصَلِّي سَجْدَتَيْنِ» .\nوفي أخرى له ولمسلم قال: «إنَّ ابنَ عمر رَمَلَ من الْحَجَر إلى الحجَرِ وذَكَرَ: أنَّ رسولَ الله -ﷺ- فَعَلَ ذلك» .\nوفي رواية النسائي مِثْلُ روايتي أبي داود، وزاد في الأُولى «ثم يطوفُ بين الصَّفا والمروةِ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاستلام): افتعال من السلام، وهو التحية، كما يقال: اقترأت، من القراءة، ولذلك أهل اليمن يسمون الركن الأسود: المُحَيّا، ومعناه: أن الناس يحيُّونه، وقيل: هو افتعال من السِّلام - بكسر السين - جمع سَلِمَة. وهي الحجر، تقول: استلمت الحجر: إذا لمسْتَه، كما تقول: اكْتحلْتُ من الكُحل.\n_________\n(١) أي يسرع في مشيه، والخبب: العدو السريع، وهو والرمل بمعنى واحد.\n(٢) أي من الحجر الأسود إلى الحجر الأسود، و\" الرمل \": سير سريع مع تقارب الخطا، لإظهار النشاط والقوة، قال النووي في \" شرح مسلم \": واتفق العلماء على أن الرمل لا يشرع للنساء، كما لا يشرع لهن شدة السعي بين الصفا والمروة.\n(٣) أخرجه البخاري ٣ / ٣٧٧ في الحج، باب استلام الحجر الأسود حين يقدم مكة، ومسلم رقم (١٢٦٢) في الحج، باب استحباب الرمل في الطواف والعمرة، والموطأ ١ /٣٦٥ في الحج، باب الرمل في الطواف، وأبو داود رقم (١٨٩٣) في الحج، باب الدعاء في الطواف، ورقم (١٨٩١) في الحج، باب في الرمل، والنسائي ٥ / ٢٢٩ و٢٣٠ في الحج، باب الخبب في الثلاثة من السبع، وباب الرمل في الحج والعمرة، وأخرجه أيضًا الدارمي في السنن ١ / ٤٢ كتاب المناسك، باب من رمل ثلاثًا ومشى أربعًا، وأحمد في المسند ٢ / ٣٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٣) (٤٦١٨) قال: حدثنا يحيى. وفي (٢/٣٠) (٤٨٤٤) قال: حدثنا محمد بن عبيد. وفي (٢/٧٥) (٥٤٤٤) قال: حدثنا عفان قال: حدثنا وهيب. وفي (٢/٩٨) (٥٧٣٧) قال: حدثنا علي بن بحر، قال: حدثنا عيسى بن يونس. وفي (٢/١٠٠) (٥٧٦٠) قال: حدثنا عفان، قال: حدثنا سليم بن أخضر. وفي (٢/١٢٣) (٦٠٤٧) قال: حدثنا أبو نوح. والدارمي (١٨٤٨) قال: حدثنا عبد الله بن سعيد، قال: حدثنا عقبة بن خالد. وفي (١٨٤٩) قال: حدثنا عبد الله بن عمر بن أبان، قال: حدثنا عبد الله بن المبارك. والبخاري (٢/١٨٧) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أنس ابن عياض، وفي (٢/١٩٤) قال: حدثنا محمد بن عبيد بن ميمون، قال: حدثنا عيسى بن يونس. ومسلم (٤/٦٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وفي (٤/٦٣) قال: حدثنا عبد الله بن عمر بن أبان الجعفي، قال: حدثنا ابن المبارك، وفي (٤/٦٤) قال: حدثنا أبو كامل الجحدري، قال: حدثنا سليم بن أخضر. وأبو داود (١٨٩١) قال: حدثنا أبو كامل، قال: حثنا سليم بن أخضر. وابن ماجة (٢٩٥٠) قال: حدثنا امحمدبن عبد الله بن نمير، قال: حدثنا أحمد بن بشير (ج) وحدثنا علي بن محمد، قال: حدثنا محمد بن عبيد. والنسائي (٥/٢٢٩) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى. وابن خزيمة (٢٧٦٢) قال: حدثنا بشر ابن معاذ، قال: حدثنا أيوب، يعني ابن واقد جميعهم (يحيى بن سعيد، ومحمد بن عبيد، ووهيب، وعيسى، وسليم، وأبو نوح قرّاد، وعقبة بن خالد، وعبد الله بن المبارك، وأنس بن عياض، وعبد الله ابن نمير وأيوب بن واقد) عن عبيد الله بن عمر.\n٢ - وأخرجه أحمد (٢/٤٠) (٤٩٨٣) قال: حدثنا زيد بن الحباب. وفي (٢/٥٩) (٥٢٣٨) قال: حدثنا وكيع. وفي (٢/٧١) (٥٤٠١) قال: حدثنا أبو سلمة الخزاعي. وفي (٢/١١٤) (٥٩٤٣) قال: حدثنا سريج. وفي (٢/١٥٥) (٦٤٣٣) قال: حدثنا أسباط. وفي (٢/١٥٧) (٦٤٦٣) قال: حدثنا حماد بن خالد. ستتهم (زيد بن الحباب، ووكيع، وأبو سلمة الخزاعي، وسريج بن النعمان، وأسباط، وحماد ابن خالد) عن عبد الله بن عمر العمري.\n٣ - وأخرجه أحمد (٢/١٢٥) (٦٠٨١) قال: حدثنا يونس وسريج. والبخاري (٢/١٨٥) قال: حدثني محمد، قال: حدثنا سريج بن النعمان، كلاهما (يونس، وسريج) قالا: حدثنا فليح.\n٤- وأخرجه البخاري (٢/١٨٧) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أبو ضمرة أنس. ومسلم (٤/٦٣) قال: حدثنا محمد بن عباد، قال: حدثنا حاتم (يعني ابن إسماعيل) . وأبو داود (١٨٩٣) قال: حدثنا قتيبة، قال: حدثنا يعقوب. والنسائي (٥/٢٢٩) قال: أخبرنا قتيبة، قال: حدثنا يعقوب. ثلاثتهم - أنس بن عياض، أبو ضمرة، وحاتم بن إسماعيل، ويعقوب - عن موسى بن عقبة.\n٥- وأخرجه النسائي (٥/٢٣٠) قال: أخبرني محمد وعبد الرحمن، ابنا عبد الله بن عبد الحكم، قالا: حدثنا شعيب بن الليث، عن أبيه، عن كثير بن فرقد.\nخمستهم - عبيد الله بن عمر، وعبد الله بن عمر العمري، وفليح بن سليمان، وموسى بن عقبة، وكثير ابن فرقد -عن نافع، فذكره.","vol":"3","page":166},{"text":"١٤٣١ - (م ط ت س) جابر بن عبد الله -﵄- قال: «لما ⦗١٦٩⦘ قَدِم النبيُّ -ﷺ- مَكَّةَ: دَخَلَ المسجد. فَاسْتَلَمَ الْحَجَرَ، ثُمَّ مَضَى على يَمِينِهِ، فَرَملَ ثَلاثًا، ومَشَى أَربَعًا، ثم أتَى المقام. فقال: ﴿واتَّخِذُوا من مَقام إبراهيم مُصلَّى﴾ [البقرة: ١٢٥] وصلَّى رَكْعَتيْنِ، والمقام بينه وبين البيت، ثم أتَى الْحَجَر بَعْدَ الرَّكْعَتَيْنِ، فاسْتَلَمَهُ، ثم خرجَ إلى الصَّفا، أظُنُّهُ قال: ﴿إنَّ الصفا والمروة من شعائِرِ الله﴾ [البقرة: ١٥٩] . أخرجه الترمذي والنسائي.\nوفي أخرى للترمذي: «أنَّ النَّبيَّ -ﷺ- رَمَلَ من الحجَرِ إلى الحَجَرِ ثَلاَثًا، ومَشَى أربعًا» . وفي أخرى للنسائي قال: رأيتُ رسولَ الله -ﷺ- رَمَلَ من الحجَرِ الأسودِ حتَّى انْتَهى إليه، ثَلاثَةَ أطوافٍ» . وأخرج الموطأ هذه الرواية الآخرة التي للنسائي.\nوفي رواية مسلم: «أنَّ رسولَ الله -ﷺ- لمّا قَدِمَ مَكَّة أتَى الْحَجَر، فاسْتَلَمَهُ، ثم مَشَى على يمينه، فرَملَ ثَلاَثًا، ومَشَى أربعًا» .\nوفي أخرى: «أنَّ رسول الله -ﷺ- رَمَل الثَّلاثَةَ أطْواف (١) من الْحَجرِ ⦗١٧٠⦘ إلى الحَجَرِ» .\nوفي أخرى: «رَمَلَ مَن الحجر الأسود، حَتى انْتَهى إليه، ثَلاثَةَ أطوافٍ» (٢) .\n_________\n(١) في الأصل \" الأطواف \" وفي \" صحيح مسلم \" \" أطواف \" قال النووي: قوله: \" رمل الثلاثة أطواف \" هكذا هو في معظم النسخ المعتمدة، وفي نادر منها: \" الثلاثة الأطواف \"، وفي أندر منه \" ثلاثة أطواف \" فأما \" ثلاثة أطواف \" فلا شك في جوازه وفصاحته، وأما \" الثلاثة الأطواف \" بالألف واللام فيهما ⦗١٧٠⦘ ففيه خلاف مشهور بين النحويين، منعه البصريون، وجوزه الكوفيون. وأما \" الثلاثة أطواف \" بتعريف الأول وتنكير الثاني - كما وقع في معظم النسخ - فمنعه جمهور النحويين، وهذا الحديث دليل لمن جوزه، وقد سبق مثله في رواية سهل بن سعد في صفة منبر النبي ﷺ قال: \" فعمل هذه الثلاث درجات \" وقد رواه مسلم هكذا في كتاب الصلاة، وقد سبق التنبيه عليه.\n\n(٢) أخرجه مسلم رقم (١٢١٨) في الحج، باب حجة النبي ﷺ ورقم (١٢٦٣) في الحج، باب استحباب الرمل في الطواف والعمرة، والموطأ ١ / ٣٦٤ في الحج، باب الرمل في الطواف، والترمذي رقم (٨٥٦) في الحج، باب ما جاء كيف الطواف، و(٨٥٧) في الحج، باب ما جاء الرمل من الحجر إلى الحجر، والنسائي ٥ / ٢٢٨ في الحج، باب طواف القدوم واستلام الحجر، وأخرجه ابن ماجة رقم (٢٩٥١) في المناسك، باب الرمل حول البيت، والدارمي في السنن ١ / ٤٢ كتاب المناسك، وأحمد في المسند ٣ / ٣٢٠ و٣٤٠ و٣٧٣ و٣٨٨ و٣٩٤ و٣٩٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في «الموطأ» (٢٣٩) . وأحمد (٣/٣٤٠) قال: حدثنا أبو سلمة الخزاعي. وفي (٣/٣٧٣) قال: حدثنا حماد بن خالد. وفي (٣/٣٨٨) قال: حدثنا إسحاق. وفي (٣/٣٩٧) قال: حدثنا موسى بن داود. والدارمي (١٨٤٧) قال: أخبرنا أحمد بن عبد الله. ومسلم (٤/٦٤) قال: حدثنا عبد الله بن مسلمة بن قعنب (ح) وحدثنا يحيى بن يحيى. وابن ماجة (٢٩٥١) قال: حدثنا علي بن محمد، قال: حدثنا أبو الحسين العكلي، والترمذي (٨٥٧) قال: حدثنا علي بن خشرم، قال: أخبرنا عبد الله بن وهب. والنسائي (٥/٢٣٠) قال: أخبرنا محمد بن سلمة، ابولحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم. وابن خزيمة (٢٧١٨) قال: حدثنا إسماعيل بن موسى الفزاري (ح) وحدثنا علي بن خشرم، قال: أخبرنا عبد الله بن وهب جميهم - أبو سلمة، وحماد بن خالد، وإسحاق، وموسى، وأحمد بن عبد الله، وابن مسلمة، ويحيى، وأبو الحسين، وابن وهب، وابن القاسم، وإسماعيل - عن مالك بن أنس.\n٢ - وأخرجه مسلم (٤/٦٤) قال: حدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب، قال: أخبرني مالك، وابن جريج.\n٣ - وأخرجه أحمد (٣/٣٤٠) قال: حدثنا أبو سلمة الخزاعي. وفي (٣/٣٩٤) قال: حدثنا موسى بن داود. كلاهما (الخزاعي، وموسى) عن سليمان بن بلال.\n٤ - وأخرجه مسلم (٤/٤٣) قال: حدثنا إسحاق بن إبراهيم، والترمذي (٨٥٦) قال: حدثنا محمود بن غيلان.. والنسائي (٥/٢٢٨) قال: أخبرني عبد الأعلى بن واصل بن عبد الأعلى. ثلاثتهم (إسحاق، ومحمود، وعبد الأعلى) عن يحيى بن آدم، قال: حدثنا سفيان الثوري.\n٥ - وأخرجه النسائي (٥/٢٣٦) قال: أخبرنا علي بن حُجر، قال: حدثنا إسماعيل.\n٦ - وأخرجه ابن خزيمة (٢٧٠٩) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى (يعني ابن سعيد) .\n٧ - وأخرجه ابن خزيمة (٢٧١٧) قال: ثنا أبو سلمة يحيى بن المغيرة، قال: ثنا أبو عاصم.\nسبعتهم (مالك، وابن جريج، وابن بلال، والثوري وإسماعيل، ويحيى، وأبو عاصم) عن جعفر بن محمد، عن أبيه، فذكره.\n* وفي رواية أحمد (٣/٣٩٤)، والترمذي (٨٥٦)، والنسائي (٥/٢٢٨) و(٢٣٦) زيادة: ﴿واتخذوا من مقام إبراهيم مصلى﴾ .","vol":"3","page":168},{"text":"١٤٣٢ - (د) عبد الله بن عباس -﵄- «أنَّ رسولَ الله -ﷺ- وأصْحابَهُ اعْتَمَرُوا من الْجِعْرانَةِ، فَرَمَلُوا بالبَيْت، وجعلوا أَرْدِيَتَهُمْ تحتَ آباطهِمْ، قد قذَفُوها على عواتِقِهِمُ الْيُسْرَى» .\nوفي أخرى: «فَرَمَلُوا بالبَيْتِ ثلاثًا،ومَشَوْا أَرْبَعًا» .لم يَزِدْ على هذا. أخرجه أبو داود (١) .\n_________\n(١) رقم (١٨٨٤) في المناسك، باب الاضطباع في الطواف، ورقم (١٨٩٠) باب في الرمل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:أخرجه أحمد (١/٣٠٦) (٢٧٩٣) قال: ثنا سريج، ويونس. وفي (١/٣٧١) (٣٥١٢) قال: ثنا روح. وأبو داود (١٨٨٤) قال: ثنا أبو سلمة موسى.\nأربعتهم- سريج، ويونس، وروح، وأبو سلمة) قالوا: ثنا حماد (يعني ابن سلمة- عن عبد الله بن عثمان بن خيثم، عن سعيد بن جبير، فذكره.","vol":"3","page":170},{"text":"١٤٣٣ - (ط) عروة بن الزبير -﵄- قال: «إنه رأى عبدَ الله بن الزُّبير أَحْرَمَ بِعُمْرَةٍ من التنعيم، قال: ثم رأيته يَسْعَى حَولَ البيت الأشْواطَ الثلاثَةَ» (١) . أخرجه الموطأ (٢) .\n_________\n(١) أي: الأشواط الثلاثة الأول، لاستحباب ذلك لمن أحرم من التنعيم والجعرانة ونحوهما، بخلاف من أحرم من مكة فلا يستحب له ذلك، ولذا عقبه به. يريد الحديث الذي بعده.\n(٢) ١ /٣٦٥ في الحج، باب الرمل في الطواف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك «الموطأ» من رواية أبي مصعب (١٢٨٥) في الحج - باب الرمل في الطواف، قال: عن هشام بن عروة، فذكره.\n* الحديث عن هشام بن عروة، وليس عن عروة بن الزبير،وعبد الله هذا أخوه.","vol":"3","page":171},{"text":"١٤٣٤ - (ط) نافع مولى ابن عمر: «أنَّ ابْنَ عُمَرَ -﵄- كانَ إذا أحْرَمَ من مكةَ لم يَطُفْ بالبَيْتِ، ولا بَينَ الصَّفَا والمروةِ، حتى يرجِعَ من مِنى، وكان لا يَرْمُلَ إذا طاف حَوْلَ البَيْتِ إذا أَحرمَ من مكة» . أخرجه الموطأ (١) .\n_________\n(١) ١ /٣٦٥ في الحج، باب الرمل في الطواف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك «الموطأ» (٨٣١) في الحج - باب الرمل في الطواف، قال: عن نافع، فذكره.","vol":"3","page":171},{"text":"١٤٣٥ - (د) عبد الله بن عباس - ﵄-: «أنَّ رسولَ الله -ﷺ- لم يَرْمُلْ في السبْعِ الذي أَفَاضَ فيه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٠٠١) في المناسك، باب في الإفاضة في الحج، وأخرجه ابن ماجة أيضًا رقم (٣٠٦٠) في المناسك، باب زيارة البيت، وفيه تدليس ابن جريج، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (٢٠٠١) قال: ثنا سليمان بن داود، وابن ماجة (٣٠٦٠) قال: ثنا حرملة ابن يحيى، والنسائي في الكبرى (تحفة الأشراف) (٥٩١٧) عن يونس بن عبد الأعلى والحارث بن مسكين. وابن خزيمة (٢٩٤٣) قال: ثنا يونس بن عبد الأعلى، ثلاثتهم -سليمان، وحرملة، ويونس - عن ابن وهب، قال: ثنا ابن جريج، عن عطاء، فذكره.","vol":"3","page":171},{"text":"١٤٣٦ - (د) أسلم مولى عمر بن الخطاب -﵄- قال: سمعت عمر بنَ الخطاب يقول: «فِيمَ الرَّمَلانُ والكَشْفُ عن المناكِبِ، وقد أطَّأ الله الإسلامَ، ونَفى الكُفر وأهلَه، ولكن مع ذلك لا نَدَعُ شيئًا كُنَّا نُفْعَلُهُ مع ⦗١٧٢⦘ رسولِ الله -ﷺ-» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أطَّأ): مهد وثبت، وإلا فهو وطَّا، والهمزة فيه مبدلة من الواو مثل وقَّتت وأقَّتت.\n_________\n(١) رقم (١٨٨٧) في المناسك، باب في الرمل، وأخرجه ابن ماجة أيضًا رقم (٢٩٥٢) في المناسك، باب الرمل حول البيت، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (١/٤٥) (٣١٧) قال: ثنا عبد الملك بن عمرو، وأبو داود (١٨٨٧) قال: ثنا أحمد ابن حنبل، قال: ثنا عبد الملك بن عمرو. وابن ماجة (٢٩٥٢ قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا جعفر ابن عون. وابن خزيمة (٢٧٠٨) قال: ثنا محمد بن رافع، قال: ثنا ابن أبي فديك.\nثلاثتهم - عبد المك، وجعفر، وابن أبي فديك - عن هشام بن سعد، عن زيد بن أسلم، عن أبيه، فذكره.","vol":"3","page":171},{"text":"١٤٣٧ - (ت د) يعلى بن أمية - ﵁ - قال: «طافَ رسولُ الله -ﷺ- مُضْطَبعًا بِبُرْدٍ أْخضَرَ» . هذه رواية أبي داود.\nوفي رواية الترمذي: «طافَ رسولُ الله -ﷺ- مُضْطَبِعًا عليه بُرْدٌ» (١) .\n_________\n(١) أبو داود رقم (١٨٨٣) في المناسك، باب الاضطباع في الطواف، والترمذي رقم (٨٥٩) في الحج، باب ما جاء أن النبي ﷺ طاف مضطبعًا، وأخرجه ابن ماجة أيضًا رقم (٢٩٥٤) في المناسك، باب الاضطباع، وإسناده صحيح. وقال الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n محمد بن يوسف، وقبيصة - قالا: حدثنا سفيان، عن ابن جريج، عن عبد الحميد بن جبير، عن ابن يعلى، فذكره.\n(*) وأخرجه أحمد (٤/٢٢٢) قال: حدثنا عبد الله بن الوليد. قال: حدثنا سفيان، عن ابن جريج، عن رجل، عن ابن يعلى، فذكره.\n(*) وأخرجه أحمد (٤/٢٢٣) قال: حدثنا عمر بن هارون البلخي أبو حفص. قال: حدثنا ابن جريج، عن بعض بني يعلى بن أمية، عن أبيه، فذكره.\n(*) وأخرجه أحمد (٤/،٢٢٣ ٢٢٤) قال: حدثنا وكيع. وأبو داود (١٨٨٣) قال: حدثنا محمد بن كثير.\nكلاهما - وكيع، ومحمد بن كثير - عن سفيان، عن ابن جريج، عن ابن يعلى، فذكره. ليس بين ابن جريج، وابن يعلى أحد.\nوقال الترمذي: هذا حديث الثوري عن ابن جريج، ولا نعرفه إلا من حديثه. وهو حديث حسن صحيح، وعبد الحميد هو ابن جبيرة بن شيبة عن ابن يعلى، عن أبيه، وهو يعلى بن أمية.","vol":"3","page":172},{"text":"١٤٣٨ - (د) عبد الرحمن بن صفوان - ﵁ - قال: «لما فَتَحَ رسولُ الله -ﷺ- مكة. قلتُ: لألْبسَنَّ ثَيابي - وكانَتْ دَاري على الطريق - فَلأَنْظُرنَّ كَيفَ يَصنَعُ رسولُ الله -ﷺ-؟ فانطلقْتُ، فرأيتُ رسولَ الله -ﷺ- قد خرج من الكعْبَةِ هو وأصحابُهُ، وقَدِ اسْتَلمُوا البيتَ من الباب إلى الحطيم، وَوَضْعُوا خُدُودَهم عليه، ورسولُ الله -ﷺ- وَسْطَهُمْ» . ⦗١٧٣⦘ أخرجه أبو داود (١) .\n_________\n(١) رقم (١٨٩٨) في المناسك، باب الملتزم، وفي إسناده يزيد بن أبي زياد، وهو ضعيف، كبر فتغير حتى صار يتلقن، كما قال الحافظ بن حجر في \" التقريب \"، وذكر الدارقطني أن يزيد بن أبي زياد تفرد به عن مجاهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٣/٤٣٠) قال: حدثنا عبيدة بن حميد. وفي (٣/٤٣١) قال: حدثنا أحمد ابن الحجاج، قال: حدثنا جرير بن عبد الحميد. وأبو داود (١٨٩٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جريج بن عبد الحميد. وفي (٢٠٢٦) قال: حدثنا زهير بن حرب، قال: حدثنا جرير. وابن خزيمة (٣٠١٧) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير (ح) وحدثنا علي بن المنذر الكوفي، قال: حدثنا ابن فضيل، (ح) وحدثنا أبو بشر الواسطي، قال: حدثنا خالد.\nأربعتهم - عبيدة بن حميد، وجرير، وابن فضيل، وخالد- عن يزيد بن أبي زياد، عن مجاهد، فذكره.\n(*) رواية عبيدة بن حميد مختصرة على: «رأيت رسول الله -ﷺ- بين الحجر والباب واضعا وجهه على البيت» .\nقلت: مدار الحديث على يزيد بن أبي زياد وهو ضعيف.","vol":"3","page":172},{"text":"<span data-type=\"title\" id=toc-333>[النوع] الثاني: في الإستسلام</span>\n١٤٣٩ - (خ م ط ت د س) عابس بن ربيعة -﵀ (١) - قال: «رأَيتُ عُمَرَ يُقَبِّلُ الْحَجَرَ، ويقول: إنِّي لأعْلَمُ أنَّكَ حَجَرٌ ما تَنْفَعُ ولا تَضُرُّ، ولولا أنِّي رأَيتُ رسولَ الله -ﷺ- يُقَبِّلُكَ ما قَبَّلْتُكَ» (٢) . أخرجه الجماعة. ⦗١٧٤⦘\nإلا أنَّ الموطأ أخرجه عن عروة «أنَّهُ رأَى عمَرَ» .\nوقد أخرجه البخاري أيضًا عن أسلم عن عمر.\nوأخرجه مسلم عن سالم [ابن عبد الله بن عمر] عن أبيه عن عمر، ونافع عن ابن عمر. ومن رواية غيرهما عنه.\nوزاد مسلم والنسائي في إحداهما: ولكن رأيتُ رسولَ الله -ﷺ- بِكَ حَفِيًّا، ولم يقُلْ: «رأَيتُ رسولَ الله يُقَبِّلُكَ» .\nوفي أخرى لمسلم عن عبد الله بن سَرْجِس -﵁ (٣) - قال: «رأيتُ الأصْلَعَ - يعني: عمر - يُقَبِّلُ الحجَرَ ويقولُ: والله، إنِّي لأُقبِّلكَ، وإنِّي أعْلَمُ أنَّك حَجَرٌ، وأنَّكَ لا تضُرُّ ولا تَنْفَعُ، ولولا أنِّي رأَيتُ رسول الله -ﷺ- يُقبِّلُكَ ما قَبَّلْتُكَ» .\nوفي رواية: «رأيتُ الأُصَيْلِعَ» (٤) . ⦗١٧٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَفيًّا): يقال: حفيت بالشيء حفاوة، وتحفَّيت به، فأنا به حفي: أي بالغت في إكرامه والعناية به.\n_________\n(١) هو عابس بن ربيعة النخعي الكوفي، مخضرم. روى عن عمر وعلي وحذيفة وعائشة. وعنه ابنه عبد الرحمن وإبراهيم وأسماء، وأبو إسحاق السبيعي، وإبراهيم النخعي، وهو ثقة مخضرم.\n(٢) قال الحافظ في \" الفتح \" ٣ / ٣٧٠: قال الطبري: إنما قال ذلك عمر، لأن الناس كانوا حديثي عهد بعبادة الأصنام، فخشي عمر أن يظن الجهال أن استلام الحجر من باب تعظيم بعض الأحجار، كما كانت العرب تفعل في الجاهلية، فأراد عمر أن يعلم الناس أن استلامه اتباع لفعل رسول الله ﷺ، لا لأن الحجر ينفع ويضر بذاته، كما كانت تعتقده في الأوثان. وقال الحافظ: وفي قول عمر هذا التسليم للشارع في أمور الدين وحسن الاتباع فيما لم يكشف عن معانيها، وهو قاعدة عظيمة في اتباع النبي ﷺ فيما يفعله ولو لم يعلم الحكمة فيه، وفيه دفع ما وقع لبعض الجهال من أن في الحجر الأسود خاصة ترجع إلى ذاته، وفيه بيان السنن بالقول والفعل، وأن الإمام إذا خشي على أحد من فعله فساد اعتقاده أن يبادر إلى بيان الأمر ويوضح ذلك.\n\n(٣) هو عبد الله بن سرجس - بفتح السين وكسر الجيم - المزني، حليف بني مخزوم، صحابي، سكن البصرة، له سبعة عشر حديثًا. انفرد له مسلم بحديث.\n(٤) أخرجه البخاري ٣ / ٣٦٩ في الحج، باب ما ذكر في الحجر الأسود، وباب الرمل في الحج والعمرة، وباب تقبيل الحجر، ومسلم رقم (١٢٧٠) في الحج، باب استحباب تقبيل الحجر الأسود، والموطأ ١ / ٣٦٧ في الحج، باب تقبيل الركن الأسود في الاستلام، والترمذي رقم (٨٦٠) في الحج، باب ما جاء في تقبيل الحجر، وأبو داود رقم (١٨٧٣) في المناسك، باب في تقبيل الحجر، والنسائي ٥ / ٢٢٧ في الحج، باب تقبيل الحجر، وأخرجه ابن ماجة أيضًا رقم (٢٩٤٣) في المناسك، باب استلام الحجر، والدارمي ⦗١٧٥⦘ ١ / ٥٢ و٥٣ في المناسك، باب في تقبيل الحجر الأسود، وأحمد في المسند ١ / ٢١ و٢٦ و٣٤ و٣٥ و٣٩ و٤٦ و٥١ و٥٣ و٥٤، وفي الباب من حديث عبد الله بن عباس وعبد الله بن عمر وعبد الله بن سرجس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٦) (٩٩) قال: حدثنا أسود بن عامر قال: حدثنا زهير. وفي (١/٢٦) (١٧٦) قال: حدثنا أبو معاوية. وفي (١/٤٦) (٣٢٥) قال: حدثنا محمد بن عبيد. والبخاري (٢/١٨٣) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، ومسلم (٤/٦٧) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة، وزهير بن حرب، وابن نمير، جميعا عن أبي معاوية. وأبو داود (١٨٧٣) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. والترمذي (٨٦٠) قال: حدثنا هناد، قال: حدثنا أبو معاوية. والنسائي (٥/٢٢٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عيسى بن يونس وجرير.\nستتهم - زهير، وأبو معاوية، ومحمد بن عبيد، وسفيان الثوري، وعيسى، وجرير- عن الأعمش، عن إبراهيم، عن عابس بن ربيعة، فذكره.\n(*) ومالك (الموطأ) (٨٣٥) في الحج - باب تقبيل الركن الأسود في الاستلام، قال: عن هشام بن عروة، عن أبيه، أن عمر فذكره.","vol":"3","page":173},{"text":"١٤٤٠ - (خ م د س) عبد الله بن عمر بن الخطاب -﵄- قال: «لَمْ أَرَ رسولَ الله -ﷺ- يَسْتَلِمُ من الْبَيْت إلا الرُّكْنَيْنِ الْيَمانِيَّيْنِ (١)» . ⦗١٧٦⦘\nوفي رواية «يمسح» مكان «يستلم»\nوفي رواية لمسلم: «لم يكن يستلم من أَركان البيت إلا الرُّكْنَ الأسْوَدَ، والَّذي يَليهِ، من نحو دورِ الْجُمَحِيِّينَ» .\nوفي أخرى للبخاري ومسلم قال: «ما تَرَكنَا اسْتلامَ هَذَيْن الرُّكنَيْنِ: اليمانيِّ والحجَرِ في شدَّةٍ ولا رَخاءٍ، مُنْذُ رأيتُ رسولُ الله -ﷺ- يَسْتَلِمُهُما» .\nوفي أخرى لهما: قال نافع: «رأيتُ ابْنَ عمر يَسْتلم الحجَرَ بيدهِ، ثمَّ قَبَّلَ يَدَه، وقال: ما تَرَكْتُهُ مُنْذُ رأيتُ رسولَ الله -ﷺ- يفعله» .\nوفي أخرى: قال: «قلتُ لنافعِ: أكان ابنُ عمر يَمْشي بين الركنين؟ قال: إنما كان يمشي ليكونَ أيسَرَ لاستِلامِهِ» .\nوأخرج أبو داود الرواية الأولى.\nوله في أخرى: قال: «كان رسولُ الله -ﷺ- لا يدَعُ أنْ يَسْتَلِمَ ⦗١٧٧⦘ الرُّكْنَ اليمانيَّ والحجَرَ في كُلِّ طوافه، قال: وكان عبد الله بن عمر يَفْعَلُهُ» .\nوأخرج النسائي الرواية الأولى، والثانية، والثالثة.\nوله في أخرى «أنَّ النبيَّ -ﷺ- كان يستَلِم الركن اليمانيَّ والحجَرَ في كُلِّ طوافِهِ» .\nوفي أخرى «كان لا يستلم إلا الحجرَ والركن اليمانيَّ» .\nوفي رواية للبخاري والنسائي: قال «سألَ رَجُلٌ ابْنَ عُمَرَ عن استِلام الحجَرِ؟ فقال: رأَيتُ رسولَ الله -ﷺ- يستلمه ويُقَبِّلُهُ، قال: أرأيت: إن زُحِمْتُ؟ أرأَيتَ: إن غلِبْتُ؟ قال: اجْعَل «أرأيتَ» باليمنِ، رأيتُ رَسولَ الله -ﷺ- يستَلمُهُ ويقبِّلُهُ» .\nورأيتُ الحميديَّ قد أَخرج هذه الرواية في كتابه في أفراد البخاري، ولم يُضفها إلى الروايات التي أخرجها للبخاري ومسلم، المقدَّم ذِكْرُها، وحيث رأيتُ المعنى فيها واحدًا، أضَفْتُ هذه الرواية إلى باقي الروايات، ونَبَّهْتُ على ما فعله الحميديُّ (٢) . ⦗١٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اجعل «أرأيت» باليمن) أي: اجعل سؤالك هذا واعتراضك بعيدًا عنك حتى كأنه باليمن، وأنت بموضعك هذا.\n_________\n(١) قال النووي في \" شرح مسلم \" ١ / ٤١٢: فالركنان اليمانيان: هما الركن الأسود والركن اليماني، وإنما قيل لهما \" اليمانيان \" للتغليب، كما قيل في الأب والأم: الأبوان، وفي الشمس والقمر: القمران، وفي أبي بكر وعمر: العمران، وفي الماء والتمر: الأسودان، ونظائره مشهورة.\nواليمانيان: بتخفيف الياء، هذه اللغة الفصيحة المشهورة، وحكى سيبويه والجوهري وغيرهما فيها لغة أخرى: بالتشديد، فمن خفف قال: هي نسبة إلى اليمن، فالألف عوض عن إحدى ياءي النسب، فتبقى الياء الأخرى مخففة، ولو شددناها لكان جمعًا بين العوض والمعوض عنه، وذلك ممتنع، ومن شدد قال: الألف في \" اليمان \" زائدة، وأصله: اليمني، فتبقى الياء مشددة، وتكون الألف زائدة، كما زيدت النون في \" صنعاني، ورقباني \" ونظائر ذلك، والله أعلم.\nوأما قوله: \" يمسح \" فمراده: يستلم.\nواعلم: أن للبيت أربعة أركان: الركن الأسود، والركن اليماني - ويقال لهما: اليمانيان كما سبق - وأما الركنان الآخران، فيقال لهما: الشاميان، فالركن الأسود فيه فضيلتان، إحداهما: كونه على قواعد إبراهيم ﷺ، والثانية: كونه فيه الحجر الأسود. وأما اليماني: ففيه فضيلة واحدة، وهي كونه على قواعد إبراهيم ﵇. وأما الركنان الآخران: فليس فيهما شيء من هاتين الفضيلتين، فلهذا خص الحجر الأسود بشيئين: الاستلام والتقبيل، للفضيلتين، وأما اليماني فيستلمه ولا يقبله؛ لأن فيه فضيلة واحدة. وأما الركنان الآخران فلا يقبلان ولا ⦗١٧٦⦘ يستلمان، والله أعلم.\nوقد أجمعت الأمة على استحباب استلام الركنين اليمانيين، واتفق الجماهير على أنه لا يمسح الركنين الآخرين، واستحبه بعض السلف. وممن كان يقول باستلامهما: الحسن والحسين ابنا علي بن أبي طالب ﵃، وابن الزبير، وجابر بن عبد الله، وأنس بن مالك، وعروة بن الزبير، وأبو الشعثاء جابر بن زيد ﵃. قال القاضي أبو الطيب: أجمعت أئمة الأمصار والفقهاء على أنهما لا يستلمان، قال: وإنما كان فيه خلاف لبعض الصحابة والتابعين، وانقرض الخلاف، وأجمعوا على أنهما لا يستلمان، والله أعلم.\n\n(٢) أخرجه البخاري ٣ / ٣٧٩ في الحج، باب من لم يستلم إلا الركنين اليمانيين، وباب الرمل في الحج والعمرة، وباب تقبيل الحجر، ومسلم رقم (١٢٦٧) في الحج، باب استحباب استلام الركنين اليمانيين، وأبو داود رقم (١٨٧٤) في المناسك، باب تقبيل الحجر، والنسائي ٥ / ٢٣١ و٢٣٢ في الحج، باب استلام الركنين في كل طواف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٩٨)، ٢ ٥٦ قال: ثنا عبد الرزاق، قال: نا معمر.\n٢ - وأخرجه أحمد (٢/١٢٠) (٦٠١٧) قال: حدثنا هاشم بن القاسم، وإسحاق بن عيسى. والبخاري (٢/١٨٦) قال: حدثنا أبو الوليد. ومسلم (٤/٦٥) قال: حدثنا يحيى بن يحيى (ح) وحدثنا قُتيبة. وأبو داود (١٨٧٤) قال: حدثنا أبو الوليد الطيالسي..والنسائي (٥/٢٣٢) قال: أخبرنا قُتيبة. خمستهم -هاشم ابن القاسم، وإسحاق بن عيسى، وأبو الوليد الطيالسي، ويحيى بن يحيى، وقُتيبة بن سعيد- عن الليث بن سعد.\n٣ - وأخرجه مسلم (٤/٦٥) قال: حدثني أبو الطاهر، وحرملة. وابن ماجة (٢٩٤٦) قال: حدثنا أحمد بن عمرو بن السرح المصري. والنسائي (٥/٢٣٢) قال: أخبرنا أحمد بن عمرو، والحارث بن مسكين، قراءة عليه وأنا أسمع. وابن خزيمة (٢٧٢٥) قال: حدثنا يونس. أربعتهم -أبو الطاهر أحمد بن عمرو، وحرملة، والحارث، ويونس بن عبد الأعلى- عن عبد الله بن وهب، قال: أخبرني يونس.\nثلاثتهم - معمر، والليث، ويونس بن يزيد - عن الزهري، عن سالم، فذكره.\nوالرواية الصحيحة الأخرى، فعن نافع عنه:\nأخرجها أحمد (٢/٣) (٤٤٦٣)، و(٢/٣٣) (٤٨٨٨)، و(٢/٤٠) (٤٩٨٦)، (٢/٥٩) (٥٢٣٩)، و(٢/١٠٨) (٥٨٧٥) (والدارمي (١٨٤٥)، والبخاري (٢/١٨٥)، ومسلم (٤/٦٦)، والنسائي (٥/٢٣٢)، وابن خزيمة (٢٧١٥) . - أما رواية: «أرأيت إن زحمت أرأيت إن غلبت» ..\nأخرجها أحمد (٢/١٥٢) (٦٣٩٦)، والبخاري (٢/١٨٦)، والترمذي (٨٦١)، والنسائي (٥/٢٣١) .\nعن حماد بن زيد، عن الزبير بن عربي، فذكره.","vol":"3","page":175},{"text":"١٤٤١ - (د) عمرو بن شعيب عن أبيه -﵃ (١) - قال: «طُفْتُ مع عبد الله - يعني أباه - فلما جِئْنَا دُبُرَ الكعبَةِ قلتُ: ألا تَتَعَوَّذُ؟ قال: نَعُوذُ بالله من النَّار، ثم مَضَى حتَّى استلم الْحَجَرَ، فأقام بين الركن والباب. فوضعَ صَدْرَهُ ووجهَهُ وذِراعَيْهِ وكَفَّيهِ هكذا - وبَسطهما بَسطًا - ثم قال: هكذا رأيتُ رسولَ الله -ﷺ- يفعلُه» . أخرجه أبو داود (٢) .\n_________\n(١) ووقع عند ابن ماجة \" عن أبيه عن جده \" فيكون شعيب ومحمد طافا جميعًا مع عبد الله.\n(٢) رقم (١٨٩٩) في المناسك، باب الملتزم، وأخرجه ابن ماجة أيضًا رقم (٢٩٦٢) في المناسك، باب الملتزم، وفي إسناده المثنى بن الصباح، وهو ضعيف اختلط بآخره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (١٨٩٩) قال: ثنا مسدد، قال: ثنا عيسى بن يونس، وابن ماجة (٢٩٦٢) قال: ثنا محمد بن يحيى، قال: ثنا عبد الرزاق.\nكلاهما - عيسى، وعبد الرزاق- عن المثنى بن الصباح، عن عمرو بن شعيب، عن أبيه، فذكره.\nقلت: فيه المثنى بن الصباح، وهو ضعيف.","vol":"3","page":178},{"text":"١٤٤٢ - (خ م ت) عبد الله بن عباس -﵄- قال: أبو الطُّفَيْلِ: «كُنتُ مع ابن عباسٍ، ومعاويةُ لاَ يَمُرُّ بِرُكْنٍ إلا استلمه، فقال له ابن عباس: إنَّ النبيَّ -ﷺ- لم يكن يستلم إلا الحجرَ الأسودَ والرُّكْنَ اليمانيَّ، فقال معاوية: لَيْسَ شيءٌ من البَيْتِ مَهجورًا» . هذه رواية الترمذي.\nوفي رواية مسلم: أنَّه سَمِعَ ابنَ عَبَّاسٍ يقول «لم أر رسول الله ⦗١٧٩⦘ ﷺ- يستَلِمُ غير الرُّكْنيْنِ اليمانِيَّيْنِ» .\nوفي رواية البخاري عن أبي الشَّعْثَاءِ - جابرِ بنِ زَيْدٍ - قال: «ومَنْ يَتَّقي شَيْئًا من البيت (١)؟ وكان معاوَيةُ يستَلِمُ الأَركانَ، فقال له ابْنُ عباس: إنَّهُ لا يُستَلَمُ هَذَانِ الركنانِ، فقال: ليس شيءٌ من البيت مهجورًا، وكان ابنُ الزبَيْرِ يَسْتَلمُهُنَّ كُلَّهُنَّ» .\nهذا الحديث أخرجه الحميديُّ في أفراد البخاري، فذكر رواية البخاري، ثم قال عقيبه: وأخرج مسلم من حديث قتادة عن أبي الطفيل، وذكر رواية مسلم، وكان من حقه: أن يجعل الحديث في المتفق، لا في الأفراد، ثم لم يذكر رواية مسلم في أفراده، وهذا بخلاف عادته، والله أعلم (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": \" من \" في قوله: \" ومن يتقي \" استفهامية على سبيل الإنكار.\n(٢) أخرجه البخاري ٣ / ٣٧٩ في الحج، باب من لم يستلم إلا الركنين اليمانيين، ومسلم رقم (١٢٦٩) في الحج، باب استحباب استلام الركنين اليمانيين، والترمذي رقم (٨٥٨) في الحج، باب ما جاء في استلام الحجر والركن اليماني، وأخرجه أيضًا أحمد في المسند ١ / ٣٣٢ و٣٧٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢٤٦) (٢٢١٠) قال: حدثنا حسن بن موسى، قال: حدثنا أبو خيثمة. وفي (١/٣٣٢) (٣٠٧٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، والثوري، وفي (١/٣٧٢) (٣٥٣٣) قال: حدثنا روح، قال: حدثنا الثوري، والترمذي (٨٥٨) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، ومعمر، ثلاثتهم - أبو خيثمة، ومعمر، وسفيان الثوري - عن عبد الله بن عثمان بن خثيم.\n٢ - وأخرجه أحمد (١/٣٧٢) (٣٥٣٢) قال: حدثنا روح، قال: حدثنا سعيد. (ح) وعبد الوهاب، عن سعيد،، ومسلم (٤/٦٦) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب، قال: أخبرنا عمرو بن الحارث. كلاهما - سعيد، وعمرو بن الحارث - عن قتادة بن دعامة.\nكلاهما - عبد الله بن عثمان، وقتادة - عن أبي الطفيل، فذكره.\nرواية عمرو بن الحارث عن قتادة مختصرة على: «لم أر رسول الله -ﷺ- يستلم غير الركنين اليمانيين»، وليس فيها ذكر (معاوية) .\nأما رواية مجاهد، عنه:\nأخرجها أحمد (١/٢١٧) ١٨٧٧.","vol":"3","page":178},{"text":"١٤٤٣ - (س) حنظلة -﵀ (١) - قال: «رأيتُ طَاوُسًا يَمُرُّ ⦗١٨٠⦘ بالرُّكن، فإن وَجَدَ عليه زِحامًا مَر ولم يُزَاحِمْ، وإذا رآه خاليًا، قَبَّلَهُ ثلاثًا، ثم قال: رأيتُ ابن عباس فعل ذلك، وقال ابنُ عباس: رأيتُ عمر بن الخطاب -﵁- فَعَل مثلَ ذلك، ثم قال: إنك حَجَرٌ لا تنفَعُ ولا تَضُرٌ، ولولا إنِّي رأيتُ رسولَ الله -ﷺ- قَبَّلَكَ ما قَبَّلْتُكَ، ثم قال عمر: رأيتُ رسولَ الله -ﷺ- فعل ذلك» . أخرجه النسائي (٢) .\n_________\n(١) هو حنظلة بن أبي سفيان بن عبد الرحمن بن صفوان بن أمية الجمحي المكي، روى عن سالم بن عبد الله بن عمر، وسعيد بن ميناء، وطاوس، وغيرهم، وعنه الثوري، وحماد بن عيسى الجهني، والوليد بن مسلم وغيرهم، وقد وقع في المطبوع بتحقيق الشيخ حامد الفقي: هو حنظلة بن خويلد العنزي، وهو خطأ، والصواب ما أثبتناه.\n(٢) ٥ /٢٢٧ في الحج، باب كيف يقبل الحجر، وفي إسناده الوليد بن مسلم وهو ثقة، ولكنه كثير التدليس والتسوية. ولكن يشهد لهذا الحديث حديث عابس بن ربيعة في الصحيحين، وقد تقدم برقم (١٤٣٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه النسائي (٥/٢٢٧) قال: نا عمرو بن عثمان، قال: ثنا الوليد، عن حنظلة فذكره.\nقلت: فيه الوليد بن مسلم، وهو كثير التدليس.","vol":"3","page":179},{"text":"١٤٤٤ - (ط) عروة بن الزبير -﵄-: أنَّ رسول الله -ﷺ- قال لابْنِ عَوْفٍ: «كيف صَنَعتَ يا أبا محمد في استلام الركن الأسود؟ قال استلمتُ، وتَركْتُ، فقال رسولُ الله -ﷺ-: أصَبْتَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ /٣٦٦ في الحج، باب الاستلام في الطواف من حديث مالك عن هشام بن عروة عن أبيه عروة بن الزبير عن رسول الله ﷺ وهو مرسل، فإن عروة بن الزبير لم يدرك رسول الله ﷺ.\nقال الزرقاني في \" شرح الموطأ \": وقد أخرجه ابن عبد البر موصولًا من طريق سفيان الثوري، عن هشام بن عروة، عن أبيه عروة بن الزبير، عن عبد الرحمن بن عوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (الموطأ) (٨٣٣) في الحج - باب الاستلام في الطواف قال: عن هشام بن عروة، عن أبيه، فذكره.\nوقال الزرقاني في شرح الموطأ (٢/٤٠٦): مرسل، أخرجه ابن عبد البر موصولا من طريق أبي نعيم الفضل ابن دكين، قال: ثنا سفيان الثوري، عن هشام، عن أبيه، عن عبد الرحمن بن يونس، فذكره.","vol":"3","page":180},{"text":"١٤٤٥ - (د) عبد الله بن الخطاب -﵄- «أنَّهُ أُخْبِرَ بقول عائشَةَ (١): إنَّ الْحجْرَ بَعْضُهُ لَيْسَ من ⦗١٨١⦘ البَيْتِ (٢)، قال ابنُ عمر: والله، إني لأَظنُّ عائِشَةَ - إن كانت سمعت هذا من رسول الله -ﷺ- إنِّي لأَظنُّ رسولَ الله -ﷺ- لَمْ يَتْرُكِ اسْتلامَهُما إلا لأَنَّهما (٣) ليسا على قواعِدِ البَيْت، ولا طَافَ الناسُ من وراء الحجْرِ إلا لذلك» . أخرجه أبو داود (٤) .\n_________\n(١) كذا في رواية أبي داود \" عن سالم، عن ابن عمر أنه أخبر \" بصيغة المجهول. ولفظه عن مالك ١ / ٣٦٣ في الحج، باب ما جاء في بناء الكعبة، وعند البخاري ٣ / ٣٥١ في الحج، باب فضل مكة وبنيانها، ومسلم رقم (١٣٣٣) في الحج، باب نقض الكعبة وبنائها. \" عن سالم بن عبد الله أن عبد الله بن محمد بن أبي بكر الصديق أخبر عبد الله \" بفتح همزة \" أخبر \" ونصب \" عبد الله \" على المفعولية. قال الحافظ في \" الفتح \": وظاهره أن سالمًا كان حاضرًا لذلك، فيكون من روايته عن عبد الله ⦗١٨١⦘ ابن محمد، وقد صرح بذلك أبو أويس عن ابن شهاب، لكنه سماه عبد الرحمن بن محمد، فوهم.\nوقد ذكر الحديث الشيخ حامد الفقي في المطبوع من رواية مسلم وقال: هذا الحديث كان بهامش أصل الجامع، ولعل بعض من قرأ النسخة أضافه توضيحًا لرواية أبي داود، وليس في الأصول التي بين أيدينا.\n\n(٢) لفظه في نسخ أبي داود المطبوعة: \" إن الحجر بعضه من البيت \". وظاهر رواية البخاري أن الحجر كله من البيت، وانظر فتح الباري ٣ / ٣٥٤ في الحج، باب فضل مكة وبنيانها.\n\n(٣) لفظه في نسخ أبي داود المطبوعة: إلا أنهما.\n\n(٤) رقم (١٨٧٥) في المناسك، باب استلام الأركان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود ١٨٧٥ قال: ثنا مخلد بن خالد، قال: ثنا عبد الرزاق، قال: نا معمر، عن الزهري، عن سالم، فذكره.\nوبنحوه عن عائشة:\nأخرجه مالك (الموطأ) (ص٢٣٨)، وأحمد (٦/، ١١٣، ١٧٦ ٢٤٧) والبخاري (٢/، ١٧٩ ٤/، ١٧٧ ٦/٢٤)، ومسلم (٤/٩٧)، والنسائي (٥/٢١٤)، وابن خزيمة ٢٧٢٦.","vol":"3","page":180},{"text":"١٤٤٦ - (ت س) عبيد بن عمير -﵀- «أن ابْنَ عمر كان يُزاحِمُ على الركنين، فقلت: يا أبا عبْد الرحْمَنِ، إنك تُزاحِمُ على الركنينِ زِحَامًا ما رأيت أحَدًا من أصحابِ رسول الله -ﷺ- يُزاحمُهُ؟ فقال: إن أفْعَلْ، فإني سمعتُ رسول الله -ﷺ- يقول: إنَّ مَسْحَهما كَفَّارَةٌ لِلخَطايا، وسمعتُهُ يقول: من طاف بهذا البيت أُسْبُوعًا فأحصاهُ: كان كعتق رقبة يقول: لا يَرفَعُ قَدَمًا، ولا يَضعُ قَدَمًا، إلا حَطَّ الله عنه بها خِطِيئة، وكتب له بها حسنة» . هذه رواية الترمذي.\nوقال الترمذي: وروي أيضًا عن ابن عُبَيْدِ بن عُمَيْرٍ، ولم يذكر: عن أبيه. ⦗١٨٢⦘\nوفي رواية النسائي أنه قال له: «يا أبا عبد الرحمن، ما أراك تستلم إلا هذين الركنين؟ قال: إني سمعت رسولَ الله -ﷺ- يقول: إنَّ مَسْحَهُما يَحُطَّانِ الْخطيئةَ، وسمعتهُ يقول: من طَافَ سَبعًا، فهو كعِتْق رَقَبَةٍ» (١) .\n_________\n(١) أخرجه الترمذي رقم (٩٥٩) في الحج، باب ما جاء في استلام الركنين، والنسائي ٥ / ٢٢١ في الحج، باب ذكر الفضل في الطواف بالبيت، وأخرجه أيضًا أحمد في المسند ٢ / ١١ وفي سنده عطاء بن السائب، وهو صدوق، لكنه اختلط، وروايته عند الترمذي عن جرير عن عطاء بن السائب، وما سمع منه جرير ليس من صحيح حديثه. لكن روايته عند النسائي عن حماد بن زيد قبل أن يتغير، وروايته عنه جيدة، ولذلك قال الترمذي: حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣) (٤٤٦٢) قال: حدثنا هشيم. وفي (٢/٨٨) (٥٦٢١) قال: حدثنا عبد الرزاق، قال: حدثنا معمر والثوري، وفي (٢/٩٥) (٥٧٠١) قال: حدثنا روح، قال: حدثنا همام. وعبد بن حميد (٨٣١) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، والثوري، وفي (٨٣٢) قال: حدثنا عمر ابن سعد، عن أبي الأحوص. والترمذي (٩٥٩) قال: حدثنا قتيبة، قال: حدثنا جرير، وابن خزيمة (٢٧٢٩) قال: حدثنا يعقوب الدورقي، قال: حدثنا هشيم، وفي (، ٢٧٣٠ ٢٧٥٣) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير (ح) وحدثنا علي بن المنذر، قال: حدثنا ابن فضيل، وفي (٢٧٣٠) قال: حدثنا الحسن بن الزعفراني.\nسبعتهم - هشيم، ومعمر، والثوري، وهمام، وأبو الأحوص، وجرير، وابن فضيل - عن عطاء بن السائب، عن عبد الله بن عبيد بن عمير، عن أبيه، فذكره.\n(*) أخرجه أحمد (٢/١١) (٤٥٨٥) قال: حدثنا سفيان، والنسائي (٥/٢٢١) قال: أنبأنا قتيبة، قال: حدثنا حماد. كلاهما - سفيان، وحماد- عن عطاء بن السائب، عن عبد الله بن عبيد بن عمير، عن ابن عمر فذكره. ليس فيه (عن أبيه) .\nوقال الترمذي: وروى حماد بن زيد عن عطاء بن السائب، عن ابن عبيد بن عمير، عن ابن عمر نحوه، ولم يذكر فيه عن أبيه، وقال أيضا: هذا حديث حسن.\nقلت: فيه العطاء بن السائب، قال عنه الإمام أحمد: ثقة رجل صالح، من سمع منه قديما فسماعه صحيح، ومن سمع منه حديثا فسماعه ليس بشيء، وقال أبو حاتم الرازي: قديم السماع من عطاء: سفيان وشعبة وقد استثنى غير واحد من الأئمة معهما حماد بن زيد.","vol":"3","page":181},{"text":"١٤٤٧ - (ط) عبد الله بن عباس -﵄- كانَ يقولُ: «ما بَيْنَ الركْنِ والبابِ: الْمُلْتَزَمُ» . أخرجه الموطأ (١) .\n_________\n(١) ١/ ٤٢٤ في الحج، باب جامع الحج بلاغًا، وإسناده منقطع. قال الزرقاني في \" شرح الموطأ \": هكذا رواه ابن وضاح عن يحيى، وهو الصواب. وفي رواية ابنه عبيد الله: ما بين الركن والمقام، وهو خطأ لم يتابع عليه، وقد تقدم بمعناه رقم (١٤٤١)، وسنده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه مالك (الموطأ) ٩٨٠ بلاغا في الحجة - باب جامع الحج، فذكره.","vol":"3","page":182},{"text":"١٤٤٨ - (ط) مالك بن أنس -﵀- قال بَلَغَني: أَنَّ رسول الله -ﷺ- «كان إذا قضى طَوافَهُ، وركع الرَّكعْتَيَنِ وأراد أن يَخْرُجَ إلى السَّعي (١): استَلمَ الرُّكْنَ الأسْودَ قبل أن يَخْرُجَ» . أخرجه الموطأ (٢) .\n_________\n(١) في الموطأ المطبوع: وأراد أن يخرج إلى الصفا والمروة.\n(٢) ١ / ٣٦٦ في الحج، باب الاستلام في الطواف بلاغًا، وإسناده منقطع، لكن صح هذا المعنى في رواية مسلم الطويلة في صفة حجة النبي ﷺ رقم (١٢١٨)، وأبي داود رقم (١٩١٥) وابن ماجة (٣٠٧٤): ثم رجع إلى الركن فاستلمه، ثم خرج من الباب إلى الصفا فلما دنا من الصفا قرأ ﴿إن الصفا والمروة من شعائر الله﴾ ... الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٨٣٢) بلاغا في الحج - باب الاستلام في الطواف، فذكره.\nوقال الزرقاني في «شرح الموطأ» (٢/٤٠٦): صح في مسلم، وأبي داود وغيرهما في الحديث الطويل في صفة الحجة النبوية عن جابر.","vol":"3","page":182},{"text":"١٤٤٩ - () عبد الرحمن بن عوف - ﵁ - قال: سمعتُ رجلًا يقول: قال رسولُ الله -ﷺ- لعمر بن الخطَّابِ: «يا أَبا حَفْصٍ، إنَّكَ فيك فَضْلُ قُوَّةٍ، فلا تُؤذِ الضَّعيِفَ، إذا رأَيتَ الرُّكنَ خِلْوًا فاستلم، وإلا كَبِّرْ وامْضِ، قال: ثم سمعتُ عمر يقول لرجلٍ: لا تؤذ النَّاسَ بِفَضْلِ قُوَّتِكَ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه الشافعي في مسنده ٢ / ٤٣ بدائع المنن في ترتيب السنن للبنا، في الحج، باب النهي عن الزحام على تقبيل الحجر الأسود. ورواه أيضًا أحمد في المسند عن عمر نفسه رقم (١٩٠) وفي إسناده رجل مجهول، وهو الذي روى عنه أبو يعفور العبدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه من زيادات رزين على الأصول.\nوبنحوه أخرجه أحمد (١/٢٨) (١٩٠) قال: ثنا وكيع، قال: ثنا سفيان، عن أبي يعفور العبدي، قال: سمعت شيخا بمكة في إمارة الحجاج يحدث، فيذكره.","vol":"3","page":183},{"text":"<span data-type=\"title\" id=toc-334>النوع الثالث: في ركعتي الطواف</span>\n١٤٥٠ - (خ) نافع مولى عبد الله بن عمر -﵄- قال: «كان ابن عمر يصلي لكل أُسبوع (١) ركعتين» . أخرجه البخاري تعليقًا (٢) . ⦗١٨٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أسبوع): الأسبوع: سبع مرات، ومنه أسبوع الأيام لاشتماله على سبعة أيام.\n_________\n(١) في البخاري المطبوع: سبوع بضم السين والباء: لغة في الأسبوع، قال ابن التين: جمع سبع بضم السين وسكون الباء، كبرد وبرود.\n(٢) ٣ / ٣٨٨ تعليقًا بصيغة الجزم في الحج، باب صلى النبي ﷺ لسبوعه ركعتين. قال الحافظ في \" الفتح \": وصله عبد الرزاق عن الثوري عن موسى بن عقبة عن سالم بن عبد الله عن ابن عمر أنه كان يطوف بالبيت سبعًا ثم يصلي ركعتين. وعن معمر عن أيوب عن نافع أن ابن عمر كان يكره قرن الطواف، ويقول: على كل سبع صلاة ركعتين، وكان لا يقرن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا بصيغة الجزم في الحج - باب صلى النبي -ﷺ- لسبوعه ركعتين.\nوقال الحافظ في «الفتح» (٣/٥٦٧): وصله عبد الرزاق عن الثوري عن موسى بن عقبة عن سالم بن عبد الله، عن ابن عمر فذكره، وعن معمر، عن أيوب، عن نافع، أن ابن عمر كان يكره قرن الطواف ويقول: على كل سبع صلاة ركعتين، وكان لا يقرن.","vol":"3","page":183},{"text":"١٤٥١ - () عروة بن الزبير قال: «كانَ عبدُ الله بن الزبير يَقْرِنُ بين الأَسابيع، ويُسْرِعُ المشيَ، ويذكرُ أَنَّ عائشةَ كانت تَفْعَلُهُ، ثُمَّ تُصَلِّي لِكُلِّ أُسْبُوعٍ رَكْعَتيْنِ» .\nوفي رواية: «أنَّهُ كان يطوفُ بعد الْفَجْرِ، ويُصَلِّي ركْعَتَيْنِ، وكان إذا طاف، يُسْرِعُ في المشي» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.","vol":"3","page":184},{"text":"١٤٥٢ - () امرأةٌ كاَنتْ تخدُمُ عائشةَ -﵂- أنها طَافَتْ معها أربَعةَ أَسابِيعَ مَقرُونَة، ثم رَكَعَتْ لِكُلِّ أُسبُوعِ رَكعَتَينِ، قالت: «ويُستَحبُّ لِكُلِّ أُسبوعٍ ركعتانِ (١)، ويُستَحَبُّ استلام الركن في كل وتْرٍ» . أخرجه (٢) .\n_________\n(١) في الأصل: ويستحب لكل أسبوع ركعتين.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.","vol":"3","page":184},{"text":"١٤٥٣ - (ط) عبد الرحمن بن عبد القاريُّ «أنَّهُ طَافَ بالبيت مع عمر بن الخطاب -﵁-، بعد صلاة الصبح، فلما قَضَى عُمَرُ طَوَافَهُ نَظَرَ، فلم يَرَ الشَّمْسَ، فَرَكِبَ حتَّى أنَاخَ بِذِي طُوى، فَصَلَّى ⦗١٨٥⦘ ركعتين» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٦٩ في الحج، باب الصلاة بعد الصبح والعصر في الطواف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) ٨٣٧ في الحج - باب الصلاة بعد الصبح والعصر في الطواف، قال: عن ابن شهاب، عن حميد بن عبد الرحمن بن عوف، أن عبد الرحمن بن عبد القاري، فذكره.","vol":"3","page":184},{"text":"١٤٥٤ - (خ) إسماعيل بن أمية -﵀- قال: «قُلْتُ للزهريِّ: إنَّ عطاء يقولُ تُجْزِئُهُ الْمكْتُوبَةُ من رَكْعتَي الطَّوافِ، فقال: اتِّبَاعُ السُّنةِ أَفْضَلُ، لم يَطُفْ رسولُ الله -ﷺ- قَطُّ أُسبوعًا إلا صلَّى له رَكْعَتَينِ» . أخرجه البخاري تعليقًا (١) .\n_________\n(١) ٣ / ٣٨٨ تعليقًا بصيغة الجزم في الحج، باب صلى النبي ﷺ لسبوعه ركعتين. قال الحافظ في \" الفتح \": وصله ابن أبي شيبة مختصرًا قال: حدثنا يحيى بن سليم عن إسماعيل بن أمية عن الزهري قال: مضت السنة أن مع كل أسبوع ركعتين، ووصله عبد الرزاق عن معمر عن الزهري بتمامه. وأراد الزهري أن يستدل على أن المكتوبة لا تجزئ عن ركعتي الطواف بما ذكره من أنه ﷺ لم يطف أسبوعًا قط إلا صلى ركعتين، وفي الاستدلال بذلك نظر، لأن قوله: إلا صلى ركعتين، أعم من أن يكون نفلًا أو فرضًا، لأن الصبح ركعتان، فيدخل في ذلك، لكن الحيثية مرعية، والزهري لا يخفى عليه هذا القدر، فلم يرد بقوله: إلا صلى ركعتين، أي من غير المكتوبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا بصيغة الجزم في الحج - باب صلى النبي -ﷺ- لسبوعه ركعتين. وقال الحافظ في الفتح (٣/٥٦٧): وصله ابن أبي شيبة مختصرا، قال: ثنا يحيى بن سليم، عن إسماعيل ابن أمية، عن الزهري، قال: «مضت السنة أن مع كل أسبوع ركعتين»، ووصله عبد الرزاق، عن معمر، عن الزهري بتمامه.","vol":"3","page":185},{"text":"١٤٥٥ - (ت) جابر بن عبد الله -﵄- أنَّ رسولَ الله -ﷺ- «قرأ في رَكْعتي الطَّوافِ: سُورتي الإخْلاصِ: ﴿قل يا أيها الكافرون﴾، و﴿قُلْ هو الله أحدٌ﴾» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٨٦٩) في الحج، باب ما يقرأ في ركعتي الطواف، وفي سنده عبد العزيز بن عمران الزهري المدني الأعرج المعروف بابن ثابت، وهو متروك، كما قال الحافظ في \" التقريب \": احترقت كتبه، فحدث من حفظه فاشتد خلطه. ولكن يشهد لهذا الحديث حديث جابر الطويل عند مسلم رقم (١٢١٨) في صفة حجة النبي ﷺ: كان يقرأ (يعني رسول الله ﷺ) في الركعتين (أي ركعتي الطواف) قل هو الله أحد، وقل يا أيها الكافرون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح موقوفا:\n١ - أخرجه الحميدي (١٢٦٧)، والترمذي (٨٦٢) و(٢٩٦٧) قال: حدثنا ابن أبي عمر. وابن خزيمة (٢٧٥٦) قال: حدثنا عبد الجبار بن العلاء. ثلاثتهم -الحميدي، وابن أبي عمر،،وعبد الجبار- قالوا: حدثنا سفيان.\n٢ - وأخرجه أبو داود (٣٩٦٩) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا حاتم بن إسماعيل. (ح) وحدثنا نصر بن عاصم، قال: حدثنا يحيى بن سعيد.\n٣ - وأخرجه ابن ماجة (١٠٠٨) و(٢٩٦٠) قال: حدثنا العباس بن عثمان الدمشقي، والنسائي (٥/٢٣٦) قال: أخبرنا عمرو بن عثمان بن سعيد بن كثير بن دينار الحمصي، كلاهما -العباس، وعمرو- عن الوليد بن مسلم، عن مالك.\n٤ - وأخرجه الترمذي (٨٦٩) قال: أخبرنا أبو مصعب المدني، قراءة، عن عبد العزيز بن عمران.\nخمستهم -سفيان، ويحيى، وحاتم، ومالك، وعبد العزيز - عن جعفر بن محمد، عن أبيه، فذكره.\n(*) في رواية سفيان لم يذكر القراءة في ركعتي الطواف.\n(*) ورواية الترمذي مختصرة على القراءة في ركعتي الطواف.\nوقال الترمذي: وهذا -أي الحديث الذي ذكره بعده - أصح من حديث عبد العزيز بن عمران. وحديث جعفر ابن محمد عن أبيه في هذا أصح من حديث جعفر بن محمد عن أبيه عن جابر عن النبي -ﷺ-، وعبد العزيز ابن عمران ضعيف في الحديث.","vol":"3","page":185},{"text":"<span data-type=\"title\" id=toc-335>الفرع الثاني: في كيفية السعي</span>\n١٤٥٦ - (ت د س) كثير بن جمهان (١) -﵀- قال: «رأيتُ عبدَ الله بنَ عمر -﵄- يَمْشي في السعي، فقلتُ له: أتَمشي في المسعى؟ قال: لئن سَعَيْتُ لقد رأيتُ رسول الله -ﷺ- يَسْعَى، ولئن مَشَيْتُ لقد رأيتُ رسولَ الله -ﷺ- يَمْشي، وأنا شيخٌ كبير» . هذه رواية الترمذي والنسائي.\nوفي رواية أبي داود عن كثيرٍ: أنَّ رَجُلًا قال لعبد الله بن عمر -﵄- بين الصفا والمروة - «يا أبا عبد الرحمن، أرَاكَ تَمْشي والنَّاسُ يَسْعَونَ - وذكر الحديثَ - إلا أنَّه قَدَّم ذِكْر المشي على السعي» (٢) .\n_________\n(١) كثير بن جمهان - بضم الجيم وسكون الميم - السلمي، ويقال: الأسلمي، أبو جعفر الكوفي، روى عن أبي هريرة وابن عمر، وأبي عياض. وعنه عطاء بن السائب، وليث بن أبي سليم.\n(٢) أخرجه الترمذي رقم (٨٦٤) في الحج، باب ما جاء في السعي بين الصفا والمروة، وأبوداود رقم (١٩٠٤) في المناسك، باب أمر الصفا والمروة، والنسائي ٥ / ٢٤١ و٢٤٢ في الحج، باب المشي بينهما، وأخرجه أيضًا ابن ماجة رقم (٢٩٨٨) في الحج، باب السعي بين الصفا والمروة، من حديث محمد بن فضيل عن عطاء بن السائب عن كثير بن جمهان، وعطاء بن السائب صدوق، لكنه اختلط، وما روى عنه محمد بن فضيل، ففيه غلط واضطراب، وكثير بن جمهان، لم يوثقه غير ابن حبان. ولكن يشهد للحديث من جهة المعنى ما في الصحيحين من حديث ابن عمر: سعى النبي ﷺ ثلاثة أشواط، ومشى أربعة في الحج والعمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٥٣) (٥١٤٣) قال: حدثنا عبد الرحمن، عن سفيان، وفي (٢/٦٠) (٥٢٥٧)، (٢/٦١) (٥٢٦٥) قال: حدثنا وكيع، عن أبيه. وفي (٢/١٢٠) (٦٠١٣) قال: حدثنا هاشم، قال: حدثنا أبو خيثمة. وأبو داود (١٩٠٤) قال: حدثنا النفيلي، قال: حدثنا زهير. وابن ماجة (٢٩٨٨) قال: حدثنا علي بن محمد، وعمرو بن عبد الله، قالا: حدثنا وكيع، قال: حدثنا أبي. والترمذي (٨٦٤) قال: حدثنا يوسف بن عيسى، قال: حدثنا ابن فضيل، والنسائي (٥/٢٤١) قال: أخبرنا محمود بن غيلان، قال: حدثنا بشر بن السري، قال: حدثنا سفيان. وابن خزيمة (٢٧٧٠) قال: حدثنا علي ابن المنذر، قال: حدثنا ابن فضيل. وفي (٢٧٧١) قال: حدثنا أبو موسى، قال: حدثنا الضحاك بن مخلد، عن سفيان. أربعتهم - سفيان، والجراح والدوكيع، وزهير بن معاوية أبو خيثمة، وابن فضيل - عن عطاء ابن السائب، عن كثير بن جهمان، فذكره.","vol":"3","page":186},{"text":"١٤٥٧ - (ط س) جابر بن عبد الله -﵄- أنَّ رسولَ الله -ﷺ-،: «كانَ إذا نَزَلَ من الصَّفَا مَشَى، حتى إذا انْصَبَّتْ قَدَمَاهُ في بطْنِ الوادي: سعَى، حتى يخرجَ منه» . أخرجه الموطأ والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انصبت): قدماه، أي: انحدرت في المسعى.\n_________\n(١) الموطأ ١ / ٣٧٤ في الحج، باب جامع السعي، والنسائي ٥ / ٢٤٣ في الحج، باب موضع المشي، وإسناده صحيح، وهو عند مسلم بمعناه في حديث جابر الطويل في صفة حجة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في الموطأ (٢٤٥) . وأحمد (٣/٣٨٨) قال: قرأت على عبد الرحمن، وحدثنا إسحاق. والنسائي (٥/٢٤٣) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه، وأنا أسمع، عن ابن القاسم. ثلاثتهم - عبد الرحمن، وإسحاق، وابن القاسم - عن مالك.\n٢ - وأخرجه الحميدي (١٢٦٨)، والنسائي (٥/٢٤٣) قال: أخبرنا محمد بن المثنى. كلاهما -الحميدي، وابن المثنى- عن سفيان.\n٣ - وأخرجه أحمد (٣/٣٣٣) قال: حدثنا روح. والنسائي في الكبرى (تحفة الأشراف) (٢٦٢٤) عن عمران بن يزيد، عن شعيب بن إسحاق، كلاهما -روح، وشعيب- عن ابن جريج،\n٤- وأخرجه النسائي (٥/٢٤٣) قال: نا يعقوب بن إبراهيم، قال: ثنا يحيى بن سعيد.\nأربعتهم -مالك، وسفيان، وابن جريج، ويحيى - عن جعفر بن محمد، عن أبيه، فذكره.","vol":"3","page":187},{"text":"١٤٥٨ - (ط ت س) جابر بن عبد الله -﵄- قال: سمعتُ رسولَ الله -ﷺ- يقولُ -حين خرج من المسجد وهو يُريدُ الصَّفا - وهو يقولُ: «نَبْدَأُ بما بَدَأَ الله به، فَبدَأ بالصَّفا» . أخرجه الموطأ والنسائي.\nوفي رواية الترمذي والنسائي: «أنَّ النبيَّ -ﷺ- حين قدم مكة - وطَافَ بالْبَيْتِ سَبعًا، فقرأ: ﴿واتَّخِذُوا من مقام إبراهيم مُصَلَّى﴾ [البقرة: ١٢٦] فَصلَّى خَلْفَ المقام، ثم أتى الحجَرَ فاسْتَلَمه، ثم قال: نَبْدَأُ بما بَدَأ الله بهِ، فَبدَأَ بالصَّفَا: وقرأ: ﴿إنَّ الصَّفا والمروةَ من شعائر الله﴾ [البقرة: ١٥٨]» (١) .\n_________\n(١) أخرجه الموطأ ١ / ٣٧٢ في الحج، باب البدء بالصفا في السعي، والترمذي رقم (٨٦٢) في الحج، باب ما جاء أنه يبدأ بالصفا قبل المروة، والنسائي ٥ / ٢٣٥ في الحج، باب القول بعد ركعتي الطواف وباب ذكر الصفا والمروة، وقد أخرجه أيضًا بمعناه مسلم رقم (١٢١٨) وأبو داود رقم (١٩٠٥) وابن ماجة رقم (٣٠٧٤) في الحج، باب صفة حجة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في (الموطأ) (٢٤٣) . وأحمد (٣/٣٨٨) قال: قرأت على عبد الرحمن، (ح) وحدثنا إسحاق، والنسائي (٥/٢٣٩) قال: أخبرنا محمد بن سلمة، قال: أنبأنا عبد الرحمن بن القاسم، ثلاثتهم - عبد الرحمن، وإسحاق، وابن القاسم - عن مالك.\n٢- وأخرجه النسائي (٥/٢٣٩) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا يحيى بن سعيد.\nكلاهما - مالك، ويحيى - قالا: حدثنا جعفر بن محمد، عن أبيه، فذكره.\nورواية الترمذي: انظر حديث رقم ١٤٣١.","vol":"3","page":187},{"text":"١٤٥٩ - () أبو هريرة - ﵁ - قال: «لمَّا خرَجَ رسولُ الله -ﷺ- إلى السَّعْي تلا: ﴿إنَّ الصَّفا والمروةَ من شعائر الله﴾ ثم قال: نَبدَأ بما بَدَأَ الله به، فَلَمَّا عَلا على الصفا - حيثُ يَنظُرُ إلى الْبَيتِ- رفع يَدَيْهِ فَجَعَلَ يذْكُرُ الله بما شَاء» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى حديث جابر الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من زيادات رزين العبدري.","vol":"3","page":188},{"text":"١٤٦٠ - () عبد الله بن عمر بن الخطاب -﵄- قال: «السعي من دَارِ بني عبَّادٍ إلى زُقَاق بني أبي حُسَينٍ. قال: وكان رسولُ الله -ﷺ- إذا طَافَ الطواف الأول خَبَّ ثلاثًا، ومَشَى أربعًا» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين. ويشهد لبعضه، وهو قوله: \" خب ثلاثًا ومشى أربعًا \" ما في الصحيحين عن ابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من زيادات رزين العبدري.","vol":"3","page":188},{"text":"١٤٦١ - (خ) عبد الله بن عباس -﵄- قال: «ليس السَّعيُ في بطن الوادي بين الصَّفا والمروة سُنَّةً (١)، إنما كان أهْلُ الْجَاهِليَّةِ يَسْعَوْنَها، ويقولون: لا نُجِيزُ البطحاءَ إلا شَدًَّا (٢)» . أخرجه البخاري (٣) . ⦗١٨٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَدًّا): الشد: العدو.\n(بالبطحاء): المراد بالبطحاء هاهنا: بطن المسعى.\n_________\n(١) قال الحافظ في \" الفتح \": إن أراد به أنه لا يستحب، فهو يخالف ما عليه الجمهور، وهو نظير إنكاره استحباب الرمل في الطواف. ويحتمل أن يريد بالسنة: الطريقة الشرعية، وهي تطلق كثيرًا على المفروض، ولم يرد السنة باصطلاح أهل الأصول، وهو ما ثبت دليل مطلوبيته من غير تأثيم تاركه.\n(٢) أي لا نقطع. والبطحاء: مسيل الوادي، تقول: جزت الموضع: إذا سرت فيه، وأجزته: إذا خلفته وراءك. وقيل: هما بمعنى. وقوله: الأشد: أي: لا نقطعها إلا بالعدو الشديد. قاله الحافظ في \" الفتح \".\n(٣) ٧ /١٢٠ في مناقب الأنصار، باب أيام الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري معلقا بصيغة الجزم في مناقب الأنصار - باب القسامة في الجاهلية.\nوقال الحافظ في «الفتح»: وصله أبو نعيم في «المستخرج» من طريق حرملة بن يحيى عن عبد الله بن وهب.","vol":"3","page":188},{"text":"١٤٦٢ - (س) صفية بنت شيبة -﵂ (١) - عن امرأة قالت: «رأيتُ رسولَ الله -ﷺ- يسعى في بطن المسيل، يقول: لا يُقْطَعُ الوادِي إلا شَدًّا» . أخرجه النسائي (٢) .\n_________\n(١) قال الحافظ في \" التقريب \": هي صفية بنت شيبة بن عثمان بن أبي طلحة، لها رؤية، وحدثت عن عائشة وغيرها من الصحابة، وفي البخاري التصريح بسماعها من النبي ﷺ. وأنكر الدارقطني إدراكها.\n(٢) ٥ / ٢٤٢ في الحج، باب السعي في بطن المسيل، وأخرجه أيضًا ابن ماجة رقم (٢٩٨٧) في المناسك، باب السعي بين الصفا والمروة، وأحمد في المسند ٦ / ٤٠٤ و٤٠٥ وجهالة الصحابية لا تضر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٠٤) قال: حدثنا عفان. والنسائي (٥/٢٤٢) قال: أخبرنا قتيبة.\nكلاهما - عفان، وقُتيبة - عن حماد بن زيد. قال: حدثنا بديل بن ميسرة، عن المغيرة بن حكيم، عن صفية بنت شيبة، فذكرته.\n(*) وأخرجه أحمد (٦/٤٠٤) قال: حدثنا روح وأبو نعيم. وابن ماجة (٢٩٨٧) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد. قالا: حدثنا وكيع.\nثلاثتهم - روح، وأبو نعيم، ووكيع - عن هشام بن أبي عبد الله الدستوائي، عن بُديل بن ميسرة، عن صفية بنت شيبة، عن أم ولد شيبة. قالت: رأيتُ رسول الله -ﷺ- يسعى بين الصفا والمروة. وهو يقول: لا يُقْطَعُ الأبطحُ إلا شَدّا. ليس فيه: «المغيرة بن حكيم» .","vol":"3","page":189},{"text":"١٤٦٣ - (س) الزهري قال: سألُوا ابنَ عُمَرَ -﵄-: «هل رأيتَ رسولَ الله -ﷺ- رَمَلَ بين الصفا والمروة؟ قال: كان في جماعةِ النَّاس، فَرَمَلُوا، فما أُراهم رَمَلُوا إلا بِرَمَلِهِ» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ٢٤٢ في الحج، باب الرمل بينهما، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه النسائي (٥/٢٤٢) قال: نا محمد بن منصور، قال: ثنا سفيان، قال: ثنا صدقة ابن يسار، عن الزهري، فذكره.\nقال الحافظ في التهذيب (٩/٤٥٠): وعن أحمد لم يسمع الزهري بن عبد الله بن عمر وقال أبو حاتم: لا يصح سماعه من ابن عمر ولا رآه.","vol":"3","page":189},{"text":"١٤٦٤ - (س) عبد الله بن عباس -﵄- قال: «إنما سعى رسولُ الله -ﷺ- بين الصفا والمروة: لِيُرِيَ الْمُشْركينَ قُوّتَهُ» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ٢٤٢ في الحج، باب السعي بين الصفا والمروة، وإسناده صحيح. وهو في صحيح البخاري ٣ /٤٠٢ في الحج، باب ما جاء في السعي بين الصفا والمروة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٩٧) . وأحمد (١/٢٢١) (١٩٢١) . والبخاري (٢/١٩٥) قال: حدثنا علي بن عبد الله. (ح) وزاد الحميدي. وفي (٥/١٨١) قال: حدثني محمد. ومسلم (٤/٦٥) قال: حدثني عمرو الناقد، وابن أبي عمر، وأحمد بن عبدة. والنسائي (٥/٢٤٢) قال: أخبرنا أبو عمار الحسين بن حريث، وفي الكبرى (تحفة الأشراف) (٥٩٤٣) عن قتيبة، وعبد الله بن محمد بن عبد الرحمن. وابن خزيمة (٢٧٧٧) قال: حدثنا عبد الجبار بن العلاء، وأحمد بن منيع، والمخزومي.\nجميعهم -الحميدي، وابن حنبل، وعلي بن عبد الله، ومحمد، وعمرو الناقد، وابن أبي عمر، وأحمد بن عبدة، والحسين بن حريث، وقتيبة، وعبد الله بن محمد، وعبد الجبار، وأحمد بن منيع، والمخزومي سعيد ابن عبد الرحمن - عن سفيان بن عيينة، عن عمرو بن دينار، عن عطاء، فذكره.\nوعن طاووس عنه:\nأخرجه الترمذي (٨٦٣) .\nوعن عكرمة عنه:\nأخرجه أحمد (١/٢٥٥) (٢٣٠٥)، و(١/٣١٠) (٢٨٣٠)، (١/٣١١) (٢٨٣٦) .","vol":"3","page":189},{"text":"<span data-type=\"title\" id=toc-336>الفصل الثاني: في أحكام الطواف والسعي</span>، وهي: عشرة\n<span data-type=\"title\" id=toc-337>[الحكم] الأول: الكلام في الطواف</span>\n١٤٦٥ - (ت س) عبد الله بن عباس -﵄- أنَّ رسول الله -ﷺ- قال: «الطَّواف حولَ البَيْتِ مِثْلَ الصلاةِ، إلا أنكم تتكَلَّمونَ فيه، فمن تكلم فيه فلا يتكلم إلا بخير» . هذه رواية الترمذي، وقال: وقد روي موقوفًا عليه (١) . ⦗١٩١⦘\nوفي رواية النسائي عن طاوس عن رجلٍ أدركَ النبيﷺ -: أن النبيَّ -ﷺ- قال: «الطواف بالبيتِ صلاة، فأقِلُّوا الكَلامَ» .\nهكذا ذكره النسائي، ولم يُسم الرجل، فيجوز أن يكون الرجل ابن عباس، ويجوز أن يكون ابن عمر، كما سيأتي حديثه، وهو الأظهر والله أعلم (٢) .\n_________\n(١) أخرجه الترمذي رقم (٩٦٠) في الحج، باب ما جاء في الكلام في الطواف، من طريق عطاء بن السائب عن طاوس عن ابن عباس مرفوعًا، قال الترمذي: وقد روي هذا الحديث عن ابن طاوس وغيره عن طاوس عن ابن عباس موقوفًا، ولا نعرفه مرفوعًا إلا من حديث عطاء بن السائب. اهـ.\nوقد اختلف في رفعه ووقفه، فرجح بعضهم الموقوف، وله طرق أخرى في المرفوع، منها ما رواه الحاكم في \" المستدرك \" ٢ / ٢٦٦، ٢٦٧ في أوائل تفسير سورة البقرة، من طريق القاسم بن أبي أيوب عن سعيد بن جبير عن ابن عباس قال: قال له النبي ﷺ: ﴿طهر بيتي للطائفين والعاكفين والركع السجود﴾ فالطواف قبل الصلاة، وقد قال رسول الله ﷺ: \" الطواف بالبيت بمنزلة الصلاة، إلا أن الله قد أحل فيه النطق، فمن نطق فلا ينطق إلا بخير \" وصححه الحاكم، وإسناد رجاله ثقات. ويعضد رواية عطاء بن السائب المرفوعة أيضًا رواية النسائي عن طاوس عن ابن عباس.\n\n(٢) ٥ / ٢٢٢ في الحج، باب إباحة الكلام في الطواف، وإسناده حسن. قال الحافظ في \" التلخيص \": والظاهر أن المبهم فيها هو ابن عباس، وعلى تقدير أن يكون غيره، فلا يضر إبهام الصحابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n موقوف: أخرجه الدارمي (١٨٥٤) قال: أخبرنا الحميدي، قال: حدثنا الفضيل بن عياض. وفي (١٨٥٥) قال: أخبرنا علي بن سعيد، عن موسى بن أعين. والترمذي (٩٦٠) قال: حدثنا قتيبة، قال: حدثنا جرير، وابن خزيمة (٢٧٣٩) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير.\nثلاثتهم -الفضيل، وموسى، وجرير- عن عطاء بن السائب، عن طاووس، فذكره.\nوقال الترمذي: وقد روي هذا الحديث عن ابن طاوس وغيره، عن طاوس، عن ابن عباس موقوفا، ولا نعرفه مرفوعا إلا من حديث عطاء بن السائب.\nقلت: وجرير من روى عن عطاء بآخرة.","vol":"3","page":190},{"text":"١٤٦٦ - (س) عبد الله بن عمر بن الخطاب -﵄- قال: «أَقِلُّوا من الكلام في الطوافِ، فإنما أنتم في صلاةٍ» . أخرجه النسائي (١) .\n_________\n(١) إسناده صحيح، وهو موقوف في حكم المرفوع، لأنه ليس للرأي فيه مجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح وهو موقوف: أخرجه النسائي (٥/٢٢٢) قال: نا محمد بن سليمان، قال: أنا الشيباني عن حنظلة بن أبي سفيان عن طاوس، قال: قال عبد الله بن عمر فذكره.","vol":"3","page":191},{"text":"<span data-type=\"title\" id=toc-338>[الحكم] الثاني: الركوب في الطواف والسعي</span>\n١٤٦٧ - (خ م ت د س) عبد الله بن عباس -﵄- قال: «طاف النبيُّ -ﷺ- في حجَّةِ الوداع على بعير، يَسْتَلمُ الركنَ بِمحْجَنٍ» .\nهذه رواية البخاري ومسلم وأبي داود والنسائي.\nوفي أخرى للبخاري والنسائي والترمذي قال: «طَاف النبيُّ -ﷺ ⦗١٩٢⦘ بالبيت على بعير، كُلَّما أتَى على الرُّكن أشَارَ إليه» .\nزاد البخاري في رواية أخرى «بشيءٍ كانَ في يَدِهِ وكَبَّرَ» .\nورأيتُ الحميدي -﵀- قد أخرج هذا الحديث في موضعين من كتابه، فجعل الرواية الأولى في المتفق بين البخاري ومسلم، وجعل الثانية في أفراد البخاري، والحديث واحدٌ، ولعله أدرك ما لم ندركه. فلذلك قد نبهت عليه.\nوفي أخرى لأبي داود: أنَّ رسول الله - ﷺ - «قَدِمَ مَكَّةَ - وهو يشْتكي - فَطَاف على راحِلتِهِ، كُلَّما أتَى على الرُّكْنِ اسْتَلَمَهُ بِمحْجَنٍ، فَلَمَّا فَرَغَ مِنْ طوافِهِ أنَاخَ، وصلَّى رَكْعتَينِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بمحجن): المحجن: عصا كالصولجان.\n_________\n(١) أخرجه البخاري ٣ / ٣٧٨ في الحج، باب استلام الركن بالمحجن، وباب من أشار إلى الركن إذا أتى عليه، وباب التكبير عند الركن، وباب المريض يطوف راكبًا، وفي الطلاق، باب الإشارة في الطلاق والأمور، ومسلم رقم (١٢٧٢) في الحج، باب جواز الطواف على بعير وغيره واستلام الحجر بالمحجن، وأبو داود رقم (١٨٧٧) في المناسك، باب الطواف الواجب، والنسائي ٥ / ٢٣٣ في الحج، باب استلام الركن بالمحجن، والترمذي رقم (٨٦٥) في الحج، باب ما جاء في الطواف راكبًا، وأخرجه ابن ماجة أيضًا رقم (٢٩٤٨) في المناسك، باب من استلم الركن بمحجن، وأحمد في المسند ١ / ٢١٤ و٢٣٧ و٢٤٨ و٣٠٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: لفظ الحديث أخرجه البخاري (٢/١٨٥) قال: حدثنا أحمد بن صالح، ويحيى بن سليمان، ومسلم (٤/٦٧) قال: حدثني أبو الطاهر، وحرملة بن يحيى، وأبو داود (١٨٧٧) قال: حدثنا أحمد بن صالح، وابن ماجة (٢٩٤٨) قال: حدثنا أحمد بن عمرو بن السرح. والنسائي (٢/٤٧)، وفي الكبرى (٧٠٣) قال: أخبرنا سليمان بن داود، وفي (٥/٢٣٣) قال: أخبرنا يونس بن عبد الأعلى، وسليمان بن داود، وابن خزيمة (٢٧٨٠) قالل: حدثنا يونس بن عبد الأعلى.\nستتهم - أحمد بن صالح، ويحيى بن سليمان، وأبو الطاهر أحمد بن عمرو بن السرح، وحرملة بن يحيى، وسليمان بن داود، ويونس بن عبد الأعلى - عن عبد الله بن وهب، عن يونس، عن ابن شهاب، عن عُبيد الله بن عبد الله بن عتبة، فذكره.\nوالرواية الثانية: أخرجها أحمد (١/٢٦٤) (٢٣٧٨)، والدارمي (١٨٥٢)، والبخاري (٢/١٨٦، ١٩٠، ٧/٦٦)، والترمذي ٨٦٥، والنسائي (٥/٢٣٣)، وابن خزيمة، ٢٧٢٢، ٢٧٢٤، عن عكرمة، عنه.\n- أما رواية أبي داود:\nأخرجها أحمد (١/٢١٤) ١٨٤١، وفي (١/٣٠٤) (٢٧٧٣) وعبد بن حميد (٦١٢)، وأبو داود (١٨٨١) عن عكرمة عنه.","vol":"3","page":191},{"text":"١٤٦٨ - (م س) عائشة --﵂- طَاف النبيُّ -ﷺ- في حَجَّةِ ⦗١٩٣⦘ الوداع حولَ الكعبَةِ على بعيرٍ، يستلم الرُّكنَ، كراهِيةَ أنْ يُصرَفَ عنه الناسُ (١) . هذه رواية مسلم.\nوفي رواية النسائي قالت: «طاف رسولُ الله -ﷺ- حولَ الكَعْبَةِ، على بعيرِه ويَسْتَلمُ الرُّكْن بِمحْجَنهِ» (٢) .\n_________\n(١) الذي في مسلم \" كراهية أن يضرب \" وقال النووي: هكذا هو في معظم النسخ، يضرب بالباء، وفي بعضها \" يصرف \" بالصاد المهملة والفاء، وكلاهما صحيح.\n(٢) أخرجه مسلم رقم (١٢٧٤) في الحج، باب جواز الطواف على بعير وغيره، والنسائي ٥ / ٢٢٤ في الحج، باب الطواف بالبيت على الراحلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/٦٨) قال: ثنا الحكم بن موسى القنطري، والنسائي (٥/٢٢٤) قال: ني عمرو بن عثمان.\nكلاهما - الحكم بن موسى، وعمرو بن عثمان - قالا: ثنا شعيب بن إسحاق، عن هشام بن عروة، عن عروة، فذكره.","vol":"3","page":192},{"text":"١٤٦٩ - (د) صفية بنت شيبة -﵂- قالت: «لمَّا طافَ (١) رسولُ الله -ﷺ- بمَكَّةَ عام الْفتْح، طافَ على بعيرٍ، يَستَلِمُ الرُّكْنِ بِمحْجَنٍ في يَدِهِ، قالت: وأنا أنظر إليه» . أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: لما اطمأن.\n(٢) رقم (١٨٧٨) في المناسك، باب الطواف الواجب، وأخرجه ابن ماجة أيضًا رقم (٢٩٤٧) في الحج، باب من استلم الركن بمحجنه. وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف الإسناد: أخرجه أبو داود (١٨٧٨) قال: حدثنا مُصرف بن عمرو اليامي، وابن ماجة (٢٩٤٧) قال: حدثنا محمد بن عبد الله بن نمير.\nكلاهما - مصرف بن عمرو اليامي، ومحمد بن عبد الله بن نمير- عن يونس بن بكير، قال: حدثنا محمد بن إسحاق، عن محمد بن جعفر بن الزبير، عن عبيد الله بن عبد الله بن أبي ثور، فذكره.\nقلت: فيه محمد بن إسحاق، وقد عنعنه، وهو مدلس، وله شواهد الحديث الذي قبله صحيح، وكذلك الذي بعده.","vol":"3","page":193},{"text":"١٤٧٠ - (م د س) جابر بن عبد الله -﵄- قال: «طاف رسولُ الله -ﷺ- في حَجَّةِ الودَاعِ على راحِلَتِهِ بالْبَيْتِ يَسْتَلِمُ الحجَرَ بمحجنَهِ، وبَيْنَ الصَّفا والمروة، لِيرَاهُ النَّاسُ، وليُشْرِف، وليسألُوهُ، فإن النَّاسَ غَشَوْهُ» . أخرجه مسلم وأبو داود والنسائي.\nإلا أنَّ أبا داود ليس عنده «ويَستَلِمُ الرُّكْنَ بِمحجَنِهِ» (١) . ⦗١٩٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غشوه): أي كثُرُوا عليه وازدحموا.\n_________\n(١) أخرجه مسلم رقم (١٢٧٣) في الحج، باب جواز الطواف على بعير، وأبو داود رقم (١٨٨٠) في المناسك، باب الطواف الواجب، والنسائي ٥ / ٢٤١ في الحج، باب الطواف بين الصفا والمروة على الراحلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٧) قال: ثنا يحيى بن سعيد، وفي (٣/٣٣٣) قال: ثنا روح، ومسلم (٤/٦٧) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا علي بن مسهر، (ح) وثنا علي بن خشرم، قال: نا عيسى بن يونس، (ح) وثنا عبد بن حميد، قال: نا محمد - يعني ابن بكر - وأبو داود (١٨٨٠) قال: ثنا أحمد بن حنبل، قال: ثنا يحيى، والنسائي (٥/٢٤١) قال: ني عمران بن يزيد، قال: أنا شعيب، وفي الكبرى (تحفة الأشراف) (٢٨٠٣) عن عمرو بن علي، عن يحيى، وابن خزيمة (٢٧٧٨) قال: ثنا علي بن خشرم، قال: ني عيسى. (ح) وثنا عبد الرحمن بن بشر، قال: ثنا يحيى، (ح) وثنا محمد بن معمر، قال: ثنا محمد بن بكر. ستتهم - يحيى، وروح، وابن مسهر، وعيسى، وابن بكر، وشعيب - عن ابن جريج، قال: ني أبو الزبير، فذكره.","vol":"3","page":193},{"text":"١٤٧١ - (م د) أبو الطفيل قال: «قلت لابن عباسٍ -﵄-: أرَاني قَدْ رأيْتُ رسولُ الله -ﷺ-، قال: فَصِفْهُ لي، قلتُ: رأيتُهُ عند المروةِ على ناقةٍ، وقد كَثُرَ النَّاسُ عليه، قال ابنُ عباسٍ: ذلك رسول الله -ﷺ-، إنَّهم كانوا لا يُدَعُّون عنهُ، ولا يُكْرَهُونَ» .\nوفي رواية قال: «رأيْتُ رسولَ اللهَ -ﷺ- يَطوف بالْبيْتِ، ويستَلم الرُّكْنَ بِمحْجَنٍ معَهُ، ويُقَبِّلُ المِحْجَنَ» . أخرجه مسلم. وأخرج أبو داود الرواية الثانية، وزاد في بعض طُرُقِهِ «ثم خرج إلى الصَّفا والمروة، فطاف سبعًا على راحِلَتِهِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُدعَون): يدفعون ويُطردون.\n(يُكرهون، يُكهرون): الذي جاء في متن الحديث «يكرهون» بتقديم الراء على الهاء، ومعناه ظاهر من الإكراه، والذي رأيته في كتب ⦗١٩٥⦘ الغريب: بتقديم الهاء على الراء، ومعناه: يُنْهَرونَ ويُزْجَرُونَ، وهو أشبه بقوله: «يُدَعُّون» من الإكراه، وكذا رأيته في كتاب رزين بتقديم الهاء على الراء، وأما رواية مسلم التي أخرجها الحميدي - وهي التي قرأتها ونقلت منها - فإنها من الإكراه، ويدل على صحة النقل: أن هذه اللفظة لم يذكرها الحميدي في كتاب غريبه عند ذكره شرح «يُدعون» فإنه شرح «يُدعون» ولو كانت «يُكهرُون» لذكرها عقيب ذكره «يُدعون»؛ لأنها لفظة تحتاج إلى شرح وبيان، فكونه لم يذكرها يدل على أنها «يُكرهون» لا «يُكهرُون» والله أعلم.\n_________\n(١) أخرجه مسلم رقم (١٢٦٥) في الحج، باب استحباب الرمل في الطواف والعمرة، ورقم (١٢٧٥) باب جواز الطواف على بعير، وأبو داود رقم (١٨٧٩) في المناسك، باب الطواف الواجب، وأخرجه ابن ماجة أيضًا رقم (٢٩٤٩) في الحج، باب من استلم الركن بمحجنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: لفظ الحديث أخرجه مسلم (٤/٦٥) قال: ثنا محمد بن رافع، قال: ثنا يحيى بن آدم، قال: ثنا زهير، عن عبد الملك بن سعيد بن الأبجر، عن أبي الطفيل، فذكره.\nواللفظ الآخر: أخرجه أحمد (١/٣٧٢) ٣٥٣٢، ومسلم (٤/٦٦) عن أبي الطفيل، فذكره.\nواللفظ الأخير أخرجه ابن ماجة (٢٩٤٩، وأبو داود ١٨٧٩ عن أبي الطفيل فذكره.","vol":"3","page":194},{"text":"١٤٧٢ - (خ م ط د س) أم سلمة -﵄- قالت: «شَكَوتُ إلى رسول الله -ﷺ-: أنِّي أشْتَكي، فقال: طوفي من وراء النَّاس وأنتِ رَاكِبةٌ (١)، فَطُفْتُ، ورسولُ الله -ﷺ- يُصَلِّي إلى جَنبِ البيتِ يقرأُ بـ ﴿الطور. وكتاب مسطورٍ﴾» . أخرجه الجماعة إلا الترمذي (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": إنما أمرهما ﷺ بالطواف من وراء الناس لشيئين. أحدهما: أن سنة النساء التباعد عن الرجال في الطواف، والثاني: أن قربها يخاف منه تأذي الناس بدابتها، وكذا إذا طاف الرجل راكبًا، وإنما طافت في حال صلاة النبي ﷺ ليكون أستر لها.\n(٢) أخرجه البخاري ٣ / ٣٩٢ في الحج، باب المريض يطوف راكبًا، وباب طواف النساء مع الرجال، وباب من صلى ركعتي الطواف خارجًا من المسجد، وفي المساجد، باب إدخال البعير في المسجد للعلة، وفي تفسير سورة ﴿والطور﴾، ومسلم رقم (١٢٧٦) في الحج، باب جواز الطواف على بعير وغيره، والموطأ ١ / ٣٧١ في الحج، باب جامع الطواف، وأبو داود رقم (١٨٨٢) في المناسك، باب الطواف الواجب، والنسائي ٥ / ٢٢٣ في الحج، باب كيف طواف المريض، وأخرجه ابن ماجة أيضًا رقم (٢٩٦١) في المناسك، باب المريض يطوف راكبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك (الموطأ) (٢٤٢) وأحمد (٦/٢٩٠) و(٣١٩) قال: حدثنا عبد الرحمن. والبخاري (١/٥٢٥) و(٢/١٨٩) و(٦/١٧٤) وفي خلق أفعال العباد (١٨) قال: حدثنا عبد الله بن يوسف. وفي (٢/١٨٨) قال: حدثنا إسماعيل. وفي (٢/١٩٠) قال: حدثنا عبد الله بن مسلمة. ومسلم (٤/٦٨) قال: حدثنا يحيى بن يحيى. وأبو داود (١٨٨٢) قال: حدثنا القعنبي. وابن ماجة (٢٩٦١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا مُعَلَّى بن منصور. (ح) وحدثنا إسحاق بن منصور وأحمد بن سنان، قالا: حدثنا عبد الرحمن بن مهدي. النسائي (٥/٢٢٣) قال: أخبرنا محمد بن سلمة والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن القاسم. (ح) وأخبرنا عبيد الله بن سعيد. قال: حدثنا عبد الرحمن. وابن خزيمة (٢٧٧٦) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثنا يحيى بن حكيم. قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثنا يحيى بن حكيم أيضا. قال: حدثنا بشر بن عمر.\nثمانيتهم: -عبد الرحمن بن مهدي، وعبد الله بن يوسف، وإسماعيل بن أبي أويس، وعبد الله بن مسلمة القعنبي، ويحيى بن يحيى، ومعلى بن منصور، وعبد الرحمن بن القاسم، وبشر بن عمر - عن مالك.\n٢ - وأخرجه ابن خزيمة (٥٢٣) قال: حدثنا عيسى بن إبراهيم الغافقي. قال: حدثنا ابن وهب، عن مالك وابن لهيعة.\nكلاهما - مالك، وابن لهيعة - عن أبي الأسود محمد بن عبد الرحمن بن نوفل، عن عروة بن الزيبر، عن زينب ابنة أم سلمة، فذكرته.","vol":"3","page":195},{"text":"<span data-type=\"title\" id=toc-339>[الحكم] الثالث: في وقت الطواف</span>\n١٤٧٣ - (م س) وبْرَة بن عبد الرحمن -﵀- قال: «كنتُ جَالِسًا عندَ ابن عمر، فَجَاءهُ رجلٌ، فقال: أيصلُحُ لي أن أَطُوفَ بالبيت قبل أنْ آتيَ الموقفَ؟ قال: نعم، قال فإن ابنَ عباس يقول: لا تَطُفْ بالبيت حتى تأتيَ الموقفَ؟ فقال ابن عمر: فقد حَجَّ رسولُ الله -ﷺ-، فطاف بالبيت قبل أن يأتيَ الموقف، فَبقَولِ رسولِ الله -ﷺ- أَحقُّ أن تأخذ، أو بقول ابْنِ عباسٍ إنْ كنْتَ صادقًا (١)؟» .\nوفي رواية قال: «سألَ رجلٌ ابنَ عمر: أطوفُ بالبَيْتِ وقد أحرمتُ بالحجِّ؟ فقال: وما يمنعُك؟ قال: إنِّي رأيتُ ابنَ فُلانٍ يَكْرَهُهُ، وأنت أحبَّ إلينا منه، رأيناهُ قد فتنتْه الدنيا (٢)، قال: وأيُّنا - أو قال: ⦗١٩٧⦘ وأيُّكم - لَمْ تَفتِنه الدنيا؟ ثم قال: رأينا رسولَ الله -ﷺ- أحرمَ بالحجِّ، وطَاف بالبيت، وسعى بين الصفا والمروة، فَسُنَّةُ الله ورسولِه أحَقُّ أَنْ تُتَّبَعَ من سُنَّةِ فلان إنْ كُنتَ صادقًا» . أخرجه مسلم.\nوأخرج النسائي نحو الرواية الثانية، إلا أنه سَمَّى ابن فلانٍ، فقال: «ابْنَ عَبَّاسٍ» (٣) .\n_________\n(١) معناه: إن كنت صادقًا في إسلامك، واتباعك رسول الله ﷺ فلا تعدل عن فعله وطريقته إلى قول ابن عباس وغيره. قاله النووي.\n(٢) قال النووي في \" شرح مسلم \" ١ / ٤٠٥ هكذا هو في كثير من الأصول \" فتنته الدنيا \"، وفي كثير منها أو أكثرها \" أفتنته الدنيا \"، وكذا نقله القاضي عن رواية الأكثرين، وهما لغتان صحيحتان: فتن، وأفتن، والأولى أفصح وأشهر، وبها جاء القرآن، وأنكر الأصمعي أفتن. ومعنى قولهم: \" فتنته الدنيا \" لأنه تولى البصرة، والولايات محل الخطر والفتنة، وأما ابن عمر فلم يتول شيئا. وأما قول ابن عمر: \" وأينا لم تفتنه الدنيا؟ \" فهذا من زهده وتواضعه وإنصافه ﵁.\nوفي بعض النسخ \" وأينا، أو أيكم \" وفي بعضها \" وأينا - أو قال: وأيكم؟ \" وكله صحيح.\n\n(٣) أخرجه مسلم رقم (١٢٣٣) في الحج، باب ما يلزم من أحرم بالحج، والنسائي ٥ / ٢٢٥ في الحج، باب طواف من أفرد الحج، وأخرجه أيضًا أحمد في المسند ٢ / ٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٦) (٤٥١٢) قال: حدثنا محمد بن فضيل، عن بيان. وفي (٢/٥٦) (٥١٩٤) قال: حدثنا يحيى، عن إسماعيل. ومسلم (٤/٥٣) قال: حدثنا يحيى بن يحيى، قال: أخبرنا عَبْثَر، عن إسماعيل بن أبي خالد. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا جرير، عن بيان. والنسائي (٥/٢٢٤) قال: أخبرنا عبدة بن عبد الله، قال: حدثنا سويد، وهو ابن عمرو الكلبي، عن زهير، قال: حدثنا بيان.\nكلاهما - بيان بن بشر، وإسماعيل بن أبي خالد - عن وبرة بن عبد الرحمن، فذ كره.","vol":"3","page":196},{"text":"١٤٧٤ - (خ) عبد الله بن عباس -﵄- «أنَّ رسولَ الله -ﷺ- قَدِمَ مَكَّةَ فطاف وسعى بين الصفا والمروة، ولم يَقْرُب الكعبةَ بعد طوافه بها حتى رجع من عرفة» . أخرجه البخاري (١) .\n_________\n(١) ٣ /٣٨٩ في الحج، باب من لم يقرب الكعبة ولم يطف حتى يخرج إلى عرفة، وباب ما يلبس المحرم من الثياب والأردية والأزر، وباب تقصير المتمتع بعد العمرة. قال الحافظ في \" الفتح \": وهذا لا يدل على أن الحاج منع من الطواف قبل الوقوف، فلعله ﷺ ترك الطواف تطوعًا، خشية أن يظن أحد أنه واجب، وكان يحب التخفيف على أمته، واجتزأ عن ذلك بما أخبرهم به من فضل الطواف بالبيت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه البخاري (٢/١٦٩ و١٨٩ و٢١٤) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا فضيل بن سليمان، قال: حدثني موسى بن عقبة، قال: أخبرني كريب، فذكره.\nرواية لبخاري في (٢/١٨٩) مختصرة على: «قدم النبي -ﷺ- مكة، فطاف وسعى بين الصفا والمروة ولم يقرب الكعبة بعد طوافه بها،حتى رجع من عرفة»،ورايته، (٢/٢١٤) مختصرة على: «لما قدم النبي -ﷺ- مكة، أمر أصحابه أن يطوفوا بالبيت وبالصفا والمروة، ثم يحلوا، ويحلقوا، أو يقصروا» .","vol":"3","page":197},{"text":"١٤٧٥ - (د) عائشة -﵂- «أن أصْحاب رسولِ الله -ﷺ- الذين كانُوا مَعَهُ لم يَطُوفُوا حتى رَمَوْا الجَمْرَة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٨٩٦) في المناسك، باب طواف القارن، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أبو داود (١٧٨١) قال: ثنا القعنبي، عن مالك، وفي (١٨٩٦) قال: ثنا قتيبة. قال: ثنا مالك بن أنس عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.","vol":"3","page":197},{"text":"١٤٧٦ - (ت د س) جبير بن مطعم - ﵁ - أنَّ النبيَّ -صلى الله ⦗١٩٨⦘ عليه وسلم- قال: «يَا بَني عبدِ منافٍ، لا تمنعوا أَحدًا طاف بهذا الْبيْتِ، وصلَّى أَيَّةَ ساعةٍ شاءَ من ليلٍ أو نهارٍ» . أخرجه الترمذي وأبو داود والنسائي (١) .\n_________\n(١) أخرجه الترمذي رقم (٨٦٨) في الحج، باب ما جاء في الصلاة بعد العصر وبعد الصبح لمن يطوف، وأبو داود رقم (١٨٩٤) في المناسك، باب الطواف بعد العصر، والنسائي ٥ / ٢٢٣ في الحج، باب إباحة الطواف في كل الأوقات، وإسناده حسن. وقال الترمذي: حديث حسن صحيح، قال: وفي الباب عن ابن عباس وأبي ذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٥٦١)، وأحمد (٤/٨٠) قالا: حدثنا سفيان. وأحمد (٤/٨١) قال: حدثنا محمد ابن عمرو، قال: أخبرنا ابن جريج، وفي (٤/٨٤) قال: حدثنا عبد الرزاق، وابن بكر، قالا: حدثنا ابن جريج. وأبو داود (١٨٩٤) قال: حدثنا ابن السرح، والفضل بن يعقوب، قالا: حدثنا سفيان. وابن ماجة (١٢٥٤) قال: حدثنا يحيى بن حكيم، قال: حدثنا سفيان بن عيينة. والترمذي (٨٦٨) قال: حدثنا أبو عمار، وعلي بن خشرم، قالا: حدثنا سفيان بن عيينة. والنسائي (١/٢٨٤) وفي الكبرى (١٤٧٨) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. وفي (٥/٢٢٣) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا سفيان. وابن خزيمة (١٢٨٠) قال: حدثنا عبد الجبار بن العلاء، وأحمد بن منيع، قالا: سفيان (ح) وحدثنا محمد بن يحيى، ومحمد بن رافع، قالا: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. (ح) وحدثنا أحمد بن المقدام، قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. وفي (٢٧٤٧) قال: حدثنا عبد الجبار بن العلاء، وعلي بن خشرم، وأحمد بن منيع، قالوا: حدثنا سفيان. كلاهما (سفيان، وابن جريج) عن أبي الزبير.\n٢ - وأخرجه أحمد (٤/٨٢) قال: حدثنا يعقوب قال: حدثنا أبي. وفي (٤/٨٣) قال: حدثنا محمد بن عبيد. كلاهما (إبراهيم، ومحمد) عن محمد بن إسحاق، قال: حدثنا عبد الله بن أبي نجيح.\nكلاهما (أبو الزبير، وابن أبي نجيح) عن عبد الله بن باباه، فذكره.\nفي بعض الروايات عبد الله بن بابيه.\nوقال الترمذي: حديث جبير حديث حسن صحيح. وقد رواه عبد الله بن أبي نجيح، عن عبد الله بن باباه أيضا.","vol":"3","page":197},{"text":"١٤٧٧ - (ط) أبو الزبير قال: «رأيتُ ابنَ عباس -﵄- يطوفُ بعد العصر أُسبوعًا، ثم يدخلُ حُجْرَته، فلا ندري ما يصنع؟ قال: (١) ولقد رأيتُ البيتَ يخلو بعد صلاة الصبح، حتى تطلع الشمس، وبعد صلاة العصر، ما يطوفُ به أحَدٌ حتى عند الغروب» . أخرجه الموطأ (٢) .\n_________\n(١) أي أبو الزبير المكي.\n(٢) ١ / ٣٦٩ في الحج، باب الصلاة بعد الصبح والعصر في الطواف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك «الموطأ» (٨٣٨ و٨٣٩) في الحج- باب الصلاة بعد الصبح والعصر في الطواف، فذكره.","vol":"3","page":198},{"text":"١٤٧٨ - () جابر بن عبد الله -﵄- قال: «إنَّ الكعبة كانت تَخْلُو بعد الصُّبْح من الطائفين حتى تطلعَ الشمس، وبعد العصر حتى تَغْرُبَ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى قول أبي الزبير الذي رواه مالك في الموطأ قبل هذا. ورواه أحمد في المسند ٣ / ٣٩٣ بمعناه من حديث ابن لهيعة عن أبي الزبير عن جابر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه بمعناه الإمام مالك في «الموطأ» (٢/٨٣٩) من حديث ابن عباس بشرح الزرقاني، وذكر الزرقاني في شرحه على «الموطأ» أنه رواه أحمد بإسناد حسن عن أبي الزبير عن جابر قال: فذكره.\nورواه أحمد (٣/٣٩٣) من حديث جابر فذكره.","vol":"3","page":198},{"text":"<span data-type=\"title\" id=toc-340>[الحكم] الرابع: في طواف الزيارة</span>\n١٤٧٩ - (ت د) عبد الله بن عباس وعائشة -﵃- «أنَّ النبيَّ -ﷺ- أخَّرَ طَوافَ الزيارةِ إلى الليل» . هذه رواية الترمذي.\nوفي رواية أبي داود «أخَّرَ الطَّواف يَومَ النَّحْرِ إلى الليل» (١) . وأخرجه البخاري تعليقًا (٢) .\n_________\n(١) أخرجه الترمذي رقم (٩٢٠) في الحج، باب ما جاء في طواف الزيارة بالليل، وأبو داود رقم (٢٠٠٠) في المناسك، باب الإفاضة في الحج، وأخرجه ابن ماجة أيضًا رقم (٣٠٥٩) في المناسك، باب زيارة البيت، وأحمد في المسند ١ / ٢٨٨ و٣٠٩ و٦ / ٢١٥، وإسناده حسن.\n(٢) ٣ / ٤٥٢ في الحج، باب الزيارة يوم النحر (أي زيارة الحاج البيت للطواف به، وهو طواف الإفاضة، ويسمى أيضًا: طواف الصدر، وطواف الركن)، وقال البخاري أيضًا تعليقًا: ويذكر عن أبي حسان عن ابن عباس ﵄ أن النبي ﷺ كان يزور البيت أيام منى. قال الحافظ في \" الفتح \": قال ابن القطان الفاسي: هذا الحديث (يريد حديث أبي الزبير عن عائشة وابن عباس) مخالف لما رواه ابن عمر وجابر عن النبي ﷺ: أنه طاف يوم النحر نهارًا. اهـ.\nفكأن البخاري عقب هذا بطريق أبي حسان ليجمع بين الأحاديث بذلك، فيحمل حديث جابر وابن عمر على اليوم الأول، وحديث ابن عباس على بقية الأيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٨٨) (٢٦١٢) و(١/٣٠٩) (٢٨١٦) و(٦/٢١٥) قال: حدثنا عبد الرحمن. وأبو داود (٢٠٠٠) قال: حدثنا محمد بن بشار قال: حدثنا عبد الرحمن. وابن ماجة (٣٠٥٩) قال: حدثنا بكر بن خلف أبو بشر قال: حدثنا يحيى بن سعيد. والترمذي (٩٢٠) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي في الكبرى «تحفة الأشراف» (٦٤٥٢) عن محمد بن المثنى عن عبد الرحمن بن مهدي.\nكلاهما (عبد الرحمن، ويحيى) قال: حدثنا سفيان عن أبي الزبير، فذكره.\nأخرجه ابن ماجة (٣٠٥٩) قال: حدثنا بكر بن خلف أبو بشر، قال: حدثني يحيى بن سعيد. قال: حدثنا سفيان، قال: حدثني محمد بن طارق عن طاوس مرسلا.\nانظر (تحفة الأشراف) (١٨٨٤٥) كتاب المراسيل.","vol":"3","page":199},{"text":"١٤٨٠ - (خ م د) نافع مولى ابن عمر -﵄- عن ابن عمر -﵄- قال: «إنَّ رسولَ الله -ﷺ- أَفَاضَ يَومَ النَّحرِ ثُمَّ رَجَعَ، فَصلَّى الظُّهرَ بمنَى- قال نافع: وكان ابنُ عمرَ يُفيض يوم النحر، ثم يرجع، فيصلي الظهر بمنى، ويذكر: أنَّ النبيَّ -ﷺ- فعله» . ⦗٢٠٠⦘ أخرجه البخاري ومسلم وأخرجه البخاري أيضًا موقوفًا.\nوأخرجه أبو داود إلى قوله: «بمنى - وزاد- رَاجِعًا» (١) .\n_________\n(١) لم أره عند البخاري مرفوعًا، وإنما هو عنده موقوف قال: وقال لنا أبو نعيم: حدثنا سفيان عن عبيد الله عن نافع عن ابن عمر ﵄ أنه طاف طوافًا واحدًا، ثم يقيل، ثم يأتي منى، يعني يوم النحر، قال البخاري: ورفعه عبد الرزاق قال: أخبرنا عبيد الله، وقال الحافظ في \" الفتح \" ٣ / ٤٥٢: وصله ابن خزيمة والإسماعيلي من طريق عبد الرزاق بلفظ أبي نعيم، وزاد في آخره: ويذكر (أي ابن عمر) أن النبي ﷺ فعله، وفيه التنصيص على الرجوع إلى منى بعد القيلولة في يوم النحر. ومقتضاه أن يكون خرج منها إلى مكة لأجل الطواف قبل ذلك. ورواه مسلم رقم (١٣٠٨) في الحج، باب استحباب طواف الإفاضة يوم النحر، وأبو داود رقم (١٩٩٨) في المناسك، باب الإفاضة في الحج، وأخرجه أيضًا أحمد في المسند ٣ / ٣٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٤) (٤٨٩٨) . ومسلم (٤/٨٤) قال: حدثني محمد بن رافع. وأبوداود (١٩٩٨) قال: حدثنا أحمد بن حنبل. والنسائي في الكبرى «تحفة الأشراف» (٨٠٢٤) عن إسحاق بن إبراهيم. وابن خزيمة (٢٩٤١) قال: حدثنا محمد بن رافع.\nثلاثتهم (أحمد بن حنبل، ومحمد بن رافع، وإسحاق بن إبراهيم) عن عبد الرزاق، قال: أخبرنا عبيد الله بن عمر، عن نافع، فذكره.","vol":"3","page":199},{"text":"١٤٨١ - () عائشة -﵂- قالت: «إنَّ صَفِيَّةَ زَارَتْ مَعَ رسولِ الله -ﷺ- يَومْ النَّحر» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين. وسيأتي شيء من هذا المعنى عن صفية ﵂ في الحديث رقم (١٤٨٨) .","vol":"3","page":200},{"text":"<span data-type=\"title\" id=toc-341>[الحكم الخامس]: في طواف الوداع</span>\n١٤٨٢ - (م د) عبد الله بن عباس -﵄- قال: «كان الناسُ ينصَرفونَ في كُلِّ وَجْهٍ، فقال النبيُّ -ﷺ-: لا ينْفِرْ أحَدٌ حتى يكون آخرُ عَهْدِه بالبيتِ» . أخرجه مسلم وأبو داود (١) .\n_________\n(١) أخرجه مسلم رقم (١٣٢٧) في الحج، باب وجوب طواف الوداع وسقوطه عن الحائض، وأبو داود رقم ⦗٢٠١⦘ (٢٠٠٢) في المناسك، باب الوداع، وأخرجه ابن ماجة أيضًا رقم (٣٠٧٠) في المناسك، باب طواف الوداع، والدارمي في السنن ٢ / ٧٢ في المناسك، باب طواف الوداع. قال النووي في \" شرح مسلم \" ١ / ٤٢٧: فيه دلالة لمن قال بوجوب طواف الوداع، وأنه إذا تركه لزمه دم، وهو الصحيح في مذهبنا، يعني الشافعية، وبه قال أكثر العلماء، منهم الحسن البصري، والحكم، وحماد، والثوري، وأبو حنيفة، وأحمد، وإسحاق، وأبو ثور، وقال مالك، وداود، وابن المنذر: هو سنة لا شيء في تركه، وعن مجاهد روايتان كالمذهبين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٠٢) . وأحمد (١/٢٢٢) (١٩٣٦) . والدارمي (١٩٣٨) قال: أخبرنا محمد ابن يوسف. ومسلم (٤/٩٣) قال: حدثنا سعيد بن منصور، وزهير بن حرب. وأبو داود (٢٠٠٢) قال: حدثنا نصر بن علي. وابن ماجة (٣٠٧٠) قال: حدثنا هشام بن عمار. والنسائي في الكبرى «تحفة الأشراف» (٥٧٠٣) عن محمد بن منصور، والحارث بن مسكين. وابن خزيمة (٣٠٠٠) قال: حدثنا يونس بن عبد الأعلى.\nعشرتهم (الحميدي، وأحمد، ومحمد بن يوسف، وسعيد بن منصور، وزهير، ونصر بن علي، وهشام ابن عمار، ومحمد بن منصور، والحارث بن مسكين، ويونس) عن سفيان بن عيينة، قال: حدثنا سليمان الأحول، عن طاوس، فذكره.","vol":"3","page":200},{"text":"١٤٨٣ - (ط) عبد الله بن عمر بن الخطاب -﵄- أنَّ عمر ابنَ الخطاب قال: «لا يصدرن أحد من الحاج حتى يطوف بالبيت،فإن آخر النسك: الطواف بالبيت» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٦٩ في الحج، باب وداع البيت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» شرح الزرقاني (٢/٤١٣) .","vol":"3","page":201},{"text":"١٤٨٤ - (ط) يحيى بن سعيد- أن عمر بن الخطاب قال: «ردَّ رَجُلًا من مَرِّ الظهرانِ، لم يكن ودَّعَ الْبَيْتَ، حتَّى وَدَّعَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٧٠ في الحج، باب وداع البيت، من حديث يحيى بن سعيد بن قيس بن النجار عن عمر ﵁، وإسناده منقطع، فإن يحيى بن سعيد لم يدرك عمر ﵁. قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: يقولون: بين مر الظهران ومكة ثمانية عشر ميلًا، وهذا بعيد عن مالك، وأصحابه لا يرون رده لطواف الوادع من مثله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤١٣) .","vol":"3","page":201},{"text":"١٤٨٥ - (خ م) أم سلمة -﵄-: أنَّ رسول الله -ﷺ- قال وهو بمكة، وأراد الخروج، ولم تكن أُمَّ سلمة طَافَت بالبيت، وأرادت الخروج، فقال لها رسول الله -ﷺ-: ⦗٢٠٢⦘ «إذا أُقِيمَتْ صلاة الصُّبْحِ فَطوفي على بعيركِ والناسُ يُصَلُّونَ، فَفَعَلَتْ ذلك، فلم تُصَلِّ حتى خَرَجَتْ (١)» . أخرجه البخاري ومسلم (٢) .\n_________\n(١) أي: من المسجد، أو من مكة، فدل على جواز ركعتي الطواف خارجًا من المسجد، إذ لو كان شرطًا لازمًا لما أقرها النبي على ذلك، قاله الحافظ في الفتح.\n(٢) أخرجه البخاري ٣ / ٣٨٩ و٣٩٠ في الحج، باب من صلى ركعتي الطواف خارجًا من المسجد، وفي طواف النساء مع الرجال، وباب المريض يطوف راكبًا، وفي المساجد، باب إدخال البعير في المسجد للعلة، وفي تفسير سورة ﴿والطور﴾، وأخرجه مسلم رقم (١٢٧٦) والنسائي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٨٩) قال: حدثني محمد بن حرب، قال: حدثنا أبو مروان يحيى ابن أبي زكريا الغساني. والنسائي (٥/٢٢٣) قال: أخبرنا محمد بن آدم عن عبدة.\nكلاهما (يحيى بن أبي زكريا، وعبدة بن سليمان) عن هشام بن عروة عن أبيه عروة، فذكره.\nلفظ رواية عبدة بن سليمان «عن أم سلمة قالت: يا رسول الله، والله ما طفت طواف الخروج، فقال النبي -ﷺ- إذا أقيمت الصلاة فطوفي على بعيرك من وراء الناس» قال النسائي عقب الحديث: عروة لم يسمعه من أم سلمة.","vol":"3","page":201},{"text":"١٤٨٦ - (د) عائشة -﵂- قالَتْ: «أحْرَمْتُ من التَّنْعيم بِعُمرةٍ، فدخلتُ، فَقَضَيْتُ عُمْرتي،وانتظرَني رسولُ الله -ﷺ- بالأَبْطَح حتى فَرَغْتُ، وأمَرَ الناسَ بالرحيل، قالت: وأتى رسولُ الله -ﷺ- البيتَ، فَطَاف به ثم خرج» .\nوفي رواية قالت: فخرجْتُ معه - تعني النَّبيَّ -ﷺ- في النَّفَرِ الآخِر، ونَزَلَ الْمُحَصَّبَ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٠٠٥) و(٢٠٠٦) في المناسك، باب طواف الوداع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الحج (٨٦:١) عن وهب بن بقية عن خالد بن عبد الله الطحان عنه به. الأشراف (١٢/٢٥٤) .","vol":"3","page":202},{"text":"١٤٨٧ - (خ م) عبد الله بن عباس -﵄- قال: «رُخَّصَ لِلْحَائِضِ أنْ تَنْفِرَ إذا حاضَتْ، وكان ابْنُ عُمَرَ يقولُ في أَوَّلِ أمْرِه: إنَّها لا تَنْفِرُ، ثم سمعتُهُ يقول: تَنْفِرُ، إنَّ رسولَ الله -ﷺ- رَخَّصَ لَهُنَّ» . ⦗٢٠٣⦘ وفي رواية قال: «أُمِرَ النَّاسُ أنْ يكُونَ آخِرُ عَهْدِهم بالبَيْتِ، إلا أنه خُفِّفَ عن المرأةِ الحائضِ» . أخرجه البخاري ومسلم. ولمسلم أيضا: قال طَاوُسٌ: «كُنْتُ مع ابن عباسٍ، إذا قال له زيدُ بنُ ثابتٍ: تُفْتي أنْ تَصْدُرَ الحائضُ قَبْلَ أنْ يَكُونَ آخِرُ عَهْدِها بالْبَيتِ؟ فقال له ابن عباسٍ: إمَّا لا، فَسَلْ فُلانَة الأْنصَاريَّةَ: هل أمَرَها بذلك رسولُ الله -ﷺ-؟ فَرَجَعَ زيدٌ إلى ابنِ عبَّاسٍ يَضْحَكُ، وهو يقول: مَا أرَاكَ إلا وقد صَدَقْتَ» .\nوللبخاري أيضًا: «أنَّ أهْل الْمَدينَةِ سألُوا ابْنَ عَبَّاسٍ عن امرأةٍ طَافَتْ، ثم حَاضَتْ، قال لهم: تَنْفِرُ، قالوا: لا نأْخُذُ بقولِكَ وَنَدَعُ قولَ زيْدٍ، قال: إذا قَدِمتُمْ المدينَةَ فَسَلْوا، فَقَدمُوا المدينَةَ فَسأَلُوا، فكانَ فيمن سَألُوا أُمَّ سُلَيمٍ، فَذكَرْت حديثَ صَفِيَّةَ - تعني: في الإذْنِ لها بأنْ تَنْفِرَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إما لا): أصل هذه الكلمة يدل أن تقول: إما لا فافعل كذا، بالإمالة. و«ما» ⦗٢٠٤⦘ زائدة. ومعناه: إن لا يكن ذلك الأمر فافعل كذا.\n_________\n(١) أخرجه البخاري ١ / ٣٦٢ و٣٦٣ في الحيض، باب تحيض المرأة بعد الإفاضة، وفي الحج، باب طواف الوداع، وباب إذا حاضت المرأة بعد ما أفاضت، ومسلم رقم (١٣٢٨) في الحج، باب وجوب طواف الوداع وسقوطه عن الحائض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الطهارة (١٣٥: ٢) عن معلى بن أسد، وفي الحج (١٤٦: ٣) عن مسلم ابن إبراهيم كلاهما عن وهيب وفيه (الحج ١٤٥: ١) عن مسدد عن سفيان. كلاهما عنه به في الحج (٦٧: ٢) عن سعيد بن منصور وأبي بكربن أبي شيبة. كلاهما عن سفيان به والنسائي فيه (المناسك الكبرى ٢٧٩: ١٤) عن محمد بن عبد الله بن يزيد المقري والحارث بن مسكين كلاهما عن سفيان به. و(٢٧٩: ١٥) عن جعفر بن مسافر عن يحيى بن حسان عن وهيب به مختصرا. رخص رسول الله -ﷺ- للحائض أن تنفر إذا أفاضت، قال طاوس: وسمعت ابن عمر يقول: ينفرن، رسول الله رخص لهن. الأشراف (٥/١٢) .","vol":"3","page":202},{"text":"١٤٨٨ - (خ م ط ت د س) عائشة -﵂- «أنَّ صَفِيَّةَ بِنْتَ حُيَيِّ - زوج النبيِّ -ﷺ- حَاضَتْ، فَذُكِرَ ذِلكَ لرسولِ الله -ﷺ- فقال: أحَابسَتُنا هِيَ؟ قَالُوا: إنها قد أفَاضَتْ، قال: فلا إذًا» .\nوفي رواية قالت: «حَاضَتْ صَفِيَّةُ بعد ما أفَاضَتْ، قالت عائشةُ: فذَكرتُ حِيضَتها لرسول الله -ﷺ-، فقال رسولُ الله -ﷺ-: أحابستُنا هي؟ قلتُ: يا رسولَ الله، إنَّها قَد كاَنتْ أَفَاضَتْ وطَافَتْ بالْبيْتِ، ثم حاضَتْ بعد الإفاضَةِ، فقال رسولُ الله -ﷺ-: فَلتَنْفِرُ» .\nوفي أخرى «طَمثَتْ صَفِيَّةُ بِنْتُ حُيَيِّ في حَجَّةِ الْوداع بعد مَا أفَاضَتْ طاهرًا» .\nوفي أخرى قالت: «لمَّا أراد النبيُّ -ﷺ- أنْ ينفِرَ، رأى صَفِيَّةَ على بابِ خِبَائها كَئيبَةً حَزينةً، لأنَّها حَاضَتْ، فقال: عَقْرى أو حَلْقى - لُغَةُ قُرْيشٍ- إنَّكِ لحابستُنا؟ ثم قال: أكُنْتِ أَفضتِ يوم النَّحْرِ؟ يَعني الطَّوَاف؟ قالت: نَعَمْ. قال: فَانْفري إذًا» .\nوفي أخرى قالت: «خرجنا مع رسولِ الله -ﷺ- لا نَذْكُرُ إلا الحجَّ، فَلمَّا قدِمْنا أمَرَنَا أنْ نَحِلَّ، فَلَمَّا كانتْ لَيْلَةُ النَّفْرِ (١) . حاضتْ صَفِيَّةُ، فقال ⦗٢٠٥⦘ النبي -ﷺ-: حَلْقى عَقْرَى، ما أُراها إلا حَابِسْتُنا، ثم قال: كُنْتِ طُفُتِ يَومَ النحر؟ قالت: نعم، قال: فانفِري. قُلْتُ: يارسول الله، لم أكُنْ أَحللْتُ.\nقال: فَأعتَمري من التَّنْعيمِ، فخرج معها أخُوهَا، فَلَقِينَاهُ مُدّلِجًا، فقال: موعدُنا مكان كذا وكذا» .\nوفي أخرى نحوه: فقال رسول الله -ﷺ-: «لَعلَّها تَحبسُنا، أَلَمْ تَكُنْ طَافَتْ مَعَكُنَّ بالْبَيْتِ؟ قالوا: بَلَى: قال: فَاخْرُجْنَ» . هذه روايات البخاري ومسلم.\nوللبخاري أيضًا: قالت: «حَجَجْنا مَعَ رسولِ الله -ﷺ-، فَأَفضْنا يومَ النَّحرِ، فحاضَت صَفِيَّةُ، فأرَادَ النبيُّ -ﷺ- منها ما يُريدُ الرَّجُلُ من أهلِهِ، فَقُلْتُ: يا رسول الله، إنها حائِضٌ، قال: حابِستُنا هي؟ قالوا: يا رسول الله، أفَاضَتْ يوم النحر، قال: أخْرجُوا» .\nولمسلم بنحوٍ من هذه الرواية أيضًا، لكنَّها من تَرْجَمةٍ أُخْرَى.\nوأخرج الموطأ الرواية الأولى والثانية والسادسة.\nوله في أخرى «أنَّ رسول الله -ﷺ- ذَكرَ صَفِيَّة بنتَ حُيَيِّ، فقيل له: إنَّها قد حاضت، فقال رسول الله -ﷺ-: لعلها حابستنا؟ قالوا يا رسول الله، إنها قد طَافتْ، فقال رسولُ الله: فلا إذًا (٢)، قال عُرْوةُ: قالت عائشةُ ⦗٢٠٦⦘: فلِمَ يُقَدّمُ النَّاسُ نِسَاءهْم، إنْ كان ذلك لا ينفُعهُم (٣)؟ ولو كان الذي يقولون لأصْبَحَ بمنى أكثَرُ من سِتَّةِ آلاف امْرَأةٍ حائِضٍ، كُلُّهُنَّ قد أَفضَنَ (٤)» . وأخرج الترمذي وأبو داود الرواية الأولى.\nوأخرج النسائي الرواية الآخِرةَ من روايات البخاري ومسلم (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُدْلجًا): أدلَجَ الساري: إذا سَرَى من أول الليل. وأدَّلج: إذا سرى من آخره.\n_________\n(١) النفر: بفتح الفاء وإسكانها، قال الجوهري: يوم النفر وليلة النفر: لليوم الذي ينفر الناس فيه من منى، وهو بعد يوم القر. ويكون الثالث عشر لمن تأخر، والثاني عشر لمن تعجل.\n(٢) قوله \" فلا إذًا \" أي: إذا كانت أفاضت فليست بحابستنا، لأنها أتت بالفرض الذي هو ركن الحج.\n(٣) الذي في \" الموطأ \": \" لا ينفعهن \".\n(٤) الذي في \" الموطأ \": \" قد أفاضت \".\n(٥) أخرجه البخاري ١ / ٤٥٣ في الحج، باب الزيارة يوم النحر، وباب إذا حاضت المرأة بعد ما أفاضت، وفي الحيض، باب المرأة تحيض بعد الإفاضة، وفي المغازي، باب حجة الوداع، ومسلم رقم (١٢١١) في الحج، باب وجوب طواف الوداع وسقوطه عن الحائض، والموطأ ١ / ٤١٢ و٤١٣ في الحج، باب إفاضة الحائض، والترمذي رقم (٩٤٣) في الحج، باب في المرأة تحيض بعد الإفاضة، وأبو داود رقم (٢٠٠٣) في المناسك، باب الحائض تخرج بعد الإفاضة، والنسائي ١ / ١٩٤ في الحيض، باب المرأة تحيض بعد الإفاضة، وأخرجه ابن ماجة أيضًا رقم (٣٠٧٢) في المناسك، باب الحائض تنفر قبل أن تودع، وأحمد في المسند ٦ / ٣٨ و٣٩ و٨٢ و٨٥ و٩٩ و١٢٢ و١٦٤ و١٧٥ و١٩٣ و٢٠٢ و٢٠٧ و٢١٣ و٢٢٤ و٢٣١ و٢٥٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» صفحة (٢٦٦) عن عبد الرحمن بن القاسم. والحميدي (٢٠٢) قال: حدثنا سفيان. قال: حدثنا عبد الرحمن بن القاسم. وأحمد (٦/٣٩) قال: حدثنا سفيان. عن عبد الرحمن بن القاسم. وفي (٦/٩٩) قال: حدثنا محمد بن عبيد. قال: حدثنا عبيد الله. وفي (٦/١٦٤) قال: حدثنا ابن نمير. قال: حدثنا عبيد الله. وفي (٦/١٩٢) قال: حدثنا يحيى، عن عبيد الله. وفي (٦/٢٠٧) قال: حدثنا وكيع، عن أفلح. والبخاري (٢/٢٢٠) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن عبد الرحمن بن القاسم. ومسلم (٤/٩٤) قال: حدثنا قتيبة. يعني ابن سعيد. قال: حدثنا ليث (ح) وحدثنا زهير بن حرب. قال: حدثنا سفيان ح وحدثني محمد بن المثنى. قال: حدثنا عبد الوهاب. قال: حدثنا أيوب. كلهم عن عبد الرحمن بن القاسم. (ح) وحدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا أفلح. والترمذي (٩٤٣) قال: حدثنا قتيبة. قال: حدثنا الليث، عن عبد الرحمن بن القاسم، والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٤٧٤) عن يعقوب ابن إبراهيم، عن إسماعيل، عن أيوب، عن عبد الرحمن بن القاسم. وفي (١٢/١٧٥١٢) عن قتيبة، عن الليث، عن عبد الرحمن بن القاسم. ثلاثتهم - عبد الرحمن بن القاسم، وعبيد الله بن عمر، وأفلح بن حميد- عن القاسم بن محمد. ورواته أيضا عن عائشة عمرة بنت عبد الرحمن. أخرجه مالك «الموطأ» صفحة (٢٦٦) وأحمد (٦/١٧٧) . والبخاري (١/٩٠) . ومسلم (٤/٩٤) . والنسائي (١/١٩٤) . وفي الكبرى «تحفة الأشراف» (١٢/١٧٩٤٩) . ورواه أيضا عن عائشة أبو سلمة وعروة أخرجه أحمد (٦/٨٢) والبخاري (٥/٢٢٣) ومسلم (٤/٩٣) . وابن ماجة (٣٠٧٢) . والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٥٨٧) عن قتيبة به عن الليث.\nوأخرجه مالك «الموطأ» صفحة (٢٦٧) . والحميدي (٢٠١) . وأحمد (٦/٣٨) وفي (٦/١٦٤) وفي (٦/٢٠٢) وفي (٦/٢٠٧) وفي (٦/٢١٣) وفي (٦/٢٣١) . وأبو داود (٢٠٠٣) . وابن ماجة (٣٠٧٢) . والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٤٥٠) . وابن خزيمة (٣٠٠٢) . وأخرجه أحمد (٦/٨٥) . وفي (٦/١٨٥) . والبخاري (٢/٢١٤) . ومسلم (٤/٩٤) . والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٧٣٣) . وابن خزيمة (٢٩٥٤) .\nورواه أيضا عن عائشة مجاهد. أخرجه مسلم (٤/٣٤) .","vol":"3","page":204},{"text":"١٤٨٩ - (ط) أبو سلمة بن عبد الرحمن - ﵁ - «أنَّ أُم سُلَيْمٍ بنْتَ مِلحَانَ اسْتفْتَتْ رسولَ الله -ﷺ-، وحَاضَتْ - أو وَلَدَتْ- بعدَ ما أفَاضَتْ يومَ النَّحرِ، فأذِنَ لها رسولُ الله -ﷺ-، فَخَرَجت» . ⦗٢٠٧⦘ أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤١٣ في الحج، باب إفاضة الحائض، وإسناده صحيح إن كان أبو سلمة قد سمع من أم سليم. قال ابن عبد البر: لا أعرفه عن أم سليم إلا من هذا الوجه، وتعقبه الزرقاني فقال: وهذا الحديث إن سلم أن فيه انقطاعًا لأن أبا سلمة لم يسمع من أم سليم، فله شواهد. اهـ. ثم ذكر بعضها، ومنها ما رواه مسلم عن طاوس كما في الحديث رقم (١٤٨٨) الذي تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» شرح الزرقاني (٢/٥٠٥) وقال الزرقاني في تعليقه على الحديث: وهذا الحديث إن سلم أن فيه انقطاعا، لأن أبا سلمة لم يسمع أم سليم، فله شواهد فأخرج الطيالسي في مسنده حدثنا هشام هو الدستوائي عن قتادة عن عكرمة. قال: اختلف ابن عباس وزيد بن ثابت في المرأة إذا حاضت وقد طافت بالبيت يوم النحر، فقال زيد: يكون آخر عهدها بالبيت. وقال ابن عباس: تنفر إن شاءت. فقالت الأنصار: لا نتابعك يا ابن عباس وأنت تخالف زيدا. فقال: سلوا صاحبتكم أم سليم، فقالت: حضت بعد ما طفت بالبيت فأمرني رسول الله -ﷺ- أن أنفر (٢/٥٠٥) .","vol":"3","page":206},{"text":"١٤٩٠ - (ت د) الحارث بن عبد الله بن أوسٍ قال: «أتيتُ عُمَرَ -﵁-، فَسألتُهُ: عَنِ المرأَة تَطُوف بالبَيتِ يومَ النحر، ثم تحيض؟ قال: يَكُون آخِرُ عَهْدَها بالبيت، قال الحارثُ: كذلك أفْتاني رسولُ الله -ﷺ-، فقال عمر: أرِبْت عن يَديَك، تسأَلني عن شيء سألت عنه رسولَ الله لكيْما أُخَالِفَ؟» . هذه رواية أبي داود.\nوفي رواية الترمذي: قال الحارث بن عبد الله: «سَمِعْتُ رسول الله -ﷺ- يقول: من حَجَّ هَذا البيتَ أو اعْتَمَرَ، فَلْيَكُنْ آخرُ عهده بالبيت، فقال له عمر: خَرِرْتَ مِنْ يَدَيْكَ، سمعتَ هذا من رسول الله -ﷺ-، ولم تَخْبرْنا بِهِ؟» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ⦗٢٠٨⦘ (أربْتَ عن يَدَيْك): دعاء عليه، كأنه يقول: سقطت آرابك، وهي جمع إرب. والإرب العضو. وكذلك خررت عن يديك، أي: سقطت. يقال: خرَّ الرجل يخر: إذا سقط لوجهه.\n_________\n(١) أخرجه الترمذي رقم (٩٤٦) في الحج، باب ما جاء فيمن حج أو اعتمر فليكن آخر عهده بالبيت، وأبو داود رقم (٢٠٠٤) في المناسك، باب الحائض تخرج بعد الإفاضة، وإسناد أبي داود صحيح، وإسناد الترمذي ضعيف، فيه الحجاج بن أرطأة، وهو صدوق كثير التدليس، وعبد الرحمن بن البيلماني وهو ضعيف، ولكن يشهد له حديث أبي داود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١٦) قال: حدثنا بهز وعفان. وأبو داود (٢٠٠٤) قال: حدثنا عمرو بن عون. والنسائي في الكبرى «تحفة الأشراف» (٣٢٧٨) عن قتيبة.\nأربعتهم - بهز، وعفان، وعمرو، وقتيبة -عن أبي عوانة عن يعلى بن عطاء عن الوليد بن عبد الرحمن فذكره.","vol":"3","page":207},{"text":"١٤٩١ - (ت) نافع مولى ابن عمر -﵄- قال: قال ابنُ عمر -﵄-، «لا تَنْفِر الحائض حتى تُودِّعُ، ثُمَّ سَمِعْتُهُ بعْدُ يقُولُ: إنَّ رسول الله -ﷺ- أَرْخَصَ لهُنَّ» .\nوفي رواية قال: إنَّ ابْنَ عمرَ - ﵁ - قال: «مَنْ حَجَّ الْبَيْتَ فَلْيَكُنْ آخِرُ عهده بالبيت، إلا الحيَّض، رَخَّصَ لَهُنَّ رسولُ الله -ﷺ-» . أخرجه الترمذي (١) .\n_________\n(١) الرواية الثانية عند الترمذي رقم (٩٤٤) والأولى ليست عند الترمذي، ولعلها من رواية رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٩٤٤) قال: حدثنا أبو عمار. والنسائي في الكبرى (الورقة ٥٥ - أ) قال: أخبرنا إسحاق بن إبراهيم.\nكلاهما - أبو عمار الحسين بن حريث، وإسحاق بن إبراهيم - عن عيسى بن يونس عن عبيد بن عمر عن نافع، فذكره.","vol":"3","page":208},{"text":"١٤٩٢ - (ط) عمرة بنت عبد الرحمن: «أنَّ عائشة أُمَّ المؤمنين كانت إذا حَجَّت، ومَعَها نِساءٌ تَخَاف أنْ يَحِضْنَ، قَدَّمَتْهُنَّ يَومَ النَّحرِ فَأفَضنَ، فإنْ حِضْنَ بعْدَ ذلك لم تنْتظِرْهُنَّ تنفِرُ بِهِنَّ وهُنَّ حُيَّضٌ، إذا كنَّ قَدْ أفَضْن» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤١٣ في الحج، باب إفاضة الحائض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٢/٥٠٣) .","vol":"3","page":208},{"text":"١٤٩٣ - () أنس بن مالكٍ وعبد الله بن عمر بن الخطاب -﵃- ⦗٢٠٩⦘ «أنَّ رسولَ الله -ﷺ- صَلَّى بعدَ ثَالِثَةٍ في المُحَصَّبِ ورقَدَ رقْدَةً، ثم ركِبَ إلى الْبَيْتِ، فَطَاف به يُوَدِّعه» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعناه عن أنس في البخاري ٣ / ٤٧٠ في الحج، باب من صلى العصر يوم النفر بالأبطح، والدارمي ٢ / ٥٥ في الحج، باب كم يصلي بمنى حتى يغدو إلى عرفات، ولفظه عند البخاري: عن أنس بن مالك ﵁ عن النبي ﷺ أنه صلى الظهر والعصر والمغرب والعشاء، ورقد رقدة بالمحصب ثم ركب إلى البيت فطاف به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه بمعناه عن ابن عمر أحمد (٢/١٠٠) (٥٧٥٦) قال: حدثنا عفان. وأبو داود (٢٠١٢) قال: حدثنا موسى أبو سلمة وفي (٢٠١٣) قال: حدثنا أحمد بن حنبل. قال: حدثنا عفان.\nكلاهما - عفان، وموسى بن إسماعيل - قالا: حدثنا حماد بن سلمة، قال: أخبرنا حميد عن بكر بن عبد الله عن ابن عمر (ح) وأيوب، عن نافع، عن ابن عمر، فذكره.\nأخرجه أحمد (٢/١١٠) (٥٨٩٢) قال: حدثنا سريج، قال: حدثنا حماد بن سلمة عن أيوب عن نافع وبكر بن عبد الله عن ابن عمر، فذكره.\nوأخرجه أحمد (٢/٢٨) (٤٨٢٨) قال: حدثنا روح، قال: حدثنا حماد عن حميد. وفي (٢/١٢٤) (٦٠٦٩) قال: حدثنا يونس. قال: حدثنا حماد يعني ابن سلمة، عن أيوب وحميد، كلاهما عن بكر ابن عبد الله عن ابن عمر. فذكره ليس فيه (نافع) .\nوهو بمعناه عن أنس في البخاري (٣/٤٧٠) في الحج. باب من صلى العصر يوم النفر بالأبطح. والدارمي (٢/٥٥) في الحج. باب كم يصلي بمنى حتى يغدى إلى عرفات ولفظه عند البخاري عن أنس بن مالك ﵁ عن النبي -ﷺ- أنه صلى الظهر والعصر والمغرب والعشاء ورقد رقدة بالمحصب ثم ركب إلى البيت فطاف به.","vol":"3","page":208},{"text":"١٤٩٤ - () عمر بن الخطاب - ﵁ - «وَدّعَ الْبَيْتَ بعد صَلاةِ الصُّبحِ، فَلَمَّا رأَى قَد أسْفَرَ جدًّا، لَمْ يَرْكَعْ حتَّى أَتَى ذا طُوى أنَاخَ ورَكَعَ، وفعلتْه أُم سلمة، وركعت في الحِلِّ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه مالك في الموطأ بنحوه ١ / ٣٦٨ من حديث الزهري عن حميد بن عبد الرحمن بن عبد القاري أخبره أنه طاف بالبيت مع عمر بن الخطاب بعد صلاة الصبح فلما قضى عمر طوافه نظر فلم ير الشمس طلعت، فركب حتى أناخ بذي طوى، فصلى ركعتين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بنحوه بشرح الزرقاني (٢/٤١١) من حديث الزهري عن حميد بن عبد الرحمن بن عوف أن عبد الرحمن بن عبد القاريء أخبره أنه طاف بالبيت مع عمر بن الخطاب بعد صلاة الصبح فلما قضى عمر طوافه نظر فلم ير الشمس طلعت فركب حتى أناخ بذي طوى فصلى ركعتين سنة الطواف.","vol":"3","page":209},{"text":"<span data-type=\"title\" id=toc-342>[الحكم السادس]: في طواف الرجال مع النساء</span>\n١٤٩٥ - (خ) ابن جريج -﵀- قال: «أخْبَرَني عطاءُ إذ منَعَ ابْنُ هِشامٍ (١) النساءَ الطواف مع الرجالِ، قال: كيف تَمْنَعهُنَّ وقد طاف ⦗٢١٠⦘ نساء النبي -ﷺ- مع الرجال؟ قال: قلتُ: أبعْدَ الحجاب، أو قبله؟ قال: [إي لَعَمْري]، لقد أدرَكْتُهُ بعد الحجاب. قلت: كيف يُخَالِطْنَ الرجالَ؟ قال: لم يكنَّ يُخَالِطْنَ، كانَت عائشةُ تطوف حَجْرة (٢) من الرجال لا تخالطهم، فقالت امرأةٌ: انْطَلِقي نَسْتَلِمُ يَا أمَّ المؤمنين، قالت: انطَلِقي عنْكِ، وَأبَتْ وكُنَّ يَخْرُجْنَ مُتَنَكِّرَاتٍ بالليل، فَيَطُفْنَ مع الرجال، ولَكِنَّهُنَّ كُنَّ إذا دَخَلنَ الْبَيتَ قُمنَ حتَّى يَدْخُلْنَ، وأُخْرِجَ الرِّجالُ، وكنتُ آتي ⦗٢١١⦘ عائشَةَ أنا وعُبَيْدُ بنُ عميرٍ، وهي مُجَاورَةٌ في جَوف ثَبيرٍ، قلت: وما حجابُها؟ قال: هي في قُبَّةٍ تُرْكيَّةٍ (٣) لها غِشَاءٌ، وما بيننا وبينها غَيْرُ ذلك، ورأيْتُ عليها دِرعًا مُورَّدًا (٤)» . أخرجه البخاري (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حجرة): قعد فلان حَجَرة من الناس: أي منفردًا.\n_________\n(١) قال الحافظ في \" الفتح \" (٣ / ٣٨٤) هو إبراهيم أو أخوه محمد بن إسماعيل بن هشام بن الوليد ⦗٢١٠⦘ ابن المغيرة بن عبد الله بن عمر بن مخزوم المخزومي، وكانا خالي هشام بن عبد الملك، فولى محمدًا إمرة مكة، وولى أخاه إبراهيم بن هشام إمرة المدينة، وفوض هشام لإبراهيم إمرة الحج بالناس في خلافته، فلهذا قلت: يحتمل أن يكون المراد ثم عذبهما يوسف بن عمر الثقفي حتى ماتا في محنته في أول ولاية الوليد بن يزيد بن عبد الملك بأمره، سنة خمس وعشرين ومائة. قاله خليفة بن خياط في تاريخه. وظاهر هذا: أن ابن هشام أول من منع ذلك، لكن روى الفاكهي من طريق زائدة عن إبراهيم النخعي قال: \" نهى عمر أن يطوف الرجال مع النساء. قال: فرأى رجلًا معهن فضربه بالدرة \" وهذا - إن صح - لم يعارض الأول، لأن ابن هشام منعهن أن يطفن حين يطوف الرجال مطلقًا، فلهذا أنكر عليه عطاء، واحتج بصنيع عائشة، وصنيعها شبيه بهذا المنقول عن عمر، قال الفاكهي: ويذكر عن ابن عيينة: أن أول من فرق بين الرجال والنساء في الطواف خالد بن عبد الله القسري. اهـ. وهذا إن ثبت فلعله منع ذلك وقتًا ثم تركه، فإنه كان أمير مكة في زمن عبد الملك بن مروان، وذلك قبل ابن هشام بمدة طويلة.\n(٢) قال الحافظ في \" الفتح \" ٣ / ٣٨٥ \"حجرة \" بفتح المهملة وسكون الجيم بعدها راء: أي ناحية، قال القزاز: هو مأخوذ من قولهم: نزل فلان حجرة من الناس أي معتزلًا. وفي رواية الكشميهني: \" حجزة \" بالزاي، وهي رواية عبد الرزاق، فإنه فسره في آخره، فقال: يعني محجوزًا بينها وبين الرجال بثوب، وأنكر ابن قرقول \" حجرة \" بضم أوله وبالراء، وليس بمنكر، فقد حكاه ابن عديس وابن سيده، فقالا: يقال: قعد حجرة - بالفتح والضم - أي ناحية.\n(٣) قال الحافظ في \" الفتح \": قال عبد الرزاق: هي قبة صغيرة من لبود، تضرب في الأرض.\n(٤) أي: قميصًا لونه لون الورد.\n(٥) ٣ / ٣٨٤ و٣٨٥ في الحج، باب طواف النساء مع الرجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n البخاري في الحج (٦٤ تعليقا) قال لي عمرو بن علي حدثنا أبو عاصم عن ابن جريج قال: أخبرني عطاء إذ منع (ابن) هشام النساء الطواف مع الرجال.... فذكره الأشراف (١٢/٢٣٩) .","vol":"3","page":209},{"text":"<span data-type=\"title\" id=toc-343>[الحكم] السابع: في الطواف وراء الحجر</span>\n١٤٩٦ - (خ) أبو السفر سعيد بن محمد -﵀ (١) - قال: «سمعتُ ابنَ عباس يقول: يا أيها الناس، اسْمَعوا (٢) مني ما أقول لكم، وأسْمِعُوني ⦗٢١٢⦘ ما تَقُولُونَ، ولا تَذْهبوا فتقولوا: قال ابنُ عباسٍ، قال ابنُ عباسٍ، مَنْ طَاف بالبيت فَلْيَطُفْ من وراء الحِجْرِ، ولا تقولوا: الْحَطِيمَ، فإنَّ الرجلَ في الجاهلية كان يَحْلِفُ، فيُلقي سَوطَهُ أو نعْلَهُ أو قَوْسَهُ» . أخرجه البخاري (٣) .\n_________\n(١) هو سعيد بن يحمد - بضم الياء المثناة وسكون الحاء المهملة وكسر الميم - الهمداني الثوري أبو السفر. روى عن ابن عباس، وابن عمر، وابن عمرو بن العاص، والبراء بن عازب، وغيرهم، وأرسل عن أبي الدرداء، وعنه ابنه عبد الله بن أبي السفر، والأعمش، وشعبة وغيرهم، وهو ثقة، مات سنة ١١٢ هـ.\n(٢) قوله: \" اسمعوا \" أي: سماع ضبط وإتقان، ولا تقولوا: قال ابن عباس كذا، من غير أن تضبطوا قولي \".\n(٣) ٧ / ١٢٠ في فضائل أصحاب النبي ﷺ، باب أيام الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n البخاري في أيام الجاهلية (المناقب ٨٧: ٣) عن عبد الله بن محمد عن سفيان عن مطرف عنه به الأشراف (٤/٤٦٦) .","vol":"3","page":211},{"text":"<span data-type=\"title\" id=toc-344>[الحكم الثامن]: في السعي بين الصفا والمروة</span>\n١٤٩٧ - (خ م ط ت د س) عروة بن الزبير قال: «قلتُ لِعَائشةَ -﵂- وأنا يومَئِذٍ حديثُ السِّنِّ - أَرأيتِ قوْلَ الله تعالى: ﴿إنَّ الصَّفَا والمرْوةَ مِنْ شَعَائِرِ الله فَمَنْ حَجَّ الْبَيْتَ أو اعْتَمَرَ فَلا جُناحَ عَلَيْهِ أَنْ يَطَّوَّف بِهِما﴾ [البقرة: ١٥٨] ما أرَى على أحدٍ شيئًا أن لا يطَّوَّف بهما؟ فقالت عائشةُ: كَلا، لو كانت كما تقول كانت: فلا جناح عليه أن لا يطَّوَّف بهما، إنها إنما أُنْزِلَتْ هذهِ الآيةُ في الأنصار، كانوا يُهلُّون لمنَاةَ، وكانت مَناةُ حَذْوَ قُدَيْدٍ، وكانوا يَتَحَرّجونَ أنْ يَطَّوَّفوا بَيْنَ الصَّفا والمروةِ، فلما جاء الإسلام، سألُوا رسولَ الله -ﷺ- عن ذلك؟ فأنْزَلَ الله ﷿: ﴿إنَّ الصَّفا والمرْوَةَ مِنْ شَعائِرِ الله فَمَنْ حَجَّ البَيْتَ أَوِ اعْتَمَرَ فَلا جُنَاحَ عَلَيْهِ ⦗٢١٣⦘ أنْ يَطَّوَّف بِهِما﴾ [البقرة: ١٥٨]» . أخرجه الجماعة (١) .\nوقد تقدَّم في كتاب تفسير القران من حرف التاء روايات أخرى لهذا الحديث أطول من هذا (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأنصار): قال الخطابي: قد جاء في بعض روايات هذا الحديث «الأنصاب» فإن كانت محفوظة: فهي جمع نُصُب، وهي الأصنام التي كانوا ينصبونها ويعبدونها، قال: المشهور في الروايات، الأنصار، والله أعلم.\n(فيُهلُّون لمناة): مناة صنم كان يُعبَد في الجاهلية، والإهلال: رفع الصوت بالتلبية، أي: كانوا يحجون لها. ⦗٢١٤⦘\n(يتحرجون): التحرج: التأثم. وهو الخروج من الإثم أو الضيق.\n_________\n(١) أخرجه البخاري ٣ / ٣٩٨ و٣٩٩ في الحج، باب وجوب الصفا والمروة، وباب يفعل في العمرة ما يفعل في الحج، وفي تفسير سورة البقرة باب قوله: ﴿إن الصفا والمروة من شعائر الله﴾، وفي تفسير سورة النجم، ومسلم رقم (١٢٧٧) في الحج، باب بيان أن السعي بين الصفا والمروة ركن لا يصح الحج إلا به، والموطأ ١ / ٣٧٢ في الحج، باب جامع السعي، والترمذي رقم (٢٩٦٩) في التفسير، وأبو داود رقم (١٩٠١) في المناسك، باب أمر الصفا والمروة، والنسائي ٥ / ٢٣٨ و٢٣٩ في الحج، باب ذكر الصفا والمروة، وأخرجه ابن ماجة أيضًا رقم (٢٩٨٦) في المناسك، باب السعي بين الصفا والمروة.\n(٢) انظر الحديث رقم (٤١٨) في تفسير سورة البقرة وشرح ألفاظه ومعانيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» صفحة (٢٤٣) . والبخاري (٣/٧) و(٦/٢٨) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٤/٦٨) . قال: حدثنا يحيى بن يحيى. قال: حدثنا أبو معاوية. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. وأبو داود (١٩٠١) قال: حدثنا القعنبي، عن مالك ح وحدثنا ابن السرح. قال: حدثنا ابن وهب، عن مالك. وابن ماجة (٢٩٨٦) قال: حدثنا أبوبكر بن أبي شيبة. قال: حدثنا أبو أسامة. و«النسائى» في الكبرى (تحفة الأشراف) (١٢/١٧١٥١) عن محمد بن سلمة والحارث بن مسكين، كلاهما عن عبد الرحمن بن القاسم، عن مالك. وابن خزيمة (٢٧٦٩) قال: حدثنا محمد بن العلاء بن كريب. قال: حدثنا عبد الرحيم، يعني ابن سليمان. أربعتهم (مالك، وأبو معاوية، وأبو أسامة، وعبد الرحيم بن سليمان) عن هشام بن عروة.\n٢ - وأخرجه الحميدي (٢١٩) قال: حدثنا سفيان. وأحمد (٦/١٤٤) قال: حدثنا سليمان بن داود الهاشمي. قال: أخبرنا إبراهيم. يعني ابن سعد وفي (٦/١٦٢) قال: حدثنا عبد الرزاق. قال: حدثنا مَعْمر. وفي (٦/٢٢٧) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم. والبخاري (٢/١٩٣) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٦/١٧٦) قال: حدثنا الحميدي. قال: حدثنا سفيان. ومسلم (٤/٦٩) قال: حدثنا عمرو الناقد وابن أبي عمر، جميعا عن ابن عيينة. قال ابن أبي عمر: حدثنا سفيان (ح) وحدثني محمد بن رافع. قال: حدثنا حُجَين بن المثنى. قال: حدثنا ليث، عن عقيل، وفي (٤/٧٠) قال: حدثنا حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. والترمذي (٢٩٦٥) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان. والنسائي (٥/٢٣٧) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان. وفي (٥/٢٣٨) قال: أخبرني عمرو بن عثمان. قال: حدثنا أبي، عن شعيب. وابن خزيمة (٢٧٦٦) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ح) وحدثنا المخزومي. قال: قال: حدثنا سفيان وفي (٢٧٦٧) قال: حدثنا عيسى بن إبراهيم. قال: حدثنا ابن وهب عن يونس.\nستتهم - سفيان بن عيينة، وإبراهيم بن سعد، ومعمر، وشعيب بن أبي حمزة، وعقيل بن خالد، ويونس ابن يزيد - عن ابن شهاب الزهري.\nكلاهما - هشام، والزهري - عن عروة بن الزبير، فذكره.","vol":"3","page":212},{"text":"١٤٩٨ - (د س) جابر بن عبد الله -﵄- قال: «لم يَطُفِ النبيُّ -ﷺ- ولا أصحابُهُ بين الصَّفا والمروةِ إلا طوافًا واحدًا، طوافَهُ الأول» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) أخرجه أبو داود رقم (١٨٩٥) في المناسك، باب طواف القارن، والنسائي ٥ / ٢٤٤ في الحج، باب كم طواف القارن والمتمتع بين الصفا والمروة، وإسناده حسن، ورواه مسلم أيضًا رقم (١٢١٥) في الحج، باب بيان وجوه الإحرام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٧) قال: حدثنا يحيى. ومسلم (٤/٣٦) قال: حدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد (ح) وحدثنا عبد بن حميد، قال: أخبرنا محمد بن بكر. وأبو داود (١٨٩٥) قال: حدثنا ابن حنبل، قال: حدثنا يحيى. والنسائي (٥/٢٤٤) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي الكبرى (تحفة الأشراف) (٢٨٠٢) عن عمران بن يزيد الدمشقي، عن شعيب بن إسحاق.\nثلاثتهم (يحيى، وابن بكر، وشعيب) عن ابن جريج.\n٢ - وأخرجه أحمد (٣/٣٨٧) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\n٣ - وأخرجه ابن ماجة (٢٩٧٣) قال: حدثنا هناد بن السري، قال: حدثنا عَبْثَر بن القاسم، عن أشعث.\n٤ - وأخرجه الترمذي (٩٤٧) قال: حدثنا ابن أبي عمر، قال: حدثنا أبو معاوية، عن الحجاج.\nأربعتهم - ابن جريج، وابن لهيعة، وأشعث، وحجاج - عن أبي الزبير، فذكره.","vol":"3","page":214},{"text":"١٤٩٩ - (د) عائشة -﵂- أنَّ النبيَّ -ﷺ- قال لها: «طَوَافُكِ بالبيتِ وبين الصفا والمروةِ: يَكْفِيكِ لَحجَّتِكِ وعُمْرَتِكِ» . أخرجه أبو داود (١) .\nوهو طرف من حديثٍ قد أخرجه البخاري ومسلم، وهو مذكور في الباب الثالث من هذا الكتاب.\n_________\n(١) رقم (١٨٩٧) في المناسك، باب طواف القارن، وإسناده حسن. وقد أخرج البخاري عن ابن عمر أنه طاف لحجته وعمرته طوافًا واحدًا، وقد تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الحج (٥٤: ٣) عن الربيع بن سليمان المؤذن عن الشافعي عن ابن عيينة عن ابن أبي نجيح عن عطاء عن عائشة به. وقال الشافعي: كان سفيان ربما قال: عن عطاء، «عن عائشة» وربما قال: عن عطاء أن النبي -ﷺ- قال «لعائشة» الأشراف (١٢/٢٣٧) .","vol":"3","page":214},{"text":"<span data-type=\"title\" id=toc-345>[الحكم التاسع]: في أحاديث متفرقة تتضمن أحكامًا</span>\n١٥٠٠ - (خ د س) عبد الله بن عباس -﵄- أنَّ النبيَّ ⦗٢١٥⦘ ﷺ- «رأى رجلًا يَطُوف بالْكَعْبَةِ بِزِمَامٍ أو غيره، فَقَطَعَهُ» .\nوفي رواية «يَقودُ إنْسانًا بِخزَامَةٍ في أنْفِهِ، فَقَطعَها النبيُّ -ﷺ-، ثم أمَرَهُ أنْ يَقُودَ بيده» . هذه رواية البخاري.\nوأخرج أبو داود والنسائي الثانية.\nوللنسائي أيضًا قال: «مرَّ رسولُ الله -ﷺ- بِرَجُلٍ يقُودُ رجلًا بشيءٍ ذُكِر في يده، فتناولَه النبيُّ -ﷺ- فَقطَعَهُ فقال: إنَّهُ نذر» .\nوفي أخرى للنسائي: «مَرَّ بإنْسَانٍ رَبَطَ يَدَهُ إلى إنسانٍ بسَيْرٍ - أو بِخَيطٍ، أو بشيءٍ غير ذلك، فقطعه، ثم قال: قُدْهُ بِيَدِكَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بخزامة): الخزامة: ما يجعل في أنف البعير من شعر، كالحلقة ليقاد به، والزمام للناقة كالرسن للدابة، يجعل على أنفها لتنقاد.\n_________\n(١) أخرجه البخاري ٣ / ٣٨٦ في الحج، باب الكلام في الطواف، وباب إذا رأى سيرًا أو شيئًا يكره في الطواف قطعه، وفي الأيمان والنذور، باب النذر فيما لا يملك وفي معصية، وأبو داود رقم (٣٣٠٢) في الأيمان والنذور، باب من رأى عليه كفارة إذا كان في معصية، والنسائي ٥ / ٢٢١ و٢٢٢ في الحج، باب الكلام في الطواف و٧ / ١٨ في الأيمان والنذور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الأيمان والنذور (٣١: ٣) وفي الحج (٦٦) عن أبي عاصم النبيل والأيمان والنذور (٣١: ٤) والحج (٦٥) عن إبراهيم بن موسى عن هشام كلاهما عن ابن جريج عنه به. وفي الأيمان والنذور (٣٣: ١٣) عن يحيى بن معين س فيه. (الأيمان والنذور ٣٠: ٢) وفي الحج (١٣٥: ١) عن يوسف بن سعيد بن مسلم كلاهما عن حجاج بن محمد و(١٣٥: ٢) عن محمد بن عبد الأعلى عن خالد بن الحارث كلاهما عن ابن جريج به وبعضهم يزيد على بعض. الأشراف (٥/٨) .","vol":"3","page":214},{"text":"١٥٠١ - (ط) [عبد الله بن عبيد الله] بن أبي مليكة: «أنَّ عمر مرَّ بامرأةٍ مجذومةٍ - وهي تطوف بالبيت - فقال لها: يا أمة الله لا تُؤذي النَّاس، ⦗٢١٦⦘ لو جَلَسْتِ في بيتكِ لكانَ خيْرًا لك، فجلستْ في بيتها، فمرَّ بها رجلٌ بعد ما مَاتَ عمرُ، فقال لها: إنَّ الَّذي نَهاكِ قَدْ مات فاخْرُجي، فقالت: والله، ما كنتُ لأُطِيعَهُ حَيًّا، وأعْصِيَهُ مَيِّتًا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤٢٤ في الحج، باب جامع الحج، وفي سنده انقطاع، فإن عبد الله بن أبي ملكية لم يدرك عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٥٣١) .","vol":"3","page":215},{"text":"١٥٠٢ - (خ) عروة بن الزبير أنَّ عائِشَةَ -﵂- «رأتْ أُناسًا طَافُوا بالبيتِ بعد صَلاةِ الصُّبْح، ثم جَلَسُوا عند المُذَكِّرِ، حَتى بَدَا حاجِبُ الشَّمسِ قامُوا يُصلُّونَ، فقالت عائشة: قَعَدُوا حتى إذا كانت الساعَةُ الَّتي تُكْرَهُ فيها الصلاةُ (١) قاموا يُصلُّون؟» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المذَكِّر): موضع الذِّكر.\n_________\n(١) قال الحافظ في \" الفتح \" ٣ / ٣٩١ و٣٩٢ أي التي عند طلوع الشمس، وكأن المذكورين كانوا يتحرون ذلك الوقت، فأخروا الصلاة إليه قصدًا، فلذلك أنكرت عليهم عائشة. هذا إن كانت ترى أن الطواف سبب لا تكره مع وجوده الصلاة في الأوقات المنهية. ويحتمل أنها كانت تحمل النهي على عمومه، ويدل لذلك ما رواه ابن أبي شيبة عن عطاء عن عائشة أنها قالت: \" إذا أردت الطواف بالبيت بعد صلاة الفجر أو صلاة العصر فطف، وأخر الصلاة حتى تغيب الشمس أو حتى تطلع، وصل لكل أسبوع ركعتين \" وهذا إسناد حسن.\n(٢) ٣ / ٣٩١ في الحج، باب الطواف بعد الصبح والعصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٩٠) قال: حدثنا الحسن بن عمر البصري. قال: حدثنا يزيد بن زريع عن حبيب عن عطاء عن عروة، فذكره.","vol":"3","page":216},{"text":"١٥٠٣ - (د س) عبد الله بن السائب: «أنَّهُ كان يَقودُ ابْنَ عباسٍ ⦗٢١٧⦘ ﵄- فيقيمه عند الشُّقَّة الثالثة، مِمَّا يَلي الرُّكنَ الذي يَلي الْحَجَر مما يَلي البابَ، فيقول له ابن عباسٍ: أثَبَت (١) أنَّ رسولَ الله -ﷺ- كان يُصَلِّي ها هنا؟ فَيَقُولُ: نعَمْ، فَيَقُومُ فَيُصَلِّي» . أخرجه أبو داود والنسائي (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: أنبئت. وفي النسائي: أما أنبئت؟ .\n(٢) أخرجه أبو داود رقم (١٩٠٠) في المناسك، باب الملتزم، والنسائي ٥ / ٢١١ في الحج، باب موضع الصلاة من الكعبة. وفي إسناده محمد بن عبد الله السائب المخزومي، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١٠) . وأبو داود (١٩٠٠) قال: حدثني عبيد الله بن عمر بن ميسرة. والنسائي في الكبرى «تحفة الأشراف» (٥٣١٧) عن عمرو بن علي.\nثلاثتهم - أحمد، وعبيد الله، وعمرو - عن يحيى بن سعيد، عن السائب بن عمر المخزومي، عن محمدبن عبد الله بن السائب، فذكره.","vol":"3","page":216},{"text":"١٥٠٤ - (ط) مالك بن أنس قال: «بَلَغَني أنَّ سَعْدَ بن أبي وَقَّاصٍ -﵁- كان إذا دَخَلَ مَكَّةَ مراهِقًا خرجَ إلى عَرَفَةَ قبل أن يطوف بالبيت وبين الصفا والمروة، ثم يطوف بعد أن يرجعَ» .\nقال مالك: وذلك أوسع لمن فعله مراهقًا. أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُراهِقًا): يقال: أرهقت الصلاة: إذا أخَّرتَها إلى وقت الأخرى. والمراد به في الحديث: إذا ضاق عليه الوقت حتى يخاف فوت الوقوف بعرفه.\n_________\n(١) ١ / ٣٧١ بلاغًا في الحج، باب جامع الطواف، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٢/٤١٦) بلاغا.","vol":"3","page":217},{"text":"١٥٠٥ - (ت د) عائشة -﵂- قالت: سمعتُ رسولَ الله -ﷺ- يقول «إنما جُعِل الطواف بالبيت وبين الصفا والمروة، ورميُ الجمار: لإقَامِةِ ذكْرِ الله» . هذه رواية أبي داود. ⦗٢١٨⦘\nوفي رواية الترمذي «إنما جُعِلَ رَميُ الجمَارِ، والسَّعيُ بَينَ الصفا والمروة، لإقامةِ ذِكْر الله» (١) .\n_________\n(١) أخرجه الترمذي رقم (٩٠٢) في الحج، باب ما جاء في كيف يرمي الجمار، وأبو داود رقم (١٨٨٨) في المناسك، باب في الرمل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٦٤) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. وفي (٦/٧٥) قال: حدثنا محمد بن بكر. وفي (٦/١٣٨) قال: حدثنا وكيع، عن سفيان. والدارمي (١٨٦٠) قال: أخبرنا أبو عاصم. وفي (١٨٦١) قال: أخبرنا أبو نعيم ومحمد بن يوسف، عن سفيان. وأبو داود (١٨٨٨) قال: حدثنا مسدد. قال: حدثنا عيسى بن يونس. و«الترمذي» (٩٠٢) قال: حدثنا نصر بن علي الجهضمي وعلي بن خشرم. قالا: حدثنا عيسى بن يونس. وابن خزيمة (٢٧٣٨) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى، يعني ابن سعيد ح وحدثنا علي بن سعيد المسروقي. قال: حدثنا يحيى بن أبي زائدة ح وحدثنا يحيى بن حكيم. قال: حدثنا مكي بن إبراهيم ح وحدثنا سَلْم بن جنادة. قال: حدثنا وكيع، عن سفيان. وفي (٢٨٨٢ و٢٩٧٠) قال: حدثنا علي بن خَشْرم، قال: حدثنا عيسى بن يونس.\nسبعتهم (سفيان، ومحمد بن بكر، وأبو عاصم النبيل، وعيسى، ويحيى بن سعيد، ويحيى بن أبي زائدة، ومكي) عن عبيد الله بن أبي زياد، عن القاسم بن محمد، فذكره.","vol":"3","page":217},{"text":"<span data-type=\"title\" id=toc-346>[الحكم العاشر]: الدعاء في الطواف والسعي</span>\n١٥٠٦ - (د) عبد الله بن السائب - ﵁ - قال: «سمعتُ رسول الله -ﷺ- يقول في الطواف ما بين الركنين: ﴿ربنا آتنا في الدنيا حسنةً وفي الآخرة حسنةً وقِنا عذابَ النَّار﴾ [البقرة: ١٠٢]» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٨٩٢) في المناسك، باب الدعاء والطواف، وفي سنده عبيد مولى السائب بن أبي السائب المخزومي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١١) قال: حدثنا عبد الرزاق وروح (ح) وابن بكر وفي (٣/٤١١) قال: حدثنا يحيى بن سعيد. وأبو داود (١٨٩٢) قال: حدثنا مسدد قال: حدثنا عيسى بن يونس. والنسائي في الكبرى «تحفة الأشراف» (٥٣١٦) عن يعقوب الدَّوْرَقِي.، عن يحيى بن سعيد. وابن خزيمة (٢٧٢١) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا يحيى بن سعيد (ح) وحدثنا محمد بن معمر، قال: حدثنا محمد يعني ابن بكر البُرْسَاني (ح) وحدثنا الدورقي، قال: حدثنا أبو عاصم.\nستتهم- عبد الرزاق، وروح، ومحمد بن بكر، ويحيى، وعيسى، وأبو عاصم - عن ابن جريج، قال: أخبرني يحيى بن عبيد، عن أبيه، فذكره.","vol":"3","page":218},{"text":"١٥٠٧ - (ط) نافع مولى ابن عمر بن الخطاب أنهَ سَمِع ابنَ عمر -﵄- يدعو على الصفا يقول: «اللهم إنَّكَ قلت: ﴿ادْعُوني أَسْتَجِبْ لكم﴾ [غافر: ٦٠] وإنك لا تُخْلِفُ الميعادَ، وإني أسألُك كما هَدَيتني للإسلام: أن لا تَنْزِعه مِني، حتى تَتَوفَّاني وأنا مسلمٌ» . أخرجه الموطأ (١) . ⦗٢١٩⦘\nوزاد رزين - ولم أجده في الموطأ - «وكان يكبر ثلاثَ تكبيراتٍ ويقول: لا إله إلا الله، وحده لا شريك له، له الملك وله الحمد، وهو على كل شيءٍ قدير» . يصنع ذلك سبع مراتٍ، ويصنع في المروة كذلك في كل شَوطٍ (٢) .\nوأخرج رزين أيضًا عن نافع: «أنَّ ابن عمر كان إذا طاف بين الصفا والمروة فَرَقِيَ عليه، حتَّى يَبْدُو له البيت، فَيُكبِّرُ ثَلاثَ تكْبيرَاتٍ، ويقول: لا إلا إلا الله، وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير - يصنع ذلكَ سبْعَ مَرَّاتٍ، وذلك: إحدى وعشرون من التكبير، وسبعٌ من التَّهليل، ويدعُو فيما بين ذلك، يسألُ الله ﷿، ويَهْبطُ حتَّى إذا كانَ ببطْن المسيل سَعَى حتى يظْهرَ منه، ثم يمشي حتى يأتي المروة فيرقى عليها، فيصنعُ عليها مثل ما صَنَعَ على الصَّفا، يصنَعُ ذلك سبع مراتٍ، حَتَّى يفْرُغَ من سَعيهِ» .\n_________\n(١) ١ / ٣٧٢ و٣٧٣ في الحج، باب البدء بالصفا في السعي، وإسناده صحيح.\n(٢) انظر لفظ الموطأ في الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٢/٤١٩) .","vol":"3","page":218},{"text":"١٥٠٨ - (ط) جابر بن عبد الله -﵄- أنَّ رسول الله -ﷺ-، «كان إذا وقفَ على الصَّفا يُكَبِّرُ ثلاثًا، ويقول: لا إله إلا الله، ⦗٢٢٠⦘ وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، يصنع ذلك ثلاثَ مَرَّاتٍ، ويدعو، ويصنع على المروة مثل ذلك» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٧٢ في الحج، باب البدء بالصفا في السعي، ورواه أيضًا مسلم في صحيحه رقم (١٢١٨)، وأبو داود رقم (١٩٠٧)، وابن ماجة رقم (٣٠٧٤) في المناسك، في حديث جابر الطويل في صفة حجة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٢/٤١٨) ورواه أيضا مسلم في «صحيحه» رقم (١٢١٨) قال: حدثنا أبو بكر بن أبي شيبة وإسحاق بن إبراهيم جميعا عن حاتم قال أبو بكر حدثنا حاتم بن إسماعيل المدني كلاهما (مالك، وحاتم بن إسماعيل) عن جعفر بن محمد بن علي عن أبيه، عن جابر بن عبد الله، فذكره.","vol":"3","page":219},{"text":"١٥٠٩ - (د س) عبد الرحمن بن طارق -﵀- عن أُمِّهِ «أنَّ رسولَ الله -ﷺ- كان إذا جاز مكانًا مِنْ دَارِ يَعْلى - نَسيَهُ عُبَيْدُ الله بن أبي يزيد - اسْتَقْبلَ البيت فدعا» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) أخرجه أبو داود رقم (٢٠٠٧) في المناسك، باب طواف الوداع، والنسائي ٥ / ٢١٣ في الحج، باب الدعاء عند رؤية البيت. وفي سنده عبد الرحمن بن طارق بن علقمة لو يوثقه غير ابن حبان وأمه مجهولة.\nوقال المنذري في مختصر سنن أبي داود (ج ٢ ص ٤٣٠ حديث ١٩٢): وأخرجه البخاري في ترجمة عبد الرحمن بن طارق بالإسناد الذي خرجه به أبو داود والنسائي، وقال: وقال بعضهم: عبد الرحمن عن عمه عن النبي ﷺ، ولا يصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٣٦) قال: حدثنا محمد بن بكر. وفي (٦/٤٣٧) قال: حدثنا عبد الرزاق. وفي (٦/٤٣٧) قال: حدثنا أحمد بن الحجاج. قال: حدثنا عبد الله. (ح) وعلي بن إسحاق. قال: أخبرنا عبد الله بن المبارك. وأبو داود (٢٠٠٧) قال: حدثنا يحيى بن معين. قال: حدثنا هشام بن يوسف. والنسائي (٥/٢١٣) قال: أخبرنا عمرو بن علي، قال: حدثنا أبو عاصم.\nخمستهم - محمد بن بكر، وعبد الرزاق، وعبد الله بن المبارك، وهشام بن يوسف، وأبو عاصم- عن ابن جريج. قال: أخبرني عبيد الله بن أبي يزيد، أن عبد الرحمن بن طارق أخبره، فذكره.","vol":"3","page":220},{"text":"١٥١٠ - (ط) [محمد] بن شهاب كان يقول: «كان عبدُ الله بنُ عمر -﵄- لا يُلبِّي وهو يطوف بالبيت» (١) . ⦗٢٢١⦘ أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": لعدم مشروعيتها في الطواف، ولذا كرهها ابنه سالم ومالك. وقال ابن عيينة: ما رأيت أحدًا يقتدى به يلبي حول البيت، إلا عطاء بن السائب، وأجازه الشافعي سرًا وأحمد، وكان ربيعة يلبي إذا طاف. وقال إسماعيل القاضي: لا يزال الرجل ملبيًا حتى يبلغ الغاية التي يكون إليها استجابته، وهي الوقوف بعرفة، قاله أبو عمر، يعني ابن عبد البر.\n(٢) ١ / ٣٣٨ في الحج، باب قطع التلبية، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٢/٣٤٤) .","vol":"3","page":220},{"text":"<span data-type=\"title\" id=toc-347>الفصل الثالث: في دخول البيت</span>\n١٥١١ - (ت د) عائشة -﵂- قالت: «إنَّ رسولَ الله -ﷺ- خرجَ من عندها وهو مَسْرُورٌ، ثُمَّ رَجَعَ إليَّ وهو كئيبٌ، فقال: إنِّي دخلتُ الكعبةَ، ولو استقبلتُ من أمري ما اسْتَدْبرتُ ما دخلتُها، إني أخافُ أنْ أكْونَ قد شَقَقْتُ على أمَّتي» . هذه رواية أبي داود.\nوفي رواية الترمذي قالت: «خرج النبي -ﷺ- من عندي، وهو قريرُ العينِ، طَيِّبُ النفس، فرَجعَ وهو حزينٌ، فقُلْتُ له، فقال: إني دخلتُ الكعبة، ووددْتُ أني لم أكن فعلتُ، إني أخاف أَن أَكونَ أَتْعَبْتُ أُمَّتي من بعدي» (١) .\n_________\n(١) أخرجه الترمذي رقم (٨٣٧) في الحج، باب ما جاء في دخول الكعبة، وأبو داود رقم (٢٠٢٩) في المناسك، باب دخول الكعبة، وأخرجه ابن ماجة أيضًا رقم (٣٠٦٣) في المناسك، باب دخول الكعبة، وفي سنده إسماعيل بن عبد الملك بن أبي الصفير، وهو صدوق كثير الوهم، وبقية رجاله ⦗٢٢٢⦘ ثقات، ومع ذلك فقد صححه الترمذي: وقال: حديث حسن صحيح. اهـ. وفي الحديث دليل على أن دخول الكعبة ليس من مناسك الحج، وهو قول الجمهور، وقد ذهب جماعة من أهل العلم إلى أن دخولها مستحب، ومحل الاستحباب ما لم يؤذ أحدًا بدخوله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٣٧) قال: حدثنا وكيع. وأبو داود (٢٠٢٩) قال: حدثنا مُسَدَّد. قال: حدثنا عبد الله بن داود. وابن ماجة (٣٠٦٤) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. والترمذي (٨٧٣) قال: حدثنا ابن أبي عمر. قال: حدثنا وكيع. وابن خزيمة (٣٠١٤) قال: حدثنا سَلْم بن جُنادة. قال: حدثنا وكيع.\nكلاهما: (وكيع، وعبد الله بن داود) عن إسماعيل بن عبد الملك، عن عبد الله بن أبي مليكة، فذكره.","vol":"3","page":221},{"text":"١٥١٢ - (خ م د) عبد الله بن أبي أوفى - ﵁ - قال: «اعتمرَ رسولُ الله -ﷺ-، واعتمرنا مَعَهُ، فلما دَخَلَ مَكَّةَ طَاف، فَطُفْنَا معه، وأتَى الصفا والمروةَ، وأتيناها معه، وكُنَّا نستُرُهُ مِنْ أهل مَكَّةَ: أنْ يَرْميهُ أحَدٌ، فقال له صاحبٌ لي: أكانَ دَخَلَ الكعبةَ؟ قال: لا» . هذه رواية البخاري.\nوأخرج مسلم السؤال عن دخول الكعبة فقط.\nوفي رواية قال: «اعتمر رسولُ الله -ﷺ-، فطاف بالبيت، وصَلَّى خَلْفَ المقام ركعتين، ومعه مَنْ يَستُرُه من الناس» .\nأخرج أبو داود: الرواية الثانية، وزاد فيها «سؤال الرجل عن دخول الكعبة» .\nوفي أخرى له قال: «اعتمرنا مع نبيِّ الله -ﷺ-، فطاف بالبيت سَبعًا، وصَلَّى ركعتين عند المقام، ثم أتى الصفا والمروة فَسَعَى بينهما سبعًا، ثم حلق رأسهُ» (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٩٠ في الحج، باب متى يحل المعتمر، وباب من لم يدخل الكعبة، وفي المغازي، باب غزوة الحديبية وعمرة القضاء، ومسلم رقم (١٣٣٢) في الحج، باب استحباب دخول الكعبة، وأبو داود رقم (١٩٠٢) و(١٩٠٣) في المناسك، باب أمر الصفا والمروة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٢١) قال: حدثنا سفيان. وأحمد (٤/٣٥٣) قال: حدثنا وكيع. وفي (٤/٣٥٥) قال: حدثنا يعلى. وفي (٤/٣٥٥) قال: حدثنا يزيد بن هارون. وفي (٤/٣٨١) قال: حدثنا يحيى. والدارمي (١٩٢٨) قال: أخبرنا جعفر بن عون. والبخاري (٢/١٨٤) قال: حدثنا مُسَدَّد، قال: حدثنا خالد بن عبد الله. وفي (٣/٧) قال: حدثنا إسحاق بن إبراهيم، عن جرير. وفي (٥/١٦٣) قال: حدثنا ابن نُمير، قال: حدثنا يعلى. وفي (٥/١٨١) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وأبو داود (١٩٠٢) قال: حدثنا مسدد، قال: حدثنا خالد بن عبد الله. وفي (١٩٠٣) قال: حدثنا تميم بن المنتصر، قال: أخبرنا إسحاق بن يوسف، قال: أخبرنا شريك، وابن ماجة (٢٩٩٠) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا يعلى. والنسائي في الكبرى «تحفة الأشراف» (٥١٥٥) عن عمرو بن علي، عن يحيى بن سعيد. (ح) وعن إبراهيم بن يعقوب، عن يحيى ابن يعلى بن الحارث، عن أبيه، عن غَيلان بن جامع. وابن خزيمة (٢٧٧٥) قال: حدثنا يحيى بن حكيم، قال: حدثنا يحيى - يعني ابن سعيد -.\nعشرتهم (سفيان، ووكيع، ويعلى، ويزيد، ويحيى، وجعفر، وخالد، وجرير، وشريك، وغيلان) عن إسماعيل بن أبي خالد، فذكره.","vol":"3","page":222},{"text":"١٥١٣ - (خ م س) أسامة بن زيد وابن عباس -﵃- قال ابنُ جريج: «قلت لعطاء: أَسمعت ابنَ عَبَّاس يقول: إنَّما أُمِرتُمْ بالطَّوافِ، ولم تُؤمَروُا بدخوله؟ قال: لم يكُن يَنْهى عن دخوله، ولكن سمعتُه يقول: أخبرني أُسامةُ بن زيد: أنَّ النبيَّ -ﷺ- لمَّا دخَلَ البَيْت دعَا في نَواحيه كلِّها، ولم يُصَلِّ فيه حتى خَرَجَ، فلما خَرَجَ ركع في قُبُل البَيْت (١) ركْعتَينِ، وقال: هذه الْقِبْلةُ (٢)، قلت: ما نواحيها؟ أي: زواياها (٣)؟ قال: بل في كُلِّ قِبْلَةٍ من الْبَيت» . هذا لفظ مسلم.\nوأخرجه البخاري بنحوها عن ابن عباس عن النبي -ﷺ-، ولم يذكر أسامة. ⦗٢٢٤⦘\nوأخرج أخرى «أنَّ النبيَّ -ﷺ- دَخَلَ الكعبةَ وفيها ست سَوَارٍ. فقَام عند كل سارية. فدعا، ولم يصلِّ» .\nوفي رواية النسائي عن ابن عباس عن أسامة -﵃- قال: «دخل رسولُ الله -ﷺ- الكعبة، فَسَبَّحَ في نواحيها، ولم يصل، ثم خرج. فصلَّى خَلْف المقام ركعتين» .\nوفي أخرى له عن أُسامة أيضًا قال: «دخل هو ورسولُ الله -ﷺ-، فَأمرَ بِلالًا، فأجاف الباب، والبيْت إذ ذاك على ستة أعمدة، فمضى حتى إذا كان بين الأسْطُوانتَيْنِ اللَّتَين تليانِ الباب -باب الكعبة- جلس، فَحَمدَ الله، وأثنى عليه، وسأله، واستغَفَره، ثم قام حتَّى أتى ما استَقْبَلَ من دُبُر الكعبة، فوضع وَجْههُ وخَدَّهُ عليه، وحَمِدَ الله، وأثنى عليه، وسأله، واستغفره، ثم انصرف إلى كل ركن من أركان الكعبة، فاسْتَقْبَلَهُ بالتَّكبير والتَّهْليل والتَّسْبيح، والثَنَاءِ على الله تعالى، والمسألة والاسْتِغْفارِ، ثم خرج فصلى ركعتين مُسْتَقبلَ وجْهِ الكعبة، ثم انصرف، فقال: هذه القبلةُ، هذه القبْلة (٤)» . ⦗٢٢٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأجاف): أجَفْتُ الباب: إذا رددته.\n_________\n(١) قال النووي في \" شرح مسلم \" ١ / ٤٢٩: قوله: \" قبل البيت \" هو بضم القاف والباء، ويجوز إسكان الباء كما في نظائره.\nقيل: معناه ما استقبلك منها، وقيل: مقابلها. وفي رواية في الصحيح: \" فصلى ركعتين في وجه الكعبة \" وهذا هو المراد بقبلها، ومعناه: عند بابها.\nوأما قوله: ركع في البيت، فمعناه: صلى. وقوله: ركعتين دليل لمذهب الشافعي والجمهور: أن تطوع النهار يستحب أن يكون مثنى.\n(٢) قال النووي: وقوله ﷺ: \" هذه القبلة \" قال الخطابي: معناه: أن أمر القبلة قد استقر على استقبال هذا البيت فلا ينسخ بعد اليوم، فصلوا إليه أبدًا. قال: ويحتمل: أنه علمهم سنة موقف الإمام، وأنه يقف في وجهها دون أركانها وجوانبها، وإن كانت الصلاة في جميع جهاتها مجزئة. هذا كلام الخطابي.\nقال النووي: ويحتمل معنى ثالثًا: وهو أن معناه: هذه الكعبة هي المسجد الحرام الذي أمرتم باستقباله، لا كل الحرم، ولا مكة، ولا كل المسجد الذي حول الكعبة، بل هي الكعبة نفسها فقط، والله أعلم.\n(٣) في مسلم المطبوع: أفي زواياها؟ .\n(٤) ٣ / ٣٧٥ في الحج، باب من كبر في نواحي الكعبة، و٨ / ١٤ في المغازي، باب أين ركز النبي ﷺ الراية يوم الفتح، وسيأتي رقم (١٥١٥)، ومسلم رقم (١٣٣٠) و(١٣٣١) في الحج، باب استحباب دخول الكعبة للحاج، والنسائي ٥ / ٢١٩ و٢٢٠ في الحج، باب الذكر والدعاء في البيت، وباب موضع الصلاة من الكعبة، وأخرجه أيضًا أحمد في المسند ١ / ٢٣٧ و٣١١ و٥ /٢٠٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٢٠١، ٢٠٨) والنسائي (٥/٢٢٠) قال: أخبرنا أبو عاصم خُشيش بن أصرم النسائي. وابن خزيمة (٤٣٢) قال: حدثنا محمد بن يحيى.\nثلاثتهم (أحمد، وخشيش، ومحمد بن يحيى) قالوا: حدثنا عبد الرزاق.\n٢ - وأخرجه أحمد (٥/٢٠٨) قال: حدثنا روح بن عبادة.\n٣ - وأخرجه مسلم (٤/٩٦) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد، وابن خزيمة (٣٠٠٣) قال: حدثنا محمد بن معمر بن ربعي.\nثلاثتهم - إسحاق، وعبد، ومحمد بن معمر - عن محمد بن بكر البرساني.\nثلاثتهم: -عبد الرزاق، وروح، والبرساني - عن ابن جريج، قال: قلت لعطاء: أسمعت ابن عباس يقول: إنما أمرتم بالطواف ولم تؤمروا بدخوله؟ قال: لم يكن ينهى عن دخوله، ولكني سمعته يقول، فذكره.","vol":"3","page":223},{"text":"١٥١٤ - (خ م ط د ت س) عبد الله بن عمر بن الخطاب -﵄- قال: دخل رسولُ الله -ﷺ- الْبيت (١) هو وأُسامَةُ بن زَيدٍ، وبلالٌ، وعثمان ابنْ طلحةَ (٢)، فأغلَقوا عليهم (٣)، فلما فتحوا، كنتُ أَوَّلَ مَنْ وَلَجَ، فلقيتُ بلالًا، فَسَألْتُهُ: هل صَلَّى فيه رسولُ الله -ﷺ-؟ قال: نعم، بَيْنَ العَمُودَيْن اليمانيَّيْنِ» . ⦗٢٢٦⦘\nزاد في رواية: قال ابن عمر: «فَذَهبَ عَني أنْ أَسألَه: كم صَلَّى؟» .\nوفي رواية: «فسألتُ بلالًا: أَين صَلَّى؟ قال: بين العَمودين المقَدَّمَيْنِ» .\nوفي أخرى: «فسألتُ بلالًا - حين خرج -: ما صنع النبي -ﷺ-؟ قال: جَعَلَ عمودًا عن يمينه، وعمودًا عن يساره، وثلاثةَ أعمْدَةٍ وراءه - وكان البَيْتُ يومئذٍ على ستةِ أعمدةٍ - ثم صَلَّى» .\nوفي أخرى: «جعل عَمُوديْنِ عن يمينه» .\nوفي أخرى: «فسألتُه، فقلت: هل صلَّى النبيُّ -ﷺ- في الكعبة؟ قال: نعم، ركعتين بين الساريتين عن يَسارِكَ إذا دخلتَ، ثم خَرَجَ فَصَلَّى في وَجه الكعبة ركعتين» .\nوفي أخرى قال: «أقبل النبيُّ -ﷺ- عَامَ الْفَتح، وهو مُردِفٌ أُسَامَةَ على الْقَصواءِ، ومعه بلالٌ وعثمانُ، حتى أناخَ عند البيت، ثم قال لعثمان: إيتنَا بالمفتاح، فجاءه بالمفتاح، ففتح له الباب، فدخل النبيُّ -ﷺ- وأُسامةُ وبلالٌ وعثمان، ثم أَغلقوا عليهم الباب، فمكث نهارًا طويلًا، ثم خرج، فَأبْتَدَرَ الناسُ الدخولَ، فَسَبَقْتُهمْ، فوجدتُ بلالًا قائمًا من وَرَاءِ البابِ، فقلتُ له: أين صَلَّى النبيُّ -ﷺ-؟ فقال: صَلَّى بين ذَيْنِكَ العَمودَيْنِ المُقْدَّمَين، وكان البيت على ستةِ أعمدة سَطْرَيْنِ - صَلَّى بين العَمودَيْنِ من السَّطْرِ المُقَدَّمِ، ⦗٢٢٧⦘ وجعل بابَ البيت خَلفَ ظَهْرِه، واسْتَقُبَلَ بوجْهِه الذي يَسْتَقْبِلُكَ حين تَلِجُ البيت بيْنَهُ وبَيْنَ الجدار. قال: ونَسيت أنْ أَسأَلَهُ: كمْ صَلَّى؟ وعند المكان الذي صَلى فيه مَرَمرَةٌ حمراءُ» .\nوفي أخرى قال: «فأخبرني بلال - أو عثمان بن طلحة - «أنَّ رسولَ الله -ﷺ- صَلَّى في جوف الكعبةِ بين العمودين اليمانيين» .\nوفي أخرى لمسلم: «أقبل رسولُ الله -ﷺ- عامَ الفتح على ناقة لأسامةَ، حتَّى أناخَ بفنَاءِ الكعبة، ثم دعا عثمانَ بن طلحةَ، فقال: إِيتني بالمفتاح، فذهب إلى أُمِّهِ، فأبت أن تُعْطِيَهُ. فقال: والله لتُعْطِينيهِ أو لَيَخْرُجَنَّ هذا السيفُ من صُلْبي، قال: فأعطتْهُ إيَّاه، فجاء به إلى النبي -ﷺ-[فدفعه إليه] ففتح الباب - ثم ذكر نحوه» . هذه روايات البخاري ومسلم.\nوأخرج الموطأ الرواية الثالثة، التي يذكر فيها «أنه جعل ثلاثة أعمدة وراءه» .\nوأخرج الترمذي نحوًا من إحدى هذه الروايات الثلاث.\nوله في أخرى عن بلالٍ: «أن رسول الله -ﷺ- صلَّى في جَوف الكعبةِ. قال ابن عباس: لم يُصَلِّ، ولكنه كبَّر» .\nوأخرج أبو داود الرواية التي أخرجها الموطأ. ⦗٢٢٨⦘\nوفي أخرى له بنحوها، ولم يذكر السَّواري، قال: «ثم صلى وبينه وبين القبلة ثلاثةُ أذْرِعٍ» .\nزاد في رواية: «ونسيت أنْ أَسْأَلَهُ: كمْ صَلى؟» .\nوأخرج النسائي الرواية التي ذُكر فيها «الْمَرْمَرَةُ الحمراءُ» . إلى قوله «وبينه وبين الجدار» . ثم زاد «نحوٌ من ثلاثة أذْرُعٍ» .\nوأخرج الرواية الأولى، وأخرج الرواية التي ذكر في آخرها «فصَلَّى ركعتين في وَجْهِ الكعبة» .\nوفي أخرى له قال: «دَخَلَ رسولُ الله -ﷺ- البيت، ومعه الْفَضْلُ ابْنُ العباس، وأُسامةُ بن زيد، وعثمانُ بن طلحة، وبلالٌ، فأجَافُوا عليهم البابَ، فمكث فيه ما شاء الله، ثم خرج، قال: فكان أولُ مَنْ لقيتُ بلالًا، فقلت: أيْنَ صَلَّى النبي -ﷺ-؟ قال: بين الأُسْطُوَانَتْين (٤)» . ⦗٢٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَصْواء): التي قُطع طَرَف أذنها، ولم تكن ناقة النبي -ﷺ- مقطوعة الأذن، وإنما كان هذا لَقَبًا لها.\n_________\n(١) قال الحافظ في \" الفتح \": كان ذلك في عام الفتح.\n(٢) قال النووي في \" شرح مسلم \" ١ / ٤٢٨: هو عثمان بن طلحة الحجبي - بفتح الحاء والجيم - منسوب إلى حجابة الكعبة، وهي ولايتها وفتحها وإغلاقها وخدمتها، ويقال له ولأقاربه: الحجبيون، وهو عثمان بن طلحة بن أبي طلحة، واسم أبي طلحة: عبد الله بن عبد العزى بن عثمان بن عبد الدار بن قصي القرشي العبدري، أسلم مع خالد بن الوليد وعمرو بن العاص في هدنة الحديبية، وشهد فتح مكة، ودفع النبي ﷺ مفتاح الكعبة إليه وإلى شيبة بن عثمان بن طلحة، وقال: \" خذوها يا بني طلحة، خالدة تالدة، لا ينزعها منكم إلا ظالم \" ثم نزل عثمان المدينة فأقام بها إلى وفاة النبي ﷺ، ثم تحول إلى مكة، فأقام بها حتى توفي سنة اثنتين وأربعين، وقيل: إنه استشهد يوم أجنادين - بفتح الدال وكسرها - وهي موضع بقرب بيت المقدس، كانت غزوته في أوائل خلافة عمر بن الخطاب ﵁. وقد ثبت في الصحيح قوله ﷺ: \" كل مأثرة كانت في الجاهلية فهي تحت قدمي، إلا سقاية الحاج، وسدانة البيت \" قال القاضي عياض: قال العلماء: لا يجوز لأحد أن ينزعها منهم، قالوا: وهي ولاية لهم عليها من رسول الله ﷺ فتبقى دائمة لهم، ولذرياتهم أبدًا، لا ينازعون فيها، ولا يشاركون، ما داموا موجودين، صالحين لذلك. والله أعلم.\n(٣) في مسلم - فأغلقها عليه، يعني رسول الله ﷺ. قال النووي في \" شرح مسلم \": وإنما أغلقها عليه ﷺ ليكون أسكن لقلبه وأجمع لخشوعه، ولئلا يجتمع الناس ويدخلوا ويزدحموا، فينالهم ضرر، ويتهوش عليه الحال بسبب لغطهم. والله أعلم.\n(٤) أخرجه البخاري ٣/ ٣٧١ و٣٧٢ في الحج، باب إغلاق البيت وباب الصلاة في الكعبة، وفي القبلة، باب قول الله تعالى ﴿واتخذوا من مقام إبراهيم مصلى﴾، وفي المساجد، باب الأبواب والغلق للكعبة والمساجد، وفي سترة المصلي، باب الصلاة بين السواري في غير جماعة، وفي التطوع، باب ما جاء في التطوع مثنى مثنى، وفي الجهاد، باب الردف على الحمار، وفي المغازي، باب حجة الوداع، ومسلم رقم (١٣٢٩) في الحج، باب استحباب دخول الكعبة للحاج وغيره، والموطأ ١ / ٣٩٨ في الحج، باب الصلاة في البيت وقصر الصلاة، وأبو داود رقم (٢٠٢٣) في المناسك، باب الصلاة في الكعبة، والترمذي رقم (٨٧٤) في الحج، باب ما جاء في الصلاة في الكعبة، والنسائي ٢ / ٣٣ و٣٤ في المساجد، باب الصلاة في الكعبة، و٢ / ٦٣ في القبلة، باب مقدار ذلك، و٥ / ٢١٧ في الحج، باب دخول البيت، وباب موضع الصلاة بالبيت. قال الحافظ في \" الفتح \" ٣ / ٣٧٣: وفي هذا الحديث من ⦗٢٢٩⦘ الفوائد: رواية الصاحب عن الصاحب، وسؤال المفضول مع وجود الأفضل والاكتفاء به، والحجة بخبر الواحد، وفيه أيضًا اختصاص السابق بالبقعة الفاضلة، وفيه السؤال عن العلم والحرص فيه، وفضيلة ابن عمر لشدة حرصه على تتبع آثار النبي ﷺ ليعمل بها، وفيه أن الفاضل من الصحابة قد كان يغيب عن النبي ﷺ في بعض المشاهد الفاضلة ويحضره من هو دونه فيطلع على ما لم يطلع عليه، واستدل به على جواز الصلاة بين السواري في غير الجماعة، وعلى مشروعية الأبواب والغلق للمساجد، وفيه أن السترة إنما تشرع حيث يخشى المرور؛ فإنه ﷺ صلى بين العمودين ولم يصل إلى أحدهما، والذي يظهر أنه ترك ذلك للاكتفاء بالقرب من الجدار، وفيه استحباب دخول الكعبة، وفيه استحباب الصلاة في الكعبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في «الموطأ» (٢٥٨)، والحميدي (١٤٩ و٦٩٢) قال: حدثنا سفيان، قال: حدثنا أيوب السختياني، وأحمد (٢/٣) قال: حدثنا هيثم، قال: أخبرنا غير واحد، وابن عون. وفي (٢/٣٣) قال: حدثنا عبد الرزاق، قال: حدثنا عبيد الله. وفي (٢/٥٥) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/١١٣و١٣٨) و(٦/١٣) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا مالك. وفي (٢/١١٣) أيضا قال: حدثنا إسحاق قال: أنبأنا مالك وفي (٦/١٣) قال: حدثنا وكيع، عن هشام بن سعد، وفي (٦/١٥) قال: حدثنا إسحاق بن يوسف، قال: حدثنا ابن أبي رواد وفي (٦/١٥) أيضا قال: حدثنا سفيان عن أيوب. وعبد بن حميد (٣٦٠) قال: حدثنا أبو نعيم قال: حدثنا هشام بن سعد، وفي (٧٧٧) قال: حدثني سليمان بن حرب قال: حدثنا حماد بن زيد، عن أيوب. والدارمي (١٨٧٣) قال: حدثنا حجاج بن منهال، قال: حدثنا حماد بن سلمة، عن أيوب. والبخاري (١/١٢٦) قال: حدثنا أبو النعمان، وقتيبة، قالا: حدثنا حماد بن زيد، عن أيوب. وفي (١/١٣٤) قال: حدثنا موسى ابن إسماعيل، قال حدثنا جويرية. وفي (١/١٣٤) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (١/١٣٤) قال البخاري: وقال لنا إسماعيل: حدثني مالك. وفي (١/١٣٤) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أبو ضمرة، قال: حدثنا موسى بن عقبة. وفي (٢/١٨٤) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله، قال: أخبرنا موسى بن عقبة. وفي (٤/٦٨) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، قال: قال يونس. وفي (٥/٢٢٢) قال: حدثني محمد، قال: حدثنا سريج ابن نعمان، قال: حدثنا فليح. ومسلم (٤/٩٥) قال: حدثنا يحيى بن يحيى التميمي، قال: قرأت على مالك. (ح) وحدثنا أبو الربيع الزهراني، وقتيبة بن سعيد، وأبو كامل الجَحْدَري، كلهم عن حماد بن زيد، قال حدثنا أيوب. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان، عن أيوب السختياني. (ح) وحدثني زهير بن حرب. قال: حدثنا يحيى وهو القطان (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة (ح) وحدثنا ابن نمير، قال: حدثنا عبدة.\nثلاثتهم عن عبيد الله. وفي (٤/٩٦) قال: حدثني حميد بن مسعدة، قال: حدثنا خالد، يعني ابن الحارث، قال: حدثنا عبد الله بن عون. وأبو داود (٢٠٢٣) قال: حدثنا القعنبي، عن مالك. وفي (٢٠٢٤) قال: حدثنا عبد الله بن محمد بن إسحاق الأذرمي، قال: حدثنا عبد الرحمن بن مهدي، عن مالك. وفي (٢٠٢٥) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو أسامة، عن عبيد الله. وابن ماجة (٣٠٦٣) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا عمر بن عبد الواحد، عن الأوزاعي، قال: حدثني حسان بن عطية. والنسائي (٢/٦٣) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه، وأنا أسمع، عن ابن القاسم، قال: حدثني مالك. وفي (٥/٢١٦) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا ابن عون. وفي (٥/٢١٧) قال: أخبرنا يعقوب ابن إبراهيم، قال: حدثنا هشيم، قال: أنبأنا ابن عون. وابن خزيمة (٣٠٠٩) قال: حدثنا الحسن بن قزعة، قال: حدثنا الفضيل بن سليمان، قال: حدثنا موسى بن عقبة، وفي (٣٠١٠) قال: حدثنا عبد الجبار بن العلاء، ومحمد بن عمر بن العباس، قالا: حدثنا سفيان، قال: حدثنا أيوب. وفي (٣٠١١) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع، عن هشام بن سعد. جميعا (مالك، وأيوب، وابن عون، وعبيد الله، وهشام، وابن أبي رواد، وجويرية، موسى، ويونس، وفليح، وحسان) عن نافع.\n٢ - وأخرجه أحمد (٢/١٢٠) قال: حدثني إسحاق، قال: حدثنا ليث (ح) وحدثنا هاشم، قال: حدثنا ليث. والدارمي (١٨٧٤) قال: أخبرنا أحمد بن عبد الله بن يونس، قال: حدثنا ليث. والبخاري (٢/١٨٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث. ومسلم (٤/٩٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث (ح) وحدثنا ابن رمح، قال: أخبرنا الليث. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. والنسائي (٢/٣٣) قال: أخبرنا قتيبة، قال حدثنا الليث.\nكلاهما (ليث، ويونس) عن ابن شهاب، عن سالم بن عبد الله بن عمر.\n٣ - وأخرجه أحمد (٦/١٢) قال: حدثنا يحيى بن سعيد، عن السائب بن عمر. وفي (٦/١٣) قال: حدثنا روح، قال: حدثنا عثمان بن سعد. وفي (٦/١٣) قال: حدثنا وكيع، قال: حدثنا السائب بن عمر (ح) ومحمد بن بكر، قال: أخبرنا السائب بن عمر. والنسائى (٥/٢١٧) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى قال: حدثنا السائب بن عمر.\nكلاهما (السائب، وعثمان) عن ابن أبي مليكة.\n٤ - وأخرجه أحمد (٦/١٤) قال: حدثنا مروان بن شجاع، قال: حدثني خصيف، وفي (٦/١٤) قال: حدثنا ابن نمير، قال: حدثنا سيف بن سليمان. والبخاري (١/١٠٩) قال: حدثنا مسدد، قال: حدثنا يحيى، عن سيف، وفي (٢/٧١) قال: حدثنا أبو نعيم، قال: حدثنا سيف. والنسائي (٥/٢١٧) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو نعيم، قال: حدثنا سيف بن سليمان. وابن خزيمة (٣٠١٦) قال: حدثنا عمرو بن علي، قال: حدثنا أبو عاصم، قال: حدثنا سيف.\nكلاهما (خصيف، وسيف) عن مجاهد.\n٥ - وأخرجه أحمد (٦/١٤) قال: حدثنا هاشم بن القاسم، قال: حدثنا إسحاق بن سعيد بن عمرو بن سعيد بن العاص، عن سعيد يعني أباه.\nخمستهم - نافع، وسالم، وابن أبي مليكة، ومجاهد، وسعيد -عن عبد الله بن عمر، فذكره.","vol":"3","page":225},{"text":"١٥١٥ - (خ) عبد الله بن عباس -﵄- «أنَّ رسولَ الله -ﷺ- لما قَدِمَ أبى أنْ يدخُلَ البيتَ وفيه الآلهةُ، فأمرَ بها فَأُخْرِجَت، فأخْرَجُوا صُورَةَ إبراهيمَ وإسماعيل، وفي أيديهما الأزْلام، فقال رسول الله -ﷺ-: قاتَلهم الله، أمَا والله،، لقد علموا: أنهما لم يَسْتَقْسِمَا بها قَطُّ، فدخل البيت، فكبَّر في نواحيه، ولم يُصَلِّ فيه» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ⦗٢٣٠⦘ (الأزلام): القِداح التي كانوا يستقسمون بها.\n_________\n(١) ٣ / ٣٧٥ و٣٧٦ في الحج، باب من كبر في نواحي الكعبة، وفي الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلا﴾، وفي المغازي، باب أين ركز النبي ﷺ الراية يوم الفتح، وأخرجه أيضًا أبو داود رقم (٢٢٠٧) في الحج، باب الصلاة في الكعبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٣٤) (٣٠٩٣) قال: حدثنا عبد الصمد قال: حدثني أبي، وفي (١/٣٦٥) (٣٤٥٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والبخاري (٢/١٨٤) قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث. وفي (٤/١٧٠) قال: حدثنا إبراهيم بن موسى، قال أخبرنا هشام عن معمر، وفي (٥/١٨٨) قال: حدثني إسحاق، قال: حدثنا عبد الصمد، قال: حدثني أبي. وأبو داود (٢٠٢٧) قال: حدثنا أبو معمر عبد الله بن عمرو بن أبي الحجاج، قال: حدثنا عبد الوارث.\nكلاهما (عبد الوارث، ومعمر) عن أيوب، عن عكرمة، فذكره.","vol":"3","page":229},{"text":"١٥١٦ - (د) الأسلمية (١) -﵂- قالت: «قلت لعثمان (٢): ما قال لك رسولُ الله -ﷺ- حين دَعَاكَ؟ قال: قال لي: إنِّي نَسيتُ أَنْ آمُرَكَ: أنْ تُخَمِّرَ الْقَرْنَينِ، فإنه ليس ينبَغي أن يكون في البيت شيءٌ يَشْغَلُ الْمُصَلِّي» . أخرجه أبو داودَ (٣) .\n_________\n(١) هذا الحديث رواه أبو داود عن منصور الحجبي قال: حدثني خالي - مسافع بن أبي شيبة - عن أمي صفية بنت شيبة قالت \" سمعت الأسلمية \". اهـ.\nقال المنذري في مختصر سنن أبي داود (ج ٢ ص ٤٤١ حديث ١٩٤٧): أم منصور. هي صفية بنت شيبة القرشية العبدرية، وقد جاءت مسماة في بعض طرق هذا الحديث، واختلف في صحبتها، وقد جاءت أحاديث ظاهرة في صحبتها. وقد اختلف في هذا الحديث، فروي كما سقناه، وروي عن منصور عن خاله مسافع عن صفية بنت شيبة عن امرأة من بني سليم، وروي عنه عن خاله عن امرأة من بني سليم ولم يذكر أمه. اهـ.\n\n(٢) هو عثمان بن طلحة القرشي العبدري الحجبي.\n(٣) رقم (٢٠٣٠) في المناسك، باب دخول الكعبة، وفي سنده جهالة المرأة الأسلمية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الحج (٩٤: ٣) عن أبي الطاهر بن السرح، وسعيد بن منصور، ومسدد ثلاثتهم عن سفيان عن منصور بن عبد الرحمن الحجبي، قال: حدثني خالي سماه ابن السرح (مسافع بن شيبة) عن أمي - يعني صفية بنت شيبة - قالت: سمعت الأسلمية تقول: قلت بهذا. ورواه أبو عبيد الله سعيد بن عبد الرحمن المخزومي عن سفيان عن منصور عن خاله مسافع بن عبد الله بن شيبة، عن صفية بنت شيبة، عن امرأة من بني سليم، ورواه عبيد الله بن عمر القواريري عن سفيان، عن منصور، عن خاله، ولم يسمه عن امرأة من بني سليم، ولم يذكر أمه صفية بنت شيبة.","vol":"3","page":230},{"text":"١٥١٧ - (د) عمر بن الخطاب - ﵁ - قال له عبدُ الرحمن بنُ صفوان: «كَيْفَ صَنَعَ رسولُ الله -ﷺ-، حين دخل الكعبة؟» قال: «صَلَّى فيه ركعتين» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٠٢٦) في المناسك، باب الصلاة في الكعبة، وفي سنده يزيد بن أبي زياد الهاشمي الكوفي، وهو ضعيف، كبر فتغير، فصار يتلقن، ولكن يشهد له الحديث الذي قبله رقم (١٥١٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٣٠) قال: حدثنا عبيدة بن حميد. وفي (٣/٤٣١) قال: حدثنا أحمد بن الحجاج، قال: حدثنا جرير بن عبد الحميد. وأبو داود (١٨٩٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير بن عبد الحميد. وفي (٢٠٢٦) قال: حدثنا زهير بن حرب، قال: حدثنا جرير. وابن خزيمة (٣٠١٧) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير (ح) وحدثنا علي بن المنذر الكوفي، قال: حدثنا ابن فضيل (ح) وحدثنا ابن بشر الواسطي، قال: حدثنا خالد..\nأربعتهم (عبيدة بن حميد، وجرير، وابن فضيل، وخالد) عن يزيد بن أبي زياد عن مجاهد، فذكره.\n* رواية عبيدة بن حميد مختصرة على: «رأيت رسول الله -ﷺ- بين الحجر والباب واضعا وجهه على البيت» .\n* ورواية عثمان بن أبي شيبة: (ليس فيها حديث عمر) .\n* ورواية زهير بن حرب مختصرة على: «حديث عمر» .\n* في رواية ابن فضيل، وخالد: «عن صفوان بن عبد الرحمن، أو عبد الرحمن بن صفوان» .","vol":"3","page":230},{"text":"١٥١٨ - (ط ت د س) عائشة -﵂- قالت: «كنتُ ⦗٢٣١⦘ أُحِبُّ أَنْ أَدْخُلَ الْبَيت فأُصلِّيَ فيه، فأخذ رسولُ الله -ﷺ- بِيَدِي فأدْخلني في الحِجْرِ، فقال لي: صلِّي فيه إنْ أرَدْتِ دُخُولَ الْبَيت، فإنما هو قِطعةٌ من البيت، وإنَّ قومَكِ اقْتَصَرُوا حين بَنَوْا الكَعبَةَ، فأخرجوه عن البيت» . أخرجه الترمذي وأبو داود والنسائي (١) .\nوفي أخرى للنسائي قالت: «قُلتُ: يا رسولَ الله، أَلا أَدخُلُ البيتَ؟ قال: أدخُلي الْحِجْرَ، فإنه من البَيْتِ» (٢) .\nوأخرج الموطأ عنها: هذا المعنى، أو قربيًا منه، قالت: «مَا أُبالي: أصَلَّيتُ في الحِجْرِ، أم في البيت» (٣) .\n_________\n(١) أخرجه الترمذي رقم (٨٧٦) في الحج، باب ما جاء في الصلاة في الحجر، وأبو داود رقم (٢٠٢٨) في المناسك، باب الصلاة في الحجر، والنسائي ٥ / ٢١٩ في الحج، باب الصلاة في الحجر، رواه الترمذي عن علقمة بن أبي علقمة عن أبيه عن عائشة، وأخرجه أبو داود: عن علقمة بن أبي علقمة عن أمه عن عائشة.\nقال المنذري في مختصر سنن أبي داود (ج ٢ ص ٤٤٠ حديث ١٩٤٥) قال الترمذي: حسن صحيح، وعلقمة هذا هو مولى عائشة، تابعي مدني، احتج به البخاري ومسلم. وأمه: حكى البخاري وغيره: أن اسمها مرجانة. أقول: ومرجانة، لم يوثقها غير ابن حبان، ولكن يشهد له رواية النسائي التي بعده.\n\n(٢) وإسناده صحيح.\n(٣) وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٩٢) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز بن محمد. وأبو داود (٢٠٢٨) قال: حدثنا القعنبي. قال: حدثنا عبد العزيز. والترمذي (٨٧٦) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي (٥/٢١٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد العزيز بن محمد. وابن خزيمة (٣٠١٨) قال: حدثنا الربيع بن سليمان وبحر بن نصر. قالا: حدثنا ابن وهب. قال: حدثنا ابن أبي الزناد.\nكلاهما (عبد العزيز بن محمد، وابن أبي الزناد) عن علقمة بن أبي علقمة، عن أمه، فذكرته.","vol":"3","page":230},{"text":"١٥١٩ - (خ) نافع مولى عبد الله بن عمر بن الخطاب -﵃- قال: «كانَ ابنُ عمر إذا دَخَلَ الكعبة مَشَى قِبَل وَجْهِه، حين يدخُلُ، ⦗٢٣٢⦘ ويجعَلُ البابَ قِبلَ ظَهْرِهِ، ويمشي حتى يكون بينه وبين الجدار الذي قِبَل وجهه قريب (١) من ثلاث أَذْرُعِ، فَيُصَلِّي، يَتَوَخَّى المكان الذي أَخبره بلالٌ: أنَّ رسول الله -ﷺ- صَلَّى فيه، قال: وليس على أَحدٍ بَأْسٌ: أنْ يُصَلِّي في أي نَواحي البيت شاء» . أخرجه البخاري، ولم يذكره الحميدي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَتَوَخَّى): تَوَخَّيت الشيء، إذا قصدته واعتمدت فعله.\n_________\n(١) في نسخ البخاري المطبوعة: قريبًا. قال الحافظ في \" الفتح \": كذا وقع بالنصب على أنه خبر كان واسمها محذوف.\n(٢) ٣ / ٣٧٤ في الحج، باب الصلاة في الكعبة، وباب إغلاق البيت، وفي القبلة، باب قول الله تعالى ﴿واتخذوا من مقام إبراهيم مصلى﴾، وفي المساجد، باب الأبواب والغلق للكعبة والمساجد، وفي سترة المصلي، باب الصلاة بين السواري بغير جماعة، وفي التطوع، باب ما جاء في التطوع مثنى مثنى، وفي الجهاد، باب الردف على الحمار، وفي المغازي، باب حجة الوداع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج (٥٢) عن أحمد بن محمد عن ابن المبارك، و(بل في الصلاة ٩٧) عن إبراهيم بن المنذر، عن أنس بن عياض. كلاهما عنه به الأشراف (٦/٢٤٢) .","vol":"3","page":231},{"text":"<span data-type=\"title\" id=toc-348>الباب الخامس: في الوقوف والإفاضة</span>، وفيه: ثلاثة فصول\n<span data-type=\"title\" id=toc-349>الفصل الأول: في الوقوف بعرفة وأحكامه </span>⦗٢٣٣⦘\n١٥٢٠ - (خ م ت د س) عائشة -﵂-: قالت: «كانَتْ قُرَيْشٌ وَمَنْ دَانَ دِينَها، يَقِفُونَ بالمزْدَلِفَةِ، وكانوا يُسَمَّونَ الْحُمْسَ، وكان سائرُ العربِ يقفون بعرفة، فلما جاء الإسلام أمر الله نَبِيَّهُ -ﷺ- أنْ يَأتيَ عَرَفَاتٍ، فَيَقِفَ بها، ثم يُفِيضَ منها فذلك قوله ﷿: ﴿ثم أَفيضُوا مِنْ حيْثُ أَفَاضَ النَّاسُ﴾ [البقرة: ١٩٩]» .\nوفي رواية: قال عروة بن الزبير -﵄-: «كانت العربُ تطوف بالبيت عُرَاةً إلا الحُمْس، والحُمْس: قريش وماولدت، كانوا يطوفون عراة، إلا أنْ تُعطيهُمُ الْحُمْسُ ثيابًا، فَيُعْطِي الرِّجالُ الرجال، والنِّساءُ النسَاءَ، وكانت الحُمْسُ لا يَخْرُجُونَ من المُزْدَلِفَةِ، وكان الناس كلهم يَبْلُغُون عَرَفَاتٍ - قال هشامٌ: فحدَّثني أبي عن عائشة قالت: الْحُمسُ: هم الذين أنْزَلَ الله فيهم ﴿ثم افِيضُوا مِنْ حَيْثُ أَفاضَ الناس﴾ - قالت: كان الناس يُفيِضُونَ من عَرَفاَتٍ، وكان الْحُمسُ يُفيضُونَ من المْزْدَلِفَةِ، يقولون: لا نُفِيضُ إلا من الحرم، فلما نزلت ﴿أَفيضُوا مِنْ حَيْثُ أفاض الناس﴾ رَجَعُوا إلى عرفاتٍ» . أخرجه الجماعة إلا الموطأ. ⦗٢٣٤⦘\nوانفرد بالرواية الثانية البخاري ومسلم (١) .\nوذكر رزين روايةً: «: قالت كانت قريْشٌ ومَنْ دَان بِدِينِها - وهم الْحُمُسُ - يَقِفُونَ بالمُزدَلِفَةِ، ويقولون: نحنُ قَطِينُ الله - أي: جيرانُ بيت الله - فلا نخرجُ من حَرَمه، وكان يَدْفَعُ بالعربِ أبَو سَيَّارةَ على حمارٍ عُرْي من عَرَفة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُمس): جمع أحْمُس، وهم قريش، وأصلها: الشجاعة والشدة.\n(قطين الله): يقال: قطن بالمكان، إذا أقام فيه، فهو قاطن. والجمع: ⦗٢٣٥⦘ قُطّان وقَطين. والقطين: سكن الدار، فيكون على حذف المضاف، أي سكَنُ بيت الله.\n_________\n(١) أخرجه البخاري ٨ / ١٣٩ في تفسير سورة البقرة، باب قوله تعالى: ﴿ثم أفيضوا من حيث أفاض الناس﴾، وفي الحج، باب الوقوف في عرفة، ومسلم رقم (١٢١٩) في الحج، باب في الوقوف وقوله تعالى: ﴿أفيضوا من حيث أفاض الناس﴾، والترمذي رقم (٨٨٤) في الحج، باب ما جاء في الوقوف بعرفات والدعاء بها، وأبو داود رقم (١٩١٠) في المناسك، باب الوقوف في عرفة، والنسائي ٥ / ٢٥٥ في الحج، باب رفع اليدين في الدعاء بعرفة.\n(٢) لم أره بهذا اللفظ، وإنما رواه الترمذي بمعناه من حديث هشام بن عروة عن أبيه عن عائشة ﵂ قالت: \" كانت قريش ومن كان على دينها وهم الحمس يقفون بالمزدلفة، يقولون: نحن قطين الله، وكان من سواهم يقفون بعرفة، فأنزل الله ﷿: ﴿ثم أفيضوا من حيث أفاض الناس﴾ . قال الترمذي: حديث حسن صحيح. وهو كما قال. قال الترمذي: ومعنى هذا الحديث أن أهل مكة كانوا لا يخرجون من الحرم، وعرفات خارج من الحرم، فأهل مكة كانوا يقفون بالمزدلفة ويقولون: نحن قطين الله يعني سكان الله، ومن سوى أهل مكة كانوا يقفون بعرفات، فأنزل الله تعالى: ﴿ثم أفيضوا من حيث أفاض الناس﴾ والحمس: هم أهل الحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في التفسير (٢: ٣٥: ١) عن علي بن عبد الله، مسلم في الحج (٢١: ١) عن يحيى بن يحيى - وفيه (المناسك ٥٨) عن هناد بن السري والنسائي فيه (المناسك ٢٠٢: ٢) وفي التفسير (فيالكبرى) عن إسحاق بن إبراهيم.\nأربعتهم عن أبي معاوية الضرير به. تحفة الأشراف (١٢/٢٠٢) .","vol":"3","page":232},{"text":"١٥٢١ - (خ م س) جبير بن مطعم -﵁-: قال: «أضْلَلْتُ بَعِيرًا لي، فذهبتُ أطْلُبهُ يَوْمَ عَرَفة، فرأيتُ النبيَّ -ﷺ- وَاقِفًا مع النَّاس بِعرفة، فقلتُ: هذا والله مِن الْحُمسِ، فما شأُنُه ها هنا؟ وكانت قريشُ تُعَدُّ من الْحُمْس» . أخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤١١ في الحج، باب الوقوف بعرفة، ومسلم رقم (١٢٣٠) في الحج، باب في الوقوف وقوله تعالى: ﴿أفيضوا من حيث أفاض الناس﴾، والنسائي ٥ / ٢٥٥ في الحج، باب رفع اليدين في الدعاء بعرفة، والجملة الأخيرة في الحديث \" وكانت قريش تعد من الحمس \" ليست عند البخاري، وإنما هي عند مسلم.\nقال الحافظ في \" الفتح \": وهذه الزيادة توهم أنها من أصل الحديث، وليس كذلك، بل هي من قول سفيان، بينه الحميدي في مسنده عنه، ولفظه متصلًا بقوله: ما شأنه هاهنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٥٩) . وأحمد (٤/٨٠) . والدارمي (١٨٨٥) قال: حدثنا محمد بن يوسف. والبخاري (٢/١٩٩) قال: حدثنا علي بن عبد الله. (ح) وحدثنا مسدد. ومسلم (٤/٤٤) قال: حدثنا أبو بكر بن أبي شيبة. وعمرو الناقد. والنسائي (٥/٢٢٥) قال: أخبرنا قتيبة بن سعيد. وابن خزيمة (٣٠٦٠) قال: حدثنا عبد الجبار بن العلاء.\nتسعتهم (الحميدي، وأحمد، ومحمد بن يوسف، وعلي، ومسدد، وأبو بكر، وعمرو الناقد، وقتيبة، وعبد الجبار) عن سفيان بن عيينة، قال: حدثنا عمرو بن دينار، قال: أخبرني محمد بن جبير بن مطعم، فذكره.\n* أخرجه أحمد (٤/٨٤) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج، قال: أخبرني عمرو بن دينار، عن جبير بن مطعم، فذكره. ليس فيه (محمد بن جبير) .","vol":"3","page":235},{"text":"١٥٢٢ - (ت د س) عمرو بن عبد الله بن صفوان -﵁- عن يزيد بن شيبان قال: «أتانا ابْنُ مِرْبَعٍ الأنصاريُّ - ونحن وُقُوفٌ بالموقف - مكانًا (١) يُبَاعِدُهُ عَمْرو [عن الإمام] (٢) - فقال: إني رسولُ رسولِ الله -ﷺ- إليكم، يقول: كُونُوا على مَشَاعِرِكُم فإنكم على إرثٍ من ⦗٢٣٦⦘ إرث إبراهيم» .\nأخرجه الترمذي وأبو داود والنسائي (٣)، إلا أن عند النسائي «على إرثٍ مِنْ إرْثِ أبيكم إبراهيم» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مشاعركم): جمع مشعر، وهو المعلم، والمراد به: معالم الحج.\n_________\n(١) أي في مكان، كما هو عند أبي داود وابن ماجة.\n(٢) أي: يباعد ذلك المكان، عمرو بن عبد الله بن صفوان، من موقف الإمام، يعني يجعله بعيدًا، والقائل ذلك عمرو بن دينار الراوي عن عمرو بن عبد الله بن صفوان.\n(٣) أخرجه الترمذي رقم (٨٨٣) في الحج، باب ما جاء في الوقوف بعرفات والدعاء بها، وأبو داود رقم (١٩١٩) في المناسك، باب موضع الوقوف في عرفة، والنسائي ٥ / ٢٥٥ في الحج، باب رفع اليدين في الدعاء بعرفة، وأخرجه ابن ماجة أيضًا رقم (٣٠١١) في المناسك، باب الموقف بعرفات، وقال الترمذي: حديث حسن، وهو كما قال.\n(٤) وهو كذلك عند أبي داود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٧٧) . وأحمد (٤/١٣٧) . وأبو داود (١٩١٩) قال: حدثنا ابن نفيل. وابن ماجة (٣٠١١) قال: حدثنا أبو بكر بن أبي شيبة، والترمذي (٨٨٣) قال: حدثنا قتيبة. والنسائي (٥/٢٢٥) قال: أخبرنا قتيبة. وابن خزيمة (٢٨١٨) قال: حدثنا عبد الجبار بن العلاء. وفي (٢٨١٩) قال: حدثنا أبو عمار الحسين بن حريث وسعيد بن عبد الرحمن.\nثمانيتهم - الحميدي، وأحمد بن حنبل، وعبد الله بن محمد بن نُفَيل، وأبو بكر بن أبي شيبة، وقتيبة بن سعيد، وعبد الجبار بن العلاء، والحسين بن حريث، وسعيد بن عبد الرحمن - عن سفيان بن عيينة، عن عمرو بن دينار، عن عمرو بن عبد الله بن صفوان، عن خاله يزيد بن شيبان، فذكره.","vol":"3","page":235},{"text":"١٥٢٣ - (د س) نبيط ويكنى: أبا سلمة -﵁- قال: «رأيتُ رسولَ الله -ﷺ- يومَ عرفة واقفًا عى جَمَلٍ أحمرَ يَخْطُبُ (١)» . ⦗٢٣٧⦘ أخرجه أبو داود والنسائي. وزاد النسائي: «قبل الصلاة» (٢) .\n_________\n(١) أخرجه أبو داود عن سلمة بن نبيط عن رجل من الحي عن أبيه نبيط. قال المنذري (ج ٢ ص ٣٩٦ حديث ١٨٣٦): وأخرجه النسائي وابن ماجة عن سلمة بن نبيط عن أبيه، ولم يقولا: \" عن رجل من الحي \"، وذكره البخاري في التاريخ الكبير (ج ٢ ق ٢ ص ١٣٧ - ١٣٨) وأبوه: نبيط بن شريط، له صحبة، ولأبيه شريط صحبة.\n(٢) أخرجه أبو داود رقم (١٩١٦) في المناسك، باب الخطبة على المنبر بعرفة، والنسائي ٥ / ٢٥٣ في الحج، باب الخطبة يوم عرفة، وإسناد النسائي حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٠٥) قال: حدثنا وكيع. وفي (٤/٣٠٦) قال: حدثنا عبد الحميد بن عبد الرحمن أبو يحيى الحماني. وفي (٤/٣٠٦) قال: حدثنا حسن بن موسى، قال: حدثنا رافع بن سلمة، يعني الأشجعي، وسالم بن أبي الجعد، عن أبيه. والدارمي (١٦١٦) قال: أخبرنا أبو نعيم. وابن ماجة (١٢٨٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والنسائي (٥/٢٥٣) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، عن سفيان. (ح) وأخبرنا محمد بن آدم، عن ابن المبارك.\nستتهم (وكيع، وأبو يحيى الحماني، وأبو الجعد، وأبو نعيم، وسفيان، وابن المبارك) عن سلمة بن نبيط، فذكره.\n* وأخرجه أبو داود (١٩١٦) قال: حدثنا مسدد، قال: حدثنا عبد الله بن داود، عن سلمة بن نبيط، عن رجل من الحي، عن أبي نبيط، فذكره.","vol":"3","page":236},{"text":"١٥٢٤ - (د) العداء بن خالد بن هوذة -﵁- قال: «رأَيتُ رسولَ الله -ﷺ-، يخطبُ النَّاسَ يومَ عَرَفَةَ على بعيرٍ. قائمًا في الرِّكابَيْن» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩١٧) في المناسك، باب الخطبة على المنبر بعرفة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٠) قال: حدثنا وكيع. وفي (٥/٣٠) قال: حدثنا يونس، قال: حدثنا عمر بن إبراهيم اليشكري. وأبو داود (١٩١٧) قال: حدثنا هناد بن السري، وعثمان بن أبي شيبة، قالا: حدثنا وكيع. وفي (١٩١٨) قال: حدثنا عباس بن عبد العظيم، قال: حدثنا عثمان بن عمر.\nثلاثتهم (وكيع، وعمر بن إبراهيم، وعثمان بن عمر) قال وكيع: وعثمان بن عمر: عن عبد المجيد أبي عمرو، وقال عمر بن إبراهيم: حدثنا شيخ كبير من بني عقيل يقال له عبد المجيد العقيلي، فذكره.\n* رواية وكيع، وعثمان بن عمر، مختصرة على: «رأيت رسول الله -ﷺ- يخطب الناس يوم عرفة على بعير قائما في الركابين» .\n* في رواية هناد بن السري: - خالد بن العداء بن هوذة - قال أبو داود: رواه بن العلاء، عن وكيع كما قال هناد.\n* أخرجه البخاري في خلق أفعال العباد (٥٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا سفيان بن نشيط، قال: حدثني عبد الكريم من بني عقيل، فذكره. وسماه (عبد الكريم) وزاد في آخره: «فليبلغ الشاهد الغائب» .","vol":"3","page":237},{"text":"١٥٢٥ - (د) زيد بن أسلم -﵀- عن رجل من بني ضَمْرَةَ عن أبيه - أو عمِّهِ - قال: «رأيتُ رسول الله -ﷺ- وهو على المنبر بعرفة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩١٥) في المناسك، باب الخطبة على المنبر بعرفة، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٩١٥) قال: حدثنا هناد، عن ابن أبي زائدة ثنا سفيان بن عيينة عن زيد بن أسلم عن رجل من بني ضرة عن أبيه أو عمه، فذكره.","vol":"3","page":237},{"text":"١٥٢٦ - (د) عبد الله بن عمر بن الخطاب -﵄- قال: «غَدَا رسولُ الله -ﷺ- منْ منى - حين صلَّى الصُّبْحَ صَبيحةَ يوم عرفة، حتى أتى عرفَةَ، فنزل بنمِرة - وهي منزل الآمر (١)، الذي يَنْزِلُ فيه بعرفة، حتى إذا كان عند صلاة الظهر رَاحَ رسولُ الله -ﷺ- مُهَجّرًا، فَجمَعَ بين ⦗٢٣٨⦘ الظُّهْرِ والْعَصْرِ، ثم خَطَبَ النَّاسَ (٢)، ثم راح فوقفَ على الموقِفِ من عَرَفَةَ» . أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُهَجِّرًا): التهجير ها هنا: المسير عند الهاجرة، وهي شدة الحر.\n_________\n(١) كذا في الأصل في نسخة (أ) وفي (ب): الأمراء، وفي نسخ أبي داود المطبوع: فنزل الإمام، وقال في \" عون المعبود شرح سنن أبي داود \": قال ابن الحاج المالكي: وهذا الموضع يقال له: الأراك. قال الماوردي: يستحب أن ينزل بنمرة حيث نزل رسول الله ﷺ وهو عند الصخرة الساقطة بأصل الجبل على يمين الذاهب إلى عرفات.\n(٢) قال في \" عون المعبود شرح سنن أبي داود \": وقوله: ثم خطب الناس، فيه دليل على أنه ﷺ خطب بعد الصلاة، وحديث جابر الطويل يدل على خلافه، وعليه عمل العلماء. قال ابن حزم: رواية ابن عمر لا تخلو عن وجهين لا ثالث لهما، إما أن يكون النبي ﷺ خطب كما روى جابر، ثم جمع بين الصلاتين، ثم كلم ﷺ الناس ببعض ما يأمرهم ويعظهم فيه، فسمى ذلك الكلام خطبة فيتفق الحديثان بذلك، وهذا أحسن، فإن لم يكن كذلك فحديث ابن عمر وهم.\n(٣) رقم (١٩١٣) في المناسك، باب الخروج إلى عرفة. وفي إسناده محمد بن إسحاق، ولكنه صرح بالتحديث، فالسند حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود في الحج (٦٠) عن أحمد بن حنبل عن يعقوب بن إبراهيم بن سعد عن أبيه عنه به الأشراف (٦/٢٢٥) .","vol":"3","page":237},{"text":"١٥٢٧ - (ط) نافع مولى عبد الله بن عمر بن الخطاب -﵃ - «أنَّ ابْنَ عمرَ كانَ يُصَلِّي الظُّهْرَ والعصرَ والمغربَ والعشَاءَ والصُّبْحَ بمنى، ثم يَغْدُو إذا طَلَعَتِ الشَّمسُ إلى عرفَةَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤٠٠ في الحج، باب الصلاة بمنى يوم التروية والجمعة بمنى وعرفة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٧٦) .","vol":"3","page":238},{"text":"١٥٢٨ - (ت د) عبد الله بن عباس -﵄- قال: «صَلى بنا رسولُ الله -ﷺ- بِمنى: الظهرَ والعصرَ والمغربَ والعِشَاءَ والفَجرَ، ثُمَّ ⦗٢٣٩⦘ غَدَا إلى عرفات» . هذه رواية الترمذي (١) .\nوفي رواية أبي داود (٢) قال: «صَلى رَسُولُ الله -ﷺ- الظُّهْرَ يَوْمَ التَّرويَةِ، والفَجْرَ يومَ عرفَةَ بمنى» (٣) .\n_________\n(١) أخرجه الترمذي رقم (٨٧٩) في الحج، باب ما جاء في الخروج إلى منى والمقام بها، وفي إسناده إسماعيل بن مسلم المكي أبو إسحاق. وهو ضعيف الحديث، ولكن يشهد له الرواية التي بعده.\n(٢) وهو كذلك عند الترمذي رقم (٨٨٠) بلفظ: \" أن النبي ﷺ صلى بمنى الظهر والفجر ثم غدا إلى عرفات \".\n(٣) أبو داود رقم (١٩١١) في المناسك، باب الخروج إلى منى، والترمذي رقم (٨٨٠) في الحج، باب ما جاء في الخروج إلى منى والمقام بها، وفيه تدليس الأعمش، ولكن تشهد له الرواية التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٣٠٠٤) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية. والترمذي (٨٧٩) قال: حدثنا أبو سعيد الأشج. قال: حدثنا عبد الله بن الأجلح.\nكلاهما (أبو معاوية، وعبد الله بن الأجلح) عن إسماعيل بن مسلم عن عطاء، فذكره.","vol":"3","page":238},{"text":"١٥٢٩ - (ت د س) عروة بن مضرس الطائي -﵁- قال: «أتيتُ رَسولَ الله -ﷺ- بالمُزْدَلِفَة (١)، حينَ أقَامَ الصلاةَ - وعند أبي داود: بالْمَوقف، يعني: بجَمع - فقلت: يا رسول الله، إني جئْتُ من جَبلي طَيِّءٍ، أكْلَلْتُ رَاحِلَتي - وعند أبي داودَ: مَطِيَّتي - وأَتَعبْتُ نَفْسيِ، والله، يا رسول الله، ما تركتُ من حَبْلٍ - وفي رواية: من جَبلٍ - إلا وقفْتُ عليه، فَهَل لي من حَجٍّ؟ فقال رسولُ الله -ﷺ-: «مَنْ شَهِدَ صَلاتَنَا ⦗٢٤٠⦘ هذه، ووَقَفَ معنا، حتى يدفع، وقد وقَفَ بِعَرَفَةَ قَبْلَ ذلك ليلًا أو نَهارًا، فقد تَمَّ حَجُّهُ، وقَضى تَفَثَهُ» .\nهذه رواية الترمذي وأبي داود.\nوفي رواية النسائي قال: «رأيت رسولَ الله -ﷺ- واقفًا بالمزدلفة. فقال: مَنْ صلَّى معنا صلاتنا هذه ها هنا، ثم أقام معنا، وقد وقف قبل ذلك بعرفة، ليلًا أو نهارًا، فقد تم حَجُّهُ» .\nوفي أخرى قال: قال رسولُ الله -ﷺ-: «مَنْ أدْركَ جَمْعًَا مع الإمام والنَّاس، حتى يُفيض منها، فقد أدْرَكَ الحجَّ، ومَنْ لم يُدرِك مع النّاسِ والإمامِ، فلم يُدْركْه» . وله في أخرى مِثْلُ رواية أبي داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حبل): الحبل أحد حبال الرمل، وهو ما اجتمع منه واستطال، وارتفع. ⦗٢٤١⦘\n(تَفَثَه): التفث: كل ما يفعله المحرم إذا حل من الحلق والتقليم والطيب، ونحو ذلك.\n_________\n(١) قال عطاء: إذا أفضت من عرفة: فهي المزدلفة. وسميت بذلك: لازدلاف القوم بها، أي اجتماعهم. وقيل: لأنها يتقرب ويزدلف إلى الله تعالى فيها بالدعاء. وقيل: غير ذلك. قاله الحافظ في مقدمة \" فتح الباري \".\n(٢) أخرجه الترمذي رقم (٨٩١) في الحج، باب ما جاء من أدرك الإمام بجمع فقد أدرك الحج، وأبو داود رقم (١٩٥٠) في الحج، باب من لم يدرك عرفة، والنسائي ٥ / ٢٦٣ في الحج، باب فيمن لم يدرك صلاة الصبح مع الإمام بالمزدلفة، وأخرجه أيضًا ابن ماجة رقم (٣٠١٦) في الحج، باب من أتى عرفة قبل الفجر ليلة جمعة، والدارمي في السنن ٢ /٥٩، في المناسك، باب ما يتم الحج، وأحمد في المسند ٤ / ٢٦١ و٢٦٢، وإسناده صحيح، وقال الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٩٠٠) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أبي خالد. وفي (٩٠١) قال: حدثنا سفيان، قال: حدثنا زكريا بن أبي زائدة، قال: وكان أحفظهما لهذا الحديث. وأحمد (٤/١٥) قال: حدثنا هشيم، عن ابن أبي خالد، وزكريا. وفي (٤/١٥) قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٤/٢٦١) قال: حدثنا يحيى، عن إسماعيل. وفي (٤/٢٦١) قال: حدثنا روح، قال: حدثنا شعبة، قال: سمعت عبد الله بن أبي السفر. وفي (٤/٢٦١) قال: حدثنا أبو النضر، قال: حدثنا شعبة، عن عبد الله بن أبي السفر. وفي (٤/٢٦٢) قال: حدثنا عفان، قال: حدثنا شعبة، قال: عبد الله بن أبي السفر حدثني. وفي (٤/٢٦٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عبد الله بن أبي السفر. والدارمي (١٨٩٥) قال: أخبرنا يعلى، قال: حدثنا إسماعيل. وفي (١٨٩٦) قال: أخبرنا أبو الوليد، قال: حدثنا شعبة، عن عبد الله بن أبي السفر. وأبو داود (١٩٥٠) قال: حدثنا مسدد، قال: حدثنا يحيى، عن إسماعيل. وابن ماجة (٣٠١٦) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، قال: حدثنا إسماعيل بن أبي خالد. والترمذي (٨٩١) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن داود بن أبي هند، وإسماعيل بن أبي خالد، وزكريا بن أبي زائدة. والنسائي (٥/٢٦٣) قال: أخبرنا سعيد بن عبد الرحمن، قال: حدثنا سفيان، عن إسماعيل، وداود، وزكريا. (ح) وأخبرنا محمد بن قدامة، قال: حدثني جرير، عن مطرف، (ح) وأخبرنا علي بن الحسين، قال حدثنا أمية، عن شعبة، عن سيار وفي (٥/٢٦٤) قال: أخبرنا إسماعيل ابن مسعود، قال: حدثنا خالد، عن شعبة، عن عبد الله بن أبي السفر. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحيى، عن إسماعيل. وابن خزيمة (٢٨٢٠) قال: حدثنا علي بن حُجر السعدي، قال: أخبرنا هشيم، قال: أخبرنا إسماعيل بن أبي خالد، وزكريا بن أبي زائدة. (ح) وحدثنا علي أيضا، قال: حدثنا علي ابن مسهر، وسعدان، يعني ابن يحيى، عن إسماعيل (ح) وحدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا المعتمر، قال: سمعت إسماعيل. (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى، ويزيد بن هارون، قال يحيى: حدثنا وقال يزيد: أخبرنا إسماعيل (ح) وحدثنا علي بن المنذر، قال: حدثنا ابن فضيل، قال: حدثنا إسماعيل. (ح) وحدثنا عبد الله بن سعيد الأشج، وسلم بن جنادة، قالا: حدثنا وكيع، عن إسماعيل بن أبي خالد. وفي (٢٨٢١) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، عن زكريا. (ح) وحدثنا عبد الجبار في عقبه، قال: حدثنا سفيان، قال: حدثنا داود. (قال ابن خزيمة: داود هذا هو ابن يزيد الأودي) .\nسبعتهم (إسماعيل بن أبي خالد، وزكريا، وعبد الله بن أبي السفر، وداود بن أبي هند، ومطرف، وسيار أبو الحكم، وداود بن يزيد الأودي) عن عامر الشعبي، فذكره.","vol":"3","page":239},{"text":"١٥٣٠ - (ت د س) عبد الرحمن بن يعمر الديلي -﵁-: «أنَّ ناسًا منْ أهلِ نَجْدٍ أتَوا رسولَ الله -ﷺ- وهو بعرفة، فسألُوهُ؟ فَأمرَ مُناديًا يُنادي: الحجُّ عرفةُ، منْ جاءَ ليْلَة جمعٍ قبلَ طُلوع الفجر فقد أدْرَكَ الحجَّ، أيَّامُ مِنى: ثَلاثَةٌ، فمن تَعَجَّل في يَوْمَينِ فَلا إثْمَ عليه، ومَنْ تَأخّرَ فلا إثمَ عليه» . زاد في رواية «وأَردَفَ رجلًا، فَنادى» . هذه رواية الترمذي والنسائي. وفي رواية أبي داود قال: «أتيتُ رسولَ الله -ﷺ- وهو بعرفة، فجاءَ ناسٌ - أو نَفَرٌ - من أهل نجدٍ، فأمَرُوا رجلًا فنادى رسولَ الله: كيف الحجُّ؟ فأمرَ رجلًا فنادى: [الحجُّ] الحجّ يومُ عرفة، ومنْ جاء قبل صلاة الصُّبْح مِنْ ليلة جَمعٍ تمَّ حَجُّهُ (١)» .\nوفي أخرى قال: قال رسولُ الله -ﷺ-: «الحجُّ عرفاتٌ، الحج ⦗٢٤٢⦘ عرفاتٌ، أيَّامُ مِنَى ثَلاَثٌ، فمن تَعَجَّلَ في يومين فلا إثْمَ عليه، ومن تَأخرَ فلا إثمَ عْلَيْهِ، ومَن أدرَكَ عرفَةَ قَبْلَ أن يطْلُعَ الفجرُ فقد أدرَكَ الحجَّ» . وفي رواية النسائي قال: «شَهِدْتُ رسولَ الله -ﷺ-، وأتاهُ نَاسٌ فسألوه عن الحجِّ؟ فقال رسولُ الله -ﷺ-: الحجُّ عرفةُ، فمن أدْرَكَ عَرَفَةَ قبلَ طُلوع الفجر من ليلة جَمعِ، فقد تَمَّ حَجُّهُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليلة جمع): جمع: اسم علم للمزدلفة، وسمي به لاجتماع آدم ﵇ بحواء فيه، كذا جاء عن ابن عباس ﵄.\n_________\n(١) في أبي داود المطبوع \" فتم حجه \". قال أبو داود: وكذلك رواه مهران عن سفيان قال: \" الحج الحج \" مرتين. ورواه يحيى بن سعيد القطان عن سفيان قال \" الحج \" مرة. وقال المنذري: وأخرجه ابن ماجة، وأخرجه الترمذي من حديث سفيان بن عيينة عن الثوري، وذكر أن ابن عيينة قال: وهذا أجود حديث رواه سفيان الثوري.\n(٢) أخرجه الترمذي رقم (٨٨٩) في الحج، باب ما جاء فيمن أدرك الإمام بجمع فقد أدرك الحج، وأبو داود رقم (١٩٤٩) في المناسك، باب من لم يدرك عرفة، والنسائي ٥ /٢٦٤ في الحج، باب فيمن لم يدرك صلاة الصبح مع الإمام بمزدلفة، وأخرجه أيضًا ابن ماجة رقم (٣٠١٥) في المناسك، باب من أتى عرفة قبل الفجر ليلة جمع، والدارمي في السنن ٢ / ٥٩، في المناسك، باب بم يتم الحج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٩٩) قال: حدثنا سفيان. وأحمد (٤/٣٠٩ و٣٣٥) قال: حدثنا وكيع. وأبو داود (١٩٤٩) قال: حدثنا محمد بن كثير. وابن ماجة (٣٠١٥) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع. (ح) وحدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق. والترمذي (٨٨٩) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، وعبد الرحمن بن مهدي. وفي (٩٨٠) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة. والنسائي (٥/٢٥٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا وكيع. وفي (٥/٢٦٤) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي الكبرى (الورقة ٥٢ - ب) قال: أخبرنا محمد بن عبد الله بن يزيد المقريء، قال: حدثنا سفيان. وابن خزيمة (٢٨٢٢) قال: حدثنا محمد بن ميمون المكي، قال: حدثنا سفيان (ح) وحدثنا بندار، قال: حدثنا يحيى (ح) وحدثنا أبو موسى، قال: حدثنا عبد الرحمن (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع. ستتهم (سفيان بن عيينة، ووكيع، ومحمد بن كثير، وعبد الرزاق، ويحيى ابن سعيد، وعبد الرحمن بن مهدي) عن سفيان بن سعيد الثوري.\n٢ - وأخرجه أحمد (٤/٣٠٩) قال: حدثنا محمد بن جعفر. وفي (٤/٣١٠) قال: حدثنا روح. وعبد ابن حميد (٣١٠) قال: حدثنا يزيد بن هارون. والدارمي (١٨٩٤) قال: أخبرنا أبو الوليد الطيالسي. والنسائي في الكبرى (الورقة ٥٤ - ب) قال: أخبرنا محمد بن بشار، قال: حدثنا سهل بن يوسف، وحماد بن مسعدة. ستتهم -محمد بن جعفر، وروح، ويزيد، وأبو الوليد، وسهل، وحماد - عن شعبة.\nكلاهما - سفيان الثوري، وشعبة - عن بكير بن عطاء الليثي، فذكره.","vol":"3","page":241},{"text":"١٥٣١ - (ط) نافع مولى عبد الله بن عمر -﵄- أن ابنَ عمر كان يقولُ: «مَنْ لم يقِفْ بعرفةَ من ليلة المزْدَلفَةِ من قَبلِ أن يَطْلُعَ الفجرُ، فقد فاته الحجُّ، ومَنْ وقفَ بعرفةَ من ليلة المزْدلفَةِ مِن قَبلِ أن يَطْلُعَ الفجرُ، فقد أدركَ الحجَّ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٩٠ في الحج، باب وقوف من فاته الحج بعرفة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٥١) .","vol":"3","page":242},{"text":"١٥٣٢ - (د) جابر بن عبد الله -﵄- قال لَما وقَفَ رسولُ الله -ﷺ- بعرفةَ قال: «وقَفْتُ ها هنا، وعرفَةُ كُلُّها مَوقِفٌ، ووقفتُ ها هنا بجمعٍ، وجمعٌ كُلُّها موقِفٌ، ونَحرْتُ ها هنا، ومنَى كلها مَنْحَرٌ، فانحَروا في رِحَالِكُمْ» .\nوفي رواية أنَّ رسول الله -ﷺ- قال: «كُل عَرَفَةَ مَوْقِفٌ، وكلُّ مِنَى مَنحَرٌ، وكلُّ الْمُزْدلِفَةِ مَوقِفٌ، وكلُّ فِجَاج مَكةَ طريقٌ ومَنْحَرٌ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فجاج): الفجاج: جمع فج، وهو المسلك والزُّقاق.\n_________\n(١) رقم (١٩٣٦) و(١٩٣٧) في المناسك، باب الصلاة بجمع، وإسناده صحيح. والرواية الأولى عند مسلم أيضًا رقم (١٢١٨) في الحج، باب ما جاء أن عرفة كلها موقف، والرواية الثانية عند ابن ماجة رقم (٣٠٤٨) في المناسك، باب الذبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه: أبو داود (١٩٣٦) قال: حدثنا مسدد. وابن خزيمة (٢٨٥٨) و(٢٨٩٠) قال: حدثنا عبد الله بن سعيد الأشج.\nكلاهما - مسدد، والأشج- قالا: حدثنا حفص بن غياث.\n٢ - وأخرجه النسائي (٥/٢٢٥و٢٦٥) قال: أخبرنا يعقوب بن إبراهيم وفي الكبرى «تحفة الأشراف» (٢٥٩٦) عن محمد بن مثنى. وابن خزيمة (٢٨١٥ و٢٨٥٧) قال: حدثنا محمد بن بشار.\nثلاثتهم (يعقوب، وابن مثنى، وابن بشار) قالوا: حدثنا يحيى بن سعيد. كلاهما (حفص، ويحيى) عن جعفر بن محمد عن أبيه،فذكره.","vol":"3","page":243},{"text":"١٥٣٣ - (د) علي بن أبي طالب -﵁- قال: «لَما أصْبَحَ -يعني رسولَ الله -ﷺ- وَقَفَ على قُزَحَ (١) . فقال: هذاَ قُزَحُ، وهو الموقفُ. وجَمْعٌ كُله مَوقِفٌ، ونحرتُ ها هنا، ومنَى كُلها منْحرٌ، فانْحَرُوا في رِحَالِكُمْ» . أخرجه أبو داود (٢) .\n_________\n(١) قزح - بضم ففتح، بوزن عمر وزفر - موقف الإمام بمزدلفة، وهو ممنوع من الصرف للعلمية والعدل.\n(٢) رقم (١٩٣٥) في المناسك، باب الصلاة بجمع، ورواه أيضًا الترمذي مطولًا رقم (٨٨٥) في ⦗٢٤٤⦘ الحج، باب ما جاء أن عرفة كلها موقف، وابن ماجة مختصرًا رقم (٣٠١٠) في المناسك، باب الموقف بعرفات، وفي إسناده عبد الرحمن بن الحارث بن عياش بن أبي ربيعة المدني، وثقه بعضهم وضعفه الأكثرون، وقد قال الترمذي: حديث علي حديث حسن صحيح لا نعرفه من حديث علي إلا من هذا الوجه من حديث عبد الرحمن بن الحارث بن عياش، وقد رواه غير واحد عن الثوري مثل هذا. أقول: ويشهد له من جهة المعنى حديث جابر الذي قبله، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٧٥) (٥٦٢) قال: حدثنا أبو أحمد محمد بن عبد الله بن الزبير، قال: حدثنا سفيان. وفي (١/٩٨) (٧٦٨) و(١/١٥٦) (١٣٤٧) قال: حدثنا يحيى بن آدم، عن سفيان بن سعيد. وأبو داود (١٩٢٢) و(١٩٣٥) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. وابن ماجة (٣٠١٠) قال: حدثنا علي بن محمد، قال: حدثنا يحيى بن آدم، عن سفيان. والترمذي (٨٨٥) قال: حدثنا محمد بن بشار، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان. وعبد الله بن أحمد (١/٧٢) (٥٢٥) و(١/٧٦) (٥٦٤) قال: حدثني أحمد بن عبدة البصري، قال: حدثنا المغيرة بن عبد الرحمن بن الحارث المخزومي. وفي (١/٨١) (٦١٣) قال: حدثنا سويد بن سعيد في سنة ست وعشرين ومائتين. قال: حدثنا مسلم بن خالد الزنجي. وابن خزيمة (٢٨٣٧) (٢٨٨٩) قال: حدثنا محمد بن بشار، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان.\nثلاثتهم (سفيان، والمغيرة، ومسلم بن خالد) عن عبد الرحمن بن الحارث بن عياش بن أبي ربيعة المخزومي، عن زيد بن علي بن الحسين، عن أبيه، عن عبيد الله بن أبي رافع، فذكره.","vol":"3","page":243},{"text":"١٥٣٤ - (ط) عبد الله بن الزبير بن العوام -﵄- قال: «عرفَة كلُّها مَوْقِفٌ، إلا عُرَنَة، والمُزْدَلِفَة كلها موقِفٌ إلا مُحَسِّرًا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٨٨ في الحج، باب الوقوف بعرفة والمزدلفة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٤٨) .","vol":"3","page":244},{"text":"١٥٣٥ - (ط) مالك بن أنس -﵁- بَلَغَهُ: أنَّ رسولَ الله -ﷺ- قال: «عَرفَةُ كلُّها مَوقِفٌ، وارتَفِعُوا عن بَطْنِ عُرَنَةَ، والْمزدَلِفةُ كلُّها موقفٌ، وارتَفعُوا عن بَطنِ مَحسِّرٍ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٨٨ بلاغًاَ في الحج، باب الوقوف بعرفة والمزدلفة، وإسناده منقطع. قال الزرقاني في \" شرح الموطأ \": وأخرجه ابن وهب في موطئه قال: أخبرني محمد بن أبي حميد، عن محمد بن المنكدر مرسلًا بلفظ الموطأ، ووصله عبد الرزاق بلفظه عن معمر عن محمد بن المنكدر عن أبي هريرة. أقول: ويشهد لهذا الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٤٧) قال الزرقاني: وأخرجه ابن وهب في «موطئه» قال: أخبرني محمد بن أبي حميد عن محمد بن المنكدر مرسلا بلفظ «الموطأ» ووصله عبد الرزاق بلفظه عن معمر عن محمد بن المنكدر عن أبي هريرة أن رسول الله، فذكره.","vol":"3","page":244},{"text":"١٥٣٦ - (ط) علقمة بن أبي علقمة عن أمِّهِ «أنَّ عائِشَةَ -﵂ - كانت تَنْزِلُ من عرفَةَ بنَمِرَةَ، ثُمَّ تَحَوَّلَتْ إلى الأراك (١)، قالت: وكانت ⦗٢٤٥⦘ عائشة تُهِلُّ ما كانت في مَنْزِلها، ومَنْ كان معها، فإذا ركِبَتْ فتوجَّهت إلى الْمَوقِفِ تَرَكَتِ الإهْلالَ، وكانت عائشةُ تَعْتمِرُ بعد الحجِّ من مَكَّةَ في ذِي الحجَّةِ، ثم تَرَكَتْ ذلك، فكانت تَخْرُجُ قَبلَ هِلالِ المُحَرَّم، حتى تأتي الجحْفَةَ، فتقيم بها، حتى ترى الهلالَ، فإذا رأت الهلال أهلَّت بعُمْرَةٍ» . أخرجه الموطأ (٢) .\n_________\n(١) الأراك - بوزن سحاب - موضع بعرفة قرب نمرة.\n(٢) ١ / ٣٣٨ و٣٣٩ في الحج، باب قطع التلبية، وفي إسناده مرجانة والدة علقمة تكنى أم علقمة، لم يوثقها غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٣٤٥) عن علقمة بن أبي علقمة عن أمه عن عائشة أم المؤمنين، فذكره.","vol":"3","page":244},{"text":"<span data-type=\"title\" id=toc-350>الفصل الثاني: في الإفاضة من عرفة، ومزدلفة</span>\n١٥٣٧ - (خ ط د س) سالم بن عبد الله بن عمر بن الخطاب -﵃- قال: «كتَبَ عبدُ الملك إلى الحجاج: أنْ لا تُخَالِفَ ابن عمر في الحج، فجاء ابنُ عمر- وأنا معه يوم عرفة - حين زالت الشمسُ، فصاح عند سُرَادِقِ الحجاج (١) فخرج وعليه ملْحَفَةٌ معَصفَرَةٌ، فقال: مَالَكَ يا أبا عبد الرحمن؟ قال: الرَّواح إن كنتَ تُريدُ السُّنَّة (٢)، قال: هذه الساعةَ؟ قال ⦗٢٤٦⦘ نعم، قال: فَأَنْظِرْني حتى أُفيضَ على رأسي ماء، ثم أَخْرُجَ، فَنَزَلَ حتى خَرَجَ الحُجَّاجُ، فَسارَ بَيني وبَيْنَ أبي، فقلتُ: إنْ كنتَ تُرِيد السُّنة فاقصُرِ الْخُطْبَةَ، وعَجِّل الوقوفَ، فجعل ينظُرُ إلى عبد الله، فلما رأى عبدُ الله ذلك، قال: صدَقَ» .\nوفي رواية «أنَّ الحَجَّاج - عامَ نَزَلَ بِابْنِ الزُّبَيْرِ - سأل عبدَ الله: كيف تَصْنَعُ في الموقِفِ يوم عرفة؟ قال سالم: إن كنت تريد السُّنَّةَ، فَهَجِّرْ بالصلاةِ يوم عرفَةَ، فقال عبدُ الله: صدق إنهم كانوا يَجْمَعُون بين الظُّهرِ والعَصْرِ في السُّنَّة، فقلتُ لسالمٍ: أفَعَلَ ذلك رسولُ الله -ﷺ-؟ فقال سالم: وهل تَتَّبعُون في ذلك إلا سُنَّتَهُ؟» . أخرجه البخاري.\nوأخرج الموطأ والنسائي الرواية الأولى.\nوأخرج أبو داود قال: «لمَّا قَتَل الحَجَّاجُ ابنَ الزُّبيرِ، أرْسَلَ إلى ابن عمر أيَّةَ ساعةٍ كان رسولُ الله -ﷺ- يَروحُ في هذا اليوم؟ قال: إذا كان ذاك رُحْنا، قال: فلما أراد ابنُ عمر أن يَروحَ، قال: قالوا: لم تَزغِ الشمسُ، قال: أزَاغتْ؟ قالوا: لم تَزغ، أَوْ زَاغتْ، فَلَمَّا قالوا: قد زاغتْ، ارتحل» (٣) . ⦗٢٤٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنظروني): الأنظار: التأخير.\n(زاغت) الشمس: إذا مالت عن وسط السماء، وهو وقت الزوال.\n_________\n(١) أي: خيمته.\n(٢) قال الحافظ في \" الفتح \" وفي رواية ابن وهب: إن كنت تريد أن تصيب السنة.\n(٣) أخرجه البخاري ٣ / ٤٠٨ و٤٠٩ في الحج، باب التهجير بالرواح يوم عرفة، وباب قصر الخطبة ⦗٢٤٧⦘ بعرفة. والموطأ ١ / ٣٩٩ في الحج، باب الصلاة في البيت وقصر الصلاة وتعجيل الخطبة بعرفة، وأبو داود رقم (١٩١٤) في المناسك، باب الرواح إلى عرفة، والنسائي ٥ / ٢٥٢ في الحج، باب الرواح يوم عرفة، وباب قصر الخطبة بعرفة، وأخرجه أيضًا ابن ماجة رقم (٣٠٠٩) في المناسك، باب المنزل بعرفة. قال الحافظ في \" الفتح \" ٣ / ٤٠٩: قال ابن بطال: وفي هذا الحديث الغسل للوقوف بعرفة، لقول الحجاج لعبد الله: أنظرني، فانتظره، وأهل العلم يستحبونه. اهـ. ويحتمل أن يكون ابن عمر إنما انتظره لحمله على أن اغتساله عن ضرورة. نعم روى مالك في \" الموطأ \" عن نافع أن ابن عمر كان يغتسل لوقوفه عشية عرفة، قال: وفيه أن إقامة الحج إلى الخلفاء، وأن الأمير يعمل في الدين بقول أهل العلم، ويصير إلى رأيهم، وفيه مداخلة العلماء بالسلاطين وأنه لا نقيصة عليهم في ذلك. وفيه فتوى التلميذ بحضرة معلمه عند السلطان وغيره، وفيه الفهم بالإشارة، وفيه طلب العلو في العلم لتشوف الحجاج إلى سماع ما أخبره به سالم عن أبيه ابن عمر، ولم ينكر ذلك ابن عمر. وفيه تعليم الفاجر السنن لمنفعة الناس، وفيه احتمال المفسدة الخفيفة لتحصيل المصلحة الكبيرة، يؤخذ ذلك من مضي ابن عمر إلى الحجاج وتعليمه، وفيه الحرص على نشر العلم لانتفاع الناس به، وفيه صحة الصلاة خلف الفاسق، وأن التوجه إلى المسجد الذي بعرفة حين تزول الشمس للجمع بين الظهر والعصر في أول وقت الظهر سنة، ولا يضر التأخر بقدر ما يشتغل به المرء من متعلقات الصلاة كالغسل ونحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٢٥٩) . والبخاري (٢/١٩٨) قال: حدثنا عبد الله بن يوسف. وفي (٢/١٩٩) قال: حدثنا عبد الله بن مسلمة. والنسائي (٥/٢٥٢) قال: أخبرنا يونس بن عبد الأعلى، قال: أخبرني أشهب. وفي (٥/٢٥٤) قال: أخبرنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب. وابن خزيمة (٢٨١٠) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب. وفي (٢٨١٤) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا أشهب.\nأربعتهم - عبد الله بن يوسف، وعبد الله بن مسلمة، وأشهب، وعبد الله بن وهب - قالوا: أخبرنا مالك، عن ابن شهاب، عن سالم بن عبد الله، فذكره.","vol":"3","page":245},{"text":"١٥٣٨ - (خ ت د س) عمرو بن ميمون -﵀- قال: «قال عمر: كانَ أهلُ الجاهلية لا يُفيضُونَ من جمعٍ حتى تَطْلُعَ الشَّمسُ، وكانوا يقولون: أَشْرِقْ ثبيرْ (١)، فخالَفَهُمُ النبيُّ -ﷺ-، فأفاض قَبَلَ طُلُوعِ الشمسِ» . ⦗٢٤٨⦘\nوفي رواية قال: «شَهِدْتُ عمَر صلّى بِجَمْعٍ الصُّبْحَ، ثم وقَفَ، فقال: إنَّ المشركين كانوا لا يُفيضُون حتى تَطْلُعَ الشَّمْسُ ... الحديث» . هذه رواية البخاري.\nوأخرجه الترمذي وأبو داود والنسائي، إلا أنّ الترمذي وأبا داود قالا فيه: «إنَّ رسولَ الله -ﷺ- خَالَفَهُمْ، فأفاضَ عمر قبل أن تطلعَ الشَّمسُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أشرق ثبير) ثَبير: جبل عند مكة، والمعنى: ادخل أيها الجبل في الشروق، أي: في نور الشمس، لأنهم كانوا لا يفيضون من هناك إلا بعد ظهور نور الشمس على الجبال. يقال: شرقت الشمس: إذا طلعت. وأشرقت: إذا أضاءت. وقولهم: كيما نغير، أي: ندفع للنحر، يقال: أغار يغير إغارة: إذا أسرع ودفع في عدوه (٣) .\n_________\n(١) زاد أحمد، والدارمي، وابن ماجة \" كيما نغير \".\n(٢) أخرجه البخاري ٣ / ٤٢٤ في الحج، باب متى يدفع من جمع، وفي فضائل أصحاب النبي ﷺ، باب أيام الجاهلية، والترمذي رقم (٨٩٦) في الحج، باب ما جاء أن الإفاضة من جمع قبل طلوع الشمس، وأبو داود رقم (١٩٣٨) في المناسك، باب الصلاة بجمع، والنسائي ٥ / ٢٦٥ في الحج، باب وقت الإفاضة من جمع، وأخرجه أيضًا ابن ماجة رقم (٣٠٢٢) في المناسك، باب الوقوف بجمع، والدارمي في السنن ٢ / ٦٠، في المناسك، باب وقت الدفع من المزدلفة، وأحمد في المسند ١ / ١٤ و٢٩ و٣٩ و٤٢ و٥٠ و٥٤.\n(٣) كيما نغير، ليست في الأصل وإنما ذكرها المصنف زيادة في الإيضاح، كما في بعض الروايات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٤) (٨٤) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (١/٢٩) (٢٠٠) و(١/٣٩) (٢٧٥) قال: حدثنا عبد الرحمن، عن سفيان. وفي (١/٣٩) (٢٧٥) و(١/٤٢) (٢٩٥) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان. وفي (١/٥٠) (٣٥٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وأبو داود، عن شعبة. وفي (١/٥٤) (٣٨٥) قال: حدثنا وكيع، عن سفيان. والدارمي (١٨٩٧) قال: أخبرنا أبو غسان مالك بن إسماعيل، قال: حدثنا إسرائيل. والبخاري (٢/٢٠٤) قال: حدثنا حجاج بن منهال، قال: حدثنا شعبة. وفي (٥/٥٣) قال: حدثني عمرو بن عباس، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وأبو داود (١٩٣٨) قال: حدثنا ابن كثير، قال: حدثنا سفيان وابن ماجة (٣٠٢٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، عن حجاج. والترمذي (٨٩٦) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. والنسائي (٥/٢٦٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا شعبة. وابن خزيمة (٢٨٥٩) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن. قال: حدثنا سفيان.\nأربعتهم - شعبة، وسفيان الثوري، وإسرائيل، وحجاج بن أرطاة - عن أبي إسحاق. قال: سمعت عمرو ابن ميمون، فذكره.","vol":"3","page":247},{"text":"١٥٣٩ - (خ م د س) عبد الله بن عباس -﵄- قال: ⦗٢٤٩⦘ «دَفَعَ مع النبيِّ -ﷺ- يَوْمَ عَرَفَةَ، فَسَمِعَ النبيُّ -ﷺ- وراءهُ زَجْرًا شديدًا، وَضَربًا للإبلِ وَرَاءهُ، فَأشَارَ بِسَوْطِهِ إليهم، وقال: أيها الناسُ عليكم بالسكينة، فإنَّ البِرَّ لَيسَ بالإيضاع (١)» . هذه رواية البخاري.\nوفي رواية مسلم والنسائي: عنه عن أخيه الْفَضْل - وكان رديِفَ رسول الله -ﷺ- أنَّه قال في عَشيَّة عرفَة، وغَدَاةَ جَمْعِ للناسِ، حين دَفَعُوا: «عليكم بالسَّكِينةِ - وهو كافٌّ ناقَتَهُ - حتى دَخلَ مُحَسِّرًا - وهو من مِنى - قال: عليكم بِحَصَى الخذْفِ، الذي يُرمى به الجَمرَةُ، وقال: لم يَزَلْ رسولُ الله -ﷺ- يُلبي حتى رَمى الْجَمْرَةَ» .\nزاد في رواية بعد قوله: «حَصَى الْخَذْفِ» قال \" «والنبيُّ -ﷺ- يُشِيرُ بيَدِهِ، كما يَخْذِفُ الإنسانُ» .\nوفي أخرى لمسلم عن ابن عباس: «أنَّ رسولَ الله -ﷺ- أفَاضَ من عَرَفة، وأُسَامةُ رِدْفُهُ، قال أُسامَةُ: فما زالَ يَسِيرُ على هِينَتِهِ، حتَّى أتى جَمْعًا» .\nوفي رواية أبي داود قال: «أفاضَ رسولُ الله -ﷺ- من عَرَفَةَ، ⦗٢٥٠⦘ وعليه السَّكينة، ورديفهُ أُسامةُ، فقال: يا أيُّها الناسُ، عليكم بالسكينة، فإنَّ البرَّ لَيْسَ بإيجَافِ الْخَيْلِ والإبِلِ، فما رأَيْتُها رافعةً يَدَيْها غاديةً، حتى أتَى جَمْعًا» .\nزاد في رواية: «ثم أردف الْفَضْل بْنَ عبّاسٍ، فقال: أيها الناس، إنَّ البِرَّ ... وذكر الحديث - وقال عِوض جمْع: مِنَى» .\nوفي رواية النسائي: عنه عن أخيه الفضل قال: «أفاض رسولُ الله -ﷺ- من عرفاتٍ، ورَدِيفُهُ أُسَامةُ بْنُ زيْدٍ، فجالتْ به الناقَةُ، وهو رافعٌ يديْه، لا تُجَاوزانِ رَأسَهُ، فما زالَ يسيرُ على هِينَتِه حَتَّى انْتَهَى إلى جَمْعِ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإيضاع): ضرب من سير الإبل، سريع.\n(حصى الخذف): الخذف بالخاء المعجمة: رمي الحصاة بطرفي ⦗٢٥١⦘ الإبهام والسبابة أو غيرها من الأصابع.\n(بإيجاف الخيل): الإيجاف: حث الركائب على السير والسرعة فيه.\n_________\n(١) بين ﷺ: أن تكلف الإسراع في السير ليس من البر، أي: ليس مما يتقرب به إلى الله، ومن هذا أخذ عمر بن عبد العزيز قوله، لما خطب بعرفة: \" ليس السابق من سبق بعيره وفرسه، ولكن السابق من غفر له \".\n(٢) أخرجه البخاري ٣ / ٤١٧ في الحج، باب أمر النبي ﷺ بالسكينة عند الإفاضة وإشارته إليهم بالسوط، ومسلم رقم (١٢٨٢) في الحج، باب استحباب إدامة الحاج التلبية حتى يشرع في رمي الجمرة، ورقم (١٢٨٦)، وأبو داود رقم (١٩٢٠) في المناسك، باب الدفعة من عرفة، والنسائي ٥ / ٢٥٧ و٢٥٨ في الحج، باب الأمر بالسكينة في الإفاضة من عرفة، وأخرجه أيضًا الدارمي ٣ / ٦٠، في المناسك، باب الوضع في وادي محسر، وأحمد في المسند ١ / ٢١١ و٢٤٤ و٢٦٩ و٢٧٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٢٠١) قال: حدثنا سعيد بن أبي مريم. قال: حدثنا إبراهيم بن سويد. قال: حدثني عمرو بن أبي عمرو مولى المطلب. قال: أخبرني سعيد بن جبير. فذكره.\nورواه أيضا عن ابن عباس عطاء:\nأخرجه أحمد (١/٢٤٤) (٢١٩٣) قال: حدثنا يونس. وابن خزيمة (٢٨٦٣) قال: حدثنا محمد بن يحيى. قال: حدثنا أبو النعمان.\nكلاهما - يونس، وأبو النعمان - قالا: حدثنا حماد (يعني ابن زيد) عن كثير بن شنظير عن عطاء، فذكره.\nفي رواية ابن خزيمة (عن عطاء، أنه قال: إنما كان بدء الإيضاع.. فذكره. وقال في آخره: وربما كان يذكره عن ابن عباس)\nورواه أيضا عن ابن عباس مقسم:\nأخرجه أحمد (١/٢٣٥) (٢٠٩٩) قال: حدثنا وكيع، عن المسعودي. وفي (١/٢٥١) (٢٢٦٤) قال: حدثنا إسماعيل بن عمر، قال: حدثنا المسعودي. وفي (١/٢٦٩) (٢٤٢٧) قال: حدثنا مؤمل بن إسماعيل، قال: حدثنا سفيان، عن الأعمش. وفي (١/٢٧٧) (٢٥٠٧) قال: حدثنا عثمان بن محمد، قال: حدثنا جرير، عن الأعمش. وفي (١/٣٢٦) (٣٠٠٥) قال: حدثنا يحيى بن آدم، قال: حدثنا أبو الأحوص. والأعمش. وفي (١/٣٥٣) (٣٣٠٩) قال: حدثنا يزيد، قال: أخبرنا المسعودي. وفي (١/٣٧١) (٣٥١٣) قال: حدثنا أسود بن عامر، قال: حدثنا أبو بكر، عن الأعمش. وأبو داود (١٩٢٠) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان، عن الأعمش (ح) وحدثنا وهب بن بيان، قال: حدثنا عبيدة، قال: حدثنا سليمان الأعمش.\nثلاثتهم (المسعودي، والأعمش، وأبو الأحوص) عن الحكم بن عتيبة، عن مقسم، فذكره.\nورواه أيضا عن ابن عباس أبو غطفان بن طريف. أخرجه النسائي (٥/٢٥٧) قال: أخبرنا محمد بن علي بن حرب، قال: حدثنا محرز بن الوضاح عن إسماعيل (يعني ابن أمية) عن أبي غطفان بن طريف، فذكره.","vol":"3","page":248},{"text":"١٥٤٠ - (خ م ط د س) أسامة بن زيد -﵄- قال: عروةُ: «سئِلَ أُسَامةُ بنُ زيدٍ - وأنا جالسٌ معه -: كيف كان رسولُ الله -ﷺ- يسيرُ في حجَّةِ الوداع حين دفع؟ فقال: كان يسيرُ العنق، فإذا وجدَ فُرْجَةً نصَّ - قال هشامُ: والنَّصُّ: فوق العنق (١)» . وفي رواية: «فجْوة» بدل «فرجَة» . وفي رواية نحوه، وفيه: «وكان رسولُ الله -ﷺ- أرْدَفَه من عَرَفاتٍ، قال: كيف كان رسولُ الله -ﷺ- يَسيرُ، حين أفاض من عَرَفاتٍ ... وذكره» . أخرجه الجماعة، إلا الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ⦗٢٥٢⦘ (العنق): ضرب من السير السريع.\n(نَصّ) النَّص: ضرب من سير الإبل، وهو فوق العنق.\n(فجوة): الفجوة: المتسع من الأرض.\n_________\n(١) في النهاية: يقال: أعنق بعنق إعناقًا: إذا سار سريعًا يمد عنقه فيه. و\" النص \" تحريك الناقة حتى يستخرج أقصى سيرها. وأصل النص: أقصى الشيء وغايته. وقال الخطابي: هو من قولهم: نصصت الحديث: إذا رفعته إلى قائله، ونسبته إليه. ونصصت العروس: إذا رفعتها فوق المنصة.\n(٢) أخرجه البخاري ٣ / ٤١٣ و٤١٤ في الحج، باب السير إذا دفع من عرفة، وفي الجهاد، باب سرعة السير، وفي المغازي، باب حجة الوداع، ومسلم رقم (١٢٨٦) في الحج، باب الإفاضة من عرفات إلى المزدلفة، والموطأ ١ / ٣٩٢ في الحج، باب السير في الدفعة، وأبو داود رقم (١٩٢٣) في المناسك، باب الدفعة من عرفة، والنسائي ٥ / ٢٥٩ في الحج، باب كيف السير من عرفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج (٩٣) عن عبد الله بن يوسف عن مالك، وفي الجهاد (١٣٥) عن أبي موسى. وفي المغازي (٧٨) عن مسدد. كلاهما عن يحيى بن سعيد ومسلم في المناسك (الحج ٤٧: ٨) عن أبي الربيع الزهراني وقتيبة كلاهما عن حماد بن زيد و(٤٧: ٩) عن أبي بكر عن عبدة بن سليمان وعبد الله بن نمير وحميد بن عبد الرحمن. وأبو داود وفيه (المناسك ٦٤) عن القعنبي عن مالك والنسائي فيه (المناسك ٢٠٥) عن يعقوب ابن إبراهيم عن يحيى بن سعيد. وفي (الكبرى) عن عبد الله بن محمد بن عبد الرحمن عن سفيان و(٢١٤: ٤) عن محمد بن سلمة، المرادي والحارث بن مسكين المصريين كلاهما عن عبد الرحمن بن القاسم عن مالك وابن ماجة فيه (المناسك ٥٨) عن علي بن محمد الطنافسي. وعمرو بن عبد الله الأودي.\nكلاهما عن وكيع ثمانيتهم عن هشام بن عروة عن أبيه به. الأشراف (١/٥٢) .","vol":"3","page":251},{"text":"١٥٤١ - (د) بن عاصم بن عروة -﵀- أنه سمع الشَّرِيدَ [ابن سُويد الثقفي] يقولُ: «أَفَضْتُ مع رسول الله -ﷺ-، فما مَسَّتْ قدَماهُ الأرضَ، حتى أتى جمعًا» . أخرجه أبو داود (١) .\n_________\n(١) لم أره عند أبي داود، وقد نسبه إليه غير واحد، وهو عند أحمد في المسند ٤ / ٤٨٩، وفي سنده يعقوب بن عاصم بن عروة بن مسعود الثقفي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٨٩) . وأبو داود في «تحفة الأشراف» (٤٨٤٢) عن محمد بن المثنى.\nكلاهما (أحمد، وابن المثنى) عن روح بن عبادة. قال: حدثنا زكريا بن إسحاق. قال: أخبرنا إبراهيم ابن ميسرة أنه سمع يعقوب بن عاصم بن عروة، فذكره.","vol":"3","page":252},{"text":"١٥٤٢ - (ط) نافع مولى عبد الله بن عمر -﵃- «أنَّ ابنَ عمر كان يُحَرِّكُ راحلتَهُ في بَطْنِ مُحَسِّرٍ قَدرَ رَمْيَةٍ بِحجَرٍ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٩٢ في الحج، باب السير في الدفعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٥٥) عن نافع أن عبد الله بن عمر، فذكره.","vol":"3","page":252},{"text":"١٥٤٣ - (ت د س) جابر بن عبد الله -﵄- «أنَّ النبيَّ -ﷺ- أوْضَعَ في وادي مُحَسِّرٍ» .\nزاد فيه بِشْرُ بنُ السَّرِيِّ، «وأفَاضَ من جَمْعِ وعليه السَّكينةُ، وأمَرَهُمْ بالسّكينَةِ» .\nوزاد فيه أبُو نُعَيمٍ: «وأمَرَهُم: أنْ يَرْمُوا بِمثل حصى الْخذْفِ، وقال ⦗٢٥٣⦘ لعلي لا أراكم بعدَ عامي هذا» . هذه رواية الترمذي.\nوفي رواية أبي داود والنسائي: «أَفَاض رسولُ الله -ﷺ- وعليه السّكينَةُ، وأمَرَهُمْ أن يَرْمُوا بِمثْلِ حَصَى الْخَذْفِ، وأوْضَعَ في وادي مُحَسِّرٍ» .\nوفي أخرى للنسائي: «أنَّ رسولَ الله -ﷺ- لَمَّا أفَاضَ منْ عَرفَةَ جَعَلَ يقولُ: السكينةَ عبادَ الله، ويقولُ بيده هكذا، وأشارَ أيُّوبُ بباطن كفِّه إلى السَّماءِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوضع): إذا أسرع في السير، وقد تقدم.\n_________\n(١) أخرجه الترمذي رقم (٨٨٦) في الحج، باب ما جاء في الإفاضة من عرفات، وأبو داود رقم (١٩٤٤) في المناسك، باب التعجيل من جمع، والنسائي ٥ / ٢٥٨ في الحج، باب الأمر بالسكينة في الإفاضة من عرفة، وإسناده حسن، وقال الترمذي: حديث حسن صحيح، وفي الباب عن أسامة بن زيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٠١) قال: حدثنا وكيع. وفي (٣/٣٣٢) و(٣٦٧) قال: حدثنا أبو أحمد. وفي (٣/٣٩١) قال: حدثنا روح. والدارمي (١٩٠٥) قال: أخبرنا عبيد الله بن موسى. وأبو داود (١٩٤٤) قال: حدثنا محمد بن كثير. وابن ماجة (٣٠٢٣) قال: حدثنا محمد بن الصباح، قال: حدثنا عبد الله بن رجاء المكي، والترمذي (٨٨٦) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، وبشر بن السري، وأبو نعيم. والنسائي (٥/٢٥٨) قال: أخبرنا محمد بن منصور، قال: حدثنا أبو نعيم. وفي (٥/٢٦٧) قال: أخبرنا إبراهيم بن محمد، قال: حدثنا يحيى. وفي الكبرى «تحفة الأشراف» (٢٧٤٧) عن ابن مثنى، عن عبد الرحمن. وابن خزيمة (٢٨٦٢) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع (ح) وحدثنا محمد بن سفيان بن أبي الزرد الأيلي، قال: حدثنا أبو عامر (ح) وحدثنا محمد بن العلاء، قال: حدثنا قبيصة. جميعا (وكيع، وأبو أحمد، وروح، وعبيد الله، ومحمد بن كثير، وعبد الله بن رجاء، وبشر، وأبو نعيم، ويحيى، وعبد الرحمن، وأبو عامر، وقبيصة) عن سفيان الثوري.\n٢ - وأخرجه أحمد (٣/٣١٣) و(٣١٩) قال: حدثنا يحيى بن سعيد. وفي (٣/٣٥٦) قال: حدثنا سليمان ابن حيان أبو خالد (يعني الأحمر) . ومسلم (٤/٨٠) قال: حدثني محمد بن حاتم، وعبد بن حميد، عن محمد بن بكر. والترمذي (٨٩٧) . والنسائي (٥/٢٧٤) قال الترمذي: حدثنا، وقال النسائي: أخبرني محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان. ثلاثتهم (يحيى، وسليمان، وابن بكر) عن ابن جريج.\n٣ - وأخرجه أحمد (٣/٣٥٥) قال: حدثنا يونس. والنسائي (٥/٢٥٨) قال: أخبرني أبو داود، قال: حدثنا سليمان بن حرب. كلاهما (يونس، وسليمان) قالا: حدثنا حماد بن زيد، عن أيوب.\n٤ - وأخرجه أحمد (٣/٣٧١) قال: حدثنا أبو داود، قال: حدثنا رباح المكي.\n٥ - وأخرجه النسائي (٥/٢٧٤) قال: أخبرني محمد بن آدم. وابن خزيمة (٢٨٧٥) قال: حدثنا محمد بن العلاء بن كريب بخبر غريب غريب. كلاهما (ابن آدم، وابن العلاء) عن عبد الرحيم، عن عبيد الله بن عمر.\nخمستهم - الثوري، وابن جريج، وأيوب، ورباح، وعبيد الله - عن أبي الزبير، فذكره.","vol":"3","page":252},{"text":"١٥٤٤ - (خ م ط د س) أسامة بن زيد -﵄- قال: «دفَعَ رسولُ الله -ﷺ- من عَرَفَةَ، حتَّى إذا كان بالشِّعْب نَزَل فَبالَ، ثم تَوَضَّأ، ولم يُسْبِغ الوضوءَ (١) فقلتُ: الصلاة (٢) يا رسول الله، فقال ⦗٢٥٤⦘ الصلاةُ أمامَكَ، فَرَكِبَ، فلما جاء المُزْدَلِفَةَ. نَزَلَ فَتَوضَّأ، فأسْبَغَ الوضوء (٣)، ثم أُقِيمت الصلاةُ، فَصَلَّى المغربَ، ثُمَّ أناخَ كلُّ إنسَانٍ بَعِيرَهُ في مَنْزِلِهِ، ثم أُقيمَتِ الْعِشَاءُ، فصلَّى، ولم يُصَلِّ بيْنَهُما» .\nوفي رواية قال: «ردِفْتُ رسول الله -ﷺ- من عَرَفات، فَلَمَّا بَلَغَ الشِّعْبَ الأيسَر، الذي دُونَ المُزْدَلِفَةِ، أَناخَ فَبَالَ ثمَّ جاءَ، فَصَبَبْتُ عليه الوضوءَ، فَتَوضأ وضوءًا خفيفًا، فقلتُ: الصلاةَ يا رسول الله، فقال: الصلاةُ أمامَك، فَرَكِبَ رسولُ الله -ﷺ- حتَّى يأتيَ المُزدَلِفَةَ، فصلى، ثم رَدَفَ الْفَضْلُ رسولَ الله -ﷺ- غَدَاةَ جَمعٍ» .\nوفي أخرى نحوه، وفيه: «فركِبَ، حتى إذا جئنَا المُزْدِلفَةَ، فأقامَ المغربَ، ثم أناخَ النَّاس في منازلهم، ولم يحلُّوا، حتى أقام العشاء الآخِرَةَ، فَصَلَّى، ثم حَلُّوا، قلتُ: فكَيفَ فَعَلْتُم حين أصبحتُم؟ قال: رَدِفَهُ الفضْلُ بنُ عباس، وانطَلَقْتُ أنا في سُبَّاق قُريشٍ على رجْلي» .\nوفي أخرى: «أنَّ رسولَ الله -ﷺ-، لما أتى النَّقْبِ الذي يَنْزِلُهُ الأُمراءُ، نَزَل فبال - ولم يَقُلْ: أهْراق - ثم دعا بِوَضُوءٍ فتوضأ وُضُوءًا ⦗٢٥٥⦘ خفيفًا، فقلت: يا رسول الله، الصلاةَ، قال: الصلاةُ أمامَكَ» .\nوفي: أخرى نحو هذه، وفيها: «أنَاخَ راحِلتَه، ثم ذهبَ إلى الغائط. فلَمَّا رَجَعَ، صَبَبْتُ عليه من الإدَوَاة، فَتَوضأ، ثم رَكِبَ، ثم أتَى الْمزْدَلفَةَ، فَجَمَعَ بَيْن المغربِ والعشاء» . هذه روايات البخاري ومسلم.\nوفي رواية الموطأ وأبي داود والنسائي قال: «دَفَعَ رسول الله -ﷺ- مِنْ عَرَفَةَ - وذكر مثل الرواية الأولى» .\nوفي أخرى لأبي داود والنسائي عن كُريْبٍ قال: «سألْتُ أسَامةَ بنَ زيد، قلتُ: أخْبرْني: كَيْفَ فَعَلْتُمْ - أو صَنَعْتُمْ - عَشِيَّةَ رَدِفْتَ رسولَ الله -ﷺ-؟ قال: جِئنا الشِّعْبَ الذي يُنيخُ فيه الناسُ لِلْمُعَرَّس، فأناخ رسولُ الله -ﷺ- ناقَتَهُ - وذكر الحديث» مثل الرواية الثالثة للبخاري ومسلم. وله في أخرى مختصرًا قال: كُنتُ رديفَ النبيِّ -ﷺ- فلما وقعت الشمس دفع رسول الله -ﷺ- وفي أخرى للنسائي قال: «أفاض رسول الله -ﷺ- وأنا رديفهُ، فَجَعَلَ يَكْبَحُ رَاحِلتَهُ، حتى إنَّ ذِفْرَاهَا لَتَكادُ تُصيبُ قَادَمةَ الرّحل، وهو يقول: يا أيها الناس، عليكم السَّكينة والوقَارَ، فَإنَّ البرَّ ليسَ في إيضاع الإبلِ» .\nوفي أخرى له مختصرًا «أنَّ النبي -ﷺ- حيثُ أفاضَ من عرفة مَالَ ⦗٢٥٦⦘ إلى الشِّعْبِ، فقلتُ له: صَلِّ المغرب، فقال: الْمُصَلَّى أَمامَكَ» .\nوفي أخرى له: «أنَّ رسولَ الله -ﷺ- نزلَ الشِّعْبَ، الذي يَنْزِلُهُ الأُمَرَاءُ، فبال، ثم توضأ وضُوءًا خفيفًا فقلتُ: يا رسول الله، الصلاة، فقال: الصلاةُ أمامَكَ، فَلَمَّا أتَينا الْمُزْدَلِفَةَ، لم يَحِلَّ آخرُ النَّاس حتَّى صَلَّى» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُعَرَّس): موضع التعريس، وهو نزول المسافر آخر الليل نزلة للاستراحة.\n(يكبح): كبحتُ الدابة: إذا جذبتَ رأسها إليك [وأنت راكب] ومنعتها من الجماح وسرعة السير.\n(ذِفْرَى) البعير: هي الموضع الذي يعرق من قفاه خلف الأذن، وهي مؤنثة لا تنون.\n(قادمة الرحل): الرحل: هو الكور الذي يركب به البعير وقادمته: الخشبة التي في مقدمته، بمنزلة قربوس السرج.\n_________\n(١) يعني: لم يفعله على عادته ﷺ، بل توضأ وضوءًا خفيفًا، بأن توضأ مرة مرة، وخفف استعمال الماء بالنسبة إلى غالب عادته، كما في الرواية الآتية، كذا فسره النووي في \" شرح مسلم \" ﵀.\n(٢) \" الصلاة \" بالنصب: على أنه مفعول لفعل محذوف مقدر، وبالرفع: على الابتداء، وخبره محذوف تقديره: حاضرة، أو حانت، قاله الكرماني.\n(٣) قال الحافظ في \" الفتح \": فائدة: الماء الذي توضأ به ﷺ ليلتئذ كان من ماء زمزم، أخرجه عبد الله بن أحمد بن حنبل في زيادات مسند أبيه بإسناد حسن من حديث علي بن أبي طالب ﵁، فيستفاد منه الرد على من منع استعمال ماء زمزم لغير الشرب.\n(٤) أخرجه البخاري ١ / ٢١١ في الوضوء، باب إسباغ الوضوء، وباب الرجل يوضئ صاحبه، وفي الحج، باب النزول بين عرفة وجمع، وباب الجمع بين الصلاتين بمزدلفة، ومسلم رقم (١٢٨٠) في الحج، باب الإفاضة من عرفات إلى مزدلفة، والموطأ ١ / ٤٠٠ و٤٠١ في الحج، باب صلاة المزدلفة، وأبو داود رقم (١٩٢٥) في المناسك، باب الدفعة من عرفة، والنسائي ١ / ٢٩٢ في المواقيت، باب كيف الجمع، و٥ / ٢٥٩ في الحج، باب النزول بعد الدفع من عرفة، وباب فرض الوقوف بعرفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ (٢٦٠)»، وأحمد (٥/٢٠٨) قال: قرأت على عبد الرحمن. وفي (٥/٢٠٨) قال: حدثنا روح. والبخاري (١/٤٧) قال: حدثنا عبد الله بن مسلمة. وفي (٢/٢٠١) قال: حدثنا عبد الله بن يوسف. ومسلم (٤/٧٣) قال: حدثنا يحيى بن يحيى. وأبو داود (١٩٢٥) قا ل: حدثنا عبد الله بن مسلمة. والنسائي في الكبرى «تحفة ١١٥) عن قتيبة ستتهم عن مالك بن أنس.\nوأخرجه الدارمي (١٨٨٩) قال: أخبرنا حجاج، قال: حدثنا حماد.\nوأخرجه البخاري (١/٥٦) قال: حدثنا محمد بن سلام، قال: أخبرنا يزيد بن هارون. وفي (٢/٢٠٠) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد. ومسلم (٤/٧٣) قال: حدثنا محمد بن رمح، قال: أخبرنا الليث. والنسائي في الكبرى «تحفة ١١٥» عن أحمد بن سليمان، عن يزيد بن هارون، ثلاثتهم عن يحيى بن سعيد.\n- ثلاثتهم -مالك، وحماد، ويحيى - عن موسى بن عقبة.\n٢ - وأخرجه البخاري (٢/٢٠٠) قال: حدثنا قتيبة. ومسلم (٤/٧٠) قال: حدثنا يحيى بن أيوب وقتيبة ابن سعيد، وابن حجر ويحيى بن يحيى. أربعتهم عن إسماعيل بن جعفر، عن محمد بن أبي حرملة. وزاد في روايته: «....... ثم ردف الفضل رسول الله -ﷺ- غداة جمع.....» .\n٣ - وأخرجه الحميدي (٥٤٨) قال: حدثنا سفيان بن عيينة، قال: حدثنا إبراهيم بن عقبة، ومحمد بن أبي حرملة، قال: سفيان: قال أحدهما: أخبرني كريب، عن ابن عباس، عن أسامة، وقال الآخر: أخبرني كريب عن أسامة.\n٤ - وأخرجه مسلم (٤/٧٣) قال: حدنثا أبو بكر بن أبي شيبة، وأبو كريب. والنسائي (٥/٢٦٠) قال: أخبرنا محمد بن حاتم، قال: أنبأنا حبان. ثلاثتهم عن عبد الله بن المبارك.\nوأخرجه أحمد (٥/٢١٠) قال: حدثنا يحيى. وفي (٥/٢١٠) قال: حدثنا عبد الرزاق، وأبو داود (١٩٢١) قال: حدثنا محمد بن كثير. وابن ماجة (٣٠١٩) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي (٥/٢٥٩) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع. وابن خزيمة (٩٧٣) و(٢٨٥٠) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا عبد الرحمن. خمستهم عن سفيان الثوري.\nوأخرجه أحمد (٥/٢١٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\nوأخرجه أحمد (٥/١٩٩) قال: حدثنا يحيى بن آدم.\nوالدارمي (١٨٨٨) قال: حدثنا أبو نعيم. ومسلم (٤/٧٣) قال: حدثنا إسحاق بن إبراهيم قال: أخبرنا يحيى بن آدم. وأبو داود (١٩٢١) قال: حدثنا أحمد بن عبد الله بن يونس ثلاثتهم عن زهير.\nوأخرجه النسائي (٥/٢٥٩) قال: أخبرنا قتيبة. قال: حدثنا حماد بن زيد. خمستهم (ابن المبارك، وسفيان، ومعمر، وزهير، وحماد) عن إبراهيم بن عقبة.\n٥ - وأخرجه مسلم (٤/٧٤) قال: حدثنا إسحاق بن إبراهيم قال: أخبرنا وكيع. قال: حدثنا سفيان عن محمد بن عقبة.\nأربعتهم (موسى بن عقبة، وابن أبي حرملة، وإبراهيم بن عقبة، ومحمد بن عقبة) عن كريب، فذكره.\nورواه عن أسامة بن زيد أيضا ابن عباس.\nأخرجه أحمد (٥/٢٠٠) . وابن خزيمة (٢٨٤٧) وأخرجه النسائي (١/٢٩٢) . وابن خزيمة (٦٤) .\nورواه أيضا عن أسامة بن زيد ابن عباس: أخرجه أحمد (٥/٢٠٦) .\nورواه أيضا عن أسامة بن زيد عطاء مولى ابن سباع. أخرجه مسلم (٤/٧٤) .\nورواه أيضا عن أسامة بن زيد محمد بن المنكدر. أخرجه أحمد (٥/٢٠٢) .\nورواه أيضا عن أسامة بن زيد ابن عباس. أخرجه البخاري (٢/١٦٩، ٢/٢٠٤) .\nورواه أيضا عن أسامة بن زيد ابن عباس. أخرجه أحمد (٥/٢٠١) وفي (٥/٢٠٧) .","vol":"3","page":253},{"text":"١٥٤٥ - (د) علي بن أبي طالب -﵁- قال: «ثم أُردف أُسامة فجعَلَ يُعْنِقُ على نَاقَتِهِ، والنَّاسُ يضربون الإبلَ يمينًا وشِمَالًا، لا يَلْتَفِتُ إليهم، ويقول: السَّكِينَة، أَيها الناسُ، ودَفَعَ حين غابتِ الشَّمْسُ» .\nهكذا ذكره أبو داود عَقِيبَ حديث كُرَيْبٍ عن أُسامةَ الذي ذكرناه آنفًا، ولم يذكر أَوَّلَ الحديث، وإنما أوَّلُ لفظٍ أبي داود: «عن علي» كما ذكرناه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آنفًا): فعلتُ الشيء آنفًا: أي الآن.\n_________\n(١) رقم (١٩٢٢) في المناسك، باب الدفعة من عرفة، ورواه الترمذي مطولًا رقم (٨٨٥) في الحج، باب ما جاء أن عرفة كلها موقف، وسنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه أبو داود في الحج (٦٤: ٣) عن أحمد بن حنبل عن يحيى بن آدم عن سفيان عن عبد الرحمن ابن عياش عن زيد بن علي عن أبيه عنه به و(٦٥: ١٠) بهذا الإسناد. فلما أصبح وقف على قزح وقال: هذا قزح وهو الموقف» إلى قوله: «فانحروا في رحالكم» . والترمذي فيه (الحج ٥٤) عن بندار عن أبي أحمد الزبيري عن سفيان الحديث بطوله وأوله وقف بعرفة فقال: هذه عرفة وهو الموقف» وقال: حسن صحيح لا نعرفه من حديث علي إلا من هذا الوجه وابن ماجة فيه (المناسك ٥٥: ١) عن علي بن محمد عن يحيى بن آدم ببعضه وقف بعرفة فقال: هذا الموقف، وعرفة كلها موقف. الأشراف (٧/٤٢٨) .","vol":"3","page":257},{"text":"١٥٤٦ - (خ) عبد الرحمن بن يزيد -﵀- قال: خرجتُ مع عبد الله بن مسعود إلى مَكَّةَ، ثُمَّ قَدِمنَا جمعًا، فَصَلَّى الصَّلاتَيْنِ، كُلّ صَلاةٍ بآذَانٍ وإقَامَةٍ، والعَشَاءَ بينهما، ثم صَلَّى الفجْرَ [حين طلع الفجر]، وقائلٌ يقولُ: طَلَعَ [الفجر]، وقائلٌ يقول: لا، ثم قال: إنَّ رسول الله -ﷺ- قال: «إنَّ هَاتَيْنِ الصَّلاتَيْنِ حُوِّلتا عن وقْتِهما في هذا المكان [المغربَ والعشاء] فلا يَقْدَمُ النَّاسُ جَمْعًا حتَّى يُعْتِموا (١)، وصلاة الْفَجْرِ هذه الساعة، ثم ⦗٢٥٨⦘ وقف حتَّى أسْفَرَ، ثم قال: لو أَنَّ أَمِيرَ المؤمنين أفَاضَ الآنَ أَصَابَ السُّنَّةَ فما أدْري (٢): أقَوْلُه كان أسْرعُ، أم دَفْعُ عُثْمانَ؟ فلم يَزَلْ يُلَبِّي حتى رمى جَمْرَةَ العَقَبةِ [يوم النحر]» . أخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُعتموا): أعتَمَ القوم: إذا دخلوا في العتمة، وهي ظلمة أول الليل.\n_________\n(١) أي يدخلوا في العتمة، وهو وقت العشاء الآخرة.\n(٢) هو قول عبد الله بن مسعود ﵁.\n(٣) ٣ / ٤١٨ و٤١٩ في الحج، باب من أذن وأقام لكل واحدة منهما، وباب من يصلي الفجر بجمع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤١٠) (٣٨٩٣) قال: حدثنا عفان، قال: حدثنا جرير بن حازم. وفي (١/٤١٨) (٣٩٦٩) قا: حدثنا يحيى بن آدم، قال: حدثنا إسرائيل. وفي (١/٤٤٩) (٤٢٩٣) قال: حدثنا عبد الرزاق، قال: أخبرنا إسرائيل. وفي (١/٤٦١) (٤٣٩٩) قال: حدثنا حسن بن موسى، قال: حدثنا زهير. والبخاري (٢/٢٠٢) قال: حدثنا عمور بن خالد، قال: حدثنا زهير. وفي (٢/٢٠٣) قال: حدثنا عبد الله بن رجاء، قال: حدثنا إسرائيل. والنسائي في الكبرى «تحفة الأشراف» (٩٣٩٠) عن هلال بن العلاء، عن حسين بن عياش، عن زهير. وابن خزيمة (٢٨٥٢) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا يحيى بن أبي زائدة، قال: حدثني أبي.\nأربعتهم - جرير، وإسرائيل، وزهير، وزكريا بن أبي زائدة والد يحيى - عن أبي إسحاق، عن عبد الرحمن بن يزيد، فذكره.","vol":"3","page":257},{"text":"١٥٤٧ - (ت) عبد الله بن عباس -﵄- «أنَّ النبيَّ -ﷺ- أفَاضَ قَبلَ طُلُوعِ الشَّمسِ» . أخرجه الترمذي، وقال: «يعني: من جَمْعِ» (١) .\n_________\n(١) رقم (٨٩٥) في الحج، باب ما جاء أن الإفاضة من جمع قبل طلوع الشمس، وإسناده حسن، وقال الترمذي: حديث ابن عباس حديث حسن وصحيح، وإنما كان أهل الجاهلية ينتظرون حتى تطلع الشمس ثم يفيضون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٣١) (٢٠٥١) . والترمذي (٨٩٥) قال: حدثنا قتيبة.\nكلاهما (أحمد، وقتيبة) عن أبي خالد الأحمر سليمان بن حيان. قال: سمعت الأعمش عن الحكم عن مقسم، فذكره.","vol":"3","page":258},{"text":"١٥٤٨ - (خ م ت د س) عبد الله بن عباس -﵄- قال: «أنا ممَّنْ قَدَّمَ النبيُّ -ﷺ- ليلة المزدلفَةِ في ضَعفَةِ أهْلِهِ» . أخرجه الجماعة إلا الموطأ.\nوفي أخرى للترمذي وأبي داود والنسائي مثلُه، وزاد: «وقال لهم: ⦗٢٥٩⦘ لا تَرْمُوا الْجَمْرةَ، حتى تَطْلُعَ الشَّمْسُ» .\nوفي أخرى لأبي داود والنسائي قال: «قَدَّمَنا رسولُ الله -ﷺ- لَيْلَةَ جَمْعٍ: أُغيلِمَة بَني عبد المُطَّلِبِ، على حُمُرَاتٍ، فجعل يَلْطَحُ أفْخاذَنا، ويَقُولُ: أُبَيْنى، لا تَرمْوا الجمرَةَ، حتى تطْلُعَ الشَّمسُ» (١) .\nوفي أخرى للنسائي عنه عن الْفَضْلِ: «أَنَّ النبيَّ -ﷺ- أمَرَ ضَعَفَةَ بني هاشِمٍ: أنْ يَنْفِرُوا من جَمْعٍ بلَيلٍ» .\nوفي أخرى له عن عبد الله بن عباس قال: «أرسَلَني رسولُ الله -ﷺ- مع ضَعَفَةَ أهْلهِ، فَصَلَّيْنا الصُّبْحَ بِمنَى، ورمينا الجَمرةَ» (٢) . ⦗٢٦٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضعفة): جمع ضعيف، يريد بهم: النساء والصبيان والمرضى ونحوهم.\n(أُغيلمة): تصغير أغلمة قياسًا، ولم تجىء، كما أن أُصيبية تصغير أصبية، ولم تستعمل، إنما المستعمل صِبية وغِلمة (٣) .\n(حُمُرات): جمع حُمُر، والحُمُر: جمع حمار.\n(يلطح): اللطح - بالحاء المهملة - ضرب لين ببطن الكف.\n(الأُبينى): بوزن الأُعيمى: تصغير الأبنى بوزن الأعمى، وهو جمع ابن.\n_________\n(١) رواية أبي داود والنسائي هذه من رواية الحسن بن عبد الله العرني البجلي الكوفي عن ابن عباس، وهو ثقة أرسل عن ابن عباس، كما قال الحافظ في \" التقريب \". وقال الحافظ في \" تهذيب التهذيب \": قال ابن أبي خيثمة عن يحيى بن معين: صدوق لا بأس به، إنما يقال: إنه لم يسمع من ابن عباس، قال الحافظ: وقال أحمد بن حنبل: الحسن العرني لم يسمع من ابن عباس شيئًا، وقال أبو حاتم: لم يدركه، لكن له طرق يقوى بها. قال الحافظ في \" الفتح \": وهو حديث حسن. أخرجه أبو داود والنسائي والطحاوي وابن حبان من طريق الحسن العرني، وأخرجه الترمذي والطحاوي من طرق عن الحكم وعن مقسم عنه، وأخرجه أبو داود من طريق حبيب عن عطاء، وهذه الطرق يقوي بعضها بعضًا، ومن ثم صححه الترمذي وابن حبان.\n\n(٢) أخرجه البخاري ٣ / ٤٢١ في الحج، باب من قدم ضعفة أهله بليل فيقفون بالمزدلفة، ومسلم رقم (١٢٩٣) في الحج، باب استحباب تقديم دفع الضعفة من النساء وغيرهن، والترمذي رقم (٨٩٢) و(٨٩٣) في الحج، باب ما جاء في تقديم الضعفة من جمع بليل، وأبو داود رقم (١٩٣٩) و(١٩٤٠) في المناسك، باب التعجيل من جمع، والنسائي ٥ / ٢٦١ و٢٧١ و٢٧٢ في الحج، باب تقديم النساء والصبيان إلى منازلهم بمزدلفة، وأخرجه أيضًا ابن ماجة رقم (٣٠٢٥) في المناسك، باب من تقدم من جمع إلى منى لرمي الجمار.\n(٣) في اللسان: وتصغير صبية: أصيبية. وتصغير أصبية: صبية، كلاهما على غير قياس. وقال ابن سيده: وعندي أن صبية تصغير: صبية، وأصيبية: تصغير أصبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٦٣)، وأحمد (١/٢٢٢) (١٩٣٩) قالا: حدثنا سفيان. والبخاري (٢/٢٠٢) قال: حدثنا علي، قال: حدثنا سفيان. وفي (٣/٢٣) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. ومسلم (٤/٧٧) قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد. جميعا عن حماد. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة. وأبو داود (١٩٣٩) قال: حدثنا أحمد ابن حنبل، قال: حدثنا سفيان. والنسائي (٥/٢٦١) قال: أخبرنا الحسين بن حريث. قال: أنبأنا سفيان. وابن خزيمة (٢٨٧٢) قال: حدثنا علي بن خشرم، قال: حدثنا عيسى، عن ابن جريج (ح) وحدثنا محمد بن معمر، قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج.\nثلاثتهم - سفيان بن عيينة، وحماد بن زيد، وابن جريج - عن عبيد الله بن أبي يزيد، فذكره.\nورواه أيضا عن ابن عباس مقسم:\nأخرجه أحمد (١/٣٢٦) (٣٠٠٨) قال: حدثنا عبد الله بن يزيد. وفي (١/٣٤٤) (٣٢٠٣) قال: حدثنا وكيع، والترمذي (٨٩٣) قال: حدثنا أبو كريب، قال: حدثنا وكيع.\nكلاهما - عبد الله بن يزيد، ووكيع - عن المسعودي، عن الحكم، عن مقسم، فذكره.","vol":"3","page":258},{"text":"١٥٤٩ - (خ م س) عائشة -﵂- قالت: «استأذَنَتْ سَودَةُ النبيَّ -ﷺ- ليلةَ جَمْعٍ، وكانت ثَقِيلَة ثبطَةً (١) فَأذِنَ لها» . ⦗٢٦١⦘\nوفي رواية قالت: «كانت سودةُ امرأةً ضخمةً ثَبِطَة، فاستأذنتْ رسولَ الله -ﷺ-: أن تُفِيضَ مِنْ جَمْعٍ بلْيلٍ، فَأذِنَ لها، فقالت عائشة: فَلَيْتَني كُنْتُ استأذنتُ رسولَ الله -ﷺ- كما اسْتَأْذَنتْهُ سودةُ، وكانت عائشةُ لا تُفيضُ إِلا مع الإِمام» .\nوفي أخرى قالت: «ودِدْتُ: أَنِّي كُنتُ استأْذنتُ رسولَ الله -ﷺ- كما اسْتَأْذَنْتُهُ سودةُ، فأُصَلِّيَ الصُّبحَ بمنى، فأَرميَ الجَمْرَةَ قَبلَ أن يأتيَ الناس. قال القاسم: فقلتُ لعائشة: فكانت سودةُ اسْتَأْذنتْهُ؟ قالت: نعم، إنها كانت امرأَة ثَقيلَة ثَبِطَة، فاستأْذنت رسولَ الله -ﷺ-، فَأذِنَ لها» .\nوفي أخرى قالت: «نزلنا المزدلفَةَ، فاستأذَنت النبيَّ -ﷺ- سودَةُ: قبل حَطْمَةِ الناس (٢) - وكانت امرأة بَطيئة - فأَذن لها، فدفعتْ قَبْلَ حطْمةِ النَّاس، وأَقْمنَا حتى أَصبَحْنا نحن، ثم دَفعنا بدَفْعِهِ (٣)، فَلأَنْ أَكُونَ استَأْذَنتُ رسولَ الله -ﷺ-، كما اسْتَأذَنت سَودَةُ، أَحَبُّ إِليَّ مِن مَفْروحٍ بِهِ (٤)» .\nوفي أخرى نحوه، وفيه يقول القاسم: «الثَّبْطَةُ: الثَّقِيلَةُ» . ⦗٢٦٢⦘\nوفيه: «وحُبِسنَا، حتى أصْبَحْنا» .\nوفيه: «كما استَأْذنتْهُ سَودة، فأكونَ أَدفعُ بِإِذْنِهِ» . هذه روايات البخاري، ومسلم. وأخرج النسائي الرواية الثالثة.\nوله في أخرى مختصرًا قالت: «إِنَّمَا أَذِنَ النبيُّ -ﷺ- لسودةَ في الإِفاضةِ قبلَ الصُّبحِ، لأنها كانتِ امرأة ثَبِطَة» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثَبِطَة): امرأة ثبطة: أي [ثقيلة] بطيئة.\n(حطمة): حطمة السيل: دَفعَتُهُ، والمعنى في الحديث: أن يدفع قبل دفع الناس.\n_________\n(١) قال الحافظ في \" الفتح \" ٣ / ٤٢٣: تنبيه: وقع عند مسلم عن القعنبي عن أفلح بن حميد ما يشعر بأن تفسير الثبطة بالثقيلة من القاسم راوي الخبر، ولفظه: وكانت امرأة ثبطة، يعني ثقيلة فعلى هذا فقوله في رواية محمد بن كثير عند المصنف: (يعني البخاري) وكانت امرأة ثقيلة ثبطة من الإدراج الواقع قبل ما أدرج عليه وأمثلته قليلة جدًا، وسببه أن الراوي أدرج التفسير بعد الأصل، فظن الراوي الآخر أن اللفظين ثابتان في أصل المتن فقدم وأخر، والله أعلم.\n(٢) في رواية مسلم: تدفع قبله وقبل حطمة الناس.\n(٣) أي: بدفع رسول الله ﷺ.\n(٤) أي: ما يفرح به من كل شيء.\n(٥) أخرجه البخاري ٣ / ٤٢٣ في الحج، باب من قدم ضعفة أهله بليل، ومسلم رقم (١٢٩٠) في الحج، باب استحباب تقديم دفع الضعفة من النساء وغيرهن، والنسائي ٥ / ٢٦٢ في الحج، باب الرخصة للنساء بالإفاضة من جمع قبل الصبح، وباب الرخصة للضعفة أن يصلوا يوم النحر الصبح بمنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/٣٠) قال: حدثنا هشيم، قال: أخبرنا منصور. وفي (٦/٩٤) قال: حدثنا بهز. قال: حدثنا حماد بن سلمة. وفي (٦/٩٨) قال: حدثنا محمد بن عبيد. قال: حدثنا عبيد الله. وفي (٦/١٣٣) . قال: حدثنا عفان. قال: حدثنا حماد. وفي (٦/١٦٤) قال: حدثنا ابن نمير. قال: حدثنا عبيد الله. وفي (٦/٢١٣) قال: حدثنا وكيع. قال: حدثني سفيان. (ح) وعبد الرحمن. قال: حدثنا سفيان. والبخاري (٢/٢٠٣) . وفي الأدب المفرد (٧٥٦) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. ومسلم (٤/٧٦) قال: حدثنا إسحاق بن إبراهيم ومحمد بن المثنى جميعا عن الثقفي (قال ابن المثنى: حدثنا عبد الوهاب) . قال: حدثنا أيوب. (ح) وحدثنا ابن نمير. قال: حدثنا أبي. قال: حدثنا عبيد الله بن عمر. وفي (٤/٧٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع (ح) وحدثني زهير بن حرب. قال: حدثنا عبد الرحمن، كلاهما عن سفيان. وابن ماجة (٣٠٢٧) قال: حدثنا علي بن محمد. قال: حدثنا وكيع قال: حدثنا سفيان. والنسائي (٥/٢٦٢) قال: أخبرنا يعقوب بن ابراهيم. قال: حدثنا هشيم. قال: أنبأنا منصور. وفي (٥/٢٦٦) قال: أخبرنا محمد بن آدم بن سليمان. قال: حدثنا عبد الرحيم بن سليمان، عن عبيد الله. وفي الكبرى «تحفة الأشراف» (١٢/١٧٤٧٣) عن عبد الله بن محمد الضعيف، عن عبد الوهاب الثقفي، عن أيوب. وابن خزيمة (٢٨٦٩) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الوهاب. قال: حدثنا أيوب. خمستهم: (منصور وحماد بن سلمة، وعبيد الله بن عمر، وسفيان الثوري، وأيوب السختياني) عن عبد الرحمن بن القاسم.\n٢ - وأخرجه الدارمي (١٨٩٣) قال: أخبرنا عبيد الله بن عبد المجيد. والبخاري (٢/٢٠٣) قال: حدثنا أبو نعيم. ومسلم (٤/٧٦) قال: حدثنا عبد الله بن مسلمة بن قعنب. ثلاثتهم (عبيد الله، وأبو نعيم، وعبد الله بن مسلمة) عن أفلح بن حميد.\nكلاهما (عبد الرحمن بن القاسم، وأفلح بن حميد) عن القاسم بن محمد، فذكره.","vol":"3","page":260},{"text":"١٥٥٠ - (د س) عائشة - ﵂ -: قالت: «أرسلَ النبيُّ -ﷺ- بأُمِّ سَلَمَة لَيْلَةَ النَّحْرِ، فَرَمَتِ الجمرةَ قبل الفجر، ثم مَضَتْ فَأفَاضَتْ، فكانَ ذلك اليومُ اليومَ الذي يكون رسولُ الله -ﷺ- تعني: عندها» . أخرجه أبو داود. ⦗٢٦٣⦘\nوفي رواية النسائي: «أنَّ رسولَ الله -ﷺ- أمر إحدى نسائه أن تَنفِرَ مِنْ جمْعٍ، فَتَأتيَ جمرة العقبةَ فَترمِيَها، وتصبحَ في منزلها» (١) .\nهكذا أخرجه النسائي، ولم يُسَمِّ المرأَةَ، فيحتمل حينئذ أنْ تكونَ «أمَّ سَلَمَةَ» فيكون من هذا الحديث، وأن تكون «سَودَةَ» فيكون من الحديث الذي قبله.\n_________\n(١) أخرجه أبو داود رقم (١٩٤٢) في المناسك، باب التعجيل في جمع، والنسائي ٥ / ٢٧٢ في الحج، باب الرخصة في ذلك للنساء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٩٤٢) قال: حدثنا هارون بن عبد الله. قال: حدثنا ابن أبي فديك عن الضحاك يعني ابن عثمان عن هشام بن عروة عن أبيه، فذكره.","vol":"3","page":262},{"text":"١٥٥١ - (م س) أم حبيبة بنت أبي سفيان -﵄- «أنَّ النبيَّ -ﷺ- بعثَ بها من جَمعٍ بليلٍ إلى مِنَى» .\nوفي روايةٍ قالت أمُّ حبيبة: «كُنّا نفعله على عهد رسول الله -ﷺ-، نُغَلِّسُ من جَمعٍ إلى منَى» . وفي أخرى «نُغَلِّسُ مِنْ مُزْدلفَةَ» . أخرجه مسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُغَلِّس): التغليس: القيام وقت الغلس، وهو ظلمة آخر الليل.\n_________\n(١) أخرجه مسلم رقم (١٢٩٢) في الحج، باب استحباب تقديم دفع الضعفة من النساء وغيرهن، والنسائي ٥ / ٢٦٢ في الحج، باب تقديم النساء والصبيان إلى منازلهم بمزدلفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٣٠٥) . وأحمد (٦/٤٢٦) . ومسلم (٤/٧٧)، قال: حدثنا أبو بكر بن أبي شيبة. (ح) وحدثنا عمرو الناقد، والنسائي (٥/٢٦٢) قال: أخبرنا عبد الجبار بن العلاء. خمستهم (الحميدي، وأحمد بن حنبل، وأبو بكر، وعمرو الناقد، وعبد الجبار) عن سفيان بن عيينة، قال: حدثنا عمرو بن دينار.\n٢ - وأخرجه أحمد (٦/٣٢٧) قال: حدثنا يحيى بن سعيد. وفي (٦/٤٢٧) قال: حدثنا يحيى وروح ومحمد بن بكر. والدارمي (١٨٩٢) قال: أخبرنا أبو عاصم. ومسلم (٤/٧٧) قال: حدثنا محمد بن حاتم. قال: حدثنا يحيى بن سعيد (ح) وحدثني علي بن خشرم. قال: أخبرنا عيسى. والنسائي (٥/٢٦١) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. خمستهم (يحيى، وروح بن عبادة، ومحمد ابن بكر، وأبو عاصم، وعيسى بن يونس) عن ابن جريج. قال: أخبرني عطاء.\nكلاهما (عمرو بن دينار، وعطاء) عن سالم بن شوال، فذكره.","vol":"3","page":263},{"text":"١٥٥٢ - (خ م ط) سالم بن عبد الله بن عمر - ﵃- «أنَّ ⦗٢٦٤⦘ عبد الله ابن عمر: كان يُقَدِّمُ ضَعَفَةَ أهْلهِ (١)، فيقفون عند الْمَشْعَرِ الحرام بالمزدلفة بالليل (٢)، فيذكرون الله مَا بَدَالهم، ثم يدْفَعُونَ قَبْلَ أنْ يقفَ الإمام، وقبل أن يدفع، فمنهم من يقدَم مِنى لصلاة الفجر، ومنهم مَنْ يَقْدمُ بعد ذلك، فإذا قَدِمُوا رمَوْا الجمرة، وكان ابنُ عمر يقولُ: أرخصَ في أُولئك رسولُ الله -ﷺ-» . أخرجه البخاري ومسلم.\nوأخرج الموطأ عنه (٣) وعن أخيه عبَيْدِ الله: «أنَّ أَباهما (٤) كان يُقَدِّمُ ضَعَفَةَ أَهلهِ وصِبْيانَه من المزدَلفة، حتى يُصَلُّوا الصُّبْحَ بمنى، ويرموا قبل أن يأتي النَّاسُ» (٥) .\n_________\n(١) أي من نساء وغيرهم.\n(٢) قال الحافظ في \" الفتح \": قال صاحب المغني: لا نعلم خلافًا في جواز تقديم الضعفة بليل من جمع إلى منى.\n(٣) أي عن سالم بن عبد الله بن عمر.\n(٤) عبد الله بن عمر ﵁.\n(٥) أخرجه البخاري ٣ / ٤٢٠ في الحج، باب من قدم ضعفة أهله بليل، ومسلم رقم (١٢٩٥) في الحج، باب استحباب تقديم دفع الضعفة من النساء وغيرهن، والموطأ ١ / ٣٩١ في الحج، باب تقديم النساء والصبيان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج (٩٩: ١) عن يحيى بن بكير عن الليث ومسلم فيه (الحج ٤٩: ١٢) عن أبي الطاهر وحرملة. كلاهما عن ابن وهب كلاهما عنه به. الأشراف (٥/٤٠٦) .\nوأخرجه مالك في «الموطأ» بشرح الزرقاني (٢/٤٥٢) عن نافع عن سالم وعبد الله ابني عبد الله بن عمر أن أباهما عبد الله بن عمر كان يقدم أهله وصبيانه من المزدلفة إلى منى حتى يصلوا الصبح بمنى ويرموا قبل أن يأتي الناس.","vol":"3","page":263},{"text":"١٥٥٣ - (خ م ط د س) عطاء بن أبي رباح -﵀- قال: «إنَّ مَولاةَ أسماء بنت أبي بكرٍ أخْبرته قالت: جئنا مع أسماءَ بنتِ أبي بكر -﵄- مِنى بغَلَسٍ، قالتْ: فقلتُ لها: لقد جئْنا مِنى بغَلَس، فقالت: قد كُنَّا نصنعُ ذلك مع مَنْ هو خَيْرٌ منْكِ» . أخرجه الموطأ والنسائى. ⦗٢٦٥⦘\nوأخرج أبو داود: قال عطاء: أخْبَرَني مُخْبِرٌ عن أسماءَ: «أنها رمَتِ الجمرةَ، قُلْتُ (١): إنَّا رمَيْنا الجمرة بلَيلٍ، قالت (٢): إنَّا كُنا نَصْنَعُ هذا على عهد رسولِ الله -ﷺ-» .\nوقد أخرج البخاري ومسلم والموطأ والنسائي هذا المعنى بزيادةٍ عن عبد الله مولى أسماءَ (٣)، «أنها نَزَلت ليلةَ جَمْعٍ عند المُزْدلفة، فقامتْ تُصلِّي، فَصَلَّتْ ساعَةً، ثم قالت: يا بُنيَّ، هل غَابَ القمرُ؟ قُلْتُ: لا، ثم صَلَّتْ ساعَةً، ثم قالت: هل غَابَ القمر؟ فقلت: نعم، قالت: فارتحِلوا (٤)، فَارْتحَلنا، فمضينا، حتى رَمَتِ الجمرة، ثم رَجَعَتْ، فصَلَّت الصبحَ في منزلها، فقلت لها: يا هَنْتاهُ (٥)، مَا أُرَانا إلا قد غَلَّسْنَا، قالت: يا بُنيَّ، إنَّ رسولَ الله -ﷺ- قد أذنَ للظُّعن» وفي رواية (٦) «قد أذنَ لِظُعُنِهِ» . وهي التي أخرجها الموطأ (٧) . ⦗٢٦٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظُّعُن): جمع ظعينة: وهي المرأة ما دامت في الهودج. ⦗٢٦٧⦘\n(والظَّعائن): الهوادج على الجمال، كان فيها النساء أو لم يكُنَّ، وهو أيضًا جمع ظعينة للمرأة.\n_________\n(١) القائل ذلك المخبر.\n(٢) يعني أسماء.\n(٣) قال الحافظ في \" الفتح \" ٣ / ٤٢١ هو ابن كيسان المدني، يكنى أبا عمر، ليس له في البخاري سوى هذا الحديث، وآخر سيأتي في أبواب العمرة.\n(٤) في رواية مسلم: ارحل بي.\n(٥) يعني: يا هذه.\n(٦) هي عند مسلم رقم (١٢٩١) .\n(٧) أخرجه البخاري ٣ / ٤٢١ في الحج، باب من قدم ضعفة أهله بليل، ومسلم رقم (١٢٩١) في الحج، باب استحباب تقديم دفع الضعفة من النساء وغيرهن، والموطأ ١ / ٣٩١ في الحج، باب تقديم النساء والصبيان، وأبو داود رقم (١٩٤٣) في المناسك، باب التعجيل في جمع، والنسائي ٥ / ٢٦٦ في الحج، ⦗٢٦٦⦘ باب الرخصة للضعفة أن يصلوا يوم النحر الصبح بمنى ... .\nقال الحافظ في \" الفتح \": واستدل بهذا الحديث على جواز الرمي قبل طلوع الشمس عند من خص التعجيل بالضعفة وعند من لم يخصص. وخالف في ذلك الحنفية فقالوا: لا يرمي جمرة العقبة إلا بعد طلوع الشمس، فإن رمى قبل طلوع الشمس وبعد طلوع الفجر جاز، وإن رماها قبل الفجر أعادها، وبهذا قال أحمد، وإسحاق، والجمهور، وزاد إسحاق: ولا يرميها قبل طلوع الشمس، وبه قال النخعي ومجاهد والثوري وأبو ثور، ورأى جواز ذلك قبل طلوع الفجر عطاء وطاوس والشعبي والشافعي، واحتج الجمهور بحديث ابن عمر الماضي (رقم ١٥٥٣ عندنا) واحتج إسحاق بحديث ابن عباس أن النبي ﷺ قال لغلمان بني عبد المطلب: \" لا ترموا الجمرة حتى تطلع الشمس \" وهو حديث حسن. قال: وإذا كان من رخص له منع أن يرمي قبل طلوع الشمس، فمن لم يرخص له أولى. واحتج الشافعي بحديث أسماء هذا، ويجمع بينه وبين حديث ابن عباس، بحمل الأمر في حديث ابن عباس على الندب، ويؤيده ما أخرجه الطحاوي من طريق شعبة مولى ابن عباس عنه قال: بعثني النبي ﷺ مع أهله وأمرني أن أرمي مع الفجر. وقال ابن المنذر: السنة أن لا يرمي إلا بعد طلوع الشمس كما فعل النبي ﷺ، ولا يجوز الرمي قبل طلوع الفجر، لأن فاعله مخالف للسنة، ومن رمى حينئذ فلا إعادة عليه، إذ لا أعلم أحدًا قال: لا يجزئه، واستدل به أيضًا على إسقاط الوقوف بالمشعر الحرام عن الضعفة، ولا دلالة فيه؛ لأن رواية أسماء ساكتة عن الوقوف، وقد بينه برواية ابن عمر التي قبلها. وقد اختلف السلف في هذه المسألة فكان بعضهم يقول: من مر بمزدلفة فلم ينزل بها فعليه دم، ومن نزل بها ثم دفع منها في أي وقت كان من الليل فلا دم عليه ولو لم يقف مع الإمام. وقال مجاهد وقتادة والزهري والثوري: من لم يقف بها فقد ضيع نسكًا وعليه دم، وهو قول أبي حنيفة وأحمد وإسحاق وأبي ثور، وروي عن عطاء. وبه قال الأوزاعي: لا دم عليه مطلقًا، وإنما هو منزل، من شاء نزل به، ومن شاء لم ينزل به.\nقال الحافظ: وذهب ابن بنت الشافعي وابن خزيمة إلى أن الوقوف بها ركن لا يتم الحج إلا به، وأشار ابن المنذر إلى ترجيحه، ونقله ابن المنذر عن علقمة والنخعي، والعجب أنهم قالوا: من لم يقف بها فاته الحج، ويجعل إحرامه عمرة، واحتج الطحاوي بأن الله لم ⦗٢٦٧⦘ يذكر الوقوف وإنما قال: ﴿فاذكروا الله عند المشعر الحرام﴾، وقد أجمعوا على أن من وقف بها بغير ذكر أن حجه تام، فإذا كان الذكر المذكور في الكتاب ليس من صلب الحج، فالموطن الذي يكون الذكر فيه أحرى أن لا يكون فرضًا، قال: وما احتجوا به من حديث عروة بن مضرس رفعه قال: \" من شهد معنا صلاة الفجر بالمزدلفة وكان قد وقف قبل ذلك بعرفة ليلًا أو نهارًا فقد تم حجه \" لإجماعهم أنه لو بات بها ووقف ونام عن الصلاة فلم يصلها مع الإمام حتى فاتته أن حجه تام. اهـ. وحديث عروة أخرجه أصحاب السنن وصححه ابن حبان والدارقطني والحاكم، ولفظ أبي داود عنه: \" أتيت رسول الله ﷺ بالموقف - يعني بجمع - قلت جئت: يا رسول الله من جبل طيئ فأكللت مطيتي وأتعبت نفسي، والله ما تركت من جبل إلا وقفت عليه، فهل لي من حج؟ فقال رسول الله ﷺ: \" من أدرك معنا هذه الصلاة وأتى عرفات قبل ذلك ليلًا أو نهارًا فقد تم حجه وقضى تفثه \". وللنسائي \" من أدرك جمعًا مع الإمام والناس حتى يفيضوا فقد أدرك الحج، ومن لم يدرك مع الإمام والناس، فلم يدرك \" ولأبي يعلى \" ومن لم يدرك جمعًا فلا حج له \". وقد صنف أبو جعفر العقيلي جزءًا في إنكار هذه الزيادة، وبين أنها من رواية مطرف عن الشعبي عن عروة، وأن مطرفًا يهتم في المتون، وقد ارتكب ابن حزم الشطط، فزعم أنه من لم يصل صلاة الصبح بمزدلفة مع الإمام أن الحج يفوته التزامًا لما ألزمه به الطحاوي، وعند الحنفية: يجب بترك الوقوف بها دم لمن ليس به عذر، ومن جملة الأعذار عندهم الزحام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤٧) قال: حدثنا يحيى بن سعيد. وفي (٦/٣٥١) قال: حدثنا محمد بن بكر. (ح) وحدثنا روح. والبخاري (٢/٢٠٢) قال: حدثنا مسدد، عن يحيى. ومسلم (٤/٧٧) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا يحيى وهو القطان. (ح) وحدثنيه علي ابن خشرم، قال: أخبرنا عيسى بن يونس. وابن خزيمة (٢٨٨٤) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى (ح) وحدثنا محمد بن مَعمر، قال: حدثنا محمد.\nأربعتهم- يحيى، ومحمد بن بكر، وروح، وعيسى بن يونس- عن ابن جريج، عن عبد الله مولى أسماء، فذكره.\nورواه أيضا عن أسماء مخبر:\nأخرجه أبو داود (١٩٤٣) قال: حدثنا محمد بن خلاد الباهلي، قال: حدثنا يحيى، عن ابن جريج. قال: أخبرني عطاء. قال: أخبرني مخبر، فذكره.\n* أخرجه مالك «الموطأ» (٢٥٤) . والنسائي (٥/٢٦٦) قال: أخبرنا محمد بن سلمة. قال: أنبأنا ابن القاسم. قال: حدثني مالك، عن يحيى بن سعيد، عن عطاء بن أبي رباح، أن مولىَ لأسماء بنت أبي بكر أخبره. قال: جئت مع أسماء بنت أبي بكر مِنى بغلس. فقلت لها: لقد جئنا منى بغَلَس. فقالت: قد كنا نصنع هذا مع من هو خير منكَ.\n* في رواية «الموطأ»: «أن مولاة لأسماء بنت أبي بكر أخبرته» .","vol":"3","page":264},{"text":"١٥٥٤ - (ط) مالك بن أنس -﵁- بلغَهُ: «أن طلحَةَ ابْنَ عُبيدِ الله كانَ يُقدِّمُ نساءهُ وَصِبْيانَهُ من المُزدَلِفَةِ إلى مِنى» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٩١ في الحج، باب تقديم النساء والصبيان، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٥٣) .","vol":"3","page":267},{"text":"١٥٥٥ - (ط) فاطمة بنت المنذر -﵂ (١) - كانت تَرى أسْماء بنت أبي بكرٍ بالمزدلفة، تأمُرُ الذي يصَلِّي لها ولأصحابها الصبْحَ: «يُصَلِّي لهم الصُّبحَ حين يطْلُعَ الفجرُ، ثم تَرْكَبُ، فَتَسيِرُ إلى مِنى، ولا تقفُ (٢)» . أخرجه الموطأ (٣) .\n_________\n(١) هي زوجة هشام بن عروة وبنت عمه المنذر بن الزبير.\n(٢) قال الزرقاني في \" شرح الموطأ \": عملًا بالرخصة.\n(٣) ١ / ٣٩١ في الحج، باب تقديم النساء والصبيان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٥٤) .","vol":"3","page":268},{"text":"<span data-type=\"title\" id=toc-351>الفصل الثالث: في التلبية بعرفة والمزدلفة</span>\n١٥٥٦ - (خ م ت د س) عبد الله بن عباس -﵄- «أنَّ أُسَامَةَ كانَ رِدفَ النبيِّ -ﷺ- من عَرَفَةَ إلى المُزْدلفة، ثم أردفَ الْفَضْلَ من المُزدلفة إلى مِنى، فَكلاهُما قال: لم يَزَلِ النبيُّ -ﷺ- يُلبيِّ حتَّى رمى جَمْرة العقبَة» . هذه رواية البخاري ومسلم.\nوللبخاري أيضًا: أنَّ النبيَّ -ﷺ- «أرْدَفَ الفضلَ، فأخبَرَ الفضلُ: أنَّه لم يَزل يُلبيِّ حتَّى رمى الجمرةَ» . ⦗٢٦٩⦘\nوفي رواية الترمذي والنسائي قال: قال الفضلُ: «أردَفني رسولُ الله -ﷺ- مِنْ جَمْعٍ إلى مِنى، فلم يَزَلْ يُلبيِّ، حتى رمى الجمرة» .\nوفي رواية أبي داود: «أنَّ النبيَّ -ﷺ- لَبَّى حتى رمى جمْرَةَ الْعَقَبَة» . وللنسائي مِثْلُها.\nوفي أخرى للنسائي قال: «كنتُ رَديفَ رسولِ الله -ﷺ-، فلم يَزَل يُلبيِّ حتَّى رمى جمرة العقبة، فرمى بِسَبع حَصياتٍ، يُكَبِّرُ مع كُلِّ حَصَاةٍ» .\nوفي أخرى له: مِثْلُه، ولم يذكر «سَبْعَ حصياتٍ» . وزاد «فَلَمَّا رمى قَطَعَ التَّلبية» (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٢٥ في الحج، باب التلبية والتكبير غداة النحر حتى يرمي الجمرة، وباب الارتداف في الحج، ومسلم رقم (١٢٨١) في الحج، باب استحباب إدامة الحاج التلبية حتى يشرع في رمي جمرة العقبة، والترمذي رقم (٩١٨) في الحج، باب ما جاء في متى تقطع التلبية في الحج، وأبو داود رقم (١٨١٥) في المناسك، باب متى تقطع التلبية، والنسائي ٥ / ٢٦٨ في الحج، باب التلبية في السير، وباب قطع المحرم التلبية إذا رمى جمرة العقبة. قال الحافظ في \" الفتح \": وفي هذا الحديث أن التلبية تستمر إلى رمي الجمرة يوم النحر، وبعدها يشرع الحاج في التحلل. وروى ابن المنذر بإسناد صحيح عن ابن عباس أنه كان يقول: التلبية شعار الحج، فإن كنت حاجًا فلبِ حتى بدء حلك، وبدء حلك أن ترمي جمرة العقبة. قال: وباستمرارها قال الشافعي وأبو حنيفة والثوري وأحمد وإسحاق وأتباعهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٦٩) قال: حدثنا عبد الله بن محمد، وفي (٢/٢٠٤) قال: حدثنا زهير بن حرب كلاهما (عبد الله، وزهير) قالا: حدثنا وهب بن جرير. قال: حدثني أبي عن يونس بن يزيد عن الزهري عن عبيد الله بن عبد الله عن ابن عباس، فذكره.\nورواه أحمد (٥/٢٠١) قال: حدثنا عفان وفي (٥/٢٠٧) قال: حدثنا أبو كامل. والنسائي (٥/٢٥٧) قال: أخبرنا إبراهيم بن يونس بن محمد. قال: حدثني أبي.\nثلاثتهم- عفان، وأبو كامل، ويونس - قالوا: حدثنا حماد بن سلمة. قال: أخبرنا قيس بن سعد عن عطاء عن ابن عباس، فذكره.\nورواه أيضا عن أسامة بن زيد عطاء مولى ابن سباع.\nأخرجه مسلم (٤/٧٤) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر عن الزهري عن عطاء مولى ابن سباع، فذكره.\nورواه أيضا عن أسامة بن زيد الشعبي.\nأخرجه أحمد (٥/٢٠٦) قال: حدثنا عبد الصمد. وفي (١/٢١٣) . قال: حدثنا بهز. قالا: (عبد الصمد، وبهز): حدثنا همام، قال: حدثنا قتادة، قال: حدثني عزرة، قال: حدثني الشعبي، فذكره.","vol":"3","page":268},{"text":"١٥٥٧ - (م د س) عبد الله بن عمر -﵄- قال: «غَدَونا مع رسولِ الله -ﷺ- من مِنى إلى عَرَفاتٍ، منَّا ⦗٢٧٠⦘ المُلَبيِّ، ومنَّا المُكَبِّرُ» .\nوفي رواية «فَمِنَّا الْمُكَبِّرُ، ومنَّا المُهَلِّلُ، فأَمَّا نحن فَنُكَبِّرُ، قال: قلت: والله، لَعَجَبًا منكم: كيف لم تَقُولُوا له: ماذا رأيتَ رسولَ الله -ﷺ- يَصْنَعُ؟» . هذه رواية مسلم.\nوفي رواية أبي داود والنسائي إلى قوله: «ومِنَّا المُكَبِّرُ» (١) .\n_________\n(١) أخرجه مسلم رقم (١٢٨٤) في الحج، باب التلبية والتكبير في الذهاب من منى إلى عرفات، وأبو داود رقم (١٨١٦) في المناسك، باب متى يقطع التلبية، والنسائي ٥ / ٢٥٠ في الحج، باب الغدو من منى إلى عرفات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٢٢) (٤٧٣٣) قال: حدثنا ابن نمير. ومسلم (٤/٧٢) قال: حدثنا أحمد بن حنبل، ومحمد بن المثنى، قالا: حدثنا عبد الله بن نمير (ح) وحدثنا سعيد بن يحيى الأموي، قال: حدثني أبي. وأبو داود (١٨١٦) قا: حدثنا أحمد بن حنبل، قال: حدثنا عبد الله بن نمير. وابن خزيمة (٢٨٠٥) قال: حدثنا أبو عمار، الحسين بن حريث، قال: حدثنا عبد الله بن نمير. كلاهما (عبد الله بن نمير، ويحيى ابن سعيد الأموي) قالا: حدثنا يحيى بن سعيد (هو الأنصاري) .\n٢ - وأخرجه أحمد (٢/٣٠) (٤٨٥٠) . ومسلم (٤/٧٢) قال: حدثني محمد بن حاتم، وهارون بن عبد الله، ويعقوب الدورقي. أربعتهم (أحمد بن حنبل، ومحمد بن حاتم، وهارون بن عبد الله، ويعقوب الدورقي) عن يزيد بن هارون، قال: حدثنا عبد العزيز بن عبد الله بن أبي سلمة، عن عمر بن حسين.\nكلاهما (يحيى بن سعيد الأنصاري، وعمر بن حسين) عن عبد الله بن أبي سلمة، عن عبد الله بن عبد الله بن عمر، فذكره.\nوأخرجه أحمد (٢/٣) (٤٤٥٨) قال: حدثنا هشيم. والدارمي (١٨٨٣) قال: أخبرنا عبيد الله بن موسى، عن سفيان، والنسائي (٥/٢٥٠) قال: أخبرنا يحيى بن حبيب بن عربي، قال: حدثنا حماد. (ح) وأخبرنا يعقوب بن إبراهيم الدورقي، قال: حدثنا هشيم. ثلاثتهم (هشيم، وسفيان، وحماد) عن يحيى بن سعيد الأنصاري، عن عبد الله بن أبي سلمة، عن ابن عمر، فذكره. ليس فيه: (عبد الله بن عبد الله بن عمر) .","vol":"3","page":269},{"text":"١٥٥٨ - (س) سعيد بن جبير قال: «كنتُ مع ابن عَبَّاسٍ -﵄- بعرفاتٍ، فقال: مالي لا أسْمَعُ الناسَ يُلَبُّونَ؟ قُلْتُ: يَخافُونَ مِنْ مُعَاوَيةَ، فخرج ابنُ عباسٍ مِنْ فُسْطَاطِهِ، فقال: لَبيكَ اللَّهم لبَّيْكَ، فإنَّهُم قد تَرَكُوا السُّنَّة عن بُغْضِ عَليّ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فسطاطه): الفسطاط الخيمة الكبيرة دون السرادق.\n_________\n(١) ٥ / ٢٥٣ في الحج، باب التلبية بعرفات، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/٢٥٣) قال: أخبرنا أحمد بن عثمان بن حكيم الأودي. وابن خزيمة (٢٨٣٠) قال: حدثنا علي بن مسلم.\nكلاهما - أحمد بن عثمان، وعلي بن مسلم - قالا: حدثنا خالد بن مخلد. قال: حدثنا علي بن صالح عن ميسرة بن حبيب عن المنهال بن عمرو عن سعيد بن جبير، فذكره.","vol":"3","page":270},{"text":"١٥٥٩ - (خ م ط س) محمد بن أبي بكر الثقفي -﵀- قال: «سألتُ أنَسَ بنَ مالكٍ، ونحن غاديانِ مِن منَى إلى عرفاتٍ عن التلبيَة: ⦗٢٧١⦘ كيف كنتم تَصنْعُون مع النبي -ﷺ-؟ قال: كان يُلبِّي المُلبيِّ، فَلا يُنكرُ عليه. ويُكَبِّرُ المُكَبِّرُ فلا يُنْكَرُ عليه» .\nوفي رواية قال: «قلتُ لأنسٍ - غَدَاةَ عَرَفَةَ -: ما تقولُ في التلبية هذا اليومَ؟ قال: سِرْتُ هذا المَسيرَ مع رسولِ الله - ﷺ - وأصحابه، فمنَّا المُكبِّرُ، ومنَّا المُهللُ، لا يَعيبُ أحَدُنا على صَاحِبِهِ» . أخرجه البخاري ومسلم والنسائي. وأخرج الموطأ الرواية الأولى وَحدها (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٠٧ في الحج، باب التلبية والتكبير إذا غدا من منى إلى عرفات، وفي العيدين، باب التكبير أيام منى وإذا غدا إلى عرفة، ومسلم رقم (١٢٨٥) في الحج، باب التلبية والتكبير في الذهاب من منى إلى عرفات، والنسائي ٥ / ٢٥٠ في الحج، باب التكبير في المسير إلى عرفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» (٢٢٣) . وأحمد (٣/١١٠) قال: حدثنا عبد الرحمن. وفي (٣/٢٤٠) قال: حدثنا أبو سلمة. والدارمي (١٨٨٤) والبخاري (٢/٢٥) قالا: حدثنا أبو نعيم. وفي (٢/١٩٨) قال البخاري: حدثنا عبد الله بن يوسف. ومسلم (٤/٧٢) قال: حدثنا يحيى بن يحيى. والنسائي (٥/٢٥٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا الملائي - هو ابن نعيم -.\nخمستهم - عبد الرحمن، وأبو سلمة، وأبو نعيم، وعبد الله بن يوسف، ويحيى بن يحيى- عن مالك.\n٢ - وأخرجه الحميدي (١٢١١) قال: حدثنا سفيان. ومسلم (٤/٧٢) قال: حدثني سريج بن يونس، قال: حدثنا عبد الله بن رجاء، والنسائي (٥/٢٥١) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الله ابن رجاء. كلاهما (سفيان، وابن رجاء) قالا: حدثنا موسى بن عقبة.\n٣ - وأخرجه أحمد (٣/١٤٧) قال: حدثنا حُجَين، قال: حدثنا عبد العزيز، وابن ماجة (٣٠٠٨) قال: حدثنا محمد بن أبي عمر العدني، قال: حدثنا سفيان. كلاهما (عبد العزيز، وسفيان) عن محمد بن عقبة. ثلاثتهم- مالك، وموسى بن عقبة، ومحمد بن عقبة - عن محمد بن أبي بكر الثقفي، فذكره.","vol":"3","page":270},{"text":"١٥٦٠ - (م س) عبد الرحمن بن يزيد -﵀ - قال: قال عبد الله بن مسعود - ونحن بجمع -: «سمعتُ الذي أُنْزلتْ عليه سورةُ البقرة يقول في هذا المقام: لَبيْكَ اللهم لبيك» . أخرجه مسلم والنسائي (١) .\n_________\n(١) أخرجه مسلم رقم (١٢٨٣) في الحج، باب استحباب إدامة الحاج التلبية حتى يشرع في رمي الجمرة، والنسائي ٥ / ٢٦٥ في الحج، باب التلبية بمزدلفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٧٤) (٣٥٤٩) قال: حدثنا هشيم. وفي (١/٤١٩) (٣٩٧٦) قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. ومسلم (٤/٧١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص. (ح) وحدثنا سريج بن يونس، قال: حدثنا هشيم، وفي (٤/٧٢) قال: حدثناه حسن الحلواني، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. والنسائي (٥/٢٦٥) قال: أخبرنا هناد بن السري في حديثه، عن أبي الأحوص. وفي الكبرى «تحفة الأشراف» (٩٣٩١)، عن محمد بن عبد الله المخرمي، عن يحيى بن آدم، عن سفيان.\nثلاثتهم (هشيم، وسفيان، وأبو الأحوص) عن حصين، عن كثير بن مدرك الأشجعي، عن عبد الرحمن ابن يزيد، فذكره. أخرجه مسلم (٤/٧٢) قال: حدثنيه يوسف بن حماد المعنِي، قال: حدثنا زياد، يعني البكائي، عن حصين، عن كثير بن مدرك الأشجعي، عن عبد الرحمن بن يزيد، والأسود بن يزيد، قالا: سمعنا عبد الله بن مسعود، يقول: بِجَمع: سمعت الذي أنزلت عليه سورة البقرة، ها هنا يقول: لبيك اللهم لبيك. ثم لبى، ولبينا معه.","vol":"3","page":271},{"text":"١٥٦١ - (ط) جعفر بن محمد -رحمهما الله- عن أبيه قال: «كانَ عليٌّ يُلبِّي في الحجِّ، حتَّى إذا زَاغَتِ الشَّمْسُ من يَومِ عرفةَ قَطَعَ التَّلْبيَة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٣٨ في الحج، باب قطع التلبية، وإسناده منقطع، لأن محمد بن علي بن الحسن بن علي بن أبي طالب أبو جعفر الباقر لم يدرك علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٣٤٣) عن جعفر بن محمد عن أبيه أن علي بن أبي طالب، فذكره.","vol":"3","page":271},{"text":"١٥٦٢ - (ط) القاسم بن محمد -﵀- قال: «كانت عائِشةُ تَتْرُكَ التَّلْبيةَ، إذا رَاحَتْ إلى الموقِفِ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٣٨ في الحج، باب قطع التلبية، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٣٤٤) عن عبد الرحمن بن القاسم عن أبيه عن عائشة، فذكره.","vol":"3","page":272},{"text":"١٥٦٣ - (ط) نافع مولى ابن عمر -﵄- قال: «كانَ ابن عمر يقطَعُ التلْبيةَ في الحجِّ، إذا انْتَهى إلى الحرم، حتى يطوفَ بالبَيتِ، ثُمَّ يَسعى، ثم يُلَبيِّ حين يَغْدو مِن مِنى إلى عرفَةَ، فإذا غَدَا تَرَكَ التَّلبيةَ، وكان يقطعُ التَّلبيَةَ في العمرةِ، حين يدخل الْحَرَمَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٣٨ في الحج، باب قطع التلبية، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٣٤٤) عن نافع أن عبد الله بن عمر، فذكره.","vol":"3","page":272},{"text":"١٥٦٤ - (س) أسامة بن زيد مولى رسولِ الله، -ﷺورضي الله عنه- قال: «كنُتُ رِدفَ رسولِ الله -ﷺ- بعرفَاتٍ، فَرَفَعَ يَدَيْهِ يَدعو فَمالَتْ بهِ نَاقَتُهُ، فَسَقَط خِطَامُهَا، فَتَنَاول الخِطامَ بإحدَى يَدَيْهِ، وهو رَافِعٌ يَدَهُ الأخرى» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ٢٥٤ في الحج، باب رفع اليدين في الدعاء بعرفة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٠٩) والنسائي (٥/٢٥٤) قال: أخبرنا يعقوب بن إبراهيم. وابن خزيمة (٢٨٢٤) قال: حدثنا يعقوب بن إبراهيم.\nكلاهما - أحمد، ويعقوب- قالا: حدثنا هشيم، قال: حدثنا عبد الملك عن عطاء، فذكره.","vol":"3","page":272},{"text":"<span data-type=\"title\" id=toc-352>الباب السادس: في الرمي</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-353>الفصل الأول: في كيفية الرمي، وعدد الحصى</span>\n١٥٦٥ - (خ س) سالم بن عبد الله -﵀- «أنَّ ابنَ عمر كان يرمي الجمْرَةَ الدنيا بسبع حَصياتٍ، يُكَبِّرُ مع كُلِّ حَصاةٍ، ثم يتقَدَّمُ فيُسْهلُ، فَيقومُ مُستَقْبل القبلَةِ طَويلًا، ويدعو، ويرفع يديه، ثم يرمي الوسطى، ثم يأخذ ذات الشِّمال، فيُسْهِل، فيقوم مستقبل القبلة، ثم يدعو، ويرفع يديه، ويقومُ طويلًا، ثم يَرْمي الجمرَةَ ذاتَ الْعَقَبَة من بَطْنِ الوادي، ولا يقفُ عندها، ثم ينْصَرفُ، ويقولُ: هكذا رأيتُ النبيَّ -ﷺ- يفْعَلُهُ» .\nوفي رواية الزهري: «أنَّ رسولَ الله -ﷺ- كان إذا رمى الجمْرَةَ التي تلي الْمَنْحَرَ ومسجد مِنَى، رماها بسبْع حَصيات، يُكَبِّرُ كُلَّما رَمى بحصاةٍ، ثم تقدَّمَ أمامها، فوقف مستقبلَ القبلة رافعًا يديه يدعو، ويطيل ⦗٢٧٤⦘ الوقوف، ثم يأتي الجمرة الثانية، فيرميها بسبع حَصياتٍ، يكبِّر كُلَّما رَمى بحصاة، ثم ينحَرفُ ذات الشِّمال، فَيَقفُ مُسْتَقبلَ البيْتِ، رافِعًا يديه يَدعو، ثم يأتي الجمرةَ التي عند العَقَبَةَ، فيرميها بسبعِ حَصياتٍ، ولا يقفُ عندها، قال الزهري: سمعتُ سالمًا يحدِّثُ بهذا عن أبيه عن النبيِّ -ﷺ-، وكان ابن عمر يفعله» أخرجه البخاري، ووافقه على الثانية النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُسهل): أسهل الرجل: إذا صار إلى السهل من الأرض، وهو ضد الحَزْن.\n_________\n(١) أخرجه البخاري ٣ / ٤٦٥ في الحج، باب إذا رمى الجمرتين يقوم ويسهل مستقبل القبلة، وباب رفع اليدين عند جمرة الدنيا والوسطى، والنسائي ٥ / ٢٧٦ في الحج، باب الدعاء بعد رمي الجمار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٥٢) (٦٤٠٤) قال: حدثنا عثمان بن عمر. والدارمي (١٩٠٩) قال: أخبرنا عثمان بن عمر. والبخاري (٢/٢١٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا طلحة بن يحيى. وفي (٢/٢١٩) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني أخي، عن سليمان. وفي (٢/٢١٩) قال: وقال محمد: حدثنا عثمان بن عمر. وابن ماجة (٣٠٣٢) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا طلحة بن يحيى. والنسائي (٥/٢٧٦) قال: أخبرنا العباس بن عبد العظيم العنبري، قال: حدثنا عثمان بن عمر. وابن خزيمة (٢٩٧٢) قال: حدثنا محمد بن يحيى، والحسين بن علي البسطامي، قالا: حدثنا عثمان بن عمر.\nثلاثتهم (عثمان بن عمر، وطلحة بن يحيى، وسليمان بن بلال) عن يونس بن يزيد، عن ابن شهاب الزهري، عن سالم بن عبد الله، فذكره.","vol":"3","page":273},{"text":"١٥٦٦ - (د) عائشة -﵂- قالت: «أفاضَ رسول الله -ﷺ- مِنْ آخِرِ يومِه يومَ النَّحْرِ، حين صَلى الظهر، ثم رجع إلى مِنَى، فمكث بها ليالي أيَّام التشريق، يرمي الجمرةَ إذا زالت الشَّمسُ، كُلَّ جَمْرَة بسبعِ حَصياتٍ، يُكَبِّرُ معَ كُلِّ حَصاةٍ، ويَقِفُ عند الأولى والثانية، فَيُطيلُ القيامَ ويتضَرَّعُ، ويرمي الثالثة، ولا يقفُ عندها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٧٣) في المناسك، باب في رمي الجمار، وفيه عنعنة ابن إسحاق، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٩٠) قال: حدثنا علي بن بحر. وأبو داود (١٩٧٣) قال: حدثنا علي بن بحر وعبد الله بن سعيد وابن خزيمة (٢٩٥٦) و(٢٩٧١) قال: حدثنا عبد الله بن سعيد الأشج.\nكلاهما (علي بن بحر، وعبد الله بن سعيد الأشج) عن أبي خالد الأحمر وسليمان بن حيان عن محمد بن إسحاق عن عبد الرحمن بن القاسم عن أبيه، فذكره.","vol":"3","page":274},{"text":"١٥٦٧ - (خ م ت د س) عبد الرحمن بن يزيد -﵀- قال: ⦗٢٧٥⦘ «رمى عبدُ الله بنُ مسعودٍ -﵁- جَمْرةُ العقبةِ (١)، مِنْ بطْن الوادي، بسبع حَصياتٍ، يكَبرُ مع كل حَصاةٍ» .\nوفي رواية: «فجعل البيتَ عن يساره، ومِنَى عن يمينه، قال: فقيل له: إنَّ أُناسًا يرمُونها من فوقها، فقال: هذا - والذي لا إله غَيْرُهُ - مَقامُ الذي أُنْزِلتْ عليه سورةُ البقَرةِ» (٢) . هذه رواية البخاري ومسلم.\nوفي رواية الترمذي والنسائي قال: «لمَّا أتى عبدُ الله جمرةَ العقبةِ اسْتَبطَنَ الوادي، واستقبلَ الكعبةَ، وجعل يرمي الجمرة على حاجبه الأيمَنِ، ثم رَمى بسَبع حصياتٍ، يُكَبِّرُ مع كل حصاةٍ، ثم قال: والله الذي لا إله غيرُهُ، مِنْ ها هنا رَمى الذي أُنْزِلتْ عليه سورةُ البقرة» . ⦗٢٧٦⦘\nوفي أخرى للنسائي: قال: «قيل لعبدِ الله: إنَّ ناسًا يَرْمُونَ الجمرةِ من فوق العقبة؟ قال: فرمى عبد الله من بطْن الوادي، ثم قال: من ها هنا - والذي لا إله غيره - رمى الذي أُنزِلت عليه سورة البقرة» .\nوفي أخرى له قال: «رمى عبدُ الله الجمرةَ بسبع حَصياتٍ، جَعَلَ البَيتَ عن يسارِهِ، وعرفَةَ عن يمينه، ثم قال: ها هنا مقامُ الذي أُنزلت عليه سورة البقرة»،.\nوفي رواية أبي داود: «قال: لما انْتَهى عبد الله إلى الجمرةِ الكبرى جعل البَيتَ عن يَسارهِ، وعرفَةَ عن يمينهِ، ورَمى الجمرة بسبعِ حصَياتٍ، وقال: هكذا رمى الذي أُنْزِلتْ عليه سورةُ البقرة» (٣) .\n_________\n(١) قال الحافظ في \" الفتح \": هي الجمرة الكبرى، وليست من منى بل هي حد منى من جهة مكة، وهي التي بايع النبي ﷺ الأنصار عندها على الهجرة. والجمرة: اسم لمجتمع الحصى، سميت بذلك لاجتماع الناس بها. يقال: تجمر بنو فلان، إذا اجتمعوا. وقيل: إن العرب تسمي الحصى الصغار جمارًا، فسميت تسمية الشيء بلازمه. وقيل: لأن آدم وإبراهيم لما عرض له إبليس فحصبه جمر بين يديه، أي أسرع، فسميت بذلك.\n(٢) قال الحافظ في \" الفتح \": قال ابن المنير: خص عبد الله سورة البقرة بالذكر، لأنها التي ذكر فيها الرمي، فأشار إلى أن فعله ﷺ مبين لمراد كتاب الله تعالى. قلت (القائل ابن حجر): ولم أعرف موضع ذكر الرمي من سورة البقرة، والظاهر أنه أراد أن يقول: إن كثيرًا من أفعال الحج مذكور فيها، فكأنه قال: هذا مقام الذي أنزلت عليه أحكام المناسك، منبهًا بذلك على أن أفعال الحج توقيفية. وقيل: خص البقرة بذلك لطولها وعظم قدرها وكثرة ما فيها من الأحكام، أو أشار بذلك إلى أنه يشرع الوقوف عندها بقدر سورة البقرة، والله أعلم.\n(٣) أخرجه البخاري ٣ / ٤٦٣ و٤٦٤ في الحج، باب رمي الجمار من بطن الوادي، وباب رمي الجمار بسبع حصيات، وباب من رمى جمرة العقبة فجعل البيت عن يساره، وباب يكبر مع كل حصاة، ومسلم رقم (١٢٩٦) في الحج، باب رمي جمرة العقبة من بطن الوادي، والترمذي رقم (٩٠١) في الحج، باب ما جاء في كيف ترمى الجمار، وأبو داود رقم (١٩٧٤) في المناسك، باب في رمي الجمار، والنسائي ٥ / ٢٧٣ و٢٧٤ في الحج، باب المكان الذي ترمى منه جمرة العقبة.\nقال الحافظ: واستدل بهذا الحديث على اشتراط رمي الجمرات واحدة واحدة، لقوله: يكبر مع كل حصاة، وقد قال ﷺ: \" خذوا عني مناسككم \" وخالف في ذلك عطاء وصاحبه أبو حنيفة فقالا: لو رمى السبعة دفعة واحدة أجزأه، وفيه ما كان الصحابة عليه من مراعاة النبي ﷺ في كل حركة وهيأة، ولا سيما في أعمال الحج، وفيه التكبير عند رمي حصى الجمار، وأجمعوا على أن من لم يكبر، فلا شيء عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحمدي (١١١) قال: حدثنا سفيان، قال: سمعت الأعمش، وأحمد (١/٣٧٤) (٣٥٤٨) قال: حدثنا هشيم، قال: حدثنا مغيرة. وفي (١/٤٠٨) (٣٨٧٤) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان عن الأعمش. وفي (١/٤١٥) (٣٩٤١) قال: حدثنا روح، ومحمد بن جعفر، قالا: حدثنا شعبة (قال روح) حدثنا الحكم. وفي (١/٤١٥) (٣٩٤٢) قال: حدثنا روح، قال: حدثنا حماد، عن حماد، وفي (١/٤٢٢) (٤٠٠٢) قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان عن الأعمش. وفي (١/٤٣٦) (٤١٥٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. وفي (١/٤٥٦) (٤٣٥٩) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (١/٤٥٧) (٣٤٧٠) قال: حدثنا سليمان بن حيان، قال: أخبرنا الأعمش، والبخاري (٢/٢١٧) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، عن الأعمش. وفي (٢/٢١٨) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة، عن الحكم. وفي (٢/٢١٨) قال: حدثنا مسدد، عن عبد الواحد، قال: حدثنا الأعمش. ومسلم (٤/٧٨) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية، عن الأعمش. (ح) وحدثنا منجاب بن الحارث التميمي، قال: أخبرنا ابن مُسْهر، عن الأعمش.. وفي (٤/٧٩) قال: حدثني يعقوب الدورقي، قال: حدثنا ابن أبي زائدة.\n(ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان، كلاهما عن الأعمش. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا غُندر، عن شعبة، عن الحكم (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. (ح) وحدثنا عُبيدالله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة، عن الحكم. وأبو داود (١٩٧٤) قال: حدثنا حفص بن عمر، ومسلم بن إبراهيم، قالا: حدثنا شعبة، عن الحكم. والنسائي (٥/٢٧٣) قال: أخبرنا الحسن بن محمد الزعفراني، ومالك بن الخليل، قالا: حدثنا ابن أبي عدي، عن شعبة، عن الحكم، ومنصور. وفي (٥/٢٧٤) قال: أخبرنا مجاهد بن موسى، عن هشيم، عن مغيرة. وفي (٥/٢٧٤) قال: أخبرنا يعقوب بن إبراهيم، قال: أنبأنا ابن أبي زائدة، قال: حدثنا الأعمش. وابن خزيمة (٢٨٧٩) قال: حدثنا يعقوب الدورقي، قال: حدثنا ابن أبي زائدة، قال: حدثنا الأعمش. (ح) وحدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، عن الأعمش، وفي (٢٨٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. (ح) وحدثنا الزعفراني، قال: حدثنا محمد بن أبي عدي، عن شعبة، عن الحكم، ومنصور. خمستهم -الأعمش، ومغيرة، والحكم، وحماد بن أبي سليمان، ومنصور- عن إبراهيم بن يزيد النخعي.\n٢ - وأخرجه أحمد (١/٤٢٧) (٤٠٦١) قال: حدثنا جرير، عن ليث، عن محمد بن عبد الرحمن بن يزيد.\n٣ - وأخرجه أحمد (١/٤٣٠) (٤٠٨٩) قال: حدثنا يحيى. وفي (١/٤٣٢) (٤١١٧) قال: حدثنا وكيع. وابن ماجة (٣٠٣٠) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٩٠١) قال: حدثنا يوسف ابن عيسى، قال: حدثنا وكيع. (ح) وحدثنا هناد، قال: حدثنا وكيع. كلاهما - يحيى، ووكيع- عن المسعودي، عن جامع بن شداد أبي صخرة.\n٤ - وأخرجه أحمد (١/٤٥٨) (٤٣٧٨) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن سحاق، قال: حدثني عبد الرحمن بن الأسود بن يزيد النخعي.\n٥ - وأخرجه مسلم (٤/٧٩) قال: حدثنا أبو بكر بن أبي شيبة، (ح) وحدثنا يحيى بن يحيى، والنسائي (٥/٢٧٣) قال: أخبرنا هناد بن السري. ثلاثتهم - أبو بكر، ويحيى، وهناد- عن يحيى بن يعلى أبي المحياة، عن سلمة بن كهيل.\nخمستهم -إبراهيم، ومحمد بن عبد الرحمن بن يزيد، وجامع بن شداد، وعبد الرحمن بن الأسود، وسلمة بن كهيل- عن عبد الرحمن بن يزيد فذكره.","vol":"3","page":274},{"text":"١٥٦٨ - (د س) أبو مجلز قال: «سألتُ ابنَ عبَّاس -رضي الله ⦗٢٧٧⦘ عنهما- عن شيءٍ من أمرِ الجمار؟ فقال: ما أدري: رماها رسول الله -ﷺ- بستٍ، أو سبعٍ» . أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجِمَار): الحصى الصغار، وبه سميت جمار مكة، وهي المواضع المعروفة بمنى تُرمى بالجمار.\n_________\n(١) أخرجه أبو داود رقم (١٩٧٧) في المناسك، باب في رمي الجمار، والنسائي ٥ / ٢٧٥ في عدد الحصى التي رمى بها الجمار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٧٢) (٣٥٢٢) قال: حدثنا روح، وأبو داود (١٩٧٧) قال: حدثنا عبد الرحمن ابن المبارك، قال: حدثنا خالد بن الحارث، والنسائي (٥/٢٧٥) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد كلاهما -روح، وخالد- قالا: حدثنا شعبة عن قتادة قال: سمعت أبا مجلز فذكره.\nفي رواية روح: «أن رجلا أتى ابن عباس فقال: إني رميت بست أو سبع ... الحديث» .","vol":"3","page":276},{"text":"١٥٦٩ - (س) سعد بن أبي وقاص - ﵁ - قال: «رَجعْنا في الحجَّةِ مع النبيِّ -ﷺ- وبعضُنا يقول: رمَيْتُ بسَبْعٍ، وبعضُنا يقول: رمَيْتُ بستٍ فلم يَعِبْ بَعْضُهم على بعض» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ٢٧٥ في الحج، باب عدد الحصى التي يرمى بها الجمار، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٦٨) (١٤٣٩) قال: حدثنا عفان قال: حدثنا عبد الوارث، والنسائي (٥/٢٧٥) قال: أخبرني يحيى بن موسى البلخي قال: حدثنا سفيان بن عيينة كلاهما -عبد الوارث، وسفيان- عن ابن أبي نجيح عن مجاهد فذكره.","vol":"3","page":277},{"text":"١٥٧٠ - (ط) مالك بن أنس بلغَهُ: «أنَّ عُمَرَ بن الخطاب - ﵁- كان يَقِفُ عند الجمرتين وقوفًا طويلًا، حتى يَمَلَّ الْقَائِمُ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤٠٦ في الحج، باب رمي الجمار، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": أخرجه عبد الرزاق بسنده عن سليمان بن ربيعة أن عمر بن الخطاب ... الخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في (الموطأ) بشرح الزرقاني (٢/٤٩٠) .\nقال الزرقاني: أخرجه عبد الرزاق بسنده عن سليمان بن ربيعة أن عمر بن الخطاب.","vol":"3","page":277},{"text":"١٥٧١ - (ط) نافع مولى عبد الله بن عمر -﵃- «أنَّ ابنَ عمر كان يَقِفُ عند الجمرتين الأُولييْن وقوفًا طويلًا، يُكَبِّرَ الله، ⦗٢٧٨⦘ ويُسبِّحُهُ، ويَحْمَدُهُ، ويدعو الله، ولا يقفُ عند جمرة العقبة» .\nوفي رواية: «أَنَّ ابنَ عمر كان يُكَبِّرُ عند رمي الجمرةِ كُلَّما رمى بِحصاةٍ» . أخرجه الموطأ (١) .\n_________\n(١) ١/ ٤٠٧ في الحج، باب رمي الجمار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في (الموطأ) بشرح الزرقاني (٢/٤٩٠) عن نافع أن عبد الله بن عمر فذكره.","vol":"3","page":277},{"text":"١٥٧٢ - (س) عبد الله بن عباس -﵄- قال: قال لي رسولُ الله -ﷺ- غَدَاةَ العقبَةِ، وهو على راحتله: «هاتِ، الْقُط لي، فَلَقَطْتُ حَصياتٍ من حصى الْخَذْفِ، فلمَّا وَضَعْتُهنَّ في يده، قال: بأمثالِ هؤلاءِ، وإياكم والغُلُوَّ في الدِّين، فإنما هلكَ من كان قبلكم بالْغُلُوِّ في الدِّين» (١) أخرجه النسائي (٢) .\n_________\n(١) في النسائي المطبوع: إنما أهلك من كان قبلكم الغلو في الدين.\n(٢) ٥ / ٢٦٨ في الحج، باب التقاط الحصى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١٥) (١٨٥١) قال: حدثنا هشيم، وابن ماجة (٣٠٢٩) قال: حدثنا علي بن محمد، قال: حدثنا أبو أسامة، والنسائي (٥/٢٦٨) قال: أخبرنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن عُلية. وفي (٥/٢٦٩) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، وابن خزيمة (٢٨٦٧) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عديّ، ومحمد بن جعفر، وعبد الوهاب بن عبد المجيد.\nسبعتهم -هشيم، وأبو أسامة، وابن عُلية، ويحيى، وابن أبي عدي، ومحمد بن جعفر، وعبد الوهاب- عن عوف بن أبي جميلة، قال: حدثنا زياد بن حصين، عن أبي العالية، فذكره.\n(*) أخرجه أحمد (١/٣٤٧) (٣٢٤٨) قال: حدثنا يحيى، وإسماعيل، وابن خزيمة (٢٨٦٨) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد.\nكلاهما - يحيى، وإسماعيل- قالا: حدثنا عوف، قال: حدثني زياد بن حصين، عن أبي العالية الرياحي، عن ابن عباس، -قال يحيى: لا يدرى عوف، عبد الله أو الفضل- فذكر الحديث.\nوفي رواية ابن خزيمة: (قال عوف: لا أدري الفضل، أو عبد الله بن عباس) .","vol":"3","page":278},{"text":"<span data-type=\"title\" id=toc-354>الفصل الثاني: في وقت الرمي</span>\n١٥٧٣ - (م ت د س) جابر بن عبد الله -﵄- قال: «رأيتُ رسولَ الله -ﷺ- يرمي يومَ النَّحرِ ضُحى، وأمَّا بعد ذلك، فبَعْدَ ⦗٢٧٩⦘ زوال الشَّمسِ» . أخرجه مسلم والترمذي وأبو داود والنسائي (١) . وأخرجه البخاري تعليقًا (٢) .\n_________\n(١) أخرجه مسلم رقم (١٢٩٩) في الحج، باب استحباب كون حصى الجمار بقدر حصى الخذف، والترمذي رقم (٨٩٤) في الحج، باب ما جاء في رمي يوم النحر ضحى، وأبو داود رقم (١٩٧١) في المناسك، باب في رمي الجمار، والنسائي ٥ / ٢٧٠ في الحج، باب وقت رمي جمرة العقبة يوم النحر.\n(٢) ٣ / ٤٦٢ في الحج، باب رمي الجمار. وقال الحافظ في \" الفتح \": وصله مسلم، وابن خزيمة وابن حبان من طريق ابن جريج أخبرني أبو الزبير عن جابر ... فذكره، وقد تقدم تخريجه في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه أحمد (٣/٣١٢) قال: حدثنا ابن إدريس، وفي (٣/٣١٩) قال: حدثنا يحيى. وفي (٣/٣٩٩) قال: حدثنا عفان، قال: حدثنا حماد - يعني ابن سلمة -، والدارمي (١٩٠٢) قال: أخبرنا عبيد الله بن موسى. ومسلم (٤/٨٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، وابن إدريس. (ح) وحدثناه علي بن خشرم، قال: أخبرنا عيسى. وأبو داود (١٩٧١) قال: حدثنا أحمد ابن حنبل، قال: حدثنا يحيى بن سعيد. وابن ماجة (٣٠٥٣) قال: حدثنا حرملة بن يحيى المصري، قال: حدثنا عبد الله بن وهب. والترمذي (٨٩٤) قال: حدثنا علي بن خشرم، قال: حدثنا عيسى بن يونس. والنسائي (٥/٢٧٠) قال: أخبرنا محمد بن يحيى بن أيوب بن إبراهيم الثقفي المروزي، قال: أنبأنا عبد الله بن إدريس. وابن خزيمة (، ٢٨٧٦ ٢٩٦٨) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى. (ح) وحدثنا محمد بن معمر، قال: حدثنا محمد - يعني ابن بكر -، وفي (٢٩٦٨) قال: حدثنا أبو كريب، قال: حدثنا أبو خالد. (ح) وحدثنا عبد الله بن سعيد الأشج، قال: حدثني ابن إدريس. ثمانيتهم - ابن إدريس، ويحيى، وحماد، وعبيد الله، وأبو خالد، وعيسى، وابن وهب، وابن بكر - عن ابن جريج.\n٢ - وأخرجه أحمد (٣/٣٤١) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. كلاهما - ابن جريج، وابن لهيعة - عن أبي الزبير، فذكره.","vol":"3","page":278},{"text":"١٥٧٤ - (خ ط د) وبرة بن عبد الرحمن السلمي قال: «سألتُ ابنَ عمر -﵄-: متى أرمي الجمار؟ قال: إذا رمى إمَامُكَ فَارْمِهْ (١) فأَعدتُ عليه المسألة؟ فقال: كُنَّا نَتَحَيَّنُ، فإذا زَالت الشَّمسُ رَمَيْنَا» . أخرجه البخاري وأبو داود.\nوفي رواية الموطأ عن نافع أنَّ ابنَ عمر كان يقول: «لا تُرْمى الجمارُ في الأيام الثلاثةِ حتى تزول الشمسُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نتحين): تحينت الوقت: أي طلبتُ الحين، وهو الوقت.\n_________\n(١) بهاء ساكنة للسكت.\n(٢) أخرجه البخاري ٣ / ٤٦٢ في الحج، باب رمي الجمار، والموطأ ١ / ٤٠٨ في الحج، باب الرخصة في رمي الجمار، وأبو داود رقم (١٩٧٢) في المناسك، باب في رمي الجمار، قال الحافظ في \" الفتح \": وفي الحديث دليل على أن السنة أن يرمي الجمار في غير يوم الأضحى بعد الزوال، وبه قال الجمهور، وخالف فيه عطاء وطاوس فقالا: يجوز قبل الزوال مطلقًا، ورخص الحنفية في الرمي في يوم النفر قبل الزوال. وقال إسحاق: إن رمى قبل الزوال أعاد، إلا في اليوم الثالث فيجزئه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٢١٧) قال: حدثنا أبو نعيم، وأبو داود (١٩٧٢) قال: حدثنا عبد الله ابن محمد الزهري، قال: حدثنا سفيان.\nكلاهما - أبو نعيم، وسفيان- عن مسعر، عن وبرة بن عبد الرحمن فذكره.","vol":"3","page":279},{"text":"١٥٧٥ - (ت) عبد الله بن عباس -﵄- أنَّ رسولَ الله -ﷺ- «كان يَرمي الجِمار إذا زالت الشَّمسُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٨٩٨) في الحج، باب ما جاء في الرمي بعد زوال الشمس، وأخرجه أيضًا أحمد في المسند رقم (٢٢٣١) و(٢٦٣٥)، وإسناده حسن. وقال الترمذي: حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٢٨) (٣٠٣٩)، (١/٢٩٠) (٢٦٣٥) قال: حدثنا عفان. قال: حدثنا عبد الواحد بن زياد، قال: حدثنا الحجاج. وفي (١/٢٤٨) (٢٢٣١) قال: حدثنا نصر بن باب، قال: حدثنا الحجاج. وابن ماجة (٣٠٥٤) قال: حدثنا جُبارة بن المُغَلّس، قال: حدثنا إبراهيم بن عثمان بن أبي شيبة أبو شيبة، والترمذي (٨٩٨) قال: حدثنا أحمد بن عَبْدة الضبي البصري، قال: حدثنا زياد بن عبد الله، عن الحجاج.\nكلاهما - الحجاج، وأبو شيبة - عن الحكم بن عُتيبة، عن مقسم، فذكره.\nزاد أبو شيبة: «قَدر ما إذا فرغ من رميه، صلى الظهر» .","vol":"3","page":280},{"text":"١٥٧٦ - (ط) نافع - مولى ابن عمر﵄- «أنَّ ابْنَةَ أخٍ لصفيَّةَ بنتِ أبي عُبيْدٍ -امرأةِ عبد الله بن عمر- نُفِسَت بالمُزْدَلفةِ، فَتَخَلَّفَتْ هي وَصَفِيَّةُ، حتى أَتَتَا مِنَى، بعد أنْ غَرَبَتْ الشَّمسُ من يَوْمِ النَّحْر، فأمرهما ابنُ عمر: أنْ تَرْميا حين قَدِمتا مِنَى (١)، ولم يَرَ عليهما شيئًا» أخرجه الموطأ (٢) .\n_________\n(١) في الموطأ المطبوع: أن ترميا حين أتتا.\n(٢) ١ / ٤٠٩ في الحج، باب الرخصة في رمي الجمار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٩٥) عن أبي بكر بن نافع عن أبيه فذكره.","vol":"3","page":280},{"text":"١٥٧٧ - (ط ت د س) أبو البداح عاصم بن عدي -﵀- عن أبيه: أنَّ رسولَ الله -ﷺ-: «رخَّصَ لِرِعَاءِ الإبل في البَيْتُوتَةِ عن مِنى، يَرمونَ يومَ النَّحرِ، ثم يَرْمُونَ الغَدَ، ومِن بعدِ الغدِ لِيَوْمَيْنِ، ثم يَرمونَ يوْمَ النَّفْرِ» .\nقال مالك: تفسير ذلك - فيما نُرى، والله أعلم-: «أنهم يَرْمونَ يومَ النَّحرِ، فإذا مَضَى اليومُ الذي يَلي يومَ النَّحْرِ رَمَوْا من الغَدِ، وذلك يومُ النَّفْرِ الأول، ويَرْمُونَ لِلْيَومِ الذي مَضَى، ثم يَرْمُونَ ليومهم، ذلك لأنّهُ ⦗٢٨١⦘ لا يقضي أحَدٌ شيئًا حتى يجب عليه، فإذا وجبَ عليه وَمضى، كان القضاءُ بعد ذلك، فَإن بدا لهم في النَّفرِ فَقَدْ فَرَغُوا، وإن أَقاموا إلى الغد رَمَوْا مع الناس يوم النَّفْرِ الآخرِ، ونَفَرُوا» . أخرجه الموطأ.\nوفي رواية الترمذي قال: «أَرخص لِرِعَاءِ الإبلِ في البَيْتُوتَةِ عن مِنى، يَرمون يومَ النَّحرِ، ثم يَجمعونَ رَمْيَ يومين بعد يوم النحر، فيرمونه في أحدهما» .\nقال: قال مالك: ظَنَنْتُ: أنه قال: في الأول منهما، ثم يرمون يوم النَّفْرِ.\nوفي أخرى له ولأبي داود والنسائي: «أنَّ رسولَ الله -ﷺ- رَخَّصَ لِلرِّعَاءِ: أنْ يرموا يومًا، ويَدَعوا يومًا» .\nوفي أخرى للنسائي: «أن رسولَ الله -ﷺ- رخَّصَ لِلرِّعاء في البيْتُوتةِ، يرمون يوم النحرِ، واليَومين اللّذيْنِ بعده، يَجمعونهما في أحدهما»\nإسناد هذا الحديث في الموطأ: عن أبي البَدَّاح عاصم بن عدي عن أبيه.\nوفي نسخة أخرى: عن أبي البدَّاح بن عاصم بن عدي عن أبيه.\nوفي الترمذي: عن أبي البدَّاح بن عدي عن أبيه، وقال: وقد روى ⦗٢٨٢⦘ مالك بن أنس عن أبي البدَّاح بن عاصم بن عَدِيٍّ عن أبيه. قال الترمذي: ورواية مالك أصح.\nوأخرجه أبو داود: عن أبي البداح بن عاصم عن أبيه.\nوأخرج أيضًا هو والترمذي، عن أبي البدَّاح بن عدي عن أبيه: الرواية الثانية.\nوأخرج النسائي مرةً: عن أبي البداح بن عدي عن أبيه، ومرةً: عن أبي البداح بن عاصم بن عدي عن أبيه (١) .\n_________\n(١) أخرجه الموطأ ١ / ٤٠٨ و٤٠٩ في الحج، باب الرخصة في رمي الجمار، والترمذي رقم (٩٥٤) و(٩٥٥) في الحج، باب ما جاء في الرخصة للرعاء أن يرموا يومًا، وأبو داود رقم (١٩٧٥) و(١٩٧٦) في المناسك، باب رمي الجمار، والنسائي ٥ / ٢٧٣ في الحج، باب رمي الرعاة، وأخرجه أيضًا ابن ماجة رقم (٣٠٣٦) و(٣٠٣٧) في المناسك، باب تأخير رمي الجمار من عذر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه مالك (الموطأ) (٢٦٤) عن عبد الله بن أبي بكر، والحميدي (٨٥٤) قال: حدثنا سفيان، قال: حدثنا عبد الله بن أبي بكر، وأحمد (٥/٤٥٠) قال: حدثنا سفيان بن عيينة، عن عبد الله بن أبي بكر. وفي (٥/٤٥٠) قال: حدثنا عبد الرحمن، قال: حدثنا مالك، عن عبد الله بن أبي بكر. (ح) وحدثنا عبد الرزاق، قال: حدثنا مالك، عن عبد الله بن أبي بكر. وفي (٥/٤٥٠) قال: حدثنا محمد بن بكر، قال: أخبرنا روح، قال: حدثنا ابن جريج، قال: أخبرني محمد بن أبي بكر بن محمد بن عمرو، وأبو داود (١٩٧٥) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك (ح) وحدثنا ابن السرح، قال: أخبرنا ابن وهب، قال: أخبرني مالك، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، وفي (١٩٧٦) قال: حدثنا مُسَدد، قال: حدثنا سفيان، عن عبد الله ومحمد ابني أبي بكر. وابن ماجة (٣٠٣٧) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، قال: أنبأنا مالك بن أنس، (ح) وحدثنا أحمد بن سنان، قال: حدثنا عبد الرحمن بن مهدي، عن مالك بن أنس، قال: حدثني عبد الله بن أبي بكر، والترمذي (٩٥٤) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم. وفي (٩٥٥) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا عبد الرزاق، قال: أخبرنا مالك بن أنس، قال: حدثني عبد الله بن أبي بكر، والنسائي (٥/٢٧٣) قال: أخبرنا الحسين بن حُريث، ومحمد بن المُثنى، عن سفيان، عن عبد الله بن أبي بكر. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحي، قال: حدثنا مالك، قال: حدثنا عبد الله بن أبي بكر، وفي الكبرى «تحفة الأشراف» (٤٥٠٣٠) عن إسحاق بن منصور، عن ابن مهدي، عن مالك، عن عبد الله بن أبي بكر، وابن خزيمة (٢٩٧٦) قال: حدثنا عبد الجبار بن العلاء، عن سفيان عن عبد الله بن أبي بكر. وفي (٢٩٧٨) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن عُلية، قال: حدثنا روح بن القاسم، عن عبد الله بن أبي بكر، وفي (٢٩٧٩) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا أخبره، عن عبد الله بن أبي بكر بن محمد. كلاهما -عبد الله بن أبي بكر، ومحمد بن أبي بكر - عن أبيهما أبي بكر بن محمد بن عمرو بن.\n٢ - وأخرجه ابن ماجة (٣٠٣٦) قال: حدثنا أبو بكر بن أبي شيبة، وابن خُزيمة (٢٩٧٧) قال: حدثنا علي ابن خشرم، كلاهما - أبو بكر، وعلي بن خشرم - قال أبو بكر: حدثنا. وقال ابن خشرم: أخبرنا سفيان ابن عيينة، عن عبد الله بن أبي بكر، عن عبد الملك بن أبي بكر.\nكلاهما - أبو بكر بن محمد، وعبد الملك بن أبي بكر - عن أبي البداح بن عاصم بن عدي، فذكره.\n(*) أخرجه الدارمي (١٩٠٣) قال: أخبرنا عبد الله بن مسلمة، وابن خزيمة (٢٩٧٥) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع، كلاهما -عبد الله بن مسلمة، ووكيع- عن مالك بن أنس، عن عبد الله بن أبي بكر، عن أبي البداح بن عاصم، عن أبيه، فذكره. ليس فيه -أبو بكر بن محمد بن عمرو بن حزم -.\n(*) وقال الدارمي: منهم من يقول: -عبد الله بن أبي بكر، عن أبيه، عن أبي البداح -.","vol":"3","page":280},{"text":"١٥٧٨ - (ط) نافع - مولى ابن عمر، أنَّ ابنَ عمر -﵄- كان يقول: «مَنْ غربتْ له الشمسُ من أوسط أيام التشريق وهو بمنَى، فلا يَنفِرنَّ حتى يرمي الجمارَ من الغَدِ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التشريق): أيام التشريق: هي الأيام الثلاثة التي تلي عيد النحر، وإنما سميت بذلك لأنهم كانوا يُشرّقون فيها لحوم الأضاحي، أي يقطعونها ⦗٢٨٣⦘ ويقددونها، وتشريق اللحم: تقديده، وقيل: سميت بذلك لقولهم: أشرق ثبير كيما نغير، وقد مر ذكره، وقيل: سميت بذلك لأن الهدي لا ينحر حتى تُشرق الشمس (٢) .\n_________\n(١) ١ / ٤٠٧ في الحج، باب رمي الجمار، وإسناده صحيح.\n(٢) في اللسان: لأن لحم الأضاحي يشرق فيها للشمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٩١) عن نافع أن عبد الله بن عمر فذكره.","vol":"3","page":282},{"text":"<span data-type=\"title\" id=toc-355>الفصل الثالث: في الرمي: ماشيًا، وراكبًا</span>\n١٥٧٩ - (ت د) عبد الله بن عمر -﵄- «أنَّ رسولَ الله -ﷺ- كان إذا رمى الجمارَ مَشى إليها ذاهبًا وراجعًا» .أخرجه الترمذي.\nوفي رواية أبي داود: «أنَّ ابنَ عمر كان يأتي الجمارَ في الأيام الثلاثة بعد يوم النَّحرِ ماشيًا: ذاهبًا وراجعًا، ويُخبرُ: أنَّ رسولَ الله -ﷺ- كان يفعل ذلك» (١) .\n_________\n(١) أخرجه الترمذي رقم (٩٠٠) في الحج، باب ما جاء في رمي الجمار راكبًا وماشيًا، وأبو داود رقم (١٩٦٩) في المناسك، باب رمي الجمار، وإسناده حسن. وقال الترمذي: حسن صحيح، قال: والعمل على هذا عند أكثر أهل العلم. وقال بعضهم: يركب يوم النحر ويمشي في الأيام التي بعد يوم النحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١١٤) (٥٩٤٤) قال: حدثنا سُريج، قال: حدثنا عبد الله، وفي (٢/١٣٨) (٦٢٢٢) قال: حدثنا نوح بن ميمون، قال: أخبرنا عبد الله -يعني ابن عُمر العُمري-، وفي (٢/١٥٦) (٦٤٥٧) قال: حدثنا حماد بن خالد، قال: حدثنا عبد الله. وأبو داود (١٩٦٩) قال: حدثنا القعنبي، قال: حدثنا عبد الله -يعني ابن عمر-. والترمذي (٩٠٠) قال حدثنا يوسف بن عيسى، قال: حدثنا ابن نُمير، عن عُبيدالله بن عمر.\nكلاهما - عبد الله، وعُبيد الله، ابنا عُمر العُمريان- عن نافع، فذكره.","vol":"3","page":283},{"text":"١٥٨٠ - (ط) القاسم بن محمد -﵀- «أنَّ الناس كانوا إذا رَمَوْا الجمارَ مَشَوْا ذاهبينَ وراجعين، وأَوَّل مَنْ ركِبَ: معاويةُ بن أبي ⦗٢٨٤⦘ سفيان» (١) . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": لعذره بالسمن، ولابن شيبة: أن جابر بن عبد الله كان لا يركب إلا من ضرورة.\n(٢) ١ / ٤٠٧ في الحج، باب رمي الجمار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٩١) عن عبد الرحمن بن القاسم عن أبيه فذكره. قال الزرقاني: وقد روى ابن أبي شيبة بإسناد صحيح عن ابن عمر وروى أبو داود عن ابن عمر أنه كان يأتي الجمار في الأيام الثلاثة بعد يوم النحر ماشيا ذاهبا وراجعا.","vol":"3","page":283},{"text":"١٥٨١ - () عبد الله بن عمر -﵄- «أنَّ رسول الله -ﷺ- رَمى يومَ النحرَ رَاكِبًا، وسائرُ النَّاس مَاشيًا» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله أخرجه. وهو عند أحمد في المسند بمعناه رقم (٥٩٤٤) من حديث ابن عمر أنه كان يرمي الجمرة يوم النحر راكبًا، وسائر ذلك ماشيًا، ويخبرهم أن رسول الله ﷺ كان يفعل ذلك، وحديث ابن عمر المتقدم رقم (١٥٨٠) بمعناه، وإسناده حسن.","vol":"3","page":284},{"text":"١٥٨٢ - (ت) عبد الله بن عباس -﵄- مِثله، وزاد: «وكان يرمي الثلاثةَ الأيام بعد يوم النّحرِ، بعد الزوالِ» .\nوفي أخرى: «أنَّ النبيَّ -ﷺ- رمى الجمرةَ يومَ النحرِ راكِبًا» .\nأخرج الترمذي: الرواية الثانية، وأخرج الأولى رزين (١) .\n_________\n(١) رقم (٨٩٩) في الحج، باب ما جاء في رمي الجمار راكبًا وماشيًا، وأخرجه أيضًا أحمد في المسند ١ / ٢٣٢، وابن ماجة رقم (٣٠٣٤) في المناسك، باب في رمي الجمار راكبًا، وفي سنده الحجاج بن أرطأة، وهو صدوق كثير الخطأ والتدليس، ولكن يشهد له الحديث الذي قبله رقم (١٥٨٠)، والحديث الذي بعده رقم (١٥٨٤) فالحديث حسن، ولذلك قال الترمذي: حديث حسن، والعمل عليه عند بعض أهل العلم. قال النووي: مذهب مالك والشافعي وغيرهما أنه يستحب لمن وصل منى راكبًا أن يرمي جمرة العقبة يوم النحر راكبًا، ولو رماها ماشيًا جاز. وأما من وصلها ماشيًا فيرميها ماشيًا، وهذا في يوم النحر، وأما اليومان الأولان من أيام التشريق، فالسنة أن يرمي فيهما جميع الجمرات ماشيًا، وفي اليوم الثالث: يرمي راكبًا وينفر، هذا كله مذهب مالك والشافعي ⦗٢٨٥⦘ وغيرهما، وقال أحمد وإسحاق: يستحب يوم النحر أن يرمي ماشيًا، قال ابن المنذر: وكان ابن عمر وابن الزبير وسالم يرمون مشاة، قال: وأجمعوا على أن الرمي يجزئه على أي حال رماه إذا وقع في المرمى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٤٤) (٣١٩٩) قال: حدثنا عبد الرحمن عن سفيان عن حبيب، وابن ماجة (٣٠٣٩) قال: حدثنا بكر بن خلف أبو بشر قال: حدثنا حمزة بن الحارث بن عمير عن أبيه عن أيوب، والنسائي (٥/٢٦٨) قال: أخبرنا محمد بن بشار عن عبد الرحمن قال: حدثنا سفيان عن حبيب وفي الكبرى (تحفة الأشراف) (٥٤٨٥) عن عمرو بن منصور، عن أبي نعيم عن سفيان عن حبيب كلاهما - حبيب بن أبي ثابت، وأيوب- عن سعيد بن جبير فذكره.","vol":"3","page":284},{"text":"١٥٨٣ - (م د س) جابر بن عبد الله -﵄- قال: «رأيتُ رسولَ الله -ﷺ- يَرمي على راحلته يومَ النَّحرِ، وهو يقول: خُذُوا (١) عَني مَناسِكَكُمْ، لا أدري لَعَلِّي لا أَحُجُّ بعد حَجَّتي هذه» (٢) . أخرجه مسلم وأبو داود.\nوفي رواية النسائي: «فَإنِّي لا أدري؟ لَعَلي لا أعيشُ (٣) بعدَ عَامي هذا» (٤) .\n_________\n(١) لفظه في مسلم وأبي داود: لتأخذوا، وقال النووي في \" شرح مسلم \": هذه اللام لام الأمر. ومعناه: خذوا مناسككم، وتقديره: هذه الأمور التي أتيت بها في حجتي من الأقوال والأفعال والهيئات هي أمور الحج وصفته، وهي مناسككم فخذوها عني، واقبلوها واحفظوها، واعملوا بها وعلموها الناس. قال: وهذا الحديث أصل عظيم في مناسك الحج، وهو نحو قوله ﷺ في الصلاة: \" صلوا كما رأيتموني أصلي \".\n(٢) قال النووي: فيه إشارة إلى توديعهم وإعلامهم بقرب وفاته ﷺ، وحثهم على الاعتناء بالأخذ عنه، وانتهاز الفرصة من ملازمته وتعلم أمور الدين، وبهذا سميت حجة الوداع.\n(٣) لفظه في نسخ النسائي المطبوعة والمخطوطة في دار الكتب الظاهرية: لعلي لا أحج.\n(٤) أخرجه مسلم رقم (١٢٩٧) في الحج، باب استحباب رمي جمرة العقبة يوم النحر، وأبو داود رقم (١٩٧٠) في المناسك، باب في رمي الجمار، والنسائي ٥ / ٢٧٠ في الحج، باب الركوب إلى الجمار واستظلال المحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣٠١) قال: حدثنا وكيع. وفي (٣/،٣٣٢ ٣٦٧) قال: حدثنا أبو أحمد. كلاهما -وكيع، وأبو أحمد- قالا: حدثنا سفيان.\n٢ - وأخرجه أحمد (٣/٣١٨) قال: حدثنا يحيى. وفي (٣/٣٧٨) قال: حدثنا محمد بن بكر. ومسلم (٤/٧٩) قال: حدثنا إسحاق بن إبراهيم، وعلي بن خشرم، جميعا عن عيسى بن يونس، وأبو داود (١٩٧٠) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد. والنسائي (٥/٢٧٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، وابن خزيمة (٢٨٧٧) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى، (ح) وحدثنا محمد بن معمر، قال: حدثنا محمد. ثلاثتهم -يحيى، ومحمد بن بكر، وعيسى- عن ابن جريج.\n٣ - وأخرجه أحمد (٣/٣٣٧) قال: حدثنا حسن بن موسى الأشيب، قال: حدثنا ابن لهيعة.\nثلاثتهم - سفيان، وابن جريج، وابن لهيعة - عن أبي الزبير، فذكره.","vol":"3","page":285},{"text":"١٥٨٤ - (ت س) قدامة بن عبد الله (١) - ﵁ - قال: ⦗٢٨٦⦘ «رأَيتُ رسولَ الله -ﷺ- يَرمي الجمارَ على ناقَتِهِ، ليس ضَرْبٌ ولا طَرْدٌ، ولا إليكَ إليكَ» . أخرجه الترمذي والنسائي. وزاد النسائي: «على ناقَةٍ له صَهْبَاءَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صَهباء): الصُّهْبة: من الألوان، وهي في الإبل: الذي يخالط بياضه حُمرة، وذلك أن يحمر أعلى الوَبر وتبيض أجوافه.\n_________\n(١) هو قدامة بن عبد الله بن عمار بن معاوية العامري، الكلابي صحابي قليل الحديث، أسلم قديمًا، وسكن مكة، ولم يهاجر، وشهد حجة الوداع.\n(٢) أخرجه الترمذي رقم (٩٠٣) في الحج، باب ما جاء في كراهية طرد الناس عند رمي الجمار، والنسائي ٥ / ٢٧٠ في الحج، باب الركوب إلى الجمار، وأخرجه أيضًا ابن ماجة رقم (٣٠٣٥) في المناسك، باب رمي الجمار راكبًا، وإسناده حسن. وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١٢) قال: حدثنا موسى بن طارق أبو قرة الزبيدي، من أهل الحصيب، وإلى جانبها رمع، وهي قرية أبي موسى الأشعري. وكان أبو قرة قاضيا له باليمن. وفي (٣/٤١٣) قال: حدثنا وكيع. (ح) وحدثنا أبو أحمد محمد بن عبد الله الزبيري، (ح) وحدثنا قران.. وفيه أيضا (٣/٤١٣) قال: حدثنا معتمر. والدارمي (١٩٠٧) قال: أخبرنا أبو عاصم، والمؤمل وأبو نعيم. وابن ماجة (٣٠٣٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والترمذي (٩٠٣) قال: حدثنا أحمد بن منيع، قال: حدثنا مروان بن معاوية. وعبد الله بن أحمد (٣/٤١٣) قال: حدثني محرز بن عون، وعباد بن موسى. قالا: حدثنا قران بن تمام، والنسائي (٥/٢٧٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا وكيع.\nتسعتهم - موسى بن طارق، ووكيع، وأبو أحمد الزبيري، وقران، ومُعتمر، وأبو عاصم، ومؤمل، وأبو نعيم، ومروان- عن أيمن بن نابل، فذكره.","vol":"3","page":285},{"text":"١٥٨٥ - (د س) أم الحصين -﵂ - قالت: «حَجَجْنا مع رسولِ الله -ﷺ- حَجةَ الْودَاع، فرأيتُ أسامةُ وبلالًا، أحدهما: آخِذٌ بخِطامِ ناقة رسول الله -ﷺ- والآخر: رافعٌ ثَوبَهُ يَستُرُه من الحرِّ، حتى رَمى جمرةَ العقبة» . أخرجه أبو داود والنسائي.\nوزاد النسائي: «ثم خَطَبَ، فحمِدَ الله، وأثنى عليه، وذكر قولًا كثيرًا» (١) .\n_________\n(١) أخرجه أبو داود رقم (١٨٣٤) في المناسك، باب في المحرم يظلل، والنسائي ٥ / ٢٦٩ و٢٧٠ في الحج، باب الركوب إلى الجمار واستظلال المحرم، وإسناده صحيح. وفي الحديث جواز تظليل المحرم على رأسه بثوب وغيره، وإلى ذلك ذهب الجمهور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٠٢) قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم. ومسلم (٤/٧٩) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين. قال: حدثنا معقل. وفي (٤/٨٠) قال: حدثني أحمد بن حنبل. قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم. وأبو داود (١٨٣٤) قال: حدثنا أحمد ابن حنبل. قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم، والنسائي (٥/٢٦٩) قال: أخبرني عمرو بن هشام. قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم. وابن خزيمة (٢٦٨٨) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الله بن جعفر الرقي، قال: حدثنا عبيد الله - يعني ابن عمرو الرقي -.\nثلاثتهم - أبو عبد الرحيم، ومعقل بن عبيد الله، وعبيد الله بن عمرو الرقي - عن زيد بن أبي أنيسة، عن يحيى بن حصين، فذكره.","vol":"3","page":286},{"text":"١٥٨٦ - (د) سليمان بن عمرو بن الأحوص عن أمه - هي أُمُّ جُنْدُب -﵄- قالت: «رأيتُ رسولَ الله -ﷺ- يَرمي الجمرةَ مِنْ بَطْنِ الوادي وهو راكبٌ، يُكبِّرُ مع كُلِّ حصاةٍ، ورجلٌ من خلفه يَسْتُرهُ، فسألتُ عن الرجل؟ فقالوا: الفَضْلُ بْنُ عباس وازدحَمَ النَّاسُ، فقال النبيُّ -ﷺ-: يا أيها الناسُ، لا يَقْتُلْ بَعضُكم بَعضًا، وإذا رَمَيْتُمُ الجمرة فَارْمُوا بمثل حصى الخذف» .\nوفي رواية مختصرًا قالت: «رأيتُ رسولَ الله -ﷺ- عند جمرة العقبة راكبًا، رأيتُ بين أصَابعه حجَرًا، فرمى، ورمى النَّاسُ» .\nزاد في أخرى: «ولم يقم عندها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٦٦) و(١٩٦٧) و(١٩٦٨) في المناسك، باب في رمي الجمار، وفي إسناده يزيد بن أبي زياد، وهو ضعيف كبر فتغير حتى صار يتلقن، كما قال الحافظ في \" التقريب \". وسليمان بن عمرو بن الأحوص لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٥٨) قال: حدثنا سفيان. وأحمد (٣/٥٠٣) قال: حدثنا ابن فضيل. وفي (٣/٥٠٣) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٣/٥٠٣) قال: حدثنا روح. قال: حدثنا شعبة. وفي (٥/٢٧٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/،٣٧٩ ٦/٣٧٦) قال: حدثنا سفيان. وفي (٦/٣٧٩) قال: حدثنا حسين بن محمد. قال: حدثنا يزيد بن عطاء. وفي (٦/٣٧٩) قال: حدثنا عفان. قال: حدثنا أبو عوانة. وعبد بن حميد (١٥٦٧) قال: حدثني ابن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان. وأبو داود (١٩٦٦) قال: حدثنا إبراهيم بن مهدي. قال: حدثني علي بن مسهر. وفي (١٩٦٧) قال: حدثنا أبو ثور إبراهيم بن خالد ووهب بن بيان. قالا: حدثنا عبيدة. وفي (١٩٦٨) قال: حدثنا محمد بن العلاء. قال: حدثنا ابن إدريس. وابن ماجة (،٣٠٢٨ ٣٠٣١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر. وفي (٣٠٣١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الرحيم بن سليمان.\nعشرتهم - سفيان، وابن فضيل، ومعمر، وشعبة، ويزيد بن عطاء، وأبو عوانة، وعبد الرحيم، وعلي بن مسهر، وعبيدة، وابن إدريس- عن يزيد بن أبي زياد، أنه سمع سليمان بن عمرو بن الأحوص، فذكره.","vol":"3","page":287},{"text":"<span data-type=\"title\" id=toc-356>الفصل الرابع: في أحاديث متفرقة</span>\n١٥٨٧ - (م) جابر بن عبد الله -﵄- قال: قال رسولُ الله -ﷺ-: «الاسْتجْمَارُ تَوٌّ، ورَمْيُ الجمار تَوٌّ، والسَّعْيُ بين الصَّفا والمروة توٌّ، ⦗٢٨٨⦘ والطواف تَوٌّ، وإذا اسْتَجْمَرَ أحَدُكم، فَليَستَجْمِرْ بتَوٍّ» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الاستجمار: رمي الجمار، واستعمال الحجارة في الاستنجاء أيضًا.\nتَوّ: التو: الفَرْدُ.\n_________\n(١) رقم (١٣٠٠) في الحج، باب بيان أن حصى الجمار سبع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٤/٨٠) قال: حدثني سلمة بن شبيب قال: حدثنا الحسن بن أعين، قال: حدثنا معقل، وهو ابن عبيد الجزري، عن أبي الزبير، فذكره.","vol":"3","page":287},{"text":"١٥٨٨ - (م ت س) جابر - ﵁ - قال: «رأيتُ رسولَ الله -ﷺ-: رمى الجمرةَ بمثلِ حَصَى الخَذْف» .أخرجه مسلم والترمذي والنسائي (١) .\n_________\n(١) أخرجه مسلم رقم (١٢٩٩) في الحج، باب استحباب كون حصى الجمار بقدر حصى الخذف، والترمذي رقم (٨٩٧) في الحج، باب ما جاء أن الجمار التي يرمى بها مثل حصى الخذف، والنسائي ٥ / ٢٧٤ في الحج، باب المكان الذي ترمى منه جمرة العقبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في المناسك (٥٢)، عن محمد بن حاتم، وعبد بن حميد كلاهما عن محمد بن بكر،، الترمذي، والنسائي جميعا فيه (المناسك ت ٦١، س ٢٢٦٧: ٦) عن محمد بن بشار عن يحيى بن سعيد كلاهما عنه به، وقال: الترمذي: حسن صحيح. الأشراف (٢/٣١٨) .","vol":"3","page":288},{"text":"١٥٨٩ - () عبد الله بن عمر -﵄- «كان يقول حين يَرمي الجمارَ: اللهمَّ حَجٌّ مبرورٌ، وذَنبٌ مَغْفُورٌ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره محب الدين الطبري في كتابه \" القرى لقاصد أم القرى \" عن ابن عمر، وابن مسعود، وذكر عن إبراهيم النخعي أنهم كانوا يحبون للرجل إذا رمى جمرة العقبة أن يقول: اللهم اجعله حجًا مبرورًا وذنبًا مغفورًا ... ثم قال: أخرجه سعيد بن منصور. وذكر هذا الدعاء أيضًا ابن الجزري القارئ الشهير في كتابه \" عدة الحصن الحصين \" من رواية ابن أبي شيبة في المصنف. ورواه أحمد في المسند رقم (٤٠٦١) عن عبد الله بن مسعود ﵁ أنه انتهى إلى جمرة العقبة، فرمى من بطن الوادي بسبع حصيات وهو راكب، يكبر مع كل حصاة، وقال: اللهم اجعله حجًا مبرورًا وذنبًا مغفورًا \" ثم قال: هاهنا كان يقوم الذي أنزلت عليه سورة البقرة. وإسناده حسن، وخص سورة البقرة بالذكر، لأن معظم أحكام الحج فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n.في رواية رزين، ولم أقف عليه","vol":"3","page":288},{"text":"١٥٩٠ - () عبد الله بن عباس -﵄- قال: «لولا مَا يُرفَعُ الذي يُتَقبَّلُ من الجمارِ كانت أَعظمَ من ثبيرٍ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد أورده المنذري في \" الترغيب والترهيب \"، باب الترغيب في رمي الجمار وما جاء في رفعها ٢ / ١٣١ من حديث أبي سعيد الخدري ﵁ قال: قلنا: يا رسول هذه الجمار التي ترمى كل سنة، فنحسب أنها تنقص، قال: \" ما يقبل منها رفع، ولولا ذلك لرأيتموها مثل الجبال \". قال: رواه الطبراني في الأوسط والحاكم وقال: صحيح الإسناد. قال المنذري: وفي إسنادهما: يزيد بن سنان التميمي مختلف في توثيقه. اهـ. وقال الحافظ ابن حجر في \" التقريب \": ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أورده المنذري في الترغيب والترهيب باب الترغيب في رمي الجمار، وما جاء في رفعها (٢/١٨٧) من حديث أبي سعيد الخدري قال: قلنا يا رسول الله هذه الجمار التي ترمى كل سنة فنحسب أنها تنقص، قال: «ما تقبل منها رفع ولولا ذلك رأيتموها مثل الجبال» قال: رواه الطبراني في الأوسط والحاكم، وقال: صحيح الإسناد، قال: المملي -﵀-: وفي إسنادهما يزيد بن سنان التميلي مختلف في توثيقه وقال الهيثمي فيه يزيد بن سنان التميمي وهو ضعيف. المجمع (٣/٢٦٠) .","vol":"3","page":289},{"text":"<span data-type=\"title\" id=toc-357>الباب السابع: في الحلق والتقصير</span>\n١٥٩١ - (خ م ت د) أنس بن مالك - ﵁ - أنَّ رسولَ الله -ﷺ- «أتَى مِنَى، فَأَتَى الْجَمْرَةَ فَرَماهَا، ثم أتَى مَنْزِلَه بِمنى، ونَحَرَ، ثم قال لِلحلاقِ (١): خُذْ، وأشارَ إلى جانبِهِ الأيمنِ، ثم الأَيسَرِ، ثم جعل يُعطِيه الناسَ» . ⦗٢٩٠⦘\nوفي رواية: «أنَّهُ قال للحلاق: ها، وأشار بيده إلى الجانب الأيمن، فقسم شعرهُ بين مَنْ يَليهِ، ثم أشارَ إلى الحلاقِ إلى الجانب الأيسَرِ، فَحَلَقَهُ، فأعطاهُ أُمَّ سُلَيمٍ» .\nوفي أخرى: أنه قال: «فَبَدَأ بالشِّقِّ الأيمن، فوزَّعَهُ: الشَّعرَةَ والشَّعْرَتَيْنِ بين النَّاس، ثم قال: بالأيسَرِ، فَصنَعَ مثلَ ذلك، ثم قال: ها هنا أبو طلحة؟ فدفعه إلى أبي طلحة» .\nوفي أخرى له: «أنَّهُ رمى جمرة العقبة، ثم انصرف إلى البُدْنِ فَنحرَها والحجَّامُ جالسٌ، وقال بيده- عن رأسه - فحلَقَ شِقَّهُ الأيمنَ فقسمه بين مَنْ يليه، ثم قال: احْلِقْ الشِّقَّ الآخرَ، فقال: أيْنَ أَبُو طلحَةَ؟ فأعطاه إياه» .\nوفي أخرى: «أنَّه لمَّا رمى الجمرةَ، ونَحَرَ نُسُكَهُ وحَلَق، ناوَلَ الحلاقَ شِقَّهُ الأيمن فحلقه. ثم دعا أبا طلحة الأنصاريَّ فأعطاه إياهُ، ثم نَاوَلَهُ الشِّقَّ الأيسَرَ، فقال: احْلِقْ، فحلقه، فأعطاه أبا طلحة فقال: اقْسِمْهُ بين الناس» .\nوفي أخرى: «أنه لمَّا حلق رأَسَهُ كان أبو طلحةَ أوَّلَ مَنْ أخذَ مِنْ شَعْرِهِ» . هذه روايات البخاري ومسلم.\nوأخرج الترمذي منها: الرواية الخامسة.\nوأخرج أبو داود منها: الرواية الثالثة، وأولُ روايته: أنَّ رسول الله ⦗٢٩١⦘ ﷺ- «رمى جَمْرة العقبة يومَ النَّحرِ، ثم رجع إلى مَنْزِلِهِ بِمنَى، فَدَعَا بذبحٍ، فَذَبَحَهُ، ثم دعا بالحلاق ... وذكر نحوها» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَوزَّعَه): توزيع الشيء: قسمته وتفريقه.\n(البُدْنُ): جمع بدنة، وهي ما يهدى إلى البيت من الإبل والبقر، وقيل: من الإبل خاصة.\n(نُسُكَهُ): النُّسُكُ هنا: الذبيحة.\n(بذبح): بكسر الذال ما يُذْبَح، وهو المراد هنا - وبفتح الذال -: الفعل.\n_________\n(١) قال النووي في \" شرح مسلم \": اختلف في اسم الرجل الذي حلق رأس رسول الله ﷺ في حجة الوداع، فالصحيح المشهور: أنه معمر بن عبد الله العدوي. وفي \" صحيح البخاري \" قال: \" زعموا أنه معمر بن عبد الله \"، وقيل: اسمه خراش بن أمية بن ربيعة الكليبي: بضم الكاف، منسوب إلى كليب بن حبشية. والله أعلم. اهـ. وقال الحافظ ابن حجر في \" أسد الغابة \": وهو الذي حلق للنبي الله ﷺ في عمرة الحديبية. وقال في \" الإصابة \" عن ابن السكن أنه \" حلق رأس رسول الله ﷺ عند المروة في عمرة القضية \" وفي \" الاستيعاب \" لابن عبد البر: \" أن النبي ﷺ بعثه يوم الحديبية سفيرًا إلى قريش، فآذته قريش، وأرادوا قتله فمنعته الأحابيش، فبعث بعده عثمان \".\n\n(٢) البخاري ١ / ٢٢٨ في الوضوء، باب الماء الذي يغسل به شعر الإنسان، ومسلم رقم (١٣٠٥) في الحج، باب بيان أن السنة يوم النحر أن يرمي ثم ينحر ثم يحلق، والترمذي رقم (٩١٢) في الحج، باب ما جاء بأي جانب الرأس يبدأ في الحلق، وأبو داود رقم (١٩٨١) في المناسك، باب الحلق والتقصير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٢٢٠)، وأحمد (٣/١١١)، ومسلم (٤/٨٢) قال: حدثنا ابن أبي عمر، وأبو داود (١٩٨٢) قال: حدثنا عبيد بن هشام، وعمرو بن عثمان، والترمذي (٩١٢) قال: حدثنا أبو عمار الحسين ابن حريث، وفي (٩١٢) أيضا قال: حدثنا ابن أبي عمر، والنسائي في الكبرى تحفة الأشراف (١٤٥٦) عن الحسين بن حريث. وابن خزيمة (٢٩٢٨) قال: حدثنا أبو الخطاب زياد بن يحيى. سبعتهم -الحميدي، وأحمد، وابن أبي عمر، وعبيد بن هشام، وعمرو بن عثمان، والحسين بن حريث، وزياد ابن يحيى - عن سفيان بن عُيينة.\nوأخرجه أحمد (٣/٢٠٨) قال: حدثنا روح.\nوأخرجه أحمد (٣/٢١٤)، وعبد بن حميد (١٢١٩) قالا: حدثنا وهب بن جرير.\nوأخرجه مسلم (٤/٨٢) قال: حدثنا يحيى بن يحيى. وفي (٤/٨٢) قال أيضا: حدثنا أبو بكر بن أبي شيبة وابن نمير، وأبو كريب، وأبو داود (١٩٨١) قال: حدثنا محمد بن العلاء. أربعتهم - يحيى، وأبو بكر، وابن نمير، وأبو كريب محمد بن العلاء- قالوا: أخبرنا حفص بن غياث.\nوأخرجه مسلم (٤/٨٢) قال: حدثنا محمد بن المثنى، والنسائي في الكبرى «تحفة الأشراف» (١٤٥٦) عن إسحاق بن إبراهيم كلاهما - ابن المثنى، وإسحاق- عن عبد الأعلى، خمستهم -سفيان، وروح، ووهب، وحفص، وعبد الأعلى- عن هشام بن حسان.\n٢ - وأخرجه أحمد (٣/٢٥٦) قال: حدثنا مؤمل بن إسماعيل قال: حدثنا حماد بن زيد عن أيوب، وهشام ابن حسان.\nكلاهما - هشام، وأيوب- عن محمد بن سيرين، فذكره.","vol":"3","page":289},{"text":"١٥٩٢ - (خ م ت د) عبد الله بن عمر -﵄- أن رسولَ الله -ﷺ- «حَلَقَ في حجَّةِ الْوَدَاعِ وأُناسًا من أصحابه، وقَصَّرَ بَعْضُهُمْ» . هذه رواية البخاري ومسلم والترمذي.\nوفي رواية للبخاري ومسلم أيضًا، وأبي داود إلى قوله: «حجَّة الوداع» . لَم يَزدْ (١) .\n_________\n(١) أخرجه البخاري ٣/ ٤٤٨ في الحج، باب الحلق والتقصير عند الإحلال، والمغازي باب حجة الوداع، ومسلم رقم (١٣٠٤) في الحج، باب تفضيل الحلق على التقصير، والترمذي رقم (٩١٣) في الحج، باب ما جاء في الحلق والتقصير، وأبو داود رقم (١٩٨٠) في المناسك، باب الحلق والتقصير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٣٣) (٤٨٩٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب.\n٢ - وأخرجه أحمد (٢/٨٨) (٥٦١٤) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج، وفي (٢/١٢٨) (٦١١٥) قال: حدثنا شجاع بن الوليد، وعبد بن حُميد (٧٧٢) قال: حدثني أحمد بن يونس، قال: حدثنا زهير، والبخاري (٥/٢٢٥) قال: حدثني إبراهيم بن المنذر، قال: حدثنا أبو ضمرة. وفي (٥/٢٢٥) قال: حدثنا عبيد الله بن سعيد، قال: حدثنا محمد بن بكر، قال: حدثنا ابن جريج،ومسلم (٤/٨١) قال: حدثنا قُتيبة بن سعيد، قال: حدثنا يعقوب، وهو ابن عبد الرحمن القاريُّ. (ح) وحدثنا قُتيبة، قال: حدثنا حاتم - يعني ابن إسماعيل-، وأبو داود (١٩٨٠) قال: حدثنا قُتيبة، قال: حدثنا يعقوب، وابن خُزيمة (٢٩٣٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جُريج، وفي (٣٠٢٤) قال: حدثنا علي بن خَشرم، قال: أخبرنا عيسى، عن ابن جُريج. ستتهم - ابن جريج، وشجاع بن الوليد، وزهير، وأبو ضمرة أنس بن عياض، ويعقوب بن عبد الرحمن، وحاتم بن إسماعيل- عن موسى ابن عقبة.\n٣ - وأخرجه البخاري (٢/٢١٣) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب بن أبي حمزة.\n٤ - وأخرجه البخاري (٢/٢١٣) قال: حدثنا عبد الله بن محمد بن أسماء، قال: حدثنا جويرية بن أسماء. أربعتهم - أيوب، وموسى بن عقبة، وشعيب بن أبي حمزة، وجُويرية بن أسماء - عن نافع، فذكره.\n(*) في رواية موسى بن عقبة عند ابن خزيمة (٢٩٣٠) فيها زيادة: ... «وزعموا أن الذي حلق النبي -ﷺ- معمر بن عبد الله بن نَضْلَةَ بن عوف بن عبيد بن عويج بن عدي بن عدي بن كعب» .\n(*) في رواية موسى بن عقبة عند ابن خُزيمة (٣٠٢٤) زاد:وكان الناس يحلقون في الحج، ثم يعتمرون عند النفر، فيقول:ما يحلق هذا؟ فنقول لأحدهم: أَمِرِّ المُوسَى على رأسك. وباقي الروايات مطولة ومختصرة.","vol":"3","page":291},{"text":"١٥٩٣ - (خ م د س) معاوية بن أبي سفيان -﵄- قال: «قَصَّرتُ عن رسولِ الله -ﷺ- (١) بِمشْقَصٍ» هذه رواية البخاري ومسلم. وزاد أبو داود فيها «على المروةِ» .\nوفي أخرى له وللنسائي: قال: «رأيتُهُ يُقَصِّرُ على المروةِ بِمشْقَصٍ» .\nوفي أخرى له: «أنه قال لابن عباس: أما علمتَ: أنِّي قَصَّرْتُ عن رسولِ الله -ﷺ- بِمشْقَصِ أعْرَابي على المروة لحجَّتِهِ؟» .\n[وفي أخرى لمسلم عن طاوس قال: قال ابن عباس: قال لي معاوية: «أعَلِمْتَ: أنِّي قَدْ قَصَّرْتُ من رأسِ النَّبيِّ -ﷺ- عند المروة بِمشْقَصٍ؟ فقلت له: لا أعلم هذا إلا حُجَّةً عليك» . أخرجه مسلم في «صحيحه»] (٢) . ⦗٢٩٣⦘\nوفي أخرى للنسائي: «أنَّهُ قَصَّرَ عن النبي -ﷺ- بِمشقْصٍ في عُمرةٍ على المروة» .\nوفي أخرى له قال: «أخذتُ من أطراف شَعْرِ رسولِ الله -ﷺ- بِمشْقصٍ كانَ مَعي، بعدما طَافَ بالبيت، وبالصَّفا والمروة، في أيام الْعَشرِ» (٣) . ⦗٢٩٤⦘\nقال قيسٌ: والناسُ يُنكِرون هذا على مَعاوية.\nوفي رواية طاوس قال: قال معاويةُ لابن عبَّاسٍ: «أعَلمْتَ: أني قَصَّرْتُ من رأس النبيِّ -ﷺ- عند المروة؟ فقال: لا، يقول ابنُ عباسٍ هذه على معاوية: أنْ ينْهى النَّاسَ عن الْمُتْعَةِ، وقد تَمتَّعَ رسولُ الله -ﷺ- (٤)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَصَّرْتُ): التقصير: أخذ أطراف الشعر بمقص أو غيره.\n(بِمشْقَص): المِشقَصُ: نصل طويل ليس بالعريض، وقيل: هو سهم له نصل عريض، وقيل: أراد هاهنا بالمشقص: الجلم، وهو أشبه بهذا الحديث.\n_________\n(١) قال الحافظ في \" الفتح \": أخذت من شعر رأسه، وهو يشعر بأن ذلك كان في نسك، إما في حج أو عمرة، وقد ثبت أنه حلق في حجته فتعين أن يكون في عمرة.\n(٢) هذه الرواية ليست في الأصل، وقد استدركناها من المطبوع ومن نسخ صحيح مسلم. قال النووي في \" شرح مسلم \": وهذا الحديث محمول على أنه قصر عن النبي ﷺ في عمرة الجعرانة؛ لأن النبي ﷺ في حجة الوداع كان قارنًا كما سبق إيضاحه، وثبت أنه ﷺ حلق بمنى، وفرق أبو طلحة ﵁ شعره بين الناس، فلا يجوز حمل تقصير معاوية على حجة الوداع، ولا يصح حمله أيضًا على عمرة القضاء الواقعة سنة سبع من الهجرة، لأن معاوية لم يكن يومئذ مسلمًا، إنما أسلم يوم الفتح سنة ثمان. هذا هو الصحيح المشهور، ولا يصح قول من حمله على حجة الوداع، وزعم أنه ﷺ كان متمتعًا؛ لأن هذا غلط فاحش، فقد تظاهرت الأحاديث الصحيحة السابقة في مسلم وغيره أن النبي ﷺ قيل له: ما شأن الناس حلوا ولم تحل أنت؟ فقال: \" إني لبدت رأسي، وقلدت هديي، فلا أحل حتى أنحر الهدي \". وفي رواية \" حتى أحل من الحج \" والله أعلم. ⦗٢٩٣⦘ وقال الحافظ في الفتح ٣ / ٤٥٠: والذي رجحه النووي من كون معاوية إنما أسلم يوم الفتح صحيح من حيث السند، لكن يمكن الجمع بأنه كان أسلم خفية وكان يكتم إسلامه، ولم يتمكن من إظهاره إلا يوم الفتح. وقد أخرج ابن عساكر في تاريخ دمشق من ترجمة معاوية تصريح معاوية بأنه أسلم بين الحديبية والقضية، وأنه كان يخفي إسلامه خوفًا من أبويه، وكان النبي ﷺ لما دخل في عمرة القضية مكة خرج أكثر أهلها عنها حتى لا ينظرونه وأصحابه يطوفون بالبيت، فلعل معاوية كان ممن تخلف بمكة لسبب اقتضاه، ولا يعارضه أيضًا قول سعد بن أبي وقاص فيما أخرجه مسلم وغيره \" فعلناها - يعني العمرة - في أشهر الحج وهذا يومئذ كافر بالعرش \" يعني بيوت مكة، يشير إلى معاوية؛ لأنه يحمل على أنه أخبر بما استصحبه من حاله ولم يطلع على إسلامه لكونه كان يخفيه. ويعكر على ما جوزه - أن تقصيره كان في عمرة الجعرانة - أن النبي ﷺ ركب من الجعرانة بعد أن أحرم بعمرة ولم يستصحب أحدًا معه إلا بعض أصحابه المهاجرين، فقدم مكة فطاف وسعى وحلق ورجع إلى الجعرانة فأصبح بها كبائت، فخفيت عمرته على كثير من الناس. كذا أخرجه الترمذي وغيره، ولم يعدوا معاوية فيمن صحبه حينئذ، ولا كان معاوية فيمن تخلف عنه بمكة في غزوة حنين حتى يقال: لعله وجده بمكة، بل كان مع القوم، وأعطاه مثل ما أعطى أباه من الغنيمة مع جملة المؤلفين، وأخرج الحاكم في \" الإكليل \" في آخر قصة غزوة حنين أن الذي حلق رأسه ﷺ في عمرته التي اعتمرها من الجعرانة أبو هند عبد بني بياضة، فإن ثبت هذا، وثبت أن معاوية كان حينئذ معه، أو كان بمكة فقصر عنه بالمروة أمكن الجمع بأن يكون معاوية قصر عنه أولًا، وكان الحلاق غائبًا في بعض حاجته، ثم حضر فأمره أن يكمل إزالة الشعر بالحلق؛ لأنه أفضل، ففعل، وإن ثبت أن ذلك كان في عمرة القضية وثبت أنه - ﷺ - حلق فيها جاء هذا الاحتمال بعينه، وحصل التوفيق بين الأخبار كلها، قال الحافظ: وهذا مما فتح الله علي به في هذا الفتح، ولله الحمد، ثم لله الحمد أبدًا.\n(٣) في هذه الرواية نظر، كما قال الحافظ في \" الفتح \": ٣ / ٤٥٢ و٤٥٣، ولذلك قال قيس بن سعد عقبها: والناس ينكرون ذلك. قال الحافظ: وأظن قيسًا رواها بالمعنى ثم حدث بها فوقع له ذلك.\n(٤) أخرجه البخاري ٣ / ٤٥٠ في الحج، باب الحلق والتقصير عند الإحلال، ومسلم رقم (١٢٤٦) في الحج، باب التقصير في العمرة، وأبو داود رقم (١٨٠٢) و(١٨٠٣) في المناسك، باب في الإقران، والنسائي ٥ / ٢٤٤ و٢٤٥ في الحج، باب أين يقصر المعتمر، وباب كيف يقصر، وباب التمتع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٦٠٥) قال: حدثنا سفيان، قال: حدثنا هشام بن حجير، عن طاووس، وأحمد (٤/، ٩٥ ١٠٢) قال: حدثنا أبو عمرو مروان بن شجاع الجزري، قال: حدثنا خصيف، عن مجاهد، وعطاء، وفي (٤/٩٦) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج، (ح) وروح، قال: حدثنا ابن جريج، قال: أخبرني الحسن بن مسلم، عن طاووس، وفي (٤/٩٨) قال: حدثنا يحيى بن سعيد، عن ابن جريج، قال: حدثني حسن بن مسلم، عن طاووس، والبخاري (٢/٢١٣) قال: حدثنا أبو عاصم، عن ابن جريج، عن الحسن بن مسلم، عن طاووس. ومسلم (٤/٥٨) قال: حدثنا عمرو الناقد، قال: حدثنا سفيان بن عيينة، عن هشام بن حجير، عن طاووس. (ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد، عن ابن جريج، قال: حدثني الحسن بن مسلم، عن طاووس.\nوأبو داود (١٨٠٢) قال: حدثنا عبد الوهاب بن نجدة، قال: حدثنا شعيب بن إسحاق، عن ابن جريج، (ح) وحدثنا أبو بكر بن خلاد، قال: حدثنا يحيى، عن ابن جريج، قال: أخبرني الحسن بن مسلم، عن طاووس. وفي (١٨٠٣) قال: حدثنا الحسن بن علي، ومخلد بن خالد، ومحمد بن يحيى، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن ابن طاووس، عن أبيه، وعبد الله بن أحمد (٤/٩٧) قال: حدثني عمرو بن محمد بن بكير الناقد، قال: حدثنا سفيان بن عيينة، عن هشام بن حجير، عن طاووس، وفي (٤/٩٧) قال: حدثنا عمرو بن محمد الناقد، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان، عن جعفر بن محمد، عن أبيه، وفي (٤/٩٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن عبد الله الأسدي، عن سفيان، عن جعفر، عن أبيه، وفي (٤/١٠٢) قال: حدثنا إبراهيم بن عبد الله بن يسار الواسطي قال: حدثنا مؤمل، وأبو أحمد، أو أحدهما، عن سفيان، عن جعفر بن محمد، عن أبيه، والنسائي (٥/٢٤٤) قال: أخبرنا محمد بن المثنى، عن يحيى بن سعيد، عن ابن جريج، قال: أخبرني الحسن بن مسلم، أن طاووسا أخبره، وفي (٥/٢٤٥) قال: أخبرنا محمد بن يحيى بن عبد الله، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر، عن ابن طاووس، عن أبيه، وفي الكبرى (الورقة ٥٤- أ) قال: أخبرنا محمد بن أبان البلخي، قال: حدثنا سفيان، عن هشام بن حجير، عن طاووس.\nأربعتهم - طاووس، ومجاهد، وعطاء، ومحمد بن علي- عن ابن عباس، فذكره.\nوأخرجه عبد الله بن أحمد (٤/٩٧) قال: حدثنا إسماعيل أبو معمر، ومحمد بن عباد. والنسائي (٥/١٥٣) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن.\nثلاثتهم - أبو معمر، ومحمد بن عباد، وعبد الله بن محمد- عن سفيان بن عيينة، عن هشام بن حجير عن طاووس قال: قال معاوية لابن عباس: أعلمت أني قصرت من رأس رسول الله عند المروة؟ قال: لا يقول ابن عباس هذا معاوية ينهى الناس عن المتعة، وقد تمتع النبي.","vol":"3","page":292},{"text":"١٥٩٤ - (ط) عمر بن الخطاب - ﵁ - قال: «مَنْ عقَص رأْسَهُ، أو ضفَرَ، أولبّدَ، فقد وجَبَ عليه الحلاقُ» (١) .\nوفي أخرى قال: «منْ ضَفرَ فليَحْلِقْ، ولا تُشَبِّهوا بالتَّلبيدِ» (٢) . ⦗٢٩٥⦘ أخرجه الموطأ (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَقَص) شعره: لواه على رأسه وأدخل أطرافه في أصوله لئلا ينتشر.\n(لَبَّدَ): تلبيد الشعر: قد تقدم ذكره. وإنما جُعل على من لبد أو عقص أو ضفر: الحلق دون التقصير؛ لأن هذه الأشياء تقي شعره من الشعث والغبار، فجعل عليه الحلق عقوبة له.\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": ولا يجزيه التقصير، وإلى ذلك ذهب الجمهور، منهم: مالك، والثوري، وأحمد، والشافعي في القديم، وقال في الجديد كالحنفية: لا يتعين إلا إن نذره، أو كان شعره خفيفًا لا يمكن تقصيره.\n(٢) أي: لا تشبهوا الضفر بالتلبيد؛ لأنه أشد منه فيجوز التقصير عند عمر ﵁ لمن لبد دون من ضفر.\n(٣) ١ / ٣٩٨ في الحج، باب التلبيد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٦٧) عن نافع عن عبد الله بن عمر أن عمر بن الخطاب فذكره.","vol":"3","page":294},{"text":"١٥٩٥ - (ط) نافع مولى ابن عمر «أنَّ ابنَ عمر -﵄ - كان إذا حَلقَ في حجٍّ أو عمرةٍ أَخَذَ من لحيته وشارِبهِ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٩٦ في الحج، باب التقصير، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٦٥) عن نافع.","vol":"3","page":295},{"text":"١٥٩٦ - (ط) نافع «أنَّ ابن عمر كانَ إذا أفطَرَ من رمضان، وهو يُريدُ الحجَّ، لم يَأْخُذ من رأسه ولا من لحيته شيئًا، حتى يَحجَّ» .\nقال مالك: وليس ذلك على الناس (١) . أخرجه الموطأ (٢) .\n_________\n(١) لما فيه من المشقة القوية.\n(٢) ١ / ٣٩٦ في الحج، باب التقصير، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٦٥) عن نافع أن عبد الله بن عمر فذكره.","vol":"3","page":295},{"text":"١٥٩٧ - (د) عبد الله بن عباس -﵄- قال: قال رسول الله -ﷺ-: «لَيْسَ على النساءِ الحلقُ، وإنما على النساءِ التقصيرُ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٨٥) في المناسك، باب الحلق والتقصير، وإسناده حسن، قال الشوكاني في \" نيل الأوطار\": وأخرجه الطبراني أيضًا، وقد قوى إسناده البخاري في التاريخ، وأبو حاتم في العلل، وحسنه الحافظ ابن حجر، وأعله ابن القطان، ورد عليه ابن المواق فأصاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٩١١) قال: أخبرنا علي بن عبد الله المدني، وأبو داود (١٩٨٥) قال: حدثنا أبو يعقوب البغدادي، ثقة.\nكلاهما - علي بن عبد الله، وأبو يعقوب - قالا: حدثنا هشام بن يوسف،عن ابن جريج،عن عبد الحميد بن جبير بن شيبة، عن صفية بنت شيبة، قالت: أخبرتني أم عثمان بنت أبي سفيان، فذكرته.\n(*) أخرجه أبو داود (١٩٨٤) قال: حدثنا محمد بن الحسن العتكي، قال: حدثنا محمد بن بكر، قال: حدثنا ابن جريج، قال: بلغني عن صفية بنت شيبة بن عثمان، قالت: أخبرتني أم عثمان، فذكرته. مثله.","vol":"3","page":296},{"text":"١٥٩٨ - (ت) علي بن أبي طالب - ﵁ - قال: «نَهى رسولُ الله -ﷺ-: أَنْ تَحْلِقَ الْمَرأةُ رَأسَها» . أخرجه الترمذي (١) .\nوزاد رزينٌ في كتابه في الحجِّ والعمرةِ فقال: «إنما عليها التقصيرُ» .\n_________\n(١) رقم (٩١٤) في الحج، باب ما جاء في كراهية الحلق للنساء، من حديث همام عن قتادة عن خلاس بن عمرو مسندًا بذكر علي ﵁، ومرة مرسلًا من غير ذكر علي، وإسناده حسن، ويشهد له الحديث الذي قبله. قال الترمذي: وروي هذا الحديث عن حماد بن سلمة عن قتادة عن عائشة: أن النبي ﷺ نهى أن تحلق المرأة رأسها. قال: والعمل على هذا عند أهل العلم لا يرون على المرأة حلقًا، ويرون أن عليها التقصير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٩١٤)، والنسائي (٨/١٣٠) قال الترمذي: حدثنا، وقال النسائي: أخبرنا محمد بن موسى الحرشي، قال: حدثنا أبو داود الطيالسي، قال: حدثنا همام، عن قتادة، عن خلاس، فذكره.\n(*) أخرجه الترمذي (٩١٥) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود، عن همام، عن قتادة، عن خلاس نحوه. ولم يذكر فيه (عن علي) .","vol":"3","page":296},{"text":"١٥٩٩ - () عبد الله بن عمر -﵄- قال: «لمَّا حَالَ كُفَّارُ قُرَيْش دونَ رسولِ الله -ﷺ- والبيت، نحَرَ بالحديبية، وحَلَقَ رأسَهُ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في رواية رزين، ولم أقف عليه.","vol":"3","page":296},{"text":"١٦٠٠ - () محمد بن المنكدر -﵀- «أنَّ رسولَ الله -ﷺ- قال: لاَتُوضَعُ النواصي تَذَللًا، إلا لله تعالى، في حجٍّ أو عمرةٍ» . أخرجه (١) . ⦗٢٩٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّواصي): جمع ناصية، وهي شعر مقدَّم الرأس.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو منقطع، فإن محمد بن المنكدر لم يدرك رسول الله ﷺ، وقد توفي سنة ١٣٠ هـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n. في رواية رزين، ولم أقف عليه.","vol":"3","page":296},{"text":"١٦٠١ - (خ م ط ت د) عبد الله بن عمر -﵄- أنَّ رسولَ الله -ﷺ- قال: «اللهم ارْحم المُحَلّقينَ، قالوا: والمقَصِّرينَ يا رسول الله؟ قال: اللهم ارحم المحلقين، قالوا: والمقصرين يا رسول الله؟ قال: والمقصرين» (١) .\nقال البخاري (٢): وقال اللَّيثُ عن نافعٍ: «رَحِمَ الله المُحلِّقين: مرة، أو مَرَّتَيْنِ (٣) .\nوقال عُبَيْدُ الله (٤): حَدَّثني نافع قال في الرابعة: والمُقصِّرينَ» (٥) . ⦗٢٩٨⦘\nوفي روايةِ (٦) قال: «حَلَقَ رسولُ الله -ﷺ-، وحَلَقَ طائِفَةٌ من أصحابهِ، وقَصَّرَ بَعْضُهمْ، فقال رسول الله: رَحِمَ الله المُحَلِّقينَ، مرة أو مَرَّتينِ، ثم قال: والمُقصِّرين» .\nأخرج الأولى: البخاري ومسلم والموطأ وأبو داود، والثانية: مسلم والترمذي (٧) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ارحم المُحَلِّقين): المُحَلِّقُون: الذين حلقوا شعورهم يوم النحر بمنى، والمُقصر: قد ذكر. قال الخطابي: وإنما خص المحلقين بالدعاء ⦗٢٩٩⦘ وقدمهم أولًا؛ لأنه كان أكثر من أحرم مع رسول الله -ﷺ- من الصحابة ليس معهم هدي، وكان النبي -ﷺ- قد ساق الهدي، ومن كان معه هدي فإنه لا يحلق حتى ينحر هديه، فلما أمر من ليس معه هدي أن يحلق ويحل وجدوا من ذلك في أنفسهم، وأحبوا أن يأذن لهم في المُقام على إحرامهم حتى يكملوا الحج، وكانت طاعة رسول الله -ﷺ- أولى بهم، فلما لم يكن لهم بد من الإحلال، كان التقصير في نفوسهم أخف من الحلق، فمالوا إلى التقصير، فلما رأى رسول الله -ﷺ- ذلك أخرهم في الدعاء، وقدم عليهم من حلق وبادر إلى الطاعة ثم جمعهم بعد في الدعاء.\n_________\n(١) قال الحافظ في \" الفتح \": قوله: قال: والمقصرين. كذا في معظم الروايات عن مالك (يعني البخاري عن مالك عن نافع عن ابن عمر) إعادة ذلك الدعاء للمحلقين مرتين، وعطف المقصرين عليهم في المرة الثالثة، وانفرد يحيى بن بكير دون رواة الموطأ بإعادة ذلك ثلاث مرات، نبه عليه ابن عبد البر في \" التقصي \" وأغفله في \" التمهيد \" بل قال فيه: أنهم لم يختلفوا على مالك في ذلك. وقد راجعت أصل سماعي من موطأ يحيى بن بكير فوجدته كما قال في \" التقصي \".\n(٢) تعليقًا.\n(٣) قال الحافظ في \" الفتح \": وصله مسلم، ولفظه: \" رحم الله المحلقين مرة أو مرتين، قالوا: والمقصرين؟، قال: والمقصرين \"، والشك فيه من الليث، وإلا فأكثرهم موافق لما رواه مالك.\n(٤) وهو العمري.\n(٥) قال الحافظ في \" الفتح \": وصلها مسلم من رواية عبد الوهاب الثقفي عنه باللفظ الذي علقه البخاري، وأخرجه أيضًا عن محمد بن عبد الله بن نمير عن أبيه عنه بلفظ \" رحم الله المحلقين، قالوا: والمقصرين؟ ⦗٢٩٨⦘ فذكر مثل رواية مالك سواء، وزاد: قال: رحم الله المحلقين، قالوا: والمقصرين يا رسول الله؟ قال: والمقصرين \"، وبيان أن كونها في الرابعة، أن قوله: والمقصرين، معطوف على مقدر، تقديره: يرحم الله المحلقين، وإنما قال ذلك بعد أن دعا للمحلقين ثلاث مرات صريحًا، فيكون دعاؤه للمقصرين في الرابعة، وقد رواه أبو عوانة في مستخرجه من طريق الثوري عن عبيد الله بلفظ: \" قال في الثالثة: والمقصرين \" والجمع بينهما واضح، بأن من قال: في الرابعة، فعلى ما شرحناه، ومن قال: في الثالثة أراد أن قوله: \" والمقصرين \" معطوف على الدعوة الثالثة، أو أراد بالثالثة مسألة السائلين في ذلك، وكان ﷺ لا يراجع بعد ثلاث كما ثبت، ولو لم يدع لهم بعد ثالث مسألة ما سألوه في ذلك، وأخرجه أحمد من طريق أيوب عن نافع بلفظ \" اللهم اغفر للمحلقين. قالوا: وللمقصرين، حتى قالها ثلاثًا أو أربعًا، ثم قال: والمقصرين \". ورواية من جزم مقدمة على رواية من شك.\n(٦) تعليقًا أيضًا.\n(٧) أخرجه البخاري ٣/ ٤٤٧ في الحج، باب الحلق والتقصير عند الإحلال، ومسلم رقم (١٣٠١) في الحج، باب تفضيل الحلق على التقصير، والموطأ ١ / ٣٩٥ في الحج، باب الحلاق، والترمذي رقم (٩١٣) في الحج، باب ما جاء في الحلق والتقصير، وأبو داود رقم (١٩٧٩) في المناسك، باب الحلق والتقصير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٢٥٦)، وأحمد (٢/٧٩) (٥٥٠٧)، قال: حدثنا روح. وفي (٢/١٣٨) (٦٢٣٤) قال: قرأت على عبد الرحمن، (ح) وحدثنا إسحاق بن عيسى، والبخاري (٢/٢١٣) قال: حدثنا عبد الله بن يوسف، ومسلم (٤/٨١) قال: حدثنا يحيى بن يحيى، وأبو داود (١٩٧٩) قال: حدثنا القعنبي، ستتهم -روح، وعبد الرحمن، وإسحاق بن عيسى، وعبد الله بن يوسف، ويحيى بن يحيى، وعبد الله بن مسلمة القعنبي- عن مالك.\n٢ - وأخرجه أحمد (٢/١٦) (٤٦٥٧) قال: حدثنا يحيى. وفي (٢/١٤١) (٦٢٦٩) قال: حدثنا ابن نُمير، ومسلم (٤/٨١) قال: حدثنا ابن نُمير، قال: حدثنا أبي. (ح) وحدثناه ابن المثنى، قال: حدثنا عبد الوهاب، وابن ماجة (٣٠٤٤) قال: حدثنا علي بن محمد، وأحمد بن أبي الحَواري الدمشقي، قالا: حدثنا عبد الله بن نمير، والنسائي في الكبرى تحفة الأشراف (٨٢١٩) عن أبي قدامة، عُبيدالله بن سعيد، عن يحيى، وابن خزيمة (٢٩٢٩) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب - يعني الثقفي-. ثلاثتهم - يحيى بن سعيد القطان، وعبد الله بن نمير، وعبد الوهاب بن عبد المجيد الثقفي - عن عبيد الله بن عمر.\n٣ - وأخرجه أحمد (٢/٣٤) (٤٨٩٧)، (٢/١٥١) (٦٣٨٤) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب.\n٤ - وأخرجه أحمد (٢/١١٩) (٦٠٠٥) قال: حدثنا هاشم، ومسلم (٤/٨٠) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح، (ح) وحدثنا قتيبة، والترمذي (٩١٣) قال: حدثنا قُتيبة، والنسائي في الكبرى «تحفة الأشراف» (٨٢٦٩) عن قتيبة، أربعتهم - هاشم بن القاسم، ويحيى بن يحيى، ومحمد بن رمح، وقتيبة ابن سعيد- عن الليث.\n٥ - وأخرجه الدارمي (١٩١٢) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان، عن عبد الله.\nخمستهم - مالك، وعبيد الله بن عمر، وأيوب، والليث بن سعد، وعبد الله - عن نافع، فذكره.","vol":"3","page":297},{"text":"١٦٠٢ - (خ م) أبو هريرة - ﵁ - أنَّ رسولَ الله -ﷺ- قال: «اللهم اغْفرْ للمحلِّقين، قالوا: يارسول الله، والْمُقَصِّرين؟ قال: اللهم اغفر للمحلِّقين، قالوا: يا رسول الله، ولِلْمُقَصِّرين؟ قال: [اللهم اغْفِر للمحلقين، قالوا: يا رسول الله، وللْمُقَصِّرين؟ قال:] ولِلْمُقَصرينَ» . أخرجه البخاري ومسلم (١) .\n_________\n(١) أخرجه البخاري ٣/ ٤٤٨ في الحج، باب الحلق والتقصير عند الإحلال، ومسلم رقم (١٣٠٢) في الحج، باب تفضيل الحلق على التقصير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣١) والبخاري (٢/٢١٣) قال: حدثنا عياش بن الوليد. ومسلم (٤/٨١) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، وابن نمير، وأبو كريب، وابن ماجة (٣٠٤٣) قال: حدثنا أبو بكر ابن أبي شيبة، وعلي بن محمد.\nسبعتهم - أحمد بن حنبل، وعياش بن الوليد، وأبو بكر بن أبي شيبة، وزهير بن حرب، وابن نمير، وأبو كريب، وعلي بن محمد - عن محمد بن فضيل، عن عمارة بن القعقاع، عن أبي زرعة، فذكره.\nورواه أيضا عن أبي هريرة عبد الرحمن بن يعقوب:\nأخرجه أحمد (٢/٤١١) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم، ومسلم (٤/٨١) قال: حدثني أمية بن بسطام، قال: حدثنا يزيد بن زريع. قال: حدثنا روح.\nكلاهما - عبد الرحمن بن إبراهيم، وروح - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"3","page":299},{"text":"١٦٠٣ - (م) أم الحصين -﵂- «أنَّها سَمِعَت النبيَّ ⦗٣٠٠⦘ ﷺ- في حَجَّةِ الْوَدَاعِ (١)، دَعَا للْمُحَلِّقينَ ثلاثًا، ولِلْمُقَصِّرينَ مرَّة واحدة» . أخرجه مسلم (٢) .\n_________\n(١) هذا الحديث يدل على أن هذه الواقعة كانت في حجة الوداع، قال النووي في \" شرح مسلم \": هذا هو الصحيح المشهور، وحكى القاضي عياض عن بعضهم أن هذا كان يوم الحديبية حين أمرهم بالحلق، فما فعله أحد لطمعهم بدخول مكة في ذلك الوقت، وذكر عن ابن عباس قال: حلق رجال يوم الحديبية، وقصر آخرون، ثم قال النووي: فلا يبعد أن النبي ﷺ قاله في الموضعين، قال الحافظ في \" الفتح \": بل هو المتعين؛ لتظافر الروايات بذلك في الموضعين إلا أن السبب في الموضعين مختلف، فالذي في الحديبية كان بسبب توقف من توقف من الصحابة عن الإحلال لما دخل عليهم من الحزن، لكونهم منعوا من الوصول إلى البيت مع اقتدارهم في أنفسهم على ذلك، فخالفهم النبي ﷺ وصالح قريشًا على أن يرجع من العام المقبل، فلما أمرهم النبي ﷺ بالإحلال توقفوا، فأشارت أم سلمة أن يحل هو ﷺ قبلهم، ففعل، فتبعوه، فحلق بعضهم، وقصر بعض، وكان من بادر إلى الحلق أسرع إلى امتثال الأمر ممن اقتصر على التقصير، وقد وقع التصريح بهذا السبب في حديث ابن عباس، فإن في آخره عند ابن ماجة وغيره أنهم قالوا: يا رسول الله، ما بال المحلقين ظاهرت لهم بالرحمة؟ قال: لأنهم لم يشكوا.\n(٢) رقم (١٣٠٣) في الحج، باب تفضيل الحلق على التقصير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٧٠)، (٥/٣٨١)، (٦/٤٠٢) قال: حدثنا وكيع. وفي (٦/٤٥٢) قال: حدثنا روح، وفي (٦/٤٠٣) قال: حدثنا حجاج بن محمد. ومسلم (٤/٨١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، وأبو داود الطيالسي، والنسائي في الكبرى -تحفة الأشراف- (١٣/١٨٣١٢) عن محمد بن بشار، عن عبد الرحمن بن مهدي.\nخمستهم -وكيع، وروح، وحجاج، وأبو داود الطيالسي، وعبد الرحمن بن مهدي- عن شعبة، عن يحيى بن حصين، فذكره.","vol":"3","page":299},{"text":"<span data-type=\"title\" id=toc-358>الباب الثامن: في التحلل وأحكامه</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-359>الفصل الأول: في تقديم بعض أسبابه على بعض</span>\n١٦٠٤ - (خ م ط ت د) عبد الله بن عمرو بن العاص -رضي الله ⦗٣٠١⦘ عنهما- أنَّ رسولَ الله -ﷺ- «وقف في حجة الوداع بمنَى للناس يسألونه، فجاء رجلٌ، فقال: لم أَشعُر، فَحلَقْتُ قبل أنْ أَذْبح؟ فقال: أذْبح ولا حَرجَ، فجاء آخر، فقال: لم أشعر، فنحرت قبل أن أرمي؟ قال: أرم، ولا حرج فما سُئِلَ النبيُّ -ﷺ- يومئذ عن شيءٍ قُدِّمَ ولا أُخِّرَ، إلا قال: افْعَلْ، ولا حَرَج» .\nوفي رواية: «أنَّهُ شَهِدَ النبيَّ -ﷺ- يَخطُبُ يوم النَّحْرِ، فقام إليه رجلٌ، فقال: كُنْتُ أحسِبُ أنَّ كذا قبل كذا، ثم قام آخر، فقال: كنت أحسِبُ أنَّ كذا قبل كذا، حَلَقْتُ قبل أَنْ أَنْحَرَ، نحرتُ قبل أَنْ أرميَ، وأشباه ذلك. فقال النبيُّ -ﷺ-، أفْعَلْ، ولا حَرَجَ، لَهُنَّ كُلّهُنَّ، فَمَا سُئِلَ يومئذٍ عن شيءٍ إلا قال: افْعَلْ، ولا حَرَجَ» .\nوفي أخرى قال: «وَقَفَ رسولُ الله -ﷺ- على ناقَتِهِ - ثم ذكر نحوه» .\nوفي أخرى قال: «فما سَمِعْتُهُ سُئِلَ يومئذ عن أمْرٍ ممَّا يَنْسى المرءُ، أو يَجْهَلُ: من تَقديم بَعْضِ الأمُورِ على بَعْضٍ، وأشْباهها، إلا قال رسولُ الله -ﷺ-: افْعَلُوا ذلك، ولا حَرَجَ» .\nوفي أخرى قال: «سمِعْتُ رسولَ الله -ﷺ- وأتاه رُجلٌ يومَ النَّحرِ وهو واقف عند الجمرة - فقال: يا رسول الله، حلقتُ قبل أنْ أرميَ؟ ⦗٣٠٢⦘ قال ارمِ، ولا حَرَجَ، وأَتاه آخر، فقال: إني ذبَحتُ قبلَ أن أرْميَ؟ قال: ارمِ ولا حرج، وأتاه آخر، فقال: إني أفضْتُ إلى البيتِ، قبل أَنْ أرميَ؟ قال: ارْمِ ولا حَرَجَ» . هذه روايات البخاري ومسلم.\nوأخرج الموطأ وأبو داود: الرواية الأولى، إلا أنَّ الموطأ لم يَذْكُرْ «حجَّةَ الْوداعِ» .\nوفي رواية الترمذي مختصرًا: «أنَّ رجلًا سَألَ رسولَ الله -ﷺ-، فقال: حَلَقْتُ قبل أنْ أذْبَح؟ قال: اذْبَحْ؟ ولا حَرَجَ، وسَأَلَهُ آخر، فقال: نحرتُ ولم أرم؟ قال: أرمِ، ولا حَرَجَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا حرج): الحرج: الإثم والضيق.\n_________\n(١) أخرجه البخاري ٣ / ٤٥٤ و٤٥٥ في الحج، باب الفتيا وهو واقف على الدابة، وفي العلم، باب الفتيا وهو واقف على الدابة وغيرها، وباب السؤال عن الفتيا عند رمي الجمار، وفي الأيمان والنذور، باب إذا حنث ناسيًا في الأيمان، ومسلم رقم (١٣٠٦) في الحج، باب من حلق قبل النحر، والموطأ ١ / ٤٢١ في الحج، باب جامع الحج، والترمذي رقم (٩١٦) في الحج، باب ما جاء فيمن حلق قبل أن يذبح، وأبو داود رقم (٢٠١٤) في المناسك، باب فيمن قدم شيئًا قبل شيء في حجه، وأخرجه أيضًا ابن ماجة رقم (٣٠٥١) في المناسك، باب من قدم نسكًا قبل نسك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك الموطأ (٢٧١)، وأحمد (٢/١٩٢) (٦٨٠٠) قال: حدثنا عبد الرحمن، والدارمي (١٩١٤) قال: أخبرنا مُسدد، قال: حدثنا يحيى، والبخاري (١/٣١) قال: حدثنا إسماعيل، وفي (٢/٢١٥) قال: حدثنا عبد الله بن يوسف، ومسلم (٤/٨٢) قال: حدثنا يحيى بن يحيى، وأبو داود (٢٠١٤) قال: حدثنا القعنبي، والنسائي في الكبرى (تحفة الأشراف) (٨٩٠٦) عن عمرو بن علي، عن يحيى بن سعيد، ستتهم - عبد الرحمن، ويحيى بن سعيد، وإسماعيل بن أبي أويس، وعبد الله بن يوسف، ويحيى بن يحيى، وعبد الله بن مسلمة القعنبي - عن مالك بن أنس.\n٢ - وأخرجه الحميدي (٥٨٠)، وأحمد (٢/١٦٠) (٦٤٨٩)، ومسلم (٤/٨٤) قال: حدثناه أبو بكر بن أبي شيبة، وزهير بن حرب، وابن ماجة (٣٠٥١) قال: حدثنا علي بن محمد، والترمذي (٩١٦)، قال: حدثنا سعيد بن عبد الرحمن المخزومي، وابن أبي عمر، والنسائي في الكبرى (تحفة الأشراف) (٨٩٠٦) عن قُتيبة. وابن خزيمة (٢٩٤٩) قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن، تسعتهم -الحميدي، وأحمد بن حنبل، وأبو بكر، وزهير، وعلي، وسعيد، ومحمد بن يحيى بن أبي عمر، وقُتيبة بن سعيد، وعبد الجبار - عن سفيان بن عيينة.\n٣ - وأخرجه أحمد (٢/١٥٩) (٦٤٨٤) قال: حدثنا محمد بن جعفر، وفي (٢/٢٠٢) (٦٨٨٧) قال: حدثنا محمد بن جعفر (ح) وعبد الرزاق. ومسلم (٤/٨٤) قال: حدثنا ابن أبي عمر، وعبد بن حميد، عن عبد الرزاق، والنسائي في الكبرى ٠ (تحفة الأشراف) (٨٩٠٦) عن يعقوب بن إبراهيم الدورقي، عن غُنْدَر كلاهما - محمد بن جعفر غندر، وعبد الرزاق- عن معمر.\n٤ - وأخرجه أحمد (٢/٢١٠) (٦٩٥٧) قال: حدثنا روح. ومسلم (٤/٨٤) قال: حدثني محمد بن عبد الله ابن قُهزاد، قال: حدثنا علي بن الحسن، عن عبد الله بن المبارك، كلاهما - روح بن عبادة، وعبد الله بن المبارك - عن محمد بن أبي حفصة.\n٥ - وأخرجه أحمد (٢/٢١٧) (٧٠٣٢)، والبخاري (٢/٢١٥) قال: حدثنا إسحاق، ومسلم (٤/٨٣) قال: حدثنا حسن الحُلواني ثلاثتهم - أحمد بن حنبل، وإسحاق، وحسن - عن يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح.\n٦- وأخرجه الدارمي (١٩١٣) قال: أخبرنا أبو نُعيم، والبخاري (١/٤٣) قال: حدثنا أبو نعيم، قال: حدثنا عبد العزيز بن أبي سلمة.\n٧ - وأخرجه البخاري (٢/٢١٥) قال: حدثنا سعيد بن يحيى بن سعيد، قال: حدثنا أبي. وفي (٨/١٦٨) قال: حدثنا عثمان بن الهيثم - أو محمد عنه -، ومسلم (٤/٨٣) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى، (ح) وحدثناه عبد بن حميد، قال: حدثنا محمد بن بكر (ح) وحدثني سعيد بن يحيى الأموي، قال: حدثني أبي. وابن خزيمة (٢٩٥١) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى، يعني ابن يونس (ح) وحدثنا محمد بن معمر، قال: حدثنا محمد بن بكر أربعتهم - يحيى بن سعيد، وعثمان، وعيسى، ومحمد بن بكر - عن ابن جريج.\n٨ - وأخرجه مسلم (٤/٨٣) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\n٩ - وأخرجه النسائي في الكبرى (تحفة الأشراف) (٨٩٠٦) عن أحمد بن عمرو بن السرح، عن ابن وهب، عن مالك، ويونس.\nثمانيتهم - مالك، وسفيان بن عيينة، ومعمر، ومحمد بن أبي حفصة، وصالح بن كيسان، وعبد العزيز بن أبي سلمة الماجشون، وابن جريج، ويونس - عن ابن شهاب، عن عيسى بن طلحة بن عبيد الله، فذكره.","vol":"3","page":300},{"text":"١٦٠٥ - (خ م د س) عبد الله بن عباس -﵄- «أنَّ النبي -ﷺ- قِيلَ لَهُ في الذبحِ، والحَلْقِ، والرَّمي، والتَّقْدِيم، والتأْخير؟ ⦗٣٠٣⦘ فقال: لا حَرجَ» . هذه رواية البخاري ومسلم.\nوفي رواية للبخاري أيضًا قال: «كان النبيُّ -ﷺ- يُسألُ يومَ النَّحرِ بمنَى؟ فيقول: لا حَرَجَ، فَسألُه رجلٌ، فقال: حَلَقْتُ قَبَلَ أَنْ أَذبَح؟ فقال: أذْبح، ولا حرج، قال: رَميتُ بعدما أَمْسَيْتُ؟ فقال: لا حَرَجَ» .\nوفي أخرى له «أنَّهُ سُئِلَ عَمَّن حَلَق قَبلَ أنْ يَذْبَحَ، ونحوهِ؟ فقال: لا حَرَجَ، لا حَرَجَ» .\nوفي أخرى له قال: «قال رجلٌ للنبي -ﷺ-: زُرتُ قَبلَ أن أرمي؟ قال: لا حَرَجَ،، قال: حَلَقتُ قبل أن أذَبحَ؟ قال: لا حَرَجَ، قال: ذَبَحْتُ قبل أن أرمي؟ قال: لا حرَجَ» .\nوفي أخرى: «أنَّهُ سُئِلَ في حَجَّتِهِ عن الذَّبحِ قَبْلَ الرَّمي؟ وعن الحلق قَبْلَ الذّبح؟ فَأَوْمأ بيده: لا حَرَجَ» .\nوأخرج أبو داود والنسائي: الرواية الثانية (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٥٣ في الحج، باب إذا رمى بعد ما أمسى أو حلق قبل أن يذبح ناسيًا، وباب الذبح قبل الحلق، وفي العلم، باب من أجاب الفتيا بإشارة اليد، وفي الأيمان والنذور، باب إذا حنث ناسيًا في الأيمان، ومسلم رقم (١٣٠٧) في الحج، باب من حلق قبل النحر، وأبو داود رقم (١٩٨٣) في المناسك، باب الحلق والتقصير، والنسائي ٥ /٢٧٢ في الحج، باب الرمي بعد المساء، وأخرجه أيضًا ابن ماجة رقم (٣٠٤٩) و(٣٠٥٠) في المناسك، باب من قدم نسكًا قبل نسك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٥٨) (٢٣٣٨) قال: حدثنا يحيى بن إسحاق، وفي (١/٢٦٩) (٢٤٢١) قال: حدثنا أبو سعيد. والبخاري (٢/٢١٤) قال: حدثنا موسى بن إسماعيل، ومسلم (٤/٨٤) قال: حدثني محمد بن حاتم، قال: حدثنا بهز، والنسائي في الكبرى (تحفة الأشراف- ٥٧١٣) عن عمرو بن منصور، عن المُعلى بن أسد.\nخمستهم - يحيى بن إسحاق، وأبو سعيد، وموسى، وبهز، والمعلى - عن وهيب، قال: حدثنا عبد الله بن طاووس، عن أبيه، فذكره.","vol":"3","page":302},{"text":"١٦٠٦ - (خ) جابر بن عبد الله -﵄- قال: «سُئِلَ رسولُ ⦗٣٠٤⦘ الله -ﷺ-: عَمَّنْ حَلَقَ قبل أَن يَذَبَح، ونحوه؟ فقال: لا حَرَجَ لا حَرَجَ» . أخرجه البخاري تعليقًا، بعد حديث ابن عباس المذكور (١) .\n_________\n(١) ٣ / ٤٤٦ تعليقًا. قال: وقال حماد عن قيس بن سعد، وعباد بن منصور عن عطاء عن جابر. قال الحافظ في \" الفتح \": هذه الطريق وصلها النسائي والطحاوي والإسماعيلي وابن حبان من طرق عن حماد بن سلمة به نحو سياق عبد العزيز بن رفيع، والطريق الرابعة من طريق عكرمة عن ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١ - أخرجه أحمد (٣/٣٢٦) قال: حدثنا عثمان بن عمر. وعبد بن حميد (١٠٠٤)، والدارمي (١٨٨٦) قال عبد: أخبرنا، وقال الدارمي: حدثنا عبيد الله بن موسى. وابن ماجة (٣٠٥٢) قال: حدثنا هارون بن سعيد المصري، قال: حدثنا عبد الله بن وهب، ثلاثتهم - عثمان، وعبيد الله، وابن وهب- عن أسامة بن زيد.\n٢ - وأخرجه أحمد (٣/٣٨٥) قال: حدثنا حسن بن موسى، وعفان، والنسائي في الكبرى (تحفة الأشراف- ٢٤٧٢) عن أحمد بن سليمان، عن عفان، كلاهما - حسن، وعفان - قالا: حدثنا حماد بن سلمة، عن قيس بن سعد.\nكلاهما - أسامة، وقيس- عن عطاء، فذكره.\nقال الحافظ في الفتح (٣/٤٤٦) تعليقا: هذه الطريق وصلها النسائي والطحاوي والإسماعيلي، وابن حبان من طرق عن حماد بن سلمة به نحو سياق عبد العزيز بن رفيع، والطريق الرابعة من طريق عكرمة عن ابن عباس.","vol":"3","page":303},{"text":"١٦٠٧ - (د) أسامة بن شريك - ﵁ - قال: «خرجت مع رسول الله -ﷺ- حَاجًّا، فكان النَّاسُ يأتُونَهُ، فَمِنْ قَائِلٍ: يا رسول الله، سَعَيْتُ قَبْلَ أنْ أطُوفَ، وأخرْتُ شَيْئًا؟ أو قدمت شيئًا فكان يقول: لا حَرَجَ، إلا على رجلٍ اقْتَرَضَ عِرضَ رجل مُسْلِمٍ وهو ظالمٌ، فذلك الذي حرِجَ وهلك» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اقْتَرَض): الاقتراض: افتعال من القرض، وهو القطع، كأنه يقطع بالمقراض، والمراد به: الغيبة.\n_________\n(١) رقم (٢٠١٥) في المناسك، باب فيمن قدم شيئًا قبل شيء في حجه، وإسناده جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١ - أخرجه أبو داود (٢٠١٥) قال: حدثنا عثمان بن أبي شيبة، وابن خزيمة (٢٧٧٤) قال: حدثنا يوسف بن موسى. كلاهما - عثمان، ويوسف - قالا: حدثنا جرير، عن أبي إسحاق الشيباني.\n٢ - وأخرجه ابن خزيمة (٢٩٥٥) قال: حدثنا محمد بن بشار، قال: حدثني عمرو بن عاصم، قال: حدثنا أبو العوام عمران بن داور القطان، قال: حدثني محمد بن جُحادة.\n- كلاهما -الشيباني، وابن جحادة- عن زياد بن علاقة، فذكره.","vol":"3","page":304},{"text":"١٦٠٨ - (ط) نافع مولى ابن عمر «أنَّ ابن عمر -﵄ - لَقيَ رجلًا من أهله يُقَالُ له: المُجَبَّرِ، قد أفَاضَ، ولم يَحْلِقْ ولم يُقصِّرْ، جَهِلَ ذلك، فأمَرَهُ عبدُ الله بنُ عمر أنْ يَرْجِعَ فَيَحْلِقَ، أوْ يُقَصِّرَ، ثم يرجعَ ⦗٣٠٥⦘ إلى البيت، فَيُفيضَ» (١) . أخرجه الموطأ (٢) .\n_________\n(١) أي: ليأتي بالترتيب المطلوب باتفاق.\n(٢) ١ / ٣٩٧ في الحج، باب التقصير، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٦٦) عن نافع عن عبد الله بن عمر فذكره.","vol":"3","page":304},{"text":"<span data-type=\"title\" id=toc-360>الفصل الثاني: في وقت التحلل وجوازه</span>\n١٦٠٩ - (ط) عبد الله بن عمر -﵄- أنَّ عُمَرَ قال: «مَنْ رَمَى الجمرَةَ، ثم حلَقَ، أَو قَصَّر، ونَحَرَ هَدْيًا - إن كانَ معه - فقد حَلَّ له ما حَرُمَ عليه، إلا النِّساءَ والطِّيب، حتَّى يطوفَ بالبَيْتِ» .\nوفي روايةٍ: «أنَّ عُمَرَ: خَطَبَ النَّاس في عَرَفَةَ، فَعَلَّمَهُمْ أمْرَ الحجِّ، فقال لهم فيما قال: إذا جئْتُمْ مِنَى غَدًا، فمن رَمى الجمرة فقد حَلَّ له ما حَرُمَ على الحاجِّ إلا النِّساء والطِّيبَ، لا يَمسَّ أحدٌ نساءًا ولا طيبًا حتّى يَطُوفَ بالبيت» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤١٠ في الحج، باب الإفاضة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٦) عن نافع وعبد الله بن دينار عن عبد الله بن عمر أن عمر بن الخطاب فذكره.","vol":"3","page":305},{"text":"١٦١٠ - (س) عبد الله بن عباس -﵄- قال: «إذا رَمَى الجمرَةَ فقد حَلَّ لَهُ كُلُّ شيءٍ إلا النّساءَ، قيل: والطِّيبَ؟ قال: أمَّا أنا فقد رأيتُ رسول الله -ﷺ- يتضَمَحُّ بالمسك، أوَ طيبٌ هو؟» . ⦗٣٠٦⦘\nأخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَتَضَمَّخُ): التضمخ بالطيب: الإكثار من استعماله، وظهور أثره عليه.\n_________\n(١) ٥ / ٢٧٧ في الحج، باب ما يحل للمحرم بعد رمي الجمار من حديث الحسن بن عبد الله العرني عن ابن عباس. وأخرجه ابن ماجة أيضًا رقم (٣٠٤١) في المناسك، باب ما يحل للرجل إذا رمى جمرة العقبة. والحسن العرني لم يسمع من ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٣٤) (٢٠٩٠) قال: حدثنا وكيع، وفي (١/٣٤٤) (٣٢٠٤) قال: حدثناوكيع، وعبد الرحمن. وفي (١/٣٦٩) (٣٤٩١) قال: حدثنا يزيد. وابن ماجة (٣٠٤١) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع (ح) وحدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا يحيى بن سعيد، ووكيع، وعبد الرحمن بن مهدي، والنسائي (٥/٢٧٧) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى.\nأربعتهم - وكيع، وعبد الرحمن بن مهدي، ويزيد، ويحيى - عن سفيان، عن سلمة بن كهيل، عن الحسن العرني، فذكره.","vol":"3","page":305},{"text":"١٦١١ - (د) أم سلمة -﵂- قالت: كانت لَيْلَتي التي يَصِيرُ إليَّ فِيها رسولُ الله -ﷺ- مَسَاءَ يومِ النَّحرِ، فصارَ إليَّ، فَدَخَل عَلَيَّ وهبُ بنُ زَمعَةَ، ودَخلَ معه آخرُ من آل أبي أُمَيَّةَ متَقَمِّصَين، فقال رسولُ الله -ﷺ- لِوَهْب: «هل أفَضْت [أبا عبد الله؟]» قال: لا، [والله] يا رسول الله، قال: «انْزع عنك القميص» قال: فَنَزَعه من رأسهِ، ونَزَعَ صاحبُه قَمِيصَهُ من رأسه، ثم قال: ولِمَ يا رسول الله؟ قال: «إنَّ هذا يومٌ قد أُرخِصَ لكم إذا أَنْتُمْ رَمَيْتُمْ الجمْرَةَ: أنْ تَحِلُّوا - يعني: مِنْ كُلِّ شيء، إلا النِّسَاءَ - فإذا أَمْسيْتُمْ قَبلَ أَنْ تَطُوفوا بهذا البيت صِرْتُمْ حُرُمًا كَهَيْئَتِكُم قبل أنْ تَرْمُوا، حتى تَطُوفُوا به» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٩٩) في المناسك، باب الإفاضة في الحج، وفي سنده أبو عبيدة بن عبد الله بن زمعة، فإنه وإن كان قد خرج له مسلم، لم يوثقه أحد. قال ابن القيم في مختصر سنن أبي داود: واستشكله الناس. قال البيهقي: وهذا حكم لا أعلم أحدًا من الفقهاء يقول به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٥) قال: حدثنا محمد بن أبي عدي، وفي (٦/٣٠٣) قال: حدثنا يعقوب، قال: حدثني أبي. وأبو داود (١٩٩٩) قال: حدثنا أحمد بن حنبل، ويحيى بن معين، قالا: حدثنا ابن أبي عدي، وابن خزيمة (٢٩٥٨) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي.\nكلاهما - ابن أبي عدي، وإبراهيم بن سعد والد يعقوب - عن محمد بن إسحاق، قال: حدثني أبو عبيدة بن عبد الله بن زمعة، عن أبيه، وعن أمه زينب أبي سلمة، فذكراه.\n(*) أخرجه أحمد (٦/٣٠٣) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني محمد ابن جعفر بن الزبير عن يزيد بن رومان، عن خالد مولى الزبير بن نوفل. قال: حدثتني زينب بنت أبي سلمة، فذكرته. ليس فيه: «عبد الله بن زمعة» .","vol":"3","page":306},{"text":"١٦١٢ - (خ م س) عمرو بن دينار -﵀- قال: «سَألنا ابنَ عُمَرَ: أَيقَعُ الرَّجُلُ على امْرأتِهِ في العُمرةِ قبلَ أنْ يطوفَ بين الصفا والمروة؟ فقال: قَدِمَ رسولُ الله -ﷺ-، فَطافَ بالبيتِ سبعًا، ثم صَلَّى خَلْفَ المقام رَكْعَتَيْنِ، وطافَ بين الصَّفا والمروةِ وقال: ﴿لقد كان لكم في رسولِ الله أُسوَةٌ حسنَةٌ﴾ [الأحزاب: ٢١] .\nزاد في رواية: وسألتُ جابرَ بْن عبد الله؟ فقال: لا يقرُبُ امرأته، حتى يَطُوفَ بين الصَّفا والمروة» . أخرجه البخاري ومسلم.\nوأخرج النسائي الأولى، ولم يذكر الزيادة (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٩٠ في الحج، باب متى يحل المعتمر، وباب صلى النبي ﷺ لسبوعه ركعتين، وباب من صلى ركعتي الطواف خلف المقام، وباب ما جاء في السعي بين الصفا والمروة، وفي القبلة، باب قوله تعالى: ﴿واتخذوا من مقام إبراهيم مصلى﴾، ومسلم رقم (١٢٣٤) في الحج، باب ما يلزم من أحرم بالحج، والنسائي ٥ /٢٢٥ في الحج، باب طواف من أهل بعمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٦٦٨)، وأحمد (٢/١٥) (٤٦٤١)، (٣/٣٠٩)، والبخاري (١/،١٠٩ ٣/٨) قال: حدثنا الحميدي، وفي (٢/١٨٩) قال: حدثنا قتيبة بن سعيد.\nوفي (٢/١٩٤) قال: حدثنا علي بن عبد الله، ومسلم (٤/٥٣) قال: حدثني زهير بن حرب، والنسائي (٥/٢٢٥) قال: أخبرنا محمد بن منصور، وفي (٥/٢٣٥) قال: أخبرنا قتيبة، وفي الكبرى تحفة الأشراف (٧٣٥٢) قال عن عبد الله بن محمد بن عبد الرحمن الزهري، وابن خزيمة (٢٧٦٠) قال: حدثنا عبد الجبار بن العلاء، ثمانيتهم - الحميدي، وأحمد، وقتيبة، وعلي بن عبد الله المديني، وزهير بن حرب، ومحمد بن منصور، وعبد الله بن محمد بن عبد الرحمن الزهري، وعبد الجبار بن العلاء - عن سفيان بن عيينة.\n٢ - وأخرجه أحمد (٢/٨٥) (٥٥٧٣) قال: حدثنا محمد بن جعفر، والدارمي (١٩٣٧) قال: أخبرنا هاشم ابن القاسم، والبخاري (٢/١٨٩) قال: حدثنا آدم، والنسائي (٥/٢٣٧) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، ثلاثتهم - محمد بن جعفر، وهاشم بن القاسم، وآدم بن أبي إياس- قالوا: حدثنا شعبة.\n٣ - وأخرجه أحمد (٢/١٥٢) (٦٣٩٨) قال: حدثنا روح. والبخاري (٢/١٩٥) قال: حدثنا المكي بن إبراهيم، ومسلم (٤/٥٣) قال: حدثنا عبد بن حميد، قال: أخبرنا محمد بن بكر. ثلاثتهم - روح بن عبادة، والمكي بن إبراهيم، ومحمد بن بكر - عن ابن جريج.\n٤ - وأخرجه مسلم (٤/٥٣)، قال: حدثنا يحيى بن يحيى، وأبو الربيع الزهراني، عن حماد بن زيد.\n٥- وأخرجه ابن ماجة (٢٩٥٩) قال: حدثنا علي بن محمد، وعمرو بن عبد الله، قالا: حدثنا وكيع، عن محمد بن ثابت العبدي.\nخمستهم - سفيان بن عيينة، وشعبة، وابن جريج، وحماد بن زيد، ومحمد بن ثابت العبدي - عن عمرو ابن دينار، فذكره.\n(*) في رواية محمد بن جعفر، وهاشم بن القاسم، عن شعبة، قال: وأخبرني أيوب، عن عمرو بن دينار، عن ابن عمر، أنه قال: هو سُنَّة.","vol":"3","page":307},{"text":"١٦١٣ - (خ م) عبد الله بن عباس -﵄- كان يقول: «لا يطُوفُ بالبيت حاجٌّ ولا غَيْرُ حاجٍّ إلا حلَّ، قيل لعَطاءٍ: مِنْ أيْنَ يقولُ ذلك؟ قال: من قول الله ﷿: ﴿ثُمَّ مَحِلُّها إلى البَيْتِ الْعَتيقِ﴾ [الحج: ٣٣]، قيل: فإن ذلك بعد المُعرَّفِ؟ فقال: كان ابنُ عبَّاسٍ يقول: هو بعد المُعَرَّفِ وقَبْلَهُ، وكان يأخْذُ ذلك من أمر رسول الله -ﷺ ⦗٣٠٨⦘ حين أمَرَهُمْ أنْ يَحِلُّوا في حَجَّةِ الوداع» (١) .\nوفي رواية «قال: قال له رجلٌ مِن بني الْهُجَيم: ما هذه الفُتيَا (٢) التي تَشَغَّفَتْ - أو تشَعَّبَتْ - بالناس (٣): إنَّ مَنْ طافَ بالبيتِ فقد حلَّ؟ فقال: سُنَّةُ نبيِّكم -ﷺ-، وإنْ رَغِمْتُم» .\nوفي أخرى: قال: «قيل لابن عباسٍ: إنَّ هذا الأمرَ قد تفَشَّغَ النَّاسَ.. وذكر الحديث» . أخرجه البخاري ومسلم (٤) . ⦗٣٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُعَرَّف): المعرف: شهود عرفة في الحج.\n(تشغفت): أي دخلت شغاف قلوبهم - وهو حجاب القلب - فشغلتها.\n(تشعبت): تفرقت بهم، وأخذتهم كل مأخذ من الآراء والمذاهب.\n(تفشغ) الأمر: إذا انتشر وظهر.\n_________\n(١) قال النووي في \" شرح مسلم \": وهذا الذي ذكره ابن عباس هو مذهبه، وهو خلاف مذهب الجمهور من السلف والخلف، فإن الذي عليه العلماء كافة سوى ابن عباس أن الحاج لا يتحلل بمجرد طواف القدوم، بل لا يتحلل حتى يقف بعرفات ويرمي ويحلق ويطوف طواف الزيارة، فحينئذ يحصل له التحللان، ويحصل التحلل الأول باثنين من هذه الثلاثة التي هي رمي جمرة العقبة، والحلق، والطواف.\n(٢) يقال: فتيا وفتوى.\n(٣) قال النووي في \" شرح مسلم \": قوله لابن عباس: ما هذا الفتيا التي قد تشغفت أو تشغبت بالناس. وفي الرواية الأخرى: إن هذا الأمر قد تفشغ بالناس. أما اللفظة الأولى [تشغفت]: فبشين ثم غين معجمة ثم فاء، والثانية [تشغبت]: كذلك لكن بدل الفاء باء موحدة، والثالثة [تفشغ]: بتقديم الفاء وبعدها شين ثم غين. ومعنى هذه الثالثة: انتشرت وفشت بين الناس. وأما الأولى فمعناها: علقت بالقلوب وشغفوا بها. وأما الثانية: فرويت أيضًا بالعين المهملة وممن ذكر الروايتين فيها - المعجمة والمهملة - أبو عبيد، والقاضي عياض. ومعنى المهملة: أنها فرقت مذاهب الناس وأوقعت الخلاف بينهم. ومعنى المعجمة: خلطت عليهم أمرهم.\n\n(٤) أخرجه البخاري ٨ / ٨١ في المغازي، باب حجة الوداع، ومسلم رقم (١٢٤٤) و(١٢٤٥) في الحج، باب تقليد الهدي وإشعاره عند الحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢٢٧٥) قال: حدثني عمرو بن علي، قال: حدثني يحيى بن سعيد، ومسلم (٤/٥٨) قال: حدثنا إسحاق بن إبراهيم قال: أخبرنا محمد بن بكر، كلاهما - يحيى بن سعيد، ومحمد بن بكر - عن ابن جريج، قال: حدثني عطاء فذكره.","vol":"3","page":307},{"text":"١٦١٤ - (ط) عائشة -﵂- «كانت تقول: المحرِم لايُحِلُّهُ شيءٌ، إلا البيتُ» . أخرجه الموطأ (١) .\n_________\n(١) رواه مالك عن يحيى بن سعيد بن قيس بن مالك بن النجار أنه بلغه عن عائشة ١ / ٣٦١ في الحج، باب ما جاء فيمن أحصر بغير عدو، وإسناده منقطع، فإن يحيى بن سعيد لم يدرك عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٣٩٤) .","vol":"3","page":309},{"text":"١٦١٥ - (خ م ط د س) حفصة أم المؤمنين -﵂- قالت: «إنَّ النبيَّ -ﷺ- أمَر أزْواجَهُ أنْ يَحْلِلْنَ عَامَ حَجَّةِ الوَداع، قالت حَفْصَةُ: فقلتُ: فما يَمْنَعُك أنْ تَحِلَّ؟ قال: إنِّي لَبّدْتُ رأْسي، وقَلّدْتُ هَدْيي، فلا أحِلُّ حتى أنْحَرَ هَدْيي» .\nوفي رواية: أنَّ حَفصةَ قالت: «قلتُ للنبيِّ -ﷺ-. ما شأْنُ النَّاس حلُّوا ولَمْ تَحِلَّ من عُمْرِتكَ؟ قال: إني قَلَّدْتُ هَدْيي، ولَبَّدتُ رَأْسي»، ⦗٣١٠⦘ فلا أَحِلُّ حتى أَحِلَّ من الحجِّ» .\nوفي رواية: «فلا أُحِلُّ حتى أَنْحَرَ» . هذه روايات البخاري ومسلم.\nوأخرج منها الموطأ وأبو داود الرواية الآخرة. وأخرج النسائي منها الرواية الثانية (١) .\n_________\n(١) أخرجه البخاري ٣ / ٣٤٣ في الحج، باب التمتع والإقران والإفراد في الحج، وباب قتل القلائد للبدن والبقر، وباب من لبد رأسه عند الإحرام وحلق، وفي المغازي، باب حجة الوداع، وفي اللباس، باب التلبيد، ومسلم رقم (١٢٢٩) في الحج، باب بيان أن القارن لا يتحلل إلا في وقت تحلل الحاج المفرد، والموطأ ١ / ٣٩٤ في الحج، باب ما جاء في النحر في الحج، وأبو داود رقم (١٨٠٦) في المناسك، باب في الإقران، والنسائي ٥ / ١٣٦ في الحج، باب التلبيد عند الإحرام، وباب تقليد الهدي، وأخرجه ابن ماجة أيضًا رقم (٣٠٤٦) في المناسك، باب من لبد رأسه، وأحمد في المسند ٦ / ٢٨٣ و٢٨٤ و٢٨٥ و٢ / ١٢٤ من حديث عبد الله بن عمر ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٢٥٦)، وأحمد (٦/٢٨٣) قال: حدثنا يحيى بن سعيد، عن عبيد الله. وفي (٦/٢٨٤) قال: حدثنا عبد الرحمن بن مهدي، عن مالك، وفي (٦/٢٨٥) قال: حدثنا أبو اليمان، قال: حدثنا شعيب، يعني ابن أبي حمزة. (ح) وحدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن ابن إسحاق، والبخاري (٢/، ١٧٥ ٧/٢٠٩) قال: حدثنا إسماعيل، قال: حدثني مالك، وفي (٢/، ١٧٥ ٢١٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٢/٢٠٧) قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله، وفي (٥/٢٢٢) قال: حدثني إبراهيم بن المنذر، قال: أخبرنا أنس بن عياض، قال: حدثنا موسى بن عقبة، ومسلم (٤/٥٠) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك، (ح) وحدثناه ابن نمير، قال: حدثنا خالد بن مخلد، عن مالك. (ح) وحدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد، عن عبيد الله، (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، قال: حدثنا عبيد الله، (ح) وحدثنا ابن أبي عمر، قال: حدثنا هشام بن سليمان المخزومي، وعبد المجيد، عن ابن جريج، وأبو داود (١٨٠٦) قال: حدثنا القعنبي، عن مالك، وابن ماجة (٣٠٤٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن عبيد الله بن عمر، والنسائي (٥/١٣٦) قال: أخبرنا عبيد الله ابن سعيد، قال: حدثنا يحيى، عن عبيد الله، وفي (٥/١٧٢) قال: أخبرنا محمد بن سلمة، قال: أنبأنا ابن القاسم، قال: حدثني مالك.\nستتهم - مالك، وعبيد الله بن عمر، وشعيب، ومحمد بن إسحاق، وموسى بن عقبة، وابن جريج - عن نافع، عن عبد الله بن عمر، فذكره.\n(*) في روايتي يحيى بن يحيى وأبي بكر بن أبي شيبة عند مسلم عن عبد الله بن عمر أن حفصة - ﵃ - زوج النبي قالت يا رسول الله.","vol":"3","page":309},{"text":"١٦١٦ - (م) عبد الله بن عباس -﵄- قال: «أهلَّ النبيُّ -ﷺ- بعمرةٍ، وأهَلَّ أَصحابُهُ بحجٍّ، فلم يَحلَّ النبيُّ ومَنْ سَاقَ الهديَ من أصحابه، وحَلَّ بَقيَّتهم، وكان طلحةُ بنُ عُبَيْدِ الله فيمن سَاقَ الهَديَ، فلم يَحِلَّ» .\nوفي رواية: «فكان مِمَّنْ لم يكن معه هديٌ طلحةُ بنُ عبيد الله، ورجلٌ آخرُ، فأحلا» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٢٣٩) في الحج، باب في متعة الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٤٠) (٢١٤١) قال: حدثنا محمد بن جعفر، وروح، ومسلم (٤/٥٦) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (ح) وحدثناه محمد بن بشار، قال: حدثنا محمد - يعني ابن جعفر - وأبو داود (١٨٠٤) قال: حدثنا ابن معاذ، قال: أخبرنا أبي، والنسائي (٥/١٨١) قال: حدثنا محمد بن بشار، قال: حدثنا محمد.\nثلاثتهم - محمد بن جعفر، وروح، ومعاذ، قالوا: حدثنا شعبة، عن مسلم القري، فذكره.","vol":"3","page":310},{"text":"١٦١٧ - (د) الربيع بن سبرة بن معبد الجهني عن أبيه - ﵁ ⦗٣١١⦘ قال: «خرجنا مع رسول الله -ﷺ-: حتى إذا كُنَّا بعُسفَانَ قال له سُراقةُ ابن مالك المُدْلجيُّ: يا رسول الله، اقضِ لنا قضاءَ قومٍ كأنّما ولدِوُا اليومَ فقال: إنَّ الله ﷿ قد أدخَلَ عليكم في حَجكم هذا عُمْرَةً، فإذا قَدمْتُمْ، فمن تطَوَّفَ بالبيت وبين الصفا والمروة فقد حَلَّ، إلا مَنْ كان معه هَدْيٌ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٨٠١) في الحج، باب في الإقران، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٠٤) قال: حدثنا عبد الرزاق قال: حدثنا معمر، والدارمي (١٨٦٤) قال: أخبرنا جعفر بن عون، وأبو داود (١٨٠١) قال: حدثنا هناد بن السري، قال: حدثنا ابن أبي زائدة.\nثلاثتهم - معمر، وجعفر، وابن أبي زائدة - عن عبد العزيز بن عمر بن عبد العزيز عن الربيع فذكره.","vol":"3","page":310},{"text":"١٦١٨ - (خ م) محمد بن عبد الرحمن بن أبي بكر -﵄- «أنَّ رَجُلًا من أَهَل العراقِ قال له: سَلَ لي عُرْوَةَ بْنَ الزُّبير عن رجلٍ يُهِلُّ بالحجِّ فإذا طافَ بالبيت: أيَحِلُّ، أم لا؟ فإن قال لك: لا يَحِل، فقل له: إنَّ رجلًا يقولُ ذلك، قال: فسألته؟ فقال: لا يَحِلُّ مِنْ أهَلَّ بالحجِّ إلا بالحجِّ، فَقلتُ: إنَّ رجلًا كان يقول ذلك، قال: بئسَما قال: فَتَصدَّاني الرَّجُلُ (١) . فسألَني؟ فحدَّثتُه، قال: فقل له: إنَّ رجلًا كان يُخْبِرُ: أنَّ رسولَ الله -ﷺ- قد فعلَ ذلك، وما شَأْنُ أسماء والزبير فَعَلا ذلك؟ فذكرتُ له ذلك، فقال: مَنْ هذا؟ فقلتُ: لا أدري، فقال: فما بَالُهُ لا يأتيني بنفسه يسألُني، أظُنُّهُ: عِرَاقيًّا؟ قلتُ: لا أدري: قال: فإنه قد كَذَب، قد حَجَّ رسولُ الله -ﷺ ⦗٣١٢⦘ فأخبَرْتني عائشَةُ: أَنَّ أَولَ شيء بَدَأ به حين قَدِمَ مكة: أنَّه تَوَضَّأ، ثم طافَ بالبيت. ثم حجَّ أبو بَكُرٍ، فكان أولَ شيء، بدأ به: الطوافُ، ثم لم تكن عمرةٌ (٢)، ثم معاويةُ وعبد الله بْنُ عمر، ثم حَجَجْتُ مع ابن الزُّبَيرِ بن العَوَّامِ، فكان أولَ شيء بدأ به: الطواف بالبيت، ثم لم تكن عمرة، ثم رأيتُ المهاجرين والأنصار يفعلون ذلك، ثم لم تكن عمرة، ثم آخرُ مَنْ رأيتُ فعل ذلك: ابنُ عمر، ثم لم يَنْقُضْها بعمرةٍ، وهذا ابنُ عمر عندهم، أفَلا يسألونه؟ ولا أحدٌ ممن مَضى، ما كانوا يبدؤون بشيء حين يضعون أقْدَامَهُم (٣) أول من الطواف بالبيت، ثم لا يَحِلُّون، قد رأيت أمي وخالتي حين تَقْدَمان لا تبدآن بشيء أولَ من الطواف بالبيت، يطوفان به، ثم لا تَحِلان، وقد أخبَرَتني أُمي: أنها أقبلَت هي وأُختُها، والزُّبير، وفلان، وفلان، بعمرةٍ ⦗٣١٣⦘ قَطٌّ، فلَمَّا مَسَحوا الركْنَ حَلُّوا (٤) وقد كذب فيما ذَكَر من ذلك» . أخرجه البخاري ومسلم.\nوفي رواية: نحوهُ مُخْتصرًا، وفيه: ذِكْرُ عمر وعثمان، مثل أبي بكرٍ ولم يذكر في أولها: حديث العراقي (٥) .\n_________\n(١) قال النووي في \" شرح مسلم \": \" فتصداني الرجل \" أي: تعرض لي، هو في جميع النسخ \" تصداني \" بالنون، والأشهر في اللغة: تصدى لي.\n(٢) في نسخ مسلم المطبوعة: ثم لم يكن غيره. قال النووي في \" شرح مسلم \": هكذا هو في جميع النسخ (غيره) بالغين المعجمة والياء. قال القاضي عياض: كذا هو في جميع النسخ. قال: وهو تصحيف، وجوابه: \" ثم لم تكن عمرة \" بضم العين المهملة وبالميم. وكأن السائل لعروة إنما سأله عن فسخ الحج إلى العمرة على مذهب من رآه، واحتج بأمر النبي ﷺ لهم بذلك في حجة الوداع، فأعلمه عروة: أن النبي ﷺ لم يفعل ذلك بنفسه، ولا من جاء بعده. هذا كلام القاضي.\n\n(٣) قال النووي في \" شرح مسلم \": فيه: أن المحرم بالحج إذا قدم إلى مكة ينبغي له أن يبدأ بطواف القدوم، ولا يفعل شيئًا قبله، ولا يصلي تحية المسجد، وهذا كله متفق عليه عندنا. وقوله: \" يضعون أقدامهم \" يعني: يصلون مكة. وقوله: \" ثم لا يحلون \" فيه: التصريح بأنه لا يجوز التحلل بمجرد طواف القدوم كما سبق.\n(٤) قال النووي في \" شرح مسلم \": قوله: \" فلما مسحوا الركن حلوا \" هذا متأول عن ظاهره، لأن الركن: هو الحجر الأسود، ومسحه يكون في أول الطواف، ولا يحصل التحلل بمجرد مسحه بإجماع المسلمين. فلما مسحوا الركن، وأتموا طوافهم، وسعيهم، وحلقوا، أو قصروا: حلوا. ولا بد من تقدير هذا المحذوف، وإنما حذفته للعلم به. وقد أجمعوا على أنه لا يتحلل قبل إتمام الطواف.\nومذهبنا ومذهب الجمهور: أنه ليس بواجب، ولا حجة لهذا القائل في هذا الحديث؛ لأن ظاهره غير مراد بالإجماع، فيتعين تأويله كما ذكرنا، ليكون موافقًا لباقي الأحاديث.\nثم قال: والمراد بالماسحين: من سوى عائشة، وإلا فعائشة لم تمسح الركن قبل الوقوف بعرفات في حجة الوداع؛ بل كانت قارنة، ومنعها الحيض من الطواف قبل يوم النحر، وهكذا قول أسماء بعد هذا: \" اعتمرت أنا وأختي عائشة والزبير وفلان وفلان، فلما مسحنا البيت أحللنا، ثم أهللنا بالحج \" المراد به أيضًا: من سوى عائشة، وهكذا تأوله القاضي عياض، والمراد: الإخبار عن حجتهم مع النبي ﷺ: حجة الوداع، على الصفة التي ذكرت في أول الحديث، وكان المذكورون سوى عائشة محرمين بالعمرة، وهي عمرة الفسخ، التي فسخوا الحج إليها، وإنما لم تستثن عائشة لشهرة قصتها.\nقال القاضي عياض: وقيل: يحتمل أن أسماء أشارت إلى عمرة عائشة التي فعلتها بعد الحج، مع أخيها عبد الرحمن من التنعيم.\n(٥) أخرجه البخاري ٣ / ٣٩٧ في الحج، باب الطواف على وضوء، وباب طاف بالبيت إذا قدم مكة قبل أن يرجع إلى بيته، ومسلم رقم (١٢٣٥) في الحج، باب ما يلزم من طاف بالبيت وسعى من البقاء على الإحرام وترك التحلل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٢/١٨٦) قال: حدثنا أصبغ. وفي (٢/١٩٢) قال: حدثنا أحمد بن عيسى. ومسلم (٤/٥٤) قال: حدثني هارون بن سعيد الأيلي، وابن خزيمة (٢٦٩٩) قال: حدثنا أحمد بن عبد الرحمن بن وهب.\nأربعتهم - أصبغ، وأحمد بن عيسى، وهارون، وأحمد بن عبد الرحمن - عن ابن وهب، قال: أخبرني عمرو بن الحارث، عن محمد بن عبد الرحمن بن نوفل القرشي، فذكره.","vol":"3","page":311},{"text":"١٦١٩ - (م س) أسماء بنت أبي بكر الصديق -﵄- قالت: خرجنا مع رسولِ الله -ﷺ- مُحْرِمينَ، فلما قَدِمنا مكة، قال رسولُ الله: «مَنْ كان معه هديٌ فَليقِمْ على إحْرَامِهِ، ومن لم يكُن معه هديٌ فَلْيَحْلِلْ، فلم يكن معِي هَديٌ. فَحَلَلْتُ، وكان مع الزبير هَديٌ، فلم يِحلَّ، قالت: فَلَبسْتُ ثيابي، ثم خرجت، فَجَلَسْتُ إلى جَنْبِ الزُّبيرِ، فقال لي: قومي عَنِّي (١) . فقلتُ: أتخْشى أنْ أثِبَ عليك؟» .\nوفي رواية: قالت: «قَدِمنا مع رسولِ الله -ﷺ-، مُهِلِّين بالحج - وذكر الحديث - قال: فقال: اسَتَرْخي عَني، استرخي عني» (٢) .\nأخرجه مسلم والنسائي، إلا أن عند النسائي «استأخِري عني» (٣) .\n_________\n(١) إنما أمرها بالقيام مخافة من عارض قد يبدر منه: كلمس بشهوة أو نحوه، فإن اللمس بشهوة حرام في الإحرام، فاحتاط لنفسه بمباعدتها، من حيث إنها زوجة متحللة، تطمع بها النفس. قاله النووي.\n(٢) قال النووي في \" شرح مسلم \": \" استرخي عني: هكذا هو في النسخ مرتين. أي: تباعدي.\n(٣) أخرجه مسلم رقم (١٢٣٦) في الحج، باب ما يلزم من طاف بالبيت وسعى، والنسائي ٥ / ٢٤٦ في الحج، باب ما يفعل من أهل بعمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٥٠) قال: حدثنا يونس، قال: حدثنا عمران بن يزيد، وفي (٦/٣٥١) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج (ح) وروح، قال: حدثنا ابن جريج، ومسلم (٤/،٥٤ ٥٥) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا محمد بن بكر، قال: أخبرنا ابن جريج، (ح) وحدثني زهير ابن حرب، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج، (ح) وحدثني عباس بن عبد العظيم العنبري، قال: حدثنا أبو هشام المغيرة بن سلمة المخزومي، قال: حدثنا وهيب، وابن ماجة (٢٩٨٣) قال: حدثنا بكر بن خلف أبو بشر، قال: حدثنا أبو عاصم، قال: أنبأنا ابن جريج، والنسائي (٥/٢٤٦) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا أبو هاشم، قال: حدثنا وهيب بن خالد.\nثلاثتهم - عمران بن يزيد، وابن جريج، ووهيب - قالوا: حدثنا منصور بن عبد الرحمن، عن أمه صفية بنت شيبة، فذكرته.","vol":"3","page":314},{"text":"١٦٢٠ - (ط) مالك بن أنس -﵀- عن ربيعة بن أبي عبد الرحمن (١) قال: جاء رجلٌ إلى القاسم بن محمد فقال: «إنِّي أفضْتُ، ⦗٣١٥⦘ وأَفَضْتُ معي بأهلي، ثم عدلتُ إلى شِعْب، فذهبتُ لأدنُوَ منها، فقالت: إني لم أُقَصِّرْ من شعري بَعدُ، فأخذتُ من شعرها بأسْناني، ثم وقَعْتُ بها، فضحك القاسمُ، فقال: مُرْها فَلْتأْخُذ بالْجلَمَيْن (٢) من شعرها» .\nقال مالك: وأنا أستحبُّ أن يُهراق في مثل هذا دمٌ، لقول ابن عباس: «مَنْ نَسيَ من نُسُكه شيئًا فَليُهْرِق دمًا» . أخرجه الموطأ (٣) .\n_________\n(١) هو ربيعة بن أبي عبد الرحمن فروخ التيمي أبو عثمان المدني المعروف بـ: ربيعة الرأي، وهو ثقة فقيه مشهور.\n(٢) في الصحاح: الجلم - بالتحريك -: الذي يجز به، وهما جلمان.\n(٣) ١ / ٣٩٧ في الحج، باب التقصير، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٦٦) عن ربيعة بن أبي عبد الرحمن أن رجلا فذكره.","vol":"3","page":314},{"text":"١٦٢١ - (ط) نافع - مولى ابن عمر أنَّ ابن عمر -﵄- كان يقول: «المرأة المُحْرِمة: إذا أَحْلَّتْ لم تمتَشِط حتَّى تأخُذ من قُرُون رَأسِها، وإن كان لها هَدي لم تأخُذْ من شَعْرِها شيئًا حتى تَنْحَرَ هَدْيَهَا» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قُرون رأسها): قرون الرأس: هي الضفائر من الشعر.\n_________\n(١) ١ / ٣٨٧ في الحج، باب جامع الهدي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٢/٤٤٦) عن نافع أن عبد الله بن عمر فذكره.","vol":"3","page":315},{"text":"١٦٢٢ - (د) عبد الله بن عباس -﵄- أن رسولَ الله -ﷺ- قال: «إذا أهَلَّ الرَّجُلُ بالحجّ، ثم قدِمَ مَكَّةَ، وطاف بالبيت وبين الصفا والمروة، فقد حَلَّ، وهي عمرةٌ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٧٩١) قال: حدثنا عبيد الله بن معاذ، قال: حدثني أبي، قال: حدثنا النهاس عن عطاء فذكره.","vol":"3","page":315},{"text":"<span data-type=\"title\" id=toc-361>الباب التاسع: في الهدي، والأضاحي</span>، وفيه اثنا عشر فصلًا\n<span data-type=\"title\" id=toc-362>الفصل الأول: في إيجابها واستنانها</span>\n١٦٢٣ - (ت د س) مخنف بن سليم - ﵁ - قال: «كُنَّا وقوفًا مع رسول الله -ﷺ- بعرفةَ، فسمعته يقول: يا أيها الناسُ، إنَّ على [أهلِ] كُلِّ بيتٍ في كل عام أضحِية وعتِيرة، هل تَدْرُونَ: ما العتيرةُ؟ هي التي تُسَمُّونَها الرَّجبيَّة» . أخرجه الترمذي وأبو داود والنسائي (١) . ⦗٣١٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَتيرة): كانت العرب تنذر النذور فتقول: إن كان كذا وكذا، أو بلغ شأوه كذا وكذا: فعليه أن يذبح منها من كل عشرة كذا في رجب، وكانت تُسمى: العتائر. واحدها: عتيرة. والعتيرة منسوخة، وإنما كان ذلك في صدر الإسلام. قال الخطابي: العتيرة تفسيرها في هذا الحديث: شاة تُذبح في رجب، هذا هو الذي يشبه معنى الحديث، ويليق بحكم الدين، وأما العتيرة التي كانت تَعْتِرها الجاهلية، فهي الذبيحة تُذبح للأصنام فيصب دمها على رأسها.\n(الرَّجَبية): هي العتيرة، وهي منسوبة إلى رجب.\n_________\n(١) أخرجه الترمذي رقم (١٥١٨) في الأضاحي، باب ١٧، وأبو داود رقم (٢٧٨٨) في الضحايا، باب ما جاء في إيجاب الأضاحي، والنسائي ٧ / ١٦٧ و١٦٨ في الفرع والعتيرة، وأخرجه ابن ماجة أيضًا رقم (٣١٢٥) في المناسك، باب الأضاحي واجبة هي أم لا؟ وأحمد في المسند ٤ / ٢١٥، وفي سنده أبو رملة عامر شيخ لابن عون لا يعرف، ولكن قد جاء الحديث من وجه آخر عن عبد الرزاق عن مخنف بن سليم، فيقوى، ولذلك قال الترمذي: حديث حسن غريب. وقال الحافظ في \" الفتح \": رواه أحمد والأربعة بسند قوي.\nوقد احتج بهذا الحديث من قال بوجوب الأضحية وكذلك حديث \" من وجد سعة لأن يضحي فلم يضح فلا يقربن مصلانا \" رواه أحمد وابن ماجة والحاكم وغيرهم، وهو حديث حسن، وهذان الحديثان وما في معناهما حجة من قال بوجوب الأضحية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢١٥) قال: حدثنا محمد بن أبي عدي، وفي (٥/٧٦) قال: حدثنا معاذ بن معاذ، وأبو داود (٢٧٨٨) قال: حدثنا مسدد، قال: حدثنا يزيد، (ح) وحدثنا حميد بن مسعدة، قال: حدثنا بشر، وابن ماجة (٣١٢٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا معاذ بن معاذ، والترمذي (١٥١٨) قال: حدثنا أحمد بن منيع، قال: دحثنا روح بن عبادة. والنسائي (٧/١٦٧) قال: أخبرنا عمرو بن زرارة، قال: حدثنا معاذ، وهو ابن معاذ.\nخمستهم - ابن أبي عدي، ومعاذ بن معاذ، ويزيد بن زريع، وبشر بن المفضل، وروح - عن عبد الله بن عون، عن أبي رملة، فذكره.\n(*) أخرجه أحمد (٥/٧٦) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني عبد الكريم، عن حبيب بن مخنف، قال: انتهيت إلى النبي -ﷺ- يوم عرفة ... فذكر الحديث.\nكذا وقع هذا الإسناد في مسند أحمد. تحت ترجمة: حديث حبيب بن مخنف - ﵁ -، والصواب أن هذا الحديث من رواية - حبيب بن مخنف، عن أبيه - هكذا جاء على الصواب في مصنف عبد الرزاق (٤/٣٨٦) (٨١٥٩) . وهو شيخ أحمد في هذا الحديث، وانظر «تعجيل المنفعة» الترجمة (١٧٧)، ولكن ذكره ابن أبي حاتم في الجرح والتعديل (٣/١٠٨) (٤٩٨) وقال: قال عبد الرزاق: لا أدري (عن أبيه) أم لا. وانظر أيضا «النكت الظراف على تحفة الأشراف» (٨/١١٢٤٤) .","vol":"3","page":316},{"text":"١٦٢٤ - (ت) عبد الله بن عمر -﵄- أن رجلًا سَألَ ابنَ عمر عن الأُضْحِيةِ: أوَاجبةٌ هي؟ فقال: «ضَحى رسولُ الله -ﷺ- والمسلمون، فَأعَدَها عليه، فقال: أتَعقِل؟ ضَحَّى رسولُ الله -ﷺ- والمسلمون» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٠٦) في الأضاحي، باب الدليل على أن الأضحية سنة، وأخرجه ابن ماجة أيضًا رقم (٣١٢٤) في الأضاحي، باب الأضاحي واجبة هي أم لا؟ من حديث حجاج بن أرطأة عن جبلة بن سحيم عن عبد الله بن عمر، والحجاج بن أرطأة، صدوق كثير الخطأ والتدليس لكن تابعه عند ابن ماجة رقم (٣١٢٤) عبد الله بن عون عن محمد بن سيرين قال: سألت ابن عمر عن الضحايا، أواجبة هي؟ قال: ضحى رسول الله ﷺ والمسلمون من بعده، وجدت به السنة فهو به حسن، ولذلك ⦗٣١٨⦘ قال الترمذي: حديث حسن، وذكر الحافظ في \" الفتح \" تحسين الترمذي وسكت عليه، والمراد بقوله: وجدت به السنة: الطريقة، لا السنة بالإصلاح التي تقابل الوجوب، وقد اختلف العلماء في الأضحية، فمنهم من قال: سنة مؤكدة، كسفيان الثوري، وابن المبارك، والشافعي، ورواية عن أحمد وأبي يوسف، ومنهم من قال بالوجوب الذي بين الفرض والسنة، كأبي حنيفة، وأبي يوسف ومحمد وزفر، ومنهم من قال بالفرض الذي هو والوجوب شيء واحد، وهو رواية عم أحمد وقول بعض المحدثين، وحجتهم الحديث قبل هذا، وهو حجة قوية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٣١٢٤) قال: حدثنا هشام بن عمار، قال: حدثنا إسماعيل بن عياش، قال: حدثنا ابن عون عن محمد بن سيرين، فذكره.\nورواه عن ابن عمر أيضا جبلة بن سحيم.\nأخرجه ابن ماجة (٣١٢٤) قال: حدثنا هشام بن عمار، قال: حدثنا إسماعيل بن عياش، والترمذي (١٥٠٦) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم.\nكلاهما - إسماعيل، وهشيم - عن الحجاج بن أرطاة قال: حدثنا جبلة بن سحيم، فذكره.","vol":"3","page":317},{"text":"١٦٢٥ - (ت) عبد الله بن عمر -﵄- قال: «أقام رسولُ الله -ﷺ- بالمدينَةِ عَشْرَ سِنينَ يُضَحِّي» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٠٧) في الأضاحي، باب الدليل على أن الأضحية سنة، ورواه أيضًا أحمد في المسند ٢ / ٣٨ من حديث الحجاج بن أرطأة عن نافع عن ابن عمر، والحجاج بن أرطأة، صدوق كثير الخطأ والتدليس، ورواه عن نافع بالعنعنة، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٨) (٤٩٥٥) والترمذي (١٥٠٧) قال: حدثني أحمد بن منيع وهناد.\nثلاثتهم - أحمد بن حنبل، وأحمد بن منيع، وهناد - عن يحيى بن زكريا بن أبي زائدة عن حجاج بن أرطاة عن نافع، فذكره.","vol":"3","page":318},{"text":"١٦٢٦ - (د س) عبد الله بن عمرو بن العاص -﵄- أن رسولَ الله -ﷺ- قال: «أُمِرتُ بيومِ الأَضْحى عيدًا جَعَلُه الله لهذه الأمة، قال له رجلٌ: يا رسولَ الله، أرأيتَ إنْ لم أجِد إلا مَنِيحَة أُنثَى، أفَأُضَحِّي بها؟ قال: لا، ولكن خُذْ من شَعرِكَ وأظْفارِكَ، وتَقُصُّ شَارِبَكَ، وتَحْلِقُ عَانَتَكَ، فذلك تمامُ أُضْحِيَتِكَ عند الله» . أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَنيحة): ناقة أو شاة تُعارُ ليُنْتَفَع بلبنها، وتعاد إلى صاحبها.\n_________\n(١) أخرجه أبو داود رقم (٢٧٨٩) في الأضاحي، باب ما جاء في إيجاب الأضاحي، والنسائي ٧ / ٢١٣ في الضحايا، باب من لم يجد الأضحية، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الأضاحي (١:٢) عن هارون بن عبد الله عن المقري عن سعيد بن أبي أيوب، والنسائي فيه (الضحايا ٢) عن يونس، عن ابن وهب، عن سعيد بن أبي أيوب، وذكر آخر كلاهما عن عياش بن عباس عنه به. الأشراف (٦/٣٧٤) .","vol":"3","page":318},{"text":"١٦٢٧ - (ط) نافع مولى ابن عمر «أنَّ ابنَ عمرَ -﵄- لم يكن يُضَحِّي عما في بَطْن المرأَةِ» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٨٧ في الضحايا، باب الضحية عما في بطن المرأة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٣/١٠٤) عن نافع، أن عبد الله بن عمر، فذكره.","vol":"3","page":319},{"text":"<span data-type=\"title\" id=toc-363>الفصل الثاني: في الكمية والمقدار</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-364>الفرع الأول: في المتعين منها</span>\n١٦٢٨ - (م ط ت د س) جابر بن عبد الله -﵄- قال: «كنَّا نَتَمَتَّعُ معَ رسولِ الله -ﷺ- بالعمرةِ، فَنَذْبَحُ البَقَرةَ عن سَبْعةٍ، نَشْتَركَ فيها» (١) .\nوفي روايةٍ: قال: «نَحَرنا مع رسولِ الله -ﷺ- عام الْحُدَيْبِيَةِ: البدَنَةَ عن سبعةٍ، والبقرةَ عن سبعةٍ» .\nوفي أخرى: قال: «خرجنا مع رسولِ الله -ﷺ- مُهلِّينَ بالحجِّ، فَأمَرَنا ⦗٣٢٠⦘ رسولُ الله -ﷺ-: أن نشترك في الإبل والبقر، كُلُّ سبعَةٍ منا في بَدَنةٍ» .\nوفي أخرى قال: «اشْتَرَكنا مع رسولِ الله -ﷺ- في الحج والعمرة، كُلُّ سبعةٍ في بدنَةٍ، فقال رجلٌ لجابر: أَيُشْتَرَكُ في البدنَةِ ما يُشْتَرَكُ في الْجَزُورِ (٢)؟ قال: ما هي إلا من الْبُدْنِ، وَخصَّ جابرٌ الْحُدَيْبِيَةِ. فقال: نَحَرْنَا يومَئِذٍ سَبعِينَ بَدنَةً، اشْتَرَكْنا: كُلُّ سبعةٍ في بَدَنَةٍ» . هذه روايات مسلم.\nوأخرج الموطأ والترمذي وأبو داود: الرواية الثانية\nوأخرج أبو داود أيضًا والنسائي: الأولى، والرابعة.\nوفي أخرى لأبي داود قال: قال النبيُّ -ﷺ-: «البقَرَةُ عن سبعةٍ، والجزورُ عن سَبْعةٍ» (٣) .\n_________\n(١) وفي الحديث دليل المذهب الصحيح عند الأصوليين أن لفظة \" كان \" لا تقتضي التكرار؛ لأن إحرامهم بالتمتع بالعمرة إلى الحج مع النبي ﷺ، إنما وجد مرة واحدة، وهي حجة الوداع. قاله النووي.\n(٢) قال النووي في \" شرح مسلم \": قال العلماء: الجزور - بفتح الجيم - وهي البعير. قال القاضي: وفرق هنا بين البدنة والجزور؛ لأن البدنة والهدي: ما ابتدئ إهداؤه عند الإحرام، والجزور: ما اشتري بعد ذلك لينحر مكانها، فتوهم السائل أن هذا أخف في الاشتراك، فقال في جوابه: إن الجزور لما اشتريت للنسك صار حكمها كالبدن.\n(٣) أخرجه مسلم رقم (١٣١٨) في الحج، باب الاشتراك في الهدي، والموطأ ٢ /٤٨٦ في الضحايا، باب الشركة في الضحايا، والترمذي رقم (٩٠٤) في الحج، باب ما جاء في الاشتراك في البدنة، وأبو داود رقم (٢٨٠٧) في الضحايا، باب في البقر والجزور عن كم تجزئ، والنسائي ٧ / ٢٢٢ في الضحايا، باب ما تجزئ عنه البقرة في الضحايا، وأخرجه أيضًا الدارمي في السنن ٢ / ٧٨، في الأضاحي، باب البدنة عن سبعة والبقرة عن سبعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣٠٤) قال: حدثنا هُشيم، وفي (٣/٣١٨) قال: حدثنا يحيى. ومسلم (٤/٨٨) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم، وأبو داود (٢٨٠٧) قال: حدثنا أحمد بن حنبل، قال: حدثنا هشيم، والنسائي (٧/٢٢٢) قال: أخبرنا محمد بن المثنى، عن يحيى، وفي الكبرى (تحفة الأشراف) (٢٤٣٥) عن يعقوب بن إبراهيم، عن هشيم، وعن شعيب بن يوسف، عن يحيى بن سعيد. وابن خزيمة (٢٩٠٢) قال: حدثنا بُندار، قال: حدثنا يحيى، (ح) وحدثنا يعقوب بن إبراهيم، قال: حدثنا هشيم، كلاهما - هشيم، ويحيى - عن عبد الملك.\n٢ - وأخرجه أحمد (٣/٣٦٣) قال: حدثنا عفان، وأبو داود (٢٨٠٨) قال: حدثنا موسى بن إسماعيل، والنسائي في الكبرى (تحفة الأشراف) (٢٤٧٤) عن أبي داود، عن عفان، كلاهما - عفان، وموسى - قالا: حدثنا حماد، عن قيس بن سعد، كلاهما - عبد الملك، وقيس- عن عطاء، فذكره.\nورواه عن جابر بن عبد الله سليمان بن قيس أخرجه أحمد (٣/٣٥٣ و٣٦٤) قال: حدثنا عفان، وعبد بن حميد (١٠٩٧) قال: حدثني أبو الوليد، كلاهما - عفان، وأبو الوليد - قالا: أبو عوانة عن أبي بشر عن سليمان بن قيس فذكره.","vol":"3","page":319},{"text":"١٦٢٩ - (ت س) عبد الله بن عباس -﵄- قال: «كُنَّا مع رسولِ الله -ﷺ- في سَفَرٍ، فَحَضَرَ الأَضْحَى، فاشْتَرَكْنا في البقَرَةِ: سبعةً، وفي البعِيرِ: عشرة (١)» . أخرجه الترمذي والنسائي (٢) .\n_________\n(١) \" سبعة، وعشرة \" منصوب بفعل محذوف، تقديره: أعني، بيانًا لضمير الجملة.\n(٢) أخرجه الترمذي رقم (٩٠٥) في الحج، باب ما جاء في الاشتراك في البدنة والبقرة، والنسائي ٧ / ٢٢٢ في الضحايا، باب ما تجزئ عنه البدنة في الضحايا، وفي سنده الحسين بن واقد، وهو صدوق له أوهام، ولكن للحديث شاهد من حديث رافع بن خديج عند البخاري ومسلم وغيرهما في الغنائم والفيء، قال: كنا مع رسول الله ﷺ في سفر فتقدم سرعان الناس فتعجلوا من الغنائم فاطبخوا، ورسول الله ﷺ في أخرى الناس، فمر بالقدور فأمر بها فأكفئت، ثم قسم بينهم فعدل بعيرًا بعشر شياه، وانظر التعليق على الحديث رقم (١٢٢٣) وكلام الحافظ ابن حجر في معناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧٥) (٢٤٨٤) قال: حدثنا الحسن بن يحيى، وابن ماجة (٣١٣١) قال: حدثنا هدية بن عبد الوهاب، والترمذي (،٩٠٥ ١٥٠١) قال: حدثنا أبو عمار الحسين بن حُريث، وغير واحد، والنسائي (٧/٢٢٢) قال: أخبرنا محمد بن عبد العزيز بن غزوان، وفي الكبرى (تحفة الأشراف) (٦١٥٨) عن إسحاق بن إبراهيم، وابن خزيمة (٢٩٠٨) قال: حدثنا أبو عمار.\nجميعهم - الحسن، وهدية، وأبو عمار، وغير واحد، ومحمد بن عبد العزيز، وإسحاق- عن الفضل بن موسى، عن الحسين بن واقد، عن علباء بن أحمر، عن عكرمة، فذكره.","vol":"3","page":321},{"text":"١٦٣٠ - (ت) حجية بن عدي -﵀- قال: قال علي -﵁-: «البقَرة: عن سبعةٍ، قلت: فإنْ وَلَدَتْ؟ قال: اذبح ولدها معها. قُلْتُ: فالعَرجاءُ؟ قال: إذا بَلَغَت المَنْسِكَ، قُلْتُ: فمَكسورةُ الْقَرنِ؟ قال: لا بأسَ. أُمِرْنَا - أو أمَرنَا رسولُ الله -ﷺ-: أنْ نَستَشْرِفَ العَينَينِ والأذُنَيْنِ» . أخرجه الترمذي (١) . ⦗٣٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَسْتَشْرِف): الاستشراف: هو أن تضع يدك على حاجبك كالذي يستظل [من] الشمس حتى يستبين الشيء. والمعنى في الحديث: أمرنا أن نختبر العين والأذن فنتأمل سلامتهما من آفة تكون بهما.\n_________\n(١) رقم (١٥٠٣) في الأضاحي، وفي سنده شريك بن عبد الله النخعي، وهو صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء في الكوفة، وقد رواه ابن ماجة مختصرًا بلفظ: أمرنا رسول الله ﷺ أن نستشرف العين والأذن، وإسناده حسن، وهو كذلك عند الترمذي رقم (١٤٩٨) بمعناه، في الأضاحي، باب ما يكره من الأضاحي، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٥) (، ٧٣٢ ٧٣٤) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (١/١٠٥) (٨٢٦) قال: حدثنا عفان، قال: حدثنا شعبة، وفي (١/١٢٥) (١٠٢١) قال: حدثنا عبد الرحمن، عن سفيان، وشعبة، وحماد بن سلمة. وفي (١/١٢٥) (١٠٢٢)، و(١/١٥٢) (١٣٠٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، وفي (١/١٥٢) (١٣١١) قال: حدثنا بهز بن أسد، قال: حدثنا حماد بن سلمة، والدارمي (١٩٥٧) قال: أخبرنا أبو الوليد، قال: حدثنا شعبة، وابن ماجة (٣١٤٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، قال: حدثنا سفيان الثوري، والترمذي (١٥٠٣) قال: حدثنا علي بن حُجر، قال: أخبرنا شريك، والنسائي (٧/٢١٧) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة، وابن خزيمة (٢٩١٤) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا خالد، يعني ابن الحارث، (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد، قالا: حدثنا شعبة، (ح) وحدثنا أبو موسى، قال: حدثنا عبد الرحمن، عن سفيان، وشعبة، وفي (٢٩١٥) قال: حدثنا محمد بن معمر القيسي، قال: حدقنا وهب بن جرير، قال: حدثني أبي، عن أبي إسحاق.\nخمستهم - سفيان الثوري، وشعبة، وحماد بن سلمة، وشريك، وأبو إسحاق، - عن سلمة بن كُهيل، عن حُجية، فذكره.\nورواه عن علي شريح بن النعمان:\nأخرجه أحمد (١/٨٠) (٦٠٩) قال: حدثنا أبو بكر بن عياش، وفي (١/١٠٨) (٨٥١) قال: حدثنا حسن بن موسى، قال: حدثنا زهير، وفي (١/١٢٨) (١٠٦١) قال: حدثنا وكيع، عن إسرائيل، وعلي بن صالح، وفي (١/١٤٩) (١٢٧٤) قال: حدثنا يحيى بن أبي بكير، قال: حدثنا زهير، والدارمي (١٩٥٨) . قال: أخبرنا عُبيدالله بن موسى، عن إسرائيل، وأبو داود (٢٨٠٤) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير، وابن ماجة (٣١٤٢) قال: حدثنا محمد بن الصباح، قال: حدثنا أبو بكر بن عياش، والترمذي (١٤٩٨) قال: حدثنا الحسن بن علي الحلواني، قال: حدثنا يزيد بن هارون، قال: أخبرنا شريك بن عبد الله، (ح) وحدثنا الحسن بن علي، قال: حدثنا عبيد الله بن موسى، قال: أخبرنا إسرائيل، والنسائي (٧/٢١٦، ٢١٧) قال: أخبرني محمد بن آدم، عن عبد الرحيم وهو ابن سليمان، عن زكريا بن أبي زائدة (ح) وأخبرنا أبو داود، قال: حدثنا الحسن بن محمد بن أعين، قال: حدثنا زهير، (ح) وأخبرنا أحمد بن ناصح، قال: حدثنا أبو بكر بن عياش، (ح) وأخبرني هارون بن عبد الله، قال: حدثنا شجاع بن الوليد، قال: حدثني زياد ابن خيثمة.\nسبعتهم - أبو بكر بن عياش، وزهير، وإسرائيل، وعلي بن صالح، وشريك بن عبد الله، وزكريا، وزياد- عن أبي إسحاق، عن شريح بن النعمان، فذكره.","vol":"3","page":321},{"text":"١٦٣١ - (ط) نافع مولى ابن عمر أنَّ ابنَ عمر -﵄- كان يقولُ في الضَّحايا والبُدْنِ «الثَّنيُّ، فما فَوقَهُ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الثَّنيُّ) من ذوات الظلف والحافر: ما دخل في السنة الثالثة، ومن ذوات الخف: ما دخل في السنة السادسة، والجمع: ثنيَّان، والأنثى: ثَنِيَّة، والجمع ثَنِيَّات.\n_________\n(١) ١ / ٣٨٠ في الحج، باب العمل في الهدي حين يساق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (٨٧٠) في الحج - باب: العمل في الهدي حين يساق.","vol":"3","page":322},{"text":"١٦٣٢ - (ط ت) أبو أيوب الأنصاري - ﵁ - قال: «ما كُنَّا نضحي بالمدينةِ إلا بالشَّاةِ الواحدةِ، يَذْبحُها الرَّجُلُ عنه وعن أهلِ بيته، ثم تَبَاهى النَّاسُ بعدُ، فصارتْ مُبَاهَاةً» . أخرجه الموطأ والترمذي (١) .\n_________\n(١) أخرجه الموطأ ٢ / ٤٨٦ في الضحايا، باب الشركة في الضحايا، والترمذي رقم (١٥٠٥) في الضحايا، باب ما جاء أن الشاة الواحدة تجزئ عن أهل البيت، وأخرجه أيضًا ابن ماجة رقم (٣١٤٧) ⦗٣٢٣⦘ في الضحايا، باب من ضحى بشاة عن أهله، وإسناده صحيح. وقال الترمذي: حسن صحيح، قال: والعمل على هذا عند بعض أهل العلم، وهو قول أحمد وإسحاق. اهـ. وكذلك هو قول مالك والليث والأوزاعي وغيرهم أن الشاة الواحدة تجزئ عن أكثر من واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه ابن ماجة (٣١٤٧) قال: ثنا عبد الرحمن بن إبراهيم، قال: ثنا ابن أبي فديك، والترمذي (١٥٠٥) قال: ثنا يحيى بن موسى، قال: ثنا أبو بكر الحنفي. كلاهما -ابن أبي فديك، وأبو بكر الحنفي- قالا: ثنا الضحاك بن عثمان، قال: ثنا عمارة بن عبد الله ابن صياد، عن عطاء فذكره.\nوفي «الموطأ» (١٠٦٩) عن عمارة بن يسار، أن عطاء بن يسار أخبره أن أبا أيوب الأنصاري أخبره، فذكره.","vol":"3","page":322},{"text":"١٦٣٣ - (ط) محمد بن شهاب الزهري -﵀- قال: «ما نَحَر رسولُ الله -ﷺ- عَنْه وعن أهل بيته، إلا بدنَة واحدَة أو بَقَرَة واحدَة» .\nقال مالك: لا أدري: أيَّتَهُما قال ابن شهاب؟.أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٨٦ و٤٨٧ في الضحايا، باب الشركة في الضحايا، وإسناده صحيح إلى ابن شهاب. قال الزرقاني في \" شرح الموطأ \": قال أبو عمر (يعني ابن عبد البر): كذا لجميع أصحاب مالك عنه في الموطأ وغيره إلا جويرية، فرواه عن مالك عن الزهري قال: أخبرني من لا أتهم، عن عائشة ... فذكره على الشك، ورواه معمر ويونس والزبيدي عن الزهري عن عمرة عن عائشة قالت: ما ذبح رسول الله ﷺ عن آل محمد في حجة الوداع إلا بقرة، ورواه ابن أخي الزهري عن عمه قال: حدثني من لا أتهم عن عمرة عن عائشة ... فذكره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (١٠٧٠) في الضحايا - باب الشركة في الضحايا عن ابن شهاب فذكره.\nوقال الزرقاني في شرح الموطأ: قال أبو عمر: كذا بجميع أصحاب مالك عنه في الموطأ وغيره إلا جويرية فرواه عن مالك، عن الزهري، قال: أخبرني من لا أتهم عن عائشة فذكره على الشك، ورواه معمر، ويونس، والزبيدي، عن الزهري، عن عمر، عن عائشة، ورواه ابن أبي أخي الزهري، عن عمه قال: ثني من لا أتهم عن عمرة، عن عائشة فذكره.","vol":"3","page":323},{"text":"١٦٣٤ - () عبد الله بن عمر بن الخطاب -﵄- كان يقول: «لا تُذبَحُ البقرةُ إلا عن إنسانٍ واحدٍ، ولا تُذَبحُ الشَّاةُ، ولا البدَنةُ، إلا عن إنسانٍ واحدٍ» .\nوفي أخرى قال: «لا يَشتَركُ في النُّسُكِ الجماعةُ، إنما يكون ذلك في أهل البيت الواحدِ فقط» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n.لم أقف عليه","vol":"3","page":323},{"text":"<span data-type=\"title\" id=toc-365>الفرع الثاني: فيما ليس بمتعين</span>\n١٦٣٥ - (خ م ت د س) أنس بن مالك - ﵁ - «أنَّ رسولَ الله -ﷺ- نَحَرَ سَبْعَ بَدَنَاتٍ بِيَدِهِ قيامًا، وضَحَّى في المدينة بِكبْشَيْنِ أقْرَنَيْنِ أمْلَحَينِ» .\nوفي رواية: «ضَحَّى بكَبْشَينِ أقْرَنَيْنِ أمْلَحَيْنِ، يَذْبَحُ، ويُكَبِّرُ، ويُسَمِّي، ويَضَعُ رِجْلَهُ على صَفْحتهما» . هذه رواية أبي داود.\nوفي رواية البخاري ومسلم قال: «ضَحَّى النبيُّ -ﷺ- بِكَبشَينِ أملحَينِ، فَرَأيتُهُ واضعا قَدَمَهُ على صفَاحِهِما، يُسَمِّي ويُكَبِّرُ، فَذَبَحهُما بيَدهِ» .\nزاد في روايةٍ: «أقْرَنَينِ» .\nوفي أخرى للبخاري: «أنَّهُ كان يضَحِّي بِكَبْشَينِ أَقْرَنَيْنِ، ويضعُ رِجْلَهُ على صَفْحتهما، ويَذْبَحُهُما بِيَدِهِ» .\nوفي أخرى لمسلم بِنَحوه، ويقول: «بسم الله، والله أكبر» .\nوفي أخرى له قال: «كان النبيُّ -ﷺ- يُضَحِّي بِكَبْشَينِ وأنا أُضَحي بِكَبْشَيْنِ» .\nوأخرج الترمذي نحو رواية البخاري ومسلم مع الزيادة. ⦗٣٢٥⦘\nوأخرج النسائي رواية مسلم الآخِرةَ.\nوللنسائي أيضًا قال: «خَطَبنا رسولُ الله -ﷺ-، ثم انْكَفأ إلى كَبْشَينِ أمْلَحيْنِ، فَذَبحَهُما» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أملحين) كبش أملح: إذا كان بياضه أكثر من سواده، وقيل: هو النقي البياض.\n_________\n(١) أخرجه البخاري ٣ / ٤٤١ في الحج، باب من نحر بيده، وباب من بات بذي الحليفة حتى أصبح، وباب رفع الصوت بالإهلال، وباب التحميد والتسبيح والتكبير قبل الإهلال، وباب نحر البدن قائمة، وفي الجهاد، باب الخروج بعد الظهر، وباب الإرداف في الغزو والحج، ومسلم رقم (١٩٦٦) في الأضاحي، باب استحباب الضحية وذبحها مباشرة بلا توكيل، والترمذي رقم (١٤٩٤) في الأضاحي، باب ما جاء في الأضحية بكبشين، وأبو داود رقم (٢٧٩٣) و(٢٧٩٤) في الأضاحي، باب ما يستحب من الضحايا\n، والنسائي ٧ / ٢١٩ و٢٢٠ في الضحايا، باب الكبش، وباب وضع الرجل على صفحة الضحية، وباب تسمية الله ﷿ على الضحية، وباب التكبير عليها، وباب ذبح الرجل أضحيته بيده، وأخرجه أيضًا ابن ماجة رقم (٣١٢٠) في الأضاحي، باب أضاحي رسول الله ﷺ، والدارمي في السنن ٢/ ٧٥، في الأضاحي، باب السنة في الأضحية، وأحمد في المسند ١ / ١٠١ و١١٥ و١٣٠ و١٧٨ و١٨٣ و١٨٩ و٢١١ و٢١٤ و٢٢٢ و٢٥٥ و٢٥٨ و٢٦٨ و٢٧٢ و٢٧٩ و٢٨١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/، ٩٩ ٢٧٢) قال: ثنا هشيم، وفي (٣/١١٥) قال: ثنا يحيى، وفي (٣/، ١١٨، ١٨٣ ٢٧٨) قال: ثنا وكيع. وفي (٣/١٨٣) قال: ثنا وكيع، ومحمد بن جعفر، وفي (٣/٢٢٢) قال: ثنا هاشم، وفي (٣/٢٥٥) قال: ثنا محمد بن جعفر، وفي (٣/٢٧٢) قال: ثنا محمد بن جعفر، وحجاج، وفي (٣/٢٧٢) أيضا قال: ثنا وكيع، ويحيى بن سعيد، والدارمي (١٩٥١) قال: نا سعيد بن عامر، والبخاري (٧/١٣١) قال: ثنا آدم بن أبي إياس، ومسلم (٦/٧٧) قال: ثنا يحيى بن يحيى قال: نا وكيع، وفي (٦/٧٨) قال: ثنا يحيى بن حبيب، قال: ثنا خالد بن الحارث، وابن ماجة (٣١٢٠) قال: ثنا نصر ابن علي الجهضمي، قال: ثنا أبي، وفي (، ٣١٢٠ ٣١٥٥) قال ابن ماجة: ثنا محمد بن بشار، قال: ثنا محمد بن جعفر، والنسائي (٧/٢٣٠) قال: نا إسماعيل بن مسعود، قال: ثنا خالد، وفي (٧/٢٣٠) أيضا قال: نا أحمد بن ناصح، قال: ثنا هشيم، وفيه أيضا (٧/٢٣٠) قال: نا القاسم بن زكريا، قال: ثنا مصعب بن المقدام، عن الحسن بن صالح، وأخرجه عبد الله بن أحمد بن حنبل في زياداته على المسند (٣/٢٧٩) قال: ثنا عبيد الله بن سعد بن إبراهيم الزهري أبو القاسم، قال: ثنا عمي يعقوب بن إبراهيم، عن شريك، وابن خزيمة (٢٨٩٥) قال: ثنا محمد بن بشار، قال: ثنا محمد بن جعفر، وفي (٢٨٩٦) قال: ثنا علي بن خشرم، قال: نا عيسى بن يونس.\nجميعهم - هشيم، ويحيى بن سعيد، ووكيع، ومحمد بن جعفر، وهاشم، وحجاج، وسعيد بن عامر، وآدم، وخالد، وعلي الجهضمي، والحسن، وشريك، وعيسى - عن شعبة.\n٢ - وأخرجه أحمد (٣/١٤٤) قال: ثنا يونس، وفي (٣/٢٥٨) قال: ثنا عفان. كلاهما - يونس، وعفان- عن أبان بن يزيد العطار.\n٣ - وأخرجه أحمد (٣/١٧٠) قال: ثنا محمد بن جعفر، وفي (٣/١٨٩) قال: ثنا إسماعيل، ومسلم (٦/٧٨) قال: ثنا محمد بن المثنى، قال: ثنا ابن أبي عدي، والنسائي (٧/٢٣١) قال: نا محمد بن عبد الأعلى، قال: ثنا يزيد بن زريع. أربعتهم - ابن جعفر، وإسماعيل، وابن أبي عدي، وابن زريع- عن سعيد بن أبي عرويبة.\n٤ - وأخرجه أحمد (٣/٢١١) قال: ثنا عبد الصمد، وفي (٣/٢١٤) قال: ثنا عبد الملك، والبخاري (٩/١٤٦) قال: ثنا حفص بن عمر، وأبو داود (٢٧٩٤) قال: ثنا مسلم بن إبراهيم، أربعتهم -عبد الصمد، وعبد الملك، وحفص، ومسلم- عن هشام الدستوائي.\n٥- وأخرجه أحمد (٣/٢٥٨) قال: ثنا عفان، وبهز، والبخاري (٧/١٣٣) (قال: ثنا حجاج بن منهال، ثلاثتهم - عفان، وبهز، وحجاج - عن همام بن يحيى.\n٦ - وأخرجه البخاري (٧/١٣٣)، ومسلم (٦/٧٧)، والترمذي (١٤٩٤)، والنسائي (٧/٢٢٠) عن قتيبة ابن سعيد، قال: ثنا أبو عوانة.\nستتهم - شعبة، وأبان، وسعيد، وهشام، وهمام، وأبو عوانة - عن قتادة، فذكره.","vol":"3","page":324},{"text":"١٦٣٦ - (ت د س) أبو سعيد الخدري - ﵁ - قال: «كانَ رسولُ الله -ﷺ- يُضَحِّي بِكَبْشٍ أقْرَنَ فَحِيلٍ، يَنْظُرُ في سوَادٍ، ويأكُلُ في سوادٍ، ويَمشي في سَوادٍ» . ⦗٣٢٦⦘ أخرجه الترمذي وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَحِيل) الفحيل: هو الذي يشبه الفحولة في نبله وعِظَم خَلْقه. ويقال: هو المنجب في ضرابه. والذي يراد من الحديث: أنه اختار الفحل على الخصي والنعجة، وطلب نبله.\n_________\n(١) أخرجه الترمذي رقم (١٤٩٦) في الأضاحي، باب ما جاء فيما يستحب من الأضاحي، وأبو داود رقم (٢٧٩٦) في الضحايا، باب ما يستحب من الضحايا، والنسائي ٧ / ٢٢١ في الضحايا، باب الكبش، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب، لا نعرفه إلا من حديث حفص بن غياث. وقد روى مسلم رقم (١٩٦٧) في الأضاحي، باب استحباب الضحية وذبحها مباشرة بلا توكيل والتسمية والتكبير من حديث عائشة ﵂ أن رسول الله ﷺ أمر بكبش أقرن يطأ في سواد، ويبرك في سواد، وينظر في سواد فأتي به يضحي به ... الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (٢٧٩٦) قال: ثنا يحيى بن معين، وابن ماجة (٣١٢٨) قال: ثنا محمد بن عبد الله بن نمير، والترمذي (١٤٩٦) قال: ثنا أبو سعيد الأشج، والنسائي (٧/٢٢٠) قال: نا عبد الله بن سعيد الأشج.\nثلاثتهم -ابن معين، ومحمد بن عبد الله، والأشج - قالوا: ثنا حفص بن غياث، عن جعفر بن محمد، عن أبيه، فذكره.","vol":"3","page":325},{"text":"١٦٣٧ - (ت س) أبو بكرة - ﵁ - «أنَّ النبي -ﷺ- خَطَبَ، ثم نزَلَ، فَدَعا بِكَبْشَيْنِ، فَذَبحَهُما» . هذه رواية الترمذي.\nوفي رواية النسائي: «ثم انصَرَفَ يومَ النَّحْرِ إلى كبْشَينِ أمْلَحيْنِ، فَذَبَحهُما وإلى جُزَيعةٍ من الغنَمِ فَقَسَمها فينا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جزيعة) الجزيعة القطيعة من الغنم. وفي حديث آخر «فتجزعوها» ⦗٣٢٧⦘ أي اقتسموها، وأصله. من الجزع - القطع - هكذا ذكره الجوهري. والجزيعة بوزن: السميعة، فيما رأيناه من النسخ في كتابه على اختلافها. والذي جاء في «المجمل» لابن فارس: الجزيعة: بوزن: الفضيحة. وكأن ما ذكره الجوهري أشبه والله أعلم. ولكل منهما وجه يخرَّج عليه.\n_________\n(١) الترمذي رقم (١٥٥٧) \" تحفة الأحوذي \" في الأضاحي، باب رقم ١٩، والنسائي ٧ / ٢٢٠ في الضحايا، باب الكبش، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٧) قال: ثنا محمد بن أبي عدي، وفي (٥/٤٥) قال: ثنا هوذة بن خليفة، والدارمي (١٩٢٢) قال: نا أبو حاتم أشهل بن حاتم، والترمذي (١٥٢٠) قال: ثنا الحسن بن علي الخلال، قال: ثنا أزهر بن سعد السمان. والنسائي (٧/٢٢٠) قال: نا حميد بن مسعدة في حديثه، عن يزيد بن زريع، وفي الكبرى (الورقة ٥٣-ب) قال: نا إسماعيل بن مسعود، قال: ثنا بشر، وفي الورقة (٧٦-أ) قال: نا سليمان بن سلم، قال: نا النضر.\nخمستهم - محمد بن أبي عدي، وهوذة، وأشهل، وأزهر، والنضر بن شميل- عن عبد الله بن عون، عن محمد بن سيرين، عن عبد الرحمن بن أبي بكرة، فذكره.","vol":"3","page":326},{"text":"١٦٣٨ - (ط) عبد الله بن دينار -﵀- قال: «كان يَرَى عبدَ الله بنَ عمر يُهدي في الحجِّ بَدنَتَينِ، بَدَنتَينِ، وفي العُمرة بدَنةً، بدَنةً، قال: ورأيتُه في العُمرةِ ينحرُ بدَنة وهي قَائمة في دارِ خالد بن أسيدِ، وكان فيها مَنْزلُهُ، قال: ولقد رأيتُهُ طَعنَ في لَبَّةِ بَدَنَتِهِ، حتى خَرَجَتِ الْحَرَبةُ من تحتِ كَتِفِهِا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٨٧ في الحج، باب ما يجوز من الهدي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (٨٦٠) في الحج - باب: ما يجوز من الهدي، عن عبد الله بن دينار فذكره.","vol":"3","page":327},{"text":"١٦٣٩ - (ت) أبو أمامة الباهلي - ﵁ - قال: قال رسولُ الله -ﷺ-: «خيْرُ الأُضْحيَةِ: الْكَبْشُ، وخَيْرُ الْكَفَنِ: الْحُلَّةُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥١٧) في الأضاحي، باب رقم ١٨، وأخرجه أيضًا ابن ماجة رقم (٣١٣٠) في الأضاحي، باب ما يستحب من الأضاحي، وفي سنده عفير بن معدان الحمصي المؤذن أبو عائذ، وهو ضعيف. وقال الترمذي: هذا حديث غريب، وعفير بن معدان يضعف في الحديث.\nأقول: وله شاهد عند أبي داود رقم (٣١٥٦) في الجنائز، باب في الكفن، بإسناد ضعيف منن حديث عبادة بن الصامت، فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه ابن ماجة (٣١٣٠) قال: ثنا العباس بن عثمان الدمشقي، قال: ثنا الوليد بن مسلم، والترمذي (١٥١٧) قال: ثنا سلمة بن شبيب، قال: ثنا أبو المغيرة كلاهما - الوليد، وأبو المغيرة- عن أبي عائذ، عفير ابن معدان، عن سليم بن عامر، فذكره.","vol":"3","page":327},{"text":"١٦٤٠ - (م) جابر بن عبد الله -﵄- قال: «نَحَرَ رسولُ الله -ﷺ- عَنْ نِسائِهِ في حَجَّتهِ بَقَرَة» .\nوفي روايةٍ قال: «نَحَرَ رسولُ الله -ﷺ- عن عائشةَ بقرة يَومَ النَّحر» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٣٢٩) في الحج، باب الاشتراك في الهدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٧٨) قال: ثنا محمد بن بكر، وروح. ومسلم (٤/٨٨) قال: ثنا عثمان بن أبي شيبة، قال: ثنا يحيى بن زكريا بن أبي زائدة. (ح) وثنا محمد بن حاتم، قال: ثنا محمد بن بكر (ح) وثنا سعيد بن يحيى الأموي، قال: ثنا أبي.\nأربعتهم - ابن بكر، وروح، ويحيى بن زكريا، ويحيى الأموي- عن ابن جريج، عن أبي الزبير، فذكره.","vol":"3","page":328},{"text":"١٦٤١ - (د) أبو هريرة - ﵁ - «أنَّ رسولَ الله -ﷺ- ذَبحَ عَمَّن اعْتَمَرَ من نِسائِهِ بَقَرَة بَيْنَهُنَّ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٥١) في المناسك، باب في هدي البقر، وفي إسناده الوليد بن مسلم، وهو ثقة لكنه كثير التدليس والتسوية، ويحيى بن أبي كثير الطائي، وهو ثقة ثبت لكنه يدلس، ولكن يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٧٥١) قال: حدثنا عمرو بن عثمان، ومحمد بن مهران الرازي، وابن ماجة (٣١٣٣) قال: حدثنا عبد الرحمن بن إبراهيم، والنسائي في الكبرى تحفة الأشراف (١١/١٥٣٨٦) عن عمرو ابن عثمان، وابن خزيمة (٢٩٠٣) قال: حدثنا محمد بن عبد الله بن ميمون بالإسكندرية.\nأربعتهم - عمرو بن عثمان، ومحمد بن مهران، وعبد الرحمن بن إبراهيم،ومحمد بن عبد الله بن ميمون- عن الوليد بن مسلم، عن الأوزاعي، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.\nقلت: في إسناده الوليد بن مسلم، ويحيى بن أبي كثير، وهما ثقتان، ولكنهما يدلسان، ولكن للحديث شواهد.","vol":"3","page":328},{"text":"١٦٤٢ - (د) عائشة -﵂- «أنَّ رسولَ الله -ﷺ- نَحَرَ عن آل مُحَمَّدٍ في حَجَّةِ الوداعِ بَقَرَة واحدَة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٥٠) في المناسك، باب في هدي البقر، وأخرجه ابن ماجة أيضًا رقم (٣١٣٥) في الأضاحي، باب عن كم تجزئ البدنة والبقرة، وفي سنده يونس بن يزيد بن أبي النجاد الأيلي، وهو ثقة إلا أن في روايته عن الزهري وهمًا قليلًا، فهو حديث حسن، وهو بمعنى الحديثين اللذين قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (١٧٥٠) قال: حدثنا ابن السرج. قال: حدثنا ابن وهب، قال: أخبرني يونس، وابن ماجة (٣١٣٥) قال: حدثنا أحمد بن عمرو بن السرح المصري أبو طاهر. قال: أنبأنا ابن وهب، قال: أنبأنا يونس، والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٩٢٤) عن يونس بن عبد الأعلى، عن ابن وهب، عن يونس، (ح) وعن محمد بن رافع، عن عبد الرزاق، عن معمر.\nكلاهما - يونس، ومعمر - عن ابن شهاب الزهري، عن عمرة بنت عبد الرحمن، فذكرته.\n(*) أخرجه أحمد (٦/٢٤٨)، والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٩٢٤) عن يعقوب بن إبراهيم.\nكلاهما - أحمد،، ويعقوب- عن عثمان بن عمر، قال: حدثنا يونس، عن الزهري، وجدت في موضع عن عروة، وفي موضع آخر عن عمرة. كلاهما قاله عثمان عن عائشة، فذكرته.","vol":"3","page":328},{"text":"١٦٤٣ - (ت د) حنش بن المعتمر قال: «رأَيتُ عَليًا - ﵁ - ضحَّى بكَبشَيْنِ، وقال: أحدهما عني، والآخر: عن رسولِ الله -ﷺ-، فقلت له، فقال: أمرَني به - يعني: النبيَّ -ﷺ- أو قال: أوصاني به - فلا ⦗٣٢٩⦘ أدَعُهُ أبدًا» . هذه رواية الترمذي\nوفي رواية أبي داود: قال: «رأيتُ عليًا ضَحَّى بكبْشَينِ، فقلْتُ له: ما هذا؟ فقال: إنَّ رسولَ الله -ﷺ- أوصَاني: أنْ أُضَحِّيَ عنه، فأنا أُضَحِّي عنه» (١) .\n_________\n(١) أخرجه الترمذي رقم (١٤٩٥) في الأضاحي، باب ما جاء في الأضحية عن الميت، وأبو داود رقم (٢٧٩٠) في الضحايا، باب الأضحية عن الميت، وفي سنده شريك بن عبد الله النخعي الكوفي القاضي، صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة، وأبو الحسناء الكوفي مجهول، وحنش بن المعتمر، صدوق له أوهام، فهو حديث ضعيف. ولذلك قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث شريك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/١٠٧) (٨٤٣) قال: حدثنا أسود بن عامر، وأبو داود (٢٧٩٠) قال: حدثنا عثمان بن أبي شيبة، والترمذي (١٤٩٥) قال: حدثنا محمد بن عبيد المحاربي الكوفي، وعبد الله بن أحمد (١/١٤٩) (١٢٧٨) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبيد المحاربي. وفي (١/١٥٠) (١٢٨٥) قال: حدثني عثمان بن أبي شيبة.\nأربعتهم - أسود، وعثمان، ومحمد بن عبيد، وأبو بكر - عن شريك بن عبد الله النخعي، عن أبي الحسناء، عن الحكم، عن حنش، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث شريك.","vol":"3","page":328},{"text":"١٦٤٤ - (ط) عروة بن الزبير -﵄- «كان يقول لِبَنِيهِ، يا بَنيَّ، لا يُهدِيَنَّ أَحدُكم مِنَ البُدْنِ شيْئًا يَسْتَحْيي أن يُهْدِيَهُ لكريمهِ، فإنَّ الله أكْرَمُ الكرَمَاءِ وأحقُّ من اختيرَ له» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لكريمه): كريم الرجل: من يكرم عليه،ويعز عنده.\n_________\n(١) ١ / ٣٨٠ في الحج، باب العمل في الهدي حين يساق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (٨٧٢) في الحج - باب العمل في الهدي حين يساق، فذكره.","vol":"3","page":329},{"text":"<span data-type=\"title\" id=toc-366>الفصل الثالث: فيما يجزئ من الضحايا</span>\n١٦٤٥ - (م د س) جابر بن عبد الله -﵄- قال: قال ⦗٣٣٠⦘ رسولُ الله -ﷺ-: «لا تَذبَحُوا إلا مسِنِّة (١) إلا أنْ يعْسُر عليكم فتذبحوا جَذَعةً من الضأن» (٢) . أخرجه مسلم وأبو داود والنسائي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مسنة): المسنة: التي لها سنون، والمراد: الكبيرة التي ليست من الصغار.\n(جذعة): الجذع من الشاء: ما دخل في السنة الثانية، ومن البقر و[ذوات] الحافر: ما دخل في الثالثة، ومن الإبل: ما دخل في الخامسة، والأنثى في الجميع: جذعة والجمع: جذعان، و[جذاع]، وجذعات.\n_________\n(١) قال النووي: قال العلماء: المسنة: هي الثنية من كل شيء من الإبل والبقر والغنم فما فوقها، وهذا تصريح بأنه لا يجوز الجذع من غير الضأن في حال من الأحوال، وهذا مجمع عليه على ما نقله القاضي عياض. قال النووي: وأما الجذع من الضأن فمذهبنا ومذهب كافة العلماء أنه يجزئ سواء وجد غيره أم لا.\n(٢) الجذع من الضأن: ما أكمل سنة، وهو قول الجمهور، وقيل: دونها، والضأن أسرع إجذاعًا من الماعز، وأما الجذع من المعز: فهو ما دخل في السنة الثانية، ومن البقر: ما أكمل الثالثة، ومن الإبل ما دخل في الخامسة، قاله الحافظ في \" الفتح \".\n(٣) أخرجه مسلم رقم (١٩٦٣) في الأضاحي، باب سن الأضحية، وأبو داود رقم (٢٧٩٧) في الضحايا، باب ما يجوز من السن في الضحايا، والنسائي ٧ /٢١٨ في الضحايا، باب المسنة والجذعة، وأخرجه أيضًا أحمد في المسند ٣ / ٣١٢ و٣٢٧، وفي سنده أبو الزبير المكي محمد بن مسلم بن تدرس، وهو صدوق إلا أنه يدلس، قال النووي في \" شرح مسلم \": هذا الحديث محمول على الاستحباب والأفضل، وتقديره: يستحب لكم ألا تذبحوا إلا مسنة، فإن عجزتم فجذعة من الضأن، وليس فيه تصريح بمنع جذعة الضأن، وأنها لا تجزئ بحال، وقد أجمعت الأمة على أنه ليس على ظاهره؛ لأن الجمهور يجوزون الجذع من الضأن مع وجود غيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٢) قال: ثنا حسن، وفي (٣/٣٢٧) قال: ثنا هاشم، وحسن بن موسى، ومسلم (٦/٧٧) قال: حدثنا أحمد بن يونس، وأبو داود (٢٧٩٧) قال: حدثنا أحمد بن أبي شعيب الحراني، وابن ماجة (٣١٤١) قال: حدثنا هارون بن حيان. قال: حدثنا عبد الرحمن بن عبد الله. والنسائي (٧/٢١٨) قال: أخبرنا أبو داود، سليمان بن سيف، قال: حدثنا الحسن (وهو ابن أعين) وأبو جعفر (يعني النفيلي)، وابن خزيمة (٢٩١٨) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو نعيم (ح) وحدثنا محمد بن العلاء بن كريب، قال: حدثنا سنان بن مطاهر.\nتسعتهم - حسن، وهاشم، وأحمد بن يونس، وأحمد بن أبي شعيب، وعبد الرحمن بن عبد الله، وابن أعين، والنفيلي، وأبو نعيم، وابن مطاهر- عن زهير بن معاوية، قال: حدثنا أبو الزبير، فذكره.","vol":"3","page":329},{"text":"١٦٤٦ - (خ م ت س) عقبة بن عامر - ﵁ - «أن النبيَّ -ﷺ- أَعْطاهُ غَنَمًا يَقسِمُها على صحابته، فبَقيَ عَتُودٌ، أو جَدْيٌ، فذكره للنبيِّ -ﷺ- فقال: ضَحِّ به أنت» (١) .\nوفي رواية قال: قَسم رسولُ الله -ﷺ- بَيْن أصحابه ضحَايا، فَصَارَتْ لِعُقْبَةَ جَذَعةٌ، فقلت: يا رسول الله، أصَابَني جَذَعٌ، فقال: «ضَحِّ به» . أخرجه البخاري ومسلم والترمذي والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عتود) العتود من أولاد المعز ما رعى وقوي وأتى عليه الحول.\n_________\n(١) قال الحافظ في \" الفتح \": زاد البيهقي في روايته من طريق يحيى بن أبي كثير عن الليث: ولا رخصة فيها لأحد بعدك.\nقال البيهقي: إن كانت هذه الزيادة محفوظة، كان هذا رخصة لعقبة كما رخص لأبي بردة.\n\n(٢) أخرجه البخاري ١٠ / ٩ في الأضاحي، باب في أضحية النبي ﷺ بكبشين، وباب قسمة الإمام الأضاحي بين الناس، وفي الوكالة، باب وكالة الشريك، وفي الشركة، باب قسمة الغنم والعدل فيها، ومسلم رقم (١٩٦٥) في الأضاحي، باب سن الأضحية، والترمذي رقم (١٥٠٠) في الأضاحي، باب ما جاء في الجذع من الضأن والأضاحي، والنسائي ٧ /٢١٨ في الضحايا، باب المسنة والجذعة، وأخرجه أيضًا ابن ماجة رقم (٣١٣٨) في الأضاحي، باب ما تجزئ من الأضاحي، وأحمد في المسند ٤ / ٤٤٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٤٩) قال: حدثنا حجاج، والدارمي (١٩٦٠) قال: أخبرنا أبو الوليد، والبخاري (٣/١٢٨)، (٧/١٣١) قال: حدثنا عمرو بن خالد. وفي (٣/١٨٤) قال: حدثنا قتيبة ابن سعيد، ومسلم (٦/٧٧) قال: حدثنا قتيبة، (ح) وحدثنا محمد بن رمح. وابن ماجة (٣١٣٨) قال: حدثنا محمد بن رمح، والترمذي (١٥٠٠) قال: حدثنا قتيبة، والنسائي (٧/٢١٨) قال: أخبرنا قتيبة.\nخمستهم - حجاج، وأبو الوليد، وعمرو بن خالد، وقتيبة بن سعيد، ومحمد بن رمح - عن ليث بن سعد، قال: حدثني يزيد بن أبي حبيب، عن أبي الخير، فذكره.\nوالرواية الأخرى: أخرجها أحمد (٤/،١٤٤ ١٥٦) والدارمي (١٩٥٩)، والبخاري (٧/١٢٩)، ومسلم (٦/٧٧)، والترمذي (١٥٠٠)، والنسائي (٧/٢١٨)، وابن خزيمة (٢٩١٦) عن بعجة بن عبد الله الجهني، عن عقبة بن عامر.","vol":"3","page":331},{"text":"١٦٤٧ - (د) زيد بن خالد [الجهني]- ﵁ - قال: «قَسمَ رسولُ الله -ﷺ- في أصحابه ضحايا، فأعطاني عَتُودًا جذعًا، قال: فرجعتُ ⦗٣٣٢⦘ به إليه، فقلت له: إنه جَذَعٌ. فقال: ضَحِّ به، فَضَحَّيْتُ به» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٩٨) في الضحايا، باب ما يجوز من السن في الضحايا. وإسناده حسن، ورواه أيضًا أحمد في المسند، وصححه ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجها أحمد (٥/١٩٤) قال: ثنا يعقوب بن إبراهيم، قال: ثنا أبي. وأبو داود (٢٧٩٨) قال: ثنا محمد بن صدران، قال: ثنا عبد الأعلى بن عبد الأعلى. كلاهما - إبراهيم، وعبد الأعلى - عن محمد بن إسحاق، قال: ثنا عمارة بن عبد الله بن طعمة، عن سعيد بن المسيب، فذكره.","vol":"3","page":331},{"text":"١٦٤٨ - (ت) أبو كباس -﵀- قال: «جلَبْتُ غنمًا جُذْعانًا إلى المدينة، قُربَ الأضحى، فكَسَدَتْ عليَّ، فلقِيتُ أبا هريرة فسألتُه؟ فقال: سمعتُ رسولَ الله -ﷺ- يقول: نِعمَ - أو نِعْمَتِ - الأُضْحِيةُ الجذَعُ من الضأن، فانْتهبَها النَّاس» .\nأخرجه الترمذي وقال: وقد روي موقوفًا على أبي هريرة (١) .\n_________\n(١) رقم (١٤٩٩) في الأضاحي، باب ما جاء في الجذع من الضأن والأضاحي، وفي سنده كدام بن عبد الرحمن، وأبو كباش، وهما مجهولان، لكن يشهد له الحديثان اللذان قبله، والحديث الذي بعده، وكذلك عند النسائي بإسناد قوي بلفظ: ضحينا مع رسول الله ﷺ بجذع من الضأن فهو حسن بهذه الشواهد.\nوقال الترمذي: والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم أن الجذع من الضأن يجزئ في الأضحية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n موقوف: أخرجه أحمد (٢/٤٤٤)، والترمذي (١٤٩٩) قال: ثنا يوسف بن عيسى. كلاهما - أحمد، ويوسف- قالا: ثنا وكيع. قال: ثنا عثمان بن واقد، عن كدام بن عبد الرحمن، عن أبي كباش، فذكره. وقال الترمذي: حديث أبي هريرة، حديث حسن غريب، وقد روي هذا عن أبي هريرة، موقوفا.\nملحوظة: في المطبوع من «مسند أحمد» وقع حدثنا سفيان بين وكيع، وعثمان بن واقد.","vol":"3","page":332},{"text":"١٦٤٩ - (د س) عاصم بن كليب عن أبيه - ﵁ - قال: «كُنَّا معَ رجلٍ من أصحاب رسولِ الله -ﷺ-، يقال له: مُجَاشِعٌ من بني سُلَيمٍ، فعزت الغنمُ، فأمر مناديًا فنادى: إنَّ رسول الله -ﷺ- كان يقول: إنَّ الجذَع من الضأْنِ يُوفي مما يُوَفي منه الثَّنيُّ» . ⦗٣٣٣⦘\nوفي رواية: «الْجَذَعُ يُوفيِ مما يوفي منه الثني» . هذه رواية أبي داود.\nوفي رواية النسائي: قال: «كُنَّا في سَفَرٍ، فحضر الأضحى، فَجَعلَ الرجلُ يَشْتَري منا المُسنَّةَ (١) بالجَذَعتين والثلاثة. فقال لنا رجلٌ من بني مُزيَنَةَ: كُنَّا مع رسولِ الله -ﷺ- في سفر، فحضر هذا اليومُ، فجعل الرجلُ يطلب المسنَّةَ بالجذعتين والثلاثة، فقال رسولُ الله -ﷺ-: إنَّ الْجَذَع يُوفي ممَّا يُوفي منه الثَّنِيُّ» (٢) .\n_________\n(١) في سنن النسائي المطبوع: فجعل الرجل منا يشتري المسنة.\n(٢) أخرجه أبو داود رقم (٢٧٩٩) في الضحايا، باب ما يجوز من السن في الضحايا، والنسائي ٧ / ٢١٩ في الضحايا، باب المسنة والجذعة، وأخرجه أيضًا ابن ماجة رقم (٣١٤٠) في الأضاحي، باب ما تجزئ من الأضاحي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (٢٧٩٩) قال: ثنا الحسن بن علي، وابن ماجة (٣١٤٠) قال: ثنا محمد بن يحيى. كلاهما - الحسن بن علي، ومحمد بن يحيى - قالا: ثنا عبد الرزاق، قال: ثنا الثوري، عن عاصم بن كليب، عن أبيه، فذكره.\nورواية النسائي: أخرجها أحمد (٥/٣٦٨)، والنسائي (٧/٢١٩) عن عاصم بن كليب، عن أبيه، فذكره.","vol":"3","page":332},{"text":"<span data-type=\"title\" id=toc-367>الفصل الرابع: فيما لا يجزئ من الضحايا</span>\n١٦٥٠ - (ط ت د س) عبيد بن فيروز -﵀- قال: «سألنا البراء عمَّا لا يجوزُ في الأَضاحي؟ فقال: قام فينا رسولُ الله -ﷺ- وأصَابعي أقْصَرُ من أصابعه، وأناملي أقصرُ مِنْ أنَامِلِه - فقال: أَربعٌ - وأشار بأربع أصابعه- لا تجوزُ في الأضاحي: العَوْرَاءُ بَيِّنٌ عَوَرُهَا، والمريضةُ بَيِّنٌ ⦗٣٣٤⦘ مَرضُها، والْعَرْجاءُ بَيِّنٌ ظَلَعُها، والكسيرُ التي لا تنْقي قال: قلت: فإني أكرهُ أن يكونَ في السِّنِّ نَقْصٌ؟ قال ما كرهتَ فدَعْهُ، ولا تُحَرِّمهُ على أحَدٍ» . هذه رواية أبي داود والنسائي.\nوفي رواية الترمذي: أَنَّ البرَاءَ قال: قال النبيُّ -ﷺ-: «لا يُضَحَّى بالْعَرْجاءِ بَيِّنٌ ظَلَعُها، ولا العَورَاءِ بَيِّنٌ عَوَرُهَا، ولا بالمريضَةِ بَيِّنٌ مَرضُها، ولا بالعَجْفَاءِ التي لا تُنْقي» .\nوفي رواية الموطأ نحو رواية أبي داود والنسائي، إلى قوله «لا تُنْقي» . وجَعَلَ بَدَلَ «الكسير»: «الْعَجْفَاءَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظلعها): الظلع، العرج، والظالع الغامز في مشيته.\n(تُنقي): النِّقي، مخ العظم، يقال: أنقت الإبل وغيرها، أي: صار فيها نِقْي، ويقال: هذه ناقة مُنْقية، وهذه لا تُنْقي. ⦗٣٣٥⦘\n(بالعجفاء): العجف - بالتحريك- الهزال والضعف.\n_________\n(١) أخرجه الموطأ ٢ / ٤٨٢ في الضحايا، باب ما ينهى عنه من الضحايا، والترمذي رقم (١٤٩٧) في الأضاحي، باب ما لا يجوز من الأضاحي، وأبو داود رقم (٢٨٠٢) في الضحايا، باب ما يكره من الضحايا، والنسائي ٧ /٢١٤ و٢١٥ في الضحايا، باب ما نهي عنه من الأضاحي العوراء، وباب العرجاء، وباب العجفاء، وإسناده صحيح.\nوقال الترمذي: حديث حسن صحيح، والعمل على هذا عند أهل العلم.\nوقال النووي: وأجمعوا على أن العيوب الأربعة المذكورة في حديث البراء لا تجزئ التضحية بها، وكذا ما كان في معناها، أو أقبح منها، كالعمى، وقطع الرجل، وشبهه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/، ٢٨٤ ٢٨٩) قال: ثنا عفان، وفي (٤/٢٨٩) قال: حدثنا يحيى، وفي (٤/٣٠٠) قال: حدثنا وكيع، وابن جعفر، والدارمي (١٩٥٦) قال: حدثنا سعيد بن عامر، وأبو داود (٢٨٠٢) قال: حدثنا حفص بن عمر، وابن ماجة (٣١٤٤)، والنسائي (٧/٢١٥) كلاهما عن محمد بن بشار، قال: حدثنا محمد بن جعفر، وأبو داود، ويحيى، وعبد الرحمن، وابن أبي عدي، وأبو الوليد، والترمذي (١٤٩٧) قال: حدثنا هناد، قال: حدثنا ابن أبي زائدة، والنسائي (٧/٢١٤)، قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، جميعا - عفان، ويحيى، وابن جعفر، وسعيد بن عامر، وحفص، وأبو داود، وعبد الرحمن، وابن أبي عدي، وأبو الوليد، ويحيى بن أبي زائدة، وخالد - عن شعبة.\nوأخرجه الترمذي (١٤٩٧) قال: حدثنا علي بن حُجر، قال: أخبرنا جرير بن حازم، عن محمد بن إسحاق، عن يزيد بن أبي حبيب.\nوأخرجه النسائي (٧/٢١٥) قال: أخبرنا سليمان بن داود، عن ابن وهب، قال: أخبرني عمرو بن الحارث، والليث بن سعد.\nأربعتهم - شعبة، ويزيد، وعمرو، والليث- عن سليمان بن عبد الرحمن.\n٢ - وأخرجه مالك (الموطأ) (٢٩٨)، وأحمد (٤/٣٠١) قال: حدثنا عثمان بن عمر، والدارمي (١٩٥٥) قال: أخبرنا خالد بن مخلد. كلاهما - عثمان، وخالد- قالا: حدثنا مالك، عن عمرو بن الحارث.\nكلاهما - سليمان، وعمرو - عن عُبيد بن فيروز، فذكره.","vol":"3","page":333},{"text":"١٦٥١ - (د ت س) علي بن أبي طالب - ﵁ - قال: «أمَرَنَا رسولُ الله -ﷺ- أنْ نَسْتشْرِفَ العينَ والأُذْنَ، وأن لا نُضَحِّيَ بمُقابَلَةٍ: ولا مُدابَرَةٍ، ولا شَرْقَاءَ» .\nزاد في رواية: «والمقابَلةُ: ما قُطعَ طَرَفُ أذنها، والمدابَرةُ: ما قُطِعَ من جانب الأذن، والشَّرْقَاءُ: المشْقُوقَةُ. والْخَرقَاءُ: المَثْقُوبَةُ» . هذه رواية الترمذي.\nوفي رواية أبي داود والنسائي قال: «أمَرَنا رسولُ الله -ﷺ- أَنْ نَسْتَشْرِفَ العينَ والأَذنَ، ولا نُضحِّيَ بعَوْرَاءَ، ولا مُقابلَةٍ ولا مُدَابَرةٍ، ولا خَرْقَاءَ، ولا شَرْقَاءَ» .\nقال أبو داود: قال زهير -[وهو ابن معاوية]- فقلت لأبي إسحاق -[وهو السَّبِيْعِي]- أذكر «عَضْباءَ؟» قال: لا. قلت: فما المقابلةُ؟ قال: يُقطعُ طرفُ الأذن: قلتُ: فما المُدابَرَةُ؟ قال: يقطع من مُؤخَّر الأُذُن، قلتُ: فما الشرقاء؟ قال: تُشقُّ الأُذُن. قلت: فما الخرقاء؟ قال: تُخْرَقُ أذُنُها لِلسِّمةِ.\nوأخرج النسائي مثل رواية الترمذي الأولى بغير زيادة. ⦗٣٣٦⦘\nوفي أخرى لهم: «أَنَّ رسول الله -ﷺ-: نَهَى أَن يُضَحَّى بِعضْباء الأُذُنِ والقَرْن» .\nقيل لابن الْمُسَيَّبِ: ما الأَعْضَبُ؟ قال: المكسورُ النِّصُفِ فما فَوقه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مقابلة): شاة مقابلة: إذا قطع من مقدم أذنها قطعة وتركت معلقة فيها كأنها زنمة.\n(مدابرة): المدابرة: التي فعل بها ذلك من مؤخر أذنها، واسم الجلدة فيها: الإقبالة والإدبارة.\n(شرقاء): الشرقاء: التي شقت أذنها، وقد شرقت الشاة -بالسكر - فهي شاة شرقاء.\n(الخرقاء): من الغنم: التي في أذنها خرق، وهو ثقب مستدير.\n(عضباء): العضباء: المشقوقة الأذن والمكسورة القرن.\n_________\n(١) أخرجه الترمذي رقم (١٤٩٨) في الأضاحي، باب ما يكره من الأضاحي، وأبو داود رقم (٢٨٠٤) و(٢٨٠٥) و(٢٨٠٦) في الضحايا، باب ما يكره من الضحايا، والنسائي ٧ /٢١٧ في الضحايا، باب الخرقاء وهي التي تخرق أذنها، وباب الشرقاء وهي مشقوقة الأذن، وباب العضباء، ورواه أيضًا ابن ماجة مختصرًا رقم (٣١٤٢) في الأضاحي، باب ما يكره أن يضحى به، وأحمد في المسند رقم (٨٥١)، وفي إسناده أبو إسحاق السبيعي، وهو ثقة لكنه اختلط بآخره، والجملة الأولى منه رواها ابن ماجة بإسناد حسن، وهي أيضًا عند النسائي وأحمد في المسند.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود في الأضاحي (٦، ٣) عن النفيلي، عن زهير، عن أبي إسحاق، عن شريح بن النعمان - وكان رجل صدوق - به. والترمذي فيه (الأضاحي ٦، ١) عن الحسن بن على الحلواني، عن يزيد بن هارون، عن شريك، و(٦: ٢) عن الحسن بن علي، عن عبيد الله بن موسى، عن إسرائيل، كلاهما عن أبي إسحاق نحوه، وقال: حسن صحيح. والنسائي فيه (الضحايا ٨) عن محمد بن آدم، عن عبد الرحيم بن سليمان عن زكريا بن أبي زائدة، و(٩) عن أبي داود الحراني، عن الحسن بن محمد بن أعين، عن زهير، كلاهما عن أبي إسحاق به، وزاد: وأن لانضحى بعوراء ولا مقابلة ولا مدابرة ولا شرفاء ولا خرقاء. و(١٠) عن أحمد بن ناصح، عن أي بكر بن عياش و(١١، ١) عن هارون بن عبد اللله، عن شجاع بن الوليد، عن زياد بن خيثمة، كلاهما عن أبي إسحاق، بالزبادة دون المزيد عليه. وابن ماجة فيه (الأضاحي ١، ٨) عن محمد بن الصباح، عن أبي بكر بن عياش نحوه. (تحفة الأشراف ٧/٣٨٣-٣٨٤) .","vol":"3","page":335},{"text":"١٦٥٢ - (د) يزيد ذو مصر -﵀ (١) - قال: «أَتيتُ عُتْبَةَ بن عبدٍ السُّلَمي فقلت: يا أبا الوليد، إني خرجتُ ألتمسُ الضحايا، فلم أجد شيئًا يعْجِبُني غيرَ ثَرْماءَ، فكرهتُها، فما تقول؟ قال: أفلا جِئْتَني بها؟ قلتُ: سبحان الله! تجوز عنكَ، ولا تجوز عني؟ قال: نعم، إنك تَشُكُّ، ولا أشُك، إنما نَهى رسولُ الله عن الْمُصَفَّرة، والمُسْتَأْصِلَةِ والبَخْقَاءِ والمُشَيِّعَةِ والكَسراء. فالمصفَّرة: التي تسُتَأْصَلُ أُذُنُها حتى يَبْدو صِماخها، والمستأصِلة: التي اسْتُؤصِلَ قَرْنُها من أصله، والبخْقَاءُ: التي تُبْخَقُ عينُها، والمشيِّعة: التي لا تَتْبَعُ الغَنَمَ عَجْفًَا وَضَعفًا، والكسراءُ: الكسيرُة» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثرماء) ثرمت الشاة: إذا سقطت ثنيتها.\n(المصفَّرة) المستأصلة إذنها قطعًا، سميت بذلك لأن صماخها صفر من الأذن، أي خلا، والصماخ: ثقب الأذن، ويكتب بالسين، والصاد، لغتين. ⦗٣٣٨⦘\n(البخقاء): المبخوصة العين.\n(المشيِّعة): هي التي لا تتبع الغنم من الهزال والضعف، فهى إذًا تمشي وراءها، فكأنها أبدًا تشيِّعُهم.\n_________\n(١) (مصر) بكسر الميم وسكون الصاد المهملة: اسم البلد، وهو يزيد المقرئ الحمصي، كان من وجوه أهل الشام.\n(٢) رقم (٢٨٠٣) في الضحايا، باب ما يكره من الضحايا، وفي إسناده أبو حميد الرعيني وهو مجهول، ويزيد ذو مصر، لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٤/١٨٥) قال: ثنا علي بن بحر. (ح) وثنا أحمد بن خباب، وأبو داود (٢٨٠٣) قال: ثنا إبراهيم بن موسى الرازي (ح) وحدثنا علي بن بحر.\nثلاثتهم - علي بن بحر، وأحمد بن خباب، وإبراهيم بن موسى - عن عيسى بن يونس، قال: ثنا ثور بن يزيد، قال: ثنا أبو حميد الرعيني، قال: ني يزيد ذو معد، فذكره.","vol":"3","page":337},{"text":"١٦٥٣ - (ط) نافع [مولى ابن عمر] قال: «كان ابنُ عمر -﵄- يَنْفي منها ما لم تُسْنِنْ (١) - يعني: ما ليس بثَنيٍّ - وينفي منها ما نَقَصَ من خَلْقِها» .أخرجه الموطأ (٢) .\n_________\n(١) في الموطأ: \" كان ابن عمر يتقي من الضحايا والبدن التي لم تسن \" قال الزرقاني في \" شرح الموطأ \": روي بكسر السين من السن، لأن معروف مذهب ابن عمر أنه لا يضحي إلا بثني المعز والضأن والإبل والبقر. وروي بفتح السين. قال ابن قتيبة: أي لم تنبت أسنانها، كأنها لم تعط أسنانها. كما تقول: لم يلبن، ولم يسمن، ولم يعسل: أي لم يعط ذلك، وقال غيره: معناه: بل تبدل أسنانها. وهذا أشبه بمذهب ابن عمر، لأنه يقول بالأضاحي والبدن الثني فما فوقه، ولا يجوز عنده الجذع من الضأن، وهذا خلاف الآثار المرفوعة وخلاف الجمهور الذين هم حجة على من شذ عنهم. قاله ابن عبد البر.\n(٢) رواه مالك في الموطأ ٢ / ٤٨٢ في الأضاحي، باب ما ينهى عنه من الضحايا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (١٠٦١) في الضحايا-باب ما ينهى عنه من الضحايا، عن نافع، فذكره.","vol":"3","page":338},{"text":"<span data-type=\"title\" id=toc-368>الفصل الخامس: في الإشعار والتقليد</span>\n١٦٥٤ - (م ت د س) عبد الله بن عباس -﵄- قال: «صَلَّى النبيُّ -ﷺ- الظُّهرَ بذِي الْحُلَيفَةِ، ثم دعا بناقتِهِ، فَأشْعَرَهَا (١) في ⦗٣٣٩⦘ صَفحَةِ سَنَامها الأيمن، وسَلَتَ الدمَ عنها، وقَلدَهَا نَعْلَين، ثم ركب راحلته، فلما أستوَتْ به على البَيداء أهَلَّ بالحج» هذه رواية مسلم وأبي داود.\nوفي رواية الترمذي: «أن النبي -ﷺ- قَلَّدَ نعلين، وأشعَر الهديَ في الشِّقِّ الأَيْمَنِ بذي الحليفة، وأمَاط عنه الدم» .\nوفي رواية لأبي داود بمعناه وقال: «ثم سَلَتَ الدمَ بيده» .\nوفي أخرى: «بإصبعه» .\nوفي رواية النسائي: «أن رسولَ الله -ﷺ- أشْعَرَ بُدْنَه من الجانب الأيمنِ وسلتَ الدمَ عنها وأشعرَها» .\nوفي أخرى له: «أنَّ النبيَّ -ﷺ- لمَّا كان بذي الْحُلَيْفَةِ أمَرَ بِبُدْنِهِ فأشْعَرَ في سَنامها من الشِّقِّ الأيمن، ثم سَلَتَ عنها الدم، وقَلَّدَهَا نَعْلَينِ فلما اسْتَوَتْ به راحلتُه (٢) على البَيداء أهَلَّ» .\nزاد في أخرى: «فلما استوتْ به على البَيْدَاء، لَبَّى وأَحرم عند الظهرِ وأهلَّ بالحجِّ» (٣) . ⦗٣٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإشعار): إشعار الهدي: تعليمه بشيء يعرف به أنه هدي، فكانوا يشقون أسنمة الهدي ويرسلونها والدم يسيل منه، فيعرف أنه هدي فلا يتعرض إليه\n(سلت) الدم عنها: أي مسحه.\n_________\n(١) قال النووي في \" شرح مسلم \": إشعار الهدي علامة له. وهو مستحب ليعلم أنه هدي. فإن دخل رده واجده، وإن اختلط بغيره تميز، ولأن فيه إظهار شعار، وفيه تنبيه غير صاحبه على فعل مثل فعله.\n(٢) لفظة \" راحلته \" ليست في النسائي المطبوع.\n(٣) أخرجه مسلم رقم (١٢٤٣) في الحج، باب تقليد الهدي وإشعاره، والترمذي رقم (٩٠٦) في الحج، باب ما جاء في إشعار البدن، وأبو داود رقم (١٧٥٢) في المناسك، باب في الإشعار، والنسائي ٥ / ١٧٠ و١٧٢ في الحج، باب أي الشقين يشعر، وأخرجه أيضًا ابن ماجة رقم (٣٠٩٧) في المناسك، باب إشعار البدن، والدارمي ٢ / ٦٦، في المناسك، باب في الإشعار، وأحمد في المسند ١ / ٢١٦ و٢٥٤ و٢٨٠ و٣٣٩ و٣٤٤ و٣٤٧ و٣٧٢.\nقال النووي في \" شرح مسلم \": في هذا الحديث استحباب الإشعار والتقليد في الهدايا من الإبل، ⦗٣٤٠⦘ وبهذا قال جماهير العلماء من السلف والخلف. وقال أبو حنيفة: الإشعار بدعة لأنه مثلة، وهذا يخالف الأحاديث الصحيحة المشهورة في الإشعار وأما قوله: إنه مثلة، فليس كذلك، بل هذا كالفصد والحجامة والختان والكي والوسم، وأما محل الإشعار فمذهبنا ومذهب جماهير العلماء من السلف والخلف أنه يستحب الإشعار في صفحة السنام اليمنى، وقال مالك: في اليسرى، وهذا الحديث يرد عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢١٦) (١٨٥٥) قال: حدثنا هشيم، وفي (١/٢٥٤) (٢٢٩٦) قال: حدثنا عفان. وفي (١/٢٨٠) (٢٥٢٨) قال: حدثنا بَهز، وفي (١/٣٣٩) (٣١٤٩) قال: حدثنا حجاج، وفي (١/٣٤٧) (٣٢٤٤) قال: حدثنا يحيى. (ح) وحدثنا روح، والدارمي (١٩١٨) قال: أخبرنا أبو الوليد الطيالسي. ومسلم (٤/٥٧) قال: حدثنا محمد بن المثنى، وابن بشار، جميعا عن ابن أبي عدي، وأبو داود (١٧٥٢) قال: حدثنا أبو الوليد الطيالسي، وحفص بن عمر، وفي (١٧٥٣) قال: حدثنا مُسَدَّد، قال: حدثنا يحيى، والنسائي (٥/١٧٠) قال: أخبرنا مجاهد بن موسى، عن هشيم، وفي (٥/١٧٠) أيضا قال: أخبرنا عمرو ابن علي، قال: حدثنا يحيى، وابن خزيمة (٢٥٧٥، ٢٦٠٩) قال: حدثنا بُندار، قال: حدثنا يحيى بن سعيد، وفي (٢٦٠٩) قال: حدثنا بُندار أيضا، قال: حدثنا محمد - يعني ابن جعفر -. تسعتهم - هشيم، وعفان، وبهز، وحجاج، ويحيى بن سعيد، وروح، وأبو داود الطيالسي، وحفص بن عمر، ومحمد ابن جعفر - عن شعبة.\n٢ - وأخرجه أحمد (١/٣٤٤) (٣٢٠٦) قال: حدثنا وكيع، وفي (١/٣٧٢) (٥٢٥) قال: حدثنا روح، وأبو داود، ومسلم (٤/٥٨) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام، وابن ماجة (٣٠٩٧) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، والترمذي (٩٠٦) قال: حدثنا أبو كريب، قال: حدثنا وكيع، والنسائي (٥/١٧٢) قال: أخبرنا عُبيدالله بن سعيد، قال: حدثنا معاذ، وفي (٥/١٧٤) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن عُلَية. وابن خزيمة (٢٥٧٦) قال: حدثنا سَلم بن جُنادة، قال: حدثنا وكيع. خمستهم - وكيع، وروح، وأبو داود، ومعاذ بن هشام، وابن علية - عن هشيام الدستوائي.\nكلاهما - شعبة، وهشام - عن قتادة، قال: سمعت أبا حسان الأعرج فذكره.","vol":"3","page":338},{"text":"١٦٥٥ - (د س) المسور بن مخرمة ومروان بن الحكم -﵄- قالا: «خَرَجَ رسولُ الله -ﷺ- زَمَنَ الْحُدَيبيةِ في بِضعَ عَشْرَةَ مائةٍ من أصحابه،حتى إذا كانوا بذي الحليفة قَلَّدَ رسولُ الله الهديَ، وأشْعَرَهُ، وأحرم بالعمرةِ» . هذه رواية النسائي.\nوأسقط منها أبو داود قوله: «بِضعَ عَشرَةَ مائةٍ من أصحابه» .وقوله: «بالعُمرَةِ» (١) .\n_________\n(١) أخرجه أبو داود رقم (١٧٥٤) في المناسك، باب في الإشعار، والنسائي ٥ / ١٦٩ و١٧٠ في الحج، باب إشعار الهدي، وإسناده صحيح، وقد أبعد المصنف النجعة، فالحديث في صحيح البخاري ٣ / ٤٣٣ في الحج، باب من أشعر وقلد بذي الحليفة ثم أحرم.\nقال الحافظ في \" الفتح \": وفي هذا الحديث مشروعية الإشعار، وفائدته الإعلام بأنها صارت هديًا ليتبعها من يحتاج إلى ذلك، حتى لو اختلطت بغيرها تميزت، أو ضلت عرفت، أو عطبت عرفها المساكين بالعلامة فأكلوها، مع ما في ذلك من تعظيم الشرع وحث الغير عليه، وأبعد من منع الإشعار، واعتل باحتمال أنه كان مشروعًا قبل النهي عن المثلة، فإن النسخ لا يصار إليه بالاحتمال، بل وقع الإشعار في حجة الوداع، وذلك بعد النهي عن المثلة بزمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عرو بن الزبيز بن العوام، وعن المسوزي بن مخرمة. أخرجه أبوداود في الجهاد (١٦٨،١) عن محمد بن عبد الأعلى، عن محمد بن ثور، عن معمر، عن الأزهري، عنه به. وأعاد منه في السنة (٩/٢٤) قصة قيام المغيرة بالسيف. والنسائي في السير (الكبرى) عن محمد بن الأعلى ببعضه (تحفة الأشراف - ٨/٣٨٣) وعن مروان بن الحكم بن أبي العاص بن أميه القرشي الأسدي. أخرجه البخاري في الشروط (١٥) عن عبد الله بن محمد - بطوله، وهو أتمها وليس فيه ذكر الإحرام -، وفي الحج (١٧٦/١) عن محمود، كلاهما عن عبد الرزاق، وفيه (١٠٧/) عن أحمد بن محمد - مختصر، عن عبد الله بن المابرك، كلاهما عن معمر، وفي المغازي (٣٦/١٠) عن علي بن عبد الله - مختصر- عن سفيان. كلاهما عن الزهري، عن (المغازي ٣٦/٢٨) عن عبد الله بن محمد، عن سفيان بن عيينة، قال: سمعت الزهري من حدث بهذا الحديث حفظت بعضه وبثتني معمر، عن الزهري بطوله. وأبو داود في الحج (١٥/٣) عن عبد الأعلى بن حماد،عن سفيان، عن الزهري به. والنسائي في السير (الكبرى ١٦٢) عن يعقوب بن إبراهيم الدوري، عن يحيى بن سعيد، عن بن المبارك - ببعضه إلى قوله،من حال بيننا وبين البيت قاتلناه، فقال النبي -ﷺ-: «روحوا إذا» . و(١/٢) عن سعيد بن عبد الرحمن، عن سفيان، عن الزهري - بهذه القصة. (تحفة الأشراف ٨/٣٧١-٣٧٢) .","vol":"3","page":340},{"text":"١٦٥٦ - (خ م ت د س) عائشة -﵂- قالت: «أهْدَى رسولُ الله -ﷺ- مَرَّة إلى البيت غَنمًا فقلَّدَها» . هذه رواية مسلم والنسائى.\nوفي رواية البخاري ومسلم أيضًا وأبي داود مثله، وأسقط «فَقلَّدَها» .\nوفي أخرى للبخاري ومسلم قالت: «فَتَلْتُ لهدي رسول الله -ﷺ- تَعني: الْقَلائِدَ- قبل أنْ يُحرِم» .\nوفي رواية الترمذي والنسائي، قالت: «كُنْتُ أفتِل قَلائِدَ هَدي رسول الله -ﷺ-، كُلّها غنمًا (١)، ثم لا يُحْرِم» .\nوفي أخرى للنسائي إلى قوله «غنمًا» . ولم يذكر الإحرام (٢) .\n_________\n(١) وفي نسخة (أ): كلها غنم. وقوله: كلها، بالنصب تأكيد للقلائد، أو بالجر تأكيد للهدي، وقوله: غنمًا، حال عن الهدي إلا أنه اشترط في الحال من المضاف إليه صحة وضعه موضع المضاف، وهو هاهنا مفقود إلا على قول من قال: إذا كان المضاف مثل جزء المضاف إليه فيجوز الحال منه، وفيما نحن فيه نظرًا إلى اتصال القلائد بالهدي كجزئه، وأجاز بعض النحاة من المضاف إليه مطلقًا، فحينئذ لا إشكال. كذا في شرح الترمذي لأبي الطيب.\n\n(٢) أخرجه البخاري ٣ / ٤٣٧ في الحج، باب تقليد الغنم، وفي الأضاحي، باب إذا بعث بهديه ليذبح، ومسلم رقم (١٣٢١) في الحج، باب استحباب بعث الهدي إلى الحرم، والترمذي رقم (٩٠٩) في الحج، باب ما جاء في تقليد الغنم، وأبو داود رقم (١٧٥٥) في المناسك، باب في الإشعار، والنسائي ٥ / ١٧٣ و١٧٤ في الحج، باب تقليد الغنم، وأخرجه أيضًا ابن ماجة رقم (٣٠٩٦) في المناسك، باب تقليد الغنم.\nقال النووي في \" شرح مسلم \": أما تقليد الغنم فهو مذهبنا ومذهب العلماء كافة من السلف والخلف إلا مالكًا؛ فإنه لا يقول بتقليدها، قال القاضي عياض: ولعله لم يبلغه الحديث الثابت في ذلك، قلت: ⦗٣٤٢⦘ (القائل النووي) قد جاءت أحاديث كثيرة صحيحة بالتقليد، فهي حجة صريحة في الرد على من خالفها، واتفقوا على أن الغنم لا تشعر لضعفها عن الجرح، ولأنه يستتر بالصوف، وأما البقرة فيستحب عند الشافعي وموافقيه الجمع فيها بين الإشعار والتقليد كالإبل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٢١٧) قال: ثنا سفيان، وأحمد (٦/٤١) قال: ثنا سفيان. وفي (٦/٤٢) قال: ثنا أبو معاوية، والدارمي (١٩١٧) قال: نا يعلى بن عبيد، وأبو نعيم، والبخاري (٢/٢٠٨) قال: ثنا أبو نعيم، ومسلم (٤/٩٠) قال: ثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وأبو كريب، قال يحيى: نا أبو معاوية، وابن ماجة (٣٠٩٦) قال: ثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: ثنا أبو معاوية، والنسائي (٥/١٧٣) قال: نا إسماعيل بن مسعود، قال: ثنا خالد، قال: ثنا شعبة. (ح) ونا هناد بن السري، عن أبي معاوية.\nخمستهم - سفيان بن عيينة، وأبو معاوية، ويعلى، وأبو نعيم، وشعبة - عن سليمان الأعمش.\n٢ - وأخرجه أحمد (٦/٢٠٨)، وأبو داود (١٧٥٥) قال: ثنا هناد، كلاهما - أحمد، وهناد- قالا: ثنا وكيع، عن سفيان، عن منصور والأعمش، كلاهما - الأعمش، ومنصور - عن إبراهيم، عن الأسود، فذكره.","vol":"3","page":341},{"text":"١٦٥٧ - (س) وعنها -﵂- قالت: «إنَّ رسولَ الله -ﷺ- أَشْعَرَ بُدْنَهُ» أخرجه النسائي (١) .\n_________\n(١) ٥ / ١٧٠ في الحج، باب إشعار الهدي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه النسائي (٥/١٧٠) قال: نا عمرو بن علي، قال: نا وكيع، عن أفلح بن حميد، عن القاسم بن محمد، فذكره.","vol":"3","page":342},{"text":"١٦٥٨ - (ط) نافع مولى ابن عمر أنْ ابنَ عمر -﵄- «كان إذا أهْدَى هَدْيًا من المدينَةِ قَلَّدَةُ وأشعَرَه بذي الْحُلَيفَةِ، يُقَلِّدُهُ قَبْلَ أنْ يُشْعِرهُ، وذلك في مكان واحدٍ، وهو مُوَجهٌ للقبلة، يُقَلِّدُهُ بنَعلَينِ، ويُشْعِرهُ من الشِّقِّ الأيسَرِ، ثم يُسَاقُ مَعَه، حتى يُوقَفُ به مع الناس بعرفَةَ، ثم يَدْفَعُ به معهم إذا دفَعُوا، فإذا قَدِمَ مِنَى غَداةَ النَّحرِ نَحَرَهُ قبل أنْ يَحْلق أو يقَصِّرَ، وكان هو ينحر هَدْيَهُ بيدهِ، يَصفُّهُنَّ قِيامًا، ويُوجِّهُهُنَّ إلى القبلةِ، ثم يأكلُ ويُطعِمُ» .\nوفي رواية: «أنَّ ابنَ عمر كان إذا طْعَن في سَنام هدْيِهِ وهو يُشْعِرُهُ، قال: بسم الله، والله أكبر» .\nوفي أخرى: «أنَّ ابنَ عمر كان يقولُ: الهديُ ما قُلِّدَ وأُشْعِرَ وَوُقِفَ به بعرفة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٧٩ في الحج، باب العمل في الهدي حين يساق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (٨٦٥) في الحج - باب العمل في الهدي حين يساق، قال: عن نافع، فذكره.","vol":"3","page":342},{"text":"١٦٥٩ - (ت) وكيعٌ -﵀- قال: «إشْعَارُ الْبُدْنِ وتقليدُها سُنَّةٌ، فقال له رجل من أهل الرأي: روي عن إبراهيم النخعي، أنه قال: هو مُثْلَةٌ، فَغَضِبَ وكيعٌ، وقال: أقول لك: أشْعَرَ رسولُ الله -ﷺ- بُدْنَهُ، وهو سُنَّة، وتقول: قال إبراهيم؟ ما أحَقَّكَ أنْ تُحْبَسَ حتى تَنْزِعَ، ثم لا تخرج عن مثل هذا القول» (١) .\nأخرجه الترمذي، إلا أنَّ أولَ لفظه: «إنَّ وكيعًا قال لرجل مِمَّنْ يَنْظُرُ في الرأي:أشْعَر رسولُ الله -ﷺ-، ويقولُ أبو حنيفة: هو مُثْلَة، فقال الرّجُلُ: إنه قد رُوي عن إبراهيم ...» . وذكر الحديث (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المثلة): الشهرة وتشويه الخلق كجدع الأنف.\n_________\n(١) الذي في الترمذي المطبوع \" ما أحقك بأن تحبس ثم لا تخرج حتى تنزع عن قولك هذا \".\n(٢) ذكره الترمذي تعليقًا على الحديث رقم (٩٠٦) في الحج، باب ما جاء في إشعار البدن، ولفظه. قال أبو عيسى الترمذي: سمعت يوسف بن عيسى - وهو شيخه - يقول: سمعت وكيعًا يقول حين روى هذا الحديث فقال: لا تنظروا إلى قول أهل الرأي في هذا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي تعليقا على الحديث (٦٠٦) .","vol":"3","page":343},{"text":"<span data-type=\"title\" id=toc-369>الفصل السادس: في وقت الذبح ومكانه</span>\n١٦٦٠ - (خ م س) أنس بن مالك - ﵁ - قال: قال ⦗٣٤٤⦘ رسولُ الله -ﷺ- يَوْمَ النَّحرِ: «مَنْ كان ذَبَحَ قبلَ الصَّلاة فَلْيُعد. فقامَ رجلٌ فقال: يارسولَ الله، هذا يومٌ يُشْتَهى فيه اللحمُ، وذكَرَ هَنَةً من جيرانه - يعني فقْرًا وحاجةً - وأنه ذبح قبل الصلاة، كأن رسولَ الله -ﷺ- صَدَّقَهُ. قال: وعندي جَذَعةٌ هي أحبُّ إليَّ من شَاتَيْ لَحْمٍ، أفأذبَحُها؟ فَرخَّص له. قال: فلا أَدري أَبلَغَتْ رُخْصتُهُ مَنْ سِواه، أَم لا؟ قال: وانْكفأ رسول الله -ﷺ- إلى كَبْشَيْن أَمْلَحَيْنِ، فَذَبَحَهُما، فقام الناس إلى غُنَيْمَةٍ فتوَزَّعُوها، أو قال: فَتجزَّعُوها» . أخرجه البخاري ومسلم والنسائي (١) .\nوقد تقدَّم شيء من هذا الحديث في الفرع الثاني من الفصل الثاني (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هنَة): أي حالًا اضطروا فيها، وحاجة بهم.\n(انكفأ): الرجل: إذا رجع منصرفًا.\n(فتوزعوها): توزعوا الشيء: إذا اقتسموه، وكذلك تجزعوها.\n_________\n(١) أخرجه البخاري ١٠ / ٤ في الأضاحي، باب ما يشتهى من لحم يوم النحر، وباب سنة الأضحية، وباب من ذبح قبل الصلاة في العيدين، وباب الأكل يوم النحر، وباب كلام الإمام والناس في خطبة العيد، ومسلم رقم (١٩٦٢) في الأضاحي، باب وقتها، والنسائي ٢ / ١٩٢ في العيدين، باب ذبح الإمام يوم العيد وعدد ما يذبح، وفي الأضاحي، باب الكبش.\n(٢) انظر الصفحة (٣٢٥) من هذا الجزء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١١٣، ١١٧)، والبخاري (٢/٢١) قال: حدثنا مسدد. وفي (٧/١٢٩) قال: حدثنا صدقة. وفي (٧/١٣٢) قال: حدثنا علي بن عبد الله، ومسلم (٦/٧٦) قال: حدثني يحيى بن أيوب، وعمرو الناقد، وزهير بن حرب، وابن ماجة (٣١٥١) قال: حدثنا عثمان بن أبي شيبة، والنسائي (٧/٢٢٣) قال: أخبرنا يعقوب بن إبراهيم.\nتسعتهم - أحمد، ومسدد، وصدقة، وعلي بن المديني، ويحيى بن أيوب، والناقد، وزهير، وعثمان بن أبي شيبة، ويعقوب - عن إسماعيل بن إبراهيم بن علية.\nوأخرجه البخاري (٢/٢٨) قال: حدثنا حامد بن عمر، عن حماد بن زيد.\nوأخرجه مسلم (٦/٧٦) قال: حدثني زياد بن يحيى الحساني. والنسائي (٣/١٩٣) (٧/٢٢٠) قال: أخبرنا إسماعيل بن مسعود. كلاهما - زياد، وإسماعيل - قالا: حدثنا حاتم بن وَردان.\nثلاثتهم - ابن عُلية، وحماد، وحاتم - عن أيوب بن أبي تميمة.\n٢ - وأخرجه مسلم (٦/٧٦) قال: حدثنا محمد بن عُبيد الغُبري، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب، وهشام.\nكلاهما - أيوب، وهشام بن حسان - عن محمد بن سيرين، فذكره.","vol":"3","page":343},{"text":"١٦٦١ - (خ م ت د س) البراء بن عازب - ﵁ - قال: «ذَبح أبو بُرْدَةَ بنُ نِيَارٍ قبل الصلاة، فقال النبيُّ -ﷺ-: أبْدلها، فقال: يا رسول الله، ليس عندي إلا جَذَعةٌ؟ - قال شُعْبةُ: وأظُنُّهُ قال: هي خيرٌ من مُسِنَّةٍ - فقال رسولُ الله -ﷺ-: اجعَلها مكانها، ولن تُجْزىء عن أحدٍ بعدك» .\nومنهم من لم يذكر الشك في قوله: «هي خيرٌ من مُسِنَّةٍ» .\nوفي رواية: أنَّ النبي -ﷺ- قال: «إنَّ أولَ ما نَبْدأُ به في يومنا هذا: نُصلِّي، ثم نَرجعُ فننْحَرُ، فمن فَعَلَ ذلك فقد أصاب سُنّتنَا، ومنْ ذَبَحَ قَبْلُ، فإنما هو لَحمٌ قدَّمهُ لأهله، ليس من النُّسُكِ في شيءٍ، وكان أبو بُرْدةَ بنُ نيارٍ قد ذبح، فقال: عندي جَذَعةٌ خيرٌ من مُسِنَّةٍ، فقال: اذبَحْها، ولن تُجزىء عن أحدٍ بَعدَكَ» .\nوفي أخرى قال: «ضَحّى خَالٌ لي - يقال له: أبو بُرْدَةَ - قبل الصلاةِ، فقال له رسولَ الله -ﷺ-: شَاتُكَ شَاةُ لحمٍ، فقال: يا رسولَ الله، إن عندي داجنًا جذَعةً من المعز؟ قال: اذبحها ولا تَصْلُحُ لغيركَ، ثم قال: مَنْ ذَبحَ قبل الصلاة فإنما ذبح لنفسه، ومن ذبح بعد الصلاة فقد تَمَّ نُسُكُه، وأصاب سُنَّةَ المسلمين» . ⦗٣٤٦⦘\nوفي رواية: «عَنَاقَ لَبنٍ» . وفي أخرى: «عناق جَذَعةٍ» .\nوفي أخرى: أنه -ﷺ- قال: «من صلى صلاتنا، ونَسَكَ نُسُكَنَا: فلا يذبح حتى يُصلِّيَ، فقال خالي: قد نَسكْتُ عن ابْنٍ لي؟ فقال: ذلك شيءٌ عَجَّلْتَهُ لأهلك، قال إن عندي شَاةً خير من شاتَيْنِ؟ قال: ضَحِّ بها، فإنها خيرُ نَسِيكَتيْكَ» .\nهذه روايات البخاري ومسلم.\nوفي رواية الترمذي قال: خَطَبَنَا رسولُ الله -ﷺ- في يومِ نَحْرٍ، فقال: «لا يَذْبَحَنَّ أحدُكم حتى يصلِّي، فقام خالي، فقال: يا رسول الله، هذا يومٌ اللَّحمُ فيه مكروهٌ، وإني عَجَّلتُ نَسيكتي لأُطْعِمَ أَهلي وأهلَ داري - أو جيراني - قال: فَأعِدْ ذَبحكَ بآخرَ، فقال: يا رسول الله، عندي عَناقُ لبَنٍ، هي خير من شاتَيْ لحمٍ، أَفَأذْبَحها؟ قال: نعم، وهي خيرُ نَسِكتيْكَ ولا تُجْزئ جَذَعةٌ بعدك» .\nوأخرج أبو داود الرواية الأولى.\nوأخرج النسائي الرواية الثانية.\nوفي أخرى لأبي داود والنسائي قال «خَطبَناَ رسولُ الله -ﷺ- يوم النَّحْرِ بعد الصلاة، فقال: من صلى صلاتَنَا، ونَسكَ نُسُكنَا فقد أصاب ⦗٣٤٧⦘ النسُكَ، ومن نَسَك قبل الصلاة فتلك شاةُ لحم، فقام أبو بردةَ بَنُ نيار، فقال: يا رسول الله، لقد نسَكْتُ قبل أن أخرُجَ إلى الصلاةِ، وعرفتُ أنَّ اليوم يومُ أكلٍ وشرب، فَتَعَجَّلْتُ فأكلتُ، وأَطعمتُ أهلي وجيراني، فقال رسولَ الله -ﷺ-: تلك شاة لحم، فقال: إن عندي عَنَاقًا جَذَعَة وهي خيرٌ من شاتَيْ لحمٍ، فهل تُجزئ عني؟ قال نعم ولن تُجْزئ عن أحدٍ بعدك» (١) . ⦗٣٤٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (داجنًا): الداجن، الشاة التي تألف البيت وتستأنس بأهله، ويقال بالهاء، وتكون أيضا في غير الشاة.\n(عناق لبن): العناق، الأنثى من ولد المعز، وأضافها إلى اللبن، أي: أنها بعد ترضع، فهى متربية على اللبن لا المرعى.\n_________\n(١) أخرجه البخاري ١٠ /١٠ في الأضاحي، باب قول النبي ﷺ لأبي بردة: ضح بالجذع من المعز، وباب سنة الأضحية، وباب الذبح بعد الصلاة، وباب من ذبح قبل الصلاة أعاد، وفي العيدين، باب سنة العيدين لأهل الإسلام، وباب الأكل يوم النحر، وباب الخطبة بعد العيد، وباب التكبير إلى العيد، وباب استقبال الإمام الناس في خطبة العيد، وباب كلام الإمام والناس في خطبة العيد، ومسلم رقم (١٩٦١) في الأضاحي، باب وقتها، والترمذي رقم (١٥٠٨) في الأضاحي، باب ما جاء في الذبح بعد الصلاة، وأبو داود رقم (٢٨٠٠) في الضحايا، باب ما يجوز من السن في الضحايا، والنسائي ٧ / ٢٢٢ و٢٢٣ في الضحايا، باب ذبح الضحية قبل الإمام، وأخرجه أيضًا الدارمي في السنن ٢ / ٨٠ في الأضاحي، باب في الذبح قبل الصلاة.\nقال الحافظ في \" الفتح \": وفي الحديث من الفوائد: أن المرجع في الأحكام إنما هو إلى النبي ﷺ، وأنه قد يخص بعض أمته بحكم ويمنع غيره عنه ولو كان بغير عذر، وأن خطابه للواحد يعم جميع المكلفين حتى يظهر دليل الخصوصية، وفيه أن الإمام يعلم الناس في خطبة العيد أحكام النحر، وفيه جواز الاكتفاء في الأضحية بالشاة الواحدة عن الرجل وعن أهل بيته، وبه قال الجمهور، وفيه أن العمل وإن وافق نية حسنة لم يصح إلا إذا وقع على وفق الشرع، وفيه جواز أكل اللحم يوم العيد من غير لحم الأضحية، لقوله: \" إنما هو لحم قدمه لأهله \"، وفيه كرم الرب ﷾؛ لكونه شرع لعبيده الأضحية مع ما لهم فيها من الشهوة بالأكل والادخار، ومع ذلك فأثبت لهم الأجر في الذبح، ثم من تصدق أثيب وإلا لم يأثم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٠٢) قال: حدثنا محمد بن جعفر، والبخاري (٧/١٣١)، ومسلم (٦/٧٦) قالا: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، ومسلم (٦/٧٦) قال: حدثناه ابن المثنى، قال: حدثني وهب -بن جرير (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا أبو عامر العَقدي.\nثلاثتهم - ابن جعفر، ووهب، وأبو عامر- قالوا: حدثنا شعبة، عن سلمة بن كُهيل، عن أبي جُحيفة، فذكره.\n- ورواه عن البراء بن عازب الشعبي:\n١ - أخرجه أحمد (٤/٢٨١)، والنسائي في الكبرى (تحفة الأشراف) (١٧٦٩) عن عثمان بن عبد الله، كلاهما -أحمد، وعثمان - عن عفان، عن شعبة، عن زبيد، ومنصور، وداود، وابن عون، ومجالد.\n٢ - وأخرجه أحمد (٤/٢٨٧) قال: حدثنا إسماعيل، وفي (٤/٢٩٧) قال: حدثنا يزيد، وابن أبي عدي، ومسلم (٦/٧٤) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم. (ح) وحدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي. والترمذي (١٥٠٨) قال: حدثنا علي بن حُجر، قال: أخبرنا إسماعيل بن إبراهيم، والنسائي (٧/٢٢٢) قال: أخبرنا هناد بن السري، عن ابن أبي زائدة (يحيى) . خمستهم - إسماعيل، ويزيد، وابن أبي عدي، وهُشيم، ويحيى بن زكريا- عن داود بن أبي هند.\n٣ - وأخرجه أحمد (٤/٢٩٧) قال: حدثنا يحيى بن آدم، قال: حدثنا أبو الأحوص، والبخاري (٢/٢١) قال: حدثنا عثمان، قال: حدثنا جرير، وفي (٢/٢٨) قال: حدثنا مُسدد، قال: حدثنا أبو الأحوص. ومسلم (٦/٧٥) قال: حدثنا قتيبة بن سعيد، وهناد بن السري، قالا: حدثنا أبو الأحوص، (ح) وحدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، عن جرير، وأبو داود (٢٨٠٠) قال: حدثنا مُسَدَّد، قال: حدثنا أبو الأحوص. والنسائي (٣/، ١٨٤، ١٩٠ ٧/٢٢٣) قال: أخبرنا قتيبة، قال: حدثنا أبو الأحوص، وابن وابن خزيمة (١٤٢٧) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، كلاهما - أبو الأحوص، وجرير- عن منصور.\n٤ - وأخرجه أحمد (٤/٣٠٣) قال: حدثنا محمد بن جعفر، والبخاري (٢/، ٢٠ ٧/١٣٢) قال: حدثنا حجاج، وفي (٢/٢٣) قال: حدثنا آدم، وفي (٢/٢٤) قال: حدثنا سليمان بن حرب، وفي (٧/١٢٨) قال: حدثنا محمد بن بشار، قال: حدثنا غُندر، ومسلم (٦/٧٥) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي، والنسائي (٣/١٨٢) قال: أخبرنا محمد بن عثمان، قال: حدثنا بهز، ستتهم - ابن جعفر، وحجاج، وآدم، وسليمان، ومعاذ، وبهز - عن شعبة.\nوأخرجه البخاري (٢/٢٦) قال: حدثنا أبو نعيم، قال: حدثنا محمد بن طلحة.\nكلاهما - شعبة، وابن طلحة -عن زبيد.\n٥ - وأخرجه الدارمي (١٩٦٨) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان، عن منصور، وزبيد.\n٦ - وأخرجه البخاري (٧/١٣١) وأبو داود (٢٨٠١) قالا: حدثنا مُسدد. ومسلم (٦/٧٤) قال: حدثنا يحيى ابن يحيى، كلاهما - مسدد، ويحيى- عن خالد بن عبد الله، عن مطرف.\n٧ - وأخرجه البخاري (٧/١٣٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة، ومسلم (٦/٧٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، (ح) وحدثنا ابن نُمير (محمد) قال: حدثنا أبي، قال: حدثنا زكريا، والنسائي (٧/٢٢٢) قال: أخبرنا هناد بن السري، عن ابن أبي زائدة، (يحيى) قال: أنبأنا أبي. كلاهما - أبو عوانة، وزكريا - عن فراس بن يحيى.\n٨ - وأخرجه البخاري (٨/١٧٠) قال: كتب إليّ محمد بن بشار، قال: حدثنا معاذ بن معاذ، قال: حدثنا ابن عون.\n٩ - وأخرجه مسلم (٦/٧٥) قال: حدثني أحمد بن سعيد بن صخر الدارمي، قال: حدثنا أبو النعمان عارم ابن الفضل، قال: حدثنا عبد الواحد بن زياد، قال: حدثنا عاصم الأحول.\nثمانيتهم - زبيد، ومنصور، وداود، وابن عون، ومجالد، ومطرف، وفراس، وعاصم- عن عامر الشعبي، فذكره وألفاظهم متقاربة.\n- ورواه عن البراء بن عازب: يزيد بن البراء بن عازب:\nأخرجه أحمد (٤/٢٨٢) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة، وفيه (٤/٢٨٢) (مختصرا) قال: حدثنا سفيان، وفي (٤/٣٠٤) (مختصرا) قال: حدثنا وكيع. وأبو داود (١١٤٥) (مختصرا) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن عيينة.\nثلاثتهم - زائدة، وسفيان، ووكيع - عن أبي جَناب، عن يزيد بن البراء، فذكره.","vol":"3","page":345},{"text":"١٦٦٢ - (ط) بشير بن يسار «أنَّ أبا بُرْدَةَ بنَ نيَارٍ - ﵁ - ذَبْحَ ضَحيَّتَهُ قَبلَ أن يَذْبحَ رسولُ الله -ﷺ- يوم الأضحى، فزعم أنَّ رسولَ الله -ﷺ- أمَرَهُ أن يَعُودَ بضَحِيَّةٍ أُخرى، قال أَبو بردةُ: لا أجد إلا جَذَعًا، قال: وإن لم تَجدْ إلا جَذعًا فاذْبَحْ» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٨٣ في الضحايا، باب النهي عن ذبح الضحية قبل انصراف الإمام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٣/٩٥) عن يحيى بن سعيد عن بشير بن يسار، أن أبا بردة ابن نيار فذكره.","vol":"3","page":348},{"text":"١٦٦٣ - (خ م س) جندب بن عبد الله البجلي - ﵁ - قال: «شهدتُ الأَضحى يوم النَّحْرِ مع رسولِ الله -ﷺ-، فلم يَعدُ أنْ صَلَّى، وفَرَغَ من صلاته وسلَّم، فإذا هو يرَى لحمَ أضَاحِيَّ قد ذُبِحَتْ قبل أن يَفرُغَ من صلاتِهِ، فقال: من كان ذبحَ قبل أن يصلي - أو نُصَلِّي - فَليَذْبَحْ مكانَها أُخْرَى» .\nوفي أخرى قال: «صلَّى النبيُّ -ﷺ- يوم النحر، ثم خطب، ثم ذبح، ⦗٣٤٩⦘ وقال: مَنْ ذَبَحَ قبل أن يُصلِّيَ فَلْيَذْبَحْ أخرى مكانها، ومن لم يَذْبَحْ فليذبح باسم الله» . أخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فلم يعد): لم يعد أن فعل كذا، أي: لم يجاوز أن فعله.\n_________\n(١) أخرجه البخاري ١٠ /١٧ في الأضاحي، باب من ذبح قبل الصلاة أعاد، وفي العيدين، باب كلام الإمام والناس في خطبة العيد، وفي الذبائح والصيد، باب قول النبي ﷺ: \" فليذبح على اسم الله \"، وفي الأيمان والنذور، باب إذا حنث ناسيًا في الأيمان، وفي التوحيد، باب السؤال بأسماء الله تعالى، ومسلم رقم (١٩٦٠) في الأضاحي، باب وقتها، والنسائي ٧ / ٢٢٤ في الضحايا، باب ذبح الضحية قبل الإمام، وأخرجه ابن ماجة أيضًا رقم (٣١٥٢) في الأضاحي، باب النهي عن ذبح الأضحية قبل الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٧٧٥)، ومسلم (٦/٧٤) قال: حدثنا إسحاق بن إبراهيم، وابن أبي عمر، وابن ماجة (٣١٥٢) قال: حدثنا هشام بن عمار، أربعتهم - الحميدي، وإسحاق، وابن أبي عمر، وهشام - عن سفيان بن عيينة.\n٢ - وأخرجه أحمد (٤/٣١٢) قال: حدثنا عفان. وفي (٤/٣١٣) قال: حدثنا محمد بن جعفر. وفي (٤/٣١٣) أيضا قال: حدثنا يزيد، والبخاري (٢/٢٩) قال: حدثنا مسلم. وفي (٧/١٣٢) قال: حدثنا آدم، وفي (٨/١٧١) قال: حدثنا سليمان بن حرب، وفي (٩/١٤٦) قال: حدثنا حفص بن عمر، ومسلم (٦/٧٤) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، ثمانيتهم - عفان، وابن جعفر، ويزيد، ومسلم، وآدم، وسليمان، وحفص، ومعاذ- قال يزيد: أخبرنا، وقال الآخرون: حدثنا شعبة.\n٣ - وأخرجه أحمد (٤/٣١٢) قال: حدثنا عبيدة بن حميد.\n٤ - وأخرجه أحمد (٤/٣١٣) قال: حدثنا وكيع، قال: حدثنا سفيان. (ح) وعبد الرحمن، عن سفيان (هو الثوري) .\n٥- وأخرجه البخاري (٧/١١٨)، ومسلم (٦/٧٤)، والنسائي (٧/٢٢٤) قال النسائي: أخبرنا، وقال البخاري، ومسلم: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة.\n٦ - وأخرجه مسلم (٦/٧٣) قال: حدثنا أحمد بن يونس، (ح) وحدثناه يحيى بن يحيى، كلاهما - أحمد، ويحيى- قال أحمد: حدثنا، وقال يحيى: أخبرنا زهير.\n٧ - وأخرجه مسلم (٦/٧٣) قال: حدثنا أبو بكر بن أبي شيبة، والنسائي (٧/٢١٤) قال: أخبرنا هناد بن السري، كلاهما -أبو بكر، وهناد- عن أبي الأحوص.\nسبعتهم - ابن عيينة، وشعبة، وعبيدة، والثوري، وأبو عوانة، وزهير، وأبو الأحوص- عن الأسود بن قيس، فذكره.","vol":"3","page":348},{"text":"١٦٦٤ - (م) جابر بن عبد الله -﵄- قال: «صلى بنا رسولُ الله -ﷺ- يومَ النَّحرِ بالمدينة، فتقدَّم رجالٌ، فَنَحَرُوا، فَظَنوا أنَّ النبيَّ -ﷺ- قد نَحَرَ، فَأمَرَ النبيُّ -ﷺ- مَن كان نَحَرَ قبلَه أنْ يُعيدَ بنحرٍ آخَرَ، ولا يَنْحَرُوا حتى ينحرَ النبيُّ -ﷺ-» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٩٦٤) في الأضاحي، باب سن الأضحية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٢٩٤) قال: حدثنا عبد الرزاق، وفي (٣/٣٢٤) قال: حدثنا محمد بن بكر، ومسلم (٦/٧٧) قال: حدثني محمد بن حاتم، قال: حدثنا محمد بن بكر. كلاهما -عبد الرزاق، وابن بكر- قالا: أخبرنا ابن جريج.\n٢ - وأخرجه أحمد (٣/٣٤٨) قال: حدثنا موسى، وحسن بن موسى، قالا: حدثنا ابن لهيعة.\nكلاهما - ابن جريج، وابن لهيعة- عن أبي الزبير، فذكره.","vol":"3","page":349},{"text":"١٦٦٥ - (ط) عويمر بن الأشقر - ﵁ - «ذَبحَ ضحِيَّتَهُ قَبْلَ أنْ يَغْدُوَ يَوْمَ الأضحى، وأنه ذكر ذلك لرسولِ الله -ﷺ-، فَأمرَهُ أن يَعُودَ بِضَحيَّةٍ أخرى» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٨٤ في الضحايا، باب النهي عن ذبح الضحية قبل انصراف الإمام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في الموطأ بشرح الزرقاني (٣/٩٧) عن يحيى بن سعيد، عن عباد بن تميم، أن عويمر بن أشقر فذكره.","vol":"3","page":349},{"text":"١٦٦٦ - (خ د س) نافع [مولى ابن عمر] قال: «كان ابنُ عمر -﵄- يَنْحَرُ في المنحر. قال عُبَيْدُ الله، منحرِ النبيِّ -ﷺ-» .\nوفي رواية: «أنَّ ابن عمر كان يَبعَثُ بِهديه من جَمْعٍ من آخر الليل، حتى يدخل به مَنحَرَ النبيِّ -ﷺ- مع حجَّاجِ، فيهم الحرُّ والمملوكُ» . هذه رواية البخاري.\nوفي رواية أبي داود والنسائي: «أنَّ النبيَّ -ﷺ-: كان يذبح أضحيته بالمصلى، وكان ابن عمر يفعله» وفي أخرى للنسائي: أن رسول الله -ﷺ- «نَحَرَ يومَ الأُضحى بالمدينَةِ» . قال: «وقد كان إذا لم يَنْحَرْ ذَبَحَ بالمصلَّى» (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٤١ في الحج، باب النحر في منحر النبي ﷺ، وفي الأضاحي، باب الأضحى والنحر بالمصلى، وأبو داود رقم (٢٨١١) في الضحايا، باب الإمام يذبح بالمصلى، والنسائي ٧ / ٢١٣ و٢١٤ في الضحايا، باب ذبح الإمام أضحيته بالمصلى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٠٨) (٥٨٧٦) قال: حدثنا عبد الله بن محمد. (قال عبد الله بن أحمد بن حنبل: وسمعته أنا من عبد الله بن محمد- قال: حدثنا أبو أسامة، عن أسامة. وفي (٢/١٥٢) (٦٤٠١) قال: حدثنا روح، قال: حدثنا ابن جريج، قال: بلغني عن نافع. والبخاري (٢/٢٨) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، قال: حدثني كثير بن فرقد. وفي (٧/١٣٠) قال: حدثنا يحيى ابن بُكير، قال: حدثنا الليث، عن كثير بن فرقد. وأبو داود (٢٨١١) قال: حدثنا عثمان بن أبي شيبة، أن أبا أسامة حدثهم، عن أسامة. وابن ماجة (٣١٦١) قال: حدثنا محمد بن بشار، قال: حدثنا أبو بكر الحنفي، قال: حدثنا أسامة بن زيد. والنسائي (٣/١٩٣) و(٧/٢١٣) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، عن كثير بن فرقد. وفي (٧/٢١٣) قال: أخبرنا علي بن عثمان النفيلي، قال: حدثنا سعيد بن عيسى، قال: حدثنا المفضل بن فضالة، قال: حدثني عبد الله بن سليمان. جميعهم (أسامة بن زيد، ومن بلّغ ابن جريج، وكثير بن فرقد، وعبد الله بن سليمان) عن نافع، فذكره.\n* أخرجه البخاري (٢/٢٠٩) قال: حدثنا إسحاق بن إبراهيم. وفي (٧/١٣٠) قال: حدثنا محمد بن أبي بكر المقدمي.\nكلاهما (إسحاق، ومحمد بن أبي بكر) عن خالد بن الحارث، قال: حدثنا عبيد الله بن عمر، عن نافع، قال: كان عبدُ الله ينحر في المنحر.\nقال عبيد الله: يعني منحر النبي -ﷺ-.","vol":"3","page":350},{"text":"١٦٦٧ - (ط) مالك بن أنس -﵀- بَلَغَهُ أنَّ رسولَ الله -ﷺ- قال بمنَى: «هذا المنحرُ، وكُلُّ منَى مَنحرٌ، وقال في العُمرَةِ: هذا المنحرُ - يعني: المروةَ - وكلُّ فجاج مكةَ وطرُقها مَنحرٌ» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فجاج): الفجاج السكك والطرق، جمع فج.\n_________\n(١) ١ / ٣٩٣ في الحج، باب ما جاء في النحر في الحج، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٥٦) قال الزرقاني: وأخرجه أحمد وأبو داود وابن ماجة وصححه الحاكم عن جابر.","vol":"3","page":350},{"text":"١٦٦٨ - (ط) نافع [مولى ابن عمر] أنَّ ابنَ عمر -﵄- قال: «مَنْ نَذَرَ بَدَنَةً فإنهُ يُقلِّدُهَا بِنَعلَيْن، ويُشْعِرُهَا ثم يَنحرُهَا عند البيت أو بمنَى يوم النحر، ليس لها محلٌّ دون ذلك، ومن نَذَر جَزُورًا من الإبل والبقر فَلْينحرها حيثُ شاء» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٩٤ في الحج، باب العمل في النحر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٢/٤٦١) .","vol":"3","page":351},{"text":"١٦٦٩ - (ط) نافع أنَّ ابنَ عمر -﵄- قال: «الأضْحى يَوُمَانِ بعد يوم الأضحى» .\nقال مالك: وبَلَغني عن علي بن أبي طالب مثله. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٨٧ في الضحايا، باب الضحية عما في بطن المرأة وذكر أيام الأضحى، وإسناده صحيح. قال الزرقاني في \" شرح الموطأ \": وإلى هذا ذهب مالك وأبو حنيفة وأحمد وأكثر العلماء، وقال الشافعي وجماعة: الأضحى يوم النحر، وثلاثة أيام بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٣/١٠٣) .","vol":"3","page":351},{"text":"<span data-type=\"title\" id=toc-370>الفصل السابع: في كيفية الذبح</span>\n١٦٧٠ - (م د) عائشة -﵂- أنَّ رسولَ الله -ﷺ- «أَمرَ بكبشٍ أقرن، يَطأُ في سوادٍ، ويبْرُكُ في سَوادٍ، وينظْرُ في سَوادٍ، فَأُتيَ به ليُضَّحيَ به، فقال لها: يا عائشةُ، هَلُمِّي المدْيَةَ، ثم قال: اشْحذيها ⦗٣٥٢⦘ بِحَجرٍ، فَفَعلَتْ، ثم أخذَهَا وأخَذَ الكَبْشَ فَأضْجَعهُ، ثُمَّ ذَبَحه، ثم قال بِسْم الله، اللَّهمَّ تَقَبّلْ مِنْ مُحَمَّدٍ وآلِ مُحَمَّدٍ، ومِنْ أمَّةِ محمد، ثُمَّ ضَحَّى» . أخرجه مسلم وأبو داود، إلا أنَّ أبا داود قال: «اشْحثِيها» بالثاء (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المدية): السكين.\n(شحذتها): شحذت السكين ونحوها: إذا حددتها بالمسن وغيره مما يستخرج به حدها، وكذلك شحثتها بالثاء - لأن الثاء والذال متقاربان.\n_________\n(١) أخرجه مسلم رقم (١٩٦٧) في الأضاحي، باب استحباب الضحية وذبحها مباشرة بلا توكيل، وأبو داود رقم (٢٧٩٢) في الضحايا، باب ما يستحب من الضحايا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٨) قال: حدثنا هارون. ومسلم (٦/٧٨) قال: حدثنا هارون بن معروف. وأبو داود (٢٧٩٢) قال: حدثنا أحمد بن صالح.\nكلاهما (هارون بن معروف، وأحمد بن صالح) قالا: حدثنا عبد الله بن وهب. قال: قال حَيوة: أخبرني أبو صخر، عن يزيد بن قُسَيط، عن عروة بن الزبير، فذكره.","vol":"3","page":351},{"text":"١٦٧١ - (ت د) جابر بن عبد الله -﵄- قال: ذَبَحَ النبيُّ -ﷺ- يَومَ الذَّبح كَبْشَينِ أَقْرنَيْنِ أَمْلَحَينِ مَوجُوءَينِ، فَلمَّا وَجَّهَهُما قال: «إنِّي وَجَّهْتُ وَجْهيَ للذي فَطَرَ السَّمَاوات والأرضَ، عَلى مِلِّةِ إبْراهِيمَ حَنِيفًا، ومَا أنا مِنَ المشْركين، إنَّ صَلاتي ونسُكي وَمَحْيَايَ وَمَمَاتي لله رَبِّ العالَمينَ، لا شَرِيكَ له، وبذلك أُمِرْتُ، وأنَا مِنَ المُسْلِمين، اللَّهُمَّ مِنْكَ ولَكَ، اللَّهُمَّ عَنْ مُحَمّدٍ، وأُمَّتِهِ، بسم الله والله أكبر، ثم ذَبَحَ» (١) . ⦗٣٥٣⦘\nوفي رواية قال: «شَهِدْتُ مَعَ النبيِّ -ﷺ- الأضحى بالمُصَلَّى، فلما قضى خُطْبتَهُ نَزَلَ عَنْ مِنْبَره، فأتى بكبش فذبحه بيده وقال: بسم الله والله أَكبر، هَذَا عَني وعَمَّنْ لَمْ يُضَحِّ من أُمَّتي» (٢) .\nأخرجه أبو داود. وأخرج الرواية الثانية الترمذي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَوجوءين): الوجاء نحو الخصاء. وهو أن يؤخذ الكبش فتُرَضّ خصياه، ولا تقطعا. وقيل: هو أن تقطع عروقهما وتتركا بحالهما.\n_________\n(١) هذه رواية أبي داود، وفي سندها أبو عياش المعافري المصري، وهو مجهول، وفيه أيضًا عنعنة ابن إسحاق، وكذلك سند ابن ماجة.\n(٢) أخرجه الترمذي رقم (١٥٢٠) في الأضاحي، باب رقم ٢٢، وأبو داود رقم (٢٧٩٥) في الضحايا، باب ما يستحب من الضحايا وأخرجه أيضًا ابن ماجة رقم (٣١٢١) في الأضاحي، باب أضاحي رسول الله ﷺ.\n(٣) وهذه رواية الترمذي، وفي سندها المطلب بن عبد الله بن المطلب بن حنطب بن الحارث المخزومي، وهو صدوق، ولكنه كثير التدليس والإرسال، ولذلك قال الترمذي: هذا حديث غريب من هذا الوجه، والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم أن يقول الرجل إذا ذبح: بسم الله والله أكبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٧٥) . وابن خزيمة (٢٨٩٩) قال: حدثنا أحمد بن الأزهر، وكتبته من أصله. كلاهما (أحمد بن حنبل، وأحمد بن الأزهر) قالا: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني يزيد بن أبي حبيب المصري، عن خالد بن أبي عمران، عن أبي عياش، فذكره.\n* أخرجه الدارمي (١٩٥٢) قال: أخبرنا أحمد بن خالد. وأبو داود (٢٧٩٥) قال: حدثنا إبراهيم بن موسى الرازي، قال: حدثنا عيسى. وابن ماجة (٣١٢١) قال: حدثنا هشام بن عمار، قال: حدثنا إسماعيل بن عياش. ثلاثتهم (أحمد بن خالد، وعيسى، وإسماعيل بن عياش) قالوا: حدثنا محمد بن إسحاق، عن يزيد بن أبي حبيب، عن أبي عياش، عن جابر، فذكره، ليس فيه: (خالد بن أبي عمران) .","vol":"3","page":352},{"text":"١٦٧٢ - (د) غرفة (١) بن الحارث الكندي - ﵁ - قال: «شَهِدْتُ رسولَ الله -ﷺ- في حَجَّةِ الوَدَاعِ، وأُتِيَ بالبُدنِ فقال: ادْعُوا لي أبا حسَنٍ، فَدُعيُ لَهُ [علي -﵁-]، فقال: خُذْ بِأسفَل الحَرْبَةِ، فَفَعَلَ، وأخذ رسولُ الله -ﷺ- بأعلاها، ثم طَعَنا بِها البُدْنَ ⦗٣٥٤⦘ وَهِيَ مَعقُولةُ الْيدِ اليسرى، قائمةٌ على ما بقيَ مِنْ قوائمها، وذلك يومَ النَّحرِ بِمنَى، فَلمَّا فرغَ ركبَ بَغْلتَهُ وأردفَ عليًّا» .\nأخرجه أبو داود. إلا قوله: «وهي مَعْقولة - إلى قوله - بِمنَى» فإني لم أجدهُ فيما قرأْتهُ من كتابه، وذكره رزينٌ (٢) .\n_________\n(١) \" غرفة \" بالغين المعجمة والراء مفتوحتين - كما في \" المشتبه \" للذهبي، وضبطه بعضهم بسكون الراء، وضبطه بعضهم بالعين المهملة والراء مفتوحتين. والصواب الأول، ويكنى أبا الحارث، له صحبة.\n(٢) رقم (١٧٦٦) في المناسك، باب في الهدي إذا عطب قبل أن يبلغ، وفي سنده عبد الله بن الحارث الكندي الأزدي المصري لم يوثقه غير ابن حبان، وباقي رجاله ثقات. وقال المنذري في مختصر سنن أبي داود ج ٢ ص ٩٦ حديث ١٦٩٢: ذكر محمد بن يونس الحضرمي أن هذا الحديث لم يروه عن حرملة - يعني ابن عمران - غير ابن المبارك، ولم يروه عن ابن المبارك غير عبد الرحمن بن مهدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (١٧٦٦) قال: حدثنا محمد بن حاتم. قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا عبد الله بن المبارك عن حرملة بن عمران عن عبد الله بن الحارث الأزدي، فذكره.","vol":"3","page":353},{"text":"١٦٧٣ - (خ م د) زياد بن جبير قال: «رَأيتُ ابنَ عُمَر -﵄- أتى عَلى رَجُلٍ قد أناخ بَدَنَتَهُ يَنْحرُها، فقال: ابعثْها قِيامًا [مُقَيَّدَةً]، فهذه سُنَّةُ مُحمدٍ -ﷺ-» . أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٤١ في الحج، باب نحر الإبل مقيدة، ومسلم رقم (١٣٢٠) في الحج، باب نحر البدن قيامًا مقيدة، وأبو داود رقم (١٧٦٨) في المناسك، باب كيف تنحر البدن.\nقال الحافظ في \" الفتح \": وفي هذا الحديث استحباب نحر الإبل على الصفة المذكورة، وعن الحنفية: يستوي نحرها قائمة وباركة في الفضيلة، وفيه تعليم الجاهل وعدم السكوت على مخالفة السنة وإن كان مباحًا، وفيه أن قول الصحابي: من السنة كذا، مرفوع عند الشيخين لاحتجاجهما بهذا الحديث في صحيحيهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣) (٤٤٥٩) قال: حدثنا هُشيم. وفي (٢/٨٦) (٥٥٨٠) قال: حدثنا محمد ابن جعفر، قال: حدثنا شعبة. وفي (٢/١٣٩) (٦٢٣٦) قال: حدثنا إسماعيل. والدارمي (١٩٢٠) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان. والبخاري (٢/٢١٠) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا يزيد بن زريع. ومسلم (٤/٨٩) قال: حدثنا يحيى بن يحيى، قال: أخبرنا خالد بن عبد الله. وأبو داود (١٧٦٨) قال: حدثنا أحمد بن حنبل، قال: حدثنا هشيم. والنسائي في الكبرى «تحفة الأشراف» (٦٧٢٢) عن يعقوب بن إبراهيم، عن هشيم. وابن خزيمة (٢٨٩٣) قال: حدثنا محمد بن بشار قال: حدثنا عبد الأعلى (ح) وحدثنا الصنعاني، قال: حدثنا يزيد بن زريع (ح) وحدثنا زياد بن أيوب، قال: حدثنا إسماعيل، يعني ابن علية. (ح) وحدثنا الدورقي، ومحمد بن هشام، قالا: حدثنا هشيم.\nسبعتهم (هشيم، وشعبة، وإسماعيل بن إبراهيم بن علية، وسفيان، ويزيد بن زريع، وخالد بن عبد الله، وعبد الأعلى) عن يونس بن عبيد، قال: أخبرني زياد بن جبير، فذكره.","vol":"3","page":354},{"text":"١٦٧٤ - (د) جابر (١) -﵄- «أنَّ رسول الله -ﷺ- وأصحابهُ كانُوا يَنحَرُونَ البَدنَةَ مَعقولةَ اليُسْرى قائمة على ما بَقِي ⦗٣٥٥⦘ من قوائِمها» . أخرجه أَبو داود (٢) .\n_________\n(١) في المطبوع: عبد الله بن جابر، وهو خطأ.\n(٢) رقم (١٧٦٧) في المناسك، باب كيف تنحر البدن، وفيه تدليس ابن جريج وأبي الزبير المكي، قال في \" عون المعبود \": والحديث من مسند جابر كما ذكره أصحاب الأطراف وكتب الأحكام وغيرهم، لكن رواه ابن أبي شيبة في مصنفه عن ابن جريج عن عبد الرحمن بن سابط أن النبي ﷺ ... فذكره مرسلًا، قال ابن القطان في كتابه بعد أن ذكره من جهة أبي داود: القائل: وأخبرني، هو ابن جريج، فيكون ابن جريج رواه عن تابعيين أحدهما أسنده وهو أبو الزبير، والآخر أرسله وهو عبد الرحمن بن سابط. أقول: وللحديث شواهد بمعناه يرتقي بها إلى درجة الحسن، منها الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٧٦٧) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا أبو خالد الأحمر عن ابن جريج عن أبي الزبير، فذكره.","vol":"3","page":354},{"text":"١٦٧٥ - (د) عبد الله بن قرط (١) - ﵁ - أنَّ النبيَّ -ﷺ- قال: «إن أَعظمَ الأيام عند الله ﷿ يومُ النَّحر، ثُم يَومُ القَرِّ - قال ثور: وهو اليوم الثاني - قال: وَقُرِّبَ لرسول الله -ﷺ- بَدَنَاتٌ خمسٌ، أو سِتٌّ، فَطفِقْنَ يَزْدَلِفْنَ إليه، بأيَّتِهِنَّ يبْدَأُ؟ قال: فَلمَّا وجَبتْ جُنُوبُها - قال: فَتَكَلَّم بِكَلِمةٍ خَفيفةٍ (٢) لَم أفهَمْها، فَقلتُ: ما قال؟ قال: من شَاءَ اقْتَطعَ» . أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يوم القر): هو اليوم الذي يلي يوم النحر، سمي بذلك، لأن الناس يقرون فيه بمنى، وقد فرغوا من طواف الإفاضة والنحر فاستراحوا، وقرُّوا. ⦗٣٥٦⦘\n(يزدلفن): الازدلاف: الاقتراب. زلف الشيء: إذا قرب.\n(وجبت جنوبها): أي سقطت إلى الأرض، لأنها تنحر قائمة.\n_________\n(١) في المطبوع: عبد الله بن أقرط، وهو تحريف.\n(٢) في نسخ أبي داود المطبوعة: خفية.\n(٣) رقم (١٧٦٥) في المناسك، باب الهدي إذا عطب قبل أن يبلغ، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٥٠) قال: حدثنا يحيى بن سعيد. وأبو داود (١٧٦٥) قال: حدثنا إبراهيم ابن موسى الرازي، قال: أخبرنا عيسى (ح) وحدثنا مسدد، قال: أخبرنا عيسى. وابن خزيمة (٢٨٦٦) (٢٩١٧) (٢٩٦٦) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي في الكبرى «تحفة الأشراف» (١٩٧٧) عن أبي قدامة عبيد الله بن سعيد، ويعقوب بن إبراهيم، كلاهما عن يحيى بن سعيد.\nكلاهما - يحيى بن سعيد، وعيسى بن يونس - عن ثور بن يزيد، عن راشد بن سعد، عن عبد الله بن عامر بن لحي، فذكره.","vol":"3","page":355},{"text":"١٦٧٦ - (ط د) علي - ﵁ - قال: «لمَّا نَحَرَ رسول الله -ﷺ- بُدنَهُ، فَنَحَرَ ثلاثين بِيَدِهِ، وأَمرَني فَنحَرْتُ سَائِرَهَا» .\nوفي رواية: «أنَّ رسولَ الله -ﷺ- نَحَرَ بَعْضَ هَدْيِهِ ونَحرَ غَيرُهُ بَعضَهُ» أخرج الأولى أبو داود (١) والثانية الموطأ (٢) .\n_________\n(١) وفي سند أبي داود عنعنة محمد بن إسحاق.\n(٢) أخرجه الموطأ ١ / ٣٩٤ في الحج، باب العمل في النحر، وأبو داود رقم (١٧٦٤) في المناسك، باب الهدي إذا عطب قبل أن يبلغ، ورواية الموطأ عن يحيى عن مالك عن جعفر الصادق عن محمد الباقر عن علي ﵁، وهذا إسناد منقطع، فإن محمد الباقر لم يدرك عليًا ﵁. قال الزرقاني في \" شرح الموطأ \": قال أبو عمر: كذا ليحيى والقعنبي عن علي، ورواه ابن بكير وسعيد بن عفير، والقاسم، وابن نافع، وأبو مصعب، والشافعي عن مالك فقالوا: عن جابر، وهو الصحيح، وإنما جاء عن علي من حديث عبد الرحمن بن أبي ليلى عنه، وأرسله ابن وهب لم يقل: عن جابر ولا عن علي، والمتن صحيح ثابت عن جابر وعلي. اهـ. وعلى رواية يحيى وموافقيه فيه انقطاع؛ لأن محمدًا لم يدرك عليًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٦٠) عن جعفر بن محمد عن أبيه عن علي بن أبي طالب، فذكره. قال الزرقاني: قال أبو عمر كذا ليحيى والقعنبي عن علي. ورواه ابن بكير وسعيد بن عفير، وابن القاسم وابن نافع وأبو مصعب والشافعي عن مالك فقالوا عن جابر وهو الصحيح وإنما جاء عن علي من حديث عبد الرحمن بن أبي ليلى عنه. وأرسله ابن وهب لم يقل عن جابر ولا عن علي والمتن صحيح ثابت عن جابر وعلي. انتهى وعلى رواية يحيى وموافقه فيه انقطاع، لأن محمدا لم يدرك عليا.\n* وأخرجه أبو داود (١٧٦٤) قال: حدثنا هارون بن عبد الله. قال: حدثنا محمد ويعلى ابنا عبيد. قالا: حدثنا محمد بن إسحاق، عن ابن أبي نجيح، عن مجاهد، عن عبد الرحمن بن أبي ليلى، عن علي، رضي الله تعالى عنه،. قال: «لما نحر رسول الله -ﷺ- بدنه، فنحر ثلاثين بيده، وأمرني فنحرت سائرها» . مختصر.","vol":"3","page":356},{"text":"١٦٧٧ - () أبو موسى الأشعري - ﵁ - «أمَرَ بنَاتِه أن يضحِّينَ بأيدِيهِنَّ، ووَضع القَدَم عَلى صَفْحَةِ الذَّبيحةِ، والتكبير والتَّسميةِ عِنْدَ الذَّبْح» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد تقدم هذا المعنى في أحاديث صحيحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين ولم أقف عليه.","vol":"3","page":356},{"text":"<span data-type=\"title\" id=toc-371>الفصل الثامن: في الأكل منها والإدخار</span>\n١٦٧٨ - (خ م ط س) عطاء [بن أبي رباح] قال: قال جابر -﵄-: «كُنَّا لا نَأْكُلُ مِنْ لُحُومِ بُدْننا فَوقَ ثَلاثٍ، فأَرخَصَ لنا رسولُ الله -ﷺ-، فقال: كلُوا وَتَزَوَّدوا. قال ابن جُرَيج: قلت لعطاء: قال جابر: حتى جئَنَا المدينةَ؟ قال: نعم» .\nكذا عند مسلم. وعند البخاري «قال: لا»، وفي رواية قال: «كُنَا نَتَزَوَّدْ لُحُومَ الهدي على عَهدِ رسول الله -ﷺ- إلى المدينة» . وفي رواية: «لُحُومَ الأضاحي» .\nوفي أخرى قال: «كُنَّا لا نُمسِكُ لُحُومَ الأضاحي فَوقَ ثلاثٍ، فأمَر النبيُّ -ﷺ- أن نَتَزوَّدَ منها، وَنَأكُلَ منها - يعني: فَوقَ ثَلاث» .\nوفي أخري لمسلم: «أنَّ النبيَّ -ﷺ- نَهَى عن أكل لُحُوم الضحايا بَعدَ ثلاثٍ، ثُمَّ قال بَعْدُ: كُلُوا وتَزَوّدوا وادَّخرُوا» . ⦗٣٥٨⦘\nوأخرج الموطأَ والنسائي هذه الرواية الآخرة، وزادا فيها: «وتَصَدَّقُوا» (١) .\nوفي رواية ذكرها رزين (٢) زيادة قال: «فَشَكَوا إلى رسولِ الله -ﷺ-: أنَّ لَهُم عِيالًا وحَشَمًا وخدمًا. فقال: كُلُوا وأَطْعِموا وادَّخِروا واحْبِسُوا» .\n_________\n(١) أخرجه البخاري ٣ / ٤٤٥ في الحج، باب ما يؤكل من البدن وما يتصدق، وفي الجهاد، باب حمل الزاد في الغزو، وفي الأطعمة، باب ما كان السلف يدخرون في بيوتهم وأسفارهم من الطعام واللحم وغيره، وفي الأضاحي، باب ما يؤكل من لحوم الأضاحي وما يتزود منها، ومسلم رقم (١٢٧٢) في الأضاحي، باب ادخار لحوم الأضاحي، والنسائي ٧ / ٢٣٣ في الأضاحي، باب الإذن في ذلك، وأخرجه أيضًا أحمد في المسند ٣ / ٣١٧.\n(٢) وهي عند مسلم رقم (١٧٩٣) في الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث، وسيأتي رقم (١٦٨٤) من رواية مسلم والنسائي عن أبي سعيد الخدري ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٢٩٩) . وأحمد (٣/٣٨٨) قال: حدثنا إسحاق بن عيسى. ومسلم (٦/٨٠) قال: حدثنا يحيى بن يحيى. والنسائي (٧/٢٣٣) قال: أخبرنا محمد بن سلمة، والحارث ابن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم.\nثلاثتهم (إسحاق، ويحيى، وابن القاسم) عن مالك، عن أبي الزبير المكي، فذكره.\nوأخرجه البخاري (٣/٦٥٢) حدثنا مسدد، حدثنا يحيى عن ابن جريج. حدثنا عطاء سمع جابر بن عبد الله.","vol":"3","page":357},{"text":"١٦٧٩ - (خ م ت س) سالم [بن عبد الله]-﵀- أنَّ ابْنَ عُمَرَ -﵄- قال: قال رسولُ الله -ﷺ- «كُلُوا مِنَ الأَضاحي ثلاثًا، فَكانَ عبدُ الله يأكل بالزَّيت حِينَ يَنْفِرُ مِنْ مِنَى، مِنْ أجلِ لُحُومِ الهدْي» .\nوفي رواية: أَنَّه -ﷺ- «نَهى أنْ تُؤكَلَ لُحُومُ الأضَاحي فَوقَ ثلاثٍ، قال سالم: فكان ابن عمر لا يَأكُلُ لُحومَ الأضاحِي فَوقَ ثَلاَثٍ» . هذه رواية البخاري ومسلم. ⦗٣٥٩⦘\nولمسلم من رواية نافع: أَنَّ النبيَّ -ﷺ- قَال: «لا يَأكُلْ أحَدٌ مِنْ أضحِيَتِهِ فَوقَ ثَلاثَةِ أيَّامٍ» .\nقال الحميدي: وزاد أبو مسعود الدمشقي: «أن ابنَ عُمرَ كان إذا كانَ بِمنى فأمْسى مِنْ اليومِ الثالث مِنْ أيَّامِ مِنى سَألَ الَّذي يَصْنَعُ طَعَامَهُ: مِن أَينَ لحمُهُ الذي قَدَّمَهُ؟ فإنْ أخبَرَهُ أنَّهُ مِنْ هَدْيِهِ، لَمْ يأكُلهُ» .\nقال أبو مسعود: والحديث في الأضاحي.\nقال الحميدي: ولم أَجد هذه الزيادة هنالك، ولعلها كانت في الحديث، فحذفها مسلم حين قصد المسند.\nوأخرج الترمذي رواية مسلم الآخرة بغير زيادة أبي مسعود.\nوأخرج النسائي من الرواية الثانية المسند فقط (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَشمًا) الحشم: اسم لجماعة الإنسان اللائذين بخدمته.\n_________\n(١) أخرجه البخاري ١٠ / ٢٤ في الأضاحي، باب ما يؤكل من لحوم الأضاحي وما يتزود منها، ومسلم رقم (١٩٧٠) في الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث، والترمذي (١٥٠٩) في الأضاحي، باب ما جاء في كراهية أكل الأضحية فوق ثلاثة أيام، والنسائي ٧ / ٢٣٢ في الضحايا، باب النهي عن ألأكل من لحوم الأضاحي بعد ثلاث وعن إمساكه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩) (٤٥٥٨) قال: قرأ عليّ سفيان بن عيينة. وفي (٢/٣٤) (٤٩٠٠) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢/٨١) (٥٥٢٧) قال: حدثنا حجاج، عن ابن جريج. وفي (٢/١٣٥) (٦١٨٨) قال: حدثنا يعقوب، قال: حدثنا أبي، عن محمد بن إسحاق. والبخاري (٧/١٣٤) قال: حدثنا محمد بن عبد الرحيم، قال: أخبرنا يعقوب بن إبراهيم بن سعد، عن ابن أخي ابن شهاب. ومسلم (٦/٨٠) قال: حدثنا ابن أبي عمر، وعبد بن حميد. قال ابن أبي عمر: حدثنا. وقال عبد: أخبرنا عبد الرزاق قال: أخبرنا معمر. والنسائي (٧/٢٣٢) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق، قال: حدثنا معمر.\nخمستهم-سفيان، ومعمر، وابن جريج وابن إسحاق وابن أخي ابن شهاب-عن ابن شهاب الزهري، عن سالم، فذكره.\n* وفي رواية ابن أخي ابن شهاب: «كلوا من الأضاحي ثلاثا» . وكان عبد الله يأكل بالزيت، حين ينهفر من منى، من أجل لحوم الهدي» .\nوواه عن ابن عمر نافع:\n١ - أخرجه أحمد (٢/١٦) (٤٦٤٣) قال: حدثنا يحيى. وفي (٢/٣٦) (٤٩٣٦) قال: حدثنا محمد بن بكر. وفي (٢/٨١) (٥٥٢٦) قال: حدثنا حجاج بن محمد. والدارمي (١٩٦٣) قال: أخبرنا أبو عاصم. ومسلم (٦/٨٠) قال: حدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد. أربعتهم (يحيى بن سعيد، ومحمد بن بكر، وحجاج بن محمد، وأبو عاصم) عن ابن جريج.\n٢ - وأخرجه مسلم (٦/٨٠) قال: حدثنا قتيبة بن سعيد (ح) وحدثني محمد بن رمح الترمذي (١٥٠٩) قال: حدثنا قتيبة. كلاهما - قتيبة - وابن رمح، عن الليث بن سعد.\n٣-وأخرجه مسلم (٦/٨٠) قال: حدثني محمد بن رافع، قال: حدثنا بن أبي فديك، قال: أخبرنا الضحاك، يعني بن عثمان\nثلاثتهم- ابن جريج، والليث، والضحاك - عن نافع، فذكره","vol":"3","page":358},{"text":"١٦٨٠ - (خ م ط ت د س) عابس بن ربيعة - ﵁ - قال: ⦗٣٦٠⦘ قلت لعائشةَ: «أنهى النبيُّ -ﷺ- أَن تُؤكَلَ لُحُومُ الأضاحي فوق ثلاث؟ قالت: ما فَعَلَهُ إلا في عامٍ جاعَ الناسُ فيه، فأراد أن يُطعِمَ الغنيُّ الفقيرَ، وإنْ كُنَّا لَنَرْفَعُ الكُرَاع فنأكله بَعدَ خمسَ عشرةَ ليلة، قلت: وما اضْطَرَّكم إليه؟ فَضَحكَتْ وقالت: ماشَبِعَ آل محمد من خُبزٍ مَأُدُومٍ ثلاثةَ أيام، حتى لَحِقَ بالله تعالى» .\nهذا لفظ البخاري، وهو عند مسلم مختصر.\nوفي رواية الترمذي: قال عابس: قلتُ لأم المؤمنين عائشة: «أكانَ رسولُ الله -ﷺ- يَنْهى عن لُحُومِ الأَضاحي؟ قالت: لا، ولكن قَلَّمَا كان يُضحي من النَّاس، فَأَحَبَّ أَنْ يُطْعِمَ من لم يُضَحِّ، فلقد كُنَّا نرفع الكُرَاعَ فنأكُلهُ بعد عشرةِ أيَّام» وأخرج النسائي الأولى\nوله في أخرى قال: «سألتُ عائشة عن لُحُومِ الأَضاحي؟ فقالتْ: كُنَّا نَخْبأُ الكراعَ لرسول الله -ﷺ- شهرًا، ثم يأكله» .\nوفي رواية البخاري عن عَمْرة بنت عبد الرحمن: «أنَّ عائشَةَ قالت: الضحيَّة كُنا نُمَلِّحُ منه، فَنقدَمُ (١) به النبيَّ -ﷺ- المدينةَ، فقال: لا تأكلوا ⦗٣٦١⦘ إلا ثَلاَثَةَ أيامٍ، وليست بعزيمة، ولكن أراد أن نُطْعِمَ منه، والله أَعلم» .\nوفي رواية لمسلم عن عبد الله بن واقد قال: «نهى رسولُ الله -ﷺ- عن أكل لحوم الضحايا بعد ثَلاث. قال عبد الله بن أبي بكر بن محمد بن عمرو بن حزْم: فذكرت ذلك لعَمْرةَ فقالت: صدق. سمعت عائشة تقول: دَفَّ أهل أبياتٍ من أهل البادية حَضْرَةَ الأَضْحى (٢) زَمَنَ رسولِ الله -ﷺ- فقال رسول الله: ادَّخِروا ثلاثًا» .\nوفي رواية: «لثلاثٍ، ثم تَصدَّقُوا بما بَقِي، فلما كان بعد ذلك قالوا: يا رسولَ الله» إنَّ الناسَ يَتَّخِذُون الأسْقِيَةَ من ضحَاياهُم، ويَجْمِلونَ منها الْوَدَكَ. فقال رسولُ الله -ﷺ-: «وما ذَاكَ؟ قالوا: نَهيت أنْ تُؤكلَ لُحُومُ الضَّحَايا بعْدَ ثَلاثٍ، فقال: إنما نَهَيتُكم من أجل الدَّافةِ التي دفَّتْ، فكلُوا وتصدَّقوا وادَّخِرُوا» .\nوأخرج الموطأ هذه الرواية الآخرة التي لمسلم.\nوفي رواية أبي داود والنسائي مختصرًا، قالت عمرة: «سمعتُ عائشة تقول: دفَّ نَاسٌ من أهل البادية ... الحديث» .\nورأيت الحميديَّ قد ذكر هذا الحديث في موضعين من كتابه، فجعل ⦗٣٦٢⦘ حديث عابس في موضع، وحديثَ عمرةَ وعبد الله بن واقد في موضع، والمعنى فيهما واحد، وكلاهما جميعًا أوردهما في الأحاديث المتفقة بين البخاري ومسلم. وما أظنه فعل ذلك إلا لأجل المعنى الزائد الذي في حديث عابسٍ.\nوهو قوله: «ما شَبِعَ آلُ محمدٍ من خبْزٍ مأُدُوم ثلاثَةَ أيام حتي لحق بالله تعالى» فإنه أضافه إلى روايات عن عمرةَ تَتَضَمَّنُ هذا المعنى وحده.\nوإضافته إلى هذا المعنى الآخر في الأَضاحي أولى، لأن المقصود من الحديث هو ذكِر الأَضاحي، لا ذكر تلك الزيادة، ولأجل ذلك قد جعلناه نحن حديثًا واحدًا، ونبهنا على ما فعله الحميديُّ -﵀- (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دفَّ): يقال: جاءت دافَّة من الأعراب، وهم من يرد منهم المصر. يقال: دفت دافة منهم.\n(ويَجْمِلون): جملت الشحم وأجملته: إذا أذبته. ⦗٣٦٣⦘\nالوَدَك: دسم اللحم ودهنه.\n_________\n(١) قال الحافظ في \" الفتح \": \" فنقدم \" بسكون القاف وفتح الدال من القدوم، وفي رواية: بفتح القاف وتشديد الدال: أي نضعه بين يديه، وهو أوجه.\n(٢) قال النووي في \" شرح مسلم \": \" حضرة الأضحى \" هي بفتح الحاء وضمها وكسرها. والضاد ساكنة فيها كلها، وحكي فتحها، وهو ضعيف، وإنما تفتح إذا حذفت الهاء، فيقال: بحضرة فلان.\n\n(٣) أخرجه البخاري ٩ / ٤٨٠ في الأطعمة، باب ما كان السلف يدخرون في بيوتهم من حديث عابس بن ربيعة، وفي الأضاحي، باب ما يؤكل من لحوم الأضاحي وما يتزود منها من حديث عمرة، وأخرجه مسلم رقم (١٩٧١) في الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي، والموطأ ٣ / ٤٨٤ في الأضاحي، باب ادخار لحوم الأضاحي، كلاهما من حديث عبد الله بن واقد، والترمذي رقم (١٥١١) في الأضاحي، باب ما جاء في الرخصة في أكلها بعد ثلاث من حديث عابس بن ربيعة، وأبو داود رقم (٢٨١٢) في الأضاحي، باب في حبس لحوم الأضاحي، والنسائي ٧ / ٢٣٥ و٢٣٦ في الأضاحي، باب الادخار من الأضاحي، كلاهما من حديث عمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/١٠٢) قال: حدثنا حسن. قال: حدثنا زهير. والترمذي (١٥١١) قال: حدثنا قتيبة. قال: حدثنا أبو الأحوص. كلاهما (زهير، وأبو الأحوص) عن أبي إسحاق.\n٢ - وأخرجه أحمد (٦/١٢٧) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. وفي (٦/١٣٦) قال: حدثنا وكيع. قال: حدثنا يزيد بن زياد بن أبي الجعد. وفي (٦/١٨٧) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٦/٢٠٩) قال: حدثنا وكيع. قال: حدثنا سفيان. والبخاري (٧/٩٨) قال: حدثنا خلاد ابن يحيى. قال: حدثنا سفيان. وفي (٧/١٠٢) قال: حدثنا قبيصة. قال: حدثنا سفيان. وفي (٨/١٧٤) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. ومسلم (٨/٢١٨) قال: حدثنا أبو بكر ابن أبي شيبة. قال: حدثنا وكيع، عن سفيان. وابن ماجة (٣١٥٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع، عن سفيان. وفي (٣٣١٣) قال: حدثنا محمد بن يحيى. قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. والنسائي (٧/٢٣٥) قال: أخبرنا يعقوب بن إبراهيم، عن عبد الرحمن، عن سفيان. وفي (٧/٢٣٦) قال: أخبرنا يوسف بن عيسى. قال: حدثنا الفضل بن موسى. قال: حدثنا يزيد، وهو ابن زياد بن أبي الجعد. كلاهما (سفيان، ويزيد بن زياد بن أبي الجعد) عن عبد الرحمن بن عابس.\nكلاهما (أبو إسحاق، وعبد الرحمن بن عابس) عن عابس بن ربيعة، فذكره.","vol":"3","page":359},{"text":"١٦٨١ - (خ م) سلمة بن الأكوع - ﵁ - قال: قال النبيُّ -ﷺ-: «مَنْ ضَحَّى منكم فلا يُصْبِحنَّ بعدَ ثالثةٍ وفي بيته منه شيءٌ، فلما كان العامُ المقبلُ قالوا: يا رسول الله، نَفْعَلُ كما فَعَلْنَا العامَ الماضي؟ قال: كُلُوا وأطْعِمُوا وادَّخِروا، فإن ذلك العامَ كان بالناس جهدٌ فأردتُ أن تُعينوا فيهم (١)» أخرجه البخاري ومسلم (٢) .\n_________\n(١) الذي في مسلم \" أن يفشو فيهم \" قال النووي في \" شرح مسلم \": هكذا هو في جميع نسخ مسلم \" يفشو \" بالفاء والشين: أي يشيع لحم الأضاحي في الناس وينتفع به المحتاجون. ووقع في البخاري: \" يعينوا \" بالعين المهملة من الإعانة. قال القاضي في \" شرح مسلم \": الذي في مسلم أشبه، وقال في \" المشارق \": كلاهما صحيح، والذي في البخاري أوجه.\n(٢) أخرجه البخاري ١٠ /٢٠ في الأضاحي، باب ما يؤكل من لحوم الأضاحي، ومسلم رقم (١٩٧٤) في الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٣٤) وفي الأدب المفرد (٥٦٣) ومسلم (٦/٨١) قال: حدثنا إسحاق بن منصور.\nكلاهما (البخاري، وإسحاق) عن أبي عاصم عن يزيد بن أبي عبيد، فذكره.","vol":"3","page":363},{"text":"١٦٨٢ - (خ ط س) أبو سعيد الخدري - ﵁ - «كان غائبًا فَقَدِمَ، فَقُدِّمَ إليه لحمٌ، وقيل: هذا لحم ضحايانا. فقال: أخِّروه لا أذُوقُه. قال: ثم قمتُ فخرجتُ، حتى آتي أخي قَتادةَ بن النعمان - وكان أخاهُ لأُمه (١) - وكان بَدْريًّا فذكرتُ ذلك له، فقال: إنه قد حَدَثَ بعدَكَ أمرٌ» . ⦗٣٦٤⦘\nوفي رواية: «وقدَ حدَثَ بعْدَكَ أمْر نَقْضًا (٢) لِما كانُوا يَنَهونَ عَنهُ مِنْ أكلِ لُحُومِ الأضَاحي بَعدَ ثَلاثَةَ أيَّامٍ» . هذه رواية البخاري.\nوفي رواية الموطأ: «فخرج أبو سعيد فَسألَ عن ذلكَ، فأُخْبرَ أن رسول الله -ﷺ- قال: نهيتُكم عن لُحُومِ الأضاحي بعدَ ثَلاثٍ، فَكْلُوا وتَصدّقوا وادَّخروا ونهيْتُكم عَنِ الانتبَاذ فانتبذوا، وكلُّ مسكرٍ حرامٌ، ونهيتكم عن زيارة القبور فزوروها ولا تقولوا هجْرًا -يعني - لا تقولوا سُوءًا» .\nوفي رواية النسائي نحو رواية البخاري.\nوفي أخرى له «أنَّ أبا سعيدٍ قال: إن رسول الله -ﷺ- نهى عَنْ لحوم الأضاحي فوق ثلاثة أيَّامٍ، فَقَدِمَ قَتَادة بن النعمان وكان أخا أبي سعيد لأمّه: وكان بدريًّا، فقدَّموا إليه من لحمِ الأَضَاحي، فقال: أليس قد نَهى رسولُ الله -ﷺ- عنه؟ قال أبو سعيد: إنه قد حدث فيه أمرٌ، إن رسولَ الله -ﷺ- نَهَى أن نأكُلَهُ فَوْقَ ثلاثَة أيامٍ، ثم رخَّص لنا أن نأكله ونَدَّخِرَ» .\nهذا الحديث قد أخرجه البخاري عن أبي سعيد عن قَتادة بن النعمان، فهو من مسند قتادة. وأخرجه الموطأ عن أبي سعيد عمن أخبره ولم يسمه.\nوأخرجه النسائي عن أبي سعيد عن قتادة في روايته الواحدة. ⦗٣٦٥⦘\nوأخرجه في الأخرى عن أبي سعيد. وجعل الرخصة في الأكل من مسند أبي سعيد، بخلاف الأول (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هُجرًا): الهجر: الفحش من القول، والرديء.\n_________\n(١) قال الحافظ في \" الفتح \": أمهما: أنيسة بنت أبي خارجة عمرو بن قيس بن مالك من بني عدي بن النجار.\n(٢) وعلى هامش (أ) نسخة: نقض، وهو كذلك في النسخ المطبوعة من البخاري.\n(٣) أخرجه البخاري ١٠ / ١٩ و٢٠ في الأضاحي، باب ما يؤكل من لحوم الأضاحي، وفي المغازي، باب شهود الملائكة بدرًا، والموطأ ٣ / ٤٨٥ في الضحايا، باب ادخار لحوم الأضاحي، والنسائي ٧ / ٢٣٣ و٢٣٤ في الأضاحي، باب الإذن في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه مالك في «الموطأ» بشرح الزرقاني (٣/١٠٠) عن ربيعة بن أبي عبد الرحمن عن أبي سعيد الخدري، فذكره.\nوالبخاري (١٠/٢٦) حدثنا إسماعيل. قال: حدثنا سليمان عن يحيى بن سعيد عن القاسم أن ابن خباب أخبره أنه سمع أبا سعيد، فذكره.\nوأخرجه أحمد (٣/٢٣) . والنسائي (٧/٢٣٤) قال: أخبرنا عبيد الله بن سعيد.\nكلاهما (أحمد، وعبيد الله) قالا: حدثنا يحيى، عن سعد بن إسحاق، قال: حدثتني زينب، فذكرته.","vol":"3","page":363},{"text":"١٦٨٣ - (م س) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله -ﷺ-: «لا تأْكُلُوا لحُوم الأضاحي فوق ثلاث، فشكوْا إلى رسول الله -ﷺ-: أنَّ لهم عيالًا وحَشَمًا وخَدَمًا، فقال: كُلُوا وأطْعمُوا وادّخرُوا- أو قال: واحبسُوا - شَكَّ الراوي» . هذه رواية مسلم.\nوفي رواية النسائي قال: «نهى رسولُ الله -ﷺ- عن إمساك الأضحية فوق ثلاثة أيَّامٍ، ثم قال: كُلُوا وأطْعموا» (١) .\n_________\n(١) أخرجه مسلم رقم (١٩٧٣) في الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث، والنسائي ٧ / ٢٣٦ في الأضاحي، باب الادخار من الأضاحي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٨٥) قال: حدثنا عبد الوهاب بن عطاء. قال: أخبرنا الجريري. ومسلم (٦/٨١) قال: حدثنا أبو بكر بن أبي شيبة. قال حدثنا عبد الأعلى عن الجريري (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الأعلى قال: حدثنا سعيد عن قتادة.\nكلاهما (الجريري، وقتادة) عن أبي نضرة، فذكره.\nوأخرجه أحمد (٣/٢٣) .وأخرجه النسائي (٧/٢٣٤) . قال: أخبرنا عبيد الله بن سعيد كلاهما- أحمد، وعبيد الله -قالا: حدثنا يحيى عن سعد بن إسحاق، قال: حدثتني زينب، فذكرته.","vol":"3","page":365},{"text":"١٦٨٤ - (م ت د س) بريدة - ﵁ - قال: قال رسولُ الله -ﷺ-: «كنتُ نَهيْتُكم عن لحُوم الأضاحي فوقَ ثلاثٍ ليتَّسعَ ذُوو الطَّولِ على منْ لا طَوْلَ له فكلوا ما بَدَا لكم، وأطعِمُوا وادَّخرُوا» . ⦗٣٦٦⦘ هذا لفظ الترمذي.\nوقد أخرج هذا المعنى مسلم والنسائي وأبو داود في جملة حديث يتضمن زيارة القبور والانتبَاذ، وهو مذكورٌ في كتاب الموت من حرف الميم، فيكون هذا المعنى متفقًا فيما بينهم.\nوأخرج النسائي أيضًا هذا المعنى مع ذكر الانتباذ وحده (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذو الطول): الطول الغِنى والجدة.\n_________\n(١) أخرجه مسلم رقم (١٩٧٧) في الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي، والترمذي رقم (١٥١٠) في الأضاحي، باب ما جاء في الرخصة في أكلها بعد ثلاث، وأبو داود رقم (٣٦٩٨) في الأشربة، باب في الأوعية، ورقم (٣٢٣٥) في الجنائز، باب في زيارة القبور، والنسائي ٧ / ٢٣٤ في الأضاحي، باب الإذن في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الجنائز (٣٦: ٤) عن أبي بكر بن أبي شيبة، عن قبيصة بن عقبة، وفي الأضاحي (٥: ١٨) عن حجاج بن الشاعر عن أبي عاصم الضحاك بن مخلد. كلاهما عن سفيان عن علقمة بن مرثد عنه به وأعاده في الأشربة (٥: ٤) عن حجاج بقصة الظروف والترمذي مقطعا في الجنائز (٦٠) وفي الأضاحي (١٤: ١) وفي الأشربة (٦: ١) عن محمد بن بشار ومحمود بن غيلان والحسن بن علي الخلال.\nثلاثتهم عن أبي عاصم به وقال حسن صحيح والنسائي في الأشربة (٤٨: ٢) عن محمد بن إسماعيل بن إبراهيم عن يزيد عن شريك عن سماك بن حرب عن ابن بريدة ولم يسمه عن أبيه بقصة الظروف وزاد في أوله: «نهى عن الدباء والحنتم والنقير والمزفت» وابن ماجة فيه (الأشربة ١٤: ١) عن عبد الحميد بن بيان الواسطي عن إسحاق بن يوسف عن شريك عن سماك عن القاسم بن مخيمرة عن ابن بريدة ولم يسمه عن أبيه. بقصة الظروف وزاد في إسناده «القاسم بن مخيمرة» (٢/٧٢) الأشراف.","vol":"3","page":365},{"text":"١٦٨٥ - (س) علي بن أبي طالب - ﵁ - قال: «إن رسولَ الله -ﷺ- قد نهاكم أنْ تأكُلُوا لحُوم نُسُككم فوقَ ثلاثِ لَيالٍ» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٢٣٣ في الضحايا، باب النهي عن ألأكل من لحوم الأضاحي بعد ثلاث، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٧٨) (٧٨١) و(١/١٤٠) (١١٨٦) قال: حدثنا محمد بن جعفر، قال: حدثنا معمر. وفي (١/١٠٣) (٨٠٦) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب. وفي (١/١٤١) (١١٩٢) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (١/١٤٩) (١٢٧٥) قال: حدثنا يزيد بن هارون، قال: أخبرنا سفيان بن حسين. والبخاري (٧/١٣٤) قال: حدثنا حبان بن موسى، قال: أخبرنا عبد الله، قال: أخبرني يونس. ومسلم (٦/٧٩) قال: حدثني عبد الجبار بن العلاء، قال: حدثنا سفيان. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: حدثني يونس. (ح) وحدثني زهير بن حرب، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب. (ح) وحدثنا حسن الحلواني، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح. (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. والنسائي (٧/٢٣٢) قال: أخبرنا يعقوب ابن إبراهيم، عن غندر، قال: حدثنا معمر. وفي (٧/٢٣٣) قال: أخبرنا أبو داود قال: حدثنا يعقوب. قال: حدثنا أبي عن صالح ستتهم (معمر، وابن أخي ابن شهاب، وسفيان بن حسين، ويونس، وسفيان ابن عيينة، وصالح بن كيسان) عن الزهري.\n٢ - وأخرجه أحمد (١/٦١) (٤٣٥) و(١/٧٠) (٥١٠) قال: حدثنا عثمان بن عمر. قال: حدثنا ابن أبي ذئب عن سعيد بن خالد بن عبد الله بن قارظ.\nكلاهما (الزهري، وسعيد بن خالد) عن أبي عبيد، فذكره.\nورواه عن علي أيضا النابغة.\nأخرجه أحمد (١/١٤٥) (١٢٣٥) قال: حدثنا يزيد. وفي (١٢٣٦) قال: حدثنا عفان.\nكلاهما (يزيد، وعفان) عن حماد بن سلمة. قال: أخبرنا علي بن زيد عن ربيعة بن النابغة عن أبيه، فذكره.","vol":"3","page":366},{"text":"١٦٨٦ - (د) نبيشة الهذلي - ﵁ - قال: قال رسولُ الله -ﷺ-: «إنَّا كُنا نهيناكم عن لُحُومها: أن تأْكلوها فوقَ ثَلاثٍ لكي تَسَعَكم، جَاءَ الله بالسَّعةِ، فكلوا وادَّخِرُوا وأئتَجرُوا، أَلا وإنَّ هذه الأيام أيامُ ⦗٣٦٧⦘ أكْلٍ وشُربٍ وذكرِ الله» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وائتجروا): أمر من الأجر، أي: اطلبوا به الأجر والثواب. ولو كان من التجارة لكان بتشديد التاء، والتجارة في الضحايا لا تصح، لأن بيعها فاسد، إنما تؤكل ويتصدق منها.\n_________\n(١) رقم (٢٨١٣) في الأضاحي، باب حبس لحوم الأضاحي، وإسناده حسن. وقد أخرجه أيضًا النسائي مطولًا، وأخرجه ابن ماجة مختصرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٧٥ و٧٦) قال: حدثنا هشيم. وفي (٥/٧٥ و٧٦) قال: حدثنا إسماعيل. ومسلم (٣/١٥٣) قال: حدثنا سريج بن يونس. قال: حدثنا هشيم. وأبو داود (٢٨١٣) قال: حدثنا مسدد، قال: حدذثنا يزيد بن زريع، وابن ماجة (٣١٦٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى بن عبد الأعلى. وفي (٣١٦٧) قال: حدثنا أبو بشر بكر بن خلف، قال: حدثنا يزيد بن زريع. والنسائي (٧/١٧٠) قال: أخبرنا أبو الأشعث أحمد بن المقدام، قال: حدثنا يزيد، وهو ابن زريع. وفي الكبرى (الورقة ٥٤ - ب) قال: أخبرنا يعقوب بن إبراهيم، عن هشيم، وابن علية. أربعتهم (هشيم، وإسماعيل بن علية، ويزيد، وعبد الأعلى) عن خالد الحذاء.\n٢ - وأخرجه أحمد (٥/٧٦) . والنسائي (٧/١٦٩) قال: أخبرنا محمد بن المثنى. كلاهما (أحمد، وابن المثنى) عن محمد بن أبي عدي، عن ابن عون، قال حدثنا جميل.\nكلاهما (خالد، وجميل) عن أبي المليح، فذكره.\n* وأخرجه أحمد (٥/٧٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (١٩٦٤) قال: أخبرنا عمرو بن عون، عن خالد، هو ابن عبد الله الطحان، ومسلم (٣/١٥٣) قال: حدثنا محمد بن عبد الله، قال: حدثنا إسماعيل، يعني ابن علية. وأبو داود (٢٨٣٠) قال: حدثنا مسدد (ح) وحدثنا نصر بن علي، كلاهما عن بشر بن المفضل. والنسائي (٧/١٧٠) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا غندر، عن شعبة. وفي (٧/١٧١) قال: أخبرنا يعقوب بن إبراهيم، عن ابن علية.\nأربعتهم (شعبة، وخالد بن عبد الله، وإسماعيل بن علية، وبشر) عن خالد الحذاء، عن أبي قلابة، عن أبي المليح، فذكره.\n* في رواية شعبة، قال خالد الحذاء: وأحسبني قد سمعته من أبي المليح.\n* وفي رواية إسماعيل بن علية عند مسلم، قال خالد: فلقيت أبا المليح فسألته فحدثني به.\n* وأخرجه النسائي (٧/١٦٩) قال: أخبرنا عمرو بن علي، قال: حدثنا بشر، وهو ابن المفضل، عن خالد، وربما قال: عن أبي المليح، وربما ذكر أبا قلابة، عن نبيشة، فذكره.\n* رواية هشيم عند أحمد (٥/٧٥)، وروايتا مسلم، ورواية النسائي في الكبرى، مختصرة على: «أيام التشريق أيام أكل وشرب، وذكر الله ﷿» .","vol":"3","page":366},{"text":"١٦٨٧ - (م د) ثوبانُ - ﵁ - «أنَّ رسولَ الله -ﷺ- ضَحى بأضحِيةٍ، ثم قال لي: أصْلِحْ لنا لَحْمَهَا. قال: فمازلتُ أُطْعمُهُ منها حتى قَدِمنا المدينة» . أخرجه مسلم وأبو داود (١) .\n_________\n(١) أخرجه مسلم رقم (١٩٧٥) في الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي، وأبو داود رقم (٢٨١٤) في الأضاحي، باب في المسافر يضحي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٢٧٧) قال: حدثنا عبد الرحمن بن مهدي. وفي (٥/٢٨١) قال: حدثنا زيد بن الحباب. ومسلم (٦/٨١) قال: حدثني زهير بن حرب، قال: حدثنا معن بن عيسى. وفي (٦/٨٢) قال: حدثنا أبو بكر بن أبي شيبة، وابن رافع، قالا: حدثنا زيد بن حباب. (ح) وحدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا عبد الرحمن بن مهدي. وأبو داود (٢٨١٤) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا حماد بن خالد الخياط. والنسائي في الكبرى «تحفة الأشراف» (٢٠٧٦) عن عمرو ابن علي، عن ابن مهدي،أربعتهم (ابن مهدي، وزيد، ومعن، وحماد بن خالد) عن معاوية بن صالح، عن أبي الزاهرية.\n٢ - وأخرجه الدارمي (١٩٦٦) قال: أخبرنا مروان بن محمد. ومسلم (٦/٨٢) قال: حدثني إسحاق بن منصور، قال: أخبرنا أبو مسهر. (ح) وحدثنيه عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا محمد بن المبارك. ثلاثتهم (مروان، وأبو مسهر، ومحمد) عن يحيى بن حمزة، قال: حدثني محمد بن الوليد الزبيدي، عن عبد الرحمن بن جبير بن نفير.\nكلاهما - أبو الزاهرية، وعبد الرحمن بن جبير - عن جبير بن نفير، فذكره.","vol":"3","page":367},{"text":"<span data-type=\"title\" id=toc-372>الفصل التاسع: فيما يعطب من الهدي</span>\n١٦٨٨ - (م د) موسى بن سلمة المحبق الهذلي -﵀- قال: «انطَلَقَتُ أنا وسِنانُ بن سَلَمَةَ مُعتَمِرَيْنِ، قال: وانطلق سِنانُ معه ببدنةٍ، ⦗٣٦٨⦘ يَسوقُها، فأزْحَفَتْ (١) عليه بالطريق، فَعَيِيَ بشأنها، إن هي أُبدِعَتْ كيف يأتي بها؟ فقال: لئن قَدِمتُ الْبَلدَ لأسْتَحْفِيَنَّ عن ذلك، قال: فأصحَبَت (٢) فلما نَزَلْنا البَطحَاءَ قال: انْطَلِقْ إلى ابن عَبَّاسٍ نَتحدَّثْ إليه، قال: فذكر له شأن بَدَنَتِهِ، فقال: على الخَبيرِ سَقَطْتَ، بَعَثَ رسولُ الله -ﷺ- سِتَّ عَشَرةَ بَدَنةً مع رجلٍ، وأمَّرَهُ فيها. قال: فَمضَى، ثم رَجَعَ، فقالَ: يا رسول الله كيف أصَنَعُ بما أُبَدعَ عليَّ منها؟ قال: انْحرها ثم اصبُغ نَعْلَهَا في دَمِها، ثم اجْعَلهُ على صَفْحتها، ولا تأكُل منها أَنت ولا أحدٌ من أهلِ رُفقَتِك» .\nوفي رواية: «أنَّ ابنَ عباسٍ قال: إنَّ ذُؤيبًا أبا قُبَيْصةَ حَدَّثَهُ: أنَّ رسولَ الله -ﷺ- كان يبعث معه بالبُدنِ، ثم يقول: إن عَطِبَ منها شيءٌ، ⦗٣٦٩⦘ فخَشيِتَ عليها (٣) موتًا فانحرْها، ثم اغْمِسْ نَعلَهَا في دَمِها، ثم اضرِبْ به صَفْحَتها، ولا تَطْعَمْهَا أنت ولا أحدٌ من أهْل رُفْقَتِكَ» .\nأخرجه مسلم فجعل الأولى من مسند ابن عباس، والثانيةَ من مسْنَدِ ذُؤيبٍ، كذا ذكره الحميديُّ في كتابه.\nوفي رواية أبي داود: «أنَّ ابنَ عبَّاس قال: بعث رسولُ الله -ﷺ- فُلانًا الأسلَميَّ، وبعَثَ معه بثمانيَ عَشْرةَ بَدَنَةً، فقال: أرَأَيتَ إن أزْحَفَ عليَّ منها شيءٌ؟ قال: تَنحَرُها، ثم تصْبُغُ نَعلَهَا في دَمِها، ثم اضْربها على صَفحَتها. ولا تأكُلْ منها أنَتَ ولا أَحدٌ من أصحابك - أو قال: من أهل رُفْقَتِكَ» .\nوفي رواية: «ثم اجْعَلهُ على صفحتها» مكان «اضْرِبْها» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأزحفت): أزحفت الناقة والشاة: إذا أعيت، كأن أمرها أفضى إلى الزحف.\n(فعيي بشأنها): عييت بالشيء: إذا عجزت في أمره، يقال: عيِيَ ⦗٣٧٠⦘ وعيّ - بإظهار الياءين والإدغام - ومثله قوله تعالى: ﴿وَيَحْيى مَنْ حَيَّ عن بَيِّنَةٍ﴾ [الأنفال: ٤٢] .\n(أُبدعت) الناقة: إذا انقطعت عن السير بكَلال أو ظَلَع، جعل انقطاعها عما كانت مستمرة عليه من عادة السير إبداعًا، أي إنشاء أمر خارج عما اعتيد منها.\n(ولا تأكل منها): قال الخطابي: يشبه أن يكون إنما حرمها عليه أصحابه حسمًا لباب التهمة، لئلا يعتلُّوا بأن بعضها قد أزحف فينحرونه إقدامًا على أكل لحمه.\n(لأستحفين): الاستحفاء، المبالغة في السؤال عن الشيء.\n(فأصحبت): أصحبت الناقة وغيرها، إذا انقادت وتبعت صاحبها.\n(البطحاء): في الأصل المكان المتسع من الأرض، ثم تُسمى به مواضع مخصوصة.\n_________\n(١) قال النووي في \" شرح مسلم \": \" أزحفت \" هو بفتح الهمزة وإسكان الزاي وفتح الحاء المهملة. هذه رواية المحدثين، لا خلاف بينهم فيه. وقال الخطابي: كذا يقوله المحدثون، قال: وصوابه والأجود: فأزحفت بضم الهمزة. يقال: زحف البعير: إذا قام، وأزحفه. وقال الهروي وغيره يقال: أزحف البعير وأزحفه السير بالألف فيهما، وكذا قال الجوهري وغيره يقال: زحف البعير وأزحف لغتان، وأزحفه السير، وأزحف الرجل: وقف بعيره، فحصل أن إنكار الخطابي ليس بمقبول، بل الجميع جائز، ومعنى أزحف: وقف من الكلال والإعياء.\n(٢) وفي مسلم: \" فأضحيت \" قال النووي في \" شرح مسلم \": هو بالضاد المعجمة وبعد الحاء ياء مثناة تحت. قال صاحب \"المطالع \": معناه: سرت في وقت الضحى.\n(٣) في مسلم المطبوع: فخشيت عليه.\n(٤) أخرجه مسلم رقم (١٣٢٥) و(١٣٢٦) في الحج، باب ما يفعل بالهدي إذا عطب في الطريق، وأبو داود رقم (١٧٦٣) في المناسك، باب في الهدي إذا عطب قبل أن يبلغ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢١٧) (١٨٦٩) قال: حدثنا إسماعيل. وفي (١/٢٤٤) (٢١٨٩) قال: حدثنا يونس قال: حدثنا حماد - يعني ابن زيد -. وفي (١/٢٧٩) (٢٥١٨) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. ومسلم (٤/٩٢) قال: حدثنا يحيى بن يحيى، قال: أخبرنا عبد الوارث بن سعيد. (ح) وحدثناه يحيى بن يحيى، وأبو بكر بن أبي شيبة، وعلي بن حجر، قال: يحيى: أخبرنا، وقال الآخران: حدثنا إسماعيل بن علية. وأبو داود (١٧٦٣) قال: حدثنا سليمان بن حرب، ومسدد، قالا: حدثنا حماد (ابن زيد) (ح) وحدثنا مسدد، قال: حدثنا عبد الوارث. والنسائي (٥/١١٦) قال: أخبرنا عمران بن موسى، قال: حدثنا عبد الوارث. وفي الكبرى «تحفة الأشراف» (٦٥٠٣) عن يعقوب الدورقي، عن ابن علية. وابن خزيمة (٣٠٣٤) قال: حدثنا عمران بن موسى القزاز، عن عبد الوارث بن سعيد. وفي (٣٠٣٥) قال: حدثنا أحمد بن عبدة، قال: حدثنا حماد بن زيد.\nأربعتهم (إسماعيل بن علية، وحماد بن سلمة، وحماد بن زيد، وعبد الوارث) عن أبي التياج الضبعي، قال: حدثني موسى بن سلمة، فذكره.","vol":"3","page":367},{"text":"١٦٨٩ - (ط ت د) ناجية الخزاعي - ﵁ - قال: «قلت: يا رسول الله، كيف أصنعُ بما عَطبَ من البُدْنِ؟ قال: انْحرْها، ثم اغْمسْ نعلَها في دمها، ثم خَلِّ بين الناس وبينها فَيَأكُلُونَها» . هذه رواية الترمذي.\nوأخرجه أبو داود، وقال: ناجية الأسلمي، وهذا لفظه: «أنَّ رسولَ ⦗٣٧١⦘ الله -ﷺ- بَعَثَ معه بِهدْي، وقال: إنْ عَطِبَ منها شيء فانحرْهُ، ثم اصْبُغْ نَعلَهُ في دَمِهِ، ثم خَلِّ بينه وبين الناس» .\nوأخرجه أبو داود، عن عروة «أنَّ صاحب هَدْي رسولِ الله -ﷺ- قال: يا رسولَ الله، كيف أصْنَعُ بما عَطِبَ من الهدي؟ قال له رسولُ الله -ﷺ-: كُلُّ بَدَنةٍ عطبتْ من الهدي فانحرها، ثم ألْق قلائدَها في دمها، ثم خلِّ بينها وبين الناس يأكلونها» .\nكذا أخرجه الموطأ، ولم يُسَمِّ الرجل، وهو هذا نَاجيَة (١)، لأن عروة يروي عنه (٢) .\n_________\n(١) وهو مرسل صورة، لكنه محمول على الوصل؛ لأن عروة ثبت سماعه من ناجية. اهـ.\nوقد وصله أبو داود والترمذي وغيرهما.\n(٢) أخرجه الموطأ ١ / ٣٨٠ في الحج، باب العمل على الهدي إذا عطب أو ضل، والترمذي رقم (٩١٠) في الحج، باب ما جاء في الهدي إذا عطب، وأبو داود رقم (١٧٦٢) في المناسك، باب في الهدي إذا عطب قبل أن يبلغ، وأخرجه أيضًا ابن ماجة رقم (٣١٠٥) في المناسك، باب في الهدي إذا عطب، وإسناده صحيح.\nوقال الترمذي: حديث ناجية حديث حسن صحيح، والعمل على هذا عند أهل العلم، قالوا في هدي التطوع إذا عطب: لا يأكل هو ولا أحد من أهل رفقته، ويخلى بينه وبين الناس يأكلونه، وقد أجزأ عنه، وهو قول الشافعي وأحمد وإسحاق، وقالوا: إن أكل منه شيئًا غرم مقدار ما أكل منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٨٠) قال: حدثنا سفيان. وأحمد (٤/٣٣٤) قال: حدثنا وكيع. وفي (٤/٣٣٤) قال: حدثنا أبو معاوية. والدارمي (١٩١٥) قال: أخبرنا عبد الوهاب بن سعيد، قال: حدثنا شعيب بن إسحاق. وفي (١٩١٦) قال: أخبرنا محمد بن سعيد، قال: حدثنا حفص بن غياث. وأبو داود (١٧٦٢) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان «الثوري» . وابن ماجة (٣١٠٦) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، وعمرو بن عبد الله، قالوا: حدثنا وكيع. والترمذي (٩١٠) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة بن سليمان. والنسائي في الكبرى (الورقة ٥٤ -أ) قال: أخبرنا هارون بن إسحاق، قال: أخبرنا عبدة. وابن خزيمة (٢٥٧٧) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا عبد الرحيم، يعني ابن سليمان (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع.\nثمانيهم (سفيان بن عيينة، ووكيع، وأبو معاوية، وشعيب، وحفص، وسفيان الثوري، وعبدة، وعبد الرحيم بن سليمان) عن هشام بن عروة، عن أبيه، فذكره.","vol":"3","page":370},{"text":"١٦٩٠ - (ط) سعيد بن المسيب -﵀- قال: «مَنْ ساقَ بدنَةً تَطَوعًا فَعَطِبَتْ، فنَحرها ثم خَلَّى بينها وبين الناس يَأكُلُونَها، فليس عليه ⦗٣٧٢⦘ شيءٌ. وإن أكل منها أو أمَرَ من يأكلُ منها غَرِمَهَا» .\nقال مالك: وحدَّثني ثَوْرُ بنُ زيد عن ابن عباس مِثلَ ذلك (١) . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": مثل ذلك المروي عن سعيد بن المسيب، وروي ذلك أيضًا عن عمر وعلي وابن مسعود وعليه جماعة فقهاء الأمصار.\n(٢) ١ / ٣٨١ في الحج، باب العمل على الهدي إذا عطب أو ضل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٣٨) عن ابن شهاب عن سعيد بن المسيب، فذكره.","vol":"3","page":371},{"text":"١٦٩١ - (ط) عبد الله بن عمر بن الخطاب -﵄- قال: «مَنْ أَهدَى بَدَنَةً، ثُمَّ ضَلَّت أو ماتَتْ، فإنها إن كانت نَذْرًا أبْدَلَها، وإن كانت تَطَوعًا، فإن شَاءَ أبدَلَها، وإن شاء تركها» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٨١ في الحج، باب العمل على الهدي إذا عطب أو ضل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٣٨) عن نافع عن عبد الله بن عمر.","vol":"3","page":372},{"text":"<span data-type=\"title\" id=toc-373>الفصل العاشر: في ركوب الهدي</span>\n١٦٩٢ - (خ م ط د س) أبو هريرة - ﵁ - أن رسولَ الله -ﷺ- رأى رجلًا يَسوقُ بَدَنَةً، فقال: «ارْكبها، فقال: إنها بَدَنَةٌ، فقال: اركبها، فقال إنَّها بدنة، فقال: اركبها، ويْلكَ، في الثانية، ⦗٣٧٣⦘ أو في الثالثة» (١) . هذه رواية البخاري ومسلم.\nوللبخاري: «أَنَّ نبيّ الله -ﷺ- رأى رجلًا يَسُوقُ بدنة، قال: اركبها، قال: إنها بَدنةٌ، قال: اركبها، قال: إنها بَدَنَةٌ، قال: اركبها، قال: فلقد رأيتُه رَاكِبَها يُساير النبيَّ -ﷺ-، والنعلُ في عُنُقِها» .\nولمسلم نحوه، وقال فيه: «بَدَنَةً مُقَلَّدَةً» .\nوله في أخرى بنحوه، وفيه أنه قال: «ويلك اركبها، فقال: بدنةٌ يا رسول الله، فقال: «ويلك اركبها، ويلك اركبها» .\nوأخرج الموطأ وأبو داود والنسائي الرواية الأولى (٢) . ⦗٣٧٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ويلك): كلمة تقال لمن ينكر عليه فعله مع حَرَد وغضب. و«ويحك» تقال له مع ترفق ورحمة.\n_________\n(١) قال الحافظ في \" الفتح \": واستدل به على جواز ركوب الهدي سواء كان واجبًا أو متطوعًا به؛ لكونه ﷺ لم يستفصل صاحب الهدي عن ذلك فدل على أن الحكم لا يختلف بذلك.\n(٢) أخرجه البخاري ٣ / ٤٢٩ و٤٣٠ في الحج، باب ركوب البدن، وباب تقليد النعل، وفي الوصايا، باب هل ينتفع الواقف بوقفه، وفي الأدب، باب ما جاء في قول: ويلك، ومسلم رقم (١٣٢٢) في الحج، باب جواز ركوب البدنة المهداة لمن احتاج إليها، والموطأ ١ / ٣٨٧ في الحج، باب ما يجوز من الهدي، وأبو داود رقم (١٧٦٠) في المناسك، باب في ركوب البدن، والنسائي ٥ / ١٧٦ في الحج، باب ركوب البدنة، وأخرجه أيضًا ابن ماجة رقم (٣١٠٣) في المناسك، باب ركوب البدن، وأحمد في المسند ٢ / ٢٤٥ و٢٥٤ و٢٧٨ و٣١٢ و٤٦٤ و٤٧٣ و٤٧٤ و٤٧٨ و٤٨١ و٤٨٧ و٥٠٥.\nقال الحافظ في \" الفتح \": وفي الحديث تكرير الفتوى، والندب إلى المبادرة إلى امتثال الأمر، وزجر من لم يبادر إلى ذلك وتوبيخه، وجواز مسايرة الكبار في السفر، وأن الكبير إذا رأى مصلحة للصغير لا يأنف عن إرشاده إليها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٢٤٦) . وأحمد (٢/٢٥٤) قال: حدثنا ربعي. حدثنا عبد الرحمن. وفي (٢/٤٨١) قال: حدثنا وكيع، عن سفيان. وفي (٢/٤٨٧) قال: قرأت على عبد الرحمن: مالك. (ح) وحدثنا إسحاق. قال: أخبرنا مالك. والبخاري (٢/٢٠٥) قال: حدثنا عبد الله ابن يوسف. قال: أخبرنا مالك. وفي (٤/٨) قال: حدثنا إسماعيل. قال: حدثنا مالك. وفي (٨/٤٦) قال: حدثنا قتيبة بن سعيد، عن مالك. ومسلم (٤/٩١) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا المغيرة بن عبد الرحمن الحزامي. وأبو داود (١٧٦٠) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٣١٠٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع، عن سفيان الثوري. والنسائي (٥/١٧٦) قال: أخبرنا قتيبة، عن مالك.\nأربعتهم (مالك، وعبد الرحمن بن إسحاق، وسفيان الثوري، والمغيرة بن عبد الرحمن الحزامي) عن أبي الزناد عن الأعرج، فذكره.\n* الروايات متقاربة المعنى.\nورواه عن أبي هريرة أيضا عكرمة.\nأخرجه أحمد (٢/٢٧٨) قال: حدثنا عبد الرزاق قال: حدثنا معمر. وفي (٢/٤٧٨) قال: حدثنا وكيع قال: حدثنا علي بن المبارك والبخاري (٢/٢٠٨) قال: حدثنا محمد هو ابن سلام قال: أخبرنا عبد الأعلى ابن عبد الأعلى عن معمر.\nكلاهما (معمر، وعلي بن المبارك) عن يحيى بن أبي كثير عن عكرمة، فذكره.\nورواه عن أبي هريرة أيضا همام بن منبه.\nأخرجه أحمد (٢/٣١٢) . ومسلم (٤/٩١) قال: حدثنا محمد بن رافع كلاهما (أحمد بن حنبل، ومحمد ابن رافع) عن عبد الرزاق بن همام. قال: حدثنا معمر عن همام بن منبه، فذكره.\nورواه أيضا عن أبي هريرة أبو عثمان أخرجه الحميدي (١٠٠٣) قال: حدثنا سفيان. وأحمد (٢/٤٦٤) قال: حدثنا عبد الله بن الوليد ومؤمل قالا: حدثنا سفيان.\nكلاهما (سفيان بن عيينة، وسفيان الثوري) عن أبي الزناد عن موسى بن أبي عثمان عن أبيه، فذكره.\nوأخرجه أحمد (٢/٢٤٥) قال: حدثنا سفيان عن أبي الزناد عن موسى بن أبي عثمان عن أبيه أو عن الأعرج عن أبي هريرة، فذكره ثم قال: ولم يشك فيه مرة فقال: عن موسى بن أبي عثمان عن أبيه عن أبي هريرة.\nورواه عن أبي هريرة أيضا عجلان.\nأخرجه أحمد (٢/٤٧٣) قال: حدثنا يحيى وفي (٢/٥٠٥) قال: حدثنا يزيد. كلاهما (يحيى بن سعيد، ويزيد بن هارون) عن ابن أبي ذيب. قال: حدثني عجلان مولى المشمعل، فذكره.\nورواه أيضا عن أبي هريرة موسى بن يسار. أخرجه البخاري في «الأدب المفرد» (٧٩٦) قال: حدثنا أحمد بن خالد. قال: حدثنا محمد بن إسحاق عن عمه موسى بن يسار، فذكره.","vol":"3","page":372},{"text":"١٦٩٣ - (خ م ت س) أنس بن مالك - ﵁ - «أنَّ النبيَّ -ﷺ- رأى رجلًا يسوقُ بَدَنةً، قال: اركبها، قال: إنها بدنةٌ، قال: اركبها، قال: إنها بَدنَةٌ، قال: اركبها - ثلاثًا» .\nوفي رواية نحوه، وقال في الثالثة: «اركبها ويلك» . هذه رواية البخاري.\nوفي رواية مسلم نحوه، وفي آخره: «فقال - في الثالثة، أو الرابعة -: اركبها، ويلك، أو وَيْحَكَ» .\nوفي أخرى له قال: «مُرَّ على النبيِّ -ﷺ- ببدنةٍ - أو هَدِيَّةٍ - فقال: اركبها، قال: إنها بدنةٌ - أو هَدِيَّة، فقال: اركبها، قال: إنها بدنةٌ أو هَدِيَّةٌ قال: وإنْ» .\nوأخرج الترمذي والنسائي مثل رواية مسلم الأولى (١) . ⦗٣٧٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قال: وإن) يريد به: وإن كانت بدنة، لأنه لما أمره بركوبها وكرر القول عليه: إنها بدنة، قال: «وإن» فذكر الشرط وحذف ما بعده، لأن الكلام قبله يدل عليه.\n_________\n(١) أخرجه البخاري ٣ / ٤٣٠ في الحج، باب ركوب البدن، وفي الوصايا، باب هل ينتفع الواقف بوقفه، وفي الأدب، باب يقول الرجل: ويلك، ومسلم رقم (١٣٢٣) في الحج، باب جواز ركوب البدنة المهداة، والترمذي رقم (٩١١) في الحج، باب ما جاء في ركوب البدنة، والنسائي ٥ / ١٧٦ في الحج، باب ركوب البدنة لمن جهده المشي، وأخرجه أيضًا ابن ماجة رقم (٣١٠٤) في المناسك، باب ركوب البدن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج (١٠٤: ٢) عن مسلم بن إبراهيم عن شعبة وهشام كلاهما عن قتادة به، ومسلم في الحج (٦٥: ٥) عن أبي بكر عن وكيع و(٦٥: ٦) عن أبي كريب عن محمد بن بشر كلاهما عن مسعر عنه به، الأشراف (١/١٠٢، ٣٣٢) والترمذي قال: حدثنا قتيبة حدثنا أبو عوانة عن قتادة عن أنس فذكره. والنسائي قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبدة بن سليمان قال: حدثنا سعيد عن قتادة عن أنس، فذكره.","vol":"3","page":374},{"text":"١٦٩٤ - (م د س) جابر - ﵁ - «سُئِلَ عن ركوب الهدي؟ فقال: سمعتُ النبيَّ -ﷺ- يقول: اركبها بالمعروفِ، إذا أُلجِئتَ إليها حتى تجدَ ظهرًا» .\nوفي رواية مثله، ولم يقل: «إذا أُلجِئتَ إليها» . أخرجه مسلم وأبو داود والنسائي (١) .\n_________\n(١) أخرجه مسلم رقم (١٣٢٤) في الحج، باب جواز ركوب البدنة المهداة، وأبو داود رقم (١٧٦١) في المناسك، باب في ركوب البدن، والنسائي ٥ / ١٧٧ في الحج، باب ركوب البدنة بالمعروف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣١٧) قال: حدثنا يحيى بن سعيد. وفي (٣/٣٢٤) قال: حدثنا محمد بن بكر (ح) وحجاج. وفي (٣/٣٢٥) قال: حدثنا حجاج. ومسلم (٤/٩٢) قال: حدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد. وأبو داود (١٧٦١) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد. والنسائي (٥/١٧٧) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (٢٦٦٣) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى. وفي (٢٦٦٤) قال: حدثنا محمد بن معمر القيسي، قال: حدثنا محمد «يعني ابن بكر» .\nثلاثتهم (يحيى، وابن بكر، وحجاج) عن ابن جريج.\n٢ - وأخرجه أحمد (٣/٣٤٨) قال: حدثنا موسى، قال: حدثنا ابن لهيعة.\n٣ - وأخرجه مسلم (٤/٩٢) قال: حدثنا سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل. ثلاثتهم (ابن جريج، وابن لهيعة، ومعقل) عن أبي الزبير، فذكره.","vol":"3","page":375},{"text":"<span data-type=\"title\" id=toc-374>الفصل الحادي عشر: في المقيم إذا أهدى إلى البيت أو ضحّى: هل يُحرِم، أم لا</span>؟\n١٦٩٥ - (خ م ط ت د س) عائشة -﵂- قالت: «أنا ⦗٣٧٦⦘ فَتَلْتُ تلكَ القلائِدَ مِنْ عِهْنٍ كان عِنْدَنَا، وأصْبَحَ فينا حلالًا، يأتي ما يأتي الحلالُ من أَهله - أو يأتي ما يأتي الرجلُ من أَهله» .\nوفي رواية أخرى: قالت: «فَتَلْتُ قَلائِدَ بُدنِ رسولِ الله -ﷺ-، ثم أشْعَرَها وقَلَّدَها، ثم بَعَثَ بها إلى البيتِ، فما حَرُمَ عليه شيءٌ كان له حِلًا» .\nوفي أخرى قالت: «كان رسولُ الله -ﷺ- يُهْدِي من المدينةِ، فَأفْتِلُ قَلائِدَ هَدْيهِ، فَلا يجتَنِبُ شيئًا مما يجْتَنِبُ المحرِمُ.\nوفي أخرى: «كنتُ أفْتِلُ القلائدَ للنبيِّ -ﷺ-، فَيُقَلِّدُ الغَنَمَ، ويُقيمُ في أهْلِهِ حَلالًا» .\nوفي أخرى قالت: «كُنَّا نُقَلِّدُ الشَّاةَ، فَنُرْسِلُ بِها، ورسولُ الله -ﷺ- حلالٌ، لم يَحْرُمْ منه شيءٌ» .\nوفي أخرى: أنَّ مَسْرُوقَ بْنَ الأجدَعِ أتَى عائِشَةَ، فقال لها: «يا أُمَّ المؤمنين، إنَّ رَجُلًا يَبعثُ الهدي إلى الكعبةِ، ويَجْلِسُ في المِصرِ، فيُوصِي أنْ تُقلَّدَ بَدَنتُهُ، فلا يزال من ذلك اليوم مُحرِمًا حتى يَحلَّ النَّاس؟ قال: فسمعتُ تَصْفِيقَها من وراء الحجاب، وقالت: لقد كُنتُ أفْتِلُ قَلائِدَ هَدي رسولِ الله -ﷺ-، فيبعثُ هديَهُ إلى الكعبةِ، فما يَحْرُمُ عليه شيءٌ مِمَّا حَلَّ للرَّجُلِ من أهلِهِ حتى يرجعَ النّاسُ» . ⦗٣٧٧⦘\nوفي أخرى: أَنَّ زِيَادَ بنَ أبي سُفْيان كَتَبَ إلى عائِشَةَ «أنَّ عبدَ الله ابنَ عباس قال: مَنْ أَهدَى هَدْيًا، حَرُمَ عَلَيهِ ما يَحْرُمُ على الحاجِّ حتى يَنحَرَ هَديَهُ، وقد بَعَثْتُ بهديٍ، فاكْتبي إليَّ بأمْرِكِ. قالت: ليس كما قال ابن عَبَّاس: أنا فَتَلتُ قلائدَ هَدي رسولِ الله -ﷺ- بيَدَيَّ، ثم قَلَّدَها، ثم بعث بها مَعَ أبي، فلم يَحْرُم على رسولِ الله -ﷺشيءٌ أَحَلَّهُ الله له، حتى نَحَرَ الهدي» . هذه روايات البخاري ومسلم.\nوفي أخرى لمسلم: قالت: كنتُ أفْتِلُ قَلائِدَ هَدْي رسولِ الله -ﷺ- بيدَيَّ هاتين، ثم لا يَعْتزِلُ شيْئًا ولا يَتْرُكُهُ» .\nوفي أخرى له: «ثم لا يُمْسكُ عن شيء لا يُمسكُ عنه الحلالُ» .\nوأخرج الموطأ الرواية التي فيها ذكر زياد بن أبي سفيان.\nوأخرجها النسائي، ولم يذكر زيادًا وابنَ عباسٍ، واقتصر على المسند منها.\nوأخرج الموطأ أيضًا عن يحيى بن سعيد قال: «سألتُ عَمْرَةَ بنت عبد الرحمن عن الذي يَبْعثُ بهَديهِ ويقيمُ: هل يَحْرُمُ عليه شيءٌ؟ فأخبرَتْني أنْها سمعت عائشةَ تقول: لا يُحْرِم إلا مَنْ أهَلَّ ولَبَّى» .\nوأخرج الترمذي والنسائي عنها قالت: «فَتَلْتُ قَلائِدَ هَدي رسولِ ⦗٣٧٨⦘ الله -ﷺ-. ثم لم يُحْرِمْ ولم يتْرُكْ شيئًا من الثِّياب» .\nوأخرج أبو داود والنسائي الروايةَ الأُولى والثانية والثالثة.\nوأخرج النسائي الرواية الخامسة.\nوله في أخرى: «كنت أفْتِلُ قَلائِدَ هدْي رسول الله -ﷺ-، فَيَبْعَثُ بها، ثم يَأتي ما يأتي الحلالُ قبل أن يبْلُغَ الهديُ مَكَّةَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِهن): العهن: صوف مصبوغ ذو ألوان، وقيل: هو الصوف مطلقًا.\n_________\n(١) أخرجه البخاري ٣ / ٤٣٧ في الحج، باب تقليد الغنم، وفي الأضاحي، باب إذا بعث بهديه ليذبح لم يحرم عليه شيء، ومسلم رقم (١٣٢١) في الحج، باب استحباب بعث الهدي إلى الحرم، والموطأ ١ / ٣٤٠ و٣٤١ في الحج، باب ما لا يوجب الإحرام من تقليد الهدي، والترمذي رقم (٩٠٨) في الحج، باب ما جاء في تقليد الهدي للمقيم، وأبو داود رقم (١٧٥٧) و(١٧٥٨) و(١٧٥٩) في المناسك، باب من بعث بهديه وأقام، والنسائي ٥ / ١٧١ في الحج، باب فتل القلائد، وباب ما يفتل من القلائد، وباب تقليد الهدي، وباب تقليد الإبل، وباب تقليد الغنم، وباب هل يوجب تقليد الهدي حرامًا، وأخرجه أيضًا ابن ماجة رقم (٣٠٩٤) في المناسك، باب تقليد البدن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٢٢٤) وأحمد (٦/١٨٠) قال: حدثنا عبد الرحمن والبخاري (٢/٢٠٧) قال: حدثنا عبد الله بن يوسف وفي (٣/١٣٤) قال: حدثنا إسماعيل بن عبد الله. ومسلم (٤/٩٠) قال: حدثنا يحيى بن يحيى. والنسائي (٥/١٧٥) قال: أخبرنا إسحاق بن منصور قال: حدثنا عبد الرحمن وابن خزيمة (٢٥٧٤) قال: حدثنا يعقوب الدورقي. قال: حدثنا عثمان بن عمر.\nخمستهم (عبد الرحمن بن مهدي، وعبد الله بن يوسف، وإسماعيل، ويحيى بن يحيى، وعثمان بن عمر) عن مالك بن أنس، عن عبد الله بن أبي بكر بن عمرو بن حزم عن عمرة بنت عبد الرحمن، فذكرته.\nورواه عن عائشة الأسود:\n١ - أخرجه الحميدي (٢١٨) قال: حدثنا جرير بن عبد الحميد الضبي. وأحمد (٦/٩١) قال: حدثنا يونس. قال: حدثنا حماد، يعني ابن زيد. وفي (٦/١٧٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٩١) قال: حدثنا يحيى، عن شعبة. وفي (٦/٢٥٣) قال: حدثنا يحيى بن آدم. قال: حدثنا إسرائيل. وفي (٦/٢٦٢) قال: حدثنا الحسن. قال: حدثنا حماد بن زيد. والبخاري (٢/٢٠٨) قال: حدثنا أبو النعمان. قال: حدثنا حماد. (ح) وحدثنا محمد بن كثير. قال: أخبرنا سفيان ومسلم (٤/٩٠) قال: حدثنا زهير بن حرب، قال: حدثنا جرير. والترمذي (٩٠٩) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. والنسائي (٥/١٧١) قال: أخبرنا الحسن بن محمد الزعفراني، عن عبيدة. وفي (٥/١٧٣) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا شعبة. وفي (٥/١٧٤) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٥/١٧٥) قال: أخبرنا محمد بن قدامة. قال: حدثنا جرير. وابن خزيمة (٢٦٠٨) قال: حدثنا الحسن بن محمد الزعفراني. قال: حدثنا عبيدة، يعني ابن حميد. (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير.\nستتهم (جرير، وحماد بن زيد، وشعبة، وإسرائيل، وسفيان، وعبيدة بن حميد) عن منصور بن المعتمر.\n٢ - وأخرجه أحمد (٦/١٠٢، ٢١٨) قال: حدثنا أبو داود سليمان بن داود. قال: حدثنا زهير. وفي (٦/١٠٢) قال: حدثنا به حسن بن موسى. قال: حدثنا زهير. وفي (٦/٢٣٦) قال: حدثنا يزيد. قال: أخبرنا زكريا. والنسائي (٥/١٧٥) قال: أخبرنا قتيبة. قال: حدثنا الأحوص. ثلاثتهم (زهير، وزكريا، وأبو الأحوص) عن أبي إسحاق.\n٣ - وأخرجه أحمد (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد، عن أبي معشر. ٤ - وأخرجه أحمد (٦/١٩٠) قال: حدثنا عبد الرحمن. وفي (٦/١٩١) قال: حدثنا يحيى. كلاهما (عبد الرحمن، ويحيى) عن سفيان، عن منصور والأعمش.\n٥ - وأخرجه أحمد (٦/٢١٢) قال: حدثنا أبو كامل، قال: حدثنا حماد، عن حماد.\n٦ - وأخرجه أحمد (٦/٢٢٣) قال: حدثنا أبو معاوية. والبخاري (٢/٢٠٨) قال: حدثنا أبو النعمان. قال: حدثنا عبد الواحد. ومسلم (٤/٩٠) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة، وأبو كريب. قال يحيى: أخبرنا. وقال الآخران: حدثنا أبو معاوية. وابن ماجة (٣٠٩٥) قال: حدثنا أبو بكر ابن أبي شيبة. قال: حدثنا أبو معاوية. والنسائي (٥/١٧١) قال: أخبرنا عبد الله بن محمد الضعيف. قال: حدثنا أبو معاوية. وفي (٥/١٧٣) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. ثلاثتهم (أبو معاوية، وعبد الواحد بن زياد، وسفيان) عن الأعمش.\n٧ - وأخرجه أحمد (٦/٢٥٠) قال: حدثنا عبد الصمد. ومسلم (٤/٩٠) قال: حدثنا إسحاق بن منصور. قال: حدثنا عبد الصمد. والنسائي (٥/١٧٤) قال: أخبرنا الحسين بن عيسى، ثقة، قال: حدثنا عبد الصمد بن عبد الوارث. (ح) وأنبأنا عبد الوارث بن عبد الصمد بن عبد الوارث. قال: حدثني أبو معمر. كلاهما (عبد الصمد، وأبو معمر) عن عبد الوارث، قال: حدثني محمد بن جحادة، عن الحكم.\nستتهم (منصور، وأبو إسحاق، وأبو معشر، والأعمش، وحماد بن أبي سليمان، والحكم) عن إبراهيم النخعي، عن الأسود، فذكره.\nورواه مسروق عن عائشة:\nأخرجه أحمد (٦/٣٠) قال: حدثنا هشيم قال: حدثنا إسماعيل بن أبي خالد. وفي (٦/٣٥) قال: حدثنا ابن أبي عدي عن داود وفي (٦/١٢٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. عن إسماعيل. وفي (٦/١٩٠) قال: حدثنا يحيى بن سعيد، عن إسماعيل، يعني ابن أبي خالد. وفي (٦/١٩١) قال: حدثنا يحيى بن سعيد. عن زكريا. وفي (٦/٢٠٨) قال: حدثنا وكيع. قال: حدثنا إسماعيل. والدارمي (١٩٤١) قال: أخبرنا يعلى. قال: حدثنا إسماعيل، يعني ابن أبي خالد. والبخاري (٢/٢٠٨) قال: حدثنا أبو نعيم. قال: حدثنا زكريا. وفي (٧/١٣٣) قال: حدثنا أحمد بن محمد. قال: أخبرنا عبد الله. قال: أخبرنا إسماعيل. ومسلم (٤/٩١) قال: حدثنا سعيد بن منصور. قال: حدثنا هشيم. قال: أخبرنا إسماعيل بن أبي خالد. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب. قال: حدثنا داود (ح) وحدثنا ابن نمير. قال: حدثنا أبي. قال: حدثنا زكريا. والنسائي (٥/١٧١) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا إسماعيل.\nثلاثتهم (إسماعيل بن أبي خالد، وداود بن أبي هند، وزكريا) عن عامر الشعبي، عن مسروق، فذكره.\nورواه عن عائشة عروة:\n١ - أخرجه الحميدي (٢٠٨) قال: حدثنا سفيان. وأحمد (٦/٣٦) قال: حدثنا سفيان. وفي (٦، ١٨٥) قال: حدثنا حجاج بن محمد، عن ابن جريج. وفي (٦/٢٠٠) قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج. وفي (٦/٢٢٥) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. ومسلم (٤/٨٩) قال: حدثنا سعيد بن منصور وزهير بن حرب. قالا: حدثنا سفيان. والنسائي (٥/١٧٥) قال: أخبرنا إسحاق بن إبراهيم بن قتيبة، عن سفيان. وابن خزيمة (٢٥٧٣) قال: حدثنا عبد الجبار بن العلاء العطار وسعيد بن عبد الرحمن المخزومي. قالا: حدثنا سفيان. ثلاثتهم (سفيان بن عيينة، وابن جريج، ومعمر) عن ابن شهاب الزهري.\n٢ - وأخرجه أحمد (٦/١٩١) قال: حدثنا يحيى. وفي (٦/٢١٢) قال: حدثنا أبو كامل. قال: حدثنا حماد. وفي (٦/٢٢٤) قال: حدثنا أبو معاوية. ومسلم (٤/٨٩) قال: حدثنا سعيد بن منصور وخلف بن هشام وقتيبة بن سعيد. قالوا: أخبرنا حماد بن زيد. ثلاثتهم (حماد بن سلمة، وأبو معاوية، وحماد بن زيد) عن هشام بن عروة.\nكلاهما (الزهري، وهشام) عن عروة بن الزبير، فذكره.\n* أخرجه أحمد (٦/٨٢) قال: حدثنا هاشم. قال: حدثنا ليث. والدارمي (١٩٤٢) قال: أخبرنا الحكم ابن نافع، قال: أخبرنا شعيب. والبخاري (٢/٢٠٧) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث. ومسلم (٤/٨٩) قال: حدثنا يحيى بن يحيى ومحمد بن رمح. قالا: أخبرنا الليث (ح) وحدثنا قتيبة. قال: حدثنا ليث (ح) وحدثنيه حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (١٧٥٨) قال: حدثنا يزيد بن خالد الرملي وقتيبة بن سعيد، أن الليث بن سعد حدثهم. وابن ماجة (٣٠٩٤) قال: حدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد. والنسائي (٥/١٧١) قال: أخبرنا قتيبة. قال: حدثنا الليث.\nثلاثتهم (شعيب بن أبي حمزة، والليث، ويونس) عن ابن شهاب عن عروة بن الزبير وعمرة بنت عبد الرحمن، عن عائشة، نحوه.\nورواه القاسم عن عائشة.\nأخرجه الحميدي (٢٠٩) قال: حدثنا سفيان. قال: حدثنا عبد الرحمن بن القاسم. وأحمد (٦/٨٥) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي، عن عبد الرحمن بن القاسم. وفي (٦/١٢٩) قال: حدثنا محمد بن عبد الرحمن الطفاوي. قال: حدثنا أيوب. وفي (٦/١٨٣) و٢٣٨) قال: حدثنا يزيد. قال: أخبرنا يحيى بن سعيد، عن عبد الرحمن بن القاسم. وفي (٦/٢١٦) قال: حدثنا إسماعيل. قال: حدثنا أيوب. والبخاري (٢/٢٠٨) قال: حدثنا عمرو بن علي. قال: حدثنا معاذ بن معاذ. قال: حدثنا ابن عون. ومسلم (٤/٨٩) قال: حدثنا سعيد بن منصور. قال: حدثنا سفيان. عن عبد الرحمن ابن القاسم، وفيه (٤/٨٩) قال: حدثنا محمد بن المثنى، قال: حدثنا حسين بن الحسن، قال: حدثنا ابن عون. والترمذي (٩٠٨) قال: حدثنا قتيبة. قال: حدثنا الليث. عن عبد الرحمن بن القاسم، والنسائي (٥/١٧١) قال: أخبرنا الحسن بن محمد الزعفراني. قال: أنبأنا يزيد. قال: أنبأنا يحيى بن سعيد، عن عبد الرحمن بن القاسم. وفي (٥/١٧٢) قال: أخبرنا الحسن بن محمد الزعفراني، قال: حدثنا حسين، يعني ابن حسن، عن ابن عون. وفي (٥/١٧٣) قال: أخبرنا قتيبة. قال: حدثنا الليث، عن عبد الرحمن بن القاسم، وفي (٥/١٧٥) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن. قال: حدثنا سفيان. قال: سمعت عبد الرحمن بن القاسم.\nثلاثتهم (عبد الرحمن بن القاسم، وأيوب، وعبد الله بن عون) عن القاسم بن محمد، فذكره.\n* في رواية ابن عون، عن القاسم، عن أم المؤمنين، ولم يسمها.\n* أخرجه مسلم (٤/٨٩) قال: حدثنا علي حجر السعدي ويعقوب بن إبراهيم الدورقي. قال ابن حجر: حدثنا إسماعيل بن إبراهيم، عن أيوب عن القاسم وأبي قلابة، عن عائشة، نحوه.\n* وأخرجه أبو داود (١٧٥٩) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل. قال: حدثنا ابن عون. عن القاسم بن محمد وعن إبراهيم، زعم أنه سمعه منهما جميعا، ولم يحفظ حديث هذا من حديث هذا، ولا حديث هذا من حديث هذا. قالا: قالت أم المؤمنين، فذكرته.\nورواه عن عائشة اقاسم.\nأخرجه أحمد (٦/٧٨) قال: حدثنا محمد بن عبد الله. والبخاري (٢/٢٠٧) قال: حدثنا أبو نعيم. وفي (٢/٢٠٧) قال: حدثنا عبد الله بن مسلمة. ومسلم (٤/٨٩) قال: حدثنا عبد الله بن مسلمة بن قعنب، وأبو داود (١٧٥٧) قال: حدثنا عبد الله بن مسلمة القعنبي. وابن ماجة (٣٠٩٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حماد بن خالد. والنسائي (٥/١٧٠) قال: أخبرنا عمرو بن علي. قال: أنبأنا وكيع. وفي (٥/١٧٣) قال: أخبرنا أحمد بن حرب. قال: حدثنا قاسم، وهو ابن يزيد.\nستتهم - محمد بن عبد الله، وأبو نعيم، وعبد الله بن مسلمة، وحماد بن خالد، ووكيع، وقاسم بن يزيد - عن أفلح بن حميد، عن القاسم بن محمد، فذكره.\n* رواية وكيع مختصرة على: «أن رسول الله -ﷺ- أشعر بُدْنَه» .","vol":"3","page":375},{"text":"١٦٩٦ - (م د ت س) أم سلمة -﵂- أنَّ النبيَّ -ﷺ- قال: «إذا رأيتم هلالَ ذي الحجة، وأرادَ أحَدُكم أَنْ يُضَحِّيَ: فَلْيُمْسكْ عن شَعُرِه وأظْفَارهِ» .\nوفي أخرى: قالت: قال رسولُ الله -ﷺ-: «مَنْ كانَ له ذِبحٌ يَذْبَحُهُ، ⦗٣٧٩⦘ فإذا أهلَّ هِلالُ ذي الحجة فلا يأخذنَّ من شَعْرِه ولا مِنْ أظفاره شيئًا حتى يُضحي» (١) . أخرجه مسلم والترمذي وأبو داود والنسائي.\nولمسلم عن عَمْرو بن مُسلم بن عمَّار اللَّيثي قال: «كنَّا في الحمَّام قُبيلَ الأضحى، فاطّلَى فيه أُناسٌ، فقال بعض أهل الحمَّام: إنَّ سعيد بن المُسَيّبِ يَكْرَهُ هذا وينهى عنه، فلقيتُ سعيد بن المسيبِ، فذكرتُ ذلك له، فقال: يا ابن أخي، هذا حديث قد نُسِيَ وتُرِكَ، حدّثَتْني أُمُّ سلمة زوجُ النبيِّ -ﷺ- قالت: قال رسول الله -ﷺ- ... وذكر الحديث بمعناه» (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \" ٢ / ١٦٠: اختلف العلماء فيمن دخلت عليه عشر ذي الحجة وأراد أن يضحي، فقال سعيد بن المسيب وربيعة وأحمد وإسحاق وداود وبعض أصحاب الشافعي: إنه يحرم عليه أخذ شيء من شعره وأظفاره حتى يضحي في وقت الأضحية. وقال الشافعي وأصحابه: هو مكروه كراهة تنزيه وليس بحرام. وقال أبو حنيفة: لا يكره، وقال مالك في رواية: لا يكره، وفي رواية: يكره، وفي رواية: يحرم في التطوع دون الواجب. واحتج من حرم بهذه الأحاديث. واحتج الشافعي والآخرون بحديث عائشة قالت: \" كنت أفتل قلائد هدي رسول الله ﷺ ثم يقلده، ويبعث به ولا يحرم عليه شيء أحله الله له حتى ينحر هديه \" رواه البخاري ومسلم.\nقال الشافعي: البعث بالهدي أكثر من إرادة التضحية، فدل على أنه لا يحرم ذلك، وحمل أحاديث النهي على كراهة التنزيه.\n\n(٢) أخرجه مسلم رقم (١٩٧٧) في الأضاحي، باب نهي من دخل عليه عشر ذي الحجة، وأبو داود رقم (٢٧٩١) في الأضاحي، باب الرجل يأخذ من شعره في العشر، والترمذي رقم (١٥٢٣) في الأضاحي، باب رقم ٢١، والنسائي ٧ / ٢١١ و٢١٢ في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٢٩٣) . وأحمد (٦/٢٨٩) . والدارمي (١٩٥٤) قال: أخبرنا محمد بن أحمد. ومسلم (٦/٨٣) قال: حدثنا ابن أبي عمر المكي (ح) وحدثناه إسحاق بن إبراهيم. وابن ماجة (٣١٤٩) قال: حدثنا هارون بن عبد الله الحمال. والنسائي (٧/٢١٢) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن. سبعتهم (الحميدي، وأحمد بن حنبل، ومحمد بن أحمد، وابن أبي عمر، وإسحاق بن إبراهيم، وهارون بن عبد الله، وعبد الله بن محمد) عن سفيان بن عيينة، قال: حدثني عبد الرحمن بن حميد بن عبد الرحمن بن عوف.\n٢ - وأخرجه أحمد (٦/٣٠١) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. قال: حدثني سعيد بن أبي هلال. وفي (٦/٣١١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن مالك بن أنس. وفي (٦/٣١١) قال: حدثنا إسماعيل بن محمد. قال: حدثنا معاذ بن معاذ. قال: حدثنا محمد بن عمرو. والدارمي (١٩٥٣) قال: أخبرنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني خالد «يعني ابن زيد» يعني ابن أبي هلال. ومسلم (٦/٨٣) قال: حدثني حجاج بن الشاعر، قال: حدثني يحيى بن كثير العنبري أبو غسان. قال: حدثنا شعبة، عن مالك بن أنس (ح) وحدثنا أحمد بن عبد الله بن الحكم الهاشمي، قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن مالك بن أنس (ح) وحدثني عبيد الله ابن معاذ العنبري. قال: حدثنا أبي. قال: حدثنا محمد بن عمرو الليثي. وفي (٦/٨٤) قال: حدثني الحسن بن علي الحلواني. قال: حدثنا أبو أسامة. قال: حدثني محمد بن عمرو. (ح) وحدثني حرملة بن يحيى وأحمد بن عبد الرحمن بن أخي ابن وهب قالا: حدثنا عبد الله بن وهب. قال: أخبرني حيوة. قال: أخبرني خالد بن يزيد، عن سعيد بن أبي هلال. وأبو داود (٢٧٩١) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي قال: حدثنا محمد بن عمرو. وابن ماجة (٣١٥٠) قال: حدثنا حاتم بن بكر الضبي أبو عمرو. قال: حدثنا محمد بن بكر البرساني (ح) وحدثنا محمد بن سعيد بن يزيد بن إبراهيم. قال: حدثنا أبو قتيبة ويحيى بن كثير قالوا: حدثنا شعبة، عن مالك بن أنس. والترمذي (١٥٢٣) قال: حدثنا أحمد بن الحكم البصري. قال: حدثنا محمد بن جعفر، عن شعبة، عن مالك بن أنس. والنسائي (٧/٢١١) قال: أخبرنا سليمان بن سلم البلخي. قال: حدثنا النضر، وهو ابن شميل، قال: أنبأنا شعبة، عن مالك بن أنس. وفي (٧/٢١٢) قال: أخبرنا محمد بن عبد الله بن عبد الحكم. عن شعيب. قال: أنبأنا الليث. قال: حدثنا خالد بن يزيد، عن ابن أبي هلال. ثلاثتهم (سعيد بن أبي هلال، ومالك بن أنس، ومحمد بن عمرو) عن عمرو بن مسلم.\nكلاهما (عبد الرحمن بن حميد، وعمرو بن مسلم بن عمار بن أكيمة) عن سعيد بن المسيب فذكره.\n* أخرجه النسائي (٧/٢١٢) قال: أخبرنا علي بن حجر. قال: أنبأنا شريك، عن عثمان الأحلافي، عن سعيد بن المسيب، قال: من أراد أن يضحي فدخلت أيام العشر فلا يأخذ من شعره ولا أظفاره. فذكَرْتُهُ لعكرمة فقال: ألا يعتزل النساء والطيب.\n* في رواية مالك عند أحمد (٦/٣١١) . ومسلم من رواية محمد بن جعفر، عن شعبة، عن مالك، والترمذي: «عمرأو عمر بن مسلم» . وفي رواية العنبري، عن محمد بن عمرو عند أحمد ومسلم: «عمر بن مسلم بن عمار» .\n* وفي رواية حيوة، عن خالد بن يزيد عند مسلم: «عمرو بن مسلم» وفي «تحفة الأشراف» (١٣/١٨١٥٢): «عمر بن مسلم» .","vol":"3","page":378},{"text":"١٦٩٧ - (س) جابر بن عبد الله -﵄- «أنَّهم كانوا إذا كانوا حاضِرينَ مع رسولِ الله -ﷺ- بالمدينةِ بَعَثَ الهديَ، فمن شاءَ أحرَمَ ومَنْ شَاءَ تَرَكَ» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ١٧٤ في الحج، باب هل يحرم إذا قلد، وفيه تدليس أبي الزبير المكي محمد بن مسلم بن تدرس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٥٠) قال: حدثني حجين ويونس. والنسائي (٥/١٧٤) قال: أخبرنا قتيبة.\nثلاثتهم (حجين، ويونس، وقتيبة) قالوا: حدثنا الليث بن سعد عن أبي الزبير، فذكره.","vol":"3","page":380},{"text":"١٦٩٨ - (ط) ربيعة بن عبد الله بن الهدير [التميمي المدني]-﵀- «رأى رَجُلًا مُتَجَرِّدًا بالعراقِ، فَسألَ الناسَ عنه؟ فَقَالوا: أمَرَ بِهدْيِهِ أن يُقلَّدَ، فلذلك تجرَّدَ، قال ربيعة: فلقيتُ عبدَ الله بن الزبير، فذكرتُ له ذلك، فقال: بِدْعَةٌ، ورَبِّ الكعبة» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بدعة): البدعة الشيء المبتدع الذي لم يسبق إليه. وهو في الشرع: كل ما لا يوافق السنة، ولم تجر به عادة من عوائد الشرع، إلا أن ⦗٣٨١⦘ منه حسنًا وليس بمكروه، ومنه قبيحًا، وهو المكروه، وقد مر تفسيرها فيما مضى من الكتاب مستقصى.\n_________\n(١) ١ / ٣٤١ في الحج، باب ما لا يوجب الإحرام من تقليد الهدي، وإسناده صحيح، قال الزرقاني في \" شرح الموطأ \" ورواه ابن أبي شيبة عن الثقفي عن يحيى بن سعيد عن محمد بن إبراهيم عن ربيعة أنه رأى ابن عباس وهو أمير على البصرة في زمان علي متجردًا على منبر البصرة ... فذكره، فعرف اسم المبهم وتعين خصوص المحل من العراق في رواية مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٣٤٩) عن يحيى بن سعيد عن محمد بن إبراهيم بن الحارث التيمي عن ربيعة بن عبد الله بن الهدير، فذكره.","vol":"3","page":380},{"text":"<span data-type=\"title\" id=toc-375>الفصل الثاني عشر: في أحاديث متفرقة</span>\n١٦٩٩ - (ط) عبد الله بن عمر بن الخطاب -﵄- قال: «إذا نُتِجَتِ البَدَنَةُ فَلْيُحْمل ولَدُها حتَّى يُنْحَرَ مَعَها، فإن لم يُوجَدْ له مَحْمَلٌ حُمِلَ على أُمِّهِ حتى يُنْحَرَ معها» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٧٨ في الحج، باب ما يجوز من الهدي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٣٢) عن نافع أن عبد الله بن عمر، فذكره.","vol":"3","page":381},{"text":"١٧٠٠ - (د) وعنه - ﵁ - «أنَّ عمر أهدى نَجيبًا، فَأُعطي بها ثلاثمائة دينارِ، فَسألَ رسولَ الله -ﷺ-، فقال: إنّي أهدَيتُ نَجيبًا فَأُعْطِيتُ بها ثلاثمائة دينارٍ، أَفأبِيعها فأشْتري بها بُدنًا؟ فقال له رسولُ الله ⦗٣٨٢⦘ ﷺ-: لا (١)، انْحرَها إيَّاهَا» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نجيبًا): النجيب من الإبل: نوع منها معروف، وهو من خيارها.\n_________\n(١) أي: لا تبعها، بل انحرها إياها، وجاء بـ \" إياها \" للتوكيد.\n(٢) رقم (١٧٥٦) في المناسك، باب تبديل الهدي، وفي سنده جهم بن الجارود لم يوثقه غير ابن حبان وباقي رجاله ثقات. قال المنذري في مختصر سنن أبي داود: قال البخاري: لا يعرف لجهم سماع من سالم، وكذلك قال الحافظ ابن حجر في \" التهذيب \". اهـ. والحديث أخرجه أيضًا أحمد والبخاري في \" تاريخه \" وابن حبان وابن خزيمة في \" صحيحيهما \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٤٥) (٦٣٢٥) . وأبو داود (١٧٥٦) قال: حدثنا النفيلي. وابن خزيمة (٢٩١١) قال: حدثنا أحمد بن أبي الحرب البغدادي.\nثلاثتهم (أحمد بن حنبل، والنفيلي، وأحمد بن أبي الحرب) قالوا: حدثنا محمد بن سلمة، عن أبي عبد الرحيم، عن الجهم بن الجارود، عن سالم بن عبد الله، فذكره.\n* في رواية ابن خزيمة: عن شهم بن الجارود.\n* قال أبو بكر بن خزيمة: هذا الشيخ اختلف أصحاب محمد بن سلمة في اسمه: فقال بعضهم: جهم بن الجارود. وقال بعضهم: شهم.\nقال أبو داود: أبو عبد الرحيم.: خالد بن أبي يزيد خال ابن سلمة، روى عنه حجاج بن محمد.","vol":"3","page":381},{"text":"١٧٠١ - (د) عبد الله بن عباس -﵄- «أنَّ رسولَ الله -ﷺ- أهْدى عام الحُديبيَة هَدايا كان فيها جملٌ لأبي جهلٍ كان في رأسه بُرَةُ فِضَةٍ» . وقال ابنُ مِنْهَالٍ: «من ذَهب» .\nزاد النُّفيلي: «يغيظُ بذلك المشركين» .أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بُرة): البرة حلقة تكون في أنف البعير يشد فيها الزمام.\n_________\n(١) رقم (١٧٤٩) في المناسك، باب في الهدي، وفي سنده محمد بن إسحاق ولكنه صرح بالتحديث عند أحمد في المسند رقم (٢٣٦٢) فهو حسن، ورواه أحمد رقم (٢٠٧٩) ورقم (٢٤٢٨) و(٢٤٦٦) وأخرجه أيضًا ابن ماجة رقم (٣١٠٠) مختصرًا بإسناد حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٦١) (٢٣٦٢) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. وفي (١/٢٧٣) (٢٤٦٦) قال: حدثنا حسين، قال: حدثنا جرير بن حازم. وأبو داود (١٧٤٩) قال: حدثنا النفيلي، قال: حدثنا محمد بن سلمة، قال: حدثنا محمد بن إسحاق (ح) وحدثنا محمد بن المنهال، قال: حدثنا يزيد بن زريع، عن ابن إسحاق. وابن خزيمة (٢٨٩٧) قال: حدثنا الفضل بن يعقوب الجزري، قال: حدثنا عبد الأعلى، عن محمد. وفي (٢٨٩٨) قال: حدثنا محمد بن عيسى، قال: حدثنا سلمة، قال: قال محمد.\nكلاهما (محمد بن إسحاق، وجرير بن حازم) عن عبد الله بن أبي نجيح، عن مجاهد، فذكره.\nفي رواية محمد بن المنهال: «بُرة من ذهب» .","vol":"3","page":382},{"text":"١٧٠٢ - (ط) عبد الله بن أبي بكر بن محمد بن عمرو بن حزم -﵀ ⦗٣٨٣⦘ «أن رسولَ الله -ﷺ- أهدى جَمَلًا كان لأبي جهل بن هشامٍ في حجٍّ أو عُمرةٍ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٧٧ في الحج، باب ما يجوز من الهدي، وهو مرسل، وقد وصله أبو داود عن ابن عباس في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٢٩) عن نافع عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، فذكره.\nقال الزرقاني: قال ابن عبد البر لا خلاف بين رواة الموطأ أنه لمالك عن عبد الله وغلط يحيى فقال عن نافع عن عبد الله ولم يرو نافع عن عبد الله شيئا بل عبد الله ممن يصلح أن يروى عن نافع وقد روى عنه من هو أجل منه ولسويد بن سعيد بن مالك عن الزهري عن أنس عن أبي بكر وهو من خطأ سويد وغلطه ولم يروه ابن وضاح عن يحيى إلا كما رواه سائر الرواة عن مالك عن عبد الله بن أبي بكر وهو مرسل يستند من وجوه.","vol":"3","page":382},{"text":"١٧٠٣ - (ط) نافع [مولى ابن عمر] أنَّ ابن عمر -﵄- «كان يُجلِّلُ بُدْنَهُ القباطِيَّ والأَنْماط والْحُللَ، ثم يبعثُ بها إلى الكعبة، فَيكْسُوَها إيَّاها» .\nوفي رواية: «أنَّ مالكًا سَألَ عبد الله بنَ دينارٍ: ما كان عبدُ الله بنُ عمر يَصنَعُ بجِلالِ بُدْنِهِ حين كُسيَتِ الكعبةُ هذه الكُسْوة؟ قال: كان يَتصدَّق بها» . وفي رواية: «أنَّ ابنَ عمر كان لا يَشُقُّ جِلالَ بُدْنِهِ، ولا يُجلِّلْها حتى يَغْدُوَ من مِنَى إلى عرفةَ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القباطي): ثياب بيض دقاق من كتان تتخذ بمصر، واحدها: قبطية، ويجوز أن يكون هذا النسب فيها إلى القبط، وهو هذا الجيل من ⦗٣٨٤⦘ الناس، واختصاصه بذلك، لأن القبط: أهل مصر وسكانها.\n(الأنماط): ضرب من البسط. واحدها: نمط.\n(الحلل): جمع حلة، ولا تكون الحلة إلا إذا كانت ثوبين من نوع واحد.\n_________\n(١) ١ / ٣٧٩ و٣٨٠ في الحج، باب العمل في الهدي حين يساق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٣٥) عن نافع أن عبد الله بن عمر، فذكره.","vol":"3","page":383},{"text":"١٧٠٤ - (خ م د) علي بن أبي طالب - ﵁ - قال: «بَعَثَني النبيُّ -ﷺ-، فقُمْتُ على البُدْنِ، فقسمتُ لحُومَها، ثمَّ أمَرَني فَقَسَمْتُ جِلالها وُجلُودَها» .\nوفي روايةٍ: «قال: أمرَني النبيُّ -ﷺ-: أن أقُومَ على الْبُدْنِ، ولا أُعْطِيَ عليها شيئًا في جرارتِها» .\nوفي رواية: «قال: أمرني النبيُّ -ﷺ-: أنْ أقُومَ على بدْنِهِ، وأتصَدَّقَ بلحمها وجُلُودِها وأَجِلَّتها، ولا أُعْطِيَ الجزَّارَ منها. وقال: نحنُ نُعْطيه من عندنا» . أخرجه البخاري ومسلم وأبو داود (١) . ⦗٣٨٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جِزارَتَها): الجزارة ما يأخذه الجزار من الذبيحة عن أجرته.\n_________\n(١) أخرجه البخاري ٣ / ٤٤٤ في الحج، باب يتصدق بجلال البدن، وباب الجلال للبدن، وباب لا يعطى الجزار من الهدي شيئًا، وباب يتصدق بجلود الهدي، وفي الوكالة، باب وكالة الشريك في القسمة وغيرها، ومسلم رقم (١٣١٧) في الحج، باب في الصدقة بلحوم الهدي وجلودها وجلالها، وأبو داود رقم (١٧٦٩) في المناسك، باب كيف تنحر البدن، وأخرجه أيضًا ابن ماجة رقم (٣٠٩٩) في المناسك، باب من جلل البدنة، والدارمي في السنن ٢ / ٧٤، في المناسك، باب لا يعطى الجزار من البدن شيئًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤١) قال: حدثنا سفيان، قال: حدثنا عبد الكريم الجزري. وفي (٤٢) قال: حدثنا سفيان، قال: حدثنا ابن أبي نجيح. وأحمد (١/٧٩) (٥٩٣) قال: حدثنا سفيان، عن عبد الكريم. وفي (١/١٢٣) (١٠٠٢) قال: حدثنا يحيى، قال: حدثنا ابن جريج، قال: أخبرني حسن ابن مسلم وعبد الكريم، وفي (١/١٢٣) (١٠٠٣) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر، عن عبد الكريم، وفي (١/١٣٢) (١١٠٠) قال: حدثنا وكيع، قال: حدثنا سيف بن سليمان المكي. وفي (١/١٣٢) (١١٠١) قال: حدثنا وكيع، عن سفيان، عن عبد الكريم (ح) وعبد الرحمن، عن سفيان، عن عبد الكريم. وفي (١/١٤٣) (١٢٠٨) قال: حدثنا سفيان، عن ابن أبي نجيح، وفي (١/١٥٤) (١٣٢٤) قال: حدثنا معاذ، قال: أنبأنا زهير بن معاوية أو خيثمة، عن عبد الكريم الجزري. وفي (١٣٢٥) قال: حدثنا معاذ، قال: حدثنا سفيان الثوري، عن عبد الكريم. وفي (١/١٥٩) (١٣٧٤) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد بن إسحاق، عن عبد الله بن أبي نجيح، وعبد بن حميد (٦٤) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن عبد الكريم الجزري. والدارمي (١٩٤٦) قال: حدثنا مسدد، قال: حدثنا يحيى، عن ابن جريج، قال: أخبرني الحسن بن مسلم وعبد الكريم الجزري. والبخاري (٢/٢٠٨) و(٣/١٢٨) قال: حدثنا قبيصة، قال: حدثنا سفيان، عن ابن أبي نجيح. وفي (٢/٢١٠) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، قال: أخبرني ابن أبي نجيج (ح) وقال سفيان حدثنا عبد الكريم في (٢/٢١١) قال حدثن مسدد، قال: حدثنا يحيى، عن ابن جريج، قال: أخبرني الحسن بن مسلم، وعبد الكريم الجزري (٢/٢١١) قال: حدثنا أبو نعيم، قال: حدثنا سيف بن أبي سليمان. ومسلم (٤/٨٧) قال: حدثنا يحيى بن يحيى، قال: أخبرنا أبو خيثمة، عن عبد الكريم، (ح) وحدثناه أبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب، قالوا: حدثنا ابن عيينة، عن عبد الكريم الجزري. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا سفيان. وقال إسحاق بن إبراهيم: أخبرنا معاذ بن هشام، قال: أخبرني أبي، كلاهما عن ابن أبي نجيح. (ح) وحدثني محمد بن حاتم بن ميمون ومحمد ابن مرزوق وعبد بن حميد. قال عبد: أخبرنا. وقال الآخران: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج، قال: أخبرني الحسن بن مسلم. (ح) وحدثني محمد بن حاتم، قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج، قال: أخبرني عبد الكريم بن مال الحزري وأبوداود (١٧٦٩) قال حدثنا عمرو بن عون قال أخبرنا سفيان يعني ابن عيينه عن عبد الركيم الجزري وابن ماجة (٣٠٩٩) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة عن عبد الكريم. وفي (٣١٥٧) قال: حدثنا محمد بن معمر، قال: حدثنا محمد بن بكر البرساني. قال: أنبأنا ابن جريج، قال: أخبرني الحسن بن مسلم. وعبد الله ابن أحمد (١/١١٢) (٨٩٤) قال: حدثني أبو بكر الباهلي محمد بن عمرو بن العباس، قال: حدثنا عبد الوهاب، يعني الثقفي، قال: حدثنا أيوب، عن عبد الكريم وابن أبي نجيح. وفي (٨٩٧) قال: حدثني سويد بن سعيد الهروي، قال: حدثنا يحيى بن زكريا بن أبي زائدة، عن ابن جريج، عن الحسن بن مسلم. والنسائي في الكبرى / الورقة ٥٤ قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، قال: حدثنا سيف بن سليمان. (ح) وأخبرني عمران بن يزيد، قال: حدثنا شعيب بن إسحاق، قال: أخبرني ابن جريج، قال: أخبرني حسن بن مسلم. (ح) وأخبرني عمران بن يزيد، قال: حدثنا شعيب، قال: أخبرنا ابن جريج، قال: أخبرني عبد الكريم بن مالك. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا ابن جريج، قال: حدثني الحسن بن مسلم، وعبد الكريم الجزري. (ج) وأخبرنا إسحاق بن إبراهيم، قال: أخبرنا سفيان، عن عبد الكريم الجزري. (ح) وأخبرنا إسحاق بن إبراهيم، قال: أخبرنا سفيان، عن ابن أبي نجيح ٠ (ح) وأخبرنا إسحاق بن إبراهيم، قال: أخبرنا معاذ بن هشام، قال: حدثني أبي، عن عبد الله بن أبي نجيح. (ح) وأخبرنا محمد بن المثنى، عن عبد الوهاب، عن أيوب، عن عبد الكريم، وابن أبي نجيح، (ح) وأخبرني محمد بن آدم، عن عبد الرحيم، يعني ابن سليمان، عن سفيان الثوري، عن ابن أبي نجيح. (ح) وأخبرني محمد بن آدم، عن عبد الرحيم، عن سفيان الثوري، عن عبد الكريم الجزري. (ح) وأخبرنا إسحاق بن منصور، قال: حدثنا عبد الرحمن، عن سفيان، عن عبد الكريم. (ح) وأخبرنا يعقوب بن إبراهيم، قال: حدثنا معاذ بن معاذ، قال: حدثنا زهير، قال: حدثنا عبد الكريم الجزري، (ج) قال - يعني زهيرا -: وحدثني عبد الجبار بن العلاء، قال: حدثنا سفيان، عن ابن أبي نجيح. وفي (٢٩٣٠) قال: حدثنا محمد بن معمر، قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج، قال: أخبرني الحسن بن مسلم. وفي (٢٩٢٢) قال: حدثنا علي بن خشرم، قال: أخبرنا ابن عيينة، عن عبد الكريم. وفي (٢٩٢٣) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع، عن سفيان، عن عبد الكريم.\nأربعتهم (عبد الكريم، وابن أبي نجيح، وحسن بن مسلم، وسيف) عن مجاهد، عن عبد الرحمن بن أبي ليلى، فذكره.\n* لفظ رواية ابن إسحاق، عن عبد الله بن أبي نجيح «عند أحمد (١/١٥٩)» «لما نحر رسول الله بدنه، نحر بيده ثلاثين، وأمرني فنحرت سائرها وقال: قسم لحومها بين الناس وجلودها وجلالها ولا تعطين جازرا منها شيئا» .\nوأخرجه أبو داود (١٧٦٤) قال: حدثنا هارون بن عبد الله. قال: حدثنا محمد ويعلى ابنا عبيد قالا: حدثنا محمد بن إسحاق عن ابن أبي نجيح عن مجاهد عن عبد الرحمن بن أبي ليلى عن علي رضي الله تعالى عنه قال: «لما نحر رسول الله -ﷺ- بدنه فنحر ثلاثين بيده وأمرني فنحرت سائرها» . مختصر.","vol":"3","page":384},{"text":"١٧٠٥ - (ط) نافع [مولى ابن عمر] «أنَّ عبد الله بنَ عمرَ -﵄- ضَحَّى مَرَّةً بالمدينة، قال نافع: فأمرَني أنْ اشْتَرِيَ له كَبْشًا فَحِيلًا أَقْرَنَ، ثُمَّ أذْبَحهُ يَوْمَ الأَضحى في مُصلى الناس، قال نافع: ففعلتُ، ثم حُمل إلى عبد الله بن عمر، فحلق رأسهُ حين ذُبِحَ الكبْشُ، وكان مَرِيضًا لم يشْهدِ العيدَ مع النَّاسِ. قال نافع: فكان عبدُ الله بن عمر يقول: ليس حلاقُ الرأس بواجب على مَن ضَحّى، فَقَدْ فعله ابنُ عمر» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٨٣ في الضحايا، باب ما يستحب من الضحايا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك بشرح الزرقاني (٣/٩٤) عن نافع أن عبد الله بن عمر، فذكره.","vol":"3","page":385},{"text":"١٧٠٦ - (ت) عبد الله بن عمر -﵄- «أَنَّ النبيَّ -ﷺ- اشترى هَدْيَه من قُدَيدٍ» (١) .\nقال الترمذي: وقد رُوي: «أَنَّ ابن عمر اشترى هَدْيَه من قُدَيدٍ» . وهو أصح (٢) واللَّه أعلم.\n_________\n(١) موضع بين مكة والمدينة، والحديث أخرجه الترمذي رقم (٩٠٧) في الحج، باب رقم (٦٨)، وفي سنده يحيى بن اليمان العجلي، وهو صدوق عابد يخطئ كثيرًا، وقد تغير. وقال الترمذي: هذا حديث غريب لا نعرفه من حديث الثوري إلا من حديث يحيى بن اليمان.\n(٢) أي: هذا الموقوف أصح من المرفوع الذي رواه يحيى بن اليمان عن الثوري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في الحج (٦٨) عن قتيبة بن سعيد وأبي سعيد الأشج - وابن ماجة فيه «المناسك (٩٩)» عن محمد بن عبد الله بن نمير ثلاثتهم عن يحيى بن يمان عنه به وقال الترمذي: غريب لا نعرفه من حديث الثوري إلا من حديث يحيى بن اليمان وروي عن نافع أن ابن عمر اشترى هدية من قديد وهذا أصلح. الأشراف (٦/١٣٧) .","vol":"3","page":385},{"text":"<span data-type=\"title\" id=toc-376>الباب العاشر: في الإحصار والفدية</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-377>الفصل الأول: فيمن أحصره المرض والأذى</span>\n١٧٠٧ - (خ م ط ت د س) كعب بن عجرة - ﵁ - قال: «أتَى عليَّ رسولُ الله -ﷺ-، وأنا أُوقِدُ تَحتَ قِدْرٍ لي، والقَمْلُ يَتَنَاثَرُ على وَجْهي، فقال: أيُؤذِيكَ هَوَامُّ رأْسِكَ؟ قال: قلتُ: نعم، قال: فَاحْلِقْ، وصُم ثَلاثَةَ أيامٍ، أو اطْعِمْ سِتَّةَ مساكين، أو انْسُكْ نَسِيكَة- لا أدري بأيِّ ذلك بَدَأ» .\nوفي رواية قال: «فيَّ نزلت هذه الآية: ﴿فَمَنْ كانَ مِنْكمْ مَريضًا أوْ بِهِ أذَى مِنْ رَأْسِهِ فَفِدْيةٌ مِنْ صِيَامٍ أو صَدَقَةٍ أو نُسُكٍ﴾ [البقرة: ١٩٦] قال فَأتيْتُهُ، فقال: ادْنُهْ، فدَنَوْتُ، فقال: ادنُهْ، فدنوت فقال: أَيُؤذِيكَ هوامكَ؟ - قال ابنُ عَوْنٍ: وأَظُنُّهُ قال: نعم - قال: فأمَرَني بفدْيةٍ من صيامٍ، أو صدقَةٍ، أو نُسُكٍ: ما تَيَسَّر» . ⦗٣٨٧⦘\nوفي أخرى: «أَنَّ رسولَ الله -ﷺ- وقَفَ عليه ورأسُهُ يتهافَتُ قَملًا، فقال: أَيُؤذِيكَ هوامُّكَ؟ قلتُ: نَعَمْ، قال: فَاحْلِقْ رأْسَك، قال: ففيَّ نزلت هذه الآية: ﴿فمن كان منكم مريضًا ...﴾ وذكر الآية، فقال لي رسولُ الله -ﷺ-: صُمْ ثلاثةَ أيامٍ، أو تصَدَّقْ بِفَرَقٍ بين ستةٍ، أو انْسُكْ ما تَيسَّرَ» .\nوفي أخرى: «أنَّ النبيَّ -ﷺ- مَرّ به وهو بالحُديبيةِ قبْلَ أنْ يَدخلَ مَكةَ وهو مُحرمٌ، وهو يُوقِدُ تحْتَ قِدْر، والقَمْلُ يتَهافتُ على وجْهه، ولم يَتبينْ لهم أنهم يَحلُّوِن بها، وهم على طَمَعٍ أنْ يَدْخُلوا مَكَّةَ، فأنزلَ الله الفدية ... وذكر نحوه» .\nوفي أخرى: «والفرقُ: ثلاثَةُ آصُع، وفيه: «أو انسُكْ نسيكَة» .\nوفي أخرى: «أو اذبَح شَاة» .\nوفي أخرى: «فَدعا بالحلاق فَحلَقَهُ» . ثمَّ ذكَر الفِدَاءَ.\nوفي أخرى: بنحوه، وفيها: «أنَّ النبي -ﷺ- قال له: ما كنتُ أُرى الوجع بَلغَ بك ما أرَى - أو ما كنت أُرَى الجْهدَ بلغ بك ما أرى - أتَجدُ شَاة؟ قلتُ: لا، قال: فَصُم ثَلاثَةَ أيامٍ، أو أطْعم ستة مساكين، لِكُلِّ مسكين نصف صاع. قال كعب فنزلت فيّ خاصة، وهي لكم عامَّةً» . هذه روايات البخاري ومسلم. ⦗٣٨٨⦘\nوفي رواية الموطأ: «أَنَّهُ كان مع رسولِ الله -ﷺ- مُحْرِمًا، فَآذَاهُ القَمْلُ، فأمَرَهُ رسولُ الله -ﷺ- أَنْ يحْلقَ رأسَهُ، وقال له: صُم ثلاثَة أيامٍ، أو أَطْعِمْ ستَّةَ مساكينَ، مُدَّيْن مُدَّيْنِ لِكُلِّ إنسانٍ، أو انْسُكْ بشاةٍ، أَيَّ ذلك فعَلْتَ أَجْزَأ عنك» .\nوفي أخرى له قال: «جاءني رسولُ الله -ﷺ- وأنا أنْفُخُ تَحتَ قِدْرٍ لأصحابي، وقد امْتَلأَ رأسِي ولحيَتي قَمْلًا، فَأخَذَ بجَبْهَتي، ثم قال: احلِقْ هذا الشعْر، ثم صُمْ ثلاثَةَ أيَّامٍ، أَو أطعم ستةَ مساكينَ، وقد كان عَلِمَ رسولُ الله -ﷺ-: أنه ليس عندي مَا أَنسُكُ به» .\nوفي رواية أخرى له مثل روايته الأولى، ولم يذكر: «مُدَّيْنِ مُدَّيْنِ لِكُلِّ إنسانٍ» .\nوفي رواية أبي داود: «أنَّ رسولَ الله -ﷺ- مَرَّ به زَمَنَ الْحدَيبيةِ، فقال: قد آذَاكَ هَوَامُّ رأْسكَ؟ قال: نعم، قال: فقال النبيُّ -ﷺ-: احْلِقْ، ثم اذَبح شَاةً نُسُكًا، أو صُمْ ثلاثَة أيامٍ، أو أَطْعِمْ ثَلاثَةَ آصُعٍ من تَمْرٍ على ستة مساكينَ» .\nوفي أخرى: قال: «إن شِئْتَ فانْسُكْ نَسِيكَة، وإن شئت فصم ثلاثة أيام، وإن شئت فأطْعِم ثلاثة آصُع من تمْرٍ لستة مساكينَ» . ⦗٣٨٩⦘\nوفي أخرى له قال: «أمَعَكَ دَمٌ؟ قال: لا ... فذكر نحوه، وقال: بَيْنَ كُلِّ مسكينين صاعٌ» .\nوفي أخرى: «أنه كان قد أصاب في رأسه أذى، فحلَق، فأمره. رسولُ الله -ﷺ-: أنْ يُهْدِيَ هَدْيًا بَقَرَة» .\nوفي أخرى له قال: «أصابني هَوَامُّ في رأسي، وأنا مع رسولِ الله -ﷺ- عام الحديبيةِ، حتى تَخَوّفْتُ على بَصَري. قال: فأنْزَل الله ﷿ فيّ ﴿فَمَن كانَ مِنَكُمْ مَرِيضًا أو بِهِ أذَى مِنْ رَأْسِهِ فَفِدَيةٌ مِنْ صِيَامٍ أو صَدَقَةٍ أو نُسُكٍ ...﴾ الآية، فَدَعاني رسولُ الله -ﷺ-، فقال لي: احلِقْ رَأسَكَ، وصُمْ ثلاثة أيام، أو أطعم ستةَ مساكينَ فَرَقًَا مِنْ زبيب، أو انْسُكْ شَاة، فَحَلقَتُ رأسِي ثم نَسكتُ» .\nقال في رواية: «أيَّ ذلك فَعلْتَ أجْزأ عَنكَ» .\nوأخرج الترمذي الرواية الرابعة من روايات البخاري ومسلم التي تُذْكرُ فيها الحدَيْبيةُ.\nوأخرج النسائي الرواية الأولى من روايات الموطأ.\nوله في أخرى قال: «أحْرمتُ فَكثُرَ قَمْلُ رأسِي، فَبَلَغَ ذلك النبيَّ -ﷺ-، فأتاني وأنا أطْبُخُ قِدْرًا لأصحَابي، فَمَسَّ رَأسِي بإصْبَعِهِ، فقال: ⦗٣٩٠⦘ انْطَلِقْ فَاحلِقهُ، وتصدَّقْ على سِتَّةِ مساكينَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإحصار): المنع، يقال: أحصره المرض أو العدو: إذا منعه عن مقصده، وحصره: إذا حبسه.\n(ادْنُهْ): أمر من الدنو، وهو القرب، والهاء للسكت، زيدت لبيان الحركة.\n(بفَرَق): الفرق: تفتح راؤه وتسكّن، والفتح أفصح، وهو مكيال معروف يسع ستة عشر رطلًا.\n(ثلاثة آصع): الآصع جمع قلة للصاع، والصاع: أربعة أمداد على اختلاف المذهبين. ⦗٣٩١⦘\n(هوامُّك): الهوام جمع هامة، وهي الدبيب، كالقمل ونحوه مما يكون في الشعر والبدن.\n(يتهافت): التهافت: التساقط والانتشار.\n(مُدَّيْن): المد: مقدار يسع رطلًا وثلثًا بالعراقي عند الشافعي، ورطلين عند أبي حنيفة (٢) .\n_________\n(١) أخرجه البخاري ٤ / ١٠ و١١ و١٢ في الحج، باب قوله تعالى: ﴿فمن كان منكم مريضًا أو به أذى من رأسه ففدية﴾، وباب قوله تعالى: ﴿أو صدقة﴾، وباب الإطعام في الفدية نصف صاع، وباب النسك شاة، وفي المغازي، باب غزوة الحديبية، وفي التفسير باب ﴿فمن كان منكم مريضًا﴾، وفي المرضى، باب قول المريض: إني وجع أو وارأساه، وفي الطب، باب الحلق من الأذى، وفي الإيمان والنذور، باب كفارات الأيمان، ومسلم رقم (١٢٠١) في الحج، باب جواز حلق الرأس للمحرم، والموطأ ١ / ٤١٧ في الحج، باب فدية من حلق قبل أن ينحر، وأبو داود رقم (١٨٥٦) و(١٨٥٧) و(١٨٥٨) و(١٨٥٩) و(١٨٦٠) و(١٨٦١) في الحج، باب الفدية، والترمذي رقم (٩٥٣) في الحج، باب ما جاء في المحرم يحلق رأسه، والنسائي ٥ / ١٩٤ و١٩٥ في الحج، باب في المحرم يؤذيه القمل، وأخرجه أيضًا ابن ماجة رقم (٣٠٧٩) في الحج، باب فدية المحصر.\n(٢) المد في لغة العرب: ملء الكفين مجتمعين ممدودين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٢٦٩) قال: عن عبد الكريم بن مالك الجزري (ح) وعن حميد بن قيس عن مجاهد بن أبي الحجاج. والحميدي (٧٠٩) قال: حدثنا سفيان، قال: حدثنا أيوب السختياني، عن مجاهد. وفي (٧١٠) قال: حدثنا سفيان، قال: حدثنا ابن أبي نجيح، عن مجاهد. وأحمد (٤/٢٤١) قال: حدثنا هشيم، قال: أخبرنا أبو بشر، عن مجاهد. وفي (٤/٢٤١) قال: قرأت على عبد الرحمن: مالك، عن عبد الكريم بن مالك الجزري، عن مجاهد. وفي (٤/٢٤١) قال: حدثنا إسماعيل، قال: حدثنا أيوب، عن مجاهد. وفي (٤/٢٤٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن ابن أبى نجيح، عن مجاهد. وفي (٤/٢٤٢) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا خالد، عن أبي قلابة. وفي (٤/٢٤٣) قال: حدثنا عفان، قال: حدثنا شعبة، قال: أخبرنا الحكم. (ح) وحدثنا عفان، قال: حدثنا حماد، عن داود، عن الشعبي. وفي (٤/٢٤٣) قال: حدثنا سفيان، عن ابن أبي نجيح، عن مجاهد. وفي (٤/٢٤٣) قال: حدثنا يحيى، عن سيف، قال: سمعت مجاهدا. وفي (٤/٢٤٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب، عن مجاهد. والبخاري (٣/١٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن حميد بن قيس، عن مجاهد. وفي (٣/١٣) قال: حدثنا أبو نعيم، قال: حدثنا سيف، قال: حدثني مجاهد. وفي (٣/١٣) قال: حدثنا إسحاق، قال: حدثنا روح، قال: حدثنا شبل، عن ابن أبي نجيح، عن مجاهد. (ح) وعن محمد بن يوسف، قال: حدثنا ورقاء، عن ابن أبي نجيح، عن مجاهد. وفي (٥/١٥٧) قال: حدثنا الحسن بن خلف، قال: حدثنا إسحاق بن يوسف، عن أبي بشر ورقاء، عن ابن أبي نجيح، عن مجاهد. وفي (٥/١٦٤) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن مجاهد. (ح) وحدثني محمد بن هشام أبو عبد الله، قال: حدثنا هشيم، عن أبي بشر، عن مجاهد. وفي (٧/١٥٤) قال: حدثنا قبيصة، قال: حدثنا سفيان، عن ابن أبي نجيح، عن مجاهد. وفي (٧/١٦٢) قال: حدثنا مسدد، قال: حدثنا حماد، عن أيوب، قال: سمعت مجاهدا. وفي (٨/١٧٩) قال: حدثنا أحمد بن يونس، قال: حدثناأبو شهاب، عن ابن عون، عن مجاهد. (ح) وقال أبو شهاب: وأخبرني ابن عون، عن أيوب. - يعني عن مجاهد -. ومسلم (٤/٢٠ و٢١) قال: حدثن عبيد الله بن عمر القواريري، قال: حدثنا حماد، يعني ابن زيد، عن أيوب (ح) وحدثني أبو الربيع، قال: حدثنا حماد، قال: حدثنا أيوب، قال: سمعت مجاهدا. (ح) وحدثني علي بن حجر السعدي، وزهير بن حرب ويعقوب بن إبراهيم، جميعا عن ابن علية، عن أيوب، في هذا الإسناد، بمثله. (ح) وحدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، عن ابن عون، عن مجاهد. (ح) وحدثنا محمد بن أبي عمر، قال: حدثنا سفيان، عن ابن أبي نجيح، وأيوب وحميد وعبد الكريم، عن مجاهد. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا خالد بن عبد الله، عن خالد - الحذاء -، عن أبي قلابة. وأبو داود (١٨٥٦) قال: حدثنا وهب بن بقية، عن خالد الطحان، عن خالد الحذاء، عن أبي قلابة. وفي (١٨٥٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن داود، عن الشعبي. وفي (١٨٦٠) قال: حدثنا محمد بن منصور، قال: حدثنا يعقوب، قال: حدثني أبي، عن ابن إسحاق، قال: حدثني أبان، يعني ابن صالح، عن الحكم بن عتيبة. وفي (١٨٦١) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك، عن عبد الكريم بن مالك الجزري. والترمذي (٩٥٣) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، عن أيوب السختياني وابن أبي نجيح وحميد الأعرج، وعبد الكريم، عن مجاهد. وفي (٢٩٧٣) قال: حدثنا علي بن حجر، قال: حدثنا هشيم عن أبي بشر، عن مجاهد. وفي (٢٩٧٤) قال: حدثنا علي بن حجر، قال: أخبرنا إسماعيل بن إبراهيم، عن أيوب، عن مجاهد. والنسائي (٥/١٩٤) قال: أخبرنا محمد بن سلمة والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثني مالك، عن عبد الكريم بن مالك الجزري، عن مجاهد. وفي الكبرى «الورقة ٥٤» قال: أخبرنا عمرو بن علي، قال: حدثنا أزهر بن سعد، عن ابن عون، عن مجاهد. (ح) وأخبرنا محمد بن عبد الأعلى، قال: حدثنا معتمر، قال: سمعت سيفا، رجلا من أهل مكة، يحدث عن مجاهد. وابن خزيمة (٢٦٧٦) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب الثقفي، قال: حدثنا خالد الحذاء، عن أبي قلابة. وفي (٢٦٧٧) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر والثوري، عن ابن أبي نجيح، عن مجاهد. وفي (٢٦٧٨) قال: حدثنا محمد بن معمر القيسي، قال: حدثنا روح، قال: حدثنا شبل، عن ابن أبي نجيح، عن مجاهد.\nخمستهم (عبد الكريم الجزري، ومجاهد، وأبو قلابة، والحكم بن عتيبة، وعامر الشعبي) عن عبد الرحمن بن أبي ليلى، فذكره.\n* أخرجه أحمد (٤/٢٤١) قال: حدثنا هشيم، قال: أخبرنا خالد، عن أبي قلابة. وفي (٤/٢٤٣) قال: حدثنا إسماعيل وبن أبي عدي، عن داود، عن الشعبي. وأبو داود (١٨٥٨) قال: حدثنا ابن المثني، قال: حدثنا عبد الوهاب (ح) وحدثنا نصر بن علي، قال: حدثنا يزيد بن زريع، عن داود، عن عامر. والترمذي (٢٩٧٣) قال: حدثنا علي بن حجر، قال: أخبرنا هشيم، قال: أخبرنا مغيرة، عن مجاهد.\nثلاثتهم (أبو قلابة، وعامر الشعبي، ومجاهد) عن كعب بن عجرة، ليس فيه (عبد الرحمن بن أبي ليلى) * في رواية ابن أبي عدي، عن داود، عن الشعبي: أن كعبا أحرم مع رسول الله -ﷺ-....... الحديث. ورواه عن كعب عبد الله بن معقل\n*أخرجه أحمد (٤/٢٤٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عبد الرحمن بن الأصبهاني (ح) وحدثنا عفان، قال: حدثنا شعبة، قال: حدثنا عبد الرحمن بن الأصبهاني. (ح) وحدثنا بهز، قال: حدثنا شعبة، قال: حدثنا عبد الرحمن بن الأصبهاني. وفي (٤/٢٤٢) أيضا. قال: حدثنا مؤمل بن إسماعيل قال: حدثنا سفيان عن عبد الرحمن بن الأصبهاني. وفي (٤/٢٤٣) قال: حدثنا حسين بن محمد قال: حدثنا سليمان يعني ابن قرم عن عبد الرحمن بن الأصبهاني وفي (٤/٢٤٣) قال: حدثنا هشيم قال: أخبرنا أشعث عن الشعبي. والبخاري (٣/١٣) قال: حدثنا أبو الوليد قال: حدثنا شعبة عن عبد الرحمن بن الأصبهاني وفي (٦/٣٣) قال: حدثنا آدم. قال: حدثنا شعبة عن عبد الرحمن بن الأصبهاني. ومسلم (٤/٢١ و٢٢) قال: حدثنا محمد بن المثنى وابن بشار. قال ابن المثنى: حدثنا محمد ابن جعفر. قال: حدثنا شعبة عن عبد الرحمن بن الأصبهاني (ح) وحدثنا أبو بكر بن أبي شيبة.\nقال: حدثنا عبد الله بن نمير، عن زكريا بن أبي زائدة، قال: حدثنا عبد الرحمن بن الأصبهاني، وابن ماجة (٣٠٧٩) قال: حدثنا محمد بن بشار ومحمد بن الوليد، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عبد الرحمن بن الأصبهاني. والترمذي (٢٩٧٣) قال: حدثنا علي بن حجر، قال: حدثنا هشيم، عن أشعث بن سوار، عن الشعبي. والنسائي في الكبرى «الورقة (٥٤)» قال: أخبرنا محمد بن المثنى ومحمد بن بشار. قالا: حدثنا محمد قال: حدثنا شعبة، عن عبد الرحمن بن الأصبهاني.\nكلاهما (عبد الرحمن بن الأصبهاني، وعامر الشعبي) عن عبد الله بن معقل، فذكره.\nورواه عن كعب بن عجرة يحيى بن جعدة.\nأخرجه أحمد (٤/٢٤٢) قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج، قال: أخبرني عمرو بن دينار عن يحيى بن جعدة، فذكر\nورواه عن كعب بن عجرة محمد بن كعب:\nأخرجه ابن ماجة (٣٠٨٠) قال: حدثنا عبد الرحمن بن إبراهيم. قال: حدثنا عبد الله بن نافع عن أسامة ابن زيد عن محمد بن كعب، فذكره.\nورواه عن كعب بن عجرة أبو وائل:\nأخرجه النسائي (٥/١٩٥) قال: أخبرنا أحمد بن سعيد الرباطي. قال: أنبأنا عبد الرحمن بن عبد الله وهو الدشتكي، قال: أنبأنا عمرو وهو ابن أبي قيس عن الزبير، وهو ابن عدي عن أبي وائل، فذكره.\nورواه عن كعب بن عجرة شيخ بسوق البرم بالكوفة:\nأخرجه مالك في «الموطأ» صفحة (٢٦٩) عن عطاء بن عبد الله الخراساني أنه قال: حدثني شيخ بسوق البرم بالكوفة، فذكره.\nورواه عن كعب بن عجرة رجل من الأنصار:\nأخرجه أبو داود (١٨٥٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث عن نافع أن رجلا من الأنصار أخبره. فذكره.","vol":"3","page":386},{"text":"١٧٠٨ - (ط) أبو أسماء مولى عبد الله بن جعفر -﵀- «أنَّه كان مع عبد الله بن جعفر، فخرج معه من المدينةِ، فَمَرُّوا عَلى حُسين بن عليٍّ وهو مَريضٌ بالسُّقْيا، فَأقامَ عليه عبدُ الله بنُ جعفرٍ، حتى إذا خاف الفوتَ خَرَجَ، وبَعثَ إلى علي ابن أبي طالبٍ وأسماءَ بنتِ عُميسٍ - وهما بالمدينة - فَقَدِمَا عليه، ثُمَّ إنَّ حُسَيْنًا أشَارَ إلى رأَسِهِ، فَأَمَرَ عليٌّ بِرَأسِهِ فَحُلِقَ، ثم نَسكَ عنه بالسُّقْيا، فَنَحرَ عنه بعيرًا» .\nقال يحيى بن سعيد: وكان حُسَيْنٌ خرجَ مع عثمان بن عفان في سفره ذلك إلى مكة. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٨٨ في الحج، باب جامع الهدي، وفي سنده يعقوب بن خالد المخزومي، وأبو أسماء مولى عبد الله بن جعفر، لم يوثقهما غير ابن حبان. لكن يشهد له من جهة المعنى الحديث الذي قبله رقم (١٧٠٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٤٧) عن يحيى بن سعيد عن يعقوب بن خالد المخزومي عن أبي أسماء مولى عبد الله بن جعفر أنه أخبره، فذكره.","vol":"3","page":391},{"text":"١٧٠٩ - (ت د س) الحجاج بن عمرو الأنصاري - ﵁ - قال: سمعتُ رسولَ الله -ﷺ- يقول: «مَنْ كُسِرَ أو عَرِجَ فَقَدْ حَلَّ، وعليه الحجُّ من قَابِلٍ» .\nقال عِكْرِمَةُ: فسمعتهُ يقول ذلك، فسألت ابنَ عباس وأبا هريرة عما قال، فَصَدَّقَاهُ. أخرجه الترمذي وأبو داود والنسائي.\nوزاد أبو داود في رواية أخرى: «أو مَرِضَ» (١) .\n_________\n(١) أخرجه الترمذي رقم (٩٤٠) في الحج، باب ما جاء في الذي يهل بالحج فيكسر أو يعرج، وأبو داود رقم (١٨٦٢) في المناسك، باب الإحصار، والنسائي ٥ / ١٩٨ و١٩٩ في الحج، باب من أحصر بعدو، وفي سنده يحيى بن أبي كثير وهو ثقة لكنه يدلس ويرسل كما قال الحافظ في \" التقريب \"، وانظر الحديث الآتي رقم (١٧١٧) فإنه شاهد له، ولذلك حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٥٠) قال: حدثنا يحيى بن سعيد، وإسماعيل. والدارمي (١٩٠١) قال: حدثنا أبو عاصم. وأبو داود (١٨٦٢) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (٣٠٧٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن سعيد، وابن علية. والترمذي (٩٤٠) قال: حدثنا إسحاق بن منصور، قال: أخبرنا روح بن عبادة. (ح) وحدثنا إسحاق بن منصور، قال: أخبرنا محمد ابن عبد الله الأنصاري. والنسائي (٥/١٩٨) قال: أخبرنا حميد بن مسعدة البصري، قال: حدثنا سفيان - وهو ابن حبيب -. (ح) وأخبرنا شعيب بن يوسف، ومحمد بن المثنى، قالا: حدثنا يحيى بن سعيد.\nستتهم (يحيى، وإسماعيل بن إبراهيم بن علية، وأبو عاصم، وروح، ومحمد، وسفيان) عن حجاج ابن أبي عثمان الصواف، قال: حدثني يحيى بن أبي كثير، عن عكرمة، فذكره.\nورواه عن الحجاج عن عمرو الأنصاري عبد الله بن رافع.\nأخرجه أبو داود (١٨٦٣) قال: حدثنا محمد بن المتوكل العسقلاني، وسلمة. وابن ماجة (٣٠٧٨) قال: حدثنا سلمة بن شبيب. والترمذي (٩٤٠) قال: حدثنا عبد بن حميد.\nثلاثتهم (محمد، وسلمة، وعبد) قال عبد: أخبرنا، وقال الآخران: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن يحيى بن أبي كثير، عن عكرمة، عن عبد الله بن رافع، فذكره.\n* في رواية عبد بن حميد (عند الترمذي) لم يذكر قول ابن عباس وأبي هريرة. وفي رواية سلمة عند (ابن ماجة) قال عبد الرزاق: فوجدته في جزء هشام صاحب الدستوائي، فأتيت به معمرا، فقرأ عليّ، أو قرأت عليه.","vol":"3","page":392},{"text":"١٧١٠ - (ط) سليمان بن يسار -﵀- «أنَّ مَعْبدَ (١) بْنَ حُزَابة المخْزُوميَّ صُرعَ ببعضِ طريق مكة وهو مُحرِم، فسأل على ذلك الماء الذي كان عليه، فوجَدَ عبد الله بن عمر، وعبدَ الله ابن الزبير، ومَرْوان بن الحكم، فذكر لهم ذلك الذي عرضَ له، فكلُّهم أَمَرَهُ أن يَتدَاوى بما لا بُدّ منه ويَفْتَدي، فإذا صَحَّ اعتمَرَ فَحلَّ من إحرامه، ثم عليه حجٌّ قابلٌ، ويُهْدي ما اسْتَيْسَرَ من الهدْي» . أخرجه الموطأ (٢) .\n_________\n(١) كذا في الأصل: \" معبد \" مضبوطة واضحة، وفي الموطأ طبع الحلبي: \" سعيد \".\n(٢) ١/ ٣٦٢ في الحج، باب ما جاء فيمن أحصر بعدو، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٣٩٥) عن يحيى بن سعيد عن سليمان بن يسار، فذكره.","vol":"3","page":392},{"text":"١٧١١ - (ط) أيوب بن أبي تميمة السختياني -﵀- عن رجلٍ من أهلِ البَصْرَةِ - كان قديمًا - أنه قال: «خرجتُ إلى مكةَ، حتى إذا كنتُ ببعض الطريقِ كُسِرَتّْ فَخِذِي، فأرسلتُ إلى مكة وبها عبدُ الله بنُ عباسٍ وعبدُ الله بن عُمر، والنَّاسُ، فلم يُرَخِّصْ لي أحدٌ أنْ أحِلَّ، وأقَمتُ على ذلك الماء سبعة أَشْهُرٍ حتى أحْللْتُ بعمرة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٦١ في الحج، باب ما جاء فيمن أحصر بعدو، وفي سنده جهالة الرجل من أهل البصرة. قال الزرقاني في \" شرح الموطأ \": قال أبو عمر: [يعني: ابن عبد البر] هو أبو قلابة عبد الله بن زيد الجرمي شيخ أيوب ومعلمه كما رواه حماد بن زيد، عن أيوب عن أبي قلابة.. وذكر الحديث. أقول: فعلى هذا تزول الجهالة ويكون السند صحيحًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٣٩٥) عن أيوب بن أبي تميمة السختياني عن رجل من أهل البصرة كان قديما أنه قال، فذكره.\nقال الزرقاني في «شرح الموطأ»: قال أبو عمر: هو أبو قلابة عبد الله بن زيد الجرمي شيخ أيوب. ومعلمه كما رواه حماد بن زيد عن أيوب عن أبي قلابة.","vol":"3","page":393},{"text":"١٧١٢ - (خ ط س) عبد الله بن عمر بن الخطاب -﵄- كان يقول: «أليْسَ حَسْبُكم سُنَّة (١) رسولِ الله -ﷺ-؟ إنْ حُبِسَ أَحدُكم عن الحجِّ طاف بالبيت والصفا والمروة، ثم حَلَّ من كُلِّ شيءٍ، حتى يَحجَّ عامًا قابلًا، فَيُهدي، أو يصوم إن لم يجدْ هَدْيًا؟»، هذه رواية البخاري والنسائي. ⦗٣٩٤⦘\nوفي رواية الموطأ: قال: «مَن حُبِسَ بمرضٍ فإنه لا يَحِلُّ حتى يطوفَ بالبيت وبين الصفا والمروةِ» .\nوفي أخرى له: قال: «المُحْصَرُ بِمَرضٍ لا يَحِلُّ حتى يطوفَ بالبيت وبين الصفا والمروة، فإن اضطُرَّ إلى لُبْسِ شيءٍ من الثيابِ التي لا بدَّ له منها، أو الدواء، صَنَعَ ذلك، وافتَدَى» (٢) .\n_________\n(١) ضبطنا \" سنة \" بالنصب على الاختصاص أو على إضمار فعل، أي تمسكوا، أو شبهه. وخبر \" حسبكم \" في قوله: \" طاف بالبيت \" ويصح الرفع على أن \" سنة \" خبر \" حسبكم \" أو الفاعل لمعنى الفعل فيه، ويكون ما بعدها تفسيرًا للسنة. وقال من نصب \" السنة \": الكلام أمر بعد أمر، كأنه قال: اكتفوا، الزموا سنة نبيكم. كما قال الشاعر:\n«يا أيها المائح دلوي دونكا»\nفـ \" دلوي \" عندهم منصوب بإضمار فعل الأمر، و\" دونك \" فعل آخر. قاله الزركشي.\n\n(٢) أخرجه البخاري ٤ / ٨ في الحج، باب الإحصار في الحج، والموطأ ١ / ٣٦١ في الحج، باب ما جاء فيمن أحصر بغير عدو، والنسائي ٥ / ١٦٩ في الحج، باب ما يفعل من حبس ولم يكن اشترط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٣٣) (٤٨٨١) قال: حدثنا عبد الرزاق. والبخاري (٣/١١) قال: حدثنا أحمد بن محمد ب، عن عبد الله. والترمذي (٩٤٢) قال: حدثنا أحمد بن منيع، قال: حدثنا عبد الله بن المبارك. والنسائي (٥/١٦٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق. كلاهما (عبد الرزاق، وعبد الله بن المبارك) قالا: أخبرنا معمر.\n٢ - وأخرجه البخاري (٣/١١) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله. والنسائي (٥/١٦٩) قال: أخبرنا أحمد بن عمرو بن السرح، والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن وهب. كلاهما - عبد الله بن المبارك، وعبد الله بن وهب - قالا: أخبرنا يونس.\nكلاهما -معمر، ويونس - عن الزهري، قال: أخبرني سالم، فذكره.","vol":"3","page":393},{"text":"١٧١٣ - () عمرو بن سعيد النخعي -﵀-: «أنَّه أَهلَّ بعُمرَةٍ، فلما بَلَغَ ذَاتَ الشُّقُوقِ لُدِغَ، فخرج أصحابُهُ إلى الطريق، عَسَى أنْ يَلقَوْا مَن يسألُونَهُ، فإذا هم بابن مسعودٍ، فقال لهم: لِيبْعثْ بهَدْيٍ أو بثَمَنِهِ، واجعلُوا بينكم وبينه أمارًا يومًا، فإذا ذُبِحَ الهديُ فَليَحِلَّ، وعليه قَضاءُ عُمَرتِهِ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه. وقد ساق قريبًا من هذا المعنى محب الدين الطبري في كتابه \" القرى لقاصد أم القرى \" ثم قال: أخرجه سعيد بن منصور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من رواية رزين، ولم أقف عليه.","vol":"3","page":394},{"text":"<span data-type=\"title\" id=toc-378>الفصل الثاني: فيمن أحصره العدو</span>\n١٧١٤ - (د) عمرو بن ميمون -﵀- قال: سمعتُ أبا حاضرٍ ⦗٣٩٥⦘ الحميريَّ يُحَدِّثُ: أن ميمونَ بن مِهرَان قال: خرجتُ معتمرًا عامَ حَاصَرَ أَهْلُ الشَّامِ ابْنَ الزبير بمكة، وبعثَ مَعي رجالٌ من قومي بِهَدْيٍ، فَلَمَّا انتهيتُ إلى أهل الشام مَنَعُونا أن نَدخُلَ الحرمَ، فنَحرَتُ الهديَ بمكاني، ثم أَحْلَلْتُ، ثم رجَعْتُ، فلمَّا كان مِنَ العام المقبِل خَرَجتُ لأَقْضيَ عُمْرَتي، فأتَيْتُ ابنَ عبَاسٍ فسألتُهُ؟ فقال: أبْدِلِ الْهديَ، فإن رسول الله -ﷺ- أمَرَ أصحَابَهُ أن يُبْدِلُوا الهدْيَ الذي نَحَروا عَامَ الحُدَيبيةِ في عُمرَةِ القضاءِ. أخرجه أبو داود (١) .\n_________\n(١) رقم (١٨٦٤) في المناسك، باب الإحصار، وفيه عنعنة ابن إسحاق وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٨٦٤) قال: حدثنا النفيلي. قال: حدثنا محمد بن سلمة عن محمد بن إسحاق عن عمرو بن ميمون. قال: سمعت أبا حاضر الحميري يحدث أبي ميمون بن مهران، فذكره.\nوفيه عنعنه ابن إسحاق. وهو كما قال الحافظ في «التقريب» صدوق يدلس.","vol":"3","page":394},{"text":"١٧١٥ - (خ) عبد الله بن عباس -﵄- قال: «إنما البدَلُ عَلى مَنْ نَقَضَ حَجَّهُ بالتَّلَذُّذِ، فأمَّا مَن حَبَسهُ عُذْرٌ، أو غَيرُ ذَلِكَ، فإنهُ لا يحِلُّ ولا يَرْجِعُ، وإن كان مَعَهُ هَدْيٌ - وهو مُحْصَرٌ - نَحَرَهُ إن كان لا يَسْتَطِيعُ أن يَبعَثَ بهِ، وإن إستطاع أن يبعث به لَمْ يَحِلَّ حَتى يَبلُغَ الهديُ مَحِلَّهُ» . أخرجه البخاري (١) .\n_________\n(١) هو عند البخاري معلقًا، لا مسندًا ٤ / ٩ في الحج، باب من قال: ليس على المحصر بدل، قال الحافظ في \" الفتح \": وهذا التعليق وصله إسحاق بن راهويه في تفسيره عن روح بهذا الإسناد، وهو موقوف على ابن عباس، ومراده بالتلذذ، وهو بمعجمتين الجماع. ⦗٣٩٦⦘ وقوله: \" حبسه عذر \" كذا للأكثر: بضم المهملة وسكون المعجمة بعدها راء، ولأبي ذر: \" حبسه عدو \" بفتح أوله وفي آخره واو. وقوله: \" أو غير ذلك \" أي: من مرض أو نفاذ نفقة. وقد ورد عن ابن عباس نحو هذا بإسناد آخر. أخرجه ابن جرير من طريق علي بن أبي طلحة عنه، وفيه: فإن كانت حجة الإسلام فعليه قضاؤها، وإن كانت غير الفريضة فلا قضاء عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هو عند البخاري معلقا (٤/١٤) في الحج باب من قال ليس على المحصر بدل.\nوقال الحافظ في «الفتح» (٤/١٥) وهذا التعليق وصله إسحاق بن راهويه في تفسيره عن روح بهذا الإسناد وهو موقوف على ابن عباس، ومراده بالتلذذ وهو بمعجمتين: الجماع.","vol":"3","page":395},{"text":"١٧١٦ - (خ) ابن عباس - ﵁ - قال: «أُحْصِرَ رسولُ الله -ﷺ-، فَحَلَقَ رَأْسَهُ، ونَحَرَ هَدْيَهُ، وجَامَعَ نِساءهُ، حتى اعتَمَرَ عامًا قَابلًا» . أخرجه البخاري (١) .\n_________\n(١) أخرجه البخاري في \" صحيحه \" ٤ / ٦ في الحج، باب إذا أحصر المعتمر من حديث يحيى بن أبي كثير عن عكرمة قال: فقال ابن عباس: \" قد أحصر رسول الله ﷺ ... الحديث \". قال الحافظ في \" الفتح \": عن عكرمة قال: فقال ابن عباس، هكذا رأيته في جميع النسخ، وهو يقتضي سبق كلام يعقبه قوله: فقال ابن عباس، ولم ينبه عليه أحد من شراح هذا الكتاب، ولا بينه الإسماعيلي ولا أبو نعيم؛ لأنهما اقتصرا من الحديث على ما أخرجه البخاري، وقد بحثت عنه إلى أن يسر الله بالوقوف عليه، فقرأت في كتاب الصحابة لابن السكن، قال: حدثني هارون بن عيسى، حدثنا الصاغاني هو محمد بن إسحاق أحد شيوخ مسلم، حدثنا يحيى بن صالح، حدثنا معاوية بن سلام عن يحيى بن أبي كثير، قال: سألت عكرمة فقال: قال عبد الله بن رافع مولى أم سلمة: إنها سألت الحجاج بن عمرو الأنصاري عمن حبس وهو محرم فقال: قال رسول الله ﷺ: \" من عرج أو كسر أو حبس فليجزئ مثلها، وهو في حل \"، قال: فحدثت به أبا هريرة فقال: صدق، وحدثته ابن عباس فقال: قد أحصر رسول الله ﷺ فحلق ونحر هديه وجامع نساءه حتى اعتمر عامًا قابلًا، فعرف بهذا السياق القدر الذي حذفه البخاري من هذا الحديث، والسبب في حذفه أن الزائد ليس على شرطه؛ لأنه قد اختلف في حديث الحجاج بن عمرو على يحيى بن أبي كثير عن عكرمة، مع كون عبد الله بن رافع ليس من شرط البخاري، فأخرجه أصحاب السنن وابن خزيمة والدارقطني والحاكم من طرق عن الحجاج الصواف عن يحيى عن عكرمة عن الحجاج به، وقال في آخره: قال عكرمة: فسألت أبا هريرة وابن عباس فقالا: صدق. ووقع ⦗٣٩٧⦘ في رواية يحيى القطان وغيره في سياقه: سمعت الحجاج. وأخرجه أبو داود والترمذي من طريق معمر عن يحيى عن عكرمة عن عبد الله بن رافع عن الحجاج. قال الترمذي: وتابع معمرًا على زيادة عبد الله بن رافع معاوية بن سلام، وسمعت محمدًا (يعني البخاري) يقول: رواية معمر ومعاوية أصح. اهـ. فاقتصر البخاري على ما هو من شرط كتابه مع أن الذي حذفه ليس بعيدًا من الصحة، فإنه إن كان عكرمة سمعه من الحجاج بن عمرو فذاك، وإلا فالواسطة بينهما وهو عبد الله بن رافع ثقة إن كان البخاري لم يخرج له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١١) قال: حدثنا محمد قال: حدثنا يحيى بن صالح. قال: حدثنا معاوية بن سلام قال: حدثنا يحيى بن أبي كثير عن عكرمة، فذكره.","vol":"3","page":396},{"text":"١٧١٧ - (خ) عبد الله بن عمر -﵄- قال: «خَرَجْنا مَعَ رسولِ اللهﷺ- مُعتَمرِينَ، فَحالَ كُفَّارُ قُريشٍ دُونَ البَيْتِ، فَنَحَرَ رسولُ الله -ﷺ-[بُدْنَهُ] وحَلَقَ رأسهُ» . أخرجه البخاري (١) .\n_________\n(١) ٤ / ٨ في الحج، باب النحر قبل الحلق في الحصر، وباب طواف القارن، وباب من اشترى الهدي من الطريق، وباب من اشترى هديه من الطريق وقلدها، وباب إذا أحصر المعتمر، وباب من قال: ليس على المحصر بدل، وفي المغازي، باب غزوة الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٢/١٢٤) (٦٠٦٧) قال: حدثنا يونس وسريج. والبخاري (٣/٢٤٣) قال: حدثنا محمد بن رافع قال: حدثنا سريج بن النعمان. وفي (٥/١٨٠) قال: حدثني محمد بن رافع، قال: حدثنا سريج (ح) وحدثني محمد بن الحسين بن إبراهيم قال: حدثني أبي.\nثلاثتهم (يونس، وسريج، والحسين بن إبراهيم) قالوا: حدثنا فليح (هو ابن سليمان) عن نافع، فذكره.\nوأخرجه البخاري (٣/١١) و(٥/١٦٣) قال: حدثني موسى بن إسماعيل. قال: حدثنا جويرية عن نافع أن بعض بني عبد الله قال له: لوأقمت بهذا.","vol":"3","page":397},{"text":"١٧١٨ - () ناجية بن جندب - ﵁ - قال: «أَتيُتُ رسولَ الله -ﷺ- حِينَ صُدَّ الهَدْيُ، فَقُلْتُ: يا رسولُ الله، ابْعَثَ مَعي بالهدي، فَلْنَنْحَرْهُ بالحرَمِ، قال: كَيفَ تَصْنَعُ به؟ قلت: آخُذُ به في مواضِعَ وأوْدِيةٍ لا يقدِرونَ عَلَيْهِ، فَانطَلَقْتُ به حتى نَحَرْتُهُ في الحرم، وكان قَدْ بَعَثَ بِهِ ليُنْحرَ في الْحرَم وصَدُّوهُ عن ذَلِكَ» أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي في الكبرى (الورقة ٥٤ - أ) قال: أخبرنا أحمد بن سليمان قال: حدثنا عبيد الله ابن موسى قال: أخبرنا إسرائيل عن مجزأة، فذكره.","vol":"3","page":397},{"text":"١٧١٩ - (خ ط) مالك بن أنس -﵀- قال: «إذا أُحْصِرَ بِعَدُوٍّ يحْلِقُ في أيِّ مَوْضعٍ كان، ولا قَضَاء عَليَهِ، لأنَّ رسولَ الله -ﷺ ⦗٣٩٨⦘ وأصحابَهُ نَحَرُوا بالحُدَيْبية، وحَلَقوا وحَلّوُا مِن كُلّ شَيءٍ قَبلَ الطّوافِ بالبَيْتِ، وقَبلَ أنْ يَصِلَ مَا أُرسِلَ مِنَ الْهَدَايا إلى البيْتِ، ثُمَّ لَمْ يَصِحَّ أنَّ رسولَ الله -ﷺ- أمَرَ أحَدًا أنْ يَقْضيَ شَيئًا ولا يَعُودَ لَهُ» . أخرجه الموطأ (١) . وأخرجه البخاري في ترجمة بابٍ (٢) .\n_________\n(١) رواه مالك في \" الموطأ \" بلاغًا ١ / ٣٦٠ في الحج، باب ما جاء فيمن أحصر بعدو، وإسناده منقطع.\n(٢) تعليقًا ٤ /٩ نقلًا عن مالك، باب من قال: ليس على المحصر بدل، وانظر كلام الحافظ ابن حجر في \" الفتح \" حوله ٤ / ٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٣٩١) بلاغا. ورواه البخاري تعليقا (٤/١٤) عن مالك باب من قال: ليس على المحصر بدل.","vol":"3","page":397},{"text":"<span data-type=\"title\" id=toc-379>الفصل الثالث: فيمن غلط في العدد، أو ضل عن الطريق</span>\n١٧٢٠ - (ط) سليمان بن يسار «أنَّ أبا أيوبَ الأنصاريَّ -﵁- خرجَ حاجًا، حتَّى إذا كان بالنَّازيَةِ (١) من طريق مكة أضَلَّ رَواحلَهُ،وإنّه قَدِمَ على عمرَ بنِ الخطاب يوم النحر، فذكر ذلك له، فقال عمر: اصنَعْ ما يَصنَعُ المعتمرُ، ثم قد حَلَلْتَ، فإذا أدرككَ الحجُّ قابلًا فاحجُج، وأهدِ ما اسْتَيْسر من الهدْي» . أخرجه الموطأ (٢) .\n_________\n(١) قال ياقوت: \" النازية \" بالزاي وتخفيف الياء: عين ثرة على الطريق الآخذ من مكة إلى المدينة قرب الصفراء، وهي إلى المدينة أقرب، وإليها مضافة.\n(٢) ١ / ٣٨٣ في الحج، باب هدي من فاته الحج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٤٠) عن يحيى بن سعيد أنه قال: أخبرني سليمان ابن يسار، فذكره.","vol":"3","page":398},{"text":"١٧٢١ - (ط) سليمان بن يسار قال: «إنَّ هَبَّارَ بْنَ الأسود جاء يومَ النحر وعُمَرُ ابْنُ الخطاب - ﵁ - يَنْحرُ هَدْيهُ، فقال: يا أمير المؤمنين، أخطَأْنا العِدَّةَ، كُنَّا نُرَى أن هذا اليومَ يومُ عرفة، فقال عمر: اذهب إلى مكة، وطُفْ أنت ومَنْ معك، وانحَرُوا هَديًا إن كان معكم، ثم احْلِقُوا أو قَصِّروا وارْجِعوا، فإذا كان عامًا قَابلًا فحجُّوا وأهدوا، فمن لم يجد فصيامُ ثلاثةِ أيامٍ في الحج وسبعةٍ إذا رجعَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٨٣ في الحج، باب هدي من فاته الحج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٤١) عن نافع عن سليمان بن يسار، فذ كره.","vol":"3","page":399},{"text":"<span data-type=\"title\" id=toc-380>الفصل الرابع: في أحاديث متفرقة</span>\n١٧٢٢ - (ط) علي بن أبي طالب وعبد الله بن عباس -﵃- قالا: «ما اسْتَيسَرَ من الهدْي: هو شاةٌ» . أخرجه الموطأ عن علي مسندًا (١) . وعن ابن عباس مرسلًا (٢) . ⦗٤٠٠⦘\nوفي رواية ذكرها رزين عن عبد الله بن عباس -﵄- في قوله تعالى: ﴿فَإنْ أُحْصِرتُمْ فما اسْتَيْسرَ من الْهدي﴾ [البقرة: ١٩٦] قال: يعني: «ما اسْتيْسَرَ من الأزواج الثمانية: الإناثِ، أو الذكورِ، من الإبل والبقر، والضأن، والمعز» (٣) .\n_________\n(١) ١ / ٣٨٥ في الحج، باب ما استيسر من الهدي مسندًا، عن جعفر الصادق عن أبيه محمد بن علي بن الحسين بن علي بن أبي طالب عن علي ﵁، وفيه انقطاع، فإن محمد بن علي بن الحسين بن علي بن أبي طالب لم يدرك جده علي بن أبي طالب ﵁، ولكن يشهد له الذي بعده.\n(٢) أي بلاغًا، وفيه انقطاع بين مالك وابن عباس ﵄. ولكن يشهد له الذي قبله.\n(٣) ورواه ابن جرير الطبري نحوه مختصرًا رقم (٣٢٤٣) وقال ابن كثير في \" التفسير \": وقال الثوري: عن حبيب عن سعيد بن جبير عن ابن عباس في قوله: ﴿فما استيسر من الهدي﴾ قال: شاة، قال ابن كثير: وكذا قال عطاء، ومجاهد، وطاووس، وأبو العالية، ومحمد بن علي بن الحسين، وعبد الرحمن بن القاسم، والشعبي، والنخعي، والحسن، وقتادة، والضحاك، ومقاتل بن حيان، وغيرهم مثل ذلك، وهو مذهب الأئمة الأربعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٤٣) عن جعفر بن محمد عن أبيه عن علي بن أبي طالب، فذكره.\nورواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٤٣) بلاغا أن عبد الله بن عباس، فذكره.\nومحمد بن علي بن الحسين بن علي بن أبي طالب لم يدرك جده علي بن أبي طالب.\nوأثر مالك عن ابن عباس فيه انقطاع بين مالك وابن عباس.","vol":"3","page":399},{"text":"١٧٢٣ - (ط) ابن عمر -﵄- «سُئِلَ عما اسْتيْسَرَ من الْهَدْي؟ فقال: بدنَةٌ أو بقرةٌ، أو سَبعُ شِيَاهٍ، قال: وأنْ أُهْدِيَ شَاة أحبُّ إليَّ مِنْ أن أصوم وأُشْرِكَ في جَزورٍ» . أخرجه الموطأ إلى قوله: «بقرةٌ» (١) والباقي ذكره رزين.\n_________\n(١) ١ / ٣٨٦ في الحج، باب ما استيسر من الهدي، وإسناده صحيح. قال الزرقاني في \" شرح الموطأ \": ما استيسر من الهدي من أن بدنة أو بقرة لأهل الجدة استحبابًا، فلا يخالف قول علي وابن عباس: شاة، يدل على ذلك قول ابن عمر: لو لم أجد إلا شاة لكان أحب إلي من أن أصوم، ومعلوم أن أعلى الهدي بدنة، فكيف تكون ما استيسر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٤٤) عن نافع أن عبد الله بن عمر، فذ كره.","vol":"3","page":400},{"text":"١٧٢٤ - (ط) صدقة بن يسار المكي «أنَّ رجلًا من أهل اليمن جاء إلى عبد الله بن عمر -﵄ - وقد ضفَرَ رأْسَهُ، فقال: يا أبا ⦗٤٠١⦘ عبد الرحمن، إني قَدِمتُ بِعُمرةٍ مُفْرَدَةٍ؟ فقال عبد الله: لو كُنْتُ مَعكَ، أو سألْتَني، لأمَرْتُكَ أنْ تَقْرِنَ، فقال اليمانيُّ: قد كان ذلك فقال ابن عمر: خُذْ ما تَطَايَرَ من رأسك وأهدِ. فقالت امرأةٌ من أهلِ العراقِ: ما هَدْيُهُ يا أبا عبد الرحمن؟ قال: هَدْيُهُ، فقالت له: ما هَدْيُهُ (١)؟ فقال عبد الله بن عمر: لو لم أجد إلا أنْ أذبَحَ شَاةً لكان أحَبَّ إليَّ من أن أصوم» . أخرجه الموطأ (٢) .\n_________\n(١) بفتح الهاء وسكون الدال وياء خفيفة، وبكسر الدال وتشديد الياء، وهو ما يهدى إلى الله تعالى.\n(٢) ١ / ٣٨٦ و٣٨٧ في الحج، باب جامع الهدي، رجاله ثقات، إلا أن صدقة بن يسار لم يدرك ابن عمر فهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك في «الموطأ» بشرح الزرقاني (٢/٤٤٥) عن صدقه بن يسار المكي، فذكره.","vol":"3","page":400},{"text":"<span data-type=\"title\" id=toc-381>الباب الحادي عشر: في دخول مكة والنزول بها والخروج منها</span>\n١٧٢٥ - (خ م د س) عبد الله بن عمر -﵄- «أنَّ رسولَ الله -ﷺ- دَخَلَ مكةَ من كَدَاءٍ، مِنَ الثَّنيَّةِ العُلْيَا التي عند البَطْحَاءِ، وخَرَجَ من الثنية السُّفْلَى» . هذه رواية البخاري.\nوفي رواية له ولمسلم: «أنَّ رسولَ الله -ﷺ- كان يَخْرُجُ من طريق الشَّجرةِ، ويدخل من طريق المُعرَّسِ (١)» . ⦗٤٠٢⦘\nزاد البخاري: «وأنَّ رسولَ الله -ﷺ- كانَ إذا خرج إلى مكةَ يُصَلِّي في مسجدِ الشجرةِ، فإذا رجع صَلّى بذَي الحُلَيفَةِ بِبَطْنِ الوادي، وباتَ حتَّى يُصْبِحَ» .\nقال الحميديُّ: وقد جعل بعضهم هذه الزيادة -في ذِكْر الصلاة- من أفراد البخاري.\nوعند مسلم: «وإذا دَخلَ مكةَ دخل من الثَّنيَّةِ العُلْيَا التي بالبَطْحَاءِ، ويَخْرُجُ من الثَّنيَّةِ السُّفْلَى (٢)» .\nأخرج أبو داود والنسائي الرواية الأولى. ⦗٤٠٣⦘ وأخرج أبو داود أيضًا الرواية الثانية (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الثنية): موضع مرتفع من الأرض.\n(كداء): بفتح الكاف ممدودًا، من أعلى مكة، وبضمها مقصورًا: من أسفلها.\n_________\n(١) قال الحافظ في \" الفتح \": قال عياض: طريق الشجرة: موضع معروف على طريق الذاهب من المدينة ⦗٤٠٢⦘ إلى مكة، كان النبي ﷺ يخرج منه إلى ذي الحليفة فيبيت بها، وإذا رجع بات بها أيضًا ودخل على طريق المعرس، وهو مكان معروف أيضًا، وكل من الشجرة والمعرس على ستة أميال من المدينة، لكن المعرس أقرب.\n(٢) قال النووي في \" شرح مسلم \": قوله: \" ويخرج من الثنية السفلى \" قيل: إنما فعل النبي ﷺ هذه المخالفة في طريقه داخلًا وخارجًا، تفاؤلًا بتغيير الحال إلى أكمل منه، كما فعل في العيد، وليشهد له الطريقان، وليبرك أهلهما.\nومذهبنا (أي الشافعية): أنه يستحب دخول مكة من الثنية العليا، والخروج منها من السفلى، لهذا الحديث، ولا فرق بين أن تكون هذه الثنية على طريقه، كالمدني والشامي أو لا تكون كاليمني، فيستحب لليمني وغيره أن يستدير ويدخل مكة من الثنية العليا، وقال بعض أصحابنا: إنما فعلها النبي ﷺ لأنها كانت على طريقه، ولا يستحب لمن ليست على طريقه كاليمني، وهذا ضعيف، والصواب: الأول، وهكذا يستحب له أن يخرج من بلده من طريق، ويرجع من أخرى لهذا الحديث.\n\n(٣) أخرجه البخاري ٣ / ٣٤٧ في الحج، باب من أين يخرج من مكة، وباب خروج النبي ﷺ على طريق الشجرة، ومسلم رقم (١٢٥٧) في الحج، باب استحباب دخول مكة من الثنية العليا، وأبو داود رقم (١٨٦٦) و(١٨٦٧) في المناسك، باب دخول مكة، والنسائي ٥ / ٢٠٠ في الحج، باب من أين يدخل مكة، وأخرجه أيضًا ابن ماجة رقم (٢٩٤٠) في المناسك، باب دخول مكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/١٤) (٤٦٢٥) قال: حدثنا أبو معاوية. وفي (٢/٢١) (٤٧٢٥) قال: حدثنا يحيى. وفي (٢/٢٩) (٤٨٤٣) قال: حدثنا محمد بن عبيد. وفي (٢/١٤٢) (٦٢٨٤) قال: حدثنا ابن نمير (ح) وحماد، يعني أبو أسامة. والدارمي (١٩٣٤) قال: أخبرنا عبد الله بن سعيد، قال: حدثنا عقبة بن خالد. والبخاري (٢/١٦٦) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أنس بن عياض. وفي (٢/١٧٨) قال: حدثنا مسدد بن مسرهد البصري، قال: حدثنا يحيى. ومسلم (٤/٦٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنيه زهير بن حرب ومحمد بن المثنى، قالا: حدثنا يحيى. وهو القطان. وأبو داود (١٨٦٦) قال: حدثنا مسدد وابن حنبل، عن يحيى (ح) وفي (١٨٦٧) قال: وحدثنا عثمان بن أبي شيبة، قال: حدثنا أبوأسامة. وابن ماجة (٢٩٤٠) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية. والنسائي (٥/٢٠٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (٩٦١) قال: حدثنا بندار، قال: حدثنا يحيى. سبعتهم - أبو معاوية، ويحيى القطان، ومحمد بن عبيد، وابن نمير، وحماد بن أسامة أو أسامة، وعقبة بن خالد، وأنس بن عياض - عن عبيد الله بن عمر.\n٢ - وأخرجه أحمد (٢/٥٩) (٥٢٣١) قال: حدثنا وكيع، قال: حدثنا العمري.\n٣ - وأخرجه البخاري (٢/١٧٨) قال: حدثنا إبراهيم بن المنذر، وأبو داود (١٨٦٦) قال: حدثنا عبد الله ابن جعفر البرمكي. كلاهما (إبراهيم، وعبد الله) قالا: حدثنا معن، قال: حدثني مالك.\n٤ - وأخرجه ابن خزيمة (٢٦٩٣) قال: حدثنا يوسف بن موسى القطان، قال: حدثنا يحيى بن سليم الطائفي، قال: حدثنا إسماعيل بن أمية.\nأربعتهم - عبيد الله، وعبد الله بن عمر العمري، ومالك، وإسماعيل - عن نافع، فذكره.\n* قال أبو عبد الله بن محمد بن إسماعيل البخاري، عقب رواية مسدد سمعت يحيى بن معين يقول: سمعت يحيى بن سعيد يقول: لو أن مسددا أتيته في بيته فحدثته لاستحق ذلك، وما أبالي كتبي كانت عندي أو عند مسدد.","vol":"3","page":401},{"text":"١٧٢٦ - (خ م ت د) عائشة -﵂- قالت: «دَخَلَ رسولُ الله -ﷺ- عَامَ الفَتْحِ مِنْ كَدَاءَ التي بأعْلى مكةَ» .\nوفي رواية: «أنَّ النبيَّ -ﷺ- لما جَاءَ إلى مكةَ دَخَلَها مِن أعْلاها، وخرج من أَسْفلِها» .\nزاد في رواية: قال هشامٌ: «فكان أبي يَدْخُلُ منهما كِلَيْهما، وكان أكثَرُ ما يَدْخُلُ من كَداءٍ» .\nومن الرواة من جعله موقوفًا على عروة. هذه رواية البخاري ومسلم.\nوأخرج الترمذي الرواية الثانية. ⦗٤٠٤⦘\nوفي رواية أبي داود: «أنَّ رسولَ الله -ﷺ- دَخَلَ عامَ الفتح من كَدَاءٍ من أعْلى مكة، ودخل في العمرَةِ من كُدىً، قال: وكان عروة يدخلُ منهما جَميعًا، وكان أكْثرُ ما يَدخُلُ من كُدَىً، وكان أَقْرَبَهْما إلى مَنْزِلِهِ» (١) .\n_________\n(١) أخرجه البخاري ٣ / ٣٤٧ في الحج، باب من أين يخرج من مكة، وفي المغازي، باب دخول النبي ﷺ من أعلى مكة، ومسلم رقم (١٢٥٨) في الحج، باب استحباب دخول مكة من الثنية العليا، والترمذي رقم (٨٥٣) في الحج، باب ما جاء في دخول النبي ﷺ مكة، وأبو داود رقم (١٨٦٨) و(١٨٦٩) في المناسك، باب دخول مكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في المغازي (بل في الحج ٤١: ٢) عن الحميدي ومحمدبن المثنى. ومسلم في الحج (٣٧: ٢) عن محمد بن المثنى وابن أبي عمر (وأبو داود، والترمذي، والنسائي جميعا فيه الحج ٤٥: ٥، ت ٣٠، س الكبرى ٢٩٤) عن محمد بن المثنى.\nثلاثتهم عن سفيان به وقال الترمذي: حسن صحيح.","vol":"3","page":403},{"text":"١٧٢٧ - (خ م ط د س) عبد الله بن عمر بن الخطاب -﵄- «كان يَبِيتُ بِذِي طُوَى (١) بَيْنَ الثنيَّتيْنِ، ثم يَدْخُلُ من الثَّنيَّةِ التي بأعلى مكة، وكان إذا قَدِمَ حاجًا أو معتمرًا لم يُنخْ نَاقَتَهُ إلا عندَ باب المسجد، ثم يَدْخُلُ فيأتي الرُّكْن الأسْودَ فيبدأ به، ثم يطوفُ سبعًا: ثلاثًا سَعيًا، وأربعًا مَشْيًا، ثم ينصرِفُ فَيُصَلِّيَ سَجْدَتَينِ من قَبْلِ أن يَرْجع إلى منزلِه، فَيَطُوفُ بيْنَ الصَّفا والمروةِ، وكان إذا صَدَرَ عن الحجِّ والعُمْرَةِ أنَاخَ بالبطْحاء التي بذي الحليفة، التي كان رسولُ الله -ﷺ- يُنيخُ بها» .\nوفي رواية: «أنه كان إذا أقْبَلَ باتَ بذي طُوَى، حتَّى إذا أصْبحَ ⦗٤٠٥⦘ دَخَلَ، وإذا نَفَرَ مرَّ بِذي طُوَى، وبَاتَ بها حتَّى يُصْبِح. وكان يذكُر: أنَّ النبيَّ -ﷺ- كان يَفْعَلُ ذلك» .\nوفي رواية أخرى: قال: «كان ابنُ عمر إذا دَخلَ أدنى الحَرَمِ أمسكَ عن التلْبيةِ حتّى يَبيتَ بذي طُوَى، ثم يصلي به ويغتسلُ، ويُحدِّثُ أنَّ النبيَّ -ﷺ- كان يَفْعلُهُ» .\nوفي أخرى: أنَّ ابنَ عمر: «كان إذا صلَّى الغَدَاةَ بذي الحليفة أمَرَ براحلته فَرحلَتْ (٢)، ثم ركِبَ حتَّى إذا استوتْ به اسْتَقْبَلَ القبْلَةَ قَائمًا، ثم يُلبيِّ حتى إذا بَلَغَ الحرمَ أمْسكَ، حتى إذا أتى ذَا طُوَى باتَ به، فَيُصَلِّي به الغَدَاةَ، ثم يغْتَسِلُ، وزَعَمَ أنَّ النبي -ﷺ- فَعل ذلك» . هذه روايات البخاري.\nولمسلم مختصرًا: أنَّ ابنَ عمر: «كان لا يَقْدمُ إلا باتَ بذي طُوَى حتى يُصْبح ويغتَسلَ، ثم يَدخُلُ مَكَّةَ نَهارًا، ويذكرُ عن النبيِّ -ﷺ- أنه كان يَفْعلُهُ» .\nوفي رواية لهما: «أنَّ رسولَ الله -ﷺ- باتَ بذي طُوَى حتى أصْبَح ثم دَخلَ مَكةَ، وكانَ ابنْ عمر يفعلُهُ» . ⦗٤٠٦⦘\nوفي أخرى: حتى صلى الصبح، أو قال: حتى أَصْبَحَ» .\nوأخرج أبو داود الرواية المختصرة التي لمسلم.\nوفي رواية النسائي: «أنَّ رسولَ الله -ﷺ- كان يَنْزِلُ بذي طُوَى، يَبيتُ به يُصلِّي صَلاةَ الصُّبْح حين يَقدَم إلى مَكةَ، ومُصَلّى رسولِ الله -ﷺ- ذلك على أكَمةٍ خَشنَةٍ غَليظَةٍ، ليس في المسجد الذي بُنيَ ثَمَّ، ولكن أَسْفَلَ من ذلك على أكمةٍ خَشِنةٍ غليظة» .\nوفي رواية الموطأ: «أنَّ ابنَ عمر كان إذا دَنَا من مَكَّة، باتَ بذي طُوَى بَيْنَ الثَّنيَّتَينِ حتى يُصبِح، ثم يُصَلِّي الصُّبحَ، ثم يدخُلُ من الثَّنِيَّةِ التي بأعلى مَكّةَ، ولا يدخُلُ إذا خرجَ حَاجًا أو معتمرًا حتى يَغتسِلَ قبلَ أنْ يَدْخُلَ مَكَّةَ إذا دَنا من مكة بذي طُوَى، ويَأْمُرُ مَنْ مَعهُ فَيغْتَسلون قَبْلَ أنْ يدْخُلُوا» (٣) .\nورأيت الحميديَّ -﵀- قد ذكر هذا الحديث في مواضع من كتابه. فذكر الرواية الأولى والثانية في أفراد البخاري. وذكر الروايات الباقية ⦗٤٠٧⦘ في المتفق بين البخاري ومسلم في جملة حديث طويل، وكرَّرَ الرواية الثالثة والرابعةَ في المتفق بينهما.\nوقد ذكرناها نحن أيضًا في النوع الأول من الفرع الثاني من الفصل الثاني من الباب الثاني من كتاب الحج. وحيث رأينا هذا التكرار والاختلاف ذكرناه، ونبَّهنا عليه ليُعلَم، فإنه -﵀- ربما يكون قد أدرك منه ما لم نُدْرِكْهُ.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أكمة): الأكمة: مكان مرتفع من الأرض، كالتل والرابية.\n_________\n(١) قوله: \" بذي طوى \" بفتح الطاء وضمها وكسرها، والفتح أفصح وأشهر، ثم الضم أكثر، وعليه جمهور القراء، ويصرف ولا يصرف، وهو موضع داخل الحرم، وقيل: هو اسم بئر عند مكة في طريق أهل المدينة.\n(٢) يقال: رحلت البعير بالتخفيف: إذا شددت عليه رحله.\n(٣) أخرجه البخاري ٣ / ٣٤٦ و٣٤٧ في الحج، باب الاغتسال عند دخول مكة، وباب الإهلال مستقبل القبلة، وباب النزول بذي طوى قبل أن يدخل مكة، وباب من نزل بذي طوى إذا رجع من مكة، ومسلم رقم (١٢٥٩) في الحج، باب استحباب المبيت بذي طوى عند إرادة دخول مكة، والموطأ ١ / ٣٢٤ في الحج، باب غسل المحرم، وأبو داود رقم (١٨٦٥) في المناسك، باب دخول مكة، والنسائي ٥ / ١٩٩ في الحج، باب دخول مكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"3","page":404},{"text":"١٧٢٨ - (خ م ط د س) عبد الله بن عمر -﵄- «أنَّ رسولَ الله -ﷺ- أناخَ بالبطْحاءِ التي بِذِي الْحُليْفَةِ فصَلّى بها، وكان ابن عمر يفعل ذلك» .\nوفي رواية: «أنَّ عبدَ الله بنَ عمر كان إذا صَدَرَ من الحجِّ والعمرةِ أنَاخَ بالبَطْحَاءِ التي بذي الحُليْفةِ التي كان يُنيخُ بها رسولُ الله -ﷺ-» . هذه رواية البخاري ومسلم.\nوفي أخرى للبخاري: «أنَّ رسولَ الله -ﷺ- كان إذا خرج إلى مكة صلى في مسجد الشجرة، وإذا رجع صلى بذي الحُلَيفَةِ ببطن الوادي وبات بها» . ⦗٤٠٨⦘\nوفي رواية لهما: «أنَّ النبيَّ -ﷺ-: أُتِيَ - وهو في مُعَرَّسِهِ من ذي الْحُليفَةِ بِبَطْنِ الوادي - فقيل له: إنَّكَ ببطحاء مُباركة» .\nقال مُوسى بن عُقْبةَ: وقد أناخ بِنا سالمٌ بالمُنَاخِ من المسجد الذي كان عبد الله يُنِيخُ به، يَتَحرَّى مُعَرَّسَ رسولِ الله -ﷺ- وهو أسفل من المسجد الذي ببطن الوادي بينه وبين القبلة، وسَطًا من ذلك.\nوفي رواية لمسلم: قال: «باتَ النبيُّ -ﷺ- بذي الْحُليفَةِ مَبدَأهُ، وصلى في مسجِدِها» . وأخرج النسائي هذه الرواية.\nوأخرج الموطأ وأبو داود: الرواية الأولى (١) .\nورأيت الحميدي - ﵀- قد ذكر هذا الحديث في مواضع من كتابه، فَجَعَل الرواية الأولى والثانية والثالثة في موضع، والرواية الرابعة في موضع آخر، والرواية الخامسة في موضع آخر، وكررَّ الرواية الثالثة التي ⦗٤٠٩⦘ للبخاري في موضعين، ومعاني الجميع واحدة، ولعله قد أدرك منها ما لم ندركْهُ، لكننا نبهنا على ذلك.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصدر): رجوع المسافر من مقصده، ومنه صدور الواردة على الماء: إذا شربت وعادت.\n_________\n(١) أخرجه البخاري ٣ / ٣١٠ في الحج، باب ذي عرق، وباب خروج النبي ﷺ على طريق الشجرة، وباب قول النبي ﷺ: \" العقيق واد مبارك \"، وباب النزول بذي طوى قبل أن يدخل مكة، ومسلم رقم (١٢٥٧) مكرر ص / ٩٨١ في الحج، باب التعريس بذي الحليفة، ورقم (١١٨٨) في الحج، باب الصلاة في مسجد ذي الحليفة، والموطأ ١ / ٤٠٥ في الحج، باب صلاة المعرس والمحصب، وأبو داود رقم (٢٠٤٤) في المناسك، باب زيارة القبور، والنسائي ٥ / ١٢٦ و١٢٧ في الحج، باب التعريس بذي الحليفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"3","page":407},{"text":"١٧٢٩ - (خ م ط ت د) عبد الله بن عمر -﵄- قال خالدُ بنُ الحارث: «سُئِلَ عُبَيْدُ الله (١) عن المُحصَّبِ؟ فَحَدَّثَنَا عن نَافِعٍ قال: نَزَلَ بها النبيُّ -ﷺ- وعمرُ وابنُ عُمَرَ» (٢) .\nوعن نافع، أن ابن عمر: «كان يصلي بها - يعني بالمحصب - الظهر والعصر - أحسبه قال: والمغرب - قال خالد: لا أشك في العشاء - ويهجع، ويذكر ذلك عن رسول الله -ﷺ-» هذه رواية البخاري.\nوفي رواية مسلم عن نافع: «أن ابن عمر كان يرى التحصيب سنة (٣) ⦗٤١٠⦘ وكان يصلي الظهر يوم النفر بالحصبة. وقال نافع: قد حصب رسول الله -ﷺ- والخلفاء بعده» .\nوفي أخرى عن سالم: «أن أبا بكر وعمر وابن عمر كانوا ينزلون الأبطح» (٤) .\nوفي رواية الموطأ عن نافع: «أن ابن عمر كان يصلي الظهر والعصر والمغرب والعشاء بالمحصب، ثم يدخل مكة من الليل، فيطوف بالبيت» .\nوفي رواية الترمذي: قال: «كان النبي -ﷺ- وأبو بكر وعمر وعثمان ينزلون الأبطح» .\nوفي رواية أبي داود قال: «صلى رسول الله -ﷺ- الظهر والعصر والمغرب والعشاء بالبطحاء، ثم هجع بها هجعة، ثم دخل مكة وطاف، وكان ابن عمر يفعله» .\nوفي أخرى له: «أن ابن عمر كان يهجع هجعة بالبطحاء، ثم يدخل ⦗٤١١⦘ مكة، ويزعم أن رسول الله -ﷺ- كان يفعل ذلك» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المحصّب): موضع بمنى، وموضع بالأبطح، والتحصيب: النزول به، والمرد الأبطح، وقد تقدم ذكر ذلك.\n_________\n(١) هو عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب العمري.\n(٢) قال الحافظ في \" الفتح \": هو عن النبي ﷺ مرسل، وعن عمر منقطع، وعن ابن عمر موصول، ويحتمل أن يكون نافع سمع ذلك من ابن عمر فيكون الجميع موصولًا، ويدل عليه رواية عبد الرزاق التي عند مسلم.\n(٣) قال النووي في \" شرح مسلم \": ذكر مسلم في هذا الباب الأحاديث في نزول النبي ﷺ بالأبطح يوم النفر وهو المحصب، وأن أبا بكر وعمر وابن عمر والخلفاء كانوا يفعلونه، وأن عائشة ⦗٤١٠⦘ وابن عباس كانا لا يقولان به، ويقولان: هو منزل اتفاقي لا مقصود، فحصل خلاف بين الصحابة ﵃، ومذهب الشافعي ومالك والجمهور: استحبابه اقتداء برسول الله ﷺ والخلفاء الراشدين وغيرهم، وأجمعوا على أن من تركه لا شيء عليه، ويستحب أن يصلى به الظهر والعصر والمغرب والعشاء، ويبيت به بعض الليل أو كله اقتداء برسول الله ﷺ.\n(٤) الذي في مسلم من حديث ابن عمر: عن نافع عن ابن عمر أن النبي ﷺ وأبا بكر وعمر كانوا ينزلون الأبطح، وستأتي الرواية التي ساقها المؤلف عن سالم في حديث عائشة رقم (١٧٣٢) .\n(٥) أخرجه البخاري ٣ / ٤٧٢ في الحج، باب النزول بذي طوى قبل أن يدخل مكة، ومسلم رقم (١٣١٠) في الحج، باب استحباب النزول بالمحصب يوم النفر، والموطأ ١ / ٤٠٥ في الحج، باب صلاة المعرس والمحصب، والترمذي رقم (٩٢١) في الحج، باب ما جاء في نزول الأبطح، وأبو داود رقم (٢٠١٢) و(٢١٠٣) في المناسك، باب التحصيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/٨٥) قال: حدثني محمد بن حاتم بن ميمون، قال: ثنا روح بن عبادة قال: ثنا صخر بن جويرية، عن نافع، فذكره.\nأخرجه أحمد ٢/٨٩ (٥٦٢٤) قال: حدثنا عبد الرزاق، قال: أخبرنا عبيد الله. في ٢/١٣٨ (٦٢٢٣) قال: حدثنا نوح بن ميمون، قال: أخبرنا عبد الله، و«مسلم» (٤/٨٥) قال: حدثنا محمد بن مهران الرازي. قال: حدثنا عبد الرزاق، عن معمر، عن أيوب. و«ابن ماجة» (٣٠٦٩) قال: حدثنا محمد ابن يحيى، قال: حدثنا عبد الرزاق، قال أنبأنا عبيد الله. و«الترمذي» (٩٢١) قال: حدثنا إسحاق بن منصور، قال: حدثنا محمد بن رافع، ومحمد بن يحيى، ومحمد بن سهل بن عسكر، قالوا: حدثنا عبد الرزاق، قال حدثنا عبيد الله. وفي (٢٩٩١) قال: حدثنا محمد بن يحيى، ومحمد بن رافع، ومحمد بن سهل، قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب.\nثلاثتهم عبيد الله بن عمر، وعبد الله، العمريان، وأيوب عن نافع، فذكره.","vol":"3","page":409},{"text":"١٧٣٠ - (خ) - أنس بن مالك ﵁ - «أن النبي -ﷺ- صلى الظهر والعصر، والمغرب والعشاء، ثم رقد رقدة بالمحصب، ثم ركب إلى البيت فطاف به»، أخرجه البخاري (١) .\n_________\n(١) ٣ / ٤٧٠ في الحج، باب من صلى العصر يوم النفر بالأبطح، وباب طواف الوداع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري ١٦٥٣ قال: حدثني عبد الله بن محمد حدثنا إسحاق الأزرق حدثنا سفيان عن عبد العزيز رفيع عن أنس «فذكره»","vol":"3","page":411},{"text":"١٧٣١ - (خ م ت) عبد الله بن عباس -﵄- قال: «ليس التَّحْصِيبُ بشيءٍ، إنَّما هو مَنْزِلٌ نَزَلَهُ رسولُ الله -ﷺ-» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٧١ في الحج، باب المحصب، ومسلم رقم (١٣١٢) في الحج، باب استحباب النزول بالمحصب يوم النفر، والترمذي رقم (٩٢٢) في الحج، باب ما جاء في نزول الأبطح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه الحميدي (٤٩٨) . و«أحمد» ١/٢٢١ (١٩٢٥) . و«الدارمي» ١٨٧٧ قال: أخبرنا محمد بن أحمد. و«البخاري ٢/٢٢١ قال:حدثنا علي بن عبد الله. و«مسلم» ٤/٨٥ قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، وابن أبي عمر، وأحمد بن عبدة. و«الترمذي» ٩٢٢ قال: حدثنا ابن أبي عمر. و«النسائي» في الكبرى (تحفة الأشراف) ٥٩٤١ عن علي بن حجر. و«ابن خزيمة» ٢٩٨٩ قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن، وأحمد بن منيع، وعلي بن خشرم. جميعهم (الحميدي، وأحمد بن حنبل، ومحمد بن أحمد، وعلي بن عبد الله، وأبو بكر بن شيبة، وإسحاق بن إبراهيم، وابن عمر، وأحمد بن عبدة، وعلي بن حجر، وعبد الجبار، وسعيد بن عبد الرحمن، وأحمد ابن منيع، وعلي بن خشرم) عن سفيان بن عيينة، عن عمر بن دينار.\n٢- وأخرجه أحمد ١/٣٥١ (٣٢٨٩)، ١/٣٦٩ (٣٤٨٨) قال: حدثنا يزيد، وقال: أخبرنا الحجاج بن أرطاة.\nكلاهما (عمرو، والحجاج) عن عطاء،فذكره.\nوأخرجه النسائي في الكبرى (تحفة الأشراف) ٦٣٠٩ عن عمرو بن علي، عن عبد الله بن داود الخريبي، عن الحسن بن صالح بن حي، قال سألت عمرو بن دينار عن التحصيب بالأبطح فقال: قال ابن عباس: إنما كان منزلا،نزله رسول الله -ﷺ- في رواية حجاج بن أرطاة، «إنما أقام به رسول اللهﷺ-، علي عائشة» .","vol":"3","page":411},{"text":"١٧٣٢ - (خ م ت د) عائشة -﵂- قالت: «نُزُولُ الأبطح ليس بسُنَّة، إنما نَزَله رسولُ الله -ﷺ- لأنه كان أَسْمَحَ لِخُرُوجِهِ إذا خَرَجَ» . ⦗٤١٢⦘\nأخرجه البخاري ومسلم والترمذي وأبو داود.\nوفي أخرى لمسلم عن سالم: «أنَّ أبا بكرٍ وعمرَ وابنَ عمر كانوا ينْزِلُون الأبطحَ» .\nقال الزهري: وأخبرني عروةُ عن عائشة: «أنَّها لم تَكُنْ تفعلُ ذلك، وقالت: إنما نزله رسولُ الله -ﷺ- لأنه كان مَنْزِلًا أَسْمَحَ لِخُرُوجِهِ» (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٧١ في الحج، باب المحصب، ومسلم رقم (١٣١١) في الحج، باب استحباب النزول بالمحصب يوم النفر، والترمذي رقم (٩٢٣) في الحج، باب ما جاء فيمن نزل من الأبطح، وأبو داود رقم (٢٠٠٨) في المناسك، باب التحصيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤١) قال: ثنا عبدة بن سليمان، وفي (٦/١٩٠) قال: ثنا يحيى ابن سعيد. وفي (٦/٢٠٧) قال َ: ثنا وكيع. وفي (٦/٢٣٠) قال. حدثنا أبو معاوية. والبخاري ٢/٢٢١ قال: حدثنا أبو نعيم. وقال: حدثنا سفيان. و«مسلم» ٤/٨٥ قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا عبد الله بن نمير. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا حفص بن غياث (ح) وحدثنيه أبو الربيع الزهراني. قال: حدثنا حماد، يعني ابن زيد (ح) وحدثناه أبو كامل. قال: حدثنا يزيد بن زريع. قال حدثنا حبيب المعلم. و«أبو داود» ٢٠٠٨ قال: حدثتا أحمد بن حنبل قال: حدثنا يحيى بن سعيد. و«ابن ماجة» ٣٠٦٧ قال: حدثنا هناد بن السرى. قال: حدثنا ابن أبي زائدة وعبدة ووكيع وأبو معاوية ح وحدثنا علي بن محمد قال: حدثنا وكيع وأبو معاوية ح وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا حفص بن غياث. و«الترمذي» ٩٢٣ قال: حدثنا محمد بن عبد الأعلي. قال: حدثنا يزيد بن زريع. قال: حدثنا حبيب المعلم. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان. و«النسائي» في الكبرى (تحفة الأشراف) ١٢/١٧١٤٠ عن إسحاق بن إبراهيم عن عيسى بن يونس. و«ابن خزيمة» ٢٩٨٧ قال: حدثنا محمد بن بشار. قال: حدثنا يحيى. وفي (٢٩٨٨) قال: حدثنا سلم ابن جنادة. قال: حدثنا وكيع.\nجميعهم- عبدة بن سليمان، ويحيى بن سعيد، ووكيع، وأبو معاوية، وسفيان الثوري، وعبد الله بن نمير، وحفص بن غياث، وحماد بن زيد، وحبيب المعلم، ويحيى بن زكريا بن أبي زائدة، وسفيان بن عيينة، وعيسى بن يونس - عن هشام بن عروة، عن أبيه، فذكره\n- والرواية الأخرى التي أشار إليها المصنف - ﵀ - أخرجهما أحمد (٦/٢٢٥) . ومسلم (٤/ ٨٥) قال ثنا عبد بن حميد والنسائي في الكبرى - التحفة (١٢/١٦٦٤٥) عن إسحاق بن إبراهيم ومحمد بن رافع - أربعتهم - عن عبد الرزاق قال: أخبرنا معمر، عن الزهري، فذكره.","vol":"3","page":411},{"text":"١٧٣٣ - (م د) أبو رافع - ﵁ - قال: «لم يَأْمُرني رسولُ الله -ﷺ- أنْ أنْزِلَ الأبَطحَ حينَ خَرَجَ من مِنَى، ولكني جئْتُ فَضَرَبتُ فيه قُبَّتهُ، فجاء فَنَزَلَ» . هذه رواية مسلم.\nوأخرجه أبو داود بمعناه (١) .\n_________\n(١) أخرجه مسلم رقم (١٣١٣) في الحج، باب استحباب النزول بالمحصب، وأبو داود رقم (٢٠٠٩) في المناسك، باب التحصيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٤٩) . و«أحمد» و«مسلم» ٨٥٤ قال: حدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة وزهير بن حرب. و«أبو داود» ٢٠٠٩ قال: حدثنا أحمد بن حنبل وعثمان بن أبي شيبة (ح) وحدثنا مسدد. و«ابن خزيمة» ٢٩٨٦ قال: حدثنا نصر بن علي الجهضمي وعبد الجبار بن العلاء وعلي بن خشرم.\nعشرتهم - الحميدي، وأحمد بن حنبل، وقتيبة، وأبو بكر، وزهير،وعثمان، ومسدد، ونصر، وعبد الجبار، وعلي بن خشرم - عن سفيان بن عيينة. قال: حدثنا صالح بن كيسان، أنه سمع سليمان بن يسار، فذكره\n(*) في مسند الحميدي (٥٥٠) قال: حدثنا سفيان، وكان عمرو بن دينار يحدث بهذا الحديث عن صالح بن كيسان فلما قدم صالح علينا. قال لنا عمرو: اذهبوا إليه فاسئلوه عن هذا الحديث.","vol":"3","page":412},{"text":"١٧٣٤ - (خ م ت د س) عبد العزيز بن رفيع -﵀- قال: «سألتُ أنَسَ ابْنَ مَالكٍ: قلتُ: أخبرني بشَيء عَقَلْتَهُ عن النبيِّ -ﷺ-: أينَ صَلَّى الظهرَ والعصرَ يَوْمَ الترويَةِ؟ قال: بمنَى. قلتُ: فأين صَلَّى العصر يَومَ النَّفرِ؟ قال: بالأبطَحِ، ثم قال: افْعَلْ كما يَفْعَلُ أُمَرَاؤُكَ» . ⦗٤١٣⦘\nوفي رواية قال: «خَرجْتُ إلى مِنَى يومَ التَّرويَةِ، فَلَقيتُ أنسًا ذاهبًا على حِمَارٍ، فقلت له: أيْنَ صَلَّى النبيُّ -ﷺ- الظهرَ هذا اليومَ؟ قال: انْظُر حَيثُ يُصَلِّي أُمراؤُك» . أخرجه البخاري ومسلم.\nوفي رواية الترمذي، وأبي داود، والنسائي: «أين صلى الظُّهرَ يَوْمَ الترويَةِ؟» (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٧٠ في الحج، باب من صلى العصر يوم النفر بالأبطح، وباب أين يصلي الظهر والعصر يوم التروية، ومسلم رقم (١٣٠٩) في الحج، باب استحباب طواف الإفاضة يوم النحر، والترمذي رقم (٩٦٤) في الحج، باب (١١٦)، وأبو داود رقم (١٩١٢) في الحج، باب الخروج إلى منى، والنسائي ٥ / ٢٤٩ و٢٥٠ في الحج، باب أين يصلي الإمام الظهر يوم التروية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج عن محمد بن المثنى، وفي نفس الكتاب عن عبد الله بن محمد المسندي، كلاهما عن إسحاق الأزرق، عن سفيان عن عبد العزيز به، ومسلم في الحج عن زهير ابن حرب. وأبو داود عن أحمد بن إبراهيم، والترمذي عن ابن علية وعبد الرحمن محمد كلهم عن إسحاق الأزرق به.\nوأخرجه أحمد عن إسحاق. جامع المسانيد ١٨٥٤ مسند أنس.","vol":"3","page":412},{"text":"١٧٣٥ - (خ م د) أبو هريرة - ﵁ - أنَّ النبيَّ -ﷺ- قال من الغَدِ يَوم النحر - وهو بمنى -: «نحن نَازِلُونَ غدًا بِخَيفِ بني كنَانَةَ، حَيثُ تَقاسَمُوا على الكفر- يعني بذلك: المحصَّب - وذلك أنَّ قريشًا وكنانةَ تحالفتْ على بني هاشم وبني عبد المطلب - أو بني المطلب - أن لا يُنَاكحوهم، ولا يُبايعُوهم، حتى يُسَلِّموا إليهم النبيَّ -ﷺ-» .\nوفي رواية: أنَّهُ قال - حين أراد قُدومَ مَكَّة -: «مَنْزِلُنَا غَدًا إن شاءَ الله: خَيفُ بني كنَانَة. الحديث» . أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) أخرجه البخاري ٣ / ٣٦١ في الحج، باب نزول النبي ﷺ مكة، وفي فضائل أصحاب ⦗٤١٤⦘ النبي ﷺ، باب تقاسم المشركين على النبي ﷺ، وفي المغازي، باب أين ركز النبي ﷺ رايته يوم الفتح، وفي التوحيد، باب في المشيئة والإرادة، وقول الله تعالى: ﴿وما تشاؤون إلا أن يشاء الله﴾، ومسلم رقم (١٣١٤) في الحج، باب استحباب النزول بالمحصب يوم النفر، وأبو داود رقم (٢٠١٠) و(٢٠١١) في المناسك، باب التحصيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٢/٢٣٧ قال: حدثنا الوليد. قال: حدثنا الأوزاعي. وفي ٢/٢٦٣ قال: حدثنا أبو كامل. قال: حدثنا إبراهيم، يعني ابن سعد. وفي ٢/٥٤٠ قال: حدثنا محمد بن مصعب قال: حدثنا الأوزاعي. و«البخاري» ٢/١٨١، ٩/١٧٢ قال: حدثنا أبو اليمان قال: أخبرنا شعيب. وفي ٢/١٨١ قال: حدثنا الحميدي. قال: حدثنا الوليد. قال: حدثنا الأوزاعي. وفي ٥/٦٥ قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني إبراهيم بن سعد. وفي ٥/١٨٨ قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعد. و«مسلم» ٤/٨٦ قال: حدثنا حرملة بن يحيى. وقال أخبرنا ابن وهب. قال: أخبرني يونس (ح) وحدثني زهير بن حرب. قال: حدثنا الوليد بن مسلم. قال: حدثني الأوزاعي. و«أبو داود» ٢٠١١ قال: حدثنا محمود بن خالد. قال: حدثنا عمر. قال: حدثنا أبو عمرو، يعني الأوزاعي. و«النسائي» في الكبرى (تحفة الأشراف) (١١/ ١٥١٩٩) عن محمود بن خالد، عن عمر بن عبد الواحد، عن الأوزاعي. و«ابن خزيمة» ٢٩٨١ قال: حدثنا أبو عمار الحسين بن حريث قال: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. وفي (٢٩٨٢) قال: حدثنا يونس بن عبد الأعلي ومحمد بن نصر. قالا: حدثنا بشر بن بكر. قال: حدثنا الأوزاعي (ح) وحدثنا الربيع. قال: حدثنا بشر بن بكر. قال: أخبرني الأوزعي. (ح) وفي (٢٩٤) قال: حدثنا محمد بن عزيز الأيلي، أن سلامة حدثهم، عن عقيل.\nخمستهم (الأوزاعي. وإبراهيم بن سعد، ويونس، وشعيب، وعقيل) عن الزهري، عن أبي سلمة، فذكره.\n- والرواية الأخرى: أخرجها أحمد ٢/٣٢٢ قال: حدثنا علي بن حفص. قال: حدثنا ورقاء. و«البخاري» ٥/١٨٨ قال: حدثنا أبو اليمان. قال: حدثنا شعيب. و«مسلم» ٤/٨٦ قال: حدثنا زهير ابن حرب. قال: حدثنا شبابة. قال: حدثني ورقاء.\nكلاهما (ورقاء بن عمر، وشعيب بن أبي حمزة) عن أبي الزناد، عن عبد الرحمن الأعرج، فذكره.","vol":"3","page":413},{"text":"١٧٣٦ - (ت) نافع مولى ابن عمر «أنَّ ابنَ عُمَرَ -﵄- كان يَغْتَسلُ لِدُخولِ مكةَ» (١) .\nوفي رواية أَسْلَم عن ابن عُمَرَ قال: «اغْتَسلَ النبيُّ -ﷺ- لدخولِ مَكَّةَ بفخٍّ» (٢) .\nقال الترمذي: حديث أسلم غير محفوظ (٣) والصحيح: حديث نافع. أخرجه الترمذي.\n_________\n(١) رواه الترمذي تعقيبًا على الحديث رقم (٨٥٢) في الحج، باب ما جاء في الاغتسال لدخول مكة.\nوروى البخاري في \" صحيحه \" عن نافع قال: كان ابن عمر إذا دخل أدنى الحرم أمسك عن التلبية، ثم يبيت بذي طوى ثم يصلي الصبح ويغتسل ويحدث أن النبي ﷺ كان يفعل ذلك.\nقال الحافظ في \" الفتح \": يحتمل أن الإشارة به إلى الفعل الأخير وهو الغسل، ويحتمل إلى أنها إلى الجميع وهو الأظهر.\n\n(٢) بفتح الفاء والخاء المعجمة المشددة: موضع قريب من مكة. قال محب الدين الطبري: هو بين مكة ومنى، وفي نسخة: بفج، بالجيم المعجمة، وهو موضع يسمى: فج الروحاء، سلكه النبي ﷺ إلى بدر، وإلى مكة عام الفتح، وعام حجته.\n(٣) رقم (٨٥٢) في الحج، باب ما جاء في الاغتسال لدخول مكة، وفي سنده عبد الرحمن بن زيد بن أسلم وهو ضعيف كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:وقفه علي ابن عمر: أخرجه الترمذي (٨٥٢) قال: حدثنا يحيى بن موسى،قال: حدثنا هارون بن صالح الطلحي، قال: حدثنا عبد الرحمن بن زيد بن أسلم، عن أبيه،فذكره.\nقال الترمذي: هذا حديث غير محفوظ، والصحيح ما روى نافع، عن ابن عمر، أنه كان يغتسل لدخول مكة،وعبد الرحمن بن زيد بن أسلم ضعيف في الحديث، ضعفه أحمد بن حنبل، وعلي بن المديني وغيرهما، ولا نعرف هذا الحديث مرفوعا إلا من حديثه.","vol":"3","page":414},{"text":"١٧٣٧ - (ت) عبد الله بن عمر -﵄- «أنَّ رسولَ الله ⦗٤١٥⦘ ﷺ- دَخَلَ مَكَّةَ نَهارًا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٨٥٤) في الحج، باب ما جاء في دخول النبي ﷺ مكة نهارًا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد ٢/٥٩ (٥٢٣٠) . و«ابن ماجة» ٢٩٤١ قال: حدثنا علي بن محمد. و«الترمذي» ٨٥٤ قال: حدثنا يوسف بن عيسى.\nثلاثتهم - أحمد، وعلي بن محمد، ويوسف بن عيسى - قالوا: حدثنا وكيع، قال: حدثنا العمري عن نافع، فذكره.","vol":"3","page":414},{"text":"١٧٣٨ - (ط) عبد الله بن عمر﵄- أنه كان يقول لَيَالي مِنَى: «لا يَبيتَنَّ أَحدٌ من الحاجِّ ورَاءَ عَقَبَةِ مِنى» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤٠٦ في الحج، باب البيتوتة بمكة ليالي منى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك ٩٣٦ كتاب الحج - باب البيتوتة بمكة ليالي منى - عن نافع عن ابن عمر، وإسناده صحيح:..","vol":"3","page":415},{"text":"١٧٣٩ - (ط) نافع مولى ابن عمر قال: «زعَموا أنَّ عمرَ بنَ الخطاب -﵁- كان يَبعَثُ رجالًا يُدْخِلُون الناسَ من وَرَاء العَقبةِ» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤٠٦ في الحج، باب البيتوتة بمكة ليالي منى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك ٩٣٥ الباب السابق - عن نافع به. وظاهر السند الانقطاع.","vol":"3","page":415},{"text":"١٧٤٠ - (خ م د) عبد الله بن عمر -﵄- «أنَّ العَبَّاسَ استأْذَنَ رسولَ الله -ﷺ- أنْ يَمكُثَ بمكةَ لَيَالي مِنَى من أَجلِ سِقايَتِهِ، فَأذِنَ له» . أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) أخرجه البخاري ٣ / ٤٦١ في الحج، باب هل يبيت أصحاب السقاية أوغيرهم بمكة ليالي منى، وباب سقاية الحاج، ومسلم رقم (١٣١٥) في الحج، باب وجوب المبيت بمنى ليالي أيام التشريق، وأبو داود رقم (١٩٥٩) في المناسك، باب يبيت بمكة ليالي منى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٩) (٤٦٩١) قال: حدثنا يحيى. وفي ٢/٢٢ (٤٧٣١) قال: حدثنا ابن نمير. وفي (٢/٢٨) (٤٨٢٧) قال: حدثنا روح. وفي (٢/٨٨) (٥٦١٣) قال:حدثنا محمد بن بكر، قال: أخبرني ابن جريج. و«الدارمي» ١٩٤٩ قال: أخبرنا عبد الله بن سعيد، قال: حدثنا أبو أسامة. وفي (١٩٥٠) قال: حدثنا سعيد بن المغيرة، عن عيسى بن يونس. و«البخاري» ٢/١٩١ قال: حدثنا عبد الله بن أبي الأسود، قال: حدثنا أبو ضمرة. وفي ٢/٢١٧ قال: حدثنا محمد بن عبيد بن ميمون. قال: حدثنا عيسى بن يونس (ح) وحدثنا محمد بن موسى. قال: حدثنا محمد بن بكر. قال أخبرنا ابن جريج (ح) وحدثنا محمد عبد الله بن نمير. قال: حدثنا أبي. و«مسلم» ٤/٨٦ قال: حدثنا أبو بكر بن أبي شيبة،قال: حدثنا ابن نمير، وأبو أسامة (ح) وحدثنا بن نمير قال: حدثنا أبي (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس (ح) وحدثنيه محمد بن حاتم، وعبد بن حميد، جميعا عن محمد بن بكر، قال: أخبرنا ابن جريج، و«أبو داود» ١٩٥٩ قال: حدثنا عثمان ابن أبي شيبة، قال: حدثنا ابن نمير وأبو أسامة. و«ابن ماجة» ٣٩٦٥ قال: حدثنا علي بن محمد. قال: حدثنا عبد الله بن نمير «النسائي» في الكبرى «تحفة الأشراف» ٨٠٨٠ عن إسحاق بن إبراهيم، عن عيسى بن يونس. و«ابن خزيمة» ٢٩٥٧ قال: حدثنا محمد بن معمر، قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. سبعتهم - يحيى بن سعيد، وعبد الله بن نمير، وروح، وابن جريج، وأبو أسامة حماد بن أسامة، وعيسى بن يونس، وأبو ضمرة أنس بن عياض - عن عبيد الله بن عمر، قال حدثني نافع، فذكره.\n(*) في رواية يحيى، عن عبيد الله: قال: أخبرني نافع، قال: لاأعلمه إلا عن عبد الله.","vol":"3","page":415},{"text":"١٧٤١ - (د) عبد الله بن عمر -﵄- سأله عبدُ الرحمن بن فَرُّوخٍ قال: «إنَّا كُنَّا نَتَبَايَع بأمْوالِ النَّاسِ، فيأتي أحدُنا مَكةَ، فَيَبيتُ على المالِ؟ فقال: أَمَّا رسولُ الله -ﷺ- فباتَ بمنَى وظَلَّ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٥٨) في المناسك، باب يبيت بمكة ليالي منى، وفي سنده حريز أو أبو حريز، وهو مجهول، وعبد الرحمن بن فروخ لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٩٥٨) قال: حدثنا أبو بكر محمد بن خلاد الباهلي، قال: حدثنا يحيى، عن ابن جريج، قال: حدثني حريز، أو أبو حريز (الشك من يحيى) أنه سمع عبد الرحمن بن فروخ، فذكره.\nقلت: الراوي عن عبد الرحمن بن فروخ «مجهول» وعبد الرحمن تفرد بتوثيقه ابن حبان.","vol":"3","page":415},{"text":"١٧٤٢ - (خ م ت د س) العلاء بن الحضرمي - ﵁ - قال: قال رسولُ الله -ﷺ-: «يُقيمُ المُهَاجِرُ بمكةَ بعد قَضَاءِ نُسكهِ ثَلاثًا» .\nوفي روايةٍ: «أنَّ عمرَ بن عبدِ العزيز، سألَ السائِبَ بنَ يَزِيد بنِ أُخت نَمرِ: ما سمعتَ في سُكْنى مكَّةَ؟ فقال: سَمِعتُ العَلاءَ بن الحضرميَّ قال: قال رسولُ الله -ﷺ-: ثَلاثٌ للمهاجِرِ بعدَ الصَّدَرِ» .\nوفي أخرى: سمعتُ النبيَّ -ﷺ- يقول: «لِلْمُهَاجِرِ: إقَامَةُ ثَلاثٍ بعدَ الصَّدَرِ، كأنَّهُ لا يَزِيدُ عليها» . أخرجه الجماعة إلا الموطأ (١) .\n_________\n(١) أخرجه البخاري ٧ / ٢٠٨ في فضائل أصحاب النبي ﷺ، باب إقامة المهاجر بمكة بعد قضاء نسكه، ومسلم رقم (١٣٥٢) في الحج، باب جواز الإقامة بمكة للمهاجرين منها، والترمذي رقم (٩٤٩) في الحج، باب ما جاء في أن يمكث المهاجر بمكة بعد الصدر ثلاثًا، وأبو داود رقم (٢٠٢٢) في المناسك، باب الإقامة بمكة، والنسائي ٣ / ١٢٢ في تقصير الصلاة في السفر، باب المقام الذي يقصر بمثله الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٤٤) قال: حدثنا سفيان. و«أحمد» (٤/٣٣٩) قال: حدثنا سفيان بن عيينة. وفي (٥/٥٢) قال: حدثنا يحيى ين سعيد. و«الدارمي» (١٥٢٠) قال: حدثنا عبد الله بن سعيد، قال: حدثنا حفص. و«البخاري» ٥/٨٧ قال: حدثني إبراهيم بن حمزة، قال: حدثنا حاتم. و«مسلم» (٤/١٠٨،١٠٩) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان، يعني ابن بلال. (ح) وحدثنا يحيى بن يحيى، قال أخبرنا سفيان بن عيينة. (ح) وحدثنا حسن الحلواني وعبد بن حميد. جميعا عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح، و«أبو داود» (٢٩٢٢) قال: حدثنا القعنبي، قال: حدثنا عبد العزيز، يعني الدراوردي. و«ابن ماجة» (١٠٧٣) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا حاتم بن إسماعيل. و«الترمذي» (٩٤٩) قال: حدثنا أحمد بن منيع، قال: حدثنا سفيان بن عيينة، و«النسائي» (٣/١٢٢) قال: قال: الحارث بن مسكين، قراءة عليه وأنا أسمع، في حديثه عن سفيان. وفي الكبرى (الورقة ٥٥) قال: أخبرنا محمد بن عبد الله ابن المبارك، قال: حدثنا يحيى. (ح) وأخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي ... قال: حدثنا أبي، عن صالح بن كيسان.\nسبعتهم - سفيان، ويحيى، وحفص بن غياث، وحاتم بن إسماعيل وسليمان بن بلال، وصالح بن كيسان، وعبد العزيز بن محمد الدراوردي- عن عبد الرحمن بن حميد بن عبد الرحمن بن عوف، فذكره\nأخرجه أحمد ٥/٥٢ قال: حدثنا عبد الرزاق وابن بكر وأبو عاصم و«الدارمي» ١٥١٩ قال: أخبرنا أبو عاصم. و«مسلم» ٤/١٠٩ قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق (ح) وحدثني حجاج بن الشاعر، قال: حدثنا الضحاك بن مخلد. و«النسائي» ٣/١٢١ قال: أخبرنا محمد بن عبد الملك بن زنجويه، عن عبد الرزاق. وفي الكبرى (الورقة ٥٥) قال: أخبرنا محمد بن رافع، قال: أخبرنا عبد الرزاق.\nثلاثتهم - عبد الرزاق، ومحمد بن بكر، وأبو عاصم الضحاك بن مخلد - عن ابن جريج، قال: أخبرني إسماعيل بن محمد بن سعد، أن حميد بن عبد الرحمن بن عوف أخبره، أن السائب بن يزيد أخبره، أن العلاء بن الحضرمي، أخبره،عن رسول الله -ﷺ-. قال: «مكث المهاجر بمكة، بعد قضاء نسكه، ثلاثا» . لم يذكر قصة عمر بن العزيز وفيه- حميد بن عبد الرحمن -.","vol":"3","page":416},{"text":"١٧٤٣ - (ت د س) جابر - ﵁ - «قِيلَ له: أيَرفَعُ الرجلُ يَدَيْه إذا رأَى البَيْتَ؟ قال: حَجَجْنا مع رسولِ الله -ﷺ- فَكُنَّا نَفْعَلُهُ» . هذه رواية الترمذي.\nوفي رواية أبي داود والنسائي: «أنَّه سُئِل عن الرجل يَرَى البَيتَ فَيَرْفَعُ يديهِ؟ فقال: ما كنتُ أرى أنَّ أحدًا يفعل هذا إلا اليهود، وقد حَجَجْنا مع رسولِ الله -ﷺ-، فلم يكن يفعَلُهُ» (١) .\n_________\n(١) أخرجه الترمذي رقم (٨٥٥) في الحج، باب ما جاء في كراهية رفع اليدين عند رؤية البيت، وأبو ⦗٤١٧⦘ داود رقم (١٨٧٠) في المناسك، باب رفع اليدين إذا رأى البيت، والنسائي ٥ / ٢١٢ في الحج، باب ترك رفع اليدين عند رؤية البيت، وفي سنده مهاجر بن عكرمة المكي القرشي المخزومي، لم يوثقه غير ابن حبان، كما قال الحافظ في \" التقريب \"، وقال الخطابي: ضعف الثوري وابن المبارك واحمد وإسحاق حديث مهاجر في رفع اليدين عند رؤية البيت؛ لأن مهاجرًا عندهم مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: ١- أخرجه الدارمي ١٩٢٦ قال: حدثنا عبيد الله بن عبد المجيد الثقفي. و«أبو داود» (١٨٧٠) قال: حدثنا يحيى بن معين، أن محمد بن جعفر حدثهم، و«الترمذي» ٨٥٥ قال: حدثنا يوسف بن عيسى، قال: حدثنا وكيع. و«النسائي» ٥/٢١٢، و«ابن خزيمة» ٢٧٠٤ قال النسائي: أخبرنا، وقال ابن خزيمة: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. ثلاثتهم - عبيد الله، وابن جعفر، ووكيع - قالوا: حدثنا شعبة.\n٢- وأخرجه ابن خزيمة ٢٧٠٥ قال: حدثنا محمد بن يحيى، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا قزعة.\nكلاهما (شعبة، وقزعة) عن أبي قزعة سويد بن حجير، عن المهاجر المكي، فذكره.\nقلت: المهاجر المكي غير مشهور تفرد ابن حبان بتوثيقه والخبر ضعفه الثوري وابن المبارك وأحمد وابن راهويه.","vol":"3","page":416},{"text":"١٧٤٤ - (د) أبو هريرة - ﵁ - قال: «أَقْبَلَ رسولُ الله -ﷺ-، فَدَخلَ مكَّةَ، فأقبلَ رسولُ الله -ﷺ- إلى الحجرِ فَاستلَمَهُ، ثم طاف بالبيت، ثم أتى الصَّفا، فَعَلاه حيثُ يَنْظُرُ إلى البيت، فَرَفَعَ يَدَيه، فَجَعَلَ يَذكُرُ الله ما شَاء أنْ يَذْكُرَهُ ويَدْعُو، قال: والأنصَارُ تَحتَهُ، قال هشام [وهو ابن القاسم]: فَدَعَا فَحَمِدَ الله ودعا بما شَاءَ أنْ يَدُعوَ» (١) .\nوفي رواية مختصرًا: قال: «لمَّا دَخَلَ النبيُّ -ﷺ- مَكَّةَ طافَ بالبَيتِ، وصلَّى ركْعَتَينِ خَلْفَ المقامِ - يَعْني يوم الفتح» . أخرجه أبو داود (٢) .\n_________\n(١) رقم (١٨٧٢) في المناسك، باب رفع اليدين إذا رأى البيت، وإسناده صحيح، ورواه بنحوه مسلم في \" صحيحه \"، في الحديث الطويل في فتح مكة رقم (١٧٨٠) في الجهاد والسير، وليس فيه ذكر الأنصار.\n(٢) رقم (١٨٧١) في المناسك، باب رفع اليدين إذا رأى البيت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود ١٨٧٢ قال: ثنا أحمد بن حنبل، ثنا بهز بن أسد وهاشم -يعني ابن القاسم - قالا: ثنا سليمان بن المغيرة، عن ثابت عن عبد الله بن رباح، فذكره.\nوالرواية الأخرى:\nأخرجها (١٨٧١) قال: ثنا مسلم بن إبراهيم، ثنا سلام بن مسكين ثنا ثابت البناني، عن عبد الله بن رباح، فذكره.\nقلت:هذا لفظ «سلام» (١٧٥٤) أخرجه مالك (٩٧٦) عن نافع، به قلت: عزاه الزرقاني لعبد الزراق من رواية عبيد الله عن نافع، به.","vol":"3","page":417},{"text":"١٧٤٥ - (ط) نافع - مولى ابن عمر «أنَّ ابنَ عمر -﵄ - أقبلَ من مكة، حتى إذا كان بقُديدٍ جاء خَبَرٌ من المدينة، فرَجعَ فَدَخَلَ مكةَ بِغَيرِ إحرامٍ» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤٢٣ في الحج، باب جامع الحج، وإسناده صحيح.","vol":"3","page":417},{"text":"<span data-type=\"title\" id=toc-382>الباب الثاني عشر: في النيابة في الحج</span>\n١٧٤٦ - (خ م ط ت د س) عبد الله بن عباس -﵄- قال: «كان الفَضْلُ ابْنُ عبَّاسٍ رَديفَ رسول الله -ﷺ-، فَجَاءتُه امرأَةٌ من خَثْعمَ تَسْتفتيهِ، فَجعَلَ الفضلُ يَنْظُرُ إليها وتَنظُرُ إليه، فجعل رسولُ الله -ﷺ- يَصْرِفُ وَجهَ الفضلِ إلى الشِّقِّ الآخر، قالت: يا رسول الله إنَّ فَريِضَةَ الله على عبادِهِ في الحجِّ أَدْرَكتْ أَبي شيخًا كبيرًا لا يستَطيعُ أن يَثبُتَ على الرَّاحِلَةِ، أفَأحُجُّ عنه؟ قال: نعم، وذلك في حجَّة الوداع» .\nومن الرواة من جعله عن ابن عباس، عن أخيه الفضل، فجعله من مسند الفضل. هذه رواية البخاري، ومسلم، والموطأ وأبي داود.\nوفي رواية الترمذي: عن ابن عباس عن أخيه، وأوَّلُ حَدِيثِهِ: «أنَّ امرأَة من خَثعمَ قالتْ: يا رسولَ الله، إنَّ أبي ... وذكر الحديث»\nوفي رواية النسائي: عن ابن عباس: «أنَّ امرأةً من خثعم سَألت النبيَّ -ﷺ- غَدَاةَ جَمْعٍ ... الحديث» .\nوفي أخرى له عنه: قال: «إنَّ رَجُلًا قال: يا نَبيَّ الله، إنَّ ⦗٤١٩⦘ أَبي مَاتَ ولم يَحُجَّ، أَفَأحُجَّ عنه؟ قال: أرأَيتَ لو كان على أَبيك دَيْنٌ أَكُنتَ قَاضِيَهُ؟ قال: نعم، قال: فَدَيْنُ الله أَحقُّ» .\nوفي أخرى له نحوه، وقال فيها: «وهو شيخٌ كبيرٌ لا يثبُتُ على الرَّاحِلَةِ، وإن شَدَدْتُهُ خشيتُ أن يمُوتَ» .\nوأخرجه أيضًا مثل حديث البخاري ومسلم.\nوأخرجه أيضًا عن الفضل، وجعل عِوَضَ المرأةِ رجلًا، وأنه استَفْتى رسولَ الله -ﷺ- عن أُمِّه (١) .\n_________\n(١) أخرجه البخاري ٣ / ٣٠٠ في الحج، باب وجوب الحج وفضله، وباب الحج عمن لا يستطيع الثبوت على الراحلة، وباب حج المرأة عن الرجل، وفي الاستئذان، باب قول الله تعالى: ﴿يا أيها الذين آمنوا لا تدخلوا بيوتًا غير بيوتكم حتى تستأنسوا﴾، ومسلم رقم (١٣٣٤) و(١٣٣٥) في الحج، باب الحج عن العاجز لزمانة وهرم ونحوهما، والموطأ ١ / ٣٥٩ في الحج، باب الحج عمن يحج عنه، والترمذي رقم (٩٢٨) في الحج، باب ما جاء في الحج عن الشيخ الكبير والميت، وأبو داود رقم (١٨٠٩) في المناسك، باب الرجل يحج عن غيره، والنسائي ٥ / ١١٧ و١١٨ في الحج، باب الحج عن الحي الذي لا يستمسك على الرحل، وباب تشبيه قضاء الحج بقضاء الدين، وباب حج المرأة عن الرجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٢٣٦) . «والحميدي» (٥٠٧)، «أحمد» (١/٢١٩) (٨٩٠) قالا: حدثنا سفيان. «أحمد» (١/٢٥١) (٢٢٦٦) قال: حدثنا سعيد بن إبراهيم، قال: حدثنا أبي، عن صالح. وفي (٣٢٩) (٣٠٥٠) قال: حدثنا محمد ابن مصعب، قال: حدثنا الأوزاعي. وفي (١/٣٤٦) (٣٢٣٨) قال: حدثنا يحيى قال: أخبرنا مالك. وفي (٤٥٩) (٣٣٧٥) قال: قرأت على عبد الرحمن: عن مالك. و«الدارمي» (١٨٤٠) قال: حدثنا محمد بن يوسف، قال: حدثنا الأوزاعي. وفي (١٨٤١) قال: حدثنا محمد بن يوسف، قال: حدثنا ابن عيينة. و«البخاري» (٢/١٦٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٣/٢٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز ابن أبي سلمة. وفي (٣/٢٣) أيضا قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٥/٢٢٢، ٨/٦٣) قال: حدثنا أبو اليمان، قال: أخبرنا. وفي ٥/٢٢٢ قال: قال محمد بن يوسف.: حدثنا الأوزاعي. و«مسلم» ٤/١٠١ قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. و«أبو داود» ١٨٠٩ قال: حدثنا القعنبي، عن مالك و«النسائي» ٥/١١٧ قال: أخبرنا قتيبة، قال: حدثنا سفيان. وفي (٨/٢٢٨) قال أخبرني عمرو بن عثمان، قال: حدثنا الوليد، عن الأوزاعي (ح) وأخبرني محمود بن خالد، قال: حدثنا عمر، عن الأوزاعي. وفي ٨/٢٢٨ قال: قال الحارث بن مسكين، قراءة عليه وأنا أسمع: عن ابن القاسم، قال: حدثني مالك. وفي ٨/٢٢٨ قال: أخبرنا أبو داود، قال: حدثنا يعقوب ابن إبراهيم، قال: حدثني أبي، عن صالح بن كيسان. و«ابن خزيمة» ٣٠٣١ قال: حدثنا عيسى بن إبراهيم قال: حدثنا ابن وهب، قال: أخبرني مالك، ويونس، والليث، وابن جريج وفي (٣٠٣٢) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ح) وحدثنا المخزومي، قال حدثنا سفيان (ح) وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة. وفي (٣٠٣٣) قال: حدثنا أحمد بن عبد الرحمن بن وهب، قال: حدثنا عمي، قال أخبرني مالك، والليث. وفي (٣٠٣٦) قال: حدثنا الربيع بن سليمان، قال: قال الشافعي: أخبرنا مالك.\n(ح) وحدثنا يونس بن عبد الأعلي قال: أخبرنا ابن وهب، أن مالكا أخبره. وفي (٣٠٤٢) قال: حدثنا الربيع عن الشافعي، قال: أخبر بن عيينة.\nثمانيتهم (مالك، وسفيان عيينة، وصالح بن كيسان، والأوزاعي، وعبد العزيز بن أبي سلمة، وشعيب ويونس، وابن جريج) عن ابن شهاب، قال: سمعت سليمان بن يسار، فذكره.\nفي رواية ابن خزيمة (٣٠٣١) قال الليث: وحدثنيه ابن شهاب، عن سليمان، أو أبي سلمة، أو كليهما، عن ابن عباس.\nقال سفيان بن عيينة، وأخبرني بن دينار، عن الزهري، عن سليمان بن يسار، وعن ابن عباس، مثله، وزاد. فقالت: يارسول الله، فهل ينفعه ذلك؟ فقال: نعم. كما لو كان عليه دين فقضيته نفعه. الروايات مطولة ومختصرة.","vol":"3","page":418},{"text":"١٧٤٧ - (س) عبد الله بن الزبير -﵄- «أنَّ رجلًا مِنْ خَثعَم جاء إلى النبيِّ -ﷺ-: فقال: إنَّ أبي شَيْخٌ كبيرٌ لا يستطيع الركوب، وأَدْرَكتُهُ فريضةُ الله في الحجِّ. فهل يُجْزئُ أَن أحُجَّ عنه؟ قال: أنتَ أكْبَرُ وَلَدِهِ؟ قال: نعم، قال: أرأيت لو كان على أَبيكَ ديْنٌ، أكنتَ تَقضِيهِ؟ ⦗٤٢٠⦘\nقال: نعم، قال فَحُجَّ عنه» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ١١٧ و١١٨ في الحج، باب تشبيه قضاء الحج بقضاء الدين، وأخرجه أيضًا أحمد في المسند ٤ / ٥، وفي سنده يوسف بن الزبير المكي، لم يوثقه غير ابن حبان، لكن للحديث شواهد يرتقي بها إلى درجة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهده: أخرجه أحمد (٤/٣) قال: ثنا عبد الرحمن، عن سفيان، وفي (٤/٥) قال: حدثنا جرير، «الدارمي» ١٨٤٣ قال: حدثنا محمد بن حميد، قال: حدثنا جرير. و«النسائي» (٥/١١٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير وفي ٥/١٢٠ قال: أخبرنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد الرحمن، عن سفيان.\nكلاهما (سفيان، وجرير) عن منصور، عن مجاهد، عن يوسف بن الزبير، فذكره.\nقلت: يوسف بن الزبير مجهول، وللحديث شواهد ستأتي.","vol":"3","page":419},{"text":"١٧٤٨ - (خ م س) عبد الله بن عباس -﵄- قال: «أتى رَجُلٌ النبيَّ - ﷺ -، فقال: إنَّ أُختي نَذَرَتْ أَنْ تَحُجَّ، وإنها ماتت؟ فقال النبي -ﷺ-: لو كان عليها دَينٌ أكنتَ قَاضِيَهُ؟ قال: نعم، قال: فَاقضِ الله فهو أحَقُّ بالقضاء» .\nوفي رواية: «أنَّ امْرأةً مِنْ جُهينةَ جاءتْ إلى النبيِّ -ﷺ-، فقالت: إنَّ أُمِّي نذَرَت أنْ تَحُجَّ (١)، فلم تَحُجَّ حَتَّى مَاتَتْ، أفَاحُجُّ عنها؟ قال: حُجِّي عنها، أرأيتَ لو كان على أمِّكِ ديَنٌ أكُنْتِ قَاضيَتَهُ (٢)؟ قالت: نعم، قال: اقْضُوا الله، فَالله أَحقُّ بالوفَاءِ» . أخرجه البخاري ومسلم والنسائي. ⦗٤٢١⦘\nوفي أخرى للنسائي: مثل الروايةِ الثانية، إلا أنَّه قال: «أَمَرتُ امرأةَ سِنَان بنِ سَلمةَ الجُهني: أنْ تَسألَ رسولَ الله -ﷺ-» ... الحديث.\nوله في أخرى: «أنَّ امرأةً سَألَتِ النبيَّ -ﷺ- عن أَبيها مَاتَ ولم يَحُجَّ؟ قال: حُجِّي عن أبيك» (٣) .\n_________\n(١) قال الحافظ في \" الفتح \": واستدل به على صحة نذر الحج ممن لم يحج، فإذا حج أجزأه عن حجة الإسلام عند الجمهور، وعليه الحج عن النذر، وقيل: يجزئ عن النذر ثم يحج حجة الإسلام، وقيل: يجزئ عنهما.\n(٢) قال الحافظ في \" الفتح \": وفيه أن من مات وعليه حج وجب على وليه أن يجهز من يحج عنه من رأس ماله، كما أن عليه قضاء ديونه، فقد أجمعوا على أن دين الآدمي من رأس المال، فكذلك ما شبه به في القضاء، ويلتحق بالحج كل حق ثبت في ذمته من كفارة أو نذر أو غير ذلك.\n(٣) أخرجه البخاري ١١/ ٥٠٧ في الأيمان والنذور، باب من مات وعليه نذر، وفي الحج، باب الحج والنذور عن الميت والرجل يحج عن المرأة، وفي الاعتصام، باب من شبه أصلًا معلومًا بأصل مبين، والنسائي ٥ / ١١٦ في الحج، باب الحج عن الميت الذي نذر أن يحج، وباب الحج عن الميت الذي لم يحج، قال الحافظ في \" الفتح \": وفي الحديث: قضاء الحقوق الواجبة عن الميت، وفيه استفتاء الأعلم، وفيه فضل بر الوالدين بعد الوفاة، والتوصل إلى براءة ما في ذمتهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (١/٢٣٩) (٢١٤٠) قال: حدثنا محمد بن جعفر. وفي (١/٣٤٥) (٣٢٢٤) قال: حدثنا وكيع. و«الدارمي» (١٧٧٥، ٢٣٣٧) قال: حدثنا سهل بن حماد. و«البخارى» (٨/١٧٧) قال: حدثنا آدم. و«النسائي» (٦/١١٦) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، و«ابن خزيمة» (٣٠٤١) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر (ح) وحدثنا علي بن خشرم، قال: أخبرنا عيسى خمستهم (محمد بن جعفر، ووكيع، وسهل بن حماد، وآدم، وعيسى) عن شعبة.\n٢- وأخرجه البخاري (٣/٢٢) قال: حدثنا موسى بن إسماعيل. وفي (٩/١٢٥) قال: حدثنا مسدد. كلاهما - موسى، ومسدد - قالا: حدثنا أبو عوانة.\nكلاهما - شعبة، وأبو عوانة - عن أبي بشر جعفر بن إياس، قال: سمعت سعيد بن جبير فذكره.\n(* في رواية أبي عوانة: «أن أمرأة جاءت إلى النبي -ﷺ-، فقالت: إن أمي نذرت أن تحج، فماتت قبل أن تحج، أفأحج عنها؟....» الحديث.","vol":"3","page":420},{"text":"١٧٤٩ - (ت د س) أبو رزين العقيلي [وهو لقيط]- ﵁ - قال: «يا رسول الله، إنَّ أبي شيخٌ كبيرٌ، لا يستطيعُ الحجَّ ولا العمرةَ ولا الظَّعنَ؟ قال له: حُجَّ عن أبيكَ واعتَمِر» .\nأخرجه الترمذي وأبو داود والنسائي (١) .\n_________\n(١) أخرجه الترمذي رقم (٩٣٠) في الحج، باب ما جاء في الحج عن الشيخ الكبير والميت، وأبو داود رقم (١٨١٠) في المناسك، باب الرجل يحج عن غيره، والنسائي ٥ / ١١٧ في الحج، باب العمرة عن الرجل الذي لا يستطيع، وإسناده صحيح. وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد ٤/١٢ قال: حدثنا بهز، وعفان (ح) وحدثنا يزيد بن هارون. و«أبو داود» (١٨١٠) قال:حدثنا حفص بن عمر، ومسلم. و«ابن ماجة» (٢٩٠٦) قال: حدثنا أبو بكر بن أبي شيبة، وعن علي بن محمد قالا: حدثنا وكيع، و«الترمذي» (٩٣٠) قال: حدثنا يوسف بن عيسى، قال: حدثنا وكيع. و«النسائي» (٥/١١١) قال: أخبرنا محمد بن عبد الأعلى. قال حدثنا خالد. وفي (٥/١١٧) قال: أخبرنا إسحاق بن إبراهيم، قال أنبأنا وكيع. و«ابن خزيمة» (٣٠٤٠) قال: حدثنا محمد بن عبد الأعلي الصنعاني، قال: حدثنا خالد، يعني ابن الحارث.\nسبعتهم (وكيع، وعفان، وبهز، ويزيد، وحفص، ومسلم بن إبراهيم وخالد) عن شعبة، قال: سمعت النعمان بن سالم، قال: سمعت عمرو بن أوس، فذكره.\nقلت: قال الترمذي: حديث حسن صحيح:","vol":"3","page":421},{"text":"١٧٥٠ - (ت) بريدة - ﵁ - قال: «جاءت امرأةٌ إلى رسولِ الله -ﷺ-، فقالت: إنَّ أُمي مَاتَتْ ولم تحج، أَفَأَحُجُّ عنها؟ قال: نعم، ⦗٤٢٢⦘ حُجِّي عنها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٩٢٩) في الحج، باب الحج عن الشيخ الكبير، ورواه مسلم بأطول منه رقم (١١٤٩) في الصيام، باب قضاء الصيام عن الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي (٩٢٩) قال: ثنا محمد بن عبد الأعلى، حدثنا عبد الرزاق عن سفيان الثوري، عن عبد الله بن عطاء قال: (ح) وحدثنا علي بن حجر، حدثنا علي بن مسهر، عن عبد الله بن عطاء عن عبد الله بن بريدة، عن أبيه، فذكره.\nقلت: وقال الترمذي: وهذا حديث صحيح.","vol":"3","page":421},{"text":"١٧٥١ - (د) عبد الله عباس -﵄- قال: «إنَّ رسولَ الله -ﷺ- سَمعَ رُجلًا يقول:لبَّيْكَ عَنْ شُبْرُمَةَ، قال: وَمَنْ شُبْرُمَةَ؟ قال: أخٌ لي، أو قَريبٌ لي، فقال: أحَجَجتَ عن نَفْسِكَ؟ قال: لا، قال: فَحُجَّ عن نفسك، ثم حُجَّ عن شُبْرُمَةَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٨١١) في الحج، باب الرجل يحج عن غيره، وأخرجه أيضًا ابن ماجة رقم (٢٩٠٣) في المناسك، باب الحج عن الميت، وابن حبان في \" صحيحه \" رقم (٩٦٢) موارد، من حديث عبدة بن سليمان عن سعيد بن أبي عروبة عن قتادة عن عزرة عن سعيد بن جبير عن ابن عباس عن رسول الله ﷺ، ورواه أيضًا البيهقي والدارقطني، وقال البيهقي: إسناده صحيح، وليس في هذا الباب أصح منه.\nورواه الشافعي في مسنده ١ / ٢٨٧ \" بدائع المنن في ترتيب السنن \" للبنا موقوفًا على ابن عباس. قال الحافظ في \" التلخيص \" ٢ / ٢٢٣ و٢٢٤: وروي موقوفًا رواه غندر عن سعيد كذلك، وعبدة نفسه محتج به في الصحيحين، وقد تابعه على رفعه محمد بن بشر، ومحمد بن عبد الله الأنصاري، وقال ابن معين: أثبت الناس في سعيد: عبدة، قال الحافظ: وكذا رجح عبد الحق وابن القطان رفعه، وأما الطحاوي فقال: الصحيح أنه موقوف، وقال أحمد بن حنبل: رفعه خطأ، وقال ابن المنذر: لا يثبت رفعه، قال: ورواه سعيد بن منصور عن سفيان بن عيينة عن ابن جريج عن عطاء عن النبي ﷺ، وهو كما قال، وخالفه ابن أبي ليلى، ورواه عن عطاء عن عائشة، وخالفه الحسن بن ذكوان فرواه عن عمرو بن دينار عن عطاء عن ابن عباس. وقال الدارقطني: إنه أصح. قلت (القائل ابن حجر) وهو كما قال، لكنه يقوي المرفوع؛ لأنه عن غير رجاله، وقد رواه الإسماعيلي في معجمه من طريق أخرى عن أبي الزبير عن جابر، وفي إسنادها من يحتاج إلى النظر في حاله، فيجتمع من هذا صحة الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مختلف في وصله:أخرجه أبو داود (١٨١١) قال: حدثنا إسحاق بن إسماعيل،وهناد بن السري، و«ابن ماجة» (٢٩٠٣) قال: حدثنا محمد بن عبد الله بن نمير، و«ابن خزيمة» (٣٠٣٩) قال:حدثنا هارون بن إسحاق.\nأربعتهم - إسحاق بن إسماعيل، وهناد، ومحمد بن عبد الله، وهارون بن إسحاق - عن عبدة بن سليمان، عن سعيد بن أبي عروبة،عن قتادة،عن عزرة عن سعيد بن جبير، فذكره.\nقلت: ورواه الشافعي موقوفا، وصحح الطحاوي وقفه، وقال الإمام أحمد: رفعه خطأ، وقال المنذري لايثبت رفعه،وصحح البيهقي إسناده وقال: ليس في هذا الباب أصح منه.","vol":"3","page":422},{"text":"<span data-type=\"title\" id=toc-383>الباب الثالث عشر: في أحكام متعددة تتعلق بالحج</span>، وفيه سبعة فصول\n<span data-type=\"title\" id=toc-384>الفصل الأول: في التكبير أيام التشريق</span>\n١٧٥٢ - (ط) يحيى بن سعيد -﵀- «بَلَغهُ: أَنَّ عمرَ بنَ الخطاب -﵁- خَرَجَ الغَدَ من يوم النَّحرِ حين ارتَفَعَ النَهارُ شَيْئًا، فَكبَّرَ. فَكَبَّر النَّاسُ بتكبيره، ثم خَرَجَ الثَّانِية من يومه ذلك بعد ارتفاع النهارِ فَكبَّرَ، فَكَبَّرَ النَّاس بتكبيره، ثم خرج [الثالثة] حين زَاغَتِ الشَّمْسُ، فَكبَّرَ، فكبَّرَ الناسُ بتكبيره حتى يَتْصِلَ التَّكبيرُ ويَبلُغَ البيتَ، فيُعْرفَ أن عمر قد خَرَجَ يرْمي» . أخرجه الموطأ (١) .\nوفي رواية ذكرها البخاري في ترجمة الباب بغير إسنادٍ: «أنَّ عمرَ كان ⦗٤٢٤⦘ يُكبِّرُ في مَسجِدِ مِنَى، ويُكَبِّرُ مَنْ في المسجد، فَتَرْتَجُّ أسواق مِنَى من التكبير، حتى يصل التكبير إلى المسجد الحرام، فيقولون: كَبَّرَ عمر، فَيُكَبِّرونَ» (٢) .\n_________\n(١) رواه مالك بلاغًا ١ / ٤٠٤ في الحج، باب التكبير أيام التشريق، وإسناده منقطع.\n(٢) رواه البخاري تعليقًا ٢ /٣٨٤ في العيدين، باب التكبير أيام منى وإذا غدا إلى عرفات، قال الحافظ في \" الفتح \": وصله سعيد بن منصور من رواية عبيد بن عمير قال: كان عمر يكبر في قبته بمنى، ويكبر أهل المسجد ويكبر أهل السوق، حتى ترتج منى تكبيرًا. ووصله أبو عبيد من وجه آخر بلفظ التعليق، ومن طريقه البيهقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه مالك (٩٣٢) عن يحيى بن سعيد، به.\nقلت: هذا إسناده منقطع، وعلقه البخاري في باب التكبير أيام منى.... قال الحافظ: وصله سعيد بن منصور من رواية عبيد بن عمير قال: كان يكبر ... فذكر الأثر.","vol":"3","page":423},{"text":"١٧٥٣ - (خ) عبد الله بن عمر بن الخطاب -﵄- «كان يُكَبِّرُ في فُسْطَاطِهِ، ويُكَبِّرُ النَّاسُ لتكبيرهِ دُبُرَ الصلاة، وفي غَيْرِ وَقْتِ الصلاةِ، وإذا ارتفع النهارُ، وعند الزوال، وإذا ذَهبَ يَرْمي» (١) .\nوفي رواية: «أنه كان يُكَبِّرُ في قُبَّتِهِ بِمِنى، فَيَسْمَعُهُ أهل المسجد فَيُكَبِّرُونَ، ويُكبِّرُ أَهلُ الأسواقِ حتى تَرْتَجُّ مِنَى تَكْبِيرًا» (٢) .\nوفي أخرى: «كان يّكبِّر بمنى تلك الأيام، وخلْفَ الصلاةِ، وعلى فِراشهِ، وفي فُسطَاطِهِ، ومَجْلِسِهِ، ومَمْشَاهُ في تلك الأيام جميعًا» .\nأخرجه البخاري في ترجمة الباب بغير إسناد (٣) .\n_________\n(١) لم أرها بهذا اللفظ عن ابن عمر، وهي بمعنى الرواية الأخيرة في هذا الخبر.\n(٢) هذه الرواية في البخاري تعليقًا عن عمر ﵁، ولم أرها عن ابن عمر، وهي التي تقدمت في أول الفصل.\n(٣) رواه البخاري تعليقًا ٢ /٣٨٤ في العيدين، باب التكبير أيام منى وإذا غدا إلى عرفة، قال الحافظ في \" الفتح \": قوله: \" وكان ابن عمر ... إلخ \" وصله ابن المنذر والفاكهي في \" أخبار مكة \" من طريق ابن جريج: أخبرني نافع، أن ابن عمر ... فذكره سواء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قلت: إنما الرواية الأخيرة هي التي ذكرها البخاري في صحيحه تعليقا قال الحافظ: وصله ابن المنذر والفاكهي في أخبار مكة.","vol":"3","page":424},{"text":"١٧٥٤ - (خ) أبو هريرة وعبد الله بن عمر بن الخطاب -﵃- «كانا يَخْرُجانِ إلى السُّوقِ في أيام العشر يُكبِّرَان، ويُكبِّرُ الناسُ بتكْبيرهِما» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٢ /٣٨١ في العيدين، باب فضل العمل أيام التشريق، قال الحافظ في \" الفتح \": لم أره موصولًا عنهما، وقد ذكره البيهقي أيضًا معلقًا عنهما وكذا البغوي، وقال الطحاوي: كان مشايخنا يقولون بذلك، أي بالتكبير أيام العشر. وقد اعترض على البخاري في ذكر هذا الأثر في ترجمة العمل في أيام التشريق، وأجاب الكرماني: بأن عادته أن يضيف إلى الترجمة ما له بها أدنى ملابسة استطرادًا. اهـ. والذي يظهر أنه أراد تساوي أيام التشريق بأيام العشر بجامع ما بينهما مما يقع فيهما من أعمال الحج، ويدل على ذلك أن أثر أبي هريرة وابن عمر صريح في أيام العشر والأثر الذي بعده في أيام التشريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري (٢/ ٣٨١) في العيدين - باب فضل العمال أيام التشريق. قال الحافظ ابن حجر، لم أره موصولا عنهما.","vol":"3","page":425},{"text":"١٧٥٥ - () أم سلمة -﵂- «كانت تُكبِّر ويُكَبِّرُ النساء اللاتي حَولَها لِتَكْبيرِهَا دُبُرَ الصَّلَوَاتِ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث ذكره رزين العبدري وليس في الأصول.","vol":"3","page":425},{"text":"١٧٥٦ - (خ) ميمونة بنت الحارث -﵂- «كانت تُكَبِّرُ يَوْمَ النَّحرِ، وكان النساءُ يُكبِّرنَ خَلفَ أبان بن عثمان» .\nأخرجه البخاري في ترجمة الباب بغير إسناد (١) .\n_________\n(١) ٢ /٣٨٥ تعليقًا في العيدين، باب التكبير أيام منى وإذا غدا إلى عرفات، قال الحافظ في \" الفتح \": قوله: وكانت ميمونة: أي بنت الحارث زوج النبي ﷺ، ولم أقف على أثرها هذا موصولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري (٢/٣٨٥) في العيدين باب التكبير أيام منى وإذا غدا إلى عرفة قال الحافظ بن حجر لم أقف عليه موصولا.","vol":"3","page":425},{"text":"<span data-type=\"title\" id=toc-385>الفصل الثاني: في الخطبة بمنى</span>\n١٧٥٧ - (د س) عبد الرحمن بن معاذ التيمي - ﵁ - قال: «خَطبَنا رسولُ الله -ﷺ- ونحن بِمنَى، فَفُتِّحَتْ أَسْمَاعُنا حَتَّى كنَّا نَسمَعُ ما يقولُ ونحن في مَنازِلنا، فَطَفِقَ يُعَلِّمُهمْ مَناسِكَهُم حَتى بَلَغَ الجمارَ، فَوضَعَ إصبَعَيْهِ السبَّابَتينِ، ثم قال: بِحصى الْخَذْفِ، ثم أمَرَ المهاجرينَ فَنزلُوا في مُقدَّمِ المسجدِ، وأَمَرَ الأنصارَ أنْ يَنزلُوا من ورَاء المسجد. قال: ثم نَزَلَ الناسُ بعدُ» .\nوفي رواية: عن عبد الرحمن بن مُعَاذٍ عن رَجلٍ من أصحابِ رسولِ الله -ﷺ- قال: «خَطبَ النبي -ﷺ- النَّاسَ بمنى، ونَزَّلَهمْ منازِلَهُمْ، فقال: لِيَنزِلِ المُهاجرونَ ها هنا - وأَشارَ إلى مَيمَنةِ القِبْلةِ - والأنصارُ ها هنا - وأشارَ إلى مَيْسَرَةِ القبلة - ثم قال: ليَنزِلِ الناسُ حولَهمُ» . أخرجه أبو داود. وأخرج النسائي الأولى (١) .\n_________\n(١) أخرجه أبو داود رقم (١٩٥١) في المناسك، باب النزول بمنى، والنسائي ٥ / ٢٤٩ في الحج، باب ما ذكر في منى، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (٨٥٢) قال: حدثنا سفيان. و«أحمد» ٤/٦١ قال: حدثنا عبد الصمد، قال: حدثني أبي. و«الدارمي» ١٩٠٦ قال: أخبرنا عمرو بن عون، قال: أخبرنا خالد. و«أبو داود» قال: حدثنا مسدد، وقال: حدثنا عبد الوارث. و«النسائي» ٥/٢٤٩ قال: أخبرنا محمد ابن حاتم بن نعيم، قال: أنبأنا سويد، قال:أنبأنا عبد الله، وعن عبد الوارث -ثقة-.\nثلاثتهم -سفيان، وعبد الوارث، وخالد بن عبد الله -عن حميد بن قيس الأعرج، عن محمد بن إبراهيم التيمي، فذكره.","vol":"3","page":426},{"text":"١٧٥٨ - (د) ابن أبي نجيح -﵀- عن أبيه، عن رجلَينِ مِنْ بَني بكرٍ قالا: «رَأينا رسولَ الله -ﷺ- يَخطُبُ بَينَ أَوْسَطِ أيامِ التشريق ونحن عند راحلته، وهي خُطبةُ رسولِ الله -ﷺ- التي خطب بمنَى» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٥٢) في المناسك، باب أي يوم يخطب بمنى، وإسناده جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (١٩٥٢) قال: حدثنا محمد بن العلاء. قال: حدثنا ابن المبارك، عن إبراهيم بن نافع، عن ابن أبي نجيح، عن أبيه، فذكره.\nوأخرجه أحمد ٥/٣٧٠ قال: حدثنا يحيى. قال: حدثنا إبراهيم، يعني ابن نافع، عن ابن أبي نجيح، عن أبيه، عن رجل من بني بكر. قال: خطب النبي -ﷺ- الناس بمنى على راحلته، ونحن عند يديها - قال إبراهيم: ولا أحسبه إلا قال عند الجمرة -. قلت: جهالة الصحابي لا تضر، كما هو معروف.","vol":"3","page":427},{"text":"١٧٥٩ - (د) رافع بن عمرو المزني - ﵁ - قال: «رأيتُ رسولَ الله -ﷺ- يَخطُبُ النَّاسَ بمنَى حين ارْتَفْعَ الضحى على بَغْلَةٍ شَهباءَ، وعَليٌّ يُعبِّرُ عنه، والناسُ بَينَ قاَئِمٍ وَقَاعدٍ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٥٦) في المناسك، باب أي يوم يخطب يوم النحر، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود ١٩٥٦ قال: حدثنا عبد الوهاب بن عبد الرحيم الدمشقي. و«النسائي» في الكبرى «تحفة الأشراف» ٣٥٩٧ عن عبد الرحمن بن إبراهيم.\nكلاهما (عبد الوهاب،وعبد الرحمن) عن مروان، عن هلال بن عامر المزني، فذكره.","vol":"3","page":427},{"text":"١٧٦٠ - (د) ربيعة بن عبد الرحمن بن حصين -﵀- قال: «حَدَّثْتني جَدَّتي سَرَّاءُ بنتُ نَبهانَ (١) - وكانت رَبَّةَ بَيتٍ في الجاهلية - قالت: خَطَبَنَا النبيُّ -ﷺ- يَومَ الرؤوس (٢) فقال: أيُّ يَومٍ هذا؟ قُلْنا: الله ورسوله أعلم، قال: أليسَ أوسطَ أيَّامِ التَّشريقِ؟» .\nوفي رواية «أنَّه خَطَبَ أوسَطَ أيام التشرِيقِ» . ⦗٤٢٨⦘ أخرجه أبو داود (٣) .\n_________\n(١) وهي سراء - بتشديد الراء - بنت نبهان الغنوية. روت عن النبي ﷺ وعنها ربيعة بن عبد الرحمن بن حصين وهي جدته، وساكنة بنت الجعد الغنوي، وقد ضبطها في \" أسد الغابة \" عن أبي نصر بن ماكولا \" سرى \" بالقصر.\n(٢) يوم الرؤوس - بضم الراء المهملة، وضم الهمزة بعدها، جمع رأس - هو ثاني أيام التشريق كما سيفسره في نفس الحديث، سمي بذلك لأنهم كانوا يأكلون فيه رؤوس الأضاحي.\n(٣) رقم (١٩٥٣) في المناسك، باب أي يوم يخطب بمنى، وفي سنده ربيعة بن عبد الرحمن لم يوثقه غير ابن حبان وباقي رجاله ثقات، لكن للحديث شواهد يرتقي بها إلى درجة الحسن، منها رقم (١٧٥٩) الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه البخاري في خلق أفعال العباد (٥١) . و«أبو داود» ١٩٥٣ قال: حدثنا محمد بن بشار. و«ابن خزيمة» ٢٩٧٣ قال: حدثنا محمد بن بشار، وإسحاق بن زياد بن يزيد العطار.\nثلاثتهم (البخاري، ومحمد بن بشار، وإسحاق بن زياد) قالوا: حدثنا أبو عاصم. قال: حدثنا ربيعة عن عبد الرحمن بن حصن، فذكره.\nقلت: ربيعة تفرد بتوثيقه ابن حبان، لمتن الحديث شواهد.","vol":"3","page":427},{"text":"١٧٦١ - (د) الهرماس بن زياد الباهلي - ﵁ - قال: «رأيتُ رسولَ الله -ﷺ- يَخْطُب الناسَ على نَاقَتِهِ العَضَباء يَوم الأضحى بمنَى» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٥٤) في المناسك، باب من قال: خطب يوم النحر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناد صحيح: أخرجه أحمد ٣/٤٨٥ قال: حدثنا يحيى بن سعيد. وفي ٣/٤٨٥ قال: حدثنا هاشم بن القاسم. وفي ٥/٧ قال: حدثنا بهز. وفي ٥/٧ قال: حدثنا عبد الصمد. و«أبو داود» (١٩٥٤) قال: حدثنا هارون بن عبد الله. قال: حدثنا هشام بن عبد الملك. و«النسائي» في الكبرى (الورقة ٥٣-ب) قال: أخبرنا إبراهيم بن يعقوب. قال: حدثنا أبو نوح عبد الرحمن بن غزوان. و«ابن خزيمة» (٢٩٥٣) قال: حدثنا عباس بن عبد العظيم العنبري. قال حدثنا النضر بن محمد.\nسبعتهم - يحيى، وهشام،وبهز، وعبد الصمد، وهشام بن عبد الملك، وأبو نوح، والنضر بن محمد عن عكرمة بن عمار العجلي -، فذكره.","vol":"3","page":428},{"text":"١٧٦٢ - (د) أبو أمامة الباهلي - ﵁ - قال: «سَمِعْتُ خُطبَةَ رسولِ الله -ﷺ- بمنَى يَومَ النَّحرِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٥٥) في المناسك، باب من قال: خطب يوم النحر، وفي سنده الوليد بن مسلم القرشي، وهو ثقة كثير التدليس والتسوية، لكن يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد ٥/٢٥١ قال: حدثنا زيد بن الحباب، وفي ٥/٢٦٢ قال حدثنا عبد الرحمن، و«الترمذ ى» (٦١٦) قال: حدثنا موسى بن عبد الرحمن الكندي الكوفي،قال: حدثنا زيد بن الحباب. كلاهما (زيد، وعبد الرحمن) عن معاوية بن صالح.\n٢- وأخرجه أبو داود ١٩٥٥ قال: حدثنا مؤمل (يعني ابن الفضل الحراني) قال: حدثنا الوليد، قال: حدثنا ابن جابر.\nكلاهما - معاوية، وابن جرير - قالا: حدثنا سليم بن عامر، فذكره.\n(*) روايتا زيد بن الحباب، وعبد الرحمن، عند أحمد، فيهما زيادة: «سمعت رسول الله -ﷺ-،وهو يومئذِ علي الجدعاء، واضع رجليه في الغرز يتطاول، يسمع الناس، فقال بأعلي صوته: ألا تسمعون؟ فقال رجل من طوائف الناس: يارسول الله،وماذا تعهد إلينا....» الحديث.\n(*) رواية ابن جابر مختصرة علي: «سمعت خطبة رسول الله -ﷺ- بمنى يوم النحر» .","vol":"3","page":428},{"text":"<span data-type=\"title\" id=toc-386>الفصل الثالث: في حج الصبي</span>\n١٧٦٣ - (م ط د س) عبد الله بن عباس -﵄- «أَنَّ النبيَّ -ﷺ- لَقَي رَكْبًا بِالرَّوْحَاء. فقال: مَنِ القومُ؟ قالوا: المسلمون، فقالوا: مَنْ أنتَ؟ قال: رسولُ الله، فَرَفَعت إليه امرأةٌ صَبيًا، فقالت: ⦗٤٢٩⦘ أَلهذاَ حَجٌّ؟ قال: نعم، ولك أجر» .\nوفي رواية: عن كُريبٍ مُرسلًا: «أَنَّ رسولَ الله -ﷺ- مَرَّ بامرأةٍ وهي في مَحَفَّتِها، فقيل لها: هذا رسولُ الله، فأخَذَت بِضبْعَي صَبيٍّ كان معها، فقالت: ألهذا حج يا رسول الله؟ فقال: نعم، ولَكِ أَجرٌ» . أخرجه مسلم وأخرج أبو داود والنسائي الأولى. وأخرج الموطأ الثانية (١) . ⦗٤٣٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بضبعي صبي): ضبع الإنسان: ما تحت الإبط إلى الخاصرة.\n_________\n(١) أخرجه مسلم رقم (١٣٣٦) في الحج، باب صحة حج الصبي وأجر من حج به، والموطأ ١ / ٤٢٢ في الحج، باب جامع الحج، وأبو داود رقم (١٧٣٦) في المناسك، باب في الصبي يحج، والنسائي ٥ / ١٢٠ في الحج، باب الحج بالصغير، قال النووي في \" شرح مسلم \": وفي هذا حجة للشافعي ومالك وأحمد وجماهير العلماء: أن حج الصبي منعقد صحيح يثاب عليه وإن كان لا يجزئه عن حجة الإسلام، بل يقع تطوعًا، وهذا الحديث صريح فيه، وقال أبو حنيفة: لا يصح حجه. قال أصحابه: وإنما فعلوه تمرينًا له ليعتاده فيفعله إذا بلغ، وهذا الحديث يرد عليهم. قال القاضي: لا خلاف بين العلماء في جواز الحج بالصبيان، وإنما منعه طائفة من أهل البدع، ولا يلتفت إلى قولهم. بل هو مردود بفعل النبي ﷺ وأصحابه وإجماع الأمة، وإنما خلاف أبي حنيفة في أنه هل ينعقد حجه ويجري عليه أحكام الحج ويجب فيه الفدية ودم الجبران وسائر أحكام البالغ؟ فأبو حنيفة يمنع ذلك كله ويقول: إنما يجب ذلك تمرينًا على التعليم، والجمهور يقولون: تجري عليه أحكام الحج في ذلك، ويقولون: حجه منعقد يقع نفلًا؛ لأن النبي ﷺ جعل له حجًا. قال القاضي: وأجمعوا على أنه لا يجزئه إذا بلغ عن فريضة الإسلام إلا فرقة شذت فقالت: يجزئه ولم يلتفت العلماء إلى قولها. وقال النووي: قوله \" ولك أجر \" معناه بسبب حملها وتجنيبها إياه ما يجتنبه المحرم وفعل ما يفعله المحرم والله أعلم. وأما الولي الذي يحرم عن الصبي فالصحيح عند أصحابنا: أنه الذي يلي ماله، وهو أبوه أو جده أو الوصي، أو القيم من جهة القاضي، أو القاضي أو الإمام، وأما الأم فلا يصح إحرامها عنه، إلا أن تكون وصيته أو قيمته من جهة القاضي. وقيل: إنه يصح إحرامها وإحرام العصبة وإن لم يكن ⦗٤٣٠⦘ ولاية المال هذا كله إذا كان صغيرًا لا يميز، فإن كان مميزًا أذن له الولي فأحرم، فلو أحرم بغير إذن الولي، أو أحرم الولي عنه، لم ينعقد على الأصح، وصفة إحرام الولي عن غير المميز أن يقول بقلبه: جعلته محرمًا والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه مالك (الموطأ) ٢٧٢. والحميدي (٥٠٤)، و«أحمد» (١/٢١٩) (١٨٩٨) قالا: حدثنا سفيان (ابن عيينة) . و«أحمد» (١/٢١٩) (١٨٩٩) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (١/٢٤٤) (٢١٨٧) قال: حدثنا حجين بن المثنى، ويونس (يعني ابن محمد) قالا: حدثنا عبد العزيز (ابن أبي سلمة) وفي (١/٢٨٨) (٢٦١٠) قال: حدثنا نوح بن ميمون، قال: أخبرنا عبد الله (يعني العمري)، عن محمد بن عقبة. وفي (١/٣٤٤) (٣٢٠٢) قال: حدثنا أبو أحمد، وأبو نعيم، قالا: حدثنا سفيان (الثوري) . و«مسلم» (٤/١٠١) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، وابن أبي عمر، جميعا عن ابن عيينة و«أبو داود» (١٧٣٦) قال: حدثنا أحمد بن حنبل، وقال: حدثنا سفيان بن عيينة و«النسائي» (٥/١٢٠) قال: أخبرنا عمرو بن منصور، قال: حدثنا أبو نعيم، قال: حدثنا سفيان (الثوري) . (ح) وحدثنا الحارث بن مسكين، قراءة عليه، وأنا أسمع عن سفيان (ابن عيينة) وفي (٥/١٢١) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال حدثنا سفيان (ابن عيينة) . وفي (٥/١٢١) قال: أخبرنا سليمان بن داود بن حماد بن سعد بن أخي رشدين بن سعد أبو الربيع، والحارث بن مسكين، قراءة عليه، وأنا أسمع، عن ابن وهب، قال: أخبرني مالك بن أنس. و«ابن خزيمة» (٣٠٤٩) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان - ابن عيينة - (ح) وحدثنا علي بن خشرم، قال: أخبرنا سفيان (ابن عيينة) . ستتهم - مالك، وسفيان بن عيينة، ومعمر، وعبد العزيز بن أبي سلمة، ومحمد بن عقبة، وسفيان الثوري - عن إبراهيم بن عقبة.\n٢- وأخرجه أحمد ١/٣٤٣ (٣١٩٦) قال: حدثنا عبد الرحمن. و«مسلم» (٤/١٠١) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا أبو أسامة (ح) وحدثنا ابن المثنى، قال: حدثنا عبد الرحمن. و«النسائي» (٥/١٢٠) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى. وفي (٥/١٢٠) قال: أخبرنا محمود بن غيلان، قال: حدثنا بشر بن السري. أربعتهم (عبد الرحمن بن مهدي، وأبو أسامة ويحي، وبشر) عن سفيان الثوري، عن محمد بن عقبة.\nكلاهما (إبراهيم بن عقبة، ومحمد بن عقبة) عن كريب، فذكره.\nأخرجه أحمد (١/٣٤٣) (٣١٩٥) . و«مسلم» (٤/١٠١) قال: حدثني محمد بن المثنى. كلاهما (أحمد، وابن المثنى) قالا: حدثنا عبد الرحمن، قال: حدثنا سفيان، وعن إبراهيم بن عقبة، عن كريب، أن امرأة رفعت صبيا لها، فقالت: يارسول الله، ألهذا حج؟ مرسل.\nالروايات ألفاظها متقاربة - ورواه عن أبي هريرة طاووس.\nأخرجه الحميدي (٦١٩) قال: ثنا أبونعيم، قال: ثنا إبراهيم بن إسماعيل قال: أخبرني عبد الكريم، عن طاووس، فذكره.","vol":"3","page":428},{"text":"١٧٦٤ - (ت) جابر بن عبد الله - ﵁ - قال: «رفَعت امرأةٌ صَبيًا لها إلى رسولِ الله -ﷺ-، فقالت: يا رسول الله، ألهذا حجٌّ؟ قال: نعم ولك أجرٌ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٩٢٤) في الحج، باب ما جاء في حج الصبي، وإسناده حسن. قال الترمذي: وفي الباب عن ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: ١-أخرجه ابن ماجة ٢٩١٠ قال: حدثنا علي بن محمد، ومحمد بن طريف. و«الترمذي» ٩٢٤ قال: حدثنا بن طريف الكوفي. كلاهما (علي، ومحمد بن طريف) قالا: حدثنا أبو معاوية، قال: حدثني محمد بن سوقة.\n٢- وأخرجه الترمذي ٩٢٦ قال: حدثنا قتيبة،قال: حدثنا قزعة بن سويد الباهلي.\nكلاهما (محمد بن سوقة، وقزعة) عن محمد بن المنكدر، فذكره.","vol":"3","page":430},{"text":"١٧٦٥ - (خ ت) السائب بن يزيد - ﵁ - قال: «حَجَّ بي أبي مع رسولِ الله -ﷺ- في حَجَّةِ الْوَداع، وأنا ابنْ سَبْعِ سنين» . أخرجه البخاري والترمذي (١) .\n_________\n(١) أخرجه البخاري ٤ / ٦١ في الحج، باب حج الصبيان، والترمذي رقم (٩٢٥) في الحج، باب ما جاء في حج الصبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٣/٤٤٩ قال: حدثنا قتيبة بن سعيد. و«البخاري» ٣ /٢٤ قال: حدثنا عبد الرحمن بن يونس. و«الترمذي» ٩٢٥ و٢١٦١ قال: حدثنا قتيبة.\nكلاهما - قتيبة،وعبد الرحمن بن يونس - قالا: حدثنا حاتم بن إسماعيل، عن محمد بن يوسف، فذكره.","vol":"3","page":430},{"text":"١٧٦٦ - (ت) جابر بن عبد الله - ﵁ - قال: «كُنَّا إذا حَججنا مع النبيِّ -ﷺ-، فكنَّا نلبِّي عن النساءِ والصبيان» أخرجه الترمذي وقال: هذا حديث غريب، وقد أجمع أهل العلم أن المرأة لا يُلبِّي عنها غيرُها (١) .\n_________\n(١) رقم (٩٢٧) في الحج، باب ما جاء في حج الصبي، وفي إسناده أشعث بن سوار، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد ٣/٣١٤. و«ابن ماجة» ٣٠٣٨ قال: حدثنا أبو بكر بن أبي شيبة. و«الترمذي» ٩٢٧ قال: حدثنا بن إسماعيل الواسطي.\nثلاثتهم (أحمد، وأبو بكر، ومحمد) عن عبد الله بن نمير، عن أشعث بن سوار، عن أبي الزبير، فذكره.\nقلت: أشعث بن سوار ضعفوه، وأبو الزبير يدلس. وفي الأصول زيادة: «ورمينا عنهم» .","vol":"3","page":430},{"text":"<span data-type=\"title\" id=toc-387>الفصل الرابع: في الإشتراط في الحج</span>\n١٧٦٧ - (خ م س) عائشة -﵂- قالت: «دَخَلَ رسولُ الله -ﷺ- على ضُباعةَ بنت الزبير (١) وقال لها: لعلك أرَدتِ الحجَّ؟ قالت: والله ما أَجِدُني إلا وَجِعَة (٢)، فقال لها: حُجِّي واشْتَرِطي وقُولي: اللهم مَحِلِّي (٣) حَيثُ حَبَسْتَني (٤) . وكانت تحت المقداد بن الأسود» . هذه رواية البخاري ومسلم.\nوفي رواية لمسلم: قالت: «دَخَل النبي -ﷺ- على ضُباعة بِنْتِ الزُبير بنِ عبد المطلب فقالت: يا رسولَ الله، إنِّي أُريدُ الحجَّ وأنا شَاكيةٌ؟ فقال النبيُّ -ﷺ-: حُجِّي واشْتَرِطي: أَنَّ مَحلِّي حيث حَبَسْتَني» . ⦗٤٣٢⦘ وأخرجه النسائي [أيضًا مثله] (٥) .\n_________\n(١) قال النووي في \" شرح مسلم \": \" ضباعة \" بضاد معجمة مضمومة ثم موحدة مخففة، وهي ضباعة بنت الزبير بن عبد المطلب، كما ذكره مسلم في الكتاب، وهي بنت عم النبي ﷺ، وأما قول صاحب الوسيط: هي ضباعة الأسلمية، فغلط فاحش، والصواب: الهاشمية.\n(٢) \" وجعة \" بكسر الجيم، يعني: أجد في نفسي ضعفًا من المرض لا أدري أقدر على تمام الحج أم لا؟\n(٣) \" محلي \" بفتح الميم وكسر الحاء، أي: محل خروجي من الحج وموضع حلالي من الإحرام يعني: زمانه ومكانه.\n(٤) قوله: \" حيث حبستني \" أي: منعتني يا الله، يعني: مكان منعتني فيه من الحج للمرض.\n(٥) أخرجه البخاري ٩ / ١١٤ في النكاح، باب الأكفاء في الدين، ومسلم رقم (١٢٠٧) في الحج، باب جواز اشتراط المحرم التحلل بعذر المرض ونحوه، والنسائي ٥ / ١٦٨ في الحج، باب كيف يقول إذا اشترط.\nقال النووي في \" شرح مسلم \": ففيه دلالة لمن قال: يجوز أن يشترط الحاج والمعتمر في إحرامه: أنه إن مرض تحلل، وهو قول عمر بن الخطاب، وعلي، وابن مسعود، وآخرين من الصحابة ﵃، وجماعة من التابعين، وأحمد، وإسحاق، وأبي ثور، وهو الصحيح من مذهب الشافعي، وحجتهم هذا الحديث الصحيح الصريح، وقال أبو حنيفة ومالك وبعض التابعين: لا يصح الاشتراط، وحملوا الحديث على أنها قضية عين، وأنه مخصوص بضباعة، وأشار القاضي عياض إلى تضعيف الحديث، فإنه قال: قال الأصيلي: لا يثبت في الاشتراط إسناد صحيح. قال النسائي: لا أعلم أحدًا أسنده عن الزهري غير معمر، وهذا الذي عرض به القاضي، وقاله الأصيلي من تضعيف الحديث غلط فاحش جدًا، نبهت عليه لئلا يغتر به؛ لأن هذا الحديث مشهور في صحيحي البخاري ومسلم وسنن أبي داود والترمذي والنسائي وسائر كتب الحديث المعتمدة من طرق متعددة بأسانيد كثيرة عن جماعة من الصحابة، وفيما ذكره مسلم من تنويع طرقه أبلغ كفاية. وفي هذا الحديث دليل على أن المرض لا يبيح التحلل إذا لم يكن اشتراطه في حال الإحرام. والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد ٦/١٦٤. و«مسلم» ٤/٢٦ قال: حدثنا عبد بن حميد. و«النسائي» ٥/١٦٨ قال: أخبرنا إسحاق بن إبراهيم. ثلاثتهم (أحمد، وعبد، وإسحاق) عن عبد الرزاق. قال: أخبرنا معمر، عن الزهري.\n٢- وأخرجه أحمد (٦/١٦٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر وفي (٦/٢٠٢) قال: حدثنا حماد بن أسامة. «البخاري» (٧/٩) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. و«مسلم» (٤/٢٦) قال: حدثنا أبو كريب محمد بن العلاء الهمداني قال: حدثنا أبو أسامة (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. و«النسائي» (٥/١٦٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبد الرزاق. قال: أنبأنا معمر. و«ابن خزيمة» . (٢٦٠٢) قال: حدثنا عبد الجبار ابن العلاء. قال: حدثنا سفيان ح وحدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو أسامة. ثلاثتهم (حماد بن أسامة أبو أسامة، ومعمر، وسفيان بن عيينة) عن هشام بن عروة.\nكلاهما (الزهري، وهشام) عن عروة بن الزيبر، فذكره.\n(*) قال النسائي: لاأعلم أحدا أسند هذا الحديث عن الزهري غير معمر. والله ﷾ أعلم.","vol":"3","page":431},{"text":"١٧٦٨ - (م ت د س) عبد الله بن عباس -﵄- «أنَّ ضُباعَة بنْت الزُّبيرِ بْنِ عبد المطلب أتت رسولَ الله -ﷺ- فقالت: إنّي امرأةٌ ثَقِيلةٌ، وإني أُريدُ الحجَّ، فما تأمُرني؟ قال: أَهِلي بالحجِّ واشْتَرطي: أنَّ مَحِلِّي حيثُ تَحْبِسُني، قال: فَأَدْركَت» .\nوفي رواية: «أَنَّ ضُباعَةَ أرَادَتِ الحجَّ، فأمرها النبيُّ -ﷺ- أَن تَشترط، فَفَعَلَت ذلك عن أمرِ رسول الله -ﷺ-» . هذه رواية مسلم.\nوفي رواية الترمذي وأبي داود: «أنها أَتَتِ النبيَّ -ﷺ- فقالت: ⦗٤٣٣⦘ يا رسول الله، إني أُريدُ الحجَّ، أفَأشْترِطُ؟ قال: نعم، قالت: كيفَ أقُولُ؟ قال: قُولي: لَبَّيكَ اللَّهمَّ لبَّيكَ، محلي من الأَرض حَيْثُ تَحبِسُني» . وفي رواية النسائي مثل الأولى.\nوله في أخرى مثل الثالثة وزاد: «فإنَّ لك على رَبِّكِ ما استَثْنيتِ» (١) .\n_________\n(١) أخرجه مسلم رقم (١٢٠٨) في الحج، باب جواز اشتراط المحرم التحلل بعذر المرض، والترمذي رقم (٩٤١) في الحج، باب ما جاء في الاشتراط في الحج، وأبو داود رقم (١٧٧٦) في المناسك، باب الاشتراط في الحج، والنسائي ٥ / ١٦٧ في الحج، باب الاشتراط في الحج، وباب كيف يقول إذا اشترط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ١/٣٥٢ (٣٣٠٢) قال: حدثنا يزيد، قال: أنبأنا سفيان (يعني ابن حسين)، عن أبي بشر. و«الدارمي» ١٨١٨ قال: أخبرنا أبو النعمان، قال: حدثنا ثابت بن زيد، قال: حدثنا هلال بن خباب. و«أبو داود» ١٧٧٦ و«الترمذي» ٩٤١ قال: حدثنا زياد بن أيوب البغدادي، قال: حدثنا عباد بن عوام، عن هلال بن خباب. و«النسائي» ٥/١٦٧ قال: أخبرني إبراهيم ابن يعقوب، قال: حدثنا أبو النعمان، قال: حدثنا ثابت بن يزيد الأحول، قال: حدثنا هلال بن خباب.\nكلاهما (أبو بشر، وهلال بن خباب) عن عكرمة، فذكره.\nورواه عن ابن عباس عطاء: أخرجه مسلم (٤/٢٦) قال: ثنا إسحاق بن إبراهيم، وأبو أيوب الغيلاني، وأحمد بن خراش، قال إسحاق: أخبرنا، وقال الآخران: حدثنا أبو عامر (وهو عبد الملك بن عمرو) قال: حدثنا رباح (وهو ابن أبي معروف) عن عطاء، فذكره.\nوفي رواية إسحاق: «.. أمر ضباعة» .\n- ورواه عن ابن عباس طاووس:\nأخرجه أحمد (١/٣٣٧) (٣١١٧) قال: حدثنا محمد بن بكر. و«مسلم» (٤/٢٦) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب بن عبد المجيد، وأبو عاصم، ومحمد بن بكر. (ح) وحدثنا إسحاق ابن إبراهيم، قال: أخبرنا محمد بن بكر. و«ابن ماجة» (٢٩٣٨) قال: حدثنا أبو بشر بكر بن خلف، قال: حدثنا أبو عاصم. و«النسائي» (٥/١٦٨) قال: أخبرني عمران بن يزيد، قال: أنبأنا شعيب. أربعتهم (محمد بن بكر، وعبد الوهاب، وأبو عاصم، وشعيب) عن ابن جرير، قال: أخبرني أبو الزبير، أنه سمع طاووسا، وعكرمة، فذكراه.\n- ورواه عن ابن عباس سعيد بن جبير:\nأخرجه مسلم (٤/٢٦) . و«النسائي» (٥/١٦٧) . قال: مسلم: حدثنا، وقال النسائي: أخبرنا هارون بن عبد الله، قال: حدثنا أبو داود الطيالسي، قال: حدثنا حبيب بن يزيد، عن عمرو بن هرم، عن سعيد ابن جبير، وعكرمة، فذكراه.\n- ورواه عن ابن عباس، مبهم.\nأخرجه أحمد (١/٣٣٠) (٣٠٥٤) قال: ثنا أبو المغيرة، قال: ثنا الأوزاعي، قال ثنا عبد الكريم، قال: حدثني من سمع ابن عباس، فذكره.","vol":"3","page":432},{"text":"١٧٦٩ - (خ ط ت س) عبد الله بن عمر بن الخطاب -﵄- «كانَ يُنْكِرُ الاشْتِرَاطَ في الحْجِّ ويقول: أَليس حَسْبُكُم سُنَّةَ نبيِّكم؟» . هذه رواية الترمذي.\nوزاد النسائي: «أنه لم يَشتَرِط، فَإن حَبَسَ أَحَدَكم حَابسٌ فليأتِ البَيْتَ، فَلْيطُف به، وبَينَ الصّفا والمروة، ثُمَّ لْيَحِلقْ أَو ليقَصِّرْ، ثم لِيَحْلِلْ، وعليه الحجُّ من قابلٍ» .\nوله في أخرى زيادة بعد قوله: «نَبيِّكم»: إنْ حُبِسَ أحدُكم عن الحجِّ (١) طَافَ بالبَيتِ وبالصَّفا والمروةِ، ثم حَلَّ مِنْ كُلِّ شيءٍ حتى يَحُجَّ عامًا قَابلًا ويَهْدي، أو يصُومَ إن لم يَجدْ هَديًا» . ⦗٤٣٤⦘\nوأخرج البخاري والموطأ، زيادة النسائي، ولم يذكر الاشتراط (٢) .\n_________\n(١) أي: ركنه الأعظم، وهو الوقوف بعرفة، ولم يمنع الطواف والسعي.\n(٢) أخرجه البخاري ٤ / ٨ في الحج، باب الإحصار في الحج، والموطأ ١ / ٣٦١ في الحج، باب ما جاء فيمن أحصر بغير عدو، والترمذي رقم (٩٤٨) \" تحفة الأحوذي \" في الحج، باب رقم (٩٥)، والنسائي ٥ / ١٦٩ في الحج، باب ما يفعل من حبس عن الحج ولم يكن اشترط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١-أخرجه أحمد ٢/٣٣ (٤٨٨١) قال: حدثنا عبد الرزاق. و«البخاري» ٣/١١ قال: حدثنا أحمد بن محمد، عن عبد الله. و«الترمذي» ٩٤٢ قال: حدثنا أحمد بن منيع، قال: حدثنا عبد الله بن المبارك. والنسائي (٥/١٦٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق. كلاهما (عبد الرزاق، وعبد الله بن المبارك) قالا: أخبرنا معمر.\n٢- وأخرجه البخاري (٣/١١) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله. و«النسائي» ٥/١٦٩) قال: أخبرنا أحمد بن عمرو بن السرح، والحارث بن مسكين قراءة عليه وأنا أسمع عن ابن وهب كلاهما عن معمر عن الزهري عن سالم عن أبيه، فذكره.","vol":"3","page":433},{"text":"<span data-type=\"title\" id=toc-388>الفصل الخامس: في حمل السلاح بالحرم</span>\n١٧٧٠ - (خ) سعيد بن جبير قال: «كنتُ مَعَ ابنِ عمرَ -﵄- حين أَصَابُه سِنانُ الرُّمح في أخَمصِ قَدَمِهِ، فَلزِقَتْ قَدَمُهُ بالرِّكابِ، فنزلتُ فَنَزَعْتُها، وذلك بمنَى، فَبَلغَ الحجَّاجَ، فجاء يَعُودُهُ، فقال الحجَّاجُ: لَوْ نَعْلَمُ مَن أصَابَكَ؟ فقال ابنُ عمر: أنت أَصبْتني، قال: وكيفَ؟ قال: حَملتَ السلاح في يومٍ لم يكن يُحْمَلُ فيه، وأَدخَلتَ السلاحَ الحرمَ، ولم يكن السِّلاحُ يدْخَل الحرمَ» .\nوفي رواية: عن سعيد بن عمرو بن سعيد بن العاص قال: «دَخَلَ الحجاجُ على ابن عمر، وأنا عندَه، فقال: كيف هو؟ قال: صالحٌ: قال: ⦗٤٣٥⦘ مَنْ أصَابَكَ؟ قال: أَصابني مَنْ أمَرَ بحَمْلِ السلاح في يومٍ لا يَحِلُّ فيه حَملُهُ يعني: الحجاجَ» . أخرجه البخاري (١) .\n_________\n(١) ٢ / ٣٧٩ في العيدين، باب ما يكره من حمل السلاح في العيد والحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٢٣) قال: ثنا زكريا بن يحيى أبو السُّكين قال: ثنا المحاربي قال: ثنا محمد بن سوقة، عن سعيد بن جبير، فذكره.\n- والرواية الأخرى: أخرجها البخاري (٢/٢٤) قال: ثنا أحمد بن يعقوب، قال: حدثني إسحاق بن سعيد بن عمرو بن سعيد بن العاص، عن أبيه، فذكره.","vol":"3","page":434},{"text":"١٧٧١ - (خ م د) أبو إسحاق عمرو بن عبد الله السبيعي -﵀- قال: سمعتُ البرَاءَ يقول: «لما صالح رسولُ الله -ﷺ- أهلَ الحُديبيةِ، صَالحُهمْ على أن لا يَدْخُلُوها إلا بجُلُبَّانِ السلاحِ، فَسَأْلتُهُ: مَا جُلُبَّانُ السلاح؟ قال: القِرابُ بما فيه» . أخرجه أبو داود.\nوهو طرف من حديث طويلٍ أخرجه البخاري ومسلم، وهو مذكور في كتاب الغزوات من حرف الغين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جلبان السلاح) القراب بما فيه، وقيل القراب: الغمد، والجلبان: شبه الجراب من الأدم، يوضع فيه السيف مغمودًا، ويطرح فيه الراكب سوطه وأداته، ويعلقه من آخرة الرحل وواسطته، وقد روي بضم الجيم واللام وتشديد الباء، وهو أوعية السلاح\n_________\n(١) أخرجه البخاري ٥ / ٢٢٣ في الصلح، باب كيف يكتب: هذا ما صالح فلان بن فلان، وفي الحج، باب كم اعتمر النبي ﷺ، وباب لبس السلاح للمحرم، وفي الجهاد، باب المصالحة على ثلاثة أيام أو وقت معلوم، وفي المغازي، باب عمرة القضاء، ومسلم رقم (١٧٨٣) في الجهاد، باب صلح الحديبية في الحديبية، وأبو داود رقم (١٨٣٢) في المناسك، باب المحرم يحمل السلاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد ٤/٢٨٩ قال: حدثنا يحيى. وفي ٤/٢٩١ قال: حدثنا محمد ابن جعفر. و«البخاري» (٣/٢٤١) قال:حدثنا محمد بن بشار، قال: حدثنا غندر. و«مسلم» ٥/١٧٣ قال:حدثني عبيد الله بن معاذ العنبري، قال: حدثنا أبي. وفي ٥/١٧٤ قال: حدثنا محمد المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. و«أبوداود» ١٨٣٢ قال: حدثنا أحمد بن حنبل،قال: حدثنا محمد بن جعفر. ثلاثتهم (يحيى، وابن جعفر غندر، ومعاذ) عن شعبة.\n٢- وأخرجه أحمد ٤/٢٩٢ قال: حدثنا هشيم، قال: أخبرنا الحجاج (مختصرا) .\n٣- وأخرجه أحمد ٤/٣٠٢ قال: حدثنا مؤمل، قال: حدثنا سفيان.\n٤- وأخرجه البخاري (٤/١٢٦) قال: حدثنا أحمد بن عثمان بن حكيم، قال: حدثنا شريح بن مسلمة، قال: حدثنا إبراهيم بن يوسف بن أبي إسحاق قال: حدثني أبي.\n٥- وأخرجه مسلم ٥/١٧٤ قال: حدثنا إسحاق بن إبراهيم الحنظلي،وأحمد بن جناب، جميعا عن عيسى بن يونس، قال: أخبرنا زكريا.\nخمستهم (شعبة، وحجاج،وسفيان، ويوسف، وزكريا) عن أبي إسحاق فذكره.","vol":"3","page":435},{"text":"<span data-type=\"title\" id=toc-389>الفصل السادس: في ماء زمزم</span>\n١٧٧٢ - (خ م) عبد الله بن عباس -﵄- قال: «سَقَيْتُ النبيَّ -ﷺ- من زَمْزَمَ، فَشَرِبَ وهو قَائِمٌ» .\nوفي رواية: «واسْتَسقى وهو عند البَيْتِ، فأَتَيتُهُ بِدلْوٍ» .\nزاد في رواية قال: «فَحلَف عِكْرِمَةُ: ما كان يومئذٍ إلا على بعيرٍ (١)» .أخرجه البخاري ومسلم (٢) .\n_________\n(١) قال الحافظ في \" الفتح \" ٣ / ٣٩٤، ٣٩٥: عند ابن ماجة من هذا الوجه، قال عاصم: \" فذكرت ذلك لعكرمة، فحلف بالله ما فعل \" أي: ما شرب قائمًا؛ لأنه كان حينئذ راكبًا انتهى. وقد تقدم أن عند أبي داود من رواية عكرمة عن ابن عباس \" أنه أناخ فصلى ركعتين \" فلعل شربه من زمزم كان بعد ذلك، ولعل عكرمة إنما أنكر شربه قائمًا لنهيه عنه، لكن ثبت عن علي ﵁ عند البخاري \" أنه ﷺ شرب قائمًا \" فيحمل على بيان الجواز. والله أعلم.\n(٢) أخرجه البخاري ٣ / ٣٩٤ في الحج، باب ما جاء في زمزم، وفي الأشربة، باب الشرب قائمًا، ومسلم رقم (٢٠٢٧) في الأشربة، باب الشرب من زمزم قائمًا، وأخرجه الترمذي رقم (١٨٨٣) في الأشربة، باب ما جاء في الرخصة في الشرب قائمًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n:صحيح: أخرجه الحميدي (٤٨١) وأحمد (١/٢٠٢) (١٩٠٣) قالا: ثنا سفيان (ابن عيينة) . وفي (١/٢٤٣) (٢١٨٣) قال أحمد: حدثنا هاشم،قال حدثنا شعبة، وفي (١/٢٤٩) (٢٢٤٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ؤفي (١/٢٨٧) (٢٦٠٨) قال: حدثني علي بن إسحاق قال: أخبرنا عبد الله (ح) وعتاب، قال: حدثنا عبد الله. وفي (١/٣٤٢) (٣١٨٦) قال: حدثنا عبد الرحمن ابن مهدي، قال: حدثنا سفيان (الثوري) . وفي (١/٣٦٩) (٣٤٩٧) قال: حدثنا عبدة بن سليمان.. وفي (١/٣٧٢) (٣٥٢٩) قال: حدثنا روح،قال: حدثنا حماد. و«البخاري» (٢/١٩١) قال: حدثنا محمد (هو ابن سلام) قال: أخبرنا الفزاري. وفي (٧/١٤٣) قال: حدثنا أبو نعيم، قال:حدثنا سفيان (الثوري) .و«مسلم «(٦/١١١) قال: حدثنا أبو كامل الجحدري، قال: حدثنا أبو عوانة. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا سفيان (ابن عيينة) (ح) وحدثنا شريح بن يونس، قال:حدثنا هشيم. (ح) وحدثني عبيد الله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة. (ح) وحدثنا محمد بن بشار،قال حدثنا محمد بن جعفر (ح) وحدثني محمد بن المثنى، قال: حدثنا وهب بن جرير، كلاهما عن شعبة. و«ابن ماجة» (٣٤٢٢) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر. و«الترمذي» (في الشمائل) (٢٠٨) قال: حدثنا علي بن حجر، قال:حدثنا ابن المبارك. و«النسائي» (٥/٢٣٧) قال: أنبأنا يعقوب بن إبراهيم، قال: حدثنا هشيم. وفي ٥/٢٣٧ قال:أخبرنا علي بن حجر، قال: أنبأنا عبد الله بن المبارك. و«ابن خزيمة» (٢٩٤٥) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ابن عيينة) عشرتهم-سفيان بن عيينة، وشعبة، وعبد الله بن المبارك، وسفيان الثوري، وعبدة بن سليمان، وحماد، ومروان بن معاوية الفزاري، وأبو عوانة، وهشيم، وعلي بن مسهر - عن عاصم الأحول.\n٢- وأخرجه أحمد (١/٢١٤ (١٨٣٨) .و«مسلم» ٦/١١١ قال: حدثني يعقوب الدورقي، وإسماعيل ابن سالم. و«الترمذي» ١٨٨٢، وفي الشمائل (٢٠٦) قال: حدثنا أحمد بن منيع. و«النسائي» (٥/٢٣٧) قال: أخبرنا زياد بن أيوب.\nخمستهم (أحمد بن حنبل، ويعقوب، وإسماعيل بن سالم، وأحمد بن منيع، وزياد) عن هشيم، قال: حدثنا عاصم الأحول، ومغيرة.\nكلاهما (عاصم الأحول، ومغيرة) عن الشعبي، فذكره.\n(*) رواية هشيم، والثوري: (ليس فيها من دلو) .\n(*) ورواية هاشم، ومعاذ، عن شعبة: «سقيت رسول الله -ﷺ-، من زمزم فشرب قائما، واستسقى وهو عند البيت» .\n(*) ورواية ابن المبارك، وعبدة، والفزاري، وأبي عوانة،وعلي بن مسهر، «سقيت رسول الله -ﷺ-، من زمزم فشرب، وهو قائم» .","vol":"3","page":436},{"text":"١٧٧٣ - () عبد الله بن عمر بن الخطاب -﵄- «أنَّ رسولَ الله -ﷺ- أمَرَ رَجُلًا من قُرَيشٍ في المُدَّةِ: أَنْ يَأْتِيَهُ بماءِ زَمْزَمْ إلى ⦗٤٣٧⦘ الحديبيةِ، فذهب به منه إلى المدينة» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وقد ذكر محب الدين الطبري في كتابه \" القرى لقاصد أم القرى \" عن ابن أبي حسين قال: كتب رسول الله ﷺ إلى سهيل بن عمرو \" إن جاءك كتابي هذا ليلًا فلا تصبح، وإن جاءك نهارًا فلا تمسين، حتى تبعث إلى بماء من ماء زمزم ... الحديث \" أخرجه أبو موسى المديني في تتمته. وأخرجه الأزرقي أيضًا في \" أخبار مكة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين علي الأصول، وأشار الشيخ الأرناؤوط حفظه الله إليه في كتاب «القرى لقاصد أم القرى» لمحب الدين الطبري - بنحوه - وللأزرقي في «أخبار مكة» .","vol":"3","page":436},{"text":"١٧٧٤ - (ت) عائشة -﵂- «كانت تَحْمل ماءَ زمزمَ وتُخْبِرُ أنَّ رسولَ الله -ﷺ- كان يَحْمِلُهُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٩٦٣) في الحج، باب رقم (١١٥)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٩٦٣) قال: حدثنا أبو كريب، قال: حدثنا خلاد بن يزيد الجعفي. قال: حدثنا زهير بن معاوية، عن هشام بن عروة، عن أبيه، فذكره.\nقلت: هذا الحديث إسناده جيد، لكنه غريب، كما قال أبو عيسى الترمذي في السنن (٣/٢٩٥)، فتدبر هذا جيدا.","vol":"3","page":437},{"text":"<span data-type=\"title\" id=toc-390>الفصل السابع: في أحاديث متفرقة</span>\n١٧٧٥ - (ت د) عائشة -﵂- قالت: «قلت: يا رسول الله ألا نَبني لَكَ بمنَى بَيتًا يُظِلُّك من الشمس؟ فقال: لا، إنما هو مُنَاخٌ لَمن سَبَقَ إليه» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) أخرجه الترمذي رقم (٨٨١) في الحج، باب ما جاء في أن منى مناخ من سبق، وأبو داود رقم (٢٠١٩) في المناسك، باب تحريم حرم مكة، وأخرجه أيضًا ابن ماجة رقم (٣٠٠٦) و(٣٠٠٧) في المناسك، باب النزول بمنى، والدارمي في السنن ٢ / ٧٣، في المناسك، باب كراهية البنيان بمنى، وأحمد في المسند ٦ / ١٨٧ و٢٠٦، والحاكم في المستدرك ١ / ٤٦٧ في الحج، باب منى مناخ من سبق، ومدار الحديث عندهم على مسيكة أم يوسف بن ماهك، وهي مجهولة الحال، ومع ذلك فقد حسنه الترمذي، وصححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٦/١٨٧) قال: ثنا عبد الرحمن بن مهدي (ح) وزيد ابن الحباب. وفي (٦/٢٠٦) قال: حدثنا وكيع. و«الدارمي» ١٩٤٣ قال: أخبرنا إسحاق. قال: حدثنا وكيع. و«أبو داود» (٢٠١٩) قال: حدثنا أحمد بن حنبل. قال: حدثنا عبد الرحمن بن مهدي. و«ابن خزيمة» ٣٠٠٦ قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا وكيع. وفي (٣٠٠٧) قال: حدثنا علي ابن محمد وعمرو بن عبد الله. قالا: حدثنا وكيع. و«الترمذي» ٨٨١ قال:حدثنا يوسف ابن عيسى ومحمد بن أبان. قالا: حدثنا وكيع. «ابن ماجة» ٢٨٩١ قال: حدثنا سلم بن جنادة قال: حدثنا وكيع.\nثلاثتهم (عبدد الرحمن بن مهدي، وزيد بن الحباب، ووكيع) عن إسرائيل، عن إبراهيم بن مهاجر، عن يوسف بن ماهك.، عن أمه مسيكة، فذكرته.\nقلت: مداره علي مسيكة أم يوسف بن ماهك، وهي مجهولة الحال كمعظم النساء الأوائل، والحديث محتمل لقرائن أخرى، والله أعلم.","vol":"3","page":437},{"text":"١٧٧٦ - (د) أبو واقد اللَّيثي - ﵁ - قال: سمعتُ رسولَ الله -ﷺ- يقول لأزواجِهِ في حجةِ الوداع: «هذه، ثم ظُهورُ الحُصْرِ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظهور الحصر): كناية عن لزوم البيت وترك الخروج.\n_________\n(١) رقم (١٧٢٢) في المناسك، باب فرض الحج، عن زيد بن أسلم عن ابن لأبي واقد عن أبيه، وفيه جهالة ابن أبي واقد، ولكن سماه أحمد في المسند ٥ / ٢١٨ فقال: عن واقد بن أبي واقد الليثي عن أبيه أن النبي ﷺ قال: ... وذكر الحديث، وإسناده صحيح، قال الحافظ في \" التهذيب \": وكذا سماه البخاري في \" تاريخه \" وصحح إسناده في \" الفتح \" ٤ / ٥٦٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٢١٨) قال:ثنا سعيد بن منصور. وفي (٥/٢١٩) قال:ثنا محمد بن النوشجان، وهو أبو جعفر السويدي. وأبو داود ١٧٢٢ قال: ثنا النفيلي - ثلاثتهم - عن زيد ابن أسلم، عن واقد بن أبي واقد الليثي، فذكره.\n(*) في رواية محمد بن النوشجان: عن ابن أبي واقد.\n(*) وفي رواية النفيلي: عن ابن لأبي واقد الليثي.\nقلت: صحيح الحافظ إسناده. الفتح (٤/٦٢) .","vol":"3","page":438},{"text":"١٧٧٧ - (خ) إبراهيم -﵀- عن أبيه عن جده «أنَّ عمرَ (١) أذِنَ لأزواج النَّبيِّ -ﷺ- في آخرِ حَجَّةٍ حَجَّها يعني: في الحج وبَعَثَ مَعَهنُّ عبدَ الرحمن يعني: ابن عوف وعُثمانَ بنَ عَفانَ» .\nقال الحميديُّ: هكذا أخرجه البخاري، قال: قال لي أحمد بن محمد: حدثنا إبراهيم عن أبيه عن جده.\nقال الحميديُّ: قال أبو بكر البرقاني: هو إبراهيم بن عبد الرحمن بن عوف، وفي هذا نظر (٢) .\n_________\n(١) هو عمر بن الخطاب ﵁.\n(٢) البخاري تعليقًا ٤ /٦١ في الحج، باب حج النساء.\nقال الحافظ في \" الفتح \" ٤ / ٦٢ كذا أورده مختصرًا، ولم يستخرجه الإسماعيلي ولا أبو نعيم، ونقل ⦗٤٣٩⦘ الحميدي عن البرقاني أن إبراهيم: هو ابن عبد الرحمن بن عوف. قال الحميدي: وفيه نظر، ولم يذكره أبو مسعود. اهـ. والحديث معروف، وقد ساقه ابن سعد والبيهقي مطولًا، وجعل مغلطاي تنظير الحميدي راجعًا إلى نسبة إبراهيم، فقال: مراد البرقاني بإبراهيم: جد إبراهيم المبهم في رواية البخاري، فظن الحميدي أنه عين إبراهيم الأول، وليس كذلك، بل هو جده؛ لأنه إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف. وقوله (أي البخاري): \" وقال لي أحمد بن محمد \" أي ابن الوليد الأزرقي، وقوله \" أذن عمر \" ظاهره: أنه من رواية إبراهيم بن عبد الرحمن بن عوف عن عمر ومن ذكر معه، وإدراكه لذلك ممكن، لأن عمره إذ ذاك كان أكثر من عشر سنين، وقد أثبت سماعه من عمر: يعقوب بن أبي شيبة وغيره، لكن روى ابن سعد هذا الحديث عن الواقدي عن إبراهيم بن سعد عن أبيه عن جده عن عبد الرحمن بن عوف قال \" أرسلني عمر \" لكن الواقدي لا يحتج به، فقد رواه البيهقي من طريق عبدان وابن سعد أيضًا عن الوليد بن عطاء بن الأغر المكي كلاهما عن إبراهيم بن سعد مثلما قال الأزرقي. ويحتمل أن يكون إبراهيم حفظ أصل القصة، وحمل تفاصيلها عن أبيه، فلا تتخالف الروايتان، ولعل هذا هو النكتة في اقتصار البخاري على أصل القصة دون بقيتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٤/٦١) باب حج النساء.\nقال الحافظ: لم يستخرجه الأسماعيلي ولا أبو نعيم، وقد ساقه ابن سعد والبيهقي موصولا. الفتح (٤/٦٢) .","vol":"3","page":438},{"text":"١٧٧٨ - (ت) عبد الله بن عمر -﵄- أنَّ رَجلًا قال لرسول الله -ﷺ-: «مَنِ الحاجُّ؟ قال: الشَّعِثُ التَّفِلُ، قال: وأَيُّ الحجَّ أفضلُ؟ قال: العَجُّ والثَّجُّ، قال: وما السبيلُ؟ قال: الزَّادُ والراحِلَةُ» . أخرجه الترمذي (١) . ⦗٤٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشعث): البعيد العهد بتسريح شعره وغسله.\n(التفل): التارك للطيب واستعماله.\n(العج): رفع الصوت بالتلبية.\n(الثج): سيلان دماء الهدي.\n_________\n(١) رقم (٣٠٠١) في التفسير، باب ومن سورة آل عمران، وأخرجه أيضًا ابن ماجة رقم (٢٨٩٦) في المناسك، باب ما يوجب الحج، والبغوي في \" شرح السنة \". وفي سنده إبراهيم بن يزيد الخوزي المكي وهو متروك كما قال الحافظ في \" التقريب \". وقال الترمذي: هذا الحديث لا نعرفه إلا من حديث إبراهيم بن يزيد الخوزي المكي، وقد تكلم بعض أهل العلم في إبراهيم بن يزيد من قبل حفظه، أقول: ولكن للحديث شواهد يرتقي بها إلى درجة الحسن، منها ما رواه الترمذي وابن ماجة والحاكم والبيهقي من حديث أبي بكر الصديق ﵁، واستغربه الترمذي. انظر \" تلخيص الحبير \" للحافظ ابن حجر ٢ / ٢٣٩، ٢٤٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (٢٨٩٦) قال: حدثنا هشام بن عمار، قال: حدثنما مروان ابن معاوية (ح) وحدثنا علي بن محمد، وعمرو بن عبد الله، قالا: حدثنا وكيع. «الترمذي» ٨١٣ قال: حدثنا يوسف بن عيسى، قال: حدثنا وكيع. وفي (٢٩٩٨) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق.\nثلاثتهم- عن إبراهيم بن زيد المكي، عن محمد بن عباد بن جعفر المخزومي فذكره.\nقلت: مداره علي إبراهيم بن يزيد المكي تركوه. قال أبو عيسى الترمذي: لا نعرفه إلا من حديثه.","vol":"3","page":439},{"text":"١٧٧٩ - () أبو هريرة - ﵁ - أنَّ رجلًا قال لرسول الله -ﷺ-: «عليَّ حَجَّةُ الإسلام، وعليَّ دَينٌ؟ قال: اقضِ دَيْنَكَ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أقف عليه في الأصول ولا غيرها.","vol":"3","page":440},{"text":"١٧٨٠ - (خ) ثمامة بن عبد الله بن أنس قال: «حَجَّ أنَسٌ -﵁- على رَحْلٍ، ولم يكن شَحيحًا، وحَدَّثَ أَنَّ النبيَّ -ﷺ- حجَّ على رَحْلٍ وكانت زامِلَتَهُ» (١) . أخرجه البخاري (٢) . ⦗٤٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرحل): السرج الذي يركب به على الإبل، ويجوز أنه أراد به القتب، يعني: أنه حج راكبًا على قتب أو كور، وأنه لم يحج في محمل ولا ما يجري مجراه.\n_________\n(١) قال الحافظ في \" الفتح \": أي الراحلة التي ركبها، وهي وإن لم يجر لها ذكر، لكن دل عليها ذكر الرحل، والزاملة: البعير الذي يحمل عليه الطعام والمتاع، من الزمل وهو الحمل، والمراد: أنه لم تكن معه زاملة تحمل طعامه ومتاعه، بل كان ذلك محمولًا معه على راحلته وكانت هي الراحلة والزاملة.\n(٢) تعليقًا ٣ / ٣٠١ في الحج، باب الحج على الرحل. قال البخاري: حدثنا محمد بن أبي بكر، هو المقدمي، حدثنا يزيد بن زريع، حدثنا عزرة بن ثابت عن ثمامة بن عبد الله بن أنس قال: حج أنس ... الخ.\nقال الحافظ في \" الفتح \": كذا وقع في رواية أبي ذر، ولغيره: وقال محمد بن أبي بكر، وقد وصله الإسماعيلي قال: حدثنا أبو يعلى والحسن بن سفيان وغيرهما قالوا: حدثنا محمد بن أبي بكر به.\nقال الحافظ: ورجال هذا الإسناد كلهم بصريون. وقد أنكره علي بن المديني لما سئل عنه، فقال: ليس هذا من حديث يزيد بن زريع، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: علقه البخاري (٣/٣١٠) باب الحج على الرحل. قال الحافظ: وصله الأسماعيلي عن أبي يعلى والحسن بن سفيان ورجاله بصريون، وقد أنكره علي بن المديني لماسئل عنه، فقال: ليس هذا حديث يزيد بن زريع، والله أعلم.","vol":"3","page":440},{"text":"١٧٨١ - (ط) مالك بن أنس بلَغهْ: «أَنَّ عُثمانَ بن عفانَ -﵁- كان إذا اعتمَرَ رُبما لم يَحطُطْ عن راحلَتهِ حتَّى يرجع» أَخرجَهُ الموطأ (١) .\n_________\n(١) ١ / ٣٤٧ في الحج، باب جامع ما جاء في العمرة بلاغًا، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ (١/٣٤٧) باب جامع ماجاء في العمرة، بلاغا.","vol":"3","page":441},{"text":"١٧٨٢ - (خ م ط د) عبيد بن جريج قال لعبد الله بن عمر -﵄-: «رَأيتكَ تَصنَعُ أربعًا لم أرَ أحدًا من أَصحابك يَصنعها (١)؟ قال: ما هي يا ابنَ جُرَيجٍ؟ قال: رأيتُك لا تمسُّ من الأركان إلا اليمانِيَّيْنِ (٢)، ⦗٤٤٢⦘ ورأَيتُك تَلْبَسُ النِّعالَ السِّبتيةَ، ورأَيتك تَصبغُ بالصفرَةِ، ورأيتُك إذا كنتَ بمكةَ أَهَلَّ النَّاسُ إذا رَأوُا الهلالَ، ولم تُهِللْ حتى يكونَ يومُ التروية؟ فقال عبد الله بن عمر: أَمَّا الأركانُ، فإني لم أَرَ رسولَ الله -ﷺ- يَمسُّ إلا اليمانِيَّينِ، وأمَّا النِّعالُ السِّبتيةُ، فإني رأيت رسول الله -ﷺ- يَلْبَسُ النعالَ التي ليس فيها شَعرٌ، ويتوضأُ فيها (٣)، فأنا أُحبُّ أن ألبَسها، وأما الصفرةُ، فإني رأيتُ رسولَ الله -ﷺ- يَصْبُغُ بِهِا، فأنا أُحِبُّ أن أَصبغَ بها، وأما الإهلالُ، فإني لم أَرَ رسولَ الله -ﷺ- يُهِلُّ حتى تَنْبعِثَ بهِ رَاحِلتُهُ» . أخرجه البخاري ومسلم والموطأ وأبو داود (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السبتية): النعال السبتية: التي لا شعر عليها، كأن شعرها قد سبت عنها، أي: حلق وأزيل، وقيل: هي منسوبة إلى السبت، وهي جلود البقر المدبوغة بالقرظ.\n_________\n(١) قال النووي في \" شرح مسلم \": قال المازري: يحتمل أن مراده: لا يصنعها غيرك مجتمعة، وإن كان يصنع بعضها.\n(٢) قال العلماء: ويقال للركنين الآخرين اللذين يليان الحجر - بكسر الحاء -: الشاميان لكونهما بجهة الشام، قالوا: فاليمانيان باقيان على قواعد إبراهيم ﷺ، بخلاف الشاميين، فلذلك لم يستلما واستلم اليمانيان لبقائهما على قواعد إبراهيم ﵇، ثم إن العراقي من اليمانيين اختص بفضيلة أخرى، وهي الحجر الأسود، فاختص لذلك مع الاستلام بتقبيله، ووضع الجبهة عليه، بخلاف اليماني. والله أعلم.\nقال القاضي: وقد اتفق أئمة الأمصار والفقهاء اليوم على أن الركنين الشاميين لا يستلمان، وإنما كان الخلاف في ذلك العصر الأول من بعض الصحابة وبعض التابعين ﵃. ثم ذهب، قاله النووي.\n\n(٣) قال النووي في \" شرح مسلم \": معناه: يتوضأ ويلبسها ورجلاه رطبتان.\n(٤) أخرجه البخاري ١ / ٢٣٤ و٢٣٥ في الوضوء، باب غسل الرجلين في النعلين، ومسلم رقم (١١٨٧) في الحج، باب الإهلال من حيث تنبعث الراحلة، والموطأ ١ / ٣٣٣ في الحج، باب جامع العمرة، وأبو داود رقم (١٧٧٢) في المناسك، باب وقت الإحرام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه مالك (الموطأ) (٢٢٠) . و«الحميدي» (٦٥١) قال: حدثنا سفيان، قال: حدثنا محمد بن عجلان. و«أحمد» ١٧٢ (٤٦٧٢) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٦٦) (٥٣٣٨) قال: قرأت على عبد الرحمن مالك. (ح) وحدثنا عبد الرزاق، قال: حدثنا مالك. وفي (٢/. ١١٠) (٥٨٩٤) قال: حدثنا إسحاق بن عيسى، قال: أخبرني مالك، في (٢/ ١٣٨) (٦٢٢٥م) قال: حدثنا يعقوب قال: حدثنا أبي، عن ابن إسحاق. و«البخاري» (١/٥٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي ٧/١٩٨ قال: حدثنا عبد الله بن مسلمة، عن مالك. و«مسلم» (٤/٩) قال: حدثنا يحيى بن يحيى، قال: قرأت علي مالك. و«أبو داود» ١٧٧٢ قال: حدثنا القعنبي، عن مالك. و«ابن ماجة» ٣٦٢٦ قال حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن عبيد الله ابن عمر. و«الترمذي في الشمائل (٧٨) قال: حدثنا إسحاق بن موسى الأنصاري، قال: أنبأنا معن، قال: أنبأنا مالك. و«النسائي) (١/٨٠ و٥/٢٣٢)، وفي (الكبرى) (١١٧) قال: أخبرنا محمد بن العلاء، قال: حدثنا ابن إدريس، عن عبيد الله ومالك، وابن جريج. وفي (٥/١٦٣) قال: أخبرنا محمد بن العلاء، قال: أنبأنا ابن إدريس، عن عبيد الله، وابن جريج، وابن إسحاق، ومالك بن أنس. و«ابن خزيمة» ١٩٩ قال: حدثنا عبد الجبار بن العلاء، وقال حدثنا سفيان، قال: حدثنا محمد بن عجلان. خمستهم (مالك، ومحمد بن عجلان، وعبيد الله بن عمر، وابن جريج، وابن إسحاق) عن سعيد بن أبي سعيد المقبري. ٢- وأخرجه مسلم ٤/٩ قال: حدثني هارون بن سعيد الأيلي. و«ابن خزيمة» ٢٦٩٦ قال: حدثنا أحمد بن عبد الرحمن بن وهب. كلاهما (هارون بن سعيد، وأحمد بن عبد الرحمن) عن ابن وهب، قال: حدثني أبو صخر، عن ابن قسيط.\n٣- وأخرجه النسائي ٨/١٨٦ قال: قال: أخبرنا يحيى بن حكيم، قال: حدثنا أبو قتيبة، قال: حدثنا عبد الرحمن بن عبد الله بن دينار، عن زيد بن أسلم.\nثلاثتهم (سعيد بن أبي سعيد المقبري، ويزيد بن قسيط، وزيد بن أسلم) عن عبيد بن جريج، فذكره.\n(*) في رواية يحيى، عن عبيد الله: قال: حدثني سعيد بن أبي سعيد، عن جريج، أو ابن جريج، ولم ينسبه.\n(*) في رواية يزيد بن قسيط: عن عبيد بن جريج، قال: حججت مع عبد الله بن عمر بن الخطاب بين حجة وعمرة أثنتي عشرة مرة. قال: قلت له: يا أبا عبد الرحمن، لقد رأيت منك أربع خصال ... فذكر الحديث، وقال رأيتك إذا أهللت، فدخلت العرش، قطعت التلبية قال: صدقت يا ابن جريج، خرجت مع رسول الله فلما دخل العرش، قطع التلبية. فلا تزال تلبيتي حتى أموت.» .","vol":"3","page":441},{"text":"١٧٨٣ - (خ) نافع - مولى ابن عمر أنَّ ابْنَ عمر -﵄ ⦗٤٤٣⦘ قال: «إنَّ رسولَ الله -ﷺ- كان ينزل بذي الحُلَيفَةِ - حين يعتمرُ، وفي حَجَّتهِ [حين حج]- تَحْتَ سَمُرَةٍ في موضع المسجد الذي بذي الحليفةِ، وكان إذا رجع من غَزْوٍ، وكان في تلك الطريق، أو حجٍّ أو عمرةٍ: هَبَطَ بَطْنَ وادٍ فإذا ظَهرَ من بَطْنِ وادٍ أناخَ بالبطحاء التي على شَفِيرِ الوادي الشَّرقِيَّةِ، فَعرَّسَ ثَمَّ حتَّى يُصْبحَ، لَيْسَ عند المسجد الذي بحجارةٍ، ولا على الأكمةِ التي عليها المسجد، كان ثَمَّ خليجٌ يصَلِّي عبدُ الله عنده، في بطنه كُثُبٌ كان رسولُ الله -ﷺ- ثَمَّ يُصَلِّي، فَدَحَا السيلُ فيه بالبطْحَاءِ حتى دَفنَ ذلك المكان الذي كان عبدُ الله يصلِّي فيه، قال نافعٌ: وإن عبد الله بن عمر حدَّثَهُ: أنَّ رسولَ الله -ﷺ- صَلَّى جَنبَ المسجد (١) الصغير الذي دون المسجد الّذي بِشَرَفِ الرَّوْحَاء (٢)، وقد كان عبدُ الله يَعْلمُ المكانَ الذي صَلَّى فيه النبيُّ -ﷺ-، تَنزِلُ ثَمَّ (٣) عن يمينك حين تقومُ في المسجد وتصلِّي، وذلك المسجد على حافّةِ الطريق اليُمنى، ⦗٤٤٤⦘ وأنتَ ذاهبٌ إلى مكة، بينه وبين المسجد الأكبر: رَمْية بِحَجَرٍ أونحوُ ذلك.\nوإنَّ ابن عمر كان يُصَلِّي إلى العِرْق (٤) الذي عند مُنْصَرَفِ الرَّوحَاء، وذلك العِرْقُ انتهاءُ طَرَفِهِ على حَافَّةِ الطريق دون المسجد الذي بينه وبين المُنصَرفِ وأنتَ ذاهب إلى مَكَّةَ، وقد ابتنيَ ثَمَّ مَسجدٌ، فلم يكن عبدُالله يُصَلِّي في ذلك المسجد، كان يتركُهُ عن يَسارِهِ وراءه، ويُصَلِّي أمامَهُ إلى العرقِ نَفْسِهِ، وكان عبد الله يَروح من الروحاء، فلا يصلِّي الظهر حتى يأتيَ ذلك المكان، فيصلِّي فيه الظهر، وإذا أقبَلَ من مكة، فإن مَرَّ به قبلَ الصبح بساعةٍ أو من آخرِ السَّحرِ: عرَّسَ حتَّى يُصَلِّي بها الصبح، وإنَّ عبد الله حَدَّثهُ: أَنَّ النبيَّ -ﷺ- كان يَنزِلُ تَحْتَ سَرحةٍ ضَخْمَةٍ دونَ الرُّوَيثَةِ عن يمين الطريق، وَوُجاهَ الطريق في مكانٍ بَطْح [سهل] حين يُفضي في أَكَمةٍ دُوينَ بَرِيدِ الرُّوَيثَةِ بِميلَينِ، وقد انكسر أعلاها فَانثنى في جوفها وهي قائمةٌ على ساق، وفي سَاقِها كُثُبٌ كثيرةٌ، وإنَّ عبد الله بن عمر حدَّثَهُ: أنَّ النبيَّ -ﷺ- صَلَّى في طَرَفِ تَلْعةٍ تَمضي وراءَ العَرْج، وأنتَ ذاهبٌ إلى هَضْبةٍ عند ذلك المسجد قَبْرَانِ أو ثلاثةٌ، على القبور رضمٌ مِن حجارةٍ عن يمين الطريق عند سَلَماتِ الطريق، بين أولئك السلماتِ كان عبدُ الله يَروحُ من العَرْج بعد أن تَميلَ ⦗٤٤٥⦘ الشمسُ بالهاجِرَةِ، فيُصَلِّي الظهرَ في ذلك المسجد، وإنَّ عبد الله بنَ عمر حَدَّثهُ: أَنَّ رسولَ الله -ﷺ- نَزَلَ عند سَرَحاتٍ بِكُراعٍ هرشَى، عند يسار الطريق في مَسِيلِ دونَ هَرْشَى، ذلك المسيلُ لاصقٌ بكُراع هَرشى، بينه وبين الطريق قَريبٌ من غَلْوَةٍ، وكان عبد الله يُصَلِّي إلى سَرْحَةٍ هي أقْرَبُ السَّرَحاتِ إلى الطريق، وهي أَطْوَلُهنَّ. وإنَّ عبد الله بنَ عمر حَدثهُ: أنَّ النبيَّ -ﷺ- كان يَنْزِلُ في المسيل الذي في أدنى مَرِّ الظَّهرانِ قِبلَ المدينةَ حينَ تنزل (٥) من الصَّفراء وأنت (٦) تنْزِلُ في بَطْنِ ذلك المسيل عن يسار الطريق، وأنت ذاهبٌ إلى مكَة ليس بين منزلِ رسول الله -ﷺ- وبين الطريق إلا رَميةٌ بِحَجَرٍ، وإنَّ عبد الله [بن عمر] حَدَّثَهُ: أنَّ النبي -ﷺ- كان يَنْزِلُ بذي طُوَى، ويَبيتُ حتى يُصبحَ، يُصلِّي الصُّبح حين يَقدَمُ مَكَّةَ، ومَصَلَّى رسولِ الله -ﷺ-[ذلك] على أَكَمةٍ غَليظَةٍ، ليس في المسجد الذي بُني ثَمَّ، ولكن أسفلَ من ذلك على أكَمةٍ غَليظةٍ، وإنَّ عبد الله حدَّثَهُ: أنَّ النبيَّ -ﷺ- استقبلَ فُرْضَتي الجبَلِ الذي بينه وبين الجبل الطويل نحو الكعبة، فَجَعَلَ المسجدَ الذي بُني ثمَّ يسارَ المسجد بطرَف الأكمَةِ، ومصلّى النبي -ﷺ- أسفَلَ منه على الأكمةِ السَّودَاء، تَدَعُ من الأكمةِ عَشْرة أذْرُعٍ أو نحوها، ثم تصلِّي مُستقبل ⦗٤٤٦⦘ الفُرْضَتَيْنِ من الجبل الذي بينك وبين الكعبة» . هذه رواية البخاري.\nوأخرج مسلم منها الفصلين الآخرين في النزول بذي طُوَى واستقبال الفُرَضتينِ.\nوأَخرج البخاري من حديث موسى بن عُقْبَةَ قال: «رأيتُ سالمَ بنَ عبد الله يَتحرَّى أمَاكِنَ من الطَّريقِ فَيصلِّي فيها، ويُحدِّثُ: أَنَّ أَباه كان يُصَلِّي فيها، وأنَّه رأى النبيَّ -ﷺ- يُصَلِّي في تلْكَ الأمكنَةِ، وسألت سالمًا؟ فلا أعْلَمُ إلا أنَّه وافَقَ نَافعًا في الأمكِنةِ كلِّها، إلا أنهما اختلفا في مسجدٍ بشرفِ الروحاء» .\nهذا الحديث ذكره الحميديُّ في المتفق بين البخاري ومسلم، وذكر أنَّ مسلمًا لم يُخرِّج منه إلا الفصلين الآخرين، وحيث لم يُخَرِّج منه مسلم غيرهما لم نُثبت له علامَة، وأشرنا إلى ما أخرج منه كما ذكر الحميديُّ (٧) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شفير): كل شيء: حرفه وطرفه، كجانب الوادي وغيره، وكذا شفا كل شيء: حرفه. ⦗٤٤٧⦘\n(خليج): الخليج: جانب النهر، كأنه مختلج منه، أي مقطوع.\n(فعرَّس): التعريس: نزول المسافر آخر الليل نزلة للاستراحة أو النوم.\n(كثب): جمع كثيب، وهو ما اجتمع من الرمل، وارتفع.\n(فدحا): دحا السيل فيه بالبطحاء: أي د فع ورمى إليه بحصى الحصباء، وبسطها فيه حتى خفي.\n(بشرف الروحاء): هو ما ارتفع من ذلك المكان، والروحاء موضع في ذلك المنزل.\n(العرق) من الأرض: سبخة تنبت الطرفاء.\n(سرحة): السرحة: الشجرة الطويلة.\n(الرويثة): موضع في طريق مكة من المدينة.\n(بريد): البريد: المسافة من الأرض مقدرة، يقال: إنها فرسخان، وقيل: أربعة فراسخ، وسيجيء مشروحًا في كتاب الصلاة مستقصى.\n(هضبة): الهضبة: الرابية الملساء القليلة النبات.\n(رضم): حجارة مجتمعة، وجمعها رضام، وواحد الرضم: رضمة.\n(سَلَمَات): السلمات: شجر، واحدها: سَلَمة، وجنسها السَّلم. ⦗٤٤٨⦘\n(غَلْوة): يقال: غلا الرجل بسهمه غَلْوًا: إذا رمى به أقصى الغاية وكل مرماة: غلوة.\n(كراع هَرشى): هَرشى: مكان، وكراعه: طرفه.\n(فُرْضتي الجبل): الفُرضَة: ما انحدر من وسط الجبل، وتسمى مَشَّرعة النهر: فُرضَة.\n(بطح) البطح: المتسع من الأرض.\n(تَلْعة) التلعة: كالرابية، وقيل: هو منخفض من الأرض، فهو من الأضداد.\n_________\n(١) في نسخ البخاري المطبوعة: حيث المسجد.\n(٢) قال الحافظ في \" الفتح \" ١ / ٤٧٠: هي قرية جامعة على ليلتين من المدينة، وهي آخر السيالة للمتوجه إلى مكة، والمسجد الأوسط: هو في الوادي المعروف الآن بوادي بني سالم، وفي الأذان من \" صحيح مسلم \" أن بينهما ستة وثلاثين ميلًا.\n(٣) في نسخ البخاري المطبوعة: تقول ثم. قال الحافظ في \" الفتح \": قوله: يقول ثم عن يمينك، قال القاضي عياض: هو تصحيف، والصواب \" بعواسج عن يمينك \". قلت (القائل ابن حجر): توجيه الأول ظاهر، وما ذكره إن ثبتت به رواية فهو أولى، وقد وقع التوقف في هذا الموضع قديمًا، فأخرجه الإسماعيلي بلفظ: يعلم المكان الذي صلى، قال: فيه هنا لفظة لم أضبطها \" عن يمينك \" الحديث.\n(٤) أي عرق الظبية، وهو واد معروف، قاله الحافظ في \" الفتح \".\n(٥) في نسخ البخاري المطبوعة: حين يهبط.\n(٦) في نسخ البخاري المطبوعة: من الصفراوات.\n(٧) البخاري ١ /٤٦٩ و٤٧٠ و٤٧١ في المساجد، باب المساجد التي على طرق المدينة، وأخرجه مسلم مختصرًا رقم (١٢٦٠) في الحج، باب استحباب المبيت بذي طوى عند إرادة دخول مكة، وأحمد في المسند ٢ / ٨٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٨٧ (٥٦٠١، ٥٦٠٠، ٥٥٩٩، ٥٥٩٨، ٥٥٩٧، ٥٥٩٦) قال: قرأت علي أبي قرة موسى بن طارق. و«البخاري» ١/١٣٠ قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أنس بن عياض. و«مسلم» ٤/٦٣، ٦٢ قال: حدثنا محمد بن إسحاق المسيبي، قال: حدثني أنس، يعني ابن عياض. و«النسائي» ٥/١٩٩) قال: أخبرنا عبدة بن عبد الله، قال: أنبأنا سويد، قال: حدثنا زهير.\nثلاثتهم-موسى بن طارق، وأنس بن عياض، وزهير بن معاوية- عن موسى بن عقبة، عن نافع، فذكره","vol":"3","page":442},{"text":"<span data-type=\"title\" id=toc-391>الباب الرابع عشر: في حج رسول الله ﷺ وعمرته</span>، وفيه فصلان\nالفصل الأول: في عدد حجاته وعمره ووقتهما\n١٧٨٤ - (ت) جابر بن عبد الله -﵄- «أنَّ النبي -ﷺ- حَجَّ ثَلاثَ حِجَجٍ: حَجَّتَينِ قبل أَن يُهَاجِرَ، وحَجة بعد ما هاجَر معها عُمرةٌ، فساق ثلاثًا وستين بَدَنَة، وجاء عليٌّ من اليمن بيقيَّتها، فيها جَملٌ في أنفِهِ بُرَةٌ من فِضَّةٍ، فَنَحرها، فَأمَرَ رسولُ الله -ﷺ- مِنْ كَلِّ بَدنَةٍ بِبَضْعةٍ فَطُبِختْ، وشَرِبَ من مَرَقِها» . أخرجه الترمذي (١) . ⦗٤٥٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ببضعة): البضعة: القطعة من الشيء.\n_________\n(١) رقم (٨١٥) في الحج، باب ما جاء كم حج النبي ﷺ، وأخرجه أيضًا ابن ماجة رقم (٣٠٧٦) في المناسك، باب حجة رسول الله ﷺ، وفي سنده زيد بن حباب وهو صدوق يخطيء في حديث سفيان الثوري وروايته هنا عن الثوري.\nقال الترمذي: هذا حديث غريب من حديث سفيان، لا نعرفه إلا من حديث زيد بن حباب، ورأيت عبد الله بن عبد الرحمن - يعني الدارمي - روى هذا الحديث في كتبه عن عبد الله بن أبي زياد، وسألت محمدًا - يعني البخاري - عن هذا؟ فلم يعرفه من حديث الثوري عن جعفر بن محمد عن أبيه عن جابر عن النبي ﷺ، ورأيته لا يعد هذا الحديث محفوظًا. وقال: إنما يروى عن أبي إسحاق عن مجاهد مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف معلول: أخرجه ابن ماجة ٣٠٧٦ قال: حدثنا القاسم بن محمد بن عباد المهلبي، قال: حدثنا عبد الله بن داود. و«الترمذي» ٨١٥، و«ابن خزيمة» ٣٠٥٦ قالا: حدثنا عبد الله بن الحكم بن أبي زياد القطواني الكوفي، قال: حدثنا زيد بن الحباب. و«ابن خزيمة» ٣٠٥٦ أيضا قال: حدثنا أحمد بن يحيى الصدفي، قال: حدثنا زيد.\nكلاهما (عبد الله بن داود، وزيد) قالا: حدثنا سفيان الثوري، عن جعفر بن محمد، عن أبيه، فذكره.\nقال أبو عيسى الترمذي: هذا حديث غريب من حديث سفيان، ولا نعرفه إلا من حديث زيد بن الحباب، وسألت محمدا-يعني البخاري- عنه؟ فلم يعرفه من حديث الثوري عن جعفر بن محمد عن أبيه. ورأيته لا يعد هذا الحديث محفوظَا. وقال: إنما يروى عن أبي إسحاق عن مجاهد مرسلا.","vol":"3","page":449},{"text":"١٧٨٥ - (خ م ت د) عروة بن الزبير بن العوام -﵄- قال: «كنتُ أَنا وابنُ عمر مُستَنِدَيْنِ إلى حُجرَةِ عائشةَ -﵂-، وإنَّا لَنَسْمَعُ ضَرْبَهَا بالسِّواك تَستَنُّ، قال: فقلت: يا أَبا عبد الرحمن، اعْتَمَرَ النبيُّ -ﷺ- في رَجَبٍ؟ قال: نعم، فقلت لعائشةَ أي أَمَتَاهُ: ألا تسمعين ما يقول أبو عبد الرحمن؟ قالت: وما يقول؟ قلتُ: يقول: اعَتَمرَ النبيُّ -ﷺ- في رَجَب، فقالت: يَغْفِرُ الله لأبي عبد الرحمن، لَعَمْري ما اعْتَمَرَ في رَجَب (١)، ومَا اعْتمرَ مِنْ عُمْرةٍ إلا وإنَّهُ لَمَعَهُ، قال: وابنُ عمر يَسْمَعُ، ما قال: لا، ولا: نَعَمْ، سَكَتَ.\nوفي رواية مجاهد بن جَبرٍ قال: «دَخَلتُ أنا وعُروةُ المسجدَ، فإذا ابْنُ عُمَرَ جَاِلِسٌ إلى جَنْبِ حُجرَةِ عائشةَ، وإذا أناسٌ يُصلُّونَ في المسجد صَلاة الضُّحَى، قال: فَسألناهُ عن صلاتهم؟ فقال: بِدعَةٌ (٢)، ثم قال له: كم اعتمرَ ⦗٤٥١⦘ رسولُ الله -ﷺ-؟ قال: أرْبَعٌ (٣)، إحداهُنَّ في رَجَب، فكَرِهنا أن نَرُدَّ عليه، قال: وسَمِعنَا اسْتِنانَ عَائِشَةَ أُمِّ المؤمنين في الحجرة، فقال عُروةُ: يا أُمَّ المؤمنين، ألا تَسمَعِينَ ما يقول أبو عبد الرحمن؟ قالت: وما يقول؟ قال: يقول: إنَّ رسولَ الله -ﷺ- اعْتمرَ أَرْبَعَ عُمرَاتٍ، إحْدَاهُنَّ في رَجَبٍ، فقالت: يَرْحَمُ الله أبا عبد الرحمن، ما اعْتمرَ [عُمرةً] إلا وهو شَاهِدُهُ، وما اعتمرَ في رَجبٍ قطٌّ» . هذه رواية البخاري ومسلم.\nوفي رواية الترمذي: عن عُرْوةَ مُختصَرًا، قال: «سُئِلَ ابْنُ عمرَ: في أيِّ شَهرٍ اعْتمَرَ رسولُ الله -ﷺ-؟ فقال: في رجبٍ، فقالت عائِشَةُ: ما اعتمرَ رسولُ الله -ﷺ- إلا وهو معه - تعني ابنَ عُمَر - وما اعْتَمَرَ في شَهْرِ رجبٍ قطُّ» . ⦗٤٥٢⦘\nوفي أُخرى له عن مُجَاهدٍ: أنَّ ابنَ عمر قال: إنَّ النبيَّ -ﷺ- اعْتَمَرَ أَربعًا، إحداهن في رجبٍ، لم يزدْ على هذا» .\nوفي رواية أبي داود: عن مجاهد قال: «سُئِلَ ابنُ عمر: كم اعتمر رسولُ الله -ﷺ-؟ قال: عُمْرَتيْنِ، فَبَلَغَ ذلك عائشةَ، فقالت: لقد علِمَ أنَّ رسولَ الله -ﷺ- اعتمر ثلاثًا، سوى التي قَرَنَها بحجَّةِ الوداع» .\nوفي أخرى له: عن عُرْوَةَ عن عائشة قالت: «إنَّ رسولَ الله -ﷺ- اعْتَمرَ عُمْرتينِ: عُمْرَةً في ذي القعدة، وعمرةً في شوال» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تستن): الاستنان: التسوك بالسواك.\n_________\n(١) قال النووي في \" شرح مسلم \": هذا دليل على جواز قول الإنسان: \" لعمري \" وكرهه مالك، لأنه من تعظيم غير الله تعالى، ومضاهاته بالحلف بغيره.\n(٢) قال النووي في \" شرح مسلم \": هذا قد حمله القاضي وغيره على أن مراده: أن إظهارها في المسجد والاجتماع لها هو البدعة، لا أن صلاة الضحى بدعة.\n(٣) كذا في رواية البخاري: \" أربع \" بالرفع، وفي \" صحيح مسلم \" \" أربع عمر \" بالنصب والإضافة.\nقال الحافظ في \" الفتح \": قوله: \" قال أربع \" كذلك للأكثر، ولأبي ذر \" قال: أربعًا \" أي: اعتمر أربعًا. قال ابن مالك: الأكثر في جواب الاستفهام مطابقة اللفظ والمعنى، وقد يكتفى بالمعنى، فمن الأول قوله تعالى: ﴿قال هي عصاي﴾ في جواب ﴿وما تلك بيمينك يا موسى﴾، ومن الثاني قوله ﵊: \" أربعين \" في جواب قولهم: \" كم يلبث؟ \" فأضمر \" يلبث \" ونصب به \" أربعين \" ولو قصد تكميل المطابقة لقال: \" أربعون \" لأن الاسم المستفهم به في موضع الرفع، فظهر بهذا أن النصب والرفع جائزان في مثل قوله: \" أربع \" إلا أن النصب أقيس وأكثر نظائر.\n\n(٤) أخرجه البخاري ٣ / ٤٧٨ في الحج، باب كم اعتمر النبي ﷺ، ومسلم رقم (١٢٥٥) في الحج، باب بيان عدد عمر النبي ﷺ وزمانهن، والترمذي رقم (٩٣٦) و(٩٣٧) في الحج، باب في عمرة رجب، وأبو داود رقم (١٩٩١) و(١٩٩٢) في المناسك، باب العمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد ٢/٧٢ (٥٤١٦) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أخبرنا حبيب (يعني المعلم) . وفي ٦/٥٥ قال: حدثنا يحيى، عن ابن جريج. وفي ٦/١٥٧ قال: حدثنا أبو عاصم، قال: أخبرنا ابن جريج و«مسلم» ٤/٦٠ قال: حدثنا هارون بن عبد الله، قال: أخبرنا محمد بن بكر البرساني، قال: أخبرنا ابن جريج. و«النسائي» في الكبرى «تحفة الأشراف» ٧٣٢١ عن عمران بن يزيد، عن شعيب بن إسحاق، عن ابن جريج. كلاهما (حبيب المعلم، وابن جريج) عن عطاء.\n٢- وأخرجه ابن ماجة (٢٩٩٨)، والترمذي (٩٩٣٦ قالا: حدثنا أبو كريب، قال: حدثنا يحيى بن آدم، عن أبي بكر بن عياش، عن الأعمش، عن حبيب بن أبي ثابت. كلاهما (عطاء، وحبيب،) عن عروة بن الزبير، فذكره.","vol":"3","page":450},{"text":"١٧٨٦ - (خ م ت د) قتادة قال: «سألتُ أنَسًا -﵁-: كم حَجَّ رسولُ الله -ﷺ-؟ قال: حَجَّ حَجَّة واحدة، واعتَمرَ أربعَ عُمَرٍ: عُمرَةً في ذي القعدة، وعُمرَةَ الحديبيَةِ، وعمرةً مع حَجَّته، وعمرةَ الجِعْرانة، إذ قَسَمَ غَنِيمةَ حُنينٍ» . هذه رواية الترمذي. ⦗٤٥٣⦘\nوفي رواية البخاري ومسلم: «أنَّ رسولَ الله -ﷺ- اعَتَمَرَ أربع عُمَر، كُلُّها في ذي القعدة. إلا التي مع حَجَّته (١): عمرة من الْحُدَيبية - أو زَمنَ الحديبية - في ذي القَعدة، وعمرةً من العام المقبل في ذي القَعدة، وعمرةً من جِعْرَانةَ، حيث قَسمَ غَنَائِمَ حُنينٍ في ذي القَعدة، وعمرةً في حَجَّته (٢)» . ⦗٤٥٤⦘\nولهما في أخرى بنحو رواية الترمذي.\nوفي رواية أبي داود مثل روايتهما الأَولى (٣) .\n_________\n(١) قوله: \" إلا التي اعتمر مع حجته \" قال القابسي: هذا الاستثناء كلام زائد. وصوابه: أربع عمر في ذي القعدة: عمرة من الحديبية ... الخ. وقد عدها في آخر الحديث، فكيف يستثنيها أولًا؟ . قال القاضي: والرواية عندي هي الصواب، وقد عدها بعد في الأربع آخر الحديث، فكأنه قال: في ذي القعدة، إلا التي اعتمر في حجته، ثم فسرها بعد ذلك؛ لأن عمرته التي مع حجته إنما أوقعها في ذي الحجة. إذا قلنا: إنه كان قارنًا أو متمتعًا. قاله الزركشي.\n(٢) قال النووي في \" شرح مسلم \": قوله: \" اعتمر النبي ﷺ - إلى قوله - وعمرة مع حجته \": وفي الرواية الأخرى: \" حج حجة واحدة، واعتمر أربع عمر \"، هذه رواية أنس. وفي رواية ابن عمر: \" أربع عمر إحداهن في رجب \"، وأنكرت ذلك عائشة ﵂، وقالت: \" لم يعتمر النبي ﷺ قط في رجب \"، فالحاصل من رواية أنس وابن عمر: اتفاقهما على أربع عمر، وكانت إحداهن: في ذي القعدة عام الحديبية، سنة ست من الهجرة، وصدوا فيها فتحللوا وحسبت لهم عمرة، والثانية: في ذي القعدة وهي سنة سبع، وهي عمرة القضاء، والثالثة: في ذي القعدة سنة ثمان، وهي عام الفتح، والرابعة: مع حجته، وكان إحرامها في ذي القعدة وأعمالها في ذي الحجة، وأما قول ابن عمر ﵄: \" إن إحداهن في رجب \" فقد أنكرته عائشة ﵂، وسكت ابن عمر حين أنكرته. قال العلماء: هذا يدل على أنه اشتبه عليه، أو نسي أو شك، ولهذا سكت عن الإنكار على عائشة، ومراجعتها بالكلام، هذا الذي ذكرته هو الصواب الذي يتعين المصير إليه. وأما القاضي عياض فقال: ذكر أنس: \" أن العمرة الرابعة كانت مع حجته \" فيدل على أنه كان قارنًا، قال: وقد رده كثير من الصحابة ﵃.\nقال: وقد قلنا: إن الصحيح أن النبي ﷺ كان مفردًا، وهذا يرد قول أنس، ⦗٤٥٤⦘ وردت عائشة قول ابن عمر: فحصل أن الصحيح: ثلاث عمر، قال: ولا يعلم للنبي ﷺ اعتمار إلا ما ذكرناه. قال: واعتمد مالك في الموطأ على أنهن ثلاث عمر، هذا آخر كلام القاضي، وهو قول ضعيف، بل باطل، والصواب: أنه ﷺ اعتمر أربع عمر، كما صرح به ابن عمر وأنس وجزما الرواية به، فلا يجوز رد روايتهما بغير جازم.\nوأما قوله: إن النبي ﷺ كان في حجة الوداع مفردًا لا قارنًا فليس كما قال، بل الصواب أن النبي ﷺ كان مفردًا في أول إحرامه، ثم أحرم بالعمرة فصار قارنًا، ولا بد من هذا التأويل، والله أعلم.\nقال العلماء: وإنما اعتمر النبي ﷺ هذه العمرة في ذي القعدة لفضيلة هذا الشهر، ولمخالفة الجاهلية في ذلك، فإنهم كانوا يرونه من أفجر الفجور كما سبق، ففعله ﷺ مرات في هذه الأشهر؛ ليكون أبلغ في بيان جوازه فيها، وأبلغ في إبطال ما كانت الجاهلية عليه. والله أعلم.\nوأما قوله: إن النبي ﷺ حج حجة واحدة، فمعناه: بعد الهجرة لم يحج إلا حجة واحدة، وهي حجة الوداع سنة عشر من الهجرة. اهـ.\n\n(٣) أخرجه البخاري ٣ / ٤٧٨ في الحج، باب كم اعتمر النبي ﷺ، وفي الجهاد، باب من قسم الغنيمة في غزوة وسفره، وفي المغازي، باب غزوة الحديبية، ومسلم رقم (١٢٥٣) في الحج، باب بيان عدد عمر النبي ﷺ وزمانهن، والترمذي رقم (٨١٥) في الحج، باب ما جاء كم حج النبي ﷺ، وأبو داود رقم (١٩٩٤) في المناسك، باب العمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٤٥) قال: ثنا عفان، ثنا همام عن قتادة، فذكره وأخرجه البخاري عن حسان بن حسان، عن أبي الوليد، وفي «الجهاد» عن هدبة بن خالد، ومسلم بن هدبة بن خالد عن أبي موسى عن عبد الصمد وأبو داود عن أبي الوليد وهدبة، والترمذي عن إسحاق بن منصور عن حبان خمستهم) عن قتادة، فذكره.","vol":"3","page":452},{"text":"١٧٨٧ - (ت د س) محرش الكعبي - ﵁ - «أَنَّ رسولَ الله -ﷺ- خَرَجَ من الجِعْرانَةِ ليلًا مُعْتَمِرًا، فدخَلَ مكة ليلًا، فَقَضَى عُمْرتَهُ، ثم خرج من لَيْلَتهِ، فأصْبَحَ بالجِعْرانَةِ كَبَائتٍ، فَلَمَّا زَالتِ الشمسُ مِنَ الغَدِ ⦗٤٥٥⦘ خَرَجَ في بَطْنِ سرِفَ، حتَّى جَامَعَ (١) الطريقَ، طَريقِ جَمعٍ بِبَطْنِ سَرِفَ، فمن أجل ذلك خَفيَتْ عُمرَتُهُ على الناس»\nهذه رواية الترمذي والنسائي.\nوفي رواية أبي داود قال: «دَخَلَ النبيُّ -ﷺ- الجِعْرانَةَ فَجاءَ إلى المسجد، فَرَكَعَ ما شَاء الله، ثم أحرَمَ، ثُمَّ استوى على راحِلَتهِ فاسْتقْبَلَ بَطن سَرِفَ، حتى أَتى طريقَ المدينة (٢)، فَأصْبَحَ بمكة كبائتٍ» (٣) .\n_________\n(١) في نسخ الترمذي المطبوعة: حتى جاء مع الطريق.\n(٢) الذي في أبي داود: \" حتى لقي طريق المدينة \".\n(٣) أخرجه الترمذي رقم (٩٣٥) في الحج، باب ما جاء في العمرة بالجعرانة، وأبو داود رقم (١٩٩٦) في المناسك، باب المهلة بالعمرة تحيض فيدركها الحج، والنسائي ٥ / ١٩٩ و٢٠٠ في الحج، باب دخول مكة ليلًا، وفي سنده مزاحم بن أبي مزاحم لم يوثقه غير ابن حبان وباقي رجاله ثقات. وقال الترمذي: حسن غريب، ولا نعرف لمحرش الكعبي عن النبي ﷺ غير هذا الحديث، وقال أبو عمر بن عبد البر النمري: روي عنه حديث واحد ... وذكر هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الحميدي (٨٦٣) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أمية. و«أحمد» ٣/٤٢٦، ٤/٦٩، ٥/٣٨٠ قال: حدثنا سفيان بن عيينة، عن إسماعيل بن أمية، وفي ٣/٤٢٦ قال: حدثنا يحيى بن سعيد، عن ابن جريج. وفي ٣/٤٢٦، ٤٢٧ قال: حدثنا روح، قال: حدثنا ابن جريج، و«الدارمي» ١٨٦٨ قال: أخبرنا محمد بن يزيد البزار، قال: حدثنا يحيى بن زكريا، عن ابن جريج.. و«أبوداو» ١٩٩٦ قال: حدثنا قتيبة بن سعيد، قال: حدثنا سعيد بن مزاحم بن أبي مزاحم. و«الترمذي» ٩٣٥ قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، عن ابن جريج. و«النسائي» (٥/١٩٩) قال: أخبرني عمران بن يزيد، عن شعيب، قال: حدثنا ابن جريج. وفي (٥/٢٠٠) قال: أخبرنا هناد بن السري، عن سفيان عن إسماعيل بن أمية. وفي الكبرى (تحفة الأشراف) ١١٢٢٠ عن قتيبة بن سعيد، عن سعيد بن مزاحم بن أبي مزاحم (ح) وعن عمرو بن علي، عن يحيى بن سعيد، عن ابن جريج (ح) وعن الحارث بن مسكين، عن سفيان، عن إسماعيل بن أمية.\nثلاثتهم (إسماعيل بن أمية، وابن جريج، وسعيد بن مزاحم) عن مزاحم بن أبي مزاحم، عن عبد العزيز بن عبد الله بن خالد بن أسيد، فذكره.\n() قال أحمد بن حنبل في روايته عن سفيان: (محرش. أو مخرش) لم يكن سفيان يقف علي اسمه.\nقلت: مزاحم بن أبي مزاحم، لم يوثقه غير ابن حبان، ومحرش الكعبي. -﵁ - لا يعرف له إلا هذا الحديث. وحسن الحافظ سند الحديث في الإصابة (٩/١٠١) ٧٧٤٢.","vol":"3","page":454},{"text":"١٧٨٨ - (ت د) عبد الله بن عباس -﵄- «أنَّ رسولَ الله -ﷺ- اعتمرَ أربعَ عُمَر: عُمرَةَ الحُدَيبَيةِ، وعُمرةَ الثَّانيةِ مِنْ قَابِلٍ: عمرةَ القَضَاءِ في ذي القَعدَةِ، وعمرةَ الثَّالثةِ: من الجعْرَانَةِ، والرَّابعةَ: التي مع حَجَّتِهِ» .\nأخرجه الترمذي، وقال: وقد روي عن عكرمة مرسلًا.\nوفي رواية أبي داود زيادة في لفظه قال: «والثانيةُ: حين تَوَاطَؤوا ⦗٤٥٦⦘ على عُمْرَةِ قَابِلٍ - قال قُتيْبَةُ: يعني: عُمرَةَ القَضَاء في ذي القَعدة - وقال في الرابعة: التي قَرَنَ معَ حَجَّتِهِ» (١) .\n_________\n(١) أخرجه الترمذي رقم (٨١٦) في الحج، باب ما جاء كم اعتمر النبي ﷺ، وأبو داود رقم (١٩٩٣) في المناسك، باب في العمرة، وأخرجه أيضًا ابن ماجة رقم (٣٠٠٣) في الحج، باب كم اعتمر النبي ﷺ، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٤٦) ٢٢١١ قال: ثنا يونس، وفي (١٠/٣٢١) . (٢٩٥٧) قال: حدثنا أبو النضر. و«الدارمي» ١٨٦٥ قال: أخبرنا شهاب بن عباد. و«أبو داود» ١٩٩٣ قال: حدثنا النفيلي، وقتيبة. و«ابن ماجة» ٣٠٠٣ قال: حدثنا أبو إسحاق الشافعي إبراهيم بن محمد. و«الترمذي» (٨١٦) قال: حدثنا قتيبة.\nخمستهم (يونس، وأبو النضر، وشهاب، والنفيلي، وقتيبة) عن داود بن عبد الرحمن العطار، عن عمرو بن دينار، عن عكرمة، فذكره.\nأخرجه الترمذي (٨١٦) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان بن عيينة، عن عمرو بن دينار، عن عكرمة، عن النبي -ﷺ- ليس فيه (ابن عباس) ..\nقلت: ابن عيينة أحفظ من داود بن عبد الرحمن والله أعلم.","vol":"3","page":455},{"text":"١٧٨٩ - (ت) البراء بن عازب - ﵁ - «أنَّ النبيَّ -ﷺ- اعْتَمَرَ في ذي القَعدة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٩٣٨) في الحج، باب ما جاء في عمرة ذي القعدة، وإسناده حسن. وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن ابن عباس، ورواه البخاري ٣/ ٤٧٩ في الحج، باب كم اعتمر النبي ﷺ، عن البراء بن عازب ﵁ قال: \" اعتمر رسول الله ﷺ في ذي القعدة قبل أن يحج مرتين \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري ٣/٣ قال: حدثنا أحمد بن عثمان، قال: حدثنا شريح بن مسلمة، قال: حدثنا إبراهيم بن يوسف،عن أبيه، عن أبي إسحاق، فذكره وأخرجه أحمد ٤/٢٩٨ قال: حدثنا يحيى (ابن آدم)، وحسين و«الترمذي» ٩٣٨ قال: حدثنا العباس بن محمد الدوري، قال: حدثنا إسحاق ابن منصور.\nثلاثتهم (يحيى، وحسين، وإسحاق) عن إسرائيل، عن أبي إسحاق، عن البراء، «أن رسول الله -ﷺ- اعتمر في ذي القعدة» .\nقلت: لفظ البخاري: «.... ذي القعدة قبل أن يحج مرتين» .","vol":"3","page":456},{"text":"١٧٩٠ - (ط) عروة بن الزبير -﵄- «أنَّ رسولَ الله -ﷺ- لم يَعْتَمِرْ إلا ثَلاثَ عُمَر، إحداهن في شوال، وثِنْتَانِ في ذي القَعدة» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٤٢ في الحج، باب العمرة في أشهر الحج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٧٧٣) عن هشام بن عروه عن أبيه، قال الإمام الزرقاني: مرسل وصله أبو داود من طريق داود بن عبد الرحمن وسعيد بن منصور بإسناد قوي من طريق الدراوردي كلاهما عن هشام عن أبيه عن عائشة. الشرح (٢/٣٥١، ٣٥٢) ط / العلمية.","vol":"3","page":456},{"text":"١٧٩١ - (ط) مالك بن أنس -﵀- «بَلَغَهُ: أَنَّ رسولَ اللهَ -ﷺ- اعْتمَرَ ثلاثًا: عَامَ الحُديْبية، وعام القَضيَّةِ، وعَامَ الجِعْرانَةِ» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ٣٤٢ في الحج، باب العمرة في أشهر الحج، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ (١/٣٤٢) كتاب الحج - باب العمرة في أشهر الحج.","vol":"3","page":456},{"text":"١٧٩٢ - (د) عبد الله بن عمر -﵄- قال: «اعتمر النبيُّ -ﷺ- قَبلَ أنْ يَحُجَّ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٨٦) في المناسك، باب العمرة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد ٢ ٤٦ (٥٠٦٩) قال:حدثنا محمد بن بكر. و«البخاري» ٣/٢ قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله. (ح) وحدثنا عمرو بن علي، قال: حدثنا أبو عاصم. و«أبو داود» ١٩٨٦ قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا مخلد بن يزيد، ويحي بن زكريا\nخمستهم - محمد بن بكر،وعبد الله بن المبارك،وأبو عاصم، ومخلد بن يزيد، ويحيى بن زكريا - عن ابن جريج.\n٢- وأخرجه أحمد ٢/١٥٨ (٦٤٧٥) قال: حدثنا يعقوب بن إبراهيم قال: حدثنا أبي، عن ابن إسحاق.\nكلاهما (ابن جريج وابن إسحاق) عن عكرمة بن خالد،فذكره\nقلت: فات المؤلف -﵀ - عزو الحديث للبخاري.","vol":"3","page":457},{"text":"١٧٩٣ - (د) عبد الله بن عباس -﵄- «أنَّ رسولَ الله -ﷺ- أَقَامَ في عُمْرَةِ القَضَاء ثَلاثًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٩٧) في المناسك، باب المقام في العمرة، قال المنذري في \" مختصر سنن أبي داود \" رقم (١٩١٤): وذكر البخاري نحوه تعليقًا، وأخرج البخاري ومسلم في صحيحيهما في الحديث الطويل من حديث أبي إسحاق عن البراء بن عازب أن رسول الله ﷺ أقام بمكة في عمرة القضاء ثلاثًا. اهـ. وهو في البخاري ٧ / ٣٨٥ في المغازي، باب عمرة القضاء، ومسلم رقم (١٧٨٣) في الجهاد، باب صلح الحديبية في الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (١٩٩٧) قال: حدثنا داود بن رشيد، قال: حدثنا يحيى بن زكريا، قال: حدثنا محمد بن إسحاق عن أبان بن صالح، وعن ابن أبي نجيح، كلاهما عن مجاهد، فذكره.\nقلت: قال المنذري علقه البخاري بنحوه، وله شاهد من حديث البراء أخرجاه.\nقلت: وفي إسناد أبي داود «ابن إسحاق» المدلس، وقد عنعنه.","vol":"3","page":457},{"text":"١٧٩٤ - (خ) عبد الله بن أبي أوفى - ﵁ - سمع ابن عباس يقول: «لما اعتمر رسولُ الله -ﷺ- سَتَرْناهُ من غِلمانِ المُشْركين ومنهم أن يُؤذُوا رسول الله -ﷺ-» . أخرجه البخاري (١) .\nوهذا الحديث لم أجِدْهُ في كتاب الحميديِّ الذي قرأتُه.\n_________\n(١) ٧ / ٣٩١ في المغازي، باب عمرة القضاء، وباب غزوة الحديبية، وفي الحج، باب من لم يدخل الكعبة، وباب متى يحل المعتمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٢١) قال:حدثنا سفيان. و«أحمد» ٤/٣٥٣ قال: حدثنا وكيع. وفي ٣٥٥٤ قال: حدثنا يعلي. وفي ٤/٣٥٥ قال: حدثنا يزيد بن هارون. وفي ٤/٣٧١ قال: حدثنا يحيى. و«الدارمي» ١٩٢٨ قال: أخبرنا جعفر بن عون. و«البخاري» ٢/١٨٤ قال: حدثنا مسدد، قال: حدثنا خالد بن عبد الله. وفي ٣/٧ قال: حدثنا إسحاق بن إبراهيم. عن جرير. وفي ٥/١٦٣ قال: حدثنا بن نمير، قال:حدثنا يعلي. وفي ٥/١٨١ قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. و«أبو داود» ١٩٠٢ قال: حدثنا مسدد، قال: حدثنا خالد بن عبد الله. وفي (١٩٠٣) قال: حدثنا تميم بن المنتصر، قال: أخبرنا إسحاق بن يوسف، قال: أخبرنا شريك. و«ابن ماجة» ٢٩٩٠ قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا يعلي. و«النسائي» في الكبرى «تحفة الأشراف» ٥١٥٥ عن عمرو بن علي، عن يحيى بن سعيد. (ح) وعن إبراهيم بن يعقوب، عن يحيى بن يعلى بن الحارث، عن أبيه، عن غيلان بن جامع. و«ابن خزيمة» ٢٧٧٥ قال: حدثنا يحيى بن حكيم، قال: حدثنا يحيى - يعني ابن سعيد.\nعشرتهم - سفيان،ووكيع، ويعلي، ويزيد، ويحيى، وجعفر، وخالد،وجرير، وشريك، وغيلان - عن إسماعيل بن أبي خالد، فذكره.","vol":"3","page":457},{"text":"<span data-type=\"title\" id=toc-393>الفصل الثاني: في ذكر حجة الوداع</span>\n١٧٩٥ - (خ م) عبد الله بن عمر -﵄- قال: «كُنَّا نَتَحدَّثُ عن حَجةِ الوداعِ، والنبيُّ -ﷺ- بين أظْهُرِنا، ولا نَدري ما حَجَّةُ الوداع، حتى حَمِدَ الله رسولُ الله -ﷺ- وأثْنى عليه، ثم ذكر المسيحَ الدجالَ، فأطْنَبَ في ذِكره، وقال: مَا بَعَثَ الله من نَبيٍّ إلا أَنْذَرَهُ أُمَّتَهُ: أنْذَرَهُ نُوحٌ والنَّبيونَ من بعده، وإنَّه يَخْرُجُ فيكم، فما خَفي عليكم من شَأْنهِ فَلَيْسَ يَخْفَى عليكم، إنَّ ربَّكُمُ ليس بأعوَرَ، إنه أعْوَرُ عين اليمنى، كأنَّ عينَهُ عِنَبَةٌ طافية، ألا إنَّ الله حَرَّمَ عليكم دماءكم وأَمْوالكم، كُحرَمةِ يَوْمِكُمْ هذا، في بَلَدِكُم هذا، ألا هَلْ بَلَّغْتْ؟ قالوا: نعم، قال: اللَّهُمَّ اشْهدْ- ثَلاثًا- ويلَكُمْ- أو ويْحَكُمْ -، انظُرُوا، لا تَرْجعوا بعدي كُفَّارًا يضربُ بعضُكْم رِقابَ بَعضٍ» . هذه رواية البخاري.\nوأخرج مسلم طَرَفًا منه، وهو قوله: «ويْحَكم - أو قال: ويلكم - لا تَرجعُوا بعدي كفارًا يضْرِبُ بعضكم رقَابَ بعْضٍ» . ⦗٤٥٩⦘\nوأخرج البخاري أيضًا هذا الفصل مفردًا.\nوأخرجا جميعًا الفصلَ الذي فيه: «أَتدرُونَ: أيُّ يومٍ هذا؟، وتحريمَ الدماءِ والأعراضِ في موضِعٍ بعدَه، دون ذِكْر الدجال، و«لا تَرْجِعُوا بعدي كفارًا» .\nقال البخاري: وقال هشام بنُ الغاز: عن نافع عن ابن عمر: «وَقَفَ النبيُّ -ﷺ- يَوْمَ النَّحْرِ بَينَ الْجَمَراتِ في الحجَّةِ التي حجَّ فيها، وقال: أيُّ يومٍ هذا؟ - وذكر نحو ما سبق أولًا - وقال: هذا يومُ الحَجِّ الأكبر، فطَفِق النبيُّ -ﷺ- يقول: اللَّهُمَّ اشْهَدْ، ثُمَّ وَدَّع النَّاس، فقالوا: هذه حَجَّةُ الوَداعِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عنبة طافية): العنبة الطافية: هي التي قد خرجت عن حد أخواتها في النبات والنتوء، فهي نادرة بينهن.\n_________\n(١) أخرجه البخاري ٨ / ٨٢ في المغازي، وفي الحج، باب الخطبة أيام منى، وفي الأدب، باب قول الله تعالى: ﴿يا أيها الذين آمنوا لا يسخر قوم من قوم﴾، وباب ما جاء في قول الرجل: ويلك، وفي الحدود، باب ظهر المؤمن حمى إلا في حد أو حق، وفي الديات، باب قول الله تعالى: ﴿ومن أحياها﴾، وفي الفتن، باب قول النبي ﷺ: \" لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض \"، وأخرجه مسلم رقم (٦٦) في الإيمان، باب بيان معنى قول النبي ﷺ: \" لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٢/٨٥ (٥٥٧٨) و٢/١٠٤ (٥٨١٠) قال: حدثنا محمد بن جعفر، قال: حدثنا عبد الرحمن، قال: حدثنا شعبة، عن واقد بن محمد. وفي ٣/ ١٠٤ (٥٨٠٩) قال: حدثنا عفان، قال: حدثنا شعبة، عن وقدا بن عبد الله (كذا قال عفان، وإنما هو واقد بن محمد بن زيد بن عبد الله بن عمر) . وفي ٢/١٣٥ (٦١٨٥) قال: حدثني يعقوب. قال: حدثنا عاصم بن محمد، عن أخيه عمر بن محمد. و«البخارى» ٢/٢١٦، ٨/١٨ قال: حدثنا محمد بن المثنى، قال: حدثنا يزيد بن هارون، قال: أخبرنا عاصم بن محمد بن زيد. وفي ٥/٢٢٣ قال: حدثنا يحيى بن سليمان، قال أخبرني ابن وهب، قال: حدثني عمر بن محمد. وفي ٨/٤٨ قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا خالد بن الحارث، قال: حدثنا شعبة، عن واقد بن محمد بن زيد. وفي ٨/١٩٨ قال: حدثني محمد بن عبد الله، قال: حدثنا عاصم بن علي، قال: حدثنا عاصم بن محمد، عن واقد بن محمد. وفي ٩/٣ قال: حدثنا أبو الوليد، قال: حدثنا شعبة، قال: واقد بن عبد الله أخبرني. وفي ٩/٦٣ قال: حدثنا حجاج بن منهال، قال: حدثنا شعبة، قال: أخبرني واقد. و«مسلم» ١/٥٨ قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة، عن واقد بن محمد. (ح) وحدثني أبو بكر بن أبي شيبة وأبو بكر بن خلاد الباهلي، قالا: حدثنا محمد جعفر، قال: حدثنا شعبة، عن واقد ابن محمد بن زيد. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا عبد الله بن وهب، قال: حدثني عمر ابن محمد. و«أبو داود» ٤٦٨٦ قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا شعبة، قال: قال واقد بن عبد الله أخبرني. و«ابن ماجة» ٣٩٤٣ قال: حدثنا عبد الرحمن بن إبراهيم، قال: حدثنا الوليد بن مسلم، قال: أخبرني عمر بن محمد. و«النسائي» ٧/١٢٦ قال: أخبرنا أحمد بن عبد الله بن الحكم، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن واقد بن زيد..\nثلاثتهم (واقد بن محمد، وعمر بن محمد، وعاصم بن محمد) عن أبيهم عن محمد بن زيد بن عبد الله بن عمر فذكره.\nقلت: تقدم في كتاب الإيمان - المجلد الأول.","vol":"3","page":458},{"text":"١٧٩٦ - (م د س) جعفر بن محمد بن علي بن الحسين -﵀ (١) ⦗٤٦٠⦘ عن أبيه (٢) قال: «دخَلْنا على جابر بن عبد الله (٣) فَسألَ عن القومِ؟ (٤) حتى انتهى إليَّ، فقلت: أنا محمدُ بنُ عليٍ بن الحسين، فَأهوَى بيدِه إلى رأسي فَنزَعَ زِرِّيَ الأعلى، ثمَّ نَزَعَ زِرِّيَ الأسفلَ، ثم وَضَعَ يَدَهُ بينَ ثَدْيَيَّ، وأنا يومئذٍ غُلامٌ شَابٌ (٥)، فقال: مَرحبًا بك يا ابْنَ أخي، سَلْ عما شِئْتَ، فسألْتُهُ - وهو أعمى -، وحضر وقْتُ الصلاةِ، فقام في نِسَاجَةٍ ملتَحِفًا بها، كُلَّما وَضعَها على مَنكِبِه رجَعَ طَرَفاها إليه من صِغَرِها. ورداؤهُ إلى جَنبهِ على المشْجبِ، فَصَلَّى بنا، فقلتُ: أخْبرني عن حَجَّةِ رسولِ الله -ﷺ-، ⦗٤٦١⦘ فَعَقَدَ بيَدِهِ تِسعًا، فقال: إنَّ رسولَ الله -ﷺ- مَكَثَ تِسْعَ سِنينَ لم يَحُجّ (٦) ثُمَّ أذَّنَ في النَّاس في العاشرة، أنَّ رسولَ الله -ﷺ- حاجٌّ، فَقَدِمَ المدينَةَ بشَرٌ كثيرٌ، كلُّهم يَلْتَمسُ أنْ يَأْتَمَّ برسولِ الله -ﷺ-، ويَعْملَ مِثْلَ عَملهِ، فَخرجْنا معه، حتى أتَينا ذَا الْحُليفَةِ (٧)، فَوَلَدَت أسماءُ بنتُ عُمَيْسٍ (٨) مُحمَّدَ ابنَ أبي بكرٍ، فأرَسَلت إلى رسولِ الله -ﷺ-، كيف أصْنعُ؟ قال: اغْتسِلي واسْتَثْفِري بِثَوبٍ وأحرمي، فَصَلَّى رسولُ الله -ﷺ- في المسجد، ثم رَكبَ القَصْواءَ، حتى استَوَتْ به ناقَتُه على البَيْداءِ، نَظَرتُ إلى مَدِّ بصرِي بَينَ يَدَيْهِ مِنْ راكبٍ وماشٍ، وعن يمينهِ مثلَ ذلك، وعن يسارهِ مثلَ ذلك، ومن خَلفِهِ مثل ذلك، ورسولُ الله -ﷺ- بين أظهُرِنا، وعليه يَنْزِلُ القرآنُ، وهو يَعْرِفُ تأويلَهُ، وما عَمِلَ به من شيءٍ عَمِلْنا به، فَأهَلَّ بالتوحيد: لَبَّيْكَ اللَّهمَّ لَبَّيْكَ، لَبَّيكَ لا شَريكَ لَكَ لبَّيْكَ، إنَّ الحمدَ والنِّعْمَةَ لَكَ والمُلْكَ، لاَ شريكَ لَكَ، وأهَلَّ الناس بهذا الذي يُهِلُّونَ به، فلم يَرُدَّ عليهم رسولُ الله ⦗٤٦٢⦘ ﷺ- شيئًا منه، ولَزِمَ رسولُ الله -ﷺ- تَلبِيَتَهُ - قال جابر: لَسْنَا نَنْوي إلا الحجَّ، لَسنا نعرِفُ العُمرةَ - حَتى إِذا أَتَينا البَيْت معه استلم الرُّكنَ، فَرَمَلَ ثَلاثًا، ومَشى أربعًا، ثم نَفَذَ إِلى مَقامِ إِبراهيم ﵇، فقرأَ: ﴿واتَّخِذُوا مِنْ مَقَامِ إِبْرَاهيم مُصَلَّى﴾ [البقرة: ١٢٥]، فَجَعَلَ المقَامَ بينه وبين البيتِ، فكانَ أبي يَقُولُ - ولا أعْلَمُهُ ذَكَره إِلا عن النبيِّ -ﷺ- كان يقرأُ في الركعتين: ﴿قُلْ هُوَ اللهُ أحَدٌ﴾، و﴿قُلْ يَا أيُّها الكافِرُونَ﴾، ثم رَجَعَ إِلى الرُّكنِ فَاسْتَلَمَهُ، ثم خَرَجَ من الباب إِلى الصّفا، فَلَمَّا دنا من الصفا قرأ: ﴿إِنَّ الصَّفَا وَالمَرْوَةَ مِن شَعَائِرِ اللهِ﴾ [البقرة: ١٥٨] أَبدَأ بما بدَأ اللهُ به، فَبَدأَ بالصفا، فَرَقي عليه حتَّى رأَى البيتَ، فاسْتَقْبَلَ القِبْلَةَ، فَوَحَّدَ اللهَ وكَبَّرَهُ، وقال: لا إِله إِلا الله، وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير، لا إِلهَ إِلا الله وحدَهُ، أنْجَزَ وعْدَهُ، ونَصَرَ عَبْدَهُ، وَهَزَمَ الأحزَابَ وَحدَهُ، ثُمَّ دَعَا بيْن ذلك - قال: هذا ثلاثَ مَرَّاتٍ - ثم نَزلَ إِلى المَروةِ، حَتَّى إِذا انْصَبَّتْ قَدَمَاهُ في بَطْنِ الوادي رَمَلَ (٩)، حتى إِذا صَعِدْنا مَشى، حتى أَتَى المروةَ، فَفَعَلَ على المَروةِ كما فَعَلَ على الصَّفَا، حتى إِذا كانَ آخرُ طوافٍ عَلا على المروةِ قال: لو أَنِّي اسْتَقْبَلْتُ من أمري ما اسْتَدْبَرْتُ لَمْ أَسُق الهدْيَ وجَعَلتُها عُمْرَة، فَمَن كانَ منكم لَيْسَ مَعْهُ هَديٌ ⦗٤٦٣⦘ فَلْيَحِلَّ، وليَجعلهَا عُمرَة، فقام سُراقةُ بنُ مالك بن جُعشُمٍ، فقال: يا رسولَ الله، أَلِعَامِنَا هذا، أَم للأَبدِ؟ فَشبّكَ رسولُ اللهِ -ﷺ- أَصابعَهُ واحدةً في الأخرى، وقال: دَخَلَتِ العُمرةُ في الحجِّ - هكذا مرَّتَيْنِ - لا، بل لأبَدِ أبَدٍ، وقَدِمَ عليٌّ من اليمن بِبُدْنِ النبيِّ -ﷺ-، فَوَجَدَ فَاطِمَةَ مِمَّنْ حَلَّ، وَلَبستْ ثِيابًا صَبيغًا، واكتحَلَتْ، فَأنكَرَ ذَلِكَ عليها (١٠)، فقالت: إِنَّ أَبي أَمَرَني بِهَذا، قالَ: وكان عليٌّ - ﵁ - يقول بالعراق: فذهبتُ إِلى رسولِ الله -ﷺ- مُحرِّشًا على فاطمةَ للذي صَنَعتْ، مُستَفْتيًا لرسولِ الله فيما ذَكَرَتْ عنه، فأخبرتهُ: أَني أنكرتُ ذلك عليها، فقالت: أَبي أَمرني بهذا، فقال: صَدَقَتْ، صَدَقَتْ، مَاذا قُلت حين فَرَضتَ الحجَّ؟ قال: قلتُ: اللهم إِني أُهِلُّ بما أَهلَّ به رَسولُكَ، قال: فإِنَّ مَعيَ الهَديَ فلا تَحِل، قال: فكانَ جماعةُ الهَدي الذي قَدِمَ به عليٌّ من اليمن والذي أَتى به النبيُّ -ﷺ- مِائَة، قال: فَحلَّ الناسُ كُلُّهم وقَصَّروا، إِلا النبيَّ -ﷺ- وَمَنْ كان معه هَديٌ، فلَمَّا كان يَومُ التَّروِيةِ تَوجَّهوا إِلى مِنى، فأهلوا بالحجِّ، ورَكِبَ رسولُ الله -ﷺ-، فصلَّى بها الظهرَ والعصرَ والمغربَ والعشاءَ والفجرَ، ثم مكثَ قليلًا حتى طَلَعتِ الشمسُ، وأَمَرَ بِقُبَّةٍ من شَعرٍ تُضْرَبُ له بِنَمِرَة، فَسَارَ رسولُ ⦗٤٦٤⦘ الله -ﷺ-، ولا تَشُكُّ قُرَيشٌ، إِلا أَنه واقفٌ عند المشْعَرِ الحَرامِ بالمُزدَلِفَةِ كما كَانت قُرْيشٌ تَصْنَعُ في الجاهلية، فأجازَ رسولُ الله -ﷺ- حتى أَتى عرفةَ، فَوَجدَ القُبَّةَ قد ضُرِبَت له بِنَمِرَةَ، فَنَزَلَ بها، حتى إِذا زَاغَتِ الشمسُ أَمَرَ بالقَصْواءِ فَرُحِلَت له، فَرَكِبَ فَأَتى بَطْنَ الْوادي، فَخَطَبَ النَّاسَ، وقال: إِنَّ دِماءكُم وأَموَالَكُم حَرَامٌ عليكم كَحُرمَةِ يَومِكُمْ هذا، في شَهْرِكم هذا في بلدكم هذا، ألا كل شيء من أمر الجاهلية تحت قدمي موضوع، ودِماءُ الجاهلية مَوضُوعَةٌ، وإِنَّ أوَّلَ دَمٍ أَضَعُ من دِمائِنا دَمُ ابنِ ربيعةَ بن الحارثِ (١١)، كان مُستَرْضَعًا في بني سعدٍ، فَقَتلَتْهُ هُذيلٌ، ورِبا الجاهليةِ موضوع (١٢)، وأوَّلُ رِبًا أَضَعُ مِنْ رِبَانَا، رِبا العَبَّاسِ بنِ عبد المطلب، فإنه ⦗٤٦٥⦘ موضوعٌ كُلُّهُ (١٣)، فاتَّقُوا اللهَ في النِّساء، فَإِنَّكم أخَذْتُموهُنَّ بِأمَانِ الله، واستحلَلْتُمْ فروجَهنَّ بكلمةِ الله (١٤)، ولكم عليهنَّ أن لا يُوطِئْنَ فُرُشَكُم أحدًا تَكْرَهُونَه، فَإِنْ فَعَلْنَ ذلك فاضْرِبُوهُنَّ ضربًا غير مُبَرِّحٍ، ولَهُنَّ عليكم رِزْقُهُنَّ، وكِسْوتُهُنَّ بالمعروف، وقد تَرَكْتُ فيكم ما لن تَضِلُّوا بعده، إِن اعتصمتم به، كتاب الله، وأنتم تُسأَلُونَ عنِّي، فَمَا أنْتُمْ قائلون؟ قالوا: نَشهَدُ أنكَ قد بَلَّغْتَ وأدَّيتَ وَنَصَحْتَ، فقال بإِصبعه السَّبابةِ، يَرْفَعُهَا إِلى السماء ويَنكِّبُها (١٥) إِلى النَّاسِ: اللَّهمَّ اشْهَدْ، اللَّهمَّ اشْهد ثلاث مرات، ثم أَذَّنَ بلالٌ، ثم أَقامَ فَصَلَّى الظهرَ، ثم أَقَامَ فَصَلَّى العصرَ، ولم يُصَلِّ بينهما شيئًا، ثم ركبَ رسولُ الله -ﷺ- حتى أَتى المَوقِفَ، فَجَعَلَ بَطْنَ ناقَتِهِ القَصْواءِ إِلى الصَّخَرَاتِ، وَجَعَلَ حَبْلَ المُشاةِ بين يَدَيهِ، واستَقْبَلَ القِبْلَةَ، فلم ⦗٤٦٦⦘ يَزَلْ واقِفًا حتَّى غَرَبتِ الشَّمسُ، وذَهَبتِ الصُّفرَةُ قليلًا حينَ غابَ القُرْصُ، وأَردَفَ أُسامَةَ خلفَه، ودَفَعَ رسولُ الله -ﷺ-، وقد شَنَقَ لِلْقَصواء الزِّمامَ حتى إِنَّ رَأْسَها لَيُصيبُ مَوْرِكَ رَحْلِهِ، ويقول بيدِهِ: أيُّها النَّاسُ، السَّكِينَةَ، السَّكِينةَ، كُلَّما أَتى حَبلًا من الحِبَالِ أَرْخَى لَهَا قَليلًا حتَّى تَصْعَدَ، حتى أَتَى المُزدَلِفَةَ، فَصَلَّى بها المغربَ، والعشاءَ بأذانٍ واحدٍ وإِقامَتَيْنِ، ولم يُسَبِّحْ بينهما شيئًا، ثم اضْطَجَعَ رسولُ الله -ﷺ- حتَّى طَلَعَ الفجرُ، فَصَلَّى الفجرَ حين تَبَيَّنَ الصُّبْحُ بأذَانٍ وإِقامةٍ، ثم رَكِبَ القَصواءَ حتى أَتى المَشْعَرَ الحرَامَ، فَرَقِيَ عليه، فَاسْتَقْبَلَ القِبْلَةَ، فَحَمِدَ الله وكبَّرَهُ، وهَلَّلَهُ، ووَحَّدَهُ، فَلم يَزلْ واقِفًا حتَّى أسْفَرَ جدًا، فَدَفَعَ قَبلَ أنْ تَطْلُعَ الشمسُ، وَأَردَفَ الفَضْلَ بنَ عَبَّاسٍ، وكان رَجُلًا حَسَنَ الشَّعْرِ أَبيضَ وَسِيمًا، فلما دَفَعَ رسولُ الله -ﷺ- مَرَّت ظُعْنٌ يَجْرِينَ، فَطَفِقَ الفضلُ يَنظُرُ إِليهن، فَوضَعَ رسولُ الله -ﷺ- يَدَهُ على وَجهِ الفضل، فَحوَّلَ الفضلُ وجههُ إِلى الشقِّ الآخر يَنْظُرُ، فَحوَّلَ رسولُ الله -ﷺ- يَدَهُ من الشِّقِّ الآخر على وَجْهِ الفَضلِ، فَصَرَفَ وجهَهُ من الشِّقِّ الآخر ينظر، حتى أتى بَطْن مُحَسِّرٍ، فَحَرَّكَ قليلًا، ثم سَلَكَ الطريقَ الْوُسطَى التي تخرج إِلى الجمرَةِ الكبرى، حتى أتى الجمرةَ التي عند الشَّجَرةِ، فَرمَاهَا بِسبعِ حَصَياتٍ، يُكبِّرُ مَعَ كل حَصَاةٍ منها، ⦗٤٦٧⦘ حَصَى الخَذفِ (١٦)، رمى من بطنِ الوادي، ثم انْصَرَفَ إِلى المَنْحَرِ، فَنَحَرَ ثلاثًا وستِّينَ بَدَنَة بيده، ثم أعطى عَليًّا فَنحَرَ مَا غَبَرَ، وأَشرَكَهُ في هَدَيه، ثم أَمرَ من كُلِّ بَدَنةٍ ببَضْعَةٍ فَجُعِلتْ في قِدْرٍ، فَطُبخت، فأكلا من لحمِها، وَشَرِبا من مَرقِها، ثُمَّ ركبَ رسولُ الله -ﷺ- فأفاضَ إِلى البيت، فصلَّى بمكة الظهرَ، فَأَتى بني عبد المطلب، وهم يَسقُونَ على زَمْزَمَ، فقال: انْزِعوا بَني عبد المطلب، فلولا أن يَغْلبَكُم الناسُ على سِقايتكُمْ لَنَزَعتُ مَعَكم (١٧)، فنَاولوهُ دلوًا فَشَرِبَ منه» .\nوفي رواية: بنحو هذا، وزاد: «وكانت العَرَبُ يَدفعُ بِهِمْ ⦗٤٦٨⦘ أبو سَيَّارَةَ (١٨) على حِمَارٍ عُريٍ، فلما أجازَ (١٩) رسولُ الله -ﷺ- من المُزْدَلِفَةِ بالمشعَرِ الحَرَامِ لم تَشُكَّ قُريشٌ أَنَّه سَيَقتَصِرُ عليه، ويكونُ مَنْزِلُه ثَمَّ، فَأَجازَ ولم يَعْرِضْ لَهُ، حتَّى أَتَى عَرفَاتٍ فنزَلَ» .\nوفي أخرى: أنَّ رسولَ الله -ﷺ- قال: «نَحْرتُ هاهنا، ومِنى كُلُّها مَنْحرٌ، فانْحروا في رِحَالكُمْ، ووقَفْتُ هاهنا، وعرفةُ كُلُّها مَوقفٌ، ووقَفْتُ هاهنا، وجمع كلها مَوقِفٌ» . هذه رواية مسلم. وأخرج أبو داود الحديث بطوله.\nوله في أخرى عند قوله: ﴿واتَّخِذُوا مِنْ مَقَامِ إِبْرَاهيم مُصَلَّى﴾ [البقرة: ١٢٥]، قال: «يَقْرَأُ فيهما، بالتوحيد (٢٠)، و﴿قُلْ يَا أيُّها الكافِرُونَ﴾، وقال فيه: «فقال عليٌّ بالكوفةِ: قال أبي: هذا الحَرفُ لم يذكُره جابرٌ، يعني: فَذهبتُ مُحرِّشًا ... وذكر قصة فاطمة» .\nوأخرج النسائي من الحديث أطرافًا متفرِّقة في كتابه، وقد ذكرناها.\nقال محمد: «أتينا جابرًا فَسألناهُ عن حجَّةِ النبيِّ -ﷺ-؟ فقال: إنَّ رسولَ الله -ﷺ- قال: لو اسْتقْبَلْتُ من أمري ما اسْتَدْبرْتُ لم أسُق الهَدْي، ⦗٤٦٩⦘ وجعَلتها عُمرَة، فمن لم يكن معه هَديٌ فَليحِلَّ، وَلْيَجْعلها عُمْرة، وَقَدِمَ عليٌّ من اليمن بِهَدْي، وساقَ رسولُ الله -ﷺ- من المدينة هَدْيًا، وإذا فاطمةُ قد لَبستْ ثيابًا صبيغًا واكتحلتْ، قال عليُّ: فانطلقتُ مُحرِّشًا أستفتي رسولَ الله -ﷺ-، فقلتُ: يا رسولَ الله، إنَّ فَاطمة قد لَبستْ ثيابًا صبيغًا واكتحلَتْ، وقالت: أمَرَني أبي، قال: صَدقَتْ صَدَقتْ صَدقتْ، أنا أمرْتُها» .\nوله في موضعٍ آخر: قال: «إنَّ رسولَ الله -ﷺ- مَكثَ بالمدينةِ تِسعَ حِججٍ، ثم أذَّنَ في النَّاسِ، أنَّ رسولَ الله -ﷺ- حاجٌّ هذا العامَ، فَنَزَلَ المدينةَ بَشرٌ كثيرٌ، كلُّهم يَلْتَمس أنْ يَأْتمَّ برسولِ الله -ﷺ-، ويفعل كما فَعَل، فخرَجَ رسولُ الله -ﷺ- لخَمْسٍ بَقِينَ من ذي القَعْدَةِ، وخرَجَنا مَعَهُ، قال جابر: ورسول الله -ﷺ- بين أظْهُرِنَا يَنزل عليه القرآنُ، وهو يَعرِفُ تأويله، وما عمل به من شيء عَملنا به، فَخَرْجنا لا نَنوي إلا الحجَّ» .\nوله في موضع آخر: قال: إنَّ عَليًّا قَدِمَ من اليمن بهَديٍ، وساق رسولُ الله -ﷺ- من المدينة هَدْيًا، فقال لعلي: بِمَ أهْلَلْتَ؟ قال: قلتُ: اللهُمَّ إني أهْللْتُ بما أهَلَّ به رسولُ الله. ومَعي الهَدْي، قال: فلا تَحِلَّ إذًا» .\nوله في موضع آخر: «أَنَّ رسول الله -ﷺ- لما أتى ذا الحليفة صَلَّى ⦗٤٧٠⦘ وهو صامتٌ، حتى أَتَى البَيْدَاءَ» .\nوفي موضع آخر: قال: «أقَامَ رسولُ الله -ﷺ- تسعَ سِنينَ لم يَحُجّ، ثم أذَّنَ في الناسِ بالحجِّ، فلم يبقَ أَحدٌ يُريدُ أَن يَأتيَ راكبًا أو راجلًا إلا قَدِمَ، فَتَداركَ النَّاسُ ليَخْرُجُوا مَعهُ، حتى حاذَى ذا الحلَيْفَةِ، وولَدَتْ أسماءُ بنتُ عُميسٍ محمدَ بنَ أبي بكرٍ، فأرسلَتْ إلى رسولِ الله -ﷺ-، فقال: اغْتَسلي واستَثفري بثَوبٍ ثُمَّ أَهِلي، ففعلت» .\nوفي موضعٍ آخر: قال: «إنَّ النبيَّ -ﷺ- ساقَ هَديًا في حَجَّتهِ» .\nوفي موضعٍ آخر: قال: «قدِمَ رسولُ الله -ﷺ- مَكةَ ودخَلَ المسجدَ، فاستلم الحجَرَ، ثم مَضَى عن يمينه، فَرَملَ ثلاثًا ومَشى أربعًا، ثم أتى المقامَ، فقال: ﴿واتَّخِذُوا مِنْ مقامِ إبراهيمَ مُصَلَّى﴾ [البقرة: ١٢٥] فَصَلَّى ركعتينِ، والمَقَامُ بيْنَهُ وبين البيت، ثم أتَى البيتَ بعد الركعتين فاستلمَ الحجَرَ، ثم خَرجَ إلى الصَّفا» .\nوفي موضع آخر: «أنَّ رسولَ الله -ﷺ- خَرَجَ من المسجد وهو يُريدُ الصفا، وهو يقولُ: نَبدَأُ بما بدَأ الله به، ثم قرأ: ﴿إنَّ الصَّفَا والمَروةَ من شَعائِرِ الله﴾ [البقرة: ١٥٨] . ⦗٤٧١⦘\nوفي موضع آخر: قال: «إنَّ النبيَّ -ﷺ- رَقِيَ على الصفا، حتى إذا نظرَ إلى البيت كَبَّر» .\nوفي موضع آخر: «أنَّ رسولَ الله -ﷺ- كان إذا وقفَ على الصَّفا يُكَبِّرُ ويقولُ: لا إله إلا الله وحدَهُ لا شَريكَ لَهُ، لَهُ المُلْكُ وله الحمدُ، وهو على كلِّ شيء قديرٌ، يَصنعُ ذلك ثلاثَ مَرَّاتٍ ويدعو، ويصْنعُ على المروةِ مثل ذلك» .\nوفي موضع آخر: قال «طَافَ رَسُولُ الله -ﷺ- بالبيت سبعًا: رمَلَ منها ثلاثًا، ومشى أَربعًا، ثم قامَ عند المقام، فَصلَّى ركعتين، وقرأ: ﴿واتَّخِذُوا مِنْ مَقَامِ إبْرَاهِيمَ مُصلَّى﴾ ورفَعَ صَوتَهُ لِيَسْمعَ النَّاسُ، ثم انصَرَفَ فاستلَم، ثمَّ ذَهَبَ، فقال: نَبْدأُ بما بدَأ الله به، فبدَأ بالصَّفَا، رَقِيَ عليه حتى بَدَا له البيتُ، وقال ثلاث مراتٍ: لا إله إلا الله وحده لا شريك له، له الملكُ وله الحمدُ، وهو على كل شيء قديرٌ، وكَبَّرَ الله وحَمِدَهُ ثم دعا بِما قُدِّرَ لَهُ، ثُمَّ نَزَلَ مَاشِيًا حتى تَصَوَّبتْ قَدَمَاهُ في بَطنِ المَسيلِ، فَسَعَى حتَّى صَعِدَتْ قَدَمَاهُ، ثم مَشى حتى أتَى المروَةَ، فَصَعِدَ فيها، حتى بَدَا له البيتُ، فقال: لا إله إلا الله وحده لا شريكَ له، له الملكُ وله الحمد، ⦗٤٧٢⦘ وهو على كل شيء قديرٌ، قال: ثلاثَ مَراتٍ، ثم ذكَرَ الله وسبَّحَهُ وحَمِدهُ، ودعا بما شاءَ، فَعَلَ هذَا حتَّى فرغ من الطوافِ» .\nوفي موضع آخر: قال: «سارَ رسولُ الله -ﷺ- حتى أتَى عرفَةَ، ووجدَ القُبَّةَ قَدَ ضُرِبتْ له بنَمِرة، حتى إذا زاغت الشمسُ أمرَ بالقصْواءِ فَرُحِلَتْ له، حتى إذا انتهى إلى بَطْنِ الوادي خَطَبَ النَّاس، ثمَّ أذَّنَ، ثم أقام، فَصَلَّى الظهرَ، ثمَّ أقام فصلى العصْر، ولم يُصلِّ بينهما شيئًا» .\nوفي موضع آخر: أنَّ نبيَّ الله -ﷺ- قال: «عَرَفةُ كلُّها مَوقفٌ» .\nوفي موضع آخر قال: «المُزْدَلِفةُ كلها مَوقِفٌ» .\nوفي موضع آخر: «أنَّ رسولَ الله -ﷺ- دَفَعَ من المُزدلفَةِ قِبلَ أنْ تَطْلُعَ الشَّمسُ، فأردفَ الفَضُلَ بن عبَّاسٍ، حتّى أتَى مُحَسِّرًا، حَركَ قليلًا، ثم سَلَكَ الطريق الوسطى التي تُخرِجُكَ على الجمرةِ الكبرى، حتى أتى الجمرةَ التي عند الشجَرَةِ، فرَمَاها بسبع حَصَياتٍ، يُكبِّرُ مَع كلِّ حصَاةٍ منها، حصى الخذفِ، ورمى من بطن الوادي» . ⦗٤٧٣⦘\nوزاد في طرفٍ آخر: «ثم انْصرفَ إلى المنْحَر فنحرَ» .\nوفي موضع آخر: «أنَّ رسولَ الله -ﷺ- نَحرَ بعضَ بُدْنِهِ بيَدِهِ، ونَحَرَ بعضه غيرُهُ» (٢١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نساجة): ضرب من الملاحف المنسوجة.\n(المشجب): أعواد مركبة يوضع عليها الرحل والثياب.\n(واسثفري) استثفار الحائض: هو أن تشد فرجها بخرقة عريضة توثق طرفيها في شيء آخر قد شدته على وسطها، ليمتنع الدم أن يجري ويقطر.\n(القصواء): اسم ناقة رسول الله -ﷺ-، ولم تكن قصواء، لأن القصواء، هي المقطوعة الأذن. ⦗٤٧٤⦘\n(صبيغًا): ثوب صبيغ، أي: مصبوغ، فعيل بمعنى: مفعول.\n(محرشًا): التحريش: الإغراء، ووصف ما يوجب عتاب المنقول عنه وتوبيخه.\n(بكلمة الله): كلمة الله: هي قوله تعالى: ﴿فَإمساكٌ بمَعرُوف أو تَسريحٌ بإِحسانٍ﴾ [البقرة: ٢٢٩] .\n(لا يوطئن فرشكم أحدًا تكرهون) معناه: أن لايأذن لأحد من الرجال أن يتحدث إليهن، وكان الحديث من الرجال إلى النساء من عادات العرب، لا يرون ذلك عيبًا، ولا يعدونه ريبة، إلى أن نزلت آية الحجاب، وليس المراد بوطء الفراش: نفس الزنا، لأن ذلك محرم على الوجوه كلها، فلا معنى لا شتراط الكراهة فيه، ولو كان ذلك كذلك لم يكن الضرب فيه ضربًا غير مبرح، إنما كان فيه الحد، والضرب المبرح: هو الضرب الشديد.\n(يُنَكِّبها) نكب إصبعه: أمالها إلى الناس، يريد بذلك: أن يشهد الله عليهم.\n(حبل المشاة) الحبل: واحد حبال الرمل، وهو ما استطال منه مرتفعًا. ⦗٤٧٥⦘\n(شنق) زمام ناقته: إذا جمعه إليه، كفًا لها عن السرعة في المشي.\n(مَوْرِك): الرحل: ما يكون بين يدي الرحل، يضع الراكب رجله عليه، يقال: وَرَك وورّك، مخففًَّا ومثقلًا.\n(ولم يسبح بينهما): السبحة: الصلاة، وقيل: هي النافلة من الصلاة، أي: لم يصل بينهما سنة.\n(وسيمًا): رجل وسيم: له منظر جميل.\n(ظُعن): جمع، ظعينة وهي المرأة في الهودج، والهودج أيضا يسمى: ظعينة.\n(ماغبر): الغابر: الباقي.\n(انزعوا): النزع: الاستقاء.\n_________\n(١) هو أبو عبد الله الهاشمي المعروف بـ: جعفر الصادق، إمام، فقيه، صدوق، وأمه أم فروة بنت القاسم بن محمد بن أبي بكر الصديق ﵃، وأمها أسماء بنت عبد الرحمن بن أبي بكر الصديق، فلذلك كان يقول: ولدني أبو بكر مرتين، توفي ﵀ سنة (١٤٨ هـ) .\n(٢) هو المعروف بأبي جعفر الباقر، إمام، ثقة، فاضل، وأمه بنت الحسن بن علي بن أبي طالب ﵃، توفي ﵀ سنة (١١٤ هـ) .\n(٣) هو الصحابي الجليل جابر بن عبد الله الأنصاري ﵁، آخر من مات من الصحابة بالمدينة، وهو أحسن الصحابة سياقًا لرواية حديث حجة رسول الله ﷺ التي هي حجة الوداع، فإنه ﵁ ذكرها من حين خرج النبي ﷺ من المدينة إلى آخرها، وهو حديث عظيم مشتمل على كثير من الفوائد، وقد صنف فيه أبو بكر بن المنذر جزءًا كبيرًا، وخرج فيه من الفقه مائة ونيفًا وخمسين نوعًا.\n(٤) قال النووي في \" شرح مسلم \": وفي الحديث فوائد منها: أنه يستحب لمن ورد عليه زائرون، أو ضيفان ونحوهم: أن يسأل عنهم لينزلهم منازلهم، كما جاء في حديث عائشة ﵂ \" أمرنا رسول الله ﷺ أن ننزل الناس منازلهم \"، وفيه إكرام أهل بيت رسول الله ﷺ كما فعل جابر بمحمد بن علي، ومنها: استحباب قوله للزائر والضيف ونحوهما: مرحبًا، ومنها: ملاطفة الزائر بما يليق به وتأنيسه، وهذا سبب حل جابر زري محمد بن علي ووضع يده بين ثدييه.\n(٥) قال النووي في \" شرح مسلم \": قوله: وأنا يومئذ غلام شاب: فيه تنبيه على أن سبب فعل جابر ذلك التأنيس لكونه صغيرًا، وأما الرجل الكبير فلا يحسن إدخال اليد في جيبه والمسح بين ثدييه.\n(٦) لم يحج رسول الله - ﷺ - بعد هجرته إلى المدينة سوى هذه الحجة، وسميت حجة الوداع؛ لأنه - ﷺ - ودع فيها أصحابه ﵃.\n(٧) وهي ميقات أهل المدينة ومن يمر بها.\n(٨) هي زوجة أبي بكر الصديق ﵄، وتزوجها بعد وفاة أبي بكر علي بن أبي طالب ﵃.\n(٩) الذي عند مسلم \" سعى \".\n(١٠) قال النووي في \" شرح مسلم \": فيه إنكار الرجل على زوجته ما رآه منها من نقص في دينها؛ لأنه ظن أن ذلك لا يجوز، فأنكره.\n(١١) قال النووي في \" شرح مسلم \": قال المحققون والجمهور: اسم هذا الابن إياس بن ربيعة بن الحارث بن عبد المطلب، وقيل: اسمه حارثة، وقيل: آدم. قال الدارقطني: وهو تصحيف، وقيل: اسمه تمام، وممن سماه آدم: الزبير بن بكار، قال القاضي: ورواه بعض رواة مسلم \" دم ربيعة بن الحارث \" قال: وكذا رواه أبو داود، وقيل: هو وهم، والصواب \" ابن ربيعة \" لأن ربيعة عاش بعد النبي ﷺ إلى زمن عمر بن الخطاب ﵁، وتأوله أبو عبيد فقال: دم \" ربيعة \" لأنه ولي الدم، فنسبه إليه، قالوا: وكان هذا الابن المقتول طفلًا صغيرًا يحبو بين البيوت، فأصابه حجر في حرب كانت بين بني سعد وبني ليث بن بكر، قاله الزبير بن بكار.\n(١٢) قال النووي في \" شرح مسلم \": معناه: الزائد على رأس المال، كما قال الله تعالى: ﴿وإن تبتم فلكم رؤوس أموالكم﴾ [البقرة: ٢٧٧] وهذا الذي ذكرته إيضاح، وإلا فالمقصود مفهوم من نفس لفظ الحديث؛ لأن الربا هو الزيادة، فإذا وضع الربا فمعناه: وضع الزيادة، والمراد بالوضع: الرد والإبطال.\n(١٣) قال النووي في \" شرح مسلم \": في هذه الجملة إبطال أفعال الجاهلية وبيوعها التي لم يتصل بها قبض، وأنه لا قصاص في قتلها، وأن الإمام وغيره ممن يأمر بمعروف أو ينهى عن منكر ينبغي أن يبدأ بنفسه وأهله، فهو أقرب إلى قبول قوله، وإلى طيب نفس من قرب عهده بالإسلام.\n(١٤) قال النووي في \" شرح مسلم \": قيل: معناه: قوله تعالى: ﴿فإمساك بمعروف أو تسريح بإحسان﴾ [سورة البقرة: ٢٢٩] وقيل: المراد: كلمة التوحيد، وهي: \" لا إله إلا الله محمد رسول الله \" إذ لا تحل مسلمة لغير مسلم، وقيل: المراد بإباحة الله تعالى والكلمة، قوله تعالى: ﴿فانكحوا ما طاب لكم من النساء﴾ [النساء: ٣] وهذا الثالث هو الصحيح، وبالأول قال الخطابي والهروي وغيرهما. وقيل: المراد بالكلمة: الإيجاب والقبول، ومعناه على هذا: بالكلمة التي أمر الله تعالى بها.\n(١٥) في بعض النسخ: وينكتها.\n(١٦) قال النووي: هكذا هو في النسخ، وكذا نقله القاضي عياض عن معظم النسخ، قال: وصوابه \" مثل حصى الخذف \" قال: وكذا رواه غير مسلم، وكذا رواه بعض رواة مسلم. هذا كلام القاضي.\nقلت (القائل النووي): والذي في النسخ من غير لفظة \" مثل \" هو الصواب، بل لا يتجه غيره، ولا يتم الكلام إلا كذلك، ويكون قوله: \" حصى الخذف \" متعلقًا بحصيات، أي: رماها بسبع حصيات حصى الخذف، يكبر مع كل حصاة، فحصى الخذف متصل بحصيات، واعترض بينهما: يكبر مع كل حصاة، وهذا هو الصواب، والله أعلم.\n\n(١٧) قال النووي: معناه لولا خوفي أن يعتقد الناس ذلك من مناسك الحج ويزدحمون عليه بحيث يغلبونكم ويدفعونكم عن الاستقاء لاستقيت معكم، لكثرة فضيلة هذا الاستقاء.\nقال: وفي الحديث فضيلة العمل في هذا الاستقاء، واستحباب شرب ماء زمزم.\nوأما زمزم: فهي البئر المشهورة في المسجد الحرام بينها وبين الكعبة ثمان وثلاثون ذراعًا، وقيل: سميت زمزم لكثرة مائها. يقال: ماء زمزوم، وزمزم، وزمازم: إذا كان كثيرًا، وقيل: لضم هاجر لمائها حين انفجرت وزمها إياه، وقيل: لزمزمة جبريل وكلامه عند فجره إياها، وقيل: إنها غير مشتقة، ولها أسماء أخر ذكرتها في \" تهذيب اللغات \" مع نفائس أخرى تتعلق بها.\n(١٨) أي في الجاهلية.\n(١٩) أي جاوز.\n(٢٠) قال في \" عون المعبود \": يظهر من هذه الرواية: أن قوله: فقرأ فيهما بالتوحيد، هو قول مدرج من محمد بن علي (يعني: محمد بن علي بن الحسين) وكذا قوله بعده: قال علي بالكوفة: فذهبت محرشًا إلى آخر قصة فاطمة ﵂، ذكره محمد بن علي منقطعًا من غير ذكر جابر والله أعلم.\n(٢١) أخرجه مسلم رقم (١٢١٨) في الحج، باب حجة النبي ﷺ، وأبو داود رقم (١٩٠٥) و(١٩٠٧) و(١٩٠٨) و(١٩٠٩) في المناسك، باب صفة حجة النبي ﷺ، والنسائي ٥ / ١٤٣ و١٤٤ في الحج، باب الكراهية في الثياب المصبغة للمحرم، وباب ترك التسمية عند الإهلال، وباب الحج بغير نية يقصده المحرم، وباب العمل في الإهلال، وباب إهلال النفساء، وباب سوق الهدي، وباب كيف يطوف أول ما يقدم وعلى أي شقيه يأخذ إذا استلم الحجر، وباب ذكر الصفا والمروة، وباب التكبير على الصفا، وباب الذكر والدعاء على الصفا، وباب القول بعد ركعتي الطواف، وباب رفع اليدين في الدعاء بعرفة، وباب فيمن لم يدرك صلاة الصبح مع الإمام، وباب الإيضاع في وادي محسر، وباب عدد الحصى التي يرمي بها الجمار، وفي مواقيت الصلاة، باب الجمع بين الظهر والعصر بعرفة، وأخرجه أيضًا بطوله ابن ماجة رقم (٣٠٧٤) في المناسك، باب حجة رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد ٣/٣٢٠. و«أبو داود» ١٩٠٧ قال: حدثنا ابن حنبل. وفي ١٩٠٩ قال: حدثنا يعقوب بن إبراهيم. و«ابن خزيمة» ٢٧٥٤ و٢٧٥٧ قال: حدثنا محمد بن بشار. ثلاثتهم -أحمد، ويعقوب، وابن بشار- قالوا حدثنا يحيى بن سعيد القطان.\n٢- وأخرجه عبد بن حميد ١١٣٥ قال: حدثني أبو بكر بن أبي شيبة. و«الدارمي» ١٨٥٧ قال: أخبرنا إسماعيل بن أبان. وفي ١٨٥٨ قال: أخبرنا محمد بن سعيد الأصبهاني. و«مسلم» ٤/٣٨ قال: حدثنا أبو بكر بن أبي شيبة وإسحاق بن إبراهيم. و«أبو داود» ١٩٠٥ قال: حدثنا عبد الله بن محمد النفيلي، وعثمان بن أبي شيبة، وهشام بن عمار، وسليمان بن عبد الرحمن الدمشقيان و«ابن ماجة» ٣٠٧٤ قال: حدثنا هشام بن عمار. و«ابن خزيمة» ٢٦٨٧، ٢٨٠٢ و٢٨٥٥، ٢٨٢٦، ٢٨١٢و٢٩٤٤ قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الله بن محمد النفيلي. وفي ٢٨٠٩ قال: حدثنا محمد بن الوليد، قال: حدثنا يزيد (ح) وحدثنا محمد بن يحيى، قال: حدثنا عبد الله بن محمد النفيلي.\nتسعتهم (أبو بكر، وإسماعيل، ومحمد بن سعيد، وإسحاق، والنفيلي، وعثمان، وهشام، وسليمان، ويزيد) عن حاتم بن إسماعيل.\n٣- وأخرجه مسلم ٤/٤٣ قال: حدثنا عمر بن حفص بن غياث. و«أبوداود» ١٩٠٨ قال: حدثنا مسدد. كلاهما (عمر، ومسدد) قالا: حدثنا حفص بن غياث.\n٤- وأخرجه ابن خزيمة ٢٥٣٤ قال: حدثنا علي بن حجر السعدي.، قال: حدثنا إسماعيل بن جعفر.\n٥- وأخرجه ابن خزيمة ٢٦٢٠ قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن أبي حازم.\n٦- وأخرجه ابن خزيمة ٢٧٥٥ قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا معاوية بن هشام، قال: حدثنا سفيان الثوري.\nستتهم (يحيى، وحاتم، وحفص، وإسماعيل، وابن أبي حازم، والثوري) عن جعفر بن محمد، عن أبيه، فذكره.","vol":"3","page":459},{"text":"١٧٩٧ - (خ) عبد الله بن عباس -﵄- قال: «انْطَلَقَ رسولُ الله -ﷺ- من المدينةِ بعدما تَرجَّلَ وادَّهنَ (١) ولبسَ إزارَهُ ورِداءهُ ⦗٤٧٦⦘ هُوَ وأَصحابُهُ، فلم ينه عن شيء من الأَرديةِ والأُزُرِ تُلبَسُ، إلاَّ المُزَعفَرَة (٢) التي تُرْدَعُ (٣) على الجلد. فَأصبَحَ بذي الحُلَيفَةِ، وركب راحلَتَهُ حتَّى استوى على البيداءِ أَهلَّ هو وأَصْحابهُ، وقَلَّدَ بُدْنهُ، وذلك لِخَمْسٍ بقينَ من ذي القَعْدة (٤) فقدمَ مكةَ لأربعٍ خَلَون من ذي الحجَّةِ، وطافَ بالبيت، وسعى بين الصَّفَا والمروةِ، ولم يَحِلَّ من أجل بُدْنِهِ، لأنَّهُ قَلَّدها، ثم نزَلَ بأعلى مكةَ عند الحَجون (٥)، وهو مُهِلٌّ، ولم يَقْرَبِ الكَعْبَةَ بعد طوافِهِ بها حتى ⦗٤٧٧⦘ رَجَعَ من عَرفةَ، وأمرَ أَصحابَهُ أن يَطوفوا بالبيت، وبين الصَّفا والمروة، ثم يُقَصِّرُوا رؤوسهُمْ ثم يَحِلُّوا (٦)، وذلك لَمِنْ لَم يكن مَعَهُ بَدَنَةٌ قَلَّدَها، ومَن كانت مَعهُ امْرَأته فهي لَهُ حَلالٌ والطِّيبُ والثيابُ» . أخرجه البخاري (٧) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَرَجَّل): الترجيل: تسريح الشعر.\n(ترْدع): ثوب رديع، أي صبيغ، وقد رَدَعْته بالزعفران، والمراد: الذي يؤثر صبغه في الجسد، فيصبغه من لونه.\n_________\n(١) قال الحافظ في \" الفتح \": قال ابن المنذر: أجمع العلماء على أن للمحرم أن يأكل الزيت والشحم والسمن والشيرج، وأن يستعمل ذلك في جميع بدنه سوى رأسه ولحيته، وأجمعوا أن الطيب لا يجوز استعماله في بدنه، ففرقوا بين الطيب والزيت في هذا: فقياس كون المحرم ممنوعًا من استعمال الطيب في رأسه: أن يباح له استعمال الزيت في رأسه. وقد تقدمت الإشارة إلى الخلاف في ذلك قبل.\n(٢) قال الزركشي: \" إلا المزعفرة \" بالنصب على الاستثناء، وبالجر على البدلية.\n(٣) أي تلطخ. قال الحافظ في \" الفتح \": يقال: ردع: إذا التطخ، والردع: أثر الطيب إذا لزق بجلده، قال ابن بطال: وقد روي بالمعجمة من قولهم: أردغت الأرض: إذا كثرت مناقع المياه فيها، والردغ بالغين المعجمة: الطين. اهـ. ولم أر في شيء من الطرق ضبط هذه اللفظة بالغين المعجمة، ولا تعرض لها عياض، ولا ابن قرقول، والله أعلم. ووقع في الأصل: تردع على الجلد. قال ابن الجوزي: الصواب حذف على كذا قال، وإثباتها موجه أيضًا.\n(٤) قوله: \" لخمس بقين من ذي القعدة \"، فيه حجة لأحد قولي اللغويين: أنه لا حاجة إلى الاستثناء، بناء على تمام الشهر غالبًا، وقيل: لابد أن يقول: إن بقين، لاحتمال نقص الشهر. اهـ.\nقال الحافظ في \" الفتح \": احتج به ابن حزم في كتاب \" حجة الوداع \" له على أن خروجه ﷺ من المدينة كان يوم الخميس، قال: لأن أول ذي الحجة كان يوم الخميس بلا شك؛ لأن الوقفة كانت يوم الجمعة بلا خلاف، وظاهر قول ابن عباس: \" لخمس \" يقتضي أن يكون خروجه من المدينة يوم الجمعة بناء على ترك عد يوم الخروج، وقد ثبت أنه ﷺ صلى الظهر بالمدينة أربعًا كما سيأتي قريبًا من حديث أنس، فتبين أنه لم يكن يوم الجمعة، فتعين أنه يوم الخميس. وتعقبه ابن القيم في \" زاد المعاد \"، بأن المتعين: أن يكون يوم السبت، بناء على عد يوم الخروج، أو على ترك عده، ويكون ذو القعدة تسعًا وعشرين يومًا. اهـ.\n\n(٥) \" الحجون \" بحاء مهملة مفتوحة بعدها جيم مضمومة: جبل بأعلى مكة، وبجواره المعلى مقبرة أهل مكة.\n(٦) في المطبوع: ثم يجلسوا، وهو تحريف.\n(٧) ٣ / ٣٢٣ في الحج، باب ما يلبس المحرم من الثياب والأردية والأزر، وباب من لم يقرب الكعبة ولم يطف حتى يخرج إلى عرفة، وباب تقصير المتمتع بعد العمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري ٢/١٨٩، ١٦٩، ٢١٤، قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا فضيل بن سليمان، قال: حدثني موسى بن عقبة، قال: أخبرني كريب، فذكره.\nرواية البخاري في ٢/١٨٩ مختصرة علي: «قدم النبي -ﷺ- مكة، فطاف، وسعى بين الصفا والمروة، ولم يقرب الكعبة بعد طوافة بها، حتى رجع من عرفة» .\nوروايته ٢/٢١٤ مختصرة على: لما قدم النبي -ﷺ- مكة أمر أصحابه أن يطوفوا بالبيت وبالصفا والمروة، ثم يحلوا، ويحلقوا، أو يقصروا.» .","vol":"3","page":475},{"text":"١٧٩٨ - (ت) علي بن أبي طالب - ﵁ - قال: «وقفَ رسولُ الله -ﷺ- بعرفةَ، فقال: هذه عرفةُ، وهو الموقف، وعرفَةُ كلُّها مَوقفٌ، ثُمَّ أفَاضَ حين غَرَبتِ الشَّمسُ، وأردفَ أُسامَةَ بنَ زَيدٍ، وجَعلَ يُشيرُ بيَدِهِ على هِينتهِ، النَّاسُ يَضْربونَ يَمينًا وشِمالًا لا يلتَفِتُ إليهم، ويقول: يا أيُّها النَّاسُ، عليكم السَّكينةَ، ثم أتى جَمعًا فَصلَّى بهم الصَّلاتينِ جَميعًا، فَلمَّا أصبحَ أتَى قُزَحَ، ووقفَ عليه، وقال: هذا قُزَحُ، وهو الموقِفُ، وجمعٌ كلُّها موقِفٌ، ثم أفاضَ حتى انتهى إلى وادي مُحَسِّرٍ، فَقَرعَ ناقته، فَخبَّت حتى جَازَ الوادي، فَوقفَ وأَردفَ الفضلَ، ثم أتى الجمرةَ فَرَماها، ثم أتى المنحرَ، فقال: هذا المَنحَرُ، ومِنى كلُّها مَنحرٌ، واستفتَتْهُ ⦗٤٧٨⦘ جاريةٌ شَابَّةٌ من خَثعَم، قالت: إنَّ أبي شَيخٌ كبيرٌ، قد أدركَتْهُ فريضةُ الله في الحجِّ، أفَيُجزىءُ أَن أَحُجَّ عنه؟ قال: حُجِّي عَن أبيكِ، قال: ولَوى عُنُقَ الفَضلِ، فقال العباس: يا رسول الله، لِمَ لوَّيتَ عُنقَ ابنِ عمك؟ قال: رأيتُ شابًّا وشَابَّة، فلم آمَنِ الشَّيطَانَ عليهما، فأتاهُ رجلٌ، فقال: يا رسول الله، إني أفضْتُ قبلَ أن أحلِق؟ قال: احلِق ولا حرجَ، قال: وجاءَ آخرُ فقال: يا رسول الله، إني ذبحتُ قبلَ أنْ أَرميَ؟ قال: ارمِ ولا حرَجَ، قال: ثم أتى البيتَ فَطَافَ به، ثم أَتى زمزمَ، فقال: يا بني عبدِ المطلب، لولا أَنْ يَغلِبَكُمُ النَّاسُ عليه لنزعتُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٨٨٥) في الحج، باب ما جاء أن عرفة كلها موقف، وأبو داود رقم (١٧٣٥) في المناسك، باب الصلاة بجمع، وإسناده حسن، وقال الترمذي: حديث حسن صحيح، وفي الباب عن جابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن أخرجه أحمد ١/٧٥ (٥٦٢) قال: حدثنا أبو أحمد محمد بن عبد الله بن الزبير، قال: حدثنا سفيان. وفي ١/٩٨ (٧٧٨) و١/١٦٥ (١٣٤٧) قال: حدثنا بحيى بن آدم، عن سفيان ابن سعيد. و«أبوداود» ١٩٢٢، ١٩٥٣ قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. و«ابن ماجة» ٣٠١٠ قال: حدثنا علي بن محمد، قال: حدثنا يحيى بن آدم، عن سفيان. و«الترمذي» ٨٨٥ قال: حدثنا محمد بن بشار، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان. «عبد الله بن أحمد» ١/٧٢ (٢٥٢)، ٧٦١ (٥٦٤) قال: حدثني أحمد بن عبدة البصري، قال: حدثنا المغيرة بن عبد الرحمن بن الحارث المخزومي وفي ١/٨١ (٦١٣) قال: حدثنا سويد بن سعيد في سنة ست وعشرين ومئتين، قال: حدثنا مسلم بن خالد الزنجي (وابن خزيمة)، ٢٨٣٧ ٢٨٨٩ قال حدثنا محمد بن بشار قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان.\nثلاثتهم (سفيان، والمغيرة، ومسلم بن خالد) عن عبد الرحمن بن الحارث بن عياش بن أبي ربيعة المخزومي، عن زيد بن علي بن الحسين، عن أبيه، عن عبيد الله بن أبي رافع، فذكره.\nقلت: فات المؤلف - ﵀ - عزوه لأبي داود.","vol":"3","page":477},{"text":"الكتاب الثاني من حرف الحاء: في الحدود، وفيه سبعة أبواب\n<span data-type=\"title\" id=toc-395>الباب الأول: في حد الردة وقطع الطريق</span>\n١٧٩٩ - (ط) زيد بن أسلم -﵀ (١) - «أَنَّ رسولَ الله -ﷺ- قال: مَنْ غَيرَ دِينَهُ فَاضربوا عُنُقَهُ» .\nقال مالك في تفسير هذا الحديث: معناه - والله أعلم -: أنَّه مَنْ خرج من الإسلام إلى غيره، مثلُ الزَّنادِقَة وأشباههم، فأولئكَ إذا ظُهِرَ عليهم يُقتَلون ولا يُستَتَابُون، لأنه لا تُعرَف توبتُهم، فإنهم كانوا يُسِرُّونَ ⦗٤٨٠⦘ الكفرَ، ويُعلِنونَ الإسلام، فلا أرى أَن يُسْتَتابَ هؤلاء إذا ظُهِرَ على كفرهم بما يَثْبُتُ به.\nقال مالك: والأمر عندنا: أنَّ مَنْ خرج من الإسلام إلى الرِّدة: أَن يُسْتَتابوا، فإن تابوا وإلا قُتِلُوا.\nقال: ومعنى قول رسول الله -ﷺ-: «مَنْ بَدلَ دِينَهُ فاقتُلُوهُ»: مَن خرج من الإسلام إلى غيره، لا مَن خرج من دينٍ غيرِ الإسلام إلى غيرهِ، كَمنْ يَخْرُجُ من يَهَوديةٍ إلى نَصرانيَّةٍ، أَو مَجُوسيةٍ، ومن فعل ذلك من أَهل الذِّمَّةِ لم يُستَتَبْ، ولم يقتل. أخرجه الموطأ (٢) .\n_________\n(١) هو زيد بن أسلم، العدوي مولاهم، يروي عن أبيه أسلم خادم عمر، وعن ابن عمر، أحد أعلام التابعين، مات في ذي الحجة سنة ثلاثين ومائة.\n(٢) ٢ / ٧٣٦ في الأقضية، باب القضاء فيمن ارتد، وهو مرسل، وقد وصله البخاري عن طريق أيوب عن عكرمة عن ابن عباس، وسيأتي رقم (١٨٠٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل أخرجه مالك ١٤٨٣ قال الزرقاني مرسلا عند جميع الرواة، وهو موصول في البخاري والسنن الأربعة من طريق أيوب عن عكرمة عن ابن عباس.","vol":"3","page":479},{"text":"١٨٠٠ - (ط) عبد الرحمن بن محمد بن عبد الله بن عبد القاري -﵀- عن أبيه قال: «قَدِمَ على عمَر بنِ الخطاب -﵁-، في زَمَنِ خلافته، رَجُلٌ من اليمن، من قِبَلِ أَبي مُوسَى الأشعري، وكان عَاملًا له، فسألَهُ عُمَرُ عن النَّاسِ؟ ثم قال: هل كان فيكم مِنْ مُغَرِّبةِ خَبرٍ؟ قال: نعم، رجلٌ كفَرَ بعد إسلامِه، قال: فما فعلتم به؟ قال: قَرَّبنَاهُ فَضربنا عُنُقَهُ، قال: فَهلا حَبَسْتُمُوهُ ثلاثًا، وأطْعَمتُموهُ كُلَّ يومٍ رغيفًا، واسْتَتَبْتُمُوه، لَعلَّهُ يَتُوبُ، ويُراجِعُ أمْرَ الله؟ اللَّهُمَّ إني لمْ أحضُرْ، ولم ⦗٤٨١⦘ آمُرْ، ولم أَرْضَ إذْ بَلَغَني» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُغَرِّبة خبر): يقال: هل من مغربة خبر؟ بكسر الراء وفتحها مع الإضافة فيهما - وأصله: من الغَرب، وهو البعد، يقال: دارٌ غَرْبة، أي: بعيدة، والمعنى: هل من خبر جديد جاء من بلد بعيد؟\n_________\n(١) ٢ / ٧٣٧ في الأقضية، باب القضاء فيمن ارتد عن الإسلام، وهو مرسل، ومحمد بن عبد الله بن عبد الرحمن بن عبد القاري لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك ١٤٨٤ عن عبد الرحمن بن محمد بن عبد الله عن أبيه، فذكره قال الزرقاني: محمد المدني «ثقة» الشرح (٤/١٨) .","vol":"3","page":480},{"text":"١٨٠١ - (خ ت د س) عكرمة قال: «أُتيَ عليٌّ -﵁- بِزَنادِقَةٍ (١)، فأحرَقَهمْ، فَبلَغ ذلك ابْنَ عَبَّاس، فقال: لو كنتُ أنا لَم أُحرِّقهمْ لِنهي رسولِ الله -ﷺ-، قال: لا تُعذِّبوا بعَذَاب الله، ولقَتَلْتُهُم، لقول رسولِ الله -ﷺ-: «مَنْ بَدَّلَ دِينَهُ فاقتُلُوهُ» . هذه رواية البخاري.\nوزاد الترمذي: «فَبَلَغ ذلك عليًا، فقال: صَدقَ ابنُ عبَّاس» .\nوفي رواية أبي داود والنسائي: «أَنَّ علِيًّا أَحْرقَ نَاسًا ارتْدُّوا عن الإسلام، فَبلَغَ ذلك ابنَ عباس، فقال: لم أكُنْ لأحْرِقَهم بالنَّار، إنَّ رسولَ الله -ﷺ- قال: لا تُعذِّبوا بِعذَاب الله، وكنتُ قاتِلهُم (٢) بقول رسول الله ⦗٤٨٢⦘ ﷺ-، [فإن رسولَ الله -ﷺ- قال]: «مَنْ بَدَّلَ دِينَهُ فاقْتُلُوهُ»، [فبَلغَ ذلك عليًّا]، فقال: ويَحَ ابنَ عباس» .\nوأخرج النسائي أيضًا منه المسند فقط، فقال: عن ابن عباسٍ: أَنَّ رسولَ الله -ﷺ- قال: «مَنْ بَدَّلَ دِينَهُ فاقْتُلُوهُ» .\nوأخرج أيضًا عن أنسٍ: «أنَّ عليًّا أُتيَ بنَاسٍ من الزُّطِّ (٣) يعبدون وثَنًا [فأحرقَهُم]، قال ابنُ عباس: إنما قال رسولُ الله -ﷺ-: «مَنْ بَدَّلَ دِينَهُ فَاقتُلُوهُ» (٤) .\n_________\n(١) جمع زنديق، هو المبطن للكفر المظهر للإسلام، كالمنافق. وقيل: هو قوم من الثنوية القائلين بالخالقين - النور والظلمة إله الخير وإله الشر - وقيل: من لا دين له، وقيل: هو من يتبع كتاب (زرادشت) المسمى بالزند، وقيل: هم الذين أحرقهم علي ﵁ وهم كانوا عبدة الأوثان.\n(٢) في الأصل: وكنت أقاتلهم، وما أثبتناه رواية أبي داود.\n(٣) قال ابن حجر في \" المقدمة \": هم صنف من السودان.\nوفي القاموس \" الزط \" بالضم: جبل من الهند، معرب \" جت \" بالفتح، والقياس يقتضي فتح معربة أيضًا. الواحد \" زطي \".\n\n(٤) أخرجه البخاري ١٢ / ٢٣٨ و٢٣٩ في استتابة المرتدين، باب حكم المرتد والمرتدة واستتابتهم، وفي الجهاد، باب لا يعذب بعذاب الله، والترمذي رقم (١٤٥٨) في الحدود، باب ما جاء في المرتد، وأبو داود رقم (٤٣٥١) في الحدود، باب الحكم فيمن ارتد، والنسائي ٧ / ١٠٤ و١٠٥ في تحريم الدم، باب الحكم في المرتد، وأخرجه أيضًا أحمد في المسند ١ / ٢٨٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٣٣) قال: حدثنا سفيان. و«أحمد» ٢١٧١ (١٨٧١) قال: حدثنا إسماعيل. وفي ١/٢١٩ (١٩٠١) قال: حدثنا سفيان. وفي ١/٢٨٢ (٢٥٥١) قال: حدثنا عفان، قال: حدثنا حماد بن زيد. وفي ١/٢٨٢ (٢٥٥٢) قال: حدثنا عفان. قال: حدثنا وهيب. و«البخاري» ٤/٧٥ قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي ٩/١٨ قال: حدثنا أبو النعمان محمد بن الفضل، قال: حدثنا حماد بن زيد. و«أبو داود» ٤٣٥١ قال: حدثنا أحمد بن حنبل، قال: حدثنا إسماعيل بن إبراهيم. و«ابن ماجة» ٢٥٣٥ قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. و«الترمذي» ١٤٥٨ قال: حدثنا أحمد بن عبدة الضبي البصري، قال: حدثنا عبد الوهاب الثقفي. و«النسائي» ٧/١٠٤ قال: أخبرنا عمران بن موسى، قال: حدثنا عبد الوارث. (ح) وأخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا أبو هشام، قال: حدثنا وهيب. (ح) وأخبرنا محمود بن غيلان، قال: حدثنا محمد بن بكر، قال: أنبأنا ابن جريج قال: أنبأنا إسماعيل، عن معمر سبعتهم (سفيان بن عيينة، وإسماعيل بن إبراهيم بن علية، وحماد بن زيد، ووهيب، وعبد الوهاب الثقفي، وعبد الوارث، ومعمر) عن أيوب.\n٢- وأخرجه النسائي ٧/١٠٤ قال: أخبرنا هلال بن العلاء، قال: حدثنا إسماعيل بن عبد الله بن زرارة، قال: حدثنا عباد بن العوام، قال: حدثنا سعيد عن قتادة.\nكلاهما (أيوب، وقتادة) عن عكرمة، فذكره.\nفي رواية إسماعيل بن علية، ووهيب عند أحمد، زاد في آخره: فبلغ عليا ما قال ابن عباس، فقال: ويح ابن أم ابن عباس. وفي رواية عبد الرهاب الثقفي فبلغ ذلك عليا فقال: صدق ابن عباس..","vol":"3","page":481},{"text":"١٨٠٢ - (خ م د س) أبو موسى الأشعري - ﵁ - قال: «قَدِمَ عَليَّ مُعاذٌ، وأنا بِاليَمَنِ، فَكانَ رجلٌ يَهُوديٌّ، فأسْلَم، ثمَّ ارتدَّ عن الإسلام، فَلمَّا قَدِمَ مُعاذٌ قال: لا أنْزِلُ عن دابتي حتَّى يُقتَلَ، قال: وكان قد اسْتُتِيبَ قبل ذلك» . ⦗٤٨٣⦘\nزاد في رواية: «بعشرين ليلة، أو قريبًا منها، فَجَاء مُعَاذٌ، فَدعاهُ، فأبى، فَضَرَبَ عُنُقَهُ» .\n. قال أَبو داود: وقد روي هذا الحديث من طُرُقٍ، وليس فيه ذِكْر الإستتابة. هذه رواية أبي داود.\nوهو طرف من حديث طويل قد أخرجه البخاري ومسلم، وهو مذكور بطوله في كتاب الغزوات في بَعثِ أبي موسى ومعاذٍ إلى اليمن في حرف «الغين» .\nوقد ذُكرِ بعض رواياته في «كتاب الخلافة والإمارةِ» من حرف «الخاء» وبعضُ رواياته في «كتاب الشراب» من حرف «الشين» . ووافقهم على بعضها النسائي، وقد ذكرت رواياته في مواضعها.\nوله هاهنا منها قال: «إنَّ رسولَ الله -ﷺ- بَعَثَهُ إلى اليَمَن، ثم أرْسَلَ مُعاذَ بنَ جبلٍ بعد ذلك. فَلمَّا قَدِمَ قال: يا أيُّها الناسُ إني رسولُ رسولِ اللهِ إليكم، فَألَقى له أَبو موسى وسَادَة ليَجْلِسَ، فأُتيَ برجُلٍ كان يَهُوديًا فأسلَمَ، ثم كفَرَ، فقال معاذٌ: لا أَجْلِسُ حتى يُقْتَلَ: قَضاء الله ورسولِه - ثلاث مَرَّاتٍ - فَلمَّا قُتِلَ قعدَ» .\nوهذا الذي أخرجه النسائي قد أخرجه البخاري ومسلم في جملة الحديث، ⦗٤٨٤⦘ وهو مذكور هناك (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وِسادَة) الوسادة: المخدة.\n_________\n(١) أخرجه البخاري ١٢ / ٢٤١ و٢٤٢ في استتابة المرتدين، باب حكم المرتد والمرتدة واستتابتهم، وفي الإجارة، باب في الإجارة، وفي الأحكام، باب ما يكره من الحرص على الإمارة، وباب الحاكم يحكم بالقتل على من وجب عليه دون الإمام الذي فوقه، ومسلم رقم (١٧٣٣) في الإمارة، باب النهي عن طلب الإمارة والحرص عليها، وأبو داود رقم (٤٣٥٤) و(٤٣٥٥) و(٤٣٥٦) و(٤٣٥٧) في الحدود، باب الحكم فيمن ارتد، والنسائي ٧ / ١٠٥ في تحريم الدم، باب الحكم في المرتد، وأخرجه أيضًا أحمد في المسند ٤ / ٤٠٩ و٤١٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد ٤/٤٠٩ قال: حدثنا يحيى بن سعيد، قال: حدثنا قرة بن خالد. و«البخاري» ٣/١١٥، ٩/١٩، ٨١ قال: حدثنا مسدد، قال: حدثنا يحيى، عن قرة بن خالد. وفي ٩/٨١ قال: حدثني عبد الله بن الصباح قال: حدثنا محبوب بن الحسن، قال حدثنا خالد. و«مسلم» ٦/٦ قال: حدثنا عبيد الله بن سعيد، ومحمد بن حاتم، قالا: حدثنا يحيى بن سعيد القطان، قال: حدثنا قرة بن خالد،. و«أبو داود» ٣٥٧٩ قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد، قال حدثنا قرة بن خالد. وفي (٤٣٥٤) قال: حدثنا أحمد بن حنبل، ومسدد قالا: حدثنا يحيى بن سعيد، قال: مسدد: حدثنا قرة. و«النسائي» ٩١ وفي الكبرى (٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى - وهو ابن سعيد - قال: حدثنا قرة بن خالد. وفي ٧/١٠٥ قال: حدثنا محمد بن بشار (ح) وحدثني حماد بن مسعدة، قالا حدثنا قرة بن خالد. كلاهما (قرة بن خالد، خالد الحذاء) عن حميد ابن هلال.\n٢- وأخرجه أحمد ٤/٤١٧ قال: حدثنا يونس بن محمد. و«البخاري» ١/٧٠ قال: حدثنا أبو النعمان. و«مسلم» ١/١٥٢ قال: حدثنا يحيى بن حبيب الحارثي. و«أبو داود» ٤٩ قال: حدثنا مسدد، وسليمان ابن داود العتكي. و«النسائي» ١/٩ وفي الكبرى (٣) قال: أخبرنا أحمد بن عبدة البصري. و«ابن خزيمة» ١٤١ قال: حدثنا أحمد بن عبدة الضبي. ستتهم (يونس، وأبو النعمان، ويحيى بن حبيب، ومسدد، وسليمان، وأحمد بن عبدة) عن حماد بن زيد، قال: أخبرنا غيلان بن جرير.\n٣- وأخرجه أحمد (٤/٤١٧) . و«النسائي» ٨/٢٢٤ قال: أخبرنا عمرو بن منصور. كلاهما - أحمد بن حنبل، وعمرو بن منصور - قالا: حدثنا سليمان بن حرب، قال: ثنا عمر بن علي بن مقدم، قال: حدثنا أبو عميس، عن سعيد بن أبي بردة.\n٤- وأخرجه أحمد ٤/٣٩٣ قال: حدثنا عبد الرزاق. وفي ٤/٤١١ قال: حدثنا عبد الرحمن بن مهدي. و«النسائي» في الكبرى (تحفة الأشراف) ٩١٣٤ عن عمرو بن علي، عن عبد الرحمن، كلاهما (عبد الرزاق، وعبد الرحمن عن سفيان، عن إسماعيل بن أبي خالد، عن أخيه) .\n٥-وأخرجه أبو داود (٢٩٣٠) قال: حدثنا وهب بن بقية، قال: حدثنا خالد. و«النسائي» في الكبرى (تحفة الأشراف) ٩٠٧٧ عن إبراهيم بن يعقوب. وهلال بن العلاء. كلاهما عن سعيد بن سليمان، عن عباد بن العوام كلاهما - خالد بن عبد الله، وعباد بن العوام - عن إسماعيل بن أبي خالد عن أخيه عن بشر بن قرة الكلبي - وفي رواية عباد: قرة بن بشر -.\n٦- وأخرجه البخاري ٩/٨٠ قال: حدثنا محمد بن العلاء و«مسلم» ٦/٦ قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن العلاء. كلاهما - محمد بن العلاء، وأبو بكر بن أبي شيبة - قالا: حدثنا أبو أسامة، عن بريد بن عبد الله.\nستتهم -حميد بن هلال، وغيلان بن جرير، وسعيد بن أبي بردة، وأخو إسماعيل بن أبي خالد، وبشر ابن قرة أو قرة بن بشر، وبريد -عن أبي بردة فذكره.\nوأخرجه أبو داود (٤٣٥٥) قال: حدثنا الحسن بن علي، قال: حدثنا الحماني - يعني عبد الحميد بن عبد الرحمن - عن طلحة بن يحيى، وبريد بن عبد الله بن أبي بردة. وفي (٤٣٥٦) قال: حدثنا محمد ابن العلاء قال: حدثنا حفص، قال: حدثنا الشيباني. ثلاثتهم (طلحة، وبريد، وسليمان بن أبي سليمان أبو إسحاق الشيباني) عن أبي بردة، عن أبي موسى، فذكره (موقوفا) بقصة اليهودي الذي أسلم ثم ارتد. وفي رواية طلحة وبريد: (وكان قد استتيب قبل ذلك) . وفي رواية الشيباني: (فدعاه عشرين ليلة، أو قريبا منها، فجاء معاذ، فدعاه فأبى، فضرب عنقه)\nأخرجه البخاري ٥/٢٠٤ قال: حدثنا موسى. قال: حدثنا أبو عوانة. قال حدثنا عبد الملك، عن أبي بردة. قال: بعث رسول الله -ﷺ- أبا موسى ومعاذ بن جبل إلى اليمن. قال وبعث كل واحد منهما على مخلاف. قال: واليمن مخلافان. ثم قال: يسرا ولا تعسرا. وبشرا ولا تنفرا ... الحديث وفيه قصة المرتد، وقراءة القرآن.\nلكن أبا بردة أرسل الحديث، ولم يذكر فيه (عن أبي موسى)","vol":"3","page":482},{"text":"١٨٠٣ - (د) عبد الله بن عباس -﵄- قال: «كان عبدُ الله بنُ سَعدِ بن أَبي سَرْحٍ (١) يَكتُبُ لرسول لرسول الله -ﷺ-، فأزله الشَّيطَانُ، ⦗٤٨٥⦘ فَلَحِقَ بالكُفَّارِ، فأمرَ رسولُ الله أنْ يُقْتَلَ يَومَ الفَتحِ، فاستَجَارَ له عُثمانُ ابنُ عَفَّانٍ، فأجارَهُ رسولُ الله -ﷺ-» . أخرجه أبو داود.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأزَّله) أزله: حمله على الزلل، وهو الذنب، والخطأ والزلل: ضد الثبات والتأني في الأمور (٢) .\n_________\n(١) قال أبو عبيد: أسلم عبد الله بن سعد قبل الفتح وهاجر، وكان يكتب الوحي لرسول الله ﷺ، ثم ارتد مشركًا وصار إلى قريش بمكة فقال لهم: إني كنت أصرف محمدًا حيث أريد. كان يملي علي ﴿عزيز حكيم﴾ فأقول: \" أو عليم حكيم؟ فيقول: نعم \" كل صواب. فلما كان يوم الفتح أمر رسول الله ﷺ بقتله، وقتل عبد الله بن خطل، ومقيس بن صبابة، ولو وجدوا تحت أستار الكعبة. ففر عبد الله بن أبي سرح إلى عثمان، وكان أخاه من الرضاع، أرضعت أمه عثمان، حتى أتى به رسول الله ﷺ بعدما اطمئن أهل مكة، فاستأمنوا له، فصمت رسول الله ﷺ طويلًا، ثم قال: نعم، فلما انصرف هو وعثمان، قال رسول الله ﷺ لمن حوله: \" ما صمت إلا ليقوم إليه بعضكم فيضرب عنقه \"، فقال رجل من الأنصار: فهلا أومأت إلي يا رسول الله؟ فقال: \" إن النبي لا ينبغي أن تكون له خائنة الأعين \" وأسلم عبد الله بن سعد بن أبي سرح أيام الفتح فحسن إسلامه، ولم يظهر منه شيء ينكر عليه بعد ذلك، وهو أحد النجباء العقلاء الكرماء من قريش، ثم ولاه عثمان بعد ذلك مصر سنة خمس وعشرين، وفتح على يديه أفريقية سنة سبع وعشرين، وتتمة مناقبه مذكورة في \" الاستيعاب \".\n(٢) رقم (٤٣٥٨) في الحدود، باب الحكم فيمن ارتد، وأخرجه أيضًا النسائي ٧ / ١٠٧ في تحريم الدم، باب توبة المرتد، وفي سنده الحسين بن واقد، وهو ثقة له أوهام. وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٥٨) قال: حدثنا أحمد بن محمد المروزي، و«النسائي» ٧/١٠٧ قال: أخبرنا زكريا بن يحيى، قال: حدثنا إسحاق بن إبرهيم كلاهما (أحمد بن محمد، وإسحاق بن إبرهيم) عن علي بن الحسين بن واقد، عن أبيه، عن يزيد النحوي، عن عكرمة، فذكره.\nقلت: الحسين بن واقد يهم.","vol":"3","page":484},{"text":"١٨٠٤ - (د) حارثة بن مضرب - ﵁ - «أَنه أتى عبدَ الله - يعني ابنَ مسعود- بالكوفة فقال: ما بَيني وبَينَ أحَدٍ من العرب حِنةٌ، وإني مَرَرتُ بمسجدٍ لبني حَنيفَةَ، فإذا هم يُؤمنونَ بمُسيلِمَةَ، فأرسلَ إليهم عبدُ الله فَجيءَ بهم فاسْتَتَابَهُم، غَيرَ ابنَ النَّواحَةِ، قال له: سمعتُ رسولَ الله -ﷺ- يقول لك: لولا أنك رسولٌ لضَربتُ عُنُقَكَ، فَأنتَ اليومَ لستَ برسولٍ، فأمرَ قرظة بن كعب - وكان أميرًا على الكوفة - فضربَ عُنُقَهُ في السوقِ، ثم قال: مَن أَرادَ أنْ يَنظُرَ إلى ابن النَّوَّاحةِ فلْينظر إليه قَتيلًا بالسوق» . أخرجه أبو داود (١) . ⦗٤٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِنَة): الحنة هاهنا بمعنى الإحنة، وهي العداوة.\nقال الجوهري: [يقال: في صدره عليَّ إحنَةٌ، أي: حقد، ولا تَقُل: حِنَةٌ، والجمع: إحَنٌ، وقال الهروي:] هي لغة رديئة، وقد جاءت، وقال الخطابي: ويشبه أن يكون مذهبُ ابن مسعود في قَتلِهِ من غير استتابةٍ أنَّه رأى قول رسول الله - ﷺ -: «لَوْلا أنَّك رسولٌ لَضَربتُ عُنُقَكَ» حُكمًا منه بقتله لولا علَّة الرسالة، فلما ظَفِرَ به وارتفعتِ العِلَّة أمضى فيه ذلك، ولم يَستَأْنِفْ له حُكم سائر المرتدين، لأن ابن النَّوَّاحَةِ كان دَاعِيَةَ مُسَيْلمةَ، بخلاف غيره مِمَّنِ انتمى إليه، فلهذا استَتَابهُم دُونَهُ، بِناءً منه على أنَّ أَمرَ مُسيلمةَ عنده مستحكم لا يزول بالتوبة، وأنه لا يُصدَّقُ في توبته.\n_________\n(١) رقم (٢٧٦٢) في الجهاد، باب في الرسل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد ١/٣٩٠ (٣٧٠٨) قال: حدثنا يزيد، قال: أنبأنا المسعودي. وفي ١/٣٩٦ (٣٧٦١) قال: حدثنا أبو النضر، قال: حدثنا المسعودي. وفي ١/٤٠٦ (٣٨٥٥) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. و«النسائي» في الكبرى (تحفة الأشراف) ٢٩٨٠ عن أبي قدامة السرخسي، عن عبد الرحمان، عن سفيان.\nكلاهما (المسعودي، وسفيان) عن عاصم بن أبي النجود، عن أبي وائل، فذكره.\n(*) رواية سفيان مختصرة على: «أن النبي -ﷺ- قال لرجل: لولا أنك رسول لقتلتك»","vol":"3","page":485},{"text":"١٨٠٥ - (خ م ت د س) أنس بن مالك - ﵁ - «أنَّ نَاسًا من عُكْلٍ وعُرَينةَ قَدِمُوا على النبيِّ -ﷺ- وتكلَّموا بالإسلام فقالوا: يا نبيَّ الله، إنَّا كُنا أَهلَ ضَرعٍ، ولم نَكن أهلَ رِيفٍ، واسْتوخَمُوا بالمدينة، فأَمر لهم رسولُ الله -ﷺ- بذَودٍ وراعٍ، وأمرهم أن يَخْرجُوا فيه، فيشْربوا من ألبانِها وأبوالها، فانطلقوا حتى إذا كانوا ناحية الحرَّةِ كَفَروا بعد إسلامهم، وقَتَلُوا رَاعيَ النبيِّ -ﷺ-، واستاقوا الذَّودَ، فَبَلغَ ذلك النبيَّ، ⦗٤٨٧⦘ فبعثَ الطَّلبَ في آثارهم، فأمر بهم فَسَمرُوا أَعينَهُم، وقَطَعُوا أيديَهم، وتُرِكُوا في ناحيةِ الحرَّة حتى ماتوا على حالهم، قال قتادة، بلغنا: أنَّ النبيَّ -ﷺ- بعد ذلك كان يَحُثُّ على الصدقَةِ، وينْهى عن المُثْلَةِ» .\nزاد في رواية: «قال قتادةُ: فحدَّثني ابنُ سِيرينَ: أنَّ ذلك قَبْلَ أن تَنْزِلَ الحدود» .\nهذه رواية البخاري ومسلم.\nوفي أخرى للبخاري: «أَن ناسًا من عُرينَةَ اجتَوَوا المدينةَ، فَرخصَ لهم رسولُ الله -ﷺ- أن يأتُوا إبلَ الصدقة فيشربوا من ألبانها وأبوالها، فقتلوا الراعيَ، واستاقُوا الذَّودَ، فأرسلَ رسولُ الله -ﷺ-، فأُتيَ بهم، فَقَطَّعَ أيديَهم وأرجُلَهم، وسَمَرَ أعينهم، وتَرَكَهُمْ بالحرةِ يعَضُّون الحجارة» .\nوفي أخرى له: «أنَّ ناسًا كان بهم سُقْمٌ فقالوا: يا رسول الله، آوِنا وأطعِمنا، فلما صَحُّوا قالوا: إنَّ المدينةَ وخمةٌ، فأنزلهم الحرَّةَ في ذودٍ له، فقال: اشربوا من أَلبانها، فلمَّا صَحُّوا قَتلُوا راعيَ رسولِ الله -ﷺ-، واستاقُوا ذَودَه، فَبَعثَ في آثارهم، وقطَّع أيديَهُمْ وأرجُلَهمْ، وسَمَرَ أَعيُنَهمْ، فَرأيتُ الرجلَ منهم يَكدُمُ الأرضَ بلسانه حتى يَموت قال ⦗٤٨٨⦘ سلاَّمٌ: [وهو ابن مِسكين] فَبلغني: أنَّ الحجَّاجَ قال لأنسٍ: حَدِّثْني بأَشدِّ عُقُوبةٍ عاقَبَ بها النبيُّ -ﷺ-، فَحدَّثهُ بهذا، فَبَلغَ، فقال: ودِدتُ أنه لم يُحِّدّثهُ» .\nوفي رواية لمسلم بنحوه، وفيه: «وكان قد وقَعَ بالمدينة المُومُ، وهو البِرْسَامُ (١)» .\nوزاد: «وكان عنده شبابٌ من الأنصارِ قَريبٌ من عشْرين، فَأرسل إليهم، وبعثَ قَائفًا يَقْتصُّ آثارَهُمْ» . وفي أخرى قال: «إنَّما سَملَ النبيُّ -ﷺ- أَعْيُنَ أولئكَ لأنهم سَملُوا أعينَ الرِّعاء» .\nوفد أخرجه البخاري ومسلم بأتَمَّ من هذا وزيادَةٍ تتضمن ذِكر القَسامة وهو مذكور في كتاب القسامة، من حرف القاف.\nوأخرجه الترمذي بنحو من هذه الطرق، وأخرج منه طرفًا في كتاب الطعام في جواز شرب أبوال الإبل.\nوأخرج أبو داود: «أنَّ قَوْمًا من عُكْلٍ - أو قال: من عُرَينةَ ⦗٤٨٩⦘ قَدِموا على رسول الله -ﷺ-، فاجتَوَوا المدينةَ، فَأمرَ لهم رسولُ الله -ﷺ- بلقاحٍ، وأمرهم أن يشْرَبوا من أَبوالها وألبانها، فانطَلَقوا، فلما صَحُّوا قَتلُوا راعيَ رسولِ الله -ﷺ- واسْتاقوا النَّعَمَ، فبلغ النبيَّ خَبَرُهم من أولِ النَّهارِ، فأرسل في آثارهم: فما ارتفع النهارُ حتى جِيء بهم، فأمر بهم، فقطعت أيديهم وأرجُلُهُم، وسَمَرَ أعْينَهم، وأُلقُوا في الحْرَّةِ، يَسْتَسقُون فلا يُسقَونَ» .\nقال أبو قِلابة: «فهؤلاء قَومٌ سَرقوا وقَتَلُوا، وكفَروا بعدَ إيمانهم، وحارَبُوا الله ورسوله» .\nوفي أخرى له قال: «فأمر بمساميرَ فأُحميت، فكحَلهُمْ، وقطع أيْديَهُم وأرجلَهمْ، وما حسمَهُمْ» .\nوفي أخرى له قال: «فَبَعَثَ رسولُ الله -ﷺ- في طلبهم قَافة، فأُتيَ بهم، قال: فأنزل الله ﷿ في ذلك: ﴿إنَّما جَزاءُ الذينَ يُحاربونَ الله ورسولَهُ ويسعَونَ في الأرضِ فَسادًا أنْ يُقَتَّلُوا أو يصَلَّبُوا أو تُقَطَّعَ أَيديهم وأرجُلهم من خِلافٍ أو يُنفَوا من الأرضِ ذلكَ لهُم خِزيٌ في الدنيا ولَهُم في الآخرةِ عذابٌ عظيمٌ﴾ [المائدة: ٣٣]» .\nوفي أخرى قال أنس: «فلقد رأيتُ أحدَهَم يَكْدِمُ الأرضَ بفيهِ عَطشًا، حتّى ماتُوا» . ⦗٤٩٠⦘\nوزاد في أخرى: «ثم نَهَى عن المُثْلَةِ» .\nوأَخرجه النسائي بنحو من هذه الروايات، والألفاظ متقاربة، إلا أن في أَحدِ طُرقه «أنَّ النَّفَر كانوا ثمانية» .\nوفي أخرى منها: «فَقَطَعَ أيديَهُم وأرجُلَهُم، وسَمَلَ أعيُنَهُم وصلَبهم» .\nوأخرج أبو داود قولَ ابن سيرين: «إنَّ ذلك قَبْلَ أَنْ تَنزِلَ الحدود» . مُفردًا (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَهْل ضَرْع): الضرع: الخِلْف، أراد، أننا أهل ماشية وبادية، ⦗٤٩١⦘ ولسنا من أهل المدن والحضر، وإنما عيشنا من اللبن.\n(الريف): أرض فيها زرع وخصب، والجمع: أرياف.\n(استوخموا): استوخمت أرض كذا، إذا لم توافق مزاجك.\n(بذود): الذود من الإبل: من الثلاثة إلى العشرة.\n(الحرَّة): أرض ذات حجارة سود، وهي هاهنا: اسم لإرض بظاهر المدينة معروفة.\n(فسَمَرَ أعينهم): سَمَرُ العين: هو أن تحمى لها مسامير الحديد وتكحل ليذهب بصرها.\n(اجتووا): الاجتواء: مثل الاستيخام، تقول: اجتويت موضع كذا، مثل استوخمته وكرهت المقام فيه، وهو افتعلت من الجوى: الألم في الجوف.\n(قائفًا): القائف: الذي يعرف الآثار، ومنه القائف: الذي يعرف الإنسان بما يراه من الشبه.\n(سَمَلَ): سُمِلَت عينه: إذا فُقئت بحديدة محماة.\n(لِقَاح): اللقاح: جمع لقحة، وهي ذوات اللبن من الإبل، وقيل: ذوات المخاض. ⦗٤٩٢⦘\n(يَكْدِم): كدم الأرض: إذا عضَّها بملء فيه.\n(حَسَمَهم): الحسم: هو إذا قطعت اليد، أو الرجل كُويت لينقطع الدم.\n_________\n(١) قال النووي في \" شرح مسلم \": \" الموم \" بضم الميم وإسكان الواو، وأما \" البرسام \" فبكسر الباء، وهو نوع من اختلال العقل، ويطلق على ورم الرأس وورم الصدر، وهو معرب. وأصل اللفظة سريانية.\n(٢) أخرجه البخاري ١٢ / ٩٨ في المحاربين في فاتحته، وباب لم يحسم النبي ﷺ من أهل الردة حتى هلكوا، وباب لم يسق المرتدون والمحاربون حتى ماتوا، وباب سمر النبي ﷺ أعين المحاربين، وفي الديات، باب القسامة، وفي الوضوء، باب أبوال الإبل والدواب والغنم ومرابضها، وفي الزكاة، باب استعمال إبل الصدقة وألبانها لأبناء السبيل، وفي الجهاد، باب إذا حرق المشرك المسلم هل يحرق، وفي المغازي، باب قصة عكل وعرينة، وفي تفسير سورة المائدة، باب ﴿إنما جزاء الذين يحاربون الله ورسوله ويسعون في الأرض فسادًا﴾، وفي الطب، باب الدواء بألبان الإبل وباب الدواء ببول الإبل، وباب من خرج من أرض لا تلائمه، ومسلم رقم (١٦٧١) في القسامة، باب حكم المحاربين والمرتدين، والترمذي رقم (٧٢) في الطهارة، باب ما جاء في بول ما يؤكل لحمه، ورقم (١٨٤٦) في الأطعمة، باب ما جاء في شرب أبوال الإبل، وأبو داود رقم (٤٣٦٤) في الحدود، باب ما جاء في المحاربة، ورقم (٤٣٦٥) و(٤٣٦٦) و(٤٣٦٧) و(٤٣٦٨) و(٤٣٧١)، والنسائي ٧ / ٩٣ و٩٤ و٩٥ و٩٦ و٩٧ و٩٨ في تحريم الدم، باب تأويل قول الله ﷿: ﴿إنما جزاء الذين يحاربون الله ورسوله ويسعون في الأرض فسادًا﴾، وأخرجه أيضًا ابن ماجة رقم (٢٥٧٨) في الحدود، باب من حارب وسعى في الأرض فسادًا، وأحمد في المسند ٣ / ١٠٧ و١٦٣ و١٧٠ و١٧٧ و١٨٦ و١٩٨ و٢٠٥ و٢٣٣ و٢٨٧ و٢٩٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه عن أنس أبو قلابة:\n١- أخرجه أحمد ٣/١٦١ قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. و«البخاري» ١/٦٧ قال: حدثنا حماد بن زيد. وفي ٤/٧٥ قال: حدثنا معلى بن أسد، قال: حدثنا وهيب. وفي ٨/٢٠٢ قال: حدثنا موسى بن إسماعيل، عن وهيب. وفيه (٨/٢٠٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا حماد. و«أبو داود» ٤٣٦٤ قال: حدثنا سليمان بن حرب، قال: حدثنا حماد. وفي ٤٣٦٥ قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. و«النسائي» ٧/٩٥ قال: أخبرنا أحمد بن سليمان، قال: حدثنا محمد بن بشر، قال: حدثنا سفيان.\nثلاثتهم (سفيان، وحماد، ووهيب) عن أيوب.\n٢- وأخرجه أحمد ٣/١٨٦، والبخاري ٩/١١ قال: حدثني قتيبة بن سعيد. و«مسلم» ٥/١٠٢ قال: حدثنا أبو جعفر محمد بن الصباح وأبو بكر بن أبي شيبة. وأربعتهم - أحمد، وقتيبة، وأبو جعفر، وأبو بكر) قالوا حدثنا إسماعيل بن علية. و«النسائي» (٧/٩٣) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا يزيد بن زريع. كلاهما (ابن علية، ويزيد) عن حجاج بن أبي عثمان.\nوأخرجه البخاري (٥/١٦٥) قال: حدثني محمد بن عبد الرحيم، قال: حدثنا حفص بن عمر، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب وحجاج الصواف.\nوأخرجه البخاري (٦/٦٥) قال: حدثنا علي بن عبد الله، قال حدثنا محمد بن عبد الله الأنصاري. و«مسلم» ٥/١٠٢ قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ، (ح) وحدثنا أحمد بن عثمان النوفلي. قال: حدثنا أزهر السمان.\nثلاثتهم (الأنصاري، ومعاذ وأزهر) قالوا حدثنا ابن عون\nوأخرجه مسلم (٥/١٠٢) قال: حدثنا هارون بن عبد الله، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد ابن زيد، عن أيوب.\nثلاثتهم (حجاج، وأيوب، وابن عون) عن أبي رجاء سلمان مولى أبي قلابة.\n٣- وأخرجه أحمد (٣/١٩٨)، والبخاري ٨/٢٠١ قال: حدثنا علي بن عبد الله. وفي (٨/٢٠٢) قال حدثنا محمد بن الصامت. و«أبو داود» ٤٣٦٦ قال: حدثنا محمد بن الصباح بن سفيان. (ح) وحدثنا عمرو بن عثمان و«النسائي» (٧/٩٤) وفي الكبرى (تحفة الأشراف -٩٤٥) قال: أخبرنا عمرو بن عثمان. خمستهم - أحمد، وعلي، وابن الصامت، وابن الصباح، وعمرو - قالوا: حدثنا الوليد بن مسلم.\nوأخرجه مسلم ٥/١٠٣) قال: حدثنا الحسن بن أبي شعيب الحراني، قال: حدثنا مسكين وهو ابن بكير الحراني (ح) وحدثنا عبد الله بن عبد الرحمان الدارمي، قال: أخبرنا محمد بن يوسف. و«النسائي» ٧/٩٥ قال: أخبرنا إسحاق بن منصور، قال: حدثنا ابن يوسف.\nثلاثتهم - الوليد، ومسكين، وابن يوسف- قالوا: حدثنا الأوزاعي، قال: حدثني يحيى بن أبي كثير.\nثلاثتهم ٠ أيوب، وسلمان أبو رجاء، ويحيى - عن أبي قلابة، فذكره.\n٠١ أخرجه أحمد (٣/١٦٣) قال: حثنا عبد الرزاق، قال: حدثنا معمر.\n٢- وأخرجه أحمد (٣/١٧٠) قال: حدثنا محمد بن جعفر، وفي ٣/٢٣٣ قال: حدثنا عبد الوهاب، «البخاري» (٥/١٦٤، ٧/١٦٧) قال: حدثني عبد الأعلى بن حماد، قال: حدثنا يزيد بن زريع. و«مسلم» ٥/، ١٠٣ والنسائى ٧/٧١ كلاهما عن محمد بن المثنى، قال: حدثنا عبد الأعلى و«النسائي» (١/١٥٨، ٧/٩٧)، في الكبرى ٢٨٦، وابن خزيمة ١١٥.\nكلاهما - النسائي، وابن خزيمة -عن محمد بن عبد الأعلى قال: حدثنا يزيد بن زريع.\nأربعتهم - ابن جعفر، وعبد الوهاب، يزيد بن زريع، وعبد الأعلى -، عن سعيد بن أبي عروبة.\n٣- وأخرجه أحمد ٣/١٧٧ قال: حدثنا عبد الملك بن عمرو. و«أبو داود» ٤٣٦٨ قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي. كلاهما عن هشام الدستوائي.\n٤- وأخرجه أحمد ٣/٢٨٧ قال: حدثنا عفان، قال: حدثنا حماد.\n٥- وأخرجه أحمد ٣/٢٨٧ قال: حدثنا عفان، قال: حدثنا حماد وهمام.\n٦-وأخرجه أحمد ٣/٢٩٠ قال: حدثنا بهز، وحدثنا عفان، و«البخاري» ٧/١٦٠ قال: حدثنا موسى ابن إسماعيل. و«مسلم» ٥/١٠٣ قال: حدثنا هداب بن خالد. أربعتهم (بهز، وعفان، وموسى، وهداب) قالوا: حدثنا همام بن يحيى.\n٧- وأخرجه البخاري ٢/١٦٠ قال: حدثنا مسدد، قال: قال حدثنا يحيى عن شعبة.\nستتهم - معمر، وسعيد، وهشام، وحماد، وهمام، وشعبة - عن قتادة، فذكره.\nورواه ثابت، عن أنس أخرجه البخاري ٧/١٥٩ قال: حدثنا مسلم بن إبراهيم، قال: حدثنا سلام بن مسكين، قال: حدثنا ثابت، فذكره. ورواه عبد العزيز بن صهيب، وحميد، عن أنس بن مالك.\nأخرجه مسلم ٥/١٠١ قال: حدثنا يحيى بن يحيى التميمي، وأبو بكر بن أبي شيبة. و«النسائي» في الكبرى «تحفة الأشراف -٧٨٢» عن بشر بن الحكيم.\nثلاثتهم - يحيى، أبو بكر، وبشر - عن هشيم، عن عبد العزيز وحميد، فذكراه.\nورواه حميد، عن أنس.\n١- أخرجه أحمد ٣/٢٠٥، ١٠٧، والنسائي ٧/٩٦ قال: أخبرنا محمد بن المثنى. كلاهما (أحمد، وابن المثنى) قالا: حدثنا ابن أبي عدي.\n٢- وأخرجه أحمد ٣/٢٠٥ قال: حدثنا يزيد بن هارون.\n٣- وأخرجه ابن ماجة (٣٥٠٣، ٢٥٧٨) قال: حدثنا نصر بن علي، قال: حدثنا عبد الوهاب بن عبد الحميد.\n٤- وأخرجه النسائي ٧/٩٥ قال: أخبرنا أحمد بن عمرو بن السرح، قال: أخبرني ابن وهب، قال: أخبرني عبد الله بن عمر وغيره.\n٥- وأخرجه النسائي ٧/٩٥ قال: أخبرنا علي بن حجر، قال: أنبأنا إسماعيل بن جعفر.\n٦- وأخرجه النسائي ٧/٩٦ قال: أخبرنا محمد بن المثنى، قال: حدثنا خالد بن الحارث.\nستتهم - ابن أبي عدي، ويزيد، وعبد الوهاب، وعبد الله العمري، وإسماعيل، وخالد - عن حميد، فذكره.\nقال ابن ماجة: ورواه حميد، وقتادة، وثابت عن أخرجه أبو داود (٤٣٦٧) قال: حدثنا موسى بن إسماعيل و«الترمذي» ١٨٤٥، ٧٢ و١٠٤٢ قال: حدثنا الحسن بن محمد الزعفراني، قال: حدثنا عفان ابن مسلم، و«النسائي» ٧/٩٧ قال: أخبرنا محمد بن رافع، قال: حدثنا بهز. ثلاثتهم (موسى، وعفان، وبهز) عن حماد بن سلمة، عن حميد، وقتادة وثابت، فذكروه لم يذكر بهز في حديثه (حميدا) .\nقال ابن ماجة: ورواه معاوية بن قرة، عن أنس أخرجه مسلم ١٠٣٥ قال: حدثنا هارون بن عبد الله، قال: حدثنا مالك بن إسماعيل قال: حدثنا بن معاوية، قال: حدثنا سماك بن حرب عن معاوية بن قرة، فذكره.\nقال ابن ماجة: ورواه يحيى بن سعيد، عن أنس بن مالك أخرجه النسائي ١/١٦٠، ٧/٩٧، وفي الكبرى ٢٨٧ قال: أخبرنا محمد بن وهب قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم. قال: حدثني زيد بن أبي أنيسة، عن طلحة بن مصرف، عن يحيى بن سعيد فذكره.\nقال ابن ماجة: ورواه سليمان التيمي، عن أنس أخرجه مسلم ٥/١٠٣، والترمذي (٧٣)، والنسائي ٧/١٠٠، ثلاثتهم عن الفضل بن سهل الأعرج، قال: حدثني يحيى بن غيلان، قال: حدثنا يزيد بن زريع، عن سليمان التيمي، فذكره.","vol":"3","page":486},{"text":"١٨٠٦ - (د س) عبد الله بن عمر -﵄- «أنَّ ناسًا أغاروا على إبلِ رسولِ الله -ﷺ-، وارتَدُّوا عن الإسلام، وقتَلوا راعيَ رسولِ الله مؤمِنًا، فَبَعثَ -ﷺ- في آثارهم، فأُخِذوا، فقطع أيديَهم وأرجلَهم، وسَمَلَ أعيُنَهُم، قال: فنزلت فيهم آية المُحاربة، وهم الذين أخبر عنهم أنس بن مالك حين سَألهُ الحجاجُ» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) أخرجه أبو داود رقم (٤٣٦٩) في الحدود، باب ما جاء في المحاربة، والنسائي ٧ / ١٠٠ في تحريم الدم، باب تأويل قول الله ﷿: ﴿إنما جزاء الذين يحاربون الله ورسوله﴾، وفي سنده عبد الله بن عبيد الله بن عمر بن الخطاب، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن للحديث شواهد بمعناه، منها الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهد هأخرجه أبو داود (٤٣٦٩) قال: حدثنا أحمد بن صالح. وفي «تحفة الأشراف» ٢٧٧٥ عن أبي الطاهر بن السرح، و«النسائي» ٧/١٠٠ قال: أخبرنا أحمد بن عمرو بن السرح.\nكلاهما - أحمد بن صالح، وأحمد بن عمرو أبو الطاهر بن السرح - عن عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، عن سعيد بن أبي هلال، عن أبي الزناد، عن عبد الله بن عبيد الله، فذكره.\nأخرجه أبو داود (٤٣٧٠) . والنسائي ٧/١٠٠ كلاهما - أبو داود والنسائي - عن أحمد بن عمرو بن السرح، قال: أخبرنا ابن وهب، قال: أخبرني الليث بن سعد، عن محمد بن عجلان، عن أبي الزناد، أن رسول الله -ﷺ- لما قطع الذين سرقوا لقاحه،وسمل أعينهم بالنار، عاتبه الله في ذلك، فأنزل الله تعالى ﴿إنما جزاء الذين يحاربون الله ورسوله﴾ الآية كلها.\nقلت: مداره على عبيد الله بن عمر،لم يوثقه غير ابن حبان والسند الآخر لا يعل المتصل منه.","vol":"3","page":492},{"text":"١٨٠٧ - (س) سعيد بن المسيب -﵀- قال: «قَدِمَ ناسٌ من العربِ على رسولِ الله - ﷺ -، فأسلموا، ثمَّ مَرِضوا، فَبَعَثَ بهم رسولُ الله -ﷺ- إلى لِقَاحٍ ليَشْرَبُوا من ألبانها فَكانُوا فيها، ثم عَمَدوا إلى الراعي غُلام رسولِ الله -ﷺ- فَقتَلُوهُ، واستَاقُوا اللِّقَاحَ، فَزَعُموا أَنَّ رسولَ الله -ﷺ- قال [اللهم] عَطِّش مَنْ عَطَّشْ آل محمدٍ الليلةَ، فبعثَ رسولُ الله -ﷺ- في ⦗٤٩٣⦘ طلبهم، فَأخِذوا، فقَطعَ أَيديَهم وأرجلَهمْ، وسَمَلَ أَعيُنَهُمْ، قال بعضهم: استاقوا إلى أَرض الشِّركِ» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٩٨ و٩٩ في تحريم الدم، باب تأويل قول الله ﷿: ﴿إنما جزاء الذين يحاربون الله ورسوله﴾، ورجاله ثقات، إلا أنه مرسل. ويشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه (٧/٩٩، ٩٨) قال: أخبرنا أحمد بن عمرو بن السرح قال: أنبأنا ابن وهب. قال: وأخبرني يحيى بن أيوب ومعاوية بن صالح عن يحيى بن سعيد عن سعيد بن المسيب، فذكره.","vol":"3","page":492},{"text":"١٨٠٨ - (س) عائشة -﵂- قالت: «أغارَ قومٌ على لِقَاحِ رسولِ الله -ﷺ-، فَأخَذَهْم، فَقَطعَ أيديَهْم وأَرجُلَهُمْ، وسَمَلَ أعْيُنَهم» .\nوفي رواية عن عروة مرسلًا قال: «أَغَارَ قومٌ من عُرينةَ على لِقَاحِ رسول الله -ﷺ-، فَاستاقُوها، وقَتَلُوا غلامًا له، فَبَعثَ رسولُ الله -ﷺ- في آثارهم ... الحديث» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٩٩ في تحريم الدم، باب تأويل قول الله ﷿: ﴿إنما جزاء الذين يحاربون الله ورسوله﴾، وإسناده حسن.","vol":"3","page":493},{"text":"١٨٠٩ - (د س) أبو الزناد عبد الله بن ذكوان «أنَّ رسولَ الله -ﷺ- لمَّا قطع الذين سَرقوا لِقاحَهُ وسَمَلَ أعينهم بالنار، عاتبه الله تعالى في ذلك، فأنزل الله تعالى: ﴿إنَّما جزاءُ الَّذينَ يُحاربونَ الله ورسولَهُ ويسعونَ في الأرضِ فسادًا أن يُقتَّلوا أَو يُصَلَّبُوا أو تُقَطَّعَ أيْدِيهْم وأرجُلُهم من خِلافٍ أو يُنْفَوا من الأرضِ ذلكَ لهم خِزيُ في الدنيا ولَهم في الآخرةِ عذابٌ عَظيمُ﴾ [المائدة: ٣٣]» أخرجه أبو داود والنسائي (١) .\n_________\n(١) أخرجه أبو داود رقم (٤٣٧٠) في الحدود، باب ما جاء في المحاربة، والنسائي ٧ / ١٠٠ في تحريم ⦗٤٩٤⦘ الدم، باب ﴿إنما جزاء الذين يحاربون الله ورسوله﴾، ورجاله ثقات، إلا أنه مرسل. ويشهد له معنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود ٤٣٧٠، والنسائي (١٧-١) كلاهما عن أحمد بن عمرو بن السرح، قال: أخبرنا بن وهب قال: أخبرني الليث بن سعد، عن محمد بن عجلان، عن أبي الزناد، فذكره.","vol":"3","page":493},{"text":"<span data-type=\"title\" id=toc-396>الباب الثاني: في حد الزنا</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-397>الفصل الأول: في أحكامه</span>، وفيه ستة فروع\n<span data-type=\"title\" id=toc-398>الفرع الأول: في حد الأحرار</span>\n١٨١٠ - (خ م ط ت د) عبد الله بن عباس -﵄- قال: «سمعتُ عمرَ، وهو على مِنبر رسولِ الله -ﷺ- يَخْطُبْ ويقول: إنَّ الله بعث محمدًا بالحق، وأنزلَ عليه الكتاب، وكان مِمَّا أنْزَلَ عليه: آيَة الرَّجم (١) ⦗٤٩٥⦘ فَقرَأَناها ووعَيْناها، ورجم رسولُ الله -ﷺ-، ورجمنا بعده، فأخشى إن طال بالنَّاسِ زَمَنٌ أَن يقولَ قائلٌ: ما نَجِدُ آيةَ الرجمِ في كتابِ الله، فيضِلوا بتركِ فَريضَةٍ أَنزلها الله (٢) في كتابه، فإن الرَّجمَ في كتاب الله حَقٌّ على من زنا إذا أُحصِن (٣) من الرجال والنساء إذا قَامَتِ البَيِّنةُ، أو كانَ حَمْلٌ، أَو الاعتراف، وايمُ الله، لولا أن يقولَ الناسُ: زاد في كتاب الله، لكَتبتُها» .\nهذه رواية أبي داود.\nوفي رواية الترمذي إلى قوله: «أو الاعتراف» .\nوفي أخرى للترمذي عن ابن المسيب عن عمرَ -﵁- قال: «رجمَ رسولُ الله -ﷺ-، ورجمَ أَبو بكرٍ، ورجمتُ، ولولا أَني أكرَهُ أن أزيدَ في كتاب الله لكَتبتُهُ في المصحف، فإني قد خشيتُ أنْ يَجيءَ أَقْوامٌ فلا يَجدونه في كتاب الله فيكفرون به» .\nوأخرج مسلمُ الروايةَ الأولى، وقال فيها: «ووعيناها وعقلْنَاها» . ⦗٤٩٦⦘\nوقال في آخرها: «إذا قَامَتِ البيِّنةُ، أَو كان الحَبَلُ أَو الاعترافُ» .\nوقد أَخرج البخاري ذلك في جملة حديثٍ طويلٍ، يتضمن ذِكرَ خلافةِ أبي بكر ﵁-، وهو مذكور في «كتاب الخلافة» من حرف «الخاء» .\nوله في أخرى مختصرًا نحو ذلك.\nوفي رواية الموطأ: «أنهُ سَمِع عمرَ بنَ الخطاب -﵁- يقول: الرجمُ في كتاب الله حَقٌّ على من زَنى من الرجال والنساء إذا أَحصَنَ، إذا قامت البيِّنةُ، أو كان الحَبَلُ أو الاعتراف» (٤) .\n_________\n(١) قال النووي في \" شرح مسلم \": أراد بآية الرجم: \" الشيخ والشيخة إذا زنيا فارجموهما البتة \"، وهذا مما نسخ لفظه وبقي حكمه، وقد وقع نسخ حكمه دون اللفظ، وقد وقع نسخهما جميعًا، فما نسخ لفظه ليس له حكم القرآن في تحريمه على الجنب ونحو ذلك. وفي ترك الصحابة كتابة هذه الآية دلالة ظاهرة على أن المنسوخ لا يكتب في المصحف، وفي إعلان عمر بالرجم وهو على المنبر، وسكوت الصحابة وغيرهم من الحاضرين عن مخالفته بالإنكار: دليل على ثبوت الرجم.\n(٢) قال النووي: هذا الذي خشيه وقع من الخوارج ومن وافقهم، وهذا من كرامات عمر ﵁، ويحتمل أنه علم ذلك من النبي ﷺ.\n(٣) قال في \" النهاية \": أصل الإحصان: المنع. والمرأة تكون محصنة بالإسلام وبالعفاف والحرية وبالتزويج. يقال: أحصنت المرأة فهي مُحْصِنَةٌ، ومُحْصَنة، وكذلك الرجل. والمحصن - بالفتح - يكون بمعنى الفاعل والمفعول، وهو أحد الثلاثة التي جئن نوادر. يقال: أحصن فهو محصن، وأسهب فهو مسهب، وألفج فهو ملفج.\n(٤) أخرجه البخاري ١٢ / ١٢٨ و١٢٩ و١٣٠ و١٣١ و١٣٢ و١٣٣ و١٣٤ و١٣٥ و١٣٦ و١٣٧ في الحدود، باب رجم الحبلى في الزنا، وباب الاعتراف بالزنا، وفي المظالم، باب ما جاء في السقائف، وباب فضائل أصحاب النبي ﷺ، باب مقدم النبي ﷺ، وفي المغازي، باب شهود الملائكة بدرًا، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (١٦٩١) في الحدود، باب رجم الثيب في الزنا، والموطأ ٢ / ٨٢٣ في الحدود، باب ما جاء في الرجم، والترمذي رقم (١٤٣١) في الحدود، باب ما جاء في تحقيق الرجم، وأبو داود رقم (٤٤١٨) في الحدود، باب في الرجم، وأخرجه أيضًا الدارمي في السنن ٢ / ١٧٩، في الحدود، باب في حد المحصنين، وأحمد في المسند ١ / ٢٣ و٢٩ و٣٦ و٤٠ و٤٣ و٤٧ و٥٠ و٥٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) ٥١٤، والحميدي (٢٥) قال: حدثنا سفيان، قال: حدثنا معمر.. وفي (٢٦) قال: حدثنا سفيان. قال: أتينا الزهري في دار ابن الجواز. فقال: إن شئتم حدثتكم بعشرين حديثا، وإن شئتم حدثتكم بحديث السقيفة. وكنت أصغر القوم، فاشتهيت أن لا يحدث به لطوله، فقال القوم: حدثنا بحديث السقيفة، فحدثنا به الزهري. فحفظت منه أشياء ثم حدثني بقينه بعد ذلك. معمر وفي (٢٧) قال الحميدي حدثنا سفيان. و«أحمد» ١/٢٣ (١٥٤) قال: حدثنا هشيم. وفي ١/٢٤ (١٦٤) قال: حدثنا سفيان وفي ١/٤٠ (٢٧٦) قال: حدثنا عبد الرحمن، قال: حدثنا مالك. وفي ١/٤٧ (٣٣١) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي ١/٥٥ (٣٩١) قال: حدثنا إسحاق بن عيسى الطباع، قال: حدثنا مالك بن أنس. و«الدارمي» ٢٣٢٧ قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. وفي (٢٧٨٧) قال: أخبرنا عثمان بن عمر، قال: حدثنا مالك. والبخاري» ٣/١٧٢، ٥/٨٥ قال: حدثنا يحيى بن سليمان، قال: حدثني ابن وهب، قال: حدثنا مالك. وأخبرني يونس. وفي ٤/٢٠٤ قال: حدثنا الحميدي، قال حدثنا سفيان وفي (٢/١٠٩، ٩/١٢٧) حدثنا موسى بن إسماعيل. قال: حدثنا عبد الواحد، قال: حدثنامعمر. وفي ٨/٢٠٨ قال: حدثنا علي بن عببد الله، قال: حدثنا سفيان، وفي (٨/٢٠٨) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثني إبراهيم بن سعد، عن صالح. و«مسلم» ٥/١١٦ قال: حدثني أبو الطاهر وحرملة بن يحيى. قالا: حدثنا ابن وهب.، قال: أخبرني يونس. (ح) وحدثناه أبو بكر بن أبي شيبة وزهير بن حرب. وابن أبي عمر. قالوا: حدثنا سفيان. و«أبو داود» ٤٤١٨ قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا هشيم. و«ابن ماجة» ٢٥٥٣ قال: حدثنا أبو بكر بن أبي شيبة، محمد بن الصباح، قالا حدثنا سفيان بن عيينة. و«الترمذي» ١٤٣٢ قال: حدثنا سلمة بن شبيب وإسحاق بن منصور والحسن بن علي الخلال وغير واحد. قالوا حدثنا عبد الرزاق، عن معمر. وفي (الشمائل) ٣٣٠ قال: حدثنا أحمد بن منيع، وسعيد بن عبد الرحمن المخزومي وغير واحد. قالوا: حدثنا سفيان بن عيينة. و«النسائي» في الكبرى (الورقة ٩٣ أوب) قال: أخبرنا محمد بن منصور المكي، قال: حدثنا سفيان. (ح) وأخبرنا محمد بن يحيى النيسابوري قال: حدثنا بشر بن عمر قال حدثني مالك. (ح) الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن وهب، قال: أخبرني مالك ويونس. (ح) وأخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا أبي، عن بن إسحاق، قال: حدثني عبد الله بن أبي بكر بن محمد بن عمرو ابن حزم. (ح) وأخبرنا يوسف بن سعيد بن مسلم المصيصي، قال: حدثنا حجاج بن محمد، قال: حدثنا ليث بن سعد، عن عقيل.\nثمانيتهم - مالك، ومعمر، وسفيان بن عيينة، وهشيم، ويونس، وصالح وعبد الله بن أبي بكر، وعقيل- عن ابن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة، وعن ابن عباس، فذكره.\n(*) الروايات مطولة ومختصرة.\nوأخرجه النسائي أيضا في الكبرى (الورقة ٩٣- أ) قال: أخبرنا محمد بن رافع النيسابوري، قال: حدثنا أبو داود الطيالسي، عن شعبة، عن سعد بن إبراهيم، قال: سمعت عبيد الله بن عبد الله بن عتبة يحدث عن ابن عباس، أن عمر بن الخطاب أراد أن يخطب ... الحديث مختصر على الرجم.\nفي رواية سفيان عن الزهري عند النسائي في الكبرى «... وقد قرأناها: الشيخ والشيخة إذا زنيا فأرجمهوهما ألبتة. وقد رجم رسول الله -ﷺ- ورجمنا بعده.»\nقال أبو عبد الرحمن النسائي: لا أعلم أن أحدا ذكر في هذا الحديث «الشيخ والشيخة فأرجموهما ألبتة» غير سفيان، وينبغي أن يكون وهم. والله أعلم.\nأخرجه النسائي في الكبرى (الورقة ٩٣ ب) قال: أخبرنا علي بن عثمان الحراني، قال: حدثنا محمد ابن موسى، قال: حدثنا أبي، عن يحيى بن أيوب، عن يزيد بن أبي حبيب، عن رجل، عن سعيد ابن أبي هند، عن عبيد الله عبد الله بن عتبة بن مسعود، قال: قال عمر على المنبر: لقد رجم رسول الله -ﷺ- ورجمنا بعده ولم يذكر (ابن عباس) .\nوأخرجه أحمد /٢٩ (١٩٧) قال: حدثنا هشيم، قال: حدثنا الزهري.\nوفي ١/٥٠ (٣٥٢) قال أحمد: حدثنا محمد بن جعفر وحجاج و«النسائي» في الكبرى (الورقة ٩٣ أ) قال: أخبرنا العباس بن محمد والدوري قال: حدثنا أبو نوح عبد الرحمن الغزوان. (ح) وأخبرني هارون ابن عبد الله الحمال، قال: حدثنا أبو داود الطيالسي. وفيه قال: أخبرني الحسن إسماعيل بن سليمان المجالدي، قال: حدثنا حجاج بن محمد. (ح) وأخبرني عبد الله بن محمد بن إسحاق الأذرمي، قال: حدثنا غندر. أربعتهم (محمد بن جعفر غندر. وحجاج، وأبو نوح، وأبو داود) عن شعبة، عن سعد ابن إبراهيم.\nكلاهما (الزهري، وسعد) عن عبيد الله بن عبد الله بن عتبة، عن ابن عباس.، عن الرحمن بن عوف، عن عمر، فذكره.\nوفي رواية: ابن عباس: قال خطب عمر بن الخطاب، وقال: هشيم مرة: خطبنا) فحمد الله تعالى: وأثنى عليه فذكر الرجم. فقال: لاتخدعن عنه، فإنه حد من حدود الله تعالى؛ «ألا إن رسول الله -ﷺ- قد رجم، ورجمنا من بعده.» ولولا أن يقول قائلون: زاد عمر في كتاب الله ﷿ ماليس منه لكتبته في ناحية من المصحف: شهد عمر بن الخطاب (وقال هشيم مرة: وعبد الرحمن بن عوف وفلان وفلان) «أن رسول الله -ﷺ- قد رجم.، ورجمنا من بعده» ألا وإنه سيكون من بعدكم قوم يكذبون بالرجم. وبالدجال، وبالشفاعة، وبعذاب القبر، وبقوم يخرجون من النار بعد ما امتحشوا.\nأخرجه أحمد ١/٢٣ (١٥٦) قال: حدثنا هشيم، قال: أنبأنا علي بن زيد، عن يوسف بن مهران، عن ابن عباس، فذكره.\nورواه سعيد بن المسيب، أن عمر بن الخطاب قال: «إياكم أن تهلكوا عن آية الرجم. وأن يقول قائل: لا نجد حدين في كتاب الله تعالى. فقد رأيت رسول الله -ﷺ- رجم ورجمنا بعده.»\nوفي رواية داود بن أبي هند «رجم رسول الله -ﷺ-، ورجم أبو بكر، ورجمت، ولولا أني أكره أن أزيد في كتاب الله لكتبته في المصحف، فإني قد خشيت أن تجيء أقوام فلا يجدونه في كتاب الله فيكفرون به» .\nأخرجه مالك (الموطأ) ٥١٤ عن يحيى بن سعيد. و«أحمد» ١/٣٦ (٢٤٩) قال: حدثنا يحيى، عن يحيى. وفي ١/٤٣ (٣٠٢) قال: حدثنا يزيد. قال: أنبأنا يحيى و«الترمذي» ١٤٣١ قال: حدثنا أحمد بن منيع، قال: حدثنا إسحاق بن يو سف الأزرق، عن داود بن أبي هند.\nكلاهما - يحيى، وداود - عن سعيد بن المسيب، فذكره.","vol":"3","page":494},{"text":"١٨١١ - (د) عبد الله بن عباس -﵄- قال: قال الله تعالى: ﴿والَّلاتي يَأْتِينَ الفاحشِةَ مِنْ نسائكُمْ فاسْتَشهِدوا عَليهنَّ أربعةً مِنكُمْ فإنْ شَهِدُوا فَأمسِكُوهُنَّ في البُيُوتِ حتَّى يَتَوفَّاهُنَّ المَوتُ أو يَجعَلَ الله لَهُنَّ سَبيلًا﴾ [النساء: ١٥] ذكر الرجلَ بعدَ المرأة ثم جَمَعَهُما فقال: ⦗٤٩٧⦘ ﴿والَّلذانِ يأتيانها مِنْكم فآذُوهما فإن تابا وأصْلَحَا فَأَعْرِضُوا عَنهُما إنَّ الله كان تَوَّابًا رحيمًا﴾ [النساء: ١٦] فَنُسخَ ذلك بآية الجَلدِ، فقال: ﴿الزَّانيةُ والزَّاني فَأجلدوا كلَّ وَاحدٍ منهما مِائةَ جَلدَةٍ ولا تأخذْكم بهما رأْفةٌ في دِينِ الله إنْ كُنتم تُؤمنونَ باللَّهِ واليَومِ الآخرِ وليَشهَدْ عَذَابَهُما طَائفةٌ من المُؤمنينَ﴾ [النور: ٢] هذه رواية أبي داود (١) .\nوفي رواية ذكرها رزين قال: «أوَّلُ ما كان الزِّنَى في الإسلام: أُخبِرَ رسولُ الله -ﷺ-، فأنزل الله تعالى: ﴿والَّلاتي يَأتِينَ الفاحِشَةَ من نِسَائِكم ...﴾ ﴿والَّلذَانِ يَأْتِيانها مِنْكُمْ فآذُوهما فإن تَابا وأصْلحا فَأعرِضُوا عنهما﴾ ثم نزل بعد ذلك ﴿الزَّانيةُ والزَّاني فاجلدوا كلَّ وَاحِدٍ منْهما مِائةَ جَلدَةٍ﴾ ثم نزلت آيةُ الرَّجم في (النور)، فكان الأولُ للبكر، ثم رفعتْ آيةُ الرَّجم من التِّلاوةِ، وبقيَ الحكُم بها» .\n_________\n(١) رقم (٤٤١٣) في الحدود، باب في الرجم، وفي إسناده الحسين بن واقد، وهو ثقة له أوهام. وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود ٤٤١٣ قال: ثنا أحمد بن محمد بن ثابت المروزي حدثني علي بن الحسن بن واقد، عن أبيه عن يزيد النحوي، عن عكرمة عن ابن عباس. فذكره.\nقلت: في إسناده حسن بن واقد. يهم.\nورواية رزين لم أقف على من أخرجها.","vol":"3","page":496},{"text":"١٨١٢ - (م ت د) عبادة بن الصامت - ﵁ - أنَّ رسولَ الله قال: «خُذُوا عني، خُذُوا عني، قد جَعَلَ لهنَّ سبيلًا، البكْرُ بالبِكْرِ: جَلُد مِائةٍ، ونَفيُ سنَةٍ، والثَّيِّب بالثَّيِّب: جَلدُ مِائَةٍ والرَّجمُ (١)» . ⦗٤٩٨⦘ هذه رواية مسلم.\nوفي رواية الترمذي وأبي داود تقديمُ الثَّيِّب على البِكر.\nوفي أخرى لأبي داود: «ورَميٌ بالحجارةِ» بدَلَ «الرجم» (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": ليس هو على سبيل الاشتراط، بل حد البكر: الجلد والتغريب، سواء زنى ببكر أم بثيب، وحد الثيب: الرجم، سواء زنى بثيب أم ببكر، فهو شبيه بالتقييد الذي ⦗٤٩٨⦘ يخرج على الغالب. واعلم أن المراد بالبكر من الرجال والنساء: من لم يجامع في نكاح صحيح، وهو حر بالغ عاقل، سواء كان جامع بوطء شبهة، أو نكاح فاسد أو غيرهما أم لا، والمراد بالثيب: من جامع في دهره مرة في نكاح صحيح، وهو بالغ عاقل حر، والرجل والمرأة في هذا سواء، وسواء في هذا كله المسلم والكافر، والرشيد والمحجور عليه بسفه.\n(٢) أخرجه مسلم رقم (١٩٦٠) في الحدود، باب حد الزنا، والترمذي رقم (١٤٣١) في الحدود، باب ما جاء في الرجم على الثيب، وأبو داود رقم (٤٤١٥) و(٤٤١٦) في الحدود، باب في الرجم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد ٥/٣١٣. و«الدارمي» ٢٣٣٣ قال: أخبرنا عمرو بن عون. و«مسلم» ٥/١١٥ قال: حدثنا يحيى بن يحيى التميمي. (ح) وحدثنا عمرو الناقد. و«أبو داود» ٤٤١٦ قال: حدثنا وهب بن بقية ومحمد بن الصباح بن سفيان. و«الترمذي» ١٤٣٤ قال: حدثنا قتيبة. و«النسائي» في الكبرى «تحفة الأشراف» ٥٠٨٣ عن قتيبة. سبعتهم (أحمد، وعمرو بن عون، ويحيى بن يحيى، وعمرو الناقد، ووهب،، وابن الصباح، وقتيبة) عن هشيم، قال: أخبرنا منصور (هو ابن زاذان) .\n٢- وأخرجه أحمد ٥/٣١٧ قال: حدثنا عفان، قال: حدثنا حماد، قال: أخبرنا قتادة، وحميد.\n٣- وأخرجه أحمد ٥/٣١٠ قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد (هو ابن أبي عروبة) . وفي ٥/٣٢١ قال: حدثنا محمد بن جعفر.، قال: حدثنا شعبة. (ح) وحدثنا حجاج، قال: سمعت شعبة. وفي ٥/٣٢٠ قال: حدثنا عبد الله بن بكر، قال: حدثنا سعيد. و«الدارمي» ٢٣٣٢ قال: أخبرنا بشر بن عمر الزهراني، قال: حدثنا حماد بن سلمة. و«مسلم» ٥/١١٥ قال: حدثنا محمد بن المثنى، وابن بشار جميعا عن عبد الأعلى، قال: حدثنا سعيد. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحدثنا محمد بن بشار، قال: حدثنا معاذ ابن هشام، قال: حدثني أبي. وفي ٧/٨٢ قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الأعلى، قال: حدثنا سعيد (ح) وحدثنا محمد بن بشار، قال حدثنا معاذ بن هشام، قال: حدثنا أبي. و«أبو داود» ٤٤١٥ قال: حدثنا مسدد، قال: حدثنا يحيى، عن سعيد بن أبي عروبة. و«النسائي» في فضائل القرآن (٥) قال: أخبرنا عمرر بن يزيد، قال: حدثنا سيف بن عبيد الله قال: حدثنا سرار (هو ابن مجشر) عن سعيد، وفي الكبرى «تحفة /٥٠٨٣» عن محمد بن عبد الأعلى، عن يزيد بن زريع عن سعيد أبي عروبة. (ح) وعن شعيب بن يوسف، عن يحيى القطان، عن سعيد بن أبي عروبة.\nخمستهم (سعيد، وشعبة، وحماد، وهشام، وسرار) عن قتادة.\n٤-وأخرجه النسائي في الكبرى (تحفة الأشراف) (٨٣ ٥٠) عن أحمد بن حرب الموصلي، عن قاسم بن يزيد الجرمي، عن سفيان، عن يونس بن عبيد. أربعتهم (منصور، وقتادة، وحميد، ويونس) عن الحسن، عن حطان بن عبد الله الرقاشي، فذكره.\nأخرجه عبد الله بن أحمد (٥/٣٢٧) قال: ثنا شيبان بن أبي شيبة قال: ثنا جرير بن حازم، قال: ثنا الحسن، قال: قال عبادة، فذكره ليس فيه حطان بن عبد الله الرقاشي.\nوأخرجه ابن ماجة (٢٥٥٠) قال: ثنا بكر بن خلف أبو بشر، قال: ثنا يحيى بن سعيد، عن ابن أبي عروبة، عن قتادة، عن يونس بن جبير عن حطان بن عبد الله بن عبادة بن الصامت، فذكره.","vol":"3","page":497},{"text":"١٨١٣ - (خ) أبو هريرة - ﵁ - «أنَّ رسولَ الله -ﷺ- قَضَى فيمن زَنى ولم يُحصِنُ: بنَفي عامٍ، وإقامةِ الحدِّ عليه» . هذه رواية البخاري (١) .\nوفي رواية ذكرها رزين: «قَضى في البِكر بالبكر: بجلدِ مِائةٍ ونفي عام» .\n_________\n(١) ١٢ / ١٤٠ في الحدود، باب البكران يجلدان ولا ينفيان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٢/٤٥٣ قال: حدثنا حجاج. و«البخاري» ٨/٢١٢ حدثنا يحيى بن بكير. و«النسائي» في الكبرى (تحفة الأشراف) ١٠/١٣٢١٣ عن محمد بن رافع، عن حجين بن المثنى.\nثلاثتهم (حجاج، ويحيى، وحجين) عن الليث، عن عقيل، عن ابن شهاب، عن سعيد بن المسيب، فذكره.","vol":"3","page":498},{"text":"١٨١٤ - (ت) عبد الله بن عمر قال: «إنَّ النبي -ﷺ- ضَرَبَ وغَرَّبَ، وإنَّ أبا بكر ضَرَبَ وغَرَّبَ، وإن عمر ضَربَ وَغَرَّبَ» .\nوفي أخرى عن أبي بكر وعمر، ولم يذكر النبيَّ -ﷺ-. ⦗٤٩٩⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (١٤٣٨) في الحدود، باب ما جاء في النفي، وإسناده صحيح، قال الترمذي: وقد صح عن رسول الله ﷺ النفي، رواه أبو هريرة، وزيد بن خالد، وعبادة بن الصامت، وغيرهم، عن النبي ﷺ، والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ، منهم أبو بكر، وعمر، وعلي، وأُبي بن كعب، وعبد الله بن مسعود، وغيرهم، وكذلك روي عن غير واحد من فقهاء التابعين، وهو قول سفيان الثوري، ومالك بن أنس، وعبد الله بن المبارك، والشافعي، وأحمد، وإسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٤٣٨) قال: حدثناأبو كريب، ويحيى بن أكثم. و«النسائي» في الكبرى (الورقة ٩٦ ب) قال: أخبرنا محمد بن العلاء.\nكلاهما - محمد بن العلاء أبو كريب، ويحيى بن أكثم - قالا عبد الله بن إدريس، عن عبيد الله، عن نافع، فذكره.\n(*) قال الترمذي: حديث ابن عمر حديث غريب، رواه غير واحد عن عبد الله بن إدريس فرفعوه، وروى بعضهم عن عبد الله بن إدريس هذا الحديث عن عبيد الله، عن نافع عن ابن عمر، أن أبا بكر ضرب، وغرب، وأن عمر ضرب، وغرب. حدثنا بذلك أبو سعيد الأشج، قال: حدثنا عبد الله بن إدريس. وهكذا روي الحديث من غير رواية ابن إدريس، عن عبيد الله بن عمر نحو هذا. وهكذا رواه محمد بن إسحاق، عن نافع، عن ابن عمر، أن أبا بكر ضرب وغرب، وأن عمر ضرب، وغرب، ولم يذكروا فيه (عن النبي -ﷺ-) .","vol":"3","page":498},{"text":"١٨١٥ - (م ط د) أبو هريرة - ﵁ - «أنْ سعدَ بنَ عُبادَةَ قال لرسولِ الله -ﷺ-: أرأيتَ لو أنِّي وجَدتُ مع امرأتي رجلًا: أَأُمْهلُهُ حتى آتيَ بأربعةِ شُهداءَ؟ فقال رسول الله -ﷺ-: نعم» أخرجه مسلم والموطأ.\nوفي رواية مسلم وأبي داود قال: «أرَأيتَ الرجلَ يجدُ مع امرأتِه رجلًا: أَيَقْتُلهُ؟ قال رسول الله -ﷺ-: لا، قال سعدٌ: بلى، والذي أَكرمك بالحق (١)، فقال رسولُ الله -ﷺ-: اسْمَعوا إلى ما يقول سيِّدكُم» . وعند أبي داود أَيضًا «إلى ما يقول سعدٌ» (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": وفي الرواية الأخرى: \" كلا والذي بعثك بالحق، إن كنت لأعاجله بالسيف \" قال المازري وغيره: ليس هو رد لقول رسول الله ﷺ، ومخالفة من سعد بن عبادة لأمره ﵊، وإنما معناه: الإخبار عن حالة الإنسان عند رؤيته الرجل مع امرأته واستيلاء الغضب عليه، فإنه حينئذ يعاجله بالسيف وإن كان عاصيًا. وأما \" السيد \": فقال ابن الأنباري وغيره: هو الذي يفوق قومه في الفخر. قالوا: والسيد أيضًا: الحليم، فهو أيضًا: حسن الخلق، وهو أيضًا: الرئيس. ومعنى الحديث: تعجبوا من قول سيدكم! .\n\n(٢) أخرجه مسلم رقم (١٤٩٨) في اللعان، والموطأ ٢ / ٨٢٣ في الحدود، باب ما جاء في الرجم، وأبو داود رقم (٤٥٣٢) و(٤٥٣٣) في الديات، باب من وجد مع أهله رجلًا أيقتله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٥١٤،٤٥٩) . و«أحمد» ٢/٤٦٥ قال حدثنا إسحاق. قال: أخبرنا مالك. و«مسلم» ٤/٢١٠ قال: حدثنا قتيبة بن سعيد.. قال: حدثنا عبد العزيز، يعني الدراوردي. (ح) وحدثني زهير بن حرب. قال حدثني إسحاق بن عيسى. قال: حدثنا مالك. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا خالد بن مخلد، عن سليمان بن بلال. و«أبو داود» ٤٥٣٢ قال: حدثنا قتيبة بن سعيد وعبد الوهاب بن نجدة الحوطي. قالا: حدثنا عبد العزيز بن محمد. وفي (٤٥٣٣) قال:حدثنا عبد الله بن مسلمة، عن مالك. و«ابن ماجة» ٢٦٠٥ قال:حدثنا أحمد بن عبد ومحمد بن عبيد الله المديني أبوعبيده. قالا: حدثنا عبد العزيز بن محمد الدراوردي. و«النسائي» في الكبرى (تحفة الأشراف» ٩/١٢٧٣٧ عن قتيبة عن مالك.\nثلاثتهم (مالك، وعبد العزيز، وسليمان بن بلال) عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"3","page":499},{"text":"<span data-type=\"title\" id=toc-399>الفرع الثاني: في حد العبيد والإماء</span>\n١٨١٦ - (خ م ط ت د) أبو هريرة وزيد بن خالد الجهني -﵄- قالا: «سُئِلَ النبيُّ -ﷺ- عن الأمَةِ إذا زَنَتْ، ولم تُحصِن؟ قال: إن زَنَتْ فاجلدوها، ثم إن زَنت فاجلدوها، ثم إن زنت فاجلدوها، ثم بِيعوها ولو بضفير» .\nقال [محمد] بن شهاب: لا أدري أبعدَ الثالثةَ، أَو الرابعة؟\nقال مالك [﵀]: «والضفيرُ: الحبلُ» .\nوفي رواية عن أبي هريرة وحده: أنَّ النبيَّ -ﷺ- قال: «إذا زَنَتِ الأمَةُ فَتبيَّنَ زِناها فَليجلدها الحدَّ، ولا يُثَرِّبْ عليها، ثم إن زَنَتْ فَليجلدها الحدَّ ولا يُثرِّبْ عليها، ثم إن زَنَت الثالثة، فَليبعها ولو بِحبلٍ من شَعرٍ» (١) .\nأخرج الرواية الأولى الجماعة إلا النسائي. ⦗٥٠١⦘\nوأخرج الثانية البخاري ومسلم.\nوللترمذي عن أبي هريرة وحده: قال: قال رسولُ الله -ﷺ-: «إذا زَنَت أَمَةُ أَحَدِكم فَليجْلِدها ثلاثًا بكتاب الله، فإن عادت فَليبِعها ولو بحبلٍ من شعرٍ» .\nولأبي داود عن أبي هريرة وحده: أنَّ النبيَّ -ﷺ- قال: «إذا زَنَتْ أمَةُ أحَدِكم فلْيجلدْها ولا يُعيِّرْها، ثلاث مرات، فإن عَادَتْ في الرابعة، فليجلدها، وليبعها بضفيرٍ، أَو بحَبلٍ من شَعْرٍ» .\nوفي أخرى له بهذا الحديث، قال في كل مرة: «فَليَضْربها كتابَ الله، ولا يُثَرِّب عليها، وقال في الرابعة: فإن عادَتْ فَليضربها كتاب الله، ثم لْيَبِعْها ولو بِحَبْلٍ من شَعْرٍ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يثرِّب): التثريب: التعيير والاستقصاء في اللوم والتعنيف.\n_________\n(١) قال النووي في \" شرح مسلم \": قال النووي: وهذا البيع المأمور به مستحب، ليس بواجب عندنا وعند الجمهور. وقال داود وأهل الظاهر: هو واجب، وفي الحديث: جواز بيع الشيء الثمين بثمن حقير. وهذا مجمع عليه إذا كان البائع عالمًا به، فإن كان جاهلًا فكذلك عندنا وعند الجمهور، ولأصحاب مالك فيه خلاف. فإن قيل: كيف يكره شيئًا ويرتضيه لأخيه المسلم؟ فالجواب: لعلها تستعف عند المشتري، بأن يعفها بنفسه، أو يصونها لهيبته، أو بالإحسان إليها والتوسعة عليها، أو يزوجها أو غير ذلك، ولا بد من أن يبين حالها للمشتري لأنه عيب، والإخبار بالعيب واجب.\n\n(٢) أخرجه البخاري ١٢ / ١٤٣ و١٤٤ في المحاربين، باب إذا زنت الأمة، وفي البيوع، باب بيع العبد الزاني، وباب بيع المدبر، وفي العتق، باب كراهية التطاول على الرقيق، ومسلم رقم (١٧٠٣) في الحدود، باب رجم اليهود أهل الذمة في الزنا، والموطأ ٢ / ٨٢٦ في الحدود، باب جامع ما جاء في حد الزنا، والترمذي رقم (١٤٤٠) في الحدود، باب ما جاء في إقامة الحد على الإماء، وأبو داود رقم (٤٤٦٩) في الحدود، باب في الأمة تزني ولم تحصن، ورقم (٤٤٧٠) و(٤٤٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٢/٤٣١، ٤٢٢ قال: حدثنا يحيى بن سعيد بن أبان بن سعيد بن العاص قال: حدثنا عبيد الله. وفي ٢/٤٩٤ قال: حدثنا حجاج. قال: حدثنا ليث. و«البخاري» ٣/٩٣ و٨/٢١٣ قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث. وفي (٣/١٠٩) قال: حدثنا عبد العزيز ابن عبد الله. قال: أخبرني الليث. و«مسلم» ٥/١٢٣ قال: حدثني عيسى بن حماد المصري قال أخربنا الليث. وفي (٥/١٢٤) قال: حدثنا هناد بن السري وأبو كريب وإسحاق بن إبراهيم.، عن عبدة ابن سليمان، عن محمد بن إسحاق. «أبو داود» ٤٤٧١ قال: حدثنا بن نفيل. قال: حدثنا محمد بن سلمة، عن محمد ابن إسحاق. و«النسائي» في الكبرى «تحفة الأشراف» ١٠/١٤٣١١ عن عيسى بن حماد، عن الليث. وفي ١٠/١٤٣١٩ عن أحمد بن بكار، عن محمد بن سلمة، عن محمد بن إسحاق.\nثلاثتهم (عبيد الله بن عمر، وليث، ومحمد بن إسحاق) عن سعيد بن أبي سعيد، عن أبيه، فذكره.\nوأخرجه الحميدي (١٠٨٢) قال: حدثنا سفيان. قال: حدثنا أيوب بن موسى و«أحمد» ٢/٢٤٩ قال: حدثنا سفيان، عن أيوب بن موسى. وفي ٢/٣٧٦ قال: حدثنا محمد بن عبيد. قال: حدثنا عبيد الله. و«مسلم» ٥/١٢٤ قال: حدثنا أبو بكر بن أبي شيبة وإسحاق بن إبراهيم جميعا عن ابن عيينة ح وحدثنا عبد بن حميد. قال: أخبرنا محمد بن بكر البرساني. قال: أخبرنا هشام بن حسان. كلاهما (ابن عيينة، وهشام) عن أيوب بن موسى ح وحدثنا أبو بكر ابن أبي شيبة. قال حدثنا أبو أسامة وابن نمير، عن عبيد الله بن عمر ح وحدثني هارون بن سعيد الأيلي. قال: حدثنا بن وهب.. قال: حدثني أسامة ابن زيد و«أبو داود» ٤٤٧٠ قال: حدثنا مسدد. قال: حدثنا يحيى، عن عبيد الله، و«النسائى» في الكبرى (تحفه الأشراف) ٩/١٢٩٥٣ عن عتيبة ومحمد عن عبد الله بن يزيد المقرئ، كلاهما عن سفيان، عن أيوب بن موسى. (ح) وعن عمرو بن علي، عن عبد الأعلى بن عبد الأعلى، عن هشام بن حسان عن أيوب بن موسى. وفي ٩/١٢٩٧٩ عن إسماعيل بن مسعود، عن بشر بن المفضل ويزيد بن زريع، كلاهما عن عبد الرحمان بن إسحاق. وفي ٩/١٢٩٨٥ عن سويد بن نصر، عن عبد الله بن المبارك، عن عبيد الله بن عمر. وفي ٩/١٣٠٥٢ عن يحيى بن حبيب بن عربي، عن خالد بن الحارث. (ح) وعن على ابن سعيد بن جرير، عن يعقوب بن إبراهيم بن سعد، وعن أبيه عن صالح بن كيسان، كلاهما عن محمد بن عجلان) عن سعيد بن أبي سعيد المقبري، عن أبي هريرة، فذكره. ليس فيه. «عن أبيه» .\nورواه أبو صالح، عن أبي هريرة.\nأخرجه النسائى في الكبرى (تحفة الأشراف) ٩/١٢٣١٢ عن بندار، عن ابن مهدي، عن سفيان، (ح) وعن عثمان بن عبد الله، عن أبي بكر بن أبي شيبة، عن أبي خالد الأحمر، عن الأعمش. (ح) وعن محمودبن غيلان، عن معاوية بن هشام، عن سفيان.\n.كلاهما (سفيان، والأعمش) عن حبيب بن أبي ثابت، عن أبي صالح فذكره..\nوأخرجه الترمذي (١٤٤٠) . و«النسائي» في الكبرى (تحفه الأشراف) ٩/١٢٤٩٧ كلاهما (الترمذي، والنسائي) عن أبي سعيد الأشج. قال: حدثنا أبو خالد الأحمر. قال حدثنا الأعمش، عن أبي صالح، فذكره ليس فيه: (حبيب بن أبي ثابت) .\nورواه حميد بن عبد الرحمان، عن أبي هريرة.. أخرجه النسائى في الكبرى (الورقة ٩٥) قال: أخبرني أبو بكر بن إسحاق. قال: حدثنا أبو الجواب، وهو الأحوض بن جواب. قال: حدثنا عمار، وهو ابن رزيق، عن محمد بن عبد الرحمن، عن إسماعيل بن أمية. (ح) وأخبرنا محمد بن مسلم بن وارة.. قال: حدثني محمد بن موسى، وهو ابن أعين الجزري. قال: حدثني أبي، عن إسحاق بن ر اشد.\nكلاهما (إسماعيل، وإسحاق) عن محمد بن مسلم الزهري، عن حميد بن عبد الرحمان، فذكره.\nقال أبو عبد الرحمان هذا خطأ (يعني حديث إسحاق بن راشد) والذي قبله خطأ (يعني حديث إسماعيل بن أمية) والصواب الذي قبله (يعني حديث أبي سعيد السابق برقم ١٣٧٤٨) .","vol":"3","page":500},{"text":"١٨١٧ - (م ت د) أبو عبد الرحمن السلمي -﵀ (١) - قال: ⦗٥٠٢⦘ «خَطَبَ عليُّ بنُ أَبي طالب -﵁ - فقال: يا أَيُّها الناس، أقيموا الحدودَ على أَرِقَّائكم، مَنْ أحصَنَ منهم ومن لم يُحصِن، فإنَّ أمة لرسولِ الله -ﷺ- زَنَتْ، فَأمرني أنْ أَجلدَها، فأتيتُها فإذا هي حديثةُ عهدٍ بنفاسٍ، فخشيتُ إنْ أنا جَلَدتُها أن أقتُلَها، فذكَرتُ ذلك للنبيِّ -ﷺ- فقال: أَحسنتَ (٢)، اتْركها حتى تَماثَلَ» هذه رواية مسلم والترمذي.\nوفي رواية أبي داود: عن أبي جميلة، عن عليٍ قال: «فَجَرتْ جاريةٌ لآلِ رسولِ الله -ﷺ-، فقال: يا عليُّ انطلِقْ فأقم عليها الحدَّ، قال: فانطَلقتُ فإذا بها دمٌ يسيلُ لم ينقَطعْ، فأتَيْتُهُ، فقال: يا عليُّ، أفرَغْتَ؟ فقلتُ: أتيتُها ودمُها يَسيلُ، فقال: دعها حتى يَنقَطِعَ دمُها، ثم أقِمْ عليها الحدَّ، وأَقِيموا الحدُودَ على ما ملكتْ أيْمانُكْم» . وفي رواية له كذلك قال: وقال فيه: «ولا تَضربها حتى تَضعَ» وقال أبو داود: والأول أصح (٣) .\n_________\n(١) مقرئ الكوفة وعالمها، واسمه: عبد الله بن حبيب السلمي. وأبو عبد الرحمن: كنيته، تابعي مشهور، قرأ على عثمان وعلي وابن مسعود، وسمع منهم ومن عمر، قرأ عليه عاصم، وحدث عنه ⦗٥٠٢⦘ إبراهيم النخعي، وسعيد بن جبير، وعلقمة بن مرثد، وعطاء بن السائب، وإسماعيل بن عبد الرحمن السدي، تصدر للإقراء في خلافة عثمان إلى أن مات سنة ثلاث وسبعين أو بعدها في إمرة بشر بن مروان على العراق. ويشاركه في اللقب والكنية أبو عبد الرحمن السلمي، صاحب \" طبقات الصوفية \"، واسمه محمد بن الحسين بن محمد بن موسى الأزدي السلمي النيسابوري، المتوفى سنة (٤١٢ هـ) .\n(٢) قال النووي في \" شرح مسلم \": إن الجلد واجب على الأمة الزانية، وإن النفساء والمريضة ونحوهما: يؤخر جلدهما إلى البرء.\n(٣) أخرجه مسلم رقم (١٧٠٥) في الحدود، باب تأخير الحد عن النفساء، والترمذي رقم (١٤٤١) في ⦗٥٠٣⦘ الحدود، باب ما جاء في إقامة الحد على الإماء، وأبو داود رقم (٤٤٧٣) في الحدود، باب في إقامة حد المريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عبد الرحمان، قال: خطب علي فقال أخرجه أحمد ١/١٥٦ (١٣٤٠) قال: حدثنا سليمان بن داود، قال: أنبأنا زائدة. و«مسلم» ٥/١٢٥ قال: حدثنا محمد بن أبي بكر الممقدي، قال حدثنا سليمان أبو داود قال: حدثنا زائدة.. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا يحيى بن آدم، قال: حدثنا إسرائيل. و«الترمذي» ١٤٤١ قال: حدثنا الحسن بن علي الخلال، قال: حدثنا أبو داود الطيالسي، قال: حدثنا زايدة بن قدامة.\nكلاهما (زائدة، وإسرائيل) عن إسماعيل السدي، عن سعد بن عبيدة عن أبي عبد الرحمان السلمي، فذكره.\nورواه أبو جميلة الطهوي، عن علي أخرجه أحمد ١/٨٩ (٦٧٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي ١/٩٥ (٧٣٦) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي ١/١٤٥ (١٢٣٠) قال: حدثنا يزيد، قال: أنبأنا سفيان بن سعيد. و«أبو داود» ٤٤٧٣ قال: حدثنا محمد بن كثير، قال: أخبرنا إسرائيل. و«عبد الله بن أحمد» ١/١٣٥ (١١٣٧) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا وكيع، عن سفيان. (ح) وحدثني أبو خيثمة، قال: حدثنا يزيد بن هارون، قال: حدثنا سفيان. وفي ١/١٣٥ (١١٣٨) قال: حدثني أبو بكر بن أبي شيبة والعباس بن الوليد، قالا: حدثنا أبو الأحوص. وفي ١/١٣٦ (١١٤٢) قال: حدثني محمد بن بكار مولى بني هاشم وأبو الربيع الزهراني.، قالا: حدثنا أبو وكيع الجراح بن مليح. و«النسائي» في الكبرى (الورقة» ٩٥ب) قال: قال: أخبرنا إسماعيل بن مسعود الجحدري، قال: حدثنا خالد بن الحارث قال: حدثنا شعبة. (ح) أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان الثوري. (ح) وأخبرنا قتيبة بن سعيد، قال: حدثنا أبو الأحوص. وأخرجه مختصرا (الورقة ٩٥ أ) قال: أخبرنا عبد الرحمان بن محمد بن سلام، قال: حدثنا إسحاق الأزرق، عن سفيان.\nخمستهم - شعبة، وسفيان، وإسرائيل، وأبو الأحوص، والجراح - عن عبد الأعلى الثعلبي، عن أبي جميلة ميسرة، فذكره.\n(*) قال أبو عبد الرحمان النسائي: عبد الأعلى ليس بذاك القوي..","vol":"3","page":501},{"text":"١٨١٨ - (ط) عياش بن أبي ربيعه المخزومي -﵄- قال: «أمرني عمرُ بنُ الخطاب أَنْ أجِلدَ ولائدَ الإمارَةِ أَنا وفتْية من قريش خَمسينَ خَمْسينَ في الزنى» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٢٧ في الحدود، باب جامع ما جاء في حد الزنا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك (١٦٠٨) عن يحيى بن سعيد أن سليمان بن يسار أخبره أن عبد الله بن عياش بن أبي ربيعة المخزومي، فذكره.","vol":"3","page":503},{"text":"١٨١٩ - () أبو هريرة - ﵁ - قال: «قَضى رسولُ الله -ﷺ-: أنَّ على العبد نِصفَ حَدِّ الحرِّ، في الحدِّ الَّذي يتَبعَّضُ، كزنى البِكْرِ، والقَذفِ، وشربِ الخمر» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه في الأصول.","vol":"3","page":503},{"text":"١٨٢٠ - () عبد الله بن عمر بن الخطاب -﵄- «أقَامَ حَدًّا على بعضِ إمائهِ، فَجَعلَ يَضربُ رجلِيها وسَاقَيها، فقال له سالمٌ: أين قول الله تعالى: ﴿ولا تأخُذْكُمْ بِهِما رَأْفَةٌ﴾ [البقرة: ٣٤]؟ فقال: أتُراني أشفَقتُ عَليْها؟ إنَّ الله لم يَأمُرْني بقتلها» أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه في الأصول.","vol":"3","page":503},{"text":"<span data-type=\"title\" id=toc-400>الفرع الثالث: في حد المكره والمجنون</span>\n١٨٢١ - (خ ط) نافع مولى ابن عمر -﵄- «أنَّ صفِيَّة ⦗٥٠٤⦘ بنتَ أبي عُبيدٍ (١) أخبَرتهُ: أنَّ عبدًا من رقيقِ الإمارةِ وَقَعَ عَلى وليدةٍ من الْخُمُسِ، فاستَكرَهها حتى اقتَضَّها (٢) فَجلَدَهُ عمر [الحدَّ ونفاه] (٣)، ولم يَجلدْها من أجل أنه استَكرَهها» هذه رواية البخاري (٤) .\nوأخرجه الموطأ عن نافع، ولم يذكر صفية، وفيه: «فجلده عمر ونفاه» (٥) .\n_________\n(١) زوجة عبد الله بن عمر ﵄.\n(٢) قال الحافظ في \" الفتح \": \" اقتضها \" بالقاف والضاد المعجمة: مأخوذ من القضة، وهي عذرة البكر.\n(٣) قال الحافظ في \" الفتح \": وقوله: \" فجلده عمر الحد ونفاه \" أي: جلده خمسين جلدة، ونفاه نصف سنة، قال: ويستفاد منه: أن عمر ﵁ كان يرى أن الرقيق ينفى كالحر.\n(٤) رواه البخاري تعليقًا ١٢ / ٢٨٥ في الإكراه، باب إذا استكرهت المرأة على الزنا فلا حد عليها. قال الحافظ في \" الفتح \": وهذا الأثر وصله أبو القاسم البغوي عن العلاء بن موسى عن الليث بمثله سواء. قال الحافظ: ووقع لي عاليًا جدًا بيني وبين صاحب الليث فيه سبعة أنفس بالسماع المتصل، في أزيد من ستمائة سنة، قرأته على محمد بن الحسن بن عبد الرحيم الدقاق، عن أحمد بن نعمة سماعًا، أنبأه أبو المنجا بن عمر، أنبأنا أبو الوقت، أنبأنا محمد بن عبد العزيز، أنبأنا عبد الرحمن بن أبي شريح، أنبأنا البغوي ... فذكره، وعند ابن أبي شيبة فيه حديث مرفوع عن وائل بن حجر قال: \" استكرهت امرأة في الزنا، فدرأ رسول الله ﷺ عنها الحد \"، وسنده ضعيف.\n(٥) رواه الموطأ ٢ /٨٢٧ في الحدود، باب جامع ما جاء في حد الزنا، ورجاله ثقات، إلا أنه مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (١٢/٣٣٧) جاما به قال: وقال الليث حدثني نافع، فذكره.\nقال الحافظ: وهذا الأثروصله أبو القاسم البغوي، ووقع لي عاليا الفتح (١٢/٣٣٧) .","vol":"3","page":503},{"text":"١٨٢٢ - (ت د) وائل بن حجر - ﵁ - «أنَّ امرأةً خَرَجَت على عهدِ رسولِ الله -ﷺ- تُريدُ الصلاةَ، فَتلَقَّاها رَجلٌ فتجَلَّلهَا، فَقضَى حاجَتهُ منها، فَصاحتْ، فَانطلَقَ، ومَرَّت بعصابةٍ من المهاجرينَ، فقالت: إنَّ ذلك الرجلَ فَعَلَ بي كذا وكذا، فَانْطَلقوا فأخذوا الرَّجلَ الذي ظَنَّت أَنَّهُ وقَعَ عليها، فأتَوهَا [به]، فقالت: نعم، هو هذا، فأتَوْا به رسولَ الله -ﷺ- فلما أَمَرَ به ليُرجَمَ قَامَ صاحبُها الذي وقَعَ عليها، فقال: يا رسول الله، أنا ⦗٥٠٥⦘ صَاحِبُها، فقال لها: اذهبي، فقد غفرَ الله لكِ، وقال للرجل قولًا حسنًا، وقال للرجل الذي وقَعَ عليها: ارجُمُوه، وقال: لقد تَابَ توبَة لو تَابَها أهلُ المدينةِ لَقُبِلَ منهم» . أخرجه الترمذي وأبو داود (١) .\nوفي رواية للترمذي: قال: «اسْتُكْرِهَتْ امرأةٌ على عَهْدِ رسولِ الله -ﷺ-، فَدَرَأ عنها الحدَّ، وأقَامَهُ على الذي أَصَابَها» ولم يذكر: «أَنه جعل لها مهرًا» (٢) . ⦗٥٠٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتجلَّلها) أي: تغشاها.\n(عصابة) العصابة: الجماعة من الناس.\n_________\n(١) أخرجه الترمذي رقم (١٤٥٢) في الحدود، باب في المرأة إذا استكرهت على الزنا، وأبو داود رقم (٤٣٧٩) في الحدود، باب في صاحب الحد يجيء فيقر، ورواه أيضًا أحمد في المسند ٦ / ٣٩٩ من حديث سماك عن علقمة بن وائل عن أبيه. وقال الترمذي: هذا حديث حسن غريب صحيح، وعلقمة بن وائل بن حجر سمع من أبيه، وهو أكبر من عبد الجبار بن وائل، وعبد الجبار بن وائل لم يسمع من أبيه. وقال الحافظ في \" التقريب \": علقمة بن وائل بن حجر، صدوق إلا أنه لم يسمع من أبيه. أقول: سماع علقمة من أبيه يدل عليه روايات عديدة، منها ما رواه مسلم رقم (١٦٨٠) من حديث سماك بن حرب أن علقمة بن وائل حدثه أن أباه حدثه ... الحديث، وكذلك عند البخاري في جزء رفع اليدين، والنسائي في باب رفع اليدين، فهذا كله يدل على أن علقمة سمع من أبيه، والذي لم يسمع من أبيه أخوه عبد الجبار، وهو أصغر منه.\n(٢) رقم (١٤٥١) في الحدود، باب ما جاء في المرأة إذا استكرهت على الزنا، ورواه أيضًا ابن ماجة رقم (٢٥٩٨) في الحدود، باب المستكره من حديث الحجاج بن أرطأة عن عبد الجبار بن وائل بن حجر عن أبيه، والحجاج بن أرطأة صدوق، إلا أنه كثير الخطأ والتدليس، وعبد الجبار بن وائل لم يسمع من أبيه. وقال الترمذي: هذا حديث غريب، وليس إسناده بمتصل. وقال الترمذي: والعمل على هذا الحديث عند أهل العلم من أصحاب النبي ﷺ وغيرهم أن ليس على المستكره حد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد ٦/٣٩٩ قال: حدثنا محمد بن عبد الله بن الزبير،. قال: حدثنا إسرائيل. و«أبو داود» ٤٣٧٩ قال: حدثنا محمد بن يحيى بن فارس. قال: حدثنا الفريابي. قال: حدثنا إسرائيل و«الترمذي» ١٤٥٤ قال: حدثنا محمد بن يحيى النيسابوري. قال: حدثنا محمد بن يوسف، عن إسرائيل. و«النسائي» في الكبرى (الورقة ٩٦ - أ) قال: أخبرنا محمد بن يحيى بن محمد الحراني. قال: حدثنا عمرو بن حماد بن طلحة، هو القناد. قال: حدثنا أسباط.\nكلاهما - إسرائيل، وأسباط بن نصر- عن سماك بن حرب، عن علقمة بن وائل، فذكره.\nقال أبو عيسى الترمذي: هذا حديث حسن غريب صحيح.","vol":"3","page":504},{"text":"١٨٢٣ - (د) عبد الله بن عباس -﵄- قال: «أُتي عُمَر بمجنونةٍ قد زَنتْ، فاستشار فيها أُناسًا، فأمرَ بها أنْ تُرجَمَ، فَمَرَّ بها عليُّ بن أبي طالب، فقال: ما شَأْنُ هذه؟ قالوا: مجنونةُ بني فُلانٍ زَنَت، فأمَرَ بها [عمر] أنْ تُرْجَمَ، فقال: ارجِعوا بها، ثم أتاه، فقال: يا أميرَ المؤمنين، أمَا علمتَ أنَّ القَلمَ قد رُفِعَ عن ثلاثة: عن المجنون حتى يبرَأ؟ - وفي رواية: يَفِيقَ -، وعن النائم حتى يستيقظ، وعن الصبيِّ حتى يَعقِلَ؟ فقال: بَلى، قال: فما بالُ هذه؟ قال: لا شيء [فَأرسِلْها]، قال: فَأرسلَها عمرُ، قال: فَجعل يُكَبِّرُ» .\nوفي أخرى: «قال له: أو مَا تَذْكَرُ أنَّ رسولَ الله -ﷺ- قال: رُفِعَ القَلَمُ عن ثلاثةٍ: عن المجنون المغلوب على عَقْله، وعن النَّائِم حتى يَستيْقِظَ، وعن الصَّبيِّ حتى يَحْتَلِمَ؟ قال: صَدَقْتَ فَخلَّى عنها»\nوفي أخرى قال: «أُتيَ عمرُ بامرأةٍ قد فَجَرتْ، فَأمَر برْجمها، فَمرَّ عليٌّ، فأخذَها، فَخَلَّى سبيلها، فأُخبِرَ عمر، فقَال: ادعوا لي عَليًّا، فجاء عليٌّ، فقال: يا أمير ⦗٥٠٧⦘ المؤمنين، لقد علمتَ: أَنَّ رسولُ الله -ﷺ- قال: رُفِعَ القَلمُ عن ثلاثةٍ: عن الصبيِّ حتى يبلُغ، وعن النائم حتى يستَيقِظَ، وعن المَعتُوهِ حتَّى يَبْرَأ، وإنَّ هذه معْتوهَةُ بني فُلانٍ، لعَلَ الذي أتَاها أَتَاها في بلائِها» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فجرت): الفجور: الزنا.\n(المعتوه): المجنون المصاب في عقله.\n_________\n(١) رقم (٤٣٩٩) و(٤٤٠٠) و(٤٤٠١) و(٤٤٠٢) في الحدود، باب في المجنون يسرق أو يصيب حدًا، وإسناده حسن، وهو حديث صحيح بطرقه، وفي الباب عن عائشة وعلي ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٤٠١) قال: حدثنا ابن السرح. و«النسائي» في الكبرى (الورقة ٩٦ -ب) قال: أخبرنا أحمد بن عمرو بن السرح. و«ابن خزيمة» ١٠٠٣، ٣٠٤٨ قال: حدثنا يونس بن عبد الأعلى ومحمد بن عبد الله بن عبد الحكم.\nثلاثتهم (ابن السرح، ويونس، ومحمد) عن عبد الله بن وهب، قال: أخبرني جرير بن حازم، عن سليمان بن مهران الأعمش، عن أبي ظبيان، عن ابن عباس، فذكره.\nوأخرجه ١/١٥٤ (١٣٢٧) قال: حدثنا عفان، قال: حدثنا حماد. وفي ١/١٥٨ (١٣٦٢، ١٣٦٠) قال: حدثنا أبو سعيد، قال: حدثنا حمادبن سلمة. و«أبو داود» ٤٤٠٢ قال: حدثنا هناد، عن أبي الأحوص وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وأخرجه أبو داود أيضا (تحفة الأشراف) ٧/١٠٠٧٨ عن محمد بن المثنى، عن عبد العزيز بن عبد الصمد. و«النسائي» في الكبرى (الورقة ٩٦ب) قال: أخبرنا هلال ابن بشر، قال: حدثنا أبو عبد الصمد.\nأربعتهم (حماد، وأبو الأحوص، وجرير، وأبو عبد الصمد عبد العزيز) عن عطاء بن السائب، عن أبي ظبيان، عن علي، فذكره. ليس فيه (ابن عباس) ..\nوأخرجه أبو داود (٤٣٩٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٤٤٠٠) قال: حدثنا يوسف بن موسى، قال: حدثنا وكيع كلاهما (جرير، ووكيع) عن الأعمش، عن أبي ظبيان، عن ابن عباس، عن علي، موقوفا.\nوأخرجه النسائي في الكبرى (الورقة ٩٦ب) قال: أخبرنا أحمد بن سليمان، قال: حدثنا عبيد الله، قال: أخبرنا إسرائيل، عن أبي حصين، عن أبي ظبيان، عن علي، موقوفا. وليس فيه (ابن عباس) .\n(*) قال النسائي: وهذا أولى بالصواب، يعني الموقوف، وأبو حصين أثبت من عطاء بن السائب ورواه أبو الضحى، عن علي أخرجه أبو داود (٤٤٠٠٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب، عن خالد، عن أبي الضحى، فذكره.\nورواه الحسن البصري، عن علي أخرجه أحمد ١/١١٦ (٩٤٠) قال: حدثنا هشيم، قال: أنبأنا يونس وفي ١/١١٨ (٩٥٦) قال: حدثنا بهز (ح) وحدثنا عفان، قالا: حدثنا همام عن قتادة. وفي ١/١٤٠ (١١٨٣) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، عن قتادة. و«الترمذي ش ١٤٢٣ قال: حدثنا محمد بن يحيى القطعي البصري، قال: حدثنا بشر بن عمر، قال: حدثنا همام، عن قتادة. و«النسائي» في الكبرى (الورقة ٩٦ ب) قال: أخبرنا أبو داود، قال: حدثنا عفان، قال: حدثنا همام، عن قتادة.\nكلاهما - يونس، وقتادة - عن الحسن، فذكره.\nوأخرجه النسائي في الكبرى (الورقة ٩٦ ب) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا يزيد، قال: حدثنا يونس، عن الحسن، عن علي، قال: رفع القلم عن ثلاثة ... فذكره موقوفا\n(*) قال النسائي: والموقوف أصح ...\n(*) وقال الترمذي: لا نعرف للحسن سماعا من علي بن أبي طالب.\nورواه القسام بن يزيد، عن علي بن أبي طالب.\nأخرجه ابن ماجة (٢٠٤٢) قال: حدثنا محمد بن بشار، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج، قال: أنبأنا القاسم بن يزيد، فذكره.","vol":"3","page":506},{"text":"<span data-type=\"title\" id=toc-401>الفرع الرابع: في الشبهة</span>\n١٨٢٤ - (ت د س) حبيب بن سالم -﵀- «أنَّ رَجُلًا يقال له: عبدُ الرحمن بن حُنين وَقَعَ على جارية امرأته، فَرُفِعَ إلى النعْمان بن بَشير وهو أميرٌ على الكوفة، فقال: لأقضينَّ فيكَ [بقَضِية رسولِ الله -ﷺ-]: إن كانت أحَلَّتْها لك جَلَدْتُكَ مائةَ، وإن لم تكن أَحَلَّتْها لك، رجمتُكَ بالحجارة، فَوَجدُوه أحلَّتْها له، فَجلَدَهُ مائة» . ⦗٥٠٨⦘ هذه رواية أبي داود.\nوفي رواية الترمذي إلى قوله: «رجمتُك بالحجارة» .\nوزاد فيه النسائي: «وكان يُنْبَزُ قُرْقُورًا - يعني: ابنَ حنين- فقال فيها: لأقضِيَنَّ فيك بِقَضيَّةِ رسولِ الله -ﷺ-» .\nوله في رواية أخرى مختصرًا: «أنَّ النُعمانَ بن بَشيرٍ قال: قال رسولُ الله -ﷺ- في رجل وقع بجارية امرأتِه: إن كانت أحلَّتْها له فاجْلِدوه، وإن لم تكن أَحَلَّتْها فارجُموه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّبز): اللقب.\n_________\n(١) أخرجه الترمذي رقم (١٤٥١) في الحدود، باب ما جاء في الرجل يقع على جارية امرأته، وأبو داود رقم (٤٤٥٨) و(٤٤٥٩) في الحدود، باب في الرجل يزني بجارية امرأته، والنسائي ٦ / ١٢٤ في النكاح، باب إحلال الفرج، وأخرجه أيضًا ابن ماجة رقم (٢٥٥١) في الحدود، باب من وقع على جارية امرأته، رواه الترمذي وابن ماجة من حديث قتادة عن حبيب بن سالم قال: رفع إلى النعمان بن بشير رجل وقع على جارية امرأته ... الحديث، وقال الترمذي: حديث النعمان في إسناده اضطراب، سمعت محمدًا (يعني البخاري) يقول: لم يسمع قتادة من حبيب بن سالم هذا الحديث، إنما رواه عن خالد بن عرفطة، أقول: وقد رواه أبو داود والنسائي من حديث قتادة عن خالد بن عرفطة عن حبيب بن سالم، وخالد بن عرفطة لم يوثقه غير ابن حبان وباقي رجاله ثقات. وقال أبو حاتم الرازي: عرفطة مجهول، وقال الترمذي: وقد اختلف أهل العلم في الرجل يقع على جارية امرأته، فروي عن غير واحد من أصحاب النبي ﷺ منهم علي، وابن عمر: أن عليه الرجم. وقال ابن مسعود: ليس عليه حد ولكن يعزر. وذهب أحمد وإسحاق إلى ما روى النعمان بن بشير عن النبي ﷺ. قال الشوكاني: وهذا هو الراجح؛ لأن الحديث وإن كان فيه المقال المتقدم فأقل أحواله أن يكون شبهة يدرأ بها الحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول بالاضطراب: أخرجه أحمد ٤/٢٧٢ قال: حدثنا يزيد، قال: أخبرنا سعيد بن أبي عروبة، وأبو العلاء. عن قتادة. وفي ٤/٣٧٣ قال: حدثنا علي بن عاصم عن خالد الحذاء. وفي ٤/٢٧٧ قال: حدثنا محمد بن جعفر، وعبد الله بن بكر، قالا: حدثنا سعيد. عن قتادة. وفي ٤/٢٧٧ قال: حدثنا هشيم، عن أبي بشر. و«ابن ماجة» ٢٥٥١ قال: حدثنا حميد بن مسعدة.، قال: حدثنا خالد ابن الحارث، قال أخبرنا سعيد، عن قتادة. و«الترمذي» ١٤٥١ قال: حدثنا علي بن حجر، قال: حدثنا هشيم، عن سعيد بن أبي عروبة، وأيوب بن مسكين، عن قتادة. وفي (١٤٥٢) قال: حدثنا علي ابن حجر قال: حدثنا هشيم، عن أبي بشر. و«النسائي» ٦/١٢٤ قال: أخبرنا أبو داود: قال: حدثنا عارم، قال: حدثنا حماد بن سلمة، عن سعيد بن أبي عروبة، عن قتادة. وفي الكبرى «الورقة ٩٥أ) قال: أخبرنا يعقوب بن ماهان البغدادي، عن هشيم، قال: أخبرنا أبو بشر.\nثلاثتهم - قتادة، وخالد الحذاء، وأبو بشر - عن حبيب بن سالم، فذكره.\nأخرجه أحمد (٤/٢٧٥) قال: حدثنا بهز، وفي (٤/٢٧٦) قال: حدثنا عفان. و«أبو داود» ٤٤٥٨ قال: حدثنا موسى بن إسماعيل. و«النسائي» ٦/١٢٤قال: أخبرنا محمد بن معمر.، قال: حدثنا حبان.\nأربعتهم (بهز، وعفان، وموسى وحبان) عن أبان بن يزيد العطار، قال: حدثنا قتادة، قال: حدثني خالد بن عرفطة، عن حبيب بن سالم، فذكره. قال قتادة: فكتبت إلى حبيب بن سالم، فكتب إلي بهذا.\nوأخرجه الدارمي (٢٣٣٤) قال: أخبرنا يحيى بن حماد، قال: حدثنا أبان بن يزيد، عن قتادة، قال: كتب إلي خالد بن عرفطة، عن حبيب بن سالم، فذكره.\nوأخرجه أحمد (٤/٢٧٧) . و«الدارمي» ٢٣٣٥ قال: حدثنا صدقة بن الفضل. و«أبو داود» ٤٤٥٩ قال: حدثنا محمد بن بشار. و«النسائي» (٦/١٢٣) قال: أخبرنا محمد بن بشار. ثلاثتهم - أحمد بن حنبل، وصدقة، وابن بشار - عن محمد بن جعفر، قال: حدثنا شعبة، عن أبي بشر، عن خالد بن عرفطة، عن حبيب بن سالم، فذكره.\nوأخرجه النسائي في الكبرى (الورقة ٩٥ أ) قال: أخبرني محمد بن معمر، قال: حدثنا حبان، قال: حدثنا همام، قال: سئل قتادة عن رجل وطئ جارية امرأته، فحدث ونحن جلوس، عن حبيب بن سالم، عن حبيب بن يساف، أنها رفعت إلى النعمان بن بشير، فذكره.\n(*) قال النسائي: أحاديث النعمان هذه مضطربة. «تحفة الأشراف» (٩/١١٦١٣)","vol":"3","page":507},{"text":"١٨٢٥ - (ط) ربيعة بن أبي عبد الرحمن -﵀- «أنَّ عمرَ بنَ الخطاب -﵁- قال لرجل خَرجَ بجَاريةِ امرأَتِه معه في سفرٍ فَأصَابها، فَغارَت امْرأتُهُ، فذكرت ذلك لِعُمرَ، فَسَألَهُ عن ذلك؟ فقال: وهَبتْها لي، فقال عمرُ: لتأْتيننِّي بالبَيِّنَة أو لأَرمينَّكَ بالحجارةِ، قال: فَاعْتَرَفَتَ امرَأتُهُ: أنَّها وهَبَتْها لهُ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٣١ في الحدود، باب ما لا حد فيه، ورجال إسناده ثقات، إلا أنه مرسل؛ لأن ربيعة لم يدرك عمر بن الخطاب ﵁.\nقال مالك: في الرجل يقع على جارية ابنه أو ابنته: إنه يدرأ عنه الحد، وتقام عليه الجارية حملت أو لم تحمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك ١٦١٥عن بيعة، فذكره. قلت: إسناده منقطع.","vol":"3","page":509},{"text":"١٨٢٦ - (د س) سلمة بن المحبق - ﵁ - «أنَّ رسولَ الله -ﷺ- قَضَى في رَجُلٍ وقعَ على جَاريةِ امرأَتِهِ: إنْ كانَ استَكرهها: أنَّها حرَّةٌ، وعليه لسَيِّدَتِها مِثْلُها، وإن كانت طاوعَتْهُ فهي له، وعليه لسيدتها مثلها» .\nوفي أخرى: «فهي ومثلها من ماله لسيدتها» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) أخرجه أبو داود رقم (٤٤٦٠) و(٤٤٦١) في الحدود، باب في الرجل يزني بجارية امرأته، والنسائي ٦ / ١٢٤ و١٢٥ في النكاح، باب إحلال الفرج، وأخرجه أيضًا ابن ماجة رقم (٢٥٥٢) في الحدود، باب من وقع على جارية امرأته، وفي سنده قبيصة بن حريث، واختلف العلماء فيه، قال الحافظ في \" التقريب \": صدوق، وقال البخاري: في حديثه نظر، وقال النسائي: لا يصح حديثه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يصح: أخرجه أحمد ٥/٦. و«أبو داود» ٤٤٦٠ قال: حدثنا أحمد بن صالح و«النسائي» ٦/١٢٤ قال: أخبرنا محمد بن رافع.\nثلاثتهم (أحمد بن حنبل،وابن صالح، ومحمد بن رافع) قالوا: حدثنا عبد الرزاق قال: حدثنامعمر.\nعن قتادة، عن الحسن، عن قبيصة، فذكره.\nوأخرجه أحمد ٣/٤٧٦ قال: حدثنا أبو النضر، قال: حدثنا المبارك. وفي ٥/٦ قال: حدثنا عفان، قال: أخبرنا حماد بن زياد، قال: حدثنا عمرو بن دينار. وفيه ٥/٦ قال:حدثنان عبد الله بن بكر، قال: حدثنا سعيد (يعني ابن أبي عروبة) عن قتادة. وفيه ٥/٦ قال: حدثنا إسماعيل، عن يونس. وفيه ٥/٦ قال: حدثنا هشيم، عن يونس. وفيه ٥/٦ قال: حدثنا محمد بن جعفر، قال حدثنا شعبة، عن قتادة و«أبو داود» ٤٤٦١ قال: حدثنا علي بن الحسن الدرهمي، قال: حدثنا عبد الأعلى، عن سعيد، عن قتادة. و«ابن ماجة» ٢٥٥٢ قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد السلام بن حرب، عن هشام بن حسان. و«النسائي» ٦/١٢٥ قال: أخبرنا محمد بن عبد الله بن زريع، قال: حدثنا يزيد، قال: حدثنا سعيد، عن قتادة. وفي الكبرى (تحفة الأشراف) ٤٥٥٩ عن يعقوب بن إبراهيم، عن ابن علية، عن يونس. (ح) وعن هناد بن السرى، عن عبد السلام بن حرب، عن هشام بن حسان.\nخمستهم (المبارك بن فضالة، وعمرو بن دينار، وقتادة، ويونس بن عبيد،وهشام) عن الحسن، عن سلمة ابن المحبق، فذكره،. (ليس فيه قبيصة بن حريث)\n(*) قال النسائي: لا تصح هذه الأحاديث. (تحفة الأشراف) ٤٥٥٩.","vol":"3","page":509},{"text":"١٨٢٧ - (خ) حمزة بن عمرو الأسلمي -﵀- «أنَّ عمر - ﵁ - بعثهُ مُصدِّقًا، فوقَعَ رجلٌ على جاريةِ امرأتِه، فأخذ حمزةُ من الرجل كُفلاءَ، حتى قَدِمَ على عمرَ فأخبره، وكان عمرُ قد جَلَدَ ذلك الرَّجل مائة إذ كان بِكرًا باعترافه على نفسه، فأخبره، فادعى الجهل في هذه فَصَدَّقَهُ وعَذَرَهُ بالجهالة.\nوأُتي برَجُلٍ آخر قد وقع على جَاريةِ امرَأتِهِ، وادَّعى أنها وَهَبَتْها له، فقال: سَلُوها؟ فإن اعترفَت، فَخَلُّوا سَبيِلَهُ، فأنكرتْ، فَعَزَم على رجمهِ، ثم اعْتَرَفَتْ، فَتَركهُ» .\nأخرجه البخاري تعليقًا من أول هذا الحديث إلى قوله: «بالجهالة» (١) .\n_________\n(١) البخاري تعليقًا ٤ / ٣٨٤ في الكفالة، باب الكفالة في القرض والديون والأبدان وغيرها. قال الحافظ في \" الفتح \": هو مختصر من قصة أخرجها الطحاوي من طريق عبد الرحمن بن أبي الزناد، حدثني أبي، حدثني محمد بن حمزة بن عمرو الأسلمي عن أبيه أن عمر بن الخطاب بعثه للصدقة، فإذا رجل يقول لامرأته: صدقي مال مولاك، وإذا المرأة تقول: بل أنت صدق مال ابنك، فسأل حمزة عن أمرهما فأخبر أن ذلك الرجل زوج تلك المرأة، وأنه وقع على جارية لها فولدت ولدًا فأعتقته امرأته، ثم ورث من أمه مالًا، فقال حمزة للرجل: لأرجمنك، فقال له أهل الماء: إن أمره رفع إلى عمر فجلده مائة، ولم ير عليه رجمًا. قال: فأخذ حمزة بالرجل كفيلًا حتى قدم على عمر فسأله، فصدقهم عمر بذلك مع قولهم، وإنما درأ عمر عنه الرجم؛ لأنه عذره بالجهالة، واستفيد من هذه القصة: مشروعية الكفالة بالأبدان، فإن حمزة بن عمرو الأسلمي صحابي، وقد فعله ولم ينكر عليه عمر مع كثرة الصحابة حينئذ، وأما جلد عمر للرجل، فالظاهر أنه عزره بذلك، قاله ابن التين. قال: وفيه شاهد لمذهب مالك في مجاوزة الإمام في التعزير قدر الحد. وتعقب بأنه فعل صحابي عارضه مرفوع صحيح فلا حجة فيه، وأيضًا فليس فيه التصريح بأنه جلده ذلك تعزيرًا، فلعل مذهب عمر أن الزاني المحصن إن كان عالمًا رجم، وإن كان جاهلًا جلد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري (٤/٣٨٤) في كتاب الكفالة - باب الكفالة في القرض والديون والأبدان وغيرهما.\nقال الخافظ: هو مختصر من قصة أخرجها الطحاوي - فذكر إسنادها.","vol":"3","page":510},{"text":"<span data-type=\"title\" id=toc-402>الفرع الخامس: فيمن زنى بذات محرم</span>\n١٨٢٨ - (ت د س) البراء بن عازب - ﵁ - قال: «بينا أنا أطوفُ يَومًا على إبلٍ ضَلَّتْ لي، رَأيتُ فَوارسَ معهم لواءٌ دَخَلوا بَيْتَ رَجُلٍ من العرب فضربُوا عُنُقهُ، فَسأْلتُ عن ذَنبهِ؟ فقالوا: عَرَّسَ بامرأة أبيه، وهو يقرأ سورة النساء، وقد نزل فيها ﴿ولا تَنكِحُوا ما نَكَحَ آباؤكمْ مِنَ النساءِ﴾ [النساء: ٢٢]» .\nوفي رواية قال: «مَرَّ بي خالي أبو بُرْدَةَ بْنُ نِيَارٍ، ومعه لِواءٌ، فقلت: أينَ تُريدُ؟ فقال: بَعَثني رسولُ الله -ﷺ- إلى رجل تَزوَّجَ امْرَأةَ أبيهِ: أن آتيَه برَأسِهِ» .\nأخرج الترمذي الرواية الثانية.\nوأخرج أبو داود الروايتين. وقال في الثانية: «عَمِّي» بدل «خالي» وقال فيها: «أَن أَضْربَ عُنُقَهُ، وآخُذَ ماله» وقال: «نكح» بدل «تزوج» وكذلك قال النسائي (١) . ⦗٥١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عرَّس) أعرس الرجل بامرأته: إذا دخل بها، ولا يقال: عرس والعامة تقوله، وقد جاء في لفظ الحديث كذلك.\n_________\n(١) أخرجه الترمذي رقم (١٣٦٢) في الأحكام، باب ما جاء فيمن تزوج امرأة أبيه، وأبو داود رقم ⦗٥١٢⦘ (٤٤٥٦) و(٤٤٥٧) في الحدود، باب الرجل يزني بحريمه، والنسائي ٦ / ١٠٩ و١١٠ في النكاح، باب نكاح ما نكح الآباء، وأخرجه أيضًا ابن ماجة رقم (٢٦٠٧) في الحدود، باب من تزوج امرأة أبيه من بعده، وأحمد في المسند ٤ / ٢٩٥. وقال الترمذي: حسن غريب. وقال المنذري: وقد اختلف في هذا الحديث اختلافًا كثيرًا، فروي عن البراء، وروي عنه عن عمه، وروي عنه قال: مر بي خالي أبو بردة بن نيار ومعه لواء، وهذا لفظ الترمذي، وروي عنه عن خاله، وسماه هشيم في حديث الحارث بن عمرو، وهذا لفظ ابن ماجة، وروي عنه قال: مر بنا أناس ينطلقون، وروي عنه: إني لأطوف على إبل ضلت في تلك الأحياء في عهد النبي ﷺ إذ جاءهم رهط معهم لواء، وهذا لفظ النسائي، قال الشوكاني في \" نيل الأوطار \": وللحديث أسانيد كثيرة منها ما رجاله رجال الصحيح، والحديث فيه دليل على أنه يجوز للإمام أن يأمر بقتل من خالف قطعيًا من قطعيات الشريعة، لهذه المسألة، فإن الله تعالى يقول: ﴿ولا تنكحوا ما نكح آباؤكم من النساء﴾، ولكنه لابد من حمل الحديث على أن ذلك الرجل الذي أمر ﷺ بقتله عالم بالتحريم وفعله مستحلًا، وذلك من موجبات الكفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مختلف فيه: ١- أخرجه أحمد ٤/٢٩٠ قال: حدثنا وكيع، قال: حدثنا حسن بن صالح، عن السدي. وفي ٤/٢٩٢ قال: حدثنا هشيم، قال: أخبرنا أشعث. و«ابن ماجة» ٢٦٠٧ قال: حدثنا إسماعيل بن موسى، قال: حدثنا هشيم. (ح) وحدثنا سهل بن أبي سهل، قال: حدثنا حفص بن غياث، جمعيا، عن أشعث. و«النسائي» ٦/١٠٩ قال: أخبرنا أحمد بن عثمان بن حكيم، قال: حدثنا أبو نعيم، قال: حدثنا الحسن بن صالح، عن السدي. كلاهما (السدي، وأشعث) عن عدي بن ثابت.\n٢- وأخرجه أحمد ٤/٢٩٥ قال: حدثنا يحيى بن أبي بكير، قال: حدثنا عبد الغفار بن القاسم وفي ٤/٢٩٧ قال: حدثنا عبد الرزاق، قال: حدثنامعمر، عن أشعث.. و«الدارمي» ٢٢٤٥ قال: حدثنا عبد الله بن جعفر الرقي، قال: حدثنا عبيد الله بن عمرو، عن زيد. و«أبو داود» ٤٤٥٧ قال: حدثنا عمرو بن قسيط الرقي، قال: حدثنا عبيد الله بن عمرو، عن زيد بن أبي أنبسة، و«النسائي» (٦/١٠٩) قا ل: أخبرنا عمرو بن منصور، قال: حدثنا عبد الله بن جعفر. قال: حدثنا عبيد الله بن عمرو، عن زيد. وفي الكبرى «تحفة الأشراف» -١٥٥٣٤» عن محمد بن رافع، عن عبد الرزاق، عن معمر، عن أشعث. ثلاثتهم - عبد الغفار، وأشعث، وزيد - عن عدي بن ثابت، عن يزيد بن البراء.\nكلاهما - عدي، ويزيد- عن البراء بن عازب، فذكره.\nوأخرجه أحمد ٤/٢٩٢، و«النسائي» في الكبرى «تحفة الأشراف- ١٥٥٣٤» عن يحيى بن حكيم. كلاهما (أحمد، ويحيى) عن محمد بن جعفر، قال: حدثنا شعبة، عن الركين بن الربيع، عن عدي ابن ثابت، عن البراء بن عازب، قال: مر بنا ناس، فذكره،. ليس فيه عمه أو خاله.\nوأخرجة الترمذي ١٣٦٢ قال: حدثنا أبو سعيد الأشج، قال: حدثنا حفص بن غياث عن أشعث، عن عدي بن ثابت، عن البراء، قال: مربي خالي أبو بردة بن نيار، فذكره..\n(*) في رواية هشيم سماه: الحارث بن عمرو قال المنذري: وقد اختلف في هذا الحديث اختلافا كثيرا، فروي عن البراء، وروي عنه عن عمه، وروي عنه قال: مربي خالي أبو نيار ومعه لواء، وهذا لفظ الترمذي، وروى عنه عن خاله، وسماه هشيم في الحديث الحارث بن عمرو، وهذا لفظ ابن ماجة، وروي عنه قال: مر بنا أناس ينطلقون، وهذا لفظ النسائي.\nقلت: عزاه الحافظ لابن السكن ولعبد الرزاق، وقال: ورواه جماعة عن عدي بن ثابت، لكنهم اختلفوا عليه في إسناده ٠ وذكر الاختلاف -. راجع الإصابة (١/١٦٧، ١٦٦) ١٤٥٣.","vol":"3","page":511},{"text":"١٨٢٩ - () عبد الله بن عباس -﵄- «أن رسولَ الله -ﷺ- قال: مَنْ وَقَعَ على ذَاتِ مَحْرَمٍ - أو قال: مَنْ نَكَحَ ذَاتَ مَحْرَمٍ - فاقْتُلوهُ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو عند ابن ماجة رقم (٢٥٦٤) عن ابن عباس بلفظ: \" من وقع على ذات محرم فاقتلوه، ومن وقع على بهيمة فاقتلوه واقتلوا البهيمة \"، وفي سنده إبراهيم بن إسماعيل بن أبي حبيبة الأنصاري الأشهلي أبو إسماعيل المدني، وهو ضعيف، وداود بن الحصين، وهو ثقة إلا في عكرمة، وحديثه هذا عن عكرمة، والحديث نسبه السيوطي في \" الجامع الكبير \" أيضًا إلى الحاكم والبيهقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:وليس هذا على شرط المصنف - ﵀ - بل هو من زيادات رزين العبدري وهوموجود في سنن ابن ماجة - وسيأتي بالتفصيل في تكملة هذا الكتاب، إن شاء الله تعالى.","vol":"3","page":512},{"text":"<span data-type=\"title\" id=toc-403>الفرع السادس: في أحكام متفرقة</span>\n١٨٣٠ - (م) أنس بن مالك - ﵁ - «أنَّ رجلًا كان يُتَّهمُ بأمِّ ولَدِ رسولِ الله -ﷺ-. فقال رسولُ الله -ﷺ- لعليٍ: اذْهَبْ فَاضرِبْ عُنقَهُ (١)، فأتاهُ فإذا هو في رَكيِّ يتَبَرَّدُ، فقال له عليٌّ: اخرُجْ، فَنَاولَهُ يَدَه، فأخَرَجهُ فإذا هو مجبوبٌ ليس له ذَكَرٌ، فكفَّ عنه، فأتَى رسولَ الله -ﷺ- فأخبره، فَحسَّنَ فِعلهُ» .\nوفي أخرى: «قال له: أحسَنتَ، الشَّاهدُ يَرَى مَالا يَرى الغائبُ» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَكِيّ): جمع ركية (٣) والرَّكية: البئر.\n_________\n(١) قال النووي: قيل: لعله كان منافقًا ومستحقًا للقتل بطريق آخر، وجعل هذا محركًا لقتله بنفاقه وغيره لا بالزنا، وكف عنه علي ﵁ اعتمادًا على أن القتل بالزنا، وقد علم انتفاء الزنا.\n(٢) رقم (٢٧٧١) في التوبة، باب براءة حرم النبي ﷺ من الريبة، وأخرجه أيضًا أحمد في المسند ١ / ٨٣ و٣ / ٢٨١.\n(٣) في النهاية: الركي: جنس الركية، وهي البئر، وجمعها: ركايا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٨١)، ومسلم (٨/١١٩) قال: حدثني زهير بن حرب كلاهما (أحمد، وزهير) قالا: ثنا عفان، قال: ثنا حماد بن سلمة، عن ثابت، فذكره.\nقلت: حماد ثابت في ثابت، وقد اعتمده مسلم في ثابت في الأصول وعن غير ثابت في المتابعات.","vol":"3","page":513},{"text":"١٨٣١ - (د) سهل بن سعد الساعدي - ﵁ - عن النبي -ﷺ ⦗٥١٤⦘ «أنَّ رَجُلًا أتاهُ، فأقرَّ عندهُ: أَنَّهُ زَنى بامرأةٍ، فَسمَّاها له، فَبَعَثَ رسولُ الله -ﷺ- إلى المرأةِ، فَسَألها عن ذلك؟ فَأنْكَرَتْ أَن تَكونَ زَنَتْ، فَجلَدَهُ الحَدَّ وتركَها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٤٦٦) في الحدود، باب إذا اقر الرجل بالزنا ولم تقر المرأة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح: أخرجه أحمد ٥/٣٣٩ قال: حدثنا حسين بن محمد، قال: حدثنا مسلم، عن عباد بن إسحاق و«أبو داود» ٤٤٣٧، ٤٤٦٦ قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا طلق ابن غنام، قال: حدثنا عبد السلام بن حفص.\nكلاهما (عباد، وعبد السلام) عن أبي حازم، فذكره.","vol":"3","page":513},{"text":"١٨٣٢ - (د) عبد الله بن عباس -﵄- «أنَّ رجلًا من بَكْرِ بْنِ لَيْثٍ أتى النبيَّ -ﷺ-، فَأقرَّ أنه زَنَى بامرأةٍ أرْبعَ مَرَّاتٍ، فَجَلَدَهُ مائة، وكان بِكرًا، ثم سَألُه البَيِّنةَ على المرأةِ، فقالت: كَذَبَ واللَّه يا رسول الله، فَجلَدَهُ حَدَّ الفِرْيَةِ ثَمانين» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفرية): الافتراء: الكذب. والمراد به هاهنا: القذف.\n_________\n(١) رقم (٤٤٦٦) في الحدود، باب إذا اقر الرجل بالزنا ولم تقر المرأة، وفي سنده القاسم بن فياض الأبناوي الصنعاني، وهو مجهول، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، منكر: أخرجه أبو داود (٤٤٦٧) قال: حدثنا محمد بن يحيى بن فارس. و«النسائي» في الكبرى (تحفة الأشراف) ٥٦٦٤ عن محمد بن عبد الله بن عبد الرحيم البرقي.\nكلاهما (محمد بن يحيى، ومحمد بن عبد الله) عن موسى بن هارون البردي قال: حدثنا هشام بن يوسف، عن القاسم بن فياض الأبناوي، عن خلاد بن عبد الرحمان، عن ابن المسيب، فذكره.\n(*) قال النسائي: هومنكر.","vol":"3","page":514},{"text":"<span data-type=\"title\" id=toc-404>الفصل الثاني: في الذين حدهم رسول الله -ﷺ - وأصحابه ورجمهم من المسلمين وأهل الكتاب</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-405>الفرع الأول: في المسلمين</span>\n١٨٣٣ - (م د) أبو سعيد الخدري -﵁ - «أنَّ رجلًا من أسلمَ يقال له: ماعِزُ بْنُ مالك أَتَى رسولَ الله -ﷺ-، فقال: إني أصَبْتُ فاحشَة، فأقِمْهُ عَليَّ، فرَدَّهُ النبي -ﷺ- مِرارًا، قال: ثم سَأَلَ قومَهُ؟ فقالوا: ما نعَلمُ به بأسًا إلا أنَّه أصابَ شَيئًا يَرَى أنَّهُ لا يُجزئُهُ منه (١) إلا أَن يقامَ فيه الحدُّ، قال: فرجعَ إلى رسولِ الله -ﷺ- فَأمَرَنا أنْ نَرجُمهُ، قال: فانطَلقْنا به إلى بَقيع الغَرقَدِ (٢)، قال: فما أوثقناه، ولا حَفْرنَا له [قال]: فرميناه بالعِظام والمَدَرِ والخزَفِ، قال: فاشتدَّ واشتَددْنا خلْفَه، حتى أتى عُرضَ (٣) ⦗٥١٦⦘ الحرَّةِ (٤) فَانتصَبَ لنا، فرَمَينَاهُ بِجَلامِيدِ (٥) الحرَّةِ - يعني: الحجارةَ - حتى سكتَ (٦) . قال: ثم قام رسولُ الله -ﷺ- خَطِيبًا من العَشيِّ قال: أو كُلَّما انطَلَقْنا غُزاة في سبيل الله تَخَلَّف رجلٌ في عيالِنا له نَبيبٌ كنَبيبِ التيسِ؟ عليَّ أنْ لا أُوتى برجلٍ فعلَ ذلك ألا نَكَّلْتُ به، قال: فما استَغْفرَ له ولا سَبَّهُ» . وفي رواية: «فاعترفَ بالزنا ثلاثَ مراتٍ» . هذه رواية مسلم.\nوفي رواية أبي داود قال: «لَمَّا أمَرَ النبيُّ -ﷺ- بَرجْمِ ماعزٍ، خَرجْنَا بهِ إلى البقِيع، فَوَاللهِ ما أوثقْناهُ ولا حَفَرْنَا له، ولكنه قام لنا، فرَميناهُ ⦗٥١٧⦘ بالعِظَامِ والمدَرِ والخزَفِ، فاشْتدَّ ... وذكره إلى قوله، حتى سكت، قال بعده: فما استغَفرَ له ولا سَبَّهُ» .\nوفي أخرى له (٧) قال: «جاء رجل إلى النبيِّ -ﷺ- وذكر نحوه، وليس بتمامه - قال: ذَهَبوا يَسُبُّونَهُ، فنهاهم، قال: ذَهَبُوا يَسْتَغْفِرُونَ له، فنهاهُمْ، قال: هو رجلٌ أصابَ ذَنبًا، حَسِيبُهُ الله» (٨) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاحشة): الفاحشة: الفعلة القبيحة شرعًا، والمراد بها هاهنا: الزنا.\n(نبيب): نبَّ التيس: إذا صاح وهاج في طلب الأنثى.\n_________\n(١) في مسلم المطبوع: لا يخرجه منه.\n(٢) قال النووي في \" شرح مسلم \": هو موضع الجنائز بالمدينة، وذكر الدارمي من أصحابنا: أن المصلى الذي للعيد ولغيره إذا لم يكن مسجدًا: هل يثبت له حكم المسجد؟ فيه وجهان: أصحهما: ليس له حكم المسجد.\n(٣) عرض الحرة: جانبها.\n(٤) قال النووي في \" شرح مسلم \": اختلف العلماء في المحصن إذا أقر بالزنا فشرعوا في رجمه ثم هرب، هل يترك، أم يتبع ليقام عليه الحد؟ فقال الشافعي وأحمد وغيرهما: يترك فلا يتبع، لكن يقال له بعد ذلك، فإن رجع عن الإقرار ترك، وإن أعاد رجم. وقال مالك - في رواية - وغيره: إنه يتبع ويرجم، واحتج الشافعي وموافقوه بما جاء في رواية أبي داود: \" أن النبي ﷺ قال: \" ألا تركتموه حتى أنظر في شأنه \"، وفي رواية: \" هلا تركتموه فلعله يتوب، فيتوب الله عليه \"، واحتج الآخرون بأن النبي ﷺ لم يلزمهم ديته، مع أنهم قتلوه بعد هربه، وأجاب الشافعي وموافقوه عن هذا بأنه لم يصرح بالرجوع، وقد ثبت إقراره فلا يترك حتى يصرح بالرجوع، قالوا: وإنما قلنا: لا يتبع في هربه لعله يريد الرجوع، ولم نقل: إنه يسقط الرجم بمجرد الهرب. والله أعلم.\n(٥) قال النووي في \" شرح مسلم \": أي: الحجارة الكبار، واحدها: جلمد - بفتح الجيم والميم - وجلمود بضم الجيم.\n(٦) قال النووي في \" شرح مسلم \": هو بالتاء في آخره، هذا هو المشهور في الروايات. قال القاضي: ورواه بعضهم \" سكن \" بالنون، والأول أصوب، ومعناهما: مات.\n(٧) أي لأبي داود: عن أبي نضرة قال: جاء رجل ... الحديث، وهي مرسلة، ولكن يشهد لها التي قبلها، عند مسلم وأبي داود.\n(٨) أخرجه مسلم رقم (١٦٩٤) في الحدود، باب من اعترف على نفسه بالزنا، وأبو داود رقم (٤٤٣٢) و(٤٤٣٣) في الحدود، باب رجم ماعز بن مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٣/٢ قال: حدثنا هشيم. في ٣/٦١ قال: حدثنا يحيى بن زكريا بن أبي زائدة. و«الدارمي» ٢٣٢٤ قال: أخبرنا محمد بن عيسى، قال: حدثنا يحيى بن أبي زائدة و«مسلم ٥/١١٨ قال: حدثني محمد بن المثنى، قال: حدثني عبد الأعلى. (ح) وحدثني محمد بن حاتم، قال: حدثنا بهز، قال: حدثنا يزيد بن زريع. (ح) وحدثنا سريج بن يونس، قال: حدثنا يحيى بن زكريا بن أبي زائدة (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا معاوية بن هشام، قال: حدثنا سفيان.. و«أبوداود» ٤٤٣١ قال: حدثنا أبو كامل، قال: حدثنا يزيد (يعني ابن زريع) (ح) وحدثنا أحمد بن منيع، عن يحيى بن زكريا. و«النسائي» في الكبرى (تحفة الأشراف) ٤٣١٣ عن محمد بن عبد الملك ابن أبي الشوارب، عن يزيد بن زريع. (ح) وعن عبد الرحمان بن خالد الرقي، عن معاوية بن هشام بن سفيان.\nخمستهم (هشيم، ويحيى بن أبي زائدة، وعبد الأعلى، ويزيد بن زريع، وسفيان) عن داود بن أبي هند، عن أبي نضرة، فذكره.\n(*) في المطبوع من «تحفة الأشراف» حديث رقم ٤٣١٣، وفي إشارته إلى رواية الحديث عند (أبي داود) قال: وعن أحمد بن منيع، عن ابن أبي عدي (وزائدة به. هكذا، وصوابه كما جاء في المطبوع من «سنن أبي داود»: حدثنا أحمد بن منيع، عن يحيى بن زكريا، ويؤيده أنه بالرجوع إلى ترجمة أحمد بن منيع رقم ١١٤ في «تهذيب الكمال» لم نجد له رواية عن محمد بن أبي عدي، ولاعن زائدة.","vol":"3","page":515},{"text":"١٨٣٤ - (م د) بريدة - ﵁ - قال: «إنَّ مَاعِزَ بنَ مالك الأسلميَّ أتى النبيَّ - ﷺ -، فقال: يا رسول الله، إني قد ظَلَمْتُ نفسي وزنيتُ وإني أُريدُ أنْ تُطهَّرني، فردَّهُ، فَلما كانَ من الغَدِ أتَاهُ، فقال: يا رسول الله إني قد زَنَيْتُ، فرَدَّهُ الثَّانيةَ، فأرسلَ رسولُ الله -ﷺ- إلى قومِه، فقال: تَعلمونَ بعقله بأسًا؟ تُنكِرون منه شيئًا؟ فقالوا: ما نعلمه إلا وَفيَّ العقل من ⦗٥١٨⦘ صالِحينا فيما نُرى، فأتاه الثالثة، فأرسل إليهم أيضًا، فسألَ عنه؟ فأخبروه أنه لا بأسَ به، ولا بعقله، فلما كان الرابعةَ حَفَرَ لهُ حفرَة، ثم أَمَرَ به فَرُجِمَ، قال: فجاءت الغامِديَّةُ فقالت: يارسولَ الله، إني قد زَنيتُ فَطَهِّرني، وإنه رَدَّها، فلما كان من الغد قالت: يا رسول الله، لِمَ تَرُدُّني؟ لَعَلَّكَ أنْ تَرُدَّني كما ردَدْتَ ماعزًا، فوالله إني لَحُبلى، قال: إمَّا لا، فَاذهبي حَتى تلدي، فلما ولَدتْ أَتتهُ بالصبي في خِرَقَةٍ، قالت: هذا قد وَلَدْتُهُ، قال: فاذهبي فأرِضعيهِ حتى تفطميهِ، فلما فَطَمْتُهُ، أتتهُ بالصبيِّ في يده كِسرَةُ خُبْزٍ، فقالت: هذا يا نبيَّ الله قد فَطَمْتُهُ، وقد أكَلَ الطَّعامَ، فَدفَعَ الصبيَّ إلى رجل من المسلمين، ثم أمَرَ بها فَحُفِرَ لها إلى صدرها، وأمَرَ النَّاسَ فَرَجُموها، فَيُقْبلُ خالدُ بن الوليد بحَجرٍ فَرمى رأسها، فَتنَضَّح (١) الدَّمُ على وجه خالدٍ، فَسبَّها، فَسَمع نبي الله -ﷺ- سَبَّهُ إياها، فقال: مَهْلًا يا خالدُ، فَوالذي نَفْسي بيَدِهِ لقد تابتْ توبةً لو تَابها صاحِبُ مكْسٍ لَغُفِرَ لَه (٢)، ثم أمَرَ ⦗٥١٩⦘ بها فَصُلَّى عليها (٣) ودُفِنَتْ» .\nوفي رواية قال: «جاء مَاعِزٌ إلى النبيِّ -ﷺ-، فقال: يا رسولَ الله طَهِّرْني، قال: وَيْحَكَ، ارجِع، فاسْتَغْفِر الله وتُبْ إليه، فَرَجَعَ غيرَ بعيدٍ، ثم جاء، فقال: يا رسولَ الله، طَهِّرني، قال: ويحك، [ارجع فـ] استغفر الله، وتُب إليه، فرجع غير بعيدٍ، ثم جاء، فقال: يا رسولَ الله طَهِّرني، فأعَادَ القولَ، وأعادَ هو، حتى إذا كانت الرابعةُ قال له رسولُ الله ⦗٥٢٠⦘ ﷺ-: مِمَّ أُطَهِّرُكَ؟ قال: مِنَ الزِّنا، فقال رسولُ الله -ﷺ-: أَبهِ جُنونٌ؟ فَأُخْبِرَ أنه ليس بمجنون، فقال: أَشَرِبَ خَمْرًا؟ فقام رجلٌ فاستَنكهَهُ (٤)، فلم يَجِد مِنه ريحَ خمرٍ، فقال رسولُ الله -ﷺ-: أزَنَيتَ؟ قال: نعم، فَأمَرَ به فَرُجِمَ، فكان النَّاسُ [فيه] فِرْقَتَينِ، فَقَائِلٌ يقول: قد هَلَكَ، لقد أحَاطَت به خَطيئَتُهُ.\nوقائِلٌ يقولُ: ما توبةٌ أفْضَلَ من توبةِ مَاعِزٍ، إنه جاء إلى رسولِ الله -ﷺ-، فَوَضَع يَدَهُ في يَدِهِ، ثم قال: اقْتُلْني بالحجارةِ، قال: فَلَبثُوا بذلك يومين أو ثلاثة، ثم جاء رسولُ الله -ﷺ- وهم جُلُوسٌ، فَسَلَّمَ، ثم جَلَسَ فقال: اسْتَغفِروا لمَاعِزِ بن مالكٍ، فقالوا: غَفَرَ الله لَمِاعِزِ ابنِ مالكٍ [قال]: فقال رسولُ الله -ﷺ-: لقدْ تَابَ توبَة لوْ قُسِمَتْ بينَ أُمَّةٍ لَوَسِعتْهُمْ، قال: ثم جَاءتْهُ امرأَةٌ مِنْ غَامِدٍ (٥) من الأزدِ، فقالت: يا رسولَ الله طَهِّرْني، فقال: ويحَكِ، ارْجعي فاستَغفري الله وتُوبي إليه، قالت: أراك تُريدُ أنْ تُردَّني كما رَدْدتَ ماعزَ بنَ مالكٍ، قال: وما ذاك؟ قالت: إنها حُبلى مِن الزنا، قال: أنتِ؟ قالت: نعم، فقال لها: حتى تَضعي ما في ⦗٥٢١⦘ بطْنِكِ، قال: فَكفَلَها (٦) رجلٌ من الأنصارِ حتى وَضَعَتْ، قال فَأتى النبيَّ -ﷺ-، فقال: قد وَضعَتْ الغامِديَّةُ، فقال: إذًا لا نَرْجُمها ونَدَعُ وَلَدَها صَغِير السِّنِّ ليسَ له من يُرِضعُهُ، فقام رجلٌ من الأنصار فقال: إلَيَّ رضَاعُه يا نَبيَّ الله، فَرجَمَها» . هذه رواية مسلم.\nوأخرج أبو داود منه قصةَ الغامديَّة بنحو الرواية.\nوله في أخرى: «أنَّ النبي -ﷺ- استنكَهَ مَاعِزًا» .\nوله في أخرى قال: «كُنا أصحابَ رسولِ الله -ﷺ- نَتَحدَّثُ: أنَّ الغامِديَّةَ وماعِزَ ابنَ مالكٍ لو رجَعَا بعد اعترافهما - أو قال: لو لم يرجعا بعد اعترافهما - لم يطْلُبْهُما، وإنما رجمهما عندَ الرابعة» (٧) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إمَّا لا): يقال: افعل ذاك إمَّا لا، يعني: إن لم تفعل هذا فافعل هذا، وقد تقدم شرح ذلك مستقصى في كتاب الحج.\n_________\n(١) قال النووي في \" شرح مسلم \": \" فتنضح \" روي بالحاء المهملة وبالمعجمة، والأكثرون على المهملة، ومعناه: فترشش وانصب.\n(٢) قال النووي في \" شرح مسلم \": فيه: أن المكس من أقبح المعاصي والذنوب والموبقات، وذلك لكثرة مطالبات الناس له وظلماتهم عنده، وتكرر ذلك منه وانتهاكه للناس، وأخذ أموالهم بغير حقها، وصرفها في غير وجهها.\n(٣) قال النووي في \" شرح مسلم \": وفي الرواية الثانية: \" أمر بها النبي ﷺ فرجمت، ثم صلى عليها، فقال له عمر: تصلي عليها يا نبي الله وقد زنت؟ \"، أما الرواية الثانية، فصريحة أن النبي ﷺ صلى عليها، وأما الأولى، فقال القاضي: هي بفتح الصاد واللام عند جماهير رواة مسلم، قال: وعند الطبري: بضم الصاد، قال: وكذا هو في رواية ابن أبي شيبة وأبي داود، قال: وفي رواية لأبي داود: \" ثم أمرهم أن يصلوا عليها \". قال القاضي: ولم يذكر مسلم صلاته ﷺ على ماعز، وقد ذكرها البخاري، وقد اختلف العلماء في الصلاة على المرجوم، فكرهها أحمد ومالك للإمام ولأهل الفضل دون باقي الناس، قال: ويصلي عليه غير الإمام وأهل الفضل، وقال الشافعي وآخرون: يصلي عليه الإمام وأهل الفضل وغيرهم، وأما غيرهم فاتفقا على أنه يصلي، وبه قال جماهير العلماء، قال: فيصلى على الفساق والمقتولين في الحدود والمحاربة وغيرهم، وقال الهروي: لا يصلي أحد على المرجوم وقاتل نفسه، وقال قتادة: لا يصلى على ولد الزنا، واحتج الجمهور بهذا الحديث. وفيه دلالة للشافعي على أن الإمام وأهل الفضل يصلون على المرجوم كما يصلي عليه غيرهم، وأجاب أصحاب مالك عنه بجوابين: أحدهما: أنهم ضعفوا رواية الصلاة، لكون أكثر الرواة لم يذكروها.\nوالثاني: تأولوها على أنه ﷺ أمر بالصلاة، أو دعا فسمى الدعاء صلاة على مقتضى لفظة الدعاء في اللغة. وهذان الجوابان فاسدان؛ أما الأول، فإن هذه الزيادة ثابتة في الصحيح، وزيادة الثقة مقبولة، وأما الثاني فهذا التأويل مردود؛ لأن التأويل إنما يصار إليه إذا اضطرت الأدلة الشرعية إلى ارتكابه، وليس هنا شيء من ذلك، فوجب حمله على ظاهره. والله أعلم.\n(٤) أي: شم رائحة فمه، واحتج مالك وجمهور الحجازيين: أنه يحد من وجد منه ريح الخمر وإن لم تقم عليه بينة بشربها، ولا أقر به.\n(٥) بغين معجمة ودال مهملة: بطن من جهينة.\n(٦) أي: قام بمؤنتها ومصالحها، وليس هو من الكفالة التي هي بمعنى الضمان؛ لأن هذه لا تجوز في الحدود التي لله تعالى.\n(٧) أخرجه مسلم رقم (١٦٩٥) في الحدود، باب من اعترف على نفسه بالزنا، وأبو داود رقم (٤٤٣٣) و(٤٤٣٤) و(٤٤٤١) في الحدود، باب رجم ماعز بن مالك، وباب المرأة التي أمر النبي ﷺ برجمها من جهينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن بريدة ابنه عبد الله:\n١-أخرجه أحمد ٥/٣٤٧، ٣٤٨. والدارمي٢٣٢٥، ٢٣٢٩والنسائي في الكبرى (تحفة الأشراف) ١٩٤٧ عن أحمد بن يحيى. ثلاثتهم (أحمد بن حنبل، والدارمي، وأحمد بن يحيى) عن أبي نعيم.\n٢-وأخرجه مسلم ٥/١٢٠ قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي.\n٣- وأخرجه أبو داود ٤٤٤٢ قال: حدثنا إبراهيم بن موسى الرازي قال: أخبرنا عيسى بن يونس (بقصة الغامدية) .\n٤- وأخرجه النسائي في الكبرى (تحفة الأشراف) ١٩٤٧ عن واصل بن عبد الأعلى، عن محمد بن فضيل.\nأربعتهم - أبو نعيم، وعبد الله بن نمير، وعيسى بن يونس، ومحمد بن فضيل - عن بشير بن المهاجر قال حدثنا عبد الله بن بريدة، فذكره.\n-ورواه عن بريدة ابنه سليمان: أخرجه مسلم ٥/١١٨ قال: حدثنا محمد بن العلاء الهمداني. و«أبو داود» ٤٤٣٣ قال: حدثنا محمد بن أبي بكر بن أبي شيبة. و«النسائي» في الكبرى (تحفة الأشراف) ١٩٣٤ عن إبراهيم بن يعقوب الجوزجاني.\nثلاثتهم- محمد بن العلاء، ومحمد بن أبي بكر، وإبراهيم بن يعقوب - عن يحيى بن يعلى، وهو ابن الحارث المحاربي، قال: حدثنا أبي، عن غيلان، عن علقمة بن مرثد، عن سليمان بن بريدة، فذكره.\n-ورواه عن بريدة ابنه عبد الله - بنحوه: أخرجه أبو داود (٤٤٣٤) قال: حدثنا أحمد بن إسحاق الأهوازي، قال: حدثنا أبو أحمد (الزبيري) . و«النسائي» في الكبرى (تحفة الأشراف) ١٩٤٨ عن واصل ابن عبد الأعلى، عن ابن فضيل.\nكلاهما - أبو أحمد، وابن فضيل - عن بشير بن المهاجر، عن عبد الله بن بريدة، فذكره.","vol":"3","page":517},{"text":"١٨٣٥ - (خ م ت د) أبو هريرة - ﵁ - قال: «أتى ⦗٥٢٢⦘ رجلٌ من أسلَمَ رسولَ الله -ﷺ- وهو في المسجد، فنادَاهُ: يا رسولَ الله: إنَّ الأخِرَ (١) قد زَنى - يعني: نفسَه - فأعرض عنه فَتَنَحَّى لِشِقِّ وَجههِ الذي أعرَضَ قِبَلَهُ، فقال له ذلك، فأعرضَ، فَتنَحَّى الرَّابعةَ، فَلمَّا شَهدَ على نفسهِ أربعَ مَرَّاتٍ دعاهُ، فقال: هل به جنُونٌ؟ قال: لا، قال النبيُّ -ﷺ-: اذهبوا به فارجموهُ، وكان قد أحصنَ - قال ابنُ شِهابٍ: فأَخبَرَني مَنْ سَمعَ جابرَ بنَ عبد الله يقول: فَرَجمنَاهُ بالمدينةِ، فلما أَذَلَقَتْهُ الحجارةُ جَمز (٢) حتى أدركناه بالحَرَّةِ، فَرجَمنَاهُ حتى ماتَ» هذه رواية البخاري ومسلم.\n[ورواية مسلم عن أبي هريرة هكذا: «أتى رجلٌ من المسلمين رسولَ الله -ﷺ-، وهو في المسجد، فنَادَاهُ، فقال: يا رسولَ الله، إني زنيتُ، فأعرضَ عنه فتَنحَّى تلْقاءَ وجهه، فقال له: يا رسولَ الله، إني زنيتُ، فأعرض عنه حتى ثَنَى ذلك (٣) عليه أربعَ مَرَّاتٍ، فلما شَهِدَ على نَفسهِ أربعَ ⦗٥٢٣⦘ مَرَّاتٍ، فلمَّا شَهِدَ على نفسهِ أربعَ شَهاداتٍ، دعاهُ رسولُ الله -ﷺ-، فقال: أبِكَ جنونٌ؟ قال: لا، قال: فهل أَحصنتَ؟ قال: نعم، فقال: رسولُ الله -ﷺ-: اذْهَبوا بهِ فَارجُمُوه» .] (٤) .\nوفي رواية أبي داود قال: «جَاءَ رسولَ الله -ﷺ- الأسلميُّ، فَشهدَ على نَفسهِ: أنَّه أصابَ امرأة حَرَامًا أرْبعَ شهاداتٍ، كلُّ ذلك يُعرِضُ عنه، فأقبلَ في الخامسة عليه فقال: أَنِكْتَها؟ قال: نعم، قال رسولُ الله -ﷺ-: حتى غابَ ذلك مِنكَ في ذلك مِنها؟ قال: نعم، قال: كما يَغيبُ الميلُ في المُكْحُلَةِ، والرِّشاءُ في البئْر؟ قال: نعم، قال: هل تَدري مَا الزِّنا؟ قال: نعم، أتيتُ منها حَرامًا ما يأتي الرَّجُلُ من أهُلِهِ حَلالًا، قال: فما تُريدُ بهذا القولِ؟ قال: إني أُريدُ أنْ تُطَهرَني، فأمرَ به فَرُجِمَ، فَسمِعَ رسولُ الله -ﷺ-[رجلين] من أصحابه يقول أحدهما لصاحبه: انْظرُوا إلى هذا الذي سترَ الله عليه فلم تَدَعْهُ نفسهُ حتى رُجِمَ رجمَ الكلب، فسكت عنهما، وسارَ ساعَةً حتى مَرَّ بِجيفةِ حمارٍ شَائِلًا رِجْلَهُ، فقال: أينَ فُلاَنٌ وفلانٌ؟ فقالا: نحنُ ذَانِ يارسولَ الله، قال: كلا من جيفة هذا الحمار، فقالا: يا نبي الله، من يأكل من هذا؟ قال: فما نِلتُما مِنْ عِرْضِ أخيكُما آنفًا أشدُّ من أكْلٍ منه والذي نفسي بيده، إنَّه الآنَ لفي أنْهارِ الجنَّةِ ⦗٥٢٤⦘ يَنغمِس فيها (٥)» .\nوفي رواية الترمذي قال: «جاء مَاعِزٌ الأسلميُّ إلى رسولِ الله -ﷺ- فقال: إنَّه قد زَنى، فأعرضَ عنه، ثم جَاءه من شِقِّهِ الآخر فقال: يا رسولَ الله، إنه قد زَنى، فأعرض عنه ثم جَاءهُ مِنْ شِقِّه الآخر فقال: يا رسول الله، إنه قد زنى، فَأمرَ به في الرابعةِ فَأخرَجَ إلى الحرَّةِ، فَرُجمَ بالحجارةِ، فَلمَّا وَجدَ مَسَّ الحجارة فَرَّ يشتَدُّ حتَّى مَرَّ برجلٍ معهُ لَحْيُ جَملٍ، فَضرَبه وضَرَبهُ النَّاس حتى ماتَ، فَذكروا ذلك لرسولِ الله -ﷺ-: أنَّه فَرَّ حين وجدَ مَسَّ الحجارة ومَسَّ الموتِ، فقال رسولُ الله -ﷺ-: هَلاَّ تَرَكتُموهُ؟» (٦) . ⦗٥٢٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أذلقته): أذلقه الأمر: إذا بلغ منه الجهد والمشقة حتى قلق.\n_________\n(١) قال النووي في \" شرح مسلم \": \" الأخر \" بفتح الهمزة والقصر وكسر الخاء المعجمة، معناه: الأرذل والأبعد والأدنى، وقيل: اللئيم، وقيل: الشقي، وكله متقارب. ومراده: نفسه، فحقرها وعابها، لاسيما وقد فعل هذه الفاحشة، وقيل: إنها كناية يكني بها عن نفسه وعن غيره إذا أخبر عنه بما يستقبح.\n(٢) الجمز: ضرب من السير أشد من العنق، وقد جمز البعير يجمز بالكسر جمزًا، صحاح. وفي النهاية: \" جمز \" أي: أسرع هاربًا من القتل، يقال: جمز يجمز جمزًا.\n(٣) قال النووي: \" ثنى \" هو بتخفيف النون، أي: كرره أربع مرات. وفيه التعريض للمقر بالزنا بأن يرجع، ويقبل رجوعه بلا خلاف.\n(٤) هذه الرواية التي بين المعقفين زيادة من \" صحيح مسلم \"، ليست في الأصل، وهي موجودة في المطبوع.\n(٥) في أبي داود \" ينقمس \" بالقاف، وقال الخطابي: معناه: ينغمس ويغوص فيها، والقاموس: معظم الماء، ومنه قاموس البحر.\n(٦) أخرجه البخاري ١٢ / ١٢٠ في المحاربين، باب سؤال الإمام المقر هل أحصنت، وباب لا يرجم المجنون والمجنونة، وفي الطلاق، باب الطلاق في الإغلاق والكره والسكران، وفي الأحكام، باب من حكم في المسجد حتى أتى على حد أمر أن يخرج من المسجد فيقام، ومسلم رقم (١٦٩١) في الحدود، باب من اعترف على نفسه بالزنا، والترمذي رقم (١٤٢٨) في الحدود، باب ما جاء في درء الحد عن المعترف إذا رجع، وأبو داود رقم (٤٤٢٨) في الحدود، باب رجم ماعز بن مالك. قال الحافظ في \" الفتح \": وفي هذا الحديث من الفوائد: منقبة عظيمة لماعز بن مالك؛ لأنه استمر على طلب إقامة الحد عليه مع توبته ليتم تطهيره، ولم يرجع عن إقراره، مع أن الطبع البشري يقتضي أنه لا يستمر على الإقرار بما يقتضي إزهاق نفسه، فجاهد نفسه على ذلك، وقوي عليها، وأقر من غير اضطرار إلى إقامة ذلك عليه بالشهادة، مع وضوح الطريق إلى سلامته من القتل بالتوبة، قال: ⦗٥٢٥⦘ وفيه مشروعية الإقرار بفعل الفاحشة عند الإمام وفي المسجد، والتصريح فيه بما يستحي من التلفظ به من أنواع الرفث في القول من أجل الحاجة الملجئة لذلك. وفيه نداء الكبير بالصوت العالي، وإعراض الإمام عمن أقر بأمر محتمل لإقامة الحد، لاحتمال أن يفسره بما لا يوجب حدًا أو يرجع، واستفساره عن شروط ذلك ليرتب عليه مقتضاه، وأن إقرار المجنون لاغ، والتعريض للمقر بأن يرجع، وأنه إذا رجع قبل، قال: وفيه أنه يستحب لمن وقع في معصية وندم أن يبادر إلى التوبة منها ولا يخبر بها أحدًا ويستتر بستر الله، قال: وفيه أن إقرار السكران لا أثر له، وفيه أن المقر بالزنا إذا اقر يترك، فإن صرح بالرجوع فذاك، وإلا اتبع ورجم. وانظر \" فتح الباري \" للحافظ ابن حجر ١٢ / ١١٠ - ١١٣. في الحدود، باب لا يرجم المجنون والمجنونة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه أحمد (٢/٤٥٣) قال: ثنا حجاج: قال: حدثني ليث. قال: حدثني عُقيل. و«البخاري» ٧/٥٩ قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي ٨/٢٠٥، ٩/٨٥ قال: حدثنا يحيى بن بكير.. قال: حدثنا الليث، عن عقيل. وفي ٨/٢٠٧ قال: حدثنا سعيد بن عفير. قال: حدثني الليث. قال حدثني عبد الرحمن بن خالد. و«مسلم» ٥/١١٦ قال: حدثني عبد الملك بن شعيب ابن الليث بن سعد. قال: حدثني أبي، عن جدي. قال: حدثني عقيل. (ح) وحدثنيه عبد الله بن عبد الرحمان الدارمي. قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. و«النسائي» في الكبرى (تحفة الأشراف) (١٠/ ١٣١٤٨) عن عمرو بن منصور النسائي، عن أبي اليمان، عن شعب وفي (١٠/١٣٢٠٨ عن محمد بن عبد الله المخرمي، عن حجين بن المثنى، عن الليث، عن عقيل.\nثلاثتهم - عقيل، شعيب، وعبد الرحمان بن خالد - عن ابن شهاب، عن أبي سلمة بن عبد الرحمان، وسعيد بن المسيب، فذكراه.\n(*) أثبتا رواية شعيب عند البخاري.\nوأخرجه أحمد (٢/٢٨٦) قال: حدثنا يحيى. وفي ٢/٤٥٠ قال: حدثنا يزيد. و«ابن ماجة» ٢٥٥٤ قال: حدثنا أبوبكر بن أبي شيبة. قال: حدثنا عباد بن العوام. و«الترمذي» ١٤٢٨ قال: حدثنا أبوكريب. قال: حدثنا عبدة بن سليمان. و«النسائي» في الكبرى (تحفة الأشراف) ١١/١٥١١٨ عن أحمد بن سليمان عن يزيد بن هارون.\nأربعتهم - يحيى، ويزيد، وعباد، وعبدة - عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة.\n- ورواه عن أبي هريرة عبد الرحمن بن الهضهاضي الدوسي: أخرجه البخاري في «الأدب المفرد» (٧٣٧) قال: حدثنا عمرر بن خالد. قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم، عن زيد بن أبي أنيسة. و«أبو داود» ٤٤٢٨ قال: حدثنا الحسن بن علي. قال: حدثنا عبد الرزاق، عن ابن جريج. وفي (٤٤٢٩) قال: حدثنا الحسن بن علي. قال: حدثنا أبو عاصم. قال: حدثنا ابن جريج. و«النسائي» في الكبرى (تحفه الأشراف) ١٠/ ١٣٥٩٩ عن إسحاق بن إبراهيم، عن عبد الرزاق، عن ابن جريج. (ح) وعن عباس العنبري، عن أبي عاصم الضحاك بن مخلد، عن ابن جريج. (ح) وعن محمد بن حاتم، عن حبان بن موسى، عن ابن المبارك، عن حماد بن سلمة. (ح) وعن قريش بن عبد الرحمان، عن علي ابن الحسن بن شفيق، عن الحسين بن واقد.\nأربعتهم (زيد بن أبي أنيسة، وابن جريج، وحماد بن سلمة، والحسين ابن واقد) عن أبي الزبير، عن عبد الرحمان بن الهضهاض، فذكره.\n(*) في رواية عبد الرزاق: عبد الرحمان بن الصامت ابن عم أبي هريرة.\n(*) وفي رواية أبي عاصم: ابن عم أبي هريرة.\n(*) وفي رواية حماد بن سلمة: عبد الرحمان بن هضض.\n(*) وفي رواية الحسين بن واقد: عبد الرحمان بن هضاب ابن أخي أبي هريرة","vol":"3","page":521},{"text":"١٨٣٦ - (د) يزيد بن نعيم بن هزال -﵀- عن أبيه قال: «كان ماعزُ بنُ مالكٍ يتيمًا في حجْر أبي، فأصابَ جاريةً من الحيِّ، فقال: له أَبي: أئتِ رسولَ الله -ﷺ- فأخبره بما صَنَعْتَ، لَعلَّهُ يستغفرُ لك، وإنما يريدُ بذلك: رجاءَ أن يكونَ له مخرَج (١)، فأتاه فقال: يا رسولَ الله، إني زنَيتُ، فأقِم عليَّ كتابَ الله، فأعرض عنه، فعاد فقال: يا رسول الله أني زنيت فأقم عليَّ كتاب الله حتى قالها أربعَ مَراتٍ، قال -ﷺ-: إنكَ قد قلتها أربعَ مراتٍ، فَبمنْ؟ قال: بفلاَنَةَ، قال: هل ضَاجَعْتَها؟ قال: نعم، قال: هل باشَرْتَها؟ قال: نعم، قال: هل جَامَعْتَها؟ قال: نعم، قال: فَأمَرَ به أنْ يُرجَمَ، فأخرجَ به إلى الحرَّةِ، فلما رُجمَ فوَجدَ مَسَّ الحجارة [جزع]⦗٥٢٦⦘ فَخَرَجَ يَشْتَدُّ، فلَقِيَهُ عبدُ الله بنُ أنيْسٍ، وقد عَجَزَ أصحابُه، فَنزَعَ له بوظِيف بعيرٍ، فرماه به فقتله، ثم أتى النبيَّ -ﷺ- فذكر ذلك له، فقال: هلا تَرَكْتُموهُ، لَعلَّهُ أن يَتوبَ، فيتوبَ الله عليه؟» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وظيف) البعير: خفه.\n_________\n(١) في سنن أبي داود المطبوعة: مخرجًا.\n(٢) رقم (٤٤١٩) في الحدود، باب رجم ماعز بن مالك، وفي سنده هشام بن سعد القرشي، صدوق له أوهام، ويزيد بن نعيم بن هزال لم يوثقه غير ابن حبان، ولكن يشهد له ما قبله وما بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، وله شواهد. أخرجه أحمد ٥/، ٢١٦ ٢١٧ قال: حدثنا وكيع، قال: حدثنا هشام ابن سعد. وفي ٥/١٢٧ قال: حدثنا عبد الرحمان بن مهدي، عن سفيان، عن زيد بن أسلم. و«أبو داود» ٤٣٧٧ قال: حدثنا مسدد، قال: حدثنا يحيى، عن سفيان، عن زيد بن أسلم. وفي (٤٤١٩) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا وكيع، عن هشام بن سعد. و«النسائي» في الكبرى (الورقة ٩٤- ب) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان، عن زيد بن أسلم وفي (الورقة ٩٥ -ب) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمان، قال: حدثنا سفيان، عن زيد بن أسلم.\nكلاهما (هشام بن سعد، وزيد بن أسلم) عن يزيد بن نعيم بن هزال، فذكره.\n-ورواه عن نعيم أبو سلمة بن عبد الرحمن: أخرجه أحمد (٥/٢١٧) قال: حدثنا عفان، قال: حدثنا أبان، يعني ابن يزيد العطار، قال: حدثني يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمان، فذكره.\nقال الحافظ مختلف في صحبته، وصوب ابن عبد البر الصحبة لأبيه. وفي ترجمة هزال قال: حديثه عند النسائي من رواية ابنه نعيم من هزالا أن هزالا كانت له جارية..... وأخرج الحاكم في المستدرك نحوه\nراجع الإصابة (١٠/٢٤٢، ٢٤٣) ٨٩٥٤.","vol":"3","page":525},{"text":"١٨٣٧ - (خ م ت د) عبد الله بن عباس -﵄- قال: «لمَّا أَتَى مَاعِزُ النبيَّ -ﷺ- قال له: لَعَلَّكَ قَبّلْتَ، أو غَمَزْتَ، أو نَظرْتَ؟ قال: لا، يا رسولَ الله، قال: أَنكتَها؟ - لا يكْني - فعند ذلك أمَرَ برجمه» . هذه رواية البخاري وأبي داود.\nوفي رواية مسلم: أنَّ النبيَّ -ﷺ- قال لماعزِ بن مالك: «أحَق مَا بلغني عنكَ؟ قال: وما بَلغكَ عَني؟ قال: بلغني: أنَّكَ وقَعتَ بجارية آلِ فلانٍ. قال: نعم، قال: فشهد أربعَ شهادات، ثم أمرَ به فَرجمَ» .\nوأخرج هذه الرواية الترمذي وأبو داود.\nوفي أخرى لأبي داود: «أنَّ ماعزَ بن مالك أتى النبيَّ -ﷺ- فقال: إنه قد زنى، فأعرَضَ عنه، فَأعادَ عليه مرارًا، فأعرض عنه، فسألَ قومَه ⦗٥٢٧⦘: أمَجْنونٌ هو؟ قالوا: ليس به بأسٌ، قال: أفعَلْتَ بها؟ قال: نعم، فَأمَرَ به أنْ يُرْجَمَ، فانطَلقَ به فَرُجِمَ، ولم يُصَلِّ عليه» .\nوفي أخرى له قال: «جاء ماعزٌ إلى النبيِّ -ﷺ- فاعْترَفَ بالزنا مَرَّتيْنِ فَطَرَدَهُ، ثم جاء فاعترف بالزنا مرتين، فقال: شَهدْتَ على نفسك أَربع مراتٍ، اذْهبُوا به فارجمُوه» .\nرأيتُ الحميديَّ -﵀- قد ذكر هذا الحديث في أفراد البخاري عن عكرمة عن ابن عباس، وذكر الروايةَ الأولى ثم قال: وقد أخرج مسلم من رواية سماك بن حرب عن سعيد بنُ جبير عن ابن عباس، وذكر الرواية التي تقدَّمت عن مسلم. وهذا القول منه يَدُلُّ على أن الحديث متفق بين البخاري ومسلم، إلا أنه من ترجمتين، ثم لم يذكر رواية مسلم في أفراده.\nوقد كان الأولى به أن يذكر هذا الحديث في المتفق عليه بينهما، ولعله قد رأى من ذلك ما هو أعلم به، لكنَّا نَبّهنا على ما رأيناه في كتابه (١) .\n_________\n(١) أخرجه البخاري ١٢ / ١١٩ - ١٢٠ في المحاربين، باب هل يقول الإمام للمقر: لعلك لمست أو غمزت، ومسلم رقم (١٦٩٣) في الحدود، باب من اعترف على نفسه بالزنا، والترمذي رقم (١٤٢٧) في الحدود، باب ما جاء في التلقين في الحد، وأبو داود رقم (٤٤٢١) و(٤٤٢٦) و(٤٤٢٧) في الحدود، باب رجم ماعز بن مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد ١/٢٣٨ (٢١٢٩) قال: حدثنا يزيد. وفي ١/٢٧٠ (٢٤٣٣) قال: حدثنا إسحاق بن عيسى. و«عبد بن حميد» ٥٧١ قال: أخبرنا يزيد بن هارون و«البخاري» ٨/٢٠٧ قال: حدثني عبد الله ابن محمد الجعفي، قال: جثن وهببن جرير. و«أبو داود» ٤٤٢٧ قال: حدثنا زهير بن حرب.، وعقبة بن مكرم، قالا: حدثنا وهب بن جرير. و«النسائي» في الكبرى (تحفه الأشراف) ٦٢٧٦ عن عمرو بن علي، وعبد الله بن الهيثم بن عثمان، كلاهما عن وهب بن جرير. ثلاثتهم (يزيد بن هارون، وإسحاق بن عيسى، ووهب بن جرير) عن جرير بن حازم، عن يعلى بن حكيم.\n٢- وأخرجه أحمد ١ ٢٥٥ (٢٣١٠) قال: حدثنا عبد الله بن محمد بن أبي شيبة (قال عبد الله بن أحمد: وسمعته أنا من ابن أبي شيبة) . وفي ١/٢٨٩ (٢٦١٧) قال: حدثنا عتاب. وفي ١/٣٢٥ (٣٠٠٠) قال: حدثنا يحيى بن آدم و«النسائي» في الكبرى (تحفة الأشراف) ٦٢٤٦ عن سويد بن نصر..\nأربعتهم (ابن أبي شيبة، وعتاب، ويحيى بن آدم، وسويد بن نصر) عن عبد الله بن المبارك، عن معمر، عن يحيى بن أبي كثير.\n٣-وأخرجه أبو داود (٤٤٢١) قال: حدثنا أبو كامل، قال: حدثنا يزيد بن زريع، قال: حدثنا خالد يعني الحذاء.\nثلاثتهم (يعلى بن حكيم، ويحيى بن أبي كثير، وخالد الحذاء) عن عكرمة فذكره.\nأخرجه أبو داود (٤٤٢٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جرير، قال: حدثني يعلى، عن عكرمة، أن النبي -ﷺ-، فذكره مرسلا (ليس فيه ابن عباس) .\n(*) لفظ رواية يحيى بن أبي كثير: «قال رسول الله -ﷺ-، للأسلمي: لعلك قبلت، أو لمست، أو نظرت.» .\nوفي رواية خالد الحذاء، زاد في آخره: «ولم يُصل عليه»\n-ورواه عن ابن عباس سعيد بن جبير: أخرجه أحمد (١/٢٤٥) (٢٢٠٢) قال: حدثنا يونس، قال: حدثنا أبو عوانة. وفي ١/٣١٤ (٢٨٧٦) قال: حدثنا عبد الرزاق، قال: أخبرنا إسرائيل وفي ١/٣٢٨ (٣٠٢٩) قال: حدثنا عفان، قال: حدثنا أبو عوانة. و«مسلم» ٥/١١٧ قال: حدثنا قتيبة بن سعيد، وأبو كامل الجحدري، قالا: حدثنا أبوعوانة. و«أبو داود» ٤٤٢٥ قال: حدثنا مسدد، قال: حدثنا أبو عوانة. وفي (٤٤٢٦) قال: حدثنا نصر بن علي قال: أخبرنا أبو أحمد، قال: أخبرنا إسرائيل. و«الترمذي» ١٤٢٧ قال: حدثنا قتيبة قال: حدثنا أبو عوانة. و«النسائي» في الكبرى (تحفة الأشراف) ٥٥١٩ عن قتيبة، عن أبي عوانة. وفي (٥٥٢٠) عن محمد بن عبد الله بن عبد الرحيم. عن الفريابي، عن إسرائيل (ح) وعن هلال بن العلاء، عن حسين بن عياش، عن زهير.\nثلاثتهم (أبو عوانة، وإسرائيل، وزهير) عن سماك بن حرب، عن سعيد بن جبير، فذكره.","vol":"3","page":526},{"text":"١٨٣٨ - (م ت د س) جابر بن عبد الله -﵄- قال: ⦗٥٢٨⦘ «رَجَمَ رسولُ الله -ﷺ- رجلًا من أسلمَ، ورجلًا من اليهود، وامرأةٌ» . هذه رواية مسلم.\nوفي رواية الترمذي وأبي داود والنسائي: «أنَّ رَجُلًا من أسْلَمَ جاء إلى النبيِّ -ﷺ- فَاعترفَ بالزنى، فَأعْرضَ عنه حتى شَهِدَ على نفسه أربعَ شَهاداتٍ، فقال النبيُّ -ﷺ-: أبِكَ جُنُون؟ قال: لا، قال: أحصنْتَ؟ قال: نعم، قال: فَأمَرَ به فَرُجِمَ في المصَلَّى، فلما أذلَقَتْهُ الحجارة فَرَّ، فَأُدرِكَ، فَرُجِمَ حتى مات، فقال له رسولُ الله -ﷺ- خيرًا، ولم يُصَلِّ عليه» .\nوفي أخرى لأبي داود: قال محمد بن إسحاق: ذكرتُ لِعاصِم بن عُمرَ بن قتادةَ قصة ماعزٍ، فقال: حَدَّثني حَسنُ بنُ محمد بن عليِّ بن أبي طالب قال: حدَّثني ذلك من قَول رسولِ الله -ﷺ-: «فهلا تَرَكتموهُ؟» مَنْ شئْت (١) من رجال أسلمَ مِمَّن لا أتَّهمُ، وقال ولم أَعرفِ الحديثَ، فَجِئتُ جابرَ بنَ عبد الله، فقلتُ: إنَّ رِجالًا من أَسلمَ يُحَدِّثُونَ: أنَّ رسولَ الله -ﷺ- قال لهم - حينَ ذكروا له جَزَعَ ماعزٍ من الحجارة حين أصابتْهُ «ألا تركتموه؟» وما أعرف الحديث؟ قال: يا ابنَ أخي، أنا أَعْلمُ النَّاسِ بهذا الحديث، ⦗٥٢٩⦘ كنتُ فيمن رجَمَ الرَّجُلَ، إنه لمَّا خَرَجنا بِه فرجَمناهُ، فَوَجَدَ مَسَّ الحجارة، صَرخَ بنا: يا قوم رُدُّوني إلى رسولِ الله -ﷺ-، فإن قَومي قَتَلُوني وغَرُّوني من نَفسي، وأخبروني: أن رسولَ الله -ﷺ- غَيْرُ قاتلي، فلم نَنزِع عنه حتى قَتَلناهُ، فلما رَجَعنا إلى رسولِ الله -ﷺ- وأخبَرْنَاهُ قال: «فَهلاَّ تَركتمُوهُ وجِئْتُمُوني به؟» لِيَستَثبتَ رسولُ الله منه، فَأَمَّا لِتَركِ حدٍّ: فلا، فَعَرَفْتُ وجهَ الحديث (٢) .\n_________\n(١) في أبي داود: \" من شئتم \" وهو فاعل \" حدثني \" والمعنى: أنه قد أخبر جماعة من رجال أسلم لا يتهمون بأن \" فهلا تركتموه \" من قول النبي ﷺ.\n(٢) أخرجه مسلم رقم (١٧٠١) في الحدود، باب من اعترف على نفسه بالزنا، والترمذي رقم (١٤٢٩) في الحدود، باب ما جاء في درء الحد عن المعترف إذا رجع، وأبو داود رقم (٤٤٢٠) و(٤٤٣٠) في الحدود، باب رجم ماعز بن مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: -رواه عن جابر أبو سلمة بن عبد الرحمن:\n١- أخرجه أحمد ٣/٣٢٣. و«البخاري» ٨/٢٠٥ قال: حدثني محمود. و«أبو داود» ٤٤٣٠ قال: حدثنا محمد بن المتوكل العسقلاني، والحسن بن علي و«الترمذي» ١٤٢٩ قال: حدثنا الحسن بن علي. و«النسائي» ٤/٦٢ قال: أخبرنا محمد بن يحيى، ونوح بن حبيب. وفي الكبرى «تحفة الأشراف» ٣١٤٩ عن محمد بن رافع. سبعتهم-أحمد، ومحمود، والعسقلاني، والحسن بن علي، ومحمد بن يحيى، ونوح بن حبيب، ومحمد بن رافع - عن عبد الرزاق، قال: أخبرنا معمر.\n٢- وأخرجه الدارمي٢٣٢٠ قال: أخبرنا أبو عاصم. و«النسائي» في الكبرى «تحفة الأشراف» ٣١٤٩ عن إبراهيم بن الحسن، عن حجاج بن محمد. كلاهما (أبو عاصم، وحجاج) عن ابن حجاج.\n٣-وأخرجه البخاري ٧/٥٩ قال: حدثنا أصبغ، قال: أخبرنا ابن وهب. وفي ٨/٢٠٤ قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله (ابن المبارك) . و«مسلم» ٥/١١٧ قال: حدثني أبو الطاهر، وحرملة بن بحيى، قالا: أخبرنا ابن وهب. و«النسائي» في الكبري «تحفة الأشراف» عن ابن السرح، عن ابن وهب، كلاهما (ابن وهب، وابن المبارك) عن يونس.\n٤- وأخرجه مسلم ٥/١١٧ قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، وابن جريج.\nثلاثتهم - معمر، وابن جريج، ويونس - عن الزهري وعن أبي سلمة بن عبد الرحمان، فذكره.\n- ورواه عن جابر بن محمد علي: أخرجه أحمد ٣/٣٨١ قال: حدثنا يزيد بن هارون. و«أبو داود» ٤٤٢٠ قال: حدثنا عبيد الله بن عمر بن ميسرة، قال: حدثنا بن زريع. و«النسائي» في الكبرى «تحفة الأشراف» ٢٢٣١ عن أبي كريب، عن أبي خالد الأحمر. وعن يحيى بن حبيب بن عربي، عن يزيد بن زريع.\nثلاثتهم - يزيد بن هارون، ويزيد بن زريع، وأبو خالد الأحمر -عن محمد بن إسحاق، عن عاصم بن عمر ابن قتادة، قال: الحسن بن محمد بن علي: فذكره.","vol":"3","page":527},{"text":"١٨٣٩ - (ط) سعيد بن المسيب «أنَّ رجلًا من أسلم جاء إلى أبي بكرٍ - ﵁ - فقال: إنَّ الأخِرَ قد زنى، فقال له أبو بكر: هل ذكرت ذلك لأحدٍ غيري؟ فقال: لا، قال له أبو بكر: فَتبْ إلى الله، واسْتَترِ بسِتْرِ الله، فَإنَّ الله يقْبلُ التوبةَ عن عبادهِ، فلم تُقْرِرْهُ نَفسُه حتى أتى عمرَ، فقال له مثل ما قال لأبي بكر، فَرَدَّ عليه كَردِّ أبي بكر، فلم تُقْرِرْهُ نفسُهُ. حتى أتى رسول الله -ﷺ- فقال: إنَّ الأخِرَ قَد زنى، فأعرضَ عنه رسولُ الله ثلاث مرَاتٍ، كُلُّ ذلك يُعرِضُ عنه رسولُ الله -ﷺ- حتى إذا أكثر عليه بعَثَ رسولُ الله -ﷺ- إلى أهله، فقال: أيشتكي؟ أبهِ ⦗٥٣٠⦘ جِنَّةٌ؟ قالوا: لا، قال: أبِكرٌ هو، أَم ثَيِّبٌ؟ قالوا: ثَيِّبٌ، فَأمَرَ بِهِ فَرُجِمَ» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الآخِرُ): بفتح الهمزة، والقصر وكسر الخاء: الأبعد.\n(جِنَّة): الجِنَّة: الجنون.\n_________\n(١) ٢ / ٨٢٠ في الحدود، باب ما جاء في الرجم، ورجاله ثقات، إلا أنه مرسل، وهو موصول في \" الصحيحين \" عن أبي هريرة، وقد تقدم برقم (١٨٣٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل، وصله الشيخان: أخرجه مالك (١٥٩٣) عن يحيى بن سعيد عن ابن المسيب به. قال الإمام الزرقاني: مرسل باتفاق الرواة عن مالك وتابعه طائفة على إرساله عن حيى بن سعيد، ورواه الزهري فتخلف عليه - وذكر الاختلاف - ثم قال: وهوموصل في الصحيحين وغيرهما من طرق عن ابن شهاب عن سعيد بن المسيب وأبي سلمة عن أبي هريرة ا. هـ الشرح (٤/١٦٧، ١٦٨) .","vol":"3","page":529},{"text":"١٨٤٠ - (ط) محمد بن شهاب -﵀- «أنَّ رُجلًا اعْتَرَف على نفسه بالزِّنى على عهد رسول الله -ﷺ-، وشَهدَ على نَفسهِ أربعَ مَرَّاتٍ، فَأمَرَ به رسولُ الله -ﷺ- فَرُجِمَ» .\nقال ابن شهاب: فمن أجل ذلك يُؤخَذُ الرجلُ باعترافه على نفسه. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٢١ في الحدود، باب ما جاء في الرجم، ورجاله ثقات، إلا أنه مرسل، وهو في \" الصحيحين \" موصول من حديث أبي هريرة ﵁، وقد تقدم برقم (١٨٣٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معضل، وهو موصول كسابقهأخرجه مالك (١٥٩٥ عن ابن شهاب فذكره.\nقال الإمام الزرقاني: مرسلا، وقد رواه الشيخان من طريق عقيل وشعيب عن ابن شهاب عن أبي سلمة وابن المسيب عن أبي هريرة.\nقلت: هو كسابقه.","vol":"3","page":530},{"text":"١٨٤١ - (م د) جابر سمرة - ﵁ - قال: «رأيتُ ماعزًا حين جيءَ به رسولَ الله -ﷺ- قَصيرًا أعضَلَ، لَيْسَ عليه رِدَاءٌ، فَشَهِدَ على نفسه أربعَ مَرَّاتٍ: أنَّهُ زَنى، فقال رسولُ الله -ﷺ-: فَلَعلَّكَ (١) ⦗٥٣١⦘ قال: واللهِ إنهُ قد زنَى الأخِرُ، قال: فَرَجَمهُ ثم خَطْبَ فقال: ألا كُلَّما نَفرْنَا في سَبيلِ الله خَلفَ أحَدُهُم لَهُ نَبيبٌ كَنبيبِ التَّيْسِ: يَمنَحُ أَحَدُهم الكُثْبَةَ، أمَا والله، إنْ يُمكِّنِّي الله من أحَدِهِمْ لأُنكِّلنِّ بهِ» .\nوفي رواية: «فَرَدَّهُ مَرَّتَيْنِ، ثم أمَرَ به فرُجِمَ، قال: فحدَّثتُهُ سَعِيدَ ابن جُبيرٍ، فقال: «إنَّهُ رَدَّهُ أربعَ مَراتٍ» .\nوفي أخرى: فَردَّهُ مَرَّتينِ - أو ثلاثًا» . هذه رواية مسلم.\nوفي رواية أبي داود مثل الرواية الأولى، وقال في آخره: «إلا نَكَّلْتُهُ عَنْهُنَّ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعضل): رجل أعضل وعضل: كثير اللحم.\n(خلف) فلان فلانًا: أقام بعده.\n(الكثبة): القليل من اللبن قدر حلبة، وكل ما جمعته من طعام ⦗٥٣٢⦘ أو غيره، لبنًا كان أو غيره، فهو كثبة.\n_________\n(١) قال النووي في \" شرح مسلم \": قوله: \" فلعلك \" معنى هذا: الإشارة إلى تلقينه الرجوع عن الإقرار ⦗٥٣١⦘ بالزنى، واعتذاره بشبهة يتعلق بها، كما جاء في الرواية الأخرى: \" لعلك قبلت أو غمزت \" فاقتصر في هذه الرواية على قوله: \" لعلك \" اختصارًا وتنبيهًا واكتفاء بدلالة الكلام والحال على المحذوف، أي: لعلك قبلت أو نحو ذلك. ففي الحديث استحباب تلقين المقر بحد الزنى والسرقة وغيرهما من حدود الله تعالى، وأنه يقبل رجوعه عن ذلك؛ لأن الحدود مبنية على المساهلة والدرء بخلاف حقوق الآدميين.\n(٢) أخرجه مسلم رقم (١٦٩٢) في الحدود، باب من اعترف على نفسه بالزنا، وأبو داود رقم (٤٤٢٢) و(٤٤٢٣) في الحدود، باب رجم ماعز بن مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد ٥/٨٦، ٨٧ قال: حدثنا عبد الرزاق. و«الدارمي» ٢٣٢١ قال: أخبرنا عبيد الله بن موسى. كلاهما (عبد الرزاق، وعبيد الله) عن إسرائيل.\n٢- وأخرجه أحمد (٥/٩١) قال: حدثنا أسود بن عامر، قال: حدثنا شريك.\n٣- وأخرجة أحمد ٥/٩٢، ٩٥ قال: حدثنا بهز، وعفان. وفي٥/١٠٨ قال: حدثنا عبد الرحمان، وبهز. و«عبد الله بن أحمد» ٥/٩٦ قال: حدثنا الحسن بن يحيى - وهو ابن أبي الربيع الجرجاني- قال: حدثنا عبد الصمد بن عبد الوارث. أربعتهم - بهز، وعفان، وعبد الرحمان، وعبد الصمد- عن حماد ابن سلمة. ٤- وأخرجه أحمد ٥/١٠٣ قال: حدثنا محمد بن جعفر. وفي ٥/١٠٣ قال: حدثنا حجاج. و«مسلم» ٥/١١٧ قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شبابة. (ح) وحدثنا إسحاق بن إبراهيم قال: أخبرنا أبو عامر العقدي. وفي (٥/١١٧) قا ل: وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. و«أبو داود» ٤٤٢٣ قال: حدثنا محمد بن المثنى، عن محمد بن جعفر. و«عبد الله بن أحمد» ٥/٩٩ قال: حدثني يحيى عبد الله. و«النسائي» في الكبرى (تحفة الأشراف) ٢١٨١ عن بندار، عن محمد بن جعفر. خمستهم (محمد بن جعفر، وحجاج، وشبابة، وأبو عامر، ويحيى بن عبد الله) عن شعبة.\n٥- وأخرجه أحمد ٥/١٠٢ قال: حدثنا وكيع، عن المسعودي.\n٦- وأخرجه مسلم ٥/١١٧ قال: حدثني أبو كامل فضيل بن حسين الجحدري. و«أبو داود» (٤٤٢٢) قال: حدثنا مسدد. كلاهما (أبو كامل، ومسدد) عن أبي عوانة. ٧- وأخرجه النسائي في الكبرى (تحفة الأشراف) ٢١٦١ عن هلال بن العلاء، عن حسين بن عياش، عن زهير.\nسبعتهم - إسرائيل، وشريك، وحماد، وشعبة، والمسعودي، وأبو عوانة، وزهير - عن سماك بن حرب، فذكره. رواية شريك، وحماد بن سلمة مختصرة.","vol":"3","page":530},{"text":"١٨٤٢ - (د) جابر بن عبد الله -﵄- «أنَّ رُجلًا زنَى بامرَأةٍ، فَأمَرَ بهِ رسولُ الله -ﷺ- فَجُلِدَ الحدَّ، ثم أُخْبِرَ أنَّهُ مُحصَنٌ، فَأمَرَ بهِ فَرُجِمَ» .\nوفي رواية: «أَنَّ رجلًا زَنى بامرأةٍ فلم يُعلَمْ بإحصانِهِ فَجُلِدَ، ثم عُلِمَ بإحصَانِهِ فرُجِمَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٤٣٨) و(٤٤٣٩) في الحدود، باب رجم ماعز بن مالك، وفيه عنعنة ابن جريج وأبي الزبير المكي، وقد روي مرفوعًا وموقوفًا، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود ٤٤٣٨ قال: حدثنا قتيبة بن سعيد (ح) وحدثنا ابن السرح. كلاهما عن ابن وهب. وفي ٤٤٣٩ قال: حدثنا محمد بن عبد الرحيم، أبو يحيى البزاز، قال: أخبرنا أبو عاصم. و«النسائي» في الكبري «تحفة الأشراف» ٢٨٣٢ عن قتيبة، عن ابن وهب. كلاهما (ابن وهب، وأبو عاصم) عن ابن جريج، عن أبي الزبير، فذكره.\nرواية أبي عاصم: (عن جابر أن رجلا زنا بامرأة، فلم يعلم بإحصانه فجلد، ثم علم بإحصانه فرجم.\nقلت: في إسناده عنعنة ابن جريج وأبي الزبير وكلاهما يدلس.","vol":"3","page":532},{"text":"١٨٤٣ - (ط) ابن أبي مليكة -﵀ (١) -: «أنَّ امرأَةً جَاءت إلى رسولِ الله -ﷺ- فأخبرَتْهُ: أنَّها زَنتْ وهي حَامِلٌ، فقال لها رسولُ الله -ﷺ-: اذْهبي حتى تَضعيهِ، فَلمَّا وَضعَتْهُ جَاءتهُ، فقال: اذهبي حَتى تُرضعيه، فَلمَّا أرضعَتهُ جَاءتهُ، فقال: اذهبي فاسْتودِعيه، فاسْتودَعَتْهُ، [ثم جَاءت]، فأمرَ بها فرُجِمت» . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: هكذا قال يحيى (هو الليثي) فجعل الحديث لعبد الله بن أبي مليكة مرسلًا عنه، وقال القعنبي وابن القاسم وابن بكير: مالك عن يعقوب بن زيد عن أبيه زيد بن طلحة بن عبد الله بن أبي مليكة، فجعلوا الحديث لزيد بن طلحة مرسلًا، وهذا هو الصواب.\n(٢) ٢ / ٨٢١ في الحدود، باب ما جاء في الرجم، وهو مرسل، ولكن يشهد له الحديث الذي بعده عند مسلم وغيره موصولًا من حديث عمران، وكذلك وصله مسلم من حديث بريدة ﵁ بمعناه، وقد تقدم رقم (١٨٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك ١٥٩٦ عن يعقوب بن زيد بن طلحة عن أبيه عن زيد بن طلحة بن عبد الله بن أبي مليكة.\nقال الإمام الزرقاني: قال ابن عبد البر هكذا قال يحيى فجعل الحديث لعبد الله بن أبي مليكة مرسلا عنه، وقال القعنبي، وابن القاسم وابن بكير: مالك عن يعقوب بن زيد عن أبيه زيد بن طلحة بن عبد الله بن أبي مليكة فجعلوا الحديث لزيد بن طلحة مرسلا. وهذا هو الصواب.\nالشرح (٤/١٧١) ط / دار الكتب العلمية.","vol":"3","page":532},{"text":"١٨٤٤ - (م ت د س) عمران بن حصين - ﵁ - قال: «إن امْرأة من جُهينة أَتتْ رَسولَ الله -ﷺ-، وهي حُبلى من الزِّنى، فقالت: يا رسول الله، أصَبتُ حَدًّا فأقِمهُ عَليَّ، فَدَعَا نَبيُّ الله ولَيَّها، فقال: أحسن إليها (١)، فَإذَا وَضعتْ فائتِني، ففعلَ، فأمَرَ بها نَبيُّ الله -ﷺ- فَشُدَّتْ عليها ثيابُها، ثم أمَرَ بها فَرُجِمَتْ، ثم صَلَّى عليها، قال عمر: أتُصْلِّي عليها وقد زَنَتْ؟ فقال رسولُ الله -ﷺ-: لقد تَابتْ تَوْبة لو قُسِمَتْ بَين سَبْعينَ من أهل المدينةِ لِوَسِعَتْهُمْ، وهل وجَدْتَ أَفْضلَ من أن جَادَتْ بِنَفْسها للهِ ﷿؟» .\nأخرجه مسلم والترمذي وأبو داود: إلا أنَّ أبا داود قال: «فَشُكَّت عليها ثِيَابُها (٢) - يعني: فَشُدَّت» . وأخرجه النسائي مثل أبي داود (٣) .\n_________\n(١) قال النووي في \" شرح مسلم \": هذا الإحسان له سببان: أحدهما: الخوف عليها من أقاربها أن تحملهم الغيرة ولحوق العار بهم أن يؤذوها، فأوصى بالإحسان إليها تحذيرًا لهم من ذلك، والثاني: أمر به رحمة لها إذ قد تابت، وحرض على الإحسان إليها لما في نفوس الناس من النفرة من مثلها، وإسماعها الكلام المؤذي ونحو ذلك، فنهى عن هذا كله.\n(٢) قال النووي في \" شرح مسلم \": هكذا هو في معظم النسخ: \" فشكت \"، وفي بعضها: \" فشدت \" بالدال بدل الكاف، وهو بمعنى الأول، وفي هذا: استحباب جمع ثيابها عليها وشدها بحيث لا تنكشف في تقلبها وتكرار اضطرابها.\n(٣) أخرجه مسلم رقم (١٦٩٦) في الحدود، باب من اعترف على نفسه بالزنا، والترمذي رقم (١٤٣٥) في الحدود، باب تربص الرجم بالحبلى حتى تضع، وأبو داود رقم (٤٤٤٠) و(٤٤٤١) في الحدود، ⦗٥٣٤⦘ باب المرأة التي أمر النبي ﷺ برجمها من جهينة، والنسائي ٤ / ٦٣ في الجنائز، باب الصلاة على المرجوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٤/٤٢٩ قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي ٤/٤٣٥ قال: حدثنا يحيى بن سعيد، قال: حدثثا هشام. وفي ٤/٤٣٧ قال: حدثنا أبوعامر، قال: حدثنا هشام. وفي ٤. /٤٤٠ قال: حدثنا عفان قال: حدثنا أبان، يعني العطار. و«الدارمي» ٢٣٣٠ قال: حدثنا وهب بن جرير، قال: حدثنا هشام. و«مسلم» ٥/١٢٠، ١٢١ قال: حدثني أبو غسان مالك بن عبد الواحد المسمعي، قال: حدثنا معاذ، يعني ابن هشام، قال: حدثني أبي (ح) وحدثنا أبو بكر بن أبي شيبة، قال: عفان بن مسلم، قال: حدثنا أبان العطار. و«أبو داود» ٤٤٤٠ قال: حدثنا مسلم بن إبراهيم أن هشاما الدسئوائي وأبان بن يزيد حدثهم. و«الترمذي» ١٤٣٥ قال: حدثنا الحسن بن علي، قال حدثنا عبد الرزاق، قال: حدثنا معمر..و«النسائي» ٤/٦٣ قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال حدثنا هشام. وفي الكبرى (الورقة ٩٤-أ) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، وهو ابن الحارث، وقال: حدثنا هشام، هو ابن سنبر الدستوائي.\nثلاثتهم (معمر، وهشام الدستوائي، وأبان) عن يحيى بن أبي كثير، قال: حدثني أبو قلابة، أن أبا المهلب حدثه، فذكره.\n(*) قال أبو داود (٤٤٤١): حدثنا محمد بن الوزير الدمشقي، قال: حدثنا الوليد، عن الأوزاعي، قال: «فشكت عليها ثيابها» يعني فشدت.\nأخرجه ابن ماجة» (٢٥٥٥) قال: حدثنا العباس بن عثمان الدمشقي، قال: حدثنا الوليد بن مسلم، و«النسائي» في الكبرى (الورقة ب٩٤ أ) قال: أخبرنا إسحاق بن منصور المروزي، قال: أخبرنا محمد ابن يوسف. وفيه (٩٤- أ) قال: أخبرني محمود بن خالد الدمشقي، عن الوليد، يعني ابن مسلم.\nكلاهما (الوليد، ومحمد بن يوسف) عن الأوزاعي، قال: حدثني يحيى ابن أبي كثير، عن أبي قلابة، عن أبي المهاجر، عن عمران بن الحصين، نحو رواية أبي المهلب.\n(*) قال أبو عبد الرحمان النسائي: (أبو المهاجر) خطأ.\n(*) وفي رواية. قال النسائي: لا نعلم أحدا تابع الأوزاعي على قوله (عن أبي المهاجر) وإنما هو (أبو المهلب) «تحفة الأشراف» ٨/ الحديث رقم ١٠٨٧٩.","vol":"3","page":533},{"text":"١٨٤٥ - (د) أبو بكرة - ﵁ - «أنَّ النَّبيَّ -ﷺ- رَجَمَ امرأة، فَحفَرَ لها إلى الثَّنْدُوَةِ» .\nزاد في رواية: «ثم رَمَاها أوَّلًا رسولُ الله -ﷺ- بحصَاةٍ مِثلِ الحِمِّصَةِ، ثم قال: ارمُوها، واتَّقُوا الوجْهَ، فَلما طُفِئَتْ أُخرجت وصلَّى عليها وقال في التَّوبة نحو حديث بُريدة» هكذا أخرجه أبو داود (١) .\nوحديث بُرَيدَة قد تقدَّم آنفًا (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الثندوة): الثدي: فإن فتحت الثاء لم تهمز، وإن ضممتها همزت.\n_________\n(١) رقم (٤٤٤٣) و(٤٤٤٤) في الحدود، باب المرأة التي أمر النبي ﷺ برجمها من جهينة، وفي سنده جهالة.\n(٢) انظر الحديث رقم (١٨٣٤) .","vol":"3","page":534},{"text":"١٨٤٦ - (د) خالد بن اللَّجلاج عن أبيه -﵁- قال: «كُنا غلمانًا نعمَلُ بالسُّوقِ فمرَّت امرأةٌ مع صَبيٍّ، فَثَارَ الناسُ، فَثُرْتُ معهم، فأتتْ رسولَ الله -ﷺ- والنَّاسُ مَعْها، فقال لها: مَنْ أبو هذا؟ فَسكتتْ، فقال شابٌّ كان مع النَّاس: هو ابني يا رسولَ الله، فَطِّهرْني، فَأمَرَ رسولُ الله -ﷺ- بَرْجمه، ثم جاء شيخٌ يسْألُ عن الغلام المرجُومِ؟ فأتينا به رسولَ ⦗٥٣٥⦘ الله -ﷺ-، فقلنا: إنَّ هذا يَسألُ عن ذلك الخبيثِ الذي رُجِمَ اليوم؟ فقال رسولُ الله -ﷺ-: لا تقولُوا له: خبيث، فَوَالَّذي نَفْسي بيده لَهُو الآن في الجنة» .\nوفي رواية: «لَهو أطْيبُ عِنْدَ الله مِنْ ريحِ المسكِ» .\nوفي رواية: «أنَّهُ كانَ قَاعِدًا يَعتَمِلُ في السُّوقِ، فَمرَّتْ امرأةٌ تَحْملُ صَبِيًا، فَثَارَ النَّاسُ مَعَها، وثُرْتُ فِيمَن ثَارَ، فانْتَهيْتُ إلى النبيِّ -ﷺ-، وهو يقول: مَنْ أبو هذا مَعَكِ؟ فَسكتَتْ، فقال شَابٌّ حَذْوها: أنا أبوهُ يا رسولَ الله، فأَقبلَ عليها، فقال: مَنْ أبو هذا مَعك؟ فقال الفتى: أنا أبوه يا رسولَ الله، فنظرَ رسولُ الله -ﷺ- إلى بعض مَنْ حَوْلهُ يسألُهم عنه؟ فقالوا: ما علِمْنا إلا خيرًا، فقال له النبيُّ -ﷺ-: أحصنْتَ؟ قال: نعم، فأمَرَ بهِ فرُجِمَ، قال: [فخرجنا به] فحفرْنا له حتى أمكنَّا، ثم رَمَيناهُ بالحجارةِ حتى هَدأ، فجاء رجلٌ يَسُألُ عن المرجوم؟ فانطلقْنا به إلى النبي -ﷺ-، فقلنا: هذا جاء يَسأَلُ عن الخبيث -ﷺ- فقال رسولُ الله -ﷺ-: لَهُوَ أطيبُ عند الله من ريح المسكِ، فإذا هو أبوه، فأعَنْاهُ على غُسلِهِ وتَكْفينهِ ودَفنْهِ، وما أدري، قال: والصَّلاةِ عليه أمْ لا» . أخرج أبو داود الرواية الثانية (١) . ⦗٥٣٦⦘\nوذكر رزين الأولى، ولم أجدها [في الأصول] (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هدأ): هدأ المريض: إذا برأ وسكن، ويقال لمن مات: قد هدأ لأنه أيضًا قد سكن.\n_________\n(١) رقم (٤٤٣٥) و(٤٤٣٦) في الحدود، باب رجم ماعز بن مالك مطولًا ومختصرًا بإسنادين، وهو ⦗٥٣٦⦘ حسن بهما، ورواه أيضًا أحمد في المسند ٣ / ٤٧٩ وللحديث شواهد بمعناه.\n(٢) أقول: ولكن يشهد لها من جهة المعنى الرواية الثانية، التي عند أبي داود وأحمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد ٣/٤٧٩ قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا محمد ابن عبد الله بن علاثة، قال: حدثنا عبد العزيز بن عمر بن عبد العزيز. و«أبو داود» ٤٤٣٥ قال: حدثنا عبدة بن عبد الله، ومحمد بن داود بن صبيح، قال عبدة: أخبرنا حرمي بن حفص، قال: حدثنا محمد بن عبد الله ابن علاثة، قال: حدثنا عبد العزيز بن عمر بن عبد العزيز. وفي (٤٤٣٦) قال: حدثنا هشام بن عمار، قال: حدثنا صدقة بن خالد ح وحدثنا نصر بن عاصم الأنطاكي، قال حدثنا الوليد. جميعا قالا: حدثنا محمد (قال هشام: محمد بن عبد الله الشعيثي) عن مسلمة بن عبد الله الجهني. و«النسائي» في الكبرى (تحفة الأشراف) ١١١٧١ عن عمرو بن علي وعن عمرو بن منصور، كلاهما عن حرمي بن حفص، عن محمد بن عبد الله بن علاثة، عن عبد العزيز بن عمر ابن عبد العزيز، وعن أحمد بن المعلى ابن يزيد، عن سليمان بن عبد الرحمان وعبد الرحمان بن إبراهيم دحيم، كلاهما عن الوليد بن مسلم، عن محمد بن عبد الله الشعيثي، عن مسلمة عبد الله الجهني.\nكلاهما (عبد العزيز، ومسلمة) عن خالد بن اللجلاج، فذكره.\nقال الحافظ: قال البخاري له صحبة، وأورد في التاريخ....وفي الأدب المفرد وأبو داود والنسائي في الكبرى - وذكر الخبر -، راجع الإصابة (٩. /، ١٢ ١٣) ٧٥٤٢.","vol":"3","page":534},{"text":"١٨٤٧ - (خ م ط ت د س) أبو هريرة وزيد بن خالد الجهني -﵄- قالا: «جَاء أعرابيٌّ إلى رسولِ الله -ﷺ- وهو جالسٌ، فقال: يا رسولَ الله، أنْشُدُكَ إلا قَضَيت لي بكتاب الله، فقال الخصم الآخر - وهو أفْقَهُ منه -: نعم فَاقضِ بَيننَا بكتَابِ الله وائذَنْ لي، فقال رسولُ الله -ﷺ-: قُل، قال: إن ابني كان عَسيفًا على هذا فَزَنَى بامرأته، وإني أُخبِرْتُ: أَنَّ عَلى ابني الرَّجمَ، فَافتَدَيتُ منه بمائة شاةٍ ووليدَةٍ، فَسَألتُ أهلَ العلم؟ فأَخبروني: أَنَّ ما عَلى ابني جلدُ مائةٍ وتغريبُ عامٍ، وأنَّ على امرأةِ هذا الرَّجمَ، فقال رسولُ الله -ﷺ-: والذي نفسي بيده، لا قْضِيَنَّ بينكما بكِتَابِ الله، الوليدَةُ والغَنمُ ردٌّ عليك، وعلى ابنكَ جَلدُ مَائةٍ وتغريبُ عامٍ، اغدُ يا أنَيسُ - لرِجلٍ مِنْ أسْلَمَ - إلى امرَأةِ هذا، فإن ⦗٥٣٧⦘ اعُتَرَفَتْ فارْجمَها، فَغدَا عليها فاعترفتْ فأمَرَ بها رسولُ الله -ﷺ- فرُجِمَت» .\nقال مالك -﵀-: والعسيفُ: الأجيرُ. أخرجه الجماعة (١) . ⦗٥٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولائد): الولائد: جمع وليدة، وليدة، وهي الأمة.\n(بكتاب الله): أراد بقوله: «كتاب الله» ما كتب [الله] على عباده من الحدود والأحكام، ولم يرد به القرآن؛ لأن النفي والرجم لا ذكر لهما فيه.\n(أنشدك): أي أسالك، وقد تقدم معناه مستوفى.\n_________\n(١) أخرجه البخاري ١٢ / ١٢١ في المحاربين، باب الاعتراف بالزنا، وباب البكران يجلدان وينفيان، وباب من أمر غير الإمام بإقامة الحد غائبًا عنه، وباب إذا رمى امرأته أو امرأة غيره بالزنى عند الحاكم، وباب هل يأمر الإمام رجلًا فيضرب الحد غائبًا عنه، وفي الوكالة، باب الوكالة في الحدود، وفي الشهادات، باب شهادة القاذف والسارق والزاني، وفي الصلح، باب إذا اصطلحوا على صلح جور فالصلح مردود، وفي الشروط، باب التي لا تحل في الحدود، وفي الأيمان والنذور، باب كيف كانت يمين النبي ﷺ، وفي الأحكام، باب هل يجوز للحاكم أن يبعث رجلًا وحده للنظر في الأمور، وفي خبر الواحد، باب ما جاء في إجازة خبر الواحد، وفي الاعتصام، باب الاقتداء بسنن رسول الله ﷺ، ومسلم رقم (١٦٩٧) و(١٦٩٨) في الحدود، باب من اعترف على نفسه بالزنى، والموطأ ٢ / ٨٢٢ في الحدود، باب ما جاء في الرجم، والترمذي رقم (١٤٣٣) في الحدود، باب ما جاء في الرجم على الثيب، وأبو داود رقم (٤٤٤٥) في الحدود، باب المرأة التي أمر النبي ﷺ برجمها من جهينة، والنسائي ٨ / ٢٤٠ و٢٤١ في القضاة، باب صون النساء عن مجلس الحكم، وأخرجه أيضًا ابن ماجة رقم (٢٥٤٩) في الحدود، باب حد الزنى، والدارمي ٢ / ١٧٧ في الحدود، باب الاعتراف بالزنا.\nقال الحافظ في \" الفتح \" ١٢ / ١٢٤ ما ملخصه: وفي هذا الحديث من الفوائد: الرجوع إلى كتاب الله نصًا أو استنباطًا، وجواز القسم على الأمر لتأكيده، والحلف بغير استحلاف، وحسن خلق النبي ﷺ وحلمه على من يخاطبه بما الأولى خلافه، وأن من تأسى به من الحكام في ذلك يحمد كمن لا ينزعج لقول الخصم مثلًا: احكم بيننا بالحق. وفيه أن حسن الأدب في مخاطبة الكبير يقتضي التقديم في الخصومة ولو كان المذكور مسبوقًا، وأن للإمام أن يأذن لمن شاء من الخصمين في الدعوى إذا جاءا معًا وأمكن أن كلًا منهما يدعي، واستحباب استئذان المدعي والمستفتي الحاكم والعالم في الكلام، ويتأكد ذلك إذا ظن أن له عذرًا. وفيه أن من أقر بالحد وجب على الإمام إقامته عليه ولو لم يعترف عمن شاركه في ذلك، وفيه أن السائل يذكر كل ما وقع ⦗٥٣٨⦘ في القصة لاحتمال أن يفهم المفتي أو الحاكم من ذلك ما يستدل به على خصوص الحكم في المسألة، وفيه جواز استفتاء المفضول مع وجود الفاضل، والرد على من منع التابعي أن يفتي مع وجود الصحابي مثلًا. وفيه جواز الاكتفاء في الحكم بالأمر الناشئ عن الظن مع القدرة على اليقين، وفيه أن الصحابة كانوا يفتون في عهد النبي ﷺ وفي بلده، وفيه أن الحكم المبني على الظن ينقضي بما يفيد القطع. وفيه أن الحد لا يقبل الفداء، وفيه أن الصلح المبني على غير الشرع يرد ويعاد المأخوذ فيه، وفيه جواز الاستنابة في إقامة الحد، والاكتفاء فيه بواحد، وفيه ترك الجمع بين الجلد والتغريب، وفيه الاكتفاء بالاعتراف بالمرة الواحدة، وفيه جواز استئجار الحر. وجواز إجارة الأب ولده الصغير لمن يستخدمه إذا احتاج لذلك، وفيه أن من قذف ولده لا يحد، لأن الرجل قال له: إن ابني زنى ولم يثبت عليه حد القذف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nا-أخرجه مالك في الموطأ ٥١٣. والبخاري ٨/١٦١ قال: حدثنا إسماعيل وفي ٨/٢١٤ قال: حدثنا عبد الله بن يوسف. و«أبو داود» ٤٤٤٥ قال حدثنا عبد الله بن مسلمة القعنبي. و«الترمذي» ١٤٣٣ قال: حدثنا إسحاق بن موسى، قال: حدثنا معن. و«النسائي» ٨/٢٤٠ قال: أخبرنا محمد بن سلمة، قال: أنبأنا عبد الرحمان بن القاسم. وفي الكبرى «تحفة الأشراف» ٣٧٥٥ عن قتيبة. (ح) وعن يونس بن عبد الأعلى، عن ابن وهب. سبعتهم (إسماعيل، وعبد الله بن يوسف، وعبد الله بن مسلمة القعنبي، ومعن، وعبد الرحمان، وقتيبة، وابن وهب.) عن مالك بن أنس.\n٢- (وأخرجه الحميدي) ٨١١ وأحمد ٤/١١٥. والدارمي ٢٣٢٢ قال: أخبرنا محمد بن يوسف. والبخاري (٨//٢٠٧) قال: حدثنا علي بن عبد الله. وفي ٨/٢١٨ قال: حدثنا محمد بن يوسف. وفي ٩/١١٤ قال: حدثنا مسدد. و«ابن ماجة» ٢٥٤٩ قال: حدثنا أبو بكر أبي شيبة، وهشام بن عمار، ومحمد بن الصباح. و«الترمذي» ١٤٣٣ قال: حدثنا نصر بن علي، وغير واحد. و«النسائي ٨/٢٤١ قال: أخبرنا قتيبة. جميعهم (الحميدي، وأحمد، ومحمد بن يوسف، وعلي، ومسدد، وأبو بكر، وهشام، ومحمد بن الصباح، ونصر، وقتيبة) عن سفيان بن عيينة.\n٣- وأخرجه أحمد ٤/١١٥ ومسلم ٥/١٢١ قال: حدثنا عبد بن حميد كلاهما (أحمد، وعبد) قالا: حدثنا عبد الرزاق، قال: حدثنامعمر.\n٤- وأخرجه البخاري ٣/١٤٣ قال: حدثنا أبو الوليد. وفي ٣/٢٥٠ قال: حدثنا قتيبة بن سعيد. و«مسلم» ٥/١٢١ قال: حدثنا قتيبة بن سعيد (ح) وحدثنا محمد بن رمح. و«الترمذي» ١٤٣٣ قال: حدثا قتيبة و«النسائي» في الكبرى «تحفة الأشراف» ٣٧٥٥ عن قتيبة عن سعيد. ثلاثتهم (أبو الوليد، وابن رمح، وقتيبة) عن الليث.\n٥- وأخرجه البخاري ٣/٢٤٠، ٩/٩٤ قال: حدثنا آدم. وفي ٨/٢١٢ قال: حدثنا عاصم بن علي. كلاهما (آدم، وعاصم) قال: حدثنا ابن أبي ذئب..\n٦- وأخرجه البخاري (٩/١٠٩) قال: حدثنا زهير بن حرب. و«مسلم» ٥/١٢١ قال: حدثني عمرو الناقد و«النسائي» في الكبرى «تحفة الأشراف» ٣٧٥٥ عن محمد بن يحيى بن عبد الله.\nثلاثتهم - زهير، وعمرو، ومحمد - عن يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح بن كيسان.\n٧- وأخرجه مسلم ٥/١٢١ قال: حدثني أبو الطاهر، وحرملة. و«النسائي» في الكبرى (تحفة الأشراف) ٣٧٥٥ عن يونس بن عبد الأعلى. (ح) وعن الحارث بن مسكين. أربعتهم (أبو الطاهر، وحرملة، ويونس، والحارث عن وابن وهب، عن يونس بن يزيد.\nسبعتهم - مالك، وسفيان بن عيينة، ومعمر، والليث، وابن أبي ذئب، وصالح، ويونس-عن الزهري، عن عبيد الله بن عبد الله، فذكره.\nأخرجه البخاري ٣/٢٢٣ قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. وفي ٨/٢١٢ قال: حدثنا مالك بن إسماعيل، قال: حدثنا عبد العزيز (هو ابن أبي سلمة) . و«النسائي» في الكبرى «تحفة الأشراف» ٣٧٥٥ عن محمد بن رافع، عن حجين بن المثنى، عن الليث، عن عقيل. (ح) وعن محمد بن إسماعيل بن إبراهيم، عن ابن مهدي، عن عبد العزيز.\nكلاهما (عقيل، وعبد العزيز بن أبي سلمة) عن الزهري، عن عبيد الله بن عبد الله بن عتبة، عن زيد بن خالد. (ولم يذكر أبا هريرة) .\nأخرجه البخاري (٩/١٠٩) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب عن الزهري، قال: أخبرني عبيد الله بن عبد الله بن عتبة بن مسعود، أن أبا هريرة، قال:....فذكر الحديث. - ليس فيه زيد بن خالد-\nفي رواية سفيان بن عيينة (تخريج ٢) عن الزهري، عن عبيد الله بن عبد الله ابن عتبة، عن أبي هريرة، وزيد بن خالد، وشبل - عد رواية علي بن المديني عن سفيان عند البخاري (٨/٢٠٧) (عن أبي هريرة، وزيد.","vol":"3","page":536},{"text":"١٨٤٨ - (ط) صفية بنت أبي عبيد قالت: «أُتيَ أبو بكرٍ - ﵁ - بِرجُلٍ وقَعَ على جاريةٍ بكرٍ فَأحبلها، ثم اعْترَفَ على نفسه بالزِّنَى، ولم يكن أحْصنَ، فجَلدَه الحدَّ، ونفاه إلى فَدَك» (١) . أخرجه الموطأ (٢) .\n_________\n(١) لفظه في الموطأ المطبوع: فأمر به أبو بكر فجلد الحد ثم نفي إلى فدك.\n(٢) ٢ / ٨٢٦ في الحدود، باب ما جاء فيمن اعترف على نفسه بالزنا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك ١٦٠٥ عن نافع، أن صفية بنت أبي عبيد،فذكرته.","vol":"3","page":538},{"text":"١٨٤٩ - (ط) أبو واقد الليثي أنَّ رَجلًا مِنْ أهل الشام أتى عمرَ ⦗٥٣٩⦘ ابنَ الخطاب -﵁- فَذَكَرَ له: «أَنَّه وجدَ مع امْرأَتِه رجلًا، قال أَبو واقد: فأرسلني عمرُ إليها، وعندها نِسوةٌ حَوَلهَا، فَأتيْتُها فأَخْبَرْتُها بما قال زوجُها، وأنَّها لا تُؤخذُ بقوله، وجعلْتُ أُلَقِّنُها أشْبَاهَ ذلك لِتَنزِعَ، فَأبت إلا مُضيًا، وتَمَّتْ على الاعتراف، فأَمَرَ بها عمرُ فَرُجِمَتْ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لِتَنزِعَ): نزعت عن الشيء: إذا أقلعت عنه وتركته.\n_________\n(١) ٢ / ٨٢١ في الحدود، باب ما جاء في الرجم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٦٠٠ عن يحيى بن سعيد عن سليمان بن يسار عن أبي واقد الليثي، فذكره.","vol":"3","page":538},{"text":"١٨٥٠ - (ط) مالك بن أنس قال: «بلَغني أنَّ عُثمانَ -﵁- أُتيَ بامرَأةٍ ولَدَتْ في ستة أشْهُرٍ، فأَمَرَ برجمها، فقال له عليٌّ، ما عليها رجمٌ، لأنَّ الله تعالى يقول: ﴿وَحَمْلُهُ وَفِصَالُهُ ثَلاثُونَ شَهْرًا﴾ [الأحقاف: ١٥] وقال: ﴿والوَالِدَاتُ يُرْضِعْنَ أولادَهُنَّ حَولَيْنِ كامِلَيْنِ لِمَنْ أرَادَ أنْ يُتمَّ الرَّضَاعَةَ﴾ [البقرة: ٢٣٣] فَالحَملُ يكون سِتةَ أشْهُرٍ، فلا رجمَ عليها، فَأَمرَ عُثْمانُ برَدِّها، فَوُجِدَتْ قد رُجِمتْ» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٥ / ٥٠٨ في الحدود، باب ما جاء في الرجم، وإسناده منقطع. قال الزرقاني في \" شرح الموطأ \": وروى عبد الرزاق في المصنف عن أبي الأسود الدؤلي قال: رفع إلى عمر امرأة ولدت لستة أشهر، فسأل عنها أصحاب النبي ﷺ، فقال: علي: ألا ترى أنه يقول: ﴿وحمله وفصاله ثلاثون شهرًا﴾، وقال: ﴿وفصاله في عامين﴾ فكان الحمل هاهنا ستة أشهر، فتركها عمر، فلعل عثمان ﵁ لم يحضر هذه القصة في زمن عمر، ولم يبلغه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك في الموطأ ١٦٠٢ بلاغا قال الإمام الزرقاني: وروى ابن أبي حاتم عن بعجة بن عبد الله الجهني قال: تزوج رجل منا.... فذكر مثل هذه القصة قال: وروى عبد الرزاق في المصنف عن أبي الأسود الدؤلي.، مثل هذه القصة عن عمر. الشرح (٤/١٧٩) ط/ دار الكتب العلمية.","vol":"3","page":539},{"text":"١٨٥١ - (خ م) أبو إسحاق الشيباني قال: «سأَلتُ ابنَ أبي أَوفى: هَلْ رَجَمَ رسولُ الله -ﷺ-؟ قال: نعم، قلت: قَبْلَ سُورةِ (النُّور) أم بَعدها (١)؟ قال: لا أدري» . أخرجه البخاري ومسلم (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": وفائدة هذا السؤال أن الرجم إن كان وقع قبلها، فيمكن أن يدعى نسخه بالتخصيص فيها على أن حد الزاني الجلد، وإن كان وقع بعدها، فيمكن أن يستدل به على نسخ الجلد في حق المحصن، لكن يرد عليه أنه من نسخ الكتاب بالسنة، وفيه خلاف، وأجيب بأن الممنوع نسخ الكتاب بالسنة إذا جاءت من طريق الآحاد، وأما السنة المشهورة فلا، وأيضًا فلا نسخ، وإنما هو مخصص بغير المحصن.\n(٢) أخرجه البخاري ١٢ /١٠٦ في المحاربين، باب رجم المحصن، وباب أحكام أهل الذمة وإحصانهم إذا زنوا، ومسلم رقم (١٧٠٢) في الحدود، باب رجم اليهود أهل الذمة في الزنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٤/٣٥٥ قال: حدثنا هشيم. و«البخاري» ٨/٢٠٤ قال: حدثنا إسحاق، قال: حدثنا خالد. وفي ٨/٢١٣ قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. و«مسلم» ٥/١٢٣ قال: حدثنا أبو كامل الجحدري، قال: حدثنا عبد الواحد.\n(ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر.\nأربعتهم (هشيم، وخالد، وعبد الواحد، وابن مسهر) عن الشيباني فذكره.","vol":"3","page":540},{"text":"١٨٥٢ - (خ) عامر الشعبي: «أنَّ عَليًّا حين رَجَمَ المرأَة ضربَها يومَ الخميس، ورَجَمَها يومَ الجمعة (١)، وقال: جلدْتُها بكِتَابِ الله، ورَجَمْتُها بِسُنَّةِ رسولِ الله -ﷺ-» (٢) . ⦗٥٤١⦘\nأخرجه البخاري (٣) .\n_________\n(١) وهي شراحة الهمدانية: جلدها يوم الخميس، ورجمها يوم الجمعة، فقيل له: أجمعت عليها بين حدين؟! .\n(٢) قال الحافظ في \" الفتح \": قال الحازمي: ذهب أحمد وإسحاق وداود وابن المنذر إلى أن الزاني المحصن يجلد ثم يرجم، وقال الجمهور وهي رواية عن أحمد أيضًا: لا يجمع بينهما، وذكروا أن حديث عبادة منسوخ، يعني الذي أخرجه مسلم بلفظ: \" الثيب بالثيب جلد مائة والرجم، والبكر بالبكر جلد مائة والنفي \"، والناسخ له ما ثبت في قصة ماعز أن النبي ﷺ رجمه ولم يذكر الجلد.\nقال الشافعي: فدلت السنة على أن الجلد ثابت على البكر، وساقط عن الثيب. والدليل على أن قصة ماعز متراخية عن حديث عبادة أن حديث عبادة ناسخ لما شرع أولًا من حبس الزاني في البيوت، فنسخ الحبس بالجلد، وزيد الثيب الرجم، وذلك صريح في حديث عبادة، ثم نسخ الجلد في حق الثيب، وذلك مأخوذ من الاقتصار في قصة ماعز على الرجم، وذلك في قصة الغامدية والجهنية ⦗٥٤١⦘ واليهوديين لم يذكر الجلد مع الرجم، وقال ابن المنذر: عارض بعضهم الشافعي فقال: الجلد ثابت في كتاب الله، والرجم ثابت بسنة رسول الله كما قال علي، وقد ثبت الجمع بينهما في حديث عبادة، وعمل به علي، ووافقه أبي، وليس في قصة ماعز ومن ذكر معه تصريح بسقوط الجلد عن المرجوم، لاحتمال أن يكون ترك ذكره لوضوحه، ولكونه الأصل، فلا يرد ما وقع التصريح به بالاحتمال، وقد احتج الشافعي بنظير هذا حين عورض إيجابه العمرة، بأن النبي أمر من سأله أن يحج عن أبيه ولم يذكر العمرة، فأجاب الشافعي بأن السكوت عن ذلك لا يدل على سقوطه، قال: فكذلك ينبغي أن يجاب هنا.\nقلت (القائل ابن حجر): وبهذا ألزم الطحاوي أيضًا الشافعية، ولهم أن ينفصلوا لكن في بعض طرقه: \" حج عن أبيك واعتمر \" كما تقدم بيانه في الحج، فالتقصير في ترك ذكر العمرة من بعض الرواة، وأما قصة ماعز، فجاءت من طرق متنوعة بأسانيد مختلفة لم يذكر في شيء منها أنه جلد، وكذلك الغامدية والجهنية وغيرهما، وقال في ماعز: \" اذهبوا فارجموه \" وكذا في حق غيره ولم يذكر الجلد، فدل ترك ذكره على عدم وقوعه، ودل عدم وقوعه على عدم وجوبه. وانظر \" الفتح \" ١٢ / ١٠٥، ١٠٦.\n\n(٣) ١٢ / ١٠٥ في الحدود، باب رجم المحصن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وفي رواية إسماعيل بن سالم عن الشعبي، قال: أتي علي بزان محصن، فجلده يوم الخميس ... فذكر نحوه.\nأخرجه أحمد ١/٩٣ (٧١٦) قال: حدثنا حسين بن محمد، قال: حدثنا شعبة، عن سلمة والمجالد. وفي ١/١٠٧ (٨٣٩) قال: حدثنا محمد بن جعفر قال: حدثنا شعبة، عن سلمة بن كهيل. وفي ١١٦١ (٩٤١) قال حدثنا هشيم، قال: حدثنا إسماعيل بن سالم. وفي ١/١٢١ (٩٧٨) قال: حدثنا يحيى بن سعيد، عن مجالد. وفي ١/١٤٠ (١١٨٥) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد عن قتادة..وفي ١/١٤١ (١١٩٠) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة، قال: أنبأنا سلمة بن كهيل. وفي ١/١٤٣ (١٢٠٩) قال: حدثنا يحيى بن زكريا بن أبي زائدة، قال:: أخبرنا مجالد وفي ١/١٥٣ (١٣١٦) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، عن سلمة ابن كهيل. و«البخاري» ٨/٢٠٤ قال: حدثنا آدم، قال: حدثنا شعبة، قال: حدثنا سلمة بن كهيل. و«عبد الله بن أحمد» ١/١١٦ (٩٤٢) قال: حدثني أبي، قال: حدثنا هشيم (ح) وأبو إبرهيم المعقب، عن هشيم، قال: أنبأنا حصين. و«النسائي» في الكبرى (الورقة ٩٣-أ) قال: أخبرنا عمرو بن يزيد البصري قال: حدثنا بهز، قال: حدثنا شعبة، عن سلمة بن كهيل. (ح) وأخبرنا محمد بن إسماعيل بن إبراهيم بن علية، قال: حدثنا وهب هو ابن جرير، قال: أخبرنا شعبة، عن سلمة بن كهيل ومجالد.\nخمستهم (سلمة، ومجالد، وإسماعيل بن سالم، وقتادة، وحصين) عن الشعبي، فذكره.","vol":"3","page":540},{"text":"<span data-type=\"title\" id=toc-406>الفرع الثاني: في أهل الكتاب</span>\n١٨٥٣ - (خ م ط ت د) عبد الله بن عمر -﵄- قال: «إنَّ اليَهُودَ جَاؤوا إلى رسولِ الله -ﷺ-، فَذَكَروا له أَنَّ امْرأة منهم ورجلًا زَنَيا، فقال لهم رسولُ الله -ﷺ-: ما تَجدُون في التَّوراة في شَأْنِ الرَّجمِ؟ فقالوا: نَفضحُهمْ ويُجلَدونَ، قال عبد الله بن سَلامٍ: كَذَبتُمْ إنَّ ⦗٥٤٢⦘ فيها الرَّجمَ، فأتَوا بالتوراةِ فَنشرُوها، فَوضَعَ أحَدُهُمْ يَدَهُ على آيَةِ الرَّجمْ، فَقْرَأ ما قَبْلها وما بَعْدهَا، فقال له عبد الله بن سَلامٍ: ارْفَعْ يَدَكَ، فَرَفَعَ يَدَهُ، فإذا فيها آيةُ الرجمِ، فقالوا: صَدَقَ يا محمدُ، فيها آيةُ الرَّجْمِ، فأمَرَ بهما النبيُّ -ﷺ- فَرُجِما، قال: فرأيتُ الرَّجُلَ يُجْنِىءُ على المرأةِ يَقِيها الحجارةَ» .\nوفي رواية قال: «أُتيَ النبيُّ -ﷺ- برجلٍ وامرأةٍ من اليهود، وقد زَنَيا، فقال لليهود: ما تَصْنَعُونَ بِهما؟ قالوا: نُسَخِّمُ وُجوههَما ونُخزِيهما، قال: فائتوا بالتوراةِ فَاتْلُوها إنْ كُنتم صادقينَ، فَجَاؤوا بها، فقالوا لِرَجلٍ مِمَّنْ يَرْضونَ أَعْورَ: اقْرأ، فَقَرَأ حتى انتهى إلى مَوضعٍ منها، فَوضَعَ يَدَهُ عليه، قال: ارْفَع يَدَكَ، فَرَفَعَ فإذا آيَةُ الرَّجمِ تَلُوحُ، فقال: يا محمدُ، إنَّ فيها آيةَ الرَّجم، ولَكِنَّا نَتَكاتَمُهُ بَيْنَنَا، فأَمَرَ بِهما فَرُجمَا، فرأَيتُهُ يُجانىءُ» .\nوفي أخرى: «أنَّ اليَهُودَ جَاؤوا إلى النبيِّ -ﷺ- برجلٍ وامرأةٍ زَنَيا، فَرُجِما قَريبًا من مَوضِعَ الْجَنائِزِ، قُربَ المسجدِ» . هذه روايات البخاري ومسلم.\nوفي أخرى للبخاري نحوه وفيه: «إنَّ أحبارنَا أحْدَثُوا تَحْميمَ الْوَجهِ والتجْبيه - وذكر الحديثَ كما سبق - قال ابن عمر: فَرُجما عند البلاطِ فرأيتُ اليَهُوديَّ أجْنأَ عليها» . ⦗٥٤٣⦘\nوفي أخرى لمسلم نحوه، وفيه: «فَانْطلَقَ رسولُ الله -ﷺ- حتى جَاء يَهُودَ، فقال: مَا تَجدُونَ في التوراةِ على مَنْ زَنَى؟ قالوا: نُسَوِّدُ وجوههما ونُحمِّمُها (١)، ونُخَاَلِفُ بيْنَ وجُوههما، ويُطَافُ بِهِما - وذكر الحديثَ كما سبق - قال ابن عمر: كنتُ فِيمنْ رَجَمهُما، فلقد رَأيتُهُ يقيها الحجارة بنَفْسِهِ» .\nوأخرج الموطأ وأبو داود الروايةَ الأولى.\nواختصره الترمذي فقال «إنَّ النبيَّ -ﷺ- رَجَمَ يَهُوديًا ويَهُوديَة وقال: وفي الحديث قِصَّةٌ ولم يَذْكُرها» .\nوفي أخرى لأبي داود قال: «أتى نَفرٌ من اليهود فدَعوْا رسول الله -ﷺ- إلى القُفِّ، فَأتَاهُمْ في بَيْتِ المِدْرَاسِ، فقالوا: يا أبا القاسِم إنَّ رجلًا منا زَنى بامرأةٍ، فَاحْكم بينهم، فَوَضَعُوا لرسولِ الله -ﷺ- وِسَادة، فَجَلسَ ⦗٥٤٤⦘ عليها، ثم قال: ائتوني بالتوراةِ، فأُتيَ بها، فَنَزَعَ الْوِسَادَةَ من تَحتهِ ووضَع التَّورَاةَ عليها، وقال: آمَنتُ بِك وبِمَنْ أنْزَلَكِ، ثم قال: ائْتُوني بأعْلمِكُم، فَأُتيَ بفَتىً شَابٍّ» .\nثم ذَكَرَ قصةَ الرجم نحو حديث مالك عن نافع - يعني: الروايةَ الأولى (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُجنئ): أجنأ عليه يُجنئ: إذ اأكبّ عليه يقيه بنفسه شيئًا يؤذيه، وجانأ عليه يُجانئ: فاعل يُفاعل منه، ورأيت في «معالم السنن» للخطابي - في معنى هذا الحديث عند الفراغ من متنه - ما هذا حكايته، قال: قلت: هكذا ⦗٥٤٥⦘ قال: يَحْنأ، والمحفوظ: إنما يَجْنأ، أي: يُكِبُّ عليها، يقال: جنأ الرجل يَجنأ جُنوءًا: إذا أكب على الشيء، قال كثير:\nأغاضر لو شهدت غداة بِنتُم ... جُنُوء العائدات على وِسَادي\nفهذا القول من الخطابي يدل على أن اللفظة بالحاء غير المعجمة، ولعل رواية أبي داود كذا (٣)، فأما رواية الباقين، فإنما هي الجيم، وقد ذكرنا معناها، والله أعلم.\n(المِدْراس): موضع الدرس والقراءة.\n(القُف): اسم واد من أودية المدينة، قال أبو الهيثم: فيحتمل أن يكون المراد بقوله: «فدعوا رسول الله -ﷺ- إلى القُفّ»: ذلك الوادي المسمى بالقُفّ. والله أعلم.\n_________\n(١) وفي نسخ مسلم المطبوعة: نحملهما. قال النووي في \" شرح مسلم \": هكذا هو في أكثر النسخ بالحاء واللام، وفي بعض النسخ \" نجملهما \" بالجيم المفتوحة، وفي بعضها \" نحممهما \" بالحاء وميمين، وكله متقارب، فمعنى الأول: نحملهما على جمل، ومعنى الثاني: نجعلهما جميعًا على الجمل، ومعنى الثالث: نسود وجوههما بالحممة - بضم الحاء وفتح الميم - وهو الفحم، وهذا الثالث ضعيف؛ لأنه قال قبله: نسود وجوههما، فإن قيل: كيف رجم اليهوديان: بالبينة أم بالإقرار؟ قلنا: الظاهر أنه بالإقرار، وقد جاء في سنن أبي داود وغيره \" أنه شهد عليهما أربعة أنهم رأوا ذكره في فرجها \"، فإن صح هذا، فإن كان الشهود مسلمين فظاهر، وإن كانوا كفارًا فلا اعتبار بشهادتهم، ويتعين أنهما أقرا بالزنى.\n(٢) أخرجه البخاري ١٢ / ١٤٨ و١٤٩ في المحاربين، باب أحكام أهل الذمة، وباب الرجم في البلاط، وفي الجنائز، باب الصلاة على الجنائز بالمصلى والمسجد، وفي الأنبياء، باب قول الله تعالى: ﴿يعرفونه كما يعرفون أبناءهم﴾، وفي تفسير سورة آل عمران، باب ﴿قل فأتوا بالتوراة فاتلوها إن كنتم صادقين﴾، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، وفي التوحيد، باب ما يجوز من تفسير التوراة وغيرها من كتب الله العربية وغيرها، ومسلم رقم (١٦٩٩) في الحدود، باب رجم اليهود أهل الذمة في الزنى، والموطأ ٢ / ٨١٩ في الحدود، باب ما جاء في الرجم، والترمذي رقم (١٤٣٦) في الحدود، باب ما جاء في رجم أهل الكتاب، وأبو داود رقم (٤٤٤٦) و(٤٤٤٩) في الحدود، باب في رجم اليهوديين، قال الحافظ في \" الفتح \" ما ملخصه: وفي هذا الحدث من الفوائد وجوب الحد على الكافر الذمي إذا زنى، وهو قول الجمهور، وفيه قبول شهادة أهل الذمة بعضهم على بعض، وفيه أن اليهود كانوا ينسبون إلى التوراة ما ليس فيها، وفيه اكتفاء الحاكم بترجمان واحد موثوق به. وانظر \" الفتح \" ١٢ / ١٥١ - ١٥٣ في المحاربين، باب أحكام أهل الذمة.\n(٣) رواية أبي داود والموطأ وبعض نسخ البخاري: يحنى، بفتح الياء، وسكون الحاء المهملة، وكسر النون، أي: يميل، والراجح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) ٥١٢. و«الحميدي» ٦٩٦ قال: حدثنا سفيان. قال: حدثنا أيوب. و«أحمد» ٢/٧ (٤٥٢٩) و٢/٦٣ (٥٣٠٠) قال: حدثنا عبد الرحمان، عن مالك. وفي ٢/٥ (٤٤٩٨) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي ٢/١٧ (٤٦٦٦) قال: حدثنا يحيى، عن عبيد الله، وفي ٢/٦١ (٥٢٧٦) قال: حدثنا عبد الرحمان، عن سفيان، عن عبد الكريم، وفي ٢/٧٦ (٥٤٥٩) قال: حدثنا إسحاق بن سليمان، قال: أخبرنا مالك. وفي٢/١٢٦ (٦٠٩٤) قال: حدثنا علي بن هاشم بن البريد، عن ابن أبي ليلى. والدارمي (٢٣٢٦) قال: أخبرنا أحمد بن عبد الله، قال: حدثنا زهير، قال: حدثنا موسى بن عقبة. والبخاري (٢/١١١) و(٦/٤٦) و(٩/١٢٩) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أبو ضمرة، قال: حدثنا موسى بن عقبة. وفي (٤/٢٥١) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك بن أنس. وفي (٨/٢١٣ و٢١٤) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني مالك. وفي (٩/١٩٣) قال: حدثنا مسدد، قال: حدثناإسماعيل، عن أيوب. ومسلم (٥/١٢١) قال: حدثني الحكم بن موسى أبو صالح، قال: حدثنا شعيب بن إسحاق، قال: أخبرنا عبيد الله. وفي (٥/١٢٢) قال: حدثنا زهير بن حرب. قال: حدثنا إسماعيل «يعني ابن علية»، عن أيوب (ح) وحدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب، قال: أخبرني رجال من أهل العلم منهم مالك بن أنس. (ح) وحدثنا أحمد بن يونس، قال: حدثنا زهير، قال: حدثنا موسى بن عقبة. وأبو داود (٤٤٤٦) قال: حدثني عبد الله بن مسلمة، قال: قرأت على مالك بن أنس. وابن ماجة (٢٥٥٦) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير، عن عبيد الله بن عمر. والترمذي (١٤٣٦) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن، قال: حدثنا مالك بن أنس. وعبد الله بن أحمد (٥/٩٦) قال: حدثني عثمان بن محمدبن أبي شيبة، قال: حدثنا شريك بن عبد الله، عن ابن أبي ليلى. والنسائي في الكبرى «الورقة ٩٤ ب» قال: أخبرني زياد بن أيوب دَلُّويه، قال: حدثناا بن علية، عن أيوب. (ح) وأخبرنا يحيى بن حبيب بن عربي من كتابه، قال: حدثنا يزيد بن زريع، قال: حدثنا شعبة. عن أيوب. (ح) وأخبرنا محمد بن معدان بن عيسى، قال: حدثنا الحسن بن أعين، قال: حدثنا زهير، قال: حدثنا موسى. (ح) وأخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن عبد الكريم الجزري، وفيه «الورقة ٩٦ ب» قال: أخبرنا قتيبة بن سعيد، عن مالك.\nستتهم -مالك، وأيوب، وعبيد الله، وعبد الكريم، وابن أبي ليلى، وموسى بن عقبة - عن نافع، فذكره.\nالروايات مطولة ومختصرة، وألفاظها متقاربة.\nومنهم من اختصره: «رجم رسولُ الله -ﷺ- يهوديا ويهوديّة» .\nورواه عن ابن عمر سالم:\nأخرجه أحمد (٢/١٥١) (٦٣٨٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن سالم، فذكره.\n- ورواه عن ابن عمر عبد الله بن دينار:\nأخرجه البخاري (٨/٢٠٥) قال: حدثنا محمد بن عثمان بن كرامة، قال حدثنا خالد بن مخلد، عن سليمان، قال: حدثني عبد الله بن دينار، فذكره.\n- ورواه عن ابن عمر زيد بن أسلم:\nأخرجه أبو داود (٤٤٤٩) قال: حدثنا أحمد بن سعيد الهمداني، قال: حدثنا بن وهب، قال: حدثني هشام بن سعد، أن زيد بن أسلم حدثه، فذكره.\n- ورواه عن ابن عمر يحيى بن وثاب:\nأخرجه النسائي «الكبرى / الورقة ٩٤ ب» قال: أخبرني المغيرة بن عبد الرحمن الحراني، قال: حدثنا إسحاق بن عيسى، قال: أخبرنا شريك، وذكر آخر: محمد بن جابر، عن أبي إسحاق، عن يحيى بن وثاب، فذكره.","vol":"3","page":541},{"text":"١٨٥٤ - (د) أبو هريرة - ﵁ - قال: «زَنى رجلٌ من اليَهودِ وامرأةٌ، فقال بعضُهم لبعضٍ: اذْهَبُوا بنا إلى هذا النبيِّ فإنه نبيٌّ بُعِثَ بالتَّخْفِيفِ، فإن أفْتَانا بِفُتيَا دونَ الرَّجم قَبلناهَا واحْتججنا بها عند الله، قلنا: فُتْيَا نبيٍّ من أَنبيائك، قال: فَأتوا النبيَّ -ﷺ- وهو جالسٌ في المسجد في أصحابهِ فقالوا: يا أَبا القاسم، ما تَرَى في رجلٍ وامرأَةٍ منهم زَنَيا، فلم يُكَلِّمْهُم ⦗٥٤٦⦘ كلمةً حتى أَتى بَيْتَ مِدْرَاسِهمْ، فَقامَ على الباب فقال: أَنْشُدُكُم الله الذي أنْزَلَ التوراةَ على موسى، ما تَجِدُونَ في التَّورَاةِ على مَنْ زَنى إذا أَحْصَنَ؟ قالوا: يُحمَّمُ ويُجَبَّهُ وَيُجْلَدُ - والتَّجْبيهُ: أنْ يُحمَلَ الزَّانِيانِ على حمارٍ وتُقَابَلَ أقْفِيتُهُما، ويُطافَ بهما - قال: وسَكَتَ شَابٌّ منهم، فلما رآه النبيُّ -ﷺ-[سَكَتَ]، أَلَظَّ به النِّشدَةَ فقال: اللَّهُمَّ إذْ نَشَدْتَنا، فَإنا نَجِدُ في التَّورَاة الرَّجمَ، فقال النبيُّ -ﷺ-: فما أَوَّلَ ما ارْتَخَصْتُمْ أمرَ الله؟ قال: زَنى ذُو قَرَابةٍ من ملكٍ من مُلُوكِنا فَأَخَّرَ عنه الرجمَ، ثم زَنى رجلٌ في أُسرَةٍ من الناس، فَأرادَ رَجْمهُ، فَحالَ قومُهُ دُونَهُ، وقالوا: لا تَرُجمُ صَاحِبَنَا حتَّى تَجيءَ بِصَاحِبكَ فَترُجمَهُ، فاصطلَحُوا على هذه العُقُوبَةِ بينهم، قال النبيُّ -ﷺ-: فإني أَحْكمُ بما في التَّورَاة، فَأمَرَ بهما فَرُجِما» .\nقال الزهري: «فَبَلغنَا: أن هذه الآية نزلت فيهم ﴿إنا أَنْزَلنا التَّوْرَاةَ فِيها هُدًى ونورٌ يَحْكُمُ بِها النَّبِيُّونَ الَّذِين أَسْلَمُوا﴾ [المائدة: ٤٤] كان النبيُّ -ﷺ- منهم» .\nوفي رواية: قال: «زَنى رَجلٌ وامْرَأةٌ من اليهودِ وقد أَحْصَنا، حين قَدِمَ رسولُ الله -ﷺ- المدينةَ، وقد كان الرجمُ مكتوبًا عليهم في التوراةِ، فَتَرَكُوهُ، وأخَذُوا بالتَّجْبِيهِ: يُضْرَبُ مِائَةً بِحَبلٍ مَطْليٍّ بِقَارٍ، ويُحْمَلُ على حمارٍ، ووجهُهُ مِمَّا يَلي دُبرَ الحمارِ، فاجَتَمَعَ أحْبارٌ من أحْبارِهم فَبَعَثُوا ⦗٥٤٧⦘ قَومًا آخرِين إلى رسولِ الله -ﷺ- فقالوا: سَلُوهُ عَنْ حَدِّ الزَّاني ... وساق الحديث، قال فيه: ولم يُكُونْوا من أهْلِ دينِهِ فَيَحكُمَ بيْنَهم، فَخُيِّرَ في ذلك، قال: ﴿فَإنْ جاؤوكَ فَاحكُم بَينَهمْ أوْ أَعْرِضْ عَنْهمْ﴾ [المائدة: ٤٢]» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تحميم الوجه): تسويده وجعله كالحممة، وهي الفحمة.\n(التَّجبيه): قد مر شرحه [في متن الحديث]، وقال الخطابي: يشبه أن يكون أصله: الهمز، يقال: جَبأتُه فجبأ: أي ارتدع وانزجر، فقلبت الهمزة هاء. والتجبيه أيضًا: أن يُنَكِّسَ رأسَه، فيحتمل أن يكون المحمول على الحمار إذا فُعل ذلك به نكَّس رأسه، فسُمِّي ذلك الفعل تجبيهًا. قال: وقد يحتمل أن يكون من الجَبْه، وهو الاستقبال بالمكروه، وأصل الجبه: إصابة الجبهة، يقال: جبهت الرجل: أذا أصبت جبهته.\n(ألظَّ به النِّشدة): ألظَّ فلان بفلان: إذا لزمه، ويقال: هو مُلِظ به لا يفارقه، وقيل: الإلظاظ: الإلحاح، والنشدة: السؤال.\n(أُسْرَة) الرجل: قومه الذي يتقوى بهم، من الأسر: القوة.\n_________\n(١) رقم (٤٤٥٠) و(٤٤٥١) في الحدود، باب في رجم اليهوديين، وفي سنده رجل مجهول، ولكن يشهد له من جهة المعنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، وله شواهد: أخرجه أبو داود (٤٨٨ و٣٦٢٤ و٤٤٥٠) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٣٦٢٥ و٤٤٥١) قال: حدثنا عبد العزيز بن يحيى أبو الأصبغ. قال: حدثني محمد، يعني ابن سلمة، عن محمد بن إسحاق. وفي (٤٤٥٠) قال: حدثنا أحمد بن صالح، قال: حدثنا عنبسة. قال: حدثنا يونس.\nثلاثتهم (معمر، ومحمد بن إسحاق، ويونس) عن الزهري، عن رجل من مزينة، فذكره.\nأخرجه أحمد (٢/٢٧٩) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، قال: حدثنا رجل من مزينة ونحن عند ابن المسيب، أن النبي -ﷺ- رجم يهوديّا ويهودية.","vol":"3","page":545},{"text":"١٨٥٥ - (د) جابر بن عبد الله -﵄- قال: «جاءتْ اليهُودُ بِرَجلٍ وامْرأةٍ منهم زَنَيا، فقال: ائْتوني بأَعْلَمِ رجليْنِ منكم، فَأتَوْهُ بابني صُوريا، فَنَشَدَهُما: كيف تَجِدان أمْرَ هَذَيْنِ في التوراةِ؟ قالا: تجدُ في التوراةِ: إذا شَهِدَ أربعَةٌ أَنَّهم رأوا ذَكرهُ في فَرجها مِثلَ الميل في المُكحُلَةِ رُجِما، قال: فما يمنعُكم أن ترْجموهما؟ قال: ذَهبَ سُلْطَانُنا فَكَرهنا [القَتْلَ] فَدَعَا رسولُ الله -ﷺ- بالشهود، فجاؤوا بأربعةٍ، فَذكَرُوا أنهم رأَوْا ذَكرَهُ في فَرجها مِثل الميلِ في المُكحُلة، فَأمَرَ رسولُ الله -ﷺ- بِرَجمهما» .\nوفي رواية نحوه، ولم يَذكُر «فدَعَا بالشُّهود فَشهِدُوا» .أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٤٥٢) و(٤٤٥٣) و(٤٤٥٤) في الحدود، باب في رجم اليهوديين، الرواية الأولى في سندها مجالد بن سعيد بن عمير الهمداني أبو عمرو الكوفي، ليس بالقوي، وقد تغير في آخرة عمره، كما قال الحافظ في \" التقريب \"، والرواية الثانية مرسلة، ولكن يشهد له الحديث الذي قبله والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الحميدي (١٢٩٤) قال: حدثنا سفيان. وأبو داود (٤٤٥٢) مختصرا. قال: حدثنا يحيى بن موسى البلخي، قال: حدثنا أبو أسامة. وابن ماجة (٢٣٢٨) قال: حدثنا علي بن محمد، قال: حدثنا أبو أسامة.\nكلاهما (سفيان، وأبو أسامة) عن مجالد بن سعيد الهمداني، عن الشعبي، فذكره.\nرواية ابن ماجة مختصرة على: أن رسول الله -ﷺ- قال ليهوديين: أنشدتكما بالله الذي أنزل التوراة على موسى ﵇.\nقلت: مجالد بن سعيد ضعفوه، ولمتن الحديث شواهد.","vol":"3","page":548},{"text":"١٨٥٦ - (ت) جابر بن سمرة - ﵁ - «أَنَّ النبيَّ -ﷺ- رَجَمَ يَهودِيًا ويهُوديَّة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٤٣٧) في الحدود، باب ما جاء في رجم أهل الكتاب، وفي سنده شريك بن عبد الله النخعي الكوفي القاضي، وهو صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء، وسماك بن حرب، تغير بأخرة فكان ربما يلقن، أقول: ولكن للحديث شواهد يقوى بها، منها حديث ابن عمر المتقدم رقم (١٨٥٣) ولذلك قال الترمذي: حديث جابر بن سمرة حديث حسن غريب، وفي الباب عن ابن عمر، والبراء، وجابر، وابن أبي أوفى، وعبد الله بن الحارث بن جرير، وابن عباس، قال: والعمل على ⦗٥٤٩⦘ هذا عند أكثر أهل العلم، قالوا: إذا اختصم أهل الكتاب وترافعوا إلى حاكم المسلمين حكموا بينهم بالكتاب والسنة وبأحكام المسلمين، وهو قول أحمد، وإسحاق، وقال بعضهم: لا يقام عليهم الحد في الزنا، والقول الأول أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٩١ و٩٤) قال: حدثنا أسود بن عامر، وفي (٥/١٠٤) قال: حدثنا أبو كامل، وابن ماجة (٢٥٥٧) قال: حدثنا إسماعيل بن موسى. والترمذي (١٤٣٧) قال: حدثنا هناد. وعبد الله بن أحمد (٥/٩٦) قال: حدثني عثمان بن محمد بن أبي شيبة. وفي (٥/٩٧) قال: حدثنا خلف بن هشام، قال: حدثنا سليمان بن محمد المباركي.\nستتهم-أسود، وأبو كامل، وإسماعيل، وهناد، وعثمان، وسليمان - قالوا: حدثنا شريك، عن سماك ابن حرب، فذكره.\nأخرجه عبد الله بن أحمد (٥/٩٧) قال: حدثنا خلف بن هشام، قال: حدثنا شريك، عن جابر. قال عبد الله: ليس فيه سماك. وإنما سمعه والله أعلم خلف من المباركي عن شريك، أنه لم يكن في كتابه عن سماك.\nقلت: في إسناده شريك القاضي سيء الحفظ، ولمتنه شواهد.","vol":"3","page":548},{"text":"<span data-type=\"title\" id=toc-407>الباب الثالث: في حد اللواط وإتيان البهيمة</span>\n١٨٥٧ - (ت د) عبد الله بن عباس -﵄-: أنَّ رسولَ الله -ﷺ- قال: «مَنْ وجَدتُموهُ يَعمَلُ عَمَلَ قَومِ لُوطٍ فَاقتلوا الفاعِلَ والمفعولَ به» .\nقال الترمذي: وكذا روي عن أبي هريرة.\nوقال أبو داود: «قال ابن عباس في البكرِ يؤخذ (١) على اللُّوطِيَّةِ، قال: يُرْجَمُ» (٢) .\n_________\n(١) في بعض النسخ: يوجد.\n(٢) أخرجه الترمذي رقم (١٤٥٦) في الحدود، باب ما جاء في حد اللوطي، وأبو داود رقم (٤٤٦٢) و(٤٤٦٣) في الحدود، باب فيمن عمل عمل قوم لوط، وإسناده حسن، وفي الباب أيضًا عن جابر، قال الترمذي: واختلف أهل العلم في حد اللوطي، فرأى بعضهم أن عليه الرجم أحصن أو لم يحصن، وهو قول مالك والشافعي وأحمد وإسحاق، وقال بعض أهل العلم من فقهاء التابعين، منهم الحسن البصري، وإبراهيم النخعي، وعطاء بن أبي رباح، وغيرهم، قالوا: حد اللوطي حد الزاني، وهو قول الثوري وأهل الكوفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n المرفوع معلول، والصواب وقفه:\n١ - أخرجه أحمد (١/٢٦٩) (٢٤٢٠) قال: حدثني أبو سعيد، قال: حدثنا سليمان بن بلال، وفي (١/٣٠٠) (٢٧٣٢) قال: حدثنا أبو سلمة الخزاعي، قال: أخبرنا عبد العزيز بن محمد. وعبد بن حميد (٥٧٥) قال: أخبرنا يزيد بن هارون، قال: أخبرنا عبد الله بن جعفر، وأبو داود (٤٤٦٢و ٤٤٦٤) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا عبد العزيز بن محمد. وابن ماجة (٢٥٦١) قال: حدثنا محمد بن الصباح. وأبو بكر بن خلاد، قالا: حدثنا عبد العزيز بن محمد. والترمذي (١٤٥٥ و١٤٥٦) قال: حدثنا محمد بن عمرو السواق، قال: حدثنا عبد العزيز ابن محمد. والنسائي في الكبرى «تحفة الأشراف» (٢١٧٦) عن قتيبة، عن الدراوري. ثلاثتهم (سليمان ابن بلال، وعبد العزيز بن محمد الدراوردي، وعبد الله بن جعفر) عن عمرو بن أبي عمرو.\n٢ - وأخرجه أحمد (١/٣٠٠) (٢٧٢٧) قال: حدثنا أبو القاسم بن أبي الزناد. وابن ماجة (٢٥٦٤) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا ابن أبي فديك. كلاهما (ابن أبي الزناد، وابن أبي فديك) عن إبراهيم بن إسماعيل بن أبي حبيبة، عن داود بن الحصين.\nكلاهما (عمرو، وداود) عن عكرمة، فذكره.\nأخرجه أحمد (١/٣٠٠) (٢٧٣٣) قال: حدثنا عبد الوهاب، قال: أخبرنا عباد بن منصور، عن عكرمة، عن ابن عباس: أنه قال في الذي يأتي البهيمة: «اقتلوا الفاعل والمفعول به» . موقوفا.\nزاد في رواية داود بن الحصين: «ومن وقع على ذات محرم فاقتلوه» .","vol":"3","page":549},{"text":"١٨٥٨ - () عبد الله بن عباس﵄- «أنَّ عَليًا أحْرَقَهما ⦗٥٥٠⦘ وأبا بكرِ هَدَمَ عليهما حائطًا» . أخرجه (١) .\n_________\n(١) في الأصل: أخرجه أبو داود، وهو خطأ، فإنه ليس عند أبي داود، وفي المطبوع: بياض بعد قوله: أخرجه، قال المنذري في \" الترغيب والترهيب \" ٣ / ١٩٩ و٢٠٠: حرق اللوطية بالنار أربعة من الخلفاء: أبو بكر الصديق، وعلي بن أبي طالب، وعبد الله بن الزبير، وهشام بن عبد الملك، وروى ابن أبي الدنيا، ومن طريقه البيهقي، بإسناد جيد عن محمد بن المنكدر: أن خالد بن الوليد كتب إلى أبي بكر الصديق: \" أنه وجد رجلًا في بعض ضواحي العرب ينكح كما تنكح المرأة، فجمع لذلك أبو بكر أصحاب رسول الله ﷺ، وفيهم علي بن أبي طالب، فقال علي: إن هذا ذنب لم تعمل به أمة إلا أمة واحدة، ففعل الله بهم ما قد علمتم، أرى أن تحرقه بالنار، فاجتمع رأي أصحاب رسول الله ﷺ أن يحرق بالنار، فأمر به أبو بكر أن يحرق بالنار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الحافظ المنذري: حرق اللوطية بالنار أربعة من الخلفاء: أبو بكر الصديق وعلي بن أبي طالب، وعبد الله بن الزبير، وهشام بن عبد الملك.\nوعزا لابن أبي الدنيا قصة قتل رجل كان في بعض ضواحي العرب ينكح كما تنكح النساء.\nقال الحافظ المنذري: ومن طريقه البيهقي وجوّد إسناده. الترغيب والترهيب (٣/٢٧٦) بتحقيقي.","vol":"3","page":549},{"text":"١٨٥٩ - () عبد الله بن عباس -﵄- وعن أبي هريرة: أنَّ رسولَ الله -ﷺ- قال: «مَلْعونٌ مَنْ عَمِلَ عَمَل قَومِ لُوطٍ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وهو جزء من حديث طويل أورده المنذري في \" الترغيب والترهيب \" من رواية الطبراني في \" الأوسط \" عن أبي هريرة وقال: رجاله رجال الصحيح إلا محرز بن هارون التيمي ويقال فيه: محرر بالإهمال ورواه الحاكم من رواية هارون أخي محرز، وقال: صحيح الإسناد، قال المنذري: كلاهما واه، ولكن محرز قد حسن له الترمذي ومشاه بعضهم، وهو أصلح حالًا من أخيه هارون، والله أعلم، وأورده المنذري أيضًا من حديث ابن عباس وقال: رواه ابن حبان، والبيهقي، وعند النسائي آخره مكررًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n المذكور - وتعقبه المنذري بقوله: كلاهما واه.","vol":"3","page":550},{"text":"١٨٦٠ - (ت) جابر بن عبد الله -﵄- أنَّ رسولَ الله -ﷺ- قال: «إنَّ أخوفَ مَا أخَافُ على أُمَّتي عَمَلُ قَومِ لُوطٍ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٤٥٧) في الحدود، باب ما جاء في حد اللوطي، وأخرجه أيضًا ابن ماجة رقم (٢٥٦٣) في الحدود، باب من عمِل عمل قوم لوط، وفي سنده القاسم بن عبد الواحد المكي، لم يوثقه غير ابن حبان، وعبد الله بن محمد بن عقيل، وهو صدوق في حديثه لين، ويقال: تغير بأخره، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:أخرجه أحمد (٣/٣٨٢) قال: ثنا يزيد بن هارون، قال: أخبرنا همام بن يحيى. وابن ماجة (٢٥٦٣) قال: حدثنا أزهر بن مروان، قال: حدثنا عبد الوارث بن سعيد. والترمذي (١٤٥٧) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون. قال: حدثنا همام.\nكلاهما (همام، وعبد الوارث) عن القاسم بن عبد الواحد المكي، عن عبد الله بن محمد بن عقيل، فذكره.\nقال الترمذي: هذا حديث حسن غريب.\nقلت: في إسناده القاسم بن عبد الواحد المكي، تفرد ابن حبان بتوثيقه. وقد استغربه أبو عيسى الترمذي.","vol":"3","page":550},{"text":"١٨٦١ - (د) أبو هريرة - ﵁ - أنَّ رسولَ الله -ﷺ- قال: «مَلعُونٌ مَن أَتى امرأة في دُبُرِها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢١٦٢) في النكاح، باب جامع النكاح، وفي سنده الحارث بن مخلد، وهو مجهول الحال، ولكن للحديث شواهد بمعناه، منها الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:\n- بهذا اللفظ رواه عن أبي هريرة الحارث بن مخلد:\nأخرجه أحمد (٢/٢٧٢) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٣٤٤) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٢/٤٤٤ و٤٧٩) قال: حدثنا وكيع. قال: حدثنا سفيان. والدارمي (١١٤٥) قال: أخبرنا عبيد الله بن موسى، عن سفيان. وأبو داود (٢١٦٢) قال: حدثنا هناد، عن وكيع، عن سفيان. وابن ماجة (١٩٢٣) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد العزيز بن المختار. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٢٣٧) عن هناد ومحمد بن إسماعيل ابن سمرة، كلاهما عن وكيع، عن سفيان. (ح) وعن عبيد الله بن سعد بن إبراهيم بن سعد، عن عمه يعقوب بن إبراهيم، عن أبيه، عن يزيد بن عبد الله بن الهاد. (ح) وعن محمد بن عبد الله المخرمي، عن أبي هشام المخزومي، عن وهيب (ح) وعن إسحاق بن إبراهيم، عن عبد الرزاق، عن معمر.\nخمستهم (معمر، ووهيب، وسفيان،وعبد العزيز بن المختار، ويزيد بن عبد الله) عن سهيل بن أبي صالح، عن الحارث بن مخلد، فذكره.\nأخرجه النسائي في الكبرى «تحفة الأشراف» (٩/١٢٢٣٧) عن قتيبة، عن ليث، عن ابن الهاد، عن الحارث بن مخلد، فذكره. ليس فيه (سهيل بن أبي صالح) .\nوفي هذا السند الحارث بن مخلد، مجهول الحال، ولمتنه شواهد.\n- ورواه عن أبي هريرة أبو سلمة:\nأخرجه آلنسائي في الكبرى «الورقة ١٢١» قال: أخبرني عثمان بن عبد الله. قال: حدثنا سليمان بن عبد الرحمن، من كتابه، قال: حدثنا عبد الملك بن محمد الصنعاني. قال: حدثنا سعيد بن عبد العزيز، عن الزهري، عن أبي سلمة، فذكره.\nقال المِزيّ: قال حمزة بن محمد الكناني الحافظ: هذا حديث منكر باطل من حديث الزهري، ومن حديث أبي سلمة، ومن حديث سعيد، فإذا كان عبد الملك سمعه من سعيد، فإنما سمعه بعد الاختلاط، وقد رواه الزهري، عن أبي سلمة، أنه كان ينهى عن ذلك، فأما عن أبي هريرة، عن النبي -ﷺ- فلا. «تحفة الأشراف» (١١/٢٥) (١٥١٣٩) .","vol":"3","page":551},{"text":"١٨٦٢ - (ت) عبد الله بن عباس -﵄- أنَّ رسولَ الله -ﷺ- قال: «لا ينْظُرُ الله ﷿ إلى رجلٍ أتى رَجلًا أو امرأةً في دُبُرِها» أخرجه الترمذي (١) .\n_________\n(١) رقم (١١٧٦) \" بشرح تحفة الأحوذي \"، في الرضاع، باب ما جاء في كراهية إتيان النساء في أدبارهن، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٦٥) . والنسائي في الكبرى «تحفة الأشراف» (٦٣٦٣) . كلاهما عن أبي سعيد الأشج، قال: حدثنا أبو خالد الأحمر، عن الضحاك بن عثمان، عن مخرمة بن سليمان، عن كريب، فذكره.\nأخرجه النسائي في الكبرى «تحفة الأشراف» (٦٣٦٣) عن هناد، عن وكيع، عن الضحاك، عن مخرمة ابن سليمان، عن كريب، عن ابن عباس، موقوفا.","vol":"3","page":551},{"text":"١٨٦٣ - (ت د) عبد الله بن عباس -﵄- قال: قال رسولُ الله -ﷺ-: «مَنْ أَتى بَهِيمةً فَاقتلوهُ واقْتلُوهَا مَعهُ، قيل لابنِ عباسٍ: ما شَأنُ البهيمةِ؟ قال ما سمعتُ [من] رسولِ الله -ﷺ- في ذلك شيئًا، ولكن أُرَاهُ كَرِهَ أنْ يُؤكلَ لحمُها، أو يُنْتَفعَ بِها، وقد فُعِلَ بها ذلك» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) أخرجه الترمذي رقم (١٤٥٤) في الحدود، باب ما جاء فيمن يقع على البهيمة، وأبو داود رقم (٤٤٦٤) في الحدود، باب فيمن أتى بهيمة، قال الترمذي: لا نعرفه إلا من حديث عمرو بن أبي عمرو عن عكرمة عن ابن عباس عن النبي ﷺ. وقال الحافظ ابن حجر في \" التلخيص \" ٤ / ٥٥: وفي إسناد هذا الحديث كلام، أقول: وحديث ابن عباس الذي بعده يخالفه وهو أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه، راجع الحديث رقم ١٨٥٧.","vol":"3","page":551},{"text":"١٨٦٤ - (ت د) عبد الله بن عباس -﵄- قال: «ليس على الذي يأتي البهيمةَ حَدٌّ» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) أخرجه الترمذي رقم (١٤٥٥) في الحدود، باب ما جاء فيمن يقع على البهيمة، وأبو داود رقم (٤٤٦٥) في الحدود، وباب فيمن أتى بهيمة، من حديث عاصم بن أبي النجود عن أبي رزين عن ابن عباس موقوفًا عليه، قال أبو داود: حديث عاصم يضعف حديث عمرو بن أبي عمرو، وقال الترمذي: وهذا أصح من الأول، والعمل على هذا عند أهل العلم، وهو قول أحمد وإسحاق، وقال الخطابي: وأكثر الفقهاء على أنه يعزر. وقال في \" عون المعبود \": قال في \" اللمعات \": ذهب الأئمة الأربعة إلى أن من أتى بهيمة يعزر ولا يقتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أصح من المرفوع:قال أبو عيسى الترمذي: وقد روى سفيان الثوري عن عاصم عن أبي رزين، عن ابن عباس، فذكره.\nقال: حدثنا بذلك محمد بن بشار، حدثنا عبد الرحمن بن مهدي، حدثنا سفيان الثوري، وهذا أصح من الحديث الأول - يقصد المرفوع - والعمل على هذا عند أهل العلم، وهو قول أحمد وإسحاق. راجع السنن (٤/٤٦ و٤٧) .","vol":"3","page":552},{"text":"<span data-type=\"title\" id=toc-408>الباب الرابع: في حد القذف</span>\n١٨٦٥ - (د) عائشة - ﵂- قالت: «لمَّا نَزَلَ عُذْري قام النبيُّ -ﷺ-[على المِنْبر]، فَذَكَرَ ذلك وتلا، فَلَمَّا نَزَلَ من المنْبَرِ أمَرَ بالرجلَيْنِ والمرأةِ فَضُرِبُوا حَدَّهُمْ» .\nوفي رواية عن محمد بن إسحاق - لم يَذكُر عائشة - قال: «فَأمَرَ برجلين وامرأَةٍ ممَّن تَكلَّم بالفاحِشةِ: حَسَّان بن ثابت، ومِسطَح بن أُثَاثَةَ، قال النُّفَيلي: ويقولون: المرأةُ: حَمْنةُ بنتُ جَحشٍ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٤٧٤) و(٤٤٧٥) في الحدود، باب حد القذف، من حديث محمد بن إسحاق مسندًا ومرسلًا، وقد عنعنه، وهو صدوق يدلس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦.٣٥ و٦١) . وأبو داود (٤٤٧٤) قال: حدثنا قتيبة بن سعيد الثقفي ومالك بن عبد الواحد المسمعي. وابن ماجة (٢٥٦٧) قال: حدثنا محمد بن بشار. والترمذي (٣١٨١) قال: حدثنا محمد بن بشار. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٨٩٨) عن قتيبة.\nأربعتهم (أحمد، وقتيبة، ومالك، ومحمد بن بشار) عن محمد بن أبي عدي، عن محمد بن إسحاق، عن عبد الله بن أبي بكر، عن عمرة، فذكرته.\nوأخرجه أبو داود (٤٤٧٥) قال: حدثنا النفيلي،قال: حدثنا محمد بن سلمة، عن محمد بن إسحاق بهذا الحديث لم يذكر عائشة، قال: فأمر برجلين وامرأة ممن تكلم بالفاحشة: حسان بن ثابت ومسطح بن أثاثة. قال النفيلي: ويقولون: المرأة حمنة بنت جحش.\nقلت: ابن إسحاق يدلس تدليس التسوية، كما حقق ذلك الحافظ بن حجر في المطالب العالية النسخة المسندة - تركيا - حديث الوضوء من مس الفرج. وقد رواه أبو داود من طريقه كما ترى مسندا ومرسلا.","vol":"3","page":552},{"text":"١٨٦٦ - (ط) أبو الزناد -﵀- قال: «جَلَد عمر بنُ عبد العزيز عبدًا في فِرْيةٍ ثمانينَ، قال أبو الزناد: فسألتُ عبدَ الله بن عامرٍ بنِ ربيعةَ عن ذلك؟ فقال: أدركْتُ عمرَ بن الخطاب وعثمانَ بن عفان والخلفاء، هلمَّ جرَّا، فما رأيتُ أحدًا جَلَدَ عَبدًا في فِريةٍ أكَثَرَ من أربعين» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٢٨ في الحدود، باب الحد في القذف والنفي والتعريض، وإسناده صحيح، قال الزرقاني في \" شرح الموطأ \": فدل على أنهم خصصوا بالأحرار، لقوله تعالى: ﴿فعليهن نصف ما على المحصنات من العذاب﴾ والعبد في معنى الأمة بجامع الرق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٦١٠) عن أبي الزناد، فذكره. قلت: وإسناده صحيح.","vol":"3","page":553},{"text":"١٨٦٧ - (ط) عمرة بنت عبد الرحمن -رحمها الله- «أنَّ رَجُلَيْنِ استبَّا في زَمَنِ عمرَ، فقال أَحَدُهُما للآخر: والله ما أبي بزَانٍ، ولا أمِّي بزانيةٍ، فاسْتَشارَ عمرُ في ذلك، فقائل يقول: مَدَحَ أباهُ وأُمَّهُ، وآخرُ يقولُ: قد كان لأبيه وأُمِّهِ مَدْحٌ سِوى هذا (١)، فَجلَدَهُ عُمَرُ ثمانين جلْدَة» .\nأخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n استبَّا: افتعلا من السبّ، وهو الشتمُ.\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": فعدوله إلى هذا في مقام الاستباب دليل على انه عرض بالقذف لمخاطبه.\n(٢) ٢ / ٨٢٩ في الحدود، باب الحد في القذف والنفي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٦١٣) عن أبي الرجال محمد بن عبد الرحمن بن حارثة بن النعمان الأنصاري عن أمه عمرة، فذكره.","vol":"3","page":553},{"text":"١٨٦٨ - (ت) عبد الله بن عباس -﵄- أن رسولَ الله ⦗٥٥٤⦘ ﷺ- قال: «إذا قال رجلٌ لرجلٍ: يا يَهُودِيُّ (١)، فَأضْرِبُوهُ عِشْرينَ، فإن قال له: يا مُخَنَّثُ، فمِثْلُهُ، ومَن وَقَعَ على ذاتِ محْرَمٍ فَاقتلُوهُ، هذا إذا علِمَ» . أخرجه الترمذي (٢) .\n_________\n(١) قال القاري: وفي معناه: يا نصراني ويا كافر.\n(٢) رقم (١٤٦٢) في الحدود، باب ما جاء فيمن يقول لآخر: يا مخنث، وفي سنده إبراهيم بن إسماعيل بن أبي حبيبة الأنصاري، وهو ضعيف، كما قال الحافظ في \" التقريب \"، وقال الترمذي: هذا حديث لا نعرفه إلا من هذا الوجه، وإبراهيم بن إسماعيل يضعف في الحديث، وقد روي عن النبي ﷺ من غير وجه، رواه البراء بن عازب وقرة بن إياس المزني: أن رجلًا تزوج امرأة أبيه فأمر النبي ﷺ بقتله، قال الترمذي: والعمل على هذا عند أصحابنا، قالوا: من أتى ذات محرم وهو يعلم فعليه القتل، وقال أحمد: من تزوج أمه قتل، وقال إسحاق: من وقع على ذات محرم قتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: وفي رواية عبد الرحمن بن إبراهيم: «إذا قال الرجل للرجل: يا مخنث فاجلدوه عشرين، وإذا قال الرجل للرجل: يا لوطي فاجلدوه عشرين» .\nأخرجه ابن ماجة (٢٥٦٨) قال: حدثنا عبد الرحمن بن إبراهيم. والترمذي (١٤٦٢) قال: حدثنا محمد بن رافع.\nكلاهما (عبد الرحمن بن إبراهيم، ومحمد بن رافع) قالا: حدثنا ابن أبي فديك، عن إبراهيم بن إسماعيل بن أبي حبيبة، عن داود بن الحصين، عن عكرمة، فذكره.\nقلت: يصح منه قتل من وقع على ذات محرم وقد مر له شواهد. وفي سند الحديث إبراهيم بن إسماعيل يضعف في الحديث.\nقال أبو عيسى الترمذي: وقد روي عن النبي -ﷺ- من غير وجه، رواه البراء بن عازب وقرة بن إياس المزني. أن رجلا تزوج امرأة أبيه. فذكر الحديث المتقدم، ثم قال: والعمل على هذا عند أصحابنا.","vol":"3","page":553},{"text":"<span data-type=\"title\" id=toc-409>الباب الخامس: في حد السرقة</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-410>الفصل الأول: في موجب القطع</span>\n١٨٦٩ - (خ م ط ت د س) عائشة -﵂- قالت: «لَمْ تُقْطَعُ ⦗٥٥٥⦘ يَدُ سَارقٍ على عهد النبيِّ -ﷺ- في أدنَى من ثَمن المِجَنِّ: تُرسٍ، أَو حَجَفَةٍ، وكان كُلُّ واحدٍ منهما ذَا ثَمنٍ» .\nوفي رواية: «يَدُ السارق لم تُقطَع على عهد النبي -ﷺ- إلا في ثمنِ مِجنٍّ أو حَجَفَةٍ، أو تُرسٍ» .\nوفي رواية: قالت: إنَّ رسولَ الله -ﷺ- قال: «لا تُقْطَعُ يدُ السارقِ إلا في رُبع دِينارٍ» .\nوفي أخرى: قالت: «كان رسولُ الله -ﷺ- يقْطَعُ يَدَ السارقِ في ربْعٍ دِينارٍ فَصاعِدًا» .\nوفي أخرى: «لا تُقطَعُ يَدُ السَّارق إلا في رُبعِ دينَارٍ فَصاعدًا» .\nهذه روايات البخاري ومسلم.\nوللبخاري: أنَّ النبيَّ -ﷺ- قال: «تُقطَعُ في رُبعِ دينار» .\nولمسلم أنَّ رسولَ الله -ﷺ- قال: «لا تُقطَعُ اليدُ إلا في رُبع دينارٍ فما فَوقَهُ» .\nوله في أخرى قالت: «لا تُقْطَعُ يَدُ سَارِقٍ إلا في رُبعِ دينارٍ فصاعدًا» .\nوأخرج الترمذي وأبو داود الرواية الرابعة. ⦗٥٥٦⦘\nوأخرج أبو داود أيضًا الروايةَ السادسة.\nوأخرج النسائي الروايةَ الأولى والرابعةَ والخامسة والسابعة.\nولها أيضًا قالت: «قَطَعَ رسولُ الله -ﷺ- في رُبعِ دِينَارٍ» .\nوفي أخرى: أنَّ رسولَ الله -ﷺ- قال: «لا تُقْطَع اليدُ إلا في ثَمنِ الْمِجَنِّ: ثُلثِ دِينارٍ، أو نِصف دِينارٍ فَصَاعدًا» .\nوفي أخرى: «تُقطَعُ يَدُ السارِقِ في ثَمنِ الْمِجَنِّ، وثَمنُ المِجَنِّ: ربعُ دِينارٍ» .\nوفي أخرى: «تُقْطَعُ اليَدُ في المِجنِّ» .\nوفي إحدى الروايات: أنَّ عُرْوَةَ قال: «وثَمنُ المِجَنِّ: أربعةُ دراهم»\nوأخرجه الموطأ والنسائي أَيضًا قالت: «مَا طالَ عليَّ ومَا نَسِيتُ، القَطْعُ في رُبع دينَارٍ فَصَاعدًا» (١) .\n_________\n(١) أخرجه البخاري ١٢ / ٨٩ في الحدود، باب قول الله تعالى: ﴿والسارق والسارقة فاقطعوا أيديهما﴾، ومسلم رقم (١٦٨٤) في الحدود، باب حد السرقة ونصابها، والموطأ ٢ / ٨٣٢ في الحدود، باب ما يجب فيه القطع، والترمذي رقم (١٤٤٥) في الحدود، باب ما جاء في كم تقطع يد السارق، وأبو داود رقم (٤٣٨٣) و(٤٤٨٤) في الحدود، باب ما يقطع فيه السارق، والنسائي ٨ / ٧٧ و٧٨ و٧٩ و٨٠ و٨١ و٨٢ في السارق، باب ذكر الاختلاف على الزهري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٧٩) قال: حدثنا سفيان، قال: حدثنا الزهري. وأحمد (٦/٣٦) قال: حدثنا سفيان. قال: سمعته من الزهري. وفي (٦/٣٦) قال: حدثنا عتاب. قال: حدثنا عبد الله، يعني ابن المبارك. قال: أخبرنا يونس، عن الزهري. وفي (٦/٨٠) قال: حدثنا هاشم. قال: حدثنا محمد، يعني ابن راشد، عن يحيى بن يحيى الغساني. قال: قدمت المدينة فلقيت أبا بكر بن محمد بن عمرو بن حزم، وهو عامل بالمدينة. قال: أتيت بسارق، فأرسلت إليّ خالتي. وفي (٦/١٦٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري. وفي (٦/٢٤٩) قال: حدثنا عبد الصمد. قال: حدثنا همام. قال: حدثنا يحيى، عن محمد بن عبد الرحمن بن زرارة. وفي (٦/٢٥٢) قال: حدثنا عبد الصمد. قال: حدثنا حرب. قال: حدثنا يحيى. قال: حدثني محمد بن عبد الرحمن الأنصاري. والدارمي (٢٣٠٥) قال: أخبرنا سليمان بن داود الهاشمي. قال: أخبرنا إبراهيم بن سعد، عن الزهري والبخاري (٨/١٩٩) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا إبراهيم بن سعد، عن ابن شهاب. وفي (٨/١٩٩) قال: حدثنا عمران بن ميسرة. قال: حدثنا عبد الوارث. قال: حدثنا الحسين، عن يحيى بن أبي كثير، عن محمد بن عبد الرحمن الأنصاري. ومسلم (٥/١١٢) قال: حدثنا يحيى بن يحيى وإسحاق بن إبراهيم وابن أبي عمر. قال ابن أبي عمر: حدثنا. وقال الآخران: أخبرنا سفيان بن عيينة، عن الزهري. (ح) وحدثنا إسحاق بن إبراهيم وعبد بن حميد، قالا: أخبرنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون. قال: أخبرنا سليمان ابن كثير وإبراهيم بن سعد، عن الزهري. (ح) وحدثنا أبو الطاهر وهارون بن سعيد الأيلي وأحمد بن عيسى. قال أبو الطاهر: أخبرنا. قال الآخران: حدثنا ابن وهب. قال: أخبرني مخرمة، عن أبيه، عن سليمان بن يسار. (ح) وحدثني بشر بن الحكم العبدي. قال: حدثنا عبد العزيز بن محمد، عن يزيد ابن عبد الله بن الهاد، عن أبي بكر بن محمد. (ح) وحدثنا إسحاق بن إبراهيم ومحمد بن المثنى وإسحاق ابن منصور، جميعا عن أبي عامر العقدي. قال: حدثنا عبد الله بن جعفر، من ولد المسور بن مخرمة، عن يزيد بن عبد الله بن الهاد، عن أبي بكر بن محمد. وأبو داود (٤٣٨٣) قال: حدثنا أحمد بن محمد ابن حنبل. قال: حدثنا سفيان، عن الزهري. والترمذي (١٤٤٥) قال: حدثنا علي بن حجر. قال: حدثنا سفيان بن عيينة، عن الزهري. وابن ماجة (٢٥٨٥) قال: حدثنا أبو مروان العثماني. قال: حدثنا إبراهيم بن سعد، عن ابن شهاب. والنسائي (٨/٧٨) قال: أخبرنا محمد بن حاتم. قال: أنبأنا حبان بن موسى. قال: حدثنا عبد الله، عن يونس، عن الزهري. (ح) وأخبرنا الحسن بن محمد. قال: حدثنا عبد الوهاب، عن سعيد، عن معمر، عن الزهري. (ح) وأخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبد الرزاق، عن معمر، عن الزهري. (ح) وأخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن معمر، عن ابن شهاب. (ح) وأخبرنا إسحاق بن إبراهيم وقتيبة بن سعيد، عن سفيان، عن الزهري. وفي (٨/٧٩) قال: أخبرنا الحسن بن محمد. قال: حدثنا عبد الوهاب، عن سعيد، عن يحيى بن سعيد. (ح) وأخبرني يزيد بن محمد بن فضيل. قال: أنبأنا مسلم بن إبراهيم. قال: حدثنا أبان. قال: حدثنا يحيى ابن سعيد. وفي (٨/٧٩) قال: أخبرنا أبو صالح محمد بن زُنبُور. قال: حدثنا ابن أبي حازم، عن يزيد ابن عبد الله، عن أبي بكر بن محمد. وفي (٨/٨٠) قال: أخبرنا أحمد بن عمرو بن السرح. قال: حدثنا ابن وهب. قال: أخبرني عبد الرحمن بن سلمان، عن ابن الهاد، عن أبي بكر بن محمد بن حزم. وفي (٨/٨٠) قال: أخبرني يحيى بن دُرُسْت. قال: حدثنا أبو إسماعيل. قال: حدثنا يحيى بن أبي كثير، أن محمد بن عبد الرحمن حدثه. (ح) وأخبرنا حميد بن مسعدة، قال: حدثنا عبد الوارث. قال: حدثنا حسين، عن يحيى بن أبي كثير، عن محمد بن عبد الرحمن. وفي (٨/٨١) قال: أخبرني أحمد ابن عمرو بن السرح. قال: حدثنا ابن وهب. قال: أخبرني مخرمة، عن أبيه، عن سليمان بن يسار. (ح) وأخبرنا أبو بكر بن إسحاق. قال: حدثني قدامة بن محمد. قال: أخبرني مخرمة بن بكير، عن أبيه. قال: سمعت سليمان بن يسار.\nخمستهم-ابن شهاب الزهري، وأبو بكر بن محمد بن عمرو بن حزم، ومحمد بن عبد الرحمن الأنصاري، وسليمان بن يسار، ويحيى بن سعيد الأنصاري -عن عمرة، فذكرته.\nوأخرجه البخاري (٨/١٩٩) قال: حدثنا إسماعيل بن أبي أويس. ومسلم (٥/١١٢) قال: حدثني أبو الطاهر وحرملة بن يحيى. (ح) وحدثنا الوليد بن شجاع. وأبو داود (٤٣٨٤) قال: حدثنا أحمد بن صالح، ووهب بن بيان (ح) وحدثنا ابن السرح. والنسائي (٨/٧٨) قال: قال الحارث بن مسكين قراءة عليه وأنا أسمع.\nسبعتهم (إسماعيل، وأحمد بن عمرو أبو الطاهر بن السرح، وحرملة بن يحيى، والوليد بن شجاع، وأحمد بن صالح، ووهب بن بيان، والحارث بن مسكين) عن ابن وهب. قال: أخبرني يونس، عن ابن شهاب، عن عروة، وعمرة، فذكراه.\nوأخرجه النسائي (٨/٧٧) قال: أخبرنا قتيبة. قال: حدثنا جعفر بن سليمان، عن حفص بن حسان، عن الزهري، عن عروة، عن عائشة، فذكرته. (ليس فيه عمرة) .\nوأخرجه أحمد (٦/١٠٤) قال: حدثنا أبو سعيد. قال: حدثنا عبد الله بن جعفر. قال: حدثنا يزيد بن عبد الله، عن أبي بكر بن حزم، عن عائشة، فذكرته. (ليس فيه عمرة) .\nوأخرجه مالك «الموطأ» صفحة (٥١٩) عن يحيى بن سعيد. والحميدي (٢٨٠) قال: حدثنا سفيان. قال: وحدثناه أربعة عن عمرة. لم يرفعوه: عبد الله بن أبي بكر ورزيق بن حكيم الأيلي ويحيى بن سعيد وعبد ربه بن سعيد، والزهري. والنسائي (٨/٧٩) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن يحيى بن سعيد. (ح) وأخبرنا محمد بن العلاء، قال: حدثنا ابن إدريس، عن يحيى بن سعيد. (ح) وأخبرنا قتيبة. قال: حدثنا سفيان، عن يحيى بن سعيد وعبد ربه ورزيق صاحب أيلة. (ح) وقال الحارث ابن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم. قال: حدثني مالك، عن يحيى بن سعيد. وفي (٨/٨٠) قال: قال الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم. قال: حدثني مالك، عن عبد الله بن أبي بكر بن محمد.\nخمستهم (يحيى بن سعيد، وعبد الله بن أبي بكر بن محمد، ورزيق بن حكيم، وعبد ربه بن سعيد، والزهري) عن عمرة، عن عائشة، فذكرته. موقوفا.\nلفظ رواية مالك: عن عائشة. قالت: ما طال عليّ ولا نسيت: القطعُ في رُبع دينار فصاعدا.\n- ورواه عن عروة، عن عائشة:\n١ - أخرجه البخاري (٨/٢٠٠) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا عبدة. (ح) وحدثنا عثمان. قال: حدثنا حميد بن عبد الرحمن. (ح) وحدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. (ح) وحدثني يوسف بن موسى. قال: حدثنا أبو أسامة. ومسلم (٥/١١٢) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا حميد بن عبد الرحمن الرؤاسي. وفي (٥/١١٣) قال: حدثنا عثمان بن أبي شيبة. قال: أخبرنا عبدة بن سليمان وحميد بن عبد الرحمن (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الرحيم بن سليمان (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة. والنسائي (٨/٨٢) قال: أخبرنا سويد ابن نصر. قال: أنبأنا عبد الله.\nخمستهم (عبدة بن سليمان، وحميد، وعبد الله بن المبارك، وأبو أسامة، وعبد الرحيم بن سليمان) عن هشام بن عروة.\n٢ - وأخرجه النسائي (٨/٧٧) قال: أنبأنا هارون بن سعيد. قال: حدثني خالد بن نزار. قال: حدثنا القاسم بن مبرور، عن يونس، عن ابن شهاب.\n٣ - وأخرجه النسائي (٨/٨١) قال: أخبرني هارون بن عبد الله. (ح) وأخبرنا أبو بكر بن إسحاق، كلاهما (هارون، وأبو بكر) عن قدامة بن محمد. قال: أخبرني مخرمة بن بكير، عن أبيه. قال: سمعت عثمان بن أبي الوليد.\nثلاثتهم (هشام بن عروة، وابن شهاب، وعثمان بن أبي الوليد) عن عروة بن الزبير، فذكره.\nلفظ رواية ابن شهاب: «أن رسول الله -ﷺ- قال: «لا تقطع اليد إلا في ثمن المِجَنِّ، ثلث دينار» .\nلفظ رواية عثمان بن أبي الوليد: «........... لا تقطع اليد إلا في المجن، أو ثمنه» .\n- وفي رواية عمرة، عن عائشة:\nأخرجه النسائي (٨/٨٠) قال: أخبرني إبراهيم بن يعقوب. قال: حدثنا عبد الله بن يوسف. قال: حدثنا عبد الرحمن بن محمد بن عبد الرحمن بن أبي الرجال، عن أبيه. وفي (٨/٨٠) قال: حدثنا عبيد الله بن سعد بن إبراهيم بن سعد. قال: حدثنا عمي. قال: حدثنا أبي، عن ابن إسحاق، عن يزيد بن أبي حبيب، أن بكير بن عبد الله بن ألأشج حدثه، أن سليمان بن يسار حدثه.\nكلاهما -محمد بن عبد الرحمن بن أبي الرجال، وسليمان بن يسار - عن عمرة بنت عبد الرحمن، فذكرته.\n- وفي رواية امرأة عن عكرمة أن عائشة أم المؤمنين أخبرتها، أن رسول الله -ﷺ- قال: «تُقْطَعُ اليدُ في المِجَنِّ» .\nأخرجه النسائي (٨/٨٠) قال: أخبرنا أبو بكر محمد بن إسماعيل الطبراني، قال: حدثنا عبد الرحمن بن بحر أبو علي، قال: حدثنا مبارك بن سعيد، عن يحيى بن أبي كثير. قال: حدثني عكرمة، أن امرأته أخبرته، فذكرته.","vol":"3","page":554},{"text":"١٨٧٠ - (خ م ط ت د س) عبد الله بن عمر -﵄- «أنَّ رسولَ الله -ﷺ- قَطَعَ سَارقًا في مجَنٍّ، قيمتُه ثلاثةُ دراهم» . ⦗٥٥٧⦘\nوفي رواية: «ثَمَنُهُ» . أخرجه الجماعة.\nوفي أخرى لأبي داود: «أَنَّ النبي -ﷺ- قَطَعَ يَدَ رجلٍ سَرَقَ تُرسًا من صُفَّةِ النِّساءِ، ثَمَنُهُ ثلاثَةُ دراهم» .\nوفي أخرى للنسائي: «قِيمَتُهُ خمسةُ دراهم» . والصواب: «ثلاثةُ دراهم» (١) .\n_________\n(١) أخرجه البخاري ١٢ / ٩٣ و٩٤ في الحدود، باب قول الله تعالى: ﴿والسارق والسارقة فاقطعوا أيديهما﴾، ومسلم رقم (١٦٨٦) في الحدود، باب حد السرقة ونصابها، والموطأ ٢ / ٨٣١ في الحدود، باب ما يجب فيه القطع، والترمذي رقم (١٤٤٦) في الحدود، باب ما جاء في كم تقطع يد السارق، وأبو داود رقم (٤٣٨٥) في الحدود، باب ما يقطع فيه السارق، والنسائي ٨ / ٧٦ في السارق، باب القدر الذي إذا سرقه السارق قطعت يده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٥١٩) . وأحمد (٢/٦) (٤٥٠٣) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٢/٥٤) (٥١٥٧) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٦٤) (٥٣١٠) قال: حدثنا عبد الرحمن، عن مالك. وفي (٢/٨٠) (٥٥١٧) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان، عن أيوب السختياني، وأيوب بن موسى، وإسماعيل بن أمية. وفي (٢/٨٢) (٥٥٤٣) قال: حدثنا محمد ابن عبد الرحمن، قال: حدثنا أيوب. وفي (٢/١٤٣) (٦٢٩٣) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. وفي (٢/١٤٥) (٦٣١٧) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني إسماعيل ابن أمية، وعبيد الله، وموسى بن عقبة. والبخاري (٨/٢٠٠) قال: حدثنا إسماعيل، قال: حدثني مالك بن أنس (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا جويرية. (ح) وحدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله. (ح) وحدثني إبراهيم بن المنذر، قال: حدثنا أبو ضمرة، قال: حدثنا موسى بن عقبة. ومسلم (٥/١١٣) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا قتيبة بن سعيد، وابن رمح، عن الليث بن سعد. (ح) وحدثنا زهير بن حرب، وبن المثنى، قالا: حدثنا يحيى، وهو القطان (ح) وحدثن ابن نمير، قال: حدثنا أبي (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي ابن مسهر. كلاهما عن عبيد الله (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل - يعني ابن علية - (ح) وحدثنا أبو الربيع، وأبو كامل، قالا: حدثنا حماد (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن أيوب السختياني، وأيوب بن موسى، وإسماعيل بن أمية (ح) وحدثني عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو نعيم، قال: حدثنا سفيان، عن أيوب، وإسماعيل بن أمية، وعبيد الله، وموسى بن عقبة (ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني إسماعيل بن أمية. (ح) وحدثني أبو الطاهر، قال: أخبرنا ابن وهب، عن حنظلة بن أبي سفيان الجمحي، وعبد الله بن عمر، ومالك بن أنس، وأسامة بن زيد الليثي. وأبو داود (٤٣٨٥) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا ملك. وفي (٤٣٨٦) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني إسماعيل بن أمية. وابن ماجة (٢٥٨٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر، عن عبيد الله. والترمذي (١٤٤٦) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائى (٨/٧٦) قال: أخبرنا عبد الحميد بن محمد، قال: حدثنا مخلد، قال: حدثنا حنظلة. (ح) وأخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: حدثنا حنظلة. (ح) وأخبرنا قتيبة، عن مالك. (ح) وأخبرنا يوسف بن سعيد، قال: حدثنا حجاج، عن ابن جريج، قال: حدثنا أبو نعيم، عن سفيان، عن أيوب، وإسماعيل بن أمية، وعبيد الله، وموسى ابن عقبة. والنسائي أيضا «تحفة الأشراف» (٧٥٤٥) عن زياد بن أيوب، عن إسماعيل بن علية، عن أيوب.\nجميعهم (مالك، وأيوب السختياني، وعبيد الله بن عمر، وأيوب بن موسى، وإسماعيل بن أمية، وموسى بن عقبة، وجويرية بنت أسماء، والليث بن سعد، وحنظلة بن أبي سفيان، وعبد الله بن عمر، وأسامة بن زيد) عن نافع، فذكره.\nلفظ رواية إسماعيل بن أمية: «أن النبي -ﷺ- قطع بيد سارق، سرق تُرْسا من صفة النساء، ثمنه ثلاثة دراهم» .\nفي رواية مخلد بن يزيد، عن حنظلة: «....... قيمته خمسة دراهم» وذ كر النسائي بعده رواية «ثلاثة دراهم» وقال: هذا الصواب.","vol":"3","page":556},{"text":"١٨٧١ - (س) أنس بن مالك - ﵁ - قال: «قَطعَ أَبو بكرٍ في مِجَنٍّ قِيمَتُهُ خمسةُ دراهم» . وفي رواية قال: «قطعَ رسولُ الله -ﷺ-» .\nقال النسائي: والصواب الأول. أخرجه النسائي (١) .\n_________\n(١) ٨/ ٧٧ في السارق، باب القدر الذي إذا سرقه السارق قطعت يده، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموقوف أصح من هذ االطريق:أخرجه النسائي (٨/٧٧) قال: أخبرنا عبد الله بن الصباح، قال: ثنا أبو علي الحنفي، قال: ثنا هشام، عن قتادة، فذكره.","vol":"3","page":557},{"text":"١٨٧٢ - (د س) عبد الله بن عباس -﵄- أنَّ رسولَ الله -ﷺ- «أوَّلُ مَنْ قَطعَ في مِجَنٍّ قيمتُه دينارٌ، أَو عشرةُ دراهم» . هذه رواية أبي داود. ⦗٥٥٨⦘\nوفي رواية النسائي عن عطاء مرسلًا قال: «أدْنَى ما يُقْطَعُ فيه: ثَمَنُ المِجَنِّ، قال: وثَمَنُ المِجَنِّ عشرةُ دراهم» .\nوفي أخرى مسندًا، قال: «كان ثمنُ المِجَنِّ على عهد رسولِ الله -ﷺ- يُقَوَّمُ عَشْرَةَ دراهم» (١) .\n_________\n(١) أخرجه أبو داود رقم (٤٣٨٧) في الحدود، باب ما يقطع فيه السارق، والنسائي ٨ / ٨٣ في كتاب قطع السارق، باب القدر الذي إذا سرق قطعت يده، وفيه عنعنة محمد بن إسحاق، ولكن للحديث شواهد بمعناه، منها حديث عمرو بن شعيب الذي سيأتي رقم (١٨٧٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه عن ابن عباس عطاء. أخرجه أبو داود (٤٣٨٧) قال: حدثنا عثمان بن أبي شيبة، ومحمد بن أبي السري العسقلاني، وهذا لفظه، وهو أتم، قالا: حدثنا ابن نمير، عن محمد بن إسحاق، عن أيوب ابن موسى، عن عطاء، فذكره.\n- ورواه عنه أيضا باللفظ الثاني:\nأخرجه النسائي (٨/٨٣) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثنا عمرو بن شعيب. (ح) وأخبرنا يحيى بن موسى البلخي، قال: حدثنا ابن نمير، قال: حدثنا محمد بن إسحاق، عن أيوب بن موسى.\nكلاهما (عمرو بن شعيب، وأيوب بن موسى) عن عطاء بن أبي رباح، فذكره.\nأخرجه النسائي (٨/٨٣) قال: أخبرني محمد بن وهب، قال: حدثنا محمد بن سلمة، قال: حدثني ابن إسحاق، عن أيوب بن موسى، عن عطاء، مرسل.\nوأخرجه النسائي (٨/٨٣) قال: أخبرني حميد بن مسعدة، عن سفيان، وهو ابن حبيب، عن العرزمي، وهو عبد الملك بن أبي سليمان، عن عطاء، قوله.","vol":"3","page":557},{"text":"١٨٧٣ - (ط) عمرة بنت عبد الرحمن -رحمها الله- قالت: «إنَّ سارقًا سَرَق في زمن عثمانَ بن عفان أُتْرُجَّةً، فَأمَرَ بها عثمانُ أن تُقَوَّمَ، فَقُوِّمَتْ بثلاثة دراهم من صَرْفِ اثْني عَشْرَ درهمًا بدينارٍ، فَقطعَ عثمان يَدَهُ» . أخرجه الموطأ (١) .\n_________\n(١) ٢/ ٨٣٢ في كتاب قطع السارق، باب ما يجب فيه القطع، وإسناده صحيح إلى عمرة بنت عبد الرحمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٦١٨) عن عبد الله بن أبي بكر، عن أبيه عن عمرة، فذكرته. إسناده صحيح.","vol":"3","page":558},{"text":"١٨٧٤ - (س) عبد الله بن مسعود - ﵁ - «أنَّ النبيَّ -ﷺ- قطع في قيمةِ خمسةِ دراهم» .أخرجه النسائي (١) .\n_________\n(١) ٨ / ٨٢ في كتاب قطع السارق، باب القدر الذي إذا سرقه السارق قطعت يده، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:أخرجه النسائي (٨/٨٢) قال: أخبرنا محمد بن المثنى، قال: ثنا عبد الرحمن، عن سفيان، عن عيسى، عن الشعبي، فذكره.\nانظر مراسيل أبي داود (٢١٣) ط/ المعرفة.","vol":"3","page":558},{"text":"١٨٧٥ - (س) أيمن بن أم أيمن الحبشية -﵄- قال: «لم يقطع النبيُّ -ﷺ- السارق إلا في ثَمَنِ المِجَنِّ، وثمنُ المِجَنِّ يومئذٍ دينارٌ» . ⦗٥٥٩⦘\nوفي رواية: «عشرةُ دراهم» .\nوفي أخرى: «أقَلّ من ثَمنِ المِجَنِّ» ولم يُعينِّنهُ.\nأخرجه النسائي، وقال: وأيمنُ ما أحسِبُ أنَّ لحديثه صِحةً (١) .\n_________\n(١) ٨ / ٨٢ في كتاب قطع السارق، باب القدر الذي إذا سرقه السارق قطعت يده، وهو مرسل، ولكن يشهد له حديث ابن عباس الذي تقدم رقم (١٨٧٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه النسائي (٨/٨٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا معاوية، قال: حدثنا سفيان عن منصور، عن مجاهد، عن عطاء، فذكره.\nوأخرجه النسائي أيضا (٨/٨٢) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن منصور، عن مجاهد، عن أيمن. (لم يذكر عطاء) .\nوأخرجه النسائى أيضا (٨/٨٢) قال: أخبرنا أبو الأزهر النيسابوري، قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان، عن منصور، عن الحكم، عن مجاهد، عن أيمن.\nوأخرجه النسائي (٨/٨٣) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الله بن داود، عن علي بن صالح، عن منصور، عن الحكم، عن مجاهد، وعطاء، فذكراه.\nوأخرجه النسائي (٨/٨٣) قال: أخبرنا هارون بن عبد الله، قال: حدثنا الأسود بن عامر، قال: أنبأنا الحسن بن حي، عن منصور، عن الحكم، عن عطاء ومجاهد، عن أيمن. (ولم يرفعه) .\nوأخرجه النسائي (٨/٨٣) قال: أخبرنا علي بن حجر. قال: أنبأنا شريك، عن منصور عن عطاء ومجاهد، عن أيمن بن أم أيمن يرفعه. فذكره.\nوأخرجه النسائي (٨/٨٣) قال: أخبرنا قتيبة، قال: حدثنا جرير، عن منصور، عن عطاء ومجاهد. عن أيمن، قوله.","vol":"3","page":558},{"text":"١٨٧٦ - (س) عمرو بن شعيب -﵀- عن أبيه عن جده، قال: «كان ثَمن المِجَنِّ على عهد رسولِ الله -ﷺ- عشرةَ دراهم» .\nأخرجه النسائي (١) .\n_________\n(١) ٨ / ٨٤ في السارق، باب القدر الذي إذا سرقه السارق قطعت يده، وفيه عنعنة ابن إسحاق، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨٠) (٦٦٨٧) . والنسائي (٨/٨٤) قال: أخبرنا خلاد بن أسلم.\nكلاهما (أحمد بن حنبل، وخلاد) عن عبد الله بن إدريس، عن محمد بن إسحاق، عن عمرو بن شعيب، عن أبيه، فذكره.\nقلت: ابن إسحاق يدلس، وقد عنعن في الإسناد.","vol":"3","page":559},{"text":"١٨٧٧ - (خ م س) أبو هريرة - ﵁ - أَنَّ رسولَ الله -ﷺ- قال: «لَعَنَ الله السَّارِق يَسْرِقُ البَيْضَةَ فَتُقْطَع يَدهُ، ويسرق الحبْلَ فَتُقطع يده» .\nقال الأعمش: «كانوا يَرونَ أنه بيَضُ الحديد، وإن منَ الحِبال ما يساوي دراهم» . أخرجه البخاري ومسلم والنسائي (١) . ⦗٥٦٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَيضة): إن أريد بالبيضة بيضة الدجاجة، فالإجماع على ترك قطع سارقها ينافيه، وإن أريد به الخوذة، فإن ثمنها يبلغ أكثر من نصاب القطع.\n_________\n(١) أخرجه البخاري ١٢ / ٩٤ في الحدود، باب قول الله تعالى: ﴿والسارق والسارقة فاقطعوا أيديهما﴾، وباب لعن السارق إذا لم يسم، ومسلم رقم (١٦٨٧) في الحدود، باب حد السرقة ونصابها، والنسائي ٨ / ٦٥ في السارق، باب تعظيم السرقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥٣) قال: حدثنا أبو معاوية. والبخاري (٨/١٩٨) قال: حدثنا عمر ابن حفص بن غياث، قال: حدثني أبي. وفي (٨/٢٠٠) قال: حدثنا موسى بن إسماعيل. قال: حدثنا عبد الواحد. ومسلم (٥/١١٣) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب. قالا: حدثنا أبومعاوية. (ح) وحدثنا عمرو الناقد وإسحاق بن إبراهيم وعلي بن خشرم. كلهم عن عيسى بن يونس. وابن ماجة (٢٥٨٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية. والنسائي (٨/٦٥) قال: أخبرنا محمد بن عبد الله بن المبارك المخرمي. قال: حدثناأبو معاوية. (ح) وأنبأنا أحمد بن حرب، عن أبي معاوية.\nأربعتهم -أبو معاوية، وحفص بن غياث، وعبد الواحد بن زياد، وعيسى- عن الأعمش، عن أبي صالح، فذكره.\nفي روايتي حفص بن غياث وعبد الواحد، قال الأعمش: سمعت أبا صالح.","vol":"3","page":559},{"text":"١٨٧٨ - (د س) أبو أمية المخزومي - ﵁ - «أَنَّ رسولَ الله -ﷺ- أُتيَ بِلِصٍّ قد اعتَرَفَ اعْتِراَفًا، ولم يُوجَد معه متاعٌ، فقال [له] رسولُ الله -ﷺ-: مَا إخَالُكَ سَرَقتَ؟ فقال: بَلى، فَأعَادَ عليه مَرَّتينِ - أو ثلاثًا - كُلُّ ذلك يَعتَرِفُ، فَأَمَرَ بِهِ فَقُطِعَ، وجِيءَ به، فقال له رسولُ الله -ﷺ-: اسْتغفِرِ الله وتُبْ إليه، فقال الرجل: أَستغفرُ الله وأتوبُ إليه، فقال رسولُ الله: اللَّهُمَّ تُبْ عليه - ثلاثًا» . هذه رواية أبي داود.\nوعند النسائي مِثْلُهُ، ولم يقل: «فأعاد مرَّتين - أو ثلاثًا»، ولا قال في الآخر «ثلاثًا» (١) .\n_________\n(١) أخرجه أبو داود رقم (٤٣٨٠) في الحدود، باب في التلقين في الحد، والنسائي ٨ / ٦٧ في السارق، باب تلقين السارق، وفي سنده إسحاق بن عبد الله بن أبي طلحة، لم يوثقه غير ابن حبان وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٩٣) قال: حدثنا بهز. والدارمي (٢٣٠٨) قال: أخبرنا حجاج بن منهال. وأبو داود (٤٣٨٠) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٢٥٩٧) قال: حدثنا هشام بن عمار، قال: حدثنا سعيد بن يحيى، والنسائي (٨/٦٧) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله بن المبارك.\nخمستهم - بهز، وحجاج، وموسى بن إسماعيل، وسعيد بن يحيى، وابن المبارك - عن حماد بن سلمة، عن إسحاق بن عبد الله بن أبي طلحة، عن أبي المنذر مولى أبي ذر، فذكره.\nقال أبو داود: رواه عمرو بن عاصم، عن همام، عن إسحاق بن عبد الله، عن أبي أمية رجل من الأنصار، عن النبي -ﷺ-.\nقلت: مداره على إسحاق بن عبد الله بن أبي طلحة، تفرد ابن حبان بتوثيقه.","vol":"3","page":560},{"text":"١٨٧٩ - (خ م ت د س) عائشة -﵂- قالت: «إنَّ قُرَيشًا أَهَمَّهُمْ شَأنُ المرأَةِ المَخزوميَّةِ التي سَرَقَتْ، فقالوا: مَنْ يُكلّمُ فيها رسولَ الله -ﷺ-؟ فقالوا: ومَنْ يَجترئُ عليه إلا أُسامَةُ بن زَيدٍ، حِبُّ رسولِ الله -ﷺ-؟ فَكلَّمَهُ أُسَامَةُ، فقال رسولُ الله -ﷺ-: أتَشفَعُ في حدٍّ مِنْ حُدودِ الله؟ ثم قام فَاخْتطَبَ، ثم قال: إنَّما أَهلك الذين قبلكم: أنَّهمْ كانوا إذا سَرقَ فيهم الشَّريفُ تَرَكُوه، وإذا سَرَقَ فيهم الضعيف أقاموا عليه الحدّ. وَأيْمُ الله لَوْ أنَّ فاطمةَ بنْتَ محمدٍ سَرَقَت لقطعتُ يَدَهَا» .\nوفي أخرى نحوه بمعناه، وفيه: «أنَّ بني إسرائيل كان إذا سَرَقَ فيهم الشريفُ تَرَكوهُ» .\nوفي أخرى: «أَنَّ قُريشًا أهَمَّهمْ شَأْنُ المرأَة التي سَرَقَتْ في غَزْوَةِ الفتح»، وفيه: «أنَّ أُسَامَةَ كَلَّمَهُ، فَتلَّونَ وجهُ رسولِ الله -ﷺ-، فقال: أتشفَعُ في حَدٍّ من حُدودِ الله؟ فقال أُسَامَةُ: استَغفِرْ لي يا رسولُ الله، فلما كان بالعَشيِّ قَامَ فَاخْتَطَبَ، فَأثْنى على الله بما هو أهْلُهُ، ثم قال: أمَّا بعدُ، فإنما هَلَكَ الَّذين من قَبلكُمْ ... ثم ذكر الحديث، وقال في آخره: ثم أمَرَ بتلك المرأةِ التي سَرقَتْ فَقُطِعَتْ يَدُها، قالت عائشةُ: فَحَسُنَتْ تَوْبَتُها بعدُ وتَزوَّجَتْ، وكانَتْ تَأْتي بعد ذلك فَأرفَعُ حاجَتَها إلى رسولِ الله -ﷺ-» . هذه روايات البخاري ومسلم. ⦗٥٦٢⦘\nولمسلم أيضًا: قالت: «كانَتِ امْرَأةٌ مَخْزُوميَّةٌ تَستعيرُ المتاعَ وتَجْحدُهُ، فَأَمَرَ النبيُّ -ﷺ- بقطع يدِها (١)، فأَتى أهْلُها أُسَامَةَ فَكلَّمُوهُ، فَكَلَّمَ رسولَ الله -ﷺ- فيها» . قال: ثُمَّ ذكر الحديث بنحو ما تقدَّمَ.\nوأخرج الترمذي الرواية الأولى.\nوأخرج أبو داود الرواية الأولى والثالثةَ والرابعةَ.\nوله في أخرى: قالت: «اسْتَعارَتْ امْرَأَة - يعني: حُليًّا - على أَلسنةِ أُنَاسٍ يُعْرَفُونَ ولا تُعْرَفُ هِيَ، فَبَاعَتْهُ، فَأُخِذَتْ، فأُتيَ بها إلى رسولِ الله -ﷺ-، فَأمَرَ بِقَطْع يَدِها، وهي التي شَفَعَ فيها أُسَامَةُ بْنُ زيدٍ، وقال فيها رسولُ الله -ﷺ- ما قال» .\nوأخرج النسائي الرواية الأولى.\nوله في أخرى بنحو من هذه الروايات، وقال: إن رسولَ الله -ﷺ ⦗٥٦٣⦘ قال لأُسامةَ: «إنَّ بني إسْرائِيلَ هَلَكُوا بِمثلِ هذا، كانُوا إذا سَرَقَ فيهم الشريفُ تَركْوهُ.. الحديث» .\nوفي أخرى له بنحو ذلك، وفيه قول عائشةَ عن توبتها، ورفعِها حَاجَتها إلى رسول الله -ﷺ-.\nوله في أخرى نحو رواية أبي داود الأولى، وفيها: «فَبَاعته وأخَذَتْ ثمَنَهُ، فَأُتِيَ بها رسولُ الله -ﷺ-، فَسعَى أهلُها إلى أُسَامَةَ بن زَيْدٍ، فَكلَّمَ رسولَ الله -ﷺ- فيها، فَتَلَوَّنَ وَجْهُ رسولِ الله -ﷺ- وهو يُكلِّمُهُ، فقال أُسَامةُ: اسْتغْفِر لي يا رسول الله» .\nوذكر الحديث والخُطبةَ وما قال النبيُّ -ﷺ- كما سبق، وقال في آخرها: «ثُمَّ قَطعَ تلكَ المرأَةَ» (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": قال العلماء: المراد: أنها قطعت بالسرقة، وإنما ذكرت العارية تعريفًا لها ووصفًا لها، لا لأنها سبب القطع، وقد ذكر مسلم هذا الحديث في سائر الطرق المصرحة بأنها سرقت وقطعت بسبب السرقة، فيتعين حمل هذه الرواية على ذلك، جمعًا بين الروايات، فإنها قضية واحدة، مع أن جماعة من الأئمة قالوا: هذه الرواية شاذة، فإنها مخالفة لجماهير الرواة، والشاذة لا يعمل بها، قال العلماء: وإنما لم تذكر السرقة في هذه الرواية؛ لأن المقصود منها عند الراوي ذكر منع الشفاعة في الحدود، لا الإخبار عن السرقة. قال جماهير العلماء وفقهاء الأمصار: لا قطع على من جحد العارية، وتأولوا هذا الحديث بنحو ما ذكرته، وقال أحمد وإسحاق: يجب القطع في ذلك.\n(٢) أخرجه البخاري ١٢ / ٧٦ في الحدود، باب إقامة الحدود على الشريف والوضيع، وباب كراهية الشفاعة في الحد إذا رفع إلى السلطان، وباب توبة السارق، وفي الشهادات، باب شهادة القاذف والسارق والزاني، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، وفي فضائل أصحاب النبي ﷺ، باب ذكر أسامة بن زيد، وفي المغازي، باب مقام النبي ﷺ بمكة زمن الفتح، ومسلم رقم (١٦٨٨) في الحدود، باب قطع السارق الشريف وغيره، والترمذي رقم (١٤٣٠) في الحدود، باب ما جاء في كراهية أن يشفع في الحدود، وأبو داود رقم (٤٣٧٣) و(٤٣٧٤) في الحدود، باب في الحد يشفع فيه،\nوالنسائي ٨ / ٧٤ و٧٥ في السارق، باب ما يكون حرزًا وما لا يكون.\nقال الحافظ في \" الفتح \" ١٢ / ٨٥ ما ملخصه: وفي هذا الحديث من الفوائد: منع الشفاعة في الحدود، وفيه دخول النساء مع الرجال في حديث السرقة. وفيه قبول توبة السارق، ومنقبة لأسامة. وفيه ⦗٥٦٤⦘ ما يدل على أن فاطمة ﵍ عند أبيها ﷺ في أعظم المنازل، وفيه ترك المحاباة في إقامة الحد على من وجب عليه ولو كان ولدًا أو قريبًا أو كبير القدر، والتشديد في ذلك والإنكار على من رخص فيه أو تعرض للشفاعة فيمن وجب عليه، وفيه جواز ضرب المثل بالكبير القدر للمبالغة في الزجر عن الفعل، ومراتب ذلك مختلفة، وفيه جواز التوجع لمن أقيم عليه الحد بعد إقامته عليه، وفيه الاعتبار بأحوال من مضى من الأمم ولاسيما من خالف أمر الشرع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤١) قال: حدثنا سفيان، عن أيوب بن موسى. وفي (٦/١٦٢) قال: حدثنا عبد الرزاق: قال: حدثنا معمر. والدارمي (٢٣٠٧) قال: أخبرنا أحمد بن عبد الله. قال: حدثنا الليث. والبخاري (٤/٢١٣) و(٥/٢٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. وفي (٥/٢٩) قال: حدثنا علي. قال: حدثنا سفيان. قال: ذهبت أسأل الزهري عن حديث المخزومية فصاح بي. قلت لسفيان: فلم تحتمله عن أحد؟ قال: وجدته في كتاب كان كتبه أيوب بن موسى. وفي (٨/١٩٩) قال: حدثنا أبو الوليد. قال: حدثنا الليث. (ح) وحدثنا سعيد بن سليمان. قال: حدثنا الليث. وفي (٨/٢٠١) قال: حدثنا إسماعيل بن عبد الله. قال: حدثني ابن وهب، عن يونس. ومسلم (٥/١١٤) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح، قال: أخبرنا الليث. (ح) وحدثني أبو الطاهر، وحرملة بن يحيى. قالا: أخبرنا ابن وهب. قال: أخبرني يونس بن يزيد. وفي (٥/١١٥) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وأبو داود (٤٣٧٣) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الهمداني. قال: حدثني الليث (ح) وحدثنا قتيبة بن سعيد الثقفي. قال: حدثنا الليث. وفي (٤٣٧٤ و٤٣٩٧) قال: حدثنا عباس بن عبد العظيم ومحمد بن يحيى. قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٤٣٩٦) قال: حدثنا محمد بن يحيى بن فارس. قال: حدثنا أبو صالح، عن الليث. قال: حدثني يونس. وابن ماجة (٢٥٤٧) قال: حدثنا محمد بن رمح المصري. قال: أنبأنا الليث بن سعد. والترمذي (١٤٣٠) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (٨/٧٢) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا سفيان. قال: كانت مخزومية تستعير متاعا وتجحده، فرفعت إلى رسول الله -ﷺ- وكلم فيها. فقال: لو كانت فاطمة لقطعت يدها.. قيل لسفيان: مَن ذكره؟ قال: أيوب بن موسى. (ح) وأخبرنا محمد بن منصور. قال: حدثنا سفيان، عن أيوب بن موسى. (ح) وأخبرنا رزق الله بن موسى. قال: حدثنا سفيان، عن أيوب بن موسى. وفي (٨/٧٣) قال: أخبرنا عمران بن بكار. قال: حدثنا بشر بن شعيب. قال: أخبرني أبي. (ح) وأخبرنا قتيبة. قال: حدثنا الليث. وفي (٨/٧٤) قال: أخبرنا أبو بكر بن إسحاق. قال: حدثنا أبو الجواب. قال: حدثنا عمار بن رزيق، عن محمد بن عبد الرحمن بن أبي ليلى، عن إسماعيل بن أمية. (ح) وأخبرني محمد بن جبلة. قال: حدثنا محمد بن موسى بن عين. قال: حدثنا أبي. عن إسحاق بن راشد. (ح) وقال الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن وهب. قال: أخبرني يونس.\nسبعتهم- أيوب بن موسى، ومعمر، والليث بن سعد، ويونس بن يزيد، وشعيب بن أبي حمزة، وإسماعيل بن أمية، وإسحاق بن راشد - عن الزهري، عن عروة بن الزبير، فذكره.\nوأخرجه النسائي (٨/٧٢) قال: أخبرنا علي بن سعيد بن مسروق. قال: حدثنا يحيى بن زكريا بن أبي زائدة، عن سفيان بن عيينة، عن الزهري عن عروة، فذكره. ليس فيه «أيوب بن موسى» .\nوأخرجه البخاري (٣/٢٢٣) قال: حدثنا إسماعيل. قال: حدثني ابن وهب. وفي (٥/١٩٢) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. والنسائي (٨/٧٥) قال: أخبرنا سويد، قال: أنبأنا عبد الله.\nكلاهما - ابن وهب، وعبد الله بن المبارك - عن يونس، عن الزهري، قال: أخبرني عروة بن الزبير، أن امرأة سرقت في عهد رسول الله -ﷺ- في غزوة الفتح، ففزع قومها إلى أسامة بن زيد يستشفعونه، فذكره. وقال في آخره: قالت عائشة: فكانت تأتي بعد ذلك فأرفع حاجتها إلى رسول الله -ﷺ-.","vol":"3","page":561},{"text":"١٨٨٠ - (د س) عبد الله بن عمر بن الخطاب -﵄- «أَنَّ امرأَةً مَخْزَّومِيَّة كانت تَستَعِيرُ المتَاعَ وتَجحَدُهُ، فأمر النبي -ﷺ- بها فَقُطِعَتْ يَدُهَا» .\nقال أَبو داود: رواه جُويرَيةُ عن نافعٍ عن ابن عمر، أَو عن صَفِيَّةَ بنتِ أبي عُبَيْدٍ، وزاد فيه: «وأنَّ النبيَّ -ﷺ- قام خطيبًا، فقال: هل من امرأةٍ تائبةٍ إلى الله ورسوله؟ - ثلاثَ مَراتٍ - وتلك شاهدةٌ، فلم تَقُمْ ولم تَتكلَّمْ» .\nوفي رواية عن نافعٍ عن صَفِيَّةَ بنتِ أبي عُبَيدٍ قال فيه: «فَشُهِدَ عليها» . هذه رواية أبي داود.\nوفي رواية النسائي: «كانَتْ تَستَعيرُ مَتاعًا على ألسنةِ جَارَاتِها فَتَجحَدُهُ» .\nوفي أخرى: «كانت تَسْتَعيرُ الحُليَّ لِلنَّاسِ ثم تُمسكُهُ، فقال رسُولُ الله -ﷺ-: لِتَتُبْ هذه المرأَةُ إلى الله ورسولُه، وتَرُدَّ مَا تأخُذُ على ⦗٥٦٥⦘ القومِ، ثم قال رسولُ الله -ﷺ-: قُم يا بلالُ فَخُذ بِيدِها فاقطعها» .\nوفي رواية: «أَن امرأَة كانت تَسْتعِيرُ الْحُليَّ في زَمان رسول الله -ﷺ-، فَاستَعارَتْ من ذلك حُليًّا، فَجمَعَتْهُ ثُمَّ أَمْسَكتْهُ، فقال رسولُ الله -ﷺ-: لِتَتُبْ هذه المرأَة وتُؤدِّي ما عِنْدَهَا - مِرارًا - فلم تَفْعَل، فَأمَرَ بها فَقُطِعَتْ» (١) .\n_________\n(١) أخرجه أبو داود رقم (٤٣٩٥) في الحدود، باب في القطع في العارية إذا جحدت، والنسائي ٨ / ٧٠ في السارق، باب ما يكون حرزًا وما لا يكون، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٥١) (٦٣٨٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب، وأبو داود (٤٣٩٥) قال: حدثنا الحسن بن علي، ومخلد بن خالد. قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب. والنسائي (٨/٧٠ و٧١) قال: أخبرنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر، عن أيوب. (ح) وأخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق، قال: أنبأنا معمر، عن أيوب (ح) وأخبرنا عثمان بن عبد الله، قال: حدثني الحسن بن حماد، قال: حدثنا عمرو بن هاشم الجنبي أبو مالك، عن عبيد الله بن عمر.\nكلاهما - أيوب، وعبيد الله - عن نافع، فذكره.\nأخرجه النسائي (٨/٧١) قال: أخبرني محمد بن الخليل، عن شعيب بن إسحاق، عن عبيد الله، عن نافع، أن امرأة كانت تستعير الحلي في زمان رسول الله -ﷺ-......... الحديث. «مرسل» .","vol":"3","page":564},{"text":"١٨٨١ - (س) سعيد بن المسيب -﵀-: «أن امرأَة من بني مَخْزُومٍ استعارَتْ حُلِيًا على لسانِ أُنَاسٍ، فَجحدَتْهُ، فأمر بها النبيُّ -ﷺ- فَقُطِعَتْ» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٧١ في السارق، باب ما يكون حرزًا وما لا يكون، وهو مرسل، ولكن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:أخرجه النسائي (٨/٧١ و٧٢) قال: أخبرنا محمد بن المثنى. قال: ثنا معاذ بن هشام. قال: حدثني أبي عن قتادة عن سعيد بن يزيد عن سعيد بن المسيب. مرسلا.","vol":"3","page":565},{"text":"<span data-type=\"title\" id=toc-411>الفصل الثاني: فيما لا يوجب القطع</span>\n١٨٨٢ - (ت د س) عبد الله بن عمرو بن العاص -﵄- «أن رسولَ الله -ﷺ- سُئِلَ عن الثَّمرِ المُعَلَّقِ؟ فقال: من أَصَابَ بفِيهِ من ⦗٥٦٦⦘ ذي حاجةٍ، غَيْرَ مُتخِذٍ خُبنة، فلا شيءَ عليه» . هذه رواية الترمذي.\nوزاد أبو داود والنسائي: «وَمَنْ خَرَجَ منه بشيءٍ فَعَليهِ غَرامَةُ مثلِهِ والعُقُوبةُ، ومَنْ سَرَق منه شَيْئًا بعد أَنْ يُؤوِيهِ الْجَرينُ فَبَلَغَ ثَمَنَ المِجَنِّ فَعليهِ القطْعُ، ومَن سَرَقَ دون ذلك فعليه غَرامَةُ مِثْلَيْه والعقوبةُ» .\nوفي أخرى للنسائي قال: «سُئِلَ رسولُ الله -ﷺ-: في كْم تُقْطَعُ اليَد؟ قال: لا تُقطعُ في ثَمرٍ مَعَلَّقٍ، فإذا ضمَّهُ الْجَرينُ قُطِعتْ في ثَمَنِ المِجَنِّ، ولا تُقْطَعُ في حَريسةِ الْجبلِ، فإذا ضَمَّهَا المُراحُ قُطعَت في ثَمَنِ المِجَنِّ» .\nوفي أخرى له: «أن رجلًا من مُزيَنَةَ أَتى رسولَ الله -ﷺ-، فقال: يا رسولَ الله، كيف تَرَى في حَريسةِ الجَبَلِ؟ قال: هي ومِثْلُها والنَّكالُ، وليس في شيء من الماشِيَةِ قطعٌ إلا فيما آواه المُراحُ فبَلغَ ثَمَنَ المِجَنِّ، فَفيه قَطْعُ اليدِ، وما لم يَبْلُغْ ثمنَ المِجَنِّ، فَفيهِ غَرامَةُ مِثْليْهِ وَجَلَدَاتُ النَّكالِ، قال: يا رسول الله، كيف تَرَى في الثَّمرِ المُعَلَّقِ؟ قال: هو ومِثلُهُ مَعَهُ والنَّكالُ، وليس في شيء من الثَّمَرِ المعلَّقِ قطعٌ، إلا فيما آوَاه الجَرِينُ، فما أُخذ من الجَرين، فَبلَغَ ثمنَ المجنِّ ففيه القطع، وما لم يَبْلُغْ ثمنَ المجنِّ ففيه غَرَامَةُ مِثليهِ» (١) . ⦗٥٦٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خُبْنَة): الخبنة ما تحمل في حضنك، وقيل: هو أن تأخذه في خبنة ثوبك، وهو ذيله وأسفله.\n(الجرين): موضع التمر الذي يجفف فيه، مثل البيدر للحنطة.\n(حريسة الجبل): منهم من يجعل الحريسة: السرقة نفسها. يقال: حرس يحرس حرسًا: إذا سرق، ومنهم من يجعلها المحروسة، يعني: ليس فيما يحرس بالجبل إذا سرق قطع، لأنه ليس بموضع حرز، وحريسة الجبل أيضًا: الشاة التي يدركها الليل قبل أن تصل إلى مأواها.\n(المُراح): بضم الميم: الموضع الذي تأوي إليه الماشية ليلًا.\n_________\n(١) أخرجه الترمذي رقم (١٢٨٩) في البيوع، باب ما جاء في الرخصة في أكل الثمرة للمار بها، وأبو داود رقم (٤٣٩٠) في الحدود، باب ما لا قطع فيه، والنسائي ٨ / ٨٤ و٨٥ و٨٦ في السارق، باب الثمر المعلق يسرق، وباب الثمر يسرق بعد أن يؤويه الجرين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الحميدي (٥٩٧) قال: حدثنا سفيان، قال: سمعناه من داود بن شابور ويعقوب بن عطاء. وأحمد (٢/١٨٠) (٦٦٨٣) قال: حدثنا يعلى قال: حدثنا محمد بن إسحاق. وفي (٢/١٨٦) (٦٧٤٦) قال: حدثنا الحسين، قال: حدثني ابن أبي الزناد، عن عبد الرحمن يعني ابن الحارث. وفي (٢/٢٠٣) (٦٨٩١) قا: حدثنا ابن إدريس. قال: سمعت ابن إسحاق. وفي (٢/٢٠٧) (٦٩٣٦) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٢٢٤) (٧٠٩٤) قال: حدثنا حماد بن خالد، قال: حدثنا هشام بن سعد. وأبو داود (١٧٠٨) قال: حدثنا موسى بن إسماعيل، عن حماد بن سلمة، عن عبيد الله بن عمر. وفي (١٧١٠) و(٤٣٩٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث، عن ابن عجلان. وفي (١٧١١) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة، عن الوليد، يعني ابن كثير. وفي (١٧١٢) قال: حدثنا مسدد، قال: حدثنا أبو عوانة عن عبيد الله بن الأخنس. وفي (١٧١٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن ابن إسحاق. (ح) وحدثنا ابن العلاء، قال: حدثنا ابن إدريس، عن ابن إسحاق. وابن ماجة (٢٥٩٦) قال: حدثنا علي بن محمد، قال: حدثنا أبو أسامة، عن الوليد بن كثير. والترمذي (١٢٨٩) قال: حدثنا قتيبة، قال: حدثنا الليث، عن ابن عجلان. والنسائي (٥/٤٤) و(٨/٨٤) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة، عن عبيد الله بن الأخنس. وفي (٨/٨٥) قال: أخبرنا قتيبة، قال: حدثنا الليث، عن ابن عجلان. (ح) قال: قال الحارث بن مسكين، قراءة عليه، وأنا أسمع، عن ابن وهب، قال: أخبرني عمرو بن الحارث، وهشام بن سعد. وابن خزيمة (٢٣٢٧) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث وهشام بن سعد. وفي (٢٣٢٨) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، عن محمد بن إسحاق.\nعشرتهم - داود بن شابور، ويعقوب، ومحمد بن إسحاق، وعبد الرحمن بن الحارث، وهشام بن سعد، وعبيد الله بن عمر، ومحمد بن عجلان، والوليد بن كثير، وعبيد الله بن الأخنس، وعمرو بن الحارث- عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"3","page":565},{"text":"١٨٨٣ - (ط) عبد الله بن عبد الرحمن ابن أبي حسين المكي -﵀- أن رسولَ الله -ﷺ- قال: «لا قَطعَ في ثمرٍ مُعلَّق، ولا في حَريسةِ جبلٍ، فإذا آواه المُرَاح أو الجرينُ، فالقطعُ فيما بلغ ثمن المجن» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٣١ في الحدود، باب ما يجب فيه القطع، وهو مرسل، قال ابن عبد البر: لم تختلف رواة الموطأ في إرساله، ويتصل معناه من حديث عبد الله بن عمرو وغيره، أقول: وقد وصله النسائي عن عمرو بن شعيب عن أبيه عن جده كما في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:أخرجه مالك (١٦١٧) عن عبد الله بن عبد الرحمن بن أبي الحسين المكي، فذكره، مرسلا.\nقال الإمام الزرقاني: قال أبو عمر - ابن عبد البر -: لم تختلف رواة «الموطأ» في إرساله، ويتصل معناه من حديث ابن عمرو وغيره. ا. هـ الشرح (٤/١٨٩) .\nقلت: حديث عبد الله بن عمرو تقدم برقم (١٨٨٢) .","vol":"3","page":567},{"text":"١٨٨٤ - (ط ت د س) محمد بن يحيى بن حَبَّانَ -﵀- «أَن عبدًا سَرَقَ ودِيًّا من حَائطٍ، فَغَرَسَهُ في حائط سيِّدِه، فَخَرَجَ صاحبُ الوَدَيِّ يَلْتَمِسُ وَدِيَّهُ، فَوَجَدَهُ، فَاستَعدَى عَلى العبدِ إلى مَروانَ بنِ الحكم، فَسجَنَ مروانُ العبدَ، وأَراد قَطْعَ يَدِهِ، فَانطَلقَ سَيِّدُ العبدِ إلى رافِعِ بن خَدِيجٍ فَسْألَهُ عن ذلك؟ فَأخبرَهُ: أنَّهُ سَمِعَ رسولَ الله -ﷺ- يقول: لاَ قَطعَ في ثَمرٍ ولا كَثَرٍ - الكَثَرُ: الجُمَّارُ - فقال الرجلُ: فَإنَّ مَروَانَ بنَ الحكم أَخذ غُلامًا لي، وهو يُريدُ قَطْعَهُ، وأنا أُحِبُّ أنّ تَمْشيَ معي إليه فَتُخبرَهُ بالذي سَمِعتَ من رسولِ الله -ﷺ-، فَمشى معه رافِعٌ إلى مَرْوانَ بنِ الْحَكم، فقال: أَخَذْتَ غُلامًا لهذا؟ قال: فَما أنتَ صَانِعٌ بِه؟ قال: أردْتُ قَطْعَ يَدهِ، فقال له رافعٌ: سمعتُ رسولَ الله -ﷺ- يقول: لا قَطْعَ في ثَمرٍ ولا كَثَرٍ، فَأمَرَ مَروانُ بالعبد فأُرسِلَ» .\nهذه رواية الموطأ وأبي داود.\nوفي أخرى لأبي داود بهذا الحديث، وقال: فيه «فَجَلَدَه مَروَانُ جَلَدَاتٍ وخَلَّى سبيلَهُ» . وأخرج الترمذي والنسائي المُسْنَدَ منه فقط (١) . ⦗٥٦٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَدِيًّا): الودي الغرس من غروس النخل قبل أن يكبر.\n(من حائط): الحائط البستان من النخل.\n(كَثَر): الكثر جُمَّار النخل.\n_________\n(١) أخرجه الموطأ ٢ / ٨٣٩ في الحدود، باب ما لا قطع فيه، والترمذي رقم (١٤٤٩) في الحدود، باب ⦗٥٦٩⦘ ما جاء لا قطع في ثمر ولا كثر، وأبو داود رقم (٤٣٨٨) و(٤٣٨٩) في الحدود، باب ما لا قطع فيه، والنسائي ٨ / ٨٧ في السارق، باب ما لا قطع فيه، وأخرجه أيضًا ابن ماجة رقم (٢٥٩٣) في الحدود، باب لا يقطع في ثمر ولا كثر، وإسناده صحيح، قال الزرقاني في \" شرح الموطأ \": وله شاهد من حديث عبد الله بن عمرو بن العاص عند أبي داود، ومن حديث أبي هريرة عند ابن ماجة، وإسناد كل منهما صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: - اللفظ المذكور: أخرجه مالك في «الموطأ» (٥٢٤) . وأحمد (٣/٤٦٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٤٦٣) و(٤/١٤٠و ١٤٢) قال: حدثنا يزيد. والدارمي (٢٣٠٩) قال: أخبرنا يزيد بن هارون. وفي (٢٣١٢) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وفي (٢٣١٣) قال: أخبرنا إسحاق، قال: حدثنا جرير الثقفي. وأبو داود (٤٣٨٨) قال: حدثنا عبد الله بن مسلمة، عن مالك بن أنس. وفي (٤٣٨٩) قال: حدثنا محمد بن عبيد، قال: حدثنا حماد. والنسائي (٨/٨٧) قال: أخبرنا عمرو بن علي، قال: سمعت يحيى بن سعيد القطان. وفي (٨/٨٧) قال: أخبرني يحيى بن حبيب بن عربي، قال: حدثنا حماد. وفي (٨/٨٧) قال: أخبرنا عبد الرحمن بن محمد ابن سلام، قال: حدثنا أبو معاوية. وفي (٨/٨٧) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا أبو نعيم، عن سفيان. وفي (٨/٨٧) قال: أخبرنا عبد الحميد بن محمد، قال: حدثنا مخلد، قال: حدثنا سفيان. وفي الكبرى «تحفة الأشراف» (٣٥٨١) عن محمد بن الوليد، عن غندر، عن شعبة (ح) وعن محمد بن معدان بن عيسى، عن الحسن بن محمد بن أعين، عن زهير.\nتسعتهم (مالك، وشعبة، ويزيد، وسفيان، وجرير، وحماد، والقطان، وأبو معاوية، وزهير) عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، فذكره.\nجاءت بعض الروايات مختصرة.\nواللفظ المسند:\n١ - أخرجه الحميدي (٤٠٧) قال: حدثنا سفيان «ابن عيينة» .\n٢ - وأخرجه الدارمي (٢٣١١) قال: أخبرنا إسحاق. وابن ماجة (٢٥٩٣) قال: حدثنا علي بن محمد. والنسائي (٨/٨٧) قال: أخبرنا أحمد بن محمد بن عبيد الله «هو ابن أبي رجاء» . ثلاثتهم (إسحاق، وعلي، وابن أبي رجاء) قالوا: حدثنا وكيع، عن سفيان «الثوري» .\n٣ - وأخرجه الترمذي (١٤٤٩) . والنسائي (٨/٨٧) . قال الترمذي: حدثنا. وقال النسائي: أخبرنا قتيبة، قال: حدثنا الليث.\nثلاثتهم -ابن عيينة، والثوري، والليث- عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، عن عمه واسع بن حبان، فذكره.\nأخرجه الدارمي (٢٣١٠) . والنسائي (٨/٨٨) . قال الدارمي: حدثنا. وقال النسائي: أخبرنا الحسين بن منصور، قال: حدثنا أبو أسامة، قال: حدثنا يحيى بن سعيد، عن محمد بن يحيى بن حبان، عن رجل من قومه، فذكره. وأخرجه النسائي (٨/٨٨) قال: أخبرنا عمرو بن علي، قال: حدثنا بشر، قال: حدثنا يحيى بن سعيد، أن رجلا من قومه حدثه، عن عم له، فذكره.\nرواية ابن عيينة فيها قصة: «أن عبدا سرق وديّا من حائط رجل، فجاء به فغرسه في حائط أهله، فأتي به مروان بن الحكم، فأراد أن يقطعه..... فذكر الحديث» .\n- ورواه عن رافع، أبو ميمون:\nأخرجه آلدارمي (٢٣١٤)، والنسائي (٨/٨٨) قال: أخبرنا محمد بن علي بن ميمون.\nكلاهما -الدارمي، ومحمد بن علي- عن سعيد بن منصور، قال: حدثنا عبد العزيز بن محمد، عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، عن أبي ميمون، فذكره.\nقال أبو عبد الرحمن النسائي عقب هذا الحديث: هذا خطأ، أبو ميمون لا أعرفه.\n- ورواه عن رافع القاسم بن محمد بن أبي بكر:\nأخرجه النسائي (٨/٨٦) قال: أخبرنا محمد بن خالد بن خليّ، قال: حدثنا أبي، قال: حدثنا سلمة -يعني ابن عبد الملك العوصي- عن الحسن (وهو ابن صالح) عن يحيى بن سعيد، عن القاسم، فذكره.","vol":"3","page":568},{"text":"١٨٨٥ - () جابر بن عبد الله -﵄- أنَّ رسولَ الله -ﷺ- قال: «لا قَطْعَ في كَثرٍ ولا ثَمَرٍ مُعلَّقٍ ولا حَرِيسة جَبل، ولا على خِيانةٍ، ولا في انتِهَابٍ ولا خليسةٍ» . أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثمر معلق): والثمر المعلق: هو الذي بعد في شجره.\n(خَليسة): الخليسة: الشيء المختلس، المنهوب، المسلوب.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، ومعناه في الذي قبله والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم اهتد إليه.","vol":"3","page":569},{"text":"١٨٨٦ - (ت د س) جابر بن عبد الله -﵄- أنَّ النبيَّ -ﷺ- قال: «ليس على خَائِنٍ، ولا مُنتَهِبٍ، ولا مُخْتلِسٍ قَطعٌ» . ⦗٥٧٠⦘ أخرجه الترمذي والنسائي.\nوفي رواية أبي داود قال: قال رسولُ الله -ﷺ-: «لَيْسَ على المُنتهبِ قَطعٌ، ومن انْتهبَ نُهْبَة مَشْهورَة فَليْسَ مِنَّا» .\nقال: وبهذا الإسناد قال رسولُ الله -ﷺ-: «ليس على الخْائِنِ قَطع» .\nوزاد في الأخرى: «ولا على المُخْتَلِسِ قَطعٌ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليس منا): أي ليس متابعًا لنا في فعله هذا، ولا منتسبًا إلى ملتنا في هذا الفعل خاصة.\n_________\n(١) أخرجه الترمذي رقم (١٤٤٨) في الحدود، باب ما جاء في الخائن والمختلس والمنتهب، وأبو داود رقم (٤٣٩١) في الحدود، باب القطع في الخلسة والخيانة، والنسائي ٨ / ٨٨ و٨٩ في السارق، باب ما لا قطع فيه، ورواه أيضًا ابن ماجة رقم (٢٥٩١) في الحدود، باب الخائن والمنتهب والمختلس، وابن حبان رقم (١٥٠٢) موارد، وقال الترمذي: حديث حسن صحيح. أقول: وفيه تدليس أبي الزبير، قال الشوكاني في \" نيل الأوطار \": وقد أخرجه عبد الرزاق في مصنفه وصرح بسماع أبي الزبير من جابر، وفي الباب عن عبد الرحمن بن عوف عند ابن ماجه بإسناد صحيح بنحو حديث الباب، وعن أنس عند ابن ماجة أيضًا والطبراني في الأوسط، وعن ابن عباس عند ابن الجوزي في العلل وضعفه،\nوهذه الأحاديث يقوي بعضها بعضًا، ولاسيما بعد تصحيح الترمذي وابن حبان لحديث الباب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n٣ - أخرجه أحمد (٣/٣٨٠) قال: حدثنا محمد بن بكر. والدارمي (٢٣١٥) قال: أخبرنا أبو عاصم وأبو داود (٤٣٩١ و٤٣٩٢) قال: حدثنا نصر بن علي، قال: أخبرنا محمد بن بكر. وفي (٤٣٩٣) قال: حدثنا نصر بن علي، قال: أخبرنا عيسى بن يونس. وابن ماجة (٢٥٩١) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عاصم. وفي (٣٩٣٥) قال: حدثنا محمد بن بشار، ومحمد بن المثنى، قالا: حدثنا أبو عاصم. والترمذي (١٤٤٨) قال: حدثنا علي بن خشرم، قال: حدثنا عيسى بن يونس. والنسائي (٨/٨٨) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود الحفري، عن سفيان. وفي (٨/٨٩) قال: أخبرني إبراهيم بن الحسن، عن حجاج. وفي الكبرى «تحفة الأشراف» (٢٨٠٠) عن محمد بن حاتم، عن سويد، عن عبد الله. ستتهم - ابن بكر، وأبو عاصم، وعيسى بن يونس، وسفيان، وحجاج، وعبد الله - عن ابن جريج.\n٢ - وأخرجه النسائى (٨/٨٨) قال: أخبرنا عبد الله بن عبد الصمد بن علي، عن مخلد، عن سفيان.\n٣ - وأخرجه النسائي (٨/٨٩) قال: أخبرنا خالد بن روح الدمشقي، قال: حدثنا يزيد (يعني ابن خالد ابن يزيد بن عبد الله بن موهب) قال: حدثنا شبابة. وفي الكبرى «تحفة الأشراف» (٢٩٦٧) عن الحسين ابن عيسى، عن زيد بن حباب، عن ورقاء بن عمر. كلاهما (شبابة، وورقاء) عن المغيرة بن مسلم.\nخمستهم - زهير، وابن لهيعة، وابن جريج، وسفيان، والمغيرة - عن أبي الزبير، فذكره.\nرواية زهير مختصرة على: «من انتهب نهبة فليس منا» .\nلفظ رواية ابن لهيعة: «أن رسول الله -ﷺ- نهى عن النهبة» .\nلفظ رواية سفيان الثوري والمغيرة بن مسلم: «ليس على خائن، ولا منتهب، ولا مختلس، قطع» .","vol":"3","page":569},{"text":"١٨٨٧ - (ط) محمد بن شهاب الزهري -﵀- «أنَّ مَرَوانَ بن الحكم أُتيَ بإنسانٍ قد اختلَس متاعًا، فأراد قطع يده، فأرسل إلى زيدِ بنِ ثابت يسأله عن ذلك؟ فقال زيدٌ: ليس في الْخُلْسةِ قَطْعٌ» . أخرجه الموطأ (١) . ⦗٥٧١⦘\nوذكر رزين رواية لم أَجدها: قال مالك: «بَلغَني: أنَّ زيدَ بن ثابت قال: ليس في الخلسةِ قَطعٌ، ولا في ثَمرٍ مُعَلَّقٍ قطْعٌ، ولا في حَرِيسَةِ جَبلٍ» (٢) .\n_________\n(١) ٢ /٨٤٠ في الحدود، باب ما لا قطع فيه، وإسناده صحيح.\n(٢) ولكن لها شواهد، فالفقرة الأولى منها، يشهد لها رواية الموطأ التي قبلها، والفقرة الثانية والثالثة يشهد لها الحديثان رقم (١٨٨٤) و(١٨٨٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٦٣٠) عن ابن شهاب، فذكره.","vol":"3","page":570},{"text":"١٨٨٨ - (ط) عبد الله بن عمر -﵄- قال: «جاء رجلٌ إلى عمرَ بغلامٍ له، فقال: اقْطَعْ يَدَهُ، فإنهُ سَرَقَ مِرآة لامرأتي، فقال عمر: لا قطع عليه، هو خَادِمُكْم أَخذَ مَتاعَكم» (١) .\nأخرجه الموطأ أيضًا عن السائب بن يزيد: «أنَّ عبد الله بن عمرو بن الحضرمي جاء بغُلامٍ له - وذكر الحديث - وفيه سَرَقَ مِرآةً لامرَأتي، قِيمتُها سِتونُ درهمًا» (٢) .\n_________\n(١) هذه الرواية لم نجدها في الموطأ المطبوع، ولعلها في بعض النسخ، وقد نسبها إلى مالك أيضًا الخطيب التبريزي في \" مشكاة المصابيح \".\n(٢) ٢ / ٨٣٩ و٨٤٠ في الحدود، باب ما لا قطع فيه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف على رواية ابن عمر في «الموطأ»، ولا في غيره. ورواية السائب بن يزيد:\nأخرجها مالك (١٦٢٩) عن ابن شهاب عن السائب بن يزيد أن عبد الله بن الحضرمي جاء بغلام إلى عمر...... فذكره.\nوفي رواية أبي مصعب زيادة:\n(ليس على العبد قطع إذا سرق متاع سيده، ولا على الأمة إذا سرقت من متاع سيدها، ما كان ذلك فيما ائتمنوا عليه، أو لم يؤتمنوا عليه) اهـ «الموطأ» رواية مصعب (٢/٣٣ و٣٤) .","vol":"3","page":571},{"text":"<span data-type=\"title\" id=toc-412>الفصل الثالث: في تكرار القطع</span>\n١٨٨٩ - (د س) جابر بن عبد الله -﵄- قال: «جيء إلى رسولِ الله -ﷺ- بسارقٍ فقال: اقْتلُوه، قالوا: يا رسولَ الله إنَّما سَرقَ، ⦗٥٧٢⦘ فقال: اقْطَعوهُ، قال: فَقُطِعَ، ثُمَّ جِيءَ به الثانيةَ، فقال: اقْتُلُوهُ، فقالوا: يا رسول الله، إنما سرق، فقال: اقطعوه، فَقُطِعَ، ثم جِيءَ به الثالثة، فقال: اقتُلوه، فقالوا: يا رسول الله، إنما سرق، فقال: اقطعوه، ثم أُتي به الرابعةَ، فقال: اقتُلوه، فقالوا: يا رسولَ الله، إنما سرق، قال: اقطعوه، فأُتَي به الخامسةَ، فقال: اقْتُلُوهُ، قال جابر: فانطلقنا به فَقَتلنَاه، ثُمَّ اجْتَرْرناهُ فأَلقيناهُ في بئرٍ، ورَمَينا عليه الحجارة»، هذه رواية أبي داود.\nوفي رواية النسائي مثله، إلى قوله في الخامسة: «اقْتُلوهُ، قال: فَانطَلَقْنا إلى مِرْبَدِ النَّعَمِ. ثم حَمَلَنَاهُ فاستَلقى على ظهره، ثم كشَّ (١) بيديه ورجليه، فانصَدَعَتِ الإبلُ، ثم حَمَلُوا عليه الثانيةَ، ففعل مثل ذلك، ثم حملوا عليه الثالثة، ففعل مثلَ ذلك، فَرَمَينَاهُ بالحجارة فقَتَلْناهُ، ثم ألقيناه في بِئرٍ، ثم رَميْنا عليه بالحجارةِ» .\nقال النسائي: هذا حديث منكر، وأحد رواته ليس بالقوي (٢) . ⦗٥٧٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مربد النَّعم): الموضع الذي تجتمع فيه.\n_________\n(١) في النسائي المطبوع \" كشر \" براء بعد الشين.\n(٢) أخرجه أبو داود رقم (٤٤١٠) في الحدود، باب في السارق يسرق مرارًا، والنسائي ٨ / ٩٠ و٩١ في السارق، باب قطع اليدين والرجلين من السارق، وفي إسناده مصعب بن ثابت بن عبد الله بن الزبير بن العوام، وهو لين الحديث، كما قال الحافظ في \" التقريب \" وقال النسائي: وهذا حديث منكر، ومصعب بن ثابت ليس بالقوي في الحديث، والله تعالى أعلم، أقول: وهو بمعنى الذي بعده، وقال الحافظ في \" التلخيص \": ولا أعلم فيه حديثًا صحيحًا، وفي الباب عن الحارث بن حاطب الجمحي، وعن ⦗٥٧٣⦘ عبد الله بن زيد الجهني، عند أبي نعيم في \" الحلية \": قال ابن عبد البر: حديث القتل منكر لا أصل له، وقد قال الشافعي: هذا الحديث منسوخ لا خلاف فيه عند أهل العلم، قال ابن عبد البر: وهذا يدل على أن ما حكاه ابن مصعب عن عثمان وعمر بن عبد العزيز أنه يقتل لا أصل له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حديث منكر: أخرجه أبو داود (٤٤١٠)، والنسائي (٨/٩٠) . كلاهما عن محمد بن عبد الله بن عبيد بن عقيل الهلالي، قال: ثنا جدي، قال: ثنا مصعب بن ثابت بن عبد الله بن الزبير، عن محمد بن المنكدر، فذكره. قال النسائي: هذا حديث منكر، ومصعب بن ثابت ليس بالقوي في الحديث.","vol":"3","page":571},{"text":"١٨٩٠ - (س) الحارث بن حاطب - ﵁ - «أَنَّ رسولَ الله، -ﷺ- أُتيَ بِلِصٍّ فقال: اقْتُلُوهُ، فقالوا: يا رسولَ الله، إنما سَرقَ، فقال: اقتُلوه، قالوا: يا رسولَ الله، إنما سرق، قال: اقْطَعوا يَدَهُ، قال: ثم سرَقَ، فَقُطِعتْ رِجْلُه، ثم سرق على عَهدِ أبي بكرٍ، حتى قُطعت قوائمه كلُّها، ثم سرق أَيضًا الخامسةَ، فقال أَبو بكرٍ: كان رسولُ الله -ﷺ- أعلم بهذا حين قال: اقتُلوه، ثم دَفَعَهُ إلى فتَيةٍ من قريش لِيقْتُلُوهُ، منهم عبدُ الله بنُ الزُّبيرِ، وكانَ يُحبُّ الإمارةَ، فقال: أَمِّرُوني عليكم، فَأمَّرُوه عليهم، فكان إذا ضَرَبَ ضَربُوهُ حتَّى قَتلُوهُ» . أخرجه النسائي (١) .\n_________\n(١) ٨ /٨٩ و٩٠ في السارق، باب قطع الرجل من السارق بعد اليد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٨٩) قال: أخبرنا سليمان بن سلم المصاحفي البلخي، قال: ثنا النضر بن شميل، قال: ثنا حماد، قال: أنبأنا يوسف، فذكره.","vol":"3","page":573},{"text":"١٨٩١ - (ط) القاسم بن محمد -﵀- «أنَّ رجلًا من أهل اليمن، أَقطعَ اليدِ والرِّجلِ، قَدِمَ المدينةَ، فَنَزَلَ على أبي بَكرٍ الصِّدِّيق، فَشَكا إليه أن عَامِلَ اليَمنِ ظَلَمهُ وقطَعَ يدَهُ، وكان يُصَلِّي من اللَّيلِ، فيقولُ أَبو بكرٍ: وأبيكَ مَا لَيلُك بلَيْلِ سَارِقٍ، ثم إنَّهُ بَيَّتَ حُليًّا لأسماءَ بنت عُمَيسٍ، ⦗٥٧٤⦘ فافتقْدُوه، فَجَعلَ يَطُوفُ معهم ويقول: اللَّهُمَّ عَليكَ بَمنْ بَيَّتَ أهْلَ دُوَيْرِيةِ الرَّجُلِ الصَّالحِ، ثم وَجَدُوا الحُليَّ عند رَجُلٍ صائِغٍ، فَزعَمَ أنَّ الأقْطعَ جاء به، فاعْتَرَفَ الأقطعُ - أو شُهدَ عليه - فَأَمرَ أبو بكرٍ فقُطِعَتْ شِمَالُهُ، فقال أبو بكرٍ: والله إنَّ دُعاءهُ على نَفسِهِ أشَدُّ عِندِي مِنْ سَرِقَتِهِ» .\nأخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بيّت): الأمر إذا أتاه ليلًا، يعني: أنه سرق الحلي في الليل.\n_________\n(١) ٢ /٨٣٥ و٨٣٦ في الحدود، باب جامع القطع، وفيه انقطاع، قال الحافظ في \" التلخيص \": وفي سنده انقطاع، أقول: ولكن للحديث شواهد بمعناه ذكر بعضها الحافظ في \" التلخيص \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك (١٦٢٦) عن عبد الرحمن بن القاسم عن أبيه، فذكره. منقطعا.","vol":"3","page":573},{"text":"<span data-type=\"title\" id=toc-413>الفصل الرابع: في أحكام متفرقة</span>\n١٨٩٢ - (ط) يحيى بن عبد الرحمن بن حاطب (١) -﵀- «أنَّ رقِيقًا لِحَاطِبٍ سرَقُوا نَاقة لرجلٍ من مُزَينةَ فَانْتَحرُوهَا، فَرُفِعَ ذلك إلى عمر بن الخطاب، فَأمَرَ عمرُ كَثِيرَ بنَ الصَّلتِ أنْ يَقْطعَ أيْدِيَهُمْ، ثم قال عمرُ: أرَاك تُجيعُهمْ، ثم قال عمر: واللهِ، لأُغَرِّمَنَّكَ غُرمًا يَشُقُّ عليك، ⦗٥٧٥⦘\nثم قال لِلمُزَنيِّ: كم ثَمنُ نَاقَتِكَ؟ فقال المُزَنيُّ: كُنتُ والله أمْنَعُها من أَربعمائةِ دِرهم.\nفقال عمر: أَعطِهِ ثَمانمائة درهم» . أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رقيقًا): الرقيق: العبيد والإماء.\n_________\n(١) في الأصل: محمد بن عبد الرحمن بن حاطب، والتصحيح من الموطأ والمطبوع.\n(٢) ٢ / ٧٤٨ في الأقضية، باب القضاء في الصواري والحرية، وإسناده منقطع، فإن يحيى بن عبد الرحمن بن حاطب بن أبي بلتعة لم يدرك جده حاطب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٨٩٢) عن هشام بن عروة عن أبيه، عن يحيى بن عبد الرحمن بن حاطب، فذكره.\nقلت: يحيى بن عبد الرحمن لم يدرك جده.","vol":"3","page":574},{"text":"١٨٩٣ - (ط) عمرة بنت عبد الرحمن -﵂- قالت: «خَرَجَتْ عَائِشَةُ - زوجُ النبي -ﷺ- إلى مَكَّةَ ومَعَها مَولاتَانِ لها، ومعهما غُلامٌ لبَني عبد الله بن أبي بَكرٍ الصِّدِّيق، فَبُعثَ مَعَ المولاتَيْنِ بِبُرْدٍ مراجل (١) قد خِيطَ عليه خِرقَةٌ خضرَاءُ، قَالت: فَأَخَذَ الغُلامُ البُرْدَ، فَفَتَقَ عنه، فاستَخرَجَهُ، وجعلَ مَكانهُ لِبْدًَا - أو فَروة - وخاط عليه، فلما قَدِمَتْ المَولاتَانِ المَدينةَ دَفَعَتا ذلك إلى أهله، فَلما فَتقُوا عنه وَجَدُوا فيه اللِّبِدَ، ولم يَجدُوا البُرْدَ، فَكلَّموا المَرْأتينِ، فَكلمتَا عائِشَةَ - أَوْ كَتَبتا إليها - واتَّهَمتا العبدَ، فسُئِلَ العبدُ عن ذلك فاعْتَرَفَ، فأَمَرَت به عائشةُ - زوجُ النبي -ﷺ- فَقُطعَت يَدُهُ، وقالت عائشةُ: القَطعُ في رُبع دِينارٍ فصاعدًا» . أخرجه الموطأ (٢) . ⦗٥٧٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مراجِل): بالجيم، ضرب من برود اليمن.\n_________\n(١) في الموطأ المطبوع: مرجل.\n(٢) ٢ / ٨٣٢ و٨٣٣ في الحدود، باب ما يجب فيه القطع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٦٢٠) عن عبد الله بن أبي بكر بن حزام عن عمرة بنت عبد الرحمن، فذكرته.","vol":"3","page":575},{"text":"١٨٩٤ - (د س) أبو هريرة - ﵁ - أنَّ رسولَ الله -ﷺ- قال: «إذا سرقَ العبدُ بِيعوهُ وَلو بِنَشٍّ» (١) .\nأخرجه أبو داود والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِنَشٍّ): النِّش هو النصف من كل شيء\n_________\n(١) قال النووي: في الحديث: \" أنه ﷺ لم يصدق امرأة أكثر من اثنتي عشرة أوقية ونش \" قال مجاهد: الأوقية: أربعون، والنش: عشرون، وقال ابن الأعرابي: النش: النصف من كل شيء، ونش الرغيف: نصفه.\n(٢) أخرجه أبو داود رقم (٤٤١٢) في الحدود، باب بيع المملوك إذا سرق، والنسائي ٨ / ٩١ في السارق، باب القطع في السفر، وأخرجه أيضًا في المسند ٢ /٣٣٧ و٣٥٦ و٣٨٧، وفي سنده عمر بن أبي سلمة بن عبد الرحمن بن عوف الزهري، وهو صدوق يخطئ، كما قال الحافظ في \" التقريب \"، وقد ضعفه شعبة ويحيى بن معين، وقال أبو حاتم الرازي: لا يحتج به، وقال النسائي: ليس بالقوي في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٦ و٣٥٦) قال: حدثنا هشام بن سعيد. وفي (٢/٣٣٧) قال: حدثنا حسين. وفي (٢/٣٨٧) قال: حدثنا عفان. والبخاري في الأدب المفرد (١٦٥) قال: حدثنا مسدد. وأبو داود (٤٤١٢) قال: حدثنا موسى، يعني ابن إسماعيل، وابن ماجة (٢٥٨٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. والنسائي (٨/٩١) قال: أخبرنا الحسن بن مدرك. قال: حدثنا يحيى بن حماد","vol":"3","page":576},{"text":"١٨٩٥ - (ط) نافع - مولى عبد الله بن عمر -﵄- قال: «إنَّ عبدًا لابن عمرَ سَرَقَ وهو آبقٌ، فَبَعثَ به إلى سعيدِ بن العاص - وهو أمير المدينةِ - لِيَقْطَعَ يَدَهُ، فقال سعيد: لا تُقطَعُ يَدُ الآبِقِ، فقال له ابن عمر: في أيِّ كِتابِ الله وجَدتَ هذا؟ فَأمَرَ به ابنُ عمر فَقُطِعَتْ يَدُهُ، ⦗٥٧٧⦘ وكذلك قَضَى به عمرُ بنُ عبد العزيز» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آبق): أبق العبد يأبق: إذا هرب، فهو آبق.\n_________\n(١) ٢ / ٨٣٣ في الحدود، باب ما جاء في قطع الآبق والسارق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n سبعتهم- هشام، وحسين بن محمد، وعفان، ومسدد، وموسى، وأبو أسامة، ويحيى بن حماد - عن أبي عوانة، عن عمر بن أبي سلمة، عن أبيه، فذكره.\nقال أبو عبد الرحمن النسائي: عمر بن أبي سلمة ليس بالقوي في الحديث.","vol":"3","page":576},{"text":"١٨٩٦ - (د س) أزهر بن عبد الله الحرازي (١) -﵀- «أَنَّ قَومًا من الكَلاعِيِّينَ سُرِقَ لهم مَتَاعٌ، فاتَّهموا أُناسًا من الحاكةِ، فَأتَوْا بهم النُّعمانَ بن بَشيرٍ صاحبَ النبيِّ -ﷺ-، فَحبَسَهُمْ أَيَّامًا، ثم خلَّى سَبيلَهمْ، فَأتوْا النعمان، فقالوا: خَلَّيتَ سَبْيلَهُمْ بغير ضَربٍ ولا امتحانٍ؟ فقال لهم النعمان: مَا شِئْتُمْ، إن شئتم أَنْ أضرِبَهم، فَإنْ خَرَجَ متاعُكم فذاك، وإلا أَخذَتُ لهم من ظُهورِكم مثل ما أَخذتُ من ظهورهم، فقالوا: هذا حُكمكَ؟ قال: هذا حُكُم الله ورسوله» أخرجه أبو داود والنسائي (٢) .\n_________\n(١) في الأصل: الحواري، وهو خطأ، والتصحيح من أبي داود والنسائي، وكتب الرجال.\n(٢) رواه أبو داود رقم (٤٣٨٢) في الحدود، باب في الامتحان بالضرب، والنسائي ٨ / ٦٦ في السارق، باب امتحان السارق بالضرب والحبس، وفي إسناده بقية بن الوليد، وهو كثير التدليس عن الضعفاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حديث منكر:أخرجه أبو داود (٤٣٨٢) قال: حدثنا عبد الوهاب بن نجدة. والنسائي (٨/٦٦) قال: أخبرنا إسحاق بن إبراهيم.\nكلاهما (عبد الوهاب، وإسحاق) عن بقية بن الوليد، قال: حدثني صفوان بن عمرو، قال: حدثني أزهر بن عبد الله الحرازي، فذكره.\nقال النسائي: هذا حديث منكر، لا يحتج بمثله، وإنما أخرجته ليعرف. «تحفة الأشراف» (٩/١١٦١١) .","vol":"3","page":577},{"text":"١٨٩٧ - (د) أبو ذر الغفاري - ﵁ - قال: «دعاني رسولُ الله -ﷺ-، فَقُلتُ: لَبَّيْك، فقال: كيف أنتَ إذا أصابَ الناسَ موتٌ يكونُ البيتُ فيه بالوصيف - يعني: القبرَ-؟ قلت: الله ورسولُه ⦗٥٧٨⦘ أعلم، قال: عليك بالصَّبْرِ» .\nقال حَمَّاد: «فَبهذا قال مَنْ قال بقطع يَدِ النَّبَّاشِ، لأنه دَخَلَ عَلى الميت بيتَه» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالوصِيف): الوَصِيف: العبد والمراد أن الموت يكثر حتى يباع موضع قبر بعبد.\n_________\n(١) رقم (٤٤٠٩) في الحدود، باب في قطع النباش، وفي سنده مشعث بن طريف، لم يوثقه غير ابن حبان وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف جدا: أخرجه أبو داود (٤٤٠٩) قال: ثنا مسدد، ثنا حماد بن زيد عن أبي عمران، عن المشعث من طريف، عن عبد الله بن الصامت، عن أبي ذر، فذكره.\nقلت: مشعث من طريف، تفرد ابن حبان بتوثيقه، ومتنه غريب جدا.","vol":"3","page":577},{"text":"١٨٩٨ - (س) عبد الرحمن بن عوف - ﵁ - أن رسولَ الله -ﷺ- قال: «لا يُغَرَّمُ صَاحِبُ سَرِقَةٍ إذا أُقِيمَ عَليهِ الحَدُّ» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٩٣ في السارق، باب تعليق يد السارق في عنقه، وفي سنده حسان بن عبد الله الأموي، لم يوثقه غير ابن حبان، والمسور بن إبراهيم بن عبد الرحمن بن عوف عن جده عبد الرحمن بن عوف، وروايته عنه مرسلة، ولذلك قال النسائي: وهذا مرسل، وليس بثابت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه النسائي (٨/٩٢) قال: أخبرني عمرو بن منصور، قال: حدثنا حسان بن عبد الله، قال: حدثنا المفضل بن فضالة، عن يونس بن يزيد، قال: سمعت سعد بن إبراهيم، يحدث عن المسور بن إبراهيم، فذكره.\nقال أبو عبد الرحمن النسائي: وهذا مرسل، وليس بثابت.","vol":"3","page":578},{"text":"١٨٩٩ - (س) أسيد بن حُضَير - ﵁ - «أَنَّ رسولَ الله -ﷺ-: قَضَى أنَّهُ إذا وَجَدَها - يعني: السَّرِقَةَ - في يَدِ الرَّجُل غَيْرِ المُتَّهم، فإن شَاء أخَذَها بما اشتراهَا، وإن شَاء اتَّبَعَ سَارِقَهُ، وقَضى بذلك أَبُو بَكرٍ وعمرُ» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٣١٣ في البيوع، باب الرجل يبيع السلعة فيستحقها مستحق، وأخرجه أيضًا أحمد في المسند ٤/ ٢٢٦، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٦)، والنسائي (٧/٣١٢ و٣١٣) من حديث عكرمة بن خالد، عن أسيد بن حضير.\nقال المزي: وأما الحديث الذي رواه ابن جريج «مدلس» عن عكرمة بن خالد، عن أسيد بن حضير، فذكره. فإنه وهم، قال أحمد بن حنبل: هو في كتاب ابن جريج (أسيد بن ظهير)، ولكن كذا حدثهم بالبصرة. «تهذيب الكمال» ترجمة (٥١٧) .\n- ورواه عكرمة بن خالد، أن أسيد بن ظهير أخبره، أن النبي -ﷺ- قضى بأنه إذا كان الذي ابتاعها - يعني السرقة - من الذي سرقها غير متهم، يخير سيدها، فإن شاء أخذ الذي سُرق منه بثمنها، وإن شاء اتبع سارقه.\nأخرجه أحمد (٤/٢٢٦) قال: حدثنا روح. وفيه (٤/٢٢٦) قال: حدثنا عبد الرزاق، وفيه (٤/٢٢٦) قال: حدثنا هوذة بن خليفة. والنسائي (٧/٣١٢) قال: أخبرني هارون بن عبد الله، قال: حدثنا حماد ابن مسعدة. وفي (٧/٣١٣) قال: أخبرنا عمرو بن منصور، قال: حدثنا سعيد بن ذؤيب، قال: حدثنا عبد الرزاق.\nأربعتهم -روح، وعبد الرزاق، وهوذة، وحماد بن مسعدة - عن ابن جريج، عن عكرمة بن خالد، فذكره. ولكن جاء في هذه الروايات: «أسيد بن حضير» .\nقال المزي: وقول أحمد بن حنبل هو الصواب، لأن أسيد بن حضير مات في زمن عمر، وصلى عليه، ومن مات في زمن عمر، لا يدرك أيام معاوية. «تحفة الأشراف ١٥٠» قلنا: وهذه القصة التي ورد فيها الحديث كانت في أيام معاوية كما جاء في سنن النسائي (٧/٣١٣) .","vol":"3","page":578},{"text":"١٩٠٠ - (ت د س) عبد الله بن محيريز -﵀- قال: «سَألتُ فَضَالَةَ عن تعليق يَدِ السَّارقِ في عُنُقِهِ: أَمِنَ السُّنَّةِ هو؟ فقال: جِيء إلى رسولِ الله -ﷺ- بسارقٍ، فَقُطِعَتْ يَدُهُ ثم أَمَرَ بِها فَعُلِّقَتْ في عُنُقِهِ» .\nأخرجه الترمذي وأبو داود والنسائي (١) .\n_________\n(١) أخرجه الترمذي رقم (١٤٤٧) في الحدود، باب ما جاء في تعليق يد السارق، وأبو داود رقم (٤٤١١) في الحدود، باب تعليق يد السارق في عنقه، والنسائي ٨ / ٩٢ في السارق، باب تعليق يد السارق في عنقه، وأخرجه أيضًا ابن ماجة رقم (٢٥٨٧) في الحدود، باب تعليق اليد في العنق، وفي إسناده عمر بن علي المقدمي والحجاج بن أرطأة، وهما مدلسان، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث عمر بن علي المقدمي عن الحجاج بن أرطأة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف بمرة:أخرجه أحمد (٦/١٩) . وأبو داود (٤٤١١) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٢٥٨٧) قال: حدثنا أبو بكر بن أبي شيبة، وأبو بشر بكر بن خلف، ومحمد بن بشار، وأبو سلمة الجوباري يحيى بن خلف. والترمذي (١٤٤٧) قال:حدثنا قتيبة. والنسائي (٨/٩٢) قال: أخبرنا سويد ابن نصر، قال: أنبأنا عبد الله. (ح) وأخبرنا محمد بن بشار. وعبد الله بن أحمد بن حنبل (٦/١٩) قال: قلت ليحيى بن معين: سمعت من عمر بن علي المقدمي شيئا؟ قال: أي شيء كان عنده؟ قلت: حديث فضالة بن عبيد في تعليق اليد. فقال: لا. حدثنا به عفان، عنه.\nثمانيتهم (أحمد بن حنبل، وقتيبة، وأبو بكر بن أبي شيبة، وبكر بن خلف، وابن بشار، ويحيى بن خلف، وعبد الله بن المبارك، وعفان) عن أبي بكر عمر بن علي المقدمي، عن حجاج بن أرطأة، عن مكحول، عن عبد الرحمن بن محيريز، فذكره.\nقال أبو عبد الرحمن النسائي: الحجاج بن أرطأة ضعيف، ولا يحتج بحديثه.","vol":"3","page":579},{"text":"١٩٠١ - (ت د س) جنادة بن أبي أمية -﵀- قال: «كُنَّا مَعَ بُسْرِ بنِ أرطاةَ في البحرِ، فَأُتيَ بِسارقٍ يُقال له: مِصْدَرٌ، قد سَرقَ بُخْتيَّة، فقال: سمعتُ رسولَ الله -ﷺ- يقول: لا تُقْطَعُ الأيدي في السَّفَرِ، ولولا ذلك لَقَطَعْتُهُ» . هذه رواية أبي داود.\nوفي رواية للترمذي مختصرًا: قال: سمعتُ النبيَّ -ﷺ- يقول:؟ «لا تُقطَع الأيدي في الغزوِ» .\nوأخرجه النسائي مِثْلَهما، إلا أنه قال: «في السَّفَرِ» ولم يذكر الغزْوَ (١) . ⦗٥٨٠⦘\n_________\n(١) أخرجه الترمذي رقم (١٤٥٠) في الحدود، باب ما جاء أن الأيدي لا تقطع في الغزو، وأبو داود رقم (٤٤٠٨) في الحدود، باب في الرجل يسرق في الغزو أيقطع، والنسائي ٨ / ٩١ في السارق، باب القطع في السفر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه أحمد (٤/١٨١) قال: حدثنا حسن بن موسى، قال: حدثنا عبد الله بن لهيعة. وفي (٤/١٨١) قال: حدثنا عتاب بن زياد، قال: حدثنا عبد الله، قال: أخبرنا سعيد بن يزيد. وأبو داود (٤٤٠٨) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني حيوة بن شريح. والترمذي (١٤٥٠) قال: حدثنا قتيبة، قال: حدثنا ابن لهيعة. ثلاثتهم (ابن لهيعة، وسعيد، وحيوة) عن عياش بن عباس القتباني، عن شييم بن بَيتان، وفي رواية أبي داود عن شييم، ويزيد بن صبح الأصبحي.\n٢ - وأخرجه النسائي (٨/٩١) قال: أخبرنا عمرو بن عثمان، قال: حدثني بقية، قال: حدثني نافع بن يزيد، قال: حدثني حيوة بن شريح، عن عياش بن عباس. «ولم يذكر حيوة بين عياش وجنادة أحدا) .\nثلاثتهم (شييم، ويزيد، وعياش) عن جنادة بن أبي أمية، فذكره.\nفي رواية النسائي «ابن أبي أرطأة» وباقي الروايات «بسر بن أرطأة» .\nقلت: قوى الحافظ إسناد الحديث في الإصابة (١/٢٤٣) (٦٣٧) وعزاه لابن حبان في صحيحه.","vol":"3","page":579},{"text":"١٩٠٢ - (خ) عامر الشعبي -﵀- «أنَّ رجلين شَهِدا على رجل أنَّهُ سَرقَ، فَقَطَعَهُ عليٌّ، ثم ذهَبا وجَاءا بآخَرَ وقالا: أَخْطأْنَا بالأول، فَأبطَلَ عليٌّ شَهادَتَهما، وأَخذَ منهما ديةَ الأول، وقال: لو علمتُ أنَّكُما تَعَّمَّدْتُما لَقطعْتُكما» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ١٢ / ٢٠٠ في الديات، باب إذا أصاب قوم من رجل هل يعاقب أو يقتص منهم، قال الحافظ في \" الفتح \": وصله الشافعي عن سفيان بن عيينة عن مطرف بن طريف عن الشعبي \" أن رجلين أتيا عليًا، فشهدا على رجل أنه سرق، فقطع يده، ثم أتياه بآخر فقالا: هذا الذي سرق، وأخطأنا على الأول، فلم يجز شهادتهما على الآخر، وأغرمهما دية الأول وقال: لو أعلم أنكما تعمدتما لقطعتكما \". قال الحافظ: ولم أقف على اسم الشاهدين، ولا على اسم المشهود عليهما، وعرف بقوله: ولم يجز شهادتهما على الآخر، المراد بقوله في رواية البخاري: فأبطل شهادتهما، ففيه تعقب على من حمل الإبطال على شهادتيهما معًا، الأولى: لإقرارهما فيها بالخطأ، والثانية: لكونهما صارا متهمين، ووجه التعقب أن اللفظ وإن كان محتملًا، لكن الرواية الأخرى عينت أحد الاحتمالين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري (١٢/٢٠٠) في الديات - باب إذا أصاب قوم من رجل هل يعاقب أو يقتص منهم.\nقال الحافظ: وصله الشافعي عن سفيان بن عيينة عن مطرف عن الشعبي.","vol":"3","page":580},{"text":"١٩٠٣ - (م د س) جابر بن عبد الله -﵄- «أَنَّ امرأة من بني مخزومٍ سَرَقَت، فأتيَ بها النبيُّ -ﷺ-، فعاذَتْ بِأُمِّ سلمة زوجِ النبيِّ -ﷺ-، فقال النبيُّ -ﷺ-: لو كانت فاطمةُ لقطعتُ يَدَهَا، فَقُطِعَتْ» . أخرجه مسلم والنسائي.\nوأخرجه أبو داود عقيب أحاديث عائشة عن المرأة المخزوميَّة، وقد تقدَّمت (١) .\nقال أبو داود: رواه أبو الزبير عن جابر: «أنَّ امرأة سَرقَتْ، فَعَاذَت ⦗٥٨١⦘ بِزَينبَ زوجِ رسولِ الله -ﷺ-» (٢) .\nوفي رواية: «بِزيَنَبَ بنتِ رسولِ الله -ﷺ-» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فعاذت): التجأت واجتمعت.\n_________\n(١) انظر الحديث رقم (١٨٨٠) .\n(٢) الذي في نسخ سنن أبي داود المطبوعة: \" بزينب بنت رسول الله ﷺ \" فقط. قال المنذري في مختصر سنن أبي داود: هكذا ذكر: \" عن زينب بنت رسول الله ﷺ \" وذكر مسلم في \" صحيحه \"، والنسائي في \" السنن \" من حديث أبي الزبير عن جابر: \" فعاذت بأم سلمة زوج رسول الله ﷺ \" ويحتمل أن تكون عاذت بهما، فذكرت مرة إحداهما، وذكرت الأخرى مرة. والله أعلم.\n(٣) أخرجه مسلم رقم (١٦٨٩) في الحدود، باب قطع السارق الشريف وغيره، والنسائي ٨ / ٧٢ في السارق، باب ما يكون حرزًا وما لا يكون، وأبو داود رقم (٤٣٧٤) في الحدود، باب في الحد يشفع فيه، وفيه عنعنة أبي الزبير المكي، ولكن للحديث شواهد بمعناه، منهما الحديث رقم (١٨٨٠) الذي تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم راجع الحديث رقم (١٨٨٠) .","vol":"3","page":580},{"text":"١٩٠٤ - (س) عائشة -﵂- قالت: «أُتيَ رسولُ الله -ﷺ- بسارقٍ فَقَطَعَهُ، فقالوا: مَا كُنَّا نُرَاكَ تَبْلُغُ به هذا (١) قال: لو كانت فاطمةُ لقَطَعْتُها» . أخرجه النسائي (٢) .\n_________\n(١) لفظه في النسائي المطبوع: ما كنا نريد أن يبلغ منه هذا.\n(٢) ٨ / ٧٢ في السارق، باب ما يكون حرزًا وما لا يكون، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح:أخرجه النسائي (٨/٧٢) قال: أخبرنا رزق الله بن موسى، قال: حدثنا سفيان عن أيوب بن موسى عن الزهري عن عروة عن عائشة.","vol":"3","page":581},{"text":"<span data-type=\"title\" id=toc-414>الباب السادس: في حد شرب الخمر</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-415>الفصل الأول: في مقدار الحد وحكمه</span>\n\n١٩٠٥ - (خ م ت د) أنس بن مالك - ﵁ - «أنَّ النبيَّ -ﷺ- ضَرَبَ في الخمرِ بالْجَريدِ والنِّعال، وجَلَدَ أَبو بَكْرٍ أربَعينَ» .\nوفي رواية: «أنَّ النَّبيِّ -ﷺ- أُتيَ برجلٍ قد شَربَ الخمرَ، فَجَلَدَهُ بِجَريدٍ نحوَ أربعين، قال: وفعله أبو بكر، فلما كان عمرُ استشارَ النَّاسَ، فقال عبدُ الرحمن: أخَفَّ الحدود ثمانين (١)، فأمَرَ به عمرُ» . ⦗٥٨٣⦘ أخرجه البخاري [ومسلم] .\nوأخرج الترمذي الرواية الثالثة.\nوأخرج أبو داود مثلَ الأولى، وزاد: «فَلَمَّا وليَ عمرُ دَعَا النَّاسَ فقال لهم إنَّ النَّاسَ قد دَنَوا من الرِّيفِ - وفي أخرى: دَنْوا من القُرى والرِّيفِ - فَما تَرَوْنَ في حدِّ الخمر؟ فقال عبد الرحمن بنُ عوفٍ: نَرَى أنْ تَجْعلَهُ كَأخَف الحَدِّ، فَجَلَدَ فيه ثَمانين» . أخرج مسلم أَيضًا نحو هذه الزيادة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالجريد): الجريد: سعف النخل.\n_________\n(١) قال الحافظ في \" الفتح \": قال ابن دقيق العيد: فيه حذف عامل النصب، والتقدير: جعله، وتعقبه الفاكهي، فقال: هذا بعيد أو باطل، وكأنه صدر عن غير تأمل لقواعد العربية، ولا لمراد المتكلم، إذ لا يجوز: أجود الناس الزيدين، على تقدير: اجعلهم؛ لأن مراد عبد الرحمن الإخبار بأخف الحدود، لا الأمر بذلك، فالذي يظهر أن راوي النصب وهم، واحتمال توهيمه أولى من ارتكاب ما لا يجوز لفظًا ولا معنى، وأقرب التقادير: أخف الحدود أجده ثمانين، أو أجد أخف الحدود ثمانين فنصبهما، وأغرب ابن العطار صاحب النووي في شرح العمدة، فنقل ⦗٥٨٣⦘ عن بعض العلماء أنه ذكره بلفظ: \" أخف الحدود ثمانون \" بالرفع، وأعربه مبتدأ وخبرًا، قال: ولا أعلمه منقولًا رواية، كذا قال، والرواية بذلك ثابتة، والأولى في توجيهها ما أخرجه مسلم أيضًا من طريق معاذ بن هشام عن أبيه: ثم جلد أبو بكر أربعين، فلما كان عمر ودنا الناس من الريف والقرى قال: ما ترون في جلد الخمر؟ فقال عبد الرحمن بن عوف: أرى أن تجعلها كأخف الحدود، قال: فجلد عمر ثمانين، قال الحافظ: فيكون المحذوف من هذه الرواية المختصرة: أرى أن تجعلها وأداة التشبيه.\n\n(٢) أخرجه البخاري ١٢ / ٥٤ في الحدود، باب ما جاء في ضرب شارب الخمر، وباب الضرب بالجريد والنعال، ومسلم رقم (١٧٠٦) في الحدود، باب حد الخمر، والترمذي رقم (١٣٤٣) في الحدود، باب ما جاء في حد السكران، وأبو داود رقم (٤٤٧٩) في الحدود، باب الحد في الخمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه قتادة، عن أنس بن مالك:\n١ - أخرجه أحمد (٣/١١٥) قال: حدثنا يحيى، وأبو نعيم. وفي (٣/١٨٠) قال: حدثنا وكيع. والبخاري (٨/١٩٦) قال: حدثنا حفص بن عمر. وفي (٨/١٩٦) قال: حدثنا مسلم بن إبراهيم. ومسلم (٥/١٢٥) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام. (ح) وحدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وأبو داود (٤٤٧٩) قال: حدثنا مسلم بن إبراهيم (ح) وحدثنا مسدد، حدثنا يحيى. وابن ماجة (٢٥٧٠) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي في الكبرى «تحفة الأشراف» (١٣٥٢) عن إسماعيل بن مسعود، عن خالد بن الحارث.\nسبعتهم (يحيى، وأبو نعيم، ووكيع، وحفص، ومسلم، ومعاذ، وخالد) عن هشام الدستوائي.\n٢ - وأخرجه أحمد (٣/١٧٦ و٢٧٢) قال: حدثنا محمد بن جعفر، وحجاج. والدارمي (٢٣١٦) قال: حدثنا هاشم بن القاسم. والبخاري (٨/١٩٦) قال: حدثنا آدم. ومسلم (٥/١٢٥) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. (ح) وحدثنا يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث. والترمذي (١٤٤٣) قال: حدثنا محمد بن بشار، قال: حدثنا محمدبن جعفر، والنسائي في الكبرى «تحفة الأشراف - ١٢٥٤» عن محمد بن المثنى، عن محمد بن جعفر (ح) وعن محمد بن عبد الأعلى عن خالد بن الحارث (ح) وعن أحمد بن سليمان، عن يزيد بن هارون.\nستتهم (ابن جعفر، وحجاج، وهاشم، وآدم، وخالد، ويزيد) عن شعبة.\n٣ - وأخرجه ابن ماجة (٢٥٧٠) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد بن أبي عروبة.\nثلاثتهم - هشام، وشعبة، وسعيد - عن قتادة، فذكره.\n- وفي لفظ لقتادة، عن أنس بن مالك:\nأن رجلا رُفِعَ إلى النبي -ﷺ- قد سكر، فأمر قريبا من عشرين رجلا فجلده كل رجل جلدتين، بالجريد والنعال» .\nأخرجه أحمد (٣/٢٤٧) قال: حدثنا عفان وبهز، قالا: حدثنا همام، قال: حدثنا قتادة، فذكره.\nومسلم (٥/١٠٤) قال: حدثنا أبو كريب. وأبو داود (٤٥٢٩) قال: حدثنا عثمان بن أبي شيبة. ثلاثتهم (ابن سلام، وأبو كريب، وعثمان) عن عبد الله بن إدريس.\n٤ - وأخرجه البخاري (٩/٦)، وابن ماجة (٢٦٦٦) قالا: حدثنا محمد بن بشار. ومسلم (٥/١٠٣) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، كلاهما قال: حدثنا محمد بن جعفر.\n٥ - وأخرجه مسلم (٥/١٠٤) قال: حدثني يحيى بن حبيب الحارثي. والنسائي (٨/٣٥) قال: أخبرنا إسماعيل بن مسعود. كلاهما (يحيى، وإسماعيل) قالا: حدثنا خالد بن الحارث.\n٦ - وأخرجه ابن ماجة (٢٦٦٦) قا: حدثنا إسحاق بن منصور، قال: حدثنا النضر بن شميل.\nستتهم - محمد بن جعفر، وحجاج، ويزيد، وابن إدريس، وخالد، والنضر - عن شعبة، عن هشام بن زيد بن أنس، فذكره.","vol":"3","page":582},{"text":"١٩٠٦ - (ط) ثور بن زيد الديلي -﵀- «أنَّ عُمَرَ استشارَ في حدِّ الخمر، فقال له عليٌّ: أرى أنْ تَجلدهُ ثَمانينَ جَلْدَة، فإنه إذا شَرِبَ ⦗٥٨٤⦘ سَكِرَ، وإذا سَكِرَ هَذَى، وإذا هذَى افتَرَى، فَجَلَدَ عمرُ في حَدَّ الخمر ثمانين» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٤٢ في الأشربة، باب الحد في الخمر، وفي سنده انقطاع، لأن ثور بن زيد الديلي لم يدرك عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك (١٦٣٣) عن ثور بن زيد الديلي عن عمر، فذكره.\nقلت: وثور الديلي لم يدرك عمر بن الخطاب ﵁.","vol":"3","page":583},{"text":"١٩٠٧ - (ت) أبو سعيد الخدري - ﵁ - «أنَّ رسولَ اللَه -ﷺ- ضرَبَ الحدَّ بنَعلَيْنِ أربعين» . قال مِسْعَرٌ: أظُنُّهُ في الخمر. أخرجه الترمذي (١) .\n_________\n(١) رقم (١٤٤٢) في الحدود، باب ما جاء في حد السكران، وفي سنده زيد العمي، وهو ضعيف كما قال الحافظ في \" التقريب \"، ولكن له شواهد يقوى بها، ولذلك قال الترمذي: وفي الباب عن علي وعبد الرحمن بن أزهر وأبي هريرة والسائب وابن عباس وعقبة بن الحارث، أقول: وحديث علي رواه مسلم، وحديث عبد الرحمن بن أزهر رواه أبو داود، وحديث أبي هريرة رواه أحمد والبخاري وأبو داود، ولهذا قال الترمذي: حديث أبي سعيد حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:أخرجه أحمد (٣/٣٢ و٩٨) قال: ثنا وكيع. والترمذي (١٤٤٢) قال: حدثنا سفيان بن وكيع، قال: حدثنا أبي. والنسائي في الكبرى «تحفة الأشراف» (٣٩٧٥) عن محمود بن غيلان، عن الفضل بن موسى.\nكلاهما - وكيع، والفضل - عن مسعر، عن زيد العمي، عن أبي الصديق، فذكره.\nلفظ رواية الفضل: «ضُرِبَ منا رجل في عهد رسول الله -ﷺ- في الشراب بالنعلين أربعين» .\n- ورواه أبو نضرة عن أبي سعيد:\nأخرجه أحمد (٣/٦٧) قال: ثنا يزيد، قال: أخبرنا المسعودي عن زيد العمي، عن أبي نضرة، فذكره.\nقلت: في إسناده زيد العمي، ضعفوه.","vol":"3","page":584},{"text":"١٩٠٨ - (د) عبد الرحمن بن أزهر - ﵁ - «أنَّ رسولَ الله -ﷺ- أتيَ بشَارِبِ خَمْرٍ - وهو بحُنينٍ - فَحَثا في وجهه الترابَ، ثم أمَر أصحابَهُ فضَربُوهُ بِنعَالهم وما كان في أيديهم، حتى قال لهم: ارْفعوا، ثم جَلَدَ أَبو بكرٍ في الخمر أربعين، ثم جَلَدَ عمر صَدْرًا من إمارتهِ أربعينَ، ثم جَلَدَ في آخرِ خلافتهِ، وجَلَدَ عثمانُ الحدَّين كِليهما ثمانين وأربعين، ثم أثبتَ مُعاويةُ الحدَّ ثمانين» . ⦗٥٨٥⦘\nوفي رواية: قال: «كأنَّي أنظُرُ إلى رسولِ الله -ﷺ- الآنَ وهو في الرِّحالِ يَلتمِسُ رَحْل خالد بن الوَليد، فَبينما هو كذلك، إذْ أُتيَ برجلٍ قد شَربَ الخمرَ، فقال للناس: ألا أضْرِبُوهُ، فمنهم مَنْ ضَرَبهُ بالنِّعال، ومنهم من ضربه بالعصا، ومنهم من ضربه بالمِيْتخَةِ، قال ابن وهب: الجريدةُ الرَّطبهُ - ثم أخذ رسولُ الله -ﷺ- ترابًا من الأرض فَرمَى به في وَجهِه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٤٨٧) و(٤٤٨٨) في الحدود، باب إذا تتابع في شرب الخمر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: رواه الزهري، عن عبد الرحمن بن أزهر:\nأخرجه الحميدي (٨٩٧) قال: حدثنا سفيان، قال: حدثنا معمر. وأحمد (٤/٨٨ و٣٥٠) قال: حدثنا زيد بن الحباب، قال: حدثني أسامة بن زيد. وفي (٤/٨٨ و٣٥٠) قال: حدثنا عثمان بن عمر، قال: حدثنا أسامة بن زيد. وفي (٤/٨٨ و٣٥٠) قال: حدثنا عبد الرزاق، عن معمر، وفي (٤/٣٥١) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح. وفي (٤/٣٥١) قال: قرئ على سفيان وأنا شاهد، قال: سمعت معمرا. وفي (٤/٣٥١) قال: حدثنا صفوان بن عيسى، قال: أخبرنا أسامة بن زيد. وفي (٤/٣٥١) قال: حدثنا روح، قال: حدثنا أسامة بن زيد. وأبو داود (٤٤٨٧) قال: حدثنا سليمان بن داود المهري، قال: أخبرنا ابن وهب، قا: أخبرني أسامة بن زيد. وفي (٤٤٨٩) قال: حدثنا الحسن بن علي، قال: حدثنا عثمان بن عمر، قال: حدثنا أسامة بن زيد. والنسائي في الكبرى «الورقة ٦٨ - أ» قال: أخبرنا محمد بن يحيى بن عبد الله، قال: حدثنا صفوان بن عيسى، عن أسامة (ح) وأخبرنا أبو داود، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح.\nثلاثتهم (معمر، وأسامة، وصالح) عن الزهري، فذكره.\nفي رواية الحسن بن علي عند أبي داود زاد في آخره: «...........فلما كان أبو بكر أتي بشارب، فسألهم عن ضرب النبي -ﷺ- الذي ضربه، فحزروه أربعين، فضرب أبو بكر أربعين، فلما كان عمر كتب إليه خالد بن الوليد: إن الناس قد انهمكوا في الشرب وتحاقروا الحد والعقوبة، قال: هم عندك فسلهم، وعنده المهاجرون الأولون، فسألهم، فأجمعوا على أن يضرب ثمانين، قال: وقال علي: إن الرجل إذا شرب افترى، فأرى أن يجعله كحد الفرية» .\n- ورواه عبد الله بن عبد الرحمن بن الأزهر:\nأخرجه أبو داود (٤٤٨٨) . والنسائي في الكبرى «الورقة ٦٨ - أ» قال أبو داود: حدثنا ابن السرح، وقال النسائي: أخبرنا أحمد بن عمرو بن السرح، قال: وجدت في كتاب خالي عبد الرحمن بن عبد الحميد، عن عقيل، أن ابن شهاب أخبره، أن عبد الله بن عبد الرحمن بن الأزهر أخبره، فذكره.\n* قال أبو داود: أدخل عقيل بن خالد بين الزهري وبين ابن الأزهر في هذا الحديث عبد الله بن عبد الرحمن ابن الأزهر، عن أبيه.\n- ورواه أبو سلمة، ومحمد بن إبراهيم التيمي، عن عبد الرحمن بن أزهر:\nأخرجه النسائي في الكبرى «الورقة - ٦٨ أ» قال: أخبرنا عبد الله بن الصباح بن عبد الله، قال: حدثنا معتمر، قال: سمعت محمدا يحدث عن أبي سلمة، ومحمد بن إبراهيم التيمي، فذكراه.\n* أخرجه النسائي في الكبرى «الورقة - ٦٨ أ» قا: أخبرني محمد بن إبراهيم بن صدران، قال: حدثنا أزهر، قال: حدثنا محمد بن عمرو، عن أبي سلمة، عن عبد الرحمن بن أزهر، فذكره. «ليس فيه محمد بن إبراهيم التيمي» .\n* أخرجه النسائي في الكبرى «الورقة - ٦٨ أ» قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد بن عبد الله، قال: حدثنا محمد بن إبراهيم التيمي، عن عبد الرحمن بن الأزهر، فذكره «ليس فيه أبو سلمة» .","vol":"3","page":584},{"text":"١٩٠٩ - (خ) السائب بن يزيد - ﵁ - قال: «كُنَّا نُؤتى بالشَاربِ على عهد رسول الله -ﷺ- وإمْرةٍ أبي بَكرٍ، وصدْرٍ من خِلافَةِ عُمَرَ، فَنقُومُ إليه بأيدينا ونِعالنِا وأردِيَتنا، حتى كان آخرُ إمرَةِ عمر فَجلَدَ أرَبعينَ، حتى إذا عَتَوْا وفَسقُوا جَلدَ ثمانينَ» . أخرجه البخاري (١) .\n_________\n(١) ١٢ / ٥٩ في الحدود، باب الضرب بالجريد والنعال، وانظر \" فتح الباري \" ١٢ / ٥٩ - ٦٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٣/٤٤٩)، والبخاري (٨/١٩٧) . والنسائي في الكبرى «تحفة الأشراف» (٣٨٠٦) عن محمد بن إسماعيل بن إبراهيم «هو ابن علية» .\nثلاثتهم (أحمد، والبخاري، ومحمد) عن مكي بن إبراهيم، عن الجعيد، عن يزيد بن خصيفة، فذكره.","vol":"3","page":585},{"text":"١٩١٠ - (خ) عقبة بن الحارث - ﵁ - «أَنَّ رسولَ الله -ﷺ- أُتيَ بالنُّعَيمانِ - أو ابن النُّعيمان (١) - وهو شاربٌ فَأَمرَ رسولُ الله -ﷺ- مَنْ ⦗٥٨٦⦘ في البيت أنْ يَضْرِبُوهُ، فَضَربُوه بالجريدِ والنِّعالِ، وكنتُ فِيمَنْ ضَرَبهُ» . أخرجه البخاري (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": هو النعيمان بن عمرو بن رفاعة بن الحارث بن سواد بن مالك بن غنم بن مالك ابن النجاري الأنصاري ممن شهد بدرًا وكان مزاحًا.\n(٢) ١٢ / ٥٦ في الحدود، باب من أمر بضرب الحد في البيت، وباب الضرب بالجريد والنعال، وفي الوكالة، باب الوكالة في الحدود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٧ و٣٨٤) قال: حدثنا عبد الصمد، قال: حدثنا أبي، وفي (٤/٨) قال: حدثنا سليمان بن حرب، وعفان، قالا: حدثنا وهيب بن خالد. والبخاري (٣/١٣٤) قال: حدثنا ابن سلام، قال: أخبرنا عبد الوهاب الثقفي. وفي (٨/١٩٦) قال: حدثنا قتيبة، قال: حدثنا عبد الوهاب. وفي (٨/١٩٦) قال: حدثنا سليمان بن حرب، قال: حدثنا وهيب بن خالد. والنسائي في الكبرى «الورقة / ٦٨ - ب» قال: أخبرني هلال بن العلاء، قال: حدثنا معلى، عن وهيب.\nثلاثتهم - عبد الوارث، ووهيب بن خالد، وعبد الوهاب الثقفي -عن أيوب، عن عبد الله بن أبي مليكة، فذكره.","vol":"3","page":585},{"text":"١٩١١ - (ت د) معاوية بن أبي سفيان - ﵁ - قال: قال رسولُ الله -ﷺ-: «مَنْ شَرِبَ الخمرَ فَاجْلِدوهُ، فإن عَادَ في الرابعةِ فَاقْتُلوهُ» .\nهذا لفظ الترمذي، قال: وفي الباب عن أبي هريرة وابن عمر وغيرهما (١) .\nولَفْظُ أَبي داود: أن رسولَ الله -ﷺ- قال: «إذا شَرِبُوا الخمرَ فَاجلِدُوهُمْ، ثُمَّ إنْ شَربوا فَاجْلِدوهْم، ثُمَّ إن شَربوا فاَجْلِدوهُم، ثم إن شربوا فاقتلُوهُم» .\nوفي رواية: «فَإنْ عَادَ في الثالثةِ أو الرَّابعَةِ فاقتلُوهُ» (٢) .\n_________\n(١) لفظ الترمذي بتمامه: وفي الباب عن أبي هريرة، والشريد، وشرحبيل بن أوس، وجرير، وأبي الرمد البلوي، وعبد الله بن عمرو.\n(٢) أخرجه الترمذي رقم (١٤٤٤) في الحدود، باب ما جاء من شرب الخمر فاجلدوه ومن عاد في الرابعة فاقتلوه، وأبو داود رقم (٤٤٨٢) في الحدود، باب إذا تتابع في شرب الخمر، وأخرجه أيضًا ابن ماجة رقم (٢٥٧٣) في الحدود، باب من شرب الخمر مرارًا، وأحمد في المسند رقم (١٦٩٣٠) و(١٦٩٤٠) و(١٦٩٩٥) كلهم من حديث عاصم بن أبي النجود عن ذكوان أبي صالح السمان، عن معاوية بن أبي سفيان، وعاصم بن أبي النجود، صدوق له أوهام، وهو حجة في ⦗٥٨٧⦘ القراءة، ورواه أيضًا أحمد في المسند رقم (١٦٩١٨) من حديث المغيرة بن مقسم، عن معبد القاص، عن عبد الرحمن بن عبد عن معاوية، وللحديث روايات كثيرة من عدة طرق يصير بمجموعها صحيحًا، ولكنه منسوخ عند جمهور أهل العلم، وانظر التعليق على الحديث رقم (١٩١٤) وقد جمع طرقه أحمد شاكر في رسالة سماها \" كلمة الفصل في قتل مدمني الخمر \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح، لكنه منسوخ: - رواه عن معاوية ذكوان أبو صالح:\nأخرجه أحمد (٤/٩٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٩٦) قال: حدثنا عبد الرزاق، عن سفيان. وفي (٤/١٠٠) قال: حدثنا هاشم بن القاسم، قال: حدثنا شيبان. وأبو داود (٤٤٨٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبان. وابن ماجة (٢٥٧٣) قال: حدثنا هشام بن عمار، قال: حدثنا شعيب بن إسحاق، قال: حدثنا سعيد بن أبي عروبة. والترمذي (١٤٤٤) قال: حدثنا أبو كريب، قال: حدثنا أبو بكر بن عياش. والنسائي في الكبرى «الورقة ٦٨ - ب» قال: أخبرنا عمرو بن زرارة، قال: أخبرنا محمد بن حميد، قال: حدثنا سفيان.\nستتهم - شعبة، وسفيان، وشيبان، وأبان بن يزيد، وسعيد بن أبي عروبة، وأبو بكر بن عياش - عن عاصم بن بهدلة، عن ذكوان، فذكره.\n- ورواه عنه عبد الرحمن بن عبد:\nأخرجه أحمد (٤/٩٣) قال: حدثنا عارم، قال: حدثنا أبو عوانة. وفي (٤/٩٧) قال: حدثنا هشيم. والنسائي في الكبرى «الورقة ٦٨ - ب» قال: أخبرنا أبو بكر بن حفص، إسماعيل بن حفص الأبُلِّي، قال: حدثنا المعتمر بن سليمان، عن أبيه. (ح) وأخبرنا عمرو بن منصور، ومحمد بن يحيى بن عبد الله، قالا: حدثنا محمد بن عبد الله الرقاشي، قال: حدثنا أبو عوانة.\nثلاثتهم (أبو عوانة، وهشيم، وسليمان التيمي) عن مغيرة، عن معبد بن خالد القاص، عن عبد الرحمن ابن عبد الجدلي، فذكره.","vol":"3","page":586},{"text":"١٩١٢ - (د س) عبد الله بن عمر بن الخطاب -﵄- بهذا المعنى وقال: «وأَحْسبُهُ قال في الخامسةِ: إن شَربِها فاقتلوهُ» .\nهكذا أخرجه أبو داود عُقيْب حديث معاوية.\nوفي رواية النسائي عن ابن عمر ونفرٍ من أصحاب رسولِ الله -ﷺ- قالوا: قال رسولُ الله -ﷺ-: «مَنْ شَربَ الخمرَ فاجلِدوه، ثُمَّ إنْ شَرِبَ فَاجلدُوه، ثُمَّ إن شَرِبَ فاجلِدوه، ثم إن شربَ فاقتُلوهُ» (١) .\n_________\n(١) أخرجه أبو داود رقم (٤٤٨٣) في الحدود، باب إذا تتابع في شرب الخمر، والنسائي ٨ / ٣١٣ في الأشربة، باب الروايات المغلظة في شرب الخمر، ورواه أيضًا أحمد في المسند رقم (٦١٩٧)، وفي سنده حميد بن يزيد أبو الخطاب البصري، وهو مجهول، ولكن يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:- رواه عن ابن عمر نافع:أخرجه أحمد (٢/١٣٦) (٦١٩٧) قال: حدثنا عبيد الله ابن محمد التيمي. وأبو داود (٤٤٨٣) قال: حدثنا موسى بن إسماعيل.\nكلاهما - عبيد الله، وموسى -عن حماد بن سلمة،عن حميد بن يزيد أبي الخطاب، عن نافع، فذكره.\n- ورواه عبد الرحمن بن أنعم عن ابن عمر:\nأخرجه النسائي (٨/٣١٣) وفي الكبرى «الورقة ٦٨ - ب» قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير، عن مغيرة، عن عبد الرحمن بن أبي نعم، فذكره.\nفي رواية الكبرى (عبد الرحمن بن إبراهيم) وليس في رواة الكتب الستة من اسمه (عبد الرحمن بن إبراهيم) ويروي عن (عبد الله بن عمر) ولا عن غيره من الصحابة ﵃ أجمعين.\nقلت:الإسناد الأول فيه «حميد» الراوي عن نافع مجهول. والإسناد الثاني لم أهتد فيه للراوي عن ابن عمر","vol":"3","page":587},{"text":"١٩١٣ - (د س) أبو هريرة - ﵁ - قال: قال رسولُ الله -ﷺ-: «إذا سَكرَ فاجلدوهُ، ثُمَّ إنْ سَكِرَ فَاجلدُوهُ، ثُمَّ إنْ سَكِرَ فَاجلدوهُ، فإنْ عَادَ الرابعةَ فَاقتلوهُ» .\nوفي رواية: «إذا شَربَ الخْمرَ فاجلِدوهُ ... الحديث» .\nقال أبو داود: «وكذا حديث ابن عمرو عن النبيِّ -ﷺ-، والشريد عن النبي -ﷺ-» . ⦗٥٨٨⦘\nوعند النسائي: «فَاضربوا عُنُقَهُ» (١) .\n_________\n(١) أخرجه أبو داود رقم (٤٤٨٤) في الحدود، باب إذا تتابع في شرب الخمر، والنسائي ٨ / ٣١٤ في الأشربة، باب الروايات المغلظة في شرب الخمر، وأخرجه أيضًا ابن ماجة رقم (٢٥٧٢) في الحدود، باب من شرب الخمر مرارًا، وأحمد في المسند رقم (٧٧٤٨) و(٧٨٩٨) و(١٠٥٥٤) و(١٠٧٤٠) وإسناده لا بأس به، ويشهد له الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٩١و ٥٠٤) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب، عن الحارث بن عبد الرحمن. وفي (٢/٥١٩) قال: حدثنا سليمان بن داود. قال: أخبرنا أبو عوانة، عن عمر بن أبي سلمة. والدارمي (٢١١١) قال: حدثنا عاصم بن علي، قال: حدثنا ابن أبي ذئب، عن الحارث بن عبد الرحمن. وأبو داود (٤٤٨٤) قال: حدثنا نصر بن عاصم الأنطاكي. قال: حدثنا يزيد بن هارون الواسطي. قال: حدثنا ابن أبي ذئب، عن الحارث بن عبد الرحمن. وابن ماجة (٢٥٧٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شبابة. عن ابن أبي ذئب، عن الحارث، والنسائي (٨/٣١٣) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا شبابة. قال: حدثنا ابن أبي ذئب، عن خاله الحارث بن عبد الرحمن.\nكلاهما (الحارث، وعمر بن أبي سلمة) عن أبي سلمة، فذكره.\n- ورواه أبو صالح عن أبي هريرة واللفظ المذكور له:\nأخرجه أحمد (٢/٢٨٠) . والنسائي في الكبرى «تحفة الأشراف» (٩ /-١٢٧٦) - أ» عن محمد بن رافع\nكلاهما - أحمد، وابن رافع - عن عبد الرزاق، قال: حدثنا معمر، عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"3","page":587},{"text":"١٩١٤ - (د) قبيصة بن ذؤيب - ﵁ -: أنَّ النبيّ -ﷺ- قال: «مَنْ شَربَ الخَمرَ فاجْلِدوهُ، فإن عَادَ فاجلِدوهُ، فإن عادَ فاجلِدوهُ، فإن عادَ فاقتلوهُ - في الثالثة، أو الرابعة - فأُتيَ برجلٍ قد شَرِبَ فَجِلدَهُ، ثُمَّ أتي به فجلده، ثُمَّ أتيَ به فجلده، ورَفَعَ القتلَ، وكانت رُخصَة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٤٨٥) في الحدود، باب إذا تتابع في شرب الخمر، ورجال إسناده ثقات، إلا أنه مرسل، قال الحافظ في \" الفتح \": وقبيصة بن ذؤيب من أولاد الصحابة، وولد في عهد النبي ﷺ ولم يسمع منه، ورجال هذا الحديث ثقات مع إرساله، لكنه أعل بما أخرجه الطحاوي من طريق الأوزاعي عن الزهري قال: بلغني عن قبيصة، ويعارض ذلك رواية بن وهب عن يونس عن الزهري أن قبيصة حدثه أنه بلغه عن النبي ﷺ، وهذا أصح؛ لأن يونس أحفظ لرواية الزهري من الأوزاعي، والظاهر أن الذي بلغ قبيصة ذلك صحابي، فيكون الحديث على شرط الصحيح؛ لأن إبهام الصحابي لا يضر، وله شاهد أخرجه عبد الرزاق عن معمر قال: حدثت به ابن المنكدر، فقال: ترك ذلك، قد أتي رسول الله ﷺ بابن نعيمان فجلده ثلاثًا، ثم أتي به في الرابعة فجلده ولم يزد، ووقع عند النسائي من طريق محمد بن إسحاق عن ابن المنكدر عن جابر: فأتي رسول الله ﷺ برجل منا قد شرب في الرابعة فلم يقتله، وأخرجه من وجه آخر عن محمد بن إسحاق بلفظ: فإن عاد الرابعة فاضربوا عنقه، فضربه رسول الله ﷺ أربع مرات، فرأى المسلمون أن الحد قد وقع، وأن القتل قد رفع، ⦗٥٨٩⦘ قال الشافعي بعد تخريجه: هذا مالا اختلاف فيه بين أهل العلم علمته، وذكره أيضًا عن أبي الزبير مرسلًا وقال: أحاديث القتل منسوخة، وأخرجه أيضًا من رواية ابن أبي ذئب: حدثني ابن شهاب: أتي النبي ﷺ بشارب فجلده ولم يضرب عنقه، وقال الترمذي: لا نعلم بين أهل العلم في هذا اختلافًا في القديم والحديث، قال: وسمعت محمدًا (يعني البخاري) يقول: حديث معاوية في هذا أصح، وإنما كان هذا في أول الأمر ثم نسخ بعد، وقال الترمذي في \" العلل \" آخر الكتاب: جميع ما في هذا الكتاب قد عمل به أهل العلم إلا هذا الحديث وحديث الجمع بين الصلاتين في الحضر، وتعقبه النووي فسلم قوله في حديث الباب دون الآخر، ومال الخطابي إلى تأويل الحديث في الأمر بالقتل فقال: قد يرد الأمر بالوعيد ولا يراد به وقوع الفعل، وإنما قصد به الردع والتحذير، ثم قال: ويحتمل أن يكون القتل في الخامسة كان واجبًا ثم نسخ بحصول الإجماع من الأمة على أنه لا يقتل، وأما ابن المنذر فقال: كان العمل فيمن شرب الخمر أن يضرب وينكل، ثم نسخ بالأمر بجلده، فان تكرر ذلك أربعًا قتل، ثم نسخ ذلك بالأخبار الثابتة وبإجماع أهل العلم إلا من شذ ممن لا يعد خلافًا. وانظر \" فتح الباري \" ١٢ / ٧١ فإنه قد ذكر من خالف جمهور أهل العلم كابن حزم وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يثبت: أخرجه أبو داود (٤٤٨٥) قال: ثنا أحمد بن عبد ة الضبي، ثنا سفيان، قال: الزهري: أخبرنا عن قبيصة عن ذؤيب، فذكره.\nقلت: الزهري إمام مطلع لا يرسل إلا لعلة قادحة، والغالب كونه لم يسمع هذا الحديث من قبيصة - ﵀ -، هذا وقبيصة إنما ذكره الحافظ في «الإصابة» في القسم الثاني.\nقال الحافظ في «الفتح»: وقبيصة بن ذؤيب من أولاد الصحابة، وولد في عهد النبي -ﷺ- ولم يسمع منه، ورجال هذا الحديث ثقات مع إرساله لكنه أعل بما أخرجه الطحاوي من طريق الأوزاعي عن الزهري قال: بلغني عن قبيصة، ويعارض ذلك رواية ابن وهب عن يونس عن الزهري أن قبيصة حدثه أنه بلغه عن النبي -ﷺ-، وهذا أصح، لأن يونس أحفظ لرواية الزهري من الأوزاعي، والظاهر أن الذي بلغ قبيصة ذلك صحابي، ثم أسهب الحافظ في تحسين الحديث.\nوفي قول الحافظ - ﵀ - نظر من وجهين: الوجه الأول: أن سفيان تابع الأوزاعي في صيغة الأداء بين الزهري وقبيصة.\nالوجه الثاني: لا يلزم أن المبهم الراوي عنه قبيصة صحابي، والله أعلم.","vol":"3","page":588},{"text":"١٩١٥ - (ط س) السائب بن يزيد - ﵁ -: أنَّ عمرَ قال «وَجدتُ مِنْ فُلانٍ ريحَ شَرابٍ - يعني بعضَ بنيه - وزعَم أنَّهُ شَربَ الطِّلاءَ، وأنا سَائِلٌ عنه، فإن كان يُسكِرُ جَلدُته، فَسألَ، فقيل له: إنَّهُ يُسكِرُ، فَجَلده عُمرُ الحدَّ تَامًا» .\nأخرجه الموطأ، وأخرجه النسائي عن عُتْبَةَ بن فَرقَدٍ قال: «كانَ الذي يَشرَبُهُ عُمَرُ قد خلِّلَ» .\nوممَّا يَدُلُّ على صحةِ هذا: حديثَ السائب: «أنَّ عُمَرَ خَرَجَ عليهم فقال: إني وَجْدتُ من فلانٍ ريحَ شَرابٍ ... الحديث» (١) . ⦗٥٩٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطِّلاء): بالكسر والمد: عصير العنب إذا طبخ حتى يذهب ثلثاه، وبعض العرب تسمي الخمر طلاء.\n_________\n(١) أخرجه الموطأ ٢ / ٨٤٢ في الأشربة، باب الحد في الخمر، والنسائي ٨ / ٣٢٦ في الأشربة، باب ⦗٥٩٠⦘ الأخبار التي اعتل بها من أباح شراب المسكر، وإسناده صحيح، ورواه البخاري تعليقًا في الأشربة، باب الباذق، ومن نهى عن كل مسكر من الأشربة، ونصه: وقال عمر: وجدت من عبيد الله (يعني ابنه) ريح شراب وأنا سائل، فإن كان يسكر جلدته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٦٣٢)، والنسائي (٨/٣٢٦) قال: قال الحارث بن مسكين قراءة عليه وأنا أسمع عن ابن القاسم قال: حدثني مالك. قال: ثنا السائب بن يزيد، فذكره.\n* وأخرجه النسائي (٨/٣٢٦) قال: أخبرنا أبو بكر بن علي، قال: ثنا أبو خيثمة. قال: ثنا عبد الصمد عن محمد بن جحادة عن إسماعيل بن أبي خالد عن قيس بن أبي حازم عن عتبة بن فرقد، فذكره.","vol":"3","page":589},{"text":"١٩١٦ - (م د) حضين (١) بن المنذر - وهو أبو ساسان -﵀- قال: «شَهِدْتُ عثمانَ بنَ عفَّان أُتيَ بِالْوَلِيدِ قد صَلَّى الصُّبْحَ ركعتين ثم قال: أزيدُكُم؟ فَشهدَ عليه رجلان، أحدهما حُمْرانُ: أَنَّه شَربَ الخمرَ، وشهدَ آخرُ: أنَّهُ رآهُ يتقيِّأُ، فقال عثمانُ: إنَّهُ لم يتقيِّأُ حَتى شرِبها فقال: يا عليُّ قم فاجلده، فقال عليٌّ: قُم يا حسنُ [فاجلدُهُ]، فقال الحسن: وَلِّ حارَّهَا مَنْ تولَّى قَارَّها، فَكأَنَّهُ وجدَ عليه (٢)، فقال: يا عبد الله بْنَ جعفرٍ قُمْ فَاجلدهُ، فجلده وعليٌّ يَعُدُّ، حتى بَلَغ أربعين، فقال: أمْسِكْ، ثم قال: جَلَدَ النبيُّ -ﷺ- أربعين، وأبو بكر أربعين، وعمرُ ثمانين، وكُلُّ سُنَّةٌ، وهذا أحبُّ إليَّ (٣)» . ⦗٥٩١⦘ أخرجه مسلم وأبو داود.\nوأخرجه أبو داود أيضًا مختصرًا قال: قال عَليٌّ: «جَلدَ رسولُ الله -ﷺ- في الخمر وأبو بكرٍ أربعين، وكمَّلهَا عمرُ ثمانين، وكُلٌّ سُنَّةٌ» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَلِّ حَارَّها مَن تَوَلَّى قارَّها) الحر: يكون مع الحركة، كما أن البرد يكون مع السكون، فيقال: ولِّ التَّعَب من تولّى السكون.\n_________\n(١) قال النووي في \" شرح مسلم \": هو بضم الحاء المهملة وبالضاد المعجمة، وليس في الصحيحين بالمعجمة غيره.\n(٢) أي غضب.\n(٣) قال النووي في \" شرح مسلم \": معنى هذا الحديث: أنه لما ثبت الحد على الوليد بن عقبة قال عثمان - وهو الإمام - لعلي، على سبيل التكرمة له وتفويض الأمر إليه في استيفاء الحد: قم يا علي فاجلده، أي: أقم عليه الحد، بأن تأمر من ترى بذلك، فقبل علي ذلك، وقال للحسن: قم فاجلده، فامتنع الحسن، فقال لعبد الله بن جعفر، فقبل فجلده، وكان علي مأذونًا له في التفويض إلى من رأى كما ذكرنا.\n(٤) أخرجه مسلم رقم (١٧٠٧) في الحدود، باب حد الخمر، وأبو داود رقم (٤٤٨٠) و(٤٤٨١) في الحدود، باب الحد في الخمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٨٢) (٦٢٤) قال: حدثنا إسماعيل. وفي (١/١٤٠) (١١٨٤) قال: حدثنا محمد بن جعفر. وفي (١/١٤٤) (١٢٢٩) قال: حدثنا يزيد بن هارون. ومسلم (٥/١٢٦) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب وعلي بن حجر. قالوا: حدثنا إسماعيل، وهو ابن علية. وأبو داود (٤٤٨١) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (٢٥٧١) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا ابن علية. والنسائي في الكبرى «الورقة ٦٨ - أ» قال: أخبرنا حميد ابن مسعدة، قال: أخبرنا يزيد، وهو ابن زريع.\nخمستهم (إسماعيل بن علية، ومحمدبن جعفر، ويزيد بن هارون، ويحيى، ويزيد بن زريع) عن سعيد ابن أبي عروبة.\n٢ - وأخرجه الدارمي (٢٣١٧) قال: حدثنا مسلم بن إبراهيم. ومسلم (٥/١٢٦) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا يحيى بن حماد. وأبو داود (٤٤٨٠) قال: حدثنا مسدد بن مسرهد، وموسى ابن إسماعيل. وابن ماجة (٢٥٧١) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. والنسائي في الكبرى «الورقة ٦٨ - أ» قال: أخبرنا إسحاق بن إبراهيم، قال: يحيى بن حماد.\nخمستهم - مسلم بن إبراهيم، ويحيى بن حماد، ومسدد، وموسى، ومحمد بن عبد الملك -عن عبد العزيز بن المختار.\nكلاهما- سعيد، وعبد العزيز- عن عبد الله بن فيروز مولى ابن عامر، قال: حدثنا حصين بن المنذر، فذكره","vol":"3","page":590},{"text":"١٩١٧ - (د) عبد الله بن عباس -﵄- «أَنَّ رسولَ الله -ﷺ- لم يَقِتْ (١) في الخمر حدًّا، وقال ابن عباسٍ،: شَرِبَ رجلٌ فسكر، فَلُقيَ يَميلُ في الفَجِّ، فَانطُلِقَ به إلى النبيِّ -ﷺ-، فلمَّا حَاذَى بِدَارِ العَبَّاسِ انفَلتَ، فَدَخلَ على العَبَّاسِ فَالتَزَمَهُ، فَذَكَرُوا ذلك للنبيِّ -ﷺ-، فَضَحِكَ وقال: أَفَعَلَها؟ ولم يَأْمُرْ فِيهِ بشيء» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفج): الطريق والسِّكة.\n_________\n(١) في \" الصحاح \": يقال: وقته يقته، فهو موقوت: إذا بين للفعل وقتًا يفعل فيه، ومنه قوله تعالى: ﴿إن الصلاة كانت على المؤمنين كتابًا موقوتًا﴾ [البقرة: ١٠٣] أي: مفروضًا في الأوقات.\n(٢) رقم (٤٤٧٦) في الحدود، باب الحد في الخمر، وفيه عنعنة ابن جريج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١ - أخرجه أحمد (١/٣٢٢) (٢٩٦٥) قا: حدثنا روح بن عبادة، قال: حدثنا زكريا، قال: حدثنا عمرو ابن دينار.\n٢ - وأخرجه أبو داود (٤٤٧٦) قال: حدثنا الحسن بن علي، ومحمد بن المثنى، قالا: حدثنا أبو عاصم. والنسائي في الكبرى «تحفة الأشراف» (٦٢١٢) عن محمد بن المثنى، عن أبي عاصم (ح) وعن إبراهيم بن يونس بن محمد،عن روح. كلاهما -أبو عاصم، وروح -عن ابن جريج،عن محمد بن علي بن ركانة.\nكلاهما (عمرو بن دينار، ومحمد بن علي بن ركانة) عن عكرمة، فذ كره.\nقلت: مداره على ابن جريج. وقد عنعنه.","vol":"3","page":591},{"text":"١٩١٨ - (خ م د) عمير بن سعيد النخعي -﵀- قال: «سمعتُ عليَّ بنَ أبي طالب يقول: ما كنتُ لأقيمَ على أَحدٍ حدًا فَيَمُوتَ فَأجِدُ في نفسي شيئًا إلا صاحبَ الخمر (١) . فإنه لو مات وَدَيْتُهُ، وذلك أَنَّ رَسولَ الله -ﷺ- لم يَسُنَّهُ» . هذه رواية البخاري ومسلم.\nوفي رواية أبي داود قال: «لا أدي (٢) - أو ما كنتُ أدِي- مَنْ أقمتُ عليه الحدَّ إلا شارب الخمر، فإنَّ رسولَ الله -ﷺ- لم يُسُنَّ فيه شيئًا، وإنما هو شيء قلناه نحنُ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n وَدَيْتُه: وديتُ القتيل: إذا أعطيت ديته.\n_________\n(١) قال الحافظ في \" الفتح \": أي شاربها، وهو بالنصب، ويجوز الرفع، والاستثناء منقطع، أي: لكن أجد من حد شارب الخمر إذا مات، ويحتمل أن يكون التقدير: ما أجد من موت أحد يقام عليه الحد شيئًا إلا من موت شارب الخمر، فيكون الاستثناء على هذا متصلًا، قاله الطيبي.\n(٢) \" أدي \" مضارع وداه يديه: إذا أعطى ديته، وقوله \" من أقمت عليه حدًا \" مفعوله.\n(٣) أخرجه البخاري ١٢ / ٥٨ في الحدود، باب الضرب بالجريد والنعال، ومسلم رقم (١٧٠٧) في الحدود، باب حد الخمر، وأبو داود رقم (٤٤٨٦) في الحدود، باب إذا تتابع في شرب الخمر، وأحمد في المسند ١ / ١٢٥ و١٣٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه البخاري (٦٧٧٨) قال: حدثنا عبد الوهاب، حدثنا خالد بن الحارث، حدثنا سفيان، ومسلم (١٧٠٧) قا: حدثني محمد بن منهال الضرير، حدثنا يزيد بن زريع، حدثنا سفيان الثوري، وأبو داود (٤٤٨٦) قال: حدثنا إسماعيل بن موسى الفزاري، ثنا شريك.\nكلاهما (سفيان وشريك) عن أبي الحصين، عن عمير بن سعيد، فذكره.","vol":"3","page":592},{"text":"١٩١٩ - (ط) محمد بن شهاب الزهري -﵀- «سُئِلَ عن حَدِّ العبد في الخمر؟ فقال بلغني: أنَ عليه نصفَ حدِّ الحرِّ في الخمر، وكان عمرُ وعثمانُ وابنُ عمر يَجْلِدُونَ عبيدَهُم في الخمر نصفَ حدِّ الحُرِّ» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٢ / ٨٤٢ في الأشربة، باب الحد في الخمر، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» (١٦٣٤) عن ابن شهاب أنه سئل.... فذكره.\nقلت: الزهري إمام مطلع لا يرسل إلا لعلة قادحة، فتدبر.","vol":"3","page":592},{"text":"١٩٢٠ - (س) سعيد بن المسيب -﵀- قال: «غَرَّبَ عمرُ ربيعةَ بنَ أُمَيّةَ في الخمر إلى خيبر، فَلحِقَ بِهِرَقْلَ، فَتَنَصَّرَ، فقال عمرُ: لا أُغَرِّبُ بعدهُ مسلمًا» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣١٩ في الأشربة، باب تغريب شارب الخمر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:أخرجه النسائي (٨/٣١٩) قا: أخبرنا زكريا بن يحيى، قال: ثنا عبد الأعلى بن حماد قال: حدثنا معتمر بن سليمان، قال: حدثني عبد الرزاق عن معمر عن الزهري عن سعيد بن المسيب، فذكره.","vol":"3","page":593},{"text":"١٩٢١ - () عمر بن الخطاب - ﵁ - «أمَرَ مَولاهُ أسلَمْ أَنْ يَأتِيَهُ بسوطٍ يَجلدُ به قُدامةَ بن مَظْعُونٍ في حَدِّ الخمر، فَجاءهُ بسوطٍ لَيِّنٍ، فقال: أخذَتْكَ دِقْرَارَةُ أهْلكَ» .\nهذا طرفٌ من حديث طويل، قد أخرج أولَّه البخاري في ذكر من شهد بدرًا (١) .\nوذكر هذا القدر [منه] رزين في كتابه، ولم أجده في الأصول، إلا أن الحميديَّ لما ذكر الطرف الذي أخرجه البخاري من أوله - وهو مذكور في مسند عمر - قال: وقد وقع لنا هذا الحديث بتمامه بهذا الإسناد، وذكر الحديث بطوله، وجاء في جملته هذا القدر الذي ذكره رزين. ⦗٥٩٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دِقْرارة أهلك): الدِّقرارة: واحدة الدقارير، وهي الأباطيل وعادات السوء، والمعنى: أن عادة السوء التي عادة قومك، وهي العدول عن الحق والعمل بالباطل، قد عرضت لك فعملت بها، وذلك أن أسلم كان عبدا بجاويًّا (٢) .\n_________\n(١) انظر \" الفتح \" ٧ / ٢٤٧، في المغازي، باب شهود الملائكة بدرًا.\n(٢) \" بجا \": قبيلة، والبجاويات منسوبة إليها. وفي القاموس: \" بجاوة \" بضم الباء على وزن زغاوة، أرض النوبة، منها النوق البجاويات، ووهم الجوهري، و\" بجاية \" - بكسر الباء - بلد بالمغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في (٧/٢٤٧) كتاب المغازي باب شهود الملائكة بدرا.","vol":"3","page":593},{"text":"<span data-type=\"title\" id=toc-416>الفصل الثاني: في الرفق بشارب الخمر</span>\n١٩٢٢ - (خ) عمر بن الخطاب - ﵁ - «أن رجلًا في عهدِ رسولِ الله -ﷺ- كانَ اسمهُ عبدَ الله، وكان يُلقَّبُ حِمارًا، وكان يُضْحِكُ رسولَ الله -ﷺ- أحيانًا، وكان نبيُّ الله -ﷺ- قد جَلَدَهُ في الشُّرْبِ (١)، فَأُتيَ به يومًا، فَأمَرَ به فَجُلدَ، فقال رجل من القوم: اللهم العَنْهُ، ما أكثر ما يُؤتَى به، فقال رسولُ الله -ﷺ-: لا تَلعنوه، فوالله ما علمتُ إنهُ يُحِبُّ الله ⦗٥٩٥⦘ ورسوله» (٢) . أخرجه البخاري (٣) .\n_________\n(١) في البخاري المطبوع: في الشراب.\n(٢) انظر \" فتح الباري \" ١٢/ ٦٨ حول إعراب جملة \" ما علمت إنه يحب الله ورسوله \".\n(٣) ١٢ / ٦٦ و٦٧ في الحدود، باب ما يكره من لعن شارب الخمر وأنه ليس بخارج من الملة، وانظر \" الفتح \" ١٢ /٦٨ - ٧١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٩٧) قال: ثنا يحيى بن بكير، قال: حدثني الليث، قال: حدثني خالد بن يزيد، عن سعيد بن أبي هلال، عن زيد بن أسلم عن أبيه، فذكره.","vol":"3","page":594},{"text":"١٩٢٣ - (خ د) أبو هريرة - ﵁ - «أنَّ رسولَ الله -ﷺ- أُتيَ بِرَجُلٍ قد شَربَ، فقال: اضْرِبُوهُ، فقال أَبو هريرة: فَمِنَّا الضَّاربُ بيده، والضارب بِنَعْلِهِ، والضارِبُ بِثوبِه، فَلمَّا انصرَفَ قال بعضُ القوم:أَخزَاك الله، فقال رسولُ الله -ﷺ-: لا تقولوا هكذا، لا تُعِينُوا عليه الشيطانَ» . أخرجه أبو داود.\nوفي رواية البخاري إلى قوله: «والضَّاربُ بِثَوبِهِ» وزاد أبو داود، «ثم قال لنا: بَكِّتُوهُ،فَأقْبَلنا عليه نقول: أما اتّقَيْتَ الله؟ أمَا خَشِيتَ الله؟ أمَا استَحَييْتَ من رسولِ الله -ﷺ-؟ ثم اتَّفقا فلما انصرفَ قال له بعض القومِ: أخْزاكَ الله فقال رسولُ الله -ﷺ-:لا تقولوا هكذا، لا تُعينوا عليه الشيَّطَانَ، ولكن قُولُوا: اللَّهُم ارحمهُ، اللَّهُم تُبْ عليه» (١) .\n_________\n(١) أخرجه البخاري ١٢ / ٧١ في الحدود، باب ما يكره من لعن شارب الخمر، وباب الضرب بالجريد والنعال، وأبو داود رقم (٤٤٧٧) في الحدود، باب الحد في الخمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٢/٢٩٩) قال: حدثنا أنس بن عياض. والبخاري (٨/١٩٦) قال: حدثنا قتيبة. قال: حدثنا أبو ضمرة أنس. وفي (٨/١٩٧) قال: حدثنا علي بن عبد الله بن جعفر. قال: حدثنا أنس بن عياض. وأبو داود (٤٤٧٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا أبو ضمرة. وفي (٤٤٧٨) قال: حدثنا محمد بن داود بن أبي ناجية الإسكندراني. قال: حدثنا ابن وهب. قال: أخبرني يحيى بن أيوب وحيوة بن شريح،وابن لهيعة. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٩٩٩) عن يونس بن عبد الأعلى، عن أنس بن عياض.\nأربعتهم (أنس بن عياض أبو ضمرة، ويحيى بن أيوب، وحيوة، وابن لهيعة) عن يزيد بن عبد الله بن الهاد، عن محمد بن إبراهيم، عن أبي سلمة، فذكره.","vol":"3","page":595},{"text":"<span data-type=\"title\" id=toc-417>الباب السابع: في إقامة الحدود وأحكامها</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-418>الفصل الأول: في الحث على إقامتها</span>\n١٩٢٤ - (س) أبو هريرة - ﵁ - قال: قال رسولُ الله -ﷺ- «حدٌّ يُقَامُ في الأرضِ خَيرٌ لأهل الأرض من أَنْ يُمطَرُوا ثَلاثِينَ صَباحًا» .\nوفي أخرى: قال أبو هريرة: «إقَامَةُ حَدٍّ في الأرضِ خَيرٌ لأهلِهَا من مَطَرِ أربعين ليلة» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٧٦ في السارق، باب الترغيب في إقامة الحد، وأخرجه أيضًا ابن ماجة رقم (٢٥٣٨) في الحدود، باب إقامة الحدود، وأحمد في المسند ٢ / ٣٦٢ و٤٠٢، وفي سنده في الروايتين جرير بن يزيد بن جرير بن عبد الله البجلي، وهو ضعيف، وفي الرواية الأولى أيضًا عيسى بن يزيد الأزرق، لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:أخرجه أحمد (٢/٣٦٢) قال: حدثنا زكريا بن عدي. وفي (٢/٤٠٢) قال: حدثنا عتاب. وابن ماجة (٢٥٣٨) قال: حدثنا عمرو بن رافع. والنسائي (٨/٧٥) قال: أخبرنا سويد بن نصر.\nأربعتهم (زكريا، وعتاب، وعمرو بن رافع، وسويد بن نصر) عن عبد الله بن المبارك، عن عيسى بن يزيد، عن جرير بن يزيد، عن أبي زرعة بن عمرو، فذكره.\n* في رواية زكريا بن عدي: «.......... ثلاثين أو أربعين صباحا» .\n* وفي رواية عمرو بن رافع: «.......... أربعين صباحا» . وفي روايته أيضا: عيسى بن يزيد، أظنه عن جرير بن يزيد.\n* أخرجه النسائي (٨/٧٦) قال: أخبرنا عمرو بن زرارة. قال: أنبأنا إسماعيل، قال: حدثنا يونس بن عبيد، عن جرير بن يزيد، عن أبي زرعة، قال: قال أبو هريرة: «إقامة حد بأرض خير لأهلها من مطر أربعين ليلة» . موقوف.","vol":"3","page":596},{"text":"١٩٢٥ - (خ ت) النعمان بن بشير - ﵁ - أنَّ النبيَّ -ﷺ ⦗٥٩٧⦘ قال: «مَثَلُ القَائِم في حُدُودِ الله والْوَاقِع فيها، كَمثل قَومٍ اسْتَهَموا على سَفِينَةٍ، فَأَصابَ بَعْضُهم أعْلاهَا، وبعضُهم أَسْفلَهَا، فكان الذي في أَسفلها إذا استَقَوْا من الماء مَرُّوا على مَنْ فَوقَهمْ، فقالوا: لو أنا خَرَقْنا في نَصِيبِنَا خَرقًا ولَمْ نُؤذِ مَنْ فَوقَنا؟ فإن تَرَكُوهُمْ وما أَرَادوا هَلَكوا جَميعًا، وإنْ أخذُوا على أيدِيهِمْ نَجَوْا ونَجَوْا جَميعًا» .\nهذه رواية البخاري، وللترمذي نحوها (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاستهام): طلب السهم والنصيب، والمراد به: الاقتراع.\n(أخذوا على أيديهم): يقال: أخذتُ على يد فلان: إذا منعتَه عما يريد أن يفعله.\n_________\n(١) أخرجه البخاري ٥ / ٩٤ في الشركة، باب هل يقرع في القسمة، وفي الشهادات، باب القرعة في المشكلات، والترمذي رقم (٢١٧٤) في الفتن، باب ما جاء في تغيير المنكر باليد أو باللسان أو بالقلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣/٩١٩) قا: حدثنا سفيان، قال: حدثنا مجالد، وأحمد (٤/٢٦٨ و٢٦٩) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (٤/٢٦٩) قال: حدثنا يحيى بن سعيد، عن زكريا. وفي (٤/٢٧٠) قا ل: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٤/٢٧٠) قال: حدثنا إسحاق بن يوسف، قال: حدثنا زكريا بن أبي زائدة. وفي (٤/٢٧٣) قال: حدثنا سفيان عن مجالد. والبخاري (٣/١٨٢) قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٣/٢٣٧) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، قال: حدثنا الأعمش. والترمذي (٢١٧٣) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو معاوية، قال: حدثنا الأعمش.\nثلاثتهم (مجالد، والأعمش، وزكريا) عن عامر الشعبي، فذكره.","vol":"3","page":596},{"text":"١٩٢٦ - (ط) زيد بن أسلم - ﵁ - «أَنَّ رجلًا اعْتَرَفَ على نفسِهِ بالزِّنى، على عهدِ رسولِ الله -ﷺ-، فَدَعا له رسولُ الله بِسَوْطٍ، فَأُتيَ بِسَوطٍ مَكْسورٍ، فقال: فَوقَ هذا، فَأُتيَ بِسَوْطٍ جَديدٍ لم تُقطَعْ ثَمرَتُهُ، فقال: فَوقَ هذا، فَأُتيَ بِسَوْطٍ قد رُكِبَ بِهِ (١) ⦗٥٩٨⦘ ولانَ، فَأمَرَ به رسولُ الله -ﷺ- فَجُلِدَ، ثم قال: أُيُّها الناسُ، قد آنَ لكم أنْ تَنْتَهُوا عن حدودِ الله، مَنْ أصَابَ من هذه القَاذُورَةِ (٢) شَيئًا فَلْيَسْتَتِرْ بِسِتْرِ الله، فَإنَّه مَنْ يُبْدِ (٣) لَنَا صَفْحَتَهُ نُقِمْ عليهِ كتابَ الله» . أخرجه الموطأ (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القاذورة): كل فعل أو قول قبيح يُستقذر بين الناس.\n(من يبد لنا صفحة وجهه): أي من يظهر لنا فعله الذي يخفيه، كأن وجهه قد غطاه، فكشفه فرأيناه.\n(لم تقطع ثمرته): ثمرة السوط: عَذَبَته، أراد أنه جديد فيه قوة وجفاء، لأنه لم يستعمل.\n_________\n(١) أي ساق به راكب المطية مطيته.\n(٢) في بعض الروايات: القاذورات.\n(٣) في بعض الروايات: يبدي، بإشباع الياء، كقراءة ابن كثير في رواية قنبل: ﴿إنه من يتقي ويصبر فإن الله لا يضيع أجر المحسنين﴾ بإشباع الياء، قرأ الباقون بحذفها.\n(٤) ٢ / ٨٢٥ مرسلًا في الحدود، باب ما جاء فيمن اعترف على نفسه بالزنى، قال الزرقاني في \" شرح الموطأ \": مرسلًا لجميع الرواة، ورواه عبد الرزاق عن معمر عن يحيى بن أبي كثير مرسلًا قبله، وأخرجه ابن وهب من مرسل كريب ونحوه، ولا أعلم يستند بلفظه من وجه - يعني من حديث مالك - قاله ابن عبد البر، وقال الزرقاني: أخرجه البيهقي، والحاكم وقال: على شرطهما، من حديث ابن عمر، وصححه ابن السكن وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (١٦٠٤) عن زيد بن أسلم، مرسلا.\nقال ابن عبد البر: أرسله جميع الرواة، ورواه عبد الرزاق عن معمر عن يحيى بن أبي كثير مرسلا مثله، وأخرجه ابن وهب من مرسل كريب نحوه، ولا أعلمه يستند بلفظه من وجه.\nراجع شرح الزرقاني (٤/١٧٩ و١٨٠) ط / دار الكتب العلمية.","vol":"3","page":597},{"text":"١٩٢٧ - () عبد الله بن مسعود - ﵁ - «أنَّ رسولَ الله -ﷺ- أُتيَ بِرَجُلٍ قد شربَ، فقال: أيُّها الناسُ، قد آنَ لكم أن تَنتهُوا عن ⦗٥٩٩⦘ حُدودِ الله، فَمنْ أَصَابَ من هذه القَاذُورةِ شيْئًا، فَليَستَتِرْ بِستْرِ الله، فإنهُ مَن يُبْدِ لَنا صَفحَتَهُ نُقِمْ عليه كتابَ الله. وقرأ رسولُ الله -ﷺ-: ﴿والَّذينَ لا يَدْعُونَ مَعَ الله إلهًا آخَرَ ولا يَقتُلُونَ النَّفْسَ التي حَرَّمَ الله إلا بالحقِّ ولا يزنُونَ﴾ [الفرقان: ٦٨] وقال: قَرَنَ الله الزِّنى مع الشِّركِ، وقال: لا يَزني الزَّاني حين يزني وهو مُؤمنٌ» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، والحديث من أوله إلى قوله: \" نقم عليه كتاب الله \" بمعنى حديث مالك الذي قبله، وليس فيه ذكر الآية، والفقرة الأخيرة من الحديث: \" لا يزني الزاني حين يزني وهو مؤمن \" في البخاري ١٠ / ٢٨ في الأشربة، باب قول الله تعالى: ﴿إنما الخمر والميسر ...﴾ ومسلم رقم (٥٧) في الإيمان، باب بيان نقصان الإيمان بالمعاصي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أقف عليه من مسند ابن مسعود إلا شطره الأخير «لا يزني الزاني......» عند الشيخين.\nأما أوله فهو عند مالك من حديث زيد بن أسلم «مرسلا» وقد تقدم قبل هذا.","vol":"3","page":598},{"text":"<span data-type=\"title\" id=toc-419>الفصل الثاني: في الشفاعة والتسامح في الحدود</span>\n١٩٢٨ - (د) يحيى بن راشد -﵀- قال: «جَلَسنا يَومًا لابنُ عمرَ، فَخرَجَ إلينا، فسمِعْتُهُ يقول: سمعتُ رسولَ اللهَ -ﷺ- يقول: مَنْ حَالتْ شَفَاعَتُهُ دونَ حَدٍّ منُ حدود الله تعالى فقد ضادَّ الله ﷿، ومَنْ خاصَمَ في باطلٍ - وهو يَعلمُ - لم يَزَل في سَخَطِ الله حتى يَنْزِعَ، ومَنْ قالَ في ⦗٦٠٠⦘ مُؤمِنٍ مَا لَيسَ فيه أَسكْنَهُ الله رَدغَةَ الْخبَالِ حتَّى يَخْرُجَ مِمَّا قال» (١) .\nزاد في رواية: «ومن أعان على خصومة بظلم فقد باءَ بغضب من الله» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَدْغَة الخبال): عصارة أهل النار، والردغة بفتح الدال وسكونها: الماء والطين.\n_________\n(١) رواه أبو داود رقم (٣٥٩٧) في الأقضية، باب فيمن يعين على خصومة من غير أن يعلم أمرها، ورواه أيضًا أحمد في المسند ٢ / ٧٠ وإسناد هذه الرواية حسن.\n(٢) رقم (٣٥٩٨)، وفي سند هذه الرواية المثنى بن يزيد الثقفي، وهو مجهول، ومطر بن طهمان الوراق، وهو صدوق كثير الخطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٧٠) (٥٣٨٥) قال: حدثنا حسن بن موسى، وأبو داود (٣٥٩٧) قال: حدثنا أحمد بن يونس.\nكلاهما (حسن بن موسى، وأحمد بن يونس) قالا: حدثنا زهير، قال: حدثنا عمارة بن غَزِيّة، عن يحيى بن راشد، فذكره.\n- ورواه عن ابن عمر أيوب بن سليمان.\nأخرجه أحمد (٢/٨٢) (٥٥٤٤) قال: حدثنا محمد بن الحسن بن أتش، قال: أخبرني النعمان بن الزبير، عن أيوب بن سلمان، رجل من أهل صنعاء، فذكره.","vol":"3","page":599},{"text":"١٩٢٩ - (ط) الزبير بن العوام - ﵁ - «لقيَ رجلًا قد أخذَ سَارقًا، وهو يُريدُ أن يذْهبَ به إلى السلطان، فَشَفَعَ له الزُّبيرُ ليُرْسِلَهُ فقال: لا، حتى أبلغَ به السلطانَ، فقال الزبيرُ: إنَّما الشَّفَاعةُ قبل أنْ تبلغَ إلى السلطان، فإذا بَلَغَ إليه فقد لُعنَ الشَّافِعُ والمُشفِّعُ» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٣٥ في الحدود، باب ترك الشفاعة للسارق إذا بلغ السلطان، وإسناد رجاله ثقات إلا أنه مرسل، قال ابن عبد البر: لا أعلم خلافًا أن الشفاعة في ذوي الذنوب حسنة جميلة، ما لم تبلغ السلطان، وأن عليه إذا بلغته إقامتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٦٢٥) عن ربيعة بن أبي عبد الرحمن أن الزبير بن العوام، فذكره قال الإمام الزرقاني: وقد روى الدارقطني عن الزبير مرفوعا: اشفعوا ما لم يصل إلى الوالي، فإذا وصل إلى الوالي فعفا، فلا عفا الله عنه.","vol":"3","page":600},{"text":"١٩٣٠ - (ط د س) صفوان بن أمية - ﵁ - قِيلَ له: «إنه ⦗٦٠١⦘ مَنْ لم يُهَاجِر هَلَكَ، فَقَدِمَ صَفْوانُ بنُ أُمَيَّةَ المدينةَ، فَنَام في المسجِدِ وَتَوسَّدَ رِدَاءهُ، فَجَاءَ سَارِقٌ فأخذ رِداءهُ، فأَخذَ صَفْوانُ السارِقَ، فجاءَ بهِ إلى رسولِ الله -ﷺ-، فَأَمرَ به رسولُ الله -ﷺ- أنْ تُقْطَعَ يَدُهُ، فقال صفوانُ: إنِّي لم أُرِد هذا يا رسولَ الله، هو عليه صدَقَةٌ، فقال رسولُ الله -ﷺ-: فَهلا قَبلَ أن تأَتيَني به؟» . هذه رواية الموطأ (١) .\nوفي رواية أَبي داود والنسائي قال: «كنتُ نَائمًا في المسجدِ على خَميصَةٍ لي ثَمَن ثَلاثِينَ درهَمًا، فَجَاء رَجُلٌ فَاخْتلِسَها مِني، فَأُخِذَ الرجلُ، فأُتيَ بهِ النبي -ﷺ-، فَأمَرَ لِيُقطَعَ، قال: فأتَيتُهُ فقلتُ: أَتَقْطَعُهُ مِن أجْلِ ثلاثينَ دِرهمًا؟ أنَا أبيعهُ وأُنْسِئُهُ ثَمنَها، قال: فَهلاَّ كان هذا قبل أن تَأتِيَني به» .\nوفي أخرى لأبي داود والنسائي نحوه، وقال: «نامَ في المسجدِ وتَوسَّدَ رِدَاءهُ» .\nوفي أخرى للنسائي: «أَنَّ رجُلًا سَرقَ بُرْدَةً لَهُ، فَرَفعَهُ إلى النبيِّ -ﷺ ⦗٦٠٢⦘ فأمر بقطْعهِ، فقال: يا رسولَ الله، قد تَجاوَزتُ عنه، فقال: أبا وَهبٍ، أفلا كان قبلَ أن تأْتِيَنا به؟ فَقَطَعهُ رسولُ الله -ﷺ-» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَمِيصَة) الخميصة: ثوبٌ أَسود من خَزٍّ أَو صوفٍ مُعَلْم.\n_________\n(١) رواه مالك في الموطأ مرسلًا ٢ / ٨٣٤ و٨٣٥ في الحدود، باب ترك الشفاعة للسارق إذا بلغ السلطان، قال ابن عبد البر: رواه جمهور أصحاب مالك مرسلًا، ورواه أبو عاصم النبيل وحده عن مالك عن الزهري عن صفوان بن عبد الله عن جده فوصله، ورواه شبابة بن سوار عن مالك عن الزهري عن صفوان بن عبد الله عن أبيه، أقول: وقد وصله النسائي بإسناد حسن.\n(٢) أخرجه أبو داود رقم (٤٣٩٤) في الحدود، باب من سرق من حرز، والنسائي ٨ / ٦٨ في السارق، باب الرجل يتجاوز للسارق عن سرقته بعد أن يأتي به الإمام، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: - رواه عبد الله بن صفوان عن أبيه:\nأخرجه ابن ماجة (٢٥٩٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شبابة، عن مالك بن أنس، عن الزهري، عن عبد الله بن صفوان، فذكره.\n* أخرجه مالك «الموطأ» (٥٢١) عن ابن شهاب، عن صفوان بن عبد الله بن صفوان أن صفوان بن أمية قيل له: إنه من لم يهاجر هلك، فقدم صفوان بن أمية المدينة، فنام في المسجد..... فذكره، مرسلا.\n* وأخرجه أحمد (٣/٤٠١) و(٦/٤٦٥) قال: حدثنا روح، قال: حدثنا محمد بن أبي حفصة، قال: حدثنا الزهري، عن صفوان بن عبد الله بن صفوان، عن أبيه، أن صفوان بن أمية بن خلف، فذكره مرسلا أيضا.\n- ورواه طارق بن مُرَقَّع عن صفوان:\nأخرجه أحمد (٣/٤٠١) و(٦/٤٦٥) . والنسائي (٨/٦٨) قا: أخبرني عبد الله بن أحمد بن محمد بن حنبل، قال: حدثنا أبي، قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد «يعني ابن أبي عروبة»، عن قتادة، عن عطاء، عن طارق بن مرقع، فذكره.\n* أخرجه النسائي (٨/٦٨) قال: أخبرنا هلال بن العلاء، قال: حدثني أبي، قال: حدثنا يزيد بن زريع، عن سعيد، عن قتادة، عن عطاء، عن صفوان بن أمية، فذكره ليس فيه طارق بن مرقع.\n- ورواه طاوس عن صفوان:\n١ - أخرجه أحمد (٣/٤٠١) و(٦/٤٦٥) قال: حدثنا عفان، والنسائي (٧/١٤٥) قال: أخبرني محمد ابن داود، قال: حدثنا مُعَلَّى بن أسد. كلاهما (عفان، ومعلى) قالا: حدثنا وهيب، قال: حدثنا عبد الله بن طاوس.\n٢ - وأخرجه النسائي (٨/٧٠) قال: أخبرنا محمد بن عبد الله بن عبد الرحيم، قال: حدثنا أسد بن موسى، قال: حدثنا، وذكر حماد بن سلمة، عن عمرو بن دينار.\nكلاهما (ابن طاوس، وعمرو) عن طاوس، فذكره.\n* رواية معلى بن أسد، عن وهيب بن خالد، مختصرة على آخر الحديث.\n- ورواه حميد بن أخت صفوان عن صفوان:\n١ - أخرجه أحمد (٣/٤٠١) و(٦/٤٦٦) قال: حدثنا حسين بن محمد، قال: حدثنا سليمان «يعني ابن قرم» .\n٢ - وأخرجه أبو داود (٤٣٩٤) قال: حدثنا محمد بن يحيى بن فارس. والنسائي (٨/٦٩) قال: أخبرني أحمد بن عثمان بن حكيم. كلاهما (محمد بن يحيى، وأحمد بن عثمان) قالا: حدثنا عمرو بن حماد ابن طلحة، قال: حدثنا أسباط.\nكلاهما (ابن قرم، وأسباط) عن سماك بن حرب، عن حميد بن أخت صفوان، فذكره.\nقال سليمان بن قرم في روايته: «عن سماك عن حميد بن أخت صفوان» .\n- ورواه عن حميد عكرمة:\nأخرجه النسائي (٨/٦٩) قال: أخبرني هلال بن العلاء، قال: حدثنا حسين، قال: حدثنا زهير، قال: حدثنا عبد الملك، هو ابن أبي بشير، قال: حدثني عكرمة، فذكره.","vol":"3","page":600},{"text":"١٩٣١ - (ط) سعيد بن المسيب -﵀- قال: «ما مِن شَيء إلا والله يُحِبُّ أنْ يُعفى عنه ما لم يَكُنْ حَدًا (١) عن عبادِهِ» . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": فلا يجب العفو عنه إذا بلغ الإمام.\n(٢) في الأصل بياض بعد قوله: أخرجه، ولم يرمز له في أوله بشيء، وفي المطبوع رمز له في أوله بـ \" ط \" وقال في آخره: أخرجه الموطأ، هو عند الموطأ ٢ / ٨٤٣ في الأشربة، باب الحد في الخمر، دون جملة \" عن عباده \"، وإسناده صحيح. قال مالك: والسنة عندنا أن كل من شرب شرابًا مسكرًا، فسكر أو لم يسكر، فقد وجب عليه الحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٦٣٥) عن يحيى بن سعيد أنه سمع ابن المسيب، فذكره.","vol":"3","page":602},{"text":"<span data-type=\"title\" id=toc-420>الفصل الثالث: في درء الحدود وسترها</span>\n١٩٣٢ - (ت) عائشة -﵂- قالت: قال رسولُ الله -ﷺ ⦗٦٠٣⦘: «ادْرَؤوا الحدودَ عن المسلمين ما اسْتَطعتُمْ، فإن كان له مخرَجٌ فخلّوا سبيلَهَ، فإنَّ الإمامَ إنْ يُخْطئُ في العفوِ خَيرٌ من أن يُخْطئَ في العقوبة» .\nقال الترمذي: وقد روي عنها ولم يُرفَع، وهو أصح.\nوفي رواية مختصرًا قال: «ادرَؤوا الحدُودَ ما استطعتم» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ادرؤوا): الدرء: الدفع.\n_________\n(١) رقم (١٤٢٤) في الحدود، باب ما جاء في درء الحدود، وفي سنده يزيد بن زياد الدمشقي، وهو متروك، كما قال الحافظ في \" التقريب \"، وقد روي مرفوعًا وموقوفًا، والموقوف أصح كما قال الترمذي، وأصح ما فيه في الموقوف حديث سفيان الثوري عن عاصم عن أبي وائل عن عبد الله بن مسعود موقوفًا قال: \" ادرؤوا الحدود بالشبهات، ادفعوا القتل عن المسلمين ما استطعتم \". قال الحافظ في \" التلخيص \": ورواه ابن حزم في كتاب \" الاتصال \" عن عمر موقوفًا عليه بإسناد صحيح، وفي ابن أبي شيبة من طريق إبراهيم النخعي عن عمر: لأن أخطئ في الحدود بالشبهات، أحب إلي من أن أقيمها بالشبهات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الصواب وقفه: أخرجه الترمذي (١٤٢٤) قال: حدثنا عبد الرحمن بن الأسود أبو عمرو البصري. قال: حدثنا محمد بن ربيعة. قال: حدثنا يزيد بن زياد الدمشقي، عن الزهري، عن عروة، فذكره.\n* أخرجه الترمذي (١٤٢٤) قال: حدثنا هناد. قال: حدثنا وكيع، عن يزيد بن زياد نحو حديث محمد ابن ربيعة ولم يرفعه.\n* قال أبو عيسى: حديث عائشة لا نعرفه مرفوعا إلا من حديث محمد بن ربيعة، عن يزيد بن زياد الدمشقي عن الزهري، عن عروة عن عائشة عن النبي -ﷺ-، ورواه وكيع عن يزيد بن زياد نحوه، ولم يرفعه، ورواية وكيع أصح، وقد روي نحو هذا عن غير واحد من أصحاب النبي -ﷺ-، أنهم قالوا مثل ذلك، ويزيد بن زياد الدمشقي ضعيف في الحديث، ويزيد بن أبي زياد الكوفي أثبت من هذا وأقدم.","vol":"3","page":602},{"text":"١٩٣٣ - (د) عائشة -﵂-: أنَّ رسولَ الله -ﷺ- كان يقول: «أقِيلُوا ذَوي الْهيئاتِ عَثَرَاتِهم إلا الحدودَ» . أخرجه أبو داود (١) . ⦗٦٠٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذوي الهيئات) قال الخطابي: قال الشافعي في تفسير الهيأة: من لم تظهر منه ريبة، وفيه دليل على أن التعزير إلى الإمام، وهو مخير فيه.\n_________\n(١) رقم (٤٣٧٥) في الحدود، باب في الحد يشفع فيه، وأخرجه أيضًا أحمد في المسند ٦ / ١٨٦، قال المنذري في \" مختصر سنن أبي داود \": وأخرجه النسائي، وفي إسناده عبد الملك بن زيد العدوي، وهو ضعيف الحديث، وذكر ابن عدي أن هذا الحديث منكر بهذا الإسناد لم يروه غير عبد الملك بن يزيد، وقال المنذري: وقد روي هذا الحديث من أوجه أخر ليس شيء منها يثبت، وقال المناوي في ⦗٦٠٤⦘ \" فيض القدير \": والحاصل أنه ضعيف، وله شواهد ترقيه إلى الحسن، ومن زعم وضعه كالقزويني أفرط، أو حسنه كالعلائي فرط، وقد رد الحافظ ابن حجر على القزويني في \" أجوبة عن أحاديث وقعت في مصابيح السنة وصفت بالوضع \" وهي رسالة طبعها المكتب الإسلامي في آخر \" مشكاة المصابيح \" ٣ / ٣٠٩.\nقال الحافظ: قلت وأخرجه النسائي من وجه آخر من رواية عطاف بن خالد عن عبد الرحمن بن محمد بن أبي بكر عن أبيه عن عمرة، وأخرجه أيضًا من طريق آخر عن عمرة، ورجالها لا بأس بهم، إلا أنه اختلف في وصله وإرساله، فلا يتأتى لحديث يروى بهذه الطرق أن يسمى موضوعًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يثبت: أخرجه أحمد (٦/١٨١) . والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٩٥٧) عن عمرو بن علي.\nكلاهما (أحمد بن حنبل، وعمرو بن علي) عن عبد الرحمن بن مهدي. قال: حدثنا عبد الملك بن زيد، عن محمد بن أبي بكر، عن أبيه، عن عمرة، فذكرته.\n* وأخرجه البخاري في «الأدب المفرد» (٤٦٥) قال: حدثنا عبد الله بن عبد الوهاب. قال: حدثني أبو بكر بن نافع، واسمه أبو بكر. مولى زيد بن الخطاب، وأبو داود (٤٣٧٥) قال: حدثنا جعفر بن مسافر ومحمد بن سليمان الأنباري، قالا: أخبرنا ابن أبي فديك، عن عبد الملك بن زيد «نسبه جعفر إلى: سعيد بن زيد بن عمرو بن نفيل» . والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٩١٢) عن إبراهيم بن يعقوب، عن سعيد بن أبي مريم، عن عطاف بن خالد. قال: أخبرني عبد الرحمن بن محمد بن أبي بكر.\nثلاثتهم - أبو بكر بن نافع، وعبد الملك بن زيد، وعبد الرحمن بن محمد - عن محمد بن أبي بكر بن عمرو بن حزم، عن عمرة، فذ كرته، ليس فيه (عن أبيه) .\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (١٢/١٧٩٥٦) عن إبراهيم بن يعقوب، عن عبد الله بن يوسف، عن عبد الرحمن بن أبي الرجال، عن ابن أبي ذئب، عن عبد العزيز بن عبد الله بن عمر بن الخطاب، عن ابن حزم، عن عمرة، فذكرته، ولم يسمه.\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (١٢/١٧٩٥٦) عن يونس بن عبد الأعلى، عن معن بن عيسى، عن ابن أبي ذئب، عن عبد العزيز بن عبد الله. (ح) وعن هلال بن العلاء، عن عبد الله بن مسلمة بن قعنب، عن ابن أبي ذئب، عن عبد العزيز بن عبد الملك، عن محمد بن أبي بكر.\nكلاهما - عبد العزيز بن عبد الله، ومحمد بن أبي بكر - عن أبي بكر بن حزم، عن عمرة، فذكرته. مرسل. ليس فيه «عائشة» .\nوأخرجه النسائي في الكبرى «تحفة الأشراف» (١٢/١٧٩٥٦) عن محمد بن حاتم، عن سويد بن نصر، عن عبد الله بن المبارك، عن عبد العزيز بن عبد الله بن عمر، عن محمد بن أبي بكر، عن أبيه، عن عمرة، عن النبي -ﷺ-: «تجاوزوا عن زلة ذي الهيئة» . مرسل أيضا.","vol":"3","page":603},{"text":"١٩٣٤ - (د س) عبد الله بن عمرو بن العاص -﵄- أنَّ رسولَ الله -ﷺ- قال: «تَعافَوُا الحُدُودَ فيما بينكم، فما بَلَغني منْ حَدٍّ فقد وجبَ» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تعافوا): أمر بالعفو، وهو التجاوز عن الذنب، أي أسقطوا الحدود فيما بينكم، ولا ترفعوها إليّ، فإنه متى علمتُها أقمتُها.\n_________\n(١) أخرجه أبو داود رقم (٤٣٧٦) في الحدود، باب العفو عن الحدود ما لم تبلغ السلطان، والنسائي ٨ / ٧٠ في السارق، باب ما يكون حرزًا وما لا يكون.","vol":"3","page":604},{"text":"١٩٣٥ - (ط د) سعيد بن المسيب -﵀- قال: بَلغني: أنَّ رسولَ الله -ﷺ- قال لرجلٍ من أسْلمَ يُقالُ له: هَزَّالٌ، وقد جَاء يشكو ⦗٦٠٥⦘ رَجُلًا بالزِّنا، وذلك قبل أن يَنزل ﴿والَّذينَ يَرْمُونَ المُحصَناتِ ثمَّ لم يَأْتُوا بأربعةِ شُهَدَاءَ فاجْلدوهمْ﴾ [النور: ٤]: «يا هَزَّالُ، لَوْ سَتَرْتَهُ بِرِدَائِكَ كان خَيرًا لَكَ» .\nقال يحيى بن سعيد: فَحدَّثتُ بهذا الحديث في مجلسٍ فيه يزيدُ بنُ نُعيم بن هزَّالِ الأسلميُّ، فقال يزيد: هَزَّالٌ جَدِّي، وهذا الحديثُ حقٌّ.\nأخرجه الموطأ، إلا قوله: «وقد جاء يَشكو» إلى قوله: ﴿فَاجْلِدوهم﴾ .\nوفي رواية أبي داود عن يَزيد بن نُعيمٍ عن أبيه: «أنَّ ماعِزًا أتَى النبيَّ -ﷺ-، فأقرَّ عنده أربعَ مَرَّاتٍ، فأمر به فَرُجمَ، وقال لهِزَّالٍ: لو سَتَرتَهُ بثوبكَ كانَ خَيْرًا لك» فقال ابن المنكدر: إنَّ هَزَّالًا أمَرَ مَاعزًا أن يَأتِي النبي -ﷺ- فَيُخبرَه (١) .\n_________\n(١) أخرجه الموطأ ٢ / ٨٢١ في الحدود، باب ما جاء في الرجم عن سعيد بن المسيب مرسلًا، وقد وصله أبو داود رقم (٤٣٧٧) في الحدود، باب في الشد على أهل الحدود، وأحمد في المسند ٥ / ٢١٧، وفي سنده يزيد بن نعيم بن هزال الأسلمي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وله شاهد آخر عند أبي داود بسند منقطع، رقم (٤٣٧٨)، فالحديث حسن بطرقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهده، تقدم: أخرجه مالك (١٥٩٤) عن يحيى بن سعيد عن ابن المسيب، فذكره. وأبو داود (٤٣٧٧) قال: ثنا مسدد، ثنا يحيى عن سفيان، عن زيد بن أسلم عن يزيد بن نعيم، عن أبيه، أن ماعزا، فذكره.","vol":"3","page":604},{"text":"<span data-type=\"title\" id=toc-421>الفصل الرابع: في التعزير</span>\n١٩٣٦ - (خ م د) هانيء بن نيار (١) - ﵁ - أنَّهُ سَمِعَ ⦗٦٠٦⦘ رسوَلَ الله -ﷺ- يقول: «لا يُجلَدُ فوقَ عَشْرَةِ أَسوَاطٍ إلا في حَدٍّ من حدُودِ الله ﷿» . أخرجه البخاري ومسلم وأبو داود (٢) .\n_________\n(١) في الأصل: هانئ بن دينار، وهو خطأ، والتصحيح من الصحيحين وكتب الرجال.\n(٢) أخرجه البخاري ١٢ / ١٥٧ في المحاربين، باب كم التعزير والأدب، ومسلم رقم (١٧٠٨) في الحدود، باب قدر أسواط التعزير، وأبو داود رقم (٤٤٩١) في الحدود، باب في التعزير، وأخرجه أيضًا ابن ماجة رقم (٢٦٠١) في الحدود، باب التعزير، والدارمي ٢ / ١٧٦ في الحدود، باب التعزير في الذنوب، وأحمد في المسند ٤ / ٤٥ وانظر فتح الباري ١٢ / ١٥٧، ١٥٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٦٦) قال: حدثنا هاشم وحجاج، قالا: حدثنا ليث - يعني ابن سعد قال: حدثنا يزيد بن أي حبيب. (ح) وحدثنا يحيى بن إسحاق، قال: أخبرنا ابن لهيعة. وفي (٤/٤٥) قال: حدثنا حجاج. قال: حدثنا ليث - يعني ابن سعد - قال: حدثني يزيد بن أبي حبيب. (ح) وحدثنا عبد الله المقرئ، قال: أخبرنا سعيد بن أبي أيوب، قال: حدثني يزيد بن أبي حبيب. وعبد ابن حميد (٣٦٦) قال: أخبرنا عبد الله بن يزيد، قال: أخبرنا سعيد بن أبي أيوب، عن يزيد بن أبي حبيب. والدارمي (٢٣١٩) قال: أخبرنا عبد الله بن يزيد، قال: حدثنا سعيد - هو ابن أبي أيوب -، قال: حدثني يزيد ابن أبي حبيب. والبخاري (٨/٢١٥) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، قال: حدثني يزيد بن أبي حبيب، وأبو داود (٤٤٩١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث، عن يزيد بن أبي حبيب. وابن ماجة (٢٦٠١) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد، عن يزيد بن أبي حبيب. والترمذي (١٤٦٣) قال: حدثنا قتيبة، قال: حدثنا الليث، عن يزيد بن أبي حبيب. والنسائي في الكبرى «تحفة الأشراف» ١١٧٢٠» عن قتيبة، عن الليث، عن يزيد بن أبي حبيب. كلاهما (يزيد بن أبي حبيب، وابن لهيعة) عن بكير بن عبد الله الأشج، عن سليمان بن يسار، عن عبد الرحمن بن جابر، فذكره.\nقال أبو سلمة: وكان ليث حدثناه ببغداد عن يزيد بن أبي حبيب، عن بكير، عن سليمان. فلما كنا بمصر. قال: أخبرناه بكير بن عبد الله بن الأشج.\n* وأخرجه أحمد (٤/٤٥) قال: حدثنا معاوية بن عمرو. (ح) وحدثنا سريج. والبخاري (٨/٢١٦) قال: حدثنا يحيى بن سليمان. ومسلم (٥/١٢٦) قال: حدثنا أحمد بن عيسى. وأبو داود (٤٤٩٢) قال: حدثنا أحمد بن صالح. خمستهم عن عبد الله بن وهب، عن عمرو بن الحارث. والنسائي في الكبرى «تحفة الأشراف» (٩/١١٧٢٠) عن محمد بن وهب الحراني، عن محمد بن سلمة، عن أبي عبد الرحيم، عن زيد بن أبي أنيسة، عن يزيد بن أبي حبيب.\nكلاهما (عمرو، ويزيد) عن بكير بن عبد الله بن الأشج. قال: بينما أنا جالس عند سليمان بن يسار، إذ جاء عبد الرحمن بن جابر، فحدث سليمان بن يسار، ثم أقبل علينا سليمان بن يسار. فقال: حدثني عبد الرحمن بن جابر، أن أباه حدثه، أنه سمع أبا بردة الأنصاري، نحوه. وزاد فيه: «عن أبيه» .\n* وأخرجه البخاري (٨/٢١٥) قال: حدثنا عمرو بن علي. والنسائي في الكبرى «تحفة الأشراف» (٩/١١٧٢٠) عن محمد بن عبد الله بن بزيع.\nكلاهما (عمرو، ومحمد) عن فضيل بن سليمان. قال: حدثنا مسلم بن أبي مريم، قال: حدثني عبد الرحمن بن جابر، عمن سمع النبي -ﷺ- قال: «لا عقوبة، فوق عشر ضربات، إلا في حد من حدود الله» .\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (٩/١١٧٢٠) عن محمد بن أبي عبد الرحمن المقرئ، عن أبيه، عن سعيد بن أبي أيوب، عن يزيد بن أبي حبيب، عن بكير، عن سليمان، عن عبد الرحمن بن فلان، عن أبي بردة، فذكره.","vol":"3","page":605},{"text":"١٩٣٧ - (خ ت) عبد الرحمن بن جابر -﵀- عَمَّنَ سَمِعَ رسولَ الله -ﷺ- يقول: «لا عُقوَبةَ فوق عَشْرِ ضَرَباتٍ إلا في حَدٍّ من حُدودِ الله ﷿» . هكذا أخرجه البخاري ولم يُسَمِّ الصحابيَّ.\nقال الحميديُّ: قال أبو مسعود [الدمشقي]: هو أبو بُرْدة بنُ نيارٍ.\nوأخرجه الترمذي عن عبد الرحمن بن جابر عن [أبي] بردة بن نِيارٍ فَسَمَّاهُ، فعلى هذا التفسير: يكون هذا الحديث هو الحديث الذي قبله، وحيث لم يُسَمِّهِ البخاري جعله الحميديُّ حديثًا آخر، لاحتمال أن يكون غير أبي بُردَةَ، وقد نَبَّهنا نحنُ على ما عَرفناه من ذلك (١) .\n_________\n(١) أخرجه البخاري ١٢ / ١٥٧ في المحاربين، باب كم التعزير والأدب، والترمذي رقم (١٤٦٣) في الحدود، باب ما جاء في التعزير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:تقدم تخريجه. من حديث أبي بردة بن نيار.","vol":"3","page":606},{"text":"<span data-type=\"title\" id=toc-422>الفصل الخامس: في أحكام متفرقة</span>\n١٩٣٨ - (د) حكيم بن حزام -﵄- قال: «نَهى رسولُ الله -ﷺ-: أنْ يُسْتَقَادَ في المسجِدِ، وأنْ تُنْشَدَ فيه الأشعارُ، وأنْ تُقامَ فيه الحُدُودُ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُستقاد): يُستفعل من القود: وهو القصاص.\n_________\n(١) رقم (٤٤٩٠) في الحدود، باب في إقامة الحد في المسجد، وفي إسناده زفر بن وئيمة، لم يوثقه غير ابن حبان وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه عن حكيم زفر بن وثيمة: أخرجه أبو داود (٤٤٩٠) قال: ثنا هشام بن عمار، قال: ثنا صدقة - يعني ابن خالد - قال: حدثنا الشعيثي، عن زفر بن وثيمة، فذكره.\n* وأخرجه أحمد (٣/٤٣٤) قال: ثنا حجاج، قال: ثنا الشعيثي،عن زفر بن وثيمة، عن حكيم بن حزام، موقوفا.\nقال أحمد: لم يرفعه.\n- ورواه العباس بن عبد الرحمن المدني عن حكيم:\nأخرجه أحمد (٣/٤٣٤) قال: ثنا وكيع، قال: ثنا محمد بن عبد الله الشعيثي عن العباس بن عبد الرحمن، فذكره.","vol":"3","page":607},{"text":"١٩٣٩ - (د س) أبو أمامة بن سهل بن حنيف - ﵁ - عن بعض أصحاب رسولِ الله -ﷺ- من الأنصار: «أنَّه اشْتكى رجلٌ منهم حتى أضْنى، فَعادَ جِلُدَة على عَظْمٍ، فَدَخَلَتْ عليه جَاريةٌ لِبعْضِهمْ، فَهَشَّ لَهَا فَوقَعَ عَليها، فَلمَّا دَخَلَ عليه رِجَالُ قَوْمِهِ يَعودُوَنهُ أَخبَرَهُمْ بذلك، وقال: اسْتَفتُوا لي رسولَ الله -ﷺ-، فإني قد وَقَعتُ على جاريةٍ دَخَلَتْ عَليَّ، فَذَكروا ذلك لرسولِ الله -ﷺ-، فقالوا: ما رَأينَا بأحَدٍ من ⦗٦٠٨⦘ الضُّرِّ مثْلَ الذي هُو بهِ، ولو حَمَلْناهُ إليك لَتَفَسَّخَتْ عِظامُهُ، ما هو إلا جِلدٌ على عَظْمٍ، فَأمَرَ رسولُ الله -ﷺ-: أنْ يَأخُذُوا لَهُ مِائَة شِمراخٍ (١) فَيَضْرِبُوهُ بها ضربة واحدة» . هذه رواية أبي داود.\nوأخرجه النسائي عن أبي أمامة بن سهل بن حُنَيفٍ: «أنَّ النبيَّ -ﷺ- أُتيَ بامرأةٍ قد زنَت، فقال: مِمَّنْ؟ قالت: من المُقعَدِ الذي في حائطِ سعدٍ، فأرسلَ إليه، فَأُتيَ به محمولًا، فَوضِعَ بين يديه فَاعترفَ، فَدَعَا رسولُ الله -ﷺ- بٍإثكالٍ فَضَربَهُ ورَحِمهُ لِزَمانتهِ، وخَفَّفَ عنه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أضنى) الرجل: إذا نزل به الضنى، وهو السقم والمرض.\n(بإثكال): العثكال، عَذْق الرطب، وهو الإثكال، على إبدال الهمزة من العين.\n_________\n(١) الشمراخ: العثكال الذي عليه البسر، وأصله في العذق، وقد يكون في العنب.\n(٢) أخرجه أبو داود رقم (٤٤٧٢) في الحدود، باب في إقامة الحد على المريض، والنسائي ٨ / ٢٤٢ في القضاة، باب توجيه الحاكم إلى من أخبر أنه زنى، وإسناده عند أبي داود حسن؛ لأن جهالة الصحابي لا تضر، وعند النسائي مرسل، وله شاهد عند ابن ماجة رقم (٢٥٧٤) من حديث ابن إسحاق عن يعقوب بن عبد الله الأشج، عن أبي أمامة بن سهل بن حنيف عن سعيد بن سعد بن عبادة، وفيه عنعنة ابن إسحاق، وهذا المخرج جائز شرعًا، وقد جوز الله مثله لأيوب ﵇ في قوله: ﴿وخذ بيدك ضغثًا فاضرب به ولا تحنث﴾ [ص: ٤٤] .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناد أبي داود حسن: أخرجه أبو داود (٤٤٧٢) حدثنا أحمد بن سعيد الهمداني، ثنا ابن وهب، أخبرني يونس، عن ابن شهاب، قال: أخبرني أبو أمامة بن سهل بن حنيف، فذكره.\nوالنسائي (٨/٢٤٢) قال: أخبرنا الحسن بن أحمد الكرماني، قال: ثنا أبو الربيع، قال: ثنا حماد، قال: ثنا يحيى عن أبي أمامة، فذكره مرسلا.","vol":"3","page":607},{"text":"١٩٤٠ - (خ) سلام بن مسكين -﵀- عن ثابت البُناني «أنَّ أنَسًا قال: إنَّ ناسًا كان بهم سُقْمٌ، فقالوا: يا رسولَ الله، آونَا وأطْعِمْنَا، ⦗٦٠٩⦘ فَلَمَّا صَحُّوا قالوا: إنَّ المدينةَ وَخْمةٌ، فأنْزَلهمْ الحَرَّةَ في ذودٍ لهم (١) فقال: اشْرَبوا مِنْ ألبَانها، فلما صَحُّوا قَتَلُوا راعيَ رسولِ الله -ﷺ-، واستاقُوا ذَودَهُ، فَبَعثَ في آثَارِهم، وقطَعَ أيدَيهم وأرجُلَهم، وسَمَرَ أعْيُنَهمْ، فَرأيْتُ الرَّجُل منهم يَكدُمُ الأرضَ بلسانِهِ حتى يموتَ» .\nقال سلاَّمٌ: فَبْلَغني: أنَّ الْحجاجَ قال لأنسٍ: حَدِّثني بأشَدِّ عُقُوبةٍ عَاقبَ بها رسولُ الله -ﷺ-، فَحَدَّثَهُ حديثَ العُرنيين، فَبلغَ ذلك الحسن، فقال: وددْتُ أنَّه لم يُحدِّثهُ، لأن هذا كان قبلَ أن تنزل الحدودُ،\nأخرجه البخاري هكذا، وقد تقدَّم هذا الحديثُ في حدِّ الرِّدَّة باختلاف طرقه التي أخرجها البخاري ومسلم والترمذي وأبو داود والنسائي، وإنما أوردنا هذه الرواية للبخاري ها هنا لأجل الزيادة التي في آخره من حديث الحجاج والحسن، ولذلك لم نُعلم عليه ها هنا إلا علامة البخاري وحدَه، وإن كان مُتفقًا عليه (٢) .\n_________\n(١) في البخاري المطبوع: في ذود له.\n(٢) ١٠ / ١١٩ في الطب، باب الدواء بألبان الإبل، وقد تقدمت باقي روايات الحديث في الحديث المتقدم في الباب الأول في حد الردة وقطع الطريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"3","page":608},{"text":"١٩٤١ - (د) الهياج بن عمران بن حصين -﵄- «أنَّ عِمْرَانَ أَبَقَ له غُلامٌ، فَجَعَلَ لله عليه لِئنْ قَدَرَ عليه لَيَقْطَعنَّ يَدَهُ، قال: ⦗٦١٠⦘ فَأرسلني لأسألَ له؟ فَأتيتُ سَمُرَةَ بْنَ جُندَبٍ فقال: كان رسولُ الله -ﷺ- يَحُثُّنا على الصَّدَقَةِ، وينهانا عن المُثْلَةِ، فَأتَيتُ ابْنَ حُصَينٍ فَسألتُهُ؟ فقال: كَان رسولُ الله -ﷺ- يَحُثُّنَا على الصَّدقَةِ، وينهانَا عَنِ المُثلَةِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٦٧) في الجهاد، باب في النهي عن المثلة، وفي إسناده الهياج بن عمران بن الفصيل، لم يوثقه غير ابن حبان وباقي رجاله ثقات، ولكن للحديث شواهد بمعناه، منها الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٨) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. وفي (٤/٤٢٨) قال: حدثنا بهز، وعفان - المعنى - قالا: حدثنا همام. وفي (٤/٤٢٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وأبو داود (٢٦٦٧) قا: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثني أبي.\nأربعتهم -سعيد، وهمام، ومعمر، وهشام - عن قتادة، عن الحسن، عن الهياج بن عمران، فذكره.\n* وأخرجه الدارمي (١٦٦٣) قال: أخبرنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثنا أبي، عن قتادة، عن الحسن، عن الهياج بن عمران، عن عمران بن حصين، فذكره، ليس فيه حديث سمرة بن جندب.\nأخرجه أحمد (٤/٤٢٩ و٤٣٩) قال: حدثنا محمد بن عبد الله بن المثنى، قال: حدثنا صالح بن رستم أبو عامر الخراز، قال: حدثني كثير بن شنظير. وفي (٤/٤٢٩) قال: حدثنا أبو كامل، قال: حدثنا حماد، عن حميد. وفي (٤/٤٣٢) قال: حدثنا إسماعيل، قال: أخبرنا يونس. قال: نُبئتُ أن المسور ابن مخرمة جاء إلى الحسن. وفي (٤/٤٤٠) قال: حدثنا هاشم بن القاسم، قال: حدثنا المبارك. وفي (٤/٤٤٤) قال: حدثنا سريج بن النعمان، قال: حدثنا هشيم، قال: أخبرنا منصور وحميد ويونس.\nجميعهم - كثير، وحميد، ومن أنبأ يونس، والمبارك، ومنصور، ويونس - عن الحسن، فذكره.","vol":"3","page":609},{"text":"١٩٤٢ - (س) أنس بن مالك - ﵁ - قال: «كان رسولُ الله -ﷺ- يَحُثُّ في خُطْبَتهِ على الصدَقَة، وينهى عن المُثْلَةِ» .أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٠١ في تحريم الدم، باب النهي عن المثلة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه النسائي (٧/١٠١) أخبرنا محمد بن المثنى قال: ثنا عبد الصمد، قال: ثنا هشام عن قتادة، فذكره.","vol":"3","page":610},{"text":"١٩٤٣ - (د) أبو هريرة - ﵁ -: أنَّ رسولَ الله -ﷺ- قال: «إذا ضَرَبَ أحَدُكم فَلْيتَّقِ الوَجْهَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٤٩٣) في الحدود، باب في ضرب الوجه في الحد، وفي إسناده عمر بن أبي سلمة، وهو صدوق يخطئ، وقد أخرجه مسلم من حديث الأعرج عن أبي هريرة، وأخرجه من طرق أخر بمعناه أتم منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح لطرقه: أخرجه أبو داود (٤٤٩٣) قال: ثنا أبو كامل. قال: ثنا أبو عوانة، عن عمر، يعني ابن سلمة، عن أبيه، فذكره.\nقلت: وله طرق بغير هذا اللفظ عند أحمد والحميدي والبخاري ومسلم.","vol":"3","page":610},{"text":"١٩٤٤ - (ت) علي بن أبي طالب - ﵁ - عن النبي -ﷺ- قال: «مَنْ أصَابَ حدًّا فَعُجِّلَ عُقُوبتَهُ في الدُّنيا فَالله أعْدَلُ مِنْ أن يُثَني على عَبْدهِ العُقُوبَةَ في الآخرَةِ، ومن أصابَ حدًّا فَسَتَرَهُ الله عليه وعفَا عنه، فالله أكرمُ ⦗٦١١⦘ من أنْ يَعودَ في شَيء قد عَفَا عنه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٢٨) في الإيمان، باب ما جاء لا يزني الزاني حين يزني وهو مؤمن، وفي سنده الحجاج بن محمد المصيصي الأعور، وهو ثقة ثبت لكنه اختلط في آخر عمره، وأبو إسحاق السبيعي وهو ثقة اختلط بآخره، ولكن للحديث شواهد بمعناه، ولذلك قال الترمذي: هذا حديث حسن غريب، وصححه الحاكم، وأقره الذهبي، قال المناوي في \" فيض القدير \": وقال في \" المهذب \": إسناده جيد، وقال في \" الفتح \": سنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:.\n١ - أخرجه أحمد (١/٩٩) (٧٧٥) وفي (١/١٥٩) (١٣٦٥) . وابن ماجة (٢٦٠٤) قال: حدثنا هارون ابن عبد الله الحمال. والترمذي (٢٦٢٦) قال: حدثنا أبو عبيدة بن أبي السفر، واسمه أحمد بن عبد الله الهمداني الكوفي.\n٢ - وأخرجه عبد بن حميد (٨٧) قال: حدثني أحمد بن يونس، قال: حدثنا أبو شهاب، عن ثابت الثمالي.\nكلاهما (يونس، وثابت) عن أبي إسحاق، عن أبي جحيفة، فذكره.","vol":"3","page":610},{"text":"١٩٤٥ - (ت د) علي بن أبي طالب - ﵁ - قال رسولُ الله -ﷺ-: «رفع القَلمُ عن ثَلاثَةٍ: عن النائم حَتى يستيقظ، وعَنِ الصَّبيِّ حتى يَحتلمَ، وعن المَجنُونِ حتى يَعقِلَ» . أخرجه الترمذي وأبو داود (١) .\nولأبي داود زيادةٌ في طريق أخرى: «والخَرِفِ» .\n_________\n(١) أخرجه الترمذي رقم (١٤٢٣) في الحدود، باب ما جاء فيمن لا يجب عليه الحد، وأبو داود رقم (٤٤٠٣) في الحدود، باب في المجنون يسرق أو يصيب حدًا، وإسناده حسن، ويشهد له حديث عائشة الذي بعده، وهو حديث صحيح بطرقه، وقد تقدم حديث ابن عباس بمعناه رقم (١٨٢٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن بالمجموع:أخرجه أبو داود (٤٤٠١) قال: حدثنا ابن السرح. والنسائي في الكبرى «الورقة ٩٦ - ب» قال: أخبرنا أحمد بن عمرو بن السرح. ابن خزيمة (١٠٠٣) و(٣٠٤٨) قال: حدثنا يونس ابن عبد الأعلى ومحمد بن عبد الله بن عبد الحكم.\nثلاثتهم - ابن السرح، ويونس، ومحمد - عن عبد الله بن وهب، قال: أخبرني جرير بن حازم، عن سليمان بن مهران الأعمش، عن أبي ظبيان، عن ابن عباس، فذكره.\n* وأخرجه أحمد (١/١٥٤) (١٣٢٧) قال: حدثنا عفان، قال: حدثنا حماد، وفي (١/١٥٨) (١٣٦٠) و(١٣٦٢) قال: حدثنا أبو سعيد، قال: حدثنا حماد بن سلمة. وأبو داود (٤٤٠٢) قال: حدثنا هناد، عن أبي الأحوص (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وأخرجه أبو داود أيضا «تحفة الأشراف» (٧/١٠٠٧٨) عن محمد بن المثنى، عن عبد العزيز بن عبد الصمد. والنسائي في الكبرى «الورقة ٩٦ - ب» قال: أخبرنا هلال بن بشر، قال: حدثنا أبو عبد الصمد. أربعتهم (حماد، وأبو الأحوص، وجرير، وأبو عبد الصمد عبد العزيز) عن عطاء بن السائب، عن أبي ظبيان، عن علي، فذكره. ليس فيه «ابن عباس» .\n* وأخرجه أبو داود (٤٣٩٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٤٤٠٠) قال: حدثنا يوسف بن موسى، قال: حدثنا وكيع. كلاهما (جرير، ووكيع) عن الأعمش، عن أبي ظبيان، عن ابن عباس، عن علي. موقوفا.\n* وأخرجه النسائي في الكبرى «الورقة ٩٦ ب» قال: أخبرنا أحمد بن سليمان،قال: حدثنا عبيد الله، قال: أخبرنا إسرائيل، عن أبي حصين، عن أبي ظبيان، عن علي، موقوفا. وليس فيه «ابن عباس» .\n* قال النسائي: وهذا أولى بالصواب، يعني الموقوف، وأبو حصين أثبت من عطاء بن السائب..\n- ورواه أبو الضُّحَى، عن علي:\nأخرجه أبو داود (٤٤٠٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب، عن خالد،عن أبي الضحى، فذكره.\n- ورواه الحسن البصري، عن علي:\nأخرجه أحمد (١/١١٦) (٩٤٠) قال: حدثنا هشيم، قال: أنبأنا يونس. وفي (١/١١٨) (٩٥٦) قال: حدثنا بهز (ح) وحدثنا عفان، قالا: حدثنا همام، عن قتادة. وفي (١/١٤٩) (١١٨٣) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، عن قتادة. والترمذي (١٤٢٣) قال: حدثنا محمد بن يحيى القطعي البصري، قال: حدثنا بشر بن عمر، قال: حدثنا همام، عن قتادة. والنسائي في الكبرى «الورقة ٩٦ ب» قال: أخبرنا أبو داود، قال: حدثنا عفان، قال: حدثنا همام، عن قتادة.\nكلاهما «يونس، وقتادة» عن الحسن، فذكره.\n* أخرجه النسائي في الكبرى «الورقة ٩٦ ب» قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا يزيد، قال: حدثنا يونس، عن الحسن، عن علي، قال: رفع القلم عن ثلاثة....... فذكره،موقوفا.\n* قال النسائي: والموقوف أصح.\n* وقال الترمذي: لا نعرف للحسن سماعا من علي بن أبي طالب.","vol":"3","page":611},{"text":"١٩٤٦ - (د س) عائشة -﵂- قالت: قال رسولُ الله -ﷺ-: «رُفع القلمُ عن ثلاثةٍ: عن النائم حتى يَستَيْقظَ، وعن المبتَلى حتى يَبرأ، وعن الصبيِّ حتى يَكْبُرَ» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) أخرجه أبو داود رقم (٤٣٩٨) في الحدود، باب في المجنون يسرق أو يصيب حدًا، والنسائي ٦ / ١٥٦ في الطلاق، باب من لا يقع طلاقه من الأزواج، وإسناده حسن، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن بالمجموع:أخرجه أحمد (٦/١٠٠) قال: حدثنا عفان. وفي (٦/١٠١) قال: حدثنا حسن ابن موسى وعفان وروح. وفي (٦/١٤٤) قال: حدثنا يزيد، والدارمي (٢٣٠١) قال: أخبرنا عفان. وأبو داود (٤٣٩٨) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا يزيد بن هارون. وابن ماجة (٢٠٤١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون (ح) وحدثنا محمد بن خالد بن خداش ومحمد بن يحيى. قالا: حدثنا عبد الرحمن بن مهدي. والنسائي (٦/١٥٦) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا عبد الرحمن بن مهدي.\nخمستهم (عفان، وحسن بن موسى، وروح بن عبادة، ويزيد بن هارون، وعبد الرحمن بن مهدي) عن حماد بن سلمة، عن حماد، عن إبراهيم، عن الأسود، فذكره.","vol":"3","page":611},{"text":"<span data-type=\"title\" id=toc-423>الكتاب الثالث من حرف الحاء: في الحضانة</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحضانة) حاضنة الصبي: هي التي تقوم عليه في تربيته وتتولى أمره.","vol":"3","page":612},{"text":"١٩٤٧ - (د ت س) هلال - بن أبي ميمونة (١) - وقيل: أسامة -﵀- أنَّ أبا مَيمونة [سُلمى] مولى أَهل المدينة - رَجُلٌ صدْقٌ- قال: «بينما أنَا جالسٌ مع أبي هريرةَ جَاءتْهُ امرأةٌ فارسيةٌ معها ابنٌ لها، وقد طَلَّقَها زَوجها، فَادَّعَياهُ، فَرَطَنَتْ له تقول: يا أبا هريرة، زَوجي يُريدُ أن يذهَبَ بابني، فقال ⦗٦١٣⦘ أبو هريرة: اسْتهِما عليه، رَطَنَ لها بذلك، فَجاء زَوجُها وقال: مَنْ يُحاقُّني في ولدي؟ فقال أبو هريرةَ: اللَّهُمَّ إني لا أقولُ هذا، إلا أنِّي كنتُ قَاعِدًا مع رسولَ الله -ﷺ- فَأتَتْهُ امرأةٌ، فقالت: يا رسولَ الله إنَّ زَوجي يُريدُ أنْ يذهبَ بابني وقد نَفَعَني وَسَقَاني مِنْ عَذْب الماء - وعند أبي داود: وقد سَقَاني مِنْ بئْرِ أبي عِنَبَةَ (٢) - فقال رسولُ الله -ﷺ-: استهما عليه، فقال زوُجها: مَنْ يُحَاقُّني في ولدي؟ فقال رسولُ الله -ﷺ-: هذا أبوكَ، وهذهِ أُمُّكَ، فَخُذْ بِيَدِ أَيِّهما شِئْتَ، فَأخذَ بيَدِ أُمِّهِ، فَانطَلَقَتْ بِهِ» . أخرجه أبو داود.\nواختصره الترمذي قال: «إنَّ رسولَ الله -ﷺ- خَيَّرَ غلامًا بينَ أبيه وأُمِّهِ» لم يزِد على هذا. وأخرج النسائي المسند منه مثل أبي داود (٣) . ⦗٦١٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فرطنت): الرطانة - فتح الراء وكسرها - الكلام بالأعجمية.\n(استهما): الاستهام المقارعة.\n(يحَاقُّني): ينازعني في حقي.\n_________\n(١) قال الحافظ في \" التهذيب \": هلال بن علي بن أسامة، ويقال: هلال بن أبي ميمونة، وهلال بن أبي هلال العامري مولاهم المدني، وبعضهم نسبه إلى جده، فقال: ابن أسامة. روى عن أنس بن مالك، وعبد الرحمن بن أبي عمرة، وأبي سلمة بن عبد الرحمن، وعطاء بن يسار، وأبي ميمونة المدني. وأبو ميمونة المدني: هو الفارسي المدني الأبار، قيل: اسمه سليم، وقيل: سلمان، وقيل: أسامة، وقيل: إنه والد هلال بن أبي ميمونة، ولا يصح. اهـ. وقال المنذري: وذكر أن أبا ميمونة اسمه سليم، وقال غير الترمذي: اسمه سلمان، ووقع في سماعنا سلمى.\n(٢) بئر بالمدينة المنورة.\n(٣) أخرجه الترمذي رقم (١٣٥٧) في الأحكام، باب ما جاء في تخيير الغلام بين أبويه، وأبو داود رقم (٢٢٧٧) في الطلاق، باب من أحق بالولد، والنسائي ٦ / ١٨٥ و١٨٦ في الطلاق، باب إسلام أحد الزوجين وتخيير الولد، وأخرجه أيضًا ابن ماجة رقم (٢٣٥١) في الأحكام، باب تخيير الصبي بين أبويه، وأحمد في المسند ٢ / ٢٤٦ و٢٤٧، وإسناده صحيح. وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن عبد الله بن عمرو، وجد الحميد بن جعفر، وقال الترمذي: والعمل على هذا عند بعض أهل العلم من أصحاب النبي ﷺ وغيرهم، قالوا: يخير الغلام بين أبويه إذا وقعت بينهما المنازعة في الولد، وهو قول أحمد، وإسحاق، وقالا: ما كان الولد صغيرًا فالأم أحق، فإذا بلغ الغلام سبع سنين خير بين أبويه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (١٠٨٣) قال: حدثنا سفيان. قال: حدثنا زياد بن سعد، سمعه من هلال بن أبي ميمونة. وأحمد (٢/٤٤٧) قال: حدثنا وكيع. قال: حدثنا علي بن المبارك، عن يحيى ابن أبي كثير. والدارمي (٢٢٩٨) قال: أخبرنا أبو عاصم. قال: حدثنا ابن جريج. قال: أخبرني زياد ابن سعد، عن هلال بن أسامة. وأبو داود (٢٢٧٧) قال: حدثنا الحسن بن علي. قال: حدثنا عبد الرزاق وأبو عاصم، عن ابن جريج. قال: أخبرني زياد، عن هلال بن أسامة. وابن ماجة (٢٣٥١) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان بن عيينة، عن زياد بن سعد، عن هلال بن أبي ميمونة. والترمذي (١٣٥٧) قال: حدثنا نصر بن علي، قال: حدثنا سفيان، عن زياد بن سعد، عن هلال بن أبي ميمونة الثعلبي، والنسائي (٦/١٨٥) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. قال: حدثنا ابن جريج. قال: أخبرني زياد، عن هلال بن أسامة.\nكلاهما (هلال، ويحيى بن أبي كثير) عن أبي ميمونة، فذكره.\n* أخرجه أحمد (٢/٢٤٦) قال: حدثنا سفيان، عن زياد بن سعد، عن هلال بن أبي ميمونة، عن أبي هريرة، فذكره. ليس فيه «أبو ميمونة» .","vol":"3","page":612},{"text":"١٩٤٨ - (د) عمرو بن شعيب -﵀- عن أبيه عن جده: «أنَّ امرأةً أتَتَ رسولَ الله -ﷺ-، فقالت: إنَّ ابني هذا كانَ بَطني لَهُ وِعَاءً، وَثديي له سقاءً، وحجري له حِوَاءً، وإنَّ أَباهُ طلَّقني وأراد أَنْ يَنْتَزِعَهُ مِنِّي، فقال لها رسولُ الله -ﷺ-: أنتِ أَحَقُّ بِهِ مَا لَمْ تَنْكِحي» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِوَاء): حويت الشيء: إذا ضممته إلى نفسك.\n_________\n(١) رقم (٢٢٧٦) في الطلاق، باب من أحق بالولد، وفي سنده الوليد بن مسلم وهو ثقة لكنه كثير التدليس والتسوية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨٢) (٦٧٠٧) قال: حدثنا روح، قال: حدثنا ابن جريج. وفي (٢/٢٠٣) (٦٨٩٣) قال: حدثنا عبد الرزاق: قال: سمعت المثنى بن الصباح. وأبو داود (٢٢٧٦) قال: حدثنا محمود بن خالد السلمي، قال: حدثنا الوليد، عن أبي عمرو، يعني الأوزاعي.\nثلاثتهم (ابن جريج، والمثنى، والأوزاعي) عن عمرو بن شعيب، عن أبيه، فذكره.\n* رواية المثنى بن الصباح: «أن النبي -ﷺ- قضى أن المرأة أحق بولدها ما لم تزوج» .","vol":"3","page":614},{"text":"١٩٤٩ - (ط) القاسم بن محمد -﵀- قال: «كانَت عند عمرَ بن الخطاب امرأةٌ من الأنصار، فولدت له عاصمَ بنَ عمرَ، ثم إنه فارقها، فجاء عمرُ قُبَاءَ، فوجد ابنه عاصمًا يَلعبُ بفناء المسجد فَأَخَذَ بِعضُدِهِ فوضعه بيْنَ يدَيه على الدَّابَّة، فَأَدركتْهُ جَدَّةُ الغُلام فَنازَعتْهُ إيَّاهُ، حتى أتَيَا أبَا بكْرٍ ⦗٦١٥⦘ الصِّدِّيقَ، فقال عمرُ: ابني، وقالت المرأةُ: ابني، فقال أبو بكرٍ الصِّدِّيقُ: خَلِّ بيْنها وبَيْنَهُ، قال: فما رَاجعَهُ عمرُ الكلام» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٦٧ في الوصية، ما جاء في المؤنث من الرجال ومن أحق بالولد، وفي سنده انقطاع، فإن القاسم بن محمد بن أبي بكر لم يدرك عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٥٣٧) عن يحيى بن سعيد أنه قال: سمعت القاسم بن محمد، فذكره.","vol":"3","page":614},{"text":"١٩٥٠ - (د) علي بن أبي طالب - ﵁ - قال: «خَرَجَ زَيدُ بنُ حارِثَةَ إلى مَكَّةَ فَقَدِمَ بابنِةِ حمزة، فقال جَعْفرُ: أنَا آخُذُها، أنا أحَقُّ بِها، هي ابنَةُ عَمِّي، وعِندي خَالَتُها، وإنَّما الخَالَةُ أمٌّ، وقال عليٌّ: أنَا أحَقُّ بها، هي ابنةُ عمِّي، وعندي ابنةُ رسولِ الله -ﷺ-، فهي أحقُّ بها، وقال زيدٌ: أنَا أَحقُّ بِها، هي ابنةُ أخي، وإنَّما خَرَجتُ إليها، وسافَرتُ وقَدِمتُ بِها، فَقَضى بها رسولُ الله -ﷺ- لِجَعْفَرٍ وقال: الخَالَةُ أُمٌّ» .\nوفي رواية قال: «لمَّا خَرَجنا من مَكَّةَ تَبِعتْنا ابنةُ حمزةَ تُنادي: يَاعَمُّ، يَاعَمُّ: فَتَنَاولَهَا عَليٌّ، فَأخذ بِيدِها، فقال: دُوْنَكَ ابنةَ عمِّك، فَحَملتها - فَقَصَّ الْخَبَرَ - وقال جعفرٌ: بنتُ عَمي، وخالَتُها تَحْتي، فَقَضى [بها] رسولُ الله -ﷺ- لِخَالَتِها، وقال: الْخَالَةُ بِمْنزِلَةِ الأُم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٢٧٨) و(٢٢٨٠) في الطلاق، باب من أحق بالولد، وإسناده حسن، والحديث أخرجه البخاري من حديث البراء بن عازب في أثناء حديث طويل في قصة الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أصله في البخاري من حديث البراء:- رواه عن علي هانئ بن هانئ:\nأخرجه أحمد (١/٩٨) (٧٧٠) قال: حدثنا يحيى بن آدم. وفي (١/١٠٨) (٨٥٧) قال: حدثنا أسود، يعني ابن عامر، وفي (١/١١٥) (٩٣١) قال: حدثنا حجاج. وأبو داود (٢٢٨٠) قال: حدثنا عباد بن موسى، أن إسماعيل بن جعفر حدثهم.\nأربعتهم (يحيى بن آدم، وأسود، وحجاج، وإسماعيل) عن إسرائيل، عن أبي إسحاق، عن هانئ بن هانئ وهبيرة بن يريم، فذكراه.\n* في رواية أسود، لم يذكر «هبيرة بن يريم» .\n- ورواه عن علي،عجير:\nأخرجه أبو داود (٢٢٧٨) قال: حدثنا العباس بن عبد العظيم، قال: حدثنا عبد الملك بن عمرو، قال: حدثنا عبد العزيز بن محمد، عن يزيد بن الهاد، عن محمد بن إبراهيم، عن نافع بن عجير، عن أبيه، فذكره.\n- ورواه عن علي، عبد الرحمن بن أبي ليلى:\nأخرجه أبو داود (٢٢٧٩) قال: حدثنا محمد بن عيسى، قال: حدثنا سفيان، عن أبي فروة، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"3","page":615},{"text":"<span data-type=\"title\" id=toc-424>الكتاب الرابع: في الحياء</span>\n١٩٥١ - (ت) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله -ﷺ-: «اسْتحْيُوا مَنَ الله حَقَّ الْحَياءِ، قُلنا: إنَّا لَنسْتَحيي من الله يا رسولَ الله، والحمدُ لله، قال: لَيس ذَلِكَ، ولكنَّ الاسْتِحياءَ مِنَ الله حَقَّ الْحَياءِ: أنْ تَحْفَظ الرَّأْسَ ومَا وَعى، والْبَطْنَ ومَا حَوى، وتذْكُرَ المَوتَ والبلى، وَمنْ أرادَ الآخِرَةَ تَرَك زِينَةَ الدُّنيا، وآثَرَ الآخِرَةَ عَلى الأُولى، فَمنْ فَعلَ ذِلكَ فَقَدِ اسْتَحْي من الله حقَّ الحياءِ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البطن وما حوى والرأس وما وعى): يعني «بما حوى» المأكول والمشروب، و«بما وعى» السمع والبصر واللسان، والمراد به الحث ⦗٦١٧⦘ على الحلال من الرزق، واستعمال هذه الجوارح فيما يُرضي الله تعالى.\n_________\n(١) رقم (٢٤٦٠) في صفة القيامة، باب رقم ٢٥، وفي سنده الصباح بن محمد بن أبي حازم البجلي الأحمسي الكوفي، وهو ضعيف، قال المنذري في \" الترغيب والترهيب \" ورواه الطبراني مرفوعًا من حديث عائشة، أقول: وقد صححه الحاكم، ووافقه الذهبي، وهو كما قالا، فإن له شواهد يرتقي بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n محتمل التحسين لشواهده: أخرجه أحمد (١/٣٨٧) (٣٦٧١) . والترمذي (٢٤٥٨) قال: ثنا يحيى ابن موسى.\nكلاهما (أحمد ويحيى بن موسى) قالا: ثنا محمد بن عبيدة قال: ثنا أبان بن إسحاق، عن الصباح بن محمد، عن مرة الهمداني فذكره.\nقلت: مداره على الصباح وقد ضعفوه.\nقال زكي الدين المنذري: أبان والصباح مختلف فيهم، وقد ضعف الصباح برفعه هذا الحديث، وصوابه عن ابن مسعود موقوفا عليه، ورواه الطبراني من حديث عائشة مرفوعا. الترغيب (٢٦٠٥) بتحقيقي.\nقلت: وبابة هذه الأخبار التساهل في قبولها. والله أعلم.","vol":"3","page":616},{"text":"١٩٥٢ - (خ م ط د ت س) عبد الله بن عمر -﵄- أنَّ رَسولَ الله -ﷺ- مَرَّ على رَجُلٍ من الأنْصَار وهُو يَعِظُ أخَاهُ في الْحياءِ، فقال رسولُ الله -ﷺ-: «دَعْهُ فَإنَّ الحياءَ من الإيمانِ» .\nوفي روايةٍ: مَرَّ على رَجلٍ وهو يعْاتِبُ أخاهُ في الحَيَاءِ يقولُ: إنَّك لَتَسْتَحيي، حَتَّى كَأنَّهُ يَقُولُ: قد أَضرَّ بِكَ، فقال رسولُ الله -ﷺ-: «دَعْهُ، فإنَّ الحياء مِنَ الإيَمانِ» . أخرجه الجماعة (١) .\n_________\n(١) أخرجه البخاري ١ / ٦٩ في الإيمان، باب الحياء من الإيمان، وفي الأدب، باب الحياء، ومسلم رقم (٣٦) في الإيمان، باب بيان عدد شعب الإيمان، والموطأ ٢ / ٩٠٥ في حسن الخلق، باب ما جاء في الحياء، والترمذي رقم (٢٦١٨) في الإيمان، باب ما جاء أن الحياء من الإيمان، وأبو داود رقم (٤٧٩٥) في الأدب، باب في الحياء، والنسائي ٨ / ١٢١ في الإيمان، باب الحياء، وأخرجه أيضًا ابن ماجة رقم (٥٨) في المقدمة، باب في الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» (٥٦٥) وأحمد (٢/٥٦) (٥١٨٣) قال: حدثنا يحيى بن سعيد، والبخاري (١/١٢) قال: حدثنا عبد الله بن يوسف. وفي «الأدب المفرد» (٦٠٢) قال: حدثنا إسماعيل، وأبو داود (٤٧٩٥) قال: حدثنا القعنبي. والنسائي (٨/١٢١) قال: أخبرنا هارون بن عبد الله، قال: حدثنا مَعن (ح) والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم. ستتهم (يحيى، وابن يوسف، وإسماعيل بن أبي أويس، والقعنبي، ومعن، وابن القاسم) عن مالك بن أنس.\n٢ - وأخرجه الحميدي (٦٢٥) . وأحمد (٢/٩) (٤٥٥٤) . ومسلم (١/٤٦) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب. وابن ماجة (٥٨) قال: حدثنا سهل بن أبي سهل، ومحمد بن عبد الله بن يزيد. والترمذي (٢٦١٥) قال: حدثنا ابن أبي عمر، وأحمد بن منيع. تسعتهم (الحميدي، وأحمد، وأبو بكر، والناقد، وزهير، وسهل، ومحمد بن عبد الله، وابن أبي عمر، وابن منيع) قالوا: حدثنا سفيان (هو ابن عيينة) .\n٣ - وأخرجه أحمد (٢/١٤٧) (٦٣٤١٢) . وعبد بن حميد (٧٢٥) . ومسلم (١/٤٦) قال: حدثنا عبد بن حميد. كلاهما (أحمد، وعبد) قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر.\n٤ - وأخرجه البخاري (٨/٣٥) قال: حدثنا أحمد بن يونس. وفي «الأدب المفرد» (٦٠٢) قال: حدثنا عبد الله. كلاهما (أحمد، وعبد الله) قالا: حدثنا عبد العزيز بن أبي سلمة.\nأربعتهم (مالك، وابن عيينة، ومعمر، وعبد العزيز) عن الزهري، عن سالم بن عبد الله، فذكره.","vol":"3","page":617},{"text":"١٩٥٣ - (ت) أبو هريرة - ﵁ -: أنَّ رسولَ الله -ﷺ- قال: «الحياءُ من الإيمانِ، والإيمانُ في الْجَنَّةِ، والبذَاءُ مِنَ الجفَاءِ، والَجفَاءُ في النَّارِ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البذاء): بالفتح والمد: الفحش. ⦗٦١٨⦘\n(الجفاء): التباعد من الناس والغلظة عليهم.\n_________\n(١) رقم (٢٠١٠) في البر والصلة، باب ما جاء في الحياء، وإسناده حسن، ويشهد له من جهة المعنى الذي بعده، وقال الترمذي: حديث حسن صحيح، وفي الباب عن ابن عمر وأبي بكرة وأبي أمامة وعمران بن حصين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٥٠١) قال: حدثنا يزيد. والترمذي (٢٠٠٩) قال: حدثنا أبو كريب. قال: حدثنا عبدة بن سليمان وعبد الرحيم ومحمد بن بشر.\nأربعتهم (يزيد، وعبدة، وعبد الرحيم بن سليمان، ومحمد بن بشر) عن محمد بن عمرو، قال: حدثنا أبو سلمة، فذكره.","vol":"3","page":617},{"text":"١٩٥٤ - (ت) أبو أمامة الباهلي - ﵁ - قال: قال رسولُ الله -ﷺ-: «الحياءُ والعَيُّ شُعبَتُانِ من الإيمانِ، والبَذَاءُ والبيَانُ شُعبَتانِ من النِّفاقِ» .\nأخرجه الترمذي، وقال: «العَيُّ» قِلَّةُ الكلام، و«البَذاءُ» الفُحْش في الكلام، و«البيانُ» هو كَثْرَةُ الكلام، «مثل هؤلاء الخطباء الذين يخطبُون النَّاسَ ويتوسَّعون في الكلام ويَتَفَصَّحُونَ فيه من مَدح النَّاسِ فيما لا يَرضي الله» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العَيُّ): القصور في البيان، والنطق بما في النفس.\n(شُعبتان): الشعبة القطعة من الشيء، والمراد أنهما قطعتان منشؤهما [الإيمان، أو] النفاق.\n(البيان): قد جاء ذكره في الحديث، وأما حقيقته: فإنه ضد العي، وهو القدرة على الكلام، والنطق بما في النفس، وإيصاله إلى المخاطب في أحسن صورة، والمنهي عنه: إنما هو التعمق في النطق والتفاصح، وإظهار التقدم فيه على الناس، وكأنه نوع من العُجب، ولذلك قال فيه: «وبعض البيان»، ⦗٦١٩⦘، لأنه ليس كل البيان مذمومًا، إنما يذم منه ما كان واقعًا هذا الموقع، وإلا فالبيان في نفسه محمود.\n_________\n(١) أخرجه الترمذي رقم (٢٠٢٨) في البر والصلة، باب ما جاء في العي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٢٦٩) قال: حدثنا حسين بن محمد، وغيره. والترمذي (٢٠٢٧) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون.\nجميعهم عن أبي غسان، محمد بن مطرف، عن حسان بن عطية، فذكره.","vol":"3","page":618},{"text":"١٩٥٥ - (خ م د) أبو السَّوَّار العدوي - هو حسان بن حريث -﵀- قال: سمِعتُ عِمْرَانَ بنَ حُصيْنٍ يقول: قال رسولُ الله -ﷺ-: «الحياءُ لا يَأْتي إلا بِخَيْرٍ، فقال بُشَيْرُ بنُ كَعْبٍ: إنَّهُ مَكتوبٌ في الْحِكْمَةِ: إنَّ منه وَقارًا، ومنه سَكينة» .\nوفي رواية: «وَمِنْهُ ضَعْفٌ، فقال عِمران: أُحدِّثكَ عن رسولِ الله -ﷺ-، وتُحَدِّثُني عن صُحُفِك؟» .\nوفي رواية قال: «الحياءُ خيرٌ كُلُّهُ - أو قال الحياءُ كُلُّهُ خيرٌ» . الشَّكُ من الراوي. أخرجه البخاري ومسلم عن أبي السَّوَّارِ عن عِمرَانَ.\nوأخرجه مسلم أيضًا وأبو داود عن أبي قَتادَةَ تَميم بنِ نُذير العَدَوي عن عِمران\nوفي آخر رواية أبي داود: قال: «قُلنا: يا أبا نُجَيْدٍ (١)، ⦗٦٢٠⦘ إيهِ إيهِ (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سكينة): فعيلة من السكون.\n(إيه): إذا قلت للرجل: إيه، بغير تنوين، فأنت تستزيده من الكلام والبذاء، وإذا وصلت نوّنت فقلت: إيه، فإذا قلت: إيهًا بالنصب فإنما تأمره بالسكوت.\n_________\n(١) في مختصر \" سنن أبي داود \" للمنذري \" إنه وإنه \" و\" إيه \" زجر بمعنى: حسبك، والمعنى: حسبك ما صدر منك من الغضب والإنكار على بشير فإنه منا، وإنه لا بأس به ولايتهم في دينه، ومعنى ⦗٦٢٠⦘ \" إنه \" إنه صادق، وإنه من أصحاب رسول الله ﷺ، وفي رواية مسلم \" يا أبا نجيد، إنه لا بأس به \"، وقال النووي: يعني: ليس هو ممن يتهم بنفاق ولا زندقة.\n(٢) أخرجه البخاري ١٠ / ٤٣٣ في الأدب، باب الحياء، ومسلم رقم (٣٧) في الحياء، باب بيان عدد شعب الإيمان، وأبو داود رقم (٤٧٩٦) في الأدب، باب الحياء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٦ و٤٣٦) قال: حدثنا يحيى بن سعيد، عن خالد بن رباح، وفي (٤/٤٢٦) قال: حدثنا وكيع، قال: حدثنا خالد بن رباح. وفي (٤/٤٢٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة. وفي (٤/٤٣٦) قال: حدثنا يزيد، قال: أخبرنا خالد بن رباح أبو الفضل. وفي (٤/٤٤٢) قال: حدثنا روح، قال: حدثنا أبو نعامة العدوي. والبخاري (٨/٣٥) وفي «الأدب المفرد» (١٣١٢) قال: حدثنا آدم، قال: حدثنا شعبة، عن قتادة. ومسلم (١/٤٦) قال: حدثنا محمد بن المثنى ومحمد بن بشار. قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة.\nثلاثتهم - خالد بن رباح، وقتادة، وأبو نعامة العدوي - عن أبي السوّار العدوي، فذكره.\n- ورواه أبو قتادة العدوي عن عمران:\nأخرجه أحمد (٤/٤٤٥) قال: حدثنا إسحاق بن عيسى، قال: حدثنا حماد، يعني ابن زيد، عن إسحاق ابن سويد. وفي (٤/٤٤٦) قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت حميد بن هلال. ومسلم (١/٤٧) قال: حدثنا يحيى بن حبيب الحارثي، قال: حدثنا حماد بن زيد، عن إسحاق، وهو ابن سويد. وأبو داود (٤٧٩٦) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد، عن إسحاق بن سويد.\nكلاهما - إسحاق بن سويد، وحميد بن هلال - عن أبي قتادة، فذكره.\n* لم يذكر حميد بن هلال قصة بُشير بن كعب.\n- ورواه حجير بن الربيع العدوي عن عمران:\nأخرجه مسلم (١/٤٧) قال: ثنا إسحاق بن إبراهيم، قال: أخبرنا النضر، قال: حدثنا أبو نعامة العدوي، قال: سمعت حجير بن الربيع العدوي، فذكره. «ولم يذكر متنه» .\n- ورواه بشير بن كعب عن عمران:\nأخرجه أحمد (٤/٤٤٢) قال: يزيد بن هارون، قال: أخبرنا أبو نعامة العدوي، عن حميد بن هلال، عن بشير بن كعب، فذكره.\n- ورواه الحسن البصري عن عمران:\nأخرجه أحمد (٤/٤٤٠) قال: حدثنا عفان، قال: حدثنا حماد، عن حميد، عن الحسن، فذكره.\nقلت: ذكره أحمد عقب الحديث من رواية ثابت، ولم يذكر متنه.\nورواية ثابت مخرجة (٤/٤٤٠) قال: ثنا عفان، قال: ثنا حماد، قال: أخبرنا ثابت، فذكره.","vol":"3","page":619},{"text":"١٩٥٦ - (خ د) أبو مسعود البدري - ﵁ - أنَّ رسولَ الله -ﷺ- قال: «إنَّ مَمَّا أدْركَ النَّاسُ مِن كلامِ النُّبوَّةِ الأُولى: إذا لم تَسْتحِ فَافْعلْ مَا شِئْتَ» (١) . أخرجه البخاري وأبو داود. ⦗٦٢١⦘\n[وفي رواية ابن مسعود «فَاصْنَعْ» . أخرجه البخاري قبيل مناقب قريش] (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إذا لم تستحِ فاصنع ما شئت): هذا الكلام له تأويلان.\nأحدهما: ظاهر، وهو المشهور، ومعناه: إذا لم تستح من العيب ولم تخش العار مما تفعله، فافعل ما تحدثك نفسك من أغراضها، سواء كان حسنًا أو قبيحًا، وهذا لفظه أمر، ومعناه: توبيخ وتهديد.\nوالوجه الثاني: تقول: إذا كنت في فعلك آمنًا أن تستحي منها. فاصنع منها ما شئت، كأنه قال: إذا كنت في أفعالك جاريًا على سنن الصواب فافعل منها ما شئت، والمراد بقوله: «إن هذا مما بقي من كلام النبوة الأولى»، يعني أن الحياء لم يزل مستحسنًا في شرائع الأنبياء الأولين، وأنه لم يرفع ولم ينسخ في جملة ما نسخ الله من شرائعهم.\n_________\n(١) قال الخطابي: الأمر للتهديد، نحو قوله تعالى ﴿اعملوا ما شئتم﴾ يعني: فإن الله يجزيكم، أو أراد به: افعل ما شئت لا تستحي منه، أي: لا تفعل ما تستحي منه، أو الأمر بمعنى الخبر، أي: إذا لم يكن حياء يمنعك من القبيح صنعت ما شئت.\n(٢) أخرجه البخاري ١٠ / ٤٣٤ في الأدب، باب إذا لم تستح فاصنع ما شئت، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، وأبو داود رقم (٤٧٩٧) في الأدب، باب ما جاء في الحياء، وأخرجه أيضًا ابن ماجة رقم (٤١٨٣) في الزهد، باب الحياء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٢١ و١٢٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/١٢١) قال: حدثنا روح، قال: حدثنا شعبة، والثوري. وفي (٤/١٢٢) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٥/٢٧٣) قال: حدثنا يحيى، عن سفيان، والبخاري (٤/٢١٥ و٨/٣٥) . وفي «الأدب المفرد» (٥٩٧) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وفي (٤/٢١٥) قال: حدثنا آدم، قال: حدثنا شعبة، وأبو داود (٤٧٩٧) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا شعبة. وابن ماجة (٤١٨٣) قال: حدثنا عمرو بن رافع، قال: حدثنا جرير.\nأربعتهم (شعبة، وسفيان الثوري، وزهير، وجرير) عن منصور، قال: سمعت ربعي بن خراش، فذكره.\n* جاء في «مسند أحمد» (٥/٢٧٣) قال ابن مالك: حدثنا الفضل بن الحباب، قال: حدثنا القعنبي، قال: حدثنا شعبة، قال: حدثنا منصور، عن ربعي، عن أبي مسعود، عن النبي -ﷺ- قال: «إن مما أدرك الناس من كلام النبوة الأولى: إذا لم تستح فاصنع ما شئت» .\nوابن مالك هذا هو «القطيعي»، أحمد بن جعفر بن حمدان. واسم حمدان، أحمد بن مالك بن شبيب البغدادي، راوي المسند عن عبد الله بن أحمد بن حنبل. وهذا الإسناد من زياداته القليلة في المسند.","vol":"3","page":620},{"text":"١٩٥٧ - (خ م) أبو سعيد الخدري - ﵁ - قال: «كانَ رسولُ الله -ﷺ- أشَدّ حَياء مَنَ العَذْراءِ في خِدرِها، فإذا رَأى شَيْئًا يَكْرَهُهُ عَرَفْناهُ في وَجههِ» .\nأخرجه البخاري ومسلم يرفعه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العذراء في خدرها): العذراء البكر، وهي أبدًا توصف بالحياء، وخدر العروس: موضعها الذي تصان فيه عن الأعين.\n_________\n(١) أخرجه البخاري ١٠ / ٤٣٤ في الأدب، باب الحياء، وفي الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٢٣٢٠) في فضائل النبي ﷺ، باب كثرة حيائه ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٣/٧١) قال: حدثنا بهز. وفي (٣/٧٩) قال: حدثنا محمد بن جعفر. وفي (٣/٨٨) قال: حدثنا هاشم. وفي (٣/٩١) قال: حدثنا أبو داود. وفي (٣/٩٢) قال: حدثنا بهز، وحجاج. وعبد بن حميد (٩٧٨) قال: حدثنا سليمان بن داود. والبخاري (٤/٢٣٠) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٤/٢٣٠)، وفي «الأدب المفرد» (٥٩٩) قال: حدثني محمد بن بشار،قال: حدثنا يحيى، وابن مهدي. وفي (٨/٣١) قال: حدثنا عبدان، قال: أخبرنا عبد الله. وفي (٨/٣٥)، وفي «الأدب المفرد» (٥٩٩) قال: حدثنا علي بن الجعد. وفي «الأدب المفرد» (٤٦٧) قال: حدثنا عمرو ابن مرزوق، ومسلم (٧/٧٧) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثنا زهير بن حرب، ومحمد بن المثنى، وأحمد بن سنان، عن عبد الرحمن بن مهدي. وابن ماجة (٤١٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، وعبد الرحمن بن مهدي. والترمذي في «الشمائل» (٣٥٨) قال: حدثنا محمود بن غَيلان، قال: حدثنا أبو داود.\nجميعا (بهز، وابن جعفر، وهاشم، وسليمان بن داود أبو داود، وحجاج، ويحيى، وابن مهدي، وعبد الله بن المبارك، وعلي بن الجعد، وابن مرزوق، ومعاذ) عن شعبة، عن قتادة، قال: سمعت عبد الله بن أبي عتبة، فذكره.","vol":"3","page":622},{"text":"١٩٥٨ - (ط) زيد بن طلحة بن ركانة -﵀- يَرْفَعُهُ، قال: قال رسِولُ الله -ﷺ-: «إنَّ لِكُلِّ دينٍ خُلُقًا، وخُلُقُ الإسلام الْحياءُ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٠٥ في حسن الخلق، باب ما جاء في الحياء مرسلًا، قال ابن عبد البر: رواه جمهور الرواة عن مالك مرسلًا، أقول: وقد وصله ابن ماجة رقم (٤١٨١) و(٤١٨٢) بسندين ضعيفين يرتقي الحديث بهما إلى درجة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:أخرجه مالك (١٧٤٣) عن سلمة بن صفوان بن سلمة الزرقي، عن زيد بن طلحة بن ركانة.\nراجع «الموطأ» بشرح الزرقاني (٤/٣٢٢) ط/ دار الكتب العلمية.","vol":"3","page":622},{"text":"١٩٥٩ - (ت) أنس بن مالك - ﵁ -: أنَّ رسولَ الله -ﷺ- قال: «مَا كانَ الفُحْشُ في شَيءٍ إلا شَانَهُ، ⦗٦٢٣⦘ ومَا كانَ الْحَيَاءُ في شَيء إلا زَانَهُ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفُحش): القبيح من الكلام، والبذاء.\n(شانَه): الشَّين: العَيب.\n_________\n(١) رقم (١٩٧٥) في البر والصلة، باب ما جاء في الفحش والتفحش، وأخرجه أيضًا ابن ماجة رقم (٤١٨٥) في الزهد، باب الحياء، وإسناده حسن، وقد حسنه الترمذي وقال: وفي الباب عن عائشة ﵂، وأخرجه أحمد في \" المسند \"، والبخاري في \" الأدب المفرد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٣/١٦٥)، وعبد بن حميد (١٢٤١)، والبخاري في «الأدب المفرد» (٦٠١) قال: حدثنا إبراهيم بن موسى، وابن ماجة (٤١٨٥) قال: حدثنا الحسن بن علي الخلال. والترمذي (١٩٧٤) قال: حدثنا محمد بن عبد الأعلى الصنعاني.\nخمستهم (أحمد، وعبد بن حميد، وإبراهيم بن موسى، والخلال، والصنعاني) عن عبد الرزاق، قال: أخبرنا معمر، عن ثابت، فذكره.\n- ورواه عن أنس، ثابت دون ذكر الحياء:\nأخرجه البخاري في «الأدب المفرد» (٤٦٦) قال: ثنا الغداني أحمد بن عبيد الله، قال: ثنا كثير بن أبي كثير، قال: ثنا ثابت، فذكره.","vol":"3","page":622},{"text":"<span data-type=\"title\" id=toc-425>الكتاب الخامس: في الحسد</span>\n١٩٦٠ - (خ م) عبد الله بن مسعود - ﵁ - أنَّ رسِولَ الله -ﷺ- قال: «لا حَسَدَ (١) إلا في اثْنَتَيْنِ: رَجُلٌ آتاهُ الله الْحِكْمَةَ، فهو يَقضِي بها ويُعَلِّمُها، ورجلٌ آتَاهُ الله مالًا فَسَلَّطَهُ على هَلكَتهِ في الحقِّ» . أخرجه البخاري ومسلم (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": قوله: \" لا حسد \" أي: لا رخصة في الحسد إلا في خصلتين، أو لا يحسن الحسد إن حسن، أو أطلق الحسد مبالغة في الحث على تحصيل الخصلتين، كأنه قيل: لو لم يحصلا إلا بالطريق المذموم لكان ما فيهما من الفضل حاملًا على الإقدام على تحصيلهما به، فكيف والطريق المحمود يمكن تحصيلهما به، وهو من جنس قوله تعالى: ﴿فاستبقوا الخيرات﴾ فإن حقيقة السبق أن يتقدم على غيره في المطلوب.\n(٢) أخرجه البخاري ١ /١٥٣ في العلم، باب الاغتباط في العلم والحكمة، وفي الزكاة، باب إنفاق المال في حقه، وفي الأحكام، باب أجر من قضى بالحكمة، وفي الاعتصام، باب ما جاء في اجتهاد القضاة بما أنزل الله تعالى، ومسلم رقم (٨١٦) في صلاة المسافرين، باب فضل من يقوم بالقرآن ويعلمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه الحميدي (٩٩) قال: حدثنا سفيان. وأحمد (١/٣٨٥) (٣٦٥١) قال: حدثنا يحيى. وفي (١/٤٣٢) (٤١٠٩) قال: حدثنا وكيع، ويزيد. والبخاري (١/٢٨) قال: حدثنا الحميدي، قال: حدثنا سفيان. وفي (٢/١٣٤) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى. وفي (٩/٧٨ و١٢٦) قال: حدثنا شهاب بن عباد، قال: حدثنا إبراهيم بن حميد. ومسلم (٢/٢٠١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثنا ابن نمير، قال: حدثنا أبي، ومحمد بن بشر. وابن ماجة (٤٢٠٨) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، ومحمد بن بشر. والنسائي في الكبرى «تحفة الأشراف» (٩٥٣٧) عن إسحاق بن إبراهيم، عن جرير، ووكيع. (ح) وعن سويد بن نصر، عن عبد الله بن المبارك.\nتسعتهم (سفيان بن عيينة، ويحيى القطان، ووكيع، ويزيد، وإبراهيم بن حميد، وعبد الله بن نمير، ومحمد بن بشر، وجرير، وعبد الله بن المبارك) عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.","vol":"3","page":624},{"text":"١٩٦١ - (خ م ت) عبد الله بن عمر -﵄- قال: سمعتُ رسولَ الله -ﷺ- يقول: «لا حَسَدَ إلا على اثْنَتيْنِ: رجلٌ آتَاهُ الله القرآنَ فقام به آناء اللَّيل وَآنَاءَ النَّهارِ، ورجلٌ أعْطاهُ الله مالًا، فَهوَ يُنْفِقِهُ آنَاءَ ⦗٦٢٥⦘ اللَّيلِ وآناءَ النَّهارِ» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) أخرجه البخاري ٩ /٦٥ في فضائل القرآن، باب اغتباط صاحب القرآن، وفي التوحيد، باب قول النبي ﷺ: \" رجل آتاه الله القرآن فهو يقوم به آناء الليل والنهار \"، ومسلم رقم (٨١٥) في صلاة المسافرين، باب فضل من يقوم بالقرآن ويعلمه، والترمذي رقم (١٩٣٧) في البر والصلة، باب ما جاء في الحسد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦١٧) قال: حدثنا سفيان. وأحمد (٢/٨) (٤٥٥٠) قال: حدثنا سفيان. وفي (٢/٣٦) (٤٩٢٤) و(٢/٨٨) (٥٦١٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٢/١٥٢) (٦٤٠٣) قال: حدثنا عثمان بن عمر، قال: أخبرنا يونس. وعبد بن حميد (٧٢٩) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. والبخاري (٦/٢٣٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٩/١٨٩)، وفي «خلق أفعال العباد» (٧٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٢/٢٠١) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، كلهم عن ابن عيينة. قال زهير: حدثنا سفيان بن عيينة. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وابن ماجة (٤٢٠٩) قال: حدثنا يحيى بن حكيم، ومحمد بن عبد الله ابن يزيد، قالا: حدثنا سفيان. والترمذي (١٩٣٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. والنسائي في «فضل القرآن» (٩٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان.\nأربعتهم (سفيان بن عيينة، ومعمر، ويونس، وشعيب) عن ابن شهاب الزهري، عن سالم، فذكره.","vol":"3","page":624},{"text":"١٩٦٢ - (خ) أبو هريرة - ﵁ - أَنَّ رسول الله -ﷺ- قال: «لا حَسَدَ إلا في اثنَتَيْنِ: رجلٌ آتاهُ الله القرآنَ فهو يَتْلُوهُ آناءَ اللَّيلِ والنَّهارِ فَسمِعَهُ جَارٌ له، فقال: لَيْتَني أُوِتيتُ مِثْلَ مَا أُوتِيَ فُلانٌ فَعَمِلْتُ مِثْلَ مَا يَعمَلُ، ورجلٌ آتاهُ الله مالًا فهو يُنفِقُهُ في حَقِّهِ، فقال رجل: لَيْتَني أُوتِيتُ مِثْلَ مَا أُوتِيَ فُلانٌ، فَعَمِلْتُ مِثْلَ ما يَعمَلُ» . أخرجه البخاري (١) .\n_________\n(١) ٩ / ٦٥ في فضائل القرآن، باب اغتباط صاحب القرآن، وفي التمني، باب تمني القرآن والعلم، وفي التوحيد، باب قول النبي ﷺ: \" رجل آتاه الله القرآن فهو يقوم به آناء الليل والنهار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٢/٤٧٩) قال: حدثنا محمد بن جعفر،وروح، المعنى، قالا: حدثنا شعبة. والبخاري (٦/٢٣٦) قال: حدثنا علي بن إبراهيم. قال: حدثنا روح. قال: حدثنا شعبة. وفي (٩/١٠٤)، وفي «خلق أفعال العباد» (صفحة ٧٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٩/١٠٤) و(١٨٨) قال: حدثنا قتيبة. قال: حدثنا جرير. والنسائي في «فضائل القرآن» (٩٨) قال: أخبرنا محمد بن المثنى. قال: حدثنا ابن أبي عدي، عن شعبة. وفي الكبرى «تحفة الأشراف» (٩/١٢٣٣٩) عن إسحاق بن إبراهيم، عن جرير.\nكلاهما - شعبة، وجرير بن عبد الحميد - عن سليمان الأعمش، عن أبي صالح ذكوان، فذكره.","vol":"3","page":625},{"text":"١٩٦٣ - (د) أبو هريرة - ﵁ - أنَّ النبيَّ -ﷺ- قال: «إيَّاكْم والحَسدَ، فَإنَّ الحَسَدَ يَأْكُلُ الْحسنَاتِ كما تأُكُلُ النَّارُ الْحَطَب - أو قال: العُشْبَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٠٣) في الأدب، باب في الحسد، من حديث إبراهيم بن أبي أسيد عن جده عن أبي هريرة ﵁، وجد إبراهيم لم يسم، وذكر البخاري: إبراهيم هذا في \" التاريخ الكبير \" ١ / ٢٧٢ وذكر له هذا الحديث وقال: لا يصح. أقول: لكن له شاهد عند ابن ماجة بمعناه رقم (٤٢١٠) من حديث أنس بن مالك ﵁ بلفظ \" الحسد يأكل الحسنات كما تأكل النار الحطب، والصدقة تطفئ الخطيئة كما يطفئ الماء النار، والصلاة نور المؤمن، والصيام جنة من النار \"، وفي سنده عيسى بن أبي عيسى الحناط، ويقال: الخياط، وهو ضعيف، فلعله يقوى به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يصح:أخرجه عبد بن حميد (١٤٣٠) وأبو داود (٤٩٠٣) قال: ثنا عفان بن صالح. كلاهما - عبد بن حميد، وعثمان بن صالح- عن أبي عامر، عبد الملك بن عمرو، قال: حدثنا سليمان بن بلال، عن إبراهيم بن أبي أسيد، عن جده، فذكره.\nقلت: ذكره البخاري في «التاريخ الكبير» (١/٢٧٢) وقال: لا يصح.","vol":"3","page":625},{"text":"١٩٦٤ - (ت) الزبير بن العوام - ﵁ -: أنَّ رسولَ الله -ﷺ- قال: «دَبَّ إليكم دَاءُ الأُممِ قَبلَكم: الحسدُ والبغضاءُ، وَهي الْحَالِقةُ أمَا إنِّي لا أَقُولُ: تَحْلِقُ الشَّعْرَ، ولكن تَحْلِقُ الدِّينَ، والَّذي نَفْسي بِيدِه، لا تَدْخُلُونَ الْجَنَّةَ حتَّى تُؤمِنوا، ولا تُؤمِنُون حتى تَحابُّوا، أَلا أدلُّكم على مَا تَتَحَابُّونَ بِهِ؟ افْشُوا السلامَ بينَكم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥١٢) في صفة القيامة، باب سوء ذات البين وهي الحالقة، وفي سنده جهالة مولى الزبير ﵁، ولكن للحديث شاهد لأوله عند الترمذي من حديث أبي هريرة وأبي الدرداء ﵄، ولآخره شاهد عند مسلم من حديث أبي هريرة ﵁ رقم (٥٤) في الإيمان بلفظ \" لا تدخلون الجنة حتى تؤمنوا، ولا تؤمنوا حتى تحابوا، أولا أدلكم على شيء إذا فعلتموه تحاببتم، أفشوا السلام بينكم \"، فالحديث بمجموعه بهذه الشواهد حسن، وقد ذكر الفقرة الأولى من الحديث المنذري في \" الترغيب والترهيب \" عن حديث الزبير وقال: رواه البزار بإسناد جيد والبيهقي وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهده:أخرجه أحمد (١/١٦٧) (١٤٣٠) قال: حدثنا عبد الرحمن، قال: حدثنا حرب ابن شداد. وفي (١/١٦٧) (١٤٣١) قال: حدثنا أبو عامر، قال: حدثنا علي بن المبارك. وفي (١/١٦٧) (١٤٣٢) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن معمر. والترمذي (٢٥١٠) قال: حدثنا سفيان بن وكيع، قال: حدثنا عبد الرحمن بن مهدي، عن حرب بن شداد.\nثلاثتهم (حرب، وعلي، ومعمر) عن يحيى بن أبي كثير، عن يعيش بن الوليد، أن مولى الزبير حدثه، فذكره.\n* أخرجه عبد بن حميد (٩٧) قال: حدثنا عبيد الله بن موسى، عن شيبان بن عبد الرحمن، عن يحيى ابن أبي كثير، قال: حدثني يعيش بن الوليد بن هشام، قال: حُدِّثت عن الزبير، فذكره.","vol":"3","page":626},{"text":"١٩٦٥ - () عبد الله بن كعب (١) -﵀- عن أبيه: أَنَّ رسولَ الله -ﷺ- قال: «مَا ذِئبَانِ جَائِعانِ أُرسِلا في زَريبة غَنَمٍ بأَفْسدَ لها منَ الْحِرصِ على المالِ، والْحَسد في دِين المسلم، وإن الْحَسدَ لَيَأُكُلُ الْحَسناتِ كما تَأَكُلُ النَّار الحْطَبَ» .\nوفي رواية: «إيَّاكم والحسدَ، فَإنَّهُ يأكُلُ الحسناتِ كما تأكُلُ النَّارُ العْشبَ» . أخرجه (٢) .\n_________\n(١) هو عبد الله بن كعب بن مالك الأنصاري المدني.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقال المنذري في ⦗٦٢٧⦘ \" الترغيب والترهيب \" ٤ / ١٢: ذكره رزين، ولم أره في شيء من أصوله بهذا اللفظ، إنما روى الترمذي صدره وصححه، ولم يذكر الحسد. أقول: الحديث دون ذكر الحسد رواه أحمد في المسند ٣ / ٤٥٦ و٤٦٠ والترمذي رقم (٢٤٨٢) \" تحفة الأحوذي \"، في الزهد، وصححه، والنسائي وابن حبان في \" صحيحه \" من حديث كعب بن مالك ﵁، وروي من وجه آخر عن النبي ﷺ من حديث ابن عمر وابن عباس وأبي هريرة وأسامة بن زيد وجابر وأبي سعيد الخدري وعاصم بن عدي الأنصاري ﵃، وهو حديث صحيح. وقد شرح هذا الحديث وذكر فوائده في رسالة الحافظ ابن رجب الحنبلي البغدادي ﵀، فمن شاء النظر في الموضوع فليرجع إليها فإنها قيمة. وأما ذكر الحسد في آخر الحديث فإنه يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين. وذكره الحافظ المنذري في «الترغيب» (٤٢٤٦) وقال: ذكره رزين، ولم أره في شيء من أصوله بهذا اللفظ، إنما روى الترمذي صدره وصححه، ولم يذكر «الحسد» بل قال: «على المال والشرف» وبقية الحديث تقدمت عند أبي داود من حديث أبي هريرة.","vol":"3","page":626},{"text":"<span data-type=\"title\" id=toc-426>الكتاب السادس: في الحرص</span>\n١٩٦٦ - (خ م ت) أنس بن مالك - ﵁ - «أنَّ رسولَ الله -ﷺ- قال: «يَهْرَمُ ابنُ آدَمَ وتَشِبُّ منه اثْنَتانِ: الحِرصُ عَلى المالِ، والحِرصُ عَلى العُمُرِ» .\nوفي روايةٍ: يَكْبَرُ ابنُ آدَمَ ويَكْبُرُ مَعَهُ اثْنتَان: حبُّ المالِ، وطولُ العُمُرِ» أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) أخرجه البخاري ١١ / ٢٠٥ في الرقاق، باب من بلغ ستين سنة فقد أعذر الله إليه في العمر، ومسلم رقم (١٠٤٧) في الزكاة، باب كراهة الحرص على الدنيا، والترمذي رقم (٢٣٤٠) في الزهد، ⦗٦٢٨⦘ باب ما جاء في قلب الشيخ شاب على حب اثنتين، وأخرجه أيضًا ابن ماجة رقم (٤٢٣٤) في الزهد، باب الأمل والأجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١١٥ و٢٧٥) قال: حدثنا يحيى بن سعيد. وفي (٣/١١٩) قال: حدثنا وكيع. وفي (٣/١١٩ و١٦٩ و٢٧٥) قال: حدثنا محمد بن جعفر. وفي (٣/٢٧٥) قال: حدثنا حجاج. ومسلم (٣/٩٩) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. أربعتهم (يحيى، ووكيع، وابن جعفر، وحجاج) عن شعبة.\n٢ - وأخرجه أحمد (٣/١٩٢و ٢٥٦) قال: حدثنا عفان: وفي (٣/١٩٢) قال: حدثني بهز. ومسلم (٣/٩٩) قال: حدثنا يحيى بن يحيى، وسعيد بن منصور، وقتيبة بن سعيد. وابن ماجة (٤٢٣٤) قال: حدثنا بشر بن معاذ الضرير. والترمذي (٢٣٣٩) و(٢٤٥٥) قال: حدثنا قتيبة. ستتهم (عفان، وبهز، ويحيى، وسعيد، وقتيبة، وبشر) عن أبي عوانة.\n٣ - وأخرجه البخاري (٨/١١١) قال: حدثنا مسلم بن إبراهيم. ومسلم (٣/٩٩) قال: حدثني أبو غسان المسمعي، ومحمد بن المثنى. قالا: حدثنا معاذ بن هشام. كلاهما (مسلم، ومعاذ) عن هشام الدستوائي.\nثلاثتهم (شعبة، وأبو عوانة، وهشام) عن قتادة، فذكره.","vol":"3","page":627},{"text":"١٩٦٧ - (خ م ت) أبو هريرة - ﵁ - أنَّ رسولَ الله -ﷺ- قال: «قَلبُ الشَّيخ شَابٌّ على حبِّ اثْنَتيْنِ: حُبِّ العَيشِ - أو قال: طُولِ الحيَاةِ - وَحُبِّ المَالِ» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) أخرجه البخاري ١١ / ٢٠٥ في الرقاق، باب من بلغ ستين سنة فقد أعذر الله إليه في العمر، ومسلم رقم (١٠٤٦) في الزكاة، باب كراهة الحرص على الدنيا، والترمذي رقم (٢٣٣٩) في الزهد، باب ما جاء في قلب الشيخ شاب على حب اثنتين، وأخرجه أيضًا ابن ماجة رقم (٤٢٣٣) في الزهد، باب الأمل والأجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه البخاري (٨/١١١) قال: حدثنا علي بن عبد الله، قال: حدثنا أبو صفوان عبد الله بن سعيد. ومسلم (٣/٩٩) قال: حدثني أبو الطاهر،وحرملة، قالا: أخبرنا ابن وهب.\nكلاهما (أبو صفوان، وابن وهب) عن يونس، عن ابن شهاب، قال: أخبرني سعيد بن المسيب، فذكره.\n* أخرجه النسائي في الكبرى «تحفة الأشراف» (١٠/١٣٣٢٤) عن هارون بن سعيد، عن خالد بن نزار، عن القاسم بن مبرور، عن يونس، عن الزهري، عن سعيد وأبي سلمة، كلاهما عن أبي هريرة، عن النبي -ﷺ-، نحو رواية أبي صفوان عبد الله بن سعيد.\n- ورواه عطاء بن يسار عن أبي هريرة:\nأخرجه أحمد (٢/٣٣٥) قال: ثنا سريج. وفي (٢/٣٣٨) قال: ثنا يونس (٢/٣٣٩) قال: ثنا فزارة (ح) وسريج.\nثلاثتهم عن فليح عن هلال بن علي عن عطاء بن يسار، فذكره.\n- ورواه أبو سلمة عن أبي هريرة.\nأخرجه أحمد (٢/٥٠١) قال: ثنا يزيد، قال: أخبرنا محمد بن عمرو، عن أبي سلمة، فذكره.\n- ورواه الأعرج عن أبي هريرة:\nأخرجه الحميدي (١٠٦٩) قال: حدثنا سفيان. وأحمد (٢/٣٥٨) قال: حدثنا حسين بن محمد، قال: حدثنا ابن أبي الزناد. وفي (٢/٣٩٤) قال: حدثنا أبو أحمد، قال: حدثنا سفيان. وفي (٢/٤٤٣ و٤٤٧) قال: حدثنا وكيع. قال: حدثنا سفيان. ومسلم (٣/٩٩) قال: حدثنا زهير بن حرب، قال: حدثنا سفيان بن عيينة.\nثلاثتهم- سفيان بن عيينة، وسفيان الثوري، وابن أبي الزناد - عن أبي الزناد عبد الله بن ذكوان، عن الأعرج، فذكره.\n- ورواه همام عن أبي هريرة:\nأخرجه أحمد (٢/٣١٧) قال: ثنا عبد الرزاق بن همام،قال: ثنا معمر، عن همام، فذكره.\n- ورواه أبو صالح عن أبي هريرة:\nأخرجه الترمذي (٢٣٣٨)، وأحمد (٢/٣٧٠ و٣٨٠) .","vol":"3","page":628},{"text":"١٩٦٨ - (ت) كعب بن مالك - ﵁ - قال: قال رسولُ الله -ﷺ-: «مَا ذئبان جَائِعَانِ أُرسِلا في غَنَمٍ بأفسَدَ لها مِنْ حِرصِ المرء على المال والشَّرَف لدينهِ» . أخرجه الترمذي (١) .\nوهذا طرف من الحديث الذي قد تقدَّم في كتاب الحسد، إلا أنّهُ ذكره رزين، ولم أجد في الترمذي إلا هذا الحديث، وهو في الحرص، فذكرتُه ها هنا.\n_________\n(١) رقم (٢٣٧٧) في الزهد، باب حرص المرء على المال والشرف لدينه، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وقد تقدم تخريجه رقم (١٩٦٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٥٦) قال: حدثنا علي بن بحر، قال: حدثنا عيسى بن يونس. وفي (٣/٤٦٠) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله. والدارمي (٢٧٣٣) قال: أخبرنا أبو النعمان، قال: حدثنا عبد الله بن المبارك. والترمذي (٢٣٧٦) قال: حدثنا سويد بن نصر. قال: أخبرنا عبد الله بن المبارك. والنسائي في الكبرى «تحفة الأشراف» (٨/١١١٣٦) عن سويد بن نصر، عن ابن المبارك.\nكلاهما - عيسى، وعبد الله بن المبارك -عن زكريا بن أبي زائدة، عن محمد بن عبد الرحمن بن سعد بن زرارة، عن ابن كعب بن مالك، فذكره.","vol":"3","page":628},{"text":"١٩٦٩ - (خ م ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله -ﷺ-: «لَوْ كانَ لابْنِ آدَمَ وادِيانِ من مَالٍ لابتَغَى لهما ثالثًا، وَلا يَملأُ جَوفَ ابْنِ آدَمَ إلا التُّرَابُ، ويَتُوبُ الله على مَن تَابَ» . ⦗٦٢٩⦘\nهذه رواية البخاري ومسلم.\nوفي رواية الترمذي: «لو كان لابنِ آدمَ وادٍ لأحَبَّ أَن يَكونَ له ثانٍ ... الحديث» (١) .\n_________\n(١) أخرجه البخاري ١١ / ٢١٧ في الرقاق، باب ما يتقى من فتنة المال، ومسلم رقم (١٠٤٨) في الرقاق، باب لو أن لابن آدم واديين لابتغى ثالثًا، والترمذي رقم (٢٣٣٨) في الزهد، باب ما جاء لو كان لابن آدم واديان من مال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٦٨ و٢٤٧) قال: حدثنا حجاج، قال: حدثنا ليث، قال: حدثنا عقيل.\n٢ - وأخرجه أحمد (٣/٢٣٦) قال: حدثنا يعقوب. والبخاري (٨/١١٥) قال: حدثنا عبد العزيز بن عبد الله. والترمذي (٢٣٣٧) قال: حدثنا عبد الله بن أبي زياد، قال: حدثنا يعقوب. كلاهما (يعقوب ابن إبراهيم، وعبد العزيز) عن إبراهيم بن سعد، عن صالح بن كيسان.\n٣ - وأخرجه أحمد (٣/٢٤٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا رشدين بن سعد، عن قرة، وعقيل، ويونس.\n٤ - وأخرجه مسلم (٣/١٠٠) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nأربعتهم (عقيل، وصالح، وقرة، ويونس) عن الزهري، فذكره.\n- ورواه عن أنس قتادة:\n١ - أخرجه أحمد (٣/١٢٢) قال: حدثنا يزيد. وفي (٣/١٧٦ و٢٧٢) قال: حدثنا محمد بن جعفر. وفي (٣/١٧٦ و٢٧٢) قال: حدثنا حجاج. والدارمي (٢٧٨١) قال: أخبرنا يزيد بن هارون. ومسلم (٣/٩٩) قال: حدثنا ابن المثنى، وابن بشار، قال ابن المثنى: حدثنا محمد بن جعفر. ثلاثتهم (يزيد، وابن جعفر، وحجاج) عن شعبة.\n٢ - وأخرجه أحمد (٣/١٩٢) قال: حدثنا عفان. وفي (٣/٢٤٣) قال: حدثنا سريج. ومسلم (٣/٩٩) قال: حدثنا يحيى بن يحيى، وسعيد بن منصور، وقتيبة بن سعيد، خمستهم (عفان، وسريج، ويحيى، وسعيد، وقتيبة) عن أبي عوانة.\n٣ - وأخرجه أحمد (٣/١٩٨) قال: حدثنا زيد بن الحباب، قال: أخبرني علي بن مسعدة.\n٤ - وأخرجه أحمد (٣/٢٣٨) قال: حدثنا حسن، قال: حدثنا شيبان.\n٥ - وأخرجه أحمد (٣/١٩٢) قال: حدثنا بهز وعفان، قالا: حدثنا أبان بن يزيد.\nخمستهم (شعبة، وأبو عوانة، علي، وشيبان، وأبان) عن قتادة، فذكره.","vol":"3","page":628},{"text":"١٩٧٠ - (خ م) عبد الله بن عباس - ﵄- قال: سمعتُ رسولَ الله -ﷺ- يقول: «لَوْ أنَّ لابنِ آدْمَ مِثْلَ وادٍ مِنْ ذَهَبٍ مَالًا لأحَبَّ أَنْ يَكُونَ إليه مِثْلهُ، وَلا يَمْلأُ عَيْنَ ابن آدَمَ إلا التُّرَابُ، ويتوبُ الله على من تابَ» .\nقال ابن عباس: فَلا أدْرِي أمن القُرآنِ هُوَ، أم لا؟ قال: وسمعتُ ابنَ الزُّبيْرِ يقول ذلك على المنبر.\nوفي روايةٍ: «لَو كان لابن آدَمَ وادَيانِ مِنْ مالٍ لابتَغَى ثالثًا، ولا يَمْلأُ جوفَ ابْنِ آدَمَ إلا التُّرَابُ، ويَتوبُ الله على من تَابَ» .\nأخرجه البخاري ومسلم (١) .\n_________\n(١) أخرجه البخاري ١١ / ٢١٧ في الرقاق، باب ما يتقى من فتنة المال، ومسلم رقم (١٠٤٩) في الزكاة، باب لو أن لابن آدم واديين لابتغى ثالثًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (١/٣٧٠) (٣٥٠١) قال: حدثنا روح. (ح) وعبد الله بن الحارث. والبخاري (٨/١١٥) قال: حدثنا أبو عاصم. (ح) وحدثني محمد، قال: أخبرنا مخلد. ومسلم (٣/١٠٠) قال: حدثني زهير بن حرب، وهارون بن عبد الله، قالا: حدثنا حجاج بن محمد.\nخمستهم (روح، وعبد الله، وأبو عاصم، ومخلد، وحجاج) عن ابن جريج، قال: سمعت عطاء، فذكره.","vol":"3","page":629},{"text":"١٩٧١ - (خ) عباس بن سهل بن سعد -﵀- قال: سمعتُ ابْنَ الزُّبيرِ على مِنْبَرِ مَكَّةَ في خُطبتِهِ يقول: يَا أيُّها النَّاسُ، إنَّ النبيَّ -ﷺ- كان يقول: «لو أنَّ ابنَ آدَمَ أُعطِيَ وَاديًا من ذَهَبٍ أحب إليه ثانيًا، ولو أعطي ثانيًا أحبَّ إليه ثَالِثًا، ولا يَسُدُّ جَوفَ ابْنِ آدَمَ إلا التُّرابُ، ويَتوبُ الله على من تابَ» . أخرجه البخاري (١) .\n\nتم - بعون الله تعالى وتوفيقه - الجزء الثالث من كتاب\n«جامع الأصول في أحاديث الرسول» - ﷺ -\nويليه الجزء الرابع، وأوله حرف الخاء ويبدأ بكتاب الخُلُق\n_________\n(١) ١١ / ٢١٧ في الرقاق، باب ما يتقى من فتنة المال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه البخاري (٨/١١٥) قال: حدثنا أبو نعيم، قال: حدثنا عبد الرحمن بن سليمان ابن الغسيل، عن عباس بن سهل بن سعد، فذكره.","vol":"3","page":630},{"text":"<span data-type=\"title\" id=toc-427>ترجمة الأبواب التي أولها حاءٌ ولم تَرِدْ في حرف الحاء</span>\n\n(حلقُ الشعر) [في كتاب الحج من حرف الحاء، وفي كتاب الزينة من حرف الزاي] .\n(الحَوقَلَةُ) في [كتاب] الدعاء من [حرف] الدال.\n(الحُليُّ) في [كتاب] الزينة من [حرف] الزاي.\n(الحِنَّاءُ) في [كتاب] الزينة من [حرف] الزاي.\n(الحِلْفُ) بكسر الحاء - في [كتاب] الصحبة من [حرف] الصاد.\n(الحمَّام) في كتاب الطهارة من حرف الطاء.\n(الحيضُ) [في] كتاب الطهارة من حرف الطاء.\n(الحِجَامَةُ) في كتاب الطب من حرف الطاء.\n(حُبُّ الموت) في آخر كتاب الفضائل من حرف الفاء.\n(الحشرُ) في كتاب القيامة من حرف القاف.\n(الحِسَابُ) في كتاب القيامة من حرف القاف.\n(الحَوضُ) في آخر كتاب الفضائل من حرف الفاء (١) .\n(الحُزْنُ) في كتاب الموت من حرف الميم.\n_________\n(١) في المطبوع: في كتاب القيامة من حرف القاف.","vol":"3","page":631},{"text":"بسم الله الرحمن الرحيم\nاللهم عَوْنَكَ\n<span data-type=\"title\" id=toc-428>حرف الخاء</span>، وفيه خمسة كتب\nكتابُ الخُلُقِ، كتابُ الخوفِ، كتاب خَلْقِ العَالَمِ، كتاب الخِلافَةِ والإمَارَةِ، كتابُ الخُلْعِ.\n<span data-type=\"title\" id=toc-429>الكتاب الأول: في الخُلُق</span>\n١٩٧٢ - (ط) معاذ بن جبل - ﵁ -: قال: «كَانَ آخِرُ مَا أوصَاني بِهِ رسولُ الله - ﷺ- حِينَ وَضَعْتُ رِجلي في الغَرْزِ - أنْ قال: يَا مُعاذُ، أَحْسِنْ خُلُقَكَ لِلنَّاسِ» (١) . ⦗٤⦘ أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغرز): ركاب كور الجمل إذا كان من جلد، فإن كان من حديد أو خشب فهو ركاب.\n_________\n(١) قال الزرقاني في شرح الموطأ: بأن يظهر منه لمجالسه أو الوارد عليه البشر والحلم والإشفاق والصبر على التعليم والتودد إلى الصغير والكبير. و\" الناس \" وإن كان لفظه عامًا، لكن أريد به من يستحق تحسين الخلق لهم، فأما أهل الكفر، والإصرار على الكبائر، والتمادي على الظلم، فلا يؤمر بتحسين الخلق لهم، بل يؤمر بالإغلاظ عليهم، قاله الباجي.\n(٢) ٢ / ٩٠٢ في حسن الخلق، باب ما جاء في حسن الخلق، بغير إسناد، وهو أحد الأحاديث التي وردت في الموطأ بغير سند، وذكر العلماء أنها ليست موصولة في كتاب، قال الزرقاني في شرح الموطأ: كذا ليحيى وابن القاسم والقعنبي، قال: ورواه ابن بكير عن مالك بن يحيى ابن سعيد عن معاذ، وهو مع هذا منقطع جدًا، ولا يوجد مسندًا من حديث معاذ ولا غيره بهذا اللفظ، لكن ورد معناه، قاله ابن عبد البر. وقال الزرقاني أيضًا: ومن شواهد هذا الحديث ما رواه أحمد والترمذي وغيرهما بإسناد حسن عن معاذ قال: قلت: يا رسول الله علمني ما ينفعني؟ قال: \" اتق الله حيثما كنت، وأتبع السيئة الحسنة تمحها، وخالق الناس بخلق حسن \"، وأخرج الترمذي عن أنس قال: بعث النبي ﷺ معاذ بن جبل إلى اليمن فقال: يا معاذ: \" اتق الله، وخالق الناس بخلق حسن \"، قال: وروى قاسم بن أصبغ عن معاذ أن آخر كلمة فارقت عليها رسول الله ﷺ، قلت يا رسول الله أي العمل أفضل؟ قال: لا يزال لسانك رطبًا من ذكر الله، فكأنه لما كان آخر ما أوصاه سأله عن هذا، فأجابه، فكان آخر كلمة، فلا خلف. أقول: فالحديث حسن بطرقه وشواهده التي تشهد له بالمعنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك (الموطأ) (١٧٣٥) في الجامع - باب ماجاء في حسن الخلق مرسلا.\nوقال الزرقاني في (شرح الموطأ) كذا ليحيى وابن القاسم والقعنبي، ورواه ابن كثير عن مالك عن يحيى بن سعيد عن معاذ وهو مع هذا منقطع جدا، ولا يوجد مسندا من حديث معاذ، ولا غيره بهذا اللفظ، لكن ورد معناه، قاله ابن عبد البر.","vol":"4","page":3},{"text":"١٩٧٣ - (ط) مالك بن أنس - ﵀ -: بَلَغَهُ: أَنَّ رسولَ اللهِ -ﷺ- قال: «بُعِثتُ لأُتَمِّمَ حُسْنَ الأخلاقِ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٠٤ في حسن الخلق، باب ما جاء في حسن الخلق، وإسناده منقطع، ولكن للحديث شواهد بمعناه يرتقي بها إلى درجة الحسن، قال الزرقاني: رواه أحمد وقاسم بن أصبغ والحاكم والخرائطي برجال الصحيح عن محمد بن عجلان عن القعقاع بن حكيم عن أبي صالح عن أبي هريرة، وقال ابن عبد البر: هو حديث مدني صحيح متصل من وجوه صحاح عن أبي هريرة وغيره، وللطبراني عن جابر مرفوعًا \" إن الله بعثني بتمام مكارم الأخلاق، ومحاسن الأفعال \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بلاغا: أخرجه مالك (الموطأ) (١٧٤٢) في الجامع - باب ماجاء في حسن الخلق وقال الزرقاني في (شرح الموطأ) رواه أحمد وقاسم بن أصبغ والحاكم والخرايطي برجال الصحيح عن محمد بن عجلان عن القعقاع بن حكيم عن أبي صالح عن أبي هريرة.","vol":"4","page":4},{"text":"١٩٧٤ - (د) عائشة - ﵂ -: قالت: سَمِعْتُ رسولَ الله - ﷺ- يقول: «إِنَّ المؤمنَ لَيُدْرِكُ بِحُسْنِ خُلُقهِ: دَرَجَةَ الصَّائِمِ القَائِمِ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٧٩٨) في الأدب، باب في حسن الخلق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦٤) قال: حدثنا يونس وأبو النضر. قالا: حدثنا الليث عن يزيد بن عبد الله. وفي (٦/٩٠) قال: حدثنا هشام بن القاسم. قال: حدثنا ليث، عن يزيد بن عبد الله بن أسامة. وفي (٦/١٣٣) قال: حدثنا سعيد بن منصور. قال: حدثنا يعقوب بن عبد الرحمن. وفي (٦/١٨٧) قال: حدثنا عبد الرحمن بن مهدي،عن زهير و«أبو داود» (٤٧٩٨) قال: حدثنا قتيبة ابن سعيد. قال: حدثنا يعقوب. يعني الإسكندراني.\nثلاثتهم - يزيد بن عبد الله، ويعقوب بن عبد الرحمن الإسكندراني، وزهير بن محمد التميمي - عن عمرو بن أبي عمرو مولى المطلب، عن المطلب بن عبد الله بن حنطب، فذكره.","vol":"4","page":5},{"text":"١٩٧٥ - (ت) عائشة - ﵂ -: قالت: قال رسول الله - ﷺ-: «إِنَّ مِنْ أَكْمَلِ المؤمنينَ إِيمَانًا: أَحسَنُهُمْ خُلُقًا، وَأَلْطَفُهُمْ بِأَهْلِهِ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦١٥) في الإيمان، باب ما جاء في استكمال الإيمان من حديث أبي قلابة عن عائشة، وهو مرسل، لأن أبا قلابة - وهو عبد الله بن يزيد الجرمي - لم يسمع من عائشة، ولكن للحديث شواهد بمعناه يرتقي بها إلى درجة الحسن، ولذلك قال الترمذي: هذا حديث حسن، ولا نعرف لأبي قلابة سماعًا من عائشة، وقد روى أبو قلابة عن عبد الله بن يزيد - رضيع لعائشة - عن عائشة غير هذا الحديث، وقال الترمذي: وفي الباب عن أبي هريرة وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٧) قال: حدثنا إسماعيل. وفي (٦/٩٩) قال: حدثنا عبد الوهاب الخفاف. و«الترمذي» (٢٦١٢) قال: حدثنا أحمد بن منيع البغدادي قال:حدثنا إسماعيل بن علية. و«النسائي» في الكبرى (تحفة الأشراف) (١٢/١٦١٩٥) عن هارون بن إسحاق الهمداني عن حفص بن غياث النخعي.\nثلاثتهم - إسماعيل بن علية، وعبد الوهاب الخفاف، وحفص بن غياث - عن خالد الحذاء عن أبي قلابة، فذكره.\nوقال الترمذي: هذا حديث صحيح، ولا نعرف لأبي قلابة سماعا من عائشة،وقد روى أبو قلابة عن عبد الله بن يزيد عن عائشة غير هذا الحديث، وأبو قلابة، وعبد الله بن زيد الجرمي.","vol":"4","page":5},{"text":"١٩٧٦ - (ت د) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «أَكْمَلُ المُؤمِنينَ إِيمَانًا: أَحْسَنُهُمْ خُلُقًا، وَخِيَارُكُمْ: خِيَارُكُمْ لأهلِهِ» .\nأخرجه الترمذي، وأخرج أبو داود إلى قوله: «خُلُقًا» (١) .\n_________\n(١) رقم (١١٦٢) في الرضاع، باب ما جاء في حق المرأة على زوجها، وأبو داود رقم (٤٦٨٢) في السنة، باب الدليل على زيادة الإيمان ونقصانه، وإسناده حسن. وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن عائشة وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥٠) قال: ثنا ابن إدريس. وفي (٢/٤٧٢) قال: ثنا يحيى بن سعيد. و«أبو داود» (٤٦٨٢) قال: ثنا أحمد بن حنبل. قال: ثنا يحيى بن سعيد. و«الترمذي» (١١٦٢) قال: ثنا أبو كريب. قال ثنا عبدة بن سليمان ثلاثتهم - ابن إدريس، يحيى، وعبدة - عن محمد بن عمرو عن أبي سلمة، فذكره.","vol":"4","page":5},{"text":"١٩٧٧ - (ت د) أبو الدرداء - ﵁ -: أن رسول اللهﷺ- قال: «مَا مِنْ شَيْءٍ أَثْقَلُ فِي مِيزانِ المؤمِنِ يَوْمَ الْقِيامَةِ مِنْ خُلُقٍ حَسَنٍ، وَإِنَّ اللهَ يبْغضُ الفَاحِشَ البَذيءَ» . ⦗٦⦘\nوفي رواية قال: سَمِعتُ رَسُولَ اللهِ - ﷺ- يقولُ: «مَا مِنْ شَيءٍ يُوضَعُ فِي المِيزَانِ أَثْقَلُ مِنْ حُسْنِ الخُلُقِ، وَإِنَّ صَاحِبَ حُسْنِ الْخُلُقِ لَيبلُغُ بِهِ دَرَجَةَ صَاحِب الصَّومِ، وَالصَّلاةِ» .\nأخرجه الترمذي، وأخرج أبو داود منه قوله: «مَا مِنْ شَيءٍ أَثْقَلُ فِي الميزانِ مِنْ حُسْنِ الْخُلُقِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البذيء): فعيل، من البذاءة، وهو الفحش في النطق.\n_________\n(١) الترمذي رقم (٢٠٠٣) و(٢٠٠٤) في البر والصلة، باب ما جاء في حسن الخلق، وأبو داود رقم (٤٧٩٩) في الأدب، باب حسن الخلق، وإسناده حسن، وفي الباب عن عائشة وأبي هريرة وأنس وأسامة بن شريك، وقد ذكر الرواية الثانية المنذري في \" الترغيب والترهيب \" ٣ / ٢٥٦ من رواية البزار باسناد جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٤٢) قال: حدثنا عبد الملك بن عمرو وابن أبي بكير قالا: حدثنا إبراهيم، يعني ابن نافع، عن الحسن بن مسلم، و(٦/٤٤٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت القاسم بن أبي بزة. وفي (٦/٤٤٦) قال: حدثناه يزيد، قال: أخبرنا شعبة، عن القاسم بن أبي بزة. وفي (٦/٤٤٨) قال: حدثنا يحيى بن سعيد، عن شعبة، قال: حدثني القاسم بن أبي بزة. و«عبد بن حميد» (٢٠٤) قال: حدثنا وهب بن جرير وأبو الوليد. قالا: حدثنا شعبة، عن القاسم بن أبي بزة. و«البخاري» في الأدب المفرد (٢٧٠) قال: حدثنا أبو الوليد، قال: حدثنا شعبة، عن القاسم بن أبي بزة. و«أبو داود» (٤٧٩٩) قال: حدثنا أبوالوليد الطيالسي، وحفص بن عمر قالا: حدثنا (ح) وحدثنا ابن كثير، قال: أخبرنا شعبة، عن القاسم بن أبي بزة، و«الترمذي» (٢٠٠٣) قال: حدثنا أبو كريب، قال: حدثنا قبيصة بن الليث الكوفي، عن مطرف.\nثلاثتهم - الحسن بن مسلم، والقاسم بن أبي بزة، ومطرف - عن عطاء بن نافع، عن أم الدرداء، فذكرته.","vol":"4","page":5},{"text":"١٩٧٨ - (ت) جابر بن عبد الله - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّ مِنْ أَحَبِّكم إِليَّ، وَأَقْرَبِكُمْ مِني مَجْلِسًا يَوْمَ القِيَامَةِ: أَحَاسِنُكُم أخلاقًا، وَإِنَّ أَبغَضَكُمْ إِليَّ، وَأبْعَدَكُمْ مِني مَجْلسًا يَومَ القِيامةِ: الثَّرْثَارونَ والمُتَشَدِّقُونَ وَالمُتَفَيْهِقُونَ، قالوا: يا رسولَ الله، قد عَلِمْنَا الثَّرثَارون والمُتَشَدِّقون، فما المُتَفَيْهِقونَ؟ قال: المُتَكَبِّرونَ» أخرجه الترمذي (١) . ⦗٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الثرثارون): الذين يكثرون في الكلام تكلفًا وخروجًا عن حد الواجب.\n(المتفيهقون): الذين يتوسعون في الكلام، ويفتحون به أفواههم مأخوذ من الفهق، وهو الامتلاء.\n(الْمُتَشَدِّقون): هم الذين يتكلمون بملء أفواههم تفاصحًا وتعظيمًَا لنطقهم.\n_________\n(١) رقم (٢٠١٩) في البر والصلة، باب ما جاء في معالي الأخلاق، في سنده مبارك بن فضالة، وهو صدوق يدلس ويسوي، ولكن له شواهد بمعناه يرتقي بها إلى درجة الحسن، منها ما رواه أحمد والطبراني وابن حبان عن أبي ثعلبة الخشني كما في \" الترغيب والترهيب \" للمنذري ٣ / ٢٦١، ولذلك قال الترمذي عن حديث جابر: هذا حديث حسن غريب من هذا الوجه، وفي الباب عن أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n يحسن: أخرجه الترمذي (٢٠١٨) قال: ثنا أحمد بن الحسن بن خراش البغدادي قال: ثنا حبان ابن هلال، قال: ثنا مبارك بن فضالة، قال: ثني عبد ربه بن سعيد، عن محمد بن المنكدر، فذكره.\nقال الترمذي: هذا حديث حسن غريب من هذه الوجه.","vol":"4","page":6},{"text":"١٩٧٩ - (ت) النواس بن سمعان - ﵁ -: قال: «أقَمتُ مَع رسولِ اللهِ - ﷺ- بِالمدينةِ سَنة، مَا يَمْنَعُني مِنَ الْهِجرَةِ إِلا المَسألَةُ (١)، كان أَحدُنَا إذا هَاجَر لَمْ يسأل رسول اللهﷺ- عَن شَيءٍ (٢)، قال: فَسَألتُهُ عن البِرِّ وَالإثْمِ؟ فقال رسولُ اللهِ - ﷺ-: البِرُّ: حُسْنُ الْخُلُق (٣)، والإثمُ: مَا حَاكَ فِي ⦗٨⦘ صَدْرِكَ (٤) وَكَرِهتَ أَن يَطَّلِعَ عليه النَّاسُ» أخرجه مسلم والترمذي (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حاك في صدري) يقال: حاك هذا الأمر في صدرك: إذا دار في خاطرك أو فكرت فيه.\n_________\n(١) في الأصل: ما يمنعني من المسألة إلا الهجرة، والتصحيح من \" صحيح مسلم \".\n(٢) قال النووي في شرح مسلم: قوله: ما منعني إلا المسألة ... إلخ. قال القاضي وغيره: معناه أنه إذا قام بالمدينة كالزائر من غير نقله إليها من وطنه لاستيطانها، وما منعه من الهجره - وهي الانتقال من الوطن واستيطان المدينة - إلا الرغبة في سؤال رسول الله ﷺ عن أمور الدين، فإنه كان سمح بذلك للطارئين، دون المهاجرين، وكان المهاجرين يفرحون بسؤال الغرباء الطارئين من الأعراب وغيرهم، لأنهم يحتملون في السؤال، ويعذرون، ويستفيد المهاجرون الجواب، كما قال أنس في الحديث الذي ذكره مسلم في كتاب الإيمان \" وكان يعجبنا أن يجيء الرجل العاقل من أهل البادية فيسأله \".\n(٣) قال النووي في شرح مسلم: قال العلماء: البر يكون بمعنى الصلة، وبمعنى اللطف والمبرة وحسن الصحبة والعشرة، وبمعنى الطاعة، وهذه الأمور هي مجامع حسن الخلق.\n(٤) قال النووي في شرح مسلم: قوله: \" حاك في صدرك \" أي تحرك فيه وتردد، ولم ينشرح له الصدر، وحصل في القلب منه الشك، وخوف كونه ذنبًا.\n(٥) مسلم رقم (٢٥٥٣) في البر والصلة، باب تفسير البر والإثم، والترمذي رقم (٢٣٩٠) في الزهد، باب ما جاء في البر والإثم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٨٢) قال: حدثنا عبد الرحمن بن مهدي. وفي (١٨٢٤) قال: حدثنا زيد بن الحباب. و«الدارمي» (٢٧٩٣) قال: أخبرنا إسحاق بن عيسى، عن معن بن عيسى. و«البخاري» في الأدب المفرد (٣٠٢، ٢٩٥) قال: حدثنا إبراهيم بن المنذر قال: حدثنا معن. و«مسلم» (٨/٦) قال: حدثني محمد بن حاتم بن ميمون. قال: حدثنا ابن مهدي. وفي (٨/٧) قال: حدثني هارون بن سعيد الأيلي. قال: حدثنا عبد الله بن وهب. و«الترمذي» (٢٣٨٩) قال: حدثنا موسى بن عبد الرحمن الكندي الكوفي. قال: حدثنا زيد بن حباب. (ح) حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي.\nأربعتهم -عبد الرحمن، وزيد، ومعن، وعبد الله بن وهب - عن معاوية بن صالح، عن عبد الرحمن بن جبير بن نفير الحضرمي، عن أبيه، فذكره.","vol":"4","page":7},{"text":"١٩٨٠ - (خ م ت) عبد الله بن عمرو بن العاص - ﵄ -: قال: «لَمْ يَكُنْ رَسولُ اللهِ -ﷺ- فَاحِشًا، وَلا مُتَفَحِّشًا، وكان يقول: إِنَّ مِنْ خِيَارِكم: أَحْسَنُكُمْ أَخْلاقًا» أخرجه البخاري، ومسلم، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاحشًا): الفاحش: ذو الفحش في كلامه.\n(متفحشًا): والمتفحش: الذي تكلف ذلك ويتعمده.\n_________\n(١) البخاري ١٠ / ٣٧٨ في الأدب، باب لم يكن النبي ﷺ فاحشًا ولا متفحشًا، وباب حسن الخلق والسخاء، وفي الانبياء، باب صفة النبي ﷺ، وفي فضائل أصحاب النبي ﷺ، باب مناقب عبد الله بن مسعود، ومسلم رقم (٢٣٢١) في الفضائل، باب كثرة حيائه ﷺ، والترمذي رقم (١٩٧٦) في البر، باب ما جاء في الفحش والتفحش، وأخرجه أيضًا أحمد في \" المسند \" ٢ / ١٦١ و١٨٩ و١٩٣ و٢١٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦١) (٤٥٠) قال: حدثنا أبو معاوية. وفي (٢/١٨٩) (٦٧٦٧) - مكرر - قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٩٣) (٦٨١٨) قال: حدثنا وكيع. (ح) وابن نمير. و«البخاري» (٤/٢٣٠) قال: حدثنا عبدان، عن أبي حمزة. وفي (٥/٣٤، ٨/١٥) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وفي (٨/١٥) قال:حدثنا قتيبة، قال: حدثنا جرير. وفي (٨/١٦) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. وفي (الأدب الفرد) (٢٧١) قال: حدثنا محمد بن كثير، قال:حدثنا سفيان. و«مسلم» (٧/٧٨) قال: حدثنا زهير بن حرب وعثمان بن أبي شيبة، قالا: حدثنا جرير. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع (ح) وحدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا أبو سعيد الأشج، قال: حدثنا أبو خالد، يعني الأحمر. والترمذي (١٩٧٥) قال: حدثنا محمود بن غيلان، قال حدثنا أبو داود، قال: أنبأنا شعبة.\nجميعا - أبو معاوية،وشعبة ووكيع،وعبد الله بن نمير، وأبو حمزة - أخرجه أحمد (٢/١٧٧ (٦٦٤٩) قال: حدثنا يحيى بن إسحاق. وفي (٢/٢٢٠ (٧٠٥٢) قال:حدثنا علي بن إسحاق، قال: حدثنا عبد الله.\nكلاهما (يحيى، وعبد الله بن المبارك) عن ابن لهيعة، قال: أخبرني الحارث بن زيد، عن ابن حجيرة الأكبر. فذكره.","vol":"4","page":8},{"text":"<span data-type=\"title\" id=toc-430>الكتاب الثاني: في الخوف</span>\n١٩٨١ - (ت) أبو هريرة - ﵁ -: قال: «سمعتُ رسولَ اللهِ -ﷺ- يقول: مَنْ خَافَ أدْلَجَ، وَمَنْ أَدْلَجَ بَلَغَ المَنزِلَ، أَلا إِنَّ سِلْعَةَ اللهِ غالية، ألا إِنَّ سِلْعَةَ اللهِ الجنَّةُ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أدلج): الإدلاج مخففًّا: السير من أول الليل، والإدِّلاج مثقلًا: السَّير من آخره، والمراد بالإدلاج هاهنا: التشمير في أول الأمر، فإن من سار من أول الليل كان جديرًا ببلوغ المنزل.\n_________\n(١) رقم (٢٤٥٢) في صفة القيامة، باب من خاف أدلج، وفي سنده أبو فروة يزيد بن سنان التميمي الرهاوي، وهو ضعيف، وبكير بن فيروز لم يوثقه غير ابن حبان، ومع ذلك فقد قال الترمذي: هذا حسن غريب لا نعرفه إلا من حديث أبي النضر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه عبد بن حميد (١٤٦٠)، و«الترمذي» (٢٤٥٠) قال: ثنا أبو بكر بن أبي النضر. كلاهما - عبد بن حميد، وأبو بكر بن أبي النضر - عن أبي النضر هاشم بن القاسم. قال: ثنا أبو عقيل الثقفي. قال: ثنا أبو فرة يزيد بن سنان التميمي. قال ثني بكير بن فيروز، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث أبي النضر.","vol":"4","page":9},{"text":"١٩٨٢ - (ت) أنس بن مالك - ﵁ -: «أنَّ النبيَّ - ﷺ- دَخَلَ عَلَى شَابٍّ وَهُوَ فِي المَوتِ، فقال: كَيفَ تَجِدُكَ؟ قال: أرجُو الله يا رسولَ الله، وَإِنِّي أَخَافُ ذُنُوبي، فقال رسولُ اللهِ - ﷺ-: لا يَجْتَمِعَانِ فِي ⦗١٠⦘ قَلْبِ عَبْدٍ فِي مِثلِ هذا الموطِنِ إِلا أَعْطَاهُ اللهُ مَا يَرْجُو مِنْهُ، وَآمَنَهُ مِمَّا يَخَافُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٩٨٣) في الجنائز، باب رقم (١١)، وأخرجه أيضًا ابن ماجة رقم (٤٢٦١) في الزهد، باب ذكر الموت والإستعداد له، واسناده حسن.","vol":"4","page":9},{"text":"١٩٨٣ - (خ م د ت) عائشة - ﵂ -: قالت: «مَا رَأْيتُ رَسولَ اللهِ - ﷺ- مُستَجْمِعًا قَطُّ ضَاحِكًا حتى تُرى منه لَهَوَاتُهُ (١)، إِنَّمَا كَانَ يَتَبَسَّم» .\nزاد في رواية: «فَكَانَ إِذَا رَأى غَيْمًا عُرِفَ فِي وَجْهِهِ، قالت: يا رسول الله، النَّاسُ إذا رَأوا الغَيمَ فَرِحُوا، رَجَاءَ أنْ يَكُونَ فيه المطرُ، وَأراكَ إذا رَأيتَ غَيْمًا عُرِفَ فِي وَجْهِكَ الكرَاهِيَةُ؟ فقال: يا عائشةُ، وَمَا يُؤمِّنُني أنْ يكونَ فِيه عَذَابٌ؟ قد عُذِّبَ قومٌ بالرِّيحِ، وقد رَأى قومٌ العذاب، فقالوا: ﴿هَذا عَارِضٌ مُمْطِرُنَا﴾ [الأحقاف: ٢٤]»\nوفي رواية قالت: «كان رسولُ اللهِ - ﷺ- إذا رَأى مَخِيلَة فِي السَّمَاءِ أَقْبَلَ وأَدْبَرَ وَدَخَلَ وَخَرَجَ، وَتَغَيَّرَ وَجْهُهُ، فَإِذا أمْطَرَتِ السَّمَاءُ سُرِّيَ عنه، فَعرَّفَتهُ عائشةُ ذلك، فقال النبيُّ -ﷺ-: وَما أدْري؟ لَعله كما قال قومٌ: ﴿فَلَمَّا رَأْوهُ عَارِضًا مُستَقْبِلَ أودِيَتِهِمْ قَالوا هَذَا عَارِضٌ مُمْطِرُنَا﴾» . ⦗١١⦘\nوفي أخرى: «كانَ رسولُ اللهِ - ﷺ- إذا رأى يَوْمَ الرِّيح - أو الغَيمِ - عُرِفَ ذلك في وَجْهِهِ، وأقْبَلَ وأدبَر، فَإِذا أُمْطرَتْ سُرَّ بِهِ، وذهب عنه ذلك، قالت عَائِشَةُ: فسألتهُ؟ فقال: إِني خَشيتُ أنْ يكون عَذَابًا سُلِّطَ على أُمَّتي، ويقول إذا رَأى المطر: رحمةٌ» .\nوفي أخرى قالت: «كان النبيُّ - ﷺ- إذا عَصَفَتِ الرِّيحُ قال: اللَّهُمَّ إني أَسأَلُكَ خَيرَها، وَخَيرَ مَا فيها، وَخَيْرَ مَا أُرسِلَتْ بِهِ، وَأعُوذُ بِكَ مِنْ شَرِّهَا، وَشَرِّ ما فيها، وشَرِّ ما أُرسِلتْ بِه، وَإذا تَخَيَّلتِ السماءُ تَغَيَّرَ لَوْنُهُ، وَخَرَجَ ودَخَلَ، وَأقْبَلَ وَأدبَرَ، فَإِذَا مَطَرَت سُرِّي عنه، فَعَرَفَتْ ذلك عائشةُ، فَسألَتْهُ؟ فقال: لَعَلَّهُ يا عَائِشَةُ كما قال قَوْمُ عَادٍ: ﴿فَلَمَّا رَأَوْهُ عَارِضًا مُستَقْبِلَ أوديَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرنَا﴾» هذه روايات البخاري، ومسلم.\nوأخرج الترمذي الرواية الثانية، والرابعة.\nوأخرج أبو داود الرواية الأولى.\nوله في أخرى: «أَنَّ النَّبيَّ - ﷺ- كَانَ إِذَا رَأَى نَاشِئًا في أُفق السَّمَاءِ تَرَكَ العملَ، وَإِنْ كَانَ فِي صَلاةٍ، ثم يقول: اللَّهمَّ إِني أعُوذُ بِكَ مِن شَرِّهَا، ⦗١٢⦘ فَإِنْ مَطَرَ قال: اللَّهُمَّ صَيِّبًا هَنِيئًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عارض): العارض: السحاب الذي يعرض في السماء.\n(مخيلة): المخيلة: السحابة التي يظن أن فيها مطرًا، وتخيلت السماء: إذا تغيمت.\n(سُرِّي عنه): سري عنه هذا الأمر: إذا كشف وأزيل عنه.\n(عصفت) الريح: إذا هبت هبوبًا شديدًا.\n(ناشئًا): الناشئ من السحاب هو الذي لم يتكامل اجتماعه واصطحابه فهو في أول أمره.\n(صيبًا): الصيب: السحاب الذي يهراق ماؤه.\n_________\n(١) جمع \" لهاة \" وهي اللحمة في أقصى سقف الحلق.\n(٢) أخرجه البخاري ٨ / ٤٤٤ في تفسير سورة الأحقاف، باب قوله تعالى: ﴿فلما رأوه عارضًا مستقبل أوديتهم قالوا هذا عارض ممطرنا﴾، وفي الأدب، باب التبسم والضحك، ومسلم رقم (٨٩٩) في الاستسقاء، باب التعوذ عند رؤية الريح، وأبو داود رقم (٥٠٩٨) و(٥٠٩٩) في الأدب، باب ما يقول إذا هاجت الريح، والترمذي رقم (٣٢٥٤) في التفسير باب من سورة الأحقاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٧٠) قال: حدثنا سفيان. وقال: حدثنا مسعر. و«أحمد» (٦/٤١) قال: حدثنا عبدة. قال: حدثنا مسعر. وفي (٦/١٣٧) قال: حدثنا وكيع، عن سفيان. وفي (٦/١٩٠) قال: حدثنا عبد الرحمن، عن سفيان وفي (٦/٢٢٢) قال: حدثنا حجاج، قال: أخبرنا شريك. و«البخاري» في الأدب المفرد (٦٨٦) قال: حدثنا خلاد بن يحيى. قال: حدثنا سفيان. و«أبو داود» (٥٠٩٩) قال: حدثنا ابن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. و«ابن ماجة «(٣٨٨٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن المقدام بن شريح. و«النسائي» (٣/١٦٤) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان، عن مسعر. وفي (عمل اليوم والليلة) (١٤) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا يزيد، يعني ابن المقدام بن شريح بن هانئ. وفي (٩١٥) قال: أخبرنا إبراهيم بن محمد التيمي القاضي، قال: حدثنا يحيى، عن سفيان.\nأربعتهم - مسعر، وسفيان الثور، وشريك بن عبد الله النخعي. ويزيد بن المقدام - عن المقدام بن شريح ابن هانئ، عن أبيه، فذكره.\n* الروايات مطولة ومختصرة. وأثبتنا لفظ رواية يزيد بن المقدام، عند ابن ماجة.","vol":"4","page":10},{"text":"١٩٨٤ - (خ) أنس بن مالك - ﵄ -: قال: «كانتِ الرِّيحُ إِذا هَبَّتْ عُرِفَ ذلك في وَجه رسولِ الله - ﷺ-» أخرجه البخاري (١) .\n_________\n(١) ٢ / ٤٣٢ في الاستسقاء، باب إذا هبت الريح، قال الحافظ في الفتح: وفي الحديث: الإستعداد بالمراقبة لله، والإلتجاء إليه عن اختلاف الأحوال، وحدوث ما يخاف بسببه.","vol":"4","page":12},{"text":"١٩٨٥ - (ت) أبو ذر الغفاري - ﵁ -: قال: قال رسول الله - ﷺ-: «إنِّي أرى ما لا تَرَوْنَ، وَأسْمَعُ مَا لا تَسْمَعُونَ، أطَّتِ السَّماء، وحُقَّ لَها أنْ تَئِطَّ، ما فيها مَوضِعُ أَربَع أصَابِعَ إِلا وَمَلَكٌ وَاضعٌ جَبهتهُ للهِ سَاجِدًا، والله لو تَعلَمُونَ مَا أعلَمُ لَضحِكتُمْ قَليلًا، وَلَبَكَيْتُمْ كَثيرًا، وما تَلَذَّذْتُم بِالنِّساءِ على الفُرُشِ، وَلَخَرَجْتُمْ إِلى الصُّعُدَاتِ تَجأروُنَ إِلى اللهِ، لَوَدِدْتُ أَنِّي شَجَرَةٌ تُعضَدُ» .\nوفي رواية: أنْ أبا ذَرٍ قال: «لَوَدِدْتُ أَنِّي كنتُ شَجَرَة تُعضَدُ» .\nويُروى عن أبي ذرٍّ موقوفًا. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أطت): الأطيط: صوت الأقتاب، وأطيط الإبل: أصواتها وحنينها، والمعنى: أن كثرة ما في السماء من الملائكة قد أثقلها حتى أطت، وهذا مثل وإيذان بكثرة الملائكة، وإن لم يكن ثم أطيط.\n(الصعدات): جمع صعيد، وهو التراب، والمراد: الطرق، مثل طريق وطرق وطرقات. ⦗١٤⦘\n(تجأرون): الجؤار: الصياح والضجة، يعني: تستغيثون.\n(تعضد): عضدت الشجرة ونحوه: إذا قطعتها.\n_________\n(١) رقم (٢٣١٣) في الزهد، باب قول النبي ﷺ: لو تعلمون ما أعلم لضحتم قليلًا، وأخرجه أيضًا ابن ماجة رقم (٤١٩٠) في الزهد، باب الحزن والبكاء، وأحمد في \" المسند \" ٥ / ١٧٣، وإسناده حسن، وقد حسنه الترمذي أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٥/١٧٣) قال: حدثنا أسود، هو ابن عامر. و«ابن ماجة «(٤١٩٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: أنبأنا عبيد الله بن موسى. و«الترمذي» (٢٣١٢) قال: حدثنا ابن منيع. قال: حدثنا أبو أحمد الزبيري.\nثلاثتهم - أسود بن عامر، وعبيد الله بن موسى، وأبو أحمد الزبيري - عن إسرائيل، عن إبراهيم بن المهاجر، عن مجاهد، عن مورق العجلي، فذكره.","vol":"4","page":13},{"text":"١٩٨٦ - (خ ت) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «لو تَعلَمُونَ مَا أعلمُ لَضَحِكْتُم قليلًا، ولَبكَيْتُم كثِيرًا» .أخرجه البخاري، والترمذي (١) .\n_________\n(١) أخرجه البخاري ١١ / ٢٧٣ في الرقاق، باب قول النبي ﷺ: لو تعلمون ما أعلم لضحكتم قليلًا ولبكيتم كثيرًا، وفي الأيمان والنذور، باب كيف كانت يمين النبي ﷺ، والترمذي رقم (٢٣١٤) في الزهد، باب قول النبي ﷺ: لو تعلمون ما أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٥٣) قال: ثنا حجاج. و«البخاري» (٨/١٢٧) قال: ثنا يحيى ابن بكير.\nكلاهما - حجاج، ويحيى -قالا: ثنا الليث، قال: ثنا عقيل، عن ابن شهاب، عن ابن المسيب فذكره.\nأما رواية الترمذي:فأخرجها أحمد (٢/٥٠٢) قال: ثنا يزيد، و«الترمذي» (٢٣١٣) قال: ثنا أبو حفص عمرو بن علي الفلاس، قال: ثنا عبد الوهاب الثقفي. كلاهما (يزيد، وعبد الوهاب) عن محمد بن عمرو، عن أبي سلمة فذكره.","vol":"4","page":14},{"text":"١٩٨٧ - () أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «لو يَعلمُ المُؤمِنُ ما عِندَ اللهِ من العقُوبةِ مَا طَمِعَ بِجَنَّتِه، ولو يَعْلَمُ الكافرُ ما عندَ الله من الرَّحْمَةِ ما قَنِطَ من جَنَّتهِ» أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله أخرجه، وفي المطبوع: أخرجه رزين، والحديث أخرجه مسلم، رقم (٢٧٥٥) في التوبة، باب في سعة الله رحمة الله تعالى، والترمذي رقم (٣٥٣٦) في الدعوات، باب عظم العقوبة وعظم الرجاء، وأحمد في \" المسند \" ٢ / ٣٣٤ و٣٩٧ و٤٨٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/ ٣٣٤) قال: حدثنا أبو عامر. قال: حدثنا زهير. وفي (٢/٣٩٧) قال: حدثنا سليمان بن داود. قال: أخبرنا إسماعيل. وفي (٢/ ٤٨٤) قال: حدثنا عبد الرحمن. قال: حدثنا زهير. و«مسلم» (٨/٩٧) قال: حدثنا يحيى بن أيوب، وقتيبة وابن حجر. جميعا عن إسماعيل ابن جعفر. قال ابن أيوب. حدثنا إسماعيل. و«الترمذي» (٣٥٤٢) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد.\nثلاثتهم (زهير بن محمد. وإسماعيل بن جعفر، وعبد العزيز بن محمد) عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"4","page":14},{"text":"<span data-type=\"title\" id=toc-431>الكتاب الثالث: في خَلقِ العالَم</span>، وفيه ثلاثة فصول\nالفصل الأول: في بَدء الخَلْقِ\n١٩٨٨ - (خ ت) عمران بن حصين - ﵁ -: قال: «دَخَلْتُ على النبيِّ - ﷺ- وَعَقَلْتُ نَاقتي بالباب، فَأتى نَاسٌ من بني تَميمٍ، فقال: اقْبلُوا البُشْرى يا بَني تَمِيمٍ، قالوا: بَشَّرْتَنا فَأعْطِنَا، مَرَّتينِ، فَتَغَيَّرَ وَجههُ، ثم دَخَلَ عليه ناسٌ من أهلِ اليَمنِ، فقال: اقْبَلُوا البُشرى يا أهل اليَمنِ، إِذْ لَم يَقْبَلْها بَنو تَمِيمٍ، قالوا: قَبِلْنا يا رسولَ اللهِ، ثم قالوا: جِئْنَا لِنَتَفَقَّهَ فِي الدِّينِ، وَلِنسأَلَكَ عن أوَّلِ هَذَا الأمرِ: مَا كانَ؟ قال: كانَ اللهُ ولم يكن شيءٌ قَبْلَهُ، وكان عَرْشُهُ على الماءِ، ثُمَّ خَلَقَ السَّمَواتِ والأرضَ، وَكَتبَ فِي الذِّكرِ كُلَّ شيء، ثُمَّ أتى رجلٌ، فقال: يا عِمرانُ، أدْرِك نَاقَتكَ فَقَدْ ذَهَبتْ، فَانطَلقتُ أَطْلبُهَا، فَإِذَا السَّرابُ يَنْقَطِعُ دُونَها، وَايمُ اللهِ لَوَدِدْت أنَّهَا قَدْ ذَهبتْ ولم أَقُمْ» . ⦗١٦⦘\nوفي رواية: «لَوَدِدْت أني كُنْتُ تَرَكْتُها» أخرجه البخاري.\nوأخرج الترمذي منه إلى قوله: «قَبِلنَا يا رسول الله» (١) .\n_________\n(١) البخاري ٨ / ٦٦ في المغازي، باب وفد تميم، وباب قدوم الأشعريين وأهل اليمن، وفي بدء الخلق، باب ما جاء في قول الله تعالى: ﴿وهو الذي يبدأ الخلق ثم يعيده﴾، وفي التوحيد، باب ﴿وكان عرشه على الماء﴾ ﴿وهو رب العرش العظيم﴾، والترمذي رقم (٣٩٤٦) في المناقب، باب في ثقيف وبني حنيفة، وأخرجه أيضًا أحمد في \" المسند \" ٤ / ٤٢٦ و٤٣١ و٤٣٣ و٤٣٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٦) قال: حدثنا وكيع وعبد الرحمن، عن سفيان. وفي (٤/٤٣١) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (٤/ ٤٣٣) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان وفي (٤/٤٣٦) قال: حدثنا وكيع، عن سفيان،. و«البخارى» (٤/١٢٨) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان (ح) وحدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، قال: حدثنا الأعمش. وفي (٥/٢١٢) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. وفي (٥/٢١٩) قال: حدثني عمرو ابن علي. قال: حدثنا أبو عاصم، قال: حدثنا سفيان. وفي (٩/١٥٢) قال: حدثنا عبدان، عن أبي حمزة، عن الأعمش. و«الترمذي» (٣٩٥١) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن ابن مهدي قال: حدثنا سفيان. و«النسائي» في الكبرى (تحفة الأشراف) (٨/١٠٨٢٩) عن محمد بن عبد الأعلى، عن خالد بن الحارث، عن عبد الرحمن المسعودي.\nثلاثتهم - سفيان الثوري، وسليمان الأعمش، وعبد الرحمن المسعودي - عن أبي صخرة جامع بن شداد، عن صفوان بن محرز، فذكره.","vol":"4","page":15},{"text":"١٩٨٩ - (ت) أبو رزين العقيلي - ﵁ -: قال: «قلتُ: يا رسول الله، أيْنَ كان رَبُّنَا قَبْلَ أَنْ يَخْلُقَ خَلْقَهُ؟ قال: كان في عَمَاءٍ مَا تَحتَهُ هَواءٌ، وما فَوقَهُ هَوَاءٌ، وَخَلَقَ عَرْشَهُ على الماءِ» .\nأخرجه الترمذي، وقال: قال أحمد (١): قال يزيد (٢): «العماءُ: أي ليس معه شيء» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في عماء): العماء في اللغة: السحاب الرقيق، وقيل: الكثيف وقيل الضباب، ولابد في الحديث من حذف، تقديره: أين كان ⦗١٧⦘ عرش ربنا، فحذف كقوله تعالى: ﴿هل ينظرون إلا أن يأتيَهم اللهُ في ظُللٍ من الغمام والملائكةُ﴾ [البقرة: ٢١٠] أي: أمر الله، ويدلك على هذا المحذوف قوله تعالى: ﴿وكانَ عَرْشُهُ على الماءِ﴾ (٤) [هود: ٧] وحكي عن بعضهم «في عمى» مقصور، وهو كل أمر لا تدركه الفِطَن.\nقال الأزهري: قال أبو عبيد: إنما تأولنا هذا الحديث على كلام العرب المعقول عنهم، وإلا فلا ندري كيف كان ذلك العماء، قال الأزهري: فنحن نؤمن به ولانكيفه بصفة.\n_________\n(١) هو أحمد بن منيع بن عبد الرحمن أبو جعفر البوغي الأصم.\n(٢) هو يزيد بن هارون أحد مشايخ شيوخ الترمذي من رواة الحديث.\n(٣) رقم (٣١٠٨) في التفسير، باب ومن سورة هود، وأخرجه أيضًا ابن ماجة رقم (١٨٢) في \" المقدمة \"، باب فيما أنكرت الجهمية، وأحمد في \" المسند \" ٤ / ١١ و١٢، وفي سنده وكيع بن عدس، أو - حدس - لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ومع ذلك فقد حسنه الترمذي وغيره.\n(٤) هذا على مذهبه في تأويل الصفات، ومذهب السلف الصالح: عدم هذا التقدير، وأنها على مراد الله، لا يعلم حقيقتها إلا الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٤/١١) قال: حدثنا يزيد بن هارون. وفي (٤/١٢) قال: حدثنا بهز «ابن ماجة» (١٨٢) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن الصباح، قالا: حدثنا يزيد بن هارون و«الترمذي» (٣١٠٩) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون - كلاهما - يزيد، وبهز- عن حماد بن سلمة، قال: أخبرني يعلى بن عطاء عن وكيع بن حدس، فذكره.\nقلت: فيه وكيع بن حدس، لم يوثقه غير ابن حبان، وقال عنه ابن القطان: مجهول الحال.","vol":"4","page":16},{"text":"١٩٩٠ - (خ) طارق بن شهاب: قال: سمعتُ عمرَ بنَ الخطاب يقول: «قَامَ فينا رسولُ اللهِ - ﷺ- مَقَامًا، فَأخبَرَنَا عنْ بَدءِ الخَلقِ حتى دَخَلَ أهلُ الجنةِ مَنَازِلَهُم (١)، وأهلُ النَّارِ منازِلَهم، حَفِظَ ذَلِكَ مَنْ حَفِظَهُ، وَنَسِيَهُ مَن نَسِيَهُ» أخرجه البخاري (٢) .\n_________\n(١) قال الحافظ في الفتح: قوله: حتى دخل أهل الجنة ... هي غاية قوله: أخبرنا، أي أخبرنا عن مبتدإ الخلق شيئًا بعد شيء إلى أن انتهى الإخبار عن حال الإستقرار في الجنة والنار، ووضع الماضي موضع المضارع مبالغة للتحقيق المستفاد من خبر الصادق، وكان السياق يقتضي أن يقول: حتى يدخل، ودل ذلك على أنه أخبر في المجلس الواحد بجميع أحوال المخلوقات منذ ابتدئت إلى أن تفنى، إلى أن تبعث، فشمل ذلك الإخبار عن المبدأ والمعاش والمعاد، وفي تيسير إيراد ذلك كله في مجلس واحد من خوارق العادة أمر عظيم.\n(٢) ٦ / ٢٠٧ في بدء الخلق ما جاء في قوله تعالى: ﴿وهو الذي يبدأ الخلق ثم يعيده﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في بدء الخلق ٠ باب ما جاء في قوله تعالى: ﴿وهو الذي يبدأ الخلق ثم يعيده، وهو أهون عليه﴾ قال: وروى عيسى عن رقبة عن قيس بن مسلم عن طارق بن شهاب. فذكره.","vol":"4","page":17},{"text":"١٩٩١ - () أبي بن كعب - ﵁ -: قال: سمعت رسول اللهﷺ- يقول: «أوَّلُ مَا خَلَقَ اللهُ القلَمَ، فقال له: اكتُبْ، فَجرى بما هو كائن إلى الأبدِ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد أخرجه أحمد في \" المسند \" ٥ / ٣١٧ من حديث عبادة بن الصامت، والترمذي رقم (٢١٥٦) في القدر، باب رقم (١٧)، وأبو داود رقم (٤٧٠٠) في السنة، باب في القدر، وإسناده حسن، وهو حديث صحيح بطرقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من زيادات رزين العبدري على الأصول.","vol":"4","page":18},{"text":"١٩٩٢ - () عبد الله بن مسعود - ﵁ -: قال: قال رسول الله -ﷺ-: «لَمَّا خَلقَ اللهُ العَقلَ قال له: أقْبِلْ فَأقْبَلَ، وَأدبِرْ فَأدبَرَ، فقال له: ما خَلَقْتُ خَلقًا أحبَّ إِليَّ مِنكَ، وَلا أُرَكِّبَكَ إِلا في أحَبِّ الخلق إليَّ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وهو كذلك في المطبوع، قال الحافظ بن حجر في \" الفتح \": وأما حديث \" أول ما خلق الله العقل \" فليس له طريق يثبت، وقد أورده الحافظ السيوطي في \" الجامع الكبير \" ٢ / ١٢٦ وجه أول، ونسبه للحكيم الترمذي عن الحسن قال: حدثني عدة من الصحابة، وللحكيم عن الأوزاعي معضلًا، والطبراني عن أبي أمامة، وقال الحافظ السخاوي في \" المقاصد الحسنة \": قال ابن تيمية وتبعه غيره: إنه كذب موضوع، وقال السيوطي: وقد وجدت له أصلًا صالحًا، أخرجه عبد الله بن أحمد في \" زوائد المسند \" عن الحسن يرفعه ... ثم قال: وهذا مرسل جيد الإسناد، وهو موصول في \" معجم الطبراني \" في الأوسط من حديث أبي أمامة وأبي هريرة بإسنادين ضعيفين، أقول: وقد رواه ابن أبي الدنيا في كتاب \" العقل وفضله \" من حديث حفص بن عمر قاضي حلب، عن الفضل بن عيسى الرقاشي،عن أبي عثمان النهدي عن أبي هريرة مرفوعًا، وإسناده ضعيف، ورواه أيضًاُ من حديث عبد الرحمن بن أبي الزناد عن محمد بن عقبة عن كريب مولى بن عباس مرسلًا، وقد استقصى طرق هذا الحديث الشيخ مرتضى الزبيدي في \" شرح الأحياء \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n: من زيادات رزين العبدري على الأصول.","vol":"4","page":18},{"text":"١٩٩٣ - (د) جابر بن عبد الله - ﵄ -: أنَّ النبيَّ - ﷺ- قال: «أذِنَ لي أنْ أُحَدِّثَ عن مَلَكٍ من ملائكَةِ اللهِ من حَمَلَةِ العرْشِ: أنَّ مَا بينَ شَحْمَةِ أُذُنِهِ إلى عَاتِقِهِ: مَسِيرةُ سَبْعِمَائةِ عَامٍ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٧٢٧) في السنة، باب الجهمية، وإسناده حسن، وقد صححه المناوي في \" التيسير \"، ونسبه السيوطي في \" الجامع الصغير \" للضياء المقدسي، قال المناوي في \" فيض القدير \": الضياء في \" المختارة \" عن جابر، ورواه عنه الطبراني في \" الأوسط \" قال الهيثمي: رجاله رجال الصحيح، ورواه الطبراني فيه أيضًا بمعناه عن أنس، وفي سنده عبد الله بن المنكدر، وهو ضعيف، ورواه أبو يعلى عن أبي هريرة بمعناه، قال الهيثمي: رجاله رجال الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٤٧٢٧) قال: ثنا أحمد بن حفص بن عبد الله قال: ثني أبي،قال: ثني إبراهيم ابن طهمان، عن موسى بن عقبة، عن محمد بن المنكدر، فذكره.","vol":"4","page":19},{"text":"الفصل الثاني: في خلق السماء والأرض وما فيهما من النجوم والآثار العلوية\n١٩٩٤ - (د ت) العباس بن عبد المطلب - ﵁ -: قال: «كُنتُ جَالِسًا في البطحاء في عِصَابةٍ، ورسولُ اللهِ -ﷺ- فيهم، إذْ مَرَّتْ سَحابَةٌ، فَنَظَرُوا إليها، فقال رسول الله - ﷺ-: هل تدرونَ ما اسْم هذه؟ قالوا: نعم، هذه السَّحابُ، قال: والمُزْنُ، قالوا: والمُزْنُ، قال رسولُ اللهِ - ﷺ-: والعَنان، قالوا: والعَنان، ثم قال لهم رسولُ اللهِ - ﷺ-: تَدرونَ كم بُعْدُ ما بين السماء والأرض؟ قالوا: لا والله، ما ندري، قال: فَإِنَّ بُعدَ ما بينهما، إمَّا قال: ⦗٢٠⦘ وَاحِدةٌ، وإِمَّا اثْنَتَانِ، وإِمَّا ثَلاثُ وسبعُونَ سَنَة، وبُعْدُ السَّماء التي فَوقَها كذلك، وكذلك، حتى عَدَّدَهُنَّ سَبْعَ سَمَوَاتٍ كذلك، ثم فَوْق السماء السابعة بَحرٌ بَينَ أعلاهُ وأسْفَلِهِ كما بين سَمَاءٍ إِلى سماءٍ، وفَوقَ ذلك ثَمَانيةُ أوْعَالٍ، بين أظْلافِهنَّ ورُكبهنَّ ما بين سماءٍ إلى سماءٍ، ثم فوق ظُهُورِهِنَّ العرشُ، بين أسْفَلِهِ وأعْلاهُ مِثْلُ ما بين السَّماء إِلى السَّماء، والله - ﷿- فوق ذلك» . أخرجه الترمذي، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العنان والمزن): السحاب، الواحدة: عنانة ومزنة.\n_________\n(١) الترمذي رقم (٣٣١٧) في التفسير، باب ومن سورة الحاقة، وأبو داود رقم (٤٧٢٣) في السنة، باب الجهمية، وأخرجه أيضًا ابن ماجة رقم (١٩٣) في \" المقدمة \"، باب فيما أنكرت الجهمية، وأحمد في \" المسند \" رقم (١٧٧١)، وفي سنده عبد الله بن عميرة، قال الذهبي في \" الميزان \": فيه جهالة، أقول: عبد الله بن عميرة لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٠٦) (١٧٧٠) قال: حدثنا عبد الرزاق، قال: أنبأنا يحيى بن العلاء، عن عمه شعيب بن خالد. وفي (١/٢٠٧) (١٧٧١) قال: حدثنا محمد بن الصباح البزاز، ومحمد بن بكار، قالا: حدثا الوليد بن أبي ثور. و«أبو داود» (٤٧٢٣) قال: حدثنا محمد بن الصباح البزاز، قال: حدثنا الوليد بن أبي ثور. وفي (٤٧٢٤) قال: حدثنا أحمد بن أبي سريج، قال: أخبرنا عبد الرحمن بن عبد الله بن سعد، ومحمد بن سعيد. قالا: أخبرنا عمرو بن أبي قيس. (٤٧٢٥) قال: حدثنا أحمد ابن حفص، قال: حدثني أبي. قال: حدثنا إبراهيم بن طهمان. و«ابن ماجة» (١٩٣) قال: حدثنا محمد بن يحيى قال: حدثنا محمد بن الصباح قال: حدثنا الوليد بن أبي ثور الهمداني. و«الترمذي» (٣٣١٠) قال: حدثنا عبد بن حميد، قال: حدثنا عبد الرحمن بن سعد، عن عمرو بن أبي قيس.\nأربعتهم - شعيب بن خالد، والوليد بن أبي ثور، وعمرو بن أبي قيس، وإبراهيم بن طهمان - عن سماك ابن حرب، عن عبد الله بن عميرة، عن الأحنف بن قيس، فذكره.","vol":"4","page":19},{"text":"١٩٩٥ - () قتادة، وعبد الله بن مسعود - ﵄ -: قال: «بينما رسولُ اللهِ - ﷺ- جَالِسٌ مَعَ أصْحَابِهِ يَوْمًا، إِذْ مَرَّ سَحَابٌ، فقال: أَتَدْرونَ ما هذا؟ هذا العنانُ، هذه رَوَايا (١) الأرض يَسُوقُها الله إلى قومٍ لا يَعْبُدونه، ثم قال: أتَدْرُونَ ما هذه السَّماء؟ مَوجٌ مَكفوف، وسَقْفٌ مَحفُوظٌ، وفَوقَ ذلك سماءٌ أخرى، حتَّى عَدَّ سَبعَ سَمَواتٍ، وهو يقول: أتَدرونَ ⦗٢١⦘ ما بينهما؟ ثم يقول: خمسمائةِ عامٍ، ثم قال: أتَدْرونَ مَا فَوقَ ذلك؟ فوق ذلك العرشُ» .\nوفي حديث ابن مسعود: «وفوق ذلك الماءُ، وَفوق الماء العرشُ، واللهُ فَوقَ العَرشِ، لا يَخفَى عليه شَيءٌ من أعمال بني آدمَ، ثم قال: أَتَدرونَ ما هذه الأرض؟ قال: تَحْتها أخرى، بينهما خَمسمائة عام، حَتَّى عَدَّ سَبعَ أَرَضِين ...» وذكر الحديث.\nوعن عبد الله قال: «خَلَقَ اللهُ سَبعَ سمواتٍ، غِلَظُ كلِّ واحدة مَسِيرةُ خمسمائة [عام] ...» وذكر نحو ما تقدم. أخرجه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (روايا الأرض): الروايا [من الإبل]: الحوامل للماء. واحدتها: راوية، والعامة تجعلها المزادة نفسها.\n_________\n(١) في الأصل: زوايا، بالزاي المعجمة، في هذه اللفظه كلما وردت، وهو تصحيف.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وهو كذلك في المطبوع، وهو بمعنى الذي بعده، فقد رواه عثمان بن سعيد الدارمي في \" الرد على الجهمية \" صفحة (٢٦، ٢٧) طبع المكتب الإسلامي مختصرًا عن ابن مسعود موقوفًا عليه، ورواه ابن جرير الطبري عن قتادة مرسلًا.","vol":"4","page":20},{"text":"١٩٩٦ - (ت) أبو هريرة - ﵁ -: قال: «بينما نَبيُّ اللهِ - ﷺ- جَالِسٌ وَأصحابُه، إذ أتى عليهم سَحَابٌ، فقال نَبيُّ اللهِ -ﷺ-: أَتَدْرُونَ مَا هذه؟ قالوا: اللهُ ورسوله أعلم، قال: هذه العَنَانُ، هذه روايَا الأرض، يَسوقُها ⦗٢٢⦘ اللهُ إِلى قَومٍ لا يَشْكُرُونَه، ولا يَدْعُونَهُ، ثم قال: هل تدْرونَ ما فَوقَكم؟ قالوا: اللهُ ورسولُه أعلم، قال: فإنها الرَّقيعُ: سَقفٌ مَحْفوظٌ، وموجٌ مَكفوفٌ، ثم قال: هل تَدْرُونَ ما بينكم وبينها؟ قالوا: اللهُ ورسولهُ أعلم، قال: بينكم وبينَها خَمسمائةِ عامٍ، ثم قال: هل تدرون ما فَوقَ ذلك؟ قالوا: اللهُ ورسولهُ أعلم، قال: [فإنَّ فوقَ ذلك] سَمَاءينِ، [بُعْدُ] ما بينَهما خَمْسُمائَةِ سنةٍ، ثم قال كذلك، حتى عَدَّ سبعَ سَمَواتٍ، ما بَيْنَ كلِّ سَمَاءينِ ما بين السَّماءِ والأرض، ثم قال: هل تدرون مَا فَوقَ ذلك؟ قالوا: اللهُ ورسولُه أعلم، قال: إنَّ فَوقَ ذلك العَرشُ، وبينه وبين السماء بُعْدُ ما بَيْنَ السَّماءينِ، ثم قال: هل تدرون ما الذي تَحْتَكم؟ قالوا: اللهُ ورسوله أعلم، قال: إنَّهَا الأرضُ، ثم قال: هل تدرون ما تحت ذلك؟ قالوا: اللهُ ورسوله أعلم، قال: إن تحتها أرضًا أخرى، بينهما مَسيرةُ خَمْسُمَائَةِ سنةٍ، حتى عَدَّ سَبْعَ أرضينَ، بين كُلِّ أرْضَيْن مَسيرَةُ خمسمائة سنة، ثم قال: والذي نَفْسُ محمدٍ بيده، لو أنَّكم دَلَّيتُم بحبل إلى الأرض السُّفْلَى، لَهَبَطَ على الله، ثم قَرأ: ﴿هُوَ الأَوَّلُ والآخِرُ والظَّاهِرُ والبَاطِنُ وَهُوَ بِكُلِّ شَيءٍ عَلِيمٌ﴾ [الحديد: ٣]» .\nقال أبو عيسى: قراءة رسول اللهﷺ- الآية تدل على أنه أراد: لَهَبطَ على علم الله وقدرته وسلطانه، وعلم الله وقدرته وسلطانه في كل مكان، ⦗٢٣⦘ وهو على العرش، كما وصف نفسه في كتابه (١) . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرقيع): السماء، وقيل: هو اسم سماء الدنيا.\n_________\n(١) قال المباركفوري في: \" تحفة الأحوذي \": وفي قول الترمذي إشعار إلى أنه لا بد لقوله \" لهبط على الله \" من هذا التأويل المذكور، ولقوله: \" على العرش \" من تفويض علمه إليه تعالى والإمساك عن تأويله (*) .\n(٢) رقم (٣٢٩٤) في التفسير، باب ومن سورة الحديد، وأخرجه أيضًا أحمد في \" المسند \" ٢ / ٣٧٠ من حديث قتادة قال: حدث الحسن - يعني البصري - عن أبي هريرة. أقول: وقد صرح كثير من أئمة الحديث بأن الحسن البصري لم يسمع من أبي هريرة، كما في كتاب \" المراسيل \" لابن أبي حاتم طبع بغداد (صفحة ٢٨، ٢٩)، وقال الترمذي: هذا حديث غريب من هذا الوجه، قال: ويروى عن أيوب ويونس بن عبيد وعلي بن زيد قالوا: لم يسمع الحسن من أبي هريرة.\n\n(*) قال مُعِدُّ الكتاب للشاملة: فيه نسبة التأويل والتفويض للإمام الترمذي ﵀.\n\"يقول شيخ الإسلام في مجموع الفتاوى (٦ / ٥٧٣ - ٥٧٤) [عندما ذكر حديث الإدلاء]:\nولهذا قرأ في تمام هذا الحديث: ﴿هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ [الحديد: ٣] . وهذا كله على تقدير صحته، فإن الترمذي لما رواه قال: وفسره بعض أهل الحديث بأنه هبط على علم الله، وبعض الحلولية والاتحادية يظن أن في هذا الحديث ما يدل على قولهم الباطل، وهو أنه حال بذاته في كل مكان، وأن وجوده وجود الأمكنة ونحو ذلك.\nوالتحقيق: أن الحديث لا يدل على شىء من ذلك إن كان ثابتًا، فإن قوله: (لو أدلى بحبل لهبط) يدل على أنه ليس في المدلى ولا في الحبل، ولا في الدلو ولا في غير ذلك، وإنها تقتضي أنه من تلك الناحية، وكذلك تأويله بالعلم تأويل ظاهر الفساد، من جنس تأويلات الجهمية، بل بتقدير ثبوته يكون دالًا على الإحاطة. انتهى.\nونسبة التأويل للترمذي لا تصح لعدة أمور:\nأولًا: أن الترمذي ﵀ لم يقله وإنما نقله عن غيره.\nثانيًا: أن ابن القيم ﵀ في حاشية السنن سمى هذا الكلام الذي نقله الترمذي تفسيرًا ولم يسمه تأويلًا.\nثالثًا: الظاهر والله أعلم أنه لا تنافي بين تفسير من فسره بأنه يهبط على علم الله وقدرته وسلطانه والقول بأن المقصود به الإحاطة\nولذلك جاء في مختصر الموصلي قول ابن القيم ﵀ (بل بتقدير ثبوته، فإنما يدل على الإحاطة، والإحاطة ثابتة عقلًا ونقلًا وفطرة) انتهى.\nوهو قول ابن تيمية ﵀ كما سبق في قوله (بل بتقدير ثبوته يكون دالًا على الإحاطة) .\nفتبين بهذا أن الإمام الترمذي ﵀ لم يقع في التأويل المذموم الذي هو صرف اللفظ عن ظاهره بدون قرينة.\nفحتى لو أن الترمذي ﵀ نقل هذا القول مقرًا به فلا يعتبر ذلك من التأويل المذموم والله أعلم.\nوفي هذا الموضع يثبت الإمام الترمذي ﵀ مذهب السلف في إثبات الصفات بدون تكييف\nقال الإمام الترمذي (٣٠٤٥) حدثنا أحمد بن منيع حدثنا يزيد بن هارون أخبرنا محمد بن إسحق عن أبي الزناد عن الأعرج عن أبي هريرة قال قال رسول الله ﷺ يمين الرحمن ملأى سحاء لا يغيضها الليل والنهار قال أرأيتم ما أنفق منذ خلق السموات والأرض فإنه لم يغض ما في يمينه وعرشه على الماء وبيده الأخرى الميزان يرفع ويخفض\nقال أبو عيسى هذا حديث حسن صحيح\nوتفسير هذه الآية وقالت اليهود يد الله مغلولة غلت أيديهم ولعنوا بما قالوا بل يداه مبسوطتان ينفق كيف يشاء\nوهذا حديث قد روته الأئمة نؤمن به كما جاء من غير أن يفسر أو يتوهم هكذا قال غير واحد من الأئمة منهم سفيان الثوري ومالك بن أنس وابن عيينة وابن المبارك أنه تروى هذه الأشياء ويؤمن بها ولا يقال كيف.\nويعني بقوله: من غير أن يفسر أو يتوهم أي الكيفية، وهذا معنى ما نقله عن الأئمة من قولهم تروى هذه الأشياء ويؤمن بها أي نثبتها ونصدقها ولكن لانعرف كيفيتها\nفرحم الله الإمام الترمذي على إثباته للعقيدة الصحيحة في عدم الخوض في الكيفية مع إثبات الصفات على ما يليق بجلال الله ﷾. \"\n[الشيخ عبد الرحمن الفقيه - بتصرف يسير]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٢/٣٧٠) قال: ثنا الحكم بن عبد الملك، و«الترمذي» (٣٢٩٨) قال: ثنا عبد بن حميد وغير واحد قالوا: ثنا يوسف بن محمد. قال: ثنا شيبان بن عبد الرحمن.\nكلاهما (الحكم بن عبد الملك، وشيبان بن عبد الرحمن) عن قتادة، عن الحسن، فذكره.\nوقال الترمذي: هذا حديث غريب من هذا الوجه.","vol":"4","page":21},{"text":"١٩٩٧ - (د) جبير بن مطعم - ﵁ -: قال: «أتَى رسولَ اللهِ -ﷺ- أعْرَابيٌّ فقال: يا رسولَ اللهِ، جَهِدَتِ الأنفُسُ، وَضَاعَتِ العِيَالُ، وَنُهِكَتِ الأمْوالُ، وَهَلَكَتِ الأنْعَامُ، فَاسْتَسْقِ اللهَ لَنَا، فَإِنَّا نَستَشْفِعُ بِكَ على اللهِ، ونَستَشْفِعُ باللهِ عَلَيكَ، قال رسولُ اللهِ - ﷺ-: وَيْحَكَ، أَتَدْري ما تَقُولُ؟ وسَبَّحَ رسولُ اللهِ - ﷺ- فَمَا زالَ يُسَبِّحُ، حَتى عُرِفَ ذلك في وجه أصحابِهِ، ثم قال: إنه لا يُستَشْفَعُ بالله على أحدٍ من خلقه، شَأنُ الله أعْظمُ من ذلك، ويحكَ، أتدري مَا اللهُ؟ إن عَرشَهُ على سَمَاوَاتِهِ لَهكَذَا، وقال بِأصبعِهِ - مثل القُبْةِ عليه - وإنَّهُ لَيَئِطُّ أطِيطَ الرَّحلِ بالرَّاكِبِ» . ⦗٢٤⦘\nوفي رواية: «إِنَّ الله فَوقَ عَرشِهِ، وَعَرْشُهُ فَوقَ سَمَاوَاتِهِ ... الحديث» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جهدت): الجهد - بفتح الجيم -: المشقة، وبضمها: الطاقة.\n(نهكت): النهك: المرض، والمراد به هاهنا: التلف.\n(أطيط) الرحل: الأطيط: قد ذكر في «كتاب الخوف» والرحل: كور الناقة، قال الخطابي: وهذا الكلام إذا أجري على ظاهره كان فيه نوع من الكيفية، والكيفية عن الله ﷿ وعن صفاته منفية، فعقل أنه ليس المراد منه تحقيق هذه الصفة، ولا تحديده على هذه الهيأة إنما هو كلام تقريب أريد به: تقريب عظمة الله تعالى في النفوس، وإفهام السائل من حيث يدركه فهمه، إذا كان أعرابيًا جافيًا لا علم له بمعاني ما دق من الكلام، وفي الكلام حذف وإضمار، فمعنى قوله: «أتدري ما الله؟»: ما عظمة الله وجلاله؟ ومعنى قوله: «إنه ليئط به» ليعجز عن عظمته إذا كان معلومًا أن أطيط الرحل بالراكب إنما يكون لقوة ما فوقه، ولعجزه عن احتماله ⦗٢٥⦘ فقرر بهذا التمثيل والتشيبه معنى عظمة الله وجلاله في نفس السائل، وأن من يكون كذلك لا يجعل شفيعًا إلى من دونه، والله أعلم (٢) .\n_________\n(١) رقم (٤٧٢٦) في السنة، باب الجهمية، ورواه أيضًا عثمان بن سعيد الدارمي في \" الرد على الجهمية \" صفحة (٢٤) طبع المكتب الإسلامي، وإسناده ضعيف لجهالة جبير بن محمد بن جبير ابن مطعم، ولم يصح في أطيط العرش حديث.\n(٢) هذا التأويل على خلاف مذهب السلف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٤٧٢٦) قال: حدثنا عبد الأعلى بن حماد، ومحمد بن المثنى ومحمد بن بشار، وأحمد بن سعيد الرباطي، قالوا: حدثنا وهب بن جرير، قال: أحمد: كتبناه من نسخته، وهذا لفظه، قال: حدثنا أبي، قال: سمعت محمد بن إسحاق، يحدث، عن يعقوب بن عتبة، عن جبير بن محمد ابن جبير بن مطعم، عن أبيه، فذكره.\nقال: أبو داود قال عبد الأعلى. وابن المثنى وابن بشار: عن يعقوب بن عتبة، وجبير بن محمد بن جبير، عن أبيه، عن جده، والحديث بإسناد أحمد بن سعيد هو الصحيح، وافقه عليه جماعة، منهم يحيى بن معين وعلي بن المديني، ورواه جماعة عن ابن إسحاق كما قال أحمد أيضا، وكان سماع عبد الأعلى وابن المثنى وابن بشار من نسخة واحدة كما بلغني.","vol":"4","page":23},{"text":"١٩٩٨ - (م) أبو هريرة - ﵁ -: قال: «أَخَذَ رسولُ اللهِ - ﷺ- بِيَدي، فقال: خَلَقَ الله التُّرْبَةَ يومَ السَّبْتِ، وَخَلَقَ فيها الْجِبَالَ يومَ الأحدِ، وخَلَقَ الشَّجَرَ يومَ الإثنين، وَخَلَقَ المَكْرُوهَ يومَ الثُّلاثاء، وخلق النُّورَ يومَ الأربِعَاء، وبثَّ فيها الدَّوابَّ يومَ الخميس، وخلق آدم بعدَ العصرِ يومَ الجُمعَةِ في آخرِ الخلق، وآخِرِ ساعةٍ من النَّهَارِ، فيما بين العصر إلى اللَّيلِ» . أخرجه مسلم (١) . ⦗٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المكروه): ضد المحبوب، كأن المراد به هاهنا: الشر، لقوله في الحديث: «وخلق النور يوم الأربعاء» والنور خير.\n_________\n(١) أخرجه مسلم رقم (٢٧٨٩) في صفة القيامة والجنة والنار، باب ابتداء الخلق وخلق آدم ﵇، وهذا الحديث من أفراد مسلم، ورواه أيضًا أحمد في \" المسند \" ٢ / ٣٢٧ رقم (٨٣٢٣)، وكذلك رواه النسائي في التفسير، وابن أبي حاتم، وابن مردويه.\nقال الحافظ ابن كثير بعد إيراده ١ / ٦٩: وهذا الحديث من غرائب صحيح مسلم، وقد تكلم فيه ابن المديني والبخاري وغير واحد من الحفاظ، وجعلوه من كلام كعب الأحبار، وأن أبا هريرة إنما سمعه من كلام كعب، وإنما اشتبه على بعض الرواة فجعله مرفوعًا، وقد حرر ذلك البيهقي، وقال ابن كثير أيضًا ٣ / ٤٨٨: وفيه استيعاب الأيام السبعة، والله تعالى قد قال: ﴿في ستة أيام﴾، ولهذا تكلم البخاري وغير واحد من الحفاظ في هذا الحديث وجعلوه من رواية أبي هريرة عن كعب الأحبار ليس مرفوعًا، وقال أيضًا ٧ / ٣٢٦: وهو من غرائب ⦗٢٦⦘ الصحيح، وقد علله البخاري في \" التاريخ \" فقال: رواه بعضهم عن أبي هريرة ﵁، عن كعب الأحبار، وهو الأصح، وقال المناوي في \" فيض القدير \": وقال بعضهم: هذا الحديث في متنه غرابة شديدة، فمن ذلك أنه ليس فيه ذكر خلق السموات، وفيه ذكر خلق الأرض وما فيها في سبعة أيام، وهذا خلاف القرآن، لأن الأربعة خلقت في أربعة أيام، ثم خلقت السموات في يومين، وقد سكت عن الحديث النووي في \" شرح مسلم \"، وممن صحح الحديث، الشوكاني في \" فتح القدير \" وقد تكلم عليه العلماء من جهة متنه، ورأوا أنه معارض للقرآن، ومن صححه كالشوكاني وغيره، رأوا أنه لا تعارض بينه وبين نص القرآن، فإن القرآن ذكر أن الله تعالى خلق السموات والأرض جميعًا في ستة أيام، وخلق الأرض وحدها في يومين، والحديث إنما بين أن الله تعالى خلق ما في الأرض في سبعة أيام، ويحتمل عند بعض من صححه أن تكون هذه الأيام السبعة غير الأيام الستة التي ذكرها الله تعالى في خلق السموات والأرض، وحينئذ لا تكون معارضة، وإنما الحديث فصل كيفية الخلق على الأرض وحدها، والله تعالى أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٧) و«مسلم» (٨/١٢٧) قال: ثني سريج بن يونس وهارون بن عبد الله و«النسائي» في الكبرى «تحفة الأشراف» (١٠/١٣٥٥٧) عن هارون بن عبد الله ويوسف بن سعيد.\nأربعتهم أحمد بن حنبل، وسريج، وهارون، ويوسف بن سعيد عن حجاج بن محمد. قال: قال ابن جريج، ني إسماعيل بن أمية، عن أيوب بن خالد، عن عبد الله بن رافع مولى أم سلمة.\nفذكره","vol":"4","page":25},{"text":"١٩٩٩ - (خ م ت) أبو ذر الغفاري - ﵁ -: قال: كنتُ مَعَ رسولِ الله - ﷺ- في المسجد عند غُروب الشَّمْس، فقال: «يا أبا ذَرٍّ، أَتَدْري أينَ تَذْهَب هذه الشَّمسُ؟» فقلتُ: الله ورسوله أعلم، قال: «تَذْهَبُ لِتَسْجُدَ تَحْتَ العرشِ، فَتَسْتَأْذِنُ فَيُؤذَنُ لها، وَيُوشِكُ أَن تسجدَ فلا يُقبلُ منها، وتَستَأْذِنَ فلا يُؤذَنُ لها، فيقال لها: ارْجعي من حيثُ جِئْتِ، فَتَطلُعُ من مَغرِبِهَا، فذلك قوله ﷿: ﴿والشَّمْسُ تَجْري لِمُسْتَقَرٍ لَهَا ذَلِكَ تَقْدِيرُ العَزِيزِ العَليم﴾ [يس: ٣٨]» . ⦗٢٧⦘\nوفي رواية: ثم قرأ: «﴿ذلك مُستَقَرٌّ لَهَا﴾» في قراءةِ عبد الله» .\nوفي رواية: فقال رسولُ الله - ﷺ-: «تَدرُونَ مَتى ذَاكُمْ؟ ذَاكُمْ حين لا ينفَعُ نَفسًا إيمَانُها لم تَكُنْ آمَنَتْ مِنْ قَبْلُ، أَو كَسَبَتْ في إِيمانِها خَيْرًا» .\nوفي أخرى مختصرًا قال: «سألتُ النبيَّ - ﷺ- عن قوله: ﴿والشمسُ تَجْري لِمُستَقَرٍ لها﴾؟ قال: «مستَقَرُّها تحت العَرش» .\nهذا روايات البخاري ومسلم. وفي رواية الترمذي مثل الأولى (١) .\n_________\n(١) البخاري ٨ / ٤١٦ في تفسير سورة يس، باب قوله تعالى: ﴿والشمس تجري لمستقر لها﴾، وفي بدء الخلق، باب صفة الشمس والقمر، وفي التوحيد، باب وكان عرشه على الماء، وباب قول الله تعالى: ﴿تعرج الملائكة والروح إليه﴾، ومسلم رقم (١٥٩) في الإيمان، باب بيان الزمن الذي لا يقبل فيه الإيمان، والترمذي رقم (٤٢٢٥) في التفسير، باب ومن سورة يس، وقد أورده السيوطي في \" الدر المنثور \" ٥ / ٢٦٣ وزاد نسبته لعبد بن حميد، وابن أبي حاتم، وأبي الشيخ في \" العظمة \" وابن مردويه، والبيهقي في \" الأسماء والصفات \"، وانظر التعليق على الحديث رقم (٧٨٠) جزء ٢ / صفحة ٣٣٢ من هذا الكتاب، و\" زاد المسير في علم التفسير \" لابن الجوزي ٧ / ١٨ و١٩ طبع المكتب الإسلامي، حول هذا الحديث وكلام العلماء عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم برقم (٧٨٠) .","vol":"4","page":26},{"text":"٢٠٠٠ - (د) أبو ذر الغفاري - ﵁ -: قال: كُنتُ رَدِيفَ رسولِ اللهِ - ﷺ- وهو على حِمَارٍ، والشمسُ عند غُرُوبها، فقال: «هَل تَدْري أَينَ تَذْهبُ هذه؟» قلت: اللهُ ورسوله أعلم، قال: «فإنها تغربُ في عينٍ حَامِيةٍ» . أخرجه أبو داود (١) . ⦗٢٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حامية): حارة.\n_________\n(١) رقم (٤٠٠٢) في الحروف والقراءات، وإسناده حسن، وهو بمعنى حديث الصحيحين الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم برقم (٧٨٠) .","vol":"4","page":27},{"text":"٢٠٠١ - (خ) أبو هريرة (١) - ﵁ -: قال: «الشَّمسُ والقَمرُ مُكَوَّرَانِ يَومَ القيامة» أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مكوران): التكوير: لف العمامة، والمراد: أن السماء والأرض تجمعان وتلفان كما تلف العمامة.\n_________\n(١) في الأصل: ت - ابن عباس، ولعل سبق نظر من الناسخ إلى الحديث الذي بعده.\n(٢) ٦ / ٢١٤ في بدء الخلق، باب صفة الشمس والقمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤/١٣١) قال: ثنا مسدد قال: ثنا عبد العزيز بن المختار. قال: حدثنا عبد الله قال: ثني أبو سلمة بن عبد الرحمن، فذكره.","vol":"4","page":28},{"text":"٢٠٠٢ - (ت) عبد الله بن عباس (١) - ﵄ -: قال: أَقْبَلَتْ يَهُودُ إلى رسولِ اللهﷺ- فقالوا: أخْبِرْنا عن الرَّعدِ ما هو؟ قال: «مَلَكٌ من الملائكة مُوكَّلٌ بِالسَّحاب، معه مَخَاريقُ مِنْ نارٍ يَسوقُها بها حيثُ شاء الله» قالوا: فما هذا الصّوت الذي نَسْمَعُ؟ قال: «زَجْرُهُ لِلسحابِ حتى تَنتَهيَ حيثُ أُمِرَتْ» قالوا: صَدقْتَ، فَأْخبِرنا عمَّا حَرَّمَ إسْرَائِيلُ عَلى نَفْسِهِ؟ . قال: «اشْتكى عِرقَ النَّسا، فلم يَجِدْ شَيئًا يُلائِمُهُ - يعني: العِرقَ - إلا لُحُومَ الإبِل، وألبَانَهَا، فلذلك حَرَّمَها» . قالوا: صَدَقْتَ. أخرجه الترمذي (٢) . ⦗٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مخاريق): جمع مخراق، وهو في الأصل منديل يُفْتَلُ ويُلْوَى ويُجْعَل كالحبل يتضارب به الصّبيان.\n(عرق النَّسا): اللغة الفصحى: النَّسا بغير عرق، فلا يقال: عرق النَّسا.\n_________\n(١) في الأصل: خ - أبو هريرة.\n(٢) رقم (٣١١٦) في التفسير، باب ومن سورة الرعد، وأخرجه أيضًا أحمد في \" المسند \" ١ / ٢٧٤، وفي سنده بكير بن شهاب لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ومع ذلك فقد قال الترمذي: هذا حديث حسن صحيح غريب.","vol":"4","page":28},{"text":"٢٠٠٣ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسول الله -ﷺ-: «اشْتَكتِ النَّارُ إِلى ربها، فقالت: رَبِّ أكَلَ بَعضي بعضًا، فَأذِنَ لَهَا بِنَفَسَيْنِ: نَفَسٍ في الشِّتاءِ، وَنَفَسٍ في الصيفِ، فهو أشدُّ مَا تَجدُونَ مِنَ الحَرِّ، وَأَشَدُّ مَا تَجِدونَ مِنَ الزَّمهَريرِ» أخرجه البخاري، ومسلم، والترمذي (١) .\n_________\n(١) البخاري ٦ / ٤٣٨ في باب بدء الخلق، باب صفة النار وأنها مخلوقة، ومسلم رقم (٦١٧) في المساجد، باب استحباب الابراد بالظهر في شدة الحر، والترمذي رقم (٢٥٩٥) في صفة جهنم، باب ما جاء أن للنار نفسين، وأخرجه أيضًا ابن ماجة رقم (٤٣١٩) في الزهد، باب صفة النار، وأحمد في \" المسند \" ٢ / ٢٣٨ و٤٦٢، والموطأ ١ / ١٥ في وقوت الصلاة، باب النهي عن الصلاة بالهاجرة من حديث عطاء بن يسار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧٦) قال: حدثنا عبد الرزاق. قال:حدثنا معمر، عن الزهري. وفي (٢/٥٠٣) قال: حدثنا يزيد. قال:أخبرنا محمد. و«الدارمي» (٢٨٤٨) قال: أخبرنا الحكم بن نافع. قال: أخبرنا شعيب، عن الزهري، و«البخاري» (٤/١٤٦) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. «مسلم» (٢/١٠٨) قال: حدثني عمرو بن سواد وحرملة بن يحيى قالا: أخبرنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب. وفي (٢/١٠٨) قال: حدثني حرملة بن يحيى. قال: حدثنا عبد الله بن وهب. قال: أخبرنا حيوة. قال: حدثني يزيد بن عبد الله بن أسامة بن الهاد، عن محمد بن إبراهيم. و«النسائي» في الكبرى (تحفة الأشراف ١١/١٥٢٩٩) عن محمد بن رافع، عن عبد الرزاق، عن معمر، عن الزهري.\nثلاثتهم (ابن شهاب الزهري، ومحمد بن عمرو، ومحمد بن إبراهيم، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"4","page":29},{"text":"٢٠٠٤ - (خ) قتادة - ﵀ -: قال: «[﴿وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنيا بِمَصَابِيحَ﴾ [الملك: ٥] خَلَقَ هذه النُّجُومَ لِثَلاثٍ: جَعَلَها زِينة لِلسَّماءِ، ورُجومًا لِلشَّياطِينِ، وَعَلامَاتٍ يُهْتَدَى بها، فمن تَأوَّلَ فيها غير هذا فقد أخطأ حَظَّهُ، وَأَضَاعَ نَصيبَهُ، وَتَكلَّفَ مَا لا يَعْنيه، وما لا عِلمَ له به، وما عَجَزَ عن عِلْمِهِ الأنبياءُ والملائكةُ صَلَوَات الله عليهم أجمعين» . ⦗٣٠⦘\nوعن الربيع مثله، وزاد: «واللهِ مَا جَعَلَ الله في نَجْمٍ حَيَاةَ أحَدٍ ولا رِزْقَهُ، وَلا مَوتَهُ، وإنما يَفْتَرُونَ على اللهِ الكَذِبَ، ويتعَلَّلُونَ بالنجومِ» .\nأخرجه [البخاري استشهادًا إلى قوله: «لا عِلمَ له به»] (١) .\n_________\n(١) في الأصل بياض بعد قوله: أخرجه، ولم يرمز له في أوله بحرف (خ) وما أثبتناه في المطبوع وهو في البخاري معلقًا عن قتادة في بدء الخلق، باب في النجوم، إلى قوله: \" لا علم له به \"، وقد وصله عبد بن حميد من طريق شيبان عنه به بزيادة في آخره، وانظر \" فتح الباري \" ٦ / ٢١١ وكلام الحافظ ابن حجر حوله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في بدء الخلق - باب في النجوم. وقال الحافظ في «الفتح» . وصله عبد بن حميد من طريق شيبان عنه به.","vol":"4","page":29},{"text":"<span data-type=\"title\" id=toc-434>الفصل الثالث: في خلق آدم، ومن جاء صفته من الأنبياء ﵈</span>\n٢٠٠٥ - (خ م) أبو هريرة - ﵁ -: قال: «خَلَقَ اللهُ آدَمَ ﵇، وَطُولُهُ: سِتُّونَ ذِرَاعًا، ثم قال: اذْهَبْ فَسلِّمْ على أُولَئِكَ - نَفَرٍ مِنَ الملائكة - فَاسْتَمعْ ما يُحيُّونَكَ، فَإنَّها تَحِيَّتُكَ وَتَحيَّةُ ذُرِّيَّتِكَ، فقال: السلامُ عليكم، فقالوا: السلامُ عليكَ ورحمةُ اللهِ، فَزَادُوهُ: ورَحمةُ اللهِ، فَكلُّ مَنْ يَدْخُلُ الجَنَّةَ على صُورَةِ آدمَ، قال: فَلَم يَزَل الخَلْقُ يَنقُصُ حتى الآن» . وفي رواية: «خَلَقَ آدَمَ على صورَتِهِ» (١) . ⦗٣١⦘ أخرجه البخاري ومسلم (٢) .\n_________\n(١) الضمير في \" صورته \" يعود إلى آدم، كما بينته الرواية الأخرى قبل هذه (*) .\n(٢) البخاري ١١ / ٢ و٣ في الاستئذان، باب بدء السلام، وفي الأنبياء، باب خلق آدم صلوات الله عليه وذريته، ومسلم رقم (٢٨٤١) في الجنة، باب يدخل الجنة أقوام أفئدتهم مثل أفئدة الطير.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\nقال شيخ الإسلام ابن تيمية ﵀: \" لم يكن بين السلف من القرون الثلاثة نزاع في أن الضمير في الحديث عائد إلى الله تعالى، فإنه مستفيض من طرق متعددة، عن عدد من الصحابة، وسياق الأحاديث كلها تدل على ذلك وهو أيضًا مذكور فيما عند أهل الكتابين، من الكتب، كالتوراة، وغيرها، وما كان من العلم الموروث عن نبينا محمد ﷺ، فلنا أن نستشهد عليه بما عند أهل الكتاب، كما قال تعالى: ﴿قُلْ كَفَى بِاللهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الكِتَابِ﴾ [الرعد: ٤٣] ... ولكن لما انتشرت الجهمية في المائة الثالثة جعل طائفة الضمير فيه عائدًا إلى غير الله تعالى، حتى نقل ذلك عن طائفة من العلماء المعروفين بالعلم والسنة في عامة أمورهم، كأبي ثور وابن خزيمة وأبي الشيخ الأصفهاني وغيرهم، ولذلك أنكر عليهم أئمة الدين وغيرهم من علماء السنة \"\n[شرح كتاب التوحيد من صحيح البخاري للشيخ الغنيمان ٢ / ٥٩ - ٦٠ نقلًا عن نقض التأسيس لابن تيمية]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٥) . و«البخارى» (٤/١٥٩) وفي الأدب المفرد (٩٧٨) قال: حدثنا عبد الله ابن محمد. وفي (٨/٦٢) قال: حدثنا يحيى بن جعفر. و«مسلم» (٨/١٤٩) قال حدثنا محمد بن رافع. أربعتهم - أحمد بن حنبل، وعبد الله بن محمد، ويحيى بن جعفر ومحمد بن رافع - قالوا: ثنا عبد الرزاق، قال: نا معمر، عن همام بن منبه، فذكره","vol":"4","page":30},{"text":"٢٠٠٦ - (م) أنس بن مالك - ﵁ -: قال: «لمَّا صَوَّرَ اللهُ -﷿ - آدَمَ في الجنةِ (١) تَرَكهُ مَا شَاءَ أنْ يَتْرُكَهُ، فَجَعَلَ إِبليسُ يُطيفُ به، ويَنظُرُ إليه، فلما رآه أجوَف عَرَف أنَّهُ خَلْقٌ لا يتمالك» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يطيف به): أطاف بالشيء: إذا دار به وأحاط بجوانب.\n(أجوف لا يتمالك): شيء أجوف: خال وإذا وصف الإنسان بالخفة والطيش قيل: لا يتمالك ولا يتماسك.\n_________\n(١) قال التوربشتي: قيل: إن لفظ: \" في الجنة \" سهو من بعض الرواة.\n(٢) رقم (٢٦١١) في البر، باب خلق الإنسان خلقًا لا يتمالك، وأخرجه أيضًا أحمد في \" المسند \" ٣ / ١٥٢ و٢٢٩ و٢٤٠ و٢٥٤.","vol":"4","page":31},{"text":"٢٠٠٧ - (ت د) أبو موسى الأشعري - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّ الله ﵎ خَلَقَ آدَمَ مِنْ قَبضَةٍ قَبضها مِنْ جَميع الأرضِ، فجاءَ بَنو آدَمَ على قدر الأرض، منهم الأحَمرُ، والأبيَضُ، والأسوَدُ، وبين ذلك، والسَّهلُ والحَزْنُ، والخَبيث، والطَّيِّبُ» . ⦗٣٢⦘ أخرجه الترمذي، وأبو داود (١) .\n_________\n(١) الترمذي رقم (٢٩٤٨) في التفسير، باب ومن سورة البقرة، وأبو داود رقم (٤٦٩٣) في السنة، باب في القدر، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٠٠) قال: حدثنا يحيى بن سعيد. ومحمد بن جعفر. في (٤ /٤٠٠) قال: حدثنا روح. وفي (٤/٤٠٦) قال: حدثنا يحيى بن سعيد (ح) وحدثناه هوذة. و«عبد بن حميد» (٥٤٩) قال: حدثنا هوذة بن خليفة. و«أبو داود» (٤٦٩٣) قال: حدثنا مسدد، أن يزيد بن زريع ويحيى بن سعيد حدثاهم، و«الترمذي» (٢٩٥٥) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، وابن أبي عدي، ومحمد بن جعفر، وعبد الوهاب.\nسبعتهم - يحيى، وابن جعفر، وروح، وهوذة، ويزيد، وابن أبي عدي، وعبد الوهاب - قالوا: حدثنا عوف، عن قسامة بن زهير، فذكره.","vol":"4","page":31},{"text":"٢٠٠٨ - (ت) أبو هريرة - ﵁ -: قال: قال رسول اللهﷺ-: «لَمَّا خَلقَ الله آدَمَ، ونفَخَ فيه الرُّوحَ عَطسَ، فقال: الحمدُ للهِ، فَحمِدَ اللهِ بِإِذْنِهِ، فقال له رَبُّهُ: يَرْحَمُكَ الله يا آدَمُ اذْهَبْ إلى أُولئكَ الملائَكِةِ - إِلى مَلإٍ منهم جلُوس- فقُلْ: السلامُ عليكم، فقال: السلام عليكم، قالوا: عليك السلام ورحمةُ الله، ثم رَجَعَ إلى رَبِّهِ، فقال: إنَّ هذه تَحِيَّتُكَ، وتَحيَّةُ بَنيكَ بينهم، فقال له: الله، ويَدَاهُ مَقْبوضَتانِ: اختَرْ أيَّهما شِئْتَ، قال: اخْتَرْتُ يَمينَ رَبي، وكلتا يَدَيْ ربي يَمينٌ مُباركة، ثم بسطها، فَإِذا فيها آدم وذُرْيَّتُهُ، فقال: أي رَبِّ، ما هؤلاء؟ قال: هؤلاء ذُرِّيَّتُكَ، فَإذا كُلُّ إنْسانٍ مَكتُوبٌ عُمرُهُ بين عَينَيْهِ، فَإذا فيهم رجلٌ أضْوأهُمْ - أَو مِنْ أَضْوَئِهِم - قال: يا رَبِّ، مَنْ هذا؟ قال: هذا ابنُكَ دَاودُ، كتبتُ له عُمُرَ أربعين سَنة، قال: يا رَبِّ زِد في عُمْرِهِ، قال: ذلك الَّذي كَتبتُ له، قال: أي رَبِّ، فإني قد جَعلْتُ له مِنْ عُمري سِتينَ سَنَة، قال: أنتَ وَذَاكَ، قال: ثم سَكَنَ الجَنَّةَ ما شاء الله، ثم أُهْبِطَ منها، وكان آدَمُ يَعُدُّ لِنَفْسِهِ، فَأتَاهُ مَلَكُ الموتِ، فقال له آدَمُ: قد عَجِلتَ، قد كُتبَ لي ألفُ سَنَةٍ، قال: بَلى، وَلكنَّكَ جَعلتَ لابنكَ ⦗٣٣⦘ داودَ ستين سنة، فَجَحَدَ، فَجَحَدَتْ ذُرِّيَّتُهُ، وَنسيَ فَنَسِيَتْ ذُرِّيَّتُه. قال: فَمِنْ يَوْمِئِذٍ أُمِرَ بالكتابِ والشُّهودِ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٦٥) في التفسير، باب من سورة المعوذتين، وقال: هذا حديث حسن غريب من هذا الوجه، وقد روي من غير وجه عن أبي هريرة عن النبي ﷺ، أقول: ورواه الحاكم وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٦٧) قال: حدثنا محمد بن بشار. و«النسائي» في عمل اليوم والليلة (٢١٨) قال: أخبرنا صفوان بن عيسى. قال: حدثنا الحارث بن عبد الرحمن بن أبي ذباب، عن سعيد بن أبي سعي المقبري، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٢٢٠) قال: أخبرنا محمد بن خلف، قال: حدثنا آدم.. قال: قال أبو خالد: وحدثني ابن أبي ذباب. قال: حدثني سعيد المقبري ويزيد بن هرمز. عن أبي هريرة، فذكراه مختصرا على قصة خلق آدم، وزاد فيه: «يزيد بن هرمز» .","vol":"4","page":32},{"text":"٢٠٠٩ - (م) عائشة - ﵂ - قالت: قال رسول الله - ﷺ-: «خُلِقَتِ المَلائِكَةُ مِن نُورٍ، وَخُلقَ الجَانُّ من مَارجٍ من نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لكم» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مارج): المارج: لهب النار المختلط بسوادها.\n_________\n(١) رقم (٢٩٩٦) في الزهد، باب في أحاديث متفرقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٥٣، ١٦٨)، وعبد بن حميد (١٤٧٩) ومسلم (٨/٢٢٦) قال: ثنا محمد بن رافع وعبد بن حميد.\nثلاثتهم - وأحمد بن حنبل، وعبد بن حميد، وابن رافع، قال عبدنا: وقال الآخران: ثنا عبد الرزاق. قال: نا معمر عن الزهري، عن عروة،فذكره","vol":"4","page":33},{"text":"٢٠١٠ - (خ م ط) عبد الله بن عمر - ﵄ -: قال: لا وَاللهِ ما قال النبيُّ - ﷺ- لِعيسى (١): أحمرُ، ولكن قال: «بَينما أَنَا نَائِمٌ أَطُوفُ بالبَيْتِ (٢)، فَإِذَا رَجلٌ آدَمُ سَبِطُ الشَّعرِ، يُهادَى بين رجلَينِ، يَنطِفُ رَأْسُهُ ⦗٣٤⦘ مَاء - أَو يُهْرَاقُ رَأْسُهُ ماء - فقلتُ: مَنْ هَذَا؟ قالوا: ابْنُ مَرْيَمَ، فَذَهَبتُ أَلْتَفِتُ، فَإِذَا رَجُلٌ أَحْمَرُ جَسيمٌ جَعْدُ الرَّأْسِ، أَعْوَرُ عَيْنِهِ اليُمنى، كَأنَّ عَينَهُ اليمنى عِنَبةٌ طَافِيَةٌ، قلتُ: مَنْ هَذَا؟ قالوا: [هذا] الدَّجالُ، وأقْرَبُ النَّاسِ بِهِ شَبهًا ابْنُ قَطنٍ» . قال الزهري: رجلٌ من خُزَاعَةَ هَلَكَ في الجاهِليَّةِ (٣)، ليس عند مسلم قول الزهري.\nوفي رواية قال: ذكر رسولُ اللهﷺ- يَومًا بَينَ ظَهرَاني النَّاس المَسيحَ الدَّجالَ، [فقال: «إِنَّ الله ﵎ ليس بِأعوَرَ، ألا إنَّ المسيحَ الدَّجَّالَ] أَعْوَرُ عَيْنِ اليُمنى، كأنَّ عَيْنَهُ عِنَبَةٌ طَافِيةٌ، قال: وقال رسولُ الله - ﷺ-: أَرَانِي اللَّيلَةَ فِي المنام عِند الكَعْبَةِ، فَإِذا رَجلٌ آدَمُ، كأحسَنِ مَا تَرى مِنْ أُدْمِ الرِّجالِ، تَضْرِبُ لِمَّتُهُ بين مَنكبَيْهِ، رَجِلُ الشَّعْرِ، يَقْطُرُ رَأْسُهُ مَاء، وَاضِعًا بِيَديهِ على مَنكبَيْ رَجُلينِ، هو بينهما، يطوفُ بالبيت. فقلت: مَنْ هذا؟ فقالوا: المسيحُ ابْنُ مَريمَ، ورأيتُ ورَاءهُ رَجُلًا جَعْدًا ⦗٣٥⦘ قَطَطًا، أَعْورَ عَيْنِ اليُمنى، كأشْبَهِ مَن رَأَيتُ من النَّاسِ بِابْنِ قَطنٍ، واضعًا يَدَيه على مَنكَبي رَجُلَيْنِ، يَطوفُ بالبَيْتِ، فقلتُ: مَن هَذا؟ فقالوا: هذا المسيحُ الدَّجَّالُ» .\nوفي رواية قال: قال النبيُّﷺ-: «رَأَيتُ عيسى، وموسى، وإبراهيم - ﵈ -، فَأمَّا عيسى: فأْحمرُ جَعْدٌ، عَريضُ الصَّدْرِ، وأمَّا مُوسى: فآدَمُ جَسِيمٌ سَبْطٌ، كَأَنَّهُ من رِجالِ الزُّطِّ (٤)» . هكذا في كتاب البخاري، وليس فيه ذِكْرُ إبراهيم.\nوقد ذكره البرقانيُّ فيما حكاه الحميديُّ، فقيل له: فإبراهيم؟ قال: «شبيه صاحبكم» .\nقال الحميديُّ: قال أبو مسعود [الدمشقي]: كذا في البخاري في سائر النسخ، عن مجاهد عن ابن عمر، وإنما رواه الناس عن محمد بن كثير، فقالوا: مجاهد عن ابن عباس، وعلى روايتهم اعتمد أبو بكر البرقاني، فأخرجه في مسند ابن عباس، أخرجه البخاري، ومسلم، والموطأ (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آدم): رجل آدم: شديد السمرة. ⦗٣٦⦘\n(يهادى): تهادى الرجل في مشيته: إذا تمايل، ورأيت فلانًا يهادى بين رجلين: إذا كان يمشي متكئًا [عليهما] من ضعف وتمايل.\n(ينطف): أي يقطر.\n(عنبة طافية): إذا كانت خارجة القد والسمت عن أخواتها في العنقود.\n(لمته): اللمة: شعر الرأس.\n(رَجِل الشعر): شعر رجل، أي مسرَّح غير شعث.\n(قَطَطًا): شعر قطط: متناهي الجعودة.\n_________\n(١) قال الحافظ في \" الفتح \": اللام في قوله: \" لعيسى \" بمعنى \" عن \" وهي كقوله تعالى: ﴿وقال الذين كفروا للذين آمنوا لو كان خيرًا ما سبقونا إليه﴾، قال: وفيه جواز اليمين على غلبة الظن، لأن ابن عمر ظن أن الوصف اشتبه على الراوي، وأن الموصوف بكونه أحمر إنما هو الدجال، لا عيسى، وقرب ذلك أن كلًا منهما يقال له: المسيح، وهي صفة مدح لعيسى، وصفة ذم للدجال، قال: وكان ابن عمر قد سمع سماعًا جزمًا في وصف عيسى أنه آدم، فساغ له الحلف على ذلك لما غلب على ظنه أن من وصفه بأنه أحمر واهم.\n(٢) انظر ما قاله الحافظ في \" الفتح \" ٦ / ٣٥١ - ٣٥٣ حول رؤية الأنبياء لرسول الله ﷺ يقظة ومنامًا.\n(٣) أي ابن قطن: رجل من خزاعة هلك في الجاهلية، قال الحافظ في \" الفتح \": اسمه عبد العزى بن قطن بن عمرو بن جندب بن سعيد بن عائذ بن مالك بن المصطلق، وأمه هالة بنت خويلد، أفاده الدمياطي، قال: وقال ذلك أيضًا عن أكثم بن أبي الجون، وأنه قال: يا رسول الله هل يضرني شبهه؟ قال: لا، أنت مسلم وهو كافر، حكاه عن ابن سعد، والمعروف في الذي شبه به ﷺ أكثم بن عمرو بن لحي جد خزاعة، لا الدجال، كذلك أخرجه أحمد وغيره، وفيه دلالة على أن قوله ﷺ: إن الدجال لا يدخل المدينة ولا مكة، أي في زمن خروجه، ولم يرد بذلك نفي دخوله في الزمن الماضي، والله أعلم.\n(٤) الزط: جيل من الهند والسودان، معرب \" جت \".\n(٥) البخاري ١٢ / ٣٦٦ في التعبير، باب الطواف بالكعبة في المنام، وباب رؤيا الليل، وفي الأنبياء، باب قول الله تعالى: ﴿واضرب لهم مثلًا أصحاب القرية﴾، وفي اللباس، باب الجعد، وفي الفتن، باب ذكر الدجال، ومسلم رقم (١٦٩) في الإيمان، باب ذكر المسيح بن مريم والمسيح الدجال، والموطأ ٢ / ٩٢٠ في صفة النبي ﷺ، باب ما جاء في صفة عيسى ابن مريم ﵇، وأخرجه أيضًا أحمد في \" المسند \" ٢ / ٨٣ و١٢٢ و١٢٧ و١٤٤ و١٥٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١-أخرجه أحمد (٢/٢٢) (٤٧٤٣) قال: حدثنا ابن نمير. وفي (٢/٣٩) (٤٩٧٧) قال: حدثنا إسحاق بن سليمان. وفي (٢/٨٣) (٥٥٥٣) و٢/١٥٤) (٦٤٢٥) قال: حدثنا محمد بن بكر. و«مسلم» (١/١٠٧) قال: حدثنا بن نمير، قال: حدثنا أبي.\nثلاثتهم (عبد الله بن نمير. وإسحاق، ومحمد بن بكر) عن حنظلة بن أبي سفيان.\n٢- وأخرجه أحمد (٢/١٢٢ (٦٠٣٣) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. وفي (٢/١٤٤) (٦٣١٢) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم بن سعد. (البخاري) ٤/٢٠٣) قال: حدثنا أحمد ابن محمد المكي، قال: سمعت إبراهيم بن سعد. وفي (٩/٥٠) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٩/٧٥) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. و«مسلم» (١/١٠٨) قال: حدثني حرملة بن يحيى، قال: حدثنا وبن وهب. قال: أخبرني يونس بن يزيد.\nأربعتهم (شعيب، وإبراهيم، وعقيل، ويونس) عن الزهري. كلاهما (حنظلة، والزهري) عن سالم فذكره.\nوالرواية الثانية أخرجها مالك (الموطأ)، ٥٧٣و «أحمد» (٢/١٢٦) (٦٠٩٩) و«البخاري» (٤/٢٠٢، ٧/٢٠٧) و«مسلم» (١/١٠٧) عن نافع، فذكره.\nوالرواية الثانية: أخرجها البخاري (٤/٢٠٢) عن مجاهد فذكره.","vol":"4","page":33},{"text":"٢٠١١ - (خ م ت): أبو هريرة - ﵁ -: قال: قال النبيُّ - ﷺ-: «لَيْلَةَ أُسْريَ بي لَقيتُ مُوسَى ﵇، قال: فَنَعَتَهُ النبيُّ - ﷺ-، فإذا رَجُلٌ - حَسِبْتهُ قال: مُضطَرِبٌ -[رَجِلُ] الرَّأْسِ، كأنَّهُ من رِجالِ شَنُوءةَ، قال: وَلقيتُ عِيسى، فَنَعَتهُ النبيﷺ- فقال: رَبْعةٌ أحمرُ، كأنَّما خَرَجَ مِنْ دِيماسٍ - يعني: الحمَّامَ - ورأيتُ إبراهيم، وأنَا أَشْبَهُ وَلَدِهِ به، قال: وَأُتِيتُ بِإِنَاءَيْنِ أَحَدُهُما لَبَنٌ، والآخَرُ فِيهِ خَمْرٌ، فقيل لي: خُذْ أَيَّهُمَا شِئْتَ، فَأَخَذْتُ اللَّبَنَ فَشرِبتُهُ، فقال: هُدِيتَ الفِطْرَةَ - أو أَصَبتَ الفِطرةَ - أما إِنَّكَ لَوْ أَخَذتَ الخَمرَ غَوَتْ أُمَّتُكَ» . ⦗٣٧⦘\nوفي رواية نحوه، وفيه: «رأيتُ موسى، وإذا رَجُلٌ ضَرْبٌ (١) رَجِلٌ، كأنَّهُ مِنْ رِجَالِ شَنُوءةَ» . هذه رواية البخاري، ومسلم، والترمذي.\nوفي رواية لمسلم قال: قال رسولُ اللهﷺ-: «لَقَد رَأيتُني في الحِجْرِ، وَقُرَيشٌ تَسألُني عن مَسْرَايَ؟ فَسألَتْني عن أشياءَ من بَيتِ المقدس لم أُثبِتْهَا، فكُرِبْت كُرْبَة ما كُرِب مثلها قطُّ، قال: فَرَفَعهُ الله لي، أنْظرُ إليه، ما يَسألُوني عن شيءٍ إِلا أَنْبَأتُهم بِهِ، ولقد رَأيتُني في جماعةٍ من الأنبياء، فإذا موسى قائم يصلي، فإذا رجل ضَرْبٌ جَعْدٌ كأنَّه من رجال شَنُوءةَ، وإذا عيسى بنُ مريمَ قائم يُصلِّي، أقرب الناسِ به شَبهًا عُروَةُ بنُ مسعودٍ الثقفيُّ، وإذا إبراهيم ﵇ قائم يُصلِّي، أَشْبهُ النَّاسِ به: صَاحِبُكم - يعني نَفسَهُ - فَحَانَتِ الصلاةُ فَأَمَمتُهُم، فَلمَّا فَرَغْتُ من الصلاةِ قال قائلٌ: يا مُحَمَّدُ هذا مالكٌ خَازِنُ النَّارِ، فَسَلِّمْ عليه، فَالتَفَتُّ إليه، فَبَدَأني بالسلام» .\nرأيت الحميديَّ قد جعل هذه الرواية الآخرة في أفراد مسلم، والتي قبلها ⦗٣٨⦘ في المتفق عليه، ومعناهما واحد، وإن كان في الآخرة زيادة ليست في الأولى، لكن عادته أن يجمع الروايات في موضع واحد، ولذلك قد أضفناها نحن إلى الرواية الأولى (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مضطرب): رجل مضطرب الخلقة، يجوز أن يريد به: أنه غير متناسب الخلقة. وأن أعضاءه متباينة، لكنه قال في حديث آخر في صفة موسى ﵇: «إنه ضرب من الرجال» والضرب: الرقيق، فيجوز على هذا أن يكون قوله: «مضطرب» أنه مفتعل من الضرب، أي: أنه مستدق، والله أعلم.\n(دِيمَاس): الديماس في اللغة: الظلمة، ويسمى الكن ديماسًا، والسرب ديماسًا، وقد جاء في بعض طرق الحديث مفسرًا بالحمَّام، ولم أره في اللغة، وقال الجوهري في كتاب «الصحاح» في تفسير الحديث إنه أراد به: الكن، وكذلك قال الهروي: أراد به الكن أو السرب.\n(الفطرة): الخلقة: والفطرة: الإسلام. ⦗٣٩⦘\n(غوت): الغي: الضلال، وهو ضد الرشاد.\n_________\n(١) قال النووي في \" شرح مسلم \": هو بإسكان الراء. قال القاضي عياض: هو الرجل بين الرجلين في كثرة اللحم وقلته، قال القاضي: لكن ذكر البخاري فيه من بعض الروايات \" مضطرب \" وهو الطويل غير الشديد، وهو ضد جعد اللحم مكتنزه، ولكن يحتمل أن الرواية الأولى أصح، يعني رواية \" ضرب \" لقوله في الرواية الأخرى \" حسبته قال: مضطرب \" فقد ضعفت هذه الرواية للشك، ومخالفة الأخرى التي لا شك فيها، وفي الرواية الأخرى \" جسيم سبط \" وهذا يرجع إلى الطويل، ولا يتأول جسيم بمعنى: سمين، لأنه ضد \" ضرب \" وهذا إنما جاء في صفة الدجال، هذا كلام القاضي، وهذا الذي قاله من تضعيف رواية \" مضطرب \" وأنها مخالفة لرواية \" ضرب \" لا يوافق عليه، فإنه لا مخالفة بينهما، فقد قال أهل اللغة: الضرب: هو الرجل الخفيف اللحم، كما قاله ابن السكيت في \" الإصلاح \" وصاحب \" المجمل \" والزبيدي والجوهري، وآخرون لا يحصون والله أعلم.\n(٢) البخاري ٦ / ٣٠٧ في الأنبياء، باب قول الله تعالى: ﴿هل أتاك حديث موسى﴾، ﴿وكلم الله موسى تكليمًا﴾، وباب قول الله تعالى: ﴿واذكر في الكتاب مريم﴾، وفي تفسير سورة بني إسرائيل، باب قوله تعالى: ﴿سبحان الذي أسرى بعبده ليلًا﴾، وفي الأشربة في فاتحته، وباب شرب اللبن، ومسلم رقم (١٦٨) في الإيمان، باب الإسراء برسول الله ﷺ، والترمذي رقم (٣٨٢٩) في التفسير، باب ومن سورة بني إسرائيل، وأخرجه أيضًا أحمد في \" المسند \" ٢ / ٢٨٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. (ح) وعبد الأعلى، عن معمر. وفي (٢/٥١٢) قال: حدثنا روح. وقال: حدثنا صالح بن أبي الأخضر. و«الدارمي» (٢٠٩٤) قال: أخبرنا الحكم بن نافع. قال: حدثنا شعيب. و«البخاري» (٤/١٧٨٦، ٢٠٢) قال حدثنا إبراهيم ابن موسى. قال: أخبرنا هشام بن يوسف. قال: أخبرنا معمر. وفي (٤٣/٢٠٢) قال: حدثني محمود. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٦/١٠٤، ٧/١٤٠) قال: حدثنا عبدان. قال: حدثنا عبد الله. قال: أخبرنا يونس. وفي (٦/١٠٤) قال: حدثنا أحمد بن صالح. قال: حدثنا عنبسة. قال: حدثنا يونس. في (٧/١٣٥) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. و«مسلم» (١/١٠٦) قال: حدثني محمد بن رافع وعبد بن حميد. قال ابن رافع: حدثنا. وقال عبد: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وفي (٦/١٠٤) قال: حدثنا محمد بن عباد وزهير بن حرب. قالا: حدثنا أبو صفوان. قال: أخبرنا يونس. (ح) وحدثني سلمة بن شبيب. قال: حدثنا الحسن ابن أعين. قال: حدثنا معقل، والترمذي» (٣١٣٠) قال: حدثنا محمود بن غيلان. قال: حدثنا عبد الرزاق قال: أخبرنا معمر. «النسائي» (٨/٣١٢) قال: أخبرنا سويد. وقال: أنبأنا عبد الله، عن يونس. وفي الكبرى «تحفة الأشراف» (١٠/١٣٢٠٤) عن محمد بن عامر المصيصي، عن منصور بن سلمة. (ح) وعن محمد بن عبد الله بن عبد الحكم، عن شعيب بن الليث. كلاهما عن الليث عن ابن الهاد، عن عبد الوهاب بن أبي بكر. وفي (١٠/١٣٢٥٥) عن كثير بن عبيد المذحجي ومحمد بن صدقة الجبلاني. كلاهما عن محمد بن حرب. عن الزبيدي.\nسبعتهم - معمر، وصالح، وشعيب، ويونس، ومعقل بن عبد الله، وعبد الوهاب بن أبي بكر، ومحمد بن الوليد الزبيدي - عن ابن شهاب الزهري عن سعيد بن المسيب، فذكره.\nوالرواية الثانية: أخرجها أحمد (٢/٥٢٨) . ومسلم (١/١٠٨)، والنسائي في الكبرى (تحفة الأشراف) (١٠/١٤٩٦٥) عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"4","page":36},{"text":"٢٠١٢ - (م ت) جابر بن عبد الله - ﵄ -: أنَّ رسولَ الله - ﷺ- قال: «عُرِضَ عَليَّ الأنبياءُ، فإذا مُوسى ضَرْبٌ من الرجال كأنهُ من رِجَالِ شَنُوءةَ، ورأيتُ عيسى بنَ مريم، فَإِذَا أَقْرَبُ من رَأَيتُ بِهِ شَبَهًا: عُرْوَةُ بنُ مسعودٍ، ورأيتُ إبراهيم ﵇، فإذا أقْرَبُ من رأيتُ بِهِ شَبهًا صَاحِبُكُمْ - يعني نَفْسَهُ - ورأيتُ جبريلَ ﵇، فإذا أقْربُ من رأيت بِهِ شَبهًا: دِحيةُ بنُ خَليفَةَ» أخرجه مسلم، والترمذي (١) .\n_________\n(١) مسلم رقم (١٦٧) في الإيمان، باب الإسراء برسول الله ﷺ، والترمذي رقم (٣٦٥١) في المناقب، باب شبه الأنبياء ببعض الصحابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣٤) قال: ثنا يونس وحجين. و«عبد بن حميد» (١٠٤٥) قال:ثني أحمد بن يونس. و«مسلم» (١/١٠٦) قال: ثنا قتيبة بن سعيد (ح) وثنا محمد بن رمح. و«الترمذي» (٣٦٤٩) وفي الشمائل (١٣) قال: ثنا قتيبة. خمستهم (يونس وحجين، وأحمد بن يونس، وقتيبة وأبي رمح) عن الليث ابن سعد، عن أبي الزبير، فذكره.","vol":"4","page":39},{"text":"٢٠١٣ - (خ م) عبد الله بن عباس - ﵄ -: قال مجاهدٌ: سَمِعتُ ابنَ عَبَّاسٍ - وذَكَرُوا لَهُ الدَّجَّالَ: بَيْنَ عينيه كَافِرٌ، أوْ كَفر - قال: لم أسمعه قال ذلك، ولكنه قال: «أَمَّا إبراهيم: فانْظُروا إلى صَاحِبكم، وأمَّا مُوسى: فَجَعْدٌ آدَمُ، على جَمَلٍ مَخْطومٍ بِخُلْبةٍ، كأَني أَنظُرُ إِليه انْحَدَرَ من الوادي» .\nوفي رواية قال: ذكر رسولُ اللهﷺ- ليلة أُسريَ بهِ فقال: «موسى آدَمُ طُوالٌ، كأنَّهُ مِنْ رِجَالِ شَنُوءةَ، وقال: عِيسى جَعْدٌ مَربُوعٌ، وذكرَ ⦗٤٠⦘ مَالِكًا خَازِنَ النَّارِ، وذكر الدَّجَّالَ» .\nزادَ في رواية: «ورَأيتُ عيسى بنَ مريمَ مَرْبُوعَ الْخَلْقِ، إلى الحُمْرَةِ والبياض، سَبِطَ الرَّأْسِ، ورأيتُ مَالِكًا خَازِنَ النَّارِ، والدَّجَّالَ في آياتٍ أرَاهُنَّ اللهُ إيَّاهُ: ﴿فَلا تَكُنْ فِي مِريَةٍ مِنْ لِقَائِهِ﴾ [السجدة: ٢٣]» . أخرجه البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خلبة): الخلب: الليف: واحدته خلبة.\n(طوال): رجل طوال: مثل طويل.\n_________\n(١) البخاري ٦ / ٢٢٦ في بدء الخلق، باب ذكر الملائكة، وفي الأنبياء، باب قول الله تعالى: ﴿وهل أتاك حديث موسى﴾، ومسلم رقم (١٦٥) في الإيمان، باب الإسراء برسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧٦) (٢٥٠١) قال: حدثنا محمد بن أبي عدي. وفي (١/٢٧٧) (٢٥٠٢) قال: حدثنا يزيد. و«البخاري «(٢/١٧١، ٧/٢٠٨) قال: حدثنا محمد بن المثنى، قال: حدثني ابن أبي عدي. وفي (٤/١٧٠) قال: حدثني بيان بن عمرو، وقال: حدثنا النضر. و«مسلم» (١/١٠٦) قال: حدثني محمد بن المثنى، قال: حدثنا ابن أبي عدي.\nثلاثتهم (محمد بن أبي عدي، ويزيد، والنضر) عن ابن عون، عن مجاهد، فذكره.","vol":"4","page":39},{"text":"٢٠١٤ - (ت) سمرة بن جندب - ﵁ -: أنَّ رسول اللهﷺ- قال: «سَامٌ: أَبُو العرَبِ، ويَافِثُ: أبُو الرُّوم، وحَامٌ: أَبُو الحَبَشِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٢٩) في تفسير سورة (ص)، ورقم (٣٩٢٧) في المناقب، باب فضل العرب، ورواه أيضًا أحمد في \" المسند \" ٥ / ٩ و١٠ من حديث الحسن البصري عن سمرة، وفيه عنعنة الحسن البصري، وفي سماع الحسن من سمرة كلام، وقد حسنه الترمذي، ورواه أيضًا أبو يعلى وابن المنذر والطبراني والحاكم وصححه، وقال المناوي في \" فيض القدير \": قال الزين العراقي في \" القرب في محبة العرب \" هذا حديث حسن، قال الديلمي: وفي الباب عن عمران بن حصين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم برقم (٧٨١) .","vol":"4","page":40},{"text":"٢٠١٥ - (م) أبو هريرة - ﵁ -: أنَّ رسول اللهﷺ- قال: «كانَ زَكَرِيَّا نَجَّارًا» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣٧٩) في الفضائل، باب من فضائل زكريا ﵇، قال النووي في \" شرح مسلم \": وفيه جواز الصنائع، وأن النجارة لا تسقط المروءة، وأنها صنعة فاضلة، وفيه فضيلة لزكريا ﵊، فإنه كان صانعًا يأكل من كسبه، وقد ثبت قوله ﷺ: \" أفضل ما أكل الرجل من كسبه، وأن نبي الله داود كان يأكل من عمل يده \"، قال: وفي زكريا خمس لغات: المد، والقصر، وزكري بالتشديد والتخفيف، وزكر كعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٦) قال: حدثنا يزيد. وفي (٢/٤٠٥) قال:حدثنا عفان. وفي (٢/٤٨٥) قال: حدثنا عبد الرحمن. و«مسلم» (٧/١٠٣) قال: حدثنا هداب بن خالد. و«ابن ماجة» (٢١٥٠) قال: حدثنا محمد بن يحيى قال: حدثنا محمد بن عبد الله الخزاعي والحجاج والهيثم بن جميل.\nسبعتهم - يزيد، وعفان، وعبد الرحمن،وهداب، ومحمد بن عبد الله، والحجاج بن المنهال،والهيثم - عن حماد بن سلمة، عن ثابت، عن أبي رافع، فذكره.","vol":"4","page":41},{"text":"<span data-type=\"title\" id=toc-435>الكتاب الرابع: في الخلافة والإمارة</span>، وفيه بابان\n<span data-type=\"title\" id=toc-436>الباب الأول: في أحكامها</span>، وفيه سبعة فصول\n<span data-type=\"title\" id=toc-437>الفصل الأول: في الأئمة من قريش</span>\n٢٠١٦ - (م) جابر بن عبد الله - ﵄ -: أنَّ رسولَ اللهﷺ- قال: «النَّاسُ تَبَعٌ لِقُرَيشٍ في الْخَيرِ والشَّرِّ» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٨١٩) في الإمارة، باب الناس تبع لقريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن جابر أبو سفيان أخرجه أحمد (٣/٣٣١) قال: حدثنا أبو أحمد. وفي (٣/٣٧٩) قال: حدثنا الفضل بن دكين، وأبو أحمد.\nكلاهما -أبو أحمد، والفضل - قالا: حدثنا سفيان، عن الأعمش، عن أبي سفيان،فذكره.\n-ورواه عن جابر أبو الزبير - واللفظ له: أخرجه أحمد (٣/٣٨٣) . و«مسلم» (٦/٢) قال: حدثني يحيى ابن حبيب الحارثي.\nكلاهما - أحمد، والحارثي - قالا: حدثنا روح، قال: حدثنا ابن جريج قال:حدثني أبو الزبير، فذكره","vol":"4","page":42},{"text":"٢٠١٧ - (خ م) أبو هريرة - ﵁ -: أنَّ رَسولَ اللهﷺ- قال: «النَّاسُ تَبَعٌ لِقُرَيشٍ فِي هَذَا الشَّأنِ، مُسْلِمُهُم تَبَعٌ لِمُسْلِمِهِمْ، وكافِرُهُمْ تَبَعٌ لكافِرهم، الناسُ معادِنُ، خِيارُهُمْ في الجَاهِلِيَّةِ خِيَارُهم في الإسلام، إذا ⦗٤٣⦘ فَقُهُوا، تَجِدُونَ مِنْ خَيْرِ النَّاسِ، أَشَدَّ النَّاسِ كَرَاهِيَة لهذَا الشَّأنِ حَتى يَقَعَ فيه» أخرجه البخاري، ومسلم (١) .\n_________\n(١) البخاري ٦ / ٣٨٥ في الأنبياء، باب المناقب، ومسلم رقم (١٨١٨) في الإمارة، باب الناس تبع لقريش، وأخرجه أيضًا أحمد في \" المسند \" ٢ / ٢٤٣ و٢٦١ و٣٩٥ و٤٣٣، وانظر \" فتح الباري \" للحافظ ابن حجر ١٣ / ١٠١ - ١٠٧ في الأحكام، باب الأمراء من قريش، و\" شرح مسلم \" للنووي ٢ / ١١٩ في الإمارة، باب الناس تبع لقريش، وانظر أيضًا \" الفتح \" ٦ / ٣٨٨ في تعريف قريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩) (٤٨٣٢) قال: حدثنا معاذ. وفي (٢/٩٣) (٥٦٧٧) قال: حدثنا أبو النضر. وفي (٢/١٢٨) (٦١٢١) قال: حدثنا محمد بن يزيد. و«البخاري (٤/٢١٨) قال: حدثنا أبو الوليد. وفي (٩/٧٨) قال: حدثنا أحمد بن يونس. و«مسلم» (٦/٢) قال: حدثنا أحمد بن عبد الله بن يونس.\nخمستهم - معاذ، وأبو النضر، ومحمد بن يزيد، وأبو الوليد، وأحمد بن يونس - عن عاصم بن محمد ابن زيد بن عبد الله بن عمر بن الخطاب، قال: سمعت أبي، فذكره.","vol":"4","page":42},{"text":"٢٠١٨ - (خ م) عبد الله بن عمر - ﵄ -: قال: قال رسول اللهﷺ-: «لا يَزَالُ هذا الأمر في قُريشٍ ما بقيَ منهم اثنانِ» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) البخاري ٦ / ٣٨٩ في الأنبياء، باب مناقب قريش، وفي الأحكام، باب الأمراء من قريش.","vol":"4","page":43},{"text":"٢٠١٩ - (خ) محمد بن شهاب الزهري - ﵀ -: قال: كان مُحمدُ بنُ جُبَيْر بنِ مُطعِم يُحَدِّثُ: أَنَّهُ بَلَغَ مُعَاويَةَ وهو عندَه فِي وَفْدٍ من قُرَيشٍ أَنَّ عَبدَ الله بنَ عَمْرو بن العاص يُحَدِّثُ: «أَنَّهُ سَيَكُونُ مَلِكٌ من قَحطانَ» فَغَضِبَ مُعَاويةُ، فقام، فَأثنى على الله بما هو أهله، ثم قال: أَمَّا بعدُ، فَإِنَّهُ بلغني: أَنَّ رِجَالًا منكم يتحدَّثونَ أحَادِيثَ لَيسَتْ فِي كِتَاب الله، ولا تُؤثَرُ عن رسولِ اللهﷺ- فَأُولَئِكَ جُهَّالُكمْ، فَإِيَّاكُم والأمَانِيَّ التي تُضِلُّ أَهلَها، فَإِني سَمِعْتُ رسولَ اللهﷺ- يقول: «إِنَّ هَذَا الأمْرَ في قُرَيشٍ، لا يُعَاديهِم أَحَدٌ إِلا كَبَّهُ اللهُ على وَجْهِهِ مَا أَقَامُوا الدِّينَ» . أخرجه البخاري (١) .\n_________\n(١) ٦ / ٣٨٩ في الأنبياء، باب مناقب قريش، وفي الأحكام، باب الأمراء من قريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٩٤) قال: حدثنا بشر بن شعيب بن أبي حمزة. و«الدرامي» ٢٥٢٤ قال: أخبرنا الحكم بن نافع. و«البخاري» (٤/٧٧،٩،٢١٧) قال: حدثنا أبو اليمان. و«النسائي» في الكبرى (الورقة ١١٧ب) قال: أخبرنا محمد بن خالد، قال: حدثنا بشر بن شعيب.\nكلاهما - بشر، والحكم بن نافع أبو اليمان - عن شعيب بن أبي حمزة عن الزهري،قال: كان محمد ابن جبير بن مطعم يحدث، فذكره.","vol":"4","page":43},{"text":"٢٠٢٠ - (ت) حبيب بن الزبير - ﵀ -: قال: سَمِعْتُ عبدَ الله بن أبي الهذيل يقول: كان نَاسٌ من ربيعة عند عمرو بن العاص، فقال رجلٌ من بكر بن وائِلٍ: لَتَنْتَهِيَنَّ قُريشٌ، أو لَيَجْعَلَنَّ اللهُ هَذا الأمرَ في جُمْهُورٍ من العَرَبِ غَيْرِهم، فقال عَمْرو بن العاص: كَذَبتَ، سمعتُ رسولَ اللهﷺ- يقول: «قُرَيشٌ وُلاةُ النَّاس في الْخَيْرِ والشَّرِّ إلى يَومِ القيامَةِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٢٨) في الفتن، باب ما جاء أن الخلفاء من قريش إلى أن تقوم الساعة، وإسناده صحيح، وفي الباب عن ابن عمر وابن مسعود وجابر، وما جاء في المطبوع تعليقًا على هذا الحديث: رواه الترمذي وقال: حسن غريب، لا نعرفه إلا من حديث سعيد بن جمهان، خطأ، وإنما هو عند الترمذي عقب الحديث الآتي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٢٠٣) قال: حدثنا محمد بن جعفر. و«الترمذي» (٢٢٢٧) قال: حدثنا حسين بن محمد البصري، قال: حدثنا خالد بن الحارث.\nكلاهما (ابن جعفر، وخالد) قالا: حدثنا شعبة، عن حبيب بن الزبير قال: سمعت عبد الله بن أبي الهذيل، فذكره.","vol":"4","page":44},{"text":"٢٠٢١ - (ت د) سفينة (١) - ﵁ -: قال: قال رسول الله - ﷺ-: «الخِلافَةُ فِي أمَّتي ثَلاثُون سَنة، ثُمَّ مُلْكُ بعد ذلك» - قال سَعيدُ بن جُمهان - ثُمَّ قال: أمْسِكْ (٢): خِلافَةَ أبي بَكْرٍ، وخلافَةَ عمر، وخِلافَةَ عثمان، ثم قال: أمْسكْ خِلافَةَ عَلي، فَوَجدْنَاهَا ثلاثين سنة، قال سعيدٌ: فقلتُ له: إنَّ بني أُمَيَّةَ يَزعُمُونَ: أنَّ الخِلافةَ فيهم؟ قال: كَذَبُوا بَنُو الزَّرقاء، بَلْ هُمْ مُلُوكٌ مِن شَرِّ المُلوك. هذه رواية الترمذي. ⦗٤٥⦘\nوفي رواية أبي داود قال: قال رسولُ الله - ﷺ-: «خِلافَةُ النبُوَّةِ ثَلاثُونَ سَنَة، ثُمَّ يُؤتي اللهُ المُلكَ مَنْ يَشَاء» . قال سعيدٌ: قال لي سَفِينَةُ: أمْسِكْ: أبو بكر سنتين، وعمرُ عشرًا، وعثمان اثْنَتي عشرة، وعليّ ستًّا، كذا قال سعيد: قلتُ لِسَفِينةَ: إِنَّ هؤلاء يَزعمونَ أَنَّ عَلِيًّا لَمْ يَكُنْ بِخَلِيفةٍ؟ قال: كَذَبَتْ أَسْتَاهُ بَني الزَّرقَاء. يعني: بَني مَروَانَ (٣) .\n_________\n(١) هو مولى رسول الله ﷺ، وقيل: هو مولى أم سلمة ﵂، وسفينة: لقب، واسمه مهران، وقيل: رومان، وقيل: نجران، وقيل غير ذلك.\n(٢) أي: عد واحسب.\n(٣) الترمذي رقم (٢٢٢٧) في الفتن، باب ما جاء في الخلافة، وأبو داود رقم (٤٦٤٦) و(٤٦٤٧) في السنة، باب في الخلفاء، وإسناده حسن، قال الحافظ في \" الفتح \": أخرجه أصحاب السنن، وصححه ابن حبان، وقال الترمذي: وفي الباب عن عمر وعلي قالا: لم يعهد النبي ﷺ في الخلافة شيئًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٢٢٠) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة. (ح) وعبد الصمد، قال حدثنا حماد بن سلمة. وفي (٥/٢٢١) قال: حدثنا زيد بن الحباب، قال حدثني حماد (يعني ابن سلمة) . وفيه (٥/٢٢١) قال: حدثنا أبو النضر، قال: حدثنا حشرج بن نباتة العبسي كوفي. و«أبو داود» (٤٦٤٦) قال: حدثنا سوار بن عبد الله، قال: حدثنا عبد الوراث بن سعيد. وفي (٤٦٤٧) قال: حدثنا عمرو بن عون، قال: حدثنا هشيم، عن العوام بن حوشب. و«الترمذي» (٢٢٢٦) قال: حدثنا أحمد بن منيع، قال: حدثنا سريج بن النعمان، قال: حدثنا حشرج بن نباة و«النسائي» في فضائل الصحابة (٥٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يزيد، قال: أخبرنا العوام.\nأربعتهم -حماد بن سلمة، وحشرج، وعبد الوارث، والعوام - عن سعيد بن جمهان، فذكره.\nقلت: سعيد بن جمهان، قال الذهبي. صدوق وسط. الكاشف (١/٣٥٧) (١٨٨١) .","vol":"4","page":44},{"text":"٢٠٢٢ - (خ م ت د) جابر بن سمرة - ﵁ -: قال: سمعتُ النبيَّ - ﷺ- يقول: «يكونُ بَعدي اثْنا عشر أمِيرًا، فقال كَلمة لَم أسْمَعها، فقال أبي: إِنَّهُ قال: كُلُّهُمْ من قُرَيشٍ» .\nوفي رواية قال: «لا يَزالُ أمْرُ النَّاسِ مَاضِيًا مَا وَلِيَهُمْ اثْنا عشر رَجُلًا، ثُمَّ تَكلَّمَ النبيُّ - ﷺ- بكلمةٍ خَفِيَتْ عَليَّ، فَسَألتُ أبي: مَاذا قال رسولُ الله - ﷺ-؟ فقال: قال: كُلُّهمْ من قريش» هذه رواية البخاري، ومسلم.\nوفي أخرى لمسلم قال: انطلقتُ إلى رسولِ الله -ﷺ- وَمَعي أبي، فَسَمِعتُهُ يقولُ: «لا يَزَالُ هذا الدِّينُ عزيزًا مَنِيعًا إلى اثْني عَشَر خليفة» . فقال ⦗٤٦⦘ كلمة أصمَّنِيها النَّاسُ (١)، فقلتُ لأبي: ما قال؟ قال: «كُلُّهم من قريشٍ» .\nوفي أخرى له قال: دَخَلْتُ مع أبي على النبيِّ - ﷺ- فَسَمِعْتُهُ يقول: «إِنَّ هَذَا الأمرَ لا يَنْقَضِي حتى يَمْضِيَ فِيهِ اثنا عَشرَ خَليفة» قال: ثُمَّ تَكَلَّمَ بكلامٍ خَفِيَ عَليَّ، فقلت لأبي: ما قال؟ قال: «كُلُّهم من قريش (٢)» . ⦗٤٧⦘\nوفي أخرى: «لا يَزَالُ الإسلام عزيزًا إلى اثْني عشرَ خَليفة - ثم ذكر مثله» .\nوفي رواية الترمذي قال: قال النبيﷺ-: «يَكُونُ من بعدي اثنا عَشَرَ أمِيرًا» قال: ثم تَكلم بشيءٍ لم أفْهَمْهُ، فَسألتُ الذي يَليني، فقال: «كُلُّهم من قُرَيشٍ» .\nوفي رواية أبي داود قال: سَمِعتُ رسولَ اللهﷺ- يقول: «لا يَزَالُ هذا الدِّينُ قَائِمًا حتَى يكونَ عليكم اثْنا عَشرَ خليفة، كلُّهُمْ تَجْتَمِعُ عليه الأُمَّةُ» فَسَمِعتُ كلامًا من النبيﷺ- لم أفْهمْهُ، فقلتُ لأبي: ما يقول؟ قال: «كلُّهم من قُرَيش» .\nوفي أخرى قال: «لا يَزَالُ هذا الدِّينُ عَزِيزًا إلى اثني عَشَرَ خليفة» قال: فَكَبَّرَ الناسُ وضَجُّوا، ثُمَّ قال كَلِمة خفيفَة ... وذكر الحديث» .\nوفي أخرى بهذا الحديث: وزاد: «فَلَمَّا رَجَعَ إلى مَنْزِلِهِ أَتَتْهُ قُريشٌ فقالوا: ثُمَّ يَكُونُ ماذا؟ قال: «ثم يكونُ الهَرْجُ» (٣) .\n_________\n(١) في مسلم المطبوع: صمنيها. قال النووي في \" شرح مسلم \": هو بفتح الصاد وتشديد الميم المفتوحة أي: أصموني عنها فلم أسمعها لكثرة الكلام، ووقع في بعض النسخ \" صمتنيها الناس \" أي: أسكتوني عن السؤال عنها.\n(٢) قال النووي في \" شرح مسلم \": قال القاضي: قد توجه هنا سؤالان.\nأحدهما: أنه قد جاء في الحديث الآخر: \" الخلافة بعدي ثلاثون سنة، ثم تكون ملكًا \" وهذا مخالف لحديث الاثني عشر خليفة، فإنه لم يكن في ثلاثين سنة إلا الخلفاء الراشدون الأربعة، والأشهر التي بويع فيها الحسن بن علي؟ . قال: والجواب عن هذا: أن المراد في حديث \" الخلافة ثلاثون سنة \" خلافة النبوة وقد جاء مفسرًا في بعض الروايات: \" خلافة النبوة بعدي ثلاثون سنة، ثم تكون ملكًا \" ولم يشترط هذا في الاثني عشر.\nالسؤال الثاني: أنه قد ولي أكثر من هذا العدد.\nقال: وهذا اعتراض باطل، لأنه ﷺ لم يقل: لايلي إلا اثني عشر خليفة، وإنما قال: \" يلي \" فقد ولي هذا العدد، ولا يضر كونه وجد بعدهم غيرهم، هذا إن جعل المراد باللفظ: كل وال، ويحتمل أن يكون المراد: مستحقي الخلافة العادلين، وقد مضى منهم من علم، ولابد من تمام هذا العدد قبل قيام الساعة، قال: وقيل: إن معناه: أنهم يكونون في عصر واحد، يتبع كل واحد منهم طائفة، قال القاضي: ولا يبعد أن يكون هذا، وقد وجد إذا تتبعت التواريخ، فقد كان في الاندلس وحدها منهم في عصر واحد - بعد أربعمائة وثلاثين سنة - ثلاثة، كلهم يدعيها ويلقب بها، وكان حينئذ في مصر آخر، وكان خليفة الجماعة، الخليفة العباسي ببغداد، سوى من كان يدعي ذلك في ذلك الوقت في أقطار الأرض، قال: ويعضد هذا التأويل: قوله في كتاب مسلم بعد هذا: \" سيكون خلفاء فيكثرون، قالوا: فما تأمرنا؟ قال: فوا ببيعة الأول فالأول \"، قال: ويحتمل أن المراد: من يعز الإسلام في زمنه، ويجتمع المسلمون عليه، كما جاء في \" سنن أبي داود \": \" كلهم تجتمع عليه الأمة \" وهذا قد وجد قبل ⦗٤٧⦘ اضطراب أمر بني أمية واختلافهم في زمن يزيد بن الوليد، وخرج إليهم بنو العباس، ويحتمل أوجهًا أخر، والله أعلم بمراد نبيه ﷺ.\n(٣) البخاري ١٣ / ١٨١ في الأحكام، باب في الاستخلاف، ومسلم رقم (١٨٢١) في الإمارة، باب الناس تبع لقريش، والترمذي رقم (٢٢٢٤) في الفتن، باب ما جاء في الخلفاء، وأخرجه أيضًا أحمد في \" المسند \" ٥ / ٨٧ و٩٠ و٩٢ و٩٥ و٩٧ و٩٩ و١٠١ و١٠٧ و١٠٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١-أخرجه أحمد (٥/٨٨، ٨٧) قال: حدثنا حماد بن أسامة، وفي (٥ و٨٧ و٩٠) قال: حدثنا ابن نمير. وفي (٥/٩٣/و٩٦) قال: حدثنا يونس بن محمد قال: حدثنا حماد (يعني ابن زيد) . و«عبد الله بن أحمد» (٥/٩٦) قال: حدثني خلف بن هشام البزار المقرئ، قال: حدثنا حماد بن زيد. وفي (٥/٩٩) قال: حدثني أبو الربيع الزهراني سليمان بن داود، وعبيد الله بن عمر القواريري، ومحمد بن أبي بكر المقدمي. قالوا: حدثنا حماد بن زيد. وفي (٥/٩٩) قال: حدثني سعيد بن يحيى بن سعيد الأموي قال: حدثني أبي. أربعتهم -حماد بن أسامة، وابن نمير، وحماد بن زيد، ويحيى بن سعيد - قالوا حدثنا مجالد بن سعيد.\n٢-وأخرجه أحمد (٥/٩٣) قال: حدثنا عبد الصمد، قال: حدثنا أبي. وفي (٥/١٠٦) قال: حدثنا مؤمل بن إسماعيل، قال: حدثنا حماد بن سلمة. و«مسلم» (٦/٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية. و«أبو داود» (٤٢٨٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. و«عبد الله بن أحمد» (٥/٩٨) قال: حدثني محمد بن أبي بكر بن علي المقدمي، قال: حدثنا زهير بن إسحاق. خمستهم - عبد الوارث، وابن سلمة، وأبو معاوية، ووهيب، وزهير - عن داود بن أبي هند.\n٣- وأخرجه أحمد (٥/١٠١) قال: حدثنا إسماعيل بن إبراهيم.، و«مسلم» (٦/٣) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا يزيد بن زريع. (ح) وحدثنا أحمد بن عثمان النوفلي، قال: حدثنا أزهر. و«عبد الله بن أحمد» (٥/٩٨) قال: حدثنا محمد بن أبي بكر بن علي المقدمي، قال: حدثنا يزيد بن زريع. وفي (٥/٩٩) قال: حدثنا عبيد الله القواريري، قال: حدثنا سليم بن أخضر. أربعتهم - إسماعيل، ويزيد، وأزهر، وسليم - عن ابن عون.\nثلاثتهم - مجالد، وداود، وابن عون - عن عامر الشعبي، فذكره.\n- ورواه سماك بن حرب، قال سمعت جابر بن سمرة. أخرجه أحمد (٥/٩٠، ٩٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة وفي (٥/٩٠، ١٠٠، ١٠٦) قال: حدثنا بهز بن أسد، قال: حدثنا حماد بن سلمة وفي (٥/٩٢) قال: حدثنا أبو كامل، قال: حدثنا زهير. (٥/٤) قال: حدثنا حسن، قال: حدثنا زهير. وفي (٥/١٠٨) قال: حدثنا عمر بن عبيد أبو حفص. و«مسلم» (٦/٣) قال: حدثنا قتيبة ابن سعيد، قال: حدثنا أبو عوانة. (ح) وحدثنا هداب بن خالد الأزدي، قال حدثنا حماد بن سلمة. «الترمذي» (٢٢٢٣) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا عمر بن عبيد الطنافسي. و«عبد الله بن أحمد» (٥/٩٩) قال: حدثني سريج بن يونس. عن عمر بن عبيد.\nخمستهم (شعبة، وحماد، وزهير، عمر، وأبو عوانة) عن سماك بن حرب، فذكره.\nورواه عن الأسود بن سعيد الهمداني، عن جابر بن سمرة: أخرجه أحمد (٥/٩٢): قال حدثنا هشام. و«أبو داود» (٤٢٨١) قال: حدثنا ابن نفيل.\nكلاهما (هاشم، وابن نفيل) قالا: حدثنا زهير، قال: حدثنا زياد بن خيثمة، عن الأسود بن سعيد. فذكره.\n- ورواه عبد الملك بن عمير. قال: سمعت جابر بن سمرة:\n١- أخرجه أحمد (٥/٩٢) . و«البخاري» (٩/١٠١) قال: حدثني محمد بن المثنى. كلاهما (أحمد، وابن المثني) قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\n٢- وأخرجه أحمد (٥/١٠٧، ٩٧) قال: حدثنا عبد الرحمن بن مهدي. وفي (٥/١٠١، ٩٧)، و«مسلم» (٦/٣) قال: حدثنا ابن أبي عمر. ثلاثتهم (عبد الرحمن، وأحمد، وابن أبي عمر) عن سفيان.\n٣-وأخرجه عبد الله بن أحمد (٥/٩٨) قال: حدثنا أبو جعفر محمد بن عبد الله الرزي قال: حدثنا أبو عبد الصمد العمي.\nثلاثتهم - شعبة، وسفيان، وأبو عبد الصمد - عن عبد الملك بن عمير، فذكره.\nورواه أبو خالد الوالبي. عن جابر بن سمرة وأخرجه أحمد (٥/١٠٧) قال: حدثنا وكيع عن فطر، عن أبي خالد الوالبي، فذكره. ورواه حصين. عن جابر بن سمرة: أخرجه مسلم (٦/٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا جرير. (ح) وحدثنا رفاعة بن الهيثم الواسطي، قال: حدثنا خالد (يعني ابن عبد الله الطحان) كلاهما جرير، وخالد) عن حصين، فذكره.\n- ورواه عن أبي خالد، عن خالد بن سمرة: وأخرجه أبو داود (٤٢٧٩) قال: حدثنا عمرو بن عثمان، قال: حدثنا مروان بن معاوية عن إسماعيل، (يعني ابن أبي خالد) عن أبيه، فذكره.\n- ورواه أبو بكر بن أبي موسى، عن جابر بن سمرة: وأخرجه الترمذي (٢٢٢٣) قال: حدثنا أبو كريب، قال: حدثنا عمر بن عبيد، عن أبيه، عن أبي بكر أبي موسى، فذكره.","vol":"4","page":45},{"text":"<span data-type=\"title\" id=toc-438>الفصل الثاني: فيمن تصح إمامته وإمارته</span>\n٢٠٢٣ - (م) أبو سعيد الخدري - ﵁ -: قال: قال رسول الله -ﷺ-: «إذا بُوِيعَ لِخَلِيفَتَيْن فَاقْتُلُوا الآخِرَ منهما» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٨٥٣) في الإمارة، باب إذا بويع لخليفتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/٢٣) قال: حدثني وهب بن بقية الواسطي،قال ثنا خالد بن عبد الله ابن، عن الجريري، عن أبي تضرة، فذكره.","vol":"4","page":48},{"text":"٢٠٢٤ - (م) عرفجة بن شريح (١) - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَن أَتَاكُمْ وأَمرُكم جَمِيعٌ على رجل واحدٍ يريدُ أنْ يَشُقَّ عصَاكُمْ، أو يُفَرِّقَ جَمَاعَتَكم، فَاقتُلُوهُ» . أخرجه مسلم (٢) .\n_________\n(١) هو عرفجة بن شريح الأشجعي الكندي، له صحبة.\n(٢) رقم (١٨٥٢) في الإمارة، باب حكم من فرق أمر المسلمين وهو مجتمع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه زياد بن علاقة، قال:سمعت عرفجة: أخرجه أحمد (٤/٢٦١) قال:حدثنا يحيى، عن شعبة. (ح) وحدثنا هاشم بن القاسم، قال: حدثنا شعبة. وفي (٤/٣٤١) قال: حدثنا أبو النضر، قال: حدثنا شيبان. وفي (٤/٣٤١و٥/٢٣) قال: حدثنا محمد بن جعفر، قال:حدثنا شعبة. و«مسلم» (٦/٢٢) قال:حدثني أبو بكر بن نافع، ومحمد بن بشار. قال: ابن نافع: حدثنا غندر. وقال بن بشار: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ـح) وحدثنا أحمد بن خراش، قال: حدثنا حبان قال: حدثنا أبو عوانة (ح) وحدثني القاسم بن زكريا،قال: حدثنا عبيد الله بن موسى، عن شيبان. وفي (٦/٢٣) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا المصعب بن المقدام الخثعمي، قال: حدثنا إسرائيل. (ح) وحدثني حجاج، قال: حدثنا عارم بن الفضل، قال: حدثنا حماد بن زيد، قال: حدثنا عبد الله بن المختار،ورجل سماه. و«أبو داود» (٤٧٦٢) قال:حدثنا مسدد، قال: حدثنا يحيى، عن شعبة. و«النسائي» (٧/٩٢) قال:أخبرني أحمد بن يحيى الصوفي، قال: حدثنا أبو نعيم، قال: حدثنا يزيد بن مردانبة. وفي (٧/٩٣) قال:أخبرنا أبو علي محمد بن علي المروزي، قال: حدثنا عبد الله بن عثمان،عن أبي حمزة (ح) وأخبرنا عمرو بن علي،، قال:حدثنا يحيى،قال: حدثنا شعبة.\nسبعتهم - شعبة، وشيبان، وأبو عوانة وإسرائيل وعبد الله بن المختار ويزيد بن مردانبة وأبو حمزة السكري - عن زياد بن علاقة، فذكره\n(*) في رواية شيبان «عرفجة بن شريح الأسلمي» .وفي رواية يزيد بن مردانبة: «عرفجة بن صريح الأشجعي» .وفي رواية أبي حمزة: «عرفجة بن شريح» .\nورواه أبو يعفور، عن عرفجة واللفظ له: أخرجه مسلم (٦/٢٣) قال: حدثني عثمان بن أبي شيبة قال: حدثنا يونس بن أبي يعفور عن أبيه، فذكره.","vol":"4","page":48},{"text":"٢٠٢٥ - (خ م) أبو هريرة - ﵁ -: قال: قال رسولُ اللهﷺ-: «كانت بَنُو إِسْرَائيلَ تَسُوسُهُمُ الأنْبيَاءُ (١)، كُلما هَلَكَ نَبيٌّ خَلَفَهُ نَبيٌّ، وَإِنَّهُ لا نَبيَّ بعدي، وسيكون بعدي خُلَفَاءُ فَيَكْثُرُونَ، قالوا: فما ⦗٤٩⦘ تَأْمُرُنا؟ قال: أَوْفُوا بِبَيعَةِ الأول، ثم أعطوهُمْ حَقَّهم، واسأَلوا الله الذي لكم، فَإنَّ الله سَائِلُهُمْ عَمَّا اسْتَرعَاهُمْ» . أخرجه البخاري، ومسلم (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": أي أنهم كانوا إذا ظهر فيهم فساد بعث الله لهم نبيًا يقيم لهم أمرهم ويزيل ما غيروا من أحكام التوارة، وفيه إشارة إلى أنه لابد للرعية من قائم بأمورها يحملها على الطريق الحسنة وينصف الظالم من المظلوم.\n(٢) البخاري ٦ / ٣٦٠ في الأنبياء، باب ذكر بني إسرائيل، ومسلم رقم (١٨٤٢) في الإمارة، باب وجوب الوفاء ببيعة الخلفاء الأول فالأول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، و«البخاري» (٤/٢٠٦) قال: حدثني محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. و«مسلم» (٦/١٧) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثنا أبو بكر بن أبي شيبة، وعبد الله بن براد الأشعري. قالا: حدثنا عبد الله بن إدريس، عن الحسن ابن فرات. و«ابن ماجة» (٢٨٧١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن إدريس، عن حسن بن فرات.\nكلاهما -شعبة، والحسن بن فرات - عن فرات القزاز. قال: سمعت أبا حازم، فذكره.","vol":"4","page":48},{"text":"٢٠٢٦ - (د) أنس بن مالك - ﵁ -: «أنَّ رسولَ الله - ﷺ- استَخْلَفَ ابْنَ أمِّ مكتوم على المدينة مرتين» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٣١) في الخراج والإمارة، باب في الضرير يولى، وإسناده حسن، وفيه دليل على أن إمامة الضرير غير مكروهة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٢٩٣١) قال: حدثنا محمد بن عبد الله المخرمي، ثنا عبد الرحمن بن مهدي، ثنا عمران القطان،عن قتادة، فذكره. قلت: عمران القطان، صدوق يهم.","vol":"4","page":49},{"text":"٢٠٢٧ - (خ ت س) أبو بكرة - ﵁ -: قال: لقد نَفَعَني الله بكلمة سمعتُها من رسولِ الله - ﷺ- أيامَ الجَملِ، بَعدَمَا كِدْتُ أَنْ أَلحقَ بأصحاب الجملِ فَأُقَاتِلَ معهم، قال: لَمَّا بَلَغَ رسولَ الله - ﷺ- أنَّ أهلَ فَارِسَ مَلَّكُوا عليهم بنْتَ كِسرَى، قال: «لَنْ يُفْلِحَ قَومٌ وَلَّوْا أمْرَهُمْ امْرَأة» . هذه رواية البخاري.\nوفي رواية الترمذي قال: «عَصَمَني الله - ﷿ - بشيء سمعتُه من رسولِ الله - ﷺ-: لمَّا هَلَكَ كِسْرى قال: «مَنِ استَخْلَفُوا؟» قالوا: ابنَتهُ، فقال النبيُّ - ﷺ-: «لَنْ يُفْلِحَ قَومٌ وَلَّوْا أَمْرَهُمْ امْرأة» فَلَمَّا قَدِمَتْ عَائِشَةُ - يعني البصرة - ذكرتُ قَولَ رسولِ الله - ﷺ-، فَعَصَمني اللهُ بِهِ» . ⦗٥٠⦘\nوفي رواية النسائي مثل الترمذي إلى قوله: «وَلَّوا أمْرَهُم امرأة» (١) .\n_________\n(١) البخاري ١٣ / ٤٥ و٤٦ في الفتن، باب الفتنة التي تموج كموج البحر، وفي المغازي، باب كتاب النبي ﷺ إلى كسرى وقيصر، والترمذي رقم (٢٢٦٣) في الفتن، باب لن يفلح قوم ولوا أمرهم امرأة، والنسائي ٨ / ٢٢٧ في القضاة، باب النهي عن استعمال النساء في الحكم، وأخرجه أيضًا أحمد في \" المسند \" ٥ / ٣٨ و٤٣ و٤٧ و٥١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٣) قال: حدثنا أسود بن عامر، قال: حدثنا حماد بن سلمة، عن حميد. وفي (٥ /٤٧) قال: حدثنا يزيد بن هارون، قال: حدثنا مبارك بن فضالة. وفي (٥ /٥١) قال: حدثنا عفان، قال: حدثنا مبارك. و«البخاري» (٦/٩، ١٠/٧٠) قال: حدثنا عثمان بن الهيثم، قال: حدثنا عوف. و«الترمذي «(٢٢٦٢) قال: حدثنا محمد بن المثنى، قال: حدثنا خالد بن الحارث، قال: حدثنا حميد الطويل. و«النسائي» (٨/٢٢٧) قال: أخبرنا محمد بن المثنى، قال: حدثنا خالد بن الحارث، قال: حدثنا حميد. ثلاثتهم (حميد الطويل، ومبارك وعوف) عن الحسن، فذكره.\n- ورواه عبد الرحمن الجوشن عن أبي بكرة. أخرجه أحمد (٥/٣٨) قال: حدثنا يحيى. وفي (٥/ ٤٧) قال: حدثنا محمد بن بكر. وفي (٥/٤٧) قال: حدثنا يزيد بن هارون.\nثلاثتهم (يحيى، ومحمد بن بكر، ويزيد) عن عيينة، عن أبيه، فذكره.\n-ورواه عبد الرحمن بن أبي بكرة عن أبيه:\nأخرجه أحمد (٥/٥٠) قال أبو عبد الرحمن عبد الله بن أحمد: وجدت هذه الأحاديث في كتاب أبي بخط يده حدثنا هوذة بن خليفة قال: حدثنا حماد بن سلمة، عن علي بن زيد، عن عبد الرحمن بن أبي بكرة، فذكره.","vol":"4","page":49},{"text":"<span data-type=\"title\" id=toc-439>الفصل الثالث: فيما يجب على الإمام والأمير</span>\n٢٠٢٨ - (خ م ت د) عبد الله بن عمر - ﵄ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «كُلُّكُمْ رَاعٍ، وَمَسؤْولٌ عن رَعِيَّتِهِ، فالإمامُ رَاعٍ، ومَسْؤولٌ عَن رَعِيَّتِهِ، والرجلُ رَاعٍ في أهله، وهو مَسؤولٌ عن رَعِيَّتِهِ، والمرأَةُ في بَيْتِ زَوجِها رَاعيةٌ، وهي مَسؤولَةٌ عن رَعيَّتِها، والخادم في مال سيده راع، وهو مسؤول عن رَعِيَّتِهِ» قال: فَسمِعتُ هؤلاءِ من النبي - ﷺ-، وأحسِبُ النبيَّ - ﷺ- قال: «والرجلُ في مالِ أبيهِ راعٍ، ومَسْؤولٌ عن رعيَّتِهِ، فَكُلُّكُمْ رَاعٍ، وكُلُّكُم مَسؤولٌ عن رعيَّتِهِ» .\nوفي رواية مثله إلا قَوْلَهُ: «والرجلُ فِي مَالِ أبيهِ» .\nوفي أخرى: «والعبدُ رَاعٍ في مَالِ سَيِّدِهِ، وهو مسؤولٌ» . ⦗٥١⦘ هذه رواية البخاري، ومسلم.\nوفي أخرى للبخاري قال: «ألا كُلُّكُمْ راعٍ، وكُلُّكُمْ مَسؤولٌ عن رَعِيَّتِهِ، الأمِيرُ الذي على النَّاسِ، والرجلُ على أَهل بيتِهِ، وهو مَسؤولٌ عن رَعِيَّتِهِ، والمرأةُ رَاعِيَةٌ على أَهْلِ بَيْتِ زوجها، وولدِهِ، وهي مسؤولَةٌ عنهم، وَعَبدُ الرَّجل راعٍ على مال سيِّدِهِ، وهو مَسْؤولٌ عنه، ألا كُلُّكُمْ رَاعٍ، وكُلُّكُمْ مَسؤولٌ عن رَعِيَّتِهِ» . وأخرج الترمذي، وأبو داود الرواية الأخيرة التي للبخاري (١) .\n_________\n(١) البخاري ١٣ / ١٠٠ في الأحكام، في فاتحته، وفي الجمعة، باب في القرى والمدن، وفي الاستقراض، باب العبد راع في مال سيده، وفي العتق، باب كراهية التطاول على الرقيق، وباب العبد راع في مال سيده، وفي الوصايا، باب تأويل قول الله تعالى: ﴿من بعد وصية توصون بها أو دين﴾، وفي النكاح، باب ﴿قوا أنفسكم وأهليكم نارًا﴾، وباب المرأة راعية في بيت زوجها، ومسلم رقم (١٨٢٩) في الإمارة، باب فضيلة الإمام العادل، والترمذي رقم (١٧٠٥) في الجهاد، باب ما جاء في الإمام. وأبو داود رقم (٢٩٢٨) في الإمارة، باب ما يلزم الإمام من حق الرعية. قال الخطابي: اشتركوا أي الإمام والرجل ومن ذكر في التسمية، أي: في الوصف بالراعي، ومعانيهم مختلفة، فرعاية الإمام الأعظم: حياطة الشريعة بإقامة الحدود، والعدل في الحكم، ورعاية الرجل أهله: سياسته لأمرهم وإيصالهم حقوقهم، ورعاية المرأة: تدبير أمر البيت والأولاد والخدم، والنصيحة للزوج في كل ذلك، ورعاية الخادم: حفظه ما تحت يده، والقيام بما يجب عليه من خدمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه نافع عن ابن عمر. أخرجه أحمد (٢/٥) (٤٤٩٥) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٢/٥٤) (٥١٦٧) قال: حدثنا يحيى، عن عبيد الله. و«عبد بن حميد» (٧٤٥) قال: حدثنا يعلى، قال: حدثنا محمد بن إسحاق، و«البخاري» (٣/١٩٦) قال: حدثنا مسدد، قال حدثنا يحيى، عن عبيد الله. و«البخاري» (٧/٣٤) وفي (الأدب المفرد) (٢١٢) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٧/٤١) قال: حدثنا عبدان، قال: أخبرنا عبد الله قال: أخبرنا موسى بن عقبة. و«مسلم» (٦/٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح، قال: حدثنا ليث، وفي (٦/٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا ابن المثنى، قال: حدثنا خالد، يعني ابن الحارث (ح) وحدثنا عبيد الله بن سعيد، قال: حدثنا يحيى، يعني القطان. كلهم عن عبيد الله بن عمر. (ح) وحدثنا أبو الربيع، وأبو كامل، قالا: حدثنا حماد بن زيد (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل، جميعا عن أيوب (ح) وحدثني محمد بن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك، يعني ابن عثمان. (ح) وحدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: حدثني أسامة. و«الترمذي» (١٧٠٥) قال: حدثنا قتيبة، قال: حدثنا الليث.\nسبعتهم- أيوب، وعبيد الله بن عمر، وابن إسحاق، وموسى بن عقبة، والليث بن سعد، والضحاك بن عثمان، وأسامة بن زيد الليثي - عن نافع، فذكره.\n- ورواه سالم عن أبيه. أخرجه أحمد (٢/١٢١) (٦٠٢٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. و«البخاري» (٢/٦و٤/٦) قال: حدثنا بشر بن محمد السختياني، قال أخبرنا عبد الله، قال: أخبرنا يونس. في (٣/١٩٧، ١٥٧)، وفي (الأدب المفرد) (٢١٤) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب ابن أبي حمزة. و«مسلم» (٦/٨) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. و«النسائي» في (الكبرى / الورقة ١١٩-ب، ١٢٤-أ) قال: أخبرنا يحيى بن عثمان، قال: حدثنا بقية، عن شعيب.\nكلاهما -شعيب، ويونس - عن ابن شهاب الزهري، قال: أخبرني سالم بن عبد الله، فذكره.\n- ورواه بسر بن سعيد عن ابن عمر: أخرجه مسلم (٦/٨) قال: حدثني أحمد بن عبد الرحمن بن وهب قال: أخبرني عمي عبد الله بن وهب، قال: أخبرني رجل سماه، وعمرو بن الحارث عن بكير، عن بسر ابن سعيد، حدثه، فذكره.\n-ورواه وهب بن كيسان عن ابن عمر. أخرجه أحمد (٢/١٠٨) (٥٨٦٩) قال: حدثنا قتيبة بن سعيد. و«البخاري «في (الأدب المفرد) (٤١٦) قال: حدثنا عمرو بن خالد.\nكلاهما - قتيبة، وعمرو - عن بكر بن مضر، عن ابن عجلان، أن وهب بن كيسان أخبره، وكان وهب أدرك عبد الله بن عمر، فذكره.\n-ورواه عبد الله بن دينار عن ابن عمر. أخرجه أحمد (٢/١١١) (٥٩٠١) قال: حدثنا مؤمل بن إسماعيل، قال: حدثنا سفيان. و«البخاري» (٩/٧٧)، وفي (الأدب المفرد) (٢٠٦) قال: حدثنا إسماعيل بن أويس، قال: حدثني مالك، وفي (تحفة الأشراف) (٧١٢٩) عن قتيبة، عن إسماعيل بن جعفر. و«مسلم» (٦/٨) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة بن سعيد، وابن حجر، كلهم عن إسماعيل بن جعفر. و«أبو داود» (٢٩٢٨) قال: حدثنا عبد الله بن مسلمة، عن مالك.\nثلاثتهم -سفيان، ومالك، وإسماعيل -عن عبد الله بن دينار، فذكره.","vol":"4","page":50},{"text":"٢٠٢٩ - (ت د) أبو مريم الأذري - ﵀ -: قال: دَخَلْتُ على مُعَاويةَ فقال: مَا أَنْعَمَنَا بِكَ أَبَا فُلانٍ؟ - هي كلمةٌ تقولها العرب - فقلتُ: حَدِيثٌ سمعتُه أُخْبِرُكَ بِهِ، سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ وَلاهُ اللهُ ⦗٥٢⦘ شَيْئًا من أُمُورِ المسلمين فَاحْتَجَبَ دُونَ حَاجَتِهِمْ وَخَلَّتِهمْ وفَقْرِهم احْتَجَبَ اللهُ دُونَ حَاجَتِهِ وخَلَّتِهِ، وَفَقْرِهِ يَوْمَ القِيامَةِ» قال: «فَجَعلَ مُعَاوِيَةُ رَجُلًا على حَوَائِجِ النَّاسِ» . أخرجه أبو داود.\nوفي رواية الترمذي: عن عمرو بن مُرَّة الجهني: أَنَّهُ قال لمعاوية: سمعتُ رسولَ الله - ﷺ- يقول: «مَا مِنْ إمَامٍ يُغْلقُ بَابَهُ دُونَ ذَوي الحَاجَةِ والخَلَّة والمَسْكَنَةِ، إِلا أَغْلَقَ الله أبْوَابَ السَّماءِ دُونَ خَلَّتِهِ وحَاجَتِهِ، ومَسْكَنَتِهِ» فَجَعلَ مُعَاوِيةُ رجلًا على حَوائِجِ الناس.\nوله في أخرى: عن أبي مريم صاحب رسولِ الله -ﷺ-. وذكر نحوه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما أنعمنا بك): يريد ما أعملك إلينا، وما جاء بك؟ قال الخطابي: أحسبه مأخوذًا من قولهم: «ونُعْمَة عين» أي: قرة عين، وإنما يقال ذلك لمن يعتد بزيارته، ويُفرح بلقائه، كأنه يقول: ما الذي أطلعك علينا، أو حيَّانا بلقائك؟ ومن ذلك قولهم: «أنعم صباحًا» في التحية. ⦗٥٣⦘\n(خلتهم): الخلة بفتح الخاء: الحاجة.\n_________\n(١) الترمذي رقم (١٣٣٢) و(١٣٣٣) في الأحكام، باب ما جاء في إمام الرعية، وأبو داود رقم (٢٩٤٨) في الخراج والإمارة، باب فيما يلزم الإمام من أمر الرعية، وإسناده حسن، وفي الباب عن ابن عمر، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٣٨ بمعناه من حديث معاذ بن جبل، ولفظه: \" من ولي من أمر الناس شيئًا فاحتجب عن أولي الضعفة والحاجة احتجب الله عنه يوم القيامة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٣١) قال: حدثنا إسماعيل بن إبراهيم. وقال أحمد حدثنا يزيد، قال: أخبرنا حماد بن سلمة. و«عبد بن حميد» (٢٨٦) قال: أخبرنا أبو عاصم، قال: أخبرنا سعيد بن زيد. و«الترمذي» (١٣٣٢) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم.\nثلاثتهم (إسماعيل، وحماد، وسعيد) عن علي بن الحكم، قال: حدثني أبو الحسن، فذكره\n(*) قال الترمذي: حديث عمرو بن مرة حديث غريب، وقد روي هذا الحديث من غير هذا الوجه، وعمرو ابن مرة الجهني يكنى أبا مريم.","vol":"4","page":51},{"text":"٢٠٣٠ - (م س) عبد الله بن عمرو بن العاص - ﵄ -: قال: قال رسول الله - ﷺ-: «إنَّ المُقْسِطِينَ (١) عند الله على مَنَابِرَ من نُورٍ عن يَمينِ الرَّحْمنِ - وكلْتَا يَدَيْهِ يَمِينٌ - الَِّذينَ يَعْدِلُونَ فِي حُكْمِهِمْ وأَهْلِيهمْ وَمَا وَلُوا» (٢) . أخرجه مسلم، والنسائي (٣) .\n_________\n(١) المقسطون: هم العادلون، وقد فسره في آخر الحديث، والإقساط بكسر القاف: العدل، يقال، أقسط إقساطًا فهو مقسط: إذا عدل، قال الله تعالى: ﴿وأقسطوا إن الله يحب المقسطين﴾، ويقال: قسط يقسط بفتح الياء وكسر السين قسوطًا وقسطًا بفتح القاف فهو قاسط وهم قاسطون: إذا جاروا، قال الله تعالى: ﴿وأما القاسطون فكانوا لجهنم حطبًا﴾ .\n(٢) قال النووي في \" شرح مسلم \": معناه أن هذا الفضل إنما هو عن عدل فيما تقلده من خلافة أو إمارة أو قضاء أو حسبة أو نظر على يتيم أو صدقة أو وقف، وفيما يلزمه من حقوق أهله وعياله ونحو ذلك، والله أعلم.\n(٣) أخرجه مسلم رقم (١٨٢٧) في الإمارة، باب فضيلة الإمام العادل، والنسائي ٨ / ٢٢١ في آداب القضاة، باب فضل الحاكم العادل، وأخرجه أيضًا أحمد في \" المسند \" ٢ / ١٦٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٨٨) .وأحمد (٢/١٦٠) (٦٤٩٢) .و«مسلم» (٦/٧) قال: حدثنا أبو بكر بن أبي شيبة،وزهير بن حرب، وابن نمير. و«النسائي» (٨/٢٢١) قال: أخبرنا قتبية بن سعيد (ح) وأنبأنا محمد بن آدم بن سليمان، عن ابن المبارك.\nسبعتهم - الحميدي،وأحمد، وابن أبي شيبة، وزهير، وابن نمير، وقتيبة وابن المبارك - عن سفيان بن عيينة، عن عمرو بن دينار، عن عمرو بن أوس فذكره.\n-ورواه سعيد بن المسيب عن عبد الله بن عمرو: أخرجه أحمد (٢/١٥٩) (٦٤٨٥) قال: حدثنا عبد الأعلى. وفي (٢/٢٠٣) (٦٨٩٧) قال: حدثنا عبد الرزاق. و«النسائي» في الكبرى (الورقة ٧٧ - ب) قال: أخبرنا محمد بن المثنى، قال: حدثني عبد الأعلى.\nكلاهما - عبد الأعلى بن عبد الأعلى، وعبد الرزاق - عن معمر، عن الزهري، عن سعيد بن المسيب، فذكره.\n(*) قال النسائي: وقفه شعيب بن أبي حمزة.","vol":"4","page":53},{"text":"٢٠٣١ - (خ م) الحسن البصري - ﵀ -: قال: عَادَ عُبَيْدُ الله بنُ زياد مَعْقِلَ بْنَ يسار (١) المُزنيَّ في مَرَضِهِ الذي مَات فيه، فقال مَعْقِلُ: إِني مُحَدِّثُك حَدِيثًا سَمِعْتُهُ من رسولِ الله - ﷺ- لو علمتُ أنَّ لي حَياة مَا حَدَّثْتُكَ - إني سمعتُ رسولَ الله -ﷺ- يقول: «مَا مِنْ عَبْدٍ يَسْتَرعِيهِ اللهُ رَعِيَّة، يَموتُ يَوْمَ يَمُوتُ وهو غَاشٌّ لِرَعِيَّتِهِ إِلا حَرَّمَ اللهُ عليه الجَنَّةَ» . ⦗٥٤⦘\nوفي رواية: «فَلَمْ يَحُطْها بِنَصِيحَةٍ، [إِلا] لَمْ يَجِدْ رَائِحَةَ الجَنَّةِ» .\nهذه رواية البخاري، ومسلم.\nوفي أخرى لمسلم: «مَا مِنْ أمِير يَلي أُمُورَ المُسلمينَ، ثم لا يَجْهدُ لهم، وَيَنْصَحُ لهم، إلا لم يَدْخُلْ مَعَهُمُ الجَنَّةَ» (٢) .\n_________\n(١) في الأصل: عاد عبيد الله بن زياد بن معقل بن يسار، وهو خطأ، والتصحيح من الصحيحين وكتب الرجال، وكان عبيد الله إذ ذاك أمير البصرة لمعاوية، وهو عبيد الله بن زياد، وهو زياد بن أبيه الذي يقال له: زياد بن أبي سفيان.\n(٢) البخاري ١٣ / ١١٢ في الأحكام، باب من استرعى رعية فلم ينصح، ومسلم رقم (١٤٢) في الإيمان، باب استحقاق الوالي الغاش لرعيته النار، وفي الإمارة، باب فضيلة الإمام العادل، وأخرجه أيضًا أحمد في \" المسند \" ٥ / ٢٥ و٢٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه أحمد (٥/٢٥) قال: حدثنا إسماعيل، عن يونس. وفي (٥/٢٧) قال: حدثنا هوذة بن خليفة، قال: حدثنا عوف و«عبد بن حميد» (٤٠١) قال: حدثنا رو ح بن عبادة، وقال: حدثنا هشام بن حسان. و«الدارمي» (٢٧٩٩) قال: أخبرنا أبو نعيم، قال: حدثنا أبو الأشهب. و«البخاري» (٩/٨٠) قال: حدثنا أبو نعيم، قال: حدثنا أبو الأشهب. وفي (٩/٨٠) قال: حدثنا إسحاق بن منصور، قال: أخبرنا حسين الجعفي، قال: زائدة، ذكره عن هشام. و«مسلم «(١/٨٧، ٦/٩) قال: حدثنا شيبان بن فروخ، قال: حدثنا أبو الأشهب. وفي (١/٦، ٨٨/٩) قال: حدثنا يحيى بن يحييى، قال: أخبرنا يزيد بن زريع عن يونس، وفي (١/٨٨) قال: حدثني القاسم بن زكريا، قال: حدثنا حسين، يعني الجعفي، عن زائدة، عن هشام.\nأربعتهم- يونس بن عبيد، وعوف، وهشام بن حسان، وأبو الأشهب- عن الحسن، فذكره.\n-ورواه أبو المليح أن عبيد الله بن زياد، فذكره - بنحوه -..\nأخرجه مسلم (١/٨٨، ٦، ٩) قال: حدثنا أبو غسان المسمعي، ومحمد بن المثني، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال الآخران: حدثنا معاذ بن هاشم، قال: حدثني أبي، عن قتادة، عن أبي المليح، فذكره.\n- ورواه مسلم بن مخارق عن معقل بلفظ:.\nقال رسول الله -ﷺ- «أيما راع استرعى رعية فغشها فهو في النار» . أخرجه أحمد (٥/٢٥) قال: حدثنا وكيع. و«مسلم» (٦/٩) قال: حدثنا عقبة بن مكرم العمي، قال: حدثنا يعقوب بن إسحاق.\nكلاهما - وكيع، ويعقوب - عن سوادة بن أبي الأسود، عن أبيه، فذكره. -ورواته ابنة معقل عن أبيها: أخرجه أحمد (٥/٢٥) .","vol":"4","page":53},{"text":"٢٠٣٢ - (م) الحسن البصري - ﵀-: أَنَّ عَائِذَ بْنَ عَمْرو - وكان من أصحابِ رسولِ الله -ﷺ- دَخَلَ على عُبَيْدِ الله بْنِ زيادٍ فقال: أي بُنيَّ، إني سمعتُ رسولَ الله -ﷺ- يقولُ: «إِنَّ شَرَّ الرِّعَاءِ الحُطَمَةُ»، فَإِيَّاكَ أَنْ تَكُونَ منهم، فقال له: اجْلِسْ، فإنما أنتَ من نُخَالَةِ أصحابِ رسول الله - ﷺ- قال: «وهل كان لهم نُخَالَةٌ؟ إنما النخالةُ بعدهم، وفي غيرهم» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحطمة): بوزن الهمزة: الظلوم الشديد الوطأة.\n_________\n(١) رقم (١٨٣٠) في الإمارة، باب فضيلة الإمام العادل، وأخرجه أيضًا أحمد في \" المسند \" ٥ / ٦٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٦٤) قال: حدثنا عبد الرحمن بن مهدي (ح) وحدثنا يزيد بن هارون. و«مسلم» (٦/٩) قال: حدثنا شيبان بن فروخ.\nثلاثتهم - ابن مهدي، ويزيد، شيبان - عن جرير بن حازم، قال: حدثنا الحسن، فذكره.","vol":"4","page":54},{"text":"٢٠٣٣ - (م) عدي بن عميرة الكندي (١) - ﵁ -: قال: سمعتُ ⦗٥٥⦘ رسولَ الله -ﷺ- يقول: «مَن اسْتَعْمَلناه منكم على عملٍ، فَكَتَمَنا مِخْيطًا فَما فَوقَهُ، كانَ غُلُولًا يَأْتِي بِهِ يوم القيامة» قال: فقام رجلٌ من الأنصار أسودُ، كأَنِّي أنْظُرُ إليه، فقال: يا رسولَ الله اقْبَلْ عَني عَمَلكَ، قال: ومالكَ؟ قال: سمعتُكَ تقول كذا، وكذا، [قال]: وأنا أقولُه الآنَ: «مَنِ اسْتَعْمَلْنَاهُ منكم على عملٍ فَلْيَجئ بِقَلِيلِهِ وَكَثيرِهِ، فما أُوتِيَ مِنه أخَذَ، وما نُهي عنه انْتهى» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِخْيطًا): المخيط - بكسر الميم وسكون الخاء -: الإبرة.\n(غلُولًا): الغلول: السرقة من الغنيمة والفيء.\n_________\n(١) هو أبو زرارة، وفد على النبي ﷺ، وروى عنه شيئًا يسيرًا.\n(٢) رقم (١٨٣٣) في الإمارة، باب تحريم هدايا العمال، وأخرجه أبو داود رقم (٣٥٨١) في الأقضية، باب في هدايا العمال، وأخرجه أيضًا أحمد في \" المسند \" ٤ / ١٩٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٩٤) قال: حدثنا سفيان. و«أحمد» (٤/١٩٢) قال: حدثنا يحيى بن سعيد) (ح) وحدثنا يزيد بن هارون. (ح) وحدثناوكيع. وفي (٤/١٩٢) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. و«مسلم» (٦/١٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع بن الجراح. وفي (٦/١٣) قال: حدثناه محمد بن عبد الله بن نمير، قال: حدثنا أبي، ومحمد بن بشر (ح) وحدثني محمد بن رافع، قال: حدثنا: أبو أسامة. (ح) وحدثناه إسحاق بن إبراهيم الحنظلي، قال: أخبرنا الفضل بن موسى. و«أبو داود» (٣٥٨١) قال: حدثنا مسدد، قال: حدثنا يحيى. و«ابن خزيمة» (٢٣٣٨) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى.\nتسعتهم - سفيان، ويحيى بن سعيد، ويزيد بن هارون، ووكيع بن الجراح، وسعيد، وعبد الله بن نمير، ومحمد بن بشر، وأبو أسامة، والفضل بن موسى - عن إسحاق بن أبي خالد، عن قيس بن أبي حازم فذكره.\n(*) اللفظ لوكيع عند مسلم.","vol":"4","page":54},{"text":"٢٠٣٤ - (ت) أبو سعيد الخدري - ﵁ -: قال: قال رسول الله - ﷺ-: «أَحَبُّ النَّاسِ إِلى الله يوم القيامة وأدْنَاهُمْ منه مَجْلِسًا: إمَامٌ عَادِلٌ، وأَبغَضُ النَّاسِ إلى الله تعالى، وأَبعدهم منه مجلسًا: إمَامٌ جَائِرٌ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٢٩) في الأحكام، باب ما جاء في الإمام العادل، ورواه أيضًا أحمد في \" المسند \" ٣ / ٢٢، وفي سنده عطية بن سعد العوفي، وهو ضعيف، ومع ذلك فقد قال الترمذي: حديث حسن غريب، ولعله حسنه لأن له شاهدًا، فقد قال: وفي الباب عن ابن أبي أوفى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٢٢) قال: حدثنا يحيى بن آدم. وفي (٣/٥٥) قال: حد ثنا علي بن إسحاق، قال: أخبرنا عبد الله. و«الترمذي» ١٣٢٩ قال: حدثنا علي بن المنذر الكوفي، قال: حدثنا محمد بن فضيل.\nثلاثتهم - يحيى بن آدم، وعبد الله بن المبارك، ومحمد بن فضيل - عن فضيل ابن مرزوق عن عطية، فذكره.\nقلت: مداره على عطية العوفي وقد تكلموا فيه.","vol":"4","page":55},{"text":"<span data-type=\"title\" id=toc-440>الفصل الرابع: في كراهية الإمارة، ومنع من سألها</span>\n٢٠٣٥ - (د) المقدام (١) بن معد يكرب - ﵁ -: أنَّ رسولَ الله -ﷺ- ضَرَبَ على مَنْكَبَيْهِ، ثم قال له: «أَفْلَحْتَ يَا قُدَيْمُ إنْ مُتَّ، ولم تكن أميرًا، ولا كاتبًا، ولا عَريفًا» . أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: المقداد، وهو تصحيف.\n(٢) رقم (٢٩٣٣) في الخراج والإمارة، باب في العرافة، وأخرجه أيضًا أحمد في \" المسند \" ٤ / ١٣٣ بلفظ: \" أفلحت يا قديم إن لم تكن أميرًا ولا جابيًا ولا عريفًا \"، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، وله شواهد: أخرجه أبو داود (٢٩٣٣) قال: حدثنا عمرو بن عثمان، قال: حدثنا محمد بن حرب، عن أبي سلمة سليمان بن سليم، عن يحيى بن جابر، عن صالح بن يحيى بن المقدام فذكره.\n* أخرجه أحمد (٤/١٣٣) قال: حدثنا أحمد بن عبد الملك الحراني، قال: حدثنا محمد بن حرب الأبرش، قال: حدثنا سليمان بن سليم، عن صالح بن يحيى بن المقدام، فذكره، ليس فيه (يحيى بن جابر) .\n(*) قال المزي في «تحفة الأشراف» (٨/١١٥٦٦): وفي بعض نسخ أبي داود: (صالح بن يحيى بن المقدام، عن أييه عن جده) .","vol":"4","page":56},{"text":"٢٠٣٦ - (م د) أبو ذر الغفاري - ﵁ -: قال: قلتُ: يا رسولَ الله، ألا تَسْتَعْملُني؟ قال: فَضَرَبَ بيدهِ على مَنْكِبي ثم قال: «يا أبَا ذَرٍّ، إِنَّكَ ضَعيفٌ، وإِنَّها أمَانَةٌ، وإنها يومَ القيامةِ خِزيٌ وَنَدَامَةٌ، إِلا مَنْ أَخذَها بِحَقِّها، وَأدَّى الَّذِي عليه فِيهَا» .\nوفي رواية قال له: «يا أبا ذَرٍّ، إِني أرَاكَ ضَعيفًا، وإني أحِبُّ لَكَ مَا أُحِبُّ لِنَفْسي، لا تَأمَّرنَّ على اثْنينِ، ولا تَوَلَّيَنَّ مَالَ يَتيمٍ» . ⦗٥٧⦘ أخرجه مسلم. وأخرج أبو داود الثانية (١) .\n_________\n(١) أخرجه مسلم رقم (١٨٢٦) في الإمارة، باب كراهية الإمارة بغير ضرورة، وأبو داود رقم (٢٨٦٨) في الوصايا، باب ما جاء في الدخول في الوصايا، والنسائي ٦ / ٢٥٥ في الوصايا، باب النهي عن الولاية على مال اليتيم، وأخرجه أيضًا أحمد في \" المسند \" ٥ / ٧٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/٦) قال: حدثنا عبد الملك بن شعيب بن الليث. قال: حدثني أبي شعيب بن الليث. قال: حدثني الليث بن سعد. قال: حدثني يزيد بن أبي حبيب، عن بكر بن عمرو، عن الحارث بن يزيد الحضرمي، عن ابن حجيرة الأكبر. فذكره.\n* أخرجه أحمد (٥/١٧٣) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. قال: حدثنا الحارث بن يزيد. قال سمعت ابن حجيرة الشيخ يقول: أخبرني من سمع أبا ذر يقول: «ناجيت رسول الله -ﷺ- ليلة إلى الصبح. فقلت: يارسول الله أمِّرني. فقال: إنها أمانة وخزي وندامة يوم القيامة إلا من أخذها بحقها وأدى الذي عليه فيها» .","vol":"4","page":56},{"text":"٢٠٣٧ - (د) غالب القطان - ﵀ -: عن رجلٍ من الأنصار عن أبيه عن جَدِّه: أَنَّ قومًا كَانُوا على مَنْهلٍ من المنَاهل، فَلَمَّا بَلَغَهُمْ الإسلامُ جَعَلَ صَاحِبُ الماء لقومه مِائَة من الإِبِلِ على أن يُسْلِمُوا، فأسلَمُوا، وقَسَمَ الإِبلَ بينهم، وبَدَا لَهُ أنْ يَرْتَجعَها، فَأرَسَلَ ابْنَهُ إلى النَّبيِّ - ﷺ-، فقال: ائْتِ النبيَّ، فَقُل [له]: إنَّ أبي يُقرِئُكَ السلامَ، وإنَّهُ جَعلَ لقومه مِائة من الإِبل على أنْ يُسْلِمُوا، فَأسلَمُوا، وقَسَمَ الإِبِلَ بينهم، وبَدا له أنْ يَرْتَجِعَها منهم، أفهو أحَقُّ بِهَا، أمْ هُمْ؟ فإن قال لك: لا، أو نعم فَقُلْ له: إنَّ أبي شَيْخٌ كبير، وهو عَريفُ الماءِ، وإنهُ يَسْأَلُكَ أنْ تَجْعَلَ لي العِرَافَةَ بعده، فَأتاه، وقال له: إنَّ أبي يُقرئك السلام، فقال: «عليك، وعلى أبيك السلامُ»، فقال: إن أبي جَعَلَ لِقومِهِ مائَة من الإِبِلِ على أنْ يُسلموا، فأسلموا وَحسُنَ إسلامُهُمْ، ثم بَدَا لَهُ أنْ يَرتَجِعهَا منهم، أَفَهُوَ أحَقُّ بها، أم هم؟ قال: «إنْ بَدَا له أنْ يُسلِّمَهَا لهم فَلْيُسَلِّمْها، وإنْ بَدا له أنْ يَرْتَجِعَهَا فهو أَحَقُّ بها منهم، فإن أَسْلَمُوا فلهم إسلامُهُمْ، وإنْ لم يُسلِمُوا قُوتِلُوا على الإِسلام»، وقال: إنَّ ⦗٥٨⦘ أَبي شَيخٌ كَبيرٌ، وهو عريفُ الماء، فإنه يَسألُكَ أن تَجْعَلَ لي العِرَافَةَ بعدَهُ، فقال: «إنَّ العِرَافَةَ حَقٌّ، ولابُدَّ لِلنَّاسِ مِنْ عِرَافَةٍ، ولكنَّ العُرفَاءَ في النَّارِ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (منهل): المنهل: الماء الذي يرده الناس.\n_________\n(١) رقم (٢٩٣٤) في الخراج والإمارة، وفي إسناده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبوداود (٢٩٣٤) قال: حدثنا مسدد، ثنا بشر بن المفضل ثنا غالب، فذكره.\nقلت: في إسناده جهالة.","vol":"4","page":57},{"text":"٢٠٣٨ - (خ م ت د س) عبد الرحمن بن سمرة - ﵁ -: قال: قال لي رسولُ الله - ﷺ-: «يَا عَبدَ الرَّحمن، لا تَسألِ الإِمَارَةَ، فَإنَّكَ إنْ أُوتيتَها عَن مَسْأَلَةٍ وُكِلْتَ إليها، وإن أُعْطيتَهَا مِنْ غَيْرِ مَسألَةٍ أُعِنْتَ عَلَيها، وإذا حَلَفْتَ على يَمينٍ فَرَأيتَ غَيرهَا خيرًا مِنْها فائتِ الَّذي هو خيرٌ، وكفِّر عن يَمينِكَ» أخرجه البخاري، ومسلم، والترمذي.\nوأخرج أبو داود، والنسائي [منه] إلى قوله: «أُعِنْتَ عليها» (١) .\n_________\n(١) البخاري ١٣ / ١١٠ في الأحكام، باب من لم يسأل الإمارة أعانه الله عليها، وباب من سأل الإمارة وكل إليها، وفي الأيمان والنذور في فاتحته، وباب الكفارة قبل الحنث وبعده، ومسلم رقم (١٦٥٢) في الإمارة، باب النهي عن طلب الإمارة، وأبو داود رقم (٢٩٢٩) في الخراج والإمارة، باب ما يلزم الإمام من حق الرعية، والترمذي رقم (١٥٢٩) في النذور، باب فيمن حلف على يمين فرأى غيرها خيرًا منها، والنسائي ٨ / ٢٢٥ في آداب القضاة، باب النهي عن مسألة الإمارة، وأخرجه أيضًا أحمد في \" المسند \" ٥ / ٦٢ و٦٣.\nقال الحافظ في \" الفتح \": ومعنى الحديث أن من طلب الإمارة فأعطيها تركت إعانته عليها من ⦗٥٩⦘ أجل حرصه، ويستفاد منه أن طلب ما يتعلق بالحكم مكروه، فيدخل في الإمارة القضاء والحسبة ونحو ذلك، وأن من حرص على ذلك لا يعان. قال الحافظ: ويعارضه في الظاهر ما أخرجه أبو داود عن أبي هريرة رفعه: \" من طلب قضاء المسلمين حتى يناله ثم غلب عدله جوره فله الجنة، ومن غلب جوره عدله فله النار \" قال: والجمع بينهما أنه لا يلزم من كونه لا يعان بسبب طلبه أن لا يحصل منه عدل إذا ولي، أو يحمل الطلب هنا على القصد، وهناك على التولية، قال: وقد تقدم من حديث أبي موسى: \" إنا لا نولي من حرص \" - وهو عندنا في الحديث الذي بعده - ولذلك عبر في مقابله بالإعانة، فإن لم يكن له من الله عون على عمله لا يكون فيه كفاية لذلك العمل، فلا ينبغي أن يجاب سؤاله، ومن المعلوم أن كل ولاية لا تخلو من المشقة، فمن لم يكن له من الله إعانة تورط فيما دخل فيه وخسر دنياه وعقباه، فمن كان ذا عقل لم يتعرض للطلب أصلًا، بل إذا كان كافيًا وأعطيها من غير مسألة، فقد وعده الصادق بالإعانة، ولا يخفى ما في ذلك من الفضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٦١) قال: حدثنا هشيم، قال أخبرنا منصور، ويونس. وفي (٥/٦٢) قال: حدثنا إسماعيل، قال: حدثنا يونس. وفي (٥/٦٢) قال: حدثنا هاشم بن القاسم.، قال: حدثنا المبارك. وفي (٥/٦٢) قال: حدثنا محمد بن أبي عدي، عن ابن عون. وفي (٥/٦٢) قال: حدثنا عبد الله بن بكر، قال: حدثنا هشام. وفي (٥/٦٣) قال: حدثنا أسود بن عامر، وعفان، قالا: حدثنا جرير بن حازم. وفي (٥/٦٣) قال: حدثنا حسين، قال: حدثنا المبارك. و«الدارمي» (٢٣٥١) قال: أخبرنا محمد بن الفضل، قال: حدثنا جرير بن حازم. وفي (٢٣٥٢) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان، عن يونس. و«البخاري» (٨/١٥٩) قال: حدثنا أبو النعمان محمد بن الفضل، قال: حدثنا جرير بن حازم. وفي (٨/١٨٣) قال: حدثني محمد بن عبد الله، قال: حدثنا عثمان بن عمر بن فارس، قال: أخبرنا ابن عون. وفي (٩/٧٩) قال: حدثنا حجاج بن منهال، قال: حدثنا جرير بن حازم. وفي (٩/٧٩) قال: حدثنا أبو معمر، وقال: حدثنا عبد الوارث، قال: حدثنا يونس. و«مسلم» (٥/٨٦، ٦/٥) قال: حدثنا شيبان بن فروخ، قال: حدثنا جرير بن حازم. وفي (٥/٨٧، ٨٦) قال حدثني علي بن جحر السعدي قال: حدثنا هشيم، عن يونس، ومنصور وحميد (ح) وحدثنا أبو كامل الجحدري، قال: حدثنا حماد بن زيد، عن سماك بن عطية، ويونس ابن عبيدة وهشام بن حسان -في آخرين - (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا المعتمر، عن أبيه (ح) وحدثنا عقبة بن مكرم العمي قال: حدثنا سعيد بن عامر، عن سعيد، عن قتادة. وفي (٦/٥) قال: حدثنا يحيى بن يحيى، قال: حدثنا خالد بن عبد الله، عن يونس (ح) وحدثني علي بن حجر السعدي، قال: حدثنا هشيم، عن يونس، ومنصور، وحميد (ح) وحدثنا أبو كامل الجحدري، قال: حدثنا حماد بن زيد، عن سماك بن عطية، ويونس بن عبيد، وهشام بن حسان. و«أبو داود» (٢٩٢٩) و(٣٢٧٧) قال: حدثنا محمد بن الصباح البزاز، قال: حدثنا هشيم، قال: أخبرنا يونس ومنصور، وفي (٣٢٧٨) قال حدثنا يحيى قال: حدثنا عبد الأعلى، قال: حدثنا سعيد، عن قتادة. و«الترمذي» (١٥٢٩) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا المعتمر بن سليمان، عن يونس. و«عبد الله بن أحمد» (٥/٦٢) قال: حدثنا أبو كامل الجحدري. قال: حدثنا حماد بن زياد. قال: حدثنا سماك بن عطية ويونس بن عبيد. و«النسائي» (١٠٧) قال: أخبرنا محمد عبد بن الأعلى، قال: حدثنا المعمر، عن أبيه (ح) وأخبرنا أحمد بن سليمان، قال حدثنا عفان، قال: حدثنا جرير بن حازم (ح) وأخبرنا محمد بن يحيى القطعي، عن عبد الأعلى وذكر كلمة معناها: حدثنا سعيد، عن قتادة. وفي (٧/١١) قال: أخبرنا زياد بن أيوب، قال: حدثنا هشيم، قال: أنبأنا منصور، يونس. وفي (٧/١١) و(٨/٢٢٥) قال: أخبرنا عمروبن علي، قال: حدثنا يحيى، قال: حدثنا ابن عون. وفي (٧/١٢) قال: أخبرنا محمد بن قدامة في حديثه عن جرير عن منصور. وفي (٨/٢٢٥) قال: أخبرنا مجاهد بن موسى، إسماعيل، عن يونس.\nجميعهم - منصور بن زاذان، ويونس عن عبيد، ومبارك بن فضالة، وعبد الله بن عون، وهشام بن حسان، وجرير بن حازم، وحميد الطويل، وسماك بن عطية، وسليمان التيمي، وقتادة ومنصور بن المعتمر - عن الحسن، فذكره.","vol":"4","page":58},{"text":"٢٠٣٩ - (خ س) أبو هريرة - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «إِنَّكم سَتَحرِصُونَ على الإمَارَةِ، وسَتَكُونُ نَدَامَة يوم القيَامَةِ، فَنِعْمَتِ المُرضِعَةُ، وبِئْسَتِ الفَاطِمَةُ» .\nوفي رواية أنه موقوف على أبي هريرة. أخرجه البخاري، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مرضعة): ضرب المرضعة مثلًا للإمارة، وماتوصله إلى صاحبها ⦗٦٠⦘ من المنافع، وضرب الفاطمة مثلًا للموت الذي يهدم عليه لذاته، ويقطع تلك المنافع.\n_________\n(١) البخاري ١٣ / ١١١ في الأحكام، باب ما يكره من الحرص على الإمارة، والنسائي ٨ / ٢٢٥ و٢٢٦ في آداب القضاة، باب النهي عن مسألة الإمارة، وأخرجه أيضًا أحمد في \" المسند \" ٢ / ٤٤٨ و٤٧٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٤٨) قال: حدثنا يزيد بن هارون. وفي (٢/٤٧٦) قال: حدثنا وكيع (ح) وحجاج. و«البخاري» (٩/٧٩) قال: حدثنا أحمد بن يونس. و«النسائي» (٧/١٦٢)، (٨/٢٢٥) قال: أخبرني محمد بن آدم بن سليمان، عن ابن المبارك.\nخمستهم -يزيد، ووكيع، وحجاج، أحمد بن يونس، وابن المبارك -عن ابن أبي ذئب، عن سعيد المقبري، فذكره.\n* أخرجه البخاري (٩/٧٩) قال: قال: محمد بن بشار. و«النسائي» في الكبرى «تحفة الأشراف» (١٠/١٤٢٦٦) عن زيد بن سنان. كلاهما (محمد، ويزيد) عن عبد الله بن حمران. قال: حدثنا عبد الحميد بن جعفر، عن سعيد المقبري، عن عمر بن الحكم، عن أبي هريرة، قوله.","vol":"4","page":59},{"text":"٢٠٤٠ - (خ م د س) أبو موسى الأشعري - ﵁ -: قال: دَخَلْتُ على النبيِّ - ﷺ- أنا ورجلان من بني عمي، فقال أحدهما: يا رسولَ الله، أمِّرْنا على بعض مَا وَلاكَ الله - ﷿ -، وقال الآخَرُ مثل ذلك، فقال: «إِنَّا وَاللهِ لا نُولِّي هذا العملَ أحدًا سَأَلَهُ، أو أحَدًا حَرَصَ عليه» هذه رواية البخاري، ومسلم.\nوقد جاء أطول من هذا بزيادة فيه أوجَبت ذكره في موضع آخر من الكتاب.\nوفي رواية أبي داود قال: انْطَلقتُ مَعَ رَجُلَيْنِ إلى النبيِّ - ﷺ- فَتَشَهَّدَ أحَدُهُما، ثم قال: جِئنا لِتَسْتَعِين بِنَا على عملك، وقال الآخر مثلَ قَولِ صَاحِبِهِ، فقال النبيُّ - ﷺ-: «إِنَّ أَخْوَنَكم عِندنَا مَنْ طَلَبَهُ» . فَاعْتَذَرَ أَبو موسى إلى النبي - ﷺ-، فقال: لم أَعلمْ لِمَا جَاءا له، فلم يَستَعنْ بهما على شيءٍ حتى مات.\nوفي رواية النسائي قال: أتَاني نَاسٌ من الأشعريِّين، فقالوا: اذهب مَعنا إلى رسول الله - ﷺ-، فإنَّ لنا حاجَة، فَذَهَبْتُ مَعهم، فقالوا: يا رسول الله، اسْتَعنْ بِنا في عَملِكَ، قال أبو موسى: فَاعتذَرْتُ مِمَّا قالوا، ⦗٦١⦘ وأَخبرتُ رسولَ الله - ﷺ- أنِّي لا أدري مَا حَاجَتُهُم، فَصَدَّقَني وَعَذَرني، وقال: «إِنَّا لا نَسْتَعينُ في عَملِنا بِمَن سَأَلَنا» (١) .\nوللنسائي في رواية أخرى أطولُ من هذه، وستجيء مع روايات البخاري، ومسلم في موضعها (٢) .\n_________\n(١) في الأصل: من سألناه، وما أثبتناه من النسائي المطبوع.\n(٢) البخاري ١٣ / ١١٢ في الأحكام، باب ما يكره من الحرص على الإمارة، وباب الحاكم يحكم بالقتل على من وجب عليه دون الإمام الذي فوقه، وفي الإجارة، باب في الإجارة، وفي استتابة المرتدين، باب حكم المرتد والمرتدة، ومسلم رقم (١٧٣٣) في الإمارة، باب النهي عن طلب الإمارة، وأبو داود رقم (٢٩٣٠) في الخراج والإمارة، باب ما جاء في طلب الإمارة، والنسائي ٨ / ٢٢٤ في آداب القضاة، باب ترك استعمال من يحرص على القضاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"4","page":60},{"text":"<span data-type=\"title\" id=toc-441>الفصل الخامس: في وجوب طاعة الإمام والأمير</span>\n٢٠٤١ - (خ) أنس بن مالك - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «اسْمَعوا وأطِيعوا وإِن استُعمِلَ عليكم عبدٌ حَبشيٌّ، كأنَّ رأسَهُ زَبيبَةٌ (١)، مَا أقَامَ فيكُم كِتَابَ الله» .\nوفي رواية: أنَّ رسولَ الله - ﷺ- قال لأبي ذَرٍّ: «اسْمَعْ، وأَطِعْ، ولو ⦗٦٢⦘ لِحَبَشيٍّ، كأنَّ رَأْسَهُ زَبِيبَةٌ» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زبيبة): جعل الزبيبة مثلًا في سواد الرأس الأسود وجعودة شعره.\n_________\n(١) قال الحافظ في \" الفتح \": قيل: شبهه بذلك لصغر رأسه، وذلك معروف في الحبشة، وقيل: لسواده، وقيل: لقصر شعر رأسه وتفلفله.\n(٢) ١٣ / ١٠٨ في الأحكام، باب السمع والطاعة للإمام ما لم تكن معصية، وفي الجماعة، باب إمامة العبد والمولى، وباب إمامة المفتون والمبتدع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٣/١١٤)، والبخاري (١/١٧٨) قال: حدثنا محمد بن بشار. وفي (٩/٧٨) قال: حدثنا مسدد. و«ابن ماجة» ٢٨٦٠ قال: حدثنا محمد بن بشار، وأبو بشر بكر بن خلف. أربعتهم (أحمد، وابن بشار، ومسدد، وبكر) قالوا: حدثنا يحيى بن سعيد القطان.\n٢-وأخرجه أحمد (٣/١٧١)، والبخاري (١/١٧٨) قال: حدثنا محمد بن أبان. كلاهما (أحمد، وابن أبان) قالا: حدثنا محمد بن جعفر (غندر) .\nكلاهما - يحيى بن سعيد، وغندر - قالا: حدثنا شعبة، قال: حدثنا أبو التياح يزيد بن حميد، فذكره.","vol":"4","page":61},{"text":"٢٠٤٢ - (م ت س) أم الحصين الأحمسية (١) - ﵂ - قالت: حَجَجْتُ مَعَ رسولِ الله -ﷺ- حَجَّةَ الودَاعِ، فَرأيتُهُ حِينَ رَمَى جَمْرَةَ العَقَبَةِ وانصَرَفَ، وهو على راحِلَتِهِ، ومعه بلالٌ وأُسَامَةُ: أَحَدُهُما يقودُ بِهِ رَاحِلَتَهُ، والآخرُ رافعٌ ثَوبَهُ على رأسِ رسولِ الله - ﷺ- يُظِلُّهُ من الشمس، قالت: فقال رسولُ الله - ﷺ- قَولًا كثيرًا لم أفْهمهُ، ثُمَّ سَمِعتُهُ يقولُ: «إِنْ أُمِّرَ عليكم عَبْدٌ مُجَدَّعٌ - حَسِبْتها قالت: أسودُ - يَقُودُكمْ بِكِتابِ اللهِ فَاسمعوا [لَهُ] وَأَطِيعوا» (٢) .\nوفي رواية: نحوه في الإمارة فقط، وقال: «عَبْدًا حَبَشيًا مُجَدَّعًا» . وقال: إنَّها سَمِعَتْ رسولَ الله - ﷺ- بِمنى، أو بعرَفَاتٍ. هذه رواية مسلم. ⦗٦٣⦘\nوفي رواية الترمذي قالت: سمعتُ رسولَ الله - ﷺ- يَخْطُبُ في حَجَّةِ الودَاعِ، وعليه بُرْدٌ قد التَفَعَ به من تَحْتِ إِبْطِهِ، قالت: فَأنا أنْظُرُ إلى عَضَلَةِ عَضُدِهِ تَرْتَجُّ، سَمعتُه يقول: «يَا أيُّها النَّاسُ اتَّقُوا اللهَ، وإن أُمِّرَ عليكم عَبدٌ حَبَشيٌّ مُجَدَّعٌ، فَاسْمَعوا وأَطِيعوا ما أقام فيكم كتابَ الله» .\nوفي رواية النسائي نحو من رواية الترمذي، إلا أنه لم يذكر الْبُرْدَ والتَّلفعَ به (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مجدع): المجدع: المقطوع الأطراف، وأكثر ما يستعمل في الأنف والأذن.\n(التفع به): التفع بالثوب: إذا تغطى به، ولفع رأسه بثوبه إذا غطاه به.\n_________\n(١) في الأصل: الاخمصية: وهو تصحيف، والتصحيح من كتب الرجال.\n(٢) قال الحافظ في \" الفتح \": وفي الرواية فائدتان: تعيين جهة الطاعة، وتاريخ الحديث وأنه كان في أواخر عهد النبي ﷺ.\n(٣) مسلم رقم (١٨٣٣) في الإمارة، باب وجوب طاعة الأمراء في غير معصية، والترمذي رقم (١٧٠٦) في الجهاد، باب ما جاء في طاعة الإمام، والنسائي ٧ / ١٥٤ في البيعة، باب الحرص على طاعة الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٥٩) قال: حدثنا سفيان. و«أحمد» (٦/٤٠٢) قال حدثنا أبو قطن. وفي (٦/٤٠٢) قال: حدثنا وكيع. وفي (٦/٤٠٣) قال: حدثنا: حدثنا أبو نعيم. والترمذي (١٧٠٦) قال: حدثنا محمد بن يحيى النيسابوري. قال: حدثنا محمد بن يوسف.\nخمستهم - سفيان، وأبو قطن، ووكيع، وأبو نعيم، ومحمد بن يوسف - عن يونس بن أبي إسحاق، عن العيزار بن حريث، فذكره.\n-ورواه يحيى بن حصين عنها:\nأخرجه أحمد (٤/٦٩، ٥/٣٨١، ٦/٤٠٢) قال: حدثنا يحيى بن سعيد عن شعبة. وفي (٦/٤٠٢) قال: حدثنا روح. قال: حدثنا شعبة. وفي (٦/٤٠٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/٤٠٣) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٦/٤٠٣) قال: حدثنا كيع. وقال: قال شعبة. و«عبد بن حميد» (١٥٦٠) قال: أخبرنا عبيد الله بن موسى. عن إسرائيل، عن أبي إسحاق. وفي (١٥٦١) قال: حدثنا عفان بن مسلم. قال: حدثنا شعبة. و«مسلم» (٤/٧٩، ٦/١٥) قال: حدثني سلمة ابن شبيب. قال: حدثنا الحسن بن أعين. قال: حدثنا معقل، عن زيد بن أبي أنيسة. و(٦/١٤) قال: حدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٥) قال: وحدثناه ابن بشار. قال: حدثنا محمد بن جعفر وعبد الرحمن بن مهدي، عن شعبة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع بن الجراح، عن شعبة (ح) وحدثنا عبد الرحمن بن بشر. قال: حدثنا بهز. قال: حدثنا شعبة. و«ابن ماجة» (٢٨٦١) قال: حدثنا أبو بكر بن أبي شيبة. قال حدثنا وكيع بن الجراح، عن شعبة. والنسائي (٧/١٥٤) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. قال: حدثنا شعبة.\nثلاثتهم - شعبة، وأبو إسحاق، وزيد بن أبي أنيسة - عن يحيى بن الحصين، فذكره.\n* أخرجه أحمد (٤/٧٠، ٥/٣٨١، ٦/٤٠٢) قال: حدثنا وكيع، عن إسرائيل، عن أبي إسحاق، عن يحيى بن الحصين، عن أمه، قالت: سمعت النبي -ﷺ- بعرفات، فذكرته، بنحوه.","vol":"4","page":62},{"text":"٢٠٤٣ - (خ م س) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «مَنْ أطاعني فقد أطاعَ الله، ومَنْ عصاني فقد عَصى اللهَ، ومَنْ يُطعِ الأمِيرَ فَقَدْ أطَاعَني، ومَنْ يَعصِ الأمِيرَ فَقد عَصَانِي» . ⦗٦٤⦘\nوفي رواية مثله، وفيه: «وَإِنَّمَا الإمَامُ جُنَّةٌ يُقَاتَلُ مِنْ ورَائِهِ، وَيُتَّقَى به، فإنْ أمَرَ بِتَقْوى اللهِ وعَدَلَ، فإنَّ له بذلك أَجرًا، وإن قال بِغيرِهِ، كان عليه منه وزْرًا» .\nأخرجه البخاري، ومسلم، وأخرج النسائي الرواية الأولى.\nوفي أخرى للبخاري مِثْلَهُ، وفي أوله: «نَحنُ الآخرُونَ السَّابِقُونَ ...» ثم ذكرَه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُنَّة): الجُنَّة ما يتقى به الأذى، ويستدفع به الشر.\n_________\n(١) البخاري ١٣ / ٩٩ في الأحكام، باب قوله تعالى: ﴿أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم﴾، وفي الجهاد، باب يقاتل من وراء الإمام ويتقى به، ومسلم رقم (١٨٣٥) في الإمارة، باب وجوب طاعة الأمراء في غير معصية، والنسائي ٧ / ١٥٤ في البيعة، باب الترغيب في طاعة الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح رواه عن الأعرج، أنه سمع أبا هريرة: أخرجه الحميدي (١١٢٣) قال: حدثنا سفيان. قال حدثنا أبو الزناد. و«أحمد» (٢/٢٤٤) قال: قرئ على سفيان: سمعت أبا الزناد. وفي (٢/٣٤٢) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا موسى بن عقبة. و«البخاري» (٤/٦٠) قال: حدثنا أبو اليمان. وقال: أخبرنا شعيب. قال حدثنا أبو الزناد. ومسلم (٦/١٣) قال: حدثنا يحيى بن يحيى. قال: أخبرنا المغيرة بن عبد الرحمن الحزامي، عن أبي الزناد. (ح) وحدثنيه زهير بن حرب. قال: حدثنا ابن عيينة، عن أبي الزناد. و«النسائي» في الكبرى (الورقة /١١٧-أ) قال: أخبرنا محمد بن منصور المكي، قال: حدثنا سفيان، عن أبي الزناد.\nكلاهما - أبو الزناد، وموسى بن عقبة -عن الأعرج، فذكره.\nأخرجه أحمد (٢/٢٧٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٥١١) قال: حدثنا روح. قال: حدثنا ابن جريج. قال: أخبرنا زياد. والبخاري (٩/٧٧) قال: حدثنا عبدان. قال: أخبرنا عبد الله، عن يونس. ومسلم (٦/١٣) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني محمد بن حاتم. قال: حدثنا مكي بن إبراهيم. قال: حدثنا ابن جريج، عن زياد. والنسائي (٧/١٥٤) قال: أخبرنا يوسف بن سعيد. قال: حدثنا حجاج، عن ابن جريج، أن زياد بن سعد أخبره. وفي الكبرى «تحفة الأشراف» (١١/١٥٢٦٢) عن محمد بن نصر، عن أيوب بن سليمان بن بلال، عن أبي بكر بن أبي أويس، عن سليمان بن بلال، عن محمد بن أبي عتيق وموسى بن عقبة.\nخمستهم - معمر، وزياد بن سعد، ويونس بن يزيد، ومحمد بن أبي عتيق، وموسى بن عقبة - عن ابن شهاب الزهري، أن أبا سلمة بن عبد الرحمن أخبره، فذكره.\n- ورواه عن أبي علقمة الأنصاري. قال: حدثني أبو هريرة، من فيه إلى في:\nأخرجه أحمد (٢/٣٨٦) قال: حدثنا بهز. قال: حدثنا حماد بن سلمة. وفي (٢/٤١٦) قال: حدثنا عفان وبهز قالا: حدثنا أبو عوانة. وفي (٢/٤٦٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وعبد بن حميد (١٤٦٢) قال: حدثني أبو الوليد. قال: أخبرنا أبو عوانة. ومسلم (٦/١٣ و١٤) قال: حدثني أبو كامل الجحدري. قال: حدثنا أبو عوانة. (ح) وحدثني عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (٨/٢٧٦) قال: أخبرنا محمد بن بشار، عن محمد، وذكر كلمة معناها حدثنا شعبة. وابن خزيمة (١٥٩٧) قال: حدثنا محمد بن بشار. قال: حدثني محمد بن جعفر. قال: حدثنا شعبة.\nثلاثتهم -حماد بن سلمة، وأبو عوانة، وشعبة-عن يعلى بن عطاء، عن أبي علقمة الأنصاري، فذكره.\n- ورواه عن أبي صالح، عن أبي هريرة:\nأخرجه أحمد (٢/٢٥٢) قال: حدثنا أبو معاوية ووكيع. وفي (٢/٤٧١) قال: حدثنا وكيع. وابن ماجة (٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثني أبو معاوية ووكيع. وفي (٢٨٥٩) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد قالا: حدثنا وكيع.\nكلاهما (أبو معاوية، ووكيع) قالا: حدثنا الأعمش، عن أبي صالح، فذكره.\n- ورواه همام بن منبه. قال: هذا ما حدثنا به أبو هريرة:\nأخرجه أحمد (٢/٣١٣) . ومسلم (٦/١٤) قال: حدثنا محمد بن رافع.\nكلاهما (أحمد بن حنبل، ومحمد بن رافع) عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره.\n- ورواه أبو يونس مولى أبي هريرة. قال: سمعت أبا هريرة يقول: عن رسول الله -ﷺ- قال من أطاع الأمير، ولم يقل: أميري. هكذا ذكره مسلم ولم يسق متنه كاملا.\nأخرجه مسلم (٦/١٤) قال: حدثني أبو الطاهر. قال: أخبرنا بن وهب، عن حيوة، أن أبا يونس مولى أبي هريرة حدثه، فذكره.","vol":"4","page":63},{"text":"٢٠٤٤ - (م ت) وائل بن حُجر - ﵁ -: قال: سَألَ سَلَمَةُ بْنُ يَزِيدٍ الجُعفيُّ رسولَ الله - ﷺ- قال: يا نَبيَّ اللهِ، أرَأيتَ إنْ قَامَتْ علينا أُمرَاءُ يَسألُونَا حَقَّهم، ويَمنعونَا حَقَّنا، فما تَأْمُرنا؟ فأعْرَضَ عنه، ثم سأله، فَأعرَضَ عَنْه، ثم سأله في الثانية - أو في الثَّالِثَةِ - فَجَذَبَهُ الأشعَثُ بنُ قَيسٍ، فقال: «اسْمعوا وأطِيعُوا، فإنَّما عليهم مَا حُمِّلُوا، وعليكم ما حُمِّلْتُم» . هذه رواية مسلم. ⦗٦٥⦘\nواختصره الترمذي قال: سمعتُ رسولَ الله - ﷺ- ورجلٌ يَسألُهُ - فقال: أَرأَيتَ إنْ كان عَلَيْنا أُمَرَاءُ يَمنعونا حَقَّنا ويسألونا حَقَّهُمْ؟ فقال رسولُ الله - ﷺ-: «اسْمعوا وأطِيعُوا، فإنَّما عليهم مَا حُمِّلُوا، وعليكم ما حُمِّلْتُم» (١) .\n_________\n(١) مسلم رقم (١٨٤٦) في الإمارة، باب في طاعة الأمراء وإن منعوا الحقوق، والترمذي رقم (٢٢٠٠) في الفتن، باب ما جاء ستكون فتن كقطع الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/١٩) قال: حدثنا محمد بن المثنى ومحمد بن بشار. قالا: حدثنا محمد بن جعفر. (ح) وحثنا أبو بكر بن أبي شيبة. قال: حدثنا شبابة. والترمذي (٢١٩٩) قال: حدثنا الحسن بن علي الخلال. قال: حدثنا يزيد بن هارون.\nثلاثتهم (محمد بن جعفر، وشبابة، ويزيد) عن شعبة، عن سماك بن حرب، عن علقمة بن وائل بن حجر، فذكره.","vol":"4","page":64},{"text":"٢٠٤٥ - (خ م [ت]) عبد الله بن مسعود - ﵁ -: قال: قال رسول الله - ﷺ-: «إِنَّها ستكُونُ بعدي أَثَرَةٌ، وَأُمُورٌ تُنكِرُونَها» قالوا: يا رسولَ الله، كيفَ تَأْمُرُ مَنْ أَدْرَكَ ذلك مِنّا؟ قال: «تُؤدُّونَ الحَقَّ الذي عليكم، وتَسألُونَ اللهَ الذي لكم» . أخرجه البخاري، ومسلم [والترمذي] (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أثرة): الأثرة اسم من آثر به يؤثر إيثارًا: إذا سمح به لغيره وفضله على نفسه، والمراد: إنكم ستجدون بعدي قومًا يُفضِّلون أنفسهم عليكم في الفيء ونحوه.\n_________\n(١) البخاري ١٣ / ٤ في الفتن، باب قوله ﵇: \" ستكون بعدي أمور تنكرونها \"، وفي الأنبياء، باب علامات النبوة في الإسلام، ومسلم رقم (١٨٤٣) في الإمارة، باب وجوب الوفاء ببيعة الخلفاء، والترمذي رقم (٢١٩١) في الفتن، باب ما جاء في الأثرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٤) (٣٦٤٠) قال: حدثنا أبو معاوية. وفي (١/٣٨٤) (٣٦٤١) و(١/٣٨٦) (٣٦٦٣) قال: سمعت يحيى. وفي (١/٤٢٨) (٤٠٦٦) قال: حدثنا مؤمل، قال: حدثنا سفيان. وفي (١/٤٣٣) (٤١٢٧) قال: حدثنا وكيع. (ح) وحدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٤/٢٤١) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وفي (٩/٥٩) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. ومسلم (٦/١٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو الأحوص، ووكيع (ح) وحدثني أبو سعيد الأشج، قال: حدثنا وكيع (ح) وحدثنا أبو كريب، وابن نمير، قالا: حدثنا أبو معاوية (ح) وحدثنا إسحاق بن إبراهيم، وعلي بن خشرم، قالا: أخبرنا عيسى بن يونس (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. والترمذي (٢١٩٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nثمانيتهم - أبو معاوية، ويحيى بن سعيد، وسفيان، ووكيع، وشعبة، وأبو الأحوص، وعيسى بن يونس، وجرير - عن الأعمش، قال: حدثنا زيد بن وهب، فذكره.","vol":"4","page":65},{"text":"٢٠٤٦ - (خ م ت د س) عبد الله بن عمر - ﵄ -: أنَّ رسولَ الله - ﷺ- قال: «على المرء المسلم السَّمعُ والطاعَةُ فيما أحَبَّ أو كَرِهَ، ⦗٦٦⦘ إِلا أَنْ يُؤمَرَ بِمَعْصِيَةٍ، فَإِن أُمِرَ بِمعصيةٍ، فلا سَمْعَ، ولا طَاعَةَ» أخرجه الجماعة إلا الموطأ (١) .\n_________\n(١) البخاري ١٣ / ١٠٩ في الأحكام، باب السمع والطاعة للإمام ما لم تكن معصية، وفي الجهاد، باب السمع والطاعة للإمام، ومسلم رقم (١٨٣٩) في الإمارة، باب وجوب طاعة الأمراء في غير معصية، والترمذي رقم (١٧٠٧) في الجهاد، باب ما جاء لا طاعة لمخلوق في معصية الخالق، وأبو داود رقم (٢٦٢٦) في الجهاد، باب في الطاعة، والنسائي ٧ / ١٦٠ في البيعة، باب جزاء من أمر بمعصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/١٧) (٤٦٦٨) قال: حدثنا يحيى. وفي (٢/١٤٢) (٦٢٧٨) قال: حدثنا ابن نمير. وعبد بن حميد (٧٥٢) قال: أخبرنا محمد بن بشر العبدي. والبخاري (٤/٦٠ و٩/٧٨) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. وفي (٤/٦٠) قال: حدثني محمد بن صباح، قال: حدثنا إسماعيل بن زكرياء. ومسلم (٦/١٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثناه زهير ابن حرب، ومحمد بن المثنى، قالا: حدثنا يحيى، وهو القطان. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وأبو داود (٢٦٢٦) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (٢٨٦٤) قال: حدثنا محمد ابن رمح، قال: أخبرنا الليث بن سعد. (ح) وحدثنا محمد بن الصباح، وسويد بن سعيد، قالا: حدثنا عبد الله بن رجاء المكي. والترمذي (١٧٠٧) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي في الكبرى «الورقة / ١١٧ - أ» قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. ستتهم: - يحيى بن سعيد القطان، وابن نمير، ومحمد بن بشر، وإسماعيل بن زكريا، والليث بن سعد، وعبد الله بن رجاء - عن عبيد الله بن عمر\n٢ - وأخرجه النسائي (٧/١٦٠) قال: أخبرنا قتيبة، قال: حدثنا الليث، عن عبيد الله بن أبي جعفر.\nكلاهما (عبيد الله بن عمر، وعبيد الله بن أبي جعفر) عن نافع، فذكره.","vol":"4","page":65},{"text":"٢٠٤٧ - (م س) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «عَلَيْكَ السمعُ والطاعَةُ في عُسْرِكَ ويُسْرِكَ، ومَنْشَطِكَ وَمَكرَهِكَ وَأَثَرَةٍ عليك» أخرجه مسلم، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (منشطك): المنشط مفعل من النشاط، أي في حالة نشاطك، وكذلك قوله: (ومكرهك)، أي في حالة كراهتك، والمراد: في حالتي الرضى والسخط، والعسر واليسر، والخير والشر.\n_________\n(١) مسلم رقم (١٨٣٦) في الإمارة، باب وجوب طاعة الأمراء في غير معصية، والنسائي ٧ / ١٤٠ في البيعة، باب البيعة على الأثرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٨١) قال: حدثنا سعيد بن منصور، وقتيبة. ومسلم (٦/١٤) قال: حدثنا سعيد بن منصورو قتيبة بن سعيد. والنسائي (٧/١٤٠) قال: أخبرنا قتيبة.\nكلاهما -سعيد، وقتيبة - قالا: حدثنا يعقوب بن عبد الرحمن، عن أبي حازم، عن أبي صالح السمان، فذكره.","vol":"4","page":66},{"text":"٢٠٤٨ - (م) عوف بن مالك - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «خِيَارُ أَئِمَّتِكُمْ: الذين تُحبُّونَهُمْ ويُحبونَكُمْ، وَتُصَلُّونَ عليهم، ويُصَلُّونَ عليكم (١)، وَشِرارُ أَئِمَّتِكُمُ: الَّذِينَ تُبْغِضُونَهُمْ، ⦗٦٧⦘ وَيُبْغِضُونَكمْ، وتَلْعَنُونَهُم، وَيلْعَنُونَكم» قال: قُلنا: يا رسول الله، أفَلا نُنابِذُهم [عند ذلك؟]، قال: «لا، ما أقاموا فيكم الصلاةَ، لا، ما أقاموا فيكم الصلاةَ، ألا مَنْ وَلِيَ عليهِ وَالٍ، فرآهُ يَأْتي شَيئًا مِنْ مَعصيةِ اللهِ، فليكره ما يأتي من معصية الله، ولا يَنْزِعَنَّ يَدًا من طَاعَةٍ» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ننابذهم): المنابذة المدافعة والمخاصمة والمقاتلة.\n_________\n(١) أي يدعون لكم وتدعون لهم.\n(٢) رقم (١٨٥٥) في الإمارة، باب خيار الأئمة وشرارهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٤) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله، قال: أخبرني عبد الرحمن بن يزيد بن جابر، قال: حدثني زريق مولى بني فزارة. وفي (٦/٢٨) قال: حدثنا يزيد، قال: أخبرنا فرج بن فضالة، عن ربيعة بن يزيد. والدارمي (٢٨٠٠) قال: حدثنا الحكم بن المبارك، قال: أخبرنا الوليد بن مسلم، عن عبد الرحمن بن يزيد بن جابر، قال: أخبرني زريق بن حيان مولى فزارة. ومسلم (٦/٢٤) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا عيسى بن يونس، قال: حدثنا الأوزاعي، عن يزيد بن يزيد بن جابر، عن رزيق بن حيان (ح) وحدثنا داود بن رشيد، قال: حدثنا الوليد، يعني ابن مسلم، قال: حدثنا عبد الرحمن بن يزيد بن جابر، قال: أخبرني مولى بني فزارة، وهو رزيق بن حيان (ح) وحدثنا إسحاق بن موسى الأنصاري، قال: حدثنا الوليد بن مسلم، قال: حدثنا ابن جابر بهذا.\nكلاهما - رزيق بن حيان، وربيعة بن يزيد - عن مسلم بن قرظة، فذكره.","vol":"4","page":66},{"text":"٢٠٤٩ - (ت) عمر بن الخطاب - ﵁ -: قال: قال رسول الله - ﷺ-: «أَلا أُخْبِرُكم بِخِيارِ أُمَرَائِكُم، وَشِرَارِهم؟ خيَارُهم: الذين تُحِبُّونَهم، ويُحِبُّونَكُم، وَتَدْعُونَ لَهُمْ ويَدْعُونَ لَكُمْ، وشِرَارُ أُمَرائِكم: الذين تُبْغِضُونَهُمْ ويُبْغِضُونَكم، وَتَلْعَنُونَهُمْ، ويَلْعَنُونَكُمْ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٦٥) في الفتن، باب خيار الأمراء من تحبونهم ويحبونكم، وفي سنده محمد بن أبي حميد إبراهيم الأنصاري الزرقي، أبو إبراهيم المدني، لقبه حماد، وهو ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث محمد بن أبي حميد، ومحمد يضعف من قبل حفظه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٢٦٤) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر العقدي، قال: حدثنا محمد بن أبي حميد، عن زيد بن أسلم، عن أبيه، فذكره.\n* قال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث محمد بن أبي حميد، ومحمد يضعف من قبل حفظه.","vol":"4","page":67},{"text":"٢٠٥٠ - (م د) عبد الله بن عمرو بن العاص - ﵄ -: أنَّ النبيَّ - ﷺ- قال: «مَنْ بَايَعَ إِمَامًا فَأعْطَاهُ صَفْقَةَ يَدِهِ، وثَمرَةَ قَلْبِهِ، فَليُطِعهُ مَا استطاعَ، فَإنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا رَقَبةَ الآخرِ» . قُلتُ: أنتَ ⦗٦٨⦘ سَمِعْتَ هذا من رسولِ الله - ﷺ-؟ . قال: سَمِعَتْه أُذُنَايَ، وَوَعَاهُ قَلْبي، قلت: هذا ابنُ عَمِّكَ مُعاويَةُ يَأْمُرنَا أن نَفْعَلَ، وَنَفْعَل؟ قال: «أَطِعْهُ في طَاعَةِ الله، واعْصِهِ في مَعصيَةِ الله» .\nهذه رواية أبي داود، وهو طرف من حديث طويل قد أخرجه مسلم بطوله، وهو مذكور في كتاب الفتن، من «حرف الفاء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صفقة يده): كناية عن البيعة والعهد، وذلك أن العادة في التبايع والبيعة: أن يطرح المشتري يده في يد البائع، وكذلك عند البيعة، ويصفق أحدهما يده على الآخر، هذا هو الأصل.\n(ثمرة قلبه): كناية عن الإخلاص فيما عاهده عليه والتزمه له.\n_________\n(١) مسلم رقم (١٨٤٤) في الإمارة، باب وجوب الوفاء ببيعة الخلفاء، وأبو داود رقم (٤٢٤٨) في الفتن والملاحم، باب ذكر الفتن ودلائلها، والنسائي ٧ / ١٥٣ في البيعة، باب على من بايع الإمام وأعطاه صفقة قلبه، وأخرجه أيضًا ابن ماجة رقم (٣٩٥٦) في الفتن، باب ما يكون من الفتن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/١٦١) (٦٥٠١) و(٦٥٠٣) قال: حدثنا أبو معاوية. وفي (٢/١٩١) (٦٧٩٣) . و(٢/١٩٢) (٦٨٠٧) . و(٢/١٩٣) (٦٨١٥) قال: حدثنا وكيع. ومسلم (٦/١٨و ١٩) قال: حدثنا زهير ابن حرب وإسحاق بن إبراهيم. قال إسحاق: أخبرنا. وقال زهير: حدثنا جرير. (ح) وحدثنا أبو بكر ابن أبي شيبة وابن نمير وأبو سعيد الأشج، قالوا: حدثنا وكيع (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. وأبو داود (٤٢٤٨) قال: حدثنا مسدد، قال: حدثنا عيسى بن يونس. وابن ماجة (٣٩٥٦) قال: حدثنا أبو كريب، قال: حدثنا أبو معاوية وعبد الرحمن المحاربي ووكيع. والنسائي (٧/١٥٢) قال: أخبرنا هناد بن السري، عن أبي معاوية. خمستهم - أبو معاوية، ووكيع، وجرير، وعيسى بن يونس، والمحاربي - عن الأعمش، عن زيد بن وهب.\n٢ - وأخرجه أحمد (٢/١٩١) (٦٧٩٤) . ومسلم (٦/١٩) قال: حدثني محمد بن رافع. كلاهما- أحمد ابن حنبل، ومحمد - عن إسماعيل بن عمر أبي المنذر، قال: حدثنا يونس بن أبي إسحاق، قال: حدثني عبد الله بن أبي السفر، عن الشعبي.\nكلاهما (زيد، والشعبي) عن عبد الرحمن بن عبد رب الكعبة، فذكره.","vol":"4","page":67},{"text":"٢٠٥١ - (م ت د) أم سلمة - ﵂ - أنَّ رَسولَ الله - ﷺ- قال: «إِنَّهُ يُسْتَعْمَلُ عليكُمْ أُمَرَاءُ، فَتعرِفُونَ وَتُنْكِرُونَ، فَمَنْ كَرِهَ فَقد بَرِئ، وَمَن أَنْكَرَ فقد سَلِمَ، ولكن مَنْ رَضي وتَابَعَ»، قالوا: أفَلا نُقَاتِلُهمْ؟ قال: «لا، مَا صَلُّوا» . ⦗٦٩⦘\nأي: مَنْ كَرِهَ بِقَلْبه، وأنكر بقلبه، كذا عند مسلم.\nوفي حديث أبي داود: «سَيَكُونُ عليكم أئمَّةٌ تَعرِفُونَ منهم وتُنكِرون ... الحديث» . وأخرجه الترمذي أيضًا (١) .\n_________\n(١) مسلم رقم (١٨٥٤) في الإمارة، باب وجوب الإنكار على الأمراء فيما يخالف الشرع، والترمذي رقم (٢٢٦٦) في الفتن، باب رقم (٧٨)، وأبو داود رقم (٤٧٦٠) في السنة، باب في قتل الخوارج، وأخرجه أيضًا أحمد في \" المسند \" ٦ / ٢٩٥ و٣٠٢ و٣٠٥ و٣٢١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٩٥) قال: حدثنا يزيد. قال: حدثنا هشام بن حسان. وفي (٦/٣٠٢) قال: حدثنا عبد الصمد وعفان وبهز. قالوا: حدثنا حماد. قال: حدثنا قتادة. وفي (٦/٣٠٥) قال: حدثنا يحيى بن سعيد، عن هشام، وفي (٦/٣٠٥) قال: حدثنا أبو عبيدة الحداد. قال: حدثنا همام، عن قتادة. وفي (٦/٣٢١) قال: حدثنا عفان. قال: حدثنا همام. قال: حدثنا قتادة. ومسلم (٦/٢٣) قال: حدثنا هداب بن خالد الأزدي. قال: حدثنا همام بن يحيى. قال: حدثنا قتادة (ح) وحدثني أبو غسان المسمعي ومحمد بن بشار جميعا، عن معاذ. قال أبو غسان: حدثنا معاذ وهو ابن هشام الدستوائي، قال: حدثني أبي عن قتادة (ح) وحدثني أبو الربيع العتكي. قال: حدثنا حماد - يعني ابن زيد -، قال: حدثنا المُعَلَّى بن زياد وهشام. في (٦/٢٤) قال: حدثناه حسن بن الربيع البجلي، قال: حدثنا ابن المبارك، عن هشام. وأبو داود (٤٧٦٠) قال: حدثنا مسدد وسليمان بن داود. المعنى. قالا: حدثنا حماد بن زيد، عن المعلى بن زياد وهشام بن حسان. وفي (٤٧٦١) قال: حدثنا ابن بشار. قال: حدثنا معاذ بن هشام. قال: حدثني أبي، عن قتادة. والترمذي (٢٢٦٥) قال: حدثنا الحسن بن علي الخلال. قال: حدثنا يزيد بن هارون. قال: أخبرنا هشام بن حسان.\nثلاثتهم (هشام، وقتادة، والمعلى) عن الحسن، عن ضبة، فذكره.","vol":"4","page":68},{"text":"٢٠٥٢ - (خ م) عبد الله بن عباس - ﵄ -: أنَّ رسول الله - ﷺ- قال: «مَنْ كَرِهَ مِنْ أمِيرِهِ شَيْئًا فَلْيَصبِرْ، فَإِنَّهُ مَنْ خَرَجَ مِن السُّلطانِ شِبرًا مَاتَ مِيتَة جَاهِليَّة» .\nوفي رواية: «فَليَصبِرْ عليه، فَإِنَّهُ مَنْ فَارَقَ الجَمَاعَةَ شِبرًا فَمَاتَ (١) فَمِيتَتُهُ جَاهِليَّةٌ» . أخرجه البخاري، ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من فارق الجماعة فميتته جاهلية): معناه كل جماعة عقدت عقدًا يوافق الكتاب والسنة، فلا يجوز لأحد أن يفارقهم في ذلك العقد، فإن خالفهم فيه استحق الوعيد. ⦗٧٠⦘\nومعنى قوله: «فميتته جاهلية» أي على ما مات عليه أهل الجاهلية قبل مبعث النبي - ﷺ- من الجهالة والضلالة.\n_________\n(١) في الأصل: مات.\n(٢) رواه البخاري ١٣ / ٥ في الفتن، باب قول النبي ﷺ: \" سترون بعدي أمورًا تنكرونها \"، وفي الأحكام، باب السمع والطاعة للإمام ما لم تكن معصية، ومسلم رقم (١٨٤٩) في الإمارة، باب وجوب ملازمة جماعة المسلمين عند ظهور الفتن وفي كل حال وتحريم الخروج على الطاعة ومفارقة الجماعة، وأخرجه أيضًا أحمد في \" المسند \" ١ / ٢٧٥ و٢٧٧ و٣١٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٧٥) (٢٤٨٧) وفي (١/٢٩٧) (٢٧٠٢) قال: حدثنا حسن بن الربيع، قال: حدثنا حماد بن زيد. وفي (١/٣١٠) (٢٨٢٦) قال: حدثنا أبو كامل، قال: حدثنا سعيد بن زيد. وفي (١/٣١٠) (٢٨٢٧) قال: حدثنا يونس، قال: حدثنا حماد بن سلمة. والدارمي (٢٥٢٢) قال: حدثنا حجاج بن منهال، قال: حدثنا حماد بن زيد. والبخاري (٩/٥٩) قال: حدثنا مسدد، عن عبد الوارث. وفي (٩/٥٩) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. وفي (٩/٧٨) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد. ومسلم (٦/٢١) قال: حدثنا حسن بن الربيع، قال: حدثنا حماد بن زيد. (ح) وحدثنا شيبان بن فروخ، قال: حدثنا عبد الوارث.\nأربعتهم- حماد بن زيد، وسعيد بن زيد، وحماد بن سلمة، وعبد الوارث - عن الجعد أبي عثمان، عن أبي رجاء العطاردي، فذكره.","vol":"4","page":69},{"text":"٢٠٥٣ - (م س) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «مَنْ خَرَجَ مِن الطَّاعَةِ وَفَارَقَ الجماعةَ فماتَ ماتَ مِيتة جَاهلية، وَمَنْ قَاتلَ تَحْتَ رَايَةٍ عُمِّيَّةٍ، يَغْضَبُ لِعَصَبَةٍ، أو يَدْعُو إِلى عَصبَةٍ، أو يَنْصُرُ عَصَبَة، فَقُتِلَ فَقِتْلَةٌ جَاهِليَّةٌ، وَمَن خَرَجَ عَلى أُمَّتي يَضرِبُ بَرَّهَا وَفَاجِرَها، لا يَتَحَاش (١) مِنْ مؤمِنها، ولا يَفي بِعَهدِ ذِي عَهدِها، فَلَيْسَ مِني، وَلَسْتُ منه» . أخرجه مسلم، والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُمِّيَّة): العمية الجهالة والضلالة، وهي فُعِّيلة من العمى.\n_________\n(١) قال النووي في \" شرح مسلم \": وفي بعض النسخ \" يتحاشى \" بالياء، ومعناه: لا يكترث بما يقوله فيها، ولا يخاف وباله وعقوبته.\n(٢) رواه مسلم رقم (١٨٤٨) في الإمارة، باب وجوب ملازمة جماعة المسلمين عند ظهور الفتن، والنسائي ٧ / ١٣٣ في تحريم الدم، باب التغليظ فيمن قاتل تحت راية عمية، وأخرجه أيضًا ابن ماجة مختصرًا رقم (٣٩٤٨) في الفتن، باب العصبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩٦) قال: حدثنا يزيد. قال: حدثنا جرير بن حازم. وفي (٢/٣٠٦) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن أيوب. ومسلم (٦/٢٠ و٢١) قال: حدثنا شيبان بن فروخ. قال: حدثنا جرير، يعني ابن حازم. (ح) وحدثني عبيد الله بن عمر القواريري. قال: حدثنا حماد بن زيد قال: حدثنا أيوب. (ح) وحدثني زهير بن حرب. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا مهدي بن ميمون. (ح) وحدثنا ابن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وابن ماجة (٣٩٤٨) قال: حدثنا بشر بن هلال الصواف. قال: حدثنا عبد الوارث بن سعيد. قال: حدثنا أيوب. والنسائي (٧/١٢٣) قال: أخبرنا بشر بن هلال الصواف. قال: حدثنا عبد الوارث. قال: حدثنا أيوب.\nأربعتهم - جرير بن حازم، وأيوب السختياني، ومهدي بن ميمون، وشعبة - عن غيلان بن جرير، عن أبي قيس زياد بن رياح القيسي، فذكره.\n* أخرجه أحمد (٢/٤٨٨) قال: حدثنا إسماعيل، عن أيوب. (ح) وحدثنا محمد بن جعفر. قال: حدثنا شعبة. ومسلم (٦/٢١) قال: حدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة.\nكلاهما (أيوب، وشعبة) عن غيلان بن جرير، عن زياد بن رياح، عن أبي هريرة. قال: من خرج من الطاعة وفارق الجماعة ... فذكر نحوه موقوفا.","vol":"4","page":70},{"text":"٢٠٥٤ - (خ م ت) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «ثَلاثَةٌ لا يُكلِّمُهُمُ اللهُ يومَ القِيَامَةِ (١)، ولا ⦗٧١⦘ يُزَكِّيهم (٢)، ولهم عَذَابٌ أليم: رجلٌ بايعَ إمَامًا، فَإِن أعطَاهُ وَفَى لَهُ، وإن لم يُعْطِهِ، لم يَفِ لَهُ» .\nهذا لفظ الترمذي، وهو طرف من حديث قد أخرجه البخاري، ومسلم عن أبي هريرة، وهو مذكور في فصل «آفات النفس» من كتاب «اللواحق»، وهو في آخر الكتاب (٣) .\n_________\n(١) قال النووي في \" شرح مسلم \": قيل: معنى لا يكلمهم الله تكليم من رضي عنه بإظهار الرضى، بل بكلام يدل على السخط، وقيل: المراد: أنه يعرض عنهم، وقيل: لا يكلمهم كلامًا يسرهم، ⦗٧١⦘ وقيل: لا يرسل إليهم الملائكة بالتحية.\n(٢) أي: لا يطهرهم من الذنوب.\n(٣) البخاري ١٣ / ١٧٤ في الأحكام، باب من بايع رجلًا لا يبايعه إلا للدنيا، وفي الشرب، باب إثم من منع ابن السبيل من الماء، وباب من رأى أن صاحب الحوض والقربة أحق بمائه، وفي الشهادات، باب اليمين بعد العصر، وفي التوحيد، باب قول الله تعالى: ﴿وجوه يومئذ ناضرة﴾، ومسلم رقم (١٠٨) في الإيمان، باب بيان غلظ تحريم إسبال الإزار والمن بالعطية، والترمذي رقم (١٥٩٥) في السير، باب ما جاء في نكث البيعة، وأخرجه أيضًا ابن ماجة رقم (٢٢٠٧) في التجارات، باب ما جاء في كراهية الأيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: يأتي في اللواحق آخر الكتاب.","vol":"4","page":70},{"text":"٢٠٥٥ - (د) بشر بن عاصم: عن عُقبة بن مالك - ﵁ - من رَهطه قال: بَعَثَ رَسولُ الله - ﷺ- سَرِيَّة، فَسَلَّحتُ رَجُلًا منهم سَيفًا، فَلما رَجَعَ قال: لو رَأيتَ مَا لامَنا رسولُ الله - ﷺ-؟ قال: «أَعَجَزْتُمْ إِذْ بَعَثْتُ رَجُلًا فَلم يَمضِ لأمري: أَنْ تَجْعَلُوا مَكَانَهُ مَنْ يَمضي لأمْري؟» . أخرجه أبو داود (١) . ⦗٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فسلحت): سلحت فلانًا سيفًا، أي جعلته له سلاحًا.\n_________\n(١) رقم (٢٦٢٧) في الجهاد، باب في الطاعة، وإسناده حسن، قال المنذري: ذكر أبو عمر النمري وغيره أن عقبة هذا روى عن النبي ﷺ حديثًا واحدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١١٠) . وأبو داود (٢٦٢٧) قال: حدثنا يحيى بن معين.\nكلاهما (أحمد، ويحيى بن معين) قالا: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا سليمان بن المغيرة، قال: حدثنا حميد بن هلال، عن بشر بن عاصم، فذكره.\nقلت: عزا الحافظ حديثه للبغوي وابن حبان وأبي يعلى. راجع «الإصابة» (٧/٢٦) (٥٦٠٥) .","vol":"4","page":71},{"text":"٢٠٥٦ - (خ ط) عبد الله بن عمر - ﵄ -: كَتَبَ إلى عبدِ الملك بنِ مَروان يُبَايِعُهُ، ويقولُ: «أُقِرُّ لَكَ بالسَّمعِ، والطَّاعَةِ على سُنَّةِ رسولِ الله - ﷺ- فِيما استَطَعْتُ» .\nوفي رواية: كَتَبَ: «إِنِّي أُقِرُّ بالسَّمعِ، والطَّاعَةِ لِعَبدِ الله عَبدِ الملكِ أمِيرِ المؤمِنِينَ على سُنَّةِ اللهِ، وَسُنَّةِ رَسولِهِ، وإنَّ بَنِيَّ قد أقَرُّوا بمثلِ ذلك» . هذه رواية البخاري.\nوفي رواية الموطأ: كَتَبَ إليه: «بسم الله الرحمن الرحيم، أمَّا بَعْدُ، لِعَبدِ الله عبدِ الملكِ أمِيرِ المُؤْمِنينَ، سَلامٌ عَليكَ، فَإِنِّي أحْمدُ إِليكَ اللهَ الذي لا إله إلا هو، وأُقِرُّ لَكَ بالسَّمعِ، والطَّاعَةِ على سُنَّةِ اللهِ، وسُنَّةِ رسولِهِ فِيما استَطَعْتُ» (١) .\n_________\n(١) البخاري ١٣ / ١٦٧ في الأحكام، باب كيف يبايع الإمام الناس، والموطأ ٢ / ٩٨٣ في البيعة، باب ما جاء في البيعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧٢٠٢ / الفتح) قال: حدثنا عبد الله بن يوسف، حدثني مالك. وأخرجه مالك في باب ما جاء في البيعة. عبد الله بن دينار عن ابن عمر. فذكره.","vol":"4","page":72},{"text":"٢٠٥٧ - (ت) زياد بن كسيب العدوي - ﵀ -: قال: كنتُ مَعَ أَبي بَكرَةَ تَحْتَ مِنبر ابنِ عَامِرٍ، وهو يَخْطُبُ، وعليه ثِيابٌ رِقَاقٌ، فقال أَبو بلالٍ: انْظُروا إلى أمِيرنَا يَلْبَسُ ثِيَابَ الفُسَّاقِ ويَعِظُ، فقال أَبو بكرةَ: اسكت، سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ أَهَانَ السُّلْطَانَ أَهَانَهُ اللهُ» . ⦗٧٣⦘\nوروي: «سُلطَانَ اللهِ في الأرض» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٢٥) في الفتن، باب رقم (٤٧)، وفي سنده كسيب العدوي لم يوثقه غير ابن حبان، وسعد بن أوس العدوي، أو عبيد البصري، وهو صدوق له أغاليط، ومع ذلك فقد قال الترمذي: حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٤٢ و٤٨) قال: حدثنا محمد بن بكر. والترمذي (٢٢٢٤) قال: حدثنا بندار، قال: حدثنا أبو داود.\nكلاهما (ابن بكر، وأبو داود الطيالسي) قالا: حدثنا حميد بن مهران، قال: حدثنا سعد بن أوس، عن زياد بن كسيب العدوي، فذكره.","vol":"4","page":72},{"text":"<span data-type=\"title\" id=toc-442>الفصل السادس: في أعوان الأئمة والأمراء</span>\n٢٠٥٨ - (د س) عائشة - ﵂ -: قالت: قال رسول الله -ﷺ-: «إِذَا أَرَادَ الله بالأمِيرِ خَيْرًا جَعَلَ لَهُ وزِيرَ صِدْقٍ، إِنْ نَسيَ ذَكَّرَهُ، وإِنْ ذَكَرَ أَعَانَهُ، وإِذَا أرَادَ بِهِ غَيْرَ ذلك جَعَلَ له وَزيرَ سُوءٍ، إِنْ نَسيَ لم يُذَكِّرْهُ، وإن ذَكَرَ لم يُعِنْهُ» هذه رواية أبي داود.\nوفي رواية النسائي: قالت: قال رسولُ الله -ﷺ-: «مَنْ وَليَ مِنكم عَمَلًا فَأرَادَ اللهُ بِهِ خَيرًا، جَعَلَ له وَزيرًا صالحًا، إنْ نَسِيَ ذَكَّرَهُ، وإنْ ذَكَرَ أعَانَهُ» (١) .\n_________\n(١) أبو داود رقم (٢٩٣٢) في الخراج والإمارة، باب في اتخاذ الوزير، والنسائي ٧ / ١٥٩ في البيعة، باب وزير الإمام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/٧٠) قال: ثنا حسين بن محمد، قال: حدثنا مسلم - يعني ابن خالد -، عن عبد الرحمن بن أبي بكر. وأبو داود (٢٩٣٢) قال: حدثنا موسى بن عامر المري. قال: حدثنا الوليد. قال: حدثنا زهير بن محمد، عن عبد الرحمن بن القاسم. والنسائي (٧/١٥٩) قال: أخبرنا عمرو بن عثمان. قال: حدثنا بقية. قال: حدثنا ابن المبارك، عن ابن أبي حسين.\nثلاثتهم (عبد الرحمن بن أبي بكر، وعبد الرحمن بن القاسم، وعمرو بن سعيد بن أبي حسين) عن القاسم بن محمد، فذكره.","vol":"4","page":73},{"text":"٢٠٥٩ - (خ س) أبو سعيد الخدري، وأبو هريرة - ﵄ -: أنَّ ⦗٧٤⦘ رسولَ الله - ﷺ- قال: «مَا بَعَثَ اللهُ مِنْ نَبِيٍّ، ولا استَخْلَفَ مِن خَليفةٍ، إلا كانَتْ لَهُ بِطَانَتانِ: بِطَانَةٌ تَأْمُرُهُ بِالمعْرُوفِ، وَتَحُضُّهُ عليه، وَبِطَانَةٌ تَأْمُرُهُ بِالشَّرِّ، وَتَحُضُّهُ عليه، والمَعْصُومُ مَنْ عَصمَ اللهُ» . أخرجه البخاري (١) .\nوأخرجه النسائي عن أبي هريرة وحدَه، وهذا لفظه: قال: قال رسولُ الله -ﷺ-: «مَا مِنْ والٍ إلا وَلَهُ بِطَانتان: بِطَانَةٌ تَأمُرُهُ بِالمعروف، وتَنْهَاهُ عن المُنكرِ، وبِطَانَةٌ لا تَألُوهُ خَبَالًا، فَمَن وُقِيَ شَرَّهَا فقد وُقيَ وهو مِنَ التي تَغْلِبُ عليه منهما» (٢) .\nوأخرجه النسائي عن أبي سعيد أيضًا مثل حديث البخاري.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بطانتان): بطانة الرجل: صاحب سره، وداخلة أمره الذي يشاوره في أحواله.\n(لا تألوه خبالًا): أي لا تقصر في إفساد أمره، و«الخبال» والخبل الفساد يكون ذلك في الأفعال والأقوال والأجسام.\n_________\n(١) ١٣ / ١٦٤ في الأحكام، باب بطانة الإمام وأهل مشورته من حديث أبي سعيد، والنسائي ٧ / ١٥٨ في البيعة، باب بطانة الإمام.\n(٢) ٧ / ١٥٨ في البيعة، باب بطانة الإمام، وفي سنده معمر بن يعمر الليثي أبو عامر الدمشقي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وهو بمعنى حديث البخاري فهو حسن به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٩) قال: حدثنا وهب «ابن جرير»، قال: حدثنا أبي. وفي (٣/٨٨) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله. والبخاري (٨/١٥٦) قال: حدثنا عبدان، قال: أخبرنا عبد الله. وفي (٩/٩٥) قال: حدثنا أصبغ، قال: أخبرنا ابن وهب. والنسائي (٧/١٥٨) قال: أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب.\nثلاثتهم - جرير بن حازم، وعبد الله بن المبارك، وابن وهب - عن يونس، عن الزهري، عن أبي سلمة ابن عبد الرحمن، فذكره.\n- وحديث أبي هريرة رواه عنه بطوله أبو سلمة أيضا:\nأخرجه أحمد (٢/٢٣٧) قال: ثنا الوليد، قال: ثنا الأوزاعي. قال: حدثني الزهري. وفي (٢/٢٨٩) قال: ثنا مؤمل بن إسماعيل. قال: ثنا حماد بن سلمة. قال: حدثنا برد بن سنان. عن الزهري. والبخاري في «الأدب المفرد» (٢٥٦) قال: ثنا آدم قال: ثنا شيبان أبو معاوية. قال: حدثنا عبد الملك بن عمير. وأبو داود (٥١٢٨) قال: حدثنا ابن المثنى. قال: حدثنا يحيى بن أبي بكير. قال: حدثنا شيبان، عن عبد الملك بن عمير. وابن ماجة (٣٧٤٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن أبي بكير، عن شيبان، عن عبد الملك بن عمير. والترمذي (٢٣٦٩) قال: حدثنا محمد بن إسماعيل. قال: حدثنا آدم بن أبي إياس. قال: حدثنا شيبان أبو معاوية. قال: حدثنا عبد الملك بن عمير. وفي (٢٨٢٢) قال: حدثنا أحمد بن منيع. قال: حدثنا الحسن بن موسى. قال: حدثنا شيبان، عن عبد الملك بن عمير. والنسائي (٧/١٥٨) قال: أخبرنا محمد بن يحيى بن عبد الله. قال: حدثنا معمر بن يعمر. قال: حدثني معاوية بن سلام. قال: حدثني الزهري. وفي «تحفة الأشراف» (١٠/١٤٩٧٧) عن محمد بن علي بن الحسن بن شقيق، عن أبيه، عن أبي حمزة السكري، عن عبد الملك بن عمير. (ح) وعن أبي علي محمد بن يحيى المروزي، عن عبد الله بن عثمان، عن أبي حمزة، عن عبد الملك بن عمير.\nكلاهما (الزهري، وعبد الملك بن عمير) عن أبي سلمة بن عبد الرحمن، فذكره.\n* أخرجه الترمذي (٢٣٧٠) قال: حدثنا صالح بن عبد الله قال: حدثنا أبو عوانة، عن عبد الملك بن عمير، عن أبي سلمة بن عبد الرحمن، أن رسول الله -ﷺ- خرج يوما وأبو بكر وعمر ... فذكر نحو هذا الحديث ولم يذكر فيه عن أبي هريرة. وحديث شيبان أتم من حديث أبي عوانة وأطول. وشيبان ثقة عندهم صاحب كتاب.\n* رواية الزهري مختصرة على: «ما من وال إلا وله بطانتان. بطانة تأمره بالمعروف وتنهاه عن المنكر، وبطانة لا تألوه خبالا. فمن وقي شرها فقد وقي، وهو من التي تغلب عليه منهما» .","vol":"4","page":73},{"text":"٢٠٦٠ - (خ) أبو أيوب الأنصاري - ﵁ -: قال: سمعتُ ⦗٧٥⦘ رسولَ الله - ﷺ- يقول: «مَا بَعَثَ اللهُ من نَبيٍ، ولا كان بعده من خليفةٍ إلا لَهُ بِطَانَتَانِ»، وذكر مثلَ رواية النسائي عن أبي هريرة إلى قوله: «فقد وُقيَ» . أخرجه البخاري (١) .\n_________\n(١) ١٣ / ١٦٦ في الأحكام، باب بطانة الإمام وأهل مشورته، وأخرجه أيضًا النسائي ٧ / ١٥٨ في البيعة، باب بطانة الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه النسائي (٧/١٥٨) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب عن الليث، عن عبيد الله بن أبي جعفر، عن صفوان، عن أبي سلمة، فذكره.","vol":"4","page":74},{"text":"٢٠٦١ - (ت س) كعب بن عجرة - ﵁ -: قال: خَرَجَ [إلينا] رسولُ الله - ﷺ- ونحن خَمْسةٌ وأَربَعَةٌ - أحَدُ العددين من العرب، والآخر من العجم- فقال: «اسْمَعُوا، إنه سَيَكُونُ بَعْدِي أُمَرَاءُ، فمن دَخَلَ عليهم فَصَدَّقَهُمْ بِكَذِبِهِمْ، وَأعَانَهُمْ على ظُلْمِهِمْ فَليس مِني، ولَستُ منه، وليس بوَارِدٍ عليَّ [الحوضَ]، وَمَنْ دَخَلَ عليهم، ولم يُعِنْهُم على ظُلْمِهِمْ، ولم يُصَدِّقْهمْ بِكَذِبِهِمْ، فهو مِني، وأنَا مِنْهُ، واردٌ عليَّ الحوضَ» .\nوروي: «وَمَنْ لَمْ يَدْخُل» . في الثاني.\nوفي أخرى قال: قال لي رسولُ الله - ﷺ-: «أُعِيذُكَ بالله يا كعْبُ بنُ عُجرَةَ من أُمَرَاء يكونونَ من بعدي، فَمَنْ غَشِيَ أبوَابَهُمْ فَصَدَّقَهُمْ فِي كَذِبِهم، وَأعَانَهُمْ على ظُلْمِهِمْ فَليس مِني، ولَستُ منه، ولا يَرِدَ عليَّ الحوضَ، وَمَنْ غَشِيَ أبوَابَهُمْ، أو لم يَغْشَ، فَلَمْ يُصَدِّقْهُمْ في كذبهم، ولم يُعِنْهُمْ على ظلمهم، فهو مني، وأنا منه، وَسَيَردُ عليَّ الحوضَ، يا كَعْبُ بْنُ عُجْرَةَ، الصَّلاةُ ⦗٧٦⦘ بُرهَانٌ، والصَّومُ جُنَّةٌ حَصِينةٌ، والصَّدَقَةُ تُطْفيءُ الخطيئةَ كما يُطْفِيءُ الماءُ النَّارَ، يا كعبُ بْنَ عجرةَ، لا يَرْبُو لَحْمٌ نَبَتَ مِنْ سُحتٍ إلا كانَتِ النَّارُ أَولى به» . أخرجه الترمذي.\nوأخرج النسائي الأولى، وقال فيها: «ونَحْنُ تِسعةٌ»، ولم يذكر: «من العرب والعجم»، وعَيَّنَهُم في رواية أخرى مثلها (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يربو): ربا الشيء يربو: إذا زاد ونما. ⦗٧٧⦘\n(سحت): السحت الحرام الخبيث من المكسب والمطعم والمشرب.\n_________\n(١) الترمذي رقم (٦١٤) في الصلاة، باب ما ذكر في فضل الصلاة، والنسائي ٧ / ١٦٠ في البيعة، باب الوعيد لمن أعان أميرًا على الظلم، وباب من لم يعن أميرًا على الظلم، من حديث عبيد الله ابن موسى عن غالب بن نجيح القطان عن أيوب بن عائذ الطائي عن قيس بن مسلم عن طارق بن شهاب عن كعب بن عجرة، وغالب بن نجيح القطان، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه، لا نعرفه إلا من حديث عبيد الله بن موسى، قال: وسألت محمدًا (يعني: البخاري) عن هذا الحديث فلم يعرفه إلا من حديث عبيد الله بن موسى، واستغربه جدًا، وقال: (يعني: البخاري) حدثنا ابن نمير عن عبيد الله بن موسى عن غالب بهذا ...، وأورد المنذري في \" الترغيب والترهيب \" ٣ / ١٥ قطعة منه ونسبه لابن حبان في صحيحه، وقد ورد الحديث بإسناد آخر مختصرًا، رواه الترمذي في الفتن من طريق مسعر عن أبي حصين عن الشعبي عن عاصم العدوي عن كعب بن عجرة، وقال: صحيح غريب، ورواه أحمد من طريق سفيان، ورواه النسائي من طريق سفيان ومن طريق مسعر، وله شاهد بمعناه عند أحمد ٣ / ٣٢١ من حديث جابر بإسناد حسن، و(٣ / ٣٩٩)، ورواه الحاكم في المستدرك ٤ / ٤٢٢ وصححه ووافقه الذهبي، فحديث جابر هذا شاهد قوي لرواية أيوب بن عائذ من حديث كعب بن عجرة، فالحديث أقل أحواله أن يكون حسنًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه عن كعب عاصم العدوي:\nأخرجه أحمد (٤/٢٤٣) قال: حدثنا يحيى بن سعيد، عن سفيان. وعبد بن حميد (٣٧٠) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. والترمذي (٢٢٥٩) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثني محمد بن عبد الوهاب، عن مسعر. وقال الترمذي: قال هارون: حدثني محمد بن عبد الوهاب، عن سفيان. والنسائي (٧/١٦٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، عن سفيان. (ح) وأخبرنا هارون بن إسحاق، قال: حدثنا محمد، يعني ابن عبد الوهاب، قال: حدثنا مسعر.\nكلاهما (سفيان، ومسعر) عن أبي حصين عثمان بن عاصم، عن عامر الشعبي، فذكره.\n- ورواه عنه إبراهيم وليس بالنخعي:\nأخرجه الترمذي (٢٥٥٩) أثناء الحديث السابق، ولم يذكر متن الحديث. قال: قال هارون: وحدثني محمد، عن سفيان، عن زبيد، عن إبراهيم، وليس بالنخعي، فذكره.\n- ورواه عنه طارق بن شهاب:\nأخرجه الترمذي (٦١٤) قال: حدثنا عبد الله بن أبي زياد القطواني الكوفي. وفي (٦١٥) قال: وقال محمد: حدثنا ابن نمير.\nكلاهما (عبد الله بن أبي زياد، وابن نمير) عن عبيد الله بن موسى، قال: حدثنا غالب أبو بشر، عن أيوب بن عائذ الطائي، عن قيس بن مسلم، عن طارق بن شهاب، فذكره.\nقلت: قال الترمذي: هذا حديث حسن غريب من هذا الوجه، لا نعرفه إلا من حديث عبيد الله بن موسى، قال: سألت محمدا عن هذا الحديث فلم يعرفه إلا من حديث عبيد الله بن موسى، واستغربه جدا.","vol":"4","page":75},{"text":"٢٠٦٢ - (د) عبد الله بن عباس - ﵄ -: قال: «السِّجَلُّ كاتِبٌ، كانَ لرسولِ الله - ﷺ-» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٣٥) في الخراج والإمارة، باب في اتخاذ الكاتب، وفي سنده يزيد بن كعب العوذي، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٢٩٣٥) .والنسائي في الكبرى «تحفة الأشراف» (٥٣٦٥) كلاهما عن قتيبة بن سعيد، قال: حدثنا نوح بن قيس، عن يزيد بن كعب، عن عمرو بن مالك، عن أبي الجوزاء، فذكره.\n* أخرجه النسائي في الكبرى «تحفة الأشراف» (٥٣٦٥) عن قتيبة، عن نوح بن قيس، عن عمرو بن مالك، عنه نحوه: أنه كان يقول في هذه الآية ﴿يوم نطوي السماء كطي السجل﴾ قال: السجل هو الرجل.","vol":"4","page":77},{"text":"<span data-type=\"title\" id=toc-443>الفصل السابع: في أحاديث متفرقة</span>\n٢٠٦٣ - (خ م) نافع - مولى ابن عمر - ﵄ -: قال: لَمَّا خَلَعَ أهلُ المدينَة يَزِيدَ بْنَ مُعاوِيَةَ جَمَعَ ابْنُ عُمرَ حَشَمَهُ (١) وَوَلَدَهُ، وقال: سمعتُ رسولَ الله - ﷺ- يقول: «يُنصَبُ لِكُلِّ غَادِرٍ لِواءٌ يومَ القيامَةِ، وإِنَّا قد بَايَعْنا هذا الرجلَ على بيعِ اللهِ ورسولِهِ، وَإِنِّي لا أعلَمُ غَدْرًا أَعْظمَ مِن أن يُبَايَعَ رَجُلٌ على بَيْعِ اللهِ ورسولِهِ، ثُم يُنصَبَ له القتالُ، وإني لا أعلم أحدًا منكم خَلَعَه، ولا بَايَعَ في هذا الأمر، إلا كانت الفَيْصَل بيني وبينه» . أخرجه البخاري، ومسلم (٢) . ⦗٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفيصل): الأمر القاطع بين الشيئين قطعًا تامًا.\n_________\n(١) أي: خدمه ومن يغضب له.\n(٢) البخاري ١٣ / ٦٠ و٦١ في الفتن، باب إذا قال عند قوم شيئًا ثم خرج فقال بخلافه، وفي ⦗٧٨⦘ الجهاد، باب إثم الغادر للبر والفاجر، وفي الأدب، باب ما يدعى الناس بآبائهم، وفي الحيل، باب إذا غصب جارية فزعم أنها ماتت فقضى بقيمة الجارية الميتة، ومسلم رقم (١٧٣٥) في الجهاد، باب تحريم الغدر، وأخرجه أيضًا أحمد في \" المسند \" ٢ / ٤٨ و٩٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦) (٤٦٤٨) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٢٩) (٤٨٣٩) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. وفي (٢/٤٨) (٥٠٨٨) قال: حدثنا إسماعيل، قال: حدثني صخر بن جويرية. وفي (٢/٩٦) (٥٧٠٩) قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا صخر. وفي (٢/١١٢) (٥٩١٥) قال: حدثنا مؤمل، قال: حدثنا حماد، يعني ابن زيد، عن أيوب. وفي (٢/١٤٢) (٦٢٨١) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. وعبد ابن حميد (٧٥٤) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. والبخاري (٤/١٢٧) و(٩/٧٢) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٨/٥١) قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله. ومسلم (٥/١٤١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، وأبو أسامة. (ح) وحدثني زهير بن حرب، وعبيد الله بن سعيد، يعني أبا قدامة السرخسي، قالا: حدثنا يحيى، وهو القطان. كلهم عن عبيد الله (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله. وفي (٥/١٤١و١٤٢) قال: حدثنا أبو الربيع العتكي، قال: حدثنا حماد، عن أيوب. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: حدثنا عفان، قال: حدثنا صخر بن جويرية. والترمذي (١٥٨١) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم، قال: حدثني صخر بن جويرية. والنسائي «الكبرى / الورقة ١١٧ - ب» قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله، عن عبيد الله بن عمر.\nثلاثتهم - عبيد الله بن عمر، وصخر بن جويرية، وأيوب - عن نافع، فذكره.","vol":"4","page":77},{"text":"٢٠٦٤ - (م) نافع - ﵀ -: قال: لما خلعوا يزيدَ، واجتمعوا على ابنِ مُطيع، أتاه ابنُ عمر، فقال عبدُ الله بنُ مطيع: اطرحوا لأبي عبد الرحمن وِسَادة، فقال له عبدُ الله بنُ عمرَ: إني لم آتِكَ لأجلسَ، أتيتُك لأحَدِّثَكَ حديثًا، سمعتُ رسول الله - ﷺ- يقول: «مَن خَلَعَ يَدًا من طَاعةٍ، لقيَ اللهَ يوم القيامة، ولا حُجَّة له، ومن مات وليس في عُنقه بَيْعةٌ: مات مِيتَة جاهليَّة» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٨٥١) في الإمارة، باب وجوب ملازمة جماعة المسلمين عند ظهور الفتن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١١١) (٥٨٩٧) قال: حدثنا إسحاق بن عيسى، قال: حدثنا ابن لهيعة، عن بكير. ومسلم (٦/٢٢) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي، قال: حدثنا عاصم، وهو ابن محمد بن زيد، عن زيد بن محمد. (ح) وحدثنا ابن نمير، قال: حدثنا يحيى بن عبد الله بن بكير، قال: حدثنا ليث، عن عبيد الله بن أبي جعفر، عن بكير بن عبد الله بن الأشج.\nكلاهما - بكير بن الأشج، وزيد بن محمد - عن نافع، فذكره.\n- ورواه عنه أسلم دون ذكر قصة خلع يزيد:\nأخرجه أحمد (٢/٨٣) (٥٥٥١) و(٢/١٥٤) (٦٤٢٣) قال: حدثنا عبد الملك بن عمرو. ومسلم (٦/٢٢) قال: حدثنا عمرو بن علي، قال: حدثنا ابن مهدي. (ح) وحدثنا محمد بن عمرو بن جبلة، قال: حدثنا بشر بن عمر.\nثلاثتهم (عبد الملك، وابن مهدي، وبشر بن عمر) قالوا: حدثنا هشام بن سعد، عن زيد بن أسلم، عن أبيه، فذكره.\n* أخرجه أحمد (٢/٧٠) (٥٣٨٦) قال: حدثنا حسن، قال: حدثنا عبد الرحمن بن عبد الله، يعني ابن دينار. وفي (٢/٩٣) (٥٦٧٦) قال: حدثنا عفان، قال: حدثنا خالد بن الحارث، قال: حدثتا محمد بن عجلان. وفي (٢/٩٧) (٥٧١٨) قال: حدثنا يونس بن محمد، قال: حدثنا ليث، عن محمد بن عجلان. وفي (٢/١٢٣) (٦٠٤٨) قال: حدثنا هاشم، قال: حدثنا عبد الرحمن، يعني ابن عبد الله بن دينار. وفي (٢/١٣٣) (٦١٦٦) قال: حدثنا علي بن عياش، قال: حدثنا محمد بن مطرف.\nثلاثتهم (عبد الرحمن بن عبد الله بن دينار، ومحمد بن عجلان، ومحمد بن مطرف) عن زيد بن أسلم، عن ابن عمر، فذكره. لم يقل زيد «عن أبيه» .","vol":"4","page":78},{"text":"٢٠٦٥ - (خ) - أبو وائل عبد الله بن بحير الصنعاني (١) - ﵀ -: قال: قال عبد الله بن مسعود: لقد أتاني اليوم رجل، فسألني عن أمر؟ فما دَرَيْتُ ما أرُدُّ عليه، قال: «أرأيتَ رجلًا خرج مُؤْدِيًا نشيطًا، يخرج مع أمرائنا في المغازي، فيُعزَم عليه في أشياء لا يحصيها (٢)؟ فقلت له: والله ما أدري ما أقول لك، إلا كنا مع رسول الله - ﷺ-، فعسى أن لا يعزم علينا في أمر إلا مَرَّة، حتى يفعله (٣)، وإن أحدكم لن يزال بخير ما اتَّقى الله، وإذا شك ⦗٧٩⦘ في نفسه شيء (٤) سأل عنه رجلًا فشفاه منه، فأوشك أن لا تجدوه (٥)، والذي لا إله غيره ما أذكرُ ما غبرَ من الدُّنيا إلا كالثَّغَب شُرِبَ صفوه، وبقي كدَرُهُ» . أخرجه البخاري (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مؤديًا): يقال: رجل مؤد - بالهمز - إذا كان كامل الأداة، ذا قوة على ما يستعان به عليه (٧) . والأداة: الآلة، وقد رواه بعضهم «مؤذنًا» بالنون، من حسن القيام على الأمر.\n(الغابر): الذاهب والباقي، فهو من الأضداد (٨) .\n(الثَّغَب): الموضع المطمئن في أعلى الجبل، يستنقع فيه الماء كالغدير.\n_________\n(١) \" بحير \" بفتح الباء الموحدة وكسر الحاء المهملة، ثم راء مهملة، أبو وائل القاص الصنعاني.\n(٢) أي لا يطيقها، كقوله تعالى: ﴿علم أن لن تحصوه﴾ .\n(٣) قوله: حتى يفعله، غاية لقوله: لا يعزم، أو للعزم الذي يتعلق به المستثنى وهو مرة.\n(٤) قال الحافظ في \" الفتح \": وقوله: شك في نفسه شيء، من المقلوب، إذ التقدير: وإذا شك في شيء، أو ضمن \" شك \" معنى \" لصق \"، والمراد بالشيء: ما يتردد في جوازه وعدمه.\n(٥) أي: من تقوى الله أن لا يقدم المرء على ما يشك فيه حتى يسأل من عنده علم فيدل على ما فيه شفاؤه، والحاصل أن الرجل سأل ابن مسعود عن حكم طاعة الأمير، فأجابه ابن مسعود بالوجوب بشرط أن يكون المأمور به موافقًا لتقوى الله تعالى.\n(٦) ٦ / ٨٤ و٨٥ في الجهاد، باب عزم الإمام على الناس فيما يطيقون.\n(٧) قال الحافظ في \" الفتح \": ولا يجوز حذف الهمزة منه لئلا يصير من أودى: إذا هلك.\n(٨) قال الحافظ في \" الفتح \": وهو هنا محتمل للأمرين، قال ابن الجوزي: هو بالماضي هنا أشبه، كقوله: ما أذكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٣٩) عن عثمان، عن جرير، عن منصور بن المعتمر، عن أبي وائل، فذكره. راجع «تحفة الأشراف» (٧/٥٧) (٩٣٠٦) .","vol":"4","page":78},{"text":"٢٠٦٦ - (خ) جرير بن عبد الله البجلي - ﵁ -: قال: «كنْتُ ⦗٨٠⦘ بِاليمَن، فَلقِيتُ رجلين من أهلِ اليمن (١) ذا كَلاعِ، وذَا عَمْرو، فجعلتُ أُحَدِّثُهُمْ عن رسولِ الله - ﷺ-، فقال ذُو عَمْروُ: لَئنْ كان الذي يُذْكَرُ من أمر صَاحِبكَ لَقدْ مَرَّ على أجَلِهِ مُنْذُ ثَلاثٍ، فَأقبَلتُ، وَأقْبلا مَعِي، حتى إذا كُنا في بعضِ الطَّريقِ رُفِعَ لَنَا رَكْبٌ من قِبَلِ المدينَةِ، فَسألتُهُمْ؟ فقالوا: قُبِضَ رَسولُ الله -ﷺ- وَاسْتُخْلِفَ أبُو بَكْر، والناسُ صالِحُون، فقالا: أخبر صاحِبَكَ أنَّا قَدْ جِئْنَا، ولَعَلَّنَا سَنَعُودُ إنْ شاءَ اللهُ وَرَجعا إلى اليمنِ، فَأخْبَرْتُ أَبا بكرٍ بِحَدِيثهِمْ، قال: أَفَلا جِئْتَ بِهِمْ؟ فَلما كان بَعْدُ قال لي ذُو عَمرو: يا جريرُ، إنَّ بِكَ عليَّ كَرَامة، وإِنِّي مُخْبِرُكَ خَبَرًا، إِنَّكُمْ مَعْشَرَ العرَبِ لَنْ تَزَالُوا بِخْيرٍ ما كُنْتُمْ إِذَا هَلَكَ أَمِيرٌ تَأمَّرْتُمْ آخَرَ، فَإِذَا كَانت بالسيف كانوا مُلُوكًا، يَغضَبُونَ غَضَبَ الملوكِ، ويَرْضَوْنَ رضى الملوكِ» . أخرجه البخاري (٢) .\n_________\n(١) قال الحافظ في \" الفتح \" قوله: فلقيت رجلين من أهل اليمن: وفي رواية الإسماعيلي: قال جرير: \" كنت باليمن فأقلبت ومعي ذو الكلاع وذو عمرو \" وهذه الرواية أبين، وذلك أن جريرًا قضى حاجته من اليمن، وأقبل راجعًا يريد المدينة، فصحبه من ملوك اليمن ذو الكلاع وذو عمرو، فأما ذو الكلاع: فهو بفتح الكاف وتخفيف اللام. واسمه \" أسميفع \" بسكون السين المهملة وفتح الميم وسكون الياء التحتانية وفتح الفاء وبعدها عين مهملة، وكانا من حمير، وكانا عزما على التوجه إلى المدينة، فلما بلغهما وفاة النبي ﷺ رجعا إلى اليمن ثم هاجرا في زمن عمر.\n(٢) ٨ / ٦٠ و٦١ في المغازي، باب ذهاب جرير إلى اليمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٦٣) قال: حدثنا عبد الله بن محمد بن أبي شيبة (قال عبد الله بن أحمد: وسمعته أنا من ابن أبي شيبة) . والبخاري (٥/٢١٠) قال: حدثني عبد الله بن أبي شيبة، قال: حدثنا عبد الله بن إدريس، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.\n* رواية أحمد: قال جرير: بعثني رسول الله -ﷺ- إلى اليمن، فلقيت بها رجلين.... فذكر الحديث.","vol":"4","page":79},{"text":"٢٠٦٧ - (خ) قيس بن أبي حازم - ﵀ -: قال: دَخَلَ أبو بكر على امْرأةٍ مِنْ أحْمَسَ، يقال لها: زَينَبُ، فَرَآها لا تَكلَّمُ، فسأَل عنها؟ (١) . فقالوا: حَجَّتْ مُصْمِتَة، فقال لها: تَكلَّمي، فإنَّ هذا لا يَحِلُّ (٢)، هذا من عمل الجاهلية، فتكلَّمتْ، فقالت: مَنْ أَنْتَ؟ قال: أَنا امْرُؤٌ من المهاجرين، قالت: من أيِّ المهاجرين؟ قال: من قريش، قالت: من أَيِّ قريشٍ؟ قال: إِنَّكِ لَسَؤولٌ، أنا أبو بكر، قالت: ما بَقَاؤُنَا على هذا الأمر الصَّالِحِ الذي جاءَ اللهُ به بعدَ الجاهلية؟ قال: بَقاؤكم عليه ما استقَامَتْ لكم أئِمَّتُكم، قالت: وَمَا الأئِمَّةُ؟ قال: أو ما كان لِقَومِكِ رُؤوسٌ وَأشْرَافٌ يأمُرونَهُمْ فَيُطيعونهم؟ قالت: بَلى، قال: فهم أولئكِ على الناس. أخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُصمِتة): المصمت: الصامت، يقال: صمت وأصمت: إذا سكت.\n_________\n(١) في البخاري المطبوع: فقال: مالها لا تكلم؟ .\n(٢) انظر \" الفتح \" ٧ / ١١٣ في الكلام على قوله: فإن هذا لا يحل.\n(٣) ٧ / ١١٢ و١١٣ في فضائل أصحاب النبي، باب أيام الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في أيام الجاهلية - كتاب المناقب - عن أبي النعمان، عن أبي عوانة، عن بيان، عن قيس بن أبي حازم، فذكره.","vol":"4","page":81},{"text":"٢٠٦٨ - (م) عبد الرحمن بن شماسة (١) المهدي - ﵀ -: قال: أَتَيْتُ عائِشةَ أسألُها عن شيءٍ؟ فقالت: مَن أَنْتَ؟ فقلتُ: رَجُلٌ من ⦗٨٢⦘ أهل مِصرَ، فقالت: كيف كانَ صَاحِبُكُم لكم في غَزَاتِكُمْ هذه؟ فقلتُ: مَا نَقَمْنا [منه] شَيئًا، إنْ كان لَيَمُوتُ لِلرَّجُلِ مِنَّا البَعيرُ فَيعْطِيهِ البعيرَ، والعبدُ فَيُعْطيهِ العبدَ، ويَحتَاجُ إلى النَّفَقَةِ فَيُعْطيهِ النَّفَقةَ، فقالت: أمَا إِنَّهُ لا يَمنَعُني الَّذِي فَعَلَ في محمد [بن أبي بكر] أخي أنْ أُخْبِرَكَ (٢) مَا سمعتُ من رسولِ الله - ﷺ- سمعتُهُ يقول في بيتي هذا: «اللَّهُمَّ مَنْ وَلِيَ من أمْر أُمَّتي شَيْئًا، فَشَقَّ عليهم، فَاشْقُقْ عليه، ومَنْ وَلِيَ منْ أَمْرِ أُمَّتي شَيْئًا فَرَفَقَ بِهِم، فَارفُق بهِ» (٣) . أخرجه مسلم (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نقمنا): نقمت على فلان كذا: إذا أنكرته منه.\n_________\n(١) \" شماسة \" بفتح الشين وضمها.\n(٢) قال النووي في \" شرح مسلم \": قوله: \" أما إنه لا يمنعني الذي فعل في محمد بن أبي بكر أخي أن أخبرك \" فيه أنه ينبغي أن يذكر فضل أهل الفضل، ولا يمتنع منه بسبب عداوة ونحوها.\n(٣) قال النووي: هذا من أبلغ الزواجر عن المشقة عن الناس، وأعظم الحث على الرفق بهم، وقد تظاهرت الأحاديث بهذا المعنى.\n(٤) رقم (١٨٢٨) في الإمارة، باب فضيلة الإمام العادل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٩٣) قال: حدثنا هارون بن معروف. قال: أخبرنا ابن وهب. وفي (٦/٢٥٧) قال: حدثنا عبد الرحمن. قال: حدثني جرير، يعني ابن حازم. وفي (٦/٢٥٨) قال: حدثنا وهب بن جرير. قال: حدثني أبي. ومسلم (٦/٧) قال: حدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. (ح) وحدثني محمد بن حاتم. قال: حدثنا ابن مهدي. قال: حدثنا جرير بن حازم. والنسائي في الكبرى «تحفة الأشراف» (١١/١٦٣٠٢) عن عبيد الله بن سعيد، عن وهب بن جرير بن حازم، عن أبيه.\nكلاهما (عبد الله بن وهب، وجرير بن حازم) عن حرملة المصري، عن عبد الرحمن بن شماسة، فذكره.","vol":"4","page":81},{"text":"٢٠٦٩ - (د) أبو فراس [الربيع بن زياد] ﵀: قال: خَطَبنا عمرُ بنُ الخطاب - ﵁ -، فقال في خُطْبَتِهِ: «إني لم أبعَثْ عُمَّالي ليضربوا أبشَارَكُم، ولا لِيَأْخُذُوا أمْوالكُمْ، فَمن فُعِلَ بِهِ ذَلك فَليَرْفَعْهُ إِليَّ، أُقِصُّهُ منه»، فقال عمرو بنُ العاص: «لو أنَّ رَجُلًا أَدَّبَ بعضَ رَعِيتَّهِ، أتُقِصُّهِ ⦗٨٣⦘ منه؟» قال: «إي والَّذي نَفْسي بيده، إلا أُقِصُّهُ، وقد رأيتُ رسولَ الله - ﷺ- أقَصَّ مِنْ نَفْسِهِ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبشاركم): جمع بشرة، وهي ظاهر جلد الإنسان.\n(أُقِصُّه): آخذ منه القصاص بما فعل به.\n_________\n(١) رقم (٤٥٣٧) في الديات، باب القود من الضربة وقص الأمير من نفسه، وفي سنده أبو فراس النهدي الربيع بن زياد، وهو مجهول، قال الذهبي في \" الميزان \": لا يعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدا: أخرجه أحمد (١/٤١) (٢٨٦) قال: ثنا إسماعيل. وأبو داود (٤٥٣٧) قال: حدثنا أبو صالح، قال: أخبرنا أبو إسحاق الفزاري. والنسائي (٨/٣٤) قال: أخبرنا مؤمل بن هشام، قال: حدثنا إسماعيل بن إبراهيم.\nكلاهما (إسماعيل، وأبو إسحاق) عن سعيد بن إياس الجريري، عن أبي نضرة، عن أبي فراس، فذكره.\n* الروايات مطولة ومختصرة.\nقلت: مداره على أبي فراس. لا يعرف.","vol":"4","page":82},{"text":"٢٠٧٠ - (د) جبير بن نفير، وكثير بن مرة، وعمرو بن الأسود، والمقدام بن معدي كرب (١)، [وأبي أمامة]- ﵃ -: قالوا: إنَّ رسولَ الله - ﷺ- قال: «إذَا ابْتَغَى الأمِيرُ الرِّيبةَ في النَّاسِ أَفْسَدَهُم» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الريبة): التهمة، والمراد: أن الأمير إذا اتهم رعيته، وخامرهم بسوء الظن فيهم، أداهم ذلك إلى ارتكاب ما ظن فيهم ففسدوا.\n_________\n(١) في مسند أحمد: عن المقداد بن الأسود.\n(٢) رقم (٤٨٨٩) في الأدب، باب النهي عن التجسس، وأخرجه أيضًا أحمد في \" المسند \" ٦ / ٤، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٨٨٩) قال: حدثنا سعيد بن عمرو الحضرمي، قال: حدثنا إسماعيل بن عياش، قال: حدثنا ضمضم بن زرعة، عن شريح بن عبيد الله، فذكره.\n* وأخرجه أحمد (٦/٤) قال: حدثنا يزيد بن عبد ربه، قال: حدثنا بقية بن الوليد، قال: حدثني إسماعيل بن عياش، عن ضمضم بن زرعة، عن شريح بن عبيد الله، عن جبير بن نفير، وعمرو بن الأسود، عن المقداد بن الأسود، وأبي أمامة، فذكراه.","vol":"4","page":83},{"text":"٢٠٧١ - () يحيى بن سعيد - ﵀ -: أنَّ عُثْمانَ بن عَفَّان - ﵁ ⦗٨٤⦘ كان يقول: «مَا يَزَعُ النَّاسَ السلطانُ أَكْثرُ مِمَّا يَزَعُهُمْ القُرآنُ» أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَزَع): وزع يزع: إذا كف وردع.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وإسناده منقطع، وهو مشهور من كلام عثمان ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين.","vol":"4","page":83},{"text":"<span data-type=\"title\" id=toc-444>الباب الثاني: في ذكر الخلفاء الراشدين ﵃ وبيعتهم</span>\n٢٠٧٢ - (خ) عبد الله بن عباس - ﵄ -: أنَّ عليًّا خرج مِن عندِ رسولِ الله - ﷺ- في وَجَعِهِ الذي تُوفِّيَ فيه، فقال الناسُ: يا أبا حَسَنٍ، كيفَ أصبَحَ رسولُ الله -ﷺ-؟ فقال: أصبَحَ بِحَمدِ اللهِ بارِئًا، فَأخَذَ بيده العباسُ بنُ عبد المطلب، فقال: أنتَ واللهِ بعدَ ثَلاثٍ عبدُ العَصَا، وإني لأرى رَسولَ الله - ﷺ- سَيُتَوَفَّى من وَجَعِهِ هذا، إني لأعرفُ وُجُوهَ بني عبد المطلب عند الموتِ، فَاذْهَبْ بِنَا إلى رسول الله - ﷺ- فَنَسْألَهُ: فيمن هذا الأمرُ؟ فإن كان فينَا عَلِمْنا ذلك، وإن كان في غيرنَا كَلَّمْنَاهُ فَأوصى بنا، فقال عليٌّ: أمَا والله، لَئِنْ سَألنَاهَا رسولَ الله - ﷺ- فَمنعناهَا لا يُعطِينَاهَا النَّاسُ بَعدَهُ: وَإني واللهِ، لا أسأَلُها رسولَ اللهﷺ-. ⦗٨٥⦘ أخرجه البخاري (١) .\n_________\n(١) ١١ / ٤٩ في الاستئذان، باب المعانقة وقول: الرجل كيف أصبحت، وفي المغازي، باب مرض النبي ﷺ ووفاته، وانظر \" فتح الباري \" ١١ / ٤٩ - ٥٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١١/٤٩) عن إسحاق، عن بشر بن شعيب، عن أبيه عن الزهري، عن عبد الله بن كعب بن مالك، عن ابن عباس، فذكره.","vol":"4","page":84},{"text":"٢٠٧٣ - (خ م ت) جبير بن مطعم - ﵁ -: قال: إِنَّ امْرأة أتَتْ رسولَ الله - ﷺ-، فَكَلَّمَتْهُ فِي شَيءٍ، فَأمَرَهَا بأنْ تَرجِعَ، قالت: فَإِن لم أجِدْكَ؟ - كأنها تقولُ: الموتَ - قال: «إِنْ لم تَجِدِيني فائتي أبا بَكرٍ» . أخرجه البخاري، ومسلم، والترمذي (١) .\n_________\n(١) البخاري ١٣ / ١٨٠ في الأحكام، باب الاستخلاف، وفي فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: لو كنت متخذًا خليلًا، وفي الاعتصام، باب الأحكام التي تعرف بالدلائل، ومسلم رقم (٢٣٨٦) في فضائل الصحابة، باب من فضائل أبي بكر، والترمذي رقم (٣٦٧٧) في المناقب، باب من فضل أبي بكر، قال الحافظ في \" الفتح \": وفي الحديث أن مواعيد النبي ﷺ كانت على من يتولى الخلافة بعد تنجيزها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٨٢) قال: حدثنا يعقوب. وفي (٤/٨٣) قال: حدثنا يزيد بن هارون. والبخاري (٥/٥) قال: حدثنا الحميدي، ومحمد بن عبيد الله. وفي (٩/١٠١) قال: حدثنا عبد العزيز بن عبد الله. وفي (٩/١٣٥) قال: حدثنا عبيد الله بن سعد بن إبراهيم. قال: حدثنا أبي، وعمي. ومسلم (٧/١١٠) قال: حدثني عباد بن موسى. (ح) وحدثنيه حجاج بن الشاعر، قال: حدثنا يعقوب بن إبراهيم، والترمذي (٣٦٧٦) قال: حدثنا عبد بن حميد، قال: حدثنا يعقوب بن إبراهيم.\nسبعتهم - يعقوب، ويزيد، والحميدي، ومحمد بن عبيد الله، وعبد العزيز، وسعد، وعباد - قال يزيد: أخبرنا، وقال الآخرون: حدثنا إبراهيم بن سعد، عن أبيه، عن محمد بن جبير بن مطعم، فذكره.","vol":"4","page":85},{"text":"٢٠٧٤ - (خ س) عائشة - ﵂ -: قالت: «إنَّ رسولَ الله -ﷺ- مَاتَ وأبو بكرٍ بِالسُّنْحِ (١) . [قال إسماعيل] (٢): - تعني بالعَالِيةِ - فقام عمرُ يقول: والله مَا مَات رسولُ الله، قالت: وقال عمر: [والله] مَا كانَ يَقَعُ في نَفسي إلا ذاك (٣)، وَلَيَبعثَنَّهُ اللهُ فَلَيُقَطِّعَنَّ أيديَ رِجَالٍ وَأرْجُلَهُمْ، فَجَاءَ أبو بكرٍ، فَكَشَفَ عن رسولِ الله - ﷺ-، فَقَبَّلَهُ، وقال: بِأبِي أنْتَ ⦗٨٦⦘ طِبتَ حَيًا وَمَيِّتًا، والذي نَفسي بيده، لا يُذِيقَنَّكَ اللهُ الموتَتَيْنِ أبدًا (٤)، ثم خرج أبو بكرٍ، فقال: أيُّها الحالِفُ، على رِسْلِكَ (٥)، فَلَمَّا تَكلَّمَ أبو بكرٍ جَلَسَ عُمرُ، فَحمدَ اللهَ أبو بكر، وأثنى عليه، وقال: ألا، مَنْ كانَ يَعبُدُ مُحمَّدًا فإن محمدًا قد مات، ومن كان يعبد الله فَإنَّ اللهَ حَيٌّ لا يموتُ، وقال: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهم مَيِّتُونَ﴾ [الزمر: ٣٠]، وقال: ﴿وَمَا مُحَمَّدٌ إِلَّا رسولٌ قَدْ خَلَتْ مِن قَبلِهِ الرُّسُلُ أَفَإن مَاتَ أو قُتِلَ انْقَلَبْتُمْ على أعقابِكم وَمَنْ يَنْقَلِبْ على عَقِبَيْهِ فَلنْ يَضُرَّ اللَّهَ شَيئًا وسَيَجزي اللهُ الشاكِرينَ﴾ [آل عمران: ١٤٤] قال: فنَشَجَ النَّاسُ [يَبكُونَ] قَال: واجتَمَعَتِ الأنْصارُ إلى سعد بن عُبادةَ فِي سَقيفَةِ بَني سَاعِدَةَ، فقالوا: مِنَّا أمِيرٌ، ومِنكم أمِيرٌ، فَذَهبَ إليهم أبو بكر، وعمرُ بنُ الخطاب، وأبو عُبَيْدَةَ بنُ الجَراح، فذهب عمرُ يتكلم، فَأسْكَتَهُ أَبو بكرٍ، وكان يقول: واللهِ مَا أردتُ بذلك إلا أنِّي قد هَيَّأْتُ كلامًا أعجَبني، خَشيتُ أنْ لا يَبلُغهُ أبو بكر؟ ثُمَّ تَكَلَّمَ ⦗٨٧⦘ أبو بكر، فَتَكلَّمَ أبلَغَ الناسِ (٦)، فقال في كلامه: نَحْنُ الأُمَرَاءُ، وَأنْتُم الْوُزَرَاءُ، فقال حُبَابُ بن المُنْذِرِ: لا واللهِ، لا نَفعَلُ، مِنَّا أَمِيرٌ، ومنكم أمير، فقال أبو بكر: لا، ولَكنَّا الأُمرَاءُ وأنتم الوُزراءُ - زاد رزين -: لَنْ يُعْرَفَ هذا الأمرُ إلا لِحَيٍّ من قُرَيشٍ - هُمْ أَوْسَطُ العربِ دارًا، وَأعزُّهُم أحسابًا (٧) - فبَايِعُوا عُمرَ، أو أبا عُبيدَةَ بنَ الْجَرَّاحِ، فقال عمرُ: بل نُبَايِعُكَ أنتَ، فَأنْتَ سَيِّدُنا، وخَيْرُنَا، وأحَبُّنا إلى رسول الله - ﷺ-، فَأخذَ عمرُ بيدِهِ فَبايَعَهُ، وبايَعَهُ الناسُ، فقال قائلٌ: قَتلْتُمْ سعدَ بن عُبَادَةَ، فقال عمر: قَتَلَهُ الله» (٨) .\n[قالت عائشة (٩): شَخَصَ بَصَرُ النبي - ﷺ-، ثم قال: «في الرفيق ⦗٨٨⦘ الأعلى - ثلاثًا- ... وقَصَّ الحديث»] (١٠) قالت: فما كان من خطبتهما من خُطبة إلا نَفَعَ الله بها، لقد خَوَّفَ عمرُ الناسَ، وإنَّ فيهم لَتُقى (١١) فَرَدَّهم الله بذلك، ثم لقد بَصَّرَ أبو بكر الناسَ في الله، وعَرَّفَهُمْ الحقَّ الذي عليهم، وخَرجوا به يَتلُون: ﴿وَمَا مُحمدٌ إلا رسولٌ قَدْ خَلَتْ من قَبْلِهِ الرُّسُلُ ...﴾ إلى: ﴿الشاكرِينَ﴾ . أخرجه البخاري (١٢) .\nوأخرج النسائي منه إلى قوله: «المَوتَتَيْنِ أبدًا» . وقال: «أمَّا الموتةُ التي كَتَبَها اللهُ عليك فقدْ مُتَّها» .\nوله في أخرى: «إنَّ أبَا بكْرٍ قَبَّلَ النبيَّ - ﷺ- وهو مَيِّتٌ» . ولَم يَزِد (١٣) . ⦗٨٩⦘\nوالذي قرأْتُه في كتاب البخاري من طريق أبي الوقت: «وَأعْرَبُهُمْ أَحسَابًا» . وفي كتاب الحميدي: «وَأَعَزُّهُمْ أَحْسَابًا» (١٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فنشج): النشيج: تردد صوت الباكي في صدره من غير انتحاب.\n(سقيفة): السقيفة الصُّفَّة في البيت، وبنو ساعدة: بطن من الأنصار.\n_________\n(١) هو منازل بني الحارث من الخزرج بالعوالي بينه وبين المسجد النبوي ميل.\n(٢) هو شيخ المصنف، وهو ابن أبي أويس.\n(٣) يعني عدم موته ﷺ حينئذ.\n(٤) قال الحافظ في \" الفتح \": وعنه أجوبة، فقيل: هو على حقيقته، وأشار بذلك إلى الرد على من زعم أنه سيحيا فيقطع أيدي رجال، لأنه لو صح ذلك للزم أن يموت موتة أخرى، فأخبر أنه أكرم على الله من أن يجمع عليه موتتين، كما جمعهما على غيره، كالذين خرجوا من ديارهم وهم ألوف، وكالذي مر على قرية، وهذا أوضح الأجوبة وأسلمها.\n(٥) أي: على هينتك، ولا تستعجل، قال الحافظ في \" الفتح \": وأما وقوع الحلف من عمر على ما ذكره، فبناه على ظنه الذي أداه إليه اجتهاده، وفيه بيان رجحان علم أبي بكر على عمر فمن دونه، وكذلك رجحانه عليهم لثباته في مثل ذلك الأمر العظيم.\n(٦) قال الحافظ في \" الفتح \": قوله: \" ثم تكلم أبو بكر فتكلم أبلغ الناس \" بنصب \" أبلغ \" على الحال، ويجوز الرفع على الفاعلية، أي: تكلم رجل هذه صفته، وقال السهيلي: النصب أوجه، ليكون تأكيدًا لمدحه وصرف الوهم عن أن يكون أحد موصوفًا بذلك غيره، قال الحافظ: وفي رواية ابن عباس قال: قال عمر: والله ما ترك كلمة أعجبتني في تزويري إلا قالها في بديهته وأفضل حتى سكت.\n(٧) في البخاري المطبوع: وأعربهم أحسابًا.\n(٨) البخاري ٧ / ٢٢ و٢٣ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: لو كنت متخذًا خليلًا، وفي الجنائز، باب الدخول على الميت بعد الموت إذا أدرج في كفنه، وفي المغازي، باب مرض النبي ﷺ ووفاته.\n(٩) هذا حديث آخر علقه البخاري فقال: وقال عبد الله بن سالم عن الزبيدي قال عبد الرحمن ابن القاسم: أخبرني أبي القاسم أن عائشة قالت ... الخ.\n(١٠) ما بين المعقفين زيادة من البخاري المطبوع.\n(١١) في البخاري المطبوع: وإن فيهم لنفاقًا، قال الحافظ في \" الفتح \": أي: إن في بعضهم منافقين، وهم الذين عرض بهم عمر في قوله المتقدم، قال: ووقع في رواية الحميدي في \" الجمع بين الصحيحين \": \" وإن فيهم لتقى \" فقيل: إنه من إصلاحه، وإنه ظن أن قوله: \" وإن فيهم لنفاقًا \" تصحيف، فصيره \" لتقى \" كأنه استعظم أن يكون في المذكورين نفاق، وقال عياض: لا أدري هو إصلاح منه أو رواية، وعلى الأول فلا استعظام، فقد ظهر في أهل الردة ذلك، ولاسيما عند الحادث العظيم الذي أذهل عقول الأكابر، فكيف بضعفاء الإيمان، فالصواب ما في النسخ، وقد أخرجه الإسماعيلي من طريق البخاري وقال فيه: إن فيهم لنفاقًا.\n(١٢) معلقًا ٧ / ٢٦ في فضائل أصحاب النبي ﷺ، باب فضل أبي بكر ﵁، قال الحافظ في \" الفتح \": وهذه الطريق لم يوردها البخاري إلا معلقة، ولم يسقها بتمامها، وقد وصلها الطبراني في \" مسند الشاميين \".\n(١٣) النسائي ٤ / ١١ في الجنائز، باب تقبيل الميت، وإسناده صحيح.\n(١٤) كما في رواية البخاري التي ذكرها المؤلف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: اللفظ الأول:\nأخرجه البخاري (٥/٧) قال: ثنا إسماعيل بن عبد الله، قال: حدثنا سليمان بن بلال، عن هشام بن عروة، عن عروة بن الزبير، فذكره.\n- ورواية النسائي (٤/١١) قال: أخبرنا أحمد بن عمرو، قال: أنبأنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، عن عروة، فذكره.\nأخرجه أحمد (٦/٥٥) . والبخاري (٦/١٧) قال: حدثني عبد الله بن أبي شيبة. وفي (٦/١٧ و٧/١٦٤) قال: حدثنا علي بن عبد الله. وابن ماجة (١٤٥٧) قال: حدثنا أحمد بن سنان والعباس بن عبد العظيم وسهل بن أبي سهل. والترمذي في الشمائل (٣٩٠) قال: حدثنا محمد بن بشار وعباس العنبري وسوار بن عبد الله وغير واحد. والنسائي (٤/١١) قال: أخبرنا يعقوب بن إبراهيم ومحمد بن المثنى.\nعشرتهم (أحمد بن حنبل، وعبد الله بن أبي شيبة، وعلي بن عبد الله، وأحمد بن سنان، وعباس بن عبد العظيم العنبري، وسهل بن أبي سهل، ومحمد بن بشار، وسوار بن عبد الله، ويعقوب بن إبراهيم، ومحمد بن المثنى) عن يحيى بن سعيد. قال: حدثنا سفيان. قال: حدثني موسى بن أبي عائشة، عن عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"4","page":85},{"text":"٢٠٧٥ - (خ) أبو سلمة بن عبد الرحمن - ﵀-: قال: قالت عائشةُ - ﵂ - في حديثها: «أَقْبَلَ أبو بكْرٍ على فَرَسٍ من مَسكَنِهِ بالسُّنْحِ حتى نَزَلَ، فدخل المسجِدَ، فلم يُكَلِّمِ النَّاسَ، حتى دخلَ على عائشةَ، فَبَصُرَ برسولِ اللهِ - ﷺ- وهو مَسجًّى بِبُرْده، فَكَشَفَ عن وَجْهِهِ، وَأَكَبَّ عليه فَقَبَّلَهُ، ثُمَّ بَكى، فقال: بِأبي أنْتَ وأُمي يا رسولَ اللهِ، لا يَجْمَعُ الله عليك مَوتَتَيْنِ، أمَّا المَوتَةُ التي كُتِبَتْ عليك، فقدْ مُتَّها، فقال أبو سَلَمَةَ: فَأخْبَرَني ابنُ عباس: أنَّ أبا بكرٍ خَرَجَ، وَعُمرُ يُكلِّمُ النَّاسَ، فقال: اجْلِسْ، فَأبى، فقال: اجلس، فَأبى، فَتَشَهَّدَ أبُو بكْرٍ، فَمَالَ إِليه النَّاسُ، وَتَرَكُوا عمرَ، فقال: أما بعدُ، فَمَنْ كان منكم يَعْبُدُ محمدًا، فَإنَّ محمدًا قد ⦗٩٠⦘ مات، ومن كان يعبد الله فَإنَّ اللهَ حَيٌّ لا يموتُ، قال الله: ﴿وَمَا مُحَمَّدٌ إِلَّا رسولٌ قَدْ خَلَتْ من قَبلِهِ الرُّسُلُ﴾ إلى: ﴿الشَّاكِرينَ﴾ قال: واللهِ، لَكأنَّ النَّاسَ لم يكونوا يَعْلَمُونَ أَنَّ اللهَ أَنْزَلَ هذه الآيةَ حتى تلاها أبو بكر، فَتَلَقَّاهَا منه الناسُ، فما أسمعُ بشرًا من الناس إلا يَتلوهَا» . أخرجه البخاري (١) .\nورأيت الحميديَّ - ﵀ - قد أخرج هذا الحديث في «مسند أبي بكر»، والذي قبله في «مسند عائشة»، وهما بمعنى واحد، إلا أن الأول أطولُ، ولعله لم يفرقهما إلا لكون هذا الحديث قد اشترك فيه عائشة، وابن عباس، ولم يجعله في مسند أحدهما، وجعله في مسند أبي بكر، فاقتدينا به، وأفردناه عن الأول.\n_________\n(١) ٨ / ١١٠ في المغازي، باب مرض النبي ﷺ ووفاته، وفي الجنائز، باب الدخول على الميت بعد الموت إذا أدرج في كفنه، وفي فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: لو كنت متخذًا خليلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١١٧) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله. قال: أخبرنا يونس ومعمر. والبخاري (٢/٩٠) قال: حدثنا بشر بن محمد قال: أخبرنا عبد الله. قال: أخبرني معمر ويونس. وفي (٦/١٧) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. والنسائي (٤/١١) قال: أخبرنا سويد. قال: حدثنا عبد الله. قال: قال معمر ويونس.\nثلاثتهم (يونس، ومعمر، وعقيل) عن الزهري. قال: أخبرني أبو سلمة، فذكره.\n* في رواية أحمد والنسائي: لم يذكرا حديث ابن عباس.","vol":"4","page":89},{"text":"٢٠٧٦ - (خ) عبد الله بن عباس - ﵄ - قال: كنتُ أقرئ رجالًا مِنَ المهاجرين، منهم عبدُ الرحمن بنُ عوف (١)، فبينما أنا في منزله بِمنى، وهو عند عمرَ بن الخطاب في آخر حَجَّةٍ حَجَّها، إذ رَجَعَ إليَّ عبدُ الرحمن، فقال: لو رأيتَ رَجُلًا أَتى أمِيرَ المؤمنينَ اليومَ، فقال: هل لك يا أميرَ ⦗٩١⦘ المؤمنين في فلان يَقول: لو قَد ماتَ عُمَرُ لَقَدْ بَايَعْتُ فلانًا، فواللهِ ما كانَتْ بَيْعَة أبي بكرٍ إلا فَلتَة [فَتَمَّتْ] فغضبَ عمرُ، ثم قال: إني إن شاءَ اللهُ لقائمٌ العَشِيَّةَ في الناس، فَمُحَذِّرُهُمُ هؤلاءِ الذين يُريدون أَن يُغضِبُوهم أمرهم (٢)، قال عبد الرحمن: فقلت: يا أَمير المؤمنين لا تَفعل، فإن المَوسِم يَجْمَعُ رِعَاعَ الناسِ وغَوغاءهُم، وإِنَّهُم هم الذين يَغْلبونَ على قُرْبِكَ حين تقُوم في الناس، فأنا أخشى أن تقوم، فتقولَ مقالة يطير بها أُولئك عند كلِّ مُطيرٍ (٣)، وأنْ لا يعُوها، وأن لا يَضَعُوها على مَوَاضِعِها، فَأمْهِل حتى تَقْدَمَ المدينةَ، فإنها دارُ الهجرة والسُّنَّةِ، فَتَخلُصَ بأهل الفقه، وأشرافِ الناسِ، فتقول ما قلتَ متمكِّنًا، فَيعي أهلُ العلم مقالَتَكَ، ويَضَعوها على مواضعها، قال: فقال عمرُ: أما والله إن شاء الله لأقُومنَّ بذلك أَوَّلَ مَقامٍ أقومُهُ بالمدينةِ، قال ابن عباس: فَقَدِمْنا المدينةَ في عَقِب ذي الحِجَّةِ، فلما كان ⦗٩٢⦘ يَومُ الجمعة عَجَّلنا بالرَّواح حينَ زاغَتِ الشمسُ - زاد رزين: فَخَرْجتُ في صَكَّةِ عُمِّيٍّ - حتى أَجدَ سعيدَ بن زَيدِ بن عمرو بن نُفيل جالسًا إلى رُكْنِ المنبر، فجلستُ حَذوهُ (٤)، تَمسُّ رُكبَتي رُكبَتَهُ، فلم أَنشبْ أنْ خَرَجَ عُمرُ بن الخطاب، فَلَمَّا رأَيْتُهُ مُقْبلًا، قلتُ لِسعيدِ بنِ زيد بن عَمرو بن نُفيل: ليَقولَنَّ العشيةَ على المنبر مَقالة لم يَقُلْها مُنذُ استُخْلِفَ، فَأَنْكرَ عَليَّ. وقال: ما عَسى أن يقولَ ما لَمْ يَقُلْ قَبْلَهُ؟ .\nفَجَلَسَ عُمرُ على المنبر، فَلما سَكَتَ المؤذِّنُ (٥) قَامَ، فَأثْنى على اللهِ بما هو أهلُه، ثم قال: أما بعدُ: فإني قَائلٌ لكم مقالة، قَد قُدِّرَ لي أن أقُولَها، لا أدري لَعَلَّها بَيْنَ يَدَيْ أجَلي (٦) فَمَن عَقَلَها ووعَاهَا فَليُحَدِّثْ بِها حيث انْتَهتْ بِهِ رَاحِلَتُهُ، وَمنْ خَشيَ أن لا يَعقِلَها فلا أُحِلُّ لأحَدٍ أنْ يَكْذِبَ عليَّ: إنَّ الله ﷿ بَعَثَ محمدًا - ﷺ- بالحقِّ، وَأنْزَلَ عليه الكتابَ، فكان ممَّا أَنزلَ الله عليه: آيةُ الرَّجم، فقرأناها، وعقلناها، ووعَيْنَاهَا، ورَجَمَ رسولُ الله - ﷺ-، ورجمنا بعده، فأخْشى إن طَالَ بالنَّاسِ زمانٌ أنْ يقولَ قائلٌ: واللهِ مَا نَجِدُ آيَةَ الرجم في كتاب الله، ⦗٩٣⦘ فَيَضِلُّوا بتركِ فريضةٍ أَنْزَلَها الله (٧) فَالرَّجْمُ في كتاب اللهِ حَقٌّ على مَنْ زَنى إذا أُحْصِنَ من الرجالِ والنساءِ، إذَا قَامَتِ البيِّنَةُ، أو كان الحَبَلُ، أو الاعترافُ، ثم إنَّا كُنَّا نَقْرَأُ فِيمَا نَقْرَأُ مِنْ كتابِ الله: أَن لا تَرْغَبُوا عَنْ آبَائِكُم، فَإِنَّهُ كُفْرٌ بِكُم أَنْ تَرْغَبُوا عن آبائكم - أوْ إِنَّ كُفْرًا بِكم (٨) أنْ تَرْغبوا عن آبائكم- أَلا وإنَّ رسولَ الله - ﷺ- قال: «لا تُطْرُوني (٩) كما أُطْرِيَ عيسى بنُ مريم، وقولوا: عبدُ الله ورسولُه (١٠)» .\nثم إنه بلغني أنَّ قائلًا منكم يقول: والله لو مات عمرُ بَايعتُ فُلانًا، فلا يَغتَرَّ امْرؤٌ أَنْ يقول: إنما كانت بَيعةُ أبي بَكرٍ فَلتَة، وَتَمَّتْ، أَلا وإنها قد كانت كذلك، ولكنَّ الله وَقَى شرَّها، وليس فيكم مَنْ تُقْطعُ إليه الأَعْنَاقُ مثلُ أبي بكر، [من بايع رجلًا عن غير مَشُورةٍ من المسلمين فلا يُبايَعُ هو ولا الذي بايعه تَغرَّة أن يقتلا]، وإنَّهُ قد كان من خبرنا - حين تُوفِّي نبيُّ الله - ﷺ- (١١) - أَنَّ الأنصار خالفونا واجْتَمَعوا ⦗٩٤⦘ بِأسرِهِمْ في سَقيفةِ بني سَاعِدَةَ، وَخَالَفَ عَنَّا عليٌّ والزُّبَيرُ ومن معهما.\nواجتَمَعَ المهاجرونَ إلى أبي بكر، فَقُلْتُ لأبي بكر: [يا أبا بكر]، انْطَلِق بِنَا إلى إخواننا هؤلاء من الأنصارِ، فانطَلَقْنَا نُرِيدُهُم، فَلَمَّا دَنَوْنَا مِنْهُم لَقِينا منهم رَجُلانِ صَالِحَانِ، فَذَكَرَا مَا تَمالأ عليه القوم، فقالا: أيْنَ تُرِيدُونَ يَا معشرَ المهاجرين؟ فقلنا: نُريدُ إخْوانَنَا هؤلاء من الأنصار، فقالا: لا عَلَيْكم، لا تَقرَبُوهم (١٢)، اقضُوا أمْرَكم، فقلت: والله لَنَأْتِيَنَّهم، فانطلقنا حتى أتيناهم في سَقيفة بني ساعدة، فإذا رجلٌ مُزمَّلٌ بين ظَهرانيْهمْ، فقلتُ: مَنْ هذا؟ قالوا: هذا سَعدُ بنُ عُبَادَةَ، فقلتُ: مَا لَهُ؟ قالوا: يُوعَكُ، فَلَمَا جَلَسْنا قليلًا تَشَهَّدَ خَطيبُهُمْ، فَأثْنى على الله بما هو أهلُه، ثم قال: أمَّا بعدُ، فَنحنُ أنْصارُ الله، وكتيبَةُ الإسلام، وَأنْتُمْ مَعَاشِرَ المهاجِرينَ رَهْطٌ مِنَّا، وقد دَفَّتْ دافَّةٌ من قومكم، فإذا هُمْ يريدون أنْ يَخْتَزِلونا من أصلنا، وأنْ يَحضُنُونَا من الأمر، فَلَما سكتَ أرَدتُ أن أتكلَّمَ، وكنتُ زَوَّرتُ مَقَالَة أَعْجَبَتْنِي أُرِيدُ أَنْ أُقَدِّمَها بين يديْ أبي بكرٍ، وكنتُ أُدَاري منه بعض الحَدِّ.\nفلما أردتُ أن أتكلَّم قال أبو بكر: على رِسْلِك، فكرِهْتُ أن أُغْضِبَهُ، فتكلم أبو بكر، فكانَ هو أَحْلَمَ مِني، وأوقَرَ، والله ما تَرَكَ من كلمةٍ أعجَبَتْني في تَزْويرِي ⦗٩٥⦘ إلا قال في بَدِيهتِهِ مِثْلهَا، أو أفضلَ منها، حتى سكتَ، فقال: ما ذكرتُم فيكم من خَيْرٍ، فَأنتم لَهُ أَهلٌ، وَلَنْ تَعرِفَ العربُ هذا الأمرَ إلا لهذا الحيِّ من قُريشٍ، هم أوْسَطُ العربِ نَسَبًا، ودَارًا، وقد رَضِيتُ لكم أحَدَ هَذين الرجلين، فبَايِعُوا أيَّهُما شِئْتُم؟ فَأخَذَ بِيدِي، ويدِ أبي عُبَيدَةَ بن الجراح، وهو جالسٌ بيننا، فلم أكرَهْ مِمَّا قال غيرَها، كان والله أن أُقَدَّم فَتُضْرَبَ عُنُقي - لا يُقَرِّبُني ذلك من إثْمٍ - أَحَبَّ إِليَّ من أن أَتَأمَّرَ على قَومٍ فيهم أبو بكر، اللهم إلا أنْ تُسَوِّلَ لي نفسي عند الموتِ شيئًا لا أجِدُهُ الآن.\nفقال قائل مِن الأنصارِ: أنا جُذَيلُها المُحَكَّكُ، وعُذَيْقُها المُرَجَّبُ، مِنَّا أميرٌ، ومنكم أميرٌ، يا معشرَ قريش، فكثُرَ اللَّغطُ، وارتفعتِ الأصواتُ، حتى فَرِقْتُ من الاختلاف، فقلتُ: ابْسُط يَدَكَ يا أبا بكر، فبسطَ يَدَهُ، فَبَايَعْتُهُ، وَبَايَعهُ المهَاجِرُونَ، ثم بايَعَتْهُ الأنصَارُ، وَنَزَوْنَا على سعدِ بنِ عُبَادَةَ، فقال قائلٌ منهم: قَتَلْتُمْ سعدَ بنَ عبادة، فقلتُ: قَتلَ الله سعدَ بن عبادةَ، قال عمرُ: وإنا واللهِ، مَا وَجَدنَا فِيما حَضَرَنَا مِنْ أمْرِنَا أقوى من مُبَايَعَةِ أبي بكر، خَشينَا إنْ فَارقنا القومَ، ولم تَكُنْ بَيْعَةٌ، أن يُبايِعوا رجلًا منهم بعدَنا، فإما تَابَعْناهم (١٣) على ما لا نرضى، وإما أن نُخَالِفَهُم فيكونَ ⦗٩٦⦘ فسادٌ، فمن بايعَ رجلًا على غير مَشورَةٍ من المسلمين فلا يُتَابَع هُو، ولا الذي بَايَعهُ، تَغِرَّة أن يُقتَلا. هذه رواية البخاري.\nوهو عند مسلم مختصر حديث الرجم، ولقلة ما أخرج منه لم نُثبِتْ له علامة.\nوقد ذكر [منه] البخاري مفردًا في موضع آخر: «لا تُطرُوني كما أَطْرَتِ النَّصَارَى عيسى بنَ مريمَ» (١٤) . ⦗٩٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رعاع الناس): عامتهم وسفلتهم.\n(غوغاؤهم): غوغاء الناس الذين يكثرون الجلبة (١٥) والضجة من غير تثبت.\n(صكة عُمِّي): كناية عن شدة الحر وقت الهاجرة، يقال: جاء صكة عُمِّي، أي في وقت الهاجرة، وغاية القيظ، وذلك أن الإنسان إذا خرج وقت الهاجرة لا يكاد يملأ عينيه من نور الشمس، أرادوا: أنه يصير أعمى، وعمَيّ تصغير أعمى مرخمًا، وقيل: هو اسم رجل من العمالقة أغار على قوم ظهرًا، فاستأصلهم، [فنسب الوقت إليه] .\n(لم أنشب): أي: لم ألبث، وأصله من نشبتُ في الشيء: إذا علقت فيه.\n(تطروني): الإطراء: المبالغة في المدح والإسراف فيه بما ليس في الممدوح. ⦗٩٨⦘\n(تقطع دونه الأعناق): أي ليس فيكم سابق إلى الخيرات تقطع أعناق مسابقيه سبقًا إلى كل خير مثل أبي بكر (١٦)، كأنه تنقطع الأعناق من المشقة في تكلف السبق الذي لم ينالوه.\n(فلتة وقى الله شرها): الفلتة: الفجأة، وذلك أنهم لم ينتظروا ببيعة أبي بكر - ﵁ - عامة الصحابة، وإنما ابتدرها عمر، ومن تابعه وقيل: الفلتة آخر ليلة من الأشهر الحرم، فيختلفون فيها: من الحل هي، أم من الحرم؟ فيسارع الموتور إلى درك الثأر، فيكثر الفساد، وتسفك الدماء، فشبه أيام رسول الله - ﷺ- بالأشهر الحرم، ويوم موته بالفلتة في وقوع الشر: من ارتداد العرب، وتخلف الأنصار عن الطاعة، ومنع من منع الزكاة، والجري على عادة العرب في أن لا يسود القبيلة إلا رجل منها، ويجوز أن يريد بالفلتة: الخلسة، يعني: أن الإمامة يوم السقيفة مالت إلى توليها الأنفس، ولذلك كثر فيها التشاجر، فما قلدها أبو بكر إلا انتزاعًا من الأيدي واختلاسًا، ومثل هذه البيعة جديرة أن تكون مهيجة للفتن، فعصمهم الله من ذلك ووقى شرها. ⦗٩٩⦘\n(ظهرانيهم): يقال: جلست بين ظهراني القوم - بفتح النون - أي: بينهم وقد مر تفسير هذه اللفظة مستقصى في حرف الهمزة.\n(مزَمَّل): المزمل: المدثر المغطى بثوب ونحوه.\n(يوعك): الوعك: الحمى.\n(كتيبة): الكتيبة: الجيش.\n(دفت دافة): الدافة: الجماعة من أهل البادية، يقصدون المصر، أي: جاءت جماعة.\n(يختزلونا): أي يقطعونا عن مرادنا، وانخزل الرجل: ضعف.\n(يحضنونا): حضنت الرجل عن الأمر حضنًا وحضانة إذا نحيته عنه، وانفردت به دونه.\n(زَوَّرت): أي هيأت ورتبت، والمراد رتبت في نفسي كلامًا لأذكره.\n(بعض الحد): الحد والحِدَّة: سواء من الغضب، يقال: حدّ يحدّ حدًّا وحِدَّة: إذا غضب.\n(أدارئ): المدارءة بالهمز المدافعة بلين وسكون، وبغير الهمز: الخديعة والمكر، وقيل: هما لغتان بمعنى.\n(على رِسلك): يقال: افعل ذلك على رسلك - بكسر الراء -: على هينتك وتؤدتك وتأنيك. ⦗١٠٠⦘\n(بديهته): البديهة: ضد التروي والتفكر.\n(تُسول): سولت له نفسه شيئًا: زينته له وحسنته إليه.\n(جذيلها المحكك): الجذيل: تصغير الجذل، وهو عود ينصب للإبل الجربى تحتك به فتستشفى، والمحكك: الذي كثر به الاحتكاك حتى صار أملس.\n(وعذيقها المرجب): عذيقها: تصغير العذق - بفتح العين - وهو النخلة، والمرجب المسند بالرُّجْبة، وهي خشبة ذات شعبتين، وذلك إذا طالت الشجرة وكثر حملها اتخذوا ذلك لها، لضعفها عن كثرة حملها، والمعنى أني ذو رأي يستشفى به في الحوادث، لاسيما في مثل هذه الحادثة، وأني في ذلك كالعود الذي يشفي الجربى، وكالنخلة الكثيرة الحمل، من توفر مواد الآراء عندي، ثم إنه أشار بالرأي الصائب عنده، فقال: «منا أمير ومنكم أمير» .\n(اللغط): كثرة الأصوات واختلافها.\n(فرقت): الفرق: الخوف والفزع.\n(ونزوا): النزو: الوثب، ومنه نزا التيس على أنثاه.\n(فلا يبايع هؤلاء الذي بايعه تغرة أن يقتلا): التغرة: مصدر غررته إذا لقيته في الغرر، وهي من التغرير، كالتعلة من التعليل، وفي الكلام مضاف محذوف، تقديره: خوف تغرة أن يقتلا، أي: خوف إيقاعهما ⦗١٠١⦘ في القتل، وانتصاب الخوف على أنه مفعول له، فحذف المضاف الذي هو الخوف، وأقام المضاف إليه - الذي هو «تغرة» - مقامه ويجوز أن يكون قوله: «أن يقتلا» بدلا من تغرة ويكون المضاف أيضًا محذوفًا، كالأول، ومن أضاف تغرة، إلى: أن يقتلا، فمعناه خوف تغرته قتلهما، على طريقة قوله تعالى: ﴿بَلْ مَكرُ الليلِ والنهارِ﴾ [سبأ: ٣٣] .\nومعنى الحديث: أن البيعة حقها أن تقع صادرة عن المشورة والاتفاق، فإذا استبد رجلان دون الجماعة بمبايعة أحدهما الآخر: فذاك تظاهر منهما بشق العصا، واطراح الجماعة، فإن عقد لأحد فلا يكون المعقود له واحدًا منهما، وليكونا معزولين من الطائفة التي تتفق على تمييز الإمام منها، لأنه إن عُقِدَ لواحد منهما - وهما قد ارتكبا تلك الفعلة الشنيعة التي أحقدت الجماعة، من التهاون بهم والاستغناء عن رأيهم - لم يؤمن أن يقتلا.\n_________\n(١) قال الحافظ في \" الفتح \": وكان ابن عباس ذكيًا، سريع الحفظ، وكان كثير من الصحابة لاشتغالهم بالجهاد لم يستوعبوا القرآن حفظًا، وكان من اتفق له ذلك يستدركه بعد الوفاة وإقامتهم بالمدينة، فكانوا يعتمدون على نجباء الأبناء، فيقرؤونهم تلقينًا للحفظ.\n(٢) في البخاري المطبوع: أن يغصبوهم أمورهم، قال الحافظ في \" الفتح \": كذا في رواية الجميع بغين معجمة، وصاد مهملة، وفي رواية مالك: يغتصبوهم بزيادة مثناة بعد الغين المعجمة، وحكى ابن التين أنه روي بالعين المهملة وضم أوله، من أعضب، أي: صار لا ناصر له، والمعضوب: الضعيف، وهو من عضبت الشاة: إذا انكسر أحد قرنيها أو قرنها الداخل، وهو المشاش، والمعنى: أنهم يغلبون عن الأمر فيضعف لضعفهم، والأول أولى، والمراد: أنهم يثبون على الأمر بغير عهد ولا مشاورة، وقد وقع ذلك بعد علي وفق ما حذره عمر ﵁.\n(٣) في البخاري المطبوع: يطيرها عنك كل مطير.\n(٤) في البخاري المطبوع: حوله.\n(٥) في البخاري المطبوع: المؤذنون.\n(٦) قال الحافظ في \" الفتح \": أي بقرب موتي، وهو من الأمور التي جرت على لسان عمر فوقعت كما قال.\n(٧) أي: في الآية المذكورة التي نسخت تلاوتها وبقي حكمها، وقد وقع ما خشيه عمر أيضًا، فأنكر الرجم طائفة من الخوارج، أو معظمهم، وبعض المعتزلة.\n(٨) في بعض النسخ: إن كفرانكم.\n(٩) قال الحافظ في \" الفتح \": هذا القدر مما سمعه سفيان من الزهري، أفرده الحميدي في مسنده عن ابن عيينة سمعت الزهري به، وقد تقدم مفردًا في ترجمة عيسى ﵇ من أحاديث الأنبياء عن الحميدي بسنده.\n(١٠) قال الحافظ في \" الفتح \": قال ابن التين: والنكتة في إيراد عمر هذه القصة هنا، أنه خشي عليهم الغلو، يعني خشي على من لا قوة له في الفهم أن يظن بشخص استحقاقه الخلافة، فيقوم في ذلك، مع أن المذكور لا يستحق فيعطى لما ليس فيه فيدخل في النهي.\n(١١) في البخاري المطبوع: حين توفى الله نبيه ﷺ.\n(١٢) في البخاري المطبوع: لا عليكم أن لا تقربوهم.\n(١٣) في البخاري المطبوع: فإما بايعناهم.\n(١٤) ١٢ / ١٢٨ و١٢٩ و١٣٠ و١٣١ و١٣٢ و١٣٣ و١٣٤ و١٣٥ في المحاربين، باب الاعتراف بالزنا، وباب رجم الحبلى من الزنا إذا أحصنت، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، وفي المظالم، باب ما جاء في السقائف، وفي فضائل أصحاب النبي ﷺ، باب مقدم النبي ﷺ وأصحابه المدينة، وفي المغازي، باب شهود الملائكة بدرًا، وأخرجه أيضًا أحمد في \" المسند \" ١ / ٥٥ و٥٦، وأخرجه مسلم مختصرًا رقم (١٦٩١) في الحدود، باب رجم الثيب.\nقال الحافظ في \" الفتح \" ما ملخصه: وفي هذا الحديث من الفوائد: أخذ العلم عن أهله وإن صغرت سن المأخوذ عنه عن الآخذ، وكذا لو نقص قدره عن قدره، وفيه التنبيه على أن العلم لا يودع عند غير أهله، ولا يحدث به إلا من يعقله، ولا يحدث القليل الفهم بما لا يحتمله، وفيه جواز إخبار السلطان بكلام من يخشى منه وقوع أمر فيه إفساد للجماعة، ولا يعد ذلك من النميمة المذمومة، لكن محل ذلك أن يبهمه صونًا له وجمعًا له بين مصلحتين، ولعل الواقع في هذه القصة كان كذلك، واكتفى عمر بالتحذير من ذلك، ولم يعاقب الذي قال ذلك، ولا من قيل عنه، وفيه أن العظيم يحتمل في حقه من الأمور المباحة ما لا يحتمل في حق غيره، وفيه أن الخلافة لا تكون إلا في قريش، وأدلة ذلك كثيرة، ومنها أنه ﷺ أوصى من ولي أمر المسلمين بالأنصار، وفيه أن المرأة إذا وجدت حاملًا ولا زوج لها ولا سيد وجب عليها الحد، إلا أن تقيم بينة على الحل أو الاستكراه، وفيه الحث على تبليغ العلم ممن حفظه وفهمه، وحث من لا يفهم على عدم التبليغ إلا من كان يورده بلفظه ولا يتصرف فيه، وفيه اهتمام الصحابة وأهل القرن الأول بالقرآن والمنع من الزيادة في المصحف، وكذا منع النقص ⦗٩٧⦘ بطريق الأولى، وفيه دليل على أن من خشي من قوم فتنة، وأن لا يجيبوا إلى امتثال الأمر، أن يتوجه إليهم ويناظرهم ويقيم عليهم الحجة، وفيه أن للكبير القدر أن يتواضع ويفضل من هو دونه على نفسه أدبًا وفرارًا من تزكية نفسه، وفيه أنه لا يكون للمسلمين أكثر من إمام، وفيه جواز الدعاء على من يخشى في بقائه فتنة، وفيه أن على الإمام إن خشي من قوم الوقوع في محذور أن يأتيهم فيعظهم ويحذرهم قبل الإيقاع بهم، وفيه إشارة ذي الرأي على الإمام بالمصلحة العامة بما ينفع عمومًا وخصوصًا وإن لم يستشره، ورجوعه إليه عند وضوح الصواب.\n(١٥) في المطبوع: يكثرون اللغط.\n(١٦) قال الحافظ في \" الفتح \": وفيه إشارة إلى التحذير من المسارعة إلى مثل ذلك حيث لا يكون هناك مثل أبي بكر، لما اجتمع فيه من الصفات المحمودة، من قيامه في أمر الله، ولين جانبه للمسلمين، وحسن خلقه، ومعرفته بالسياسة، وورعه التام، ممن لا يوجد فيه مثل صفاته لا يؤمن من مبايعته عن غير مشورة الاختلاف الذي ينشأ عنه الشر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٥١٤) . والحميدي (٢٥) قال: حدثنا سفيان، قال: حدثنا معمر. وفي (٢٦) قال: حدثنا سفيان. قال: أتينا الزهري في دار ابن الجواز. فقال: إن شئتم حدثتكم بعشرين حديثا، وإن شئتم حدثتكم بحديث السقيفة. وكنت أصغر القوم، فاشتهيت أن لا يحدث به لطوله. فقال القوم: حدثنا بحديث السقيفة، فحدثنا به الزهري: فحفظت منه أشياء، ثم حدثني بقيته بعد ذلك معمر. وفي (٢٧) قال الحميدي: حدثنا سفيان. وأحمد (١/٢٣) (١٥٤) قال: حدثنا هشيم. وفي (١/٢٤) (١٦٤) قال: حدثنا سفيان. وفي (١/٤٠) (٢٧٦) قال: حدثنا عبد الرحمن، قال: حدثنا مالك. وفي (١/٤٧) (٣٣١) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (١/٥٥) (٣٩١) قال: حدثنا إسحاق بن عيسى الطباع، قال: حدثنا مالك بن أنس. والدارمي (٢٣٢٧) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. وفي (٢٧٨٧) قال: أخبرنا عثمان بن عمر، قال: حدثنا مالك. والبخاري (٣/١٧٢) و(٥/٨٥) قال: حدثنا يحيى بن سليمان، قال: حدثني ابن وهب، قال: حدثنا مالك. وأخبرني يونس. وفي (٤/٢٠٤) قال: حدثنا الحميدي، قال: حدثنا سفيان. وفي (٥/١٠٩) و(٩/١٢٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد، قال: حدثنا معمر. وفي (٨/٢٠٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (٨/٢٠٨) قال: حدثنا عبد العزيز ابن عبد الله، قال: حدثني إبراهيم بن سعد، عن صالح. ومسلم (٥/١١٦) قال: حدثني أبو الطاهر وحرملة بن يحيى. قالا: حدثنا ابن وهب، قال: أخبرني يونس. (ح) وحدثناه أبو بكر بن أبي شيبة وزهير بن حرب، وابن أبي عمر. قالوا: حدثنا سفيان. وأبو داود (٤٤١٨) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا هشيم. وابن ماجة (٢٥٥٣) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن الصباح، قالا: حدثنا سفيان بن عيينة. والترمذي (١٤٣٢) قال: حدثنا سلمة بن شبيب وإسحاق بن منصور والحسن بن علي الخلال وغير واحد. قالوا: حدثنا عبد الرزاق، عن معمر. وفي «الشمائل» (٣٣٠) قال: حدثنا أحمد بن منيع، وسعيد بن عبد الرحمن المخزومي وغير واحد. قالوا: حدثنا سفيان ابن عيينة. والنسائي في الكبرى «الورقة ٩٣ - ب» قال: أخبرنا محمد بن منصور المكي، قال: حدثنا سفيان. (ح) وأخبرنا محمد بن يحيى النيسابوري، قال: حدثنا بشر بن عمر، قال: حدثني مالك. (ح) الحارث بن مسكين قراءة عليه، وأنا أسمع، عن ابن وهب، قال: أخبرني مالك ويونس. (ح) وأخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني عبد الله بن أبي بكر بن محمد بن عمرو بن حزم. (ح) وأخبرنا يوسف بن سعيد بن مسلم المصيصي، قال: حدثنا حجاج بن محمد، قال: حدثنا ليث بن سعد، عن عقيل.\nثمانيتهم -مالك، ومعمر، وسفيان بن عيينة، وهشيم، ويونس، وصالح، وعبد الله بن أبي بكر، وعقيل - عن ابن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة، عن ابن عباس، فذكره.\n* الروايات مطولة ومختصرة.\n* وأخرجه النسائي أيضا في الكبرى «الورقة ٩٣ - أ» قال: أخبرنا محمد بن رافع النيسابوري، قال: حدثنا أبو داود الطيالسي، عن شعبة، عن سعد بن إبراهيم، قال: سمعت عبيد الله بن عبد الله بن عتبة يحدث عن ابن عباس، أن عمر بن الخطاب أراد أن يخطب.... الحديث. مختصر على الرجم.\n* في رواية سفيان عن الزهري عند النسائي في الكبرى «... وقد قرأناها: الشيخ والشيخة إذا زنيا فارجموهما البتة. وقد رجم رسول الله -ﷺ- ورجمنا بعده» .\nقال أبو عبد الرحمن النسائي: لا أعلم أن أحدا ذكر في هذا الحديث «الشيخ والشيخة فارجموهما البتة» غير سفيان، وينبغي أن يكون وهم. والله أعلم.\n* أخرجه النسائي في الكبرى «الورقة ٩٣ - ب» قال: أخبرنا علي بن عثمان الحراني، قال: حدثنا محمد بن موسى، قال: حدثنا أبي، عن يحيى بن أيوب، عن يزيد بن أبي حبيب، عن رجل، عن سعيد بن أبي هند، عن عبيد الله بن عبد الله بن عتبة بن مسعود. قال: قال عمر على المنبر: لقد رجم رسول الله -ﷺ- ورجمنا بعده.\nولم يذكر ابن عباس.\n* وأخرجه أحمد (١/٢٩) (١٩٧) قال: حدثنا هشيم، قال: حدثنا الزهري.\nوفي (١/٥٠) (٣٥٢) قال أحمد: حدثنا محمد بن جعفر وحجاج. والنسائي في الكبرى «الورقة ٩٣ -أ» قال: أخبرنا العباس بن محمد الدوري، قال: حدثنا أبو نوح عبد الرحمن بن غزوان (ح) وأخبرني هارون ابن عبد الله الحمال، قال: حدثنا أبو داود الطيالسي. وفيه قال: أخبرني الحسن بن إسماعيل بن سليمان المجالدي، قال: حدثنا حجاج بن محمد. (ح) وأخبرني عبد الله بن محمد بن إسحاق الأذرمي، قال: حدثنا غندر. أربعتهم - محمد بن جعفر غندر، وحجاج، وأبو نوح، وأبو داود - عن شعبة، عن سعد ابن إبراهيم.\nكلاهما - الزهري وسعد -عن عبيد الله بن عبد الله بن عتبة، عن ابن عباس، عن عبد الرحمن بن عوف، عن عمر، فذكره.","vol":"4","page":90},{"text":"٢٠٧٧ - (خ) أنس بن مالك - ﵁ -: «أَنَّهُ سَمِعَ خطبةَ عمر بن الخطاب الآخرَةَ، حين جلسَ على منبرِ رسول الله - ﷺ-، وذلك الغَدَ من يوم تُوفِّي رسولُ الله - ﷺ-، فَتَشهَّدَ، وأبو بكر صامتٌ لا يتكلَّمُ، ثم قال عمرُ: أما بعدُ، فإني قلتُ لكم أمسٍ مَقَالَة، وإنها لم تكن كما قلتُ، وإني والله ما وَجدتُ المقالةَ التي قلتُ لكم في كتاب أنزله الله، ولا في عَهدٍ عَهِدَهُ [إِليَّ] رسولُ الله - ﷺ-، ولكني أرجو أن يعيشَ رسولُ الله - ﷺ-، حتى يَدْبُرَنا ⦗١٠٢⦘ يُريدُ: أن يكونَ آخرَهُم - وإن يكن رسولُ الله - ﷺ- قد مات، فإن الله جعلَ بين أظْهُرِكم نورًا تَهْتَدونَ به، بِهِ هَدى الله محمدًا - ﷺ-، فَاعتصِموا بِهِ تَهتَدُوا بما هَدَى الله به محمدًا، وإن أبا بكرٍ صاحبُ رسول الله - ﷺ-، وثَانِيَ اثنَينِ، وإِنه أَولَى الناسِ بأُمورِكم، فقوموا إليه فبايِعوهُ، وكانت طائفةٌ منهم قد بايَعوه قبل ذلك في سقيفةِ بني ساعدة، وكانت بيعةُ العامَّةِ عند المنبر» (١) .\nوفي رواية قال الزهري: قال لي أنس بن مالك: إِنَّهُ رأى عمرَ يُزْعِجُ أبا بكر على المنبر إزعاجًا (٢) .\nقال الزهري: وأخبرني سعيدُ بن المُسَيَّب: أن عمرَ بن الخطاب قال: والله ما هو إلا أن تَلاها أبو بكر - يعني قولَه: ﴿وَما مُحمَّدٌ إلا رسولٌ قد خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ﴾ [آل عمران: ١٤٤] عَقِرْتُ وأنا قَائِمٌ، حتى خَرَرتُ إلى الأرضِ، وأيقَنْتُ أن رسولَ الله - ﷺ- قد مَات. أخرجه البخاري (٣) . ⦗١٠٣⦘\nوذكر رزين في كتابه: قال أنس: سمعتُ عمرَ يقول لأبي بكر يومئذٍ: اصعَدِ المنبر، فَلَم يَزَلْ به حتى صَعِدَ المنبر، فبايَعهُ الناسُ عامَّة (٤)، وَخَطَبَ أبو بكر في اليوم الثالث، فقال: - بعد أن حمد الله وصلى على رسوله -: أما بعدُ، أيها الناس، إن الذي رأيتم مني لم يكن حرصًا على ولايَتكم، لكني خِفْتُ الفِتْنَةَ والاختلافَ، وقد رَدَدْتُ أَمْركُمْ إليكم، فَوَلُّوا مَنْ شِئْتم، فقالوا: لا نُقِيلُكَ.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يدبرنا): دبرت الرجل أدبره: إذا اتبعته وكنت خلفه في أيِّ معنى كان.\n(يزعجه): أي ينهضه بسرعة.\n(عقرت): أي دهشت بكسر القاف وأصله في الرجل تُسْلِمه قوائمه فلا يستطيع أن يقاتل من الخوف والدهش.\n_________\n(١) أخرجه البخاري ١٣ / ١٧٩ و١٨٠ في الأحكام، باب في الاستخلاف، وفي الاعتصام في فاتحته.\n(٢) هذه الرواية المعلقة لم نجدها في البخاري، ولعلها من زيادات الحميدي، وقال الحافظ في \" الفتح \": في رواية عبد الرزاق عن معمر عند الإسماعيلي: لقد رأيت عمر يزعج أبا بكر إلى المنبر إزعاجًا.\n(٣) هذه الرواية المعلقة رواها البخاري ٨ / ١١١ في المغازي، باب مرض النبي ﷺ ووفاته، وقول الله تعالى: ﴿إنك ميت وإنهم ميتون﴾، قال الحافظ في \" الفتح \": وأثر ابن المسيب عن عمر هذا أهمله المزي في الأطراف، مع أنه على شرطه.\n(٤) هذه الرواية التي ذكرها المصنف من رواية رزين هنا، هي في البخاري معلقة ١٣ / ١٨٠ في الأحكام، باب الاستخلاف، قال الحافظ في \" الفتح \": هو موصول بالإسناد المذكور، وقد أخرجه الإسماعيلي مختصرًا من طريق عبد الرزاق عن معمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الأحكام (١٣/١٧٩) عن إبراهيم بن موسى عن هشام بن يوسف عن معمر عن الزهري عن أنس، فذكره.\nوفي الاعتصام عن يحيى بن بكير، عن ليث عن عقيل عن الزهري عن أنس، فذكره.","vol":"4","page":101},{"text":"٢٠٧٨ - (م) عائشة - ﵂ -: قالت: إنَّ فاطمةَ بنت رسولِ الله - ﷺ- والعباسَ أتيا أبا بكر يَلتَمِسَانِ مِيِرَاثَهُمَا من رسولِ الله - ﷺ ⦗١٠٤⦘ وهما حينئذٍ يَطْلُبَانِ أرضَهُ من فَدَكَ، وسهمَهُ من خَيْبَرَ، فقال [لهما] أبو بكر: إني سمعتُ رسولَ الله - ﷺ- قال: «لا نُورَثُ، ما تَرَكنا صدقةٌ» إنما كانَ يَأكُلُ آلُ محمدٍ في هذا المال (١)، وإني والله، لا أدَع أمرًا رأيتُ رسولَ الله - ﷺ- يَصنَعُهُ فيه إلا صَنَعتُهُ - زاد في رواية: إني أخشى إن تركتُ شيئًا من أمره أن أَزِيغَ - قال: فأما صَدَقَتُهُ بالمدينةِ: فَدَفَعها عمرُ إلى عليٍّ، وعبَّاسٍ، فَغَلَبهُ عليها عليٌّ، وأَما خَيْبَرُ وفَدَكُ: فَأمْسَكَهُما عمرُ، وقال: هُما صدقَةُ رسولِ الله - ﷺ-، وكانَتَا لِحُقوقِهِ التي تَعرُوهُ ونَوائِبِه، وأمرهما إلى مَنْ وَليَ الأمرَ، قال فَهما على ذلك إلى اليوم - قال في رواية: فَهَجَرَتْهُ فاطمةُ، فلم تُكلِّمْهُ في ذلك حتى ماتت، فَدَفَنَها عليٌّ لَيلًا، ولم يُؤذِن بها أَبا بكرٍ - قالت: فكان لعليٍّ وجهٌ من الناسِ (٢) حياةَ فاطمةَ، فلما تُوفِّيَتْ [فاطمةُ] انْصَرَفَتْ وجُوهُ الناسِ عن عليّ، ومَكَثَتْ فاطمةُ بَعدَ رسولِ الله - ﷺ- سِتةَ أشهرٍ، ثُمَّ تُوفيتْ.\nفقال رجل للزهريِّ: فلم يُبَايِعْهُ عليٌّ ستةَ أشهرٍ؟ فقال: لا والله، ولا أحدٌ من بني هَاشِمٍ حتى بايَعهُ عليٌّ - فَلَمَّا رأى عليٌّ انصرافَ وجوهِ الناسِ عنه ضَرَعَ إلى مُصَالَحَةِ أبي بكرٍ، فَأَرْسَلَ إلى أبي بكر: ائْتِنا، ولا تَأتِنا معك ⦗١٠٥⦘ بِأَحَدٍ، وَكَرِهَ أَنْ يَأْتِيَهُ عمرُ لِمَا عَلِمَ مِنْ شِدَّةِ عمرَ، فقالَ: لا تَأْتِهم وَحدكَ، فقال أبو بكر: واللهِ لآتِينَّهُمْ وحدي، ما عسى أَنْ يَصنَعُوا بي؟ فانطلَقَ أبو بكر، فَدَخلَ على عليٍّ، وقد جَمَع بني هاشِم عندَه، فقام عليٌّ فَحَمِدَ اللهَ، وأَثْنى عليهِ بما هو أَهْلُهُ، ثم قال: أما بعدُ، فَلم يَمنَعْنا أن نُبَايِعَكَ يا أبا بكرٍ إنكارًا لِفَضِيلَتِكَ، ولا نَفَاسَةً عَلَيْكَ بِخَيرٍ سَاقَهُ الله إليك، ولكن [كُنَّا] نَرَى أَنَّ لَنَا فِي هذا الأمْرِ حَقًا، فَاسْتَبْدَدْتُمْ علينا، ثُمَّ ذكرَ قَرابَتَهُ من رسولِ الله وحَقَّهم، فَلم يَزَلْ عليٌّ يُذَكِّر [هُ] حَتى بكَّى أبا بكر، وَصَمَتَ عليٌّ، فَتَشَهَّدَ أبو بكر فَحمِدَ الله، وأثنى عليه بِمَا هو أهْلُهُ، ثُمَّ قال: أما بعدُ، فواللهِ لَقَرَابَةُ رسولِ الله - ﷺ- أحَبُّ إِليَّ أنْ أَصِلَ مِن قرابتي، وإني واللهِ ما أَلَوْتُ في هذه الأموالِ التي كانت بيني وبينكم عن الخير، ولكني سمعتُ رسولَ الله - ﷺ- يقول: «لا نُورَثُ، ما تركنا صدقةٌ» إنما يأكُلُ آلُ محمدٍ في هذا المالِ، وإني والله لا أدَعُ أمرًا صَنعهُ رسولُ الله - ﷺ- إلا صَنَعْتُهُ إن شاءَ الله، وقال عليٌّ: مَوعِدُكَ للبيْعةِ العشِيَّةُ، فلما صلَّى أبو بكرٍ الظهرَ أقبلَ على الناس يَعْذِرُ عليًّا ببعضِ ما اعتَذَرَ بِهِ، ثُمَّ قَامَ عليٌّ، فعظَّم من حقِّ أبي بكر، وذكر فضيلتَه وسابِقتَه، ثم قام إلى أبي بكر فبايَعَهُ، فَأقبلَ الناسُ على عليٍّ، فقالوا: أَصَبْتَ وأحسنتَ، وكان المسلمون إلى عليٍّ قريبًا حين رَاجَعَ الأمرَ المعروف» . ⦗١٠٦⦘\nأخرجه بطوله مسلم (٣)، وأخرج البخاري منه المسند فقط، وهو: «لا نُورَثُ ما تَرَكْنا صَدَقَةٌ» .\nوأخرج أبو داود طِلبةَ فاطمةَ الميراثَ، إلى قوله: «لا نُورَث، ما تركنا صَدَقةٌ، وإنما يأكلُ آلُ مُحَمَّدٍ في هذا المال» .\nوله في أخرى بنحو ذلك، ولم يذكر حديث عليٍّ، وأبي بكر، وموتَ فاطمةَ (٤) .\nوأخرج النسائي طَرَفًا من أوله: «أنَّ فاطمَةَ أرسَلَتْ إلى أبي بكر تَسألُهُ مِيراثَها من النبيِّ - ﷺ- مِنْ صَدَقَتِهِ، وَمِمَّا تَرَكَ مِنْ خُمُسِ خَيبَرَ، فقال أبو بكر: إنَّ رسولَ الله قال: «لا نُورَثُ» (٥) .\nوسيجيءُ لَفْظُ أبي داود، والنسائي أيضًا في «كتاب الفرائض» من حرف الفاء، وحيث لم يُخَرِّج الحديثَ بطوله إلا مُسلم لم نُعْلِم عليه إلا ⦗١٠٧⦘ عَلامَتَهُ وحده ها هنا، وأشَرنا إلى ما أخرج غيرُه منهُ لِيُعْرَفَ.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أزيغ): زاغ عن الحق: إذا مال عنه وعدل.\n(وَجَدَت): وجدت تجد، أي غضبت، والموجدة الغضب.\n(وجه من الناس): يقال لفلان: وجه من الناس أي: حرمة ومنزلة.\n(نفاسة): المنافسة الحرص على الغلبة والانفراد بالمحروص عليه، نفست عليه أنفس نفاسة.\n(فاستبددتم): الاستبداد بالأمر الانفراد به دون غيره.\n(شجر): شجر [الأمر] بين القوم أي: اختلفوا واشتجروا، تنازعوا واختلفوا ومنه قوله تعالى: ﴿فِيما شَجرَ بَيْنَهمْ﴾ [النساء: ٦٥] أي فيما وقع بينهم في الاختلاف.\n(ما ألوت): ألا يألو: إذا قصَّر وفلان لا يألوك نصحًا أي: لا يقصِّر.\n_________\n(١) في الأصل: فيء هذا المال.\n(٢) في مسلم: \" وكان لعلي من الناس وجهة \".\n(٣) رقم (١٧٥٩) في الجهاد، باب قول النبي ﷺ: \" لا نورث ما تركنا صدقة \"، ورواية المصنف له بالمعنى، مسندًا ومعلقًا، وفيه زيادات ولعلها من زيادات الحميدي، والله أعلم.\nوأخرجه البخاري مختصرًا ٧ / ٦٣ في فضائل أصحاب النبي ﷺ، باب مناقب قرابة رسول الله ﷺ، قال النووي في \" شرح مسلم \": وفي هذا الحديث صحة خلافة أبي بكر وانعقاد الاجماع عليها.\n(٤) أبو داود رقم (٢٩٦٨) و(٢٩٦٩) و(٢٩٧٠) في الخراج والإمارة، باب صفايا رسول الله ﷺ.\n(٥) النسائي ٧ / ١٣٣ في قسم الفيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤٩)، (١/١٠) (٥٨) قال: حدثنا عبد الرزاق. والبخاري (٥/١١٥) قال: حدثنا إبراهيم بن موسى قال: أخبرنا هشام. وفي (٨/١٨٥) قال: حدثنا عبد الله بن محمد، قال: حدثنا هشام. ومسلم (٥/١٥٥) قال: حدثنا إسحاق بن إبراهيم، ومحمد رافع وعبد بن حميد، قال ابن رافع: حدثنا، وقال الآخران: حدثنا عبد الرزاق.\nكلاهما (عبد الرزاق وهشام) قالا: أخبرنا معمر.\n٢ - وأخرجه أحمد (١/٦) (٢٥) قال: حدثنا يعقوب. والبخاري (٤/٩٦) قال: حدثنا عبد العزيز بن عبد الله. ومسلم (٥/١٥٥) قال: حدثنا ابن نمير، قال: حدثنا يعقوب بن إبراهيم. (ح) وحدثنا زهير بن حرب، والحسن بن علي الحلواني، قالا: حدثنا يعقوب (وهو ابن إبراهيم) . وأبو داود (٢٩٧٠) قال: حدثنا حجاج بن أبي يعقوب، قال: حدثنا يعقوب بن إبراهيم بن سعد.\nكلاهما (يعقوب، وعبد العزيز) قالا: حدثنا إبراهيم بن سعد، عن صالح.\n٣ - أخرجه أحمد (١/٩) (٥٥) قال: حدثنا حجاج بن محمد. والبخاري (٥/١٧٧) قال: حدثنا يحيى بن بكير. ومسلم (٥/١٥٣) قال: حدثني محمد بن رافع، قال: أخبرنا حجين. وأبو داود (٢٩٦٨) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الهمداني.\nأربعتهم (حجاج، ويحيى، وحجين، ويزيد) قالوا: حدثنا الليث - وهو ابن سعد - قال: حدثني عقيل بن خالد.\n٤ - وأخرجه البخاري (٥/٢٥) قال: حدثنا أبو اليمان. وأبو داود (٢٩٦٩) قال: حدثنا عمرو بن عثمان الحمصي قال: حدثنا أبي. والنسائي (٧/١٣٢) قال: أخبرنا عمرو بن يحيى بن الحارث، قال: حدثنا محبوب - يعني ابن موسى - قال: أنبأنا أبو إسحاق - هو الفزاري -.\nثلاثتهم (أبو اليمان، وعثمان، وأبو إسحاق) عن شعيب بن أبي حمزة.\nأربعتهم (معمر، وصالح، وعقيل، وشعيب) عن ابن شهاب، قال: أخبرني عروة بن الزبير، عن عائشة، فذكرته.","vol":"4","page":103},{"text":"٢٠٧٩ - (خ م) القاسم بن محمد - ﵀ -: قال: قالت عائشةُ: وَارَأْسَاهُ، فقال رسولُ الله - ﷺ-: «ذَاكَ لَو كانَ وأنا حَيٌّ فَأستَغْفِرُ لَكِ، ⦗١٠٨⦘ وَأدْعُو لك»، فقالت عائشةُ: واثُكْلاهُ واللهِ إني لأَظُنُّكَ تُحِبُّ مَوتي، لَو كان ذلك لَظَلِلْتَ آخِرَ يَومِكَ مُعَرِّسًا ببعضِ أزواجِكَ، فقال النبيﷺ-: «بَلْ أَنَا وَارَأْسَاهُ، لَقَدْ هَمَمْتُ - أَو أَردْتُ - أنْ أُرسِلَ إلى أَبي بكر وابنهِ، فَأعهدَ أن يقولَ القائِلونَ أو يَتمنَّى المُتَمَنُّونَ، ثم قلتُ: يَأْبى اللهُ، وَيَدفَعُ المؤمِنونَ، أو يدفَعُ اللهُ ويَأبى المؤمنونَ» . أخرجه البخاري.\nقال الحميديُّ: ويحتمل أنْ يُضاف إلى هذا ما أخرجه مسلم من حديث عُروةَ عن عائشة قالت: قال لي رسولُ الله - ﷺ- في مَرَضِهِ: «ادعِي لي أبا بكرٍ أَبَاكِ، وَأَخاكِ، حتى أَكتبَ كِتَابًا، فَإِني أَخَافُ أن يَتَمَنَّى مُتَمَنٍّ، ويقولَ قائِلٌ: أَنَا أولى، ويَأبى الله، والمؤمِنونَ إلا أبا بكرٍ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (معرسًا): أعرس الرجل بامرأته: إذا دخل بها، قال الجوهري: ولا يقال: عرس، والناس يقولونه.\n_________\n(١) البخاري ١٣ / ١٧٧ في الأحكام، باب الاستخلاف، وفي المرضى، باب قول المريض: إني وجع، أو وارأساه، وأخرجه مسلم مختصرًا رقم (٢٣٨٧) في فضائل الصحابة، باب من فضائل أبي بكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٤٤) . ومسلم (٧/١١٠) قال: ثنا عبيد الله بن سعيد.\nكلاهما (أحمد بن حنبل وعبيد الله بن سعيد) عن يزيد بن هارون، قال: أخبرنا إبراهيم بن سعد، عن صالح بن كيسان، عن الزهري، عن عروة، فذكره.","vol":"4","page":107},{"text":"٢٠٨٠ - () عائشة - ﵂ -: قالت: نَحَلَني أبي جَادَّ عِشْرينَ وَسْقًا مِن مَالِهِ بِالْغَابَةِ، فَلَما حَضرْتهُ الوفَاةُ قال لها: واللهِ يا بُنيَّةُ، ما مِنَ ⦗١٠٩⦘ الناسِ أحدٌ أحَبُّ إِليَّ غنى بَعدي مِنْكِ، ولا أعزُّ عليَّ فقدًا بَعْدي مِنْكِ، وإني كنتُ نَحْلتُكِ جَادَّ عِشْرينَ وسقًا، فَلو كُنتِ جَدَدْتِيهِ وَاحْتَزْتِيهِ كانَ لَكِ، وَإنَّمَا هُوَ الآنَ مَالُ وارِثٍ، وإنما هو أَخَوَاكِ، وَأُخْتَاكِ، فَاقْتَسِمُوهُ على كِتَابِ اللهِ تعالى، قالت: يا أَبتِ، إنما هِيَ أَسماءُ، فَمَن الأُخرى؟ قال: ذُو بَطْن بنْتِ خَارجَةَ، أُرَاهَا جَارِية - وروي: أُرِيتُها جارية - ثم أوصى أن تَغسِلَهُ امْرَأَتُهُ (١) .\nزاد في رواية: ثُمَّ دَعَا عُمرَ فقالَ: إِنِّي مُستَخلِفُكَ على أصحابِ رسولِ الله -ﷺ- يا عمرُ: إنما ثَقُلَتْ مَوازينُ مَنْ ثَقُلَتْ موازينُهُ يومَ القيامَةِ باتِّباعِهِمُ الْحَقَّ، وَثِقَلِهِ عليهم، وحُقَّ لميزانٍ لا يوضَعُ فيه إلا الحَقُّ أنْ يكونَ ثَقيلًا، يا عمرُ، وإنما خَفَّت موازين من خَفَّتْ موازينه يومَ القيامة باتِّباعِهِمُ الباطلَ، وخِفَّتِهِ عليهم، وَحُقَّ لميزان لا يَوضَعُ فيه سوى الباطلِ أن يكون خَفيفًا، وكتَبَ إِلى أُمرَاءِ الأجنَادِ: وَلَّيْتُ عليكم عمرَ ولم آلُ نَفْسِي وَلا المُسْلِمين خيرًا، ثم مَاتَ وَدُفِنَ لَيْلًا، ثم قام عمرُ في النَّاسِ خَطيبًا، ثم قَالَ - بعد أن حَمِدَ الله -: «أيُّها النَّاسُ، إني لا أُعْلِمُكم مِنْ نَفسي شيئًا تَجْهَلُونَهُ، أنا عمرُ، ولم أحرِصْ على أمرِكم، ولكن المتوفَّى أوصى بذلك، واللهُ ألهَمَهُ ذلك، وليسَ أجعَل أمانتي إلى أحدٍ ليسَ لها بأهلٍ، ولكن أَجعلُها إلى من تكون ⦗١١٠⦘ رَغْبَتُهُ في التوقِيرِ للمسلمين، أولئك أحَقُّ بهم مِمَّنْ سِواهُم» أخرجه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نحلني): النحلة: العطية والهبة.\n(جاد عشرين): الجاد: نخل يجد منه أي: يقطع من ثمرته - مقدار معلوم، والوسق: ستون صاعًا، والصاع: خمسة أرطال وثلث بالعراقي، أو ثمانية أرطال، على اختلاف المذهبين.\nومعنى الحديث: أن أبا بكر ﵁ كان وهب عائشة في صحته نخلًا يجد من ثمرته في كل صرام عشرون وسقًا، ولم يكن أقبضها ما وهبها، فلما مرض أعلمها أن ورثته شركاؤها فيه.\n_________\n(١) أخرجه الموطأ ٢ / ٧٥٢ في الأقضية، باب ما لا يجوز من النحل، وإسناده صحيح.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، ولم أجده بهذا اللفظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين.","vol":"4","page":108},{"text":"٢٠٨١ - (د) الأقرع - مؤذن عمر بن الخطاب - ﵁ -: قال: بَعَثني عمرُ إلى الأسقُفِّ بإيلياءَ، فَدَعَوْتُهُ، فقالَ له عمر: هل تَجِدُني في الكتابِ؟ قال: نعم، قال: كَيفَ تَجِدُني؟ قال: أَجِدُكَ قَرْنًا، فَرَفَعَ عليهِ الدِّرَّةَ، وقال: قَرْنَ مَهْ؟ قال: قَرنٌ حَدِيدٌ، أمِينٌ شديدٌ، قال: فكيف تَجدُ الَّذي بعْدي؟ قال: أجِدُهُ خَليفة صَالِحًا، غَيْرَ أَنَّهُ يؤثِرُ قَرَابَتَهُ، قال عمرُ: يَرْحَمُ اللهُ عثمان - ثلاثًا - قال: كيف تَجِدُ الذي بَعدَهُ؟ قال: أَجِدُهُ ⦗١١١⦘ صَدأ حَديدٍ، فَرَفَعَ عُمرُ يَدَهُ على رَأسِهِ، وقال: يا دَفْرَاهُ، يا دَفْرَاهُ، فقال: يا أميرَ المؤمنين، إنَّهُ خَلِيفَةٌ صالحٌ، لكنهُ يُستخلَفُ حِينَ يُستخلَف والسَّيفُ مَسْلُولٌ، والدَّمُ مُهْراق. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قرن مه): الهاء في مه هاء السكت، أي: قرن أي شيء، وأراد بالقرن: الحصن، وجمعه قرون.\n(صدأ حديد): الصدأ: ما يعلو الحديد، وهو معروف، والمراد دوام لبس الدروع لاتصال الحروب في زمانه، والمعني به: علي بن أبي طالب ﵁، ويروى صدع حديد بالعين، ويكون بدلًا من الهمزة، والمعنى واحد، وقيل: الصدع: الوعل الذي ليس بالغليظ ولا بالدقيق، وإنما وصف بذلك لاجتماع القوة فيه والخفة، وقد يوصف به الرجل، شبهه في خفته في الحروب، ونهضته إلى صعاب الأمور، حتى يفضي إليه الأمر: بالوعل، لتوقله في رؤوس الجبال، وجعله من حديد: مبالغة في وصفه ⦗١١٢⦘ بالشدة والبأس، والصبر على الشدائد، ومن رواه بالهمزة، فعلى هذا التأويل: يكون قد أبدلها من العين، والمراد من المعنيين: ما حدث في أيام علي بن أبي طالب من الفتن ومحاربة المسلمين، وملابسة الأمور المشكلة، والخطوب المعضلة، ولذلك قال عمر ﵁ في آخر الحديث: «يا دفراه» والدفر: النتن، تضجرًا من ذلك واستفحاشًا له.\n_________\n(١) رقم (٤٦٥٦) في السنة، باب في الخلفاء، وفي إسناده سعيد إياس الجريري، وهو ثقة لكنه اختلط قبل موته بثلاث سنين، وهذا الحديث ليس عند المنذري، لأنه ليس من رواية اللؤلؤي وإنما هو من رواية أبي بكر بن داسة، ولذا ذكره الخطابي في \" معالم السنن \"، وعزاه المزي في الأطراف لأبي داود وقال: ولم يذكره أبو القاسم الدمشقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٥٦) قال: ثنا حفص بن عمر أبو عمر الضرير، ثنا حماد بن سلمة أن سعيد ابن إياس الجريري أخبرهم، عن عبد الله بن شقيق العقيلي، عن الأقرع، فذكره.\nقلت: حماد بن سلمة إمام له أوهام، أخرج له مسلم في «الصحيح» عن ثابت، وعن غيره في المتابعات، وهو هنا يروي عن غيره، وشيخه الجريري اختلط، لكن سمع منه حماد قبل الاختلاط.","vol":"4","page":110},{"text":"٢٠٨٢ - (خ م) عمر بن الخطاب - ﵁ -: أخرج البخاري هذا الحديث من رواية جُوَيريَةَ بنِ قُدَامَةَ (١) مختصرًا، وأَخرجه مسلم من رواية مَعْدَان بْنِ أبي طَلْحَة بطوله: «أنَّ عمرَ بن الخطاب خَطَبَ يومَ الجمعةِ فذكر نَبيَّ الله - ﷺ-، وذكر أبا بكرٍ، ثم قال: إني رأَيتُ كأنَّ دِيكًا نَقَرَني ثَلاثَ نَقَراتٍ، وإني لا أُرَاهُ إلا لِحُضورِ أجلي، وإِنَّ أقْوامًا يَأْمُرونني أَن أَستخْلفَ، وإنَّ اللهَ لم يكن لِيُضيِّعَ دِينَهُ ولا خِلافَتَهُ، ولا الذي بَعَثَ بِهِ رسولَهُ - ﷺ-، فَإنْ عَجِلَ بي أمرٌ فَالخِلافَةُ شُورى بَيْنَ هؤلاء السِّتَّةِ الذين تُوفِّيَ رسولُ الله -ﷺ-، وهو عنهم راضٍ (٢)، وإني قد ⦗١١٣⦘ عَلِمْتُ أَنَّ أَقْوامًا يَطعَنُونَ في [هذا] الأمرِ، أَنَا ضَرَبتُهُمْ بِيَدي هذه على الإسلام، فإن فعلوا ذلك، فأولئك أعداءُ اللهِ الكفَرَةُ الضُّلالُ، ثم إني لا أدَعُ بَعْدِي شيئًا أَهَمَّ عندي من الكلالَةِ، ما راجَعْتُ رسولَ الله - ﷺ- ما راجَعتُه في الكلالَةِ، وما أغْلَظَ لي في شيءٍ ما أَغْلَظَ [لي] فيه، حتى طَعَنَ بِإِصبعِهِ في صَدري، وقال: يا عمرُ، ألا تكفيكَ آيةُ الصَّيفِ، التي في آخِر سورةِ النساءِ؟ (٣)، وإني إنْ أَعِشْ أقْضِ فيها بِقَضيَّةٍ يَقْضي بِهَا مَنْ يقرأُ القرآنَ، ومَن لا يَقْرَأُ القرآن، ثم قال: اللَّهُمَّ إني أُشْهِدُكَ على أمَرَاءِ الأمْصارِ، وإني إنما بَعَثْتُهمْ عليهم لِيعدِلوا، وَلِيعلِّمُوا الناسَ دِينَهُم، وسُنَّةَ نَبِيِّهمْ، وَيقْسِموا فَيْئَهمْ فيهم، ويرفَعُوا إليَّ ما أشْكَلَ عليهم من أمرهم، ثم إنكم أيها الناسُ تَأْكُلُونَ شجرتينِ لا أَراهُما إلا خَبِيثَتَينِ: هذا البَصَلَ والثُّوم (٤)، لقد رأيتُ رسولَ الله - ﷺ- إذا وَجدَ رِيحهَا من الرجل في المسجدِ أمَرَ بِهِ فَأُخْرِجَ إلى البَقِيعِ، فَمَنْ أَكَلَهما فَلْيُمِتْهُمَا طَبْخًا» (٥) . ⦗١١٤⦘\nوفي حديث جُويرِية (٦): «فَمَا كانت إلا جمعَة أخرَى حتى طُعِنَ عُمرُ، قال: فَأذِنَ لِلْمُهَاجِرينَ من أصحاب رسولِ الله - ﷺ-، وأذِنَ للأنصار، ثم أذِنَ لأهلِ المدينة، ثُمَّ أذِنَ لأهلِ الشام، ثم أَذِنَ لأهْلِ العراق، فكنَّا آخرَ من دخل عليه، قال: فإذا هو قد عَصَّبَ جُرحَهُ بِبُرْدٍ أسودَ، والدمُ يسيلُ عليه، قال: فقلنا: أَوصِنا ولم يسألْهُ الوَصيَّةَ أحدٌ غَيرُنَا، قال: أُوصِيكُمْ بكتابِ ⦗١١٥⦘ الله، فإنكم لن تَضِلُّوا ما اتَّبعْتُمُوهُ، قال: وأُوصِيكم بالمُهَاجِرينَ، فإن الناسَ يَكثُرونَ وَيَقِلُّونَ، وأُوصيكم بالأنصار، فإنهم شِعْبُ الإسلام الذي لَجَأَ إليهِ، وأُوصيكم بالأعراب، فإنهم أَصْلُكم ومادَّتُكُم - وفي روايةٍ: فإنهم إخوانُكُمْ وَعدُوُّ عَدُوِّكم - وأُوصيكم بأهل الذِّمَّةِ، فإِنهم ذِمَّةُ نَبِيِّكُم، وَرِزْقُ عِيالكُمْ، قوموا عَني» .\nقال الحميديُّ: وبعض هذا المعنى من الوصية في حديث مقتل عمر، والشُّورى من رواية عَمرو بن مَيْمونَ (٧) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شورى): فعلى، من المشورة في الرأي.\n(الكلالة): في الميراث: أن لا يرث الميت ولد ولا والد ويرثه أقاربه.\n(آية الصيف): أنزل الله تعالى في الكلالة آيتين، إحداهما: التي في أول سورة النساء، وكان نزولها في الشتاء، والثانية: التي في آخر سورة النساء ⦗١١٦⦘ وكان نزولها في الصيف، فسميت بآية الصيف.\n(فيئهم): الفيء، ما يحصل للمسلمين من أموال الكفار عن غير حرب وقتال.\n_________\n(١) قال الحافظ في \" الفتح \": جويرية بن قدامة، ماله في البخاري سوى هذا الموضع، وهو مختصر من حديث طويل في قصة مقتل عمر ﵁، وقيل: إن جويرية هذا، هو جارية بن قدامة الصحابي المشهور، وفد بينت في كتابي في الصحابة ما يقويه، فإن ثبت وإلا فهو من كبار التابعين.\n(٢) وهم: عثمان، وعلي، وطلحة، والزبير، وسعد بن أبي وقاص، وعبد الرحمن بن عوف ﵃، ولم يدخل عمر ﵁ معهم سعيد بن يزيد لأنه من أقاربه، فتورع عن إدخاله، كما تورع عن إدخال ابنه عبد الله ﵃.\n(٣) وهي قوله تعالى: ﴿يستفتونك، قل الله يفتيكم في الكلالة ...﴾ إلى آخرها.\n(٤) قال النووي في \" شرح مسلم \": قال العلماء: ويلحق بالبصل والثوم والكراث، كل ما له رائحة كريهة، من المأكولات وغيرها، وقال النووي: قال القاضي: ويلحق به من أكل فجلًا وكان يتجشأ، قال: وقال ابن المرابط: ويلحق به من به بخر في فيه، أو به جرح له رائحة، قال القاضي: وقاس العلماء على هذا مجامع الصلاة غير المسجد، كمصلى العيد والجنائز ونحوها من مجامع العبادات، وكذا مجامع العلم، والذكر، والولائم، ونحوها، ولا يلحق بها الأسواق ونحوها.\n(٥) رواه مسلم من حديث قتادة عن سالم بن أبي الجعد عن معدان بن أبي طلحة عن عمر ﵁، ⦗١١٤⦘ قال النووي في \" شرح مسلم \": هذا الحديث مما استدركه الدارقطني على مسلم، وقال: خالف قتادة في هذا الحديث ثلاثة حفاظ، وهم: منصور بن المعتمر، وحصين بن عبد الرحمن، وعمر ابن مرة، فرووه عن سالم عن عمر منقطعًا، لم يذكروا فيه معدان، قال الدارقطني: وقتادة وإن كان ثقة، وزيادة الثقة مقبولة عندنا، فإنه مدلس، ولم يذكر فيه سماعه من سالم (يعني ابن أبي الجعد) فأشبه أن يكون بلغه عن سالم فرواه عنه.\nقلت (القائل النووي): هذا الاستدراك مردود، لأن قتادة وإن كان مدلسًا، فقد قدمنا في مواضع من هذا الشرح أن ما رواه البخاري ومسلم عن المدلسين وعنعنوه، فهو محمول على أنه ثبت من طريق آخر سماع ذلك المدلس هذا الحديث ممن عنعنه عنه، وأكثر هذا أو كثير منه يذكر مسلم وغيره سماعه من طريق آخر متصلًا به، وقد اتفقوا على أن المدلس لا يحتج بعنعنته كما سبق بيانه في الفصول المذكورة في مقدمة هذا الشرح، ولا شك عندنا في أن مسلمًا ﵀ يعلم هذه القاعدة ويعلم تدليس قتادة، فلولا ثبوت سماعه عنده لم يحتج به، ومع هذا كله فتدليسه لا يلزم منه أن يذكر معدانًا من غير أن يكون له ذكر، والذي يخاف من المدلس، أن يحذف الرواة، وأما زيادة من لم يكن، فهذا لا يفعله المدلس، وإنما هذا فعل الكاذب المجاهر بكذبه، وإنما ذكر معدان زيادة ثقة، فيجب قبولها، والعجب من الدارقطني رحمه الله تعالى في كونه جعل التدليس موجبًا لاختراع ذكر رجل لا ذكر له، ونسبه إلى مثل قتادة الذي محله من العدالة والحفظ والعلم والغاية العالية وبالله التوفيق.\n(٦) رواية جويرية هذه التي أوردها المصنف هنا فيها زيادات على رواية البخاري، وهي من زيادات الحميدي.\n(٧) البخاري ٦ / ١٩٢ في الجهاد، باب الوصاة بأهل ذمة رسول الله ﷺ، وباب يقاتل أهل الذمة ولا يسترقون، وفي الجنائز، باب ما جاء في قبر النبي ﷺ، وأبي بكر وعمر، وفي فضائل أصحاب النبي ﷺ، باب قصة البيعة والاتفاق على عثمان بن عفان، وفي تفسير سورة الحشر، ومسلم رقم (٥٦٧) في المساجد، باب نهي من أكل ثومًا أو بصلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وفي رواية يحيى بن صبيح عند الحميدي (٢٩) سمى الستة: «عثمان، وعلي، والزبير، وطلحة، وعبد الرحمن بن عوف، وسعد بن أبي وقاص ...» .\nأخرجه الحميدي (١٠ و٢٩) قال: حدثنا سفيان، قال: حدثنا يحيى بن صبيح الخراساني. وأحمد (١/١٥) (٨٩) قال: حدثنا عفان، قال: حدثنا همام بن يحيى. وفي (١/٢٦) (١٧٩) قال: حدثنا إسماعيل، عن سعيد بن أبي عروبة. وفي (١/٢٧) (١٨٦) قال: حدثنا يحيى بن سعيد، قال: أنا سألته، قال: حدثنا هشام. وفي (١/٤٨) (٣٤١) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد بن أبي عروبة، أمله علي. ومسلم (٢/٨١) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد، قال: حدثنا هشام. وفي (٢/٨٢) قال: حدثنا زهير بن حرب، وإسحاق بن إبراهيم. كلاهما عن شبابة ابن سوار، قال: حدثنا شعبة. وفي (٢/٨٢ و٥/٦١) قال: حدثن أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية، عن سعيد بن أبي عروبة. وفي (٥/٦١) قال: حدثنا محمد بن أبي بكر المقدمي ومحمد بن المثنى. قالا: حدثنا يحيى بن سعيد، قال: حدثنا هشام. (ح) وحدثنا زهير بن حرب وإسحاق بن إبراهيم وابن رافع، عن شبابة بن سوار، عن شعبة. وابن ماجة (١٠١٤) و(٢٧٢٦) و(٣٣٦٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية، عن سعيد بن أبي عروبة. والنسائي (٢/٤٣) . وفي الكبرى (٦٩٨) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد، قال: حدثنا هشام. وفي الكبرى «الورقة ٨٧ - أ» قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا شبابة بن سوار، قال: حدثنا شعبة. وفي الكبرى أيضا «تحفة الأشراف» (٨/١٠٦٤٦) عن إسحاق ابن إبراهيم، عن معاذ بن هشام، عن أبيه. وابن خزيمة (١٦٦٦) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، عن سعيد.\nخمستهم - يحيى بن صبيح، وهمام، وسعيد بن أبي عروبة، وهشام الدستوائي، وشعبة - عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، فذكره.\n* أخرجه الحميدي (١١) قال: حدثنا سفيان. والنسائي في الكبرى «الورقة ٨٧ - أ» قال: أخبرنا سليمان ابن منصور، قال: حدثنا أبو الأحوص. كلاهما (سفيان، وأبو الأحوص) عن حصين، عن سالم بن أبي الجعد، عن عمر بن الخطاب، مثله، عن النبي -ﷺ-. ولم يذكر حصين: «معدان بن أبي طلحة» .\n* وأخرجه النسائي في الكبرى «الورقة ٨٧ - أ» قال: أخبرنا قتيبة بن سعيد، قال: حدثنا جرير، عن منصور، عن سالم بن أبي الجعد. قال: قال عمر: إنكم تأكلون طعاما خبيثا: هاتين الشجرتين البصل والثوم، فإن كنت آكليهما فاقتلوهما بالنضج. «موقوفا» وليس فيه «معدان» .","vol":"4","page":112},{"text":"٢٠٨٣ - (ط) سعيد بن المسيب - ﵀ - قال: «لَمَّا صَدَرَ عمرُ بنُ الخطاب من مِنى أَناخَ بالأبطحِ، ثم كوَّمَ كَوْمَة من بطحَاءَ، ثم طَرَحَ عليها رِدَاءهُ، ثم استَلْقى، ومَدَّ يَديهِ إِلى السماءِ، فقال: اللَّهمَّ كَبِرَتْ سِني، وَضَعُفَتْ قُوَّتي، وانتَشرَتْ رَعيَّتي، فَاقبضني إليك غيرَ مُضيِّعٍ، ولا مُفرِّطٍ، ثم قَدِمَ المَدينةَ في عَقِبِ ذي الحِجَّةِ، فَخَطَبَ الناسَ فقال: أَيها الناسُ، قد سُنَّتْ لكم السُّننُ، وفُرِضَتْ لكم الفرائضُ، وتُرِكتُمْ على الواضِحَةِ، لَيلُها كَنَهَارِها، وَصَفَقَ إحدى يَدَيْه على الأخرى، وقال: إلا أن تَضِلُّوا بالناس يمينًا وشمالًا، ثم قال: إياكم أنْ تَهْلِكُوا عن آيةِ الرَّجمِ، أَن يقولَ قائلٌ: لا نَجِدُ حَدَّيْنِ في كتاب الله، فقد رَجَمَ رسولُ الله - ﷺ- ورَجَمْنا، والذي نفسي بِيَدِهِ، لولا أن يقولَ الناسُ: زاد ابنُ الخطاب في كتاب الله لَكتبتُها (١): ﴿الشَّيخُ والشَّيخَةُ فَارجُموهما ألبَتَّةَ﴾ فإنا قد قَرأنَاها» (٢) . ⦗١١٧⦘\nقال ابن المسيب: فما انسلخ ذو الحِجَّة حتى قُتلَ عُمرُ (٣) .\nقال مالك: قوله: ﴿الشَّيخُ والشَّيخَةُ﴾ يعني: الثَّيِّبُ والثَّيِّبَةُ (٤) . أخرجه الموطأ.\n_________\n(١) مراد عمر ﵁: المبالغة والحث على العمل بالرجم، لأن معنى الآية باق وإن نسخ لفظها، إذ لا يسع مثل عمر ﵁ مع مزيد فقهه تجويز كتبها مع نسخ لفظها.\n(٢) ثم نسخ لفظها وبقي حكمها، بدليل أنه ﷺ رجم ورجم الصحابة بعده ولم ينكر عليهم أحد.\n(٣) ٢ / ٨٢٤ في الحدود، باب ما جاء في الرجم، وإسناده صحيح، قال الزرقاني في \" شرح الموطأ \": رواية سعيد (يعني ابن المسيب) عن عمر تجري مجرى المتصل لأنه رآه، وقد صحح بعض العلماء سماعه منه، قاله أبو عمر، يعني ابن عبد البر.\n(٤) أي المحصن والمحصنة وإن كانا شابين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٦٠١) عن يحيى بن سعيد بن المسيب، أنه سمعه يقول، فذكره.\nقال الإمام الزرقاني: رواية سعيد عن عمر تجري مجرى المتصل، لأنه رآه وقد صحح بعض العلماء سمعه منه - نقلا عن أبي عمر.\nقلت: وفي هذا نظر، والله أعلم.","vol":"4","page":116},{"text":"٢٠٨٤ - (خ م ت د) عبد الله بن عمر - ﵄ -: قال: «دَخَلْتُ على حَفصَةَ وَنَوساتُها تَنطِفُ، فقالت: أَعَلِمْتَ أنَّ أَبَاكَ غَيرُ مُستخلفٍ؟ قلتُ: ما كانَ لِيَفْعَلَ، قالت: إّنه فاعلٌ، قال: فَحلفْتُ أَن أُكَلِّمَهُ في ذلك، فَسَكَتُّ حتى غَدوَتُ ولم أُكَلِّمْهُ، فكنتُ كأنما أحمِلُ بِيَميني جَبَلًا حتى رَجعْتُ، فدخلتُ عليه، فسأَلني عن حال الناس، وأنا أُخْبِرُهُ، قال: ثم قلتُ له: إني سمعتُ الناسَ يقولون مَقَالَة، فآلَيْتُ أن أَقولها لك: زَعَموا أَنَّكَ غَيْرُ مُسْتَخْلِفٍ، وإنه لو كان [لك] راعي إبلٍ، أو راعي غَنَمٍ، ثم جاءك وتَرَكَهَا لَرَأيتَ أَنْ قَدْ ضَيَّعَ، فَرِعَايَةُ الناسِ أشدُّ؟ قال: فَوَافَقَهُ قَولي، فَوَضَعَ رأسه ساعة، ثم رَفَعَهُ إليَّ، فقالَ: إنَّ اللهَ ﷿ يَحْفَظُ دِينَهُ، وإني إن لا أسْتَخْلِفْ، فإنَّ رسولَ الله - ﷺ- لَمْ يَسْتَخلِفْ، وإن أَسْتَخْلِفْ فإنَّ أَبا بكرٍ قد استَخْلَفَ، قال: فواللهِ، ما هو إلا أن ذَكَرَ رسولَ الله، وأبا ⦗١١٨⦘ بكرٍ، فعَلِمْتُ أنه لم يكن لِيعدِلَ برسولِ اللهِ أحدًا، وأَنَّهُ غيرُ مُستَخلِفٍ» .\nوفي رواية بمعناه في الاستخلاف: وأنه لما طُعِنَ عمرُ قيل له: لو اسْتَخلفْتَ؟ قال: أتَحَمَّلُ أمْرَكم حَيًّا ومَيتًا؟ إنْ استخْلَفْتُ فقد استخْلفَ مَنْ هو خَيْرٌ مِني: أبو بكرٍ، وإن تَركْتُ فقد تَرَكَ مَنْ هو خَيرٌ مِني: رسولُ الله -ﷺ-، وَدِدتُ: أَنَّ حَظِّي منها الكَفَافُ، لا عَليَّ، ولا ليَ، قال عبدُ الله: فعلمتُ أَنه غير مُستخلِفٍ، فقالوا: جَزَاكَ اللهُ خَيرًا، فقال: رَاغِبٌ ورَاهِبٌ. أخرجه البخاري، ومسلم.\nوأخرج الترمذي منه فصلًا، وهو قوله: «قال ابن عمر: قيلَ لعمرَ بن الخطاب: لو اسْتَخلفْتَ؟ قال: إِنْ استَخلفتُ فقد استخْلفَ أبو بكر، وإن لم أستخلفْ لم يَسْتَخْلفْ رسولُ الله - ﷺ-» لم يَزِد.\nوقال: وفي الحديث قصة.\nوأخرج أبو داود منه قوله: «وإني إن لا أسْتَخْلِفْ، فإنَّ رسولَ الله - ﷺ- لَمْ يَسْتَخلِفْ» إلى آخر الروايةِ الأولى (١) . ⦗١١٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نوساتها): النوسات: ذوائب الشعر.\n(تنطف): تقطر ماء.\n(راغب وراهب): الراغب: الطالب، والراهب: الخائف، والمراد: أنكم في قولكم لي هذا القول، إما راغب فيما عندي، أو راهب مني، وقيل: أراد أنني راغب فيما عند الله، وراهب من عقابه، فلا تعويل عندي على ما قلتم لي من الوصف والإطراء.\n_________\n(١) البخاري ١٣ / ١٧٧ و١٧٨ في الأحكام، باب الاستخلاف، ومسلم رقم (١٨٢٣) في الإمارة، باب الاستخلاف وتركه، والترمذي رقم (٢٢٢٦) في الفتن، باب ما جاء في الخلافة، وأبو داود رقم (٢٩٣٩) في الخراج والإمارة، باب في الخليفة يستخلف، وأخرجه أيضًا أحمد في \" المسند \" ١ / ٤٣ و٤٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١٣/١٧٧ و١٧٨) عن إبراهيم بن موسى، عن هشام عن معمر، عن الزهري عن سالم عن أبيه، فذكره.\nوالترمذي (٢٢٢٦) قال: ثنا يحيى بن موسى، حدثنا عبد الرزاق. أخبرنا معمر، فذكره.\nوأبو داود (٢٩٣٩) قال: ثنا محمد بن داود بن سفيان وسلمة، قالا: ثنا عبد الرزاق، فذكره.","vol":"4","page":117},{"text":"٢٠٨٥ - (خ) عمرو بن ميمون الأودي - ﵀ -: قال: «رأَيتُ عمرَ بن الخطاب قبلَ أنْ يُصابَ بأيامٍ بالمدينةِ وَقَفَ على حُذَيفَةَ بن اليمان، وعثمانَ بنِ حُنَيْفٍ، فقال: كيف فَعَلْتُما؟ أَتَخَافانِ أنْ تكونَا قَدْ حَمَّلتُما الأرضَ ما لا تُطيقُ؟ قالا: حَمَّلنْاهَا أَمرًا هِيَ له مُطِيقَةٌ، وما فِيها كبِيرُ فَضلٍ، فقال: انظرا أنْ تكونا حمَّلْتمُا الأرضَ ما لا تُطيقُ!، فقالا: لا، فقال [عمرُ]: لئِن سَلَّمَني الله تعالى لأدَعنَّ أرَامِلَ أَهلِ العِرَاقِ لا يحتَجْنَ إلى أحدٍ بعدي أَبدًا، قال: فَما أتتْ عليه إِلا رَابعَةُ حتى أُصيبَ - ﵁ - وقال عمرو بن ميمون: وإِني لَقَائِمٌ، ما بَيني وبينه إلا عبد الله بن عباس، غَدَاةَ أُصِيبَ، وكانَ إذا مَرَّ بَيْنَ الصفَّينِ قَام بينهما، فإذا رأى خَلَلًا قال: اسْتووا، حتى إِذا لم يَرَ فيه خَلَلًا تقدَّمَ فَكَبَّرَ، قال: وَرُبما قَرَأ سورة (يوسف) أو ⦗١٢٠⦘ (النَّحْلِ) أو نحو ذلك في الرَّكعةِ الأُولى، حتى يجتمعَ الناسُ، فما هو إلا أَنْ كَبَّرَ، فسمعتُه يقول: قَتَلَني - أَو أَكَلَني - الكَلْبُ، حِينَ طَعَنَهُ، فَطارَ العِلجُ بسَكِّينٍ ذَاتِ طَرَفَيْنِ، لا يَمُرُّ على أَحَدٍ يمينًا، ولا شِمَالًا إلا طَعَنَهُ، حتى طعنَ ثَلاثَةَ عشَر رَجُلًا، فماتَ منهم تِسعةٌ - وفي رواية: سَبْعَةٌ - فلما رأى ذلك رجلٌ من المسلمين طَرَحَ عليه بُرْنُسًا، فلما ظَنَّ العِلْجُ أَنه مَأْخُوذٌ نَحَرَ نَفْسَهُ، وتنَاوَلَ عمرُ [يَدَ] عبدِ الرحمن بن عوفٍ فَقَدَّمَهُ (١)، فَأمَّا مَنْ كَانَ يَلي عمرَ، فقد رأَى الذي رأَيتُ، وأمَّا نَواحِي المسجد، فإنهم لا يدْرونَ ما الأمْرُ؟ غيرَ أنهم [قد] فَقَدوا صَوتَ عمرَ، وهم يقولون: سبحان الله، سبحان الله، فَصَلَّى بهم عبدُ الرحمن بنُ عَوف صَلاة خَفيفَة، فلما انْصرَفُوا، قال: يا ابنَ عبَّاس، انظر: مَنْ قَتلَني؟ قال: فَجَالَ ساعة ثم جَاءَ، فقال: غُلامُ المُغِيرَةِ بن شُعبَةَ، فقال: آلصَّنَعُ؟ قال: نعم، قال: قَاتَلَهُ الله، لقد كُنتُ أَمَرتُ به معروفًا، ثم قال: الحمد لله الذي لم يَجْعلْ مِيتَتي (٢) بيد رجل مسلمٍ، قد كنْتَ أنْتَ وأبوكَ تُحِبانِ أنْ تَكثُرَ العُلُوجُ بالمدينة - وكان العباسُ أَكثَرَهُمْ رَقيقًا - فقال ابنُ عباس: إنْ شئتَ فعلتُ (٣) - أي: إن ⦗١٢١⦘ شئتَ قَتَلْنَا- قال: [كَذَبتَ] (٤)، بَعدَما تَكلَّمُوا بِلِسَانِكم، وصَلَّوْا قِبْلَتَكم، وحَجُّوا حَجَّكم؟ فَاحْتُمِلَ إلى بَيتِهِ، فانطلقنا معه، قال: وكأنَّ الناسَ لم تُصِبْهُمْ مصيبةٌ قَبلَ يومِئذ، قال: فقائلٌ يقول: أَخَافُ عليه، وقَائِلٌ يقول: لا بأسَ، فَأُتيَ بنبيذٍ (٥) فشَرِبَهُ، فَخَرجَ من جَوفِهِ، ثُمَّ أُتيَ بلَبَنٍ فَشَرِبَ منه، فخرجَ من جُرْحِهِ، فَعَرَفُوا أَنَّهُ مَيِّتٌ، قال: فدخلنا عليه، وجاء الناسُ يُثنونَ عليه (٦) وجاء رجلٌ شابٌ فقال: أبشِر يا أمِيرَ المؤمنين ببُشْرى اللهِ - ﷿ -، قد كانَ لك من صُحبَةِ رسولِ الله -ﷺ-، وقَدَمٍ في الإسلام، ما قَد علمتَ، ثم وَلِيتَ فَعَدَلتَ، ثم شَهَادَةٌ، فقال: وَدِدتُ أَنَّ ذلك كانَ كفافًا، لا عَلَيَّ، ولا لي، فلما أَدْبَرَ الرَّجُلُ إذا إِزَارُهُ يَمَسُّ الأرضَ، فقال: رُدُّوا عَليَّ الغُلامَ، فقال: يا ابْنَ أَخي، ارْفَع ثَوبَكَ فإنه أَبقى (٧) لِثَوبِكَ، وأَتقَى لربِّكَ (٨)، يا عبدَ الله انْظر ما عَليَّ من الدَّينِ، ⦗١٢٢⦘ فَحَسَبُوهُ فَوجدوه سِتَّة وثمانينَ أَلفًا، أو نحوه (٩)، فقال: إِن وَفَى به مالُ آلِ عمر فَأدِّهِ من أَموالهم، وإلا فَسلْ في بني عَدِيِّ بنِ كَعب، فإنْ لم تَف أموالُهُم فَسَلْ في قُرَيشٍ، ولا تَعْدُهُمْ إِلى غيرهم، وأَدِّ عَني هذا المالَ، انْطَلق إِلى أُمِّ المؤمنين عائشةَ، فقل: يَقْرَأُ عليكِ عمرُ السلامَ، ولا تَقلْ: أميرُ المؤمنين، فَإِني لَستُ اليَومَ للمؤمنين أَميرًا، وقلْ: يستَأذِنُ عمرُ بنُ الخطاب أَن يُدفَنَ مَعَ صَاحِبَيْهِ، قال: فسَلَّمَ واستَأذَنَ، ثم دخل عليها، فوجدها قَاعِدَة تبكي، فقال: يَقْرأُ عليكِ عمرُ بن الخطابِ السلامَ، ويستأذِنُ أن يُدْفَنَ مع صَاحِبَيْهِ، قال: فقالت: كنتُ أُرِيدُه لِنَفْسي، وَلأُوثِرَنَّهُ اليومَ على نفسي، فلما أَقبلَ، قيل: هذا عبدُ الله بنُ عمر قد جاء، فقال: ارفَعُوني، وأَسنَدَهُ رَجُلٌ إليهِ، فقال: ما لَدَيك؟ قال: الذي تُحِبُّ يا أمير المؤمنين، أذِنَتْ، قال: الحمدُ لله، ما كان شيءٌ أهَمَّ إِليَّ من ذلك، فإذا أنا قُبِضتُ فَاحْمِلُوني، ثم سَلِّمَ، وَقُلْ: يستأذِنُ عمرُ، فَإِنْ أَذِنَتْ لي فَأدخِلُوني، وإنْ رَدَّتني فَردُّوني إِلى مَقَابِرِ المسلمين، وجاءت أُمُّ المؤمنين حَفصةُ والنِّسَاءُ تَسترنها (١٠)، فلما رَأينَاهَا قُمنا، فَوَلَجتْ عليهِ، فبكَت عندَهُ ساعَة، واستأذَنَ الرجالُ، ⦗١٢٣⦘ فَوَلَجَتْ داخلًا، فسمعنا بكاءهَا من الدَّاخِلِ، فقالوا: أوصِ يا أمير المؤمنين، استخْلِفْ، قال: ما أرَى أَحَدًا أَحَقَّ بهذا الأمر من هؤلاءِ النفرِ - أَو الرَّهطِ - الذين تُوفِّيَ رسولُ الله - ﷺ- وهو عنهم رَاضٍ، فَسمى عَليًّا، وعثمانَ، والزُّبيْرَ، وطَلْحَةَ، وسعدًا، وعبدَ الرحمن، وقال: يَشْهَدُكم عبدُ الله بنُ عمر، وليس له من الأمر شيءٌ - كَهيئَةِ التَّعْزِيةِ له - فإِن أصَابَتِ الإمارَةُ سعدًا فهو ذاك، وإلا فَلْيستَعِن به أيُّكم ما أُمِّرَ، فإِني لم أَعْزِلْهُ عن عَجْزٍ، ولا خِيانَة، وقال: أُوصي الخليفةَ من بَعدي بالمهاجِرين الأولينَ: أنْ يَعْرِفَ لهم حَقَّهُمْ، ويحفظَ لَهُمْ حُرْمَتَهُم، وَأُوصِيهِ بالأنصارِ خَيرًا: الذين تَبَوَّؤُوا الدارّ والإيمَانَ من قَبلِهِمْ: أَن يُقبَلَ من مُحْسنِهم، وأَن يُعْفى عن مُسيئِهم، وأوصيِه بأهلِ الأمصارِ خَيْرًا: فَإِنَّهُم رِدءُ الإسلامِ، وجُبَاةُ المالِ، وَغَيظُ العَدُوِّ، وأَن لا يُؤخذَ منهم إلا فَضْلُهم عن رِضى منهم، وأوصِيهِ بالأعراب خيرًا، فإنهم أَصلُ العربِ وَمَادَّةُ الإسلامِ: أن يُؤخذَ مِن حَواشِي أموالهم، ويُرَدَّ على فُقَرَائِهِم، وأوصِيهِ بِذِمَّةِ الله وذِمَّةِ رسولِه -ﷺ-: أَن يُوفى لهم بِعَهْدِهم، وأن يُقَاتَلَ مِن وَرَائِهِم (١١)، ولا يُكلَّفُوا إلا طَاقَتَهم، قال: فلما قُبضَ خرجنا بِهِ، فانطَلقنا نَمشي، فَسلَّم عبد الله بن عُمَرَ، وقال: يستأذن عمرُ بن الخطاب، قالت: أدخِلُوهُ، فَأُدْخِلَ، فَوُضِعَ هُنالك مَعَ صَاحِبيَهِ، فلما ⦗١٢٤⦘ فُرغَ من دَفْنهِ اجتمَعَ هؤلاء الرَّهطُ، فقال عبدُ الرحمن بن عوف: اجْعَلوا أَمرَكم إلى ثلاثةٍ منكم، فقال الزبيرُ: قد جعلتُ أمري إِلى عليٍّ، وقال طلحةُ: قد جعلتُ أمري إلى عثمانَ، وقال سعدٌ: قد جعلت أمري إلى عبد الرحمن، فقال عبد الرحمن: أَيُّكما يَبرَأُ من الأمرِ فَنَجْعَله إليه، واللهُ عَليه والإسلامُ لَيَنْظُرَنَّ أفْضَلَهُم في نفسه؟ فَأُسكِتَ الشيْخَانِ، فقال عبدُ الرحمن: أَفَتَجْعَلُونَهُ إِلَيَّ، والله عَلَيَّ أَن لا آلُوا عن أَفْضِلِكم؟ قالا: نعم، فَأخَذَ بِيَدِ أحَدهما، فقال: [إن] لَكَ من قَرَابَةِ رسولِ الله -ﷺ- والقَدَمِ في الإسلامِ ما قَد عَلِمْتَ، فَاللهُ عليك لَئِنْ أَمَّرتُكَ لَتَعْدِلَنَّ، وَلَئِن أمَّرتُ عثمانَ لَتَسمعَنَّ وَلَتُطيعَنَّ؟ ثم خَلا بالآخَرِ فقال له مثل ذلك، فلما أخذَ الميثَاقَ قال: ارفَع يَدَكَ يا عثمانُ فَبَايَعَهُ، وبَايَعَ له عليٌّ، وولَجَ أَهلُ الدَّار فَبَايَعُوهُ» . أخرجه البخاري (١٢) . ⦗١٢٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العلج): العجمي في ذلك الوقت.\n(أرامل): جمع أرملة، وهي التي مات زوجها، والرجل إذا ماتت امرأته: أرمل، وقيل: أراد بالأرامل: المساكين من الرجل والنساء.\n(بُرنُسًا): البرنس: قلنسوة طويلة كان يلبسها الزهاد في صدر الإسلام (١٣) . ⦗١٢٦⦘\n[[(الصنع) بفتح الصاد والنون: الصانع المجيد المتقن، والمرأة صناع.]]\n(رقيقًا): الرقيق: اسم لجميع العبيد والإماء.\n(كفافًا): يقال: خرجت من هذا الأمر كفافًا، أي: لا لي ولا علي.\n(نبيذ): شراب من تمر أو زبيب منبوذ في ماء، والمراد به: الحلال المباح الذي لا يسكر.\n(لا تعدوهم): عداه: إذا جاوزه إلى غيره.\n(تبوؤوا): تبوأت المنزل: إذا اتخذته منزلًا.\n(ردء): الردء العون.\n_________\n(١) أي للصلاة بالناس.\n(٢) قال الحافظ في \" الفتح \": وفي رواية الكشميهني: منيتي بفتح الميم وكسر النون وتشديد التحتانية.\n(٣) قال الحافظ في \" الفتح \": قال ابن التين: إنما قال ذلك لعلمه بأن عمر لا يأمر بقتلهم.\n(٤) قال الحافظ: هو على ما ألف من شدة عمر في الدين، لأنه فهم من ابن عباس من قوله: إن شئت فعلنا، أي قتلناهم، فأجابه بذلك، وأهل الحجاز يقولون: كذبت في موضع أخطأت، وإنما قال له بعد أن صلوا، لعلمه أن المسلم لا يحل قتله، ولعل ابن عباس إنما أراد قتل من لم يسلم منهم.\n(٥) المراد بالنبيذ: تمرات نبذت في ماء، أي نقعت فيه، كانوا يصنعون ذلك، لاستعذاب الماء.\n(٦) قال الحافظ في \" الفتح \": في رواية الكشميهني: فجعلوا يثنون عليه.\n(٧) وفي بعض النسخ: أنقى وهي أصوب، قال الحافظ في \" الفتح \": بالنون ثم القاف للأكثر، وبالموحدة بدل النون للكشميهني.\n(٨) قال الحافظ: وفي إنكاره على ابن عباس، ما كان عليه من الصلابة في الدين، وأنه لم يشغله ما هو فيه من الموت عن الأمر بالمعروف.\n(٩) قال الحافظ: في حديث جابر: ثم قال: يا عبد الله أقسمت عليك بحق الله وحق عمر إذا مت فدفنتني أن لا تغسل رأسك حتى تبيع من رباع آل عمر بثمانين ألفًا فتضعها في بيت مال المسلمين، فسأله عبد الرحمن بن عوف، فقال: أنفقتها في حجج حججتها، وفي نوائب كانت تنوبني، وعرف بهذا جهة دين عمر.\n(١٠) بعض النسخ: تسير معها.\n(١١) أي: إن قصدهم عدوهم ودفع عنهم مضرتهم.\n(١٢) ٧ / ٤٩ و٥٠ و٥١ و٥٢ و٥٣ و٥٤ و٥٥ و٥٦ و٥٧ في فضائل أصحاب النبي ﷺ، باب قصة البيعة والاتفاق على عثمان بن عفان، وفي الجنائز، باب ما جاء في قبر النبي ﷺ وأبي بكر وعمر، وفي الجهاد، باب يقاتل أهل الذمة ولا يسترقون، وفي تفسير سورة الحشر.\nقال الحافظ في \" الفتح \": ٧ / ٥٦، ٥٧: وفي قصة عمر هذه من الفوائد، شفقته على المسلمين، ونصيحته لهم، وإقامة السنة فيهم، وشدة خوفه من ربه، واهتمامه بأمر الدين أكثر من اهتمامه بأمر نفسه، وأن النهي عن المدح في الوجه مخصوص بما إذا كان غلو مفرط أو كذب ظاهر، ومن ثم لم ينه عمر الشاب عن مدحه له مع كونه أمر بتشمير إزاره والوصية بأداء الدين ⦗١٢٥⦘ والاعتناء بالدفن عند أهل الخير، والمشورة في نصب الإمام، وتقديم الأفضل، وأن الإمامة تنعقد بالبيعة، وغير ذلك مما هو ظاهر بالتأمل، والله الموفق، وقال ابن بطال: فيه دليل على جواز تولية المفضول على الأفضل منه، لأن ذلك لو لم يجز لم يجعل الأمر شورى إلى ستة أنفس مع علمه أن بعضهم أفضل من بعض، قال: ويدل على ذلك أيضًا قول أبي بكر: قد رضيت لكم أحد الرجلين: عمر وأبي عبيدة، مع علمه بأنه أفضل منهما، وقد استشكل جعل عمر الخلافة في ستة، ووكل ذلك إلى اجتهادهم، ولم يصنع ما صنع أبو بكر في اجتهاده فيه، لأنه إن كان لا يرى جواز ولاية المفضول على الفاضل، فصنيعه يدل على أن من عدا الستة كان عنده مفضولًا بالنسبة إليهم، وإذا عرف ذلك فلم يخف عليه أفضلية بعض الستة على بعض وان كان يرى جواز ولاية المفضول على الفاضل، فمن ولاه منهم أو من غيرهم كان ممكنًا، والجواب عن الأول يدخل فيه الجواب [[عن]] الثاني، وهو أنه إذا تعارض عنده صنيع النبي ﷺ حيث لم يصرح باستخلاف شخص بعينه، وصنيع أبي بكر حيث صرح، فتلك طريق تجمع التنصيص وعدم التعيين، وإن شئت قل: تجمع الاستخلاف وترك تعيين الخليفة، وقد أشار بذلك إلى قوله: لا أتقلدها حيًا وميتًا، لأن الذي يقع ممن يستخلف بهذه الكيفية إنما ينسب إليه بطريق الإجمال، لا بطريق التفصيل، فعينهم ومكنهم من المشاورة في ذلك، والمناظرة فيه لتقع ولاية من يتولى بعده عن اتفاق من معظم الموجودين حينئذ ببلده التي هي دار الهجرة، وبها معظم الصحابة، وكل من كان ساكنًا مع غيرهم في بلد غيرها، كان تبعًا لهم فيما يتفقون عليه.\n(١٣) ليس للزهاد لباس خاص في الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٤٩) عن موسى بن إسماعيل، عن أبي عوانة، عن حصين، عن عمرو بن ميمون الأودي، فذكره.","vol":"4","page":119},{"text":"٢٠٨٦ - (خ) عروة بن الزبير - ﵄ -: «أَنه لمَّا سَقَطَ حَائطُ حُجْرَةِ قَبْرِ رسولِ الله -ﷺ- في زَمَانِ الوليد أَخَذَ في بِنَائِهِ (١)، فَبَدَتْ لَهُم ⦗١٢٧⦘ قَدَمٌ، فَفَزِعُوا، وظَنوا أَنَّها قَدَمُ رَسولِ الله - ﷺ-، فما وجدوا أحدًا يعلم ذلك، حتى قال لهم عروةُ: [لا] والله، ما هي قَدَمُ رسول الله - ﷺ-، ومَا هي إلا قَدَمُ عُمَرَ» أخرجه ... (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": والسبب في ذلك ما رواه أبو بكر الآجري من طريق شعيب بن إسحاق عن هشام بن عروة قال: أخبرني أبي قال: كان الناس يصلون إلى القبر، فأمر به عمر بن عبد العزيز فرفع حتى لا يصلي إليه أحد، فلما هدم بدت قدم بساق وركبة، ففزع عمر بن عبد العزيز، فأتاه عروة فقال: هذا ساق عمر وركبته، فسري عن عمر بن عبد العزيز، وروى الآجري من طريق مالك بن المغول عن رجاء بن حيوة قال: كتب الوليد بن عبد الملك إلى عمر بن عبد العزيز وكان قد اشترى حجر أزواج النبي ﷺ: أن اهدمها ووسع بها المسجد، فقعد عمر في ناحية المسجد ثم أمر بهدمها، فما رأيته باكيًا أكثر من يومئذ، ثم بناه كما أراد، فلما أن بنى البيت على القبر، وهدم البيت الأول ظهرت القبور الثلاثة، وكان الرمل الذي عليها قد انهار، ففزع عمر بن عبد العزيز، وأراد أن يقوم فيسويها بنفسه، فقلت له: أصلحك الله، إنك إن قمت قام الناس معك، فلو أمرت رجلًا أن يصلحها، ورجوت أن يأمرني بذلك، فقال: يا مزاحم - يعني مولاه -: قم فأصلحها.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، والحديث عند البخاري ٣ / ٢٠٤ في الجنائز، باب ما جاء في قبر النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٣٠٠) قال: ثنا فروة، حدثنا هشام بن عروة عن أبيه لما سقط.... فذكره.","vol":"4","page":126},{"text":"٢٠٨٧ - (خ) المسور بن مخرمة - ﵁ -: «أنَّ الرَّهطَ الذين وَلاهُم عمرُ (١) اجتَمعُوا، فَتَشَاوَرُوا، فقال لهم عبد الرحمن بن عوف: لَستُ بالذي أُنَافِسُكُمْ في هذا الأمْرِ، ولكنكم إِن شِئْتُمْ اختَرْتُ لكم منكم، فَجَعَلُوا ذلك إلى عبد الرحمن، فلما ولَّوْهُ أمْرَهُمْ انثَالَ الناسُ (٢) على عبد الرحمن ومالُوا إليه، حتى ما أرى أحَدًا من الناسِ يتْبَعُ أحدًا مِن أُولئِكَ الرَّهطِ، ولا يَطأُ عَقِبَيهِ، ومَالَ الناسُ على عبد الرحمن يُشَاوِرونَهُ، ويُناجُونَهُ تِلْكَ اللَّيالِيَ، حتى إذا كانت الليلةُ التي أَصبَحنا منها، فَبايعْنا عثمانَ، قال المسِورُ: طَرَقني عبدُ الرحمن بعد هَجْعٍ من الليلِ، فَضَربَ البابَ حتى اسْتَيقَظتُ، فقال: ألا أرَاكَ نَائِمًا؟ فواللهِ مَا اكْتَحَلتُ هذه الثلاثَ بِكَبير ⦗١٢٨⦘ نَومٍ [انْطَلِقْ] فَادعُ لي الزُّبَيْرَ وسعدًا، فَدعَوتُهُمَا له، فَشَاورَهُما، ثم دعاني، فقال: ادْعُ لي عليًّا، فَدَعَوتُهُ فَنَاجَاهُ حتى ابْهَارَّ اللَّيلُ (٣)، ثم قامَ عليٌّ من عنده وهو على طَمَعٍ، وكان عبدُ الرحمن يَخشى من عليٍّ شيئًا، ثم قال: ادعُ لي عثمانَ، فناجاهُ حتى فَرَّقَ بينهما المؤذِّنُ للصبح، فلمَّا صلى الناسُ الصبحَ، اجتَمَعَ أُولَئِكَ الرهطُ عند المنبر، فأرسلَ عبدُ الرحمن إلى من كان خارجًا من المهاجرين والأنصارِ، وأَرسلَ إِلى أُمَراءِ الأَجْنَادِ، وكانوا قد وَافَوْا تلك الحجَّةَ مع عُمَرَ، فلما اجتمعوا تَشهَّدَ عبدُ الرحمن، وقال: أما بعدُ، يا عليُّ، فإني نَظَرْتُ في أمرِ الناسِ، فلم أرهُمْ يَعْدِلُون بِعثمانَ، فلا تَجْعَلَنَّ على نَفْسِكَ سَبِيلًا، وَأخَذَ بيدِ عثمانَ، وقال: أَبايِعُكَ على سُنَّةِ الله ورسوله، والخَلِيفَتينِ من بعده، فبايَعَهُ عبد الرحمن، وبايَعَهُ الناسُ والمهاجرونَ والأنصارُ، وأُمَرَاءُ الأجنادِ والمُسلِمونَ» . أخرجه البخاري (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هجع): مضى هجع من الليل، أي: طائفة منه.\n(إبهار الليل): إذا مضى نصفه.\n_________\n(١) أي عينهم فجعل الخلافة شورى بينهم، أي ولاهم التشاور فيمن يعقد له الخلافة منهم.\n(٢) لفظه في البخاري المطبوع: فلما ولوا عبد الرحمن أمرهم فمال الناس، قال الحافظ في \" الفتح \": في رواية سعيد بن عامر: فانثال الناس، وهو بنون ومثلثة، أي قصدوه كلهم شيئًا بعد شيء، وأصل النثل: الصب، يقال: نثل كنانته، أي: صب ما فيها من السهام.\n(٣) ابهار الليل: انتصف، وبهرة كل شيء: وسطه، وقيل: معظمه، والبهر: الضوء.\n(٤) ١٣ / ١٦٨ و١٦٩ و١٧٠ في الأحكام، باب كيف يبايع الإمام الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١٣/١٦٨) قال: ثنا عبد الله بن محمد بن أسماء، حدثنا جويرية عن مالك عن الزهري أن حميدا بن عبد الرحمن أخبره، أن المسور بن مخرمة أخبره، فذكره.","vol":"4","page":127},{"text":"٢٠٨٨ - () عبد الله بن سلام - ﵁ -: قال: «لمَّا حُوصِرَ ⦗١٢٩⦘ عثمانُ، وَلَّى أَبا هُرَيْرَةَ على الصَّلاةِ، وكان ابنُ عباسٍ يُصَلِّي أحيانًا، ثم بَعثَ عثمانُ إليهم، فقال: ما تُريِدونَ مِني؟ قالوا: نُريدُ أَنْ تَخْلَعَ إِليهم أَمرَهم، قال: لا أَخْلَعُ سِرْبَالًا سَرْبَلنيِهِ اللهُ تعالى، قالوا: فهم قاتِلُوكَ، قال: لَئِن قَتَلتُمُوني لا تَتَحابُّونَ بَعدي أبدًا، ولا تُقَاتِلُونَ بعدي عَدوًّا جميعًا أَبدًا، وَلَتَخْتَلِفُنَّ (١) على بَصِيرةٍ، يا قَومِ، لا يَجْرِمَنَّكم شِقَاقي أن يُصِيبَكُمْ ما أَصَابَ مَنْ قَبْلَكُمْ، فلما اشتَدَّ عليه الأمْرُ أصبحَ صَائِمًا يَومَ الجمعةِ، فلما كان في بعض النهارِ نَامَ، قال: رأَيتُ الآنَ رسولَ الله - ﷺ-، وقال لِي: إِنَّكَ تُفْطِرُ عندنا اللَّيلَةَ، فَقُتِلَ مِنْ يَومِهِ، ثم قَامَ عليٌّ خَطيبًا، فَحمِدَ اللهَ، وأثنى عليه، وقال: أَيُّهَا الناسُ، أقْبِلُوا عَليَّ بِأسْمَاعِكُمْ وأبصارِكم، إني أخاف أن أَكونَ أنا وأنتم قد أصبَحْنا في فِتنَةٍ، وما علينا فيها إلا الاجتهادُ، [وقال]: إنَّ اللهَ أدَّبَ الأُمَّةَ بِأدَبَيْنِ: الكِتابِ والسنَّةِ، لا هَوادَةَ عند السلطان فيهما، فاتَّقُوا اللهَ وأَصْلِحُوا ذَاتَ بَيْنِكم، ثم نَزَلَ، وَعَمَدَ إلى ما بَقيَ من بَيْتِ المال، فَقَسَمَهُ على المسلمين» أخرجه ... (٢) .\n⦗١٣٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بصيرة): البصيرة: المعرفة والفطنة.\n(يجرمنكم): لا يجرمنكم أي: لا يحملنكم ولا يحدوكم.\n(شقاقي): الشقاق: النزاع والخلاف.\n(هوادة): الهوادة: السكون والموادعة والرضى بالحالة التي ترجى معها السلامة.\n_________\n(١) في الأصل: ولتخلفن.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين على الأصول.","vol":"4","page":128},{"text":"٢٠٨٩ - (خ) الحسن البصري - ﵀ - قال: اسْتَقْبَلَ واللهِ الحسنُ بنُ عليّ مُعاوِيةَ بِكَتَائِبَ أَمْثالِ الجبالِ، فقال عَمْرو بنُ العاصِ لِمُعَاويةَ: إِنِّي لأرى كتَائِبَ لا تُولِّي حتى تَقْتُلَ أقْرَانَهَا، فقال [له] معاويةُ - وكان واللهِ خَيْرَ الرجلين -: أَي عمرو: «أَرأيتَ إنْ قَتَلَ هؤلاء هؤلاء، وهؤلاء هؤلاء، مَنْ لي بأُمورِ الناسِ؟ مَنْ لي بِنسَائِهِمْ؟ مَنْ لي بِضَيعَتِهم؟» فَبَعَثَ إليه رَجُلينِ من قريشٍ من بني عبد شَمس: عبدَ الرحمن بن سَمُرة، وعبدَ الله بن عامر، فقال: اذْهَبا إلى الرَّجلِ فَاعرِضَا عليه، وقولا لَهُ، واطلُبا إِليه، فَأَتَيَاهُ، فَدَخلا عليه، وتَكَلَّمَا، وقالا له، وطَلَبا إليه، فقال لهم الحسنُ بن عليٍّ: إنَّا بَنُو عبدِ المطلب قَد أَصَبْنا من هذا المال، وإِنَّ هذه الأمَّةَ قد عاثَت في دِمائِهِا، قالا: فإنه يَعْرِضُ عليك (١) كذا وكذا، ويَطْلُبُ إليكَ ويسألُكَ؟ قال: فَمَن لي بهذا؟ . قالا: نحن لك به، فما سَأَلَهُما شيئًا إلا قالا: نَحْنُ لك به، فَصَالَحَهُ، قال الحسن: ولقد سمعتُ أبا بَكْرَةَ (٢) يقول: رأيتُ رسولَ الله - ﷺ- على ⦗١٣١⦘ المنبَرِ والحسنُ بنُ عليٍّ إلى جَنْبِهِ، وهو يُقْبِلُ على الناس مَرَّة، وعليه أخرى، ويقول: «إنَّ ابني هذا سَيِّدٌ، ولعَلَّ اللهَ أَنْ يُصلِحَ به بَيْنَ فِئتَينِ عَظِيمَتَينِ من المسلمين» أخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بكتائب): الكتائب: جمع كتيبة، وهي القطعة المجتمعة من الجيش.\n(أقرانها): الأقران: جمع قِرن - بكسر القاف - وهو المثل والنظير في الحرب.\n(بضيعتهم): ضيعة الرجل: ما يكون معاشه من صناعة وغيرها من غلة وتجارة ونحوها.\n(عاثت): العيث: الفساد.\n_________\n(١) في الأصل: يعرض عليه، والتصحيح من البخاري.\n(٢) جاء في آخر الحديث: وقال أبو عبد الله - يعني البخاري -: قال لي علي بن عبد الله - يعني ⦗١٣١⦘ ابن المديني -: إنما ثبت لنا سماع الحسن - يعني البصري - من أبي بكرة بهذا الحديث، قال الحافظ في \" الفتح \": أي لتصريحه فيه بالسماع، قال: وقد أخرج المصنف - يعني البخاري - هذا الحديث، عن علي بن المديني، عن ابن عيينة في كتاب الفتن، لم يذكر هذه الزيادة.\n(٣) ٥ / ٢٢٥ في الصلح، باب قول النبي ﷺ للحسن بن علي: إن ابني هذا سيد ولعل الله أن يصلح به بين فئتين عظيمتين، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي فضائل أصحاب النبي ﷺ، باب مناقب الحسن والحسين، وفي الفتن، باب قول النبي ﷺ للحسن بن علي: إن ابني هذا لسيد. وانظر \" الفتح \" في شرح الحديث ١٣ / ٥٢ - ٥٨، وفي آخره الفوائد المستنبطة من الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٩٣) قال: حدثنا سفيان، قال: حدثنا إسرائيل أبو موسى. وأحمد (٥/٣٧) قال: حدثنا سفيان، عن أبي موسى، ويقال له: إسرائيل. وفي (٥/٤٤) قال: حدثنا هاشم، قال: حدثنا المبارك. وفي (٥/٩٤) قال: حدثنا مؤمل، قال: حدثنا حماد بن زيد، قال: حدثنا علي بن زيد. وفي (٥/٥١) قال: حدثنا عفان، قال: حدثنا مبارك بن فضالة. والبخاري (٣/٢٤٣) قال: حدثنا عبد الله بن محمد، قال: حدثنا سفيان، عن أبي موسى. وفي (٤/٢٤٩) قال: حدثني عبد الله ابن محمد، قال: حدثنا يحيى بن آدم، قال: حدثنا حسين الجعفي، عن أبي موسى. وفي (٥/٣٢) قال حدثنا صدقة، قال: حدثنا ابن عيينة، قال: حدثنا أبو موسى. وفي (٩/٧١) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان، قال: حدثنا إسرائيل أبو موسى. وأبو داود (٤٦٦٢) قال: حدثنا مسدد، ومسلم بن إبراهيم، قالا: حدثنا حماد، عن علي بن زيد (ح) وحدثنا محمد بن المثنى، عن محمد بن عبد الله الأنصاري، قال: حدثني الأشعث. والترمذي (٣٧٧٣) قال: حدثنا محمد بن بشار، قال: حدثنا الأنصاري محمد بن عبد الله، قال: حدثنا الأشعث، هو ابن عبد الملك. والنسائي (٣/١٠٧) . وفي الكبرى (١٦٤٤) . وفي عمل اليوم والليلة (٢٥٢) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، قال: حدثنا أبو موسى إسرائيل بن موسى. وفي عمل اليوم والليلة (٢٥١) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا حماد بن زيد، عن علي بن زيد. وفي فضائل الصحابة (٦٣) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا سفيان، عن أبي موسى.\nأربعتهم (إسرائيل أبو موسى، والمبارك بن فضالة، وعلي بن زيد، والأشعث) عن الحسن، فذكره.\n* أخرجه أحمد (٥/٤٧) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، قال: أخبرني من سمع الحسن يحدث عن أبي بكرة، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٢٥٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا عوف، عن الحسن، قال: بلغني أن رسول الله -ﷺ- قال للحسن بن علي نحوه. «مرسل» .\n* وأخرجه النسائي في عمل اليوم والليلة (٢٥٥) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو داود الحفري، عن سفيان، عن داود. وفي (٢٥٦) قال: أخبرنا محمد بن العلاء أبو كريب، قال: حدثنا ابن إدريس، عن هشام.\nكلاهما (داود، وهشام) عن الحسن، قال: قال رسول الله -ﷺ-، فذكره «مرسل» .","vol":"4","page":130},{"text":"<span data-type=\"title\" id=toc-445>الكتاب الخامس: في الخلع</span>\n٢٠٩٠ - (ت د) ثوبان - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «أَيُّما امْرأةٍ اختَلَعَتْ من زَوجها من غَيْرِ بَأسٍ لَمْ تَرِح رَائحَةَ الجنة» .\nوفي روايةٍ: «أَيُّما امْرأةٍ سَأَلَت زَوجَها طَلاقَها» .\nوفي رواية: أنَّ النبيَّ -ﷺ- قال: «إِنَّ المُختَلِعَاتِ هُنَّ المُنَافقاتُ» .\nأخرجه الترمذي، وأخرج أبو داود الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم ترح رائحة الجنة): أي لم تشم ولم تجد ريحها.\n_________\n(١) الترمذي رقم (١١٨٦)، ورقم (١١٨٧) في الطلاق، باب ما جاء في المختلعات، وقال الترمذي: هذا حديث حسن، وأبو داود رقم (٢٢٢٦) في الطلاق، باب في الخلع، وسنده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده معلول بالانقطاع: أخرجه أحمد (٥/٢٨٣) قال: حدثنا عبد الرحمن. والدارمي (٢٢٧٥) قال: حدثنا محمد بن الفضل. وأبو داود (٢٢٢٦) قال: حدثنا سليمان بن حرب. وابن ماجة (٢٠٥٥) قال: حدثنا أحمد بن الأزهر، قال: حدثنا محمد بن الفضل.\nثلاثتهم (عبد الرحمن، ومحمد، وسليمان) قالوا: حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة، عن أبي أسماء، فذكره.\n* أخرجه أبو داود «تحفة الأشراف» (٢١٠٣) عن محمد بن إسماعيل الصائغ، عن عفان (ح) وعن حجاج الضرير، عن عمرو بن عون. كلاهما (عفان، وعمرو) عن حماد بن زيد، عن أيوب، عن أبي قلابة، عن أبي أسماء، فذكره.\nقال المزي: وجدتهما في بعض النسخ من رواية أبي بكر بن داسة، عن أبي داود. وأظنهما من زيادات أبي سعيد بن الأعرابي، أو غيره، فإن ابن الأعرابي قد روى عنهما في «معجمه» .ولم أجد لأبي داود عنهما رواية في غير هذا الموضع، والله أعلم.\n* أخرجه أحمد (٥/٢٧٧) قال: حدثنا إسماعيل. والترمذي (١١٨٧) قال: أنبأنا بذلك بُندار. قال: أنبأنا عبد الوهاب «الثقفي» كلاهما (إسماعيل، وعبد الوهاب) عن أيوب عن أبي قلابة، عمن حدثه، عن ثوبان، فذكره.","vol":"4","page":132},{"text":"٢٠٩١ - (س) أبو هريرة - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «المُنتَزِعَاتُ (١) والمُختَلِعَاتُ: هُنَّ المُنَافقاتُ» . قال الحسن: لم أسمعه من غير أبي هريرة. ⦗١٣٣⦘\nأخرجه النسائي، وقال: الحسن لم يسمع من أبي هريرة شيئًا (٢) .\n_________\n(١) \" المنتزعات \" اللاتي ينتزعن أنفسهن بمالهن من أحضان أزواجهن عن غير رضى منهم.\n(٢) ٦ / ١٦٨ في الطلاق، باب ما جاء في الخلع، وأخرجه أيضًا أحمد في \" المسند \" ٢ / ٤١٤، والحسن لم يسمع من أبي هريرة كما قال النسائي، وكذلك قال ابن أبي حاتم في \" المراسيل \"، وقال الحافظ في \" الفتح \": ٩ / ٣٥٤ عن هذا الحديث: وفي صحته نظر، لأن الحسن عند الأكثر لم يسمع من أبي هريرة، لكن وقع في رواية النسائي: قال الحسن: لم أسمع من أبي هريرة غير هذا الحديث، وقد تأوله بعضهم على أنه أراد: لم يسمع هذا إلا من حديث أبي هريرة، وهو تكلف، وما المانع أن يكون سمع هذا منه فقط، وصار يرسل عنه غير ذلك، فتكون قصته في ذلك، كقصته مع سمرة في حديث العقيقة. أقول: قد صرح النسائي بسماع الحسن عن سمرة في حديث العقيقة ٧ / ١٦٦، وإسناده صحيح، وصححه الترمذي والنووي وغيرهما، وانظر \" جامع الأصول \" ١ / ٣٨٢. ومراد الحافظ: لعل الحسن قد سمع هذا الحديث فقط من أبي هريرة كما جاء في النسائي، قال الحسن: لم أسمعه من غير أبي هريرة، وبقية الروايات عنه مرسلة، فتكون هذه الرواية على ذلك ثابتة، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع، ضعيف: أخرجه أحمد (٢/٤١٤) قال: حدثنا عفان. والنسائي (٦/١٦٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا المخزومي، وهو المغيرة بن سلمة كلاهما (عفان، والمخزومي) قالا: حدثنا وهيب، عن أيوب، عن الحسن، فذكره.\n* قال الحسن: لم أسمعه من غير أبي هريرة. قال أبو عبد الرحمن النسائي: الحسن لم يسمع من أبي هريرة شيئا.","vol":"4","page":132},{"text":"٢٠٩٢ - (خ س) عبد الله بن عباس - ﵄ -: قال: إِنَّ امرَأةَ ثابتِ بن قيس بنِ شَماسٍ أَتَتْ رسولَ الله - ﷺ-، فقالت له: ما أعْتِبُ على ثابتٍ في خُلُقٍ، ولا دِينٍ، ولكني أكْرَهُ الكُفْرَ في الإسلام - قال أبو عبدِ الله [البخاري]: تَعني تَبغُضُهُ- قال رسولُ الله - ﷺ-: «أَتَرُدِّينَ عليه حَدِيقَتَهُ؟» قالت: نعم، قال له رسولُ الله -ﷺ-: «اقْبَل الحديقةَ، وطَلِّقها تَطْلِيقَة» .\nوفي روايةٍ عن عكرمة - مرسلًا - عن النبي - ﷺ-.\nوفي رواية: «أَنَّ اسمها: جَمِيلَةٌ» (١) . أخرجه البخاري، والنسائي (٢) . ⦗١٣٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحديقة): البستان من النخيل إذا كان عليه حائط.\n_________\n(١) انظر \" الفتح \" ٩ / ٣٤٩ وما جاء من الروايات في اسمها.\n(٢) البخاري ٩ / ٣٥٢ في الطلاق، باب الخلع وكيف الطلاق فيه، والنسائي ٦ / ١٦٩ في الطلاق، باب ما جاء في الخلع، وأخرجه أيضًا ابن ماجة رقم (٢٠٥٦) في الطلاق، باب المختلعة تأخذ ⦗١٣٤⦘ ما أعطاها، وقد رواه البخاري مرسلًا وموصولًا، ووصله الإسماعيلي أيضًا، قال الحافظ: ويؤخذ من إخراج البخاري هذا الحديث في الصحيح فوائد، منها أن الأكثر إذا وصلوا، وأرسل الأقل، قدم الواصل، ولو كان الذي أرسل أحفظ، ولا يلزم منه أنه تقدم رواية الوصل على المرسل دائمًا، ومنها: أن الراوي إذا لم يكن في الدرجة العليا من الضبط، ووافقه من هو مثله اعتضد، وقاومت الروايتان رواية الضابط المتقن، ومنها: أن أحاديث الصحيح متفاوتة المرتبة، إلى صحيح وأصح. قال الحافظ: وفي الحديث من الفوائد غير ما تقدم أن الشقاق إذا حصل من قبل المرأة فقط، جاز الخلع والفدية، ولا يتقيد ذلك بوجوده منهما جميعًا، وأن ذلك يشرع إذا كرهت المرأة عشرة الرجل ولم يكرهها ولم ير منها ما يقتضي فراقها، وانظر \" الفتح \" ٩ / ٣٥٢ - ٣٥٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٦٠) قال: حدثنا أزهر بن جميل، قال: حدثنا عبد الوهاب الثقفي، قال: حدثنا خالد. وفي (٧/٦٠) قال: حدثنا محمد بن عبد الله بن المبارك المخرمي، قال: حدثنا قراد أبو نوح، قال: حدثنا جرير بن حازم، عن أيوب. وابن ماجة (٢٠٥٦) قال: حدثنا أزهر بن مروان، قال: حدثنا عبد الأعلى بن عبد الأعلى، قال: حدثنا سعيد بن أبي عروبة، عن قتادة. والنسائي (٦/١٦٩) قال: أخبرنا أزهر بن جميل، قال: حدثنا عبد الوهاب، قال: حدثنا خالد.\nثلاثتهم (خالد الحذاء، وأيوب، وقتادة) عن عكرمة، فذكره.\n* أخرجه البخاري (٧/٦٠) قال: حدثنا إسحاق الواسطي، قال: حدثنا خالد، عن خالد الحذاء، عن عكرمة، أن أخت عبد الله بن أبي، بهذا «مرسل» .\n* وأخرجه البخاري (٧/٦١) قال: حدثنا سليمان، قال: حدثنا حماد، عن أيوب، عن عكرمة، أن جميلة، فذكر الحديث. «مرسلا» .\n* في رواية قتادة سمى امرأة ثابت بن قيس: جميلة بنت سلول.\n- الرواية المرسلة:\nأخرجها أبو داود (٢٢٢٩) . والترمذي (١١٨٥) كلاهما عن محمد بن عبد الرحيم البزاز، قال: حدثنا علي بن بحر القطان، قال: حدثنا هشام بن يوسف، عن معمر، عن عمرو بن مسلم، عن عكرمة، فذكره.\n* قال أبو داود: وهذا الحديث رواه عبد الرزاق، عن معمر، عن عمرو بن مسلم، عن عكرمة، عن النبي -ﷺ-، مرسلا.","vol":"4","page":133},{"text":"٢٠٩٣ - (ط د س) حبيبة بنت سهل الأنصاري - ﵂ -: [أنها] كانت تَحْتَ ثابت بنِ قيس بن شَماسٍ، قالت: فَأتَيتُ رسولَ الله - ﷺ- قلتُ: لا أنا وَلا ثَابت - وفي رواية -: لما خَرَجَ رَسولُ الله -ﷺ- إلى الصبح، وجدَها عِندَ بابِهِ في الغَلَسِ، [فقال: «من هذه؟» قالت: أنا حبيبةُ بنت سهل يا رسول الله]، فقال لها: «مَا شَأنُكِ؟» قالت: لا أنَا ولا ثابت، فَلَمَّا جَاءَ ثَابِتٌ قال له رسولُ الله - ﷺ-: هذه حَبِيبَةُ، فذكَرَتْ ما شَاءَ اللهُ أنْ تَذكُرَ، فقالت حَبيبَةُ: يا رسولَ الله كُلُّ ما أعْطاني عِنْدي، فقال رسولُ الله -ﷺ-[لثابت]: «خُذ منها» فَأخَذَ منها، وَجلست في بيتها. ⦗١٣٥⦘ أخرجه الموطأ، وأبو داود، والنسائي (١) .\nوفي أخرى للنسائي: أنَّ ثابتَ بن قيس بن شماس ضرب امرأته فَكَسَرَ يَدَهَا - وهي جميلةُ بنت عبد الله بن أُبي (٢) - فَأَتى أَخُوها يَشتَكِيهِ إلى رسولِ الله - ﷺ-، فَأَرسَلَ رسولُ الله - ﷺ- إلى ثابتٍ، فقال له: «تَرُدُّ الذي لَكَ عليكَ، وَخلِّ سَبيلها؟» قال: نعم، فَأمَرَها رسولُ الله - ﷺ- أَنَّ تَتَرَبَّصَ حَيضة وَاحدة، وتَلْحَقَ بِأهْلِهَا (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغلس): ظلمة آخر الليل.\n(تتربص): التربص: الانتظار بالشيء.\n_________\n(١) الموطأ ٢ / ٥٦٤ في الطلاق، باب ما جاء في الخلع، وأبو داود رقم (٢٢٢٧) في الطلاق، باب في الخلع، والنسائي ٦ / ١٦٩ في الطلاق، باب ما جاء في الخلع، وإسناده صحيح، قال الحافظ: وصححه ابن خزيمة وابن حبان من هذا الوجه.\n(٢) قال الحافظ في \" الفتح \": قال ابن عبد البر: اختلف في امرأة ثابت بن قيس، فذكر البصريون أنها جميلة بنت أُبي، وذكر المدنيون أنها حبيبة بنت سهل، قلت (القائل ابن حجر): والذي يظهر أنهما قصتان وقعتا لامرأتين لشهرة الخبرين وصحة الطريقين واختلاف السياقين، بخلاف ما وقع من الاختلاف في تسمية جميلة ونسبها، فإن سياق قصتها متقارب، فأمكن رد الاختلاف فيه إلى الوفاق.\n(٣) أخرجه النسائي ٦ / ١٨٦ في الطلاق، باب عدة المختلعة، زاد الحافظ في \" الفتح \" نسبة هذه الرواية للطبراني، وهي رواية حسنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» صفحة (٣٤٨) . وأحمد (٦/٤٣٣) قال: قرأت على عبد الرحمن بن مهدي: مالك. والدارمي (٢٢٧٦) قال: أخبرنا يزيد بن هارون. وأبو داود (٢٢٢٧) قال: حدثنا القعنبي، عن مالك. والنسائي (٦/١٦٩) قال: أخبرنا محمد بن سلمة. قال: أنبأنا ابن القاسم، عن مالك.\nكلاهما (مالك، ويزيد بن هارون) عن يحيى بن سعيد، عن عمرة بنت عبد الرحمن بن سعد بن زرارة فذكرته.","vol":"4","page":134},{"text":"٢٠٩٤ - (د) عائشة - ﵂ -: أنَّ حَبيبَةَ بِنْتَ سهل كانت عند ⦗١٣٦⦘ ثَابت بن قيس بن شَماس، فَضَرَبَهَا فَكسَر نُغْضَها (١)، فَأَتَتْ رسولَ الله - ﷺ- بَعْدَ الصبحِ، فَاشْتَكَتْهُ إِليهِ، فَدَعَا النَّبيُّ ثَابتا فقال: «خُذ بعضَ مَالِهَا وفَارِقْها» قال: وَيصْلُحُ ذلك يا رسولَ الله؟، قال: «نعم» قال: فإني [قَدْ] أصدَقْتُها حَدِيقَتَيْنِ، وهما بِيدِها، فقال النبيُّ - ﷺ-: «خُذهُما وفَارِقْها»، فَفَعَل. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُغْضَها): النغض: أعلى الكتف، وقيل: هو العظم العريض الذي يسمى اللوح.\n_________\n(١) الذي في نسخ أبي داود المطبوعة \" بعضها \" بالعين المهملة، وفي رواية النسائي التي قبلها: فكسر يدها.\n(٢) رقم (٢٢٢٨) في الطلاق، باب في الخلع، وإسناده حسن، ويشهد له من جهة المعنى الحديث المتقدم رقم (٢٠٩٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٢٢٢٨) قال: حدثنا محمد بن معمر. قال: حدثنا أبو عامر عبد الملك بن عمرو. قال: حدثنا أبو عمرو السدوسي المديني، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن عمرة، فذكرته.","vol":"4","page":135},{"text":"٢٠٩٥ - (ط) نافع مولى ابن عمر - ﵄ -: عن مَولاةٍ لِصَفيَّة بنت أبي عُبيد: «أنَّها اخْتَلَعتْ من زَوجِها بِكُلِّ شَيءٍ لها، فلم يُنْكِر ذلك عبدُ الله بنُ عمر» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٦٥ في الطلاق، باب ما جاء في الخلع، وفي إسناده جهالة مولاة صفية بنت أبي عبيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (١٢٢٩) عن نافع، فذكره.\nقلت: مولاة صفية مجهولة، والله أعلم.","vol":"4","page":136},{"text":"<span data-type=\"title\" id=toc-446>ترجمة الأبواب التي أَوَّلها خاء ولم تَرِد في حرف الخاء</span>\n\n(الْخِيَارُ) في كتاب البيع، من حرف الباء.\n(الْخُمُسُ) في كتاب الجهاد، من حرف الجيم.\n(الْخَمْرُ) في كتاب الحدود، من حرف الحاء، وفي كتاب الشراب، من حرف الشين.\n(الخاتم) في كتاب الزِّينة، من حرف الزاي.\n(الْخِضابُ) في [كتاب] الزِّينة، من حرف الزاي.\n(الْخَلوقُ) في [كتاب] الزِّينة، من حرف الزاي.\n[(الْخِتَانُ) في [كتاب] الزِّينة، من حرف الزاي] .\n(الخَيلُ) (١) في كتاب السبق، من حرف السين.\n(الْخَلْوَةُ بِالنِّسَاءِ) في كتاب الصحبة، من حرف الصاد.\n(الْخَوارِجُ) في كتاب الفِتَنِ، من حرف الفاء.\n_________\n(١) في الأصل: الختان، بدل: الخيل.","vol":"4","page":137},{"text":"بسم الله الر حمن الرحيم\nحرف الدال، وفيه ثلاثة كتب\nكتاب الدُّعاء، كتاب الدِّيَات، كتاب الدَّيْن\n<span data-type=\"title\" id=toc-447>الكتاب الأول: في الدعاء</span>، وفيه ثلاثة أبواب\n<span data-type=\"title\" id=toc-448>الباب الأول: في آداب الدعاء وجوائزه</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-449>الفصل الأول: في الوقت والحالة</span>\n٢٠٩٦ - (خ م ط ت د) أبو هريرة - ﵁ -: أنَّ رسولَ الله -ﷺ- قال: «يَنْزِلُ رَبُّنَا كُلَّ ليلةٍ إلى سماءِ الدنيا (١)، حين يبقَى ثُلثُ الليلِ ⦗١٣٩⦘ الآخِرُ، فيقول: من يَدعُوني فأَستجيبَ له؟ (٢) مَن يَسْألُني فأُعْطِيَهُ؟ مَن يَسْتَغْفِرُني فَأَغْفِرَ لَهُ؟» أخرجه البخاري، ومسلم.\nوفي رواية لمسلم: «إِنَّ الله ﷿ يُمهِلُ حتى إِذَا ذَهَبَ ثُلُث الليل الأَوَّلُ، نَزَلَ إلى السماء الدنيا، فيقول: هل مِنْ مُستَغْفِرٍ؟ هل مِن تائِبٍ؟ هل من دَاعٍ؟ حتى يَنْفَجِرَ الفَجْرُ» .\nوفي أخرى: «إِذَا مَضى شَطْرُ الليل، أو ثُلُثَاهُ، يَنْزِلُ اللهُ ﵎ إِلى السماءِ الدنيا، فيقولُ: [هل] من سائِلٍ فَيُعْطَى؟ هل من دَاعٍ فَيُستَجَابَ لَه؟ هل من مُستَغفِرٍ فَيُغْفَرَ لَهُ؟ حتى يَنفَجِرَ الصُّبْحُ» .\nوفي أخرى له قال: «يَنْزِلُ الله تعالى إِلى السماءِ الدُّنيا كُلَّ لَيلةٍ حين يَمضي ثُلُثُ الليلِ الأولُ، فيقول: أَنَا الملكُ، أنا الملكُ، مَنْ ذَا الذي يدعوني ... الحديث» إلى آخره: وقال: «حتى يُضيءَ الفَجْرُ» .\nوفي أخرى له نحوه، وفي آخره: «ثم يقولُ: مَنْ يُقْرِضُ غير عَدِيم ⦗١٤٠⦘ ولا ظَلُومٍ» .\nوفي أخرى نحوه، وفيه: «ثم يَبْسُطُ يَدَيْهِ ﵎، ويقول: مَنْ يُقْرِضُ ... وذكر الحديث» .\nوأخرج الموطأ، والترمذي، وأبو داود الرواية الأولى، وأخرج الترمذي أيضًا الرواية الخامسة (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينزل ربنا كل ليلة إلى سماء الدنيا): النزول والصعود والحركة والسكون من صفات الأجسام، والله تعالى يتقدس عن ذلك، والمراد به: نزول الرحمة والألطاف الإلهية، وقربها من العباد، وتخصيصه لها بالثلث الآخر من الليل، لأن ذلك وقت التهجد وقيام الليل وغفلة الناس عمن يتعرض لنفحات رحمة الله ⦗١٤١⦘ تعالى، وعند ذلك تكون النية خالصة، والرغبة إلى الله تعالى متوفرة، فهو مظنة القبول والإجابة (٤) .\n(عديم): العديم: الذي لا شيء عنده، فعيل بمعنى فاعل.\n(ظلوم): الظلوم: المبالغ في الظلم، لأن فعولًا من أبنية المبالغة.\n_________\n(١) لقد أجرى جمهور السلف النزول على ما ورد مؤمنين به على طريق الإجمال، منزهين الله تعالى عن الكيفية والتشبيه، قال الحافظ في \" الفتح \": ونقله البيهقي وغيره عن الأئمة الأربعة والسفيانين ⦗١٣٩⦘ والحمادين والأوزاعي والليث وغيرهم، وانظر \" الفتح \" ٣ / ٢٥، ٢٦ في التهجد، باب الدعاء والصلاة من آخر الليل، و١٣ / ٣٨٩، ٣٩٠ في التوحيد، باب قوله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾ .\n(٢) قال الحافظ في \" الفتح \": فأستجيب له، بالنصب على جواب الاستفهام، وبالرفع على الاستئناف، وكذا قوله: فأعطيه، وأغفر له، وقد قرئ بهما في قوله تعالى: ﴿من ذا الذي يقرض الله قرضًا حسنًا فيضاعفه له ...﴾ الآية - يعني: فيضاعفه، برفع الفاء ونصبها - وليست السين في قوله تعالى: ﴿فأستجيب﴾ للطلب، بل أستجيب بمعنى أجيب.\n(٣) رواه البخاري ١٣ / ٣٨٩ و٣٩٠ في التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، وفي التهجد، باب الدعاء والصلاة من آخر الليل، وفي الدعوات، باب الدعاء نصف الليل، ومسلم رقم (٧٥٨) في صلاة المسافرين، باب الترغيب في الدعاء والذكر في آخر الليل، والموطأ ١ / ٢١٤ في القرآن، باب ما جاء في الدعاء، والترمذي رقم (٣٤٩٣) في الدعوات، باب رقم (٨٠)، وأبو داود رقم (١٣١٥) في الصلاة، باب أي الليل أفضل. قال الحافظ: وفي حديث الباب من الفوائد: تفضيل صلاة آخر الليل على أوله، وتفضيل تأخير الوتر، لكن ذلك في حق من طمع أن ينتبه، وأن آخر الليل أفضل للدعاء والاستغفار، ويشهد له قوله تعالى: ﴿والمستغفرين بالأسحار﴾، وأن الدعاء في ذلك الوقت مجاب، ولا يعترض على ذلك بتخلفه عن بعض الداعين، لأن سبب التخلف وقوع الخلل في شرط من شروط الدعاء، كالاحتراز في المطعم والمشرب والملبس، أو لاستعجال الداعي، أو بأن يكون بإثم أو قطيعة رحم، أو تحصل الإجابة ويتأخر وجود المطلوب لمصلحة العبد أو لأمر يريده الله.\n(٤) \" النزول \" صفة من صفات الله، كصفة \" الاستواء على العرش، والمجيء \" وغيرها مما ثبت في الكتاب والسنة، ويجب على المسلم: أن يؤمن بها على حقيقتها على ما يليق بالله من غير تشبيه ولا تمثيل ولا تعطيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه أبو سلمة وأبو عبد الله الأغر، عن أبي هريرة ﵁:\nأخرجه مالك «الموطأ» (١٤٩) . وأحمد (٢/٢٦٤) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم. وفي (٢/٢٦٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والدارمي (١٤٨٧) قال: حدثنا الحكم بن نافع، عن شعيب بن أبي حمزة. والبخاري (٢/٦٦) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٨/٨٨) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا مالك. ومسلم (٢/١٧٥) قال: حدثنا يحيى ابن يحيى. قال: قرأت على مالك. وأبو داود (١٣١٥) و(٤٧٣٣) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١٣٦٦) قال: حدثنا أبو مروان، محمد بن عثمان العثماني ويعقوب بن حميد بن كاسب. قالا: حدثنا إبراهيم بن سعد. والترمذي (٣٤٩٨) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. والنسائي في عمل اليوم والليلة (٤٨٠) قال: أخبرنا أبو داود. قال: حدثنا يعقوب. قال: حدثنا أبي. وفي «الكبرى / الورقة ١٠٢ - أ» قال: أخبرنا محمد بن سلمة. قال: حدثنا ابن القاسم، عن مالك.\nأربعتهم (مالك، وإبراهيم بن سعد، ومعمر، وشعيب) عن ابن شهاب الزهري، عن أبي سلمة وأبي عبد الله الأغر، فذكراه.\n* وأخرجه أحمد (٢/٤٨٧) قال: قرأت على عبد الرحمن. (ح) وحدثنا إسحاق. والبخاري (٩/١٧٥)، وفي «الأدب المفرد» (٧٥٣) قال: حدثنا إسماعيل.\nثلاثتهم (عبد الرحمن، وإسحاق، وإسماعيل) عن مالك، عن ابن شهاب، عن أبي عبد الله الأغر، عن أبي هريرة، فذكره. ليس فيه: «أبو سلمة بن عبد الرحمن» .\n* وأخرجه أحمد (٢/٥٠٤) قال: حدثنا يزيد. قال: أخبرنا محمد. والدارمي (١٤٨٦) قال: أخبرنا يزيد بن هارون. قال: أخبرنا محمد بن عمرو. ومسلم (٢/١٦٧) قال: حدثنا إسحاق بن منصور. قال: أخبرنا أبو المغيرة. قال: حدثنا الأوزاعي. قال: حدثنا يحيى. والنسائي في عمل اليوم والليلة (٤٧٨) قال: أخبرنا إسحاق بن منصور. قال: أخبرنا أبو المغيرة. قال حدثنا الأوزاعي. قال: حدثنا يحيى. وفي (٤٧٩) قال: محمد بن سليمان - قراءة عليه - عن إبراهيم بن سعد، عن الزهري.\nثلاثتهم (محمد بن عمرو، ويحيى بن أبي كثير، والزهري) عن أبي سلمة بن عبد الرحمن، عن أبي هريرة، فذكره. ليس فيه «أبو عبد الله الأغر» .\n* الروايات ألفاظها متقاربة.\n- ورواه عن أبي صالح، عن أبي هريرة:\nأخرجه أحمد (٢/٢٨٢) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٤١٩) قال: حدثنا قتيبة ابن سعيد. قال: حدثنا يعقوب، يعني ابن عبد الرحمن. ومسلم (٢/١٧٥) قال: حدنثا قتيبة بن سعيد. قال: حدثنا يعقوب، وهو ابن عبد الرحمن القاري. والترمذي (٤٤٦) قال: حدثنا قتيبة. قال: حدثنا يعقوب بن عبد الرحمن الإسكندراني.\nكلاهما (معمر، ويعقوب بن عبد الرحمن القاري الإسكندراني) عن سهيل بن أبي صالح، عن أبيه، فذكره.\nورواه ابن مرجانة. قال: سمعت أبا هريرة يقول: قال رسول الله -ﷺ-:\nأخرجه مسلم (٢/١٧٦) قال: حدثني حجاج بن الشاعر. قال: حدثنا محاضر بن المُوَرِّع. (ح) وحدثنا هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني سليمان بن بلال.\nكلاهما (محاضر، وسليمان) عن سعد بن سعيد. قال: أخبرني ابن مرجانة، فذكره.\n* قال مسلم بن الحجاج: ابن مرجانة، هو سعيد بن عبد الله. ومرجانة أمه.\n- ورواه عن عطاء مولى أم صبية، عن أبي هريرة:\nأخرجه النسائي في عمل اليوم والليلة (٤٨٥) قال: أخبرني عمرو بن هشام. قال: حدثنا محمد، وهو ابن سلمة، عن ابن إسحاق، عن سعيد المقبري، عن عطاء مولى أم صبية، فذكره.\n- ورواه عن أبي جعفر، أنه سمع أبا هريرة:\nأخرجه أحمد (٢/٢٥٨) قال: حدثنا يزيد. قال: أخبرنا هشام. (ح) وعبد الوهاب. قال: أخبرنا هشام. وفي (٢/٥٢١) قال: حدثنا عبد الصمد وأبو عامر. قالا: حدثنا هشام. والنسائي في عمل اليوم والليلة (٤٧٦) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد، عن هشام. وفي (٤٧٧) قال: أخبرني شعيب بن شعيب بن إسحاق. قال: حدثنا عبد الوهاب بن سعيد. قال: حدثنا شعيب. قال: حدثنا الأوزاعي.\nكلاهما -هشام، والأوزاعي - عن يحيى بن أبي كثير. قال: حدثنا أبو جعفر، فذكره.\n- ورواه عن سعيد المقبري، عن أبي هريرة:\nأخرجه أحمد (٢/٤٣٣) قال: حدثنا يحيى. (ح) قال: حدثنا ابن نمير. والنسائي في عمل اليوم والليلة (٨٤٣) قال: أخبرنا سويد بن نصر. قال: أخبرنا عبد الله.\nثلاثتهم - يحيى، وابن نمير، وعبد الله بن المبارك - عن عبيد الله بن عمر، عن سعيد المقبري، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٤٨٤) قال: أخبرنا عمرو بن عثمان. قال: حدثنا بقية، عن عبيد الله، عن سعيد المقبري، عن أبيه، عن أبي هريرة، نحوه. زاد فيه: «عن أبيه» .\n- ورواه عن نافع بن جبير، عن أبي هريرة:\nأخرجه النسائي في عمل اليوم والليلة (٤٨٦) قال: أخبرنا زكريا بن يحيى. قال: حدثنا عبد الرحمن بن إبراهيم. قال: حدثنا ابن أبي فديك. قال: حدثني ابن أبي ذئب، عن القاسم بن عباس، عن نافع بن جبير، فذكره.","vol":"4","page":138},{"text":"٢٠٩٧ - (ت) أبو أمامة الباهلي - ﵁ -: قال: قيل: يا رسولَ الله أي الدُّعاء أسْمَعُ؟ قال: «جَوفُ اللَّيلِ الآخِرُ، ودُبُرَ الصلواتِ المكتوباتِ» . أخرجه الترمذي (١) . ⦗١٤٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جوف الليل): جوف كل شيء: داخله ووسطه، والمراد به: الأوقات التي يخلو الإنسان فيها بربه من أثناء الليل.\n(دبر الصلوات): دبر كل شيء: وراءه وعقبه، والمراد به: الفراغ من الصلوات.\n_________\n(١) رقم (٣٤٩٤) في الدعوات، باب رقم (٨٠) من حديث حفص بن غياث عن ابن جريج عن عبد الرحمن بن سابط عن أبي أمامة ﵁، وفي سنده انقطاع بين عبد الرحمن بن سابط وأبي أمامة، وفيه أيضًا عنعنة ابن جريج. أقول: وللفقرة الأولى منه شاهد من حديث عمرو بن عبسة الآتي رقم (٢١٠١) بلفظ \" أقرب ما يكون العبد من ربه في جوف الليل الآخر، فإن استطعت أن تكون ممن يذكر الله تعالى في تلك الساعة فكن \" رواه الترمذي وصححه، والنسائي في \" عمل اليوم والليلة \"، وابن خزيمة في صحيحه، وللفقرة الثانية شواهد عامة مشتملة على ترغيب عظيم، وفيها أن الذاكر يقوم مغفورًا له، وفيها أنه يكون في ذمة الله ﷿ إلى الصلاة الأخرى، وفيها أنها لو كانت خطاياه مثل زبد البحر لمحتهن، وغير ذلك من الترغيبات، وكل ذلك يدل على شرف هذا الوقت وقبول الدعاء فيه، ولذلك قال الترمذي: هذا حديث حسن، وقد روي عن أبي ذر، وابن عمر عن النبي ﷺ أنه قال: \" جوف الليل الآخر الدعاء فيه أفضل وأرجى \"، ونحو هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع، ولمتنه شواهد: أخرجه الترمذي (٣٤٩٩) . والنسائي في عمل اليوم والليلة (١٠٨) قال الترمذي: حدثنا، وقال النسائي: أخبرنا محمد بن يحيى «ابن أيوب» الثقفي المروزي، قال: حدثنا حفص بن غياث، عن ابن جريج، عن عبد الرحمن بن سابط، فذكره.","vol":"4","page":141},{"text":"٢٠٩٨ - (ت د) أنس بن مالك - ﵁ -: أَنَّ رسولَ الله - ﷺ- قال: «الدُّعَاءُ بين الأذَانِ والإقَامَةِ لا يُرَدُّ» .\nزاد في رواية قال: «فَمَاذَا نَقولُ يا رسولَ الله؟ قال: سَلُوا الله العَافِيةَ في الدنيا والآخرة» (١) أخرجه الترمذي.\nوفي رواية أبي داود قال: «لا يُرَدُّ الدُّعَاءُ بَيْنَ الأذانِ والإِقامةِ» لم يزد (٢) .\n_________\n(١) لقد وردت الأخبار الكثيرة بطلب العافية.\n(٢) رواه الترمذي رقم (٢١٢) في الصلاة، باب رقم (٤٦)، ورقم (٣٥٨٨) و(٣٥٨٩) في الدعوات، باب رقم (١٣٨)، وأبو داود رقم (٥٢١) في الصلاة، باب في الدعاء بين الأذان والإقامة، وفي سنده زيد العمي، وهو زيد بن الحواري أبو الحواري، قاضي هراة، وهو ضعيف، وفيه أيضًا يحيى بن اليمان العجلي، وهو صدوق عابد يخطئ كثيرًا وقد تغير، وقد رواه أحمد في \" المسند \" ٣ / ١٥٥ و٢٢٥ من طريق أخرى عن أنس بلفظ: \" الدعوة لا ترد بين الأذان والإقامة فادعوا \"، وإسناده صحيح، وصححه ابن خزيمة وابن حبان وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢١٢) قال: حدثنا محمد بن كثير، عن سفيان، عن زيد العمي - وهو ابن الحواري - والترمذي (٣٥٨٨ و٣٥٨٩) عن محمود بن غيلان، عن وكيع وعبد الرزاق وأبي الزبير، وأبي نعيم - أربعتهم عن سفيان عن معاوية بن قرة عن أنس، فذكره.\n* والنسائي في اليوم والليلة عن محمود بن غيلان بإسناده إلا أنه لم يذكر «عبد الرزاق» .ورواه عن سويد ابن نصر، عن عبد الله، عن سفيان به. ورواه عن إسحاق بن منصور، عن ابن مهدي،عن سفيان به - موقوفا. ورواه سليمان التميمي رمز له المزي «سي» عن قتادة عن أنس قوله. راجع التحفة (١٥٩٤) و(١٢٣٦) .","vol":"4","page":142},{"text":"٢٠٩٩ - (ط د) سهل بن سعد - ﵁ -: قال: قال رسولُ الله ⦗١٤٣⦘ ﷺ-: «ثِنْتَانِ لا تُرَدَّانِ - أو قَلَّمَا تُرَدَّانِ - عِنْدَ النِّدَاءِ، وعند البَأْسِ، حين يُلْحِمُ بعضُهم بعْضًا» (١) .\nوفي رواية قال: «وَتَحْتَ المَطرِ» هذه رواية أبي داود (٢) .\nوفي رواية الموطأ قال: «سَاعَتانِ تُفتَحُ لَهُما أَبْوَابُ السماء، وَقَلَّ دَاعٍ تُرَدُّ عليه دَعْوَتُهُ: حَضْرَةُ النداءِ للصلاةِ، والصّفُ في سبيلِ اللهِ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النداء): الأذان بالصلاة.\n(البأس): الخوف، والمراد به: القتال.\n_________\n(١) رواه أبو داود رقم (٢٥٤٠) في الجهاد، باب الدعاء عند اللقاء، والدارمي ١ / ٢٧٢. قال الحافظ ابن حجر في \" تخريج الأذكار \": حديث حسن صحيح، أخرجه أبو داود والدارمي.\n(٢) هذه الزيادة في سندها رزيق بن سعيد المدني وهو مجهول.\n(٣) رواية الموطأ موقوفة على سهل بن سعد ﵁، قال الزرقاني: قال ابن عبد البر: هذا الحديث موقوف عند جماعة رواة الموطأ، ومثله لا يقال بالرأي، وقد رواه أيوب بن سويد ومحمد بن مخلد وإسماعيل بن عمرو عن مالك مرفوعًا، وروي من طرق متعددة عن أبي حازم عن سهل مرفوعًا ... فذكره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الدارمي (١٢٠٣) قال: أخبرنا محمد بن يحيى. وأبو داود (٢٥٤٠) قال: حدثنا الحسن بن علي. وابن خزيمة (٤١٩) قال: حدثنا محمد بن يحيى، وزكريا بن يحيى بن أبان.\nثلاثتهم (محمد بن يحيى، والحسن بن علي، وزكريا) قالوا: حدثنا سعيد «هو ابن أبي مريم» قال: حدثنا موسى بن يعقوب الزمعي، قال: حدثني أبو حازم، فذكره.\n* زاد الحسن بن علي في روايته: قال موسى: وحدثني رزق بن سعيد بن عبد الرحمن، عن أبي حازم عن سهل بن سعد، عن النبي -ﷺ-، قال: «ووقت المطر» .\n* في تحفة الأشراف (٤٧٦٩): وتحت المطر.\nقلت: ورواية مالك في «الموطأ» موقوفة، وزيادة «وتحت المطر» تفرد بها زريق بن سعيد وهو مجهول.","vol":"4","page":142},{"text":"٢١٠٠ - (ت) عمرو بن عبسة - ﵁ -: أَنَّهُ سَمِع رسولَ الله -ﷺ- يقول: «أَقْرَبُ مَا يَكُونُ العبدُ من ربِّهِ في سُجُودِهِ، وإذا قَامَ يُصَلِّي في ثُلُثِ الليْلِ الآخِرِ، فإِن استطَعْتَ أَن تكُونَ مِمَّنِ يَذكُرُ اللهَ في تِلْكَ السَّاعَةِ فَكُنْ» . ⦗١٤٤⦘\nوفي رواية الترمذي: «أَقرَبُ ما يكونُ العبدُ من الرَّبِّ في جوفِ الليل الآخِرِ، فإن استَطَعتَ ... الحديث» (١) .\n_________\n(١) رواه الترمذي رقم (٣٥٧٤) في الدعوات رقم (١٢٩) وصححه وهو كما قال، وأخرجه ابن خزيمة في صحيحه والنسائي والحاكم وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١١١) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة. وفي (٤/١١٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/١١٤) قال: حدثنا يزيد بن هارون، قال: أخبرنا حماد بن سلمة. وابن ماجة (٢٨٣) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن بشار. قالا: حدثنا غندر محمد بن جعفر، عن شعبة. وفي (١٢٥١) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا غندر، عن شعبة. وفي (١٣٦٤) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن بشار، ومحمد بن الوليد. قالوا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والنسائي في الكبرى (١٤٧٧) قال: أخبرني أيوب بن محمد، قال: حدثنا حجاج، قال: حدثنا شعبة. وفي «المجتبى» (١/٢٨٣) قال: أخبرني الحسن بن إسماعيل بن سليمان وأيوب بن محمد. قالا: حدثنا حجاج بن محمد «قال أيوب»: حدثنا. وقال حسن: أخبرني شعبة.\nكلاهما (حماد بن سلمة، وشعبة) عن يعلى بن عطاء، عن يزيد بن طلق، عن عبد الرحمن بن البيلماني، فذكره.\n* أخرجه أحمد (٤/٣٨٥) قال: حدثنا هشيم، قال: أخبرنا يعلى بن عطاء، عن عبد الرحمن بن أبي عبد الرحمن، عن عمرو بن عبسة. قال: أتيت النبي -ﷺ-. فقلت: من تابعك على أمرك هذا؟ قال: حر وعبد، يعني أبا بكر وبلالا رضي الله تعالى عنهما، وكان عمرو يقول بعد ذلك: فلقد رأيتني وإني لربع الإسلام.\n* لم يذكر هشيم «يزيد بن طلق» وقال: عبد الرحمن بن أبي عبد الرحمن.","vol":"4","page":143},{"text":"٢١٠١ - (م د س) أبو هريرة - ﵁ -: أَنَّ رسولَ الله - ﷺ- قال: «أَقرَبُ ما يكونُ العبدُ من رَبِّهِ ﷿ وَهُو سَاجِدٌ، فأكثِرُوا الدُّعَاءَ» . أخرجه مسلم، وأبو داود، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٤٨٢) في الصلاة، باب ما يقال في الركوع والسجود، وأبو داود رقم (٨٧٥) في الصلاة، باب في الدعاء في الركوع والسجود، والنسائي ٢ / ٢٢٦ في الصلاة، باب أقرب ما يكون العبد من الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢١) قال: حدثنا هارون (قال عبد الله بن أحمد: وسمعته أنا من هارون) . ومسلم (٢/٤٩) قال: حدثنا هارون بن معروف، وعمرو بن سواد. وأبو داود (٨٧٥) قال: حدثنا أحمد بن صالح وأحمد بن عمرو بن السرح ومحمد بن سلمة. والنسائي (٢/٢٢٦) وفي الكبرى (٦٣٦) قال: أخبرنا محمد بن سلمة.\nخمستهم (هارون بن معروف، وعمرو بن سواد، وأحمد بن صالح، وأحمد بن عمرو بن السرح، ومحمد بن سلمة) قالوا: حدثنا ابن وهب، عن عمرو بن الحارث، عن عمارة بن غزية، عن سمي مولى أبي بكر، أنه سمع أبا صالح ذكوان يحدث، فذكره.","vol":"4","page":144},{"text":"٢١٠٢ - (ت) أبو هريرة - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «مَن سَرَّهُ أنْ يَسْتَجِيبَ اللهُ له عند الشَّدَائِدِ والْكُرَبِ فَليُكْثِرِ الدُّعَاءَ في الرَّخَاءِ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشدائد): جمع شديدة: وهي كل ما يمر بالإنسان من مصائب الدنيا.\n(الرخاء): السعة في العيش وطيبه، وهو ضد الشدة.\n_________\n(١) رقم (٣٣٧٩) في الدعوات، باب رقم (٩)، وفي سنده سعيد بن عطية الليثي لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن رواه الحاكم في \" المستدرك \" ١ / ٥٤٤ وليس فيه سعيد بن عطية الليثي، وصححه، وأقره الذهبي، وأخرجه الحاكم أيضًا من حديث سلمان وقال: صحيح الإسناد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٣٨٢) قال: حدثنا محمد بن مرزوق. قال: حدثنا عبيد بن واقد. قال: حدثنا سعيد بن عطية الليثي، عن شهر بن حوشب، فذكره.\nقلت: سعيد بن عطية تفرد ابن حبان بتوثيقه، وشهر شيخه مختلف فيه، والحديث أخرجه الحاكم (١/٥٤٤) وصححه.","vol":"4","page":144},{"text":"٢١٠٣ - (ت د) أبو هريرة - ﵁ -: قال: قال رسولُ اللهِ -ﷺ-: «ثَلاثَةٌ لا تُرَدُّ دَعْوَتُهم: الصَّائِمُ حِينَ يُفْطِرُ، والإِمَامُ العادلُ، ودعوةُ المَظْلُومِ، يَرْفَعُها اللهُ فوقَ الغَمَامِ، وتُفْتَحُ لها أَبْوَابُ السماء، ويقول الرَّبُّ: وعِزَّتي لأنصُرَنَّكِ وَلَو بَعدَ حِينٍ» .\nوفي رواية: «ثَلاثُ دَعَوَاتٍ مُسْتَجَاباتٌ، لا شَكَّ في إجابَتِهنَّ: دَعوَةُ المظلُومِ، ودَعوةُ المُسَافِرِ، ودَعوةُ الوَالِدِ على الولد» . أخرجه الترمذي، وأخرج أبو داود الثانية، وقال: «دَعْوَةُ الوالد، ودعوةُ المسافر، ودعوةُ المظلومِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغمام): السحاب، واحده: غمامة.\n_________\n(١) رواه الترمذي رقم (١٩٠٦) في البر والصلة، باب رقم (٧)، ورقم (٢٥٢٨) في أبواب صفة الجنة، باب ما جاء في صفة الجنة ونعيمها، ورقم (٣٥٩٢) في الدعوات، وأبو داود رقم (١٥٣٦) في الصلاة، باب الدعاء بظهر الغيب، وأخرجه أيضًا ابن ماجة رقم (٣٨٦٢) في الدعاء، باب دعوة الوالد ودعوة المظلوم، وحسنه الترمذي في الدعوات، وهو كما قال، قال الحافظ ابن حجر في \" تخريج الأذكار \" عن رواية الترمذي: هذا حديث حسن، أخرجه أحمد، وكذا أخرجه ابن حبان في صحيحه من وجه آخر مقطعًا في ثلاثة مواضع. أقول: ولبعض فقراته شواهد بالمعنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٢/٢٥٨) قال: حدثنا يزيد. قال: أخبرنا هشام. وفي (٢/٣٤٨) قال: حدثنا عفان. قال: حدثنا أبان. وفي (٢/٤٣٤) قال: حدثنا يحيى، عن هشام. وفي (٢/٤٧٨) قال: حدثنا وكيع. قال: حدثنا هشام الدستوائي. وفي (٢/٥١٧) قال: حدثنا الضحاك. قال: حدثنا حجاج الصواف. وفي (٢/٥٢٣) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا هشام. وعبد بن حميد (١٤٢١) قال: أخبرنا أبو عاصم، عن حجاج الصواف. والبخاري في «الأدب المفرد» (٣٢) قال: حدثنا معاذ بن فضالة. قال: حدثنا هشام. وفي (٤٨١) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. وأبو داود (١٥٣٦) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا هشام. وابن ماجة (٣٨٦٢) قال: حدثنا أبو بكر. قال: حدثنا عبد الله بن بكر السهمي، عن هشام الدستوائي. والترمذي (١٩٠٥) و(٣٤٤٨) قال: حدثنا علي بن حجر. قال: أخبرنا إسماعيل بن إبراهيم، عن هشام الدستوائي. وفي (٣٤٤٨) قال: حدثنا محمد بن بشار. قال: حدثنا أبو عاصم. قال: حدثنا الحجاج الصواف.\nأربعتهم (هشام الدستوائي، وأبان بن يزيد، وحجاج بن أبي عثمان الصواف، وشيبان) عن يحيى بن أبي كثير، عن أبي جعفر، فذكره.","vol":"4","page":145},{"text":"٢١٠٤ - (ت د) عبد الله بن عمرو بن العاص - ﵄ -: أنَّ ⦗١٤٦⦘ النبيَّ - ﷺ- قال: «مَا مِنْ دَعوةٍ أسرَعَ إجابَة (١) من دعوةِ غائِبٍ لِغَائِبٍ» . أخرجه الترمذي.\nوفي رواية أبي داود: «إِنَّ أسْرَعَ الدُّعَاءِ إجابة: دعوةُ غَائِبٍ لغائبٍ» (٢) .\n_________\n(١) لفظه في الترمذي المطبوع: ما دعوة أسرع إجابة.\n(٢) رواه الترمذي رقم (١٩٨١) في البر والصلة، باب رقم (٥٠)، وأبو داود رقم (١٥٣٥) في الصلاة، باب الدعاء بظهر الغيب، وفي سنده عبد الرحمن بن زياد بن أنعم الأفريقي، وهو ضعيف في حفظه، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، والأفريقي يضعف في الحديث، وعند مسلم قريب من هذا المعنى من حديث أبي الدرداء مرفوعًا بلفظ: \" دعوة المرء المسلم لأخيه بظهر الغيب مستجابة، عند رأسه ملك موكل، كلما دعا لأخيه بخير قال الملك الموكل به: آمين، ولك بمثل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل التحسين: أخرجه عبد بن حميد (٣٢٧) قال: حدثنا قبيصة، قال: حدثنا سفيان. وفي (٣٣١) قال: حدثنا يعلى. والبخاري في «الأدب المفرد» (٦٢٣) قال: حدثنا عبد الله بن يزيد. وأبو داود (١٥٣٥) قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب. والترمذي (١٩٨٠) قال: حدثنا عبد بن حميد، قال: حدثنا قبيصة، عن سفيان.\nأربعتهم (سفيان، ويعلى، وعبد الله بن يزيد أبو عبد الرحمن المقرئ، وابن وهب) عن عبد الرحمن بن زياد بن أنعم الإفريقي، عن عبد الله بن يزيد أبي عبد الرحمن، فذكره.\n* قال الترمذي: هذا حديث غريب، لا نعرفه إلا من هذا الوجه، والإفريقي يضعف في الحديث، وهو عبد الرحمن بن زياد بن أنعم.","vol":"4","page":145},{"text":"٢١٠٥ - (خ م ت د س) عبد الله بن عباس - ﵄ -: أنَّ رسولَ الله - ﷺ- بَعَثَ مُعَاذًا إلى اليمن، فقال: «اتَّقِ دعوةَ المَظْلومِ، فإنَّهَا لَيْسَ بَيْنَهَا، وَبَينَ اللهِ حِجَابٌ» . أخرجه الترمذي.\nهذا طَرَفٌ من حديث طويل قد أخرجه الجماعةُ إلا الموطأ، وهو بطوله مذكور في كتاب الغزوات من حرف الغين، وقد أخرجه الترمذي بطوله، وأخرج منه هذا الفصل (١) .\n_________\n(١) رواه البخاري ٥ / ٧٣ في المظالم، باب الاتقاء والحذر من دعوة المظلوم، وفي الزكاة، باب وجوب الزكاة، وباب لا تؤخذ كرائم أموال الناس في الصدقة، وباب تؤخذ الصدقة من الأغنياء وترد في الفقراء، وفي المغازي، باب بعث أبي موسى ومعاذ إلى اليمن قبل حجة الوداع، وفي التوحيد، باب ما جاء في دعاء النبي ﷺ أمته إلى توحيد الله ﵎، ومسلم رقم (١٩) في الإيمان، باب الدعاء إلى الشهادتين وشرائع الإسلام، والترمذي رقم (٢٠١٥) في البر والصلة، باب رقم (٦٨)، وأبو داود رقم (١٥٨٤) في الزكاة، باب في زكاة السائمة، والنسائي ٥ / ٥٥ في الزكاة، باب إخراج الزكاة من بلد إلى بلد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: يأتي في حرف الغين المعجمة.","vol":"4","page":146},{"text":"<span data-type=\"title\" id=toc-450>الفصل الثاني: في هيئة الداعي</span>\n٢١٠٦ - (د) عبد الله بن عباس - ﵄ -: أنَّ رسولَ الله - ﷺ- قال: «لا تَستُروا الجُدُرَ، وَمَنْ نَظَرَ في كتاب أخيه بغير إذنه فإنما يَنْظُرُ في النَّارِ، سَلُوا الله بِبُطُونِ أكُفِّكُمْ ولا تَسألُوهُ بِظُهورِهَا، فإذا فَرَغْتُمْ فَامسَحوا بها وجوهكم» .\nقال أبو داود: روي هذا الحديث من غير وجه عن محمد بن كعب، كُلُّها واهية، وهذا الطريق أمْثَلُها، وهو ضَعِيفٌ أيضا (١) .\nوفي رواية قال: «إِنَّ المسألَةَ: أن تَرفَعَ يَدَيكَ حَذْوَ مَنكبَيْكَ أو نحوهما، والاستِغفَارَ: أنْ تُشيرَ بإِصبَعٍ واحِدَةٍ، والابتهالَ: أَنْ تَمُدَّ يَديكَ جَميعًا» . ⦗١٤٨⦘\nزاد في أخرى: «أَن تَمُدَّ يَدَيكَ جَميعًا، ورَفَعَ يَدَيْهِ وَجَعلَ ظُهورهُمَا مِمَا يَلي وَجهَهُ» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تستروا الجدر): إنما نهى عن ستر الجدر، لأنه من زي المتكبرين والمترفهين المتنعمين في الدنيا وأرباب اللهو.\n(الابتهال): التضرع والمبالغة في المسألة.\n_________\n(١) رقم (١٤٨٥) في الصلاة، باب الدعاء، وفي إسناده مجاهيل، ولكن لأكثر فقراته شواهد، فقوله: \" سلوا الله ببطون أكفكم ولا تسألوه بظهورها \" يشهد له حديث مالك بن يسار السكوني عند أبي داود رقم (٢١٠٨)، والفقرة الأخيرة \" فإذا فرغتم فامسحوا بها وجوهكم \" يشهد لها حديث عمر عند الترمذي في الرواية الآتية رقم (٢١١٠)، وحديث السائب بن يزيد عند أبي داود الذي سيأتي برقم (٢١١٤)، ولها شواهد أخرى بمعناها ترتقي بها إلى درجة الحسن، وقد حسنها الحافظ ابن حجر في \" بلوغ المرام \" بمجموع الطرق، ولأول الحديث: لا تستروا الجدر، شاهد بمعناه عند مسلم رقم (٢١٠٧) في اللباس والزينة.\n(٢) رواه أبو داود رقم (١٤٨٩) و(١٤٩٠) و(١٤٩١)، وأخرج هذه الروايات من طريق أبي داود ضياء الدين المقدسي في \" الأحاديث المختارة \" بما ليس في الصحيحين، وهي في مجموع ٨٦ ورقة ١٨٤ الوجه الثاني من مخطوطات دار الكتب الظاهرية، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (١٤٩١) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا إبراهيم ابن حمزة، قال: حدثنا عبد العزيز بن محمد، عن العباس بن عبد الله بن معبد بن عباس. عن أخيه إبراهيم بن عبد الله، فذكره.\n* أخرجه أبو داود (١٤٨٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب - يعني ابن خالد - قال: حدثني العباس بن عبد الله بن معبد بن العباس بن عبد المطلب، عن عكرمة، عن ابن عباس. «موقوفا» .\n* وأخرجه أيضا (١٤٩٠) قال: حدثنا عمرو بن عثمان، قال: حدثنا سفيان، قال: حدثني عباس بن عبد الله بن معبد بن عباس، بهذا الحديث.","vol":"4","page":147},{"text":"٢١٠٧ - (خ) أنس بن مالك - ﵁ -: «أنَّ رسولَ الله - ﷺ- رَفَعَ يَدَيْهِ حَتَّى رَأيتُ بَياضَ إِبِطَيْهِ» . أخرجه البخاري (١) .\n_________\n(١) ٢ / ٤٢٩ في الاستسقاء، باب رفع الناس أيديهم مع الإمام في الاستسقاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٨٤) قال: حدثنا وكيع. وفي (٣/٢٠٩) قال: حدثنا سليمان بن داود. وفي (٣/٢١٦) قال: حدثنا عبد الصمد. وفي (٣/٢٥٩) قال: حدثنا أسود بن عامر. وعبد بن حميد (١٣٠٤) قال: حدثنا سعيد بن الربيع. ومسلم (٣/٢٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن أبي بكير. والنسائي في الكبرى «تحفة الأشراف» (٤٤٤) عن إسحاق بن إبراهيم، عن وهب بن جرير.\nسبعتهم (وكيع، وسليمان، وعبد الصمد، وأسود، وسعيد، ويحيى، ووهب) عن شعبة، عن ثابت، فذكره.\nقلت: وأخرجه البخاري (٢/٤٢٩) في الاستسقاء - باب رفع الناس أيديهم مع الإمام في الاستسقاء.","vol":"4","page":148},{"text":"٢١٠٨ - (د) مالك بن يسار السكوني - ﵁ -: أَنَّ رسولَ الله - ﷺ- قال: «إِذَا سَألتم الله - ﷿ - فَسَلُوهُ بِبُطُونِ أَكُفِّكُمْ، ولا تَسْأَلُوهُ بِظهُورِها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٨٦) في الصلاة، باب الدعاء، وفي سنده أبو ظبية الكلاعي لم يوثقه غير ابن حبان، ولكن يشهد له الفقرة الثانية من حديث ابن عباس المتقدم رقم (٢١٠٦)، فهو بذلك حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤٨٦) قال: حدثنا سليمان بن عبد الحميد البهراني، قال: قرأته في أصل إسماعيل، يعني ابن عياش، قال: حدثني ضمضم. عن شريح، قال: حدثنا أبو ظبية، أن أبا بحرية السكوني حدثه، فذكره.\n* قال أبو داود: قال سليمان بن عبد الحميد: له عندنا صحبة. يعني مالك بن يسار.\nقلت: عزا الحافظ الحديث: للبغوي وابن أبي عاصم، وابن السكن، والمعمري في «اليوم والليلة» وابن قانع،.... ثم قال: وفي نسخة من السنن - لأبي داود - ما لمالك عندنا صحبة، بزيادة ما النافية، ونقل عن البغوي قوله: لا أعلم بهذا الإسناد غير هذا الحديث ولا أدري له صحبة أو لا. الإصابة (٩/٨٠) (٧٦٩٦) .\n* وفي إسناده أبو ظبية الكلاعي لم يوثقه غير ابن حبان.","vol":"4","page":148},{"text":"٢١٠٩ - (د) أنس بن مالك - ﵁ -: قال: «رَأيتُ رسولَ ⦗١٤٩⦘ الله - ﷺ- يَدعُو هَكذَا، بِبَاطِنِ كَفَّيهِ وَظَاهِرهِمَا (١)» . أخرجه أبو داود (٢) .\n_________\n(١) وهذا في الاستسقاء.\n(٢) رقم (٤٨٧) في الصلاة، باب في الدعاء، وفي سنده عمر بن نبهان العبدي ويقال: الغبري، وهو ضعيف، والذي في صحيح مسلم رقم (٨٩٦) في الاستسقاء، باب رفع اليدين بالدعاء في الاستسقاء من حديث أنس أن النبي ﷺ استسقى فأشار بظهر كفيه إلى السماء، وروى أبو داود رقم (١١٧١) من حديث أنس أن النبي ﷺ كان يستسقي هكذا، ومد يديه وجعل بطونهما مما يلي الأرض. قال النووي في \" شرح مسلم \": قال جماعة من أصحابنا وغيرهم: السنة في كل دعاء لرفع بلاء كالقحط ونحوه: أن يرفع يديه ويجعل ظهر كفيه إلى السماء، وإذا دعا لسؤال شيء وتحصيله جعل بطن كفيه إلى السماء، واحتجوا بهذا الحديث، وقال الحافظ في \" الفتح \": وقال غيره: الحكمة في الإشارة بظهور الكفين في الاستسقاء دون غيره للتفاؤل بتقلب الحال ظهرًا لبطن، كما قيل في تحويل الرداء، أو هو إشارة إلى صفة المسؤول، وهو نزول السحاب إلى الأرض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٤٨٧) قال: ثنا عقبة بن مكرم، قال: ثنا سلم بن قتيبة، عن عمر بن بنهان، عن قتادة، فذكره.","vol":"4","page":148},{"text":"٢١١٠ - (ت) عمر بن الخطاب - ﵁ -: قال: «كان رسولُ الله - ﷺ- إذا رَفَعَ يَدَيْهِ في الدُّعَاءِ لم يَحُطَّهُمَا حتى يَمسح بِهِما وَجْهَهُ» . أخرجه الترمذي (١) . وفي أخرى له: لم يَرُدَّهما.\n_________\n(١) رقم (٣٣٨٣) في الدعوات، باب رفع الأيدي عند الدعاء، وفي سنده حماد بن عيسى الجهني وهو ضعيف، وقال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث حماد بن عيسى، وقد تفرد به وهو قليل الحديث، وقال الحافظ بن حجر في \" بلوغ المرام \": وله شواهد، منها عند أبي داود من حديث ابن عباس وغيره، ومجموعها يقضي بأنه حديث حسن، وقال الصنعاني في \" سبل السلام \": وفيه دليل على مشروعية مسح الوجه باليدين بعد الفراغ من الدعاء، قيل: وكأن المناسبة أنه تعالى لما كان لا يردهما صفرًا، فكأن الرحمة أصابتهما، فناسب إفاضة ذلك على الوجه الذي هو أشرف الأعضاء، وأحقها بالتكريم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٣٩) . والترمذي (٣٣٨٦) قال: ثنا أبو موسى محمد بن المثنى وإبراهيم عن يعقوب وغير واحد.\nجميعهم: عبد، وأبو موسى، وإبراهيم. قالوا: ثنا حماد بن عيسى عن حنظلة بن أبي سفيان الجمحي، عن سالم بن عبد الله بن عمر، عن أبيه، فذكره. قلت: وحسنه الحافظ في «بلوغ المرام» بالمجموع.","vol":"4","page":149},{"text":"٢١١١ - (د س) سعد بن أبي وقاص - ﵁ -: قال: مَرَّ عَليَّ رسولُ الله - ﷺ- وأنا أدْعُو، وَأُشِيرُ بِإِصْبَعَيَّ، فقال: «أَحِّدْ أحِّدْ، ⦗١٥٠⦘ وَأَشار بالسَّبَّابَةِ» . أخرجه أبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحِّد أحد): أمر بالتوحيد، أي: اجعله واحدًا، وتكراره للمبالغة، فإنه إذا أشار بإصبعين، فكأنه يشير إلى اثنين.\n_________\n(١) رواه أبو داود رقم (١٤٩٩) في الصلاة، باب الدعاء، والنسائي ٣ / ٣٨ في السهو، باب النهي عن الإشارة بإصبعين وبأي إصبع يشير، وأخرجه أيضًا الحاكم وصححه ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (١٤٩٩) قال: حدثنا زهير بن حرب. والنسائي (٣/٣٨) . وفي الكبرى (١١٠٥) قال: أخبرنا محمد بن عبد الله بن المبارك المخرمي.\nكلاهما (زهير، ومحمد بن عبد الله) قالا: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن أبي صالح، فذكره.","vol":"4","page":149},{"text":"٢١١٢ - (ت س) أبو هريرة - ﵁ -: «أَنَّ رَجلًا كانَ يَدعو بِإِصبَعَيْهِ، فقال رسولُ الله - ﷺ-: أَحِّدْ أَحِّدْ» . أخرجه الترمذي، والنسائي.\nوقال الترمذي: ومعنى هذا الحديث: إذَا أشارَ الرَّجُلُ بأصبعيه في الدُّعاءِ عند الشهادة فلا يشير إلا بإِصبع واحدة (١) .\n_________\n(١) رواه الترمذي رقم (٣٥٥٢) في الدعوات، باب رقم (١١٨)، والنسائي ٣ / ٣٨ في السهو، باب النهي عن الإشارة بإصبعين وبأي إصبع يشير، وإسناده حسن، ويشهد له الحديث الذي قبله، وصححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن، ولمتنه شواهد: أخرجه أحمد (٢/٤٢٠) قال: حدثنا عبد الله بن محمد. «قال عبد الله بن أحمد: وسمعته أنا منه» .قال: حدثنا حفص بن غياث، عن الأعمش. وفي (٢/٥٢٠) قال: حدثنا صفوان بن عيسى. قال: أخبرنا ابن عجلان، عن القعقاع. والترمذي (٣٥٥٧) قال: حدثنا محمد بن بشار. قال:حدثنا صفوان بن عيسى. قال: حدثنا محمد بن عجلان، عن القعقاع. والنسائي (٣/٣٨)، وفي الكبرى (١١٠٤) قال: أخبرنا محمد بن بشار. قال: حدثنا صفوان بن عيسى. قال: حدثنا ابن عجلان، عن القعقاع.\nكلاهما (الأعمش، والقعقاع بن حكيم) عن أبي صالح، فذكره.","vol":"4","page":150},{"text":"٢١١٣ - (د) سهل بن سعد - ﵁ -: قال: «ما رأيتُ رسول الله - ﷺ- شَاهِرًا يَدَيْهِ قَطُّ يَدعُو على مِنْبَرِهِ، ولا على غَيْرِهِ، ولكن رَأْيتُهُ يقول هكذا: وأَشَارَ بالسَّبّابَةِ، وَعَقَدَ بالإبهامِ الوسطى» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١١٠٥) في الصلاة، باب رفع اليدين على المنبر، وفي سنده عبد الرحمن بن معاوية بن ⦗١٥١⦘ الحويرث الأنصاري الزرقي أبو الحويرث المدني، وهو صدوق سيء الحفظ، وباقي رجاله ثقات، ولكن يشهد له من جهة المعنى الذي قبله، وحديث عبد الله بن دينار عند الموطأ الذي بعده رقم (٢١١٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، ولبعضه شواهد تأتي: أخرجه أحمد (٥/٣٣٧) قال: حدثنا ربعي بن إبراهيم. وأبو داود (١١٠٥) قال: حدثنا مسدد، قال: حدثنا بشر «يعني ابن المفضل» . وابن خزيمة (١٤٥٠) قال: حدثنا بشر بن معاذ العقدي، قال: حدثنا بشر بن المفضل.\nكلاهما (ربعي، وبشر) قالا: حدثنا عبد الرحمن بن إسحاق، عن عبد الرحمن بن معاوية، عن ابن أبي ذباب، فذكره.","vol":"4","page":150},{"text":"٢١١٤ - (د) السائب بن يزيد - ﵄ -: عن أبيه: «أنَّ رسولَ الله - ﷺ- كان إذا دَعَا فَرَفَعَ يَدَيْهِ مَسَحَ وَجهَهُ بَيَديه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٩٢) في الصلاة، باب الدعاء، وفي سنده عبد الله بن لهيعة وهو صدوق خلط بعد احتراق كتبه، وفيه أيضًا حفص بن هاشم بن عتبة بن أبي وقاص، وهو مجهول، ولكن يشهد لهذا الحديث حديث عمر عند الترمذي الذي تقدم رقم (٢١١١)، والفقرة الثالثة من حديث ابن عباس عند أبي داود الذي تقدم رقم (٢١٠٧) فهو بمجموعه حسن كما قال الحافظ ابن حجر في \" بلوغ المرام \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٤٩٢) قال: حدثنا قتيبة بن سعيد، ثنا ابن لهيعة، عن حفص ابن هاشم بن عتبة، عن السائب بن يزيد عن أبيه.\nقلت: ابن لهيعة ضعفوه، وشيخه مجهول.","vol":"4","page":151},{"text":"٢١١٥ - (ط) عبد الله بن دينار - ﵀ -: قال: «رَآني عبدُ الله بنُ عُمَرَ، وأنا أَدعُو وأُشِيرُ بِإِصبِعَيْنِ، إِصْبَعٍ مِنْ كلِّ يَدٍ فَنَهاني» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢١٧ في القرآن، باب العمل في الدعاء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: الموطأ (١/٢١٧) كتاب القرآن، باب العمل في الدعاء.","vol":"4","page":151},{"text":"٢١١٦ - (ت د س): عبد الله بن عمرو بن العاص - ﵄ -: قال: «رَأيتُ رسولَ الله - ﷺ- يَعقِدُ التَّسبيحَ» . أخرجه الترمذي، وأبو داود، والنسائي.\nوزاد أبو داود في روايةٍ: «بيمينه» (١) .\n_________\n(١) رواه الترمذي رقم (٣٤٨٢) في الدعوات، باب ما جاء في عقد التسبيح باليد، وأبو داود رقم (١٥٠٢) في الصلاة، باب التسبيح بالحصى، والنسائي ٣ / ٧٩ في السهو، باب عقد التسبيح، من حديث الأعمش عن عطاء بن السائب عن أبيه السائب بن مالك عن عبد الله بن عمرو، وعطاء بن السائب صدوق اختلط، قال الترمذي: وروى شعبة والثوري هذا الحديث عن عطاء بن ⦗١٥٢⦘ السائب بطوله، وفي الباب عن يسيرة بنت ياسر، ولذلك حسنه الترمذي، قال المباركفوري في \" تحفة الأحوذي \": وفي الحديث مشروعية عقد التسبيح بالأنامل، وعلل ذلك رسول الله ﷺ في حديث يسيرة الذي أشار إليه الترمذي، بأن الأنامل مسؤلات مستنطقات يعني: أنهن يشهدن بذلك، فكان عقدهن من هذه الحيثية أولى من السبحة والحصى. وقال الشوكاني في \" نيل الأوطار \": والإرشاد إلى ما هو أفضل - يعني: عقد التسبيح بالأنامل - لا ينافي الجواز، يعني: جواز عقد التسبيح بالنوى والحصى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه الترمذي (٣٤٨٦) قال: حدثنا محمد بن عبد الأعلى، والنسائي (٣/٧٩) وزاد: والحسين بن محمد الذارع، وأبو داود (١٥٠٢) قال: حدثنا عبيد الله بن عمر بن ميسرة، ومحمد بن قدامة في آخرين قالوا: كلهم ثنا عتام، عن الأعمش، عن عطاء بن السائب عن أبيه، عن ابن عمرو، فذكره.\nقلت: وعطاء اختلط بآخره، وسمع شعبة والثوري منه صحيح. وقد صرح أبو عيسى في سننه بروايتهما عنه هذا الحديث، وقال: وفي الباب عن يسيرة بنت ياسر.","vol":"4","page":151},{"text":"٢١١٧ - (د) عروة بن الزبير - ﵄ -: «أنَّ رسولَ الله -ﷺ- كان يُشيرُ بإِصبَعِهِ إذا دَعَا ولا يُحرِّكها» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\nأقول: والحديث رواه أبو داود رقم (٩٨٩) في الصلاة، باب الإشارة في التشهد، عن عبد الله ابن الزبير ﵁، وفيه كلام يسير، وقد صحح إسناده النووي في \" المجموع \"، والأحاديث الصحيحة كما في النسائي وابن حبان في صحيحه: يدعو بها يحركها. قال النووي في \" المجموع \" ٣ / ٤٥٤: وهل يحركها عند الرفع بالإشارة؟ فيه أوجه، الصحيح الذي قطع به الجمهور أنه لا يحركها، ونقل تحريكها عن بعض الشافعية، كأبي حامد، والبندنيجي، والقاضي أبي الطيب، قال: وقال البيهقي: يحتمل أن يكون المراد بالتحريك الإشارة بها لا تكرير تحريكها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه الحميدي (٨٧٩) قال: حدثنا سفيان، قال: حدثنا زياد بن سعد، ومحمد بن عجلان. وأحمد (٤/٣) قال: قرئ على سفيان - وأنا شاهد -: سمعت ابن عجلان وزياد ابن سعد.\n٢ - وأخرجه الدارمي (١٣٤٤) قال: أخبرنا أبو الوليد الطيالسي، قال: حدثنا ابن عيينة. وأبو داود (٩٨٩) قال: حدثنا إبراهيم بن الحسن المصيصي، قال: حدثنا حجاج، عن ابن جريج، عن زياد. وفي (٩٩٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى. والنسائي (٣/٣٧)، وفي الكبرى (١١٠٢) قال: أخبرنا أيوب بن محمد الوزان، قال: حدثنا حجاج، قال: قال ابن جريج: أخبرني زياد. ثلاثتهم - ابن عيينة، وزياد، ويحيى -عن محمد بن عجلان. كلاهما (زياد بن سعد، وابن عجلان) عن عامر بن عبد الله، فذكره.\n* لفظ رواية سفيان بن عيينة،: «رأيت النبي -ﷺ- يدعو هكذا في الصلاة» .وأشار ابن عيينة بأصبعه، وأشار أبو الوليد بالسبابة.\nقلت: حسن الإمام النووي إسناده في المجموع.\nهذا ولم يعزو المصنف الحديث كعادته في زيادات رزين العبدري والحديث المذكور إنما هو من مسند عبد الله بن الزبير.","vol":"4","page":152},{"text":"٢١١٨ - (ت د) سلمان الفارسي - ﵁ -: قال: قال رسول الله - ﷺ-: «إِنَّ رَبَّكُمْ حَيِيٌّ كَرِيمٌ، يَستَحي من عبده إذا رَفَعَ إليه يديه أنْ يَرُدَّهُما صِفْرًا خَائِبَتَيْنِ» أخرجه الترمذي، وأبو داود، إلا أن أبا داود لم يذكر «خائبتين» (١) .\n_________\n(١) رواه الترمذي رقم (٣٥٥١) في الدعوات، باب رقم (١١٨)، وأبو داود رقم (١٤٨٨) في ⦗١٥٣⦘ الصلاة، باب الدعاء، وحسنه الترمذي، وهو كما قال: قال الحافظ ابن حجر في \" الفتح \" ١١ / ١٢١: وسنده جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٣٨) قال: حدثنا يزيد. وأبو داود (١٤٨٨) قال: حدثنا مؤمل بن الفضل الحراني، قال: حدثنا عيسى «يعني ابن يونس» . وابن ماجة (٣٨٦٥) قال: حدثنا أبو بشر بكر بن خلف، قال: حدثنا ابن أبي عدي. والترمذي (٣٥٥٦) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي.\nثلاثتهم - يزيد، وعيسى، وابن أبي عدي - عن جعفر بن ميمون، عن أبي عثمان، فذكره.\n* في رواية يزيد عند أحمد قال: أخبرنا رجل في مجلس عمرو بن عبيد، أنه سمع أبا عثمان. قال يزيد: سموه لي قالوا: هو جعفر بن ميمون. قال أحمد بن حنبل: يعني جعفرا صاحب الأنماط.\n* أخرجه أحمد (٥/٤٣٨) قال: حدثنا يزيد، قال: أخبرنا سليمان التيمي، عن أبي عثمان، عن سلمان، فذكره موقوفا.\nقلت: جود الحافظ إسناده في الفتح (١١/٢١) .","vol":"4","page":152},{"text":"٢١١٩ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «ادُعوا اللهَ وَأنْتُمْ مُوقِنُونَ بالإِجَابَةِ، واعلموا أنَّ الله لا يَسْتَجِيبُ دُعَاء من قَلْبٍ غَافِلٍ لاهٍ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٧٤) في الدعوات، باب رقم (٦٦)، وفي سنده صالح بن بشير بن وادع المري، وهو ضعيف، ولكن للحديث شاهد بمعناه من رواية أحمد في \" المسند \" عن عبد الله بن عمرو بن العاص \" القلوب أوعية، وبعضها أوعى من بعض، فإذا سألتم الله ﷿ يا أيها الناس فاسألوه وأنتم موقنون بالإجابة، فإن الله لا يستجيب لعبد دعاء عن ظهر قلب غافل \"، وقد حسن إسناده الحافظ المنذري، فالحديث بهذا الشاهد حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، وله شواهد:أخرجه الترمذي (٣٤٧٩) قال: حدثنا عبد الله بن معاوية الجمحي، وهو رجل صالح، قال: ثنا صالح المري، عن هشام بن حسان، عن محمد بن سيرين، فذكره.","vol":"4","page":153},{"text":"<span data-type=\"title\" id=toc-451>الفصل الثالث: في كيفية الدعاء</span>\n٢١٢٠ - (ت د س) فضالة بن عبيد - ﵁ -: قال: سَمِعَ النبيُّ - ﷺ- رَجُلًا يَدْعُو في صلاته، فَلم يُصَلِّ على النبيِّ - ﷺ- فقال النبيُّ - ﷺ-: «عَجِلَ هَذا» ثُمَّ دَعَاهُ فقال له - أو لغيره -: «إِذَا صَلَّى أحَدُكمْ فَليَبْدَأْ بِتَحمِيدِ الله والثَّنَاءِ عليه، ثُمَّ ليُصَلِّ على النبيِّ - ﷺ-، ثُمَّ لْيَدعُ بعدُ مَا شَاءَ» .\nوفي روايةٍ قال: بَيْنَمَا رسولُ الله - ﷺ- قاعدٌ، إذْ دَخَلَ رَجُلٌ فَصَلَّى ⦗١٥٤⦘ فقال: اللَّهُمَّ اغْفِر لي وارحَمْني، فقال رسولُ الله - ﷺ-: «عَجِلْتَ أيُّها المُصَلِّي، إذا صَلَّيْتَ فَقَعَدتَ فَاحْمَدِ الله بِمَا هو أهْلُهُ، وَصَلِّ عَليَّ، ثم ادْعُهُ، قال: ثم صَلَّى رَجُلٌ آخرُ بعد ذلك، فَحَمدَ الله، وصلَّى على النبيِّ - ﷺ- فقال له النبيُّ - ﷺ-: أَيُّهَا المُصَلِّي، ادعُ اللهَ تُجَبْ» . أخرجه الترمذي (١) .\nوفي رواية أبي داود: أَنَّهُ سَمِعَ رَجُلًا يَدعُو في صَلاتِهِ، لم يُمَجِّدِ اللهَ، ولم يُصَلِّ على النَّبيِّ -ﷺ-، فقال رسولُ الله - ﷺ-: «عَجِلَ هذا، ثم دَعَاهُ، فقال له - أو لغيره -: إِذا صلَّى أَحَدُكمْ فَلْيَبْدَأْ بِتَحْميدِ رَبِّهِ، والثَّنَاءِ عليه، ويُصلِّي على النبيِّﷺ- ثم يَدعُو بَعدُ ما شاءَ» .\nوفي رواية النسائي مثل رواية أَبي داود، وفيه: فقال رسولُ اللهﷺ-: «عَجِلَ هذا المُصَلِّي، ثم عَلَّمَهُمْ رسولُ اللهﷺ-، ثم سَمِعَ رجلًا يُصلِّي، فَمَجَّدَ اللهَ وحَمِدَهُ، وصلى على النبيِّﷺ-، فقال النبيُّﷺ-: ادعُ تُجَبْ، سَلْ تُعْطَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يمجد): التمجيد: التعظيم وقيل: المجد الشريف.\n_________\n(١) رواية الترمذي الثانية في سندها رشدين بن سعد وهو ضعيف، لكن تابعه عنده في الرواية الأولى حيوة بن شريح بن صفوان فهو به حسن.\n(٢) رواه الترمذي رقم (٣٤٧٣) و(٣٤٧٥) في الدعوات، باب رقم (٦٦)، وأبو داود رقم (١٤٨١) في الصلاة، باب الدعاء، والنسائي ٣ / ٤٤ في السهو، باب التمجيد والصلاة على النبي ﷺ في الصلاة، وإسناده صحيح، وقال الترمذي: حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٦/١٨) قال: حدثنا أبو عبد الرحمن المقرئ، قال: حدثنا حيوة. وأبو داود (١٤٨١) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة. والترمذي (٣٤٧٦) قال: حدثنا قتيبة، قال: حدثنا رشدين بن سعد. وفي (٣٤٧٧) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا حيوة بن شريح. والنسائي (٣/٤٤) . وفي الكبرى (١١١٦) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب. وابن خزيمة (٧٠٩) قال: حدثنا أحمد بن عبد الرحمن بن وهب القرشي، قال: حدثنا عمي، وفي (٧١٠) قال: حدثنا بكر بن إدريس بن الحجاج ابن هارون المقرئ، قال: حدثنا أبو عبد الرحمن المقرئ، قال: حدثنا حيوة بن شريح.\nثلاثتهم (حيوة، ورشدين، وعبد الله بن وهب) عن أبي هانئ حميد بن هانئ، عن عمرو بن مالك الجنبي، فذكره.\n* وفي رواية حيوة: «إذا صلى أحدكم فليبدأ بتحميد ربه، والثناء عليه، ثم ليصل على النبي -ﷺ-، ثم ليدع بعد بما شاء» .\n* وفي رواية رشدين: «بينا رسول الله -ﷺ- قاعدا، إذ دخل رجل فصلى، فقال: اللهم اغفر لي وارحمني. فقال رسول الله -ﷺ-: عجلت أيها المصلي، إذا صليت فقعدت فاحمد الله بما هو أهله، وصل علي، ثم ادعه. قال: ثم صلى رجل آخر بعد ذلك، فحمد الله، وصلى على النبي -ﷺ-. فقال له النبي -ﷺ-: أيها المصلي، ادع تجب» .","vol":"4","page":153},{"text":"٢١٢١ - (ت) عمر بن الخطاب - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «الدُّعَاء مَوْقُوفٌ بَينَ السَّماءِ والأرض، لا يَصعَدُ حتى يَصَلَّى عَلَيَّ، فلا تَجْعَلُوني كَغُمْرِ الرَّاكِبِ، صَلوا عَلَيَّ، أوَّلَ الدُّعَاءِ، وأَوسَطَهُ، وآخِرَهُ» هذه الرواية ذكرها رزين (١) .\nوأخرجه الترمذي موقوفًا على عمر، وقال في آخره: «حتى تُصَلِّيَ على نبيِّكَ - ﷺ-» (٢) . ⦗١٥٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كغمر الراكب): الغمر: القدح الصغير، كالقَعْب، والمعنى: أن الراكب يحمل رحله وأزواده ويترك قعبه إلى آخر ترحاله، ثم يعلِّقه إما على آخرة الرحل أو نحوها، كالعلاوة، فليس عنده بمهم، فنهاهم رسول الله - ﷺ- أن يجعلوا الصلاة عليه كالغمر الذي لا يُقدَّم في المهام فيجعل تبعًا، والمراد به: الحث على الصلاة عليه أولًا ووسطًا، والاهتمام بشأنها.\n_________\n(١) أورد بمعناه الحافظ ابن حجر في \" تخريج الأذكار \" من حديث جابر ﵁ قال: \" قال لنا رسول الله ﷺ: لا تجعلوني كقدح الراكب، فإن الراكب إذا علق معاليقه أخذ قدحه فملأه من الماء، فإذا كانت له حاجة في الوضوء توضأ، وإذا كانت له حاجة في الشرب شرب، وإلا أهراق ما فيه، واجعلوني في أول الدعاء وفي وسطه، وفي آخر الدعاء \"، قال الحافظ بعد تخريجه من طريقين: حديث غريب، أخرجه عبد الرزاق في جامعه، والبزار في مسنده، انفرد به موسى بن عبيدة الربذي، وقد ضعفه جماعة من قبل حفظه، وشيخه لا يعرف له إلا هذا الحديث، وذكره ابن حبان في \" الضعفاء \" من أجل هذا الحديث، وقال البخاري في ترجمته: لم يثبت حديثه، وأخرج سفيان الثوري في جامعه عن يعقوب بن زيد بن طلحة يبلغ به إلى النبي ﷺ قال: \" لا تجعلوني كقدح الراكب، اجعلوني أول دعائكم، وأوسطه، وآخره \"، قال الحافظ: سنده معضل أو مرسل، وإن كان يعقوب أخذه عن غير موسى (يعني بن عبيدة الربذي) تقوت رواية موسى، والله أعلم.\n(٢) رواه الترمذي موقوفًا على عمر ﵁ رقم (٤٨٦) في الصلاة، باب ما جاء في فضل الصلاة على النبي ﷺ من حديث النضر بن شميل عن أبي قرة الأسدي عن سعيد بن المسيب عن عمر بن الخطاب ﵁ قال: إن الدعاء موقوف بين السماء والأرض لا يصعد منه شيء حتى تصلي على نبيك ﷺ. وأبو قرة الأسدي لا يعرف اسمه ولا حاله، وليس له عند الترمذي ⦗١٥٦⦘ ولا أصحاب السنن إلا هذا الموقوف، وهو من رواية النضر بن شميل، قال الحافظ في \" تخريج الأذكار \": وقد رواه معاذ بن الحارث عن أبي قرة مرفوعًا، أخرجه الواحدي، ومن طريقه عبد القادر الرهاوي في الأربعين، وفي سنده أيضًا من لا يعرف رجاله نحوه موقوفًا ومرفوعًا عن علي ﵁، فأخرج المرفوع البيهقي، ولفظه قال: قال ﷺ: \" الدعاء محجوب عن الله حتى يصلي على النبي محمد وآل محمد \" ﷺ، وهو حديث غريب، في سنده ضعيفان، وأخرجه الواحدي موقوفًا، قاله الحافظ، وأخرجه الطبراني في \" الأوسط \" موقوفًا، وأخرج الحافظ من طريق إسماعيل بن إسحاق القاضي عن سعيد بن المسيب قال: ما من دعوة لا يصلي على النبي ﷺ قبلها إلا كانت معلقة بين السماء والأرض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وروي من حديث جابر لكنه غريب، قال البخاري: لم يثبت، وأورده ابن حبان في الضعفاء، ورواه الثوري في جامعه عن زيد بن طلحة يبلغ به. قال الحافظ: سنده معضل أو مرسل.\nوموقوف عمر:\nأخرجه الترمذي (٤٨٦) قال: ثنا أبو داود سليمان بن سلم المصاحفي البلخي، أخبرنا النضر بن شميل عن أبي قرة الأسدي، عن سعيد بن المسيب، فذكره.\nقلت: أبو قرة الأسدي «مجهول» ليس له في الأصول إلا هذا الحديث.\nقال الحافظ: أخرجه الواحدي ومن طريقه الرهاوي في الأربعين، وفي سنده أيضا من لا يعرف.","vol":"4","page":155},{"text":"٢١٢٢ - (ت) عبد الله بن مسعود - ﵁ -: قال: كنتُ أُصَلي والنبيُّ - ﷺ- وأبو بكرٍ، وعمرُ معه، فلما جلستُ بَدَأتُ بالثَّنَاءِ على الله، ثم الصلاةِ على النبيِّ - ﷺ-، ثم دعوتُ لنفسي، فقال النبيُّ - ﷺ-: «سَلْ تُعْطَهُ، سَل تُعْطَهُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٩٣) في الجمعة، باب (٦٤)، وإسناده حسن، وقال الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٥٩٣) قال: ثنا محمود بن غيلان، قال: ثنا يحيى بن آدم، قال: ثنا أبو بكر بن عياش، عن عاصم، عن زر، فذكره.","vol":"4","page":156},{"text":"٢١٢٣ - (ت) أبيّ بن كعب - ﵁ -: «أنَّ رسولَ الله - ﷺ- كانَ إذا ذكر أحدًا فَدَعا له، بَدَأ بنفسه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٨٢) في الدعوات، باب ما جاء أن الداعي يبدأ بنفسه، وقال الترمذي: هذا حديث حسن غريب صحيح. أقول: وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٨٥) قال: حدثنا نصر بن عبد الرحمن الكوفي، حدثنا أبو قطن عن حمزة الزيات عن أبي إسحاق، عن سعيد بن جبير عن ابن عباس، فذكره.\nقال أبو عيسى: هذا حديث حسن غريب صحيح.","vol":"4","page":157},{"text":"٢١٢٤ - (د) أبو مصبح المقرائي (١) - ﵀ -: قال: «كُنَّا نَجلِسُ إلى أبي زُهيرٍ النُّمَيريِّ - وكان من الصحابة - فَيُحَدِّثُ أحسنَ الحديث، فإذا دَعا الرجلُ مِنا بِدُعاءٍ قال: اخْتِمْهُ بآمين، فَإِنَّ آمِين مثلُ الطَّابَعِ على الصَّحيفَةِ، قال أبو زُهير: أُخبِرُكم عن ذلك: خَرَجنا مع رسولِ الله - ﷺ- ذاتَ لَيْلَةٍ، فَأتَينَا على رجلٍ قد أَلحَّ في المسألة، فوقف رسولُ الله يَسْتَمِعُ منه، فقال رسولُ الله - ﷺ-: أوجَبَ إنْ خَتَمَ، فقال رجل من القوم: بأي شيءٍ يَختِمُ يا رسولَ الله؟ قال: بِآمين، فَإِنَّهُ إن خَتَمَ بآمين فقد أوجَبَ، فانصرفَ الرجلُ الذي سأل النبيَّ - ﷺ- فَأتَى الرجل فقال: يا فلان، اخْتم بآمين وَأَبْشِرْ» . أخرجه أبو داود (٢) . ⦗١٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطابع): الخاتم، يريد أنه يختم عليها وترفع: تدخر كما يفعل الإنسان بما يعز عليه من ماله إذا خزنه.\n(أوجب) الرجل: إذا فعل فعلًا تجب له به الجنة أو النار.\n_________\n(١) في الأصل: المقري، قال أبو داود: المقراء: قبيل من حمير، وهكذا ذكره غيره، وذكر أبو سعيد المروزي أن هذه النسبة إلى مقرى: قرية بدمشق، والأول أشهر.\n(٢) رقم (٩٣٨) في الصلاة، باب التأمين وراء الإمام، وفي سنده صبيح بن محرز المقرائي الحمصي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وقال أبو عمر بن عبد البر: ليس إسناده بالقائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٩٣٨) قال: حدثنا الوليد بن عتبة الدمشقي ومحمود بن خالد، قالا: حدثنا الفريابي، عن صبيح بن محرز الحمصي، قال: حدثني أبو مصبح المقرائي، فذكره.\nقلت: تفرد ابن حبان بتوثيقه.","vol":"4","page":157},{"text":"٢١٢٥ - (خ م) أنس بن مالك - ﵁ -: قال: قال رسول الله -ﷺ-: «إِذَا دعا أَحدُكم فَليَعْزِمِ المسأَلَةَ، ولا يَقُل (١): اللَّهُم إن شِئْتَ فَأَعطني، فَإنَّ الله لا مُسْتَكْرِهَ له» أخرجه البخاري، ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليعزم): عزمت على الأمر: إذا عقدت قلبك عليه، وجددت في فعله، والعزم: الجد والقطع على فعل الشيء ونفي التردد عنه، المعنى: لا تكن في دعائك مترددًا، بل اجزم المسألة.\n_________\n(١) في الأصل: ولم يقل والتصحيح من \" صحيح مسلم \". ولفظه في البخاري: ولا يقولن.\n(٢) رواه البخاري ١١ / ١١٨ في الدعوات، باب ليعزم المسألة فإنه لا مكره له، وفي التوحيد، باب في المشيئة والإرادة وما تشاؤون إلا أن يشاء الله، ومسلم رقم (٢٦٧٨) في الذكر والدعاء، باب العزم بالدعاء ولا يقل: إن شئت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٠١) . والبخاري (٨/٩٢) قال: حدثنا مسدد، وفي «الأدب المفرد» (٦٠٨) قال: حدثنا محمد بن سلام. ومسلم (٨/٦٣) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب. والنسائي في عمل اليوم والليلة (٥٨٤) قال: أخبرنا إسحاق بن إبراهيم.\nستتهم (أحمد، ومسدد، وابن سلام، وأبو بكر، وزهير، وإسحاق) عن إسماعيل بن علية.\n٢ - وأخرجه البخاري (٩/١٦٨) . وفي الأدب المفرد (٦٥٩) قال: حدثنا مسدد، قال: حدثنا عبد الوارث ابن سعيد.\nكلاهما (إسماعيل، وعبد الوارث) عن عبد العزيز بن صهيب، فذكره.","vol":"4","page":158},{"text":"٢١٢٦ - (خ م ط ت د) أبو هريرة - ﵁ -: أنَّ رسولَ الله -ﷺ- قال: «إِذَا دَعَا أَحَدُكُمْ فَلا يَقل: اللهم اغفر لي إن شئتَ، اللَّهُمَّ ارحمني إِنْ شِئْتَ، ولكن لَيَعْزِمِ المسأَلَة، فَإِنَّ اللهَ لا مُكرِهَ لَهُ» . أخرجه الجماعة إلا النسائي. ⦗١٥٩⦘\nوفي رواية للبخاري قال: «لا يَقُلْ أَحَدُكْم: اللَّهمَّ اغفِر لي إن شِئْتَ، ارحمني إِن شِئْتَ، ارزُقني إن شِئتَ، ولَيَعْزِم مَسَأَلَتَهُ، إِنَّهُ يَفْعلُ ما يَشاءُ، لا مُكْرِهَ له» .\nوفي رواية لمسلم: «لا يَقُولَنَّ أحَدُكم: اللَّهمَّ اغْفِر لي إن شِئْتَ، ارحَمني إِنْ شِئْتَ، لِيَعْزِمَ في الدعاء، فإنَّ الله صَانِعٌ ما شَاء (١)، لا مُكْرهَ له» .\nوفي أخرى له: «إذا دَعَا أحَدُكم فَلا يَقُلْ: اللَّهمَّ اغْفِر لِي إنْ شِئْتَ، ولكن لِيعزِمْ، وليعَظِّم الرَّغبَةَ، فَإِنَّ اللهَ لا يَتَعَاظَمُهُ شَيءٌ أعطاه» (٢) .\n_________\n(١) في الأصل: ما يشاء، وما أثبتناه في \" صحيح مسلم \" المطبوع.\n(٢) رواه البخاري ١١ / ١١٨ في الدعوات، باب ليعزم المسألة فإنه لا مكره له، وفي التوحيد، باب في المشيئة والإرادة، ومسلم رقم (٢٦٧٩) في الذكر والدعاء، باب العزم بالدعاء ولا يقل: إن شئت، والموطأ ١ / ٢١٣ في القرآن، باب ما جاء في الدعاء، والترمذي رقم (٣٤٩٢) في الدعوات، باب رقم (٧٩) وأبو داود رقم (١٤٨٣) في الصلاة، باب الدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه الأعرج، عن أبي هرير -﵁ - أخرجه مالك «الموطأ» (١٤٩) . والحميدي (٩٦٣) قال: حدثنا سفيان. وأحمد (٢/٢٤٣) قال: حدثنا سفيان. وفي (٢/٤٦٣) قال: حدثنا وكيع، عن سفيان. وفي (٢/٤٦٤) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٢/٤٨٦) قال: حدثنا إسحاق. قال: أخبرنا مالك. (ح) وقرأت على عبد الرحمن: مالك. وفي (٢/٥٠٠) قال: حدثنا محمد بن عبد الله بن الزبير. قال: حدثنا سفيان. وفي (٢/٥٣٠) قال: حدثنا علي. قال: أخبرنا ورقاء. والبخاري (٨/٩٢) قال: حدثنا عبد الله بن مسلمة، عن مالك. وأبو داود (١٤٨٣) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٣٨٥٤) قال: حدثنا أبو بكر: قال: حدثنا القعنبي، عن مالك. وابن ماجة (٣٨٥٤) قال: حدثنا أبو بكر. قال: حدثنا عبد الله بن إدريس، عن ابن عجلان. والترمذي (٣٤٩٧) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. والنسائي في عمل اليوم والليلة (٥٨٢) قال: أخبرنا محمد بن عبد الله بن يزيد. قال: حدثنا سفيان. وفي (٥٨٣) قال: أخبرنا محمد ابن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان.\nخمستهم (مالك، وسفيان بن عيينة، وسفيان الثوري، وورقاء بن عمر، وابن عجلان) عن أبي الزناد، عن الأعرج، فذكره.\n- ورواه عن همام، سمع أبا هريرة:\nأخرجه أحمد (٢/٣١٨) . والبخاري (٩/١٧١) قال: حدثنا يحيى. كلاهما (أحمد بن حنبل، ويحيى بن موسى) عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام، فذكره.\n- ورواه عن عبد الرحمن بن يعقوب، عن أبي هريرة:\nأخرجه أحمد (٢/٤٥٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري في «الأدب المفرد» (٦٠٧) قال: حدثنا محمد بن عبيد الله. قال: حدثنا عبد العزيز بن أبي حازم. ومسلم (٨/٦٤) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل، - يعنون ابن جعفر-.\nثلاثتهم (شعبة، وابن أبي حازم، وإسماعيل) عن العلاء، عن أبيه، فذكره.\n- ورواه عن عطاء بن ميناء، عن أبي هريرة، قال:\nأخرجه مسلم (٨/٦٤) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا أنس بن عياض. قال: حدثنا الحارث، وهو ابن عبد الرحمن بن أبي ذباب، عن عطاء بن ميناء، فذكره.","vol":"4","page":158},{"text":"٢١٢٧ - (د) ابن سعد بن أبي وقاص - ﵁ -: قال: سمعني أبي، وأنا أقول: اللَّهُمَّ إني أسألُكَ الجَنَّةَ، وَنَعِيمَها، وبَهْجَتَها، وكذا وكذا، وأعوذُ بكَ مِن النارِ وسَلاسِلِها وأغْلالِها، وكذا وكذا، فقال لي: يا بُنيّ، سَمِعْتُ رسولَ الله - ﷺ- يقول: «سَيَكُونُ قَومٌ يَعْتَدُونَ في الدُّعَاءِ، فَإِيَّاكَ أنْ تَكُونَ منهم، إِنَّك إن أُعطِيتَ الجَنَّةَ أُعْطِيتَها ومَا فيها من الخير، وإنْ ⦗١٦٠⦘ أُعِذْتَ من النَّارِ أُعِذْتَ منها، وما فيها من الشَّرِّ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وبهجتها): البهجة: الحسن والنضارة.\n(يعتدون): الاعتداء: مجاوزة الحد في الأمر، والمراد: الخروج في الدعاء عن الوضع الشرعي والسنة المأثورة.\n_________\n(١) رقم (١٤٨٠) في الصلاة، باب الدعاء، قال المنذري في \" مختصر سنن أبي داود \": وابن سعد لم يسم، فإن كان عمر فلا يحتج به. أقول: وقال عنه الحافظ في \" التقريب \": صدوق لكن مقته الناس لكونه كان أميرًا على الجيش الذين قتلوا الحسين بن علي ﵄، قتله المختار سنة خمس وستين أو بعدها، ووهم من ذكره في الصحابة، فقد جزم ابن معين بأنه ولد يوم مات عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٨٣) (١٥٨٤) قال: حدثنا أبو النضر. (ح) وحدثنا محمد بن جعفر.\nكلاهما (أبو النضر، وابن جعفر) قالا: حدثنا شعبة، عن زياد بن مخراق، قال: سمعت قيس بن عباية القيسي يحدث، عن مولى لسعد بن أبي وقاص، عن ابن لسعد، فذكره.\n* وأخرجه أحمد (١/١٧٢) (١٤٨٣) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا شعبة، عن زياد ابن مخراق، قال: سمعت أبا عباية، عن مولى لسعد، أن سعدا سمع ابنا له، فذكره.\n* وأخرجه أبو داود (١٤٨٠) قال: حدثنا مسدد، قال: حدثنا يحيي، عن شعبة، عن زياد بن مخراق، عن أبي نعامة، عن ابن لسعد، فذكره.\nقلت: قال زكي الدين المنذري في «مختصره»: وابن سعد لم يسم، فإن كان عمر فلا يحتج به.","vol":"4","page":159},{"text":"٢١٢٨ - (د) ابن مغفل - ﵁ -: «سَمِعَ ابنَهُ يقولُ: اللَّهُمَّ إني أسألُكَ القَصْرَ الأبَيْضَ عن يَمينِ الجَنَّةِ إذا دَخلتُهَا، فقال: أيْ بُنيَّ سَلِ اللهَ الجَنَّةَ، وتَعَوَّذْ بِهِ من النارِ، فَإِني سمعتُ رسولَ الله - ﷺ- يقول: سَيكونُ في هذه الأمَّة قَومٌ يَعْتَدُونَ في الطُّهورِ والدُّعَاءِ» .\nأخرجه أبو داود (١) .\n_________\n(١) رقم (٩٦) في الطهارة، باب الإسراف في الماء، وأخرجه أيضًا أحمد وابن ماجة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٨٦) قال: حدثنا يزيد بن هارون، قال: أخبرنا حماد بن سلمة. عن يزيد الرقاشي. وفي (٤/٨٧) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن سلمة. عن سعيد الجريري. وفي (٥/٥٥) قال: حدثنا عبد الصمد، وعفان، قالا: حدثنا حماد بن سلمة، عن الجريري. وعبد بن حميد (٥٠٠) قال: حدثني محمد بن الفضل. قال: حدثنا حماد بن سلمة، عن يزيد الرقاشي. وأبو داود (٩٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، قال: حدثنا سعيد الجريري. وابن ماجة (٣٨٦٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أنبأنا سعيد الجريري.\nكلاهما - يزيد الرقاشي،وسعيد الجريري - عن أبي نعامة، فذكره.","vol":"4","page":160},{"text":"٢١٢٩ - (خ م ت د) أبو موسى الأشعري - ﵁ -: قال: «كُنَّا مَعَ رسولِ الله - ﷺ- في سفرٍ، فَجَعَلَ النَّاسُ يَجْهَرُونَ بالتكبير، فقال رسولُ الله - ﷺ-: ⦗١٦١⦘ أَيُّها النَّاسُ، إِربَعوا على أَنفُسِكم، إنَّكْم لا تَدْعُونَ أصَمًَّا، ولا غَائِبًا، إنكم تَدْعُونَ سَمِيعًا بَصِيرًا، وهو مَعَكم، والذي تَدْعُونَهُ أَقْرَبُ إِلى أَحدكم من عُنُقِ راحلتِهِ، قال أبو موسى: وأَنَا خَلْفَهُ أقُولُ: لا حَولَ ولا قُوَّةَ إِلا بالله في نفسي، فقال: يا عَبدَ الله بْنَ قَيْسٍ، ألا أَدُلُّكَ على كَنْزٍ من كُنوزِ الجَنَّةِ؟ قُلْتُ: بَلى يا رسولَ الله، قال: لا حولَ ولا قُوَّةَ إِلا بالله» .\nهذه رواية البخاري، ومسلم، ولهما رواية أخرى تجيء عند ذكر «لا حول ولا قُوة إلا بالله» في آخر كتاب الدُّعاء.\nوفي رواية الترمذي قال: «كُنَّا مع رسولِ الله - ﷺ- في غَزَاةٍ، فَلما قَفَلْنَا أشْرَفنا على المدينة، فَكَبَّرَ النَّاسُ تَكبيرَة ورَفَعوا بها أصواتَهم، فقال رسولُ الله - ﷺ-: إنَّ رَبَّكُم ليس بِأصَمَّ، ولا غَائِبٍ، هو بينكم، وبينَ رؤوسِ رِحَالِكِمْ، ثم قال: يا عبدَ الله بن قَيسٍ، ألا أُعلِّمُكَ كَنزًا من كُنوزِ الجنة؟ لا حول ولا قوة إلا بالله» (١) .\nوفي رواية أبي داود نحو من رواية الترمذي، ومن رواية البخاري، ومسلم (٢) . ⦗١٦٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إربعوا): يقال: أربع على نفسك، أي: تثبت، وانتظر.\n(راحلته): الراحلة: البعير القوي على الأسفار، والأحمال، سواء فيه الذكر والأنثى.\n_________\n(١) قال الحافظ في \" الفتح \": وقد جاء في الحديث إذا قال العبد: لا حول ولا قوة إلا بالله قال الله: أسلم عبدي واستسلم، قال الحافظ: أخرجه الحاكم من حديث أبي هريرة بسند قوي.\n(٢) رواه البخاري ١١ / ١٥٩ في الدعوات، باب الدعاء إذا علا عقبة، وباب قول: لا حول ولا ⦗١٦٢⦘ قوة إلا بالله، وفي الجهاد، باب ما يكره من رفع الصوت في التكبير. وفي المغازي، باب غزوة خيبر، وفي القدر، باب لا حول ولا قوة إلا بالله، وفي التوحيد، باب قول الله تعالى: ﴿وكان الله سميعًا بصيرًا﴾، ومسلم رقم (٢٧٠٤) في الذكر والدعاء، باب استحباب خفض الصوت بالذكر، والترمذي رقم (٣٣٧١) و(٣٤٥٧) في الدعوات، باب رقم (٣) و(٥٩)، وأبو داود رقم (١٥٢٦) و(١٥٢٧) و(١٥٢٨) في الصلاة، باب الاستغفار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٣٩٤) قال: حدثنا وكيع، عن سفيان. وفي (٤/٤٠٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٤١٧) قال: حدثنا أبو معاوية. وعبد بن حميد (٥٤٢) قال: حدثنا حسين الجعفي، عن زائدة. والبخاري (٤/٦٩) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. وفي (٥/١٦٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. ومسلم (٨/٧٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن فضيل، وأبو معاوية. (ح) وحدثنا ابن نمير، وإسحاق ابن إبراهيم، وأبو سعيد الأشج، جميعا عن حفص بن غياث. وأبو داود (١٥٢٨) قال: حدثنا أبو صالح محبوب بن موسى، قال: أخبرنا أبو إسحاق الفزاري. وابن ماجة (٣٨٢٤) قال: حدثنا محمد الصباح، قال: أنبأنا جرير. والنسائي في عمل اليوم والليلة (٥٣٨) قال: أخبرنا عبدة بن عبد الله، عن سويد، عن زهير. وفي الكبرى «تحفة الأشراف» (٩٠١٧) عن أحمد بن حرب الموصلي، عن أبي معاوية. تسعتهم (سفيان، وشعبة، وأبو معاوية، وزائدة، وعبد الواحد بن زياد، وحفص بن غياث، وأبو إسحاق الفزاري، وجريري، وزهير بن معاوية) عن عاصم الأحول.\n٢ - وأخرجه أحمد (٤/٣٩٩) قال: حدثنا عفان. وأبو داود (١٥٢٦) قال: حدثنا موسى بن إسماعيل. كلاهما (عفان، وموسى) قالا: حدثنا حماد، عن ثابت البناني، وعلي بن زيد، وسعيد الجريري.\n٣ - وأخرجه أحمد (٤/٤١٨) قال: حدثنا يزيد، قال: أخبرنا الجريري.\n٤ - وأخرجه أحمد (٤/٤٠٢) قال: حدثنا عبد الوهاب بن عبد المجيد الثقفي أبو محمد. والبخاري (٨/١٥٥) قال: حدثني محمد بن مقاتل أبو الحسن، قال: أخبرنا عبد الله. ومسلم (٨/٧٤) قال: حدثنا إسحاق بن إبراهيم قال: أخبرنا الثقفي. والنسائي في الكبرى «تحفة الأشراف» (٩٠١٧) عن محمد ابن بشار، عن الثقفي (ح) وعن محمد بن حاتم بن نعيم، عن سويد بن نصر، عن ابن المبارك. كلاهما - عبد الوهاب بن عبد المجيد الثقفي، وعبد الله بن المبارك - عن خالد الحذاء.\n٥ - وأخرجه أحمد (٤/٤٠٠) قال: حدثنا يحيى. وفي (٤/٤٠٢) قال: حدثنا محمد بن جعفر. ومسلم (٨/٧٤) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا النضر بن شميل. ثلاثتهم (يحيى، ومحمد، والنضر) عن عثمان بن غياث.\n٦ - وأخرجه أحمد (٤/٤٠٧) قا: حدثنا يحيى. والبخاري (٨/١٠٨) قال: حدثنا محمد بن مقاتل أبو الحسن، قال: أخبرنا عبد الله. وفي «خلق أفعال العباد» (٥٩) قال: حدثني به أحمد بن إسحاق، قال: حدثنا الأنصاري. ومسلم (٨/٧٣ و٧٤) قال: حدثنا أبو كامل فضيل بن حسين، قال: حدثنا يزيد، يعني ابن زريع، (ح) وحدثناه محمد بن عبد الأعلى، قال: حدثنا المعتمر. وأبوداود (١٥٢٧) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. والنسائي في عمل اليوم والليلة (٥٣٧) قال: أخبرنا حميد ابن مسعدة، قال: حدثنا يزيد، وهو ابن زريع. وفي «تحفة الأشراف» (٩٠١٧) عن محمد بن عبد الأعلى، عن المعتمر. وفي الكبرى «تحفة الأشراف» (٩٠١٧) عن عمرو بن علي، وبشر بن هلال، لاهما عن يحيى بن سعيد. خمستهم (يحيى، وعبد الله بن المبارك، ومحمد بن عبد الله الأنصاري، ويزيد بن زريع، ومعتمر) عن سليمان التيمي.","vol":"4","page":160},{"text":"٢١٣٠ - (ت) معاذ بن جبل - ﵁ -: قال: سمع النبيُّ - ﷺ- رجلًا يَدْعُو يقول: «اللَّهمَّ إِني أَسأَلُكَ تَمَام النِّعمَةِ»، فقال: أَيُّ شَيءٍ تمامُ النِّعمةِ؟، قال: «دعوةٌ دعوتُ بها أرجو بها الخيرَ»، قال: فَإِنَّ تمام النِّعمَةِ: دُخُولَ الجنة، والفوزَ من النارِ، وسَمِعَ رجلًا يقول: يا ذا الجَلالِ والإكرَامِ، فقال: قد استُجيِبَ لَكَ فَسَلْ، وسَمِعَ النبيُّ - ﷺ- رَجلًا وهو يقول: «اللَّهُمَّ إني أسألُكَ الصَّبْرَ»، قال: «سَألتَ الله البَلاء، فَسَلهُ العَافيةَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٢٤) في الدعوات، باب رقم (٩٩)، وفي سنده أبو الورد بن ثمامة بن حزن القشيري البصري، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل: أخرجه أحمد (٥/٢٣١) قال: حدثنا عبد الرزاق، قال: ثنا سفيان (ح) ويزيد بن هارون. وفي (٥/٢٣٥) قال: حدثنا إسماعيل بن إبراهيم. والبخاري في «الأدب المفرد» (٧٢٥) قال: حدثنا قبيصة. قال: حدثنا سفيان. والترمذي (٣٥٢٧) قال: حدثنا محمود بن غيلان. قال: حدثنا وكيع. قال: حدثنا سفيان (ح) وحدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم.\nثلاثتهم (سفيان، ويزيد بن هارون، وإسماعيل بن إبراهيم) عن سعيد الجريري، عن أبي الورد بن ثمامة، عن اللجلاج، فذكره.","vol":"4","page":162},{"text":"٢١٣١ - (د) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ ⦗١٦٣⦘ يَستَحِبُّ الْجوَامِعَ من الدُّعَاءِ، ويَدَعُ مَا سِوى ذلك» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجوامع): الأشياء التي تجمع الأشياء (٢)، جمع جامعة، أي: خصلة جامعة، وألفاظ [جامعة] لمقاصد الحاجة، أو جامعة للثناء على الله تعالى والسؤال.\n_________\n(١) رقم (١٤٨٢) في الصلاة، باب الدعاء، وإسناده حسن، وجود إسناده النووي في \" الأذكار \"، وقال الحافظ السخاوي: هذا حديث حسن أخرجه أحمد وأبو داود.\n(٢) في المطبوع: تجمع الأغراض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/١٤٨) (١٨٨) قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (١٤٨٢) قال: حدثنا هارون بن عبد الله. قال: حدثنا يزيد بن هارون.\nكلاهما: (عبد الرحمن بن مهدي، ويزيد بن هارون) عن الأسود بن شيبان، عن أبي نوفل، فذكره.","vol":"4","page":162},{"text":"٢١٣٢ - (د) عبد الله بن مسعود - ﵁ -: «أَنَّ رسولَ اللهﷺ- كانَ يُعْجِبُهُ أَنْ يَدْعُوَ ثَلاثًا ويستَغفِرَ ثَلاثًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٣٤) في الصلاة، باب الاستغفار، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٣٩٤) (٣٧٤٤) قال: حدثنا يحيى بن آدم. (ح) وأبو أحمد. وفي (١/٣٩٧) (٣٧٦٩) قال: حدثنا أبو سعيد. وأبو داود (١٥٢٤) قال: حدثنا أحمد بن علي بن سويد السدوسي، قال: حدثنا أبو داود. والنسائي في «عمل اليوم والليلة» (٤٥٧) قال: أخبرنا محمد بن عبد الله، قال: حدثنا يحيى بن آدم.\nأربعتهم (يحيى بن آدم، وأبو أحمد، وأبو سعيد، وأبو داود) عن إسرائيل، عن أبي إسحاق، عن عمرو ابن ميمون، فذكره.\nأخرجه أحمد (١/٣٩٧) (٣٧٧٠) قال: ثنا أبو سعيد، قال: ثنا إسرائيل، قال: ثنا أبوإسحاق عن عبد الرحمن بن يزيد، فذكره.","vol":"4","page":163},{"text":"<span data-type=\"title\" id=toc-452>الفصل الرابع: في أحاديث متفرقة</span>\n٢١٣٣ - (خ م ط ت د) أبو هريرة - ﵁ -: أنَّ رسولَ الله -ﷺ- قال: «يُستَجَابُ لأحَدِكم مَا لم يَعجَلْ، يقولُ: دَعوتُ رَبي، فلم يَستَجِبْ لي» . أخرجه الجماعة إلا النسائي.\nوفي أخرى لمسلم قال: «لا يَزَالُ يُسْتَجابُ لِلْعَبْدِ مَا لَمْ يَدْعُ بإثم أو ⦗١٦٤⦘ قَطِيعَةِ رَحِمٍ ما لم يستعجلْ، قيل: يا رَسول الله، ما الاستعجال؟ قال: يقول: قد دعوتُ، وقد دَعَوتُ (١) فلم أرَ يستجيب لي، فَيَسْتَحْسِرُ عند ذلك، ويَدَعُ الدعاءَ» .\nوفي رواية الترمذي قال: «ما من رجل يَدْعُو اللهَ بِدُعَاءٍ إِلا استُجِيبَ لَه، فإمَّا أنْ يُعَجَّلَ له في الدنيا، وإمَّا أنْ يُدَّخَرَ له في الآخرة، وإمَّا أنْ يُكَفَّرَ عنه من ذُنُوبِهِ، بِقَدْرِ مَا دَعَا، ما لَمْ يَدْعُ بِإِثمٍ، أو قَطيعةِ رَحِّمٍ، أو يَسْتَعْجِلْ، قالوا: يا رسولَ الله، وكيف يَسْتَعجِلُ؟ قال: يقول: دَعَوتُ رَبي فما استَجَابَ لي» .\nوفي أخرى له قال: قال رسولُ الله - ﷺ-: «مَا مِنْ عَبدٍ يَرفَعُ يَدَيْهِ حتى يَبدُوَ إِبطُهُ يَسألُ اللهَ مَسأَلَة، إلا آتَاهُ اللهُ إيَّاهَا مَا لَمْ يَعْجَلْ، قالوا: يا رسولَ الله، وكيفَ عَجَلَتُهُ؟ قال: يقول: قد سَألتُ وسأَلتُ فلم أُعْطَ شَيئًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قطيعة رحم): القطيعة الهجر والصد والرحم الأقارب والأهلون، والمراد: أن لا يصل أهله ويبرهم ويحسن إليهم. ⦗١٦٥⦘\n(فيستحسر): الاستحسار: الاستنكاف عن السؤال، وأصله من حسر الطرف. إذا كَلّ وضعف نظره. يعني: أن الداعي إذا تأخرت إجابته تضجر ومل، فترك الدعاء واستنكف.\n_________\n(١) في الأصل: فدعوت، والتصحيح من \" صحيح مسلم \".\n(٢) رواه البخاري ١١ / ١١٩ في الدعوات، باب يستجاب للعبد ما لم يعجل، ومسلم رقم (٢٧٣٥) في الذكر والدعاء، باب استحباب حمد الله تعالى بعد الأكل والشرب، والموطأ ١/٢١٣ في القرآن، باب ما جاء في الدعاء، والترمذي رقم (٣٦٠٢) و(٣٦٠٣) في الدعوات، باب رقم (١٤٥)، وأبو داود رقم (١٤٨٤) في الصلاة، باب الدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (١٤٩) . وأحمد (٢/٣٩٦) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس. وفي (٢/٤٨٧) قال: قرأت على عبد الرحمن. مالك. (ح) وحدثنا إسحاق. قال: أخبرنا مالك. والبخاري (٨/٩٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي «الأدب المفرد» (٦٥٤) قال: حدثنا أبو اليمان. قال: حدثنا شعيب. ومسلم (٨/٨٧) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثني عبد الملك بن شعيب بن ليث. قال: حدثني أبي، عن جدي، قال: حدثني عقيل بن خالد. وأبو داود (١٤٨٤) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٣٨٥٣) قال: حدثنا علي بن محمد. قال: حدثنا إسحاق بن سليمان، عن مالك بن أنس. والترمذي (٣٣٨٧) قال: حدثنا الأنصاري قال: حدثنا معن. قال: حدثنا مالك.\nأربعتهم: - مالك، وأبو أويس، وشعيب، وعقيل - عن ابن شهاب الزهري، عن أبي عبيد، فذكره.","vol":"4","page":163},{"text":"٢١٣٤ - (د) جابر بن عبد الله - ﵄ -: قال: قال رسولُ الله - ﷺ-: «لا تَدْعوا على أنفسكم، ولا تَدعوا على أولادكم، ولا تَدْعوا على خَدَمِكم، ولا تَدُعوا على أموالكم، لا تُوافِقُوا من الله ﷿ ساعةَ نَيْلٍ، فيها عطاءٌ، فَيَسْتَجيبَ لكم» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نيل): النيل والنوال: العطاء.\n_________\n(١) رقم (١٥٣٢) في الصلاة، باب النهي أن يدعو الإنسان على أهله وماله، وإسناده صحيح، وهو قطعة من حديث جابر الطويل وقصة أبي اليسر عند مسلم رقم (٣٠٠٦) بلفظ \" لا تدعوا على أنفسكم، ولا تدعوا على أولادكم، ولا تدعوا على أموالكم، لا توافقوا من الله ساعة يسأل فيها عطاء فيستجيب لكم \"، ورواه أيضًا ابن حبان في \" صحيحه \" رقم (٢٤١١) موارد الظمآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح، وأصله في مسلم: أخرجه أبو داود (١٥٣٢) قال: حدثنا هشام بن عمار، ويحيى ابن الفضل وسليمان بن عبد الرحمن. قالوا: ثنا إسماعيل بن حاتم، ثنا يعقوب بن مجاهد أبو حرزة، عن عبادة بن الوليد بن عبادة بن الصامت، عن جابر، فذكره.\nقال أبو داود: هذا حديث متصل الإسناد، فإن عبادة بن الوليد بن عبادة لقي جابرا.","vol":"4","page":165},{"text":"٢١٣٥ - (ت) أنس بن مالك - ﵁ -: قال: قال رسولُ الله -ﷺ-: «لِيَسْألْ أَحَدكمْ رَبَّهُ حَاجَتَهُ كُلَّهَا، حتى يسأَلَ شِسْعَ نَعلِهِ، إذَا انْقَطَعَ» . ⦗١٦٦⦘\nزاد في رواية عن ثابت البُنَاني مرسلًا: «حتى يسأَلَه المِلْحَ، وحتى يسأله شِسْعَهُ إذا انْقَطَعَ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شسع نعله): شسع النعل: سير من سيورها التي تكون على وجهها يدخل بين الأصابع.\n_________\n(١) رقم (٣٦٠٧) و(٣٦٠٨) في الدعوات، باب رقم (١٤٩)، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الصواب إرساله: أخرجه الترمذي (٣٦٨٢ / التحفة) قال: ثنا أبو داود سليمان بن الأشعث السجزي، حدثنا قطن البصري، أخبرنا جعفر بن سليمان عن ثابت عن أنس، فذكره.\nقال أبو عيسى الترمذي: وروى غير واحد هذا الحديث عن جعفر بن سليمان عن ثابت البناني عن النبي، ولم يذكروا فيه عن أنس.\nوأخرجه أيضا (٣٦٨٣ / التحفة) قال: ثنا صالح بن عبد الله أخبرنا جعفر بن سليمان عن ثابت البناني: أن النبي.... فذكره.\nثم عقب قائلا: وهذا أصح من حديث قطن عن جعفر بن سليمان.","vol":"4","page":165},{"text":"٢١٣٦ - (ت) أبو هريرة - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «مَنْ لَمْ يَسْألِ اللهَ يَغضَبْ عليه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٧٠) في الدعوات، باب رقم (٣)، وأخرجه أيضًا أحمد في \" المسند \"، والبخاري في \" الأدب المفرد \"، وابن ماجة، والحاكم، والبزار، كلهم من حديث أبي صالح الخوزي عن أبي هريرة، وأبو صالح الخوزي مختلف فيه، ضعفه ابن معين، وقواه أبو زرعة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٢) قال: حدثنا مروان الفزاري. وفي (٢/٤٤٣ و٤٧٧) قال: حدثنا وكيع. والبخاري في «الأدب المفرد» (٦٥٨) قال: حدثنا عبد الله بن محمد. قا: حدثنا مروان بن معاوية. (ح) وحدثنا محمد بن عبيد الله. قال: حدثنا حاتم بن إسماعيل. وابن ماجة (٣٨٢٧) قال: حدثنا أبو بكر بن أبي شيبة. وعلي بن محمد. قالا: حدثنا وكيع. والترمذي (٣٣٧٣) قال: حدثنا قتيبة. قال: حدثنا حاتم بن إسماعيل. (ح) وحدثنا إسحاق بن منصور. قال: حدثنا أبو عاصم.\nأربعتهم (مروان بن معاوية الفزاري، ووكيع، وحاتم، وأبو عاصم) عن أبي المليح، عن أبي صالح الخوزي، فذكره.\n* في رواية مروان الفزاري: «حدثنا أبو المليح صبيح» .وفي رواية وكيع: «حدثنا أبو المليح المدني» وفي رواية حاتم بن إسماعيل: «عن أبي المليح» ولم ينسبه. وفي رواية أبي عاصم: «عن حميد أبي المليح» ..\nقلت: الراوي عن أبي هريرة، مختلف فيه.","vol":"4","page":166},{"text":"٢١٣٧ - (ت) أبو مسعود البدري - ﵁ -: قال: قال رَسُولُ الله - ﷺ-: «سَلُوا اللهَ من فَضْلِهِ، فإن الله يُحِبُّ أَن يُسأَلَ، وَأَفْضَلُ العِبَادَةِ انْتِظَارُ الفَرجِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٦٦) في الدعوات، باب رقم (١٢٦)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n المرسل أشبه: أخرجه الترمذي (٣٥٧١) قال: ثنا بشر بن معاذ العقدي الضبي البصري، حدثنا حماد بن واقد عن إسرائيل عن أبي إسحاق عن أبي الأحوص، عن ابن مسعود، فذكره.\n* قال الترمذي: هكذا روى حماد بن واقد هذا الحديث، وقد خولف في روايته. وحماد بن واقد هذا هو الصفار، ليس بالحافظ، وهو عندنا شيخ بصري. وروى أبو نعيم هذا الحديث عن إسرائيل، عن حكيم بن جبير، عن رجل، عن النبي -ﷺ-. مرسل، وحديث أبي نعيم أشبه أن يكون أصح.\nقلت: وقد وهم المؤلف - ﵀ - في عزو الحديث من مسند أبي مسعود البدري عقبة بن عامر، إنما هو ابن مسعود - ﵁ -.","vol":"4","page":166},{"text":"٢١٣٨ - (د) جابر بن عبد الله - ﵄ -: أنَّ امرَأة قالت لرسولِ الله - ﷺ-: «صَلِّ عَليَّ، وعلى زَوجي، فقال: صَلَّى اللهُ عليكِ، وعلى ⦗١٦٧⦘ زَوجِك» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٣٣) في الصلاة، باب الصلاة على غير النبي ﷺ، وأخرجه أيضًا إسماعيل ابن إسحاق القاضي في فضل الصلاة على النبي ﷺ رقم (٧٧) طبع المكتب الإسلامي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح، وله شاهد في الصحيح: أخرجه أبو داود (١٥٣٣) قال: ثنا محمد بن عيسى، ثنا أبو عوانة، عن الأسود بن قيس، عن نبيح، عن جابر، فذكره.","vol":"4","page":166},{"text":"٢١٣٩ - (م د) أبو الدرداء - ﵁ -: أَنَّهُ سَمِعَ رسولَ الله -ﷺ- يقول: «مَا من عبدٍ مسلمٍ يَدعُو لأخِيهِ بِظَهرِ الغَيبِ إلا قَال المَلَكُ: وَلَكَ بِمثْلٍ» . هذه رواية مسلم.\nوفي رواية أبي داود قال: «إِذَا دَعَا الرجُلُ لأخيهِ بِظَهرِ الغَيبِ قالت الملائكةُ: آمين، ولك بِمثْلٍ» .\nوفي أخرى لمسلم: قال صَفوانُ بن عبد الله بن صفوان: «قَدِمْتُ الشامَ، فَأتَيتُ أبا الدرداءِ في منزله، فلم أجِدْهُ، ووَجدتُ أمَّ الدَّردَاءِ، فقالت: أتُرِيدُ الحَجَّ العَامَ؟ فقلتُ: نعم، قالت: فَادْعُ لنا بِخَيرٍ، فَإنَّ النبيَّ - ﷺ- كان يقول: دَعوَةُ المَرءِ المسلمِ لأخِيهِ بِظَهرِ الغَيْبِ مُستَجَابَةٌ، عِندَ رَأْسِهِ مَلَكٌ مُوكَّلٌ، كُلَّمَا دَعَا لأخِيهِ بخيرٍ قال المَلَكُ المُوَكَّلُ بِهِ: [آمين] وَلَكَ بِمثْلِ.\nقال: فَخَرَجتُ إلى السوقِ فَلَقِيتُ أبا الدَّرْدَاءِ، فقال لي مِثْلَ ذلك، يَرويه عن النبيِّ - ﷺ-» . ⦗١٦٨⦘\nقال الحميديُّ: إنَّ خَلَفًا الوَاسِطِيَّ جَعَلَ هذه الروايةَ في مُسنَدِ أُمِّ الدَّردَاءِ، وقال: قال البَرْقَانِيُّ: هذه أُمُّ الدَّرداء: هي الصُّغرى التي رَوَت هذا الحديث، وليس لها صُحبَةٌ، ولا سَمَاعٌ من النبيِّ - ﷺ-، وإنما هو من مسند أبي الدرداء، وأمَّا أمُّ الدرداء الكبرى، فلها صحبة، وليس لها في كِتَابَي البخاري، ومسلم حديث.\nقال الحميديُّ: وقد أخرج مسلم مُتَّصلًا بهذه الرواية التي ذكرناها إملاء (١) عن أم الدرداء عن أبي الدرداء، ليدل بذلك على أن هذه الرواية أيضًا عنها عنه عن النبيِّ - ﷺ-، والله أعلم (٢) .\n_________\n(١) وفي نسخة: أولًا.\n(٢) أخرجه مسلم رقم (٢٧٣٢) و(٢٧٣٣) في الذكر والدعاء، باب فضل الدعاء للمسلمين بظهر الغيب، وأبو داود رقم (١٥٣٤) في الصلاة، باب الدعاء بظهر الغيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٨٦) قال: حدثني أحمد بن عمر بن حفص الوكيعي، قال: حدثنا محمد بن فضيل، قال: حدثنا أبي، عن طلحة بن عبيد الله بن كريز، عن أم الدرداء، فذكرته.\n* وأخرجه مسلم (٨/٨٦) قال: حدثنا إسحاق بن إبراهيم. وأبو داود (١٥٣٤) قال: حدثنا رجاء بن المرجي.\nكلاهما - إسحاق، ورجاء - عن النضر بن شميل، قال: حدثنا موسى بن سروان المعلم (وفي رواية رجاء: موسى بن ثروان)، قال: حدثني طلحة بن عبيد الله بن كريز. قال: حدثتني أم الدرداء، قالت: حدثني سيدي، نحوه.\nأخرجه أحمد (٥/١٩٥) قال: حدثنا ابن نمير، قال: حدثنا عبد الملك، عن عطاء. وفي (٥/١٩٦) و(٦/٤٥٢) قال: حدثنا يزيد بن هارون ويعلى، قالا: حدثنا عبد الملك، عن أبي الزبير. وعبد بن حميد (٢٠١) قال: حدثنا يعلى بن عبيد، قال: حدثنا عبد الملك بن أبي سليمان، عن أبي الزبير. والبخاري في «الأدب المفرد» (٦٢٥) قال: حدثنا محمد بن سلام. قال: حدثنا يحيى بن أبي غنية. قال: أخبرنا عبد الملك بن أبي سليمان، عن أبي الزبير. ومسلم (٨/٨٦ و٨٧) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس، قال: حدثنا عبد الملك بن أبي سليمان، عن أبي الزبير. (ح) وحدثناه أبو بكر ابن أبي شيبة، قال: حدثنا يزيد بن هارون، عن عبد الملك بن أبي سليمان، بهذا الإسناد، مثله. وابن ماجة (٢٨٩٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون، عن عبد الملك بن أبي سليمان، عن أبي الزبير.\nكلاهما (عطاء، وأبو الزبير) عن صفوان بن عبد الله، فذكره.","vol":"4","page":167},{"text":"٢١٤٠ - (ت) عائشة - ﵂ -: قالت: قال رسولُ الله - ﷺ-: «مَنْ دَعَا على مَنْ ظَلَمَهُ فقد انتصرَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٤٧) في الدعوات، باب رقم (١١٥)، وفي سنده أبو حمزة ميمون الأعور، وهو ضعيف، كما قال الحافظ في \" التقريب \"، ولذلك قال الترمذي، هذا حديث غريب، قال المناوي في \" فيض القدير \": وقال الترمذي في \" العلل \": سئل عنه البخاري فقال: لا أعلم أحدًا رواه غير أبي الأحوص (يعني سلام بن سليم) لكن هو من حديث أبي حمزة، وضعف أبا حمزة جدًا، وأورده العجلوني في \" كشف الخفاء \" وزاد نسبته إلى أبي يعلى، وقال: وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف جدا: أخرجه الترمذي (٣٥٥٢) قال: ثنا هناد، حدثنا أبو الأحوص عن أبي حمزة عن إبراهيم عن الأسود عن عائشة، فذكره.\nقال أبو عيسى: هذا حديث غريب لا نعرفه إلا من حديث أبي حمزة. وقد تكلم بعض أهل العلم فيه، وهو الأعور.\n* حدثنا قتيبة. حدثنا حميد بن عبد الرحمن الرؤاسي عن أبي الأحوص عن أبي حمزة بهذا الإسناد - نحوه.\nوقال في العلل: سئل البخاري عنه؟ فقال: لا أعلم أحدا رواه غير أبي الأحوص، لكن هو من حديث أبي حمزة، وضعف أبا حمزة جدا.","vol":"4","page":168},{"text":"<span data-type=\"title\" id=toc-453>الباب الثاني: في أقسام الدعاء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-454>القسم الأول: في الأدعية المؤقتة والمضافة إلى أسبابها</span>، وفيه عشرون فصلًا\n<span data-type=\"title\" id=toc-455>الفصل الأول: في ذكر اسم الله الأعظم وأسمائه الحسنى</span>\n٢١٤١ - (ت د) بريدة - ﵁ -: أَنَّ رسولَ الله - ﷺ-: «سَمِعَ رَجُلًا يقول: اللَّهمَّ إِني أسألُكَ بأني أَشْهَدُ أنَّكَ أنْتَ اللهُ، لا إلهَ إلا أنتَ، الأحَدُ الصَّمَدُ، الذي لم يَلِدْ ولم يُولَدْ، ولم يكن له كُفُوًا أحَدٌ، فقال: والذي نفسي بيده، لقد سأل اللهَ باسمه الأَعظَمِ، الذي إِذا دُعِيَ به أجابَ، وإِذَا سُئِلَ بِهِ أعْطَى» . هذه رواية الترمذي.\nوفي رواية أبي داود: «بَاسْمِهِ الذي إذا سُئِلَ به أعطى، وإذا دُعيَ به أَجابَ» (١) . ⦗١٧٠⦘\nوذكر رزين رواية قال: «دَخَلْتُ مَعَ رسولِ الله -ﷺ- المسجدَ عِشَاء، فإذا رجلٌ يقرأٌ ويَرْفَعُ صَوتَهُ، فَقُلْتُ: يا رسولَ الله، أَتَقُولُ: هَذَا مُرَاءٍ؟ [قال]: بل مُؤمِنٌ مُنيبٌ، قال: وأبو موسى الأشعري يَقرَأُ، ويَرفَعُ صَوتَهُ، فَجَعَلَ رَسُولُ الله - ﷺ- يَتَسَمَّعُ لِقِرَاءتِهِ، ثم جَلَسَ أبو موسى يَدْعُو، فقال: اللَّهُمَّ إني أُشْهِدُكَ أَنَّكَ أنْتَ اللهُ، لا إِلَهَ إِلا أَنْتَ، أَحَدًا صَمَدًا، لم يَلد ولم يُولَدْ، ولم يكن له كُفُوًا أحَدٌ، فقال رسولُ الله - ﷺ-: لقد سَألَ اللهَ بِاسْمِهِ الذي إِذَا سُئِلَ بِهِ أَعطَى، وإذا دُعِيَ بِهِ أجَابَ، قلتُ: يا رسولَ الله، أُخْبِرُهُ بِمَا سَمِعتُ منك؟ قال: نعم، فَأخْبَرْتُهُ بِقولِ رسولِ الله - ﷺ- فقال لي: أَنت اليومَ لي أخ صَدِيقٌ، حَدَّثتني بحديث رسولِ الله - ﷺ-» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُنيب): أناب الرجل: إذا رجع إلى الله تعالى تائبًا.\n_________\n(١) رواه الترمذي رقم (٣٤٧١) في الدعوات، باب رقم (٦٥)، وأبو داود رقم (١٤٩٣) في الصلاة، ⦗١٧٠⦘ باب الدعاء، وإسناده صحيح، وحسنه الترمذي، وقال المنذري في \" الترغيب والترهيب \" ٢ / ٢٧٤ في الطبعة المنيرية: قال شيخنا الحافظ أبو الحسن المقدسي: وإسناده لا مطعن فيه، ولم يرد في هذا الباب حديث أجود إسنادًا منه، والحديث رواه أيضًا أحمد في \" المسند \"، وابن ماجة، وابن حبان في صحيحه، والحاكم وغيرهم.\n(٢) وأورد رواية رزين هذه من حديث بريدة ﵁ الخطيب التبريزي في \" مشكاة المصابيح \" رقم (٢٢٩٣)، طبع المكتب الإسلامي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٤٩) قال: حدثنا عثمان بن عمر. وفي (٥/٣٥٠) قال: حدثنا يحيى بن سعيد. وفي (٥/٣٦٠) قال: حدثنا وكيع. وأبو داود (١٤٩٣) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (١٤٩٤) قال: حدثنا عبد الرحمن بن خالد الرقي، قال: حدثنا زيد بن الحباب. وابن ماجة (٣٨٥٧) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٣٤٧٥) قال: حدثنا جعفر ابن محمد بن عمران الثعلبي الكوفي، قال: حدثنا زيد بن حباب. والنسائي في الكبرى «تحفة الأشراف» (١٩٩٨) عن عبد الرحمن بن خالد، عن زيد بن حباب «وزاد في آخره» أي زيد بن الحباب: فحدثته زهير ابن معاوية، فقال: حدثنا سفيان بهذا الحديث عن مالك بن مغول. قال: «أي زهير» وسمعت أبا إسحاق يحدث به عن مالك بن مغول. وأخرجه النسائي في الكبرى أيضا عن عمرو بن علي، عن يحيى.\nستتهم (عثمان، ويحيى، ووكيع، وزيد، وسفيان، وأبو إسحاق) عن مالك بن مغول، عن ابن بريدة، فذكره.","vol":"4","page":169},{"text":"٢١٤٢ - (د س) محجن بن الأدرع (١) الثقفي - ﵁ -: قال: «دَخَلَ رسولُ الله - ﷺ- المسجدَ، فإِذا هو برجُلٍ قَد قَضَى صَلاتَهُ، وهو ⦗١٧١⦘ يَتَشَهَّدُ، ويقولُ: اللهُمَّ إِني أَسأَلُكَ بِاسمِكَ الأحَدِ الصَّمَدِ، الذي لم يَلِدْ ولم يُولَدْ، ولم يَكُنْ له كُفُوًا أَحَدٌ: أن تَغْفِرَ لي ذُنُوبي، إِنَّكَ أَنتَ الغَفُورُ الرحيمُ، قال: فقال: قَد غُفِرَ له، قد غُفرِ له، قَد غُفِر له» .\nأخرجه أبو داود، والنسائي (٢) .\n_________\n(١) في الأصل: محجن بن الأقرع، وهو تصحيف، والتصحيح: من السنن ومسند أحمد وكتب الرجال.\n(٢) رواه أبو داود رقم (٩٨٥) في الصلاة، باب ما يقول بعد التشهد، والنسائي ٣ / ٥٢ في السهو، باب الدعاء بعد الذكر، ورواه أيضًا أحمد في \" المسند \" ٤ / ٣٣٨، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/٣٣٨) قال: حدثنا عبد الصمد. وأبو داود (٩٨٥) قال: حدثنا عبد الله ابن عمرو أبو معمر. والنسائي (٣/٥٢) وفي الكبرى (١١٣٣) قال: أخبرنا عمرو بن يزيد أبو بريد البصري، عن عبد الصمد بن عبد الوارث. وابن خزيمة (٧٢٤) قال: حدثنا عبد الوارث بن عبد الصمد، قال: حدثني أبي.\nكلاهما (عبد الصمد، وأبو معمر) عن عبد الوارث بن سعيد، قال: حدثنا حسين المعلم، عن عبد الله ابن بريدة، عن حنظلة بن علي، فذكره.","vol":"4","page":170},{"text":"٢١٤٣ - (ت د س) أنس بن مالك - ﵁ -: «أَنَّهُ كانَ مَعَ رَسولِ الله - ﷺ- جَالِسًا، ورجُلٌ يُصَلِّي، ثُمَّ دَعَا الرَّجُلُ فقال: اللَّهمَّ إني أَسأَلُكَ بِأنَّ لَكَ الحمدَ، لا إِلهَ إِلا أنْتَ، المَنَّانُ، بَديعُ السَّمَواتِ والأرضِ، ذو الجَلالِ والإِكْرَامِ، يا حَيُّ يا قَيُّومُ، فقال رسولُ الله -ﷺ- لأصحَابِهِ: أتَدرونَ بمَ دَعَا؟ قالوا: اللهُ ورسولُهُ أعلم، قال: والذي نفسي بيده، لَقَدْ دَعا الله باسمه الأعظم، الذي إِذَا دُعِيَ به أَجَابَ، وإِذَا سُئِلَ بِهِ أعْطَى» . أخرجه أبو داود، والترمذي، والنسائي.\nوهذا لَفْظُ الترمذي، قال: «دَخَلَ النبيُّ - ﷺ- المسْجِدَ، ورَجُلٌ قَد صَلَّى، وهُو يَدعُو، ويقولُ في دُعائِهِ: اللَّهمَّ إني أسألك، لا إِلهَ إلا أنْتَ، المنَّانُ، بَديعُ السَّمواتِ والأرضِ، ذُو الجَلالِ والإكرامِ، فقال ⦗١٧٢⦘ النبيُّ - ﷺ-: أَتَدْرونَ بِمَ دَعا؟ دعا الله باسْمِهِ الأعظم ... الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المنان): فعال من المنة، وهو المبالغ فيها.\n(بديع): البديع: المبدع، وهو الخالق المخترع لا عن مثال سابق.\n(قيوم): القيوم: القائم الدائم، ووزنه فيعول من القيام، وهو من أبنية المبالغة.\n_________\n(١) رواه الترمذي رقم (٣٥٣٨) في الدعوات، باب رقم (١٠٩)، وأبو داود رقم (١٤٩٥) في الصلاة، باب الدعاء، والنسائي ٣ / ٥٢ في السهو، باب الدعاء بعد الذكر، وإسناده صحيح، وذكره الحافظ المنذري في \" الترغيب والترهيب \" ٢ / ٢٧٤ الطبعة المنيرية من رواية أحمد بلفظه، ورواه أيضًا ابن ماجة، وابن حبان في صحيحه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: رواه عن أنس، أنس بن سيرين:\nأخرجه أحمد (٣/١٢٠)، وابن ماجة (٣٨٥٨) قال: ثنا علي بن محمد. قالا: ثنا وكيع، قال: ثنا أبو خزيمة، عن أنس بن سيرين، فذكره.\n- ورواه عن أنس، عاصم وثابت:\nأخرجه الترمذي (٣٥٤٤) قال: حدثنا محمد بن عبد الله بن أبي الثلج. قالا: ثنا يونس بن محمد، قال: ثنا سعد بن زربي، عن عاصم الأحول، وثابت، فذكراه.","vol":"4","page":171},{"text":"٢١٤٤ - (ت د) أسماء بنت يزيد (١) - ﵂ -: أَنَّ رسولَ الله -ﷺ- قال: «اسْمُ اللهِ الأعظَمُ في هَاتَينِ الآيَتَينِ»: ﴿وإِلهُكُم إِلَهٌ وَاحِدٌ لا إِله إِلا هُوَ الرَّحْمَنُ الرَّحيمُ﴾ [البقرة ١٦٣] وفَاتِحَةُ سُورَةِ آلِ عِمْرَانَ: ﴿آلم. الله لا إلهَ إِلا هُوَ الحَيُّ القَيُّومُ﴾ [آل عمران: ١، ٢] . أخرجه أبو داود، والترمذي (٢) .\n_________\n(١) في الأصل: أسماء بنت بريدة، والتصحيح من أبي داود والترمذي وكتب الرجال.\n(٢) رواه أبو داود رقم (١٤٩٦) في الصلاة، باب الدعاء، والترمذي رقم (٣٤٧٢) في الدعوات، باب رقم (٦٥)، وفي سنده عبيد الله بن أبي زياد القداح المكي أبو الحصين، وهو ليس بالقوي، كما قال الحافظ في \" التقريب \"، وفيه أيضًا شهر بن حوشب، وهو صدوق كثير الإرسال والأوهام، ولكن للحديث شواهد بمعناه يرتقي بها إلى درجة الحسن، ولذلك حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ليس إسناده بالقوي: أخرجه أحمد (٦/٤٦١) قال: حدثنا محمد بن بكر. وعبد بن حميد (١٥٧٨) قال: حدثنا أبو عاصم. والدارمي (٣٣٩٢) قال: حدثنا أبو عاصم. وأبو داود (١٤٩٦) قال: حدثنا مسدد. قال: حدثنا عيسى بن يونس. وابن ماجة (٣٨٥٥) قال: حدثنا أبو بكر. قال: حدثنا عيسى بن يونس. والترمذي (٣٤٧٨) قال: حدثنا علي بن خشرم. قال: حدثنا عيسى بن يونس.\nثلاثتهم (محمد بن بكر، وأبو عاصم النبيل، وعيسى بن يونس) عن عبيد الله بن أبي زياد عن شهر بن حوشب، فذكره.\nقلت: عبيد الله بن أبي زياد، ضعفوه، كذا شيخه «شهر» .","vol":"4","page":172},{"text":"٢١٤٥ - (خ م ت) أبو هريرة - ﵁ -: قال: قال رسولُ الله -ﷺ-: «إِنَّ للهِ تِسْعَة، وِتِسعِينَ اسمًا، مَن حَفِظَها دَخَلَ الجَنَّةَ، واللهُ وِتْرٌ يُحِبُّ الوِتْرَ» . وفي رواية: «مَن أَحصَاهَا» .\nوفي أخرى: «للهِ تِسعَةٌ وَتِسْعُونَ اسْمًا، مِائة إِلا واحِدًا، لا يَحفَظُهَا أَحَدٌ إِلا دَخَلَ الجَنَّةَ، وهو وِتْرٌ يُحِبُّ الوِتْرَ» .\nقال البخاري: «أحصَاهَا: حَفِظَها»، وفي روايةٍ لمسلم نحوه، وليس فيه ذِكرُ الْوتْرِ، هذه روايةُ البخاري، ومسلم (١) .\nوفي رواية الترمذي قال: قال رسولُ الله - ﷺ-: «إِنَّ للهِ تِسْعَة وِتِسعِينَ اسمًا، مَن أحْصَاهَا دَخَلَ الجَنَّةَ، هُوَ اللهُ الَّذي لا إِلهَ إِلا هو: الرَّحْمنُ، الرَّحِيمُ، المَلِكُ، القُدُّوسُ، السَّلامُ، المُؤمِنُ، المُهَيْمِنُ، العَزِيزُ، الجَبَّارُ، المُتَكَبِّرُ، الخَالِقُ، البَارِئُ، المُصَوِّرُ، الغَفَّارُ، القَهَّارُ، الوهَّابُ، الرَّزَّاقُ، الفَتَّاحُ، العَليمُ، القابضُ، البَاسِطُ، الخَافِضُ، الرَّافِعُ، المُعِزُّ، المُذِلُّ، السَّمِيعُ، البصيرُ، الحَكَمُ، العَدْلُ، اللَّطِيفُ، الخَبْيرُ، الحليمُ، العَظيمُ، الغَفُورُ، الشَّكُورُ، العَليُّ، الكَبيرُ، الحَفِيظُ، المُقيتُ، الحَسِيبُ، الجَليلُ، الكرِيمُ، الرَّقِيبُ، المُجيبُ، الْوَاسِعُ، الحَكيمُ، الْوَدُودُ، المَجيدُ، ⦗١٧٤⦘ البَاعِثُ، الشَّهيدُ، الحَقُّ، الْوَكِيلُ، القَويُّ، المَتِينُ، الْوَليُّ، الحَميدُ، المُحصي، المُبدىءُ، المُعيدُ، المُحْيي، المُميِتُ، الحَيُّ، القَيُّومُ، الْوَاجِدُ، الماجد، الوَاحِدُ، الأحَدُ، الصَّمَدُ، القَادِرُ، المُقْتَدِرُ، المُقَدِّمُ، المُؤخِّر، الأوَّلُ، الآِخرُ، الظَّاهِرُ، البَاطِنُ، الوالي، المُتعالِ، البَرُّ، التَّوَّابُ، المُنتَقِمُ، العَفُوُّ، الرَّؤوفُ، مَالِكُ المُلْكِ، ذُو الجَلالِ والإِكرَامِ، المُقْسِطُ، الجَامِعُ، الغَنيُّ، المُغني، المَانِعُ، الضَّارُ، النَّافِعُ، النُّورُ، الهادي، البَديعُ، البَاقي، الوَارِثُ، الرَّشِيدُ، الصَّبُورُ» .\nهذه رواية الترمذي بتفصيل الأسماء، ولم يُفَصِّلْها غيره، وقال: حَدَّثَنَا به غير واحدٍ عن صَفْوان بن صالح، ولا نَعرِفُهُ إلا من حديث صفوان بن صالح، وهو ثقة عند أهل الحديث، قال: وقد رُويَ هذا الحديث من غير وجهٍ عن أبي هريرة عن النبيِّ - ﷺ-، لا نَعلَمُ في كثير شيء من الروايات ذِكْرَ الأسماء إلا في هذا الحديث (٢) . ⦗١٧٥⦘\nوفي رواية ذكرها رزين: أنَّ رسولَ الله - ﷺ- تَلا قوله تعالى: ﴿وَلِلَّهِ الأسمَاءُ الْحُسنى فَادْعُوهُ بِهَا وذَرُوا الَّذِينَ يُلحِدُونَ في أسْمَائِهِ سَيُجْزَونَ مَا كَانُوا يَعمَلُونَ﴾ [الأعراف: ١٨٠] فقال: «إنَّ للهِ ﵎ تِسعَة وتِسعينَ اسمًا ...» الحديث.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من أحصاها): الإحصاء: العدد والحفظ، والمراد: مَن حفظها ⦗١٧٦⦘ على قلبه، وقيل: المراد: من استخرجها من كتاب الله تعالى، وأحاديث رسوله - ﷺ-، لأن النبي لم يعدها لهم، ولهذا لم ترد مسرودة معدودة من هذه الكتب الستة إلا في «كتاب الترمذي» . وقيل: المراد: من أخطر بباله عند ذكر معناها، وتفكر في مدلولها: معتبرًا، متدبرًا، ذاكرًا، راغبًا، راهبًا، معظمًا لمسماها، مقدسًا لذات الله تعالى، وبالجملة: ففي كل اسم يخطر بباله الوصف الدال عليه.\n(القدوس): الطاهر من العيوب المنزه عنها، وهو مضموم الأول، وقد روي بفتحه، وليس بالكثير، ولم يجئ مضموم الأول من هذا البناء إلا قدوس وسبوح وذروح، وقال سيبويه: ليس في الكلام فُعُّول بالضم.\n(السلام): ذو السلام، أي: الذي سلم من كل عيب وبرئ من كل آفة.\n(المؤمن): الذي يصدق عباده [وعده]، فهو من الإيمان: التصديق، أو يؤمنهم في القيامة من عذابه، فهو من الأمان، ضد الخوف.\n(المهيمن): الشهيد، وقيل: الأمين، فأصله مؤتمن، فقلبت الهمزة هاء، وقيل: الرقيب والحافظ.\n(العزيز): الغالب القاهر، والعزة: الغلبة. ⦗١٧٧⦘\n(الجبار): هو الذي أجبر الخلق وقهرهم على ما أراد من أمر أو نهي. وقيل: هو العالي فوق خلقه.\n(المتكبر): المتعالي عن صفات الخلق، وقيل: الذي يتكبر على عتاة خلقه إذا نازعوه العظمة فيقصمهم، والتاء في «المتكبر» تاء المتفرد والمتخصص، لا تاء المتعاطي المتكلف، وقيل: إن المتكبر من الكبرياء الذي هو عظمة الله تعالى، لا من الكبر الذي هو مذموم.\n(البارئ): هو الذي خلق الخلق لا عن مثال، إلا أن لهذه اللفظة من الاختصاص بالحيوان ما ليس لها بغيره من المخلوقات، وقلما تستعمل في غير الحيوان، فيقال: برأ الله النسمة، وخلق السموات والأرض.\n(المصوِّر): هو الذي أنشأ خلقه على صور مختلفة، ومعنى التصوير: التخطيط والتشكيل.\n(الغفار): هو الذي يغفر ذنوب عباده مرة بعد مرة، وأصل الغفر: الستر والتغطية، فالله غافر لذنوب عباده ساتر لها بترك العقوبة عليها.\n(الفتاح): هو الحاكم بين عباده، يقال: فتح الحاكم بين الخصمين: إذا فصل بينهما، ويقال للحاكم: الفاتح، وقيل: هو الذي يفتح أبواب الرزق والرحمة لعباده، والمنغلق عليهم من أرزاقه. ⦗١٧٨⦘\n(الباسط): الذي يبسط الرزق لعباده ويوسعه عليهم بجوده، ورحمته.\nو(القابض): الذي يمسكه عنهم بلطفه، فهو الجامع بين العطاء والمنع.\nو(الخافض): الذي يخفض الجبارين والفراعنة، أي: يضعهم ويهينهم.\nو(الرافع): هو الذي يرفع أولياءه ويعزهم، فهو الجامع بين الإعزاز والإذلال.\n(الحكم): الحاكم وحقيقته: الذي سُلِّم له الحكم ورد إليه.\n(العدل): هو الذي لا يميل به الهوى فيجور في الحكم، وهو من المصادر التي يسمى بها، كرجل ضَيف وزَور.\n(اللطيف): الذي يُوصِل إليك أربك في رفق، وقيل: هو الذي لطف عن أن يدرك بالكيفية.\n(الخبير): العالم العارف بما كان وما يكون.\n(الغفور): من أبنية المبالغة في الغفران.\n(الشكور): الذي يجازي عباده ويثيبهم على أفعالهم الصالحة، فشكر الله لعباده إنما هو مغفرته لهم وقبوله لعبادتهم (*) .\n(الكبير): هو الموصوف بالجلال وكبر الشأن.\n(المقيت): هو المقتدر، وقيل: هو الذي يعطي أقوات الخلائق. ⦗١٧٩⦘\n(الحسيب): الكافي، هو فعيل بمعنى: مُفْعِل، كأليم بمعنى: مؤلم، وقيل: هو المحاسب.\n(الرقيب): هو الحافظ الذي لا يغيب عنه شيء.\n(المجيب): الذي يقبل دعاء عباده ويستجيب لهم.\n(الواسع): هو الذي وسع غناه كل فقر، و[وسعت] رحمته كل شيء.\n(الودود): فعول بمعنى: مفعول من الوُد، فالله تعالى مودود، أي: محبوب في قلوب أوليائه، أو هو فعول بمعنى: فاعل، أي: إن الله تعالى يود عباده الصالحين، بمعنى يرضى عنهم (**) .\n(المجيد): هو الواسع الكرم، وقيل: هو الشريف.\n(الباعث): هو الذي يبعث الخلق بعد الموت يوم القيامة.\n(الشهيد): هو الذي لا يغيب عنه شيء، يقال: شاهد وشهيد، كعالم وعليم، أي أنه حاضر يشاهد الأشياء ويراها.\n(الحق): هو المتحقق كونه ووجوده.\n(الوكيل): هو الكفيل بأرزاق العباد، وحقيقته: أنه الذي يستقل بأمر الموكول إليه. ومنه قوله تعالى: ﴿[وَقَالُوا] حَسبُنا الله ونِعمَ الوَكيلُ﴾ [آل عمران: ١٧٣] . ⦗١٨٠⦘\n(القوي): القادر، وقيل: التام القدرة والقوة، الذي لا يعجزه شيء.\n(المتين): هو الشديد القوي الذي لا تلحقه في أفعاله مشقة.\n(الولي): الناصر، وقيل: المتولي للأمور القائم بها كولي اليتيم.\n(الحميد): المحمود الذي استحق الحمد بفعله، وهو فعيل بمعنى مفعول.\n(المحصي): هو الذي أحصى كل شيء بعلمه، فلا يفوته شيء من الأشياء دق أو جل.\n(المبدئ): الذي أنشأ الأشياء واخترعها ابتداء.\nو(المعيد): هو الذي يعيد الخلق بعد الحياة إلى الممات، وبعد الممات إلى الحياة.\n(الواجد): هو الغني الذي لا يفتقر، وهو من الجِدة: الغِنى.\n(الواحد): هو الفرد الذي لم يزل وحده، ولم يكن معه آخر، وقيل: هو منقطع القرين والشريك.\n(الأحد): الفرد، والفرق بينه وبين الواحد، أن «أحدًا» بُني لنفي ما يذكر معه من العدد، فهو يقع على المذكر والمؤنث، يقال: ما جاءني ⦗١٨١⦘ أحد، أي: ذكر ولا أنثى، وأما «الواحد» فإنه وضع لمفتتح العدد، تقول: جاءني واحد من الناس، ولا تقول فيه: جاءني أحد من الناس، والواحد: بني على انقطاع النظير والمثل، والأحد: بني على الانفراد والوحدة عن الأصحاب، فالواحد منفرد بالذات، والأحد منفرد بالمعنى.\n(الصمد): هو السيد الذي يصمد إليه الخلق في حوائجهم، أي: يقصدونه.\n(المقتدر): مفتعل من القدرة، وهو أبلغ من قادر.\n(المقدم): الذي يقدم الأشياء فيضعها في مواضعها.\n(المؤخر): الذي يؤخرها إلى أماكنها، فمن استحق التقديم قدّمه، ومن استحق التأخير أخره.\n(الأول): هو السابق للأشياء كلها. والآخر الباقي بعد الأشياء كلها.\n(الظاهر): هو الذي ظهر فوق كل شيء وعلاه.\nو(الباطن): هو المحتجب عن أبصار الخلائق.\n(الوالي): مالك الأشياء، المتصرف فيها.\n(المتعالي): هو المتنزه عن صفات المخلوقين، تعالى أن يوصف بها ﷿. ⦗١٨٢⦘\n(البر): هو العطوف على عباده ببره ولطفه.\n(المنتقم): هو المبالغ في العقوبة لمن يشاء، مفتعل، من نقم ينقم: إذا بلغت به الكراهية حد السخط.\n(العفو): فعول من العفو، بناء مبالغة، وهو الصفوح عن الذنوب.\n(الرؤوف): هو الرحيم العاطف برأفته على عباده، والفرق بين الرأفة والرحمة: أن الرحمة قد تقع في الكراهة للمصلحة، والرأفة لا تكاد تكون في الكراهة.\n(ذو الجلال): الجلال: مصدر الجليل، تقول: جليل بين الجلالة والجلال.\n(المقسط): العادل في حكمه، أقسط الرجل: إذا عدل، فهو مقسط، وقسط: إذا جار، فهو قاسط.\n(الجامع): هو الذي يجمع الخلائق ليوم الحساب.\n(المانع): هو الناصر الذي يمنع أولياءه أن يؤذيهم أحد.\n(النور): هو الذي يبصر بنوره ذو العماية، ويرشد بهداه ذو الغواية.\n(البديع): قد تقدم ذكره.\n(الوارث): هو الباقي بعد فناء الخلائق. ⦗١٨٣⦘\n(الرشيد): هو الذي أرشد الخلق إلى مصالحهم، فعيل بمعنى مُفعِل.\n(الصبور): هو الذي لا يعاجل العصاة بالانتقام منهم بل يؤخر ذلك إلى أجل مسمى، فمعنى الصبور في صفة الله تعالى قريب من معنى الحليم، إلا أن الفرق بين الأمرين أنهم لا يأمنون العقوبة في صفة الصبور، كما يأمنون منها في صفة الحليم.\n_________\n(١) رواه البخاري ١١ / ١٨٠ - ١٩٢ في الدعوات، باب لله ﷿ مائة اسم غير واحد، ومسلم رقم (٢٦٧٧) في الذكر والدعاء، باب في أسماء الله تعالى وفضل من أحصاها.\n(٢) وقال الترمذي: وقد روى آدم بن أبي إياس هذا الحديث بإسناد غير هذا عن أبي هريرة عن النبي ﷺ، وذكر فيه الأسماء، وليس له إسناد صحيح، أقول: رواه الترمذي رقم (٣٥٠٢) من حديث صفوان بن صالح قال: حدثنا الوليد بن مسلم، حدثنا شعيب بن أبي حمزة عن أبي الزناد عن الأعرج عن أبي هريرة، وقال: حديث غريب، ورواه ابن حبان في صحيحه رقم (٢٣٨٢) موارد الظمآن من طريق صفوان به، وأخرجه ابن ماجة رقم (٣٨٦١) في الدعاء، باب أسماء الله ﷿، من طريق أخرى عن موسى بن عقبة عن الأعرج عن أبي هريرة مرفوعًا بنحو مما تقدم بزيادة ونقصان، قال البوصيري في \" الزوائد \": لم يخرج أحد من الأئمة الستة عدد أسماء الله الحسنى من هذا الوجه ولا غيره، غير ابن ماجة ⦗١٧٥⦘ والترمذي مع تقديم وتأخير، وطريق الترمذي أصح شيء في الباب، وفي إسناد طريق ابن ماجة ضعف لضعف عبد الملك بن محمد الصنعاني، وقال الحافظ في \" تخريج الأذكار \": وهذان الطريقان يرجعان إلى رواية الأعرج، وفيهما اختلاف شديد في سرد الأسماء، وزيادة ونقص، ووقع سرد الأسماء في رواية ثالثة أخرجها الحاكم في \" المستدرك \" وجعفر الفريابي في \" الذكر \" من طريق عبد العزيز بن الحصين (يعني ابن الترجمان) عن أيوب عن محمد بن سيرين عن أبي هريرة، قال الحاكم بعد تخريج الحديث من طريق صفوان بن صالح عن الوليد بن مسلم الطريق التي أخرجه الترمذي بلفظه سواه: أخرجاه في الصحيح بأسانيد صحيحة دون ذكر الأسماء فيه، ولعله عندهما أن الوليد بن مسلم تفرد بسياقه وبطوله وذكر الأسماء فيه، ولم يذكره غيره لمسلم، نعم أكثرها في القرآن، ومنها ما ورد فيه الفعل أو المصدر دون الاسم، ومنها ما ليس في القرآن لا بنفسه ولا بورود فعله كالقديم والجميل ونحوهما. اهـ. وقال ابن كثير في التفسير: والذي عول عليه جماعة من الحفاظ أن سرد الأسماء في هذا الحديث مدرج فيه، وإنما ذلك كما رواه الوليد بن مسلم وعبد الملك بن محمد الصنعاني عن زهير بن محمد أنه بلغه عن غير واحد من أهل العلم أنهم قالوا ذلك، أي أنهم جمعوها من القرآن كما روى جعفر بن محمد وسفيان بن عيينة وأبو زيد اللغوي، والله أعلم.\nأقول: ومع ذلك كله فقد ذكر الحديث ابن حبان في صحيحه، وحسنه النووي في أذكاره.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\n\"جاء في كتاب الله تسمية الله تعالى بالشكور والشاكر: ﴿لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِ إِنَّهُ غَفُورٌ شَكُورٌ﴾ ﴿فَإِنَّ اللهَ شَاكِرٌ عَلِيمٌ﴾ ﴿مَّا يَفْعَلُ اللهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ وَكَانَ اللهُ شَاكِرًا عَلِيمًا﴾، و(فعول) في أسماء الله بمعنى (فاعل) كشكور وغفور وودود.\nوالشكر صفة لله تعالى تتضمن ثناء الله على عبده في الملإ الأعلى، وأن يلقي له الشكر بين عباده ويشكره تعالى بفعله بأن يثيبه ويعطيه أفضل مما بذل بأضعاف كثيرة، بل من شكره لعباده أن يثيب أعداءه على ما فعلوا من الخير في الدنيا ولا يضيع أجر من أحسن عملا. \"\n[الشيخ عبد الرحمن صالح السديس]\n\n(**) قال مُعِدُّ الكتاب للشاملة:\n\" فيه تفسير لصفة المودة بالرضا وهذا غلط؛ بل المودة هي خالص المحبة وقد تظاهرت النصوص بإثبات محبة الله لأولياء كقوله تعالى: ﴿يُحِبُّهُمْ وَيُحِبُّونَهُ﴾ ﴿إِنَّ اللهَ يُحِبُّ الْمُحْسِنِينَ﴾ ﴿فَإِنَّ اللهَ يُحِبُّ الْمُتَّقِينَ﴾ وغيرها. \" [الشيخ عبد الرحمن صالح السديس]\n\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح على الإجمال: رواه الأعرج، عن أبي هريرة، أخرجه الحميدي (١١٣٠) قال: حدثنا سفيان. وأحمد (٢/٢٥٨) قال: حدثنا يزيد. قال: أخبرنا محمد. والبخاري (٣/٢٥٩) و(٩/١٤٥) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٨/١٠٨) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. ومسلم (٨/٦٣) قال: حدثنا عمرو الناقد وزهير بن حرب، وابن أبي عمر. جميعا عن سفيان (واللفظ لعمرو) قال: حدثنا سفيان بن عيينة. والترمذي (٣٥٠٨) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان بن عيينة. والنسائي في «الكبرى / الورقة ١٠٠ ب» قال: أخبرنا الربيع بن سليمان. قال: حدثنا عبد الله بن وهب. قال: أخبرني مالك. وذكر آخر قبله. (ح) وأخبرنا عمران بن بكار، قال: حدثنا علي بن عياش. قال: حدثنا شعيب.\nأربعتهم (سفيان بن عيينة، ومحمد بن إسحاق، وشعيب، ومالك) عن أبي الزناد، عن الأعرج، فذكره.\n- ورواه محمد بن سيرين، عن أبي هريرة أخرجه أحمد (٢/٢٦٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر عن أيوب، وفي (٢/٤٢٧) قال: حدثنا إسماعيل. عن هشام. (ح) ويزيد، يعني ابن هارون. قال: أخبرنا هشام. وفي (٢/٤٩٩) قال: حدثنا علي بن عاصم. قال: أخبرنا خالد وهشام. وفي (٢/٥١٦) قال: حدثنا روح. قال: حدثنا هشام. ومسلم (٨/٦٣) قال: حدثني محمد بن رافع. قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن أيوب. والترمذي (٣٥٠٦) قال: قال يوسف: وحدثنا عبد الأعلى، عن هشام بن حسان.\nثلاثتهم (أيوب، وهشام بن حسان، وخالد بن الحذاء) عن محمد بن سيرين، فذكره.\n* أخرجه أحمد (٢/٥١٦) قال: حدثنا روح. قال: حدثنا ابن عون، عن محمد، عن أبي هريرة: إن لله ﷿ تسعة وتسعين اسما ... فذكر مثله موقوفا.\nورواه همام بن منبه، قال: هذا ما حدثنا أبو هريرة.\nأخرجه أحمد (٢/٢٦٧ و٢٧٧ و٣١٤) . ومسلم (٨/٦٣) قال: حدثني محمد بن رافع.\nكلاهما (أحمد بن حنبل، وابن رافع) قالا: حدثنا عبد الرزاق، قال: حدثنا معمر، عن همام بن منبه، فذكره.\n* رواية أحمد (٢/٢٧٧) مختصرة على: «إن الله وتر يحب الوتر» .\n- ورواه أبو سلمة، عن أبي هريرة:\nأخرجه أحمد (٢/٥٠٣) قال: حدثنا يزيد. وابن ماجة (٣٨٦٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان.\nكلاهما (يزيد، وعبدة) عن محمد بن عمرو، عن أبي سلمة، فذكره.\n- ورواه أبو رافع، عن أبي هريرة.\nأخرجه الترمذي (٣٥٠٦) قال: حدثنا يوسف بن حماد البصري. قال: حدثنا عبد الأعلى، عن سعيد، عن قتادة،، عن أبي رافع، فذكره.\n- ورواه الأعرج، عن أبي هريرة. قال.\nأخرجه ابن ماجة (٣٨٦١) قال: حدثنا هشام بن عمار، قال: حدثنا عبد الملك بن محمد الصنعاني. قال: حدثنا أبو المنذر زهير بن محمد التميمي، قال: حدثنا موسى بن عقبة. والترمذي (٣٥٠٧) قال: حدثنا إبراهيم بن يعقوب الجوزجاني. قال: حدثني صفوان بن صالح. قال: حدثنا الوليد بن مسلم، قال: حدثنا شعيب بن أبي حمزة، عن أبي الزناد.\nكلاهما (موسى بن عقبة، وأبو الزناد) عن عبد الرحمن الأعرج فذكره.\n* رواية موسى بن عقبة فيها زيادة ونقصان وتقديم وتأخير.","vol":"4","page":173},{"text":"<span data-type=\"title\" id=toc-456>الفصل الثاني: في أدعية الصلاة مجملًا ومفصلًا</span>\n<span data-type=\"title\" id=toc-457>الاستفتاح</span>\n٢١٤٦ - (خ م د س) أبو هريرة - ﵁ -: قال: «كانَ رسولُ الله - ﷺ- إِذَا كَبَّرَ في الصلاةِ سَكَتَ هُنيَّة قَبلَ أن يقرَأ، فقلتُ: يا رسولَ الله، بِأَبي أَنْتَ وأُمِّي، أَرَأيتَ سُكُوتَكَ بين التَّكْبيرِ والقِرَاءةِ، ما تقولُ؟ قال: أقولُ: اللَّهُمَّ نَقِّني مِن خَطَايايَ، كما يُنَقَّى الثَّوبُ الأبيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغسلني مِنْ خَطَايايَ بِالثَّلْج والماءِ والبَرَدِ» . هذه رواية البخاري، ومسلم.\nوزاد أبو داود، والنسائي في أوَّلِ الدُّعاءِ، قال: «أقول: اللهمَّ باعِدْ ⦗١٨٤⦘ بيني وبَيْنَ خَطَايَايَ، كما بَاعَدْتَ بَيْنَ المَشْرِقِ والمَغْرِبِ ... والباقي مثلُه» (١) .\n_________\n(١) رواه البخاري ٢ / ١٩٠ و١٩١ في صفة الصلاة، باب الدعاء بعد التكبير، ومسلم رقم (٥٩٨) في المساجد، باب ما يقال بين تكبيرة الإحرام والقراءة، وأبو داود رقم (٧٨١) في الصلاة، باب السكتة عند الافتتاح، والنسائي ٢ / ١٢٨ و١٢٩ في الافتتاح، باب الدعاء بين التكبيرة والقراءة. قال الحافظ في \" الفتح \": واستدل به على جواز الدعاء في الصلاة بما ليس في القرآن، خلافًا للحنفية، ثم هذا الدعاء صدر منه ﷺ على سبيل المبالغة في إظهار العبودية، وفيه ما كان الصحابة عليه من المحافظة على تتبع أحوال النبي ﷺ في حركاته وسكناته وإسراره وإعلامه حتى حفظ الله بهم الدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣١) قال: حدثنا محمد بن فضيل. وفي (٢/٢٣١) و(٤٩٤) قال: حدثنا جرير. وفي (٢/٤٤٨) قال: حدثنا وكيع، عن سفيان، و(الدرامي) (١٢٤٧) قال: أخبرنا بشر ابن آدم. قال: حدثنا عبد الواحد بن زياد. والبخاري (١/١٨٩) قال: حدثنا موسى بن إسماعيل. قال: حدثنا عبد الواحد بن زياد. وفي القراءة خلف الإمام (٢٨٠) قال: حدثنا محمد. قال: أخبرنا عبد الله. قال: حدثنا سفيان. ومسلم (٢/٩٨ و٩٩) قال: حدثني زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة، وابن نمير. قالا: حدثنا ابن فضيل (ح) وحدثنا أبو كامل. قال: حدثنا عبد الواحد، يعني ابن زياد. وأبو داود (٧٨١) قال: حدثنا أحمد بن أبي شعيب. قال: حدثنا محمد بن فضيل. (ح) وحدثنا أبو كامل. قال: حدثنا عبد الواحد. وابن ماجة (٨٠٥) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا محمد بن فضيل. والنسائي (١/٥٠ و١٧٦) و(٢/١٢٨) . وفي الكبرى (٦٠/٨٧٩) قال: أخبرنا علي بن حجر. قال: حدثنا جرير. وفي (٢/١٢٨) وفي الكبرى (٨٧٨) قال: أخبرنا محمود بن غيلان. قال: حدثنا وكيع. قال: حدثنا سفيان. وابن خزيمة (٤٦٥) قال: حدثنا يعقوب بن إبراهيم الدورقي ويوسف بن موسى وعلي بن خشرم وغيرهم، قال علي: أخبرنا. وقال الآخرون: حدثنا جرير بن عبد الحميد. وفي (١٥٧٩) قال: حدثنا هارون بن إسحاق قال: حدثنا ابن فضيل. وفي (١٦٣٠) قال: حدثنا يعقوب بن إبراهيم الدورقي ويوسف بن موسى وجماعة قالوا: حدثنا جرير بن عبد الحميد.\nأربعتهم (محمد بن فضيل، وجرير بن عبد الحميد، وسفيان، وعبد الواحد بن زياد) عن عمارة بن القعقاع، عن أبي زرعة، فذكره.\n* رواية سفيان مختصرة على: «أن رسول الله -ﷺ- كانت له سكتة إذا افتتح الصلاة» .\n* رواية النسائي في (١/١٧٦) مختصرة على: «كان رسول الله -ﷺ- يقول: اللهم اغسلني من خطاياي بالثلج والماء والبَرَد» .","vol":"4","page":183},{"text":"٢١٤٧ - (م ت س) عبد الله بن عمر - ﵄ -: قال: «بينما نحن نُصَلِّي مع رسولِ الله - ﷺ-، إذْ قالَ رَجلٌ من القومِ (١): اللهُ أَكبَرُ كَبيرًا، والحمدُ للهِ كَثيرًا، وسبحانَ اللهِ بُكرَة وأصيلًا، فقال رسولُ الله - ﷺ-: مَنِ القَائِلُ كَلمَةَ كَذا وكَذا؟ قال رجلٌ من القومِ: أنا يا رسولَ الله، قال: عَجِبتُ لَهَا، فُتِحَتْ لها أَبْوَابُ السماءِ، قال ابن عمر: فَمَا تَرَكْتُهنَّ مُنْذُ سَمِعْتُ رسولَ الله - ﷺ- يقولُ ذلك» . أخرجه مسلم، والترمذي، والنسائي، إلا أن النسائي قال في رواية أخرى له: «لقد رأيتُ ابتدَرَهَا اثنا عشر مَلَكًا» (٢) .\n_________\n(١) في الأصل: في القوم، والتصحيح من مسلم والترمذي وأبي داود.\n(٢) رواه مسلم رقم (٦٠١) في المساجد، باب ما يقال بين تكبيرة الإحرام والقراءة، والترمذي رقم (٣٥٨٦) في الدعوات، باب رقم (١٣٧)، والنسائي ٢ / ١٢٥ في الافتتاح، باب القول الذي يفتتح به الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/١٤) (٤٦٢٧) قال: ثنا إسماعيل بن إبراهيم ثنا الحجاج بن أبي عثمان. وفي (٢/٩٧) (٥٧٢٢) قال: ثنا الحسن بن موسى قال: حدثنا ابن لهيعة. ومسلم (٢/٩٩) قال: حدثنا زهير ابن حرب. قال: حدثنا إسماعيل بن علية، قال: أخبرني الحجاج بن أبي عثمان. والترمذي (٣٥٩٢) قال: حدثنا أحمد بن إبراهيم الدورقي، قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا الحجاج بن أبي عثمان. والنسائي (٢/١٢٥) . وفي الكبرى (٨٧٠) قال: أخبرنا محمد بن شجاع المروزي، قال: حدثنا إسماعيل، عن حجاج. كلاهما (الحجاج بن أبي عثمان، وابن لهيعة) عن أبي الزبير.\n٢ - وأخرجه النسائي (٢/١٢٥) . وفي الكبرى (٨٦٩) قال: أخبرني محمد بن وهب، قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم، قال: حدثني زيد، هو ابن أبي أنيسة، عن عمرو بن مرة.\nكلاهما (أبو الزبير، وعمرو بن مرة) عن عون بن عبد الله بن عتبة، فذكره.\n* في رواية عمرو بن مرة: «لقد ابتدرها اثنا عشر ملكا» .","vol":"4","page":184},{"text":"٢١٤٨ - (م د س) أنس بن مالك - ﵁ -: قال: «كانَ ⦗١٨٥⦘ رسولُ الله -ﷺ- يُصَلِّي، إِذ (١) جَاء رجلٌ وقد حَفَزَهُ النَّفَسُ، فقال: اللهُ أَكبرُ، الحمدُ للهِ [حمدًا] كثيرًا طَيِّبًا مُبَاركًا [فيه]، فلمَّا قَضى رسولُ الله -ﷺ- صَلاتَهُ قال: أَيُّكُمْ المُتَكَلمُ بالكلماتِ؟ فَأرَمَّ القَومُ، فقال: إِنَّهُ لم يَقُل بَأْسًا، فقال رجلٌ: أنا يا يَا رَسولَ اللهِ قُلتُها، فقال النبيُّ -ﷺ-: لَقَد رأَيتُ اثني عَشَرَ مَلَكًا يَبْتَدِرُونَها، أيُّهُم يَرْفَعُها» . أخرجه مسلم، وأبو داود، والنسائي.\nوزاد أبو داود في بعض رواياته: «وإِذا جاءَ أحَدُكم فَلْيَمشِ نحوَه، ما كانَ يَمْشي فَلْيُصَلِّ ما أدرَكَ، وَليَقضِ ما سَبقَهُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حفزه): النفس أي: تتابع بشدة، كأنه يحفز صاحبه، أي: يدفعه.\n(فأرم): أرم الرجل، إذا أطرق ساكتًا.\n_________\n(١) في الأصل: إذا، والتصحيح من النسائي، لأن الحديث لفظه لفظ النسائي.\n(٢) رواه مسلم رقم (٦٠٠) في المساجد، باب ما يقال بين تكبيرة الإحرام والقراءة، وأبو داود رقم (٧٦٣) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، والنسائي ٢ / ١٣٢ و١٣٣ في الافتتاح، باب نوع آخر من الذكر بعد التكبير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: يأتي تخريجه.","vol":"4","page":184},{"text":"٢١٤٩ - (د) جبير بن مطعم - ﵁ -: «أَنَّهُ رأى رسولَ الله -ﷺ- يُصَلِّي صَلاة، قال عمرو [بن مُرَّة]: لا أَدري أيَّ صَلاةٍ هيَ؟ قال: اللهُ أكبر كبيرًا، الله أكبر كبيرًا، الله أكبر كبيرًا، والحمد لله كثيرًا، والحمد ⦗١٨٦⦘ لله كثيرًا، والحمد لله كثيرًا ثلاثًا، وسبحانَ اللهِ بكْرَة وأصِيلًا - ثَلاثًا - أعوذُ بالله من الشَّيْطَانِ: مِنْ نَفْخِهِ، وَنَفْثِهِ، وَهَمْزِهِ، قال: نَفْثُهُ: الشِّعْرُ، ونَفْخُهُ: الكِبْرُ، وهَمْزُهُ: المُوتَةُ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نفخه): قد جاء في متن الحديث تفسير هذه الأشياء، فقال: نفخه الكبر، وذلك لأن المتكبر ينتفخ ويتعاظم ويجمع نفْسه ونفَسه، فيحتاج إلى أن ينفخ.\n(ونفثه): وقال: نفْثه الشعر، لأن الشعر مما يخرج من الفم، ويلفظ به اللسان، وينفثه كما ينفث الريق.\n(وهمزه): وقال: وهمزه الموتة، والموتة: الجنون، لأن المجنون ينخسه الشيطان، والهمز والنخس أخوان.\n_________\n(١) رقم (٧٦٤) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، وفي سنده عاصم بن عمير العنزي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن للحديث شواهد بمعناه يرتقي بها إلى درجة الصحة، منها لأوله عند مسلم من حديث ابن عمر رقم (٦٠١) في المساجد وصلاة المسافرين، باب ما يقال بين تكبيرة الإحرام والقراءة، ولآخره شاهد عند أبي داود رقم (٧٧٥) في الصلاة، باب من رأى الاستفتاح بسبحانك اللهم، والترمذي رقم (٢٤٢) في الصلاة، باب ما يقول عند افتتاح الصلاة، وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف وله شواهد:\n١ - أخرجه أحمد (٤/٨٢) قال: حدثنا عبد الله بن محمد، قال: أبو عبد الرحمن «عبد الله بن أحمد»: وسمعته أنا من عبد الله بن محمد. قال: حدثنا عبد الله بن إدريس. وابن خزيمة (٤٦٩) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا ابن إدريس (ح) وحدثنا هارون بن إسحاق، عن ابن فضيل.\nكلاهما (ابن إدريس، وابن فضيل) عن حصين بن عبد الرحمن، عن عمرو بن مرة، عن عباد بن عاصم، عن نافع بن جبير، فذكره.\n٢ - وأخرجه أحمد (٤/٨٥) قال: حدثنا محمد بن جعفر. وأبو داود (٧٦٤) قال: حدثنا عمرو بن مرزوق. وابن ماجة (٨٠٧) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. وابن خزيمة (٤٦٨) قال: حدثناه بندار، قال: حدثنا محمد بن جعفر (ح) وحدثنا محمد بن يحيى، قال: حدثنا وهب ابن جرير.\nثلاثتهم (ابن جعفر، وابن مرزوق، ووهب) عن شعبة، عن عمرو بن مرة، عن عاصم العنزي، عن ابن جبير بن مطعم، فذكره «ولم يسمه» .\n٣ - وأخرجه أحمد (٤/٨٠) قال: حدثنا يحيى بن سعيد. وفي (٤/٨٠) قال: حدثنا وكيع. وأبو داود (٧٦٥) قال: حدثنا مسدد، قال: حدثنا يحيى.\nكلاهما (يحيى، ووكيع) عن مسعر، عن عمرو بن مرة، عن رجل عن نافع بن جبير، فذكره.","vol":"4","page":185},{"text":"٢١٥٠ - (س) جابر بن عبد الله - ﵄ -: قال: كان النبيُّ ⦗١٨٧⦘ ﷺ- إِذا استَفْتَحَ الصلاةَ كَبَّرَ، ثم قال: «إنَّ صَلاتي ونُسُكي ومَحْيَايَ ومَماتي للهِ رَبِّ العَالَمِينَ، لا شَرِيكَ له، وبذلك أُمِرتُ، وأَنا أوَّلُ المُسلمينَ، اللَّهُمَّ اهدِني لأحسَنِ الأعمالِ، وأَحْسَنِ الأخلاقِ، لا يَهْدي لأَحسَنِها إِلا أَنتَ، وقِني سيئ الأعمال، وسيئ الأخلاقِ، لا يَقي سَيِّئَها إِلا أنتَ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ونسكي): النسك: العبادة.\n_________\n(١) ٢ / ١٢٩ في الافتتاح، باب نوع آخر من الدعاء بين التكبير والقراءة، والدارقطني صفحة (١١١)، وإسناده صحيح، وله شواهد بمعناه، منها حديث علي عند أبي داود وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٢/١٢٩) قال: أخبرنا عمرو بن عثمان بن سعيد، قال: حدثنا شريح بن يزيد الحضرمي، قال: أخبرني شعيب بن أبي حمزة، قال: أخبرني محمد بن المنكدر، عن جابر، فذكره.","vol":"4","page":186},{"text":"٢١٥١ - (س) محمد بن مسلمة - ﵁ -: قال: «إنَّ رسولَ الله - ﷺ- كان إذا قامَ يُصَلِّي تَطَوُّعًا قال: الله أكبرُ، وجَّهتُ وجهي لِلذي فَطرَ السَّموَاتِ والأرضَ حَنيفًا، وما أنا مِنَ المشْركينَ ... وذكر الحديثَ مثلَ جابر، إلا أنه قال: وأنا من المسلمين - ثم قال: اللَّهمَّ أَنْتَ المَلِكُ، لا إله إلا أنتَ، سُبحَانَكَ وبِحَمْدِكَ، ثم يقرأُ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حنيفًا): الحنيف: المخلص في عبادته، المائل عن الأديان كلها إلى الإسلام.\n_________\n(١) ٢ / ١٣١ في الافتتاح، باب نوع آخر من الذكر والدعاء بين التكبير والقراءة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٢/١٣١) قال: نا يحيى بن عثمان الحمصي، قال: ثنا ابن حِمْيَر، قال: ثنا شعيب بن أبي حمزة، عن محمد بن المنكدر، وذكر آخر قبله، عن عبد الرحمن بن هرمز، فذكره.\nقلت: ولفظه:\nعن عبد الرحمن بن هرمز الأعرج، عن محمد بن مسلمة: «أن رسول الله -ﷺ- كان إذا قام يصلي تطوعا، قال: الله أكبر، وجهت وجهي للذي فطر السموات والأرض، حنيفا مسلما، وما أنا من المشركين، إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين، لا شريك له، وبذلك أمرت وأنا أول المسلمين، اللهم أنت الملك، لا إله إلا أنت، سبحانك وبحمدك، ثم يقرأ» .","vol":"4","page":187},{"text":"٢١٥٢ - (ت د) عائشة - ﵂ -: قالت: «كانَ رسولُ الله -ﷺ- إذا افْتَتَحَ الصَّلاةَ قال: سُبحَانَكَ اللهم وبحمدك، وتبارك اسمُكَ، وتَعَالى جَدُّكَ، ولا إله غيرك» . أخرجه الترمذي، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تباركت): تبارك الله أي: ثبت الخير عنده وأقام، وقيل: تباركت أي: تعاليت وتعاظمت.\n(تعالى جدك): الجد: الحظ والسعادة وهو في حق الله تعالى عظمته وجلاله أي صار جدك عاليًا.\n_________\n(١) رواه الترمذي رقم (٢٤٣) في الصلاة، باب ما يقول عند افتتاح الصلاة، وأبو داود رقم (٧٧٦) في الصلاة، باب من رأى الاستفتاح بسبحانك اللهم وبحمدك، وله شاهد بمعناه، من حديث أبي سعيد الخدري ﵁، عند الترمذي رقم (٢٤٢) وأبو داود رقم (٧٧٥) وغيرهما، قال الحافظ ابن حجر في \" تخريج الأذكار \" بعد تخريجه الحديث من طرق: حديث حسن، أخرجه أبو داود والترمذي والنسائي وابن ماجة والبيهقي. أقول: وصححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه ابن ماجة (٨٠٦) قال: حدثنا علي بن محمد وعبد الله بن عمران. والترمذي (٢٤٣) قال: حدثنا الحسن بن عرفة ويحيى بن موسى. وابن خزيمة (٤٧٠) قال: حدثناه مؤمل بن هشام وسلم بن جنادة.\nستتهم (علي بن محمد، وعبد الله بن عمران، والحسن بن عرفة، ويحيى بن موسى، ومؤمل بن هشام، وسلم بن جنادة) قالوا: حدثنا أبو معاوية، عن حارثة بن أبي الرجال، عن عمرة، فذكره.\n* قال الترمذي: هذا حديث لا نعرفه من حديث عائشة إلا من هذا الوجه، وحارثة قد تكلم فيه من قبل حفظه.\n* وقال ابن خزيمة: حارثة بن محمد ﵀، ليس ممن يحتج أهل الحديث بحديثه.\n- ورواه عنها أبو الجوزاء:\nأخرجه أبو داود (٧٧٦) قال: حدثنا حسين بن عيسى. قال: حدثنا طلق بن غنام. قال: حدثنا عبد السلام بن حرب الملائي، عن بديل بن ميسرة، عن أبي الجوزاء، فذكره.\n* قال أبو داود: وهذا الحديث ليس بالمشهور عن عبد السلام بن حرب، لم يروه إلا طلق بن غنام، وقد روى قصة الصلاة عن بديل جماعة لم يذكروا فيه شيئا من هذا.\nقلت: قال الحافظ في «تخريج الأذكار» حسن، وزاد في عزوه للنسائي والبيهقي.","vol":"4","page":188},{"text":"٢١٥٣ - (م ت د س) أبو سلمة بن عبد الرحمن بن عوف - ﵀-: قال: «سألتُ عَائِشَةَ أُمَّ المؤمنين. بِأي شيءٍ كانَ رسولُ الله - ﷺ- يَفْتَتِحُ صَلاتَهُ إِذَا قَامَ من اللَّيلِ؟ قالت: كان إذا قَامَ من اللَّيلِ افْتَتَحَ صَلاتَهُ قال: اللَّهمَّ رَبَّ جِبرِيلَ ومِيكائِيلَ وإِسرَافِيلَ، فَاطِرَ السَّمواتِ والأرضِ، عَالمَ الغَيبِ والشهادَةِ، أَنتَ تَحكم بَينَ عِبَادِكَ فيما كانُوا فِيهِ ⦗١٨٩⦘ يَخْتَلِفون، اهدني لِما اختُلِفَ فيه من الحقِّ بِإِذنِكَ، إِنَّكَ تَهدي مَن تَشاءُ إلى صِراطٍ مُستَقيمٍ» . أخرجه مسلم، والترمذي، وأبو داود، والنسائي (١) .\n_________\n(١) هذا الحديث زيادة من المطبوع، وليس في الأصل، وهو من أدعية الاستفتاح. وقد رواه مسلم رقم (٧٧٠) في صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، والترمذي رقم (٣٤١٦) في الدعوات، باب ما جاء في الدعاء عند افتتاح الصلاة بالليل، وأبو داود رقم (٧٦٧) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، والنسائي ٣ / ٢١٢ و٢١٣ في صلاة الليل، باب بأي شيء تستفتح صلاة الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٥٦) قال: حدثنا قراد أبو نوح. ومسلم (٢/١٨٥) قال: حدثنا محمد بن المثنى ومحمد بن حاتم وعبد بن حميد وأبو معن الرقاشي. قالوا: حدثنا عمر بن يونس. وأبو داود (٧٦٧) قال: حدثنا ابن المثنى. قال: حدثنا عمر بن يونس (ح) وحدثنا محمد بن رافع. قال: حدثنا أبو نوح قراد. وابن ماجة (١٣٥٧) قال: حدثنا عبد الرحمن بن عمر. قال: حدثنا عمر بن يونس اليمامي. والترمذي (٣٤٢٠) قال: حدثنا يحيى بن موسى وغير واحد. قالوا: أخبرنا عمر بن يونس. والنسائي (٣/٢١٢) وفي الكبرى (١٢٣١) قال: أخبرنا العباس بن عبد العظيم. قال: أنبأنا عمر بن يونس. وابن خزيمة (١١٥٣) قال: حدثنا أبو موسى. قال: حدثنا عمر بن يونس.\nكلاهما (قراد أبو نوح، وعمر بن يونس) عن عكرمة بن عمار، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"4","page":188},{"text":"الركوع والسجود\n٢١٥٤ - (م د س) عبد الله بن عباس - ﵄ -: قال: «كشفَ رسولُ الله - ﷺ- السِّتارَةَ، والناسُ صُفُوفٌ خَلفَ أبي بكرٍ، فقال: أَيُّها النَّاسُ، إِنَّهُ لم يَبقَ مِنْ مبَشِّرَاتِ النُّبُوَّةِ إِلا الرُّؤيَا الصَّالِحَةُ، يَرَاها المسلمُ، أو تُرَى له، ألا وإِني نُهِيتُ أن أقرأَ القرآنَ رَاكِعًا أو ساجدًا، فَأمَّا الركوعُ: فَعَظِّموا فيه الرَّبَّ، وأمَّا السجُودُ فَاجتَهِدوا في الدُّعاءِ، فَقَمِنٌ أن يُستجابَ لَكم» .\nوفي روايةٍ: «كشفَ السَّتْرَ، وَرَأْسُهُ مَعصُوبٌ في مَرَضِهِ الذي مات فيه، فقال: اللَّهُمَّ هَل بَلَّغتُ؟ - ثَلاثَ مَرَّاتٍ - إِنَّهُ لم يَبقَ من مُبشِّرَاتِ النُّبوةِ إِلا الرؤيا، يَرَاهَا العبدُ الصَّالِحُ، أو تُرَى له ... ثم ذكر مثله» .\nأخرجه مسلم، وأبو داود، والنسائي (١) . ⦗١٩٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فقَمِن): قَمِن: مثل جدير وخليق.\n_________\n(١) رواه مسلم رقم (٤٧٩) في الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود، وأبو داود ⦗١٩٠⦘ رقم (٨٧٦) في الصلاة، باب في الدعاء الركوع والسجود، والنسائي ٢ / ١٨٩ في الافتتاح، باب تعظيم الرب في الركوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٤٨٩) . وأحمد (١/٢١٩) (١٩٠٠) قالا: حدثنا سفيان. والدارمي (١٣٣١) قال: أخبرنا محمد بن أحمد، قال: حدثنا ابن عيينة. وفي (١٣٣٢) قال: أخبرنا يحيى بن حسان، قال: حدثنا سفيان بن عيينة، وإسماعيل بن جعفر. ومسلم (٢/٤٨) قال: حدثنا سعيد ابن منصور، وأبو بكر ابن أبي شيبة، وزهير بن حرب، قالوا: حدثنا سفيان بن عيينة. وفي (٢/٤٨) قال: قال أبو بكر: حدثنا سفيان (ح) وحدثنا يحيى بن أيوب، قال: حدثنا إسماعيل بن جعفر. وأبو داود (٨٧٦) قال: حدثنا مسدد، قال: حدثنا سفيان. وابن ماجة (٣٨٩٩) قال: حدثنا إسحاق بن إسماعيل الأيلي، قال: حدثنا سفيان بن عيينة. والنسائي (٢/١٨٩) وفي الكبرى (٥٤٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان. وفي (٢/٢١٧) وفي الكبرى (٦٢٠) قال: أخبرنا علي بن حجر المروزي، قال: أنبأنا إسماعيل - وهو ابن جعفر - وابن خزيمة (٥٤٨) قال: حدثنا علي بن حجر السعدي، قال: حدثنا إسماعيل - يعني ابن جعفر - وسفيان بن عيينة. (ح) وحدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. وفي (٥٩٩، ٦٧٤) قال: حدثنا علي بن حجر السعدي، قال حدثنا إسماعيل بن جعفر وسفيان بن عيينة (ح) وحدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن المخزومي، قالا: حدثنا سفيان. كلاهما (سفيان، وإسماعيل) قالا: حدثنا سليمان بن سحيم مولى ابن عباس.\n٢ - وأخرجه ابن خزيمة (٦٠٢) قال: حدثنا أبو عاصم، عن ابن جريج.\nكلاهما (سليمان، وابن جريج) قال: أخبرني إبراهيم بن عبد الله بن معبد بن عباس، عن أبيه، فذكره.\n* قال سفيان: أخبرنيه زياد بن سعد قبل أن أسمعه. فقلت له: أقرئ سليمان منك السلام؟ فقال: نعم فلما قدمت المدينة أقرأته منه السلام. وسألته عنه. «الحميدي» (٤٨٩) .","vol":"4","page":189},{"text":"٢١٥٥ - (م د س) علي بن أبي طالب - ﵁ -: قال: «نَهاني رسولُ الله - ﷺ- أنْ أَقْرَأَ القرآنَ وَأنَا رَاكِعٌ أو سَاجِدٌ، ولا أقول: نَهاكم» .\nأخرجه أبو داود، والنسائي، ومسلم.\nوللنسائي أيضًا: «نَهاني رسولُ الله - ﷺ- أَنْ أَقْرَأ رَاكِعًا أو ساجدًا» .\nوقد جاء هذا الفصل في جملة حديث أخرجه مسلم، وهو مذكورٌ في «كتاب الزينة» من حرف الزاي.\nولمسلم أيضًا قال: «نَهاني رسولُ الله - ﷺ- أن أقرأ راكعًا، أو ساجدًا» .\nوفي أخرى: «نهاني حِبِّي أن أَقرأَ راكعًا أَو ساجدًا» .\nوفي أخرى: «نهاني عن قراءةِ القرآنِ، وأنا رَاكِعٌ - ولم يَذكُر السُّجُودَ» .\nوفي أخرى عن ابن عباس - ولم يذكر عَلِيًّا في إسناده - قال: «نُهِيتُ أَنْ أَقْرَأَ القرآنَ وَأَنَا رَاكِعٌ» (١) .\n_________\n(١) رواه مسلم رقم (٤٨٠) في الصلاة، باب النهي عن قراءة القرآن في الركوع والسجود، وأبو داود رقم (٤٠٤٤) و(٤٠٤٥) و(٤٠٤٦) في اللباس، باب من كره لبس الحرير، والنسائي ٢ / ١٨٨ و١٨٩ في الافتتاح، باب النهي عن القراءة في الركوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه ابن عباس، عن علي ولفظه:\nنهاني رسول الله -ﷺ- عن خاتم الذهب، وأن أقرأ وأنا راكع، وعن القسي، والمعصفر» .\nوفي رواية «نهاني رسول الله -ﷺ- عن خاتم الذهب وعن لبس الحمرة، وعن القراءة في الركوع والسجود» .\n١ - أخرجه أحمد (١/٨١) (٦١١) وفي (١/١٢٣) (١٠٠٤) قال: حدثنا يحيى بن سعيد، عن ابن عجلان. ومسلم (٢/٤٩) قال: حدثنا زهير بن حرب. وإسحاق، قالا: أخبرنا أبو عامر العقدي، قال: حدثنا داود بن قيس. (ح) وحدثني هارون بن عبد الله، قال: حدثنا ابن أبي فديك، قال: حدثنا الضحاك بن عثمان (ح) وحدثنا المقدمي، قال: حدثنا يحيى - وهو القطان - عن ابن عجلان. والنسائي (٢/١٨٨) . وفي الكبرى (٥٤٢) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيي بن سعيد، عن ابن عجلان. وفي (٢/١٨٨) و(٨/١٦٧) . وفي الكبرى (٥٤٣) قال: أخبرنا الحسن بن داود المنكدري، قال: حدثنا ابن أبي فديك، عن الضحاك بن عثمان، وفي (٢/٢١٧) و(٨/١٦٧) . وفي الكبرى (٦١٨) قال: أخبرنا أبو داود سليمان بن سيف، قال: حدثنا أبو علي الحنفي وعثمان بن عمر، قال أبو علي: حدثنا. وقال عثمان: أنبأنا داود بن قيس. وفي الكبرى «تحفة الأشراف» (٧/١٠١٩٤) عن يعقوب بن إبراهيم، عن يحيى بن سعيد، عن ابن عجلان. ثلاثتهم: (ابن عجلان، وداود، والضحاك) عن إبراهيم بن عبد الله بن حنين، عن أبيه.\n.٢ - وأخرجه عبد الله بن أحمد (١/١٠٥٤) (٨٢٩) وفي (١/١١٦) (٩٣٩) قال: حدثنا أبو داود المباركي سليمان بن محمد - جار خلف البزار - قال: حدثنا أبو شهاب. وفي (١/١٠٥) (٨٣١) قال: حدثني محمد بن عبيد بن محمد المحاربي، قال: حدثنا عبد الله بن الأجلح. كلاهما (أبو شهاب، وعبد الله ابن الأجلح) عن ابن أبي ليلى، عن عبد الكريم، عن عبد الله بن الحارث بن نوفل.\nكلاهما (عبد الله بن حنين، وعبد الله بن الحارث) عن ابن عباس، فذكره.\n- ورواه عبد الله بن حنين، عن علي بن أبي طالب ولفظه:\n«أن رسول الله -ﷺ- نهى عن لبس القسي، وعن تختم الذهب، وعن قراءة القرآن في الركوع» .\nوفي رواية «نهاني رسول الله -ﷺ- عن التختم بالذهب، وعن لباس القسي، وعن القراءة في الركوع والسجود، وعن لباس المعصفر» .\n١ - أخرجه مالك «الموطأ» (٧٢) عن نافع. وأحمد (١/٩٢) (٧١٠) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. وفي (١/١١٤) (٩٢٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري. وفي (١/١٢٦) (١٠٤٣) قال: قرأت على عبد الرحمن. عن مالك، عن نافع (ح) وحدثنا إسحاق - يعني ابن عيسى - قال: أخبرني مالك، عن نافع. والبخاري في خلق أفعال العباد (٦٩، ٧٠) قال: حدثنا إسماعيل، قال: حدثني مالك، عن نافع (ح) وحدثنا عبد الله بن يوسف، قال: حدثنا الليث، قال: حدثني يزيد بن أبي حبيب (ح) وحدثنا محمد بن عبيد قال: حدثنا أنس بن عياض عن الحارث بن عبد الرحمن بن عبد الله بن أبي ذباب. ومسلم (٢/٤٨) قال: حدثني أبو الطاهر وحرملة. قالا: أخبرنا ابن وهب، عن يونس، عن ابن شهاب. (ح) وحدثنا أبو كريب محمد بن العلاء، قال: حدثنا أبو أسامة، عن الوليد - يعني ابن كثير -. (ح) وحدثني أبو بكر بن إسحاق، قال: أخبرنا ابن أبي مريم. قال: أخبرنا محمد بن جعفر، قال: أخبرني زيد بن أسلم. وفي (٢/٤٩) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك، عن نافع (ح) وحدثني عيسى بن حماد المصري، قال: أخبرنا الليث، عن يزيد بن أبي حبيب. (ح) وحدثني هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: حدثني أسامة بن زيد. (ح) قال: وحدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل - يعنون ابن جعفر - قال: أخبرني محمد - وهو ابن عمرو - (ح) قال: وحدثني هناد بن السري، قال: حدثنا عبدة، عن محمد بن إسحاق. وفي (٦/١٤٤) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. عن نافع. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب. (ح) وحدثنا عبد بن حميد. قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري. وأبو داود (٤٠٤٤) قال: حدثنا القعنبي، عن مالك، عن نافع. وفي (٤٠٤٥) قال: حدثنا أحمد بن محمد المروزي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر عن الزهري. وفي (٤٠٤٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن محمد بن عمرو. والترمذي (٢٦٤) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن، قال: حدثنا مالك بن أنس. عن نافع. وفي (٢٦٤) و(١٧٢٥) قال: حدثنا قتيبة، قال: حدثنا مالك بن أنس، عن نافع. وفي (١٧٣٧) قال: حدثنا سلمة بن شبيب والحسن بن علي، وغير واحد. قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري. والنسائي (٢/١٨٩) و(٨/١٩١) . وفي الكبرى (٥٤٤) قال: أخبرنا عيسى بن حماد زغبة، عن الليث، عن يزيد بن أبي حبيب. وفي (٢/١٨٩) . وفي الكبرى (٥٤٥) قال: أخبرنا قتيبة، عن مالك، عن نافع. وفي (٢/٢١٧) . وفي الكبرى (٦١٩) قال: أخبرنا أحمد بن عمرو بن السرح، قال: أنبأنا ابن وهب، عن يونس. (ح) والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن وهب، عن يونس، عن ابن شهاب. وفي (٨/١٦٧) قال: أخبرنا محمد بن عبد الله بن عبد الرحيم البرقي. قال: حدثنا أبو الأسود. قال: حدثنا نافع بن يزيد، عن يونس، عن ابن شهاب. وفي (٨/١٦٨) قال: أخبرنا الحسن بن قزعة، قال: حدثنا خالد بن الحارث، قال: حدثنا محمد بن عمرو. وفي (٨/١٩١) قال: قال الحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن القاسم، قال: حدثني مالك، عن نافع. وفي الكبرى «الورقة ١٢٩ - أ» قال: أخبرني محمد بن علي بن ميمون الرقي، قال: حدثنا القعنبي، قال: حدثنا إسحاق بن أبي بكر. «وفيه» قال: أخبرني أحمد بن سعيد، قال: حدثنا عبد الرزاق، قال:أخبرنا معمر، عن الزهري. «وفيه» قال: أخبرني عبد الله بن الهيثم بن عثمان، قال: حدثنا أبو عامر، قال: حدثنا زهير، عن شريك. جميعهم (نافع، ومحمد بن إسحاق، والزهري، ويزيد بن أبي حبيب، والحارث بن عبد الرحمن، والوليد بن كثير، وزيد بن أسلم، وأسامة بن زيد، ومحمد بن عمرو، وإسحاق بن أبي بكر، وشريك) عن إبراهيم بن عبد الله بن حنين.\n٢ - وأخرجه أحمد (١/١٣٢) (١٠٩٨) قال: حدثنا وكيع وعثمان بن عمر. وابن ماجة (٣٦٠٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. كلاهما (وكيع، وعثمان) قالا: حدثنا أسامة بن زيد.\n٣ - وأخرجه البخاري في «خلق أفعال العباد» (٧٠) قال: حدثنا عبد الرحمن بن يونس. ومسلم (٢/٤٩) قال: حدثناه قتيبة. كلاهما (عبد الرحمن، وقتيبة) عن حاتم بن إسماعيل، عن جعفر بن محمد، عن محمد بن المنكدر.\n٤ - وأخرجه النسائي في الكبرى «الورقة ١٢٩ - أ» قال: أخبرنا علي بن حجر، قال: أخبرنا إسماعيل، قال: حدثنا شريك.\nأربعتهم (إبراهيم، وأسامة، وابن المنكدر، وشريك) عن عبد الله بن حنين، فذكره.\n* أخرجه النسائي (٨/١٦٨) قال: أخبرني هارون بن محمد بن بكار بن بلال، عن محمد بن عيسى - وهو ابن القاسم بن سميع - قال: حدثنا زيد بن واقد، عن نافع. وفي الكبرى «الورقة ١٢٩ - أ» قال: أخبرني إبراهيم بن هارون البلخي، قال: حدثنا حاتم بن إسماعيل، عن جعفر بن محمد بن علي بن الحسين، عن محمد بن المنكدر. كلاهما (نافع، ومحمد بن المنكدر) قال نافع: عن إبراهيم مولى علي، عن علي. وقال محمد بن المنكدر: عن إبراهيم بن عبد الله بن حنين، عن علي، فذكره. ولم يقل إبراهيم: «عن أبيه» .\n* وأخرجه عبد الله بن أحمد (١/١٢٦) (١٠٤٤) قال: حدثني أبي وأبو خيثمة، قالا: حدثنا إسماعيل، قال: أنبأنا أيوب، عن نافع، عن إبراهيم بن فلان بن حنين عن جده حنين، قال: قال علي. فذكره. «قال عبد الله بن أحمد» قال أبو خيثمة في حديثه: حدثت أن إسماعيل رجع عن «جده حنين» .\n* وأخرجه النسائي (٨/١٦٨) قال: أخبرني أبو بكر بن علي، قال: حدثنا إبراهيم بن الحجاج، قال: حدثنا حماد بن سلمة، عن عبيد الله بن عمر، عن نافع، عن ابن حنين مولى ابن عباس، أن عليّا قال. فذكره.\n* وأخرجه ابن ماجة (٣٦٤٢) قال: حدثنا أبو بكر، قال: حدثنا عبد الله بن نمير. والنسائي (٨/١٦٨) قال: أخبرنا إسساعيل بن مسعود، قال: حدثنا بشر - وهو ابن الفضل -. كلاهما - عبد الله بن نمير، وبشر - عن عبيد الله، عن نافع، عن ابن حنين مولى علي، عن علي، فذكره.\n* وأخرجه النسائي (٨/١٦٨) قال: أخبرنا الحسين بن منصور بن جعفر النيسابوري، قال: حدثنا حفص ابن عبد الرحمن البلخي، قال: حدثنا سعيد، عن أيوب. وفي (٨/١٦٩) قال: أخبرنا قتيبة، قال: حدثنا الليث. كلاهما (أيوب، والليث) . قال أيوب: عن نافع، عن مولى للعباس، أن عليّا قال. وقال الليث: عن نافع، عن إبراهيم بن عبد الله بن حنين، عن بعض موالي العباس، عن علي، فذكره.\n* وأخرجه النسائي (٨/١٦٩) و(١٩١) قال: أخبرني هارون بن عبد الله، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا حرب - وهو ابن شداد - عن يحيى، قال: حدثني عمرو بن سعد الفدكي. وفي (٨/١٩١) قال: أخبرنا يحيى بن درست، قال: حدثنا أبو إسماعيل، قال: حدثنا يحيى بن أبي كثير، أن محمد بن إبراهيم حدثه. وفي (٨/١٩٢) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا الحسن ابن موسى، قال: حدثنا شيبان، عن يحيى، قال: أخبرني خالد بن معدان. ثلاثتهم (عمرو بن سعد، ومحمد بن إبراهيم، وخالد) عن ابن حنين، عن علي، فذكره.\n* وأخرجه النسائي «الكبرى الورقة ١٢٧ / أ» قال: أخبرنا إسحاق بن منصور، قال: أخبرنا أبو نعيم، قال: حدثنا شيبان، عن يحيى، عن ابن حنين، أن عليّا أخبره. نحوه. ليس بين يحيى وبين ابن حنين أحد.\n* وأخرجه النسائي (٨/١٦٩) . وفي الكبرى «الورقة ١٢٧/ أ» قال: أخبرنا محمود بن خالد، قال: حدثنا الوليد، قال: حدثنا أبو عمرو الأوزاعي، عن يحيى، عن علي، فذكره. قال النسائي: مرسل.\n- ورواه عن علي بن الحسين، عن علي بن أبي طالب - ولفظه:.\n«أن النبي -ﷺ- نهاه عن ثلاث: نهاني أن أتختم بالذهب، ونهاني أن ألبس القسية، ونهاني أن أقرأ القرآن وأنا راكع» .\nوفي رواية أبي عوانة «أن رسول الله -ﷺ- نهاني عن ثلاثة: نهاني عن القسي، والميثرة، وأن أقرأ وأنا راكع» .\nأخرجه عبد الله بن أحمد (١/٨٠) (٦٠١) قال: حدثني حجاج بن يوسف الشاعر، قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة. والنسائي في الكبرى «الورقة ١٢٨ / أ» قال: أخبرنا أبو علي محمد بن يحيى مروزي، قال: حدثنا عبد الله بن عثمان، عن أبي حمزة.\nكلاهما (أبو عوانة، وأبو حمزة السكري) عن عطاء بن السائب، عن موسى بن سالم أبي جهضم، أن أبا جعفر حدثه، عن أبيه، فذكره.\n* قال أبو عبد الرحمن النسائي: خالفه عمرو بن دينار، رواه عن أبي جعفر، عن علي مرسلا: أخبرنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا سفيان، عن عمرو، عن أبي جعفر، عن علي..... الحديث.\n* وأخرجه البخاري في «خلق أفعال العباد» (٧٠) قال: حدثنا عبد الرحمن بن يونس، قال: حدثنا حاتم بن إسماعيل، عن جعفر، عن أبيه، عن علي، فذكره.\nولفظه: «يا علي، إني أحب لك ما أحب لنفسي، وأكره لك ما أكره لنفسي، لا تقرأ وأنت راكع ولا وأنت ساجد. ولا تصل وأنت عاقص شعرك فإنه كفل الشيطان. ولا تقع بين السجدتين. ولا تعبث بالحصى. ولا تفترش ذراعيك. ولا تفتح على الإمام ولا تتختم بالذهب، ولا تلبس القسي، ولا تركب على المياثر» .\nأخرجه أحمد (١/٨٢) (٦١٩) قال: حدثنا عبد الله بن نمير، قال: حدثنا حجاج. وفي (١/١٤٦) (١٢٤٣) قال: حدثنا يزيد، قال: أنبأنا إسرائيل بن يونس. وعبد بن حميد (٦٧) قال: أخبرنا عبيد الله ابن موسى، عن إسرائيل. وأبو داود (٩٠٨) قال: حدثنا عبد الوهاب بن نجدة، قال: حدثنا محمد بن يوسف الفريابي، عن يونس بن أبي إسحاق. وابن ماجة (٨٩٤) قال: حدثنا علي بن محمد، قال: حدثنا عبيد الله بن موسى، عن إسرائيل. والترمذي (٢٨٢) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا عبيد الله بن موسى، قال: حدثنا إسرائيل.\nثلاثتهم (حجاج، وإسرائيل، ويونس) عن أبي إسحاق، عن الحارث، فذكره.\n* رواية حجاج مختصرة على: «نهى رسول الله -ﷺ- أن يقرأ الرجل وهو راكع أو ساجد» .\n* ورواية يونس مختصرة على: «يا علي لا تفتح على الإمام في الصلاة» .\n* رواية ابن ماجة والترمذي مختصرة على: «لا تُقع بين السجدتين» .","vol":"4","page":190},{"text":"٢١٥٦ - (م د) أبو هريرة - ﵁ -: أَنَّ رسولَ الله - ﷺ- كانَ يقولُ في سُجُودِهِ: «اللَّهُمَّ اغْفِر لي ذَنبي كُلَّه، دِقَّه، وَجِلَّه، أوَّلَه وآخِرَه، سِرَّه وعَلانيتَه» . أخرجه مسلم، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دِقَّه وجِلَّه): الدقيق من الأمور: الصغير منها، والجليل: العظيم الكبير منها.\n_________\n(١) رواه مسلم رقم (٤٨٣) في الصلاة، باب ما يقال في الركوع والسجود، وأبو داود رقم (٨٧٨) في الصلاة، باب في الدعاء في الركوع والسجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٥٠) قال: حدثني أبو الطاهر ويونس بن عبد الأعلى. وأبو داود (٨٧٨) قال: حدثنا أحمد بن صالح. (ح) وحدثنا أحمد بن السرح. وابن خزيمة (٦٧٢) قال: حدثنا يونس بن عبد الأعلى.\nثلاثتهم (أبو الطاهر أحمد بن السرح، ويونس بن عبد الأعلى، وأحمد بن صالح) عن ابن وهب. قال: أخبرني يحيى بن أيوب، عن عمارة بن غزية، عن سمي مولى أبي بكر، عن أبي صالح، فذكره.","vol":"4","page":191},{"text":"٢١٥٧ - (خ م د س) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يُكثِرُ أن يَقُولَ في رُكُوعِهِ وسُجودِهِ: سُبحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمدِكَ، اللَّهُمَّ اغفِر لي، يَتَأوَّلُ القُرآنَ» .\nأخرجه الجماعة إلا الموطأ، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتأول القرآن): معنى قولها: «يتأول القرآن» أن قوله - ﷺ ⦗١٩٢⦘ سبحان ربي وبحمده، من قوله تعالى: ﴿فَسبِّح بِحَمْدِ ربِّكَ﴾ .\n_________\n(١) رواه البخاري ٢ / ٢٤٧ في صفة الصلاة، باب التسبيح والدعاء في السجود، وباب الدعاء في الركوع، وباب التسبيح والدعاء في السجود، وفي المغازي، باب منزل النبي ﷺ يوم الفتح، وفي تفسير سورة: ﴿إذا جاء نصر الله والفتح﴾، ومسلم رقم (٤٨٤) في الصلاة، باب ما يقال في الركوع والسجود، وأبو داود رقم (٨٧٧) في الصلاة، باب في الدعاء في الركوع والسجود، والنسائي ٢ / ٢١٩ في الافتتاح، باب الدعاء في السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/٤٣) قال: حدثنا جرير. وفي (٦/٤٩) قال: حدثنا يحيى، عن سفيان. وفي (٦/١٠٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٩٠) قال: حدثنا عبد الرحمن عن سفيان. (ح) ووكيع. قال: حدثنا سفيان. والبخاري (١/٢٠١) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. وفي (١/٢٠٧) قال: حدثنا مسدد. قال: حدثنا يحيى، عن سفيان. وفي (٥/١٨٩) قال: حدثني محمد بن بشار. قال: حدثنا غندر. قال: حدثنا شعبة. وفي (٦/٢٢٠) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير. ومسلم (٢/٥٠) قال: حدثنا زهير بن حرب وإسحاق بن إبراهيم. قال زهير: حدثنا جرير. وأبو داود (٨٧٧) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير. وابن ماجة (٨٨٩) قال: حدثنا محمد بن الصباح. قال: حدثنا جرير. والنسائي (٢/١٩٠) . وفي الكبرى (٥٤٨) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد ويزيد قالا: حدثنا شعبة. وفي (٢/٢١٩) . وفي الكبرى (٦٢٢) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن سفيان. وفي (٢/٢٢٠) وفي الكبرى (٦٢٩) قال: أخبرنا محمود بن غيلان. قال: حدثنا وكيع، عن سفيان. وابن خزيمة (٦٠٥) قال: حدثنا يعقوب بن إبراهيم الدورقي. ويوسف بن موسى. قالا: حدثنا جرير. (ح) قال: وحدثنا سلم بن جنادة. قال: حدثنا وكيع، عن سفيان. ثلاثتهم (جرير، وسفيان الثوري، وشعبة) عن منصور بن المعتمر.\n٢ - وأخرجه أحمد (٦/٢٣٠) قال: حدثنا ابن نمير (ح) ويعلى. وفي (٦/٢٥٣) قال: حدثنا يحيى بن آدم. قال: حدثنا مفضل. والبخاري (٦/٢٢٠) قال: حدثنا الحسن بن الربيع. قال: حدثنا أبو الأحوص. ومسلم (٢/٥٠) قال: حدثني محمد بن ارفع. قال: حدثنا يحيى بن آدم. قال: حدثنا مفضل. وابن خزيمة (٨٤٧) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا ابن نمير. أربعتهم (عبد الله ابن نمير، ويعلى، وأبو الأحوص، ومفضل بن مهلهل) عن الأعمش.\nكلاهما (منصور، والأعمش) عن مسلم بن صبيح أبي الضحى، عن مسروق، فذكره.\n* ولفظ رواية الأعمش: «ما رأيت النبي -ﷺ- منذ نزل عليه إذا جاء نصر الله والفتح يصلي صلاة إلا دعا أو قال فيها: سبحانك ربي وبحمدك اللهم اغفر لي» .","vol":"4","page":191},{"text":"٢١٥٨ - (م د س) عائشة - ﵂ -: قالت: «كانَ رسولُ الله - ﷺ- يقولُ في رُكوعِهِ وسُجُودِهِ: سُبُّوحٌ قُدُّوسٌ، ربُّ الملائِكَةِ والرُّوحِ» . أخرجه مسلم، وأبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سبوح): فعول من التسبيح، مضموم الأول، وقد فتح، وليس بالكثير، والقدوس: قد تقدم ذكره.\n(رب الملائكة والروح): قيل: هو اسم ملك من الملائكة عظيم الشأن والخلق، وقيل: هو اسم جبريل، وقيل: هو روح الخلائق التي بها حياتهم وبقاؤهم.\n_________\n(١) رواه مسلم رقم (٤٨٧) في الصلاة، باب ما يقال في الركوع والسجود، وأبو داود رقم (٨٧٢) في الصلاة، باب ما يقول الرجل في ركوعه وسجوده، والنسائي ٢ / ٢٢٤ في الافتتاح، باب نوع آخر من الدعاء في السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤) قال: ثنا عمرو بن الهيثم. قال: ثنا هشام. وفي (٦/٩٤ و١٧٦) قال: حدثنا بهز. قال: حدثنا شعبة. وفي (٦/١١٥) قال: حدثنا سليمان بن حرب وعفان. قالا: حدثنا شعبة. وفي (٦/١٤٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٤٩) قال: حدثنا سليمان بن حرب. قال: حدثنا شعبة. وفي (٦/١٩٣) قال: حدثنا يحيى. قال: حدثنا سعيد. وفي (٦/٢٠٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢٤٤) قال: حدثنا روح. قال: حدثنا شعبة. وفي (٦/٢٦٥) قال: حدثنا عبد الوهاب. قال: سئل سعيد: ما يقول الرجل في ركوعه؟ فأخبرنا. ومسلم (٢/٥١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر العبدي. قال: حدثنا سعيد بن أبي عروبة. (ح) وحدثنا محمد بن المثنى. قال: حدثنا أبو داود. قال: حدثنا شعبة. (ح) قال أبو داود: وحدثني هشام. وأبو داود (٨٧٢) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا هشام. والنسائي (٢/١٩٠) وفي الكبرى (٥٤٩) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. قال: حدثنا شعبة. وفي (٢/٢٢٤) وفي الكبرى (٦٣٣) قال: أخبرنا بندار محمد بن بشار.\nقال: حدثنا يحيى بن سعيد القطان وابن أبي عدي، عن شعبة. وفي الكبرى «تحفة الأشراف» (١٢/١٧٦٦٤) عن أبي الأشعث، عن يزيد بن زريع، عن سعيد بن أبي عروبة. وابن خزيمة (٦٠٦) قال: حدثنا الصنعاني محمد بن عبد الأعلى. قال: حدثنا خالد - يعني ابن الحارث -. قال: حدثنا شعبة.\nأربعتهم (هشام، وشعبة، وسعيد، ومعمر) عن قتادة، عن مطرف بن عبد الله بن الشخير، فذكره.","vol":"4","page":192},{"text":"٢١٥٩ - (م ط ت د س (١) عائشة - ﵂ -: قالت: «فَقَدْتُ رسولَ الله - ﷺ- من الْفِرَاشِ، فَالْتَمَسْتُهُ، فَوَقَعَتْ يَدِي في بَطْنِ قَدَمَيْهِ، وهو في الْمَسْجِدِ، وَهُمَا مَنْصُوبَتَانِ، وهو يقول: اللَّهُمَّ إِنِّي أعُوذُ بِكَ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ (٢) من عُقُوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ، لا أُحْصِي ثَنَاء عَليك، أنْتَ كما أَثْنَيْتَ عَلَى نَفْسِكَ» . ⦗١٩٣⦘\nوفي رواية [قالت]: «افتقدتُ النبيَّ - ﷺ- ذَاتَ لَيْلَةٍ، فَظَنَنْتُ أَنَّهُ ذَهَبَ إِلَى بَعْضِ نِسَائِهِ، فَتَحَسَّسْتُ، ثُمَّ رَجَعْتُ، فَإِذَا هُوَ رَاكِعٌ - أَوْ سَاجِدٌ- يقول: سُبحانك اللَّهُمَّ وبِحَمْدِكَ، لا إِلهَ إِلا أَنْتَ، فقلتُ: بِأبي أنت وأُمِّي، إني لَفي شَأْنٍ، وإنكَ لَفي آخَرَ» . أخرجه مسلم، والنسائي.\nوأخرج الرواية الأولى الموطأ، والترمذي، وأبو داود.\nوفي أخرى للنسائي: قالت: «فَقَدْتُ رسولَ الله -ﷺ- من مَضْجَعِهِ، فَجَعَلْت أَلْتَمِسُهُ، فَظَنَنتُ أَنَّهُ أَتَى بعضَ جَوَارِيه، فَوَقَعت يَدِي عليه وهو ساجدٌ يقول: اللَّهمَّ اغْفِر لي ما أسرَرْتُ وما أعلَنتُ» (٣) .\n_________\n(١) في الأصل: م د س.\n(٢) في الأصل: ومعافاتك.\n(٣) رواه مسلم رقم (٤٨٦) في الصلاة، باب ما يقال في الركوع والسجود، والموطأ ١ / ٢١٤ في القرآن، باب ما جاء في الدعاء، وأبو داود رقم (٨٧٩) في الصلاة، باب في الدعاء في الركوع والسجود، والترمذي رقم (٣٤٩١) في الدعوات، باب رقم (٧٨)، والنسائي ٢ / ٢٢٠ و٢٢٣ في الافتتاح، باب نوع آخر من الدعاء في السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه محمد بن إبراهيم بن الحارث التيمي أن عائشة أم المؤمنين قالت: أخرجه مالك «الموطأ» (١٥٠) . والترمذي (٣٤٩٣) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك (ح) وحدثنا قتيبة. قال: حدثنا الليث. والنسائي (٢/٢٢٢) . وفي الكبرى (٦٢٨) قال: أخبرنا إسحاق ابن إبراهيم. قال: أنبأنا جرير.\nثلاثتهم - مالك، والليث، وجرير -عن يحيى بن سعيد. عن محمد بن إبراهيم بن الحارث التيمي، فذكره.\nورواه أبو هريرة، عن عائشة:\nأخرجه أحمد (٦/٢٠١) قال: حدثنا حماد بن أسامة. ومسلم (٢/٥١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. وأبو داود (٨٧٩) قال: حدثنا محمد بن سليمان الأنباري. قال: حدثنا عبدة. وابن ماجة (٣٨٤١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. والنسائي (١/١٠٢) وفي الكبرى (١٥٦) قال: أخبرنا محمد بن عبد الله بن المبارك ونصير بن الفرج. قالا: حدثنا أبو أسامة. وفي (٢/٢١٠) وفي الكبرى (٦٠٠) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبدة. وابن خزيمة (٦٥٥ و٦٧١) قال: حدثنا يعقوب بن إبراهيم الدورقي وعلي بن شعيب. قالا: حدثنا أبو أسامة.\nكلاهما - أبو أسامة حماد بن أسامة، وعبدة بن سليمان - عن عبيد الله بن عمر، عن محمد بن يحيى بن حبان، عن الأعرج، عن أبي هريرة، فذكره.\n* أخرجه أحمد (٦/٥٨) قال: حدثنا ابن نمير. قال: حدثنا عبيد الله، عن محمد بن يحيى، عن عبد الرحمن الأعرج، عن عائشة، فذكرته. ليس فيه: «عن أبي هريرة» .\n- ورواه عروة بن الزبير، قال: قالت عائشة زوج النبي -ﷺ-:\nأخرجه ابن خزيمة (٦٥٤) قال: حدثنا أحمد بن عبد الله بن عبد الرحيم البرقي وإسماعيل بن إسحاق الكوفي، - سكن الفسطاط - قالا: حدثنا ابن أبي مريم. قال: أخبرنا يحيى بن أيوب. قال: حدثني عمارة بن غزية. قال: سمعت أبا النضر يقول: سمعت عروة بن الزبير يقول، فذكره.\n- ورواه مسروق بن الأجدع، عن عائشة:\nأخرجه النسائي (٨/٢٨٣) قال: أخبرنا إبراهيم بن يعقوب. قال: حدثني العلاء بن هلال. قال: حدثنا عبيد الله، عن زيد، عن عمرو بن مرة، عن القاسم بن عبد الرحمن، عن مسروق بن الأجدع، فذكره.\n- ورواه ابن أبي مليكة، عن عائشة:\nأخرجه أحمد (٦/١٥١) قال: حدثنا عبد الرزاق. ومسلم (٢/٥١) قال: حدثني حسن بن علي الحلواني ومحمد بن رافع قالا: حدثنا عبد الرزاق. والنسائي (٢/٢٢٣) و(٧/٧٢) وفي الكبرى (٦٣٠) قال: أخبرنا إبراهيم بن الحسن المصيصي المقسمي. قال: حدثنا حجاج.\nكلاهما -عبد الرزاق، وحجاج -عن ابن جريج، عن عطاء، عن ابن أبي مليكة، فذكره.\n* أخرجه أحمد (٦/١٥١) قال: حدثنا محمد بن بكر. والنسائي (٧/٧٢) قال: أخبرنا إسحاق بن منصور. قال: حدثنا عبد الرزاق. كلاهما (محمد بن بكر، وعبد الرزاق) عن ابن جريج، قال: أخبرني ابن أبي مليكة. فذكره. ليس فيه «عن عطاء» .\n- ورواه هلال بن يساف. قال: قالت عائشة:\nأخرجه أحمد (٦/١٤٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (٢/٢٢٠) وفي الكبرى (٦٢٣) قال: أخبرنا محمد بن قدامة. قال: حدثنا جرير. وفي (٢/٢٢٠) قال: أخبرنا محمد ابن المثنى. قال: حدثنا محمد. قال: حدثنا شعبة.\nكلاهما (شعبة، وجرير) عن منصور، عن هلال بن يساف، فذكره.\n- ورواه صالح بن سعيد، عن عائشة:\nأخرجه أحمد (٦/٢٠٩) قال: حدثنا وكيع، عن نافع، يعني ابن عمر، عن صالح بن سعيد، فذكره.","vol":"4","page":192},{"text":"٢١٦٠ - (س) جابر بن عبد الله - ﵄ -: «أنَّ النبيَّﷺ- كانَ إذَا رَكَعَ قال: اللَّهمَّ لَكَ رَكَعْتُ، وبِكَ آمَنْتُ، وَلَكَ أسلَمتُ، وعليك توكلتُ، أنتَ رَبِّي، خَشَعَ سَمعِي، وَبَصَري، ولحمي، ودَمي، وعِظَامي للهِ ربِّ العَالمينَ» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٩٢ في الافتتاح، باب نوع آخر من الدعاء في الركوع، وإسناده صحيح، وهو جزء من حديث طويل رواه مسلم في \" صحيحه \" من حديث علي ﵁ رقم (٧٧١) بلفظ: \" اللهم لك ركعت، وبك آمنت، ولك أسلمت، خشع لك سمعي وبصري ومخي وعظمي وعصبي \"، وسيأتي برقم (٢١٨١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح، وأصله في مسلم:راجع الحديث رقم (٢١٥٠) .","vol":"4","page":193},{"text":"٢١٦١ - (س) جابر بن عبد الله - ﵁ -: أنَّ النبيَّ - ﷺ- كان يقول في سجوده: «اللَّهمَّ لَكَ سَجدْتُ، وبِكَ آمَنْتُ، ولَكَ أسلَمتُ، وأنْتَ رَبِّي، سَجَدَ وَجْهي لِلَّذي خَلَقَهُ وَصَوَّرَهُ، وَشَقَّ سَمعَهُ وبَصرَهُ تَبَارَكَ اللهُ أَحْسَنُ الخَالِقينَ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أسلمت): أسلم الرجل: إذا انقاد وأذعن وأطاع.\n_________\n(١) ٢ / ٢٢٦ في الافتتاح، باب نوع آخر من الدعاء في السجود، وإسناده صحيح، وهو جزء من الحديث الطويل عند مسلم رقم (٧٧١) في صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: راجع الحديث المتقدم.","vol":"4","page":194},{"text":"٢١٦٢ - (س) محمد بن مسلمة - ﵁ -: أنَّ رسولَ الله - ﷺ- «كان إذا قام يصلي تطوُّعًا يقول إذا ركعَ: اللَّهمَّ لكَ ركعتُ، وبك آمنتُ، ولك أَسلمتُ، وعليكَ توكلتُ، أنتَ ربِّي، خَشَعَ سَمْعي، وبصري، ولحمي، ودمي، ومُخِّي، وَعَصَبي للهِ ربِّ العالمين» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خشع): الخشوع: [الخضوع و] الذل.\n_________\n(١) ٢ / ١٩٢ و١٩٣ في الافتتاح، باب نوع آخر من الدعاء في الركوع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: راجع الحديث رقم (٢١٥١) .","vol":"4","page":194},{"text":"٢١٦٣ - (س) محمد بن مسلمة - ﵁ -: قال: «كان النبيُّ -ﷺ- إذا قام من الليلِ يصلي تطوُّعًا، قال: إذا سجدَ: اللَّهمَّ لكَ سجدتُ، وبك آمنتُ، ولك أسلمتُ، اللهم أنت ربي، سَجَدَ وجهي للذي خلقه وصَوَّرهُ، وشَقَّ سَمْعَهُ وبَصَرَهُ، تَبارَكَ اللهُ أحسنُ الخَالِقينَ» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ٢٢٢ في الافتتاح، باب نوع آخر من الدعاء في السجود، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: راجع الحديث رقم (٢١٥١) .","vol":"4","page":195},{"text":"٢١٦٤ - (د) عقبة بن عامر - ﵁ -: قال: لمَّا نَزَلَتْ: ﴿فَسبِّحْ بِاسْمِ رَبِّكَ العَظيم﴾ [الواقعة: ٧٤، ٩٦] قال رسولُ الله - ﷺ-: «اجْعلُوهَا في رُكوعِكم، ولمَّا نَزَلَت: ﴿سَبِّح اسمَ رَبِّكَ الأعلى﴾ [الأعلى: ١] قال: اجعلوها في سُجُودِكم» (١) .\nزاد في رواية قال: «وكانَ رسولُ الله - ﷺ- إذا رَكَعَ قال: سبحانَ رَبِّيَ العظيم وبحمده -ثلاثًا - وإذا سَجَدَ قال: سبحانَ رَبِّي الأعلى، وبحمده ثلاثًا» . أخرجه أبو داود، وقال: هذه الزيادةُ نَخَافُ أن لا تكونَ محفوظَة (٢) . ⦗١٩٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سبحان ربي وبحمده): سبحان: مصدر سبح يسبح تسبيحًا وسبحانًا، أي نزَّه وبرَّأ، ومعناه: براءة الله وتنزيهه، وهو منصوب أبدًا، والباء في «وبحمده» متعلقة بمحذوف، تقديره: وبحمده سبحت، وقيل: الواو زائدة، تقديره: سبحان ربي بحمده، أي: سبحته بحمده.\n_________\n(١) رقم (٨٦٩) في الصلاة، باب ما يقول الرجل في ركوعه وسجوده، ورواه أيضًا ابن ماجة رقم (٨٨٧) في الصلاة، باب التسبيح في الركوع والسجود، والدارمي ١ / ٢٩٩ في الصلاة، باب ما يقال في الركوع، وهو حديث حسن.\n(٢) أبو داود رقم (٨٧٠) في الصلاة، باب ما يقول الرجل في ركوعه وسجوده، وفي هذه الزيادة رجل مجهول، لكن للحديث شواهد بمعناه عند الدارقطني من حديث ابن مسعود، وحذيفة، وعند أحمد والطبراني من حديث أبي مالك الأشعري يرتقي بها إلى درجة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٥٥) قال: حدثنا أبو عبد الرحمن. والدارمي (١٣١١) قال: أخبرنا عبد الله ابن يزيد المقرئ. وأبو داود (٨٦٩) قال: حدثنا الربيع بن نافع أبو توبة. وموسى بن إسماعيل، المعنى، قالا: حدثنا ابن المبارك. وابن ماجة (٨٨٧) قال: حدثنا عمرو بن رافع البجلي، قال: حدثنا عبد الله بن المبارك. وابن خزيمة (٦٠٠ و٦٧٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الله بن يزيد. وفي (٦٠١ و٦٧٠) قال: حدثنا محمد بن عيسى، عن عبد الله بن المبارك.\nكلاهما (أبو عبد الرحمن، عبد الله بن يزيد، وعبد الله بن المبارك) عن موسى بن أيوب الغافقي، قال: سمعت عمي إياس بن عامر، فذكره.\n* أخرجه أبو داود (٨٧٠) قال: حدثنا أحمد بن يونس، قال: حدثنا الليث، يعني ابن سعد، عن أيوب ابن موسى، أو موسى بن أيوب، عن رجل من قومه، عن عقبة بن عامر.... بمعناه. وزاد: «فكان رسول الله -ﷺ- إذا ركع قال: سبحان ربي العظيم وبحمده ثلاثا، وإذا سجد قال: سبحان ربي الأعلى وبحمده ثلاثا» .\n* قال أبو داود: وهذه الزيادة يخاف أن لا تكون محفوظة.\n* قال أبو داود: انفرد أهل مصر بإسناد هذين الحديثين: حديث الربيع، وحديث أحمد بن يونس.\nقلت: الزيادة المذكورة في إسنادها «مبهم» .","vol":"4","page":195},{"text":"٢١٦٥ - (ت د) عبد الله بن مسعود - ﵁ -: قال: قال رسولُ الله - ﷺ-: «إذا ركعَ أحدكم فَلْيَقُل ثَلاثَ مرات: سُبحانَ ربيَ العظيم، وذلك أَدناهُ، وإذا سجدَ فليقل: سبحان ربيَ الأعلى ثلاثًا، وذلك أدناه» . هذه رواية أبي داود.\nوفي رواية الترمذي: «إذا قال أَحدكم في ركوعه: سبحان ربيَ العظيم ثلاثًا، فقد تَمَّ رُكوعُه، وذلك أدناه، وإذا قال في سجوده: سبحان ربي الأعلى ثلاثًا، فقد تَمَّ سُجودُهُ، وذلك أدناه» (١) .\n_________\n(١) رواه أبو داود رقم (٨٨٦) في الصلاة، باب مقدار الركوع والسجود، والترمذي رقم (٢٦١) في الصلاة، باب ما جاء في التسبيح في الركوع والسجود، وقال الترمذي: حديث ابن مسعود ليس إسناده بمتصل، عون بن عبد الله بن عقبة، لم يلق ابن مسعود، قال: وفي الباب عن حذيفة وعقبة بن عامر، أقول: وفي سنده أيضًا إسحاق بن يزيد الهذلي، وهو مجهول كما قال الحافظ في \" التقريب \". وقال الترمذي: والعمل على هذا عند أهل العلم، يستحبون أن لا ينقص الرجل في الركوع والسجود من ثلاث تسبيحات. أقول: وقد ورد في ذلك أحاديث، الظاهر أنها ⦗١٩٧⦘ تصلح بمجموعها أن يستدل بها على استحباب أن لا ينقص الرجل في الركوع والسجود من ثلاث تسبيحات، منها حديث أبي بكرة عند البزار والطبراني في \" الكبير \"، وحديث جبير بن مطعم عند البزار والطبراني في \" الكبير \"، وحديث أبي مالك الأشعري عند الطبراني في \" الكبير \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، والعمل عليه باعتبارات أخر: أخرجه أبو داود (٨٨٦) قال: حدثنا عبد الملك بن مروان الأهوازي، قال: حدثنا أبو عامر وأبو داود. وابن ماجة (٨٩٠) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا وكيع. والترمذي (٢٦١) قال: حدثنا علي بن حجر، قال: أخبرنا عيسى بن يونس.\nأربعتهم - أبو عامر، وأبو داود، ووكيع، وعيسى - عن ابن أبي ذئب، عن إسحاق بن يزيد الهذلي، عن عون بن عبد الله بن عتبة، فذكره.\n* قال أبو داود: هذا مرسل: عون لم يدرك عبد الله.\n* وقال الترمذي: حديث ابن مسعود ليس إسناده بمتصل، عون بن عبد الله بن عتبة لم يلق ابن مسعود.","vol":"4","page":196},{"text":"٢١٦٦ - (ت د س) حذيفة بن اليمان - ﵁ -: «أَنَّهُ صَلَّى مَعَ النبيِّ - ﷺ- فكان يقول في ركوعه: سبحانَ رَبِّيَ العظيمِ، وفي سُجُودِهِ: سُبحانَ رَبيَ الأعلى، وما أَتى على آيةِ رَحْمةٍ إلا وَقَفَ وسأَلَ، وما أَتَى على آيةِ عذابٍ إلا وَقَفَ وتَعَوَّذَ» .\nهذه رواية الترمذي. وعند أبي داود مثلُها، إلا قوله: «وسَألَ»، فلَيْست عِنْدَهُ، وفي رواية النسائي: قال: «صلَّى معَ النبيِّ -ﷺ- في رمضانَ فركعَ، فقال في ركوعِهِ: سبحانَ رَبِّيَ العظيمِ، مثلما كانَ قائمًا، ثم جلس يقولُ: رَبِّ اغْفِر لي، مثلما كان قائمًا، ثم سَجدَ فقال: سبحان ربيَ الأعلى مثلما كان قائمًا، فما صلَّى [إلا] أَربعَ ركعاتٍ، حتى جاء بِلالٌ إِلى الغَدَاةِ» .\nوفي أخرى مثل رواية الترمذي إلى قوله: «الأعلى» .\nوفي أخرى: أنه صلى مع رسولِ الله - ﷺ- لَيْلَة، فَسَمِعَهُ يقولُ حِينَ كَبَّرَ قال: «الله أكبرُ -[ثلاثًا]- ذو الجَبروتِ، والمَلكُوتِ، والكبرياءِ، والعَظَمةِ»، وكان يقول في ركوعه: «سبحانَ ربيَ العظيم» . وإذا رفع رأسه ⦗١٩٨⦘ من الركوع قال: «ربي لك الحمدُ (١)»، وفي سجوده: «سبحانَ ربيَ الأعلى»، وبين السجدَتَيْنِ: «ربِّ اغفر لي، ربِّ اغفر لي»، [وكان قيامُه وركوعه] وإذا رفع رأسهُ من الرُّكوعِ وسجودُهُ وما بين السجدتين قريبٌ من السَّواء (٢) .\n_________\n(١) الذي في النسائي المطبوع: لربي الحمد، لربي الحمد.\n(٢) رواه الترمذي رقم (٢٦٢) في الصلاة، باب ما جاء في التسبيح في الركوع والسجود، وأبو داود رقم (٨٧١) في الصلاة، باب ما يقول الرجل في ركوعه وسجوده، والنسائي ٣ / ٢٢٦ في قيام الليل، باب تسوية القيام والركوع، وفي الافتتاح، باب ما يقول في قيامه ذلك، وباب الذكر في الركوع، وإسناده عند الترمذي وأبو داود صحيح، وقال الترمذي: حديث حسن صحيح، وروايتا النسائي الأولى والثالثة فيهما ضعف، ولكن يشهد لهما حديث عوف الذي بعده، ورواه مسلم رقم (٧٧٢) في صلاة المسافرين وقصرها، باب استحباب تطويل القراءة في صلاة الليل بنحو رواية الترمذي وأبي داود، والثانية عند النسائي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن حذيفة، صلة من بن زفر - ولفظه:\nصليت مع النبي -ﷺ- ذات ليلة، فافتتح البقرة. فقلت: يركع عند المائة. ثم مضى. فقلت: يصلي بها في ركعة. فمضى. فقلت: يركع بها. ثم افتتح النساء فقرأها، ثم افتتح آل عمران فقرأها، يقرأ مترسلا، إذا مر بآية فيها تسبيح سبح، وإذا مر بسؤال سأل، وإذا مر بتعوذ تعوذ، ثم ركع، فجعل يقول: سبحان ربي العظيم. فكان ركوعه نحوا من قيامه. ثم قال: سمع الله لمن حمده. ثم قام طويلا قريبا مما ركع، ثم سجد، فقال: سبحان ربي الأعلى. فكان سجوده قريبا من قيامه» .\n١ - أخرجه أحمد (٥/٣٨٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/٣٨٤) قال: حدثنا أبو معاوية. وفي (٥/٣٩٤) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٥/٣٩٧) قال: حدثنا ابن نمير. والدارمي (١٣١٢) قال: أخبرنا سعيد بن عامر، عن شعبة. ومسلم (٢/١٨٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو معاوية. (ج) وحدثنا زهير بن حرب، وإسحاق بن إبراهيم جميعا، عن جرير. (ج) وحدثنا ابن نمير، قال: حدثنا أبي. وأبو داود (٨٧١) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وابن ماجة (٨٩٧) قال: حدثنا علي بن محمد، قال: حدثنا حفص بن غياث. و(١٣٥١) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية. والترمذي (٢٦٢) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. وفي (٢٦٣) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، عن شعبة. والنسائي (٢/١٧٦) وفي الكبرى (٩٩٠) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى، وعبد الرحمن، وابن أبي عدي، عن شعبة. وفي (٢/١٧٧) وفي الكبرى (٩٩١) قال: أخبرنا محمد بن آدم، عن حفص بن غياث. وفي (٢/١٩٠) وفي الكبرى (٥٤٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا أبو معاوية. وفي (٢/٢٢٤) وفي الكبرى (٦٣٢) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير. وفي (٣/٢٢٥) وفي الكبرى (١٢٨٦) قال: أخبرنا الحسين بن منصور، قال: حدثنا عبد الله بن نمير. وابن خزيمة (٥٤٣ و٦٠٣) قال: حدثنا بندار، قال: حدثنا يحيى، وعبد الرحمن بن مهدي، وابن أبي عدي عن شعبة (ح)، وحدثنا أبوموسى قال: حدثنا عبد الرحمن بن مهدي قال: حدثنا شعبة. وفي (٥٤٣) و(٦٠٣) قال: حدثنا بشر بن خالد العسكري، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٦٠٣ و٦٦٠ و٦٦٩) قال: حدثنا مؤمل بن هشام اليشكري، وسلم بن جنادة القرشي، قالا: حدثنا أبو معاوية. وفي (٦٠٣) قال: حدثنا أبو موسى ويعقوب بن إبراهيم، قالا: حدثنا عبد الرحمن بن مهدي، قال: حدثنا شعبة. وفي (٦٨٤) قال: حدثنا سلم بن جنادة، قال: حدثنا حفص بن غياث. خمستهم (شعبة، وأبو معاوية، وابن نمير، وجرير، وحفص) عن الأعمش، عن سعد بن عبيدة، عن المستورد.\n٢ - وأخرجه ابن خزيمة (٦٠٤ و٦٦٨) قال: حدثنا يعقوب بن إبراهيم الدورقي، ومحمد بن أبان، وسلم ابن جنادة، قالوا: حدثنا حفص بن غياث، قال: حدثنا ابن أبي ليلى، عن الشعبي.\nكلاهما (المستورد، والشعبي) عن صلة بن زفر، فذكره.\n* وأخرجه أحمد (٥/٣٨٩) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان، عن الأعمش، عن سعد بن عبيدة، عن صلة بن زفر، عن حذيفة. «ليس فيه المستورد» .\n* زاد حفص بن غياث في روايته: «كان يقول بين السجدتين: رب اغفرلي، رب اغفر لي» .\n* الروايات مطولة ومختصرة.\n- ورواه طلحة بن يزيد الأنصاري، عن حذيفة، ولفظه:\n«أتيت النبي -ﷺ- في ليلة من رمضان، فقام يصلي، فلما كبر قال: الله أكبر، ذو الملكوت، والجبروت، والكبرياء، والعظمة، ثم قرأ البقرة، ثم النساء، ثم آل عمران، لا يمر بآية تخويف إلا وقف عندها، ثم ركع، يقول: سبحان ربي العظيم، مثل ما كان قائما، ثم رفع رأسه، فقال: سمع الله لمن حمده، ربنا لك الحمد، مثل ما كان قائما، ثم سجد يقول: سبحان ربي الأعلى، مثل ما كان قائما، ثم رفع رأسه، فقال: رب اغفر لي، مثل ما كان قائما، ثم سجد يقول: سبحان ربي الأعلى، مثل ما كان قائما، ثم رفع رأسه، فقام، فما صلى إلا ركعتين، حتى جاء بلال فآذنه بالصلاة» .\nأخرجه أحمد (٥/٤٠٠) قال: حدثنا خلف بن الوليد، قال: حدثنا يحيى بن زكريا. والدارمي (١٣٣٠) مختصرا قال: حدثنا أبو نعيم. قال: حدثنا زهير. وابن ماجة (٨٩٧) مختصرا قال: حدثنا علي بن محمد، قال: حدثنا حفص بن غياث. والنسائي (٢/١٧٧)، وفي الكبرى (٩٩١) مختصرا قال: أخبرنا محمد بن آدم، عن حفص بن غياث. وفي (٣/٢٢٦) وفي الكبرى (١٢٨٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا النضر بن محمد المروزي. وابن خزيمة (٦٨٤) قال: حدثنا سلم بن جنادة، قال: حدثنا حفص بن غياث.\nأربعتهم (يحيى، وزهير، وحفص، والنضر) عن العلاء بن المسيب، عن عمرو بن مرة، عن طلحة بن يزيد الأنصاري، فذكره.\n- ورواه رجل من بني عبس، عن حذيفة ولفظه:\n«أنه رأي رسول الله -ﷺ- يصلي من الليل، فكان يقول: الله أكبر - ثلاثا - ذو الملكوت والجبروت والكبرياء والعظمة، ثم استفتح فقرأ البقرة، ثم ركع، فكان ركوعه نحوا من قيامه، وكان يقول في ركوعه: سبحان ربي العظيم. سبحان ربي العظيم، ثم رفع رأسه من الركوع، فكان قيامه نحوا من ركوعه، يقول: لربي الحمد، ثم سجد، فكان سجوده نحوا من قيامه، فكان يقول في سجوده: سبحان ربي الأعلى، ثم رفع رأسه من السجود، وكان يقعد فيما بين السجدتين نحوا من سجوده، وكان يقول: رب اغفر لي، رب اغفر لي، فصلى أربع ركعات، فقرأ فيهن البقرة، وآل عمران، والنساء، والمائدة، أو الأنعام» شك شعبة.\nأخرجه أحمد (٥/٣٩٨) قال: حدثنا محمد بن جعفر. وأبو داود (٨٧٤) قال: حدثنا أبو الوليد الطيالسي، وعلي بن الجعد. والترمذي في «الشمائل» (٢٧٥) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. والنسائي (٢/١٩٩) وفي الكبرى (٥٦٩و ١٢٨٨) قال: أخبرنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع وفي (٢/٢٣١) وفي الكبرى (٦٤٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nخمستهم (ابن جعفر، وأبو الوليد، وعلي بن الجعد، ويزيد، وخالد بن الحارث) قالوا: حدثنا شعبة، عن عمرو بن مرة، عن أبي حمزة مولى الأنصار، عن رجل من بني عبس، فذكره.","vol":"4","page":197},{"text":"٢١٦٧ - (س) عوف بن مالك - ﵁ -: قال: «قُمْتُ مَعَ رسولِ الله - ﷺ-، فلما رَكَعَ مَكثَ قَدْرَ سورةِ البقرةِ، ويقول في ركوعهِ: سبحانَ ذي الْجَبَرُوتِ، والمَلَكُوتِ، والكبرياءِ والعظمةِ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجبروت): يقال فيه: جبروَّة وجبريَّة وجبروت، أي: كِبْر.\n(الملكوت): من المُلك، كالرهبوت من الرهبة، والجبروت من الجبر. ⦗١٩٩⦘\n(الكبرياء): العظمة والجلال، ولا يوصف به إلا الله تعالى دون غيره.\n_________\n(١) ٢ / ١٩١ في الافتتاح، باب نوع آخر من الذكر في الركوع، وإسناده صحيح، ويشهد لروايتي النسائي الأولى والثالثة في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/٢٤) قال: حدثنا الحسن بن سوار، قال: حدثنا ليث. وأبو داود (٨٧٣) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب. والترمذي في «الشمائل» (٣١٣) قال: حدثنا محمد بن إسماعيل، قال: حدثنا عبد الله بن صالح. والنسائي (٢/١٩١) قال: أخبرنا عمرو ابن منصور، يعني النسائي، قال: حدثنا آدم بن أبي إياس، قال: حدثنا الليث. وفي (٢/٢٢٣) . وفي الكبرى (٦٣١) قال: أخبرني هارون بن عبد الله، قال: حدثنا الحسن بن سوار، قال: حدثنا ليث بن سعد.\nثلاثتهم - ليث، وعبد الله بن وهب، وعبد الله بن صالح -عن معاوية بن صالح، عن عمرو بن قيس الكندي، أنه سمع عاصم بن حميد، فذكره.","vol":"4","page":198},{"text":"٢١٦٨ - (م ت د) ابن أبي أوفى - ﵁ -: قال: «كانَ رسولُ الله - ﷺ- إذا رَفَعَ ظَهْرَهُ من الرُّكوعِ قال: سَمِعَ اللهُ لِمَن حَمِدَهُ، اللَّهُمَّ رَبَّنا لَكَ الحمدُ، مِلءَ السَّمَوَاتِ، ومِلءَ الأرضِ، ومِلءَ مَا شِئْتَ مِنْ شيءٍ بَعْدُ» .\nزاد في رواية: «اللَّهُمَّ طَهِّرْني بالثَّلْجِ، والبَرَدِ، والماء البارِدِ، اللهمَّ طَهِّرْنِي مِنَ الذُّنُوبِ والخَطَايا، كما يُنَقَّى الثَّوبُ الأبيَضُ من الدَّنَسِ» . أخرجه مسلم.\nوفي رواية أبي داود مثلُه، إلى قوله: «مِن شَيءٍ بَعدُ» .\nوفي رواية الترمذي قال: «كان رسولُ الله - ﷺ- يقول: اللهمَّ بَرِّد قَلبي بالثلجِ، والبَرَدِ ... الحديث» ولم يذكر أول حديث مسلم (١) .\n_________\n(١) رواه مسلم رقم (٤٧٦) في الصلاة، باب ما يقول إذا رفع رأسه من الركوع، وأبو داود رقم (٨٤٦) في الصلاة، باب ما يقول إذا رفع رأسه من الركوع، والترمذي رقم (٣٥٤١) في الدعوات، باب من أدعية النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٣٥٣) قال: حدثنا وكيع. وفي (٤/٣٥٤) قال: حدثنا محمد «ابن جعفر» .قال: حدثنا شعبة. قال: حدثنا أبو عصمة. وفي (٤/٣٨١) قال: حدثنا أبو معاوية. وعبد بن حميد (٥٢٢) قال: حدثنا محمد بن عبيد. ومسلم (٢/٤٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع. وأبو داود (٨٤٦) قال: حدثنا محمد بن عيسى، قال: حدثنا عبد الله بن نمير، وأبو معاوية، ووكيع، ومحمد بن عبيد. وأبو داود «تحفة الأشراف» (٥١٧٣) عن محمد بن رافع، عن يحيى ابن آدم، عن سفيان. وابن ماجة (٨٧٨) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا وكيع. ستتهم (وكيع، وأبو عصمة، وأبو معاوية، ومحمد بن عبيد، وعبد الله بن نمير، وسفيان) عن الأعمش.\n٢ - وأخرجه أحمد (٤/٣٥٤) قال: حدثنا محمد بن جعفر. (ح) وحجاج. ومسلم (٢/٤٧) قال: حدثنا محمد بن المثنى. وابن بشار قال: حدثنا محمد بن جعفر. كلاهما (ابن جعفر، وحجاج) عن شعبة.\n٣ - وأخرجه أحمد (٤/٣٥٣) قال: حدثنا وكيع. وفي (٤/٣٥٥) قال: حدثنا أبو أحمد. وفي (٤/٣٥٦) قال: حدثنا أبو نعيم. ثلاثتهم (وكيع،وأبو أحمد الزبيري، وأبو نعيم) قالوا: حدثنا مسعر.\nثلاثتهم (الأعمش، وشعبة، ومسعر) عن عبيد بن الحسن، فذكره.\n* رواية محمد بن رافع عند «أبي داود» لا توجد في نسختنا المطبوعة، وقال المزي: حديث محمد بن رافع في رواية أبي الحسن بن العبد.\n* في رواية سفيان عن الأعمش عن عبيد بن الحسن. قال سفيان: فلقينا الشيخ عبيدا أبا الحسن بعد فلم يقل فيه «بعد الركوع» .\n* رواية شعبة عن عبيد. ورواية مسعر. لم يرد فيها ذكر الصلاة ولا بعد الركوع.","vol":"4","page":199},{"text":"٢١٦٩ - (م د س) أبو سعيد الخدري - ﵁ -: قال: «كان رسولُ الله - ﷺ- إذا رَفَعَ رأسَهُ من الركوعِ قال: اللهمَّ ربَّنا لكَ الحمدُ، ⦗٢٠٠⦘ مِلءَ السمَواتِ، ومِلءَ الأرضِ، ومِلءَ ما شِئْتَ من شيءٍ بَعدُ، أَهْلَ (١) الثَّنَاءِ والمَجْدِ، أَحَقُّ مَا قَالَ العَبدُ - وكُلُّنا لَك عَبدٌ - اللهمَّ لا مَانِعَ لمَا أعطيتَ، ولا مُعطِيَ لِمَا مَنَعتَ، ولا ينفعُ ذَا الجَدِّ منك الجَدُّ» . أخرجه مسلم، وأبو داود، والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا ينفع ذا الجد منك الجد): الجد: البخت، وقيل: الغنى، أي: لا ينفع المحبوب (٣) المسعود، أو الغني حظه وغناه اللذان هما منك إنما ينفعه العمل والطاعة والإخلاص.\n_________\n(١) قال النووي في \" شرح مسلم \": \" أهل \" بالنصب على النداء، هذا هو المشهور، وجوز بعضهم رفعه على تقدير: أنت أهل الثناء، والمختار النصب.\n(٢) رواه مسلم رقم (٤٧٧) في الصلاة، باب ما يقول إذا رفع رأسه من الركوع، وأبو داود رقم (٨٤٧) في الصلاة، باب ما يقول إذا رفع رأسه من الركوع، والنسائي ٢ / ١٩٨ و١٩٩ في الافتتاح، باب ما يقول في قيامه ذلك.\n(٣) في المطبوع: المبخوت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٨٧) قال: حدثنا الحكم بن نافع. والدارمي (١٣١٩) قال: أخبرنا مروان بن محمد. ومسلم (٢/٤٧) قال: حدثنا عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا مروان بن محمد الدمشقي. وأبو داود (٨٤٧) قال: حدثنا مؤمل بن الفضل الحراني، قال: حدثنا الوليد (ح) وحدثنا محمود بن خالد، قال: حدثنا أبو مسهر. (ح) وحدثنا ابن السرح، قال: حدثنا بشر بن بكر (ح) وحدثنا محمد بن مصعب، قال: حدثنا عبد الله بن يوسف. وأبو داود «تحفة الأشراف» (٤٢٨١) عن محمد بن مصفى، عن بقية بن الوليد. والنسائي (٢/١٩٨)، وفي الكبرى (٥٦٨) قال: أخبرني عمرو بن هشام أبو أمية الحراني، قال: حدثنا مخلد. وابن خزيمة (٦١٣) قال: حدثنا زكريا بن يحيي بن أبان، وأحمد بن يزيد بن عليل، المقرئان، قالا: حدثنا عبد الله بن يوسف (ح) وحدثناه محمد بن يحيى، قال: حدثنا أبو مسهر. (ح) وحدثنا بحر بن نصر أيضا، قال: حدثنا بشر بن بكر.\nثمانيتهم (الحكم، ومروان، والوليد، وأبو مسهر، وبشر، وابن يوسف، وبقية، ومخلد) عن سعيد بن عبد العزيز، عن عطية بن قيس، عن قزعة بن يحيى، فذكره.\n* وأخرجه أحمد (٣/٨٧) قال: حدثنا أبو المغيرة. قال: حدثنا سعيد بن عبد العزيز، قال: حدثني عطية ابن قيس، عمن حدثه، عن أبي سعيد، فذكره.","vol":"4","page":199},{"text":"٢١٧٠ - (ت) علي بن أبي طالب - ﵁ -: قال: «كان رسولُ الله - ﷺ- إِذا رَفَعَ رَأسهُ من الركوعِ قالَ: سَمِعَ اللهُ لِمن حَمِدَهُ، رَبَّنَا وَلَكَ الحمدُ، مِلءَ السَّمواتِ، ومِلءَ الأرضِ، [ومِلءَ ما بينهما] ومِلءَ مَا شِئْتَ مِنْ شَيءٍ بَعدُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٦) في الصلاة، باب ما يقول الرجل إذا رفع رأسه من الركوع، وقال الترمذي: حديث حسن صحيح، ورواه مسلم من حديث عبد الله بن أبي أوفى (٤٧٦) في الصلاة، باب ما يقوله إذا رفع رأسه من الركوع. وقال الترمذي: وفي الباب عن ابن عمر، وابن عباس، وابن أبي أوفى، وأبي جحيفة، وأبي سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٩٤) (٧٢٩) قال: ثنا أبو سعيد. وابن خزيمة (٤٦٣) قال: حدثنا محمد بن يحيى، قال: حدثنا أحمد بن خالد الوهبي. كلاهما (أبو سعيد، وأحمد بن خالد) عن عبد العزيز بن عبد الله الماجشون، قال: حدثنا عبد الله بن الفضل، والماجشون.\n٢ - وأخرجه أحمد (١/٩٣) (٧١٧) قال: حدثنا سليمان بن داود، قال: حدثنا عبد الرحمن - يعني ابن أبي الزناد - وفي (١/١١٩) (٩٦٠) قال: حدثنا روح، قال: حدثنا ابن جريج. والبخاري في رفع اليدين (١ و٩) قال: أخبرنا إسماعيل بن أبي أويس، قال: حدثني عبد الرحمن بن أبي الزناد. وأبو داود (٧٤٤ و٧٦١) قال: حدثنا الحسن بن علي قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا عبد الرحمن بن أبي الزناد. وابن ماجة (٨٦٤) قال: حدثنا العباس بن عبد العظيم العنبري، قال: حدثنا سليمان بن داود أبو أيوب الهاشمي، قال: حدثنا عبد الرحمن بن أبي الزناد. وفي (١٠٥٤) قال: حدثنا علي بن عمرو الأنصاري، قال: حدثنا يحيى بن سعيد الأموي، عن ابن جريج. والترمذي (٣٤٢٣) قال: حدثنا الحسن ابن علي الخلال، قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا عبد الرحمن بن أبي الزناد. وابن خزيمة (٤٦٤ و٥٨٤ و٦٧٣) قال: حدثنا الربيع بن سليمان وبحر بن نصر بن سابق الخولاني، قالا: حدثنا ابن وهب، قال: أخبرني ابن أبي الزناد. وفي (٥٨٤) قال: حدثنا محمد بن يحيى ومحمد بن رافع. قالا: حدثنا سليمان بن داود الهاشمي، قال: أخبرنا عبد الرحمن بن أبي الزناد. وفي (٦٠٧) قال: حدثنا الحسن بن محمد، وأبو يحيى محمد بن عبد الرحيم البزاز. قالا: حدثنا روح بن عبادة، قال: حدثنا ابن جريج. كلاهما (عبد الرحمن بن أبي الزناد، وابن جريج) عن موسى بن عقبة، عن عبد الله بن الفضل.\n٣ - وأخرجه أحمد (١/١٠٢) (٨٠٣) قال: حدثنا هاشم بن القاسم. وفي (١/١٠٣) (٨٠٤) قال: حدثنا حجين. والدارمي (١٢٤١) و(١٣٢٠) قال: أخبرنا يحيى بن حسان. ومسلم (٢/١٨٦) قال: حدثنا زهير بن حرب، قال: حدثنا عبد الرحمن بن مهدي (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا أبو النضر. وأبو داود (٧٦٠و ١٥٠٩) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والترمذي (٢٦٦) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الطيالسي. والنسائي (٢/١٢٩ و١٩٢ و٢٢٠)، وفي الكبرى (٥٥٠ و٦٢٤ و٨٨١) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن بن مهدي. وابن خزيمة (٤٦٢ و٦١٢ و٧٤٣) قال: حدثنا محمد بن يحيى، قال: حدثنا حجاج بن منهال وأبو صاح كاتب الليث. وفي (٦١٢) قال: حدثنا محمد بن رافع، قال: أخبرنا حجين بن المثنى أبو عمر. ثمانيتهم - هاشم أبو النضر، وحجين، ويحيى بن حسان، وعبد الرحمن بن مهدي، ومعاذ، وأبو داود، وحجاج، وأبو صالح - عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون، عن عمه الماجشون بن أبي سلمة.\n٤ - وأخرجه أحمد (١/١٠٣) (٨٠٥) قال: حدثنا حجين، قال: حدثنا عبد العزيز، عن عبد الله بن الفضل الهاشمي.\n٥ - وأخرجه مسلم (٢/١٨٥) قال: حدثنا محمد بن أبي بكر المقدمي. والترمذي (٣٤٢١) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. وابن خزيمة (٧٢٣) قال: حدثنا بحر بن نصر، قال: حدثنا يحيى - يعني ابن حسان -. ثلاثتهم (محمد بن أبي بكر، ومحمد بن عبد الملك، ويحيى بن حسان) عن يوسف بن يعقوب الماجشون، عن أبيه.\n٦ - وأخرجه الترمذي (٣٤٢٢) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا أبو الوليد، قال: حدثنا عبد العزيز بن أبي سلمة ويوسف بن الماجشون. قال عبد العزيز: حدثني عمي. وقال يوسف: أخبرني أبي.\nكلاهما (عبد الله بن الفضل، ويعقوب الماجشون) عن عبد الرحمن الأعرج عن عبيد الله بن أبي رافع، فذكره.","vol":"4","page":200},{"text":"٢١٧١ - (س) أبو هريرة - ﵁ -: قال: «كان رسولُ الله - ﷺ- إذا رَفَعَ رأسهُ من الركوعِ قال: اللهمَّ رَبَّنَا لَكَ الحمدُ» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٩٥ في الافتتاح، باب ما يقول الإمام إذا رفع رأسه من الركوع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٢/١٩٥) قال: أخبرنا إسحاق بن إبراهيم، قال: ثنا عبد الرزاق، قال: ثنا معمر، عن الزهري، عن أبي سلمة بن عبد الرحمن، فذكره.\nوأخرجه ابن ماجة بنحوه (٨٧٥) قال: ثنا أبو مروان، ويعقوب بن حميد بن كاسب، قالا: ثنا إبراهيم بن سعد، عن ابن شهاب عن سعيد بن المسيب وأبي سلمة، فذكراه.","vol":"4","page":201},{"text":"٢١٧٢ - (م س) عبد الله بن عباس - ﵄ -: أَنَّ النبيَّ -ﷺ- «كان إِذا رَفَعَ رَأْسَهُ من الركوعِ قال: اللهمَّ رَبَّنَا لَكَ الحمدُ، مِلء السمواتِ، ومِلءَ الأرضِ، ومِلءَ ما شِئْتَ من شيءٍ بَعدُ، أهلَ الثَّنَاءِ والمجْدِ، لا مانِعَ لِمَا أعطَيْتَ، ولا مُعطيَ لِمَا مَنَعتَ، ولا يَنْفَعُ ذَا الجَدِّ مِنكَ الجَدُّ» أخرجه مسلم، وأخرجه النسائي إلى قوله: «مِن شيءٍ بَعْدُ» (١) .\n_________\n(١) رواه مسلم رقم (٤٧٨) في الصلاة، باب ما يقول إذا رفع رأسه من الركوع، والنسائي ٢ / ١٩٨ في الافتتاح، باب ما يقول في قيامه ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عطاء عن ابن عباس أخرجه أحمد (١/٢٧٦) (٢٤٩٨) قال: حدثنا سفيان، عن ليث، قال: حدثنا معاوية، قال: حدثنا زائدة. وفي (١/٣٧٠) (٣٤٩٨) قال: حدثنا روح بن عبادة، وعبد بن حميد (٦٢٨) قال: أخبرنا سعيد بن عامر. وفي (٦٣٥) قال: حدثني ابن أبي شيبة، قال: حدثنا هشيم. ومسلم (٢/٤٧) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا هشيم بن بشير. (ح) وحدثنا ابن نمير، قال: حدثنا حفص. والنسائي (٢/١٩٨) وفي الكبرى (٥٦٦) قال: أخبرنا أبو داود سليمان بن سيف الحراني، قال: حدثنا سعيد بن عامر.\nخمستهم -زائدة، وروح، وسعيد، وهشيم، وحفص بن غياث - عن هشام بن حسان، عن قيس بن سعد، عن عطاء، فذكره.\n* الروايات مطولة ومختصرة.\nورواه سعيد بن جبير، عن ابن عباس.\n١ - أخرجه أحمد (١/٢٧٠) (٢٤٤٠) قال: حدثنا سريج. قال: حدثنا حماد - يعني ابن سلمة - عن قيس بن سعد.\n٢ - وأخرجه أحمد (١/٢٧٧) (٢٥٠٥) قال: حدثنا ابن أبي بكير - هو يحيى - قال: حدثنا إبراهيم - يعني ابن نافع -. وفي (١/٣٣٣) (٣٠٨٣) قال: حدثنا عبد الرزاق، قال: حدثني إبراهيم بن عمر الصنعاني. والنسائي (٢/١٩٨) وفي الكبرى (٥٦٧) قال: أخبرني محمد بن إسماعيل بن إبراهيم، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا إبراهيم بن نافع. كلاهما (إبراهيم بن نافع، وإبراهيم بن عمر) عن وهب بن ميناس العدني.\nكلاهما (قيس، ووهب) عن سعيد بن جبير، فذكره.\n* أخرجه أحمد (١/٢٧٥) (٢٤٨٩) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة، عن منصور، عن أبي هاشم، عن يحيى بن عباد، أو عن أبي هاشم، عن حجاج، شك منصور، عن سعيد بن جبير، فذكره.\nوقال منصور: وحدثني عون عن أخيه عبيد الله بهذا.\nرأسه من الركوع، قال: سمع الله لمن حمده، اللهم ربنا لك الحمد.... الحديث.\nفي رواية عبد الرزاق: «وهب بن مانوس» .","vol":"4","page":201},{"text":"٢١٧٣ - (خ ط ت د س) رِفاعة بن رافع - ﵁ -: قال: «كُنَّا نُصلي وَرَاءَ النبيِّ - ﷺ-، فلمَّا رَفَعَ رَأْسَهُ من الركعةِ قال: سَمِعَ اللهُ لِمَن حَمِدَه، وقال رجلٌ وراءهُ: ربنا لكَ الحمدُ حمدًا كثيرًا طَيِّبًا مُبارَكًا فِيهِ. فلمَّا انْصَرَفَ قال: مَنِ المُتكَلِّمُ آنفًا؟ قال: أنا، قال: رأَيتُ بِضْعَة وثلاثين مَلَكًا يَبْتَدِروُنَها (١) أيُّهم يَكتُبها أوَّلُ» . هذه رواية البخاري، والموطأ.\nوفي رواية الترمذي قال: «صَلَّيتُ خَلْفَ رسولِ الله -ﷺ-، فَعَطَستُ ⦗٢٠٢⦘ فقلت: الحمدُ لله حمدًا كثيرًا طَيِّبًا مُباركًا فيه، مبارَكًا عليه، كما يُحِبُّ رَبُّنَا ويرضَى، فلما صَلَّى رسولُ الله -ﷺ-: انصرفَ فقال: مَنِ المُتَكَلِّمُ في الصلاةِ؟ فلم يَتَكَلَّمْ أَحدٌ، ثم قالها الثانية: مَنِ المتكلم في الصلاة؟ فلم يتكلَّم أحدٌ، ثُمَّ قالها الثالثة: مَنِ المتكلِّمُ في الصلاة؟ فقال رِفاعةُ: أنا يا رسولَ الله. فقال: كيف قلتَ؟ قال: قلتُ: الحمدُ لله حمدًا كثيرًا طَيِّبًا مُباركًا فيه، مبارَكًا عليه، كما يُحِبُّ رَبُّنَا ويرضَى، فَقال النبيُّ - ﷺ-: والذي نفسي بيده، لقد ابتَدَرَهَا بِضعَةٌ وثلاثونَ مَلَكًا أيهُّم يَصعَدُ بها؟» . وأخرج أبو داود، والنسائي [نفس] الروايتين معًا (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آنفًا): فعلت كذا آنفًا: أي الآن.\n(بضعة): البضع: ما بين الثلاثة من العدد إلى التسعة، والهاء فيها لتأنيث اللفظة.\n_________\n(١) في الأصل: يبتدؤونها، والتصحيح من البخاري والموطأ.\n(٢) رواه البخاري ٢ / ٢٣٧ في صفة الصلاة، باب فضل اللهم ربنا لك الحمد، والموطأ ١ / ٢١٢ في القرآن، باب ما جاء في ذكر الله ﵎، والترمذي رقم (٤٠٤) في الصلاة، باب ما جاء في الرجل يعطس في الصلاة، وأبو داود رقم (٧٧٠) و(٧٧٣) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، والنسائي ٢ / ١٩٦ في الافتتاح، باب ما يقول المأموم، قال الحافظ في \" الفتح \" ٢ / ٢٣٨: واستدل به على جواز إحداث ذكر في الصلاة غير مأثور إذا كان غير مخالف للمأثور، وعلى جواز رفع الصوت بالذكر ما لم يشوش على من معه، وعلى أن العاطس في الصلاة يحمد الله بغير كراهة، وأن المتلبس بالصلاة لا يتعين عليه تشميت العاطس، وعلى تطويل الاعتدال بالذكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (١٤٨) . وأحمد (٤/٣٤٠) قال: قرأت على عبد الرحمن بن مهدي. والبخاري (١/٢٠٢) قال: حدثنا عبد الله بن مسلمة. وأبو داود (٧٧٠) قال: حدثنا القعنبي. والنسائي (٢/١٩٦) . وفي الكبرى (٥٦٢) قال: أخبرنا محمد بن سلمة، قال: أنبأنا ابن القاسم. وابن خزيمة (٦١٤) قال: حدثنا عيسى بن إبراهيم الغافقي، قال: أخبرنا ابن وهب (ح) وحدثنا يونس بن عبد الأعلى الصدفي، قال: أخبرنا ابن وهب (ح) وحدثنا الحسن بن محمد، قال: أخبرنا روح بن عبادة.\nخمستهم (عبد الرحمن، وعبد الله بن مسلمة القعنبي، وابن القاسم، وابن وهب، وروح) عن مالك، عن نعيم بن عبد الله المجمر، عن علي بن يحيى بن خلاد الزرقي، عن أبيه، فذكره.","vol":"4","page":201},{"text":"٢١٧٤ - (ت د) عبد الله بن عباس - ﵄ -: قال: «إِنَّ النبيَّ - ﷺ- كان يقول بين السجدتين: اللهمَّ اغفرْ لي وارْحمني، واجْبُرني، واهْدِني، وارْزُقْني» أخرجه الترمذي، وقال: هكذا روي عن علي.\nوفي رواية أبي داود قال: كان رسولُ الله - ﷺ- إذا رفع رأسه من الركوع قال (١): «اللَّهمَّ اغْفِر لي، وارحمني، واهدِني، وَعَافني، وَارْزُقني» (٢) .\n_________\n(١) كذا في الأصل، والذي عند أبي داود: كان يقول بين السجدتين، وهو الصواب، ولعل الذي عند المصنف سبق نظر إلى الذي قبله عند أبي داود.\n(٢) رواه أبو داود رقم (٨٥٠) في الصلاة، باب الدعاء بين السجدتين، والترمذي رقم (٢٨٤) في الصلاة، باب ما يقول بين السجدتين، وأخرجه أيضًا ابن ماجة رقم (٨٩٨) في الصلاة، باب ما يقول بين السجدتين، ورواه الحاكم وصححه ووافقه الذهبي، وهو حديث حسن، ورواه ابن ماجة رقم (٨٩٨) في الصلاة، باب ما يقول بين السجدتين من حديث حذيفة بلفظ \" رب اغفر لي، رب اغفر لي \"، وسنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (٨٥٠) قال: حدثنا محمد بن مسعود، قال: حدثنا زيد بن الحباب. وابن ماجة (٨٩٨) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا إسماعيل بن صبيح. والترمذي (٢٨٤) قال: حدثنا سلمة بن شبيب، قال: حدثنا زيد بن حباب. وفي (٢٨٥) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا يزيد بن هارون، عن زيد بن حباب.\nكلاهما (زيد، وإسماعيل) عن كامل أبي العلاء، قال: حدثني حبيب بن أبي ثابت، عن سعيد بن جبير، فذكره.\nأخرجه أحمد (١/٣١٥) (٢٨٩٧) قال: حدثنا يحيى بن آدم، قال: حدثنا كامل أبو العلاء، عن حبيب بن أبي ثابت، عن ابن عباس - أو عن سعيد بن جبير، عن ابن عباس، فذكره.\nفي رواية إسماعيل بن صبيح، ويحيى بن آدم: «كان رسول الله -ﷺ- يقول بين السجدتين، في صلاة الليل ...» فذكرا نحوه.","vol":"4","page":203},{"text":"٢١٧٥ - () أبو ذر الغفاري - ﵁ -: قال: سألتُ رسولَ الله - ﷺ-: قلتُ: ما نَقُول في سجودنا؟ قال: «مَا اصطَفى اللهُ لِمَلائِكتِهِ: سبحانَ الله وَبِحَمْدِهِ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين العبدري، وقد سبرت فيه الستة ومسند أحمد،و«الموطأ»، والدارمي،ومسند الحميدي، وعبد بن حميد، وسنن الدارمي، وصحح ابن خزيمة، فلم أقف عليه فيما ذكرت، والله أعلم.","vol":"4","page":203},{"text":"<span data-type=\"title\" id=toc-458>بعد التشهد</span>\n٢١٧٦ - (خ م د س) أبو هريرة - ﵁ -: «أنَّ رسولَ الله - ﷺ- قال: إِذَا تَشَهَّدَ أَحدُكم فَليَستَعِذْ بالله من أَربعٍ، يقول: اللَّهمَّ إِني أعوذُ بِكَ من عذابِ جَهَنَّمَ، ومن عذابِ القَبْرِ، ومن فِتْنَةِ المحيَا والمماتِ، ومن شَرِّ فِتنَةِ المسيحِ الدَّجَّالِ» . ⦗٢٠٤⦘\nهذا لفظ مسلم، ووافقه البخاري على الاستعاذة، ولم يذكر التشهد.\nوفي رواية أبي داود قال: قال رسولُ الله - ﷺ-: «إِذَا فَرَغَ أَحدُكم من التشهد فَلْيَتَعَوَّذْ بالله من أربع ... وذكرها» .\nوزاد النسائي: «ثم لْيَدْعُ لنفسهِ بِما بَدَا لهُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المسيح الدجال): سمي الدجال مسيحًا، لأن عينه الواحدة ممسوحة، والمسيح: الذي أحد شقي وجهه ممسوح، لا عين له ولا حاجب، فهو فعيل بمعنى مفعول، بخلاف المسيح عيسى ﵇، فإنه فعيل بمعنى فاعل، سمي به، لأنه كان يمسح المريض فيبرأ بإذن الله تعالى، والدجال: الكذاب.\n_________\n(١) رواه البخاري ٣ / ١٩٢ في الجنائز، باب التعوذ من عذاب القبر، ومسلم رقم (٥٨٨) في المساجد، باب ما يستعاذ منه في الصلاة، أبو داود رقم (٩٨٣) في الصلاة، باب ما يقول بعد التشهد، والنسائي ٣ / ٥٨ في السهو، باب نوع آخر من التعوذ في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٧) قال: حدثنا الوليد بن مسلم أبو العباس. وفي (٢/٤٧٧) قال: حدثنا وكيع. والدارمي (١٣٥٠) قال: أخبرنا أبو المغيرة. وفي (١٣٥١) قال: حدثنا محمد بن كثير. ومسلم (٢/٩٣) قال: حدثنا نصر بن علي الجهضمي وابن نمير وأبو كريب وزهير بن حرب، جميعا عن وكيع، قال أبو كريب: حدثنا وكيع. وفي (٢/٩٣) أيضا قال: حدثني زهير بن حرب. قال: حدثنا الوليد بن مسلم. (ح) وحدثنيه الحكم بن موسى. قال: حدثنا هقل بن زياد. (ح) وحدثنا علي بن خشرم. قال: أخبرنا عيسى، يعني ابن يونس. وأبو داود (٩٨٣) قال: حدثنا أحمد بن حنبل، قال: حدثنا الوليد بن مسلم. وابن ماجة (٩٠٩) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. قال: حدثنا الوليد بن مسلم. والنسائي (٣/٥٨) . وفي الكبرى (١١٤٢) قال: أخبرني محمد بن عبد الله بن عمار الموصلي، عن المعافى. وفي (٣/٥٨) قال: أنبأنا علي بن خشرم، عن عيسى بن يونس. وابن خزيمة (٧٢١) قال: حدثنا علي بن خشرم. قال: أخبرنا عيسى، يعني ابن يونس. (ح) وأخبرنا محمد بن إسماعيل الأحمسي. قال: أخبرنا وكيع. (ح) وحدثنا هارون بن إسحاق. قال: حدثنا مخلد بن يزيد الحراني.\nثمانيتهم -الوليد بن مسلم، ووكيع، وأبو المغيرة، ومحمد بن كثير، وهقل بن زياد، وعيسى بن يونس، والمعافى بن عمران، ومخلد بن يزيد - عن الأوزاعي، عن حسان بن عطية، عن محمد بن أبي عائشة، فذكره.","vol":"4","page":203},{"text":"٢١٧٧ - (د) عبد الله بن عباس - ﵄ -: «أنَّ رسولَ الله -ﷺ- كان يقول، بعد التشهد: اللهم إِني أَعُوذُ بِكَ مِنْ عذابِ جَهنَّم، وأَعُوذُ بِكَ من عذابِ القَبرِ، وَأَعُوذُ بِكَ من فِتنة الدَّجالِ الأعوَرِ، وأَعُوذ بك من فِتنَةِ المحيا والمَماتِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٨٤) في الصلاة، باب ما يقول بعد التشهد، وفي سنده محمد بن عبد الله بن طاوس لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن يشهد له الحديث الذي قبله، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه مالك «الموطأ» (١٥٠) . وأحمد (١/٢٤٢) (٢١٦٨) قال: قرأت على عبد الرحمن. وفي (١/٢٥٨) (٢٣٤٣) قال: حدثنا إسماعيل. وفي (١/٢٩٨) (٢٧٠٩) قال: حدثنا إسحاق بن عيسى. وفي (١/٣١١) (٢٨٣٩) قال: حدثنا روح. ومسلم (٢/٩٤) قال: حدثنا قتيبة بن سعيد. وأبو داود (١٥٤٢) قال: حدثنا القعنبي. والترمذي (٣٤٩٤) قال: حدثنا الأنصاري. قال: حدثنا معن. والنسائي (٤/١٠٤) و(٨/٢٧٦) قال: أخبرنا قتيبة. سبعتهم (عبد الرحمن، وإسماعيل، وإسحاق، وروح، وقتيبة، والقعنبي، ومعن) عن مالك، عن أبي الزبير المكي.\n٢ - وأخرجه أبو داود (٩٨٤) قال: حدثنا وهب بن بقية، قال: أخبرنا عمر بن يونس اليمامي، قال: حدثني محمد بن عبد الله بن طاوس، عن أبيه.\nكلاهما (أبو الزبير، وعبد الله بن طاوس) عن طاوس اليماني، فذكره.\nرواية عبد الله بن طاوس، عن أبيه، عن ابن عباس، عن النبي -ﷺ-، أنه كان يقول بعد التشهد ... فذكره.\n- ورواه عن ابن عباس، أبو النضر:\nأخرجه أحمد (١/٢٩٢) (٢٦٦٧) قال: حدثنا يونس. وفي (١/٣٠٥) (٢٧٧٩) قال: حدثنا يحيى بن إسحاق. وعبد بن حميد (٧٠٧) قال: حدثني أبو نعيم.\nثلاثتهم (يونس، ويحيى، وأبو نعيم) قالوا: حدثنا البراء بن عبد الله الغنوي، عن أبي نضرة، فذكره.","vol":"4","page":204},{"text":"٢١٧٨ - (د) أبو صالح - ﵀ -: عن بعض أصحاب رسول الله - ﷺ-: «أَنَّ رسولَ الله - ﷺ- قال لِرَجُلٍ: كَيفَ تَقُولُ في الصلاة؟ قال: أَتَشَهَّدُ، ثم أقول: اللهم إِني أَسألُكَ الجَنَّةَ، وأَعوذُ بك من النارِ، أَمَا إني لا أُحْسِنُ دَنْدَنَتَكَ وَدَندَنَةَ مُعَاذٍ، فقال رسولُ الله - ﷺ-: حَوْلَ ذلك نُدَنْدِنُ أَنا ومُعَاذٌ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دندنتك): الدندنة هو أن يتكلم الإنسان بكلام تُسمَع نغمته ولا يفهم لخفائه.\n_________\n(١) رقم (٧٩٢) و(٧٩٣) في الصلاة، باب في تخفيف الصلاة، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٧٤ وابن ماجة من حديث أبي هريرة ﵁ رقم (٩١٠) في إقامة الصلاة، باب ما يقال في التشهد والصلاة على النبي ﷺ، وقال البوصيري في \" الزوائد \": إسناده صحيح ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٤٧٤) قال: حدثنا معاوية بن عمرو. وأبو داود (٧٩٢) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا حسين بن علي.\nكلاهما - معاوية، وحسين - عن زائدة، عن سليمان الأعمش، عن أبي صالح، فذكره.\nقلت: الأعمش مدلس، وللمتن شاهد يأتي في تكملة الكتاب. أخرجه ابن ماجة (٩١٠) من حديث أبي هريرة، وهو من زوائده، قال البوصيري: إسناده صحيح ورجاله ثقات.","vol":"4","page":205},{"text":"٢١٧٩ - (س) جابر بن عبد الله - ﵄ -: «أَنَّ رسولَ الله - ﷺ- كان يقول في صلاته بعد التشهد: أحسَنُ الكلام كلامُ اللهِ، وأحسنُ الهَدْيِ هَدْيُ مُحمدٍ» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٥٨ في السهو، باب نوع آخر من الذكر بعد التشهد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٣/٥٨) قال: أخبرنا عمرو بن علي، قال: ثنا يحيى عن جعفر ابن محمد عن أبيه عن جابر، فذكره.","vol":"4","page":205},{"text":"٢١٨٠ - (د) عبد الله بن مسعود - ﵁ - قال: «كانَ رسولُ الله - ﷺ- يُعَلِّمُهُمْ مِنَ الدُّعَاءِ بعد التشهد: أَلِّفِ اللهمَّ على الخَيْرِ ⦗٢٠٦⦘ قُلوبَنَا، وَأصلِحْ ذَاتَ بَيننا، وَاهْدِنا سُبُلَ السَّلامِ، وَنَجِّنا مِنَ الظلماتِ إلى النُّورِ، وَجَنِّبنَا الفَواحِشَ والفِتَنَ، ما ظَهَرَ مِنها وما بَطَنَ، وبَارِكْ لَنَا في أَسماعِنا وَأبصارِنا وقُلُوبِنا وأزْوَاجِنَا [وذُرِّيَّاتِنا]، وتُبْ عَلَينا إِنَّكَ أَنْتَ التَّوابُ الرَّحيمُ، واجعَلْنا شاكرينَ لِنعْمَتِكَ (١) [مُثْنِينَ بها] قَابِلِيها، وأتِمَّهَا علينا» . أخرجه (٢) .\n_________\n(١) في الأصل: شاكرين لنعمك، والتصحيح من أبي داود.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، ولم يرمز له في أوله بشيء، وفي المطبوع: أخرجه أبو داود، ورمز له في أوله بحرف (د) وهو الصواب، وهو عند أبي داود رقم (٩٦٩) في الصلاة، باب التشهد، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٢٦٥ بسندين، وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩٦٩) قال: ثنا تميم بن المنتصر، أخبرنا إسحاق - يعني ابن يوسف - عن شريك، عن أبي إسحاق، عن أبي الأحوص عن عبد الله، فذكره.\nقلت: في إسناده شريك، مختلف فيه، والحديث أخرجه الحاكم (١/٢٦٥) بإسنادين، وصححه، ووافقه الذهبي.","vol":"4","page":205},{"text":"<span data-type=\"title\" id=toc-459>في الصلاة مطلقًا ومشتركًا</span>\n٢١٨١ - (م ت د س) علي بن أبي طالب - ﵁ -: قال: «كانَ النبيُّ - ﷺ- إذا قام إلى الصلاة قال: وَجَّهْتُ وجهيَ للذي فَطرَ السَّمواتِ والأرضَ حَنيفًا، وما أنا مِنَ المشركين، إِنَّ صلاتي ونُسُكي ومَحْيَايَ ومماتي للهِ رَبِّ العالمينَ، لا شريكَ لَهُ، وبِذَلِكَ أُمِرتُ وأنا من المسلمينَ، اللهم أَنت الملِكُ، لا إلهَ إلا أنتَ، أنت ربي، وأنا عبدُكَ، ظَلَمْتُ نَفسي، واعتَرفْتُ بذنبي، فاغفِر لي ذُنُوبي جميعًا، لا يغفر الذُّنُوبَ إِلا أنْتَ، واهدني لأحْسنِ الأخلاقِ لا يَهْدي لأحسنِها إلا أنت، وَاصرفْ عَني سَيِّئَها، لا يصرفُ عني سَيِّئَهَا إِلا أنتَ، لَبيكَ وسعدَيك، والخيرُ كُلُّهُ بيدَيكَ، والشَّرُّ لَيسَ إليكَ، ⦗٢٠٧⦘ أنَا بِكَ وإِليكَ، تَبَارَكتَ وتَعَالَيْتَ، أَستغفِرُكَ وأتوب إليك، وإذا رَكَعَ قال: اللَّهمَّ لَكَ رَكعتُ، وبكَ آمَنتُ، ولك أَسلمتُ، خَشَعَ لك سَمعي، وبَصَري ومُخِّي، وعَظْمي، وعَصَبي، وإِذَا رَفَعَ رَأْسَهُ قال: اللهم رَبَّنا لك الحمدُ مِلءَ السموَاتِ، [ومِلء] الأرضِ، ومِلءَ ما بينهما، وَمِلءَ ما شِئْتَ مِن شَيءٍ بعدُ، وإذا سَجَدَ قال: اللهم لك سَجَدْتُ، وبِكَ آمنت، ولك أَسلمتُ، سَجَدَ وجهي لِلذي خَلَقَهُ وصَوَّرَهُ، وَشَقَّ سَمْعَهُ وَبَصرَهُ، تباركَ الله أحسنُ الخالقينَ، ثم يكونُ مِنْ آخر ما يقُول بَينَ التَّشَهُّدِ والتَّسليم: اللَّهمَّ اغفِر لي مَا قَدَّمتُ، وَمَا أَخَّرتُ، وَمَا أسررْتُ، وما أعلنتُ، وما أسْرَفتُ، وما أَنت أعلم بِهِ مني، أنتَ المُقَدِّمُ، وأنت المؤخِّرُ، لا إله إلا أنتَ» هذه رواية مسلم، والترمذي.\nوللترمذي في رواية أخرى: «أَنَّ رسولَ الله - ﷺ- كانَ إِذَا قامَ إلى الصَّلاةِ المكتُوبَةِ رَفَعَ يَديهِ حَذْوَ مَنْكَبِيْهِ، وَيَصنَعُ ذلك إذا قَضَى قِراءَتَهُ، وَأرَاد أنْ يَركَعَ، ويَصنَعهُ إِذا رفع رأسَهُ من الرُّكوعِ، ولا يرفعُ يديْهِ في شيء من صَلاتِهِ وهو قَاعِدٌ، فإذا قَامَ من سَجدَتَينِ رَفَعَ يَديهِ كذلك، فَكَبَّرَ، ويقولُ حِينَ يَفتتِحُ الصَّلاةَ بعدَ التَّكْبيرِ: وجهَّتُ وجهي ... وذكر الحديث» .\nوله في أخرى مثل الأولى، إلا أنَّهُ أَسقَطَ منها: «الخيرُ كُلُّهُ في يدَيكَ، ⦗٢٠٨⦘ والشَّرُّ لَيسَ إليكَ، أنَا بِكَ وإِليكَ» وَجَعَلَ بَدَلَ هذا كُلِّهِ: «آمَنتُ بِكَ، تَبَارَكْتَ وتعاليتَ.. وذكر الحديث» .\nوفي روايةِ أبي داود مثل رواية مسلم، إلا أنَّ أوَّلَها: «كانَ رسولُ الله - ﷺ- إذا قَامَ إِلى الصَّلاةِ كَبَّرَ، ثم قال: ... وذكر الحديث»، وليسَ عنده: «الشرُّ لَيْسَ إِليكَ»، ولا لَفْظَةُ: «اللهم» في قولِهِ: «اللَّهُمَّ رَبَّنا ولك الحمدُ»، وعندَه زيادةٌ بعد قوله: «صَوَّرهُ»: «فأحسَنَ صُورَهُ»، وعنده بعد «الخَالِقينَ»: «وإِذَا سَلَّمَ من الصلاةِ قال: اللهم اغْفِر لي ما قَدَّمتُ ...» الحديث.\nوله في أخرى نحو رواية الترمذي التي أولها: كان إِذا قَامَ إِلى الصلاةِ المكتُوبةِ» . وفيه زيادة لفظٍ ونقصٌ، مع اتِّفَاقِ المعنى.\nوأخرج النسائي منه من أوله إلى قوله: «تباركتَ وتعاليتَ، أستغفرك، وأتوب إليك» .\nوأخرج منه أيضًا مُفرَدًا دُعَاءَ الركوعِ، وأخرج منه مفردًا أيضًا دعاءَ السجودِ، وزاد فيه: «فأحسنَ صُورَهُ» (١) . ⦗٢٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لبيك وسعديك): تعظيم لإجابة الداعي، وقد سبق شرحهما فيما سبق من الكتاب (٢) .\n(والشر ليس إليك): معنى هذا الكلام الإرشاد إلى استعمال الأدب في الثناء على الله تعالى، ومدحه بأن تضاف محاسن الأشياء إليه دون مساوئها، وليس المقصود نفي شيء عن قدرته وإثباته لها، فإن محاسن الأمور تضاف إلى الله ﷿ عند الثناء عليه دون مساوئها، كما قال تعالى: ﴿ولِلهِ الأسمَاءُ الحُسنى فَادْعُوهُ بها﴾ [الأعراف: ١٨٠] فيقال: يا رب السموات والأرض، ولا يقال: يا رب الكلاب والخنازير، وسئل الخليل بن أحمد عن ذلك؟ فقال: معناه: ليس ذلك مما يتقرب به إليك، كقولهم: أنا منك وإليك، أي معدود من جملتك ومنتمٍ إليك.\n_________\n(١) رواه مسلم رقم (٧٧١) في صلاة المسافرين، باب الدعاء، في صلاة الليل وقيامه، والترمذي رقم (٣٤١٧) و(٣٤١٨) و(٣٤١٩) في الدعوات، باب دعاء في أول الصلاة، وأبو داود رقم (٧٦٠) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، والنسائي ٢ / ١٣٠ في الافتتاح، باب نوع آخر من الذكر والدعاء بين التكبير والقراءة.\n(٢) انظر الجزء ٣ / ٩١ الحديث رقم (١٣٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع تخريج الحديث تخريج رقم (٢١٧٠) .","vol":"4","page":206},{"text":"٢١٨٢ - (د س) معاذ بن جبل - ﵁ -: «أَنَّ رسولَ اللهِ - ﷺ- أَخَذَ بِيَدِهِ، وقال: يا مُعَاذُ، واللهِ إِني لأُحِبُّكَ، فقال: أُوصيكَ يا مُعَاذُ، لا تَدَعَنَّ في كُلِّ صلاةٍ أَنْ تَقُولَ: اللهمَّ أَعِنِّي على ذِكْرِكَ وشُكْرِكَ وحُسنِ عِبَادَتِكَ» . أخرجه أبو داود، والنسائي.\nوفي رواية النسائي: قال مُعَاذٌ (١): «وَأَنَا أُحِبُّكَ» (٢) .\n_________\n(١) في الأصل: قال: يا معاذ، والتصحيح من النسائي.\n(٢) رواه أبو داود رقم (١٥٢٢) في الصلاة، باب الاستغفار، والنسائي ٣ / ٥٣ في السهو، باب نوع آخر من الدعاء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: قلت: وفي لفظه:\nقال: وأوصى بذلك معاذ الصنابحي، وأوصى الصنابحي أبا عبد الرحمن، وأوصى أبو عبد الرحمن عقبة ابن مسلم.\nأخرجه أحمد (٥/٢٤٤) قال: حدثنا المقرئ. وفي (٥/٢٤٧) قال: حدثنا أبو عاصم. وأبو داود (١٥٢٢) قال: حدثنا عبيد الله بن عمر بن ميسرة، قال: حدثنا عبد الله بن يزيد المقرئ. والنسائي (٣/٥٣) وفي الكبرى (١١٣٥) قال: أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب. وفي عمل اليوم والليلة (١٠٩) قال: أخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا أبي. وابن خزيمة (٧٥١) قال: حدثنا محمد بن مهدي العطار، قال: حدثنا المقرئ.\nثلاثتهم (عبد الله بن يزيد المقرئ، وأبو عاصم، وابن وهب) عن حيوة بن شريح، قال: سمعت عقبة ابن مسلم، قال: حدثني أبو عبد الرحمن الحبلي، عن الصنابحي، فذكره.","vol":"4","page":209},{"text":"٢١٨٣ - (س) شداد بن أوس - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كانَ يقول في صلاته: اللَّهمَّ إِني أَسألُكَ الثَّبَاتَ في الأمر، والعزيمةَ على الرُّشدِ، وأسألُكَ شُكْرَ نِعْمَتِك، وحُسنَ عِبَادَتِك، وأسألُك قَلبًا سَليمًا، ولِسَانًا صَادِقًا، وأسألُك مِن خَيرِ ما تَعلَمُ، وأعُوذُ بِك من شَرِّ ما تَعْلَمُ، وأستغْفِرُكَ لِمَا تَعْلَمُ» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٥٤ في السهو، باب نوع آخر من الدعاء، وأخرجه أيضًا أحمد في \" المسند \" ٤ / ١٢٥، والترمذي رقم (٣٤٠٤)، وفي إسناده ضعف، وسيأتي رقم (٢٢٤٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، للجهالة: أخرجه أحمد (٤/١٢٥) قال: حدثنا يزيد بن هارون. والترمذي (٣٤٠٧) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان.\nكلاهما (يزيد، وسفيان) عن أبي مسعود الجريري، عن أبي العلاء بن الشخير، عن رجل من بني حنظلة، فذكره.\n* أخرجه النسائي (٣/٥٤) . وفي الكبرى (١١٣٦) قال: أخبرنا أبو داود، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن سلمة، عن سعيد الجريري، عن أبي العلاء، عن شداد بن أوس. فذكره، ليس فيه: «عن رجل من بني حنظلة» .\n* في رواية يزيد بن هارون: «عن الحنظلي»،وزاد في أول الحديث: «كان رسول الله -ﷺ- يعلمنا كلمات، ندعو بهن في صلاتنا، أو قال: في دبر صلاتنا....» ثم ذكر الحديث.\n* وفي رواية حماد بن سلمة: أن رسول الله -ﷺ- كان يقول في صلاته: «اللهم إني أسألك الثبات في الأمر ...» الحديث.","vol":"4","page":210},{"text":"٢١٨٤ - (س) عطاء بن السائب - ﵀-: عن أبيه قال: صلَّى بِنَا عَمَّارُ بنُ ياسِرٍ صَلاة، فَأوجَزَ فيها، فقال له بَعضُ القَومِ: «لقد خَفَّفْتَ وأوجَزْتَ الصلاةَ، فقال: أمَا عليَّ ذلك، لقد دعوتُ فيها بِدَعوَاتٍ سَمِعْتُهنَّ من رسولِ الله - ﷺ-، فَلَمَّا قَامَ تَبِعَهُ رَجلٌ من القومِ - هو أبي، غَيرَ أنه كَنَى عن نَفْسِهِ - فسألَهُ عن الدُّعاءِ؟ ثم جاءَ، فَأخبَرَ بِهِ القومَ: اللهمَّ بِعلْمِكَ الغَيبَ، وَقُدرَتِكَ على الخَلقِ، أحيني ما عَلِمْتَ الحيَاةَ خَيْرًا لي، وتَوَفَّني إذا عَلِمْتَ الوفاةَ خَيرًا لي، اللهمَّ وأسألك خشيتك في الغيبِ والشهادة، وأَسألك كلمة الحقِّ في الرضى والغضب، وأسأَلك القَصْدَ في الفقر والغنى، وأسألك نعيمًا لا يَنْفَدُ، وأسألك قُرَّة عينٍ لا تنقطع، وأسألك الرِّضىَ بعدَ القَضاءِ، وأسأَلك بَردَ العَيشِ بَعدَ المَوتِ، وَأَسأْلك لَذَّةَ النظر إلى وَجهِكَ، والشَّوقَ إلى لِقَائِكَ، في غير ضَرَّاءَ مُضِرَّةٍ، ولا فِتْنَةٍ مُضِلَّة، ⦗٢١١⦘ اللهمَّ زَيِّنَّا بِزِينةِ الإيمانِ، واجعلنا هُدَاة مَهْدِيِّينَ» .\nوفي رواية عن قيس بن عُبَاد (١) قال: صَلَّى عَمَّارُ بنُ يَاسِرٍ بالقَومِ صلاة أَخَفَّها، فَكَأنَّهمْ أنْكَرُوهَا، فقال: أَلَم أُتِمَّ الركوعَ والسجودَ؟ قالوا: بَلى، قال: أمَا إِني دَعَوتُ فيها بِدُعَاءٍ كانَ النبيُّ - ﷺ- يَدعُو بِهِ: اللهمَّ ... وذكر الحديث، وفيه كلمة: الإخلاص بدل: الحق أخرجه النسائي (٢) .\n_________\n(١) في الأصل: قيس بن عبادة، والتصحيح من النسائي، وكتب الرجال.\n(٢) ٣ / ٥٤ و٥٥ في السهو، باب نوع آخر من الدعاء، وإسناده جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح، إن كان حماد هو ابن زيد: أخرجه النسائي (٣/٥٤) قال: أخبرنا حبيب بن عربي، قال: ثنا حماد، قال: ثنا عطاء بن السائب، فذكره.\n* ورواية قيس بن عباد:\nأخرجها النسائي (٣/٥٥) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا شريك، عن أبي هاشم الواسطي، عن أبي مجلز، عن قيس بن عباد، فذكره.\n* أخرجه أحمد (٤/٢٦٤) قال: حدثنا أسود بن عامر. وفي (٤/٢٦٤) أيضا قال: حدثنا إسحاق الأزرق. كلاهما (أسود، وإسحاق) عن شريك، عن أبي هاشم، عن أبي مجلز، قال: صلى بنا عمار.... فذكر نحوه. ليس فيه «قيس بن عباد» .\n* رواية أسود مختصرة على: «صلى عمار صلاة فجوز فيها، فسئل، أو فقيل له، فقال: ما خرمت من صلاة رسول الله -ﷺ-» .","vol":"4","page":210},{"text":"٢١٨٥ - (خ م د س) عائشة - ﵂ -: أَنَّ رسولَ الله - ﷺ- «كانَ يَدْعُو في الصلاةِ يقول: اللهمَّ إني أَعوذُ بِكَ من عَذَابِ الْقَبْرِ، وأعوذُ بِكَ من فِتنَةِ المَسيحِ الدَّجالِ، وأعوذُ بكَ من فِتنَةِ المَحيا وفِتنَةِ المَماتِ، اللهمَّ إِني أعوذُ بِكَ من المَأْثَمِ والمغْرَمِ، فقال له قائِلٌ: مَا أَكْثَرَ ما تَستَعيذُ من المَغْرَمِ؟ فقال: إِنَّ الرَّجُلَ إذا غَرِمَ حَدَّثَ [فَكَذَبَ]، ووعَدَ فَأخلفَ» .\nوفي روايةٍ قالت: «سَمِعتُ رسولَ الله - ﷺ- يَسْتَعِيذُ في صلاته من فِتنةِ الدَّجالِ» . أخرجه البخاري، ومسلم، وأبو داود، والنسائي (١) .\n_________\n(١) رواه البخاري ٢ / ٢٦٣ في صفة الصلاة، باب الدعاء قبل السلام، وفي الاستقراض، باب من استعاذ من الدين، وفي الفتن، باب ذكر الدجال، ومسلم رقم (٥٨٩) في المساجد، باب ما يستعاذ منه في الصلاة، وأبو داود رقم (٨٨٠) في الصلاة، باب الدعاء في الصلاة، والنسائي ٣ / ٥٦ في السهو، باب نوع آخر من التعوذ في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨٨) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٦/٨٩) قال: حدثنا يونس. قال: حدثنا ليث، عن يزيد، يعني ابن الهاد. وفي (٦/٢٤٤) قال: حدثنا روح. قال: حدثنا صالح بن أبي الأخضر. وفي (٦/٢٧٠) قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح. وعبد بن حميد (١٤٧٢) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (١/٢١١) و(٣/١٥٤) بالهامش. قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٣/١٥٤) قال: حدثنا إسماعيل. قال: حدثني أخي، عن سليمان، عن محمد بن أبي عتيق. وفي (٩/٧٥) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد، عن صالح. ومسلم (٢/٩٢) قال: حدثني عمرو الناقد وزهير بن حرب. قالا: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. وفي (٢/٩٣) قال: حدثني أبو بكر بن إسحاق. قال: أخبرنا أبو اليمان. قال: أخبرنا شعيب. وأبو داود (٨٨٠) قال: حدثنا عمرو بن عثمان قال: حدثنا بقية. قال: حدثنا شعيب. والنسائي (٣/٥٦) وفي الكبرى (١١٤١) قال: أخبرنا عمرو بن عثمان. قال: حدثنا أبي، عن شعيب. وفي (٨/٢٥٨) قال: أخبرني محمد بن عثمان بن أبي صفوان. قال: حدثني سلمة بن سعيد بن عطية، وكان خير أهل زمانه. قال: حدثنا معمر. وفي (٨/٢٦٤) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا بقية. قال: حدثني أبو سلمة سليمان بن سليم الحمصي. وابن خزيمة (٨٥٢) قال: أخبرني أبو الحكم أن أباه وشعيبا أخبراهم. قالا: أخبرنا الليث، عن يزيد بن الهاد.\nسبعتهم (شعيب، ويزيد بن الهاد، وصالح بن أبي الأخضر، وصالح بن كيسان، ومعمر، ومحمد بن أبي عتيق، وسليمان بن سليم) عن الزهري، عن عروة بن الزبير، فذكره.\n- ورواه عنها طاوس:\nأخرجه أحمد (٦/٢٠٠) قال: حدثنا عبد الرزاق. وابن خزيمة (٧٢٢) قال: حدثنا الحسن بن محمد الزعفراني. قال: حدثنا روح.\nكلاهما (عبد الرزاق،وروح) عن ابن جريج، عن ابن طاوس، عن أبيه، فذكره.","vol":"4","page":211},{"text":"٢١٨٦ - (خ م ت س) أبو بكر الصديق - ﵁ -: قال: قُلْتُ: «يا رسولَ الله، عَلمني دُعاء أَدعو بِهِ في صَلاتي، قال: قُلْ: اللهمَّ إني ظَلمتُ نَفسي ظُلْمًا كثيرًا، ولا يَغفِرُ الذُّنُوبَ إِلا أَنتَ، فَاغْفِر لي مَغْفِرَة من عِنْدِكَ، وارحمني، إنك أَنتَ الغَفُورُ الرَّحيمُ» .\nوقد جَعَلَهُ بعضُ الرُّواةِ من مسنَدِ عبد الله بن عمرو بن العاص؛ لأنه قال فيه: عن عبد الله «أنَّ أبا بكرٍ قال لرسولِ الله - ﷺ- ...» أخرجه البخاري، ومسلم، والترمذي، والنسائي.\nوهذا الحديثُ هو أولُ حديثٍ في كتاب «الجمع بين الصحيحين» للحُمَيدِيِّ (١) .\n_________\n(١) رواه البخاري ٢ / ٢٦٥ في صفة الصلاة، باب الدعاء قبل السلام، وفي الدعوات، باب الدعاء في الصلاة، وفي التوحيد، باب قول الله تعالى: ﴿وكان الله سميعًا بصيرًا﴾، ومسلم رقم (٢٧٠٥) في الذكر والدعاء، باب استحباب خفض الصوت بالذكر، والترمذي رقم (٣٥٢١) في الدعوات، باب دعاء يقال في الصلاة، والنسائي ٣ / ٥٣ في السهو، باب نوع آخر من الدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣) (٨) قال: حدثنا هاشم بن القاسم. وفي (١/٧) (٢٨) قال: حدثنا حجاج. وعبد بن حميد (٥) قال: أخبرنا الحسن بن موسى. والبخاري (١/٢١١) قال: حدثنا قتيبة ابن سعيد. وفي (٨/٨٩) قال: حدثنا عبد الله بن يوسف. ومسلم (٨/٧٤) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنا محمد بن رمح. وابن ماجة (٣٨٣٥) قال: حدثنا محمد بن رمح. والترمذي (٣٥٣١) قال: حدثنا قتيبة. والنسائي (٣/٥٣) . وفي البكرى (١١٣٤) قال: أخبرنا قتيبة بن سعيد. وابن خزيمة (٨٤٥) قال: حدثنا محمد بن عبد الله بن عبد الحكم. قال: حدثنا أبي، وشعيب.\nثمانيتهم (هاشم، وحجاج، والحسن، وقتيبة، وعبد الله بن يوسف، ومحمد، وعبد الله بن الحكم، وشعيب) قال عبد الله بن يوسف: أخبرنا، وقال الآخرون: حدثنا الليث «وهو ابن سعد» قال: حدثنا يزيد بن أبي حبيب، عن أبي الخير، عن عبد الله بن عمرو بن العاص، فذكره.\n* وأخرجه أحمد (١/٤) (٨) قال: حدثناه حسن الأشيب، عن ابن لهيعة، قال: قال: كبيرا.","vol":"4","page":212},{"text":"٢١٨٧ - (خ م) عائشة - ﵁ -: قالت: «ما صلَّى رسولُ الله -ﷺ- صلاة، بعدَ إذْ أُنْزِلَتْ: ﴿إِذَا جَاء نَصرُ اللهِ والفَتْحُ﴾ إلا قال: سُبْحَانَك اللهم وبِحَمدِك، [اللهم] اغْفِر لي» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ٨ / ٥٦٤ في تفسير سورة: ﴿إذا جاء نصر الله والفتح﴾، وفي صفة الصلاة، باب الدعاء في الركوع، وباب التسبيح والدعاء في السجود، وفي المغازي، باب منزل النبي ﷺ يوم الفتح، ومسلم رقم (٤٨٤) في الصلاة، باب ما يقال في الركوع والسجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، وهذا اللفظ من رواية الأعمش.\nراجع تخريج الحديث رقم (٢١٥٧) .","vol":"4","page":212},{"text":"٢١٨٨ - (م) أنس بن مالك - ﵁ -: أَنَّ عمرَ بنَ الخطاب كانَ يَجهرُ بهؤلاء الكَلِمَاتِ يقول: «سبْحَانَك اللهمَّ وبِحَمْدِكَ، وَتَبَارَكَ اسمُك، وتَعالى جَدُّكَ، ولا إِلهَ غيْرُكَ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٣٩٩) كتاب الصلاة، باب حجة من قال لا يجهر بالبسملة، والحديث لا يعرف من حديث أنس وإنما هو من حديث عبدة وهو ابن أبي لبابة.\n\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه عند مسلم، وقد سبرت فيه كتاب الدعاء دون جدوى،وقد روي مرفوعا من حديث أنس أخرجه أبو يعلى (٦/٣٨٩) ونسبه الهيثمي للطبراني في الأوسط، وقال: رجاله موثقون. المجمع (٢/١٠٧) والحديث هنالك فيه ذكر الصلاة!!.","vol":"4","page":213},{"text":"بعد السلام والفراغ من الصلوات\n٢١٨٩ - (ت) عبد الله بن عباس - ﵄ -: قال: سمعتُ رسولَ الله - ﷺ- يقول لَيلَة حينَ فَرَغَ من صلاتِهِ: «اللَّهمَّ إني أسألُكَ رَحمة من عِنْدِكَ تَهدِي بها قَلبي، وتجْمعُ بِها أَمري، وتَلُمَّ بِها شَعثي، وتَرُدُّ بِها غَائبي، وتَرفَعُ بِهَا شَاهِدِي، وتُزكِّي بِها عَمَلي، وتُلْهِمُني بِهَا رُشْدي، وتَرُدُّ بِها أُلفَتي، وتَعصِمني بِهَا مِنْ كُلِّ سُوءٍ (١)، اللهُمَّ أعطِني إيمانًا، ويَقينًا لَيْسَ بَعدَهُ كُفْرٌ، ورحمة أنَالُ بها شَرَفَ كَرَامَتك في الدُّنْيا والآخِرَةِ، اللهمَّ إني أسأَلُك الفَوزَ في القَضَاءِ، ونُزُلَ الشُّهَداءِ، وعَيْشَ السُّعَدَاءِ، والنَّصْرَ على الأعداء، اللهمَّ إني أُنْزِلُ بِكَ حَاجَتي، وإنْ قَصَّرَ رَأيي، وضَعُفَ عَملي، وافْتَقَرْتُ إلى رَحمتك، فَأَسألُكَ يا قَاضيَ الأُمورِ، ويا شافِيَ الصُّدورِ، كما تُجيرُ بَينَ البُحورِ: أَنْ تُجِيرَني مِنْ عَذَابِ السعيرِ، ومِنْ دَعْوةِ الثُّبُورِ، ومِن فِتنَةِ القُبُورِ، اللهم وما قَصَّرَ عَنهُ رَأْيي، وَلَمْ تَبْلُغْه مَسألتي، ولم تَبلُغْهُ نِيَّتي مِن خَيرٍ وَعَدْتَهُ أحَدًا مِن خَلقِكَ، أَو خَيرٍ أنْتَ مُعطيه أحدًا من عبادك، فَإني أرغَبُ إليكَ فيه، وأسأَلُكَهُ برحمتكَ يا ربَّ العالمينَ، اللهم يا ذا الحَبْلِ ⦗٢١٤⦘ الشَّديدِ، والأمرِ الرَّشيدِ أسأَلُكَ الأمنَ يومَ الوعيدِ والجَنَّةَ يَومَ الخُلودِ، مع المقَرَّبينَ الشُّهودِ، الرُّكَّعِ السجودِ، المُوفِينَ بالعهودِ، إِنَّكَ رَحيمٌ ودَودٌ، وإنك تفعل ما تُريدُ، اللهم اجعلنا هَادِينَ مهتدينَ، غير ضالِّينَ، ولا مُضِلِّينَ، سِلْمًا لأوليَائِكَ، وحَرْبًا لأعدائِكَ، نُحِبُّ بِحُبِّكَ مَنْ أَحَبَّكَ (٢)، ونُعَادي بِعَدَاوتِكَ مَن خالَفَكَ اللهم هذا الدُّعَاءُ وعليكَ الإجَابَةُ، اللهم هذا الجُهدُ، وعَلَيكَ التُّكلانُ، اللهم اجعَل لي نُورًا في قَلبي، ونُورًا في قبري، ونورًا من بين يَدَيَّ، ونُورًا من خَلفي، ونورًا عن يَميني، ونورًا عن شِمالي، ونورًا من فَوقي، ونورًا من تَحتي، ونورًا في سَمعي، ونورًا في بصري، ونورًا في شَعْري، ونورًا في بَشَري، ونورًا في لحمي، ونورًا في دمي، ونورًا في مُخِّي، ونورًا في عِظامي، اللهمَّ أعظِم لي نورًا، وأعطِني نورًا، واجعَلْ لي نورًا، سُبحَانَ الذي تَعَطَّفَ بِالعِزِّ وقالَ بِهِ، سُبحَانَ الذي لَبِس المجدَ وتَكرَّمَ بِهِ، سبحانَ الذي لا ينبغي التَّسبيحُ إلا لَهُ، سبحانَ ذِي الفَضْلِ والنِّعَمِ، سبحانَ ذِي المَجدِ (٣) والكَرَمِ، سبحانَ ذِي الجَلالِ والإكرَامِ» . أخرجه الترمذي (٤) . ⦗٢١٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تلم بها شعثي) اللم: الجمع. والشعث: التفرق والمراد: تجمع بها من أمري ما تفرق.\n(تزكى) التزكية: التطهير.\n(تلهمني) الإلهام: أن يلقي الله في النفس أمرًا يبعث [العبد] على الفعل أو الترك.\n(نزل الشهداء) الشهداء: القتلى في سبيل الله، ونزلهم: ما لهم عند الله من الأجر والثواب، والنزل: قِرى الضيف.\n(تجير بين البحور) أي: تفصل بينها، وتمنع أحدها من الاختلاط بالآخر.\n(الثبور): الهلاك.\n(الحبل الشديد) الحبل: السبب، أو القرآن، أو الدين، ومنه قوله\nتعالى: ﴿واعتَصِمُوا بِحَبْلِ الله جَمِيعًا ولا تَفَرَّقوا﴾ [آل عمران: ١٠٣] ووصفه بالشدة لأنها من صفات الحبال. والشدة في الدين: الثبات والاستقامة، قال الأزهري: والمحدثون يروونه بالباء، والصواب بالياء، من القوة. ⦗٢١٦⦘\n(سلمًا) السلم: المسالم المصالح.\n(حربًا) الحرب: المعادي المخاصم، تسميةً بالمصدر.\n(الجُهد) بضم الجيم: الطاقة والقدرة، وبفتحها: المشقة.\n(اجعل في قلبي نورًا) هذه الكلمة وما بعدها في الحديث، أراد بالنور\nفيهن: ضياء الحق وبيانه، كأنه يقول: اللهم استعمل هذه الأعضاء مني في الحق، واجعل تصرفي وتقلبي في هذه الجهات على سبيل الحق.\n(تعطَّف بالعز وقال به) تعطف: مأخوذ من العطاف وهو الرداء وذلك على سبيل التمثيل، ومعناه: الاختصاص بالعز والاتصاف به، ومعنى قوله: «وقال به» أي: حكم به فلا يرد حكمه، يقال منه: قال الرجل واقتال: إذا حكم فمضى حكمه، ومنه سمي المَلك قَيْلًا.\n_________\n(١) في الأصل: وتعصمني بها من كل شيء، وما أثبتناه من الترمذي المطبوع.\n(٢) في الأصل: نحب بحبك الناس، وما أثبتناه من الترمذي المطبوع.\n(٣) في الأصل: سبحان ذي الجود. وما أثبتناه من الترمذي المطبوع.\n(٤) رقم (٣٤١٥) في الدعوات، باب رقم (٣٠)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه مثل هذا من حديث ابن ليلى إلا من هذا الوجه، وقد روى شعبة وسفيان الثوري عن سلمة بن كهيل عن كريب عن ابن عباس عن النبي ﷺ هذا الحديث ولم يذكره بطوله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٤١٩) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا محمد بن عمران بن أبي ليلى، قال: حدثني أبي. وابن خزيمة (١١١٩) قال: حدثنا محمد بن خلف العسقلاني، قال: حدثنا آدم - يعني ابن أبي إياس قال: حدثنا قيس - يعني ابن الربيع.\nكلاهما (عمران، وقيس) عن محمد بن عبد الرحمن بن أبي ليلى، عن داود بن علي بن عبد الله بن عباس، عن أبيه، فذكره.\nفي رواية قيس: «بعثني العباس إلى رسول الله -ﷺ-، فأتيته ممسيا وهو في بيت خالتي ميمونة بنت الحارث، فقام رسول الله -ﷺ-، يصلي من الليل، فلما صلى ركعتى الفجر، قال: اللهم إنى أسألك رحمة ...» وذكر الحديث بطوله.\nقلت: قال أبو عيسى: هذا حديث غريب لا نعرفه مثل هذا من حديث ابن أبي ليلى إلا من هذا الوجه، وقد روى شعبة وسفيان الثوري عن سلمة بن كهيل عن كريب عن ابن عباس، مرفوعا، هذا الحديث ولم يذكر بطوله.","vol":"4","page":213},{"text":"٢١٩٠ - (م ت د س) ثوبان - ﵁ -: قال: «كان رسولُ الله -ﷺ- إذا سَلَّمَ يَستَغْفِرُ الله ثَلاثًا، ويقول: اللَّهم أنْتَ السَّلامُ، ومِنكَ السَّلامُ، تَبَاركتَ يا ذَا الجلالِ والإكرَام»، قيل للأوزاعي: كيف الاستغْفارُ؟ قال يقول: «أَسْتَغفِرُ الله، أسْتَغفرُ اللهَ» . هذه رواية مسلم والترمذي، والنسائي، إلا أن النسائي قال: «إنَّ رسولَ الله - ﷺ- كانَ إذَا انْصَرَفَ مِن صلاتِهِ ... وذكر الحديث» . ⦗٢١٧⦘\nوفي رواية أبي داود: «أنَّ رسولَ الله - ﷺ- كانَ إذا أرادَ أنْ يَنْصَرِفَ من صلاتهِ استَغفرَ اللهَ ثَلاثَ مَرَّاتٍ، ثم قال: اللهم ... وذكر معنى حديث عائِشة» هكذا قال أبو داود، وهذا حديث عائشة (١) .\n_________\n(١) رواه مسلم رقم (٥٩١) في المساجد، باب استحباب الذكر بعد الصلاة وبيان صفته، والترمذي رقم (٣٠٠) في الصلاة، باب ما يقول إذا سلم من الصلاة، وأبو داود رقم (١٥١٣) في الصلاة، باب ما يقول الرجل إذا سلم، والنسائي ٣ / ٦٨ في السهو، باب الاستغفار بعد التسليم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٧٥) قال: حدثنا أبو المغيرة. وفي (٥/٢٧٩) قال: حدثنا أبو إسحاق الطالقاني، قال: حدثنا عبد الله بن المبارك. والدارمي (١٣٥٥) قال: أخبرنا أبو المغيرة. ومسلم (٢/٩٤) قال: حدثنا داود بن رشيد، قال: حدثنا الوليد. وأبو داود (١٥١٣) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا عيسى «وهو ابن يونس» . وابن ماجة (٩٢٨) قال: حدثنا هشام بن عمار، قال: حدثنا عبد الحميد بن حبيب. (ح) وحدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم. والترمذي (٣٠٠) قال: حدثنا أحمد بن محمد بن موسى، قال: حدثنا عبد الله بن المبارك. والنسائي (٣/٦٨) . وفي «عمل اليوم والليلة» (١٣٩) قال: أخبرنا محمود بن خالد، قال: حدثنا الوليد. وابن خزيمة (٧٣٧) قال: حدثنا محمد بن مسكين اليمامي، والحسن بن إسرائيل اللؤلؤي الرملي، قالا: حدثنا بشر بن بكر. (ح) وحدثنا أحمد بن يزيد بن عليل العنزي المصري، قال: حدثنا عمرو بن أبي سلمة. وفي (٧٣٨) قال: حدثناه محمد بن ميمون المكي، قال: حدثنا عمرو بن هاشم البيروتي.\nثمانيتهم (أبو المغيرة، وابن المبارك، والوليد، وعيسى، وعبد الحميد، وبشر، وعمرو بن أبي سلمة، وعمرو بن هاشم) عن الأوزاعي، عن أبي عمار شداد «وهو ابن عبد الله» عن أبي أسماء الرحبي، فذكره.","vol":"4","page":216},{"text":"٢١٩١ - (د س) عائشة - ﵂ -: «أنَّ رسولَ الله - ﷺ- كانَ إذا سَلَّمَ قال: اللهم أنتَ السَّلامُ، وَمِنْكَ السَّلامُ، تَبَاركْتَ يا ذَا الجَلالِ والإكرَامِ» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٥١٢) في الصلاة، باب ما يقول الرجل إذا سلم، والنسائي ٣ / ٦٩ في السهو، باب الذكر بعد الاستغفار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦٢) قال: حدثنا وكيع، عن سفيان. عن عاصم بن سليمان. وفي (٦/١٨٤) قال: حدثنا علي بن عاصم، عن الحذاء. وفي (٦/٢٣٥) قال: حدثنا يزيد بن هارون قال: أخبرنا عاصم الأحول. والدارمي (١٣٥٤) قال: أخبرنا يزيد بن هارون. قال: أخبرنا عاصم. ومسلم (٢/٩٤ و٩٥) قال: حدثنا أبو بكر بن أبي شيبة وابن نمير. قالا: حدثنا أبو معاوية، عن عاصم. (ح) وحدثناه ابن نمير. قال: حدثنا أبو خالد، يعني الأحمر، عن عاصم. (ح) وحدثنا عبد الوارث بن عبد الصمد. قال: حدثني أبي. قال: حدثنا شعبة، عن عاصم وخالد. وأبو داود (١٥١٢) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة، عن عاصم الأحول وخالد الحذاء. وابن ماجة (٩٢٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية (ح) وحدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد الواحد بن زياد. قال: حدثنا عاصم الأحول. والترمذي (٢٩٨) قال: حدثنا أحمد بن منيع. قال: حدثنا أبو معاوية، عن عاصم الأحول. وفي (٢٩٩) قال: حدثنا هناد بن السري. قال: حدثنا مروان بن معاوية الفزاري وأبو معاوية، عن عاصم الأحول. والنسائي (٣/٦٩) وفي الكبرى (١١٧٠) قال: أخبرنا محمد بن عبد الأعلى ومحمد بن إبراهيم بن صدران، عن خالد. قال: حدثنا شعبة، عن عاصم. وفي عمل اليوم والليلة (٩٥) قال: أخبرنا أحمد بن سليمان قال: حدثنا يزيد. قال: أخبرنا عاصم. وفي (٩٦) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. قال: حدثنا شعبة، عن عاصم. وفي (٩٧) قال: أخبرني عبد الله بن الهيثم بن عثمان. قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة. عن عاصم وخالد. وفي (٣٦٧) قال: حدثنا أحمد بن حرب. قال: حدثنا أبو معاوية، عن عاصم.\nكلاهما (عاصم بن سليمان الأحول، وخالد الحذاء) عن أبي الوليد عبد الله بن الحارث، فذكره.","vol":"4","page":217},{"text":"٢١٩٢ - (خ م د س) ورَّاد - مولى المغيرة بن شعبة: قال: أملى عَلَيَّ المُغِيرةُ بنُ شُعبَةَ في كتابٍ إلى مُعَاوِيَةَ: أنَّ النبيَّ -ﷺ- كانَ يقولُ في دُبُرِ كلِّ صلاةٍ مكتوبةٍ: «لا إِلهَ إِلا اللهُ وحدَهُ لا شَريكَ لَهُ، لَهُ المُلْكُ، ولَهُ الحَمدُ، وهو على كلِّ شيءٍ قَدِيرٌ، اللهم لا مانِعَ لِمَا أعطَيْتَ، ولا مُعطِيَ لِمَا مَنَعْتَ، ولا يَنْفَعُ ذَا الجَدِّ مِنكَ الجَدُّ» . زاد في رواية: «وكَتَبَ إليهِ: أَنَّهُ كَانَ ينهى عن قِيلَ، وقالَ، وإضاعَةِ المال، وكثرةِ السؤالِ، وكان ينهى عن عُقوقِ الأُمَّهاتِ، ووأدِ البنَاتِ، ومَنْعٍ وهَاتِ» . ⦗٢١٨⦘\nوفي روايةٍ قال ورّادُ: «ثم وَفَدْتُ بَعدُ على مُعَاويةَ، فَسَمِعتُهُ يأمُرُ النَّاسَ بذلك» . أخرجه البخاري.\nولم يخرِّج مسلم إلا ذِكْرَ ما يقالُ في دُبُرِ الصلواتِ، وأخرج في موضعٍ آخرَ الزيادةَ التي ذكرها البخاري، وأخرجه أبو داود مثل البخاري، وأخرجه النسائي بترك الزيادة، وقال في آخر إحدى رواياته: «كم مَرَّة يقول ذلك؟» وله في أخرى إلى قوله: «على كل شيء قدير - ثم زاد: ثَلاثَ مَرَّاتٍ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قيل وقال) أراد: النهي عن قول مالا يصح، وما لا تعلم حقيقته، وأن يقول المرء في حديثه: قيل كذا، وقال كذا، وقيل: معناه: أنه نهي عن القول والقيل الذي هو مصدر قال قولًا وقيلًا وقالًا، فجعل [القتال] مصدرًا.\n(عقوق الأمهات) معروف، وهو منع ما يجب إتيانه من صلة الرحم، وخص الأمهات زيادة تأكيد وتعظيم، وإن كان عقوق الآباء وغيرهم من ذوي الحقوق عظيمًا، فلعقوق الأمهات مزية في القبح. ⦗٢١٩⦘\n(وأد البنات) هو أن يدفن الإنسان بنته حية، كما كانوا يعملون في الجاهلية.\n(منع) المنع منع ما عليه.\nو(هات): طلب ما ليس له.\n(إضاعة المال): تضييعه وإنفاقه في غير بر، وإخراجه في غير منفعة.\n(كثرة السؤال): الإلحاح فيما لا حاجة له إليه، فأما ما تدعو الضرورة إليه فله حكم إباحة المضطر.\n_________\n(١) رواه البخاري ٢ / ٢٧٥ في صفة الصلاة، باب الذكر بعد الصلاة، وفي الدعوات، باب الدعاء بعد الصلاة، وفي الرقاق، باب ما يكره من قيل وقال، وفي القدر، باب لا مانع لما أعطى الله، وفي الاعتصام، باب ما يكره من كثرة السؤال وتكلف ما لا يعينه، ومسلم رقم (٥٩٣) في المساجد، باب استحباب الذكر بعد الصلاة، وأبو داود رقم (١٥٠٥) في الصلاة، باب ما يقول الرجل إذا سلم، والنسائي ٣ / ٧٠ في السهو، باب نوع آخر من القول عند انقضاء الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٦٢) قال: حدثنا سفيان، قال: حدثنا عبدة بن أبي لبابة، وعبد الملك بن عمير. وأحمد (٤/٢٤٥) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج (ح) وحدثنا روح، قال: حدثنا ابن جريج، قال: أخبرني عبدة بن أبي لبابة. وفي (٤/٢٤٧) قال: حدثنا روح، قال: حدثنا ابن عون، قال: أنبأني أبو سعيد. وفي (٤/٢٥٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن منصور، قال: سمعت المسيب بن رافع. وفي (٤/٢٥٠) قال: حدثنا هشيم، قال: أخبرنا غير واحد منهم مغيرة، عن الشعبي. وفي (٤/٢٥١) قال: حدثنا سفيان، عن عبدة، وعبد الملك. وفي (٤/٢٥٤) قال: حدثنا علي بن عاصم، قال: حدثنا المغيرة. قال: أبنأنا عامر. وفي (٤/٢٥٥) قال: حدثنا علي، قال: أنبأنا الجريري، عن عبد ربه. وعبد بن حميد (٣٩٠) قال: حدثنا حسين الجعفي، عن زائدة، عن منصور، عن المسيب. وفي (٣٩١) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن عبد الملك بن عمير. والدارمي (١٣٥٦) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان، عن عبد الملك بن عمير. والبخاري (١/٢١٤) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان، عن عبد الملك بن عمير. وفي (٨/٩٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير، عن منصور، عن المسيب بن رافع. وفي (٨/١٢٤) قال: حدثنا علي بن مسلم، قال: حدثنا هشيم، قال: أخبرنا غير واحد منهم مغيرة، وفلان، ورجل ثالث أيضا، عن الشعبي (ح) وعن هشيم، قال: أخبرنا عبد الملك بن عمير. وفي (٨/١٥٧) قال: حدثنا محمد بن سنان، قال: حدثنا فليح، قال: حدثنا عبدة ابن أبي لبابة. وفي (٩/١١٧) . وفي «الأدب المفرد» (٤٦٠) قال: حدثنا موسى، قال: حدثنا أبو عوانة، قال: حدثنا عبد الملك. ومسلم (٢/٩٥) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، عن منصور، عن المسيب بن رافع. (ح) وحدثناه أبو بكر بن أبي شيبة، وأبو كريب، وأحمد بن سنان، قالوا: حدثنا أبو معاوية، عن الأعمش، عن المسيب بن رافع. (ح) وحدثني محمد بن حاتم، قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج، قال: أخبرني عبدة بن أبي لبابة. (ح) وحدثنا حامد بن عمر البكراوي، قال: حدثنا بشر، يعني ابن المفضل (ح) وحدثنا محمد بن المثنى، قال: حدثني أزهر، جميعا عن ابن عون، عن أبي سعيد. وفي (٢/٩٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، قال: حدثنا عبدة بن أبي لبابة، وعبد الملك بن عمير. وأبو داود (١٥٠٥) قال: حدثنا مسدد، قال: حدثنا أبو معاوية، عن الأعمش، عن المسيب بن رافع. والنسائي (٣/٧٠) . وفي الكبرى (١١٧٣) قال: أخبرنا محمد بن منصور، عن سفيان، قال: سمعته من عبدة بن أبي لبابة. وسمعته من عبد الملك بن عمير. وفي (٣/٧١) . وفي الكبرى (١١٧٤) قال: أخبرني محمد بن قدامة، قال: حدثنا جرير، عن منصور، عن المسيب أبي العلاء. وفي (٣/٧١) . وفي الكبرى (١١٧٥) . وفي عمل اليوم والليلة (١٢٩) قال: أخبرنا الحسن بن إسماعيل المجالدي، قال: أنبأنا هشيم، قال: أنبأنا المغيرة وذكر آخر (ح) وأنبأنا يعقوب بن إبراهيم، قال: حدثنا هشيم، قال: أنبأنا غير واحد، منهم المغيرة، عن الشعبي. وابن خزيمة (٧٤٢) قال: حدثنا عبد الله بن محمد الزهري، قال: حدثنا سفيان، قال: سمعته من عبدة، يعني ابن أبي لبابة، (ح) وحدثنا الحسن بن محمد، قال: حدثنا أسباط بن محمد. قال: حدثنا عبد الملك بن عمير (ح) وحدثنا زياد بن أيوب، قال: حدثنا هشيم، قال: أخبرنا عبد الملك. (ح) وحدثنا الدورقي، وأبو هشام، قالا: حدثنا هشيم، قال: أخبرنا غير واحد، منهم المغيرة، ومجالد، ورجل ثالث أيضا كلهم عن الشعبي. (ح) وأخبرنا أبو هشام، قال: حدثنا هشيم، قال: أخبرنا عبد الملك بن عمير.\nستتهم (عبدة بن أبي لبابة، وعبد الملك بن عمير، وأبو سعيد الشامي، والمسيب بن رافع، وعامر الشعبي، وعبد ربه) عن وراد مولى المغيرة، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (١٣٠) قال: أخبرني محمد بن معمر، قال: حدثنا يحيى بن حماد، عن أبي عوانة، عن المغيرة، عن شباك، عن عامر، عن المغيرة بن شعبة، فذكره. ولم يذكر «واردا» .\n* رواية هشيم: «أن معاوية كتب إلى المغيرة: أن اكتب إلي بحديث سمعته من رسول الله -ﷺ- قال: فكتب إليه المغيرة إني سمعته يقول عند انصرافه من الصلاة: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير - ثلاث مرات -» .","vol":"4","page":217},{"text":"٢١٩٣ - (م د س) عروة بن الزبير - ﵄ -: كان يقولُ في دُبُرِ كلِّ صلاةٍ حينَ يُسلمُ: «لا إِلهَ إلا اللهُ وحدَهُ لا شَريكَ لَهُ، له الملك، ولَهُ الحَمدُ، وهو على كلِّ شَيءٍ قديرٌ، لا حولَ ولا قُوَّةَ إلا بِاللهِ، لا إلهَ إلا اللهُ، ولا نَعبُدُ إلا إيَّاه، لَهُ النِّعْمَةُ، ولَهُ الفَضْلُ، ولَهُ الثَّنَاءُ الحَسَنُ، لا إلهَ إلا الله مُخْلِصينَ له الدِّينَ، وَلَو كَرِهَ الكافرون، وقال: كانَ رسولُ الله -ﷺ- يُهَلِّلُ بِهِنَّ دُبُرَ كلِّ صلاة» .\nوفي رواية قال أبو الزبير: «سَمِعتُ عبدَ الله بنَ الزبير يَخْطُبُ على هذا المِنْبَرِ، وهو يقول: كانَ رسولُ الله - ﷺ- يقول - إذا سَلَّمَ في دُبُرِ الصلاةِ، أو [قال]: الصلواتِ ... ثم ذكر مثله» . أخرجه مسلم، والنسائي، وأخرج أبو داود الرواية الثانية (١) .\n_________\n(١) رواه مسلم رقم (٥٩٤) في المساجد، باب استحباب الذكر بعد الصلاة، وأبو داود رقم (١٥٠٦) في الصلاة، باب ما يقول الرجل إذا سلم، والنسائي ٣ / ٧٠ في السهو، باب عدد التهليل والذكر بعد التسليم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٤/٤) قال: حدثنا عبد الله بن نمير. ومسلم (٢/٩٦) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان. وأبو داود (١٥٠٧) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا عبدة. والنسائي (٣/٧٠)، وفي الكبرى (١١٧٢)، وفي عمل اليوم والليلة (١٢٨) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا عبدة. كلاهما: (عبد الله بن نمير، وعبدة بن سليمان) عن هشام بن عروة.\n٢ - وأخرجه أحمد (٤/٥) . ومسلم (٢/٩٦) قال: حدثني يعقوب بن إبراهيم الدورقي. وأبو داود (١٥٠٦) قال: حدثنا محمد بن عيسى. والنسائي (٣/٦٩) . وفي الكبرى (١١٧١) قال: أخبرنا محمد بن شجاع المروزي. وابن خزيمة (٧٤٠) قال: حدثنا يعقوب بن إبراهيم الدورقي. أربعتهم (أحمد بن حنبل، ويعقوب، ومحمد بن عيسى، ومحمد بن شجاع) عن إسماعيل بن إبراهيم بن علية، عن الحجاج بن أبي عثمان.\n٣ - وأخرجه مسلم (٢/٩٦) قال: حدثني محمد بن سلمة المرادي، قال: حدثنا عبد الله بن وهب، عن يحيى بن عبد الله بن سالم. وابن خزيمة (٧٤١) قال: حدثنا محمد بن خلف العسقلاني. قال: حدثنا آدم - يعني ابن أبي إياس - قال: حدثنا أبو عمر الصنعاني - وهو حفص بن ميسرة - كلاهما (يحيى بن عبد الله، وحفص) عن موسى بن عقبة.\nثلاثتهم (هشام، وحجاج، وموسى) عن أبي الزبير، فذكره.","vol":"4","page":219},{"text":"٢١٩٤ - (م ت س) كعب بن عجرة - ﵁ -: أنَّ رسولَ الله -ﷺ- قال: «مُعَقِّباتٌ لا يَخِيبُ قَائِلُهُنَّ - أو فَاعِلُهنَّ - دُبُرَ كلِّ صلاة: ثَلاثٌ وثلاثونَ تَسبيحة، وثلاثٌ وثلاثونَ تَحْميدَة، وأَربعٌ وثلاثونَ تكبيرَة» أخرجه مسلم، والترمذي، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٥٩٦) في المساجد، باب استحباب الذكر بعد الصلاة، والترمذي رقم (٣٤٠٩) في الدعوات، باب كم يسبح بعد الصلاة، والنسائي ٣ / ٧٥ في السهو، باب نوع آخر من عدد التسبيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٩٨) قال: حدثنا الحسن بن عيسى، قال: أخبرنا ابن المبارك، قال: أخبرنا مالك بن مغول. (ح) وحدثنا نصر بن علي الجهضمي، قال: حدثنا أبو أحمد، قال: حدثنا حمزة الزيات. (ح) وحدثني محمد بن حاتم، قال: حدثنا أسباط بن محمد، قال: حدثنا عمرو بن قيس الملائي. والترمذي (٣٤١٢) قال: حدثنا محمد بن إسماعيل بن سمرة الأحمسي الكوفي، قال: حدثنا أسباط بن محمد، قال: حدثنا عمرو بن قيس الملائي. والنسائي (٣/٧٥) . وفي الكبرى (١١٨١) وفي «عمل اليوم والليلة» (١٥٥) قال: أخبرنا محمد بن إسماعيل بن سمرة، عن أسباط، قال: حدثنا عمرو ابن قيس. وأخرجه النسائي في الكبرى «تحفة الأشراف» (٨/١١١١٥) عن محمود بن غيلان، عن قبيصة، عن سفيان، عن منصور.\nأربعتهم (مالك بن مغول، وحمزة الزيات، وعمرو بن قيس، ومنصور) عن الحكم بن عتيبة، عن عبد الرحمن بن أبي ليلى، فذكره.\n* وأخرجه النسائي في «عمل اليوم والليلة» (١٥٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو الأحوص، عن منصور، عن الحكم، عن عبد الرحمن بن أبي ليلى، عن كعب بن عجرة، فذكره «موقوفا» .","vol":"4","page":220},{"text":"٢١٩٥ - (س) زيد بن ثابت - ﵁ -: قال: «أُمِرُوا أن يُسَبِّحوا دُبُرَ كلِّ صلاةٍ ثلاثًا وثلاثينَ، ويَحمَدوا ثلاثًا وثلاثِينَ، ويُكبروا أَربعًا وثلاثينَ، فَأُرِيَ رَجُلٌ مِنَ الأنصار في مَنَامِهِ، قيل: أَمَرَكُمْ رسولُ الله - ﷺ- أن تُسَبِّحُوا دُبُرَ كُلِّ صلاةٍ ثلاثًا وثلاثين، وتَحمَدُوا ثلاثًا وثلاثينَ، وتُكبروا أَربعًا وثلاثين؟ قال: نعم، قال: فاجعَلوها خمسًا وعشرين، واجعلوا فيها التَّهْليل، فلمَّا أصبَحَ أَتى النبيَّ - ﷺ-، فَذكرَ ذلك لَهُ، قال: ⦗٢٢١⦘ فاجعلوها كذلك» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٧٦ في السهو، باب نوع آخر من عدد التسبيح، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/١٨٤) قال: حدثنا عثمان بن عمر. وفي (٥/١٩٠) قال: حدثنا روح. وعبد بن حميد (٢٤٥) قال: حدثنا روح بن عبادة. والدارمي (١٣٦١) قال: أخبرنا عثمان ابن عمر. والترمذي (٣٤١٣) قال: حدثنا يحيى بن خلف، قال: حدثنا ابن أبي عدي. والنسائي (٣/٧٦) وفي الكبرى (١١٨٢) وفي عمل اليوم والليلة (١٥٧) قال: أخبرنا موسى بن حزام الترمذي، قال: حدثنا يحيى بن آدم، عن ابن إدريس. وابن خزيمة (٧٥٢) قال: حدثنا أبو قدامة عبيد الله بن سعيد، قال: حدثنا عثمان بن عمر. (ح) وحدثنا الحسين بن الحسن، قال: أخبرنا الثقفي.\nخمستهم (عثمان، وروح، وابن أبي عدي، وابن إدريس، وعبد الوهاب الثقفي) عن هشام بن حسان، عن محمد بن سيرين، عن كثير بن أفلح، فذكره.","vol":"4","page":220},{"text":"٢١٩٦ - (س) أبو هريرة - ﵁ -: قال: قال رسولُ الله - ﷺ-: «مَنْ سَبَّحَ في دُبُرِ صلاةِ الغَدَاةِ مِائَةَ تَسبيحَةٍ، وهَلَّلَ مِائَةَ تَهليلَةٍ، غُفِرتْ له ذُنُوبهُ، ولو كانت مِثْلَ زَبَدِ البَحرِ» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٧٩ في السهو، باب نوع آخر من عدد التسبيح، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه أبو صالح، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «من قال خلف كل صلاة ثلاثا وثلاثين تكبيرة، وثلاثا وثلاثين تسبيحة،وثلاثا وثلاثين تحميدة، ويقول: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، غفرت له خطاياه، وإن كانت مثل زبد البحر» .\nأخرجه النسايي في عمل اليوم والليلة (١٤٥) قال: أخبرنا موسى بن سهل قال: حدثنا آدم،قال: حدثنا الليث، عن ابن عجلان، عن سهيل، عن أبيه، فذكره.\nورواه عطاء بن يزيد الليثي، عن أبي هريرة.\nأخرجه أحمد (٢/٣٨٤) قال: حدثنا سريج، قال: حدثنا فليح. ومسلم (٢/٩٨) قال: حدثني عبد الحميد بن بيان الواسطي. قال: أخبرنا خالد بن عبد الله. (ح) وحدثنا محمد بن الصباح. قال: حدثنا إسماعيل بن زكريا. والنسائي في عمل اليوم والليلة (١٤٣) قال: أخبرني محمد بن وهب. قال: حدثنا محمد بن سلمة. قال: حدثني أبو عبد الرحيم. عن زيد بن أبي أنيسة. وابن خزيمة (٧٥٠) قال: حدثنا أبو بشر. قال: حدثنا خالد، يعني ابن عبد الله.\nأربعتهم (فليح، وخالد بن عبد الله، وإسماعيل بن زكريا، وزيد بن أبي أنيسة) عن سهيل بن أبي صالح، عن أبي عبيد المذحجي، عن عطاء بن يزيد الليثي، فذكره.\n* وأخرجه أحمد (٢/٣٧١) قال: حدثنا محمد بن الصباح، قال: حدثنا إسماعيل، يعني ابن زكريا، عن سهيل بن أبي صالح، عن أبي عبيد المذحجي، عن عطاء بن يسار، عن أبي هريرة. نحوه.\n* أخرجه النسائي في عمل اليوم والليلة (١٤٢) قال: أخبرنا قتيبة بن سعيد، عن مالك، عن أبي عبيد مولى سليمان بن عبد الملك عن عطاء بن يزيد، عن أبي هريرة. موقوفا. ولم يذكر في إسناده «سهيل بن أبي صالح» .\n* وأخرجه النسائي في عمل اليوم والليلة (١٤٤) قال: أخبرنا الربيع بن سليمان، قال: أخبرنا شعيب. قال: حدثنا الليث، عن ابن عجلان، عن سهيل، عن عطاء بن يزيد، عن بعض أصحاب النبي -ﷺ-، فذكره. لم يذكر «أبا هريرة» .ولا «أبا عبيدة» .\n* وقد سبق من رواية سهيل بن أبي صالح، عن أبيه، عن أبي هريرة.\nورواه عن أبي علقمة، عن أبي هريرة.\nأخرجه النسائي (٣/٧٩) وفي الكبرى (١١٨٦) وفي عمل اليوم والليلة (١٤٠) قال: أخبرنا أحمد بن حفص بن عبد الله النيسابوري. قال: حدثني أبي. قال: حدثني إبراهيم بن طهمان، عن الحجاج بن الحجاج، عن أبي الزبير، عن أبي علقمة، فذكره.\nورواه عطاء بن أبي علقمة بن الحارث بن نوفل، عن أبي هريرة.\nأخرجه النسائي في عمل اليوم والليلة (١٤١) قال: أخبرنا أحمد بن نصر، عن مكي بن إبراهيم، قال: أخبرنا يعقوب بن عطاء، عن عطاء بن أبي علقمة بن الحارث بن نوفل، فذكره.\n* قال أبو عبد الرحمن النسائي: يعقوب بن عطاء بن أبي رباح ضعيف، وعبد الوهاب بن مجاهد متروك الحديث، وعبد الله بن طاوس ثقة مأمون، وعبد الله بن سعيد بن جبير ثقة مأمون، وعكرمة مولى ابن عباس، ثقة من أعلم الناس، قاله عمرو بن دينار، عن جابر بن زيد.","vol":"4","page":221},{"text":"٢١٩٧ - (خ م ط د) أبو هريرة - ﵁ -: «أنَّ فُقرَاءَ المُهاجِرينَ أَتَوْا رسولَ الله - ﷺ-، فقالوا: قَد ذَهبَ أهلُ الدُّثورِ بالدَّرَجَاتِ العُلى، والنعيمِ المُقِيمِ، فقال: ومَا ذَاكَ؟ قالوا: يُصَلُّونَ كما نُصَلي، ويصومونَ كما نَصومُ، ويَتَصَدَّقُونَ ولا نَتَصَدَّقُ، ويعتِقونَ ولا نَعتق، فقال رسولُ اللهِ - ﷺ-: أفَلا أُعَلِّمُكم شيئًا تُدرِكونَ بِهِ مَنْ سَبَقَكم، وتَسْبِقُونَ بِهِ مَنْ بَعْدَكم، ولا يكونُ أَحَدٌ أفضَلَ مِنكم إلا مَنْ صَنَعَ مِثلَ مَا صَنَعتُم؟ قالوا: بلى يا رسولَ الله، قال: تُسبحونَ وتُكَبِّرونَ وتَحْمَدونَ دُبُرَ كُلِّ صلاةٍ ثلاثًا وثلاثينَ مَرَّة، قال أبو صالح: فَرَجَعَ فُقَرَاءُ المُهَاجِرينَ إلى رسولِ الله - ﷺ-، فقالوا: سَمعَ إخوَانُنا أهْلُ الأمْوالِ بِما فَعَلْنَا، فَفعَلوا مِثْلَهُ، فقال رسولُ الله -ﷺ-: ذلك فَضلُ اللهِ يُؤتِيهِ مَنْ يَشَاءُ» .\nقال سُمَيٌّ: فَحَدَّثْتُ بَعضَ أهلي بهذا الحديث، فقال: وَهِمْتَ، إنما قالَ لك: «تُسَبِّحُ الله ثلاثًا وثلاثينَ، وتَحْمَدُ اللهَ ثلاثًا وثلاثينَ، وتُكَبِّرُ اللهَ أربعًا وثلاثينَ، ⦗٢٢٢⦘ فَرَجَعتُ إلى أبي صالح، فقلتُ له [ذلك]، فَأخَذَ بيَدي، وقال: اللهُ أكبرُ، وسُبحانَ اللهِ، والحمدُ لله، اللهُ أكبرُ، وسبحانَ اللهِ والحمدُ لله، حتى تَبْلُغَ مِنْ جَمِيعِهِنَّ ثلاثًا وثلاثين» .\nهذا لفظ مسلم، وليس عند البخاري قول أبي صالح: «فَرَجَعَ فُقرَاءُ المهاجرين»، وما قالوا، وقال لهم رسولُ اللهِ -ﷺ-.\nوعنده بعد قوله: «تُسَبِّحُونَ وتَحْمَدُونَ وتُكبرونَ خَلفَ كلِّ صلاةٍ ثلاثًا وثلاثين» فَاخْتَلَفنا بَيْنَنَا، فقال بعضُنا: نُسَبحُ ثلاثًا وثلاثين، ونُكَبرُ أربعًا وثلاثين، ونَحْمَدُ ثلاثًا وثلاثين، فَرَجَعْتُ إليه، فقال: تقول: «سبحانَ اللهِ، والحمدُ للهِ، واللهُ أكبرُ حتى يكُونَ منْهنَّ كلِّهنَّ ثلاثًا وثلاثينَ» .\nوفي رواية البخاري مثل أوله من قول فقراء المهاجرين، وقول النبيِّ - ﷺ-، وقال فيه: «تُسَبِّحُونَ في دُبُرِ كُلِّ صلاةٍ عَشرًا وتَحْمَدُونَ عَشرًا، وتُكَبرونَ عَشرًا» .\nوفي رواية لمسلم نحوه.\nوفي أخرى يقول سُهَيل: «إحدى عشْرَةَ، إِحدى عشْرةَ، إحدى عشْرة» .\nوفي أخرى لمسلم قال: قال رسولُ الله - ﷺ-: «مَن سَبَّحَ في دُبُرِ كلِّ ⦗٢٢٣⦘ صلاةٍ ثلاثًا وثلاثينَ، وَحَمِدَ اللهَ ثلاثًا وثلاثينَ، وكَبَّرَ اللهَ ثلاثًا وثلاثينَ، فَتِلْكَ تِسْعَةٌ وتِسْعُونَ، ثم قال: تَمامَ المائِةِ: لا إلهَ إلا اللهُ وَحدَهُ لا شَرِيكَ لَهُ، لَهُ المُلْكُ، ولَهُ الحمدُ، وهو على كل شيءٍ قَديرٌ، غُفِرَتْ لَهُ خَطَاياهُ، وإن كانَت مِثْلَ زَبَدِ البَحْرِ» .\nوفي رواية الموطأ قال: قال رسول الله - ﷺ-: «مَن سَبَّحَ دُبُرَ كلِّ صلاةٍ ثلاثًا وثلاثينَ، وكبَّر ثلاثًا وثلاثين، وَحَمِدَ ثلاثًا وثلاثينَ، وخَتمَ المِائَةَ بـ: لا إِلهَ إلا اللهُ وحدَهُ لا شَريكَ لَهُ، لَهُ المُلْكُ، ولَهُ الحمدُ، وهو على كلِّ شيءٍ قَديرٌ، غُفِرَتْ لَهُ ذُنُوبُهُ، ولَو كانت مِثلَ زَبَدِ البحرِ» .\nوفي رواية أبي داود: قال أبو هريرة: قال أبو ذَرّ: «يا رسولَ الله، ذَهبَ أصحابُ الدُّثورِ بالأُجُورِ، يُصَلُّونَ كما نُصَلِّي، ويصومونَ كما نَصوم، ولَهُم فَضْلُ أَمْوالٍ يَتَصَدَّقُونَ بِهَا، وليسَ لَنَا مَالٌ نَتَصَدَّقُ بِهِ، فقال رسولُ الله - ﷺ-: يا أبا ذَرٍ، ألا أُعَلمكَ كَلماتٍ تُدْرِكُ بِهنَّ مَنْ سَبقَكَ، ولا يَلحَقك مَن خَلْفَكَ، إلا من أَخذَ بِمثْلِ عَمَلِكَ؟ قال: بَلى يا رسول الله، قال: تُكبرُ اللهَ دُبُرَ كلِّ صلاةٍ ثلاثًا وثلاثينَ، وتَحْمَدُهُ ثلاثًا وثلاثينَ، وتُسَبحُه ثَلاثًا وثلاثينَ، وتَخْتِمُها بِـ: لا إِلَهَ إِلا اللهُ وحدَهُ لا شَريكَ لَه، له الملك، ولَهُ الحمدُ، وهو على كلِّ شيءٍ قَديرٌ: غُفِرَت لَهُ ذُنُوبُهُ، ولو كانت مثلَ زَبَدِ البَحرِ» (١) . ⦗٢٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدثور): جمع الدثر، وهو المال الكثير.\n(وَهِمت): وَهِم - بكسر الهاء - يَوهَم - بفتحها -: إذا غلط ووهَم بفتح الهاء -: إذا ذهب وَهْمُه إليه.\n_________\n(١) رواه البخاري ٢ / ٢٧٠ و٢٧١ في صفة الصلاة، باب الذكر بعد الصلاة، ومسلم رقم (٥٩٥) في المساجد، باب استحباب الذكر بعد الصلاة، والموطأ ١ / ٢٠٩ في القرآن، باب ما جاء في ذكر الله ﵎، وأبو داود رقم (١٥٠٤) في الصلاة، باب التسبيح بالحصا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في (١/٢١٣) قال: حدثنا محمد بن أبي بكر. قال: حدثنا معتمر، عن عبيد الله، عن سُمَي. وفي (٨/٨٩) قال: حدثني إسحاق. قال: أخبرنا يزيد. قال: أخبرنا ورقاء، عن سمى. ومسلم (٢/٩٧) قال: حدثنا عاصم بن النضير التيمي. قال: حدثنا المعتمر. قال: حدثنا عبيد الله. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث، عن ابن عجلان، كلاهما، عن سمي. «قال ابن عجلان: فحدثت بهذا الحديث رجاء بن حيوة فحدثني بمثله عن أبي صالح» . (ح) وحدثني أمية بن بسطام العيشي. قال: حدثنا يزيد بن زريع. قال: حدثنا روح، عن سهيل. والنسائي في عمل اليوم والليلة (١٤٦) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر. قال: سمعت عبيد الله، عن سمي. وابن خزيمة (٧٤٩) قال: حدثنا محمد بن عبد الأعلى الصنعاني. قال: حدثنا المعتمر قال: سمعت عبيد الله، عن سمي.\nثلاثتهم (سمي، ورجاء بن حيوة، وسهيل) عن أبي صالح، فذكره.\n* في رواية ورقاء قال: «.. تسبحون في دبر كل صلاة عشرا، وتحمدون عشرا، وتكبرون عشرا» .\nأخرجه أحمد (٢/٢٣٨) قال: حدثنا الوليد. والدارمي (١٣٦٠) قال: أخبرنا الحكم بن موسى. قال: حدثنا هقل. وأبو داود (١٥٠٤) قال: حدثنا عبد الرحمن بن إبراهيم. قال: حدثنا الوليد بن مسلم.\nكلاهما (الوليد بن مسلم، وهقل) عن الأوزاعي، قال: حدثني حسان بن عطية، عن محمد بن أبي عائشة، فذكره.","vol":"4","page":221},{"text":"٢١٩٨ - (ت س) عبد الله بن عباس - ﵄ -: قال: «جاء الفُقَرَاءُ إلى رسولِ الله -ﷺ-، فقالوا: يا رسول الله، إنَّ الأغنياءَ يُصَلُّونَ كما نُصلي، ويصومونَ كما نَصوم، ولهم أمْوالٌ يَعتِقونَ ويَتَصَدَّقُونَ، قال: فإذا صَلَّيتُمْ، فقولوا: سبحانَ الله ثلاثًا وثلاثينَ مَرَّة، والحمد لله ثلاثًا وثلاثين مرة، والله أكبر أربعًا وثلاثين مرة، ولا إله إلا اللهُ عشر مَرَّاتٍ، فإنكم تُدْرِكونَ به مَن سَبَقَكم، ولا يَسبِقُكُمْ مَنْ بَعدَكم» . أخرجه الترمذي، والنسائي (١) .\nوقال الترمذي: وقد روي عن النبيِّ - ﷺ- أنه قال: «خَصلَتَانِ لا يُحصِيهما رجلٌ مُسلمٌ إلا دَخلَ الجنَّةَ: يُسبِّحُ اللهَ في دُبُر كلِّ صلاةٍ ثلاثًا وثلاثين، ويحمدُهُ ثلاثًا وثلاثين، ويُكَبرُهُ أربعًا وثلاثين، ويُسَبحُ الله عِندَ مَنامِهِ عشرًا، ⦗٢٢٥⦘ ويَحْمَدُهُ عشرًا، ويكَبرُهُ عشرًا» (٢) .\n_________\n(١) رواه الترمذي رقم (٤١٠) في الصلاة، باب ما جاء في التسبيح في أدبار الصلاة، والنسائي ٣ / ٧٨ في السهو، باب نوع آخر من التسبيح، وحسنه الترمذي، وهو كما قال، وقال الترمذي: وفي الباب عن كعب بن عجرة، وأنس، وعبد الله بن عمرو، وزيد، وأبي الدرداء، وابن عمر، وأبي ذر، وقال الترمذي أيضًا: وفي الباب أيضًا عن أبي هريرة والمغيرة.\n(٢) رواية الحديث عند المصنف مخالفة لرواية الترمذي له، فقد رواه الترمذي رقم (٤١٠) بلفظ: \" خصلتان لا يحصيهما رجل مسلم إلا دخل الجنة، يسبح الله دبر كل صلاة عشرًا ويحمده عشرًا، ويكبره عشرًا، ويسبح الله عند منامه ثلاثًا وثلاثين، ويحمده ثلاثًا وثلاثين، ويكبره أربعًا وثلاثين \"، ورواه أيضًا الترمذي رقم (٣٤٠٧) في الدعوات، باب كم يسبح بعد الصلاة، من حديث عبد الله بن عمرو بن العاص بلفظ: \" خلتان لا يحصيهما رجل مسلم إلا دخل الجنة، ألا وهما يسير، ومن يعمل بهما قليل، يسبح الله في دبر كل صلاة عشرًا، ويحمده عشرًا، ويكبره عشرًا ... الخ \" بأطول من الرواية الأولى، من حديث إسماعيل بن علية، عن عطاء بن السائب عن أبيه عن عبد الله بن عمرو، وقال الترمذي: حديث حسن صحيح، وقال الترمذي: وقد روى شعبة والثوري عن عطاء بن السائب هذا الحديث، وروى الأعمش هذا الحديث عن عطاء بن السائب مختصرًا، وقال الترمذي: وفي الباب عن زيد بن ثابت وأنس وابن عباس، أقول: ورواه أيضًا أحمد والبخاري في \" الأدب المفرد \"، وأبو داود، والنسائي، وابن ماجة وصححه ابن حبان، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٤١٠) قال: حدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد المصري، وعلي بن حجر. والنسائي (٣/٧٨) . وفي الكبرى (١١٨٥) قال: أخبرنا علي بن حجر.\nكلاهما (إسحاق، وابن حجر) قالا: حدثنا عتاب بن بشير، عن خصيف، عن مجاهد، وعكرمة، فذكراه.\n* قال النسائي: عتاب ليس بالقوي، ولا خصيف. «تحفة الأشراف» (٦٠٦٨) .","vol":"4","page":224},{"text":"٢١٩٩ - () أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «[مَنْ قالَ] في دُبُرِ كُلِّ صلاةٍ: عَشْرَ تَسبيحاتٍ، وعَشْرَ تَحْميدَاتٍ، وعشرَ تَكبيراتٍ في خَمْسِ صلواتٍ، فَتِلْكَ خَمسونَ ومِائَةٌ باللِّسَانِ، وأَلفٌ وخَمْسمائَةٍ في الميزانِ، وإذا أَوى إلى فِراشِهِ سَبَّحَ ثلاثًا وثلاثينَ، وحَمِدَ ثلاثًا وثلاثين، وكبَّرَ أربعًا وثلاثينَ، فذلك مائةٌ باللِّسَانِ، وَأَلفٌ في الميزان» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وقد رواه بنحوه أحمد في \" المسند \" رقم (٦٩١٠) من حديث شعبة عن عطاء بن السائب عن أبي عن عبد الله بن عمرو بن العاص ﵄، وإسناده صحيح، لأن شعبة سمع من عطاء قبل الاختلاط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، وقد أخرجه أحمد (٦٩١٠) بنحوه من حديث ابن عمرو، وفيه شعبة عن عطاء بن السائب عن أبيه، فذكره.\nوشعبة سمع من ابن السائب قبل الاختلاط.","vol":"4","page":225},{"text":"٢٢٠٠ - () زاذان - ﵀ -: قال: قال رجلٌ من الأنصار: سَمِعتُ رسولَ اللهِ - ﷺ- يقول في دُبُرِ الصلاةِ: «اللَّهمَّ اغْفِر لي وتُب عليَّ، إنَّكَ أنتَ الغَفُورُ الرَّحيمُ، مائةَ مَرَّةٍ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n كذا بياض في الأصل والحديث:\nأخرجه أحمد (٥/٣٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي في عمل اليوم والليلة (١٠٣) قال: أخبرنا أحمد بن حرب، عن ابن فضيل. وفي (١٠٤) قال: أخبرني محمد بن هشام السدوسي. قال: حدثنا خالد،وهو ابن الحارث. قال: حدثنا شعبة. وفي (١٠٥) قال: أخبرني إبراهيم ابن يعقوب. قال: حدثني عبد الله بن الربيع خراساني، بالمصيصة. قال: حدثنا عباد بن العوام. وفي (١٠٦) قال: أخبرني أحمد بن عبد الله بن علي بن سويد بن منجوف، عن عبد الرحمن، عن عبد العزيز ابن مسلم.\nأربعتهم (شعبة، وابن فضيل، وعباد بن العوام، وعبد العزيز بن مسلم) عن حصين بن عبد الرحمن، عن هلال بن يساف، عن زاذان، فذكره.\nقلت: وقد رواه زاذان من حديث أم المؤمنين عائشة ﵂.","vol":"4","page":226},{"text":"٢٢٠١ - (د) زيد بن أرقم - ﵁ -: قال: «سَمِعْتُ نَبيَّ اللهِ - ﷺ- وفي رواية: كان رسولُ الله -ﷺ- يقول: - في دُبُرِ كلِّ صلاةٍ: اللَّهم رَبَّنَا وَرَبَّ كلِّ شيءٍ، أنا شَهيدٌ أنَّكَ أنتَ الرَّبُّ وحدَكَ لا شريك لك، اللهمَّ رَبَّنَا وَرَبَّ كُلِّ شيء، أنَا شَهيدٌ أَنَّ محمدًا عبدُكَ ورسولُك، اللَّهُمَّ رَبَّنَا ورَبَّ كلِّ شيء أنا شهيدٌ أنَّ العِبَادَ كُلَّهم إِخْوَةٌ، اللهمَّ رَبَّنا ورَبَّ كلِّ شيء، اجعلني مُخْلصًا لَكَ وأهلي في كل ساعةٍ من الدنيا والآخرةِ، يا ذا الجَلال والإكرامِ، اسْمَعْ واستَجِبْ، اللهُ أكبرُ الأكبرُ، اللهمَّ نُورَ السمواتِ والأرضِ - وفي روايةٍ: رَبَّ السمواتِ والأرضِ - الله أكبرُ الأكبرُ، حَسبيَ اللهُ ونِعمَ الْوَكيلُ، الله أَكبرُ الأكبرُ» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٠٨) في الصلاة، باب ما يقول الرجل إذا سلم، وفي سنده داود بن راشد الطفاوي، وهو لين الحديث، قال المنذري: وأخرجه النسائي. أقول: وقال الدارقطني: تفرد به معتمر بن سليمان عن داود الطفاوي عن أبي مسلم البجلي عن زيد بن أرقم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٣٦٩) قال: حدثنا إبراهيم بن مهدي. وأبو داود (١٥٠٨) قال: حدثنا مسدد. وسليمان بن داود العتكي. والنسائي في عمل اليوم والليلة (١٠١) قال: أخبرنا محمد بن عبد الأعلى.\nأربعتهم (إبراهيم، ومسدد، وسليمان، ومحمد) قالوا: حدثنا المعتمر «ابن سليمان» قال: حدثني داود الطفاوي، عن أبي مسلم البجلي، فذكره.","vol":"4","page":226},{"text":"٢٢٠٢ - (د) علي بن أبي طالب - ﵁ -: قال: «كانَ رسولُ الله - ﷺ- إذا سَلَّمَ من الصلاةِ قال: اللهمَّ اغفر لي ما قَدَّمْتُ وما أخَّرتُ، ⦗٢٢٧⦘ وما أسرَرتُ، وما أعلَنتُ، وما أسرفْتُ، وما أَنتَ أعلَمُ بِهِ مِني، أنتَ المُقَدِّمُ، وأنْتَ المُؤخرُ، لا إِلَهَ إلا أنْتَ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أسرفت): الإسراف: مجاوزة الحد في الأمور.\n_________\n(١) رقم (١٥٠٩) في الصلاة، باب ما يقول الرجل إذا سلم، وهو جزء من حديث طويل رواه الترمذي في الدعوات رقم (٣٤١٧)، باب الدعاء في أول الصلاة، وفي آخره: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (١٥٠٩) قال: حدثنا عبيد الله بن معاذ، قال: ثنا أبي، ثنا عبد العزيز بن أبي سلمة، عن عمه الماجشون بن أبي سلمة عن عبد الرحمن الأعرج، عن عبيد الله بن أبي رافع، فذكره.\nوأخرجه الترمذي (٣٤١٧) قال: ثنا الحسن بن علي الخلال، ثنا سليمان بن داود الهاشمي، ثنا عبد الرحمن بن أبي الزناد عن موسى بن عقبة، عن عبد الله بن الفضل عن الأعرج ... به، فذكره بطوله.\nقلت: وقد تقدم.","vol":"4","page":226},{"text":"٢٢٠٣ - (د) الفضل بن حسن الضمري - ﵀ - أَنَّ ابْنَ أُمِّ الحَكمِ أو ضُبَاعَةَ بنتي الزُّبَيْرِ - حَدَّثهُ عن إحديهما - قالت: أصَابَ رسولُ الله - ﷺ- سَبْيًا، فَذَهَبْتُ أنا وأُختي فاطمةُ بنتُ رسولِ الله، فَشَكوْنَا إليْهِ مَا نَحنُ فيه، وسألنَاهُ أَنْ يَأمُرَ لَنَا بشيء من السَّبي؟ فقال لَنا رسولُ الله - ﷺ-: «سَبَقَكُنَّ يَتَامَى بَدْرٍ، وَلَكنْ سَأَدُلُّكُنَّ على ما هو خَيرٌ لكُنَّ من ذلك: تُكَبِّرْنَ اللهَ ﷿ على أثَرِ كلِّ صلاةٍ ثلاثًا وثلاثينَ تَكبيرة، وثلاثًا وثلاثينَ تَسبيحة، وثلاثًا وثلاثينَ تَحميدَة، ولا إله إلا الله وحدَهُ لا شَرِيكَ لَهُ، لَهُ المُلْكُ، وَلَهُ الحمد، وهو على كلِّ شيءٍ قَديرٌ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٨٧) في الخراج والإمارة، باب بيان مواضع قسم الخمس وسهم ذي القربى، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٨٧) قال: حدثنا أحمد بن صالح. قال: حدثنا عبد الله بن وهب. قال: حدثني عياش بن عقبة الحضرمي، عن الفضل بن الحسن الضمري، فذكره.\n* وأخرجه أبو داود (٥٠٦٦) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الله بن وهب. قال: حدثني عياش بن عقبة الحضرمي، عن الفضل بن حسن الضمري، أن ابن أم الحكم. أو ضباعة ابنتي الزبير حدثه عن إحداهما أنها قالت..... فذكر الحديث.\nقلت: عزاه الحافظ لا من منده. الإصابة (١٣/١٩٥) .","vol":"4","page":227},{"text":"٢٢٠٤ - (د س) عقبة بن عامر - ﵁ -: قال: «أَمَرني رسولُ الله - ﷺ- أنْ أَقْرَأَ بالمعَوِّذَاتِ دُبُرَ كلِّ صَلاةٍ» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٥٢٣) في الصلاة، باب الاستغفار، والنسائي ٣ / ٦٨ في السهو، باب الأمر بقراءة المعوذات بعد التسليم من الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/١٥٥) قال: حدثنا أبو عبد الرحمن، قال: حدثنا سعيد، يعني ابن أبي أيوب، قال: حدثني يزيد بن عبد العزيز الرعيني، وأبو مرحوم، عن يزيد بن محمد القرشي. وفي (٤/٢٠١) قال: حدثنا هارون، قال: حدثنا ابن وهب، قال: حدثني الليث، عن حنين بن أبي حكيم. وأبو داود (١٥٢٣) قال: حدثنا محمد بن سلمة المرادي، قال: حدثنا ابن وهب. عن الليث بن سعد، أن حنين بن أبي حكيم حدثه. والترمذي (٢٩٠٣) قال: حدثنا قتيبة، قال: أخبرنا ابن لهيعة، عن يزيد بن أبي حبيب. والنسائي (٣/٦٨) . وفي الكبرى (١١٦٨) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب، عن الليث، عن حنين بن أبي حكيم. وفي عمل اليوم والليلة. عن محمد بن أبي عبد الرحمن المقرئ، عن أبيه، عن سعيد بن أبي أيوب، عن يزيد بن عبد العزيز الرعيني، وأبي مرحوم عبد الرحيم بن ميمون، كلاهما عن يزيد بن محمد القرشي. وابن خزيمة (٧٥٥) قال: قرأت على محمد بن عبد الله بن عبد الحكم فأخبرني أن أباه أخبرهم. قال: أخبرنا الليث (ح) وحدثنا الحسن بن محمد، قال: حدثنا عاصم، يعني ابن علي، قال: حدثنا ليث، عن حنين بن أبي حكيم.\nثلاثتهم (يزيد بن محمد، وحنين بن أبي حكيم، ويزيد بن أبي حبيب) عن علي بن رباح اللخمي، فذكره.","vol":"4","page":228},{"text":"٢٢٠٥ - (م) البراء بن عازب - ﵁ -: قال: «كُنَّا إذا صَلَّينا خَلفَ رسولِ الله - ﷺ- أَحْبَبْنَا أنْ نَكُونَ عن يَمينِهِ، يُقْبِلُ علينا بوَجهِهِ، قال: فَسَمِعتُهُ يقول: رَبِّ قِني عَذابَكَ يَومَ تَبعَثُ عِبَادَكَ - أو تَجْمَعُ عبادَك» . أخرجه مسلم (١) .\n_________\n(١) رقم (٧٠٩) في صلاة المسافرين، باب استحباب يمين الإمام، وسيأتي في أدعية النوم من حديث حذيفة والبراء، عند الترمذي رقم (٢٢٥١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٩٠و ٣٠٤) قال: حدثنا وكيع. وفي (٤/٢٩٠) قال: حدثنا أبو نعيم. ومسلم (٢/١٥٣) قال: حدثنا أبو كريب. قال: أخبرنا ابن أبي زائدة. (ح) وحدثناه أبو كريب وزهير بن حرب، قالا: حدثنا وكيع. وأبو داود (٦١٥) قال: حدثنا محمد بن رافع، قال: حدثنا أبو أحمد الزبيري. وابن ماجة (١٠٠٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي (٢/٩٤) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله. وابن خزيمة (١٥٦٤) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. وفي (١٥٦٥) قال: حدثنا أحمد بن عبدة، قال: أخبرنا أبو أحمد.\nستتهم (وكيع، وأبو نعيم، ويحيى بن أبي زائدة، وأبو أحمد، وعبد الله بن المبارك، وسفيان) عن مسعر، عن ثابت بن عبيد، عن ابن البراء، فذكره.\n* في رواية أبي نعيم، ووكيع عند أحمد (٤/٣٠٤) ومسلم (٢/١٥٣)، وابن ماجة (١٠٠٦) ورواية ابن أبي زائدة، وابن المبارك، وأبي أحمد عند ابن خزيمة، قال مسعر، عن ثابت بن عبيد، عن ابن البراء. «ولم يسمه» .\n* وفي رواية وكيع عند أحمد (٤/٢٩٠) وسفيان. قال مسعر: «عن ثابت بن عبيد، عن يزيد بن البراء» .\n* وفي رواية أبي داود (٦١٥) قال مسعر: «عن ثابت بن عبيد،عن عبيد بن البراء» .\n* وأخرجه ابن خزيمة (١٥٦٣) قال:حدثنا محمد بن بشار، قال: حدثنا أبو أحمد (ح) وحدثنا مسلم بن جنادة، قال: حدثنا وكيع. كلاهما - وأبو أحمد، ووكيع - عن مسعر، عن ثابت بن عبيد، عن البراء بن عارب، فذكره.","vol":"4","page":228},{"text":"٢٢٠٦ - (س) عطاء بن أبي مروان - ﵀- عن أبيه: أَنَّ كَعبَ بنَ ماتعٍ (١) حَلَفَ له باللهِ الذي فَلَقَ البحر لموسى: إِنَّا نَجِدُ في التَّورَاةِ: أَنَّ داود نَبيَّ اللهِ كانَ إذا انْصَرَفَ من صلاتِهِ قال: اللَّهمَّ أَصلِح [لي] دِيني الذي ⦗٢٢٩⦘ جَعَلْتَهُ لي عِصْمةَ أمري، وأصلح [لي] دُنيايَ التي جَعَلْتَ فيها معاشي، اللهم إني أَعوذُ بِرِضَاكَ من سَخَطِكَ، وأعوذ بِعفْوكَ من نِقْمَتِكَ، وَأعوذُ بِكَ مِنكَ، لا مانعَ لما أعطيتَ، ولا مُعطيَ لِمَا مَنعتَ، ولا يَنفعُ ذا الجدِّ منك الجَدُّ، وحَدَّثني كعبٌ: أن صُهَيبًا حدَّثه أن: «مُحمَّدًا - ﷺ- كانَ يقولُهنَّ (٢) عند انصرافِهِ من صَلاتهِ» . أخرجه النسائي (٣) .\n_________\n(١) هو كعب الأحبار، وروى البخاري من حديث الزهري عن حميد بن عبد الرحمن: أنه سمع معاوية يحدث رهطًا من قريش بالمدينة - وذكر كعب الأحبار - فقال: إن كان لمن أصدق هؤلاء المحدثين عن أهل الكتاب، وإن كنا - مع ذلك - لنبلو عليه الكذب.\n(٢) في الأصل: يقول بهن، وما أثبتناه من النسائي المطبوع.\n(٣) ٣ / ٧٣ في السهو، باب نوع آخر من الدعاء عند الانصراف من الصلاة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي في عمل اليوم والليلة (٥٤٣) قال: أخبرنا محمد بن نصر، قال: حدثنا أيوب بن سليمان بن بلال، قال: حدثني أبو بكر، عن سليمان، عن أبي سهيل بن مالك، عن أبيه، أنه كان يسمع قراءة عمر بن الخطاب وهو يؤم الناس في مسجد رسول الله -ﷺ-، من دار أبي جهم، وقال كعب الأحبار: والذي فلق البحر لموسى، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٥٤٤) قال: أخبرني عمرو بن سواد بن الأسود. وابن خزيمة (٢٥٦٥) قال: حدثنا يونس بن عبد الأعلى. كلاهما (ابن سواد، ويونس) قالا: حدثنا ابن وهب، قال: أخبرني حفص بن ميسرة، عن موسى بن عقبة، عن عطاء بن أبي مروان، عن أبيه، أن كعبا حدثه، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٥٤٥) قال: أخبرنا هارون بن عبد الله، قال: حدثنا سعد بن عبد الحميد، قال: حدثنا ابن أبي الزناد، عن موسى بن عقبة، عن عطاء بن أبي مروان، عن أبيه، أن عبد الرحمن بن مغيث حدثه قال: قال: كعب، فذكره.","vol":"4","page":228},{"text":"٢٢٠٧ - (ت س) مسلم بن أبي بكرة (١) - ﵀ -: قال: «كانَ أبي يقولُ في دُبُرِ الصلاةِ: اللهم إني أَعوذُ بك من الكُفْرِ والفَقْرِ وعذابِ القَبرِ، فكنتُ أقُولُهنَّ، فقال: أي بُنيَّ، عَمَّنْ أَخَذْتَ هذا؟ قُلْتُ: عنك، قال: إنَّ رسولَ الله - ﷺ- كانَ يقولُهُنَّ في دُبُرِ الصلاةِ» .\nوفي أخرى قال: ⦗٢٣٠⦘ «فَالزَمهنَّ يا بُنيَّ» . أخرجه الترمذي، والنسائي، ولم يذكر الترمذيُّ «في دُبُرِ الصلاة» (٢) .\n_________\n(١) في الأصل: مسلم ابن أبي بلدة، والتصحيح من الترمذي والنسائي وكتب الرجال.\n(٢) رواه الترمذي (٣٤٩٨) في الدعوات، باب الدعاء حين يقوم من مجلسه، والنسائي ٣ / ٧٣ و٧٤ في السهو، باب التعوذ في دبر الصلاة، ورواه أيضًا أحمد في \" المسند \" ٥ / ٤٤ وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٣٦، ٣٩) قال: حدثنا وكيع. وفي (٥/٤٤) قال: حدثنا روح. والنسائي (٣/٧٣)، وفي الكبرى (١١٧٩) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي (٨/٢٦٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا ابن أبي عدي. وفي (تحفة الأشراف) (٩/١١٧٠٦) عن محمد بن عبد الله المقرىء، عن أبيه، عن سعيد بن أبي أيوب، عن عبد الرحمن بن مرزوق. وابن خزيمة (٧٤٧) قال: حدثنا محمد بن إسماعيل الأحمسي، قال: حدثنا وكيع.\nخمستهم (وكيع، وروح، ويحيى، وابن أبي عدي، وعبد الرحمن بن مرزوق) عن عثمان الشحام أبي سلمة البصري، عن مسلم بن أبي بكرة، فذكره.","vol":"4","page":229},{"text":"٢٢٠٨ - (ت) أبو ذر الغفاري - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «مَنْ قال في دُبُرِ صلاةِ الفَجْرِ وهوَ ثَانٍ رِجْلَيهِ قبل أَنْ يَتكلَّمَ: لا إله إلا الله وحدَهُ لا شريك له، لَهُ المُلْكُ، ولَهُ الحَمْدُ، يُحيي، ويُميتُ وهو على كلِّ شيءٍ قَديرٌ، عَشْرَ مَراتٍ: كتبَ الله له عشرَ حسناتٍ، ومَحَا عنه عَشْرَ سَيِّئاتٍ، ورَفَعَ له عشرَ درجاتٍ، وكان يومُه ذلك كلُّه في حِرْزٍ من كلِّ مَكْروهٍ، وحُرِسَ من الشيطانِ، ولم يَنْبَغِ لِذَنْبٍ أنْ يُدرِكَهُ في ذلك اليوم إلا الشِّركَ بالله» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٧٠) في الدعوات، باب رقم (٦٤)، وفي سنده شهر بن حوشب، وهو صدوق كثير الإرسال والأوهام، كما قال الحافظ في \" التقريب \"، وللحديث شواهد في جميع فقراته، دون ثني الرجلين فهو بها حسن، وقد حسنه الحافظ ابن حجر في \" تخريج الأذكار \" بعد ذكر طرقه، ولذلك قال الترمذي: هذا حديث حسن صحيح غريب، ورواه ابن حبان بنحوه رقم (٢٣٤١) مقيدًا بدبر الصلاة، وليس فيه ثني الرجلين، من حديث أبي أيوب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول: أخرجه الترمذي (٣٤٧٤) قال: حدثنا إسحاق بن منصور، قال: حدثنا علي بن معبد المصري، قال: حدثنا عبيد الله بن عمرو الرقي، عن زيد بن أبي أنيسة. والنسائي في عمل اليوم والليلة (١٢٧) قال: أخبرنا زكريا بن يحيى، قال: حدثنا حكيم بن سيف، قال: حدثنا عبيد الله بن عمرو، عن زيد، عن عبد الله بن عبد الرحمن.\nكلاهما (زيد بن أبي أنيسة، وعبد الله بن عبد الرحمن) عن شهر بن حوشب، عن عبد الرحمن بن غنم، فذكره.\n* زاد في رواية النسائي: (عبد الله بن عبد الرحمن) .\n* أخرجه أحمد (٤/٢٢٧) قال: حدثنا روح. قال: حدثنا همام قال: حدثنا عبد الله بن أبي حسين المكي، عن شهر بن حوشب، عن عبد الرحمن بن غنم، عن النبي -ﷺ- (مرسل) .\nوقد روي من حديث معاذ:\n* أخرجه النسائي في عمل اليوم والليلة (١٢٦) قال: أخبرنا جعفر بن عمران، قال: حدثنا المحاربي، عن حصين بن عاصم بن منصور الأسدي، عن ابن أبي حسين المكي، عن شهر بن حوشب، عن عبد الرحمن ابن غنم، فذكره.\n* قال أبو عبد الرحمن النسائي: حصين بن عاصم مجهول، وشهر بن حوشب، ضعيف، سئل ابن عون عن حديث شهر فقال: إن شهرا تركوه، وكان شعبة سيء الرأي فيه وتركه يحيى القطان.\nقلت: فكأن شهر يضطرب فيه، والله أعلم.\nوله شاهد من حديث أبي أيوب أخرجه ابن حبان (٢٣٤١) .","vol":"4","page":230},{"text":"٢٢٠٩ - () أم سلمة - ﵂ -: أنَّ رسولَ الله - ﷺ- كانَ يقول في دُبُرِ الفجرِ إذا صلَّى: «اللهم إني أسألُكَ عِلْمًا نَافِعًا، وَعَملًا مُتَقَبَّلًا، ⦗٢٣١⦘ ورِزْقًا طَيِّبًا» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، والحديث في \" مسند أحمد \" ٦ / ٢٩٤ و\" سنن ابن ماجة \" رقم (٩٢٥) في إقامة الصلاة، باب ما يقال بعد التسليم، بإسناده فيه نظر من حديث شعبة عن موسى بن أبي عائشة عن مولى لأم سلمة عن أم سلمة، قال البوصيري في \" الزوائد \": رجال إسناده ثقات، خلا مولى أم سلمة فإنه لم يسمع، ولم أر أحدًا ممن صنف في المبهمات ذكره، ولا أدري ما حاله. أقول: وزاد نسبته الخطيب التبريزي في \" مشكاة المصابيح \" رقم (٢٤٩٨) إلى البيهقي في \" الدعوات الكبير \"، وله شاهد عند الطبراني في \" الصغير \"، فالحديث به حسن، وقد حسنه الحافظ ابن حجر في \" تخريج الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٢٩٩) قال: حدثنا سفيان قال: حدثنا عمر بن سعيد الثوري. وأحمد (٦/٢٩٤) قال: حدثنا وكيع. قال: حدثنا سفيان. وفي (٦/٣٠٥) قال: حدثنا روح. قال: حدثنا شعبة. وفي (٦/٣١٨) قال: حدثنا وكيع. قال: حدثنا سفيان (ح) وعبد الرحمن، عن سفيان. وفي (٦/٣١٨، ٣٢٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وعبد بن حميد (١٥٣٥) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا شعبة. وابن ماجة (٩٢٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شبابة. قال: حدثنا شعبة. والنسائي في عمل اليوم والليلة (١٠٢) قال: أخبرنا محمود بن غيلان. قال: حدثنا وكيع. قال: حدثنا سفيان.\nثلاثتهم (عمر بن سعيد الثوري، وسفيان، وشعبة) عن موسى بن أبي عائشة، عن مولى لأم سلمة، فذكره.\n* قال عبد الرحمن بن مهدي في حديثه: عمن سمع أم سلمة.\nقلت: إسناده ضعيف، للإبهام، وسوف يأتي في تكملة هذا الكتاب إن شاء الله تعالى.","vol":"4","page":230},{"text":"٢٢١٠ - (د) الحارث بن مسلم بن الحارث (١) - ﵀ -: عن أبيه أَنَّ رسولَ الله - ﷺ- أسَرَّ إليه فقال: «إذا انْصَرَفْتَ من صلاةِ المَغرِبِ فقُلْ: اللَّهمَّ أَجِرني من النَّارِ سَبْعَ مَراتٍ - زاد في روايةٍ: قبلَ أن تُكَلِّمَ أحدًا - فَإنَّك إذا قلتَ ذلك ثم مُتَّ في لَيْلَتِكَ كُتِبَ لَك جِوارٌ منها، وإذا صَلَّيتَ الصُّبحَ فَقُل كذلك، فإنَّك إذا مُتَّ من يَومِك كُتِبَ لك جِوارٌ منها، قال الحارثُ: أَسَرَّهَا [إلينا] رسولُ الله - ﷺ-، ونحن نَخُصُّ بها إخوانَنَا» . أخرجه أبو داود (٢) .\n_________\n(١) وفي الرواية الثانية عند أبي داود: مسلم بن الحارث، وعند ابن حبان رقم (٢٣٤٦) موارد: مسلم بن الحارث، قال ابن عبد البر: وعند أبي داود: عن الحارث بن مسلم عن أبيه مسلم بن الحارث، وهو الصواب، وسئل أبو زرعة الرازي: مسلم بن الحارث أو الحارث بن مسلم، فقال: الصحيح الحارث بن مسلم بن الحارث عن أبيه، وقال أبو حاتم: الحارث بن مسلم تابعي. اهـ. قال بعض العلماء: وليس للحارث ولا لأبيه في الكتب الستة سوى هذا الحديث.\n(٢) رقم (٥٠٧٩) و(٥٠٨٠) في الأدب، باب ما يقول إذا أصبح، ورواه أيضًا النسائي في \" الكبرى \"، وابن حبان في صحيحه رقم (٢٣٤٦) موارد، وهو حديث حسن، وقد حسنه الحافظ ابن حجر في \" تخريج الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٢٣٤) قال: حدثنا يزيد بن عبد ربه. وفي (٤/٢٣٤) قال: حدثنا علي بن بحر. وأبو داود (٥٠٨٠) قال: حدثنا عمرو بن عثمان الحمصي، ومؤمل بن الفضل الحراني، وعلي بن سهل الرملي، ومحمد بن المصفى الحمصي. والنسائي في عمل اليوم والليلة (١١١) قال: أخبرني عمرو ابن عثمان.\nستتهم (يزيد، وعلي بن بحر، وعمرو، ومؤمل، وعلي بن سهل، ومحمد بن المصفى) قالوا: حدثنا الوليد بن مسلم.\n٢- وأخرجه أبو داود (٥٠٧٩) قال: حدثنا إسحاق بن إبراهيم، أبو النضر الدمشقي، قال:حدثنا محمد ابن شعيب.\nكلاهما (الوليد، ومحمد) عن عبد الرحمن بن حسان الكناني، عن مسلم بن الحارث، فذكره.\n* رواية علي بن بحر عند أحمد مختصرة على الوصية.\n* زاد محمد بن شعيب في روايته قال: أخبرنا أبو سعيد، عن الحارث أنه قال: أسرها إلينا رسول الله -ﷺ- فنحن نخص بها إخواننا.\nقال الحافظ في الإصابة: يأتي في مسلم بن الحارث. وقال في ترجمة مسلم بن الحارث (٩/١٩٤) صحح البخاري والترمذي وغير واحد أن اسم الصحابي مسلم، واسم التابعي ولده الحارث. والاختلاف فيه على الوليد بن مسلم، وذكر الاختلاف، ثم عزا الحديث للبخاري في تاريخه.\nقلت: وتقدم في الإمارة من هذا الجزء فانظره.","vol":"4","page":231},{"text":"٢٢١١ - (ت) عمارة بن شبيب السبئيُّ - ﵁ -: قال: قال رسولُ الله - ﷺ-: «مَن قَال: لا إِلهَ إلا اللهُ وحدَهُ لا شريك لَهُ، له الملك ولهُ الحمدُ، يُحيي ويُميتُ، وهو على كل شيءٍ قديرٌ - عَشرَ مَرَّاتِ - على أَثَرِ المغرِبِ: بَعَثَ اللهُ لَهُ مَسْلَحَة يَحفَظُونَهُ من الشيطانِ حتى يُصبحَ، وكتبَ له بها عَشْرَ حَسناتٍ مُوجِبَاتٍ، ومَحَا عنه عَشَرَ سيئاتٍ مُوبِقَاتٍ، وكانت له بَعَدلِ عشْرِ رَقَبَاتٍ مُؤْمِناتٍ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مسلحة): المسلحة: القوم يحفظون الثغور، سموا مسلحة لأنهم يكونون ذوي أسلحة يردون بها العدو.\n(موبقات): الموبقات: المهلكات، وبق يبق، ووبق يوبق: إذا هلك.\n_________\n(١) رقم (٣٥٢٨) في الدعوات، باب رقم (١٠١) من حديث الليث بن سعد عن الجلاح أبي كثير، عن أبي عبد الرحمن الحبلي، عن عمارة بن شبيب السبئي، وعمارة بن شبيب، لم تثبت صحبته. وقال ابن حبان: من زعم أن له صحبة فقد وهم، وقد قال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث ليث بن سعد، ولا نعرف لعمارة بن شبيب سماعًا من النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يثبت: أخرجه الترمذي (٣٥٢٨) قال: ثنا قتيبة، حدثنا الليث عن الجلاح أبي كثير، عن أبي عبد الرحمن الحبلي، فذكره.\nوأخرجه النسائي في عمل اليوم والليلة (٥/١٨١، ١٨٢) .\n* قال أبو عيسى - الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث ليث بن سعد، ولا نعرف لعمارة سماعا عن النبي -ﷺ-.\nقلت: نقل الحافظ في الإصابة (٧/٧٠) (٥٧١٣) قول ابن يونس: حديثه معلول، وعول على البخاري في بيان علته في التاريخ.","vol":"4","page":232},{"text":"<span data-type=\"title\" id=toc-460>عند التهجد</span>\n٢٢١٢ - (خ م ط ت د س) عبد الله بن عباس - ﵄ ⦗٢٣٣⦘: قال: كان النبيُّ - ﷺ- إِذا قَامَ من اللَّيلِ يَتَهَجَّدُ قال: «اللَّهمَّ رَبَّنا لك الحمدُ، أنْتَ قَيِّمُ السمواتِ والأرضِ ومَن فِيهنَّ، ولك الحمدُ أنت نورُ السمواتِ والأرضِ ومن فيهن، ولك الحمدُ، أنتَ مَلِك السمواتِ والأرضِ ومن فيهن، ولك الحمدُ، أنت الحقُّ، وَوَعْدُكَ الحقُّ، ولقاؤكَ حَقٌّ، وقَولك حَقٌّ، والجنَّةُ [حَقٌّ]، والنَّارُ حَقٌّ، والنَّبيُّونَ حَقٌّ، ومحمدٌ حَقٌّ، والساعةُ حَقٌّ، اللَّهمَّ لك أسلمتُ، وبِك آمَنتُ، وعليك توكلتُ، وإليك أَنَبتُ، وبِكَ خَاصَمتُ، وإِليكَ حاكمتُ، فاغفر لي ما قَدَّمتُ، وما أخَّرْتُ، وما أسررتُ، وما أَعلَنتُ» .\nوفي رواية: «وما أنتَ أَعْلَمُ بِهِ مِني، أنت المقَدِّمُ، وأنت المؤخِّرُ، لا إِلهَ إلا أنت، ولا إله غَيرُكَ» .\nوفي رواية: «اللَّهمَّ لك الحمدُ، رَبَّ السمواتِ، والأرضِ، ومن فِيهِنَّ» . هذه رواية البخاري، ومسلم.\nوفي رواية الموطأ مثله، ولم يذكر: «والنَّبيُّونَ حَقٌّ» .\nوفي رواية الترمذي مثله: ولم يذكر: «وَمَن فِيهنَّ»، ولا «والنَّبيُّونَ حَقٌّ، وقولك حَقٌّ»، ولا «أنت المقَدِّمُ، وأنت المؤخِّرُ، ولا إله غَيرُكَ» والباقي مثله.\nوفي رواية أبي داود مثل الترمذي، وأبدلَ: «مَلِكَ» بـ «رَبَّ» . ⦗٢٣٤⦘\nوفي رواية النسائي: «اللَّهم لك الحمدُ، أنت نورُ السمواتِ، والأرض ومَن فِيهنَّ، وثَنَّى بِالقَيَّامِ، وثلَّثَ بالملك، ثم قال: ولك الحمدُ أَنتَ حَقٌّ، ووعْدُكَ حَقٌّ، والنَّارُ حَقٌّ، والسَّاعَةُ حَقٌّ، والنَّبيُّونَ حَقٌّ، ومحمدٌ حَقٌّ، لك أسلمتُ، وعليك توكلتُ، وبِك آمَنتُ، ثم ذكر قُتَيبَةُ كلمة معناها: وبِك خَاصَمْتُ - وإليك حاكمتُ، اغفر لي ما قَدَّمتُ، وما أخَّرْتُ، وما أَعلَنتُ، وما أسررتُ، أنت المقَدِّمُ، وأنت المؤخِّرُ، لا إِلهَ إلا أنت، ولا حولَ ولا قُوَّةَ إلا بالله العلي العظيم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالقيام): القيم والقيوم والقيام [والقائم]: بمعنى واحد، أي: حافظ السموات والأرض.\n(أنبت): الإنابة: الرجوع إلى الله تعالى بالتوبة.\n_________\n(١) رواه البخاري ٣ / ٢ و٣ و٤ في التهجد، باب التهجد بالليل، وفي الدعوات، باب الدعاء إذا انتبه بالليل، وفي التوحيد، باب قول الله تعالى: ﴿وهو الذي خلق السموات والأرض بالحق﴾، وباب قول الله تعالى: ﴿وجوه يومئذ ناضرة إلى ربها ناظرة﴾، وباب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٧٦٩) في صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، والموطأ ١ / ٢١٥ و٢١٦ في القرآن، باب ما يقال في الدعاء، والترمذي رقم (٣٤١٤) في الدعوات، باب ما جاء ما يقول إذا قام من الليل إلى الصلاة، وأبو داود رقم (٧٧١) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، والنسائي ٣ / ٢٠٩ و٢١٠ في قيام الليل، باب ذكر ما يستفتح به القيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (١٥٠) وأحمد (١/٢٩٨) (٢٧١٠) قال: حدثنا إسحاق. وفي (١/٣٠٨) (٢٨١٣) قال: قرزت على عبد الرحمن. والبخاري في الأدب المفرد (٦٩٧) قال: حدثنا إسماعيل. ومسلم (٢/١٨٤) قال: حدثنا قتيبة بن سعيد. وأبو داود (٧٧١) قال: حدثنا عبد الله بن مسلمة. والترمذي (٣٤١٨) قال: حدثنا الأنصاري. قال: حدثنا معن. والنسائي في عمل اليوم والليلة (٨٦٨) قال: أخبرنا قتيبة بن سعيد..\nستتهم (إسحاق، وعبد الرحمن، وإسماعيل، وقتيبة، وعبد الله بن مسلمة، ومعن) عن مالك بن أنس، عن أبي الزبير المكي.\n٢- وأخرجه الحميدي (٤٩٥)، وأحمد (١/٣٥٨) (٣٣٦٨) قالا: حدثنا سفيان (ابن عيينة) . وأحمد (١/٣٦٦) (٣٤٦٨) قال: حدثنا عبد الرزاق، قال أخبرنا ابن جريج. وعبد بن حميد (٦٢١) قال: حدثنا قبيصة بن عقبة، قال: حدثنا سفيان، عن ابن جريج. والدارمي (١٤٩٤) قال: حدثنا يحيى بن حسان، قال: حدثنا سفيان (هو ابن عيينة) والبخاري (٢/٦٠) قال: حدثنا علي بن عبد الله قال: حدثنا سفيان. وفي (٨/٨٦)، وفي (خلق أفعال العباد) (٧٨) قال: حدثنا عبد الله بن محمد، قال: حدثنا سفيان. وفي (٩/١٤٣) قال: حدثنا قبيصة، قال: حدثنا سفيان، عن ابن جريج. وفي (٩/١٤٤ و١٦٢) قال: حدثني ثابت بن محمد، قال: حدثنا سفيان، عن ابن جريج. وفي (٩/١٧٦) قال: حدثنا محمود، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. ومسلم (٢/١٨٤) قال حدثنا عمرو الناقد، وابن نمير، وابن أبي عمر، قالوا: حدثنا سفيان (ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وابن ماجة (١٣٥٥) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان بن عيينة (ح) وحدثنا أبو بكر بن خلاد الباهلي، قال حدثنا سفيان بن عيينة. والنسائي (٣/٢٠٩)، وفي الكبرى (١٢٢٨) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان. وفي الكبرى (تحفة الأشراف) (٥٧٠٢) عن محمد بن منصور، عن ابن عيينة (ح) وعن محمود بن غيلان، وعبد الأعلى بن واصل بن عبد الأعلى، كلاهما عن يحيى بن آدم، عن الثوري، عن ابن جريج. وابن خزيمة (١١٥١) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. كلاهما (سفيان بن عيينة، وابن جريج) عن سليمان ابن أبي مسلم الأحول خال ابن أبي نجيح.\n٣- وأخرجه مسلم (٢/١٨٤) قال: حدثنا شيبان بن فروخ، قال: حدثنا مهدي (وهو ابن ميمون) . وأبو داود (٧٧٢) قال: حدثنا أبو كامل، قال: حدثنا خالد يعني ابن الحارث، والنسائي في الكبرى (تحفة الأشراف) (٥٧٤٤) عن محمد بن معمر، عن حماد بن مسعدة. وابن خزيمة (١١٥٢) قال: حدثنا محمد ابن عبد الأعلى، قال: حدثنا بشر يعني ابن الممفضل.\nأربعتهم (مهدي، وخالد، وحماد وبشر) عن عمران بن مسلم القصير، عن قيس بن سعد.\nثلاثتهم (أبو الزبير، وسليمان الأحول، وقيس) عن طاووس، فذكره.","vol":"4","page":232},{"text":"٢٢١٣ - (م ت د س) أبو سلمة بن عبد الرحمن - ﵀ -: قال: سألتُ عائشةَ ﵂ -: «بِأي شيءٍ كانَ رسولُ الله - ﷺ- يَفْتَتِحُ الصَّلاةَ إذا قَامَ من الليل؟ قالت: كانَ إذا قامَ من الليلِ افْتَتَحَ صلاتَهُ: اللهمَّ رَبَّ جبرِيلَ ومِيكائِيلَ وإِسرافيلَ، فَاطِرَ السَّمواتِ والأرضِ، عَالِمَ الغيبِ والشهادَةِ، أنْتَ تحكُمُ بَينَ عِبَادِكَ فِيما كانوا فيه يَختَلِفُونَ، اهدني لمَا اختُلِفَ فيه من الحقِّ بإِذنِكَ، إنَّكَ تَهدِي مَنْ تَشاءُ إلى صِرَاطٍ مُستَقِيمٍ» . أخرجه مسلم، والترمذي، وأبو داود، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٧٧٠) في صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، والترمذي رقم (٣٤١٦) في الدعوات، باب ما جاء في الدعاء عند افتتاح الصلاة بالليل، وأبو داود رقم (٧٦٧) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، والنسائي ٣ / ٢١٢ و٢١٣ في قيام الليل، باب بأي شيء تستفتح صلاة الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"4","page":235},{"text":"٢٢١٤ - (د) شريق الهوزني: قال: دَخَلْتُ على عائشَةَ - ﵂ - فَسَألتُها: «بِمَ كانَ رسولُ الله - ﷺ- يَفْتَتِحُ إذا هَبَّ من الليل؟ فقالت: لقد سَأَلْتَني عن شَيءٍ مَا سألني عنه أحدٌ قبلَك، [كانَ] إذا هَبَّ من الليلِ كَبَّرَ اللهَ عَشرًا، وحَمِدَ اللهَ عشرًا، وقال: سبحَانَ اللهِ وبِحَمدِهِ عشرًا، وقال: سُبحانَ المَلِك القُدُّوس عشرًا، واستَغفَرَ عشرًا، وهَلَّل الله عَشْرًا، ثم قال: اللَّهُمَّ إني أعوذُ بِكَ من ضِيقِ الدُّنيا، وضِيقِ يَوْمِ القيامَةِ عشرًا، ثم يَفْتَتِحُ ⦗٢٣٦⦘ الصَّلاة» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هب): من النوم يهب: إذا انتبه.\n_________\n(١) رقم (٥٠٨٥) في الأدب، باب ما يقول إذا أصبح، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٥٠٨٥) قال: حدثنا كثير بن عبيد. والنسائي في عمل اليوم والليلة (٨٧١) قال: أخبرنا عمرو بن عثمان.\nكلاهما (كثير بن عبيد، وعمرو بن عثمان) عن بقية بن الوليد، عن عمر بن جعثم. قال: حدثني الأزهر ابن عبد الله الحرازي. قال: حدثني شريق الهوزني، فذكره.","vol":"4","page":235},{"text":"٢٢١٥ - (د س) عاصم بن حميد - ﵀ -: قال: سألتُ عائشةَ أمَّ المؤمنين: «بِأيِّ شيءٍ كانَ رسولُ الله - ﷺ- يَفْتَتِحُ قيامَ الليل؟ . فقالت: سَأَلْتَني عن شَيءٍ مَا سألني عنه أحدٌ قبلَك، كان إذَا قَامَ كَبَّرَ عَشرًا، وحَمِدَ الله عشرًا، وسَبَّحَ الله عشرًا، وهَلَّلَ عشرًا، واستغفَرَ عشرًا، وقال: اللَّهمَّ اغْفِر لي واهدِني، وارزُقْني وعافني، وكانَ يَتعَوَّذُ مِنْ ضِيقِ المقامِ يومَ القيامةِ» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٧٦٦) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، والنسائي ٣ / ٢٠٩ في قيام الليل، باب ذكر ما يستفتح به القيام، ورواه أيضًا ابن ماجة رقم (١٣٥٦) في الصلاة، باب ما جاء في الدعاء إذا قام الرجل من الليل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٧٦٦) قال: حدثنا محمد بن رافع. وابن ماجة (١٣٥٦) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٣/٢٠٨) وفي الكبرى (١٢٢٦) قال: أخبرنا عصمة بن الفضل. وفي (٨/٢٨٤) قال: أخبرني إبراهيم بن يعقوب.\nأربعتهم (محمد بن رافع، وأبو بكر، وعصمة، وإبراهيم) قالوا: حدثنا زيد بن الحباب، عن معاوية بن صالح، عن أزهر بن سعيد الحرازي، عن عاصم بن حميد، فذكره.","vol":"4","page":236},{"text":"٢٢١٦ - (ت س) ربيعة بن كعب الأسلمي - ﵁ -: قال: «كنتُ أبِيتُ عند حُجْرَةِ النبيِّ -ﷺ-، فكنتُ أسمعُه إذا قام من الليل يقول: سُبحَانَ رَبِّ العَالمينَ، الهَويَّ، ثم يقولُ: سبحانَ الله وبحمدِهِ، الهويَّ» أخرجه النسائي. ⦗٢٣٧⦘\nوفي رواية الترمذي: «كنتُ أَبِيتُ عند باب النبيِّ - ﷺ-، فَأعطيهِ وُضوءهُ فَأسَمعُهُ يقول الهَويَّ من الليل: سَمِعَ الله لِمن حَمِدَهُ، وأسْمَعُهُ الهوِيَّ من الليل، يقول: الحمد لله رب العالمين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهوي): مضى هوي من الليل، بوزن فعيل، أي: طائفة منه، كقولك: مضى هزيع من الليل.\n_________\n(١) رواه الترمذي رقم (٣٤١٢) في الدعوات، باب رقم (٢٧)، والنسائي ٣ / ٢٠٩ في قيام الليل، باب ذكر ما يستفتح به القيام، وإسناده حسن، وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٥٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري.\n٢- وأخرجه أحمد (٤/٥٧) قال: حدثنا عبد الملك بن عمرو. وفي (٤/٥٧) قال: حدثنا إسماعيل بن إبراهيم، والبخاري في الأدب المفرد (١٢١٨) قال: حدثنا معاذ بن فضالة. والترمذي (٣٤١٦) قال: حدثنا إسحاق بن منصور، قال: أخبرنا النضر بن شميل، ووهب بن جرير، وأبو عامر العقدي، وعبد الصمد بن عبد الوارث.\nستتهم (عبد الملك، وإسماعيل، ومعاذ، والنضر، ووهب، وعبد الصمد) قالوا: حدثنا هشام الدستوائي.\n٣- وأخرجه ابن ماجة (٣٨٧٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا معاوية بن هشام، قال: أنبأنا شيبان.\n٤- وأخرجه النسائي (٣/٢٠٩) وفي الكبرى (١٢٢٧) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن معمر، والأوزاعي.\n٥- وأخرجه النسائي في عمل اليوم والليلة (٨٦٢) قال: أخبرني محمود بن خالد، قال: حدثنا عمر، عن الأوزاعي.\nخمستهم (الزهري، والدستوائي، وشيبان، ومعمر، والأوزاعي) عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.","vol":"4","page":236},{"text":"٢٢١٧ - (ت د س) أبو سعيد الخدري - ﵁ -: قال: «كانَ رسولُ الله - ﷺ- إذا قامَ من الليل كَبَّرَ، ثم يقول: سُبحانَك اللهمَّ وبِحَمدِكَ، وتبارك اسمك، وتعالى جَدُّكَ، ولا إِلَهَ غَيرُكَ، ثم يقول: اللهُ أكبر كبيرًا، ثم يقول: أعوذُ بِاللهِ السَّميعِ العليمِ من الشَّيطان الرجيم، مِنَ هَمْزِهِ ونَفْخِهِ ونَفْثِهِ» . هذه رواية الترمذي.\nوزاد أبو داود بعد قوله: «غَيرك» ثم يقولُ: «لا إلهَ إلا اللهُ» ثلاثًا. وفي آخر الحديث: «ثُمَّ يَقْرأُ» . وفي رواية النسائي: مثل رواية الترمذي، وله في أخرى مثله، ولم يذكر «مِنَ اللَّيلِ» (١) . ⦗٢٣٨⦘\nوقال الترمذي: قال أكثرُ أهل العلم: إنما رُوي عن النبيّ - ﷺ- أَنه كان يقول: «سُبحَانَكَ اللَّهُمَّ وبِحَمدِكَ، وتَبَارَكَ اسمكَ، وتعالى جَدُّكَ، ولا إلهَ غَيرُكَ» هكذا روي عن عمر [بن الخطاب]، و[عبد الله بن مسعود] .\n_________\n(١) رواه الترمذي رقم (٢٤٢) في الصلاة، باب ما يقول عند افتتاح الصلاة، وأبو داود رقم (٧٧٥) ⦗٢٣٨⦘ في الصلاة، باب من رأى الاستفتاح بسبحانك اللهم وبحمدك، والنسائي ٢ / ١٣٢ في الافتتاح، باب نوع آخر من الذكر بين افتتاح الصلاة وبين القراءة، وهو حديث حسن، قال الترمذي: وحديث أبي سعيد أشهر حديث في هذا الباب، قال: وفي الباب عن علي، وعائشة، وعبد الله ابن مسعود، وجابر، وجبير بن مطعم، وابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٥٠) قال: حدثنا محمد بن الحسن بن آتش. وفي (٣/٦٩) قال: حدثنا حسن ابن الربيع. والدارمي (١٢٤٢) قال: أخبرنا زكريا بن عدي. وأبو داود (٧٧٥) قال: حدثنا عبد السلام ابن مطهر. وابن ماجة (٨٠٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب. والترمذي (٢٤٢) قال: حدثنا محمد بن موسى البصري. والنسائي (٢/١٣٢) وفي الكبرى (٨٨٢) قال: أخبرنا عبيد الله بن فضالة بن إبراهيم، قال: أنبأنا عبد الرزاق. وفي (٢/١٣٢) وفي الكبرى (٨٨٣) قال: أخبرنا أحمد بن سليمان، قال: حدثنا زيد بن الحباب. وفي الكبرى (تحفة الأشراف) (٤٢٥٢) عن محمد بن موسى الحرشي. وابن خزيمة (٤٦٧) قال: حدثنا محمد بن موسى الحرشي.\nسبعتهم (محمد بن الحسن، وحسن بن الربيع، وزكريا، وعبد السلام، وزيد، ومحمد بن موسى، وعبد الرزاق) عن جعفر بن سليمان الضبعي، عن علي بن علي الرفاعي، عن أبي المتوكل، فذكره.\n* قال أبو داود: وهذا الحديث يقولون: هو عن علي بن علي، عن الحسن. الوهم من جعفر.","vol":"4","page":237},{"text":"<span data-type=\"title\" id=toc-461>الفصل الثالث: في أدعية الصباح والمساء</span>\n٢٢١٨ - (ت د) أبو هريرة - ﵁ -: أنَّ أبا بَكرٍ الصِّدِّيقَ قال: «يا رسولَ الله، مُرني بِكَلِماتٍ أَقُولُهُنَّ إذَا أمسيتُ وإذا أصبَحتُ. قال: قُلْ: اللَّهُمَّ فَاطِرَ السمواتِ والأرضِ، عالِمَ الغيب والشَّهادَةٍ، رَبَّ كُلِّ شَيءٍ ومَليكَهُ، أَشْهَدُ أن لا إلهَ إلا أَنْتَ، أعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَشَرِّ الشيطانِ وشِرْكِهِ (١)، قال: قُلهَا إذَا أصْبَحْتَ، وإذَا أمْسَيْتَ، وإِذَا أَخَذْتَ مَضْجَعَك» . أخرجه الترمذي، وأبو داود (٢) .\n_________\n(١) بكسر الشين وسكون الراء: ما يدعو إليه من الشرك بالله، وبفتح الشين والراء: ما يصيد به.\n(٢) رواه الترمذي رقم (٣٣٨٩) في الدعوات، باب رقم (١٤)، وأبو داود رقم (٥٠٦٧) في الأدب، ⦗٢٣٩⦘ باب ما يقول إذا أصبح، وإسناده حسن، ورواه أيضًا النسائي في \" الكبرى \" كما قال الحافظ ابن حجر، ورواه ابن حبان والحاكم وغيرهما، قال الحافظ ابن حجر: وهو حديث صحيح أخرجه أحمد والبخاري في \" الأدب المفرد \" من طريقين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٤) (٨١) قال: ثنا هاشم بن القاسم، قال: ثنا شيبان، عن ليث، عن مجاهد، فذكره.\n٢- وأخرجه أبو داود (٥٠٦٧) قال: حدثنا مسدد، ثنا هشيم، عن يعلى بن عطاء، عن عمرو بن عاصم، عن أبي هريرة، فذكره.\n٣- وأخرجه الترمذي (٣٣٨٩) قال: ثنا محمود بن غيلان، ثنا أبو داود، قال: أنبأنا شعبة، عن يعلى بن عطاء قال: سمعت عمرو بن عاصم، فذكره.\nقلت: عزاه الحافظ في تخريج الأزكار للنسائي في الكبرى والبخاري في الأدب المفرد من طريقين، وقال: هو حديث صحيح.","vol":"4","page":238},{"text":"٢٢١٩ - (د) أبو عياش الزرقي - ﵁ -: وفي رواية: ابن أبي عائِش وفي أخرى: ابن عائش: أَنَّ رسولَ الله -ﷺ- قال: «مَنْ قَالَ إذا أَصْبَحَ: لا إِلَهَ إلا اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، لَهُ المُلْك، ولَهُ الحَمْدُ، وَهُو عَلَى كُل شيءٍ قديرٌ، كانَ لَهُ عَدْلُ عِتْقِ رَقَبَةٍ مِنْ وَلَدِ إسماعيل ﵇، وكُتِبَ لَهُ عَشْرُ حَسَنَاتٍ، وحُطَّ عنهُ عَشرُ سَيئَاتٍ، ورفِعَ لَهُ عَشرُ دَرَجَاتٍ، وكانَ في حِرْزٍ مِنَ الشَّيطَانِ حتى يُمسيَ، فإن قَالَها إذا أمسى كانَ لَهُ مِثلَ ذلك حتى يُصبِحَ. قال حَمَّاد: فرأى رجلٌ رسولَ الله - ﷺ- في النوم، فقال: يا رسول الله، إن أبا عَيَّاشٍ يُحَدِّثُنا عَنكَ بِكَذَا وكذا؟ قال: صدقَ أبو عيَّاش» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٧٧) في الأدب، باب ما يقول إذا أصبح، ورواه أيضًا ابن ماجة رقم (٣٨٦٧) في الدعاء، باب ما يدعو به الرجل إذا أصبح وإذا أمسى، وإسناده جيد، قال الحافظ ابن حجر في \" تخريج الأذكار \": حديث صحيح، رواه أحمد، وأبو داود، والنسائي في \" الكبرى \"، وابن ماجة، والفريابي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٦٠) وابن ماجة (٣٨٦٧) قال: حدثنا أبو بكر. والنسائي في عمل اليوم والليلة (٢٧) قال: أخبرني إبراهيم بن يعقوب.\nثلاثتهم (أحمد، وأبو بكر، وإبراهيم) قالوا: حدثنا الحسن بن موسى، قال: حدثنا حماد بن سلمة.\n٢- وأخرجه أبو داود (٥٠٧٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، ووهيب.\nكلاهما (حماد، ووهيب) عن سهيل بن أبي صالح، عن أبيه، فذكره.\n* رواية وهيب، قال: (عن ابن أبي عائش) . كذا في المطبوع من سنن أبي داود، وفي تحفة الأشراف (١٢٠٧٦) (عن ابن أبي عياش) .\nقلت: صححه الحافظ في تخريج الأذكار وعزاه للفريابي.","vol":"4","page":239},{"text":"٢٢٢٠ - (ت د) أنس بن مالك - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «مَن قال حينَ يُصبحُ أو يُمسي: اللهمَّ إني أصبَحتُ أُشْهِدكَ وأُشْهِدُ ⦗٢٤٠⦘ حَمَلَةَ عَرْشِكَ وَمَلائِكَتَكَ وَجَمِيعَ خَلْقِكَ أَنَّكَ أَنْتَ اللهُ لا إِله إلا أنتَ، وأَنَّ مُحمَّدًا عَبْدُكَ ورَسولُكَ، أَعتَقَ اللهُ رُبُعَهُ مِنَ النارِ، فمن قالها مَرَّتَين: أَعتَقَ اللهُ نِصْفَه مِنَ النَّارِ، فَمن قالها ثلاثًا: أَعْتَقَ اللهُ ثلاثةَ أربِاعِهِ مِنَ النَّارِ، ومن قالها أربعًا: أعتَقَهُ اللهُ مِن النَّارِ» . أخرجه أبو داود.\nوفي روايةٍ: أنَّ رسولَ الله - ﷺ- قال: «مَنْ قَالَ حينَ يُصبحُ: اللهمَّ أصبَحنا نُشْهِدُكَ، ونُشهِدُ حَمَلَةَ عَرشِكَ (١)، وملائِكَتَكَ وجميعَ خَلْقِكَ بأنكَ أنتَ اللهُ، لا إلهَ إلا أنتَ وحدكَ لا شريكَ لكَ، وأنَّ مُحمدًا عَبدُكَ ورسولُكَ، إلا غَفَرَ اللهُ لهُ ما أصابَ في يومِهِ ذلك، وإن قَالَهَا حينَ يُمسي، غَفرَ اللهُ لَهُ ما أصابَ في تلكَ اللَّيلةِ من ذَنْبٍ» . أخرجه الترمذي، وأبو داود (٢) .\n_________\n(١) في الأصل: اللهم إني أصبحت أشهدك وأشهد حملة عرشك، وما أثبتناه من رواية الترمذي.\n(٢) رواه الترمذي رقم (٣٤٩٥) في الدعوات، باب رقم (٨١)، وأبو داود رقم (٥٠٦٩) في الأدب، باب ما يقول إذا أصبح، وهو حديث حسن بشواهده، وقد ذكر بعضها الحافظ ابن حجر في \" تخريج الأذكار \"، كما في \" الفتوحات الربانية على الأذكار النووية \" لابن علان الصديقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه عن أنس، مسلم بن زياد: أخرجه البخاري في الأدب المفرد (١٢٠١) قال: حدثنا إسحاق. وأبو داود (٥٠٧٨) قال: حدثنا عمرو بن عثمان. والترمذي (٣٥٠١) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا حيوة. والنسائي في عمل اليوم والليلة (٩) قال: أخبرنا إسحاق بن إبراهيم. وفي (١٠) قال: أخبرني عمرو بن عثمان، وكثير بن عبيد.\nأربعتهم (إسحاق، وعمرو، وحيوة، وكثير) عن بقية بن الوليد، عن مسلم بن زياد، فذكره.\nورواه عنه مكحول الدمشقي:\nأخرجه أبو داود (٥٠٦٩) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن أبي فديك، قال: أخبرني عبد الرحمن بن عبد المجيد، عن هشام بن الغاز بن ربيعة، عن مكحول، فذكره.\nقلت: أورد الحافظ له شواهد في تخريج الأذكار.","vol":"4","page":239},{"text":"٢٢٢١ - (ت د) أبو هريرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كانَ يُعَلِّمُ أصحابه، يقولُ: إذا أَصبَحَ أَحَدُكُم فَلْيَقلْ: اللهمَّ بِكَ أصبحَنا، وبك أَمسيْنَا، وَبِكَ نَحيَا، وبِكَ نَمُوتُ، وإليكَ المَصيرُ، وإذا أمسىَ فَلْيقُلْ: بكَ أمسينا، ⦗٢٤١⦘ وبِكَ نَمُوتُ، وبكَ نَحْيَا، وإليكَ المصيرُ» أخرجه الترمذي، وأبو داود، إلا أنَّ أبا داود قال: «وإليكَ النُّشُور»، بدل: «المصير» في الموضعين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المصير): المرجع والمكان الذي يصار إليه.\n(النشور): إحياء الله الموتى يوم القيامة.\n_________\n(١) رواه الترمذي رقم (٣٣٨٨) في الدعوات، باب ما جاء في الدعاء إذا أصبح وإذا أمسى، وأبو داود رقم (٥٠٦٨) في الأدب، باب ما يقول إذا أصبح، ورواه أيضًا ابن ماجة رقم (٣٨٦٨)، وابن حبان في صحيحه (٢٣٥٤) موارد، وقال الترمذي: حديث حسن، وهو كما قال، وقال الحافظ ابن حجر في \" تخريج الأذكار \": هذا حديث صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٥٤) قال: حدثنا حسن. قال: حدثنا حماد. وفي (٢/٥٢٢) قال: حدثنا عبد الصمد وعفان. قالا: حدثنا حماد. والبخاري في الأدب المفرد (١١٩٩) قال: حدثنا معلى. قال: حدثنا وهيب. وأبو داود (٥٠٦٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب. وابن ماجة (٣٨٦٨) قال: حدثنا يعقوب بن حميد بن كاسب، قال: حدثنا عبد العزيز بن أبي حازم. والترمذي (٣٣٩١) قال: حدثنا علي بن حجر. قال: حدثنا عبد الله بن جعفر. والنسائي في عمل اليوم والليلة (٨) قال: أخبرنا الحسن بن أحمد بن حبيب. قال: حدثنا إبراهيم. قال: حدثنا حماد وفي (٥٦٤) قال: أخبرني زكريا بن يحيى. قال: حدثنا عبد الأعلى. قال: حدثنا وهيب.\nأربعتهم (حماد بن سلمة، ووهيب بن خالد، وابن أبي حازم، وعبد الله بن جعفر) عن سهيل بن أبي صالح، عن أبيه، فذكره.\n* في رواية عبد الله بن جعفر: «كان رسول الله -ﷺ- يعلم أصحابه يقول: إذا أصبح أحدكم فليقل: اللهم بك أصبحنا» .\nوفي رواية ابن أبي حازم: «قال رسول الله -ﷺ- إذا أصبحتم فقولوا» الحديث.","vol":"4","page":240},{"text":"٢٢٢٢ - (م ت د) عبد الله بن مسعود - ﵁ -: قال: «كان رسولُ الله - ﷺ- يقول إذا أمسى: أمسيَنا وأمسى المُلكُ للهِ، والحمدُ لله، ولا إله إلا اللهُ وحدَهُ لا شريكَ له، لَهُ المُلكُ، ولَهُ الحَمدُ، وهو على كلِّ شيءٍ قَديرٌ، رَبِّ أَسأَلُكَ خَيْرَ مَا في هذه اللَّيلةِ، وَخَيرَ ما بَعدَهَا، وأَعوذُ بِكَ من شَرِّ ما في هذه الليَّلَةِ، وشَرِّ ما بعدَها، ربِ أعوذُ بِكَ من الكسَلِ، وسوءِ الكِبَرِ، ربِّ أعوذُ بكَ من عذابٍ في النارِ، وعذابٍ في القَبرِ، وإذا أصبحَ قالَ ذلكَ أيضًا: أصبحنَا، وأصبَحَ المُلْكُ للهِ، والحمدُ [للهِ]- وفي روايةٍ -: مِنَ الكَسَلِ، والهرَمِ، وسوءِ الكِبَرِ، وفِتْنَةِ الدُّنيا، وعذابِ القبرِ» . هذه رواية مسلم، والترمذي. ⦗٢٤٢⦘\nوفي رواية أبي داود: «سوءِ الكِبَرِ، والكُفْرِ» .\nوفي أخرى له: «سُوءِ الكِبَرِ والكِبْرِ» ولم يَذكر: «الكُفْرَ» (١) .\n_________\n(١) رواه مسلم رقم (٢٧٢٣) في الذكر والدعاء، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، والترمذي رقم (٣٣٨٧) في الدعوات، باب ما جاء في الدعاء إذا أصبح وإذا أمسى، وأبو داود رقم (٥٠٧١) في الأدب، باب ما يقول إذا أمسى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤٤٠) (٤١٩٢) قال: حدثنا عبد الرحمن، قال: حدثنا عبد الواحد ابن زياد ومسلم (٨/٨٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد الواحد بن زياد (ح) وحدثنا عثمان ابن أبي شيبة، قال: حدثنا جرير (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا حسين بن علي، عن زائدة. وأبو داود (٥٠٧١) قال: حدثنا وهب بن بقية، عن خالد (ح) وحدثنا محمد بن قدامة بن أعين، قال: حدثنا جرير. والترمذي (٣٣٩٠) قال: حدثنا سفيان بن وكيع، قال: حدثنا جرير. والنسائي في عمل اليوم والليلة (٢٣) قال: أخبرنا أحمد ابن سليمان، قال: حدثنا حسين، عن زائدة. وفي (٥٧٣) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا عبد الواحد.\nأربعتهم - عبد الواحد بن زياد، وجرير، وزائدة، وخالد بن عبد الله- عن الحسن بن عبيد الله، عن إبراهيم بن سويد النخعي، قال: حدثنا عبد الرحمن بن يزيد، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٥٧٤) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، وذكر شعبة، عن سلمة بن كهيل، عن إبراهيم بن سويد، عن عبد الرحمن بن يزيد، عن عبد الله، فذكره. موقوفا.\n* في رواية زائدة: قال الحسن بن عبيد الله: وزادني فيه زبيد عن إبراهيم بن سويد، عن عبد الرحمن بن يزيد، عن عبد الله، رفعه.","vol":"4","page":241},{"text":"٢٢٢٣ - (د) عبد الحميد - مولى بني هاشم - ﵀ -: عن أُمِّهِ وكانت تَخْدِمُ بَعضَ بَناتِ رسولِ الله - ﷺ-: «أَخبرتْها: أَنَّ رسولَ الله - ﷺ- قال لها: قُولي حين تُصْبحينَ: سبحانَ الله وبحمدِهِ، ولا قُوَّةَ إِلا بالله، ما شاءَ اللهُ كانَ، وما لم يشأْ لم يكن، أعلمُ أَنَّ الله على كل شيءٍ قَديرٌ، وأَنَّ اللهَ قد أحاطَ بِكُلِّ شيءٍ عِلمًا، فإنَّهُنَّ مِن قَالَهُنَّ حينَ يُصبحُ حُفِظَ حتى يُمسي، ومَن قَالهُنَّ حين يُمسي حُفِظَ حتى يُصبحَ» أخرجه أبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٥٠٧٥) في الأدب، باب ما يقول إذا أصبح، وفي سنده جهالة، قال الحافظ ابن حجر في \" تخريج الأذكار \": حديث غريب، أخرجه أبو داود في كتاب الأدب، وأخرجه النسائي في \" اليوم والليلة \"، وأخرجه ابن السني وأبو نعيم في \" اليوم والليلة \"، وتكلم في رجال السند، إلى أن قال: وعبد الحميد، وسالم يعني الراوي للحديث عن عبد الحميد، ذكرهما ابن حبان في الثقات، لكن قال أبو حاتم الرازي: عبد الحميد مجهول اهـ.\nوقال الحافظ المنذري: أم عبد الحميد لا أعرفها، وقال الحافظ ابن حجر: لم أقف على اسمها، وكأنها صحابية، وفي \" التخريج \" له: أم عبد الحميد لم أعرف اسمها ولا حالها، لكن يغلب على الظن أنها صحابية، فإن بنات النبي ﷺ متن في حياته، إلا فاطمة، فعاشت بعده ستة أشهر أو أقل، وقد وصفت بأنها كانت تخدم التي روت عنها، لكنها لم تسمها، فإن كانت غير فاطمة، قوي الاحتمال، وإلا احتمل أنها جاءت بعد موت النبي ﷺ، والعلم عند الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٥٠٧٥) قال: حدثنا أحمد بن صالح. والنسائي في عمل اليوم والليلة (١٢) قال: أخبرنا أحمد بن عمرو.\nكلاهما (أحمد بن صالح، وأحمد بن عمرو) عن عبد الله بن وهب. قال: أخبرني عمرو بن الحارث، أن سالما الفراء حدثه، أن عبد الحميد، مولى بني هاشم حدثه، فذكره.\nقلت: عبد الحميد وأمه، مجهولان.","vol":"4","page":242},{"text":"٢٢٢٤ - (ت د) أبان بن عثمان - ﵀ -: عن أبيه أنَّ رسولَ الله -ﷺ- قال: «مَنْ قَالَ حين يُصبِحُ: بسم اللهِ الذي لا يَضُرُّ معَ اسمِهِ شيءٌ في الأرضِ ولا في السَّماءِ، وهو السَّميعُ العليم - ثلاثَ مَراتٍ - لم تُصِبْهُ في يومِهِ فُجاءةُ بلاءٍ، وَمَنْ قالها حين يُمسي لم تُصِبْهُ فُجاءَةُ بلاءٍ في لَيلَتِهِ، ثم ابتُليَ أَبانُ بالفالج، فَرَأى رجلًا حَدثَهُ بهذا الحديثِ يَنظُرُ إليه، فقال له: مَا لَكَ تَنْظُرُ إِليَّ؟ فَوَاللهِ ما كَذَبتُ على عُثمانَ، ولا كَذَبَ عُثمانُ على رسولِ الله - ﷺ-، لكن نَسيتُ اليومَ [الذي] أصَابني هذا، فَلم أقُلْهُ لِيُمضيَ اللهُ قَدَرَهُ» .\nأخرجه الترمذي، وأبو داود. إلا أنَّ في آخِرِ حديثِ أبي داود: «ولكنَّ اليومَ الذي أصابني فيهِ [ما أصابني] غَضِبتُ، فَنَسِيتُ أنْ أَقُولها»، وَقَدَّمَ فيهِ ذِكْرَ المَسَاءِ على الصَّباحِ، وأخرجه في رواية أخرى، ولم يذكر «الفَالِجَ» (١) .\n_________\n(١) رواه الترمذي رقم (٣٣٨٥) في الدعوات، باب ما جاء إذا أصبح وإذا أمسى، وأبو داود رقم (٥٠٨٨) و(٥٠٨٩) في الأدب، باب ما يقول إذا أصبح، ورواه أيضًا ابن ماجة رقم (٣٨٦٩) في الدعاء، باب ما يدعو به الرجل إذا أصبح وإذا أمسى، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب صحيح. أقول: ورواه ابن حبان في صحيحه مختصرًا رقم (٢٣٥٢) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (١/٦٢) (٤٤٦) قال: حدثنا عبيد بن أبي قرة. وفي (١/٦٦) (٤٧٤) قال: حدثنا شريح. والبخاري في الأدب المفرد (٦٦٠) قال: حدثنا عبد الله، قال: حدثنا أبو داود. وابن ماجة (٣٨٦٩) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود. والترمذي (٣٣٨٨) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود. والنسائي في عمل اليوم والليلة (٣٤٦) قال: أخبرنا محمد بن بشار، قال: حدثنا أبو داود.\nثلاثتهم (عبيد، وشريح، وأبو داود) عن عبد الرحمن بن أبي الزناد، عن أبيه.\n٢- وأخرجه أبو داود (٥٠٨٩) قال: حدثنا نصر بن عاصم الأنطاكي. وعبد الله بن أحمد (١/٧٢) (٥٢٨) قال: حدثني محمد بن إسحاق المسيبي. والنسائي في عمل اليوم والليلة (١٥) قال: أخبرنا قتيبة ابن سعيد.\nثلاثتهم (نصر، ومحمد، وقتيبة) قالوا: حدثنا أنس بن عياض، قال: حدثني أبو مودود، عن محمد ابن كعب.\n٣- وأخرجه عبد بن حميد (٥٤) قال: حدثنا محمد بن عمرو. والنسائي في عمل اليوم والليلة (٣٤٧) قال: أخبرنا عبد الرحمن بن إبراهيم -دحيم-.\nكلاهما (محمد، وعبد الرحمن) عن ابن أبي فديك، قال: حدثني يزيد بن فراس.\nثلاثتهم (أبو الزناد، ومحمد، ويزيد) عن أبان بن عثمان، فذكره.\n* أخرجه أبو داود (٥٠٨٨) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا أبو مودود، عمن سمع أبان ابن عثمان يقول: سمعت عثمان، يعني ابن عفان، يقول: سمعت رسول الله -ﷺ- يقول. فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (١٦) قال: أخبرني محمد بن علي. قال: حدثنا القعنبي. قال: حدثنا أبو مودود، عن رجل. قال: حدثنا من سمع أبان بن عثمان. يقول: سمعت عثمان بن عفان يقول: سمعت رسول الله -ﷺ-. نحوه.\n* وأخرجه النسائي في عمل اليوم والليلة (١٧) قال: أخبرنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. قال: أخبرني الليث، عن العلاء بن كثير، عن أبي بكر بن عبد الرحمن بن المسور بن مخرمة. وفي (١٨) قال: أخبرني محمد بن يحيى بن عبد الله النيسابوري. قال: حدثنا يحيى بن يحيى. قال: حدثنا إبراهيم بن إسماعيل الصائغ، عن الحجاج بن فرافصة، عن عقيل، عن الزهري.\nكلاهما (أبو بكر، والزهري) عن أبان بن عثمان. قال: من قال حين يمسي وحين يصبح ... فذكره موقوفا.","vol":"4","page":243},{"text":"٢٢٢٥ - (د) أبو إسلام [ممطور الحبشي]- ﵀-: قال: قلتُ لأنَسٍ: حَدِّثني حديثًا سَمِعتَهُ من رسولِ الله - ﷺ- قال: سَمِعتُهُ يقولُ: «مَنْ قالَ إذا أصبَحَ وإِذَا أمسى: رَضِينَا باللهِ رَبًا، وبالإسلامِ دينًا، وبمُحَمَّدٍ رسولًا، كانَ حَقًا على اللهِ أنْ يُرْضِيَهُ يومَ القِيَامَةِ» (١) . ⦗٢٤٤⦘\nوفي روايةٍ: «أنَّهُ كانَ بِحمصَ، فَمَرَّ بِهِ رَجُلٌ، فقالوا: هذا خَادم النبيِّ (٢) - ﷺ-، فقامَ إليه، فقال: حدِّثني بحديث سمعتَهُ مِن رسول اللهِ - ﷺ-، لم تَتَدَاوَلْهُ بينَكَ وبَينَهُ رِجالُ (٣)، فقال: سَمِعْتُ رسولَ الله - ﷺ- يقولُ ... وذكر الحديثَ - ولم يذكر: يومَ القيامةِ» .\nأخرج الروايةَ الثانيةَ أبو داود، والأولى رزين (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم تتداوله): التداول: الاستعمال والمباشرة، والمراد: لم تأخذه عن أحد، وإنما ترويه أنت عن رسول الله - ﷺ-.\n_________\n(١) هذه الرواية أخرجها رزين، كما قال المصنف، ورواها بنحوها ابن ماجة رقم (٣٨٧٠) في ⦗٢٤٤⦘ الدعاء، باب ما يدعو به الرجل إذا أصبح وإذا أمسى من حديث مسعر عن أبي عقيل، عن سابق عن أبي سلام خادم النبي ﷺ، عن النبي ﷺ بلفظ: \" ما من مسلم أو إنسان أو عبد يقول حين يمسي وحين يصبح: رضيت بالله ربًا، وبالإسلام دينًا، وبمحمد نبيًا، إلا كان حقًا على الله أن يرضيه يوم القيامة \" وهو حديث حسن.\n(٢) في أبي داود المطبوع: خدم النبي ﷺ، ولعله ثوبان، كما في الحديث الذي بعده.\n(٣) في أبي داود المطبوع: لم تتداوله بينك وبينه الرجال.\n(٤) رواه أبو داود رقم (٥٠٧٢) في الأدب، باب ما يقول إذا أصبح، وفي سنده سابق بن ناجية، لم يوثقه غير ابن حبان، ولكن يشهد له حديث ثوبان الذي بعده، فهو به حسن، ورواه أيضًا النسائي وابن أبي شيبة والحاكم وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٣٣٧) قال: ثنا أسود بن عامر قال: ثنا شعبة.\nوفي (٤/٣٣٧) قال: حدثنا هاشم بن القاسم. قال: حدثنا شعبة. وفي (٥/٣٦٧) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة وفي (٥/٣٦٧) قال: حدثنا عفان. قال: حدثنا شعبة. وأبو داود (٥٠٧٢) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. والنسائي في عمل اليوم والليلة (٤) قال: أخبرنا أبو الأشعث. قال: حدثنا خالد بن الحارث. قال: حدثنا شعبة. وفي (٥٦٥) قال: أخبرنا علي بن خشرم. قال: أخبرنا هشيم.\nكلاهما (شعبة وهشيم) عن أبي عقيل هاشم بن بلال، عن سابق بن ناجية، عن أبي سلام، فذكره.\n* في رواية عفان عند أحمد (٥/٣٦٧) (عن أبي سلام البراء رجل من أهل دمشق) .\n* أخرجه أحمد (٤/٣٣٧) قال: حدثنا وكيع، عن مسعر، عن أبي عقيل، عن أبي سلام، عن سابق عن خادم النبي -ﷺ-، نحوه.\nقلت: سابق بن ناجية، لم يوثقه غير ابن حبان.","vol":"4","page":243},{"text":"٢٢٢٦ - (ت) ثوبان - ﵁ -: قال: قال رسولُ الله - ﷺ-: «مَنْ قال حينَ يُمسي: رَضِيتُ بالله ربًّا، وبالإسلامِ دينًا، وبمحمدٍ نَبِيًّا، كان حَقًّا على الله أنْ يُرضِيَهُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٨٦) في الدعوات، باب ما جاء في الدعاء إذا أصبح، وإذا أمسى، وفي سنده أبو سعد ⦗٢٤٥⦘ سعيد بن المرزبان الأعور وهو ضعيف مدلس، ولكن يشهد له الحديث الذي قبله، فهو به حسن، ولذلك حسنه الترمذي فقال: هذا حديث حسن غريب، وحسنه أيضًا الحافظ في \" تخريج الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٣٨٩) قال: ثنا أبو سعيد الأشج، قال: حدثنا عقبة بن خالد، عن أبي سعد سعيد بن المزربان، عن أبي سلمة فذكره.\nقلت: سعيد بن المزربان، ضعفوه يدلس.","vol":"4","page":244},{"text":"٢٢٢٧ - (د) بريدة - ﵁ -: أنَّ النبيَّ - ﷺ- قال: «مَنْ قال حِينَ يُصْبِحُ، أَو حِينَ يُمسي: اللَّهُمَّ أنْتَ رَبِّي، لا إِلَهَ إلا أنت، خَلقْتني، وأَنا عَبدُكَ، وأنا على عَهدِكَ ووعْدِكَ ما اسْتَطَعتُ، أَعوذُ بِكَ مِن شَرِّ ما صَنَعْتُ، أَبُوءُ لَكَ بِنِعمَتِكَ، وأبُوءُ لك بذنبي، فَاغْفِر لي إِنَّهُ لا يَغْفِرُ الذنوبَ إلا أنتَ، فَمَاتَ مِن يَومِهِ، أو [مِن] لَيْلَتِهِ، دَخَلَ الجَنَّةَ» .\nأخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبوء بنعمتك): أي: أعترف بها وأقرُّ بها، وكذلك أبوء بذنوبي، والمعنى: التزام المنة بحق النعمة، والاعتراف بالتقصير في الشكر.\nوفي قوله: «أبوء بذنوبي» معنى ليس في «أبوء بنعمتك» وهو كأن فيه معنى احتماله ذنوبه احتمالًا كرهًا لا يستطيع دفعه.\n_________\n(١) رقم (٥٠٧٠) في الأدب، باب ما يقول إذا أصبح، ورواه أيضًا ابن ماجة رقم (٣٨٧٢) في الدعاء، باب ما يقول إذا أصبح وإذا أمسى، وإسناده صحيح، ورواه البخاري عن شداد بن أوس ﵁ بلفظ: سيد الاستغفار أن تقول: اللهم أنت ربي ... الحديث، وسيأتي رقم (٢٤٤٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١- أخرجه أحمد (٥/٣٥٦) قال: حدثنا أبو كامل. وأبو داود (٥٠٧٠) قال: حدثنا أحمد بن يونس. والنسائي في عمل اليوم والليلة (٤٦٦، ٥٧٩) قال: أخبرنا عبدة بن عبد الله، قال: أخبرنا سويد بن عمرو.\nثلاثتهم (أبو كامل، وأحمد، وسويد) قالوا: حدثنا زهير بن معاوية.\n٢- وأخرجه ابن ماجة (٣٨٧٢) قال: حدثنا علي بن محمد، قال: حدثنا إبراهيم بن عيينة.\n٣- وأخرجه النسائي في عمل اليوم والليلة (٢٠) قال: أخبرنا علي بن خشرم، قال: حدثنا عيسى (يعني ابن يونس) .\nثلاثتهم - زهير، وإبراهيم، وعيسى - عن الوليد بن ثعلبة الطائي، عن ابن بريدة، فذكره.","vol":"4","page":245},{"text":"٢٢٢٨ - (د) عبد الله بن غنام البياضي - ﵁ -: أنَّ رسولَ الله -ﷺ- قال: «مَنْ قال حين يُصبحُ: اللَّهمَّ ما أصبحَ بي من نعْمَةٍ، ⦗٢٤٦⦘ أو بأحدٍ من خَلْقِكَ، فَإِنَّها مِنْكَ وحدَكَ، لا شَريكَ لَكَ، لَكَ الحمدُ، ولك الشُّكْرُ، فقد أدَّى شُكْرَ يَوْمِهِ، وَمَنْ قال مِثلَ ذلك حين يُمسْي، فقد أدَّى شُكْرَ لَيلَتِهِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٧٣) في الأدب، باب ما يقول إذا أصبح، وفي إسناده عبد الله بن عنبسة، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ورواه ابن حبان في صحيحه (٢٣٦١) موارد، وعنده: عبد الله بن عباس، بدل: عبد الله بن غنام، وهو تصحيف، وقد حسنه الحافظ في \" تخريج الأذكار \"، كما في \" الفتوحات الربانية على الأذكار النووية \" لابن علان الصديقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٠٧٣) قال: حدثنا أحمد بن صالح، قال: حدثنا يحيى بن حسان، وإسماعيل، والنسائي في عمل اليوم والليلة (٧) قال: أخبرنا عمرو بن منصور، قال: حدثنا عبد الله بن مسلمة.\nثلاثتهم - يحيى بن حسان، وإسماعيل بن عبد الله بن أبي أويس، وعبد الله بن مسلمة - قالوا: حدثنا سليمان بن بلال، عن ربيعة بن أبي عبد الرحمن، عن عبد الله بن عنبسة، فذكره.\nقلت: عبد الله بن عنبسة لم يوثقه غير ابن حبان.","vol":"4","page":245},{"text":"٢٢٢٩ - (د) عبد الله بن عمر - ﵄ -: «أَنَّ رسولَ الله -ﷺ- لم يَكُن يَدَعُ هؤلاءِ الكلِمَاتِ حينَ يُمسي وحينَ يُصبِحُ: اللَّهمَّ إني أسألُكَ العَافِيَةَ في الدنيا والآخِرةِ، اللَّهمَّ إني أَسألُكَ العَفو والعَافِيَةَ في دِيني ودُنيايَ، وأهلي ومَالي، اللَّهمَّ استُر عَوْرَاتي، وآمِنْ رَوْعَاتي، اللَّهمَّ احفظني من بَينِ يَدَيَّ ومِن خَلْفي، وَعن يَميني، وعن شِمالي، ومِن فَوقي، وأعُوذُ بِعَظَمَتِكَ أنْ أُغْتَالَ مِنْ تَحتي» قال وكيعٌ: يعني الخَسْفَ. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (روعاتي): الروعات، جمع روعة: وهي الفزعة.\n(أغتال): الاغتيال: الاحتيال، وحقيقته: أن يدهى الإنسان من ⦗٢٤٧⦘ حيث لا يشعر، ولهذا قال في الحديث: «احفظني من بين يدي ومن خلفي وعن يميني وعن شمالي، ومن فوقي ومن تحتي» يعني: من جميع جهاتي حتى لا أغتال.\n_________\n(١) رقم (٥٠٧٤) في الأدب، باب ما يقول إذا أصبح، ورواه أيضًا ابن ماجة رقم (٣٨٧١) في الدعاء، باب ما يقول إذا أصبح وإذا أمسى، وابن حبان في صحيحه رقم (٢٣٥٦) موارد، وصححه الحاكم، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: رواه عن ابن عمر، جبير بن أبي سليمان.\nأخرجه أحمد (٢/٢٥) (٤٧٨٥) قال: حدثنا وكيع. وعبد بن حميد (٨٣٧) قال: حدثنا أبو نعيم. والبخاري في الأدب المفرد (١٢٠٠) قال: حدثنا محمد بن سلام، قال: حدثنا وكيع. وأبو داود (٥٠٧٤) قال: حدثنا يحيى بن موسى البلخي، قال: حدثنا وكيع (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا ابن نمير، وابن ماجة (٣٨٧١) قال: حدثنا علي بن محمد الطنافسي، قال: حدثنا وكيع. والنسائي (٨/٢٨٢) وفي عمل اليوم والليلة (٥٦٦) قال: أخبرنا عمرو بن منصور، قال: حدثنا الفضل بن دكين. وفي (٨/٢٨٢) قال: أخبرنا محمد بن الخليل، قال: حدثنا مروان، هو ابن معاوية، عن علي بن عبد العزيز.\nأربعتهم (وكيع، وأبو نعيم الفضل بن دكين، وعبد الله بن نمير، وعلي بن عبد العزيز) عن عبادة بن مسلم، قال: حدثني جبير بن أبي سليمان بن جبير بن مطعم، فذكره.\n- ورواه عنه، نافع بن جبير بن مطعم:\nأخرجه البخاري في الأدب المفرد (٦٩٨) قال: حدثنا الوليد بن صالح، قال: حدثنا عبيد الله بن عمرو، عن زيد بن أبي أنيسة، عن يونس بن خباب، عن نافع بن جبير بن مطعم، فذكره.","vol":"4","page":246},{"text":"٢٢٣٠ - (د) عبد الله بن عباس - ﵄ -: أنَّ رسولَ الله - ﷺ- قال: «مَن قال حينَ يُصبِحُ: ﴿فَسُبْحَانَ اللهِ حينَ تُمسونَ وحينَ تُصبِحونَ. ولَهُ الْحمدُ في السَّماواتِ والأرضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ. يُخْرِجُ الحَيَّ مِنَ المَيِّتِ ويُخْرجُ الميتَ مِنَ الحَيِّ ويُحْيي الأرضَ بَعدَ مَوتِها وكَذَلِكَ تُخْرَجونَ﴾ [الروم: ١٧ - ١٩]، أدرَكَ مَا فَاتَهُ في يَوْمِه ذلك، ومَن قَالَهُنَّ حين يُمسي أدْرَكَ مَا فَاتَهُ في لَيلَتِه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٧٦) في الأدب، باب ما يقول إذا أصبح، إسناده ضعيف، وقال الحافظ في \" تخريج الأذكار \": حديث غريب، وضعفه البخاري، وقال الحافظ في \" تخريج الكشاف \": أخرج الحديث أبو داود العقيلي، وابن عدي من حديث ابن عباس، وإسناده ضعيف، وقال البخاري: لا يصح، وقال الحافظ في \" تخريج الأذكار \": ووجدت للحديث شاهدًا بسند معضل لا بأس برواته، ثم أخرجه عن زيد العمي عن محمد بن واسع: من قال: حين يصبح ثلاث مرات ﴿فسبحان الله حين تمسون وحين تصبحون﴾ لم يفته خير كان قبله من الليل، ولم يدركه يومه شر، ومن قالها حين يمسي مثله، وكان إبراهيم خليل الرحمن يقولها ثلاث مرات إذا أصبح، وثلاث مرات إذا أمسى، قال الحافظ: ولم أره مصرحًا برفعه، لكن مثله لا يقال بالرأي، ولبعض حديثه شاهد ضعيف مصرح فيه برفعه عن معاذ بن أنس الجهني عن رسول الله ﷺ قال: ألا أخبركم لم سمى الله تعالى خليله الذي وفى، لأنه كان يقول كلما أصبح ﴿فسبحان الله حين تمسون وحين تصبحون﴾ أخرجه أحمد، وفي سنده ابن لهيعة، وفي شيخه زبان بن فايد مقال، وكذا في ابن لهيعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٥٠٧٦) قال: حدثنا أحمد بن سعيد الهمداني (ح) وحدثنا الربيع بن سليمان، كلاهما عن ابن وهب، قال: أخبرني الليث، عن سعيد بن بشير النجاري، عن محمد بن عبد الرحمن البيلماني، عن أبيه، فذكره.","vol":"4","page":247},{"text":"٢٢٣١ - (خ م د) أبو هريرة - ﵁ -: قال: قال رسولُ الله -ﷺ-: «مَنْ قال حين يُصبحُ: سبحانَ الله العظيم وبحمدِهِ، مِائَةَ مَرَّةٍ، وإذا أَمسى كذلك، لم يُوَافِ أَحدٌ من الخلائق مِثَلَ ما وافى» .\nوفي روايةٍ: «لم يَأتِ أَحدٌ يَومَ القيامةِ بأفْضَلَ مما جاءَ به، إلا أحدٌ قال مثلَ ما قال، أو زاد عليه» . أخرجه البخاري، ومسلم، وأبو داود (١) .\n_________\n(١) رواه البخاري ١١ / ١٧٣ في الدعوات، باب فضل التسبيح، ومسلم رقم (٢٦٩١) في الذكر والدعاء، باب فضل التهليل والتسبيح، وأبو داود رقم (٥٠٩١) في الأدب، باب ما يقول إذا أصبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٦٩) قال: حدثني محمد بن عبد الملك الأموي. قال: حدثنا عبد العزيز بن المختار. وأبو داود (٥٠٩١) قال: حدثنا محمد بن المنهال. قال: حدثنا يزيد، يعني ابن زريع، قال: حدثنا روح بن القاسم. والترمذي (٣٤٦٩) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد العزيز بن المختار. والنسائي في عمل اليوم والليلة (٥٦٨) قال: أخبرنا زكريا ابن يحيى. قال: حدثنا ابن أبي الشوارب. قال: حدثنا عبد العزيز بن المختار. وفي تحفة الأشراف (٩/١٢٥٦٠) عن عثمان بن عبد الله، عن أمية بن بسطام، عن يزيد بن زريع، عن روح بن القاسم.\nكلاهما (عبد العزيز، وروح) عن سهيل بن أبي صالح، عن سمي، عن أبي صالح، فذكره.\n* أخرجه أحمد (٢/٣٧١) قال: حدثنا محمد. قال: حدثنا إسماعيل بن زكريا، عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة. فذكره. ليس فيه: سمي.\nقلت: راجع لفظ البخاري في الدعوات (١١/١٧٣) باب فضل التسبيح.","vol":"4","page":248},{"text":"٢٢٣٢ - (ت د) عبد الله بن خُبيب - ﵁ -: قال: «خرجنا في ليلةِ مَطَرٍ وظُلْمَةٍ شديدةٍ نَطلبُ رسولَ الله - ﷺ- ليصلِّيَ بِنَا، فأدركناهُ، فقال لي: قُلْ، قلتُ: ما أَقولُ يا رسول الله؟ قال: اقرَأ: ﴿قُل هو الله أَحدٌ﴾ والمعَوِّذَتَينِ، حين تُمسي وحينَ تُصبح ثلاث مرات تَكفيك من كل شيء» هذه رواية الترمذي.\nوفي رواية أبي داود: «قال: قُلْ، فلم أقُل شيئًا، ثم قال: قُل، فلم أقل شيئًا، ثم قال: قُلْ، فلم أقُلْ شيئًا، ثم قال: قُلْ، فقلتُ: يا رسولَ الله، فما أقول؟ ... وذكر الحديث» (١) .\n_________\n(١) رواه الترمذي رقم (٣٥٧٠) في الدعوات، باب رقم (١٢٧)، وأبو داود رقم (٥٠٨٢) في ⦗٢٤٩⦘ الأدب، باب ما يقول إذا أصبح، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه عبد بن حميد (٤٩٤) قال: أخبرنا ابن أبي فديك. وأبو داود (٥٠٨٢) قال: حدثنا محمد بن المصفى، قال: حدثنا ابن أبي فديك. وعبد الله بن أحمد (٥/٣١٢) قال: حدثني محمد بن أبي بكر المقدمي، قال: حدثنا الضحاك بن مخلد. والترمذي (٣٥٧٥) قال: حدثنا عبد بن حميد، قال: حدثنا محمد بن إسماعيل بن أبي فديك والنسائي (٨/٢٥٠) قال: أنبأنا عمرو بن علي، قال: حدثنا أبو عاصم. كلاهما (ابن أبي فديك، والضحاك بن مخلد أبو عاصم) عن ابن أبي ذئب، عن أسيد بن أبي أسيد -هو أبو سعيد البراد -.\n٢- وأخرجه النسائي (٨/٢٥٠) قال: أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني حفص بن ميسرة، عن زيد بن أسلم.\nكلاهما (أسيد، وزيد) عن معاذ بن عبد الله بن خبيب، فذكره.\n* في رواية أبي داود (ابن أبي ذئب، عن أبي أسيد البراد) .","vol":"4","page":248},{"text":"٢٢٣٣ - (د) أبو مالك الأشعري - ﵁ -: قال: «قالوا: يا رسولَ الله، حَدِّثنا بِكَلِمَةٍ نقولها إذا أصبَحنَا وأمسينا واضْطَجَعْنَا، قال: قولوا: اللَّهُمَّ فَاطِرَ السَّمواتِ والأرضِ، عالِمَ الغَيْبِ والشَّهَادَةِ، أنتَ رَبُّ كل شَيءٍ، والملائِكةُ يَشهَدونَ أنَّكَ لا إلهَ إلا أنتَ، فإِنَّا نَعُوذُ بكَ مِن شَرِّ أنفُسِنا، ومِنْ شَرِّ الشَّيطانِ الرَّجيمِ، وَشِرْكِهِ، وأنْ نَقْتَرِفَ سُوءًا، أو نَجُرَّهُ إلى مُسلم» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نقترف): الاقتراف: الاكتساب.\n(شر الشيطان وشركه): شرك الشيطان ما يدعو إليه ويوسوس به من الإشراك بالله تعالى، ومن رواه بفتح الشين والراء عنى: حبائله ومصائده.\n_________\n(١) رقم (٥٠٨٣) في الأدب، باب ما يقول إذا أصبح من حديث محمد بن إسماعيل بن عياش الحمصي عن أبيه، عن ضمضم عن شريح عن أبي مالك، ومحمد بن إسماعيل بن عياش، عابوا عليه أنه حدث عن أبيه بغير سماع، أقول: ولكن يشهد له حديث أبي راشد الحبراني الذي بعده رقم (٢٢٣٥) فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٥٠٨٣) قال: حدثنا محمد بن عوف. قال: حدثنا محمد بن إسماعيل. قال: حدثني أبي، قال ابن عوف: ورأيته في أصل إسماعيل، قال: حدثني ضمضم، عن شريح. فذكره.\nقلت: محمد بن إسماعيل هو الحمصي، حدث عن أبيه بغير سماع.","vol":"4","page":249},{"text":"٢٢٣٤ - (د) وقال أبو داود: وبهذا الإسناد: أنَّ رسولَ الله - ﷺ- قال: «إذا أصبَحَ أحَدُكُم فَليَقُل: أصبَحنا وأصبَحَ المُلْكُ للهِ رَبِّ العَالمينَ، اللهمَّ ⦗٢٥٠⦘ إِني أَسأَلُكَ خَيْرَ هذا اليومِ: فَتحَهُ، ونَصْرَهُ، ونُورَهُ، وبَركَتهُ، وهُداه، وأعوذُ بكَ من شَرِّ ما فِيهِ، وشَرِّ ما بَعدَهُ، ثم إذا أمسى فَلْيَقُل مِثْلَ ذلك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتحه): الفتح: النصر والظفر.\n_________\n(١) رقم (٥٠٨٣) في الأدب، باب ما يقول إذا أصبح، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: راجع التخريج السابق.","vol":"4","page":249},{"text":"٢٢٣٥ - (ت) أبو راشد الحبراني - ﵀ - (١): قال: أَتَيْتُ عبدَ الله بنَ عَمرو بن العاصِ، فقلتُ له: حَدِّثْنَا حَدِيثًا مِمَّا سَمِعْتَ من رسولِ الله -ﷺ-، فَأَلْقَى إليَّ صَحِيفَة، فقال: «هذا ما كَتَبَ لي رسولُ الله - ﷺ-، قال: فَنَظَرْتُ فِيهَا [فإذا فيها]: أَنَّ أبا بكرٍ الصِّديقَ قال: يا رسولَ الله، عَلِّمْني ما أقولُ إذا أصْبَحْتُ وإذا أمْسَيْتُ، قال: يا أبا بكرٍ قُلْ: اللَّهُمَّ فاطرَ السَّمواتِ والأرضِ، عالِمَ الغَيْبِ والشَّهادَةِ، لا إلهَ إلا أَنتَ، أعوذُ بكَ من شَرِّ نَفْسِي، وشَرِّ الشيطانِ وشِرْكِهِ، وَأنَْ أَقْتَرِفَ عَلَى نَفْسِي سُوءًا، أو أَجُرَّهُ إلى مُسْلِمٍ» . أخرجه الترمذي (٢) .\n_________\n(١) الحميري الحمصي، ويقال: الدمشقي، اسمه: أخضر، وقيل: النعمان، تابعي ثقة.\n(٢) رقم (٣٥٢٦) في الدعوات، باب رقم (١٠١)، وإسناده حسن، وقد حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناد حسن: أخرجه أحمد (٢/١٩٦) (٦٨٥١) قال: حدثنا خلف بن الوليد. والبخاري في الأدب المفرد (١٢٠٤) قال: حدثنا خطاب بن عثمان والترمذي (٣٥٢٩) قال: حدثنا الحسن بن عرفة.\nثلاثتهم (خلف بن الوليد، وخطاب، والحسن) عن إسماعيل بن عياش، عن محمد بن زياد الألهاني، عن أبي راشد الحبراني، فذكره.\nقلت: شيخ ابن عياش، شامي، وهذا الحديث أراه المحفوظ عن إسماعيل بن عياش، وقد أخطأ من ظنه شاهدا للحديث المتقدم برقم (٢٢٣٣) بل هذا الحديث معلول بالإسناد المذكور هنا، والله أعلم.","vol":"4","page":250},{"text":"٢٢٣٦ - (ت د) أم سلمة - ﵂ -: قالت: «عَلَّمَنِي رسولُ الله - ﷺ- أن أقولَ إذا أمْسَيْتُ: اللَّهُمَّ عِنْدَ اسْتِقْبَالِ لَيْلِكَ، وإِدْبارِ نَهَارِكَ، ⦗٢٥١⦘ وأصْواتِ دُعَاتِكَ، وحُضورِ صلواتِكَ: أَسأَلُكَ أنْ تَغْفِرَ لِي» .\nوفي روايةٍ قالت: «عَلَّمَني رسولُ الله - ﷺ- أن أقول عند أذان المغرب: اللَّهُمَّ هذا إِقْبَالُ لَيْلِكَ، وإدْبَارُ نَهَارِكَ، وَأصْواتُ دعاتِكَ: فَاغْفِرْ لي» . أخرج الرواية الأولى الترمذي، والثانية أبو داود (١) .\n_________\n(١) رواه الترمذي رقم (٣٥٨٣) في الدعوات، باب في دعاء أم سلمة، وأبو داود رقم (٥٣٠) في الصلاة، باب ما يقول عند أذان المغرب، وفي سنده أبو كثير مولى أم سلمة، وهو مجهول، وقال الترمذي: لا يعرف، وكذلك قال الذهبي في \" ميزان الاعتدال \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدا: أخرجه عبد بن حميد (١٥٤٣) قال: حدثنا ابن أبي شيبة. قال: حدثنا إسحاق بن منصور، عن هريم، عن عبد الرحمن بن إسحاق. وأبو داود (٥٣٠) قال: حدثنا مؤمل بن إهاب. قال: حدثنا عبد الله بن الوليد العدني. قال: حدثنا القاسم بن معن. قال: حدثنا المسعودي. والترمذي (٣٥٨٩) قال: حدثنا حسين بن علي بن الأسود البغدادي. قال: حدثنا محمد بن فضيل، عن عبد الرحمن بن إسحاق، عن حفصة بنت أبي كثير.\nثلاثتهم - عبد الرحمن بن إسحاق، والمسعودي، وحفصة بنت أبي كثير - عن أبي كثير مولى أم سلمة فذكرته.\nقال الترمذي: هذا حديث غريب إنما نعرفه من هذا الوجه، وحفصة بنت أبي كثير لا نعرفها ولا أباها.","vol":"4","page":250},{"text":"٢٢٣٧ - (د) أبو ذر الغفاري - ﵁ -: كان يقولُ: «مَن قالَ حِينَ يُصْبِحُ: اللَّهُمَّ مَا حَلَفْتُ من حَلْفٍ، أو نَذَرْتُ من نَذْرٍ، أو قلتُ من قولٍ، فَمَشيئَتُكَ بَيْنَ يَدَيْ ذلكَ كُلِّهِ، مَا شئِْتَ كانَ، وما لم تَشَأ لَمْ يَكُنْ، اللَّهمَّ اغفرْ لي، وتَجَاوَزْ لِي عنه، اللَّهُمَّ مَنْ صَلَّيْتَ عليهِ فَعَلَيْهِ صَلاتي، ومَنْ لَعَنْتَهُ فَعَلَيْهِ لَعْنَتِي - كان في استثناءٍ يومَه ذلك» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فمشيئتك): من روى «فمشيئتك» بالنصب، نصبها بإضمار فعل، كأنه قال: فإني أقدم مشيئتك في ذلك، وأنوي الاستثناء فيه طرحًا للحنث ⦗٢٥٢⦘ ومن رفعها فمعناه: الاعتذار بسابق الأقدار العائقة عن الوفاء بما ألزم نفسه منها، والأول أحسن.\n_________\n(١) رقم (٥٠٨٧) في الأدب، باب ما يقول إذا أصبح، من حديث المسعودي عن القاسم عن أبي ذر، وإسناده حسن، قال في \" عون المعبود شرح سنن أبي داود \": هكذا موقوفًا في النسخ، وليس هذا من رواية اللؤلؤي، ولذا لم يذكره المنذري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن، موقوف: أخرجه أبو داود (٥٠٨٧) قال: ثنا ابن معاذ، قال: حدثني أبي، ثنا المسعودي، ثنا القاسم، فذكره.\nقلت: أظن المسعودي حفظه، والله أعلم.","vol":"4","page":251},{"text":"٢٢٣٨ - () عبد الله بن عباس - ﵄ -: أنَّ رسولَ الله - ﷺ- قال: «مَنْ قالَ حِينَ يُصْبِحُ: اللَّهُمَّ ما أَصْبَحَ بي من نِعْمَةٍ، أَوْ بأحدٍ مِنْ خَلقِكَ، فَمِنْكَ وَحْدَكَ لا شريكَ لَكَ، فقد أدَّى شُكْرَ ذلك اليوم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وقد أخرجه أبو داود رقم (٥٠٧٣) في الأدب، باب ما يقول إذا أصبح، وفي سنده عبد الله بن عنبسة، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ورواه ابن حبان في صحيحه رقم (٢٣٦١) موارد، وقد حسنه الحافظ ابن حجر في \" تخريج الأذكار \"، وقال بعد تخريجه: عن يحيى بن صالح، عن سليمان بن بلال، عن ربيعة ابن أبي عبد الرحمن، عن عبد الله بن عنبسة عن ابن غنام، حديث حسن، أخرجه النسائي في \" الكبرى \" والفريابي في \" الذكر \"، وأخرجه أبو داود وسمى ابن غنام، قال: ورواه جماعة عن عبد الله بن وهب عن سليمان بن بلال بسنده، قال الحافظ: أخرجه كذلك النسائي والمعمري وابن حبان في صحيحه من طرق عن عبد الله بن وهب، ووافق ابن وهب سعيد بن أبي مريم عند الطبراني. أقول: وقد تقدم الحديث رقم (٢٢٢٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: لم أقف عليه من حديث ابن عباس وقد تقدم، من حديث عبد الله بن غنام.","vol":"4","page":252},{"text":"٢٢٣٩ - () عبد الرحمن بن أبزى - ﵀ -: عن أبيه: «أَن رسولَ الله - ﷺ- كان يقولُ إذا أصْبَحَ: أَصْبَحْنَا على فِطْرَةِ الإسلامِ، وكلمةِ الإخْلاصِ، وعلى دِينِ نَبِيّنَا محمدٍ -ﷺ-، وعلى مِلَّةِ أَبينا إبراهيمَ، حَنِيفًا مُسْلِمًا، وما كانَ من المُشْرِكِينَ» أخرجه ... (١) . ⦗٢٥٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فطرة الإسلام): الفطرة: ابتداء الخلقة، وهي إشارة إلى كلمة التوحيد حين أخذ الله العهد بها على ذرية آدم، فقال: ﴿ألَسْتُ بِرَبِّكُم قالُوا بَلَى﴾ [الأعراف: ١٧٢] وقيل: الفطرة هاهنا: السنة.\n(كلمة الإخلاص): قول: لا إله إلا الله.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، والحديث رواه أحمد في \" المسند \" ٣ / ٤٠٦ والدارمي ٢ / ٢٦٢ في \" الدعاء \"، باب ما يقول إذا أصبح، وابن السني صفحة (١٢)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه سعيد بن عبد الرحمن بن أبزى، عن أبيه:\n١- أخرجه أحمد (٣/٤٠٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٤٠٧) قال: حدثنا عبد الرحمن، عن شعبة. والنسائي في عمل اليوم والليلة (٢) قال: أخبرنا محمد بن بشار، قال حدثنا يحيى، عن سفيان. وفي (٣) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة. وفي (٥٤„) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا شبابة، قال: سمعت شعبة.\nكلاهما (شعبة، وسفيان) عن سلمة بن كهيل، عن ذر، عن سعيد بن عبد الرحمن بن أبزى، فذكره. * في رواية محمد بن جعفر، ويحيى بن سعيد: (ابن عبد الرحمن بن أبزى) لم يسمياه.\n* في رواية شبابة، قال: سمعت شعبة يقول: أتيت محمدا - يعني ابن أبي ليلى - فقلت: أقرئني عن سلمة حديثا مسندا عن النبي -ﷺ-، فحدث عن ابن أبي أوفى، قال: إذا أصبح: أصبحنا على الفطرة، فذكر الدعاء، قال شعبة: فأتيت سلمة فذكرت ذلك له فقال: لم أسمع من ابن أبي أوفى، عن النبي -ﷺ- في هذا شيئا.\nقلت: ولا من قول ابن أبي «أوفى»؟ قال: لا، قلت: ولا حدثت عنه؟ قال: لا، ولكني سمعت ذرا يحدث عن سعيد بن عبد الرحمن ابن أبزى، عن أبيه، عن النبي -ﷺ-، أنه كان إذا أصبح قال ذلك. فرجعت إلى محمد، وفي موضع آخر من كتابي - فدخلت على محمد - فقلت: أين ابن أبي أوفى من ذر، وفي موضع آخر: أين ذر من ابن أبي أوفى؟ قال: هكذا ظننت، قلت: هكذا تعامل بالظن؟.\n* أخرجه النسائي في عمل اليوم والليلة تحفة الأشراف (٩٦٨٤) عن أحمد بن عثمان بن حكيم، عن بكر بن عبد الرحمن، عن عيسى بن المختار، عن محمد بن عبد الرحمن بن أبي ليلى، عن سلمة، عن سعيد ابن عبد الرحمن ابن أبزى، فذكره. (ليس فيه ذر) .\n- ورواه عبد الله بن عبد الرحمن بن أبزى، عن أبيه، قال:\nأخرجه أحمد (٣/٤٠٧) قال: حدثنا وكيع. وفي (٣/٤٠٧) قال: حدثنا يحيى بن سعيد والدارمي (٢٦٩١) قال: أخبرنا محمد بن يوسف. والنسائي في عمل اليوم والليلة (١) قال: حدثنا عمرو بن علي، قال: حدثنا يحيى. وفي (٣٤٣) قال: أخبرنا أحمد بن سليمان أبو الحسن الرهاوي، قال: حدثنا أبو داود - وهو عمر بن سعيد الحفري - وفي (٣٤٤) قال: أخبرنا أحمد بن حرب، قال: حدثنا قاسم - وهو ابن يزيد الجرمي -.\nخمستهم (وكيع، ويحيى بن سعيد، ومحمد بن يوسف، وأبو داود الحفري، وقاسم) عن سفيان، قال: حدثنا سلمة بن كهيل، عن عبد الله بن عبد الرحمن بن أبزى، فذكره.","vol":"4","page":252},{"text":"<span data-type=\"title\" id=toc-462>الفصل الرابع: في أدعية النوم والانتباه</span>\n٢٢٤٠ - (خ م ت د) علي بن أبي طالب - ﵁ -: قال أَبو الْوَرْدِ بن ثُمَامَةَ: «قال عليٌّ لابنِ أَغْيَد (١): ألا أُحَدثُكَ عني وعن فاطمة بِنْتِ رسولِ الله - ﷺ- وكانت من أحَبِّ أهْلِهِ إليه، وكانت عندي -؟ قلت: بَلَى. قال: إنها جَرَّت بالرَّحى حتى أَثَّرَتْ في يدها، واستَقَتْ بِالقِربة حتى أَثَّرت في نَحرها، وكنَسَتِ البَيْتَ حتى اغْبرَّتْ ثِيابُها، فَأتَى النبيَّ - ﷺ- خَدَمٌ، فقلتُ: لو أتيتِ أباكِ فسألتيهِ خادمًا؟ فَأتتهُ فوَجَدَت عنده حُدَّاثًا، فرجعتْ، فأتاها من الغَدِ، فقال: ما [كان] حاجتُكِ؟ فسكتت، فقلتُ: أنّا أُحَدِّثُكَ يا رسولَ الله: جَرَّت بالرَّحى حتى أَثَّرَتْ في يَدِها، وحَمَلَت بالقِربة حتى أَثَّرتْ في نَحرها، فلمَّا أن جاءَ الخَدمُ، أمرتُها أن تأْتِيَكَ، فتَستَخْدِمَكَ خادمًا، ⦗٢٥٤⦘ يَقيها حَرَّ ما هي فيهِ، قال: اتَّقي الله يا فاطمةُ، وأَدِّي فريضةَ ربِّكِ، واعملي عَمَلَ أهلِكِ، وإذا أَخَذْتِ مَضجعكِ فَسَبِّحي ثلاثًا وثلاثين، واحمَدي ثلاثًا وثلاثين، وكَبِّري أربعًا وثلاثين، فتلك مائة، فهي خَيرٌ لَكِ من خادم، قلتُ: رَضِيتُ عن الله وعن رسوله» (٢) .\nزاد في روايةٍ: «ولَم يُخْدِمها» . هذه رواية أبي داود (٣) .\nوله في أخرى نحوه، وفيها: «وقَمَّت البيتَ حتى اغبَرَّت ثِيابُها، وأَوقدت القِدْرَ حتى دَكِنَت ثيابُها، وأصابها من ذلك ضُر، فَسمِعنَا أن رقيقًا أُتي بِهِم النبيُّ - ﷺ-، وفيها: فغدا علينا ونحن في لِفَاعِنا، فجلس عند رأسها، فأَدخلَتْ رأْسَها في اللفِّاعِ حياء من أبيها، قال: ما كانت حَاجَتُكِ أمسِ إلى آلِ محمدٍ؟ فسكتتْ، مرتين، فقلتُ: أنا والله أُحدثك ... وذكر نحوه» (٤) .\nوله في أخرى عن ابن أبي ليلى عن عليٍّ - ﵁ - قال: «شَكتْ فاطمةُ إلى النبيﷺ- ما تَلقى في يدِها من الرَّحى، فَأُتي بسَبْيٍ، فأتتْهُ تسألُه؟ فلم تره، فأخبرت بذلك عائشة، فلما جاء النبيُّ - ﷺ- أخبرتْه، فأتانا وقد أخذنا ⦗٢٥٥⦘ مضاجعنا، [فجاء] فقعد بيننا، حتى وَجدْتُ بَرْدَ قَدَمَيْهِ على صَدري، فقال: ألا أدُلُّكما على خيرٍ مِمَّا سألتما؟ إذا أخذتُما مضاجعَكما فسبِّحا ثلاثًا وثلاثين، واحْمَدَا ثلاثًا وثلاثين، وكبِّرا أربعًا وثلاثين، فهو خيرٌ لكما من خادم» .\nوفي أخرى له نحوه، وفيه: «قال عليٌّ: فما تركتهُنَّ منذ سمعتهنَّ من رسولِ الله - ﷺ- إلا ليلةَ صِفِّين، فإني ذَكَرْتُها من آخِر الليلِ، فقلتُها» .\nوأخرج البخاري، ومسلم رواية ابن أبي ليلى، وفيها: قال [سفيان]: «إحدَاهُنَّ: أَربعٌ وثلاثون» .\nوفي رواية ابن سيرين: «التَّسبيحُ أربعٌ وثلاثون، وقال عليٌّ: فما تركْتُهُ منذُ سَمعتُه من رسولِ الله -ﷺ-، قيل له: ولا لَيلَةِ صِفين؟ قال: ولا ليلةَ صِفين» .\nوفي أخرى لهما عن ابن أبي ليلى عن علي: «أن فاطمةَ أَتت النبيَّ - ﷺ- تَسألُهُ خادمًا؟ وأنه قال: ألا أُخْبِرُكِ بما هو خيرٌ لَكِ منه؟ تُسبِّحينَ الله ثلاثًا وثلاثين، وتَحمَدينَ الله ثلاثًا وثلاثين، وتُكَبِّرينَ الله أربعًا وثلاثين» .\nوفي رواية الترمذي عن علي، قال: «شَكَت إليَّ فاطمةُ مَجْلَ يَديْها من الطَّحْنِ، فقلتُ لها: لو أتيتِ أباكِ، فسألتيهِ خادمًا؟ فقال: ألا أدّلكما على ما هو خيرٌ لكما؟ إذا أخَذتُما مَضْجَعَكما، تَقُولانِ ثلاثًا وثلاثين، ⦗٢٥٦⦘ وثلاثًا وثلاثين، وأربعًا وثلاثين، من تَحْميدٍ وتَسبيحٍ، وتكبيرٍ» .\nقال الترمذي: وفي الحديث قصة، ولم يذكرها.\nوفي أخرى له قال: «جاءت فاطمةُ إلى النبيِّ -ﷺ- تَشْكو مَجلَ يَديْها، فأمرها بالتَّسبيح، والتَّكبير، والتَّحمِيدِ» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُدَّاثًا): القوم يتحدثون، وهو جمع لا واحد له من لفظه.\n(لم يخدمها): أي: لم يعطها خادمًا، والخادم: يقع على الغلام والجارية. ⦗٢٥٧⦘\n(قمت): القمامة: الكناسة، [يقال]: قمَّت المرأة البيت: إذا كنست ما فيه من الكناسة.\n(دَكِنَت): دَكِنَ الثوب: إذا اتسخ واغبر لونه.\n(رقيقًا): الرقيق: اسم للعبيد والإماء، فعيل بمعنى مفعول، أي: أنه في الرق: الملكة.\n(لِفَاعنا): اللفاع: ثوب يتغطى به، ويتلفف [فيه] .\n(مَجْلَ يديها): مَجَلَت اليدُ تَمجُل مَجْلًا: ومَجِلَت تَمجَل مَجَلًا: إذا خرج فيها شبه البَثْر من العمل بالفأس ونحوه من الآلات التي تؤثر في اليد.\n_________\n(١) في الأصل، و\" سنن أبي داود \": ابن أعبد، والتصحيح من كتب الرجال.\n(٢) انظر \" سنن أبي داود \" رقم (٢٩٨٩)، وفي سند هذه الرواية عند أبي داود علي بن أغيد، وهو مجهول، وفيه أيضًا أبو الورد بن ثمامة بن حزن القشيري والبصري، لم يوثقه غير ابن حبان، ولكن يشهد له الرواية التي بعد هذه عند أبي داود رقم (٢٩٨٩) .\n(٣) هذه الرواية مثل الأولى وسنده صحيح، وهي شاهد للتي قبلها.\n(٤) وفي سند هذه الرواية عند أبي داود أيضًا رقم (٥٠٦٣) علي بن أغيد، وأبو الورد بن ثمامة ابن حزن القشيري البصري وقد علمت حالهما.\n(٥) رواه البخاري ٧ / ٥٩ في فضائل أصحاب النبي ﷺ، باب مناقب علي بن أبي طالب، وفي الجهاد، باب الدليل على أن الخمس لنوائب رسول الله ﷺ والمساكين، وفي النفقات، باب عمل المرأة في بيت زوجها، وباب خادم المرأة، وفي الدعوات، باب التكبير والتسبيح عند المنام، ومسلم رقم (٢٧٢٧) في الذكر والدعاء، باب التسبيح أول النهار وعند النوم، والترمذي رقم (٣٤٠٥) في الدعوات، باب ما جاء في التسبيح والتكبير والتحميد عند المنام، وأبو داود رقم (٢٩٨٨) و(٢٩٨٩) في الخراج والإمارة، باب في بيان مواضع قسم الخمس وسهم ذي القربى، ورقم (٥٠٦٢) و(٥٠٦٣) في الأدب، باب في التسبيح عند النوم. قال الحافظ في \" الفتح \": وفي الحديث منقبة ظاهرة لعلي وفاطمة ﵉، وفيه بيان إظهار غاية التعطف والشفقة على البنت والصهر، ونهاية الاتحاد برفع الحشمة والحجاب، حيث لم يزعجهما عن مكانهما، فتركهما على حالة اضطجاعهما، وبالغ حتى أدخل رجله بينهما، ومكث بينهما حتى علمهما ما هو الأولى بحالهما من الذكر عوضًا عما طلباه من الخادم، فهو من باب تلقي المخاطب بغير ما يطلب إيذانًا بأن الأهم من المطلوب هو التزود للمعاد، والصبر على مشاق الدنيا، والتجافي عن دار الغرور، قال: وفيه أن من واظب على هذا الذكر عند النوم لم يصبه إعياء، لأن فاطمة شكت التعب من العمل، فأحالها ﷺ على ذلك، كذا أفاده ابن تيمية، وفيه نظر، ولا يتعين رفع التعب، بل يحتمل أن يكون من واظب عليه لا يتضرر بكثرة العمل ولا يشق عليه ولو حصل له التعب، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الترمذي (٣٤٠٨) قال: حدثنا أبو الخطاب زياد بن يحيى البصري. وفي (٣٤٠٩) قال: حدثنا محمد بن يحيى. وعبد الله بن أحمد (١/١٢٣) (٩٩٦) قال: حدثني أحمد بن محمد بن يحيى بن سعيد القطان. والنسائي في الكبرى الورقة (١٢٤أ) قال: أخبرنا زياد بن يحيى.\nثلاثتهم (زياد، ومحمد بن يحيى الذهلي، وأحمد بن محمد القطان) قالوا: حدثنا أزهر بن سعد السمان، عن ابن عون، عن محمد بن سيرين، عن عبيدة، فذكره.\n- ورواه ابن أبي ليلى. قال: حدثنا علي.\n١- أخرجه الحميدي (٤٣)، وأحمد (١/٨٠) (٦٠٤) والبخاري (٧/٨٤) قال: حدثنا الحميدي. ومسلم (٨/٨٤) قال: حدثني زهير بن حرب. والنسائي في عمل اليوم والليلة (٨١٤) قال: أخبرنا قتيبة بن سعيد. أربعتهم (الحميدي، وأحمد، وزهير، وقتيبة) عن سفيان بن عيينة، عن عبيد الله بن أبي يزيد.\nوأخرجه مسلم (٨/٨٤) قال: حدثنا محمد بن عبد الله بن نمير وعبيد بن يعيش، عن عبد الله بن نمير، قال: حدثنا عبد الملك، عن عطاء بن أبي رباح. كلاهما (عبيد الله بن أبي يزيد، وعطاء) عن مجاهد.\n٢- وأخرجه أحمد (١/٩٥) (٧٤٠) قال: حدثنا وكيع. وفي (١/١٣٦) (١١٤١) قال: حدثنا محمد ابن جعفر. وفي (١١٤٤) قال: حدثنا عفان. والبخاري (٤/١٠٢) قال: حدثنا بدل بن المحبر. وفي (٥/٢٤) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٧/٨٤) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٨/٨٧) قال: حدثنا سليمان بن حرب. ومسلم (٨/٨٤) قال: حدثنا محمد بن المثنى ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (ح) وحدثنا ابن المثنى، قال: حدثنا ابن أبي عدي.\nوأبو داود (٥٠٦٢) قال: حدثنا حفص بن عمر. (ح) وحدثنا مسدد، قال: حدثنا يحيى.\nتسعتهم - وكيع، ومحمد بن جعفر غندر، وعفان، وبدل، ويحيى القطان، وسليمان بن حرب، ومعاذ، وابن أبي عدي، وحفص - عن شعبة عن الحكم.\n٣- وأخرجه أحمد (١/١٤٤) (١٢٢٨)، وعبد بن حميد (٦٣)، والدارمي (٢٦٨٨)، والنسائي في عمل اليوم والليلة (٨١٥) قال: أخبرنا أحمد بن سليمان.\nأربعتهم (أحمد، وعبد، والدارمي، وأحمد بن سليمان) عن يزيد بن هارون، عن العوام بن حوشب، عن عمرو بن مرة.\nثلاثتهم (مجاهد، والحكم، وعمرو بن مرة) عن عبد الرحمن بن أبي ليلى، فذكره.\n- ورواه ابن أعبد قال: قال لي علي بن أبي طالب:\nأخرجه أبو داود (٢٩٨٨) قال: حدثنا يحيى بن خلف، قال: حدثنا عبد الأعلى. وعبد الله بن أحمد (١/١٥٣) (١٣١٢) قال: حدثني العباس بن الوليد النرسي، قال: حدثنا عبد الواحد بن زياد.\nكلاهما (عبد الأعلى، وعبد الواحد) عن سعيد بن إياس الجريرى، عن أبي الورد بن ثمامة، عن ابن أعبد، فذكره.\n* أخرجه أبو داود (٥٠٦٣) قال: حدثنا مؤمل بن هشام اليشكري، قال: حدثنا إسماعيل بن إبراهيم، عن الجريري، عن أبي الورد بن ثمامة، قال: قال علي لابن أعبد: ألا أحدثك عني وعن فاطمة ... فذكره. ولم يقل فيه أبو الورد: عن ابن أعبد.\n- ورواه أبو جعفر مولى علي بن أبي طالب أن عليّا قال في يوم:\nأخرجه عبد بن حميد (٧٩) قال: أخبرنا يزيد بن هارون، قال: أخبرنا سالم بن عبيد، عن أبي عبد الله، عن أبي جعفر، فذكره.\n- ورواه شبث بن ربعي، عن علي بن أبي طالب:\nأخرجه أبو داود (٥٠٦٤) قال: حدثنا عباس العنبري، قال: حدثنا عبد الملك بن عمرو، قال: حدثنا عبد العزيز بن محمد. والنسائي في عمل اليوم والليلة (٨١٦) قال: أخبرنا أحمد بن عمرو بن السرح، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن مالك وحيوة بن شريح.\nثلاثتهم (عبد العزيز، وعمرو، وحيوة) عن يزيد بن الهاد، عن محمد بن كعب القرظي، عن شبث ابن ربعي، فذكره.\n- ورواه هبيرة بن يريم، عن علي:\nأخرجه أحمد (١/١٤٦) (١٢٤٩) قال: حدثنا أسود بن عامر وحسين وأبو أحمد الزبيري، قالوا: حدثنا إسرائيل، عن أبي إسحاق، عن هبيرة بن يريم، فذكره.","vol":"4","page":253},{"text":"٢٢٤١ - (م) أبو هريرة - ﵁ -: «أنَّ فاطمةَ أتت النبيَّ - ﷺ- تَسأَلُه خادمًا؟ وشكتِ العملَ، فقال: ما أَلْفَيتِيِهِ عندنا؟ وقال: ألا أدُلكِ على ما هو خَيرٌ لَكِ من خادمٍ؟ تُسَبِّحينَ الله ثلاثًا وثلاثين، وتَحمَدين ثلاثًا وثلاثين، وتُكبِّرينَ أربعًا وثلاثين حين تأخذين مَضجَعَكِ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٧٢٨) في الذكر والدعاء، باب التسبيح أول النهار وعند النوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٨٤، ٨٥) قال: حدثني أمية بن بسطام العيشي. قال: حدثنا يزيد، يعني ابن زريع، قال: حدثنا روح، وهو ابن القاسم. (ح) وحدثنيه أحمد بن سعيد الدارمي. قال: حدثنا حبان. قال: حدثنا وهيب.\nكلاهما (روح، ووهيب) عن سهيل، عن أبيه، فذكره.","vol":"4","page":257},{"text":"٢٢٤٢ - (د) عبد الله بن عمر - ﵄ -: «أنَّ رسولَ الله -ﷺ- كان يقول: إذا أَخذ مَضجَعه: الحمد لله الذي كفاني وآواني، وأطعمني، وسقاني، والحمد لله الذي منَّ عليَّ فأفضَلَ، والذي أعطاني فأجزلَ، والحمد لله على كل ⦗٢٥٨⦘ حالٍ، اللهم ربَّ كلِّ شيء ومَليكَهُ، أعوذُ بالله من النار» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٥٨) في الأدب، باب ما يقال عند النوم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/١١٧) (٥٩٨٣) . وأبو داود (٥٠٥٨) قال: حدثنا علي بن مسلم. والنسائي في عمل اليوم والليلة (٧٩٨) قال: أخبرنا عمرو بن يزيد. وفي الكبرى تحفة الأشراف (٧١١٩) عن علي بن مسلم.\nثلاثتهم (أحمد بن حنبل، وعلي بن مسلم، وعمرو بن يزيد) عن عبد الصمد بن عبد الوراث، قال: حدثنا أبي، قال: حدثنا حسين، يعني المعلم، عن ابن بريدة، فذكره.","vol":"4","page":257},{"text":"٢٢٤٣ - (م) عبد الله بن عمر - ﵄ -: «أنه أمر رجلًا قال: إذا أَخَذْتَ مَضجَعَك، قُلْ: اللَّهمَّ أنت خلقت نفسي، وأنت تَتوفَّاها، لك مماتُها ومَحياها، إنْ أَحيَيتَها فاحفَظها، وإن أَمتَّها فاغْفِر لها، اللَّهمَّ إني أسألُك العفوَ والعافيةَ، فقيل له: سمعتَ هذا من عمر؟ قال: سمعتُه من خيرٍ من عمر، من رسولِ الله - ﷺ-» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٧١٢) في الذكر والدعاء، باب ما يقول عند النوم وأخذ المضجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٧٩) (٥٥٠٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٨/٧٨) قال: حدثنا عقبة بن مكرم العمي، وأبو بكر بن نافع، قالا: حدثنا غندر، قال: حدثنا شعبة. والنسائي في عمل اليوم والليلة (٧٩٦) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا غندر، عن شعبة. وفي (٧٩٧) قال: أخبرنا زياد بن يحيى، قال: حدثنا بشر بن المفضل.\nكلاهما (شعبة، وبشر) عن خالد، قال: سمعت عبد الله بن الحارث، فذكره.","vol":"4","page":258},{"text":"٢٢٤٤ - (م د ت) أنس بن مالك - ﵁ -: «أنَّ رسولَ الله -ﷺ- كان إذا أوى إلى فِرَاشِهِ قال: الحمد لله الذي أطعمنا وسقانا، وكفانا، وآوانا، فكم مِمَّنْ لا كافيَ له ولا مُؤوي» أخرجه مسلم، والترمذي، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وآوانا): أي: جمعنا وضمنا إليه، وأويت إلى المنزل: إذا رجعت إليه ودخلته (*) .\n_________\n(١) رواه مسلم رقم (٢٧١٥) في الذكر والدعاء، باب ما يقول عند النوم وأخذ المضجع، والترمذي رقم (٣٣٩٣) في الدعوات، باب ما جاء في الدعاء إذا أوى إلى فراشه، وأبو داود رقم (٥٠٥٣) في الأدب، باب ما يقال عند النوم. وفي الأصل في آخره: ولا مؤوي له، والتصحيح من مسلم والترمذي وأبو داود.\n\n(*) قال مُعِدُّ الكتاب للشاملة: (كذا)، وقال في كتابه النهاية ١ / ٨٣: \" (وآوانا) أي: ردّنا إلى مأوى لنا ولم يجعلنا منتشرين كالبهائم، والمأوَى المنزل \"\n\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٥٣)، وعبد بن حميد (١٣٣٥) قالا: حدثنا حسن بن موسى.\n٢- وأخرجه أحمد (٣/١٦٧) قال: حدثنا أبو كامل.\n٣- وأخرجه أحمد (٣/٢٥٣) والترمذي (٣٣٩٦) وفي الشمائل (٢٥٩) قال: حدثنا إسحاق بن منصور.\nكلاهما (أحمد، وإسحاق) قالا: حدثنا عفان بن مسلم.\n٤- وأخرجه عبد بن حميد (١٣٥١)، والبخاري في الأدب المفرد (١٢٠٦) قالا: حدثنا سليمان بن حرب. ٥- وأخرجه مسلم (٨/٧٩) قال: حدثنا أبو بكر بن أبي شيبة. وأبو داود (٥٠٥٣) قال: حدثنا عثمان بن أبي شيبة. قالا (أبو بكر، وعثمان): حدثنا يزيد بن هارون.\n٦- وأخرجه النسائي في عمل اليوم والليلة (٧٩٩) قال: أخبرنا أبو بكر بن نافع، قال: حدثنا بهز.\nستتهم (حسن، وأبو كامل، وعفان، وسليمان، ويزيد، وبهز) عن حماد بن سلمة، عن ثابت، فذكره.","vol":"4","page":258},{"text":"٢٢٤٥ - (ت) رجل من بني حنظلة - ﵀ -: قال: «صَحِبتُ شدَّادَ ⦗٢٥٩⦘ بن أوس، فقال: ألا أُعَلِّمُك ما كان رسولُ الله - ﷺ- يُعَلِّمُنَا أن نقول؟: اللهم إني أسألك الثَّبَاتَ في الأمر، وأَسأَلُكَ عَزِيمةَ الرُّشْد، وأسألك شُكْرَ نِعمَتك، وأَسألك لسانًا صادقًا، وقلبًا سليمًا، وأعوذ بكَ من شرِّ ما تعلَمُ، وأسألك من خير ما تعلم، وأستَغْفِرُكَ مما تعلم، إنك أنت علامُ الغُيوب. قال: وقال رسولُ الله - ﷺ-: ما مِن مسلم يأخذُ مَضْجَعه فيقرأ سورة من كتاب الله، إلا وكَّل اللهُ به ملَكًا، فلا يقْرَبهُ شيءٌ يؤذِيه حتى يَهُبَّ متى هَبَّ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٠٤) في الدعوات، باب سؤال الثبات في الأمر، وفي سنده جهالة الرجل من بني حنظلة، ولكن يشهد له حديث شداد بن أوس عند النسائي وقد تقدم رقم (٣١٨٤)، ورواه الحاكم وصححه، ووافقه الذهبي، وأخرجه ابن حبان في صحيحه رقم (٢٤١٦) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، للجهالة: أخرجه أحمد (٤/١٢٥) قال: حدثنا يزيد بن هارون. والترمذي (٣٤٠٧) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان.\nكلاهما (يزيد، وسفيان) عن أبي مسعود الجريري، عن أبي العلاء بن الشخير، عن رجل من بني حنظلة، فذكره.\n* أخرجه النسائي (٣/٥٤) وفي الكبرى (١١٣٦) قال: أخبرنا أبو داود، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن سلمة، عن سعيد الجريري، عن أبي العلاء، عن شداد بن أوس، فذكره، ليس فيه: عن رجل من بني حنظلة.\n* في رواية يزيد بن هارون: عن الحنظلي، وزاد في أول الحديث: «كان رسول الله -ﷺ-، يعلمنا كلمات، ندعو بهن في صلاتنا، أو قال: في دبر صلاتنا ...» ثم ذكر الحديث.\n*وفي رواية حماد بن سلمة: أن رسول الله -ﷺ-، كان يقول في صلاته: اللهم إني أسألك الثبات في الأمر ... الحديث.","vol":"4","page":258},{"text":"٢٢٤٦ - (خ م ط ت د) عائشة - ﵂ -: «أنَّ رسولَ الله -ﷺ- كان إذا أَخذَ مَضجَعه نفث في يَدَيه، وقرأ المُعَوِّذَاتِ، و﴿قُلْ هُوَ اللهُ أَحَدٌ﴾ ومسح بهما وجهَه وجسده، فلما اشْتكى كان يأمرني أنْ أفعل ذلك به» .\nوفي روايةٍ: أن رسولَ اللهِ - ﷺ- كان إذا أوى إلى فِرَاشِهِ كلَّ لَيْلَةٍ جَمَع كَفَّيهِ، ثم نفث فيهما، فقرأ: ﴿قُلْ هُوَ اللهُ أحَدٌ﴾ و﴿قُلْ أعوذُ بِرَبِّ الفَلقِ﴾ و﴿قُلْ أعوذُ بِرَبِّ النَّاسِ﴾ ثم يمسح بهما ما استطاعَ من جسده، يَبدَأُ بهما على رأْسه ووجهه وما أقبل من جسده، يَفْعَل ذلك ثلاث مراتٍ. أخرجه البخاري، ومسلم، والترمذي، وأبو داود. ⦗٢٦٠⦘\nوفي رواية الموطأ: «كان إذا اشتكى يقرأ على نفسه بالمُعوِّذَاتِ ويَنْفُثُ، فلما اشتد وجعهُ كنتُ أقرأُ عليه وأمسحُ عنه بيدِهِ، رجاء بركتها» (١) .\n_________\n(١) رواه البخاري ٩ / ٥٦ في فضائل القرآن، باب فضل المعوذات، وفي الطب، باب النفث في الرقية، وفي الدعوات، باب التعوذ والقراءة عند النوم، ومسلم رقم (٢١٩٢) في السلام، باب رقية المريض بالمعوذات والنفث، والموطأ ٢ / ٩٤٢ و٩٤٣ في العين، باب التعوذ والرقية في المرض، والترمذي رقم (٣٣٩٩) في الدعوات، باب ما جاء فيمن يقرأ من القرآن عند المنام، وأبو داود رقم (٣٩٠٢) في الطب، باب كيف الرقى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/١١٦) قال: حدثنا يحيى بن غيلان. قال: حدثنا المفضل. وفي (٦/١٥٤) قال: حدثنا أبو عبد الرحمن. قال: حدثنا سعيد، يعني ابن أبي أيوب. وعبد بن حميد (١٤٨٤) قال: حدثني عبد الله بن يزيد المقرىء. قال: حدثنا سعيد بن أبي أيوب. والبخاري (٦/٢٣٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا المفضل بن فضالة. وفي (٨/٨٧) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث. وأبو داود (٥٠٥٦) قال: حدثنا قتيبة بن سعيد ويزيد بن خالد بن موهب الهمداني. قالا: حدثنا المفضل، يعنيان ابن فضالة. وابن ماجة (٣٨٧٥) قال: حدثنا أبو بكر. قال: حدثنا يونس بن محمد وسعيد بن شرحبيل. قالا: أنبأنا الليث بن سعد. والترمذي (٣٤٠٢)، وفي الشمائل (٢٥٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا المفضل بن فضالة. والنسائي في عمل اليوم والليلة (٧٨٨) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا المفضل.\nثلاثتهم (المفضل بن فضالة، وسعيد بن أبي أيوب، والليث بن سعد) عن عقيل بن خالد الأيلي.\n٢- وأخرجه البخاري (٧/١٧٢) قال: حدثنا عبد العزيز بن عبد الله الأويسي. قال: حدثنا سليمان، عن يونس.\nكلاهما (عقيل، ويونس) عن ابن شهاب، عن عروة بن الزبير.، فذكره.","vol":"4","page":259},{"text":"٢٢٤٧ - (خ ت د) حذيفة بن اليمان - ﵄ -: «أن رسولَ الله - ﷺ- كان إذا أوى إلى فراشه، قال: باسْمِك اللَّهمَّ أحيا وأمُوتُ، وإذا أصبح - وفي رواية: وإذا استيقظَ - قال: الحمد لله الذي أحيانا بعد ما أماتنا وإليه النُّشور» . أخرجه البخاري، والترمذي، وأبو داود (١) .\n_________\n(١) رواه البخاري ١١ / ٩٦ في الدعوات، باب ما يقول إذا نام، وباب وضع اليد اليمنى تحت الخد الأيمن، وباب ما يقول إذا أصبح، وفي التوحيد، باب السؤال بأسماء الله تعالى، والترمذي رقم (٣٤١٣) في الدعوات، باب ما يدعو به عند النوم، وأبو داود رقم (٥٠٤٩) في الأدب، باب ما يقال عند النوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٨٥) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٥/٣٨٧) قال: حدثنا أبو النضر، قال: حدثنا شريك. وفي (٥/٣٩٧) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٥/٣٩٩) قال: حدثنا سليمان بن حبان قال: حدثا سفيان وفي (٥/٤٠٧) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والدارمي (٢٦٨٩) قال: أخبرنا محمد بن يوسف، عن سفيان. والبخاري (٨/٨٥) قال: حدثني موسى بن إسماعيل، قال: حدثنا أبو عوانة. وفيه (٨/٨٥) قال: حدثنا قبيصة، قال: حدثنا سفيان، وفي (٨/٨٨) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وفي (٩/١٤٦) قال: حدثنا مسلم، قال: حدثنا شعبة. وفي الأدب المفرد (١٢٠٥) قال: حدثنا قبيصة، وأبو نعيم، قالا: حدثنا سفيان. وأبو داود (٥٠٤٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن سفيان. وابن ماجة (٣٨٨٠) قال: حدثنا علي بن محمد، قال:حدثنا وكيع، قال: حدثنا سفيان. والترمذي (٣٤١٧) قال: حدثنا عمر بن إسماعيل بن مجالد بن سعيد، قال: حدثنا أبي. وفي الشمائل (٢٥٦) قال: حدثنا محمود ابن غيلان، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والنسائي في عمل اليوم الليلة (٧٤٧) قال: أخبرني عمرو بن منصور، قال: حدثنا أبو نعيم، عن سفيان. وفي (٨٥٦) قال: أخبرنا محمد بن عبد الله، قال: حدثنا يحيى، قال: حدثنا سفيان وفي (٨٥٧) قال: أخبرنا محمد بن المثنى، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان.\nخمستهم (سفيان، وشريك، وأبو عوانة، وشعبة، وإسماعيل بن مجالد) عن عبد الملك بن عمير.\n٢- وأخرجه النسائي في (عمل اليوم والليلة) (٧٤٨، ٨٥٨) قال: أخبرني زكريا بن يحيى، قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو خالد، عن سفيان عن عبد الملك بن عمير، عن الشعبي.\n٣- وأخرجه النسائي في عمل اليوم والليلة (٧٤٩، ٨٥٩) قال: أخبرنا محمد بن آدم، قال: حدثنا أبو خالد، عن الثوري، عن منصور.\nثلاثتهم (عبد الملك، والشعبي، ومنصور) عن ربعي بن حراش، فذكره.","vol":"4","page":260},{"text":"٢٢٤٨ - (خ) أبو ذر الغفاري - ﵁ -: مثل حديث حذيفة أخرجه البخاري (١) .\n_________\n(١) ١١ / ١١١ في الدعوات، باب ما يقول إذا أصبح، وفي التوحيد، باب السؤال بأسماء الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ولفظه عن خرشة بن الحر، عن أبي ذر قال: «كان النبي -ﷺ- إذا أخذ مضجعه من الليل. قال: اللهم باسمك أموت وأحيا. فإذا استيقظ قال: الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور» .\nأخرجه أحمد (٥/١٥٤) قال: حدثنا حجاج. قال: حدثنا شيبان. والبخاري (٨/٨٨) قال: حدثنا عبدان، عن أبي حمزة وفي (٩/١٤٦) قال: حدثنا سعد بن حفص. قال: حدثنا شيبان. والنسائي في عمل اليوم والليلة (٧٥٠) قال: أخبرني محمد بن إدريس. قال: حدثنا آدم. قال: حدثنا شيبان. وفي (٨٦٠) قال: أخبرنا ميمون بن العباس. قال: حدثني سعد بن حفص كوفي. قال: حدثنا شيبان.\nكلاهما (شيبان النحوي، وأبو حمزة السكري محمد ميمون) عن منصور، عن ربعي بن حراش، عن خرشة بن الحر، فذكره.","vol":"4","page":260},{"text":"٢٢٤٩ - (م) البراء بن عازب - ﵁ -: مثل حديث حذيفة. أخرجه مسلم (١) .\n_________\n(١) رقم (٢٧١١) في الذكر والدعاء، باب ما يقول عند النوم وأخذ المضجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ولفظه عن أبي بكر بن أبي موسى، عن البراء، أن النبي -ﷺ- كان إذا أخذ مضجعه، قال: اللهم باسمك أحيا وباسمك أموت، وإذا استيقظ قال: «الحمد لله الذي أحيانا بعد ما أماتنا، وإليه النشور» .\nأخرجه أحمد (٤/٢٩٤) قال: حدثنا حجاج. وفي (٤/٣٠٢) قال: حدثنا محمد بن جعفر. ومسلم (٨/٧٨) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي والنسائي في عمل اليوم والليلة (٧٥١) قال: أخبرنا محمد بن حاتم، قال: أخبرنا سويد (ابن نصر)، قال: حدثنا ابن المبارك. وفي (٧٧٢) قال: أخبرني إبراهيم بن يعقوب، قال: حدثني عبد الصمد بن عبد الوارث.\nخمستهم (حجاج، وابن جعفر، ومعاذ، وابن المبارك، وعبد الصمد) عن شعبة، عن عبد الله بن أبي السفر، عن أبي بكر بن أبي موسى، فذكره.","vol":"4","page":260},{"text":"٢٢٥٠ - (خ م ت د) البراء بن عازب - ﵁ -: قال: قال رسولُ الله - ﷺ-: «يا فلان، إذا أوْيتَ إلى فراشك، فقل: اللَّهمَّ أسْلَمْتُ نَفْسي إليك، ووجَّهْتُ وجهي إليك، وفوَّضْتُ أمْري إليك، وألجَأْتُ ظَهْري إليك، رَغْبة ورَهْبة إليك، لا مَلْجأ، ولا مَنْجَا منك إلا إليك، آمنتُ بكتابك الذي أنزلتَ، وبنبيِّك الذي أرسلتَ، فإنكَ إنْ مُتَّ في ليلتك مُتَّ على الفِطْرَةِ، وإنْ أصبحتَ أَصَبْتَ خيرًا» .\nوفي روايةٍ قال: قال [لي] رسول الله - ﷺ-: «إذا أَتيتَ مَضْجعكَ فتوضَّأ وُضُوءك للصلاة، ثم اضْطَجِعْ على شِقِّك الأيْمنِ وقل - وذكره نحوه - وفيه: واجْعَلْهُنَّ آخرَ ما تقول، فقلتُ: أَسْتَذْكِرُهُنَّ: وبرسولك الذي أَرسلْتَ، فقال: لا، وبنبيِّك الذي أرسلتَ» . هذه رواية البخاري، ومسلم.\nوللبخاري نحوه، [وفيه]: وقال في آخره: قال رسولُ الله - ﷺ-: «من قالَهُنَّ، ثم ماتَ، ماتَ على الفِطْرَةِ» .\nوأخرجه الترمذي بنحو من ذلك. وفيه تقديم وتأخير. وفيه: «فطَعَنَ بيدِه في صَدْرِي، ثم قال: ونَبِيِّك الذي أرسلتَ» .\nوأخرجه أبو داود، ولم يذكُر: «وإنْ أصبحتَ أَصَبْتَ خيرًا» (١) . ⦗٢٦٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فوضت): فوض فلان أمره إلى فلان: إذا رده إليه.\n(رغبة): الرغبة: طلب الشيء وإرادته.\n(ورهبة): الرهبة: الفزع. وقد عطف الرهبة على الرغبة، ثم أعمل لفظ الرغبة وحدها، ولو أعمل الكلمتين لقال: رغبة إليك ورهبة منك.\nولكن هذا سائغ في العربية: أن يجمع بين الكلمتين، ويحمل إحداهما على الأخرى، كقول الشاعر (٢) [إذا ما الغانيات برزن يومًا] ... وزجَّجن الحواجب والعيونا\nوالعيون لا تزجج، وإنما تكحل.\n(ونبيك الذي أرسلت): قال: في رد النبي - ﷺ- على البراء في هذا الحديث قوله: «ورسولك الذي أرسلت» حجة لمن ذهب إلى أنه لا يجوز رواية الحديث بالمعنى.\nقال الخطابي: والفرق بين «النبي» و«الرسول»: أن الرسول: هو ⦗٢٦٣⦘ المأمور بتبليغ ما أُنبىء وأخبر به والنبي: هو المخبِر، ولم يؤمر بالتبليغ، فكل رسول نبي، وليس كل نبي رسولًا. قال: ومعنى رده على البراء من «رسولك» إلى «نبيك»: أن الرسول من باب المضاف، فهو ينبىء عن المرسل والمرسل إليه، فلو قال: ورسولك» ثم قال: «الذي أرسلت» لصار البيان مكررًا معادًا، فقال: «ونبيك الذي أرسلت» إذا قد كان نبيًا قبل أن يكون رسولًا، ليجمع له الثناء بالاسمين معًا، ويكون تعديدًا للنعمة في الحالين، وتعظيمًا للمنة على الوجهين.\n_________\n(١) رواه البخاري ١١ / ٩٧ في الدعوات، باب ما يقول إذا نام، وباب إذا بات طاهرًا، وباب ⦗٢٦٢⦘ النوم على الشق الأيمن، وفي التوحيد، باب قول الله تعالى: ﴿أنزله بعلمه والملائكة يشهدون﴾، ومسلم رقم (٢٧١٠) في الذكر والدعاء، باب ما يقول عند النوم وأخذ المضجع، والترمذي رقم (٣٣٩١) في الدعوات، باب ما جاء في الدعاء إذا أوى إلى فراشه، وأبو داود رقم (٥٠٤٦) و(٥٠٤٧) و(٥٠٤٨) في الأدب، باب ما يقال عند النوم.\n(٢) وهو الراعي النميري. انظر الصفحة ١٥٦: شعر الراعي النميري وأخباره، طبع المجمع العلمي بدمشق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه سعد بن عبيدة، عن البراء بن عازب.\n١- أخرجه أحمد (٤/٢٩٠) قال: حدثنا وكيع. وأبو داود (٥٠٤٧) قال: حدثنا مسدد، قال: حدثنا يحيى. والنسائي في عمل اليوم والليلة (٧٨٣) قال: أخبرنا محمد بن رافع، قال: حدثنا يحيى بن آدم.\nثلاثتهم (وكيع، ويحيى بن سعيد، وابن آدم) عن فطر بن خليفة.\n٢- وأخرجه أحمد (٤/٢٩٢) قال: حدثنا يحيى بن آدم، قال: حدثنا فضيل بن عياض. وفي (٤/٢٩٣) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله بن المبارك. قال: أخبرنا سفيان. والبخاري (١/٧١) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا سفيان. وفي (٨/٨٤) قال: حدثنا مسدد، قال: حدثنا معتمر. ومسلم (٨/٧٧) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم. كلاهما عن جرير. وأبو داود (٥٠٤٦) قال: حدثنا مسدد، قال: حدثنا معتمر. والترمذي (٣٥٧٤) قال: حدثنا سفيان بن وكيع، قال: حدثنا جرير. والنسائي في عمل اليوم والليلة (٧٨٢) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا معتمر. وابن خزيمة (٢١٦) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير. أربعتهم (فضيل، وسفيان، ومعتمر، وجرير) عن منصور بن المعتمر.\n٣- وأخرجه أحمد (٤/٢٩٦) قال: حدثنا علي بن عاصم. ومسلم (٨/٧٧) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا عبد الله بن إدريس. والنسائي في عمل اليوم والليلة (٧٨٤) قال: حدثنا عمرو بن علي، قال: حدثنا محمد بن عبد الرحمن. وفي (٧٨٥) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا خلف بن خليفة.\nأربعتهم (علي، وابن إدريس، ومحمد، وخلف) عن حصين بن عبد الرحمن.\n٤- وأخرجه أحمد (٤/٣٠٠) قال: حدثنا عبد الرحمن، وابن جعفر. ومسلم (٨/٧٧) قال: حدثنا محمد بن المثنى، قال: حدثنا أبو داود. ومسلم (٨/٧٧) والنسائي في عمل اليوم والليلة (٧٨٠) قال مسلم: حدثنا، وقال النسائي: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن، وأبو داود.\nثلاثتهم (عبد الرحمن، وابن جعفر، وأبو داود) قالوا: حدثنا شعبة، عن عمرو بن مرة.\n٥- وأخرجه أبو داود (٥٠٤٨) قال: حدثنا محمد بن عبد الملك الغزال، قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان، عن الأعمش، ومنصور.\n٦- وأخرجه النسائي في عمل اليوم والليلة (٧٨١) قال: أخبرنا أبو بكر بن إسحاق، قال: حدثنا محمد بن سابق، قال: حدثني إبراهيم بن طهمان، عن منصور، عن الحكم بن عتيبة.\nستتهم -فطر، ومنصور، وحصين، وعمرو، والأعمش، والحكم -عن سعد بن عبيدة، فذكره.\n- ورواه أبو إسحاق، قال: سمعت البراء بن عازب:\n١- أخرجه الحميدي (٧٢٣)، والترمذي (٣٣٩٤) قال: حدثنا ابن أبي عمر، والنسائي في عمل اليوم والليلة (٧٧٨) قال: أخبرنا قتيبة بن سعيد. ثلاثتهم (الحميدي، وابن أبي عمر، وقتيبة) قالوا: حدثنا سفيان (ابن عيينة) .\n٢- وأخرجه أحمد (٤/٢٨٥) قال: حدثنا عفان. وفي (٤/٣٠٠) قال: حدثنا عبد الرحمن، وابن جعفر. والدارمي (٢٦٨٦) قال: أخبرنا أبو الوليد. والبخاري (٨/٨٥) قال: حدثنا سعيد بن الربيع، ومحمد بن عرعرة (ح) وحدثنا آدم. ومسلم (٨/٧٨) قال: حدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، والنسائي في عمل اليوم والليلة (٧٧٥) قال: أخبرنا محمد بن عبد الله، ابن بزيع، قال: حدثنا يزيد بن زريع.\nثمانيتهم -عفان، وعبد الرحمن، وابن جعفر، وأبو الوليد، وسعيد، وابن عرعرة، وآدم، ويزيد- قالوا: حدثنا شعبة.\n٣- وأخرجه أحمد (٤/٢٩٩) قال: حدثنا وكيع. وفي (٤/٣٠١) قال: حدثنا علي بن حفص. وابن ماجة (٣٨٧٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي في عمل اليوم والليلة (٧٧٦) قال: أخبرنا محمد بن إسماعيل، قال: حدثنا علي بن حفص. كلاهما (وكيع، وعلي بن حفص) عن سفيان الثوري.\n٤- وأخرجه البخاري (٩/١٧٤) قال: حدثنا مسدد. ومسلم (٨/٧٧) قال: حدثنا يحيى بن يحيى. قال مسدد: حدثنا. وقال يحيى: أخبرنا أبو الأحوص.\n٥- وأخرجه النسائي في عمل اليوم والليلة (٧٧٣) قال: أخبرنا محمد بن عبيد الله بن يزيد، قال: حدثني أبي. عن عثمان بن عمرو، عن سعيد، عن إبراهيم، عن ابن الهاد.\n٦- وأخرجه النسائي في عمل اليوم والليلة (٧٧٤) قال: أخبرنا الحسن بن أحمد بن حبيب، قال: حدثنا إبراهيم، وهو ابن الحجاج، قال: حدثنا حماد بن سلمة، عن عبد الله بن المختار، وحبيب بن الشهيد.\n٧- وأخرجه النسائي في عمل اليوم والليلة (٧٧٧) قال: أخبرني محمد بن رافع، وأحمد بن سليمان، قالا: حدثنا يحيى بن آدم، عن إسرائيل.\nثمانيتهم -ابن عيينة، وشعبة، والثوري، وأبو الأحوص، وابن الهاد، وابن المختار، وحبيب، وإسرائيل- عن أبي إسحاق، فذكره.\n- ورواه هلال بن يساف، عن البراء بن عازب، ساقه النسائي هكذا بعد رواية سفيان عن أبي إسحاق عن البراء (انظر تخريج (١) في الحديث السابق لم يذكره كاملا.\nأخرجه النسائي في عمل اليوم والليلة (٧٧٩) قال: أخبرنا زياد بن يحيى، قال: حدثنا المعتمر بن سليمان، قال: سمعت ليثا (هو ابن أبي سليم)، يذكر عن أبي إسحاق، عن هلال بن يساف، فذكره.\nقال معتمر: وحدثني به الحجاج وغيره، عن أبي إسحاق.\n- ورواه الحسن، عن البراء:\nأخرجه أحمد (٤/٣٠٠) (عقب رواية شعبة عن عمرو بن مرة، عن سعد بن عبيدة، عن البراء، والتي سبقت في التخريج رقم (٤) قال أحمد: قال ابن جعفر: قال شعبة: وأخبرني (يعني عمرو بن مرة) عن الحسن، عن البراء بن عازب بمثل ذلك. (ولم يذكر أحمد متن الحديث) .\n- ورواه المسيب بن رافع، عن البراء بن عازب:\nأخرجه البخاري (٨/٨٥)، وفي الأدب المفرد (١٢١٣) قال: حدثنا مسدد، قال: حدثنا عبد الواحد بن زياد. وفي الأدب (١٢١١) قال: حدثنا عبد الله بن سعيد أبو سعيد الأشج، قال: حدثنا عبد الله بن سعيد بن خازم.\nكلاهما (عبد الواحد، وعبد الله) عن العلاء بن المسيب، عن أبيه، فذكره.","vol":"4","page":261},{"text":"٢٢٥١ - (ت) حذيفة بن اليمان، والبراء بن عازب - ﵃ -: «أن النبيَّ - ﷺ- كان إذا أراد أن ينامَ وضع يدَه تحت رأسه، ثم قال: اللَّهمَّ قِني عذَابك يومَ تَجْمَعُ - أو تَبْعَثُ - عِبَادَك» .\nوفي حديث البَرَاء: «كان يَتَوسَّدُ يمينَه» . أخرجه الترمذي (١) . ⦗٢٦٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتوسد يمينه): التوسد: أن يتخذ النائم تحت رأسه وسادة، وهي المخدة، والمراد: أنه كان يجعل يده تحت رأسه.\n_________\n(١) رقم (٣٣٩٥) في الدعوات، باب رقم (١٨)، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح، ورواه أيضًا الترمذي رقم (٣٣٩٦) من حديث البراء بن عازب، وأبو داود من حديث حفصة ﵂ رقم (٥٠٤٥) في الدعوات، باب ما يقال عند النوم، ورواه ابن حبان في صحيحه رقم (٢٣٥٠) موارد، وابن ماجة رقم (٣٨٧٧) في الدعاء، باب ما يدعو به إذا أوى إلى فراشه، وحسنه الحافظ في \" تخريج الأذكار \" وقال: أخرجه النسائي في \" الكبرى \"، وابن حبان في صحيحه، وأبو يعلى، والطبراني في \" كتاب الدعاء \"، وأورده الحافظ في \" الفتح \" ١١ / ٩٨ في الدعوات، باب ما يقول إذا نام، من رواية النسائي في \" الكبرى \"، من حديث البراء، وحفصة ﵂، وصحح إسناده، أقول: فالحديث صحيح لا غبار عليه، وقد رواه مسلم في صحيحه بسبب آخر، رقم (٧٠٩) في صلاة المسافرين وقصرها، باب استحباب يمين الإمام ⦗٢٦٤⦘ من حديث البراء ﵁ قال: كنا إذا صلينا خلف رسول الله ﷺ أحببنا أن نكون عن يمينه، يقبل علينا بوجهه، قال: فسمعته يقول: \" رب قني عذابك يوم تبعث - أو تجمع - عبادك \"، وقد تقدم رقم (٢٢٠٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤٤٤) . وأحمد (٥/٣٨٢) . والترمذي (٣٣٩٨) قال: حدثنا ابن أبي عمر.\nثلاثتهم (الحميدي، وأحمد، وابن أبي عمر) قالوا: حدثنا سفيان. قال: حدثنا عبد الملك بن عمير، عن ربعي بن حراش، فذكره.\nقلت: إسناده حسن، إن كان عبد الملك بن عمير حفظه، والله أعلم. وحديث البراء لفظه.\nعن أبي عبيدة، ورجل آخر، عن البراء بن عازب، قال: «كان رسول الله -ﷺ- إذا أراد أن ينام توسد يمينه، ويقول: اللهم قني عذابك يوم تجمع عبادك» . قال أبو إسحاق: وقال الآخر: يوم تبعث عبادك.\n١- أخرجه أحمد (٤/٢٨١) والنسائي في عمل اليوم والليلة (٧٥٤) قال: أخبرنا محمد بن المثنى. كلاهما (أحمد، ومحمد) قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\n٢- وأخرجه النسائي في عمل اليوم والليلة (٧٥٧) قال: أخبرنا أحمد بن حفص بن عبد الله، قال: حدثني أبي، قال: حدثني إبراهيم (ابن طهمان) .\nكلاهما (شعبة، وإبراهيم) عن أبي إسحاق، عن أبي عبيدة، ورجل، فذكره.\nرواية إبراهيم: عن أبي إسحاق، عن أبي عبيدة، لم يذكر الرجل الآخر.\n- رواه أبو إسحاق، عن البراء، قال:\n«كان رسول الله -ﷺ- إذا أوى إلى فراشه وضع يده اليمنى تحت خده الأيمن، ثم قال: اللهم قني عذابك يوم تبعث عبادك» .\n١- أخرجه أحمد (٤/٢٨٩) قال: حدثنا أبو داود الحفري. وفي (٤/٢٩٨) قال: حدثنا عبد الرزاق. وفي (٤/٣٠٣) قال: حدثنا إسحاق بن يوسف. والبخاري في الأدب المفرد (١٢١٥) قال: حدثنا قبيصة بن عقبة. والنسائي في عمل اليوم والليلة (٧٥٣) قال: أخبرنا إبراهيم بن يوسف، قال: حدثني الأشجعي.\nخمستهم - أبو داود، وعبد الرزاق، وإسحاق، وقبيصة، والأشجعي - عن سفيان الثوري.\n٢- وأخرجه البخاري في الأدب المفرد (١٢١٥) قال: حدثنا مالك بن إسماعيل، قال: حدثنا إسرائيل.\n٣- وأخرجه النسائي في عمل اليوم والليلة (٧٥٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو نعيم، قال: حدثنا زهير.\nثلاثتهم - سفيان، وإسرائيل، وزهير - عن أبي إسحاق، فذكره.\n- ورواه عبد الله بن يزيد، عن البراء، ولفظه، قال:\n«كان رسول الله -ﷺ- إذا أخذ مضجعه، وضع يمينه تحت خده، وقال: اللهم قني عذابك يوم تبعث عبادك» . أخرجه أحمد (٤/٣٠٠) قال: حدثنا أسود بن عامر. وفي (٤/٣٠١) قال: حدثنا وكيع. والترمذي في الشمائل (٢٥٤) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي. والنسائي في عمل اليوم والليلة (٧٥٥) قال: أخبرني إبراهيم بن الحسن، عن حجاج.\nأربعتهم (أسود، ووكيع، وابن مهدي، وحجاج) عن إسرائيل، عن أبي إسحاق، عن عبد الله بن يزيد، فذكره.\n- ورواه أبو بردة، عن البراء بن عازب ولفظه، قال:\n«كان رسول الله -ﷺ- يتوسد يمينه عند المنام، ثم يقول: رب قني عذابك يوم تبعث عبادك» .\nأخرجه الترمذي (٣٣٩٩) قال: حدثنا أبو كريب. والنسائي في عمل اليوم والليلة (٧٥٨) قال: أخبرني أحمد بن سعيد.\nكلاهما (أبو كريب، وأحمد بن سعيد) عن إسحاق بن منصور، عن إبراهيم بن يوسف بن أبي إسحاق، عن أبيه، عن أبي إسحاق، عن أبي بردة، فذكره.\n- ورواه ربيع بن لوط بن البراء، عن عمه البراء بن عازب، ولفظه قال: «كان رسول الله -ﷺ- إذا أخذ مضجعه وضع كفه اليمنى تحت شقه الأيمن، وقال: رب قني عذابك يوم تبعث عبادك» .\nأخرجه النسائي في عمل اليوم والليلة (٧٦٠) قال: أخبرنا عبد الله بن الصباح بن عبد الله، قال: حدثنا المعتمر بن سليمان، قال: سمعت محمدا، وهو ابن عمرو، يحدث، قال: حدثني ربيع، هو ابن لوط، فذكره.\n- ورواه أبو بكر بن أبي موسى، عن البراء ولفظه: أن النبي -ﷺ- كان إذا أخذ مضجعه، قال: اللهم باسمك أحيا وباسمك أموت، وإذا استيقظ قال: الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور» .\nأخرجه أحمد (٤/٢٩٤) قال: حدثنا حجاج. وفي (٤/٣٠٢) قال: حدثنا محمد بن جعفر. ومسلم (٨/٧٨) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي في عمل اليوم والليلة (٧٥١) قال: أخبرنا محمد بن حاتم، قال: أخبرنا سويد (ابن نصر)، قال: حدثنا ابن المبارك. وفي (٧٧٢) قال: أخبرني إبراهيم بن يعقوب، قال: حدثني عبد الصمد بن عبد الوارث.\nخمستهم -حجاج، وابن جعفر، ومعاذ، وابن المبارك، وعبد الصمد - عن شعبة، عن عبد الله بن أبي السفر، عن أبي بكر بن أبي موسى، فذكره.","vol":"4","page":263},{"text":"٢٢٥٢ - (ت د) فروة بن نوفل - ﵁ -: أنه أَتى رسولَ الله -ﷺ-: فقال: يا رسول الله، عَلِّمني شيئًا، أقولُه إذا أَوَيتُ إلى فِراشي؟ فقال له: «اقرأ: ﴿قُل يَا أَيُّها الكافِرُونَ﴾ ثم نَمْ، فإنها بَراءة من الشرك»، قال شعبة: أحيانًا يقول: مرة، وأحيانًا لا يقولها.\nوفي روايةٍ عن فَروة عن أبيه، قال الترمذي: وهو أصح.\nأخرجه الترمذي. وأخرجه أَبو داود عن فروة عن أبيه (١) .\n_________\n(١) رواه الترمذي رقم (٣٤٠٠) و(٣٤٠١) في الدعوات، باب (٢٢) وأبو داود رقم (٥٠٥٥) في الأدب، باب ما يقال عند النوم، وهو عند الترمذي من حديث شعبة عن أبي إسحاق السبيعي عن رجل عن فروة بن نوفل مرسلًا، ومن حديث إسرائيل بن يونس بن أبي إسحاق السبيعي عن جده أبي إسحاق عن فروة بن نوفل عن أبيه، وقال الترمذي: وهذا أصح، يعني حديث إسرائيل عن أبي إسحاق عن فروة عن أبيه متصلًا أصح من حديث شعبة عن أبي إسحاق عن رجل عن فروة مرسلًا، وقال: وروى زهير هذا الحديث عن إسحاق عن فروة بن نوفل عن أبيه عن النبي ﷺ نحوه، وهذا أشبه وأصح من حديث شعبة. أقول: ورواه أيضًا ابن حبان في صحيحه رقم (٢٣٦٣) موارد، وقد أورده الحافظ ابن حجر في \" الفتح \"، فقال: وحديث فروة بن نوفل عن أبيه أخرجه أصحاب السنن الثلاثة، وابن حبان، والحاكم، وقال الحافظ ⦗٢٦٥⦘ في \" تخريج الأذكار \": حديث حسن أخرجه أبو داود والترمذي والنسائي، وأخرجه ابن حبان في صحيحه، وفي سنده اختلاف كثير على أبي إسحاق السبيعي، فلذا اقتصرت على تحسينه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في إسناده اختلاف: أخرجه أحمد (٥/٤٥٦) قال: حدثنا يحيى بن آدم. قال: حدثنا إسرائيل. وأخرجه أحمد أيضا. قال: حدثنا هاشم بن القاسم. قال: حدثنا زهير (ح) وحدثنا أبو أحمد. قال: حدثنا إسرائيل. والدارمي (٣٤٣٠) قال: حدثنا أبو نعيم. قال: حدثنا زهير وأبو داود (٥٠٥٥) قال: حدثنا النفيلي. قال: حدثنا زهير. والترمذي (٣٤٠٣) قال: حدثنا موسى بن حزام. قال: أخبرنا يحيى ابن آدم، عن إسرائيل. والنسائي في عمل اليوم والليلة (٨٠١) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا يحيى. قال: حدثنا زهير. وفي (٨٠٢) قال: أخبرنا يعقوب بن إبراهيم، عن شعيب، قال: حدثنا إسرائيل.\nكلاهما (إسرائيل، وزهير) عن أبي إسحاق، عن فروة بن نوفل الأشجعي، فذكره.\n* وأخرجه أحمد. قال: حدثنا أبو أحمد. (ح) وحدثنا عبد الرزاق. (ح) وحدثنا يحيى بن آدم. والنسائي في عمل اليوم والليلة (٨٠٤) قال: أخبرنا محمد بن حاتم. قال: أخبرنا سويد. قال: أخبرنا عبد الله.\nأربعتهم (أبو أحمد الزبيري، وعبد الرزاق، ويحيى بن آدم، وعبد الله بن المبارك) عن سفيان الثوري، عن أبي إسحاق، عن فروة الأشجعي، عن النبي -ﷺ-، نحوه. لم يقل فروة (عن أبيه) .\n* وأخرجه الترمذي (٣٤٠٣) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أخبرنا شعبة، عن أبي إسحاق، عن رجل، عن فروة بن نوفل، أنه أتى النبي -ﷺ-، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٨٠٣) قال: أخبرنا عبد الحميد بن محمد قال: حدثنا مخلد. قال: حدثنا سفيان، عن أبي إسحاق، عن أبي فروة الأشجعي، عن ظئر لرسول الله -ﷺ-، عن النبي -ﷺ-، فذكره.","vol":"4","page":264},{"text":"٢٢٥٣ - (ت د) عرباض بن سارية - ﵁ -: أَنَّ رسولَ الله -ﷺ- كان يقرأ المُسبِّحَاتِ قبل أَن ينامَ، إِذَا اضطجع، وقال: «إن فيهنَّ آية أَفضل من ألفِ آية» . أخرجه الترمذي، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المسبحات): هي السور التي في أولها ﴿سَبَّحَ لله﴾ أو ﴿يُسبِّح لله﴾ أو ﴿سَبِّح اسم ربك﴾ .\n_________\n(١) رواه الترمذي رقم (٣٤٠٣) في الدعوات، باب ما جاء فيمن يقرأ من القرآن عند المنام، وأبو داود رقم (٥٠٥٧) في الأدب، باب ما يقال عند النوم، وفي سنده بقية بن الوليد، وهو صدوق لكن كثر التدليس عن الضعفاء، وعبد الله بن أبي بلال لم يوثقه غير ابن حبان، وقد أورد الحديث الحافظ ابن حجر في \" الفتح \" وسكت عليه، وقال في \" تخريج الأذكار \": حديث حسن أخرجه أحمد وأبو داود والنسائي، قال: واختلف في وصله وإرساله، فوصله من ذكر، وأخرجه النسائي من وجه آخر عن خالد بن معدان فلم يذكر العرباض، ورواته أثبت من الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٢٨) قال: حدثنا يزيد بن عبد ربه. وأبو داود (٥٠٥٧) قال: حدثنا مؤمل بن الفضل الحراني. والترمذي (٢٩٢١، ٣٤٠٦) قال: حدثنا علي بن حجر. والنسائي في عمل اليوم والليلة (٧١٣)، و(فضائل القرآن) (٥١) قال: أخبرنا علي بن حجر. وفي عمل اليوم والليلة (٧١٤) قال: أخبرنا زكريا بن يحيى، قال: حدثنا إسحاق.\nأربعتهم (يزيد بن عبد ربه، ومؤمل بن الفضل، وعلي بن حجر، وإسحاق بن إبراهيم الحنظلي) عن بقية ابن الوليد، قال: حدثني بحير بن سعد، عن خالد بن معدان، عن عبد الله بن أبي بلال، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٧١٥) قال: أخبرنا أحمد بن عمرو بن السرح، قال: أخبرنا ابن وهب، قال: سمعت معاوية يحدث، عن بحير بن سعد، عن خالد بن معدان، قال: كان رسول الله -ﷺ- لا ينام ... فذكره، مرسلا.\n* في رواية يزيد بن عبد ربه، ومؤمل، وإسحاق: «عن ابن أبي بلال» لم ينسبوه.\nقلت: في إسناده بقية بن الوليد المدلس، والرواية الآخرى للنسائي تعل خبره، والله أعلم.","vol":"4","page":265},{"text":"٢٢٥٤ - (ت) عائشة - ﵂ -: «أنَّ رسولَ الله - ﷺ- كان لا ينام حتى يقرأ الزُّمَر، وبني إسرائيل» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٠٢) في الدعوات، باب رقم (٢٢)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٢٩٢٠)، (٣٤٠٥) قال: ثنا صالح بن عبد الله، حدثنا حماد ابن زيد عن أبي لبابة - مروان مولى عبد الرحمن بن زياد، عن عائشة، فذكره.","vol":"4","page":265},{"text":"٢٢٥٥ - (ت) رافع بن خديج - ﵁ -: أن النبيَّ - ﷺ- قال: ⦗٢٦٦⦘ «إِذَا اضْطَجع أحدُكم على جنبه الأيْمنِ، ثم قال: اللَّهمَّ أسْلَمتُ نَفْسي إليك، ووجَّهتُ وَجْهي إليك، وأَلْجَأت ظهري إليك، وفَوَّضت أمْري إليك، لا ملْجَأ، ولا منجا منك إلا إليكَ، أُومِنُ بكتابك وبرسولك، فإن مات من ليلته دخل الجنة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٩٢) في الدعوات، باب ما جاء في الدعاء إذا أوى إلى فراشه، وحسنه، وهو كما قال، ورواه البخاري ومسلم وأصحاب السنن وأحمد وأبو عوانة في صحيحه من حديث البراء بن عازب ﵁، وقد تقدم رقم (٢٢٥٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه الترمذي (٣٣٩٥) قال: حدثنا محمد بن بشار. والنسائي في عمل اليوم والليلة (٧٧١) قال: أخبرنا إبراهيم بن يعقوب، وأبو داود.\nثلاثتهم - ابن بشار، وإبراهيم، وأبو داود - قالوا: حدثنا عثمان بن عمر، قال: حدثنا علي بن المبارك، عن يحيى بن أبي كثير، عن يحيى بن إسحاق بن أخي رافع بن خديج، فذكره.","vol":"4","page":265},{"text":"٢٢٥٦ - (خ م د ت) أبو هريرة - ﵁ -: قال: قال رسولُ الله -ﷺ-: «إذا أوى أحدكم إِلى فِراشه فَلْيَنفُض فِرَاشه بِدَاخِلَةِ إِزَارِهِ، فَإِنه لا يَدْري ما خَلفَه عليه، ثم يقول: باسمك ربي وَضَعْتُ جنبي، وبك أرفعُهُ، إنْ أَمْسكْتَ نَفْسي فارْحَمْها، وإنْ أرْسَلتَها فَاحْفَظْها بما تَحْفظُ به عبادَك الصالحينَ» .\nوفي روايةٍ نحوه، وفيه: «فإذا أراد أن يَضْطجع فَلْيَضطْجعْ على شِقِّه الأيْمنِ، وَلْيَقل: سبحانك ربي، لك وَضعْتُ جنبي، وبك أرفعُه ... وذكر نحوه» . أخرجه البخاري، ومسلم.\nوأخرجه أبو داود، وزاد بعد قوله: «خَلَفَهُ عليه» ثم «لْيَضْطَجعْ على شِقِّه الأيمن» . ⦗٢٦٧⦘\nوفي رواية للترمذي: أن رسولَ الله - ﷺ- قال: «إذا قام أحدُكم عن فِرَاشه، ثم رجع [إليه] فَلْيَنْفُضُه بِصَنِفَةِ ثَوْبه، ثلاثَ مرات، وَليَقل: باسمك ربي وضعت جَنبِي، وباسمك أرفعُه ... الحديث - وزاد في آخره: فإذا اسْتَيقظ فَلْيَقل: الحمد لله الذي عافاني في جسدي وَرَدَّ عَلَيَّ رَوحي، وأذِنَ لي بذِكرِه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (داخلة): الإزار: طرفه. وصنفته: طرفه أيضًا من جانب هُدْبه. وقيل: من جانب حاشيته.\n(خَلَفَهُ عليه): خلف فلان فلانًا: إذا قام مقامه. والمراد: ما يكون قد دب على فراشه بعد مفارقته له.\n_________\n(١) رواه البخاري ١١ / ١٠٧ و١٠٨ في الدعوات، باب التعوذ والقراءة عند المنام، وفي التوحيد، باب السؤال بأسماء الله تعالى، ومسلم رقم (٢٧١٤) في الذكر والدعاء، باب ما يقول عند النوم وأخذ المضجع، والترمذي رقم (٣٣٩٨) في الدعوات، باب رقم (٢٠)، وأبو داود رقم (٥٠٥٠) في الدعوات، باب ما يقال عند النوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٢) قال: حدثنا يحيى بن سعيد الأموي. وفي (٢/٤٣٢) قال: حدثنا أحمد بن عبد الملك، وهو الحراني. قال: حدثنا زهير. والبخاري (٨/٨٧) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. وفي الأدب المفرد (١٢١٠) قال: حدثنا محمد بن سلام. قال: أخبرنا عبدة. وفي (١٢١٧) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا أنس بن عياض. ومسلم (٨/٧٩) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا أنس بن عياض. (ح) وحدثنا أبو كريب. قال: حدثنا عبدة. وأبو داود (٥٠٥٠) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. والنسائي في عمل اليوم والليلة (٧٩١) قال: أخبرنا محمد بن معدان. قال: حدثنا ابن أعين. قال: حدثنا زهير.\nأربعتهم - يحيى بن سعيد، وزهير بن معاوية، وعبدة بن سليمان، وأنس بن عياض- عن عبيد الله بن عمر ابن حفص بن عاصم. قال: حدثني سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.\n* أخرجه أحمد (٢/٢٤٦) قال: حدثنا سفيان. قال: حدثنا ابن عجلان. وقرىء على سفيان - وفي (٢/٢٨٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن عبيد الله بن عمر وفي (٢/٢٩٥) قال: حدثنا يزيد. قال: أخبرنا عبد الله بن عمر. وفي (٢/٤٣٢) قال: حدثنا يحيى، عن عبيد الله. والدارمي (٢٦٨٧) قال: أخبرنا أبو النعمان. قال: حدثنا حماد بن زيد، عن عبيد الله بن عمر. والبخاري (٩/١٤٥) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني مالك. وابن ماجة (٣٨٧٤) قال: حدثنا أبو بكر. قال: حدثنا عبد الله بن نمير، عن عبيد الله. والترمذي (٣٤٠١) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان، عن ابن عجلان. والنسائي في عمل اليوم والليلة (٧٩٢) قال: أخبرنا عمرو بن علي ومحمد بن المثنى. قالا: حدثنا يحيى، عن عبيد الله. وفي (٧٩٣) قال: أخبرنا زياد بن يحيى. قال: حدثنا المعتمر بن سليمان. قال سمعت عبيد الله.\nوفي (٨٦٦) قال: أخبرني زكريا بن يحيى. قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان، عن ابن عجلان. وفي (٨٩٠) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا يعقوب، عن ابن عجلان.\nأربعتهم - ابن عجلان، وعبيد الله بن عمر، وعبد الله بن عمر، ومالك - عن سعيد بن أبي سعيد المقبري، عن أبي هريرة فذكره. ليس فيه: (عن أبيه) .\n* وأخرجه النسائي في عمل اليوم والليلة (٧٩٤) قال: أخبرنا محمد بن حاتم. قال: أخبرنا سويد. قال: أخبرنا عبد الله، عن عبيد الله، عن سعيد، عن أبي هريرة. قوله.\n* في رواية ابن أبي عمر، عن سفيان، عند الترمذي، زاد: «فإذا استيقظ فليقل: الحمد لله الذي عافاني في جسدي ورد علي روحي، وأذن لي بذكره» . وروايته عند النسائي مختصرة على هذه الزيادة.","vol":"4","page":266},{"text":"٢٢٥٧ - (م ت د) سهيل بن صالح - ﵀ -: قال: كان أَبو صالح (١) يأمرنا إذا أراد أحدُنا أَنْ ينامَ: أنْ يضْطَجع على شِقِّهِ الأيمنَ ثم ⦗٢٦٨⦘ يقول: «اللَّهمَّ ربَّ السماواتِ وربَّ الأرضِ، وربَّ العرْشِ العظيم، وربَّ كُلِّ شيء، فالِقَ الحَبِّ والنَّوَى، مُنْزِلَ التَّوراةِ، والإِنْجِيل، والقرآن، أَعُوذ بك من شرِّ كُلِّ دَابَّةٍ أنتَ آخِذٌ بِناصيتها، اللهم أَنت الأولُ فليس قبلك شيء، وأنت الآخِرُ فليس بَعدَك شيء، وأنت الظَّاهِرُ فليس فوْقَك شيء، وأنت الباطِنُ فليس دُونَك شيء»، «اقْضِ عنا الديْنَ وأغْنِنا من الفقرِ» .\nقال سهيلُ: وكان أبو صالح يروي ذلك عن أبي هريرة عن رسولِ الله -ﷺ-.\nوفي رواية قال: «أتت فاطمةُ النبيَّ - ﷺ- تسألُه خادمًا، فقال لها: قولي: اللهمَّ ربَّ السموات السبعِ ... وذكر الحديث» . أخرجه مسلم، والترمذي، وأبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فالق الحب والنوى): فالق الحب: هو الله الذي يشق الحبة من الطعام في الأرض للنبات، والنوى: عجم التمر ونحوه.\n_________\n(١) هو ذكوان السمان أبو صالح الزيات، كان يجلب الزيت إلى الكوفة، ثقة ثبت.\n(٢) رواه مسلم رقم (٢٧١٣) في الذكر والدعاء، باب ما يقول عند النوم وأخذ المضجع، والترمذي رقم (٣٣٩٧) في الدعوات، باب من الأدعية عند النوم، وأبو داود رقم (٥٠٥١) في الأدب، باب ما يقال عند النوم، وفي الحديث ثلاث سنن عند النوم: إحداها: النوم على طهارة، والثانية: النوم على الشق الأيمن، والثالثة: ذكر الله تعالى ليكون خاتمة عمله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٣٨١) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٢/٤٠٤) قال: حدثنا خلف بن الوليد. قال: حدثنا ابن عياش. وفي (٢/٥٣٦) قال: حدثنا حسن بن موسى. قال: حدثنا حماد بن سلمة والبخاري في الأدب المفرد (١٢١٢) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب. ومسلم (٨/٧٨، ٧٩) قال: حدثني زهير بن حرب. قال: حدثنا جرير. (ح) وحدثني عبد الحميد بن بيان الواسطي. قال: حدثنا خالد، يعني الطحان. وأبو داود (٥٠٥١) قال: حدثنا موسى بان إسماعيل. قال: حدثنا وهيب (ح) وحدثنا وهب بن بقية، عن خالد، وابن ماجة (٣٨٧٣) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب.\nقال: حدثنا عبد العزيز بن المختار. والترمذي (٣٤٠٠) قال: حدثنا عبد الله بن عبد الرحمن. قال: أخبرنا عمرو بن عون. قال: أخبرنا خالد بن عبد الله. والنسائي في الكبرى (الورقة /١٠١-أ) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا أبو هشام. قال: حدثنا وهيب. وفي (الورقة/١٠١-ب) قال: أخبرنا محمد بن قدامة، عن جرير. وفي عمل اليوم والليلة (٧٩٠) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا جرير. ستتهم (وهيب، وأبو بكر بن عياش، وحماد، وجرير، وخالد بن عبد الله الطحان، وعبد العزيز بن المختار) عن سهيل بن أبي صالح.\n٢- وأخرجه مسلم (٨/٧٩) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة (ح) وحدثنا أبو بكر بن أبي شيبة. وأبو كريب. قالا: حدثنا ابن أبي عبيدة. قال: حدثنا أبي. وابن ماجة (٣٨٣١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن أبي عبيدة. قال: حدثنا أبي. والترمذي (٣٤٨١) قال: حدثنا أبو كريب: قال: حدثنا أبو أسامة. والنسائي في الكبرى (الورقة ١٠١) قال: أخبرني هلال بن العلاء. قال: حدثنا حسين. قال: حدثنا زهير.\nثلاثتهم - أبو أسامة، وأبو عبيدة بن معن، وزهير بن معاوية -عن الأعمش.\nكلاهما - سهيل بن أبي صالح والأعمش - عن أبي صالح، فذكره.\n* وفي رواية الأعمش: «جاءت فاطمة إلى النبي -ﷺ- تسأله خادما فقال لها: قولي ...» الحديث.","vol":"4","page":267},{"text":"٢٢٥٨ - (د) عائشة - ﵂ -: «أنَّ رسولَ الله - ﷺ- كان إذا استَيْقظَ من الليل، قال: لا إلهَ إلا أنتَ، سبحانك اللَّهمَّ وبِحَمدِك، أستَغفِرك لِذَنبي، وأَسألك رحمتك، اللَّهمَّ زِدني علمًا، ولا تُزغ قلبي بعد إذ هَدَيْتَني، وَهب لي من لَدنكَ رحمة، إِنَّك أنت الوَّهاب» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٦١) في الأدب، باب ما يقال عند النوم، وفي سنده عبد الله بن الوليد بن قيس التجيبي البصري، وهو لين الحديث كما قال الحافظ في \" التقريب \"، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٥٠٦١) قال: حدثنا حامد بن يحيى. قال: حدثنا أبو عبد الرحمن. والنسائي في اليوم والليلة (٨٦٥) قال: أخبرنا عمرو بن سواد. قال: أخبرنا ابن وهب (ح) وأخبرني عبيد الله بن فضالة. قال: أخبرنا عبد الله.\nكلاهما (أبو عبد الرحمن المقرىء - عبد الله بن يزيد، وابن وهب) عن سعيد بن أبي أيوب، قال: حدثني عبد الله بن الوليد عن سعيد بن المسيب، فذكره.\nقلت: عبد الله بن الوليد، يضعف في الحديث.","vol":"4","page":269},{"text":"٢٢٥٩ - (ت) أبو سعيد الخدري - ﵁ -: أن النبيَّ - ﷺ- قال: «من قال حين يأْوي إلى فِرَاشِهِ: أستغفرُ اللهَ الذي لا إِلهَ إلا هو الحيُّ القيومُ وأتوب إليه، ثلاث مرات، غُفرتْ له ذنوبهُ، وإنْ كانت عدد ورق الشجر، وإن كانت عدد رَملِ عالجٍ، وإن كانت عدد أيام الدنيا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٩٤) في الدعوات، باب الدعاء عند النوم، وفي سنده عطية بن سعد العوفي، وهو صدوق، لكنه يخطئ كثيرًا، كما قال الحافظ في \" التقريب \"، وفيه أيضًا عبيد الله بن الوليد الوصافي، وهو ضعيف، ومع ذلك فقد حسنه الترمذي فقال: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه من حديث عبيد الله بن الوليد الوصافي، وقال الحافظ ابن حجر في \" تخريج الأذكار \": هذا حديث غريب، والوصافي وشيخه - يعني عطية بن سعد العوفي - ضعيفان، لكن رواه غيره عن عطية عن أبي سعيد بنحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٣/١٠) والترمذي (٣٣٩٧) قال: حدثنا صالح بن عبد الله.\nكلاهما (أحمد، وصالح) قالا: حدثنا أبو معاوية، قال: حدثنا عبيد الله بن الوليد الوصافي، عن عطية العوفي، فذكره.\nقلت: عبيد الله بن الوليد ضعيف، وشيخه العوفي، يضعف بشدة.","vol":"4","page":269},{"text":"٢٢٦٠ - (خ ت د) عبادة بن الصامت: أن رسولَ الله - ﷺ- قال: ⦗٢٧٠⦘ «مَن تَعَارَّ من الليل، فقال: لا إلهَ إلا الله وحده لا شريك له، له الملكُ وله الحمدُ، وهو على كلِّ شيءٍ قديرٌ، والحمد لله، وسبحان الله، والله أكبر، ولا حول ولا قوة إلا بالله، ثم قال: اللَّهمَّ اغفر لي - أو قال: ثم دعا - استُجِيبَ له، فإن عزم فتوضأ وصلَّى، قُبلَتْ صلاتُه» . أخرجه البخاري، والترمذي، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تعار) الرجل من نومه: إذا انتبه وله صوت.\n_________\n(١) رواه البخاري ٣ / ٣٣ في التهجد، باب فضل من تعار من الليل فصلى، والترمذي رقم (٣٤١١) في الدعوات، باب ما جاء في الدعاء إذا انتبه من الليل، وأبو داود رقم (٥٠٦٠) في الأدب، باب ما يقول إذا تعار من الليل. قال الحافظ في \" الفتح \": فائدة: قال أبو عبد الله الفربري الراوي عن البخاري: أجريت هذا الذكر على لساني عند انتباهي ثم نمت فأتاني آت فقرأ ﴿وهدوا إلى الطيب من القول ...﴾ الآية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣١٣) والدارمي (٢٦٩٠) قال: أخبرنا محمد بن يزيد الحزامي. والبخاري (٢/٦٨) قال: حدثنا صدقة بن الفضل. وأبو داود، (٥٠٦٠) وابن ماجة (٣٨٧٨) قالا: حدثنا عبد الرحمن بن إبراهيم الدمشقي. والترمذي (٣٤١٤) قال: حدثنا محمد بن عبد العزيز بن أبي رزمة. والنسائي في عمل اليوم الليلة (٨٦١) قال: أخبرنا محمد بن المصفى بن بهلول.\nستتهم (أحمد، والحزامي، وصدقة، وعبد الرحمن، وابن أبي رزمة، وابن المصفى) عن الوليد بن مسلم، قال: حدثنا الأوزاعي، قال: حدثني عمير بن هانىء العنسي، قال: حدثني جنادة بن أبي أمية، فذكره.","vol":"4","page":269},{"text":"٢٢٦١ - (د) أبو الأزهر الأنماري - ﵁ -: أنَّ رسولَ الله - ﷺ- كان يقول إذا أخذ مَضْجَعَهُ من الليل: «بسم الله، وَضَعْتُ جَنْبي لله، اللهم اغْفِر لي ذَنبي، وأخسِىءُ شَيطاني، وفُكَّ رِهَاني، واجعَلني في النَّديِّ الأعلى» . أخرجه أبو داود (١) . ⦗٢٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أخسىء): خسأت الكلب: إذا طردته.\n(فك رهاني): الفك: التخليص. والرهان: جمع رهن. وأراد به: تخليصه مما نفسه مرتهنة به من حقوق الله تعالى.\n(النَّدي الأعلى): الندي: النادي، المجلس يجتمع فيه القوم، فإذا تفرقوا عنه فليس بناد ولا ندي. والمراد بالندي الأعلى: مجتمع الملائكة المقربين. ولهذا وصفه بالعلو.\n_________\n(١) رقم (٥٠٥٤) في الأدب، باب ما يقال عند النوم، وإسناده حسن، وقد حسنه أيضًا النووي في \" الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٥٠٥٤) قال: حدثنا جعفر بن مسافر التنيسي، قال: حدثنا يحيى بن حسان، قال: حدثنا يحيى بن حمزة، عن ثور، عن خالد بن معدان، فذكره.\n* قال أبو داود: رواه أبو همام الأهوازي، عن ثور، قال: (أبو زهير الأنماري) .\nقلت: قال الحافظ في الإصابة (١١/١١): أخرج أبو داود حديثه في السنن بسند جيد، شامي. ونقل عن أبي زرعة قوله: لا يسمى وهو صحابي، روى ثلاثة أحاديث،\nقلت: أي الحافظ: له حديث في التأمين.","vol":"4","page":270},{"text":"٢٢٦٢ - (د) حفصة - ﵂ -: «أنَّ رسولَ الله - ﷺ- كان إِذا أراد أنْ يَرقُدَ وضعَ يَدَه اليمنى تحت خَدِّه، ثم يقول: اللَّهمَّ قِني عذابكَ يومَ تبعثُ عبادك، ثلاث مرَّات» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٤٥) في الأدب، باب ما يقال عند النوم، وهو حديث صحيح، وقد تقدم أكثر من مرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٨٧) قال: حدثنا أبو كامل. وفي (٦/٢٨٧) قال: حدثنا يزيد بن هارون. وفي (٦/٢٨٧) قال: حدثنا روح. وفي (٦/٢٨٧) قال: حدثنا عفان. وعبد بن حميد (١٥٤٤) قال: حدثنا محمد بن الفضل. وأبو داود (٢٤٥١) قال: حدثنا موسى بن إسماعيل. والنسائي (٤/٢٠٣) قال: أخبرني زكريا بن يحيى. قال: حدثنا إسحاق. قال: أنبأنا النضر. وفي عمل اليوم والليلة (٧٦١) قال: أخبرنا عبد الرحمن بن محمد. قال: حدثنا يزيد بن هارون.\nسبعتهم (أبو كامل، ويزيد، وروح بن عبادة، وعفان، ومحمد بن الفضل، وموسى بن إسماعيل، والنضر بن شميل) عن حماد بن سلمة، عن عاصم بن أبي النجود، عن سواء الخزاعي، فذكره.\n* رواية أبي كامل، وروح، ومحمد بن الفضل، وموسى بن إسماعيل، والنضر، مختصرة على: «قصة الصيام» .\n* ورواية يزيد مختصرة على أوله إلى أن قال ... ثلاث مرات.\n* وأخرجه أحمد (٦/٢٨٨) قال: حدثنا عبد الصمد. وأبو داود (٥٠٤٥) قال: حدثنا موسى بن إسماعيل. والنسائي في عمل اليوم والليلة (٧٦٢) قال: أخبرنا محمد بن المثنى. قال: حدثنا عبد الصمد بن عبد الوارث.\nكلاهما - عبد الصمد، وموسى بن إسماعيل - عن أبان بن يزيد العطار، قال: حدثنا عاصم، عن معبد ابن خالد، عن سواء الخزاعي، فذكره. زاد فيه: معبد بن خالد.\n* رواية أبان مختصرة على أوله إلى أن قال ... ثلاث مرات. إلا أن أحمد زاد في روايته «وكانت يده اليمنى لطعامه وشرابه، وكانت يده اليسرى لسائر حاجته.» .\n* وأخرجه النسائي في عمل اليوم والليلة (٧٦٣) قال: أخبرني علي بن حرب، عن القاسم بن يزيد. قال: حدثنا سفيان، عن عاصم، عن المسيب، عن سواء الخزاعي، عن حفصة قالت: كان رسول الله -ﷺ- إذا أخذ مضجعه وضع كفه اليمنى تحت خده الأيمن.\n* وأخرجه أحمد (٦/٢٨٧) . وعبد بن حميد (١٥٤٥) قال: حدثني ابن أبي شيبة. والنسائي (٤/٢٠٣) وعمل اليوم والليلة (٧٦٤) قال: أخبرنا القاسم بن زكريا بن دينار.\nثلاثتهم (أحمد بن حنبل، وابن أبي شيبة، والقاسم) عن حسين بن علي، عن زائدة، عن عاصم، عن المسيب، عن حفصة، فذكرته. ليس فيه: «سواء الخزاعي» .\n* في رواية عبد بن حميد: وقال غير حسين: عن زائدة، عن سواء.\n* رواية النسائي مختصرة.","vol":"4","page":271},{"text":"٢٢٦٣ - (د) علي بن أبي طالب - ﵁ -: أن رسولَ الله - ﷺ- كان يقول عند مضْجَعِهِ: «اللَّهمَّ إِني أَعُوذ بِوَجهكَ الكريم، وبِكلماتِكَ التَّامَّات من شَرِّ كل دابَّة أنت آخِذٌ بناصِيَتها، اللَّهمَّ أنت تَكْشِفُ المَغْرَمَ والمأْثم، اللَّهم لا يُهْزَمُ جُندُكَ، ولا يُخْلَفُ وعدُك، ولا يَنفعُ ذَا الجَدِّ منك الجَدُّ، سبحانك اللَّهمَّ وبِحَمدِكَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٥٢) في الأدب، باب ما يقال عند النوم، من حديث أبي إسحاق السبيعي عن الحارث ⦗٢٧٢⦘ الأعور وأبي ميسرة عن علي ﵁، ورواه أيضًا النسائي في \" الكبرى \"، وهو حديث حسن، وصحح إسناده النووي في \" الأذكار \"، وتعقبه الحافظ في \" تخريج الأذكار \" كما في \" الفتوحات الربانية \" لابن علان فقال: هذا حديث حسن، أخرجه أبو داود والنسائي في \" الكبرى \": وفي سنده علتان تحطه من مرتبة الصحيح، إحداهما: أن الحارث بن عبد الله بن الأعور أحد رجال سنده ضعيف، وباقي رجاله ثقات خرج لبعضهم مسلم، والثانية: أنه اختلف في سنده على أبي إسحاق (يعني السبيعي) فعند أبي داود والنسائي عن أبي إسحاق عن الحارث وأبي ميسرة كلاهما عن علي ﵁، قال الحافظ: ولم أره من طريقه إلا بالعنعنة، وجاء عند الطبراني من طريق العمري: حدثنا هشام بن عمار، حدثنا حماد بن عبد الرحمن، حدثنا أبو إسحاق عن أبيه قال: كتب لي علي ﵁ كتابًا فيه: قال رسول الله ﷺ: إذا أخذت مضجعك فقل ... فذكر مثله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٠٥٢) قال: حدثنا العباس بن عبد العظيم. والنسائي في عمل اليوم والليلة (٧٦٧) قال: أخبرني أحمد بن سعيد.\nكلاهما - العباس، وأحمد - قالا: حدثنا الأحوص، يعنيان ابن جواب، قال: حدثنا عمار بن رزيق، عن أبي إسحاق، عن الحارث وأبي ميسرة، فذكراه.\nقلت: في إسناده الحارث الأعور، وبه أعل الحافظ الحديث في تخريج الأذكار، وذكر عنعنة أبي إسحاق، وقال: وجاء عند الطبراني من طريق العمري حدثنا هشام بن عمار، ثنا حماد بن عبد الرحمن، ثنا أبو إسحاق، عن أبيه قال: كتب لي علي كتابا فيه: قال رسول الله -ﷺ-، فذكر الحديث.","vol":"4","page":271},{"text":"٢٢٦٤ - (ت) بريدة - ﵁ -: قال: «شَكا خالدُ بن الوليد إلى النبيِّ - ﷺ-، فقال: يا رسولَ الله، ما أَنام الليلَ من الأرَق، فقال نبي الله: إذا أوَيتَ إِلى فراشك، فقل: اللَّهمَّ ربَّ السموات السبع وما أَظَلَّت، وربَّ الأرضِينَ وما أَقَلَّتْ، وربَّ الشياطين وما أَضَلَّتْ، كُن لي جارًا من شَرِّ خَلْقِك كلِّهم جميعًا: أنْ يَفْرُطَ عليَّ أحدٌ، أو أن يَبغِيَ عليَّ، عَزَّ جَارُك، وجلَّ ثناؤكَ، ولا إلهَ غيرك، لا إله إلا أنت» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأرق): السهر في الليل لامتناع النوم. ⦗٢٧٣⦘\n(أظلت): السماء الأرض، أي: ارتفعت عليها، فهي لها كالمظلة.\n(أقلت) الأرض ما عليها: أي حملته.\n(أضلت): الإضلال: الحمل على الضلال، وهو ضد الهدى.\n(يَفرُط): فرط مني كذا، أي: بدر وعجل.\n(يبغي): البغي: الفساد والظلم.\n_________\n(١) رقم (٣٥١٨) في الدعوات، باب رقم (٩٦)، وفي سنده الحكم بن ظهير، وهو متروك، كما قال الحافظ في \" التقريب \"، وقال الترمذي: هذا حديث ليس إسناده بالقوي، ويروى هذا الحديث عن النبي ﷺ مرسلًا من غير هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٥٢٣) قال: ثنا محمد بن حاتم، قال: ثنا الحكم بن ظهير قال: ثنا علقمة بن مرثد، عن سليمان بن بريدة، فذكره.\nقال الترمذي: هذا حديث ليس إسناده بالقوي، ويروى عن النبي مرسلا من غير هذا الوجه.","vol":"4","page":272},{"text":"٢٢٦٥ - (ط) مالك بن أنس: قال: «بلغني: أن خالدَ بنَ الوليد - ﵁ - قال لرسولِ الله - ﷺ-: إني أُرَوَّعُ في منامي، فقال له رسولُ الله - ﷺ-: قل أعُوذُ بكلماتِ اللهِ التامَّة من غضبهِ وعقابه وشَرِّ عباده، ومن هَمَزَاتِ الشياطين، وأنْ يَحْضرُونِ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٥٠ في الشعر، باب ما يؤمر به من التعوذ، وإسناده منقطع، قال الزرقاني: وأخرجه ابن عبد من طريق ابن عيينة عن أيوب بن موسى عن محمد بن يحيى بن حبان. قال الزرقاني: وهو مرسل. أقول: ويشهد له الحديث الذي بعده، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٤/٤٣٣) عن يحيى بن سعيد قال: بلغني، فذكره قال الإمام الزرقاني: أخرجه ابن عبد البر من طريق ابن عيينة عن أيوب بن موسى عن محمد بن يحيى بن حبان أن خالد بن الوليد.. وهو مرسل، وأخرجه أيضا من طريق ابن إسحاق عن عمرو بن شعيب عن أبيه عن جده.\nقلت: ابن إسحاق يدلس تدليس التسوية! ! !.","vol":"4","page":273},{"text":"٢٢٦٦ - (ت د) عبد الله بن عمرو بن العاص - ﵄ -: أنَّ رسولَ الله - ﷺ- قال: «إذا فَزِعَ أحدُكم في النوم فَلْيَقل: أَعوذ بكلمات الله التَّامَّة من غضبه وعذابهِ وشرِّ عِبادِه، ومن همزات الشَّياطين وأنْ يَحضُرونِ، فإنها لَنْ تَضُرَّهُ، وكان عبد الله يُلقِّنها مَن بلغ من أولاده، ومن لم يبْلُغ منهم، كتبها في صَكٍّ، وعَلَّقها في عُنُقِهِ» (١) . ⦗٢٧٤⦘\nأخرجه الترمذي و[أخرجه] أبو داود، ولم يذكر «النوم» إنما قال: «إنَّ رسول الله - ﷺ- كان يُعَلِّمُهم من الفَزَعِ كلماتٍ ...» وذكر الحديث (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صك): الصك: الكتاب يكتب به وثيقة بشيء.\n_________\n(١) هذا عمل صحابي، وقد اختلف العلماء من الصحابة والتابعين فمن بعدهم في تعليق التمائم التي من ⦗٢٧٤⦘ القرآن وأسماء الله وصفاته، فقالت طائفة: يجوز ذلك، وهو عمل عبد الله بن عمرو بن العاص وغيره من الصحابة والتابعين، وحملوا حديث \" إن الرقى والتمائم والتولة شرك \" على التمائم التي فيها شرك، وقالت طائفة: لا يجوز ذلك، وهو قول عبد الله بن مسعود وابن عباس وغيرهما من الصحابة والتابعين، والأفضل ترك تعليق التمائم من القرآن وغيره، واستعمال الترقية بالمعوذات وغيرهما كما ورد ذلك عن الصادق المصدوق ﷺ في أحاديث كثيرة.\n(٢) رواه الترمذي رقم (٣٥١٩) في الدعوات، باب رقم (٩٦)، وأبو داود رقم (٣٨٩٣) في الطب، باب كيف الرقى، ورواه أيضًا ابن السني في \" عمل اليوم والليلة \" صفحة (٢٣٩)، وفيه عنعنة ابن إسحاق، ولكن يشهد له حديث مالك الذي قبله مرسلًا، فالحديث حسن، ورواه الحاكم في \" المستدرك \"، وليس عنده تخصيصها بالنوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/١٨١) (٦٦٩٦) قال: حدثنا يزيد. وأبو دا ود (٣٨٩٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. والترمذي (٣٥٢٨) قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل بن عياش. والنسائي في عمل اليوم والليلة (٧٦٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يزيد بن هارون. وفي (٧٦٦) قال: أخبرني عمران بن بكار، قال: حدثنا أحمد بن خالد.\nأربعتهم (يزيد بن هارون، وحماد، وإسماعيل بن عياش، وأحمد بن خالد) عن محمد بن إسحاق، عن عمرو بن شعيب، عن أبيه، فذكره.\nقلت: ابن إسحاق يدلس، راجع التعليق على الحديث السابق.","vol":"4","page":273},{"text":"<span data-type=\"title\" id=toc-463>الفصل الخامس: في أدعية الخروج من البيت والدخول إليه</span>\n٢٢٦٧ - (ت د س) أم سلمة - ﵂ -: أن رسولَ الله - ﷺ- كان إذا خرج من بيته قال: «بسم الله، توكلت على الله، اللهم إنا نعوذ بك ⦗٢٧٥⦘ من أن نَزِلَّ أو نَضِلَّ، أو نَظْلِمَ أو نُظْلَم، أَو نَجْهَلَ أَو يُجهَلَ علينا» . هذه رواية الترمذي.\nوفي رواية أبي داود قالت: «ما خرج رسولُ الله -ﷺ- من بيته قَطُّ إلا رَفَعَ طَرْفَهُ إلى السماءِ، فقال: اللَّهمَّ إني أعوذ بك أَن أَضِلَّ أو أُضَلَّ، أَو أَزِلَّ أو أُزَلَّ، أو أَظلِمَ أوْ أُظْلَم، أو أَجهَلَ أو يُجهَلَ عليَّ» .\nوفي رواية النسائي: أن رسولَ الله - ﷺ- كان إذا خرج من بيتهِ، قال: «بسم الله، رَبِّ أعوذ بك من أنْ أزِلَّ، أو أضِلَّ، أو أَظْلِمَ أو أُظْلَمَ، أو أجهَلَ أو يُجْهَلَ عَلَيَّ» (١) .\n_________\n(١) رواه الترمذي رقم (٣٤٢٣) في الدعوات، باب رقم (٣٥)، وأبو داود رقم (٥٠٩٤) في الأدب، باب ما يقول إذا خرج من بيته، والنسائي ٨ / ٢٦٨ في الاستعاذة، باب الاستعاذة من الضلال، ورواه أيضًا ابن ماجة رقم (٣٨٨٤) في الدعاء، باب ما يدعو به الرجل إذا خرج من بيته، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح، وأخرجه أيضًا أحمد، والحاكم، وابن السني، وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: ١- أخرجه الحميدي (٣٠٣) قال: حدثنا فضيل بن عياض. وأحمد (٦/٣٠٦) قال: حدثنا وكيع. قال: حدثنا سفيان، وفي (٦/٣١٨) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٦/٣٢١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وعبد بن حميد (١٥٣٦) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. وأبو داود (٥٠٩٤) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة. وابن ماجة (٣٨٨٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبيدة بن حميد. والترمذي (٣٤٢٧) قال: حدثنا محمود بن غيلان. قال: حدثنا وكيع. قال: حدثنا سفيان. والنسائي (٨/٢٦٨) قال: أخبرني محمد بن قدامة. قال: حدثنا جرير وفي (٨/٢٨٥) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال حدثنا سفيان. وفي عمل اليوم والليلة (٨٦) قال: أخبرنا سليمان بن عبيد الله بن عمرو. قال: حدثنا بهز. قال: حدثنا شعبة وفي (٨٧) قال: أخبرنا محمود بن غيلان. قال: حدثنا وكيع. قال: حدثنا سفيان.\nخمستهم (فضيل بن عياض، وسفيان الثوري، وشعبة، وعبيدة بن حميد، وجرير) عن منصور.\n٢- وأخرجه النسائي في عمل اليوم والليلة (٨٥) قال: أخبرني علي بن سهل. قال: حدثنا مؤمل. قال: حدثنا شعبة، عن عاصم.\nكلاهما (منصور، وعاصم) عن عامر الشعبي، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٨٨) قال: أخبرنا محمد بن بشار، عن حديث عبد الرحمن، عن سفيان، عن زبيد، عن الشعبي، عن النبي -ﷺ-.","vol":"4","page":274},{"text":"٢٢٦٨ - (ت د) أنس بن مالك - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «إِذا خرج الرَّجُلُ من بيته، فقال: بسم الله، توكلت على الله، لا حولَ، ولا قوة إلا بالله، يُقال له: حَسْبُك، هُدِيتَ، وكُفِيتَ، ووقِيتَ، وتنحَّى عنه الشيطانُ» أخرجه الترمذي. ⦗٢٧٦⦘\nوفي رواية أبي داود قال: «إِذا خرج الرَّجُلُ من بيته، فقال: بسم الله، توكلتُ على الله، لا حول ولا قوة إلا بالله، يقال له حينئذ: هُدِيتَ، وكُفِيتَ، ووُقِيتَ، فَيَتَنَحَّى له الشيطانُ، فيقول شيطانٌ آخرُ: كيف لك برجلٍ قد هُدِيَ، وكُفيَ، ووُقِيَ؟» (١) .\n_________\n(١) رواه الترمذي رقم (٣٤٢٢) في الدعوات، باب رقم (٣٤)، وأبو داود رقم (٥٠٩٥) في الأدب، باب ما يقول إذا خرج من بيته، وحسنه الترمذي، وهو حديث صحيح، ورواه أيضًا ابن حبان في صحيحه رقم (٢٣٧٥) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٥٠٩٥) قال: حدثنا إبراهيم بن الحسن الخثعمي، قال: حدثنا حجاج بن محمد والترمذي (٣٤٢٦) قال: حدثنا سعيد بن يحيى بن سعيد، قال: حدثنا أبي. والنسائي في عمل اليوم والليلة (٨٩) قال: أخبرنا عبد الله بن محمد بن تميم، عن حجاج.\nكلاهما (حجاج، ويحيى بن سعيد) عن ابن جريج، عن إسحاق، فذكره.","vol":"4","page":275},{"text":"٢٢٦٩ - (د) أبو مالك الأشجعي: ويقال له - الأشعري - ﵁ -: قال: قال رسولُ الله - ﷺ-: «إِذَا وَلَجَ الرجلُ بيتَه فليقل: اللَّهمَّ إني أسألك خير المَوْلَجِ، وخير المَخرَج، بسم الله وَلَجْنا، وباسم الله خرجنا، وعلى الله رَبِّنا توكلنا، ثم ليُسلِّمْ على أهله» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٩٦) في الأدب، باب ما يقول إذا خرج من بيته، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٠٩٦) قال: حدثنا ابن عوف. قال: حدثنا محمد بن إسماعيل. قال: حدثني أبي. قال: ابن عوف: ورأيته في أصل إسماعيل. قال: حدثني ضمضم، عن شريح. فذكره.","vol":"4","page":276},{"text":"<span data-type=\"title\" id=toc-464>الفصل السادس: في أدعية المجلس والقيام عنه</span>\n٢٢٧٠ - (ت) أبو هريرة - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: ⦗٢٧٧⦘ «مَنْ جلس مجلسًا كَثُر فيه لَغَطُهُ، فقال - قبل أَن يقوم من مجلسه ذلك -: سبحانك اللَّهمَّ وبحمدك، أشهد أن لا إله إلا أنت، أستغفركَ وأتوب إليك، إلا غُفِرَ له ما كان في مجلسهِ ذلك» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لغطه) اللغط: الردئ من الكلام والقبيح.\n_________\n(١) رقم (٣٤٢٩) في الدعوات، باب ما يقول الرجل إذا قام من مجلسه، وإسناده حسن، وحسنه الترمذي، ورواه أيضًا ابن حبان في صحيحه رقم (٢٣٦٦) موارد، وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٦٩) قال: حدثنا هيثم. قال: حدثنا إسماعيل بن عياش. وفي (٢/٤٩٤) قال: حدثنا حجاج. قال: قال ابن جريج: أخبرني موسى بن عقبة. والترمذي (٣٤٣٣) قال: حدثنا أبو عبيدة بن أبي السفر الكوفي، أحمد بن عبد الله الهمداني. قال: حدثنا حجاج بن محمد. قال: قال ابن جريج: أخبرني موسى بن عقبة. والنسائي في عمل اليوم والليلة (٣٩٧) مكرر قال: أخبرني عبد الوهاب بن عبد الحكم. قال: أخبرنا حجاج. قال: قال ابن جريج: أخبرني موسى بن عقبة.\nكلاهما (إسماعيل، وموسى) عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"4","page":276},{"text":"٢٢٧١ - (د) عبد الله بن عمرو بن العاص - ﵄ -: قال: «كلماتٌ لا يَتَكلَّمُ بِهنَّ أحدٌ في مجلسهِ، عند قيامِه ثلاثَ مرَّاتٍ إلا كُفرَ بِهِنَّ عنه، ولا يقُولهُنَّ في مجلسِ خيرٍ، ومجلسِ ذِكْرٍ إلا خُتِمَ له بهنَّ عليه، كما يُخْتَمُ بالخاتم على الصحيفة: سبحانك اللَّهمَّ وبِحَمدِكَ، لا إلهَ إلا أنت، أستغفِرُكَ وأتوبُ إليك» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٥٧) في الأدب، باب في كفارة المجلس، ورواه أيضًا ابن حبان في صحيحه رقم (٢٣٦٧) موارد، وهو حديث حسن، ويشهد له الذي بعده عن أبي هريرة مرفوعًا، وحديث عائشة رقم (٢٢٧٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٥٧) قال: ثنا أحمد بن صالح، ثنا ابن وهب، قال: أخبرني عمرو، أن سعيد بن أبي هلال حدثه، أن سعيد بن أبي سعيد المقبري حدثه، فذكره.\nقلت: إسناده حسن، وهو موقوف.","vol":"4","page":277},{"text":"٢٢٧٢ - (د) أبو هريرة - ﵁ -: عن النبي - ﷺ- قال: بنحو ذلك، أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٥٨) في الأدب، باب في كفارة المجلس، وهو حديث حسن، وقد رواه بنحوه الحاكم في \" المستدرك \" ١ / ٥٣٧ من حديث جبير بن مطعم، وصححه، ووافقه الذهبي، وأورده المنذري في \" الترغيب والترهيب \" ٢ / ٢٣٦ من حديث جبير بن مطعم، وقال: رواه النسائي والطبراني ورجالهما رجال الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٥٨) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: أخبرني عمرو. قال: حدثني عبد الرحمن بن أبي عمرو، عن المقبري، فذكره.","vol":"4","page":277},{"text":"٢٢٧٣ - (د) أبو برزة الأسلمي - ﵁ -: قال: «كان رسولُ الله - ﷺ- يقول بِأخَرَةٍ، إذا أراد أن يقوم من المجلس: سبحانك اللَّهمَّ وبحمدك، أشهد أن لا إلهَ إلا أنت أستغفرك وأتوب إليك، فقال رجلٌ: يا رسول الله، إنك لَتَقُولُ قولًا ما كنتَ تَقُولُهُ فيما مضى؟ فقال: كَفَّارَةٌ لِمَا يكونُ في المجلس» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كفارة): الكفارة: الخصلة التي تمحو الذنوب، وهي المرة الواحدة من التكفير: التغطية للشيء.\n_________\n(١) رقم (٤٨٥٩) في الأدب، باب في كفارة المجلس، وإسناده حسن، ورواه أيضًا من حديث أبي برزة ابن أبي شيبة والحاكم في \" المستدرك \" ١ / ٥٣٧ وغيرهما، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٥) قال: حدثنا يعلى. والدارمي (٢٦٦١) قال: حدثنا يعلى بن عبيد. وأبو داود (٤٨٥٩) قال: حدثنا محمد بن حاتم الجرجرائي، وعثمان بن أبي شيبة، أن عبدة بن سليمان أخبرهم. والنسائي في عمل اليوم والليلة (٤٢٦) قال: أخبرنا علي بن خشرم، قال: أخبرنا عيسى.\nثلاثتهم (يعلى، وعبدة، وعيسى بن يونس) عن الحجاج بن دينار، عن أبي هاشم، عن رفيع أبي العالية، فذكره.\n* وأخرجه أحمد (٤/٤٢٠) قال: حدثنا عبد الله بن نمير، قال: أنبأنا حجاج، عن أبي هاشم الواسطي، عن أبي برزة الأسلمي، فذكره ليس فيه أبو العالية.","vol":"4","page":278},{"text":"٢٢٧٤ - (س) عائشة - ﵂ -: قالت: «إنَّ رسولَ الله - ﷺ- كان إذا جلس مجلسًا، أو صلَّى، تكلم بكلماتٍ، فسألته عائشةُ عن الكلمات؟ فقال: إن تكلم بخيرٍ كان طابَعًا عليهن إلى يوم القيامة، وإن تكلم بِشَرٍّ كان كَفَّارَة له: سبحانك اللَّهمَّ وبِحمْدِك، لا إلهَ إلا أنت، أستَغْفِرك وأتوب إليك» أخرجه النسائي (١) . ⦗٢٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طابعًا): الطابع: الخاتم، وقد تقدم ذكره في الباب (٢) .\n_________\n(١) ٣ / ٧١ و٧٢ في السهو، باب نوع آخر من الذكر بعد التسليم، وإسناده حسن، وهو شاهد لحديث عبد الله بن عمرو المتقدم رقم (٢٢٧٢) .\n(٢) انظر رقم (٢٢٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٧٧) قال: حدثنا أبو سلمة. والنسائي (٣/٧١)، وفي الكبرى (١١٧٦)، وفي عمل اليوم والليلة (٤٠٠) قال: أخبرنا محمد بن إسحاق الصاغاني. قال: حدثنا أبو سلمة الخزاعي منصور بن سلمة. وفي عمل اليوم والليلة (٣٠٨) قال: أخبرنا محمد بن سهل بن عسكر. قال: حدثنا ابن أبي مريم.\nكلاهما - أبو سلمة الخزاعي، وابن أبي مريم - عن خلاد بن سليمان أبي سليمان (وفي رواية أحمد بن حنبل: خالد بن سليمان الحضرمي)، عن خالد بن أبي عمران، عن عروة بن الزبير، فذكره.\nورواه عنها زرارة:\nأخرجه النسائي في عمل اليوم والليلة (٣٩٨) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب. قال: أخبرنا الليث، عن ابن الهاد، عن يحيى بن سعيد، عن زرارة، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٣٩٩) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث، عن يحيى، عن محمد بن عبد الرحمن الأنصاري، عن رجل من أهل الشام، عن عائشة. قالت::كان رسول الله -ﷺ- إذا قام من مجلس يكثر أن يقول: سبحانك اللهم وبحمدك لا إله إلا أنت ... وساق الحديث نحوه.","vol":"4","page":278},{"text":"٢٢٧٥ - (ت د) عبد الله بن عمر - ﵄ -: قال: «كان يُعَدُّ لرسولِ الله - ﷺ- في المجلس الواحد - قبل أنْ يَقُومَ - مائةُ مرَّةٍ: ربِّ اغْفِر لي وتُب عَليَّ، إنك أَنت التَّوَّابُ الغَفورُ» . أخرجه الترمذي.\nوعند أبي داود: «التَّوابُ الرَّحيم» (١) .\n_________\n(١) رقم (٣٤٣٠) في الدعوات، باب ما يقول إذا قام من مجلسه، وأبو داود رقم (١٥١٦) في الصلاة، باب الاستغفار، وإسناده صحيح، وقال الترمذي: حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٦٧) (٥٣٥٤) قال: حدثنا أحمد بن عبد الملك، قال: أخبرنا زهير، قال: حدثنا أبو إسحاق. وعبد بن حميد (٨١٠) قال: حدثنا مالك بن إسماعيل، قال: حدثنا زهير، قال: حدثنا أبو إسحاق. والبخاري في الأدب المفرد (٦٢٧) قال: حدثنا جندل بن والق، قال: حدثنا يحيى بن يعلى، عن يونس بن خباب. والنسائي في عمل اليوم والليلة (٤٥٩) قال: أخبرنا هلال بن العلاء، قال: حدثنا حسين، قال: حدثنا زهير، عن أبي إسحاق.\nكلاهما - أبو إسحاق، ويونس بن خباب - عن مجاهد، فذكره.\nورواه عن ابن عمر، أبو الفضل:\nأخرجه أحمد (٢/٨٤) (٥٥٦٤) قال: حدثنا محمد بن جعفر. والنسائي في عمل اليوم والليلة (٤٦٠) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود.\nكلاهما (محمد بن جعفر، وأبو داود) عن شعبة، عن يونس بن خباب، قال: سمعت أبا الفضل، فذكره.\n* في رواية محمد بن جعفر: (أبو الفضل أو ابن الفضل) .\nورواه عن ابن عمر، نافع:\n١- أخرجه أحمد (٢/٢١) (٤٧٢٦) قال: حدثنا ابن نمير. وعبد بن حميد (٧٨٦) قال: حدثني ابن أبي شيبة، قال: حدثنا عبد الله بن نمير. والبخاري في الأدب المفرد (٦١٨) .\nقال: حدثنا أحمد بن عبد الله، قال: حدثنا ابن نمير. وأبو داود (١٥١٦) قال: حدثنا الحسن بن علي، قال: حدثنا أبو أسامة، وابن ماجة (٣٨١٤) قال: حدثنا علي بن محمد، قال: حدثنا أبو أسامة، والمحاربي. والترمذي (٣٤٣٤) قال: حدثنا نصر بن عبد الرحمن الكوفي، قال: حدثنا المحاربي والنسائي في عمل اليوم والليلة (٤٥٨) قال: أخبرنا عمرو بن علي، قال: حدثنا أبو بكر وهو الحنفي.\nأربعتهم (عبد الله بن نمير، وأبو أسامة، وعبد الرحمن المحاربي، وأبو بكر الحنفي) عن مالك بن مغول.\n٢- وأخرجه الترمذي (٣٤٣٤) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان.\nكلاهما (مالك بن مغول، وسفيان) عن محمد بن سوقة، عن نافع، فذكره.","vol":"4","page":279},{"text":"٢٢٧٦ - (ت) نافع - مولى ابن عمر -: قال: «كان ابنُ عمر - ﵄ - إذا جلس مجلسًا لم يَقُمْ حتى يدعوَ [بهنَّ] لِجُلَسَائِه، وزَعم أنَّ رسولَ الله - ﷺ- كان يدعو بهنَّ لِجُلسائِهِ: اللَّهمَّ اقْسِم لنَا من خَشْيَتِكَ ما يَحُولُ بيننا وبين معاصِيك، ومِن طاعتك ما تُبَلِّغُنَا به جَنَّتك، ومن اليَقِين ما تُهوِّنُ به علينا مصائِبَ الدنيا، اللَّهمَّ أَمتِعنا بأسماعنا، وأبصارنا، وقُوَّتنا ما أَحيَيتنا، واجعَلُه الوارثَ منا، واجعل ثَأْرنا على من ظلمنا، وانْصُرْنا على منْ عادانا، ولا تجعلْ مُصيبَتَنَا في دِيننا، ولا تجعل الدنيا أكبرَ همِّنا، ولا مَبْلَغَ عِلْمِنَا، ولا تُسَلِّطْ علينا مَن لا يَرحَمُنا» . هذه الرواية ذكرها رزين هكذا.\nوالذي رأيتُه في الترمذي: أنَّ ابْنَ عمر قال: «ما كان رسولُ الله - ﷺ ⦗٢٨٠⦘ يقومُ من مجلسٍ حتى يَدْعُوَ بهؤلاءِ الدَّعوَاتِ لأصحابه ... وذكر الحديث» (١) .\n_________\n(١) رقم (٣٤٩٧) في الدعوات، باب رقم (٨٣)، وحسنه الترمذي، وهو كما قال، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٥٢٨ وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي في عمل اليوم والليلة (٤٠١) قال: أخبرني الربيع بن سليمان بن داود، قال: حدثنا عبد الله بن عبد الحكم، قال: أخبرنا بكر، عن عبيد الله بن زحر، عن خالد بن أبي عمران، عن نافع، فذكره.\n* أخرجه الترمذي (٣٥٠٢) قال: حدثنا علي بن حجر. والنسائي في عمل اليوم والليلة (٤٠٢) قال: أخبرنا سويد بن نصر.\nكلاهما (علي، وسويد) عن عبد الله بن المبارك، عن يحيى بن أيوب، قال: حدثني عبيد الله بن زحر، عن خالد بن أبي عمران، أن ابن عمر قال: «قلما كان رسول الله -ﷺ- يقوم من مجلس حتى يدعو بهؤلاء الدعوات لأصحابه.. الحديث» . (ليس فيه نافع) .\nقلت: عبيد الله بن زحر، يضعف في الحديث، كأنه لم يحفظه، والله أعلم.","vol":"4","page":279},{"text":"٢٢٧٧ - () أبو واقد الليثي - ﵁ -: كان كثيرًا ما يقولُ إذا أراد الْقيامَ من مجلسه: «يا ذا الْمَلَكُوتِ والْجَبَرُوتِ، والعِزَّةِ والكِبْرِياءِ والعَظَمَةِ، والسُّلْطَانِ والقُدْرَةِ: أصْلِح لي قلبي وَعَمَلي ونِيّتي، وسِرِّي وَعَلانِيَتي، وبارك [لي] فيما رزقْتني، ومُنَّ عَلَيَّ بالعافية من بلاءِ الدنيا والآخرة» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"4","page":280},{"text":"<span data-type=\"title\" id=toc-465>الفصل السابع: في أدعية السفر والقفول</span>\n٢٢٧٨ - (خ م ط ت د) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ الله - ﷺ- كان إِذَا قَفَلَ من غَزْوٍ أو حَجّ أو عُمرةٍ يُكَبِّرُ على كلِّ شَرَفٍ من الأرض، ثلاثَ تَكْبِيرات، ثم يقول: «لا إله إلا الله وحدَه لا شريك له، له الملك، وله الحمد، وهو على كلِّ شيءٍ قديرٌ، آيِبُونَ، تَائِبُون، ⦗٢٨١⦘ عابِدُونَ، ساجدون، لربِّنا حامِدون، صَدَقَ اللهُ وعْدَه، ونَصَرَ عبده، وهزم الأحزاب وحدَه» . أخرجه البخاري، ومسلم.\nولمسلم أيضًا قال: كان رسولُ الله - ﷺ- إذا قَفَلَ من الْجيوشِ أو السَّرايا أو الحج أو العُمرة، إذا أوفى على ثَنِيَّةٍ أو فَدْفَدٍ، كَبَّرَ ثلاثًا. وفي رواية: «مَرَّتين»، وأخرجه الموطأ، وأبو داود.\nوفي رواية الترمذي عِوَض: «ساجدون»: «سائحون»، وفي حديثه ذِكْر الفَدْفَدِ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قفل) القوم من سفرهم: إذا رجعوا.\n(شَرَف): الشرف: ما ارتفع من الأرض.\n(آيبون): آب يؤوب: إذا رجع.\n(السرايا): جمع سرية، وهي طائفة من العسكر تنفذ في الغزو. ⦗٢٨٢⦘\n(أوفى) على الموضع: إذا أشرف واطلع.\n(ثنية): الثنية: المرتفع من الأرض، كالنشز والرابية، وقيل: هو العقبة في الجبل، وقيل: طريق بين الجبلين.\n(فَدْفَد): الفَدْفَد: الأرض المستوية.\n(سائحون): السائحون هاهنا: الصائمون. وكذا [جاء] في القرآن في قوله: ﴿الْحَامِدُونَ السَّائِحُونَ﴾ [التوبة: ١١٢] وإنما قيل للصائم: سائح، لأن الذي يسبح في الأرض متعبدًا يذهب ولا زاد له، فحين يجد الزاد يطعم، والصائم يمضي نهاره ولا يطعم شيئًا، فشبه به.\n_________\n(١) رواه البخاري ١١ / ١٦٠ في الدعوات، باب الدعاء إذا أراد سفرًا أو رجع، وفي الحج، باب ما يقول إذا رجع من الحج أو العمرة أو الغزو، وفي الجهاد، باب التكبير إذا علا شرفًا، وباب ما يقول إذا رجع من الغزو، وفي المغازي، باب غزوة الخندق، ومسلم رقم (١٣٤٤) في الحج، باب ما يقول إذا قفل من سفر الحج وغيره، والموطأ ٢ / ٤٢١ في الحج، باب جامع الحج، والترمذي رقم (٩٥٠) في الحج، باب ما جاء في ما يقول عند القفول من الحج والعمرة، وأبو داود رقم (٢٧٧٠) في الجهاد، باب في التكبير على كل شرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٠٥) (٥٨٣٠) قال: حدثنا عتاب بن زياد. وفي (٢/١٠٥) (٥٨٣١) قال: حدثنا علي بن إسحاق. والبخاري (٥/١٤٢) قال: حدثنا محمد بن مقاتل.\nثلاثتهم - عتاب، وعلي بن إسحاق، ومحمد بن مقاتل - عن عبد الله بن مبارك، قال: أخبرنا موسى بن عقبة، عن سالم، ونافع، فذكراه.\n* أخرجه مالك (الموطأ) (٢٧٢) . والحميدي (٦٤٤) قال: حدثنا سفيان، قال: حدثنا عبيد الله بن عمر. وأحمد (٢/٥) (٤٤٩٦)، (٢/١٥) (٤٦٣٦) قال: حدثنا إسماعيل بن إبراهيم، قال: أخبرنا أيوب. وفي (٢/٢١) (٤٧١٧) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٣٨) (٠٩٦٢) قال: حدثنا عبدة، قال: حدثنا عبيد الله.\nوفي (٢/٦٣) (٥٢٩٥) قال: حدثنا عبد الرحمن، قال: حدثنا مالك. والبخاري (٣/٨) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك وفي (٤/٩٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية.\nوفي (٨/١٠٢) قال: حدثنا إسماعيل، قال: حدثني مالك ومسلم (٤/١٠٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، قال: حدثنا عبيد الله. (ح) وحدثنا عبيد الله بن سعيد، قال: حدثنا يحيى وهو القطان، عن عبيد الله (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل يعني ابن علية، عن أيوب (ح) وحدثنا ابن أبي عمر، قال: حدثنا معن، عن مالك (ح) وحدثنا ابن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك. وأبو ادود (٢٧٧٠) قال: حدثنا القعنبي، عن مالك. والترمذي (٩٥٠) قال: حدثنا علي بن حجر، قال: أخبرنا إسماعيل بن إبراهيم، عن أيوب. والنسائي في عمل اليوم والليلة (٥٣٩) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، عن كثير ابن فرقد. وفي (٥٤٠) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، قال: حدثنا عبيد الله. وفي الكبرى تحفة الأشراف (٨١٧٩) عن عبيد الله بن سعيد، عن يحيى بن سعيد، عن عبيد الله. وفي (٨٣٣٢) عن محمد بن سلمة، والحارث بن مسكين، عن ابن القاسم، عن مالك.\nستتهم (مالك، وعبيد الله بن عمر، وأيوب، وجويرية، والضحاك بن عثمان، وكثير بن فرقد) عن نافع، عن ابن عمر، فذكره (ليس فيه سالم) .\n* أخرجه الحميدي (٦٤٣) (قال: حدثنا سفيان) وأحمد (٢/١٠) (٤٥٦٩) قال: حدثنا سفيان بن عيينة. والبخاري (٤/٦٩) قال: حدثنا عبد الله، قال: حدثني عبد العزيز بن أبي سلمة. والنسائي في عمل اليوم والليلة (٥٤٠) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. وفي الكبرى تحفة الأشراف (٦٧٦٢) عن محمد بن عبد الله بن يزيد المقرىء، عن سفيان.\nكلاهما (سفيان بن عيينة، وعبد العزيز بن أبي سلمة) عن صالح بن كيسان، عن سالم بن عبد الله، فذكره. ليس فيه (نافع) .","vol":"4","page":280},{"text":"٢٢٧٩ - (م ت د) عبد الله بن عمر - ﵄ -: «أن رسولَ الله - ﷺ- كان إذا استوى على بعيره خارجًا إلى سفرٍ، حمِد الله تعالى وسبَّح، وكبَّرَ ثلاثًا، ثم قال: ﴿سبحان الذي سَخَّرَ لنا هذا وما كنا له مُقْرِنين (١) . وإنا إلى ربِّنا لمنقلبون﴾ [الزخرف: ١٣- ١٤] اللَّهمَّ إنا نسألك في سفرنا هذا البِرَّ والتقوى، ومن العمل ما تَرْضى، اللَّهمَّ هَوِّن علينا في سفرنا هذا، واطوِ عَنَّا بُعْدَ الأرض، اللَّهمَّ أنت الصاحبُ في السفر، والخليفةُ في الأهلِ، اللَّهمَّ ⦗٢٨٣⦘ إني أعوذ بك من وْعثاءِ السفر، وكآبَةِ المنْظَرِ، وسوءِ المُنْقَلَبِ في الأهل والمال، وإذا رجع قالهنَّ - وزاد فيهنَّ -: آيِبُون تائِبُونَ عابِدُون، لربِّنا ساجدون» . هذه رواية مسلم.\nوفي رواية الترمذي - بعد قوله: «في الأهل» -: «اللَّهمَّ اصحَبنا في سفرنا، واخْلُفنا في أهلنا، وكان يقول: إذا رجع إلى أهله: آيبون إن شاء الله، تَائِبُونَ عابِدُونَ، لربنا ساجِدُون» (٢) .\nوفي رواية أبي داود نحوه بزيادة ونُقْصَان يسير: ولم يذكر في أوله «سَبَّحَ» وفي آخره: «وكان النبيُّ - ﷺ- وجُيُوشُهُ إِذا عَلَوا الثَّنَايا كَبَّرُوا، وإذا هَبَطُوا سَبَّحُوا، فَوُضِعت الصلاة على ذلك» (٣) . ⦗٢٨٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مقرنين): يعني: مقتدرين عليه.\n(وعثاء السفر): تعبه ومشقته وشدته.\n(كآبة المنظر وسوء المنقلب): الكآبة: الحزن، والمنقلب: المرجع، وذلك أن يعود من سفره حزينًا كئيبًا، أو يصادف ما يحزنه في أهل ومال ونحو ذلك. والمنظر: هو ما ينظر إليه من أهله وماله وحاله.\n_________\n(١) قال النووي في \" شرح مسلم \": معنى \" مقرنين \": مطيقين، أي: ما كنا نطيق قهره واستعماله، لولا تسخير الله تعالى إياه لنا، وفي هذا الحديث: استحباب هذا الذكر عند ابتداء الأسفار كلها.\n(٢) رواه مسلم رقم (١٣٤٢) في الحج، باب ما يقول إذا ركب إلى سفر الحج وغيره، والترمذي رقم (٣٤٤٤) في الدعوات، باب ما جاء ما يقول إذا ركب دابة، وأبو داود رقم (٢٥٩٩) في الجهاد، باب ما يقول الرجل إذا سافر.\n(٣) قوله: وفي آخره: \" وكان النبي ﷺ وجيوشه إذا علوا الثنايا كبروا، وإذا هبطوا سبحوا، فوضعت الصلاة على ذلك \"، هذه الجملة من الحديث مدرجة، وليست من حديث أبي داود بسنده، وإنما رواها عبد الرزاق عن ابن جريج قال: كان النبي ﷺ ... الخ، وهو معضل، وقد سها عن هذا الادراج الإمام النووي في أذكاره، فجعله من الحديث، وتعقبه الحافظ ابن حجر في \" تخريج الأذكار \" كما في \" الفتوحات الربانية \" لابن علان ٥ / ١٤٠ فقال: وقع في هذا الحديث خلل من بعض رواته، وبيان ذلك أن مسلمًا وأبا داود وغيرهما أخرجوا هذا الحديث من رواية ابن جريج عن أبي الزبير عن علي الأزدي عن ابن عمر قال: كان رسول الله ﷺ إذا استوى على بعيره خارجًا إلى سفر كبر ⦗٢٨٤⦘ ثلاثًا ... الحديث، إلى قوله: \" لربنا حامدون \" فاتفق من أخرجه على سياقه إلى هنا، ووقع عند أبي داود بعد \" حامدون \": وكان النبي ﷺ وجيوشه ... الخ. وظاهره: أن هذه الزيادة بسند التي قبلها، فاعتمد الشيخ (يعني النووي) على ذلك، وصرح بأنها عن ابن عمر، وفيه نظر، فإن أبا داود أخرج الحديث عن الحسن بن علي، عن عبد الرزاق، عن ابن جريج بالسند المذكور إلى ابن عمر، فوجدنا الحديث في \" مصنف عبد الرزاق \" قال فيه: باب القول في السفر: أخبرنا ابن جريج ... فذكر الحديث، إلى قوله: \" لربنا حامدون \" ثم أورد ثلاثة عشر حديثًا بين مرفوع وموقوف، ثم قال بعدها: أخبرنا ابن جريج قال: كان النبي ﷺ وجيوشه إذا صعدوا الثنايا كبروا، وإذا هبطوا سبحوا، فوضعت الصلاة على ذلك، هكذا أخرجه معضلًا، ولم يذكر فيه لابن جريج سندًا، فظهر أن من عطفه على الأول، أو مزجه، أدرجه، وهذا أدق ما وجد في المدرج. اهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٢/١٤٤) (٦٣١١) قال: حدثنا أبو كامل. وعبد بن حميد (٨٣٣) قال: حدثني أبو الوليد. والدارمي (٢٦٧٦، ٢٦٨٥) قال: أخبرنا يحيى بن حسان. والترمذي (٣٤٤٧) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله.\nأربعتهم (أبو كامل، وأبو الوليد، ويحيى بن حسان، وعبد الله بن المبارك) عن حماد بن سلمة.\n٢- وأخرجه أحمد (٢/١٥٠) (٦٣٧٤) قال: حدثنا عبد الرزاق. ومسلم (٤/١٠٤) قال: حدثني هارون ابن عبد الله، قال: حدثنا حجاج بن محمد. وأبو داود (٢٥٩٩) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق. والنسائي في عمل اليوم والليلة (٥٤٨) قال: أخبرنا سليمان بن داود، عن ابن وهب. وابن خزيمة (٢٥٤٢) قال: حدثنا الحسن بن محمد بن الصباح الزعفراني، قال: حدثنا حجاج بن محمد (ح) وحدثنا الزعفراني، قال: حدثنا روح بن عبادة.\nأربعتهم (عبد الرزاق، وحجاج، وعبد الله بن وهب، وروح) عن ابن جريج.\nكلاهما (حماد بن سلمة، وابن جريج) عن أبي الزبير، عن علي بن عبد الله البارقي، فذكره.","vol":"4","page":282},{"text":"٢٢٨٠ - (ط) مالك بن أنس - ﵀-: بلغه أن رسولَ الله - ﷺ-: «كان إذا وَضع رِجلَهُ في الغَرْزِ - وهو يريد السفر - يقول: بسم الله، اللَّهمَّ أنت الصَّاحِبُ في السفرِ، والخليفةُ في الأهل، اللَّهمَّ ازْوِ لنا الأرضَ، وهَوِّنْ علينا السَفَر، اللَّهمَّ [إني] أعوذُ بِكَ من وَعْثَاءِ السفر، ومن كآبة المُنْقَلَب، و[من]⦗٢٨٥⦘ سُوء المنظر في الأهل، والمال» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغرز): ركاب الرحل إذا كان من جلد، وقيل: هو للرحل مثل الركاب للسرج.\n(ازو لنا): الزي: الطي والجمع، ومنه قوله ﵊ «زويت لي الأرض مشارقها ومغاربها» .\n_________\n(١) ٢ / ٩٧٧ في الاستئذان، باب ما يؤمر به من الكلام في السفر، وإسناده منقطع، وهذا البلاغ مما صح عن عبد الله بن سرجس وابن عمر وأبي هريرة، وغيرهم، ويشهد لهذا الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك في الموطأ (١٨٩٥) قال الزرقاني: (بلغه) مما صح عن عبد الله بن سرجس وابن عمر وأبي هريرة. وغيرهم. الشرح (٤/٤٩٨) ط / دار الكتب العلمية.","vol":"4","page":284},{"text":"٢٢٨١ - (م ت س) عبد الله بن سرجس - ﵁ -: قال: «كان رسولُ الله - ﷺ- إِذَا سافر يَتعوَّذُ من وعْثاء السفر، وكآبة المنقلب، ومن الحَور بعد الكَوْر (١)، ودعوةِ ⦗٢٨٦⦘ المظلوم (٢)، وسُوء المنظر في الأهل، والمال» .\nومن الرُّواة من قال في أوله: «اللَّهمَّ إني أعوذ بك من وعْثَاء السفر» هذه رواية مسلم، والنسائي.\nوفي رواية الترمذي قال: «كان النبيُّ - ﷺ- إذا سافر يقول: اللَّهمَّ أنت الصاحبُ في السفر، والخليفةُ في الأهل، اللَّهمَّ اصحَبنا في سَفرنا، واخلُفنا في أهلنا، اللَّهمَّ إني أعوذ بك من وعثاء السفر ...» الحديث (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحور بعد الكور): الحور: النقصان والرجوع، و«الكون» من رواه بالنون: فهو مصدر كان يكون كونًا، من كان التامة، دون الناقصة، ⦗٢٨٧⦘ يعني: من النقصان، والتغيير بعد الثبات والاستقرار، ومن رواه بالراء، فهو الزيادة، من تكوير العمامة، يعني: من الانتقاص بعد الزيادة والاستكمال.\n_________\n(١) الذي في \" صحيح مسلم \" \" الكون \" بدل \" الكور \" قال النووي في \" شرح مسلم \": هكذا هو في معظم النسخ من صحيح مسلم \" بعد الكون \" بالنون، بل لا يكاد يوجد في نسخ بلادنا إلا بالنون، وكذا ضبطه الحفاظ المتقنون في \" صحيح مسلم \"، قال القاضي: وهكذا رواه الفارسي وغيره من رواة صحيح مسلم، قال: ورواه العذري \" بعد الكور \" بالراء، قال: والمعروف في رواية عاصم - الذي رواه مسلم عنه - بالنون، قال القاضي: قال إبراهيم الحربي: يقال: إن عاصمًا وهم فيه، وإن صوابه \" الكور \" بالراء. قلت: (القائل النووي) وليس كما قال الحربي، بل كلاهما روايتان، وممن ذكر الروايتين جميعًا: الترمذي في جامعه، وخلائق من المحدثين، وذكرهما أبو عبيد وخلائق من أهل اللغة وغريب الحديث، قال الترمذي - بعد أن رواه بالنون -: ويروى بالراء أيضًا؛ ثم قال: وكلاهما له وجه، قال: يقال: هو الرجوع من الإيمان إلى الكفر، أو من الطاعة إلى المعصية، ومعناه: الرجوع من شيء إلى شيء من الشر، هذا كلام الترمذي، وكذا قال غيره من العلماء: معناه ⦗٢٨٦⦘ بالراء والنون جميعًا: الرجوع من الاستقامة أو الزيادة إلى النقص، قالوا: ورواية الراء مأخوذة من تكوير العمامة، وهو لفها وجمعها، ورواية النون مأخوذة من الكون، مصدر كان يكون كونًا: إذا وجد واستقر، قال المازري في رواية الراء: قيل أيضًا: إن معناه: أعوذ بك من الرجوع عن الجماعة بعد أن كنا فيها، يقال: كار عمامته: إذا لفها، وحارها: إذا نقضها، وقيل: نعوذ بك من أن تفسد أمورنا بعد صلاحها، كفساد العمامة بعد استقامتها على الرأس، وعلى رواية النون، قال أبو عبيد: سئل عاصم عن معناه؟ فقال: ألم تسمع قولهم: حار بعد ما كان، أي: إنه كان على حالة جميلة فرجع عنها، والله أعلم.\n(٢) قال النووي في \" شرح مسلم \": أي أعوذ بك من الظلم، فإنه يترتب عليه دعاء المظلوم، ودعوة المظلوم ليس بينها وبين الله حجاب، ففيه التحذير من الظلم، ومن التعرض لأسبابه.\n(٣) رواه مسلم رقم (١٣٤٣) في الحج، باب ما يقول إذا ركب إلى سفر الحج وغيره، والترمذي رقم (٣٤٣٥) في الدعوات، باب ما يقول إذا خرج مسافرًا، والنسائي ٨ / ٢٧٢ في الاستعاذة، باب الاستعاذة من الحور بعد الكور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٨٢) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٥/٨٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/٨٢) قال: حدثنا أبو معاوية. وفي (٥/٨٣) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن زيد وعبد بن حميد (٥١٠) قال: أخبرنا يزيد بن هارون، وفي (٥١١) قال: أخبرني سليمان بن حرب، ومحمد بن الفضل، قالا: حدثنا حماد بن زيد. والدارمي (٢٦٧٥) قال: أخبرنا يزيد بن هارون، قال: حدثني شعبة. ومسلم (٤/١٠٤) قال: حدثني زهير بن حرب، قال: حدثنا إسماعيل بن علية. وفي (٤/١٠٥) قال: وحدثنا يحيى بن يحيى، وزهير ابن حرب جميعا عن أبي معاوية (ح) وحدثني حامد بن عمر، قال: حدثنا عبد الواحد، وابن ماجة (٣٨٨٨) قال: حدثنا أبو بكر، قال: حدثنا عبد الرحيم بن سليمان، وأبو معاوية. والترمذي (٣٤٣٩) قال: حدثنا أحمد بن عبدة، قال: حدثنا حماد بن زيد. والنسائي (٨/٢٧٢) قال: أخبرنا أزهر بن جميل، قال: حدثنا خالد بن الحارث، قال: حدثنا شعبة. وفي (٨/٢٧٢) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا جرير. وفي (٨/٢٧٣) قال: أخبرنا يوسف بن حماد، قال: حدثنا بشر بن منصور. وفي عمل اليوم والليلة (٤٩٩) قال: أخبرنا يحيى بن حبيب بن عربي، عن حماد بن زيد. وابن خزيمة (٢٥٣٣) قال: حدثنا أحمد بن عبدة الضبي، قال: أخبرنا حماد، يعني ابن زيد، (ح) وحدثنا أحمد بن المقدام، قال: حدثنا حماد (ح) وحدثنا أحمد بن عبدة، قال: أخبرنا عباد، يعني ابن عباد.\nجميعهم (معمر، وشعبة، وأبو معاوية، وحماد بن زيد، ويزيد بن هارون، وإسماعيل بن علية، وعبد الواحد، وعبد الرحيم بن سليمان، وجرير، وبشر بن منصور، وعباد بن عباد) عن عاصم الأحول، فذكره.\n* أخرجه أحمد (٥/٨٢) قال: حدثنا يزيد بن هارون، قال: أخبرنا عاصم بالكوفة فلم أكتبه، فسمعت شعبة، يحدث به، فعرفته به، عن عاصم، عن عبد الله بن سرجس، فذكره.","vol":"4","page":285},{"text":"٢٢٨٢ - (ت د س) أبو هريرة - ﵁ -: قال: «كان رسولُ الله -ﷺ- إذا سافر، فركب رَاحِلَته، قال بإصبعه - ومَدَّ شُعبَة إصبَعه - قال: اللَّهمَّ أنت الصاحبُ في السفر، والخليفةُ في الأهل، اللَّهمَّ اصحَبنا بِنُصحك، واقْلبنا بذِمَّةٍ، اللَّهمَّ ازْوِ لنا الأرضَ، وهَوِّن علينا السفر، اللَّهمَّ إني أعوذ بك من وَعْثَاءِ السفر، وكآبة المنقلب» . هذه رواية الترمذي.\nوأخرجه أبو داود بتقديم وتأخير، ولم يذكر رُكوب الراحلة ومَدَّ الإصبع، وقال: «اطوِ لَنَا الأرضَ» .\nوأخرجه النسائي مثل الترمذي، وأسقط منه من قوله: «اللَّهمَّ اصحَبنا»، إلى قوله: «علينا السفر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اقلبنا بذمة): الذمة والذمام: العهد والأمان، أي: ارددنا إلى أهلنا آمنين.\n_________\n(١) رواه الترمذي رقم (٣٤٣٤) في الدعوات، باب ما يقول إذا خرج مسافرًا، وأبو داود رقم (٢٥٩٨) في الجهاد، باب ما يقول الرجل إذا سافر، والنسائي ٨ / ٢٧٤ في الاستعاذة، باب الاستعاذة من كآبة المنقلب، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه الترمذي (٣٤٣٨) قال: ثنا محمد بن عمر بن علي المقدمي.\nقال: حدثنا ابن أبي عدي. (ح) وحدثنا سويد بن نصر. قال: حدثنا عبد الله بن المبارك والنسائي (٨/٢٧٣) وفي عمل اليوم والليلة (٥٠٣) قال: أخبرنا محمد بن عمر بن علي بن مقدم. قال: حدثنا ابن أبي عدي.\nكلاهما (ابن أبي عدي، وابن المبارك) عن شعبة، عن عبد الله بن بشر الخثعمي، عن أبي زرعة، فذكره.\n* أخرجه أحمد (٢/٤٠١) قال: حدثنا علي بن إسحاق. قال أخبرنا عبد الله (ح) وعتاب. قال: حدثنا عبد الله. قال أخبرنا شعبة، عن فلان الخثعمي، أنه سمع أبا زرعة، فذكر نحوه.\nورواه سعيد المقبري عن أبي هريرة:\nأخرجه أحمد (٢/٤٣٣) وأبو داود (٢٥٩٨) قال: حدثنا مسدد. والنسائي في عمل اليوم والليلة (٥٠٠) قال: أخبرنا يعقوب بن إبراهيم.\nثلاثتهم (أحمد بن حنبل، ومسدد بن مسرهد، ويعقوب) قالوا: حدثنا يحيى. قال: حدثنا محمد بن عجلان قال: حدثني سعيد المقبري، فذكره.","vol":"4","page":287},{"text":"٢٢٨٣ - (ت د) علي بن ربيعة - ﵀ -: قال: «شَهِدتُ عَليًّا، وقد أُتيَ بَدابَّتِهِ ليركبَها، فلما وضع رِجله في الرِّكاب، قال: بسم الله، فلما استوى على ظهرها قال: الحمد لله ﴿سبحان الذي سَخَّرَ لنا هذا وما كنَّا له مُقْرِنين. وإنا إلى ربِّنا لمنقلبون﴾ ثم قال: الحمد لله - ثلاثَ مراتٍ - ثم قال: الله أكبر - ثلاثَ مراتٍ - ثم [قال]: سبحانك، إني ظلمت نفسي فاغفر لي، إنه لا يَغْفِر الذُّنوب إلا أنت، ثم ضَحِكَ، فقلتُ: يا أمير المؤمنين، مِمَّ ضَحِكُك؟ قال: رأيتُ رسول الله - ﷺ- فعل كما فعلتُ، فقلتُ: يا رسول الله، من أيِّ شيءٍ ضَحِكتَ؟ قال: إن رَبَّك يَعْجَبُ من عبده إِذا قال: اغْفِر لي ذُنوبي: إِنَّه لا يغفر الذُّنوب غيرك» أخرجه الترمذي، وعند أبي داود: «يَعْلَمُ أنه لا يغفر الذُّنوبَ غيري» (١) .\n_________\n(١) رواه الترمذي رقم (٣٤٤٣) في الدعوات، باب ما جاء ما يقول إذا ركب دابة، وأبو داود رقم (٢٦٠٢) في الجهاد، باب ما يقول الرجل إذا سافر، وقال الترمذي: حديث حسن صحيح، وهو كما قال، ورواه أيضًا ابن حبان في صحيحه رقم (٢٣٨١) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٩٧) (٧٥٣) قال: حدثنا يزيد، قال: أنبأنا شريك. وفي (١/١١٥) (٩٣٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (١/١٢٨) (١٠٥٦) قال: حدثنا وكيع، عن إسرائيل. وعبد بن حميد (٨٨) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر وفي (٨٩) قال: حدثنا عبيد الله بن موسى، عن إسرائيل. وأبو داود (٢٦٠٢) قال: حدثنا مسدد، قال: حدثنا أبو الأحوص. والترمذي (٣٤٤٦)، وفي الشمائل (٢٣٣) قال: حدثنا قتيبة، قال: حدثنا أبو الأحوص. والنسائي في الكبرى (الورقة ١١٨ب) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو الأحوص. وفي الكبرى. وعمل اليوم والليلة (٥٠٢) قال: أخبرني محمد بن قدامة، قال: حدثنا جرير، عن منصور.\nخمستهم -شريك، ومعمر، وإسرائيل، وأبو الأحوص، ومنصور - عن أبي إسحاق، عن علي بن ربيعة، فذكره.\n* في رواية أحمد (١/١١٥) (٩٣٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أبي إسحاق، عن علي بن ربيعة، قاله مرة. قال عبد الرزاق: وأكثر ذلك يقول: أخبرني من شهد عليا.\n* جاء في مسند أحمد (١/٩٦) (٧٤٩) قال: حدثنا يزيد، عن الحجاج، عن أبي إسحاق، عن علي بن ربيعة، عن علي، عن النبي -ﷺ- بمثله.\nجاء ذلك عقب حديث شريح بن هانىء عن علي في توقيت المسح على الخفين، مما يوهم أن حديث علي بن ربيعة أيضا في المسح على الخفين.\nولم نقف لـ (علي بن ربيعة) في أطراف المسند إلا على حديث واحد وهو حديث الدعاء عند ركوب الدابة. وكذلك في تحفة الأشراف.","vol":"4","page":288},{"text":"٢٢٨٤ - (ت) البراء بن عازب - ﵁ -: أنَّ النبيَّ - ﷺ-: «كان إِذَا قَدِمَ من سفرٍ، قال: آيبون تائبون، عابدون، لربنا حامِدُون» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٣٦) في الدعوات، باب ما يقول إذا قدم من السفر، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا أحمد في \" المسند \" وغيره، وقال الترمذي أيضًا: وفي الباب عن ابن عمر، وأنس، وجابر بن عبد الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨١) قال: حدثنا محمد بن جعفر. وفي (٤/٢٨٩) قال: حدثنا يحيى، وفي (٤/٢٩٨) قال: حدثنا يزيد. وفي (٤/٣٠٠) قال: حدثنا عبد الملك بن عمرو والترمذي (٣٤٤٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود والنسائي في عمل اليوم والليلة (٥٥٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث.\nستتهم (ابن جعفر، ويحيى، ويزيد، وعبد الملك، وأبو داود، وخالد) عن شعبة، عن أبي إسحاق، قال: سمعت ربيع بن البراء، فذكره.\nودلس أبو إسحاق سماعه من الربيع في رواية:\nأخرجه أحمد (٤/٣٠٠) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا سفيان، والنسائي في عمل اليوم والليلة (٥٤٩) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يحيى بن آدم، عن إسرائيل، وسفيان، وفطر. وفي الكبرى تحفة الأشراف (١٨٥٥) عن محمود بن غيلان، عن أبي داود، ويحيى بن آدم، عن سفيان.\nثلاثتهم -سفيان، وإسرائيل، وفطر - عن أبي إسحاق، فذكره.","vol":"4","page":288},{"text":"٢٢٨٥ - (م د) أبو هريرة - ﵁ -: «أن رسولَ الله - ﷺ- إذا كان في سفرٍ وأَسْحَرَ، يقول: سَمِعَ سامِعٌ بِحمدِ الله وحُسْنِ بَلائِهِ علينا، رَبَّنا صاحِبْنا وأفْضِلْ علينا، عائذًا بالله من النار» . هذه رواية مسلم. وزاد أبو داود بعد قوله: «بحمد الله»: «ونِعْمَته» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سمع سامع): قوله: «سمع سامع بحمد الله وحسن بلائه» معناه: شهد شاهد، وحقيقته: ليسمع السامع، وليشهد الشاهد على حمد الله ﷾ على نعمه وحسن بلائه، وقيل: معناه: انتشر ذلك وظهر، وسمعه السامعون. وحسن البلاء: النعمة. والبلاء: الاختبار والامتحان فالاختبار بالخير: ليتبين الشكر، والابتلاء بالشر: ليظهر الصبر، وقوله: «عائذًا بالله» يحتمل وجهين، أحدهما: أن يريد: أنا عائذ بالله من النار.\nوالآخر: أن يريد: متعوذ بالله، كما يقال مستجار بالله، فوضع الفاعل مكان المفعول، كقولهم: ماء دافق، أي: مدفوق، وقوله: «ربنا صاحبنا» أي: احفظنا، ومن صحبه الله لم يضره شيء.\n_________\n(١) رواه مسلم رقم (٣٧١٨) في الذكر والدعاء، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، وأبو داود رقم (٥٠٨٦) في الأدب، باب ما يقول إذا أصبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٨٠) قال: حدثني أبو الطاهر. قال: أخبرنا عبد الله بن وهب قال: أخبرني سليمان بن بلال. وأبو داود (٥٠٨٦) قال: حدثنا أحمد بن صالح. قال: حدثنا عبد الله بن وهب. قال: أخبرني سليمان بن بلال. والنسائي في عمل اليوم والليلة (٥٣٦) قال: أخبرنا يونس بن عبد الأعلى، عن ابن وهب. قال: حدثني أيضا، يعني سليمان بن بلال. وابن خزيمة (٢٥٧١) قال: حدثنا يونس بن عبد الأعلى. قال: حدثنا ابن وهب. قال: حدثني أيضا، يعني سليمان بن بلال (ح) وحدثنا محمد بن يحيى. قال: حدثنا أبو مصعب أحمد بن أبي بكر الزهري. قال: حدثنا عبد العزيز بن أبي حازم، عن عبد الله بن عامر (ح) وحدثنا محمد بن يحيى أيضا. قال: حدثنا أبو مصعب. قال: حدثنا أبو ضمرة، عن عبد الله بن عامر.\nكلاهما (سليمان، وعبد الله) عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"4","page":289},{"text":"٢٢٨٦ - (خ) جابر بن عبد الله - ﵄ -: قال: «كنَّا إذا صَعِدْنا كَبَّرنا، وإذا نَزَلنَا سَبَّحنا» . أخرجه البخاري (١) .\n_________\n(١) رواه البخاري ٦ / ٩٤ في الجهاد، باب التسبيح إذا هبط واديًا، وباب التكبير إذا علا شرفًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح، موقوف: أخرجه البخاري (٦/٩٤) كتاب الجهاد - باب التسبيح إذا هبط واديا.","vol":"4","page":290},{"text":"٢٢٨٧ - (ت) أنس بن مالك - ﵁ -: قال: «جاء رجلٌ إلى رسولِ الله - ﷺ-، فقال: إِني أُرِيدُ السفر، فزَوِّدني، قال: زَوَّدك اللهُ التَّقوى، قال: زِدني، قال: وغفر ذَنبَكَ، قال: زدني، - بأبي أنتَ وأُمِّي - قال: ويَسَّرَ لك الخير حيثما كنتَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٤٠) في الدعوات، باب رقم (٤٦)، وإسناده حسن، وحسنه الترمذي والحافظ ابن حجر في \" تخريج الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٤٤١) قال: ثنا عبد الله بن أبي زياد، ثنا سيار، ثنا جعفر بن سليمان، عن ثابت عن أنس. قال الترمذي: حسن غريب.","vol":"4","page":290},{"text":"٢٢٨٨ - (ت) أبو هريرة - ﵁ -: أنَّ رجلًا قال لرسول الله -ﷺ-: «إِني أُريد السفر فأَوصني، قال: عليك بتقوى الله والتكبيرِ على كلِّ شَرَفٍ، فلما أن وَلَّى الرجلُ، قال: اللَّهمَّ اطْوِ لَهُ البُعْدَ، وهوِّن عليه السفرَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٤١) في الدعوات، باب رقم (٤٧)، وقال الترمذي: هذا حديث حسن، وهو كما قال، وصححه الحاكم في \" المستدرك \" ٢ / ٩٨، ووافقه الذهبي، ورواه أيضًا ابن حبان في صحيحه رقم (٢٣٧٨) و(٢٣٧٩) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٢/٣٢٥) قال: ثنا روح وفي (٢/٣٣١) قال: حدثنا عثمان بن عمر. وفي (٢/٤٤٣،٤٧٦) قال: حدثنا وكيع. وابن ماجة (٢٧٧١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. والترمذي (٣٤٤٥) قال: حدثنا موسى بن عبد الرحمن الكندي الكوفي. قال: حدثنا زيد ابن حباب. والنسائي في عمل اليوم والليلة (٥٠٥) قال أخبرنا محمد بن العلاء. قال: حدثنا أبو خالد، وابن خزيمة (٢٥٦١) قال: حدثنا سلم بن جنادة القرشي. قال: حدثنا وكيع.\nخمستهم (روح، وعثمان، ووكيع، وزيد، وأبو خالد الأحمر) عن أسامة بن زيد الليثي، عن سعيد المقبري، فذكره.","vol":"4","page":290},{"text":"٢٢٨٩ - (ت د) عبد الله بن عمر - ﵄ -: قال لرجلٍ أراد ⦗٢٩١⦘ سفرًا: هَلُمَّ أُوَدِّعُك، كما كان رسولُ الله - ﷺ- يُوَدِّعُنا: أَسْتَودِعُ اللهَ دِينَكَ وأمانَتكَ وخواتيمَ عملِكَ، قل: قَبِلْتُ ورضِيتُ، فقال الرجل: قبلتُ ورضيتُ، ثم قال: قل لي مِثْلَ ما قُلتُ لك، ففعل.\nوفي رواية قال: «كان رسولُ الله - ﷺ- إذا ودَّعَ رجلًا أَخذ بيده، فلا يَدَعُها حتى يكونَ الرجلُ هو الذي يدعُ يَدَ النبيِّ - ﷺ- ويقول: أَستودعُ الله دِينكَ وأمانتك وآخِرَ عملك» أخرجه الترمذي (١) .\nوفي رواية أبي داود عن قَزعة قال: قال ابن عمر: «هَلمَّ أُوَدِّعُكَ كما ودَّعني رسولُ الله - ﷺ-: أَسْتَودِع الله دِينك وأمانتك وخواتيمَ عملك» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هلم): بمعنى: تعال وأقبل. ⦗٢٩٢⦘\n(دينك وأمانتك): جعل دينه مع الودائع، لأن السفر تصيب [المسافر] فيه المشقة والتعب والخوف، فيكون ذلك سببًا لإهمال بعض الأمور المتعلقة بالدين، فدعا له بالمعونة والتوفيق فيها، وأما «الأمانة» هاهنا: فهي أهل الرجل وماله، ومن يخلفه.\n(خواتيم عملك): خواتيم العمل: أواخره، جمع خاتمة.\n_________\n(١) روى هذه الرواية الثانية الترمذي رقم (٣٤٣٩) في الدعوات، باب ما يقول إذا ودع إنسانًا، ورواها أيضًا ابن ماجة رقم (٢٨٢٦) في الجهاد، باب تشييع الغزاة ووداعهم، وليس عند ابن ماجة قصة أخذ اليد، وفي سندها ابن أبي ليلى، واسمه محمد بن عبد الرحمن بن أبي ليلى وهو سيء الحفظ، ولذلك استغربه الترمذي. أقول: أما الشق الثاني من الحديث، فله شواهد كثيرة يحسن بها، وأما الشق الأول وهو قصة أخذ اليد، فقد ذكر الحافظ ابن حجر لها شواهد من طرق ضعيفة يشد بعضها بعضًا، كما في \" الفتوحات الربانية \" لابن علان ٥ / ١١٨ و١١٩ فانظرها هناك، فالحديث بمجموعه على هذا حسن بشواهده.\n(٢) رواه الترمذي رقم (٣٤٣٨) في الدعوات، باب ما يقول إذا ودع إنسانًا، وأبو داود رقم (٢٦٠٠) في الجهاد، باب الدعاء عند الوداع، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وصححه الحاكم في \" المستدرك \" ١ / ٤٤٢ ووافقه الذهبي، ورواه ابن حبان في صحيحه رقم (٢٣٧٦) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٨٥٥) قال: ثنا قبيصة. والنسائي في عمل اليوم والليلة (٥١٩) قال: أخبرنا عبد الرحمن بن محمد بن سلام، قال: حدثنا إسحاق الأزرق.\nكلاهما (قبيصة، وإسحاق) عن سفيان، عن نهشل الضبي، عن أبي غالب، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٥٢٠) قال: أخبرنا محمد بن حاتم، قال: أخبرنا سويد، قال: أخبرنا عبد الله، عن سفيان، عن أبي سنان، عن قزعة، وأبي غالب، فذكراه موقوفا.\n* وأخرجه النسائي في عمل اليوم والليلة (٥٢١) قال: أخبرنا أحمد بن سليمان، قال: أخبرنا عبيد الله، قال: أخبرنا إسرائيل، عن أبي سنان، عن أبي غالب، فذكره موقوفا.\n- ورواه مجاهد ولفظه، قال: «خرجت إلى الغزو أنا ورجل معي، فشيعنا عبد الله بن عمر، فلما أراد فراقنا قال: إنه ليس معي ما أعطيكما، ولكني سمعت رسول الله -ﷺ- يقول: «إذا استودع الله شيئا حفظه» . وإني أستودع الله دينكما وأمانتكما وخواتم عملكما. ورواية عبد العزيز بن عمر: «عن ابن عمر، أنه أراد أن يودع رجلا فقال: تعال أودعك كما كان رسول الله -ﷺ- يودعنا، أستودع الله دينك وأمانتك وخواتم عملك» .\nأخرجه النسائي في عمل اليوم والليلة (٥٠٩) قال: أخبرنا أحمد بن إبراهيم بن محمد، قال: حدثنا ابن عائذ، قال: حدثنا الهيثم بن حميد، قال: حدثنا المطعم. وفي (٥١٠) قال: أخبرنا العباس بن محمد، قال: حدثنا خالد بن مخلد، قال: حدثنا عبد الله بن عمر، عن عبد العزيز بن عمر بن عبد العزيز.\nكلاهما - المطعم بن المقدام، وعبد العزيز بن عمر -عن مجاهد، فذكره.\n- ورواه عنه سالم، ولفظه أن ابن عمر كان يقول للرجل إذا أراد سفرا: ادن مني أودعك كما كان رسول الله -ﷺ- يودعنا. فيقول: أستودع الله دينك وأمانتك وخواتيم عملك.\nأخرجه أحمد (٢/٧) (٤٥٢٤) والترمذي (٣٤٤٣) قال: حدثنا إسماعيل بن موسى الفزاري. والنسائي في عمل اليوم والليلة (٥٢٣) قال: أخبرني محمد بن عبيد.\nثلاثتهم (أحمد، وإسماعيل بن موسى، ومحمد بن عبيد) عن أبي معمر سعيد بن خثيم، قال: حدثنا حنظلة، عن سالم بن عبد الله، فذكره.\n- ورواه القاسم بن محمد ولفظه قال: كنت عند ابن عمر، فجاءه رجل فقال: أردت سفرا، فقال عبد الله: انتظر حتى أودعك كما كان رسول الله -ﷺ- يودعنا، أستودع الله دينك وأمانتك وخواتيم عملك.\nأخرجه النسائي في الكبرى (الورقة ١١٨-ب) قال: أخبرني عمرو بن عثمان. وفي اليوم والليلة (٥٢٢) قال: أخبرنا محمود بن خالد. وابن خزيمة (٢٥٣١) قال: حدثنا علي بن سهل الرملي.\nثلاثتهم - عمرو بن عثمان، ومحمود بن خالد، وعلي بن سهل -عن الوليد بن مسلم، عن حنظلة، أنه سمع القاسم، فذكره.\n- ورواه قزعة ولفظه قال: أرسلني ابن عمر إلى حاجة فأخذ بيدي فقال: تعال أودعك كما ودعني رسول الله -ﷺ- وأرسلني إلى حاجة له فقال: أستودع الله دينك وأمانتك وخواتم عملك» .\nأخرجه أحمد (٢/١٣٦) (٦١٩٩) قال: حدثنا أبو نعيم. وعبد بن حميد (٨٣٤) قال: حدثنا أبو نعيم. والنسائي في عمل اليوم والليلة (٥١١) قال: أخبرني الحسن بن إسماعيل، قال: حدثنا عبدة. وفي (٥١٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو نعيم. وفي (٥١٣) قال: أخبرنا أحمد بن حرب، قال: حدثنا أبو ضمرة.\nثلاثتهم - أبو نعيم، وعبدة، وأبو ضمرة - عن عبد العزيز بن عمر بن عبد العزيز، عن يحيى بن إسماعيل ابن جرير، عن قزعة، فذكره.\n* أخرجه أحمد (٢/٣٨) (٤٩٥٧) قال: حدثنا مروان بن معاوية الفزاري. وأبو داود (٢٦٠٠) قال: حدثنا مسدد، قال: حدثنا عبد الله بن داود.\nكلاهما (مروان، وعبد الله بن داود) عن عبد العزيز بن عمر بن عبد العزيز، عن إسماعيل بن جرير، عن قزعة، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٥١٤) قال: أخبرنا الحسين بن حريث، قال: أخبرنا عيسى، عن عبد العزيز بن عمر بن عبد العزيز، قال حدثني إسماعيل بن محمد بن سعد، عن قزعة، فذكره.\n* أخرجه أحمد (٢/٢٥) (٤٧٨١) قال: حدثنا وكيع. والنسائي في عمل اليوم والليلة (٥١٥) قال: أخبرنا هشام بن عمار، عن يحيى.\nكلاهما (وكيع، ويحيى بن حمزة) عن عبد العزيز بن عمر بن عبد العزيز عن قزعة، فذكره. (ليس بينها أحد) .\n- ورواه نافع ولفظه عن ابن عمر، قال: «كان رسول الله -ﷺ- إذا ودع رجلا، أخذ بيده، فلا يدعها حتى يكون الرجل هو يدع يد النبي -ﷺ-، ويقول: أستودع الله دينك وأمانتك وآخر عملك» .\nورواية ابن أبي ليلى: «كان رسول الله -ﷺ- إذا أشخص السرايا يقول للشاخص: أستودع الله دينك وأمانتك وخواتم عملك.» .\nأخرجه ابن ماجة (٢٨٢٦) قال: حدثنا عباد بن الوليد، قال: حدثنا حبان بن هلال، قال: حدثنا ابن محيصن، عن ابن أبي ليلى، والترمذي (٣٤٤٢) قال: حدثنا أحمد بن أبي عبيد الله السلمي البصري، قال: حدثنا أبو قتيبة، عن إبراهيم بن عبد الرحمن بن يزيد بن أمية. والنسائي في عمل اليوم والليلة (٥٠٦) قال: أخبرنا يحيى بن محمد، قال: حدثنا حبان بن هلال، قال: حدثنا أبو محصن، عن ابن أبي ليلى.\nكلاهما (ابن أبي ليلى، وإبراهيم بن عبد الرحمن) عن نافع فذكره.","vol":"4","page":290},{"text":"٢٢٩٠ - (د) عبد الله بن [يزيد] الخطمي - ﵁ -: قال: «كان رسولُ الله - ﷺ- إذا أراد أن يَستَودِعَ الجيشَ، قال: أستودعُ الله دِينَكم وأمانتكم، وخواتيمَ أعمالكم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٠١) في الجهاد، باب في الدعاء عند الوداع، ورواه أيضًا ابن السني في \" عمل اليوم والليلة \" صفحة ١٦١، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٢٦٠١) قال: حدثنا الحسن بن علي، قال: حدثنا يحيى بن إسحاق السيلحيني. والنسائي في عمل واليوم والليلة (٥٠٧) قال: أخبرنا هلال بن العلاء بن هلال قال: حدثنا عفان.\nكلاهما (يحيى بن إسحاق، وعفان) قالا: حدثنا حماد بن سلمة، قال: أخبرنا أبو جعفر الخطمي، عن محمد بن كعب، فذكره.","vol":"4","page":292},{"text":"٢٢٩١ - (د) عبد الله بن عمر - ﵄ -: قال: «كان رسولُ الله - ﷺ- إذا سافر، فأقبل عليه الليل، قال: يا أرْضُ رَبِّي وربُّكِ الله، أعوذ بالله من شَرِّكِ، ومن شَرِّ ما خلقَ فيكِ، ومن شرِّ ما يَدُبُّ عليكِ، أعوذ بالله من أَسَدٍ وأَسُوَد، ومن الحَيَّةِ والعَقْرَبِ، ومن ساكِني البَلَدِ، ووالدٍ وما وَلَدَ» أخرجه أبو داود (١) . ⦗٢٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ساكني البلد): هم الجن، لأنهم سكان الأرض، والعرب تسمي الأرض المستوية: البلد، وإن لم تكن مسكونة ولا ذات أبنية.\n(ووالد وما ولد): الوالد هاهنا: إبليس، وما ولد: نسله وذريته.\n_________\n(١) رقم (٢٦٠٣) في الجهاد، باب ما يقول الرجل إذا نزل منزلًا، ورواه أيضًا أحمد في \" المسند \" ٢ / ١٣٢، وفي سنده الزبير بن الوليد الشامي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ⦗٢٩٣⦘ وقد صححه الحاكم في \" المستدرك \" ٢ / ١٠٠ ووافقه الذهبي، وحسنه الحافظ ابن حجر في \" تخريج الأذكار \" كما في \" الفتوحات الربانية \" لابن علان، فقال: هذا حديث حسن أخرجه أحمد وأبو داود، والنسائي، وأخرجه الحاكم وقال: صحيح الإسناد. اهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/١٣٢) (٦١٦١) (٣/١٢٤) قال: حدثنا أبو المغيرة. وأبو داود (٢٦٠٣) قال: حدثنا عمرو بن عثمان، قال: حدثنا بقية والنسائي في عمل اليوم والليلة (٥٦٣) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا بقية. وابن خزيمة (٢٥٧٢) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو المغيرة.\nكلاهما (أبو المغيرة، وبقية) عن صفوان بن عمرو، عن شريح بن عبيد الحضرمي، عن الزبير بن الوليد، فذكره.\n* قال أبو عبد الرحمن النسائي: الزبير بن الوليد، شامي، ما أعرف له غير هذا الحديث.\nقلت: الزبير بن الوليد، لم يوثقه غير ابن حبان.","vol":"4","page":292},{"text":"٢٢٩٢ - (م ط ت) خولة بنت حكيم - ﵂ -: قالت: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ نزلَ منزلًا، ثم قال: أعوذ بكلماتِ الله التاماتِ من شرِّ ما خَلَقَ، لم يَضُرَّهُ شيءٌ حتى يَرتَحِلَ من منزله ذلك» . أخرجه مسلم، والموطأ، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كلمات الله التامات): وصف كلماته بالتمام، إذ لا يجوز أن يكون شيء من كلامه ناقصًا، ولا فيه عيب، كما يكون في كلام الآدميين، وقيل: معنى التمام هاهنا: أن ينتفع بها المتعوذ، وتحفظه من الآفات.\n_________\n(١) رواه مسلم رقم (٢٧٠٨) في الذكر والدعاء، باب في التعوذ من سوء القضاء ودرك الشقاء وغيره، والموطأ ٢ / ٩٧٨ في الاستئذان، باب ما يؤمر به من الكلام في السفر، والترمذي رقم (٣٤٣٣) في الدعوات، باب ما يقول إذا نزل منزلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بنت حكيم السلمية تقول: سمعت رسول الله -ﷺ-، يقول: «من نزل منزلا. ثم قال: أعوذ بكلمات الله التامات من شر ما خلق لم يضره شيء، حتى يرتحل من منزله ذلك» .\n١- أخرجه مالك (الموطأ) صفحة (٦٠٥) عن الثقة عنده.\n٢- وأخرجه أحمد (٦/٣٧٧) قال: حدثنا حجاج. والبخاري في خلق أفعال العباد (٥٧) قال: حدثنا أبو صالح عبد الله بن صالح. وفي (٥٨) قال: حدثنا عبد الله بن يوسف (ح) وحدثنا آدم (ح) وحدثنا قتيبة. ومسلم (٨/٧٦) قال: حدثنا قتيبة بن سعيد (ح) وحدثنا محمد بن رمح. والترمذي (٣٤٣٧) قال: حدثنا قتيبة. والنسائي في عمل اليوم والليلة (٥٦٠) قال: أخبرنا قتيبة بن سعيد. وابن خزيمة (٢٥٦٦) قال: حدثنا محمد بن عبد الله بن عبد الحكم. قال: أخبرنا أبي وشعيب. ثمانيتهم (حجاج، وعبد الله بن صالح، وعبد الله بن يوسف، وآدم، وقتيبة، ومحمد بن رمح، وعبد الله بن عبد الحكم، وشعيب) عن الليث بن سعد، عن يزيد بن أبي حبيب، عن الحارث بن يعقوب.\nكلاهما - الثقة عند مالك، والحارث بن يعقوب - عن يعقوب بن عبد الله بن الأشج عن بسر بن سعيد، عن سعد بن أبي وقاص، فذكره.\n* وأخرجه مسلم (٨/٧٦) قال: حدثنا هارون بن معروف وأبو الطاهر. وابن خزيمة (٢٥٦٧) قال: حدثنا يونس بن عبد الأعلى.\nثلاثتهم (هارون، وأبو الطاهر بن السرح، ويونس) عن عبد الله بن وهب. قال: أخبرني عمرو بن الحارث، عن يزيد بن أبي حبيب والحارث بن يعقوب، عن يعقوب بن عبد الله بن الأشج، عن بسر بن سعيد، عن سعد بن أبي وقاص، فذكره.\n* وأخرجه أحمد (٦/،٣٧٧ ٣٧٨) قال: حدثنا يحيى بن إسحاق. قال: حدثنا ابن لهيعة. قال: حدثنا يزيد بن أبي حبيب، عن الحارث بن يعقوب. وفي (٦/٣٧٧، ٣٧٨) قال: حدثنا يحيى بن إسحاق. قال: حدثنا ابن لهيعة، عن جعفر بن ربيعة.\nكلاهما (الحارث بن يعقوب، وجعفر بن ربيعة) عن يعقوب بن الأشج، عن عامر بن سعد، عن سعد، فذكره.\n* وأخرجه أحمد (٦/٤٠٩) قال: حدثنا عفان. والدارمي (٢٦٨٣) قال: أخبرنا أحمد بن إسحاق وعفان. وابن ماجة (٣٥٤٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عفان والنسائي في عمل اليوم والليلة (٥٦١) قال: أخبرنا محمد بن معمر. قال: حدثنا حبان.\nثلاثتهم (عفان، وأحمد بن إسحاق، وحبان بن هلال) عن وهيب بن خالد. قال: حدثنا محمد بن عجلان، عن يعقوب بن عبد الله بن الأشج، عن سعيد بن المسيب، عن سعد بن مالك، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٥٦١مكرر) قال: أخبرنا عبد الحميد بن محمد. قال: حدثنا مخلد. قال: حدثنا سفيان، عن ابن عجلان، عن يعقوب بن عبد الله، عن سعيد بن المسيب. قال: قال رسول الله -ﷺ-» .. نحوه مرسلا.\n* وأخرجه النسائي في عمل اليوم والليلة (٥٦٢) قال: أخبرنا عيسى بن حماد. قال: أخبرني الليث. قال: حدثني بكير، عن سليمان بن يسار وبسر بن سعيد. قالا: جاء رجل إلى رسول الله -ﷺ- فقال: لدغتني عقرب. فقال له رسول الله -ﷺ-. «أما لو أن قلت حين أمسيت: أعوذ بكلمات الله التامة من شر ما خلق لم يضرك» مرسلا.","vol":"4","page":293},{"text":"<span data-type=\"title\" id=toc-466>الفصل الثامن: في أدعية الكرب والهم</span>\n٢٢٩٣ - (خ م ت) عبد الله بن عباس - ﵄ -: «أنَّ رسولَ الله - ﷺ- كان يقولُ عند الكربِ: لا إله إلا اللهُ العظيمُ الحليمُ، لا إله إلا الله رَبُّ العرش العظيم، لا إله إلا الله رَبُّ السمواتِ وربُّ الأرضِ، لا إله إلا الله رَبُّ الْعَرشِ الكريم» . هذه رواية البخاري، ومسلم، وأخرجه الترمذي، وليس عنده بعد «الأرض» «لا إله إلا الله» (١) .\n_________\n(١) رواه البخاري ١١ / ١٢٣ في الدعوات، باب الدعاء عند الكرب، وفي التوحيد، باب: وكان عرشه على الماء وهو رب العرش العظيم، وباب قول الله تعالى ﴿تعرج الملائكة والروح إليه﴾، ومسلم رقم (٢٧٣٠) في الذكر والدعاء، باب دعاء الكرب، والترمذي رقم (٣٤٣١) في الدعوات، باب ما يقول عند الكرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٢٨) (٢٠١٢) قال: حدثنا يحيى، قال: حدثنا هشام. وفي (١/٢٥٤) (٢٢٩٧) قال: حدثنا أبان بن يزيد. وفي (١/٢٥٨) (٢٣٤٤) قال: قال عبد الوهاب: أخبرنا هشام. وفي (١/٢٥٩) (٢٣٤٥) قال: حدثنا عبد الوهاب، قال: أخبرنا سعيد. وفي (١/٢٨٠) (٢٥٣٧) قال: حدثنا بهز، قال: حدثنا أبان بن يزيد العطار. وفي (١/٢٨٤) (٢٥٦٨) قال: حدثنا روح، قال: حدثنا سعيد، وهشام بن أبي عبد الله. وفي (١/٣٣٩) (٣١٤٧) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد (ح) ويزيد بن هارون، قال: أخبرنا سعيد. وفي (١/٣٥٦) (٣٣٥٤) قال: حدثنا وكيع، قال: حدثنا هشام وعبد بن حميد (٦٥٧) قال: أخبرنا يزيد بن هارون، قال: أخبرنا سعيد بن أبي عروبة. وفي (٦٥٨) قال: حدثنا محمد بن بشر العبدي، قال حدثا سعيد بن أبي عروبة. والبخاري (٨/٩٣) . وفي الأدب المفرد (٧٠٠) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام. وفي (٨/٩٣) قال: حدثنا مسدد، قال: حدثنا يحيى، عن هشام بن أبي عبد الله. وفي (٩/١٥٣) قال: حدثنا معلى بن أسد، قال: حدثنا يحيى، عن هشام بن أبي عبد الله وفي (٩/١٥٣) قال: حدثنا معلى بن أسد، قال: حدثنا وهيب، عن سعيد. وفي (٩/١٥٥) قال: حدثنا عبد الأعلى بن حماد، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد. ومسلم (٨/٨٥) قال: حدثنا محمد بن المثنى، وابن بشار، وعبيد الله بن سعيد، قالوا: حدثنا معاذ بن هشام، قال حدثني أبي (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن هشام. (ح) وحدثنا عبد بن حميد، قال: أخبرنا محمد بن بشر العبدي، قال: حدثنا سعيد بن أبي عروبة. وابن ماجة (٣٨٨٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن هشام صاحب الدستوائي. والترمذي (٣٤٣٥) قال: حدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثني أبي (ح) وحدثنا محمد بن بشار،\nقال: حدثنا بن أبي عدي، عن هشام. والنسائي في عمل اليوم والليلة (٦٥٣) قال: أخبرنا نصر بن علي ابن نصر، قال: حدثنا يزيد وهو ابن زريع، قال: حدثنا سعيد، وهشام. وفي الكبرى تحفة الأشراف (٥٤٢٠) عن محمد بن عبد الأعلى، عن خالد بن الحارث، عن هشام (ح) وعن عبيد الله بن سعيد، عن يحيى بن سعيد، عن هشام.\nثلاثتهم (هشام، وأبان، وسعيد بن أبي عروبة) عن قتادة.\n٢- وأخرجه أحمد (١/٢٦٨) (٢٤١١) قال: حدثنا حسن يعني ابن موسى. وفي (١/٢٨٠) (٢٥٣١) قال: حدثنا بهز. وعبد بن حميد (٦٦٠) قال: حدثنا الحسن بن موسى. ومسلم (٨/٨٥) قال: حدثني محمد بن حاتم، قال: حدثنا بهز. والنسائي في عمل اليوم والليلة (٦٥٢) قال: أخبرنا أبو بكر بن إسحاق، قال: أخبرنا الحسن بن موسى.\nكلاهما (الحسن بن موسى، وبهز) قالا: حدثنا حماد بن سلمة، عن يوسف بن عبد الله بن الحارث.\nكلاهما (قتادة، ويوسف بن عبد الله بن الحارث) عن أبي العالية الرياحي، فذكره.\nوأخرجه النسائي في عمل والليلة (٦٥٤) قال: أخبرنا محمد بن حاتم، قال: أخبرنا حبان، قال: أخبرنا عبد الله، عن مهدي بن ميمون، قال: حدثنا يوسف بن عبد الله بن الحارث، قال: قال لي أبو العالية: ألا أعلمك دعاء، أنبئت أن النبي -ﷺ- كان إذا نزلت به شدة دعا به، فذكره. ليس فيه ابن عباس.\n* في رواية يوسف بن عبد الله: «أن رسول الله -ﷺ-، كان إذا حزبه أمر ...» الحديث.","vol":"4","page":294},{"text":"٢٢٩٤ - (ت) أبو هريرة - ﵁ -: «أنَّ رسولَ الله - ﷺ- كان إِذا أهَمَّهُ أمْرٌ رفعَ رأسَهُ إلى السماء، وقال: سبحان اللهِ العظيم، وإذا اجتَهَدَ في الدُّعاء، قال: يا حَيُّ يا قيُّوم» أخرجه الترمذي (١) . ⦗٢٩٥⦘\nوفي روايةٍ ذكرها رزين: «أَن رسولَ الله - ﷺ- كان إذا دَهَمَه أمر رفع رأسه، وقال: سبحان الله العظيم، اللهمَّ إليكَ المشتَكى، وبك المستعَانُ، وعليك التُكْلانَ، يا حَيُّ يا قيُّوم» .\n_________\n(١) رقم (٣٤٣٢) في الدعوات، باب ما يقول عند الكرب، وفي سنده إبراهيم بن الفضيل المخزومي المدني أبو إسحاق، وهو متروك كما قال الحافظ في \" التقريب \"، ولذلك قال الترمذي: هذا حديث غريب، ولكن للحديث شواهد بمعناه يقوى بها، وانظر الحديث رقم (٢٢٩٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٤٣٦) قال: ثنا أبو سلمة يحيى بن المغيرة المخزومي المدني وغير واحد، قالوا: ثنا ابن أبي فديك، عن إبراهيم بن الفضل، عن المقبري، فذكره.\nقلت: إبراهيم بن الفضل، تركوه، وقد استغربه أبو عيسى.","vol":"4","page":294},{"text":"٢٢٩٥ - (خ) أبو هريرة - ﵁ -: «أنَّ رسولَ الله - ﷺ- كان إذا حَزَبَهُ أمر يَدْعو: يَتَعَوَّذُ من جَهدِ البَلاء، ودَرْكِ الشقاء، وسوء القضاء، وشماتَةِ الأعداء» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، والحديث دون قوله: كان إذا حزبه أمر يدعو، عند البخاري ١١ / ١٢٥ في الدعوات، باب التعوذ من جهد البلاء، و١١ / ٤٤٩ في القدر، باب من تعوذ بالله من درك الشقاء، ومسلم رقم (٢٧٠٧) في الذكر والدعاء، باب التعوذ من سوء القضاء، والنسائي ٨ / ٢٦٩ و٢٧٠ في الاستعاذة، باب الاستعاذة من سوء القضاء ودرك الشقاء من حديث أبي هريرة. ولفظه عند البخاري: كان رسول الله يتعوذ من جهد البلاء، ودرك الشقاء، وسوء القضاء، وشماتة الأعداء، قال الحافظ في \" الفتح \": وفي الحديث دلالة لاستحباب الاستعاذة من الأشياء المذكورة، وأجمع على ذلك العلماء في جميع الأعصار والأمصار. وسيأتي الحديث رقم (٢٣٩١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه بهذا اللفظ في الأصول المستمد منها هذا الكتاب، والحديث عند البخاري بلفظ: عن أبي صالح، عن أبي هريرة، «كان رسول الله -ﷺ- يتعوذ من جهد البلاء، ودرك الشقاء، وسوء القضاء، وشماتة الأعداء.» .\nقال سفيان: الحديث ثلاث، زدت أنا واحدة لا أدري أيتهن هي.\nأخرجه الحميدي (٩٧٢) . وأحمد (٢/٢٤٦) . والبخاري (٨/٩٣)، وفي الأدب المفرد (٦٦٩) قال: حدثنا علي بن عبد الله. وفي (٨/١٥٧) قال: حدثنا مسدد. وفي الأدب المفرد (٤٤١) قال: حدثنا عبد الله بن محمد. وفي (٧٣٠) قال: حدثنا محمد بن سلام. ومسلم (٨/٧٦) قال: حدثني عمرو الناقد وزهير بن حرب. والنسائي (٨/٢٦٩) قال: أخبرنا إسحاق بن إبراهيم. وفي (٨/٢٧٠) قال: أخبرنا قتيبة.\nعشرتهم (الحميدي، وأحمد، وعلي، ومسدد، وعبد الله بن محمد، ومحمد بن سلام. وعمرو، وزهير، وإسحاق، وقتيبة) عن سفيان بن عيينة، قال: حدثنا سمي مولى أبي بكر، عن أبي صالح، فذكره\n* الروايات ألفاظها متقاربة. وهذا لفظ رواية البخاري (٨/٩٣) .","vol":"4","page":295},{"text":"٢٢٩٦ - (د) أبو سعيد الخدري - ﵁ -: قال: «دخل رسولُ الله - ﷺ- ذاتَ يَوم المسجدَ، فإذا هو برجلٍ من الأنصار - يقال له: أبو أُمامة - جالسًا فيه، فقال: يا أبا أُمامةَ، مالي أراك جالسًا في المسجد في غَير وقتِ صلاة؟ قال: هُمُومٌ لَزِمَتْني ودُيُونٌ يا رسولَ الله، قال: ألا (١) أُعَلِّمُك كلامًا إذا قلتَه أذْهَبَ الله ﷿ هَمّكَ، وقضى عنك دَيْنك؟ فقال: بلى يا رسول الله، قال: قل - إذا أصبَحتَ وإذا أمسَيْتَ -: اللَّهمَّ إني ⦗٢٩٦⦘ أعوذ بك من الهَمِّ والحَزَنِ، وأعوذُ بك من العجْزِ والكَسَلِ، وأَعوذُ بك من البخْلِ والجُبْنِ، وأعوذ بك من غَلَبَةِ الدَّيْنِ وقَهرِ الرجال، فقلت ذلك، فأَذهَبَ الله همِّي، وقضى عني دَينْي» أخرجه أبو داود (٢) .\n_________\n(١) في أبي داود المطبوع: أفلا.\n(٢) رقم (١٥٥٥) في الصلاة، باب الاستعاذة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (١٥٥٥) قال: حدثنا أحمد بن عبيد الله العداني، قال: أخبرنا غسان بن عوف، قال: أخبرنا الجريري، عن أبي نضرة، فذكره.","vol":"4","page":295},{"text":"٢٢٩٧ - (ت) أنس بن مالك - ﵁ -: قال: «كان رسولُ الله -ﷺ- إذا كَرَبه أَمر، يقول: يا حيُّ يا قيُّوم، برحمتك أستَغيث» .\nوبإسناده قال: قال رسولُ الله - ﷺ-: «أَلِظُّوا بِيَاذَا الجلال والإكرام» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ألظوا): ألظ بالشيء: إذا لازمه، يقول: لازموه، وثابروا عليه، وأكثروا من التلفظ بـ «ياذا الجلال والإكرام» .\n_________\n(١) رقم (٣٥٢٢) في الدعوات، باب رقم (٩٩)، وقال الترمذي: هذا حديث غريب، وقد روي هذا الحديث عن أنس من غير هذا الوجه، قال الحافظ في \" تخريج الأذكار \" بعد ذكر حديث الترمذي هذا من طريق يزيد الرقاشي، كما في \" الفتوحات الربانية \" لابن علان: وقد وقع لنا حديث أنس من وجه آخر أقوى من هذا لكنه مختصر، ثم أخرجه من طريقين عن معتمر بن سليمان عن أبيه عن أنس ﵁ قال: كان من دعاء رسول الله ﷺ: يا حي يا قيوم، وقال بعد ذلك: حديث صحيح أخرجه ابن خزيمة، وله شاهد من حديث علي ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٥٢٤) قال: حدثنا محمد بن حاتم المكتب، قال: حدثنا أبو بدر شجاع بن الوليد، عن الرحيل بن معاوية، عن الرقاشي، فذكره.\nأخرجه الترمذي (٣٥٢٤) قال: حدثنا محمد بن حاتم المكتب، قال: حدثنا أبو بدر شجاع بن الوليد، عن الرحيل بن معاوية، عن يزيد الرقاشي، فذكره.\nأخرجه الترمذي (٣٥٢٥) قال: حدثنا محمود بن غيلان، قال: حدثنا المؤمل، عن حماد بن سلمة، عن حميد، فذكره.","vol":"4","page":296},{"text":"٢٢٩٨ - (د) أسماء بنت عميس - ﵂ -: قالت: قال لي ⦗٢٩٧⦘ رسولُ الله -ﷺ-: «ألا أُعَلِّمُكِ كلماتٍ تَقُولينَهُنَّ عند الكَرْب - أو في الكربِ -؟: اللهُ، اللهُ رَبِّي لا أُشرك به شيئًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٢٥) في الصلاة، باب في الاستغفار، وفي سنده هلال أبو طعمة الأموي مولى عمر بن عبد العزيز شامي سكن مصر، لم يوثقه غير محمد بن عبد الله بن عامر الموصلي الحافظ، وباقي رجاله ثقات، وقد أورده ابن أبي حاتم في \" الجرح والتعديل \"، ولم يذكر فيه جرحًا ولا تعديلًا، وقد ترجم له الحافظ ابن حجر في \" التهذيب \" و\" التقريب \" والخزرجي في \" الخلاصة \"، وقال الحافظ في \" التقريب \": مقبول، ولم يثبت أن مكحولًا رماه بالكذب.\nأقول: ومن الغريب قول الأستاذ ناصر الدين الألباني في تعليقه على \" الكلم الطيب \": صفحة (٧٣) \" ومن الغريب أن المؤلفين في تراجم رجال الستة مثل \" التهذيب \"، و\" الخلاصة \"، و\" التقريب \"، أغفلوه فلم يذكروه \"، وقال أيضًا في فهرس الكتاب المذكور صفحة (١٣١): هلال مولى عمر بن عبد العزيز من رواة أبي داود لم يترجموه، أقول: وقد ترجموه كما رأيت في الكتب الثلاثة التي أشار إليها ونفى ترجمته فيها.\nأقول: وللحديث شاهد عند ابن حبان في صحيحه من حديث عائشة ﵂ رقم (٢٣٦٩) موارد، فالحديث به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل: أحمد (٦/٣٦٩) قال: حدثنا وكيع. وأبو داود (١٥٢٥) قال: حدثنا مسدد. قال: حدثنا عبد الله بن داود. وابن ماجة (٣٨٨٢) قال: حدثنا أبو بكر. قال: حدثنا محمد بن بشر. (ح) وحدثنا علي بن محمد. قال: حدثنا وكيع. والنسائي في عمل اليوم والليلة (٦٤٧) قال: أخبرني زكريا بن يحيى. قال: حدثني عمرو بن عثمان. قال: حدثنا محمد بن خالد. وفي (٦٤٩) قال: أخبرنا إسحاق بن منصور. قال: أخبرنا أبو نعيم.\nخمستهم (وكيع، وعبد الله بن داود، ومحمد بن بشر، ومحمد بن خالد، وأبو نعيم) عن عبد العزيز بن عمر بن عبد العزيز، عن هلال مولى عمر بن عبد العزيز، عن عمر بن عبد العزيز، عن عبد الله بن جعفر، فذكره.\n* في رواية محمد بن خالد: عن أبي هلال. قال النسائي: قوله: عن أبي هلال خطأ، وإنما هو هلال، وهو مولى لهم.\n* وأخرجه النسائي في عمل اليوم والليلة (٦٥٠) قال: أخبرني زكريا بن يحيى. قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا جرير، عن مسعر، عن عبد العزيز بن عمر بن عبد العزيز، عن عمر بن عبد العزيز. قال: جمع رسول الله -ﷺ- أهل بيته. فقال: إذا أصاب أحدكم هم، أو حزن، فليقل سبع مرات: الله ربي لا أشرك به شيئا. مرسلا.","vol":"4","page":296},{"text":"٢٢٩٩ - (د) عبد الرحمن بن أبي بكرة - ﵀ -: قال: «قلتُ لأبي: يا أَبَتِ، أسمعُكَ تقولُ كلَّ غدَاة: اللَّهمَّ عافني في سمعى، اللَّهمَّ عافني في بصري، لا إِلهَ إلا أنت، تُكرِّرُها ثلاثًا حين تُصبح، وثلاثًا حين تُمسي، فقال: يا بُنيَّ، إني سمعتُ رسولَ الله - ﷺ- يدعو بهنَّ، فأنا أُحِبُّ أن أَستَنَّ بِسُنَّتِهِ» .\nوفي رواية: أنه يقول: «اللَّهمَّ إني أعوذ بك من الكُفْر والفَقْرِ، اللَّهمَّ إني أُعُوذ بك من عذاب القبر، لا إله إلا أنتَ - يُعيدُها ثلاثًا حين يصبح، وثلاثًا حين يُمسي - فيدعو بهنَّ، فأحِبُّ أن أسْتَنَّ بِسُنَّته، قال: وقال لي ⦗٢٩٨⦘ رسولُ الله - ﷺ- دَعَواتُ المَكْروب: اللَّهُمَّ رحمتَك أرجو، فلا تَكِلْني إلى نفسي طَرْفَةَ عين، وأَصلِح لي شَأني كلَّه، لا إله إلا أنتَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٩٠) في الأدب، باب ما يقول إذا أصبح، وإسناده حسن. وقد روى الفقرة الأخيرة منه ابن حبان في صحيحه رقم (٢٣٧٠) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٤٢) . والبخاري في الأدب المفرد (٧٠١) قال: حدثنا عبد الله ابن محمد. وأبو داود (٥٠٩٠) قال: حدثنا العباس بن عبد العظيم، ومحمد بن المثنى. والنسائي في عمل اليوم والليلة (٢٢) قال: أخبرنا العباس بن عبد العظيم. وفي (٥٧٢) قال: أخبرنا محمد بن المثنى. وفي (٦٥١) قال: أخبرنا إسحاق بن منصور.\nخمستهم (أحمد بن حنبل، وعبد الله بن محمد، والعباس، وابن المثنى، وإسحاق) عن أبي عامر عبد الملك بن عمرو، عن عبد الجليل بن عطية، عن جعفر بن ميمون، قال: حدثني عبد الرحمن بن أبي بكرة، فذكره.\nقال النسائي: جعفر بن ميمون ليس بالقوي.","vol":"4","page":297},{"text":"٢٣٠٠ - () عبد الله بن مسعود - ﵁ -: أن رسولَ الله - ﷺ- قال: «مَن كَثُر هَمُّهُ فَليَقُل: اللَّهمَّ إِني عَبدُك، وابن عبدكَ، وابنُ أمَتك، وفي قبضَتِك، ناصِيتي بيدِك، ماضٍ فيَّ حكمُك، عدلٌ فيَّ قضاؤُك، أسأَلُك بكلِّ اسمٍ هو لكَ، سَمَّيتَ به نفسك، أو أنْزَلتَه في كتابك، أَو استَأثَرْتَ به في مكنُون الغيب عندَك: أن تجعلَ القرآن ربيعَ قلبي، وجَلاءَ هَمِّي وغَمِّي، ما قالها عبدٌ قطُّ إلا أذْهَبَ الله غَمَّه، وأبدله به فرحًا» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استأثرت): الاستئثار بالشيء: التخصيص به والانفراد. ⦗٢٩٩⦘\n(ربيع قلبي): جعل القرآن ربيع قلبه، لأن الإنسان يرتاح قلبه في الربيع من الأزمان، ويميل إليه.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو حديث صحيح رواه أحمد في \" المسند \" رقم (٣٧١٢) و(٤٣١٨)، وصححه ابن حبان رقم (٢٣٧٢) موارد، في \" الأذكار \"، باب ما يقول إذا أصابه هم أو حزن، ورواه الحاكم في \" المستدرك \" ١ / ٥٠٩ في الدعاء، باب دعاء يدفع الهم والحزن، وذكره الهيثمي في \" مجمع الزوائد \" ١٠ / ١٣٦ وزاد نسبته لأبي يعلى والبزار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول:\nأخرجه أحمد (١/٣٩١) (٣٧١٢)، (١/٤٥٢) (٤٣١٨) قال: حدثنا يزيد، قال: أنبأنا فضيل بن مرزوق، قال: حدثنا أبو سلمة الجهني، عن القاسم بن عبد الرحمن، عن أبيه، فذكره.","vol":"4","page":298},{"text":"<span data-type=\"title\" id=toc-467>الفصل التاسع: في دعاء الحفظ</span>\n٢٣٠١ - (ت (١) عبد الله بن عباس - ﵄ -: قال: «بينا نحنُ عند رسولِ الله -ﷺ- جاءه عليُّ بن أبي طالب، فقال: بأبي أنت وأُمِّي، يا رسول الله يَتَفَلَّت، هذا القرآنُ من صدري، فما أجدُني أَقدِرُ عليه؟ فقال له رسولُ الله - ﷺ-: يا أبا الحسن، أفلا أُعَلِّمُك كلماتٍ ينفعك الله بهنَّ، وَيَثْبُتُ بهنَّ ما تَعَلَّمت في صَدرِك؟ قلت: أَجَل يا رسولَ الله، فعلِّمني، قال: إذا كان لَيلَةُ الجُمعة، فإن استطعتَ أن تقوم في ثُلثِ الليل الآخِر، فإنها ساعة مَشهودة والدعاء فيها مُستجاب، وقد قال أخي يعقوب لبنيه: ﴿سَوفَ أستَغْفِرُ لكم رَبِّي﴾ [يوسف: ٩٨]، يقول: حتى تأتيَ ليلةُ الجُمعة، فإن لم تَستَطع فَقُم في وَسَطها، فإن لم تستطع فقم في أوَّلها، فصلِّ أرْبَعَ ركَعَات، تقرأُ في الأولى بفاتحة الكتاب، ويس، وفي الثانية بفاتحةِ الكتاب، وحم الدُّخان، وفي الثالثة بفاتحة الكتاب، وألم تَنْزِيل السجدة، وفي الركعة الرابعة بفاتحة ⦗٣٠٠⦘ الكتاب، وتبارك المُفَصَّل، فإذا فَرغْتَ من التشهد فاحمَدِ الله، وأَحسِنِ الثَّناءَ عليه، وَصَلِّ عَليَّ وأَحْسن، وصلِّ على سائر النَبييِّن، واستغفر للمؤمنين والمؤمناتِ، ولإخوَانك الذين سَبَقُوك بالإيمان، ثم قل في آخِر ذلك: اللَّهمَّ ارْحَمني بتَرك المَعاصي أبدا ما أبقَيْتَني، وارْحمني أنْ أَتَكَلَّفَ ما لا يَعنيني، وارْزُقني حُسنَ النَّظَر فيما يُرْضِيكَ عَني، اللَّهمَّ بَدِيعَ السموات والأرض، ذا الجَلالِ والإكرام، والعِزَّة التي لا تُرام، أسألك يا الله، يا رحمنُ، بجلالك ونُور وَجهِك: أَنْ تُلْزِم قلبي حِفظَ كتابك كما علَّمتني، وارزُقني أن أتْلُوَه على النَّحوِ الذي يُرضيك عَنِّي، اللَّهمَّ بديعَ السموات والأرض، ذا الجلال، والإكرام والعِزَّة التي لا ترام، أسألك يا الله يا رحمنُ، بجلالك، ونُور وجهك: أن تُنَوِّرَ بكتابك بصري، وأن تُطْلِقَ به لساني، وأن تُفَرِّجَ به عن قلبي، وأَن تَشْرَح به صدري، وأن تَغْسِلَ به بَدَني، فإنه لا يُعينُني على الحق غَيْرُك، ولا يُؤتِنِيه إلا أنتَ، ولا حول ولا قوة إلا بالله العلي العظيم. [يا أبا الحسن]، تَفْعَل ذلك ثلاثَ جُمَعٍ، أو خَمسًا، أو سبعًا، تُجَابُ بإذنِ الله، والذي بعثَني، ما أخطأ مُؤمنًا قَطُّ، قال ابن عباسٍ: والله ما لَبثَ عَليٌّ إلا خَمسًا، أو سبعًا، حتى جاء رسولَ الله - ﷺ- في ذلك المجلس، فقال: يا رسول الله، كنتُ فيما خَلا، لا آخُذُ إلا أربع آيات [أ] ونحوَها، فإذا ⦗٣٠١⦘ قرأتُهن على نفسي تَفَلَّتْنَ مني، وإِني أتعَلَّم اليومَ أربعين آية، أو نحوَها، فإذا قرأتُها على نفسي، فكأنما كتابُ الله بين عينَيَّ، ولقد كنتُ أسمع الحديثَ، فإذا رَددتهُ على نفسي تَفَلَّتَ، وأنا أسمع اليومَ الأحاديثَ، فإذا تحدَّثتُ بها لم أَخْرِمْ منها حرفًا، فقال رسولُ الله - ﷺ- عند ذلك: مؤمِنٌ وربِّ الكعبة أبا الحسن» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم أخرم): أي: لم أترك ولم أدع.\n_________\n(١) رمز له في الأصل بـ: د، وهو خطأ، والصواب ما أثبتناه.\n(٢) رقم (٣٥٦٥) في الدعوات، باب في دعاء الحفظ من حديث أحمد بن الحسن بن جنيدب الترمذي، عن سليمان بن عبد الرحمن التيمي الدمشقي قال: أخبرنا الوليد بن مسلم، أخبرنا ابن جريج، عن عطاء بن أبي رباح وعكرمة مولى ابن عباس، وأخرجه أيضًا الحاكم في \" المستدرك \"، وإسناده جيد، ولكن في متنه غرابة. وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث الوليد بن مسلم. أقول: وقد أورد الحديث الحافظ المنذري في \" الترغيب والترهيب \" ٢ / ٢١٤ الطبعة المنيرية من رواية الترمذي والحاكم، ثم قال في آخره: طرق أسانيد هذا الحديث جيدة، ومتنه غريب جدًا. وقال السيوطي في \" الآلئ المصنوعة \": وأخرجه الحاكم وقال: صحيح على شرط الشيخين، ولم تركن النفس إلى مثل هذا من الحاكم، فالحديث يقصر عن الحسن، فضلًا عن الصحة، وفي ألفاظه نكارة. وقال الحافظ الذهبي في \" تلخيص المستدرك \": هذا حديث منكر شاذ، وقد حيرني والله جودة سنده، وقد ذكر هذا الحديث أيضًا الحافظ الذهبي في \" ميزان الاعتدال \" في ترجمة سليمان بن عبد الرحمن الدمشقي، أحد رواة هذا الحديث، ثم قال: وهو مع نظافة سنده، حديث منكر جدًا، في نفسي منه شيء، فالله أعلم. فلعل سليمان شبه له، وأدخل عليه، كما قال فيه أبو حاتم: لو أن رجلًا وضع له حديثًا لم يفهم. وقال الحافظ ابن حجر في \" تهذيب التهذيب \" عن سليمان هذا: قال يعقوب بن سفيان: كان صحيح الكتاب، إلا أنه كان يحول، فإن وقع فيه شيء فمن النقل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n موضوع: أخرجه الترمذي (٣٥٧٠) قال: حدثنا أحمد بن الحسن، قال: حدثنا سليمان بن عبد الرحمن الدمشقي، قال: حدثنا الوليد بن مسلم، قال: حدثنا ابن جريج، عن عطاء بن أبي رباح، وعكرمة مولى ابن عباس، فذكراه.\nقال أبو عيسى الترمذي: هذا حديث غريب لا نعرفه إلا من حديث الوليد بن مسلم.\nوقال الذهبي في تلخيص المستدرك: حديث منكر شاذ.","vol":"4","page":299},{"text":"٢٣٠٢ - () أبو بكر الصديق - ﵁ -: قال: «علَّمَني رسولُ الله - ﷺ- هذا الدعاء، قال: قل: اللَّهمَّ إني أسألك بمحمد نبيِّك، وبإبراهيم خليلكَ وبموسى نجيِّك، وبعيسى رُوحِك وكلمتِك، وبتوراة موسى، وإنجيل عيسى، وزبور داودَ، وفُرقَان مُحمدٍ، وكلِّ وَحيٍّ أوحَيْتَهُ، وقضاءٍ قَضَيْتَهُ، وأسأَلك بكلِّ اسمٍ هو لك، أَنْزَلتَه في كتابك، أو استأْثَرت به في غيبك، وأسأَلك باسمك المطَهَّرِ الطَّاهر، بالأَحَد الصَّمد الوتْرِ، وبعظَمَتِك وكِبْريائك، وبِنُور وجهك: أن ترزُقَني القرآن، والعلمَ، وأَنْ تَخْلِطَهُ بِلحْمي، ودمي، وسمعي، وبصري، وتَستَعمل به جسدي، بحولك وقوتك، فإنه لا حول ولا قوة إلا بك» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نجيك): النجي: المناجي، وهو المخاطب للإنسان المحدث له.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين. ولم أره بهذا اللفظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، وقد سبرت فيه الكثير، ولم اهتد إليه.","vol":"4","page":302},{"text":"<span data-type=\"title\" id=toc-468>الفصل العاشر: في دعاء الاستخارة والتروي</span>\nالدعاء المشهور في الاستخارة وقد جاء مقرونًا بصلاة الاستخارة في ⦗٣٠٣⦘ حديث واحد، فلذلك ذكرناه في «كتاب الصلاة» من حرف «الصاد» وقد ذكرنا هاهنا ما وجدناه منها خارجًا عن ذلك.\n٢٣٠٣ - (ت) أبو بكر الصديق - ﵁ -: «أنَّ النبيَّ - ﷺ- كان إذا أراد أمرًا قال: اللَّهمَّ خِر لي واخْتَرْ لي» . أخرجه الترمذي، وقال: راوي هذا الحديث تَفَرَّدَ به، ولا يتابع عليه، وهو ضعيف عند أهل الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خِر لي): أي: اختر لي، واجعل الخيرة من أمري.\n_________\n(١) رقم (٣٥١١) في الدعوات، باب رقم (٩٠)، وفي سنده زنفل بن عبد الله، وهو ضعيف، كما قال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث زنفل، وهو ضعيف عند أهل الحديث، ويقال له: زنفل بن عبد الله العرفي، وكان يسكن عرفات، وتفرد بهذا الحديث، ولا يتابع عليه، وقال الحافظ ابن حجر في \" تخريج الأذكار \" كما في \" الفتوحات الربانية \" لابن علان: هذا حديث غريب أخرجه الترمذي والبزار، وقال الترمذي: غريب، وزنفل بوزن جعفر ضعيف، تفرد بهذا الحديث، قال البزار: لا نعلمه يروى بهذا الإسناد، ولا يتابع زنفل عليه، وقال الدارقطني في \" الأفراد \": وتفرد به زنفل، وقال ابن عدي: لم يروه إلا زنفل، ونقل تضعيفه عن جماعة، ثم قال: وأخرج ابن أبي الدنيا بسند قوي إلى ابن مسعود أنه كان ينكر على من يدعو مقتصرًا على قوله: اللهم خر لي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٥١٦) قال: حدثنا محمد بن بشار، قال: حدثنا إبراهيم بن عمر بن أبي الوزير، قال: حدثنا زنفل بن عبد الله أبو عبد الله، عن ابن أبي مليكة، عن عائشة، فذكرته.\n* قال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث زنفل، وهو ضعيف عند أهل الحديث.\nقلت: عزاه الحافظ في تخريج الأذكار للبزار من طريق زنفل، ونقل قول الدارقطني في الأفراد: تفرد به زنفل، وكذا قال أبو أحمد بن عدي في الكامل.","vol":"4","page":302},{"text":"٢٣٠٤ - (ت) رجل من بني حنظلة - ﵀-: قال: «صَحِبتُ شدَّاد بن أوس، فقال: ألا أعلِّمُك ما كان رسولُ الله - ﷺ- يُعَلِّمُنا نقول، إذا روَّينا أمرًا؟ قل: اللَّهمَّ إني أَسألك الثَّبَات في الأمر، وعَزِيمة الرُّشد، ⦗٣٠٤⦘ وأسأَلك شُكرَ نِعْمَتِك، وَحُسنَ عبادتك، وأَسألك لسانًا صادقًا، وقلبًا سليمًا، وأَعُوذ بك من شَرِّ ما تعلم، وأسألك من خير ما تعلم، وأستغفرك لما تعلم، إنك أنت علامُ الغُيوب» أخرجه الترمذي، وأردفه بحديث آخر في معنى: إذا أوى إلى فِرَاشه ولم يذكر فيه: «إذا رَوَّينَا أمرًا» (١) .\n_________\n(١) رقم (٣٤٠٤) في الدعوات، باب رقم (٢٢)، وفيه جهالة الرجل من بني حنظلة، وقد تقدم الكلام عليه رقم (٢٢٤٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: راجع الحديث رقم (٢٢٤٥) .","vol":"4","page":303},{"text":"<span data-type=\"title\" id=toc-469>الفصل الحادي عشر: في أدعية اللباس</span>\n٢٣٠٥ - (ت د) أبو سعيد الخدري - ﵁ -: قال: كان رسولُ الله - ﷺ- إذا استَجَدَّ ثوبًا، قال: «اللَّهمَّ لك الحمدُ، أَنت كَسَوتَني هذا - ويُسمِّيهِ باسمه، إِما قميصًا، وإما عِمامة، أو رِداء - نسألك خيْرَه وخيْرَ ما صُنعَ له، وأعوذ بك من شَرِّه، وشَرِّ ما صُنِع له» أخرجه الترمذي، وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١٧٦٧) في اللباس، باب ما يقول إذا لبس ثوبًا جديدًا، وأبو داود رقم (٤٠٢٠) في اللباس في فاتحته، من حديث عبد الله بن المبارك، عن سعيد بن إياس الجريري، عن أبي نضرة عن أبي سعيد الخدري، وسعيد بن إياس الجريري اختلط قبل موته بثلاث سنين، وقال الحافظ ابن حجر في \" تخريج الأذكار \": وأخرجه النسائي من طريق حماد بن سلمة عن الجريري عن أبي العلاء عبد الله بن الشخير عن النبي ﷺ، وقال: سماع حماد من سعيد بن إياس الجريري قديم، وقال الترمذي: حديث حسن، وهو كما قال، وقال: وفي ⦗٣٠٥⦘ الباب عن عمر، وابن عمر، وحسنه أيضًا الحافظ ابن حجر في \" تخريج الأذكار \"، كما في \" الفتوحات الربانية \" لابن علان، وقد صحح الحديث النووي في \" الأذكار \" وتعقبه الحافظ ابن حجر في \" تخريج الأذكار \" وقال: فعجب من الشيخ (يعني النووي) كيف جزم بأنه حديث صحيح، ويحتمل أنه صحح المتن لمجيئه من طريق آخر حسن أيضًا. أقول: وروى الحديث أيضًا ابن حبان في صحيحه رقم (١٤٤٢) موارد من حديث عيسى بن يونس عن الجريري عن أبي نضرة عن أبي سعيد الخدري ﵁، ورواه الحاكم في \" المستدرك \" ٤ / ١٩٢ وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٠) قال: حدثنا خلف بن الوليد، قال: حدثنا ابن مبارك. وفي (٣/٥٠) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله بن المبارك. وعبد بن حميد (٨٨٢) قال: حدثنا يحيى بن عبد الحميد، قال: حدثنا عبد الله بن المبارك. وأبو داود (٤٠٢٠) قال: حدثنا عمرو بن عون، قال: أخبرنا ابن المبارك. وفي (٤٠٢١) قال: حدثنا مسدد، قال: حدثنا عيسى بن يونس. وفي (٤٠٢٢) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا محمد بن دينار. والترمذي (١٧٦٧) وفي الشمائل (٦٠) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك. وفي (١٧٦٧) أيضا، وفي الشمائل (٦١) قال: حدثنا هشام بن يونس الكوفي، قال: أخبرنا القاسم بن مالك المزني. والنسائي في عمل اليوم والليلة (٣٠٩) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا عبد الله بن يوسف، قال: حدثنا عيسى ابن يونس.\nأربعتهم (ابن المبارك، وعيسى، ومحمد بن دينار، والقاسم (عن سعيد بن إياس الجريري، عن أبي نضرة، فذكره.\n* قال أبو داود: عبد الوهاب الثقفي لم يذكر فيه (أبا سعيد) وحماد بن سلمة قال: عن الجريري، عن أبي العلاء، عن النبي -ﷺ- قال: أبو داود: حماد بن سلمة والثقفي سماعهما واحد.\nقلت: سعيد بن إياس الجريري اختلط، وقد أخرج مسلم عن حماد عن الجريري في المتابعات، والله أعلم.","vol":"4","page":304},{"text":"٢٣٠٦ - (ت) أبو أمامة الباهلي - ﵁ -: قال: «لَبِسَ عُمرُ بنُ الخطاب - ﵁ - ثوبًا جديدًا، فقال: الحمد لله الذي كساني ما أُوَارِي به عَوْرتي، وأتجمَّلُ به في حياتي، ثم قال: سمعتُ رسولَ الله -ﷺ- يقول: من لبس ثوبًا جديدًا، فقال: الحمد لله الذي كساني ما أُوَاري به عَوْرتي، وأَتجمَّلُ به في حياتي، ثم عَمَد إلى الثوب الذي أَخْلَق فتصدَّق به، كان في كَنف الله، وفي حِفْظِ الله، وفي سِتْر الله حَيًّا وميتًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٥٥) في الدعوات، باب رقم (١١٩)، وأخرجه أيضًا ابن ماجة رقم (٣٥٥٧) في اللباس، باب ما يقول الرجل إذا لبس ثوبًا جديدًا، من حديث أصبغ بن زيد عن أبي العلاء عن أبي أمامة، وأبو العلاء مجهول لا يعرف اسمه، وقال الترمذي: هذا حديث غريب، وقد رواه أيضًا الترمذي والحاكم في \" المستدرك \" ٤ / ١٩٣ من حديث يحيى بن أيوب عن عبيد الله ابن زحر عن علي بن يزيد الألهاني عن القاسم بن عبد الرحمن الدمشقي عن أبي أمامة، وإسناده ضعيف أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٤٤) (٣٠٥)، وعبد بن حميد (١٨)، وابن ماجة (٣٥٥٧) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٣٥٦٠) قال: حدثنا يحيى بن موسى وسفيان بن وكيع.\nخمستهم (أحمد، وعبد، وأبو بكر، ويحيى، وسفيان) عن يزيد بن هارون، قال: حدثنا أصبغ بن زيد، قال: حدثنا أبو العلاء عن أبي أمامة، فذكره.\nقلت: أبو العلاء مجهول، والحديث استغربه الترمذي.\nوأخرجه الحاكم (٤/١٩٣) من طريق الألهاني عن القاسم وكلاهما ضعيف بمرة.","vol":"4","page":305},{"text":"<span data-type=\"title\" id=toc-470>الفصل الثاني عشر: في أدعية الطعام والشراب</span>\n٢٣٠٧ - (ت د) أبو سعيد الخدري - ﵁ -: قال: «كان رسولُ الله - ﷺ- إذا أَكل أو شربَ، قال: الحمد لله الذي أطعَمنا وسقانا، وجعلنا مسلمين» . هذه رواية الترمذي.\nوفي رواية أبي داود: «كان إذا فرغ من طعامه قال ... وذكر الحديث» (١) .\n_________\n(١) رواه الترمذي رقم (٣٤٥٣) في الدعوات، باب ما يقول إذا فرغ من الطعام، وأبو داود رقم (٣٨٥٠) في الأطعمة، باب ما يقول الرجل إذا طعم، وأخرجه أيضًا ابن ماجة رقم (٣٢٨٣) في الأطعمة، باب ما يقال إذا فرغ من الطعام، وهو حديث حسن، وقد حسنه الحافظ ابن حجر في \" تخريج الأذكار \" كما في \" الفتوحات الربانية \" لابن علان، فقال بعد تخريجه للحديث من طريق الإمام أحمد: هذا حديث حسن، وأخرجه أيضًا من طريق الطبراني عن أبي سعيد بلفظ: كان إذا أكل طعامًا قال: الحمد لله ... الخ مثله سواء، وأفاد الحافظ أن النسائي أخرجه في \" اليوم والليلة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٢، ٩٨) قال: حدثنا وكيع. وأبو داود (٣٨٥٠) قال: حدثنا محمد بن العلاء، قال: حدثنا وكيع. والترمذي في الشمائل (١٩١) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد الزبيري. والنسائي في عمل اليوم والليلة (٢٨٩) قال: أخبرني أحمد بن سعيد الرباطي، قال: حدثنا الزبيري.\nكلاهما وكيع، والزبيري قالا: حدثنا سفيان الثوري، عن أبي هاشم الرماني الواسطي، عن إسماعيل بن رياح، عن أبيه، أو عن غيره. فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٢٨٨) قال: أخبرنا أحمد بن سليمان، قال: حدثنا معاوية بن هشام، قال: حدثنا سفيان، عن أبي هاشم، عن رباح، وقال مرة أخرى: عن رياح، فذكره. ليس فيه إسماعيل بن رياح.\n* رواية الزبيري ليس فيها أو عن غيره.\n* وأخرجه أحمد (٣/٩٨) قال: حدثنا وكيع، قال: حدثنا إسرائيل. عن منصور وعبد بن حميد (٩٠٧) قال: أخبرنا يزيد بن هارون، قال: أخبرنا الحجاج بن أرطاة، عن رياح بن عبيدة. كلاهما (منصور، ورياح) عن رجل، عن أبي سعيد، فذكره.\n* وأخرجه ابن ماجة (٣٢٨٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، عن حجاج، عن رياح بن عبيدة، عن مولى لأبي سعيد، عن أبي سعيد، فذكره.\n* وأخرجه الترمذي (٣٤٥٧) قال: حدثنا أبو سعيد الأشج، قال: حدثنا حفص بن غياث، وأبو خالد الأحمر، عن حجاج بن أرطأة، عن رياح بن عبيدة، قال حفص: عن ابن أخي أبي سعيد. وقال أبو. خالد: عن مولى لأبي سعيد، عن أبي سعيد، فذكره.","vol":"4","page":306},{"text":"٢٣٠٨ - (د) أبو أيوب الأنصاري - ﵁ -: قال: «كان رسولُ الله - ﷺ- إذا أكل أو شَرِبَ، قال: الحمد لله الذي أطعَم وسَقَى، وسَوَّغَه وجعلَ له مَخْرجًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٥١) في الأطعمة، باب ما يقول الرجل إذا طعم، ورواه أيضًا ابن حبان في صحيحه رقم (١٣٥١) موارد، وإسناده صحيح، قال الحافظ ابن حجر في \" تخريج الأذكار \": الحديث صحيح، وأشار إلى أن الطبراني أخرجه في \" كتاب الدعاء \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أبو داود في الأطعمة (٣٨٥١) ..","vol":"4","page":306},{"text":"٢٣٠٩ - (خ ت د) أبو أمامة الباهلي - ﵁ -: أن رسولَ الله -ﷺ- كان إذا رفع مائدته (١)، قال: «الحمد لله كثيرًا طيِّبًا مبارَكًا فيه، غير مَكْفيّ، ولا مودَّعٍ، ولا مُسْتَغْنى عنه رَبُّنا» .\nوفي رواية: «كان إذا فرغ من طعامه» وقال مَرَّة: إذا رفع مائدتَه قال: «الحمد لله الذي كفانا وآوانا، غير مَكْفيٍّ ولا مَكفُورٍ» وقال مَرّة: «لك الحمدُ رَبَّنا غَيرَ مَكْفِيٍّ ولا مَودَّعٍ، ولا مُستَغْنى عنه ربُّنا (٢)» أخرجه البخاري، والترمذي، وأبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مكفي): المكفي: المقلوب، من قولك: كفأت القدر: إذا قلبتها، والضمير راجع إلى الطعام، كذا قال ابن السكيت، وقال غيره: أكفأت ⦗٣٠٨⦘ القدر - بألف - وقال الخطابي: «غير مكفي، ولا مودع، ولا مستغنى عنه» معناه: أن الله سبحانه هو المُطعِم والكافي، وهو غير مُطعَم ولا مُكفى.\nقال الله تعالى: ﴿وَهْوَ يُطْعِمُ ولا يُطْعَمُ﴾ [الأنعام: ١٤]، وقوله: «ولا مودع» أي: غير متروك الطلب إليه والرغبة فيما عنده، ومنه قوله تعالى: ﴿مَا وَدَّعكَ رَبُّكَ﴾ [الضحى: ٣] أي: ما تركك، ومعنى المتروك. المستغنى عنه.\n(ولا مكفور): أي: لا نكفر نعمتك علينا بهذا الطعام، فعلى هذا: التفسير الثاني يحتاج أن يكون قوله: «ربنا» مرفوعًا، أي: ربنا غير مكفي ولا مودع، ولا مستغنى عنه، وعلى التفسير الأول: يكون «ربنا» منصوبًا على النداء المضاف، وحرف النداء محذوف، أي: يا ربنا، ويجوز أن يكون الكلام راجعًا إلى الحمد، كأنه قال: حمدًا كثيرًا مباركًا فيه غير مكفي ولا مودع، ولا مستغنى عنه، أي: عن الحمد، ويكون «ربنا» منصوبًا أيضًا كما سبق.\n_________\n(١) في المطبوع: كان إذا رفع يديه.\n(٢) قال الحافظ في \" الفتح \": قوله: ربنا، بالرفع على أنه خبر مبتدأ محذوف، أي: هو ربنا، أو على أنه مبتدأ خبره متقدم، ويجوز النصب على المدح أو الاختصاص، أو إضمار \" أعني \"، قال ابن التين: ويجوز الجر على أنه بدل من الضمير في \" عنه \"، وقال غيره: على البدل من الاسم في قوله: الحمد لله، وقال ابن الجوزي: \" ربنا \" بالنصب على النداء، وقال الكرماني: بحسب رفع \" غير \" أي ونصبه، ورفع \" ربنا \" ونصبه، والاختلاف في مرجع الضمير يكثر التوجيهات في هذا الحديث.\n(٣) رواه البخاري ٩ / ٥٠١ و٥٠٢ في الأطعمة، باب ما يقول إذا فرغ من طعامه، والترمذي رقم (٣٤٥٢) في الدعوات، باب ما يقول إذا فرغ من الطعام، وأبو داود رقم (٣٨٤٩) في الأطعمة، باب ما يقول الرجل إذا طعم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٢٥٢) قال: حدثنا وكيع. وفي (٥/٢٥٦) قال: حدثنا يحيى بن سعيد. والدارمي (٢٠٢٩) قال: أخبرنا محمد بن القاسم الأسدي. والبخاري (٧/١٠٦) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وفي (٧/١٠٦) قال: حدثنا أبو عاصم. وأبو داود (٣٨٤٩) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (٣٢٨٤) قال: حدثنا عبد الرحمن بن إبراهيم، قال: حدثنا الوليد بن مسلم، والترمذي (٣٤٥٦) وفي الشمائل (١٩٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي في عمل اليوم والليلة (٢٨٤) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا أبو نعيم، عن سفيان. وفي الكبرى (تحفة الأشراف) (٤٨٥٦) عن عمرو بن منصور، عن أبي نعيم، عن سفيان.\nستتهم (وكيع، ويحيى، ومحمد بن القاسم الأسدي، وسفيان، وأبو عاصم، والوليد) عن ثور بن يزيد.\n٢- وأخرجه أحمد (٥/٢٦١) قال: حدثنا ابن مهدي، عن معاوية (يعني بن صالح) . وفي (٥/٢٦٧) قال: حدثنا أبو المغيرة، قال: حدثنا السري بن ينعم. والنسائي في عمل اليوم والليلة (٢٨٣) قال: أخبرنا عمرو بن عثمان، قال: حدثنا بقية، قال: حدثني السري بن ينعم (ح) وأخبرنا أحمد بن يوسف، قال: حدثنا أبو المغيرة، قال: حدثنا السري بن ينعم الجلاني. وفي الكبرى تحفة الأشراف (٤٨٥٦) عن يونس بن عبد الأعلى، عن ابن وهب، عن معاوية بن صالح.\nكلاهما (معاوية، والسري) عن عامر بن جشيب.\nكلاهما (ثور، وابن جشيب) عن خالد بن معدان، فذكره.\n* لفظ رواية أبي عاصم، عن ثور: أن النبي -ﷺ- كان إذا فرغ من طعامه، وقال مرة: إذا رفع مائدته، قال: الحمد لله الذي كفانا وأروانا، غير مكفي، ولا مكفور. - وقال مرة: الحمد لله ربنا غير مكفي ولا مودع، ولا مستغنى، ربنا.","vol":"4","page":307},{"text":"٢٣١٠ - (ت د) معاذ بن أنس - ﵁ -: أن رسولَ الله - ﷺ- قال: «مَنْ أكل طعامًا، ثم قال: الحمد لله الذي أطعمني هذا الطعامَ، ورزَقنيه من غير حولٍ مني ولا قوة، غُفِر له ما تقدَّمَ من ذنبهِ» هذه رواية الترمذي. ⦗٣٠٩⦘\nوزاد فيه أبو داود: «وَمَنْ لَبِسَ ثوبًا، فقال: الحمد لله الذي كساني هذا ورَزَقَنِيهِ من غير حولٍ مني ولا قوة، غُفر له ما تَقَدَّمَ من ذَنبِهِ وما تَأخَّرَ» (١) .\n_________\n(١) رواه الترمذي رقم (٣٤٥٤) في الدعوات، باب ما يقول إذا فرغ من الطعام، وأبو داود رقم (٤٠٢٣) في اللباس في فاتحته، ورواه أيضًا ابن ماجة رقم (٣٢٨٥) في الأطعمة، باب ما يقول إذا فرغ من الطعام، وقال الترمذي: حديث حسن، وحسنه أيضًا الحافظ ابن حجر في \" تخريج الأذكار \"، ولم يذكر أبو داود \" وما تأخر \" إلا في اللباس، وانظر \" الفتوحات الربانية \" ١ / ٣٠٤ في الكلام على هذه الجملة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٤٣٩) قال: حدثنا أبو عبد الرحمن. والدارمي (٢٦٩٣) قال: أخبرنا عبد الله بن يزيد. وأبو داود (٤٠٢٣) قال: حدثنا نصير بن الفرج، قال: حدثنا عبد الله بن يزيد. وابن ماجه (٣٢٨٥) قال: حدثنا حرملة بن يحيى، قال: حدثنا عبد الله بن وهب. والترمذي (٣٤٥٨) قال: حدثنا محمد بن إسماعيل، قال: حدثنا عبد الله بن يزيد المقرىء.\nكلاهما (أبو عبد الرحمن عبد الله بن يزيد المقرىء، وعبد الله بن وهب) عن سعيد بن أبي أيوب، عن أبي مرحوم عبد الرحيم بن ميمون، عن سهل بن معاذ بن أنس الجهني، فذكره.\nقلت: علته عبد الرحيم بن ميمون، ضعفه بن معين، وقال أبو حاتم: لا يحتج به.\nوهو صدوق في نفسه، لا يرتقي للاحتجاج بحديثه، والله أعلم.","vol":"4","page":308},{"text":"٢٣١١ - (ط) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- لا يؤتَى أبدا بطعام أو بشرابٍ - حتى الدَّوَاءُ - فَيَطعَمَهُ ويشربَهُ، حتى يقول: الحمدُ لله الذي هدانا وأطعمنا وسقانا ونَعَّمَنا، الله أكبر، اللَّهمَّ أَلْفَتْنا نِعْمَتُك (١) بكلِّ شرٍّ، فَأَصْبَحْنا مِنها وأمسينا بكلِّ خيرٍ، فنسألُك تمامَها وشكرَها، لا خيرَ إلا خيرُك، ولا إلهَ غيرُك، إلهَ الصالحين، وربَّ العالمين، الحمدُ لله، ولا إله إلا الله، ما شاء الله، ولا قُوَّةَ إلا بالله، اللَّهمَّ بارِك لنا فيما رَزَقْتنَا، وقِنا عذابَ النَّارِ» .\nأخرجه الموطأ عن هشام عن عروة، فجعله موقوفًا على عروة، ولم يذكر عائشة، ولا النبيَّ -ﷺ-.\nورأيته في كتاب رزين: عن عائشة عن النبي -ﷺ- (٢) .\n_________\n(١) في الأصل: ألفينا نعمتك، وما أثبتناه من الموطأ المطبوع.\n(٢) رواه مالك في الموطأ ٢ / ٩٣٤ و٩٣٥ في صفة النبي ﷺ، باب جامع ما جاء في الطعام ⦗٣١٠⦘ والشراب، موقوفًا على عروة بن الزبير، وإسناده صحيح، ولم أره مرفوعًا كما جاء في رواية رزين التي ذكرها المؤلف ﵀، قال الزرقاني في \" شرح الموطأ \": قال ابن العربي: واستدل به مالك على استحبابه لكل من دخل منزله اهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١٨٠٥) عن هشام بن عروة عن أبيه، فذكره. ولم أقف على هذه الرواية مرفوعة، وإسناد الأثر صحيح.","vol":"4","page":309},{"text":"٢٣١٢ - (ت د) عبد الله بن عباس - ﵄ - قال: «دَخَلتُ مع رسولِ الله - ﷺ- أنا وخالدُ بن الوليد على ميمونة، فجاءتْنَا بإِنَاءٍ مِنْ لَبن، فشرب رسولُ الله - ﷺ- وأنَا عن يمينِهِ، وخالدٌ عن شِماله، فقال لي: الشَّرْبَةُ لك، فإن شِئْتَ آثَرتَ بها خالدًا، فَقُلتُ: ما كنتُ أُوثِرُ على سُؤْرِكَ أحدًا، ثم قال رسولُ الله - ﷺ-: مَن أَطْعَمَهُ الله طعامًا فَلْيَقُلْ: اللَّهمَّ بارِك لنا فيه، وأطعِمنا خيرًا منه، ومن سَقاهُ الله لبنًا، فليقل: اللَّهمَّ بارك لنا فيه وزِدْنَا منه، فإنه ليس شيءٌ يُجْزىء من الطعام والشراب إلا اللبنُ»، هذه رواية الترمذي، وأخرجه أبو داود، في جملة حديث يتضمن ذِكرَ الضَّبِّ وأكله، وهو مذكور في كتاب الطعام من حرف الطاء (١) . ⦗٣١١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آثرت): الإيثار: إعطاء نصيبك غيرك تبرعًا من نفسك.\n(سؤرك): السؤر: بقية الماء في الإناء بعد الشرب، وبقية الطعام بعد الأكل يسمى أيضا سؤرًا.\n_________\n(١) رواه الترمذي رقم (٣٤٥١) في الدعوات، باب ما يقول إذا أكل طعامًا، وأبو داود رقم (٣٧٣٠) في الأشربة، باب ما يقول إذا شرب اللبن، ورواه أيضًا ابن ماجة مختصرًا وقد اقتصر فيه على الدعاء الأخير رقم (٣٣٢٢) في الأطعمة، باب اللبن، وابن السني في \" عمل اليوم والليلة \"، وهو حديث حسن، وقد قال الحافظ ابن حجر في \" تخريج الأذكار \": هذا حديث حسن، أخرجه أبو داود، والترمذي، والنسائي في \" الكبرى \"، وابن السني، واقتصر النسائي وابن السني منه على الدعاء الأخير، ولم يذكر أبو داود قصة الإيثار في الشرب، ولا الترمذي قصة الضباب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤٨٢) قال: حدثنا سفيان. وأحمد (١/٢٢٠) (١٩٠٤) قال: حدثنا سفيان. وفي (١/٢٢٥) (١٩٧٨) قال: حدثنا إسماعيل. وفي (١/٢٢٥) (١٩٧٩) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (١/٢٨٤) (٢٥٦٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٣٧٣٠) قال: حدثنا مسدد، قال: حدثنا حماد يعني ابن زيد (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا حماد يعني بن سلمة. والترمذي (٣٤٥٥) وفي الشمائل (٢٠٥) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم. والنسائي في عمل اليوم والليلة (٢٨٦) قال: أخبرنا أحمد بن ناصح، قال: حدثنا ابن علية. وفي (٢٨٧) قال: حدثنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة.\nخمستهم - سفيان، وإسماعيل بن إبراهيم بن علية، وحماد بن سلمة، وشعبة، وحماد بن زيد - عن علي ابن زيد، عن عمر بن حرملة، فذكره.\n* رواية أحمد بن ناصح، ومحمد بن بشار مختصرة على «من أطعمه الله طعاما فليقل: اللهم أطعمنا خيرا منه، ومن سقاه الله لبنا، فليقل: اللهم بارك لنا فيه، وزدنا منه، فإنه ليس شيء يجزئ من الطعام والشراب غير اللبن» .\n* في رواية إسماعيل بن علية، وحماد بن سلمة: (عمر بن أبي حرملة) .\nواختلفت رواية شعبة. فعند أحمد: (عمر بن حرملة) . وعند النسائي: (عمر بن أبي حرملة) . ورواية سفيان عند أحمد: (عمرو بن حرملة) .","vol":"4","page":310},{"text":"٢٣١٣ - (د) أنس بن مالك - ﵁ -: «أنَّ رسولَ الله - ﷺ- جاء إلى سعدِ بنِ عُبادةَ، فجاء بِخُبْزٍ وزيتٍ (١)، فأكلَ، ثم قال النبيُّ - ﷺ-: أفطَرَ عندكم الصائمونَ، وأكلَ طعامَكم الأَبرارُ، وصلَّت عليكم الملائكةُ» . أخرجه أبو داود (٢) .\n_________\n(١) قال ابن علان في \" الفتوحات الربانية \"، قال الحافظ ابن حجر: وما أظن الزيت إلا تصحيفًا عن الزبيب، فقد رويناه في \" المختارة \" من طريق أحمد بن منصور عن عبد الرزاق كما قال أحمد، وهو أتقن من غيره لو انفرد، فكيف إذا توبع؟! .\n(٢) رقم (٣٨٥٤) في الأطعمة، باب ما جاء في الدعاء لرب الطعام، ورواه أيضًا أحمد في \" المسند \" ٣ / ١٣٨ والبيهقي في سننه ٧ / ٢٨٧، وابن السني في \" عمل اليوم والليلة \"، والطبراني في الدعاء، وإسناده حسن، وهو حديث صحيح، وانظر كلام الحافظ ابن حجر على هذا الحديث، وتعقبه للإمام النووي في \" الفتوحات الربانية \" لابن علان ٤ / ٣٤٣، ٣٤٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٣٨)، وأبو داود (٣٨٥٤) قال: حدثنا مخلد بن خالد.\nقالا: (أحمد، ومخلد) حدثنا عبد الرزاق، قال: أخبرنا معمر، عن ثابت، فذكره.\nأخرجه أحمد (٣/١١٨) قال: حدثنا وكيع وإسحاق الأزرق. وفي (٣/٢٠١) قال: حدثنا يزيد. وعبد بن حميد (١٢٣٤) والدارمي (١٧٧٩) قالا: أخبرنا يزيد بن هارون. والنسائي في عمل اليوم والليلة (٢٩٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا معاذ بن هشام. وفي (٢٩٧) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث. وفي (٢٩٨) قال: أخبرنا سويد بن نصر قال: أخبرنا عبد الله ابن المبارك.\nستتهم (وكيع، وإسحاق، ويزيد، ومعاذ، وخالد، وعبد الله) عن هشام الدستوائي عن يحيى بن أبي كثير، فذكره.","vol":"4","page":311},{"text":"٢٣١٤ - (د) جابر بن عبد الله - ﵄ -: قال: «صنع أبو الهَيْثَمِ بنُ التَّيهان طعامًا، فدعا رسولَ الله -ﷺ- وأصحابَهُ، فلما فَرَغُوا، قال رسولُ الله - ﷺ-: أَثِيبُوا أخاكُم، قالوا: يا رسولَ الله، وما إِثَابتُهُ؟ قال: إن الرجلَ إِذَا دُخِلَ بَيتُه فأُكِلَ طَعَامُهُ وشُرِبَ شرَابُه، فَدَعَوْا له، فذلك إثَابَتُه» أخرجه أبو داود (١) . ⦗٣١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أثيبوا): أي: جازوا، والإثابة: الجزاء.\n_________\n(١) رقم (٣٨٥٣) في الأطعمة، باب ما جاء في الدعاء لرب الطعام، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٨٥٣) قال: ثنا محمد بن بشار، قال: ثنا أبو أحمد قال: ثنا سفيان، عن يزيد أبي خالد الدالاني، عن رجل، فذكره.","vol":"4","page":311},{"text":"٢٣١٥ - (م ت) أنس بن مالك (١) - ﵁ -: أن رسول الله - ﷺ- قال: «إن الله ليرضى عن العبدِ أن يأكلَ الأكْلَة فيحمَدَه عليها، ويشربَ الشَّربةَ فيحمدَه عليها» . أخرجه مسلم، والترمذي (٢) .\n_________\n(١) في الأصل: معاذ بن أنس، والتصحيح، من صحيح مسلم والترمذي.\n(٢) رواه مسلم رقم (٢٧٣٤) في الذكر والدعاء، باب استحباب حمد الله تعالى بعد الأكل والشرب، والترمذي رقم (١٨١٧) في الأطعمة، باب ما جاء في الحمد إذا فرغ من الطعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣ /١٠٠)، ومسلم (٨/٨٧) قال: حدثني زهير بن حرب.\nكلاهما (أحمد، وزهير) قالا: حدثنا إسحاق بن يوسف.\n٢- وأخرجه أحمد (٣/١١٧)، والترمذي (١٨١٦)، وفي الشمائل (١٩٤) قال: حدثنا هناد، ومحمود ابن غيلان. والنسائي في الكبرى تحفة الأشراف (٨٥٧) عن أحمد بن عبد الله بن أبي السفر.\nأربعتهم - ابن حنبل، ومحمود، وهناد، وابن أبي السفر -عن أبي أسامة.\n٣- وأخرجه مسلم (٨/٨٧) قال: حدثنا أبو بكر بن أبي شيبة، وابن نمير قالا: حدثنا أبو أسامة ومحمد بن بشر.\nثلاثتهم (إسحاق، وأبو أسامة، وابن بشر) عن زكريا بن أبي زائدة، عن سعيد بن أبي بردة، فذكره.","vol":"4","page":312},{"text":"<span data-type=\"title\" id=toc-471>الفصل الثالث عشر: في دعاء قضاء الحاجة</span>\n٢٣١٦ - (خ م ت د س) أنس بن مالك - ﵁ -: قال: «كان رسولُ الله - ﷺ- إذا دخل الخلاءَ يقول: اللَّهمَّ إني أعُوذ بك من الْخُبثِ والخَبَائِثِ» .\nوفي رواية: «إذا أراد أن يدخل الخلاءَ»، وفي أخرى: «كان إذا دخل الكَنيفَ» أخرجه الجماعة، إلا الموطأ (١) . ⦗٣١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخبث): بسكون الباء: خلاف طيب الفعل من فجور وغيره، وبضمها: جمع خبيث، والخبائث: جمع خبيثة، والمراد بهما: شياطين الجن والإنس، ذكرانهم وإناثهم، قال الخطابي: عامة أصحاب الحديث يقولون: الخبث ساكنة الباء، وهو خطأ، والصواب: ضمها.\n_________\n(١) رواه البخاري ١ / ٢١٢ و٢١٣ في الوضوء، باب ما يقول عند الخلاء، وفي الدعوات، باب الدعاء عند الخلاء، ومسلم رقم (٣٧٥) في الحيض، باب ما يقول إذا أراد دخول الخلاء، والترمذي رقم (٥) في الطهارة، باب ما يقول إذا دخل الخلاء، وأبو داود رقم (٤) و(٥) في الطهارة، باب ما يقول الرجل إذا دخل الخلاء، والنسائي ١ / ٢٠ في الطهارة، باب القول عند الخلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٨٢) قال: حدثنا محمد بن جعفر. والبخاري (١/٤٨) قال: حدثنا آدم. وفي (٨/٨٨) قال: حدثنا محمد بن عرعرة، وأبو داود (٥) قال: حدثنا الحسن بن عمرو، قال: حدثنا وكيع. والترمذي (٥) قال: حدثنا قتيبة وهناد، قالا: حدثنا وكيع.\nأربعتهم عن شعبة.\n٢- وأخرجه أحمد (٣/١٠١) . ومسلم (١/١٩٥) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب. وابن ماجة (٢٩٨) قال: حدثنا عمرو بن. رافع والنسائي (١/٢٠) وفي الكبرى (١٩) قال: أخبرنا إسحاق ابن إبراهيم.\nخمستهم عن إسماعيل بن علية.\n٣- وأخرجه الدارمي (٦٧٥) قال: أخبرنا أبو النعمان. ومسلم (١/١٩٥)، قال: حدثنا يحيى بن يحيى. وأبو داود (٤) قال: حدثنا مسدد. والترمذي (٦) قال: حدثنا أحمد بن عبدة الضبي.\nأربعتهم عن حماد بن زيد.\n٤- وأخرجه أبو داود (٤) قال: حدثنا مسدد. والنسائي في عمل اليوم والليلة (٧٤) قال: أخبرنا عمران ابن موسى.\nكلاهما عن عبد الوارث بن سعيد.\n٥- وأخرجه أحمد (٣/٩٩)، ومسلم (١/١٩٥) قال: حدثنا يحيى بن يحيى. كلاهما عن هشيم.\n٦- وأخرجه البخاري في الأدب المفرد (٦٩٢) قال: حدثنا أبو النعمان قال: حدثنا سعيد بن زيد.\nستتهم - شعبة، وإسماعيل، وحماد، وعبد الوارث، وهشيم، وسعيد-، عن عبد العزيز بن صهيب، فذكره.","vol":"4","page":312},{"text":"٢٣١٧ - (ت د) عائشة - ﵂ -: قالت: «كان رسولُ الله -ﷺ- إذا خرج من الخلاءِ، قال: غُفرَانك» أخرجه الترمذي، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غفرانك): الغفران: مصدر، وإنما نصبه بإضمار: أطلب، وقيل: في اختصاص هذا الدعاء قولان، أحدهما: التوبة من تقصيره في شكر النعمة التي أنعم بها عليه: من إطعامه، وهضمه، وتسهيل مخرجه، فرأى أن شكره قاصر عن بلوغ حق هذه النعمة، ففزع إلى الاستغفار منه، والثاني: أنه استغفر من تركه ذكر الله سبحانه مدة لبثه على الخلاء، فإن النبي - ﷺ- كان ⦗٣١٤⦘ لا يترك ذكر الله إلا عند قضاء الحاجة، فكأنه رأى ذلك تقصيرًا فتداركه بالاستغفار.\n_________\n(١) رواه الترمذي رقم (٧) في الطهارة، باب ما يقول إذا خرج من الخلاء، وأبو داود رقم (٣٠) في الطهارة، باب ما يقول إذا خرج من الخلاء، ورواه أيضًا ابن ماجة رقم (٣٠٠) في الطهارة، باب ما يقول إذا خرج من الخلاء، والدارمي ١ / ١٧٤ في الطهارة، باب ما يقول إذا خرج من الخلاء، وحسنه الترمذي، وهو كما قال، وقال النووي في \" شرح المهذب \": هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٦/١٥٥) قال: حدثنا هاشم بن القاسم. والدارمي (٦٨٦) قال: أخبرنا مالك بن إسماعيل. والبخاري في الأدب المفرد (٦٩٣) قال: حدثنا مالك بن إسماعيل. وأبو داود (٣٠) قال: حدثنا عمرو بن محمد الناقد.\nقال: حدثنا هاشم بن القاسم. وابن ماجة (٣٠٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى ابن أبي بكير. والترمذي (٧) قال: حدثنا محمد بن إسماعيل. قال: حدثنا مالك بن إسماعيل. والنسائي في عمل اليوم والليلة (٧٩) قال: أخبرنا أحمد بن نصر. قال: حدثنا يحيى بن أبي بكير. وابن خزيمة (٩٠) قال: حدثنا أبو موسى محمد بن المثنى. قال: حدثنا يحيى بن أبي بكير (ح) وحدثنا محمد ابن أسلم. قال: حدثنا عبيد الله بن موسى.\nأربعتهم (هاشم، ومالك بن إسماعيل، ويحيى بن أبي بكير، وعبيد الله بن موسى) عن إسرائيل، عن يوسف بن أبي بردة، عن أبيه، فذكره.\n* قال أبو الحسن بن سلمة راوي السنن عن ابن ماجة - عقب هذا الحديث (٣٠٠) في سنن ابن ماجة: وأخبرنا أبو حاتم قال: حدثنا أبو غسان النهدي. قال: حدثنا إسرائيل ... نحوه.","vol":"4","page":313},{"text":"٢٣١٨ - (د) زيد بن أرقم - ﵁ -: أن رسولَ الله - ﷺ- قال: «إن هذه الحُشُوشَ مُحْتَضَرَةٌ، فإذا أتَى أَحَدُكم الخلاء فَلْيَقُل: أَعُوذ بالله من الخُبُثِ والخبَائِثِ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحشوش): جمع حش، والمراد به: مواضع قضاء الحاجة، وأصل الحش: جماعة النخل الكثيفة، وكانوا كثيرًا ما يقضون حوائجهم فيها قبل اتخاذ الكنف في البيوت. وفيه لغتان: ضم الحاء وفتحها.\nومعنى قوله: «محتضرة»: يحضرها الجن والشياطين، ومنه قوله تعالى ﴿وَأعُوذُ بِكَ رَبِّ أن يَحْضُرُونِ﴾ [المؤمنون: ٩٨] .\n_________\n(١) رقم (٦) في الطهارة، باب ما يقول الرجل إذا دخل الخلاء، وأخرجه أيضًا ابن ماجة رقم (٢٩٦) في الطهارة، باب ما يقول الرجل إذا دخل الخلاء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٧٣) قال: حدثنا أسباط. (ح) وحدثنا عبد الوهاب. وابن ماجة (٢٩٦) قال: حدثنا جميل بن الحسن العتكي، قال: حدثنا عبد الأعلى بن عبد الأعلى (ح) وحدثنا هارون بن إسحاق، قال: حدثنا عبدة. والنسائي في عمل اليوم والليلة (٧٧) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا يزيد وهو ابن زريع. وفي (٧٨) قال: أخبرنا هارون بن إسحاق الهمداني، عن حديث عبدة ابن سليمان.\nخمستهم (أسباط، وعبد الوهاب، وعبد الأعلى، وعبدة، ويزيد) عن سعيد بن أبي عروبة، عن قتادة، عن القاسم الشيباني، فذكره.\n* وأخرجه أحمد (٤/٣٦٩) قال: ثنا محمد بن جعفر، (ح) وحدثنا حجاج. وفي (٤/٣٧٣) قال: حدثنا ابن مهدي. وأبو داود (٦) قال: حدثنا عمرو بن مرزوق. وابن ماجة (٢٩٦) قال: حدثنا محمد ابن بشار، قال: حدثنا محمد بن جعفر، وعبد الرحمن بن مهدي. والنسائي في عمل اليوم والليلة (٧٥) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، وابن مهدي. وابن خزيمة (٦٩) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، ومحمد بن جعفر. (ح) وحدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد (يعني ابن الحارث) (ح) وحدثنا يحيى بن حكيم، قال: حدثنا ابن أبي عدي. (ح) وحدثنا يحيى بن حكيم أيضا، قال: حدثنا أبو داود.\nسبعتهم - محمد، وحجاج، وعبد الرحمن بن مهدي، وعمرو، وخالد، وابن أبي عدي، وأبو داود - قال عمرو: أخبرنا، وقال الآخرون: حدثنا شعبة.\n٢- وأخرجه النسائي في عمل اليوم والليلة (٧٦) قال: أخبرنا مؤمل بن هشام، قال: حدثنا إسماعيل، قال: حدثني ابن أبي عروبة.\nكلاهما (شعبة، وسعيد بن أبي عروبة) عن قتادة، عن النضر بن أنس، فذكره.","vol":"4","page":314},{"text":"٢٣١٩ - (س) أبو ذر الغفاري - ﵁ - «كان يقول إذا خرج من الخلاء: الحمد لله الذي أذْهَبَ عني الأذى وعافاني» (١) . ⦗٣١٥⦘ وفي رواية: «الحمد لله الذي أخرج عني أَذاه، وأبقى فِيَّ منفعتَه» . أخرجه ... (٢) .\n_________\n(١) رواه ابن السني في \" عمل اليوم والليلة \" رقم (٢١) من حديث أبي ذر، وفي سنده أبو الفيض، ولا يعرف اسمه ولا حاله، ورواه أيضًا ابن ماجة رقم (٣٠١) في الطهارة، باب ما يقول إذا ⦗٣١٥⦘ خرج من الخلاء من حديث أنس ﵁، وفي سنده إسماعيل بن مسلم المكي، وهو ضعيف، قال البوصيري في \" الزوائد \": وهو متفق على تضعيفه، والحديث بهذا اللفظ غير ثابت، قال الحافظ في \" تخريج الأذكار \": وحديث أبي ذر، حسن، أخرجه النسائي في \" عمل اليوم والليلة \" من طريق سفيان الثوري عن أبي ذر موقوفًا أنه كان يقول إذا خرج من الخلاء: الحمد لله الذي أذهب عني الأذى وعافاني، وأخرجه من طريق شعبة عن منصور بن المعتمر مرفوعًا وموقوفًا، لكن خالف سفيان في اسم شيخ منصور، فإن سفيان رواه عن منصور - هو ابن المعتمر - عن أبي علي الأزدي عن أبي ذر، ورواه شعبة عن منصور عن أبي الفيض عن أبي ذر، وأبو الفيض لا يعرف اسمه ولا حاله، ورجح أبو حاتم رواية سفيان على رواية شعبة، وهذا منفي عنه الاضطراب، وقد مشى المصنف - يعني النووي - في \" شرح المهذب \" على ظاهره فقال: رواه النسائي بسند مضطرب غير قوي، ويزداد قوة بشاهده، ومن طريقة الشيخ تقديم المرفوع على الموقوف إذا تعارضا، فليكن ذلك هنا، قال الحافظ: وحديث أنس أخرجه ابن ماجة، ورواته ثقات، إلا إسماعيل بن مسلم، وجاء عن أنس حديث آخر يأتي في شواهد حديث ابن عمر، وله ولحديث أبي ذر شاهد من حديث حذيفة وأبي الدرداء، أخرجه ابن أبي شيبة عنهما موقوفًا بلفظ حديث أبي ذر.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره النووي في \" الأذكار \" من حديث ابن عمر ﵄ قال: كان رسول الله ﷺ إذا خرج من الخلاء قال: الحمد لله الذي أذاقني لذته، وأبقى في قوته، ودفع عني أذاه، وقال: رواه ابن السني والطبراني، وقال الحافظ في \" تخريج الأذكار \": الحديث غريب، أخرجه المعمري في \" اليوم والليلة \"، وابن السني، وفي سنده ضعيفان وانقطاع، لكن للحديث شواهد: ... وذكرها، فانظرها في \" الفتوحات الربانية \" لابن علان ٢ / ٤٠٥، أقول: فالحديث يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده مضطرب: أخرجه النسائي في عمل اليوم والليلة تحفة الأشراف (٩/١٢٠٠٣) عن حسين بن منصور، عن يحيى بن أبي بكير، عن شعبة، عن منصور، عن أبي الفيض، فذكره.\n* وأخرجه النسائي أيضا في عمل اليوم والليلة تحفة الأشراف (٩/١٢٠٠٣) عن بندار، عن غندر، عن شعبة، عن منصور. قال: سمعت رجلا يرفع الحديث إلى أبي ذر (قوله) .\nوعن بندار، عن ابن مهدي (ح) وعن أحمد بن سليمان، عن محمد بن بشر.\nكلاهما- عبد الرحمن بن مهدي، وابن بشر - عن سفيان عن منصور عن أبي علي الأزدي، عن أبي ذر (قوله) قلت: قال الإمام النووي في المجموع رواه النسائي بسند مضطرب غير قوي.","vol":"4","page":314},{"text":"٢٣٢٠ - (ت) علي بن أبي طالب - ﵁ -: أن رسولَ الله ⦗٣١٦⦘ ﷺ- قال: «سِتْرُ ما بين أَعْيُنِ الجِنِّ وعَوْرَاتِ بني آدم - إذا دخل أَحدُهم الخلاءَ - أن يقول: بسم الله» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٦٠٦) في الصلاة، باب ما ذكر من التسمية عند دخول الخلاء، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وإسناده ليس بذاك القوي، ثم قال الترمذي أيضًا: وقد روي عن أنس عن النبي ﷺ أشياء في هذا. أقول: وللحديث شواهد يقوى بها فيكون صحيحًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (٢٩٧) . والترمذي (٦٠٦) قالا: حدثنا محمد بن حميد الرازي، قال: حدثنا الحكم بن بشير بن سلمان، قال: حدثنا خلاد الصفار، عن الحكم بن عبد الله النصيري، عن أبي إسحاق، عن أبي جحيفة، فذكره.","vol":"4","page":315},{"text":"<span data-type=\"title\" id=toc-472>الفصل الرابع عشر: في دعاء الخروج إلى المسجد والدخول إليه</span>\n٢٣٢١ - (د) حيوة بن شريح - ﵀ -: قال: لَقِيتُ عقبةَ بنَ مسلم فقلت له: «بلغني أنك حدَّثتَ عن عبد الله بن عمرو بن العاص: أَن رسولَ الله - ﷺ- كان يقول إذا دخل المسجد: «أعوذ بالله العظيم، وبوجهه الكريم، وسُلطَانِهِ القديم، من الشيطان الرجيم» قال: قد قلتَ؟ [قال:] نعم (١)، قال: فإذا قال ذلك قال الشيطان: حُفِظَ مني سائرَ اليوم» . أخرجه أبو داود (٢) .\n_________\n(١) في أبي داود المطبوع: قال: أقط؟ قلت: نعم.\n(٢) رقم (٤٦٦) في الصلاة، باب فيما يقوله الرجل عند دخوله المسجد، وإسناده جيد، وقال النووي في \" الأذكار \": حديث حسن رواه أبو داود بإسناد جيد، وحسنه أيضًا الحافظ ابن حجر في \" تخريج الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٤٦٦) قال: حدثنا إسماعيل بن بشر بن منصور، ثنا عبد الرحمن بن مهدي، عن عبد الله بن المبارك، عن حيوة بن شريح، فذكره.","vol":"4","page":316},{"text":"٢٣٢٢ - (م س د) أبو أسيد، وأبو قتادة - ﵄ (١) -: أنَّ ⦗٣١٧⦘ رسولَ الله -ﷺ- قال: «إذا دخَل أحدُكم المسجد، فَلْيَقُلْ: اللَّهمَّ افْتح لي أبواب رحمتك، وإذا خرج فليقل: اللَّهمَّ إني أسألك من فضلك» أخرجه مسلم، والنسائي.\nوزاد أبو داود في الدخول: «فَلْيُسلِّم على النبيِّ -ﷺ-، ثم ليَقُل: اللَّهمَّ افتح لي ... وذَكرَه» (٢) .\n_________\n(١) كذا في الأصل والمطبوع: أبو أسيد وأبو قتادة، والذي في مسلم وأبي داود والنسائي: عن أبي حميد، أو أبي أسيد، وهو الصواب.\n(٢) رواه مسلم رقم (٧١٣) في صلاة المسافرين، باب ما يقول إذا دخل المسجد، وأبو داود رقم (٤٦٥) في الصلاة، باب فيما يقوله الرجل عند دخوله المسجد، والنسائي ٢ / ٥٣ في المساجد، باب القول عند دخول المسجد وعند الخروج منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/، ٤٩٧ ٥/٤٢٥) قال: حدثنا أبو عامر، قال: حدثنا سليمان بن بلال. والدارمي (١٤٠١) قال: حدثنا يحيى بن حسان، قال: أخبرنا عبد العزيز بن محمد. والنسائي (٢/٥٣) وفي الكبرى (٧١٩) وفي عمل اليوم والليلة (١٧٧) قال: أخبرنا سليمان بن عبيد الله الغيلاني بصري، قال: حدثنا أبو عامر، قال: حدثنا سليمان.\nكلاهما (سليمان بن بلال، وعبد العزيز) عن ربيعة بن أبي عبد الرحمن، عن عبد الملك بن سعيد بن سويد، فذكره.\n* أخرجه الدارمي (٢٦٩٤) قال: أخبرنا عبد الله بن مسلمة، قال: حدثنا سليمان، يعني ابن بلال. ومسلم (٢/١٥٥) قال: حدثنا يحيى بن يحيى، قال: أخبرنا سليمان بن بلال. (ح) وحدثنا حامد بن عمر البكراوي، قال: حدثنا بشر بن المفضل، قال: حدثنا عمارة بن غزية. وأبو داود (٤٦٥) قال: حدثنا محمد بن عثمان الدمشقي، قال: حدثنا عبد العزيز، يعني الدراوردي.\nثلاثتهم - سليمان، وعمارة، وعبد العزيز - عن ربيعة بن أبي عبد الرحمن، عن عبد الملك بن سعيد بن سويد الأنصاري، قال: سمعت أبا حميد أو أبا أسيد الأنصاري، فذكره.\n* وأخرجه ابن ماجة (٧٧٢) قال: حدثنا عمرو بن عثمان بن سعيد بن كثير بن دينار الحمصي وعبد الوهاب ابن الضحاك. قال: حدثنا إسماعيل بن عياش، عن عمارة بن غزية، عن ربيعة بن أبي عبد الرحمن، عن عبد الملك بن سعيد بن سويد الأنصاري، عن أبي حميد الساعدي، فذكره. ليس فيه (أبو أسيد) .\n(١) كان في الأصل: أبو أسيد، وأبو قتادة، والتصويب من المصادر المذكورة.","vol":"4","page":316},{"text":"٢٣٢٣ - (ت) فاطمة بنت الحسين - رحمها الله- عن جدَّتها فاطمة الكبرى قالت: «كان رسولُ الله -ﷺ- إذا دخل المسجد صلَّى على محمدٍ وسلَّمَ، وقال: رَبِّ اغْفِر لي ذُنُوبي، وافتح لي أبواب رحمتك، وإذا خرج صلَّى على محمدٍ وسلَّمَ، وقال: رَبِّ اغْفِر لي ذُنُوبي، وافتحْ لي أبواب فضلك» .\nقال إسماعيل بن إبراهيم: فلقيتُ عبد الله بن الحسن بمكة، فسألتُهُ عن هذا الحديث؟ فحدَّثني به، قال: «كان إذا دخل قال: رَبِّ افتح لي بابَ رحمتك، وإذا خرج قال: ربِّ افتح لي بابَ فضلك» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٤) في الصلاة، باب ما يقول عند دخول المسجد، وإسناده منقطع، فإن فاطمة بنت الحسين لم تدرك جدتها فاطمة الكبرى، إنما عاشت فاطمة بنت النبي ﷺ بعده أشهرًا. وقد حسنه الترمذي، والظاهر أنه حسنه لشواهد، ومن شواهده حديث أبي أسيد الذي قبله، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف للانقطاع: أخرجه أحمد (٦/٢٨٢) قال: حدثنا إسماعيل بن إبراهيم. وفي (٦/٢٨٣) قال: حدثنا أبو معاوية. وفي (٦/٢٨٣) قال: حدثنا أسود بن عامر. قال: حدثنا الحسن، يعني ابن صالح. وابن ماجة (٧٧١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا إسماعيل بن إبراهيم وأبو معاوية. والترمذي (٣١٤) قال: حدثنا علي بن حجر. قال: حدثنا إسماعيل بن إبراهيم.\nثلاثتهم - إسماعيل بن إبراهيم، وأبو معاوية، والحسن بن صالح - عن ليث بن أبي سليم، عن عبد الله ابن الحسن، عن أمه فاطمة بنت الحسين، فذكرته.\n* في رواية أحمد (٦/٢٨٢)، والترمذي. قال إسماعيل بن إبراهيم: فلقيت عبد الله بن الحسن مكة فسألته عن هذا الحديث فحدثني به قال: «كان إذا دخل قال: رب افتح لي باب رحمتك، وإذا خرج قال: رب افتح لي باب فضلك» .\n* قال أبو عيسى: حديث فاطمة حديث حسن، وليس إسناده بمتصل.\nوفاطمة بنت الحسين لم تدرك فاطمة الكبرى، إنما عاشت فاطمة بعد النبي -ﷺ- أشهرا.","vol":"4","page":317},{"text":"٢٣٢٤ - () أبو سعيد الخدري - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «من خرج مِنْ بيته إلى الصلاة، فقال: اللَّهمَّ إني أسألُكَ بحق السائلين عليك، وبحق خروجي إليك، إنك تعلم أَنه لم يُخرِجني أَشَرٌ ولا بَطَرٌ، ولا سُمْعَةٌ، ولا رِياءٌ، خَرجتُ هَرَبًا وفِرَارًا مِنْ ذُنُوبي إليك، خرجتُ رجاءَ رحمتك، وشَفَقًا من عذابك، خرجتُ اتِّقَاءَ سخطك، وابتغاءَ مرضاتك، أَسألك أن تُنْقِذَني من النار برحمتك، وكَّلَ الله به سبعين ألف مَلَك يستغفرون اللهَ له، وأقبل الله عليه بوجهه حتى يفْرُغَ من صلاته» أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه بنحوه ابن ماجة رقم (٧٧٨) في المساجد والجماعات، باب المشي إلى الصلاة، وابن السني في \" عمل اليوم والليلة \" رقم (٨٣) وأحمد في \" المسند \" ٣ / ٢١ من حديث فضيل بن مرزوق، عن عطية بن سعد العوفي عن أبي سعيد الخدري ﵁، وإسناده ضعيف، وأخرجه ابن السني رقم (٨٢) من حديث بلال ﵁، والدارقطني في \" الأفراد \"، وفي سنده الوازع بن نافع العقيلي، وهو متفق على تضعيفه. وقال الحافظ ابن حجر في \" تخريج الأذكار \"، كما في \" الفتوحات الربانية \" لابن علان: حديث حسن، أخرجه أحمد، وابن ماجة، وابن خزيمة في \" كتاب التوحيد \"، وأبو نعيم الأصبهاني، وفي \" كتاب الصلاة \" لأبي نعيم عن فضيل عن عطية قال: حدثني أبو سعيد ... فذكره، لكن لم يرفعه، فقد أمن بذلك تدليس عطية العوفي، وقد قال البوصيري في \" الزوائد \": هذا إسناد مسلسل بالضعفاء، عطية وهو العوفي، وفضيل بن مرزوق، والفضل بن الموثق كلهم ضعفاء، لكن رواه ابن خزيمة في صحيحه من طريق فضيل بن مرزوق، فهو صحيح عنده، وقال الحافظ المنذري في \" الترغيب والترهيب \" ٢ / ٢٦٥: ذكره رزين ولم أره في شيء من الأصول التي جمعها، إنما رواه ابن ماجة بإسناد فيه مقال، وحسنه شيخنا الحافظ أبو الحسن [علي بن الفضيل المقدسي] ﵀.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول: أخرجه أحمد (٣/٢١) قال: حدثنا يزيد. وابن ماجة (٧٧٨) قال: حدثنا محمد بن سعيد بن يزيد بن إبراهيم التستري، قال: حدثنا الفضل بن الموفق أبو الجهم.\nكلاهما - يزيد، وأبو الجهم - عن فضيل بن مرزوق، عن عطية العوفي، فذكره.\n* في رواية يزيد قال. فقلت لفضيل: رفعه؟ قال: أحسبه قد رفعه.\nقلت: إسناده ضعيف جدا، آفته عطية العوفي.","vol":"4","page":318},{"text":"٢٣٢٥ - () أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ ⦗٣١٩⦘ يقول: «مَن خرج من بيته إلى المسجد، فقال: أعوذ بالله العظيم، وسلطانِه القديم، من الشيطان الرجيم، رَبِّيَ اللهُ، توكلتُ على الله، وفَوَّضتُ أمري إلى الله، لا حول ولا قوة إلا بالله، قال له المَلك: كُفِيتَ، وهُدِيت، وَوُقِيتَ» أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وبعضه في الحديث الذي بعده، والبعض الآخر تقدم في الحديث رقم (٢٢٦٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وهذا الحديث من زيادات رزين أيضا، وتقدم بعضه.","vol":"4","page":318},{"text":"<span data-type=\"title\" id=toc-473>الفصل الخامس عشر: في الدعاء عند رؤية الهلال</span>\n٢٣٢٦ - (ت) طلحة بن عبيد الله - ﵁ -: أَن رسولَ الله - ﷺ- كان إذا رأى الهِلال، قال: «اللَّهمَّ أَهِلَّهُ علينا باليُمنِ والسلامة، والإسلام، رَبِّي ورَبُّكَ الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٤٧) في الدعوات، باب ما يقول عند رؤية الهلال، وفي سنده بلال بن يحيى بن طلحة ابن عبيد الله، وهو لين، وباقي رجاله ثقات. وحسنه الترمذي لشواهده، وقال الحافظ ابن حجر في \" تخريج الأذكار \": حديث حسن، أخرجه أحمد وإسحاق في مسنديهما، وأخرجه الترمذي وقال: حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/١٦٢) (١٣٩٧) . وعبد بن حميد (١٠٣) . والدارمي (١٦٩٥) قال: أخبرنا محمد بن يزيد الرفاعي، وإسحاق بن إبراهيم. والترمذي (٣٤٥١) قال: حدثنا محمد بن بشار.\nخمستهم - أحمد، وعبد، والرفاعي، وإسحاق، وابن بشار) قالوا: حدثنا أبو عامر العقدي (عبد الملك ابن عمرو -، قال: حدثنا سليمان بن سفيان المديني، قال: حدثني بلال بن يحيى بن طلحة بن عبيد الله، عن أبيه، فذكره.\nقلت: بلال بن يحيى بن طلحة، ضعفوه، وله شاهد من حديث ابن عمر عند الدارمي في السنن (١٦٩٤)، والطبراني في الكبير (١٢/٣٥٦) .","vol":"4","page":319},{"text":"٢٣٢٧ - (د) قتادة - ﵀-: بَلَغَهُ: أَن رسولَ الله - ﷺ- كان إذا رأى الهلال، قال: «هلالُ خَيْرٍ ورُشْدٍ، هِلالُ خَيرٍ ورُشْدٍ، هِلالُ ⦗٣٢٠⦘ خَيرٍ ورُشْدٍ، آمَنتُ بالله الذي خلقك، ثلاثَ مرات، ثم يقول: الحمد لله الذي ذهب بشهر كذا، وجاء بشهر كذا» .\nثم قال أبو داود: وحدَّثنا محمد بن العلاء: أن زيدَ بنَ حُباب أخبرهم عن أبي هلال عن قتادة: أن رسولَ الله - ﷺ- «كان إذا رأى الهلال صرف وجهه عنه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٩٢) في الأدب، باب ما يقول الرجل إذا رأى الهلال، وهو مرسل، قال الحافظ ابن حجر في \" تخريج الأذكار \": ووجدت له شاهدًا مرسلًا أيضًا أخرجه مسدد في مسنده الكبير ورجاله ثقات، قال: ووجدت له شاهدًا موصولًا من حديث أنس ... الخ. أقول: وذكر شواهد أخرى بمعناه، وهو محتمل للتحسين بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (٥٠٩٢) قال: حدثنا موسى بن إسماعيل، ثنا أبان، ثنا قتادة، فذكره بلاغا.","vol":"4","page":319},{"text":"<span data-type=\"title\" id=toc-474>الفصل السادس عشر: في دعاء الرعد والسحاب</span>\n٢٣٢٨ - (ت) عبد الله بن عمر - ﵄ -: «أَنَّ رسولَ الله -ﷺ- كان إذا سمع صوتَ الرَّعد والصَواعِقِ، قال: اللَّهمَّ لا تَقْتُلْنَا بِغَضَبك، ولا تُهلِكْنا بعذابك، وعافِنَا قبل ذلك» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٤٦) في الدعوات، باب ما يقول إذا سمع الرعد، وفي سنده أبو مطر شيخ الحجاج ابن أرطاة، وهو مجهول. ولذلك قال الترمذي: هذا حديث غريب، وضعفه النووي في \" الأذكار \"، ولكن تعقبه الحافظ في \" تخريج الأذكار \" فقال: وأخرجه أحمد، والبخاري في \" الأدب المفرد \"، والترمذي، والنسائي، وأخرجه الحاكم من طرق متعددة، ثم قال: والعجيب من الشيخ (يعني: النووي) كيف يطلق الضعف على هذا الحديث وهو متماسك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/١٠٠) (٥٧٦٣) قال: حدثنا عفان. والبخاري في الأدب المفرد (٧٢١) قال: حدثنا معلى بن أسد. والترمذي (٣٤٥٠) قال: حدثنا قتيبة. والنسائي في عمل اليوم والليلة (٩٢٨) قال: أخبرنا قتيبة بن سعيد.\nثلاثتهم (عفان، ومعلى، وقتيبة) قالوا: حدثنا عبد الواحد بن زياد، عن الحجاج بن أرطأة، عن أبي مطر، عن سالم بن عبد الله، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٩٢٧) قال: أخبرنا محمد بن علي بن حرب المروزي، قال: حدثنا سيار بن حاتم، قال: حدثنا عبد الواحد بن زياد، عن أبي مطر، عن سالم، فذكره. (ليس فيه الحجاج بن أرطاة)\n* قال أبو عيسى: هذا حديث غريب لا نعرفه إلا من هذا الوجه.","vol":"4","page":320},{"text":"٢٣٢٩ - (د) عائشة - ﵂ -: «أَن رسولَ الله - ﷺ- كان إذا رأَى ناشِئًا في أُفُقِ السماءِ ترك العمل، وإن كان في صلاةٍ خَفَّفَ، ثم يقول: ⦗٣٢١⦘ اللَّهمَّ إني أعوذ بك من شَرِّها، فإِن مُطِرَ، قال: اللَّهمَّ صَيِّبًا هَنيئًا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناشئًا): الناشئ: السحاب المرتفع.\n(صيبًا): الصيب: المطر المدرار.\n_________\n(١) رقم (٥٠٩٩) في الأدب، باب مايقول إذا هاجت الريح، ورواه أيضًا أحمد في \" المسند \" ٦ / ١٩٠ وابن ماجة رقم (٣٨٨٩) في الدعاء، باب ما يدعو به الرجل إذا رأى السحاب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أصله في الصحيح: ولفظه: عن القاسم بن محمد، عن عائشة، «أن رسول الله -ﷺ- كان إذا رأى المطر. قال: اللهم صيبا نافعا» .\nوفي رواية «اللهم صيبا هنيئا» .\nأخرجه أحمد (٦/٩٠) قال: حدثنا يزيد بن عبد ربه. قال: حدثنا الوليد بن مسلم، عن الأوزاعي، عن نافع. (ح) وحدثنا علي بن بحر. قال: حدثنا عيسى بن يونس. قال: حدثنا الأوزاعي، عن الزهري. وفي (٦/١١٩) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله، عن نافع. وفي (٦/١٢٩) قال: حدثنا أحمد بن الحجاج. قال: حدثنا عبد الله. قال: أخبرنا عبيد الله بن عمر، عن نافع. وفي (٦/١٦٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن أيوب. وعبد بن حميد (١٥٢٥) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر، عن أيوب. والبخاري (٢/٤٠) قال: حدثنا محمد، هو ابن مقاتل، أبو الحسن المروزي. قال: أخبرنا عبد الله. قال: أخبرنا عبيد الله، عن نافع. وابن ماجة (٣٨٩٠) قال: حدثنا هشام بن عمار. قال: حدثنا عبد الحميد بن حبيب بن أبي العشرين. قال: حدثنا الأوزاعي. قال: أخبرني نافع. والنسائي في عمل اليوم والليلة (٩١٧) قال: أخبرنا علي بن خشرم. قال: حدثنا عيسى بن يونس، عن الأوزاعي، عن الزهري. وفي (٩١٨) قال: أخبرني محمود ابن خالد. قال: حدثنا الوليد، عن أبي عمرو. قال: حدثني نافع. وفي (٩٢٠) قال: أخبرني إبراهيم ابن يعقوب. قال: حدثنا يحيى بن عبد الله بن الضحاك. قال: حدثنا الأوزاعي. قال: حدثني محمد بن الوليد، عن نافع. وفي (٩٢١) قال: أخبرني عبدة بن عبد الرحيم المروزي. قال: أخبرنا سلمة بن سليمان. قال: أخبرنا ابن المبارك. قال: أخبرنا عبيد الله بن عمر، عن نافع.\nثلاثتهم (نافع، والزهري، وأيوب) عن القاسم بن محمد، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٩١٩) قال: أخبرنا محمود بن خالد. قال: حدثني عمر، عن الأوزاعي. قال: حدثني رجل، عن نافع، أن القاسم بن محمد أخبره، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٩٢٢) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى، عن عبيد الله. قال: حدثني نافع، عن القاسم، أن رسول الله -ﷺ- كان إذا رأى المطر قال: اللهم صيبا هنيا. مرسلا.","vol":"4","page":320},{"text":"<span data-type=\"title\" id=toc-475>الفصل السابع عشر: في الدعاء عند الريح</span>\n٢٣٣٠ - (خ م ت) عائشة - ﵂ -: «أَن رسولَ الله -ﷺ- كان إذا عَصَفَت الرِّيح، قال: اللَّهمَّ إني أسأَلك خيرَها وخير ما فيها، وخير ما أُرسلت به، وأعوذُ بك من شَرِّها وشَرِّ ما فيها، وشَرِّ ما أُرسِلت به» . أخرجه البخاري، ومسلم، والترمذي.\nإلا أن الترمذي قال: «كان إذا رأَى الريحَ» (١) . ⦗٣٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عصفت الريح): إذا اشتد هبوبها.\n_________\n(١) رواه البخاري ٦ / ٢١٦ في بدء الخلق، باب ما جاء في قوله: ﴿وهو الذي يرسل الرياح بشرًا ⦗٣٢٢⦘ بين يدي رحمته﴾ من حديث عطاء، وفي التفسير، باب قوله: ﴿فلما رأوه عارضًا مستقبل أوديتهم﴾، وفي الأدب، باب التبسم والضحك من حديث سليمان بن يسار عن عائشة ﵂، ومسلم رقم (٨٩٩) في الاستسقاء، باب التعوذ عند رؤية الريح والغيم، والترمذي رقم (٣٤٤٥) في الدعوات، باب ما يقول إذا هاجت الريح، واللفظ لمسلم والترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/٢٦) قال: حدثني أبو الطاهر. قال: أخبرنا ابن وهب. والترمذي (٣٤٤٩) قال: حدثنا عبد الرحمن بن الأسود أبو عمرو البصري. قال: حدثنا محمد بن ربيعة. والنسائي في عمل اليوم والليلة (٩٤٠) قال: أخبرنا أحمد بن عمرو بن السرح. قال: أخبرنا ابن وهب. وفي (٩٤١) قال: أخبرنا إسحاق بن منصور، قال: حدثنا عثمان بن عمر.\nثلاثتهم (ابن وهب، ومحمد بن ربيعة، وعثمان بن عمر) عن ابن جريج، عن عطاء بن أبي رباح، فذكره.\nوأخرجه البخاري (٦/٢١٦) في بدء الخلق من حديث عطاء، وفي التفسير من حديث سليمان بن يسار.","vol":"4","page":321},{"text":"٢٣٣١ - (ت) أُبي بن كعب - ﵁ -: قال: قال رسول الله -ﷺ-: «لا تَسُبُّوا الرِّيح، فإذا رأيتم ما تَكرَهون، فقولوا: اللَّهمَّ إِنَّا نَسألك من خير هذه الرِّيح، وخيرِ ما فيها، وخيرِ ما أُمِرَتْ به، ونَعوذ بك من شَرِّ هذه الرِّيح، وشرِّ ما فيها، وشرِّ ما أُمِرَتْ به» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٥٣) في الفتن، باب ما جاء في النهي عن سب الرياح، وفي سنده حبيب بن أبي ثابت وهو ثقة فقيه جليل، وكان كثير الإرسال والتدليس، وقد عنعنه، ولكن للحديث شواهد يقوى بها، منها: حديث أبي هريرة الذي بعده، ولذلك قال الترمذي: هذا حديث حسن صحيح، وفي الباب عن أبي هريرة، وعائشة، وعثمان بن أبي العاص، وأنس، وجابر، وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهده: أخرجه أحمد (٥/١٢٣) قال: ثنا عبد الله، حدثني أبو موسى محمد بن المثنى حدثنا أسباط بن محمد القرشي، حدثنا الأعمش، عن حبيب بن أبي ثابت، عن سعيد بن عبد الرحمن بن أبزى، عن أبيه، فذكره.\nوالترمذي (٢٢٥٢) عن إسحاق بن إبراهيم بن حبيب الشهيد البصري، عن ابن فضيل فذكره.\nوالنسائي في اليوم والليلة عن إسحاق بن إبراهيم.","vol":"4","page":322},{"text":"٢٣٣٢ - (د) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «الرِّيحُ من رَوْحِ الله، ورَوْحُ الله تأتي بالرحمة وتأتي بالعذاب، فإِذا رَأَيتُموها فلا تَسُبُّوهَا، وسَلُوا الله من خيرها، واستعيذوا بالله من شرِّهَا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٩٧) في الأدب، باب ما يقول إذا هاجت الريح، ورواه بمعناه ابن ماجة رقم (٣٧٢٧) في الأدب، باب النهي عن سب الريح، وإسناده حسن، قال الحافظ ابن حجر في \" تخريج الأذكار \" كما في \" الفتوحات الربانية \" لابن علان: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٢/٢٥٠، ٤٣٦) قال: حدثنا يحيى. قال: حدثنا الأوزاعي. وفي (٢/٢٦٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٤٠٩) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. وفي (٢/٥١٨) قال: حدثنا عثمان بن عمر. قال أخبرنا يونس. والبخاري في الأدب المفرد (٧٢٠) قال: حدثنا مسدد، عن يحيى، عن الأوزاعي. وفي (٩٠٦) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن يونس. وأبو داود (٥٠٩٧) قال: حدثنا أحمد بن محمد المروزي وسلمة، يعني ابن شبيب، قالا: حدثنا عبد الرزاق. قال أخبرنا معمر. وابن ماجة (٣٧٢٧) قال: حدثنا أبو بكر. قال: حدثنا يحيى بن سعيد، عن الأوزاعي. والنسائي في عمل اليوم والليلة (٩٣١) قال: أخبرنا يوسف ابن سعيد. قال: حدثنا حجاج، عن ابن جريج، قال أخبرني زياد. وفي (٩٣٢) قال أخبرنا حميد بن مسعدة، عن سفيان، وهو ابن حبيب، عن الأوزاعي.\nأربعتهم (الأوزاعي، ومعمر، ويونس، وزياد بن سعد) عن ابن شهاب الزهري، عن ثابت بن قيس الزرقي، فذكره - ورواه عنه، ابن المسيب:\nأخرجه النسائي في عمل اليوم والليلة (٩٢٩) قال أخبرني عبد الرحمن بن عبد الله بن عبد الحكم. قال: حدثنا طلق بن السمح. قال: حدثنا نافع بن يزيد، عن عقيل، عن ابن شهاب، عن سعيد بن المسيب، فذكره. - ورواه عنه، عمرو بن سليم الزرقي: أخرجه النسائي (٩٣٠) قال: أخبرني عثمان بن عبد الله. قال: حدثني محمد بن سليمان. قال: حدثني الحسن بن أعين. قال: حدثنا عمر بن سالم الأفطس، عن أبيه، عن الزهري، عن عمرو بن سليم الزرقي، فذكره.","vol":"4","page":322},{"text":"<span data-type=\"title\" id=toc-476>الفصل الثامن عشر: في الدعاء يوم عرفة وليلة القدر</span>\n٢٣٣٣ - (ت) علي بن أبي طالب - ﵁ -: قال: «أَكْثَرُ ما دعا النبيُّ - ﷺ- يومَ عرفةَ في الموقف: اللهم لك الحمدُ كالذي نقولُ، وخيرًا مما نقول، اللهم لك صلاتي ونُسُكي، ومَحْيايَ ومماتي، وإليك مآبي، ولك رَبِّ تُرَاثي، اللهم إني أعوذ بك من عذاب القبر، ووسْوَسَةِ الصَّدْرِ، وشَتَاتِ الأمرِ، اللهم [إني] أعوذ بك من شرِّ ما تجيءُ به الرِّيحُ» . أخرجه الترمذي (١) .\nوفي رواية ذكرها رزين، قال: «أَكْثَرُ دعاءِ رسولِ الله - ﷺ- يومَ عرفة - بعد قوله: لا إله إلا الله وحده لا شريك له -: اللهم لك الحمد كالذي نقول، اللهم لك صلاتي ونُسُكي، ومَحْيَايَ ومَمَاتي، وإليك مآبي، وعليك يا رَبِّ ثَوَابي، اللهم إني أَعوذ بك من عذاب القبر، ومن وَسْوَسَة الصَّدْرِ، ⦗٣٢٤⦘ ومن شَتَاتِ الأمْرِ، ومن شرِّ كلِّ ذي شَرٍّ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تراثي): التراث: ما يخلفه الرجل لورثته، وقد جاء في رواية أخرى ثوابي فإن صحت الروايتان، وإلا فما أقربها من التصحيف.\n(شتات): الشتات: التفرق والتباعد.\n_________\n(١) رقم (٣٥١٥) في الدعوات، باب رقم (٩٣)، وفي سنده قيس بن الربيع الأسدي أبو محمد الكوفي، وهو صدوق، لكنه تغير لما كبر وأدخل عليه ابنه ما ليس من حديثه، ولذلك قال الترمذي: هذا حديث غريب من هذا الوجه، وليس إسناده بالقوي، وقال الحافظ ابن حجر في \" تخريج الأذكار \" كما في \" الفتوحات الربانية \" لابن علان بعد تخريجه من طرق: هذا حديث غريب، قال: وأخرجه ابن خزيمة وقال: أخرجته وإن لم يكن ثابتًا من جهة النقل لأنه من الأمر المباح.\n(٢) وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: تقدم تخريجه في كتاب الحج.","vol":"4","page":323},{"text":"٢٣٣٤ - (ط ت) عمرو بن شعيب، وطلحة بن عبيد الله بن كريز - عن أبيه عن جده - ﵁: أَنَّ رسولَ اللهِ -ﷺ- قال: «أَفْضَلُ الدعاء [دُعاء] يومِ عرفةَ، وأفضل ما قلتُ أنَا والنَّبِيُّونَ من قَبْلي: لا إِله إِلا الله وحده لا شريك له، لَهُ الملكُ وله الحمدُ، وهو على كل شيء قديرٌ» . أخرجه الموطأ عن طلحة إلى قوله: «لا شريك له»، و[أخرجه] الترمذي عن عمرو بن شعيب بتمامه (١) .\n_________\n(١) رواه الموطأ ١ / ٢١٤ و٢١٥ في القرآن، باب ما جاء في الدعاء، من حديث طلحة بن عبيد الله ابن كريز، وهو مرسل صحيح الإسناد، والترمذي رقم (٣٥٧٩) في الدعوات، باب في دعاء يوم عرفة، من حديث عمرو بن شعيب عن أبيه عن جده، وفي سنده عند الترمذي: محمد ابن أبي حميد إبراهيم الأنصاري الزرقي أبو إبراهيم المدني، لقبه حماد، وهو ضعيف كما قال الحافظ في \" التقريب \". أقول: ولكن يشهد لرواية الترمذي هذه، رواية مالك التي قبله، فهو بها حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أما حديث عمرو بن شعيب فإسناده ضعيف:\nأخرجه أحمد (٢/٢١٠) (٦٩٦١) قال: حدثنا روح والترمذي (٣٥٨٥) قال: حدثنا أبو عمرو مسلم بن عمرو، قال: حدثني عبد الله بن نافع.\nكلاهما (روح بن عبادة، وعبد الله) عن محمد بن أبي حميد، قال: أخبرني عمرو بن شعيب، عن أبيه، فذكره.\n* قال عبد الله بن نافع في حديثه: عن حماد بن أبي حميد، عن عمرو بن شعيب، عن أبيه عن جده، أن النبي -ﷺ- قال: خير الدعاء دعاء يوم عرفة، وخير ما قلت أنا والنبيون من قبلي: لا إله إلا الله وحده لاشريك له، له الملك وله الحمد، وهو على كل شيء قدير.\n* قال الترمذي: هذا حديث غريب من هذا الوجه، وحماد بن أبي حميد، هو محمد بن أبي حميد، وهو أبو إبراهيم الأنصاري المدني، وليس بالقوي عند أهل الحديث.\nأما مرسل طلحة بن عبيد الله بن كريز: فأخرجه مالك في الموطأ (١/٢١٤، ٢١٥) با ب ما جاء في الدعاء. والبغوي في شرح السنة (٧/١٥٧) وقال: هذا حديث مرسل.\nقلت: وفي الباب عن المطلب بن حنطب أخرجه الأصبهاني في الترغيب والترهيب (٢٥٠٩) بتحقيقي. وهو مرسل أيضا. وللحديث شواهد راجع فتح المجيد ط / دار أهل السنة بتحقيقي.","vol":"4","page":324},{"text":"٢٣٣٥ - (ت) عائشة - ﵂ -: قالت: «قلت: يا رسولَ الله ⦗٣٢٥⦘ إِنْ وَافَقْتُ ليلةَ القَدْرِ، ما أَدْعُو به؟ قال: قُولي: اللهم إنك عَفُوٌّ كَرِيمٌ تُحِبُ الْعَفْوَ فاعْفُ عَنِّي» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٠٨) في الدعوات، باب رقم (٨٩)، وقال: هذا حديث حسن صحيح، وهو كما قال، وأخرجه أيضًا أحمد وابن ماجة والنسائي في \" الكبرى \" والطبراني في \" الدعاء \"، والحاكم، وغيرهم، وصححه النووي في \" الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا كهمس. وفي (٦/١٨٢) قال: حدثنا يزيد. قال: أخبرنا الجريري. وفي (٦/١٨٣) قال: حدثنا يزيد. قال: أخبرنا كهمس. وفي (٦/١٨٣) قال: حدثنا علي بن عاصم قال: أخبرنا الجريري. وفي (٦/٢٠٨) قال: حدثنا وكيع. قال: حدثنا كهمس. وابن ماجة (٣٨٥٠) قال: حدثنا علي بن محمد. قال: حدثنا وكيع، عن كهمس بن الحسن. والترمذي (٣٥١٣) قال: حدثنا قتيبة. قال: حدثنا جعفر بن سليمان الضبعي، عن كهمس بن الحسن. والنسائي في عمل اليوم والليلة (٨٧٢) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا جعفر، وهو ابن سليمان، عن كهمس. وفي (٨٧٣) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد، عن كهمس. وفي (٨٧٥) قال: أخبرنا يونس بن عبد الأعلى. قال: حدثنا ابن وهب قال: أخبرني سعيد بن أبي أيوب، عن عبد الرحمن بن مرزوق، عن أبي مسعود الجريري. وفي (٨٧٦) قال: أخبرنا عبد الحميد بن محمد. قال: حدثنا مخلد. قال: حدثنا سفيان، عن الجريري.\nكلاهما (كهمس بن الحسن، وأبو مسعود الجريري) عن عبد الله بن بريدة، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٨٧٤) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر. قال: سمعت كهمسا، عن ابن بريدة، أن عائشة قالت: يانبي الله ... مرسل.\n* في رواية محمد بن جعفر وخالد بن الحارث، عن كهمس. ورواية سفيان، عن الجريري: «عن ابن بريدة» ولم يسمياه.","vol":"4","page":324},{"text":"<span data-type=\"title\" id=toc-477>الفصل التاسع عشر: في الدعاء عند العطاس</span>\n٢٣٣٦ - (د) عامر بن ربيعة - ﵁ -: قال: «عَطَسَ شَابٌ [من الأنصار] خلفَ رسولِ الله - ﷺ- وهو في الصَّلاة، فقال: الحمد لله [حمدًا] كثيرًا طَيِّبًا مُبارَكًا حتى يرضى ربُّنا، وبعد ما يرضَى من أَمر الدنيا والآخرة، فلما انصرف رسولُ الله - ﷺ- قال: من القائِلُ الكلمةَ؟ قال: فسكت الشابُّ، ثم قال: مَن القائلُ الكلمة؟ فإنه لم يَقُلْ بأسًا، فقال: يا رسولَ الله أنا قُلتُها، ولم أُرِدْ بها إلا خيرًا، قال: ما تناهَت دُونَ عرش الرحمن - ﷿ -» . ⦗٣٢٦⦘ أخرجه أبو داود (١) .\n_________\n(١) رقم (٧٧٤) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، ورواه أيضًا بنحوه الترمذي رقم (٤٠٤) في الصلاة، باب ما جاء في الرجل يعطس في الصلاة، وحسنه الترمذي، وهو كما قال، ورواه البخاري مختصرًا ٢ / ٢٣٧ في صفة الصلاة، باب فضل اللهم ربنا لك الحمد، والموطأ ١ / ٢١٢ في القرآن، باب ما جاء في ذكر الله ﵎، وأبو داود رقم (٧٧٠)، وانظر الحديث رقم (٢١٧٣) والتعليق عليه، وقال الترمذي: وكأن هذا الحديث عند بعض أهل العلم أنه في التطوع، لأن غير واحد من التابعين قالوا: إذا عطس الرجل في الصلاة المكتوبة إنما يحمد الله في نفسه، ولم يوسعوا في أكثر من ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ليس إسناده بالقوي: أخرجه أبو داود (٧٧٤) قال: حدثنا العباس بن عبد العظيم، قال: حدثنا يزيد بن هارون، قال: أخبرنا شريك، عن عاصم بن عبيد الله، عن عبيد الله بن عامر بن ربيعة، فذكره.","vol":"4","page":325},{"text":"٢٣٣٧ - (خ د) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «إذا عطس أحدُكم فليقُل: الحمد لله على كُلِّ حال، وَلْيَقُلْ له أَخُوهُ، أو صاحِبهُ: يرحمك الله، فإذا قال له: يرحمك الله، فَلْيَقُلْ: يَهْدِيكم اللهُ، ويُصلِحُ بالَكم» . أخرجه البخاري، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالكم): البال: الحال، والبال: القلب.\n_________\n(١) رواه البخاري ١٠ / ٥٠٢ في الأدب، باب إذا عطس كيف يشمت، وأبو داود رقم (٥٠٣٣) في الأدب، باب ما جاء في تشميت العاطس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وفي رواية «إذا عطس أحدكم فليقل: الحمد لله على كل حال» .\nأخرجه أحمد (٢/٣٥٣) قال: حدثنا حجين أبو عمر. والبخاري (٨/٦١) وفي الأدب المفرد (٩٢٧) قال: حدثنا مالك بن إسماعيل. وفي الأدب المفرد (٩٢١) قال: حدثنا موسى بن إسماعيل. وأبو داود (٥٠٣٣) قال: حدثنا موسى بن إسماعيل. والنسائي في عمل اليوم والليلة (٢٣٢) قال: أخبرنا الربيع بن سليمان. قال: حدثنا يحيى بن حسان.\nأربعتهم (حجين، ومالك بن إسماعيل، وموسى بن إسماعيل، ويحيى بن حسان) عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون. قال: أخبرنا عبد الله بن دينار، عن أبي صالح السمان، فذكره.","vol":"4","page":326},{"text":"٢٣٣٨ - (ت) أبو أيوب الأنصاري، وعلي بن أبي طالب - ﵄-: مثل حديث أَبي هريرة، أو نحوه، وفيه: «فَلْيَقُلْ الذي يَرُدُّ عليه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٤٢) في الأدب، باب ما جاء كيف يشمت العاطس، من حديث محمد بن عبد الرحمن ⦗٣٢٧⦘ ابن أبي ليلى عن أخيه عيسى بن عبد الرحمن، عن عبد الرحمن بن أبي ليلى، وقال الترمذي: وكان ابن أبي ليلى يضطرب في هذا الحديث، يقول أحيانًا: عن أبي أيوب عن النبي ﷺ، ويقول أحيانًا: عن علي عن النبي ﷺ. اهـ.\nومحمد بن عبد الرحمن بن أبي ليلى صدوق، ولكنه سيئ الحفظ كما قال الحافظ في \" التقريب \". أقول: ولكن يشهد لحديث الترمذي هذا حديث أبي هريرة الذي قبله، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، مضطرب: أخرجه أحمد (١/١٢٢) (٩٩٥) قال: حدثنا يحيى. وابن ماجة (٣٧١٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر. والترمذي (٢٧٤١) قال: حدثنا محمد بن بشار ومحمد بن يحيى الثقفي المروزي، قالا: حدثنا يحيى بن سعيد القطان. وعبد الله بن أحمد (١/١٢٠) (٩٧٢) قال: حدثني أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر. والنسائي في عمل اليوم والليلة (٢١٢) قال: أخبرنا أبو داود، قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة.\nثلاثتهم - يحيى القطان، وعلي بن مسهر، وأبو عوانة - عن محمد بن عبد الرحمن بن أبي ليلى، عن أخيه عيسى بن عبد الرحمن، عن أبيه عبد الرحمن بن أبي ليلى، فذكره.\n* أخرجه عبد الله بن أحمد (١/١٢٠) (٩٧٣) قال: حدثنا داود بن عمرو الضبي، قال: حدثنا منصور بن أبي الأسود، عن ابن أبي ليلى، عن الحكم، أو عيسى، شك منصور، عن عبد الرحمن بن أبي ليلى، فذكره.\n* قال أبو عبد الرحمن النسائي: محمد بن عبد الرحمن بن أبي ليلى، ليس بالقوي في الحديث، سيئ الحفظ، وهو أحد الفقهاء.","vol":"4","page":326},{"text":"٢٣٣٩ - (ت د) هلال بن يساف (١) - ﵀ -: عن سالم بن عبيد الأشجعي (٢) «أَنه كان مع القَومِ في سفر، فعطسَ رجلٌ من القومِ، فقال: السلام عليكم، فقال له سالم: وعليك، وعلى أُمِّك، فكَأنَّ الرجل، وَجدَ في نفسه، فقال: أمَا إني لم أَقُلْ إلا ما قال النبيُّ - ﷺ-» هكذا عند الترمذي.\nوعند أبي داود: «فقال له سالم: وعليك وعلى أُمِّك، ثم قال: ⦗٣٢٨⦘ له [بعدُ]: لعَلَّكَ وجدتَ مما قُلْتُ لك؟ فقال: وَدِدْتُ لم تَذْكُرْ أُمِّي بخيرٍ، ولا شَرٍّ، قال سالم: إنما قلتُ لك كما قال رسولُ الله - ﷺ-، [إِنَّا] بينا نحن عندَه - ثم اتفقَا - إذْ عطس رجلٌ عندَ النبيِّ -ﷺ-، فقال: السلام عليكم، فقال رسولُ الله - ﷺ-: وعليك وعلى أُمِّكَ (٣)، ثم قال: إِذَا عطس أحدُكم فليقُل: الحمد لله ربِّ العالمين، وليقل [له] مَنْ يَرُدُّ عليه: يَرْحَمُك الله، وليَرُدَّ عليه: يَغْفِرُ اللهُ لنا ولكم» (٤) . ⦗٣٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وجد في نفسه): وجد فلان في نفسه من كذا: إذا غضب، من الموجدة: الغضب.\n_________\n(١) هو هلال بن يساف، بالياء والسين، وفي آخره فاء - ويقال: ابن إساف، بكسر الهمزة، ويقال: ابن ياساف - الأشجعي الكوفي، قال القاري في \" المرقاة \": \" يساف \" بكسر الياء. وقيل: بفتحها، والياء أصلية، فيتعين الصرف. وفي \" المغني \": بفتح المثناه التحتية وتخفيف السين المهملة وبالفاء، أو هو بفتح ياء وكسرها وبكسر همزة مكان ياء. اهـ. وهو نسخة، وجزم به المؤلف في أسمائه (يريد الخطيب التبريزي في \" مشكاة المصابيح \") ففي \" القاموس \": هلال بن يساف بالكسر، وقد يفتح. اهـ. روى هلال بن يساف عن الحسن بن علي، وسعيد ابن زيد وسمرة بن جندب، وسالم بن عبد الله الأشجعي، وغيرهم. وعنه: أبو إسحاق السبيعي، والأعمش، وسلمة بن كهيل، ومنصور بن المعتمر وغيرهم، وهو ثقة.\n(٢) سالم بن عبد الله الأشجعي صحابي من أهل الصفة، سكن الكوفة، قال الغرناطي في \" سلاح المؤمن \": ليس لسالم في الكتب الستة سوى حديثين، أحدهما هذا، والثاني أغمي على النبي ﷺ في مرضه، رواه الترمذي في \" الشمائل \"، وابن ماجة.\n(٣) قال القاري في \" المرقاة \": يمكن أن يقال: معناه: عليك وعلى أمك الملام من جهة عدم التعليم والإعلام، وليس المراد به رد السلام، بل القصد زجره عن هذا الكلام الواقع في غير المرام.\n(٤) رواه الترمذي رقم (٢٧٤١) في الأدب، باب كيف يشمت العاطس، وأبو داود رقم (٥٠٣١) في الأدب، باب ما جاء في تشميت العاطس. وإسناده صحيح، رواه الترمذي من حديث سفيان، عن منصور، عن هلال بن يساف عن سالم بن عبيد الأشجعي، ورواه أبو داود من حديث جرير عن منصور، عن هلال بن يساف قال: كنا مع سالم بن عبيد، ومن حديث أبي بشر ورقاء عن منصور عن هلال بن يساف عن خالد بن عرفطة عن سالم بن عبيد، وقال الترمذي: هذا الحديث اختلفوا في روايته عن منصور، وقد أدخلوا بين هلال بن يساف وبين سالم رجلًا، وقال المنذري في \" تلخيص سنن أبي داود \" بعد كلام الترمذي هذا ما لفظه: وأخرجه النسائي أيضًا عن منصور عن رجل عن خالد بن عرفطة عن سالم، وأخرجه أيضًا عن منصور عن هلال بن يساف عن رجل آخر، وقال: هذا الصواب عندنا، والأول خطأ، هذا آخر كلامه، وقد رواه علي ابن المديني عن يحيى بن سعيد القطان، عن سفيان عن منصور عن هلال عن رجل عن رجل عن سالم، ورواه مسدد عن يحيى القطان عن سفيان عن منصور عن هلال عن رجل من آل خالد بن عرفطة عن آخر منهم قال: كنا مع سالم ... ورواه زائدة عن منصور عن هلال عن رجل من أشجع عن سالم، ورواه عبد الرحمن بن مهدي عن أبي عوانة، عن منصور، عن هلال، عن رجل من آل عرفطة عن سالم، واختلف على ورقاء فيه، فقال بعضهم: خالد، عرفجة، وقال بعضهم: خالد بن عرفطة، أو عرفجة، ويشبه أن يكون خالد هذا مجهولًا، ⦗٣٢٩⦘ فإن أبا حاتم الرازي قال: لا أعرف أحدًا يقال له: خالد بن عرفطة إلا واحدًا، الذي له صحبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف مضطرب: وقع الخلاف في أسانيد هذا الحديث على النحو التالي:\n* أخرجه أحمد (٦/٧) . والنسائي في عمل اليوم والليلة (٢٢٩) قال: أخبرنا محمد بن بشار. كلاهما -أحمد بن حنبل، وابن بشار - قالا: حدثنا يحيى بن سعيد، قال: حدثنا سفيان، عن منصور، عن هلال بن يساف، عن رجل من آل خالد بن عرفطة، عن آخر، قال: كنت مع سالم بن عبيد، فذكره.\nفي رواية محمد بن بشار: (عن هلال، عن رجل، عن آخر) .\n* وأخرجه أبو داود (٥٠٣١) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. والترمذي (٢٧٤٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان. والنسائي في عمل اليوم والليلة (٢٢٥) قال: أخبرني محمد بن قدامة، قال: حدثنا جرير. وفي (٢٢٦) قال: أخبرنا أحمد ابن سليمان، قال: حدثنا عبيد الله، عن إسرائيل. وفي (٢٢٧) قال: أخبرنا محمود بن غيلان، قال حدثنا أبو أحمد، قال: حدثنا سفيان.\nثلاثتهم (جرير، وسفيان، وإسرائيل) عن منصور، عن هلال بن يساف، عن سالم بن عبيد، فذكره. (دون ذكر الرجلين بين هلال وسالم) .\n* وأخرجه أبو داود (٥٠٣٢) قال: حدثنا تميم بن المنتصر، قال: حدثنا إسحاق (يعني ابن يوسف) . والنسائي في عمل اليوم والليلة (٢٣١) قال: أخبرني محمد بن إسماعيل بن إبراهيم، قال: حدثنا يزيد وهو ابن هارون.\nكلاهما (إسحاق، ويزيد) عن ورقاء، عن منصور، عن هلال بن يساف، عن خالد بن عرفجة، عن سالم بن عبيد، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٢٢٨) قال: أخبرنا أحمد بن حرب، قال: حدثنا قاسم، قال: حدثنا سفيان، عن منصور، عن هلال بن يساف، عن رجل، عن سالم، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٢٣٠) قال: أخبرنا القاسم بن زكريا بن دينار، قال: حدثنا معاوية بن هشام، عن سفيان، عن منصور، عن هلال، عن رجل، عن خالد بن عرفطة، عن سالم بن عبيد، فذكره.","vol":"4","page":327},{"text":"٢٣٤٠ - (ت) نافع مولى ابن عمر - ﵄ -: قال: «عطس رجلٌ إلى جَنْبِ ابن عمر، فقال: الحمدُ لله، والسلامُ على رسول الله، فقال ابنُ عمرُ: وأَنا أَقول: الحمد لله، والسلامُ على رسول الله، ما هكذا علَّمَنا رسولُ الله - ﷺ- أَنْ نقولَ إذا عَطَسْنَا، وإنما علَّمنا أن نقولَ: الحمدُ لله على كلِّ حالٍ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٣٩) في الأدب، باب ما يقول العاطس إذا عطس، وقال: هذا حديث غريب، أقول: وفي سنده حضرمي بن عجلان مولى الجارود، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن يشهد له حديث أبي هريرة عند أبي داود رقم (٥٠٣٣) مرفوعًا بلفظ: إذا عطس أحدكم فليقل الحمد لله على كل حال، وإسناده صحيح، وقد جاء طلب ذلك من العاطس، عند الطبراني من حديث أبي مالك الأشعري رفعه: إذا عطس أحدكم فليقل: الحمد لله على كل حال، وعند النسائي وابن ماجة والحاكم في \" المستدرك \" عن علي عن النبي ﷺ قال: إذا عطس أحدكم فليقل: الحمد لله على كل حال، ويرد عليه: يرحمك الله، ويرد عليهم: يغفر الله لنا ولكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ليس إسناده بذاك، وله شواهد: أخرجه الترمذي (٢٧٣٨) قال: ثنا حميد بن مسعدة، قال: ثنا زياد بن الربيع، قال: ثنا الحضرمي مولى الجارود، عن نافع، فذكره.\nقلت: الحضرمي، لم يوثقه غير ابن حبان.","vol":"4","page":329},{"text":"٢٣٤١ - (ط) نافع - مولى ابن عمر - ﵄ -: «أن ابْنَ عمر َ ⦗٣٣٠⦘ كان إذا عطس، فقيل له: يرحمك الله، قال: يرحمنا الله وإياكم، ويَغفرُ لنا ولكم» . أخرجه الموطأ (١) .\n_________\n(١) وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٨٦٦) عن نافع أن ابن عمر، فذكره.\nقلت: أورد له الإمام الزرقاني شواهد مرفوعة، الشرح (٤/٤٦٧) .","vol":"4","page":329},{"text":"<span data-type=\"title\" id=toc-478>الفصل العشرون: في أدعية مفردة</span>\n<span data-type=\"title\" id=toc-479>دعاء ذي النون</span>\n٢٣٤٢ - (ت) سعد بن أبي وقاص - ﵁ -: أَنَّ رسولَ الله -ﷺ- قال: «دعْوةُ ذِي النُّونِ، إذ دعا في بطنِ الحوتِ، قال: لا إِله إلا أنت، سبحانك إني كنت من الظالمين: ما دعا بها أَحَدٌ قَطُّ إِلا استُجيبَ له» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٠٠) في الدعوات، باب رقم (٨٥)، من حديث محمد بن يحيى عن محمد بن يوسف عن يونس بن أبي إسحاق عن إبراهيم بن محمد بن سعد عن أبيه سعد، وقال الترمذي: وقال محمد ابن يوسف مرة: عن إبراهيم بن محمد بن سعد عن سعد، وقد روى غير واحد هذا الحديث عن يونس بن أبي إسحاق عن إبراهيم بن محمد بن سعد عن سعد، ولم يذكروا فيه: عن أبيه، وروى بعضهم وهو أبو أحمد الزبيري: عن يونس فقالوا: عن إبراهيم بن محمد بن سعد عن أبيه سعد نحو رواية محمد بن يوسف.\nأقول: وقد روى الحديث الحاكم في \" المستدرك \" ٢ / ٣٨٣ وصححه ووافقه الذهبي، وحسنه الحافظ في \" تخريج الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٧٠) (١٤٦٢) قال: حدثنا إسماعيل بن عمر، قال: حدثنا يونس بن أبي إسحاق. والترمذي (٣٥٠٥)، قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن يوسف، قال: حدثنا يونس بن أبي إسحاق. والنسائي في عمل اليوم والليلة (٦٥٥) قال: أخبرنا القاسم بن زكريا، قال: حدثنا عبيد بن محمد، قال: حدثنا محمد بن مهاجر. وفي (٦٥٦) قال: أخبرنا حميد بن مخلد، قال: حدثنا محمد بن يوسف، قال: حدثنا يونس بن أبي إسحاق.\nكلاهما (يونس بن أبي إسحاق، وابن مهاجر) عن إبراهيم بن محمد بن سعد، عن أبيه، فذكره.\nقال الترمذي: وقال محمد بن يوسف مرة: عن إبراهيم بن محمد بن سعد عن سعد، وقد روى غير واحد هذا الحديث عن يونس بن أبي إسحاق عن إبراهيم بن محمد بن سعد عن سعد، ولم يذكروا فيه عن أبيه، وروى بعضهم وهو أبو أحمد الزبيري: عن يونس، قالوا: عن إبراهيم بن محمد بن سعد عن أبيه عن سعد، نحو رواية محمد بن يوسف.","vol":"4","page":330},{"text":"<span data-type=\"title\" id=toc-480>دعاء داود</span>\n٢٣٤٣ - (ت) أبو الدرداء - ﵁ -: قال: قال رسول الله ⦗٣٣١⦘ ﷺ-: «كان من دُعاء داودَ، يقول: اللَّهمَّ إِني أسألك حُبَّك، وحبَّ من يحبُّك، والعَمَل الذي يُبَلِّغُني حبَّكَ، اللَّهمَّ اجعل حُبَّك أَحَبَّ إِليَّ من نفسي، ومالي، وأَهْلي، ومن الماءِ البارِد، قال: وكان رسولُ الله - ﷺ- إذا ذُكِرَ داودُ يحدِّث عنه، يقول: كان أَعْبَدَ البَشَرِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٨٥) في الدعوات، باب رقم (٧٤)، وفي سنده عبد الله بن ربيعة بن يزيد الدمشقي. وقيل: ابن يزيد بن ربيعة، وهو مجهول، كما قال الحافظ في \" التقريب \"، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب. وقد أخرج الحديث الحاكم وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٤٩٠) قال: ثنا أبو كريب، قال: ثنا محمد بن فضيل عن محمد بن سعد، الأنصاري، عن عبد الله بن ربيعة الدمشقي، قال: ثنا عائذ الله أبو إدريس الخولاني فذكره.\nقلت: عبد الله بن ربيعة الدمشقي مجهول.","vol":"4","page":330},{"text":"<span data-type=\"title\" id=toc-481>دعاء قوم يونس</span>\n٢٣٤٤ - () أبو هريرة - ﵁ -: يرفعه: «أَن دعاءَ قوم يونس: يا حَيُّ يا قيوم، يا حيُّ حينَ لا حيَّ، يا مُحْيي، يا مُمِيت، يا ذا الجلال والإكرام» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين العبدري على الأصول، لم اهتد إليه.","vol":"4","page":331},{"text":"<span data-type=\"title\" id=toc-482>الدعاء عند رؤية المبتلى</span>\n٢٣٤٥ - (ت) عمر [بن الخطاب] (١)، وأبو هريرة - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «من رأى صاحِب بلاءٍ، فقال: الحمد لله الذي عافاني مما ابتلاكَ به، وفضَّلني على كثير ممن خلق تفضيلًا، عُوفيَ من ذلك البلاءِ، كائنًا ⦗٣٣٢⦘ ما كان، ما عاش» . انتهت رواية أَبي هريرة عند قوله: «ذلك البلاء» . أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: ابن عمر، وما أثبتناه في الأصل والترمذي.\n(٢) رقم (٣٤٢٧) و(٣٤٢٨) في الدعوات، باب ما يقول إذا رأى مبتلى، وهو حديث حسن، ورواه أيضًا ابن ماجة من حديث ابن عمر، والبزار، والطبراني في \" الصغير \" من حديث أبي هريرة وقال فيه \" فإنه إذا قال ذلك شكر تلك النعمة \"، وحسن إسناده المنذري في \" الترغيب والترهيب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٦٦٨) قال: حدثنا يحيى بن بشر. ومسلم (٨/٨١) قال: حدثنا إبراهيم بن دينار.\nكلاهما (يحيى، وإبراهيم) عن أبي قطن عمرو بن الهيثم القطعي، عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون، عن قدامة بن موسى، عن أبي صالح السمان، فذكره.","vol":"4","page":331},{"text":"<span data-type=\"title\" id=toc-483>القسم الثاني: في أدعية غير مؤقتة ولا مضافة</span>\n٢٣٤٦ - (م) أبو هريرة - ﵁ -: قال: كان رسولُ الله - ﷺ- يقول في دعائه: «اللَّهمَّ أَصْلِح لي ديني الذي هو عِصْمَةُ أمري، وأصَلِح [لي] دُنيَايَ التي فيها معاشي، وأصلح لي آخرتي التي فيها معادي، واجعَل الحياة زيادة لي في كلِّ خيرٍ، واجعل الموتَ راحة لي من كل شَرٍّ» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عصمة أمري): العصمة: ما يعتصم به. أي: يستمسك ويتقوى به في أموره كلها، لئلا يدخل عليها الخلل. ⦗٣٣٣⦘\n(معادي): المعاد: إما موضع العود، أو مصدر، والمراد به: ما يعود إليه يوم القيامة.\n_________\n(١) رقم (٢٧٢٠) في الذكر والدعاء، باب التعوذ من شر ما عمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"4","page":332},{"text":"٢٣٤٧ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «اللَّهمَّ انْفَعني بما عَلَّمتَني، وعَلِّمْني ما يَنفَعُني، وزِدني علمًا، الحمدُ لله على كل حالٍ، وأَعوذ بالله من حَال أهل النار» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٩٣) في الدعوات، باب سبق المفردون، ورواه أيضًا ابن ماجة رقم (٢٥١) في المقدمة، باب الانتفاع بالعلم والعمل، ورقم (٣٨٣٣) في الدعاء، باب فضل الدعاء. من حديث موسى بن عبيدة عن محمد بن ثابت عن أبي هريرة، وقال الترمذي: هذا حديث غريب من هذا الوجه. وقال الحافظ في \" التقريب \": محمد بن ثابت عن أبي هريرة مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه عبد بن حميد (١٤١٩) قال: أخبرنا عبيد الله بن موسى. وابن ماجة (٢٥١، ٣٨٣٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير. وفي (٣٨٠٤) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. والترمذي (٣٥٩٩) قال: حدثنا أبو كريب. قال: حدثنا عبد الله ابن نمير.\nثلاثتهم -عبيد الله، وابن نمير، ووكيع - عن موسى بن عبيدة، عن محمد بن ثابت، فذكره.\nقلت: موسى بن عبيدة الربذي مختلف فيه وللضعف أقرب، وشيخه مجهول.","vol":"4","page":333},{"text":"٢٣٤٨ - (ت) أبو هريرة - ﵁ -: قال: «دعاءٌ حَفِظْتُهُ من رسولِ الله - ﷺ- لا أدَعُهُ: اللَّهمَّ اجعلني أُعْظِمُ شُكْرَك، وأُكثِرُ ذِكْرَكَ، وأَتَّبِعُ نُصْحَكَ، وأَحفَظُ وَصِيَّتَكَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٠١) في الدعوات، باب من أدعية النبي ﷺ، قال الترمذي: هذا حديث غريب، أقول: وفي سنده الفرج بن فضالة، وهو ضعيف كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/٣١١) قال: حدثنا هاشم أبو النضر. وفي (٢/٤٧٧) قال: حدثنا وكيع. والترمذي (٣٦٠٤) قال: حدثنا يحيى بن موسى. قال أخبرنا وكيع.\nكلاهما (هاشم، ووكيع) عن أبي فضالة، الفرج بن فضالة، عن أبي سعيد الحمصي، فذكره.\n* في رواية هاشم بن القاسم: حدثنا أبو سعيد المديني. وفي رواية وكيع: عن أبي سعيد الحمصي قلت: فرج بن فضالة، ضعفوه.","vol":"4","page":333},{"text":"٢٣٤٩ - (ت) أبو هريرة - ﵁ - قال: كان رسولُ الله - ﷺ- يدعو، فيقول: «اللَّهمَّ مَتِّعْني بسمعي وبصري، واجعَلْهُما الوارِث مني، وانصرني على من يَظلِمُني، وخُذْ منه بثأْري» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٠٦) في الدعوات، باب اللهم متعني بسمعي، وقال: هذا حديث غريب من هذا الوجه. ⦗٣٣٤⦘ أقول: وفي سنده جابر بن نوح الحماني بكسر الحاء وتشديد الميم أبو بشير الكوفي وهو ضعيف، كما قال الحافظ في \" التقريب \". ولكن يشهد لهذا الحديث، حديث ابن عمر عند الترمذي رقم (٣٤٩٧) بلفظ: \" اللهم متعنا بأسماعنا وأبصارنا وقوتنا ما أحييتنا، واجعله الوارث منا، واجعل ثأرنا على من ظلمنا، وانصرنا على من عادانا ... \" الحديث، وأوله: \" اللهم اقسم لنا من خشيتك ما تحول به بيننا وبين معاصيك ... \"، وحسنه الترمذي، وهو كما قال، وصححه الحاكم، ووافقه الذهبي. وقد تقدم رقم (٢٢٧٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهده: أخرجه البخاري في الأدب المفرد (٦٥٠) قال: حدثنا موسى. قال: حدثنا حماد والترمذي (١٣٦٠٤) قال: حدثنا يحيى بن موسى. قال: أخبرنا جابر بن نوح.\nكلاهما (حماد بن سلمة، وجابر بن نوح) عن محمد بن عمرو، عن أبي سلمة فذكره.\nقلت: هذا إن كان حماد بن سلمة حفظه. وفي الباب عن ابن عمر أخرجه الترمذي (٣٤٩٧) .","vol":"4","page":333},{"text":"٢٣٥٠ - (ت) أبو هريرة - ﵁ -: أَن رجلًا قال: «يا رسولَ الله، سمعتُ دُعاءك الليلةَ، وكلُّ الذي وصل إليَّ منه أنك تقول: اللَّهمَّ اغفِرْ لي ذنبي، وَوَسِّع لي في داري، وبارك لي فيما رزقتني، قال: فهل تَرَاهُنَّ تركن شيئًا؟» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٩٦) في الدعوات، باب دعاء يقال في الليل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٠٠) قال: ثنا علي بن حجر، قال: ثنا عبد الحميد بن عمر الهلالي، عن سعيد بن إياس الجريري، عن أبي السليل، فذكره.\nقلت: الجريري اختلط بآخره.","vol":"4","page":334},{"text":"٢٣٥١ - (خ م د) أنس بن مالك - ﵁ -: قال: كان أكثر دعاءِ النبي - ﷺ-: «اللَّهمَّ آتنا في الدنيا حسنة، وفي الآخرة حَسنة، وقِنا عذابَ النار» . أخرجه البخاري ومسلم.\nوفي رواية لمسلم، وأبي داود، قال قتادة: سألتُ أنسًا: «أَيُّ دعوةٍ كان رسولُ الله - ﷺ- يدعو بها أكثر؟ قال: كان أَكثرُ دعوةٍ يدعو بها: اللَّهمَّ آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار» .\nوقال قتادة: وكان أَنسٌ إذا أراد أَن يدعوَ بدعوة دعا بها، وإذا دعا بدعاءٍ دعا بها فيه (١) .\n_________\n(١) رواه البخاري ١١ / ١٦١ في الدعوات، باب قول النبي ﷺ: \" ربنا آتنا في الدنيا حسنة \"، وفي تفسير سورة البقرة، باب ﴿ومنهم من يقول ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار﴾، ومسلم رقم (٢٦٩٠) في الذكر والدعاء، باب فضل الدعاء باللهم ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار، وأبو داود رقم (١٥١٩) في الصلاة، باب في الاستغفار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٠١) . ومسلم (٨/٦٨) قال: حدثني زهير بن حرب. وأبو داود (١٥١٩) قال: حدثنا زياد بن أيوب. والنسائي في الكبرى تحفة الأشراف (٩٩٦) عن إسحاق بن إبراهيم. وفي عمل اليوم والليلة (١٠٥٦) قال: أخبرنا زياد بن أيوب.\nأربعتهم (أحمد، وزهير، وزياد، وإسحاق) قالوا: حدثنا إسماعيل (هو ابن إبراهيم بن علية) .\n٢- وأخرجه البخاري (٦/٣٤) قال: حدثنا أبو معمر، وفي (٨/١٠٣)، وفي الأدب المفرد (٦٨٢)، وأبو داود (١٥١٩) قال البخاري وأبو داود: حدثنا مسدد.\nكلاهما (أبو معمر، ومسدد) قالا: حدثنا عبد الوارث بن سعيد.\nكلاهما (إسماعيل، وعبد الوارث) عن عبد العزيز، فذكره.\n- ورواه ثابت، عن أنس بن مالك:\n١- أخرجه أحمد (٣/٢٠٨) قال: حدثنا روح. وفي (٣/،٢٠٩ ٢٧٧) وعبد بن حميد (١٢٦٢) قال أحمد وعبد: حدثنا سليمان بن داود. وعبد بن حميد (١٣٠٣) قال: حدثنا سعيد بن الربيع. وفي (١٣٧٣) قال: حدثنا هاشم بن القاسم. والبخاري في الأدب المفرد (٦٧٧) قال: حدثنا عمرو بن مرزوق. ومسلم (٨/٦٩) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي في عمل اليوم والليلة (١٠٥٤) قال: أخبرنا عمرو بن علي، عن أبي داود سليمان بن داود.\nستتهم (روح، وسليمان، وسعيد، وهاشم، وعمرو، ومعاذ) عن شعبة.\n٢- وأخرجه أحمد (٣/٢٤٧)، وعبد بن حميد (١٣٠١) قالا: حدثنا عفان بن مسلم، قال: حدثنا حماد ابن سلمة.\nكلاهما (شعبة، وحماد) عن ثابت، فذكره.\n- ورواه حميد، عن أنس:\nأخرجه البخاري في الأدب المفرد (٧٢٧) قال: حدثنا أحمد بن يونس، قال: حدثنا أبو بكر بن عياش، عن حميد، فذكره.","vol":"4","page":334},{"text":"٢٣٥٢ - (ت) أنس بن مالك - ﵁ -: أَن رجلًا جاء إلى النبيﷺ-، فقال: يا رسولَ الله، أيُّ الدعاء أفْضَلُ؟ قال: «سَلْ رَبَّكَ العافيةَ والمُعَافَاةَ في الدنيا والآخرة»، ثم أتاه في اليوم الثاني، فقال: يا رسولَ الله، أي الدُّعاءِ أَفضلُ؟ فقال له مثل ذلك، ثم أتاه في اليوم الثالث، فقال له مثل ذلك، قال: «فإذا أُعطيتَ العافية في الدنيا، وأعطيتها في الآخرة، فقد أَفلحتَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٠٧) في الدعوات، باب رقم (٨٩)، ورواه أيضًا ابن ماجة رقم (٣٨٤٨) في الدعاء، باب الدعاء بالعفو والعافية، وفي سنده سلمة بن وردان الليثي أبو يعلى، وهو ضعيف، كما قال الحافظ في \" التقريب \"، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه، إنما نعرفه من حديث سلمة بن وردان. أقو ل: ويشهد له حديث العباس عند الترمذي، وسيأتي رقم (٢٣٥٧)، والأحاديث في سؤال الله العافية في الدنيا والآخرة كثيرة، منها، اللهم إني أسألك العافية في ديني وديناي وأهلي ومالي ... الحديث، وقد تقدم رقم (٢٢٢٩)، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٥١٢) قال: ثنا يوسف بن عيسى، حدثنا الفضل بن موسى، ثنا سلمة بن وردان عن أنس، فذكره.\nوأخرجه ابن ماجة (٣٨٤٨) قال: ثنا عبد الرحمن بن إبراهيم الدمشقي، ثنا ابن أبي فديك، أخبرني سلمة ابن وردان، به.\nقال أبو عيسى الترمذي: هذا حديث غريب من هذا الوجه، إنما نعرفه من حديث سلمة بن وردان.","vol":"4","page":335},{"text":"٢٣٥٣ - (م ت) أنس بن مالك - ﵁ -: «أن رسولَ الله - ﷺ- عاد رجلًا من المسلمين، قد خَفَتَ، فصَار مثل الفَرْخِ، فقال له رسولُ الله - ﷺ-: هل كنتَ تَدعو الله بشيءٍ، أو تسأله إياه؟ قال: نعم، كنتُ أقول: اللَّهمَّ ما كنتَ مُعَاقِبي به في الآخرة فعَجِّله لي في الدنيا، فقال رسولُ الله - ﷺ-: سبحان الله! لا تُطِيقُهُ، ولا تستطيعُه، أفلا قلتَ: اللَّهمَّ آتنا في ⦗٣٣٦⦘ الدنيا حسنة، وفي الآخرةِ حسنة، وقنا عذاب النار؟ قال: فدعا الله به، فشفاه الله تعالى» .\nوفي أخرى: «فقالها، فَشَفَاهُ الله»، هذه رواية مسلم، وانتهت رواية الترمذي عند قوله: «عذابَ النار» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خفت): الخفوت: الذبول والضعف.\n_________\n(١) رواه مسلم رقم (٢٦٨٨) في الذكر والدعاء، باب كراهية الدعاء بتعجيل العقوبة في الدنيا، والترمذي رقم (٣٤٨٣) في الدعوات، باب ما جاء في حق التسبيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه ثابت، عن أنس.\n١- أخرجه أحمد (٣/١٠٧) قال: حدثنا ابن أبي عدي، وعبد الله بن بكر. ومسلم (٨/٦٧) قال: حدثنا أبو الخطاب زياد بن يحيى الحساني، قال: حدثنا محمد بن أبي عدي (ح) وحدثناه عاصم بن النضر التيمي، قال: حدثنا خالد بن الحارث. والترمذي (٣٤٨٧) قال: حدثنا محمد بن بشار، قال: حدثنا سهل بن يوسف. والنسائي في عمل اليوم والليلة (١٠٥٣) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا ابن أبي عدي (ح) وأخبرنا محمد بن المثنى، قال: حدثنا خالد بن الحارث.\nأربعتهم (ابن أبي عدي، وابن بكر، وخالد، وسهل) عن حميد الطويل.\n٢- وأخرجه أحمد (٣/٢٨٨) قال: حدثنا عفان. ومسلم (٨/٦٨) قال: حدثني زهير بن حرب، قال: حدثنا عفان، قال: حدثنا حماد بن سلمة.\nكلاهما (حميد، وحماد) عن ثابت، فذكره.\n* في المطبوع من عمل اليوم والليلة جعله من حديث حميد، عن أنس، وصححناه من تحفة الأشراف رقم (٣٩٣) .\n- ورواه حميد عن أنس:\nأخرجه عبد بن حميد (١٣٩٩) قال: أخبرنا يزيد بن هارون. والبخاري في الأدب المفرد (٧٢٨) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير.\nكلاهما (يزيد، وزهير) عن حميد، فذكره.\n* في المطبوع من عمل اليوم والليلة للنسائي (١٠٥٣) جعله من حديث حميد عن أنس، وبمراجعة تحفة الأشراف (٣٩٣) وجدناه من حديث حميد عن ثابت..\n- ورواه قتادة، عن أنس:\nأخرجه مسلم (٨/٦٨) قال: حدثنا محمد بن المثنى وابن بشار. والنسائى في عمل اليوم والليلة (١٠٥٥) قال: أخبرنا محمد بن المثنى. قالا (ابن المثنى، وابن بشار): حدثنا سلام بن نوح، عن سعيد بن أبي عروبة، عن قتادة، فذكره.","vol":"4","page":335},{"text":"٢٣٥٤ - (ت س) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «من سأل [الله] الجنة ثلاثًا، قالت الجنة:اللَّهمَّ أدخِله الجنةَ، ومن استجار من النار ثلاث مرات، قالت النار: اللَّهمَّ أجِرْهُ من النارِ» . أخرجه الترمذي، والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٢٥٧٥) في صفة الجنة، باب ما جاء في صفة أنهار الجنة، والنسائي ٨ / ٢٧٩ في الاستعاذة، باب الاستعاذة من حر النار، وأخرجه أيضًا ابن ماجة رقم (٤٣٤٠) في الزهد، في آخر الكتاب، وابن حبان في صحيحه رقم (٢٤٣٣) موارد، من حديث أبي إسحاق السبيعي عن بريد بن أبي مريم عن أنس ﵁، وقال الترمذي: هكذا روى يونس عن أبي إسحاق هذا الحديث عن بريد بن أبي مريم عن أنس عن النبي ﷺ نحوه، وقد روي عن أبي إسحاق عن بريد بن أبي مريم عن أنس بن مالك قوله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/١٤١) قال: ثنا يحيى بن آدم، ثنا يونس بن أبي إسحاق عن بريدة بن أبي مريم، فذكره.\nقال العماد بن كثير: رواه الترمذي والنسائي وابن ماجة، عن هناد، عن أبي الأحوص، عن أبي إسحاق عن بريدة، به.\nورواه ابن حبان والضياء في صحيحه.","vol":"4","page":336},{"text":"٢٣٥٥ - (ت د) عبد الله بن عباس - ﵄ -: أَنَّ رسولَ الله - ﷺ- كان يقول في دعائه: «رَبِّ أَعِنِّي، ولا تُعِنْ عَلَيَّ، وانْصُرْني ولا تَنْصُرْ عَلَيَّ، وامكُرْ لي ولا تَمكُرْ عَلَيَّ، واهدِني ويَسِّرْ الْهُدَى لي، وانْصُرْني على مَن بَغَى عَلَيَّ، رَبِّ اجعلْني لك شَاكِرًا، لك ذَاكِرًا، لك رَاهِبًا، لك مِطْوَاعًا (١)، لك مُخْبِتًا، إِليك أَوَّاهًا مُنيِبًا، رَبِّ تَقَبَّلْ تَوْبتي، واغْسِلْ حَوْبَتي، وأجِبْ دَعْوَتي، وَثَبِّتْ حُجَّتِي، وسَدِّدْ لِسَاني، واهْدِ قلبي، واسْلُلْ سَخيمَةَ صَدْرِي» .\nهذه رواية الترمذي. ورواية أبي داود مثلها - وفيها بعد قوله -: «إليك مخبتًا»: «أَو منيبًا»، ولم يذكر: «أوَّاهًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (امكر لي): المكر: الخدع، وهو من الله تعالى: إيقاع بلائه بأعدائه، وقيل: هو أن ينفذ مكره وحيلته في عدوه، ولا ينفذهما في وليه، وقيل: هو استدراج العبد بالطاعات، فيتوهم أنها مقبولة وهي مردودة. ⦗٣٣٨⦘\n(راهبًا): الرهبة: الخوف والفزع.\n(مخبتًا): المخبت: الخاشع المخلص في خشوعه.\n(منيبًا): الإنابة: الرجوع إلى الله تعالى بالتوبة والإخلاص.\n(أوَّاهًا): الأوَّاه: المتأوه المتضرع وقيل: البكَّاء. وقيل: هو الكثير الدعاء.\n(حوبتي): الحوبة والحوب: الإثم والذنب.\n(ثبت حجتي): يريد بالحجة: الدليل والبينة، إما في الدنيا، وإما في الآخرة، وعند جواب الملكين في القبر. ومنه قوله تعالى: ﴿يُثَبِّتُ اللهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ في الحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ﴾ [إبراهيم: ٢٧] جاء في التفسير: أنه مسألة الملكين في القبر.\n(سَخِيمة صدري): السخيمة: الغضب والغل.\n_________\n(١) في الأصل: مطاوعًا، والتصحيح من الترمذي وأبي داود.\n(٢) رواه الترمذي رقم (٣٥٤٦) في الدعوات، باب من أدعية النبي ﷺ، وأبو داود رقم (١٥١٠) في الصلاة، باب ما يقول الرجل إذا سلم، ورواه أيضًا ابن ماجة رقم (٣٨٣٠) في الدعاء، باب دعاء رسول الله ﷺ، وأحمد في \" المسند \" ٣ / ٣١٠، وابن حبان في صحيحه رقم (٢٤١٤) موارد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/٢٢٧) (١٩٩٧) قال: حدثنا يحيى. وعبد بن حميد (٧١٧) قال: حدثني عمر بن سعد. والبخاري في الأدب المفرد (٦٦٤) قال: حدثنا قبيصة. وفي (٦٦٥) قال: حدثنا أبو حفص، قال: حدثنا يحيى. وأبو داود (١٥١٠) قال: حدثنا محمد بن كثير. وفي (١٥١١) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (٣٨٣٠) قال: حدثنا علي بن محمد سنة إحدى وثلاثين ومئتين، قال: حدثنا وكيع في سنة خمس وتسعين ومئة، والترمذي (٣٥٥١) قال: حدثنا محمود ابن غيلان، قال: حدثنا أبو داود الحفري (ح) وحدثنا محمد بن بشر العبدي. والنسائي في عمل اليوم والليلة (٦٠٧) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى.\nستتهم (يحيى، وعمر بن سعد أبو داود، وقبيصة، ومحمد بن كثير، ووكيع، ومحمد بن بشر) عن سفيان الثوري، عن عمرو بن مرة، قال: سمعت عبد الله بن الحارث، قال: سمعت طليق بن قيس الحنفي، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٦٠٨) قال: أخبرنا عمران بن موسى، قال: حدثنا عبد الوارث، قال: حدثنا محمد بن جحادة، عن عمرو بن مرة، عن ابن عباس، كان رسول الله -ﷺ- يدعو: رب أعني ... وساق الحديث مرسلا.","vol":"4","page":337},{"text":"٢٣٥٦ - (خ م) عبد الله بن عباس - ﵄ -: أن رسولَ الله - ﷺ- كان يقول: «اللهم لك أَسْلمْتُ، وبك آمنت، وعليك توكلتُ، وإليك أنبتُ، وبك خاصمتُ، اللهم أعوذ بعزَّتك، لا إله إلا أنت، أنْ تُضِلَّني، أنت الحيُّ الذي لا يموتُ، والجِنُّ والإِنْسُ يَمُوتونَ» . ⦗٣٣٩⦘ أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٣ / ٣١٣ و٣١٤ في التوحيد، باب قول الله تعالى: ﴿وهو العزيز الحكيم﴾ ﴿سبحان ربك رب العزة عما يصفون﴾ ﴿ولله العزة ولرسوله﴾، ومسلم رقم (٢٧١٧) في الذكر والدعاء، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، واللفظ له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٠٢) (٢٧٤٨) قال: حدثنا عبد الصمد. والبخاري (٩/١٤٣) قال: حدثنا أبو معمر. ومسلم (٨/٨٠) قال: حدثني حجاج بن الشاعر، قال: حدثنا عبد الله بن عمرو أبو معمر. والنسائي في الكبري تحفة الأشراف (٦٥٥٠) عن عثمان بن عبد الله، عن أبي معمر.\nكلاهما (عبد الصمد، وأبو معمر) عن عبد الوارث، قال: حدثنا حسين المعلم، قال: حدثني عبد الله ابن بريدة، عن يحيى بن يعمر، فذكره.","vol":"4","page":338},{"text":"٢٣٥٧ - (ت) العباس بن عبد المطلب - ﵁ -: قال: «قلتُ: يا رسولَ الله، عَلِّمني شيئًا أسأَله اللهَ، قال: سَلِ الله العافيةَ، فَمَكَثتُ أَيامًا ثم جئتُ، فقلتُ: يا رسولَ الله، علِّمْني شيئًا أسأله الله، فقال لي: يا عباسُ، يا عَمَّ رسولِ الله، سَلِ الله العافِيةَ في الدنيا والآخرة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٠٩) في الدعوات، باب رقم (٨٩)، وفي سنده يزيد بن أبي زياد الهاشمي، وهو ضعيف كبر فتغير صار يتلقن، ولكن يشهد لهذا الحديث حديث أنس عند الترمذي وغيره، وقد تقدم رقم (٢٣٥٣) ولذلك صححه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الحميدي (٤٦١) قال: حدثنا سفيان. وأحمد (١/٢٠٩) (١٧٨٣) قال: حدثنا حسين بن علي، عن زائدة. والبخاري في الأدب المفرد (٧٢٦) قال: حدثنا فروة، قال: حدثنا عبيدة، والترمذي (٣٥١٤) قال: حدثنا أحمد بن منيع، قال: حدثنا عبيدة بن حميد.\nثلاثتهم (سفيان، وزائدة، وعبيدة) عن يزيد بن أبي زياد، عن عبد الله بن الحارث، فذكره.\nقلت: مداره على يزيد بن أبي زياد، ضعفوه.","vol":"4","page":339},{"text":"٢٣٥٨ - (ت) أبو بكر الصديق - ﵁ -: «قام على المنبر ثم بكى، فقال: قام رسولُ الله - ﷺ- عام أولَ على المنبر، ثم بكى، فقال: سَلُوا الله العفْوَ والعافيةَ، فإِن أَحدًا لم يُعطَ بعد اليقين خيرًا من العافية» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٥٣) في الدعوات، باب رقم (١١٨)، ورواه أيضًا أحمد في \" المسند \" بمعناه رقم (٥) ورقم (١٧)، وابن ماجة رقم (٣٨٤٩) في الدعاء بالعفو والعافية، وإسناده صحيح، وحسنه الترمذي، ورواه أيضًا ابن حبان في صحيحه رقم (٢٤٢١) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: رواه عن أبي بكر، أوسط البجلي:\n١- أخرجه الحميدي (٢) قال: حدثنا الوليد بن مسلم الدمشقي، قال: سمعت عبد الرحمن بن يزيد بن جابر. وفي (٧) قال: حدثنا عبد الرحمن بن زياد الرصاصي، قال: حدثنا شعبة، قال: أخبرني يزيد بن خمير. وأحمد (١/٣) (٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن يزيد بن خمير. وفي (١/٥) (١٧) قال: حدثنا هاشم، قال: حدثنا شعبة، قال: أخبرني يزيد بن خمير. وفي (١/٧) (٣٤) قال: حدثنا روح، قال: حدثنا شعبة، عن يزيد بن خمير. وفي (١/٨) (٤٤) قال: حدثنا عبد الرحمن ابن مهدي، قال: حدثنا معاوية - يعني ابن صالح. والبخاري في الأدب المفرد (٧٢٤) قال: حدثنا آدم، قال: حدثنا شعبة، قال: حدثنا سويد بن حجير، وابن ماجة (٣٨٤٩) قال: حدثنا أبو بكر، وعلي بن محمد، قالا: حدثنا عبيد بن سعيد، قال: سمعت شعبة، عن يزيد بن خمير. والنسائي في عمل اليوم والليلة (٨٨٠) قال: أخبرنا يحيى بن عثمان، قال: أخبرنا عمر بن عبد الواحد، قال: حدثنا عبد الرحمن ابن يزيد بن جابر. وفي (٨٨١) قال: أخبرني محمود بن خالد، قال: حدثنا الوليد، قال: حدثنا ابن جابر. وفي (٨٨٢) قال: أخبرنا علي بن الحسين، قال: حدثنا أمية بن خالد، عن شعبة، عن يزيد بن خمير، وفي (٨٨٣) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا عبد الرحمن، عن معاوية بن صالح.\nأربعتهم - عبد الرحمن، ويزيد، ومعاوية، وسويد - عن سليم بن عامر.\n٢- وأخرجه النسائي في عمل اليوم والليلة (٨٧٩) قال: أخبرنا أبو داود قال: حدثنا محمد بن سليمان، قال: حدثنا عيسى بن أبي رزين الثمالي الحمصي، عن لقمان بن عامر.\nكلاهما (سليم، ولقمان) عن أوسط بن إسماعيل، فذكره.\n* الروايات مطولة ومختصرة.\n- ورواه أبو هريرة - ولفظه - قال: سمعت أبا بكر الصديق على هذا المنبر يقول: سمعت رسول الله -ﷺ- في هذا اليوم من عام الأول، ثم استعبر أبو بكر وبكى، ثم قال: سمعت رسول الله -ﷺ- يقول: «لم تؤتوا شيئا بعد كلمة الإخلاص مثل العافية، فاسألوا الله العافية» .\nأخرجه أحمد (١/٤) (١٠) قال: حدثنا أبو عبد الرحمن المقري، قال: حدثنا حيوة بن شريح، قال: سمعت عبد الملك بن الحارث. والنسائي في عمل اليوم والليلة (٨٨٦) قال: أخبرنا محمد بن رافع قال: حدثنا حسين بن علي، عن زائدة، عن عاصم، عن أبي صالح.\nكلاهما (عبد الملك، وأبو صالح) عن أبي هريرة، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٨٨٧) قال: أخبرنا محمد بن رافع، قال: أخبرنا حسين بن علي، عن زائدة، عن عاصم، عن أبي صالح، قال: قام أبو بكر على المنبر نحوه. حدثنا بن مرتين، مرة هكذا ومرة هكذا.\n* وأخرجه النسائي في عمل اليوم والليلة (٨٨٨) قال: أخبرنا محمد بن علي بن الحسين بن شقيق، عن حديث أبيه، قال: حدثنا أبو حمزة، عن الأعمش، عن أبي صالح، عن بعض أصحاب النبي -ﷺ-، قال: قام أبو بكر، فذكره.\n- ورواه الحسن - ولفظه - أن أبا بكر خطب الناس، فقال: قال رسول الله -ﷺ- «يا أيها الناس، إن الناس لم يعطوا في الدنيا خيرا من اليقين والمعافاة، فسلوهما الله ﷿» .\nأخرجه أحمد (١/٨) (٣٨) قال: حدثنا إسماعيل بن إبراهيم، عن يونس، عن الحسن، فذكره.\n- ورواه جبير بن نفير، - ولفظه - قال: قام أبو بكر فذكر رسول الله -ﷺ- فبكى، ثم قال:\n«إن رسول الله -ﷺ- قام في مقامي هذا عام أول. فقال: أيها الناس، سلوا الله العافية (ثلاثا) فإنه لم يؤت أحد مثل العافية بعد يقين.» .\nأخرجه النسائي في عمل اليوم والليلة (٨٨٤) قال: أخبرنا عمر بن عثمان، قال: حدثنا أبي، قال: حدثنا أبو خالد المحري محمد بن عمر، عن ثابت بن سعد الطائي، عن جبير بن نفير، فذكره.\n- ورواه أبو عبيدة - ولفظه - قال: قام أبو بكر ﵁ بعد وفاة رسول الله -ﷺ- بعام، فقال: «قام رسول الله -ﷺ- مقامي عام الأول. فقال: سلوا الله العافية، فإنه لم يعط عبد شيئا أفضل من العافية، وعليكم بالصدق والبر، فإنهما في الجنة، وإياكم والكذب والفجور، فإنهما في النار.» .\nأخرجه أحمد (١/٨) (٤٦) قال: حدثنا وكيع. وفي (١/١١) (٦٦) قال: حدثنا عبد الرزاق.\nكلاهما (وكيع، وعبد الرزاق) عن سفيان، قال: حدثنا عمرو بن مرة، عن أبي عبيدة، فذكره.\n- ورواه رفاعة بن رافع - ولفظه - قال: سمعت أبا بكر الصديق، يقول على منبر رسول الله -ﷺ-: سمعت رسول الله -ﷺ- يقول، فبكى أبو بكر حين ذكر رسول الله -ﷺ-، ثم سري عنه، ثم قال: سمعت رسول الله -ﷺ- يقول في هذا القيظ عام الأول: «سلوا الله العفو والعافية واليقين في الآخرة والأولى» .\nأخرجه أحمد (١/٣) (٦) قال: حدثنا عبد الرحمن بن مهدي، وأبو عامر. والترمذي (٣٥٥٨) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر العقدي.\nكلاهما (عبد الرحمن، وأبو عامر) قالا: حدثنا زهير، وهو ابن محمد، عن عبد الله بن محمد بن عقيل، أن معاذ بن رفاعة بن رافع الأنصاري، أخبره، عن أبيه رفاعة بن رافع، فذكره.","vol":"4","page":339},{"text":"٢٣٥٩ - (ت) عمر بن الخطاب - ﵁ -: قال: «علَّمَني رسولُ ⦗٣٤٠⦘ الله - ﷺ- قال: قل: اللَّهمَّ اجعل سَرِيرتي خيرًا من عَلانِيَتي، واجعلْ علانيتي صالحة، اللَّهمَّ إني أَسألك من صالح ما تُؤتي الناسَ من الأهل والمال، والولد، غيرِ الضَّالِّ، ولا المُضِلَّ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٨٠) في الدعوات، باب اللهم اجعل سريرتي خيرًا من علانيتي، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٥٨٦) قال: حدثنا محمد بن حميد، قال: حدثنا علي بن أبي بكر، عن الجراح بن الضحاك الكندي، عن أبي شيبة، عن عبد الله بن عكيم، فذكره.\n* قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وليس إسناده بالقوي.","vol":"4","page":339},{"text":"٢٣٦٠ - (م) علي بن أبي طالب - ﵁ -: قال: قال لي رسولُ الله - ﷺ-: قل: «اللَّهمَّ اهْدني، وسَدِّدْني، واذكر بالهدَى: هِدَايَتَك الطَّريقَ، وبالسَّدَادِ: سَدَادَ السَّهمِ» .\nوفي أخرى قال: «قل: اللَّهمَّ إني أسألك الهُدى والسَّداد ... وذكر مثله» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وسددني): السداد: القصد والاستقامة ولزوم الطريقة المثلى.\n_________\n(١) رقم (٢٧٢٥) في الذكر والدعاء، باب التعوذ من شر ما عمل ومن شر ما لم يعمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الإمام أحمد (١/٨٨) (٦٦٤) قال: ثنا خلف، ثنا خالد عن عاصم بن كليب عن أبي بردة بن أبي موسى أن عليا، فذكره.\nقال العماد ابن كثير: رواه مسلم في الدعوات عن محمد بن عبد الله بن نمير، وعن أبي كريب.\nكلاهما عن عبد الله بن إدريس، عن عاصم بن كليب، عنه، به.\nقلت: له ألفاظ أخر عند أحمد، راجع المسند (١/١٣٤) (١١٢٤)، و(١/١٣٨) (١١٦٨)، و(١/١٥٤) (١٣٢٠) .","vol":"4","page":340},{"text":"٢٣٦١ - (م ت) عبد الله بن مسعود - ﵁ -: أن رسولَ الله -ﷺ- كان يقول: «اللَّهمَّ إني أسألك الهُدى، والتُّقى، والعَفَافَ، والغِنى» . أخرجه مسلم، والترمذي (١) . ⦗٣٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العفاف): الصبر، والمراد به: الصبر على الأشياء المفضية إلى الآثام.\n_________\n(١) رواه مسلم رقم (٢٧٢١) في الذكر والدعاء، والترمذي رقم (٣٤٨٤) في الدعوات، باب اللهم إني أسألك الهدى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٩» (٣٦٩٢) قال: حدثنا وكيع، قال: حدثنا إسرائيل. وفي (١/٤١١) (٣٩٠٤) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (١/٤١٦) (٣٩٥٠) قال: حدثنا روح، قال: حدثنا شعبة وفي (١/٤٣٤)، (٤١٣٥) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (١/٤٣٧) (٤١٦٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٤٤٣) (٤٢٣٣) قال: حدثنا وكيع، عن أبيه، وإسرائيل. والبخاري في الأدب المفرد (٦٧٤) قال: حدثنا عمرو بن مرزوق، قال: أخبرنا شعبة. ومسلم (٨/٨١) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا ابن المثنى، وابن بشار، قالا: حدثنا عبد الرحمن، عن سفيان. وابن ماجة (٣٨٣٢) قال: حدثنا يعقوب بن إبراهيم الدورقي، ومحمد بن بشار، قالا: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان والترمذي (٣٤٨٩) قال: حدثنا محمود بن غيلان، قا ل: حدثنا أبو داود، قال: أنبأنا شعبة.\nأربعتهم - إسرائيل، وشعبة، وسفيان، والجراح والد وكيع - عن أبي إسحاق، قال: سمعت أبا الأحوص، فذكره.","vol":"4","page":340},{"text":"٢٣٦٢ - (خ م) أبو موسى الأشعري - ﵁ -: أن رسولَ الله - ﷺ-[كان] يدعو بهذا الدُّعَاءِ: «اللَّهمَّ ربِّ اغْفِر لي خَطِيئَتي وجَهلي، وإسرَافي في أمري، وما أَنت أَعلم به مني، اللَّهمَّ اغْفِر لي جِدِّي وهَزْلي، وخَطَئي وعَمْدي، وكلُّ ذلك عندي، اللَّهمَّ اغْفِر لي ما قَدَّمتُ وما أخَّرتُ، وما أسْرَرتُ وما أَعلنتُ، وما أنْتَ أعْلَمُ به مني، أنتَ الْمُقَدِّمُ، وأنت المُؤخِّرُ، وَأَنتَ على كلِّ شيءٍ قَدِيرٌ» أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ١٦٥ و١٦٦ في الدعوات، باب قول النبي ﷺ: \" اللهم اغفر لي ما قدمت وما أخرت \"، ومسلم رقم (٢٧١٩) في الذكر والدعاء، باب التعوذ من شر ما عمل ومن شر ما لم يعمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤١٧) قال: حدثنا أبو أحمد، قال: حدثنا شريك. والبخاري (٨/١٠٥) وفي الأدب المفرد (٦٨٨) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الملك بن صباح، قال: حدثنا شعبة. ومسلم (٨/٨٠، ٨١) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي، قال: حدثنا شعبة. (ح) وحدثناه محمد بن بشار، قال: حدثنا عبد الملك بن الصباح المسمعي، قال: حدثنا شعبة.\nكلاهما (شريك، وشعبة) عن أبي إسحاق، عن أبي بردة، فذكره.\n* أخرجه البخاري (٨/١٠٥) وفي الأدب المفرد (٦٨٩) قال: حدثنا محمد بن المثنى، قال: حدثنا عبيد الله ابن عبد المجيد، قال: حدثنا إسرائيل، قال: حدثنا أبو إسحاق، عن أبي بكر بن أبي موسى، وأبي بردة، أحسبه عن أبي موسى الأشعري، عن النبي -ﷺ-، أنه كان يدعو ... نحوه مختصرا.\n* في رواية شعبة عند البخاري (عن أبي إسحاق، عن ابن أبي موسى) ولم يسمه.","vol":"4","page":341},{"text":"٢٣٦٣ - (ت) عبد الله بن يزيد الخطمي الأنصاري - ﵁ -: - أَن رسولَ الله - ﷺ- كان يقول في دعائه: «اللَّهمَّ ارزُقني حُبَّكَ، وحُبَّ مَنْ يَنْفَعُني حُبُّهُ عندَك، اللَّهمَّ ما رَزَقْتَني (١) مما أُحِبُّ فاجعَلْهُ قُوَّة لي فيما تُحِبُّ، وما زَوَيْتَ عني مما أُحِبُّ فاجعَلْهُ فَرَاغًا لي فيما تُحِبُّ» . أخرجه الترمذي (٢) . ⦗٣٤٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زويت عني): زويت المال عن الورثة زيًّا: إذا صرفته عنهم إلى غيرهم.\n_________\n(١) في الأصل: ارزقني، والتصحيح من الترمذي.\n(٢) رقم (٣٤٨٦) في الدعوات، باب رقم (٧٥)، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٤٩١) قال: ثنا سفيان بن وكيع، قال: ثنا ابن أبي عدي، عن حماد بن سلمة، عن أبي جعفر الخطمي فذكره.\nوحسنه أبو عيسى في جامعه.","vol":"4","page":341},{"text":"٢٣٦٤ - (ت) عمران بن حصين - ﵄ -: قال: قال رسول الله - ﷺ- لأبي: «يا حُصَينُ: كم تَعبُدِ اليومَ إِلهًا؟ قال: سبعة: سِتَّة في الأرض، وواحدًا في السماء، قال: فأيَّهُم تُعِدُّ لِرَهْبَتِك ورَغْبَتك؟ قال: الذي في السماء، قال: يا حصينُ، أَما إِنك لو أسلمتَ عَلَّمْتُك كلمتينِ تَنْفَعَانك، قال: فلما أسلم حُصين، جاء فقال: يا رسولَ الله علِّمْني الكلمتين اللتيْنِ وعَدتني، قال: قل: اللَّهمَّ أَلْهِمني رُشدي، وأعِذْني من شرِّ نفسي» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٧٩) في الدعوات، باب رقم (٧٠)، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب، وقد روي هذا الحديث عن عمران بن حصين من غير هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه عبد بن حميد (٤٧٦) والنسائي في عمل اليوم والليلة (٩٩٣) قال: أخبرنا أحمد بن سليمان كلاهما (عبد، وأحمد) قال عبد: أخبرنا، وقال أحمد: حدثنا عبيد الله بن موسى، عن إسرائيل بن يونس.\n٢- وأخرجه النسائي في عمل اليوم والليلة (٩٩٣) قال: أخبرنا أبو جعفر بن أبي سريج الرازي، قال: أخبرني محمد بن سعيد وهو ابن سابق القزويني، قال: حدثنا عمرو وهو ابن أبي قيس،\nكلاهما - إسرائيل، وعمرو - عن منصور، عن ربعي بن حراش، عن عمران بن حصين، فذكره.\nوفي رواية: «أن حصينا، أو حصينا، أتى رسول الله -ﷺ- فقال: يا محمد، لعبد المطلب كان خيرا لقومه منك، كان يطعمهم الكبد والسنام، وأنت تنحرهم. فقال له النبي -ﷺ- ما شاء الله أن يقول له. فقال له: ما تأمرني أن أقول؟ قال: قل اللهم قني شر نفسي، واعزم لي على أرشد أمري. قال: فانطلق فأسلم الرجل. ثم جاء. فقال: إني أتيتك. فقلت لي: قل اللهم قني شر نفسي، واعزم لي على أرشد أمري. فما أقول الآن؟ قال: قل اللهم اغفر لي ما أسررت وما أعلنت، وما أخطأت وما عمدت، وما علمت وما جهلت.» .\nأخرجه أحمد (٤/٤٤٤) قال: حدثنا حسين، قال: حدثنا شيبان والنسائي في عمل اليوم والليلة (٩٩٤) قال: أخبرني زكريا بن يحيى، قال حدثنا عثمان، هو ابن أبي شيبة، قال: حدثنا محمد بن بشر، قال: حدثنا زكريا، هو ابن أبي زائدة.\nكلاهما -شيبان، وزكريا - عن منصور، عن ربعي بن حراش، فذكره.","vol":"4","page":342},{"text":"٢٣٦٥ - (ت) شهر بن حوشب: قال: «قلتُ لأُمِّ سلمة - ﵂ -: يا أُمَّ المؤمنين، ما كان أَكْثَرُ دُعاءِ رسولِ الله -ﷺ- إِذَا كان عندكِ؟ قالت: كان أَكثَرُ دُعَائه: يا مُقَلِّبَ القُلوبِ ثَبِّت قَلْبي على دينك، قالت: فقلتُ له: يا رسولَ الله، ما أَكثَرَ دُعَائِكَ بهذا؟ قال: يا أُمَّ سلمةَ، إنه ليس آدَميٌّ إلا وقلبُه بين إِصْبَعيْنِ من أصابع الله، فمن شاء أقام، ومن شاء أزَاغَ» . أخرجه الترمذي (١) . ⦗٣٤٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أصابِعُ الرحمن) الأصابع: جمع إصبع، وهي الجارِحَةُ، وذلك من صفات الأجسام، والله يتعالى عن ذلك، وإطلاقها عليه على سبيل التَّمثيل، وهي كناية عن إجراء القُدرَة والبَطْش، [لأن البطش] باليد، والأصابع أجزاؤها (٢) .\n(أزاغ): الزيغ: الميل عن الاعتدال.\n_________\n(١) رقم (٣٥١٧) في الدعوات، باب رقم (٩٥)، وهو حديث حسن، وقال الترمذي: هذا حديث حسن، وفي الباب عن: عائشة، والنواس بن سمعان، وأنس، وجابر، وعبد الله بن عمرو، ونعيم بن همار.\n(٢) وعند السلف: هي على ظاهرها على ما يليق بجلال الله وعظمته ﴿ليس كمثله شيء وهو السميع البصير﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن، لشواهده: أخرجه أحمد (٦/٢٩٤) قال: حدثنا وكيع، عن عبد الحميد بن بهرام. وفي (٦/٣٠١) قال: حدثنا هاشم. قال: حدثنا عبد الحميد، وفي (٦/٣١٥) . قال: حدثنا معاذ بن معاذ قال: حدثنا أبو كعب صاحب الحرير. وعبد بن حميد (١٥٣٤) قال: حدثني أحمد بن يونس. قال: حدثنا عبد الحميد بن بهرام والترمذي (٣٥٢٢) قال: حدثنا أبو موسى الأنصاري. قال: حدثنا معاذ بن معاذ، عن أبي كعب صاحب الحرير.\nكلاهما (عبد الحميد، وأبو كعب) عن شهر بن حوشب، فذكره.\n* قال عبد الله بن أحمد: سألت أبي عن أبي كعب فقال: ثقة واسمه عبد ربه بن عبيد.","vol":"4","page":342},{"text":"٢٣٦٦ - (م) طارق بن أشيم - ﵁ -: قال: «كان الرجل إذا أسلمَ علَّمه النبيُّ - ﷺ- الصلاة، ثم أَمره أن يدعوَ بهؤلاءِ الكلماتِ: اللَّهمَّ اغْفِر لي وارحمني، وَاهدني وعَافِني، وارزُقني» .\nوفي رواية: أنه سَمِعَ النبيَّ - ﷺ- وأَتاه رجلٌ، فقال: «يا رسولَ الله، كيف أَقول حين أَسألُ ربي؟ قال: [قُل]: اللَّهمَّ اغفر لي، وارحمني، وعافني، وارزُقني، ويَجْمَعُ أَصابِعهُ، إِلا الإبْهَامَ، فإنَّ هؤلاء تجمع لك دنياكَ وآخرَتَكَ» .أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٩٧) في الذكر والدعاء، باب فضل التهليل والتسبيح والدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٣/٤٧٢، ٦/٣٩٤) . ومسلم (٨/٧١) قال: حدثني زهير بن حرب. وابن ماجة (٣٨٤٥) قال: حدثنا أبو بكر.\nثلاثتهم (أحمد، وزهير، وأبو بكر) قالوا: حدثنا يزيد بن هارون.\n٢- وأخرجه أحمد (٣/٤٧٢) قال: حدثنا عفان. ومسلم (٨/٧٠) قال: حدثنا أبو كامل الجحدري.\nكلاهما (عفان، والجحدري) قالا: حدثنا عبد الواحد يعني ابن زياد.\n٣- وأخرجه البخاري في الأدب المفرد (٦٥١) قال: حدثنا علي بن عبد الله وابن خزيمة (٧٤٤، ٨٤٨) قال: حدثنا محمد بن عباد بن آدم البصري.\nكلاهما -علي، ومحمد - عن مروان بن معاوية الفزاري.\n٤- وأخرجه البخاري في الأدب المفرد (٦٥١) قال: حدثنا علي، قال: حدثنا سليمان بن حيان.\n٥- وأخرجه مسلم (٨/٧٠) قال: حدثنا سعيد بن أزهر الواسطي، قال: حدثنا أبو معاوية.\nخمستهم (يزيد، وعبد الواحد، ومروان، وسليمان، وأبو معاوية) عن أبي مالك الأشجعي، فذكره.\n* رواية عبد الواحد بن زياد: «كان رسول الله -ﷺ- يعلم من أسلم يقول: اللهم اغفر لي وارحمني، واهدني وارزقني.» .\n* رواية أبي معاوية: «كان الرجل إذا أسلم، علمه النبي -ﷺ-، الصلاة، ثم أمره أن يدعو بهؤلاء الكلمات ...» فذكره.\n* رواية مروان بن معاوية: «كنا نغدوا إلى رسول الله -ﷺ-، فيجيء الرجل، وتجيء المرأة، فيقول: يا رسول الله، كيف أقول إذا صليت ...» فذكره.","vol":"4","page":343},{"text":"٢٣٦٧ - (ت) عائشة - ﵂ -: قالت: كانَ رسولُ الله - ﷺ- يقول: «اللَّهمَّ عافِني في جسدي، وعَافني في سمعي، وبصري، واجعَلْهُما الوَارِثَ مني، لا إِله إلا الله الحليمُ، الكريم سبحان الله رَبِّ العَرشِ العظيم، والحمد لله رب العالمين» . أخرجه الترمذي، إِلا أنه قال: «وعافني في بصري، واجعَلْهُ الوارثَ مني» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (واجعله الوارث مني): الوارث هاهنا: الباقي، وحقيقته: أنه الذي يرث ملك الماضي، فيكون هاهنا قد سأل الله تعالى أن يبقي له قوة السمع والبصر إذا أدركه الكبر، وضعف منه القوى، ليكونا وارثي سائر الأعضاء والباقين بعدها، وقيل: إنه دعا بذلك للأعقاب والأولاد، وإنما وحَّد الضمير، والمذكور قبله اثنان، لأنه رده إلى واحد منهما، ولأن كل ⦗٣٤٥⦘ شيئين تقارب معناهما: فإن الدلالة على أحدهما دلالة على الآخر.\n_________\n(١) رقم (٣٤٧٦) في الدعوات، باب رقم (٦٧) من حديث حبيب بن أبي ثابت عن عروة عن عائشة ﵂، وقال الترمذي سمعت محمدًا (يعني البخاري) يقول: حبيب بن أبي ثابت لم يسمع من عروة بن الزبير شيئًا، وقال الحافظ ابن حجر في \" تهذيب التهذيب \" بعد نقل كلام الترمذي هذا: وقال ابن أبي حاتم في كتاب \" المراسيل \" عن أبيه: أهل الحديث اتفقوا على ذلك، يعني على عدم سماعه منه، قال: واتفاقهم على شيء يكون حجة. أقول: ولكن لهذا الحديث شواهد بالمعنى يقوى بها، منها حديث عبد الرحمن بن أبي بكرة عند أبي داود بإسناد حسن، وقد تقدم رقم (٢٢٩٩) ولذلك قال الترمذي عن حديث عائشة: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٤٨٠) قال: حدثنا أبو كريب. قال: حدثنا أبو معاوية بن هشام، عن حمزة الزيات، عن حبيب بن أبي ثابت، عن عروة، فذكره.\n* قال أبو عيسى الترمذي: هذا حديث حسن غريب. قال: سمعت محمدا يقول: حبيب بن أبي ثابت لم يسمع من عروة بن الزبير شيئا، والله أعلم.","vol":"4","page":344},{"text":"٢٣٦٨ - (س) عائشة - ﵂ -: قالت: كان رسولُ الله - ﷺ- يقول: «اللَّهمَّ اغْسِلْ خَطَايايَ بماء الثَّلْجِ وَالْبَرَدِ، ونَقِّ قَلْبي [من الخطايا] كما نَقَّيْتَ الثَّوْبَ الأبْيَضَ من الدَّنَسِ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بماء الثلج والبرد): تخصيص الثلج والبرد تأكيد للتطهير ومبالغة فيه، لأن الثلج والبرد ماءان مفطوران على خلقتهما، لم يستعملا ولم تنلهما الأيدي، ولم تخضهما الأرجل، كسائر المياه التي قد خالطت تربة الأرض، وجرت في الأنهار، واستقرت في الحياض ونحوها، فكانا أحق بكمال الطهارة، وكذلك هذا المعنى في قوله: «كما تنقي الثوب الأبيض من الدنس» إشباع في بيان التطهير وتأكيد له.\n_________\n(١) ١ / ٥١ في الطهارة، باب الوضوء بماء الثلج، وإسناده حسن، وله شواهد منها الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/٥١) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير، عن هشام بن عروة، عن أبيه، فذكره.","vol":"4","page":345},{"text":"٢٣٦٩ - (س) ابن أبي أوفى - ﵁ -: أَن النبيَّ - ﷺ- كان يَدْعُو: «اللَّهمَّ طَهِّرْني من الذُّنُوب، اللَّهمَّ نَقِّني منها كما يُنَقى الثَّوبُ الأبيضُ من الدَنس، اللَّهمَّ طَهِّرني بالثَّلجِ والبَرَدِ والماء البارد.\nوفي أخرى: اللَّهمَّ طهرني بالثلج، والبَرَدِ، والماء البارِد، اللَّهمَّ طهرني من الذنوب، كما يُطَهَّرُ الثوبُ الأبيض من الدنَسِ» . ⦗٣٤٦⦘ أخرجه النسائي (١) .\n_________\n(١) ١ / ١٩٨ و١٩٩ في الغسل، باب الاغتسال بالثلج والبرد، وباب الاغتسال بالماء البارد، وإسناده صحيح، ورواه أيضًا الترمذي رقم (٣٥٤١) وقال: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٤/٣٥٤) قال: حدثنا محمد بن جعفر. (ح) وحجاج (ح) وروح. والبخاري في الأدب المفرد (٦٨٤) قال: حدثنا آدم. ومسلم (٢/٤٧) قال: حدثنا محمد بن المثنى وابن بشار، عن محمد بن جعفر. (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثني زهير بن حرب، قال: حدثنا يزيد بن هارون. والنسائي (١/١٩٨) قال: أخبرنا محمد بن إبراهيم، قال: حدثنا بشر بن المفضل.\nسبعتهم (محمد، وحجاج، وروح، وآدم، ومعاذ، ويزيد، وبشر) عن شعبة.\n٢- وأخرجه البخاري في الأدب المفرد (٦٧٦) قال: حدثنا عبد الله بن محمد، قال: حدثنا أبو عامر، قال: حدثنا إسرائيل.\n٣- وأخرجه النسائي (١/١٩٩) قال: أخبرنا محمد بن يحيى بن محمد، قال: حدثنا محمد بن موسى، قال: حدثنا إبراهيم بن يزيد، عن رقبة.\nثلاثتهم (شعبة، وإسرائيل، ورقبة) عن مجزأة بن زاهر، فذكره.","vol":"4","page":345},{"text":"٢٣٧٠ - (خ م ت) ابن أبي أوفى - ﵁ -: قال: «دعا رسولُ الله - ﷺ- على الأحزابِ، فقال: اللَّهمَّ مُنْزِلَ الكتابِ، سَرِيعَ الحِسَابِ: اهْزِمِ الأحزابَ، اللَّهمَّ اهزِمهُمْ وزَلْزِلْهُمْ» . أخرجه البخاري، ومسلم، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وزلزلهم): الزلزلة: التحريك بشدة، والمراد: اجعل أمرهم مضطربًا متقلقلًا غير ثابت.\n_________\n(١) رواه البخاري ٦ / ٧٦ في الجهاد، باب الدعاء على المشركين، وفي المغازي، باب غزوة الخندق، وفي الدعوات، باب الدعاء على المشركين، وفي التوحيد، باب قول الله تعالى: ﴿أنزله بعلمه والملائكة يشهدون﴾، ومسلم رقم (١٧٤٢) في الجهاد، باب كراهية تمني لقاء العدو والأمر بالصبر عند اللقاء، وباب استحباب الدعاء بالنصر عند لقاء العدو، والترمذي رقم (١٦٧٨) في الجهاد، باب ما جاء في الدعاء عند القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في كتاب الجهاد.","vol":"4","page":346},{"text":"٢٣٧١ - (ط) مالك بن أنس - ﵀-: «بلغه أن رسولَ الله -ﷺ- كان يَدعو: اللَّهمَّ إِني أَسألك فعلَ الخيراتِ، وترك المنكراتِ، وحُبَّ المساكين، وإذا أردت بقومٍ فِتنَة فَاقبِضْني إليك غير مفتون» . ⦗٣٤٧⦘\nوفي أُخرى: «إِذَا أَرَدتَ فِتنَة في النَّاس فتوَّفني» أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ٢١٨ في القرآن، باب العمل في الدعاء، وإسناده معضل، وهو جزء من حديث اختصام الملأ الأعلى الطويل الذي رواه أحمد في \" المسند \" ٥ / ٢٣٤ من حديث معاذ، والترمذي من حديث ابن عباس رقم (٣٢٣١) وحسنه، ومن حديث معاذ بن جبل رقم (٣٢٣٣) وقال: حسن صحيح، وهو كما قال، وقال الترمذي: سألت محمد بن إسماعيل (يعني البخاري) عن هذا الحديث فقال: هذا حديث صحيح. أقول: فحديث مالك هذا يحسن به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معضل: ذكره مالك في الموطأ (١/٢١٨) وهو جزء من حديث اختصام الملأ الأعلى.","vol":"4","page":346},{"text":"٢٣٧٢ - (ط) يحيى بن سعيد - ﵀ -: أَن رسولَ الله - ﷺ- كان يقول في دعائه: «اللَّهمَّ فالِقَ الإصبَاحِ، وجَاعِلَ الليلِ سكَنًا، والشمسَ والقَمَرَ حُسبَانًا: اقْضِ عني الدَّيْنَ، وأَغْنني من الفَقرِ، وأمتِعني بِسمعي، وبَصري، وقُوَّتي في سبيلك» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فالق الإصباح): الإصباح: الصباح، وفالقه: مضيئه ومطلعه.\n(سكنًا): السكن: ما يسكن إليه.\n(حسبانًا): الحسبان: مصدر حسب يحسب حسبانًا وحسابًا.\n_________\n(١) بلاغًا ١ / ٢١٢ و٢١٣ في القرآن، باب ما جاء في الدعاء، وإسناده معضل، ولكن لفقراته شواهد بالمعنى يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك في الموطأ (١/٢١٢، ٢١٣) عنه.","vol":"4","page":347},{"text":"٢٣٧٣ - (م) أم حبيبة - ﵂ -: قالت: «سَمِعني رسولُ الله -ﷺ- وأَنا أقُول: اللَّهمَّ أَمتعني بِزَوجي رسولِ الله - ﷺ-، وبأَبي أبي سفيان، وبأَخي معاوية، فقال: سَأَلْتِ الله لآجالٍ مَضْروبة، وأَيَّامٍ مَعدودةٍ، ⦗٣٤٨⦘ وأرزاقٍ مقسومة، لن يعَجِّلَ شيئًا منها قبل حِلِّه، ولا يُؤَخِّرَ، ولو كنْتِ سألتِ الله أَنْ يُعِيذَك من عذابٍ في النَّار، وعذابٍ في القبرِ: كان خيرًا وأفضلَ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٦٣) في القدر، باب بيان أن الآجال والأرزاق وغيرها لا تزيد ولا تنقص عما سبق به القدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٦٦٣) قال: ثنا أبو بكر بن أبي شيبة، وأبو كريب قالا: ثنا وكيع عن مسعر، عن علقمة بن مرثد، عن المغيرة بن عبد الله اليشكري، عن المعرور بن سويد، عن عبد الله، فذكره.","vol":"4","page":347},{"text":"٢٣٧٤ - (ت) علي بن أبي طالب - ﵁ -: «أَن مُكاتَبًا جاءه، فقال: إني عجزتُ عن مُكاتَبَتي فَأَعِنِّي، قال: أَلا أُعَلِّمُك كلماتٍ عَلَّمَنيهنَّ رسولُ الله - ﷺ-، لو كان عليك مِثلُ جبل صَبيرٍ دَينًا أَدَّاهُ عنك؟ قال: قل: اللَّهمَّ اكفِني بحلالك عن حرامك، وأغْنِني بفضلك عمن سواك» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مكاتبًا): المكاتب: العبد يشتري نفسه من مولاه بمال معين في ذمته ليؤديه إليه من كسبه.\n(صبير): جبل باليمن، وقال بعضهم: الذي جاء في حديث علي «مثل جبل صير» بإسقاط الباء الموحدة، قال: وهو جبل لطيىء، وجبل على الساحل أيضًا، بين عمان وسيراف، قال: فأما صبير: فإنما جاء في حديث معاذ.\n_________\n(١) رقم (٣٥٥٨) في الدعوات، باب رقم (١٢١)، وهو حديث حسن، حسنه الترمذي في \" السنن \"، والحافظ ابن حجر في \" تخريج الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: قال عبد الله بن أحمد (١/١٥٣) (١٣١٨) حدثني أبو عبد الرحمن عبد الله بن عمر، حدثنا أبو معاوية عن عبد الرحمن بن إسحاق القرشي، عن سيار أبي الحكم، عن أبي وائل، فذكره.\nقال العماد ابن كثير: أخرجه الترمذي في الدعوات عن عبد الله بن عبد الرحمن عن يحيى بن حسان، عن أبي معاوية، به.\nقلت: عبد الرحمن بن إسحاق، يضعف في الحديث.","vol":"4","page":348},{"text":"٢٣٧٥ - (ت) عثمان بن حنيف - ﵁ -: «أن رجلًا ضرير البصر أَتى النبيَّ - ﷺ-، فقال: ادعُ اللهَ أَن يُعَافِيَني، فقال: إِن شِئْتَ دعوتُ، وإِنْ شِئْتَ صَبَرْتَ، فهو خَيرٌ لك، قال: فادعُهُ (١)، قال: فأَمرهُ أن يتوضأَ فَيُحْسِنَ الوُضوءَ، ويدُعوَ بهذا الدعاء: اللَّهمَّ إِني أسألُك وأتَوَجه إِليك بِنَبِيِّكَ محمدٍ: نبي الرحمة، إني توَّجهتُ بك إلى ربِّي في حاجتي هذه لتُقْضى لي (٢)، اللَّهم فَشَفِّعْهُ فيَّ» . أخرجه الترمذي (٣) .\n_________\n(١) في الأصل: فدعاه، والتصحيح من الترمذي.\n(٢) في الأصل: إني توجهت بك إلى ربي لتقضي لي في حاجتي هذه، والتصحيح من الترمذي.\n(٣) رقم (٣٥٧٣) في الدعوات، باب من أدعية الإجابة، وإسناده صحيح، وقد صححه غير واحد من العلماء، وقد اختلف العلماء في التوسل به ﷺ، هل المقصود به: التوسل بذاته ﷺ، أم بدعائه ﵊؟ وفرق البعض بين التوسل في حياته ﷺ، وبعد وفاته ﵊، وممن ذهب إلى أن المقصود بالتوسل: التوسل بدعائه ﷺ، ابن تيمية في كتابه \" قاعدة جليلة في التوسل والوسيلة \"، وقال الشوكاني في \" تحفة الذاكرين \": وفي الحديث دليل على جواز التوسل برسول الله ﷺ إلى الله ﷿، مع اعتقاد أن الفاعل هو الله ﷾، وأنه المعطي والمانع، ما شاء الله كان، وما لم يشأ لم يكن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه عمارة بن خزيمة بن ثابت، عن عثمان بن حنيف.\nأخرجه أحمد (٤/١٣٨) قال: حدثنا عثمان بن عمر، قال: أخبرنا شعبة. وفي (٤/١٣٨) قال: حدثنا روح، قال: حدثنا شعبة. وفي (٤/١٣٨) قال: حدثنا مؤمل، قال: حدثنا حماد يعني ابن سلمة. وعبد بن حميد (٣٧٩) قال: أخبرنا عثمان بن عمر، قال: أخبرنا شعبة. وابن ماجة (١٣٨٥) قال: حدثنا أحمد بن منصور بن سيار قال: حدثنا عثمان بن عمر، قال: حدثنا شعبة. والترمذي (٣٥٧٨) قال: حدثنا محمود بن غيلان، قال: حدثنا عثمان بن عمر، قال: حدثنا شعبة. والنسائي في عمل اليوم والليلة (٦٥٨) قال: أخبرنا محمد بن معمر، قال: حدثنا حبان، قال: حدثنا حماد وفي (٦٥٩) قال: أخبرنا محمود بن غيلان، قال: حدثنا عثمان بن عمر، قال: حدثنا شعبة. وابن خزيمة (١٢١٩) قال: حدثنا محمد بن بشار، وأبو موسى، قالا: حدثنا عثمان بن عمر، قال: حدثنا شعبة.\nكلاهما (شعبة، وحماد بن سلمة) عن أبي جعفر المدني، عن عمارة بن خزيمة فذكره.\nورواه أبي أمامة بن سهل بن حنيف، عن عمه،\nأخرجه النسائي في عمل اليوم والليلة (٦٦٠) قال: أخبرني زكريا بن يحيى، قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن أبي جعفر، عن أبي أمامة بن سهل بن حنيف، فذكره.","vol":"4","page":349},{"text":"٢٣٧٦ - (ت) أبو أمامة الباهلي - ﵁ - قال: «دعا رسولُ الله - ﷺ- بدعاءٍ كثير لم نحفْظ منه شيئًا، فقلنا: يا رسولَ الله، دعوتَ بدعاءٍ كثير لم نحفظ منه شيئًا؟ قال: أَلا أدُلّكم على ما يجمع ذلك كلَّه؟ تقولون: اللَّهمَّ إِنَّا نسألُك من خَير ما سألك منه نبِيُّك محمد - ﷺ-، ونَعُوذ بك مِن شَرِّ مَا استَعَاذَ مِنهُ نَبيُّك [محمد]- ﷺ-، وأنت المستعان، وعليك البلاغُ، ⦗٣٥٠⦘ ولا حول ولا قوة إلا بالله» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥١٦) في الدعوات، باب اللهم إنا نسألك بما سألك به نبيك ﷺ، وفي سنده ليث بن أبي سليم، وهو صدوق، ولكن اختلط أخيرًا ولم يتميز حديثه، فترك، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٥٢١) قال: حدثنا محمد بن حاتم، قال: حدثنا عمار بن محمد بن أخت سفيان الثوري، قال: حدثنا الليث، عن عبد الرحمن بن سابط، فذكره.\nقلت: علته الليث بن أبي سليم.","vol":"4","page":349},{"text":"٢٣٧٧ - (خ) حفصة، وأسلم - ﵄ -: أن عُمَرَ قال: «اللَّهمَّ ارزقني شهادة في سَبِيلك، واجعل موتي في بَلدِ رسولك. قالت حفصة: فقلت: أنَّى يكون هذا؟ قال: يأْتِيني به اللهُ إِذَا شاء» أخرجه البخاري (١) .\n_________\n(١) أما رواية أسلم، فقد أخرجها البخاري ٤ / ٨٦ موصولة وتنتهي عند قوله: في بلد رسولك، وأما رواية حفصة، فقد علقها البخاري من حديث يزيد بن زريع، ووصلها الإسماعيلي عن إبراهيم ابن هاشم عن أمية بن بسطام عن يزيد بن زريع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواية أسلم أسندها البخاري، ورواية حفصة علقها من حديث يزيد بن زريع. قال الحافظ. وصلها الإسماعيلي عن إبراهيم بن هاشم عن أمية بن بسطام عن يزيد بن زيرع.","vol":"4","page":350},{"text":"٢٣٧٨ - () عبد الله بن عمر - ﵄ -: قال: «كان جُلُّ دعاءِ عمر: اللَّهمَّ ارزُقني شَهَادَة في سَبيلكَ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين على الأصول، لم أقف عليه.","vol":"4","page":350},{"text":"الباب الثالث: من كتاب الدعاء: فيما يجري مجراه، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-485>الفصل الأول: في الاستعاذة</span>\n٢٣٧٩ - (خ م ت د س) أنس بن مالك - ﵁ -: قال: كانَ رسولُ الله - ﷺ- يقول: «اللَّهمَّ إِني أَعُوذ بك من العَجْز والكَسَل، والجُبْنِ والهَرَمِ والبُخْلِ، وأعوذ بك من عذابِ القبر، وأعوذ بك من فتنة المحيا والممات» .\nوفي رواية: كان رسولُ الله - ﷺ- يدعو بهؤلاء الدَّعَواتِ: «اللَّهمَّ إني أعوذ بك من البُخْلِ، والكَسَلِ، وأرذَلِ العُمُرِ، وعذاب القَبْرِ، وفتنة المحيا والممات» . هذه رواية البخاري ومسلم.\nوللبخاري: كان رسولُ الله - ﷺ- يَتَعَوَّذُ، يقول: «اللَّهمَّ إِني أَعُوذ بك من الكسل، وأَعُوذ بك من الجُبْنِ، وأعوذ بك من الهَرَم، وأَعوذ بك من البخل» . ⦗٣٥٢⦘\nوفي رواية الترمذي، قال: «كثيرًا ما كنتُ أَسْمَعُ النبيَّ - ﷺ- يدعُو بهؤلاءِ الكلمات: اللَّهمَّ إِني أعُوذ بك من الهمِّ والحَزَنِ، والعَجْزِ والكَسَلِ، والبُخْلِ وضَلَعِ الدَّيْنِ وغَلَبَةِ الرِّجال» .\nوفي أخرى له: أَن رسولَ الله - ﷺ- كان يدعو، يقول: «اللَّهمَّ إني أعوذ بك من الكَسَل، والهَرَم، والجُبْنِ والبخل، وفِتنة المَسيح [الدَّجَّال]، وعذاب القبر» .\nوللبخاري، ومسلم رواية أَطول من هؤلاء، وهي مذكورة في جملة حديثٍ طويل يتضمن شيئًا آخر، يَرِدُ في موضعه.\nوفي رواية أبي داود، والنسائي مثل رواية البخاري ومسلم الأولى.\nوفي أخرى لأبي داود، قال أنس: «كنتُ أَخْدُمُ النبيَّ -ﷺ-، وكنتُ أَسمعُه يقول: اللَّهمَّ إني أَعُوذ بك من الهَمِّ والحَزَنِ وضَلَعِ الدَّيْنِ، وغَلَبَةِ الرجال» . وذكر بعض ما سبق.\nوفي أخرى له مختصرًا، ذكره في «كتاب الحروف»، قال: قال النبيُّ - ﷺ-: «اللَّهمَّ إِني أعوذُ بك من البَخَل والهَرَم» أراد: تحريك الخاء والباء بالفتح.\nوفي أخرى للنسائي، قال: «كان لرسول الله - ﷺ- دَعَواتٌ لا يَدَعُهُنَّ، كان يقول: اللَّهمَّ إني أَعُوذ بك من الهَمِّ والحَزَنِ، والعجْزِ والكَسَلِ، ⦗٣٥٣⦘ والبخل والجُبْنِ، وغَلبَةِ الرِّجالِ» . زاد في أخرى بعد «الجُبنِ»: «والدَّيْنِ» . وفي أخرى: «وضَلَعِ الدَّيْنِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرذل العمر): الأرذل من كل شيء: الأدنى الرديء، وأرذل العمر: آخره في حال الكبر والعجز والخرف.\n(ضَلَع الدين): الضَّلع: الاعوجاج، والمعني به: ثقل الدَّين حتى يميل صاحبه عن الاستواء.\n_________\n(١) رواه البخاري ١١ / ١٥٠ في الدعوات، باب التعوذ من فتنة المحيا والممات، وباب الاستعاذة من الجبن والكسل، وباب التعوذ من أرذل العمر، وفي الجهاد، باب ما يتعوذ من الجبن، ومسلم رقم (٢٧٠٦) في الذكر والدعاء، باب التعوذ من العجز والكسل، والترمذي رقم (٣٤٨٠) و(٣٤٨١) في الدعوات، باب الاستعاذة من الهم والدين، وأبو داود رقم (١٥٤٠) و(١٥٤١) في الصلاة، باب الاستعاذة، ورقم (٣٩٧٢) في الحروف والقراءات، والنسائي ٨ / ٢٥٧ و٢٥٨ في الاستعاذة، باب الاستعاذة من البخل ومن الهم ومن الحزن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه سليمان التيمي، قال: حدثنا أنس بن مالك.\n١- أخرجه أحمد (٣/١١٣)، ومسلم (٨/٧٥) قال: حدثنا يحيى بن أيوب.\nكلاهما (أحمد، ويحيى) عن إسماعيل بن إبراهيم بن علية.\n٢- وأخرجه أحمد (٣/١١٧) قال: حدثنا يحيى بن سعيد.\n٣- وأخرجه البخاري (٤/٢٨، ٨/٩٨)، وفي الأدب المفرد (٦٧١)، قال: حدثنا مسدد. ومسلم (٨/٧٥) قال: حدثنا محمد بن عبد الأعلى، وأبو داود (١٥٤٠) قال: حدثنا مسدد. وفي (٣٩٧٢) قال: حدثنا محمد بن عيسى مختصر، والنسائي (٨/٢٥٧) قال: أخبرنا محمد بن عبد الأعلى.\nثلاثتهم (مسدد، ومحمد بن عبد الأعلى، ومحمد بن عيسى) عن المعتمر بن سليمان.\n٤- وأخرجه مسلم (٨/٧٥) قال: حدثنا أبو كامل، قال: حدثنا يزيد بن زريع.\n٥- وأخرجه مسلم (٨/٧٥) قال: حدثنا أبو كريب محمد بن العلاء، قال: أخبرنا ابن مبارك.\nخمستهم - ابن علية، ويحيى، ومعتمر، ويزيد، وابن المبارك - عن سليمان التيمي، فذكره.\nورواه عن شعيب بن الحبحاب، عن أنس،.\nأخرجه البخاري (٦/١٠٣) قال: حدثنا موسى بن إسماعيل. ومسلم (٨/٧٥) قال: حدثنا أبو بكر بن نافع العبدي، قال: حدثنا بهز بن أسد.\nكلاهما (موسى، وبهز) قالا: حدثنا هارون بن موسى الأعور، عن شعيب، فذكره.\nورواه عبد العزيز بن صهيب، عن أنس بن مالك.\nأخرجه البخاري (٨/٩٩)، وفي الأدب المفرد (٦١٥) قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث، عن عبد العزيز بن صهيب، فذكره.\nورواه عن حميد، عن أنس.\nأخرجه أحمد (٣/١٧٩) قال: حدثنا يحيى بن سعيد. وفي (٣/٢٠١) قال: حدثنا يزيد بن هارون. وفي (٣/٢٠٥) قال: حدثنا ابن أبي عدي. وفي (٣/٢٠١، ٢٣٥) قال: حدثنا محمد بن عبد الله الأنصاري. وفي (٣/٢٦٤) قال: حدثنا عبد الله بن بكر. وعبد بن حميد (١٣٩٧) قال: أخبرنا يزيد بن هارون والترمذي (٣٤٨٥) قال: حدثنا علي بن حجر.\nقال: حدثنا إسماعيل بن جعفر. والنسائي (٨/٢٥٧) قال: أخبرنا حميد بن مسعدة قال: حدثنا بشر بن المفضل. وفي (٨/٢٦٠) قال: أخبرنا محمد بن المثنى، عن خالد بن الحارث. وفي (٨/٢٧١) قال: أخبرنا موسى بن عبد الرحمن، قال: حدثنا حسين، عن زائدة بن قدامة.\nتسعتهم (يحيى، ويزيد، وابن أبي عدين، والأنصاري، وابن بكر، وإسماعيل، وبشر، وخالد، وزائدة) عن حميد، فذكره.\nورواه قتادة عن أنس.\nأخرجه أحمد (٣/٢٠٨) قال: حدثنا روح. وفي (٣/٢١٤) قال: حدثنا عبد الملك وعبد الوهاب.\nوفي (٣/٢٣١) قال: حدثنا أبو قطن. والنسائي (٨/٢٥٧) قال: أخبرنا محمد بن المثنى.، عن معاذ بن هشام. وفي (٨/٢٦٠) قال: أخبرنا عمرو بن علي، قال: حدثنا معاذ بن هشام.\nخمستهم (روح، وعبد الملك، وعبد الوهاب، وأبو قطن، ومعاذ) عن هشام الدستوائي، عن قتادة، فذكره.\nورواه المنهال بن عمرو، عن أنس بن مالك.\nأخرجه النسائي (٨/٢٥٧) قال: أخبرنا علي بن المنذر، عن ابن فضيل، قال: حدثنا محمد بن إسحاق، عن المنهال بن عمرو، فذكره.\nورواه عن عمرو بن أبي عمرو، عن أنس.\nأخرجه أحمد (٣/١٢٢) قال: حدثنا يزيد بن هارون، قال: أخبرنا المسعودي. وفي (٣/٢٢٠) قال: حدثنا مكي بن إبراهيم، قال: حدثنا عبد الله بن سعيد بن أبي هند. وفي (٣/٢٤٠) قال: حدثنا أبو سعيد، قال: حدثنا سليمان بن بلال. وفي (٣/٢٢٦) قال: حدثنا هاشم، قال: حدثنا عبد العزيز بن أبي سلمة والبخاري (٨/٩٨)، وفي الأدب المفرد (٨٠١) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان ابن بلال. وفي الأدب المفرد (٦٧٢) قال: حدثنا مكي بن إبراهيم، قال: حدثنا عبد الله بن سعيد، وأبو داود (١٥٤١) قال: حدثنا سعيد بن منصور وقتيبة بن سعيد، قالا: حدثنا يعقوب بن عبد الرحمن الزهري. والترمذي (٣٤٨٤) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر العقدي، قال: حدثنا أبو مصعب المدني. والنسائي (٨/٢٥٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير، عن محمد بن إسحاق. وفي (٨/٢٦٥) قال: أخبرنا أحمد بن حرب، قال: حدثنا القاسم بن يزيد الجرمي، عن عبد العزيز. وفي (٨/٢٧٤) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل بن جعفر.\nتسعتهم (المسعودي، وعبد الله بن سعيد، وسليمان، وعبد العزيز بن أبي سلمة، ويعقوب، وأبو مصعب، وابن إسحاق، وعبد العزيز الدراوردي، وإسماعيل) عن عمرو بن أبي عمرو، فذكره.\nورواه عن عبد الله بن المطلب، عن أنس بن مالك.\nأخرجه النسائي (٨/٢٥٨) قال: أخبرنا أبو حاتم السجستاني، قال: حدثنا عبد الله بن رجاء، قال: حدثني سعيد بن سلمة، قال: حدثني عمرو بن أبي عمرو مولى المطلب، عن عبد الله بن المطلب، فذكره.","vol":"4","page":351},{"text":"٢٣٨٠ - (د س) أنس بن مالك - ﵁ -: أَنَّ رسولَ الله - ﷺ- كان يقول: «اللَّهمَّ إِني أعوذ بك من الجُذَامِ، والبَرَصِ، والجُنونِ، ومن سيئ الأَسقَامِ» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٥٥٤) في الصلاة، باب الاستعاذة، والنسائي ٨ / ٢٧١ في الاستعاذة، باب الاستعاذة من الجنون، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: ١- أخرجه أحمد (٣/١٩٢) قال: حدثنا بهز، وحسن بن موسى. وأبو داود (١٥٥٤) قال: حدثنا موسى بن إسماعيل.\nثلاثتهم (بهز، وحسن، وموسى) قالوا: حدثنا حماد بن سلمة.\n٢- وأخرجه النسائي (٨/٢٧٠) قال: أخبرنا محمد بن المثنى، قال: حدثنا أبو داود، قال: حدثنا همام.\nكلاهما - حماد، وهمام - عن قتادة، فذكره.","vol":"4","page":353},{"text":"٢٣٨١ - (خ م ت د س) عائشة - ﵂ -: أَنَّ النبيَّ - ﷺ ⦗٣٥٤⦘ كان يقول: «اللَّهمَّ إني أعوذ بك من الكسَلِ، والهرَمِ، والمغْرَمِ، ومن فِتنة القبر، وعذاب القبر، ومن فِتنةِ النار، وعذاب النار، ومن شرِّ فتنة الغِنى، ومن شر فتنة الفقر، وأَعوذ بك من شر فتنة المسيح الدَّجَّال، اللَّهمَّ اغْسِل عني خطايَايَ بماءِ الثَلْجِ والبَرَد، ونَقِّ قلبي من الخطايا كما نَقَّيْتَ الثوبَ الأبيضَ، وباعد بيني وبين خطايايَ كما باعدتَ بين المشرق والمغرب» .\nوفي رواية مختصرًا: أنها سمعت النبيَّ - ﷺ-: «يَستَعِيذُ في صلاتِهِ مِن الدَّجَّال» لم يَزِد. أَخرجَهُ البخاري ومسلم.\nوأخرجه الترمذي بتقديم وتأخير، وزاد فيه: «المأثَم» قبل قوله: «المَغْرَم»، وبعد «الثَّوب الأبيض من الدنس»، وأَخرجه النسائي نحو الترمذي.\nوفي رواية أَبي داود: «أن رسولَ الله - ﷺ- كان يدعو بهؤلاءِ الكلماتِ: اللَّهمَّ إني أعوذ بك مِن فتنةِ النَّارِ، وعذابِ النار، ومن شَر الغِنَى، والفقر» .\nوفي أخرى للنسائي: «أَن رسولَ الله - ﷺ- كان يستعِيذ من عذاب القبر، ومن فتنة الدجال، وقال: إِنَّكم تُفْتَنُونَ في قبوركم» .\nوفي أخرى له قالت: قال رسول الله - ﷺ-: «اللَّهمَّ رَبَّ جبريلَ ⦗٣٥٥⦘ ومِيكائِيل، وربَّ إسرافيل، أَعوذ بك من حرِّ النار، وعذاب القبر» (١) .\n_________\n(١) رواه البخاري ١١ / ١٥١ في الدعوات، باب التعوذ من المأثم والمغرم، وباب الاستعاذة من أرذل العمر ومن فتنة الدنيا، وباب الاستعاذة من فتنة الغنى، وباب التعوذ من فتنة الفقر، ومسلم رقم (٥٨٩) في الذكر والدعاء، باب التعوذ من شر الفتن، والترمذي رقم (٣٤٨٩) في الدعوات، باب الاستعاذة من عذاب القبر، وأبو داود رقم (٨٨٠) في الصلاة، باب الدعاء في الصلاة، والنسائي ٤ / ١٠٥ في الجنائز، باب التعوذ من القبر، و٨ / ٢٧٨ في الاستعاذة، باب الاستعاذة من حر النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٧) قال: حدثنا ابن نمير. وفي (٦/٢٠٧) قال: حدثنا وكيع. وعبد بن حميد (١٤٩٢) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (٨/٩٨) قال: حدثنا معلى بن أسد. قال: حدثنا وهيب. وفي (٨/١٠٠) قال: حدثنا يحيى بن موسى. قال: حدثنا وكيع (ح) وحدثنا موسى بن إسماعيل. قال: حدثنا سلام بن أبي مطيع. (ح) وحدثنا محمد. قال أخبرنا أبو معاوية. ومسلم (٨/٧٥) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا ابن نمير. (ح) وحدثناه أبو كريب. قال: حدثنا أبو معاوية ووكيع. وأبو داود (١٥٤٣) قال: حدثنا إبراهيم بن موسى الرازي. قال: أخبرنا عيسى. وابن ماجة (٣٨٣٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله ابن نمير. (ح) وحدثنا علي بن محمد. قال: حدثنا وكيع. والترمذي (٣٤٩٥) قال: حدثنا هارون بن إسحاق الهمداني. قال: حدثنا عبدة بن سليمان. والنسائي (١/٥١،، ١٧٦ ٨/٢٦٦) وفي الكبرى (٥٩) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا جرير. وفي (٨/٢٦٢) قال: أخبرنا محمد بن عبد الله. قال: حدثنا أبو أسامة.\nعشرتهم (عبد الله بن نمير، ووكيع، ومعمر، ووهيب، وسلام بن أبي مطيع، وأبو معاوية الضرير، وعيسى بن يونس، وعبدة بن سليمان، وجرير بن عبد الحميد، وأبو أسامة حماد بن أسامة) عن هشام بن عروة، عن أبيه، فذكره.","vol":"4","page":353},{"text":"٢٣٨٢ - (م د س) عائشة - ﵂ -: «أَنَّ رسولَ الله -ﷺ- كان يقول في دعائه: اللَّهمَّ إِني أعوذُ بك من شر ما عمِلتُ، ومِن شر ما لم أعمل» أخرجه مسلم، وأبو داود.\nوفي رواية النسائي قال: سألتُ عائشةَ: حَدِّثيني بشيءٍ كان يدعو به النبيُّ - ﷺ- في صلاته؟ قالت: «نعم، كان يقول: ... وذكرت الحديثَ» (١) .\n_________\n(١) رواه مسلم رقم (٢٧١٦) في الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، وأبو داود رقم (١٥٥٠) في الصلاة، باب الاستعاذة، والنسائي ٣ / ٥٦ في السهو، باب التعوذ في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٣١) قال: حدثنا محمد بن فضيل. قال: حدثنا حصين. وفي (٦/١٠٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن حصين. وفي (٦/٢١٣) قال: حدثنا وكيع. قال: حدثنا الأوزاعي، عن عبدة بن أبي لبابة. وفي (٦/٢٧٨) قال: حدثنا حسين. قال: حدثنا شيبان، عن منصور. وفي (٦/٢٧٨) قال: حدثنا زياد بن عبد الله بن الطفيل البكائي. قال: حدثنا منصور وعبد بن حميد (١٥٢٩) قال: حدثنا إبراهيم بن الأشعث. قال: حدثنا الفضيل بن عياض، عن منصور. ومسلم (٨/،٧٩ ٨٠) قال: حدثنا يحيى بن يحيى وإسحاق بن إبراهيم. قالا: أخبرنا جرير، عن منصور. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا عبد الله بن إدريس، عن حصين. (ح) وحدثنا محمد بن المثنى وابن بشار. قالا: حدثنا ابن أبي عدي. (ح) وحدثنا محمد بن عمرو بن جبلة. قال: حدثنا محمد، يعني ابن جعفر.\nكلاهما عن شعبة، عن حصين. (ح) وحدثني عبد الله بن هاشم. قال: حدثنا وكيع، عن الأوزاعي، عن عبدة بن أبي لبابة. وأبو داود (١٥٥٠) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير، عن منصور. وابن ماجة (٣٨٣٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن إدريس، عن حصين. والنسائي (٣/٥٦)، وفي الكبرى (١١٣٩) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا جرير، عن منصور. وفي (٨/٢٨١) قال: أخبرني محمد بن قدامة، عن جرير، عن منصور. (ح) وأخبرنا هناد، عن أبي الأحوص، عن حصين. (ح) وأخبرنا محمد بن عبد الأعلى قال: حدثنا المعتمر، عن أبيه، عن حصين. (ح) وأخبرنا محمود بن غيلان. قال: حدثنا أبو داود. قال: حدثنا شعبة، عن حصين.\nثلاثتهم - حصين بن عبد الرحمن، وعبدة بن أبي لبابة، ومنصور بن المعتمر - عن هلال بن يساف.\n٢- وأخرجه أحمد (٦/١٣٩) قال: حدثنا وكيع. وفي (٦/٢٥٧) قال: حدثنا حجاج.\nكلاهما - وكيع، وحجاج - عن شريك، عن أبي إسحاق.\nكلاهما - هلال بن يساف، وأبو إسحاق - عن فروة بن نوفل الأشجعي، فذكره.\n* أخرجه النسائي (٨/٢٨٠) قال: أخبرنا يونس بن عبد الأعلى، عن ابن وهب. قال: أخبرني موسى ابن شيبة، عن الأوزاعي، عن عبدة بن أبي لبابة، أن ابن يساف حدثه أنه سأل عائشة، فذكره.\n* وأخرجه النسائي (٨/٢٨٠) قال: أخبرنا عمران بن بكار. قال: حدثنا أبو المغيرة قال: حدثنا الأوزاعي. قال: حدثني عبدة. قال: حدثني ابن يساف. قال: سئلت عائشة: ما كان أكثر ما كان يدعو به النبي -ﷺ-، فذكره.\n* في رواية جرير، عن منصور، عند النسائي (٣/٥٦): «عن فروة بن نوفل قال: قلت لعائشة: حدثيني بشيء كان رسول الله -ﷺ- يدعو به في صلاته ...» فذكره.","vol":"4","page":355},{"text":"٢٣٨٣ - (ت س) عبد الله بن عمرو بن العاص - ﵄ -: «أَن رسولَ الله - ﷺ- كان يقول: اللَّهمَّ إِني أَعُوذُ بك من قَلْبٍ لا يَخْشَعُ، ودعاءٍ لا يُسمعُ، ومن نفسٍ لا تشبع، ومن علمٍ لا يَنفَع، أعُوذ بك من هؤلاء الأربع» . أخرجه الترمذي، والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٣٤٧٨) في الدعوات، باب رقم (٦٩)، والنسائي ٨ / ٢٥٥ في الاستعاذة، باب الاستعاذة من قلب لا يخشع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد، (٢/١٦٧) (٦٥٥٧)، والنسائي (٨/٢٥٤) قال: أخبرنا يزيد بن سنان.\nكلاهما - أحمد بن حنبل، ويزيد - قالا: حدثنا عبد الرحمن، قال: أنبأنا سفيان، عن أبي سنان، عن عبد الله بن أبي الهذيل، فذكره.\n* أخرجه أحمد (٢/١٦٧) (٦٥٦١) قال: حدثنا حسين بن محمد، قال: حدثنا يزيد بن عطاء. وفي (٢/١٩٨) (٦٨٦٥) قال: حدثنا عفان، قال: حدثنا خالد، يعني الواسطي الطحان.\nكلاهما (يزيد، وخالد) عن أبي سنان ضرار بن مرة، عن عبد الله بن أبي الهذيل، عن شيخ من النخع، عن عبد الله بن عمرو بن العاص، فذكره.\n* أخرجه الترمذي (٣٤٨٢) قال: حدثنا أبو كريب، قال: حدثنا يحيى بن آدم، عن أبي بكر بن عياش، عن الأعمش، عن عمرو بن مرة، عن عبد الله بن الحارث، عن زهير بن الأقمر، فذكره.","vol":"4","page":355},{"text":"٢٣٨٤ - (س) أنس بن مالك - ﵁ -: مثل حديث عمرو. أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٦٣ و٢٦٤ في الاستعاذة، باب الاستعاذة من الشقاق والنفاق وسوء الأخلاق، وهو حديث حسن، يشهد له الذي قبله والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن، له شاهد في الصحيح: أخرجه أحمد (٣/٢٨٣، ٢٨٤) قال: ثنا عفان، حدثنا خلف بن خليفة، ثنا حفص بن عمر، فذكره.\nقال العماد ابن كثير: رواه النسائي عن قتيبة بن سعيد، عن خلف بن خليفة به.\nقال الحافظ الضياء في المختارة: وقد رواه قتادة عن أنس، وله شاهد في الصحيح عن زيد بن أرقم. جامع المسانيد (٢١/،٣٣٣ ٣٣٤) .","vol":"4","page":356},{"text":"٢٣٨٥ - (د س) أبو هريرة - ﵁ -: أَن رسولَ الله - ﷺ- كان يقول: «اللَّهمَّ إني أعوذ بك من الأربع: من علمٍ لا ينفَعُ، ومن قَلْبٍ لا يَخْشَعُ، ومن نفسٍ لا تشبع، ومن دعاءٍ لا يُسمعُ» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٥٤٨) في الصلاة، باب الاستعاذة، والنسائي ٨ / ٢٦٣ في الاستعاذة، باب الاستعاذة من نفس لا تشبع، وهو حديث حسن، ويشهد له الحديثان اللذان قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٤٠) قال: حدثنا يونس. وفي (٢/٣٦٥) قال: حدثنا الخزاعي. وفي (٢/٤٥١) قال: حدثنا حجاج. وأبو داود (١٥٤٨) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٣٨٣٧) قال: حدثنا عيسى بن حماد المصري. والنسائي (٨/٢٦٣) قال: أخبرنا قتيبة. وفي (٨/٢٨٤) قال: أخبرنا عبيد الله بن فضالة بن إبراهيم. قال: أنبأنا يحيى، يعني ابن يحيى.\nستتهم -يونس بن محمد، وأبو سلمة الخزاعي، وحجاج بن محمد، وقتيبة، وعيسى بن حماد، ويحيى- عن الليث بن سعد، عن سعيد بن أبي سعيد المقبري، عن أخيه عباد بن أبي سعيد، فذكره.\n* أخرجه ابن ماجة (٢٥٠) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٨/٢٨٤) قال: أخبرنا محمد بن آدم.\nكلاهما -أبو بكر، ومحمد بن آدم - عن أبي خالد الأحمر، عن محمد بن عجلان، عن سعيد بن أبي سعيد، عن أبي هريرة، فذكره. ليس فيه - عباد بن أبي سعيد -.\n* قال أبو عبد الرحمن النسائي: سعيد لم يسمعه من أبي هريرة، بل سمعه من أخيه، عن أبي هريرة.","vol":"4","page":356},{"text":"٢٣٨٦ - (م د) عبد الله بن عمر بن الخطاب (*) - ﵄ -: قال: قال رسول الله - ﷺ-: «اللَّهمَّ إِني أعوذ بك من زوال نِعْمَتِكَ، وتَحَوُّلِ عافِيَتك، وفُجاءةِ نِقمَتك، وجميع سخطِك» أخرجه مسلم، وأبو داود (١) .\n_________\n(١) رقم (٢٧٣٩) في الذكر، باب أكثر أهل الجنة الفقراء.\n\n(*) قال مُعِدُّ الكتاب للشاملة: في المطبوع - ابن عمرو بن العاص - وإنما الحديث عند مسلم وأبي داود من حديث ابن عمر بن الخطاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الأدب المفرد (٦٨٥) قال: حدثنا عبد الغفار بن داود. ومسلم (٨/٨٨) قال: حدثنا عبيد الله بن عبد الكريم أبو زرعة، قال: حدثنا ابن بكير، وأبو داود (١٥٤٥) قال: حدثنا ابن عوف، قال: حدثنا عبد الغفار بن داود.\nكلاهما - عبد الغفار، ويحيى بن بكير - عن يعقوب بن عبد الرحمن، عن موسى بن عقبة، عن عبد الله ابن دينار، فذكره.","vol":"4","page":356},{"text":"٢٣٨٧ - (د س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «اللَّهمَّ إِني أَعوذ بك من الفقر، والقِلَّة، والذِّلة، وأعوذ بكَ من أَن أَظْلِمَ، أَو أُظْلَمَ» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٥٤٤) في الصلاة، باب الاستعاذة، والنسائي ٨ / ٢٦٢ في الاستعاذة، باب الاستعاذة من الفقر، ورواه أيضًا ابن حبان في صحيحه رقم (٢٤٤٢) موارد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: رواه عن أبي هريرة، جعفر بن عياض:\nأخرجه أحمد (٢/٥٤٠) قال: حدثنا محمد بن مصعب. وابن ماجة (٣٨٤٢) قال: حدثنا أبو بكر. قال: حدثنا محمد بن مصعب. والنسائي (٨/٢٦١) قال: أخبرني محمود بن خالد. قال: حدثنا الوليد. وفي (٢/٢٦١) قال: أخبرنا محمود بن خالد. قال: حدثنا عمر، يعني ابن عبد الواحد. وفي (٨/٢٦٢) قال: أخبرنا يونس بن عبد الأعلى. قال: حدثنا ابن وهب. قال: حدثني موسى بن شيبة.\nأربعتهم (محمد بن مصعب، والوليد بن مسلم، وعمر بن عبد الواحد، وموسى بن شيبة) عن أبي عمرو الأوزاعي، عن إسحاق بن عبد الله بن أبي طلحة، عن جعفر بن عياض، فذكره.\n- ورواه عنه، سعيد بن يسار:\nأخرجه أحمد (٢/٣٠٥) قال: حدثنا بهز. وفي (٢/٣٢٥) قال: حدثنا روح. وفي (٢/٣٥٤) قال: حدثنا حسن. والبخاري في الأدب المفرد (٦٧٨) قال: حدثنا موسى. وأبو داود (١٥٤٤) قال: حدثنا موسى ابن إسماعيل. والنسائي (٨/٢٦١) قال: أخبرنا أبو عاصم خشيش بن أصرم. قال: حدثنا حبان. وفي (٨/٢٦١) قال: أخبرنا أحمد بن نصر. قال: حدثنا عبد الصمد بن عبد الوارث.\nستتهم (بهز، وروح، وحسن بن موسى، وموسى بن إسماعيل، وخشيش بن أصرم، وعبد الصمد) عن حماد بن سلمة، عن إسحاق بن عبد الله بن أبي طلحة عن سعيد بن يسار، فذكره.","vol":"4","page":356},{"text":"٢٣٨٨ - (د س) أبو هريرة - ﵁ -: أَن رسولَ الله - ﷺ- كان يدعو يقول: «اللَّهمَّ إني أعوذ بك من الشِّقاق، والنِّفَاق، وسوء الأخلاق» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٥٤٦) في الصلاة، باب الاستعاذة، والنسائي ٨ / ٢٦٤ في الاستعاذة، باب الاستعاذة من الشقاق والنفاق، وإسناده ضعيف، وضعفه النووي في \" الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٥٤٦) . والنسائي (٨/٢٦٤) . قال أبو داود: حدثنا. وقال النسائي: أخبرنا عمرو بن عثمان. قال: حدثنا بقية. قال: حدثنا ضبارة بن عبد الله بن أبي السليك، عن دويد بن نافع. قال: حدثنا أبو صالح السمان، فذكره.","vol":"4","page":357},{"text":"٢٣٨٩ - (د س) أبو هريرة - ﵁ -: أَن رسولَ الله - ﷺ- كان يقول: «اللَّهمَّ إِني أَعوذ بك من الجُوع، فإِنه بِئْسَ الضْجيعُ، وأعوذ بك من الخِيانة، فإِنها بِئْسَتِ البِطانةُ» . أَخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٥٤٧) في الصلاة، باب الاستعاذة، والنسائي ٨ / ٢٦٣ في الاستعاذة، باب الاستعاذة من الجوع، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٤٧) قال: حدثنا محمد بن العلاء. والنسائي (٨/٢٦٣) قال: أخبرنا محمد ابن العلاء. (ح) وأخبرنا محمد بن المثنى.\nكلاهما -محمد بن العلاء، ومحمد بن المثنى - عن عبد الله بن إدريس، عن ابن عجلان، (وفي رواية ابن المثنى: حدثنا ابن عجلان، وذكر آخر) عن سعيد بن أبي سعيد المقبري، فذكره.\nقلت: إسناده حسن، إن كان ابن عجلان حفظه، فقد اختلطت عليه أحاديث أبي هريرة.","vol":"4","page":357},{"text":"٢٣٩٠ - (خ م س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «تَعَوَّذُوا بالله من جَهدِ البَلاء، ودَرْكِ الشَّقَاء، وسُوء القضاء، وشماتة الأعداء» .\nوفي رواية: «[أَنه] كان يَتَعوَّذ» أخرجه البخاري، ومسلم.\nوأخرج النسائي الحديث، وقال فيه: «كان يتعوَّذ من هذه الثلاثة»، وعدّ الأربعة، ثم قال: قال سفيان: إنما قال: «ثلاثة»، فذكر الأربعة، إِلا أني لم أحفَظْ الواحد الذي ليس فيه، وأَخرجه من رواية أخرى: «أَن ⦗٣٥٨⦘ النبيَّ - ﷺ- كان يستعيذ من سُوء القضاء، وشماتة الأعداء، وجَهدِ البلاء» فكأن الرابع يكون «دَرْك الشَّقاء» (١) .\n_________\n(١) رواه البخاري ١١ / ٤٤٩ في القدر، باب من تعوذ من درك الشقاء، وفي الدعوات، باب التعوذ من جهد البلاء، ومسلم رقم (٢٧٠٧) في الذكر، باب في التعوذ من سوء القضاء، والنسائي ٨ / ٢٦٩ و٢٧٠ في الاستعاذة، باب الاستعاذة من سوء القضاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٧٢) . وأحمد (٢/٢٤٦) . والبخاري (٨/٩٣)، وفي الأدب المفرد (٩/٦٦) قال: حدثنا علي بن عبد الله. وفي (٨/١٥٧) قال: حدثنا مسدد. وفي الأدب المفرد (٤٤١) قال: حدثنا عبد الله بن محمد. وفي (٧٣٠) قال: حدثنا محمد بن سلام. ومسلم (٨/٧٦) قال: حدثني عمرو الناقد وزهير بن حرب. والنسائي (٨/٢٦٩) قال: أخبرنا إسحاق بن إبراهيم. وفي (٨/٢٧٠) قال: أخبرنا قتيبة.\nعشرتهم (الحميدي، وأحمد، وعلي، ومسدد، وعبد الله بن محمد، ومحمد بن سلام، وعمرو، وزهير، وإسحاق، وقتيبة) عن سفيان بن عيينة. قال: حدثنا سمي مولى أبي بكر. عن أبي صالح، فذكره.","vol":"4","page":357},{"text":"٢٣٩١ - (خ م ت س) أبو هريرة - ﵁ -: قال: كان رسولُ الله - ﷺ- يدعو: «اللَّهمَّ إِني أَعوذ بك من عذاب القبر، ومن عذاب النار، ومن فتنة المحيا والممات، ومن فِتنَةِ المسيح الدَّجَّالِ» أخرجه البخاري، ومسلم.\nوفي رواية لمسلم قال: قال رسول الله - ﷺ-: «عُوذوا باللهِ من عذاب اللهِ، عُوذُوا بالله من عذاب القبر، عوذوا بالله من فِتنَةِ المسيح الدجال، عوذوا بالله من فِتْنَةِ المحيا والمَمات» .\nوفي رواية أخرى: أن رسول الله - ﷺ-: «كان يَتَعَوَّذُ من عذاب القبر، وعذاب جهنَّمَ، وفِتْنة الدَّجَّالِ» .\nوفي أخرى قال: «سمعتُ رسولَ الله - ﷺ- يَسْتَعِيذُ من عذاب القبر» .\nوفي رواية الترمذي، قال: قال رسول الله - ﷺ-: «استَعيذُوا بالله من عذاب القبر، واستعيذوا بالله من فِتْنةِ المسيح الدَّجَّال، واستعيذوا بالله من فِتْنَةِ المحْيا والممات» . وأخرج النسائي الرواية الأولى، والثانية. ⦗٣٥٩⦘\nوفي رواية للنسائي، قال: سمعتُ أبا القاسم - ﷺ- يقول في صلاته ... وذكر نحوه.\nوفي أخرى له، قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَن أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، وكان يقول: ... وذكر الحديث» (١) .\n_________\n(١) رواه البخاري ٣ / ١٩٢ في الجنائز، باب التعوذ من عذاب القبر، ومسلم رقم (٥٨٨) في المساجد، باب ما يستعاذ منه في الصلاة، والترمذي رقم (٣٥٩٩) في الدعوات، باب الاستعاذة من جهنم، والنسائي ٨ / ٢٧٥ و٢٧٦ في الاستعاذة، باب الاستعاذة من عذاب جهنم والاستعاذة من فتنة المحيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٣) قال: حدثنا حسن. قال: حدثنا شيبان. وفي (٢/٤٧٧) قال: حدثنا وكيع. قال: حدثنا الأوزاعي. وفي (٢/٥٢٢) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا هشام. (ح) وعبد الوهاب. والبخاري (٢/١٢٤) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا هشام ومسلم (٢/٩٣) قال: حدثنا نصر بن علي الجهضمي وابن نمير وأبو كريب وزهير بن حرب. جميعا عن وكيع. قال: حدثنا الأوزاعي. وفي (٢/٩٣) قالي: حدثنا محمد بن المثنى. قال: حدثنا ابن أبي عدي، عن هشام، والنسائي (٤/١٠٣، ٨/٢٧٥) قال أخبرنا يحيى بن درست. قال: حدثنا أبو إسماعيل. وفي (٨/٢٧٨) قال: أخبرنا محمود بن خالد. قال: حدثنا الوليد. قال: حدثنا أبو عمرو. وابن خزيمة (٧٢١) قال: حدثنا محمد بن إسماعيل الأحمسي. قال: حدثنا وكيع، عن الأوزاعي.\nأربعتهم (شيبان، وأبو عمرو الأوزاعي، وهشام الدستوائي، وأبو إسماعيل القناد) عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.\n- ورواه الأعرج، عن أبي هريرة:\nأخرجه الحميدي (٩٨٢) قال: حدثنا سفيان. قال: حدثنا أبو الزناد. وأحمد (١/٢٥٨) (٢٣٤٢) قال: حدثنا إسماعيل بن عمر. قال: حدثنا مالك، عن أبي الزناد. وفي (٢/٢٨٨) قال: حدثنا زيد بن الحباب. قال: حدثنا عبد الرحمن بن ثوبان. قال: حدثني عبد الله بن الفضل. ومسلم (٢/٩٤) قال حدثنا محمد بن عباد وأبو بكر بن أبي شيبة وزهير بن حرب. قالوا: حدثنا سفيان، عن أبي الزناد. والنسائي (٨/٢٧٥) قال: أخبرنا أحمد بن حفص بن عبد الله. قال: حدثني أبي. قال: حدثني إبراهيم، عن موسى بن عقبة. قال: أخبرني أبو الزناد. وفي (٨/٢٧٥) قال: أخبرنا قتيبة. قال: حدثنا سفيان ومالك. قالا: حدثنا أبو الزناد. وفي (٨/٢٧٧) قال: أخبرنا محمد بن ميمون، عن سفيان، عن أبي الزناد. وفي (٨/٢٧٧) قال: قال الحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن القاسم، عن مالك، عن أبي الزناد. وفي (٨/٢٧٧) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان، عن أبي الزناد.\nكلاهما - أبو الزناد، وعبد الله بن الفضل - عن الأعرج، فذكره.\n* في رواية إسماعيل بن عمر، عن مالك: «أن رسول الله -ﷺ- كان يعلمهم هذا الدعاء كما يعلمهم السورة من القرآن: «اللهم إني أعوذ بك من عذاب جهنم ...» فذكر نحوه. وفي رواية ابن القاسم، عن مالك: «أن رسول الله -ﷺ- كان يدعو يقول في دعائه: اللهم إني أعوذ بك من عذاب جهنم.. «فذكر نحوه.\n* وفي رواية عبد الله بن الفضل: «أن رسول الله -ﷺ- كان يتعوذ من أربع ... الحديث.\n- ورواه طاووس. قال: سمعت أبا هريرة يقول:\nأخرجه الحميدي (٩٨٠) قال: حدثنا سفيان. قال: حدثنا ابن طاووس. وفي (٩٨١) قال: حدثنا سفيان. قال: حدثنا عمرو بن دينار. ومسلم (٢/٩٤) قال: حدثنا محمد بن عباد. قال: حدثنا سفيان، عن عمرو. (ح) وحدثنا محمد بن عباد. قال: حدثنا سفيان، عن ابن طاووس. والنسائي (٨/٢٧٧) قال: أخبرنا محمد بن ميمون، عن سفيان، عن عمرو.\nكلاهما - عبد الله بن طاووس، وعمرو- عن طاووس، فذكره.\n- ورواه محمد بن زياد، عن أبي هريرة:\nأخرجه أحمد (٢/٤٦٩) قال: حدثنا عبد الرحمن. وفي (٢/٤٨٢) قال: حدثنا وكيع والبخاري في الأدب المفرد (٦٥٧) قال: حدثنا موسى.\nثلاثتهم (عبد الرحمن بن مهدي، ووكيع، وموسى بن إسماعيل) عن حماد بن سلمة. قال: أخبرنا محمد بن زياد، فذكره.\n- ورواه أبي صالح، عن أبي هريرة:\nأخرجه البخاري في الأدب المفرد (٦٤٨) قال: حدثنا ابن سلام. والترمذي (٣٦٠٤) قال: حدثنا أبو كريب.\nكلاهما (ابن سلام، وأبو كريب) قال: حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، فذكره. «أنه كان يتعوذ من عذاب القبر، وعذاب جهنم، وفتنة الدجال» .\nأخرجه أحمد (٢/٢٩٨) قال: حدثنا محمد بن جعفر. وفي (٢/٤٥٤) قال: حدثنا حجاج. ومسلم (٢/٩٤) قال: حدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر. والنسائي (٨/٢٧٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا أبو عامر العقدي.\nثلاثتهم - محمد بن جعفر، وحجاج، وأبو عامر العقدي - قالوا: حدثنا شعبة، عن بديل بن مسيرة، عن عبد الله بن شقيق، فذكره.\nعن أبي رافع، عن أبي هريرة، أن رسول الله -ﷺ- كان يقول: «اللهم إني أعوذ بك من فتنة المحيا والممات، ومن شر المسيح الدجال» .\nأخرجه أحمد (٢/٤١٤) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة، عن عطاء بن أبي ميمونة، عن أبي رافع، فذكره.\nعن سليمان بن سنان المزني، أنه سمع أبا هريرة يقول: سمعت أبا القاسم -ﷺ- يقول في صلاته: «اللهم إني أعوذ بك من فتنة القبر، ومن فتنة الدجال، ومن فتنة المحيا والممات، ومن حر جهنم» .","vol":"4","page":358},{"text":"٢٣٩٢ - (س) عبد الله بن عمرو بن العاص - ﵄ -: أَن رسولَ الله - ﷺ- كان يدعو بهؤلاءِ الكلماتِ: «اللَّهمَّ إِني أعوذ بك من غلبَةِ الدَّيْنِ وغلبة العَدُوِّ، وشماتة الأعداء» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٦٥ في الاستعاذة، باب الاستعاذة من غلبة الدين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن، لشواهده: أخرجه أحمد (٢/١٧٣) (٦٦١٨) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. والنسائي (٨/،٢٦٥ ٢٦٨) قال: أخبرنا أحمد بن عمرو بن السرح، قال: أنبأنا ابن وهب. وفي (٨/٢٦٨) قال: أخبرنا يونس بن عبد الأعلى، قال: أنبأنا ابن وهب.\nكلاهما - عبد الله بن لهيعة، وعبد الله بن وهب - قالا: حدثني يحيى بن عبد الله، قال: حدثني أبو عبد الرحمن الحبلي، فذكره.","vol":"4","page":359},{"text":"٢٣٩٣ - (س) [عبد الله بن عمرو بن العاص]- ﵄ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «اللَّهمَّ إِني أعوذ بك من الكسل، والهرَمِ، والمغْرَمِ، والمأْثَم، وأعوذُ بك من شر المسيح الدَّجَّال، وأعوذ [بك] من عذاب القبر، وأعوذ بك من عذاب النار» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٦٩ في الاستعاذة، باب الاستعاذة من الهرم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/١٨٥) (٦٧٣٤) قال: حدثنا يونس. وفي (٢/١٨٦) (٦٧٤٩) قال: حدثنا الخزاعي، يعني أبا سلمة. والبخاري في الأدب المفرد (٦٥٦) قال: حدثنا عبد الله. وفي (٦٨٠) قال: حدثنا يحيى بن بكير. والنسائي (٨/٢٦٩) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب.\nخمستهم - يونس، وأبو سلمة الخزاعي، وعبد الله بن محمد، ويحيى بن بكير، وشعيب بن الليث - عن الليث، عن يزيد بن الهاد، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"4","page":359},{"text":"٢٣٩٤ - (س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «تَعَوَّذُوا بالله من جارِ السُّوء في دار المُقامِ، فإن جارَ البادي يَتَحَوَّلُ عنكَ» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جار البادي): هو الذي يكون في البادية، ومسكنه: المضرب من الشعر والخيام، فإنه غير مقيم ولا ثابت في موضعه، بخلاف جار المقام في المدر.\n_________\n(١) ٨ / ٢٧٤ في الاستعاذة، باب الاستعاذة من جار السوء، ورواه أيضًا البيهقي في \" شعب الإيمان \" من حديث أبي هريرة وأبي سعيد معًا، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٤٦) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا عبد الرحمن بن إسحاق. والبخاري في الأدب المفرد (١١٧) قال: حدثنا صدقة قال: أخبرنا سليمان، هو ابن حيان، عن ابن عجلان. والنسائي (٨/٢٧٤) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا محمد ابن عجلان.\nكلاهما - عبد الرحمن، وابن عجلان - عن سعيد بن أبي سعيد المقبري، فذكره.\nقلت: إسناده حسن، إن كان ابن عجلان حفظه.","vol":"4","page":360},{"text":"٢٣٩٥ - (س) عبد الله بن عمر - ﵄ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «اللَّهمَّ إني أَعوذ بعظمتك أن أُغتال من تحتي» . قال جبير بن أبي سليمان (١): «هو الخسفُ» (٢)، قال عبادة بن مسلم (٣): فلا أَدري قولَ النبي، أو قولَ جبير؟ (٤) . ⦗٣٦١⦘\nوفي رواية قال: كان رسولُ الله - ﷺ- يقول: ... وذكر الدعاء، وقال في آخره: وأَعوذ بك أَن أُغتَالَ من تحتي، يعني الخسف، ولم يذكر النسائيُّ الدعاءَ، أخرجه النسائي (٥) .\n_________\n(١) هو جبير بن أبي سليمان بن جبير بن مطعم النوفلي المدني الراوي عن ابن عمر.\n(٢) في رواية أبي داود التي تقدمت رقم (٢٢٢٩) قال وكيع بن الجراح: يعني الخسف، يريد النبي ﷺ [[بِالِاغْتِيَالِ مِنْ الْجِهَة التَّحْتَانِيَّة الْخَسْف]] .\n(٣) هو عبادة بن مسلم الفزاري أبو يحيى البصري الراوي عن جبير.\n(٤) قال الحافظ في \" تخريج الأذكار \": يعني: هل فسره من قبل نفسه أو رواه، قال الحافظ: وكأن وكيعًا لم يحفظ هذا التفسير فقاله من نفسه.\n(٥) ٨ / ٢٨٢ في الاستعاذة، باب الاستعاذة من الخسف، وهو حديث صحيح، وقد تقدم رقم (٢٢٢٩) من رواية أبي داود بأطول منه، ورواه أيضًا ابن ماجة، وابن حبان في صحيحه، والحاكم وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: تقدم تخريجه برقم (٢٢٢٩) .","vol":"4","page":360},{"text":"٢٣٩٦ - (د س) أبو اليسر - ﵁ -: أَن رسولَ الله - ﷺ- كان يقول: «اللَّهمَّ إِني أعوذ بك من الهدم، وأَعوذ بك من التَّردِّي، ومن الغَرَق، والحَرَق، والهرَم، وأعوذ بك أَن يتخبَّطني الشيطان عند الموت، وأعوذ بِك أن أَموت في سبيلك مُدبِرًا، وأعوذ بك أن أَموت لَدِيغًا» . أخرجه أبو داود، والنسائي، وزاد كلاهما في رواية أخرى: «والغَمّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتخبطني): تخبطه الشيطان: إذا صرعه ولعب به، والخبط باليدين كالرمح بالرجلين.\n(مدبرا ً): المدبر: المنهزم في الجهاد، المولي دبره.\n(لديغًا): اللديغ: الملدوغ، فعيل بمعنى: مفعول.\n_________\n(١) رواه أبو داود رقم (١٥٥٢) في الصلاة، باب الاستعاذة، والنسائي ٨ / ٢٨٢ و٢٨٣ في الاستعاذة، باب الاستعاذة من التردي والهرم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٧) قال: حدثنا مكي بن إبراهيم. وفي (٣/٤٢٧) قال: حدثنا علي بن بحر، قال: حدثنا أبو ضمرة. وأبو داود (١٥٥٢) قال: حدثنا عبيد الله بن عمر. قال: حدثنا مكي بن إبراهيم. وفي (١٥٥٣) قال: حدثنا إبراهيم بن موسى الرازي، قال: أخبرنا عيسى. والنسائي (٨/٢٨٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا الفضل بن موسى. وفي (٨/٢٨٣) قال: أخبرنا يونس بن عبد الأعلى، قال: أخبرني أنس بن عياض.\nأربعتهم - مكي، وأبو ضمرة أنس بن عياض، وعيسى، والفضل - عن عبد الله بن سعيد بن أبي هند، عن صيفي، فذكره.","vol":"4","page":361},{"text":"٢٣٩٧ - (خ م) عبد الله بن عباس - ﵄ -: أَن رسولَ الله - ﷺ- كان يقول: «أَعوذ بعزَّتِكَ أَن تُضِلَّني، لا إِله إلا أنْتَ الحيُّ الذي لا يَمُوتُ، والجنُّ والإنس يموتون» .\nأخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ١٣ / ٣١٣ و٣١٤ في التوحيد، باب قول الله تعالى: ﴿وهو العزيز الحكيم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم، وطرفه: «اللهم لك أسلمت، وبك آمنت» .","vol":"4","page":362},{"text":"٢٣٩٨ - (خ ت س) مصعب بن سعد - ﵀-: أَن سَعدًا قال لبنيه: «تَعَوَّذُوا بكلماتٍ كان رسولُ الله - ﷺ- يتعوذ بهن: اللَّهمَّ إني أَعوذ بك من الجُبْنِ، وأعُوذُ بك من البُخْلِ، وأَعوذُ بك أنْ أُرَدَّ إِلى أرذَلِ العُمر، وأعوذُ بك من فِتْنَةِ الدَّجال، وأعوذُ بك من عَذَابِ القَبْرِ» .\nوفي روايةٍ: «أَنَّه كان يُعَلِّمُ بنيه هؤلاءِ الكلماتِ، كما يُعَلِّمُ المعَلِّمُ الغِلمانَ الكتابةَ، ويقول: إِنَّ رسولَ الله - ﷺ- كان يَتَعَوَّذُ بهنَّ دُبر الصلاة - وذكر الخمس - إِلا أنه قال: أَعُوذ بك من فِتنَةِ الدنيا»، بَدَلَ: «الدجال» .أخرجه البخاري، والترمذي، والنسائي (١) .\n_________\n(١) رواه البخاري ١١ / ١٥٤ في الدعوات، باب الاستعاذة من أرذل العمر، وباب التعوذ من البخل، وباب التعوذ من عذاب القبر، وباب التعوذ من فتنة الدنيا، وفي الجهاد، باب ما يتعوذ به الجبن، والترمذي رقم (٣٥٦٢) في الدعوات، باب في دعاء النبي ﷺ وتعوذه في دبر كل صلاة، والنسائي ٨ / ٢٦٦ في الاستعاذة، باب الاستعاذة من فتنة الدنيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٨٣) (١٥٨٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٨٦) (١٦٢١) قال: حدثنا روح، قال: حدثنا شعبة. والبخاري (٨/٩٧) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٨/٩٨) قال: حدثنا محمد بن المثنى، قال: حدثني غندر، قال: حدثنا شعبة. وفي (٨/٩٩) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا الحسين، عن زائدة. وفي (٨/١٠٣) قال: حدثنا فروة بن أبي المغراء، قال: حدثنا عبيدة بن حميد. والنسائي (٨/٢٥٦) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا شعبة. وفي (٨/٢٦٦)، وفي عمل اليوم والليلة (١٣١) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود، قال: حدثنا شعبة. وفي (٨/٢٧١) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، عن شعبة.\nثلاثتهم - شعبة، وزائدة، وعبيدة - عن عبد الملك بن عمير، قال: سمعت مصعب بن سعد، فذكره. ليس فيه (عمرو بن ميمون) .\n* وأخرجه البخاري (٤/٢٧) قال: حدثنا موسى بن إسماعيل. والنسائي (٨/٢٥٦)، وفي عمل اليوم والليلة (١٣٢) قال: أخبرنا يحيى بن محمد، قال: حدثنا حبان بن هلال.\nكلاهما - موسى، وحبان- قالا: حدثنا أبو عوانة، قال: حدثنا عبد الملك بن عمير، قال: سمعت عمرو بن ميمون الأودي، فذكره. ليس فيه مصعب بن سعد. وفي رواية حبان، قال: عبد الملك بن عمير: فحدثت بها مصعبا فصدقه.\n* وأخرجه الترمذي (٣٥٦٧) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا زكريا بن عدي، قال: حدثنا عبيد الله (هو ابن عمرو الرقي) . والنسائي (٨/٢٦٦) قال: أخبرني هلال بن العلاء، قال: حدثنا أبي، قال: حدثنا عبيد الله. وفي الكبرى تحفة الأشراف (٣٩١٠) عن القاسم بن زكريا بن دينار، عن حسين الجعفي، عن زائدة. وابن خزيمة (٧٤٦) قال: حدثنا محمد بن عثمان العجلي، قال: حدثنا عبيد الله ابن موسى، عن شيبان.\nثلاثتهم عن عبد الملك بن عمير، عن مصعب بن سعد، وعمرو بن ميمون، فذكراه.","vol":"4","page":362},{"text":"٢٣٩٩ - (د س) عمر بن الخطاب - ﵁ -: «أَن رسولَ الله ⦗٣٦٣⦘ ﷺ- كان يَتَعَوَّذُ مِن خَمْسٍ: من الجُبْنِ، والبُخْلِ، وسُوء العُمُرِ، وفِتنةِ الصَّدرِ، وعذاب القَبرِ» . أخرجه أبو داود.\nوفي رواية النسائي: «أَن رسولَ الله - ﷺ- كان يَتَعَوَّذُ من الجُبْنِ، والبُخْلِ، وفِتنةِ الصدر، وعذاب القبر» . وللنسائي مثل رواية أبي داود.\nوفي أخرى له: قال عمرو بن ميمون: حَجَجْتُ مع عُمرَ فسمعتُهُ يقول: «أَلا إِن رسولَ الله - ﷺ- كان يتعَوَّذُ من خمس ... وذكر الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سوء العمر): مثل أرذل العمر.\n(فتنة الصدر): ما يعرض فيه من الشكوك والوساوس والشبه ... ومثل ذلك.\n_________\n(١) رواه أبو داود رقم (١٥٣٩) في الصلاة، باب الاستعاذة، والنسائي ٨ / ٢٥٥ في الاستعاذة، باب الاستعاذة من فتنة الصدر، وباب الاستعاذة من فتنة الدنيا، والاستعاذة من البخل، ورواه أيضًا ابن حبان في صحيحه رقم (٢٤٤٦) موارد، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٢) (١٤٥) قال: حدثنا أبو سعيد وحسين بن محمد، قالا: حدثنا إسرائيل. وفي (١/٥٤) (٣٨٨) قال: حدثنا وكيع، عن إسرائيل. والبخاري في الأدب المفرد (٦٧٠) قال: حدثنا عبيد الله، عن إسرائيل. وأبو داود (١٥٣٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع، قال: حدثنا إسرائيل. وابن ماجة (٣٨٤٤) قال حدثنا علي بن محمد، قال: حدثنا وكيع عن إسرائيل. والنسائي (٨/٢٥٥) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبيد الله، قال: حدثنا إسرائيل. وفي (٨/٢٦٦) قال: أخبرنا أحمد بن فضالة عن عبيد الله، قال: أنبأنا إسرائيل. وفي (٨/٢٦٧) قال: أخبرنا سليمان ابن سلم البلخي، هو أبو داود المصاحفي، قال: أنبأنا النضر، قال: أنبأنا يونس. وفي (٨/٢٧٢) قال: أخبرنا عمران بن بكار، قال: حدثنا أحمد بن خالد، قال: حدثنا يونس. وفي عمل اليوم والليلة (١٣٤) قال ك أخبرنا إسحاق بن إبراهيم. قال: أخبرنا يحيى بن آدم، قال: حدثنا إسرائيل.\nكلاهما - إسرائيل، ويونس بن أبي إسحاق - عن أبي إسحاق، عن عمرو بن ميمون، فذكره.\n* أخرجه النسائي (٨/٢٦٧) . وفي عمل اليوم والليلة (١٣٥) قال: أخبرني هلال بن العلاء، قال: حدثنا حسين، قال: حدثنا زهير، قال: حدثنا أبو إسحاق، عن عمرو بن ميمون، قال: حدثني أصحاب محمد -ﷺ-، أن رسول الله -ﷺ- كان يتعوذ من الشح، والجبن، وفتنة الصدر، وعذاب القبر.\n* وأخرجه النسائي (٨/٢٦٧) . وفي عمل اليوم والليلة (١٣٦) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو داود، عن سفيان، عن أبي إسحاق، عن عمرو بن ميمون. قال: كان النبي -ﷺ- يتعوذ. مرسل.","vol":"4","page":362},{"text":"٢٤٠٠ - (س) عبد الله بن مسعود - ﵁ -: قال: «كان النبيُّ - ﷺ- يتعوَّذُ من خمسٍ: من البُخلِ، والجُبْنِ، وسوءِ العمر، وفِتْنَةِ الصدر، وعذاب القبر» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٥٦ في الاستعاذة، باب الاستعاذة من البخل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي (٨/٢٥٦) وفي عمل اليوم والليلة (١٣٣) قال: أخبرنا محمد ابن عبد العزيز، قال: حدثنا الفضل بن موسى، عن زكريا عن أبي إسحاق، عن عمرو بن ميمون، فذكره.","vol":"4","page":363},{"text":"٢٤٠١ - (س) عمرو بن ميمون - ﵀ -: قال: حدثني أصحابُ محمدٍ - ﷺ- «أنه كان يَتَعَوَّذُ بالله من الشُّحِّ، والجُبْنِ، وفِتنَةِ الصدر، وعذاب القبر» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٦٧ في الاستعاذة، باب الاستعاذة من فتنة الدنيا، وهو حديث حسن، يشهد له الحديثان اللذان قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي (٨/٢٦٧) قال: أخبرني هلال بن العلاء، قال: ثنا حسين، قال: ثنا زهير، قال: ثنا أبو إسحاق عن عمرو بن ميمون، فذكره.\nقلت: وفي الباب عن عمرو بن ميمون عن النبي -ﷺ-، مرسل.\nأخرجه النسائي في سننه (٨/٢٦٧) .","vol":"4","page":364},{"text":"٢٤٠٢ - (د) أنس بن مالك - ﵁ -: أَن النبيَّ - ﷺ- كان يقول: «اللَّهمَّ إِني أعوذ بك من صلاة لا تَنْفَع ... وذكر دعاء آخر» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٤٩) في الصلاة، باب الاستعاذة، من حديث المعتمر بن سليمان، عن أبيه سليمان بن طرخان قال: أرى أن أنس بن مالك حدثنا أن رسول الله ﷺ كان يقول ... الحديث. أقول: وسليمان بن طرخان أبو المعتمر، لم يجزم بسماعه من أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف للانقطاع: أخرجه أبو داود (١٥٤٩) قال: ثنا محمد بن المتوكل، ثنا المعتمر، قال: قال أبو المعتمر: أرى أن أنس بن مالك حدثنا.\nقلت: أبو المعتمر هو سليمان بن طرخان.","vol":"4","page":364},{"text":"٢٤٠٣ - (ت) قطبة بن مالك - صاحبُ رسولِ الله - ﷺ- ورضي الله عنه -: [أَن رسولَ الله - ﷺ-] كان يقول: «اللَّهمَّ إِني أَعوذ بك من منكرات الأخلاق، والأعمَال، والأهواء» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٨٥) في الدعوات، باب رقم (١٣٧)، ورواه أيضًا الطبراني والحاكم، وابن حبان في صحيحه رقم (٢٤٢٢) موارد، وحسنه الترمذي، وهو كما قال، وحسنه أيضًا الحافظ السخاوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٩١) قال: ثنا سفيان بن وكيع، قال: حدثنا أحمد بن بشير وأبو أسامة، عن مسعر، عن زياد بن علاقة، فذكره. وأخرجه ابن حبان (٢٤٢٢/موارد) من طريق أبي أسامة، به.","vol":"4","page":364},{"text":"٢٤٠٤ - (د) عبد الرحمن بن أبي ليلى - ﵀ -: عن أَبيه قال: «صليتُ إِلى جَنبِ رسول الله - ﷺ- في صلاة تطوع، فسمعته يقول: أَعُوذ بالله من ⦗٣٦٥⦘ النار، ويلٌ لأهلِ النار» أخرجه أبو داود (١) .\n_________\n(١) رقم (٨٨١) في الصلاة، باب الدعاء في الصلاة، ورواه أيضًا ابن ماجة رقم (١٣٥٢) في إقامة الصلاة، باب ما جاء في القراءة في صلاة الليل، وفي سنده محمد بن عبد الرحمن بن أبي ليلى، وهو صدوق سيء الحفظ جدًا كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٤٧) قال: حدثنا وكيع. وأبو داود (٨٨١) قال: حدثنا مسدد. قال: حدثنا عبد الله بن داود. وابن ماجة (١٣٥٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن هاشم.\nثلاثتهم (وكيع، وعبد الله بن داود، وعلي بن هاشم) عن ابن أبي ليلى.\nعن ثابت البناني، عن عبد الرحمن بن أبي ليلى.\nقلت: ابن أبي ليلى، ليس بذاك سيء الحفظ.","vol":"4","page":364},{"text":"٢٤٠٥ - (س) أبو سعيد الخدري - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «أَعوذ بالله من الكُفْر والدَّيْنِ، فقال رجلٌ: يا رسول الله، أَتعدِلُ الكُفْرَ بالدَّيْنِ؟ قال: نعم» .\nوفي روايةٍ: «اللَّهمَّ إِني أعوذُ بك من الكفْرِ والفقر، قال رجل: ويُعدَلان؟ قال: نعم» .أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٦٤ و٢٦٥ في الاستعاذة، باب الاستعاذة من الدين، من حديث دراج أبي السمح عن شيخه أبي الهيثم عن أبي سعيد الخدري. أقول: ودراج صدوق، ولكن في حديثه عن شيخه أبي الهيثم ضعيف، وهذا منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٣٨) قال: حدثنا أبو عبد الرحمن عبد الله بن يزيد المقرىء، قال: حدثنا حيوة، وابن لهيعة. وعبد بن حميد (١٣٩) قال: حدثني عبد الله بن يزيد، قال: حدثني حيوة بن شريح. والنسائي (٨/٢٦٤) قال: أخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا أبي، قال: حدثنا حيوة، وذكر آخر. وفي (٨/٢٦٧) قال: أخبرنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب.\nثلاثتهم -حيوة، وابن لهيعة، وابن وهب- عن سالم بن غيلان التجيبي، أنه سمع دراجا أبا السمح، أنه سمع أبا الهيثم، فذكره.\n* أخرجه النسائي (٨/٢٦٥) قال: أخبرنا محمد بن بشار، قال: حدثني عبد الله بن يزيد المقرئ قال: حدثنا حيوة، عن دراج أبي السمح، عن أبي الهيثم، عن أبي سعيد. فذكره. ولم يذكر -سالم بن غيلان-.\n* في رواية ابن وهب: «اللهم إني أعوذ بك من الكفر والفقر» .\nقلت: رواية دراج عن أبي الهيثم، ضعيفة.","vol":"4","page":365},{"text":"٢٤٠٦ - (س) عثمان بن أبي العاص بن أبي طلحة - ﵃ -: أَن النبيَّ - ﷺ- كان يدعُو بهذه الدعواتِ: «اللَّهمَّ إني أعوذُ بك من الكسل والهَرَمِ، والجُبنِ، والعجزِ، ومن فِتنة المحيا والممات» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٦٩ في الاستعاذة، باب الاستعاذة من الهرم، وإسناده حسن، وله شواهد كثيرة صحيحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٢٦٩) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا حماد ابن مسعدة، عن هارون بن إبراهيم، عن محمد بن سيرين، فذكره.","vol":"4","page":365},{"text":"٢٤٠٧ - (س) أبو سعيد الخدري - ﵁ -: «أَن رسولَ الله -ﷺ- كان يتعوَّذ من عَينِ الجَانِّ، وعين الإِنس، فلما نزلت المُعَوِّذَتان، أَخذَ ⦗٣٦٦⦘ بهما، وترك ما سوى ذلك» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٧١ في الاستعاذة، باب الاستعاذة من عمل الجان، ورواه أيضًا الترمذي رقم (٢٠٥٩) في الطب، باب ما جاء في الرقية بالمعوذتين، وابن ماجة رقم (٣٥١١) في الطب، باب من استرقى من العين، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه ابن ماجة (٣٥١١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سعيد ابن سليمان، عن عباد، والترمذي (٢٠٥٨) قال: حدثنا هشام بن يونس الكوفي، قال: حدثنا القاسم بن مالك المزني. والنسائي (٨/٢٧١) قال: أخبرنا هلال بن العلاء، قال: حدثنا سعيد بن سليمان، قال: حدثنا عباد.\nكلاهما (عباد بن العوام، والقاسم) عن الجريري، عن أبي نضرة، فذكره.","vol":"4","page":365},{"text":"٢٤٠٨ - (س) أبو ذر الغفاري - ﵁ -: قال: «دخلتُ المسجدَ ورسولُ الله - ﷺ- فيه، فجلستُ إليه، فقال: يا أبا ذَرّ تَعَوَّذْ من شياطين الجِنِّ والإنس، قلتُ: أوَ للإِنسِ شياطينُ؟ . قال: نعم» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٧٥ في الاستعاذة، باب الاستعاذة من شر شياطين الإنس، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه النسائي (٨/٢٧٥) قال: أخبرنا أحمد بن سليمان، قال: ثنا جعفر بن عون، حدثنا عبد الرحمن بن عبد الله عن أبي عمر، عن عبيد بن خشخاش عن أبي ذر، فذكره.","vol":"4","page":366},{"text":"٢٤٠٩ - (د) أبو بردة: أن أَباه - ﵁ - أخبره: أَن رسولَ الله - ﷺ- كان إِذا خاف من قوم قال: «اللَّهمَّ إنَّا نَجْعَلُك في نُحورهم، ونَعوذ بك من شرورهم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٣٧) في الصلاة، باب ما يقول إذا خاف قومًا، ورواه أيضًا النسائي، وابن حبان والحاكم في صحيحهما، وهو حديث حسن، حسنه الحافظ ابن حجر في \" تخريج الأذكار \"، انظر \" الفتوحات الربانية \" ٤ / ١٦ و١٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/٤١٤) قال: حدثنا سليمان بن داود، قال: أخبرنا عمران. وفي (٤/٤١٤) قال: حدثنا علي بن عبد الله، قال: حدثنا معاذ، قال: حدثني أبي. وأبو داود (١٥٣٧) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثني أبي. والنسائي في عمل اليوم والليلة (٦٠١) قال: أخبرنا محمد بن المثنى، عن معاذ بن هشام، قال: حدثني أبي. وفي الكبرى تحفة الأشراف (٩١٢٧) عن عبيد الله بن سعيد السرخسي، عن معاذ بن هشام، عن أبيه.\nكلاهما (عمران، وهشام) عن قتادة، عن أبي بردة، فذكره.","vol":"4","page":366},{"text":"٢٤١٠ - (ط) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «رَأيتُ ليلَةَ أُسريَ بي عِفريتًا من الجنِّ يَطلبني بشُعْلَةٍ من نَارٍ، كُلَّما التفتُّ إِليه رأَيتُهُ، فقال جبريل: ألا أُعَلِّمُكَ كلمات تقولهُنَّ، فَتَنطَفئ شُعْلَتهُ ويَخِرُّ ⦗٣٦٧⦘ لِفِيهِ؟ قال رسولُ الله -ﷺ-: بَلَى، فقال جبريل: قلْ: أَعُوذّ بوجهِ الله الكريم، وبكلمات الله التَّامَّات التي لا يُجَاوِزُهُنَّ بَرٌّ ولا فاجرٌ: من شَرِّ ما يَنْزِلُ من السماء، ومن شَرِّ ما يَعرُجُ فيها، ومن شَرِّ ما ذرَأَ في الأرض، ومن شر ما يَخرُجُ منها، ومن فِتَنِ الليل والنهار، ومن طوارِقِ الليل، إِلا طارقًا يَطْرُقُ بخير يا رحمن» .\nأرسله مالك عن يحيى بن سعيد: أَنَّ رسولَ اللهِ -ﷺ- قال: «... وذكر الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طوارق الليل): الطوارق: جمع طارقة، وهي ما ينوب من النوائب في الليل.\n_________\n(١) ٢ / ٩٥٠ و٩٥١ في الشعر، باب ما يؤمر به من التعوذ مرسلًا، أقول: ورواه أيضًا أحمد في \" المسند \" ٢ / ٤١٩ موصولًا، وهو حديث حسن، وانظر ما قاله الحافظ ابن حجر في \" الإصابة \" في ترجمة عبد الرحمن بن خبش حول هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (١٨٣٧) عن يحيى بن سعيد.\nقال الإمام الزرقاني: مرسلا، ووصله النسائي من طريق محمد بن جعفر عن يحيى بن سعيد عن محمد بن عبد الرحمن بن سعد بن زرارة عن ابن عباس السلمي عن ابن مسعود، قال حمزة الكناني - بالفوقية - الحافظ هذا ليس بمحفوظ، والصواب مرسل. وقال السيوطي: أخرجه البيهقي في الأسماء والصفات من طريق داود بن عبد الرحمن العطار عن يحيى بن سعيد قال: سمعت رجلا من أهل الشام يحدث عن ابن مسعود. شرح الموطأ (٤/٤٣٣) ط/دار الكتب العلمية.","vol":"4","page":366},{"text":"٢٤١١ - (م ط د ت) أبو هريرة - ﵁ -: قال: جاء رجلٌ إلى رسولِ الله - ﷺ- فقال: يا رسولَ الله، ما لقيتُ البارحةَ من عَقْرَبٍ لَدَغْتني، قال: «أمَا لو قلت حين أمسيتَ: أَعُوذ بكلمات الله التامَّات من شر ما خلق، لم تَضُرَّكَ؟» هذه رواية مسلم، والموطأ. ⦗٣٦٨⦘\nوفي رواية أَبي داود قال: «أُتِيَ النبيُّ - ﷺ- بِلَدِيغٍ لدغتْهُ عَقربٌ، فقال: لو قال: أَعوذ بكلمات الله التَّامَّة من شر ما خَلَقَ، لم يُلْدَغ، ولم تَضُّرَّهُ» .\nوفي رواية الترمذي، قال: «من قال حين يُمسي، ثلاث مراتٍ: أَعوذ بكلمات الله التَّامَّات من شر ما خلق، لم تَضُرَّهُ حُمَةٌ تلك الليلة»، قال سهيل: فكان أَهلُنا يَعلمُونها، فكانوا يقولونها كل ليلة، فلُدِغَتْ جارية منهم فلم تجد لها وجعًا (١) .\n_________\n(١) رواه مسلم رقم (٢٧٠٩) في الذكر، باب التعوذ من سوء القضاء، والموطأ ٢ / ٩٥١ في الشعر، باب ما يؤمر به من التعوذ، وأبو داود رقم (٣٨٩٩) في الطب، باب كيف الرقى، والترمذي رقم (٣٦٠٠) في الدعوات، باب الاستعاذة من جهنم وبكلمات الله التامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن أبي هريرة أبو صالح.\n١- أخرجه مالك (الموطأ) (٥٩٠) وأحمد (٢/٣٧٥) قال: حدثنا إسحاق. قال: أنبأنا مالك. والبخاري في خلق أفعال العباد (٥٨) قال: حدثنا عبد الله بن يوسف. قال: حدثنا مالك. (ح) وعبد الله بن مسلمة، عن مالك (ح) وحدثنا عياش. قال: حدثنا عبد الأعلى. قال: حدثنا عبيد الله بن عمر (ح) وحدثنا أصبغ. قال: أخبرني ابن وهب، عن جرير بن حازم (ح) وحدثنا سعيد بن تليد الرعيني. قال: حدثني ابن وهب. قال: حدثني سعيد بن عبد الرحمن الجمحي (ح) وحدثنا أصبغ. قال: أخبرني ابن وهب، عن سعيد وابن ماجة (٣٥١٨) قال: حدثنا إسماعيل بن بهرام. قال: حدثنا عبيد الله الأشجعي، عن سفيان. والنسائي في عمل اليوم والليلة (٥٨٨) قال: قرأت على محمد بن سليمان لوين، عن حماد بن زيد وفي (٥٨٩) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي (٥٩١) قال: أخبرنا محمد بن عثمان العقيلي. قال: حدثنا عبد الأعلى، عن عبيد الله بن عمر. وفي (٥٩٢) قال: أخبرنا إبراهيم بن يوسف الكوفي وليس بالقوي قال: حدثنا الأشجعي، عن سفيان.\nستتهم (مالك، وعبيد الله، وجرير، وسعيد بن عبد الرحمن، وسفيان الثوري، وحماد) عن سهيل بن أبي صالح.\n٢- وأخرجه مسلم (٨/٧٦) قال: حدثنا هارون بن معروف وأبو الطاهر. والنسائي في عمل اليوم والليلة (٥٨٧) قال: أخبرنا وهب بن بيان.\nثلاثتهم (هارون، وأبو الطاهر، ووهب) عن عبد الله بن وهب. قال: أخبرنا عمرو، وهو ابن الحارث، أن يزيد بن أبي حبيب والحارث بن يعقوب حدثاه، عن يعقوب بن عبد الله بن الأشج. قال: قال القعقاع بن حكيم.\nكلاهما (سهيل، والقعقاع) عن أبي صالح ذكوان، فذكره.\n* وأخرجه مسلم (٨/٧٦) والنسائي في عمل اليوم والليلة (٥٨٥) قال: مسلم: حدثني. وقال النسائي أخبرنا عيسى بن حماد. قال: أخبرنا الليث، عن يزيد بن أبي حبيب، عن جعفر، عن يعقوب، أنه ذكر له أن أبا صالح مولى غطفان أخبره، أنه سمع أبا هريرة، فذكر نحوه. ليس فيه (القعقاع بن حكيم) .\n* وأخرجه النسائي في عمل اليوم والليلة (٥٨٦) قال: أخبرنا أحمد بن عمرو بن السرح. قال: أخبرنا ابن وهب. قال: أخبرني الليث، عن ابن أبي حبيب، عن يعقوب بن الأشج، عن أبي صالح، عن أبي هريرة، فذكر نحوه. ليس فيه: (جعفر بن ربيعة، ولا القعقاع بن حكيم) .\n* الروايات مطولة ومختصرة وألفاظها متقاربة.\n- ورواه أبو صالح، عن أبي هريرة - ولفظه - قال: قال النبي -ﷺ-: «من قال إذا أمسى ثلاث مرات: أعوذ بكلمات الله التامات من شر ما خلق لم تضره حمة تلك الليلة» . وفي رواية «لم يضره لسعة تلك الليلة» .\nأخرجه أحمد (٢/٢٩٠) والترمذي (٣٦٠٤) قال: حدثنا يحيى بن موسى. والنسائي في عمل اليوم والليلة (٥٩٠) قال: أخبرنا محمد بن عبد الله بن المبارك.\nثلاثتهم -أحمد بن حنبل، ويحيى، ومحمد- عن يزيد بن هارون. قال: أخبرنا هشام بن حسان، عن سهيل ببن أبي صالح، عن أبيه، فذكره.\nورواه طارق، عن أبي هريرة - ولفظه - قال: «أتي النبي -ﷺ- بلديغ لدغته عقرب. قال: فقال: لو قال: أعوذ بكلمات الله التامة من شر ما خلق لم يلدغ، أو لم تضره» .\nأخرجه أبو داود (٣٨٩٩) قال: حدثنا حيوة بن شريح. قال: حدثنا بقية. قال: حدثني الزبيدي. والنسائي في عمل اليوم والليلة (٥٩٨) قال: أخبرني أحمد بن سعيد المروزي. قال: حدثنا يعقوب. قال: حدثنا ابن أخي ابن شهاب. وفي (٥٩٩) قال: أخبرني كثير بن عبيد. قال: حدثنا بقية، عن الزبيدي.\nكلاهما - محمد بن الوليد الزبيدي، وابن أخي ابن شهاب -عن ابن شهاب الزهري، عن طارق بن مخاشن، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٦٠٠) قال: أخبرنا أحمد بن عمرو بن السرح، عن حديث ابن وهب، عن يونس، عن ابن شهاب. قال: بلغنا أن أبا هريرة ... نحوه.\n* قال: أبو عبد الرحمن النسائي بعدما ساق حديث الزبيدي: الزبيدي أثبت من ابن أخي الزهري، وابن أخي الزهري، ليس بذاك القوي، عنده غير ما حديث منكر عن الزهري.","vol":"4","page":367},{"text":"٢٤١٢ - (د) سهيل بن أبي صالح - ﵀-: عن أبيه قال: سمعتُ رجلًا من أسلم قال: كنت جالسًا عند رسولِ الله -ﷺ- فجاءَ رجلٌ من أصحابه فقال: «يا رسولَ الله، لُدِغْتُ الليلةَ، فلم أَنَمْ حتى أصبحتُ؟ قال: ماذا؟ . قال: عقرب، قال: أَمَا إِنَّكَ لو قلتَ حين أَمسيت: أعوذ بكلماتِ الله التَّامَّات من شر ما خلق، لم يَضُرَّكَ شَيءٌ إن شاءَ الله» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٩٨) في الطب، باب كيف الرقى، وهو حديث حسن، ورواه مسلم بنحوه معلقًا وموصولًا رقم (٢٧٠٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٤٨، ٥/٤٣٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سهيل بن أبي صالح. وأبو داود (٣٨٩٨) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. قال: حدثنا سهيل بن أبي صالح. والنسائي في عمل اليوم والليلة (٥٩٣) قال: أخبرنا إسحاق بن منصور. قال: أخبرنا حبان. قال: حدثنا وهيب، عن سهيل، وفي (٥٩٤) قال: أخبرنا إسحاق بن منصور. قال: أخبرنا أبو نعيم. قال: حدثنا زهير، عن سهيل. وفي (٥٩٥) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا سفيان، عن سهيل، وفي (٥٩٦) قال: أخبرنا الربيع بن سليمان. قال: حدثنا أسد بن موسى. قال: حدثنا شعبة، عن سهيل وأخيه. وفي تحفة الأشراف (١١/١٥٥٦٤) عن إسحاق بن منصور، عن محمد ابن يوسف، عن سفيان الثوري، عن سهيل.\nكلاهما (سهيل، وأخوه) عن أبيهما، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٥٩٧) قال: أخبرنا أحمد بن سليمان. قال: حدثنا عبيد الله. قال: أخبرنا إسرائيل، عن عبد العزيز بن رفيع، عن أبي صالح، مرسل. ليس فيه: «عن رجل من أسلم» .","vol":"4","page":368},{"text":"٢٤١٣ - (ت د س) شَكل بن حميد - ﵁ -: قال: «أَتيتُ رسولَ الله - ﷺ-، فقلتُ: يا رسولَ الله، عَلِّمْنِي تَعَوُّذًا أَتَعَوَّذُ به، فَأَخَذَ ⦗٣٦٩⦘ بكفِّي، وقال: قُل: اللَّهمَّ إني أَعوذ بك من شرِّ سمعي، ومن شر بصري، ومن شر لساني، ومن شر قَلْبي، ومن شر هني (١) - يعني الفَرْجَ» . هذه رواية الترمذي.\nوفي رواية أَبي داود: «قال: يا رسولَ الله، عَلِّمني دعاء، فقال: ... وذكر الحديث» .\nوأخرج النسائي الروايتين، إِلا أَنه قال: «مَنيِّي» في جميع رواياته، وقال مرة: «يعني ماءهُ»، ومرة: «يعني: ذكَرَهُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هني - مَنيِّي): الهن: من ألفاظ الكنايات، وكثيرًا ما يطلق على ما يستحي من التلفظ به، والمراد به: الفرج. ولهذا جاء في إحدى الروايات «منيّي» يريد: المني: النطفة.\n_________\n(١) في نسخ الترمذي المطبوعة: منيي.\n(٢) رواه الترمذي رقم (٣٤٨٧) في الدعوات، باب الاستعاذة من شر السمع، وأبو داود رقم (١٥٥١) في الصلاة، باب الاستعاذة، والنسائي ٨ / ٢٥٩ و٢٦٠ في الاستعاذة، باب الاستعاذة من شر السمع والبصر، وباب الاستعاذة من شر البصر، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٩) قال: حدثنا وكيع. (ح) وحدثنا أبو أحمد. والبخاري في الأدب المفرد (٦٦٣) قال: حدثنا يحيى بن موسى، قال: حدثنا وكيع. وأبو داود (١٥٥١) قال: حدثنا أحمد بن حنبل، قال: حدثنا محمد بن عبد الله بن الزبير (ح) وحدثنا أحمد، قال: حدثنا وكيع. والترمذي (٣٤٩٢) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو أحمد الزبيري. والنسائي (٨/٢٥٥، ٢٥٩) قال: أخبرنا الحسن بن إسحاق، قال: حدثنا أبو نعيم. وفي (٨/٢٦٠، ٢٦٧) قال: أخبرنا عبيد بن وكيع بن الجراح، قال: حدثنا أبي.\nثلاثتهم - ووكيع، وأبو أحمد الزبيري، ومحمد بن عبد الله بن الزبير، وأبو نعيم - قالوا: حدثنا سعد ابن أوس، قال: حدثني بلال بن يحيى، عن شتير بن شكل بن حميد، فذكره.\nقلت: قال الحافظ له رواية عن علي. الإصابة (٣٩١٢) .","vol":"4","page":368},{"text":"٢٤١٤ - (خ ت د) عبد الله بن عباس - ﵄ -: «أَنَّ رسولَ الله - ﷺ- كان يُعَوِّذُ الحسنَ والحسين، [ويقول]: إِنَّ أباكُما كان ⦗٣٧٠⦘ يُعَوِّذُ بهما إِسماعيل، وإسحاق: أَعوذ بكلمات الله التامة، من كل شيطانٍ وهامَّةٍ، ومن كل عَيْنٍ لامَّةٍ» . أخرجه البخاري، والترمذي، وأَبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هامَّة): الهامة: واحدة الهوام، وهي الحيات، وكل ذي سم يقتل. فأما مالا يقتل ويسم فهو السَّوام، وواحدها: سامَّة، كالعقرب والزنبور، وقد تقع الهوام على كل ما يدب من الحيوان.\n(لامَّة) اللامة: ذات اللمم، ولم يقل: ملمة. وإن كانت من: ألمت تلم: طلبًا للازدواج بهامَّة، والعين اللامة: هي التي تصيب بسوء.\n_________\n(١) رواه البخاري ٦ / ٢٩٣ في أحاديث الأنبياء، باب قوله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾، والترمذي رقم (٢٠٦١) في الطب، باب رقم (١٨)، وأبو داود رقم (٤٧٣٧) في السنة، باب في القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٣٦) (٢١١٢) قال: حدثنا يزيد. وفي (١/٢٧٠) (٢٤٣٤) قال: حدثنا عبد الرزاق. والبخاري في خلق أفعال العباد (١٩٢) قال: حدثنا أصبغ، قال: حدثنا ابن وهب. وابن ماجة (٣٥٢٥) قال: حدثنا محمد بن سليمان بن هشام البغدادي، قال: حدثنا وكيع (ح) وحدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا أبو عامر. والترمذي (٢٠٦٠) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق، ويعلى (ح) وحدثنا الحسن بن علي الخلال، قال: حدثنا يزيد بن هارون، وعبد الرزاق. والنسائي في عمل اليوم والليلة (١٠٠٦) قال: أخبرنا محمد بن بشار، قال: حدثنا يزيد، وأبو عامر.\nستتهم (يزيد، وعبد الرزاق، وابن وهب، ووكيع، وأبو عامر، ويعلى) عن سفيان.\n٢- وأخرجه البخاري (٤/١٧٨) . وفي خلق أفعال العباد (١٩١) . وأبو داود (٤٧٣٧) قالا (البخاري، وأبو داود) حدثنا عثمان بن أبي شيبة. والنسائي في عمل اليوم والليلة (١٠٠٧) قال: أخبرني محمد بن قدامة.\nكلاهما (ابن أبي شيبة، وابن قدامة) قالا: حدثنا جرير.\n٣- وأخرجه البخاري في خلق أفعال العباد (١٩٢) قال: حدثنا عثمان، قال: حدثنا عمر بن عبد الرحمن الأبار، قال: حدثنا الأعمش.\nثلاثتهم - سفيان، وجرير، والأعمش - عن منصور، عن المنهال، عن سعيد بن جبير، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (١٠٠٨) قال: أخبرنا زكريا بن يحيى، قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، عن الأعمش، عن المنهال بن عمرو، عن عبد الله بن الحارث، قال: كان رسول الله -ﷺ-: يعوذ حسنا وحسينا. مرسلا.","vol":"4","page":369},{"text":"٢٤١٥ - (م ط ت د س) عبد الله بن عباس - ﵄ -: «أَنَّ النبيَّ - ﷺ- كان يُعَلِّمُهمْ هذا الدعاءَ كما يعلِّمهم السُّورَةَ من القرآن، قولوا: اللَّهمَّ إِني أعوذُ بك من عذاب جَهَنَّم، وأعوذ بك من عذاب القَبر، وأَعوذ بك من فِتنَةِ المسيح الدَّجَّال، وأعوذ بك من فِتنة المحيا والممات» . أخرجه الجماعة إِلا البخاري (١) .\n_________\n(١) رواه مسلم رقم (٥٩٠) في المساجد، باب ما يستعاذ منه في الصلاة، والموطأ ١ / ٢١٥ في القرآن، باب ما جاء في الدعاء، والترمذي رقم (٣٤٨٨) في الدعوات، باب الاستعاذة من عذاب القبر، وأبو داود رقم (١٥٤٢) في الصلاة، باب الاستعاذة، والنسائي ٨ / ٢٧٦ و٢٧٧ في الاستعاذة، باب الاستعاذة من فتنة الممات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"4","page":370},{"text":"٢٤١٦ - (م ت س) زيد بن أرقم - ﵁ -: قال: وقد سُئل عمَّا سمع رسولَ الله - ﷺ- يقول: كان يقول: «اللَّهمَّ إني أعوذ بك من العجْزِ، والكَسَلِ، والجُبنِ، والبُخْلِ والهَرَمِ، وعذاب القبر، اللَّهمَّ آتِ نَفسي تَقْوَاها، وزَكِّها أَنت خَيرُ مَنْ زكَّاهَا، أَنتَ وَلِيُّها ومولاها، اللَّهمَّ إِني أَعوذ بك من علم لا ينفعُ، ومن قَلبٍ لا يَخشَع، ومن نَفسٍ لا تشبع، ومن دعوة لا تُستَجَاب» . أخرجه مسلم.\nوفي رواية الترمذي مختصرًا: أَنَّ رسولَ الله - ﷺ- كان يقول: «اللَّهمَّ إني أعوذ بك من الكسل، والعجْزِ والبُخْلِ» .\nقال: وبهذا الإسناد: «أنه كان يَتَعَوَّذُ من الهَرَمِ وعذاب القَبر» لم يزد على هذا.\nوفي رواية النسائي مثل رواية مسلم، إِلا أَنَّ أولها قال: «لا أُعَلِّمُكم إِلا ما كان رسولُ الله - ﷺ- يُعلِّمُنا ... وذكر الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زكِّها): التزكية: التطهير.\n_________\n(١) رواه مسلم رقم (٢٧٢٢) في الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل، والترمذي رقم (٣٥٦٧) في الدعوات، باب في انتظار الفرج، والنسائي ٨ / ٢٦٠ في الاستعاذة، باب الاستعاذة من العجز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٧١) قال: حدثنا عفان، قال: حدثنا عبد الواحد بن زياد. وعبد ابن حميد (٢٦٧) قال: حدثني محاضر بن المورع. ومسلم (٨/٨١) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، ومحمد بن عبد الله بن نمير، قال: إسحاق: أخبرنا، وقال الآخران: حدثنا أبو معاوية. والنسائي (٨/٢٦٠) قال: أخبرنا أحمد بن سليمان، قال: حدثنا محاضر. وفي (٨/٢٨٥) قال: أخبرنا واصل بن عبد الأعلى، عن ابن فضيل.\nأربعتهم - عبد الواحد، ومحاضر، وأبو معاوية، وابن فضيل - عن عاصم بن سليمان الأحول، عن عبد الله بن الحارث، فذكره.\n- ورواه عن زيد، أبو عثمان النهدي: أخرجه مسلم (٨/٨١) قال: ثنا ابن أبي شيبة، وإسحاق بن إبراهيم، ومحمد بن عبد الله بن نمير. والترمذي (٣٥٧٢) قال: حدثنا أحمد بن منيع.\nأربعتهم (أبو بكر، وإسحاق، ومحمد بن عبد الله، وأحمد بن منيع) عن أبي معاوية، عن عاصم الأحول، عن أبي عثمان النهدي، فذكره.\n* رواية الترمذي مفرقة في موضعين.","vol":"4","page":371},{"text":"٢٤١٧ - (ط) القعقاع بن حكيم الكناني: أن كعب الأحبار قال: «لولا كلماتٍ أقُولهُنَّ لَجَعَلْتني يَهُودُ حمارًا، فقيل له: وما هُنَّ؟ قال: أَعوذ بوجهِ اللهِ العظيم الذي ليس شيءٌ أعظَمَ منه، وبكلمات الله التَّامَّات التي لا يُجاوِزُهُنَّ بَرٌّ ولا فَاجِرٌ، وبِأَسْمَاء الله الحسنى ما علمتُ منها، وما لم أَعلم: من شر ما خلق، وذرأَ، وبرأَ» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٥١ و٩٥٢ في الشعر، باب ما يؤمر به من التعوذ، وهو من كلام كعب الأحبار، ويشهد له من جهة المعنى حديث مالك في \" الموطأ \" مرسلًا، وقد تقدم رقم (٢٤١١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١٨٣٩) عن سمي مولى أبي بكر عن القعقاع فذكره. وهو موقوف على كعب الأحبار","vol":"4","page":372},{"text":"<span data-type=\"title\" id=toc-486>الفصل الثاني: في الاستغفار والتسبيح، والتهليل والتكبير والتحميد والحوقلة</span>، وفيه خمسة فروع\n<span data-type=\"title\" id=toc-487>الفرع الأول: فيما اشتركن فيه من الأحاديث</span>\n٢٤١٨ - (ت د س) عبد الله بن عمرو بن العاص - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «خَصلَتَانِ - أَو خَلَّتَان - لا يُحْصِيهما رجلٌ مسلم ⦗٣٧٣⦘ إِلا دخل الجنةَ، وهما يَسيرٌ، ومَن يعملُ بهما قليل: يُسبِّح الله في دُبُرِ كل صلاة عَشْرًا، ويحمَدُهُ عشرًا، ويكَبِّرُهُ عشرًا، فلقد رأَيتُ رسولَ الله - ﷺ- يَعْقِدُهَا بيده، قال: فتلك خمسون ومائة باللسان، وألف وخمسمائةٍ في الميزان، وإِذَا أخذت مَضْجَعَكَ تُسَبِّحهُ، وتُكَبِّرُهُ، وتحمَدُهُ مائة، فتلك مائةٌ باللسان، وأَلف في الميزان، فأيُّكم يعملُ في اليوم والليلة ألفين وخمسمائةِ سيئَةٍ؟ قالوا: فكيف لا نُحصيها؟ قال: يأتي (١) أحدَكم الشيطانُ وهو في صلاته، فيقول: اذكُر كذا، اذكر كذا، حتى يَنْفَتِلَ، فَلَعلَّهُ أن لا يفعلَ، ويأْتيه وهو في مَضْجَعه، فلا يزالُ يُنوِّمُهُ حتى ينامَ» . أخرجه الترمذي، والنسائي.\nوفي رواية أبي داود بعد قوله: «في الميزان» الأولى قال: «ويكبِّرُ أربعًا وثلاثين إِذا أخذ مَضجعَه، ويحمَد ثلاثًا وثلاثين، ويسبِّح ثلاثًا وثلاثين، فذلك مائة باللسان، وأَلفٌ في الميزان، فلقد رأيتُ رسولَ الله - ﷺ- يعقِدُها بيده، قالوا: يا رسول الله، كيف هما يَسيرٌ، ومَن يعملُ بهما قليل؟ قال: يأتي أَحدَكم الشيطانُ في منامه فَيُنَوِّمُهُ قبل أن يقولَهُ، ويأتيه في صلاته فَيذكِّرهُ حاجَتَهُ قبل أنْ يقولَها» (٢) . ⦗٣٧٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خلتان): الخلة - بفتح الخاء -: الخصلة.\n_________\n(١) في الأصل: لا يأتي، وهو خطأ: والتصحيح من الترمذي.\n(٢) رواه الترمذي رقم (٣٤٠٧) في الدعوات، باب رقم (٢٥)، وأبو داود رقم (٥٠٦٥) في الأدب، باب في التسبيح عند النوم، والنسائي ٣ / ٧٤ في السهو، باب عدد التسبيح بعد التسليم، وهو حديث صحيح، وقد تقدم الكلام عليه في التعليق على الحديث رقم (٢١٩٨) صفحة ٢٢٢ فارجع إليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٨٣) قال: حدثنا سفيان. وأحمد (٢/١٦٠) (٦٤٩٨) قال: حدثنا جرير. وفي (٢/٢٠٤) (٦٩١٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد بن حميد (٣٥٦) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. والبخاري في الأدب المفرد (١٢١٦) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وأبو داود (١٥٠٢) قال: حدثنا عبيد الله بن عمر بن ميسرة، ومحمد بن قدامة في آخرين، قالوا: حدثنا عثام، عن الأعمش. وفي (٥٠٦٥) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وابن ماجة (٩٢٦) قال: حدثنا أبو كريب، قال: حدثنا إسماعيل بن علية ومحمد بن فضيل، وأبو يحيى التيمي، وابن الأجلح. والترمذي (٣٤١٠) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن علية. وفي (٣٤١١)، (٣٤٨٦) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا عثام بن علي، عن الأعمش. والنسائي (٣/٧٤) وفي الكبرى (١١٨٠) قال: أخبرنا يحيى بن حبيب بن عربي، قال: حدثنا حماد. وفي (٣/٧٩) وفي الكبرى (١١٨٧) قال: أخبرنا محمد بن عبد الأعلى الصنعاني والحسين بن محمد الذارع قالا: حدثنا عثام بن علي، قال: حدثنا الأعمش. وفي عمل اليوم والليلة (٨١٣) قال: أخبرنا محمد بن عبد الله بن عبد الرحيم، قال: حدثنا أسد بن موسى، قال: حدثنا سليمان بن حيان، عن إسماعيل بن أبي خالد. وفي (٨١٩) قال: أخبرنا محمد بن عبد الله بن يزيد، عن سفيان.\nجميعهم - سفيان بن عيينة، وجرير بن عبد الحميد، وشعبة، ومعمر، والأعمش، وإسماعيل بن علية، ومحمد بن فضيل، وأبو يحيى التيمي، وعبد الله بن الأجلح، وحماد بن زيد، وإسماعيل بن أبي خالد- عن عطاء بن السائب، عن أبيه فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٨٢٠) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يزيد، قال: أخبرنا العوام، عن عطاء بن السائب، عن أبيه، عن عبد الله بن عمرو، قال: فذكره موقوفا ولم يرفعه إلى النبي -ﷺ-.\n* رواية الأعمش: «رأيت رسول الله -ﷺ- يعقد التسبيح» .\n* قال الحميدي: قال سفيان: هذا أول شيء سألنا عطاء عنه، وكان أيوب أمر الناس حين قدم عطاء البصرة، أن يأتوه، فيسألوه عن هذا الحديث.\n* قال عبد الله بن أحمد عقب رواية شعبة: سمعت عبيد الله القواريري، قال: سمعت حماد بن زيد يقول: قدم علينا عطاء بن السائب البصرة، فقال لنا أيوب: ائتوه، فاسألوه عن حديث التسبيح (يعني هذا الحديث.","vol":"4","page":372},{"text":"٢٤١٩ - (د س) ابن أبي أوفى - ﵁ -: قال: جاء رجل إلى رسول الله - ﷺ- فقال: «إني لا أستطيع أن آخُذَ من القرآن شيئًا، فَعلِّمني ما يُجْزِئُني؟ قال: قل: سبحان الله، والحمد لله، ولا إله إلا الله، والله أَكبر، ولا حَولَ ولا قُوة إلا باللهِ، قال: يا رسولَ الله، هذا لله، فماذا لي؟ قال: قُلْ: اللَّهمَّ ارْحَمني وعَافِني، واهْدِني وارْزُقني، فقال: هكذا بِيَدَيه - وقَبَضَهما - فقال رسولُ الله - ﷺ-: أَمَّا هذا فقد ملأ يديْه من الخير» . أخرجه أبو داود. وانتهت رواية النسائي عند قوله: «إِلا الله؟» (١) .\n_________\n(١) رواه أبو داود رقم (٨٣٢) في الصلاة، باب ما يجزئ الأمي والأعجمي من القراءة، والنسائي ٢ / ١٤٣ في الافتتاح، باب ما يجزئ من القراءة لمن لا يحسن القراءة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه الحميدي (٧١٧) قال: حدثنا سفيان (ابن عيينة) .وأحمد (٤/٣٥٣) قال: حدثنا وكيع، قال حدثنا سفيان (الثوري) . وعبد بن حميد (٥٢٤) قال: حدثنا أبو نعيم قال: حدثنا سفيان (الثوري) . وأبو داود (٨٣٢) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع بن الجراح، قال: حدثنا سفيان الثوري.\nكلاهما - سفيان بن عيينة، وسفيان الثوري - عن يزيد أبي خالد الدالاني.\n٢- وأخرجه الحميدي (٧١٧) قال: حدثنا سفيان ابن عيينة. وأحمد (٤/٣٥٦) قال: حدثنا أبو نعيم والنسائي (٢/١٤٣) وفي الكبري (٩٠٦) قال: أخبرنا يوسف بن عيسى، ومحمود بن غيلان، عن الفضل ابن موسى. وابن خزيمة (٥٤٤) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا محمد - يعني ابن عبد الوهاب السكري. (ح) وحدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان.\nأربعتهم -سفيان، وأبو نعيم، والفضل، ومحمد - عن مسعر.\n٣- وأخرجه أحمد (٤/٣٨٢) قال: حدثنا يزيد، قال: أخبرنا المسعودي.\nثلاثتهم (يزيد، ومسعر، والمسعودي) عن إبراهيم السكسكي، فذكره.","vol":"4","page":374},{"text":"٢٤٢٠ - (م) سعد بن أبي وقاص - ﵁ -: قال: جاء أَعرابي إِلى رسولِ الله - ﷺ- فقال: «عَلِّمني كلامًا أقولُه. قال: قل: لا إِله إِلا اللهُ وَحدَهُ لا شريكَ لَهُ، اللهُ أكبر كبيرًا، والحمدُ للهِ كثيرًا، وسبحانَ الله ربِّ العالمينَ، لا حولَ ولا قوةَ إِلا بالله العزيزِ الحكيم، قال: فهؤلاء لربِّي، ⦗٣٧٥⦘ فما لي؟ قال: قُل: اللَّهمَّ اغْفِر لي، وارحمني، وَاهدِني، وارزُقْني، فإِنَّ هؤلاء تَجمَعُ لك دُنياكَ وآخِرتَكَ» .\nوفي روايةٍ زيادةٌ في آخره: «وعافِني»، وشك الراوي فيها. أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٩٦) في الذكر والدعاء، باب فضل التهليل والتكبير والدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٨٠) (١٥٦١) قال: ثنا يحيى بن سعيد، وفي (١/١٨٥) (١٦١١) قال: حدثنا عبد الله بن نمير، ويعلى. وعبد بن حميد (١٣٦) قال: أخبرنا جعفر. ومسلم (٨/٧٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، وابن نمير (ح) وحدثنا محمد بن عبد الله ابن نمير، قال: حدثنا أبي.\nخمستهم (يحيى، وعبد الله بن نمير، ويعلى، وجعفر، وعلي بن مسهر) عن موسى الجهني، قال: حدثني مصعب بن سعد، فذكره.","vol":"4","page":374},{"text":"٢٤٢١ - (خ م) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يُكْثِرُ أَنْ يَقولَ قبل موتِهِ: سبحانَ الله وبحمده، أسْتَغفِرُهُ، وأتوبُ إِليهِ، قالت: فقلتُ: يا رسولَ الله، أراكَ تُكْثِر من قول: سُبحانَ الله وبحمْدِهِ، فقال: أخبَرَني رَبِّي: أَني سأَرى علامة في أُمَّتي، فإذا رَأَيتُها أَكثَرتُ من قول: سبحان الله وبحمده، أستغفرُ [الله] وأتوب إِليه، فقد رَأيتُها: ﴿إِذَا جَاءَ نَصْرُ اللهِ والفَتْحُ﴾ السورة إِلى آخرها» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ٨ / ٥٦٤ في التفسير، باب تفسير سورة إذا جاء نصر الله، وفي صفة الصلاة، باب الدعاء في الركوع، وباب التسبيح والدعاء في السجود، وفي المغازي، باب منزل النبي ﷺ يوم الفتح، ومسلم رقم (٤٨٤) في الصلاة، باب ما يقال في الركوع والسجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٥) قال: حدثنا محمد بن أبي عدي، عن داود (ح) وربعي بن إبراهيم. قال: حدثنا داود، عن الشعبي. ومسلم (٢/٥٠) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب قالا: حدثنا أبو معاوية، عن الأعمش، عن مسلم. وفي (٢/٥٠) قال: حدثني محمد بن المثنى. قال: حدثني عبد الأعلى. قال: حدثنا داود، عن عامر.\nكلاهما (عامر الشعبي، ومسلم بن صبيح) عن مسروق، فذكره.","vol":"4","page":375},{"text":"٢٤٢٢ - (م ت) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «لأن أَقُولَ: سبحانَ اللهِ، والحمدُ للهِ، ولا إِلهَ إِلا الله، واللهُ أكبر: أحَبُّ إِلَيَّ مما طلعتْ عليه الشمس» أخرجه مسلم، والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٦٩٥) في الذكر والدعاء، باب فضل التهليل والتسبيح والدعاء، والترمذي رقم (٣٥٩١) في الدعوات، باب رقم (١٣٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٧٠) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. والترمذي (٣٥٩٧) قال: حدثنا أبو كريب. والنسائي في عمل اليوم والليلة (٨٣٥) قال: أخبرنا أحمد بن حرب.\nثلاثتهم (أبو بكر، وأبو كريب، وأحمد بن حرب) قالوا: حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، فذكره.","vol":"4","page":375},{"text":"٢٤٢٣ - (ت د) سعد بن أبي وقاص - ﵁ -: «أَنَّهُ دَخَلَ مع رسولِ الله - ﷺ- على امرأَة، وبيدها نوى - أَو حصى - تُسبِّحُ به، وتَعُدُّ، فقال: أُخبِرُكِ بما هو أَيسَر من هذا وأَفضلُ وأبلَغُ؟ قالت: بأبي أَنتَ وأُمِّي يا رسولَ الله، قال: قولي: سبحان الله عدد ما خلق الله في السماء والأرض وما بينهما، وسبحان الله عدد ما هو خالق، والله أَكبر مثل ذلك، والحمد لله مثل ذلك، ولا إِله إلا الله مثل ذلك، ولا حول ولا قوة إلا بالله مثل ذلك» أخرجه أبو داود.\nوفي رواية الترمذي: «سبحان الله عدد ما خلق في السماء، وسبحان الله عدد ما خلق في الأرض، وسبحان الله عدد ما بين ذلك، وسبحان الله عدد ما هو خالق ... الحديث» (١) .\n_________\n(١) رواه أبو داود رقم (١٥٠٠) في الصلاة، باب التسبيح بالحصى، والترمذي رقم (٣٥٦٣) في الدعوات، باب في دعاء النبي ﷺ وتعوذه في دبر كل صلاة، ورواه أيضًا ابن حبان في صحيحه رقم (٢٣٣٠) موارد، كلهم من حديث عمرو بن الحارث عن سعيد بن أبي هلال عن خزيمة عن عائشة بنت سعد بن أبي وقاص عن أبيها سعد. وخزيمة غير منسوب عن عائشة بنت سعد، لا يعرف، كما قال الحافظ في \" التقريب \"، ومع ذلك فقد حسنه الترمذي، وصححه الحاكم ووافقه الذهبي. ولعل تحسين الترمذي له بالرواية الأخرى عنده رقم (٣٥٤٩) في الدعوات من حديث هاشم بن سعد الكوفي عند كنانة مولى صفية عن صفية قالت: دخل علي رسول الله ﷺ وبين يدي أربعة آلاف نواة أسبح بها، قال: لقد سبحت بهذه، ألا أعلمك بأكثر مما سبحت به، فقلت: بلى علمني، قال: قولي: سبحان الله عدد خلقه ... الحديث. وقال الترمذي: هذا حديث غريب لا نعرفه من حديث صفية إلا من هذا الوجه من حديث هاشم بن سعيد وليس إسناده بمعروف، قال: وفي الباب عن ابن عباس. أقول: وحديث ابن عباس عن جويرية صحيح، ولكن ليس فيه ذكر الحصى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٥٠٠) قال: حدثنا أحمد بن صالح. والترمذي (٣٥٦٨) قال: حدثنا أحمد بن الحسن، قال: حدثنا أصبغ بن الفرج. والنسائي في اليوم والليلة تحفة الأشراف (٣٩٥٤) عن أبي الطاهر أحمد بن عمرو بن السرح.\nثلاثتهم (أحمد بن صالح، وأصبغ، وأبو الطاهر) عن عبد الله بن وهب، عن عمرو بن الحارث، أنه أخبره عن سعيد بن أبي هلال، عن خزيمة، عن عائشة بنت سعد، فذكرته.","vol":"4","page":376},{"text":"٢٤٢٤ - (م ت) أبو ذر الغفاري - ﵁ -: «أَنَّ رسولَ الله -ﷺ- سُئِلَ: أَيُّ الكلامِ أفضل؟ قال: ما اصطفى الله لملائكته: سبحان الله وبحمدِهِ» .\nوفي أخرى قال: «قال لي النبيُّ - ﷺ-: أَلا أُخبِرُكَ بأحَبِّ الكلام إلى الله؟ سبحان الله وبحمده» . أخرجه مسلم.\nوفي رواية الترمذي: أَن رسولَ الله - ﷺ- عَادَ أَبا ذَرٍّ، وأَن أَبا ذرٍّ عاد رسولَ الله - ﷺ-، فقال: بأبي أنتَ وأُميَّ، أَيُّ الكلام أَحبُّ إلى الله؟ . فقال: ... وذكر الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اصطفى): الاصطفاء: الاختيار والانتقاء.\n_________\n(١) رواه مسلم رقم (٢٧٣١) في الذكر، باب فضل سبحان الله وبحمده، والترمذي رقم (٣٥٨٧) في الدعوات، باب أي الكلام أحب إلى الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/١٤٨) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٥/١٦١) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة. (ح) وحجاج. قال: سمعت شعبة. ومسلم (٨/٨٥) قال: حدثنا زهير بن حرب. قال: حدثنا حبان بن هلال. قال: حدثنا وهيب. وفي (٨/٨٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن أبي بكير، عن شعبة. والترمذي (٣٥٩٣) قال: حدثنا أحمد بن إبراهيم الدورقي. قال: حدثنا إسماعيل بن إبراهيم.\nثلاثتهم - وهيب، وشعبة، وإسماعيل بن إبراهيم - عن أبي مسعود سعيد الجريري، عن أبي عبد الله الجسري.\n٢- وأخرجه النسائي في عمل اليوم والليلة (٨٢٥) قال: أخبرنا مالك بن سعد. قال: حدثنا روح. قال: حدثنا شعبة، عن سعيد الجريري. قال: سمعت سوادة بن عاصم العنزي.\nكلاهما (أبو عبد الله الجسري حميري بن بشير، وسوادة بن عاصم) عن عبد الله بن الصامت، فذكره.\n* وأخرجه أحمد (٥/١٧٦) قال: حدثنا يزيد. والبخاري في الأدب المفرد (٦٣٨) قال: حدثنا آدم. قال: حدثنا شعبة.\nكلاهما (يزيد، وشعبة) عن الجريري، عن أبي عبد الله العنزي، عن عبد الله بن الصامت، عن أبي ذر، عن النبي -ﷺ- قال: «أحب الكلام إلى الله: سبحان الله لا شريك له، له الملك وله الحمد وهو على كل شيء قدير، ولا حول ولا قوة إلا بالله، سبحان الله وبحمده» .\n* وأخرجه النسائي في عمل اليوم والليلة (٨٢٤) قال: أخبرنا أحمد بن يحيى. قال حدثنا إسحاق بن منصور، عن إسرائيل، عن عبد الله بن المختار، عن الجريري، عن أبي عبد الله الجسري، عن أبي ذر ﵁. قال: «سألت النبي -ﷺ- ما نقول في سجودنا؟ قال: ما اصطفى الله لملائكته، سبحان الله وبحمده.» .ليس فيه عبد الله بن الصامت.","vol":"4","page":377},{"text":"٢٤٢٥ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذَا مررتم برياض الجنة فارتَعوا، قلتُ: يا رسول الله، وما رِياضُ الجنة؟ قال: المساجد، قلتُ: وما الرّتْعُ؟ قال رسولُ الله -ﷺ-: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر» . ⦗٣٧٨⦘\nوفي روايةٍ مثله، وفيه: قالوا: وما الرَّتْع؟ قال: ذكر الله تعالى. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فارتعوا): يقال: رتع فلان في ماله: إذا اتسع في إنفاقه، وأصله من الخصب.\n_________\n(١) رقم (٣٥٠٤) في الدعوات، باب أسماء الله الحسنى بالتفصيل، ورواه أيضًا الترمذي رقم (٣٥٠٥) وأحمد والبيهقي في \" شعب الإيمان \" من حديث أنس، والطبراني في \" الكبير \" من حديث ابن عباس، وابن أبي الدنيا وأبو يعلى والطبراني والبزار والحاكم والبيهقي من حديث جابر، وهو حديث حسن بشواهده، ولذلك حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهده: أخرجه الترمذي (٣٥٠٩) قال: ثنا إبراهيم بن يعقوب، قال: ثنا زيد بن حباب، أن حميد المكي ابن علقمة حدثه، أن عطاء بن أبي رباح حدثه، فذكره.","vol":"4","page":377},{"text":"٢٤٢٦ - (ت) أبو هريرة، وأبو سعيد الخدري - ﵄ -: قال الأغَرُّ أبو مسلم: أشهد على أبي سعيد، وأبي هريرة أَنهما شهِدَا على رسولِ الله - ﷺ- أنه قال: «من قال: لا إله إِلا الله، والله أَكبر، صدَّقه ربُّه، وقال: لا إِله إِلا أَنا، وأنا أكبر، وإذا قال: لا إِله إلا الله وحده، قال: يقول الله: لا إِله إِلا أنا وحدي، وإِذا قال: لا إِله إِلا الله وحدَهُ لا شريك له، قال الله: لا إِله إِلا أَنا وحدي لا شريك لي، وإِذا قال: لا إِله إِلا الله، له الملك وله الحمد، قال الله تعالى: لا إِله إلا أنا، ليَ الملك، وليَ الحمدُ، وإذا قالَ: لا إِلهَ إِلا اللهُ، ولا حولَ ولا قُوةَ إِلا باللهِ، قال الله تعالى: لا إِلَهَ إِلا أنا، ولا ⦗٣٧٩⦘ حَولَ ولا قُوةَ إِلا بي، وكان يقول: من قالها في مرضٍ، ومات منه لم تَطْعَمْهُ النارُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٢٦) في الدعوات، باب ما يقول العبد إذا مرض، ورواه أيضًا ابن ماجة رقم (٣٧٩٤) في الأدب، باب فضل الذكر، وابن حبان في صحيحه رقم (٢٣٢٥) موارد. وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه عبد بن حميد (٩٤٣) قال: حدثنا حسين بن علي الجعفي، عن حمزة الزيات. وفي (٩٤٤) قال: حدثنا مصعب بن مقدام الخثعمي، قال: حدثنا إسرائيل بن يونس. وابن ماجة (٣٧٩٤) قال: حدثنا أبو بكر، قال: حدثنا الحسين بن علي، عن حمزة الزيات. والترمذي (٣٤٣٠) قال: حدثنا سفيان ابن وكيع، قال: حدثنا إسماعيل بن محمد بن جحادة، قال: حدثنا عبد الجبار بن عباس، والنسائي في عمل اليوم والليلة (٣٠) قال: أخبرنا القاسم بن زكريا بن دينار، قال: حدثنا حسين، عن حمزة الزيات. وفي (٣١) قال: أخبرنا عمرو بن منصور، قال: حدثنا الفضل بن دكين، عن إسرائيل. وفي (٣٤٨) قال: أخبرنا أبو داود سليمان بن سيف بن يحيى الحراني، قال: حدثنا الحسن بن محمد بن أعين، قال: حدثنا زهير.\nأربعتهم - حمزة، وإسرائيل، وعبد الجبار، وزهير - عن أبي إسحاق.\n٢- وأخرجه عبد بن حميد (٩٤٥) قال: حدثنا مصعب بن مقدام، قال: حدثنا إسرائيل، عن أبي جعفر الفراء.\nكلاهما (أبو إسحاق، وأبو جعفر) عن الأغر أبي مسلم، فذكره.\n* أخرجه الترمذي (٤٣٠) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر، عن شعبة، عن أبي إسحاق، عن الأغر أبي مسلم، عن أبي هريرة، وأبي سعيد. موقوفا.\n* وأخرجه النسائي في عمل اليوم والليلة (٣٢) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا وذكر شعبة، عن أبي إسحاق، عن الأغر، عن أبي هريرة. موقوفا.","vol":"4","page":378},{"text":"٢٤٢٧ - (ت) أنس بن مالك - ﵁ -: «أَنَّ رسولَ الله - ﷺ- مرَّ على شجرةٍ يَابِسَةِ الورَق، فضرَبها بعصاهُ، فتناثرَ الوَرَقُ، فقال: إن الحمدَ لله، وسبحان الله، ولا إِلَهَ إِلا الله، واللهُ أكبرُ، تُساقِطُ ذُنُوبَ العبد كما يتساقط ورق هذه الشجرة» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٢٧) في الدعوات، باب رقم (١٠١)، من حديث الفضل بن موسى عن الأعمش عن أنس. وقال الترمذي: هذا حديث غريب، ولا نعرف للأعمش سماعًا من أنس، إلا أنه قد رآه ونظر إليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف للانقطاع: أخرجه الترمذي (٣٥٣٣) قال: ثنا محمد بن حميد الرازي، ثنا الفضل بن موسى، عن الأعمش، عن أنس، فذكره.\nقال العماد ابن كثير: ورواه في الشمائل عن واصل بن عبد الأعلى، عن محمد بن فضيل به.\nقلت: قال أبو عيسى: غريب، ولا نعرف للأعمش سماعا من أنس.","vol":"4","page":379},{"text":"٢٤٢٨ - (ت) عبد الله بن مسعود - ﵁ -: قال: قال رسول الله - ﷺ-: «لَقِيتُ ليلة أُسرِيَ بي إبراهيمَ، فقال لي: [يا محمدُ]، أَقْرِيءْ أُمَّتكَ مني السلامَ، وَأخْبِرهم: أَن الجنةَ طَيِّبَةُ التُّربة، عَذْبةُ الماء، وأنها قِيعانٌ، وأَنَّ غِراسها: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر» . أخرجه الترمذي (١) . ⦗٣٨٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قيعان): جمع قاع، وهو المكان المستوي الواسع في وطاء من الأرض يعلوه ماء السماء، فيمسكه ويستوي نباته، ويجمع القاع: قيعة وقيعانًا.\n(غراسها): الغراس: مصدر غرست الشجرة غرسًا وغراسًا: إذا نصبتها في الأرض.\n_________\n(١) رقم (٣٤٥٨) في الدعوات، باب رقم (٦٠) وحسنه، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٤٦٢) قال: حدثنا عبد الله بن أبي زياد، قال: حدثنا سيار، قال: حدثنا عبد الواحد بن زياد، عن عبد الرحمن بن إسحاق، عن القاسم بن عبد الرحمن، عن أبيه، فذكره.","vol":"4","page":379},{"text":"٢٤٢٩ - (ت) جابر بن عبد الله - ﵄ -: قال: قال رسول الله - ﷺ-: «مَن قال: سبحان الله العظيم وبحمدِهِ، غُرِسَتْ له نخلةٌ في الجنة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٦٠) و(٣٤٦١) في الدعوات، باب رقم (٦١)، ورواه أيضًا ابن حبان في صحيحه رقم (٢٣٣٥) موارد، وهو حديث حسن، وقال المنذري في \" الترغيب والترهيب \" ٢ / ٢٤٣: رواه البزار بإسناد جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الترمذي (٣٤٦٤) قال: حدثنا أحمد بن منيع، وغير واحد، قالوا: حدثنا روح بن عبادة. والنسائي في عمل اليوم والليلة (٨٢٧) قال: أخبرنا عمرو بن منصور، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا حماد بن سلمة.\nكلاهما (روح، وحماد) عن حجاج الصواف.\n٢- وأخرجه الترمذي (٣٤٦٥) قال: حدثنا محمد بن رافع، قال: حدثنا المؤمل، عن حماد بن سلمة.\nكلاهما -حجاج الصواف، وحماد بن سلمة- عن أبي الزبير، فذكره.\nقال الترمذي: حسن غريب، لا نعرفه إلا من حديث أبي الزبير. تحفة الأشراف (٢٦٨٠، ٢٦٩٦) .","vol":"4","page":380},{"text":"٢٤٣٠ - (ت) عبد الله بن عمر - ﵄ -: قال: قال رسول الله - ﷺ-: ذَاتَ يَومٍ لأَصْحَابه: «قُولُوا سبحان الله وبحمده مائةَ مرةٍ، من قال مرة كُتبتْ له عشرُ حسنات، ومن قالها: عشرًا كُتبت له مائة، ومن قالها مائة كُتبت له أَلف حسنة، ومن زاد زاده الله، ومن استغفر غَفر له» . ⦗٣٨١⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٦٦) باب رقم (٦٢)، وفي سنده داود بن الزبرقان، وهو متروك، ومطر الوراق وهو صدوق كثير الخطأ، ومع ذلك حسنه الترمذي، ولعله حسنه من جهة المتن، لورود هذا المعنى في بعض الأحاديث الصحيحة، منها ما رواه مسلم رقم (٢٦٩٨) في الذكر والدعاء، والترمذي رقم (٣٤٥٩) في الدعوات من حديث سعد بن أبي وقاص مرفوعًا بلفظ: \" أيعجز أحدكم أن يكسب كل يوم ألف حسنة، فسأله سائل من جلسائه: كيف يكسب ألف حسنة، قال: يسبح الله مائة تسبيحة، فيكتب له ألف حسنة، أو يحط عنه ألف خطيئة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٤٧٠) قال: حدثنا إسماعيل بن موسى الكوفي، قال: حدثنا داود بن الزبرقان. والنسائي في عمل اليوم والليلة (١٦٠) قال: أخبرنا عمرو بن علي، قال: حدثنا عيسى ابن شعيب، قال: حدثنا روح بن القاسم. (ح) وعن أحمد بن أبي سريج، عن عمر بن يونس، عن عاصم بن محمد، عن المثنى بن يزيد.\nثلاثتهم (داود، وروح، والمثنى) عن مطر الوراق، عن نافع، فذكره.\nقلت: مطر الوراق، ضعفوه.","vol":"4","page":380},{"text":"٢٤٣١ - (ت) عمرو بن شعيب - ﵀ -: عن أَبيه عن جده قال: قال رسول الله - ﷺ-: «مَنْ سَبَّحَ مائة بالغداة، ومائة بالعَشيِّ: كان كَمن حَجَّ مائةَ حجةٍ، ومن حَمِدَ مائةَ مرةٍ بالغداة، ومائة بالعشي: كان كمن حمل على مائة فرس في سبيل الله - أو قال: غزا مائةَ غزاة- ومن هلَّلَ مائة بالغداة ومائة بالعشي: كان كمن أعتق مائة رقبة من وَلَدِ إسماعيل، ومن كبَّر الله مائةَ [مرةٍ] بالغداة ومائة بالعشي: لم يأْت في ذلك اليوم أحدٌ بأَفضل مما جاء به، إلا من قال مثلَ ما قال، أو زاد على ما قال» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٦٧) في الدعوات باب رقم (٦٣)، وفي سنده الضحاك بن حمرة، وهو ضعيف، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٤٧١) قال: حدثنا محمد بن وزير الواسطي، قال: حدثنا أبو سفيان الحميري، هو سعيد بن يحيى الواسطي، عن الضحاك بن حمزة. والنسائي في عمل اليوم والليلة (٨٢١) قال: أخبرنا محمد بن عبد الرحمن بن أشعث، قال: أخبرنا أبو مسهر، قال: حدثنا هقل بن زياد، قال: حدثني الأوزاعي.\nكلاهما (الضحاك، والأوزاعي) عن عمرو بن شعيب، عن أبيه، فذكره.\n* رواية الأوزاعي: «من قال: سبحان الله مئة مرة قبل طلوع الشمس وقبل غروبها، كان أفضل من مئة بدنة. ومن قال: الحمد لله مئة مرة قبل طلوع الشمس وقبل غروبها، كان أفضل من مئة فرس يحمل عليها. ومن قال: الله أكبر مئة مرة قبل طلوع الشمس وقبل غروبها، كان أفضل من عتق مئة رقبة. ومن قال لا إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير مئة مرة قبل طلوع الشمس وقبل غروبها، لم يجئ يوم القيامة أحد بعمل أفضل من عمله، إلا من قال قوله أو زاد.» .","vol":"4","page":381},{"text":"٢٤٣٢ - (ت) أبو هريرة - ﵁ -: أَن رسولَ الله - ﷺ- قال: «من قال: سبحان الله وبحمدِه في يوم مائةَ مَرةٍ، حُطَّت [عنه] خطاياه وإن كانت مِثل زَبَدِ البحر» (١) . ⦗٣٨٢⦘\nوفي أُخرى قال: «مَن قال: حين يُصْبح وحين يمسي مائةَ مرة: سبحان الله وبحمده، لم يأت أحد يوم القيامة بأفضلَ مما جاء به، إِلا أحد قال مثلَ ما قال، أو زاد عليه» . أَخرجه الترمذي (٢) .\n_________\n(١) رقم (٣٤٦٢) في الدعوات، باب رقم (٦١)، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وهو جزء من حديث طويل رواه مسلم رقم (٢٦٩١) .\n(٢) رقم (٣٤٦٥) في الدعوات، باب رقم (٦١)، وصححه الترمذي، وهو كما قال، ورواه أيضًا مسلم رقم (٢٦٩٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"4","page":381},{"text":"٢٤٣٣ - (ت) عبد الله بن عمرو بن العاص - ﵄ -: قال: قال رسول الله - ﷺ-: «ما على الأرض أحد يقول: لا إِلهَ إِلا اللهُ، واللهُ أكبر، ولا حَولَ ولا قوةَ إِلا بالله، إِلا كُفِّرَت عنه خطاياه، وَلو كانتْ مثل زَبَدِ البحْرِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٥٦) و(٣٤٥٧) و(٣٤٥٨) في الدعوات، باب ما جاء في فضل التسبيح والتكبير، وحسنه الترمذي، وهو كما قال، ورواه أيضًا أحمد وابن أبي الدنيا والحاكم وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٥٨) (٦٤٧٩) . وفي (٢/٢١١) (٦٩٧٣) قال: حدثنا عبد الله بن بكر، يعني السهمي. وفي (٢/٢١٠) (٦٩٥٩) قال: حدثنا روح. والترمذي (٣٤٦٠) قال: حدثنا عبد الله بن أبي زياد الكوفي، قال: حدثنا عبد الله بن بكر السهمي (ح) وحدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي. والنسائي في عمل اليوم والليلة (١٢٤) قال: أخبرنا محمد بن بشار، قال: حدثنا ابن أبي عدي. وفي (٨٢٢) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث.\nأربعتهم - عبد الله بن بكر، وروح بن عبادة، ومحمد بن أبي عدي، وخالد بن الحارث - عن حاتم بن أبي صغيرة، عن أبي بلج، عن عمرو بن ميمون، فذكره.\n* أخرجه الترمذي (٣٤٦٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي في عمل اليوم والليلة (١٢٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا أبو النعمان الحكم بن عبد الله. وفي (١٢٣) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد.\nكلاهما - محمد بن جعفر، وأبو النعمان - قالا: حدثنا شعبة، عن أبي بلج، قال: سمعت عمرو بن ميمون يحدث، عن عبد الله بن عمرو، فذكره، موقوفا.","vol":"4","page":382},{"text":"٢٤٣٤ - (ت) جابر بن عبد الله - ﵄ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «أَفضل الذِّكر: لا إِله إِلا الله، وأفضلُ الدعاءِ: الحمد لله» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٨٠) في الدعوات، باب ما جاء أن دعوة المسلم مستجابة، ورواه أيضًا ابن ماجة رقم (٣٨٠٠) في الأدب، باب فضل الحامدين، وهو حديث حسن، حسنه الترمذي وغيره.","vol":"4","page":382},{"text":"٢٤٣٥ - (ت س) أنس بن مالك - ﵁ -: «أن أُم سُليم غدَت على رسولِ الله - ﷺ-، فقالت: علِّمني كلمات أقولهُنَّ في صلاتي، ⦗٣٨٣⦘ فقال: كَبِّري الله عشْرًا، وسبِّحي الله عشرًا، واحمَدِيه عشرًا، ثم سَلي ما شئْتِ، يقول: نعم، نعم» . أخرجه الترمذي، والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٤٨١) في الصلاة، باب ما جاء في صلاة التسبيح، والنسائي ٣ / ٥١ في السهو، باب الذكر بعد التشهد، وحسنه الترمذي، وهو كما قال، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٣١٧، ٣١٨ وصححه ووافقه الذهبي، ونسبه المنذري في \" الترغيب والترهيب \" لأحمد والنسائي، وابن خزيمة وابن حبان في صحيحيهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٤٨١) قال: ثنا أحمد بن محمد المروزي، عن عبد الله بن المبارك عن عكرمة بن عمار اليمامي، عن إسحاق، عن أنس، فذكره. وأخرجه النسائي (٣/٥١) عن عبيد الله ابن وكيع بن الجراح، عن أبيه عن عكرمة، به.","vol":"4","page":382},{"text":"٢٤٣٦ - (س) عبد الله بن عمر - ﵄ -: قال: «رَأَى رجل من الأنصار- فيما يرى النائم - قائلًا يقولُ له: بأيِّ شيءٍ أَمَرَكُم نبيُّكم؟ قال: أَمرنا أَن نُسَبِّح ثلاثًا وثلاثين، ونَحمَد ثلاثًا وثلاثين، ونُكبِّر أَربعًا وثلاثين، فذلك مائة، قال: فَسَبِّحوا خمسًا وعشرين، واحمدوا خمسًا وعشرين، وكبِّرُوا خمسًا وعشرين، وقولوا: لا إله إِلا الله خَمسًا وعشرين، فتلك مائةٌ، فأُخبِر رسولُ الله - ﷺ-، فقال: افعلوا ما قال أَخُوكم الأنصاريُّ» أخرجه النسائي (١) .\n_________\n(١) ٣ / ٧٦ في السهو، باب نوع آخر من عدد التسبيح، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي (٣/٧٦)، وفي الكبرى (١١٨٣) قال: أخبرنا عبيد الله بن عبد الكريم - أبو زرعة الرازي - قال: ثنا أحمد بن عبد الله بن يونس قال: حدثني علي بن الفضيل بن عياض، عن عبد العزيز بن أبي رواد، عن نافع فذكره.\nقلت: ابن أبي رواد يوهم في بعض الأحيان، والله أعلم.","vol":"4","page":383},{"text":"٢٤٣٧ - () أبو هريرة، وأبو سعيد الخدري - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إن الله اصطفى من الكلام أربعًا: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، فمن قال: سبحان الله كُتب له عشرون حَسَنة، وحُطَّ عنه عشرون سَيِّئة، ومن قال: الحمد لله، فمثلُ ذلك، ⦗٣٨٤⦘ ومن قال: لا إِله إِلا الله، فمثلُ ذلك، ومن قال: الله أكبر، فمثلُ ذلك» زاد في رواية: «ومن قال: والحمد لله ربِّ العالمين من قِبَل نفسه شُكرًا لِنعَم ربه: كُتِب له ثلاثون حسنة، وحُطَّ عنه ثلاثون سَيِّئة» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد في \" المسند \" ٢ / ٣١٠ و٣ / ٣٥ و٣٧، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: هذا الحديث من زيادات رزين، وإن كان في سنن النسائي الكبري، فالاستقراء يدل على عدم إفادة المؤلف منها، فتدبر هذا.\nأخرجه أحمد (٢/٣٠، ٣/٣٥) قال: حدثنا عبد الرحمن بن مهدي. وفي (٢/٣١٠، ٣/٣٧) قال: حدثنا عبد الرزاق. والنسائي في عمل اليوم والليلة (٨٤٠) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن بن مهدي.\nكلاهما - عبد الرحمن، وعبد الرزاق - عن إسرائيل، عن ضرار بن مرة أبي سنان، عن أبي صالح الحنفي، فذكره.","vol":"4","page":383},{"text":"٢٤٣٨ - () عبد الله بن عمر - ﵄ -: قال: «سبحانَ الله: هي صلاة الخلائق، والحمد لله: كلمة الشُّكر، ولا إِله إِلا الله: كلمةُ الإخلاصِ، والله أكبر: تَملأُ ما بين السماء، والأرض، وإِذا قال العبد: ولا حَولَ ولا قوة إِلا بالله، قال الله تعالى: أَسْلَم واسْتَسْلَم» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ولم أره بهذا اللفظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وهذا الأثر من زيادات رزين أيضا، لم أقف عليه.","vol":"4","page":384},{"text":"٢٤٣٩ - (م س) أبو مالك الأشعري - ﵁ -: قال: قال رسول الله - ﷺ-: «سبحانَ الله والحمدُ للهِ تَملآن ما بينَ السمواتِ والأرضِ، والصلاةُ نور، والصَّدقَةُ بُرهَان، والصبر ضِياءٌ» أَخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو جزء من حديث طويل رواه مسلم رقم (٢٢٣) في الطهارة، باب فضل الوضوء، والترمذي رقم (٣٥١٢) في الدعوات، باب رقم (٩١)، والنسائي ٥ / ٥ و٦ في الزكاة، باب وجوب الزكاة، وابن ماجة رقم (٢٧٠) في الطهارة، باب الوضوء شطر الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بعضه في مسلم: أخرجه ابن ماجة (٢٨٠) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. والنسائي (٥/٥) . وفي عمل اليوم والليلة (١٦٩) قال: أخبرنا عيسى بن مساور.\nكلاهما (عبد الرحمن، وعيسى) قالا: حدثنا محمد بن شعيب بن شابور، عن معاوية بن سلام، عن أخيه زيد بن سلام أنه أخبره، عن جده أبي سلام، عن عبد الرحمن بن غنم. فذكره.\n* أخرجه أحمد (٥/٣٤٢) قال: حدثنا يحيى بن إسحاق. وفي (٥/٣٤٢، ٣٤٣) قال: حدثنا عفان. والدارمي (٦٥٩) قال: حدثنا مسلم بن إبراهيم. ومسلم (١/١٤٠) . والترمذي (٣٥١٧) قالا (مسلم، والترمذي): حدثنا إسحاق بن منصور. قال: حدثنا حبان بن هلال. والنسائي في عمل اليوم والليلة (١٦٨) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن.\nخمستهم - يحيى بن إسحاق، وعفان، ومسلم بن إبراهيم، وحبان، وعبد الرحمن بن مهدي - عن أبان ابن يزيد العطار، عن يحيى بن أبي كثير، أن زيد بن سلام حدثه، أن أبا سلام حدثه، عن أبي مالك الأشعري، فذكره. ليس فيه (عبد الرحمن بن غنم) .\n* وأخرجه أحمد (٥/٣٤٤) قال: حدثنا سريج بن النعمان. قال: حدثنا أبو إسحاق يحيى بن ميمون، يعني العطار. قال: حدثني يحيى بن أبي كثير. قال: حدثني زيد بن سلام، عن أبي سلام، حدثه عبد الرحمن الأشعري. قال: قال رسول الله -ﷺ-. نحوه.","vol":"4","page":384},{"text":"٢٤٤٠ - () زيد بن أرقم - ﵁ -: أَنَّ رسولَ الله - ﷺ- كان يقول: «اللَّهُمَّ ربنا وربَّ كلَّ شيء، اجْعَلْني لك مُخْلِصًا، وأهْلي في كلِّ ساعة ⦗٣٨٥⦘ يا ذا الجلال والإِكرامِ، اسْمَعْ واسْتَجِبْ، اللهُ أكبرُ الأكبر، اللهُ نورُ السمواتِ والأرض، اللهُ أكبرُ الأكبر، حسبيَ اللهُ ونعمَ الوَكيل، اللهُ أكبرُ الأكبر» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أبو داود رقم (١٥٠٨) في الصلاة، باب ما يقول الرجل إذا سلم، وأحمد في \" المسند \" ٤ / ٣٦٩، وفي سنده داود بن راشد الطفاوي أبو بحر الكرماني، وهو لين الحديث كما قال الحافظ في \" التقريب \"، وأبو مسلم البجلي، لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: تقدم تخريجه.","vol":"4","page":384},{"text":"٢٤٤١ - (ت د) يسيرة - وكانت من المهاجرات الأُوَل - ﵂ -: قالت: قال لنا رسولُ الله - ﷺ-: «عليكُنَّ بِالتَّسبيح، والتَّهليل، والتَّقْدِيس، والتكبير، واعقِدنَ بالأنَاملِ، فإِنَّهُنَّ مَسؤولاتٌ مُسْتَنطقَاتٌ، ولا تَغْفُلْنَ، فَتنسَيْن الرحمةَ» . أَخرجه الترمذي.\nوفي رواية أبي داود: أن النبيَّ - ﷺ- «أمرهنَّ أن يُراعِين بالتكبير والتَّقديس، والتَّهليل، وأَن يَعْقِدن بالأنامِلِ، فإِنهنَّ مَسؤولات مُستَنطقَاتٌ» (١) .\n_________\n(١) رواه الترمذي رقم (٣٥٧٧) في الدعوات، باب رقم (١٣١)، وأبو داود رقم (١٥٠١) في الصلاة، باب التسبيح بالحصى، وهو حديث حسن، وقد حسنه النووي، والحافظ ابن حجر، وصححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٧٠) قال: حدثنا محمد بن بشر. وعبد بن حميد (١٥٧٠) قال: حدثنا محمد بن بشر. وأبو داود (١٥٠١) قال: حدثنا مسدد. قال: حدثنا عبد الله بن داود. والترمذي (٣٥٨٣) قال: حدثنا موسى بن حزام وعبد بن حميد وغير واحد. قالوا: حدثنا محمد بن بشر.\nكلاهما -محمد بن بشر، وعبد الله بن داود - عن هانىء بن عثمان الجهني، عن أمه حميضة بنت ياسر، فذكرته.\n* قال الترمذي: هذا حديث غريب إنما نعرفه من حديث هانئ بن عثمان.\nقلت: عزاه الحافظ لابن سعد. الإصابة (١٣/١٧٣) (١١٢٦) . وعثمان بن هانئ، لم يوثقه غير ابن حبان.","vol":"4","page":385},{"text":"الفرع الثاني: في الاستغفار\n٢٤٤٢ - (ت د) أبو بكر الصديق - ﵁ -: أَنَّ رسولَ الله ⦗٣٨٦⦘ ﷺ- قال: «ما أَصَرَّ من استغفر، ولو عاد في اليومِ سبعين مرة» أخرجه الترمذي، وأَبو داود، إِلا أن الترمذي قال: «ولو فعله في اليوم سبعين مرة»، وأخرجه عن مولى لأبي بكر (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أصر): على الشيء: إذا لازمه وثبت عليه.\n_________\n(١) رواه الترمذي رقم (٣٥٥٤) في الدعوات، باب رقم (١١٩)، وأبو داود رقم (١٥١٤) في الصلاة، باب الاستغفار، من حديث أبي نصيرة عن مولى لأبي بكر، عن أبي بكر ﵁، وفيه جهالة مولى أبي بكر، ولذلك قال الترمذي: هذا حديث غريب، إنما نعرفه من حديث أبي نصيرة، وليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٥١٤) قال: حدثنا النفيلي، قال: حدثنا مخلد بن يزيد، والترمذي (٣٥٥٩) قال: حدثنا حسين بن يزيد الكوفي، قال: حدثنا أبو يحيى الحماني.\nكلاهما - مخلد، وأبو يحيى - قالا: حدثنا عثمان بن واقد العمري، عن أبي نصيرة، عن مولى لأبي بكر، فذكره.\n* قال الترمذي: هذا حديث غريب، إنما نعرفه من حديث أبي نصيرة، وليس إسناده بالقوي.","vol":"4","page":385},{"text":"٢٤٤٣ - (م د) أغرّ مُزينة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «إِنه لَيُغَانُ على قَلبي، حتى أَستَغفِر الله في اليومِ مائةَ مرة» . وفي رواية قال: سمعتُه يقول: «تُوبوا إِلى رَبكم، فَواللهِ إِني لأَتُوبُ إِلى رَبِّي ﵎ مِائَةَ مَرَّةٍ في اليَوم» . هذه رواية مسلم.\nوفي رواية أَبي داود: «إِنَّهُ لَيُغَانُ على قلبي، وإِني لأسْتَغْفِرُ اللهَ في كُلِّ يومٍ مِائَة مَرَّة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليغان على قلبي): أي: ليغطى ويغشى، والمراد به: السهو، لأنه ⦗٣٨٧⦘ كان - ﷺ- لا يزال في مزيد من الذكر والقربة ودوام المراقبة، فإذا سها عن شيء منها في بعض الأوقات، أو نسي، عده ذنبًا على نفسه ففزع إلى الاستغفار.\n_________\n(١) رواه مسلم رقم (٢٧٠٢) الذكر، باب استحباب الاستغفار والاستكثار منه، وأبو داود رقم (١٥١٥) في الصلاة، باب في الاستغفار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢١١) قال: ثنا يحيى بن سعيد، ثنا شعبة، ثنا عمرو بن مرة قال: سمعت أبا بردة، فذكره.\n٢- وفي (٤/٢١١) قال: ثنا يونس، ثنا حماد بن زيد، ثنا ثابت، ثنا أبو بردة، فذكره.\nقال العماد ابن كثير: رواه مسلم، وأبو داود من حديث حماد بن زيد. والنسائي من حديث حماد بن سلمة، كلاهما عن ثابت به.","vol":"4","page":386},{"text":"٢٤٤٤ - (خ ت) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «والله إِني لأستغفرُ الله وأَتوبُ إليه في اليومِ سَبعينَ مَرة» . وفي رواية: «أكثرَ مِن سبعين مرةٍ» أخرجه البخاري.\nوفي رواية الترمذي عن أبي هريرة: ﴿واسْتَغْفِر لِذَنْبِكَ ولِلْمُؤْمِنينَ والمُؤْمِناتِ﴾ [محمد: ١٩] فقال النبيُّ - ﷺ-: «إِني لأستَغفِرُ اللهَ في اليومِ سبعينَ مرة»، وقال الترمذي: وروي عن أبي هريرة عن النبيِّ - ﷺ- أَنه قال: «إِني أَسْتَغفِرُ اللهَ في اليومِ مائةَ مرة» (١) .\n_________\n(١) رواه البخاري ١١ / ٨٥ في الدعوات، باب استغفار النبي ﷺ في اليوم والليلة، والترمذي رقم (٣٢٥٥) في تفسير القرآن، باب من سورة محمد ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨٢) قال: حدثنا عبد الرزاق. قال: قال معمر: عن الزهري. وفي (٢/٣٤١) قال: حدثنا يونس. قال: حدثنا ليث، عن يزيد، عن ابن شهاب. وفي (٢/٤٥٠) قال: حدثنا يزيد. قال: أخبرنا محمد بن عمرو والبخاري (٨/٨٣) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري وابن ماجة (٣٨١٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر، عن محمد بن عمرو، والترمذي (٣٢٥٩) قال: حدثنا عبد بن حميد. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري. والنسائي في عمل اليوم والليلة (٤٣٤) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا عبد العزيز عن محمد بن عمرو. وفي (٤٣٥) قال: أخبرني محمد بن عامر. قال: حدثنا منصور ابن سلمة. قال: أخبرنا الليث، عن يزيد، عن ابن شهاب. وفي (٤٣٦) قال: أخبرنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب. وفي (٤٣٨) قال: أخبرنا محمد بن سليمان، عن ابن المبارك، عن معمر، عن الزهري.\nكلاهما - ابن شهاب الزهري، ومحمد بن عمرو - عن أبي سلمة بن عبد الرحمن،فذكره.\n* في رواية محمد بن عمرو: «إني لاستغفر الله وأتوب إليه في اليوم مئة مرة» .وفي رواية ابن المبارك، عن معمر، عن الزهري: «إني لاستغفر الله في اليوم مئة مرة» .","vol":"4","page":387},{"text":"٢٤٤٥ - (خ ت س) شداد بن أوس - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «سَيِّدُ الاستغفار: أَن يقول العبدُ: اللَّهُمَّ أَنتَ رَبي، لا إِلهَ إِلا أنتَ، خَلَقْتَني [وَأَنا عبدُك]، وَأَنَا على عَهْدِكَ ووَعدِكَ مَا اسْتَطَعتُ، أَعُوذُ بِكَ مِن شَرِّ ما صَنَعتُ، أَبُوءُ لَكَ بِنعْمَتكَ عَليَّ، وَأَبُوءُ لك بِذَنْبي، فاغْفِر ⦗٣٨٨⦘ لِي ذُنُوبي، فَإنه لا يغفرُ الذنوبَ إِلا أنتَ. مَن قالها من النَّهَارِ مُوقِنًا بها، فماتَ من يومه قبلَ أَنْ يُمسيَ، فهوَ مِن أهلِ الجنة، ومن قَالها من الليل وهو مُوقِنٌ بِهَا، فماتَ قبل أَن يُصبِح، فهو من أَهلِ الجنة» . أخرجه البخاري، والنسائي.\nوأخرجه الترمذي، وأول حديثه: أَنَّ النبيَّ - ﷺ- قال له: «أَلا أَدُّلكَ على سيِّد الاستغفارِ؟» ... وذكر الحديث، وفي آخره: «لا يقولُها أحدُكم حينَ يُمسي، فَيأْتِي عليه قَدَرٌ قَبلَ أن يُصبحَ إِلا وَجَبَتْ له الجَنَّة، ولا يَقُولُها حين يُصبح، فيأْتيَ عليه قَدَرٌ قَبل أن يُمسيَ إِلا وَجَبَتْ له الجَنَّة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وأنا على عهدك ووعدك ما استطعت): معنى قوله: وأنا على عهدك ووعدك ما استطعت: أنا مقيم على ما عاهدتك عليه من الإيمان بك، والإقرار بوحدانيتك، لا أزول عنه ما استطعت، وإنما استثنى بقوله: «ما استطعت» موضع القدر السابق في أمره يقول: إن كان قد جرى القضاء السابق في أمري أن أنقض العهد يومًا ما، فإني أخلد عند ذلك إلى التنصل والاعتذار، لعدم الاستطاعة في دفع ما قضيته علي، وقيل: معناه: إني متمسك بما عهدته إلي من أمرك ونهيك، ومبلى العذر في ⦗٣٨٩⦘ الوفاء قدر الوسع والاستطاعة، وإن كنت لا أقدر أن أبلغ كُنه الواجب من حقك.\n_________\n(١) رواه البخاري ١١ / ٨٣ في الدعوات، باب أفضل الاستغفار، وباب ما يقول إذا أصبح، والترمذي رقم (٣٣٩٠) في الدعوات، باب رقم (١٥)، والنسائي ٨ / ٢٧٩ في الاستعاذة، باب الاستعاذة من شر ما صنع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٢٢) قال: حدثنا يحيى بن سعيد. وفي (٤/١٢٤) قال: حدثنا محمد بن أبي عدي. وفي (٤/١٢٥) قال: حدثنا عبد الصمد، قال: حدثنا أبي. والبخاري (٨/٨٣) وفي الأدب المفرد (٦٢٠) قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث. وفي (٨/٨٨) . وفي (الأدب المفرد) (٦١٧) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. والنسائي (٨/٢٧٩) قال: أخبرنا عمرو بن علي، قال: حدثنا يزيد، وهور ابن زريع. وفي عمل اليوم والليلة (١٩) قال: أخبرنا قتيبة، قال: حدثنا غندر. وفي (٤٦٤) قال: أخبرنا عمرو بن علي، قال: حدثنا يزيد بن زريع، وبشر بن المفضل، ويحيى بن سعيد، وابن أبي عدي، وفي (٥٨٠) قال: أخبرنا يعقوب بن إبراهيم، عن يحيى بن سعيد.\nستتهم - يحيى بن سعيد، وابن أبي عدي، وعبد الوارث، ويزيد بن زريع، وغندر، وبشر بن المفضل - قالوا: حدثنا الحسين، هو المعل.، قال: حدثنا عبد الله بن بريدة، عن بشير بن كعب العدوي، فذكره. * أخرجه النسائي في عمل اليوم والليلة (٤٦٥) قال: أخبرنا سليمان بن عبيد الله، قال: حدثنا بهز بن أسد، قال: حدثنا حماد بن سلمة، قال: حدثنا ثابت. وفي (٥٨١) قال: أخبرنا عبد الرحمن بن محمد ابن سلام، قال: حدثنا يزيد، قال: أخبرنا حماد بن سلمة، عن ثابت البناني، وأبي العوام.\nكلاهما (ثابت البناني، وأبو العوام فائد بن كيسان) عن عبد الله بن بريدة، أن ناسا من أهل الكوفة، كانوا في سفر، ومعهم شداد بن أوس، قالوا له: حدثنا رحمك الله، فذكره. ليس فيه: بشير بن كعب.\n- ورواه عثمان بن ربيعة، عن شداد بن أوس:\nأخرجه الترمذي (٣٣٩٣) قال: حدثنا الحسين بن حريث، قال: حدثنا عبد العزيز بن أبي حازم، عن كثير ابن زيد، عن عثمان بن ربيعة، فذكره.","vol":"4","page":387},{"text":"٢٤٤٦ - (د) عبد الله بن عباس - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَن لزِمَ الاستغفارُ جعلَ اللهُ لَهُ من كل ضِيقٍ مَخرَجًا، وَمِنْ كُلِّ هَمٍّ فَرَجًا، ورَزَقَهُ من حيث لا يَحْتَسِبُ» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (١٥١٨) في الصلاة، باب في الاستغفار، ورواه أيضًا أحمد في \" المسند \" رقم (٢٢٣٤) وابن ماجة رقم (٣٨١٩)، وفي سنده الحكم بن مصعب المخزومي الدمشقي، قال أبو حاتم: مجهول، وذكره ابن حبان في \" الثقات \"، وفي \" الضعفاء \" أيضًا، وترجمه البخاري في \" التاريخ الكبير \" ولم يذكر فيه جرحًا، وباقي رجاله ثقات، وقد صحح إسناده العلامة أحمد شاكر في تعليقه على \" المسند \" رقم (٢٢٣٤) بناء على أنه ثقة عند البخاري لأنه لم يذكر فيه جرحًا فانظره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٤٨) قال عبد الله بن أحمد: وجدت في كتاب أبي بخط يده. قال: حدثنا مهدي بن جعفر الرملي. وأبو داود (١٥١٨) قال: حدثنا هشام بن عمار. والنسائي في عمل اليوم والليلة (٤٥٦) قال: أخبرني إسحاق بن موسى.\nثلاثتهم -مهدي، وهشام، وإسحاق - قالوا: حدثنا الوليد بن مسلم، قال: حدثنا الحكم بن مصعب القرشي، عن محمد بن علي بن عبد الله بن عباس، عن أبيه، فذكره.\n* أخرجه ابن ماجة (٣٨١٩) قال: حدثنا هشام بن عمار، قال: حدثنا الوليد بن مسلم، قال: حدثنا الحكم بن مصعب، عن محمد بن علي بن عبد الله بن عباس أنه حدثه عن ابن عباس. ولم يذكر عن أبيه.","vol":"4","page":389},{"text":"٢٤٤٧ - (ت د) بلال بن يسار بن زيد - ﵁ -: مولى النبيِّ -ﷺ- كذا عند الترمذي- وعند أبي داود: هلال بن يسارٍ قال: حدثني أَبي عن جدي: أنه سمع رسولَ اللهﷺ- يقول: «مَنْ قَال: أَسْتَغْفِرُ الله الذي لا إِلهَ إِلا هوَ الحَيَّ القيومَ وَأَتُوبُ إِليهِ، غُفِرَ لَهُ وَإِن كانَ فَرَّ من الزحفِ» . [أخرجه الترمذي، وأَبو داود] (١) . ⦗٣٩٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الزحف): لقاء العدو في الحرب.\n_________\n(١) رواه الترمذي رقم (٣٥٧٢) في الدعوات، باب في دعاء الضيف، وأبو داود رقم (١٥١٧) في الصلاة، باب في الاستغفار، وفي سنده بلال بن يسار بن زيد القرشي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولذلك قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. وقال الحافظ المنذري في \" الترغيب والترهيب \" ٢ / ٢٦٩: وإسناده جيد متصل، فقد ذكر البخاري في \" تاريخه الكبير \" أن بلالًا سمع من أبيه يسار وأن يسارًا سمع من أبيه زيد مولى رسول الله ﷺ، وقد اختلف في يسار والد بلال هل هو بالباء الموحدة، أو بالياء المثناة تحت، وذكر البخاري في تاريخه أنه بالموحدة والله أعلم. ⦗٣٩٠⦘ أقول: ورواه الحاكم في \" المستدرك \" ١ / ٥١١ من حديث إسرائيل عن ضرار بن مرة أبي سنان الحنفي عن أبي الأحوص عوف بن مالك بن نضله عن عبد الله بن مسعود ﵁، وصححه، ووافقه الذهبي، وهو كما قالا، فحديث بلال بن يسار بن زيد في هذا الباب حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٥١٧) والترمذي (٣٥٧٧) قال: حدثنا محمد بن إسماعيل.\nكلاهما (أبو داود، ومحمد بن إسماعيل البخاري) قالا: حدثنا موسى بن إسماعيل، قال: حدثنا حفص ابن عمر الشني، قال: حدثني أبي عمر بن مرة، قال: سمعت بلال بن يسار بن زيد مولى النبي -ﷺ- قال سمعت أبي، فذكره.\n* قال الترمذي: هذا حديث غريب، لا نعرفه إلا من هذا الوجه.\nقلت: هلال بن يسار - ويقال: بلال - لم يوقفه غير ابن حبان.","vol":"4","page":389},{"text":"٢٤٤٨ - (ت د) أسماء بن الحكم الفزاري - ﵀ -: قال: سمعتُ عَلِيًّا يقولُ: كنتُ إِذَا سمعتُ حديثًا من رسولِ الله -ﷺ- نفَعني اللهُ بما شاءَ أَن يَنْفَعَني منه، وإِذَا حَدَّثني رجلٌ اَسْتَحْلَفْتُهُ، فَإذا حَلَفَ لي صَدَّقْتُه، وإِنَّهُ حدَّثني أبو بكر - وصدقَ أبو بكر- قال: سمعتُ رسولَ الله - ﷺ- يقول: «ما من رجل يُذْنِبُ ذَنبًا، ثمَّ يَقومُ فَيتَطَهَّرُ ويصلي، ثُمَّ يَستَغْفِر اللهَ إِلا غُفِرَ لهُ، ثم قرأ: ﴿وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَو ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللهَ فَاسْتَغْفَرُوا لِذُنُوبِهِم وَمَن يَغْفِرُ الذُّنُوبَ إِلّا اللهُ﴾ [آل عمران: ١٣٥]» . أخرجه الترمذي.\nوفي رواية أبي داود: «فيتطهَّرُ فَيُحسِنُ الطُّهورَ، ثم يقوم فيصلِّي ركعتين فيَستَغفرُ الله ... الحديث» (١) .\n_________\n(١) رواه الترمذي رقم (٣٠٠٩) في التفسير، باب ومن سورة آل عمران، وأبو داود رقم (١٥٢١) في الصلاة، باب في الاستغفار، ورواه أيضًا ابن ماجة رقم (١٣٩٥) في إقامة الصلاة، باب ما جاء أن الصلاة كفارة، وإسناده حسن، وقد حسنه غير واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (١) قال: أخبرنا سفيان بن عيينة أبو محمد، قال: حدثنا مسعر بن كدام. وفي (٤) قال: حدثنا وكيع بن الجراح، قال: حدثنا مسعر بن كدام وسفيان الثوري. وأحمد (١/٢) (٢) قال: حدثنا وكيع، قال: حدثنا مسعر وسفيان. وفي (١/٨) (٤٧) قال حدثنا عبد الرحمن بن مهدي، قال حدثنا شعبة. وفي (١/٩) (٤٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٠) (٥٦) قال: حدثنا أبو كامل، قال: حدثنا أبو عوانة. وأبو داود (١٥٢١) قال: حدثنا مسدد، قال: حدثنا أبو عوانة. وابن ماجة (١٣٩٥) قال: حدثنا أبو بكر بن أبي شيبة، ونصر بن علي، قالا: حدثنا وكيع، قال: حدثنا مسعر، وسفيان. والترمذي (٤٠٦، ٣٠٠٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة، والنسائي في عمل اليوم والليلة (٤١٤) قال: أخبرني عبيد الله بن فضالة، قال: أخبرنا عبد الله بن الزبير، قال: حدثنا سفيان، عن مسعر. وفي (٤١٧) قال: أخبرنا قتيبة بن سعيد، قال: أخبرنا أبو عوانة.\nأربعتهم - مسعر، وسفيان الثوري، وشعبة، وأبو عوانة - عن عثمان بن المغيرة الثقفي، قال: سمعت علي بن ربيعة الأسدي، عن أسماء بن الحكم الفزاري.\n٢- وأخرجه الحميدي (٥) قال: حدثنا سعد بن سعيد بن أبي سعيد، قال: حدثنا عبد الله بن سعيد، عن جده أبي سعيد المقبري.\nكلاهما (أسماء، وأبو سعيد) قال: سمعت عليّا، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٤١٥) قال: أخبرنا أحمد بن سليمان، قال: حدثنا جعفر بن عون، قال: حدثنا مسعر (ح) وأخبرنا هارون بن إسحاق، قال: حدثني محمد، عن مسعر. وفي (٤١٦) قال: أخبرنا محمد بن بشار، قال:حدثنا يحيي بن سعيد، قال: حدثنا سفيان.\nكلاهما (مسعر، وسفيان) عن عثمان بن المغيرة، عن علي بن ربيعة، عن أسماء بن الحكم، عن علي قال: حدثني أبو بكر، فذكره. (موقوفا) .","vol":"4","page":390},{"text":"<span data-type=\"title\" id=toc-489>الفرع الثالث: في التهليل</span>\n٢٤٤٩ - (خ م ط ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَنْ قَالَ: لا إِلهَ إِلا الله وحدَهُ لا شَريكَ لَهُ، لَهُ المُلْكُ، ولَهُ الحَمْدُ وهوَ على كلِّ شَيءٍ قَديرٌ في يومٍ مائة مرةٍ، كانت له عَدْلَ عَشْرِ رِقَابٍ، وكُتِبَتْ لَهُ مائةُ حسنةٍ، ومُحِيَتْ عنه مائة سَيِّئَةٍ، وكانت لَهُ حِرْزًا من الشيطانِ يومَهُ ذلكَ، حتى يُمسيَ، ولم يأتِ أحدٌ بِأفضلَ مما جاءَ بِهِ، إِلا رجلٌ عَمِلَ أكثر منه، [قال]: وَمَن قالَ: سُبحانَ اللهِ وبِحَمْدِهِ في يَومٍ مِائَةُ مَرَّةٍ، حُطَّت خَطَايَاهُ، وَإِنْ كانتْ مِثْلَ زَبَدِ البَحرِ» . أخرجه البخاري، ومسلم، والموطأ، والترمذي (١) .\n_________\n(١) رواه البخاري ١١ / ١٦٨ و١٦٩ في الدعوات، باب فضل التهليل، وفي بدء الخلق، باب صفة إبليس، ومسلم رقم (٢٦٩١) في الذكر، باب فضل التهليل والتسبيح، والموطأ ١ / ٢٠٩ في القرآن، باب في ذكر الله ﵎، والترمذي رقم (٣٤٦٤) في الدعوات، باب رقم (٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٤٧) . وأحمد (٢/٣٠٢) قال: قرأت على عبد الرحمن: مالك. وفي (٢/٣٦٠) قال: حدثنا مكي بن إبراهيم. قال: حدثنا عبد الله، يعني ابن سعيد. وفي (٢/٣٧٥) قال: حدثنا إسحاق بن عيسى. قال: أنبأنا مالك. والبخاري (٤/١٥٣) قال: حدثنا عبد الله ابن يوسف. قال: أخبرنا مالك. وفي (٨/١٠٦) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٨/٦٩) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وابن ماجة (٣٧٩٨) قال: حدثنا أبو بكر. قال: حدثنا زيد بن الحباب، عن مالك. وابن ماجة (٣٧٩٨) قال: حدثنا أبو بكر. قال: حدثنا زيد بن الحباب، عن مالك بن أنس. والترمذي (٣٤٦٨) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. والنسائي في عمل اليوم والليلة (٢٥) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي (٢٦) قال: أخبرنا عبد الله بن الصباح بن عبد الله العطار البصري. قال: حدثنا مكي بن إبراهيم. قال: حدثنا عبد الله بن سعيد.\nكلاهما - مالك، وعبد الله بن سعيد- عن سمي مولى أبي بكر بن عبد الرحمن، عن أبي صالح السمان، فذكره.","vol":"4","page":391},{"text":"٢٤٥٠ - () عبد الله بن مسعود - ﵄ -: مثلَه، وفيه: «مَن قال عشرًا كان كمن أَعتق رقبة من ولَدِ إسماعيل» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين. وقد رواه بنحوه البخاري ١١ / ١٦٩ في الدعوات، باب فضل التهليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، وقد أخرج البخاري نحوه من حديث ابن مسعود، تقدم قريبا.","vol":"4","page":391},{"text":"٢٤٥١ - (خ م ت) أبو أيوب الأنصاري - ﵁ -: أَنَّ ⦗٣٩٢⦘ رسولَ اللهِ -ﷺ- قال: «مَن قالَ: لا إِلهَ إِلا اللهُ وحْدَهُ، لا شريكَ لهُ، لَهُ المُلكُ، ولَهُ الحَمْدُ، وهوَ على كل شيء قَدير، عشر مرات، كان كمن أَعتقَ أربعَ أَنْفُسٍ من ولدِ إِسماعيل» . أخرجه البخاري، ومسلم، والترمذي (١) .\n_________\n(١) رواه البخاري ١١ / ١٧٠ في الدعوات، باب فضل التهليل، ومسلم رقم (٢٦٩٣) في الذكر والدعاء، باب فضل التهليل والتسبيح والدعاء والترمذي رقم (٣٥٨٤) في الدعوات، باب رقم (١١٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤١٨) قال: حدثنا يزيد، قال: أخبرنا داود. وعبد بن حميد (٢٢١) قال: أخبرنا يزيد بن هارون، قال: أخبرنا داود بن أبي هند. والبخاري (٨/١٠٧) قال: قال موسى: حدثنا وهيب، عن داود. والترمذي (٣٥٥٣) قال: حدثنا موسى بن عبد الرحمن الكندي الكوفي، قال: حدثنا زيد بن حباب، قال: أخبرني سفيان الثوري، عن محمد بن عبد الرحمن. والنسائي في عمل اليوم والليلة (١١٢) قال: أخبرنا عبد الحميد بن محمد، قال: حدثنا مخلد، قال: حدثنا سفيان، عن ابن أبي ليلى. وفي عمل اليوم والليلة تحفة الأشراف (٣٤٧١) عن محمد بن إسماعيل ابن إبراهيم، عن يزيد، عن داود بن أبي هند.\nكلاهما (داود بن أبي هند، ومحمد بن عبد الرحمن بن أبي ليلى) عن الشعبي، عن عبد الرحمن بن أبي ليلى، فذكره.\n* أخرجه أحمد (٥/٤٢٢) قال: حدثنا روح، والبخاري (٨/١٠٦) قال: حدثنا عبد الله بن محمد، قال: حدثنا عبد الملك بن عمرو. ومسلم (٨/٦٩) قال: حدثنا سليمان بن عبيد الله أبو أيوب الغيلاني، قال: حدثنا أبو عامر (يعني العقدي) .\nكلاهما (روح، وعبد الملك بن عمرو وأبو عامر) قالا: حدثنا عمر بن أبي زائدة، عن أبي إسحاق، عن عمرو بن ميمون قال: «من قال لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد وهو على كل شيء قدير. عشر مرات، كان كمن أعتق أربعة أنفس من ولد إسماعيل» . قال عمر بن أبي زائدة: وحدثنا عبد الله بن أبي السفر، عن الشعبي، عن ربيع بن خثيم بمثل ذلك، قال: فقلت: للربيع: ممن سمعته؟ قال: من عمرو بن ميمون، قال: فأتيت عمرو بن ميمون، فقلت: ممن سمعته؟ قال: من ابن أبي ليلى، قال: فأتيت ابن أبي ليلى، فقلت: ممن سمعته؟ قال: من أبي أيوب الأنصاري، يحدثه عن رسول الله -ﷺ-.\nفي رواية النسائي في عمل اليوم والليلة (١١٢): «من قال في دبر صلاة الغداة: لا إله إلا الله وحده لا شريك له ... الحديث.» .","vol":"4","page":391},{"text":"٢٤٥٢ - (ت) تميم الداري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَنْ قالَ: أَشهدُ أَن لا إِلَهَ إِلا اللهُ وَحْدَهُ لا شريك لَه، إلهًا واحِدًا أحدًا صَمَدًا، لم يَتخِذْ صَاحِبَة ولا وَلَدًا، ولَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ، عشر مرات، كتَبَ اللهُ لَهُ أَربَعينَ أَلفَ أَلفِ حسنةٍ» .\nقال الترمذي: قال محمد بن إِسماعيل (١): أَحد رواته - وهو الخليل بن مُرَّة - منكر الحديث، أخرجه الترمذي (٢) .\n_________\n(١) يعني: الإمام البخاري.\n(٢) رقم (٣٤٦٩) في الدعوات، باب رقم (٦٤) من حديث الخليل بن مرة عن أزهر بن عبد الله عن تميم الداري، والخليل بن مرة الضبعي، ضعيف، كما قال الحافظ ابن حجر في \" التقريب \"، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، والخليل بن مرة ليس بالقوي عند أصحاب الحديث.\nأقول: وفي سنده أيضًا انقطاع، فإن أزهر بن عبد الله يروي عن تميم مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدا: أخرجه أحمد (٤/١٠٣) قال: حدثنا إسحاق بن عيسى - يعني الطباع. والترمذي (٣٤٧٣) قال: حدثنا قتيبة.\nكلاهما (إسحاق، وقتيبة) عن ليث بن سعد، عن الخليل بن مرة، عن الأزهر بن عبد الله، فذكره.","vol":"4","page":392},{"text":"٢٤٥٣ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَا قالَ عبدٌ: لا إِله إِلا الله، مُخلصًا من قلبه، إلا فُتِحَت له أبوابُ السماء، حتى يُفضيَ إِلى العرشِ ما اجتنَبَ الكبائر» . أخرجه الترمذي (١) . ⦗٣٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكبائر): جمع كبيرة، وهي الفعلة القبيحة من الذنوب المنهي عنها شرعًا، لعظيم أمرها، كالزنا والقتل والفرار من الزحف والعقوق، وغير ذلك من الذنوب.\n_________\n(١) رقم (٣٥٨٤) في الدعوات، باب رقم (١٣٧)، وإسناده حسن، وقد حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٨٤) قال: حدثنا الحسين بن علي بن يزيد الصدائي البغدادي، ثنا الوليد بن القاسم الهمداني، عن يزيد بن كيسان عن أبي حازم فذكره.\nقال أبو عيسى الترمذي: هذا حديث حسن غريب من هذا الوجه.","vol":"4","page":392},{"text":"٢٤٥٤ - (ت) علي بن أبي طالب - ﵁ -: قال: قال لي رسولُ الله - ﷺ-: «أَلا أُعَلِّمُك كلماتٍ إِذا قُلْتَهُنَّ غفرَ اللهُ لكَ وإِنْ كُنتَ مغفورًا لَكَ، قل: لا إِلَهَ إِلا اللهُ العليُّ العظيمُ، لا إِلهَ إِلا اللهُ الحليمُ الكريمُ، لا إِلهَ إِلا اللهُ ربُّ العرشِ العظيم» .\nزاد في روايةٍ: «الحمدُ لله ربِّ العالمين» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٩٩) في الدعوات، باب رقم (٨٤) من حديث الحسين بن واقد عن أبي إسحاق السبيعي عن الحارث بن عبد الله الأعور الهمداني، عن علي ﵁، وإسناده ضعيف، ولذلك قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه من حديث أبي إسحاق عن الحارث عن علي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٥٠٤) قال: ثنا علي بن خشرم، قال: أخبرنا الفضل بن موسى. (ح) وقال علي بن خشرم: وأخبرنا علي بن الحسين بن واقد. والنسائي في عمل اليوم والليلة (٦٤٠) قال: أخبرنا الحسين بن حريث، قال: أخبرنا الفضل بن موسى.\nكلاهما - الفضل، وعلي بن الحسين - عن الحسين بن واقد، عن أبي إسحاق، عن الحارث، فذكره.\nقال الترمذي: غريب لا نعرفه إلا من هذا الوجه، من حديث أبي إسحاق عن الحارث.\nقلت: وله طريق آخر:\nأخرجه أحمد (١/٩٢) (٧١٢) قال: حدثنا أبو أحمد الزبيري، قال: حدثنا علي بن صالح. وعبد بن حميد (٧٤) قال: أخبرني ابن أبي شيبة، قال: حدثنا محمد بن عبد الله الأسدي، عن علي بن صالح. والنسائي في عمل اليوم والليلة (٦٣٨) قال: أخبرني هارون بن عبد الله، قال: حدثنا محمد بن عبد الله ابن الزبير، قال: حدثنا علي بن صالح. وفي (٦٣٩) قال: أخبرنا أحمد بن عثمان، قال: حدثنا شريح ابن مسلمة، قال: حدثنا إبراهيم بن يوسف، عن أبيه.\nكلاهما - علي بن صالح، ويوسف - عن أبي إسحاق، عن عمرو بن مرة، عن عبد الله بن سلمة، فذكره.\nورواه عن علي، ابن أبي ليلى: أخرجه أحمد (١/١٥٨) (١٣٦٣) قال: حدثنا أبو سعيد. والنسائي في عمل اليوم والليلة (٦٣٧) قال: أخبرني علي بن محمد بن علي، قال: حدثنا خلف بن تميم.\nكلاهما (أبو سعيد، وخلف) قالا: حدثنا إسرائيل، قال: حدثنا أبو إسحاق، عن عبد الرحمن بن أبي ليلى، فذكره.\nقلت: الحاصل أن أبا إسحاق مدلس، والصواب وقفه:\nعن عبد الله بن جعفر، عن علي بن أبي طالب، قال: «لقنني رسول الله -ﷺ- هؤلاء الكلمات، وأمرني إن نزل بي كرب أو شدة أن أقولهن: لا إله إلا الله الكريم الحليم، سبحانه، وتبارك الله رب العرش العظيم، والحمد لله رب العالمين.» .\n١- أخرجه أحمد (١/٩١) (٧٠١) قال: حدثنا روح، قال: حدثنا أسامة بن زيد. وفي (١/٩٤) (٧٢٦) قال: حدثنا يونس، قال: حدثنا ليث، عن ابن عجلان، والنسائي في عمل اليوم والليلة (٦٢٩) قال: حدثنا عبيد الله بن سعد، قال: حدثنا عمي، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني أبان بن صالح. وفي (٦٣٠) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا يعقوب، عن ابن عجلان. وفي (٦٣١) قال: أخبرني زكريا بن يحيى، قال: حدثنا إسماعيل بن عبيد بن أبي كريمة، قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم، عن عبد الوهاب بن بخت، عن محمد بن عجلان.\nثلاثتهم (أسامة، وابن عجلان، وأبان) عن محمد بن كعب القرظي، عن عبد الله بن شداد بن الهاد.\n٢- وأخرجه النسائي في عمل اليوم والليلة (٦٢٧) قال: أخبرنا أبو داود، قال: حدثنا عبد العزيز بن يحيى، قال: حدثني محمد بن سلمة. وفي (٨٢٦) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا أبي.\nكلاهما (محمد بن سلمة، وإبراهيم بن سعد) عن ابن إسحاق، عن أبان بن صالح، عن القعقاع بن حكيم، عن علي بن الحسين، عن بنت عبد الله بن جعفر.\nكلاهما (عبد الله بن شداد، وابنة عبد الله بن جعفر) عن عبد الله بن جعفر، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٦٣٣) قال: أخبرني زكريا بن يحيى، قال: حدثنا إسحاق، قال: أخبرنا جرير، عن منصور، عن ربعي بن حراش، عن عبد الله بن شداد بن الهاد، عن عبد الله بن جعفر، قال: قال لي علي ... فذكره موقوفا.\nوفي (٦٣٤) قال النسائي: أخبرنا محمد بن بشار، عن عبد الرحمن، قال: حدثنا سفيان، عن منصور، عن ربعي بن حراش، عن عبد الله بن شداد، أن عليّا قال لابن أخيه ... فذكره موقوفا، ولم يقل ابن شداد: - عن عبد الله بن جعفر -.\nوفي (٦٣٥) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة، عن منصور، عن ربعي، عن عبد الله بن شداد، عن علي، أنه قال لابني جعفر ... فذكره، موقوفا.\n* وأخرجه النسائي أيضا في عمل اليوم والليلة (٦٤١) قال: أخبرني أحمد بن محمد بن جعفر، قال: حدثنا عاصم بن النضر، قال: حدثنا المعتمر، قال: حدثنا أبي، قال: أخبرنا مسعر، عن أبي بكر بن حفص، عن عبد الله بن حسن، عن عبد الله بن جعفر، قال في شأن هؤلاء الكلمات: لا إله إلا الله الحليم الكريم، سبحان الله رب العرش العظيم، الحمد لله رب العالمين. اللهم اغفر لي. اللهم ارحمني. اللهم تجاوز عني. اللهم اعف عني.\nقال عبد الله بن جعفر: أخبرني عمي، أن رسول الله -ﷺ- علمه هؤلاء الكلمات.\n* وأخرجه النسائي في عمل اليوم والليلة (٦٤٥) قال: أخبرني زكريا بن يحيى. قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. قال: حدثنا مسعر، عن إسحاق بن راشد، عن عبد الله بن حسن، أن عبد الله بن جعفر دخل على ابن له مريض، يقال له: صالح. فقال: قل: لا إله إلا الله الحليم الكريم ... وذكر نحوه. ثم قال: هؤلاء الكلمات علمنيهن عمي، ذكر أن النبي -ﷺ- علمهن إياه.","vol":"4","page":393},{"text":"٢٤٥٥ - (خ م) أبو هريرة - ﵁ -: أَنَّ رسولَ الله - ﷺ- كان يقولُ: «لا إِلهَ إِلا الله وحدَه، أَعَزَّ جُنْدَهُ، ونصرَ عبدَهُ، وهَزَمَ الأحزابَ وحدَهُ، فلا شيءَ بَعدَه» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٣١٢ في المغازي، باب غزوة الخندق، ومسلم رقم (٢٧٢٤) في الذكر، باب التعوذ من شر ما عمل ومن شر ما لم يعمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٧) قال: حدثنا هاشم. وفي (٢/٣٤٠) قال: حدثنا يونس. وفي (٢/٤٩٤) قال: حدثنا حجاج. (ح) وحدثنا هاشم. والبخاري (٥/١٤٢) قال: حدثنا قتيبة بن سعيد. ومسلم (٨/٨٣) قال: حدثنا قتيبة بن سعيد. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٣١٢) عن قتيبة.\nأربعتهم (هاشم، ويونس، وحجاج، وقتيبة) قالوا: حدثنا ليث، عن سعيد بن أبي سعيد عن أبيه، فذكره.","vol":"4","page":393},{"text":"٢٤٥٦ - (ت) عمر بن الخطاب - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَنْ دخلَ السُّوقَ فقالَ: لا إِلهَ إِلا اللهُ وحدَهُ لا شريكَ لَهُ، لَهُ المُلكُ، ولَهُ الحَمْدُ، يُحيي ويُمِيتُ، وهوَ حيٌّ لا يَمُوتُ، بِيَدِهِ الخيرُ، وهوَ على كلِّ شيءٍ قَديرٌ، كَتبَ الله لَهُ ألفَ أَلْفِ حسنةٍ، ومحا عنه ألف ألفِ سَيِّئَةٍ، ورفع له أَلف أَلف درجة» . وفي روايةٍ عوَض الثالثة: «وبني له بيتًا في الجنة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٤٢٤) في الدعوات، باب ما يقول إذا دخل السوق، ورواه أيضًا ابن ماجة وابن أبي الدنيا والحاكم وغيره، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٤٧) (٣٢٧) قال: حدثنا أبو سعيد، قال: حدثنا حماد بن زيد، عن عمرو بن دينار مولى آل الزبير. وعبد بن حميد (٢٨) قال: حدثنا يزيد بن هارون، قال: أخبرنا الأزهر بن سنان، قال: سمعت محمد بن واسع. والدارمي (٢٦٩٥) قال: أخبرنا يزيد بن هارون، قال: أخبرنا أزهر بن سنان، عن محمد بن واسع. وابن ماجة (٢٢٣٥) قال: حدثنا بشر بن معاذ الضرير. قال: حدثنا حماد بن زيد، عن عمرو بن دينار مولى آل الزبير. والترمذي (٣٤٢٨) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، قال: أخبرنا أزهر بن سنان، قال: حدثنا محمد بن واسع. وفي (٣٤٢٩) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا حماد بن زيد والمعتمر بن سليمان. قالا: حدثنا عمرو بن دينار، وهو قهرمان آل الزبير.\nكلاهما - عمرو، ومحمد بن واسع - عن سالم بن عبد الله بن عمر، عن أبيه، فذكره.","vol":"4","page":394},{"text":"٢٤٥٧ - () تميم الداري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَن دخلَ سُوقًا فنادى بأعلى صوته ... وذكر الحديث إِلى قوله: قدير، ثم قال: كتب له مائةَ أَلف ألف حسنة» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين العبدري على الأصول.","vol":"4","page":394},{"text":"<span data-type=\"title\" id=toc-490>الفرع الرابع: في التسبيح</span>\n٢٤٥٨ - (م ت د س) جويرية - زوج النبيِّ -ﷺ- ورضي الله عنها -: أَنَّ رسولَ الله - ﷺ- خرجَ من عندها بُكْرَة، حين صلى الصبح وهي في ⦗٣٩٥⦘ مسجدها، ثم رجع بعد أن أَضحى وهي جالسةٌ، فقال: «ما زِلتِ على الحالة التي فارقتكِ عليها؟» قالت: نعم، فقال النبيُّ - ﷺ-: «لقد قلتُ بعدكِ أربع كلماتِ، ثلاث مراتٍ، لو وُزِنَتْ بما قلتِ منذ اليومِ لوزَنَتْهُنَّ: سبحان الله وبحمده، عدد خلقه، ورِضَى نَفْسِهِ، وزِنَةَ عرشه، ومِدادَ كلماته» .\nوفي روايةٍ قالت: «مَرَّ بها رسولُ الله - ﷺ- حين صلى الغَدَاةَ - أو بعدما صلى - فذكر نحوه» غيرَ أنه قال: «سبحانَ الله عدد خلقه، سبحان الله رِضَى نَفْسِهِ، سبحان الله زِنَةَ عرشه، سبحان الله مِدَاد كلماتِه» هذه رواية مسلم.\nوفي رواية الترمذي، والنسائي: «أن رسولَ الله - ﷺ- مَرَّ بها وهي في مسجدها، ثم مرَّ النبيُّ - ﷺ- بها قريبًا من نصف النهار، فقال لها: ما زلتِ على حالِك؟ فقالت: نعم، فقال: ألا أُعَلِّمُكِ كلماتٍ تَقولِينها؟ سبحان الله عدد خَلقهِ، سبحان الله عدد خلقه، سبحان الله عدد خلقه، سبحان الله رِضَى نَفسهِ، سبحان الله رضى نفسه، سبحان الله رِضَى نفسه، سبحان الله زِنة عرشه، سبحان الله زِنة عرشه، سبحان الله زِنَة عرشه، سبحان الله مِداد كَلِمَاته، سُبحانَ اللهِ مِداد كَلِماته، سبحان الله مِدَادَ كلماتِهِ» .\nوفي رواية أبي داود قال: خرج رسولُ الله - ﷺ- من عند جُوَيْرِية - وكان اسمها بَرَّةَ، فحوَّل اسمها - فخرج وهي في مصلاها، [ورجع وهي ⦗٣٩٦⦘ في مصلاها] فقال: لم تزالي في مُصَلاكِ هذا؟ قالت: نعم، فقال: ... وذكر الحديث مثل مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زنة عرشه): أي: بوزن عرشه في عظم قدره.\n(مداد كلماته): أي: مثلها وعددها، وقيل: المداد: مصدر كالمدد، وكلمات الله تعالى لا انتهاء لها، وإنما ضرب بها المثل ليدل على الكثرة.\n_________\n(١) رواه مسلم رقم (٢٧٢٦) في الذكر والدعاء، باب التسبيح أول النهار وعند النوم، والترمذي رقم (٣٥٥٠) في الدعوات، باب رقم (١١٧)، وأبو داود رقم (١٥٠٣) في الصلاة، باب التسبيح بالحصى، والنسائي ٤ / ٧٧ في السهو، باب نوع آخر من عدد التسبيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٢٤) قال: حدثنا روح. قال: حدثنا شعبة وفي (٦/٤٢٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والبخاري في الأدب المفرد (٦٤٧) قال: حدثنا علي. قال: حدثنا سفيان، ومسلم (٨/٨٣) قال: حدثنا قتيبة بن سعيد وعمرو الناقد وابن أبي عمر. قالوا: حدثنا سفيان.\n(ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب وإسحاق، عن محمد بن بشر، عن مسعر. وابن ماجة (٣٨٠٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. قال: حدثنا مسعر. والترمذي (٣٥٥٥) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر، عن شعبة. والنسائي (٣/٧٧) . وفي الكبرى (١١٨٤) . وفي عمل اليوم والليلة (١٦٤) قال: أخبرنا محمد بن بشار. قال: حدثنا محمد. قال: حدثنا شعبة. وفي عمل اليوم والليلة (١٦٥) قال: أخبرنا محمود بن غيلان. قال: حدثنا أبو أسامة قال: مسعر أخبرني. وابن خزيمة (٧٥٣) قال: حدثنا يحيى بن حكيم. قال: حدثنا سفيان بن عيينة (ح) وحدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان.\nثلاثتهم - شعبة، وسفيان بن عيينة، ومسعر - عن محمد بن عبد الرحمن مولى آل طلحة، عن كريب أبي رشدين، عن ابن عباس، فذكره.\n* في رواية (محمد بن جعفر، عن شعبة) عند أحمد زاد في آخر الحديث: «وكان اسمها برة فسماها رسول الله -ﷺ- جويرية» .\n* وفي رواية سفيان بن عيينة في الأدب المفرد وصحيح ابن خزيمة زاد في أول الحديث: «عن ابن عباس قال: قالت جويرية بنت الحارث- وكان اسمها برة فحول النبي -ﷺ-، اسمها وسماها جويرية، وكره أن يقال: خرج من عند برة ...» .","vol":"4","page":394},{"text":"٢٤٥٩ - (ت) كنانة - مولى صفية بنت حيي زوج النبيِّ - ﷺ-: قال: سمعتُ صفيةَ - ﵂ - تقول: «دخل عليّ رسولُ الله - ﷺ- وبين يديّ أربعة آلاف نَواةٍ أُسَبِّح بها، فقال: لقد سَبَّحتِ بهذه؟ ألا أُعَلِّمُك بأكثر مما سبَّحتِ به؟ فقلت: بلى، عَلِّمْني، فقال: قولي: سبحان الله عدد خلقه» ... أَخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٤٩) في الدعوات، باب رقم (١١٧)، وفي سنده هاشم بن سعيد الكوفي وهو ضعيف، وكنانة مولى صفية، لم يوثقه غير ابن حبان، ولذلك قال الترمذي: هذا حديث غريب، لا نعرفه من حديث صفية إلا من هذا الوجه من حديث هاشم بن سعيد الكوفي وليس إسناده بمعروف. أقول: ومع ذلك فقد صححه الحاكم ١ / ٥٤٧ ووافقه الذهبي، وقد صح الحديث من طريق ابن عباس دون ذكر الحصى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٥٥٤) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الصمد بن عبد الوارث. قال: حدثنا هاشم، وهو ابن سعيد الكوفي. قال: حدثني كنانة مولى صفية، فذكره.\n* قال الترمذي: هذا حديث غريب لا نعرفه من حديث صفية إلا من هذا الوجه من حديث هاشم بن سعيد الكوفي، وليس إسناده بمعروف.","vol":"4","page":396},{"text":"٢٤٦٠ - (م ت) سعد بن أبي وقاص - ﵁ -: قال: «كنَّا عندَ رسولِ الله - ﷺ- فقالَ: أَيَعْجِزُ أَحَدُكم أَن يَكسِبَ كلَّ يومٍ أَلفَ حسنة؟ فسألَهُ سائِلٌ مِن جُلَسَائِهِ: كيفَ يكسِبُ أحدُنا ألفَ حسنة؟ قال: يُسبِّحُ مائةَ تَسبيحَةٍ، فيُكْتَب له ألفُ حسنةٍ، أَو يُحَطُّ عنه ألفُ خطيئة» .\nوفي روايةٍ: ويُحَطُّ بغير «ألف» هذه رواية مسلم.\nوفي رواية الترمذي: «ويُحَطُّ عنه أَلفُ سيئة» (١) .\n_________\n(١) رواه مسلم رقم (٢٦٩٨) في الذكر والدعاء، باب فضل التهليل والتسبيح والدعاء، والترمذي رقم (٣٤٥٩) في الدعوات، باب رقم (٦٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٠) قال: حدثنا سفيان. وأحمد (١/١٧٤) (١٤٩٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٨٠) (١٥٦٣) قال: حدثنا يحيى. وفي (١/١٨٥) (١٦١٢) قال: حدثنا عبد الله بن نمير. وفي (١/١٨٥) (١٦١٣) قال: حدثنا يعلى بن عبيد. وعبد بن حميد (١٣٤) قال: حدثنا جعفر. ومسلم (٨/٧١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا مروان، وعلي بن مسهر (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. والترمذي (٣٤٦٣) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي في عمل اليوم والليلة (١٥٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود، قال: حدثنا شعبة. وفي الكبرى تحفة الأشراف (٣٩٣٣) عن عمرو بن علي، عن يحيى بن سعيد.\nثمانيتهم - سفيان، وشعبة، ويحيى، وعبد الله بن نمير، ويعلى، وجعفر، ومروان، وابن مسهر - عن موسى الجهني أبي عبد الله مولى جهينة، قال: حدثني مصعب بن سعد، فذكره.","vol":"4","page":397},{"text":"٢٤٦١ - (ت) الزبير بن العوام - ﵁ -: قال: قال النبيُّ - ﷺ-: «ما مِنْ صباحٍ يُصْبِح العبدُ إِلا مُنَادٍ يُنَادي: سبحان الملك القُدُّوس» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٦٤) في الدعوات، باب في دعاء النبي ﷺ وتعوذه في دبر كل صلاة، وفي سنده جهالة، ولذلك قال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه عبد بن حميد (٩٨) قال: حدثني ابن أبي شيبة. والترمذي (٣٥٦٩) قال: حدثنا سفيان بن وكيع.\nكلاهما - ابن أبي شيبة، وسفيان بن وكيع - قالا: حدثنا عبد الله بن نمير، وزيد بن حباب، عن موسى ابن عبيدة، عن محمد بن ثابت، عن أبي حكيم خطمي مولى الزبير، فذكره.","vol":"4","page":397},{"text":"٢٤٦٢ - (خ م ت) أبو هريرة - ﵁ -: أَنَّ النبيَّ - ﷺ- قال: «كلمتان خفيفتان على اللسان، ثقيلتان في الميزان، حَبيبَتَان إلى الرحمن: سبحان الله وبحمده، سبحانَ اللهِ العظيم» . أخرجه البخاري، ومسلم، والترمذي، وهذا الحديث آخر حديث في كتاب البخاري - رحمه الله تعالى - (١) .\n_________\n(١) رواه البخاري ١١ / ١٧٥ في الدعوات، باب فضل التسبيح، وفي الأيمان والنذور، باب إذا قال: والله لا أتكلم اليوم، فصلى أو قرأ، وفي التوحيد، باب قول الله تعالى: ﴿ونضع الموازين القسط﴾، ومسلم رقم (٢٦٩٤) في الذكر والدعاء، باب فضل التهليل والتسبيح، والترمذي رقم (٣٤٦٣) في الدعوات، باب رقم (٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه (٢/٢٣٢) . والبخاري (٨/١٠٧) قال: حدثنا زهير بن حرب. وفي (٨/١٧٣) قال: حدثنا قتيبة بن سعيد. وفي (٩/١٩٨) قال: حدثني أحمد بن إشكاب. ومسلم (٨/٧٠) قال: حدثنا محمد بن عبد الله بن نمير وزهير بن حرب وأبو كريب ومحمد بن طريف البجلي. وابن ماجة (٣٨٠٦) قال: حدثنا أبو بكر وعلي بن محمد. والترمذي (٣٤٦٧) قال: حدثنا يوسف بن عيسى. والنسائي في عمل اليوم والليلة (٨٣٠) قال: أخبرنا محمد بن آدم. (ح) وأخبرنا أحمد بن حرب. (ح) وعن علي ابن المنذر -.\nجميعهم - أحمد بن حنبل، وزهير، وقتيبة، وأحمد بن إشكاب، ومحمد بن عبد الله بن نمير، وأبو كريب محمد بن العلاء، ومحمد بن طريف، وأبو بكر بن أبي شيبة، وعلي بن محمد، ويوسف بن عيسى، ومحمد بن آدم، وأحمد بن حرب، وعلي بن المنذر -عن محمد بن فضيل. قال: حدثنا عمارة ابن القعقاع، عن أبي زرعة بن عمرو بن جرير، فذكره.","vol":"4","page":397},{"text":"<span data-type=\"title\" id=toc-491>الفرع الخامس: في الحوقلة</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحوقلة): لفظة مبنية من قول: «لا حول ولا قوة إلا بالله»، كالبسملة من «بسم الله» والحمدلة، من «الحمد لله» . هكذا رأيت الجوهري قد ذكرها في كتاب «الصحاح» بتقديم اللام على القاف، وجاء بها في فصل الحاء من باب القاف، وغيره يقول: الحوقلة بتقديم القاف على اللام، فعلى الأول يكون التركيب من «لا حول ولا قوة» . وعلى الثاني من «لا حول ولا قوة إلا بالله» والمعنى بهذا اللفظ: إظهار الفقر إلى الله تعالى بطلب المعونة على ما يزاوله من الأمور، وهو حقيقة العبودية، والحول: الحيلة، وقيل: القوة، وقيل: المعنى: لا حول عن معصية الله إلا بعصمة الله، ولا قوة على طاعة الله إلا بمعونة الله، وهذا التفسير الآخر يروى عن ابن مسعود، كذا قال الخطابي.","vol":"4","page":398},{"text":"٢٤٦٣ - (خ م د ت) أبو موسى الأشعري - ﵁ -: قال: «كنا مع رسولِ الله - ﷺ- في سفرٍ، فجعل الناسُ يَجْهَرُونَ بالتكبير، فقال ⦗٣٩٩⦘ النبيُّ - ﷺ-: أَيُهَا الناسُ أَربِعُوا على أَنْفُسِكم (١) إنكم ليس تدعون أصمَّ ولا غائبًا، إِنكم تدْعُونَ سميعًا قريبًا، وهو مَعَكُم، قال: وَأنَا خَلْفَهُ أَقول: لا حولَ ولا قُوةَ إِلا باللهِ، فقال: يا عبدَ الله بن قَيس، ألا أَدُلُّكَ على كنزٍ من كُنوزِ الجنة؟ فقلت: بلى يا رسولَ الله، قال: قل: لا حول ولا قوة إلا بالله» .\nوفي رواية: «والذي تَدعونَهُ أَقْرَبُ إِلى أَحَدِكُم من عُنُق راحلتهِ» . هذه رواية البخاري، ومسلم.\nوفي رواية أبي داود قال: «أخذ رسولُ الله - ﷺ- في عَقَبَةٍ - أو قال: ثَنِيَّةٍ - فلما علا عليها سمِعَ رجُلًا نادى، فرفع صَوتَهُ يقول: لا إِلهَ إِلا الله، واللهُ أكبر، قال: ورسولُ اللهﷺ- على بَغْلَتِهِ، فقال: إِنكم لا تَدْعُونَ أَصَمَّ ولا غائبًا، تَدعونَ سميعًا قَرِيبًا بَصِيرًا، ثم قال: يا أبا مُوسى - أو يا عبد الله بن قيس - أَلا أدُّلُكَ؟ ... وذكره» . وله في أخرى بنحو رواية البخاري، ومسلم. وأَخرجه الترمذي أخصر منها، واللفظ متقارب (٢) .\n_________\n(١) أي: اعطفوا عليها بالرفق بها والكف عن الشدة عليها - تهذيب.\n(٢) رواه البخاري ١١ / ١٥٩ في الدعوات، باب الدعاء إذا علا عقبة، وباب قول: لا حول ولا قوة إلا بالله، وفي الجهاد، باب ما يكره من رفع الصوت في التكبير، وفي المغازي، باب غزوة خيبر، وفي القدر، باب لا حول ولا قوة إلا بالله، وفي التوحيد، باب قول الله تعالى: ﴿وكان ⦗٤٠٠⦘ الله سميعًا بصيرًا﴾، ومسلم رقم (٢٧٠٤) في الذكر والدعاء، باب استحباب خفض الصوت بالذكر، وأبو داود رقم (١٥٢٦) و(١٥٢٧) و(١٥٢٨) في الصلاة، باب في الاستغفار، والترمذي رقم (٣٤٥٧) في الدعوات، باب ما جاء في فضل التسبيح والتكبير والتهليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- وأخرجه أحمد (٤/٣٩٩) قال: حدثنا عفان. وأبو داود (١٥٢٦) قال: حدثنا موسى بن إسماعيل.\nكلاهما - عفان، وموسى - قالا: حدثنا حماد، عن ثابت البناني، وعلي بن زيد، وسعيد الجريري.\n٢- وأخرجه أحمد (٤/٤١٨) قال: حدثنا يزيد، قال: أخبرنا الجريري.\n٣- وأخرجه أحمد (٤/٤٠٢) قال: حدثنا عبد الوهاب بن عبد المجيد الثقفي أبو محمد، والبخاري (٨/١٥٥) قال: حدثني محمد بن مقاتل أبو الحسن، قال: أخبرنا عبد الله. ومسلم (٨/٧٤) قال: حدثنا إسحاق بن إبراهيم قال: أخبرنا الثقفي. والنسائي في الكبرى تحفة الأشراف (٩٠١٧) عن محمد بن بشار، عن الثقفي (ح) وعن محمد بن حاتم بن نعيم، عن سويد بن نصر، عن ابن المبارك.\nكلاهما (عبد الوهاب بن عبد المجيد الثقفي، وعبد الله بن المبارك) عن خالد الحذاء.\n٤- وأخرجه أحمد (٤/٤٠٠) قال: حدثنا يحيى. وفي (٤/٤٠٢) قال: حدثنا محمد بن جعفر. ومسلم (٨/٧٤) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا النضر بن شميل.\nثلاثتهم - يحيى، ومحمد، والنضر - عن عثمان بن غياث.\n٥- وأخرجه أحمد (٤/٤٠٧) قال: حدثنا يحيى. والبخاري (٨/١٠٨) قال: حدثنا محمد بن مقاتل أبو الحسن، قال: أخبرنا عبد الله. وفي «خلق أفعال العباد» (٥٩) قال: حدثني به أحمد بن إسحاق، قال: حدثنا الأنصاري. ومسلم (٨/٧٣، ٧٤) قال: حدثنا أبو كامل فضيل بن حسين، قال: حدثنا يزيد، يعني ابن زريع. (ح) وحدثناه محمد بن عبد الأعلى، قال: حدثنا المعتمر. وأبو داود (١٥٢٧) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. والنسائي في عمل اليوم والليلة (٥٣٧) قال: أخبرنا حميد ابن مسعدة، قال حدثنا يزيد، وهو ابن زريع. وفي تحفة الأشراف (٩٠١٧) عن محمد بن عبد الأعلى، عن المعتمر. وفي الكبرى تحفة الأشراف (٩٠١٧) عن عمرو بن علي، وبشر بن هلال، كلاهما عن يحيى ابن سعيد.\nخمستهم - يحيى، وعبد الله بن المبارك، ومحمد بن عبد الله الأنصاري، ويزيد بن زريع، ومعتمر- عن سليمان التيمي.\n٦- وأخرجه البخاري (٨/١٠١، ٩/١٤٤) قال: حدثنا سليمان بن حرب. ومسلم (٨/٧٤) قال: حدثنا خلف بن هشام، وأبو الربيع.\nثلاثتهم (سليمان، وخلف، وأبو الربيع الزهراني) قالوا: حدثنا حماد بن زيد، عن أيوب.\n٧- وأخرجه الترمذي (٣٣٧٤، ٣٤٦١) قال: حدثنا محمد بن بشار. والنسائي في عمل اليوم والليلة (٣٥٦) قال: أخبرنا هلال بن بشر. وفي (٥٥٢) قال: أخبرنا محمد بن بشار. وابن خزيمة (٢٥٦٣) قال: حدثنا محمد بن بشار.\nكلاهما - محمد بن بشار، وهلال بن بشر - عن مرحوم بن عبد العزيز العطار، قال: حدثنا أبو نعامة السعدي.\nتسعتهم (عاصم، وثابت البناني، وعلي بن زيد، وسعيد الجريري، وخالد الحذاء، وعثمان بن غياث، وسليمان التيمي، وأيوب، وأبو نعامة) عن أبي عثمان النهدي، فذكره.","vol":"4","page":398},{"text":"٢٤٦٤ - (ت) قيس بن سعد بن عبادة - ﵄ -: أن أَبَاهُ دفعه إِلى النبيِّ - ﷺ- يخدُمُه، قال: «فمرَّ بِيَ النبيُّ - ﷺ- وقد صليتُ، فضربني برجله، وقال: أَلا أَدُلُّكَ على بابٍ من أبواب الجنة؟ قلتُ: بلى، قال: لا حولَ ولا قُوَّةَ إِلا باللهِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٧٦) في الدعوات، باب في فضل لا حول ولا قوة إلا بالله، ورواه أيضًا أحمد والحاكم وغيرهما، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٣/٤٢٢) . والترمذي (٣٥٨١) قال: حدثنا أبو موسى محمد بن المثنى. والنسائي في عمل اليوم والليلة (٣٥٥) قال: أخبرنا محمد بن المثنى.\nكلاهما (أحمد بن حنبل، وابن المثنى) عن وهب بن جرير، قال: حدثنا أبي، قال: سمعت منصور بن زاذان، يحدث عن ميمون بن أبي شبيب، فذكره.","vol":"4","page":400},{"text":"٢٤٦٥ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «أَكْثِرُوا من قَول: لا حولَ ولا قُوةَ إِلا باللهِ، فَإِنَّها مِن كَنز الجنة» . قال مكحول: «فمن قَالَ: لا حَولَ ولا قُوةَ إِلا باللهِ، ولا مَنجَا مِن اللهِ إِلا إِليهِ، كَشَفَ الله عنه سَبعين بابًا من الضُّرِّ، أدناهَا الفقرُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٩٦) في الدعوات، باب فضل لا حول ولا قوة إلا بالله، من حديث هشام بن الغاز عن مكحول عن أبي هريرة، وفي سنده انقطاع، فإن مكحولًا لم يسمع من أبي هريرة، ولذلك قال الترمذي: هذا حديث ليس إسناده بمتصل، مكحول لم يسمع من أبي هريرة، وقال الحافظ المنذري في \" الترغيب والترهيب \" ٢ / ٢٥٥: ورواه النسائي والبزار مطولًا ورفعا \" ولا ملجأ من الله إلا إليه \" ورواتهما ثقات محتج بهم، ورواه الحاكم وقال: صحيح، ولا علة له، أقول: وللحديث شواهد بمعناه يرتقي بها إلى درجة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٠١) قال: حدثنا أبو كريب. قال: حدثنا أبو خالد الأحمر، عن هشام بن الغاز، عن مكحول، فذكره.\n* قال الترمذي: ليس إسناده بمتصل، مكحول لم يسمع من أبي هريرة.","vol":"4","page":400},{"text":"<span data-type=\"title\" id=toc-492>الفصل الثالث: في الصلاة على النبي - ﷺ </span>-\n٢٤٦٦ - (م ط ت د س) أبو مسعود البدري - ﵁ -: قال: «أَتانا رسولُ الله - ﷺ-، ونحنُ في مَجْلِسِ سعدِ بنِ عُبادةَ، فقال له بَشِيرُ بن سعدٍ: أَمرَنا اللهُ أنْ نُصَلِّيَ عليك، فكيف نصلِّي عليك؟ قال: فسكت رسولُ الله - ﷺ-، حتى تَمَنَيَّنا أنه لم يَسْأَلْهُ، ثم قال رسولُ الله - ﷺ-: قولوا: اللَّهمَّ صَلِّ على محمد، وعلى آلِ محمدٍ، كما صليتَ على [آلِ] إبراهيم، وبَارِك على محمد، وعلى آل محمد، كمَا بَاركتَ على آلِ إبراهِيم، إِنَّكَ حميدٌ مجيدٌ، والسلام كما قد عَلِمْتُم» . هذه رواية مسلم.\nوفي رواية الموطأ، والترمذي، وأبي داود، والنسائي: «قولوا: اللَّهمَّ صَلِّ على محمد، وعلى آل محمد، كما صلَّيت على إبراهيم، وبارك على محمد، وعلى آل محمد، كما باركت على آل إبراهيم، في العالمين إِنك حميد مجيد، والسلامُ كما [قد] عَلِمْتُم» .\nوليس عند أبي داود: «والسلام كما قد علمتم» . ⦗٤٠٢⦘\nوله في أُخرى قال: قولوا: «اللهمَّ صَلِّ على محمد النبيِّ الأُمِّيِّ، وعَلى آل محمد» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (باركت): البركة: الثبات والزيادة في الشيء.\n_________\n(١) رواه مسلم رقم (٤٠٥) في الصلاة، باب الصلاة على النبي ﷺ بعد التشهد، والموطأ ١ / ١٦٥ و١٦٦ في قصر الصلاة، باب ما جاء في الصلاة على النبي ﷺ، والترمذي رقم (٣٢١٨) في التفسير، باب ومن سورة الأحزاب، وأبو داود رقم (٩٨٠) و(٩٨١) في الصلاة، باب الصلاة على النبي ﷺ بعد التشهد، والنسائي ٣ / ٤٥ و٤٦ في السهو، باب الأمر بالصلاة على النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ صفحة (١٢٠) وأحمد (٤/١١٨) قال: حدثنا عثمان بن عمر. (ح) وقرأت هذا الحديث على عبد الرحمن. وفي (٥/٢٧٣) قال: قرأت على عبد الرحمن. (ح) وحدثنا إسحاق. والدارمي (١٣٤٩) قال: أخبرنا عبيد الله بن عبد المجيد. ومسلم (٢/١٦) قال: حدثنا يحيى بن يحيى التميمي. وأبو داود (٩٨٠) قال: حدثنا القعنبي. والترمذي (٣٢٢٠) قال: حدثنا إسحاق ابن موسى الأنصاري، قال: حدثنا معن والنسائي (٣/٤٥) وفي الكبرى (١١١٧) . وفي عمل اليوم والليلة (٤٨) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم.\nثمانيتهم (عثمان بن عمر، وعبد الرحمن بن مهدي، وإسحاق، وعبيد الله بن عبد المجيد، ويحيى بن يحيى، والقعنبي، ومعن، وابن القاسم) عن مالك، عن نعيم بن عبد الله المجمر.\n٢- وأخرجه أحمد (٤/١١٩) قال: حدثنا يعقوب، قال: حدثنا أبي. وعبد بن حميد (٢٣٤) قال: حدثني أحمد بن يونس، قال: حدثنا زهير بن معاوية. وأبو داود (٩٨١) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. والنسائي في عمل اليوم والليلة (٤٩) قال: أخبرني أحمد بن بكار، عن محمد، وهو ابن سلمة. وابن خزيمة (٧١١) قال: حدثنا أبو الأزهر، وكتبته من أصله، قال: حدثنا يعقوب، قال: حدثنا أبي.\nثلاثتهم - إبراهيم بن سعد والد يعقوب، وزهير، ومحمد بن سلمة- عن محمد بن إسحاق، عن محمد ابن إبراهيم بن الحارث التيمي.\nكلاهما - نعيم المجمر، ومحمد بن إبراهيم - عن محمد بن عبد الله بن زيد، فذكره.","vol":"4","page":401},{"text":"٢٤٦٧ - (خ م ت د س) ابن أبي ليلى: قال: لَقِيَني كعبُ بن عُجرةَ - ﵁ -، فقال: «أَلا أُهدي لَكَ هدية؟ إِنَّ النبيَّ - ﷺ- خرج علينا، فقلنا: يا رسولَ الله، قد علمنا كيف نُسَلِّم عليكَ، فكيف نُصلِّي عليك؟ قال: قولوا: اللَّهمَّ صلِّ على محمد، وعلى آل محمد، كما صليت على [آل] إبراهيم، إِنكَ حَميد مَجيد، اللَّهمَّ بَارِك على مُحمد، وعَلى آلِ محمدٍ، كما باركتَ على آلِ إِبْرَاهيم، إِنَّكَ حميد مجيد» . هذه رواية البخاري، ومسلم.\nوأخرجه الترمذي، وأبو داود، والنسائي، ولم يذكروا الهديَّة، وأوَّلُ حديثهم: أن كعبَ بن عُجْرةَ قال، قلنا: يا رسولَ الله ... وذكر الحديث، وفي آخِرِهِ: «كما باركت على إِبراهيمَ، إِنَّكَ حميدٌ مَجيدٌ» . ⦗٤٠٣⦘ وأخرجه النسائي بذكر الهديَّة (١) .\n_________\n(١) رواه البخاري ١١ / ١٢٨ - ١٣٨ في الدعوات، باب الصلاة على النبي ﷺ، وفي الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾، وفي تفسير سورة الأحزاب، باب ﴿إن الله وملائكته يصلون على النبي﴾، ومسلم رقم (٤٠٦) في الصلاة، باب الصلاة على النبي ﷺ بعد التشهد، والترمذي رقم (٤٨٣) في الصلاة، باب صفة الصلاة على النبي ﷺ، وأبو داود رقم (٩٧٦) في الصلاة، باب الصلاة على النبي ﷺ بعد التشهد، والنسائي ٣ / ٤٧ في السهو، باب نوع آخر من الصلاة على النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧١١) قال: حدثنا سفيان. قال: حدثنا يزيد بن أبي زياد. وفي (٧١٢) قال: حدثنا سفيان. قال: وحدثني عبد الكريم أبو أمية، عن مجاهد. وأحمد (٤/٢٤١) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن الأعمش، عن الحكم. (ح) وحدثنا يحيى بن سعيد، عن شعبة. قال: حدثني الحكم. (ح) قال أحمد: وحدثنا محمد بن جعفر، قال: أخبرنا شعبة، عن الحكم. وفي (٤/٢٤١) قال: حدثنا عفان، قال: حدثنا شعبة، قال: أخبرني الحكم. وفي (٤/٢٤٣) قال: حدثنا عبدة بن سليمان، قال: أخبرنا مصعب، عن الحكم. وفي (٤/٢٤٤) قال: حدثنا محمد بن فضيل، قال: حدثنا يزيد بن أبي زياد. وعبد بن حميد (٣٦٨) قال: حدثنا يعلى بن عبيد، قال: حدثنا الأجلح، عن الحكم بن عتيبة. والدارمي (١٣٤٨) قال: أخبرنا أبو الوليد الطيالسي، قال: حدثنا شعبة. قال: الحكم أخبرني. والبخاري (٤/١٧٨) قال: حدثنا قيس بن حفص وموسى بن إسماعيل. قالا: حدثنا عبد الواحد بن زياد، قال: حدثنا أبو فروة مسلم بن سلام الهمداني. قال: حدثني عبد الله بن عيسى. وفي (٦/١٥١) قال: حدثني سعيد بن يحيى بن سعيد، قال: حدثنا أبي، قال: حدثنا مسعر، عن الحكم. وفي (٨/٩٥) قال: حدثنا آدم، قال: حدثنا شعبة. قال: حدثنا الحكم. ومسلم (٢/١٦) قال: حدثنا محمد بن المثنى ومحمد بن بشار. قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. (ح) وحدثنا زهير بن حرب وأبو كريب. قالا: حدثنا وكيع، عن شعبة ومسعر، عن الحكم. (ح) وحدثنا محمد بن بكار، قال: حدثنا إسماعيل بن زكريا، عن الأعمش، وعن مسعر، وعن مالك ابن مغول. كلهم عن الحكم.\nوأبو داود (٩٧٦) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة، عن الحكم. وفي (٩٧٧) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع، قال: حدثنا شعبة. بهذا الحديث (يعني عن الحكم) . وفي (٩٧٨) قال: حدثنا محمد بن العلاء، قال: حدثنا ابن بشر، عن مسعر، عن الحكم. وابن ماجة (٩٠٤) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن شعبة (ح) وحدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي ومحمد بن جعفر. قالا: حدثنا شعبة، عن الحكم. والترمذي (٤٨٣) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أسامة، عن مسعر والأجلح ومالك بن مغول، عن الحكم بن عتيبة. والنسائي (٣/٤٧) . وفي الكبرى (١١١٩) قال: أخبرنا القاسم بن زكريا بن دينار، من كتابه، قال: حدثنا حسين بن علي، عن زائدة، عن سليمان، عن عمرو بن مرة. وفي (٣/٤٧) . وفي الكبرى (١١٢٠) قال: أخبرنا القاسم بن زكريا، قال: حدثنا حسين، عن زائدة، عن سليمان، عن الحكم. وفي (٣/٤٨) . وفي الكبرى (١١٢١) وعمل اليوم والليلة (٥٤) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله، عن شعبة، عن الحكم. وفي عمل اليوم والليلة (٣٥٩) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا سفيان، قال: حفظناه من عبد الكريم، عن مجاهد.\nخمستهم - يزيد بن أبي زياد، ومجاهد، والحكم، وعبد الله بن عيسى، وعمرو بن مرة - عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"4","page":402},{"text":"٢٤٦٨ - (د) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «مَنْ سَرَّهُ أَن يَكتالَ بِالمِكيالِ الأَوْفَى إِذَا صَلَّى علينا أَهلَ البيتِ، فليقُل: اللَّهمَّ صَلِّ على محمدٍ النبيِّ الأُمِّيِّ، وأَزواجِهِ أُمهَات المؤمنينَ، وذُرِّيِتِه وأهلِ بيته، كما صليتَ على آل إبراهيمَ، إِنَّكَ حميدٌ مجيد» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٨٢) في الصلاة، باب الصلاة على النبي ﷺ بعد التشهد، وفي سنده حبان ابن يسار الكلابي أبو رويحة، وهو صدوق اختلط كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩٨٢) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حبان بن يسار الكلابي. قال: حدثني أبو مطرف، عبيد الله بن طلحة بن عبيد الله بن كريز. قال: حدثني محمد بن علي الهاشمي، عن نعيم المجمر، فذكره.","vol":"4","page":403},{"text":"٢٤٦٩ - (خ س) أبو سعيد الخدري - ﵁ -: قال: «قلنا: يا رسولَ الله، هذا السلامُ عليك، فَكيفَ نُصلِّي عليكَ؟ قال: قولوا: اللَّهمَّ صَلِّ عَلَى مُحمد عبدِكَ ورسولِكَ، كما صليتَ على آلِ إبراهيمَ، وبَارِك على محمد، وآل محمد، كما بَاركتَ على إِبْراهيم وآلِ إبراهيم» . أَخرجه البخاريُّ، والنسائي (١) .\n_________\n(١) رواه البخاري ١١ / ١٤١ في الدعوات، باب الصلاة على النبي ﷺ، وفي تفسير سورة الأحزاب، باب قوله تعالى: ﴿إن الله وملائكته يصلون على النبي﴾، والنسائي ٣ / ٤٩ في السهو، باب نوع آخر من الصلاة على النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٧) قال: حدثنا ع بند الملك بن عمرو، قال: حدثنا عبد الله بن جعفر الزهري. والبخاري (٦/١٥١) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث. وفي (٦/١٥١، ٨/٩٥) قال: حدثنا إبراهيم بن حمزة، قال: حدثنا ابن أبي حازم، والدراوردي. وابن ماجة (٩٠٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مخلد (ح) وحدثنا محمد بن المثنى، قال: حدثنا أبو عامر، قال: أنبأنا عبد الله بن جعفر. والنسائي (٣/٤٩)، وفي الكبرى (١١٢٥) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا بكر وهو ابن مضر.\nستتهم - عبد الله بن جعفر، والليث، وابن أبي حازم، والدرواردي وخالد، وبكر بن مضر -عن يزيد بن عبد الله بن الهاد، عن عبد الله بن خباب، فذكره.","vol":"4","page":403},{"text":"٢٤٧٠ - (س) طلحة بن عبيد الله - ﵁ -: أَن رجلًا أَتى النبيَّ -ﷺ-، فقال: «كيف نُصلِّي عليكَ يا نبيَّ اللهِ؟» قال: قولوا: «اللَّهمَّ صَلِّ على محمد [وعلى آلِ محمد] كما صَليتَ على إِبْرَاهيم، إِنكَ حَميدٌ مجيد، وبارِك على محمد، وعلى آل محمدٍ، كما بَارَكت على إبراهيم، إِنَّكَ حميد مجيد» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٤٨ في السهو، باب الصلاة على النبي ﷺ، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/١٦٢) (١٣٩٦) قال: حدثنا محمد بن بشر، قال: حدثنا مجمع بن يحيى الأنصاري. والنسائي (٣/٤٨) وفي الكبرى (١١٢٢) . وفي عمل اليوم والليلة (٥٢) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا محمد بن بشر، قال: حدثنا مجمع بن يحيى. وفي (٣/٤٨)،في الكبري (١١٢٣) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا شريك.\nكلاهما - مجمع، وشريك - عن عثمان بن موهب، عن موسى بن طلحة، فذكره.","vol":"4","page":404},{"text":"٢٤٧١ - (خ م ط د س) أبو حميد الساعدي - ﵁ -: قال: [قالوا]: «يا رسولَ الله، كيف نصلِّي عليك؟ قال: قولوا: اللَّهمَّ صَلِّ على محمد، وعلى أَزواجهِ وذُرِّيَّتِهِ، كما صلَّيْتَ على [آل] إِبراهيم، وبَارِك على مُحمدٍ، وعلى أَزْواجِهِ وذُريته، كما باركتَ على [آلِ] إِبراهيم، إِنَّكَ حَميدٌ مجيدٌ» . أخرجه الجماعة إلا الترمذي، وعند أَبي داود «وَعَلى آلِ إِبراهيمَ» في الموضعين (١) .\n_________\n(١) رواه البخاري ١١ / ١٤٦ و١٤٧ في الدعوات، باب هل يصلى على غير النبي ﷺ، وفي الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾، ومسلم رقم (٤٠٧) في الصلاة، باب الصلاة على النبي ﷺ بعد التشهد، والموطأ ١ / ١٦٥ في قصر الصلاة، باب ما جاء في الصلاة على النبي ﷺ، وأبو داود رقم (٩٧٩) في الصلاة، باب الصلاة على النبي ﷺ بعد التشهد، والنسائي ٣ / ٤٩ في السهو، باب نوع آخر من الصلاة على النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٢٠) . وأحمد (٥/٤٢٤) قال: قرأت على عبد الرحمن. والبخاري (٤/١٧٨) قال: حدثنا عبد الله بن يوسف. وفي (٨/٩٦) قال: حدثنا عبد الله بن مسلمة ومسلم (٢/١٦) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا روح، وعبد الله بن نافع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا روح. وأبو داود (٩٧٩) قال: حدثنا القعنبي. (ح) وحدثنا بن السرح، قال: أخبرنا ابن وهب. وابن ماجة (٩٠٥) قال: حدثنا عمار بن طالوت، قال: حدثنا عبد الملك بن عبد العزيز الماجشون، والنسائي (٣/٤٩) قال: أخبرنا قتيبة بن سعيد، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم. وفي عمل اليوم والليلة (٥٩) قال: أخبرنا الحارث بن مسكين، قراءة عليه، عن ابن القاسم. وفي الكبرى تحفة الأشراف (١١٨٩٦) عن محمد بن سلمة عن ابن القاسم.\nتسعتهم -عبد الرحمن، وعبد الله بن يوسف، وعبد الله بن مسلمة القعنبي، وروح بن عبادة، وعبد الله بن نافع، وابن وهب، وعبد الملك بن عبد العزيز الماجشون، وقتيبة بن سعد، وابن القاسم - عن مالك، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، عن عمرو بن سليم، فذكره.","vol":"4","page":404},{"text":"٢٤٧٢ - (م ت د س) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «مَنْ صلَّى عليَّ واحِدَة صَلى اللهُ عليه عَشْرًا» . ⦗٤٠٥⦘ أخرجه مسلم، والترمذي وأَبُو داود، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٤٠٨) في الصلاة، باب الصلاة على النبي ﷺ بعد التشهد، والترمذي رقم (٤٨٥) في الصلاة، باب ما جاء في فضل الصلاة على النبي ﷺ، وأبو داود رقم (١٥٣٠) في الصلاة، باب في الاستغفار، والنسائي ٣ / ٥٠ في السهو، باب الفضل في الصلاة على النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٢) قال: حدثنا ربعي. قال: حدثنا عبد الرحمن بن إسحاق. وفي (٢/٣٧٢، ٣٧٥) قال: حدثنا سليمان بن داود. قال: أنبأنا إسماعيل، يعني ابن جعفر. وفي (٢/٤٨٥) قال: حدثنا عبد الرحمن، عن زهير. (ح) وأبو عامر. قال: حدثنا زهير. الدارمي (٢٧٧٥) قال: أخبرنا يحيى بن حسان. قال: حدثنا إسماعيل بن جعفر المدني. والبخاري في الأدب المفرد (٦٤٥) قال: حدثنا إبراهيم بن موسى. قال: حدثنا إسماعيل بن جعفر. ومسلم (٢/١٧) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل، وهو ابن جعفر. وأبو داود (١٥٣٠) قال: حدثنا سليمان بن داود العتكي. قال: حدثنا إسماعيل بن جعفر. والترمذي (٤٨٥) قال: حدثنا علي بن حجر. قال: أخبرنا إسماعيل بن جعفر. والنسائي (٣/٥٠)، وفي الكبرى (١١٢٨) قال: أخبرنا علي بن حجر. قال: حدثنا إسماعيل بن جعفر.\nثلاثتهم (عبد الرحمن، وإسماعيل بن جعفر، وزهير) عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"4","page":404},{"text":"٢٤٧٣ - (س) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَن صلَّى عليَّ [صلاة] واحدة، صَلى اللهُ عليه عَشْرَ صَلَوَاتٍ، وحُطَّت عنه عَشْرُ خَطيئاتٍ، ورُفِعَتْ له عَشْرُ دَرَجَاتٍ» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٥٠ في السهو، باب الفضل في الصلاة على النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الإمام أحمد (٣/١٠٢) قال: ثنا محمد بن فضيل، ثنا يونس بن عمرو، عن بريدة بن أبي مريم، فذكره.\nقال العماد ابن كثير: رواه النسائي من حديث يونس به، وروي عن يونس عن أبيه عن بريدة، وروي عن بريدة عن الحسن، عن أنس. وقد ثبت سماع بريدة بن أنس، واختاره الضياء في صحيحه قال: وفي مسلم عن أبي هريرة مرفوعا مثله. جامع المسانيد (٢١/٧٧) .","vol":"4","page":405},{"text":"٢٤٧٤ - (س) أبو طلحة - ﵁ -: أَنَّ رسولَ الله - ﷺ- «جاءَ ذَاتَ يومٍ والبِشْرُ في وَجْههِ، فقُلنا: إِنَّا لَنَرى البِشْرَ فِي وَجْهِكَ؟ قال: إِنَّهُ أَتَاني المَلَكُ، فقال: يَا مُحمدُ، إِنَّ رَبكَ يقولُ: أَمَا يُرْضِيكَ أَنَّهُ لا يُصَلِّي عليكَ أحدٌ إِلا صلَّيتُ عليه عَشْرًا، ولا يُسَلِّم عليكَ أحدٌ إِلا سَلَّمْتُ عليه عشرًا» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٥٠ في السهو، باب الفضل في الصلاة على النبي ﷺ، وفي سنده سليمان الهاشمي مولى الحسين بن علي، وهو مجهول، وذكره ابن حبان في \" الثقات \"، وعنه رواه أحمد في \" المسند \" ٤ / ٢٩، ٣٠، وإسماعيل القاضي في فضل الصلاة على النبي ﷺ رقم (٢) طبع المكتب الإسلامي، والحاكم ٢ / ٤٢٠ وصححه، ووافقه الذهبي.\nأقول: وللحديث شواهد يرتقي بها إلى درجة الحسن أو الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٩، ٣٠) قال: حدثنا عفان. وفي (٤/٣٠) قال: حدثنا أبو كامل. والدارمي (٢٧٧٦) قال: حدثنا سليمان بن حرب والنسائي (٣/٤٤) وفي الكبرى (١١١٥) قال: أخبرنا إسحاق بن منصور الكوسج المروزي، قال: أنبأنا عفان. وفي (٣/٥٠) . وفي الكبري (١١٢٧) . وفي عمل اليوم والليلة (٦٠) قال: أخبرنا سويد بن نصر. قال: حدثنا عبد الله - يعني ابن المبارك -.\nأربعتهم (عفان، وأبو كامل، وسليمان بن حرب، وابن المبارك) عن حماد بن سلمة، قال: أخبرنا ثابت، عن سليمان مولى الحسن بن علي، عن عبد الله بن أبي طلحة، فذكره.","vol":"4","page":405},{"text":"٢٤٧٥ - (ت) عبد الله بن مسعود - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ ⦗٤٠٦⦘ قال: «أَولَى الناسُ بي يومَ القِيامَةِ أكثَرُهُمْ عَلَيَّ صلاة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٨٤) في الصلاة، باب ما جاء في فضل الصلاة على النبي ﷺ، وفي سنده عبد الله بن كيسان الزهري مولى طلحة بن عبد الله بن عوف، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٤٨٤) قال: حدثنا محمد بن بشار، بندار، قال: حدثنا محمد بن خالد بن عثمة، قال: حدثني موسى بن يعقوب الزمعي، قال: حدثني عبد الله بن كيسان، أن عبد الله بن شداد أخبره، فذكره.","vol":"4","page":405},{"text":"٢٤٧٦ - (ت) علي بن أبي طالب - ﵁ -: قال: قال رسول الله - ﷺ-: «البخيلُ مَن ذُكِرْتُ عِندَهُ فَلَمْ يُصَلِّ عَلَيَّ» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٤٠) في الدعوات، باب رقم (١١٠)، وأخرجه أيضًا أحمد في \" المسند \"، والنسائي في \" سننه الكبرى \"، والبيهقي في \" الدعوات \"، و\" الشعب \"، والطبراني في \" الكبير \"، وابن حبان في صحيحه، وإسماعيل بن إسحاق القاضي في فضل الصلاة على النبي ﷺ من طرق، وهو حديث حسن لطرقه وشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي في عمل اليوم والليلة (٥٧) قال: أخبرنا زكريا بن يحيى، قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز، عن عمارة بن غزية، عن عبد الله بن علي بن الحسين، فذكره.\n* قال النسائي: مرسل. يعني عبد الله بن علي بن الحسين لم يسمع من علي.","vol":"4","page":406},{"text":"٢٤٧٧ - (س) عبد الله بن مسعود - ﵁ -: قال: قال رسول الله - ﷺ-: «إِنَّ لله تعالى مَلائِكة سَيَّاحِينَ في الأرضِ يُبَلِّغُوني من أُمَّتي السلامَ» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٤٣ في السهو، باب السلام على النبي ﷺ، ورواه أيضًا أحمد في \" المسند \"، والدارمي، وابن حبان في صحيحه، وإسماعيل بن إسحاق القاضي في فضل الصلاة على النبي ﷺ، والحاكم ٢ / ٤٢١ وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٨٧) (٣٦٦٦) قال: حدثنا ابن نمير. وفي (١/٤٤١) (٤٢١٠) قال: حدثنا وكيع، وعبد الرحمن. وفي (١/٤٥٢) (٤٣٢٠) قال: حدثنا معاذ بن معاذ. والدارمي (٢٧٧٧) قال: حدثنا محمد بن يوسف. والنسائي (٣/٤٣) . وفي الكبرى (١١١٤) قال: أخبرنا عبد الوهاب بن عبد الحكم الوراق، قال: حدثنا معاذ بن معاذ (ح) وأخبرنا محمود بن غيلان، قال: حدثنا وكيع، وعبد الرزاق. وفي عمل اليوم والليلة (٦٦) قال: أخبرنا سويد بن نصر بن سويد، قال: أخبرنا عبد الله. وفي الكبرى تحفة الأشراف (٩٢٠٤) عن محمد بن بشار، عن يحيى. (ح) وعن أبي بكر بن علي، عن يوسف بن مروان، عن فضل.\nتسعتهم - عبد الله بن نمير، ووكيع، وعبد الرحمن، ومعاذ، ومحمد بن يوسف، وعبد الرزاق، وعبد الله بن المبارك، ويحيى، وفضل - عن سفيان بن سعيد الثوري.\n٢- وأخرجه النسائي في الكبرى تحفة الأشراف (٩٢٠٤) عن الفضل بن العباس بن إبراهيم، عن محبوب بن موسى، عن أبي إسحاق الفزاري، عن الأعمش، وسفيان.\nكلاهما (سفيان، والأعمش) عن عبد الله بن السائب، عن زاذان، فذكره.","vol":"4","page":406},{"text":"٢٤٧٨ - (س) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «لا تَجْعَلُوا بُيُوتَكم قُبورًا، ولا تَجْعَلوا قَبْرِي عِيدا، وصَلُّوا ⦗٤٠٧⦘ عَلَيَّ، فَإِنَّ صَلاتَكُم تَبْلُغُني حَيثُ كُنْتُم» .\nأَخرجه النسائي (١) .\n_________\n(١) كذا في الأصل والمطبوع: رواه النسائي، ولم أجده عنده في \" سننه الصغرى \"، ولعله عند النسائي في \" سننه الكبرى \"، أو في \" عمل اليوم والليلة \"، وهو عند أبي داود رقم (٢٠٤٢) في المناسك، باب زيارة القبور، ورواه أحمد في \" المسند \" ٢ / ٣٦٧، وأخرجه أيضًا إسماعيل بن إسحاق القاضي في فضل الصلاة على النبي ﷺ من حديث علي بن الحسين رقم (٢٠)، ومن حديث الحسن ابن علي رقم (٣٠) طبع المكتب الإسلامي، وهو حديث حسن، حسنه الحافظ في \" تخريج الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف في سنن النسائي على هذا الحديث ولا في الأصول أو مسند أحمد أو غيره، إنما هو معروف من حديث الحسن بن علي أو الحسين، راجع فتح المجيد بتحقيقي.","vol":"4","page":406},{"text":"٢٤٧٩ - (س) زيد بن خارجة - ﵁ -: قال: «أنَا سَألتُ رسولَ الله - ﷺ-؟ قال: صَلُّوا عَلَيَّ، فَاجْتَهِدُوا فِي الدُّعَاءِ، وقولوا: اللَّهمَّ صَلِّ على مُحمدٍ، وَعَلَى آلِ مُحَمد» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٤٩ في السهو، باب نوع آخر من الصلاة على النبي ﷺ، ورواه أيضًا أحمد في \" المسند \" ١ / ١٩٩، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٩٩) (١٧١٤) قال: حدثنا علي بن بحر، قال: حدثنا عيسى بن يونس. والنسائي (٣/٤٨)، وفي عمل اليوم والليلة ل (٥٣)، وفي الكبرى (١١٢٤) قال: أخبرنا سعيد بن يحيى بن سعيد الأموي في حديثه، عن أبيه. وفي الكبرى تحفة الأشراف (٣٧٤٦) عن محمد بن معمر، عن أبي هشام المخزومي (ح) وعن إبراهيم بن يعقوب، عن عبد الله بن يحيى الثقفي - ثقة مأمون - كلاهما عن عبد الواحد بن زياد.\nثلاثتهم - عيسى، ويحيى، وعبد الواحد - عن عثمان بن حكيم، عن خالد بن سلمة، عن موسى بن طلحة، فذكره.\n* لفظ رواية عيسى بن يونس: «قال موسى: سألت زيد بن خارجة عن الصلاة على النبي -ﷺ-، فقال زيد: إني سألت رسول الله -ﷺ- نفسي، كيف الصلاة عليك؟ قال: صلوا واجتهدوا ثم قولوا: اللهم بارك على محمد وعلى آل محمد، كما باركت على إبراهيم إنك حميد مجيد.» .","vol":"4","page":407},{"text":"٢٤٨٠ - (ط) عبد الله بن دينار - ﵀ -: قال: «رأَيتُ عبدَ الله بنَ عمرَ يَقِفُ على قَبرِ النبيِّ -ﷺ- فَيُصَلِّي على النبيِّ - ﷺ- وأَبي بَكْرٍ وعمر» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٦ في قصر الصلاة، باب ما جاء في الصلاة على النبي ﷺ، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٣٩٨) عن عبد الله بن دينار، فذكره.\nقال الإمام الزرقاني: قالوا: وإنما رواه القعنبي وابن بكير وسائر رواة الموطأ: (فيصلي على النبي -ﷺ- ويدعو لأبي بكر وعمر) ... ولعل إنكار العلماء رواية يحيى ومن تابعه من حيث اللفظ الذي خالف فيه الجمهور، فتكون روايته شاذة.","vol":"4","page":407},{"text":"الكتاب الثاني من حرف الدال: في الديات، وفيه ستة فصول\n<span data-type=\"title\" id=toc-494>الفصل الأول: في دية النفس وتفصيلها</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-495>الفرع الأول: في دية الحر المسلم الذكر</span>\n٢٤٨١ - (د س ت) عمرو بن شعيب - ﵀ -: عن أبيه عن جده قال: «قضى رسولُ الله -ﷺ-: أَن مَن قُتِلَ خطأ، فَدِيَتُهُ من الإِبلِ مِائَةٌ: ثلاثُونَ بِنْتَ مَخَاضٍ، وثلاثونَ بِنْتَ لَبُونٍ، وثلاثونَ حِقَّة، وعَشْرَةُ بني لَبونٍ ذَكَر» . أخرجه أَبو دَاود، والنسائي.\nوفي رواية الترمذي عن أبيه، عن جده أنَّ رسولَ الله - ﷺ- قال: «مَن قَتَلَ مُتَعَمِّدًا، دُفِعَ إِلى أَولِياءِ المقتول، فَإِن شَاؤُوا قَتَلُوا، وَإِن شَاؤوا أَخَذُوا ⦗٤٠٩⦘ الدِّيَةَ، وَهي ثلاثونَ حِقَّة، وثَلاثُونَ جَذَعَة، وَأَرْبَعُونَ خَلِفَة، وما صالحُوا عليهِ فَهُو لهمْ، وذلك لتشدِيدُ العَقل» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خطأ): الخطأ في القتل: أن تقتل إنسانًا بفعلك من غير قصدك أن تقتله، أو لا تقصد ضربه بما قتلته به.\n(العمد): القصد إلى القتل كيفما كان، وفيه القود، إلا أن يكون قتلًا بالمثقل، فإن أبا حنيفة لا يوجب فيه القصاص.\n(فديته): الدية: ثمن القتل وأرش الجناية.\n(بنت مخاض): هي ما كان لها سنة إلى تمام سنتين، لأن أمها ذات مخاض، أي: حمل.\n(حِقَّة): الحقة والحق: ما استكمل ثلاث سنين ودخل في الرابعة، سمي بذلك، لأنه استحق أن يُركب ويحمل عليه.\n(جَذَعَة): الجذع والجذعة: ما دخل في السنة الخامسة إلى آخرها. ⦗٤١٠⦘\n(خَلِفَه): الخَلِفَة: الناقة الحامل، والجمع خلفات، وتجمع أيضًا: المخاض من غير لفظها.\n_________\n(١) رواه أبو داود رقم (٤٥٤١) في الديات، باب الدية كم هي، والترمذي رقم (١٣٨٧) في الديات، باب في الدية كم هي من الإبل، والنسائي ٨ / ٤٣ في القسامة، باب كم دية شبه العمد، وفي سنده محمد بن راشد المكحولي الخزاعي الدمشقي، وهو صدوق يهم، وسليمان بن موسى الأموي الدمشقي الأشدق وهو صدوق فقيه، في حديثه بعض لين، وخلط قبل موته بقليل، ومع ذلك فقد حسنه الترمذي.\nقال الشوكاني في \" نيل الأوطار \": قال الخطابي: هذا الحديث لا أعرف أحدًا قال به من الفقهاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (٢/١٧٨) (٦٦٦٢) قال: حدثنا حسين بن محمد وهاشم، يعني ابن القاسم. وفي (٢/١٧٨) (٦٦٦٣) قال: حدثنا حسين. وفي (٢/١٨٢) (٦٧١١) قال: حدثنا عبد الرزاق. وفي (٢/١٨٣) (٦٧١٦، ٦٧١٧، ٦٧١٨) قال: حدثنا أبو النضر وعبد الصمد، وفيه (٢/١٨٣) (٦٧١٩) (٢/١٨٤) (٦٧٢٤) قال: حدثنا أبو النضر. وفي (٢/١٨٥) (٦٧٤٢) قال: حدثنا عبد الصمد. وفي (٢/١٨٦) (٦٧٤٣) قال: حدثنا عبد الصمد وحسين بن محمد. وفي (٢/٢٢٤) (٧٠٨٨، ٧٠٩٠، ٧٠٩١، ٧٠٩٢) قال: حدثنا أبو سعيد مولى بني هاشم. وأبو داود (٤٥٠٦) قال: حدثنا مسلم. وفي (٤٥٤١) قال: حدثنا مسلم بن إبراهيم (ح) وحدثنا هارون بن زيد بن أبي الزرقاء، قال: حدثنا أبي. وفي (٤٥٦٤) قال: وجدت في كتابي: عن شيبان، ولم أسمعه منه، فحدثناه أبو بكر صاحب لنا ثقة، قال: حدثنا شيبان. وفي (٤٥٦٥) قال: حدثنا محمد بن يحيى بن فارس، قال حدثنا محمد بن بكار بن بلال العاملي. قال (محمد بن يحيى بن فارس): وزادنا خليل. وابن ماجة (٢٦٢٦) قال: حدثنا محمود بن خالد الدمشقي، قال: حدثنا أبي. وفي (٢٦٣٠)، (٢٦٤٧) قال: حدثنا إسحاق بن منصور المروزي، قال: أنبأنا يزيد بن هارون. والترمذي (١٣٨٧) قال: حدثنا أحمد بن سعيد الدارمي، قال: أخبرنا حبان، وهو ابن هلال. والنسائي (٨/٤٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يزيد بن هارون. وفي (٨/٤٥) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن.\nجميعهم - حسين، وهاشم بن القاسم أبو النضر، وعبد الرزاق، وعبد الصمد، وأبو سعيد، ومسلم، وزيد بن أبي الزرقاء، وشيبان، ومحمد بن بكار، وخليل، وخالد الدمشقي، ويزيد بن هارون، وحبان ابن هلال، وعبد الرحمن بن مهدي - عن محمد بن راشد، عن سليمان بن موسى.\n٢- وأخرجه أحمد (٢/٢١٧) (٧٠٣٣) قال: حدثنا يعقوب، قال: حدثنا أبي. وأبو داود (٤٥٨٣) قال حدثنا يزيد بن خالد بن موهب الرملي، قال: حدثنا عيسى بن يونس.\nكلاهما (إبراهيم بن سعد والد يعقوب، وعيسى) عن محمد بن إسحاق.\n٣- وأخرجه أحمد (٢/٢١٥) (٧٠١٣) قال: حدثنا عبد الوهاب. والدارمي (٢٣٧٧، ٢٣٧٩) قال: أخبرنا عثمان بن محمد، قال: أخبرنا عبدة. وابن ماجة (٢٦٥٣، ٢٦٥٥) قال: حدثنا جميل بن الحسن العتكي، قال: حدثنا عبد الأعلى. والنسائي (٨/٥٥) قال: أخبرنا الحسين بن منصور، قال: حدثنا حفص بن عبد الرحمن.\nأربعتهم (عبد الوهاب، وعبدة بن سليمان، وعبد الأعلى، وحفص) عن سعيد بن أبي عروبة، عن مطر.\n٤- وأخرجه أبو داود (٤٥٤٢) قال: حدثنا يحيى بن حكيم، قال: حدثنا عبد الرحمن بن عثمان. وفي (٤٥٦٣) قال: حدثنا زهير بن حرب أبو خيثمة، قال: حدثنا يزيد بن هارون. والنسائي (٨/٥٥) قال: أخبرنا محمد بن معاوية، قال: حدثنا عباد.\nثلاثتهم (عبد الرحمن بن عثمان، ويزيد، وعباد بن العوام) عن حسين المعلم.\n٥- وأخرجه ابن ماجة (٢٦٤٤) قال: حدثنا هشام بن عمار، قال: حدثنا حاتم بن إسماعيل، عن عبد الرحمن بن عياش.\nخمستهم (سليمان بن موسى، وابن إسحاق، ومطر، وحسين المعلم، وعبد الرحمن بن عياش) عن عمرو ابن شعيب، عن أبيه، فذكره.\n* الروايات مطولة ومختصرة.","vol":"4","page":408},{"text":"٢٤٨٢ - (ت د س) عبد الله بن مسعود - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «في دية الخطَأِ: عِشْرُونَ جَذعة، وعِشرونَ بنتَ مَخاض، وعِشرون بنتَ لَبون، وعِشرون بني (١) مخاضٍ ذكور» . قال أَبو داود: وهو قول عبد الله. أَخرجه الترمذي، وأَبُو داود، والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بنت لَبْون): هي ما دخلت في السنة الثالثة إلى آخرها. واللَّبون: ذات اللبن، والذكر: ابن لبون، وابن مخاض.\n_________\n(١) في الأصل والمطبوع: بنو مخاض، والتصحيح من أبي داود.\n(٢) رواه الترمذي رقم (١٣٨٦) في الديات، باب في الدية كم هي من الإبل؟ وأبو داود رقم (٤٥٤٥) في الديات، باب الدية كم هي، والنسائي ٨ / ٤٣ و٤٤ في القسامة، باب ذكر أسنان دية الخطأ، وفي سنده الحجاج بن أرطاة، وهو صدوق كثير الخطأ والتدليس، قال الخطيب التبريزي في \" مشكاة المصابيح \": والصحيح أنه موقوف على ابن مسعود. أقول: وقد رواه بعضهم موقوفًا على ابن مسعود بإسناد حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول، والصواب وقفه: ورواية أبي معاوية: «أن رسول الله -ﷺ- جعل الدية في الخطأ أخماسا» . أخرجه أحمد (١/٣٨٤) (٣٦٣٥) قال: حدثنا أبو معاوية. وفي (١/٤٥٠) (٤٣٠٣) قال: حدثنا يحيى بن زكريا. والدارمي (٢٣٧٢) قال: أخبرنا عبد الله بن سعيد، قال: حدثنا أبو معاوية. وأبو داود (٤٥٤٥) قال: حدثنا مسدد، قال: حدثنا عبد الواحد. وابن ماجة (٢٦٣١) قال: حدثنا عبد السلام بن عاصم، قال: حدثنا الصباح بن محارب. والترمذي (١٣٨٦) قال: حدثنا علي بن سعيد الكندي الكوفي، قال: أخبرنا ابن أبي زائدة. (ح) وأخبرنا أبو هشام الرفاعي. قال: أخبرنا ابن أبي زائدة وأبو خالد الأحمر. والنسائي (٨/٤٣) قال: أخبرنا علي بن سعيد بن مسروق، قال: حدثنا يحيى بن زكريا بن أبي زائدة.\nخمستهم - أبو معاوية، ويحيى بن زكريا بن أبي زائدة، وعبد الواحد بن زياد، والصباح بن محارب، وأبو خالد الأحمر - عن حجاج بن أرطأة قال: حدثنا زيد بن جبير، عن خشف بن مالك، فذكره.\nقلت: قال التبريزي في مشكاة المصابيح: والصحيح أنه موقوف على ابن مسعود.","vol":"4","page":410},{"text":"٢٤٨٣ - (د) علي بن أبي طالب - ﵁ -: قال: «دِيَةُ شِبْهِ العمْدِ أَثلاثًا: ثلاث وثلاثونَ حِقة، وثلاثٌ وثلاثونَ جَذعَة، وأربَع وثلاثونَ ثَنيَّةٍ، إِلى بَازِلِ عَامِها، كُلَّهَا خَلِفَاتٌ» . وفي روايةٍ قال: «في الخطأ أَرباعًا: خَمسٌ وعشرون حِقة، وَخَمسٌ وعِشرونَ جذعة، وخَمسٌ وعِشرونَ ⦗٤١١⦘ بناتِ لبون، وخمس وعشرون بناتِ مَخَاض» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شِبْه العمد): أن ترميه بشيء ليس من عادته أن يقتل مثله فيصادف قضاء وقدرًا، أو يقع في مقتل فيقتل وليس من غرضك قتله، وهاتان القتلتان فيهما الدية دون القصاص.\n(ثَنية): الثني من الإبل والثنية: ما دخل في السادسة إلى آخرها.\n(بازل عامها): البَازِل: ما دخل في السنة التاسعة إلى آخرها، وذلك حين ينشق نابه، ثم يقال له بعد ذلك: بازل عام، وبازل عامين.\n_________\n(١) رقم (٤٥٥١) و(٤٥٥٣) في الديات، باب في الخطأ شبه العمد، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٥١)، (٤٥٥٣) قال: ثنا هناد، ثنا أبو الأحوص عن أبي إسحاق عن عاصم ابن حمزة، فذكره.\nفي الموطن الثاني فيه: أبو الأحوص، عن سفيان، عن أبي إسحاق به.\nقلت: إسناده حسن، لولا تدليس أبي إسحاق.","vol":"4","page":410},{"text":"٢٤٨٤ - (د) مجاهد بن جبر - ﵀ -: قال: «قضى عمر - ﵁ - في شبهِ العمد: ثلاثينَ حِقة، وثلاثينَ جذعة، وأَربعينَ خَلِفَة، ما بين ثَنِيةٍ إِلى بَازِل عامها» أَخرجه أَبو داود (١) .\n_________\n(١) رقم (٤٥٥٠) في الديات، باب في الخطأ شبه العمد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٥٥٠) قال: ثنا النفيلي، ثنا سفيان، عن ابن أبي نجيح عن مجاهد، فذكره.","vol":"4","page":411},{"text":"٢٤٨٥ - (د) أبو عياض عمرو بن الأسود - ﵀ -: «أَنَّ عُثمانَ بن عَفانٍ - ﵁ -، وزيد بن ثابت كانا يَجْعَلان المُغلَّظَةَ أَربعينَ جذعة خَلِفة، [وثلاثين حقة]، وثلاثين بنات لَبون، [وفي الخطأ: ثلاثين حقة، وثلاثين بنات لبون] وعشرين بني لَبُون ذَكَر، وعشرين بناتِ مخاض» أخرجه ⦗٤١٢⦘ أبو داود، وقال: وعن سعيد بن المسيب، عن زيد بن ثابت «في الدِّيَةِ المُغَلَّظَةِ ... فذكر مثله» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُغَلَّظة): تغليظ الدية: جعلها أثلاثًا: ثلاثون حِقة، وثلاثون جَذَعة، أربعون ما بين ثَنية إلى بازل عامها، كلها خَلِفَات، في بطونها أولادها.\n_________\n(١) رقم (٤٥٥٤) في الديات، باب في الخطأ شبه العمد، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٥٥٤) قال: ثنا محمد بن المثنى، ثنا محمد بن عبد الله، ثنا سعيد، عن قتادة، عن عبد ربه، عن أبي عياض فذكره.\nقلت: والإسناد الآخر (٤٥٥٥) عن محمد بن المثنى به إلى قتادة عن سعيد بن المسيب، فذكره بطوله.","vol":"4","page":411},{"text":"٢٤٨٦ - () أبان - مولى عثمان: قال: «كان عثمان بن عفان، وزيد بن ثابت - ﵄ - يَجْعَلان التَّغْلِيظَ بزيادة العَدَدِ، يُوصلانَها مائة وأربعين، الأربعون كُلُّها خَلِفات» (١) . أخرجه ... (٢) .\n_________\n(١) في المطبوع: يوصلانها مائة وأربعين كلها خلفات.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين العبدري،لم اهتد إليه.","vol":"4","page":412},{"text":"٢٤٨٧ - (س) عقبة بن أوس - ﵀ -: عن رجل من أصحاب رسول اللهﷺ- قال: «خطب النبيُّ - ﷺ- يومَ فتح مكة، فقال: أَلا وإن قَتيلَ الخطأِ العَمْدِ - بالسَّوْطِ والعصا والحجر- مائةٌ من الإِبلِ، مِنْهَا أَربَعُونَ ثَنيَّة إِلى بازِل عامِها، كُلُّهُنَّ خَلِفَةٌ» .\nوفي أخرى: «أَلا وَإِنَّ كل قتيل الخطأ العمد - أو شِبه العمد - قتيل السَّوطِ والعَصا: مائةٌ من الإِبلِ، منها أربعونَ في بُطُونها أَولادُها» . أَخرجه النسائي (١) .\n_________\n(١) ٨ / ٤١ و٤٢ في القسامة، باب كم دية شبه العمد، ورواه أيضًا البخاري في التاريخ والدارقطني وغيرهما، وهو حديث حسن يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٤١١) قال: حدثنا إسماعيل. قال: حدثنا خالد الحذاء، عن القاسم بن ربيعة، عن عقبة بن أوس. (وقال إسماعيل مرة: يعقوب بن أوس)، عن رجل من أصحاب النبي -ﷺ-، فذكره.\nأخرجه أبو داود (٤٥٤٧) (٤٥٨٨) قال: حدثنا سليمان بن حرب ومسدد، قالا: حدثنا حماد. و(٤٥٤٨) (٤٥٨٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. وابن ماجة (٢٦٢٧) قال: حدثنا محمد ابن يحيى، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد. والنسائي (٨/٤١) قال: أخبرني يحيى بن حبيب بن عربي، قال: أنبأنا حماد.\nكلاهما - حماد بن زيد، ووهيب - عن خالد الحذاء، عن القاسم بن ربيعة، عن عقبة بن أوس، فذكره. * أخرجه أحمد (٢/١٦٤) (٦٥٣٣) (٢/١٦٦) (٦٥٥٢) قال: حدثنا محمد بن جعفر. والدارمي (٢٣٨٨) قال: أخبرنا سليمان بن حرب. وابن ماجة (٢٦٢٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، ومحمد بن جعفر. والنسائي (٨/٤٠) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن.\nثلاثتهم (محمد بن جعفر، وسليمان، وعبد الرحمن) قالوا: حدثنا شعبة، عن أيوب، قال سمعت القاسم بن ربيعة يحدث عن عبد الله بن عمرو، فذكره مختصرا. وليس فيه (عقبة بن أوس) .\n* أخرجه أحمد (٣/٤١٠) قال: حدثنا هشيم والنسائي (٨/٤١) قال: حدثنا محمد بن كامل، قال: حدثنا هشيم. وفي (٨/٤١) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر بن المفضل. وفي (٨/٤٢) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد.\nثلاثتهم - هشيم، وبشر، ويزيد بن زريع عن خالد الحذاء، عن القاسم بن ربيعة، عن عقبة بن أوس، عن رجل من أصحاب النبي -ﷺ-، قال: خطب النبي -ﷺ-، فذكر نحوه. وفي رواية بشر. ورواية يزيد (يعقوب بن أوس) بدل (عقبة بن أوس) .\n* أخرجه النسائي (٨/٤١) قال: أخبرنا محمد بن بشار عن ابن أبي عدي، عن خالد، عن القاسم، عن عقبة بن أوس، أن رسول الله -ﷺ- قال، فذكره مرسلا.\n* أخرجه أحمد (٣/٤١٠) قال: حدثنا هشيم، قال: أخبرنا يونس. والنسائي (٨/٤٠) قال: أخبرنا محمد بن رسماعيل بن إبراهيم، قال: حدثنا يونس، قال: حدثنا حماد، عن أيوب. وفي (٨/٤٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا سهل بن يوسف، قال: حدثنا حميد.\nثلاثتهم (يونس، وأيوب، وحميد) عن القاسم بن ربيعة، أن رسول الله -ﷺ- خطب يوم الفتح، فذكره مرسلا.\n* أخرجه أحمد (٣/٤١٠) قال: حدثنا هشيم، قال: أخبرنا حميد، عن القاسم بن ربيعة، أنه قال: في هذا الحديث: وإن قتيل خطأ العمد بالسوط والعصا والحجر مئة من الإبل، منها أربعون في بطونها أولادها، فمن ازداد بعيرا فهو من أهل الجاهلية.","vol":"4","page":412},{"text":"٢٤٨٨ - (د س) عبد الله بن عمرو بن العاص - ﵄ -: «أَنَّ رسولَ الله - ﷺ- خطب يومَ الفتح بمكة على دَرَجَةِ البيت، فقال في خطبته: فكبَّرَ ثَلاثًا، ثم قال: لا إِله إِلا الله وحدَه لا شريكَ له، صَدَقَ وَعْدَهُ، ونصرَ عبْدَهُ، وَهَزَمَ الأحزابَ وحدَهُ: ألا إِنَّ كلَّ مَأثُرَةٍ كانت في الجَاهِليّة تُذْكَرُ وتُدْعى مِنْ دَمٍ، أوْ مَالٍ تَحْتَ قَدَميَّ، إِلا مَا كانَ مِن سِقَايَةِ الحَاجِّ، وسِدَانَةِ البيتِ، ثم قال: أَلا إِنَّ دِيةَ الخَطأِ شِبْهِ العمد - ما كان بالسَّوْطِ والعصا-: مائة من الإِبلِ، مِنْهَا أَربَعُونَ في بُطُونِهَا أَوْلادُهَا» .\nقَالَ أَبو داود: رواه القاسم بن ربيعة عن ابن عمر عن النبيِّ - ﷺ-، ورُوي عنه من طريق أخرى عن النبيِّ - ﷺ-. أخرجه أبو داود، والنسائي. وفي أخرى لأبي داود، قال: «عَقْلُ شِبهِ العَمدِ مُغَلَّظَةٌ مِثلُ عَقْلِ العمْدِ، ولا يُقْتَلُ صاحِبُهُ» .\nزاد في روايةٍ: «وَذلك أنْ يَنْزُوَ الشيطانُ بَيْنَ الناسِ، فَتكونَ دِماء في عِمِيَّا في غير ضَغِينةٍ، ولا حَمْلِ سِلاح» . وقد اختُلِفَ فيه على أَحدِ رواتِهِ، فرواه تارة عن ابن عَمرو، وتارة عن ابن عُمر، وتَارة مُرسَلًا.\nوفي أخرى للنسائي قال: قال النبيُّ - ﷺ-: «قَتيلُ الخطأِ - شِبْهُ العمدِ - بالسوْط والعصا: مائةٌ مِنَ الإِبلِ، أَرْبَعُونَ مِنْهَا في بُطُونِهَا أَوْلادُهَا» . وله في ⦗٤١٤⦘ أَخرى مرسلًا: «أَن النبيَّ - ﷺ- خطَبَ يومَ الفتحِ ... وذكر الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العقل): الدية وأصلها: أن القاتل كان إذا قتل قتيلًا جمع الدية من الإبل فعقلها بفناء أولياء المقتول ليقبلوها منه، فسميت الدية عقلًا، وأصل الدية: الإبل، ثم قومت بعد ذلك بالذهب والورق وغيرهما. والعاقلة: هم العصبة والأقارب من قبل الأب، الذين يعطون دية قتيل الخطأ.\n(مأثرة): المأثرة: واحدة المآثر المروية عن العرب، وهي مكارم أخلاقها، التي يحدث بها عنها.\n(سِقاية الحاج): ما كانوا يسقونه الحجيج من الزبيب المنبوذ في الماء.\n(سِدانة البيت): خدمته، والبيت: بيت الله الحرام.\n(ينزو): النزو: الوثوب.\n(عِمِيَّا): أي: جهالة. والمراد به: الخطأ. والمعنى: أن يترامى القوم فيوجد بينهم قتيل لا يُدرى من قتله، ويَعْمَى أمره فلا يتبين، ففيه الدية.\n(ضغينة): الضغينة: الحقد.\n_________\n(١) رواه أبو داود رقم (٤٥٤٧) في الديات، باب في الخطأ شبه العمد، و(٤٥٦٥)، باب ديات الأعضاء، والنسائي ٨ / ٤٠ في القسامة، باب كم دية شبه العمد، و٤٢، باب كم دية شبه العمد، من حديث ابن عمر، ورواه أيضًا ابن ماجة رقم (٢٦٢٧) في الديات، باب دية شبه العمد مغلظة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: راجع تخريج الحديث السابق.","vol":"4","page":413},{"text":"<span data-type=\"title\" id=toc-496>الفرع الثاني: في دية المرأة، والمكاتب، والمعاهد والذمي، والكافر</span>\n٢٤٨٩ - (س) عمرو بن شعيب - ﵀ -: عن أَبيه عن جده قال: قال رسول الله - ﷺ-: «عَقْلُ المرأة: مَثَلْ عَقْلِ الرَّجُلِ، حتى يَبلُغَ الثُّلثَ من دِيَتِهِ (١)» . أخرجه النسائي (٢) .\n_________\n(١) في النسائي المطبوع: حتى يبلغ الثلث من ديتها.\n(٢) ٨ / ٤٤ و٤٥ في القسامة، باب عقل المرأة، من حديث إسماعيل بن عياش، عن ابن جريج عن عمرو بن شعيب، وإسماعيل بن عياش الحمصي، صدوق في روايته عن أهل بلده، مخلط في غيرهم، وهذا منها، وابن جريج، وهو عبد الملك بن عبد العزيز الأموي المكي، ثقة فقيه فاضل، ولكن يدلس ويرسل، وقال الحافظ في \" تهذيب التهذيب \": وقال الترمذي: قال محمد بن إسماعيل (يعني البخاري) لم يسمع ابن جريج من عمرو بن شعيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه النسائي (٨/٤٤) قال: أخبرنا عيسى بن يونس، قال: حدثنا ضمرة، عن إسماعيل بن عياش عن ابن جريج، عن عمرو بن شعيب، عن أبيه، فذكره.\nقلت: ابن جريج مدلس وقد عنعنه، وابن عياش ضعيف مضطرب في روايته عن غير الشاميين، وهذا منها.","vol":"4","page":415},{"text":"٢٤٩٠ - (ت د س) عبد الله بن عباس - ﵄ -: أَن نَبيَّ الله -ﷺ-: «قضَى في المُكَاتِب أَن يُودَى بِقَدْر ما عَتقَ منه ديةَ الحرّ» . زاد في روايةٍ: «وما بقيَ ديةُ العَبد» . وفي أخرى: «أَنَّ مُكاتَبًا قُتِلَ على عهد رسولِ الله - ﷺ- فأمرَ أن يُودَى: ما أَدَّى ديةَ الحرِّ، ومالًا، ديِةَ المملوك» .\nوفي روايةٍ قال: «إِذَا أصاب المكاتَبُ حَدًّا، أَو وَرِثَ ميراثًا، يَرِثُ على قدر ما عتقَ منه» .\nقال أبو داود: وروي عن عكرمة، عن علي، عن النبيِّ - ﷺ-، وروي ⦗٤١٦⦘ عن عكرمة، عن النبيِّ - ﷺ-، وجعله بعضُهم من قول عكرمة.\nوأَخرج النسائي الروايتين الأوليين.\nوأخرج الترمذي الرواية الآخرة، وزاد فيها: قال: وقال النبيُّ - ﷺ-: «يُودَى المكَاتَب بِحصَّةِ ما أَدَّى ديةَ حُرٍّ، وما بَقيَ دِيةَ عبْدٍ» (١) .\n_________\n(١) رواه أبو داود رقم (٤٥٨١) في الديات، باب في دية المكاتب، والنسائي ٨ / ٤٥ و٤٦ في القسامة، باب دية المكاتب، والترمذي رقم (١٢٥٩) في البيوع، باب في المكاتب إذا كان عنده ما يودي، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (١/٢٢٢) (١٩٤٤)، (١/٢٢٦) (١٩٨٤) قال: حدثنا إسماعيل، قال: حدثنا هشام الدستوائي. وفي (١/٢٦٠) (٢٣٥٦) قال: حدثنا محمد بن عبد الله، قال: حدثنا هشام بن أبي عبد الله. وفي (١/٢٩٢) (٢٦٦٠) قال: حدثنا عفان، قال: حدثنا أبان العطار. وفي (١/٣٦٣) (٣٤٢٣) قال: حدثنا يعلى، قال: حدثنا حجاج الصواف. وأبو داود (٤٥٨١) قال: حدثنا مسدد قال: حدثنا يحيى بن سعيد. (ح) وحدثنا إسماعيل، عن هشام. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا يعلى ابن عبيد، قال: حدثنا حجاج الصواف. والنسائي (٨/٤٥) قال: أخبرنا محمد بن المثنى، قال: حدثنا وكيع، قال: حدثنا علي بن المبارك (ح) وأخبرنا محمد بن عبيد الله بن يزيد، قال: حدثنا عثمان بن عبد الرحمن الطرائفي، قال: حدثنا معاوية. وفي (٨/٤٦) قال: حدثنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا يعلى، عن الحجاج الصواف. وفي (٨/٤٦) قال: أخبرنا القاسم بن زكريا بن دينار، قال: حدثنا سعيد بن عمرو الأشعثي، قال: حدثنا حماد بن زيد، عن أيوب. وفي الكبرى تحفة الأشراف (٦٢٤٢) عن سليمان بن سلم، عن النضر بن شميل، عن هشام. (ح) وعن عبيد الله بن سعيد، عن معاذ بن هشام، عن أبيه. (ح) وعن عبيد الله بن فضالة، عن محمد بن المبارك، عن معاوية بن سلام.\nسبعتهم - هشام الدستوائي، وأبان العطار، وحجاج الصواف، ويحيى بن سعيد، وعلي بن المبارك، ومعاوية بن سلام، وأيوب - عن يحيى بن أبي كثير.\n٢- وأخرجه أحمد (١/٣٦٩) (٣٤٨٩) قال: حدثنا يزيد، قال: أخبرنا حماد بن سلمة. وأبو داود (٤٥٨٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد بن سلمة. والترمذي (١٢٥٩) قال: حدثنا هارون بن عبد الله البزاز، قال: حدثنا يزيد بن هارون، قال: أخبرنا حماد بن سلمة. والنسائي (٨/٤٦) قال: أخبرنا محمد بن عيسى بن النقاش، قال: حدثنا يزيد يعني ابن هارون، قال: أنبأنا حماد. (ح) وأخبرنا القاسم بن زكريا بن دينار، قال: حدثنا سعيد بن عمرو الأشعثي، قال: حدثنا حماد بن زيد. وفي الكبري تحفة الأشراف (٥٩٩٣) عن محمد بن إسماعيل بن إبراهيم، عن يزيد بن هارون، عن حماد ابن سلمة (ح) وعن أبي بكر بن علي، عن القواريري، عن حماد بن زيد.\nكلاهما -ابن سلمة، وابن زيد - عن أيوب.\nكلاهما - يحيى بن أبي كثير، وأيوب - عن عكرمة، فذكره.","vol":"4","page":415},{"text":"٢٤٩١ - (د) عمرو بن شعيب - ﵀ -: عن أَبيه عن جده: أَن النبيَّ - ﷺ- قال: «دِيَةُ المُعَاهِدِ نِصفُ دية الحرِّ» . أخرجه أَبو داود (١) .\n_________\n(١) رقم (٤٥٨٣) في الديات، باب في دية الذمي وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: راجع تخريج الحديث رقم (٢٤٨١) .","vol":"4","page":416},{"text":"٢٤٩٢ - (ت) عبد الله بن عباس - ﵄ -: أَنَّ رسولَ الله - ﷺ-: «وَدَى العَامِرَيَّينِ بدية المسلمينِ، [و] كان لهما عهدٌ من رسولِ الله (١) - ﷺ-» أخرجه الترمذي (٢) .\nوفي روايةٍ ذكرها رزين: «أنه وَدَى العامِرَيَّيْنِ بدية المسلميْنِ اللَّذَينِ قتلهما عمرو بن أُمَيَّةَ الضِّمرِيَ، وصاحبُه، ولم يَعلَما أَنَّ لهما عهدًا من رسولِ الله - ﷺ-» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ودى): وديت القتيل أديه، أي: أعطيت ديته.\n_________\n(١) في الأصل: كان لهما عهد من الله، والتصحيح من الترمذي.\n(٢) رقم (١٤٠٤) في الديات، باب رقم (١٢)، وفي سنده سعيد بن المرزبان، وهو ضعيف مدلس، ولذلك قال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، منكر: أخرجه الترمذي (١٤٠٤) قال: ثنا أبو كريب، قال: ثنا يحيى بن آدم عن أبي بكر بن عياش، عن أبي سعد، عن عكرمة، فذكره.\nقال الترمذي: هذا حديث غريب، لا نعرفه، إلا من هذا الوجه، وأبو سعد البقال اسمه سعيد بن المزربان.","vol":"4","page":416},{"text":"٢٤٩٣ - (س) عمرو بن شعيب - ﵀ -: عن أَبيه، عن جده: أَنَّ النبيَّ - ﷺ- قال: «عَقْلُ أَهلِ الذِّمَّة: نصفُ عقل المسلمين، وَهُم اليهودُ والنَّصَارى» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٤٥ في القسامة، باب كم دية الكافر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: راجع تخريج الحديث رقم (٢٤٨١) .","vol":"4","page":417},{"text":"٢٤٩٤ - (ت) [عمرو بن شعيب]- ﵀ -: أَنَّ النبيَّ - ﷺ- قال: «دِيَةُ عَقْلِ الكافِرِ نِصفُ [دِيَةِ] عَقْلِ المُؤمِن» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٤١٣) في الديات، باب في دية الكفار، وحسنه الترمذي، وهو كما قال، ورواه أيضًا ابن ماجة، وحسنه البوصيري في \" الزوائد \"، وصححه ابن الجارود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n راجع تخريج الحديث رقم (٢٤٨١) .","vol":"4","page":417},{"text":"<span data-type=\"title\" id=toc-497>الفصل الثاني: في دية الأعضاء والجراح</span>\n<span data-type=\"title\" id=toc-498>العين</span>\n٢٤٩٥ - (ط) سليمان بن يسار - ﵀-: قال: «إنَّ زَيدَ بنَ ثَابِت كانَ يقولُ في العينِ القائمةِ إِذا طُفِئَت: مِائَةُ دينار» . أَخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العين القائمة): هي التي تكون بحالها في موضعها، إلا أنها لا تبصر، ⦗٤١٨⦘ ولذلك قال: «السادة لمكانها» يعني: أن مكانها غير فارغ منها، وإنما ذهب ضوؤها.\n_________\n(١) ٢ / ٨٥٧ في العقول، باب في عقل العين إذا ذهب بصرها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ (١٦٦٦) قال: عن يحيى بن سعيد، عن سليمان بن يسار، فذكره.","vol":"4","page":417},{"text":"٢٤٩٦ - (د س) عمرو بن شعيب - ﵀ -: عن أَبيه عن جده قال: «قضى رسولُ الله - ﷺ- في العَيْنِ القائمةِ السَّادَّةِ لِمَكانِها بِثُلثِ الدِّيَةِ» . هذه رواية أبي داود.\nوفي رواية النسائي قال: قَضى في العين العَورَاء السادَّةِ لمكانها إذا طُمِسَتْ: بِثُلُثِ دِيَتِها ... الحديث (١) .\n_________\n(١) رواه أبو داود رقم (٤٥٦٧) في الديات، باب ديات الأعضاء، والنسائي ٨ / ٥٥ في القسامة، باب العين العوراء السادة لمكانها إذا طمست، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٥٦٧) قال: حدثنا محمود بن خالد السلمي، قال: حدثنا مروان، يعني ابن محمد. والنسائي (٨/٥٥) قال: أخبرنا أحمد بن إبراهيم ابن محمد، قال: أنبأنا ابن عائذ.\nكلاهما (مروان، ومحمد بن عائذ) قالا: حدثنا الهيثم بن حميد، قال: حدثني العلاء بن الحارث، قال: حدثني عمرو بن شعيب، عن أبيه، فذكره.\n* رواية مروان بن محمد مختصرة على: «قضى رسول الله -ﷺ- في العين القائمة السادة لمكانها بثلث الدية.» .","vol":"4","page":418},{"text":"الأضْرَاس\n٢٤٩٧ - (د س) عبد الله بن عمرو بن العاص - ﵄ -: أَنَّ النبيَّ - ﷺ- قال: «في الأَسنانِ خَمسٌ خَمسٌ» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٥٦٣) في الديات، باب ديات الأعضاء، والنسائي ٨ / ٥٥ و٥٦ في القسامة، باب عقل الأسنان، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: راجع تخريج الحديث رقم (٢٤٨١) .","vol":"4","page":418},{"text":"٢٤٩٨ - (ط) أبو غطفان (١) بن طريف المري - ﵀ -: «بعثه مَروانِ إِلى ابْنِ عباس يسألُه: ماذا في الضِّرس؟ فقال ابن عباسٍ: فيه خَمْسٌ مِن الإِبل. قال: فردَّني مَرْوان إِلى ابْن عباس، وقال: أَتَجْعَلُ مُقَدَّم الفَم مِثلَ ⦗٤١٩⦘ الأضراس؟ ! فقال ابن عباس: لو لم تَعتبر [ذلك] إِلا بالأصابع، عَقْلُهَا سواءٌ» . أَخرجه الموطأ (٢) .\n_________\n(١) في الأصل: ابن غطفان، والتصحيح من الموطأ المطبوع وكتب الرجال.\n(٢) ٢ / ٨٦٢ في العقول، باب العمل في عقل الأسنان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك في الموطأ (١٦٧٤) عن داود بن الحصين، عن أبي غطفان بن طريف فذكره.\nقلت: أبو غطفان يضعف في النقل.","vol":"4","page":418},{"text":"٢٤٩٩ - (ط) سعيد بن المسيب - ﵀-: قال: قضى عمر في الأَضْراس ببَعير بعير، وقضى معاويةُ في كلِّ ضِرسٍ بخمسة أبْعِرَةٍ، قال سعيد: «فَالدِّيَةُ تَنقصُ في قَضَاءِ عمر، وتَزيد في قضاءِ معَاويةِ، وَلَو كنتُ أنا جَعَلْتُها في كلِّ ضِرسٍ ثلاثةَ أبعِرَةٍ وثُلُثًا، فتلك الديةُ سواء» .\nكَذا رأيت في كتاب رزين، والذي رأَيته في كتاب الموطأ «في كلِّ ضِرْسٍ بعيرين بعيرين» (١) .\n_________\n(١) الموطأ ٢ / ٨٦١ في العقول، باب جامع عقل الإنسان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ (١٦٧٢) قال: عن يحيى بن سعيد، أنه سمع سعيد بن المسيب يقول: قضى عمر، فذكره.","vol":"4","page":419},{"text":"<span data-type=\"title\" id=toc-499>الأصابع</span>\n٢٥٠٠ - (د س) أبو موسى الأشعري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الأَصابِع سواء، عَشْرٌ عشر من الإِبل» .\nوفي رواية قال: «الأصابع سواء، قلت: عَشْرٌ عشرٌ؟ قال: نعم»، أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٥٥٦) في الديات، باب ديات الأعضاء، والنسائي ٨ / ٥٦ في القسامة، باب عقل الأصابع، ورواه أيضًا ابن حبان وابن ماجة وغيرهما، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/٣٩٧) قال: حدثنا هاشم بن القاسم، قال: حدثنا شعبة. وفي (٤/٣٩٨) قال: حدثنا حسين بن محمد، قال: حدثنا شعبة. وفي (٤/٣٩٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٤/٤٠٤) قال: حدثنا إسماعيل. والدارمي (٢٣٧٤) . وأبو داود (٤٥٥٧) قال الدارمي: أخبرنا، وقال أبو داود: حدثنا أبو الوليد، قال: حدثنا شعبة. والنسائي (٨/٥٦) قال: أخبرنا عمرو بن علي، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد.\nثلاثتهم - شعبة، وإسماعيل، وسعيد -عن غالب التمار، عن مسروق بن أوس (أو أوس بن مسروق) فذكره.\n* وأخرجه أحمد (٤/٤٠٣) قال: حدثنا محمد بن جعفر، وفي (٤/٤١٣) قال: حدثنا محمد بن بشر. وأبو داود (٤٥٥٦) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا عبدة يعني ابن سليمان. وابن ماجة (٢٦٥٤) قال: حدثنا رجاء بن المرجي السمرقندي، قال: حدثنا النضر بن شميل. والنسائي (٨/٥٦) قال: أخبرنا الحسين بن منصور، قال: حدثنا حفص، وهو ابن عبد الرحمن البلخي.\nخمستهم - ابن جعفر، وابن بشر، وعبدة بن سليمان، والنضر، وحفص -عن سعيد بن أبي عروبة، عن غالب التمار، عن حميد بن هلال، عن مسروق بن أوس، فذكره. زاد فيه (حميد بن هلال) .\n* وأخرجه النسائي (٨/٥٦) قال: أخبرنا أبو الأشعث، قال: حدثنا خالد، عن سعيد، عن قتادة، عن مسروق بن أوس، فذكره.\n* ولفظ رواية شعبة، عن غالب: الأصابع سواء. قال شعبة: فقلت: عشر عشر. قال: نعم.","vol":"4","page":419},{"text":"٢٥٠١ - (د س) عمرو بن شعيب - ﵀-: عن أَبيه، عن جده: «أَنَّ النبيّ - ﷺ- قال في خُطبَتِهِ - وهو مُسنِدٌ ظَهرَهُ إلى الكعبة -: في الأصابع: عشر عشر» . أخرجه أَبو داود، والنسائي (١) .\n_________\n(١) في المطبوع: أخرجه أبو داود والترمذي والنسائي، وليس هو عند الترمذي، إنما رواه أبو داود رقم (٤٥٦٢) في الديات، باب ديات الأعضاء، والنسائي ٨ / ٥٧ في القسامة، باب عقل الأصابع، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/١٧٩) (٦٦٨١) قال: ثنا يحيى، عن حسين، وفي (٢/١٨٠) (٦٩٩٠) (٢/١٩١) (٦٧٩٦) وفي (٢/١٩٢) (٦٧٩٧) وفي (٢/١٩٤) . (٦٨٢٤، ٦٨٢٧) قال: حدثنا وكيع، قال: حدثنا خليفة بن خياط، وفي (٢/١٨٢) (٦٧١٢) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، عن عبد الكريم الجزري. وفي (٢/١٨٤) (٦٧٢٧) قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة، عن داود بن أبي هند. وفي (٢/١٨٤) (٦٧٢٨) قال: حدثنا عبد الصمد، قال: حدثنا أبي، قال: حدثنا داود. وفي (٢/١٨٧) (٦٧٥٧) قال: حدثنا أبو كامل، قال: حدثنا حماد، يعني ابن سلمة، قال: أخبرني حبيب المعلم. وفي (٢/١٨٩) (٦٧٧٠، ٦٧٧٢) قال: حدثنا محمد بن جعفر، قال: حدثنا حسين المعلم. وفي (٢/٢٠٧) (٦٩٣٣) قال: حدثنا يزيد، قال: أخبرنا حسين المعلم. وفي (٢/٢١١) (٦٩٧١) قال: حدثنا عبد الصمد، قال: حدثنا عمران القطان، قال: حدثنا عامر الأحول. وفي (٢/٢١٢) (٦٩٩٢) قال: حدثنا عبد الوهاب بن عطاء، قال: وحدثنا حسين المعلم. وأبو داود (٢٢٧٤) قال: حدثنا زهير بن حرب، قال: حدثنا يزيد بن هارون، قال: أخبرنا حسين المعلم. وفي (٣٥٤٧، ٤٥٦٦) قال: حدثنا أبو كامل، قال: حدثنا خالد، يعني ابن الحارث، قال: حدثنا حسين. وفي (٤٥٦٢) قال: حدثنا هدبة بن خالد، قال: حدثنا همام، قال: حدثنا حسين المعلم. والترمذي (١٣٩٠) قال: حدثنا حميد بن مسعدة، قال: أخبرنا يزيد بن زريع، قال: أخبرنا حسين المعلم. والنسائي (٥/٦٥، ٨/٥٧، و٦/٢٧٨) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث، قال: حدثنا حسين المعلم. وفي (٦/٢٧٨) قال: أخبرنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، قال:حدثنا حسين المعلم. وفي (٨/٥٧) قال: أخبرني عبد الله بن الهيثم، قال: حدثنا حجاج، قال: حدثنا همام، قال: حدثنا حسين المعلم وابن جريج.\nسبعتهم - حسين المعلم، وخليفة بن خياط، وعبد الكريم الجزري، وداود بن أبي هند، وحبيب المعلم، وعامر الأحول، وابن جريج - عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"4","page":420},{"text":"٢٥٠٢ - (خ ت د س) عبد الله بن عباس - ﵄ -: أَنَّ النبيَّ - ﷺ- قال: «هذه وهذه سواءٌ - يعني الخِنْصرَ والإِبهام - في الدِّية» . أَخرجه البخاري، والترمذي، وأَبو داود، والنسائي.\nوفي روايةٍ للترمذي قال: قال رسول الله - ﷺ-: «دِيَّةُ أصابع اليدين والرِّجْلين سواء: عشرة من الإِبل لكلِّ إِصبعٍ» .\nوفي أخرى للنسائي قال: «الأَصَابعُ عشر عشر» (١) .\n_________\n(١) رواه البخاري ١٢ / ١٩٨ في الديات، باب دية الأصابع، والترمذي رقم (١٣٩١) و(١٣٩٢) في الديات، باب في دية الأصابع، وأبو داود رقم (٤٥٥٨) في الديات، باب دية الأعضاء، والنسائي ٨ / ٥٦ و٥٧ في القسامة، باب عقل الأصابع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٢٧) (١٩٩٩) قال: حدثنا يحيى. وفي (١/٣٣٩) (٣١٥٠) قال: حدثنا محمد بن جعفر، وحجاج. وفي (١/٣٤٥) (٣٢٢٠) قال: حدثنا وكيع. وعبد بن حميد (٥٧٢) قال: أخبرنا يزيد ابن هارون. والدارمي (٢٣٧٥) قال: حدثنا أبو نعيم. والبخاري (٩/١٠) قال: حدثنا آدم. وفي (٩/١٠) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي. وأبو داود (٤٥٥٨) قال: حدثنا مسدد، قال: حدثنا يحيى (ح) وحدثنا ابن معاذ، قال: حدثنا أبي (ح) وحدثنا نصر بن علي، قال: أخبرنا يزيد بن زريع. وفي (٤٥٥٩) قال: حدثنا عباس العنبري، قال: حدثنا عبد الصمد بن عبد الوارث. (ح) وحدثنا الدارمي، عن النضر بن شميل، وابن ماجة (٢٦٥٠) قال: حدثنا العباس بن عبد العظيم العنبري، قال: حدثنا عبد الصمد بن عبد الوارث. وفي (٢٦٥٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع (ح) وحدثنا محمد بن بشار، قال حدثنا يحيى بن سعيد، ومحمد بن جعفر، وابن أبي عدي. والترمذي (١٣٩٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر. والنسائي (٨/٥٦) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد (ح) وأخبرنا نصر بن علي، قال: حدثنا يزيد بن زريع.\nجميعهم - يحيى بن سعيد، ومحمد بن جعفر، وحجاج، ووكيع، ويزيد بن هارون، وأبو نعيم، وآدم، وابن أبي عدي، ومعاذ، ويزيد بن زريع، وعبد الصمد، والنضر بن شميل - عن شعبة، قال: حدثنا قتادة.\n٢- وأخرجه أحمد (١/٢٨٩) (٢٦٢١) قال: حدثنا عتاب، قال: أخبرنا أبو حمزة. وفي (١/٢٨٩) (٢٦٢٤) قال: حدثنا علي بن الحسن يعني ابن شقيق، قال: أخبرنا أبو حمزة. وأبو داود (٤٥٦٠) قال: حدثنا محمد بن حاتم بن بزيع، قال: حدثنا علي بن الحسن، قال: أخبرنا أبو حمزة. وفي (٤٥٦١) قال: حدثنا عبد الله بن عمر بن أبان، قال: حدثنا أبو تميلة، عن يسار المعلم. والترمذي (١٣٩١) قال: حدثنا أبو عمار، قال: حدثنا الفضل بن موسى، عن الحسين بن واقد.\nثلاثتهم - أبو حمزة، ويسار المعلم، والحسين بن واقد - عن يزيد بن أبي سعيد النحوي.\nكلاهما (قتادة، ويزيد النحوي) عن عكرمة، فذكره.","vol":"4","page":420},{"text":"<span data-type=\"title\" id=toc-500>الجراح</span>\n٢٥٠٣ - (ت د س) عمرو بن شعيب - ﵀ -: عن أبيه عن جده أَنَّ رسولَ اللهِ - ﷺ- قال: «في المَوَاضِحِ خَمْسٌ خَمْسٌ» . أخرجه الترمذي، وأبو داود. ⦗٤٢١⦘\nوفي رواية النسائي قال: «لمَّا افْتَتَح رسولُ الله -ﷺ- مكةَ، قال في خُطبتِهِ: المَوَاضِحُ خمس خمس» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المواضح): جمع موضحة، وهي الشجة التي تبدي وضح العظم، أي: بياضه، والموضحة التي فرض فيها خمس من الإبل: هي ما كان في الرأس والوجه، فأما الموضحة في غير الوجه والرأس ففيها الحكومة.\n_________\n(١) روا هـ الترمذي رقم (١٣٩٠) في الديات، باب ما جاء في الموضحة، وأبو داود رقم (٤٥٦٦) في الديات، باب ديات الأعضاء، والنسائي ٨ / ٥٧ في القسامة، باب المواضح، وحسنه الترمذي، وهو كما قال، وصححه ابن خزيمة وابن الجارود، قال الترمذي: والعمل على هذا عند أهل العلم، وهو قول سفيان الثوري، والشافعي، وأحمد، وإسحاق: أن في الموضحة خمسًا من الإبل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: راجع تخريج الحديث رقم (٢٤٨١) .","vol":"4","page":420},{"text":"<span data-type=\"title\" id=toc-501>الفصل الثالث: فيما اشتركت النفس والأعضاء فيه من الأحاديث</span>\n٢٥٠٤ - (ط س) عبد الله بن أبي بكر بن محمد بن عمرو بن حزم عن أبيه: «أنَّ في الكتاب الذي كتبه رسولُ الله - ﷺ- لابن حزم في العقول: إِن في النفس مائة من الإِبلِّ، وفي الأَنفِ - إِذا أُوعِيَ جَذْعًا - الديةُ كاملة (١)، ⦗٤٢٢⦘ وفي المأمُومة ثلث الدية، وفي الجائفة مثلُه، وفي العين خمسون، وفي اليد خمسون، وفي الرِّجْل خمسون، وفي كل إِصبع مما هنالك عشر من الإبل، وفي كلِّ سنٍّ خمس من الإبل، وفي الموضحة خمس» . أخرجه الموطأ.\nوفي رواية النسائي: أَنَّ رسولَ اللهِ - ﷺ- «كَتب إلى أهل اليمن كتابًا فيه الفرائض، والسنن، والديات، وبعث به مع عمرو بن حزم، فَقُرِئَتْ على أهل اليمن، هذه نُسختها: من محمدٍ النبيِّ - ﷺ- إلى شرحبيل بن عبد كُلالٍ، ونُعيم بن عبد كلالٍ، [والحارث بن عبد كلال] قَيْلِ ذي رُعَيْنٍ، ومَعَافِرَ وهَمْدَان:\nأما بعد: وكان في كتابه: أَن من اعْتَبَطَ مُؤمنًا قتْلًا عن بَيِّنةٍ، فإِنَّه قَوَدٌ، إِلا أن يرضى أولياءُ المقتول، فإِنَّ في النفس الدِّيَةَ، مائة من الإِبل، وفي الأَنف إِذا أُوعِبَ جَدْعُه الديةُ، وفي اللسان: الديةُ، وفي الشفتين: الدية، وفي البيضتين: الديةُ، وفي الذَّكَر: الدية، وفي الصُّلْب: الدية، وفي العينين: الديةُ، وفي الرِّجل الواحدة: نصفُ الدية، وفي المأمُومَةِ: ثلث الدية، وفي الجائفة: ثلثُ الدية، وفي المُنَقِّلةِ: خمس عشرة من الإبل، وفي كل إِصبع من أصابع اليد والرِّجل: عشر من الإِبل، وفي السن: خمس من الإِبل، وفي الموضحة: خمسٌ من الإِبل، وأن الرَّجُلَ يُقتَل بالمرأَة، وعلى أَهل الذهب: ألف دينار» .\nوفي أخرى له مثله، وقال فيها: «وفي العين الواحدة: نصف الدية، وفي اليد الواحدة: نصف الدية، وفي الرِّجْل الواحدة: نصف الدية» . ⦗٤٢٣⦘\nوفي أُخرى عن ابن شهاب قال: قرأتُ كتاب رسولِ الله - ﷺ- الذي كتبه لعمرو بن حزم، حين بَعَثَهُ على نَجرانَ، وكان الكتاب عند أَبي بكر بن حزم، فكتب رسول الله - ﷺ-: «هذا بيانٌ من الله ورسوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالعُقُودِ أُحِلَّتْ لَكُمْ بَهِيمَةُ الأنْعَامِ إِلَّا مَا يُتْلَى عَلَيْكُمْ غَيرَ مُحِلِّي الصَّيْدِ وَأنْتُمْ حُرُمٌ إِنَّ اللهَ يَحْكُمُ مَا يُرِيدُ. يا أَيُّهَا الَّذِينَ آمَنُوا لا تُحِلُّوا شَعَائِرَ اللهِ وَلا الشَّهْرَ الحَرَامَ وَلَا الهَدْيَ وَلَا القَلائِدَ وَلَا آمِّينَ البَيْتَ الحرَامَ يَبْتَغُونَ فَضْلًا مِنْ رَبِّهِمْ ورِضْوانًا وإِذَا حَلَلْتُمْ فَاصْطَادُوا وَلا يَجْرِمَنَّكُمْ شَنآنُ قَومٍ أَنْ صَدُّوكم عنِ المسجِدِ الْحَرَامِ أَنْ تَعْتَدُوا وتَعَاوَنُوا على البِرِّ والتَّقْوى وَلا تَعَاوَنُوا على الإِثْمِ والعُدوَانِ واتَّقُوا اللهَ إِنَّ اللهَ شَدِيدُ العِقَابِ. حُرِّمَتْ عَلَيْكُمُ المَيْتَةُ والدَّمُ ولَحْمُ الخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللهِ بِهِ والمُنْخَنِقَةُ والمَوْقُوذَةُ والمُتَرَدِّيَةُ والنَّطيحَةُ وَمَا أَكلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ على النُّصُبِ وأن تَسْتَقْسِمُوا بِالأزْلامِ ذَلِكُمْ فِسْقٌ اليَومَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ واخْشَوْنِ اليَوْمَ أكْمَلْتُ لَكُمْ دِينَكُمْ وأَتْمَمْتُ عَلَيْكُمْ نِعمَتي وَرَضِيتُ لَكُم الإِسْلَامَ دِينًا فَمَنْ اضْطُرَّ في مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لإثْمٍ فإنَّ اللهَ غَفُورٌ رَحِيمٌ. يَسْألُونَكَ مَاذَا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَمَا عَلَّمْتُمْ مِنَ الجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمكُمُ اللهُ فَكُلُوا مِمَّا ⦗٤٢٤⦘ أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُوا اسمَ اللهِ عَلَيْهِ واتَّقُوا الله إِنَّ اللهَ سَريعُ الحِسَابِ﴾ [المائدة: ١ - ٤] ثم كتب: هذا كتاب الجراح، في النفس: مائةُ من الإبل ... وذكر نحوه» .\nوله في أخرى طرف من الحديث قال: «إِنه لما وجدوا الكتاب الذي عند آل عمرو بن حزم، الذي ذكروا: أن النبيَّ - ﷺ- كتبه لهم وجدوا فيه فيما هُنالك من الأصابع: عشرًا عشرًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جدعًا): الجدع: القطع.\n(أوعب): الإيعاب: الاستئصال، وكذلك أوعي جدعه، أي: استوفي، يعني: إن قطع جميعه ففيه الدية كاملة.\n(المأمومة): شجة تبلغ أم الدماغ، وهي أن يبقى بينها وبين الدماغ جلد رقيق.\n(الجائفة): الطعنة التي تخالط الجوف وتنفذ فيه، والمراد بالجوف: كل ماله قوة مخيلة كالبطن والدماغ. ⦗٤٢٥⦘\n(قَيْل ذي رعين): القَيل: الملك، وذو رعين: من أذواء اليمن، وهم ملوكها، ثم هو قبيلة منها، وكذلك معافر وهمدان.\n(اعتبط): يقال: مات فلان عبطة، أي صحيحًا، وعبطته الداهية، أي: نالته، وعبطت الناقة واعتبطتها (٣): إذا ذبحتها وليست بها علة، فهي عبيطة، ولحمها عبيط.\n(قود): القود: القصاص.\n(المُنقِّلة): هي الشجة التي تخرج منها صغار العظام.\n_________\n(١) في الموطأ المطبوع: وفي الأنف إذا أوعي مائة من الإبل.\n(٢) رواه الموطأ ٢ / ٨٤٩ في العقول، باب ذكر العقول، والنسائي ٨ / ٥٧ و٥٨ و٥٩ و٦٠ في القسامة، باب العقول، وقد روي هذا الحديث مرسلًا وموصولًا، وممن رواه موصولًا: ابن خزيمة وابن حبان وابن الجارود والحاكم والبيهقي، وأخرجه أيضًا أبو داود في \" المراسيل \"، أقول: وهو حديث صحيح، صححه جماعة من أئمة الحديث.\n(٣) في الأصل: وأعطبتها، والتصحيح من كتب اللغة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، في الزكاة وفي كتاب الجراح.","vol":"4","page":421},{"text":"٢٥٠٥ - (د س) عمرو بن شعيب - ﵀ -: عن أبيه عن جده: أَنَّ رسولَ الله - ﷺ- كان يقوِّمُ دِيةَ الخطأ على أهل القرى: أربعمائة دينار، أَو عَدْلَها من الورِقِ، ويقوِّمها على أَثمان الإبل، إذا غَلَتْ: رَفَعَ في قيمتها، وإذا هاجت رُخْصًَا (١): نقص من قيمتها، وبلغت على عهد رسولِ الله - ﷺ- ما بين أربعمائة دينار، إلى ثمانمائة دينار، وعَدْلُها من الورِق: ثمانية آلاف درهم، قال: وقضى [رسولُ الله - ﷺ-] على أهل البقر: مائتي بقرة، ومن كان ديةُ عقله في الشاءِ: فألفا شاة، [قال:] وقال رسولُ الله - ﷺ-: العَقْلُ مِيراثٌ بين ورثة القتيل على قرابتهم، فما فضل فللعَصَبَة، [قال:] وقضى رسولُ الله - ﷺ- في الأنفِ إِذا جُدِعَ: الدية كاملة، وإن جُدِعَتْ ثَندَوَتُهُ: فنصفُ العقل: ⦗٤٢٦⦘ خمسون من الإِبل، أَو عَدْلُها من الذهب أَو الورِق، أو مائة بقرة، أو ألفُ شاة، وفي اليد إِذا قطعت: نصفُ العقل، وفي الرِّجْل: نصف العقل، وفي المأمُومة: ثلثُ العقل: ثلاث وثلاثون من الإبل، [أ] وقيمتها من الذهب، أَو الورِق، أَو البقر أَو الشَّاءِ، والجائفَةُ مثل ذلك، وفي الأصابع: في كل إصبع عشر من الإبل، وفي الأسنان: خمس من الإبل في كل سِنّ، وقضى رسولُ الله - ﷺ-: أَن عَقْلَ المرأة بين عَصَبَتها مَنْ كانوا، لا يرثون منها شيئًا إلا ما فضل عن ورثتها، وإن قُتلت فَعَقْلُها بين ورثتها، وهم يَقتلون قاتلهم، قال: وقال رسول الله - ﷺ-: «ليس للقاتل شيء، وإن لم يكن له وارثٌ، فوارثه أَقربُ الناس إليه، ولا يرث القاتلُ شيئًا» .\nقال محمد بن راشد: هذا كله حدَّثني سليمان بن موسى عن عمرو بن شعيب عن أبيه عن جده، عن النبيﷺ-، هذه رواية أبي داود.\nوأَخرجه النسائي إلى قوله: «فألفا شاة» ثم قال: «وقضى رسولُ الله - ﷺ-: أَن العقل ميراث بين ورثة القتيل على فرائضهم، فما فَضَل فللعصبة، وقضى رسولُ الله - ﷺ-: أَنْ يَعقِل عَلى المرأَة عَصَبتُها من كانوا، ولا يرثون منه شيئًا إِلا ما فضل عن ورثتها، فإن قُتلت فعَقْلُها على ورثتها، وهم يَقتُلون قاتِلها» (٢) . ⦗٤٢٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَرِق): الدراهم، وأراد بها هاهنا: الفضة.\n(هاجت): هاج الفحل: إذا طلب الضراب، وذلك مما يهزله (٣)، فحينئذ يقل ثمنه لذلك.\n(ثندوته): الثندوة هاهنا: إن أريد بها روثة الأنف، فقد قال أكثر الفقهاء: إن فيها ثلث الدية، وقال بعضهم: فيها النصف، كما جاء في الحديث والثندوة في اللغة: مغرز الثدي، فإن فتحت الثاء لم تهمز، وإن ضممتها همزت.\n_________\n(١) في الأصل: رخصت، والتصحيح من أبي داود.\n(٢) رواه أبو داود رقم (٤٥٦٤) في الديات، باب ديات الأعضاء، والنسائي ٨ / ٤٢ و٤٣ في القسامة، باب كم دية شبه العمد، وهو حديث حسن.\n(٣) في الأصل وذلك مما يفرله، والتصحيح من \" النهاية في غريب الحديث \" للمؤلف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: راجع تخريج الحديث رقم (٢٤٨١) .","vol":"4","page":425},{"text":"٢٥٠٦ - (د) عبد الله بن عباس - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الأصابع سواءٌ، والأسنان سواء، الثنيَّة والضِّرس سواء، هذه وهذه سواء» . وفي رواية قال: «الأسنان سواء، والأصابع سواء» . وفي أخرى قال: «جعلَ أصابعَ اليدين والرِّجْلين سواء» أَخرجه أَبو داود (١) .\nوفي رواية ذكرها رزين: أَنَّ رسولَ اللهِ - ﷺ- قال: «الأصابع كلُّها من اليد والرِّجل في اليد سواء، في كل واحدة: عشرة من الإبل، والأسنان كلها سواء، في كل واحدة: خمسة من الإِبل» .\n_________\n(١) رقم (٤٥٥٩) و(٤٥٦٠) و(٤٥٦١) في الديات، باب ديات الأعضاء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: تقدم تخريجه راجع تخريج الحديث رقم (٢٥٠٢) .","vol":"4","page":427},{"text":"٢٥٠٧ - (د س) عمرو بن شعيب - ﵀ -: عن أَبيه عن جده: أَنَّ رسولَ الله - ﷺ-: «قضى في العين العَورَاءِ السَّادَّةِ لِمكَانِها إِذا طُمِستْ: بِثُلُث دِيتها، وفي اليَدِ الشَّلاءِ إِذا قُطِعت: بِثُلُث ديتها، وفي السِّنِّ السَّوداء، إِذا نُزِعَت: بثلث ديتها» أخرجه النسائي. وأَخرج أَبو داود حديث العين وحدها، وقد سبق ذِكْره في الفصل الثاني (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشلاء): يد شلاء: منتشرة العصب لا تواتي صاحبها على ما يريد مما بها من الآفة.\n_________\n(١) تقدم تخريجه في الحديث رقم (٢٤٩٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه راجع الحديث رقم (٦/٢٤٩) .","vol":"4","page":428},{"text":"<span data-type=\"title\" id=toc-502>الفصل الرابع: في دية الجنين</span>\n٢٥٠٨ - (خ م ط ت د س) أبو هريرة - ﵁ -: قال: «اقْتَتَلَت امرَأتان من هُذيل، فَرَمَت إحداهما الأخرى بحَجَرٍ، فقتلَتْها وما في بطنها، فاختصَموا إلى رسول الله - ﷺ- فقضى رسولُ الله - ﷺ-: أَنَّ ⦗٤٢٩⦘ دِيَةَ جَنيِنها غُرَّةٌ: عبدٌ أو وَليدةٌ، وقضى بدية المرأة على عاقِلَتِها - زاد في رواية - ووَرَّثَها ولدَها ومن معهم، فقال حَمَلُ بن النَّابغةِ الهُذَليُّ: يا رسول الله، كيف أغرَمُ مَن لا أَكل ولا شرب ولا اسْتَهَلَّ؟ فمثلُ ذلك يُطَلُّ، فقال رسولُ الله - ﷺ-: إنما هذا من إِخوان الكُهَّان - من أَجل سَجْعهِ الذي سَجع» .\nوفي رواية: «أنَّ امرأَتين من هُذيل رَمَتْ إِحداهما الأخرى، فطَرَحَت جَنينَها، فقضى فيه رسولُ الله -ﷺ- بغُرَّة: عبدٍ أَو أَمَةٍ»، ولم يزد.\nوفي أخرى، قال: «قضى رسولُ الله - ﷺ- في جنين امرأة من بني لحيان سقط مَيتًا بغُرَّةٍ: عبدٍ أَو أَمَةٍ، ثم إن المرأة التي قَضى عليها بالغُرَّةِ تُوُفِّيَتْ، فقضى رسولُ الله - ﷺ- بأن ميراثها لبَنيها وَزوجِها، وأَن العقل على عَصبتها» .\nهذه روايات البخاري، ومسلم، وأَخرج أبو داود الأولى والثالثة، وأخرج الموطأ الروايةَ الثانيةَ، وأخرج النسائي الأولى.\nوفي رواية الترمذي، قال: «قضى رسولُ الله -ﷺ- في الجنين بغرَّةٍ: عبد أَو أمَةٍ، فقال الذي قُضيَ عليه: أنُعْطي مَن لا أكل، ولا شرب، ولا صاح، ولا استَهَلَّ، فمثلُ ذلك يُطَلُّ، فقال النبيُّ - ﷺ-: إِن هذا يقول بقَول الشاعر، بلى، فيه غُرَّةٌ: عبدٌ أو أمةٌ» (١) . ⦗٤٣٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غرة: عبد أو وليدة) الغرة عند العرب: هو العبد أو الأمة، وهو عند الفقهاء من العبيد والإماء: ما بلغ ثمنه نصف عشر الدية، والنبي - ﷺ - كنى بالغرة عن الجسم جميعه، والغرة: بياض يكون في وجه الفرس، وكان أبو عمرو بن العلاء يقول: الغرة: عبد أبيض، أو أمة بيضاء، وإنما سمي غرة لبياضها، فلا يقبل في الدية عبد أسود، أو جارية سوداء، والغرة إنما تجب في الجنين إذا سقط ميتًا، فإن سقط حيًا ثم مات، ففيه الدية كاملة. قال الخطابي: وروي \" أن عمر بن الخطاب ﵁ إنما استشهد مع المغيرة بغيره استثباتًا في القضية، ونفيًا للشبهة، لأن الديات إنما جاء فيها الإبل والذهب والورِق. وذكر في بعض الروايات \" البقر والغنم والحلل \" ولم يأت في شيء منها \" الرقيق \" فأنكر عمر ذلك بادئ الرأي، فاستزاده في البيان حتى جاءه الثبت، وقد جاء في حديث آخر \" عبد أو أمة، أو فرس، أو بغل \".\nفقيل: إن الفرس والبغل غلط من الراوي، وهو في البغل أغرب وأبعد، فإن الفرس أمره قريب، إذ يسمى الفرس: غرة، قال ويحتمل أن تكون ⦗٤٣١⦘ هذه الرواية إنما جاءت من قبل بعض الرواة، على سبيل القيمة إذا عدمت الغرة من الرقاب.\n(استهل): المولود: إذا بكى حين يولد، والاستهلال: رفع الصوت.\n(يُطَل): طُل دمه: إذا هدر، ولم يطلب بثأره، ومن رواه بالباء فهو فعل ماض من البطلان.\n(إخوان الكهان): إنما قال له من إخوان الكهان من أجل سجعه الذي سجع، فإنه لم يعبه بمجرد السجع دون ما تضمنه سجعه من الباطل، وإنما ضرب المثل بالكهان، لأنهم كانوا يروجون أقاويلهم الباطلة بأسجاع تروق السامعين فيستميلون بها القلوب، ويستصغون إليها الأسماع، فأما إذا وضع السجع في مواضعه من الكلام فلا ذم فيه، وقد جاء في كلام رسول الله - ﷺ - كثيرًا؟.\n_________\n(١) رواه البخاري ١٢ / ٢١٨ في الديات، باب جنين المرأة، وفي الطب، باب الكهانة، وفي الفرائض، باب ميراث المرأة والزوج مع الولد وغيره، ومسلم رقم (١٦٨١) في القسامة، باب ⦗٤٣٠⦘ دية الجنين، والموطأ ٢ / ٨٥٥ في العقول، باب عقل الجنين، والترمذي رقم (١٤١٠) في الديات، باب في دية الجنين، وأبو داود رقم (٤٥٧٦) و(٤٥٧٧) في الديات، باب دية الجنين، والنسائي ٨ / ٤٧ و٤٨ في القسامة، باب دية جنين المرأة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: والنسائي (٨/٤٨) قال: أخبرنا أحمد بن عمرو بن السرح. قال: حدثنا عبد الله بن وهب.\nكلاهما (عثمان بن عمر، وعبد الله بن وهب) عن يونس، عن ابن شهاب، عن سعيد بن المسيب وأبي سلمة، فذكراه.\n* ١- أخرجه مالك الموطأ صفحة (٥٣٣) وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن بن مهدي، عن مالك. وفي (٢/٢٧٤) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (٧/١٧٥) قال: حدثنا سعيد بن عفير قال: حدثنا الليث. قال: حدثني عبد الرحمن بن خالد. وفي (٧/١٧٥) قال: حدثنا قتيبة، عن مالك. وفي (٩/١٤) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. (ح) وحدثنا إسماعيل. قال: حدثنا مالك. ومسلم (٥/١١٠) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والنسائي (٨/٤٨) قال: أخبرنا أحمد بن عمرو بن السرح. قال: حدثنا ابن وهب. قال: أخبرني مالك.\nثلاثتهم - مالك، ومعمر، وعبد الرحمن بن خالد - عن ابن شهاب.\n٢- وأخرجه أحمد (٢/٤٣٨) قال: حدثنا يحيى، يعني ابن سعيد. وفي (٢/٤٩٨) قال: حدثنا يزيد. وأبو داود (٤٥٧٩) قال: حدثنا إبراهيم بن موسى الرازي. قال: حدثنا عيسى. وابن ماجة (٢٦٣٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر، والترمذي (١٤١٠) قال: حدثنا علي بن سعيد الكندي الكوفي. قال: حدثنا ابن أبي زائدة.\nخمستهم - يحيى بن سعيد، ويزيد، وعيسى بن يونس، ومحمد بن بشر، ويحيى بن زكريا بن أبي زائدة- عن محمد بن عمرو.\nكلاهما - ابن شهاب، ومحمد بن عمرو - عن أبي سلمة، عن أبي هريرة، فذكره. ليس فيه - سعيد بن المسيب-.\n* رواية مالك مختصرة على: «أن امرأتين من هذيل رمت إحداهما الأخرى. فطرحت جنينها. فقَضى فيه رسول الله -ﷺ- بغرة: عبد أو وليدة»\n* وأخرجه أحمد (٢/٥٣٩) قال: حدثنا هاشم. وفي (٢/٥٣٩) قال: حدثنا إسحاق بن عيسى. والبخاري (٨/١٨٩) قال: حدثنا قتيبة. وفي (٩/١٤) قال: حدثنا عبد الله بن يوسف. ومسلم (٥/١١٠) . وأبو داود (٤٥٧٧) . والترمذي (٢١١١) ثلاثتهم قالوا: حدثنا قتيبة بن سعيد. والنسائي (٨/٤٧) قال: أخبرنا قتيبة.\nأربعتهم -هاشم بن القاسم، وإسحاق، وقتيبة، وعبد الله بن يوسف - قالوا: حدثنا الليث، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة «أن رسول الله -ﷺ- قضى في جنين امرأة من بني لحيان بغرة عبد أو أمة، ثم إن المرأة التي قضى عليها بالغرة توفيت، فقضى رسول الله -ﷺ-: أن ميراثها لبنيها وزوجها، وأن العقل على عصبتها» .\n* الروايات مطولة ومختصرة.\n* وأخرجه مالك الموطأ صفحة (٥٣٣) . والبخاري (٧/١٧٥) قال: حدثنا قتيبة والنسائي (٨/٤٩) قال الحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم.\nكلاهما (قتيبة، وعبد الرحمن بن القاسم) عن مالك، عن ابن شهاب، عن سعيد بن المسيب، أن رسول الله -ﷺ- قضى في الجنين، فذكره مرسلا.","vol":"4","page":428},{"text":"٢٥٠٩ - (خ م د ت س) المغيرة بن شعبة - ﵁ -: قال: «سأل عمر بن الخطاب عن إِمْلاصِ المرأة - وهي التي تُضْرَبُ بَطنُها، فتُلقي جنينًا؟ فقال: أَيُّكم سمع من النبي - ﷺ- فيه شيئًا؟ قال: فقلت: أَنا، قال: ما هو؟ قلت: سمعتُ النبي - ﷺ- يقول: فيه غُرَّةٌ عبدٌ أو أمَةٌ، قال: لا تَبْرَحْ حتى تَجِيئَني بالمَخْرَج مما قلتَ، فخرجتُ فوجدتُ محمد بن مَسلمة، فجئت به فشهد معي: أنه سمع النبيَّ -ﷺ- يقول: فيه غُرَّةٌ: عَبْدٌ أو أمَةٌ» هذه رواية البخاري، ومسلم. ⦗٤٣٢⦘\nوفي روايةٍ لمسلم قال: «ضَرَبت امرأةٌ ضَرَّتَها بعَمْودِ فُسطَاطٍ وهي حُبْلَى فقتلتْها، قال: وإِحداهما لَحْيَانِيَّة، قال: فجعل رسولُ الله - ﷺ- دية المقتولة على عَصَبة القاتلة، وغُرَّة لما في بطنها، فقال رجلٌ من عصبَة القاتلة: أَنَغرَمُ دية من لا أكل ولا شرب، ولا استهل؟ فمثلُ ذلك يُطلُّ، فقال رسولُ الله -ﷺ-: أَسَجْعٌ كسجع الأعراب؟ قال: وجعل عليهم الدية» .\nوفي روايةٍ له نحوه، غير أنه قال فيه: «فأسقَطَتْ، فَرُفِع ذلك إلى النبي - ﷺ-، فقضى فيه بغُرَّةٍ، وجعله على أَولياء المرأة - ولم يذكر فيها دية المرأة» .\nوفي رواية الترمذي: «أن امرأَتين كانتا ضرّتين، فَرَمَتْ إِحداهما الأخرى بِحَجَرٍ - أَو عَمُودِ فُسطَاطٍ - فألقَتْ جنينَها، فقضى رسولُ الله - ﷺ- في الجنين: غُرَّة: عبدًا أو أمة، وجعله على عصبة المرأَة» . هذه رواية الترمذي.\nوفي رواية أبي داود، والنسائي: «أن امرأتين كانتا تَحتَ رَجلٍ من هُذَيل، فضربت إحداهما الأُخرى بعمودٍ فقتلتْها، فاختصموا إلى النبيِّ - ﷺ-، فقال أَحد الرجلين: كيف نَدِي مَن لا صاحَ، ولا أَكل، ولا شرب، ولا استَهَلَّ، فقال: أسجَعٌ كسجع الأَعراب؟ وقضى فيه غُرَّة، وجعله على عاقلة المرأة» . ⦗٤٣٣⦘\nوفي أخرى لهما بمعناه، وزاد: «فجعل النبيُّ -ﷺ- دية المقتولة على عَصَبة القاتلة، وغُرَّة لما في بطنها» .\nوفي أخرى للنسائي بنحو ذلك، وزاد فيها: «فمِثْلُ ذلك يُطَلُّ» .\nوفي أخرى لأبي داود بنحوٍ من رواية البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إملاص المرأة): أملصت المرأة بولدها إملاصًا: إذا رمته وألقته من بطنها في غير وقت ولادته.\n(فسطاط): الفسطاط الخيمة الكبيرة.\n(صخب): الصخب الصياح والجلبة.\n_________\n(١) رواه البخاري ١٢ / ٢٢٢ في الديات، باب جنين المرأة، وفي الاعتصام، باب ما جاء في اجتهاد القضاة بما أنزل الله، ومسلم رقم (١٦٨٢) في القسامة، باب دية الجنين، والترمذي رقم (١٤١١) في الديات، باب ما جاء في دية الجنين، وأبو داود رقم (٤٥٦٨) و(٤٥٦٩) و(٤٥٧٠) في الديات، باب دية الجنين، والنسائي ٨ / ٤٩ و٥٠ و٥١ في القسامة، باب دية جنين المرأة، وصفة شبه العمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٤٤) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. والبخاري (٩/١٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. (ح) وحدثنا عبيد الله بن موسى (ح) وحدثني محمد بن عبد الله، قال: حدثنا محمد بن سابق، قال: حدثنا زائدة. وفي (٩/١٢٦) قال: حدثنا محمد، قال: أخبرنا أبو معاوية. وأبو داود (٤٥٧١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب.\nخمستهم- ابن جريج، ووهيب، وعبيد الله بن موسى، وزائدة، وأبو معاوية - عن هشام بن عروة، عن أبيه، فذكره.\n* أخرجه أحمد (٤/٢٥٣) . ومسلم (٥/١١١) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، وإسحاق ابن إبراهيم. وأبو داود (٤٥٧٠) قال: حدثنا عثمان بن أبي شيبة، وهارون بن عباد الأذري، وابن ماجة (٢٦٤٠) قال: حدثنا أبو بكر أبي شيبة وعلي بن محمد.\nسبعتهم - أحمد بن حنبل، وأبو بكر، وأبو كريب، وإسحاق، وعثمان، وهارون، وعلي بن محمد - عن وكيع، عن هشام بن عروة، عن أبيه عن المسور بن مخرمة، عن المغيرة، فذكره. زاد فيه المسور بن مخرمة.\nالرواية الأخرى:\nأخرجها أحمد (٤/٢٤٥، ٢٤٩) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وفي (٤/٢٤٦) قال: حدثنا أبو سعيد، قال: حدثنا زائدة. وفي (٤/٢٤٦) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (٤/٢٤٩) قال: حدثنا زيد بن الحباب، قال: أخبرنا سفيان. والدارمي (٢٣٨٥) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. ومسلم (٥/١١١) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا جرير. (ح) وحدثني محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل. (ح) وحدثني محمد بن حاتم، ومحمد بن بشار، قالا: حدثنا عبد الرحمن بن مهدي، عن سفيان. (ح) وحدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، قالوا: حدثنا محمد بن جعفر، عن شعبة. وأبو داود (٤٥٦٨)\nقال: حدثنا حفص بن عمر النمري، قال: حدثنا شعبة. وفي (٢٥٦٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، وابن ماجة (٢٦٣٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا أبي. والترمذي (١٤١١) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة. (ح) قال الحسن: وأخبرنا زيد بن حباب، عن سفيان والنسائي (٨/٤٩) قال: أخبرنا علي ابن محمد بن علي، قال: حدثنا خلف، وهو ابن تميم، قال: حدثنا زائدة. وفي (٨/٥٠) قال: أخبرنا محمد بن قدامة، قال: حدثنا جرير (ح) وأخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. (ح) وأخبرنا علي بن سعيد بن مسروق، قال: حدثنا يحيى بن أبي زائدة، عن إسرائيل. وفي (٨/٥١) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن شعبة. (ح) وأخبرنا محمود بن غيلان، قال: حدثنا أبو داود، قال: حدثنا شعبة.\nسبعتهم (سفيان، وزائدة، وشعبة، وجرير، ومفضل بن مهلهل، والجراح والد وكيع، وإسرائيل) عن منصور، عن إبراهيم، عن عبيد بن نضيلة، فذكره.","vol":"4","page":431},{"text":"٢٥١٠ - (ط س) سعيد بن المسيب - ﵀ -: أَنَّ رسولَ الله - ﷺ- «قضى في الجنين يقتل في بطن أمه بغرةٍ: عبدٍ أَو ولِيدَةٍ، فقال الذي قُضِيَ عليه: كيف أغرم من لا شرب، ولا أكل، ولا نطق، ولا استهل؟ ومثلُ ذلك يُطل، فقال رسولُ الله - ﷺ-: إِنما هذا من إِخوان الكُهَّان» . ⦗٤٣٤⦘ أَخرجه الموطأ، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وليدة): الوليدة: الأمة، وقد تكون الوليدة: الصبية.\n_________\n(١) رواه الموطأ ٢ / ٨٥٥ في العقول، باب عقل الجنين، والنسائي ٨ / ٤٩ في القسامة، باب دية جنين المرأة، وهو مرسل، ورواه أيضًا البخاري معلقًا ومرسلًا ١٠ / ١٨٤، ووصله ١٠ / ١٨٣، ١٨٤ في الطب، باب الكهانة عن أبي هريرة ﵁، ووصله أيضًا مسلم رقم (١٦٨١) في القسامة، باب دية الجنين، والنسائي ٨ / ٤٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك في الموطأ (١٦٥٩) عن ابن شهاب عن ابن المسيب، فذكره. والنسائي (٨/٤٢٩) قال: قال الحارث بن مسكين قراءة عليه وأنا أسمع عن ابن القاسم قال: حدثني مالك، به.\nقال الإمام الزرقاني: مرسلا عند رواة الموطأ، ووصله مطرف وأبو عاصم النبيل.\nكلاهما عن مالك، عن ابن شهاب عن سعيد بن المسيب، وأبي سلمة عن أبي هريرة، قال بن عبد البر: والحديث عند ابن شهاب عنهما جميعا.","vol":"4","page":433},{"text":"٢٥١١ - (د س) عبد الله بن عباس - ﵄ -: «أَن عمرَ سأل عن قضية رسولِ الله -ﷺ- في ذلك؟ فقام (١) حملُ بن مالك بن النابغة، فقال: كنت بين امرأتين، فضربت إحداهما الأخرى بمِسْطَح فقتلتها وجنينَها، فقضى رسولُ الله - ﷺ- في جنينها بغرة، وأَن تقتلَ بها» .\nقال النَّضْرُ بن شميل: المِسْطحُ: العود يُرَقَّقُ به الخبز، وقال أبو عبيد: المسطح: عود من العيدان.\nوفي روايةٍ عن طاوس، قال: «قام عمرُ على المنبر - فذكر معناه، ولم يذكر: أَن تُقتَل» . وزاد: «بِغُرَّةٍ: عبدٍ أو أَمةٍ، فقال عمرُ: الله أَكبر، لو لم أسمع بهذا لَقَضَيْنَا بغير هذا» (٢) .\nوفي روايةٍ - في قصة حَمَل بْنِ مالك - قال: «فأسْقَطَتْ غُلامًا قد ⦗٤٣٥⦘ نبت شعرُه ميِّتًا، وماتت المرأة، فقضى على العَاقِلَةِ بالدية، فقال عَمُّها: إِنَّها قد أسقطت يا نبي الله غلامًا قد نبت شعرُه، فقال أَبو القاتلة: إِنه كاذب، إنه والله ما استهَلَّ، ولا شرب، ولا أكل، فمثلُهُ يطل، فقال النبيّ - ﷺ-: أَسَجْعُ الجاهلية وكهانَتُهَا؟ أَدِّ (٣) في الصبي غُرَّة» قال ابن عباس: كان اسم إحداهما مُلَيكة، والأخرى: أُمُّ غَطيف. هذه روايات أبي داود.\nوقوله في الروايةِ الأولى: «أَن عمرَ سأل عن قضية رسولِ الله - ﷺ- في ذلك» هكذا لفظه، وأورده في كتابه عَقيبَ حديث المغيرة بن شعبة، فيكون ذلك إشارة إلى دِيَةِ الجنين، وأخرج النسائي الرواية الأولى.\nوله في أخرى قال: كانت امرأتان جَارَتَيْنِ، وكان بينهما صَخَبٌ فرمت إِحداهما الأخرى بحجرٍ، فأسقطت غلامًا قد نبت شعره ... وذكر الحديث مثل الرواية الثالثة. وله في أخرى: عن طاوسٍ «أَنَّ عمر (٤) استَشَارَ الناسَ في الجنين، فقال حمل بن مالك: قضى رسولُ الله - ﷺ- في الجنين غُرَّة. قال طاوس: الفرسُ ونحوه» (٥) .\n_________\n(١) في الأصل: فقال: والتصحيح من أبي داود.\n(٢) في سند هذه الرواية انقطاع، فإن طاوسًا لم يسمع من عمر، أقول: ولكن يشهد لها الرواية التي قبلها، فهي حسنة بها.\n(٣) في الأصل: إن، وما أثبتناه من أبي داود المطبوع.\n(٤) في سند هذه الرواية أيضًا انقطاع، فإن طاوسًا لم يسمع من عمر، ولكن يشهد لها الروايات التي قبلها، والتي بعدها.\n(٥) رواه أبو داود رقم (٤٥٧٢) و(٤٥٧٣) و(٤٥٧٤) في الديات، باب دية الجنين، والنسائي ٨ / ٤٧ و٥١ و٥٢ في القسامة، باب دية جنين المرأة، وباب صفة شبه العمد وعلى من دية الأجنة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٦٤) (٣٤٣٩) قال: حدثنا عبد الرزاق وابن بكر. وفي (٤/٧٩) قال: حدثنا عبد الرزاق. والدارمي (٢٣٨٦) قال: حدثنا أبو عاصم. وأبو داود (٤٥٧٢) قال: حدثنا محمد بن مسعود المصيصي، قال: حدثنا أبو عاصم، وابن ماجة (٢٦٤١) قال: حدثنا أحمد بن سعيد الدارمي، قال: حدثنا أبو عاصم. والنسائي (٨/٢١) قال: أخبرنا يوسف بن سعيد، قال: حدثنا حجاج بن محمد.\nأربعتهم - عبد الرزاق، وابن بكر، وأبو عاصم، وحجاج -عن ابن جريج، قال: أخبرنا عمرو بن دينار، أنه سمع طاووسا يخبر عن ابن عباس، فذكره.\n* وأخرجه أبو داود (٤٥٧٣) قال: حدثنا عبد الله بن محمد الزهري، قال: حدثنا سفيان، والنسائي (٨/٤٧) قال: أخبرنا قتيبة، قال: حدثنا حماد.\nكلاهما -سفيان، وحماد - عن عمرو (ابن دينار)، عن طاووس قال: قام عمر على المنبر، فذكر معناه. لم يذكر وأن تقتل. زاد: بغرة عبد أو أمة، قال: فقال عمر: الله أكبر لو لم أسمع بهذا لقضينا بغير هذا. (ليس فيه ابن عباس) .\n* رواية حماد عن عمرو، عن طاووس: أن عمر استشار الناس في الجنين، فقال حمل بن مالك، فذكره\n* أخرجه أبو داود (٤٥٧٤) قال: حدثنا سليمان بن عبد الرحمن التمار، أن عمرو بن طلحة حدثهم قال: حدثنا أسباط، عن سماك، عن عكرمة، عن ابن عباس في قصة حمل بن مالك، قال: فأسقطت غلاما قد نبت شعره ميتا، وماتت المرأة، فقضى على العاقلة الدية، فقال عمها: إنها قد أسقطت، يانبي الله، غلاما قد نبت شعره، فقال أبو القاتلة: إنه والله ما استهل، ولا شرب، ولا أكل، فمثله يطل، فقال النبي -ﷺ-: «أسجع الجاهلية وكهانتها، أد في الصبي غرة» .\nقال ابن عباس: كان اسم إحداهما مليكة، والآخرى أم غطيف.","vol":"4","page":434},{"text":"٢٥١٢ - (د س) بريدة - ﵁ -: «أَن امرأة خذفت امرأة فأسقَطَتْ، فَرُفِعَ ذلك إِلى النبيِّ - ﷺ- فَجَعَلَ في ولدها خمسمائةِ شاةٍ، ونهى يومئذ عن الخَذْف» .\nقال أبو داود: هكذا قال ابن عباس، وهو وهَمٌ، والصواب: «مائة شاة» أخرجه أَبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خذفت): الخذف - بالخاء المعجمة -: أن تأخذ حصاة أو نواة فتجعلها بين سبابتيك فترميها، أو تأخذ مخذفة من خشب ترمي بها بين إبهامك والسبابة، قد مر تفسيره في تفسير الغرة.\n_________\n(١) رواه أبو داود رقم (٤٥٧٨) في الديات، باب دية الجنين، والنسائي ٨ / ٤٧ في القسامة، باب دية جنين المرأة، وإسناده صحيح، وحديث النهي عن الخذف، رواه البخاري ومسلم والنسائي من حديث عبد الله بن مغفل ﵁.","vol":"4","page":436},{"text":"٢٥١٣ - (د) أبو هريرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- قضى في الجنين بغرَّةٍ: عبدٍ أو أَمَةٍ، أو فرسٍ أو بغلٍ» .\nوفي رواية مثله، ولم يذكر «فرس أَو بغل» (١) . ⦗٤٣٧⦘\nقال الشعبي: الغرَّة: «خمسمائة درهم» .\nوفي رواية: قال مغيرة: «الغرَّة: خمسون دينارًا» . أخرجه أبو داود (٢) .\n_________\n(١) وقال أبو داود: روى هذا الحديث حماد بن سلمة وخالد بن عبد الله عن محمد بن عمرو، لم يذكرا \" أو فرس أو بغل \"، وقال المنذري في \" مختصر سنن أبي داود \": وأخرجه الترمذي وابن ماجة، وليس في حديثهما \" أو فرس أو بغل \"، وقال الترمذي: حسن، وقال المنذري: قال الخطابي: يقال: إن عيسى بن يونس قد وهم فيه، وهو يغلط أحيانًا فيما يروي، وقال البيهقي: ذكر الفرس والبغل غير محفوظ، وروي من وجه آخر ضعيف ومرسل، وهو من تفسير طاوس.\n(٢) رقم (٤٥٧٩) و(٤٥٨٠) في الديات، باب دية الجنين، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٥٧٨) قال: حدثنا عباس بن عبد العظيم. والنسائي (٨/٤٦) قال: أخبرنا إبراهيم بن يعقوب، وإبراهيم بن يونس بن محمد.\nثلاثتهم (عباس، وإبراهيم بن يعقوب، وإبراهيم بن يونس) قالوا: حدثنا عبيد الله بن موسى، قال: حدثنا يوسف بن صهيب، عن عبد الله بن بريدة، فذكره.","vol":"4","page":436},{"text":"<span data-type=\"title\" id=toc-503>الفصل الخامس: في قيمة الدية</span>\n٢٥١٤ - (د) عبد الله بن عمرو بن العاص - ﵄ -: قال: «كانت قيمة الدية عَلَى عهد رسولِ الله - ﷺ- ثمانمائة دينار، أَو ثمانية آلاف درهم، قال: وكانت دية أهل الكتاب يومئذ على النصف من دية المسلم، قال: فكانت كذلك، حتى استُخْلفَ عمرُ، فقام خطيبًا، فقال: إِن الإِبل قد غَلَت، ففرضها عمرُ على أهل الذهب: أَلف دينار، وعلى أهل الورِق: اثني عشر أَلف درهم، وعلى أهل البقر: مائتي بقرة، وعلى أهل الشاءِ: أَلفي شاة، وعلى أَهل الحُلَلِ: مائَتيْ حُلَّةٍ، قال: وترك دية أهل الذمة، لم يرفعها فيما رفع من الدية» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٥٤٢) في الديات، باب الدية كم هي، وفي سنده عبد الرحمن بن عثمان بن أمية، وهو ضعيف، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n غير محفوظ: أصله في الصحيحين من حديث أبي هريرة - ﵁ - من رواية ابن المسيب عنه وليس فيه هذا اللفظ.\nقال البيهقي: ذكر الفرس والبغل غير محفوظ، وروي من وجه آخر ضعيف مرسل، وهو من تفسير طاووس.\nقلت: أخرجه أبو داود (٤٥٧٩) قال: حدثنا إبراهيم بن موسى الرازي، ثنا عيسى، عن محمد - يعني ابن عمرو - عن أبي سلمة عن أبي هريرة، فذكره.\nوعقب أبو داود: روى هذا الحديث حماد بن سلمة وخالد بن عبد الله عن محمد بن عمرو، ولم يذكرا: (أو فرس أو بغل) .\n٢٥١٤- إسناده حسن: تقدم، راجع تخريج الحديث رقم (٢٥١٤) .","vol":"4","page":437},{"text":"٢٥١٥ - (ط) مالك بن أنس - ﵁ -: «بلغه: أَن عمر بن الخطاب - ﵁ - قَوَّمَ الدِّية على أَهل القرى فجعلها على أَهل الذهب ألف دينار، وعلى أَهل الورِق اثني عشرَ أَلف درهم» . قال مالك: فأهل الذهب: أهلُ الشام، وأهل مصر، وأَهل الورِق: أهل العراق. أَخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٢ / ٨٥٠ في العقول، باب العمل في الدية، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك في الموطأ (١٦٤٨) كتاب العقول - باب العمل في الدية.","vol":"4","page":438},{"text":"٢٥١٦ - (د) عطاء بن أبي رباح - ﵁ -: أَنَّ رسولَ الله -ﷺ- «قضى في الدية على أهل الإِبل: مائة من الإبل، وعلى أهل البقر: مائتي بقرة، وعلى أَهل الشاء: أَلفي شاة، وعلى أهل الحُلَلِ: مائتي حُلَّةٍ، وعلى أهل القمح: شيئًا لم يحفظه محمد بن إسحاق» .\nوفي رواية عنه عن جابر - ﵁ - قال: «فرض رسولُ الله - ﷺ- فذكر مثل ما تقدم -[قال]: وعلى أَهل الطعام شيئًا لا أحفظه» . أخرجه أبو داود (١) . ⦗٤٣٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القمح): الحنطة.\n_________\n(١) رقم (٤٥٤٣) و(٤٥٤٤) في الديات، باب الدية كم هي، مرسلًا ومسندًا، وفيه عنعنة محمد بن إسحاق، فالمرسل فيه علتان، الإرسال، وكونه فيه عنعنة محمد بن إسحاق، وهو مدلس إذا عنعن، والمسند فيه علتان أيضًا، كونه فيه عنعنة محمد بن إسحاق، وكونه قال فيه: ذكر عطاء عن جابر بن عبد الله، ولم يسم من حدثه عن عطاء، فهي رواية عن مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٤٥٤٤) قال: قرأت على سعيد بن يعقوب الطالقاني، قال: حدثنا أبو تميلة، قال: حدثنا محمد بن إسحاق، قال: ذكر عطاء، فذكره.\nقلت: ابن إسحاق يدلس تدليس التسوية، ومداره عليه في كلا الإسنادين، ولم يصرح بالسماع فيها.","vol":"4","page":438},{"text":"٢٥١٧ - (د ت س) عبد الله بن عباس - ﵄ -: «أَنَّ رجلًا من بني عَدِيٍّ قُتِلَ فجعل رسولُ الله - ﷺ- ديتَه اثني عشر أَلفًا» هذه رواية أبي داود.\nوفي رواية النسائي: «أَن رجلًا قتل رجلًا على عهد رسولِ الله - ﷺ-، فجعل النبيُّ - ﷺ- ديتَه اثني عشر ألفًا، وذلك قوله تعالى: ﴿إِلّا أَنْ أَغنَاهُمُ الله ورسولُهُ مِنْ فَضْلِهِ﴾ [التوبة: ٧٤] في أَخذ الدية» .\nوفي رواية الترمذي: «أن رسولَ الله - ﷺ- جعل الدِّية اثني عشر ألفًا» .\nوفي أخرى: عن عكرمة، ولم يذكر ابنَ عباس (١) .\n_________\n(١) رواه أبو داود رقم (٤٥٤٦) في الديات، باب الدية كم هي، والنسائي ٨ / ٤٤ في القسامة، باب ذكر الدية من الورق، والترمذي رقم (١٣٨٨) في الديات، باب الدية كم هي من الدراهم، وهو حديث حسن لطرقه، وفي الشوكاني في \" نيل الأوطار \": ويعارض هذا الحديث ما أخرجه أبو داود من حديث عمرو بن شعيب عن أبيه عن جده قال: كانت قيمة الدية على عهد رسول الله ﷺ ثمانمائة دينار، أو ثمانية آلاف درهم، ودية أهل الكتاب على النصف من دية المسلمين - وقد تقدم رقم (٢٥١٤) - قال الشوكاني: ولا يخفى أن حديث ابن عباس فيه إثبات أن النبي ﷺ فرضها اثني عشر ألفًا، وهو مثبت، فيقدم على النافي كما تقرر في الأصول، وكثرة طرقه تشهد لصحته، والرفع زيادة إذا وقعت من طريق ثقة، تعين الأخذ بها، قال الترمذي: والعمل على هذا عند بعض أهل العلم، وهو قول أحمد وإسحاق، ورأى بعض أهل العلم الدية عشرة آلاف، وهو قول سفيان الثوري وأهل الكوفة، وقال الشافعي: لا أعرف الدية إلا من الإبل، وهي مائة من الإبل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: رواه أبو داود عن محمد بن سليمان الأنباري، عن زيد بن الحباب، عن محمد بن مسلم عن عمرو بن دينار عن عكرمة به.\nورواه الترمذي عن بندار عن معاذ بن هانىء، عن محمد بن مسلم الطائفي، وعن سعيد بن عبد الرحمن، عن سفيان، عن عمرو، عن عكرمة، ولم يذكر ابن عباس. قال الترمذي: ولا نعلم أحدا يذكر في هذا الإسناد ابن عباس، غير محمد بن مسلم.\nقال النسائي: محمد بن مسلم ليس بالقوي، والصواب عن عكرمة مرسلا.\nقلت: ورواه النسائي من طريق محمد بن ميمون المكي، عن سفيان، عن عمرو عن عكرمة سمعناه مرة يقول عن ابن عباس فذكره مرفوعا بنحوه.\nقال النسائي: ومحمد بن ميمون أيضا ليس بالقوي.","vol":"4","page":439},{"text":"<span data-type=\"title\" id=toc-504>الفصل السادس: في أحكام تتعلق بالديات</span>\n٢٥١٨ - (د) زياد بن سعد بن ضميرة بن سعد السلمي - ﵀ -: عن أبيه وجده - وكانا شَهِدا مع رسولِ الله -ﷺ- حُنَينًا -: «أَنَّ مُحَلِّمَ بن جَثَّامة قتل رجلًا من أشجَعَ في الإِسلام، وذلك أَوّلُ غِيَرٍ قضى به رسولُ الله - ﷺ- فتكلم عُيَينَةُ [بن حِصْن] في قتل الأشجعي؛ لأنه من غَطَفَان، وتكلم الأقرع بن حابس دون محلِّم؛ لأنه من خِندف، فارتفعت الأصوات، وكثرت الخصومة واللغَط، فقال رسولُ الله - ﷺ-: يا عيينة، أَلا تقبل الغِيرَ؟ قال عيينة: لا والله، حتى أُدخِل على نسائه من الحرَب والحزن ما أدخل على نسائي، قال: ثم ارتفعت الأصوات، وكثرت الخصومة واللغط، فقال رسولُ الله - ﷺ-: يا عيينة، أَلا تقبل الغِيرَ؟ فقال عيينة مثل ذلك، إلى أَن قام رجل من بني لَيْثٍ، يقال له: مُكَيتل، عليه شِكَّةٌ، وفي يده دَرِقَةٌ (١)، فقال: يا رسول الله، إني لم أجد لما فعل هذا في غُرَّة الإسلام مَثلًا إلا غنمًا وردت، فَرُميَ أولها فنفَر آخرَها، اسْنُنِ اليوم وغَيِّرْ غدًا، فقال رسول الله -ﷺ-: بل نعطيكم خمسين من الإِبل في فَوْرِنَا هذا، وخمسين إذا رجعنا إلى المدينة، ⦗٤٤١⦘ وذلك في بعض أسفاره، ومحلِّم رجل طويل آدَمُ، وهو في طرَف الناس، فلم يزالوا حتى تَخَلَّصَ، فجلس بين يدي رسولِ الله - ﷺ-، وعيناه تدمعان، فقال: يا رسول الله، إني قد فعلت الذي فعلتُ، وإني أَتوب إلى الله - ﷿ -، فاستغفر لي يا رسول الله. فقال رسولُ الله - ﷺ-: أَقتلته بسلاحك في غُرَّة الإسلام؟ اللهم لا تغفر لمحلِّم بصوت عالٍ» . زاد في رواية: «فقام وإنه لَيَتَلَقَّى دُموعَهُ بطرف ردائه» . قال ابن إسحاق: «فزعم قومه أَن رسول الله - ﷺ- استغفر له بعد ذلك» . أخرجه أَبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غِيَر): الغِيره: الدية، وجمعها غِيَر، مثل كسرة وكسر. وقيل: الغِيَر واحد، وجمعه أغيار، مثل ضلع وأضلاع.\n(اللغط): الضجة واختلاف الأصوات.\n(الحرب): نهب مال الإنسان وتركه لا شيء له، والحرب: الغضب. والمراد به في الاستعمال: الحزن والهم، فإن من أُخذ ماله وبقي لا شيء [له] فإنه يحزن ويهتم.\n(شكة): الشكة: السلاح. ⦗٤٤٢⦘\n(غرة الإسلام): أوله، وغرة كل شيء: أوله، أراد: أول الأمر الذي جاء النبي - ﷺ- وحكم به.\n(مُكيتل - اسنن اليوم وغيِّر غدًا): معنى قوله: مُكيتل: إن مثل محلم في قتله الرجل، وطلبه ألا يقتص منه وتؤخذ منه الدية، والوقت أول الإسلام وصدره، كمثل هذه الغنم، يعني: أنه إن جرى الأمر مع أولياء هذا القتيل على ما يريد محلم، ثبط الناس عن الدخول في الإسلام معرفتهم أن القود يغير بالدية، والعرب خصوصًا وهم الحِراص على درك الأثآر، وفيهم الأنفة من قبول الدية، ثم حث رسول الله - ﷺ- على الإفادة منه بقوله: «اسنن اليوم وغيِّر غدًا» يريد: أنه إن لم تقتص منه غيرت سنتك، ولكنه أخرج الكلام على الوجه الذي يهيج المخاطب، ويحثه على الإقدام، والجرأة على المطلوب منه.\n(فورنا): فور كل شيء: أوله.\n(آدم): رجل آدم: يضرب لونه إلى السواد من شدة سمرته.\n_________\n(١) في المطبوع: ورقة، وهو خطأ.\n(٢) رقم (٤٥٠٣) في الديات، باب الإمام يأمر بالعفو عن الدم، وفي سنده زياد بن سعد بن ضميرة الضمري السلمي، لم يوثقه غير ابن حبان، وقال الذهبي في \" الميزان \": فيه جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٦/١٠) قال: حدثنا يعقوب، قال: حدثنا أبي. وأبو داود (٤٥٠٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وابن ماجة (٢٦٢٥) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا أبو خالد الأحمر. وعبد الله بن أحمد في زياداته على مسند أبيه المسند (٥/١١٢) قال: حدثنا أبو عثمان سعيد بن يحيى بن سعيد بن أبان بن سعيد بن العاص، قال: حدثني أبي.\nأربعتهم - إبراهيم بن سعد، وحماد بن سلمة، وأبو خالد، ويحيى - عن محمد بن إسحاق، قال: حدثني محمد بن جعفر بن الزبير، أنه سمع زياد بن سعد ابن ضميرة يحدث عروة بن الزبير، عن أبيه وجده، فذكراه.\n* أخرجه أبو داود (٤٥٠٣) قال: حدثنا وهب بن بيان، وأحمد بن سعيد الهمداني، قالا: حدثنا ابن وهب، قال: أخبرني عبد الرحمن بن أبي الزناد، عن عبد الرحمن بن الحارث، عن محمد بن جعفر، أنه سمع زياد بن سعد بن ضميرة السلمي، يحدث عروة بن الزبير، عن أبيه فذكره.\n* وقع الخلاف حول اسم (زياد بن سعد)، ففي رواية إبراهيم بن سعد، سماه: (زياد بن ضميرة بن سعد) وفي رواية حماد: (زياد بن ضميرة الضمري)، وفي رواية أبي خالد الأحمر: (زيد بن ضميرة) وقال المزي: كذا قال: وصوابه: (زياد بن سعد بن ضميرة) تحفة الأشراف (٣٨٢٤) . وفي رواية يحيى: (زياد بن ضمرة بن سعد) .\nقلت: حسن الحافظ إسناده في ترجمة سعد بن ضميرة. الإصابة (٣/١٥٠) (٣١٦٢) وزياد بن سعد الراوي عنه ابنه، لم يوثقه غير ابن حبان، وقال الذهبي في ميزانه فيه جهالة.","vol":"4","page":440},{"text":"٢٥١٩ - (د) جابر بن عبد الله - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا أُعْفي من قتل بعد أخذ الدية» . أخرجه أَبو داود (١) . ⦗٤٤٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا أعفي): أي لا أقيله ولا أعفو عنه بل أقتله.\n_________\n(١) رقم (٤٥٠٧) في الديات، باب من يقتل بعد أخذ الدية، من حديث مطر الوراق قال: أحسبه عن الحسن البصري عن جابر، وإسناده ضعيف، قال المنذري في \" مختصر سنن أبي داود \": الحسن البصري لم يسمع من جابر بن عبد الله، فهو منقطع، ومطر الوراق، ضعفه غير واحد، ولم يجزم بسماعه من الحسن، وقد روي هذا عن الحسن عن النبي ﷺ مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٣٦٣) قال: حدثنا عفان. وأبو داود (٤٥٠٧) قال: حدثنا موسى بن إسماعيل.\nكلاهما (عفان، وموسى) قالا: حدثنا حماد بن سلمة، قال: أخبرنا مطر الوراق، قال: وأحسبه عن الحسن، فذكره.\nقلت: الحسن لم يسمع من جابر -﵁- ومطر الوراق، يضعف في الحديث.","vol":"4","page":442},{"text":"٢٥٢٠ - (ط) عمرو بن شعيب - ﵀ -: أَن رجلًا من بني مُدلِج - يقال له: قتادة - خذف ابنَه بسيف، فأصاب ساقَه، فَنُزِيَ في جُرحه، فمات، فقدم سراقةُ بن جُعشُم على عمرَ بن الخطاب، فذكر ذلك له، فقال له عمر: اعْدُدْ على مَاءِ قُدَيدٍ عشرين ومائة بعير، حتى أقدَم عليك، فلما قدِم عليه عمر بن الخطاب أَخذ من تلك الإِبل ثلاثين حِقَّة، وثلاثين جَذَعة، وأربعين خَلِفَة، ثم قال: أَين أَخُ المقتول؟ فقال: ها أنذا، فقال: خُذها، فإن رسولَ الله - ﷺ- قال: «ليس لقاتلٍ شيء» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فنزي في جرحه): يقال: نزف دمه، ونزي دمه بمعنى: إذا جرى فلم ينقطع.\n_________\n(١) ٢ / ٨٦٧ في العقول، باب في ميراث العقل والتغليظ فيه، وإسناده منقطع، فإن عمرو بن شعيب لم يدرك عمر بن الخطاب ﵁، وانظر \" الرسالة \" للشافعي بتحقيق العلامة أحمد شاكر فقرة ٤٧٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك في الموطأ (١٦٨٤) قال: عن يحيى بن سعيد، عن عمرو بن شعيب فذكره.\nقلت: وعمرو بن شعيب لم يدرك عمر بن الخطاب.","vol":"4","page":443},{"text":"٢٥٢١ - (ط) سليمان بن يسار - ﵀ -: «أَن سائِبَة - رجلًا كان بعضُ الحاج أعتقه - فكان يلعب هو ورجل من بني عائِذ، فقتل السائبةُ ابنَ ⦗٤٤٤⦘ العائِذي، فجاء أبوه إِلى عمر يطلب دية ابنه، فقال عمر: لا دِيَةَ له، قال العائِذي: أَرأَيتَ لو قتله ابني؟ قال عمر: إِذن كنتم تُخرِجُون ديتَه، فقال العائذي: هو إِذًا مِثل الأرقم إن يُتْرَك يَلْقَمْ، وإن يُقتَلْ يَنْقَمْ (١)» . أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأرقم - يلقم): الأرقم: الحية، وهذا مثل لمن يجتمع عليه شران لا يدري كيف يصنع فيهما؟ يعني: أنه اجتمع عليه القتل وعدم الدية. قال الميداني: كانوا في الجاهلية يزعمون أن الجن تطلب بثأر الجان، فربما مات قاتله، وربما أصابه خبل، المعنى: أن الأرقم إن يقتل ينقم على قاتله فيقتل أو يصيبه خبل على مذهب العرب، وإن يترك ولا يقتل يلقم تاركه، أي: يَعَضُّه فيهلكه، يقال: نقمتُ أَنقِم، ونَقِمتُ أنقُم، لغتان، والأول أكثر.\n_________\n(١) هذا مثل من أمثلة العرب مشهور، يقول: إن قتلته كان له من ينتقم منك، وإن تركته قتلك.\n(٢) ٢ / ٨٧٦ في العقول، باب ما جاء في دية السائبة وجنايته، وكذلك إسناده منقطع، فإن سليمان بن يسار لم يدرك عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٦٩٥) قال: عن أبي الزناد، عن سليمان بن يسار، فذكره.\nقلت: سليمان بن يسار عم محمد بن إسحاق لم يدرك عمر بن الخطاب.","vol":"4","page":443},{"text":"٢٥٢٢ - (ط) عراك بن مالك، وسليمان بن يسار - رحمهما الله -: «أن رجلًا من بني سعد بن ليث أجرى فرَسًا، فوطئَ على إصبع رجل من جُهينة، فنُزِيَ منها فمات، فقال عمرُ بن الخطاب للذي ادُّعِيَ عليهم: أَتَحلِفُونَ بالله ⦗٤٤٥⦘ خمسين يمينًا ما مات منها؟ فأبَوْا، فقال للآخرين: أَتَحْلِفُونَ أنتم؟ فأَبَوْا، فقضى عمر بشَطر الدية على السعدِّيين» . قال مالك: وليس العملُ على هذا. أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شطر): كل شيء: نصفه.\n_________\n(١) ٢ / ٨٥١ في العقول، باب دية الخطأ في القتل، وإسناده منقطع، قال مالك: وليس العمل على هذا، قال الزرقاني في \" شرح الموطأ \": وليس العمل على هذا المذكور من القضاء بشطر الدية، وتبدية المدعى عليهم بالحلف، والمصير إلى الأحاديث الدالة على تبدية المدعين في القسامة أولى في الحجة من قول الصاحب، ويعضده إجماع أهل المدينة والحجازيين عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك في الموطأ (١٦٥٢) قال: عن ابن شهاب عن عراك بن مالك، وسليمان بن يسار، فذكراه.","vol":"4","page":444},{"text":"٢٥٢٣ - (د ت س) جرير بن عبد الله - ﵁ -: قال: «بَعث رسولُ الله - ﷺ- سَريَّة إلى خَثْعَم، فاعتصم أُناس منهم بالسجود، فأُسْرِعَ فيهم القتلُ، فبلغ ذلك رسولَ الله - ﷺ-، فأمرهم بنصف العَقْلِ، وقال: أنا بريءٌ من كلِّ مسلمٍ يقيمُ بين أَظهُرِ المشركين، قالوا: يا رسولَ الله، لِمَ؟ قال: لا تَرَاءى نارَاهُما» .\nقال الترمذي، وأبو داود: وقد رواه جماعة، ولم يذكروا جريرًا. وأخرجه النسائي، عن إسماعيل، عن قيسٍ [مرسلًا]، ولم يذكر جريرًا (١) . ⦗٤٤٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سرية): السرية: طائفة من الجيش تبعث في الغزو.\n(فاعتصم): الاعتصام: الالتجاء والاستمساك بالشيء.\n(لا تراءى ناراهما): معنى قوله: لا تراءى ناراهما: أن لا يكون كل واحد منهما بحيث يرى نار صاحبه، فجعل الرؤية للنار ولا رؤية لها، يعني: أن تدنو هذه من هذه، يقال: داري تنظر إلى دار فلان، أي: تقابلها، وقيل: معناه: أنه أراد نار الحرب، يقول: ناراهما مختلفتان، هذه تدعو إلى الله، وهذه تدعو إلى الشيطان، فكيف تتفقان؟ وكيف يساكنهم في بلادهم وهذه حال هؤلاء، وهذه حال هؤلاء؟.\n(بنصف العقل): العقل: الدية، وإنما أمر لهم بنصفها ولم يكملها بعد علمه بإسلامهم، لأنهم قد أعانوا على أنفسهم بمقامهم بين ظهراني الكفار، فكانوا كمن هلك بجناية نفسه وجناية غيره، فتسقط حصة جنايته من الدية.\n_________\n(١) رواه الترمذي رقم (١٦٠٤) في السير، باب في كراهة المقام بين أظهر المشركين، وأبو داود رقم (٢٦٤٥) في الجهاد، باب على ما يقاتل المشركون، والنسائي ٨ / ٣٦ في القسامة، باب القود ⦗٤٤٦⦘ بغير حديدة، ورجال إسناده ثقات، ولكن صحح البخاري وأبو حاتم وأبو داود والترمذي والدارقطني إرساله إلى قيس بن أبي حازم، قال الترمذي: وهذا أصح، يعني المرسل، وقال: وسمعت محمدًا (يعني البخاري) يقول: الصحيح حديث قيس عن النبي ﷺ مرسل. أقول: وللحديث شاهد بمعناه عند أبي داود رقم (٢٧٨٧) في الجهاد، باب في الإقامة بأرض الشرك بلفظ \" من جامع المشرك وسكن معه فهو مثله \"، وإسناده ضعيف، ورواه الترمذي بنحوه، ولم يذكر سنده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول، والصواب إرساله: أخرجه أبو داود (٢٦٤٥) . والترمذي (١٦٠٤) قالا: حدثنا هناد بن السري، قال: حدثنا أبو معاوية، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.\nورواه الترمذي مرسلا، وقال: هذا أصح، وسمعت محمد بن إسماعيل البخاري يقول: الصحيح حديث قيس عن النبي -ﷺ- مرسل.","vol":"4","page":445},{"text":"٢٥٢٤ - (د) جابر بن عبد الله - ﵄ -: «أَن امرأَتين من هُذَيلٍ قَتَلَت إحداهما الأخرى، ولكل واحدة منهما زوج وولد، فجعل رسولُ الله - ﷺ- ديةَ المقتولة على عاقِلة القاتلة، وبَرَّأَ زوجَها وولدها؛ لأنهما ما كانا من هُذيل، فقال عاقِلةُ المقتولة: ميراثُها لنا؟ فقال رسولُ الله - ﷺ- لا، مِيراثُها لزوجِها وولدِها» . أخرجه أَبو داود (١) .\n_________\n(١) رقم (٤٥٧٥) في الديات، باب دية الجنين، وفي سنده مجالد بن سعيد الهمداني أبو عمرو الكوفي ليس بالقوي، وقد تغير في آخر عمره، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٤٥٧٥) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا يونس ابن محمد. وابن ماجة (٢٦٤٨) قال: حدثنا محمد بن يحيى، قال: حدثنا المعلى بن أسد.\nكلاهما (يونس، والمعلى) قالا: حدثنا عبد الواحد بن زياد، قال: حدثنا مجالد، عن الشعبي، فذكره.\nقلت: مجالد بن سعيد، يضعف في الحديث.","vol":"4","page":447},{"text":"٢٥٢٥ - (ط ت) محمد بن شهاب الزهري - ﵀ -: «أَن عمر بن الخطاب نَشَدَ الناس بِمنى: من كان عنده عِلمٌ من الدية أن يخبرني، فقام الضَّحَّاك بن سفيان الكلابي، فقال: كتب إليَّ رسولُ الله - ﷺ-: أن أُوَرِّثَ امرأةَ الضِّبَابيِّ من دية زوجها، فقال له عمر: ادخل الخِباءَ حتى آتيك، فلما نزل عمر أَخبره الضحاك، فقضى بذلك عمر» . قال ابن شهاب: «وكان قَتلُ أشْيم خطَأٌ» . أَخرجه الموطأ.\nوفي رواية الترمذي عن ابن شهاب عن سعيد بن المسيب: أن عمر كان يقول: الديةُ على العاقلة، ولا ترث المرأةُ من دية زوجها شيئًا، حتى أَخبره الضحاك بن سُفيان الكلابي: أن رسولَ الله - ﷺ- كتب إليه: «أَنْ وَرِّثْ امرأَة ⦗٤٤٨⦘ أشيم الضِّبابي من دية زوجها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نشد): الناس: أي: سألهم وأقسم عليهم، تقول: نشدتك بالله، [ونشدتك الله] .\n_________\n(١) رواه الموطأ ٢ / ٨٦٦ في العقول، باب في ميراث العقل والتغليظ فيه، والترمذي رقم (١٤١٥) في الديات، باب في المرأة ترث من دية زوجها، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، قال: والعمل على هذا عند أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح:\n١- أخرجه أحمد (٣/٤٥٢) . وأبو داود (٢٩٢٧) قال: حدثنا أحمد بن صالح:\nكلاهما (أحمد بن حنبل، وأحمد بن صالح) قالا: حدثنا عبد الرزاق قال: حدثنا معمر.\n٢- وأخرجه أحمد (٣/٤٥٢) . وأبو داود (٢٩٢٧) قال: حدثنا أحمد بن صالح. وابن ماجة (٢٦٤٢) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (١٤١٥) قال: حدثنا قتيبة، وأحمد بن منيع، وأبو عمار، وغير واحد. وفي (٢١١٠) قال: حدثنا قتيبة، وأحمد بن منيع، وغير واحد. والنسائي في الكبرى تحفة الأشراف (٤٩٧٣) عن قتيبة (ح) وعن محمد بن منصور.\nجميعهم (أحمد بن حنبل، وأحمد بن صالح، وأبو بكر، وقتيبة، وأحمد بن منيع، وأبو عمار، ومحمد بن منصور) عن سفيان بن عيينة.\n٣- وأخرجه النسائي في الكبرى تحفة الأشراف (٤٩٧٣) عن محمد بن منصور، عن سفيان، عن يحيى ابن سعيد.\nثلاثتهم - معمر، وابن عيينة، ويحيى - عن الزهري، عن سعيد بن المسيب، فذكره.\n* أخرجه مالك الموطأ (٥٤٠) . والنسائي في الكبرى تحفة الأشراف (٤٩٧٣) عن محمد بن معدان بن عيسى الحراني، عن الحسن بن محمد بن أعين، عن زهير بن معاوية، عن يحيى بن سعيد.\nكلاهما - مالك، ويحيى بن سعيد - عن ابن شهاب، أن عمر سأل الناس ... فذكر نحوه، ليس فيه- سعيد بن المسيب -.","vol":"4","page":447},{"text":"٢٥٢٦ - (د س) عائشة - ﵂ -: «أَنَّ رسولَ الله - ﷺ- بعث أَبا جَهم بن حُذَيفةَ مُصَدِّقًا، فلاجهُ رجل في صدقتِه، فضربه أبو جهم فشجَّهُ، فَأَتَوا النبيَّ - ﷺ-، فقالوا: القَوَدَ يا رسولَ الله، فقال رسولُ الله - ﷺ- لكم كذا، وكذا، فلم يرضَوْا، فقال: لكم كذا، وكذا، فلم يرضوا، فقال: لكم كذا، وكذا، فرضُوا، فقال رسولُ الله - ﷺ-: إني خاطبٌ العشيَّةَ على الناس ومُخْبِرُهُمْ برضاكم، فقالوا: نعم، فخطب رسولُ الله -ﷺ-، فقال: إن هؤلاء اللَّيْثِيِّينَ أتَوْني يريدون القودَ، فعرضتُ عليهم كذا وكذا فرضُوا، أرضيتم؟ قالوا: لا، فهَمَّ بهم المهاجرون، فأمر رسول الله - ﷺ- أن يَكُفُّوا عنهم، فكفُّوا، ثم دعاهم فزادهم، فقال: أرَضِيتم؟ قالوا: نعم، قال: إني ⦗٤٤٩⦘ خاطبٌ على الناس ومُخبِرُهم برضاكم. قالوا: نعم، فخطب النبيُّ - ﷺ-، فقال: أرَضِيتم؟ قالوا: نعم» . أخرجه أبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُصدِّقًا): المصدق - بتخفيف الصاد وتشديد الدال - عامل الزكاة.\n_________\n(١) رواه أبو داود رقم (٤٥٣٤) في الديات، باب العامل يصاب على يديه خطأ، والنسائي ٨ / ٣٥ في القسامة، باب السلطان يصاب على يده، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/٢٣٢) . وأبو داود (٤٥٣٤) قال: حدثنا محمد بن داود ابن سفيان. وابن ماجة (٢٦٣٨) قال: حدثنا محمد بن يحيى. والنسائي (٨/٣٥) قال: أخبرنا محمد بن رافع.\nأربعتهم - أحمد، ومحمد بن داود بن سفيان، ومحمد بن يحيى، ومحمد بن رافع - قالوا: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن عروة، فذكره.","vol":"4","page":448},{"text":"٢٥٢٧ - (د) هلال بن سراج بن مجَّاعة - ﵀ -: عن أبيه، عن جدِّه «أنه أتى رسولَ الله -ﷺ- يطلب ديةَ أخيه، قتله بنُو سَدُوسٍ من بني ذُهْلٍ، فقال رسولُ الله - ﷺ-: لو كنتُ جاعلًا لمشْركٍ دية جَعَلْتُها لأخيك، ولكن سأُعطيك منه عُقْبَى، فكتب له رسولُ الله - ﷺ- بمائة من الإِبل من أول خُمُسٍ يُخْرَج من مُشركِي بني ذُهلٍ، فأخذ طائفة منها، وأَسلمت بنو ذُهل، فطلبها بعدُ مُجَّاعةُ إلى أبي بكرٍ، وأَتاه بكتاب رسولِ الله -ﷺ-، فكتب له أبو بكر باثني عشر أَلف صاعٍ من صدقة اليمامة: أربعةِ آلاف بُرًّا، وأربعةِ آلاف شعيرًا، وأربعةِ آلافٍ تمرًا، وكان في كتاب رسولِ الله -ﷺ-: بسم الله الرحمن الرحيم، هذا كتابٌ من محمدٍ النبيِّ - ﷺ- لمجَّاعة بن مُرارة من بني سُلَيم (١): إِني أعْطيته مائة من الإِبل من أَول خُمُسٍ يُخرَج من مُشْركي بني ذهل عُقْبَة من أخيه» . ⦗٤٥٠⦘ أَخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عقبى): يقال: أخذت من أسيري عقبى وعقبة: إذا أخذت بدلًا منه.\n_________\n(١) في نسخ أبو داود المطبوعة: سلمى.\n(٢) رقم (٢٩٩٠) في الخراج، باب بيان مواضع قسم الخمس وسهم ذي القربى، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢٩٩٠) قال: حدثنا محمد بن عيسى، قال: حدثنا عنبسة ابن عبد الواحد القرشي -قال أبو جعفر، يعني ابن عيسى: كنا نقول: إنه من الأبدال قبل أن نسمع أن الأبدال من الموالي - قال: حدثني الدخيل بن إياس بن نوح بن مجاعة، عن هلال بن سراج بن مجاعة، عن أبيه، فذكره.","vol":"4","page":449},{"text":"٢٥٢٨ - (س) جابر بن عبد الله - ﵄ -:: «أَنَّ رسولَ الله - ﷺ- كتب على كل بَطنٍ عُقُولَهُ، ولا يحِلُّ لمولى أَن يتولَّى مسلمًا بغير إذنه» . أَخرجه النسائي (١) .\n_________\n(١) ٨ / ٥٢ في القسامة، باب صفة شبه العمد وعلى من دية الأجنة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح، أصله في مسلم:\n١- أخرجه أحمد (٣/٣٢١) قال: حدثنا عبد الرزاق (ح) وروح. ومسلم (٤/٢١٦) قال: حدثني محمد ابن رافع، قال: حدثنا عبد الرزاق. والنسائي (٨/٥٢) قال: أخبرنا العباس بن عبد العظيم، قال: حدثنا الضحاك بن مخلد.\nثلاثتهم - عبد الرزاق، وروح، والضحاك - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٣٤٢) قال: حدثنا حسن. وفي (٣/٣٤٩) قال: حدثنا موسى.\nكلاهما -حسن، وموسى- قالا: حدثنا ابن لهيعة.\nكلاهما (ابن جريج، وابن لهيعة) عن أبي الزبير، فذكره.","vol":"4","page":450},{"text":"٢٥٢٩ - () عمرو بن شعيب - ﵀ -: عن أَبيه، عن جده: «أَنَّ رسولَ الله - ﷺ- قضى أَنَّ عَقْلَ ما أصابت المرأةُ خطأ على عاقِلَتِها وعَصَبتِها، وليس على زوجها وولدها منه شيء، إن كان أَبوهم من غير عاقلتها، وميراثُ ديتها ومالها إِن قُتلت لزوجها وولدها، وهم يُقتَلُونَ بها إن قتلت عمدًا، وقضى أن العقل ميراثٌ بين ورثة المقتول على فرائضهم، فما فضل فللعصبة، وليس للقاتل منه شيء» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل وفي المطبوع بياض بعد قوله: أخرجه، وقد تقدم بعض الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين العبدري، لم أقف عليه.","vol":"4","page":450},{"text":"٢٥٣٠ - () محمد بن شهاب الزهري - ﵀ -: قال: مضت السُّنَّةُ أَن ⦗٤٥١⦘ العاقلة لا تَحمل من دية العمد شيئًا، إِلا أَن تشاءَ، وكذلك لا تحمل من ثمن العبد شيئًا قلَّ أَو كَثُرَ، وإِنما ذلك على الذي يصيبه من ماله بالغًا ما بلغ؛ لأنه سِلْعَةٌ من السِّلَعِ، لقولِ رسول الله - ﷺ-: «لا تحمل على العاقلة عمدًا، ولا صُلْحًا، ولا اعترافًا، ولا أرْش جناية، ولا قيمةَ عبدٍ، إلا أن تشاء» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرش جناية): الأرش ما يؤخذ جُبرانًا لما يظهر بالسلعة من عيب واستعمل من الجراحات وغيرها، لأنه جابر لها.\n_________\n(١) كذا في الأصل وفي المطبوع بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين العبدري، لم أقف عليه.","vol":"4","page":450},{"text":"٢٥٣١ - () وعنه - ﵀ -: قال: ومضت السُّنَّة أَن الرجل إِذا أصاب امرأَتَهُ بِجُرْحٍ خطأ: أَنَّهُ يَعْقِلُهَا، ولا يقاد منه، فإن أَصابها عمدًا قُتِلَ بها. قال: وبلغني أَن عمر قال: «تُقَادُ المرأَةُ من الرجل في كل عمد يبلغ ثلث نفسها فما دونه من الجراح» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل وفي المطبوع بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين العبدري، لم أقف عليه.","vol":"4","page":451},{"text":"الكتاب الثالث: [من حرف الدال] في الدين وآداب الوفاء\n٢٥٣٢ - (د) أبو موسى الأشعري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إن أَعظمَ الذُّنُوبِ عند الله أن يلقاه بها (١) عبدٌ - بعد الكبائر التي نهى الله عنها - أَن يموتَ رجل وعليه دَيْنٌ لا يَدَعُ له قضاء» . أخرجه أبو داود (٢) .\n_________\n(١) في الأصل: به، والتصحيح من نسخ أبي داود المطبوعة، والضمير في \" بها \" يعود إلى أعظم الذنوب.\n(٢) رقم (٣٣٤٢) في البيوع، باب التشديد في الدين، وفي سنده أبو عبد الله القرشي، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٣٩٢) قال: حدثنا عبد الله بن يزيد. وأبو داود (٣٣٤٢) قال: حدثنا سليمان بن داود المهري، قال: أخبرنا ابن وهب.\nكلاهما (عبد الله بن يزيد المقرئ، وعبد الله بن وهب) عن سعيد بن أبي أيوب، أنه سمع أبا عبد الله القرشي، يقول: سمعت أبا بردة، فذكره.\nقلت: أبو عبد الله القرشي مجهول.","vol":"4","page":452},{"text":"٢٥٣٣ - (د س) سمرة بن جندب - ﵁ -: قال: «خطبنا رسول الله - ﷺ- يومًا، فقال: أهاهُنا أَحد من بني فلان؟ فلم يُجِبْهُ أحدٌ، ثم قال: أهاهنا أحد من بني فلان؟ فلم يجبه أحد، ثم قال: أهاهنا أحد من بني فلان؟ فقام رجل، فقال: أنا يا رسول الله، فقال له: ما منعك أن تُجيبَني في المرتين الأُولَيَيْنِ؟ إِني لم أُنَوِّه بكم إلا خيرًا، إِنَّ صاحبكم - يريد رجلًا منهم - مات مأْسورًا بدَينه، فلقد رأيته أُدِّيَ عنه، حتى ما يطلبُهُ أحد بشيء» . أخرجه أبو داود. ⦗٤٥٣⦘ وأخرجه النسائي إلى قوله: «بدَينِهِ» (١) .\n_________\n(١) رواه أبو داود رقم (٣٣٤١) في البيوع، باب في التشديد في الدين، والنسائي ٧ / ٣١٥ في البيوع، باب التغليظ في الدين، من حديث الشعبي عن سمعان بن مشنج عن سمرة بن جندب، وإسناده حسن، قال الحافظ في \" التهذيب \" في ترجمة سمعان بن مشنج: روى عن سمرة بن جندب، وعنه الشعبي، قال الحافظ: وقال البخاري: لا نعرف لسمعان سماعًا من سمرة، ولا للشعبي سماعًا منه، وذكره ابن حبان في \" الثقات \"، وقال ابن ماكولا: ثقة ليس له غير حديث واحد رواه أبو داود والنسائي. وهو أن الميت مأسور بدينه، قال الحافظ: قلت: وقال العجلي: كوفي تابعي ثقة. اهـ. أقول: وللحديث شواهد بمعناه مختصرًا أن صاحب الدين مأسور بدينه من حديث البراء في \" شرح السنة \"، والطبراني في \" الأوسط \"، وغيرهما.","vol":"4","page":452},{"text":"٢٥٣٤ - (خ) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «من أخذ أَموال الناس يُريدُ أَداءها أدَّى الله عنه، ومن أخذ أَموال الناس يُرِيدُ إِتْلافها أتلفه الله» . أَخرجه البخاري (١) .\n_________\n(١) ٥ / ٤٠ في الاستقراض، باب من أخذ أموال الناس يريد أداءها أو إتلافها.","vol":"4","page":453},{"text":"٢٥٣٥ - (س) عمران بن حذيفة - ﵀- (١): قال: «كانت ميمونة تَدَّانُ فَتُكْثِرُ، فقال لها أهلُها في ذلك ولامُوها، ووجَدوا عليها، فقالت: لا أتْرُكَ الدَّينَ، وقد سمعتُ خليلي وصَفِيِّي - ﷺ- يقول: ما من أَحد يَدَّانُ دَيْنًا يعلم الله أَنه يريد قضاءه إِلا أَدَّاهُ الله عنه في الدنيا» . أخرجه النسائي (٢) .\n_________\n(١) في المطبوع: عمران بن حصين، وهو تحريف، لأن عمران بن حصين صحابي جليل، وعمران ابن حذيفة هذا تابعي، وهو أحد المجاهيل، وقال الذهبي في \" الميزان \": لا يعرف، وقد ذكره ابن حبان في ثقات التابعين.\n(٢) ٧ / ٣١٥ في البيوع، باب التسهيل في الدين، ورواه أيضًا ابن ماجة رقم (٢٤٠٨) في الصدقات، باب ما أدان دينًا وهو ينوي قضاءه، وفي سنده زياد بن عمرو بن هند، وعمران بن حذيفة، لم يوثقهما غير ابن حبان.","vol":"4","page":453},{"text":"٢٥٣٦ - (خ م ط ت د س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَطْلُ الغَنيِّ ظُلْمٌ» . وفي رواية: «وإِذا أُتْبِعَ أَحدُكم على مَليءٍ فَلْيَتْبَعْ» . أخرجه البخاري ومسلم.\nوأخرج الرواية الثانية الموطأ، وأَبو داود، والترمذي، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُتْبِع) قال الخطابي: أصحاب الحديث يروونه بتشديد التاء، وهو غلط، وصوابه: «أُتْبِع» ساكنة التاء، بوزن «أُكْرِم» ومعناه: إذا أُحِيل أحدكم على مليء - أي: قادر - فليحتل، يقال: تَبِعت الرجل أَتْبَعَه تِباعَة: إذا طالبته، فأنا تبيعه، وليس هذا أمرًا على الوجوب، وإنما هو على الأدب والرفق والإباحة.\n(مليء) المليء: القادر.\n_________\n(١) رواه البخاري ٥ / ٤٦ في الاستقراض، باب مطل الغني ظلم، وفي الحوالات، باب في الحوالة وهل يرجع في الحوالة، وباب إذا حال عل ملئ فليس له رد، ومسلم رقم (١٥٦٤) في المساقاة، باب تحريم مطل الغني، والموطأ ٢ /٦٧٤ في البيوع، باب جامع الدين والحول، وأبو داود رقم (٣٣٤٥) في البيوع، باب في المطل، والترمذي رقم (١٣٠٨) في البيوع، باب في مطل الغني أنه ظلم، والنسائي ٧ / ٣١٧ في البيوع، باب الحوالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٢٠) قال: حدثنا عبد الرزاق، قال: حدثنا الثوري. وفي (٥/٢٠) أيضا قال: حدثنا أبو سفيان المعمري، عن سفيان. (ح) وحدثنا أبو بكر ابن أبي شيبة، قال: حدثنا وكيع، عن أبيه الجراح. وأبو داود (٣٣٤١) قال: حدثنا سعيد بن منصور، قال: حدثنا أبو الأحوص. والنسائي (٧/٣١٥) قال: أخبرنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: حدثنا الثوري.\nثلاثتهم -سفيان الثوري، والجراح، وأبو الأحوص- عن سعيد بن مسروق، عن الشعبي، عن سمعان ابن مشنج، فذكره.\nقلت: سمعان ليس له غير حديث واحد، وثقه العجلي، وقال البخاري: لا يعرف له سماع من سمرة على شرطه في التصريح بالسماع. وللحديث شواهد.","vol":"4","page":454},{"text":"٢٥٣٧ - (د س) الشريد بن سويد الثقفي - ﵁ -: أَنَّ ⦗٤٥٥⦘ رسولَ اللهِ -ﷺ- قال: «لَيُّ الْوَاجِدِ يُحِلُّ عِرْضَهُ وعُقُوبَتَهُ» .\nقال ابن المبارك: يُحِلُّ عِرضَهُ: يُغَلَّظ له، وَعُقُوبَتَهُ: يُحبَس له. أَخرجه أبو داود، والنسائي (١) [وأخرجه البخاري في ترجمة باب] (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لي الواجد): الواجد: القادر المليء، واللي: المطل.\n(يحل عرضه): أي: يجوز لصاحب الدين أن يعيبه ويصفه بسوء القضاء، والمراد بالعِرْض: نفس الإنسان، وعقوبته: حبسه، وقد جاء في الحديث.\n_________\n(١) رواه أبو داود رقم (٣٦٢٨) في الأقضية، باب في الحبس في الدين وغيره، والنسائي ٧ / ٣١٦ و٣١٧ في البيوع، باب مطل الغني، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٢٢ و٣٨٨ و٣٨٩، وابن ماجة رقم (٢٤٢٧) في الصدقات، باب الحبس في الدين والملازمة، وإسناده حسن، وصححه الحاكم ٤ / ١٠٢ ووافقه الذهبي.\n(٢) رواه البخاري تعليقًا ٥ / ٤٦ في الاستقراض، باب لصاحب الحق مقال، قال الحافظ في \" الفتح \": وصله أحمد وإسحاق في مسنديهما، وأبو داود والنسائي من حديث عمرو بن الشريد بن أوس الثقفي عن أبيه بلفظه، وإسناده حسن، وذكر الطبراني أنه لا يروى إلا بهذا الإسناد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/٢٢٢، ٣٨٨) قال: حدثنا وكيع. وفي (٤/٣٨٩) قال: حدثنا الضحاك بن مخلد. وأبو داود (٣٦٢٨) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا عبد الله بن المبارك. وابن ماجة (٢٤٢٧) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع. والنسائي (٧/٣١٦) قال: أخبرني محمد بن آدم، قال: حدثنا ابن المبارك. (ح) وأخبرنا إسحاق بن إبراهيم، قال: حدثنا وكيع.\nثلاثتهم - وكيع، والضحاك بن مخلد، وعبد الله بن المبارك- عن وبر بن أبي دليلة الطائفي، قال: حدثني محمد بن ميمون بن مسيكة. (قال وكيع: وأثنى عليه خيرا) عن عمر بن الشريد، فذكره.\nقلت: وأخرجه البخاري تعليقا (٥/٤٦) في الاستقراض، باب لصاحب الحق مقال.\nقال الحافظ: وصله أحمد وإسحاق في مسنديهما، وحسن إسناده.","vol":"4","page":454},{"text":"٢٥٣٨ - (د) عبد الله بن عباس - ﵄ -: أَنَّ رسولَ الله - ﷺ- «اشترى من عِيرٍ بَيْعًا (١)، وليس عندَه ثمنُهُ، فَأُرْبِح فيه، فباعه، فتصدَّق بالربحِ على أرامِل بني عبد المطلب، وقال: لا أشتري شيئًا إِلا وعندي ثمنُهُ» . أَخرجه أبو داود (٢) . ⦗٤٥٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِير): العير: القافلة تحمل الميرة على الإبل، وقيل: وغير الميرة.\n_________\n(١) في بعض النسخ: تبيعًا.\n(٢) رقم (٣٣٤٤) في البيوع، باب في التشديد في الدين، موصولًا ومرسلًا، من حديث شريك ابن عبد لله بن أبي نمر عن سماك عن عكرمة، عن ابن عباس، وفي سنده شريك بن عبد الله ابن أبي نمر المدني، وهو صدوق يخطئ، ورواية إسماعيل عن عكرمة مضطربة وقد تغير بآخره فكان ربما يلقن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٣٤٤) قال: ثنا عثمان بن أبي شيبة وقتيبة بن سعيد، عن شريك، عن سماك، عن عكرمة رفعه. قال عثمان: وثنا وكيع، عن شريك عن سماك، عن عكرمة، عن ابن عباس، فذكره.\nقلت: شريك النخعي صدوق في نفسه، مختلف في الاحتجاج به، كأنه لم يحفظ الخبر، والله أعلم.","vol":"4","page":455},{"text":"٢٥٣٩ - (خ م) عائشة - ﵂ -: قالت: «سمع رسولُ الله - ﷺ- صَوْتَ خُصُومٍ بالباب، عالِيَة أصْوَاتُهُم، وإِذَا أَحدُهما يستوضعُ الآخرَ، ويَسْتَرْفِقُهُ في شيءٍ، فيقول: والله لا أَفْعَلُ، فخرج [رسولُ الله - ﷺ-] عليهما، فقال: أين المُتَأَلِّي [على الله] لا يفعل المعروف؟ فقال: أنا يا رسول الله، فله أيُّ ذلك أَحَبَّ» . أخرجه البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَسْتَوْضِع) اسْتَوْضَع غريمه شيئًا من دينه، أي: اسْتَحَطَّه.\n(ويَسْتَرْفِقُه) اسْتَرْفَقَه: إذا سأله أن يرفق به.\n(المُتَأَلِّي): الحالف، متفعِّل من الأَلِيَّة: القَسَم.\n_________\n(١) رواه البخاري ٥ / ٢٢٥ في الصلح، باب هل يشير الإمام بالصلح، ومسلم رقم (١٥٥٧) في المساقاة، باب استحباب الوضع من الدين.","vol":"4","page":456},{"text":"٢٥٤٠ - (خ م س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «كان فيمَنْ كان قبلَكم تاجر يُدايِنُ الناسَ، فإِن رَأى مُعْسِرًا قال لفتيانه: تَجَاوزُوا عنه، لعلَّ الله يتجاوزُ عنَّا، فتجاوَزَ الله عنه» . أخرجه البخاري، ومسلم، والنسائي. ⦗٤٥٧⦘\nوله في روايةٍ: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّ رَجُلًا لم يعمل خيرًا قَطُّ، كان يُداينُ الناس، فيقول لرسوله: خُذْ ما تَيَسَّرَ، واتْرُكْ ما عَسُرَ، وتجاوَزْ، لعلَّ اللهَ يتجاوزُ عنا، فلما هلك، قال الله له: هل عَمِلْتَ خيرًا قط؟ قال: لا، إِلا أنه كان لِي غُلامٌ، وكنت أُدَاين الناسَ، فإذا بعثتُه يتقاضى، قلت له: خذ ما تيسَّرَ، واترك ما عَسُرَ وتجاوزْ، لعل الله يتجاوَزُ عنا. قال الله: قد تجاوزتُ عنك» (١) .\n_________\n(١) رواه البخاري ٤ / ٢٦٢ في البيوع، باب من أنظر معسرًا، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (١٥٦٢) في المساقاة، باب فضل إنظار المعسر، والنسائي ٧ / ٣١٨ في البيوع، باب حسن المعاملة والرفق في المطالبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٣) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم بن سعد. وفي (٢/٣٣٢) قال: حدثنا أبو عبد الرحمن شاذان. قال: حدثنا إبراهيم ابن سعد. وفي (٢/٣٣٩) قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح. والبخاري (٣/٧٥) قال: حدثنا هشام بن عمار. قال: حدثنا يحيى بن حمزة. قال: حدثنا الزبيدي. وفي (٤/٢١٤) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد. ومسلم (٥/٣٣) قال: حدثنا منصور بن أبي مزاحم ومحمد بن جعفر بن زياد، عن إبراهيم بن سعد. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا عبد الله بن وهب. قال: أخبرني يونس. والنسائي (٧/٣١٨) قال: أخبرنا هشام بن عمار. قال: حدثنا يحيى. قال: حدثنا الزبيدي.\nأربعتهم - إبراهيم بن سعد، وصالح، والزبيدي، ويونس - عن ابن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"4","page":456},{"text":"٢٥٤١ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «مَنْ أَنْظَرَ مُعْسِرًا، أَو وَضَع له، أَظَلَّهُ الله يومَ القيامة تحت ظِلِّ عَرشه، يومَ لا ظِلَّ إِلا ظِلّه» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٠٦) في البيوع، باب في إنظار المعسر، وصححه الترمذي، وهو كما قال، وهو بمعناه عند مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٣٥٩) . و«الترمذي» (١٣٠٦) قال حدثنا أبو كريب.\nكلاهما (أحمد، وأبو كريب) قالا: حدثنا إسحاق بن سليمان الرازي، عن داود بن قيس، عن زيد بن أسلم، عن أبي صالح، فذكره.","vol":"4","page":457},{"text":"٢٥٤٢ - (م ت) أبو مسعود البدري - ﵁ -: قال: قال رسول الله - ﷺ-: «حُوسِبَ رجل ممن كان قبلكم، فلم يُوجَدْ له من الخيرِ شيءٌ، إِلا أَنه كان يخالط الناس، وكان مُوسِرًا، فكان يأْمرُ غِلمانَهُ أن يتجاوزوا عن المُعْسر، قال: قال الله ﷿: نحن أَحَقُّ بذلك منه، ⦗٤٥٨⦘ تجاوزوا عنه» . أخرجه مسلم، والترمذي (١) .\n_________\n(١) رواه مسلم رقم (١٥٦١) في المساقاة، باب فضل إنظار المعسر، والترمذي رقم (١٣٠٧) في البيوع، باب في إنظار المعسر والرفق به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٢٠) . و«البخاري» في الأب المفرد (٢٩٣) قال حدثنا محمد بن سلام، «مسلم» (٥/٣٣) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وأبو كريب، وإسحاق بن إبراهيم. والترمذي (١٣٠٧) قال: حدثنا هناد.\nسبعتهم - أحمد، ومحمد بن سلام، ويحيى بن يحيى، وأبو بكر، وأبو كريب، وإسحاق، وهناد - عن أبي معاوية، قال: حدثنا الأعمش، عن شقيق، فذكره.","vol":"4","page":457},{"text":"٢٥٤٣ - (م) أبو قتادة - ﵁ -: «طلب غريمًا له، فتوارى عنه، ثم وجده، فقال: إِني مُعْسِر، فقال: آللهِ؟ قال: آللهِ (١)، قال: فإني سمعتُ رسولَ الله - ﷺ- يقول: من سَرَّهُ أَن يُنْجِيَهُ الله من كُرَبِ يومِ القيامة فَلْيُنَفِّسْ عن مُعْسِرٍ، أَو يَضَعْ عنه» . أَخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (توارى): استتر واستخفى عن غريمه.\n_________\n(١) قال النووي: الأول بهمزة ممدودة على الاستفهام، والثاني بلا مد، والهاء فيهما مكسورة، وهذا هو المشهور، قال القاضي: رويناه بكسرها وفتحها معًا، قال: وأكثر أهل العربية لا يجيزون غير كسرها.\n(٢) رقم (١٥٦٣) في المساقاة، باب فضل إنظار المعسر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٠٠) قال: حدثنا يونس وعفان. وفي (٥/٣٠٨) قال: حدثنا عفان. وعبد بن حميد (١٩٥) قال: حدثنا محمد بن الفضل. والدارمي (٢٥٩٢) قال: حدثنا عفان بن مسلم.\nثلاثتهم - يونس، وعفان بن مسلم، ومحمد بن الفضل - قالوا: حدثنا حماد بن سلمة. قال: حدثنا أبو جعفر الخطمي، عن محمد بن كعب القرظي فذكره.\nأخرجه مسلم (٥/٣٣) قال: حدثنا أبو الهيثم خالد بن خداش بن عجلان.\nقال: حدثنا حماد بن زيد. وفي (٥/٣٤) قال: وحدثنيه أبو الطاهر. قال: أخبرنا ابن وهب قال: أخبرني جرير بن حازم.\nكلاهما - حماد بن زيد، وجرير بن حازم - عن أيوب، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة. فذكره.","vol":"4","page":458},{"text":"٢٥٤٤ - (م) عبادة بن الوليد بن عبادة بن الصامت - ﵀ -: قال: «خرجت أنا وأبي نطلبُ العِلمَ في هذا الحيِّ من الأنصار قبل أنْ يَهْلِكُوا، فكان أوَّلُ مَن لَقِينا أَبا اليَسَرِ، صاحبَ رسولِ الله - ﷺ-، ومعه غلامٌ له، معه ضِمامةُ من صُحُفٍ، وعلى أبي اليَسَرِ بُرْدَةٌ ومَعَافِريٌّ، وعلى غلامه بردة ومَعافريٌّ، فقال له أبي: يا عَمِّ، إني أرَى في وجهك سُفْعَة من غضبٍ؟ قال: ⦗٤٥٩⦘ أجل، كان لِي على فلان بن فلان الحَرَامِيِّ مالٌ، فأتيتُ أهلَه، فسلَّمتُ، فقلت: أثَمَّ هو؟ قالوا: لا، فخرج إِلَيَّ ابنٌ له جَفْرٌ، فقلتُ له: أين أَبوك؟ فقال لي: سمع صوتك، فدخل أريكة أُمِّي، فقلت له: اخْرُج فقد علمتُ موضعك، فخرج، فقلت: ما حملك على أَن اختَبَأْتَ مني؟ قال: أنا والله أُحَدِّثُكَ ولا أكذبك، خشيتُ أَن أُحَدِّثَكَ فأكْذِبكَ، وأعِدَك فأُخْلِفَكَ، وكنتَ قد صحبتَ رسولَ الله - ﷺ-، وكنتُ واللهِ مُعْسِرًا، فقلتُ: آللهِ إِنك مُعْسِرٌ؟ قال: آلله» . وفي رواية: «قلت: آلله؟ قال: آلله، قلت: آلله؟ قال: آلله، قلت: آلله، قال: آلله، فأعطيتُه صحيفته، فمحاها بيده، وقلت: إِنْ وجدتَ قضاء فاقضني، وإِلا فأنتَ في حِلٍّ، ثم قال: فَأَشهَدُ بَصَرُ عَينيَّ هاتين - ووضع إصبعيه على عينيه - وسَمْعُ أُذُنَيَّ هاتين، ووعاهُ قلبي هذا - وأشار إلى نياط قلبه - رسولَ الله - ﷺ-، وهو يقول: من أَنْظَر مُعسِرًا، أو وضع عنه: أظَلَّهُ الله في ظِلِّه، قال عبادة بن الوليد: فقلت: أي عَمِّ، لو أنك أَخذتَ بُردة غلامك وأَعطيته مَعَافِريك، كانت عليك حُلَّةٌ، وعليه حُلة؟ فمسح رأسي، وقال: اللهم بارك فيه، يا ابن أَخي، بَصَرُ عينيَّ هاتين، وسَمْعُ أُذنيَّ هاتين، ووعاه قلبي هذا - وأشار إلى نياط قلبه - رسولَ الله - ﷺ- يقول: أطعِموهم مما تأْكلون، وألبسوهم مما تلبسون، فكان أَن أُعطيَه من متاعِ الدنيا أَهونُ عَلَيَّ من أن يأخذ من حسناتي يوم القيامة، قال: ثم دخلنا على جابر بن عبد الله ⦗٤٦٠⦘ في مسجده، وهو يُصلِّي في ثوبٍ واحدٍ مُشْتَمِلًا، فتخطيَّتُ القومَ، حتى جلست بينه وبين القبلة، فقلت له: يرحمك الله، أَتُصَلِّي في ثوب واحد ورداؤك إلى جنبك؟ فقال بيده في صدري هكذا - وفرَّق بين أصابعه وقوَّسها - وقال: أردتُ أن يدخل عليَّ الأحمَقُ مثلك فيراني كيف أَصنع؟ فيصنع مثلَه، ثم أقبل يُحدِّثنا» .\nوذكر أحاديث ترد في أبوابها، بعضُها في المعجزات، وبعضُها في فضيلة المساجد، وبعضها في الصلاة، وسنشير إليها عند ذكرنا إياها. أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنظر): الإنظار: التأخير.\n(ضِمَامة): المعروف «إضمامة» وجمعها: الأضاميم، وهي الأشياء المضمومة من كتب وغيرها.\n(معافريّ): ثوب معافري: منسوب إلى موضع باليمن، يقال له: معافر.\n(سَفْعَة): السَّفعة: السواد، وبه سفعة من غضب: إذا كان لونه متغيرًا من الغضب. ⦗٤٦١⦘\n(جَفْر): الجفر: الغلام الصغير، مشبه بالجفر من ولد الشاء، وهو ما اتسع جنباه، وقيل: الجَذْع.\n(أريكة): الأريكة: السرير من دونه ستر.\n(نياط قلبه): النياط: عرق معلق بالقلب.\n(كانت عليه حلة): الحلة: ثوبان من جنس واحد، أراد: إذا أخذت المعافري وأعطيته البردة صار عليك معافريان وعليه بردتان، أو بالعكس.\n_________\n(١) رقم (٣٠٠٦) في الزهد، باب حديث جابر الطويل وقصة أبي اليسر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٢٣١) قال: حدثنا هارون بن معروف، ومحمد بن عباد. وأبو داود (٤٨٥، ٦٣٤، ١٥٣٢) قال: حدثنا هشام بن عمار، وسليمان بن عبد الرحمن الدمشقي، ويحيى بن الفضل السجستاني.\nخمستهم - هارون، وابن عباد، وهشام، وسليمان، والسجستاني - قالوا: حدثنا حاتم بن إسماعيل، عن يعقوب بن مجاهد أبي حزرة، عن عبادة بن الوليد بن عبادة بن الصامت، فذكره.\n* أخرجه البخاري في الأدب المفرد (١٨٧) قال: حدثنا محمد بن عباد، قال: حدثنا حاتم بن إسماعيل. وفي (٧٣٨) قال: حدثنا إسحاق، قال: أخبرنا حنظلة بن عمرو الزرقي المدني.\nكلاهما (حاتم، وحنظلة) عن يعقوب بن مجاهد أبي حزرة، عن عبادة بن الوليد، فذكره مختصرا على أوله (حديث أبي اليسر) .","vol":"4","page":458},{"text":"٢٥٤٥ - (خ م د س) كعب بن مالك - ﵁ -: قال: «إِنه تقاضى ابنَ أبي حَدْرَد دَينًا كان له عليه في عهد رسول الله - ﷺ-[في المسجد]، فارتفعت أصواتهما، حتى سمعهما رسولُ الله -ﷺ- وهو في بيته، فخرج إليهما، حتى كشف سِجْفَ حجرته، فنادى، [فقال]: يا كعبُ، قال: قلتُ: لَبَّيك يا رسولَ الله، فأشار بيده: أَنْ ضَع الشَّطْرَ من دَيْنك، قال كعبٌ: قد فعلتُ، يا رسولَ الله، قال: قُم فاقضِه» .\nأَخرجه البخاري، ومسلم، وأبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سِجَف) السِّجَف والسِّجاف: الغِطاء.\n_________\n(١) رواه البخاري ٥ / ٢٢٦ في الصلح، باب هل يشير الإمام بالصلح، وباب الصلح بالدين والعين، وفي المساجد، باب التقاضي والملازمة في المسجد، وباب رفع الصوت في المساجد، وفي الخصومات، باب كلام الخصوم بعضهم في بعض، وباب الملازمة، ومسلم رقم (١٥٥٨) في المساقاة، باب استحباب الوضع من الدين، وأبو داود رقم (٣٥٩٥) في الأقضية، باب في الصلح، والنسائي ٨ / ٢٤٤ في القضاة، باب إشارة الحاكم على الخصم بالصلح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٥٤) قال: حدثنا وكيع، قال: حدثنا زمعة، عن الزهري. وفي (٣/٤٦٠) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا عبد الرحمن الأعرج. وفي (٦/٣٨٦) قال: حدثنا سريج وأبو جعفر المدائني. قالا: حدثنا عباد، عن سفيان بن حسين، عن الزهري. وفي (٦/٣٩٠) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس، عن الزهري. وعبد بن حميد (٣٧٧) قال: أخبرنا عثمان بن عمر، قال: حدثنا يونس، عن الزهري. والدارمي (٢٥٩٠) قال: حدثنا عثمان بن عمر قال: أخبرنا يونس، عن الزهري. والبخاري (١/١٢٣، ٣/١٦٠، ٢٤٦) قال: حدثنا عبد الله بن محمد، قال:حدثنا عثمان بن عمر، قال: أخبرنا يونس، عن الزهري. وفي (١/١٢٧) قال: حدثنا أحمد. قال: حدثنا ابن وهب، قال: أخبرني يونس بن يزيد، عن ابن شهاب. وفي (٣/١٦١، ٢٤٤) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن جعفر بن ربيعة، عن عبد الرحمن بن هرمز. ومسلم (٥/٣٠) قال: حدثنا حرملة بن يحيى، قال: أخبرنا عبد الله بن وهب. قال: أخبرني يونس، عن ابن شهاب. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا عثمان بن عمر، قال: أخبرنا يونس، عن الزهري. وأبو داود (٣٥٩٥) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب. وابن ماجة (٢٤٢٩) قال: حدثنا محمد بن يحيى،ويحيى بن حكيم. قالا: حدثنا عثمان بن عمر، قال: أنبأنا يونس بن يزيد، عن الزهري. والنسائي (٨/٢٣٩) قال: أخبرنا أبو داود. قال: حدثنا عثمان بن عمر. قال: أنبأنا يونس، عن الزهري. وفي (٨/٢٤٤) قال: أخبرنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث، عن أبيه، عن جعفر بن ربيعة، عن عبد الرحمن الأعرج.\nكلاهما - الزهري، وعبد الرحمن الأعرج - عن عبد الله بن كعب بن مالك، فذكره.\n* أخرجه النسائي في الكبرى تحفة الأشراف (٨/١١١٣٠) عن محمد بن رافع، عن عبد الرزاق، عن معمر، عن الزهري، أن كعب بن مالك ... مرسل.","vol":"4","page":461},{"text":"٢٥٤٦ - (خ م ت س) أبو هريرة - ﵁ -: قال: «كان لرجلٍ على رسولِ الله - ﷺ- سنٌّ من الإِبل، فجاءه يتقاضاه، فقال: أعطُوهُ، فطلبوا سِنَّهُ، فلم يجدوا إِلا سِنًّا فوقَها، فقال: أعطوه، فقال: أوفَيتني وفَّاكَ الله، فقال النبيُّ - ﷺ-: إِن خيرَكم أحسنُكم قضاء» .\nوفي رواية: «[أنه] أَغلظ لرسولِ الله - ﷺ- حين استقضاه، وقالوا: لا نَجِدُ له سِنَّهُ، حتى هَمَّ به بعضُ أَصحابه، فقال: دعوه، فإن لصاحب الحقِّ مقالًا، ثم أمر له بأفضلَ من سِنِّه، فقال: أوفيتني، وفَّاكَ الله» أَخرجه البخاري، ومسلم، والترمذي.\nوللترمذي أيضا مختصرًا، قال: «اسْتَقْرَضَ رسول الله - ﷺ- سِنًّا، فأعطَى سِنًّا خيرًا من سِنِّه، ثم قال: خِيارُكم أَحَاسِنُكم قضاء» . أَخرج النسائي الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سِنٌّ من الإبل) أراد بالسِّنِّ من الإبل أحد أسنانها، إما جَذَعٌ أو ثَنيٌّ أو سَدِيسٌ، أو غير ذلك.\n(هَمَّ به) هَمَمْتُ بالشيء: عزمتُ على فعله، والمراد: همُّوا أن يُوقِعوا به فعلًا.\n_________\n(١) رواه البخاري ٥ / ٤٢ و٤٣ في الاستقراض، باب استقراض الإبل، وباب هل يعطي أكبر من سنه، وباب حسن القضاء، وباب لصاحب الحق مقال، وفي الوكالة، باب وكالة الشاهد والغائب جائزة، وباب الوكالة في قضاء الديون، وفي الهبة، باب الهبة المقبوضة وغير المقبوضة، وباب من أهدى له هدية وعنده جلساؤه فهو أحق، ومسلم رقم (١٦٠١) في المساقاة، باب من استسلف شيئًا فقضى خيرًا منه \" وخيركم أحسنكم قضاء \"، والترمذي رقم (١٣١٦) و(١٣١٧) في البيوع، باب في استقراض البعير، والنسائي ٧ / ٢٩١ في البيوع، باب استسلاف الحيوان واستقراضه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٧) قال: حدثنا عبد الرزاق. قال: أنبأنا سفيان. وفي (٢/٣٩٣) قال: حدثنا الفضل بن دكين. قال: أخبرنا سفيان. وفي (٢/٤١٦) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٢/٤٣١) قال: حدثنا يحيى، عن سفيان. وفي (٢/٤٥٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٧٦) قال: حدثنا وكيع. قال: حدثنا علي بن صالح. وفي (٢/٥٠٩) قال: حدثنا يزيد. قال: أخبرنا سفيان الثوري.\nوالبخاري (٣/١٣٠، ١٥٣) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. وفي (٣/١٣٠) قال: حدثنا سليمان بن حرب. قال: حدثنا شعبة. وفي (٣/١٥٣) قال: حدثنا أبو الوليد. قال: حدثنا شعبة. وفي (٣/١٥٣) قال: حدثنا مسدد، عن يحيى، عن سفيان. وفي (٣/١٥٥) قال: حدثنا مسدد. قال: حدثنا يحيى، عن شعبة. وفي (٣/٢١١) قال: حدثنا عبد الله بن عثمان بن جبلة. قال: أخبرني أبي، عن شعبة. وفي (٣/٢١١) قال: حدثنا عبد الله بن عثمان بن جبلة. قال: أخبرني أبي، عن شعبة. وفي (٣/٢١٢) قال: حدثنا ابن مقاتل. قال: أخبرنا عبد الله. قال: أخبرنا شعبة. ومسلم (٥/٥٤) قال: حدثنا محمد بن بشار بن عثمان العبدي. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثنا أبو كريب. قال: حدثنا وكيع، عن علي بن صالح. (ح) وحدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي. قال: حدثنا سفيان. وابن ماجة (٢٤٢٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شبابة (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. قالا: حدثنا شعبة. والترمذي (١٣١٦) قال: حدثنا أبو كريب.\nقال: حدثنا وكيع، عن علي بن صالح. وفي (١٣١٧) قال: حدثنا محمد بن المثنى. قال: حدثنا وهب ابن جرير. قال: حدثنا شعبة. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (٧/٢٩١) قال: أخبرنا عمرو بن منصور. قال: حدثنا أبو نعيم. قال: حدثنا سفيان. وفي (٧/٣١٨) قال: أخبرنا إسحاق بن إبراهيم، عن وكيع. قال: حدثني علي بن صالح.\nثلاثتهم - سفيان الثوري، وشعبة، وعلي بن صالح - عن سلمة بن كهيل، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"4","page":462},{"text":"٢٥٤٧ - (م ط د ت س) أبو رافع - ﵁ -: قال: «استَسلَفَ رسولُ الله - ﷺ- بَكْرًا، فجاءته إبل الصدقة، قال أَبو رافع: فأمرني رسولُ الله أن أُعطيَ الرجل بَكره، فقلتُ: ما أَجدُ إِلا جَمَلًا خِيارًا رَباعِيًا، فقال رسولُ الله - ﷺ-: أعطِهِ إِياه، وإن خِيارَ الناس أحسنُهم قضاء» . أخرجه مسلم، والموطأ، وأبو داود، والترمذي، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بكرًا): البكر: الفتي من الإبل.\n(رَبَاعِيًا): الرباعي من الإبل: الذي دخل في السنة السابعة، جمل رَبَاع والأنثى رباعية، مخففة.\n_________\n(١) رواه مسلم رقم (١٦٠٠) في المساقاة، باب من استسلف شيئًا فقضى خيرًا منه، والموطأ ٢ / ٦٨٠ في البيوع، باب ما يجوز من السلف، والترمذي رقم (١٣١٨) في البيوع، باب ما جاء في استقراض البعير، وأبو داود رقم (٣٣٤٦) في البيوع، باب حسن القضاء، والنسائي ٧ / ٦٥ في البيوع، باب استسلاف الحيوان واستقراضه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٤٢٢) وأحمد (٦/٣٩٠) قال: حدثنا يحيى بن سعيد، عن مالك. والدارمي (٢٥٦٨) قال: أخبرنا الحكم بن المبارك، عن مالك قراءة عليه. ومسلم (٥/٥٤) قال: حدثنا أبو الطاهر أحمد بن عمرو بن سرح. قال: أخبرنا ابن وهب، عن مالك بن أنس. (ح) وحدثنا أبو كريب. قال: حدثنا خالد بن مخلد، عن محمد بن جعفر، وأبو داود (٣٣٤٦) قال: حدثنا القعنبي، عن مالك، وابن ماجة (٢٢٨٥) قال: حدثنا هشام بن عمار، قال: حدثنا مسلم بن خالد. والترمذي (١٣١٨) قال: حدثنا عبد بن حميد، قال: حدثنا روح بن عبادة. قال: حدثنا مالك بن أنس. والنسائي (٧/٢٩١) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الملك. قال: حدثنا مالك. وابن خزيمة (٢٣٣٢) قال: حدثنا علي بن الأزهر بن عبد ربه بن الجارود بن مرداس بن هرمزان مولى عمر بن الخطاب. قال: حدثنا مسلم بن خالد.\nثلاثتهم - مالك، ومحمد بن جعفر، ومسلم بن خالد - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.","vol":"4","page":463},{"text":"٢٥٤٨ - (س) العرباض بن سارية - ﵁ -: قال: «بِعْتُ من رسول الله - ﷺ- بَكْرًا، فأَتيتُه أَتقاضاه، فقال: أجَل لا أَقْضِيكَها، إِلا نَجِيبَة، فقضاني، فأحسن قضائي، وجاءه أَعرابِيٌّ يتقاضاه سِنَّه، فقال رسولُ الله -ﷺ-: أَعطُوهُ سِنًّا، فأعطوهُ يومئذ جَمَلًا، فقال: هذا خيرٌ من سِنِّي، فقال: خَيرُكم خيرُكم قضاء» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٢٩١ و٢٩٢ في البيوع، باب استسلاف الحيوان واستقراضه، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/١٢٧) قال: حدثنا عبد الرحمن بن مهدي. وابن ماجة (٢٢٨٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب. والنسائي (٧/٢٩١) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرحمن بن مهدي.\nكلاهما (عبد الرحمن بن مهدي، وزيد بن الحباب) قالا: حدثنا معاوية بن صالح، قال: سمعت سعيد بن هانىء، فذكره.","vol":"4","page":464},{"text":"٢٥٤٩ - (س) عبد الله بن أبي ربيعة - ﵁ -: قال: «اسْتَقْرَضَ مني النبيُّ - ﷺ- أربعين ألفًا، فجاءه مالٌ، فدفعه إليَّ، وقال: بارك اللهُ في أهلك ومالكَ، إنما جزاء السَّلَفِ الحمدُ والأداءُ» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٣١٤ في البيوع، باب الاستقراض، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/٣٦) قال: حدثنا وكيع وابن ماجة (٤/٢٤٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع والنسائي (٧/٣١٤)، وفي عمل اليوم والليلة (٣٧٢) قال: أخبرني عمرو بن علي، قال: حدثنا عبد الرحمن عن سفيان.\nكلاهما -وكيع، وسفيان - عن إسماعيل بن إبراهيم بن عبد الله بن أبي ربيعة المخزومي، عن أبيه، فذكره.","vol":"4","page":464},{"text":"٢٥٥٠ - (س) محمد بن جحش - ﵁ -: قال: «كنا جلوسًا عند النبيِّ - ﷺ- فرفع رأسه إلى السماء، ثم وضع يده على جبهته، ثم قال: سبحان الله! ماذا نزل من التَّشْديد؟ فسكتْنا وفَزِعْنا، فلما كان من الغَدِ سألته: يا رسول الله، ما هذا التشديد الذي نزل؟ فقال: والذي نفسي بيده، لو أن رجلًا قُتِلَ في سبيل الله، ثم أُحْييَ، ثم قُتِلَ، ثم أُحْييَ، ثم قُتِلَ وعليه دَيْنٌ، ما دخل الجنة حتى يُقضَى عنه دَينُه» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٣١٤ و٣١٥ في البيوع، باب التغليظ في الدين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٨٩) قال: حدثنا عبد الرحمن بن مهدي، عن زهير، عن العلاء. وفي (٥/٢٩٠) قال: حدثنا هشيم، قال: حدثنا حفص بن ميسرة، عن العلاء. وفيه (٥/٢٩٠) قال: حدثنا سليمان بن داود، قال: حدثنا إسماعيل، قال: أخبرني العلاء. وعبد بن حميد (٣٦٧) قال: أخبرني زكريا بن عدي، قال: حدثنا عبيد الله بن عمرو، عن زيد بن أبي أنيسة، عمن أخبره. والنسائي (٧/٣١٤) قال: أخبرنا علي بن حجر، عن إسماعيل، قال: حدثنا العلاء.\nكلاهما العلاء بن عبد الرحمن، ومن أخبر زيد بن أبي أنيسة) عن أبي كثير مولى محمد بن عبد الله بن جحش، فذكره.","vol":"4","page":464},{"text":"٢٥٥١ - (خ س) سلمة بن الأكوع - ﵁ -: قال: «كنا جلوسًا عند النبيِّ - ﷺ- إِذْ أُتِيَ بجنازةٍ، فقالوا: صَلِّ عليها، فقال: هل عليه دَيْنٌ؟ قالوا: لا، قال: هل ترك شيئًا؟ قالوا: لا، فصلى عليه، ثم أُتيَ بجنازةٍ أخرى، فقالوا: يا رسولَ الله، صَلِّ عليها، قال: هل ترك شيئًا؟ قالوا: لا، قال: فهل عليه دَين؟ قالوا: ثلاثةُ دنانير، قال: صَلُّوا على صاحبكم، فقال: أبو قتادة: صلِّ عليه يا رسولَ الله، وعليَّ دَيْنُه، فصلى عليه» . أخرجه البخاري، والنسائي (١) .\n_________\n(١) رواه البخاري ٤ / ٣٨٣ في الحوالة، باب إن أحال دين الميت على رجل جاز، وفي الكفالة، باب من تكفل عن ميت دينًا فليس له أن يرجع، والنسائي ٧ / ٦٥ في الجنائز، باب الصلاة على من عليه دين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٧) قال: حدثنا حماد بن مسعدة. وفي (٤/٥٠) قال: حدثنا يحيى ابن سعيد. والبخاري (٣/١٢٤) قال: حدثنا المكي بن إبراهيم. وفي (٣/١٢٦) قال: حدثنا أبو عاصم. والنسائي (٤/٦٥) قال: أخبرنا عمرو بن علي، ومحمد بن المثنى، قالا: حدثنا يحيى.\nأربعتهم (حماد، ويحيى، والمكي، وأبو عاصم) عن يزيد بن أبي عبيد، فذكره.","vol":"4","page":465},{"text":"٢٥٥٢ - (ت س) أبو قتادة - ﵁ -: «أَنَّ النبيَّ - ﷺ- أُتيَ برجلٍ لِيُصَلِّيَ عليه، فقال النبيُّ - ﷺ-: صَلُّوا على صاحِبكم، فإن عليه دَينًا، قال أبو قتادة: هو عَلَيَّ، فقال رسولُ الله - ﷺ-: بالوفاءِ؟ قال: بالوفاءِ، فصلَّى عليه» . أخرجه الترمذي، والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (١٠٦٩) في الجنائز، باب في الصلاة على المديون، والنسائي ٤ / ٦٥ في الجنائز، باب الصلاة على من عليه دين، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن جابر، وسلمة بن الأكوع، وأسماء بنت يزيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٢٩٧) قال: حدثنا يزيد بن هارون. وفي (٥/٣٠٤) قال: حدثنا يعلى بن عبيد. وعبد بن حميد (١٩٠) قال: أخبرنا يزيد بن هارون.\nكلاهما (يزيد، ويعلى) عن محمد بن عمرو، عن سعيد بن أبي سعيد المقبري.\n٢- وأخرجه أحمد (٥/٣٠١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٥/٣٠٢) قال: حدثنا بهز. قال: حدثنا شعبة. وفي (٥/٣١١) قال: حدثنا عفان. قال: حدثنا أبو عوانة. وعبد بن حميد (١٩١) قال: أخبرنا سعيد بن عامر، عن شعبة. والدارمي (٢٥٩٦) قال: أخبرنا سعيد بن عامر وأبو الوليد، عن شعبة. وابن ماجة (٢٤٠٧) قال: حدثنا محمد بن بشار. قال: حدثنا أبو عامر. قال: حدثنا شعبة. والترمذي (١٠٦٩) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أخبرنا شعبة. والنسائي (٤/٦٥) قال: أخبرنا محمود بن غيلان. قال: حدثنا أبو داود. قال: حدثنا شعبة. وفي (٧/٣١٧) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. قال: حدثنا شعبة.\nكلاهما (شعبة، وأبو عوانة) عن عثمان بن عبد الله بن موهب.\nكلاهما - سعيد بن أبي سعيد المقبري، وعثمان بن عبد الله - عن عبد الله بن أبي قتادة، فذكره.","vol":"4","page":465},{"text":"٢٥٥٣ - (د س) جابر بن عبد الله - ﵄ -: قال: كان ⦗٤٦٦⦘ رسولُ الله -ﷺ- لا يُصَلِّي على رجل مات وعليه دَين، فأُتي بميت، فقال: «أَعليه دَين؟» قالوا: نعم دِيناران، فقال: «صلُّوا على صاحبكم»، فقال أبو قتادة الأنصاري: هما عَلَيَّ يا رسولَ الله، فصلَّى عليه رسولُ الله -ﷺ-، فلما فتح الله على رسوله، قال: «أَنا أولى بكل مؤمن مِنْ نفسه، فمن ترك دَينًا فعليَّ قضاؤُه، ومن ترك مالًا لورثته» . أَخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣٣٤٣) في البيوع، باب في التشديد في الدين، والنسائي ٤ / ٦٥ و٦٦ في الجنائز، باب الصلاة على من عليه دين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٢٩٦)، وعبد بن حميد (١٠٨١) . وأبو داود (٢٩٥٦) قال: حدثنا أحمد بن حنبل. وفي (٣٣٤٣) قال: حدثنا محمد بن المتوكل العسقلاني. والنسائي (٤/٦٥) قال: أخبرنا نوح بن حبيب القومسي.\nأربعتهم - أحمد، وعبد بن حميد، ومحمد، ونوح - عن عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن أبي سلمة، فذكره.","vol":"4","page":465},{"text":"٢٥٥٤ - (خ م ت س) أبو هريرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان يُؤتَى بالرجل المتوفَّى، عليه الدَّين، فيسأل: هل ترك لدَينه قضاء؟ فإنْ حُدِّثَ أنه ترك وفاء صلَّى، وإلا قال للمسلمين: صلُّوا على صاحبكم. [قال]: فلما فتح الله على رسوله كان يصلي، ولا يسأل عن الدَّين، وكان يقول: أَنا أولى بالمؤمنين من أنفُسهم، فمن تُوُفِّيَ من المؤمنين فَتَرَكَ دَينًا، أو كَلًاّ أَو ضَياعًا فعليَّ وإِليَّ، ومن ترك مالًا فلورثته» . أَخرجه البخاري، ومسلم، والترمذي، والنسائي (١) . ⦗٤٦٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كَلًاّ): الكَلُّ: العيال والثقل (٢) .\n(ضياعًا): الضَّياع - بفتح الضاد - العيال.\n_________\n(١) رواه البخاري ٩ / ٤٥١ في النفقات، باب قول النبي ﷺ: من ترك كلًا أو ضياعًا، وفي الكفالة، باب الدين، وفي الاستقراض، باب الصلاة على من ترك دينًا، وفي تفسير سورة الأحزاب في فاتحتها، وفي الفرائض، باب قول النبي ﷺ: من ترك مالًا فلأهله، وباب ابني عم أحدهما أخ للأم، وباب ميراث الأسير، ومسلم رقم (١٦١٩) في الفرائض، باب من ترك مالًا فلورثته، والترمذي رقم (١٠٧٠) في الجنائز، باب في الصلاة على المديون، والنسائي ٤ / ٦٦ في الجنائز، باب الصلاة على من عليه دين.\n(٢) في الأصل: الثقال، والتصحيح من كتب اللغة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٢/٢٨٧) قال: حدثنا محمد بن بشر. وفي (٢/٤٥٠) قال: حدثنا يزيد. والترمذي (٢٠٩٠) قال: حدثنا سعيد بن يحيى بن سعيد الأموي. قال: حدثنا أبي.\nثلاثتهم-ابن بشر، ويزيد، ويحيى بن سعيد - عن محمد بن عمرو.\n٢- وأخرجه أحمد (٢/٢٩٠) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب. وفي (٢/٤٥٣) قال: حدثنا حجاج. قال: حدثنا ليث. قال: حدثنا عقيل والبخاري (٣/١٢٨، ٧/٨٦) قال: حدثنا يحيى بن بكير. قال ك حدثنا الليث، عن عقيل. وفي (٨/١٨٧) قال: حدثنا عبدان. قال: أخبرنا عبد الله. قال: أخبرنا يونس. ومسلم (٥/٦٢) قال: حدثني زهير بن حرب. قال: حدثنا أبو صفوان الأموي، عن يونس الأيلي. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا عبد الله بن وهب. قال: أخبرني يونس (ح) وحدثنا عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي، قال: حدثني عقيل (ح) وحدثني زهير بن حرب. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا بن أخي ابن شهاب (ح) وحدثنا ابن نمير. قال: حدثنا أبي. قال: حدثنا ابن أبي ذئب. وابن ماجة (٢٤١٥) قال: حدثنا أحمد بن عمرو بن السرح المصري. قال: حدثنا عبد الله ابن وهب. قال: أخبرني يونس والترمذي (١٠٧٠) قال: حدثني أبو الفضل مكتوم بن العباس الترمذي. قال: حدثنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني عقيل والنسائي (٤/٦٦) قال: أخبرنا يونس بن عبد الأعلى. قال: أنبأنا ابن وهب. قال: أخبرني يونس وابن أبي ذئب.\nأربعتهم- ابن أبي ذئب، وعقيل، ويونس، وابن أخي ابن شهاب- عن ابن شهاب.\nكلاهما - محمد بن عمرو، وابن شهاب- عن أبي سلمة، فذكره.\n* رواية محمد بن عمرو مختصرة على: «من ترك مالا فلأهله، ومن ترك ضياعا فإلي» .","vol":"4","page":466},{"text":"٢٥٥٥ - (د) جابر بن عبد الله - ﵄ -: قال: «كان لي على النبيِّ - ﷺ- دَين، فقضاني وزادني» أَخرجه أبو داود. وهو طرف من حديث جابر في الجمل.\nوقد أَخرجه البخاري، ومسلم، والترمذي، وأبو داود بطوله من طُرُقِهِ، وهو مذكورٌ في «كتاب البيع» من حرف «الباء» ولم نُعْلِم عليه ها هنا إِلا علامة أَبي داود لِقِصَرِ ما أَخرج منه ها هنا (١) .\n_________\n(١) رقم (٣٣٤٧) في البيوع، باب في حسن القضاء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في البيوع.","vol":"4","page":467},{"text":"<span data-type=\"title\" id=toc-506>ترجمة الأبواب التي أَوَّلها دال ولم تَرِد في حرف الدال</span>\n\n(الدُّهْنُ) في كتاب الزِّينة، من حرف الزاي.\n(الدفن) في كتاب الموت، من حرف الميم.\n(دلائل النُّبوَّة) في كتاب النبوة، من حرف النون.","vol":"4","page":468},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-507>حرف الذال</span>\nويشتمل على ثلاثة كتب\nكتاب الذِّكْر، كتاب الذَّبائح، كتاب ذم الدنيا\n<span data-type=\"title\" id=toc-508>الكتاب الأول: في الذكر</span>\n٢٥٥٦ - (خ م ت) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «إِن لله ملائكة يطوفون في الطُّرُقِ يَلْتَمِسُونَ أهل الذِّكْر، فإذا وجدوا قومًا يَذْكُرُنَ الله تَنَادَوْا: هَلُمُّوا إِلى حاجتكم، فَيَحَفُّونَهُمْ بأَجنحتهم إِلى السماءِ الدنيا. قال: فيسأَلُهم ربُّهم - وهو أَعلم بهم-: ما يقول عبادي؟ قال: يقولون: يُسَبِّحُونَكَ ويُكَبِّرُونَكَ، ويَحْمَدُونَكَ وَيُمَجِّدُونَكَ. قال: فيقول: هل رأَوْني؟ قال: فيقولون: لا والله ما رَأوْك، قال: فيقول: كيف لو رأوني؟ قال: يقولون: لو رأَوْك كانوا أشَدَّ لك عبادة، وأشدَّ لك تمجيدًا، ⦗٤٧٠⦘ وأكثرَ لك تسبيحًا. قال: فيقول: فما يسألون؟ قال: يقولون: يسأَلونك الجنَّةَ. قال: فيقول: وهل رأَوْها؟ قال: يقولون: لا والله يا ربِّ ما رَأوْها، [قال]: يقول: فكيف لو رأوها؟ قال: يقولون: لو أنَّهُمْ رَأوها كانُوا أَشدَّ عليها حِرْصًا، وأَشدَّ لها طلبًا، وأعظمَ فيها رَغْبَة، قال: فَمِمَّ يَتَعَوّذُونَ؟ قال: يتعوَّذون من النار. قال: فيقول: وهل رأوها؟ قال: يقولون: لا والله ما رَأَوها، قال: فيقول: فكيف لو رأوها؟ قال: يقولون: لو رأَوها كانوا أشدَّ منها فِرَارًا، وأشد منها مَخَافَة. قال: فيقول: أُشْهِدُكم أَنِّي قد غفرتُ لهم. قال: يقول مَلَكٌ من الملائكة: فيهم فلان، ليس منهم، إنما جاءَ لحاجةٍ. قال: هم الجُلَسَاءُ لا يَشْقَى جَلِيسُهم» . هذه رواية البخاري.\nورواية مسلم قال: «إِن لله ﵎ ملائكة سَيَّارَة فُضُلًا يبتغونَ مَجالس الذِّكر، فإذا وجدوا مَجْلِسًا فيه ذِكْرٌ قعدوا معهم، وحَفَّ بعضهم بعضًا بأجنحتهم، حتى يملؤُوا ما بينهم وبين السماء الدنيا، فإذا تفرَّقُوا عَرَجوا وصَعِدوا إِلى السماء، قال: فيسألُهم الله ﷿ - وهو أعلم - من أين جئتم؟ فيقولون: جئنا من عند عبادٍ لك في الأرض، يُسَبِّحُونَكَ ويُكَبِّرُونَكَ، ويهلِّلونك، ويَحْمَدُونَكَ، ويَسألونك. قال: فماذا يسألوني؟ قالوا: يسألونكَ جَنتَّك، قال: وهل رأوا جنتي؟ قالوا: لا، يا ربِّ، قال: وكيف لو رأوا جنتي؟ قالوا: ويستجيرونك. قال: ومما يستجيروني؟ قالوا: من نارك ⦗٤٧١⦘ يا رب. قال: وهل رَأَوْا ناري؟ قالوا: لا، قال: فكيف لو رأوْا ناري؟ قالوا: [و] يستغفرونك. قال: فيقول: قد غفرتُ لهم، وأعطيتُهم ما سألوا، وأجَرْتهم مما استجاروا. قال: يقولون: رَبَنا، فيهم فلان، عبدٌ خَطَّاءٌ، إِنما مَرَّ فجلس معهم، قال: فيقول: وله غَفَرْتُ، هُمُ القوم لا يَشْقَى [بهم] جَليسُهم» . وأخرجه الترمذي نحو رواية مسلم عن أبي هريرة، أَو أبي سعيد الخدري - بالشَّكِّ- وفي ألفاظه تغيير، وتقديم وتأخير (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هلموا): هلم: تعال، وهلموا: تعالوا، ومنهم من يقولها للواحد والاثنين والجمع: هلم، فلا يُثنِّي ولا يجمع.\n(فيحفُّونهم): أي: يطوفون بهم، ويدورون حولهم من جوانبهم.\n(يمجدونك): التمجيد: التعظيم، والمجيد: الشريف العظيم.\n(فُضُلًا): أي: زيادة فاضلًا عن الملائكة المرتبين مع الخلائق.\n(عرجوا): عرج يعرج: إذا صعد إلى فوق.\n(يستجيرونك): الاستجارة: طلب الجوار، والإجارة: الحماية والدفاع والمنعة عن الإنسان.\n_________\n(١) رواه البخاري ١١ / ١٧٧ و١٧٨ و١٧٩ في الدعوات، باب فضل ذكر الله ﷿، ومسلم رقم (٢٦٨٩) في الذكر والدعاء، باب فضل مجالس الذكر، والترمذي رقم (٣٥٩٥) في الدعوات، باب رقم (١٤٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥١) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وفي (٢/٢٥٢ و٣٨٢) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا سهيل بن أبي صالح. وفي (٢/٣٥٨) قال: حدثنا يحيى بن أبي بكير. قال: حدثنا زهير بن محمد، عن سهيل بن أبي صالح. وفي (٢/٣٥٩) قال: حدثنا حسن بن موسى. قال: حدثنا حماد بن سلمة. قال: حدثنا سهيل. والبخاري (٨/١٠٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا جرير، عن الأعمش. ومسلم (٨/٦٨) قال: حدثنا محمد بن حاتم بن ميمون. قال: حدثنا بهز. قال: حدثنا وهيب. قال: حدثنا سهيل. والترمذي (٣٦٠٠) قال: حدثنا أبو كريب. قال: حدثنا أبو معاوية، عن الأعمش.\nكلاهما - الأعمش، وسهيل -عن أبي صالح ذكوان، فذكره.\n* أخرجه أحمد (٢/٢٥٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان، عن ذكوان، عن أبي هريرة، ولم يرفعه، نحوه.\n(*) في رواية أبي معاوية، عن الأعمش، «عن أبي صالح، عن أبي هريرة، أو عن أبي سعيد» هو شك، يعني الأعمش.","vol":"4","page":469},{"text":"٢٥٥٧ - (د ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «من قعد مَقْعَدًا لم يذكر الله فيه كانت عليه من الله تِرَةٌ، ومن اضطَجَع مَضْجَعًا لا يذكر الله فيه كانت عليه من الله تِرَةٌ، وما مشى أَحَدٌ مَمْشى لا يذكر الله فيه إِلا كانت عليه من اللهِ تِرةٌ» . هذه رواية أبي داود (١) .\nورواية الترمذي قال: «ما جلس قومٌ مجلسًا لم يذكروا الله فيه، ولم يُصَلُّوا على نبيِّهم، إِلا كان عليهم تِرة، فإن شاء عَذَّبهم، وإِن شاء غفر لهم» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ترة): أصل الترة: النقص، ومعناها هاهنا: التبعة، يقال: وترت الرجل ترة على وزن وعدته عِدَة.\n_________\n(١) رواه أبو داود رقم (٤٨٥٦) في الأدب، باب كراهية أن يقوم الرجل من مجلسه ولا يذكر الله، ورقم (٥٠٥٩) في الأدب، باب ما يقال عند النوم دون الجملة الأخيرة \" وما مشى أحد ... الخ \"، وإسناده حسن، وهذه الزيادة الأخيرة عند ابن حبان رقم (٢٣٢١) موارد، وإسنادها حسن.\n(٢) رواه الترمذي رقم (٣٣٧٧) في الدعوات، باب القوم يجلسون ولا يذكرون الله، وقال: هذا حديث حسن صحيح، ورواه أيضًا أحمد، والحاكم، وإسماعيل بن إسحاق القاضي في \" فضل الصلاة على النبي ﷺ \"، وابن السني في \" عمل اليوم والليلة \"، وغيرهم، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٢) قال: حدثنا يحيى، (ح) وحدثناه روح. والنسائي في عمل اليوم والليلة (٤٠٥) قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله. وفي (٤٠٦) قال: أخبرنا عمرو ابن علي. قال: حدثنا يحيى. وفي (٨١٧) قال: أخبرنا زكريا بن يحيى. قال: أخبرنا أبو مصعب، أن محمد بن إبراهيم بن دينار حدثه، وفي «تحفة الأشراف» (١٠/١٤٨٥٦) عن عباس العنبري، عن عثمان بن عمر.\nخمستهم - يحيى بن سعيد، وروح بن عبادة، وعبد الله بن المبارك، ومحمد بن إبراهيم، وعثمان بن عمر - عن ابن أبي ذئب، عن سعيد بن أبي سعيد المقبري، عن إسحاق، فذكره.\n(*) في رواية أحمد بن حنبل، عن يحيى بن سعيد: «عن إسحاق» ولم ينسبه، وفي رواية روح: «عن إسحاق مولى عبد الله بن الحارث» وفي رواية عمرو بن علي، عن يحيى بن سعيد: «عن إسحاق مولى الحارث» وفي رواية عبد الله بن المبارك ومحمد بن إبراهيم. «عن أبي إسحاق مولى عبد الله بن الحارث» .\n* أخرجه النسائي في «عمل اليوم والليلة» (٤٠٧) قال: أخبرنا أحمد بن حرب. قال: حدثنا قاسم، عن ابن أبي ذئب، عن إسحاق، عن أبي هريرة، فذكر نحوه. ليس فيه «سعيد بن أبي سعيد المقبري» .\n* وأخرجه الحميدي (١١٥٨) قال: حدثنا سفيان. وأبو داود (٤٨٥٦) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث. وفي (٥٠٥٩) قال: حدثنا حامد بن يحيى. قال: حدثنا أبو عاصم. والنسائي في «عمل اليوم والليلة» (٤٠٤ و٨١٨) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث.\nثلاثتهم - سفيان، والليث، وأبو عاصم - عن ابن عجلان، عن سعيد المقبري، عن أبي هريرة، فذكر نحوه. ليس فيه «إسحاق، أو أبو إسحاق مولى عبد الله بن الحارث» .\n- ورواية الترمذي أخرجها أحمد (٢/٤٤٦ و٤٨١) قال: حدثنا وكيع، عن سفيان. وفي (٢/٤٥٣) قال: حدثنا حجاج. وحدثنا يزيد. قالا: أخبرنا ابن أبي ذئب. وفي (٢/٤٨٤) قال: حدثنا عبد الرحمن، عن سفيان، (ح) وحدثنا مؤمل. قال: حدثنا سفيان. وفي (٢/٤٩٥) قال: حدثنا حجاج. قال: قال ابن جريج: أخبرني زياد بن سعد. والترمذي (٣٣٨٠) قال: ثنا محمد بن بشار. قال: ثنا عبد الرحمن بن مهدي. قال: ثنا سفيان.\nثلاثتهم - سفيان، وابن أبي ذئب، وزياد بن سعد - عن صالح مولى التوأمة، فذكره.","vol":"4","page":472},{"text":"٢٥٥٨ - (د) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «ما من قوم يقومون من مَجلس لا يَذكرونَ اللهَ فيه إِلا قاموا [عن] مثلِ جيفة حمارٍ، وكان عليهم حَسْرَة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٥٥) في الأدب، باب كراهية أن يقوم الرجل من مجلسه ولا يذكر الله، ورواه أيضًا ابن السني في \" عمل اليوم والليلة \"، والحاكم، وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٨٩) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٢/٥١٥) قال: حدثنا روح. قال: حدثنا حماد. وفي (٢/٥٢٧) قال: حدثنا عبد الصمد. قال: حدثنا حماد. وأبو داود (٤٨٥٥) قال: حدثنا محمد بن الصباح البزاز. قال: حدثنا إسماعيل بن زكريا. والنسائي في «عمل اليوم والليلة» (٤٠٨) قال: أخبرنا زكريا بن يحيى. قال: أخبرنا أبو مصعب، أن ابن أبي حازم حدثه. (ح) وحدثنا يعقوب بن الدورقي. قال: حدثنا ابن أبي حازم.\nأربعتهم - وهيب، وحماد بن سلمة، وإسماعيل بن زكريا، وعبد العزيز بن أبي حازم - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"4","page":472},{"text":"٢٥٥٩ - (م ت س) أبو سعيد الخدري - ﵁ -: قال: «خرج معاويةُ على حَلْقَةٍ في المسجد، فقال: ما أجلسَكم؟ قالوا: جلسنا نذكر الله، قال: آللهِ ما أجلسكم إِلا ذلك؟ قالوا: آللهِ ما أجلسنا غيره، قال: أَما إِني لم أستحْلِفْكم تُهْمَة لكم، وما كان أَحد بمنزلتي من رسولِ الله -ﷺ- أَقلَّ عنه حديثًا مني، وإن رسول الله - ﷺ- خرج على حَلْقَةٍ من أصحابه، فقال: ما أَجلسكم؟ قالوا: جلسنا نذكر الله ونحمَدُهُ على ما هدانا للإِسلام، ومَنَّ به علينا، قال: آللهِ ما أَجلسكم إِلا ذلك؟ قالوا: آللهِ ما أجلسنا إِلا ذلك، قال: أما إني لم أستحلفْكم تُهمة لكم، ولكنه أَتاني جبريل، فأخبرني أن الله - ﷿ - يُباهي بكم الملائكة» . أَخرجه مسلم، والترمذي.\nوَأَخرج النسائي المسند منه فقط (١) .\nوزاد رزين قال: ثم حدَّثَنا، قال: «ما اجتمع قوم في بيت من بيوت الله، يتلون كتاب الله، ويتدارسونه بينهم، ويذكرون الله تعالى، إِلا تنزَّلت عليهم السَّكينةُ، وغشيتهم الرحمةُ، وحفَّتْهم الملائكةُ، وذكرهم الله فيمن عندَه» . ⦗٤٧٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حلقة): الحلقة بسكون اللام: الشيء المستدير، كحلقة الخاتم، ونحوها، والمراد بها: الجماعة من الناس يكونون كذلك.\n(السكينة): فعيلة، من السكون والطمأنينة.\n_________\n(١) رواه مسلم رقم (٢٧٠١) في الذكر والدعاء، باب فضل الاجتماع على تلاوة القرآن وعلى الذكر، والترمذي رقم (٣٣٧٦) في الدعوات، باب القوم يجلسون فيذكرون الله ما لهم من الفضل، والنسائي ٨ / ٢٤٩ في القضاة، باب كيف يستحلف الحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٩٢) قال: حدثنا علي بن بحر. ومسلم (٨/٧٢) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٣٣٧٩) قال: حدثنا محمد بن بشار. والنسائي (٨/٢٤٩) قال: أخبرنا سوار بن عبد الله.\nأربعتهم - علي بن بحر، وأبو بكر، وابن بشار، وسوار - قالوا: حدثنا مرحوم بن عبد العزيز، عن أبي نعامة السعدي، عن أبي عثمان النهدي، عن أبي سعيد الخدري، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من هذا الوجه، وأبو نعامة السعدي اسمه عمرو بن عيسى. وأبو عثمان النهدي اسمه عبد الرحمن بن ملّ.","vol":"4","page":473},{"text":"٢٥٦٠ - (م ت) الأغر أبو مسلم - ﵀ -: قال: أشهدُ على أبي هريرة، وأبي سعيد: أَنهما شهدا على رسول الله -ﷺ- أَنه قال: «لا يَقْعُدُ قومٌ يذكرون الله [﷿] إِلا حَفَّتْهُم الملائكةُ، وغشيتهم الرحمةُ، ونزلت عليهم السكينةُ، وذكرهم الله فيمن عنده» . أخرجه مسلم، والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٧٠٠) في الذكر والدعاء، باب فضل الاجتماع على تلاوة القرآن وعلى الذكر، والترمذي رقم (٣٣٧٥) في الدعوات، باب القوم يجلسون فيذكرون الله ما لهم من الفضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣) قال: حدثنا وكيع، عن إسرائيل. وفي (٣/٤٩) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٣/٩٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٩٤) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، وعبد بن حميد (٨٦١) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. ومسلم (٨/٧٢) قال: حدثا محمد بن المثنى، وابن بشار،قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحدثنيه زهير بن حرب، قال: حدثنا عبد الرحمن، قال: حدثنا شعبة. وابن ماجة (١٩٧٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم. عن عمار بن رزيق، والترمذي (٣٣٧٨) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. وفي (٣٣٨٠) مكرر قال: حدثنا يوسف بن يعقوب، قال: حدثنا حفص بن عمر، قال: حدثنا شعبة.\nخمستهم - إسرائيل، وسفيان، وشعبة، ومعمر، وعمار - عن أبي إسحاق، عن الأغر أبي مسلم، فذكره.\n(*) لم يذكر المزي في «تحفة الأشراف» (٣٩٦٤) حديث يوسف بن يعقوب، عن حفص بن عمر «عند الترمذي» وتعقبه ابن حجر في «النكت الظراف» فساقه، وفي نسختنا المطبوعة من «سنن الترمذي» وقع سند يوسف بن يعقوب هذا بطريق الخطأ، إذ جاء عقب حديث صالح مولى التوأمة، عن أبي هريرة «سنن الترمذي» (٣٣٨٠) وصوابه أن يأتي عقب الحديث رقم (٣٣٧٨) من «سنن الترمذي» .","vol":"4","page":474},{"text":"٢٥٦١ - (ت) عبد الله بن بسر - ﵁ -: «أَن رجلًا قال: يا رسول الله، إِن أبوابَ الخير كثيرة، ولا أستطيع القيام بكُلِّها، فأخبرْني بشيءٍ أتَشَبَّثُ به، ولا تُكْثِرْ عليَّ فأنْسى - وفي رواية: إِن شرائع الإِسلام قد كَثُرَت، وأنا قد كَبِرْتُ، فأخبرني بشيءٍ أتشبَّث به، ولا تُكثِر عليَّ فأْنسى - قال: لا يَزَالُ لسانُكَ رَطْبًا بذِكر الله تعالى» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٧٢) في الدعوات، باب فضل الذكر، وإسناده صحيح، وصححه الحاكم ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٤/١٨٨) قال: ثنا علي بن عياش، قال: ثنا حسان بن نوح.\n٢ - وأخرجه أحمد (٤/١٩٠) قال: حدثنا عبد الرحمن بن مهدي. وعبد بن حميد (٥٠٩) قال: حدثني أبو بكر بن أبي شيبة، قال: حدثنا زيد بن حباب. وابن ماجة (٣٧٩٣) قال: حدثنا أبو بكر، قال: حدثنا زيد بن الحباب، والترمذي (٢٣٢٩ و٣٣٧٥) قال: حدثنا أبو كريب، قال: حدثنا زيد بن حباب. كلاهما - عبد الرحمن، وزيد - عن معاوية بن صالح.\nكلاهما - حسان، ومعاوية - عن عمرو بن قيس، فذكره.\nوقال الترمذي:هذا حديث غريب من هذا الوجه.\nواللفظ عند ابن ماجة والترمذي (٣٣٧٥) .","vol":"4","page":474},{"text":"٢٥٦٢ -[(ت) أبو سعيد الخدري - ﵁ -:] «أَنَّ رسولَ الله -ﷺ- سُئِلَ: أيُّ العباد أفضلُ وأرفَعُ درجة عند اللهِ يوم القيامة؟ قال: الذَّاكِرُون الله كثيرًا، قيل: يا رسولَ الله، ومَنِ الغازي في سبيل اللهِ؟ قال: لو ضَرَبَ بسيفه [في الكفار والمشركين] حتى يَنكَسِرَ ويَختضِبَ دمًا، فإن الذَّاكِرَ للهِ أَفضلُ منه درجة» . أخرجه الترمذي (١) .\nوفي رواية ذكرها رزين قال: «سئل رسولُ الله -ﷺ-: أَيُّ العبادة أفضلُ وأرفَعُ درجة عند الله يوم القيامة؟ . قال: ذِكْرُ اللهِ تعالى» .\n_________\n(١) رقم (٣٣٧٣) في الدعوات، باب رقم (٥)، ورواه أيضًا أحمد في \" المسند \" ٣ / ٧٥ من حديث دراج بن سمعان أبي السمح عن أبي الهيثم سليمان بن عمرو العتواري عن أبي سعيد الخدري، وحديث دراج عن أبي الهيثم ضعيف، ولذلك قال الترمذي: هذا حديث غريب إنما نعرفه من حديث دراج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٧٥) قال: حدثنا حسن. والترمذي (٣٣٧٦) قال: حدثنا قتيبة.\nكلاهما (حسن، وقتيبة) قالا: حدثنا ابن لهيعة، عن دراج، عن أبي الهيثم، فذكره.\nقال الترمذي: هذا حديث غريب، إنما نعرفه من حديث دراج.\nقلت: قال العلماء إن أحاديث دراج عن أبي الهيثم، عن أبي سعيد الخدري فيها ضعف.","vol":"4","page":475},{"text":"٢٥٦٣ - (خ م) أبو موسى الأشعري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَثَلُ البَيْتِ الذي يُذكَرُ اللهُ فيه، والبيت الذي لا يذكرُ الله فيه: مَثَلُ الحيِّ والميِّت» . كذا عند مسلم، وعند البخاري: «مَثل الذي يذكر ربَّه، والذي لا يذكر ربه: مَثلُ الحيِّ والميت» (١) .\n_________\n(١) رواه البخاري ١١ / ١٧٥ و١٧٦ في الدعوات، باب فضل ذكر الله ﷿، ومسلم رقم (٧٧٩) في صلاة المسافرين، باب استحباب صلاة النافلة في بيته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٠٧) قال: حدثنا محمد بن العلاء. ومسلم (٢/١٨٨) قال: حدثنا عبد الله بن براد الأشعري، ومحمد بن العلاء.\nكلاهما - محمد بن العلاء، وعبد الله بن براد - قالا: حدثنا أبو أسامة، عن بريد بن عبد الله، عن أبي بردة، فذكره.","vol":"4","page":475},{"text":"٢٥٦٤ - (م ت) أبو هريرة - ﵁ -: قال: «كان رسولُ الله -ﷺ- يسير في طريق مكةَ، فمرَّ على جَبل يقال له: جُمْدَانَ، فقال: سِيروا، ⦗٤٧٦⦘ هذا جُمْدانُ، سَبَق المُفَرِّدُونَ. قالوا: وما المفَرِّدُونَ يا رسول الله؟ قال: الذَّاكرونَ الله كثيرًا [والذاكراتِ]» . هذه رواية مسلم.\nوفي رواية الترمذي: «قالوا: يا رسول الله، وما المفرِّدون؟ قال: المستَهترُون بذكر الله، يَضَع الذِّكرُ عنهم أثقَالَهُمْ، فيأتون الله يومَ القيامة خِفَافًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُفَرِّدون): فَرَدَ الرجل في رأيه وأفرد وفَرَّدَ واستفرد: كله بمعنى، أي: استقل به، وتخلى بتدبيره، والمراد به: الذين تفردوا بذكر الله تعالى، وقيل: هم الذين هلك أترابهم من الناس، وذهب القرن الذي كانوا فيه، وبقوا بعدهم، فهم يذكرون الله تعالى.\n(المستهترون): المستهتر بالشيء: المولع به، المواظب عليه عن حب ورغبة فيه.\n_________\n(١) رواه مسلم رقم (٢٦٧٦) في الذكر والدعاء، باب الحث على ذكر الله تعالى، والترمذي رقم (٣٥٩٠) في الدعوات، باب سبق المفردون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١١) قال: ثنا عفان. قال: ثنا عبد الرحمن بن إبراهيم. ومسلم (٨/٦٣) قال: ثنا أمية بن بسطام العيش. قال: ثنا يزيد، يعني ابن زريع، قال: ثنا روح بن القاسم.\nكلاهما - عبد الرحمن، وروح- عن العلاء، عن أبيه، فذكره.\nورواية الترمذي أخرجها الترمذي (٥٣٩٦) قال: ثنا أبو كريب محمد بن العلاء، قال: نا أبو معاوية، عن عمر بن راشد، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.","vol":"4","page":475},{"text":"٢٥٦٥ - (خ م ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «يقول الله تعالى: أَنا عند ظَنِّ عبدي بي، وأنا معه إذا ذكرني، فإن ذكرني في نفسه ذكرتُه في نفسي، وإِن ذكرني في مَلأٍ ذكرتُه في مَلأٍ خيرٍ منه، وإن تَقَرَّبَ ⦗٤٧٧⦘ إِليَّ شِبْرًا تَقَرَّبتُ إِليه ذِراعًا، وإن تقرَّب إِليَّ ذِرَاعًا اقْتَرَبتُ إِليه باعًا، وإِن أَتاني يمشي أتيتُه هَرْوَلَة» . أخرجه البخاري، ومسلم، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الملأ): أشراف الناس، ورؤساؤهم الذين يرجعون إلى أقوالهم.\n(تقربت إليه ذراعًا): المراد بقرب العبد من الله: القرب بالذكر والعمل الصالح، لا قرب الذات والمكان، فإن ذلك من صفات الأجسام، والله يتعالى عن ذلك ويتقدس، والمراد بقرب الله من العبد: قرب نعمه وألطافه به، وبره وإحسانه إليه، وفيض مواهبه عليه، وترادف مننه عنده (٢) .\n_________\n(١) رواه البخاري ١٣ / ٤٢٨ في التوحيد، باب ذكر النبي ﷺ وروايته عن ربه، ومسلم رقم (٢٦٧٥) في الذكر والدعاء، باب الحث على ذكر الله تعالى، والترمذي رقم (٣٥٩٨) في الدعوات، باب حسن الظن بالله.\n(٢) وعند السلف: نمره على ظاهره، ونؤمن به على ما يليق بعظمة الله، \" كالمجيء والنزول \" ونحوهما، وربنا ﴿ليس كمثله شيء وهو السميع البصير﴾ والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥١) قال: حدثنا أبو معاوية وابن نمير. قالا: حدثنا الأعمش. وفي (٢/٤١٣) قال: حدثنا عفان. قال: حدثنا عبد الواحد. قال: حدثنا سليمان الأعمش. وفي (٢/٤٨٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سليمان. وفي (٢/٥١٦ و٥١٧ و٥٣٤) قال: حدثنا روح. قال: حدثنا زهير بن محمد. قال: حدثنا زيد بن أسلم. وفي (٢/٥٢٤) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا زهير، عن زيد بن أسلم. والبخاري (٩/١٤٧) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. قال: حدثنا الأعمش. وفي «خلق أفعال العباد» (٥٥) قال: حدثنا يحيى بن بشر. قال: حدثنا روح. قال: حدثنا زهير بن محمد. قال: حدثنا زيد بن أسلم. ومسلم (٨/٦٢) قال: حدثنا قتيبة بن سعيد وزهير بن حرب. قالا: حدثنا جرير، عن الأعمش. وفي (٨/٦٣ و٦٧) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية، عن الأعمش. وفي (٨/٩١) قال: حدثني سويد بن سعيد. قال: حدثنا حفص بن ميسرة. قال: حدثني زيد بن أسلم. وابن ماجة (٣٨٢٢) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا أبو معاوية، عن الأعمش. والترمذي (٣٦٠٣) قال: حدثنا أبو كريب. قال: حدثنا ابن نمير، وأبو معاوية، عن الأعمش. والنسائي في «الكبرى / الورقة ١٠١ - ب» قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا أبو معاوية. قال: حدثنا الأعمش.\nكلاهما - سليمان الأعمش، وزيد بن أسلم - عن أبي صالح ذكوان، فذكره.\n(*) صرح الأعمش بالتحديث في رواية عبد الواحد بن زياد، وصرح بالسماع في رواية حفص بن غياث.","vol":"4","page":476},{"text":"٢٥٦٦ - (ت) عمارة بن زعكرة - ﵁ -: قال: قال رسول الله - ﷺ-: «يقول الله تعالى: إِن عبدي كُلَّ عَبدي الذي يَذكُرُني وهو مُلاقٍ قِرْنَهُ» . يعني عند القتال. أَخرجه الترمذي (١) . ⦗٤٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قرنه): القرن: النظير في القتال.\n_________\n(١) رقم (٣٥٧٥) في الدعوات، باب من أدعية الإجابة، وإسناده ضعيف، ولذلك قال الترمذي: هذا حديث غريب، لا نعرفه إلا من هذا الوجه، وليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٨٠) قال: حدثنا أبو الوليد الدمشقي أحمد بن عبد الرحمن بن بكار، قال: حدثنا الوليد بن مسلم، قال: حدثنا عفير بن معدان، أنه سمع أبا دوس اليحصبي، يحدث عن ابن عائذ اليحصبي، فذكره.\n(*) قال الترمذي: هذا حديث غريب، لا نعرفه إلا من هذا الوجه، ليس إسناده بالقوي.","vol":"4","page":477},{"text":"٢٥٦٧ - (ت) أنس بن مالك - ﵁ -: قال: «إِذا مَرَرتُم بِرياضِ الجنَّة فَارتَعُوا، قالوا: وما رِياضُ الجنة؟ قال: حَلَقُ الذِّكرِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٠٥) في الدعوات، باب رقم (٨٧)، وهو حديث حسن بطرقه وشواهده، وانظر التلعيق على الحديث رقم (٢٤٢٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٥٠) والترمذي (٣٥١٠) قال: ثنا عبد الوارث بن عبد الصمد بن عبد الوارث. كلاهما - أحمد، وعبد الوارث- قالا: ثنا عبد الصمد، قال: ثنا محمد بن ثابت البناني، قال: ثني أبي، فذكره.\nوقال الترمذي: هذا حديث غريب من هذا الوجه، من حديث ثابت، عن أنس.","vol":"4","page":478},{"text":"٢٥٦٨ - (م ت د) عائشة - ﵂ -: قالت: «كان رسولُ الله -ﷺ- يذكرُ الله - ﷿ - على كلِّ أحيَانه» أَخرجه مسلم، وأَبو داود، والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٣٧٣) في الحيض، باب ذكر الله تعالى في حال الجنابة وغيرها، وأبو داود رقم (١٨) في الطهارة، باب في الرجل يذكر الله على غير طهر، والترمذي رقم (٣٣٨١) في الدعوات، باب ما جاء أن دعوة المسلم مستجابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٠ و١٥٣) قال: حدثنا خلف بن الوليد، قال: حدثنا يحيى بن زكريا بن أبي زائدة. وفي (٦/٢٧٨) قال: حدثنا الوليد. ومسلم (١/١٩٤) قال: حدثنا أبو كريب محمد ابن العلاء وإبراهيم بن موسى. قالا: حدثنا ابن أبي زائدة. وأبو داود (١٨) قال: حدثنا محمد بن العلاء. قال: حدثنا ابن أبي زائدة. وابن ماجة (٣٠٢) قال: حدثنا سويد بن سعيد. قال: حدثنا يحيى بن زكريا ابن أبي زائدة. والترمذي (٣٣٨٤) قال: حدثنا أبو كريب ومحمد بن عبيد المحاربي. قالا: حدثنا يحيى ابن زكريا بن أبي زائدة. وابن خزيمة (٢٠٧) قال: حدثنا محمد بن العلاء بن كريب الهمداني وعلي بن مسلم. قالا: حدثنا ابن أبي زائدة.\nكلاهما (يحيى بن زكريا بن أبي زائدة، والوليد بن القاسم) عن زكريا بن أبي زائدة، عن خالد بن سلمة المخزومي، عن البهي، عن عروة، فذكره.","vol":"4","page":478},{"text":"٢٥٦٩ - (ت) أبو أمامة الباهلي - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ أوى إِلى فِرَاشِهِ طاهرًا يَذكُرُ الله حتى يُدْرِكَهُ النعاسُ لم يَنْقَلِبْ ساعة من الليل يسأل الله من خيْرِ الدنيا والآخرة إِلا أعطاه الله إِيَّاهُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٢٥) في الدعوات، باب رقم (١٠٠)، وفي سنده شهر بن حوشب، وهو صدوق لكن كثير الإرسال والأوهام كما قال الحافظ في \" التقريب \". أقول: ولكن للحديث شواهد بمعناه يقوى بها، وقد حسنه الترمذي، وذكره الحافظ في \" تخريج الأذكار \" من حديث معاذ بن جبل أيضًا وحسنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٥٢٦) قال: حدثنا الحسن بن عرفة، قال: حدثنا إسماعيل بن عياش، عن عبد الله بن عبد الرحمن بن أبي حسين، عن شهر بن حوشب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.\nوقد روى هذا [الحديث] سفيان عن شهر بن حوشب، عن أبي ظبية،عن عمرو بن عبسة، عن النبي -ﷺ-.","vol":"4","page":478},{"text":"٢٥٧٠ - (ت) عمر بن الخطاب - ﵁ -: «أَنَّ النبيَّ - ﷺ- بعثَ بَعْثًا قِبَلَ نَجْدٍ، فَغَنِمُوا غنائمَ كثيرَة، وأَسْرَعُوا الرَّجْعَةَ، فقال رجل ممن لم يخرج: ما رأينا بَعْثًا أسرعَ رَجعة، ولا أفضل غَنِيمَة من هذا البعثِ، فقال النبيُّ - ﷺ-: ألا أَدُلُّكم على قوم أفضلَ غنيمة، وأسرعَ رجعة؟ قومٌ شَهِدوا صلاة الصُّبح، ثم جلسوا يذكرون الله حتى طلعت الشمس، فأولئك أسرعُ رجعة، وأفضلُ غنيمة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٥٦) في الدعوات، باب رقم (١٢٠) من حديث عبد الله بن نافع الصايغ عن حماد بن أبي حميد عن زيد بن أسلم عن أبيه عن عمر بن الخطاب ﵁، وإسناده ضعيف، عبد الله ابن نافع الصايغ في حفظه لين، وحماد بن أبي حميد، ضعيف، كما قال الحافظ في \" التقريب \"، ولذلك قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وحماد بن أبي حميد، هو محمد بن أبي حميد، وهو أبو إبراهيم الأنصاري المديني، وهو ضعيف في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٣٥٦١) قال: حدثنا أحمد بن الحسن، قال: حدثنا عبد الله بن نافع ابن الصائغ قراءة عليه، عن حماد بن أبي حميد، عن زيد بن أسلم، عن أبيه، فذكره.\n(*) قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. وحماد بن أبي حميد هو أبو إبراهيم الأنصاري المزني، وهو محمد بن أبي حميد المدني، وهو ضعيف في الحديث.\nتحرف «زيد بن أسلم» في المطبوع إلى: يزيد بن سليم انظر: تحفة الأشراف (٨/١٠٤٠٠) والعجيب أنه لا يوجد في رواة الكتب الستة من اسمه «يزيد بن سليم» .","vol":"4","page":479},{"text":"٢٥٧١ - () مالك بن أنس - ﵀-: قال: بلغني أَنَّ رسولَ الله -ﷺ- كان يقول: «ذَاكرُ الله في الغافلين كالمُقَاتِل خَلْفَ الفَّارِّينَ، وذاكِرُ الله في الغافلين كغُصْنٍ أخضرَ في شجرٍ يابِسٍ - وفي رواية: مَثَلُ الشجرة الخضراء في وسط الشجر- وذاكر الله في الغَافلينَ مثل مِصْبَاحٍ في بَيْتٍ مُظْلِمٍ، وذاكر الله في الغافلين يُريهِ اللهُ مَقْعَدَهُ من الجنَّة وهو حَيٌّ، وذاكِرُ الله في الغافلين يُغْفَرُ له بِعَدَدِ كلِّ فَصيحٍ وأعجم. والفصيحُ: بنو آدم، والأعجمُ: البهائم» . أخرجه ... (١) . ⦗٤٨٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفارين): الفار [المنهزم، والمراد به:] المنهزم من الجهاد.\n(مقعده): المقعد: الموضع الذي يقعد فيه. والمراد به: موضعه من الجنة الذي يخصه.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه الموطأ، وليس هو في نسخ ⦗٤٨٠⦘ الموطأ المطبوعة، ولعله في بعض نسخ الموطأ التي ليست بين أيدينا، وقد ذكر الحديث الحافظ المنذري في \" الترغيب والترهيب \" ٣ / ٦ في الترغيب في ذكر الله تعالى في الأسواق ومواطن الغفلة عن مالك بلاغًا، ثم قال في آخره: ذكره رزين، ولم أره في شيء من نسخ الموطأ، إنما رواه البيهقي في \" الشعب \" عن عباد بن كثير - وفيه خلاف - عن عبد الله بن دينار عن عبد الله بن عمر قال: قال رسول الله ﷺ ... فذكره بنحوه، ورواه أيضًا عن [[العلاء]] بن كثير عن محمد ابن جحادة عن سلمة بن كهيل عن ابن عمر، وزاد فيه: وذاكر الله في الغافلين ينظر الله إليه نظرة لا يعذبه بعدها أبدًا، وذاكر الله في السوق له بكل شعرة نور يوم القيامة، قال البيهقي: هكذا وجدته، ليس بين سلمة وبين ابن عمر أحد، وهو منقطع الاسناد غير قوي، ورواه أبو نعيم الأصبهاني في \" حلية الأولياء \" ٦ / ١٨١، وقال المناوي في \" فيض القدير \": وكذا البيهقي في \" الشعب \" عن ابن عمر، وقال: قال الحافظ العراقي: سنده ضعيف، أي: وذلك لأن فيه عمران بن مسلم القصير، قال في \" الميزان \": قال البخاري: منكر الحديث، ثم أورد له هذا الخبر، وذكره المنذري في \" الترغيب والترهيب \" عن ابن مسعود مرفوعًا مختصرًا بلفظ: \" ذاكر الله في الغافلين بمنزلة الصابر في الفارين \"، وقال: رواه البزار والطبراني في \" الكبير \" و\" الأوسط \" بإسناد لا بأس به.","vol":"4","page":479},{"text":"٢٥٧٢ - (ط) معاذ بن جبل - ﵁ -: قال: «ما عَمِلَ العبدُ عملًا أنجى له من عذاب الله من ذِكر الله» . أَخرجه الموطأ (١) .\n_________\n(١) معلقًا ١ / ٢١١ في القرآن، باب ما جاء في ذكر الله ﵎، فقال: قال زياد بن أبي زياد: وقال أبو عبد الرحمن معاذ بن جبل ... الخ. ورواه الترمذي تعليقًا على الحديث رقم (٣٣٧٤) في الدعوات، باب رقم (٦)، قال: قال معاذ ... الخ. ورواه أيضًا ابن ماجة رقم (٣٧٩٠) في الأدب، باب فضل ذكر الله مثل الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه مالك «الموطأ» (٤٩٣) تعليقا عن زياد بن أبي زياد، فذكره.\nوقال الزرقاني في «شرح الموطأ»: وهذا قد رواه أحمد، وابن عبد البر، والبيهقي من طرق عن معاذ، عن النبي -ﷺ-.","vol":"4","page":480},{"text":"<span data-type=\"title\" id=toc-509>الكتاب الثاني: في الذبائح</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-510>الفصل الأول: في آداب الذبح ومنهياته</span>\n٢٥٧٣ - (م ت د س) شداد بن أوس - ﵁ -: قال: «ثِنتان حَفِظْتُهُما عن رسولِ الله -ﷺ-، قال: إِنَّ اللهَ كتبَ الإحسانَ على كلِّ شيءٍ، فَإِذا قَتلتُم فأحسِنُوا القِتلة، وَإِذا ذَبحتُم فأحْسِنُوا الذَّبحَ، وليُحدَّ أحدُكم شَفرَته، ولْيُرِحْ ذبيحَته» . أَخرجه مسلم، والترمذي، وأَبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القِتلة): بكسر القاف: الحالة، وبفتحها: المرة الواحدة من القتل، وهي مصدر.\n_________\n(١) رواه مسلم رقم (١٩٥٥) في الصيد، باب الأمر بإحسان الذبح والقتل، والترمذي رقم (١٤٠٩) في الديات، باب النهي عن المثلة، وأبو داود رقم (٢٨١٥) في الأضاحي، باب النهي أن تصبر البهائم والرفق بالذبيحة، والنسائي ٧ / ٢٢٧ في الضحايا، باب الأمر بإحداد الشفرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/١٢٣) قال: حدثنا إسماعيل. وفي (٤/١٢٤) قال: حدثنا هشيم. وفي (٤/١٢٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي. - (١٩٧٦) قال: حدثنا محمد بن يوسف، عن سفيان. ومسلم (٦/٧٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا إسماعيل بن علية. (ح) وحدثناه يحيى بن يحيى، قال: حدثنا هشيم (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الوهاب الثقفي (ح) وحدثنا أبو بكر بن نافع، قال: حدثنا غندر، قال: حدثنا شعبة (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا محمد بن يوسف، عن سفيان (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، عن منصور. وأبو داود (٢٨١٥) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا شعبة. وابن ماجة (٣١٧٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب. والترمذي (١٤٠٩) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. والنسائي (٧/٢٢٧) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل. وفي (٧/٢٢٩) قال: أخبرنا الحسين بن حريث أبو عمار، قال: أنبأنا جرير، عن منصور. وفي (٧/٢٣٠) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد، وهو ابن زريع (ح) وأنبأنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا غندر، عن شعبة. وفي الكبرى «تحفة الأشراف» (٤٨١٧) عن أحمد بن سليمان، عن حسين بن علي الجعفي، عن زائدة، عن منصور. سبعتهم- إسماعيل بن علية، وهشيم، وشعبة، وسفيان، وعبد الوهاب الثقفي، ومنصور، ويزيد بن زريع - عن خالد الحذاء.\n٢ - وأخرجه أحمد (٤/١٢٣) . والنسائي (٧/٢٢٩) قال: أخبرنا محمد بن رافع. كلاهما (أحمد، ومحمد بن رافع) قالا: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب.\nكلاهما - خالد الحذاء، وأيوب - عن أبي قلابة، عن أبي الأشعث الصنعاني، فذكره.\n* وأخرجه النسائي (٧/٢٢٩) قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا عبيد الله بن موسى، قال: أنبأنا إسرائيل، عن منصور، عن خالد الحذاء، عن أبي قلابة، عن أبي أسماء الرحبي، عن أبي الأشعث، فذكره. زاد فيه: «عن أبي أسماء الرحبي» .","vol":"4","page":481},{"text":"٢٥٧٤ - (د) عبد الله بن عباس، وأبو هريرة﵃ -: «أَنَّ رسولَ الله - ﷺ- نهى عن شَريطَةِ الشيطان» . زاد ابن عيسى: «هي الذَّبيحةُ يُقطَعُ منها الجلدُ، ولا تُفْرَى الأوداجُ، ثُمَّ تُتْرَكُ حتى تموتَ» . أَخرجه أَبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شريطة الشيطان): الشريطة: الناقة ونحوها التي شرطت، أي أثر في حلقها أثر يسير كشرطة الحجام، من غير قطع الأوداج، ولا إجراء الدم، وكان هذا من فعل الجاهلية، يقطعون شيئًا يسيرًا من حلقها، فيكون ذلك تزكيتها عندهم، وإنما أضافها إلى الشيطان، كأن الشيطان حملهم على ذلك، وحسَّن هذا الفعل عندهم.\n(تُفْرى الأوداج): الفري: القطع، والأوداج: جمع وَدَج، وهو عرق العنق، وهما ودجان في جانبي العنق.\n_________\n(١) رقم (٢٨٢٦) في الأضاحي، باب المبالغة في الذبح، وفي سنده عمرو بن عبد الله الأسوار اليمامي، يقال له: عمرو بن برق، وهو صدوق فيه لين، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/٢٨٩) (٢٦١٨) قال: حدثنا عتاب. وأبو داود (٢٨٢٦) قال: حدثنا هناد بن السري، والحسن بن عيسى مولى ابن المبارك.\nثلاثتهم -عتاب، وهناد، والحسن - عن عبد الله بن المبارك، قال: أخبرنا معمر، عن عمرو بن عبد الله، عن عكرمة، فذكره.\n(*) لم يذكر هناد بن السري أبا هريرة.\nقلت: فيه عمرو بن عبد الله، قال عنه الحافظ في «التهذيب» قال: عثمان الدارمي عن ابن معين ليس بالقوي، وقال ابن أبي مريم عن ابن معين: «زعم هشام القاضي أنه ليس بثقة»،وقال ابن عدي: حديثه لا يتابع عليه الثقات. وذكره ابن حبان في الثقات.","vol":"4","page":482},{"text":"٢٥٧٥ - () عبد الله بن عباس - ﵄ -: قال «مَن نَسيَ التسمية فلا بأس، ومن تعمَّدَ فلا يُؤكلُ» . أَخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه.","vol":"4","page":482},{"text":"٢٥٧٦ - (س) عبد الله بن عمرو (١) - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَا مِن إِنسان يَقْتُلُ عُصْفُورًا فما فوقها بغير حَقٍّ إِلا سَألَهُ اللهُ ﷿ عَنها، قيل: يا رسولَ الله، وما حَقُّها؟ قال: يَذْبَحُها فيأكُلُهَا، ولا يَقْطع رأسها ويَرمِي بِهَا» . أخرجه النسائي (٢) .\n_________\n(١) في الأصل والمطبوع: عبد الله بن عمر، وهو خطأ، والتصويب من النسائي ومسند أحمد وكتب الرجال.\n(٢) ٧ / ٢٣٩ في الصيد، باب إباحة أكل العصافير، ورواه أيضًا أحمد والدارمي، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الحميدي (٥٨٧) قال: حدثنا سفيان. وأحمد (٢/١٦٦) (٦٥٥٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٦٦) (٦٥٥١) قال: حدثنا حسن، وعفان، قالا: حدثنا عماد بن سلمة. وفي (٢/١٩٧) (٦٨٦١) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (٢/٢١٠) (٦٩٦٠) قال: حدثنا روح، قال: حدثنا شعبة. والدارمي (١٩٨٤) قال: حدثنا إسماعيل أبو معمر بن إبراهيم، قال: حدثنا سفيان. والنسائي (٧/٢٠٦) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا سفيان. وفي (٧/٢٣٩) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان.\nثلاثتهم - سفيان بن عيينة، وشعبة، وحماد بن سلمة - عن عمرو بن دينار، عن صهيب مولى ابن عامر، فذكره.\n(*) في رواية الحميدي: اسمه: صهيب مولى عبيد الله بن عامر. قال الحميدي: فقيل لسفيان: فإن حماد بن زيد يقول فيه: أخبرني عمرو، عن صهيب الحذاء، فقال سفيان: ما سمعت عمرا قال قط صهيب الحذاء، ما قال إلا صهيب مولى عبيد الله بن عامر.\nقلت: فيه صهيب مولى ابن عامر، لم يوثقه غير ابن حبان.","vol":"4","page":483},{"text":"٢٥٧٧ - (ت د) أبو واقد الليثي - ﵁ -: قال: «قَدِمَ رسولُ الله -ﷺ- المدينةَ، وهم يَجُبُّونَ أَسنِمَةَ الإِبل، ويَقْطَعُونَ أَلْيَاتِ الغَنم، ويأكُلُونَ ذلك، فقال رسولُ الله - ﷺ-: ما يُقْطَعُ من البهيمةِ وهي حَيَّة، فهو مَيتَة لا يُؤكَلُ» . هذه رواية الترمذي.\nوفي رواية أَبي داود قال: «قال النبيُّ - ﷺ-: ما قُطِعَ من البهيمة وهي حيَّةٌ فهو مَيتة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يجبون أسنمتها): الجب: القطع، والأسنمة: جمع سنام، وهو معروف.\n_________\n(١) رواه الترمذي رقم (١٤٨٠) في الأطعمة، باب ما قطع من الحي فهو ميت، وأبو داود رقم (٢٨٥٨) في الصيد، باب في صيد قطع منه قطعة، ورواه أيضًا أحمد والدارمي والحاكم من حديث أبي واقد الليثي، وابن ماجة والبزار والطبراني في \" الأوسط \" من حديث ابن عمر، وابن ماجة والطبراني وابن عدي من حديث تميم الداري، وغيرهم، وهو حديث حسن، وانظر \" نصب الراية \" ٤ / ٣١٧، ٣١٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٥/٢١٨) قال: حدثنا عبد الصمد وحماد بن خالد. (ح) وحدثنا أبو النضر. والدارمي (٢٠٢٤) قال: أخبرنا عبيد الله بن عبد المجيد. وأبو داود (٢٨٥٨) قال: حدثنا عثمان ابن أبي شيبة. قال: حدثا هاشم بن القاسم. والترمذي (١٤٨٠) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا سلمة بن رجاء. (ح) وحدثنا إبراهيم بن يعقوب الجوزجاني. قال: حدثنا أبو النضر.\nخمستهم: - عبد الصمد، وحماد بن خالد، وأبو النضر هاشم بن القاسم، وعبيد الله بن عبد المجيد، وسلمة بن رجاء - عن عبد الرحمن بن عبد الله بن دينار، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n(*) في رواية عبيد الله بن عبد المجيد: «عن زيد بن أسلم. قال عبد الرحمن: أحسبه عن عطاء بن يسار» .\n(*) قال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث زيد بن أسلم.\nقلت: مدار الحديث على عبد الرحمن بن عبد الله بن دينار.\nوقال الزيلعي في «نصب الراية» (٤/٣١٧) وعبد الرحمن بن عبد الله بن دينار، قال ابن معين: ضعيف، وقال أبو حاتم: لا يحتج به.","vol":"4","page":483},{"text":"<span data-type=\"title\" id=toc-511>الفصل الثاني: في هيئة الذبح وموضوعه</span>\n٢٥٧٨ - (ت د س) أبو العشراء - ﵁ -: واسمه أُسامة، وقيل: يسار، عن أَبيه، أَنه قال: «قلتُ: يا رسولَ الله، أما تكون الذَّكَاة إِلا في الحَلْقِ واللَّبَّة؟ قال: لو طَعَنتَ في فخذها أَجزأ عنك» .\nقال الترمذي: قال يزيد بن هارون: هذا في الضرورة، وقال أبو داود: هذا ذكاة المتُرَدِّي. أخرجه الترمذي، وأبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الذكاة): الذبح والنحر، فالذبح في الحلق، والنحر في اللبة.\n(اللبة): كالثغرة للإنسان، وهي موضع نحر الإبل.\n(المتردي): التردي: الوقوع من موضع عال في جب أو بئر أو غير ذلك.\n_________\n(١) رواه الترمذي رقم (١٤٨١) في الأطعمة، باب ما جاء في الذكاة في الحلق واللبة، وأبو داود رقم (٢٨٢٥) في الأضاحي، باب في ذبيحة المتردية، والنسائي ٧ / ٢٢٨ في الضحايا، باب ذكر المتردية في البئر التي لا يوصل إلى حلقها، وأبو العشراء مجهول، وقال البخاري: في حديثه واسمه وسماعه من أبيه نظر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٤/٣٤) قال: حدثنا وكيع. (ح) وحدثنا عفان. والدارمي (١٩٧٨) قال: أخبرنا أبو الوليد وعثمان بن عمر وعفان. وأبو داود (٢٨٢٥) قال: حدثنا أحمد بن يونس. وابن ماجة (٣١٨٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. والترمذي (١٤٨١) قال: حدثنا هناد ومحمد بن العلاء. قالا: حدثنا وكيع. (ح) وقال أحمد بن منيع: حدثنا يزيد بن هارون. وعبد الله ابن أحمد في زياداته على المسند (٤/٣٤) قال: حدثني هدبة بن خالد وإبراهيم بن الحجاج. (ح) وحدثني حوثرة بن أشرس. والنسائي (٧/٢٢٨) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا عبد الرحمن.\nعشرتهم (وكيع، وعفان، وأبو الوليد الطيالسي، وعثمان بن عمر، وأحمد بن يونس، ويزيد،وهدبة، وإبراهيم بن الحجاج، وحوثرة، وعبد الرحمن بن مهدي) عن حماد بن سلمة، عن أبي العشراء، عن أبيه، فذكره.\nقلت: مدار الحديث على أبي العشراء،قال عنه الحافظ في «التهذيب»: قال الميموني: سألت أحمد عن حديث أبي العشراء في الذكاة قال: هو عندي غلط، ولا يعجبني ولا أذهب إليه إلا في موضع ضرورة. قال:ما أعرف أنه يروي عن أبي العشراء حديث غير هذا يعني حديث الذكاة. وقال البخاري: في حديثه واسمه وسماعه من أبيه نظر، وذكره ابن حبان في الثقات.","vol":"4","page":484},{"text":"٢٥٧٩ - (خ) عبد الله بن عباس - ﵄ -: قال: «ما أعجَزَكَ مما في يَدِك من البهائم فهو كالصيد» (١) .\nوقال في بعير تَرَدَّى في بئرٍ: «ذَكِّهِ من حيثُ قَدَرْتَ» (٢) .\nورأى ذلك علي، وابن عمر، وعائشة (٣) . ⦗٤٨٦⦘\nوقال ابن عباس: «الذكاة في النَّحرِ واللَّبَّة» (٤) .\nوقال هو، وأنسٌ، وابن عمر: «إِذا قُطِعَ الرأس مع ابتداء الذَّبح من الحَلْقِ فلا بأْسَ، ولا يَتَعَمَّدُ، فإن ذُبِحَ من القفا لم يُؤكل، سواءٌ قُطِعَ الرَّأس أو لم يقطع» . أخرجه البخاري في ترجمة باب (٥) .\n_________\n(١) رواه البخاري تعليقًا ٩ / ٥٥٠ في الذبائح، باب ما ند من البهائم فهو بمنزلة الوحش. قال الحافظ في \" الفتح \": وصله ابن أبي شيبة من طريق عكرمة عنه بهذا قال: فهو بمنزلة الصيد.\n(٢) رواه البخاري تعليقًا ٩ / ٥٥٠ في الذبائح، باب ما ند من البهائم فهو بمنزلة الوحش، قال الحافظ في \" الفتح \": وصله عبد الرزاق من وجه آخر عن عكرمة عنه قال: إذا وقع البعير في البئر فاطعنه من قبل خاصرته، واذكر اسم الله، وكل.\n(٣) رواه البخاري تعليقًا ٩ / ٥٥٠ في الذبائح، باب ما ند من البهائم فهو بمنزلة الوحش. قال الحافظ في \" الفتح \": أما أثر علي، فوصله ابن أبي شيبة من طريق أبي راشد السلماني قال: كنت أرعى منائح لأهلي بظهر الكوفة، فتردى منها بعير، فخشيت أن يسبقني بذكاته، فأخذت حديدة فوجأت بها في جنبه أو سنامه، ثم قطعته أعضاء وفرقته على أهلي، فأبوا أن يأكلوه، فأتيت عليًا، فقمت على باب قصره فقلت: يا أمير المؤمنين، يا أمير المؤمنين، فقال: يالبيكاه يالبيكاه، فأخبرته خبره، فقال: كل وأطعمني. وأما أثر ابن عمر، فوصله عبد الرزاق في إثر حديث رافع بن خديج من رواية سفيان [الثوري] عن أبيه عن عباية بن رفاعة [كل - يعني ما أنهر الدم إلا السن والظفر]، وأخرجه ابن أبي شيبة من وجه آخر عن عباية بلفظ: تردى بعير في ركبته، فنزل رجل لينحره، فقال: لا أقدر على نحره، فقال له ابن عمر: اذكر اسم الله ثم اقتل شاكلته - يعني خاصرته - ففعل، وأخرج مقطعًا، فأخذ منه ابن عمر عشيرًا بدرهمين أو أربعة. وأما أثر عائشة فلم أقف عليه بعد موصولًا، وقد نقله ابن المنذر وغيره عن الجمهور، وخالفهم مالك والليث، ونقل أيضًا عن سعيد بن المسيب وربيعة فقالوا: لا يحل أكل الإنس إذا توحش إلا بتذكيته في حلقه أو لبته، وحجة الجمهور حديث رافع. اهـ. كلام الحافظ.\n(٤) رواه البخاري تعليقًا ٩ / ٥٥٢ في الذبائح، باب النحر والذبح. قال الحافظ في \" الفتح \": وصله سعيد بن منصور والبيهقي من طريق أيوب عن سعيد بن جبير عن ابن عباس أنه قال: الذكاة في الحلق واللبة، وهذا إسناد صحيح، وأخرجه سفيان الثوري في جامعه عن عمر مثله، وجاء مرفوعًا من وجه واه، قال: وكأن المصنف (يعني البخاري) لمح بضعف الحديث الذي أخرجه أصحاب السنن من رواية حماد بن سلمة عن أبي العشراء الدارمي عن أبيه قال: قلت: يا رسول الله ما تكون الذكاة إلا في الحلق واللبة؟ قال: لو طعنت في فخذها لأجزأك، ولكن من قواه، حمله على الوحش والمتوحش.\n(٥) رواه البخاري تعليقًا ٩ / ٥٥٢ في الذبائح، باب النحر والذبح مختصرًا بلفظ: وقال ابن عمر وابن عباس وأنس: إذا قطع الرأس فلا بأس. قال الحافظ في \" الفتح \": أما أثر ابن عمر، فوصله أبو موسى الزمن من رواية أبي مجلز: سألت ابن عمر عن ذبيحة قطع رأسها، فأمر ابن عمر بأكلها، وأما أثر ابن عباس، فوصله ابن أبي شيبة بسند صحيح أن ابن عباس سئل عمن ذبح دجاجة فطير رأسها، فقال: ذكاة وحية - بفتح الواو وكسر الحاء المهملة بعدها تحتانية ثقلية - أي سريعة منسوبه إلى الوحاء، وهو الإسراع والعجلة، وأما أثر أنس، فوصله ابن أبي شيبة من طريق عبد الله بن أبي بكر عن أنس أن جزارًا لأنس ذبح دجاجة فاضطربت فذبحها من قفاها فأطار رأسها، فأرادوا طرحها، فأمرهم أنس بأكلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الذبائح والصيد - باب ما ند من البهائم فهو بمنزلة الوحش.\nوالأثر الثاني أخرجه البخاري تعليقا أيضا في الباب الذي عليه باب النحر والذبح. وقال الحافظ في «الفتح» (٩/٥٥٤ - ٥٥٨): أما الأثر الأول فوصله ابن أبي شيبة من طريق عكرمة عنه بهذا.\nقوله «وفي بعير تردى في بئر» فوصله عبد الرزاق من وجه آخر عن عكرمة عنه.\nقوله «ورأى ذلك علي وابن عمر وعائشة» أما أثر علي فوصله ابن أبي شيبة من طريق أبي راشد السلماني فذكره قصة.\nوأما أثر ابن عمر فوصله عبد الرزاق في أثر حديث رافع بن خديج من رواية سفيان، عن أبيه، عن عباية بن رفاعة وقد تقدم في باب لا يذكي بالسن والعظم، وأخرجه ابن أبي شيبة من وجه آخر عن عباية.\nوأما أثر عائشة فلم أقف عليه بعد موصولا.\nوأما أثر ابن عباس: وصله سعيد بن منصور، والبيهقي من طريق أيوب، عن سعيد بن جبير، عن ابن عباس، فذكره. وهذا إسناد صحيح، وأخرجه سفيان الثوري في جامعه عن عمر مثله.","vol":"4","page":485},{"text":"٢٥٨٠ - (خ) سعيد بن جبير - ﵁ -: قال: قلتُ لِعطاء: أَخبرني نافع: أن ابن عمر «نهى عن النَّخع، قال: إنما يُقْطعُ ما دون العَظم، ⦗٤٨٧⦘ ثم يُترَك حتى يموت، قال: هو السُّنَّةُ» . أخرجه البخاري في ترجمة باب (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النخع): هو أن تضرب الذبيحة بطرف سكين، أو ذباب سيف على مثال النخس، فيه روايتان: بالرفع والنصب، فمن رفع جعله خبر المبتدأ الذي هو ذكاته، فتكون ذكاة الأم ذكاة الجنين، فلا يحتاج إلى ذبح مستأنف، ومن نصب كان التقدير: كذكاة أمه. فلما حذف الجار نصب، أو على تقدير: يذكى تذكيةً مثل ذكاة أمه، فحذف المصدر وصفته، وأقام المضاف إليه مقامه، فلابد عنده من ذبح الجنين بعد أن يخرج حيًا، وهو مذهب أبي حنيفة، ومنهم من يرويه بالنصب في الذكاتين، أي: ذكوا الجنين ذكاة أمه.\nقال الخطابي: قال ابن المنذر: لم يرو عن أحد من الصحابة والتابعين وسائر العلماء: أن الجنين لا يؤكل إلا باستئناف الذبح، غير ما روي عن مذهب أبي حنيفة والله أعلم.\n_________\n(١) رواه البخاري تعليقًا ٩ / ٥٥٢ عن ابن جريج، لا عن ابن جبير، بلفظ: وقال ابن جريج: وأخبرني نافع أن ابن عمر نهى عن النخع، يقول: يقطع ما دون العظم، ثم يدع حتى يموت. قال الحافظ في \" الفتح \": وصله عبد الرزاق عن ابن جريج مقطعًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الذبائح والصيد - باب النحر والذبح. وقال الحافظ في «الفتح» (٩/٥٥٦): وصله عبد الرزاق، عن ابن جريج مقطعا.","vol":"4","page":486},{"text":"٢٥٨١ - (ط) عبد الله بن عباس - ﵄ -: أنه كان يقول: ⦗٤٨٨⦘ «ما فَرَى الأودَاجَ فكُلْه» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٢ / ٤٨٩ في الذبائح، باب ما يجوز من الذكاة في حال الضرورة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (١٠٧٩) بلاغا.\nوقال الزرقاني في «شرح الموطأ» الحديث الصحيح عن رافع بن خديج.","vol":"4","page":487},{"text":"٢٥٨٢ - (ت د) أبو سعيد الخدري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «ذَكَاةُ الجنين ذكاةُ أُمِّه» . هذه رواية الترمذي.\nوفي رواية أبي داود، قال: «قلنا: يا رسولَ الله، نَنْحَرُ النَّاقَةَ، ونذبَحُ البقرةَ، والشاة [فنجدُ] في بَطْنهَا الجنِينَ، أنُلْقِيه، أَم نَأْكُلُه؟ قال: كُلُوهُ إن شئتم، فإِن ذَكَاتَه ذَكاةُ أُمِّه» .\nوفي أخرى له، قال: «سألتُ رسولَ الله - ﷺ- عن الجنين؟ فقال: كلوه إِن شئتم ... الحديث» (١) .\n_________\n(١) رواه الترمذي رقم (١٤٧٦) في الأطعمة، باب ما جاء في ذكاة الجنين، وأبو داود رقم (٢٨٢٧) في الأضاحي، باب في ذكاة الجنين، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣١) قال: حدثنا يحيى بن زكريا بن أبي زائدة. وفي (٣/٣٩) قال: حدثنا أبو عبيدة، قال: حدثنا يونس بن أبي إسحاق. وفي (٣/٥٣) قال: حدثنا يحيى بن سعيد. وأبو داود (٢٨٢٧) قال: حدثنا القعنبي، قال: حدثنا ابن المبارك (ح) وحدثنا مسدد، قال: حدثنا هشيم. وابن ماجة (٣١٩٩) قال: حدثنا أبو كريب. قال: حدثنا عبد الله بن المبارك، وأبو خالد الأحمر، وعبدة بن سليمان. والترمذي (١٤٧٦) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا سفيان بن وكيع، قال: حدثنا حفص بن غياث.\nثمانيتهم (يحيى بن زكريا، ويونس، ويحيى بن سعيد، وابن المبارك، وهشيم، وأبو خالد، وعبدة، وحفص) عن مجالد، عن أبي الوداك، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.\nوقال الزيلعي في «نصب الراية» (٤/١٨٩): ورواه الدارقطني في «سننه» وزاد: أشعر، أو لم يشعر، وقال: الصحيح أنه موقوف، وقال المنذري: إسناده حسن، ويونس - وإن تكلم فيه - فقد احتج به مسلم في «صحيحه» .","vol":"4","page":488},{"text":"٢٥٨٣ - (د) جابر بن عبد الله - ﵄ -: قال: قال رسول الله - ﷺ-: «ذكاةُ الجنِينِ ذكاة أُمه» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٢٨) في الأضاحي، باب في ذكاة الجنين، ورواه أيضًا الدارمي وغيره، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٩٨٥) . وأبو داود (٢٨٢٨) قال: حدثنا محمد بن يحيى بن فارس.\nكلاهما -الدارمي، وابن يحيى - عن إسحاق بن إبراهيم قال: حدثنا عتاب بن بشير، قال: حدثنا عبيد الله بن أبي زياد القداح المكي، عن أبي الزبير،فذكره.\nوقال الزيلعي في «نصب الراية»: وعبيد الله بن أبي زياد القداح فيه مقال، ورواه أبو يعلى الموصلي في «مسنده» ثنا عبد الأعلى، ثنا حماد بن شعيب، عن أبي الزبير، عن جابر، مرفوعا بنحوه.","vol":"4","page":488},{"text":"٢٥٨٤ - (ط) عبد الله بن عمر - ﵄ -: كان يقول: «إذا نُحِرَت الناقة، فذكاةُ ما في بطنها في ذكاتها، إذا كان قد تم خَلْقُهُ، ونبت ⦗٤٨٩⦘ شعْرُهُ، فإذا خرج من بطن أُمِّهِ ذُبِحَ حتى يخرج الدَّمُ من جَوْفه» . أَخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٩٠ في الذبائح، باب ذكاة ما في بطن الذبيحة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (١٠٨٣) قال: عن نافع، فذكره.","vol":"4","page":488},{"text":"<span data-type=\"title\" id=toc-512>الفصل الثالث: في آلة الذبح</span>\n٢٥٨٥ - (خ م ت د س) رافع بن خديج - ﵁ -: قال: «كنا مع رسولِ الله - ﷺ- بذِي الحُلَيْفَةِ، من تِهَامَةَ، فأصاب الناسَ جوعٌ، فأصابوا إِبلًا وغَنمًا، وكان النبيُّ -ﷺ- في أُخْرَيَاتِ القومِ، فَعَجِلُوا وذبحوا، ونَصَبُوا القُدُورَ، فأمر النبيُّ - ﷺ- بالقُدُورِ، فأُكْفِئَتْ، ثم قَسمَ، فَعَدل عشرة من الغنم بِبَعيرٍ، فَندَّ منها بَعيِرٌ، فطلبوه، فأعياهم، وكان في القومِ خَيْلٌ يَسِيرَةٌ، فأهوى رجلٌ بِسَهم، فحبسه الله، فقال: إِنَّ لهذه البهائمِ أَوَابِدَ كأوَابِدِ الوَحْش، فما غلبكم منها فاصْنَعُوا به هكذا، قال: قلت: يا رسولَ الله، إِنَّا لاقُو العدُوِّ غدًا، وليست معنا مُدى، أَفَنَذبَحُ بالقصب؟ قال: ما أنْهَرَ الدَّمَ وذُكِرَ اسمُ الله عليه فكلوه، ليس السِّنَّ والظُّفُرَ، ⦗٤٩٠⦘ وسَأُحَدِّثُكُم عن ذلك: أَما السِّنُّ فعظمٌ، وأَما الظُّفر فَمُدَى الحبشة» .\nأخرجه البخاري، ومسلم، وأخرجه الترمذي مُتفَرِّقًا في ثلاثة مواضع، فجعل ذِكْرَ البعيرِ النَّادِّ وقولَ النبيِّ - ﷺ- فيه ما قال: في موضع، وذِكْرَ المُدى وقولَ النبيِّ - ﷺ- فيها: في موضع، وذِكْرَ إِصَابة الإِبل، والغنم، وطَبخِها وإِكفاءِ القدور: في موضع.\nوفي رواية أبي داود، قال: «أتيتُ رسولَ الله - ﷺ- فقلت: يا رسولَ الله إنا نَلقى العدُوَّ غدًا، وليس معنا مُدى، فقال رسولُ الله - ﷺ-: أَرِن، أو اعجِلْ، ما أَنْهَرَ الدَّمَ، وذُكِرَ اسم الله عليه فكلوا، ما لم يكن سِنٌّ أو ظُفُر، وسأحَدِّثكم عن ذلك، أما السِّن فعظم، وأما الظُّفُرُ: فَمُدَى الحَبشة، وتقدَّم سَرَعان من الناس، فَعَجِلُوا فأَصابوا من الغنائم، ورسولُ الله - ﷺ- في آخر الناس، فنَصَبُوا قُدُورًا، فمرَّ رسولُ الله - ﷺ- بالقُدُور، فأمر بها فأُكْفِئَتْ، وقَسم بينهم، فعدل بعيرًا بعشر شياه، ونَدَّ بعيرٌ من القوم، ولم يكن معهم خيل، فرماه رجل بسهم فحبسه الله، فقال النبيُّ - ﷺ-: إِن لهذه البهائم أوَابِدَ كأوابِدِ الوَحْش، فما فعل منها هذا فافعلوا به مثل هذا» .\nوأخرج النسائي من أوله إلى قوله: «فاصنَعُوا به هكذا» .\nوأخرج منه طرفًا آخر: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَا أنْهَرَ الدم ⦗٤٩١⦘ وذُكِر اسمُ الله عليه فكُلْ، إِلا سِنٌّ، أَو ظُفُرٌ» .\nوَأَخرج منه أَيضًا: «قال: يا رسولَ الله، إِنا نَلْقَى العَدُوَّ غَدًا، وما معنا مُدى (١)؟ فقال رسولُ الله -ﷺ-: ما أنهر الدمَ وذُكِر اسم الله عليه فكلوا، ما لم يكن سِنًّا أو ظُفُرًا، وسأحدِّثكم عن ذلك: أَما السِّنُّ فعظم، وأما الظُفُر فَمُدى الحبشة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأكفئت): أكفأت القدر: إذا قلبتها، وكذلك كفأتها، لغتان. أفعلت، وفعلت. ⦗٤٩٢⦘\n(فَنَدَّ): ند البعير وغيره: إذا هرب من صاحبه وذهب لوجهه.\n(فأهوى): أهويت إلى الشيء: مددت يدي [إليه] .\n(فحبسه الله): أي: منعه من الذهاب بوقوع السهم فيه.\n(أوابد): الأوابد: الوحوش، وتأبدت البهائم: توحشت ونفرت من الإنس.\n(مُدّى): جمع مدية، وهي الشفرة والسكين.\n(أنهر): أنهرت الدم، أي: أسلته شبه جري الدم من الذبيحة بجري الماء في النهر.\n(ليس السن): ليس بمعنى إلا، تقول: قام القوم ليس زيدًا، أي: إلا زيدًا.\n(أرن): قال الخطابي: رواه أبو داود أرن بوزن عَرِن ورواه البخاري ساكن الراء بوزن عَرْن.\nقوله: رواه البخاري، يريد: في غير [كتابه] الصحيح من باقي كتبه.\nقال الخطابي: وهذا حرف طالما استثبت فيه الرواة، وسألت عنه أهل العلم باللغة، فلم أجد عند واحد منهم شيئًا يقطع بصحته، وقد طلبت له مخرجًا، فرأيته يتجه بوجوه، أحدها: أن يكون مأخوذًا من قولهم: ⦗٤٩٣⦘ أُران القوم فهم مُرِينون: إذا هلكت مواشيهم. فيكون معناه: أهلكها ذبحًا، وأزهق نفسها بكل ما أنهر الدم، غير السن والظفر، هذا على ما رواه أبو داود، والوجه الثاني أن يقال: إأرن مهموزًا على وزن إعرن. من أَرِن يأرن: إذا نشط وخف، يقول: خِفَّ وأعجل، لئلا تقتلها خنقًا. وذلك أن غير الحديد لا يمور في الذكاة موره. والأرن: الخفة والنشاط.\nقلت: وفي هذا التأويل بعد وتعسف من حيث اللفظ، لا من حيث المعنى، فإن الرواية لا تساعده، ولا يمكن نقل هذا البناء إلى ما يوافق الرواية إلا على بعد وحذف وتعسف، لعل العربية لا تجيزه.\nوقال الخطابي: والوجه الثالث أن يكون بمعنى: أدم الحز ولا تفتر، من قولك: رنوت النظر إلى الشيء، إذا أدمته، أو يكون أراد: أدم الحز، ولا تفتر. من قولك: رنوت النظر إلى الشيء: إذا أدمته، أو يكون أراد: أدم النظر إليه وراعه ببصرك، لا تزل عن المذبح. قال: وأقرب من هذا كله: أن يكون أرز بالزاي أي شد يدك على المحز، وأعتمد بها عليه، من قولك: أرَزَّ الرجل إصبعه: إذا أناخها في الشيء، وارتز السهم في الجدار: إذا ثبت، هذا إن ساعدته الرواية، والله أعلم. ⦗٤٩٤⦘\n(سرعان الناس): أوائلهم والمتقدمون عليهم.\n_________\n(١) في النسائي المطبوع، وليس معنا مدى.\n(٢) رواه البخاري ٥ / ٩٤ في الشركه، باب قسمة الغنم، وباب من عدل عشرة من الغنم بجزور في القسم، وفي الجهاد، باب ما يكره من ذبح الإبل والغنم في المغانم، وفي الذبائح والصيد، باب التسمية على الذبيحة، وباب من أنهر الدم من القصب والمروة والحديد، وباب لا يذكى بالسن والعظم والظفر، وباب ما ند من البهائم فهو بمنزلة الوحش، وباب إذا أصاب قوم غنيمة فذبح بعضهم غنمًا أو إبلًا بغير أمر أصحابه لم تؤكل، وباب إذا ند بعير لقوم فرماه بعضهم بسهم فقتله وأراد إصلاحه فهو جائز، ومسلم رقم (١٩٦٨) في الأضاحي، باب جواز الذبح بكل ما أنهر الدم، والترمذي رقم (١٤٩١) و(١٤٩٢) في الأحكام، باب في الذكاة في القصب وغيره، وأبو داود رقم (٢٨٢١) في الأضاحي، باب الذبيحة بالمروة، والنسائي ٧ / ٢٢٦ و٢٢٨ في الضحايا، باب النهي عن الذبح بالظفر، وباب في الذبح بالسن، وباب ذكر المنفلتة التي لا يقدر على أخذها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"4","page":489},{"text":"٢٥٨٦ - (د س) عدي بن حاتم الطائي - ﵁ -: قال: «قلتُ: يا رسولَ الله، إِنْ أحدُنا أَصاب صَيدًا، وليس معهُ سِكِّينٌ، أَيَذبحُ بالمَرْوَةِ، وَشِقَّةِ العصا؟ قال: أمْرِرِ الدَّمَ بما شئتَ، واذكر اسم الله ﷿» . أخرجه أبو داود، والنسائي.\nوللنسائي أيضًا: «أَهْرِقِ الدمَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالمروة): المروة: حجر أبيض يبرق، والمراد به ها هنا: جنس الحجر، أي حجر كان.\n(أمرر الدم): يروى «أمِرِ الدم» من أماره ومار هو: إذا أجراه وإذا جرى [هو] ويروى «إمْرِ الدم» من مَرَى ضرع الناقة إذا مسحه ليدر اللبن، والروايتان متقاربتان.\nقال الخطابي: أصحاب الحديث يروونه مشدد الراء، وهو غلط. والصواب ساكنة الميم خفيفة الراء، وهو من مريت الناقة: إذا حلبتها. ⦗٤٩٥⦘\nقلت: والذي قرأته في كتاب أبي داود «أمرر» براءين مظهرتين بغير إدغام، وفي إحدى روايات النسائي كذلك.\n_________\n(١) رواه أبو داود رقم (٢٨٢٤) في الأضاحي، باب الذبيحة بالمروة، والنسائي ٧ / ٢٢٥ في الضحايا، باب إباحة الذبح بالعود، ومدار الحديث على سماك بن حرب عن مري بن قطري، ومري بن قطري لم يوثقه غير ابن حبان، وقال الذهبي، لا يعرف، تفرد عنه سماك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٢٥٦) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٤/٢٥٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٢٥٨) قال: حدثنا بهز، قال: حدثنا حماد ابن سلمة. وفي (٤/٢٥٨) قال: حدثنا عبد الرزاق، قال: حدثنا إسرائيل. وفي (٤/٣٧٧) قال: حدثنا يحيى، قال: حدثنا شعبة. وأبو داود (٢٨٢٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وابن ماجة (٣١٧٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. والنسائي (٧/١٩٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، عن شعبة. وفي (٧/٢٢٥) قال: أخبرنا محمد بن عبد الأعلى، وإسماعيل بن مسعود، عن خالد، عن شعبة.\nأربعتهم (سفيان الثوري، وشعبة، وحماد بن سلمة، وإسرائيل) عن سماك بن حرب، عن مري بن قطري، فذكره.\nقلت: مدار الحديث على مري بن قطري، لم يوثقه غير ابن حبان، وقال الذهبي: لا يعرف، تفرد عنه سماك.","vol":"4","page":494},{"text":"٢٥٨٧ - (خ ط) نافع - مولى ابن عمر - ﵄ -: «أَنه سمع ابنًا لكعب بن مالك يُخبر ابنَ عمر: أَن أَباه أخبرهُ: أن جارية لهم كانت ترعى غَنمًا بالجُبَيلِ الذي بالسوق، وهو بِسَلْعٍ - وقاله غير واحد بحذف الياء - فأبصَرَتْ بشاة منها موتًا، فكسَرتْ حجرًا فذبحتْها، فقال لأهله: لا تأكُلوا حتى آتيَ رسولَ الله - ﷺ- فأَسأله، [أَ] وأُرسل إليه من يسألُهُ، فسألَ رسولَ الله - ﷺ-[أَو أَرسَلَ] فَأمَرَهُ بِأكْلِها» . أخرجه البخاري، والموطأ (١) .\n_________\n(١) رواه البخاري ٩ / ٥٤٤ في الذبائح، باب ما أنهر الدم من القصب، وباب ذبيحة المرأة والأمة، وفي الوكالة، باب إذا أبصر الراعي أو الوكيل شاة تموت أو شيئًا يفسد، والموطأ ٢ / ٤٨٩ في الذبائح، باب ما يجوز من الذكاة في حال الضرورة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٥٤) و(٦/٣٨٦) قال: حدثنا أبو معاوية، قال: حدثنا حجاج والبخاري (٣/١٣٠) قال: حدثنا إسحاق بن إبراهيم، سمع المعتمر، قال: أنبأنا عبيد الله. وفي (٧/١١٩) قال: حدثنا محمد بن أبي بكر، قال: حدثنا معتمر، عن عبيد الله. وفي (٧/١١٩) قال: حدثنا محمد بن أبي بكر، قال: حدثنا معتمر، عن عبيد الله. وفي (٧/١١٩) قال: حدثنا صدقة، قال: أخبرنا عبدة، عن عبيد الله وابن ماجة (٣١٨٢) قال: حدثنا هناد بن السري، قال: حدثنا عبدة بن سليمان، عن عبيد الله.\nكلاهما (حجاج بن أرطأة، وعبيد الله بن عمر) عن نافع، عن ابن كعب بن مالك، فذكره.\n* أخرجه أحمد (٣/٤٥٤) قال: حدثنا وكيع، عن أسامة بن زيد، عن الزهري، عن ابن كعب بن مالك، أن جارية لكعب كانت ترعى غنما له بسلع ... فذكره.. «مرسلا» .\n* وأخرجه البخاري (٧/١١٩) قال: حدثنا موسى. قال: حدثنا جويرية، عن نافع،عن رجل من بني سلمة أخبر عبد الله، أن جارية لكعب بن مالك ترعى غنما.......فذكره.\n* وأخرجه البخاري (٧/١١٩) قال: حدثنا إسماعيل، قال: حدثني مالك، عن نافع، عن رجل من الأنصار، عن معاذ بن سعد. أو سعد بن معاذ. أخبره أن جارية لكعب بن مالك كانت ترعى غنما...... فذكره.","vol":"4","page":495},{"text":"٢٥٨٨ - (ت) جابر بن عبد الله - ﵄ -: «أَن رجلًا من قومه صاد أَرنبًا - أو ثِنْتَينِ فذبحهما بمروَة، فتعَلَّقهما حتى أتى (١) رسولَ الله - ﷺ- فسأله؟ فأمره بأَكلهما» . أخرجه الترمذي (٢) .\n_________\n(١) في نسخ الترمذي المطبوعة: حتى لقي.\n(٢) رقم (١٤٧٢) في الذبائح، باب في الذبيحة بالمروة، من حديث قتادة عن الشعبي عن جابر بن عبد الله، وهو حديث حسن، يشهد له الذي بعده، وقد قال الترمذي: وفي الباب عن محمد ابن صفوان ورافع عدي بن حاتم، وقد رخص بعض أهل العلم في أن يذكي بمروة، ولم يروا بأكل الأرنب بأسًا، وهو قول أكثر أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (١٤٧٢) قال: ثنا محمد بن يحيى القطعي، قال: ثنا عبد الأعلى، عن سعيد، عن قتادة، عن الشعبي،فذكره.\nوبنحوه أخرجه أحمد (٣/٣٢٥) قال: ثنا هاشم بن القاسم، قال: ثنا إسرائيل عن جابر، عن الشعبي، فذكره.\nوقال الترمذي: وقد اختلف أصحاب الشعبي في رواية هذا الحديث، فروى داود بن أبي هند عن الشعبي عن محمد بن صفوان، وروى عاصم الأحول عن الشعبي عن صفوان بن محمد أو محمد بن صفوان. ومحمد ابن صفوان أصح. وروى جابر الجعفي عن الشعبي عن جابر بن عبد الله نحو حديث قتادة عن الشعبي، ويحتمل أن رواية الشعبي عنهما، قال محمد -يعني البخاري-: حديث الشعبي عن جابر غير محفوظ.","vol":"4","page":495},{"text":"٢٥٨٩ - (د س) محمد بن صفوان - ﵁ -: قال: «صِدتُ أَرنَبَينِ (١)، فذبَحتُهما بِمروة، فسأَلتُ رسولَ الله - ﷺ- عن ذلك؟ فأمرني بَأكلهما» . أخرجه أَبو داود، وقال في حديثه: محمد بن صفوان، أَو صفوان بن محمد (٢)، وأخرجه النسائي عن ابن صفوان (٣) .\n_________\n(١) في الأصل: أرنبتين، وما أثبتناه من نسخ أبي داود المطبوعة.\n(٢) قال الترمذي: ومحمد بن صفوان أصح، وقال الطبراني: محمد بن صفوان هو الصواب.\n(٣) رواه أبو داود رقم (٢٨٢٢) في الضحايا، باب في الذبيحة بالمروة، والنسائي ٧ / ٢٢٥ في الضحايا، باب إباحة الذبح بالمروة، ورواه أيضًا ابن حبان في صحيحه رقم (١٠٦٩) موارد، وإسناده صحيح، قال الحافظ في \" التلخيص \": رواه أحمد وأصحاب السنن وابن حبان والحاكم من حديث محمد بن صفوان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عاصم الأحول: وفيه (٣/٤٧١) قال: حدثنا يزيد، قال: أخبنا داود - يعني ابن أبي هند -. والدارمي (٢٠٢٠) قال: أخبرنا يزيد بن هارون، قال: أخبرنا داود بن أبي هند. وابن ماجة (٣٢٤٤) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا يزيد بن هارون، قال: أنبأنا داود بن أبي هند. والنسائي (٧/١٩٧) قال: أخبرنا قتيبة، قال: حدثنا حفص بن غياث، عن عاصم، وداود. وفي (٧/٢٢٥) قال: أخبرنا محمد بن المثنى، قال: حدثنا يزيد بن هارون، قال: حدثنا داود.\nكلاهما (عاصم الأحول، وداود بن أبي هند) عن عامر الشعبي، فذكره.\n* وأخرجه أحمد. قال: حدثنا يزيد بن هارون. وأبو داود (٢٨٢٢) قال: حدثنا مسدد، أن عبد الواحد ابن زياد وحمادا حدثاهم - المعنى واحد.\nثلاثتهم - يزيد، وعبد الواحد، وحماد- عن عاصم، عن الشعبي، عن صفوان بن محمد، أو محمد بن صفوان، فذكره.","vol":"4","page":496},{"text":"٢٥٩٠ - (ط د س) عطاء بن يسار - ﵁ -: عن رجلٍ من بني حارثة: «أَنه كان يَرْعى لَقْحَة بِشعبٍ من شِعابِ أُحُدٍ، فرأى بها الموتَ، فلم يَجد ما يَنحَرُها به، فَأَخذَ وَتِدًا، فَوَجَأ به في لَبّتها، حتى أهرَاقَ دَمَها، ثم أَخبرَ رسولَ الله - ﷺ-، فأمرَهُ بِأكْلِهَا» . أخرجه أبو داود.\nوأخرجه الموطأ، وقال: «فذكَّاها بشِظَاظ» .\nوأخرجه النسائي عن عطاء، عن أبي سعيد، قال: «كان لرجلٍ من الأنصار ناقة ترعى في قِبل أُحُد، فعرض لها، فنحرها بِوتِدٍ» قال أحدُ رواته: فقلت لزيد بن أسلم: «بوتِدٍ من خشب، أو حديد؟ قال: لا بل من خشب، فأتى النبيَّ - ﷺ-، فأَمره بأكلها» (١) . ⦗٤٩٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فوجأته): وجأته بالسكين: ضربته بها.\n(بشظاظ): الشظاظ: خشيبة صغيرة، يجمع بها بين طرفي حبلي العدلين على البعير، فلا يحتاج معها إلى شد.\n(لِقْحَة): اللقحة: الناقة ذات اللبن.\n_________\n(١) رواه الموطأ ٢ / ٤٨٩ في الذبائح، باب ما يجوز من الذكاة في حال الضرورة، وأبو داود رقم ⦗٤٩٧⦘ (٢٨٢٣) في الأضاحي، باب في الذبيحة بالمروة، والنسائي ٧ / ٢٢٦ في الضحايا، باب إباحة الذبح بالعود، وهو مرسل عند الموطأ وأبي داود، ووصله النسائي من حديث زيد بن أسلم عن عطاء ابن يسار عن أبي سعيد الخدري ﵁، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٣٠) قال: حدثنا عبد الرحمن، عن سفيان. وأبو داود (٢٨٢٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب.\n* كلاهما (سفيان، ويعقوب) عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n* ورواية مالك أخرجها في «الموطأ» (١٠٧٦) قال: عن زيد بن أسلم، فذكره.\n* ورواية النسائي أخرجها النسائي (٧/٢٢٥) قال: أخبرني محمد بن معمر، قال: حدثنا حبان بن هلال، قال: حدثنا جرير بن حازم، قال: حدثنا أيوب، عن زيد بن أسلم قال جرير: فلقيت زيد بن أسلم، فحدثني عن عطاء بن يسار، فذكره.\nوقال الزرقاني في «شرح الموطأ» قال أبو عمر: مرسل عند جميع الرواة، ووصله أبو العباس محمد بن إسحاق السراج من طريق أيوب والبزار من طريق جرير بن حازم كلاهما عن زيد، عن عطاء، عن أبي سعيد الخدري.","vol":"4","page":496},{"text":"٢٥٩١ - (س) زيد بن ثابت - ﵁ -: قال: «إِن ذِئبًا نَيَّبَ في شاة، فذبحوها بمروة، فرخَّصَ النبيُّ - ﷺ- في أكلها» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٢٢٥ في الضحايا، باب إباحة الذبح بالمروة، ورواه أيضًا ابن حبان في صحيحه رقم (١٠٧٦) موارد، وفي سنده حاضر بن المهاجر بن عيسى الباهلي لم يوثقه غير ابن حبان، وباقي رجاله ثقات، أقول: ولكن للحديث شاهد عند البخاري من حديث كعب بن مالك بمعناه يقوى به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٨٣) . وابن ماجة (٣١٧٦) قال: حدثنا أبو بشر بكر بن خلف. والنسائي (٧/٢٢٧،٢٢٥) قال: أخبرنا محمد بن بشار.\nثلاثتهم - أحمد بن حنبل، وأبو بشر، ومحمد بن بشار - عن محمد بن جعفر «غندر» قال: حدثنا شعبة، قال: سمعت حاضر بن المهاجر الباهلي، قال: سمعت سليمان بن يسار، فذكره.\nقلت: مدار الحديث على حاضر بن المهاجر، قال عنه الحافظ في «التهذيب»: قال أبو حاتم: مجهول، قلت - أي ابن حجر: وذكره ابن حبان في الثقات.","vol":"4","page":497},{"text":"<span data-type=\"title\" id=toc-513>الفصل الرابع: فيما نهي عن أكله من الذبائح</span>\n٢٥٩٢ - (خ ط د س) عائشة - ﵂ -: قالت: «إِن قومًا قالوا لرسولِ الله - ﷺ-: إِن قومًا يَأْتُونَنا باللحم، لا نَدْري: أَذُكِرَ اسمُ الله عليه، ⦗٤٩٨⦘ أَم لا؟ قال: سَمُّوا عليه أَنتم وكُلوه، قالت: وكانوا حديثي عهدٍ بالكفر» . أخرجه البخاري.\nوفي رواية الموطأ مرسلًا عن عروة عن النبيﷺ-، وفيها: «إِن ناسًا من البادية يأْتونَنا ... كذا الحديث» . قال مالك: وكان ذلك في أول الإسلام.\nوفي رواية أَبي داود: أنهم قالوا: «يا رسولَ الله، إِن قومنا حَدِيثُو عهدٍ بِكُفْرٍ، يأتونا بِلُحْمانٍ ... الحديث» .\nوأخرجه النسائي عن عائشة: «أَن ناسًا من الأعرابِ كانوا يَأْتُونَا بلحم، لا ندري: أذُكِرَ اسمُ الله عليه، أم لا؟ فقال رسولُ الله - ﷺ-: اذكُروا اسمَ الله عليهِ وكُلُوا» (١) .\n_________\n(١) رواه البخاري ٩ / ٥٤٧ في الصيد، باب ذبيحة الاعراب ونحوهم، وفي البيوع، باب من لم ير الوسواس ونحوها من الشبهات، وفي التوحيد باب السؤال باسم الله ﷿، والموطأ ٢ / ٤٨٨ في الذبائح، باب ما جاء في التسمية على الذبيحة، وأبو داود رقم (٢٨٢٩) في الأضاحي، باب ما جاء في أكل اللحم لا يدرى أذكر اسم الله عليه أم لا، والنسائي ٧ / ٢٣٧ في الضحايا، باب ذبيحة من لم يعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (١٩٨٢) قال: أخبرنا محمد بن سعيد، قال: حدثنا عبد الرحيم. هو ابن سليمان. والبخاري (٣/٧١) قال: حدثني أحمد بن المقدام العجلي. قال: حدثنا محمد بن عبد الرحمن الطفاوي، وفي (٧/١٢٠) قال: حدثنا محمد بن عبيد الله. قال: حدثنا أسامة بن حفص المدني. وفي (٩/١٤٦) قال: حدثنا يوسف بن موسى. قال: حدثنا أبو خالد الأحمر. وأبو داود (٢٨٢٩) قال: حدثنا يوسف بن موسى. قال: حدثنا سليمان بن حيان ومحاضر. وابن ماجة (٣١٧٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الرحيم بن سليمان. والنسائي (٧/٢٣٧) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا النضر بن شميل.\nستتهم - عبد الرحيم بن سليمان، ومحمد بن عبد الرحمن، وأسامة بن حفص، وأبو خالد الأحمر سليمان بن حيان، ومحاضر بن المورع، والنضر بن شميل - عن هشام بن عروة، عن أبيه، فذكره.\n* أخرجه مالك «الموطأ» صفحة (٣٠٢) . وأبو داود (٢٨٢٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد (ح) وحدثنا القعنبي، عن مالك.\nكلاهما - مالك، وحماد بن سلمة - عن هشام بن عروة، عن أبيه، أنه قال: سئل رسول الله -ﷺ-، فذكره مرسلا. ليس فيه «عائشة» .","vol":"4","page":497},{"text":"٢٥٩٣ - (ط) عبد الله بن عباس - ﵄ -: «سُئِلَ عن ذبائح نصارى العرب؟ فقال: لا بأْسَ بها، وتلا هذه الآية: ﴿وَمَنْ يَتَوَلَّهُم مِنْكُمْ فَإِنَّهُ مِنْهُمْ﴾ [المائدة: ٥١]» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٨٩ في الذبائح، باب ما يجوز من الذكاة في حال الضرورة من حديث مالك عن ثور بن زيد الديلي عن ابن عباس، وهو مرسل، فإن ثور بن زيد الديلي لم يدرك ابن عباس، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: يرويه ثور عن عكرمة عن ابن عباس، كما رواه الدراوردي وغيره، وهو محفوظ عن وجوه عن ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (١٠٧٨) قال: عن ثور بن زيد الديلمي، فذكره.\nوقال الزرقاني في «شرح الموطأ» قال أبو عمر: ويرويه ثور عن عكرمة عن ابن عباس، كما رواه الدراوردي، وغيره وهو محفوظ من وجوه عن ابن عباس.","vol":"4","page":498},{"text":"٢٥٩٤ - (ط) أبو مُرة- مولى عقيل بن أبي طالب - ﵁ -: «سأل أبا هريرةَ عن شاة ذُبِحَتْ، فتحرَّك بعضُها؟ فأَمره أن يأكلَها، ثم سأل زيدَ بن ثابت، فقال: إِن الميتة لَتَتَحَرَّكُ؟ فنهاه عن ذلك» . أَخرجه الموطأُ (١) .\n_________\n(١) ٢ / ٤٩٠ في الذبائح، باب ما يكره من الذبيحة في الذكاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (١٠٨١) قال: عن يحيى بن سعيد، فذكره.\nوقال الزرقاني في «شرح الموطأ»: وفي رواية عند أبي عمر عن يوسف بن سعد، عن أبي مرة، فذكره.","vol":"4","page":499},{"text":"٢٥٩٥ - (ت) أبو الدرداء - ﵁ -: قال: «نهى رسولُ الله - ﷺ- عن أَكل المُجَثَّمَةِ، وهي التي تُصبَرُ للنَّبْلِ، وعن الخَلِيسَةِ، وهي التي أخذها الذِّئب، فاسْتُنقِذَتْ بعد اليَأْسِ منها» . هكذا أخرجه رزين، ولم أجده إلا في الترمذي إِلى قوله: «تُصْبَرُ للنَّبْلِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المجثَّمَة): كانوا ينصبون الحيوان ويرمونه بما يقتله من نبل أو غيره صبرًا، فهذه هي المجثمة، كأنها أقعدت لذلك، من جثم الطائر، والصبر: الحبس على الشيء.\n(الخَليسة): المختلسة، فعيلة، بمعنى مفعولة، أي: مسلوبة، كأن الذئب سلبها.\n_________\n(١) رواه الترمذي رقم (١٤٧٣) في الأطعمة، باب ما جاء في كراهية أكل المصبورة، وهو حديث حسن، وفي حديث العرباض بن سارية عند الترمذي رقم (١٤٧٤) زيادة جملة \" وعن الخليسة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٩٧) قال: حدثنا سفيان. وأحمد (٥/١٩٥) قال: حدثنا يحيى، عن سفيان. وفي (٦/٤٤٥) قال: حدثنا علي بن عاصم.\nكلاهما (سفيان، وعلي) عن سهيل بن أبي صالح، عن عبد الله بن يزيد السعدي، فذكره.\n* أخرجه الترمذي (١٤٧٣) قال: حدثنا أبو كريب، قال: حدثنا عبد الرحيم بن سليمان، عن أبي أيوب الإفريقي، عن صفوان بن سليم، عن سعيد بن المسيب، عن أبي الدرداء. قال: نهى رسول الله -ﷺ- عن أكل المجثمة. وهي التي تصبر بالنبل.\nوقال الترمذي: حديث أبي الدرداء حديث غريب.","vol":"4","page":499},{"text":"٢٥٩٦ - (د) عبد الله بن عباس - ﵄ -: قال: «نهى رسولُ الله - ﷺ- عن مُعَاقَرَةِ الأعراب» . وقد روي موقوفًا عليه. أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُعاقرة الأعراب): كان يتبارى الرجلان من العرب في الجود والسخاء، فيَعقِر هذا إبلًا، ويعقِر هذا إبلًا، حتى يُعْجِز أحدهما الآخر، فهذا هو المعاقرة، وإنما نهي عنه لأنهما لم يريدا به وجه الله تعالى، وإنما أرادا به الرياء والسمعة.\n_________\n(١) رقم (٢٨٢٠) في الأضاحي، باب ما جاء في أكل معاقرة الأعراب، وفي سنده أبو ريحانة وهو عبد الله بن مطر البصري وهو صدوق تغير بأخرة، وباقي رجاله ثقات، وقال أبو داود: وغندر أوقفه على ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٨٢٠) قال: ثنا هارون بن عبد الله، قال: ثنا حماد بن مسعدة، عن عوف عن أبي ريحانة، فذكره.\nوقال أبو داود: اسم أبي ريحانة عبد الله بن مطر، وغندر أوقفه على ابن عباس.","vol":"4","page":500},{"text":"٢٥٩٧ - () محمد بن شهاب الزهري - ﵀-: قال: «لا بأس بذبيحة نصارى العَرَب، قال: فَإِنْ سَمِعْتَهُ يُسمِّي لِغَيرِ اللهِ فلا تأْكُلْ، وَإِن لم تَسْمَعْهُ فقد أَحَلهُ اللهُ، وعلمَ كفرَهم» . ويُذكر عن عليّ نحوهُ. أخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه.","vol":"4","page":500},{"text":"<span data-type=\"title\" id=toc-514>الكتاب الثالث: في ذم الدنيا، وذم أماكن من الأرض</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-515>الفصل الأول: في ذم الدنيا</span>\n٢٥٩٨ - (خ م س) أبو سعيد الخدري - ﵁ -: قال: جلس رسولُ الله - ﷺ- على المِنْبَرِ، وجلسنا حَوْلَهُ، فقال: «إِن ممَّا أَخَافُ عليكم بَعدي: ما يُفتَحُ عَليكُم مِن زَهرَةِ الدنيا وزِينَتِها»، فقال رجلٌ: أَوَ يَأتي الخيرُ بالشَّرِّ يا رسولَ الله؟ قال: فسكتَ رسولُ الله - ﷺ-، فقيل [له]: ما شأنُكَ تُكَلِّمُ رسولَ الله، ولا يُكَلِّمُك؟ قال: ورُئِينَا أَنَّهُ يُنزَلُ عليه، فأَفَاقَ يمسَحُ عنه الرُّحَضَاءَ، وقال: أين هذا السائل؟ - وكأنه حَمِدَهُ - فقال: إِنَّهُ لا يأتي الخيرُ بالشرِّ - وفي روايةٍ: فقال: أينَ السائلِ آنفًا؟ أَوَ خَيرٌ هوَ؟ - ثلاثًا- إِن الخير لا يأتي إلا بالخير- وإِن مما يُنْبِتُ الربيعُ يَقْتُلُ حَبَطًا أو يُلِمُّ، إِلا آكِلَةَ الْخَضِرِ، فَإِنها أكلت، حتى إِذا امْتَدَّتْ خاصِرَتَاها استقبلت عيْنَ الشمس، فَثَلَطَتْ وبَالَت، ثم رَتَعَتْ، وإِن هذا المال خَضِرٌ حُلْوٌ، ⦗٥٠٢⦘ وَنِعْمَ صاحبُ المُسْلِم هو، لمن أَعطى منه المسكينَ واليتيم وابنَ السبيل - أو كما قال رسولُ الله - ﷺ- «وإِن مَن يَأْخُذُهُ بغير حقه كالذي يأكل ولا يشبع، ويكون عليه (١) شَهِيدًا يوم القيامة» .\nوفي روايةٍ: «إِن أَخْوَفَ ما أخافُ عليكم ما يُخرِجُ الله لكم من زَهرةِ الدنيا، قالوا: وما زهرةُ الدنيا يا رسولَ الله؟ قال: بَرَكات الأرض ... وذكر الحديث، وفي آخره: فمن أَخذه بحقه، ووضعه في حقه فَنِعْمَ المعونةُ هو، ومن أخذه بغير حقه كان كالذي يأكل ولا يشبع» . أخرجه البخاري، ومسلم.\nوفي رواية أخرى لمسلم بنحوه، وأخرجه النسائي مثلهما (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زهرة الدنيا): حسنها وبهجتها.\n(رحضاء): الرحضاء: العرق الكثير.\n(آنفًا): فعلت الشيء آنفًا، أي: الآن.\n(خَضِرة): الخضرة: الناعمة الغضة. ⦗٥٠٣⦘\n(حَبطًَا): حَبِطَ بطنه: إذا انتفخ فهلك.\n(أو يُلم): ألم به يلم: إذا قاربه ودنا منه، يعني: أو يقرب من الهلاك.\n(الخَضِر): ضروب من النبات مما له أصل غامض في الأرض، كالنصي والصليان، وليس من أحرار البقول، وإنما هو من كلأ الصيف في الغيض، والنَّعم لا تستكثر منه، وإنما ترعاه لعدم غيره. وواحد الخَضِر: خَضِرة.\n(فَثَلَطَت): ثَلَط البعير يثلط: إذا ألقى رجيعه سهلًا رقيقًا. وفي هذا الحديث مثلان، أحدهما: للمفرط في جمع الدنيا. والآخر: للمقتصد في أخذها والانتفاع بها، فأما قوله: «وإن مما ينبت الربيع ما يقتل حَبطًا أو يلم» فإنه مثل للمفرط الذي يأخذ الدنيا بغير حقها، وذلك: أن الربيع ينبت أحرار البقول، فتستكثر الماشية منه لاستطابتها إياه، حتى تنتفخ بطونها عند مجاوزتها حد الاحتمال، فتنشق أمعاؤها من ذلك فتهلك، أو تقارب الهلاك، وكذلك الذي يجمع الدنيا من غير حقها ويمنعها من حقها: قد تعرض للهلاك في الآخرة، لا بل في الدنيا، وأما مثل المقتصد، فقوله: «إلا آكلة الخضر» وذلك: أن الخضر ليس من أحرار البقول وجيدها التي ينبتها الربيع بتوالي أمطاره فتحسن وتنعم، ولكنه من التي ترعاها المواشي بعد هيج البقول ويبسها، حيث لا تجد سواها، وتسميها العرب: الجَنْبَة، ⦗٥٠٤⦘ فلا ترى الماشية تكثر من أكلها ولا تستمرئها، فضرب آكلة الخضر من المواشي مثلًا لمن يقتصر في أخذ الدنيا وجمعها، ولا يحمله الحرص على أخذها بغير حقها، فهو ينجو من وبالها، كما نجت آكلة الخضر. ألا تراه قال: أكلت، حتى إذا امتدت خاصرتاها استقبلت عين الشمس، فثلطت وبالت، أراد أنها إذا شبعت منها بركت مستقبلة عين الشمس، تستمرئ بذلك ما أكلت، وتجتر وتثلط، فإذا ثلطت فقد زال عنها الحبط، وإنما تحبط الماشية لأنها تمتلئ بطونها ولا تثلط ولا تبول، فيعرض لها المرض فتهلك.\n(بركات الأرض): أراد ببركات الأرض: نماءها [وما] تخرج من نباتها.\n_________\n(١) في الأصل: عليهم، والتصحيح من البخاري ومسلم والنسائي.\n(٢) رواه البخاري ٣ / ٢٥٨ في الزكاة، باب الصدقة على اليتامى، وفي الجمعة، باب يستقبل الإمام القوم واستقبال الناس الإمام إذا خطب، وفي الجهاد، باب فضل النفقة في سبيل الله، وفي الرقاق، باب ما يحذر من زهرة الدنيا والتنافس فيها، ومسلم رقم (١٠٥٢) في الزكاة، باب تخوف ما يخرج من زهرة الدنيا، والنسائي ٥ / ٩٠ في الزكاة، باب الصدقة على اليتيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٧ و٢١) قال: حدثنا يزيد، قال: أخبرنا هشام بن أبي عبد الله الدستوائي، عن يحيى بن أبي كثير. وفي (٣/٩١) قال: حدثنا إسماعيل، قال: حدثنا الدستوائي، قال: حدثنا يحيى بن أبي كثير. وفي (٣/٩١) قال: حدثنا سريج، قال: حدثني فليح. والبخاري (٢/١٢ و١٤٩) قال: حدثنا معاذ بن فضالة، قال: حدثنا هشام، عن يحيى. وفي (٤/٣٢) قال: حدثنا محمد بن سنان، قال: حدثنا فليح. ومسلم (٣/١٠١) قال: حدثني علي بن حجر، قال: أخبرنا إسماعيل بن إبراهيم، عن هشام صاحب الدستوائي، عن يحيى بن أبي كثير. والنسائي (٥/٩٠) قال: أخبرني زياد بن أيوب، قال: حدثنا إسماعيل بن علية، قال: أخبرني هشام، قال: حدثني يحيى بن أبي كثير. كلاهما (يحيى، وفليح) عن هلال بن أبي ميمونة. وقال فليح: عن هلال بن علي.\n٢ - وأخرجه البخاري (٨/١١٣) قال: حدثنا إسماعيل. ومسلم (٣/١٠١) قال: حدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب. كلاهما (إسماعيل، وابن وهب) عن مالك بن أنس، عن زيد بن أسلم.","vol":"4","page":501},{"text":"٢٥٩٩ - (م س) أبو سعيد الخدري - ﵁ -: أَنَّ رسولَ اللهِ -ﷺ- قال: «إِن الدنيا حُلْوةٌ خَضِرَة، وإن الله مُستَخْلِفُكم فيها، فناظرٌ كيف تعملون؟ فاتَّقُوا الدنيا، واتَّقوا النساء» . زاد في روايةٍ: «فإنَّ أولَ فِتْنَةِ بني إسرائيل كانت في النساء» أخرجه مسلم.\nوعند النسائي: «فما تركت بعدي فتنة أضَرَّ على الرِّجالِ من النساء» (١) .\n_________\n(١) رواه مسلم رقم (٢٧٤٢) في الذكر، باب أكثر أهل الجنة الفقراء، ولم نجده عند النسائي في \" الصغرى \"، ولعله عنده في \" الكبرى \"، وهو عند الترمذي رقم (٢١٩٢) في جملة حديث طويل في الفتن، باب ما جاء ما أخبر النبي ﷺ أصحابه بما هو كائن إلى يوم القيامة، ورواه أيضًا ابن ماجة رقم (٤٠٠٠) في الفتن، باب فتنة النساء، وهذه الشطرة من الحديث التي نسبها المصنف للنسائي هي من حديث أسامة بن زيد، وهي عند مسلم والترمذي وابن ماجة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٤٠) قال: حدثنا عثمان بن عمرو، وفي (٣/٤٦) قال: حدثنا عبد الصمد. وابن خزيمة (١٦٩٩) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الصمد بن عبد الوارث. كلاهما (عثمان، وعبد الصمد) قالا: حدثنا المستمر بن الريان.\n٢ - وأخرجه أحمد (٣/٦٨) قال: أخبرنا يزيد. ومسلم (٧/٤٧) قال: حدثنا عمرو الناقد. قال: حدثنا يزيد بن هارون. والنسائي (٨/١٩٠) قال: أخبرنا أبو بكر بن إسحاق، قال: حدثنا عبد الرحمن بن غزوان. كلاهما (يزيد،وعبد الرحمن) عن شعبة، عن خليد بن جعفر، والمستمر.\n٣ - وأخرجه أحمد (٣/٢٢) قال: حدثنا محمد بن جعفر، وعبد بن حميد (٨٦٧) قال: أخبرنا النضر بن شميل، ومسلم (٨/٨٩) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. والنسائي في الكبرى «تحفة الأشراف» (٤٣٤٥) عن بندار، عن محمد بن جعفر، كلاهما (محمد، والنضر) عن شعبة، عن أبي مسلمة.\n٤ - وأخرجه مسلم (٧/٤٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. والنسائي (٨/١٥١) قال: أخبرنا عبد الرحمن بن محمد بن سلام،قال: حدثنا شبابة. كلاهما (أبو أسامة، وشبابة) عن شعبة، عن خليد بن جعفر،\nثلاثتهم -المستمر، وخليد، وأبو مسلمة - عن أبي نضرة، فذكره.\n(*) رواية شعبة، عن خليد، والمستمر جاءت مختصرة، على «أن رسول الله -ﷺ- ذكر امرأة من بني إسرائيل، حشت خاتمها مسكا، والمسك أطيب الطيب» .\n(*) زاد أبو مسلمة في روايته: «فإن أول فتنة بني إسرائيل كانت في النساء» .ولم يذكر قصة المرأتين.\nوعن أبي نضرة، عن أبي سعيد. قال: خطبنا رسول الله -ﷺ- خطبة بعد العصر، إلى مغيربان الشمس، حفظها منا من حفظها، ونسيها منا من نسيها، فحمد الله، وأثنى عليه، ثم قال: أما بعد، فإن الدنيا خضرة حلوة ...\nأخرجه الحميدي (٧٥٢) قال: حدثنا سفيان. وأحمد (٣/٧) قال: وقرئ على سفيان. وفي (٣/١٩) قال: حدثنا يزيد بن هارون، وعفان، قالا: حدثنا حماد بن سلمة. وفي (٣/٦١) قال: حدثنا عبد الرزاق. قال: أخبرنا معتمر، وفي (٣/٧٠) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن زيد. وعبد بن حميد (٨٦٤) قال: أخبرنا يزيد بن هارون، قال: أخبرنا حماد بن سلمة، وابن ماجة (٢٨٧٣) و(٤٠٠٠) و(٤٠٠٧) . والترمذي (٢١٩١) قالا: حدثنا عمران بن موسى القزاز البصري، قال: حدثنا حماد بن زيد.\nأربعتهم - سفيان بن عيينة، وحماد بن سلمة، وحماد بن زيد، ومعمر - عن علي بن يزيد بن جدعان، عن أبي نضرة، فذكره.\n(*) الروايات مطولة ومختصرة.\nوعن الحسن عن أبي سعيد الخدري، عن النبي -ﷺ- قال: «ألا إن الدنيا خضرة حلوة، ألا فاتقوا الدنيا، واتقوا النساء، ألا وإن لكل غادر لواء، وإن أكثر ذاكم غدرا أمير العامة» فما نسيت رفعه بها صوته.\nأخرجه أحمد (٣/٨٤) . والنسائي في الكبرى «تحفة الأشراف» (٣٩٩٥) عن محمد بن المثنى.\nكلاهما - أحمد، وابن المثنى -عن محمد بن أبي عدي، عن ابن عون، عن الحسن، فذكره.\n(*) رواية النسائي مختصرة على «ألا وإن لكل غادر لواء» .","vol":"4","page":504},{"text":"٢٦٠٠ - (خ) إبراهيم بن عبد الرحمن - ﵀ -: قال: «أُتِيَ عبدُ الرحمن ابنُ عوفٍ بطعام، وكان صائمًا، فقال: قُتِلَ مُصْعَب بنُ عُمَيرٍ وهو خيرٌ مني، فكُفِّنَ في بُرْدَة: إِن غُطِّيَ رأْسُه بَدَتْ رجلاه، وإِن غُطِّي رجلاه بَدَا رأسُه، وقُتِلَ حمزةُ، وهو خيرٌ مني - ورُوي: أَو رجلٌ آخَرُ، شَكَّ إِبراهيم - فلم يُوَجد ما يُكفَّنُ به، إِلا بُرْدَة، ثم بُسِطَ لنا من الدنيا ما بُسِطَ - أو قال: أُعطينا من الدنيا ما أُعطينا - وقد خشيتُ أن يكون قد عُجِّلَتْ لنا طَيِّبَاتُنا في حياتنا الدنيا، ثم جعل يبكي، حتى ترك الطعام» . أَخرجه البخاري (١) .\n_________\n(١) ٣ / ١١٢ و١١٣ في الجنائز، باب الكفن بلا عمامة، وباب إذا لم يوجد إلا ثوب واحد، وفي المغازي، باب غزوة أحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٩٧) قال: حدثنا أحمد بن محمد المكي، قال: حدثنا إبراهيم بن سعد. وفي (٢/٩٨) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا شعبة. وفي (٥/١٢١) قال: حدثنا عبدان، قال: حدثنا عبد الله، قال: أخبرنا شعبة.\nكلاهما (إبراهيم بن سعد، وشعبة) عن سعد بن إبراهيم، عن أبيه إبراهيم، فذكره.","vol":"4","page":505},{"text":"٢٦٠١ - (ت) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله -ﷺ- يقول: «الدُّنيا مَلعْونَةٌ، مَلْعُون ما فيها (١)، إِلا ذكرُ الله، وما والاهُ، وعَالِمٌ، ومُتَعَلِّمٌ» (٢) . أخرجه الترمذي (٣) .\n_________\n(١) وذلك إذا شغلت الإنسان عن دين الله لكثرة الاهتمام بها، ومن ذلك قوله ﷺ فيما ثبت عنه من الدعاء: \" ولا تجعل الدنيا أكبر همنا ولا مبلغ علمنا \".\n(٢) قال الطيبي: هو في \" جامع الترمذي \" هكذا: وما والاه وعالم أو متعلم، بالرفع، وكذا في \" جامع الأصول \"، إلا أن بدل \" أو \" فيه الواو، وفي \" سنن ابن ماجة \": \" أو عالمًا أو متعلمًا \" بالنصب مع \" أو \" مكررًا، والنصب في القرائن الثلاث هو الظاهر، والرفع منها على التأويل، كأنه قيل: الدنيا مذمومة لا يحمد فيها إلا ذكر الله وعالم أو متعلم.\n(٣) رقم (٢٣٢٣) في الزهد، باب رقم (١٤)، ورواه أيضًا ابن ماجة رقم (٤١١٢) في الزهد، باب مثل الدنيا، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٤١١٢) قال: حدثنا علي بن ميمون الرقي، قال: حدثنا أبو خليد عتبة بن حماد الدمشقي. والترمذي (٢٣٢٢) قال: حدثنا محمد بن حاتم المكتب. قال: حدثنا علي بن ثابت.\nكلاهما (عتبة بن حماد، وعلي بن ثابت) عن عبد الرحمن بن ثابت بن ثوبان. قال: سمعت عطاء بن قرة. قال: سمعت عبد الله بن ضمرة، فذكره.\nوقال الترمذي: حديث حسن غريب.","vol":"4","page":505},{"text":"٢٦٠٢ - (م ت) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «الدنيا سِجنُ المؤمن، وجَنَّةُ الكافر» . أَخرجه مسلم، والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٩٥٦) في الزهد والرقائق، والترمذي رقم (٢٣٢٥) في الزهد، باب رقم (١٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٣) قال: حدثنا أبو عامر، قال: حدثنا زهير. وفي (٢/٣٨٩) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم. وفي (٢/٤٨٥) قال: حدثنا عبد الرحمن، عن زهير. (ح) وأبو عامر، قال: حدثنا زهير، ومسلم (٨/٢١٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز - يعني الدراوردي. وابن ماجة (٤١١٣) قال: حدثنا أبو مروان محمد بن عثمان العثماني، قال: حدثنا عبد العزيز بن أبي حازم. والترمذي (١٣٢٤) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد.\nأربعتهم - زهير، وعبد الرحمن بن إبراهيم، وعبد العزيز بن محمد الدراوردي، وعبد العزيز بن أبي حازم- عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"4","page":506},{"text":"٢٦٠٣ - () أنس بن مالك - ﵁ -: قال: قال رسول الله -ﷺ-: «حُبُّ الدنيا رأسُ كلِّ خَطِيئَة، وحبُّكَ الشيءَ يُعمي أو يُصِمُّ» . أخرجه (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، والفقرة الأولى: \" حب الدنيا رأس كل خطيئة \" رواه البيهقي في \" شعب الإيمان \" عن الحسن البصري مرسلًا، وإسناده إلى الحسن حسن، قال المناوي في \" فيض القدير \": قال البيهقي: \" ولا أصل له من حديث النبي ﷺ \"، وأما الفقرة الثانية: \" وحبك الشيء يعمي ويصم \" فقد رواه أبو داود رقم (٥١٣٠) في الأدب، باب في الهوى، وأحمد في \" المسند \" ٥ / ١٩٤ و٦ / ٤٥٠ عن أبي الدرداء مرفوعًا، وفي سنده أبو بكر بن عبد الله بن أبي مريم الغساني الشامي، وهو ضعيف، وكان قد سرق بيته فاختلط، وقد روي الحديث مرفوعًا وموقوفًا، والموقوف أشبه، كما قال المحققون من العلماء، ومعنى ذلك أن من الحب ما يعمي الإنسان عن طريق الرشد، ويصمه عن استماع الحق، وأن الرجل إذا غلب الحب على قلبه ولم يكن له رادع من عقل أو دين أصمه حبه عن العدل وأعماه عن الرشد.","vol":"4","page":506},{"text":"٢٦٠٤ - (ت) عبد الله بن مسعود - ﵁ -: قال: «دخلتُ على رسولِ الله - ﷺ-، وقد نام على رُمَالِ حَصِيرٍ، وقد أَثَّرَ في جنبه، فقلنا: يا رسولَ الله، لو اتَّخَذنَا لك وِطاء تَجْعلُهُ بينك وبين الحَصيرِ، يَقيكَ منه؟ فقال: مالي وللدنيا، ما أَنا والدنيا إِلا كَرَاكِبٍ استَظَلَّ تحت شجرة، ثم راحَ وتَركها» . أخرجه الترمذي (١) . ⦗٥٠٧⦘\nولم أجد في كتابه قوله: «وِطَاء تجعله» إلى قوله: «منه» وهي في كتاب رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رمال حصير): أي: حصير مضفور، يقال: رملت الحصير أرمله: إذا ضفرته ونسجته.\n_________\n(١) رقم (٢٣٧٨) في الزهد، باب رقم (٤٤) وصححه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٩١) (٣٧٠٩) قال: حدثنا يزيد. وفي (١/٤٤١) (٤٢٠٨) قال: حدثنا وكيع. وابن ماجة (٤١٠٩) قال: حدثنا يحيى بن حكيم، قال: حدثنا أبو داود. والترمذي (٢٣٧٧) قال: حدثنا موسى بن عبد الرحمن الكندي، قال: حدثنا زيد بن حباب.\nأربعتهم - يزيد، ووكيع، وأبو داود، وزيد - عن المسعودي، عن عمرو بن مرة، عن إبراهيم النخعي، عن علقمة، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"4","page":506},{"text":"٢٦٠٥ - (م د) جابر بن عبد الله - ﵄ -: «أن رسولَ الله - ﷺ- مَرّ بالسُّوقِ، داخلًا من بعض العَوَالي، والناس كَنَفَتَيْه، فمرَّ بِجَدْي مَيِّتٍ أَصَكَّ، فتناوله وأخذ بأُذنه، ثم قال: أَيُّكم يُحِبُّ أَنَّ هذا له بدرهم؟ قالوا: ما نحب أَنَّه لنا بشيء، ما نصنع به؟ إِنه لو كان حَيًّا كان عيبًا فيه أَنَّهُ أَصَكُّ. قال: فوالله لَلدُّنيا أَهْونُ على الله من هذا عليكم» . أَخرجه مسلم.\nوفي رواية أبي داود - إِلى قوله -: «أَيكم يُحِبُّ هذا له؟» ثم قال: ... وذكر الحديث ثم قال: «صلى ولم يمسّ ماء» . هكذا أخرجه أبو داود (١)، وزاد فيه رزين: «ولو كانت الدنيا تَعْدِلُ عند الله جَناح بعوضة ما سَقَى كافرًا منها شَربة ماءٍ» (٢) . ⦗٥٠٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كنفتيه): كنفتا الرحل: جانباه وحواليه.\n(أصك): الصكك: اصطكاك الركبتين عند العدو، حتى تصيب إحداهما الأخرى، يقال: رجل أصك، وامرأة صكاء، قال الحميدي في غريبه: ولا أدري كيف عرف هذا في جدي ميت؟ ولعله قد كان شعر ركبتيه موضع الاصطكاك قد انجرد، فعرفوه به، وقال ابن الأنباري: الصكيك: الضعيف، ولعله من هذا، هكذا جاء في كتاب الحميدي أصك بالصاد، وشرحه هذا الشرح المذكور. والذي جاء في كتاب مسلم وأبي داود، وهما اللذان أخرجا هذا الحديث في كتابيهما «أسك» بالسين، والسكك: اصطلام الأذنين، يقال: سكَّه يسكُّه [سكًَّا]: إذا استأصل أذنه، والأسك أيضًا: الصغير الأذن.\n(بعوضة): البعوضة: البقة الصغيرة.\n_________\n(١) رواه مسلم رقم (٢٩٥٧) في الزهد والرقائق، وأبو داود رقم (١٨٦) في الطهارة، باب ترك الوضوء من مس الميتة.\n(٢) هذه الرواية رواها الترمذي رقم (٢٣٢١) في الزهد من حديث سهل بن سعد، وستأتي رقم (٢٦٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٦٥) قال: ثنا عفان، قال: ثنا وهيب. والبخاري في «الأدب المفرد» (٩٦٢) قال: ثنا عبد العزيز بن عبد الله، قال: حدثني الدراوردي. ومسلم (٨/٢١٠) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان «يعني ابن بلال» . وفي (٨/٢١١) قال: حدثني محمد بن المثنى العنزي، وإبراهيم بن محمد بن عرعرة السامي، قالا: حدثنا عبد الوهاب (يعنيان الثقفي) . وأبو داود (١٨٦) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا سليمان «يعني ابن بلال» .\nأربعتهم - وهيب، والدراوردي، وسليمان، وعبد الوهاب - عن جعفر بن محمد بن علي، عن أبيه، فذكره.","vol":"4","page":507},{"text":"٢٦٠٦ - (ت) المستورد بن شداد - ﵁ -: قال: «كنتُ مع الرّكْب الذين وقفوا مع رسولِ الله - ﷺ- على السَّخْلَة الميتة، فقال رسولُ الله - ﷺ-: أَتَرَونَ هذه هَانَتْ على أهلِها حين أَلْقَوْهَا؟ قالوا: مِنْ هَوانِها أَلقَوْهَا يا رسولَ الله، قال: فالدنيا أهْوَنُ على الله من هذه على أهلها» . ⦗٥٠٩⦘ أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٢٢) في الزهد، باب ما جاء في هوان الدنيا على الله ﷿، ورواه أيضًا ابن ماجة رقم (٤١١١) في الزهد، باب مثل الدنيا، وفي سنده مجالد بن سعيد بن عمير الهمداني أبو عمرو الكوفي، ليس بالقوي وقد تغير في آخر عمره كما قال الحافظ في \" التقريب \"، أقول: لكن للحديث شاهد بمعناه عند مسلم من حديث جابر رقم (٢٩٥٧) في الزهد والرقائق، وعند الطبراني في \" الكبير \" من حديث ابن عمر، فالحديث على هذا حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٢٩) قال: ثنا عفان، قال: ثنا حماد بن زيد. وفي (٤/٢٣٠) قال: حدثنا يونس بن محمد، قال: حدثنا حماد بن زيد. وفي (٤/٢٣٠) قال: حدثنا خلف بن الوليد، قال: حدثنا عباد بن عباد يعني المهلبي. وابن ماجة (٤١١١) قال: حدثنا يحيى بن حبيب بن عربي، قال: حدثنا حماد بن زيد. والترمذي (٢٣٢١) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك.\nثلاثتهم -حماد بن زيد، وعباد بن عباد، وعبد الله بن المبارك - عن مجالد بن سعيد الهمداني، عن قيس ابن أبي حازم الهمداني، فذكره.\nوقال الترمذي: حديث المستورد حديث حسن.","vol":"4","page":508},{"text":"٢٦٠٧ - (م ت) قيس بن أبي حازم - ﵀ -: قال: سمعتُ مُسْتَورِدًا، أَخا بَني فِهرٍ، وهو يقول: قال رسول الله - ﷺ-: «ما الدنيا في الآخرة إِلا مِثْلُ ما يجْعَلُ أَحدُكم إِصبَعه هذه - وأشار يَحْيى [بن سعيد] بالسَّبَّابَة (١) - في اليَمِّ، فَليَنْظُر: بِمَ ترجع؟» . أخرجه مسلم، والترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اليم): البحر.\n_________\n(١) وفي رواية عند مسلم: وأشار إسماعيل [بن أبي خالد] بالإبهام، قال النووي في \" شرح مسلم \": هكذا هو في نسخ بلادنا: بالإبهام، وهي الأصبع العظمى المعروفة، كذا نقله القاضي عن جميع الرواة، إلا السمرقندي، فرواه \" البهام \" قال: وهو تصحيف، قال القاضي: ورواية السبابة أظهر من رواية الإبهام، وأشبه بالتمثيل، لأن العادة الإشارة بها، لا بالإبهام، ويحتمل أنه أشار بهذه مرة وبهذه مرة.\n(٢) رواه مسلم رقم (٢٨٥٨) في الجنة وصفة نعيمها، باب فناء الدنيا وبيان الحشر يوم القيامة، والترمذي رقم (٢٣٢٤) في الزهد، باب رقم (١٥)، ورواه أيضًا ابن ماجة رقم (٤١٠٨) في الزهد، باب مثل الدنيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٥٥) قال: حدثنا سفيان. وأحمد (٤/٢٢٨) قال: حدثنا وكيع. وفي (٤/٢٢٩) قال: حدثنا ابن نمير (ح) ويزيد بن هارون. وفي (٤/٢٢٩) قال: حدثنا جعفر بن عون. وفي (٤/٢٢٩) قال: حدثنا يحيى بن سعيد. ومسلم (٨/١٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس (ح) وحدثنا ابن نمير، قال: حدثنا أبي، ومحمد بن بشر (ح) وثنا يحيى بن يحيى، قال: نا موسى بن أعين (ح) وثني محمد بن رافع، قال: ثنا أبو أسامة (ح) وثني محمد بن حاتم، قال: ثنا يحيى بن سعيد. وابن ماجة (٤١٠٨) قال: ثنا محمد بن عبد الله بن نمير، قال: ثنا أبي، ومحمد بن بشر. والترمذي (٢٣٢٣) قال: ثنا محمد بن بشار، قال: ثنا يحيى بن سعيد. والنسائي في الكبرى «تحفة الأشراف» (١١٢٥٥) عن سويد بن نصر، عن عبد الله بن المبارك.\nجميعهم - سفيان، ووكيع، وعبد الله بن نمير، ويزيد بن هارون، وجعفر بن عون، ويحيى بن سعيد، وعبد الله بن إدريس، ومحمد بن بشر، وموسى بن أعين، وأبو أسامة، وعبد الله بن المبارك - عن إسماعيل بن أبي خالد.\n٢ - وأخرجه أحمد (٤/٢٣٠) قال: حدثنا يونس بن محمد، قال: حدثنا حماد بن زيد. وفي (٤/٢٣٠) قال: حدثنا خلف بن الوليد، قال: حدثنا عباد بن عباد - يعني المهلبي - كلاهما - حماد بن زيد، وعباد ابن عباد - عن المجالد بن سعيد.\nكلاهما - إسماعيل بن أبي خالد، ومجالد - عن قيس بن أبي حازم، فذكره.","vol":"4","page":509},{"text":"٢٦٠٨ - (ت) سهل بن سعد - ﵁ -: قال: قال رسول الله ⦗٥١٠⦘ ﷺ-: «لو كَانت الدُّنيا تَعْدِلُ عند الله جَناحَ بَعُوضَةٍ ما سقَى كافرًا منها شَرْبَة» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٢١) في الزهد، باب ما جاء في هوان الدنيا على الله ﷿، ورواه أيضًا ابن ماجة رقم (٢٤١٠) في الزهد، باب مثل الدنيا، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٤١١٠) قال: حدثنا هشام بن عمار، وإبراهيم بن المنذر الحزامي، ومحمد بن الصباح، قالوا: حدثنا أبو يحيى، وزكريا بن منظور، والترمذي (٢٣٢٠) قال: حدثنا قتيبة، قال: حدثنا عبد الحميد بن سليمان.\nكلاهما (زكريا، وعبد الحميد) عن أبي حازم، فذكره.\nوقال الترمذي: هذا حديث صحيح غريب من هذا الوجه.","vol":"4","page":509},{"text":"٢٦٠٩ - (ت) قتادة بن النعمان - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذَا أَحَبَّ اللهُ عبدًا حَماهُ الدُّنيا، كما يظَلُّ أحدُكم يَحمي سَقِيمَهُ الماءَ» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٣٧) في الطب، باب ما جاء في الحمية، وفي سنده إسحاق بن محمد الفروي، وهو صدوق كف فساء حفظه، وباقي رجاله ثقات، وقد حسنه الترمذي وقال: وفي الباب عن صهيب، قال: وقد روي هذا الحديث عن محمود بن لبيد عن النبي ﷺ مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٣٦) قال: حدثنا محمد بن يحيى، قال: حدثنا إسحاق بن محمد الفروي قال:حدثنا إسماعيل بن جعفر، عن عمارة بن غزية، عن عاصم بن عمر بن قتادة، عن محمود بن لبيد، فذكره.\n* وأخرجه الترمذي عقبه، قال: حدثنا علي بن حجر، قال: أخبرنا إسماعيل بن جعفر، عن عمرو، عن عاصم بن عمر بن قتادة، عن محمود بن لبيد، عن النبي -ﷺ- نحوه، ولم يذكر فيه «عن قتادة بن النعمان» .\nوقال الترمذي: وهذا حديث حسن غريب.","vol":"4","page":510},{"text":"٢٦١٠ - (خ) علي بن أبي طالب - ﵁ -: قال: «ارتَحَلَتِ الدنيا مُدْبِرَة، وارتحلت الآخرةُ مُقْبِلَة، ولكُلِّ واحدةٍ منهما بَنُونَ، فكونوا من أبناء الآخرة، ولا تكونوا من أبناء الدنيا، فإِن اليومَ عَملٌ ولا حِسابَ، وغَدا حسابٌ ولا عَمَلٌ» . أَخرجه ... (١) .\n_________\n(١) في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد رواه البخاري تعليقًا ١١ / ٢٠١ في الرقاق، باب في الأمل وطوله، قال الحافظ في \" الفتح \": قوله: وقال علي بن أبي طالب، ارتحلت الدنيا مدبرة ... الخ: هذه قطعة من أثر لعلي جاء عنه موقوفًا ومرفوعًا، وفي أوله شيء مطابق للترجمة صريحًا، فعند ابن أبي شيبة في \" المصنف \"، وابن المبارك في \" الزهد \" من طرق عن إسماعيل بن أبي خالد وزبيد الأيامي عن رجل من بني عامر، وسمي في رواية لابن أبي شيبة: مهاجر العامري، وكذا في \" الحلية \" من طريق أبي مريم عن زبيد عن مهاجر بن عمير قال: قال ⦗٥١١⦘ علي: إن أخوف ما أخاف عليكم اتباع الهوى وطول الأمل، فأما اتباع الهوى فيصد عن الحق، وأما طول الأمل فينسي الآخرة، ألا وإن الدنيا ارتحلت مدبرة ... الحديث، كالذي في الأصل سواء، ومهاجر المذكور هو العامري المبهم قبله وما عرفت حاله، وقد جاء مرفوعًا أخرجه ابن أبي الدنيا في كتاب \" قصر الأمل \" من رواية اليمان بن حذيفة عن علي بن أبي حفصة مولى علي عن علي بن أبي طالب أن رسول الله ﷺ قال: إن أشد ما أتخوف عليكم خصلتين، فذكر معناه، واليمان وشيخه لا يعرفان، وجاء من حديث جابر أخرجه أبو عبد الله ابن مندة من طريق المنكدر بن محمد بن المنكدر عن أبيه عن جابر مرفوعًا، والمنكدر ضعيف، وتابعه علي بن أبي علي اللهبي عن ابن المنكدر بتمامه، وهو ضعيف أيضًا، وفي بعض طرق هذا الحديث: فاتباع الهوى يصرف بقلوبكم عن الحق، وطول الأمل يصرف هممكم إلى الدنيا. ومن كلام علي أخذ بعض الحكماء قوله: الدنيا مدبرة، والآخرة مقبلة: فعجب لمن يقبل على المدبرة ويدبر عن المقبلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الرقاق - باب في الأمل مطوله.\nوقال الحافظ في «الفتح» (١١/٢٤٠): هذه قطعة من أثر لعلي جاء عنه موقوفا ومرفوعا.\nفعند ابن أبي شيبة في «المصنف»، وابن المبارك في «الزهد» من طرق عن إسماعيل بن أبي خالد، وزبيد الأيامي عن رجل من بني عامر، وسمي في رواية لابن أبي شيبة، مهاجر العامري، وكذا في «الحلية» من طريق أبي مريم، عن زبيد، عن مهاجر بن عمير قال: قال علي، فذكره. ومهاجر المذكور هو العامري المبهم قبله، وما عرفت حاله.\nوقد جاء مرفوعا أخرجه ابن أبي الدنيا في كتاب «قصر الأمل» من رواية اليمان بن حذيفة، عن علي بن أبي حفصة مولى علي، عن علي بن أبي طالب، فذكر معناه، واليمان وشيخه لا يعرفان.","vol":"4","page":510},{"text":"<span data-type=\"title\" id=toc-516>الفصل الثاني: في ذم أماكن من الأرض</span>\n٢٦١١ - (خ م) عبد الله بن عمر - ﵄ -: قال: «لما مَرَّ النبيُّ - ﷺ- بالحِجْر قال: لا تدْخُلُوا مساكنَ الذين ظلموا أنْفُسهم: أَن يُصِيبَكم ما أَصابَهُمْ، إِلا أن تكونوا باكين، ثم قَنَّعَ رَأسَه، وأسرع السَّيْرَ، حتى جاز الوادي» . أخرجه البخاري، ومسلم.\nوفي أخرى [للبخاري]: أنه قال لأصحاب الحِجْرِ: «لا تدخُلُوا على هؤلاء القوم، إِلا [أن] تكُونوا باكين، [فإن لم تكُونوا باكين] فلا تدخلوا عليهم: أَن يُصِيبَكُمْ مثل ما أَصابهم» . ⦗٥١٢⦘\nوفي أخرى لمسلم: أنه قال لأصحابِ الحجر: «لا تدخلوا على هؤلاء المُعَذَّبين ... ثم ذكر مثله» (١) .\n_________\n(١) رواه البخاري ٦ / ٢٧٠ في الأنبياء، باب قول الله تعالى ﴿وإلى ثمود أخاهم صالحًا﴾، وفي المساجد، باب الصلاة في مواضع الخسف، وفي المغازي، باب نزول النبي ﷺ الحجر، وفي تفسير سورة الحجر، باب ﴿ولقد كذب أصحاب الحجر﴾، ومسلم رقم (٢٩٨٠) في الزهد والرقائق، باب لا تدخلوا مساكن الذين ظلموا أنفسهم إلا أن تكونوا باكين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٦٦) (٥٣٤٢) قال: حدثنا يعمر بن بشر، قال: أخبرنا عبد الله. قال: أخبرنا معمر. وفي (٢/٩٦) (٥٧٠٥) قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت يونس. والبخاري (٤/١٨١) قال: حدثني محمد، قال: أخبرنا عبد الله، عن معمر. (ح) وحدثني عبد الله، قال: حدثنا وهب، قال: حدثنا أبي، قال: سمعت يونس. وفي (٦/٩) قال: حدثنا عبد الله بن محمد الجعفي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. ومسلم (٨/٢٢١) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. والنسائي في الكبرى «تحفة الأشراف» (٦٩٤٢) عن سويد بن نصر، عن عبد الله، عن معمر.\nكلاهما - معمر، ويونس - عن ابن شهاب الزهري، عن سالم بن عبد الله، فذكره.\nوالرواية الثانية:\nأخرجها الحميدي (٦٥٣) قال: حدثنا سفيان. وأحمد (٢/٩) (٤٥٦١) قال: حدثنا سفيان. وفي (٢/٥٨) (٥٢٢٥) قال: حدثنا وكيع، قال: حدثنا سفيان. (ح) وعبد الرحمن، عن سفيان. وفي (٢/٧٢) (٥٤٠٤) قال: حدثنا أبو سلمة الخزاعي، قال: أخبرنا ابن بلال. وفي (٢/٧٤) (٥٤٤١) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (٢/٩١) (٥٦٤٥) قال: حدثنا ربعي بن إبراهيم، قال: حدثنا عبد الرحمن بن إسحاق. وفي (٢/١١٣) (٥٩٣١) قال: حدثنا إسحاق بن عيسى، قال: أخبرني مالك. وفي (٢/١٣٧) (٦٢١١) قال: حدثنا موسى بن داود، قال: حدثنا عبد العزيز بن أبي سلمة. وعبد بن حميد (٧٩٨) قال: حدثنا عمر بن سعد، قال: حدثنا سفيان. والبخاري (١/١١٨) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني مالك. وفي (٦/٩) قال: حدثنا يحيى بن بكير، قال حدثنا مالك. وفي (٦/١٠١) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا معن، قال: حدثني مالك. ومسلم (٨/٢٢٠) قال: حدثنا يحيى بن أيوب، وقتيبة بن سعيد، وعلي بن حجر، جميعا عن إسماعيل. قال ابن أيوب: حدثنا إسماعيل بن جعفر. والنسائي في الكبرى «تحفة الأشراف» (٧١٣٤) عن علي بن حجر، عن إسماعيل بن جعفر.\nثمانيتهم - سفيان بن عيينة، وسفيان الثوري، وسليمان بن بلال، وعبد العزيز بن مسلم، وعبد الرحمن ابن إسحاق، وعبد العزيز بن أبي سلمة، ومالك، وإسماعيل بن جعفر - عن عبد الله بن دينار، فذكره.","vol":"4","page":511},{"text":"٢٦١٢ - (خ م) عبد الله بن عمر - ﵄ -: قال: «إِنَّ الناس نزلوا مع رسولِ الله - ﷺ- على الحجْر - أرضِ ثَمودَ - فَاستَقَوْا مِنْ آبارها، وعَجَنُوا به العَجِين، فأمرهم رسول الله - ﷺ- أنْ يُهْرِيقُوا ما استقَوْا، ويَعْلِفُوا الإِبلَ العجينَ، وأَمرهم أَنْ يَستَقُوا من البِئْرِ التي كانت تَرِدُها الناقة» . أخرجه البخاري، ومسلم.\nوللبخاري: «أَنَّ رسولَ الله - ﷺ- لما نزل الحِجر في غَزوة تَبوكَ أمَرَهُم: أنْ لا يَشْرَبُوا من بئارها (١)، ولا يَستَقُوا منها، فقالوا: قد عَجَنَّا منها واسْتَقَيْنَا، فأمرهم النبيُّ - ﷺ- أَن يَطرَحوا ذلك العجينَ، ويُهْرِيقوا ذلك الماء» .\nهكذا أخرج الحميدي هذا الحديث وحدَه في المتفق، وأخرج الذي قبله مفردًا في المتفق أيضًا فجعلهما حديثين، وكأنهما حديث واحدٌ، فاتَّبعناه ⦗٥١٣⦘ في فعله، وجعلناهما حديثين (٢) .\n_________\n(١) في مسلم: آبارها، وكلاهما صحيح.\n(٢) رواه البخاري ٦ / ٢٦٩ في الأنبياء، باب قول الله تعالى ﴿وإلى ثمود أخاهم صالحًا﴾، ومسلم رقم (٢٩٨١) في الزهد، باب لا تدخلوا مساكن الذين ظلموا أنفسهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١١٧) (٥٩٨٤) قال: حدثنا عبد الصمد، قال: حدثنا صخر، يعني ابن جويرية. والبخاري (٤/١٨١) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أنس بن عياض، عن عبيد الله. ومسلم (٨/٢٢١) قال: حدثني الحكم بن موسى أبو صالح، قال: حدثنا شعيب بن إسحاق، قال: أخبرنا عبيد الله. (ح) وحدثنا إسحاق بن موسى الأنصاري، قال: حدثنا أنس بن عياض، قال: حدثني عبيد الله.\nكلاهما - صخر، وعبيد الله - عن نافع، فذكره.\nوالرواية الثانية:\nأخرجها البخاري (٤/١٨١) قال: حدثنا محمد بن مسكين أبو الحسن، قال: حدثنا يحيى بن حسان بن حيان أبو زكريا، قال: حدثنا سليمان، عن عبد الله بن دينار، فذكره.","vol":"4","page":512},{"text":"٢٦١٣ - (د) أنس بن مالك - ﵁ -: قال: إَِنَّ رسولَ اللهِ -ﷺ- قال لَهُ: «يا أَنس، إِنَّ الناس يُمصِّرُون أمصارًا، وإن مِصرًا منها تُسَمَّى البَصْرَةَ، أو البُصَيْرَةَ، فإِنْ أَنتَ مَررتَ بها ودخلتَهَا فإياك وسِبَاخَها وكَلاَّءها، وسُوقَها وبابَ أُمرَائِهَا، وعليكَ بِضَوَاحيها، فإنهُ يكونُ بها خَسْفٌ، وقَذْفٌ، ورَجْفٌ، وقومٌ يُبَيَّتُونَ فيصْبحونَ قِرَدَة وخَنازِيرَ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سباخها): أرض سبخة: ملحة التربة، لا تكاد تنبت نباتًا.\n(كلاَّءها): الكلاَّء - بالمد والهمز - ساحل كل نهر، وهو الموضع الذي تجمع فيه السفن، ومنه كلاَّء البصرة، لموضع سفنها.\n(ضواحيها): ضواحي البلدة: ظواهرها، وهو ما ظهر منها للشمس.\n_________\n(١) رقم (٤٣٠٧) في الملاحم، باب في ذكر البصرة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٠٧) قال: ثنا عبد الله بن الصباح، قال: ثنا عبد العزيز بن عبد الصمد قال: ثنا موسى الحناط، لا أعلمه إلا ذكره عن موسى بن أنس، فذكره.","vol":"4","page":513},{"text":"٢٦١٤ - (ط) مالك بن أنس: بلغه: أن عمر بن الخطاب - ﵁-: أراد الخروج إلى العراق، فقال له كعب الأحبار: «لا تخرج يا أمير ⦗٥١٤⦘ المؤمنين، فإن بها تِسعَةَ أَعشارِ السِّحر، أو الشَّرِّ، وبها فَسَقَةُ الجِنِّ، وبها الدَّاءُ العُضال» أخرجه الموطأ.\nوزاد رزين: قال مالك: «الدَّاء العُضَال: الهلاك في الدِّين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العضال): داء عضال: أعجز الأطباء، فلا دواء له.\n\n<span data-type=\"title\" id=toc-517>ترجمة الأبواب التي أَوَّلها ذال ولم تَرِد في حرف الذال</span>\n(ذم المال) في كتاب البخل، من حرف الباء.\n_________\n(١) أخرجه مالك في \" الموطأ \" بلاغًا، ٢ / ٩٧٥ في الاستئذان، باب ما جاء في المشرق، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (١٨٩١) بلاغا.","vol":"4","page":513},{"text":"بسم الله الرحمن الرحيم<span data-type=\"title\" id=toc-518> حرف الراء: </span>وفيه أربعة كتب\nكتاب الرحمة، كتاب الرفق، كتاب الرهن، كتاب الرياء (١)\n<span data-type=\"title\" id=toc-519>الكتاب الأول: في الرحمة</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-520>الفصل الأول: في الحث عليها</span>\n٢٦١٥ - (ت د) عبد الله بن عمرو بن العاص - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الرَّاحِمُونَ يرحمهم الرحمن، ارحَمُوا مَن في الأرض، يرحمْكم من في السماءِ، الرَّحِمُ شِجْنَةٌ مِن الرحمنِ، فَمَن وصلَهَا وَصَلهُ الله، ومن قطعها قطعهُ الله» . أخرجه الترمذي.\nوأَخرج منه أَبو داود إِلى قوله: «من في السماء» (٢) . ⦗٥١٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شجنة): الشجنة - بضم الشين وكسرها - القرابة المشتبكة كاشتباك العروق.\n_________\n(١) في الأصل والمطبوع: الربا، وهو تصحيف.\n(٢) رواه الترمذي رقم (١٩٢٥) في البر والصلة، باب في رحمة الناس، وأبو داود رقم (٤٩٤١\\) في الأدب، باب في الرحمة، وهو حديث صحيح بشواهده، انظر \" مجمع الزوائد \" ٨ / ١٨٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٩١) و(٥٩٢) . وأحمد (٢/١٦٠) (٦٤٩٤) . وأبو داود (٤٩٤١) قال: حدثنا أبو بكر بن أبي شيبة ومسدد. والترمذي (١٩٢٤) قال: حدثنا ابن أبي عمر.\nخمستهم (الحميدي، وأحمد بن حنبل، وابن أبي شيبة، ومسدد، وابن أبي عمر) قالوا: حدثنا سفيان، قال: حدثنا عمرو بن دينار، قال: أخبرني أبو قابوس، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"4","page":515},{"text":"٢٦١٦ - (خ م ت) جرير بن عبد الله - ﵄ -: قال: قال رسول الله - ﷺ-: «لا يَرْحَمُ اللهُ من لا يرحمِ الناسَ» .\nوفي رواية: «مَن لا يَرحمِ الناسَ لا يَرحمْهُ اللهُ» . أخرجه البخاري، ومسلم، والترمذي (١) .\n_________\n(١) رواه البخاري ١٣ / ٣٠٣ في التوحيد، باب قول الله تعالى: ﴿قل ادعوا الله أو ادعوا الرحمن﴾، وفي الأدب، باب رحمة الناس والبهائم، ومسلم رقم (٢٣١٩) في الفضائل، باب رحمته ﷺ الصبيان والعيال، والترمذي رقم (١٩٢٣) في البر، باب في رحمة الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن قيس بن أبي حازم، قال: قال لي جرير: سمعت رسول الله -ﷺ- يقول:\n«من لا يرحم الناس لا يرحمه الله ﷿» .\nأخرجه الحميدي (٨٠٢) قال: حدثنا سفيان، ومروان بن معاوية. وأحمد (٤/٣٦٠) قال: حدثنا يزيد. وفي (٤/٣٦٥) قال: حدثنا يحيى. والبخاري في «الأدب المفرد» (٩٧) قال: حدثنا محمد بن سلام، عن عبدة. وفي (٣٧٥) قال: حدثنا مسدد،قال: حدثنا يحيى. ومسلم (٧/٧٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، وعبد الله بن نمير. والترمذي (١٩٢٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nسبعتهم- سفيان، ومروان، ويزيد، ويحيى، وعبدة، ووكيع، وابن نمير - عن إسماعيل بن أبي خالد عن قيس بن أبي حازم، فذكره.\nوعن زيد بن وهب، قال: سمعت جريرا يقول: قال رسول الله -ﷺ-: «من لا يرحم الناس لا يرحمه الله ﷿» .\nأخرجه أحمد (٤/٨٥٢) قال: حدثنا ابن نمير. وفي (٤/٣٥٨) و(٣٦٢) قال: حدثنا أبو معاوية. وفي (٤/٣٥٨) أيضا قال: حدثنا محمد بن عبيد. والبخاري (٨/١٢) وفي «الأدب المفرد» (٣٧٠) قال: حدثنا عمر بن حفص، قال: حدثنا أبي.\nأربعتهم - ابن نمير، وأبو معاوية، ومحمد بن عبيد، وحفص بن غياث- قالوا: حدثنا الأعمش، عن زيد ابن وهب، فذكره.\n* وأخرجه البخاري (٩/١٤١) وفي «الأدب المفرد» (٩٦) قال: حدثنا محمد بن سلام، قال: أخبرنا أبو معاوية. ومسلم (٧/٧٧) قال: حدثنا زهير بن حرب، وإسحاق بن إبراهيم، كلاهما عن جرير (ح) وحدثنا إسحاق بن إبراهيم، وعلي بن خشرم، قالا: أخبرنا عيسى بن يونس (ح) وحدثنا أبو كريب محمد ابن العلاء، قال: حدثنا أبو معاوية (ح) وحدثنا أبو سعيد الأشج، قال: حدثنا حفص بن غياث.\nأربعتهم -أبو معاوية، وجرير، وعيسى، وحفص - عن الأعمش، عن زيد بن وهب، وأبي ظبيان، فذكراه.\n* أخرجه أحمد (٤/٣٥٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٣٥٨) أيضا قال: حدثنا محمد بن عبيد. كلاهما - شعبة، وابن عبيد - عن الأعمش، عن أبي ظبيان، عن جرير، فذكره. ليس فيه «زيد بن وهب» .\nوعن نافع بن جبير، قال: استعمل معاوية بن أبي سفيان جرير بن عبد الله على سرية، فأصابهم برد شديد، فأقفلهم جرير. فقال له معاية: لم أقفلتهم؟ قال جرير: إني سمعت رسول الله -ﷺ- يقول: «من لا يرحم الناس لا يرحمه الله» .فقال له معاوية: أنت سمعت هذا من رسول الله -ﷺ-؟ قال: نعم.\nأخرجه الحميدي (٨٠٣) . ومسلم (٧/٧٧) قال: حدثنا أبو بكر بن أبي شيبة، وابن أبي عمر، وأحمد بن عبدة.\nأربعتهم - الحميدي، وابن أبي شيبة، وابن أبي عمر،وابن عبدة - قالوا: حدثنا سفيان «ابن عيينة»، قال: حدثنا عمرو بن دينار، عن نافع بن جبير، فذكره.\nوعن أبي إسحاق، قال: كان جرير بن عبد الله في بعث بأرمينية، قال: فأصابتهم مخمصة - أو مجاعة - قال: فكتب جرير إلى معاوية: إني سمعت رسول الله -ﷺ- يقول: «من لم يرحم الناس لا يرحمه الله ﷿» .\nقال: فأرسل إليه، فأتاه، فقال: أنت سمعته من رسول الله -ﷺ-؟ قال: نعم، قال: فأقفلهم ومتعهم.\nقال أبو إسحاق: وكان أبي في ذلك الجيش فجاء بقطيفة مما متعه معاوية.\nأخرجه أحمد (٤/٣٦١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت أبا إسحاق، فذكره.\n* وأخرجه أحمد (٤/٣٦٥) قال: حدثنا أبو أحمد، قال: حدثنا إسرائيل، عن أبي إسحاق، عن أبيه عن جرير، فذكره.\nوعن زياد بن علاقة، قال: سمعت جريرا يقول: قال رسول الله -ﷺ-: «من لا يرحم لا يرحم، ومن لا يغفر لا يغفر له» .\nأخرجه أحمد (٤/٣٦٥) قال: حدثنا حسين بن محمد، قال: حدثنا سليمان، يعني ابن قرم، عن زياد ابن علاقة، فذكره.\nوعن عبيد الله بن جرير، عن أبيه، قال: سمعت رسول الله -ﷺ- يقول: «إن الله ﷿ لا يرحم من لا يرحم الناس» .\nأخرجه أحمد (٤/٣٥٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سماك بن حرب. وفي (٤/٣٥٨) أيضا قال: حدثنا بهز، قال: حدثنا حماد بن سلمة، عن عبد الملك بن عمير، وفي (٤/٣٦٦) قال: حدثنا يحيى بن آدم، قال: حدثنا إسرائيل، عن أبي إسحاق.\nثلاثتهم - سماك، وعبد الملك، وأبو إسحاق - عن عبيد الله بن جرير، فذكره.","vol":"4","page":516},{"text":"٢٦١٧ - (د ت) أبو هريرة - ﵁ -: قال: سمعتُ أَبا القاسم - ﷺ- يقول: «لا تُنْزَعُ الرَّحْمَةُ إِلا مِن شَقيٍّ» . هذه رواية الترمذي.\nوفي رواية أبي داود: «سمعتُ رسولَ الله - ﷺ-، الصَّادِقَ المَصْدُوقَ، صاحبَ هذه الحُجْرَةِ يقول: ... الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ⦗٥١٧⦘ (الصادق المصدوق): هو النبي -ﷺ- وهو صادق فيما قال، مصدوق فيما قيل له من جهة الله تعالى.\n_________\n(١) رواه الترمذي رقم (١٩٢٤) في البر، باب ما جاء في رحمة الناس، وأبو داود رقم (٤٩٤٢) في الأدب، باب في الرحمة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٠١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. قال شعبة: كتب به إلي وقرأته عليه، يعني منصورا. وفي (٢/٤٤٢) قال: حدثنا عمار بن محمد، وهو ابن أخت سفيان الثوري. وفي (٢/٤٦١) قال: حدثنا عبد الرحمن. قال: حدثنا شعبة. وفي (٢/٤٦١) قال: حدثنا حسن. قال: حدثنا شيبان. وفي (٢/٥٣٩) قال: حدثنا هاشم. قال: حدثنا أبو معاوية. والبخاري في «الأدب المفرد» (٣٧٤) قال: حدثنا آدم. قال: حدثنا شعبة. وأبو داود (٤٩٤٢) قال: حدثنا حفص بن عمر. قال: حدثنا (ح) وحدثنا ابن كثير. قال: أخبرنا شعبة. قال: كتب إلي منصور. قال ابن كثير في حديثه: وقرأته عليه. وقلت: أقول حدثني منصور؟ فقال: إذا قرأته علي فقد حدثتك. والترمذي (١٩٢٣) قال: ثنا محمود بن غيلان. قال: ثنا أبو داود. قال: نا شعبة. قال: كتب به إلي منصور، وقرأته على.\nثلاثتهم - شعبة، وعمار بن محمد، وشيبان أبو معاوية - عن منصور، قال: سمعت أبا عثمان مولى المغيرة بن شعبة، فذكره.","vol":"4","page":516},{"text":"٢٦١٨ - (خ م ت د) أبو هريرة - ﵁ -: قال: «قَبَّلَ رسولُ الله -ﷺ- الحسنَ بنَ عَليٍّ، وعنده الأقْرَعُ بنُ حابس التميميُّ، فقال الأقرعُ: إِن لي عَشْرة من الوَلَد ما قَبَّلْتُ منهم أحدًا، فنظر إِليهِ رسولُ الله - ﷺ- ثم قالَ: مَن لا يَرْحَمْ لا يُرْحَمْ» . أَخرجه البخاري، ومسلم، والترمذي، وأبو داود (١) .\nوزاد رزين: «أوَ أَمْلِكُ إِن كان اللهُ نزعَ منكم الرحمةَ؟» .\n_________\n(١) رواه البخاري ١٠ / ٣٥٩ و٣٦٠ في الأدب، باب رحمة الولد وتقبيله، ومسلم رقم (٢٣١٨) في الفضائل، باب رحمته ﷺ بالصبيان والعيال، والترمذي رقم (١٩١٢) في البر، باب في رحمة الولد، وأبو داود رقم (٥٢١٨) في الأدب، باب في قبلة الرجل ولده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٠٦) قال: حدثنا سفيان. وأحمد (٢/٢٢٨) قال: أخبرنا هشيم وفي (٢/٢٤١) قال: حدثنا سفيان. وفي (٢/٢٦٩) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٥١٤) قال: حدثنا محمد بن أبي حفصة. والبخاري (٨/٨) .. وفي «الأدب المفرد» (٩١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٧/٧٧) قال: حدثني عمرو الناقد وابن أبي عمر، جميعا عن سفيان. قال عمرو: حدثنا سفيان بن عيينة. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وأبو داود (٥٢١٨) قال: حدثنا مسدد. قال: حدثنا سفيان. والترمذي (١٩١١) قال: حدثنا ابن أبي عمر وسعيد بن عبد الرحمن. قالا: حدثنا سفيان.\nخمستهم - سفيان بن عيينة، وهشيم، ومعمر، ومحمد بن أبي حفصة، وشعيب بن أبي حمزة - عن ابن شهاب الزهري، عن أبي سلمة بن عبد الرحمن، فذكره.\n(*) في رواية هشيم: «دخل عيينة بن حصن على رسول الله -ﷺ- فرآه يقبل حسنا وحسينا....» الحديث.","vol":"4","page":517},{"text":"٢٦١٩ - (خ م) عائشة - ﵂ -: قالت: جاء أعرابيّ إِلى رسولِ الله - ﷺ-، فقال: إِنَّكُمْ تُقَبِّلُونَ الصِّبيان، ولا نُقَبِّلُهم؟ فقال رسولُ الله -ﷺ-: «أَوَ أَمْلِكُ لَكَ أَن نَزَعَ اللهُ الرَّحْمَةَ مِن قَلبِكَ؟» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٦٠ في الأدب، باب رحمة الولد وتقبيله، ومسلم رقم (٢٣١٧) في الفضائل، باب رحمته ﷺ بالصبيان والعيال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٦) قال: حدثنا ابن نمير. وفي (٦/٧٠) قال: حدثنا أسود. قال: حدثنا هريم بن سفيان البجلي. والبخاري (٨/٩) . وفي «الأدب المفرد» (٩٠) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. وفي «الأدب المفرد» (٩٨) قال: حدثنا محمد بن سلام، عن عبدة. ومسلم (٧/٧٧) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو أسامة وابن نمير. وابن ماجة (٣٦٦٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة.\nخمستهم - عبد الله بن نمير، وهريم، وسفيان الثوري، وعبدة بن سليمان، وأبو أسامة حماد بن أسامة - عن هشام بن عروة، عن أبيه، فذكره.","vol":"4","page":517},{"text":"٢٦٢٠ - () جابر بن عبد الله - ﵄ -: قال: قال رسول الله -ﷺ-: «مَن لا يَرْحَمْ لا يُرْحَمْ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وهو بلفظه في الصحيحين من حديث أبي هريرة ﵁.","vol":"4","page":518},{"text":"٢٦٢١ - () عبد الله بن عمر - ﵄ -: قال: قال رسول الله - ﷺ-: «إِنَّمَا يَرحمُ اللهُ مِن عِبَادِهِ الرُّحمَاءَ» . أَخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وقد رواه البخاري ٣ / ١٢٤ و١٢٥ في الجنائز، باب قول النبي ﷺ: يعذب الميت ببعض بكاء أهله عليه، وفي المرض، باب عيادة الصبيان، وفي القدر، باب ﴿وكان أمر الله قدرًا مقدورًا﴾، وفي الأيمان والنذور، باب قول الله: ﴿وأقسموا بالله جهد أيمانهم﴾، وفي التوحيد، باب قول الله ﵎: ﴿قل ادعوا الله أو ادعوا الرحمن﴾، وباب ما جاء في قول الله تعالى: ﴿إن رحمة الله قريب من المحسنين﴾، ومسلم رقم (٩٢٣) في الجنائز، باب البكاء على الميت، وكذا رواه أبو داود والترمذي والنسائي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: هذا الحديث من زيادات رزين لم أجده عن ابن عمر، ولكن عن أسامة بن زيد بلفظ:\n«أرسلت ابنة النبي -ﷺ- إليه أن ابنا لي قبض فأتنا، فأرسل يقرئ السلام ويقول: إن لله ما أخذ، وله ما أعطى، وكل عنده بأجل مسمى، فلتصبر ولتحتسب، فأرسلت إليه تقسم عليه ليأتينها، فقام ومعه سعد ابن عبادة ومعاذ بن جبل وأبي بن كعب وزيد بن ثابت، ورجال، فرفع إلى رسول الله -ﷺ- الصبي ونفسه تتقعقع «قال: حسبته أنه قال: كأنها شن»، ففاضت عيناه،فقال سعد: يا رسول الله، ما هذا؟ فقال: هذه رحمة جعلها الله في قلوب عباده، وإنما يرحم الله من عباده الرحماء» .\n١- أخرجه أحمد (٥/٢٠٤) و(٢٠٦) . ومسلم (٣/٤٠) قال: حدثنا أبو بكر بن أبي شيبة. كلاهما (ابن حنبل، وأبو بكر) قالا: حدثنا أبو معاوية.\n٢- وأخرجه أحمد (٥/٢٠٤) قال: حدثنا محمد بن جعفر. والبخاري (٧/١٥١) قال: حدثنا حجاج بن منهال. وفي (٨/١٦٦) قال: حدثنا حفص بن عمر. وأبو داود (٣١٢٥) قال: حدثنا أبو الوليد الطيالسي. أربعتهم - ابن جعفر، وحجاج، وحفص، وأبو الوليد - عن شعبة.\n٣- وأخرجه أحمد (٥/٢٠٥) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان.\n٤ - وأخرجه البخاري (٢/١٠٠) قال: حدثنا عبدان ومحمد. والنسائي (٤/٢١) قال: أخبرنا سويد بن نصر. ثلاثتهم (عبدان، ومحمد بن مقاتل، وسويد) عن عبد الله بن المبارك.\n٥ - وأخرجه البخاري (٩/١٤١) قال: حدثنا أبو النعمان. وفي «الأدب المفرد ٢/٥» قال: حدثنا حجاج. ومسلم (٣/٣٩) قال: حدثنا أبو كامل الجحدري. ثلاثتهم (أبو النعمان، وحجاج، وأبو كامل) عن حماد بن زيد.\n٦ - وأخرجه البخاري (٩/١٦٤) قال: حدثنا موسى بن إسماعيل. وابن ماجة (١٥٨٨) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. كلاهما عن عبد الواحد بن زياد.\n٧ - وأخرجه البخاري (٨/١٥٣) قال: حدثنا مالك بن إسماعيل، قال: حدثنا إسرائيل.\nسبعتهم - أبو معاوية، وشعبة، وسفيان، وعبد الله بن المبارك، وحماد بن زيد، وعبد الواحد بن زياد، وإسرائيل -عن عاصم الأحول، عن أبي عثمان النهدي، فذكره.","vol":"4","page":518},{"text":"<span data-type=\"title\" id=toc-521>الفصل الثاني: في ذكر رحمة الله تعالى</span>\n٢٦٢٢ - (خ م ت) أبو هريرة - ﵁ -: قال: قال رسول الله -ﷺ-: «لما قَضَى اللهُ الخَلْقَ - وعند مسلم: لمَا خَلَقَ اللهُ الخَلقَ - كتب في كتابه، فهو عنده فوقَ العرش: إِنَّ رَحْمَتي تَغْلِبُ غَضبي» . وعند البخاري: «غلبتْ غَضبي» . ⦗٥١٩⦘\nوللبخاري أيضًا: «إِنَّ الله لَمَا قَضَى الخَلقَ كتبَ عندهُ فوقَ عرشه: إِن رحمَتي سَبقَتْ غضبي» .\nوله في أخرى، قال: «لما خَلقَ اللهُ الخلقَ كَتبَ في كِتابٍ كتبهُ على نفسه، فهو موضوع عندهُ على العرشِ: إِنَّ رَحمتي تَغْلِبُ غَضَبي» .\nوفي أخرى: «إِنَّ اللهَ كَتَبَ كِتابًا، قَبلَ أَنْ يَخْلُقَ الخلقَ: إِنَّ رَحمتي سَبقَتْ غضبي، فَهو مكتوبٌ عندهُ فوقَ العرش» .\nولمسلم أيضًا: أَنَّ النبيَّ -ﷺ- قال: «قال الله ﷿: سبقت رحمتي غضبي» .\nوله في أخرى: «لما قضى الله الخلق كتب في كتابه على نفسه، فهو موضوع عنده: إِنَّ رحمتي تغلب غضبي» .\nوأخرجه الترمذي قال: «إِنَّ اللهَ حينَ خلقَ الخلقَ كَتَبَ بيدِهِ على نفسه: إِنَّ رَحمَتي تَغْلِبُ غَضَبي» (١) .\n_________\n(١) رواه البخاري ١٣ / ٣٢٥ في التوحيد، باب قول الله: ﴿ويحذركم الله نفسه﴾، وباب ﴿وكان عرشه على الماء﴾ ﴿وهو رب العرش العظيم﴾، وباب قول الله تعالى: ﴿ولقد سبقت كلمتنا لعبادنا المرسلين﴾، وباب قول الله: ﴿بل هو قرآن مجيد، في لوح محفوظ﴾، وفي بدء الخلق، باب ما جاء في قول الله: ﴿وهو الذي يبدأ الخلق ثم يعيده﴾، ومسلم رقم (٢٧٥١) في التوبة، باب في سعة رحمة الله تعالى وأنها سبقت غضبه، والترمذي رقم (٣٥٣٧) في الدعوات، باب رقم (١٠٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٢٦) قال: حدثنا سفيان. وأحمد (٢/٢٤٢) قال: حدثنا سفيان. وفي (٢/٢٥٧) قال: حدثنا يزيد. قال: أخبرنا محمد. وفي (٢/٢٥٩) قال: حدثنا علي بن حفص قال: أخبرنا ورقاء. وفي (٢/٣٥٨) قال: حدثنا حسين. قال: حدثنا ابن أبي الزناد. والبخاري (٤/١٢٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا مغيرة بن عبد الرحمن القرشي. وفي (٩/١٥٣) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٩/١٦٥) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٨/٩٥) قال: حدثنا قتيبة بن سعيد. قال: حدثنا المغيرة، يعني الحزامي. (ح) وحدثني زهير بن حرب. قال: حدثنا سفيان بن عيينة. والنسائي في الكبرى «الورقة / ١٠٢ -أ» قال: أخبرنا قتيبة بن سعيد. قال: حدثنا المغيرة بن عبد الرحمن. (ح) وأخبرنا أحمد بن حفص، قال: حدثني أبي. قال: حدثني إبراهيم. عن موسى (ح) وأخبرنا شعيب بن شعيب بن إسحاق، عن زيد بن يحيى، قال: حدثنا مالك.\nثمانيتهم - سفيان بن عيينة، ومحمد بن إسحاق، وورقاء بن عمر، وابن أبي الزناد، ومغيرة بن عبد الرحمن الحزامي، ومالك، وموسى بن عقبة - عن أبي الزناد، عن الأعرج، فذكره. وعن همام بن منبه. قال: هذا ما حدثنا أبو هريرة، عن رسول الله -ﷺ-. قال رسول الله -ﷺ-: «لما قضى الله الخلق كتب كتابا فهو عنده فوق العرش: إن رحمتي غلبت غضبي» .\nأخرجه أحمد (٢/٣١٣) قال: حدثنا عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوعن أبي رافع، أنه سمع أبا هريرة ﵁ يقول: سمعت رسول الله -ﷺ- يقول: «إن الله كتب كتابا قبل أن يخلق الخلق: إن رحمتي سبقت غضبي. فهو مكتوب عنده فوق العرش» .\nأخرجه أحمد (٢/٣٨١) قال: حدثنا علي بن بحر. والبخاري (٩/١٩٦) قال: قال لي خليفة بن خياط. (ح) وحدثني محمد بن أبي غالب. قال: حدثنا محمد بن إسماعيل.\nثلاثتهم - علي بن بحر، وخليفة، ومحمد بن إسماعيل - عن معتمر بن سليمان. قال: سمعت أبي يقول: حدثنا قتادة، أن أبا رافع حدثه، فذكره.\nوعن عجلان، عن أبي هريرة، عن النبي -ﷺ- قال: «لما خلق الله الخلق كتب بيده على نفسه: إن رحمتي تغلب غضبي» .\nأخرجه أحمد (٢/٤٣٣) قال: حدثنا يحيى. وابن ماجة (١٨٩) قال: حدثنا محمد بن يحيى. قال: حدثنا صفوان بن عيسى. وفي (٤٢٩٥) قال: حدثنا محمد بن عبد الله بن نمير وأبو بكر بن أبي شيبة. قالا: حدثنا أبو خالد الأحمر. والترمذي (٣٥٤٣) قال: حدثنا قتيبة. قال: حدثنا الليث.\nأربعتهم - يحيى، وصفوان، وأبو خالد الأحمر، والليث - عن ابن عجلان. قال: سمعت أبي، فذكره.\nوعن أبي صالح، وعن أبي هريرة. قال قال: رسول الله -ﷺ- «لما فرغ الله من الخلق كتب علي عرشه: رحمتي سبقت غضبي» .\nأخرجه أحمد (٢/٣٩٧) قال: حدثنا محمد بن سابق. قال: حدثنا شريك. وفي (٢/٤٦٦) قال: حدثناوكيع.، عن سفيان. والبخاري (٩/١٤٧) قال: حدثنا عبدان، عن أبي جمرة. والنسائي في الكبرى (الورقة / ١٠٢- أ) قال: أخبرنا محمود بن غيلان. قال: حدثنا وكيع أبو داود الحفري، عن سفيان.\nثلاثتهم - شريك، وسفيان، وأبو حمزة السكري - عن الأعمش، عن أبي صالح، فذكره.\nوعن عطاء بن ميناء، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «لما قضى الله الخلق كتب في كتابه على نفسه فهو موضوع عنده: إن رحمتي تغلب غضبي» .\nأخرجه مسلم (٨/٩٥) قال: حدثنا على بن خشرم. قال: أخبرنا أبو ضمرة، عن الحارث بن عبد الرحمن، عن عطاء بن ميناء، فذكره","vol":"4","page":518},{"text":"٢٦٢٣ - (خ م ت) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله ⦗٥٢٠⦘ ﷺ- يقول: «جعل اللهُ الرحمةَ مائةَ جُزءٍ، فَأمسَكَ عندهُ تِسعة وتسعينَ، وَأَنزَلَ في الأرضِ جُزءًا واحدًا، فَمِن ذلكَ الجزءِ تَتَراحَمُ الخلائق، حتى تَرْفَعَ الدابةُ حافِرَها عن ولدها خشيةَ أن تُصيبَه» . هذه رواية البخاري، ومسلم.\nوللبخاري: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّ الله خَلقَ الرَّحْمَةَ يومَ خلَقَهَا مائةَ رحمةٍ، فَأْمسَكَ عندهُ تسعة وتسعينَ رحمة، وأرسلَ في خَلقِهِ كلِّهم رحمة واحدة، فَلو يَعلمُ الكافرُ بِكلِّ الذي عند اللهِ من الرحمةِ لم يَيْأسْ مِن الجنة، ولو يعلم المُؤمن بكل الذي عندَ اللهِ من العذابِ لم يَأْمَن من النار» .\nولمسلم قال: «إِن لله مائِةَ رحمة، أَنزل منها رحمة واحدة بين الجنِّ والإِنس والبهائمِ والهوامِّ، فبها يتعاطفون، وبها يتراحمون، وبها تَعْطِفُ الوَحْشُ على ولدها، وَأَخَّرَ اللهُ تسعًا وتسعين رحمة، يرحم بها عبادَهُ يومَ القيامةِ» .\nولَه في أخرى، قال: «خلقَ الله مائةَ رحمةٍ، فوضعَ واحدَة بَينَ خَلقِهِ، وخَبَّأ عنده مائة إِلا واحدة» .\nوأَخرجه الترمذي، قال: «خَلَقَ اللهُ مائة رحمةٍ، فوضعَ واحِدة بينَ خلقِهِ، وعندَ الله تسعٌ وتِسعونَ رحمة» . ⦗٥٢١⦘\nوللترمذي في رواية أُخرى، قال: قال رسول الله -ﷺ-: «لو يعلمُ المؤمن ما عندَ اللهِ من العُقُوبةِ ما طَمِعَ في الجنة أحدٌ، ولو يعلمُ الكافِرُ ما عندَ اللهِ مِن الرحمةِ ما قَنِطَ مِن الجنَّةِ أحَدٌ» (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٦٢ في الأدب، باب جعل الله الرحمة في مائة جزء، وفي الرقاق، باب الرجاء مع الخوف، ومسلم رقم (٢٧٥٢) في التوبة، باب سعة رحمة الله تعالى وأنها سبقت غضبه، والترمذي رقم (٣٥٣٥) و(٣٥٣٦) في الدعوات، باب رقم (١٠٧) و(١٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٢٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب بن عبد الرحمن، عن عمرو بن أبي عمرو، عن سعيد بن أبي سعيد المقبري، فذكره.\nوعن عبد الرحمن بن يعقوب، عن أبي هريرة أن رسول الله -ﷺ- قال: «خلق الله مائة رحمة، فوضع واحدة بين خلقه، وخبأ عنده مائة إلا واحدة» .\nأخرجه أحمد (٢/٣٣٤) قال: حدثنا أبو عامر. قال: حدثنا زهير. وفي (٢/٤٨٤) قال: حدثنا عبد الرحمن. قال: حدثنا زهير. ومسلم (٨/٩٦) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل، يعنون ابن جعفر. والترمذي (٣٥٤١) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد.\nثلاثتهم - زهير بن محمد، وإسماعيل، وعبد العزيز - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\nوعن أبي صالح، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «إن لله ﷿ مائة رحمة، فجعل منها رحمة في الدنيا تتراحمون بها. وعنده تسع وتسعون رحمة، فإذا كان يوم القيامة ضم هذه الرحمة إلى التسع والتسعين رحمة، ثم عاد بهن على خلقه» .\nأخرجه أحمد (٢/٥٢٦) قال: حدثنا مؤمل. وفي (٣/٥٥) قال: حدثنا عفان.\nكلاهما - مؤمل، وعفان - قالا: حدثنا حماد، عن عاصم بن بهدلة، عن أبي صالح، فذكره.\nوعن سعيد بن المسيب، أن أبا هريرة قال: سمعت رسول الله -ﷺ- يقول: «جعل الله الرحمة مائة جزء. فأمسك عنده تسعة وتسعين جزءا، وأنزل في الأرض جزءا واحدا، فمن ذلك الجزء يتراحم الخلق حتى ترفع الفرس حافرها عن ولدها خشية أن تصيبه» .\nأخرجه الدارمي (٢٧٨٨) . والبخاري (٨/٩) . وفي «الأدب المفرد» (١٠٠) قالا: حدثنا الحكم بن نافع. قال: أخبرنا شعيب. ومسلم (٨/٩٦) قال: حدثنا حرملة بن يحيى التجيبي. قال: أخبرنا ابن وهب. قال: أخبرني يونس.\nكلاهما - شعيب، ويونس - عن ابن شهاب الزهري، قال: أخبرنا سعيد بن المسيب، فذكره.\nوعن عطاء بن أبي رباح، عن أبي هريرة، عن النبي -ﷺ- قال: «إن لله مائة رحمة، أنزل منها رحمة واحدة بين الجن والإنس والبهائم والهوام فبها يتعاطفون وبها يتراحمون، وبها تعطف الوحش على ولدها. وأخر الله تسعا وتسعين رحمة يرحم بها عباده يوم القيامة» .\nأخرجه أحمد (٢/٤٣٤) قال: حدثنا يحيى. ومسلم (٨/٩٦) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي. وابن ماجة (٤٢٩٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون.\nثلاثتهم (يحيى، وعبد الله بن نمير، ويزيد بن هارون) عن عبد الملك بن أبي سليمان، عن عطاء، فذكره.\nوعن محمد بن سيرين وخلاس، كلاهما عن أبي هريرة، عن النبي -ﷺ- ... مثل ذلك.\nهكذا ذكره أحمد عقب حديث عوف، عن الحسن. قال: بلغني أن رسول الله -ﷺ-. قال: «لله ﷿ مائة رحمة، وإنه قسم رحمة واحدة بين أهل الأرض فوسعتهم إلى آجالهم، وذخر تسعة وتسعين رحمة لأوليائه. والله ﷿ قابض تلك الرحمة التي قسمها بين أهل الأرض إلى التسعة والتسعين فيكملها مائة رحمة لأوليائه يوم القيامة» .\nأخرجه أحمد (٢/٥١٤) قال: حدثنا روح ومحمد بن جعفر. قالا: حدثنا عوف، عن الحسن، فذكره مرسلا.\nقال أحمد: قال محمد «يعني ابن جعفر» في حديثه: وحدثني بهذا الحديث محمد بن سيرين وخلاس، كلاهما عن أبي هريرة، عن النبي -ﷺ-.... مثل ذلك.\n* أخرجه أحمد (٢/٥١٤) قال: حدنا روح. قال: حدثنا عوف، عن خلاس بن عمرو، عن أبي هريرة، فذكره. ليس فيه «محمد بن سيرين» .\n* وأخرجه أحمد (٢/٥١٤) قال: حدثنا روح. قال: حدثنا عوف. عن محمد، عن أبي هريرة، فذكره. ليس فيه «خلاس بن عمرو» .\nوعن عبد الرحمن بن يعقوب، عن أبي هريرة، أن رسول الله -ﷺ- قال: «لو يعلم المؤمن ما عند الله من العقوبة ما طمع بجنته أحد. ولو يعلم الكافر ما عند الله من الرحمة ما قنط من جنته أحد» .\nأخرجه أحمد (٢/٣٣٤) قال: ثنا أبو عامر. قال: ثنا زهير. وفي (٢/٣٩٧) قال: ثنا سليمان بن داود. قال: نا إسماعيل. وفي (٢/٤٨٤) قال: ثنا عبد الرحمن. قال: ثنا زهير. ومسلم (٨/٩٧) قال: ثنا يحيى بن أيوب، وقتيبة وابن حجر.\nجميعا عن إسماعيل بن جعفر، قال ابن أيوب: ثنا إسماعيل. والترمذي (٣٥٤٢) قال: ثنا قتيبة. قال: ثنا عبد العزيز بن محمد.\nثلاثتهم - زهير بن محمد، وإسماعيل بن جعفر، وعبد العزيز بن محمد - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"4","page":519},{"text":"٢٦٢٤ - (م) سلمان الفارسي - ﵁ -: قال: قال رسول الله -ﷺ-: «إِنَّ للهِ مِائَةَ رَحمةٍ يَتراحَمُ بِهَا الخَلْقُ بَينهمْ، وتِسعٌ (١) وتِسعُونَ لِيومِ الْقِيَامَةِ» .\nوفي رواية: «إِنَّ اللهَ خَلَقَ يومَ خَلَقَ السَّمَوَاتِ والأرضِ مائةَ رَحمة، كلُّ رحمةٍ طِبَاقُ ما بَينَ السَّمَاءِ والأرضِ، فَجَعَلَ مِنْهَا في الأرضِ رَحمة، فبها تَعطِفُ الوَالِدةُ على وَلَدِها، والوَحْشُ والطيرُ بعضُها على بعض، فَإِذا كان يومُ القِيامَةِ أَكمَلَهَا بِهذهِ الرحمة» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طباق الشيء): ما عمه وغطاه.\n_________\n(١) في المطبوع: وتسعة.\n(٢) رقم (٢٧٥٣) في التوبة، باب في سعة رحمة الله تعالى وأنها سبقت غضبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٤٣٩) قال: حدثنا يحيى بن سعيد. ومسلم (٨/٩٦) قال: حدثني الحكم بن موسى،قال: حدثنا معاذ بن معاذ. (ح) وحدثناه محمد بن عبد الأعلى، قال: حدثنا المعتمر. ثلاثتهم -يحيى، ومعاذ، والمعتمر -عن سليمان التيمي.\n٢ - وأخرجه مسلم (٨/٩٦) قال: حدثنا ابن نمير، قال: حدثنا أبو معاوية، عن داود بن أبي هند.\nكلاهما - سليمان التيمي، وداود بن أبي هند - عن أبي عثمان النهدي، فذكره.","vol":"4","page":521},{"text":"٢٦٢٥ - (خ م) عمر بن الخطاب - ﵁ -: قال: «قُدِمَ على ⦗٥٢٢⦘ رسولِ الله -ﷺ- بِسَبْيٍ، فَإِذا امرأةٌ مِن السَّبْيِ تَسعى (١)، [قد تَحَلَّبَ ثَديُها]، إِذا وجدت صَبيًا في السَّبي أَخَذَتْه، فألْزَقَتْه ببطنها فأرضعتْه، فقال رسولُ الله - ﷺ-: أَتَرَونَ هذه المرأَةَ طارِحَة ولدها في النار؟ قلنا: لا والله، فقال [رسولُ الله - ﷺ-]: الله أرحَمُ بعباده من هذه المرأة بوَلَدِها» . أخرجه البخاري، ومسلم.\nزاد رزين في وسط الحديث بعد قوله: «في النَّارِ»: «وهي قادرة على أن لا تطرَحه» (٢) .\n_________\n(١) وفي نسخة عند البخاري: تسقي، وعند مسلم: تبتغي، والكل صواب.\n(٢) رواه البخاري ١٠ / ٣٦٠ و٣٦١ في الأدب، باب رحمة الولد وتقبيله ومعانقته، ومسلم رقم (٢٧٥٤) في الفضائل، باب في سعة رحمة الله تعالى وأنها سبقت غضبه، وزيادة \" وهي قادرة على أن لا تطرحه \" موجودة عند البخاري ومسلم أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٩) . ومسلم (٨/٩٧) قال: ثني الحسن بن علي الحلواني ومحمد ابن سهل التميمي.\nثلاثتهم- البخاري، والحسن، ومحمد - قالوا: ثنا ابن أبي مريم، قال: ثنا أبو غسان، قال: ثني زيد بن أسلم، عن أبيه، فذكره.","vol":"4","page":521},{"text":"٢٦٢٦ - (خ د ت س) أبو هريرة - ﵁ -: قال: «قام رسولُ الله - ﷺ- في الصلاة، وقمنا معه، فقال أعرابي: اللَّهمَّ ارحمني، ومحمدًا، ولا تَرْحَمْ معنا أحدًا، فلما سلّم رسولُ الله - ﷺ- قال: لقد تَحَجَّرْتَ وَاسِعًا - يُريدُ: رحمةَ الله» . أخرجه البخاري، وأبو داود، والنسائي.\nوزاد الترمذي: «فلم يَلْبَث أَن بَالَ في المسجد، فأسرع إليه الناسُ، فقال النبيُّ - ﷺ-: أَهْرِيقُوا عليه سَجْلًا من ماءٍ - أو دَلْوًا من ماءٍ - ثم قال: إِنَّمَا بُعِثْتُم مُيَسِّرينَ ولم تُبْعَثُوا مُعَسِّرين» (١) . ⦗٥٢٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تحجَّرت): لقد تحجرت واسعًا، أي: ضيقت. من قوله: حجر فلان: إذا اتخذ له على أرض حجارة محدقة بها، والمعنى: أن رحمة الله تعالى واسعة لكل شيء.\n(سَجْلًا): السَّجل: الدلو [المملوءة] الكبير [ة] .\n_________\n(١) رواه البخاري ١٠ / ٣٦٧ في الأدب، باب رحمة الناس والبهائم، والترمذي رقم (١٤٧) في الطهارة، باب في البول يصيب الأرض، وأبو داود رقم (٣٨٠) في الطهارة، باب الأرض يصيبها البول، ورقم (٨٨٢) في الصلاة، باب الدعاء في الصلاة، والنسائي ٣ / ١٤ في السهو، باب الكلام في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٩٣٨) . وأحمد (٢/٢٣٩) . وأبو داود (٣٨٠) قال: حدثنا أحمد بن عمرو بن السرح وابن عبدة في آخرين. والترمذي (١٤٧) قال: حدثنا ابن أبي عمر وسعيد بن عبد الرحمن المخزومي. والنسائي (٣/١٤) . وفي الكبرى (٤٧٠ و١٠٤٩) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن الزهري البصري. وابن خزيمة (٢٩٨) قال: حدثنا عبد الجبار بن العلاء (ح) وحدثنا المخزومي. ثمانيتهم - الحميدي، وأحمد بن حنبل، وأحمد بن عمرو، وأحمد بن عبدة، وابن أبي عمر، وسعيد بن عبد الرحمن المخزومي، وعبد الله بن محمد الزهري، وعبد الجبار بن العلاء - عن سفيان بن عيينة.\n٢ - وأخرجه ابن خزيمة (٢٩٨) قال: حدثنا الفضل بن يعقوب الجزري. قال: حدثنا إبراهيم، يعني ابن صدقة، قال: حدثنا سفيان، وهو ابن حسين.\nكلاهما - سفيان بن عيينة، وسفيان بن حسين - عن الزهري، قال: أخبرني سعيد بن المسيب، فذكره.\n(*) رواية النسائي مختصرة على أوله.\n- وعن أبي سلمة بن عبد الرحمن، أن أبا هريرة قال: «قام رسول الله -ﷺ- في صلاة، وقمنا معه، فقال أعرابي، وهو في الصلاة: اللهم ارحمني ومحمدا، ولا ترحم معنا أحدا. فلما سلم النبي -ﷺ- قال للأعرابي: لقد حجرت واسعا»، يريد رحمة الله.\nأخرجه أحمد (٢/٢٨٣) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن معمر. والبخاري (٨/١١) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وأبو داود (٨٨٢) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الله بن وهب، قال: أخبرني يونس. والنسائي (٣/١٤) . وفي الكبرى (٤٦٩ و١٠٤٨) قال: أخبرنا كثير بن عبيد، قال: حدثنا محمد بن حرب، عن الزبيدي. وابن خزيمة (٨٦٤) قال: أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nأربعتهم- معمر، وشعيب، ويونس، والزبيدي محمد بن الوليد - عن الزهري، عن أبي سلمة، فذكره.\n* أخرجه أحمد (٢/٥٠٣) قال: حدثنا يزيد، قال: أخبرنا محمد، عن أبي سلمة، عن أبي هريرة، دخل أعرابي المسجد، ورسول الله -ﷺ- جالس. فقال: اللهم اغفر لي ولمحمد، ولا تغفر لأحد معنا. فضحك رسول الله -ﷺ- وقال: لقد احتظرت واسعا. ثم ولى، حتى إذا كان في ناحية المسجد، فشج يبول. فقام إليه رسول الله -ﷺ-. فقال: إنما بني هذا البيت لذكر الله والصلاة، وإنه لا يبال فيه. ثم دعا بسجل من ماء، فأفرغه عليه. قال: يقول الأعرابي بعد أن فقه: فقام النبي -ﷺ- إليّ بأبي هو وأمي فلم يسب ولم يؤنب ولم يضرب.","vol":"4","page":522},{"text":"<span data-type=\"title\" id=toc-522>الفصل الثالث: فيما جاء من رحمة الحيوانات</span>\n٢٦٢٧ - (خ م ط د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «بينما رجلٌ يَمشي بطريق اشْتَدَّ عليه العطشُ، فوجد بئرًا، فنزل فيها فشرب، ثم خرج، فإذا كلبٌ يَلْهَثُ، يأكل الثَّرَى من العطش، فقال الرجلُ: لقد بلغ هذا الكلبَ من العطشِ مثلُ الذي كان بلغَ مِني، فنزل البئر، فملأَ خُفَّهُ ماء، ثم أمْسَكه بِفيهِ، حتى رَقِيَ، فسقى الكلبَ، فشكرَ اللهُ له، فغفر له، قالوا: يا رسول الله، إِن لنَا في البَهَائِمِ أجرًا؟ فقال: في كُلِّ كَبدٍ رَطبَةٍ أجرٌ» .\nوفي رواية: «أن امرأة بَغِيًّا رَأَت كَلبًا في يومٍ حارٍّ يُطيفُ بِبِئْرٍ، قد أدْلَعَ لِسَانُهُ من العطَشِ، فَنزَعَتْ لَهُ مُوقَهَا، فَغُفِرَ لَهَا» . ⦗٥٢٤⦘\nوفي أخرى: «بينما كلبٌ يُطيف برَكيَّةٍ، قد كاد يقتله العطش، إِذ رَأَته بَغِيَّةٌ مِن بَغَايا بني إِسرائيل، فَنَزَعَتْ مُوقَهَا، فَاستَقَتْ لَهُ بِهِ، فَسَقَتْهُ إِيَّاهُ، فَغُفِرَ لَهَا بهِ» . هذه رواية البخاري، ومسلم.\nوللبخاري: «أَن رجلًا رأى كلبًا يأْكُلُ الثَّرَى مِنَ العطش، فأَخَذَ الرجلُ خُفَّهُ، فجعلَ يَغرِفُ له به، حتَّى أَرْوَاهُ، فشكرَ اللهُ لَهُ، فَأدْخَلَهُ الجنة» . وأَخرجَ الموطأ، وأبو داود الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يلهث): لهث الكلب وغيره: إذا أخرج لسانه من شدة العطش والحر، ولهج.\n(الثرى): التراب الندي، والمراد به ها هنا: التراب مطلقًا.\n(كبد رطبة): أراد بالكبد الرطبة: كل ذات روح، لأن الكبد لا تكون رطبة إلا وصاحبها حي. ⦗٥٢٥⦘\n(بغيًا): البغي: المرأة الزانية، بغت المرأة تبغي بغاء - بالكسر والمد - فهي بغي، والجمع البغايا.\n(أدلع) لسانه: إذا أخرجه من العطش، وكذلك دَلَعَه.\n(مُوقها): الموق هاهنا: الخف.\n(بِرَكيَّة): الرَّكِيَّة: البئر وجمعها: الركي، ويجمع أيضًا على الركايا.\n_________\n(١) رواه البخاري ٥ / ٣١ في المزارعة، باب فضل سقي الماء، وفي الوضوء، باب الماء الذي يغسل به شعر الإنسان، وفي المظالم، باب الآبار على الطرق إذا لم يتأذ بها، وفي الأدب، باب رحمة الناس والبهائم، ومسلم رقم (٢٢٤٤) في السلام، باب فضل ساقي البهائم المحترمة وإطعامها، والموطأ ٢ / ٩٢٩ و٩٣٠ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وأبو داود رقم (٢٥٥٠) في الجهاد، باب ما يؤمر به من القيام على الدواب والبهائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في «الموطأ» (٥٧٨) . وأحمد (٢/٣٧٥) قال: حدثنا إسحاق. وفي (٢/٥١٧) قال: حدثنا روح. والبخاري (٣/١٤٦) قال: حدثنا عبد الله بن يوسف. وفي (٣/١٧٣) قال: حدثنا عبد الله ابن مسلمة. وفي (٨/١١) . وفي «الأدب المفرد» (٣٧٨) قال: حدثنا إسماعيل. ومسلم (٧/٤٤) قال: حدثنا قتيبة بن سعيد. وأبو داود (٢٥٥٠) قال: حدثنا عبد الله بن مسلمة القعنبي.\nستتهم- إسحاق، وروح، وعبد الله بن يوسف، وعبد الله بن مسلمة القعنبي، وإسماعيل بن أبي أويس، وقتيبة - عن مالك بن أنس، عن سمي مولى أبي بكر بن عبد الرحمن.\n٢ - وأخرجه أحمد (٢/٥٢١) . والبخاري «فتح الباري» (١/٢٧٨) (١٧٣) قال: حدثنا إسحاق.\nكلاهما - أحمد بن حنبل، وإسحاق - عن عبد الصمد بن عبد الوارث. قال: حدثنا عبد الرحمن بن عبد الله بن دينار. قال: سمعت أبي.\nكلاهما - سُمي، وعبد الله بن دينار - عن أبي صالح، فذكره.\nوعن محمد بن سيرين، عن أبي هريرة ﵁. قال: قال النبي -ﷺ-: «بينما كلب يطيف بركية كاد يقتله العطش إذ رأته بغي من بغايا بني إسرائيل فنزعت موقها فسقته، فغفر لها به» .\nأخرجه أحمد (٢/٥٠٧) قال: حدثنا يزيد. قال: أخبرنا هشام بن حسان. والبخاري (٤/٢١١) قال: حدثنا سعيد بن تليد. قال: حدثنا ابن وهب. قال: أخبرني جرير بن حازم، عن أيوب. ومسلم (٧/٤٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو خالد الأحمر، عن هشام. وفي (٧/٤٥) قال: حدثني أبو الطاهر. قال: أخبرنا عبد الله بن وهب. قال: أخبرني جرير بن حازم، عن أيوب السختياني.\nكلاهما - هشام بن حسان، وأيوب السختياني - عن محمد بن سيرين، فذكره.\nوعن الحسن وابن سيرين، عن أبي هريرة ﵁، عن رسول الله -ﷺ- قال: «غفر لامرأة مومسة مرت بكلب على رأس ركي يلهث. قال: كاد يقتله العطش فنزعت خفها فأوثقته بخمارها، فنزعت له من الماء، فغفر لها بذلك» .\nأخرجه البخاري (٤/١٥٨) قال: حدثنا الحسن بن الصباح، قال: حدثنا إسحاق الأزرق. قال: حدثنا عوف، عن الحسن وابن سيرين، فذكراه.\n* أخرجه أحمد (٢/٥١٠) قال: حدثنا إسحاق. قال: أخبرنا عوف، عن أنس بن سيرين. قال عوف: ولا أعلمه إلا عن أبي هريرة. فذكره.","vol":"4","page":523},{"text":"٢٦٢٨ - (خ م) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «دَخَلت امْرَأةٌ النَّارَ في هِرَّةٍ: ربطتها، فلم تُطْعِمها، ولم تَدَعْها تأْكُل مِن خَشاشِ الأرض» .\nوفي رواية: «عُذِّبت امرأةٌ في هرَّةٍ سجنتْها حتى ماتت، فدخَلتْ النَّار، لا هيَ أَطْعَمتها وسقتها، إِذ هي حَبسَتها، ولا هي تَرَكَتها تَأكُل مِن خَشاشِ الأرض» . أخرجه البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خشاش) الأرض: هوامها، وما فيها من الحشرات.\n_________\n(١) رواه البخاري ٦ / ٢٥٤ في بدء الخلق، باب إذا وقع الذباب في شراب أحدكم فليغمسه، وفي الشرب، باب فضل سقي الماء، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٢٢٤٢) في البر، باب تحريم تعذيب الهرة.","vol":"4","page":525},{"text":"٢٦٢٩ - (م) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «عُذِّبَت امرأَةٌ في هِرَّةٍ، ربطتْها، لم تُطعِمها، ولم تَسقها، ولم تتركها تأكل من خَشاش الأرض» .\nوفي رواية: «حَشَرَاتِ الأرض» .\nوفي أخرى: «قال: دخلت امرأَة النَّارَ من جَرَّاءِ هِرَّةٍ - أو هِرٍّ - ربطتْها، فلا هي أطْعَمَتها، ولا هيَ أرْسَلَتها تُرَمْرِمُ مِن خَشاشِ الأرض، حتَّى مَاتت هَزْلًا» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من جراء هرة): الهرة السنور، يقال: فعلت ذلك من أجلك، ومن جرائك: بمعنى.\n(ترمرم): أي: تأكل، وكذلك ترتم، والمرمة (٢) من ذوات الظلف: كالفم من الأسنان.\n_________\n(١) رقم (٢٦١٩) في البر والصلة، باب تحريم تعذيب الهرة ونحوها.\n(٢) المرمة - بكسر الميم الأولى -: شفة البقرة، وكل ذات ظلف، لأنها بها تأكل. والمرمة - بالفتح - لغة فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٩) . ومسلم (٧/٤٤) و(٨/٩٨) قال: ثني محمد بن رافع وعبد ابن حميد. وابن ماجة (٤٢٥٦) قال: ثنا محمد بن يحيى وإسحاق بن منصور.\nخمستهم - أحمد، وابن رافع، وعبد بن حميد، ومحمد بن يحيى، وإسحاق بن منصور - عن عبد الرزاق. قال: أنبأنا معمر. قال: قال الزهري: وحدثني حميد بن عبد الرحمن، فذكره.\nوعن عروة، عن أبي هريرة، أن رسول الله -ﷺ- قال: «عذبت امرأة في هرة، لم تطعمها ولم تسقها ولم تتركها تأكل من خشاش الأرض» .\nأخرجه أحمد (٢/٢٨٦) قال: حدثنا حماد بن أسامة. وفي (٢/٤٢٤) قال: حدثنا أبو معاوية. ومسلم (٧/٤٤) قال: حدثنا أبو كريب. قال: حدثنا عبدة. (ح) وحدثنا أبو كريب. قال: حدثنا أبو معاوية (ح) وحدثنا محمد بن المثنى. قال: حدثنا خالد بن الحارث.\nأربعتهم - حماد بن أسامة، وأبو معاوية، وعبدة بن سليمان، وخالد بن الحارث- عن هشام بن عروة، عن أبيه، فذكره.\n(*) قال مسلم: وفي حديثهما «يعني أبا معاوية وخالد بن الحارث»: «ربطتها» وفي حديث أبي معاوية: «حشرات الأرض» .\nوعن همام بن منبه. قال: هذا ما حدثنا أبو هريرة، عن رسول الله -ﷺ-، فذكر أحاديث منها. وقال رسول الله -ﷺ-: «دخلت امرأة النار من جراء هرة لها، أو هر ربطتها، فلا هي أطعمتها ولا هي أرسلتها ترمم من خشاش الأرض حتى ماتت هزلا» .\nأخرجه أحمد (٢/٣١٧) . ومسلم (٧/٤٤) و(٨/٣٥) قال: حدثنا محمد بن رافع.\nكلاهما:- أحمد، وابن رافع - عن عبد الرزاق بن همام. قال: أخبرنا معمر، عن همام بن منبه، فذكره.\nوعن محمد بن زياد، عن أبي هريرة، عن النبي -ﷺ- قال: «دخلت النار امرأة في هرة، ربطتها ولم تدعها تأكل من خشاش الأرض» .\nأخرجه أحمد (٢/٤٥٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٦٧) قال: حدثنا عبد الرحمن. قال: حدثنا حماد. وفي (٢/٤٧٩) قال: حدثنا وكيع، عن حماد بن سلمة.\nكلاهما (شعبة، وحماد بن سلمة) عن محمد بن زياد، فذكره.\n-وعن محمد بن سيرين،عن أبي هريرة، عن النبي -ﷺ-: «أن امرأة دخلت النار في هرة ربطتها. فلم تدعها تصيب من خشاش الأرض. ولم تطعمها ولم تسقها حتى ماتت» .\nأخرجه أحمد (٢/٥٠٧) قال: حدثنا يزيد. قال: أخبرنا هشام، عن محمد، فذكره.\n- وعن علقمة. قال: كنا عند عائشة فدخل أبو هريرة. فقالت: أنت الذي تحدث أن امرأة عذبت في هرة أنها ربطتها. فلم تطعمها ولم تسقها؟ فقال: سمعته منه، يعني النبي -ﷺ-.\n«قال عبد الله بن أحمد: كذا قال أبي» .فقالت: هل تدري ما كانت المرأة؟ إن المرأة مع ما فعلت كانت كافرة. وإن المؤمن أكرم على الله ﷿ من أن يعذبه في هرة. فإذا حدثت عن رسول الله -ﷺ- فانظر كيف تحدث.\nأخرجه أحمد (٢/٥١٩) قال: حدثنا سليمان بن داود، يعني الطيالسي. قال: حدثنا أبو عامر الخزاز، عن سيار، عن الشعبي، عن علقمة، فذكره.\n- وعن موسى بن يسار، وعن الأعرج، عن أبي هريرة. قال: قال رسول الله -ﷺ-: «دخلت امرأة النار في هر، أو هرة ربطتها، فلا هي أطعمتها ولا هي أرسلتها تأكل من خشاش الأرض حتى ماتت في رباطها هزلا» .\nأخرجه أحمد (٢/٥٠١) قال: حدثنا يزيد. قال: أخبرنا محمد، عن موسى بن يسار، عن أبي هريرة، - وعن أبي الزناد، عن الأعرج، عن أبي هريرة، فذكره.\nوعن سعيد المقبري، عن أبي هريرة، عن النبي -ﷺ- مثله.\nهكذا ذكره البخاري ومسلم عقب حديث نافع. عن ابن عمر ﵄، عن النبي -ﷺ- قال: «دخلت امرأة النار في هرة ربطتها. فلم تطعمها ولم تدعها تأكل من خشاش الأرض» .\nأخرجه البخاري (٤/١٥٨) . ومسلم (٧/٤٣) و(٨/٣٥) . كلاهما - البخاري، ومسلم - عن نصر بن علي الجهضمي، قال: حدثنا عبد الأعلى. عن عبيد الله بن عمر، عن سعيد المقبري، فذكره.","vol":"4","page":526},{"text":"٢٦٣٠ - (د) عبد الله بن جعفر - ﵁ -: قال: «أَردَفني رسولُ الله - ﷺ- خَلْفَهُ ذاتَ يومٍ، فأسَرَّ إِليَّ حَديثًا، لا أُحَدِّثُ به أحدًا ⦗٥٢٧⦘ من الناس، وكان أَحَبَّ ما اسْتَتَرَ به رسولُ الله -ﷺ- لحَاجَتِهِ هَدَفًا أو حائِشَ نَخْلٍ، فدخل حائطًا لرَجُلٍ من الأنصار، فَإِذَا فيه جَمَلٌ، فلما رأى النبيَّ -ﷺ- حَنَّ، وذَرَفَتْ عَيناهُ، فأتَاهُ رسولُ الله - ﷺ-، فمسحَ ذِفْرَاهُ، فسكتَ، فقال: مَنْ رَبُّ هذا الجملِ؟ لِمَن هذا الجَملُ؟ فجاءَ فَتى مِن الأنصارِ، فقال: لي يا رسول الله، فقال له: أَفلا تَتَّقي اللهَ في هذه البَهيمةِ التي مَلَّكَكَ اللهُ إِيَّاها، فَإِنَّهُ شَكا إِليَّ: أَنَّكَ تُجِيعُهُ وتُدْئِبُهُ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هدفًا): الهدف: ما ارتفع من بناء ونحوه، ومنه هدف الرامي.\n(حائش النخل): نخلات مجتمعة.\n(حائطًا): الحائط: البستان.\n(ذِفْراه): ذِفْرى البعير: هي الموضع الذي يعرق من قفاه، ويجعل فيه القطران، وهما ذِفْريان.\n(تُدْئِبُه): دأب فلان في عمله: إذا جد وتعب يريد إنك تتعبه بكثرة ما تستعمله.\n_________\n(١) رقم (٢٥٤٩) في الجهاد، باب ما يؤمر به من القيام على الدواب والبهائم، وإسناده صحيح، ورواه مسلم وابن ماجة، وليس عندهما قصة الجمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٠٤) (١٧٤٥) قال: حدثنا يزيد (ح) وحدثنا بهز وعفان. والدارمي (٦٦٩و٧٦١) قال: أخبرنا حجاج بن منهال. ومسلم (١/١٨٤) قال: حدثنا شيبان بن فروخ وعبد الله ابن محمد بن أسماء الضبعي. وفي (٧/١٣٢) قال: حدثنا شيبان بن فروخ. وأبو داود (٢٥٤٩) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٣٤٠) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو النعمان. وابن خزيمة (٥٣) قال: حدثنا الحسن بن محمد الزعفراني، قال: حدثنا يزيد بن هارون. ثمانيتهم - يزيد، وبهز، وعفان، وحجاج، وشيبان، وعبد الله بن محمد، وموسى، وأبو النعمان - عن مهدي بن ميمون.\n٢ - وأخرجه أحمد (١/٢٠٥) (١٧٥٤) قال: حدثنا وهب بن جرير، قال: حدثنا أبي.\nكلاهما - مهدي، وجرير - عن محمد بن عبد الله بن أبي يعقوب، عن الحسن بن سعد مولى الحسن بن علي، فذكره.\n(*) روايات مسلم والدارمي وابن ماجة وابن خزيمة ليس فيها قصة الجمل.","vol":"4","page":526},{"text":"٢٦٣١ - (د) سهل بن الحنظلية - ﵁ -: قال: «مرَّ رسولُ الله - ﷺ- ببعير قد لَحِقَ ظهرهُ ببطنِهِ، فقال: اتَّقُوا اللهَ فِي هذه البهائمِ المُعْجَمَةِ: فَاركَبوها صَالِحة، وَكُلُوهَا صالحة» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المعجمة): العجماء الدابة، سميت بذلك؛ لأنها لا تنطق، ومنه الأعجمي، وهو الذي لا يفصح.\n_________\n(١) رقم (٢٥٤٨) في الجهاد، باب ما يكره من الخيل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٨٠) قال: حدثنا علي بن عبد الله، قال: حدثني الوليد بن مسلم، قال: حدثني عبد الرحمن بن يزيد بن جابر. وأبو داود (١٦٢٩) و(٢٥٤٨) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا مسكين «يعني ابن بكير»، قال: حدثنا محمد بن مهاجر. وابن خزيمة (٢٣٩١ و٢٥٤٥) قال: حدثنا محمد بن يحيى، قال: حدثنا النفيلي، قال: حدثنا مسكين الحذاء، قال: حدثنا محمد بن المهاجر.\nكلاهما:- عبد الرحمن بن يزيد، ومحمد بن المهاجر - عن ربيعة بن يزيد، عن أبي كبشة السلولي، فذكره.\n(*) رواية محمد بن المهاجر، عند أبي داود (٢٥٤٨)،وابن خزيمة (٢٥٤٥) مختصرة على: «مر رسول الله -ﷺ- ببعير قد لحق ظهره ببطنه، فقال: اتقوا الله في هذه البهائم المعجمة، فاركبوها صالحة، وكلوها صالحة» .","vol":"4","page":528},{"text":"٢٦٣٢ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِيَّاكُمْ أَن تَتَّخِذُوا دَوَابَّكُم مَنَابِرَ، فَإِنَّ اللهَ إِنَّمَا سَخَّرَها لكم لِتُبْلِغَكُم إِلى بَلَدٍ لم تَكُونُوا بَالِغِيهِ إِلا بِشِقِّ الأَنفُسِ، وَجَعَلَ لكم الأرضَ، فَعلَيها فاقضُوا حاجَتَكُم» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِشِقِّ الأنفس): شق الأنفس جهدها وما تعانيه عند طلب الأمر الشاق، والحال الصعبة من الشدة.\n_________\n(١) رقم (٢٥٦٧) في الجهاد، باب في الوقوف على الدابة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٦٧) قال: ثنا عبد الوهاب بن نجدة، قال: ثنا ابن عياش، عن يحيى بن أبي عمرو السيباني، عن أبي مريم، فذكره.","vol":"4","page":528},{"text":"٢٦٣٣ - (د) عبد الرحمن بن عبد الله بن مسعود - ﵀-: عن أَبيه ⦗٥٢٩⦘ قال: «كُنَّا مع رسولِ الله - ﷺ- في سَفَرٍ، فانطلقَ لحَاجَتِه، فَرَأينا حُمَّرَة معها فَرخَانِ، فَأَخَذْنَا فَرخَيها، فَجَاءت الحُمَّرَةُ، فجَعَلتْ تُعَرِّشُ، فَلمَا جاءَ رسولُ الله -ﷺ- قال: مَنْ فَجَعَ هذه بِوَلَدِهَا؟ رُدُّوا ولدَهَا (١) إِليها، ورَأى قَريَةَ نَمْلٍ قَدْ أحْرَقناهَا، فقال: مَن أَحرَقَ هذه؟ قُلنا: نحن، قال: إِنَّهُ لا ينبغي أَنْ يُعَذِّبَ بعذاب النارِ إِلا رَبُّ النَّار» . أَخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُمَّرة): الحُمّر: ضرب من الطير من قد العصفور، وواحدها: حُمَّرة.\n(يُعَرِّش): عَرَّش الطائر: إذا رفرف، وذلك أن يرخي جناحيه ويدنو من الأرض ليسقط، ولا يسقط، ومن رواه «يُفَرِّش» - بالفاء - فهو مأخوذ من فرش الجناح وبسطه.\n(قرى نمل): مساكنها.\n_________\n(١) في الأصل: بولدها.\n(٢) رقم (٢٦٧٥) في الجهاد، باب كراهية حرق العدو بالنار، ورقم (٥٢٦٨) في الأدب، باب في قتل الذر، ورواه أيضًا أحمد في \" المسند \" ١ / ٤٠٤، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٣٩٦) (٣٧٦٣) قال: ثنا أبو النضر. قال: ثنا المسعودي. وفي (١/٤٢٣) (٤٠١٨) قال: ثنا عبد الرزاق. قال: نا سفيان، عن أبي إسحاق الشيباني، والبخاري في «الأدب المفرد» (٣٨٢) قال: ثنا طلق بن غنام، قال: ثنا المسعودي. وأبو داود (٢٦٧٥ و٥٢٦٨) قال: ثنا أبو صالح محبوب بن موسى، قال: أخبرنا أبو إسحاق الفزاري، عن أبي إسحاق الشيباني.\nكلاهما - عبد الرحمن بن عبد الله المسعودي، وسليمان بن أبي سليمان أبو إسحاق الشيباني - عن الحسن ابن سعد، عن عبد الرحمن بن عبد الله، فذكره.\n* أخرجه أحمد (١/٤٠٤) (٣٨٣٥) قال: حدثنا أبو قطن، قال: حدثنا المسعودي، عن الحسن بن سعد. وفي (١/٤٠٤) (٣٨٣٦) قال: حدثنا يزيد. قال: أخبرنا المسعودي، عن القاسم والحسن بن سعد.\nكلاهما- الحسن بن سعد، والقاسم - عن عبد الرحمن بن عبد الله، قال: نزل رسول الله -ﷺ- منزلا.... فذكر الحديث. «مرسل» . لم يقل: «عن أبيه» .","vol":"4","page":528},{"text":"٢٦٣٤ - (د) محمد بن إسحاق [بن يسار]: عن رجل من أَهل الشام يقال له: أبو مَنْظور، عن عمه عامر الرام، أَخي الخَضِر، قال أَبو داود: قال النفيليُّ - وهو الخضر-: ولكن كذا قال، قال: إِنَا لَبِبلادِنا إِذْ رُفِعَت لَنا ⦗٥٣٠⦘ رَاياتٌ وَأَلْوِيةٌ، فَقُلْتُ: مَا هَذا؟ قالوا: هَذَا لِواءُ رسولِ الله - ﷺ-، فَأتَيتُهُ وهو جالسٌ تحتَ شجرةٍ، وقد بُسِطَ لَهُ كِسَاءٌ، وهو جَالِسٌ عليه، وقد اجْتَمَعَ إِليهِ أَصحَابُهُ، فجلستُ إليهِم، قال: فذكر رسولُ الله - ﷺ- الأسقامَ والأمْراضَ، فقال: إِنَّ المُؤْمِن إِذَا أَصَابه السَّقَمُ، ثُمَّ أَعفَاهُ اللهُ ﷿ منه كان كفَّارة لما مَضَى من ذُنُوبِهِ، وموعظة له فيما يستقْبِل، وَإِنَّ المُنَافِق إذا مرض ثمَّ أُعْفيَ كانَ كالبعيرِ عَقَله أَهلُه ثم أَرسَلُوه فَلَم يَدْرِ لم عقلوه؟ ولم أَرسلوه؟، فقال رجلٌ ممن حوله: يا رسولَ الله، وما الأسقامُ؟ والله ما مَرِضتُ قط، قال: قم [عَنَّا]، فَلَستَ منا، قال: فبينما نحنُ عندَهُ إِذْ أَقْبَلَ رجلٌ وعليه كساءٌ، وفي يَدِهِ شَيءٌ قَد التَفَّ عليه، فقال: يا رسولَ اللهِ، إِنِّي لَمَا رأَيتُكَ أقْبَلتُ، فَمَرَرتُ بِغَيْضَةِ شجرٍ، فَسَمِعتُ فيها أصواتَ فِرَاخِ طَائِرٍ، فَأَخَذتُهنَّ، فوضَعتُهنَّ في كِسائي، فجاءت أُمُّهُنَّ، فَاسْتَدَارَتْ على رأسي، فكشَفتُ لها عَنهنَّ، فوقَعَتْ عليهنَّ، فلففْتُها مَعهن بِكسائي، فَهُنَّ أُولاءِ معي، فقال: ضَعْهُنَّ، ففعلتُ، فَأَبتْ أُمُّهنَّ إِلا لُزُومَهُنَّ، فقال رسولُ الله - ﷺ-[لأصحابه]: أَتَعْجَبُونَ لرُحْمِ أمِّ الفراخِ على فِرَاخِها؟ قالوا: نعم، قال: والذي بَعثَني بالحقِ، للهُ أرحَم بعبادهِ مِن أمِّ الفراخِ بِفرَاخِها، ارجع بهنَّ حتى تَضَعَهنَّ مِن حيثُ أَخَذتَهُنَّ، وأُمُّهنَّ معهن، فرجع بهن. أَخرجه أبو داود (١) . ⦗٥٣١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ألوية): الألوية: جمع لواء، وهي الراية الكبيرة دون الأعلام والبنود.\n(عافاه) الله: وأعفاه: بمعنى، والاسم: العافية.\n(كفارة): الكفارة فعالة من التكفير، وهي التغطية والستر، كأنها خصلة تستر الذنب وتغطيه وتمحوه.\n(عقله): عقلت البعير: إذا شددت يده مكفوفة بحبل لئلا يند.\n_________\n(١) رقم (٣٠٨٩) في الجنائز، باب الأمراض المكفرة للذنوب، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٠٨٩) قال: ثنا عبد الله بن محمد النفيلي، قال: ثنا محمد بن سلمة، عن محمد بن إسحاق، فذكره.","vol":"4","page":529},{"text":"٢٦٣٥ - (خ م د س) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «قَرَصَت نملةٌ نبيًّا من الأنبياء، فأمرَ بقَريةِ النَّملِ فَأُحْرِقَت، فأوحى اللهُ [إِليهِ]: أَنْ قرَصَتْكَ نَملةٌ أَحرَقْتَ أُمَّة مِن الأُممِ تُسبِّح؟» .\nوفي رواية قال: نزل نبيّ من الأنبياء تحت شجرة، فلدَغَته نملة فأمر بجَهَازهِ فأُخرج من تحتها، ثم أَمرَ ببيتها فأُحرقَ بالنار، فَأوحَى اللهُ ﷿ إليه: «فهَلاَّ نملة واحدة؟» . أخرجه البخاري، ومسلم، وأبو داود، والنسائي.\nوزاد النسائي في إحدى رواياته: «فإِنهنَّ يُسبِّحن» (١) .\n_________\n(١) رواه البخاري ٦ / ١٠٨ في الجهاد، باب إذا حرق المشرك المسلم هل يحرق، وفي بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، ومسلم رقم (٢٢٤١) في السلام، باب النهي عن قتل النمل، وأبو داود رقم (٥٢٦٥) في الأدب، باب في قتل الذر، والنسائي ٧ / ٢١٠ و٢١١ في الصيد، باب قتل النمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٠٢) قال: حدثنا عتاب، قال: أخبرنا عبد الله. والبخاري (٤/٧٥) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث. ومسلم (٧/٤٣) قال: حدثني أبو الطاهر وحرملة بن يحيى، قالا: أخبرنا ابن وهب. وأبو داود (٥٢٦٦) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الله بن وهب. وابن ماجة (٣٢٢٥) قال: حدثنا أحمد بن عمرو بن السرح وأحمد بن عيسى المصريان، قالا: حدثنا عبد الله بن وهب. (ح) وحدثنا محمد بن يحيى. قال: حدثنا أبو صالح. قال: حدثني الليث. والنسائي (٧/٢١٠) قال: أخبرنا وهب بن بيان، قال: حدثنا ابن وهب.\nثلاثتهم (عبد الله بن المبارك، والليث، وعبد الله بن وهب) عن يونس، عن ابن شهاب الزهري، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، فذكراه.\n- وعن الأعرج، عن أبي هريرة أن النبي -ﷺ- قال: «نزل نبي من الأنبياء تحت شجرة، فلدغته نملة. فأمر بجهازه فأخرج من تحتها، ثم أمر بها فأحرقت. فأوحى الله إليه: فهلا نملة واحدة» .\nأخرجه أحمد (٢/٤٤٩) قال: حدثنا يزيد، قال: أخبرنا محمد، والبخاري (٤/١٥٨) قال: حدثنا إسماعيل بن أبي أويس، قال: حدثني مالك. ومسلم (٧/٤٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا المغيرة، يعني ابن عبد الرحمن الحزامي. وأبو داود (٥٢٦٥) قال: حدنا قتيبة بن سعيد. عن المغيرة، يعني ابن عبد الرحمن. والنسائي «الكبرى / الورقة ١١٥ - ب» قال: أخبرنا قتيبة بن سعيد، قال: حدثنا المغيرة. (ح) وحدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث. قال: حدثنا الليث، عن ابن عجلان.\nثلاثتهم - محمد بن عجلان، ومالك، والمغيرة بن عبد الرحمن - عن أبي الزناد، عن عبد الرحمن بن هرمز الأعرج، فذكره.\n- وعن همام بن منبه، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «نزل نبي من الأنبياء تحت شجرة. فلدغته نملة. فأمر بجهازه فأخرج من تحتها وأمر بها فأحرقت في النار. قال: فأوحى الله إليه. فهلا نملة واحدة» .\nأخرجه أحمد (٢/٣١٣) . ومسلم (٧/٤٣) قال: حدثنا محمد بن رافع.\nكلاهما (أحمد بن حنبل، وابن افع) عن عبد الرزاق بن همام، قال: أخبرنا معمر، عن همام بن منبه، فذكره.\n- وعن ابن سيرين، عن أبي هريرة،عن النبي -ﷺ- مثله، وزاد: «فإنهن يسبحن» .\nهكذا ذكره النسائي عقب حديث الأشعث، عن الحسن: نزل نبي من الأنبياء تحت شجرة فلدغته نملة. فأمر ببيتهن فحرق على ما فيها. فأوحى الله إليه: فهلا نملة واحدة» .\nأخرجه النسائي (٧/٢١١) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا النضر، وهو ابن شميل، قال: وقال الأشعث، عن ابن سيرين، فذكره.","vol":"4","page":531},{"text":"<span data-type=\"title\" id=toc-523>الكتاب الثاني: في الرفق</span>\n٢٦٣٦ - (م د) عائشة - ﵂ -: أَنَّ النبيَّ - ﷺ- قال: «إِنَّ الرِّفقَ لا يكونُ في شيء إِلا زَانَهُ، ولا يُنْزَعُ مِن شيء إِلا شانَهُ» .\nوفي رواية: «قال: ركبتْ عائشةُ بعيرًا، وكانت فيه صُعوبة، فجعلت تُرَدِّدُهُ، فقال لها رسولُ الله - ﷺ-: عليكِ بالرِّفق» - ثم ذكر مثله ... .\nوفي أخرى: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّ اللهَ رَفيقٌ يُحِبُّ الرِّفْقَ، ويُعطي على الرِّفْقِ ما لا يُعْطي على العنفِ، وما لا يُعطي على مَا سِواهُ» . أخرجه مسلم.\nوفي رواية أبي داود عن المقدام بن شُريح عن أبيه قال: «سألتُ عائشة عن البَداوة؟ فقالت: كان رسولُ الله - ﷺ- يبدو إِلى هذه التِّلاعِ، وإِنَّهُ أراد البَدَاوَةَ مرة، فأرسلَ إِليَّ ناقة مُحَرَّمَة من إِبل الصدقة، فقال لي: يا عائشة، ارفُقي، فَإِنَّ الرِّفق لم يكن في شيء قطُّ إِلا زَانَهُ، ولا نُزِعَ من شيء إِلا شانَهُ» (١) . ⦗٥٣٣⦘\nوفي رواية ذكرها رزين بعد قوله: «مُحَرَّمَة» قال: وهي التي لم تُركب، فَتَلَدَّنَتْ علَيَّ، فلعَنتُها، فقال لي رسولُ الله - ﷺ-: «مَهلًا يا عائشة، إِنَّ اللهَ يُحِبُّ الرِّفق في الأمر كُلِّهِ، فعليكِ بالرفق» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شانه): الشين: ضد الزين، وهو العيب.\n(العُنف) [بالضم]: ضد الرفق واللين.\n(البداوة): الخروج إلى البادية، وفيها لغتان. فتح الباء وكسرها.\n(التِّلاع): جمع تِلْعة، وهي مجرى أعلى الأرض إلى بطون الأودية وقيل: هي ما ارتفع من الأرض، وما انخفض منها، فهو من الأضداد.\n(محرَّمة): عنده ناقة محرمة: إذا لم تُرْضَ ولم تذلل، ومنه قولهم: أعرابي محرَّم: إذا كان أول ما يدخل المِصْر، لم يخالط الناس، ولم يجالسهم.\n(فتلدَّنت): تلدَّنت الدابة إذا لم تنبعث في السير.\n_________\n(١) رواه مسلم رقم (٢٥٩٣) في البر والصلة: باب فضل الرفق، وأبو داود رقم (٢٤٧٨) في الجهاد، باب ما جاء في الهجرة ورقم (٤٨٠٨) في الأدب، باب في الرفق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٨) قال: حدثنا ابن نمير. قال: حدثنا شريك. وفي (٦/١١٢) قال: حدثنا حسين. قال: حدثنا إسرائيل. وفي (٦/١٢٥) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/٢٠٦) قال: حدثنا وكيع. قال: حدثنا إسرائيل وشريك. وفي (٦/٢٢٢) قال: حدثنا حجاج وابن نمير. قالا: حدثنا شريك. والبخاري في «الأدب المفرد» (٤٦٩) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. وفي (٤٧٥) قال: حدثنا أبو الوليد. قال: حدثنا شعبة. وفي (٥٨٠) قال: حدثنا محمد بن الصباح. قال: حدثنا شريك. ومسلم (٨/٢٢) قال: حدثنا عبيد الله بن معاذ العنبري. قال: حدثنا أبي قال: حدثنا شعبة. (ح) وحدثناه محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وأبو داود (٢٤٧٨) قال: حدثنا أبو بكر وعثمان ابنا أبي شيبة، قالا: حدثنا شريك، وفي (٤٨٠٨) قال: حدثنا عثمان وأبو بكر ابنا أبي شيبة ومحمد بن الصباح البزاز. قالوا: حدثنا شريك.\nثلاثتهم (شريك، وإسرائيل، وشعبة) عن المقدام بن شريح بن هانئ، عن أبيه، فذكره.\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"4","page":532},{"text":"٢٦٣٧ - (د) عبد الله بن مغفل - ﵁ -: قال: قال لي رسولُ الله - ﷺ-: «إِنَّ اللهَ ﷿ رَفيق يحِبُّ الرِّفق، ويُعْطي عليه ما لا يُعطي على العُنْفِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٠٧) في الأدب، باب في الرفق، وهو حديث حسن، وهو بمعنى حديث مسلم الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٨٧) قال: ثنا عفان، قال: ثنا حماد بن سلمة، قال: نا يونس، وحميد. وفي (٤/٨٧) قال: ثنا أسود بن عامر، قال: ثنا حماد بن سلمة، عن يونس. والدارمي (٢٧٩٦) . وعبد بن حميد (٥٠٤) قالا: ثنا حجاج بن منهال، قال: ثنا حماد بن سلمة، عن يونس، وحميد. والبخاري في «الأدب المفرد» (٤٧٢) قال: ثنا موسى، قال: ثنا حماد، عن حميد، وعن يونس. وأبو داود (٤٨٠٧) قال: ثنا موسى بن إسماعيل، قال: ثنا حماد، عن يونس، وحميد.\nكلاهما (يونس، وحميد) عن الحسن، فذكره.","vol":"4","page":533},{"text":"٢٦٣٨ - (م د) جرير بن عبد الله - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ يُحرَمِ الرِّفقَ يُحرَم الخيرَ كلَّه» . أخرجه مسلم، وأَبو داود. ولم يذكر مسلم: «كُلَّهُ» (١) .\n_________\n(١) رواه مسلم رقم (٢٥٩٢) في البر، باب فضل الرفق، وأبو داود رقم (٤٨٠٩) في الأدب، باب في الرفق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٣٦٢) قال: ثنا يحيى. ومسلم (٨/٢٢) قال: ثنا يحيى بن يحيى، قال: نا عبد الواحد بن زياد. كلاهما (يحيى وعبد الواحد) عن محمد بن أبي إسماعيل\n٢ - وأخرجه أحمد (٤/٣٦٦) قال: ثنا وكيع، وأبو معاوية، وهو الضرير. والبخاري في «الأدب المفرد» (٤٦٣) قال: ثنا مسدد،قال: ثنا أبوعوانة. وفي (٤٦٣) قال: ثنا محمد بن كثير، قال: نا شعبة. ومسلم (٨/٢٢) قال: ثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج، ومحمد بن عبد الله بن نمير، قالوا: ثنا وكيع (ح) وثنا أبو كريب، قال: ثنا أبو معاوية (ح) وثنا أبو سعيد الأشج، قال: ثنا حفص - يعني ابن غياث - (ح) وثنا زهير بن حرب، وإسحاق بن إبراهيم. قال زهير: ثنا، وقال إسحاق: نا جرير. وأبو داود (٤٨٠٩) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا أبو معاوية، ووكيع. وابن ماجة (٣٦٨٧) قال: ثنا علي بن محمد، قال: ثنا وكيع. ستتهم (وكيع، وأبو معاوية، وأبو عوانة، وشعبة، وحفص، وجرير) عن الأعمش.\nوأخرجه مسلم (٨/٢٢) قال: ثنا محمد بن المثنى، قال: ثني يحيى بن سعيد، عن سفيان،قال: ثنا منصور. كلاهما (الأعمش، ومنصور) عن تميم بن سلمة.\nكلاهما (محمد بن أبي إسماعيل، وتميم) عن عبد الرحمن بن هلال العبسي، فذكره.","vol":"4","page":534},{"text":"٢٦٣٩ - (ت) أبو الدرداء - ﵁ -: أَنَّ النبيَّ - ﷺ- قال: «مَن أُعطِيَ حَظَّهُ مِن الرِّفق فقد أُعْطِيَ حَظَّهُ مِن الخَيرِ، وَمنْ حُرِمَ حَظَّهُ مِن الرِّفق، فقد حُرِم حَظَّهُ من الخير» .\nأخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠١٤) في البر، باب ما جاء في الرفق، ورواه أيضًا أحمد في \" المسند \"، والبغوي في \" شرح السنة \"، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٩٣) و(٣٩٤) . وأحمد (٦/٤٥١) وعبد بن حميد (٢١٤) قال: حدثني ابن أبي شيبة. والبخاري في «الأدب المفرد» (٤٦٤) قال: حدثنا عبد الله بن محمد. والترمذي (٢٠٠٢ و٢٠١٣) قال: حدثنا ابن أبي عمر.\nخمستهم (الحميدي، وأحمد بن حنبل، وابن أبي شيبة، وعبد الله بن محمد، وابن أبي عمر) عن سفيان بن عيينة، قال: حدثنا عمرو بن دينار، عن ابن أبي مليكة، عن يعلى بن مملك، عن أم الدرداء، فذكرته.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"4","page":534},{"text":"٢٦٤٠ - (د) أبو موسى الأشعري - ﵁ -: قال: «كان رسولُ الله - ﷺ- إِذا بَعثَ أَحدًا مِن أَصْحَابِهِ في بَعضِ أَمْرِهِ، قال: بَشِّرُوا ولا تُنَفِّرُوا، ويَسِّروا ولا تُعَسِّروا» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٣٥) في الأدب، باب في كراهية المراء، وإسناده صحيح، ورواه أيضًا البخاري ومسلم من حديث أبي موسى الأشعري ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قلت: أصل الحديث في الصحيحين بلفظ «بعثني رسول الله -ﷺ- ومعاذا إلى اليمن، فقال: ادعوا الناس وبشرا ولا تنفرا، ويسرا ولا تعسرا، قال:فقلت: يا رسول الله، أفتنا في شرابين كنا نصنعهما باليمن: البتع، وهو من العسل، ينبذ حتى يشتد، والمزر، وهو من الذرة والشعير، ينبذ حتى يشتد. قال: وكان رسول الله -ﷺ- قد أعطي جوامع الكلم بخواتمه. فقال: أنهى عن كل مسكر، أسكر عن الصلاة» .\n١ - أخرجه أحمد (٤/٤١٠) قال: حدثنا وكيع. قال: حدثنا شعبة. وفي (٤/٤١٧) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة. والبخاري (٤/٧٩) قال: حدثنا يحيى. قال: حدثنا وكيع، عن شعبة. وفي (٥/٢٠٤) قال: حدثني إسحاق، قال: حدثنا خالد، عن الشيباني. وفي (٨/٣٦) قال: حدثني إسحاق، قال: حدثنا النضر، قال: أخبرنا شعبة. ومسلم (٥/١٤١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع، عن شعبة. وفي (٥/١٤١ و٦/٩٩ و١٠٠) قال: حدثنا محمد بن عباد، قال: حدثنا سفيان، عن عمرو. وفي (٥/١٤١) و(٦/١٠٠) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن أحمد بن أبي خلف، قالا: حدثنا زكريا بن عدي، قال: حدثنا عبيد الله، وهو ابن عمرو، عن زيد ابن أبي أنيسة. وفي (٦/٩٩) قال: حدثنا قتيبة بن سعيد، وإسحاق بن إبراهيم، قالا: حدثنا وكيع، عن شعبة. وابن ماجة (٣٣٩١) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود، قال: حدثنا شعبة. والنسائي (٨/٢٩٨) قال: أخبرنا أحمد بن عبد الله بن سويد بن منجوف، وعبد الله بن الهيثم، عن أبي داود، عن شعبة.\nأربعتهم - شعبة، والشيباني، وعمرو، وزيد بن أبي أنيسة - عن سعيد بن أبي بردة.\n٢ - وأخرجه أحمد (٤/٣٩٩) قال: حدثنا عبد الله بن محمد «قال عبد الله بن أحمد: وسمعته إنا من عبد الله بن محمد» .ومسلم (٥/١٤١) قال: حدثنا أبو بكر بن أبي شيبة. وأبو كريب. وأبو داود (٤٨٣٥) قال: حدثنا عثمان بن أبي شيبة.\nثلاثتهم - عبد الله بن محمد أبو بكر، وأبو كريب، وعثمان - قال: حدثنا أبو أسامة، عن بريد بن عبد الله بن أبي بردة.\n٣ - وأخرجه أحمد (٤/٤١٥) . والنسائي (٨/٢٩٨) قال: أخبرنا يحيى بن موسى البلخي، وفي (٨/٢٩٩) قال: أخبرنا عمرو بن علي.\nثلاثتهم - أحمد، ويحيى، وعمرو - عن أبي داود سليمان بن داود، عن حريش بن سليم، قالوا: حدثنا طلحة بن مصورف.\n٤ -وأخرجه الدارمي (٢١٠٤) قال: أخبرنا محمد بن يوسف. والنسائي (٨/٢٩٨) قال: أخبرنا أحمد بن عبد الله بن علي، قال: حدثنا عبد الرحمن.\nكلاهما - محمد بن يوسف، وعبد الرحمن بن مهدي - عن إسرائيل، عن أبي إسحاق.\n٥ - وأخرجه أحمد (٤/٤٠٧) قال: حدثنا يحيى بن سعيد، قال: حدثنا قرة، قال: حدثنا سيار أبو الحكم.\n٦ - وأخرجه أبو داود (٣٦٨٤) قال: حدثنا وهب بن بقية، عن خالد، عن عاصم بن كليب.\n٧ - وأخرجه النسائي (٨/٣٠٠) قال: أخبرنا محمد بن آدم بن سليمان، عن ابن فضيل، عن الشيباني.\nسبعتهم - سعيد بن أبي بردة، وبريد، وطلحة، وأبو إسحاق، وسيار، وعاصم، وسليمان بن أبي سليمان الشيباني- عن أبي بردة، فذكره.\n(*) الروايات مطولة ومختصرة. ومنهم من اختصره على: «كل مسكر حرام» .\n(*) وجاء مختصرا على: «يسرا ولا تعسرا. وبشرا ولا تنفرا. وتطاوعا ولا تختلفا» .\n(*) وفي رواية أبي أسامة: «كان رسول الله -ﷺ- إذا بعث أحدا من أصحابه، في بعض أمره، قال: بشروا ولا تنفروا، ويسروا ولا تعسروا» .\n* أخرجه أحمد (٤/٤١٢) قال: حدثنا وكيع. والبخاري (٥/٢٠٥) قال: حدثنا مسلم. وفي (٩/٨٧) قال: حدثنا محمد بن بشار. قال: حدثنا العقدي.\nثلاثتهم - وكيع، ومسلم بن إبراهيم، وأبو عامر العقدي - قالوا: حدثنا شعبة، قال: حدثنا سعيد بن أبي بردة، عن أبيه، قال: بعث النبي -ﷺ- جده أبا موسى ومعاذا إلى اليمن..... الحديث «مرسل» .\n(*) قال عبد الله بن أحمد - عقب رواية وكيع -: أظنه عن أبي موسى.\n(*) وقال البخاري عقب رواية مسلم بن إبراهيم: تابعه العقدي ووهب «وفي رواية: وهيب» عن شعبة. وقال وكيع والنضر وأبو داود: عن شعبة، عن سعيد، عن أبيه، عن جده، عن النبي -ﷺ-.","vol":"4","page":534},{"text":"<span data-type=\"title\" id=toc-524>الكتاب الثالث: في الرهن</span>\n٢٦٤١ - (خ د ت) أبو هريرة - ﵁ -: قال: «كان رسولُ الله -ﷺ- يقول: يُرْكَبُ الرَّهن بنفقته، ويُشْرَبُ لبنُ الدَّرِّ إِذَا كان مرهونًا، وعلى الذي يَشرب ويَركب: النفقةُ» . هذه رواية البخاري.\nوفي رواية الترمذي قال: «الظَّهْرُ يُركَبُ، إِذا كان مرهونًا، وَلَبنُ الدَّرِّ يُشْرَب إذا كان مرهونًا، وعلى الذي يَركب ويَشرب نفقتُه» .\nوفي رواية أبي داود قال: «لبنُ الدَّرِّ يُحْلَبُ بنفقته، إِذا كان مرهونًا، والظَّهْرُ يُركبُ بِنَفَقَتِهِ إِذا كان مَرهُونًا، وَعلى الذي يَركَبُ ويَحلِبُ: النفقة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدَّر): في أصل الكلام: اللبن، ويقال: در ضرع الناقة، والشاة: إذا امتلأ لبنًا.\n_________\n(١) رواه البخاري ٥ / ١٠١ و١٠٢ في الرهن، باب الرهن مركوب ومحلوب، والترمذي رقم (١٢٥٤) في البيوع، باب في الانتفاع بالرهن، وأبو داود رقم (٣٥٢٦) في البيوع، باب في الرهن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٢٨) قال: ثنا هشيم. وفي (٢/٤٧٢) قال: ثنا يحيى. والبخاري (٣/١٨٧) قال: ثنا أبو نعيم. (ح) وثنا محمد بن مقاتل. قال: نا عبد الله. وأبو داود (٣٥٢٦) قال: ثنا هناد، عن ابن المبارك. وابن ماجة (٢٤٤٠) قال: ثنا أبو بكر بن أبي شيبة. قال: ثنا وكيع. والترمذي (١٢٥٤) قال: حدثنا أبو كريب ويوسف بن عيسى. قالا: حدثنا وكيع.\nخمستهم (هشيم، ويحيى، وأبو نعيم، وعبد الله بن المبارك، ووكيع) عن زكريا بن أبي زائدة، عن الشعبي، فذكره.","vol":"4","page":535},{"text":"٢٦٤٢ - () أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «الرَّهنُ لمن رَهَنه، له غُنْمُهُ، وعليه غُرْمُهُ» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (له غنمه وعليه غرمه) معنى هذا الكلام: أن زيادة الرهن ونماءه وفضل قيمته للراهن، وعلى المرتهن ضمانه إن هلك، فالغنم: الفائدة، والغُرم: إقامة العوض.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد أخرجه ابن حبان في صحيحه، والدارقطني، والحاكم في \" المستدرك \"، والبيهقي من طريق زياد بن سعد عن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعًا، وأخرجه ابن ماجة من طريق إسحاق ابن راشد عن الزهري عن سعيد بن المسيب عن أبي هريرة، ورواه الأوزاعي والشافعي عن سعيد بن المسيب مرسلًا، وأخرجه الحاكم من طرق عن الزهري موصولة أيضًا، ورواه أبو داود في مراسيله عن الزهري عن سعيد بن المسيب عن النبي ﷺ، وصحح أبو داود والبزار والدارقطني وابن القطان إرساله، وصحح ابن عبد البر وعبد الحق وصله، وقال الحافظ في \" التلخيص \": وله طرق في الدارقطني والبيهقي كلها ضعيفة. وقال أبو داود في \" المراسيل \": قوله: له غنمه وعليه غرمه: من كلام سعيد بن المسيب نقله عنه الزهري، وقال ابن عبد البر: هذه اللفظة اختلف الرواة في رفعها ووقفها، فرفعها ابن أبي ذئب ومعمر وغيرهما، مع كونهم أرسلوا الحديث على اختلاف على ابن أبي ذئب، ووقفها غيرهم، وانظر \" نصب الراية \" للحافظ الزيلعي ٤ / ٣١٩، ٣٢٠ و\" تلخيص الحبير \" للحافظ ابن حجر ٣ / ٣٦، ٤٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين. قال الزيلعي في «نصب الراية» (٤/٣١٩ و٣٢١): قال ﵇: «لا يغلق الرهب - قالها ثلاثا - لصاحبه غنمه، وعليه غرمه» .\nقلت: أخرجه ابن حبان في صحيحه في النوع الثالث والأربعين من القسم الثالث، والحاكم في المستدرك في البيوع عن سفيان بن عيينة عن زياد بن سعد عن الزهري عن سعيد بن المسيب عن أبي هريرة، قال: قال رسول الله -ﷺ-: «لا يغلق الرهن ممن رهنه، له غنمه، وعليه غرمه» انتهى.\nقال الحاكم: هذا حديث صحيح، أعلى الإسناد على شرط الشيخين، ولم يخرجاه لاختلاف فيه على أصحاب الزهري، وقد تابع زياد بن سعد على هذه الرواية مالك بن أنس، وابن أبي ذئب، وسليمان بن أبي داود الحراني، ومحمد بن الوليد الزبيري، ومعمر بن راشد، ثم أخرج أحاديثهم، ورواه الدارقطني في «سننه» وقال: هذا حديث حسن متصل، وأخرجه أيضا عن عبد الله بن نصر الأصم الأنطاكي، ثنا شبابة، ثنا محمد بن عبد الرحمن بن أبي ذئب، عن الزهري، عن سعيد بن المسيب، وأبي سلمة، عن أبي هريرة، مرفوعا، فذكره.\nوصححه عبد الحق في أحكامه من هذا الطريق، قال ابن القطان: وأراه إنما تبع في ذلك أبا عمر بن عبد البر، فإنه صححه، وعبد الله بن نصر هذا لا أعرف حاله، وقد روى عن جماعة، وذكره ابن عدي في كتابه ولم يبين من حاله شيئا، إلا أنه ذكر له أحاديث منكرة: منها هذا، انتهى كلامه.\nوقال في «التنقيح»: عبد الله بن نصر الأصم البزار الأنطاكي ليس بذاك المعتمد، وقد روى عن أبي بكر ابن عياش، وابن علية، ومعمر بن عيسى، وابن فضيل، وروى عنه أبو حاتم الرازي، انتهى.\nوأخرجه أبو داود في «مراسيله» عن الزهري، عن سعيد بن المسيب،عن النبي -ﷺ- قال أبو داود: وقوله «له غنمه، وعليه غرمه» من كلام سعيد، نقله عنه الزهري، وقال: هذا هو الصحيح، انتهى.\nقلت: يؤيده ما رواه عبد الرزاق في «مصنفه» نا معمر عن الزهري، عن ابن المسيب، أن رسول الله -ﷺ- قال: «لا يغلق الرهن ممن رهنه»، قلت للزهري: أرأيت قول الرجل: لا يغلق الرهن، أهو الرجل يقول: إن لم آتك بمالك، فالرهن لك؟ قال: نعم، قال معمر: ثم بلغني عنه أنه قال: إن هلك لم يذهب حق هذا، إنما هلك من رب الرهن، له غنمه، وعليه غرمه، انتهى.\nثم أخرجه من قول النبي -ﷺ- نا الثوري، عن ابن أبي ذئب، عن الزهري، عن ابن المسيب، قال: قال ﵇: «لا يغلق الرهن ممن رهنه، له غنمه، وعليه غرمه» انتهى. ولم يروه عبد الرزاق مسندا أصلا، وكذلك ابن أبي شيبة في «مصنفه» ثنا وكيع، ثنا ابن أبي ذئب، عن الزهري، عن سعيد، عن النبي -ﷺ- وكذلك الشافعي في مسنده، ثنا محمد بن إسماعيل بن أبي فديك، عن ابن أبي ذئب به، وزاده في آخره: قال الشافعي: وغنمه زيادته، وغرمه هلاكه ونقصه، انتهى.\nوقد روي هذا الحديث متصلا أيضا من طرق أخرى عديدة ذكرها الدارقطني، وأجود طرقه المتصلة ما ذكرناه، قال صاحب التنقيح: وقد صحح اتصال هذا الحديث الدارقطني، وابن عبد البر وعبد الحق.\nوقد رواه أبو داود في «المراسيل» من رواية مالك، وابن أبي ذئب، والأوزاعي، وغيرهم عن الزهري، عن سعيد مرسلا، وكذلك رواه الثوري، وغيره عن ابن أبي ذئب مرسلا، وهو المحفوظ،انتهى.\nقوله: في الكتاب، قالها ثلاثا، لم أجده في شيء من طرق الحديث. واعلم أن ابن الجوزي في «التحقيق» زاد في متن هذا الحديث، قال إبراهيم النخعي: كانوا يرهنون، ويقولون: إن جئتك بالمال إلى وقت كذا، وإلا فهو لك، فقال النبي -ﷺ- ذلك، انتهى.","vol":"4","page":536},{"text":"٢٦٤٣ - (ط) سعيد بن المسيب - ﵀ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يَغْلَق الرهنُ» . أخرجه الموطأ (١) . ⦗٥٣٧⦘\nقال مالك: تفسيره: أن يُرهن الرهن، وفيه فَضْلٌ عما رُهِنَ به، فيقول المرتهِن: إِن لم تأتني بحقي إلى أجلِ كذا فهو لي، أَو يقول له الراهن: هو لك إِن لم آتِكَ إِلى الأجل، قال مالك: وهو الذي نهى عنه رسولُ الله - ﷺ-، فلا يَصْلُح، فإن جاء صاحبُه بما فيه بعد الأجل فهو له.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يَغْلَق الرهن): قد جاء في متن الكتاب تفسير مالك ﵀ لذلك، وقال الأزهري: قال الشافعي ﵀: معناه: لا يستحقه المرتهن بأن يدع الراهنُ قضاء حقه، قال الأزهري: وهو كما قال الشافعي ﵀ في العربية، ومعناه: لا يستغلق، ولا يفك، أي: لا يطلق من الارتهان بعد ذلك، يقال: غلق الباب وانغلق واستغلق: إذا عسر فتحه، والغلق في الرهن: ضد الفك، فإذا فك الراهن الرهن فقد أطلقه من وثاقه عند مرتهنه، وليس للمرتهن أن يستحق الرهن لتفريط الراهن في فكه، ولكنه يكون وثيقة في يده إلى أن يفكه.\n_________\n(١) مرسلًا ٢ / ٧٢٨ في الأقضية، باب ما لا يجوز من غلق الرهن، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: أرسله رواة الموطأ، إلا معن بن عيسى فوصله عن أبي هريرة، وقد تقدم الكلام عليه في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (١٤٧٥) قال: عن ابن شهاب، فذكره.\nوقال الزرقاني في «شرح الموطأ» قال أبو عمر: أرسله رواة «الموطأ» إلا معن بن عيسى فوصله عن أبي هريرة.","vol":"4","page":536},{"text":"٢٦٤٤ - (خ م س) عائشة - ﵂ -: قالت: «اشترى رسولُ الله - ﷺ- من يهوديٍّ طعامًا بنَسيئةٍ، وأعطاه دِرْعًا له رَهنًا» .\nوفي رواية: «اشترى طعامًا من يهوديٍّ إلى أجل، ورَهَنَهُ دِرْعًا لَهُ من ⦗٥٣٨⦘ حديد» . أخرجه البخاري، ومسلم، والنسائي (١) .\n_________\n(١) رواه البخاري ٥ / ١٠٠ في الرهن، باب من رهن درعه، وباب الرهن عند اليهود وغيرهم، وفي البيوع، باب شراء النبي ﷺ بالنسيئة، وباب شراء الإمام الحوائج بنفسه، وباب شراء الطعام إلى أجل، وفي السلم، باب الكفيل في السلم، وباب الرهن في السلم، وفي الاستقراض، باب من اشترى بالدين وليس عنده ثمنه، وفي الجهاد، باب ما قيل في درع النبي ﷺ والقميص في الحرب، وفي المغازي، باب وفاة النبي ﷺ، ومسلم رقم (١٦٠٣) في المساقاة، باب الرهن وجوازه في الحضر والسفر، والنسائي ٧ / ٢٨٨ و٣٠٣ في البيوع، باب الرجل يشتري الطعام إلى أجل ويسترهن البائع منه بالثمن رهنًا، وباب اختلاف المتبايعين في الثمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٢) قال: حدثنا أبو معاوية. وفي (٦/١٦٠) قال: حدثنا يحيى بن زكريا بن أبي زائدة. وفي (٦/٢٣٠) قال: حدثنا ابن نمير. وفي (٦/٢٣٧) قال: حدثنا يزيد. قال: أخبرنا سفيان. والبخاري (٣/٧٣ و١٥١) قال: حدثنا معلى بن أسد. قال: حدثنا عبد الواحد. وفي (٣/٨٠) قال: حدثنا يوسف بن عيسى. قال: حدثنا أبو معاوية. وفي (٣/١٠١) قال: حدثنا عمرو بن حفص بن غياث. قال: حدثنا أبي. وفي (٣/١١٣) قال: حدثنا محمد بن سلام. قال: حدثنا يعلى. (ح) وحدثني محمد بن محبوب. قال: حدثنا عبد الواحد. وفي (٣/١٨٦) قال: حدثنا مسدد. قال: حدثنا عبد الواحد. وفي (٣/١٨٧) قال: حدثنا قتيبة. قال: حدثنا جرير. وفي (٤/٤٩) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وفي (٦/١٩) قال: حدثنا قبيصة. قال: حدثنا سفيان. ومسلم (٥/٥٥) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة ومحمد بن العلاء. قال يحيى: نا. وقال الآخران: ثنا أبو معاوية. (ح) وثنا إسحاق بن إبراهيم الحنظلي وعلي بن خشرم. قالا: نا عيسى بن يونس. (ح) وثنا إسحاق بن إبراهيم الحنظلي. قال: نا المخزومي. قال: ثنا عبد الواحد بن زياد. (ح) وثناه أبو بكر بن أبي شيبة، قال: ثنا حفص بن غياث. والنسائي (٧/٢٨٨) قال: أخبرني محمد بن آدم، عن حفص بن غياث. وفي (٧/٣٠٣) قال: أخبرنا أحمد بن حرب، قال: حدثنا أبو معاوية.\nتسعتهم (أبو معاوية، ويحيى بن زكريا، وعبد الله بن نمير، وسفيان، وعبد الواحد بن زياد، وحفص بن غياث، ويعلى بن عبيد، وجرير، وعيسى بن يونس) عن الأعمش، عن إبراهيم، عن الأسود، فذكره.","vol":"4","page":537},{"text":"<span data-type=\"title\" id=toc-525>الكتاب الرابع: في الرياء</span>\n٢٦٤٥ - (م ت س) شفي بن ماتع الأصبحي - ﵀ -: «أَنه دخل المدينةَ، فَإِذا هو برجل قد اجتمع عليه الناسُ، فقال: من هذا؟ فقالوا: أَبو هريرة، فَدَنوتُ منه، حتى قعدت بين يديه، وهُوَ يُحَدِّثُ الناسَ، فَلَمَا سكتَ وخلا، قلتُ له: أَسأَلُكَ بحَقِّ وَحَقِّ، لمَا حَدَّثتَني حديثًا سمعتَه من رسولِ الله -ﷺ- عَقَلْتَهُ وعَلِمْتَهُ، فقال أَبو هريرة: أَفْعَلُ، لأُحَدِّثَنَّكَ حديثًا حدَّثَنيه رسولُ الله -ﷺ-، عَقَلْتُهُ وعَلِمْتُهُ، ثُمَّ نَشَغَ أَبو هريرةَ نَشْغَة، فمكثْنا قليلًا، ⦗٥٣٩⦘ ثم أفاق، فقَالَ: لأُحَدِّثَنَّكَ حَديثًا حَدَّثنيه رسولُ الله -ﷺ- في هذا البيت، ما معنا أَحدٌ غيري وغيرُه، ثمَّ نَشَغَ أبو هريرة نَشْغَة أخرى، ثُمَّ أَفَاقَ ومَسَحَ [عن] وَجْهِهِ، وقال: أَفعلُ، لأُحَدِّثَنَّكَ حديثًا حدَّثنيه رسولُ الله -ﷺ-، أَنَا وهوَ في هذا البيتِ، مَا مَعنا أَحَدٌ غَيري وغَيرَهُ، ثمَّ نشغ أبو هُريرةَ نَشْغَة شديدة، ثُمَّ مَالَ خَارًّا على وجهه، فَأسْنَدتُهُ طَويلًا، ثُمَّ أفَاقَ: فقال: حدَّثني رسولُ الله - ﷺ-: أَن اللهَ إِذَا كانَ يومُ القِيامَةِ يَنزِلُ إِلى العِبَادِ ليَقْضِيَ بَينَهُم، وَكُلُّ أُمَّةٍ جَاثِيَةٌ، فَأوَّلُ مَن يَدعُو به رجلٌ جَمَعَ القُرآنَ، ورجُلٌ قُتِلَ في سبيل الله، ورجلٌ كثيرُ المالِ، فيقولُ اللهُ للقارئ: أَلم أُعَلِّمْكَ مَا أَنزلتُ على رسولي؟ قال: بلى، يا ربِّ، قال: فما [ذا] عملتَ فيما علمتَ؟ قال: كنتُ أَقومُ به آناءَ الليل وآناءَ النهار، فيقولُ اللهُ لهُ: كَذَبتَ، وتقولُ له الملائكةُ: كذبتَ، ويقولُ اللهُ لَهُ: بَل أَرَدْت أَن يُقَالَ: فُلانٌ قَارئ، وَقَدْ قِيلَ ذَلِك. ويُؤْتَى بِصَاحِبِ المالِ فيقولُ اللهُ: أَلم أُوَسِّعْ عليك، حتَّى لَم أَدَعْكَ تحتاجُ إِلى أَحَدٍ؟ قالَ: بَلى، يا ربِّ، قالَ: فَمَاذَا عَمِلْتَ فيمَا آتَيتُكَ؟ قال: كنتُ أَصِلُ الرَّحِمِ، وَأَتَصَدَّق، فيقولُ الله لَهُ: كَذَبْتَ، وتَقُولُ لَهُ الملائِكَةُ: كَذبتَ، ويقولُ اللهُ: بَل أَردت أَن يُقالَ: فلانٌ جَوادٌ، فقيل ذلك. ثم يُؤتى بالذي قُتِلَ في سبيلِ الله، فيقول اللهُ: فيماذا قُتِلتَ؟ فيقولُ: أَمرتَ بالجهاد في ⦗٥٤٠⦘ سبيلِكَ، فقاتلتُ حتَّى قُتِلتُ، فيقولُ الله لَهُ: كَذَبتَ، وتقول له الملائكةُ: كَذَبْتَ، ويقولُ اللهُ: بَل أردتَ أَن يُقَالَ: فُلانٌ جَرِيءٌ، فقد قِيلَ ذلك، ثم ضَربَ رسولُ الله - ﷺ- على رُكْبتي، فقال: يا أَبا هُريرة، أُولئك الثلاثة أَوَّلُ خَلقِ اللهِ تُسَعَّرُ بهم النار يوم القيامة» .\nقال الوليد أبو عثمان المدائني: فأخبرني عقبة بن مسلم: أن شُفَيًّا هو الذي دخل على معاوية فأَخبره بهذا.\nقال أَبو عثمان: وحدَّثني العلاء بن أَبي حكيم: «أنَّهُ كان سَيَّافًا لِمُعاويةَ، فدخل عليه رجل، فأخبَرهُ بِهذَا عن أبي هريرة، فقالَ معاويةُ: قد فُعِلَ بهؤلاءِ هكذا، فَكَيفَ بِمَن بقي من النَّاسِ؟ ثم بَكَى معاوية بكاء شديدًا، حتى ظَنَنا أَنَّهُ هَالِكٌ، وقُلنا: قد جاء هذا الرجلُ بِشرٍّ، ثُمَّ أَفاقَ معاويةُ، ومسحَ عن وجْهِهِ، وقال: صدقَ اللهُ ورسولُهُ: ﴿مَنْ كَانَ يُرِيدُ الحَيَاةَ الدُّنيَا وزِينَتها نُوَفِّ إِليهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيها لا يُبْخَسُونَ. أُولئِكَ الَّذينَ لَيْسَ لَهُم في الآخِرَةِ إِلَّا النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وبَاطِلٌ مَا كَانُوا يَعمَلُونَ﴾ [هود: ١٥، ١٦] . أَخرجه الترمذي (١) .\nوذكر رزين رواية أتَمَّ من هذه بتقديم وتأخير، وزاد في آخِرها: ثم تَعَوَّذَ بالله من النار، وتلا: ﴿أَنَّمَا إِلهُكُم إِلَهٌ وَاحِدٌ فَمَنْ كَانَ يَرجُو لِقَاءَ ⦗٥٤١⦘ رَبِّهِ فَلْيَعْمَلْ عَملًا صَالِحًا وَلا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا﴾ [الكهف: ١١٠]» .\nوفي رواية مسلم، والنسائي، عن سليمان بن يَسار: قال: تَفَرَّقَ الناسُ عن أبي هريرة، فقال [له] ناتِلٌ أَخو أَهل الشام (٢): أيُّها الشيخُ حَدِّثني حديثًا سمعتَه من رسولِ الله - ﷺ-؟ فقال: نعم، سمعتُ رسولَ الله - ﷺ- يقول: «إِنَّ أولَ النَّاسِ يُقْضَى يومَ القيامةِ عليه: رجلٌ استُشْهِدَ، فأُتِيَ بِهِ، فَعَرَّفهُ نِعَمَهُ، فعرفها، قال: فما عملتَ فيها؟ قال: قاتلتُ فيك حتى استُشْهِدتُ، فقال: كذبتَ، ولكنكَ قاتلتَ لأن يقالَ: جَرِيءٌ، فقد قيل، ثم أُمِرَ به، فَسُحِبَ على وَجْهِهِ، حتى أُلقيَ في النَّارِ. ورجلٌ تَعَلَّمَ العِلْمَ وَعَلَّمَهُ، وقرأَ القرآن، فَأُتيَ به، فعرَّفهُ نِعَمَهُ فَعرفَهَا، قال: فما عملتَ فيها؟ قال: تَعلَّمْتُ العِلْمَ وعلَّمْتُهُ، وقرأْتُ فيكَ القرآنَ، قال: كذبتَ، ولكنكَ تعلَّمْتَ [العلم] ليقال: عالمٌ، وقرأتَ [القرآن] ليقال: [هو] قارئ، فقد قيل، ثُمَّ أُمِرَ به، فَسُحِبَ على وجهه، حتى أُلقيَ في النَّارِ، ورجلٌ وسَّعَ اللهُ عليه، وأَعطَاهُ من أَصنافِ المال [كُلِّهِ]، فأُتيَ بِهِ فعرَّفهَ نِعَمه، فعرفها، قال: فما عَمِلْت فيها؟ ⦗٥٤٢⦘ قال: ما تَركتُ من سبيلٍ تُحِبُّ أَنْ يُنفَق فيها [إِلا أَنفقتُ فيها] لك، قال: كذبتَ، ولكنكَ فعلت ليُقَال: هو جَوادٌ، فقد قيل، ثم أُمِرَ به فَسُحِبَ على وجهه ثم أُلقيَ في النَّارِ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لمَّا حدثني): لمَّا إن كانت مشددة كانت بمعنى «إلا» وإن كانت مخففة كانت ما زائدة، واللام لام القسم، أو التوكيد.\n(نشغ نشغة): النشغ الشهيق حتى يكاد يبلغ به الغشي، وإنما يفعله الإنسان أسفًا على فائت، وشوقًا إلى ذاهب.\n(جواد): الجواد: الكريم السخي.\n(جريء): فاعل من الجرأة، وهي الإقدام في الحرب وغيره.\n(تُسَعَّر): أي توقد.\n_________\n(١) وفي سنده عند الترمذي الوليد بن أبي الوليد المدني أبو عثمان، وهو لين الحديث، ولكن يشهد له من جهة المعنى حديث مسلم والنسائي.\n(٢) كذا في الأصل، وفي نسخ مسلم المطبوعة \" ناتل أهل الشام \" قال النووي في \" شرح مسلم \": هو ناتل ابن قيس الحزامي الشامي، من أهل فلسطين، وهو تابعي، وكان أبوه صحابيًا، وكان ناتل كبير قومه، وهو بنون في أوله وبعد الألف تاء مثناة من فوق.\n(٣) رواه مسلم رقم (١٩٠٥) في الإمارة، باب من قاتل للرياء والسمعة استحق النار، والترمذي رقم (٢٣٨٣) في الزهد، باب ما جاء في الرياء والسمعة، والنسائي ٦ / ٢٣ و٢٤ في الجهاد، باب من قاتل ليقال: فلان جريء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في خلق أفعال العباد صفحة (٤٢) قال: حدثنا محمد. والترمذي (٢٣٨٢) قال: حدثنا سويد بن نصر. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٣٤٩٣) عن سويد بن نصر. وابن خزيمة (٢٤٨٢) قال: حدثنا عتبة بن عبد الله.\nثلاثتهم (محمد - غير منسوب -، وسويد، وعتبة) عن عبد الله بن المبارك. قال: أخبرنا حيوة بن شريح، قال: حدثني الوليد بن أبي الوليد أبو عثمان المدني. أن عقبة بن مسلم حدثه، أن شفيّا الأصبحي حدثه، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.\nوبنحوه أخرجه أحمد (٢/٣٢١) قال: حدثنا حجاج. ومسلم (٦/٤٧) قال: حدثنا يحيى بن حبيب الحارثي. قال: حدثنا خالد بن الحارث. (ح) وحدثناه علي بن خشرم. قال: أخبرنا الحجاج، يعني ابن محمد. والنسائي (٦/٢٣) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. وفي «فضائل القرآن» (١٠٨) قال: أخبرنا عبد الحميد بن محمد. قال: أخبرنا مخلد.\nثلاثتهم - حجاج بن محمد، وخالد بن الحارث، ومخلد بن يزيد - عن ابن جريج. قال: حدثني يونس ابن يوسف، عن سليمان بن يسار، فذكره.","vol":"4","page":538},{"text":"٢٦٤٦ - (ت) كعب بن مالك - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَن طلبَ العِلمَ لِيُجاريَ بهِ العُلَمَاءَ، أَو لِيُمَاريَ بِهِ السُّفَهَاءَ، ويصرِفَ بِهِ وُجُوهَ النَّاسِ إِليه: أَدْخَلَهُ [الله] النَّار» . أَخرجه الترمذي (١) . ⦗٥٤٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليجاري): المجاراة: أن تجري مع قوم في شيء وتفعل مثل فعلهم.\n(ليماري): المماراة: المجادلة والمناظرة.\n_________\n(١) رقم (٢٦٥٦) في العلم، باب فيمن يطلب بعلمه الدنيا، وفي سنده إسحاق بن يحيى بن طلحة ⦗٥٤٣⦘ ابن عبيد الله التميمي، وهو ضعيف، كما قال الحافظ في \" التقريب \"، ولذلك قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وإسحاق بن يحيى بن طلحة ليس بذاك القوي عندهم، تكلم فيه من قبل حفظه. أقول: ولكن للحديث شواهد بمعناه يقوى بها، منها ما رواه ابن ماجة رقم (٢٥٣) عن ابن عمر و(٢٥٤) عن جابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٢٦٥٤) قال: حدثنا أبو الأشعث أحمد بن المقدام العجلي البصري. قال: حدثنا أمية بن خالد، قال: حدثنا إسحاق بن يحيى بن طلحة، قال: حدثني ابن كعب بن مالك. فذكره.\nوقال الترمذي: هذا حديث لا نعرفه إلا من هذا الوجه، وإسحاق بن يحيى بن طلحة ليس بذاك القوي عندهم، تكلم فيه من قبل حفظه.\nوبنحوه عن نافع، عن ابن عمر، عن النبي -ﷺ-، قال: «من طلب العلم ليماري به السفهاء، أو ليباهي به العلماء، أو ليصرف وجوه الناس إليه، فهو في النار» .\nأخرجه ابن ماجة (٢٥٣) قال: حدثنا هشام بن عمار، قال: حدثنا حماد بن عبد الرحمن، قال: حدثنا أبو كرب الأزدي، عن نافع، فذكره.\nوبنحوه: عن أبي سعيد المقبري، عن أبي هريرة. قال: قال رسول الله -ﷺ-: «من تعلم العلم ليباهي به العلماء، ويجاري به السفهاء، ويصرف به وجوه الناس إليه، أدخله الله جهنم» .\nأخرجه ابن ماجة (٢٦٠) قال: حدثنا محمد بن إسماعيل، قال: أنبأنا وهب بن إسماعيل الأسدي. قال: حدثنا عبد الله بن سعيد المقبري، عن جده، فذكره.","vol":"4","page":542},{"text":"٢٦٤٧ - (ت) عبد الله بن عمر - ﵄ -: قال: قال رسول الله - ﷺ-: «مَن تعلَّمَ عِلْمًا لغير الله، أَو أرادَ به غيرَ الله، فَلْيَتَبَوأْ مَقْعَدَهُ من النَّارِ» . أَخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليتبوأ): تبوأت الدار والمنزل: إذا نزلته وسكنته، والمباءة: المنزل.\n_________\n(١) رقم (٢٦٥٧) في العلم، باب فيمن يطلب بعلمه الدنيا، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢٥٨) قال: حدثنا زيد بن أخزم، وأبو بدر عباد بن الوليد. والترمذي (٢٦٥٥) قال: حدثنا علي بن نصر بن علي. والنسائي في الكبرى «الورقة - ٧٧ ب» قال: أخبرنا محمد ابن معمر.\nأربعتهم - زيد، وأبو بدر، وعلي بن نصر، ومحمد بن معمر- عن محمد بن عباد الهنائي، قال: حدثنا علي بن المبارك الهنائي، عن أيوب السختياني، عن خالد بن دريك، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب، لا نعرفه من حديث أيوب إلا من هذا الوجه.","vol":"4","page":543},{"text":"٢٦٤٨ - (د) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «مَن تعلَّمَ عِلمًا مِمَّا يُبْتَغَى بِهِ وَجهُ اللهُ، لا يتعَلَّمُه إِلا ليُصِيبَ بِهِ عَرَضًا مِن الدُّنيا، لَمْ يَجِدْ عَرْفَ الجَنَّةِ يومَ القِيامَةِ» يعني: رِيحها. ⦗٥٤٤⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَرَضًا): العرض متاع الدنيا وما فيها.\n(عَرْف): العرف: الرائحة.\n_________\n(١) رقم (٣٦٦٤) في العلم، باب في طلب العلم لغير الله، ورواه أيضًا ابن ماجة رقم (٢٥٢) في المقدمة، باب الانتفاع بالعلم والعمل به، وفي سنده فليح بن سلمان بن أبي المغيرة الخزاعي الأسلمي أبو يحيى المدني، وهو صدوق كثير الخطأ، ومع ذلك فقد صححه الحاكم ووافقه الذهبي، وجود إسناده الحافظ العراقي. أقول: ولكن توبع في \" جامع بيان العلم \" ١ / ١٩٠، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٨) قال: حدثنا يونس وسريج بن النعمان. وأبو داود (٣٦٦٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سريج بن النعمان. وابن ماجة (٢٥٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يونس بن محمد وسريج بن النعمان.\nكلاهما - يونس بن محمد، وسريج بن النعمان - قالا: حدثنا فليح بن سيلمان، عن عبد الله بن عبد الرحمن بن معمر أبي طوالة، عن سعيد بن يسار، فذكره.\n* جاء في سنن ابن ماجة عقب هذا الحديث: قال أبو الحسن، وهو القطان راوي السنن عن ابن ماجة: أنبأنا أبو حاتم. قال: حدثنا سعيد بن منصور. قال: حدثنا فليح بن سليمان، فذكر نحوه.","vol":"4","page":543},{"text":"٢٦٤٩ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «تَعوَّذُوا باللهِ مِن جُبِّ الحزَن، قالوا: يا رسولَ الله وما جُبُّ الحزن؟ قال: وادٍ في جهنم، تَتعوَّذُ منه جهنمُّ كلَّ يومٍ مائة مرة، قيل: يا رسول الله، ومَن يدْخلُهُ؟ قال: القُرَّاءُ المُرَاؤونَ بِأَعمالهم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٨٤)، في الزهد، باب في الرياء والسمعة، وفي سنده عمر بن سيف، وهو ضعيف، وأبو معان أو أبو معاذ وهو مجهول، ولذلك قال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٨٣) قال: ثنا أبو كريب، قال: ثني المحاربي، عن عمار بن سيف الضبى، عن أبي معان البصري، عن ابن سيرين، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.\nوبنحوه عن ابن سيرين، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «تعوذوا بالله من جب الحزن، قالوا: يا رسول الله، وما جب الحزن؟ قال: واد في جهنم تتعوذ منه جهنم كل يوم أربعمائة مرة. قالوا: يا رسول الله، ومن يدخله؟ قال: أعد للقراء المرائين بأعمالهم. وإن من أبغض القراء إلى الله الذين يزورون الأمراء» .\nأخرجه ابن ماجة (٢٥٦) قال: حدثنا علي بن محمد، ومحمد بن إسماعيل، قالا: حدثنا عبد الرحمن ابن محمد المحاربي (ح) وحدثنا علي بن محمد، قال: حدثنا إسحاق بن منصور. والترمذي (٢٣٨٣) قال: حدثنا أبو كريب، قال: حدثني المحاربي.\nكلاهما - عبد الرحمن بن محمد المحاربي، وإسحاق بن منصور - عن عمار بن سيف الضبي، عن أبي معان البصري، عن ابن سيرين، فذكره.","vol":"4","page":544},{"text":"٢٦٥٠ - (ت) أبو هريرة، وعبد الله بن عمر - ﵃ -: قال أبو هريرة: قال رسول الله - ﷺ-: «يكون في آخر الزَّمَان رجالٌ يَخْتِلُونَ الدُّنيا بالدِّين، يَلبسُونَ للناس جلودَ الضَّأنِ من اللِّين، ألسِنَتُهمْ أَحلى من العسل، ⦗٥٤٥⦘ وقلُوبُهم قُلُوبُ الذِّئَابِ، يقول الله تعالى: أبي يَغْتَرُّونَ، أم عليَّ يَجْتَرِئونَ؟ فبي حَلَفْتُ، لأبعَثَنَّ على أُولئكَ منهم فِتْنَة تَدَعُ الحليمَ حَيَرانَ» .\nورواية ابن عمر أخصر من هذه، قال: قال النبي ﷺ: «إن الله قال: لقد خلقتُ خلقًا ألسنتُهم أحلى من العسل، وقُلوبهم أمرُّ من الصَّبر، فبي حلفتُ: لأُتيحَنَّهم فتنةً تدع الحليم منهم حيران، فبي يغتَرُّون، أم عليَّ يجترئون؟» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَخْتلون): الخَتْل: الخدع.\n(يجترئون): الاجتراء: الجسارة على الشيء، وقد ذكرناه.\n(لأُتيحَنَّهُم): أتاح الله لفلان كذا، أي قدره له.\n_________\n(١) رقم (٢٤٠٦) و(٢٤٠٧) في الزهد، باب رقم (٦٠)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٠٤) قال: ثنا سويد. قال: نا ابن المبارك، قال: نا يحيى بن عبيد الله، قال: سمعت أبي يقول، فذكره.\nوفي (٢٤٠٥) قال: ثنا أحمد بن سعيد الدارمي، قال: ثنا محمد بن عباد، قال: نا حاتم بن إسماعيل. قال: نا حمزة بن أبي محمد، عن عبد الله بن دينار، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، من حديث ابن عمر، ولا نعرفه إلا من هذا الوجه.","vol":"4","page":544},{"text":"٢٦٥١ - (م) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «قال الله ﵎: أنا أغْنى الشُّركاء عن الشِّركِ، مَنْ عَمِل عَمَلًا أشرك فيه مَعي غيري تركتهُ وشِرْكَهُ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٨٥) في الزهد، باب من أشرك في عمله غير الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا روح، قال: حدثنا شعبة. وفي (٢/٤٣٥) قال: حدثنا يحيى، عن شعبة. ومسلم (٨/٢٢٣) قال: حدثني زهير بن حرب، قال: حدثنا إسماعيل بن إبراهيم، قال: أخبرنا روح بن القاسم. وابن ماجة (٤٢٠٢) قال: حدثنا أبو مروان العثماني، قال: حدثنا عبد العزيز بن أبي حازم. وابن خزيمة (٩٣٨) قال: حدثنا بندار، قال: حدثنا محمد (ح) وحدثنا أبو موسى، قال: حدثني محمد بن جعفر، قال: حدثنا شعبة.\nثلاثتهم- شعبة، وروح بن القاسم، وعبد العزيز - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"4","page":545},{"text":"٢٦٥٢ - (خ م ط د ت) أبو هريرة - ﵁ -: قال: قال ⦗٥٤٦⦘ رسول الله -ﷺ-: «تجِدُونَ من شَرِّ الناس عند الله تعالى يومَ القيامة ذا الوجهين: الذي يأتي هؤلاء بوجهٍ، وهؤلاء بوجه» .\nوفي رواية قال: سمعتُه يقول: «إِنَّ شرَّ الناس ذُو الوجهين ... الحديث» . أَخرجه البخاري، ومسلم، والموطأ.\nوفي رواية [الترمذي] مختصرًا: «إِن من شر الناس عند الله يومَ القيامة: ذا الوجهين» .\nوفي رواية أبي داود، قال: «من شرِّ الناس ذُو الوجهين ... الحديث» (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٩٥ في الأدب، باب ما قيل في ذي الوجهين، ومسلم رقم (٢٥٢٦) في البر والصلة، باب ذم ذي الوجهين، والموطأ ٢ / ٩٩١ في الكلام، باب ما جاء في إضاعة المال وذي الوجهين، والترمذي رقم (٢٠٢٦) في البر والصلة، باب ما جاء في ذي الوجهين، وأبو داود رقم (٤٨٧٢) في الأدب، باب في ذي الوجهين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٦) قال: حدثنا يحيى بن آدم. قال: حدثنا قطبة. وفي (٢/٤٩٥) قال: حدثنا ابن نمير. (ح) ويعلى. والبخاري (٨/٢١) . وفي «الأدب المفرد» (٤٠٩) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. والترمذي (٢٠٢٥) قال: حدثنا هناد. قال: حدثنا أبو معاوية.\nخمستهم - قطبة بن مالك، وابن نمير، ويعلى بن عبيد، وحفص بن غياث، وأبو معاوية محمد بن خازم- عن الأعمش. قال: حدثنا أبو صالح، فذكره.\nوعن أبي صالح، عن أبي هريرة، عن النبي -ﷺ- قال: «تجد من شرار الناس يوم القيامة الذي يأتي هؤلاء بحديث هؤلاء، وهؤلاء بحديث هؤلاء» .\nأخرجه أحمد (٢/٣٩٨) قال: ثنا معاوية. قال: ثنا أبو إسحاق، عن الأعمش، عن أبي صالح، فذكره.\n- وعن عراك بن مالك، عن أبي هريرة، أنه سمع رسول الله -ﷺ- يقول: «إن شر الناس ذو الوجهين. الذي يأتي هؤلاء بوجه وهؤلاء بوجه» .\nأخرجه أحمد (٢/٣٠٧) قال: حدثنا هاشم. وفي (٢/٤٥٥) قال: حدثنا حجاج. والبخاري (٩/٨٩) قال: حدثنا قتيبة. ومسلم (٨/٢٧) قال: حدثنا قتيبة بن سعيد (ح) وحدثنا محمد بن رمح.\nأربعتهم- هاشم، وحجاج، وقتيبة، وابن رمح - عن الليث بن سعد. قال: حدثني يزيد بن أبي حبيب، عن عراك بن مالك، فذكره.\n- وعن الأعرج، عن أبي هريرة، أن رسول الله -ﷺ- قال: «من شر الناس ذو الوجهين، الذي يأتي هؤلاء بوجه، وهؤلاء بوجه» .\nأخرجه مالك «الموطأ» (٦١٣) . والحميدي (١١٣٢) قال: حدثنا سفيان. وأحمد (٢/٢٤٥) قال: حدثنا سفيان. وفي (٢/٤٦٥) قال: حدثنا إسحاق. قال: حدثنا مالك. وفي (٢/٥١٧) قال: حدثنا روح. قال: حدثنا مالك. والبخاري في «الأدب المفرد» (١٣٠٩) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٨/٢٧) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وأبو داود (٤٨٧٢) قال: حدثنا مسدد. قال: حدثنا سفيان.\nكلاهما (مالك، وسفيان) عن أبي الزناد، عن الأعرج، فذكره.","vol":"4","page":545},{"text":"٢٦٥٣ - (د) عمار بن ياسر - ﵁ -: قال: قال رسول الله -ﷺ-: «مَن كان له وجهَان في الدنيا كان له يوم القيامة لِسَانَانِ من نارٍ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٧٣) في الأدب، باب في ذي الوجهين، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢٧٦٧) قال: أخبرنا الأسود بن عامر. والبخاري في «الأدب المفرد» (١٣١٠) قال: حدثنا محمد بن سعيد الأصبهاني. وأبو داود (٤٨٧٣) قال: حدثنا أبو بكر بن أبي شيبة.\nثلاثتهم - أسود، ومحمد، وأبو بكر - عن شريك بن عبد الله النخعي، عن الركين بن الربيع، عن نعيم ابن حنظلة، فذكره.\n(*) في رواية أسود، قال شريك: وربما قال: النعمان بن حنظلة.\nقال عنه الحافظ في «التهذيب»: وقال علي بن المديني في هذا الحديث: إسناده حسن، ولايحفظه عن عمار عن النبي -ﷺ- إلا من هذا الطريق، وذكره ابن حبان في الثقات.","vol":"4","page":546},{"text":"٢٦٥٤ - (خ م) أبو وائل: قال: قال أسامةُ - ﵁ -: سمعتُ رسولَ الله - ﷺ- يقول: «يُؤتَى بالرجل يوم القيامة فيُلْقى في النار، ⦗٥٤٧⦘ فَتَنْدَلِقُ أَقْتَابُ بَطْنِهِ، فَيَدُورُ بها كما يدُور الحمار في الرَّحَى، فيجتمع إِليه أَهلُ النار، فيقولون: يا فُلانُ مالك؟ أَلم تكن تأمر بالمعروف وتنهى عن المنكر؟ فيقول: بلى، كنتُ آمر بالمعروف ولا آتيه، وأَنْهَى عن المنكر وآتيه» . أخرجه البخاري، ومسلم.\nولمسلم في رواية، قال: قيل لأسامة: «لو أَتيتَ عثمانَ فَكلَّمْتَهُ، فقال: إنكم لَتَرَوْنَ أَنِّي لا أُكَلِّمُهُ إِلا أُسْمِعُكم، وإني أُكلِّمُهُ في السِّرِّ، دونَ أَن أَفْتَح بابًا لا أكونُ أوَّلَ مَنْ فَتحَهُ، ولا أَقول لرجلٍ إن كان عليَّ أَميرًا (١): إِنَّهُ خيرُ الناس: بعدَ شيء سمعتُه من رسولِ الله - ﷺ-، قالوا: وما هو؟ قال: سمعتُه يقول: يُجَاءُ بالرجل يوم القيامة فيُلْقى في النار، فَتَنْدَلِقُ أَقْتَابُهُ، فيدور كما يَدُور الحمار بِرَحَاهُ، فَيجتَمِعُ أَهل النار عليه، فيقولون: يا فلان، ما شأنك؟ أَليس كنتَ تأمُرُنا بالمعروف وتنهانا عن المنكر؟ فيقول: كنت آمُرُكم بالمعروف ولا آتيه، وأنهاكم عن الشر وآتيه» (٢) . ⦗٥٤٨⦘\nقال (٣): «وإِني سمعتُه يقول: مَرَرْتُ ليلةَ أُسْرِيَ بي بأَقوامٍ تُقْرَضُ شِفَاهُهم بمقاريضَ من نارٍ، قلت: من هؤلاء يا جبريل؟ قال: خُطَباءُ أُمَّتك الذين يقولون ما لا يفعلون» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتندلق): الاندلاق: الخروج، ومنه اندلق السيف عن قرابه.\n(أقتابه): الأقتاب: جمع قتب، وهي الأمعاء.\n_________\n(١) كذا في الأصل، وعند مسلم \" قيل لأسامة: ألا تدخل على عثمان فتكلمه؟ فقال: أترون أني لا أكلمه إلا أسمعكم؟ والله لقد كلمته فيما بيني وبينه، ما دون أن أفتتح أمرًا لا أحب أن أكون أول من فتحه، ولا أقول لأحد يكون علي أميرًا: إنه خير الناس ... الحديث \".\n(٢) رواه البخاري ٦ / ٢٣٨ في بدء الخلق، باب صفة النار، وفي الفتن، باب الفتنة التي تموج كموج البحر، ومسلم رقم (٢٩٨٩) في الزهد، باب عقوبة من يأمر بالمعروف ولا يفعله.\n(٣) في المطبوع: وأخرج البخاري نحوها قال، وهو خطأ.\n(٤) هذه الرواية ليست عند البخاري ولا مسلم، وإنما رواها أحمد في \" المسند \" ٣ / ١٢٠ و٢٣١ و٢٣٩ من حديث أنس بن مالك، ورواها أيضًا ابن حبان في صحيحه، وابن أبي حاتم وابن مردويه من حديث أنس، وهو رواية حسنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في صفة النار «بدء الخلق ١٠: ١٠» عن علي بن عبد الله، عن ابن عيينة، وفي الفتن (١٧) عن بشر بن خالد، عن غندر، عن شعبة - كلاهما عن الأعمش - عنه، به ومسلم في آخر الكتاب «الزهد والرقاق» عن يحيى بن يحيى وأبي بكر وابن نمير وإسحاق وأبي كريب خمستهم عن أبي معاوية، و(٨: ٢) عن عثمان، عن جرير - كلاهما عن الأعمش به.","vol":"4","page":546},{"text":"<span data-type=\"title\" id=toc-526>ترجمة الأَبواب التي أَولها راء ولم ترد في حرف الراء</span>\n\n(الرِّبا) في كتاب البيع، من حرف الباء.\n(رَمْيُ الجمار) في كتاب الحج، من حرف الحاء.\n(الرِّدَّةُ) في كتاب الحدود، من حرف الحاء.\n(الرَّمْيُ) في كتاب السَّبق (١)، من حرف السين.\n(الرُّكُوبُ) في كتاب الصُّحبة، من حرف الصاد.\n(الرُّقَى) في كتاب الطِّبِّ، من حرف الطاء.\n(رؤية الله ﷿) في كتاب القيامة، من حرف القاف.\n_________\n(١) في الأصل: في كتاب السنن، وهو خطأ.","vol":"4","page":549},{"text":"بسم الله الرحمن الرحيم\nالحمد لله حمدًا الشاكرين\n<span data-type=\"title\" id=toc-527>حرف الزاي</span>، ويشتمل على ثلاثة كتب\nكتاب الزكاة، كتاب الزهد، كتاب الزينة\n<span data-type=\"title\" id=toc-528>الكتاب الأول: في الزكاة</span>، وفيه خمسة أبواب\n<span data-type=\"title\" id=toc-529>الباب الأول: في وجوبها وإثم تاركها</span>\n٢٦٥٥ - (خ م د ت س) عبد الله بن عباس - ﵄ -: «أَنَّ رسولَ الله - ﷺ- لما بعث مُعاذًا إلى اليمن، قال: إنك تَقْدَمُ على قومٍ أَهلِ كتابٍ، فَليَكُنْ أَوَّلَ ما تدعوهم إِليه عبادةُ الله ﷿، فَإِذا عَرَفُوا الله فَأخْبِرْهُم: أَنَّ الله قد فَرَضَ عليهم خَمْسَ صَلواتٍ في يومهم وليلتهم، فإِذا فعلوا فأخْبِرهُم: أَن الله فرضَ عليهم زكاة، تُؤخَذُ من أغنيائهم وتُرَدُّ على فُقرائهم، ⦗٥٥١⦘ فإذا أطاعوا، فُخُذ منهم وتَوقَّ كَرَائم أموالهم» .\nزاد في روايةٍ: «واتقِ دعوة المظلوم، فإِنَّهُ ليس بينها (١) وبين الله حجاب» . أخرجه الجماعة إلا الموطأ.\nوفي رواية للبخاري: «افترض عليهم صدقة في أموالهم، تؤخذ من أغنيائهم وترد على فقرائهم» .\nوفي رواية لمسلم عن ابن عباس عن معاذ بن جبل، قال: «بعثني رسولُ الله -ﷺ-، فقال: إنك تأتي قومًا من أَهل الكتاب، فادعُهم إلى شهادة أن لا إله إلا الله ... وذكر الحديث بنحوه» . فيكون حينئذ من مُسند معاذ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (توق كرائم أموالهم): توقى واتقى بمعنى، وأصل اتَّقَي: إوتَقَى على [زنة] افتعل، فقلبت الواو ياء، لانكسار ما قبلها، وأبدلت منها التاء، وأدغمت، فلما كثر استعمالها على لفظ الافتعال، توهموا أن التاء من نفس الحرف، ⦗٥٥٢⦘ فجعلوه: اتقى يتقي، بفتح التاء فيهما، ثم لم يجدوا له مثالًا في كلامهم يلحقونه فقالوا: تَقَى يَتْقي، مثل قضى يَقْضي، والمراد به في الحديث: اجتنب كرائم الأموال، وهي خيارها ونفائسها، وما يكرم على أصحابها ويعز عليهم، جمع كريمة، فلا تأخذه في الصدقة، وخذ الوسط، لا العالي ولا النازل الرديء.\n_________\n(١) في الأصل: بينه.\n(٢) رواه البخاري ٣ / ٢٥٥ في الزكاة، باب لا تؤخذ كرائم أموال الناس في الصدقة، وباب وجوب الزكاة، وباب أخذ الصدقة من الأغنياء وترد في الفقراء، وفي المظالم، باب الاتقاء والحذر من دعوة المظلوم، وفي المغازي، باب بعث أبي موسى ومعاذ إلى اليمن قبل حجة الوداع، وفي التوحيد، باب ما جاء في دعاء النبي ﷺ أمته إلى توحيد الله ﵎، ومسلم رقم (١٩) في الإيمان، باب الدعاء إلى الشهادتين وشرائع الإسلام، والترمذي رقم (٦٢٥) في الزكاة، وباب ما جاء في كراهية أخذ المال في الصدقة، وأبو داود رقم (١٥٨٤) في الزكاة، باب الكنز ما هو؟ وزكاة الحلي، والنسائي ٥ / ٥٥ في الزكاة، باب إخراج الزكاة من بلد إلى بلد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢٣٣) (٢٠٧١) قال: حدثنا وكيع. والدارمي (١٦٢٢ و١٦٣٨) قال: حدثنا أبو عاصم. والبخاري (٢/١٣٠) و(٩/١٤٠) قال: حدثنا أبو عاصم الضحاك بن مخلد. وفي (٢/١٥٨) قال: حدثنا محمد، قال: أخبرنا عبد الله. وفي (٣/١٦٩) قال: حدثنا يحيى بن موسى، قال: حدثنا وكيع. وفي (٥/٢٠٥) قال: حدثني حبان، قال: أخبرنا عبد الله. ومسلم (١/٣٨) قال: حدثنا ابن أبي عمر، قال: حدثنا بشر بن السري (ح) وحدثنا عبد بن حميد، قال: حدثنا أبو عاصم. وأبو داود (١٥٨٤) قال: حدثنا أحمد بن حنبل، قال: حدثنا وكيع. وابن ماجة (١٧٨٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع بن الجراح. والترمذي (٦٢٥ و٢٠١٤) قال: حدثنا أبو كريب، قال: حدثنا وكيع. والنسائي (٥/٢) قال: أخبرنا محمد بن عبد الله بن عمار الموصلي، عن المعافى. وفي (٥/٥٥) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا وكيع. وابن خزيمة (٢٢٧٥) قال: حدثنا محمد ابن بشار. وعبد الله بن إسحاق الجوهري، قالا: حدثنا أبو عاصم. وفي (٢٣٤٦) قال: حدثنا محمد ابن عبد الله بن المبارك المخرمي، قال: حدثنا وكيع (ح) وحدثنا جعفر بن محمد، قال: حدثنا وكيع. خمستهم - وكيع، وأبو عاصم، وعبد الله، وبشر بن السري، والمعافى - عن زكريا بن إسحاق المكي.\n٢ - وأخرجه البخاري (٢/١٤٧) قال: حدثنا أمية بن بسطام، قال: حدثنا يزيد بن زريع، قال: حدثنا روح بن القاسم. وفي (٩/١٤٠) قال: حدثني عبد الله بن أبي الأسود، قال: حدثنا الفضل بن العلاء. ومسلم (١/٣٨) قال: حدثنا أمية بن بسطام العيشي، قال: حدثنا يزيد بن زريع، قال: حدثنا روح - وهو ابن القاسم - كلاهما - روح، والفضل - عن إسماعيل بن أمية.\nكلاهما (زكريا بن إسحاق، وإسماعيل بن أمية) عن يحيى بن عبد الله بن صيفي، عن أبي معبد مولى ابن عباس، فذكره.\n* أخرجه مسلم (١/٣٧) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، وإسحاق بن إبراهيم، جميعا عن وكيع. قال أبو بكر: حدثنا وكيع، عن زكريا بن إسحاق، قال: حدثني يحيى بن عبد الله بن صيفي، عن أبي معبد، عن ابن عباس، عن معاذ بن جبل «قال أبو بكر: ربما قال وكيع: عن ابن عباس، أن معاذا قال: بعثني رسول الله -ﷺ-....» الحديث. وهذا ظاهره أنه من مسند معاذ بن جبل. وقد ذكره المزي في «تحفة الأشراف» في مسند ابن عباس ولم يذكره في مسند معاذ بن جبل، وقد علق ابن حجر على ذلك في «النكت الظراف على تحفة الأشراف» بتعقيب جيد. مفاده أن رواية أبي بكر بن أبي شيبة وحدها هي من مسند معاذ.","vol":"4","page":550},{"text":"٢٦٥٦ - (خ م ط د ت س) أبو هريرة - ﵁ -: قال: «لمَّا تُوُفِّيَ النبيُّ - ﷺ- واسْتُخْلِفَ أبو بكر بعدَه، وكَفر من كفر من العرب، قال: عمرُ بن الخطاب لأبي بكر: كيف تُقاتِل الناس، وقد قال رسولُ الله - ﷺ-: أُمِرتُ أن أُقاتل الناس حتى يقولوا: لا إِله إلا الله، فمن قال: لا إله إلا الله، عَصَمَ مني مالَه ونفسه إِلا بحَقِّه، وحِسَابُه على الله؟ فقال أبو بكر: والله لأُقَاتِلَنَّ مَن فَرَّقَ بين الصلاة والزكاة، فإن الزكاة حقُّ المال، والله لو مَنَعُوني عَنَاقًا كانوا يُؤَدُّونها إِلى رسولِ الله -ﷺ- لَقَاتَلْتُهُمْ على منعها. قال عمر: فوالله ما هو إِلا أَن رَأَيتُ أَنَّ اللهَ شرحَ صَدْرَ أَبي بكرٍ لِلْقتال فعرفتُ أَنَّهُ الحَق» .\nوفي رواية: «عِقَالًا كانوا يُؤَدُّونه» . أخرجه الجماعة، إِلا أن الموطأ لم يُخرِّج منه إلا طرَفًا من قول أَبي بكر، قال مالك: «بلغه أَن أبا بكر الصِّدِّيق - ﵁ - قال: لو مَنعونِي عِقالًا لَجَاهَدْتُهُمْ عليه» . لم يزد على هذا (١) . ⦗٥٥٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عصم): العصمة المنع، يقال: عصم مني نفسه، أي منعها وحفظها، واعتصم بكذا، أي التجأ إليه، واحتمى به.\n(عناقًا وعقالًا): العَنَاق: الأنثى من ولد المعز، قال الخطابي: عناقًا وعقالًا، وفيه دليل على وجوب الصدقة في السِّخال والفُصلان والعجاجيل، وأن واحدة منها تجزئ عن الواجب في الأربعين منها، إذا كانت كلها صغارًا، ولا يكلف صاحبها مسنة، وفيه دليل على أن حول النتاج حول الأمهات، ولو كان يستأنف لها الحول لم يوجد السبيل إلى أخذ العناق، وقال أبو حنيفة: لا شيء في السخال، وقال الشافعي: يؤخذ من أربعين سخلة: واحدة منها. قال: وأما العِقَال، فاختلف فيه. فقيل: العِقال: صدقة عام، وقيل: هو الحبل الذي يعقل به البعير، وهو مأخوذ رب المال مع الصدقة، لأن على صاحبها التسليم، وإنما يقع القبض بالرباط، وقيل: إذا أخذ المصدق أعيان الإبل قيل: أخذ عِقَالًا، وإذا أخذ أثمانها، قيل: أخذ نقدًا. قال: وتأول ⦗٥٥٤⦘ بعضهم قوله: «عِقالًا» على معنى: وجوب الزكاة فيه إذا كان من عروض التجارة فبلغ مع غيره منها قيمة نصاب. والله أعلم.\n_________\n(١) رواه البخاري ١٣ / ٢١٧ في الاعتصام، باب الاقتداء بسنن رسول الله ﷺ، وفي الزكاة، باب وجوب الزكاة، وفي استتابة المرتدين، باب قتل من أبي قبول الفرائض، ⦗٥٥٣⦘ ومسلم رقم (٢٠) في الإيمان، باب الأمر بقتال الناس حتى يقولوا: لا إله إلا الله محمد رسول الله، والموطأ ١ / ٢٦٩ في الزكاة، باب ما جاء في أخذ الصدقات والتشديد فيها، والترمذي رقم (٢٦١٠) في الإيمان، باب ما جاء أمرت أن أقاتل الناس حتى يقولوا: لا إله إلا الله، وأبو داود رقم (١٥٥٦) في الزكاة في فاتحته، والنسائي ٥ / ١٤ في الزكاة، باب مانع الزكاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/١٩) (١١٧) قال: حدثنا عصام بن خالد وأبو اليمان، قالا: أخبرنا شعيب بن أبي حمزة. وفي (١/٤٧) (٣٣٥) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن معمر. والبخاري (٢/، ١٣١ ١٤٧) قال: حدثنا أبو اليمان الحكم بن نافع، قال: أخبرنا شعيب بن أبي حمزة. وفي (٩/١٩) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. وفي (٩/١١٥) ومعه مسلم (١/٣٨) . وأبو داود (١٥٥٦) . والترمذي (٢٦٠٧) . والنسائي (٥/١٤) و(٧/٧٧) . خمستهم عن قتيبة ابن سعيد، قال: حدثنا الليث، عن عقيل. وفي (٦/٥) قال النسائي: أخبرنا كثير بن عبيد، عن محمد ابن حرب، عن الزبيدي. وفي (٦/٥) و(٧/٧٨) قال: أخبرنا أحمد بن محمد بن مغيرة، قال: حدثنا عثمان بن سعيد، عن شعيب، وفي (٦/٥) قال: أنبأنا كثير بن عبيد، قال: حدثنا بقية، عن شعيب. أربعتهم - شعيب، ومعمر، وعقيل، والزبيدي - عن ابن شهاب الزهري، عن عبيد الله بن عبد الله.\n٢ - وأخرجه النسائي (٦/٦) و(٧/٧٨) قال: أخبرنا أحمد بن سليمان، قال: حدثنا مؤمل بن الفضل، قال: حدثنا الوليد، قال: حدثني شعيب بن أبي حمزة وسفيان بن عيينة، وذكر آخر، عن الزهري، عن سعيد بن المسيب.\nكلاهما - عبيد الله، وسعيد - عن أبي هريرة، فذكره.\n* أخرجه أحمد (١/٣٥) (٢٣٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن عبيد الله بن عبد الله بن عتبة. قال: لما ارتد أهل الردة في زمان أبي بكر، قال عمر.... الحديث. ليس فيه «أبو هريرة» .\nورواية مالك أخرجها في «الموطأ» (٦٠٨) بلاغا.","vol":"4","page":552},{"text":"٢٦٥٧ - (خ م د س) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «مَا مِن صَاحِب ذهبٍ ولا فضةٍ لا يُؤدي منها حَقَّها إِلا إذا كان يومُ القِيامة صُفِّحَت له صفائحُ من نارٍ، فأُحْمِيَ عليها في نار جهنم، فيُكْوى بها جَنْبُهُ وجَبينُه وظَهرهُ، كلما رُدَّتْ (١) أُعِيدَت له، في يومٍ كان مقدارُهُ خمسين ألف سنة، حتى يُقضَى بين العباد، فيَرى سَبيلَهُ (٢): إِمَّا إِلى الجنَّةِ، وإِمَّا إِلى النار»، قيل: يا رسول الله، فالإِبلُ؟ قال: «ولا صاحبُ إبلٍ لا يُؤدِّي منها حقَّها - ومن حقِّها حَلَبُها يوم وِرْدِها (٣) - إلا إذا كان يومُ القيامة بُطِحَ لها بقاعٍ قَرْقَرٍ (٤)، أَوفَرَ ما كانت، لا يَفْقِدُ منها فصيلًا واحدًا، تَطَؤهُ ⦗٥٥٥⦘ بِأخْفَافِها، وتَعَضُّهُ بأَفواهها، كلما مرَّ عليه أُولاها رُدَّ عليه أُخْرَاها (٥)، في يوم كان مقداره خمسين أَلف سنة، حتى يُقْضى بين العباد، فيرى سبيلَه: إِما إلى الجنة، وإِمَّا إِلى النار» .\nقيل: يا رسولَ الله، فالبقر والغنم؟ قال: ولا صاحبُ بقرٍ [ولا غنمٍ] لا يُؤدِّي حَقَّها، إِلا إذا كان يومُ القيامة بُطِحَ لها بقاعٍ قَرقَرٍ، لا يَفقِدُ منها شيئًا، ليس فيها عَقصاءُ ولا جَلْحَاءُ، ولا عَضْباءُ، تَنطَحُهُ بِقرُونِها، وتَطَؤهُ بأَظْلافها، كلما مرَّ عليه أُولاها رُدَّ عليه أُخراها، في يومٍ كان مقداره خمسين ألفَ سنة، حتى يُقضَى بين العباد فَيَرَى سَبيلَهُ: إما إلى الجنة، وإما إلى النار (٦) .\nقيل: يا رسولَ الله، فالخيلُ؟ قال: الخيلُ ثلاثة: هي لرجلٍ وِزْرٌ، ولرجلٍ سِتْرٌ، ولرجل أَجرٌ - وفي رواية: هي لرجل أجر، ولرجل ستر، وعلى رَجلٍ وِزْر - فأما الذي له أجر: فرجلٌ ربطها في سبيل الله - زاد في رواية: لأهل الإسلام - فأطال لها في مَرجٍ أو رَوْضَةٍ (٧)، فما ⦗٥٥٦⦘ أصابت في طِيْلِها ذلك من المَرج والرَّوْضَةِ كانت له حسناتٍ، ولو أَنه انْقَطَع طِيْلُها، فاستنَّتْ شَرَفًا أو شَرَفَين: كانت له آثارها وأرواثها حسناتٍ له، ولو أنها مَرَّتْ بنهرٍ، فَشَرِبتْ منه ولم يُرِد أن يسقيَها، كان ذلك حسناتٍ له، فهي لذلك الرجل أجر. ورجلٌ ربطها تَغَنِّيًا وتَعَفُّفًا، ثم لم يَنسَ حقَّ الله في رِقابها ولا ظُهورها، فهي لذلك الرجل سِتْرٌ. ورجلٌ ربطها فخرًا ورياء ونِواء لأهل الإسلام - وفي رواية: على أَهل الإِسلام - فهي على ذلك وِزْر. وسئل رسولُ الله - ﷺ- عن الحُمُر؟ فقال: ما أُنْزِلَ عليَّ فيها شيءٌ إِلا هذه الآيةُ الجامعةُ الفَاذَّةُ: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيرًا يَرَهُ. وَمَنْ يَعْمَل مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ﴾ [الزلزلة: ٧، ٨] .\nوفي رواية: «فما أَكلت من ذلك المرجِ أَو الرَّوضة من شيءٍ إِلا كُتِبَ له عَددُ ما أكلت حسنات، وكُتب له عددُ أَرواثِهَا وأبوالها حسنات، ولا تَقطَعُ طِوَلَها، واستَنَّت شَرَفًا أو شَرَفَينِ إلا كَتبَ الله له عددَ آثارها حسناتٍ، ولا مرَّ بها صاحبُها على نهرٍ فشربت منه، ولا يُريد أن يَسقِيها إِلا كتب الله له عدد ما شرِبتْ حسنات ... وذكر نحوه» . هذه رواية مسلم. وأخرج البخاري والموطأ منها ذكر الخيل والحُمرِ، ولم يذكر الفصلَ الأول.\nوأخرج البخاري أيضًا: قال النبيُّ - ﷺ-: «تَأتي الإبلُ على صاحبها على ⦗٥٥٧⦘ خير ما كَانت - إذا لم يُعْطِ فيها حقَّها - تطؤه بأخفافها، وتأتي الغنم على صاحبها على خير ما كانت - إذا لم يعطِ فيها حقها - تطؤه بأظلافها، وتَنْطحهُ بقرونها. قال: ومن حقِّها أن تُحلَب على الماء، قال: ولا يأْتي أحدكم يوم القيامة بشاةٍ يحملها على رقبتهِ لها يُعارٌ (٨)، فيقول: يا محمد، فأقول: لا أمْلِكُ لك شيئًا، قد بلَّغْتُ، ولا يأتي [أحدُكم] ببعير يحمله على رقبته له رُغاء، فيقول: يا محمد، فأقول: لا أَملك لك شيئًا، قد بلَّغتُ» .\nوفي أخرى للبخاري قال: قال رسول الله - ﷺ-: «مَن آتاهُ اللهُ مالًا، فلم يُؤدِّ زَكَاتَهُ: مُثِّلَ له [ماله] شُجَاعًا أقْرَعَ، له زَبيبتَان، يُطَوِّقُهُ يوم القيامة، ثم يأخُذُ بِلهزِمَتَيْهِ - يعني: شِدْقَيهِ - ثم يقول: أَنا مالُك، أنا كنزكَ، ثم تلا: ﴿ولا تَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتاهُمُ اللهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ بَلْ هُو شَرٌّ لَهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَومَ القِيَامَةِ ولِلهِ مِيراثُ السَّمَاواتِ والأرضِ واللهُ بما تَعملُونَ خَبِيرٌ﴾ [آل عمران: ١٨٠]» .\nوفي أخرى لمسلم - في ذكر الفصلين جميعًا - قال: قال رسول الله - ﷺ-: «ما مِن صاحب كَنزٍ لا يؤدِّي زكاتَه إِلا أُحمِيَ عليه في نار جهنم ... ثم ذكر ⦗٥٥٨⦘ نحوه. وقال في ذِكر الغنم: «ليس فيها عَقْصَاءُ، ولا جَلْحَاءُ - قال سهيل بن أبي صالح: فلا أَدري أَذَكَرَ البَقَرَ، أم لا؟ قالوا: فالخيلُ يا رسولَ الله؟ قال: الخيلُ في نواصِيها الخيرُ - أَو قال: مَعقُودٌ في نواصيها - قال سهيل: أنا أشُك - الخيرُ إِلى يوم القيامة، الخيلُ ثلاثة فهي لرجل أجرٌ، ولرجل سِتْرٌ، ولرجل وِزرٌ - وذكر هذا الفصل إلى آخره بنحو ما تقدَّم، وفيه: - وأما الذي هي له سِتْرٌ: فالرجل يتَّخِذُها تَكَرُّمًا وتَجَمُّلًا، ولا يَنْسَى حقَّ ظُهورِها وبطونها، في عُسْرِها ويُسرها، وأما الذي هي عليه وزرٌ: فالذي يتخذها أَشَرًا وبطرًا، وبَذَخًا ورِئَاءَ الناس فذلك الذي عليه وزرٌ ... ثم ذكره» .\nوله في أخرى: أَنَّ رسولَ اللهِ - ﷺ- قال: «إذا لم يُؤدِّ المرءُ حق اللهِ أَو الصدقةَ في الثَّلَّةِ (٩): بُطحَ لها ... وذكر الحديث بنحو ما قبله» .\nوأَخرجه أبو داود قال: «ما مِن صاحب كَنْزٍ لا يُؤدِّي حقَّه إِلا جعله الله يوم القيامةِ يُحْمَى عليها في نار جهنم»، وذكر نحو حديث مسلم في الذهب والفضة، ثم ذكر بعده الغنم بنحو حديثه، ثم ذكر بعده الإبل بنحو حديثه، إلى قوله: إلى النار، وانتهت روايته.\nوقال في رواية أخرى نحوه، وزاد في قصة الإبل: قال لأبي هريرة: ⦗٥٥٩⦘ فما حق الإبل؟ قال: تُعطي الكريمةَ، وتَمنَحُ الغَزيرَةَ، وتُفْقِرُ الظَّهْرَ، وتُطرِقُ الفَحْلَ، وتَسقي اللَّبَنَ» .\nوزاد في رواية أخرى: «وإِعارَةُ دَلْوِها» .\nوأخرج النسائي، قال: قال رسول الله - ﷺ-: «أَيُّما رجلٍ كانت له إبلٌ لا يُعطي حقها في نَجْدتِهَا ورِسْلِها - قالوا: يا رسول الله ما نَجدتُها ورِسلُها؟ قال: في عُسرِها ويُسْرِها - فإنها تأتي يومَ القيامة كأَغَذِّ ما كانت وأَسْمَنِهِ وأَبْشَرِهِ، يُبطَحُ لها بِقاعٍ قَرْقَرٍ، فتطؤه بأخفافها، فإذا جاوزته أُخراها أُعيدت عليه أُولاها، في يومٍ كان مقدارهُ خمسين أَلفَ سنة حتى يُقضى بين الناس فَيرى سبيلَه، وأيُّما رجل كانت له بَقَرٌ لا يُعطي حقَّها في نَجْدتِها ورِسلها، فإِنها تأتي يوم القيامة كأَغذِّ ما كانت وأسْمَنِه وأبْشرِه يُبطح لها بقاع قَرقَرٍ، فَتنطَحُهُ بقرونها، وتطؤه كلُّ ذاتِ ظِلْفٍ بِظلِفها، [حتى] إِذا جاوزته أُخراها أعيدت عليه أُولاها، في يوم كان مقدارُهُ خمسين ألف سنة، حتى يُقضى بين الناس فيَرى سبيلَه، وأيُّمَا رجل كانت له غنم لا يُعطي حقَّها في نَجْدتها ورِسلها، فإِنها تأتي يوم القيامة كأَغَذِّ ما كانت وأَسمنِه وأبشرِه، ثم يبطح لها بقاع قَرْقَرٍ، فتطؤه كل ذاتِ ظِلف بظلفها، وتنطحه كلُّ ذات قَرن بقرنها، ليس فيها عَقْصَاءُ، ولا عَضْبَاءُ، إذا جاوزته ⦗٥٦٠⦘ أُخراها أُعيدت عليه أُولاها، في يوم كان مقداره خمسين ألف سنة، حتى يُقضى بين الناس فيرى سبيله» .\nوله في رواية أخرى، قال: قال رسول الله - ﷺ-: «تأتي الإِبل على رَبِّها على خير ما كانت، إذا هي لم يُعطِ منها حَقَّها، تطؤه بأخفافها، وتأتي الغنم على رَبِّها على خير ما كانت، إذا هي لم يعطِ فيها حقها، تطؤه بأظلافها، وتنطحه بقرونها، قال: ومن حقِّها أن تُحلَبَ على الماء، لا يأَتِيَنَّ أحدكم يوم القيامة ببعير يحمله على رَقَبته له رُغَاءٌ، فيقول: يا محمد، فأقول: لا أملك لك من الله شيئًا قد بلَّغتُ، ألا لا يأتِيَنَّ أَحدكم يوم القيامة بشاةٍ يحملُها على رقبته لها يُعارٌ (١٠)، فيقول: يا محمد، فأقول: لا أملك لك من الله شيئًا، قد بلَّغتُ، ويكون كنزُ أَحدهم يوم القيامة شجاعًا أقرعَ يَفِرُّ منه صاحبه، ويطلبه: أنا كَنْزُك، فلا يزال به حتى يُلْقِمَه إِصبعه» .\nوأَخرج النسائي ذِكر الخيل مفردًا نحو البخاري، ومالك، وأخرج ذِكر الكنزِ والشجاعِ الأقرعِ، مثل البخاري مفردًا، وأخرج الموطأ أَيْضًا ذِكْر الكَنْزِ والشجاعِ الأقرعِ، مثل البخاري، إلا أنه لم يذكر الآية ولم يرفعه. ⦗٥٦١⦘\nوأخرج البخاري أيضًا طرفًا يسيرًا منه، قال: إنه سمع رسولَ الله -ﷺ- يقول: «يكون كَنْزُ أحدكم يوم القيامة شجاعًا أَقرعَ» . لم يزد على هذا (١١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جبينه وجنبه وظهره): إنما خص هذه الأعضاء بالذكر من بين سائر الأعضاء؛ لأن السائل متى تعرض للطلب من البخيل، أول ما يبدو منه من آثار الكراهية والمنع، أنه يُقَطِّب في وجهه، ويكلح ويجمع أساريره فيتجعد جبينه، ثم إن كرر الطلب ناء بجانبه عنه، ومال عن جهته، وتركه جانبًا، فإن استمر الطلب ولاه ظهره، واستقبل جهة أخرى، وهي النهاية في الرد، والغاية في المنع الدال على كراهيته للعطاء والبذل، وهذا دأب مانعي البر والإحسان، وعادة البخلاء بالرفد والعطاء، فلذلك خص هذه الأعضاء بالكي.\n(يوم وردها): أي يوم ترد الماء، فيسقي من لبنها من حضره من المحتاجين إليه، وهذا على سبيل الندب والفضل، لا الوجوب. ⦗٥٦٢⦘\n(بقاع قرقر): القاع: [المكان] المستوي من الأرض، الواسع، والقرقر: الأملس.\n(عقصاء): العقصاء: الشاة الملتوية القرنين، وإنما ذكرها لأن العقصاء لا تؤلم بنطحها، كما يؤلم غير العقصاء.\n(جلحاء): الجلحاء: الشاة التي لا قرن لها.\n(عضباء): العضباء: الشاة المكسورة القرن.\n(بأظلافها): الظلف للشاة كالحافر للفرس.\n(وزر): الوزر: الثقل والإثم.\n(طيلها): الطيل والطول: الحبل.\n(فاستنت): الاستنان: الجري.\n(شرفًا): الشرف: الشوط والمدَى.\n(تغنيًّا): استغناء بها عن الطلب لما في أيدي الناس.\n(في ظهورها): أما حق ظهورها: فهو أن يحمل عليها منقطعًا، ويشهد له قوله في موضع آخر: «وأن يُفْقِر ظهرها» وأما حق «رقابها» فقيل: أراد به الإحسان إليها. وقيل: أراد به الحمل عليها، فعبر بالرقبة عن الذات. ⦗٥٦٣⦘\n(نواء): النواء: المعاداة، يقال: ناوأت الرجل مناوأة، أي: عاديته.\n(الفاذة): النادرة الواحدة، والفذ: الواحد.\n(يُعار): اليُعار: صوت الشاة، وقد يعرت الشاة تيعر يُعارًا بالضم.\n(رُغاء): الرغاء للإبل كاليُعار للشاء.\n(شجاعًا أقرع): الشجاع: الحية، والأقرع: صفته بطول العمر، ذلك أنه لطول عمره قد امَّرق شعرُ رأسه، فهو أخبث له وأشد شرًّا.\n(زبيبتان): الزبيبتان هما الزبدتان في الشدقين. يقال: تكلم فلان حتى زبب شدقاه، أي: خرج الزبد عليهما، ومنها الحية ذو الزبيبتين. وقيل: هما النكتتان السوداوان فوق عينيه.\n(بلهزمتيه): اللهزمتان: عظمان ناتئان في اللحيين تحت الأذنين، ويقال: هما مُضيغتان عليتان تحتهما.\n(أشَرًا): الأشر: البطر.\n(بذخًا): البذخ بفتح الذال: التطاول والفخر.\n(الثَّلَّة): [بفتح الثاء] الجماعة الكثيرة من الضأن، قال الجوهري: ولا يقال للمعزى الكثيرة: ثلة، ولكن حيلة - بفتح الحاء - فإذا ⦗٥٦٤⦘ اجتمعت الضأن والمعزى وكثرتا، قيل لهما: ثَلَّة، والجمع ثِلل، مثل بَدْرة وبِدَر.\n(تمنح الغزيرة): المنحة: العطية، والغزيرة: الكثيرة اللبن والدر. والمنيحة: الناقة أو الشاة تعار لينتفع بلبنها وتعاد.\n(وتُفْقِر الظهر): إفقار الظهر: إعارته ليركب، والفَقار: خرزات الظهر.\n(وتُطْرِق الفحل): إطراق الفحل: إعارته للضِّراب، طرق الفحل الناقة: إذا ضربها.\n(نجدتها): النجدة: الشدة.\n(ورِسلها): والرِّسل - بالكسر - الهِينة والتأني. قال الجوهري: يقال: افعل كذا وكذا على رسلك - بالكسر - أي اتئد فيه، كما يقال: على هينتك. قال: ومنه الحديث «إلا من أعطى في نجدتها ورِسلها» يريد: الشدة والرخاء. يقول: يعطي وهي سمان حسان يشتد على مالكها إخراجها، فتلك نجدتها، ويعطي في «رسلها» وهي مهازيل مقاربة. وقال الأزهري نحوه، وهذا لفظه: المعنى: إلا من أعطى في إبله ما يشق عليه عطاؤه، فيكون نجدة عليه، أي: شدة، أو يعطي ما يهون عليه عطاؤه منها، فيعطي في رسلها وهي مهازيل ⦗٥٦٥⦘ مقاربة. وقال: إلى ما يعطي مستهينًا به على رسله. قال الأزهري: وقال بعضهم: في رسلها: أي بطيب نفس منه. قال: والرسل في غير هذا: اللبن.\nقلت: ويجوز أن يكون المعني بالشدة والرخاء غير هذا التقدير، فيريد بالشدة: القحط والجدب، وأنه إذا أخرج حقها في سنة الجدب والضيق كان ذلك شاقًّا، لأنه إجحاف به وتضييق على نفسه، ويريد بالرخاء: السعة والخصب، وحينئذ يسهل عليه إخراج حقها، لكثرة ما يبقى له، ويكون المراد بالرسل: اللبن، وإنما سماه يسيرًا؛ لأن اللبن يكثر بسبب الخصب، ولذلك قيل: «يا رسول الله، وما نجدتها ورسلها؟» قال: عسرها ويسرها، فهذا الرجل يعطي حقها في حال الجدب والضيق، وهو المراد [بالعسر، وفي حال الخصب والسعة، وهو المراد] باليسر، والله أعلم.\n(كأغذ ما كانت): أغذ: أسرع، والإغذاذ: الإسراع في السير.\n(وأبشره): البشارة: الحسن والجمال، ورجل بشير، أي: جميل، وامرأة بشيرة [أي: جميلة]، وفلان أبشر من فلان، وقد ذكرنا أن قوله: «كأغذ ما كانت» من الإغذاذ، ورأيت الخطابي قد ذكر الحديث قال: فتأتي كأكثر ما كانت وأعده وأبشره، ولم يذكر لها غريبًا ولا شرحًا، فلو كانت من الإغذاذ لشرحها كعادته، وتركُ شرحها يوهم أنها بالعين بالمهملة من العدد، أي: أكثر عددًا، فلذلك لم يشرحها، والله أعلم.\n_________\n(١) الذي في مسلم \" كلما بردت \" قال النووي في \" شرح مسلم \": هكذا هو في بعض النسخ \" بردت \" بالباء، وفي بعضها \" ردت \" بحذف الباء وبضم الراء، وذكر القاضي الروايتين، وقال: الأولى هي الصواب، قال: والثانية رواية الجمهور.\n(٢) قال النووي في \" شرح مسلم \": ضبطناه بضم ياء \" يرى \" وفتحها، وبرفع لام \" سبيله \" ونصبها اهـ.\n(٣) قال النووي في \" شرح مسلم \": \" حلبها \" بفتح اللام على اللغة المشهورة، وحكي إسكانها، وهو غريب ضعيف، وإن كان هو القياس. اهـ.\n(٤) قال النووي في \" شرح مسلم \": \" بطح \" قال جماعة: معناه: ألقي على وجهه، قال القاضي: قد جاء في رواية البخاري \" تخبط وجهه بأخفافها \" قال: وهذا يقتضي: أنه ليس من شرط البطح كونه على الوجه، وإنما هو في اللغة بمعنى البسط والمد، فقد يكون على وجهه، وقد يكون على ظهره، منهم سميت بطحاء مكة لانبساطها.\n(٥) قال النووي في \" شرح مسلم \": هكذا هو في جميع الأصول في هذا الموضع، قال القاضي عياض: قالوا: هو تغيير وتصحيف، وصوابه: ما جاء بعده في الحديث الآخر من رواية سهيل بن أبي صالح عن أبيه، وما جاء في حديث المعرور بن سويد عن أبي ذر \" كلما مر عليه أخراها رد عليه أولاها \" وبهذا ينتظم الكلام.\n(٦) قال النووي في \" شرح مسلم \": فيه دليل على وجوب الزكاة في البقر، وهذا أصح الأحاديث الواردة في زكاة البقر.\n(٧) \" مرج \" بفتح الميم وسكون الراء - أي: مرعى، وفي \" النهاية \": هو الأرض الواسعة ذات النبات الكثير، تمرج فيها الدواب، أي: تسرح.\n\" روضة \" عطف تفسير، أو الروضة أخص من المرعى، وفي نسخة المصابيح بلفظ \" أو \" قال ابن الملك: شك الراوي.\n(٨) في الأصل: ثغار، وهو تصحيف، وما أثبتناه موافق لرواية البخاري، قال الحافظ في \" الفتح \": وقوله في هذه الرواية \" لها يعار \" بتحتانية مضمومة ثم مهملة: صوت المعز، وفي رواية المستملي والكشميهني هنا \" ثغاء \" بضم المثلثة ثم معجمة بغير راء، ورجحه ابن التين، وهو صياح الغنم، وحكى ابن التين عن القزاز أنه رواه \" تعار \" بمثناة ومهملة، وليس بشيء.\n(٩) كذا الأصل: الثلة، وفي مسلم المطبوع: إبله، وقد ذكر المصنف ﵀ معنى الثلة، في غريب الحديث.\n(١٠) في الأصل: ثغار: وهو تصحيف، والتصحيح من سنن النسائي المطبوع.\n(١١) رواه البخاري ٣ / ٢١٢ في الزكاة، باب إثم مانع الزكاة، وفي تفسير سورة آل عمران، باب ﴿ولا يحسبن الذين يبخلون بما آتاهم الله من فضله هو خيرًا لهم﴾، وفي تفسير سورة براءة، باب ﴿والذين يكنزون الذهب والفضة﴾، وفي الحيل، باب في الزكاة وألا يفرق بين مجتمع ولا يجمع بين متفرق خشية الصدقة، ومسلم رقم (٩٨٧) في الزكاة، باب إثم مانع الزكاة، والموطأ ٢ / ٤٤٤ في الجهاد، باب الترغيب في الجهاد، وأبو داود رقم (١٦٥٨) و(١٦٥٩) و(١٦٦٠) في الزكاة، باب في حقوق المال، والنسائي ٥ / ١٢ - ١٤ في الزكاة، باب التغليظ في حبس الصدقة، وباب مانع زكاة الإبل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه مالك «الموطأ» (٢٧٥) . والبخاري (٣/١٤٨) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك بن أنس. وفي (٤/٣٥و٢٥٢) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٦/٢١٧) و(٩/١٣٤) قال: حدثنا إسماعيل بن عبد الله. قال: حدثنا مالك. وفي (٦/٢١٨) قال: حدثنا يحيى بن سليمان. قال: حدثني ابن وهب. قال: أخبرني مالك. ومسلم (٣/٧٠ و٧١) قال: حدثني سويد بن سعيد. قال: حدثنا حفص، يعني ابن ميسرة الصنعاني. (ح) قال: وحدثني يونس بن عبد الأعلى الصدفي. قال: أخبرنا عبد الله بن وهب. قال: حدثني هشام بن سعد. وأبو داود (١٦٥٩) قال: حدثنا جعفر بن مسافر. قال: حدثنا ابن أبي فديك، عن هشام بن سعد. والنسائي (٦/٢١٦) قال: أخبرنا محمد بن سلمة والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم. قال: حدثني مالك. ثلاثتهم - مالك، وحفص بن ميسرة، وهشام بن سعد - عن زيد بن أسلم.\n٢ - وأخرجه أحمد (٢/١٠١) و(٣٨٣) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٢/٢٦٢) قال: حدثنا أبو كامل. قال: حدثنا حماد. وفي (٢/٢٧٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٣٨٣) قال: حدثنا عفان. قال: حدثنا وهيب بن خالد البصري. وفي (٢/٤٢٣) قال حدثنا أبو معاوية. ومسلم (٣/٧١) و(٧٣) قال: حدثني محمد بن عبد الملك الأموي قال: حدثنا عبد العزيز بن المختار. (ح) وحدثناه قتيبة بن سعد. قال: حدثنا عبد العزيز - يعني الدراوردي -. (ح) وحدثنيه محمد بن عبد الله بن بزيع. قال: حدثنا يزيد بن زريع. قال: حدثنا روح بن القاسم. وأبو داود (١٦٥٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. وابن ماجة (٢٧٨٨) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد العزيز بن المختار. والترمذي (١٦٣٦) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي (٦/٢١٥) قال: أخبرنا عمرو بن يحيى بن الحارث. قال: حدثنا محبوب بن موسى. قال: حدثنا أبو إسحاق - يعني الفزاري -. وابن خزيمة (٢٢٥٢) قال: حدثنا أحمد بن عبدة. قال: أخبرنا عبد العزيز - يعني ابن محمد الدراوردي -. وفي (٢٢٥٣ و٢٢٩١) قال: حدثنا أبو الخطاب زياد بن يحيى الحساني. قال: حدثنا يزيد بن زريع. قال: حدثنا روح بن القاسم.\nثمانيتهم - حماد بن سلمة، ومعمر، ووهيب بن خالد، وأبو معاوية، وعبد العزيز بن المختار، وعبد العزيز بن محمد الدراوردي، وروح بن القاسم، وأبو إسحاق إبراهيم بن محمد الفزاري - عن سهيل بن أبي صالح.\n٣ - وأخرجه مسلم (٣/٧٣) قال: حدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني عمرو بن الحارث، أن بكيرا حدثه.\nثلاثتهم: - زيد بن أسلم، وسهيل بن أبي صالح، وبكير بن عبد الله بن الأشج - عن أبي صالح، فذكره.\n- وعن الأعرج، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «يكون كنز أحدكم يوم القيامة شجاعا أقرع، يفر منه صاحبه وهو يطلبه حتى يلقمه أصابعه» .\nأخرجه أحمد (٢/٥٣٠) قال: حدثنا علي بن حفص. قال: أخبرنا ورقاء.\nوالبخاري (٦/٨٢) قال: حدثنا الحكم بن نافع. قال: أخبرنا شعيب. والنسائي (٥/٢٣) . قال: أخبرنا عمران بن بكار. قال: حدثنا علي بن عياش. قال: حدثنا شعيب.\nكلاهما - ورقاء، وشعيب - عن أبي الزناد، عن الأعرج، فذكره.\n- وعن عبد الرحمن بن هرمز الأعرج، أنه سمع أبا هريرة، ﵁، يقول: قال النبي -ﷺ-: «تأتي الإبل على صاحبها على خير ما كانت، إذا هو لم يعط فيها حقها، تطؤه بأخفافها، وتأتي الغنم على صاحبها على خير ما كانت، إذا لم يعط فيها حقها، تطؤه بأظلافها، وتنطحه بقرونها....... الحديث.\nأخرجه البخاري (٢/١٣٢) قال: حدثنا الحكم بن نافع. والنسائي (٥/٢٣) قال: أخبرنا عمران بن بكار، قال: حدثنا علي بن عياش..\nكلاهما - الحكم بن نافع أبو اليمان، وعلي بن عياش - عن شعيب، عن أبي الزناد، عن عبد الرحمن بن هرمز الأعرج، فذكره.\n- وعن همام، عن أبي هريرة ﵁ قال: قال رسول الله -ﷺ-: «يكون كنز أحدكم يوم القيامة شجاعا أقرع، يفر منه صاحبه فيطلبه ويقول أنا كنزك. قال: والله لن يزال يطلبه حتى يبسط يده فيلقمها فاه» .\nوقال رسول الله -ﷺ-: «إذا مارب النعم لم يعط حقها تسلط عليه يوم القيامة تخبط وجهه بأخفافها» .\nأخرجه أحمد (٢/٣١٦) . والبخاري (٩/٣٠) قال: حدثني إسحاق.\nكلاهما - أحمد، وإسحاق - عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\n-وعن أبي صالح، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «من آتاه الله مالا فلم يؤد زكاته، مُثِّل له ماله شجاعا أقرع، له زبيبتان، يطوقه يوم القيامة، يأخذ بلهزمتيه، يعني بشدقيه.......... الحديث.\nأخرجه أحمد (٢/٢٧٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن عاصم. وفي (٢/٣٥٥) قال: حدثنا حسن. قال: حدثنا عبد الرحمن بن عبد الله بن دينار، عن أبيه. وفي (٢/٣٧٩) . قال: حدثنا قتيبة. قال: حدثنا ليث بن سعد، عن ابن عجلان، عن القعقاع. والبخاري (٢/١٣٢) قال: حدثنا علي بن عبد الله. قال: حدثنا هاشم بن القاسم. قال: حدثنا عبد الرحمن بن عبد الله بن دينار، عن أبيه. وفي (٦/٤٩) قال: حدثني عبد الله بن منير، سمع أبا النضر. قال: حدثنا عبد الرحمن، هو ابن عبد الله بن دينار، عن أبيه. والنسائي (٥/٣٩) قال: أخبرنا الفضل بن سهل. قال: حدثنا حسن بن موسى الأشيب. قال: حدثنا عبد الرحمن بن عبد الله بن دينار المدني، عن أبيه. وفي الكبرى «تحفة الأشراف» (٩/١٢٧٥١) عن محمد بن عبد الأعلى، عن محمد بن ثور، عن معمر بن راشد، عن سهيل. وابن خزيمة (٢٢٥٤) قال: حدثنا الربيع بن سليمان. قال: حدثنا شعيب. قال: حدثنا الليث. (ح) قال: وحدثنا عيسى بن إبراهيم. قال: حدثنا ابن وهب. عن الليث بن سعيد، عن ابن عجلان، عن القعقاع بن حكيم.\nأربعتهم - عاصم، وعبد الله بن دينار، والقعقاع بن حكيم، وسهيل - عن أبي صالح، فذكره.\n- وعن أبي عمر الغداني، أن أبا هريرة قال: سمعت رسول الله -ﷺ- يقول: «أيما رجل كانت له إبل لا يعطي حقها في نجدتها ورسلها. قالوا: يا رسول الله ما نجدتها ورسلها؟ قال: في عسرها ويسرها، فإنها تأتي يوم القيامة كأغذِّ ما كانت وأسمنه............ الحديث.\nأخرجه أحمد (٢/٣٨٣) قال: حدثنا عفان. قال: حدثنا همام. وفي (٢/٤٨٩) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد. وفي (٢/٤٩٠) قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة. وأبو داود (١٦٦٠) قال: حدثنا الحسن بن علي. قال: حدثنا يزيد بن هارون. قال: أخبرنا شعبة. والنسائي (٥/١٢) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا يزيد بن زريع. قال: حدثنا سعيد بن أبي عروبة. وابن خزيمة (٢٣٢٢) قال: حدثنا عبدة بن عبد الله الخزاعي. قال: أخبرنا يزيد بن هارون. قال: أخبرنا شعبة.\nثلاثتهم - همام، وسعيد، وشعبة- عن قتادة، عن أبي عمر الغداني، فذكره.\n- وعن خلاس، عن أبي هريرة، أن رسول الله -ﷺ- قال: «ما من صاحب إبل لا يؤدي حقها من نجدتها ورسلها، إلا جيء به يوم القيامة أوفر ما كانت، فيبطح لها بقاع قرقر تخبطه بقوائمها وتطوه عقافها، كلما تصرم آخرها رد أولها، حتى يُقضى بين الخلائق ثم يرى سبيله. وما من صاحب بقر لا يؤدي حقها من...... الحديث.\nأخرجه أحمد (٤٩٠٢) قال: حدثنا محمد بن جعفر. وابن خزيمة (٢٣٢١) قال: حدثنا أحمد بن عبد الله ابن علي بن منجوف. قال: حدثنا روح.\nكلاهما - محمد بن جعفر، وروح - عن عوف، عن خلاس، فذكره.\nوعن الحسن، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «من ترك كنزا، فإنه يمثل له يوم القيامة شجاعا أقرع يتبعه، له زبيبتان، فما زال يطلبه. يقول........» الحديث.\nأخرجه أحمد (٢/٤٨٩) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، عن قتادة، عن الحسن، فذكره.\n- وعن عبد الرحمن بن يعقوب، عن أبي هريرة، أن رسول الله -ﷺ- قال: تأتي الإبل التي لم تعط الحق منها، تطأ صاحبها بأخفافها. وتأتي البقر والغنم تطأ صاحبها بأظلافها، وتنطحه بقرونها..... الحديث.\nأخرجه ابن ماجة (١٧٨٦) قال: حدثنا مروان محمد بن عثمان العثماني. قال: حدثنا عبد العزيز بن أبي حازم، عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"4","page":554},{"text":"٢٦٥٨ - (م س) جابر بن عبد الله - ﵄ -: قال: سمعتُ ⦗٥٦٦⦘ رسولَ الله -ﷺ- يقول: «ما مِن صاحبِ إِبلٍ لا يفعلُ فيها حقَّها، إِلا جاءت يوم القيامة أَكثر ما كانت (١)، وقَعَد لها بقاعٍ قَرقَرٍ، تَستَنُّ عليه بقوائمها وَأَخفافها، ولا صَاحِبِ بقرٍ لا يفعلُ فيها حقَّها، إِلا جاءت يوم القيامة أكثر ما كانت، وقعد لها بقاع قرقر، تَنْطَحُهُ بقُرُونها، وتطؤهُ بقوائمها، ولا صاحبِ غنمٍ لا يفعل فيها حقها، إلا جاءت يوم القيامة أكثر ما كانت، وقعد لها بقاع قرقر، تَنْطَحُهُ بقُرُونها، وتطؤه بأظلافها، ليس فيها جَمَّاءُ، ولا مُنكَسِرٌ قرنُها. ولا صاحبِ كنْز لا يفعل فيه حقَّه إِلا جاء كنزُهُ يوم القيامة شجاعًا أَقرعَ يتبعهُ فاتحًا فَاهُ، فَإِذا أَتاه فَرَّ منه، فيناديه: خُذْ كَنْزَك الذي خَبَّأْتَهُ، فأنا عنه غنيٌّ، فإذا رأى أن لابدَّ له منه سلك يده في فيه فيقضَمُها قضم الفحل» .\nقال أَبو الزبير: سمعتُ عبيد بن عمير يقول هذا القول، ثم سألْنا جابر ⦗٥٦٧⦘ ابن عبد الله [عن ذلك]، فقال مثلَ قول عبيد بن عمير، [وقال أَبو الزبير: سمعتُ عبيد بن عمير] يقول: «قال رجل: يا رسولَ الله، ما حقُّ الإِبل؟ قال: حَلَبُها على الماء، وإعارَةُ دَلْوِها، وإِعَارةُ فَحْلِها، ومَنيحتُها (٢)، وحملٌ عليها في سبيل الله» .\nوفي أخرى قال: «ما من صاحب إِبلٍ ولا بَقَرٍ ولا غَنمٍ لا يُؤدِّي حقَّها، إِلا أُقعِدَ لها يوم القيامة بقاعٍ قَرقَرٍ، تَطَؤه ذاتُ الظِّلْفِ بِظِلفها، وتَنْطَحُه ذات القَرْن بِقَرنها، ليس فيها يومئذ جَمَّاءُ ولا مكسورة القرن، قلنا: يا رسول الله: وما حقُّها؟ قال: إِطْرَاقُ فحلِها، وإِعَارةُ دَلْوها، وَمَنِيحَتُها، وحَلَبُها على الماء، وحَمْلٌ عليها في سبيل الله، ولا مِن صاحبِ مال لا يُؤدِّي زكاتَه، إِلا تَحوَّل يوم القيامة شُجاعًا أقرعَ يَتْبَعُ صاحبه حيثما ذهب، وهو يَفِرُّ منه، ويقال: هذا مالُك الذي كنتَ تَبْخَلُ به، فَإِذا رأَى أَنه لابُدَّ منه أدْخَلَ يَده في فيه، فجعل يَقْضَمُها كما يَقْضَمُ الفحلُ» . أخرجه مسلم، ووافقه النسائي على الرواية الثانية (٣) . ⦗٥٦٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيقضمها): القضم الأكل بأطراف الأسنان.\n(جمَّاء): الجمَّاء الشاة التي لا قرن لها.\n_________\n(١) في نسخة مسلم المطبوعة زيادة \" قط \" بعد قوله: \" أكثر ما كانت \"، قال النووي في \" شرح مسلم \": وفي \" قط \" لغات، حكاهن الجوهري، والفصيحة المشهورة: \" قط \" مفتوحة القاف مشددة الطاء، قال الكسائي: كانت \" قطط \" بضم الحروف الثلاثة، فأسكن الثاني، ثم أدغم، والثانية \" قط \" بضم القاف، تتبع الضمة الضمة، كقولك: مد يا هذا، والثالثة \" قط \" بفتح القاف وتخفيف الطاء، والرابعة \" قط \" بضم القاف والطاء المخففة وهي قليلة، هذا إذا كانت بمعنى: الدهر، فأما التي بمعنى: \" حسب \" وهو الاكتفاء، فمفتوحة ساكنة الطاء، تقول: رأيته مرة فقط، فان أضفت قلت: قطك هذا الشيء، أي: حسبك، وقطني وقطي وقطه وقطاه.\n(٢) قال النووي في \" شرح مسلم \": قال أهل اللغة: \" المنيحة \" ضربان، أحدهما: أن يعطي الإنسان آخر شيئًا هبة، وهذا النوع يكون في الحيوان والأرض والأثاث، وغير ذلك، الثاني: أن المنيحة ناقة أو بقرة أو شاة ينتفع بلبنها ووبرها وصوفها وشعرها زمانًا ثم يردها.\n(٣) رواه مسلم رقم (٩٨٨) في الزكاة، باب إثم مانع الزكاة، والنسائي ٥ / ٣٧ في الزكاة، باب مانع زكاة البقر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣٢١) قال: حدثنا محمد بن بكر، وعبد الرزاق. والدارمي (١٦٢٥) قال: حدثنا بشر بن الحكم، قال: حدثنا عبد الرزاق. ومسلم (٣/٧٣) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق. كلاهما - محمد بن بكر، وعبد الرزاق - قالا: حدثنا ابن جريج.\n٢ - وأخرجه الدارمي (١٦٢٤) قال: أخبرنا يعلى بن عبيد. ومسلم (٣/٧٤) قال: حدثنا محمد بن عبد الله ابن نمير، قال: حدثنا أبي، والنسائي (٥/٢٧) قال: أخبرنا واصل بن عبد الأعلى، عن ابن فضيل ثلاثتهم - يعلى، وعبد الله بن نمير، وابن فضيل - عن عبد الملك بن أبي سليمان.\nكلاهما - ابن جريج، وعبد الملك بن أبي سليمان - عن أبي الزبير، فذكره.","vol":"4","page":565},{"text":"٢٦٥٩ - (ت س) عبد الله بن مسعود - ﵁ -: يبلُغ به النبيَّ - ﷺ- قال: «ما من رجل لا يُؤدِّي زكاة ماله، إِلا جعل الله يومَ القيامَةِ في عُنُقِهِ شُجَاعًا، ثم قرأ علينا مِصْدَاقَهُ من كتاب الله: ﴿وَلا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُم بَلْ هُوَ شَرٌّ لَهُم سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَومَ القِيَامَةِ وَلِلهِ مِيرَاثُ السَّماواتِ والأرضِ واللهُ بِمَا تَعْمَلُونَ خَبيرٌ﴾ [آل عمران: ١٨٠]- وقال مَرَّة (١): قرأ رسولُ الله -ﷺ- مِصْدَاقَهُ: ﴿سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ القِيَامَةِ﴾ - ومَن اقتطعَ مَالَ أَخيه المُسلم بِيَمِين لَقيَ الله [وهو] عليه غَضْبَانُ، ثم قرأ رسولُ الله - ﷺ- مِصداقَهُ مِن كتاب الله: ﴿إِنَّ الَّذينَ يَشْتَرُونَ بِعَهدِ اللهِ وأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لا خَلَاقَ لَهُم في الآخِرَةِ وَلَا يُكَلِّمُهُمُ اللهُ وَلَا يَنْظُرُ إِلَيْهِمْ يومَ القِيامةِ وَلا يُزَكِّيهِم وَلَهُمْ عَذَابٌ أَليمٌ﴾ [آل عمران: ٧٧]» . أَخرجه الترمذي. ⦗٥٦٩⦘\nوفي رواية النسائي: «ما من رجلٍ له مالٌ لا يؤدِّي حق مالِهِ، إِلا جُعِلَ طَوْقًا، في عنقه شُجاعٌ أَقْرعُ، وهو يَفِرُّ منه، وهو يَتْبَعُهُ، ثم قرأ مصداقه من كتاب الله - ﷿ -: ﴿وَلا يَحسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللهُ مِنْ فَضْلِهِ هُوَ خَيرًا لَهُمْ بَلْ هُو شَرٌّ لَهمْ سَيُطَوَّقُونَ مَا بَخِلوا بِهِ يَومَ القِيَامَةِ ...﴾ [الآية]» (٢) .\n_________\n(١) أي: وقال عبد الله بن مسعود مرة، وفي المطبوع خطأ فاحش وهو: قال مرة، بضم الميم في أوله والتاء في آخره، ثم عرفه الشيخ حامد الفقي - غفر الله له - في التعليق فقال: هو مرة ابن شراحيل الهمداني السكسكي ... الخ.\n(٢) رواه الترمذي رقم (٣٠١٦) في التفسير، باب ومن سورة آل عمران، والنسائي ٥ / ١١ و١٢ في الزكاة، باب التغليظ في حبس الزكاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٩٣) . وابن ماجة (١٧٨٤) قال: حدثنا محمد بن أبي عمر العدني. والترمذي (٣٠١٢) قال: حدثنا ابن أبي عمر. كلاهما - الحميدي، وابن أبي عمر - عن سفيان بن عيينة، عن عبد الملك بن أعين، وجامع بن أبي راشد.\n٢ - وأخرجه أحمد (١/٣٧٧) (٣٥٧٧) . والنسائي (٥/١١) قال: أخبرنا مجاهد بن موسى. وابن خزيمة (٢٢٥٦) قال: حدثنا عبد الجبار بن العلاء. ثلاثتهم (أحمد، ومجاهد، وعبد الجبار) عن سفيان بن عيينة، عن جامع بن أبي راشد.\nكلاهما - عبد الملك، وجامع - عن شقيق أبي وائل، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"4","page":568},{"text":"٢٦٦٠ - (س) عبد الله بن عمر - ﵄ -: قال: قال رسول الله - ﷺ-: «إِن الذي لا يؤدِّي زكاةَ ماله، يُخَيَّلُ إِليه مالُه يومَ القيامة شُجَاعًا أَقْرَع، له زَبيبتان، فيلزمُه، أي: يُطوِّقه، يقول: أَنا كَنْزُكَ، أَنا كَنزك» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ٣٨ و٣٩ في الزكاة، باب مانع زكاة ماله، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٨) (٥٧٢٩) قال: حدثنا حجين بن المثنى. وفي (٢/١٣٧) (٦٢٠٩) قال: حدثنا موسى بن داود. وفي (٢/١٥٦) (٦٤٤٨) قال: حدثنا هاشم. والنسائي (٥/٣٨) قال: أخبرنا الفضل بن سهل، قال: حدثنا أبو النضر هاشم بن القاسم. وابن خزيمة (٢٢٥٧) قال: حدثنا أحمد بن سنان الواسطي، قال: حدثنا أبو النضر (ح) وحدثنا الحسن بن محمد، قال: حدثنا يحيى بن عباد (ح) وحدثنا نصر بن مرزوق، قال: حدثنا أسد، يعني ابن موسى.\nخمستهم - حجين بن المثنى، وموسى بن داود، وهاشم بن القاسم أبو النضر، ويحيى بن عباد، وأسد بن موسى - عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون، عن عبد الله بن دينار، فذكره.","vol":"4","page":569},{"text":"٢٦٦١ - (ت) أبو هريرة - ﵁ -: أَنَّ النبيَّ - ﷺ- قال: «إِذَا أَدَّيتَ زكاةَ مالك فقد قضيتَ ما عليك» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٦١٨) في الزكاة، باب إذا أديت الزكاة فقد قضيت ما عليك، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٧٨٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أحمد بن عبد الملك. قال: حدثنا موسى بن أعين. والترمذي (٦١٨) قال: حدثنا عمر بن حفص الشيباني البصري. قال: حدثنا عبد الله بن وهب. وابن خزيمة (٢٤٧١) قال: حدثنا علي بن خشرم. قال: أخبرنا عبد الله بن وهب. (ح) وحدثنا عيسى بن إبراهيم. قال: حدثنا ابن وهب.\nكلاهما - موسى بن أعين، وعبد الله بن وهب - عن عمرو بن الحارث، عن دراج أبي السمح، عن عبد الرحمن بن حجيرة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"4","page":569},{"text":"٢٦٦٢ - (د) حبيب [بن أبي فضلان، أو فضالة] المالكي: قال: قال رجل لعمران ابن حصين: «يا أَبا نُجيد، إِنَّكم لَتُحَدِّثُونا بأحاديث ما نجدُها ⦗٥٧٠⦘ في القرآن؟! قال: فغضب عمران، ثم قال للرجل: أوجدتم في كلِّ أربعين درهمًا درهمٌ؟! ومن كلِّ كذا وكذا شاة شاةٌ، ومن كل كذا كذا بعيرًا كذا وكذا، أَوجدتم هذا في القرآن؟ قال: لا، قال: فعمَّن أَخَذْتُم هذا؟ أخذتمُوه عنا، وأَخذناه نحنُ عن نبي الله - ﷺ- ... وذكر أَشياء نحو هذا» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٦١) في الزكاة، باب ما تجب فيه الزكاة، وفي سنده صرد بن أبي المنازل، وحبيب بن أبي فضلان، لم يوثقهما غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٦١) قال: حدثنا محمد بن بشار، قال: حدثني محمد بن عبد الله الأنصاري، قال: حدثنا صرد بن أبي المنازل، قال: سمعت حبيبا المالكي، فذكره.\nقلت: في الحديث صرد بن أبي المنازل، وحبيب بن أبي فضلان المالكي، قال الحافظ في «التهذيب» عن الأول: وثقه ابن حبان، وعن الثاني: قال الدوري عن ابن معين: مشهور، روى له أبو داود حديثا واحدا، وذكره ابن حبان في الثقات، وكذا ذكره «أي الحديث» البخاري عن خليفة عن الأنصاري، عن صرد، عن حبيب، عن عمران فأشار إلى الحديث الذي أخرجه أبو داود، وهو طرف من حديث طويل أخرجه البيهقي في البعث من طريق أبي الأزهر عن الأنصاري، لكن وقع في روايته شبيب بدل حبيب، وكأنه تصحيف، والله أعلم.","vol":"4","page":569},{"text":"٢٦٦٣ - (خ م د س) أبو هريرة - ﵁ -: قال: «أَمر رسولُ الله - ﷺ- بصدقةٍ، فقيل: منع ابنُ جَميل وخالد بن الوليد، وعباس بن عبد المطلب، فقال النبيُّﷺ-: ما يَنْقِمُ ابنُ جميل إِلا أنه كان فقيرًا فأغناه الله ورسوله، وأما خالد: فإنكم تظلمون خالدًا، قد احْتَبَسَ أدْرَاعه وأعتُدهُ في سبيل الله، والعباسُ بن عبد المطلب، عمُّ رسولِ الله - ﷺ-: فهي عليه صدقة، ومثلها معها» . وفي روايةٍ: «هي عليَّ، ومثلها معها» . هذه رواية البخاري.\nوفي رواية مسلم قال: «بعث رسولُ الله - ﷺ- عمر على الصدقة، فقيل: منع ابن جميل، وخالد بن الوليد، والعباسُ عمُّ رسول الله -ﷺ-، ⦗٥٧١⦘ فقال رسولُ الله - ﷺ-: ما يَنْقِمُ ابنُ جميل إِلا أَنه كان فقيرًا فأغناه الله، وأما خالد: فإِنكم تظلمون خالدًا، وقد احتبس أَدراعه وأعتاده في سبيل الله، وأَما العباس: فهي عليَّ ومثلها معها، ثم قال: يا عمرُ، أما شَعَرتَ أن عمَّ الرَّجُلِ صِنْوُ أَبيه؟» .\nوأخرج أَبو داود رواية مسلم، وقال في آخرها: «أَما شَعَرْتَ أن عمَّ الرَّجل صِنوُ الأب، أو صِنُو أبيه؟» . وأخرج النسائي رواية البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما ينقم): نَقَمت منه كذا أنقم: إذا عتبت (٢) وأنكرت عليه، وكذلك نَقِمت - بالكسر - أنقم.\n(احتبس): الحبس: الوقف، يقال: أحبست فرسي في سبيل الله واحتبسته، أي جعلته وقفًا على الجهاد والغزاة، يركبه المجاهدون، ويقاتلون عليه، وكذلك غيره.\n(أدراعه): الأدراع: جمع درع وهي الزَّرد.\n(وأعتُدَه): الأعتُد والأعتاد: جمع عَتَاد، وهو ما أعده الرجل ⦗٥٧٢⦘ من السلاح والدواب والآلة للحرب، ويجمع [على] أعتدة أيضًا، ومعنى قول النبي - ﷺ- في حق خالد ذلك له وجهان: أحدهما: أنه إنما كان قد طولب بالزكاة عن أثمان الدروع والأعتد، على معنى أنها كانت عنده في سبيل التجارة، فأخبر النبي - ﷺ- أنه لا زكاة عليه فيها؛ إذ جعلها حبسًا في سبيل الله، والوجه الآخر: أن يكون اعتذر لخالد ودفع عنه، يقول: إذا كان خالد قد جعل أدراعه وأعتده حبسًا في سبيل الله تبرعًا وتقربًا إلى الله ﷿، وذلك غير واجب عليه، فكيف يستجيز منع الصدقة الواجبة عليه؟.\n(فهي علي ومثلها معها): قيل: معنى قوله - ﷺ- في حق العباس: «فهي علي ومثلها معها» أنه أخرها عنه عامين؛ إذ قد ورد في حديث آخر: «إنا تسلفنا من العباس صدقة عامين» أي تعجلنا، ومعناه: أنه أوجبها عليه وضمنه إياها ولم يقبضها، وكانت دينًا على العباس، ولهذا قال: إنها عليه ومثلها معها؛ لأنه رأى به حاجة إلى ذلك، وقيل: بل أخذ منه صدقة عامين قبل الوجوب استسلافًا؛ لأنه قد ورد في إحدى الروايات: «فإنها علي ومثلها معها» .\n(صِنْو أبيه): الصنو: المثل، وأصله: الشجرة يكون أصلها واحدًا ولها فرعان يفترقان عن الأصل الواحد، فكل منهما صِنو، والمراد بهذا ⦗٥٧٣⦘ القول: أن حق العباس في الوجوب كحق أبيه - ﷺ-، فأنا أنزهه عن منع الصدقة والمطل بها.\n_________\n(١) رواه البخاري ٣ / ٢٦١ و٢٦٢ في الزكاة، باب قول الله تعالى: ﴿وفي الرقاب والغارمين﴾، ومسلم رقم (٩٨٣) في الزكاة، باب في تقديم الزكاة ومنعها، وأبو داود رقم (١٦٢٣) في الزكاة، باب في تعجيل الزكاة، والنسائي ٥ / ٣٣ في الزكاة، باب إعطاء السيد المال بغير اختيار المصدق.\n(٢) في الأصل: إذا عيبته، وفي المطبوع: إذا عبته، والتصحيح من اللسان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٢) قال: حدثنا علي بن حفص. قال: أخبرنا ورقاء. (ح) وحدثنا داود بن عمرو الضبي. قال: حدثنا عبد الرحمن بن أبي الزناد. والبخاري (٢/١٥١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٣/٦٨) قال: حدثني زهير بن حرب. قال: حدثنا علي بن حفص. قال: حدثنا ورقاء. وأبوداود (١٦٢٣) قال: حدثنا الحسن بن الصباح. قال: حدثنا شبابة، عن ورقاء. والترمذي (٣٧٦١) قال: حدثنا أحمد بن إبراهيم الدورقي. قال: حدثنا شبابة. قال: حدثنا ورقاء. والنسائي (٥/٣٤) قال: أخبرنا أحمد بن حفص. قال: حدثني أبي. قال: حدثني إبراهيم بن طهمان، عن موسى. وابن خزيمة (٢٣٢٩) قال: حدثنا أحمد بن حفص بن عبد الله. قال: حدثني أبي. قال: حدثني إبراهيم. عن موسى بن عقبة. وفي (٢٣٣٠) قال: حدثنا الحسن بن محمد بن الصباح، قال: حدثنا شبابة. قال: حدثنا ورقاء.\nأربعتهم - ورقاء، وعبد الرحمن بن أبي الزناد، وشعيب بن أبي حمزة، وموسى بن عقبة - عن أبي الزناد، عن الأعرج، فذكره.\n(*) اقتصرت رواية الترمذي على: «قال العباس عم رسول الله، وإنعم الرجل صنو أبيه، أو من صنو أبيه» .\nوأخرجه النسائي (٥/٣٣) قال: أخبرني عمران بن بكار. وابن خزيمة (٢٣٣٠) قال: حدثنا محمد بن يحيى.\nكلاهما - عمران، ومحمد - عن علي بن عياش الحمصي، قال: حدثنا شعيب بن أبي حمزة، عن أبي الزناد، عن الأعرج، عن أبي هريرة، فذكره.","vol":"4","page":570},{"text":"٢٦٦٤ - () معاذ بن جبل - ﵁ -: قال: قال رسول الله - ﷺ-: «مَن أعطى زكاة مَالِهِ مُؤتَجِرًا فَلَهُ أَجرها، وَمَن مَنعها فَإِنا آخذُوها وشَطرَ مَالِهِ، عَزْمَةٌ من عَزَمَاتِ رَبِّنا، ليس لآل محمد منها شيء» . أخرجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من أعُطاها مؤتجرًا): يريد طالب الأجر.\n(فإنا آخذوها وشطر ماله): قال الحربي: غلط الراوي في لفظ الرواية، وإنما هو «وشُطِّر ماله» يعني أنه يجعل ماله شطرين، فيتخير عليه المصدِّق، ويأخذ الصدقة من خير الشطرين، عقوبة لمنعه الزكاة، فأما ما لا يلزمه، فلا.\n(عزمة من عزمات ربنا): وقوله: «عزمة من عزمات ربنا» مرفوع لأنه خبر مبتدأ محذوف تقديره: ذلك عزمة، والعزمة ضد الرخصة، ⦗٥٧٤⦘ وهي ما يجب فعله، وذكر الفقهاء: أن الشافعي ﵀ قال في «القديم»: من منع زكاة ماله أخذت منه وأخذ شطر ماله عقوبة على منعه، لهذا الحديث. وقال في «الجديد»: لا تؤخذ منه إلا الزكاة لا غير، وجعل هذا الحديث منسوخًا، فإن ذلك كان حيث كانت العقوبات في المال، ثم نسخ، واستدل على قوله القديم بحديث بهز بن حكيم عن أبيه عن جده، وهو مذكور في الفصل الثاني من الباب الثاني من كتاب الزكاة، وهذا القول من الشافعي - ﵀ - يرد ما ذهب إليه الحربي من تغليط الراوي، فإن الشافعي جعل الحديث حجة لقوله القديم في أخذ شطر مال مانع الزكاة مع الزكاة. والله أعلم.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أبو داود رقم (١٥٧٥) في الزكاة، باب في زكاة السائمة، والنسائي ٥ / ١٥ و١٦ في الزكاة، باب عقوبة مانع الزكاة، وأحمد في \" المسند \" ٥ / ٢ و٤ من حديث بهز بن حكيم عن أبيه عن جده، وإسناده حسن.","vol":"4","page":573},{"text":"<span data-type=\"title\" id=toc-530>الباب الثاني: في أحكام الزكاة المالية وأنواعها</span>، وفيه عشرة فصول\n<span data-type=\"title\" id=toc-531>الفصل الأول: فيما اشتركن فيه من الأحاديث</span>\n٢٦٦٥ - (خ د س) أنس بن مالك - ﵁ -: «أَن أبا بكر الصِّدِّيق - ﵁ - لما اسْتُخْلِف: كتبَ له - حين وجَّهه إِلى البحرين - هذا الكتابَ، ⦗٥٧٥⦘ وكَان نَقْشُ الخاتم ثلاثةَ أسْطُرٍ: «محمد»: سطر، و«رسول»: سطر، و«الله»: سطرٌ: بسم الله الرحمن الرحيم، هذه فريضة الصدقة التي فرضها رسولُ الله - ﷺ- على المسلمين، والتي أمر الله بها رسولَه - ﷺ-، فمن سُئِلَها من المسلمين على وجهها فليُعْطِها، ومن سُئِلَ فوقها، فلا يُعْطِ في أربع وعشرين من الإبل فما دونها، من الغنم، في كل خمسٍ: شاةٌ، فإِذا بلغت خمسًا وعشرين، إلى خمسٍ وثلاثين: ففيها بنتُ مَخاضٍ أُنثى. فإن لم يكن [فيها] ابنةُ مخاض، فابنُ لبون ذكر. فإذا بلغت ستًّا وثلاثين، إِلى خمسٍ وأربعين: ففيها بنْتُ لبون أُنثى، فإذا بلغت ستًّا وأربعين إِلى ستين: ففيها حِقَّةٌ، طَروقة الجمل، فإذا بلغت واحدة وستين، إِلى خمس وسبعين: ففيها جَذَعةٌ، فإذا بلغت ستًّا وسبعين إِلى تسعين: ففيها ابنتا لَبُون، فإذا بلغت إحدى وتسعين إِلى عشرين ومائة: ففيها حِقَّتان، طروقتا الجمل، فإذا زادت على عشرين ومائة: ففي كل أَربعين: ابنةُ لَبُونٍ، وفي كل خمسين: حِقَّةٌ. ومن لم يكن معه إِلا أربع من الإِبل: فليس فيها صدقة، إِلا أَن يشاءَ رَبُّها، فإذا بلغت خمسًا من الإبل، ففيها: شاةٌ. وصدقة الغنم: في سَائِمَتها، إذا كانت أربعين إلى عشرين ومائة شاةٍ: شاةٌ، فإذا زادتْ على عشرين ومائة، إلى مائتين: ففيها شاتان، فإذا زادت [على مائتين إلى] ثلاثمائة: ففيها ثلاثُ شياه، فإذا زادت على ثلاثمائة: ففي كل مائةٍ شاةٌ، فإذا كانت سَائِمَةُ الرجل ناقصة من أربعين شاة شاةٌ واحدةٌ: فليس فيها صدقة، إِلا أَن يشاء ⦗٥٧٦⦘ رَبُّها، ولا يُجْمَعُ بين مُتَفَرِّقٍ، ولا يُفَرَّقُ بين مُجْتَمِعٍ، خَشْيَةَ الصدقة، وما كان من خَلِيطين: فإنهما يتراجعان بينهما بالسَّوية، ولا يُخْرَجُ في الصدقة هَرِمَةٌ، ولا ذاتُ عَوارٍ، ولا تَيسٌ، إِلا أَن يشاء المصَّدِّقُ، وفي الرِّقةِ: رُبُعُ العُشرِ، فإن لم تكن إِلا تسعين ومائة: فليس فيها صدقَةٌ، إِلا أَن يشاء ربُّها، ومن بلغت عنده من الإِبل صدقة الجَذَعة، وليس عنده جَذعة، وعنده حِقة: فإنها تُقْبَلُ منه الحقة، ويَجعل معها شاتين، إِن اسْتَيسرَتا له، أَو عشرين درهمًا، ومن بلغت عنده صدقة الحقة، وليست عنده الحقة، وعنده الجذعة: فإنها تُقبَلُ منه الجذعة، ويُعطِيه المُصَّدِّق عِشرِينَ درهمًا أو شاتين، ومن بلغت عنده صدقةُ الحقة، وليست عنده إِلا ابنةُ لبون: فإنها تقبل منه بنت لبون، ويُعطِي شاتين أَو عشرين درهمًا، ومن بلغت صدقته بنتَ لبون، وعنده حقَّةٌ: فإنها تقبل منه الحقة، ويُعطيه المُصدِّقُ عشرين درهمًا، أو شاتين، ومن بلغت صدقتُه بنتَ لبون، وليست عنده، وعنده بنتُ مخاضٍ: فإنها تُقْبل منه بنتُ مخاضٍ، ويُعطِي معها عشرين درهمًا، أو شاتين، ومن بلغت صدقته بنت مخاض، وليست عنده، وعنده بنت لبون: فإنها تقبل منه، ويُعطيه المصدِّق عشرين درهمًا، أو شاتين، فإن لم تكن عنده بنت مخاض على وجهها، وعنده ابن لبون: فإنه يقبل منه، وليس معه شيء» .\nقال البخاري: وزادنا أحمد - يعني: ابنَ حنبل - عن الأنصاري، وذكر ⦗٥٧٧⦘ الإسناد عن أنس قال: «كان خَاتَم رسولِ الله - ﷺ- في يَدِهِ، وفي يَدِ أبي بكرٍ، وفي يَدِ عُمَرَ بعدَ أَبي بكرٍ. قال: فلما كان عثمانُ جلس على بئرِ أَرِيس، وأَخرج الخاتم، فجعل يَعْبَثُ به فسقط، قال: فاخْتَلَفْنَا ثَلاثَة أيام مع عثمان نَنْزَحُ البِئرَ فلم نَجِدْه» . أخرجه البخاري.\nوذكر الحميدي في مسند أبي بكر، وقال في أوَّلِهِ: ذكره البخاري في عشرة مواضع من كتابه بإسناد واحد، مُقَطَّعًا من رواية ثُمَامَةَ بن عبد الله بن أَنس بن مالك عن أَنس، وقال في آخِرهِ: وهذه الزيادة التي زادها أَحمد: ينبغي أن تكون في مسند أَنس.\nوأخرجه أبو داود. قال أَحمد: «أَخذتُ من ثُمامة بن عبد الله بن أَنس كتابًا، زعم أن أبا بكر كتبه لأنس، وعليه خاتم رسول الله -ﷺ-، حين بعثه مُصَدِّقًا، وكتبه له، فإذا فيه: هذه فريضة الصَّدَقةِ التي فرضَها رسولُ الله - ﷺ- على المسلمين، التي أمر الله بها نبيَّه - ﷺ-، فمن سُئلها من المسلمين على وجهها، فلْيُعْطِها ومن سُئِلَ فَوْقَهَا، فلا يُعْطِهِ: فيما دُونَ خمس وعشرين من الإِبل: الغنمُ في كل خَمسِ ذَوْدٍ شَاةٌ. فإذا بلغت خمسًا وعشرين: ففيها بنتُ مخاض، إِلى أن تبلغ خمسًا وثلاثين، فإن لم يكن فيها بنتُ مخاض، فابن لبون ذكر. فإذا بلغت ستًا وثلاثين: ففيها بنت لبون، إلى خمس وأَربعين. فإذا بلغت ستًا وأربعين: ففيها حِقَّةٌ، طروقةُ الفحل، إلى ستين، فإذا بلغت إِحدى وستين: ففيها جذعة، إِلى خمس وسبعين. فإِذا بلغتْ ستًّا وسبعين: ⦗٥٧٨⦘ ففيها ابنتا لبون، إِلى تسعين، فإِذا بلغت إِحدى وتسعين، ففيها حِقَّتان، طرُوقتا الفحل، إِلى عشرين ومائة. فإذا زادت على عشرين ومائة: ففي كل أربعين ابنةُ لبون، وفي كل خمسين حِقة، فإذا تَبَايَنَ أسْنَان الإِبل في فرائض الصدقات: فمن بلغت عنده صدقة الجذَعة، وليست عنده جذعة، وعنده حِقَّة، فإنها تقبل منه، وأَن يجعل معها شاتين إن اسْتَيسرتا له، أَو عشرين درهمًا، ومن بلغت عنده صدقةُ الحِقَّة، وليست عنده حقَّة، وعنده جذعة: فإنها تقبل منه، ويُعْطِيه المُصَدِّق عشرين درهمًا، أو شاتين. ومن بلغت عنده صدقة الحقة، وليست عنده حِقَّة، وعنده بنتُ لبون: فإنها تُقْبل منه» .\nقال أَبو داود: من ها هنا لم أضبطه عن موسى بن إسماعيل كما أحبّ: «ويجعل معها شاتين إن استيسرتا له، أو عشرين درهمًا. ومن بلغت عنده صدقة ابنة لبون، وليست عنده إِلا حقة: فإنها تقبل منه» .\nإلى ها هنا قال أبو داود: ثم أتْقَنْتُهُ: «ويُعْطيه المصدِّق عشرين درهمًا، أو شاتين. ومن بلغت عنده صدقة ابن لبون، وليس عنده إلا ابنة مخاض: فإنها تقبل منه وشاتين، أو عشرين درهمًا، ومن بلغت عنده صدقة ابنة مخاض، وليس عنده إِلا ابن لبونٍ ذكر: فإنه يُقْبَل منه، وليس معه شيء. ومن لم يكن عنده إلا أربع، فليس فيها شيء، إِلا أَن يشاءَ ربُّها. وفي سائمة الغنم: إِذا كانت أربعين: ففيها شاة، إلى عشرين ومائة، فإذا زادت على عشرين ومائة: ففيها شاتان، إلى أن تبلغ مائتين. فإذا زادت على ⦗٥٧٩⦘ المائتين ففيها ثلاثُ شِيَاهٍ، إلى أن تبلغَ ثلاثمائة، فإذا زادت على ثلاثمائة: ففي كُلِّ مائةِ شاةٍ شاةٌ. ولا يُؤخذ في الصَّدقةِ هَرِمَةٌ، ولا ذَاتُ عَوَارٍ من الغنم، ولا تَيْسُ الغنم، إِلا أَن يشاء المُصَدِّقُ، ولا يُجْمَعُ بين مُتَفَرِّقٍ، ولا يُفَرَّق بين مُجْتَمِعٍ، خَشْيَةَ الصدقة، وما كان من خَلِيطَينِ، فإنهما يتراجعان [فيه] بالسَّويَّة، فإن لم تَبْلُغْ سائمةُ الرجل أربعين: فليس فيها شيء، إِلا أن يشاء ربُّها، وفي الرِّقَة: رُبُعُ العُشْرِ، فإن لم يكن المال إِلا تسعين ومائة: فليس فيها شيء، إِلا أن يشاء ربُّها» .\nوأخرجه النسائي مثل رواية أبي داود. ولم يذكر فيها ما قال أبو داود: «أنه لم يضبطه»، إنما سرد الجميع، ولم يقل: إِني لم أضبطه من موسى بن إسماعيل، ولا سواه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بنت مخاض): بنت المخاض من الإبل وابن المخاض: ما استكمل ⦗٥٨٠⦘ السنة الأولى ودخل في الثانية، ثم هو ابن مخاض وبنت مخاض إلى آخر الثانية، سمي بذلك؛ لأن أمه من المخاض، أي الحوامل، والمخاض: اسم للحوامل، لا واحد له من لفظه.\n(بنت لبون): ابن اللبون (٢) من الإبل: ما استكمل السنة الثانية ودخل في الثالثة، وهو كذلك إلى تمامها، سمي بذلك؛ لأن أمه ذات لبن، وقوله في الحديث: «ابن لبون ذكر» وقد علم أن ابن اللبون لا يكون إلا ذكرًا، فيه وجهان: أحدهما: أن يكون المراد بذكره تأكيدًا، كقوله تعالى: ﴿تِلكَ عَشَرَةٌ كامِلَةٌ﴾ [البقرة: ١٩٦] وقد علم أن الثلاثة والسبعة عشرة، كقوله -ﷺ-: «ورجب مضر الذي بين جمادى وشعبان» وهذا النوع في كلام العرب كثير. والثاني: أن يكون ذلك تنبيهًا لكل واحد من رب المال والمصدِّق، فقال: هو ابن لبون ذكر، ليطيب رب المال نفسًا بالزيادة المأخوذة منه، إذا علم أنه قد شرع له من الحق، وأسقط عنه ما كان بإزائه من فضل الأنوثة في الفريضة الواجبة عليه، وليعلم المصدق أن سن الزكاة مقبول من رب المال في هذا النوع، وهو أمر نادر خارج عن العرف في باب الصدقات، لا يتكرر تكرار البيان، والزيادة فيه مع الغرابة والندور، لتقرير معرفته في النفوس. ⦗٥٨١⦘\n(الحِقَّة): والحِق من الإبل: ما استكمل السنة الثالثة ودخل في الرابعة، وهو كذلك إلى تمامها، سمي بذلك؛ لاستحقاقه أن يحمل أو يركبه الفحل، ولذلك قال فيه: «طروقة الفحل» أي يطرقها ويركبها.\n(جذعة): الجذعة والجذع من الإبل: ما استكمل الرابعة، ودخل في الخامسة إلى آخرها.\n(سائمتها): السائمة من الغنم: [الراعية] غير المعلوفة.\n(لا يجمع بين متفرق، ولا يفرق بين مجتمع خشية الصدقة): الجمع بين المتفرق في الصدقة: أن يكون ثلاثة نفر مثلًا، ويكون لكل واحد أربعون شاة، وقد وجبت على كل واحد منهم في غنمه الصدقة، فإذا أظلهم المصدق جمعوها؛ لئلا يكون (٣) عليهم فيها إلا شاة واحدة، فنهوا عن ذلك، قال: وتفسير قوله: «ولا يفرق بين مجتمع» أن الخليطين يكون لكل واحد منهما مائة شاة وشاة، فيكون ثلاث شياه، فإذا أظلهم المصدِّق، فَرَّقا غنمهما، فلم يكن على كل واحد منهما إلا شاة واحدة، فنُهي عن ذلك. قال: فهذا الذي سمعت في ذلك، وقال الخطابي: قال الشافعي: الخطاب في هذا للمصدِّق ولرب المال، قال: والخشية خشيتان: خشية الساعي أن تقل الصدقة، وخشية رب المال أن يقل ماله، فأمر كل واحد منهما أن لا يُحْدِث في المال شيئًا من الجمع والتفريق خشية الصدقة. ⦗٥٨٢⦘\n(فإنهما يتراجعان بينهما بالسوية): التراجع بين الخليطين: أن يكون لأحدهما مثلًا أربعون بقرة، وللآخر ثلاثون بقرة، ومالهما مشترك، فيأخذ الساعي عن الأربعين مسنة، وعن الثلاثين تبيعًا، فيرجع باذل المسنة بثلاثة أسباعه على خليطه، وباذل التبيع بأربعة أسباعه على خليطه؛ لأن كل واحد من السنين واجب على الشيوع، كأن المال ملك واحد، وفي قوله: «بالسوية» دليل على أن الساعي إذا ظلم أحدهما، فأخذ منه زيادة على فرضه: فإنه لا يرجع بها على شريكه، وإنما يغرم له قيمة ما يخصه من الواجب دون الزيادة، وذلك معنى قوله: «بالسوية» ومن أنواع التراجع: أن يكون بين رجلين أربعون شاة، لكل واحد منهما عشرون، ثم عرف كل واحد منهما عين ماله، فيأخذ المصدِّق من نصيب أحدهما شاة، فيرجع المأخوذ من ماله على شريكه بقيمة نصف شاة، وفي ذلك دليل على أن الخلطة [تصح] مع تمييز أعيان الأموال عند من يقول به.\n(هَرِمَة): الهرمة الكبيرة الطاعنة في السن.\n(ذات عوار): العوار - بفتح العين - العيب وقد يضم.\n(إلا أن يشاء المصدِّق): المصدق - بتخفيف الصاد، وتشديد الدال -: عامل الصدقة، وهو الساعي أيضا، قال الخطابي: كان أبو عبيد يرويه: «إلا ⦗٥٨٣⦘ أن يشاء المصدَّق» بفتح الدال، يريد صاحب الماشية، وقد خالفه عامة الرواة، فقالوا بكسر الدال، يعنون به العامل. وقوله: «إلا أن يشاء المصدِّق» يدل على أن له الاجتهاد؛ لأن يده كَيَدِ المساكين، وهو بمنزلة الوكيل لهم.\n(الرِّقَة): الدراهم المضروبة، والهاء فيها عوض من الواو المحذوفة من الوَرِق.\n(استيسرتا له): استيسر الشيء وتيسر: إذا أمكن، وتأتَّى سهلًا، وهو استفعل من اليسر، ضد العسر.\n(بئر رويس): بئر معروفة مجاورة لمسجد قباء عند مدينة الرسول -ﷺ-، وهي باقية إلى يومنا هذا.\n(ذود): الذود ما بين الثلاث إلى العشر من الإبل، وقيل: ما بين الثنتين إلى التسع، وهي مؤنثة لا واحد لها من لفظها.\n(تباين): التباين الاختلاف.\n_________\n(١) رواه البخاري ٣ / ٢٥١ - ٢٥٤ في الزكاة، باب زكاة الغنم، وباب العرض في الزكاة، وباب لا يجمع بين متفرق ولا يفرق بين مجتمع، وباب ما كان من خليطين فإنهما يتراجعان بينهما بالسوية، وباب من بلغت عنده صدقة بنت مخاض وليست عنده، وباب لا يؤخذ من الصدقة هرمة ولا ذات عور ولا تيس إلا ما شاء المصدق، وفي الشركة، باب ما كان من خليطين فإنهما يتراجعان بينهما بالسوية في الصدقة، وفي الحيل، باب الزكاة وأن لا يفرق بين مجتمع ولا يجمع بين متفرق خشية الصدقة، وأبو داود رقم (١٥٦٧) في الزكاة، باب في زكاة السائمة، والنسائي ٥ / ١٨ - ٢٣ في الزكاة، باب زكاة الإبل.\n(٢) في الأصل: بنت اللبون.\n(٣) في الأصل: ليكون، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١١) (٧٢) قال: حدثنا أبو كامل، قال: حدثنا حماد بن سلمة. والبخاري (٢/١٤٤ و١٤٥ و١٤٦ و١٤٧) و(٣/١٨١) و(٩/٢٩) قال: حدثنا محمد بن عبد الله بن المثنى الأنصاري، قال: حدثني أبي. وأبو داود (١٥٦٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وابن ماجة (١٨٠٠) قال: حدثنا محمد بن بشار، ومحمد بن يحيى، ومحمد بن مرزوق، قالوا: حدثنا محمد بن عبد الله بن المثنى. قال: حدثني أبي. والنسائي (٥/١٨) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا المظفر بن مدرك أبو كامل، قال: حدثنا حماد بن سلمة. وفي (٥/٢٧) قال: أخبرنا عبيد الله بن فضالة بن إبراهيم النسائي، قال: أنبأنا شريح بن النعمان، قال: حدثنا حماد ابن سلمة. وابن خزيمة (٢٢٦١ و٢٢٧٣ و٢٢٨١و ٢٢٧٩ و٢٢٩٦) قال: حدثنا محمد بن بشار بندار، ومحمد بن يحيى، وأبو موسى محمد بن المثنى، ويوسف بن موسى، قالوا: حدثنا محمد بن عبد الله الأنصاري، قال: حدثني أبي.\nكلاهما - حماد بن سلمة، وعبد الله بن المثنى - عن ثمامة بن عبد الله بن أنس بن مالك، عن أنس بن مالك، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"4","page":574},{"text":"٢٦٦٦ - (د) الحارث الأعور - ﵀ -: روي عن علي: قال زهير [وهو ابن معاوية]: أَحسِبه عن رسولِ الله -ﷺ- أَنه قال: «هاتُوا رُبعَ العُشْرِ، من كلِّ أربعين درهمًا: درهمٌ، وليس عليكم شيءٌ، حتى تَتمَّ مائتي درهم، ففيها خمسة دراهم، ⦗٥٨٤⦘ فما زاد، فعلى حساب ذلك، وفي الغنم، في كلِّ أربعين شاة: شاةٌ، فإِن لم يكن إِلا تسعة وثلاثين: فليس عليك فيها شيء» ... وساق صدقة الغنم مثل الزهري.\nهكذا قال أبو داود، وحديث الزهريّ هو الذي رواه سالم عن أبيه [عبد الله بن عمر]، وهو مذكور في الفصل الذي يلي هذا الفصل.\nثم قال أبو داود: «وفي البقر: في كل ثلاثين: تَبِيعٌ، وفي الأربعين: مُسنَّةٌ، وليس على العوامل شيءٌ، وفي الإِبل ... فذكر صدقتها، كما ذكر الزهري. يعني: حديث سالم، وقال: في خمس وعشرين خمسٌ من الغنم، فإذا زادت واحدة: ففيها بنتُ مخاض، فإن لم تكن بنت مخاض، فابن لبون ذكر، إلى خمس وثلاثين، فإذا زادت واحدة، ففيها ابنةُ لبون، إلى خمس وأربعين، فإذا زادت واحدة: ففيها حِقَّةٌ طَروُقة الفَحْل (١)، إِلى ستين - ثم ساق مثلَ حديث الزهري - قال: فإذا زادت واحدة - يعني: واحدة وتسعين - ففيها حِقَّتان: طَرُوقتا الفَحْلِ (١)، إِلى عشرين ومائة، فإن كانت الإِبل أكثر من ذلك، ففي كل خمسين: حِقَّة، ولا يُفَرَّق بين مجتمعٍ، ولا يُجمع بين متفرِّق، خشيةَ الصدقة، ولا يؤخذ في الصدقة هَرِمَةُ، ولا ذاتُ عَوار، ولا تَيْسٌ، إِلا أن يشاء المُصَدِّقُ، وفي النَّبَاتِ: ما سَقتْهُ الأنهار، أو سَقَتِ السماءُ: العُشْرُ، وما سُقِيَ بالْغَرْبِ: ففيه نصفُ العُشْر» .\nقال أبو داود: وفي حديث عاصم والحارث: «الصدقةُ في كل عام» . ⦗٥٨٥⦘ قال زُهَيْرٌ: حَسِبْتُه قال: مرة. وقال أَبو داود: وفي حديث عاصم: «إذا لم تكن في الإِبل بنتُ مخاض، ولا ابنُ لبون: فعشرةُ دراهم، أَو شاتان» .\nوفي أخرى عن الحارث عن علي عن النبيِّ - ﷺ-، ببعض أوَّلِ الحديث قال: «فإذا كانت لك مائتا درهم، وحَالَ عليها الحَولُ: ففيها خمسة دراهم، وليس عليك شيءٌ- يعني في الذهب- حتى يكون [لك] عشرون دينارًا، فإذا كانت لك عشرون دينارًا، وحال عليها الحولُ، ففيها نصفُ دينارٍ. فما زاد، فبحساب ذلك - قال: فلا أدري: أعليٌّ يقول: فبحساب ذلك، أم يرفعه إِلى النبي - ﷺ-؟ - وليس في مالٍ زكاة حتى يحول عليه الحول» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَبِيع): التبيع والتبيعة: ولد البقر في أول سنة.\n(المسنة) من البقر: التي استكملت سنتين، ودخلت في الثالثة.\n(العوامل) من البقر: التي يستقى عليها ويحرث وتستعمل في الأشغال.\n(بالغرب): الغرب: الدلو العظيمة.\n_________\n(١) في الأصل: الجمل، والتصحيح من نسخ أبي داود المطبوعة.\n(٢) رقم (١٥٧٢) و(١٥٧٣) في الزكاة، باب في زكاة السائمة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٧٢) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير. وفي (١٥٧٣) قال: حدثنا سليمان بن داود المهري، قال: أخبرنا ابن وهب. قال: أخبرني جرير بن حازم، وسمَّى آخر. وابن خزيمة (٢٢٦٢) و(٢٢٩٧) قال: حدثنا علي بن حجر السعدي، قال: حدثنا أيوب بن جابر. وفي (٢٢٧٠) قال: حدثنا علي بن عمرو بن خالد الجزري بالفسطاط، قال: حدثنا أبي (ح) وحدثنا محمد بن عمرو بن تمام المصري، قال: حدثنا عمرو بن خالد، قال: حدثنا زهير بن معاوية.\nثلاثتهم - زهير، وجرير بن حازم، وأيوب - عن أبي إسحاق، عن عاصم بن ضمرة. وعن الحارث، فذكراه.\n(*) رواية أيوب بن جابر لم يرد فيها ذكر الحارث.\n(*) في رواية زهير عند ابن خزيمة لم يشأ ابن خزيمة أن يذكر اسم «الحارث» في كتابه - وقد أصاب - فقال: «أبو إسحاق، عن عاصم بن ضمرة ورجل آخر سماه» .\n* أخرجه عبد الله بن أحمد (١/١٤٨) (١٢٦٤) قال: حدثني عثمان بن أبي شيبة. قال: حدثنا شريك، عن أبي إسحاق، عن عاصم بن ضمرة، عن علي قال: «ليس في مال زكاة حتى يحول عليه الحول» . موقوفا.","vol":"4","page":583},{"text":"٢٦٦٧ - (ت د س) علي بن أبي طالب - ﵁ -: قال: قال رسول الله - ﷺ-: «قد عَفَوْتُ عَنِ الخيل والرقيق، فهاتوا صدقةَ الرِّقَة: من كلِّ أربعين درهمًا: درهمٌ، وليس في تسعين ومائة شيءٌ، فإذا بلغت مائتين، ففيها خمسة دراهم» . هذه رواية الترمذي، وأبي داود، وقال أَبو داود: وقد جعله بعضهم موقوفًا على علي.\nوأخرجه النسائي، قال: «قد عفوت عن الخيل والرَّقيق، فأدُّوا زكاة أَموالكم: من كل مائتين خمسة» .\nوفي أخرى له قال: «قد عفوتُ عن الخيل والرقيق، وليس فيما دون مائتين زكاة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عفوت): العفو: المحو، ومنه العفو عن الذنب. ⦗٥٨٧⦘\n(الرقيق): اسم يقع على العبيد والإماء.\n_________\n(١) رواه الترمذي رقم (٦٢٠) في الزكاة، باب في زكاة الذهب والورق، وأبو داود رقم (١٥٧٤) في الزكاة، باب في زكاة السائمة، والنسائي ٥ / ٣٧ في الزكاة، باب زكاة الورق، وقال الترمذي: روى هذا الحديث الأعمش وأبو عوانة وغيرهما عن أبي إسحاق عن عاصم بن ضمرة عن علي، وروى سفيان الثوري وابن عيينة وغير واحد عن أبي إسحاق عن الحارث عن علي، قال الترمذي: وسألت محمد بن إسماعيل (يعني البخاري) عن هذا الحديث فقال: كلاهما عندي صحيح عن أبي إسحاق، يحتمل أن يكون عنهما جميعًا اهـ. يعني عاصم بن ضمرة والحارث كليهما، فروى أبو إسحاق (يعني السبيعي) عنهما، وقال الحافظ في \" الفتح \" بعد ذكر حديث علي هذا: أخرجه أبو داود وغيره، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٢) (٧١١) قال: حدثنا سريج بن النعمان، قال: حدثنا أبو عوانة. وفي (١/١١٣) (٩١٣) قال: حدثنا ابن نمير، قال: حدثنا الأعمش. والدارمي (١٦٣٦) قال: أخبرنا المعلى ابن أسد، قال: حدثنا أبو عوانة. وأبو داود (١٥٧٤) قال: حدثنا عمرو بن عون، قال: أخبرنا أبوعوانة. والترمذي (٦٢٠) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا أبو عوانة. وعبد الله بن أحمد (١/١٤٥) (١٢٣٢) قال: حدثني العباس بن الوليد النرسي، قال: حدثنا أبو عوانة. وفي (١/١٤٨) (١٢٦٦) قال: حدثنا أحمد بن محمد بن أيوب، قال: حدثنا أبو بكر بن عياش، عن الأعمش. وفي (١٢٦٨) قال: حدثني محمد بن إشكاب، قال: حدثنا محمد بن أبي عبيدة، قال: حدثني أبي، عن الأعمش. والنسائي (٥/٣٧) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو أسامة، قال: حدثنا سفيان (ح) وأخبرنا حسين بن منصور، قال: حدثنا ابن نمير، قال: حدثنا الأعمش. وابن خزيمة (٢٢٨٤) قال: حدثنا موسى بن عبد الرحمن المسروقي، قال: حدثنا أبو أسامة، عن سفيان الثوري. ثلاثتهم - أبو عوانة، والأعمش، وسفيان - عن أبي إسحاق، عن عاصم بن ضمرة، فذكره.\n(*) زاد في رواية ابن نمير عن الأعمش: «...... وليس فيما دون مائتين زكاة» .\nوعن الحارث، عن علي، قال: قال رسول الله -ﷺ-: «إني قد عفوت عنكم عن صدقة الخيل والرقيق. ولكن هاتوا ربع العشر، من كل أربعين درهما درهما» .\nأخرجه الحميدي (٥٤) قال: حدثنا سفيان. وأحمد (١/١٢١) (٩٨٤) قال: حدثنا أبو معاوية، قال: حدثنا حجاج. وفي (١/١٣٢) (١٠٩٧) قال: حدثنا وكيع، عن سفيان. وفي (١/١٤٦) (١٢٤٢) قال: حدثنا يزيد، قال: أنبأنا سفيان وشريك. وعبد بن حميد (٦٥) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا سفيان. وابن ماجة (١٧٩٠) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن سفيان. وفي (١٨١٣) قال: حدثنا سهل بن أبي سهل، قال: حدثنا سفيان بن عيينة.\nأربعتهم - سفيان بن عيينة، وحجاج، وسفيان الثوري، وشريك - عن أبي إسحاق، عن الحارث الأعور، فذكره.","vol":"4","page":586},{"text":"٢٦٦٨ - (خ م ط ت د س) أبو سعيد الخدري - ﵁ -: أَنَّ النبيَّ - ﷺ- قال: «ليس فيما دون خمس أَواقٍ صدقة، ولا فيما دون خمس ذَودٍ صدقةٌ، وليس فيما دون خمسة أَوْسُق صدقة» .\nوفي رواية، أَنه قال: «ليس فيما دون خمسة أوساق من تمرٍ ولا حَبّ صدقةٌ» . لم يزد.\nوفي أُخرى، أنه قال: «ليس في حبٍّ، ولا تمرٍ صدقة، حتى تبلغَ خمسة أوسق، ولا فيما دون خمس ذود، ولا فيما دونَ خمس أُواق: صدقة» .\nوفي أخرى مثله، إِلا أنه قال بدل «التمرِ»: «ثَمَرٍ» هكذا في كتاب مسلم.\nوأخرجه البخاري من رواية عبد الله بن عبد الرحمن بن أبي صعصعة (١) عن أبي سعيد الخدري، أَنَّ رسولَ اللهِ - ﷺ- قال: «ليس فيما دون خمسةِ أَوْسُقٍ من التَّمرِ صدقة، وليس فيما دون خمس أَوَاقٍ من الوَرِقِ صدقة، وليس فيما دون خمس ذَودٍ من الإِبل صدقة» .\nقال الحميديُّ: ذكره البخاري في كتابه، بعد حديث ابن عمر، أن ⦗٥٨٨⦘ النبيَّ - ﷺ- قال: «فيما سقت السماء والعيون، أو كان عَثَريًا: العشرُ، وما سُقيَ بالنَّضْحِ: نصف العُشر» .\nثم قال البخاري: هذا تفسير الأول؛ لأنه لم يوقِّت في الأول - يعني: حديثَ ابن عمر «فيما سَقَتِ السماءُ العشرُ» - وبَيَّنَ في هذا ووَقَّت، والزيادة مقبولة، والمفسَّر يقضي على المبهم، إذا رواه أَهل الثَّبَت، كما روى الفضلُ بنُ عباس: «أَنَّ النبيَّ - ﷺ- لم يُصَلِّ في الكعبة» . وقال بلال: «قد صلى» . فأُخِذَ بقول بلالٍ، وتُرك قول الفضل (٢)، هذا آخر كلام البخاري في هذا.\nوقال الترمذي: قوله: «ليس فيما دون خمس ذَوْدٍ» يعني ليس فيما دون خمس وعشرين من الإبل صدقة، فإذا بلغت خمسًا وعشرين: ففيها ابنَةُ مخاض، وفيما دون ذلك: في كل خمس من الإِبل: «شاةٌ» .\nوفي رواية لأبي داود: أَن النبيَّ - ﷺ- قال: «ليس فيما دون خمسة أوساق زكاةٌ، والوَسْق: ستُّون مختومًا» . وفي أخرى قال: «ستون صاعًا مختومًا بالحَجَّاجِيِّ» . ⦗٥٨٩⦘\nوفي رواية للنسائي، قال: «ليس فيما دون خمسة أوساقٍ من حَبّ صدقةٌ» .\nوفي أخرى له قال: «لا يحِلُّ في البُرِّ والتَّمْرِ زكاة، حتى يبلغَ خمسةَ أَوساقٍ، ولا يحل في الوَرِق زكاةٌ، حتى تبلغ خمس أَواقٍ، ولا يَحِل في الإِبل زكاةٌ، حتى تبلغ خمس ذَوْدٍ» . هذا حديث اتفق الجماعة على إِخراجه (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أواق): الأوقية التي جاء ذكرها في الأحاديث: مبلغها أربعون درهمًا، وكذلك جاء فيما مضى من الزمان، وأما الآن، فللناس فيها أوضاع واصطلاح فيما بينهم، وتجمع على أواقي، مثل: أثفية وأثافي، وإن شئت خففت الجمع. ⦗٥٩٠⦘\n(أوسق): جمع وسق، والوسق: ستون صاعًا، والصاع: أربعة أمداد، والمد: رطل وثلث، أو رطلان على اختلاف المذهبين.\n(عَثَريًا): العثري: العذي من المزروعات.\n(بالنضح): النضح ها هنا، أراد به الاستقاء.\n_________\n(١) قال الحافظ في \" الفتح \": كذا وقع في رواية مالك، والمعروف أنه محمد بن عبد الله بن عبد الرحمن بن عبد الله بن أبي صعصعة، نسب إلى جده، ونسب جده إلى جده.\n(٢) قال الحافظ في \" الفتح \" ٣ / ٢٧٦ هكذا وقع في رواية أبي ذر هذا الكلام عقب حديث ابن عمر في العثري، ووقع في رواية غيره عقب حديث أبي سعيد المذكور في الباب الذي بعده، [وهو \" باب ليس فيما دون خمسة أوسق صدقة \"] وهو الذي وقع عند الإسماعيلي أيضًا، وجزم أبو علي الصدفي بأن ذكره عقب حديث ابن عمر من قبل بعض نساخ الكتاب. اهـ. وانظر تتمة البحث في \" الفتح \".\n(٣) رواه البخاري ٣ / ٢٤٥ في الزكاة، باب زكاة الورق، وباب من أدى زكاته فليس بكنز، وباب ليس فيما دون خمسة ذود صدقة، وباب ليس فيما دون خمسة أوسق صدقة، ومسلم رقم (٩٧٩) في الزكاة في فاتحته، والموطأ ١ / ٢٤٤ في الزكاة، باب ما تجب فيه الزكاة، والترمذي رقم (٦٢٦) في الزكاة، باب ما جاء في صدقة الزرع والتمر والحبوب، وأبو داود رقم (١٥٥٨) و(١٥٥٩) في الزكاة، باب ما تجب فيه الزكاة، والنسائي ٥ / ١٧ في الزكاة، باب زكاة الإبل، وباب زكاة الورق، وباب القدر الذي تجب فيه الصدقة، ورواه أيضًا ابن ماجة رقم (١٧٩٣) في الزكاة، باب ما تجب فيه الزكاة من الأموال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه مالك في «الموطأ» (١٦٧) . والحميدي (٧٣٥) قال: حدثنا سفيان «ابن عيينة» . وأحمد (٣/٦) قال: حدثنا سفيان «ابن عيينة» . وفي (٣/٤٤ و٧٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٦٠) قال: حدثنا عبد الرحمن، عن سفيان «الثوري»، وشعبة، ومالك. وفي (٣/٧٤) قال: حدثنا عفان، قال: حدثنا وهيب. والدارمي (١٦٤٠) قال: حدثنا عبيد الله بن موسى، عن سفيان «الثوري» . والبخاري (٢/١٣٣) قال: حدثنا إسحاق بن يزيد، قال: أخبرنا شعيب بن إسحاق، قال: أخبرنا الأوزاعي، قال: أخبرني يحيى بن أبي كثير. وفي (٢/١٤٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٢/١٤٤) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب، قال: حدثني يحيى بن سعيد. ومسلم (٣/٦٦) قال: حدثني عمرو بن محمد بن بكير الناقد، قال: حدثنا سفيان بن عيينة. (ح) وحدثنا محمد بن رمح بن المهاجر، قال: أخبرنا الليث (ح) وحدثني عمرو الناقد، قال: حدثنا عبد الله بن إدريس.\nكلاهما - الليث، وعبد الله - عن يحيى بن سعيد.\n(ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وأبو داود (١٥٥٨) قال: حدثنا عبد الله بن مسلمة، قال: قرأت على مالك بن أنس. والترمذي (٦٢٦) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد. وفي (٦٢٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان «الثوري» وشعبة، ومالك بن أنس. والنسائي (٥/١٧) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا سفيان «ابن عيينة» (ح) وأخبرنا محمد بن المثنى، ومحمد بن بشار، عن عبد الرحمن، عن سفيان «الثوري»، وشعبة، ومالك. وفي (٥/١٨) قال: أخبرنا عيسى بن حماد، قال: أنبأنا الليث، عن يحيى بن سعيد. وفي (٥/٣٦) قال: أخبرنا يحيى بن حبيب بن عربي، عن حماد، قال: حدثنا يحيى - وهو ابن سعيد -. وفي (٥/٤٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا يزيد بن زريع، قال: حدثنا روح بن القاسم. وفي (٥/٤٠) قال: أخبرنا أحمد بن عبدة، قال: حدثنا حماد، عن يحيى بن سعيد، وعبيد الله بن عمر. وابن خزيمة (٢٢٦٣) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان «ابن عيينة» (ح) وحدثنا أحمد بن عبدة، قال: حدثنا حماد بن زيد، قال: حدثنا يحيى بن سعيد، وعبيد الله بن عمر (ح) وحدثنا أبو موسى، عن عبد الرحمن - هو ابن مهدي -، قال: حدثنا سفيان - الثوري - ومالك وشعبة. وفي (٢٢٩٣) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الأعلى، قال: حدثنا عبيد الله. وفي (٢٢٩٤) قال: حدثنا عمران بن موسى القزاز، قال: حدثنا حماد - يعني ابن زيد - قال: حدثنا يحيى بن سعيد. وفي (٢٢٩٥) قال: حدثنا أحمد بن عبدة، قال: أخبرنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد. وفي (٢٢٩٨) قال: حدثنا عيسى بن إبراهيم الغافقي، قال: حدثنا ابن وهب، قال: وحدثنيه عبيد الله بن عمر، ويحيى بن عبد الله ابن سالم، ومالك بن أنس، وسفيان الثوري. وفي (٢٣٠١) قال: حدثنا أبو الخطاب زياد بن يحيى، قال: حدثنا يزيد بن زريع، قال: حدثنا روح بن القاسم.\nجميعهم - مالك، وابن عيينة، وشعبة، والثوري، ووهيب، ويحيى بن أبي كثير، ويحيى بن سعيد، وابن جريج، وعبد العزيز بن محمد، وروح بن القاسم، وعبيد الله بن عمر، ويحيى بن عبد الله- عن عمرو بن يحيى بن عمارة بن أبي الحسن المازني.\n٢ - وأخرجه أحمد (٣/٥٩) قال: حدثنا إسحاق بن يوسف، وعبد الرزاق، قالا: أخبرنا سفيان. وفي (٣/٥٩) قال: حدثنا يحيى بن آدم، قال: أخبرنا سفيان. (ح) وعبد الرزاق، قال: حدثنا معمر، والثوري. وفي (٣/٧٣) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٣/٩٧) قال: حدثنا وكيع، عن سفيان. والدارمي (١٦٤١) قال: حدثنا محمد بن يوسف، عن سفيان. ومسلم (٣/٦٦) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، قالوا: حدثنا وكيع، عن سفيان. (ح) وحدثنا إسحاق بن منصور، قال: أخبرنا عبد الرحمن - يعني ابن مهدي - قال: حدثنا سفيان. وفي (٣/٦٧) قال: حدثني عبد بن حميد، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان الثوري. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا الثوري، ومعمر. والنسائي (٥/٣٩) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا وكيع، عن سفيان. وفي (٥/٤٠) قال: أخبرنا محمد بن المثنى، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان.\nكلاهما - الثوري، ومعمر - عن إسماعيل بن أمية، عن محمد بن يحيى بن حبان.\n٣ - وأخرجه مسلم (٣/٦٦) قال: حدثني أبو كامل فضيل بن حسين الجحدري. وابن خزيمة (٢٣٠٢) قال: حدثنا نصر بن علي الجهضمي، وأحمد بن المقدام. ثلاثتهم - أبو كامل، ونصر، وابن المقدام - قالوا: حدثنا بشر - يعني ابن مفضل - قال: حدثنا عمارة بن غزية.\nثلاثتهم: - عمرو بن يحيى، ومحمد بن يحيى بن حبان، وعمارة بن غزية - عن يحيى بن عمارة، فذكره.\n(*) في رواية محمد بن يحيى بن حبان «ليس فيما دون خمسة أوساق من تمر ولا حب صدقة» وقال النسائي: لا نعلم أحدا تابع إسماعيل بن أمية على قوله: «من حب» وهو ثقة. «تحفة الأشراف» (٤٤٠٢) .\n* ابن خزيمة (٢٣٠٥) قال: حدثنا داود بن عمرو بن زهير، قال: حدثنا محمد بن مسلم الطائفي، عن عمرو بن دينار، عن جابر وأبي سعيد الخدري، قالا: قال رسول الله -ﷺ- «ليس على الرجل المسلم زكاة في كرمه، ولا زرعه، إذا كان أقل من خمسة أوسق» .\n- وعن يحيى بن عمارة، وعباد بن تميم، عن أبي سعيد الخدري، أنه سمع رسول الله -ﷺ- يقول: «لا صدقة فيما دون خمس أوساق من التمر، ولا فيما دون خمس أواق من الورق صدقة، ولا فيما دون خمس ذود من الإبل صدقة» .\n١ - أخرجه أحمد (٣/٨٦) . والنسائي (٥/٣٧) قال: أخبرنا محمد بن منصور الطوسي. كلاهما - أحمد، والطوسي - قالا: حدثنا يعقوب، قال: حدثنا أبي، قال: حدثنا ابن إسحاق، قال: حدثني محمد بن يحيى بن حبان، ومحمد بن عبد الله بن عبد الرحمن بن أبي صعصعة. وكانا ثقة.\n٢ - وأخرجه أحمد (٣/٨٦) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. وابن ماجة (١٧٩٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، قال: حدثني الوليد بن كثير. والنسائي (٥/٣٦) قال: أخبرنا هارون بن عبد الله، قال: حدثنا أبو أسامة، عن الوليد بن كثير. كلاهما - ابن إسحاق، والوليد - عن محمد بن عبد الله بن عبد الرحمن بن أبي صعصعة.\nكلاهما - محمد بن يحيى، ومحمد بن عبد الله بن عبد الرحمن - عن يحيى بن عمارة، وعباد بن تميم، فذكراه.\n- وعن عبد الله بن عبد الرحمن بن أبي صعصعة، عن أبي سعيد الخدري، عن النبي -ﷺ- قال: «ليس فيما أقل من خمسة أوسق صدقة، ولا في أقل من خمسة من الإبل الذود صدقة، ولا في أقل من خمس أواق من الورق صدقة» .\nأخرجه مالك في «الموطأ» (١٦٧) . وأحمد (٣/٦٠) قال: حدثنا عبد الرحمن. والبخاري (٢/١٤٧) قال: حدثنا عبد الله بن يوسف. وفي (٢/١٥٦) قال: حدثنا مسدد، قال: حدثنا يحيى. والنسائي (٥/٣٦) قال: أخبرنا محمد بن سلمة. قال: أنبأنا ابن القاسم. وابن خزيمة (٢٣٠٣) قال: حدثنا عيسى ابن إبراهيم، قال: حدثنا ابن وهب.\nخمستهم - عبد الرحمن، وابن يوسف، ويحيى، وابن القاسم، وابن وهب - عن مالك، عن محمد بن عبد الله بن عبد الرحمن بن أبي صعصعة، عن أبيه، فذكره.\n(*) في رواية عبد الله بن يوسف، وابن وهب، عن مالك، عن محمد بن عبد الرحمن بن أبي صعصعة، عن أبيه.\n- وعن عبد الرحمن بن يعقوب، عن أبي سعيد، قال: قال رسول الله -ﷺ-: «ليس فيما دون خمس ذود صدقة، وليس فيما دون خمس أواق صدقة، ولا فيما دون خمسة أوسق صدقة» .\nأخرجه أحمد (٣/٣٠) قال: حدثنا حماد بن خالد، قال: حدثنا عبد الله - يعني العمري - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\n- وعن أبي البختري الطائي، عن أبي سعيد، يرفعه إلى النبي -ﷺ- قال: «ليس فيما دون خمسة أوساق زكاة، والوسق: ستون مختوما» .\n١ - أخرجه أحمد (٣/٥٩) قال: حدثنا يعلى. وفي (٣/٩٧) قال: حدثنا وكيع. وأبو داود (١٥٥٩) قال: حدثنا أيوب بن محمد الرقي، قال: حدثنا محمد بن عبيد. وابن ماجة (١٨٣٢) قال: حدثنا عبد الله بن سعيد الكندي، قال: حدثنا محمد بن عبيد الطنافسي. والنسائي (٥/٤٠) قال: أخبرنا محمد ابن عبد الله بن المبارك. قال: حدثنا وكيع. وابن خزيمة (٢٣١٠) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا محمد بن عبيد الطنافسي (ح) وحدثنا محمد بن عبد الله بن المبارك المخرمي، قال: حدثنا محمد ابن عبيد. ثلاثتهم -يعلى، ووكيع، وابن عبيد - عن إدريس بن يزيد الأودي.\n٢ - وأخرجه أحمد (٣/٨٣) قال: حدثنا أحمد بن عبد الملك، قال: حدثنا شريك، عن ابن أبي ليلى.\nكلاهما - إدريس، وابن أبي ليلى - عن عمرو بن مرة الجملي، عن أبي البختري، فذكره.\n(*) قال أبو داود: أبو البختري لم يسمع من أبي سعيد.","vol":"4","page":587},{"text":"٢٦٦٩ - (م) جابر بن عبد الله - ﵄ -: أن رسول اللهﷺ- قال: «ليس فيما دون خمس أواقٍ من الوَرِق صدقة، وليس فيما دون خمس ذودٍ من الإِبل صدقة، وليس فيما دون خمسة أوسق من التمر صدقة» . أخرجه مسلم (١) .\n_________\n(١) رقم (٩٨٠) في الزكاة في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/٦٧) قال: حدثنا هارون بن معروف، وهارون بن سعيد الأيلي. وابن خزيمة (٢٢٩٩) قال: حدثنا يونس بن عبد الأعلى.\nثلاثتهم - ابن معروف، وابن سعيد، ويونس - قالوا: حدثنا ابن وهب، قال: أخبرني عياض بن عبد الله، عن أبي الزبير، فذكره.","vol":"4","page":590},{"text":"<span data-type=\"title\" id=toc-532>الفصل الثاني: في زكاة النعم</span>\n٢٦٧٠ - (د ت) سالم بن عبد الله بن عمر - ﵀ -: عن أبيه قال: «كتبَ رسولُ الله - ﷺ- كتابَ الصدقة، فلم يُخْرِجْهُ إِلى عُمَّاله حتى قُبِضَ، فَقَرَنهُ بسيفه، فعَمِلَ به أَبو بكر حتى قُبِضَ، ثم عمل به عمرُ حتى قُبضَ ⦗٥٩١⦘ فكان فيه: في خمس من الإِبل: شاةٌ، وفي عشرةٍ (١): شاتان، وفي خمسة عشر (٢): ثلاثُ شياه، وفي عشرين: أربع شياه، وفي خمس وعشرين: بنت مخاض، إلى خمس وثلاثين، فإذا زادت واحدة: ففيها ابنةُ لبون، إِلى خمس وأربعين، فإذا زادت واحدة: ففيها حِقَّةٌ، إلى ستين، فإذا زادت واحدة: ففيها جَذَعةٌ، إِلى خمس وسبعين، فإذا زادت واحدة: ففيها ابنتا لبون، إِلى تسعين، فإذا زادت واحدة، ففيها حِقَّتانِ، إِلى عشرين ومائة، فإذا كانت الإِبل أكثر من ذلك، ففي كل خمسين: حِقَّةٌ، وفي كل أربعين: ابنةُ لَبُونٍ، وفي الغنم: في كل أربعين شاة: شاةٌ، إلى عشرين ومائة، فإذا زادت واحدة: فشاتان إِلى المائتين، فإذا زادت على المائتين: ففيها ثلاث شياه، إلى ثلاثمائة، فإذا كانت الغنم أَكثر من ذلك، ففي كل مائة شاةٍ: شاةٌ، ثم ليس فيها شيء حتى تبلغَ المائةَ، ولا يُفَرَّقُ بين مُجْتَمِعٍ، ولا يُجْمَعُ بين مُتَفَرِّقٍ، مخافةَ الصَّدَقَةِ، وما كان من خليطين: فإنهما يتراجعان بالسَّوِيَّةِ، ولا يُؤخَذُ في الصدقة هَرِمةٌ، ولا ذاتُ عَيْبٍ» .\nقال أبو داود: قال الزهري: «إِذا جاء المُصَدِّقُ قُسِمَت الشَّاءُ ⦗٥٩٢⦘ أَثلاثًا: ثُلُثًا شِرارًا، وثُلُثًا خِيارًا، وثُلُثًا وَسَطًا، فأخذ المصدِّقُ من الوسط» . ولم يذكر الزهري البقَر.\nوفي رواية بإسناده ومعناه، قال: فإن لم تكن بنتُ مخاضٍ: فابنُ لَبون ذكرٍ» .\nهكذا قال أبو داود، ولم يذكر كلام الزهري، أَخرجه أبو داود، والترمذي، ولم يذكر الترمذي الرواية الثانية، وقال الترمذي: وقد روى هذا الحديثَ غيرُ واحد عن الزهري عن سالم، ولم يرفعوه، وإنما رفعه سفيان بن حسين.\nوفي رواية أخرى لأبي داود عن الزهري، أنه قال: «هذه نسخة كتاب رسولِ الله - ﷺ- الذي كتبه في الصدقة، أَقْرَأنيها سالم بن عبد الله بن عمر، فوعيتُها على وجهها، وهي التي انتسخ عمرُ بن عبد العزيز من عبد الله بن عبد الله [بن عمر]، وسالم بن عبد الله [بن عمر] ... فذكر الحديث، قال: «فإذا كانت إِحدى وعشرين ومائة: ففيها ثلاثُ بناتِ لبون، حتى تَبْلُغَ تسعًا وعشرين ومائة، فإذا كانت ثلاثين ومائة: ففيها ابنتا لبون وحِقَّة، حتى تبلغَ تسعًا وثلاثين ومائة، فإِذا كانت أربعين ومائة: ففيها حِقَّتان، وابنَةُ لبون، حتى تَبْلُغَ تسعًا وأربعين ومائة، فإذا كانت خمسين ومائة: ففيها ثلاث حِقاق، حتى تبلغَ تسعًا وخمسين ومائة، فإذا كانت ستين ومائة: ⦗٥٩٣⦘ ففيها أربع بنات لبون، حتى تبلغَ تسعًا وستين ومائة، فإذا كانت سبعين ومائة: ففيها ثلاث بنات لبون وحِقة، حتى تبلغَ تسعًا وسبعين ومائة، فإذا كانت ثمانين ومائة: ففيها حِقَّتان، وابنتا لبون، حتى تبلغَ تسعًا وثمانين ومائة، فإذا كانت تسعين ومائة، ففيها ثلاث حِقاق وابنةُ لبون، حتى تبلغَ تسعًا وتسعين ومائة، فإذا كانت مائتين: ففيها أَربع حِقاق، أو خمس بنات لبون، أَيُّ السِّنَّينِ وُجِدَتْ أُخِذَت، وفي سائمة الغنم ... فذكر نحو حديث سفيان بن حسين، يعني الرواية الأولى، وفيه: ولا تؤخذ في الصدقة هَرِمةٌ، ولا ذات عَوار، ولا تَيسُ الغنم، إِلا أن يشاء المُصَدِّقُ» (٣) .\n_________\n(١) في نسخ أبي داود والترمذي المطبوعة: وفي عشر.\n(٢) في نسخ أبي داود والترمذي المطبوعة: وفي خمس عشرة.\n(٣) رواه الترمذي رقم (٦٢١) في الزكاة، باب في زكاة الإبل والغنم، وأبو داود رقم (١٥٦٨) و(١٥٦٩) في الزكاة، باب زكاة السائمة من حديث سفيان بن حسين عن الزهري عن سالم عن ابن عمر، ورواه أبو داود رقم (١٥٧٠) عن الزهري مرسلًا، ورواه أيضًا أحمد والدارقطني والحاكم وغيرهم من طريق سفيان بن حسين عن الزهري عن سالم عن ابن عمر، ورواه ابن ماجة رقم (١٧٩٨) في الزكاة، باب صدقة الإبل، من حديث سليمان بن كثير عن الزهري عن سالم عن ابن عمر، وهو حديث حسن، ويشهد له حديث أنس في الصحيحين، وقد تقدم رقم (٢٦٦٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/١٤) (٤٦٣٢) قال: حدثنا عباد بن العوام، وفي (٢/١٥) (٤٦٣٤) قال: حدثنا محمد بن يزيد، يعني الواسطي. والدارمي (١٦٢٧) و(١٦٣٣) قال: أخبرنا الحكم بن المبارك، قال: حدثنا عباد بن العوام، وإبراهيم بن صدقة، وفي (١٦٣٤) قال: حدثنا محمد بن عيينة، عن أبي إسحاق الفزاري. وأبو داود (١٥٦٨) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا عباد بن العوام. وفي (١٥٦٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا محمد بن يزيد الواسطي. والترمذي (٦٢١) قال: حدثنا زياد بن أيوب البغدادي، وإبراهيم بن عبد الله الهروي، ومحمد بن كامل المروزي، قالوا: حدثنا ابن العوام. وابن خزيمة (٢٢٦٧) قال: حدثنا الفضل بن يعقوب، قال: حدثنا إبراهيم بن صدقة. أربعتهم - عباد بن العوام، ومحمد بن يزيد الواسطي، وإبراهيم بن صدقة، وأبو إسحاق الفزاري - عن سفيان بن حسين.\n٢ - وأخرجه ابن ماجة (١٧٩٨ و١٨٠٥) قال: حدثنا أبو بشر، بكر بن خلف، قال: حدثنا عبد الرحمن ابن مهدي، قال: حدثنا سليمان بن كثير.\nكلاهما - سفيان بن حسين، وسليمان بن كثير - عن ابن شهاب الزهري، عن سالم، فذكره.\n* أخرجه أبوداود (١٥٧٠) قال: حدثنا محمد بن العلاء، قال: أخبرنا ابن المبارك، عن يونس بن يزيد، عن ابن شهاب، قال: هذه نسخة كتاب رسول الله -ﷺ- الذي كتبه في الصدقة، وهو عند آل عمر بن الخطاب، قال ابن شهاب: أقرأنيها سالم بن عبد الله بن عمر، فوعيتها على وجهها. فذكر الحديث، ولم يسنده عن ابن عمر.\n* أخرجه عبد الله بن أحمد (٢/١٤) (٤٦٣٣) عقب حديث عباد بن العوام، قال: حدثني أبي بهذا الحديث في المسند في حديث الزهري، عن سالم، لأنه كان قد جمع حديث الزهري عن سالم. فحدثنا به في حديث سالم عن محمد بن يزيد بتمامه. وفي حديث عباد: عن عباد بن العوام.\n(*) الروايات مطولة ومختصرة.","vol":"4","page":590},{"text":"٢٦٧١ - (ط) مالك بن أنس: أَنه قرأ كتاب عمر بن الخطاب﵁ - في الصدقة، قال: فوجدتُ فيه: «بسم الله الرحمن الرحيم. هذا كتاب الصدقة: في أَربع وعشرين من الإِبل فدونها: الغنمُ، في كل خمس: شاة، وفيما فوق ذلك إِلى خمس وثلاثين: بنت مخاض، فإِن لم تكن ابنة مخاض، ⦗٥٩٤⦘ فابن لبون ذَكَر، وفيما فوق ذلك إِلى خمس وأربعين: بنتُ لبون، وفيما فوق ذلك إلى ستين: حِقَّة، طَروقة الفَحْل، وفيما فوق ذلك إِلى خمس وسبعين جَذَعة، وفيما فوق ذلك إِلى تسعين: ابنتا لبون، وفيما فوق ذلك إِلى عشرين ومائة: حِقتان طروقتا الفحل، فما زاد على ذلك من الإبل، ففي كل أربعين: ابنةُ لبون، وفي كل خمسين: حِقة. وفي سائمة الغنم: إِذا بلغت أَربعين إلى عشرين ومائة: شاةٌ، وفيما فوق ذلك إِلى مائتين: شاتان. وفيما فوق ذلك إِلى ثلاثمائة: ثلاث شياه، فما زاد على ذلك ففي كل مائةٍ شاةٌ، ولا يُخْرَجُ في الصدقة تَيْسٌ، ولا هَرِمَةٌ، ولا ذاتُ عَوَارٍ، إِلا ما شاء المُصَدِّق، ولا يُجْمَعُ بين مُتَفَرِّقٍ، ولا يُفَرَّقُ بين مُجْتَمِعٍ، خشية الصدقة، وما كان من خليطين فإنهما يتراجعان بينهما بالسوية، وفي الرِّقَةِ: رُبُعُ العُشرِ» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٥٧ و٢٥٨ و٢٥٩ في الزكاة، باب صدقة الماشية، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (٦٠٠) . وقال الزرقاني في «شرح الموطأ»: المروي عند أحمد وأبي داود والترمذي، وحسنه الحاكم من طريق سفيان بن حسين، عن ابن شهاب، عن سالم، عن ابن عمر، فذكره.","vol":"4","page":593},{"text":"٢٦٧٢ - (د س) بهز بن حكيم - ﵀ -: عن أَبيه عن جده: أَنَّ رسولَ اللهِ - ﷺ- قال: «في كلِّ سائِمَةِ إِبلٍ: في كلِّ أربعين: بنتُ لبون، ولا تُفَرَّقُ إِبلٌ عن حِسابها، مَن أعطى الزكاة مُؤْتَجِرًا - وفي رواية: مُؤْتَجِرًا بها - فله أجرُها، ومن منعها، فإِنَّا آخِذُوها وشَطْرَ ماله، عَزْمَةٌ ⦗٥٩٥⦘ من عَزَمَاتِ رَبِّنا، ليس لآلِ محمَّدٍ منها شيء» أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٥٧٥) في الزكاة، باب في زكاة السائمة، والنسائي ٥ / ٢٥ في الزكاة، باب سقوط الزكاة عن الإبل إذا كانت رسلًا لأهلها ولحمولتهم، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢ و٤، وهو حديث حسن، وانظر التعليق على الحديث رقم (٢٦٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"4","page":594},{"text":"٢٦٧٣ - (ت) عبد الله بن مسعود - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «في كل ثلاثين من البقر: تبيعٌ أو تبيعة، وفي كل أَربعين: مُسِنَّةٌ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٦٢٢) في الزكاة، باب في زكاة البقر، وهو حديث حسن، يشهد له الحديث اللذان بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:\n(*) ورواية عبد السلام بن حرب: «في ثلاثين من البقر تبيع أو تبيعة، وفي كل أربعين مسنة» .\nأخرجه أحمد (١/٤١١) (٣٩٠٥) قال: حدثنا عفان، قال: حدثنا مسعود بن سعد. وابن ماجة (١٨٠٤) قال: حدثنا سفيان بن وكيع، قال: حدثنا عبد السلام بن حرب. والترمذي (٦٢٢) قال: حدثنا محمد ابن عبيد المحاربي، وأبو سعيد الأشج، قالا: حدثنا عبد السلام بن حرب.\nكلاهما - مسعود بن سعد، وعبد السلام بن حرب- عن خصيف، عن أبي عبيدة، فذكره.\n(*) قال الترمذي: وأبو عبيدة بن عبد الله لم يسمع من عبد الله.","vol":"4","page":595},{"text":"٢٦٧٤ - (ط) طاوس - ﵀-: «أن معاذًا أَخذ من ثلاثين بقرة: تَبِيعًا، ومن أربعين بقرة: مُسِنَّة، وأُتِيَ بما دون ذلك، فأبى أن يَأخُذَ منه شيئًا، وقال: لم أسمع فيه من رسول الله - ﷺ- شيئًا، حتى أَلقاه فأسأَلَهُ، فتُوُفِّيَ رسولُ الله - ﷺ- قبل أن يَقْدَمُ مُعاذٌ» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٥٩ في الزكاة، باب في صدقة البقر، وإسناده منقطع، وهو حديث حسن، ويشهد له الذي قبله والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (٦٠١) قال: عن حميد بن قيس المكي، عن طاوس، فذكره.\nوقال الزرقاني في «شرح الموطأ»: ابن قيس المكي الأعرج أبو صفوان القارئ، لا بأس به، من رجال الجميع.\nوقال أيضا: قال الحافظ: هذا منقطع فطاوس لم يلق معاذا، وهو في السنن من طريق مسروق عن معاذ. وقال الترمذي: حسن، وصححه الحاكم، وفيه نظر، لأن مسروقا لم يلق معاذا، وإنما حسنه الترمذي لشواهده، وفي الباب عن علي عند أبي داود.","vol":"4","page":595},{"text":"٢٦٧٥ - (ت د س) معاذ بن جبل - ﵁ -: قال: «بعثني رسولُ الله - ﷺ- إِلى اليمن، فأمرني أَن آخُذَ من كل ثلاثين بقرة: تبيعًا أو تبيعة، ومن كل أربعين: مُسنَّة، ومن كل حالمٍ: دِينارًا، أَو عَدْلُهُ مَعَافِرَ» . هذه رواية الترمذي. ⦗٥٩٦⦘\nوفي رواية أَبي داود مثله، وقال: «من كل حالم - يعني: مُحْتَلِمًا - دينارًا أو عَدْلَه من المعافري: ثيابٍ تكون باليمن» . وفي رواية مثله، ولم يذكر «ثياب تكون باليمن»، ولا ذكر «يعني: محتلمًا» .\nوفي رواية النسائي، قال: «أمرني رسولُ الله -ﷺ- حين بعثني إلى اليمن: أن لا آخُذَ من البقر شيئًا، حتى تبلغ ثلاثين، فإذا بلغت ثلاثين: ففيها عِجْلٌ تابع، جَذَعٌ، أو جَذَعَةٌ، حتى تبلغَ أربعين، فإذا بلغت أَربعين بقرة: ففيها مُسنَّةٌ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حالم): الحالم: المحتلم، وهو الذي بلغ مبلغ الرجال برؤية الماء أو السن الشرعي المعين عليه.\n(عَدله): عدل الشيء - بفتح العين - مثله في القيمة، وبكسرها: مثله في الصورة، والأول هو المراد في الحديث.\n(معافري): المعافري: ثياب تكون باليمن منسوبة إلى معافر، وهو ⦗٥٩٧⦘ حي من همدان، لا ينصرف في معرفة ولا نكرة؛ لأنه جاء على مثال ما لا ينصرف من الجمع.\n_________\n(١) رواه الترمذي رقم (٦٢٣) في الزكاة، باب ما جاء في زكاة البقر، وأبو داود رقم (١٥٧٦) و(١٥٨٧) و(١٥٧٨) في الزكاة، باب زكاة السائمة، والنسائي ٥ / ٢٥ و٢٦ في الزكاة، باب زكاة البقر، وقد روي متصلًا ومرسلًا، وهو حديث حسن بشواهده، حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"4","page":595},{"text":"٢٦٧٦ - (د س) سويد بن غَفلَة - ﵁ -: قال: سِرْتُ - أو قال: أخبرني من سار - مع مُصَدِّقِ النبيِّ - ﷺ-، قال: فَإِذا في عَهْد رسول الله أن: لا تأخذَ من راضِعِ لَبنٍ، ولا تَجمعَ بين مُتَفَرِّق، ولا تُفَرِّقَ بين مُجتمِع، وكان إنما يأتي المياهَ حين ترد الغنم، فيقول: أدُّوا صدقاتِ أَموالكم، قال: فعمَدَ رجل منهم إِلى ناقةٍ كَومَاءَ- قال: قلت: يا أَبا صالح، ما الكوماء؟ قال: عظيمةُ السَّنَام - قال: فأبى أن يقبلَها، قال: إِنِّي أُحبُّ أن تأخذَ خير إِبلي، قال: فأبى أن يقبلها، قال: فَخَطَم له أخرى دونها، فأبى أَن يقبلها، ثم خَطَمَ له أخرى دونها، فقبلها، وقال: إِني آخُذُها، ولكن أخافُ أَن يَجِدَ عليّ رسولُ الله - ﷺ-، يقول [لي]: «عَمَدْتَ إِلى رجلٍ، فَتَخَيَّرْتَ عليه إِبلَهُ؟» .\nوفي رواية: قال سويد بن غَفَلة: «أتانا مُصَدِّق النبي - ﷺ-، فأخذتُ بيده، وقرأتُ في عهده، قال: لا يُجمعُ بين مُتَفرِّق، ولا يفرَّق بين مجتمِع، خشية الصدقة» . أخرجه أبو داود.\nوفي رواية النسائي مختصرًا، قال: «أَتانا مُصَدِّق النبي - ﷺ-، فأتيتُه، فَجَلَسْتُ إليه، فسمعتهُ يقول: إن في عهدي: أن لا نأخذ راضعَ لبن، ولا ⦗٥٩٨⦘ نجمعَ بين متفرِّق، ولا نفرِّقَ بين مجتمِعٍ، فأتاه رجل بناقةٍ كوماءَ، فقال: خُذها، فأباها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من راضع لبن): الراضع: ذات الدر، ونهيه عن أخذها؛ لأنها خيار المال، و«من» زائدة كما تقول: لا تأكل من الحرام، أي: لا تأكل الحرام. وقيل: هو أن يكون عند الرجل الشاة الواحدة، أو اللقحة قد اتخذها للدر، فلا يؤخذ منها شيء.\n(فخطم له): أي وضع الخطام فيها، وألقاه إليه ليقودها.\n(يجد علي): وجدت على فلان أجد موجدة: إذا غضبت عليه، وتأثرت بفعله أو قوله.\n_________\n(١) رواه أبو داود رقم (١٥٧٩) و(١٥٨٠) في الزكاة، باب في زكاة السائمة، والنسائي ٥ / ٣٠ في الزكاة، باب الجمع بين المتفرق والتفريق بين المجتمع، ورواه أيضًا أحمد والدارقطني والبيهقي من حديث سويد بن غفلة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣١٥) قال: حدثنا هشيم. قال: أنبأنا هلال بن خباب. قال: حدثني ميسرة أبو صالح. وأبو داود (١٥٨٠) قال: حدثنا محمد بن الصباح البزاز. قال: حدثنا شريك، عن عثمان بن أبي زرعة، عن أبي ليلى الكندي. وابن ماجة (١٨٠١) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. قال: حدثنا شريك، عن عثمان الثقفي، عن أبي ليلى الكندي. والنسائي (٥/٢٩) قال: أخبرنا هناد بن السري، عن هشيم، عن هلال بن خباب، عن ميسرة أبي صالح.\nكلاهما - ميسرة أبو صالح، وأبو ليلى الكندي - عن سويد بن غفلة، فذكره.\n* أخرجه أبو داود (١٥٧٩) قال: حدثنا مسدد. قال: حدثنا أبو عوانة، عن هلال بن خباب، عن ميسرة أبي صالح، عن سويد بن غفلة. قال: سرت، أو قال: أخبرني من سار مع مصدق النبي -ﷺ-، فإذا في عهد رسول الله -ﷺ-، أن لا تأخذ من راضع لبن، ولا تجمع بين مفترق ... فذكر نحوه مطولا.","vol":"4","page":597},{"text":"٢٦٧٧ - (د س) مسلم بن ثَفنة - أو ابن شعبة (١) - اليشكري - ﵀ -: قال: «استعمل نافع بن علقمة أَبي على عِرَافَةِ قومه، فأمره: أَن يُصَدِّقَهم، قال: فبعثني أبي في طائفة منهم، فأَتيتُ شيخًا كبيرًا، يقال له: سَعْرُ بن دَيْسم، ⦗٥٩٩⦘ فقلت: إِن أَبي بعثني إليك - يعني لأصدِّقَك - قال: ابنَ أخي، وأَيَّ نحوٍ تَأخذون؟ فقلت: نَختار، حتى إِنا نَشْبُرُ (٢) ضروع الغنم، قال ابنَ أخي: فإني مُحَدِّثُك أني كنت في شِعْبٍ من هذه الشِّعَابِ، على عهد رسولِ الله -ﷺ- في غَنم لي، قال: فجاءني رجلان على بعير، فقالا لي: إنا رسولا رسولِ الله -ﷺ- إليك، لِتُؤدِّيَ صدقة غنمك، فقلت: ما عليَّ فيها؟ فقالا: شاة، فَعَمَدْتُ إِلى شاةٍ قد عرفتُ مكانَها، مُمتَلِئَة مَحْضًا وشَحْمًا، فَأَخرجتُها إِليهما، فقالا: هذه شاةُ الشافع، وقد نهانا رسولُ الله - ﷺ- أَن نأخذ شافعًا، قلت: فأيَّ شيءٍ تأخذان؟ قالا: عَناقًا: جذَعة أو ثَنِيَّة، قال: فعَمَدْتُ إِلى عَنَاقٍ مُعتاطٍ - والمعتاط: التي لم تلد ولدًا، وقد حَانَ وِلادُها - فأخرجتها إليهما، فقالا: ناوِلنَاها، فجعلاها معهما على بعيرهما، ثم انطلقا» . هذه رواية أَبي داود. وله في أخرى بهذا الحديث، وقال فيه: «والشافع: التي في بطنها ولد» .\nوفي رواية النسائي مثله، إلى قوله: «محضًا وشحمًا» ثم قال: «فأخرجتها إليهما، فقالا: هذه الشافع الحائل، وقد نهانا رسول الله - ﷺ- أن نأخذ شافعًا، فَعَمَدْتُ إِلى عناق معتاط، والمعتاط: التي لم تلد ولدًا، وقد حان وِلادُها ... وذكر الباقي مثله» .\nوفي أخرى له: «أن علقمة استعمل أَباه على صدقة قومه ... وساق ⦗٦٠٠⦘ الحديث» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (محضًا): المحض: اللبن [الخالص] .\n(الشافع): شاة شافع: معها ولدها. وقوله: «شاة الشافع» بالإضافة، هو من باب إضافة الموصوف إلى الصفة، كقولهم: صلاة الأولى، ومسجد الجامع، يريدون صلاة الساعة الأولى، ومسجد الموضع الجامع.\n(عناقًا): العناق: الأنثى من ولد المعز، والجذعة منه: ما تمت لها سنة، والثنية: ما تمت لها سنتان.\n(معتاط): المعتاط: العائط، وهي التي لم تحمل، يقال: عاطت واعتاطت، قال الأزهري: إذا لم تحمل الناقة أول سنة يطرقها الفحل فهي عائط، فإذا لم تحمل السنة المقبلة أيضًا فهي عائط. [يقال]: عيط وعوط وعوطط، وتعوطت: إذا حمل عليها الفحل فلم تحمل، ويقال للناقة التي لم تحمل سنوات من غير عقر: اعتاطت، قال: وربما كان اعتياطها من قبل شحمها، والذي قد جاء في لفظ الحديث، قال: «إن المعتاط: التي لم تلد، وقد ⦗٦٠١⦘ حان ولادها» هكذا أخرجه أبو داود والنسائي، وهذا بخلاف ما سبق تفسيره في اللغة، اللهم إلا أن يقال: إن المراد بقوله: «التي لم تلد» وقد حان ولادها: «أنها لم تحمل»، وقد حان أن تحمل، وفيه بُعْد، لا بل إحالة، فإنه من أين يعلم أنها قد حان أن تحمل، إلا أن يكون من حيث معرفة السن، وأنها قد كانت صغيرة لا يحمل مثلها، وأنها قد قاربت السن التي يحمل مثلها فيها، فيكون قد سمي الحمل بالولادة، وفيه تعسف وبعد، والله أعلم.\n(الحائل): التي مر عليها زمن الحمل ولم تحمل، يقال: حالت الناقة والشاة حِيَالًا، فهي حائل، وذلك إذا طرقها الفحل فلم تحمل.\n_________\n(١) والأصح أنه ابن شعبة، ويقال له: البكري.\n(٢) أي: نمسح بالشبر، وفي بعض النسخ: نسبر، أي تختبر، ونعتبر، وننظر، وفي بعضها: نبين أو نتبين، من البيان، أي: نقدر.\n(٣) رواه أبو داود رقم (١٥٨١) في الزكاة، باب زكاة السائمة والنسائي ٥ / ٣٢ في الزكاة، باب إعطاء السيد المال بغير اختيار المصدق، وفي سنده مسلم بن ثفنة، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن يشهد له من جهة المعنى الحديث الذي قبله، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١٤) قال: حدثنا وكيع. وفي (٣/٤١٥) قال: حدثنا روح. وأبو داود (١٥٨١) قال: حدثنا الحسن بن علي. قال: حدثنا وكيع. وفي (١٥٨٢) قال: حدثنا محمد بن يونس النسائي. قال: حدثنا روح. والنسائي (٥/٣٢) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا وكيع. وفي (٥/٣٣) قال: أخبرنا هارون بن عبد الله. قال: حدثنا روح.\nكلاهما - وكيع، وروح - قالا: حدثنا زكريا بن إسحاق، عن عمرو بن أبي سفيان، عن مسلم بن شعبة، فذكره.\n(*) في رواية وكيع: «مسلم بن ثفنة» .\n(*) قال عبد الله بن أحمد بن حنبل: سمعت أبي يقول: كذا قال وكيع «مسلم بن ثفنة» صحف. وقال روح: ابن شعبة، وهو الصواب. وقال أبي: وقال بشر بن السري: لا إله إلا الله، هو ذا، ولده ها هنا، يعني «مسلم بن شعبة» .\n(*) وقال أبو داود: رواه أبو عاصم، عن زكريا، قال أيضا: مسلم بن شعبة. كما قال روح.\n(*) وقال النسائي: لا نعلم أحدا تابع وكيعا في قوله: «ابن ثفنة» «تحفة الأشراف» (١١/١٥٥٧٩) .\nتحرف في المطبوع من مسند أحمد (٣/٤١٤) إلى زكريا بن أبي إسحاق.","vol":"4","page":598},{"text":"٢٦٧٨ - (ط) سفيان بن عبد الله - ﵀ -: «أن عمر بن الخطاب بعثه مصدِّقًا، فكان يَعُدُّ على الناس بالسَّخْلِ، فقالوا: أَتَعُدُّ علينا بالسَّخْلِ ولا تأخذ منه شيئًا؟ فلما قدم على عمر بن الخطاب، ذكر ذلك له، فقال عمر: نعم، تَعُدُّ عليهم السَّخلةَ يحملها الراعي، ولا تأخذُها، ولا تأخذُ الأكُولَةَ، ولا الرُّبَّى، ولا المَاخِضَ، ولا فحلَ الغنم، وتأخذ الجذَعَة والثَّنيَّةَ، وذلك عَدْلٌ بين غِذَاءِ المال وخيارِه» . أخرجه الموطأ (١) . ⦗٦٠٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأكول): والأكولة: الشاة التي هي للأكل.\n(الرُّبَّى): هي التي تكون في البيت لأجل اللبن، وقيل: هي الحديثة النتاج.\n(الماخض): الحامل إذا ضربها الطلق، وقد تقدم ذكره في بنت مخاض.\n(غذاء المال): الغذاء جمع غذي، وهو الحَمَل، أو الجدي، والمراد: أن لا يأخذ الساعي خيار المال ولا رديئه، وإنما يأخذ الوسط، فيكون ذلك عدلًا بين الكبير والصغير.\n_________\n(١) ١ / ٢٦٥ في الزكاة، باب ما جاء فيما يعتد به من السخل في الصدقة، من حديث ثور بن زيد الديلي عن ابن لعبد الله بن سفيان الثقفي عن جده سفيان بن عبد الله، وفيه جهالة ابن عبد الله ابن سفيان، ولكن يشهد له من جهة المعنى الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (٦٠٣) قال: عن ثور بن زيد الديلي، عن ابن لعبد الله بن سفيان الثقفي، عن جده سفيان بن عبد الله، فذكره.\nوقال الزرقاني في «شرح الموطأ»: ابن زيد الديلي بكسر المهملة بعدها تحتانية المدني ثقة مات سنة خمس وثلاثين ومائة.","vol":"4","page":601},{"text":"٢٦٧٩ - (ط) عائشة - ﵂ -: قالت: «مُرَّ على عمر بغنم من الصدقة، فرأى فيها شاة حافلًا ذاتَ ضَرعٍ عظيم، فقال عمر: ما هذه الشاة؟ قالوا: شاة من الصدقة، قال: ما أعطَى هذه أَهلُها وهم طائعون، لا تَفْتِنوا الناس، لا تأخذوا حَزَرَاتِ أموال المسلمين، نَكِّبُوا عن الطعام» . أَخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حافلًا): الحافل: الممتلئ وضرع حافل، أي: ممتلئ لبنًا. ⦗٦٠٣⦘\n(حزرات): الحزرات: جمع حزرة، وهي خيار المال.\n(نكِّبوا): نكَّبت عن الأمر: إذا عدلت عنه وتجنبته، يشدد ويخفف، والطعام أراد به ما هو معد للأكل.\n_________\n(١) ١ / ٢٦٨ في الزكاة، باب النهي عن التضييق على الناس في الصدقة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (٦٠٥) قال: عن يحيى بن سعيد، عن محمد بن يحيى ابن حبان، عن القاسم بن محمد، عن عائشة، فذكره.","vol":"4","page":602},{"text":"٢٦٨٠ - (ط) محمد بن يحيى بن حَبان - ﵀ -: قال: أخبرني رجلان من أشجع: «أَن محمد بن مَسلَمة الأَنصاري كان يأتيهم مُصَدِّقًا، فيقول لربِّ المال: أخرج إليَّ صدقة مالك، فلا يقود إليه شاة فيها وفاءٌ من حَقِّه إِلا قَبلها» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٦٨ في الزكاة، باب النهي عن التضييق على الناس في الصدقة، وفيه جهالة الرجلين من أشجع، ولكن يشهد له الأحاديث التي قبله، فهو بها حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (٦٠٦) قال: عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، فذكره.\nقلت: فيه جهالة الرجلين من أشجع.","vol":"4","page":603},{"text":"٢٦٨١ - (د) أبي بن كعب - ﵁ -: قال: «بعثني رسولُ الله -ﷺ- مُصدِّقًا، فمررتُ برجل، فلما جمع لي مالَه لم أجد فيه إِلا ابنةَ مَخاض، فقلت له: أدِّ ابنةَ مَخاض، فإِنها صدقتك، فقال: ذاكَ ما لا لَبن فيها ولا ظَهْرَ، ولكن هذه ناقةٌ فَتِيَّةٌ عظيمة سَمينة، فخذها، فقلتُ له: ما أَنا بآخذٍ ما لم أُومَرْ به، وهذا رسولُ الله -ﷺ- منك قريبٌ، فإِن أَحْبَبْتَ أَن تأتيَه، فتعرِضَ عليه ما عرضتَ عَلَيَّ فافعل، فإن قَبِلَهُ [منك] قبلتُه، وإِن ردَّه عليك رَددْتُه، قال: فإني فاعل، فخرج معي، وخرج بالناقة التي عرض عليَّ، حتى قَدِمنا على رسول الله - ﷺ-، فقال له: يا نبي الله ⦗٦٠٤⦘ أتاني رسولُك ليأخذ مني صدقة مالي، وايمُ الله، ما قام في مالي رسولُ الله ولا رسوله قطُّ قبلَه، فجمعتُ له مالي، فزعم أن ما عليّ فيه ابنةُ مخاض، وذلك ما لا لبن فيه ولا ظهر، وقد عرضت عليه ناقة فَتِيَّة عظيمة ليأخذَها، فَأَبى، ورَدَّها عَلَيَّ، وها هي ذِهْ، قد جئتك بها يا رسول الله، خُذْها، فقال له رسولُ الله - ﷺ-: ذاك الذي عليك، فإن تطوَّعْتَ بخيرٍ آجَرَكَ الله فيه، وقبلناه منك، قال: فها هي ذِهْ، يا رسول الله، قد جئتك بها، فخذها، قال: فأمر رسولُ الله - ﷺ- بقَبْضها، ودعا له في ماله بالبركة» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتيّة): ناقة فتية: شابة قوية.\n_________\n(١) رقم (١٥٨٣) في الزكاة، باب في زكاة السائمة، ورواه أيضًا أحمد في \" المسند \"، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٥/١٤٢) قال: ثنا يعقوب، قال: ثنا أبي. وأبو داود (١٥٨٣) قال: ثنا محمد بن منصور، قال: ثنا يعقوب بن إبراهيم، قال: ثنا أبي. وعبد الله بن أحمد (٥/١٤٢) قال: ثني محمد بن بشار، قال: ثنا وهب بن جرير، قال: ثنا أبي. وابن خزيمة (٢٢٧٧) قال: ثنا إسحاق بن منصور، قال: ثنا يعقوب بن إبراهيم بن سعد، قال: ثنا أبي. كلاهما - إبراهيم بن سعد، وجرير بن حازم - عن محمد بن إسحاق، قال: ثني عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن يحيى ابن عبد الله بن عبد الرحمن بن سعد بن زرارة.\n٢ - وأخرجه ابن خزيمة (٢٣٨٠) قال: ثنا محمد بن يحيى، قال: ثنا أحمد بن عبد الملك بن واقد الحراني، قال: ثنا محمد بن سلمة، عن محمد بن إسحاق، عن عبد الله بن أبي نجيح، عن عبد الرحمن ابن أبي عمرة.\nكلاهما - يحيى بن عبد الله، وابن أبي عمرة - عن عمارة بن عمرو، فذكره.\nوقع في المطبوع من «صحيح ابن خزيمة» (٢٢٧٧): ثنا إسحاق بن منصور، ونعتقد بأن صوابه: «ثنا محمد بن منصور» مثل رواية أبي داود، وقد رجعنا إلى تهذيب الكمال فلم نقف على رواية لإسحاق بن منصور عن يعقوب، ولا لابن خزيمة عن إسحاق بن منصور، مع وجود ذلك في ترجمة محمد بن منصور، والله أعلم.","vol":"4","page":603},{"text":"٢٦٨٢ - (س) وائل بن حجر - ﵁ -: «أَن النبيَّ - ﷺ- بعث ساعيًا، فأتى رجلًا، فآتاهُ فَصِيْلًا مخْلولًا، فقال النبي -ﷺ-: بعثنا مُصَدِّقَ اللهِ ورسوله، وإن فلانًا أعطاه فَصِيْلًا مخلولًا، اللهم لا تُبارك فيه، ولا في إبله، فبلغ ذلك الرجلَ فجاء بناقةٍ حَسْنَاءَ، قال: أتوبُ إلى الله وإِلى نَبِيِّه، فقال النبيُّ - ﷺ-: اللهم بَارِكْ فيه وفي إِبله» . أخرجه النسائي (١) . ⦗٦٠٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الساعي): المُصدِّق، وهو العامل على الصدقة.\n(فصيلًا مخلولًا): فصيل مخلول، أي مهزول، ويقال: إن أصله أنهم كانوا يخلون لسان الفصيل، أي يشقونه لئلا يرتضع ولا يقدر على المص، فيهزل لذلك، وقد جاء في بعض الروايات بالحاء المهملة، وهو الذي حل اللحم عن أوصاله، فعرِّي منه، فيهزل لذلك.\n_________\n(١) ٥ / ٣٠ في الزكاة، باب الجمع بين المتفرق والتفريق بين المجتمع، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/٣٠) قال: أخبرنا هارون بن زيد بن يزيد. يعني ابن أبي الزرقاء. قال: حدثنا أبي. وابن خزيمة (٢٢٧٤) قال: حدثنا محمد بن بشار. قال: حدثنا أبو عاصم (ح) وحدثنا أبو موسى. قال: حدثني الضحاك بن مخلد.\nكلاهما - زيد، وأبو عاصم بن مخلد - عن سفيان، عن عاصم بن كليب، عن أبيه، فذكره.","vol":"4","page":604},{"text":"٢٦٨٣ - (س) عبد الله بن هلال الثقفي - ﵁ -: قال: «جاء رجل إلى النبيِّ - ﷺ-، فقال: كِدتُ أُقْتَلُ بعدَك في عَناقٍ أَو شاةٍ من الصدقة، فقال: لولا أنها تُعطَى فقراءَ المهاجرين ما أخذتُها» . أَخرجه النسائي (١) .\n_________\n(١) ٥ / ٣٤ في الزكاة، باب إعطاء السيد المال بغير اختيار المصدق، وفي سنده عثمان بن عبد الله ابن الأسود، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/٣٤) قال: أخبرنا عمرو بن منصور ومحمود بن غيلان. قالا: حدثنا أبو نعيم. قال: حدثنا سفيان. عن إبراهيم بن ميسرة، عن عثمان بن عبد الله بن الأسود، فذكره.\nقلت: في سنده عثمان بن عبد الله بن الأسود، لم يوثقه غير ابن حبان.","vol":"4","page":605},{"text":"٢٦٨٤ - (د) عمرو بن شعيب - ﵀-: عن أبيه، عن جده، أن النبيَّ - ﷺ- قال: «لا جَلَبَ ولا جَنَبَ في زكاة، ولا تُؤخَذُ زكاتهم إِلا في دورهم» .\nقال محمد بن إسحاق: معنى: «لا جَلَبَ»: لا تُجْلَبُ الصدقاتُ إلى المصدِّق. و«لا جنب» لا ينزِلُ المصدِّق بأَقصى مواضع أصحاب الصدقة، ⦗٦٠٦⦘ فَتُجنَبُ إِليه، ولكن تؤخذ من الرَّجُل في موضعه. أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا جلب ولا جنب): الجلب في الصدقة: أن يقدم المصدق فينزل موضعًا، ثم يرسل إلى المياه من يجلب إليه أموال الناس، فيأخذ زكاتها، فنهي عن ذلك، وأمر أن يأخذ زكاتها على مياهها. والجنب في السباق وهو أن يجنب فرسًا إلى فرسه الذي يسابق عليه، فإذا فتر المركوب تحول إلى المجنوب. وإن كان في الصدقة: فهو أن يساق إلى مكان بعيد عن أماكنها، كما ذكر في متن الحديث. والجلب يكون أيضًا في السباق، وهو أن يضع من يجلب على الفرس عند السباق، ويصيح به ليحتد في الجري، فنهوا عن ذلك.\n_________\n(١) رقم (١٥٩١) و(١٥٩٢) في الزكاة، باب أين تصدق الأموال، وفيه عنعنة ابن إسحاق، ولكن يشهد له من جهة المعنى الحديثان اللذان بعده، فهو بهما حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٩١) قال: ثنا قتيبة بن سعيد، قال: ثنا ابن أبي عدي. وفي (١٥٩٢) قال ثنا الحسن بن علي، قال: ثنا يعقوب بن إبراهيم.\nكلاهما - ابن أبي عدي، ويعقوب بن إبراهيم - قالا: عن محمد بن إسحاق، عن عمرو عن شعيب، عن أبيه، عن جده، فذكره.\n(*) وفي الرواية الثانية موقوف على ابن إسحاق.\nقلت: فيه ابن إسحاق، ورواه معنعنا.","vol":"4","page":605},{"text":"٢٦٨٥ - (س) عمران بن حصين - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا جلب ولا جنب، ولا شِغَارَ في الإسلام، ومن انتهَبَ نُهْبَة فليس منا» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شِغَار): الشغار في النكاح هو أن يقول الإنسان: زوجني ابنتك ⦗٦٠٧⦘ أو أختك لأزوجك ابنتي أو أختي، وصداق كل واحدة منهما بضع الأخرى، ولا صداق بينهما، وهو المنهي عنه، فإن كان بينهما صداق مسمى فليس بشغار.\n_________\n(١) ٦ / ١١١ في النكاح، باب الشغار، وفيه عنعنة البصري، ولكن يشهد له الحديث الذي بعده، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أبي قزعة، وفي (٤/٤٣٨) قال: حدثنا يحيى بن آدم، قال: حدثنا زهير، عن حميد الطويل. وفي (٤/٤٣٩) قال: حدثنا إبراهيم بن إسحاق الطالقاني، قال: حدثنا الحارث بن عمير، عن حميد الطويل. وفي (٤/٤٤٣) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أخبرنا حميد. وفي (٤/٤٤٥) قال: حدثنا عبد الصمد، قال: حدثنا حماد، قال: حدثنا حميد. وأبو داود (٢٥٨١) قال: حدثنا يحيى بن خلف، قال: حدثنا عبد الوهاب بن عبد المجيد، قال: حدثنا عنبسة (ح) وحدثنا مسدد، قال: حدثنا بشر بن المفضل، عن حميد الطويل. وابن ماجة (٣٩٣٧) قال: حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، قال: حدثنا حميد. والترمذي (١١٢٣) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا بشر بن المفضل، قال: حدثنا حميد، وهو الطويل. والنسائي (٦/١١١) قال: أخبرنا حميد بن مسعدة، قال: حدثنا بشر، قال: حدثنا حميد. وفي (٦/٢٢٧) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد، وهو ابن زريع، قال: حدثنا حميد. وفي (٦/٢٢٨) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة، عن أبي قزعة.\nثلاثتهم - أبو قزعة سويد بن حجير، وحميد، وعنبسة - عن الحسن، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.\nوقال الحافظ في «التلخيص» (٢/١٦١): وهو متوقف على صحة سماع الحسن من عمران، وقد اختلف في ذلك.","vol":"4","page":606},{"text":"٢٦٨٦ - (س) أنس بن مالك - ﵁ -: قال: قال رسول الله -ﷺ-: «لا جَلَبَ ولا جنَب، ولا شِغار في الإسلام» . أَخرجه النسائي، وقال: هذا خطأ فاحش (١) .\n_________\n(١) ٦ / ١١١ في النكاح، باب الشغار، ورواه أيضًا أحمد والبزار وابن حبان وعبد الرزاق من حديث أنس، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١١١) قال: نا علي بن محمد بن علي، قال: ثنا محمد بن كثير، عن الفزاري، وهو إبراهيم بن محمد بن الحارث، عن حميد، فذكره.\nوللحديث شواهد:\nفعن ثابت، عنه. قال: «نهى رسول الله -ﷺ- عن الشغار» .\nأخرجه عبد بن حميد (١٢٥٦) قال: نا عبد الرزاق، قال: نا معمر، عن ثابت، فذكره.\nوعمن سمع أنس بن مالك يقول: قال النبي -ﷺ-: «لا شغار في الإسلام، ولا حلف في الإسلام، ولا جلب ولا جنب» .\nأخرجه أحمد (٣/١٦٢) قال: ثنا عبد الرزاق، قال: ثنا سفيان، عمن سمع أنس بن مالك، فذكره.\nوعن ثابت وأبان، وغير واحد، عن أنس، أن النبي -ﷺ- قال: «لا شغار في الإسلام» .\nأخرجه أحمد (٣/١٦٥) قال: ثنا عبد الرزاق، قال: ثنا معمر، عن ثابت، وأبان، وغير واحد، فذكره.\nوقال الحافظ في «التلخيص» (٢/١٦١ - ١٦٢): وهو من أفراد عبد الرزاق عن معمر عن ثابت عنه، قال البخاري والبزار وغيرهما: وقد قيل: إن حديث معمر عن غير الزهري فيه لين، وقد أعله البخاري والترمذي والنسائي، فقال: هذا خطأ فاحش.","vol":"4","page":607},{"text":"٢٦٨٧ - (خ م) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «من حَقِّ الإِبل: أَن تُحْلَبَ على الماء» . أَخرجه البخاري، ومسلم.\nوهذا طرف من حديث أبي هريرة المذكور في الباب الأول، ولكنه حيث أفرده بذكر الإِبل ذكرناه في هذا الفصل أَيضًا (١) .\n_________\n(١) تقدم تخريجه في الحديث (٢٦٥٧) فانظره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم برقم (٢٦٥٧) ..","vol":"4","page":607},{"text":"<span data-type=\"title\" id=toc-533>الفصل الثالث: في زكاة الحلي</span>\n٢٦٨٨ - (د ت س) عمرو بن شعيب - ﵀ -: عن أَبيه عن جده ⦗٦٠٨⦘ «أَن امرأَة أتت رسول الله - ﷺ-، ومعها ابنةٌ لها، وفي يَدِ ابْنَتِها مَسَكتَانِ غَلِيظَتَانِ من ذهب، فقال لها: أتُعطِينَ زكاة هذا؟ قالت: لا، قال: أَيَسُرُّكِ أن يُسَوِّرَكِ اللهُ بهما يومَ القيامةِ سِوارَينِ من نارٍ (١)؟ قال: فَخَلعتْهما فألقتْهما إلى النبي - ﷺ-، وقالت: هما لله ولرسوله» . هذه رواية أبي داود.\nوأخرجه النسائي، وقال فيه: «إِن امرأة من أهل اليمن أتت النبيَّ - ﷺ- ... وذكر الحديث» .\nوله في أخرى عن عمرو بن شعيب مرسلًا، ولم يذكر فيه «من اليمن» .\nوأخرج الترمذي هذا المعنى عن عمرو بن شعيب عن أبيه عن جده، قال: «إِن امرأتين أَتتا رسولَ الله - ﷺ-، وفي أيديهما سِوَارَان من ذهب. فقال لهما: أَتُؤدِّيانِ زكاته؟ قالتا: لا، فقال لهما رسولُ الله - ﷺ-: أَتُحِبَّانِ أن يُسوِّرَكما اللهُ بِسِوَارَينِ من نار؟ قالتا: لا، قال: فَأَدِّيا زكاته» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مسكتان): المسكة بتحريك السين - واحدة المسك، وهي أسورة ⦗٦٠٩⦘ من ذبل أو عاج، فإذا كانت من غير ذلك، أضيفت إلى ما هي منه، فيقال: من ذهب أو فضة، أو غيرهما.\n_________\n(١) قال الخطابي: إنما هو تأويل قوله ﷿ ﴿يوم يحمى عليها في نار جهنم فتكوى بها جباههم وجنوبهم﴾ [التوبة ٣٥] .\n(٢) رواه أبو داود رقم (١٥٦٣) في الزكاة، باب الكنز ما هو وزكاة الحلي، والنسائي ٥ / ٣٨ في الزكاة، باب زكاة الحلي، والترمذي رقم (٦٣٧) في الزكاة، باب في زكاة الحلي، وإسناده عند أبي داود والنسائي حسن، وهو حديث صحيح، وقول الترمذي ﵀: \" ولا يصح في هذا عن النبي ﷺ شيء \" غير صحيح، لأنه صح عند غيره، كأبي داود والنسائي وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (*) رواية حجاج بن أرطأة، وابن لهيعة:\n«جاءت امرأتان من أهل اليمن إلى رسول الله -ﷺ- وعليهما أسورة من ذهب، فقال: أتحبان أن يسوركما الله بأسورة من نار؟ قالتا: لا. قال: فأديا حق هذا» .\nأخرجه أحمد (٢/١٧٨) (٦٦٦٧) قال: حدثنا أبو معاوية، قال: حدثنا حجاج. وفي (٢/٢٠٤) (٦٩٠١) قال: حدثنا نصر بن باب، عن الحجاج. وفي (٢/٢٠٨) (٦٩٣٩) قال: حدثنا يزيد، قال: أخبرنا الحجاج بن أرطأة. وأبو داود (١٥٦٣) قال: حدثنا أبو كامل، وحميد بن مسعدة، المعنى، أن خالد بن الحارث حدثهم، قال: حدثنا حسين. والترمذي (٦٣٧) قال: حدثنا قتيبة، قال: حدثنا ابن لهيعة. والنسائي (٥/٣٨) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، عن حسين.\nثلاثتهم (حجاج بن أرطأة، وحسين المعلم، وابن لهيعة) عن عمرو بن شعيب، عن أبيه فذكره.\n* أخرجه النسائي (٥/٣٨) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر بن سليمان، قال: سمعت حسينا، قال: حدثني عمرو بن شعيب، قال: جاءت امرأة، ومعها بنت لها إلى رسول الله -ﷺ-، فذكره مرسلا.\n* قال الترمذي: وهذا حديث قد رواه المثنى بن الصباح عن عمرو بن شعيب نحو هذا، والمثنى بن الصباح وابن لهيعة يضعفان في الحديث، ولا يصح في هذا الباب عن النبي -ﷺ- شيء.\nوقال الحافظ في «التلخيص» (٢/١٧٥): لفظ أبي داود أخرجه من حديث حسين المعلم وهو ثقة عن عمرو، وفيه رد على الترمذي حيث جزم بأنه لا يعرف إلا من حديث ابن لهيعة والمثنى بن الصباح، عن عمرو، وقد تابعهم حجاج بن أرطأة أيضا.","vol":"4","page":607},{"text":"٢٦٨٩ - (د) عبد الله بن شداد بن الهاد - ﵁ -: قال: «دخلنا على عائشةَ - زوجِ النبيِّ - ﷺ- فقالت: دخل عليَّ رسولُ الله - ﷺ-، فرأى في يدي فَتَخَاتٍ من ورقٍ، فقال: ما هذا يا عائشة؟ فقلت: صَنَعْتُهُنَّ أَتَزَيَّنُ لكَ يا رسول الله؟ قال: أَتُؤَدِّين زكاتَهن؟ قلتُ: لا، أو ما شاء الله، قال: هو حَسْبُكِ من النار» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتخات): الفتخات جمع فتخة، وهي حلقة لا فص لها، تجعلها المرأة في أصابع رجلها، وربما وضعتها في يديها.\n_________\n(١) رقم (١٥٦٥) في الزكاة، باب الكنز ما هو وزكاة الحلي، ورواه أيضًا الدارقطني والحاكم والبيهقي، وإسناده على شرط الصحيح، كما في \" تلخيص الحبير \" للحافظ ابن حجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٦٥) قال: حدثنا محمد بن إدريس الرازي. قال: حدثنا عمرو بن الربيع بن طارق. قال: حدثنا يحيى بن أيوب، عن عبيد الله بن أبي جعفر، أن محمد بن عمرو بن عطاء أخبره، عن عبد الله بن شداد بن الهاد، فذكره.","vol":"4","page":609},{"text":"٢٦٩٠ - (ت) زينب - امرأة عبد الله بن مسعود - ﵄ -: قالت: «خطَبَنا رسولُ الله - ﷺ-، فقال: يا مَعْشَرَ النساء، تَصَدَّقنَ، ولو من حُلِيِّكُنَّ، فإنكنَّ أَكثرُ أهلِ جهنم يومَ القيامة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٦٣٥) و(٦٣٦) في الزكاة، باب في زكاة الحلي، وهو حديث حسن، وفي هذا الحديث والذي قبله دليل على وجوب زكاة الحلي، وهو قول بعض الصحابة والتابعين، وبه قال أبو حنيفة وأصحابه، وسفيان الثوري وعبد الله بن المبارك وغيرهم، وهو الذي تؤيده الأحاديث الثابتة في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٥٠٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. عن سليمان، عن أبي وائل. وفي (٣/٥٠٢) قال: حدثنا ابن نمير، قال: حدثنا الأعمش، عن منصور. وفي (٣/٥٠٢) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن الأعمش، عن شقيق. والدارمي (١٦٦١) قال: أخبرنا أبو الوليد الطيالسي. قال: حدثنا شعبة. قال: سليمان أخبرني. قال: سمعت أبا وائل. والبخاري (٢/١٥٠) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. قال: حدثنا الأعمش. قال: حدثني شقيق. (ح) قال الأعمش: فذكرته لإبراهيم فحدثني إبراهيم، عن أبي عبيدة. ومسلم (٣/٨٠) قال: حدثنا حسن بن الربيع. قال: حدثنا أبو الأحوص، عن الأعمش، عن أبي وائل. (ح) وحدثني أحمد بن يوسف الأزدي. قال: حدثنا عمر بن حفص بن غياث. قال: حدثنا أبي قال: حدثنا الأعمش. قال: حدثني شقيق. (ح) قال «الأعمش»: فذكرت لإبراهيم، فحدثني عن أبي عبيدة. والترمذي (٦٣٦) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود، عن شعبة، عن الأعمش. قال: سمعت أبا وائل. والنسائي (٥/٩٢) قال: أخبرنا بشر بن خالد. قال: حدثنا غندر، عن شعبة، عن سليمان، عن أبي وائل. وفي الكبرى «الورقة ١٢٤ - ب» قال: أخبرني إبراهيم بن يعقوب. قال: حدثني عمر بن حفص بن غياث. قال: حدثنا أبي. قال: حدثنا الأعمش. قال: حدثني شقيق (ح) قال الأعمش: فذكرته لإبراهيم، فحدثني، أراه، عن أبي عبيدة. وابن خزيمة (٢٤٦٣) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا ابن نمير. قال: حدثنا الأعمش، عن شقيق. وفي (٢٤٦٤) قال: حدثنا علي بن المنذر. قال: حدثنا ابن فضيل. قال: حدثنا الأعمش، عن إبراهيم، عن أبي عبيدة.\nثلاثتهم (شقيق بن سلمة أبو وائل، ومنصور، وأبو عبيدة) عن عمرو بن الحارث بن المصطلق، فذكره.\n* وأخرجه أحمد (٦/٣٦٣) . وابن ماجة (١٨٣٤) قال: حدثنا علي بن محمد. (ح) وحدثنا الحسن بن محمد بن الصباح. والترمذي (٦٣٥) قال: حدثنا هناد. والنسائي في الكبرى «الورقة ١٢٤ - ب» قال: أخبرنا هناد بن السري ومحمد بن العلاء.\nخمستهم (أحمد بن حنبل، وعلي بن محمد، والحسن بن محمد، وهناد، ومحمد بن العلاء) قالوا: حدثنا أبو معاوية. قال: حدثنا الأعمش، عن شقيق، عن عمرو بن الحارث بن المصطلق، عن ابن أخي زينب امرأة عبد الله، عن زينب امرأة عبد الله، فذكرته.\n(*) قال الترمذي: أبو معاوية وهم في حديثه، فقال: عن عمرو بن الحارث عن ابن أخي. والصحيح إنما هو عن عمرو بن الحارث ابن أخي زينب.","vol":"4","page":609},{"text":"٢٦٩١ - (ط) عطاء بن أبي رباح: قال: بلغني أن أمَّ سلمة - ﵂ - قالت: «كنتُ أَلْبَسُ أَوْضَاحًا من ذهب، فقلت: يا رسولَ الله أَكَنْزٌ هو؟ فقال: ما بلغ أن تُؤَدَّي زكاتُه فَزُكِّيَ له فليس بكنز» . أَخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوضاحًا): الأوضاح: حلي من الدراهم الصحاح، هكذا قال الجوهري. وقال الأزهري: الأوضاح حلي من الفضة.\n_________\n(١) كذا في الأصل والمطبوع: أخرجه الموطأ، ولم نجده في نسخ الموطأ المطبوعة التي بين أيدينا، ولعله رواية من بعض نسخ الموطأ، وقد أخرجه أبو داود رقم (١٥٦٤) في الزكاة، باب الكنز ما هو؟ وزكاة الحلي، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أجده في «الموطأ» وهو عند أبي داود (١٥٦٤) قال: ثنا محمد بن عيسى، قال: ثنا عتاب، يعني - ابن بشر - عن ثابت بن عجلان، عن عطاء، فذكره.","vol":"4","page":610},{"text":"٢٦٩٢ - (ط) القاسم بن محمد - ﵀ -: «أن عائشة كانت تلي بناتِ أخيها محمدٍ، يتامَى في حَجْرِهَا، ولَهُنَّ الْحُلي، فلا تُزَكِّيهِ» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٥٠ في الزكاة، باب ما لا زكاة فيه من الحلي والتبر والعنبر، وإسناده صحيح، وبه قال مالك ومن تبعه، وهو قول بعض الصحابة والتابعين، لهذه الآثار، وقد ثبتت الأحاديث في زكاة الحلي كما تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (٥٨٧) قال: عن عبد الرحمن بن القاسم، عن أبيه، فذكره.","vol":"4","page":610},{"text":"٢٦٩٣ - (ط) نافع - مولى عبد الله بن عمر: «أَن ابن عمر - ﵄- كان يُحَلِّي بناتِهِ وجَوَارِيَهُ الذهبَ، ثم لا يُخْرِجُ من حُلِيِّهِنّ ⦗٦١١⦘ الزكاة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٥٠ في الزكاة، باب ما لا زكاة فيه من الحلى والتبر والعنبر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (٥٨٨) قال: عن نافع، فذكره.","vol":"4","page":610},{"text":"<span data-type=\"title\" id=toc-534>الفصل الرابع: في زكاة المعشرات والثمار والخضروات</span>\n٢٦٩٤ - (م د س) جابر بن عبد الله - ﵄ -: أنَّ النبيَّ -ﷺ- قال: «فيما سَقَتِ الأنهارُ والغَيْمُ: العُشُورُ، وفيما سُقيَ بالسَّانِيَةِ: نصف العشور (١)» . هذه رواية مسلم.\nوعند أبي داود: بدل «الغيم»: «العيون»، وقال: «بالسَّواني» .\nوعند النسائي: «فيما سقت السماء، والأنهار، والعيون» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالسانية): السانية الناضح يستقى عليه، سواء كان من الإبل أو البقر، وسنا يسنو: إذا استقى.\n_________\n(١) في نسخ مسلم المطبوعة: نصف العشر.\n(٢) رواه مسلم رقم (٩٨١) في الزكاة، باب ما فيه العشر أو نصف العشر، وأبو داود رقم (١٥٩٧) في الزكاة، باب صدقة الزرع، والنسائي ٥ / ٤٢ في الزكاة، باب ما يوجب العشر وما يوجب نصف العشر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣٤١) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\n٢ - وأخرجه أحمد (٣/٣٤١) قال: حدثنا هارون. وفي (٣/٣٥٣) قال: حدثنا سريج بن النعمان. ومسلم (٣/٦٧) قال: حدثني أبو الطاهر أحمد بن عمرو بن عبد الله بن عمرو بن سرح. وهارون بن سعيد الأيلي، وعمرو بن سواد، والوليد بن شجاع. وأبو داود (١٥٩٧) قال: حدثنا أحمد بن صالح. والنسائي (٥/٤١) قال: أخبرني عمرو بن سواد بن الأسود بن عمرو، وأحمد بن عمرو، والحارث بن مسكين. وابن خزيمة (٢٣٠٩) قال: حدثنا يونس بن عبد الأعلى بخبر غريب. (ح) وحدثنا عيسى بن إبراهيم. تسعتهم - هارون، وسريج، وأبو الطاهر، وعمرو بن سواد، والوليد، وأحمد بن صالح، والحارث، ويونس، وعيسى - عن ابن وهب، عن عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو - عن أبي الزبير، فذكره.","vol":"4","page":611},{"text":"٢٦٩٥ - (خ ت د س) عبد الله بن عمر - ﵁ -: أن النبيَّ -ﷺ- قال: «فيما سقت السماء والعيون، أو كان عَثَريًّا: العشر، وما سُقيَ بالنَّضْح نصف العشر» .\nوقد روي موقوفًا على ابن عمر، وروي عن ابن عمر [عن عمر] موقوفًا عليه. أخرجه البخاري، والترمذي.\nوفي رواية أبي داود، والنسائي، قال: «فيما سَقَتِ السماء والأَنهار والعيون، أو كان بَعْلًا: العُشر، وما سُقِيَ بالسَّوَاني، أَو النَّضْح: نصفُ العشر» .\nقال أبو داود: البَعْلُ: ما شَرِب بعُرُوقه، ولم يَتَعَنَّ في سَقْيه. قال: وقال وكيع: هو الذي ينبت من ماء السماء (١) .\n_________\n(١) رواه البخاري ٣ / ٢٧٥ و٢٧٦ في الزكاة، باب العشر فيما يسقى من ماء السماء والماء الجاري، والترمذي رقم (٦٤٠) في الزكاة، باب في الصدقة فيما يسقى بالأنهار وغيره، وأبو داود رقم (١٥٩٦) في الزكاة، باب صدقة الزرع، والنسائي ٥ / ٤١ في الزكاة، باب ما يوجب العشر وما يوجب نصف العشر، والحديثان يدلان على أنه يجب العشر فيما سقي بماء السماء والأنهار ونحوهما مما ليس فيه مؤونة كثيرة، ونصف العشر فيما سقي بالنواضح ونحوها، مما فيه مؤونة كثيرة، قال النووي: وهذا متفق عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٥٥) قال: حدثنا سعيد بن أبي مريم. وأبو داود (١٥٩٦) قال: حدثنا هارون بن سعيد بن الهيثم الأيلي. وابن ماجة (١٨١٧) قال: حدثنا هارون بن سعيد المصري أبو جعفر. والترمذي (٦٤٠) قال: حدثنا أحمد بن الحسن، قال: حدثنا سعيد بن أبي مريم. والنسائي (٥/٤١) قال: أخبرنا هارون بن سعيد بن الهيثم. أبو جعفر الأيلي. وابن خزيمة (٢٣٠٧) قال: سمعت أحمد بن عبد الرحمن بن وهب. وفي (٢٣٠٨) قال: حدثنا محمد بن يحيى، قال: حدثنا سعيد بن أبي مريم.\nثلاثتهم - سعيد بن أبي مريم، وهارون بن سعيد بن الهيثم، أبو جعفر الأيلي، وأحمد بن عبد الرحمن بن وهب - عن عبد الله بن وهب، قال: أخبرني يونس بن يزيد، عن ابن شهاب الزهري، عن سالم بن عبد الله، فذكره.","vol":"4","page":612},{"text":"٢٦٩٦ - (ط ت) سليمان بن يسار، وبسر بن سعيد: أَنَّ رسولَ اللهِ - ﷺ- قال: «فيما سَقت السماء، والعيون، والبعل: العشرُ، وفيما سُقي بالنضح: ⦗٦١٣⦘ نصف العشر» . أخرجه الموطأ (١) .\nوأخرجه الترمذي عنهما عن أَبي هريرة عن النبي - ﷺ-، وأَسقط ذِكْر البعل، وقال أيضًا: وقد روي مرسلًا عنهما (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بعلًا): البعل ما شرب بعروقه من الأرض، من غير سقي من السماء ولا غيرها، قال الأزهري: هكذا فسره الأصمعي وأبو عبيد، وجاء القُتْبي فغلَّط أبا عبيد، وهو بالغلط أولى، قال: وهذا الصنف من النخيل رأيته بالبادية. [وهو] ما نبت من النخيل في أرض يقرب ماؤها فرسخت عروقها في الماء، واستغنت عن ماء السماء والسيول وغيرها من الأنهار.\n_________\n(١) ١ / ٢٧٠ في الزكاة، باب زكاة ما يخرص من ثمار النخيل والأعناب، وإسناده عنده منقطع، وقد وصله البخاري والترمذي وأبو داود والنسائي، كما في الحديث الذي قبله، فهو به حسن.\n(٢) رقم (٦٣٩) في الزكاة، باب في الصدقة فيما يسقى بالأنهار وغيره، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٨١٦) . والترمذي (٦٣٩) كلاهما عن إسحاق بن موسى، أبو موسى الأنصاري. قال: حدثنا عاصم بن عبد العزيز بن عاصم. قال: حدثنا الحارث بن عبد الرحمن بن عبد الله ابن سعد بن أبي ذباب، عن سليمان بن يسار، وعن بسر بن سعيد، فذكراه.\n(*) قال أبو عيسى الترمذي: وقد روي هذا الحديث عن بكير بن عبد الله بن الأشج، وعن سليمان بن يسار، وبسر بن سعيد، عن النبي -ﷺ-، مرسلا، وكأن هذا أصح.\nوأخرجه مالك «الموطأ» (٦١١) قال: عن الثقة عنده، فذكره.","vol":"4","page":612},{"text":"٢٦٩٧ - (س) معاذ بن جبل - ﵁ -: قال: «بعثني رسولُ الله -ﷺ- إِلى اليمن، فأَمرني أن آخذ مما سقت السماء: العُشرَ، ومما سُقِيَ بالدَّوَالي نصفَ العشر» . أَخرجه النسائي (١) .\n_________\n(١) ٥ / ٤٢ في الزكاة، باب ما يوجب العشر وما يوجب نصف العشر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/٤٢) قال: نا هناد بن السري، عن أبي بكر وهو ابن عياش، عن عاصم، عن أبي وائل، فذكره.","vol":"4","page":613},{"text":"٢٦٩٨ - (ت د س) عتاب بن أسيد - ﵁ -: قال: «أَمرنا ⦗٦١٤⦘ رسولُ الله -ﷺ- أن نَخْرُصَ العنب كما نَخرُص النخل، ونأخذَ زكاتَه زَبيبًا، كما نأخذُ صدقةَ النخل تمرًا» . أخرجه الترمذي، وأَبو داود.\nوأَخرجه النسائي أيضًا، عن ابن المسيب مرسلًا: «أنَّ النبيَّ - ﷺ- أمر عتَّابَ بن أَسيد» .\nوللترمذي أيضًا، قال: «إِن النبي - ﷺ- كان يبعثُ على الناس من يَخْرُص عليهم كُرومَهم وثمارهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نخرص): الخرص الحزر وقد ذكر الترمذي في سياق الحديث تفسيره مستوفى، فلم نعده.\n_________\n(١) رواه الترمذي رقم (٦٤٤) في الزكاة، باب ما جاء في الخرص، وأبو داود رقم (١٦٠٣) في الزكاة، باب في خرص العنب، والنسائي ٥ / ١٠٩ في الزكاة، باب شراء الصدقة، ورواه أيضًا ابن ماجة رقم (١٨١٩) في الزكاة، باب خرص النخل والعنب، وإسناده منقطع بين سعيد ابن المسيب وعتاب بن أسيد، وقال الترمذي: هذا حديث حسن غريب، وقد روى ابن جريج هذا الحديث عن ابن شهاب عن عروة عن عائشة، قال الترمذي: سألت محمدًا (يعني البخاري) عن هذا، فقال: حديث ابن جريج غير محفوظ، وحديث سعيد بن المسيب عن عتاب بن أسيد أصح. أقول: ولكن سعيد بن المسيب لم يسمع من عتاب بن أسيد، فهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٠٣) قال: حدثنا عبد العزيز بن السري الناقط، قال: حدثنا بشر بن منصور، عن عبد الرحمن بن إسحاق، وفي (١٦٠٤) قال: حدثنا محمد بن إسحاق المسيبي، قال: حدثنا عبد الله بن نافع. عن محمد بن صالح التمار. وابن ماجة (١٨١٩) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، والزبير بن بكار، قالا: حدثنا ابن نافع، قال: حدثنا محمد بن صالح التمار. والترمذي (٦٤٤) قال: حدثنا أبو عمرو مسلم بن عمرو الحذاء المدني، قال: حدثنا عبد الله بن نافع الصائغ، عن محمد بن صالح التمار. وابن خزيمة (٢٣١٦) قال: حدثنا الربيع بن سليمان، قال: حدثنا الشافعي، قال: حدثنا عبد الله بن نافع، عن محمد بن صالح التمار. وفي (٢٣١٨) قال: حدثنا محمد ابن يحيى، قال: حدثنا عبد الله بن الزبير الحميدي، قال: حدثنا عبد الله بن رجاء، عن عباد بن إسحاق (ح) وحدثنا محمد، قال: حدثنا عبد العزيز بن السري، قال: حدثنا بشر بن منصور، عن عبد الرحمن ابن إسحاق.\nكلاهما - عبد الرحمن بن إسحاق، ومحمد بن صالح - عن ابن شهاب الزهري، عن سعيد بن المسيب، فذكره.\n* أخرجه النسائي (٥/١٠٩) قال: أخبرنا عمرو بن علي، قال: حدثنا بشر، ويزيد. وابن خزيمة (٢٣١٧) قال: حدثنا أبو الخطاب زياد بن يحيى، قال: حدثنا يزيد بن زريع.\nكلاهما - بشر بن المفضل، ويزيد - قالا: حدثنا عبد الرحمن بن إسحاق، عن الزهري، عن سعيد بن المسيب، أن رسول الله -ﷺ- أمر عتاب بن أسيد أن يخرص العنب فتؤدى زكاته زبيبا كما تؤدى زكاة النخل تمرا. «مرسل» .\n(*) قال أبو داود: سعيد لم يسمع من عتاب شيئا.","vol":"4","page":613},{"text":"٢٦٩٩ - (ت د س) سهل بن أبي حَثمة - ﵁ -: أَنَّ رسولَ الله -ﷺ- كان يقول: «إِذا خَرَصْتُمْ فخذُوا (١)، ودَعُوا الثلث فإِن لم تَدَعُوا الثلثَ، فَدَعُوا الرُّبُعَ» . ⦗٦١٥⦘\nأَخرجه الترمذي، وعند أَبي داود، والنسائي قال: جاء سَهْل بن أبي حَثْمةَ إِلى مجلسنا، فقال: أمرنا رسولُ الله - ﷺ- قال: «إِذا خَرَصْتم فخذوا، ودعوا الثلث، فإن لم تدعوا الثلث فدَعوا الربع» .\nوقال النسائي: فإن لم تأخذوا، أَو تدَعُوا - شك شعبة - فدعوا الربع. قال الترمذي: والخرص: إِذا أَدركتِ الثمارُ من الرُّطَب والعِنَب مما فيه الزكاة بَعَثَ السلطان خارصًا فخرص عليهم، والخَرْص: أَن ينظرَ من يُبصِرُ ذلك، فيقول: يَخرج من هذا، من الزبيب كذا، ومن التمر كذا، فَيُحصي عليهم، وينظر مبلغ العُشْر من ذلك، فيُثْبت عليهم، ثم يُخلِّي بينهم وبين الثمار، فيصنعون ما أحبوا، وإِذا أَدركت الثمار أُخذ منهم العشر.\nوقال أبو داود: الخارص يَدَع الثلث لِلْحِرْفَةِ. وكذا قال يحيى القطان (٢) . ⦗٦١٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دعوا الثلث والربع): قال الخطابي: قد ذهب بعض أهل العلم إلى أنه يترك لهم من عرض المال توسعة عليهم، لأنه إن [أُخذ] الحق منهم مستوفى أضر بهم، لأنه قد يكون منها الساقطة والهالكة، وما يأكله الطير والناس، فيترك لهم الربع أو الثلث توسعة عليهم، وكان عمر يأمر الخراص بذلك، وقال بعض الناس: لا نترك لهم شيئًا شائعًا في جملة النخل، بل نفرد لهم نخلات معدودة، قد علم مقدار ثمرها بالخرص.\n_________\n(١) في بعض النسخ: فجذوا، من الجذ، وهو القطع، وفي بعضها، فحذوا، بالحاء، وهو التقدير، والقطع، وفي بعضها: فجدوا بالدال، بمعنى القطع، والأقرب: ما في الأصل: فخذوا، أي: خذوا زكاة الخروص إن سلم المخروص من الآفة.\n(٢) رواه الترمذي رقم (٦٤٣) في الزكاة، باب ما جاء في الخرص، وأبو داود رقم (١٦٠٥) في الزكاة، باب في الخرص، والنسائي ٥ / ٤٢ في الزكاة، باب كم يترك الخارص، وفي سنده عبد الرحمن بن مسعود بن نيار، قال الحافظ في \" التلخيص \": وقد قال البزار: إنه تفرد به، وقال ابن القطان: لا يعرف حاله، قال الحاكم: وله شاهد بإسناد متفق على صحته أن عمر بن الخطاب أمر به. اهـ. قال الحافظ: ومن شواهد ما رواه ابن عبد البر من طريق ابن لهيعة عن أبي الزبير عن جابر مرفوعًا: خفقوا في الخرص، فإن في المال العرية والواطئة والآكلة ... الحديث، وقال الترمذي: والعمل على حديث سهل بن أبي حثمة عند أكثر أهل العلم في الخرص، وبحديث سهل بن أبي حثمة يقول إسحاق وأحمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٤٨) قال: حدثنا عفان. وفي (٤/٢) قال: حدثنا محمد بن جعفر. وفي (٤/٣) قال: حدثنا يحيى بن سعيد. والدارمي (٢٦٢٢) قال: حدثنا هاشم بن القاسم. وأبو داود (١٦٠٥) قال: حدثنا حفص بن عمر. والترمذي (٦٤٣) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الطيالسي. والنسائي (٥/٤٢) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، ومحمد ابن جعفر. وابن خزيمة (٢٣١٩) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى، ومحمد. وفي (٢٣٢٠) قال: حدثناه محمد بن يحيى، قال: حدثنا وهب بن جرير.\nسبعتهم - عفان، ومحمد بن جعفر، ويحيى، وهاشم، وحفص، والطيالسي، ووهب - عن شعبة، قال: أخبرني خبيب بن عبد الرحمن الأنصاري، قال: سمعت عبد الرحمن بن مسعود بن نيار، فذكره.","vol":"4","page":614},{"text":"٢٧٠٠ - (د) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يبعثُ ابنَ رَوَاحةَ إِلى يهودَ، فَيَخْرِصُ النخل، حين تَطيبُ الثمار، قبل أن يؤكلَ منه، ثم يُخَيِّرُ يهودَ: أَن يأخذوه بذلك الخَرْصِ، أو يَدْفَعُوهُ إِليه به، لكي تُحْصَى الزَّكَاةُ من قبل أَن تُؤكلَ الثمارُ وتُفَرَّقُ» .\nوفي رواية قالت وهي تذكر شأنَ خيبر: «كان النبيُّ - ﷺ- يبعث عبدَ الله بنَ رَواحة إِلى يهودَ، فيخرصُ النخل حين يطيب، قبل أن يُؤكلَ منه» . أَخرجه أَبو داود (١) .\n_________\n(١) رقم (١٦٠٦) في الزكاة، باب متى يخرص التمر، ورقم (٣٤١٣) في البيوع، باب في الخرص، من حديث حجاج بن أرطاة عن ابن جريج قال: أخبرت عن ابن شهاب عن عروة عن عائشة قالت ... الحديث، قال الحافظ في \" التلخيص \": وفيه جهالة الواسطة (يعني ابن جريج وابن شهاب) قال الحافظ: وقد رواه عبد الرزاق والدارقطني من طريقه عن ابن جريج ⦗٦١٧⦘ عن الزهري ولم يذكر واسطة، وهو مدلس، وذكر الدارقطني الاختلاف فيه، قال: فرواه صالح بن أبي الأخضر عن الزهري عن ابن المسيب عن أبي هريرة، وأرسله معمر ومالك وعقيل لم يذكروا أبا هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٦٣) قال: حدثنا عبد الرزاق. (ح) وحدثنا محمد بن بكر. وأبو داود (١٦٠٦ و٣٤١٣) قال: حدثنا يحيى بن معين. قال: حدثنا حجاج. وابن خزيمة (٢٣١٥) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق.\nثلاثتهم - عبد الرزاق، ومحمد بن بكر، وحجاج بن محمد - عن ابن جريج قال: أخبرت عن ابن شهاب، عن عروة بن الزبير، فذكره.\n(*) في رواية محمد بكر: «ابن جريج، عن ابن شهاب أنه بلغه عنه»، وفي رواية ابن خزيمة: «ابن جريج، عن ابن شهاب» .","vol":"4","page":616},{"text":"٢٧٠١ - (ط) سليمان بن يسار: أَنَّ رسولَ الله -ﷺ- «كان يبعث عبد الله بن رواحة - ﵁ - إلى خيبر، فيخرُص بينه وبين يهود خيبر، قال: فجمعوا له حَلْيًا من حَلْي نسائهم، فقالوا: هذا لك، وخَفِّف عنا وتَجَاوَزْ في القَسْم، فقال عبد الله: يا معشر يهود، والله إِنَّكم لمن أبغضِ خلق الله إِليَّ، وما ذلك بحاملي على أَن أَحيف عليكم، فأمَّا ما عرضتم من الرّشوة فإنها سُحْت، وإِنَّا لا نأكُلُهَا، فقالوا: بهذا قامت السموات والأرض» . أَخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حيف): الحيف الظلم.\n(الرشوة): البرطيل.\n(سحت): السحت: الحرام.\n_________\n(١) ٢ / ٧٠٣ و٧٠٤ في المساقاة، باب ما جاء في المساقاة، وهو مرسل، قال الزرقاني في \" شرح الموطأ \": مرسل في جميع الموطآت، وقد وصله أبو داود وابن ماجة من حديث ميمون بن مهران عن مقسم عن ابن عباس، أقول: وقد وصله أبو داود من طريق إبراهيم بن طهمان عن أبي الزبير عن جابر كما في الحديث الذي بعده، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (١٤٥٠) قال: عن ابن شهاب، عن سليمان بن يسار، فذكره.\nوقال الزرقاني في «شرح الموطأ»: مرسل في جميع الموطآت، وجاء عن ابن عباس، وعن سليمان منه صحيح قاله أبو عمر. وقد وصله أبو داود، وابن ماجة من حديث ميمون بن مهران عن مقسم، عن ابن عباس، وأبو داود من طريق إبراهيم بن طهمان، عن أبي الزبير، عن جابر.","vol":"4","page":617},{"text":"٢٧٠٢ - (د) جابر بن عبد الله - ﵄ -: قال: «أفاء اللهُ على ⦗٦١٨⦘ رسوله -ﷺ- خيبرَ، فَأَقَرَّهم رسولُ الله - ﷺ- كما كانوا، وجعلها بينه وبينهم، فبعث عبد الله بن رواحة، فخرصها عليهم» .\nوفي رواية، قال: «خرص ابن رواحة نخل خيبر أربعين ألفَ وَسْقٍ، وزعم أَن اليهود لما خيَّرَهم ابنُ رواحة أخذوا الثَّمَر، وعليهم عشرونَ ألفَ وَسْقٍ» . أَخرجه أَبو داود (١) .\n_________\n(١) رقم (٣٤١٤) و(٣٤١٥) في البيوع، باب في الخرص، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٤١٤) قال: ثنا ابن أبي خلف، قال: نا محمد بن سابق، عن إبراهيم بن طهمان، عن أبي الزبير، فذكره.\nوالرواية الثانية أخرجها أبو داود (٣٤١٥) قال: ثنا أحمد بن حنبل، قال: ثنا عبد الرزاق ومحمد بن بكر، قالا: ثنا ابن جريج، قال: ني أبو الزبير، فذكره.","vol":"4","page":617},{"text":"٢٧٠٣ - (ت) معاذ بن جبل - ﵁ -: قال: «كتب إِليَّ رسولُ الله - ﷺ- في الخَضْراواتِ، وهي البقول؟ فقال: ليس فيها شيء» . أخرجه الترمذي، وقال: [إسناد] هذا الحديث ليس بصحيح (١) .\n_________\n(١) رقم (٦٣٨) في الزكاة، باب ما جاء في زكاة الخضراوات، وإسناده ضعيف، قال الترمذي: إسناد هذا الحديث ليس بصحيح، وليس يصح في هذا الباب عن النبي ﷺ شيء، وإنما يروى هذا عن موسى بن طلحة عن النبي ﷺ مرسلًا، وقال الترمذي: والعمل على هذا عند أهل العلم أن ليس في الخضراوات صدقة. أقول: ورواه أيضًا الحاكم والطبراني والدارقطني من حديث معاذ، والبزار والدارقطني من حديث طلحة، والدارقطني من حديث علي، ومحمد بن عبد الله بن جحش، وأنس، وعائشة، وأسانيدها كلها ضعيفة، وقد ذكرها الحافظ الزيلعي في \" نصب الراية \" ٢ / ٣٨٦ - ٣٨٩ مع بيان ضعفها، وقال بعد ذكرها: قال البيهقي: وهذه الأحاديث يشد بعضها بعضًا ومعها قول بعض الصحابة. اهـ. أقول: وقد أوجب الزكاة في الخضراوات: الهادي والقاسم إلا الحشيش والحطب، لحديث: الناس شركاء في ثلاث، ووافقهما أبو حنيفة، إلا أنه استثنى السعف والتبن، واستدلوا على وجوب الزكاة بعموم قوله تعالى: ﴿خذ من أموالهم صدقة﴾ وقوله: ﴿ومما أخرجنا لكم من الأرض﴾ وقوله: ﴿وآتوا حقه يوم حصاده﴾ وبعموم حديث \" فيما سقت السماء العشر \" ونحوه، وقالوا: حديث الباب ضعيف لا يصلح لتخصيص هذه العمومات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٦٣٨) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى بن يونس، عن الحسن ابن عمارة، عن محمد بن عبد الرحمن بن عبيد، عن عيسى بن طلحة، فذكره.\n(*) قال الترمذي: إسناد هذا الحديث ليس بصحيح، وليس يصح في هذا الباب عن النبي -ﷺ- شيء، قال: والحسن، هو ابن عمارة، وهو ضعيف عند أهل الحديث. ضعفه شعبة وغيره، وتركه ابن المبارك.","vol":"4","page":618},{"text":"٢٧٠٤ - (د س) أبو أمامة بن سهل بن حنيف - ﵀- (١): عن أبيه، قال: «نهى رسولُ الله - ﷺ- عن الجُعْرُورِ، ولَوْنِ الحُبَيق: أن يُؤخذا في الصدقة» . أخرجه أبو داود، وقال: قال الزهري: هما لونان من تمر المدينة.\nوفي رواية النسائي، عن سهل بن حنيف في الآية التي قال الله - ﷿ -: ﴿وَلَا تَيَمَّمُوا الخَبيثَ مِنهُ تُنفِقُونَ﴾ [البقرة: ٢٦٧]، قال: «هو الجُعرورُ ولَونُ حُبَيْق، فنهى رسولُ الله -ﷺ- أَن تُؤخَذَ في الصدقة الرُّذَالَةُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تيمموا الخبيث): التيمم القصد إلى الشيء، والخبيث الحرام، والرديء من المال.\n_________\n(١) في الأصل: أبو أسامة سهل بن حنيف، وفي المطبوع: أبو أمامة سعد بن حنيف، وكلاهما خطأ، والتصحيح من أبي داود والنسائي وكتب الرجال.\n(٢) رواه أبو داود رقم (١٦٠٧) في الزكاة، باب ما لا يجوز من الثمرة في الصدقة، والنسائي ٥ / ٤٣ في الزكاة، باب قوله ﷿: ﴿ولا تيمموا الخبيث منه تنفقون﴾، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٠٧) . وابن خزيمة (٢٣١٣) . قالا - أبو داود وابن خزيمة -: حدثنا محمد ابن يحيى، قال: حدثنا سعيد بن سليمان، قال: حدثنا عباد - يعني ابن العوام - عن سفيان بن حسين، عن الزهري، عن أبي أمامة بن سهل، فذكره.\nوالحديث بلفظ أبي داود.\nوالنسائي (٥/٤٣) قال: نا يونس بن عبد الأعلى والحارث بن مسكين قراءة عليه، وأنا أسمع عن ابن وهب، قال: ثني عبد الجليل بن حميد اليحصبي، أن ابن شهاب حدثه قال: ثني أبو أمامة سهل بن حنيف، فذكره.","vol":"4","page":619},{"text":"<span data-type=\"title\" id=toc-535>الفصل الخامس: في زكاة المعدن والركاز</span>\n٢٧٠٥ - (خ م ط ت د س) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «في الرِّكازِ الخُمسُ» . وفي رواية، قال: «العَجْمَاءُ جُبَارٌ، والبِئرُ جُبار، والمعدِنُ جُبار، وفي الرِّكاز الخمس» . أخرج الأُولى الموطأ، وأبو داود، والثانية أخرجها الجماعة إِلا أَبا داود.\nقال مالك: الأمر الذي لا اختلاف فيه عندنا، والذي سمعتُ أهل العلم يقولون: إن الرِّكاز إنما هو دِفْنٌ يوجد من دِفْن الجاهلية، ما لم يطلب بمال، ولم يُتكلَّف فيه نفقةٌ، ولا كبيرُ عمل، ولا مُؤونة. فأما ما طُلِبَ بمالٍ، وتُكلِّف فيه كبيرُ عمل فأُصِيبَ مرة، وأُخْطىء مرة: فليس بركاز (١) . ⦗٦٢١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الركاز): عند أهل الحجاز كنز الجاهلية ودفنها، لأن صاحبه ركزه في الأرض، أي أثبته وهو عند أهل العراق المعدن لأن الله تعالى ركزه في الأرض ركزًا، والحديث إنما جاء في التفسير الأول منهما، وهو الكنز الجاهلي، [على] ما فسره الحسن، وإنما كان فيه الخمس لكثرة نفعه وسهولة أخذه، والأصل فيه: أن ما خفت كلفته كثر الواجب فيه، وما ثقلت كلفته قل الواجب فيه.\n(العجماء جبار): العجماء البهيمة، والجبار الهدر، وكذلك المعدن والبئر إذا هلك الأجير فيهما، فدمه هدر لا يطالب به.\n_________\n(١) رواه البخاري ٣ / ٢٨٨ و٢٨٩ في الزكاة، باب في الزكار الخمس، وفي الشرب، باب من حفر بئرًا في ملكه لم يضمن، وفي الديات، باب المعدن جبار والبئر جبار، وباب العجماء جبار، ومسلم رقم (١٧١٠) في الحدود، باب جرح العجماء، والمعدن والبئر جبار، والموطأ ١ / ٢٤٩ في الزكاة، باب زكاة الركاز، والترمذي رقم (٦٤٢) في الزكاة، باب رقم (١٦) ورقم (١٣٧٧) في الأحكام، باب ما جاء في العجماء جرحها جبار، وأبو داود رقم (٣٠٨٥) في الإمارة، باب ما جاء في الركاز، والنسائي ٥ / ٤٥ في الزكاة، باب المعدن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (١٧٠ و٥٤١) . والحميدي (١٠٧٩) قال: حدثنا سفيان. وأحمد (٢/٢٣٩) قال: حدثنا سفيان، وفي (٢/٢٥٤) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. وفي (٢/٢٧٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٢٨٥) قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج. والدارمي (١٦٧٥ و٢٣٨٣) قال: أخبرنا خالدبن مخلد. قال: حدثنا مالك. والبخاري (٢/١٦٠) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٩/١٥) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث. ومسلم (٥/١٢٧) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح. قالا: أخبرنا الليث. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث. وفي (٥/١٢٨) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وزهير بن حرب وعبد الأعلى بن حماد، كلهم عن ابن عيينة. (ح) وحدثنا محمد بن رافع. قال: حدثنا إسحاق - يعني ابن عيسى -. قال: حدثنا مالك. وأبو داود (٣٠٨٥ و٤٥٩٣) قال: حدثنا مسدد. قال: حدثنا سفيان. وابن ماجة (٢٥٠٩) قال: حدثنا محمد بن ميمون المكي وهشام بن عمار قالا: حدثنا سفيان بن عيينة والترمذي (٦٤٢ و١٣٧٧) قال: حدثنا قتيبة. قال: حدثنا الليث بن سعد. والنسائي (٥/٤٥) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبد الرزاق. قال: حدثنا معمر. (ح) وأخبرنا قتية، عن مالك، وفي الكبرى «تحفة الأشراف» (١٠/١٣٢٢٧) عن قتيبة، عن الليث. وابن خزيمة (٢٣٢٦) قال: حدثنا عبد الله بن إسحاق الجوهري. قال: حدثنا أبو عاصم، عن مالك بن أنس.\nخمستهم - مالك، وسفيان بن عيينة، وابن جريج، ومعمر، والليث - عن ابن شهاب الزهري، عن سعيد بن المسيب، وأبي سلمة، فذكراه.\n* وأخرجه ابن ماجة (٢٦٧٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان. والترمذي (١٣٧٧) قال: حدثنا أحمد بن منيع. قال: حدثنا سفيان. والنسائي (٥/٤٤) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا سفيان. وابن خزيمة (٢٣٢٦) قال: حدثنا عمرو بن علي. قال: حدثنا أبو عاصم. قال: حدثنا ابن جريج.\nكلاهما - سفيان بن عيينة، وابن جريج - عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، فذكره. ليس فيه «أبو سلمة» .\n* وأخرجه أحمد (٢/٤١٥) قال: حدثنا عفان. قال: حدثنا شعبة. قال: حدثنا محمد بن عمرو. وفي (٢/٤٧٥) قال: حدثنا يحيى، عن محمد - يعني ابن عمرو. وفي (٢/٤٩٥) قال: حدثنا أبو معاوية. قال: حدثنا محمد بن عمرو، في (٢/٥٠١) قال: حدثنا يزيد. قال: أخبرنا محمد. والدارمي (٢٣٨٢) قال: أخبرنا يزيد بن هارون. قال: حدثنا محمد بن عمرو. ومسلم (٥/١٢٨) قال: حدثنا محمد بن رمح بن المهاجر. قال: أخبرنا الليث، عن أيوب بن موسى، عن الأسود بن العلاء. وابن خزيمة (٢٣٢٦) قال: حدثنا عمرو بن علي. قال: حدثنا أبو عاصم. قال: حدثنا ابن جريج. قال: أخبرني ابن شهاب.\nثلاثتهم - محمد بن عمرو، والأسود بن العلاء، وابن شهاب - عن أبي سلمة، عن أبي هريرة، فذكره «ليس فيه سعيد بن المسيب «.\n* وأخرجه مسلم (٥/١٢٨) قال: حدثني أبو الطاهر وحرملة، والنسائي (٥/٤٥) قال: أخبرنا يونس بن عبد الأعلى.\nثلاثتهم - أبو الطاهر، وحرملة، ويونس - عن ابن وهب، قال: أخبرني يونس، عن ابن شهاب، عن ابن المسيب وعبيد الله بن عبد الله، عن أبي هريرة، فذكره.\nوعن محمد بن زياد، قال: سمعت أبا هريرة. يقول: إن رسول الله -ﷺ- قال: «العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس» .\nأخرجه أحمد (٢/٣٨٦) قال: حدثنا بهز. قال: حدثنا حماد. وفي (٢/٤٠٦) قال: حدثنا عفان. قال: حدثنا حماد. وفي (٢/٤١٥) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٢/٤٥٤) قال: حدثنا حجاج. قال: حدثنا شعبة. وفي (٢/٤٥٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٦٧) قال: حدثنا عبد الرحمن. قال: حدثنا حماد. وفي (٢/٤٨٢) قال: حدثنا وكيع، عن حماد. والبخاري (٩/١٥) قال: حدثنا مسلم. قال: حدثنا شعبة. ومسلم (٥/١٢٨) قال: حدثنا عبد الرحمن بن سلام الجمحي. قال: حدثنا الربيع - يعني ابن مسلم - (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي (ح) وحدثنا ابن بشار. قال: حدثنا محمد بن جعفر. قالا: حدثنا شعبة.\nثلاثتهم - حماد، وشعبة، والربيع بن مسلم - عن محمد بن زياد، فذكره.\nوعن محمد بن سيرين، عن أبي هريرة ﵁ قال: قال رسول الله -ﷺ-: «البئر جبار، والعجماء جبار، والمعدن جبار، وفي الركاز الخمس» .\nأخرجه أحمد (٢/٢٢٨) قال: حدثنا هشيم. قال: حدثنا منصور وهشام. وفي (٢/٤١١) قال: حدثنا محمد بن جعفر. قال: حدثنا هشام. وفي (٢/٤٩٣) قال: حدثنا محمد بن جعفر. قال: حدثنا عوف. وفي (٢/٤٩٩) قال: حدثنا علي، عن الحذاء. وفي (٢/٥٠٧) قال: حدثنا يزيد قال: أخبرنا هشام. والنسائي (٥/٤٥) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا هشيم. قال: أنبأنا منصور وهشام.\nأربعتهم - منصور، وهشام بن حسان، وعوف، وخالد الحذاء - عن محمد بن سيرين، فذكره.\nوعن الأعرج، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «العجماء جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس» .\nأخرجه الحميدي (١٠٨٠) قال: حدثنا سفيان. وأحمد (٢/٣٨٢) قال: حدثنا هاشم بن القاسم. قال: حدثنا أبو جعفر - يعني الرازي -. والدارمي (٢٣٨٤) قال: أخبرنا عبيد الله بن موسى، عن سفيان. والنسائي في الكبرى «تحفة الأشراف ١٠/١٩٨/١٣٨٥٨) عن محمد بن سلمة، عن ابن القاسم، عن مالك.\nثلاثتهم - سفيان، وأبو جعفر، ومالك - عن أبي الزناد، عن الأعرج، فذكره.\nوعن همام عن أبي هريرة، قال: قال رسول الله -ﷺ-: «العجماء جرحها جبار، والبئر جبار، والمعدن جبار، وفي الركاز الخمس» .\nأخرجه أحمد (٢/٣١٩) قال: حدثنا عبد الرزاق بن همام. قال: حدثنا معمر. عن همام، فذكره.\nوعن همام بن منبه عن أبي هريرة. قال: قال رسول الله -ﷺ-: «النار جبار» .\nأخرجه أبو داود (٤٥٩٤) قال: حدثنا محمد بن المتوكل العسقلاني. قال: حدثنا عبد الرزاق (ح) وحدثنا جعفر بن مسافر التنيسي. قال: حدثنا زيد بن المبارك. قال: حدثنا عبد الملك الصنعاني. وابن ماجة (٢٦٧٦) قال: حدثنا أحمد بن الأزهر. قال: حدثنا عبد الرزاق. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٦٩٩) عن أحمد بن سعيد. عن عبد الرزاق.\nكلاهما - عبد الرزاق، وعبد الملك الصنعاني - عن معمر، عن همام، فذكره.\n(*) زاد أحمد بن الأزهر: «... والبئر جبار» .\nوعن أبي صالح، عن أبي هريرة ﵁ قال: قال رسول الله -ﷺ-: «المعدن جبار، والبئر جبار، والعجماء جبار، وفي الركاز الخمس» .\nأخرجه البخاري (٣/١٤٤) قال: حدثنا محمود. قال: أخبرنا عبيد الله، عن إسرائيل، عن أبي حصين عن أبي صالح. فذكره.","vol":"4","page":620},{"text":"٢٧٠٦ - (د) ضباعة بنت الزبير بن عبد المطلب - ﵂ -: كانت تحت المِقدَاد [بن عمرو] قالت: «ذهب المِقدادُ لحاجة ببقيع الخَبْخَبْةِ، فإذا جُرَذٌ يُخْرِجُ من جُحر دينارًا، ثم لم يزل يُخرج دينارًا [دينارًا] حتى أَخرج سبعة عشر دينارًا، ثم أخرج خِرْقة حمراء، يعني فيها دينارٌ، فكانت ثمانية عشر دينارًا، فذهب بها إلى النبيِّ - ﷺ-، فأَخبره، وقال [له]: خُذْ صدقتها، فقال له رسولُ الله - ﷺ-: هل أَهويتَ إِلى الجُحْر؟ قال: لا. قال له: بارك الله لك فيها» . أخرجه أَبو داود (١) . ⦗٦٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أهويت إلى الجحر): أهويت إلى الشيء مددت إليه يدي. والمعنى: أنه لو فعل ذلك كان قد صار ركازًا، لأنه يكون قد أخذه بشيء من فعله، وحينئذ كان يجب فيه الخمس، وإنما جعله رسول الله -ﷺ- في حكم اللقطة لما لم يباشر [الجحر] والجحر الثقب.\n_________\n(١) رقم (٣٠٨٧) في الإمارة، باب ما جاء في الركاز، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٨٧) قال: حدثنا جعفر بن مسافر. قال: حدثنا ابن أبي فديك، قال: حدثنا الزمعي. عن عمته قريبة بنت عبد الله بن وهب، عن أمها كريمة بنت المقداد، فذكرته.\nوأخرجه ابن ماجة (٢٥٠٨) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن خالد بن عثمة، قال: حدثني موسى بن يعقوب الزمعي، قال: حدثتني عمتي قريبة بنت عبد الله، أن أمها كريمة بنت المقداد بن عمرو، أخبرتها عن ضباعة بنت الزبير، فذكرته.","vol":"4","page":621},{"text":"٢٧٠٧ - (خ) عبد الله بن عباس - ﵄ -: قال: «ليس العَنْبَر بركازٍ، إِنما هو شيءٌ دَسَرَهُ البحر» . أَخرجه البخاري في ترجمة باب (١) . ⦗٦٢٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دسره): الدسر الدفع، يعني أن البحر ألقاه إلى الساحل.\n_________\n(١) معلقًا ٣ / ٢٨٧ في الزكاة، باب ما يستخرج من البحر، قال الحافظ في \" الفتح \": وهذا التعليق وصله الشافعي. قال: أخبرنا ابن عيينة عن عمرو بن دينار عن أذينة عن ابن عباس ... فذكر مثله، وأخرج البيهقي من طريقه ومن طريق يعقوب بن سفيان، حدثنا الحميدي وغيره عن ابن عيينة، وصرح فيه بسماع أذينة له من ابن عباس، أخرجه ابن أبي شيبة في مصنفه عن وكيع عن سفيان الثوري عن عمرو بن دينار مثله، قال: وأذينة تابعي ثقة، وقد جاء عن ابن عباس التوقف فيه، فأخرج ابن أبي شيبة من طريق طاوس قال: سئل ابن عباس عن العنبر، فقال: إن كان فيه شيء ففيه الخمس، قال الحافظ: ويجمع بين القولين، بأنه كان يشك فيه، ثم تبين له أن لا زكاة فيه فجزم بذلك. وقال الحافظ: اختلف في العنبر، فقال الشافعي في كتاب السلم من \" الأم \": أخبرني عدد ممن أثق بخبره: أنه نبات يخلقه الله في جنبات البحر. قال: وقيل: إنه يأكله حوت فيموت فيلقيه البحر، فيؤخذ فيشق بطنه فيخرج منه. وحكى ابن رستم عن محمد بن الحسن: أنه ينبت في البحر، بمنزلة الحشيش في البر، وقيل: هو شجر ينبت في البحر فيتكسر فيلقه الموج إلى الساحل، وقيل: يخرج من عين، قاله ابن سينا. قال: وما يحكى من أنه روث دابة أو قيؤها، أو من زبد البحر: بعيد. وقال ابن البيطار في جامعه: هو روث دابة بحرية. وقيل: هو شيء ينبت في قعر البحر، ثم حكى نحو ما تقدم عن الشافعي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الزكاة - باب ما يستخرج من البحر. وقال الحافظ في «الفتح»: وهذا التعليق وصله الشافعي، قال: نا ابن عيينة، عن عمرو بن دينار، عن أدينة، عن ابن عباس، فذكر مثله.\nوأخرجه البيهقي من طريقه ومن طريق يعقوب بن سفيان: ثنا الحميدي وغيره عن ابن عيينة، وصرح فيه سماع أذنيه له من ابن عباس، وأخرجه ابن أبي شيبة في «مصنفه» عن وكيع عن سفيان الثوري، عن عمرو بن دينار، مثله.","vol":"4","page":622},{"text":"<span data-type=\"title\" id=toc-536>الفصل السادس: في زكاة الخيل والرقيق</span>\n٢٧٠٨ - (خ م ط ت د س) أبو هريرة - ﵁ -: أنَّ النبيَّ -ﷺ- قال: «ليس على المسلم صدقةٌ في عَبده ولا فَرَسه» .\nوفي روايةٍ، قال: «ليس في العبد صدقةٌ إِلا صدقة الفطر» أَخرجه البخاري، ومسلم، وأَخرج الباقون الروايةَ الأولى.\nولأبي داود أيضًا، أن النبي - ﷺ- قال: «ليس في الخيل والرقيق زكاة إِلا أَن زكاة الفطر في الرقيق» (١) .\nوللنسائي أَيضًا: «لا زكاة على الرجل المسلم في عبده، ولا في فرسه» (٢) .\n_________\n(١) وفي إسناد هذه الرواية عند أبي داود رجل مجهول، ولكن يشهد لها الرواية الأولى عند البخاري ومسلم وأبي داود والترمذي والنسائي.\n(٢) رواه البخاري ٣ / ٢٥٨ في الزكاة، باب ليس على المسلم في فرسه صدقة، وباب ليس على المسلم في عبده صدقة، ومسلم رقم (٩٨٢) في الزكاة، باب لا زكاة على المسلم في عبده وفرسه، والموطأ ١ / ٢٧٧ في الزكاة، باب ما جاء في صدقة الرقيق والخيل والعسل، والترمذي رقم (٦٢٨) في الزكاة، باب ليس في الخيل والرقيق صدقة، وأبو داود رقم (١٥٩٤) و(١٥٩٥) في الزكاة، باب صدقة الرقيق، والنسائي ٥ / ٣٥ في الزكاة، باب زكاة الخيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: «ليس المسكين هذا الطواف الذي يطوف على الناس ترده اللقمة واللقمتان، والتمرة والتمرتان، إنما المسكين الذي لا يجد غنى يغنيه، ويستحيي أن يسأل الناس، ولا يفطن له، فيتصدق عليه» .\nأخرجه أحمد (٢/٣١٦) قال:حدثنا عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره. وعن عراك بن مالك، عن أبي هريرة، أن رسول الله -ﷺ- قال.\n١ - أخرجه مالك «الموطأ» (١٨٦) عن عبد الله بن دينار. والحميدي (١٠٧٣) قال: حدثنا سفيان. قال: حدثنا عبد الله بن دينار. وفي (١٠٧٤) قال: حدثنا سفيان. قال: حدثنا أيوب بن موسى، عن مكحول. وأحمد (٢/٢٤٢) قال: حدثنا سفيان. عن عبد الله بن دينار. وفي (٢/٢٥٤) قال: حدثنا ربعي. قال: حدثنا عبد الرحمن بن إسحاق، عن عبد الله بن دينار. وفي (٢/٤١٠ و٤٦٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن عبد الله بن دينار. وفي (٢/٤٧٠) قال: حدثنا عبد الرحمن. عن سفيان، عن عبد الله بن دينار. وفي (٢/٤٧٧) قال: حدثنا وكيع. قال: حدثنا سفيان وشعبة، عن عبد الله بن دينار. والدارمي (١٦٣٩) قال: حدثنا هاشم بن القاسم. قال: حدثنا شعبة. قال: عبد الله بن دينار أخبرني. والبخاري (٢/١٤٩) قال: حدثنا آدم قال: حدثنا شعبة. قال: حدثنا عبد الله بن دينار. ومسلم (٣/٦٧) قال: حدثنا يحيى بن يحيى التميمي. قال: قرأت على مالك، عن عبد الله بن دينار. (ح) وحدثني عمرو الناقد وزهير بن حرب. قالا: حدثنا سفيان بن عيينة. قال: حدثنا أيوب بن موسى، عن مكحول. وأبوداود (١٥٩٥) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا مالك، عن عبد الله بن دينار. وابن ماجة (١٨١٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة، عن عبد الله بن دينار. والترمذي (٦٢٨) قال: حدثنا أبو كريب محمد بن العلاء ومحمود بن غيلان. قالا: حدثنا وكيع، عن سفيان وشعبة، عن عبد الله بن دينار. والنسائي (٥/٣٥) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان قال: حدثنا أيوب بن موسى، عن مكحول. وفي (٥/٣٦) قال: أخبرنا محمد بن سلمة والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم. قال: حدثني مالك، عن عبد الله بن دينار. وابن خزيمة (٢٢٨٥) و(٢٢٨٦) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. قال: حدثنا أيوب بن موسى أولا، عن مكحول. ثم حدثنا عبد الله بن دينار. كلاهما - عبد الله بن دينار، ومكحول - عن سليمان بن يسار.\n٢ - وأخرجه أحمد (٢/٤٠٧) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٢/٤٣٢) قال: حدثنا يحيى. والبخاري (٢/١٤٩) قال: حدثنا مسدد. قال: حدثنا يحيى بن سعيد. (ح) وحدثنا سليمان بن حرب. قال: حدثنا وهيب بن خالد. ومسلم (٣/٦٧) قال: حدثنا يحيى بن يحيى. قال: أخبرنا سليمان بن بلال. (ح) وحدثنا قتيبة. قال: حدثنا حماد بن زيد. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا حاتم بن إسماعيل. والنسائي (٥/٣٥) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا يحيى. وفي (٥/٣٦) قال: أخبرنا قتيبة. قال: حدثنا حماد. خمستهم - وهيب بن خالد، ويحيى بن سعيد، وسليمان بن بلال، وحماد بن زيد، وحاتم بن إسماعيل - عن خثيم بن عراك بن مالك.\n٣ - وأخرجه أحمد (٢/٤٢٠) قال: حدثنا هارون بن معروف. ومسلم (٣/٦٨) قال: حدثني أبو الطاهر وهارون بن سعيد الأيلي وأحمد بن عيسى. وابن خزيمة (٢٢٨٩) قال: حدثنا أحمد بن عبد الرحمن بن وهب. خمستهم - هارون، وأحمد بن عيسى، وأحمد بن عبد الرحمن - عن عبد الله بن وهب، عن مخرمة بن بكير، عن أبيه.\n٤ - وأخرجه ابن خزيمة (٢٢٨٨) قال: حدثنا محمد بن سهل بن عسكر قال: حدثنا ابن أبي مريم. قال: أخبرنا نافع بن يزيد. قال: حدثني جعفر بن ربيعة.\nأربعتهم - سليمان بن يسار، وخثيم بن عراك بن مالك، وبكير بن عبد الله بن الأشج، وجعفر بن ربيعة - عن عراك بن مالك، فذكره.\n* أخرجه أحمد (٢/٢٧٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر وابن جريج. عن إسماعيل بن أمية. وفي (٢/٤٣٢) قال: حدثنا يحيى. قال: حدثنا أسامة. وفي (٢/٤٧٧) قال: حدثنا وكيع. قال: حدثنا أسامة بن زيد. وأبوداود (١٥٩٤) قال: حدثنا محمد بن المثنى ومحمد بن يحيى بن فياض. قالا: حدثنا عبد الوهاب. قال: حدثنا عبيد الله، عن رجل. والنسائي (٥/٣٥) قال: أخبرنا محمد بن علي بن حرب المروزي. قال: حدثنا محرز بن الوضاح، عن إسماعيل، وهو ابن أمية. ثلاثتهم - إسماعيل بن أمية، وأسامة بن زيد، ورجل - عن مكحول، عن عراك بن مالك، فذكره. ليس فيه: «سليمان بن يسار» .\n* وأخرجه أحمد (٢/٢٤٩) قال: ثنا سفيان، عن أيوب بن موسى، عن مكحول، عن سليمان بن يسار عن أبي هريرة. ليس فيه «عراك بن مالك» .\n* وأخرجه الحميدي (١٠٧٥)، وابن خزيمة (٢٢٨٧) قال: حدثنا عبد الجبار بن العلاء.\nكلاهما - الحميدي، وعبد الجبار بن العلاء - قالا: حدثنا سفيان. قال: حدثنا يزيد بن يزيد بن جابر قال: سمعت عراك بن مالك، يحدث عن أبي هريرة، مثل ذلك، ولم يرفعه.","vol":"4","page":623},{"text":"٢٧٠٩ - (ط) سليمان بن يسار: أَن أَهلَ الشام قالوا لأبي عبيدة بن الجراح - ﵁ -: خُذْ من خَيلنا ورٍقِيقنا صدقة، فأبى، ثم كتب إلى عمر بن الخطاب، فأبى عمر بن الخطاب، ثم كَلَّمُوه أيضًا، فكتب إِلى عمر، فكتب إِليه عمر: «إنْ أَحَبُّوا فَخُذْها منهم، واردُدْها عليهم، وارزُق رَقيقَهم» .\nقال مالك: معنى قوله: «وارددها عليهم»، يقول: على فقرائهم. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٧٧ في الزكاة، باب في صدقة الرقيق والخيل والعسل. قال الزرقاني في \" شرح الموطأ \": وعورض هذا الحديث بما روى عمر في قصة عبد الرحمن بن أمية إذ ابتاع فرسًا بمائة قلوص فقال عمر: إن الخيل لتبلغ هذا عندكم فتأخذ من أربعين شاة شاة، ولا تأخذ من الخيل شيئًا، خذ من كل فرس دينارًا، وإذا تعارض الحديثان سقطًا، والحجة في الحديث الثابت \" ليس على المسلم في عبده ولا فرسه صدقة \". اهـ. يريد بذلك الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (٦١٧)، قال: عن ابن شهاب، عن سليمان بن يسار، فذكره.","vol":"4","page":624},{"text":"الفصل السابع: في زكاة العسل\n٢٧١٠ - (ت) عبد الله بن عمر - ﵄ -: قال: قال رسول الله - ﷺ-: «في العَسَلِ، في كلِّ عَشرَةِ أَزْقَاقٍ (١) مِن عسلٍ: زِقٌّ» . أَخرجه الترمذي (٢) .\n_________\n(١) الذي في نسخ الترمذي المطبوعة: عشرة أزق، وكلا الجمعين صحيح.\n(٢) رقم (٦٢٩) في الزكاة، باب في زكاة العسل، وإسناده ضعيف، وقال الترمذي: حديث ابن عمر في إسناده مقال، ولا يصح عن النبي ﷺ، والعمل على هذا عند أكثر أهل العلم، وبه يقول أحمد وإسحاق، وقال بعض أهل العلم: ليس في العسل شيء، وفي الباب: عن أبي هريرة، وهلال المتعي، وعبد الله بن عمرو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٦٢٩) قال: حدثنا محمد بن يحيى النيسابوري. قال: حدثنا عمرو بن أبي سلمة التنيسي، عن صدقة بن عبد الله، عن موسى بن يسار، عن نافع، فذكره.\n(*) قال أبو عيسى الترمذي: حديث ابن عمر في إسناده مقال، ولا يصح عن النبي -ﷺ- في هذا الباب كبير شيء. وصدقة بن عبد الله ليس بحافظ، وقد خولف صدقة بن عبد الله في رواية هذا الحديث عن نافع.","vol":"4","page":624},{"text":"٢٧١١ - (د س) عمرو بن شعيب - ﵀-: عن أبيه عن جدِّه قال: «جاء هلال - أحدُ بني مُتْعَان- إِلى رسولِ الله -ﷺ- بعُشورِ نَحْلٍ له، فسأله أَن يَحْميَ له وادِيَ سَلَبَةَ، فحمى له رسولُ الله -ﷺ- ذلك الوادي، فلما وَلِيَ عمر بن الخطاب كتب سفيانُ بنُ وَهبٍ إلى عمر بنِ الخطاب يسأله عن ذلك؟ فكتب إِليه عمر: إِن أدَّى إِليك ما كان يُؤدِّيه إِلى رسول الله -ﷺ- من عُشُورِ نحله، فاحمِ له سَلَبَةَ، وإِلا فإنما هو ذُباب غَيْثٍ، يأكلُهُ من شاء» .\nوفي رواية: «أَن شَبَابَة بطن من فَهْمٍ ... فذكر نحوه» . [وفيه]: قال: «من كل عَشْرِ قِرَبٍ قِرْبةٌ» .\nوقال سفيان بن عبد الله الثقفي: قال: «وكان يَحْمي لهم وادِيَين» . زاد: «فَأَدَّوا إِليه ما كانوا يُؤدُّون إلى رسول الله -ﷺ-، وحمى لهم وَادِييْهم» . أخرجه أَبو داود، وأخرج النسائي الأولى (١) . ⦗٦٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَلَبة) واد كما قد ذكر في الحديث، قال الخطابي: معنى «حماية الوادي له» أن النحل إنما ترعى أنوار النبات وما اخضر منها ونَعُم، فإذا حميت مراعيها أقامت فيها ورعت وعسَّلت [في الخلايا]، فكثرت منافع أصحابها، وإذا شوركت في تلك المراعي بترك الحماية، احتاجت أن تبعد في طلب المرعى، وتمعن فيه، فيكون ريعها أقل، وقيل: هو أن يحمى لهم الوادي الذي تُعَسِّل فيه، فلا يترك أحدًا يعرض للعسل، فيشتاره، لأن سبيل العسل سبيل المياه والمعادن والصيود، ليس لأحد عليها ملك، وإنما يملك باليد لمن سبق إليه، فإذا حمي له الوادي ومنع الناس منه حتى يأخذه قوم مخصوصون، وجب عليهم إخراج العشر منه، عند من أوجب فيه العشر. قال: ويدل على صحة القول، قوله: «فإنما هو ذباب غيث يأكله من شاء» ومعناه: أن النحل إنما يتتبع مواقع الغيث، وحيث يكثر المرعى، وذلك شأن الذباب، لأنها تألف الغياض والمكان المُعشِب.\n_________\n(١) رواه أبو داود رقم (١٦٠٠) و(١٦٠١) و(١٦٠٢) في الزكاة، باب زكاة العسل، والنسائي ٥ / ٤٦ في الزكاة، باب زكاة النحل، من حديث موسى بن أعين عن عمر بن الحارث المصري عن عمرو بن شعيب عن أبيه، عن جده، وإسناده صحيح، قال الحافظ في \" التلخيص \": قال الدارقطني: يروى عن عبد الرحمن بن الحارث وابن لهيعة عن عمرو بن شعيب مسندًا، ورواه يحيى بن سعيد الأنصاري عن عمرو بن شعيب عن عمر مرسلًا، قال الحافظ: فهذه علته، وعبد الرحمن وابن لهيعة ليسا من أهل الإتقان، لكن تابعهما عمرو بن الحارث أحد الثقات وتابعهما أسامة ابن زيد [الليثي] عن عمرو بن شعيب عن أبيه عن جده عند ابن ماجة وغيره. أقول: وفي الباب، عن أبي هريرة، وابن عمر، وأبي سيارة المتعي، وسعد بن أبي ذباب، وانظر \" نصب الراية \" للحافظ الزيلعي ٢ / ٣٩٠ - ٣٩٣، وفي معنى الحديث تفصيل ليس هذا محل بسطه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٠٠) قال: حدثنا أحمد بن أبي شعيب الحراني، قال: حدثنا موسى بن أعين، عن عمرو بن الحارث المصري. وفي (١٦٠١) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا المغيرة، ونسبه إلى عبد الرحمن بن الحارث المخزومي، قال: حدثني أبي. وفي (١٦٠٢) قال: حدثنا الربيع بن سليمان المؤذن، قال: حدثنا ابن وهب. قال: أخبرني أسامة بن زيد. وابن ماجة (١٨٢٤) قال: حدثنا محمد بن يحيى. قال: حدثنا نعيم بن حماد، قال: حدثنا ابن المبارك، قال: حدثنا أسامة ابن زيد. والنسائي (٦/٤٦) قال: أخبرني المغيرة بن عبد الرحمن، قال: حدثنا أحمد بن أبي شعيب، عن موسى بن أعين، عن عمرو بن الحارث. وابن خزيمة (٢٣٢٤) قال: حدثنا أحمد بن عبدة، عن المغيرة - وهو ابن عبد الرحمن -. (ح) وحدثناه مرة، قال: حدثنا مغيرة بن عبد الرحمن، قال: حدثني أبي عبد الرحمن. وفي (٢٣٢٥) قال: حدثنا الربيع، قال: حدثنا ابن وهب، قال: حدثني أسامة بن زيد.\nثلاثتهم - عمرو بن الحارث، وعبد الرحمن بن الحارث، وأسامة بن زيد - عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"4","page":625},{"text":"<span data-type=\"title\" id=toc-538>الفصل الثامن: في زكاة [مال] اليتيم</span>\n٢٧١٢ - (ط) مالك بن أنس: بلغه: أَن عمر بن الخطاب - ﵁- قال: «اتَّجِروا في أموال اليتامى، لا تأكلها الصدقة» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ٢٥١ في الزكاة، باب زكاة أموال اليتامى، وإسناده منقطع، ولكن يشهد له حديث القاسم وعمر بن شعيب اللذين بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (٥٨٩) فذكره، بلاغا.","vol":"4","page":627},{"text":"٢٧١٣ - (ط) مالك بن أنس: بلغه أن عائشة - ﵂ -: «[كانت] تُعطي أموالَ اليتامى مَن يتَّجِرُ فيها» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ٢٥١ في الزكاة، باب زكاة أموال اليتامى، وإسناده منقطع، وكذلك يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n خرجه مالك «الموطأ» (٥١٩)، بلاغا. فذكره.","vol":"4","page":627},{"text":"٢٧١٤ - (ط) القاسم بن محمد - ﵀ -: قال: «كانت عائشة تَلِيني أنا وأخًا لي يتيمين في حَجرِها، فكانت تُخرِج من أموالنا الزكاة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٥١ في الزكاة، باب زكاة أموال اليتامى، وإسناده صحيح، وقد صح ذلك عن عمر ابن الخطاب، وابنه عبد الله، وعلي بن أبي طالب، وجابر بن عبد الله، ﵃ أنهم كانوا يزكون من مال اليتيم، وبه يقول مالك والشافعي وأحمد، وإسحاق. وقالت طائفة من أهل العلم: ليس في مال اليتيم زكاة، وبه يقول سفيان الثوري وعبد الله بن المبارك، وأبو حنيفة، واستدل الأولون بأحاديث الباب وهي وإن كانت ضعيفة، لكنها يؤيدها آثار صحيحة عن الصحابة ﵃، وبعموم الأحاديث الواردة في إيجاب الزكاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: خرجه مالك «الموطأ» (٥٩٠) قال: عن عبد الرحمن بن القاسم، عن أبيه، فذكره.","vol":"4","page":627},{"text":"٢٧١٥ - (ت) عمرو بن شعيب - ﵀ -: عن أبيه عن جدِّه: أن ⦗٦٢٨⦘ النبيَّ - ﷺ- خطب الناس، فقال: «ألا مَن وَليَ يتيمًا له مالٌ فَليَتَّجر فيه، ولا يتركه حتى تأكله الصدقة» .\nوفي رواية عن عمرو بن شعيب: «أن عمر بن الخطاب ... فذكر الحديث» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٦٤١) في الزكاة، باب ما جاء في زكاة اليتيم، ورواه أيضًا الدارقطني والبيهقي، وفي إسناده المثنى بن الصباح، وهو ضعيف، وله شواهد مرسلة عند الشافعي وغيره، ويؤيدها آثار الصحابة التي تقدم ذكرها في التعليق على الحديث الذي قبله، وقد أكد الشافعي هذا بعموم الأحاديث الصحيحة في إيجاب الزكاة مطلقًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٦٤١) قال: ثنا محمد بن إسماعيل، قال: ثنا إبراهيم بن موسى، قال: ثنا الوليد بن مسلم، عن المثنى بن الصباح، عن عمرو بن شعيب، عن أبيه، عن جده، فذكره.\nوقال الترمذي: وإنما روى هذا الحديث من هذا الوجه، وفي إسناده مقال. لأن المثنى بن الصباح يضعف في الحديث.\nوروى بعضهم هذا الحديث عن عمرو بن شعيب، أن عمر بن الخطاب، فذكره.","vol":"4","page":627},{"text":"الفصل التاسع: في تعجيل الزكاة\n٢٧١٦ - (ت د) علي بن أبي طالب - ﵁ -: «أَن العباس سأَل رسولَ الله - ﷺ- في تعجيل زكاته، قبل أن يَحوَل الحَولُ، مُسارَعَة إِلى الخير، فأذِنَ له في ذلك» . أَخرجه أَبو داود، والترمذي.\nوفي أخرى للترمذي أَن النبيَّ - ﷺ- قال لعمر: «إِنا قد أَخذنا زكاة العباس عامَ الأوَّل للعام» (١) .\n_________\n(١) رواه أبو داود رقم (١٦٢٤) في الزكاة، باب في تعجيل الزكاة، والترمذي رقم (٦٧٨) و(٦٧٩) في الزكاة، باب ما جاء في تعجيل الزكاة، ورواه أيضًا أحمد والحاكم والدارقطني وغيرهم، وسنده ضعيف، ولكن يعضده أحاديث بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٠٤) (٨٢٢) . والدارمي (١٦٤٣) . وأبو داود (١٦٢٤) . وابن ماجة (١٧٩٥) قال: حدثنا محمد بن يحيى. والترمذي (٦٧٨) قال: حدثنا عبد الله بن عبد الرحمن. وابن خزيمة (٢٣٣١) قال: حدثنا محمد بن يحيى وعلي بن عبد الرحمن بن المغيرة المصري.\nخمستهم - أحمد، وعبد الله بن عبد الرحمن الدارمي، وأبو داود، ومحمد بن يحيى، وعلي بن عبد الرحمن - عن سعيد بن منصور، قال: حدثنا إسماعيل بن زكريا، عن حجاج بن دينار، عن الحكم بن عتيبة، عن حجية بن عدي، فذكره.\n(*) قال أبو داود: روى هذا الحديث هشيم عن منصور بن زاذان، عن الحكم، عن الحسن بن مسلم، عن النبي -ﷺ-. وحديث هشيم أصح.\n(*) وقال ابن خزيمة: الحجاج بن دينار - وإن كان في القلب منه.","vol":"4","page":628},{"text":"٢٧١٧ - (ط ت) نافع - مولى ابن عمر - ﵄ -: أن ابن عمر كان يقول: «لا تجب في مالٍ زكاة، حتى يَحُولَ عليه الحولُ» . أَخرجه الموطأ.\nوأَخرجه الترمذي، قال: قال رسول الله - ﷺ-: «من استفاد مالًا فلا زكاة فيه حتى يحول عليه الحول» زاد في رواية «عند ربه»، قال الترمذي: وقد روي موقوفًا على ابن عمر (١) .\n_________\n(١) رواه الموطأ ١ / ٢٤٦ في الزكاة، باب الزكاة في العين من الذهب والورق، والترمذي رقم (٦٣١) و(٦٣٢) في الزكاة، باب لا زكاة على المال حتى يحول عليه الحول، والمرفوع عند الترمذي ضعيف، والصحيح وقفه على ابن عمر، كما قال الدارقطني والترمذي والبيهقي وابن الجوزي وغيرهم، قال الحافظ في \" التلخيص \": وروى البيهقي عن أبي بكر وعلي وعائشة موقوفًا عليهم مثل ما روي عن ابن عمر، والاعتماد في هذا على الآثار عن أبي بكر وغيره، والآثار تعضده فيصلح للحجة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح موقوفا: أخرجه الترمذي (٦٣١) . قال: حدثنا يحيى بن موسى، قال: حدثنا هارون بن صالح الطلحي المدني، قال: حدثنا عبد الرحمن بن زيد بن أسلم، عن أبيه، فذكره.\nوفي (٦٣٢) . قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب الثقفي، قال: حدثنا أيوب، عن نافع عن ابن عمر، فذكره موقوفا.\n(*) قال الترمذي: وهذا «يعني الموقوف» أصح من حديث عبد الرحمن بن زيد بن أسلم. قال أبو عيسى الترمذي: وروى أيوب، وعبيد الله بن عمر، وغير واحد، عن نافع عن ابن عمر، موقوفا، وعبد الرحمن بن زيد بن أسلم ضعيف في الحديث، ضعفه أحمد بن حنبل، وعلي بن المديني، وغيرهما من أهل الحديث وهو كثير الغلط.\nوهو عند مالك «الموطأ» (٥٨٣) قال: عن نافع، فذكره.","vol":"4","page":629},{"text":"٢٧١٨ - (ط) محمد بن عقبة - مولى الزبير بن العوام -: «سأل: القاسمَ بن محمد عن مكاتب قاطعه بمالٍ عظيم، هل عليه فيه زكاة؟ فقال القاسم: إِن أبا بكر الصديقَ لم يكن يأخذ من مال زكاة حتى يحُولَ عليه الحولُ.\nقال القاسم [بن محمد]: وكان أبو بكر إِذا أَعْطَى الناس أَعْطِيَاتِهِمْ، سأل الرجل: هل عندك من مالٍ وَجَبَتْ عليك فيه الزكاة؟ فإن قال: نعم، ⦗٦٣٠⦘ أخذَ من عطائه زكاة ذلك المال، وإن قال: لا، سَلَّمَ إِليه عطاءه ولم يأْخذ منه شيئًا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٤٥ في الزكاة، باب الزكاة في العين من الذهب والورق، وفي سنده انقطاع، فإن القاسم ابن محمد لم يدرك جده أبا بكر الصديق ﵁، ولكن يشهد له الذي قبله والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (٥٨١) قال: عن محمد بن عقبة مولى الزبير، فذكره.","vol":"4","page":629},{"text":"٢٧١٩ - (ط) قدامة [بن مظعون الجمحي]- ﵀-: قال: «كنت إذا جئت عثمان بنَ عفان أَقْبِضُ عطائي، سألني: هل عندك من مال وجبت عليك فيه الزكاة؟ ... وذكر مثل الحديث الأول» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٤٦ في الزكاة، باب الزكاة في العين من الذهب والورق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (٥٨٢) قال: عن عمرو بن حسين، عن عائشة بنت قدامة، عن أبيها، فذكره.","vol":"4","page":630},{"text":"٢٧٢٠ - (ط) محمد بن شهاب الزهري - ﵀ -: قال: «أَوَّلُ من أَخذ من الأعْطيَةِ الزكاةَ: معاويةُ بن أبي سفيان» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٤٦ في الزكاة، باب الزكاة في العين من الذهب والورق، وإسناده منقطع، فإن الزهري لم يدرك معاوية، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: يريد أخذ زكاتها نفسها منها، لا أنه أخذ منها عن غيرها مما حال عليه الحول، قال: ولا أعلم من وافقه إلا ابن عباس، ولم يعرفه الزهري، فلذا قال: وإن معاوية أول من أخذ، قال: وهذا شذوذ لم يعرج عليه أحد من العلماء، ولا قال به أحد من أئمة الفتوى، وقال الباجي: قال ابن مسعود وابن عامر مثل قولهما، ثم انعقد الإجماع على خلافه، قال: وإنما كان معاوية يأخذ من العطاء زكاة ذلك العطاء، لأنه كان يرى حقه واجبًا قبل دفعه إليه، فكان يراه كالمال المشترك يمر عليه الحول في حالة الاشتراك، وأما أبو بكر وعمر وعثمان فلم يأخذوا ذلك منها، إذ لم يتحقق ملك من أعطيها إلا بعد القبض، لأن للإمام أن يصرفها إلى غيره بالاجتهاد، ونحو هذا التأويل ذكر ابن حبيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (٥٨٤) قال: عن ابن شهاب، فذكره.","vol":"4","page":630},{"text":"<span data-type=\"title\" id=toc-540>الفصل العاشر: في أحكام متفرقة للزكاة</span>\n٢٧٢١ - (د) معاذ بن جبل - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال له - حين بعثه إلى اليمن -: «خُذِ الحَبَّ من الحبِّ، والشاةَ من الغنم، والبعير من الإِبل، والبقر من البقر» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٩٩) في الزكاة، باب صدقة الزرع، ورواه أيضًا ابن ماجة رقم (١٨١٤) في الزكاة، باب ما تجب فيه الزكاة من الأموال، وفي سنده شريك بن عبد الله بن أبي نمر أبو عبد الله المدني، وهو صدوق يخطئ، وباقي رجاله ثقات، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٩٩) قال: حدثنا الربيع بن سليمان. وابن ماجة (١٨١٤) قال: حدثنا عمرو ابن سواد المصري.\nكلاهما الربيع بن سليمان، وعمرو بن سواد عن عبد الله بن وهب، قال: أخبرني سليمان بن بلال، عن شريك بن أبي نمر، عن عطاء بن يسار، فذكره.","vol":"4","page":631},{"text":"٢٧٢٢ - (د) سمرة بن جندب - ﵁ -: قال: «أما بعد، فإن رسول الله - ﷺ- كان يأمرُنا: أن نُخرِج الصدقة من الذي نُعِدُّ للبيع» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٦٢) في الزكاة، باب العروض إذا كانت للتجارة هل فيها زكاة، ورواه أيضًا الدارقطني في سننه صفحة ٢١٤، باب زكاة مال التجارة، والبيهقي ٤ / ١٤٦، والطبراني في معجمه، وإسناده ضعيف، ولكن في الباب أحاديث مرفوعة وموقوفة استدل بمجموعها جمهور العلماء على وجوب الزكاة في عروض التجارة، فمن المرفوعة، ما رواه الدارقطني في سننه صفحة ٢٠٣، والحاكم في مستدركه ١ / ٣٨٨، والبيهقي في سننه ٤ / ١٤٧ من حديث أبي ذر ﵁، قال: سمعت رسول الله ﷺ يقول: \" في الإبل صدقتها، وفي الغنم صدقتها، وفي البقر صدقتها، وفي البز صدقته \" والبز، قال النووي في \" تهذيب الأسماء واللغات \" هو بالباء والزاي، وهي الثياب التي هي أمتعة البزاز، قال: ومن الناس من صفحه بضم الباء وبالراء المهملة، وهو غلط. اهـ. ولهذا الحديث طرق لا تخلو من ضعف. ⦗٦٣٢⦘ وأما الآثار، فمنها ما رواه مالك في الموطأ ١ / ٢٥٥، باب زكاة العروض، عن يحيى بن سعيد عن زريق بن حيان، وكان على جواز مصرفي زمان الوليد، وسليمان، وعمر بن عبد العزيز، فذكر أن عمر بن عبد العزيز ﵁ كتب إليه: أن انظر من مر بك من المسلمين فخذ مما ظهر من أموالهم مما يديرون من التجارة، من كل أربعين دينارًا، فما نقص فبحساب ذلك حتى يبلغ عشرين دينارًا، فإن نقصت ثلث دينار فدعها ولا تأخذ منها شيئًا، ومن مر بك من أهل الذمة، فخذ مما يديرون من التجارة من كل عشرين دينارًا دينارًا، فما نقص فبحساب ذلك حتى يبلغ عشرة دنانير، فإن نقصت ثلث دينار فدعها، ولا تأخذ منها شيئًا، واكتب لهم بما تأخذ منهم كتابًا إلى مثله من الحول، وإسناده حسن. وروى أحمد وعبد الرزاق، والدارقطني والشافعي عن أبي عمرو حماس عن أبيه أنه قال: كنت أبيع الأدم والجعاب، فمر بي عمر بن الخطاب ﵁، فقال: أد صدقة مالك، فقلت: يا أمير المؤمنين، إنما هو في الأدم، قال: قوِّمه ثم أخرج صدقته، وفيه ضعف، وروى عبد الرزاق في مصنفه قال: أخبرنا ابن جريج، أخبرني موسى بن عقبة عن نافع عن ابن عمر أنه كان يقول: في كل مال يدار في عبيد أو دواب، أو بز للتجارة، تدار الزكاة فيه كل عام، وأخرج عروة بن الزبير، وسعيد ابن المسيب، والقاسم، قالوا في العروض: تدار الزكاة كل عام، لا تؤخذ منها الزكاة حتى يأتي ذلك الشهر عام قابل.\nوقد أخرج الشافعي في \" الأم \" ٢ / ٣٩ بسند صحيح عن عبد الله بن عمر بن الخطاب ﵄ أنه قال: ليس في العروض زكاة إلا أن يراد به التجارة، ورواه البيهقي في \" السنن \" ٤ / ١٤٧ وقال: وهذا قول عامة أهل العلم.\nأقول: وقد استدل بعض العلماء بقوله تعالى: ﴿يا أيها الذين آمنوا أنفقوا من طيبات ما كسبتم ...﴾ الآية [البقرة: ٢٦٧] على زكاة عروض التجارة، فقال البخاري في صحيحه ٣ / ٢٤٣ في الزكاة، باب صدقة الكسب والتجارة، لقوله تعالى: ﴿يا أيها الذين آمنوا أنفقوا من طيبات ما كسبتم ...﴾ الآية. وقال الحافظ ابن حجر في \" الفتح \": هكذا أورد هذه الترجمة مقتصرًا على الآية بغير حديث، وكأنه أشار إلى ما رواه شعبة عن الحكم عن مجاهد في هذه الآية ﴿يا أيها الذين آمنوا أنفقوا من طيبات ما كسبتم ...﴾ قال: من التجارة الحلال، أخرجه الطبري وابن أبي حاتم من طريق آدم عنه، وأخرجه الطبري من طريق هشيم عن شعبة، ولفظه ﴿من طيبات ما كسبتم﴾ قال: من التجارة ﴿ومما أخرجنا لكم من الأرض﴾ قال: من الثمار.\nوقال الصنعاني في \" سبل السلام \" واستدل لوجوب الزكاة في مال التجارة بقوله تعالى: ﴿أنفقوا من طيبات ما كسبتم﴾ قال التجارة، وقال الطبري في تفسير الآية: يعني جل ثناؤه: زكوا من طيب ما كسبتم بتصرفكم، إما بتجارة، وإما بصناعته من الذهب والفضة.\nوقال النووي في \" المجموع \" ٦ / ٤٧، باب زكاة التجارة: والصواب الجزم بالوجوب به، قال جماهير ⦗٦٣٣⦘ العلماء من الصحابة والتابعين والفقهاء بعدهم أجمعين، وذكر عن ابن المنذر أنه قال: رويناه عن عمر بن الخطاب، وابن عباس، والفقهاء السبعة، والحسن البصري، وطاوس، وجابر بن زيد، وميمون بن مهران، والنخعي، ومالك، والثوري، والأوزاعي، والشافعي، والنعمان وأصحابه، وأحمد، وإسحاق، وأبي ثور، وأبي عبيد.\nوقال السيوطي الرحيباني في \" مطالب أولي النهى \" ٢ / ٩٦، ٩٧ طبع المكتب الإسلامي بدمشق: ووجوب الزكاة في عروض التجارة قول عامة أهل العلم، روي عن عمر، وابنه، وابن عباس، ودليله قوله تعالى: ﴿وفي أموالهم حق معلوم﴾ وقوله: ﴿خذ من أموالهم صدقة ...﴾ ومال التجارة أعظم الأموال، فكان أولى بالدخول، ولحديث أبي ذر مرفوعًا \" وفي البز صدقته \" ... قال: واحتج أحمد بقول عمر لحماس: أد زكاة مالك، فقال: مالي إلا جعاب وأدم، فقال: قومها وأد زكاتها، قال: ولأنه مال نام، فوجبت فيه الزكاة كالسائمة.\nوقال صاحب المنار العلامة الشيخ محمد رشيد رضا: جمهور علماء الملة يقولون بوجوب زكاة عروض التجارة وليس فيها نص قطعي من الكتاب والسنة، وإنما ورد فيها روايات يقوي بعضها بعضًا، مع الاعتبار المستند إلى النصوص، وهو أن عروض التجارة المتداولة للاستغلال نقود لا فرق بينها وبين الدراهم والدنانير التي هي أثمانها، إلا في كون النصاب يتقلب ويتردد بين الثمن وهو النقد، والمثمن وهو العروض، فلو لم تجب الزكاة في التجارة، لأمكن لجميع الأغنياء أو أكثرهم أن يتجروا بنقودهم ويتحروا أن لا يحول الحول على نصاب من النقدين أبدًا، وبذلك تبطل الزكاة فيهما عندهم، ورأس الاعتبار في المسألة أن الله تعالى فرض في أموال الأغنياء صدقة لمواساة الفقراء ومن في معناهم، وإقامة المصالح العامة، وأن الفائدة في ذلك للأغنياء تطهير أنفسهم من رذيلة البخل، وتزكيتها بفضائل الرحمة بالفقراء وسائر أصناف المستحقين، ومساعدة الدولة والأمة في إقامة المصالح العامة، والفائدة للفقراء وغيرهم إعانتهم على نوائب الدهر، مع ما في ذلك من سد ذريعة المفاسد في تضخم الأموال، وحصرها في أناس معدودين، وهو المشار إليه بقوله تعالى في حكمة قسمة الفيء ﴿كي لا يكون دولة بين الأغنياء منكم﴾ فهل يعقل أن يخرج من هذه المقاصد الشرعية كلها التجار الذين ربما تكون معظم ثروة الأمة في أيديهم؟! .\nوقال الشيخ محمود شلتوت في كتابه \" الفتاوى \" صفحة ١٢١: وأما عروض التجارة، فالرأي الذي يجب التعويل عليه - وهو رأي جماهير العلماء من سلف الأمة وخلفها - أنه تجب فيها الزكاة متى بلغت قيمتها في آخر الحول نصابًا نقديًا، ومعنى هذا أن التاجر المؤمن يجب عليه في آخر كل عام أن يجرد بضائعه جميعًا، ويقدر قيمتها، ويخرج زكاتها متى بلغت نصابًا، مع ملاحظة أن لا يدخل في التقدير المحل الذي تدار فيه التجارة، ولا أثاثه الثابت، قال: وعروض التجارة في واقعها أموال متداولة بقصد الاستغلال، فلو لم تجب الزكاة في الأعيان التجارية - والأموال عند كثير من الأمم الإسلامية مصدرها الزراعة والتجارة - لترك نصف مال الأغنياء دون زكاة، ولاحتال أرباب النصف الآخر أن يتجروا بأموالهم، وبذلك تضيع الزكاة جملة، وتفوت حكمة الشارع الحكيم من تشريعها وجعلها ركنًا من أركان الدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٦٢) قال: حدثنا محمد بن داود بن سفيان، قال: حدثنا يحيى بن حسان، قال: حدثناسليمان بن موسى، أبو داود، قال: حدثنا جعفر بن سعد بن سمرة بن جندب، قال: حدثني خبيب بن سليمان، عن أبيه سليمان، فذكره.","vol":"4","page":631},{"text":"٢٧٢٣ - (د) سعيد بن أبيض - ﵀-: عن أَبيه أبيض بن حمَّال: «أَنَّهُ كلَّمَ رسولَ الله - ﷺ- في الصدقة - حين وَفَد عليه - أَن لا يأْخذها من أهل سَبَأ؟ فقال: يا أخا سبأ، لابُدَّ من صدقة، فقال: يا رسول الله، إنما زرعُنا القُطنُ، وقد تَبَدَّدَت سبأُ، ولم يبق منهم إِلا قليلٌ بِمأرِبَ، فصالح رسولَ الله - ﷺ- على سبعين حُلَّة من قيمة وفاء بَزِّ المَعَافِر كلَّ سنة، عمَّن بقي من سبأ بمأرِب، فلم [يزالوا] يُؤدُّونها (١)، حتى قُبِض رسول الله -ﷺ-، ثم إن العُمَّالَ انْتَقَضوا عليهم بعد ما قُبض رسول الله - ﷺ- فيما صالح أَبيضُ بن حَمَّال رسولَ الله -ﷺ- في الحُلَلِ السبعين، فردَّ ذلك أبو بكر على ما وضعهُ رسول الله - ﷺ-، حتى مات أبو بكر، فلما مات أبو بكر - ﵁ - انتقض ذلك، وصار [ت] على الصدقة» . أَخرجه أبو داود (٢) .\n_________\n(١) في الأصل: فلم يؤدوها، والتصحيح من أبي داود.\n(٢) رقم (٣٠٢٨) في الإمارة، باب في حكم أرض اليمن، وفي سنده ثابت بن سعيد بن أبيض بن حمال، وأبوه سعيد بن أبيض بن حمال، لم يوثقهما غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٢٨) قال: ثنا محمد بن أحمد القرشي، وهارون بن عبد الله، أن عبد الله ابن الزبير «الحميدي» حدثهم، قال: ثنا فرج بن سعيد، قال: ثني عمي ثابت بن سعيد، فذكره.\nقلت: في سنده ثابت بن سعيد بن أبيض بن حمال، وأبوه لم يوثقهما غير ابن حبان.","vol":"4","page":634},{"text":"٢٧٢٤ - (خ) عبد الله بن عباس - ﵄ -: يُذكر عنه أنه قال: «يُعتِق من زكاة ماله، ويُعطي في الحج» . أَخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٣ / ٢٦١ في الزكاة، باب قول الله تعالى: ﴿وفي الرقاب والغارمين وفي سبيل الله﴾ قال ⦗٦٣٥⦘ الحافظ في \" الفتح \" ٣ / ٢٦١: وصله أبو عبيد في \" كتاب الأموال \"، من طريق حسان أبي الأشرس، عن مجاهد عنه: \" أنه كان لا يرى بأسًا أن يعطي الرجل من زكاة ماله في الحج، وأن يعتق منه الرقبة \"، أخرجه عن أبي معاوية عن الأعمش عنه، وأخرج عن أبي بكر بن عياش، عن الأعمش، عن ابن أبي نجيح، عن مجاهد، عن ابن عباس، قال: \" أعتق من زكاة مالك \" وانظر تتمة الموضوع في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الزكاة - باب قول الله تعالى: وفي الرقاب والغارمين وفي سبيل الله.\nوقال الحافظ في «الفتح» (٣/٣٨٨): وصله أبو عبيد في كتابه «الأقوال» من طريق حسان بن أبي الأشرس عن مجاهد عنه أنه كان لا يرى بأسا أن يعطي الرجل من زكاة ماله في الحج، وأن يعتق منه الرقبة، أخرجه عن أبي معاوية، عن الأعمش، عنه وأخرج عن أبي بكر بكر بن عياش عن الأعمش، عن ابن نجيح، عن مجاهد، عن ابن عباس قال: «اعتق من زكاة مالك» وتابع أبا معاوية عبدة بن سليمان رويناه في «فوائد يحيى بن معين» .","vol":"4","page":634},{"text":"٢٧٢٥ - (خ) طاوس: قال: قال معاذ لأهل اليمن: «ائتُوني بعَرْضٍ: ثيابٍ خَميصٍ، أَو لَبيسٍ في الصدقة، مكان الشعير والذُّرة، أَهوَنُ عليكم، وَخَيْرٌ لأصحاب رسولِ الله - ﷺ- بالمدينة» . أَخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٣ / ٢٤٧ في الزكاة، باب العرض في الزكاة، قال الحافظ في \" الفتح \" ٣ / ٢٤٧ هذا التعليق صحيح الإسناد إلى طاوس، لكن طاوس لم يسمع من معاذ، فهو منقطع، فلا يغتر بقول من قال: ذكره البخاري بالتعليق الجازم، فهو صحيح عنده، لأن ذلك لا يفيد إلا الصحة إلى من علق عنه، وأما باقي الإسناد: فلا، إلا أن إيراده له في معرض الاحتجاج به يقتضي قوته عنده، وكأنه عضده عنده الأحاديث التي ذكرها في الباب، وقد روينا أثر طاوس المذكور في كتاب الخراج ليحيى بن آدم من رواية ابن عيينة عن إبراهيم بن ميسرة، وعمرو بن دينار، فرقهما كلاهما عن طاوس به، ثم قال: وقوله: \" في الصدقة \" يرد قول من قال: إن ذلك كان في الخراج، وحكى البيهقي أن بعضهم قال فيه: \" من الجزية \" بدل \" الصدقة \" فإن ثبت ذلك سقط الاستدلال، لكن المشهور الأول، وقد رواه ابن أبي شيبة عن وكيع عن الثوري عن إبراهيم بن ميسرة عن طاوس: \" أن معاذًا كان يأخذ العروض في الصدقة \" وانظر \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الزكاة - باب العرض في الزكاة.\nوقال الحافظ في «الفتح»: هذا التعليق صحيح الإسناد إلى طاوس، لكن طاوس لم يسمع من معاذ فهو منقطع، فلا يغتر بقول من قال: ذكره البخاري بالتعليق الجازم فهو صحيح عنده، لأن ذلك لا يفيد إلا الصحة إلى من علق عنه، وأما باقي الإسناد فلا.","vol":"4","page":635},{"text":"٢٧٢٦ - (ط) السائب بن يزيد - ﵀-: أن عثمانَ بن عفان كان يقول: «هذا شهر زكاتكم، فمن كان عليه دَيْن فَلْيُؤدِّ دَيْنَه، حتى تَحصُلَ أموالُكم، فَتُؤدُّون منها الزكاة» . أَخرجه الموطأ (١) .\n_________\n(١) ٣ / ٢٥٣ في الزكاة، باب في الزكاة في الدين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (٥٩٤) قال: عن ابن شهاب، عن السائب بن يزيد، فذكره.\nوقال الزرقاني في «شرح الموطأ»: وفي رواية البيهقي من وجه آخر عن الزهري، قال: ني السائب بن يزيد، أنه سمع عثمان بن عفان خطيبا على منبر رسول الله -ﷺ-، فذكره.","vol":"4","page":635},{"text":"الباب الثالث من كتاب الزكاة: في زكاة الفطر\n٢٧٢٧ - (خ م ط ت د س) عبد الله بن عمر - ﵄ -: قال: «فرض رسولُ الله -ﷺ- زكاة الفطر، صاعًا من تمر، أَو صاعًا من شعير، على كلِّ عبدٍ أو حُرٍّ، صغير، أو كبير» .\nوفي روايةٍ: «على كلِّ حُر أو عبدٍ، ذكر أَو أُنثى من المسلمين» .\nزاد في روايةٍ: «فعَدَلَ الناسُ به نصفَ صاعٍ [من] بُرٍّ» .\nوفي روايةٍ: «فكان ابنُ عمر يعطي التمرَ، فأعوَزَ أهل المدينة التمر، فأعطَى شعيرًا، وكان ابن عمر يعطي على الصغير والكبير، حتى إِنْ كان لَيُعطي عن بَنيَّ، وكان ابن عمر يُعطيها الذين يقبلونها، وكانوا يُعطون قبل الفِطر بيوم أو يومين» .\nقال البخاري: «عن بَنيَّ» يعني: بني نافع، ومعنى: «يعطون» ليجمعوا لهم، فإِذا كان يوم الفطر أخرجوه حينئذ.\nوفي رواية قال: «أمر النبيُّ - ﷺ- بزكاة الفطر: صاعًا من تمر، أَو ⦗٦٣٧⦘ صاعًا من شعير، قال عبد الله: فجعل الناسُ عَدْلَهُ مُدَّينِ من حِنطة» هذه روايات البخاري، ومسلم.\nوللبخاري قال: فرضَ رسولُ الله - ﷺ- زكاة الفطر: «صاعًا من تمر، أو صاعًا من شعير، على الحر والعبد، والذكر، والأُنثى، والصغير، والكبير من المسلمين، وأن تُؤدَّى قبل خروج الناس إلى الصلاة» .\nولمسلم «أَن رسولَ الله -ﷺ-: فرض زكاة الفطر من رمضان على كل نفس من المسلمين» ... وذكر نحوه إلى آخره.\nولهما في رواية مختصرة: «أن رسول الله - ﷺ- أمر بزكاة الفطر: أن تُؤدَّى قبل خروج الناس إِلى الصلاة» .\nوفي حديث الموطأ مثل الرواية الثانية، وله في أخرى: «أَن ابن عمر كان يُخرِج زكاة الفطر عن غِلْمَانِهِ الذين بوادي القُرى وبِخَيْبَرَ» .\nوله في أخرى: «أَنه كان لا يُخرِجُ في زكاة الفطر إِلا التمر، إِلا مرة واحدة، فإِنَّهُ أخرج شعيرًا» . وله في أخرى: «أن ابن عمر كان يبعث بزكاة الفطر إِلى الذي تُجمع عنده، قبل الفطر بيومين أو ثلاثة» .\nوأخرج الترمذي، وأَبو داود، والنسائي الرواية الثانية، وقال الترمذي: وقد رواه غير واحد عن نافع، ولم يذكر فيه «من المسلمين»، وللترمذي ⦗٦٣٨⦘ أيضًا الرواية الثالثة، وله أيضًا «أَنَّ رسولَ الله - ﷺ- كان يأمر بإخراج الزكاة قبل الغُدوِّ للصلاة يوم الفطر» .\nولأبي داود، والنسائي أيضًا: الرواية التي انفرد بإخراجها البخاري.\nولأبي داود وحدَه، قال: «أَمرَنا رسولُ الله - ﷺ- بزكاة الفطر: أن تُؤدَّى قبل خروج الناس إِلى الصلاة، قال: وكان ابن عمر يؤدِّيها قبل ذلك باليوم واليومين» .\nقال أبو داود - في بعض طرقه عن نافع -: «على كل مسلم»، وفي بعضها: «من المسلمين» . قال: والمشهور ليس فيه «من المسلمين» .\nوله في أخرى، وللنسائي، قال: «كان الناس يُخرِجون صدقة الفطر على عهد رسولِ الله - ﷺ- صاعًا من شعير، أَو صاعًا من تمر، أَو سُلْتٍ، أَو زبيب. فلما كان عمر، وكثرت الحنطة، جعل عمرُ نصفَ صاعِ حنطةٍ مكانَ صاعٍ من تلك الأشياء» . قال نافع: قال عبد الله: «فَعَدَلَ الناسُ بعدُ نصفَ صاعٍ من بُرٍّ» . قال: «وكان عبد الله يُعطي التمر، فأعوزَ أَهل المدينة التمر عامًا، فأعطى الشعير» .\nانتهت رواية النسائي من هذه الرواية عند قوله: «أو زبيب» .\nوأخرج النسائي أيضًا الرواية الأولى، والثالثة، والروايةَ الأَخيرة من روايات ⦗٦٣٩⦘ البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سُلت): السلت: ضرب من الشعير رقيق القشر، صغير الحب.\n_________\n(١) رواه البخاري ٣ / ٢٩١ - ٢٩٣ في الزكاة، باب فرض صدقة الفطر، وباب صدقة الفطر على العبد وغيره من المسلمين، وباب صدقة الفطر صاعًا من تمر، وباب الصدقة قبل العيد، وباب صدقة الفطر صاعًا من طعام، وباب صدقة الفطر على الصغير والكبير، ومسلم رقم (٩٨٤) في الزكاة، باب زكاة الفطر على المسلمين من التمر والشعير، والموطأ ١ / ٢٨٣ في الزكاة، باب من تجب عليه زكاة الفطر، باب مكيلة زكاة الفطر، وباب وقت إرسال زكاة الفطر، والترمذي رقم (٦٧٦) في الزكاة، باب صدقة الفطر، وأبو داود رقم (١٦١١) و(١٦١٢) و(١٦١٣) و(١٦١٤) و(١٦١٥) في الزكاة، باب كم يؤدي في صدقة الفطر، والنسائي ٥ / ٤٧ في الزكاة، باب فرض زكاة رمضان، وباب فرض زكاة رمضان على المملوك، وباب فرض زكاة رمضان على الصغير، وباب فرض زكاة رمضان على المسلمين دون المعاهدين، وباب كم فرض، وباب السلت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» (١٩٠) . وأحمد (٢/٦٣) (٥٣٠٣) قال: حدثنا عبد الرحمن. والدارمي (١٦٦٨) قال: أخبرنا خالد بن مخلد. والبخاري (٢/١٦١) قال: حدثنا عبد الله بن يوسف. ومسلم (٣/٦٨) قال: حدثنا عبد الله بن مسلمة بن قعنب، وقتيبة بن سعيد. (ح) وحدثنا يحيى بن يحيى. وأبو داود (١٦١١) قال: حدثنا عبد الله بن مسلمة. وابن ماجة (١٨٢٦) قال: حدثنا حفص بن عمرو، قال: حدثنا عبد الرحمن بن مهدي. والترمذي (٦٧٦) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن. والنسائي (٥/٤٨) قال: أخبرنا قتيبة.. (ح) وأخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم. وابن خزيمة (٢٣٩٩) قال: حدثنا الحسن بن محمد الزعفراني، قال: حدثنا عبد الله بن نافع الزبيري، ومحمد بن إدريس. وفي (٢٤٠٠) قال: حدثنا يونس، عن عبد الأعلى، قال: أنبأنا ابن وهب. جميعهم (عبد الرحمن بن مهدي، وخالد بن مخلد، وعبد الله بن يوسف، وعبد الله بن مسلمة، وقتيبة بن سعيد، ويحيى بن يحيى، ومعن بن عيسى، وابن القاسم، وعبد الله بن نافع الزبيري، ومحمد بن إدريس، وابن وهب) عن مالك بن أنس.\n٢ - وأخرجه الحميدي (٧٠١) قال: حدثنا سفيان. وأحمد (٢/٥) (٤٤٨٦) قال: حدثنا إسماعيل. والبخاري (٢/١٦٢) قال: حدثنا أبو النعمان، قال: أخبرنا يزيد بن زريع. وأبو داود (١٦١٥) قال: حدثنا مسدد وسليمان بن داود العتكي. قالا: حدثنا حماد. «مختصرآ على: فعدل الناس بعد بنصف صاع من بر» . والترمذي (٦٧٥) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد. والنسائي (٥/٤٦) قال: أخبرنا عمران بن موسى، عن عبد الوارث. وفي (٥/٤٧) قال: أخبرنا قتيبة، قال: حدثنا حماد. وابن خزيمة (٢٣٩٣) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. وفي (٢٣٩٥) قال: حدثنا أحمد ابن منيع، وزياد بن أيوب، ومؤمل بن هشام، والحسن الزعفراني، قالوا: حدثنا إسماعيل. قال الزعفراني: ابن علية. وفي (٢٣٩٧) قال: حدثنا عمران بن موسى القزاز، قال: حدثنا عبد الوارث. وفي (٢٤١١) قال: حدثنا الحسن بن عبد الله بن منصور الأنطاكي، قال: حدثنا محمد بن كثير، عن عبد الله بن شوذب.\nستتهم - سفيان بن عيينة، وإسماعيل بن إبراهيم بن علية، وحماد بن زيد، ويزيد بن زريع، وعبد الوارث، وعبد الله بن شوذب - عن أيوب.\n٣ - وأخرجه أحمد (٢/٥٥) (٥١٧٤) قال: حدثنا يحيى. وفي (٢/٦٦) (٥٣٣٩) و(٢/١٣٧) (٦٢١٤) قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا سعيد بن عبد الرحمن الجمحي. وفي (٢/١٠٢) (٥٧٨١) قال: حدثنا محمد بن عبيد. والدارمي (١٦٦٩) قال: أخبرنا محمد بن يوسف، عن سفيان. والبخاري (٢/١٦٢) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٣/٦٨) قال: حدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو أسامة. وأبو داود (١٦١٣) قال: حدثنا مسدد، أن يحيى بن سعيد، وبشر بن المفضل حدثاهم (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا أبان. والنسائي (٥/٤٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عيسى. وابن خزيمة (٢٤٠٣) قال: حدثنا بندار، قال: حدثنا يحيى (ح) وحدثنا نصر بن علي الجهضمي، قال: أخبرنا عبد الأعلى. (ح) وحدثنا الصنعاني، قال: حدثنا المعتمر. وفي (٢٤٠٩) قال: حدثنا الحسن بن محمد الزعفراني، قال: حدثنا قبيصة بن عقبة، قال: أخبرنا سفيان.\nجميعهم - يحيى بن سعيد، وسعيد بن عبد الرحمن، ومحمد بن عبيد، وسفيان، وعبد الله بن نمير، وأبو أسامة، وبشر بن المفضل، وأبان بن يزيد بن العطار، وعيسى بن يونس، وعبد الأعلى -عن عبيد الله ابن عمر.\n٤ - وأخرجه أحمد (٢/١١٤) (٥٩٤٢) قال: حدثنا سريج، قال: حدثنا عبد الله.\n٥ - وأخرجه عبد بن حميد (٧٤٣) قال: حدثنا يعلى، قال: حدثنا محمد بن إسحاق.\n٦ - وأخرجه البخاري (٢/١٦١) . وأبو داود (١٦١٢) . والنسائي (٥/٤٨) . ثلاثتهم (البخاري، وأبو داود، والنسائي) قال النسائي: أخبرنا، وقال الآخران: حدثنا يحيى بن محمد بن السكن، قال: حدثنا محمد بن جهضم، قال: حدثنا إسماعيل بن جعفر، عن عمر بن نافع.\n٧ - وأخرجه البخاري (٢/١٦١) قال: حدثنا أحمد بن يونس. ومسلم (٣/٦٨) قال: حدثنا قتيبة بن سعيد (ح) وحدثنا محمد بن رمح. وابن ماجة (١٨٢٥) قال: حدثنا محمد بن رمح المصري. والنسائي في الكبرى «تحفة الأشراف» عن قتيبة.\nثلاثتهم- أحمد بن يونس، وقتيبة بن سعيد، ومحمد بن رمح - عن الليث بن سعد.\n٨ - وأخرجه مسلم (٣/٦٩) قال: حدثنا محمد بن رافع. وابن خزيمة (٢٣٩٨) قال: حدثنا أبو سلمة، محمد بن المغيرة المخزومي، كلاهما (محمد بن رافع، وأبو سلمة المخزومي) قالا: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك.\n٩ - وأخرجه ابن خزيمة (٢٣٩٢) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا المعتمر، عن أبيه.\n١٠ - وأخرجه ابن خزيمة (٢٤٠٤) قال: حدثنا محمد بن عزيز الأيلي، قال: حدثنا سلامة، قال: حدثني عقيل.\n١١ - وأخرجه ابن خزيمة (٢٤٠٥) قال: حدثنا الحسن بن قزعة، قال: حدثنا الفضيل بن سليمان. وفي (٢٤١٦) قال: حدثنا محمد بن يحيى، قال: حدثنا الحميدي، قال: حدثنا عبد العزيز بن أبي حازم. كلاهما - الفضيل، وعبد العزيز -عن موسى بن عقبة.\nجميعهم - مالك، وأيوب، وعبيد الله بن عمر، وعبد الله بن عمر العمري، ومحمد بن إسحاق، وعمر ابن نافع، والليث بن سعد، والضحاك بن عثمان، وسليمان التيمي، وعقيل، وموسى بن عقبة - عن نافع، فذكره.\n(*) زاد عمر بن نافع في روايته: «........وأمر بها أن تؤدى قبل خروج الناس إلى الصلاة» .\n(*) وفي رواية عبد الله بن شوذب، عن أيوب «ابن خزيمة ٢٤١١»: «..... صاعا من شعير، أو صاعا من تمر، أو صاعا من زبيب، أو صاعا من أقط» .\n(*) وفي رواية عبد العزيز بن أبي حازم، عن موسى بن عقبة «ابن خزيمة ٢٤١٦»: «..... صاعا من شعير، أو صاعا من تمر، أو صاعا من سلت» .\nوعن نافع، عن عبد الله بن عمر: «أن رسول الله -ﷺ- أمر بإخراج زكاة الفطر، أن تؤدَّى قبل خروج الناس إلى الصلاة» .\n١ - أخرجه أحمد (٢/٦٧) (٥٣٤٥) قال: حدثنا عتاب، قال: حدثنا عبد الله، قال: أخبرنا أسامة بن زيد.\n٢ - وأخرجه أحمد (٢/١٥١) (٦٣٨٩) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وفي (٢/١٥٤) (٦٤٢٩) قال: حدثنا يحيى بن آدم. وحميد بن عبد الرحمن الرؤاسي، قالا: حدثنا زهير. وعبد بن حميد (٧٨٠) قال: حدثني يحيى بن يحيى، قال: حدثنا أبو خيثمة. والبخاري (٢/١٦٢) قال: حدثنا آدم، قال: حدثنا حفص بن ميسرة. ومسلم (٣/٧٠) قال: حدثنا يحيى بن يحيى، قال: أخبرنا أبو خيثمة. وأبو داود (١٦١٠) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير. والترمذي (٦٧٧) قال: حدثنا مسلم بن عمرو بن مسلم أبو عمرو الحذاء المدني، قال: حدثني عبد الله بن نافع الصائغ، عن ابن أبي الزناد. والنسائي (٥/٥٤) قال: أخبرنا محمد بن معدان بن عيسى، قال: حدثنا الحسن، قال: حدثنا زهير (ح) وأنبأنا محمد بن عبد الله بن بزيع، قال: حدثنا الفضيل. وابن خزيمة (٢٤٢٢) قال: حدثنا عمر بن حفص الشيباني، قال: حدثنا عبد المجيد بن عبد العزيز بن أبي رواد، قال: حدثنا ابن جريج. وفي (٢٤٢٣) قال: حدثنا الربيع بن سليمان المرادي، وبحر بن نصر الخولاني، قالا: حدثنا ابن وهب، قال: أخبرني ابن أبي الزناد.\nخمستهم - ابن جريج، وزهير أبو خيثمة، وحفص بن ميسرة، وابن أبي الزناد، والفضيل - عن موسى ابن عقبة.\n٣ - وأخرجه أحمد (٢/١٥٧) (٦٤٦٧) . ومسلم (٣/٧٠) قال: حدثنا محمد بن رافع. وابن خزيمة (٢٤٢١) قال: حدثنا أبو سلمة، يحيى بن المغيرة المخزومي. ثلاثتهم - أحمد بن حنبل، ومحمد بن رافع، وأبو سلمة المخزومي - قالوا: حدثنا ابن أبي فديك - هو محمد بن إسماعيل -، قال: حدثنا الضحاك - يعني ابن عثمان -.\nثلاثتهم - أسامة بن زيد، وموسى بن عقبة، والضحاك بن عثمان - عن نافع، فذكره.\n* وعن نافع، عن ابن عمر، قال: «كان الناسُ يُخْرِجُونَ عَنْ صدقة الْفِطْرِ فِي عَهْدِ رَسُولِ اللَّهِ -ﷺ- صَاعا مِنْ شعير، أو تمر، أو سُلْت، أو زبيب» .\nأخرجه أبو داود (١٦١٤) قال: حدثنا الهيثم بن خالد الجُهني، و«النسائي» (٥/٥٣) قال: أخبرنا موسى بن عبد الرحمن.\nكلاهما - الهيثم بن خالد، وموسى بن عبد الرحمن- قالا: حدثنا حسي، هو ابن علي الجعفي، عن زائدة، قال: حدثنا عبد العزيز بن أبي رَوَّاد، عن نافع، فذكره.\n* وعن نافع، عن ابن عمر، قال: «لم تكن الصدقة على عهد رسول الله -ﷺ-، إلا التمر والزبيب والشعير، ولم تكن الحِنطة» .\nأخرجه ابن خزيمة (٢٤٠٦)، قال: حدثنا محمد بن سفيان بن أبي الزرد الأبلي، قال: حدثنا عُبيدالله بن موسى، قال: أخبرنا فُضَيل بن غَزوان، عن نافع، فذكره.","vol":"4","page":636},{"text":"٢٧٢٨ - (خ م ط ت د س) أبو سعيد الخدري - ﵁ -: قال: «كُنَّا نُخْرِج زكاة الفطر صاعًا من طعام، أو صاعًا من شعير، أَو صاعًا من تمر، أَو صاعًا من أَقِطٍ، أَو صاعًا من زبيب»، زاد في رواية: «فلما جاء معاوية، وجاءت السَّمْراءُ، قال: أَرى مُدًَّا من هذه يَعْدِلُ مُديَّنِ» .\nوفي روايةٍ: «كنا نُخرِج في عهد رسول الله - ﷺ- يومَ الفطر: صاعًا من طعام، قال أَبو سعيد: وكان طعامنا الشعير، والزبيب، والأقِط، والتمر» .\nوفي أخرى قال: «كنا نُطْعِمُ الصدقة صاعًا من شعير» لم يزد على هذا. وفي ⦗٦٤٠⦘ أخرى «كنا نخرج زكاة الفطر ورسولُ الله - ﷺ- فينا، عن كل صغير، وكبير، حُر، ومملوك، من ثلاثة أصناف: صاعًا من تمر، صاعًا من أَقِطٍ، صاعًا من شعير، فلم نزل نُخْرِجه حتى كان معاويةُ، فرأى أن مُدَّين من بُرٍّ تَعْدِلُ صاعًا من تمرٍ. قال أبو سعيد: فأما أنا فلا أزال أخرجه كذلك» . وفي رواية «فلا أَزال أُخرجه كما كنت أخرجه، ما عِشتُ» . أخرجه البخاري، ومسلم، وأخرج الموطأ الرواية الأولى، إِلى قوله: «أو زبيبٍ» .\nوفي رواية الترمذي مثل الأولى، ثم قال: «فلم نَزَلْ نُخرِجُهُ حتى قَدِمَ معاويةُ، فتكلم، فكان فيما كلَّم به الناسَ: إني لأرَى مُدَّينِ من سمراءِ الشام يَعْدِلُ صاعًا من تمر، قال: فأخذ الناسُ بذلك، قال أبو سعيد: فأنا لا أَزال أُخرِجه كما كنت أخرجه» . وفي رواية أبي داود مثل رواية الترمذي، وزاد في أوله بعد قوله: «زكاة الفطر عن كل صغير وكبير، حُر أو مملوك، صاعًا من طعام، أو صاعًا من أَقط» ولم يذكر مع الأقط لفظة الصاع، وذكرها مع الشعير وما بعده، وقال فيه: «حتى قدم معاوية حاجًا أو معتمِرًا، وكلَّم الناسَ على المنبر» .\nقال أبو داود: وفي رواية عنه: «أو صاعًا من حنطةٍ»، وليس بمحفوظ. وفي رواية «نصف صاعٍ [من] بُرّ» وهو وَهمٌ ممن روى عنه.\nوفي أُخرى: أن أبا سعيد قال: «لا أُخْرِجُ أبدًا إِلا صاعًا، إِنَّا كُنَّا ⦗٦٤١⦘ نُخْرِج على عهد رسول الله - ﷺ- صاعَ تمرٍ، أَو صاع شعير، أو أَقِط، أو زبيب» .\nقال أبو داود: وزاد سفيان بن عُيينة: «أو صاعًا من دقيق» فأَنكروا عليه الدقيق، فتركه سفيان.\nقال أَبو داود: وهذه الزيادة وهمٌ من ابن عيينة.\nوأخرج النسائي الرواية الخامسة، التي فيها: «كُنَّا نخرجها من ثلاثة أصناف» .\nوله في أخرى، قال: «لم نخرج على عهد رسولِ الله - ﷺ- إِلا صاعًا من تمر، أَو صاعًا من شعير، أو صاعًا من زبيب، أو صاعًا من دقيق، أَو صاعًا من أَقِطٍ، أَو صاعًا من سُلْتٍ - ثم شك سفيان، فقال: دقيق، أو سلت» (١) . ⦗٦٤٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أقِط): الأقط: لبن جامد.\n(السمراء، والقمح): الحنطة.\n_________\n(١) رواه البخاري ٣ / ٢٩٤ في الزكاة، باب صاع من شعير، وباب صدقة الفطر صاعًا من طعام، وباب صاع من زبيب، وباب الصدقة قبل العيد، ومسلم رقم (٩٨٥) في الزكاة، باب زكاة الفطر على المسلمين من التمر والشعير، والموطأ ١ / ٢٨٤ في الزكاة، باب مكيلة زكاة الفطر، والترمذي رقم (٦٧٣) في الزكاة، باب في صدقة الفطر، وأبو داود رقم (١٦١٦) و(١٦١٧) و(١٦١٨) في الزكاة، باب كم يؤدي في صدقة الفطر، والنسائي ٥ / ٥١ في الزكاة، باب التمر في زكاة الفطر، وباب الزبيب، وباب الدقيق، وباب الشعير وباب الأقط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عياض بن عبد الله، عن أبي سعيد الخدري، قال.\n١ - أخرجه مالك في «الموطأ» (١٩١) . وأحمد (٣/٧٣) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان والدارمي (١٦٧١) قال: حدثنا خالد بن مخلد، قال: حدثنا مالك. وفي (١٦٧٢) قال: أخبرنا عبيد الله بن موسى، عن سفيان. والبخاري (٢/١٦١) قال: حدثنا قبيصة، قال: حدثنا سفيان. وفي (٢/١٦١) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٢/١٦١) قال: حدثنا عبد الله ابن منير، سمع يزيد العدني، قال: حدثنا سفيان. وفي (٢/١٦٢) قال: حدثنا معاذ بن فضالة، قال: حدثنا أبو عمر حفص بن ميسرة. ومسلم (٣/٦٩) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. والترمذي (٦٧٣) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، عن سفيان. والنسائي (٥/٥١) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا وكيع، عن سفيان.\nثلاثتهم - مالك، وسفيان الثوري، وأبو عمر حفص بن ميسرة - عن زيد بن أسلم.\n٢ - وأخرجه الحميدي (٧٤٢) قال: حدثنا سفيان. ومسلم (٣/٧٠) قال: حدثني عمرو الناقد، قال: حدثنا حاتم بن إسماعيل. وأبو داود (١٦١٨) قال: حدثنا حامد بن يحيى، قال: أخبرنا سفيان (ح) وحدثنا مسدد، قال: حدثنا يحيى. والنسائي (٥/٥٢) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. وابن خزيمة (٢٤١٣) قال: حدثنا بندار، قال: حدثنا حماد بن مسعدة، وفي (٢٤١٤) قال حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، وحاتم، ويحيى بن سعيد، وابن مسعدة - عن ابن عجلان.\n٣ - وأخرجه أحمد (٣/٢٣) قال: حدثنا يحيى. وفي (٣/٩٨) قال: حدثنا وكيع. وفي (٣/٩٨) أيضا. قال: حدثنا عبد الرزاق. والدارمي (١٦٧٠) قال: حدثنا عثمان بن عمر. ومسلم (٣/٦٩) . وأبو داود (١٦١٦) قالا: حدثنا عبد الله بن مسلمة بن قعنب. وابن ماجة (١٨٢٩) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي (٥/٥١) قال: أخبرنا هناد بن السري، عن وكيع. وفي (٥/٥٣) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (٢٤٠٧) قال: حدثنا بندار، قال: حدثنا يحيى. وفي (٢٤٠٨) قال: حدثنا ابن حجر، قال: حدثنا إسماعيل بن جعفر. وفي (٢٤١٨) قال: حدثنا جعفر ابن محمد، قال: حدثنا وكيع.\nستتهم - يحيى بن سعيد، ووكيع، وعبد الرزاق، وعثمان، وعبد الله بن مسلمة، وإسماعيل بن جعفر-عن داود بن قيس الفراء.\n٤ - وأخرجه مسلم (٣/٦٩) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق. عن معمر، عن إسماعل بن أمية.\n٥ - وأخرجه مسلم (٣/٦٩) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. والنسائي (٥/٥١) قال: أخبرني محمد بن علي بن حرب، قال: حدثنا محرز بن الوضاح، عن إسماعيل «وهو ابن أمية» .\nكلاهما (ابن جريج، وإسماعيل) عن الحارث بن عبد الرحمن بن أبي ذباب.\n٦ - وأخرجه أبو داود (١٦١٧) قال: حدثنا مسدد، قال: أخبرنا إسماعيل، عن ابن إسحاق، والنسائي (٥/٥٣) قال: أخبرنا عيسى بن حماد، قال: أنبأنا الليث، عن يزيد. وابن خزيمة (٢٤١٩) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن علية، عن محمد بن إسحاق. كلاهما (ابن إسحاق، ويزيد بن الهاد) عن عبد الله بن عثمان بن حكيم بن حزام.\nستتهم - زيد، وابن عجلان، وداود، وإسماعيل بن أمية، والحارث، وعبد الله- عن عياض بن عبد الله ابن سعد بن أبي سرح، فذكره.\n(*) في رواية سفيان بن عيينة زاد «أو صاع من دقيق» قال حامد: فأنكروا عليه، فتركه سفيان، قال أبو داود: فهذه الزيادة وهم من ابن عيينة. «سنن أبي داود ١٦١٨» .\n(*) جاءت الروايات مطولة ومختصرة.","vol":"4","page":639},{"text":"٢٧٢٩ - (د) عبد الله بن ثعلبة - أو ثعلبة بن عبد الله بن أبي صعير - ﵀-: عن أبيه قال: قال رسول الله - ﷺ-: «زكاةُ الفطر صاعٌ من بُرٍّ، أَو قَمحٍ عن كل اثنين، صغيرٍ أَو كبيرٍ، حُرٍّ، أو عبد، ذكر أو أُنثى، أَما غَنِيُّكم: فيُزَكِّيهِ اللهُ، وأما فقيرُكم: فَيَرُدُّ الله تعالى عليه أكثر مما أعطى» . زاد في رواية: «غَنيٍّ أَو فقير» .\nوفي رواية: «قال: قام رسولُ الله - ﷺ- خطيبًا، فأَمر بصدقة الفطر، صاعَ تمرٍ، أَو صاعَ شعير، عن كل رأْس» . زاد في رواية: «أو صاعَ بُرٍّ، أو قمح، بين اثنين - ثم اتفقا- عن الصغير والكبير، والحرِّ والعبد» .\nوفي أخرى: «أَن رسولَ الله - ﷺ- خطب الناس قبل الفطر بيومين ... فذكر الحديث بمعناه» [أَخرجه أبو داود] (١) .\n_________\n(١) رقم (١٦١٩) و(١٦٢٠) و(١٦٢١) في الزكاة، باب من روى نصف صاع من قمح، وهو حديث حسن، وله شواهد كثيرة بمعناه، منها الذي بعده، وفي الحديث دليل على أن صدقة الفطر نصف صاع من حنطة، وبه قال أبو حنيفة، وهو اختيار ابن تيمية، وابن قيم الجوزية.","vol":"4","page":642},{"text":"٢٧٣٠ - (ت) عمرو بن شعيب - ﵀ -: عن أَبيه عن جده «أَنَّ ⦗٦٤٣⦘ النبيَّ - ﷺ- بعث مُنَادِيًا في فِجَاج مكة: ألا إِنَّ صدقة الفطر واجبة على كل مسلم، ذكرٍ أو أُنثى، حر أو عبد، صغير أو كبير: مُدَّان من قمح أَو سِواه، أو صاعٌ من طعام» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٦٧٤) في الزكاة، باب ما جاء في صدقة الفطر، وهو حديث حسن، يشهد له معنى الحديث الذي قبله.","vol":"4","page":642},{"text":"٢٧٣١ - (د س) الحسن البصري - ﵀ -: قال: خطب ابن عباس (١) في آخر رمضان، على منبر البصرة، فقال: أَخرِجوا صدقة صومكم، وكأنَّ الناسَ لم يعلموا، فقال: مَن ها هنا من أهل المدينة؟ قوموا إلى إخوانكم فعلِّموهم، فإنهم لا يعلمون، ثم قال: فرض رسولُ الله - ﷺ- هذه الصدقة: صاعًا من تمر، أو من شعير، أو نصف صاع من قمح، على كل حر أو مملوك، ذكر أو أُنثى صغير أَو كبير، فلما قدم عليّ رأَى رُخْصَ السِّعْرِ، فقال: قد أَوسع الله عليكم، فلو جعلتُمُوه (٢) صاعًا من كل شيء؟. ⦗٦٤٤⦘\n[قال حميد - وهو الطويل -: وكان الحسن يرى صدقة رمضان على من صَام] . أَخرجه أَبو داود.\nوفي رواية النسائي، بعد قوله: «فإنهم لا يعلمون»: أن رسولَ الله - ﷺ- فرض صدقة الفطر على الكبير والصغير، والحرِّ والعبد، والذكر والأنثى: نصفَ صاعٍ من بُرّ، أو صاعًا من تمر أَو شعير. وفي أخرى للنسائي مختصرًا: قال ابن عباس - في صدقة الفطر -: «صاعًا من طعام، أَو صاعًا من شعير، أو صاعًا من تمر، أو صاعًا من أَقِط» (٣) .\n_________\n(١) وقد تكلم العلماء في سماع الحسن من ابن عباس، ولقائه به، والذي يرجح أنه لقيه وسمع منه، ما رواه أحمد في مسنده رقم (٣١٢٦) قال: حدثنا هشيم، أخبرنا منصور، عن ابن سيرين أن جنازة مرت بالحسن وابن عباس، فقام الحسن ولم يقم ابن عباس، فقال الحسن لابن عباس: أقام لها رسول الله ﷺ؟ فقال: قام وقعد، وهذا إسناده صحيح، وقد تكلموا أيضًا في سماع ابن سيرين من ابن عباس، والذي يرجح سماعه منه، ما رواه أيضًا أحمد في مسنده رقم (٢١٨٨) من حديث أيوب عن ابن سيرين أن ابن عباس حدثه أن رسول الله ﷺ تعرق كتفًا ثم قام: فصلى ولم يتوضأ، وإسناده صحيح.\n(٢) في الأصل: فلو جعلتموها، وما أثبتناه من نسخ أبي داود المطبوعة.\n(٣) رواه أبو داود رقم (١٦٢٢) في الزكاة، باب من روى نصف صاع من قمح، والنسائي ٥ / ٥٠ و٥١ في الزكاة، باب مكيلة زكاة الفطر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أحمد (١/٢٢٨) (٢٠١٨) قال: حدثنا يحيى. وفي (١/٣٥١) (٣٢٩١) قال: حدثنا يزيد. وأبو داود (١٦٢٢) قال: حدثنا محمد بن المثنى، قال: حدثنا سهل بن يوسف. والنسائي (٣/١٩٠) و(٥/٥٢) قال: أخبرنا علي بن حجر، قال: حدثنا يزيد بن هارون. وفي (٥/٥٠) قال: أخبرنا محمد بن المثنى، قال: حدثنا خالد «وهو ابن الحارث» .\nأربعتهم- يحيى، ويزيد بن هارون، وسهل، وخالد بن الحارث - عن حميد، عن الحسن، فذكره.\nقلت: الراجح عدم ثبات سماع الحسن من عبد الله بن عباس وفي ذلك قال الحافظ في «التهذيب» (٢/٢٦٧) قال علي بن المديني: ولم يسمع من ابن عباس، وما رآه قط، كان الحسن بالمدينة أيام كان ابن عباس بالبصرة، وقال أيضا في قول الحسن خطبنا ابن عباس بالبصرة، قال: إنما أراد خطب أهل البصرة، كقول ثابت: قدم علينا عمران بن حصين، وكذا قال أبو حاتم، وقال بهز بن أسد: لم يسمع الحسن من ابن عباس، ولا من أبي هريرة.","vol":"4","page":643},{"text":"٢٧٣٢ - (د) عبد الله بن عمر - ﵄ -: قال: «فرضَ رسولُ الله - ﷺ- زكاة الفطر طُهْرَة للصائم (١) من اللَّغْوِ والرَّفَثِ، وطُعْمَة للمساكين، من أدَّاها قبل الصلاة فهي زكاةٌ مقبولة، ومن أدَّاها بعد الصلاة فهي صدقة من الصدقات» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللغو): ما لا يعقد عليه القلب من القول. ⦗٦٤٥⦘\n(الرفث): هاهنا: الفحش من الكلام.\n_________\n(١) في الأصل: طهر الصيام.\n(٢) رقم (١٦٠٩) في الزكاة، باب زكاة الفطر، ورواه أيضًا ابن ماجة رقم (١٨٢٧) في الزكاة، باب صدقة الفطر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الحديث بهذا اللفظ عن ابن عباس:\nأخرجه أبو داود (١٦٠٩) قال: حدثنا محمود بن خالد الدمشقي، وعبد الله بن عبد الرحمن السمرقندي. وابن ماجة (١٨٢٧) قال: حدثنا عبد الله بن أحمد بن بشير بن ذكوان، وأحمد بن الأزهر.\nأربعتهم - محمود، وعبد الله بن عبد الرحمن، وعبد الله بن أحمد بن بشير، وأحمد بن الأزهر - قالوا: حدثنا مروان بن محمد، قال: حدثنا أبو يزيد الخولاني، عن سيار بن عبد الرحمن الصدفي، عن عكرمة، فذكره.\nفي رواية أبي داود: - أبو يزيد الخولاني، وكان شيخ صدق، وكان ابن وهب يروي عنه -.\nأما لفظ ابن عمر قال: أمرنا رسول الله -ﷺ- بزكاة الفطر أن تؤدى قبل خروج الناس إلى الصلاة، قال: فكان ابن عمر يؤديها قبل ذلك باليوم واليومين.\nأخرجه أبو داود (١٦١٠) قال: ثنا عبد الله بن محمد النفيلي، قال: ثنا زهير، قال: ثنا موسى بن عقبة، عن نافع، عن ابن عمر قال، فذكره.\nوقال الحافظ في «التلخيص» (٢/١٨٣): وللحاكم من وجه آخر عن عطاء، عن ابن عباس.","vol":"4","page":644},{"text":"٢٧٣٣ - (خ) نافع - مولى ابن عمر - ﵃ -: «أَن ابن عمر كان يُعطي زكاة رمضان بِمُدِّ النبي - ﷺ-: المُدِّ الأول، وفي كفارة اليمين: بِمُدِّ النبيِّ - ﷺ-» .\nقال أَبو قتيبة - سلم بن قتيبة -: قال لنا مالك: مُدُّنا أعظمُ من مُدِّكم، ولا نَرى الفضل إِلا في مُدِّ النبي - ﷺ-. قال: وقال لي مالك: لو جاءكم أَمير، فضرب مُدًّا أصغر من مُدِّ النبي - ﷺ-، بأيِّ شيءٍ كنتم تُعْطُون؟ قلنا: نُعْطي بِمُدِّ النبي - ﷺ-، قال: «أَفلا ترى أن الأمر إِنما يعود إِلى مُدِّ النبي - ﷺ-؟» . أَخرجه البخاري (١) .\n_________\n(١) ١١ / ٥١٧ في الأيمان والنذور، باب صاع المدينة ومد النبي ﷺ وبركته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦٧١٣) قال: ثنا منذر بن الوليد الجارودي، قال: ثنا أبو قتيبة وهو مسلم، قال: ثنا مالك، عن نافع، فذكره.","vol":"4","page":645},{"text":"٢٧٣٤ - (خ س) السائب بن يزيد - ﵁ -: قال: «كان الصاعُ على عهد رسول الله - ﷺ- مُدًا وثُلُثًا بمدِّكم اليومَ، فَزِيدَ فيه في زمن عمر بن عبد العزيز» .\nزاد في رواية: «وكان السائب قد حُجَّ به في ثَقَل النبي - ﷺ-» . فرَّقه البخاري في موضعين.\nوفي رواية، قال السائب: «حُجَّ بي مع النبي - ﷺ- وأنا ابنُ سبع ⦗٦٤٦⦘ سنين» . وأخرج النسائي الرواية الأولى (١) .\n_________\n(١) رواه البخاري ١١ / ٥١٧ في الأيمان والنذور، باب صاع المدينة ومد النبي ﷺ، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق العلم، والنسائي ٥ / ٥٤ في الزكاة، باب كم الصاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٨١) قال: ثنا عثمان بن أبي شيبة. وفي (٩/١٢٩) قال: ثنا عمرو بن زرارة. والنسائي (٥/٥٤) قال: نا عمرو بن زرارة. (ح) وثنيه زياد بن أيوب.\nثلاثتهم (عثمان، وعمرو، وزياد) عن القاسم بن مالك المزني، عن الجعيد، فذكره.","vol":"4","page":645},{"text":"٢٧٣٥ - (س) قيس بن سعد بن عبادة - ﵄ -: قال: «أمرنا رسولُ الله - ﷺ- بصدقة الفطر، قبل أن تَنزِل الزكاة، فلما نَزَلَت الزكاةُ لم يأمرنا ولم يَنهَنَا ونحن نفعله» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ٤٩ في الزكاة، باب فرض صدقة الفطر قبل نزول الزكاة، وفي سنده عمرو بن شرحبيل بن سعيد بن سعد بن عباد الأنصاري الخزرجي المدني، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢١) و(٦/٦) قال: حدثنا وكيع. وفي (٦/٦) قال: حدثنا يزيد بن هارون. وابن ماجة (١٨٢٨) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي (٥/٤٩) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا وكيع. وفي الكبرى «الورقة ٣٨» قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا وكيع. وابن خزيمة (٢٣٩٤) قال: حدثنا جعفر بن محمد الثعلبي، قال: حدثنا وكيع.\nكلاهما - وكيع، ويزيد بن هارون - عن سفيان الثوري، عن سلمة بن كهيل، عن القاسم بن مخيمرة، عن أبي عمار الهمداني، فذكره.\n(*) رواية وكيع عند أحمد (٣/٤٢١) .والنسائي في الكبرى مختصرة على زيادة يزيد بن هارون.\n(*) قال أبو عبد الرحمن النسائي: أبو عمار اسمه عريب بن حميد، وعمرو بن شرحبيل يكنى أبا ميسرة، وسلمة بن كهيل خالف الحكم في إسناده، والحكم أثبت من سلمة بن كهيل.","vol":"4","page":646},{"text":"<span data-type=\"title\" id=toc-542>الباب الرابع: في عامل الزكاة وما يجب له وعليه</span>\n٢٧٣٦ - (خ م د) أبو حميد الساعدي - ﵁ -: قال: «استعمل النبيُّ - ﷺ- رجلًا من الأَزدِ - يقال له: ابن اللُّتْبِيَّة - على الصدقة، فلما قَدِم قال: هذا لكم، وهذا أُهدِيَ إليَّ، قال: فقام رسولُ الله - ﷺ-، فَحَمِدَ الله وأثنى عليه، ثم قال: أما بعدُ، فإِني أستعمل الرجل منكم على العمل مما ولاني الله، فيأتي فيقول: هذا لكم، وهذا هدَّيةٌ أُهديت لي، أفلا جلس في بيت ⦗٦٤٧⦘ أبيه، وأُمه، حتى تأتيَه هَدِيَّتُهُ إن كان صادقًا؟ واللهِ لا يأخذ أَحدٌ منكم شيئًا بغير حَقِّه إِلا لَقيَ الله يحمله يوم القيامة، فلا أعرِفَنَّ أحدًا منكم لَقيَ الله يَحْمل بعيرًا له رُغَاءٌ، أَو بقرة لها خُوارٌ، أو شاة تَيْعَرُ، ثم رفع يديه حتى رُئِيَ بياضُ إِبطَيْهِ، يقول: اللهم هل بلغت؟» . وفي رواية: «سَلُوا زيد بن ثابت، فإِنَّهُ كان حاضرًا معي» . وفيه «فلما جاء حاسَبه»، ومنهم من قال: «ابن الأُتبيَّةِ على صدقات بني سُلَيم» . أَخرجه البخاري، ومسلم، وأَبو داود. وزاد أَبو داود: «اللَّهمَّ هل بَلَّغْتُ؟» أخرى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخوار): صوت البقرة، و(اليعار): صوت الشاة، وقد ذكر.\n_________\n(١) رواه البخاري ١٢ / ٣٠٦ و٣٠٧ في الحيل، باب احتيال العامل ليهدى له، وفي الجمعة، باب من قال في الخطبة بعد الثناء: أما بعد، وفي الزكاة، باب قول الله تعالى: ﴿والعاملين عليها﴾، وفي الهبة، باب من لم يقبل الهدية لعلة، وفي الأيمان والنذور، باب كيف كانت يمين النبي ﷺ، وفي الأحكام، باب هدايا العمال، وباب محاسبة الإمام عماله، ومسلم رقم (١٨٣٢) في الإمارة، باب تحريم هدايا العمال، وأبو داود رقم (٢٩٤٦) في الإمارة، باب هدايا العمال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٢٤) قال: حدثنا إسحاق بن عيسى، قال: حدثنا إسماعيل بن عياش، عن يحيى بن سعيد عن عروة بن الزبير، فذكره.\n١ - أخرجه الحميدي (٨٤٠) قال: حدثنا سفيان، قال: حدثنا الزهري، وهشام بن عروة.\n٢ - وأخرجه أحمد (٥/٤٢٣) قال: حدثنا سفيان. والدارمي (١٦٧٦) و(٢٤٩٦) قال: أخبرنا أبو اليمان الحكم بن نافع، قال: أخبرنا شعيب. والبخاري (٢/١٤) و(٨/١٦٢) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٣/٢٠٩) قال: حدثنا عبد الله بن محمد، قال: حدثنا سفيان. وفي (٩/٨٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٦/١١) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وابن أبي عمر، قالوا: حدثنا سفيان بن عيينة. (ح) وحدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: حدثنا معمر. وأبو داود (٢٩٤٦) قال: حدثنا ابن السرح، وابن أبي خلف، قالا: حدثنا سفيان. وابن خزيمة (٢٣٣٩) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. ثلاثتهم- سفيان بن عيينة، وشعيب، ومعمر - عن الزهري.\n٣ - وأخرجه البخاري (٢/١٦٠) قال: حدثنا يوسف بن موسى قال: حدثنا أبو أسامة. وفي (٩/٣٦) قال: حدثنا عبيد بن إسماعيل، قال: حدثنا أبو أسامة. وفي (٩/٩٥) قال: حدثنا محمد، قال: أخبرنا عبدة. ومسلم (٦/١١) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا أبو أسامة. وفي (٦/١٢) قال: حدثنا أو كريب، قال: حدثنا عبدة، وابن نمير، وأبو معاوية. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. وابن خزيمة (٢٣٤٠) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة.\nستتهم -أبو أسامة، وعبدة، وابن نمير، وأبو معاوية، وعبد الرحيم بن سليمان، وسفيان - عن هشام بن عروة.\n٤ - وأخرجه مسلم (٦/١٢) قال: وحدثناه إسحاق بن إبراهيم قال: أخبرنا جرير. وابن خزيمة (٢٣٨٢) قال: حدثنا أبو بشر الواسطي، قال: حدثنا خالد، يعني ابن عبد الله. كلاهما (جرير، وخالد) عن الشيباني، عن عبد الله بن ذكوان.\nثلاثتهم -الزهري، وهشام، وعبد الله بن ذكوان - عن عروة بن الزبير، فذكره.\n(*) في رواية الحميدي، وأحمد، والدارمي والبخاري (٣/٢٠٩) ومسلم (٦/١٢): قال أبو حميد الساعدي: وسلوا زيد بن ثابت، فإنه كان حاضرا معي.\n* الروايات مطولة ومختصرة.","vol":"4","page":646},{"text":"٢٧٣٧ - (م د) عدي بن عميرة الكندي - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «من استعملناه منكم على عملٍ، فَكتَمَنَا مِخْيَطًا فما فوقه، كان غُلُولًا، يأتي به يوم القيامة. قال: فقام إليه رجلٌ أسودُ من الأنصار، كأني أنظر إليه، فقال: يا رسول الله، اقبَل عَنِّي عملك؟ قال: ⦗٦٤٨⦘ ومالك؟ قال: سمعتُك تقول كذا وكذا، قال: وأنا أقوله الآن: من استعملناه منكم على عمل فَلْيَجىءْ بقليله وكثيره، فما أُوتيَ منه أَخذَ، وما نُهيَ عنه انتهى» . أَخرجه مسلم، وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (١٨٣٣) في الإمارة، باب تحريم هدايا العمال، وأبو داود رقم (٣٥٨١) في الأقضية، باب في هدايا العمال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٩٤) قال: حدثنا سفيان. وأحمد (٤/١٩٢) قال: حدثنا يحيى بن سعيد. (ح) وحدثنا يزيد بن هارون. (ح) وحدثنا وكيع. وفي (٤/١٩٢) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. ومسلم (٦/١٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع بن الجراح. وفي (٦/١٣) قال: حدثناه محمد بن عبد الله بن نمير، قال: حدثنا أبي، ومحمد بن بشر (ح) وحدثني محمد بن رافع، قال: حدثنا أبو أسامة. (ح) وحدثناه إسحاق بن إبراهيم الحنظلي، قال: أخبرنا الفضل بن موسى. وأبو داود (٣٥٨١) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن خزيمة (٢٣٣٨) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى.\nتسعتهم - سفيان، ويحيى بن سعيد، ويزيد بن هارون، ووكيع بن الجراح، وسعيد، وعبد الله بن نمير، ومحمد بن بشر، وأبو أسامة، والفضل بن موسى - عن إسماعيل بن أبي خالد، عن قيس بن أبي محازم، فذكره.","vol":"4","page":647},{"text":"٢٧٣٨ - (د) أبو مسعود الأنصاري - ﵁ -: قال: «بعثني رسولُ الله - ﷺ- ساعِيًا، ثم قال: انْطَلِقْ أَبا مسعود، لا أُلْفِيَنَّكَ تجيء يوم القيامة على ظهرك بعير من إِبل الصدقة له رُغَاءٌ قد غَلَلْتَهُ، قال: فقلت: إِذا لا أنطلق، قال: إِذا لا أُكْرِهُكَ» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غللته): الغلول: الخيانة والسرقة من غلول الغنائم.\n_________\n(١) رقم (٢٩٤٧) في الإمارة، باب في غلول الصدقة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٤٧) قال: ثنا عثمان بن أبي شيبة، قال: ثنا جرير، عن مطرف، عن أبي الجهم، فذكره.","vol":"4","page":648},{"text":"٢٧٣٩ - (د) إبراهيم بن عطاء مولى عمران بن حصين: عن أبيه، قال: «إِن زيادًا - أو بعض الأمراء - بعث عمران بن حصين على الصدقة، فأخذها من الأغنياء، وردَّهَا على الفقراء، فلما رجع قال لعمران: أَين المال؟ قال: وللمال أرْسَلْتَني؟ أخذناها من حيثُ كنا نأخذها على عهد رسول الله - ﷺ-، ووضعناها حيث كُنَّا نضعها على عهد رسول الله - ﷺ-» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٦٢٥) في الزكاة، باب في الزكاة هل تحمل من بلد إلى بلد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٢٥) قال: ثنا نصر بن علي، قال: نا أبي، قال: نا إبراهيم بن عطاء مولى عمران بن حصين، عن أبيه، فذكره.","vol":"4","page":648},{"text":"٢٧٤٠ - (م ت د س) جرير بن عبد الله البجلي - ﵁ -: قال: قال رسول الله - ﷺ-: «إِذا أَتاكم المُصَدِّقُ فَليَصدُر عنكم وهو راضٍ» . وفي روايةٍ قال: جاء ناسٌ من الأعراب إِلى رسولِ الله -ﷺ-، فقالوا: إن ناسًا من المصدِّقين يأتوننا فيظلمونا، قال: فقال رسولُ الله -ﷺ-: «أَرضوا مُصَدِّقيكم، قال جرير: ما صدر عني مُصَدِّقٌ منذ سمعتُ هذا من رسولِ الله - ﷺ- إِلا وهو عَنِّي راضٍ» . أخرجه مسلم.\nوفي رواية الترمذي، والنسائي: «إِذا جاءكم المصدِّق، فلا يُفَارِقَنَّكم إِلا عن رِضىٍ» . وفي رواية أبي داود، والنسائي مثل الرواية الثانية، إِلى قوله: «مصدِّقيكم» . ثم قال: «قالوا: يا رسول الله، وإِن ظَلَمونا؟ قال: أرضوا مصدِّقيكم»، زاد في رواية: «وإن ظُلِمْتُم»، قال جرير: «فما صدر عني ... وذكر باقيه» (١) .\n_________\n(١) رواه مسلم رقم (٩٨٩) في الزكاة، باب إرضاء السعاة، وباب إرضاء الساعي ما لم يطلب حرامًا، والترمذي رقم (٦٤٧) في الزكاة، باب ما جاء في رضى المصدق، وأبو داود رقم (١٥٨٩) في الزكاة، باب رضى المصدق، والنسائي ٥ / ٣١ في الزكاة، باب إذا جاوز في الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٧٩٦) قال: حدثنا سفيان. والدارمي (١٦٧٧) قال: أخبرنا عمرو بن عون،قال: أخبرنا هشيم.\nكلاهما (سفيان، وهشيم) عن داود بن أبي هند، ومجالد.\n٢ - وأخرجه أحمد (٤/٣٦٠) قال: حدثنا يزيد بن هارون. وفي (٤/٣٦١) قال: حدثنا محمد بن أبي عدي. والدارمي (١٦٧٨) قال: حدثني محمد بن عيينة،عن أبي إسحاق الفزاري. ومسلم (٣/١٢١) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث، وأبو خالد الأحمر. (ح) وحدثنا محمد بن المثني، قال: حدثنا عبد الوهاب،وابن أبي عدي، وعبد الأعلى، (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل بن إبراهيم. والترمذي (٦٤٨) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا سفيان بن عيينة. والنسائي (٥/٣١) قال: أخبرنا زياد بن أيوب، قال: حدثنا إسماعيل، هو ابن علية. وابن خزيمة (٢٣٤١) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب (ح) وحدثنا محمد بن بشار بندار أيضا، قال: حدثنا ابن أبي عدي (ح) وحدثنا أبو موسى، قال: حدثنا عبد الوهاب (ح) وحدثنا أبو موسى، قال: حدثنا ابن أبي عدي، وعبد الأعلى (ح) وحدثنا بندار، وأبو موسى، ويحيى بن حكيم، قالوا: حدثنا يزيد بن هارون. (ح) وحدثنا أبو هاشم زياد بن أيوب، قال: حدثنا إسماعيل. (ح) وحدثنا يحيى بن حبيب الحارثي، ومحمد بن عبد الأعلى الصنعاني، قالا: حدثنا بشر، وهو ابن المفضل، (ح) وحدثنا يحيى بن حكيم، قال: حدثنا أبو بحر عبد الرحمن بن عثمان. جميعهم - يزيد بن هارون، وابن أبي عدي، وأبو إسحاق، وهشيم، وحفص، وأبو خالد، وعبد الوهاب، وعبد الأعلى، وإسماعيل، وسفيان، وبشر، وعبد الرحمن - عن داود بن أبي هند.\n٣ - وأخرجه أحمد (٤/٣٦٤) قال: حدثنا محمد بن يزيد الواسطي. وفي (٤/٣٦٥) قال: حدثنا يحيى ابن سعيد. وعبدة - هو ابن سليمان -. والترمذي (٦٤٧) قال: حدثنا علي بن حجر. قال: أخبرنا محمد بن يزيد. ثلاثتهم -محمد، ويحيى، وعبدة - عن مجالد بن سعيد.\n٤ - وأخرجه ابن ماجة (١٨٠٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن إسرائيل، عن جابر.\nثلاثتهم -داود، ومجالد، وجابر الجعفي - عن الشعبي، فذكره.\nوعن عبد الرحمن بن هلال العبسي، عن جرير بن عبد الله، قال: «جاء ناس من الأعراب إلى رسول الله -ﷺ- فقالوا: إن ناسا من....» .\nأخرجه أحمد (٤/٣٦٢) قال: حدثنا يحيى. ومسلم (٣/٧٤) قال: حدثنا أبو كامل فضيل بن حسين الجحدري، قال: حدثنا عبد الواحد بن زياد (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحيم ابن سليمان (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد (ح) وحدثنا إسحاق، قال: أخبرنا أبو أسامة. وأبو داود (١٥٨٩) قال: حدثنا أبو كامل، قال: حدثنا عبد الواحد - يعني ابن زياد - (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان. والنسائي (٥/٣١) قال: أخبرنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا يحيى.\nأربعتهم - يحيى، وعبد الواحد، وعبد الرحيم، وأبو أسامة - عن محمد بن أبي إسماعيل، عن عبد الرحمن، فذكره.","vol":"4","page":649},{"text":"٢٧٤١ - (د) بشير بن الخصاصية - ﵁ -: قال: «قلنا يا رسولَ الله، إن أصحاب الصدقة يَعْتَدُونَ علينا، أَفَنَكْتُم من أَموالنا بقدر ما يعتدون؟ قال: لا» أَخرجه أبو داود (١) . ⦗٦٥٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يعتدون علينا): اعتداء المصدق: أن يأخذ أكثر من الفريضة، أو يختار من جيد المال، والاعتداء: مجاوزة الحد.\n_________\n(١) رقم (١٥٨٦) و(١٥٨٧) في الزكاة، باب رضى المصدق من حديث حماد عن أيوب عن رجل ⦗٦٥٠⦘ يقال له: ديسم. وقال ابن عبيد: من بني سدوس عن بشير بن الخصاصية، وديسم السدوسي لم يوثقه غير ابن حبان، وباقي رجاله ثقات، قال أبو داود: رفعه عبد الرزاق عن معمر، قال في \" عون المعبود \": معنى هذا الكلام أن في رواية حماد عن أيوب [[أن]] بشير بن الخصاصية، قال: قلنا، ولم يذكر لمن قال هذا القول: [[للنبي]] ﷺ، فيكون الحديث مرفوعًا، أو للخلفاء بعده فيكون موقوفًا، وأما معمر عن أيوب فصرح في رواية أنه قال: قلنا: يا رسول الله، فمعمر عن أيوب رفعه، وحماد عن أيوب لم يرفعه، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٨٧) قال: ثنا الحسن بن علي، ويحيى بن موسى، قالا: ثنا عبد الرزاق، عن معمر، عن أيوب، عن رجل له ديسم، فذكره.","vol":"4","page":649},{"text":"٢٧٤٢ - (د ت) أنس بن مالك - ﵁ -: قال: قال رسول الله -ﷺ-: «المُعْتَدِي في الصدقة كمانِعِها» . أخرجه أبو داود، والترمذي. وقال الترمذي: يعني: على المعتدي من الإثم كما على المانع إذا منع (١) .\n_________\n(١) رواه أبو داود رقم (١٥٨٥) في الزكاة، باب زكاة السائمة، والترمذي رقم (٦٤٦) في الزكاة، باب في المعتدي في الصدقة، ورواه أيضًا ابن ماجة رقم (١٨٠٨) في الزكاة، باب ما جاء في عمال الصدقة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٨٥) . والترمذي (٦٤٦) قالا: حدثنا قتيبة، قال: حدثنا الليث. وابن ماجة (١٨٠٨) قال: حدثنا عيسى بن حماد، قال: حدثنا الليث. وابن خزيمة (٢٣٣٥) قال: حدثنا عيسى بن إبراهيم الغافقي، قال: حدثنا ابن وهب، عن عمرو بن الحارث والليث بن سعد.\nكلاهما - الليث، وعمرو - عن يزيد بن أبي حبيب، عن سعد بن سنان، فذكره.\nوقال الترمذي: حديث أنس حديث غريب من هذا الوجه. وقد تكلم أحمد بن حنبل في سعد بن سنان. وهكذا يقول الليث بن سعد عن يزيد بن أبي حبيب عن سعد بن سنان عن أنس بن مالك.","vol":"4","page":650},{"text":"٢٧٤٣ - (د) جابر بن عتيك - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «سَيَأتيكمْ رُكَيْبٌ مُبْغَضُون، فإذا جاؤوكم فَرَحِّبُوا بهم، وخَلُّوا بينهم وبين ما يبتغون، فَإِن عَدَلُوا فلأنفُسِهم، وإن ظلموا فعليهم، وأرضُوهم، فإِن تمام زكاتِكُمْ رِضاهم، ولْيَدْعُوا لكم» . أخرجه أبو داود (١) . ⦗٦٥١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ركَيب مُبغَضُون): ركيب تصغير ركب، وهو جمع راكب، أراد بهم السعاة في الصدقة، وجعلهم مبغضين، لأن الغالب في أرباب الأموال الكراهية للسعاة، لما جبلت عليه القلوب من حب المال.\n_________\n(١) رقم (١٥٨٨) في الزكاة، باب رضى المصدق، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٨٨) قال: حدثنا عباس بن عبد العظيم، ومحمد بن المثنى، قالا: حدثنا بشر بن عمر، عن أبي الغصن، عن صخر بن إسحاق عن عبد الرحمن بن جابر بن عتيك، فذكره.\nقلت: فيه أبو الغصن قال عنه الحافظ في «التهذيب» (٢/١٤): وقال ابن حبان في الضعفاء كان قليل الحديث كثير الوهم فيما يرويه، لا يحتج بخبره إذا لم يتابعه عليه غيره، وأعاده في الثقات.","vol":"4","page":650},{"text":"٢٧٤٤ - (ت د) رافع بن خديج - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «العامِلُ على الصدقة بالحق كالغازي في سبيل الله، حتى يرجع إِلى بيته» . أخرجه الترمذي، وأَبو داود (١) .\n_________\n(١) رواه الترمذي رقم (٦٤٥) في الزكاة، باب ما جاء في العامل على الصدقة بالحق، وأبو داود رقم (٢٩٣٦) في الإمارة، باب السعاية على الصدقة، ورواه أيضًا ابن ماجة رقم (١٨٠٩) في الزكاة، باب ما جاء في عمال الصدقة، وأحمد في \" المسند \" ٣ / ٤٦٥ و٤ / ١٤٣، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١ - أخرجه أحمد (٤/١٤٣) قال: حدثنا يعقوب «ابن إبراهيم بن سعد) .، قال: حدثنا أبي. وأبو داود (٢٩٣٦) قال: حدثنا محمد بن إبراهيم الأسباطي، قال: حدثنا عبد الرحيم بن سليمان. وابن ماجة (١٨٠٩) قال: حدثنا أبو كريب، قال: حدثنا عبدة بن سليمان، ومحمد بن فضيل، ويونس بن بكير. والترمذي (٦٤٥) قال: حدثنا محمد بن إسماعيل، قال: حدثنا أحمد بن خالد. وابن خزيمة (٢٣٣٤) قال: حدثنا محمد بن يحيى، قال: حدثنا أحمد بن خالد الوهبي.\nستتهم - إبراهيم بن سعد، وعبد الرحيم، وعبدة، وابن فضيل، ويونس، وأحمد بن خالد - عن محمد ابن إسحاق.\n٢ - وأخرجه الترمذي (٦٤٥) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، قال: أخبرنا يزيد بن عياض.\nكلاهما - محمد بن إسحاق، ويزيد بن عياض - عن عاصم بن عمر بن قتادة الأنصاري، عن محمود بن لبيد، فذكره.\n* أخرجه أحمد (٣/٤٦٥) . وعبد بن حميد (٤٣٣) قالا: ثنا يعلى بن عبيد، عن محمد بن إسحاق، عن عاصم بن عمر، عن رافع، فذكره. «ليس فيه محمود بن لبيد» .","vol":"4","page":651},{"text":"٢٧٤٥ - (خ م د س) عبد الله بن أبي أوفى - ﵁ -: قال: «كان أبي من أَصحاب الشجرة، وكان النبيُّ -ﷺ- إِذا أتاه قومٌ بصدقتهم قال: اللَّهمَّ صَلِّ على آل فلان، فأتاه أَبي بصدقته، فقال: اللَّهمَّ صَلِّ على آل أَبي أَوفى» . أخرجه البخاري، ومسلم، وأبو داود، والنسائي، ولم يذكر النسائي أنه كان من أصحاب الشجرة (١) .\n_________\n(١) رواه البخاري ٣ / ٢٨٦ في الزكاة، باب صلاة الإمام ودعائه لصاحب الصدقة، وفي المغازي، باب غزوة الحديبية، وفي الدعوات، باب قول الله تعالى: ﴿وصل عليهم﴾، وباب هل يصلى على غير النبي ﷺ، ومسلم رقم (١٠٧٨) في الزكاة، باب الدعاء لمن أتى بصدقته، وأبو داود رقم (١٥٩٠) في الزكاة، باب دعاء المصدق لأهل الصدقة، والنسائي ٥ / ٣١ في الزكاة، باب صلاة الإمام على صاحب الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٥٣) قال: حدثنا وكيع. وفي (٤/٣٥٤) قال: حدثنا محمد بن جعفر. وفي (٤/٣٥٥) قال: حدثنا وهب بن جرير، وفي (٤/٣٨١) قال: حدثنا يحيى. وفي (٤/٣٨٣) قال: حدثنا عفان. والبخاري (٢/١٥٩) قال: حدثنا حفص بن عمر. وفي (٥/١٥٩) قال: حدثنا آدم بن أبي إياس. وفي (٨/٩٠) قال: حدثنا مسلم. وفي (٨/٩٥) قال: حدثنا سليمان بن حر ب. ومسلم (٣/١٢١) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، عن وكيع. (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثناه ابن نمير، قال: حدثنا عبد الله بن إدريس، وأبو داود (١٥٩٠) قال: حدثنا حفص بن عمر النمري، وأبو الوليد الطيالسي. وابن ماجة (١٧٩٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي (٥/٣١) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد. وابن خزيمة (٢٣٤٥) قال: حدثنا محمد بن بشار، ويحيى بن حكيم. قالا: حدثنا أبو داود.\nجميعهم-وكيع، ومحمد بن جعفر، ووهب، ويحيى، وعفان، وحفص، وآدم، ومسلم بن إبراهيم، وسليمان، ومعاذ، وعبد الله بن إدريس، وأبو الوليد، وبهز، وأبو داود - عن شعبة، عن عمرو بن مرة، فذكره.","vol":"4","page":651},{"text":"٢٧٤٦ - (خ) محمد بن الحنفية - ﵀-: قال: «لو كان عليٌّ ذاكرًا عثمانَ بسوءٍ، ذكره يومَ جاءه ناس يشكون إِليه سُعَاةَ عثمان، فقال لي عليٌّ: اذهب بهذا الكتاب إِلى عثمان، وأخبره: أن فيه صدقة رسول الله - ﷺ-، فَمُر سُعَاتَكَ يعملون بها، فأتيتُه بها، فقال: أغْنِها عنَّا، فأتيتُ بها عليًّا، فقال: لا عليك، ضَعها حيث وجدتها» .\nقال بعض الرواة عن سفيان بن عيينة: لم يجد عليٌّ بُدًّا حين كان عنده علم منه أن يُنهيه إليه، قال: ونُرى أن عثمانَ إنما رَدَّهُ؛ لأن عنده علمًا من ذلك فاستغنى، قال الحميدي: حكاه أبو مسعود الدمشقي. وأخرجه البخاري (١) .\n_________\n(١) ٦ / ١٥٠ في فرائض الخمس، باب ما ذكر من درع النبي ﷺ وعصاه وسيفه وقدحه وخاتمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣١١١) قال: ثنا قتيبة بن سعيد، قال: ثنا سفيان عن محمد بن سوقة، عن منذر، عن ابن الحنفية، فذكره.","vol":"4","page":652},{"text":"<span data-type=\"title\" id=toc-543>الباب الخامس: فيمن تحل له، ومن لا تحل له</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-544>الفصل الأول: فيمن لا تحل له</span>\n٢٧٤٧ - (م د س) عبد المطلب بن ربيعة بن الحارث - ﵁ -: قال: «اجتمع ربيعة بن الحارث، والعباس بن عبد المطلب، فقالا: [والله] لو بَعَثْنَا هذين الغلامين - قال لي، وللفضل بن العباس - إلى رسول الله - ﷺ- فكلَّماه، فأمَّرهُما على هذه الصدقات، فأدَّيا ما يؤدِّي الناسُ، وأصابا مما يصيب الناس؟ قال: فبينما هما في ذلك جاء عليٌّ بن أَبي طالب، فوقف عليهما، فذكرا له ذلك، فقال عليٌّ: لا تفعلا، فوالله ما هو بفاعلٍ، فانْتَحاه ربيعة بن الحارث، فقال: والله، ما تصنع هذا إِلا نفاسة منك علينا، فوالله، لقد نِلْتَ صِهْرَ رسول اللهﷺ- فما نَفِسْنَاهُ عليك، فقال عليٌّ: أَرْسِلُوهُما، فانطلقا، واضْطَجَعَ [عليٌّ]، قال: فلما صلى رسولُ الله -ﷺ ⦗٦٥٤⦘ الظهرَ سبقناه إلى الحُجرة، فقمنا عندها، حتى جاء، فأخذ بآذاننا، ثم قال: أَخْرِجَا ما تُصَرِّرَان (١)، ثم دخل ودخلنا معه (٢)، وهو يومئذ عند زينب بنت جَحْش، قال: فتواكلنَا الكلامَ، ثم تكلَّم أَحدُنا، فقال: يا رسول الله، أنت أَبَرُّ الناس، وأوصلُ الناس، وقد بلغْنا النكاحَ (٣)، فجئنا لتُؤمِّرَنا على بعض هذه الصدقات، فنؤديَ إِليك كما يؤدي الناسُ، ونُصِيبَ كما يصيبون، قال: فسكت طويلًا حتى أَردنا أن نُكَلِّمَهُ، قال: وجعلت زينب تُلْمِعُ إلينا من وراء الحجاب: أن لا تكَلِّماه، قال: ثم قال: إِن هذه الصدقة لا تنبغي لآل محمد، إِنما هي أوساخُ الناس (٤)، ادْعُوا لي مَحمِيَةَ - وكان على الخُمس، ⦗٦٥٥⦘ ونوفَلَ بنَ الحارث بن عبد المطلب، قال: فجاءاه: فقال لمحميةَ: أَنكِحْ هذا الغلامَ ابنتَك - للفضل بن العباس - فأنكحه، وقال لنوفل بن الحارث: أَنْكح هذا الغلام ابنتَك، فأنكَحَني، وقال لمحميةَ: أصدِقْ عنهما من الخمس (٥) كذا وكذا، قال الزهري: ولم يُسَمِّهِ لي» .\nوفي رواية نحوه، وفيه: «قال: فَأَلْقَى عليٌّ رداءه ثم اضْطَجَعَ عليه، وقال: أنا أبو حَسَنٍ القَرْمُ (٦)، والله لا أَرِيم مكاني حتى يرجع إليكما ابناكُما بِحَوْرِ ما بعثتما به إلى رسول الله - ﷺ-» . وقال في الحديث: «ثم قال لنا: إن هذه ⦗٦٥٦⦘ الصدقات إنما هي أَوساخ الناس، وإِنها لا تَحِلُّ لمحمد ولا لآل محمد»، وقال أَيضًا: «ثم قال رسولُ الله - ﷺ-: ادعوا لي محميةَ بنَ جَزْءٍ، وهو رجل من بني أسدٍ (٧)، كان رسول الله استعمله على الأخماس» . أَخرجه مسلم، وأبو داود.\nواختصره النسائي قال: «إِن ربيعة بن الحارث قال لعبد المطلب بن ربيعة وللفضل بن العباس: ائْتيا رسولَ الله - ﷺ-، فقولا: استعملنا على الصدقات، فأتى عليٌّ بن أبي طالب، ونحن على تلك الحال، فقال: إنَّ رسولَ الله -ﷺ- لا يستعمل أحدًا منكم على الصدقة، فقال عبد المطلب: فانطلقت أنا والفضلُ حتى أَتينا رسولَ الله -ﷺ-، فقال لنا: إِن هذه الصدقة إنما هي أوساخ الناس، وإنها لا تحل لمحمد ولا لآل محمد» (٨) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فانتَحَاه) أي: عرض له.\n(النفاسة): البخل، أي: بخلًا منك علينا. ⦗٦٥٧⦘\n(ما تصرران؟) أي: ما جمعتما في صدوركما وعزمتما على إظهاره، وكل شيء جمعته، فقد صررته.\n(فتواكلنا الكلام) التواكل: أن يكل كل واحد أمره إلى صاحبه، ويتكل فيه عليه، يريد أن يبتدئ صاحبه بالكلام دونه.\n(القرم): السيد قال الخطابي: وأكثر الروايات \" القوم\" بالواو، ولا معنى له، وإنما هو «القرم» بالراء، يريد به: المقدم في الرأي والمعرفة بالأمور والتجارب.\n(لا أريم) تقول: لا أريم عن هذا المكان، أي: لا أبرح.\n(بحور ما بعثتما به) أي بجواب ما تقولانه لرسول الله - ﷺ - وأصل الحور: الرجوع.\n_________\n(١) قال النووي في \" شرح مسلم \": قوله \" تصرران \" هكذا هو في معظم الأصول في بلادنا، وهو الذي ذكره الهروي والمازري وغيرهما من أهل الضبط \" تصرران \" بضم التاء وفتح الصاد المهملة وكسر الراء وبعدها راء أخرى، ومعناه: ما تجمعانه في صدوركما من الكلام، وكل شيء جمعته فقد صررته، ووقع في بعض النسخ \" تسرران \" بالسين، من السر، أي: ما تقولانه لي سرًا، وذكر القاضي عياض فيه أربع روايات هاتان اثنتان، والثالثة \" تصدران \" بإسكان الصاد وبعدها دال مهملة، ومعناها: ماذا ترفعان إلي؟ قال: وهذه رواية السمرقندي، والرابعة \" تصوران \" بفتح الصاد وبواو مكسورة، قال: وهكذا ضبطه الحميدي، قال القاضي: وروايتنا عن أكثر شيوخنا بالسين، واستبعد رواية الدال، والصحيح: ما قدمناه عن معظم نسخ بلادنا، ورجحه أيضًا صاحب المطالع، فقال: الأصوب \" تصرران \" بالصاد والراءين.\n(٢) عند مسلم \" ودخلنا عليه \".\n(٣) قال النووي في \" شرح مسلم \": أي الحلم، كقوله تعالى: ﴿حتى إذا بلغوا النكاح﴾ [النساء: ٦] .\n(٤) قال النووي في \" شرح مسلم \": \" إن الصدقة لا تنبغي لآل محمد \" دليل على أنها محرمة سواء كانت بسبب العمل أو بسبب الفقر والمسكنة، وغيرها من الأسباب الثمانية، وهذا هو ⦗٦٥٥⦘ الصحيح عند أصحابنا، وجوز بعض أصحابنا لبني هاشم وبني المطلب: العمل عليها بسهم العامل، لأنه إجارة، وهذا ضعيف، أو باطل، وهذا الحديث صريح في رده، وقوله: \" إنما هي أوساخ الناس \" تنبيه على العلة في تحريمها على بني هاشم وبني المطلب، وأنه لكرامتهم وتنزيههم عن الأوساخ. ومعنى \" أوساخ الناس \" أنها تطهير لأموالهم ونفوسهم، كما قال الله تعالى: ﴿خذ من أموالهم صدقة تطهرهم وتزكيهم بها﴾ [التوبة: ١٠٣] فهي كغسالة الأوساخ.\n(٥) قال النووي في \" شرح مسلم \": يحتمل أن يريد: من سهم ذوي القربى، ويحتمل أن يريد: من سهم النبي ﷺ من الخمس.\n(٦) قال النووي في \" شرح مسلم \": وقوله \" أنا أبو الحسن القرم \" وهو بتنوين \" حسن \" وأما القرم: فبفتح القاف وبالراء الساكنة، مرفوع، وهو السيد، وأصله: فحل الإبل، وقال الخطابي: معناه: المقدم في المعرفة بالأمور والرأي، كالفحل، هذا أصح الأوجه في ضبطه، وهو المعروف في نسخ بلادنا، والثاني: حكاه القاضي \" أبو حسن القوم \" بالواو، بإضافة \" حسن \" إلى \" القوم \" ومعناه: عالم القوم وذو رأيهم، والثالث حكاه القاضي أيضًا \" أبو حسن \" بالتنوين، و\" القوم \" بالواو، مرفوع، أي: أنا من علمتم رأيه، أيها القوم، وهذا ضعيف، لأن حرف النداء لا يحذف في نداء القوم ونحوه.\n(٧) قال النووي في \" شرح مسلم \": \" وهو رجل من بني أسد \"، كذا وقع، والمحفوظ: أنه من بني زبيد لا من بني أسد.\n(٨) رواه مسلم رقم (١٠٧٢) في الزكاة، باب ترك استعمال آل النبي ﷺ على الصدقة، وأبو داود رقم (٢٩٨٥) في الإمارة، باب بيان مواضع قسم الخمس وسهم ذي القربى، والنسائي ٥ / ١٠٥ و١٠٦ في الزكاة، باب استعمال آل النبي ﷺ على الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:","vol":"4","page":653},{"text":"٢٧٤٨ - (خ م) أبو هريرة - ﵁ -: قال: «أَخذ الحسن بنُ عليٍّ تَمرة من تَمر الصدقة، فجعلها في فِيهِ. فقال رسولُ الله - ﷺ-: كِخْ، كِخْ، إِرْمِ بها؛ أَمَا عَلِمْتَ أَنَّا لا نأكل الصدقة؟» .\nوفي رواية: «أَنَّا لا تَحِلُّ لنا الصدقةُ؟» . وفي رواية: أَنَّ رسولَ اللهِ -ﷺ- قال: «إِنِّي لأنْقَلِبُ إِلى أهلي، فَأجِدُ التمرةَ ساقطة على فراشي، أَو في بيتي، فأرفعها لآكلَها، ثم أخشى أن تكون صدقة فأُلقيها» . أخرجه البخاري، ومسلم (١) . ⦗٦٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كِخْ كِخْ): زجر للصبيان، وردع عما يلابسونه من الأفعال.\n_________\n(١) رواه البخاري ٣ / ٢٨٠ في الزكاة، باب ما يذكر في الصدقة للنبي ﷺ، وباب أخذ صدقة التمر عند صرام النخيل، وفي الجهاد، باب من تكلم بالفارسية والرطانة، ومسلم رقم (١٠٦٩) في الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه محمد بن زياد عنه:\nأخرجه أحمد (٢/٢٧٩) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٤٠٦) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٢/٤٠٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/، ٤٤٤ ٤٧٦) قال: حدثنا وكيع، قال: حدثنا شعبة. وفي (٢/٤٤٤) قال: حدثنا عبد الرحمن، عن شعبة. وفي (٢/٤٦٧) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا حماد بن سلمة. و«الدارمي» (١٦٤٩) قال: أخبرنا هاشم بن القاسم. قال: حدثنا شعبة، «البخاري ٢٠/١٥٦) قال: حدثنا عمر بن محمد بن الحسن الأسدي، قال: حدثنا أبي. قال: حدثنا إبراهيم بن طعمان. وفي (٢/١٥٧) قال: حدثنا آدم. قال: حدثنا شعبة. وفي (٤، ٩٠) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. قال: حدثنا شعبة. و«مسلم» (٣. /١١٧) قال: حدثنا عبيد الله بن معاذ العنبري. قال: حدثنا أبي. قال: حدثنا شعبة (ح) وحدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وزهير بن حرب جميعا، عن وكيع، عن شعبة. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. (ح) وحدثنا ابن المثني. قال: حدثنا ابن أبي عدي. كلاهما، عن شعبة. و«النسائي» في الكبرى (تحفة الأشراف) (١٠/١٤٣٨٣) عن محمد بن عبد الأعلى، عن خالد بن الحارث، عن شعبة. أربعتهم - معمر، وحماد ابن سلمة، وشعبة، وإبراهيم بن طهمان - عن محمد بن زياد، فذكره.\nرواه أيضا همان بن منبه عنه: أخرجه أحمد (٢/٣١٧) قال: حدثنا عبد الرزاق بن همام. وهمام. و«البخاري» (٣/ ١٦٤) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. و«مسلم» (٣/١١٧) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق بن همام. كلاهما ٠ عبد الرزاق، وعبد الله بن المبارك- عن معمر، عن همام، بن منبه، فذكره.\nورواه أيضا أبي يونس مولي أبي هريرة عنه: أخرجه مسلم (٣/١١٧) قال: حدثنا هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني عمرو، أن أبا يونس مولى أبي هريرة، حدثه، فذكره.","vol":"4","page":657},{"text":"٢٧٤٩ - (خ م د) أنس بن مالك - ﵁ -: «أَنَّ رسولَ الله -ﷺ- مَرَّ بتمرة في الطريق، فقال: لولا أني أخاف أن تكون من الصدقة لأكلتها» . أخرجه البخاري، ومسلم، وأبو داود.\nولأبي داود «أَنَّ رسولَ الله - ﷺ- كان يَمُرُّ بالتمرة العائرةِ، فما يمنعه من أَخذها إِلا أن تكون صدقة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العائرة): التمرة العائرة: الملقاة في الأرض وحدها، وأصله: من عار الفرس: إذا انفلت وذهب ها هنا وها هنا من مربطه. والعائرة: الناقة تخرج من إبل أخرى ليضربها الفحل.\n_________\n(١) رواه البخاري ٤ / ٢٥١ في البيوع، باب ما يتنزه من الشبهات، وفي اللقطة، باب إذا وجد تمرة في الطريق، ومسلم رقم (١٠٧١) في الزكاة، باب تحريم الزكاة على رسول الله ﷺ وآله، وأبو داود رقم (١٦٥١) و(١٦٥٢) في الزكاة، باب الصدقة على بني هاشم. قال الخطابي في \" معالم السنن \": وهذا أصل في الورع، وفي أن كل ما يستبينه الإنسان من شيء مطلقًا لنفسه، فإنه يجتنبه ويتركه، وفيه دليل أن التمرة ونحوها من الطعام إذا وجدها الإنسان ملقاة في طريق ونحوها: أن له أخذها، وأكلها إن شاء، وأنها ليست من جملة اللقطة التي حكمها الاستيناء بها، والتعريف لها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٩) قال: حدثنا وكيع وفي (٣/١٣٢) قال: حدثنا عبد الرحمن ابن مهدي. و«البخاري» (٣/٧١) قال: حدثنا قبية. وفي (٣/١٦٤) قال: حدثنا محمد بن يوسف. و«مسلم» (٣/١١٧) قال: حدثنا يحيى بن يحيى، قال: أخبرنا وكيع. و«النسائي» في الكبرى «تحفة الأشراف» (٩٢٣) عن محمود بن غيلان، عن وكيع وقبيصة. أربعتهم - وكيع، وابن مهدي، وقبيصة، ومحمد بن يوسف-، عن سفيان.\n٢- وأخرجه مسلم (٣/١١٨) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة، عن زائدة. كلاهما - سفيان، وزائدة- عن منصور، عن طلحة، فذكره.\nورواه أيضا قتادة عن أنس.\n١- أخرجه أحمد (٣/٢٩١) قال: حدثنا علي بن عبد الله. و«مسلم» (٣/١١٨) قال: حدثنا محمد ابن المثنى وابن بشار. ثلاثتهم قالوا: حدثا معاذ بن هشام الدستوائي، قال: حدثني أبي.\n٢- وأخرجه أبو داود (١٦٥٢) قال:ح حدثنا نصر بن علي، قال: أخبرنا أبي، عن خالد بن قيس. كلاهما - هشام، وخالد -عن قتادة، فذكره.\nورواه أيضا قتادة عن أنس بن مالك. أخرجه أحمد (٣/١٨٤) قال: حدثنا عبد الرحمن. وفي (٣/١٩٢) قال: حدثنا بهز. وفي (٣/٢٥٨) قال: حدثنا عفان. و«أبو داود» (١٦٥١) قال ك حدثنا موسى بن إسماعيل، ومسلم بن إبراهيم\nخمستهم - عبد الرحمان، وبهز، وعفان، وموسى، ومسلم - عن حماد بن سلمة، عن قتادة، وفذكره.\nورواه أيضا ثابت عن أنس أخرجه أحمد (٣/١٢٤١) قال حدثنا مومل قال حدثنا حماد قال حدثنا ثنا ثابت فذكره","vol":"4","page":658},{"text":"٢٧٥٠ - (ط) مالك بن أنس - ﵀ -: بلغه: أَنَّ رسولَ اللهِ -ﷺ- قال: «لا تَحِلُّ الصدقةُ لآل محمد، إِنما هي أَوساخ الناس» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٢ / ١٠٠٠ في الصدقة، باب ما يكره من الصدقة، وإسناده منقطع، ولكن يشهد له حديث عبد المطلب بن ربيعة بن الحارث الذي تقدم رقم (٢٧٤٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك بشرح الزرقاني (٤/٥٥٠) أنه بلغه قال الزرقان (رواه مسلم من طريق جويرية بن أسماء وقاسم بن أصبغ من طريق سعيد بن أبي داود كلاهما عن مالك عن ابن شهاب عن عبد الله بن نوفل بن الحارث بن عبد المطلب أن عبد المطلب بن ربيعة بن الحارث حدثه فذكره.","vol":"4","page":659},{"text":"٢٧٥١ - (خ م) أبو هريرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان إِذَا أُتيَ بطعام سألَ عنه؟ فإن قيل: هديَّة، أكل منها، وإن قيل: صدقة، لم يأكل منها، وقال لأصحابه: كلوا» . أَخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ٥ / ١٤٩ في الهبة، باب قبول الهدية، ومسلم رقم (١٠٧٧) في الزكاة، باب قبول النبي ﷺ الهدية ورده الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٢) قال: حدثنا عبد الرحمان. قال: حدثنا حماد بن سلمة. وفي (٢/٣٠٥) قال: حدثنا أبو كامل. قال: حدثنا حماد. وفي (٢/٣٣٨) قال: حدثنا يونس. قال: حدثنا حماد بن سلمة. وفي (٢/٤٠٦) قال: حدثنا عفان. قال: حدثنا حماد. وفي (٢/٤٩٢) قال: حدثنا بهز. قال: حدثنا حماد بن سلمة. و«البخاري» (٣/٢٠٣) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا معن. قال: حدثني إبراهيم بن طهمان. و«مسلم» (٣/ ١٢٠) قال: حدثنا عبد الرحمن بن سلام الجممي. قال: حدثنا الربيع. يعني ابن مسلم.\nثلاثتهم - حماد بن سلمة، وإبراهيم بن طهمان، والربيع بن مسلم - عن محمد بن زياد، فذكره.\nورواه أبو سلمة أيضا عن أبي هريرة. أخرجه أحمد (٢/٣٥٩) قال: حدثنا أبو جعفر. قال: أخبرنا عباد وأبو داود ٤٥١٢ قال: حدثنا وهب بن بقية عن خالد.\nكلاهما - عباد بن العوام، وخالد بن عبد الله - عن محمد بن عمرو بن أبي سلمة فذكره.\n* أخرجه أبو داود (٤٥١٢) قال: وحدثنا وهب بن بقية، في موضع آخر، عن خالد، عن محمد بن عمرو، عن أبي سلمة، ولم يذكر أبو هريرة قال: «كان رسول الله -ﷺ-، يقبل الهدية ولا يأكل الصدقة» زاد: «فأهدت له يهودية بخيبر شاة مصلية سمتها،فأكل رسول الله -ﷺ-، منها وأكل القوم، فقال: ارفعوا أيديكم فإنها أخبرتني أنها مسمومة. فمات بشر بن البراء بن معرور الأنصاري. فأرسل إلى اليهودية: ما حملك على الذي صنعت؟ قالت: إن كنت نبيا لم يضرك الذي صنعت، وإن كنت ملكا أرحت الناس منك فأمر بها رسول الله، -ﷺ-، فقتلت، ثم قال في وجعه الذي مات فيه: مازلت أجد من الأكلة التي بخيبر، فهذا أوان قطعت أبهري» .","vol":"4","page":659},{"text":"٢٧٥٢ - (ت س) بهز بن حكيم - ﵀ -: عن أبيه عن جدِّه معاوية بن حَيْدَة: «أَنَّ رسولَ الله - ﷺ- كان إِذا أُتِيَ بشيء سأل: أصدقةٌ أم هديَّة؟ فإِن قالوا: صدقة، لم يأكل، وإِن قالوا: هديَّةٌ، أكل» . أخرجه الترمذي. وفي رواية النسائي: «فإن قيل: صدقة، لم يأْكل، وإِن قيل: هديَّةٌ، بَسَط يدَه» (١) .\n_________\n(١) رواه الترمذي رقم (٦٥٦) في الزكاة، باب في كراهية الصدقة للنبي ﷺ وأهل بيته، والنسائي ٥ / ١٠٧ في الزكاة، باب الصدقة لا تحل للنبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٥) قال: حدثنا مكي بن إبراهيم. و«الترمذي» (٦٥٦) قال: حدثنا محمد ابن بشار. قال: حدثنا مكي بن إبراهيم ويوسف بن يعقوب الضبعي السدوسي. و«النسائي» ٥٠، ١٠٧) قال:أخبرنا زياد بن أيوب. قال: حدثنا عبد الواحد بن واصل.\nثلاثتهم - مكلي. ويوسف، وعبد الواحد - قالوا: حدثنا بهز بن حكيم، عن أبيه، فذكره.","vol":"4","page":659},{"text":"٢٧٥٣ - (د ت س) أبو رافع - مولى رسول الله - ﷺ﵁ -: قال: بعث رسولُ الله - ﷺ- رجلًا على الصدقة من بني مخزوم. قال أبو رافع: فقال لي اصْحَبْني، فإنك تُصيب منها معي، قلت: حتى أَسأَلَ رسولَ الله -ﷺ-، فانطلقَ إِلى النبي - ﷺ-، فسأله. فقال: «مولَى القوم من أَنفسهم، وإِنَّا لا تحل لنا الصدقةُ» . أَخرجه أَبو داود، والترمذي.\nوفي رواية النسائي: «أَنَّ رسولَ الله - ﷺ- اسْتَعْمَلَ رجلًا من بني مخزوم على الصدقة، فأَراد أبو رافع أَن يَتْبَعه، فقال رسولُ الله - ﷺ-: إِن الصدقة لا تَحِلُّ لنا، وإن مولى القوم منهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مولى القوم منهم): الظاهر من المذاهب والمشهور: أن موالي بني هاشم وبني عبد المطلب لا يحرم عليهم أخذ الزكاة، وفي ذلك على مذهب الشافعي وجهان، أحدهما: لا يحرم عليهم، لانتفاء النسب الذي به حرم على بني هاشم والمطلب، ولانتفاء نصيب الخمس الذي جعل لهم عوضًا عن الزكاة. ⦗٦٦١⦘\nوالثاني: يحرم، لهذا الحديث، وهو قوله: -ﷺ-: «مولى القوم منهم» ووجه الجمع بين الحديث وبين التحريم: إنه إنما قال له هذا القوم تنزيهًا له، بعثًا له، على سبيل التشبه بهم في الاستنان بسنتهم، والاقتداء بسيرتهم، من اجتناب مال الصدقة التي هي أوساخ الناس، ولأن رسول الله - ﷺ- كان يكفي أبا رافع مولاه مؤونة ما يحتاج إليه، فقال [له]: إذا كنت مستغنيًا من جانبي فلا تأخذ أوساخ الناس.\n_________\n(١) رواه الترمذي رقم (٦٥٧) في الزكاة، باب في كراهية الصدقة للنبي ﷺ وأهل بيته ومواليه، وأبو داود رقم (١٦٥٠) في الزكاة، باب الصدقة على بني هاشم، والنسائي ٥ / ١٠٧ في الزكاة، باب مولى القوم منهم، وإسناده صحيح، وقال الترمذي: حديث حسن صحيح، وأبو رافع مولى النبي ﷺ اسمه أسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٨) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن ابن أبي ليلى. وفي (٦/١٠) قال: حدثنا محمد بن جعفر وبهز. قالا: حدثنا شعبة. وفي (٦/٣٩٠) قال: حدثنا يحيى، عن شعبة. و«أبو داود» (١٦٥٠) قال: حدثنا محمد بن كثير. قال: أخبرنا شعبة. «الترمذي» (٦٥٧) قال: حدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. و«النسائي» (٥/١٠٧) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا شعبة. و«ابن خزيمة» ٢٣٤٤ قال: حدثنا محمد بن عبد الأعلى. قال: حدثنا يزيد بن زريعم. قال: حدثنا شعبة.\nكلاهما - ابن أبي ليلى، وشعبة - عن الحكم بن عتيبة، عن ابن أبي رافع، فذكره.\n*وأخرجه النسائي في الكبرى (تحفة الأشراف) (٩/١٢٠١٨) عن محمد بن حاتم، عن حبان بن موسى، عن عبد الله بن المبارك، عن حمزة الزيات.\nعن الحكم عن بعض أصحابه، أن النبي -ﷺ- بعث أرقم بن أبي أرقم على الصدقة. فقال لأبي رافع. هل لك أن تتبعني؟ ... فذكره.","vol":"4","page":660},{"text":"٢٧٥٤ - (ت د) عبد الله بن عمرو بن العاص - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا تحل الصدقةُ لغنيٍّ، ولا لِذِي مِرَّةٍ سَويٍّ» . أخرجه الترمذي، وأَبو داود.\nوفي رواية أخرى: «لذي مِرَّة قويّ» (١) .\n_________\n(١) رواه الترمذي رقم (٦٥٢) في الزكاة، باب ما جاء من لا تحل له الصدقة، وأبو داود رقم (١٦٣٤) في الزكاة، باب من يعطى من الصدقة وحد الغني، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد (٢/١٦٤) (٦٥٣٠) قال: حدثنا وكيع. وفي (٢/ ١٩٢) (٦٧٩٨) قال حدثنا وكيع. وعبد الرحمن،. و«الدارمي» (١٦٤٦) قال: أخبرنا محمد بن يوسف. وأبو نعيم. و«الترمذي» (٦٥٢) قال: حدثنا أبو بكر محمد بن بشار، قال: حدثنا أبو داود الطيالسي. (ح) وحدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق. ستتهم (وكيع، وعبد الرحمن بن مهدي، ومحمد بن يوسف، وأبو نعيم، وأبوداود الطيالسي، وعبد الرزاق) عن سفيان.\n٢- وأخرجه أبوداود (١٦٣٤) قال: حدثنا عباد بن موسى الأنباري الختلي، قال: حدثنا إبراهيم، يعني ابن سعد.\nكلاهما - سفيان، وإبراهيم بن سعد - عن سعد بن إبراهيم، عن ريحان بن يزيد، فذكره.\n* قال عبد الرحمان بن مهدي: ولم يرفعه سعد،ولا ابنه، يعني إبراهيم بن سعد.\n* قال أبوعيسى الترمذي: حديث عبد الله بن عمرو حديث حسن، وقد روى شعبة عن سعد بن إبراهيم هذا الحديث بهذا الإسناد، ولم يرفعه.","vol":"4","page":661},{"text":"٢٧٥٥ - (س) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «لا تحل الصدقةُ لغنيٍّ، ولا لذي مِرَّةٍ سَوِيٍّ» . أَخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المرة): القوة والشدة. و(السوي): السليم الخلق، التام الأعضاء.\n_________\n(١) ٥ / ٩٩ في الزكاة، باب إذا لم يكن له دراهم وكان له عدلها، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/٩٩) أخبرنا هناد بن السري عن أبي بكر عن أبي حصين عن سالم عن أبي هريرة فذكره.","vol":"4","page":661},{"text":"٢٧٥٦ - (د س) عبيد الله بن عدي بن الخيار - ﵁ -: قال: أخبرني رجلان: «أَنهما أتيا النبيَّ - ﷺ- وهو في حجة الوداع، وهو يَقسِم الصدقةَ، فسألاه منها، فرفع فينا النظر، وخَفَضَه، فرآنا جَلْدَيْنِ، فقال: إِن شئتما أَعطيتكما، ولا حَظَّ فيها لغنيٍّ، ولا لقويٍّ مُكْتَسِبٍ» . أَخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٦٣٣) في الزكاة، باب من يعطى من الصدقة وحد الغني، والنسائي ٥ / ٩٩ و١٠٠ في الزكاة، باب مسألة القوي المكتسب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٢٤) قال: حدثنا يحيى بن سعيد،. وفي (٤/ ٢٢٤) قال: حدثنا وكيع. وفي (٥/٣٦٢) قال: حدثنا عبد الله بن نمير. وأبو داود (١٦٣٣) قال: حدثنا مسدد. قال: حدثنا عيسى بن يونس. و«النسائي» (٥/٩٩) قال: أخبرنا عمرو بن على ومحمد بن المثني. قالا: حدنثا يحيى.\nأربعتهم -يحيى،ووكيع،وعبد الله بن نمير، وعيسى- عن هشام بن عروة، عن أبيه، عن عبيد الله، ابن عدي بن الخيار، فذكره.","vol":"4","page":662},{"text":"٢٧٥٧ - (ط د) عطاء بن يسار - ﵀ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا تحِلُّ الصدقة لغنيٍّ، إِلا لخمسةٍ: لِغَازٍ في سبيل الله، أو لعاملٍ عليها، أو لغارمٍ، أَو لرجلٍ اشتراها بماله، أَو لرجلٍ كان له جارٌ مسكين، فتُصُدِّق على المسكين، فأَهداها المسكين للغني» . أخرجه الموطأ، وأبو داود بمعناه (١)، كذا قال أبو داود (٢) . ⦗٦٦٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغارم): الكفيل، ومن علاه دين أخرجه في غير معصية ولا إسراف، وإنما أنفقه في وجهه.\n_________\n(١) كذا العبارة في الأصل والمطبوع، والحديث قد أخرجه أبو داود من رواية عطاء بن يسار مرسلًا بمثل رواية مالك، ورواه أيضًا أبو داود، ولفظه: عن أبي سعيد الخدري قال: قال رسول الله ﷺ، بمعناه، قال أبو داود: ورواه ابن عيينة عن زيد كما قال مالك، ورواه الثوري عن زيد قال: حدثني الثبت عن النبي ﷺ.\n(٢) رواه مالك في الموطأ مرسلًا ١ / ٢٦٨ في الزكاة، باب أخذ الصدقة ومن يجوز له أخذها، وكذلك أبو داود رقم (١٦٣٥) في الزكاة، باب من يجوز له أخذ الصدقة وهو غني، ووصله أبو داود رقم (١٦٣٦)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٥٦) . و«أبو داود» (١٦٣٦) قال: حدثنا الحسن بن علي و«ابن ماجة» (١٨٤١) قال: حدثنا محمد بن يحيى. و«ابن خزيمة» (٢٣٧٤) قال: حدثنا محمد بن يحيى (ح) وحدثنا محمد بن سهل بن عسكر. أربعتهم (أحمد، والحسن، وابن يحيى، وابن سهيل) قالو ا: حدثنا عبد الرزاق، قال أخبرنا معمر، عن زيد بن أسلم، عن عطاء بن يسار فذكره\n* أخرجه أبو داود (١٦٣٥) قال: حدثنا عبد الله بن مسلمة، عن مالك، عن زيد بن أسلم، عن عطاء بن يسار، أن رسول الله -ﷺ- قال:.....فذكره مرسلا.\nقال: أبو داود: ورواه ابن عيينة، عن زيد، كما قال مالك، ورواه الثوري عن زيد، قال: حدثني الثبت، عن النبي -ﷺ-. وأخرجه مالك في الموطأ (٢/١٦٨) بشرح الزرقاني عن زيد بن أسلم عن ماجة والحاكم من طريق معمر عن زيد بن أسلم عن عطاء عن أبي سعيد الخدري فذكره","vol":"4","page":662},{"text":"وفي رواية له [أي لأبي داود] أيضًا.\n٢٧٥٨ - (د) أبو سعيد الخدري - ﵁ -: قال: قال رسول الله - ﷺ-: «لا تحِلُّ الصدقة لغنيٍّ، إِلا في سبيل الله، أَو ابنِ السبيل، أو جارٍ فقير، يُتَصَدَّقُ عليه فيهدي لك، أو يدعوك» . [أخرجه أَبو داود] (١) .\n_________\n(١) رقم (١٦٣٧) في الزكاة، باب من يجوز له أخذ الصدقة وهو غني، وفي سنده عطية بن سعد العوفي، وهو صدوق يخطئ كثيرًا، كما قال الحافظ في \" التقريب \"، ولكن يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٣٧) حدثنا محمد بن عوف الطائي، ثنا الفريابي ثنا سفيان عن عمران البارقي عن عطية عن أبي سعيد فذكره.\nقال: أبو داود: ورواه خراس وابن أبي ليلى عن عطية (عن أبي سعيد عن النبي -ﷺ- مثله) .","vol":"4","page":663},{"text":"٢٧٥٩ - (ط) زيد بن أسلم: قال: شرب عمر بن الخطاب - ﵁ - لبنًا فأعجبه، فسأل الذي سقاه: من أَين هذا اللبن؟ فأخبره: «أَنه قد ورد على ماء - قد سمَّاه - فإذا نَعَمٌ من نَعَمِ الصدقة، وهم يسقون، فحلبوا من أَلبانها، فجعلتُه في سقائي، فهو هذا اللبن، فأدخل عمر يده، فاستقاء» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٦٩ في الزكاة، باب ما جاء في أخذ الصدقات والتشديد فيها، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٢/ ١٧٠) عن زيد بن أسلم أنه قال شرب عمر بن الخطاب.","vol":"4","page":663},{"text":"٢٧٦٠ - (خ) أبو هريرة - ﵁ -: قال: «كان رسولُ الله - ﷺ- يُؤتَى بالتَّمرِ عند صِرَامِ النخل، فيجيءُ هذا بتمرةٍ، وهذا بتمرةٍ، حتى يَصِيرَ عنده ⦗٦٦٤⦘ كَوْمًا (١) من تمر الصدقة، فجاء الحسن، والحسين يلعبان بذلك التمر، فأخذ أَحدُهما تمرة، فجعلها في فِيهِ، فنظر إليه رسول الله - ﷺ-، فأخرجها من فيه، وقال: أَمَا عَلمتَ أن آل محمد لا يأكلون الصدقة؟» . أَخرجه ... (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صِرام النخل): جذاذه، وهو قطع الثمرة منه.\n_________\n(١) أي: حتى يصير التمر عنده كومًا، وفي البخاري: كوم، وكلاهما صواب.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وقد أخرجه البخاري ٣ / ٢٧٧، ٢٧٨ في الزكاة، باب أخذ صدقة التمر عند صرام النخل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (١٤٨٥) حدثنا عمر بن محمد بن الحسن الأ سدي حدثني أبي حدثنا إبراهيم بن طهمان عن محمد بن زياد عن أبي هريرة فذكره.","vol":"4","page":663},{"text":"<span data-type=\"title\" id=toc-545>الفصل الثاني: فيمن تحل له الصدقة</span>\n٢٧٦١ - (د) زياد بن الحارث الصدائي - ﵁ -: قال: «أَتيتُ رسولَ الله - ﷺ-، فبايعتُه - فذكر حديثًا طويلًا - فأتاه رجل فقال: أعطني من الصدقة، فقال له رسولُ الله - ﷺ-: إِن الله تعالى لم يَرْضَ بحكْم نَبيٍ، ولا غيره في الصدقات، حتى حَكَمَ فيها [هو]، فَجَزَّأهَا ثمانية أَجزاء، فإِن كنتَ منهم أعطيتُكَ [حَقَّكَ]» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٦٣٠) في الزكاة، باب من يعطى من الصدقة وحد الغني، وفي سنده عبد الرحمن بن زياد بن أنعم الأفريقي، وهو ضعيف في حفظه كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٣٠) حدثنا عبد الله بن مسلمة ثنا عبد الله يعني ابن عمر بن غانم عن عبد الرحمن بن زياد أنه سمع زياد بن نعيم الحضرمي أنه سمع زياد بن الحرث الصدائي فذكره.","vol":"4","page":664},{"text":"٢٧٦٢ - (ت) أبو جحيفة - ﵁ -: قال: «قدم علينا مُصَدِّقُ النبيِّ - ﷺ-، فأخذ الصدقة من أغنيائنا، فجعلها في فُقَرَائنا، وكنتُ غلامًا يتيمًا، فأَعطاني منها قَلُوصًا» . أَخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القلوص): من النوق: الشابة، وهي بمنزلة الجارية من النساء.\n_________\n(١) رقم (٦٤٩) في الزكاة، باب ما جاء من أن الصدقة تؤخذ من الأغنياء فترد في الفقراء، وهو حديث حسن، حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٦٤٩) حدثنا على بن سعيد الكندي الكوفي حدثنا حفص بن غياث عن أشعث عن عون بن أبي جحفية عن أبيه فذكره. قال: وفي الباب عن ابن عباس.\nقال أبو عيسى: حديث أبي جحيفة حديث حسن.","vol":"4","page":665},{"text":"٢٧٦٣ - (خ م) أم عطية - واسمها: نسيبة - ﵂ -: قالت: «بُعِثَ إلى نُسيبةَ بشاة، فأرسلت إِلى عائشة منها، فقال النبيُّ - ﷺ-: عندكم شيء؟، فقالت: لا، إِلا ما أَرسلتْ به نسيبةُ من تلك الشاة، فقال: هاتِ فقد بلغت مَحِلَّها» .\nوفي رواية قالت: «دخل النبيُّ - ﷺ- على عائشة، فقال: هل عندكم شيءٌ؟ قالت: لا، إِلا شيءٌ بعثت به إلينا نُسيبَةُ من الشاة التي بُعِثَتْ إليها من الصدقة، قال: إِنها بلغت مَحِلَّها» .\nوفي أخرى قالت: «بعثَ إليَّ رسول الله - ﷺ- بشاةٍ من الصدقة، فَبَعَثتُ إلى عائشة منها بشيء، فقال النبي - ﷺ-: هل عندكم شيءٌ؟ وقالت، وذكرت ... الحديث» . أخرجه البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَلَغَتْ مَحلها): أي: وصلت الموضع الذي تَحِلُّ فيه تشبيهًا بالهدي، ⦗٦٦٦⦘ والمعنى: أنها قُضِيَ الواجب فيها من الصدقة بها، وصارت ملكًا لمن تصدق بها عليه، يصح له التصرف فيها، وقبول ما يحل منها.\n_________\n(١) رواه البخاري ٣ / ٢٤٥ في الزكاة، باب قدر كم يعطي من الزكاة والصدقة، وباب إذا تحولت الصدقة، وفي الهبة، باب قبول الهدية، ومسلم رقم (١٠٧٦) في الزكاة، باب إباحة الهدية للنبي ﷺ، ولبني هاشم وبني المطلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١٤٤٦) حدثنا أحمد بن يوسف حدثنا أبو شهاب عن خالد الحذاء عن حفصة بنت سيرين عن أم عطية فذكره.\nوأخرجه سلم (١٠٧٦) حدثني زهير بن حرب حدثنا إسماعيل بن إبراهيم عن خالد عن حفصة عن أم عطية قالت فذكره.","vol":"4","page":665},{"text":"٢٧٦٤ - (خ م د س) أنس بن مالك - ﵁ -: «أَنَّ رسولَ الله - ﷺ- أُتِيَ بلحمٍ تُصُدِّقَ به على بريرة، فقال: هو عليها صدقةٌ، ولنا هدية» .\nوفي رواية، قال: «أهدت بريرةُ إلى رسول الله -ﷺ- لحمًا تُصُدِّق به عليها، فقال: هو لها صدقة، ولنا هدية» . أخرجه البخاري، ومسلم، وأبو داود، والنسائي.\nإِلا أن في رواية أبي داود «فقال: ما هذا؟ قالوا: شيءٌ تُصُدِّقَ به على بريرةَ ... الحديث» (١) .\n_________\n(١) رواه البخاري ٣ / ٢٨٢ في الزكاة، باب إذا تحولت الصدقة، وفي الهبة، باب قبول الهدية، ومسلم رقم (١٠٧٤) في الزكاة، باب إباحة الهدية للنبي ﷺ، وأبو داود رقم (١٦٥٥) في الزكاة، باب الفقير يهدي للغني من الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وفي الهبة (٦:٤) عن بندار عن غندر قال (البخاري عقب حديث وكيع) وقال أبو داود الطيالسي - مسلم في الزكاة (٥٣: ٣) عن أبي بكر وأبي كريب كلاهما عن وكيع و(٥٣: ٣) عن أبي موسى وبندا كلاهما عند غندر و(٥٣: ٣) عن عبيد الله بن معاذ عن أبيه - وأبو داود فيه (الزكاة ٣١) عن عمرو بن مرزوق النسائي في العمرى (٢:٥) عن إسحاق بن إبراهيم عن وكيع. خمستهم عنه به.\nالأشراف (١/٣٢٣) .","vol":"4","page":666},{"text":"٢٧٦٥ - (خ م ط) عائشة - ﵂ -: قالت: تُصُدِّقَ على بريرة بلحم، فقال رسول الله -ﷺ-: «هو لها صدقةٌ، ولنا هديَّة» . أَخرجه البخاري، ومسلم.\nوفي رواية لمسلم: «أَنَّ النبي - ﷺ- أُتيَ بلحم بقر، فقيل: هذا ما تُصُدِّق به على بَريرةَ، فقال: هو لها صدقة، ولنا هدية» .\nوفي أخرى لهما قالت: «دخل رسولُ الله - ﷺ- وعلى النارِ بُرْمَةٌ تَفُورُ، فدعا بِالغَدَاءِ، فَأُتيَ بِخُبْزٍ وأَدْمٍ من أُدْمِ البيت، فقال: أَلَم أَرَ بُرْمَة على النار تَفُورُ؟ قالوا: بلى يا رسول الله، ولكنه لحم تُصدِّق به ⦗٦٦٧⦘ على بريرةَ، وأَهدت إلينا منه، وأنت لا تأكل الصدقة. فقال: هو صدقة عليها، وهدية لنا» .\nوأخرجه الموطأ بزيادة في أوله، قالت عائشة: «كانت في بريرة ثَلاثُ سُنَنٍ، فكانت إِحدى السُّنن الثلاث: أَنها أَعْتِقَتْ، فَخُيِّرَتْ في زوجها، وقال رسولُ الله - ﷺ-: الولاء لمن أعتق، ودخل رسولُ الله -ﷺ- وعلى النار بُرْمَةٌ ... الحديث» . وأخرج البخاري، ومسلم أَيضًا رواية الموطأ بالزيادة التي في أولها (١) .\n_________\n(١) رواه البخاري ٣ / ٢٨١ في الزكاة، باب الصدقة على موالي أزواج النبي ﷺ، وفي المساجد، باب ذكر البيع والشراء على المنبر في المسجد، وفي البيوع، باب البيع والشراء مع النساء، وباب إذا اشترط شروطًا في البيع لا تحل، وفي العتق، باب بيع الولاء وهبته، وباب ما يجوز من شروط المكاتب، وباب استعانة المكاتب وسؤاله الناس، وباب بيع المكاتب إذا رضي، وباب إذا قال المكاتب: اشترني وأعتقني، فاشتراه لذلك، وفي الهبة، باب قبول الهدية، وفي الشروط، باب الشروط في البيع، وباب ما يجوز من شروط المكاتب إذا رضي بالبيع على أن يعتق، وباب الشروط في الولاء، وباب المكاتب وما لا يحل من الشروط التي تخالف كتاب الله، وفي الطلاق، باب شفاعة النبي ﷺ في زوج بريرة، وفي الأيمان والنذور، باب إذا أعتق في الكفارة لمن يكون ولاؤه، وفي الفرائض، باب الولاء لمن أعتق، وميراث اللقيط، وباب ميراث السائبة، وباب إذا أسلم على يديه، وباب ما يرث النساء من الولاء، ومسلم رقم (١٠٧٥) في الزكاة، باب إباحة الهدية للنبي ﷺ ولبني هاشم، والموطأ ٢ / ٥٦٢ في الطلاق، باب ما جاء في الخيار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في كفارة الأيمان (٨) عن سليمان بن حرب وفي الطلاق (١٧: ١) عن عبد الله ابن رجاء وفيه (الطلاق ١٧: ١٢) وفي الزكاة (ـ٦١: ٢) عن آدم وفي الفرائض (١٩: ١) عن حفص بن عمر - والنسائي في الزكاة (٩٩) عن عمرو بن يزيد عن بهز بن أسد، وفي الطلاق (٣٠: ٢) عن عمرو ابن علي عن عبد الرحمن بن مهدي وفي الفرائض (الكبري ٢٦: ٢) عن بندار عن غندر سبعتهم عن شعبة عن الحكم به وليس في حديث سليمان بن حرب ولا في حديث غندر قصة اصدقة ولا قصة التخيير ولا في حديث عبد الله بن رجاء وحفص بن عمر قصة التخيير وهي في حديث آدم في الطلاق دون الزكاة الأشراف (١١/٣٥٢) .\nومسلم في الزكاة (٥٣: ٤) عن ابن المثنى وابن بشار كلاهما عن غندر و(٥٣: ٤) عن عبيد الله بن معاذ عن أبيه كلاهما عن شعبة عن الحكم به الأشراف (١١. /٣٥٣) وأخرجه مالك في الموطأ بشرح الزرقان (٣/٢٣٣) عن ربيعة بن أبي عبد الرحمن عن القاسم بن محمد عن عائشة فذكره.","vol":"4","page":666},{"text":"٢٧٦٦ - (م) جويرية - زوج النبي - ﷺ﵂ -: «أَنَّ رسولَ الله - ﷺ- دخل عليها، فقال: هل من طعام؟ قالت: لا والله، إِلا عَظمٌ من شاةٍ أُعْطِيَتْهُ مَولاتي من الصدقة، فقال: قَرِّبيه، فقد بلغت مَحِلَّها» . ⦗٦٦٨⦘ أخرجه مسلم (١) .\n_________\n(١) رقم (١٠٧٣) في الزكاة، باب إباحة الهدية للنبي ﷺ ولبني هاشم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٠٧٣) حدثنا قتيبة بن سعيد حدثنا ليث ح وحدثنا محمد بن رمح أخبرنا الليث عن ابن شهاب أن عبيد بن السباق قال إن جويريه زوج النبي أخبرته فذكره.","vol":"4","page":667},{"text":"٢٧٦٧ - (د) عبد الله بن عباس - ﵄ -: قال: «بعثني أبي إلى رسول الله - ﷺ- في إِبلٍ أَعطاها إياه من الصدقة» . وزاد في رواية: «أبى، يُبْدِلُهَا (١)» . أَخرجه أَبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعطى أباه من الصدقة): قال الخطابي: هذا القول من ابن عباس: أن النبي - ﷺ- أعطى أباه إبلًا من إبل الصدقة لا أدري ما وجهه؟ لأني لا أشك أن الصدقة محرمة على العباس، والمشهور: أنه يكون قد أعطاه من سهم ذوى القربى من الفيء، ويشبه أن يكون ما أعطاه من إبل الصدقة - إن ثبت الحديث - عوضًا عن سلف منه لأهل من الصدقة، فقد روى أنه كان ⦗٦٦٩⦘ تسلف من صدقه عامين فردها، أو رد صدقة أحد العامين عليه، لما جاءته إبل الصدقة، فروى الحديث من رواه مختصرًا من غير ذكر السبب.\n_________\n(١) قال في \" عون المعبود \": \" أبى \" بالباء الموحدة بين الألف والياء التحتانية، أي: عباس بن عبد المطلب \" يبدلها \" بصيغة المضارع، هكذا في بعض النسخ، وفي بعضها \" أي: يبدلها \" وفي بعضها \" أن يبدلها \" بأن المصدرية، وفي بعضها \" آتي \" بصيغة المتكلم من الإتيان، ثم قال: ولم يترجح لي واحد منها من الأخرى، والمعنى أن عبد الله بن العباس يقول: إن أبي العباس أرسلني إلى رسول الله ﷺ لأجل أن يبدل الإبل التي أعطاها العباس من إبل الصدقة.\n(٢) رقم (١٦٥٣) و(١٦٥٤) في الزكاة، باب الصدقة على بني هاشم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٥٣) حدثنا محمد عبد عبيد المحاربي ثنا محمد بن فضيل عن الأعمش عن حبيب بن أبي ثابت عن كريب مولى ابن عباس عن ابن عباس فذكره وأخرجه أبوداود (١٦٥٤) حدثنا محمد بن العلاء وعثمان بن أبي شيبة قالا ثنا محمد هو ابن أبي عبيدة عن أبيه عن الأعمش عن سالم عن كريب مولى ابن عباس عن ابن عباس فذ كره","vol":"4","page":668},{"text":"٢٧٦٨ - (د) بشير بن يسار - مولى الأنصار - ﵁ -: زعم أن رجلًا من الأنصار، يقال له سَهل بن أبي حَثْمة، أَخبره [: «أن نَفَرًا من قومه انطلقوا إلى خيبر، فتفرَّقوا فيها، فوجدوا أحدهم قتيلًا ... الحديث، وفيه] أن النبي - ﷺ- وَدَاهُ مائة من إِبل الصدقة - يعني: دِيَةَ الأنصاري الذي قُتِلَ بِخَيْبَرَ» . أَخرجه أَبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وداه): وَدَيتُ القتيل: إذا أَعْطَيْتَ دِيَته.\n_________\n(١) رقم (٤٥٢٣) في الديات، باب في ترك القود بالقسامة، ورواه البخاري أيضًا ١٢ / ٢٠٣ و٢٠٤ في الديات، باب القسامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٢٣) حدثنا الحسن بن محمد بن الصباح الزعفراني ثنا أبو نعيم ثنا سعيد بن بيد الطائي عن بشير بن يسار، فذكره.","vol":"4","page":669},{"text":"٢٧٦٩ - () أبو لاس (١) - ﵁ -: قال: «حَمَلنا رسولُ الله -ﷺ- على إِبل الصدقة إِلى الحجِّ» . أخرجه ... (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": بسين مهملة، خزاعي، اختلف في اسمه، فقيل: زياد، وقيل: عبد الله ابن عنمة بمهملة ونون مفتوحتين، وقيل غير ذلك، له صحبة وحديثان هذا أحدهما.\n(٢) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد رواه البخاري تعليقًا ٣ / ٢٦٢ في الزكاة، باب قول الله تعالى: ﴿وفي الرقاب﴾، قال الحافظ في \" الفتح \": وقد وصله أحمد وابن خزيمة والحاكم وغيرهم من طريقه، ولفظ: \" على إبل من إبل الصدقة ضعاف للحج، فقلنا: يا رسول الله ما نرى أن تحمل هذه، فقال: إنما يحمل الله ... الحديث، ورجاله ثقات، إلا أن فيه عنعنة ابن إسحاق، ولهذا توقف المنذري في ثبوته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٣/٣٨٨) في الزكاة باب قوله الله تعالى (وفي الرقاب) قال الحافظ في الفتح وقد وصله أحمد وابن خزيمة والحاكم وغيرهم من طريقه ولفظ أحمد «على إبل من إبل الصدقة ضعاف الحج فقلنا يا رسول الله مانرى أن تحمل هذه فقال إنما يحمل الله ...» الحديث ورجاله ثقات إلا أن فيه عنعنة أن إسحاق ولهذا توقف ابن المنذر ثبوته.","vol":"4","page":669},{"text":"الكتاب الثاني من حرف الزاي: في الزهد والفقر، وفيه فصلان\nالفصل الأول: في مدحهما، والحث عليهما\n٢٧٧٠ - (ت) أبو ذر الغفاري - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «ليست الزَّهَادَةُ في الدنيا بتحريم الحلال، ولا إِضاعة المال، ولكنِ الزُّهْدُ: أَن تكون بما في يَدِ الله تعالى أَوثَقَ منك بما في يَدَيْكَ، وأن تكون في ثواب المصيبة إِذا أُصِبْتَ بها أرغَبَ منك فيها لو أنها [أ] بقِيَت لك» . أخرجه الترمذي (١) .\nوزاد رزين في كتابه: «لأن الله تعالى يقول: ﴿لِكَيْلا تَأْسَوْا على مَا فَاتَكُمْ ولا تَفْرَحُوا بِمَا آتَاكُم﴾ [الحديد: ٢٣]» .\n_________\n(١) رقم (٢٣٤١) في الزهد، باب ما جاء في الزهادة في الدنيا، ورواه ابن ماجة رقم (٤١٠٠) في الزهد في الدنيا، وفي سنده عمرو بن واقد الدمشقي أبو حفص، وهو متروك كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٤١٠٠) قال: حدثنا هشام بن عمار. و«الترمذي» (٢٣٤٠) قال: حدثنا عبد الله بن عبد الرحمان. وقال: أخبرنا محمد بن المبارك.\nكلاهما (هشام بن عمار، ومحمد بن المبارك) عن أبي إدريس الخولاني فذكره.\n(*) قال الترمذي: هذا حديث غريب. لا نعرفه إلا من هذا الوجه وعمرو بن واقد منكر الحديث.","vol":"4","page":670},{"text":"٢٧٧١ - (ت) عائشة - ﵂ -: قالت: قال رسول الله - ﷺ-: «إِن كنتِ تريدين الإِسراعَ واللُّحوقَ بي فَلْيَكْفِكِ من الدنيا كزاد الرَّاكب، وإِيَّاك ومُجالسةَ الأغنياء، ولا تَسْتَخْلِقي ثَوبًا حتى تُرَقِّعيهِ» . أخرجه الترمذي (١) .\nوزاد رزين في كتابه: قال عروة: «فما كانت عائشة تَستَجِدُّ ثوبًا حتى تُرَقِّعَ ثوبَها، وتُنَكِّسَهُ، قال: ولقد جاءها يومًا من عند معاوية ثمانون ألفًا، فما أَمسى عندها دَرهم، قالت لها جاريتها: فهلاَّ اشْتَرَيتِ لنا منه لحمًا بدرهم؟ قالت: لو ذكَّرتيني لفعلتُ» .\n_________\n(١) رقم (١٧٨١) في اللباس، باب ما جاء في ترقيع الثوب، وفي سنده صالح بن حسان النضري أبو الحارث المدني نزيل البصرة، وهو متروك كما قال الحافظ في \" التقريب \"، قال الترمذي: ومعنى قوله: \" إياك ومجالسة الأغنياء \" هو نحو ما روي عن أبي هريرة عن النبي ﷺ أنه قال: من رأى من فضل عليه في الخلق والرزق فلينظر إلى من هو أسفل منه ممن هو فضل عليه فإنه أجدر أن لا يزدري نعمة الله. أقول: وحديث أبي هريرة هذا في الصحيحين وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٨٠) حدثنا يحيى بن موسى حدثنا سعيد بن محمد الوراق وأبو يحيى الحماني قالا حدثنا صالح بن حسان عن عروة عن عائشة فذكره.\nقال أبو عيسى هذا حديث غريب لانعرفه إلا من حديث صالح بن حسان قال: وسمعت محمد يقول صالح بن حسان منكر الحديث وصالح بن أبي حسان الذي روى عنه ابن أبي ذئب ثقة.","vol":"4","page":671},{"text":"٢٧٧٢ - (خ م ت) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «اللَّهمَّ اجعَل رِزقَ آلِ محمدٍ قُوتًا» .\nوفي أخرى: «كَفَافًا» . أَخرجه البخاري، ومسلم، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قوتًا) القوت: ما يقوم بالإنسان من الطعام. ⦗٦٧٢⦘\n(كفافًا): الكفاف: الذي لا يفضل عن الشيء.\n_________\n(١) رواه البخاري ١١ / ٢٥٠ في الرقاق، باب كيف كان عيش النبي ﷺ، ومسلم رقم (١٠٥٥) في الزهد، والترمذي رقم (٢٣٦٢) في الزهد، باب ما جاء في معيشة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٢) قال: حدثنا محمد بن فضيل. قال: حدثنا أبي وفي (٢/٤٤٦و٤٨١) قال: حدثنا وكيع. قال: حدثنا الأعمش. و«البخاري» (٨/١٢٢) قال: حدثنا عبد الله ابن محمد. قال: حدثنا محمد بن فضيل، عن أبيه. و«مسلم» (٣/١٠٢) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد وأبو سعيد الأشج. قالوا: حدثنا وكيع. قال: حدثنا الأعمش. وفي (٣/١٠٢) (٨/٢١٧) قال: حدثني زهير بن حرب. قال: حدثنا محمد بن فضيل، عن أبيه، وفي (٨/٢١٧) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب وأبو كريب. قالوا: حدثنا وكيع. قال: حدثنا الأعمش. (ح) وحدثناه أبوسعيد الأشج. قال: حدثنا أبو أسامة. قال: سمعت الأعمش. «ابن ماجة» (٤١٣٩) قال: حدثنا محمد بن عبد الله بن نمير وعلي بن محمد. قالا: حدثنا وكيع. عن الأعمش. و«الترمذي» (٢٣٦١) قال: حدثنا أبو عمار. قال: وكيع. قال: حدثنا وكيع، وعن الأعمش.. و«النسائي» في الكبرى «تحفة الأشراف» (١٠/١٤٨٩٨) عن إسحاق بن إبراهيم، عن أبي أسامة، عن الأعمش.\nكلاهما - فضيل بن غزوان، والأعمش - عن عمارة بن القعقاع، عن أبي زرعة. فذكره.","vol":"4","page":671},{"text":"٢٧٧٣ - (ت) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «اللَّهمَّ أحْيني مسكينًا، وأَمِتني مسكينًا، واحشُرني في زُمرةِ المساكين يوم القيامة. قال: فقالت عائشةُ: لِمَ يا رسول الله؟ قال: إِنهم يدخلون الجنة قبل الأغنياء بأربعين خريفًا، يا عائشةُ لا تَرُدِّي المسكينَ ولو بشقِّ تمرة، يا عائشة أَحِبِّي المساكين، وقرِّبيهم، يُقَرِّبْكِ الله يوم القيامة» . أَخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خريفًا): الخريف: الزمان المعروف، بين الصيف والشتاء، وأراد به: كناية عن السنة جميعًا، لأنه متى أتى عليه عشرون خريفًا مثلًا، فقد أتى عليه عشرون سنة، وقد جاء في [هذا] الحديث «أربعون خريفًا» وفي الحديث الآخر «خمسمائة عام» . ووجه الجمع بينهما: أن الأربعين أراد بها: تقدم الفقير الحريص على الغني الحريص، وأراد بخمسمائه عام: تقديم الفقير الزاهد على الغني الراغب، فكان الفقير الحريص على درجتين من خمس وعشرين درجة من الفقير الزاهد، وهذه نسبة الأربعين إلى الخمسمائة، ولا تظنن أن ⦗٦٧٣⦘ هذا التقدير، وأمثاله يجرى على لسان رسول الله - ﷺ- جزافًا، ولا بالاتفاق، بل لسر أدركه، ونسبة أحاط بها علمه، فإنه لا ينطق عن الهوى، وإن فطن أحد من العلماء إلى شيء من هذه المناسبات، وإلا فليس طعنًا في صحتها والله أعلم.\n_________\n(١) رقم (٢٣٥٣) في الزهد، باب ما جاء أن فقراء المهاجرين يدخلون الجنة قبل أغنيائهم، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٥٢) حدثنا عبد الأعلى بن واصل الكوفي حدثنا ثابت بن محمد العابد الكوفي حدثنا الحرث بن النعمان الليثي عن أنس فذكره قال أبو عيسى: هذا حديث غريب.","vol":"4","page":672},{"text":"٢٧٧٤ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «يدخل الفقراءُ الجنةَ قبل الأغنياء بخمسمائة عام: نِصفِ يَومٍ» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٥٤) في الزهد، باب ما جاء أن فقراء المهاجرين يدخلون الجنة قبل أغنيائهم، وهو حديث حسن، وقال الترمذي: هذا حديث حسن صحيح، ورواه أيضًا ابن حبان في صحيحه وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٥٣) حدثنا محمود بن غيلان حدثنا قبيصة حدثنا سفيان عن محمد بن عمرو عن أبي سلمة عن أبي هريرة فذكره. قال: هذا حديث حسن صحيح.","vol":"4","page":673},{"text":"٢٧٧٥ - (م) أبو عبد الرحمن الحبلي: قال: «سمعتُ عبد الله بن عمرو بن العاص - ﵄ -، وسأَله رجل، فقال: ألسنا من فقراء المهاجرين؟ فقال له عبد الله: أَلك امرأةٌ تأوي إليها؟ قال: نعم، قال: ألك مسكنٌ تَسْكنُهُ؟ قال: نعم، قال: فأنت من الأغنياء، قال: فإنَّ لي خادمًا، قال: فأَنت من الملوك. قال أبو عبد الرحمن: وجاء ثلاثةُ نَفَر إلى عبد الله بن عمرو، وأنا عندَه، [فقالوا: يا أبا محمدٍ، إِنا والله ما نَقْدِرُ على شيءٍ: لا نَفَقَةٍ، ولا دَابَّةٍ، ولا مَتَاعٍ] . فقال لهم: ما شئتم، إن شئتم رجعتم ⦗٦٧٤⦘ إلينا، فأَعطيناكم ما يَسَّرَ الله لكم، وإن شئتم ذكرنا أمرَكم للسُّلطان، وإِن شئتم صبرتم، فإني سمعتُ رسولَ الله - ﷺ- يقول: إِن فقراء المهاجرين يَسْبقون الأغنياء يوم القيامة إِلى الجنة بأربعين خريفًا، قالوا: [فإنا] نصبر، لا نسأَل شيئًا» . أَخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٧٩) في الزهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٢٩٧٩) حدثني أبو الطاهر أحمد بن عمرو بن سرح أخبرنا ابن وهب أخبرني أبو هانئ سمع أبا عبد الرحمن الحبلي يقول فذكره. سمعت.","vol":"4","page":673},{"text":"٢٧٧٦ - (ت) جابر بن عبد الله - ﵄ -: قال: قال رسول الله - ﷺ-: «يدخل فقراء المسلمين الجنةَ قبل أغنيائهم بأَربعين خريفًا» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٥٦) في الزهد، باب ما جاء أن فقراء المهاجرين يدخلون الجنة قبل أغنيائهم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٥٥) حدثنا العباس الدوري حدثنا عبد الله بن يزيد المقرئ حدثنا سعيد بن أبي أيوب بن جابر الحضرمي عن جابر بن عبد الله أن رسول الله ... هذا حديث حسن.","vol":"4","page":674},{"text":"٢٧٧٧ - (د ت) أبو سعيد الخدري - ﵁ -: قال: «جلست في عصابةٍ من ضُعَفاءِ المهاجرين، وإنَّ بعضهم لَيَستَتِرُ ببعضٍ من العُرْي، وقارئ يقرأُ علينا، إِذ جاء رسولُ الله - ﷺ-، فقام علينا، فلما قام علينا رسولُ الله - ﷺ- سكت القارئ، فسلَّم، ثم قال: ما كنتم تصنعون؟ قلنا: يا رسولَ الله، كان قارئ لنا يقرأُ علينا، وكنا نَستَمِعُ إلى كتاب الله ﷿، فقال رسولُ الله -ﷺ-: الحمد لله الذي جعل من أُمتي مَن أُمِرْتُ أَن أَصبر نَفسي معهم، وجلس رسولُ الله - ﷺ- وَسْطَنَا، لِيَعْدِلَ بنفسه فينا، ثم قال بيده: هكذا، فَتَحَلَّقوا، وبَرَزَت وجوهُهم، قال: فما رأيتُ رسولَ ⦗٦٧٥⦘ اللهﷺ- عرف منهم أَحدا غيري، ثم قال رسولُ الله - ﷺ-: أبشروا صَعَاليك المهاجرين بالنُّورِ التام يوم القيامة، تدخلون الجنة قبل أَغنياء الناس بنصف يوم، وذلك خمسمائة سنة» . أَخرجه أبو داود (١) .\nوأخرج الترمذي منه آخره، قال: قال رسول الله -ﷺ-: «فُقَراء المهاجرين يدخلون الجنة قبل أَغنيائهم بخمسمائة سنة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عصابة): العصابة: الجماعة من الناس، وكذلك من الخيل والطير.\n(فتحلقوا): تحلَّقُوا: أي صارُوا حَلْقَة مستديرة.\n_________\n(١) رواه أبو داود رقم (٣٦٦٦) في العلم، باب في القصص، ورواه أيضًا أحمد في \" المسند \" ٣ / ٦٣ وفي سنده العلاء بن بشير المزني، وهو مجهول، ويشهد لآخره رواية الترمذي المختصرة.\n(٢) رواه الترمذي رقم (٢٣٥٢) في الزهد، باب ما جاء أن فقراء المهاجرين يدخلون الجنة قبل أغنيائهم، وهو حديث حسن، وفي الباب عن أبي هريرة، وعبد الله بن عمر، وجابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٤١٢٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا بكر بن بعد الرحمن، قال: حدثنا عيسى بن المختار، عن محمد بن أبي ليلى. و«الترمذي» (٢٣٥١) قال: حدثنا محمد بن موسى البصري، قال: حدثنا زياد بن عبد الله، عن الأعمش.\nكلاهما -ابن أبي ليلى، والأعمش - عن عطية العوفي، فذكره.\n(*) قال الترمذي: هذا حديث حسن. غريب من هذ الوجه. وأخرجه أبو داود (٣٦٦٦) حدثنا مسدد ثنا جعفر بن سليمان عن المعلى بن زياد عن العلاء بن بشير (المزني) عن أبي الصديق الناجي عن أبي سعيد الخدري فذكره.","vol":"4","page":674},{"text":"٢٧٧٨ - (خ م ت) عبد الله بن عباس، وعمران بن حصين - ﵃ -: قالا: قال رسول الله - ﷺ-: «اطَّلَعْتُ في الجنة، فرأيت أَكثرَ أهلها الفقراءَ، واطَّلعت في النار، فرأيت أكثرَ أهلها النساءَ» . أخرجه البخاري، والترمذي عنهما، ومسلم عن ابن عباس وحدَه (١) .\n_________\n(١) رواه البخاري ١١ / ٢٣٨ في الرقاق، باب فضل الفقر، وباب صفة الجنة والنار، وفي بدء الخلق، باب ما جاء في صفة الجنة، وفي النكاح، باب كفران العشير، ومسلم رقم (٢٧٣٧) في الذكر والدعاء، باب أكثر أهل الجنة الفقراء، والترمذي رقم (٢٦٠٥) و(٢٦٠٦) في صفة جهنم، باب ما جاء أن أكثر أهل النار النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (١/٢٣٤) (٢٠٨٦) قال: حدثنا وكيع. و«النسائي» في الكبرى (تحفة الأشراف) (٦٣١٧) عن محمد بن معمر البحراني، عن عثمان بن عمر. كلاهما - وكيع، وعثمان- عن حماد بن نجيح.\n٢- أخرجه أحمد (١/٣٥٩) (٣٣٨٦) قال: حدثنا إسماعيل. ومسلم (٨/٨٨) قال: حدثنا زيهير بن حرب،قال: حدثنا إسماعيل بن إبراهيم (ح) وحدثناه إسحاق بن إبراهيم، قال أخبرنا الثقفي. والترمذي (٢٦٠٢) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم. و«النسائي» في الكبرى (تحفة الأشراف) (٦٣١٧) عن إسحاق بن إبراهيم، قال: أخبرنا الثقفي. كلاهما - إسماعيل، والثقفي - قالا: أخبرنا أيوب.\n٣- وأخرجه أحمد (٤/٤٢٩) قال: حدثنا الخفاف. و«عبد بن حميد» (٦٩١) قال: أخبرنا جعفر بن عون. و«مسلم» (٨/٨٨) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة. و«النسائي» في الكبري (تحفة الأشراف) (٦٣١٧) عن أبي داود الحراني، عن جعفر بن عون. ثلاثتهم - عبد الوهاب الخفاف، وجعفر، وأبو أسامة- عن سعيد بن أبي عروبة.\n٤-وأخرجه مسلم (٨/٨٨) قال:حدثنا شيبان بن فروخ، قال: حدثنا أبو الأشهب.\n٥- وأخرجه النسائي في الكبرى (تحفة الأشراف) (٦٣١٧) عن يحيى بن مخلد المقسمي، عن المعافي بن عمران، عن صخر بن جويرية..\nخمستهم - حماد، وأيوب، وسعيد، وأبو الأشهب، وصخر - عن أبي رجاء فذكره.\n٦- وأخرجه البخاري (٦٤٤٩) حدثثا أبو الوليد حدثنا سلم بن زرير حدثنا أبو رجاء عن عمران بن حصين.","vol":"4","page":675},{"text":"٢٧٧٩ - (خ م) أسامة بن زيد - ﵁ -: قال: قال النبيُّ - ﷺ-: «قُمتُ على باب الجنة، فكان عامَّةُ من دخلها المساكينُ، وأصحاب الجَدِّ مَحْبُوسون، غير أَن أصحاب النار قد أُمِرَ بهم إلى النار، وقمت على باب النار، فإذا عامَّةُ من دخلها النساءُ» . أخرجه البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجد): الحظ والسعادة.\n_________\n(١) رواه البخاري ١١ / ٣٦١ في الرقاق، باب صفة الجنة والنار، وفي النكاح، باب لا تأذن المرأة في بيت زوجها لأحد إلا بإذنه، ومسلم رقم (٢٧٣٦) في الرقاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٠٥) قال: حدثنا إسماعيل بن إبراهيم. وفي (٥/٢٠٩) قال: حدثنا يحيى بن سعيد. وفى البخاري (٧/٣٩،٨/١٤١) قال: حدثنا هداب بن خالد، قال: حماد ابن سلمة (ح) وحدثني زهير بن حرب. قال: حدثنا معاذ بن معاذ العنبري (ح) وحدثني محمد بن عبد الأعلى، قال: حدثنا المعتمر (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير (ح) وحدثنا أبو كامل فضيل بن حسين، قال: حدثنا يزيد بن زريع. و«النسائي» في الكبرى (تحفة ١٠٠) عن قتيبة بن سعيد، عن خالد بن عبد الله الواسطي، وعن عبيد الله بن سعيد، وعن يحيى ين سعيد.\n- ثمانيتهم - إسماعيل، ويحيى، وحماد، ومعاذ، ومعتمر، وجرير، ويزيد، وخالد - عن سليمان التيمي عن أبي عثمان، فذكره.","vol":"4","page":676},{"text":"٢٧٨٠ - (د ت س) أبو الدرداء - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «أُبْغُوني ضُعَفَاءكم، فإنما تُرزقُونَ وتُنصرون بضعفائكم» . أخرجه أبو داود، والترمذي، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُبغُوني): يقال: أبغني كذا، أي: أعطني، وأجدني، وأصله من الابتغاء: الطلب، يقال: بغى فلان كذا: إذا طلبه، وأبغيته كذا: إذا أزلت ابتغاءه، مثل أشكيته، إذا أزلت شكواه ببلوغ غرضه، وتقول: ⦗٦٧٧⦘ ابغني - بهمزة موصولة - أي: اطلب لي، وأبغني - بهمزة مقطوعة - أي: أعني على الطلب.\n_________\n(١) رواه أبو داود رقم (٢٥٩٤) في الجهاد، باب في الانتصار برذل الخيل والضعفة، والترمذي رقم (١٧٠٢) في الجهاد، باب ما جاء في الاستفتاح بصعاليك المسلمين، والنسائي ٦ / ٤٥ و٤٦ في الجهاد، باب الاستنصار بالضعيف، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٩٨) قال: حدثنا إبراهيم بن إسحاق. قال: حدثنا ابن المبارك. (ح) وعلي بن إسحاق، قال: أخبرنا عبد الله بن المبارك. «أبو داود» (٢٥٩٤) قال: حدثنا مؤمل بن الفضيل الحراني، قال: حدثنا الوليد. «الترمذي» (٧١٠٢) قال: حدثنا أحمد بن محمد بن موسى، قال: حدثنا عبد الله بن المبارك. و«النسائي» (٦/٤٥) قال: أخبرنا يحيى بن عثمان، قال: حدثنا عمر ابن عبد الواحد.\nثلاثتهم - عبد الله بن المبارك، والوليد بن مسلم، وعمر - عن عبد الرحمان ابن يزيد بن جابر، قال: حدثني زيد بن أرطاة، عن جبير بن نفير. فذكره.","vol":"4","page":676},{"text":"٢٧٨١ - (خ س) مصعب بن سعد: قال: «رأى سعد - ﵁ - أن له فضلًا على مَن دونه، فقال رسولُ الله - ﷺ-: هل تُنصَرون وتُرزَقون إِلا بضعفائكم؟» . أَخرجه البخاري.\nوفي رواية النسائي: «أنه ظنَّ أن له فَضلًا على من دونَه من أصحاب النبي -ﷺ-، فقال النبيُّ - ﷺ-: إِنما ينصُر الله هذه الأمةَ بضعيفها: بدعوتِهم، وصلاتِهم، وإِخلاصهم» (١) .\n_________\n(١) رواه البخاري ٦ / ٦٥ في الجهاد، باب من استعان بالضعفاء والصالحين في الحرب، والنسائي ٦ / ٤٥ في الجهاد، باب الاستنصار بالضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٤٥) قال: أخبرنا محمد بن إدريس، قال:حدثنا عمر بن حفص بن غياث عن أبيه، عن مسعر، عن طلحة بن مصرف، عن مصعب ابن سعد. فذكره.\n* أخرجه البخاري (٤/٤٤) قال: حدثنا سليمان بن حرب، قال: حدثنا محمد ابن طلحة، عن طلحة، عن مصعب بن سعد، قال: رأى سعد، ﵁، أن له فضلا على من دونه، فقال النبي -ﷺ-: «هل تنصرون وترزقون إلا بضعفائكم؟.» هكذا أخرجه مرسلا.","vol":"4","page":677},{"text":"٢٧٨٢ - (م) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «رُبَّ أَشْعَثَ مَدْفُوعٍ بالأبواب لو أقْسَمَ عَلَى اللهِ لأَبَرَّهُ» . أَخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٢٢) في البر والصلة، باب فضل الضعفاء والخاملين، وفي صفة الجنة ونعيمها وأهلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٨/٣٦ و١٥٤) قال: حدثني سويد بن سعيد قال حدثنا حفث بن ميسرة عن العلاء ابن عبد الرحمن عن أبيه فذكره","vol":"4","page":677},{"text":"٢٧٨٣ - (خ ط) وعنه - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «ما بعث الله نبيّا إِلا راعي غَنَمٍ (١)، فقال أَصحابه: وأنت؟ فقال: نعم، كنتُ أرْعاها على قَرَارِيطَ لأهل مكة» . أخرجه البخاري، وأَخرجه الموطأ، ولم يذكر ⦗٦٧٨⦘ القراريط (٢) .\n_________\n(١) في بعض الروايات: إلا رعى الغنم.\n(٢) رواه البخاري ٤ / ٣٦٣ في الإجارة، باب رعي الغنم على قراريط، ورواه مالك في \" الموطأ \" بلاغًا ٢ / ٩٧١ في الاستئذان، باب ما جاء في أمر الغنم، ورواه أيضًا ابن ماجة مثل رواية البخاري رقم (٢١٤٩) في التجارات، باب الصناعات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الإجارة (٢) عن أحمد بن محمد المكي - وابن ماجة في التجارات (٥/١) عن سويد بن سعيد بن كلاهما عن عمرو بن يحيى بن سعيد عن عمرو بن جده به الأشراف (٩/٥٠٣) وأخرجه مالك في الموطأ بشرح الزرقاني (٤/٤٨٣) بلاغا قال الزرقاني: «مما صح موصولا» عن عبد الرحمن بن عوف وجابر وأبي هريرة.","vol":"4","page":677},{"text":"٢٧٨٤ - (ت) عبد الله بن مغفل - ﵁ -: قال: «جاء رجل إِلى النبي - ﷺ- فقال: يا رسول الله، والله إني لأُحِبُّكَ، فقال: انْظُرْ ما تقول، قال: والله إِني لأُحِبُّكَ - ثلاث مرات - قال: إِن كنت تُحِبُّني فأعِدَّ للفقر تِجفافًا (١)، فإن الفقر أَسرع إِلى من يُحِبُّني من السَّيل إلى منتهاه» . أخرجه الترمذي (٢) .\n_________\n(١) في الأصل: لحافًا، والتصحيح من نسخ الترمذي المطبوعة. ومعنى تجفافًا: درعًا وجنة.\n(٢) رقم (٢٣٥١) في الزهد، باب ما جاء في فضل الفقر، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٥٠) قال: حدثنا محمد بن عمرو بن نبهان بن صوفان الثقفي البصري، قال: حدثنا روح بن أسلم (ح) وحدثنا نصر بن علي قال: حدثنا أبي.\nكلاهما - روح، وعلي - عن شداد أبي ظلمة الراسبي، عن أبي الوازع، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب، وأبو الوازع الراسبي اسمه جابر بن عمرو وهو بصري.","vol":"4","page":678},{"text":"٢٧٨٥ - (ت) علي بن أبي طالب - ﵁ -: قال: «إِنَّا لَجُلُوسٌ مع رسول الله -ﷺ- إِذ طلع علينا مُصْعَبُ بن عُمَير، ما عليه إِلا بُرْدَةٌ، مُرَقَّعةٌ بِفَرْوٍ، فلما رآه رسول الله - ﷺ- بَكَى للذي كان فيه من النِّعْمة، والذي هو فيه اليوم، ثم قال رسولُ الله - ﷺ-: كيف بكم إِذا غَدَا أَحَدُكم في حُلَّةٍ، وراح في حلة أخرى، وَوُضِعَتْ بين يديه صَحْفَةٌ ورُفِعَتْ أخرى، وسَتَرْتُمْ بيوتَكم كما تُسْتَرُ الكعبة؟ قالوا: يا رسول الله، نحن يومئذ خَيْرٌ مِنَّا ⦗٦٧٩⦘ اليوم، نُكْفَى المُؤْنَةَ، وَنَتَفَرَّغُ للعبادة، فقال رسول الله - ﷺ-: بل أنتم اليوم خيرٌ منكم [يومئذ]» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٧٨) في صفة القيامة، باب رقم (٣٦)، وفي سنده شيخ لم يسم، وهو شيخ محمد بن كعب القرظي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٧٦) حدثنا هناد حدثنا يونس بن بكير عن محمد بن إسحاق حدثني يزيد بن زياد عن محمد بن كعب القرظي حدثني من سمع علي بن أبي طالب يقول فذكره قال أبو سعيد: هذا حديث حسن ويزيد بن زياد هو ابن ميسرة وهو مدني وقد روى عنه مالك بن أنس وغير واحد من أهل العلم ويزيد ابن زياد الدمشقي الذي روى عن الزهري روى عنه وكيع ومروان ابن معاوية ويزيد بن أبي زياد كوفي.","vol":"4","page":678},{"text":"٢٧٨٦ - (د س) عبد الله بن بريدة - ﵀ -: أن رجلًا من أصحاب رسول الله - ﷺ- رحل إِلى فَضَالة بن عُبيد، وهو بمصر، فَقَدِم عليه، فقال: إِني لم آتِكَ زائرًا، ولكني سمعت أنا وأَنت حديثًا من رسول الله - ﷺ-: فرجوتُ أَن يكون منه عندك عِلمٌ، قال: ما هو؟ قال: كذا وكذا، قال: فَمالي أراك شَعِثًا وأنت أميرُ الأرض؟ قال: كان رسولُ الله - ﷺ- ينهانا عن كثير من الإِرْفَاه، قال: فمالي لا أرى عليكَ حِذَاء؟ قال: «كان رسول الله -ﷺ- يأمرنا أن نَحْتفيَ أَحيانًا» . هذه رواية أبي داود.\nوفي رواية النسائي عن عبد الله بن شقيق (١)، قال: كان رجل من أَصحاب النبي - ﷺ- عاملًا بمصر، فأتاه رجل من أصحابه، فإذا هو شَعِثُ الرأس، مُشْعَانٌ، قلت: مالي أَراك مُشْعَانًّا، وأَنت أَمير؟ قال: كان النبي - ﷺ- ينهانا عن الإِرْفاه، قلنا: وما الإِرفاه؟ قال: التَّرجيلُ كل يوم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُشْعَان): رجل مُشعان: منتفض الشعر، ثائر الرأس، بعيد العهد بالتسريح. ⦗٦٨٠⦘\n(شَعِثًا): الشعث: البعيد العهد بالغسل والنظافة.\n(حذاء): الحذاء: النعل.\n(الإرفاه): الاستكثار من الزينة والتنعم، وأصله من الرفه، وهو أن ترد الإبل كل يوم، ومنه أخذت الرفاهية.\n(الترجيل): [و] الترجل تسريح الشعر.\n_________\n(١) في الأصل: عبد الله بن سفيان، والتصحيح من سنن النسائي وكتب الرجال.\n(٢) رواه أبو داود رقم (٤١٦٠) في الترجل، والنسائي ٨ / ١٣٢ في الزينة، باب الترجل غبًا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٢) . وأبو داود (٤١٦٠) قال: حدثنا الحسن بن علي كلاهما - أحمد بن حنبل، والحسن بن علي - عن يزيد بن هارون قال: أخبرني الجريري، عن عبد الله بن بريدة، فذكره.\n* أخرجه النسائي (٨/١٨٥) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن علية، عن الجريري، عن عبد الله بن بريدة، أن رجلا من أصحاب النبي -ﷺ- يقال له: عبيد. قال: «إن رسول الله -ﷺ- كان ينهي عن كثير من الإرفاه.» سئل ابن بريدة عن الإرفاه. قال: منه الترجل.\n(*) قال أبو الحجاج يوسف بن الزكي المزي: وهو وهم، والصواب: فضالة بن عبيد «تحفة الأشراف» ٧/صفحة (٢٢٦) .\n* وأخرجه النسائي (٨/١٣٢) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث، عن كهمس، عن عبد الله بن شقيق، قال: كان رجل من أصحاب النبي -ﷺ- عاملا بمصر، فأتاه رجل من أصحابه، فإذا هو شعث الرأس مشعان قال: مالي أراك مشعانا وأنت أمير؟ قال: «كان نبي الله -ﷺ- ينهانا عن الإرفاه.» قلنا: وما الإرفاه؟ قال: «الترجل كل يوم.»","vol":"4","page":679},{"text":"٢٧٨٧ - (د) أبو أمامة [إياس] بن ثعلبة الأنصاري - ﵁ -: قال: «ذَكر أصحابُ رسول الله - ﷺ- يومًا عنده الدُّنيا، فقال رسول الله - ﷺ-: ألا تسمعون، ألا تسمعون؟ إِن البَذَاذَةَ من الإِيمان، إن البذاذة (١) من الإيمان - يعني التَّقَحُّلَ» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البذاذة): رثاثة الهيئة، وترك الزينة، والمراد به: التواضع في اللباس، وترك التبجح به.\n_________\n(١) في المطبوع: في الأولى والثانية: إن البذاءة، بالهمزة بدل الذال، وهو تحريف قبيح، والبذاذة: التقشف والتواضع في اللباس، والتقحل: تكلف اليبس.\n(٢) رقم (٤١٦١) في الترجل، ورواه أيضًا ابن ماجة رقم (٤١١٨) في الزهد، باب من لا يؤبه له، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٦١) حدثنا النفيلي ثنا محمد سلمة عن محمد بن إسحاق عن عبد الله بن أبي أمامة عن عبد الله بن مالك عن أبي أمامة قال فذكره. قال: أبو داود: هو أمامة بن ثعلبة الأنصاري.","vol":"4","page":680},{"text":"٢٧٨٨ - () زيد بن أسلم: قال: «اسْتَقَى يومًا عمرُ بن الخطاب - ﵁ ⦗٦٨١⦘ فجيئ بماءٍ قد شِيبَ بعسلٍ، فقال: إِنه لَطيِّبٌ، لكني أسمع الله ﷿ نَعَى على قومٍ شَهَواتِهم، فقال: ﴿أَذْهَبْتُم طَيِّبَاتِكُمْ فِي حَيَاتِكُمْ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا﴾ [الأحقاف: ٢٠]، فأَخاف أن تكونَ حسناتُنا عُجِّلَت لنا، فلم يَشْرَبْهُ» . أَخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه. وذكرها المنذري في \" الترغيب والترهيب \" في الزهد، باب في عيش السلف، وقال: ذكره رزين، ولم أره.","vol":"4","page":680},{"text":"٢٧٨٩ - (ت) رجل كان يخدم [عبد الرحمن] بن عوف: قال: «حَضَرْتُهُ أُتِيَ بطعامٍ ليلًا، وكان ظَلَّ يومه صائمًا، فبكى، وقال: ذهب الأوَّلون، لم تَكْلِمْهُمُ الدنيا من حسناتهم شيئًا، وإِنا ابتُلينا بالضَّرَّاء فصبرنا ثم ابتُلينا بالسَّرَّاء فلم نَصبِرْ، وكفى لامرىءٍ من الشرِّ أن يُشارَ إِليه بالأَصابع في أَمر» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم تَكْلِمهم): الكَلْم: الجرح، والمراد: لم تؤثر الدنيا فيهم، ولم تقدح في أديانهم.\n(ابتُلينا): الابتلاء: الاختبار. ⦗٦٨٢⦘\n(بالضراء): الضراء: الحالة التي تضر، والسراء: الحالة التي تسر.\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد رواه الترمذي مختصرًا رقم (٢٤٦٦) في القيامة، باب رقم (٣١) ولفظه: \" عن عبد الرحمن بن عوف قال: ابتلينا مع رسول الله ﷺ بالضراء فصبرنا، ثم ابتلينا بعده بالسراء فلم نصبر \"، وهو حديث حسن، وسيأتي رقم (٢٨١٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٦٤) قال: حدثنا قتيبة قال: حدثنا أبو صفوان عن يونس عن الزهري عن حميد بن عبد الرحمان فذكره.","vol":"4","page":681},{"text":"٢٧٩٠ - (ت) جابر بن عبد الله - ﵄ -: قال: «ذُكِرَ رجلٌ عند رسولِ الله - ﷺ- بعبادةٍ واجتهادٍ، وذُكر آخرُ بورعٍ، فقال رسول الله - ﷺ-: لا يُعدَلُ الوَرَعُ بشيءٍ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥١٩) قال:حدثنا زيد بن أخزم الطائي البصري قال:حدثنا إبراهيم بن أبي الوزيز قال: حدثنا عبد الله بن جعفر المخرمي عن محمد بن عبد الرحمان بن نبيه عن محمد بن المنكدر فذكره.","vol":"4","page":682},{"text":"٢٧٩١ - (ت) عطية السعدي - ﵁ -: قال: قال رسول الله - ﷺ-: «لا يبلُغُ العبدُ أَن يكون من المتقين» . - وفي رواية -: «لا يبلغ العبد حقيقة التَّقْوى - حتى يدع ما لا بأس به، حذرًا مما به البَأْسُ» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٥٣) في صفة القيامة، باب رقم (٢٠)، وهو حديث حسن، حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٥١) حدثنا أبو بكر بن أبي النضر حدثنا أبو النضر حدثنا أبو عقيل الثقفي عبد الله ابن عقيل حدثا عبد الله بن يزيد حدثني ربيعة بن يزد وعطية بن قيس عن عطية السعدي فذكره.\nقال أبو عيسى: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه.","vol":"4","page":682},{"text":"<span data-type=\"title\" id=toc-548>الفصل الثاني: فيما كان النبي - ﷺ - وأصحابه عليه من الفقر</span>\n٢٧٩٢ - (خ م ت) عائشة - ﵂ -: قالت: «كان يأتي علينا الشَّهرُ ما نُوقِدُ فيه نارًا، إنما هو التَّمر والماء، إِلا أن يُؤتَى باللُّحَيمِ» . وفي ⦗٦٨٣⦘ رواية قالت: «ما شَبِعَ آلُ محمد من خُبزِ البُرِّ ثلاثًا، حتى مضى لسبيله» .\nوفي أخرى، قالت: «ما شبع آلُ محمد مُنْذُ قَدِم المدينة من طعامٍ ثلاث ليالٍ تباعًا حتى قُبِضَ» .\nوفي أخرى: «ما شبع آل محمد من خبز شعير يومين متتابعين حتى قُبِضَ رَسولُ الله - ﷺ-» .\nوفي أخرى، قالت: «ما أَكلَ آلُ محمد أكلَتينِ في يومٍ واحدٍ إِلا وإِحداهما تمرٌ» .\nوفي أخرى: كانت تقول لعروة: «والله يا ابنَ أُختي، إن كُنا لَنَنْظُرُ إلى الهِلالِ، ثم الهلالِ، ثم الهلال - ثلاثة أَهلةٍ في شهرين - وما أُوقِدَ في أَبياتِ رسولِ الله - ﷺ- نارٌ، قال: قلتُ: يا خالةُ، فما كان يُعِيشُكم؟ قالت: الأسْوَدَان: التمر، والماء، إِلا أنه قد كان لرسول الله - ﷺ- جيران من الأنصار، وكانت لهم مَنائِحُ، فكانوا يُرْسِلُونَ إلى رسولِ الله - ﷺ- من أَلبانها، فَيسقِينَاهُ» .\nوفي أخرى قالت: «تُوفِّيَ رسولُ الله - ﷺ- حين شَبِعَ الناسُ من الأسودين: التمرِ والماء» .\nوفي رواية: «ما شَبِعْنا من الأسودين» هذه روايات البخاري، ومسلم.\nولمسلم أيضًا قالت: «لقد مات رسول الله - ﷺ- وما شبعَ من خبزٍ وزيتٍ في يوم واحد مرتين» .\nوأَخرج الترمذي، الرواية الأولى، إلى قوله: «الماء» والرابعة.\nوله في أُخرى عن مسروق، قال: «دخلتُ على عائشة، فدعت لي بطعام ⦗٦٨٤⦘ فقالت: ما أَشْبَعُ فأشاء أَن أَبكيَ إِلا بكَيْتُ، قلت: لِمَ؟ قالت: أَذْكُرُ الحالَ التي فارق عليها رسول الله - ﷺ- الدنيا، والله ما شبع من خبزٍ ولحمٍ مرتين في يوم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (منائح): المنائح: جمع منيحة، وهي الناقة يعيرها صاحبها إنسانًا ليشرب لبنها ويعيدها.\n(الأسودين): السواد: من صفات التمر، لأن الغالب على أنواع تمر المدينة السواد، فأما الماء فليس بأسود، وإنما جعل أسود حيث قرن بالتمر، فغلب أحدهما على الآخر فسمَّيَ به، وهذا من عادة العرب، يفعلونه بالشيئين يصطحبان، فيغلبون اسم الأشهر، كقولهم: القمران، للشمس والقمر.\n_________\n(١) رواه البخاري ٩ / ٤٧٨ في الأطعمة، باب ما كان النبي ﷺ وأصحابه يأكلون، وفي الرقاق، باب كيف كان عيش النبي ﷺ وأصحابه وتخليهم من الدنيا، ومسلم رقم (٢٩٧٠) و(٢٩٧١) و(٢٩٧٢) و(٢٩٧٣) في الزهد، والترمذي رقم (٢٣٥٧) و(٢٣٥٨) في الزهد، باب في معيشة النبي ﷺ ورقم (٢٤٧٣) في القيامة، باب رقم (٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٠) قال: حدثنا يحيى. و«البخاري» (٨/١٢١) قال: حدثا محمد بن المثنى. قال: حدثنا يحيى. و«مسلم» (٨/٢١٨) قال: حدثنا عمرو الناقد. قال: حدثنا عبدة ابن سليمان. قال عمرو: ويحيى بن يمان حدثنا. (ح) وحدثنا أبو بكر بن شيبة وأبو كريب. قالا: حدثنا أبو أسامة وابن نمير. و«ابن ماجة» (٤١٤٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير وأبو أسامة والترمذي (٢٤٧١)، وفي الشمائل (٣٧٠) قال: حدثنا حدثنا هارون بن إسحاق الهمداني. قال: حدثنا عبدة.\nخمستهم - يحيى القطان، وعبدة بن سليمان، ويحيى بن يمان، وأبو أسامة، وعبد الله بن نمير - عن هشام، ابن عروة. قال: أخبرني أبي. فذكره.\nورواه أيضا عن عائشة عروة أخرجه أحمد (٦/١٠٨) قال: حدثنا سريج وفي (٦/١١٨) قال: حدثنا سليمان بن داود و«أبو داود» ٤١٨٧ قال حدثنا ابن نفيل و«ابن ماجة» (٣٦٣٥) قال حدثنا عبد الرحمان ابن إبراهيم قال: حدثنا ابن أبي فديك. و«الترمذي «١٧٥٥، وفي الشمائل (٢٥): حددثنا هناد بن السري.\nخمستهم -سريج، وسليمان بن داود، وابن نفيل، وابن أبي فديك، وهناد بن السري- عن عبد الرحمان ابن أبي الزناد، عن هشام بن عروة، عن أبيه، فذكره.\n(*) رواية سليمان بن داود بن نفيل وابن أبي فديك وهناد مختصرة على: «كان شعر رسول الله -ﷺ- فوق الوفرة. ودون الجمة» إلا أن هناد بن السري زاد في حديثه: «كنت اغتل أنا ورسول الله -ﷺ- من إناء واحد» ورواه أيضا عروه عن عائشة أنا كنا تقول أخرجه أحمد (٦/٢٤٤) قال حدثنا روح قال: حدثنا هشام عن هشام بن عروة و«عبد بن حميد» (٤٩) قال أخبرنا عبد الرزاق قال أخبرنا معمر عن هشام ابن عروة. وفي (١٥١٠) قال: أخرنا عون. قال: أخبرنا هشام بن سعد، عن أبي حازم، عن يزيد بن رمان. و«البخاري» (٣/٨، ٢٠١/١٢١) قال: حدثنا عبد العزيز بن عبد الله الأويسي. قا ل: حدثنا ابن أبي حازم، عن أبيه، عن يزيد بن رومان. و«مسلم (٨//٢١٨) قال حدثنا يحيى ابن يحيى. قال: حدثنا عبد العزيز بن أبي حازم، عن أبيه، عن يزيد بن رومان.\nكلاهما - هشام بن عروة، ويزيد بن رومان - عن عروة، فذكره.\n* أخرجه أحمد (٦/٧١) قال: حدثنا حسين. وفي (٦/٨٦) قال: حدثنا على بن عياش وحسين بن محمد. كلاهما -حسين بن محمد، وعلي بن عياش -قالا: حدثنا محمد ابن مطرف، عن أبي حازم، عن عروة ابن الزبير فذكره، ليس فيه (يزيد بن رومان) ولم يذكر فيه قصة المنائح. رواه أبو سلمة عن عائشة أيضا أخرجه أحمد (٦/، ١٨٢ ٢٣٧) و«ابن ماجة» (٤١٤٥) قال: حدثنا أبو بكر بن أبي شيبة كلاهما - أحمد بن حنبل، وأبو بكر، عن يزيد بن هارون قال حدثنا محمد بن عمرو عن أبي سلمة فذكره. ورواه عن عائشة أيضا حميد بن هلال أخرجه أحمد (٦/٩٤) قال: حدثنا بهز (٦/٢١٧) قال: حدثنا إسماعيل كلاهما - بهز، وإسماعيل- عن سليمان بن المغيرة عن حميد بن هلال فذكره.","vol":"4","page":682},{"text":"٢٧٩٣ - (خ م ت) أبو هريرة - ﵁ -: قال: «ما شبع آل محمد - ﷺ- من طعامٍ ثلاثةَ أيام تِباعًا، حتى قُبِضَ» . ⦗٦٨٥⦘\nوفي رواية، قال أَبو حازم: «رأيت أبا هريرة يُشيرُ بإِصبَعِهِ مِرارًا، يقول: والذي نفس أبي هريرة بيده، ما شبع نبيُّ اللهِ -ﷺ- ثلاثة أيام تِباعًا من خبزِ حنطةٍ، حتى فارق الدنيا» . أخرجه البخاري، ومسلم.\nوللبخاري: «أن أبا هريرة مرَّ بقوم بين أيديهم شاةٌ مَصْلِيَّةٌ، فدعَوهُ، فأبى أَن يأكلَ، وقال: خرج رسولُ الله - ﷺ- من الدنيا ولم يشبع من خبز الشعير» . وأخرج الترمذي الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مصلية): شاة مصلية، أي: مشوية.\n_________\n(١) رواه البخاري ٩ / ٤٧٨ في الأطعمة، باب ما كان النبي ﷺ وأصحابه يأكلون، ومسلم رقم (٢٩٧٦) في الزهد، والترمذي رقم (٢٣٥٩) في الزهد، باب ما جاء في معيشة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٤) قال: حدثنا بحيى بن سعيد، عن يزيد بن كيسان. و«البخاري» (٧/٨٧) قال حدثنا يوسف بن عيسى. قال: حدثنا محمد بن فضيل، عن أبيه. و«مسلم» (٨/٢١٩) قال: حدثنا محمد بن عباد وابن أبي عمر. قالا: حدثنا مروان، يعنيان الفزاري، عن يزيد، وهو ابن كيسان. (ح) وحدثني محمد بن حاتم. قال: حدثنا يحيى بن سعيد، عن يزيد بن كيسان، و«ابن ماجة» (٣٣٤٣) قال: حدثنا يعقوب بن حميد بن كاسب. قال: حدثنا مروان بن معاوية، عن يزيد بن كيسان. و«الترمذي» (٢٣٥٨) قال: حدثنا أبو كريب. قال: حدثنا المحاربي. قال: حدثنا يزيد بن كيسان.\nكلاهما - يزيد بن كيسان وفضيل بن غزوان - عن أبي حازم، فذكره.","vol":"4","page":684},{"text":"٢٧٩٤ - (ت) أبو أمامة الباهلي - ﵁ -: سُمِع يقول: «ما كان يَفْضُلُ عن أَهل بيت النبي - ﷺ- خبزُ الشعير» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٦٠) في الزهد، باب ما جاء في معيشة النبي ﷺ، ورواه أيضًا الترمذي في \" الشمائل \" رقم (١٤٥) باب ما جاء في صفة خبز رسول الله ﷺ، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٥٣) قال: حدثنا حجاج، قال أخبرنا جرير قال: حدثني سليم بن عامر، عن أبي غالب، فذكره.\n* أخرجه أحمد (٥/٢٦٠) قال: حدثنا أبو النضر، وأبو المغيرة. وفي (٥/٢٦٧) قال: حدثنا أبو المغيرة. و«الترمذي» (٢٣٥٩) . وفي «الشمائل» (١٤٤) قال: حدثنا عباس بن محمد الدوري،قال: حدثنا يحيى بن أبي بكير.\nثلاثتهم - أبو النضر، وأبو المغير، ويحيى - عن حريز بن عثمان، عن سليم بن عامر، عن أبي أمامة، فذكره ليس فيه أبو (غالب) .","vol":"4","page":685},{"text":"٢٧٩٥ - (ت) عبد الله بن عباس - ﵄ -: عنه قال: «كان رسولُ الله - ﷺ- يَبيتُ اللياليَ المُتتابعةَ وأهلُه طاويًا، لا يجدون عَشاءًا، وإِنما ⦗٦٨٦⦘ كان أكثرُ خبزهم خبزَ الشعير» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٦١) في الزهد، باب ما جاء في معيشة النبي ﷺ، وإسناده حسن وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٥٥) (٢٣٠٣) قال: حدثنا عفان، قال: حدثنا حماد. وفي (١/٣٧٣) (٤٥ ٣٥) قال: حدثنا عبد الصمد. (ح) وحسن بن موسى. و«عبد بن حميد» (٥٩٢) قال: حدثنا الحسن ابن موسى. و«ابن ماجة» (٣٣٤٧) و«الترمذي» (٢٣٦٠) وفي الشمائل (١٤٥) قالا حدثنا عبد الله بن معاوية الجمحي.\nأربعتهم- حماد، وعبد الصمد، والحسن، وعبد الله - قال عبد الصمد: أنبأنا، وقال الآخرون: حدثنا ثابت بن يزيد، قال: حدثني هلال به خباب، عن عكرمة فذكره.","vol":"4","page":685},{"text":"٢٧٩٦ - (م ت) سماك بن حرب: سمع النعمان بن بشير - ﵁ - يقول: «ألستم في طعامٍ وشرابٍ ما شئتم؟ لَقد رَأَيت نبيَّكم وما يجد [من] الدَّقَلِ ما يَملأُ به بطنَه» . أخرجه مسلم، والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٩٧٨) في الزهد، والترمذي رقم (٢٣٧٣) في الزهد، باب في معيشة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٦٨) قال: حدثنا أبو كامل،قال: حدثنا زهير. وفي (٤/٢٦٨) قال:حدثنا عبد الرزاق، قال: أخبرنا إسرائيل. و«مسلم» (٨/٢٢٠) قال: حدثنا قتيبة بن سعيد. وأبو بكر بن أبي شيبة، قالا: حدثنا أبو الأحوص (ح) وحدثنا محمد بن رافع، قال: حدثنا يحى بن آدم، قال: حدثنا زهير (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا الملائي، قال: حدثنا إسرائيل. و«الترمذي» (٢٣٧٢) . وفي الشمائل (،١٥٢ ٣٦٩) قال: حدثنا قتيبة، قال: حدثنا أبو الأحوص.\nثلاثتهم -زهير، وإسرائيل، وأبو الأحوص - عن سماك بن حرب، فذكره.","vol":"4","page":686},{"text":"٢٧٩٧ - (م) النعمان بن بشير - ﵁ -: قال: «ذَكَر عُمَرُ ما أصاب الناسُ من الدنيا، فقال: لقد رأيتُ رسول الله - ﷺ- يَظَلّ اليوم يَلْتَوِي، ما يجد من الدَّقَلِ ما يملأ به بطنه» . أَخرجه مسلم، وقال فيه بعض الرواة: عن النعمان بن بشير عن النبي - ﷺ-، فجعله من مسنده (١) .\n_________\n(١) رقم (٢٩٧٨) في الزهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٤) (١٥٩) قال: حدثنا عمرو بن الهيثم. وفي (١/٥٠) (٣٥٣) قال: حدثنا محمد بن جعفر وحجاج، و«عبد بن حميد» (٢٢) قال: حدثنا سعيد بن الربيع. و«مسلم» (٨/٢٢٠) قال: حدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر. و«ابن ماجة» (٤١٤٦) قال: حدثنا نصر بن علي، قال: حدثنا بشر بن عمر.\nخمستهم - عمرو، وابن جعفر، وحجاج، وسعيد، وبشر - عن شعبة، عن سماك بن حرب، عن النعمان بن بشير، فذكره.","vol":"4","page":686},{"text":"٢٧٩٨ - (خ) قتادة: قال: «كنا نأْتي أَنس بن مالك - ﵁ - وخَبَّازُهُ قائم، فَيُقَدِّمُ إِلينا الطعام، ويقول أنس: كلوا، فما أعلم رسول الله - ﷺ ⦗٦٨٧⦘ رأى رَغيفًا مُرَقَّقًا حتى لَحِقَ بالله، ولا رأَى شاة سَمِيطًا بِعَينَيْهِ حتى لَحِقَ بالله» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سميطًا): شاة سميط: مشوية، وإذا علقت في التنور فقد سمطت.\n_________\n(١) ٩ / ٤٧٩ في الأطعمة، باب شاة مسموطة والكتف والجنب، وباب الخبز المرقق والأكل، وفي الرقاق، باب كيف كان عيش النبي ﷺ، وتخليهم عن الدنيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٢٨) قال: حدثنا أبو عبيدة. وفي (٣/١٣٤) قال: حدثنا بهز وعفان. وفي (٣/٢٤٩) قال: حدثنا عفان. و«البخاري» (٧/٩٠) قال: حدثنا محمد بن سنان. وفي (٧/٩٨/، ٨ ١٢١) قال: حدثنا هدبة بن خالد. وابن ماجة (٣٣٠٩) قال: حدثنا محمد بن المثني، قال: حدثنا عبد الرحمان بن مهدي. وفي (٣٣٣٩) قال: حدثنا إسحاق بن منصور، وأحمد بن سعيد الدارمي، قالا: حدثنا عبد الصمد بن عبد الوارث..\nسبعتهم- أبو عبيدة، وبهز، وعفان، وابن سنان، وهدية، وابن مهدي وعبد الصمد - عن همام بن يحيى، عن قتادة، فذكره.","vol":"4","page":686},{"text":"٢٧٩٩ - (ت) أنس بن مالك - ﵁ -: قال: قال رسول الله -ﷺ-: «لقد أُخِفْتُ في الله ما لم يُخَفْ أَحدٌ، وأُوذِيت في الله ما لم يُؤذَ أحد، ولقد أتى عليَّ ثلاثون من يوم وليلة، ومالي ولبلال طعامٌ إِلا شيء يُواريه إِبطُ بلال» . أخرجه الترمذي، وقال: ومعنى هذا الحديث: «حين خرج النبي - ﷺ- هاربًا من مكة، ومعه بلال، إنما كان مع بلال من الطعام ما يُحمل تحت إِبطه» (١) .\n_________\n(١) رقم (٢٤٧٤) في صفة القيامة، باب رقم (٣٥)، وفي سنده روح بن أسلم أبو حاتم البصري، وهو ضعيف، ولكن تابعه وكيع عند ابن ماجة رقم (١٥١)، وابن حبان رقم (٢٥٢٨) موارد فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٧٢) حدثنا عبد الله بن عبد الرحمن حدثنا روح بن أسلم أبوحاتم البصري حدثنا حماد بن سلمة حدثنا ثابت عن أنس فذكره قال أبو عيسى هذا حديث حسن غريب.","vol":"4","page":687},{"text":"٢٨٠٠ - (خ) عائشة - ﵂ -: قالت: «لَمَّا فُتحَت خيبرُ، قلنا: الآن نَشْبعُ من التمر» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٣٨٠ في المغازي، باب غزوة خيبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٥/١٧٨) قال حدثني محمد بن بشار قال حدثنا حرمي قال حدثنا شعبة قال أخبرني عمارة عن عكرمة فذكره.","vol":"4","page":687},{"text":"٢٨٠١ - (خ) عبد الله بن عمر - ﵄ -: قال: «ما شَبِعْنَا ⦗٦٨٨⦘ من تمرٍ حتى فتحنا خيبر» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٣٨٠ في المغازي، باب غزوة خيبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٥/١٧٨) قال: حدثنا الحسن قال: حدثنا قرة بن حبيب قال حدثنا عبد الرحمان ابن عبد الله بن دينار عن أبيه فذكره.","vol":"4","page":687},{"text":"٢٨٠٢ - (خ م ت) عائشة - ﵂ -: قالت: «تُوفِّيَ رسول اللهﷺ-، وليس عندي شيء ذُو كَبِد، إِلا شَطْرَ شعيرٍ في رَفّ لي، فأَكلتُ منه، حتى طال عليَّ فَكِلتُهُ، فَفَنِيَ» . هذه رواية البخاري، ومسلم.\nوفي رواية الترمذي، قالت: «تُوفِّيَ رسول الله -ﷺ- وعندنا شَطرٌ من شعيرٍ في رفٍّ، فأكلنا منه ما شاء الله، ثم قلت للجارية: كِيلِيهِ، فلم نَلبثْ أَن فَنِيَ، فلو كنا تركناه لأكلنا منه أَكثر من ذلك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شطر شعير): شطر الشيء، نصفه، إلا أن الحديث ليس فيه مقدار يكون ما أشارت إليه نصفه، فكأنها أشارت إلى جزء مبهم، أي: شيء من شعير وجزء من شعير.\n_________\n(١) رواه البخاري ١١ / ٢٣٩ في الرقاق، باب فضل الفقر، وفي الجهاد، باب نفقة النبي ﷺ بعد وفاته، ومسلم رقم (٢٩٧٣) في الزهد، والترمذي رقم (٢٥٦٩) في القيامة، باب رقم (٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٨،٩٩/١١٩) قال: حدثنا عبد الله بن أبي شيبة قال: حدثنا أبو أسامة. و«مسلم» (٨/٢١٨) قال: حدثنا أبو كريب محمد بن العلاء بن كريب. قال: حدثنا أبو أسامة. و«ابن ماجة» (٣٣٤٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثناأ بو أسامة. و«الترمذي» (٢٤٦٧) قال: حدثنا هناد،قال: حدثنا أبو معاوية.\nكلاهما - أبو أسامة حماد بن أسامة، وأبو معاوية الضرير - عن هشام بن عروة، عن أبيه، فذكره.","vol":"4","page":688},{"text":"٢٨٠٣ - (خ م س) عائشة - ﵂ -: قالت: «تُوفِّيَ ⦗٦٨٩⦘ رسول الله -ﷺ- ودِرْعُهُ مَرهونةٌ عند يهوديٍّ في ثلاثين صاعًا من شعير» . أَخرجه البخاري، ومسلم، والنسائي (١) .\n_________\n(١) رواه البخاري ٦ / ٧٢ في الجهاد، باب ما قيل في درع النبي ﷺ، وفي البيوع، باب شراء النبي ﷺ بالنسيئة، وباب شراء الإمام الحوائج بنفسه، وباب شراء الطعام إلى أجل، وفي السلم، باب الكفيل في السلم، وباب الرهن في السلم، وفي الاستقراض، باب من اشترى بالدين وليس عنده ثمنه، وفي الرهن، باب من رهن درعه، وباب الرهن عند اليهود، وفي المغازي، باب وفاة النبي ﷺ، ومسلم رقم (١٦٠٣) في المساقاة، باب الرهن وجوازه في الحضر والسفر، والنسائي ٧ / ٢٨٨ في البيوع، باب الرجل يشتري الطعام إلى أجل، وباب مبايعة أهل الكتاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٢) قال: حدثنا أبو معاوية. وفي (٦/١٦٠) قال: حدثنا يحيى بن زكريا بن أبي زائدة. وفي (٦/٢٣٠) قال: حدثنا ابن نمير. وفي (٦/٢٣٧) قال: حدثنا يزيد. قال: أخبرنا سفيان. و«البخاري» (٣/٧٣، ١٥١) قال: حدثنا معلى بن أسد. قال: حدثنا عبد الواحد. وفي (٣/٨٠) قال: حدثنا يوسف بن عيسى. قال: حدثنا أبو معاوية. وفي (٣/١٠١) قال: حدثنا عمرو بن حفص بن غياث،. قال: حدثنا أبي. وفي (٣/١٣) قال: حدثنا محمد بن سلام. قال: حدثنا يعلى. (ح) وحدثني محمد بن محبوب. قال: حدثنا عبد الواحد. وفي (٣/١٨٦) قال: حدثنا مسدد. قال: حدثنا عبد الواحد. وفي (٣/١٨٧) قال: حدثنا قتيبة. قال: حدثنا جرير. وفي (٤/٤٩) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وفي (٦/١٩) قال: حدثنا قبيصة. قال حدثنا سفيان و«مسلم «(٥/٥٥) قال: حدثنا معاوية (ح) حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة ومحمد بن العلاء. قال يحيى: أخبرنا. وقال الآخران: حدثنا إسحاق بن إبراهيم الحنظلي وعلي بن خشرم،. قالا: أخبرنا عيسى بن يونس. (ح) وحدثنا إسحاق بن إبراهيم الحنظلي. قال: أخبرنا المخزومي. قال: حدثنا عبد الواحد بن زياد (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا حفص بن غياث. و«ابن ماجة» (٢٤٣٦) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا حفص بن غياث. و«النسائي» (٧/٢٨٨) قال: أخبرني محمد بن آدم، عن حفص بن غياث. وفي (٧/٣٠٣) قال: أخبرنا أحمد بن حرب. قال: حدثنا أبو معاوية.\nتسعتهم - أبومعاوية. ويحيى بن زكريا، وعبد الله بن نمير. وسفيان، وعبد الواحد بن زياد، وحفص ابن غياث، ويعلى بن عبيد، وجرير، وعيسى بن يونس- عن الأعمش، عن إبراهيم، عن الأسود، فذكره.","vol":"4","page":688},{"text":"٢٨٠٤ - (خ ت س) أنس بن مالك - ﵁ -: قال: «رهن النبيُّ -ﷺ- دِرْعَهُ بشعير، ومشَيْتُ إِلى النبيِّ - ﷺ- بخُبزِ شَعِيرٍ وإِهالةٍ سَنِخَةٍ، ولقد سمعتُه يقول: ما أصبح لآل محمدٍ - ﷺ- إِلا صاعٌ، ولا أمسي، وإنهم لَتِسعَةُ أبيات» . أَخرجه البخاري، والترمذي.\nوفي رواية النسائي عن أنس: «أَنه مشى إلى رسولِ الله - ﷺ- بخبز شعير وإهالةٍ سَنِخة، قال: ولقد رَهَنَ رسولُ الله - ﷺ- دِرْعًا له عند يهودي بالمدينة، فأخذ منه شعيرًا لأهله» (١) .\n⦗٦٩٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إهالة سنخة): الإهالة: ما أذيب من الشحم، والسَّنخ: المتغير الريح.\n_________\n(١) رواه البخاري ٥ / ٩٩ في الرهن، في فاتحته، وفي البيوع، باب شراء النبي ﷺ بالنسيئة، والترمذي رقم (١٢١٥) في البيوع، باب في الرخصة في الشراء إلى أجل، والنسائي ٧ / ٢٨٨ في البيوع، باب الرهن في الحضر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/١٣٣) قال: حدثنا أبو عامر. وفي (٣/٢٠٨) قال: حدثنا روح وعبد الصمد. وفي (٣/٢٣٢) قال: حدثنا محمد بن يزيد. و«البخاري» (٣/٧٤، ١٨٦) قال: حدثنا مسلم ابن إبراهيم. وفي (٣/٧٤) قال: حدثني محمد بن عبد الله بن حوشب، قال: حدثنا أسباط أبو اليسع. و«ابن ماجة» (٢٤٣٧) قال: حدثنا نصر بن علي الجهضمي، قال: حدثني أبي. و«الترمذي» (١٢١٥) قال: حدثنا محمد بن بشار. قال: حدثنا ابن أبي عدي (ح) وقال محمد بن بشار: وحدثنا معاذ بن هشام. و«النسائي» (٧/٢٨٨) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث.\nعشرتهم - أبو عامر، وروح، وعبد الصمد، ومحمد بن يزيد، ومسلم بن إبراهيم، وأسباط، وعلي الجهضمي، وابن أبي عدي، ومعاذ، وخالد - عن هشام الدستوائي.\n٢- وأخرجه أحمد (٣/٢٣٨) . و«ابن ماجة» (٤١٤٧) قال: حدثنا أحمد بن منيع. كلاهما (ابن حنبل، وابن منيع) قالا: حدثنا الحسن بن موسى، قال: حدثنا شيبان.\nكلاهما (هشام، وشيبان) عن قتادة، فذكره.","vol":"4","page":689},{"text":"٢٨٠٥ - (ت) علي بن أبي طالب - ﵁ -: قال: «لقد خَرجتُ في يومٍ شاتٍ من بيت رسول الله - ﷺ-، وقد أَخذتُ إهابًا مَعْطونًا، فَجَوَّبتُ وَسطَهُ فأدخلتُه عُنُقي، وشَدَدَتُ وَسَطي، فحزمتهُ بخُوص النخل، وإني لَشديدُ الجوع، ولو كان في بيت رسولِ الله -ﷺ- طعامٌ لَطَعِمتُ منه، فخرجت ألتمسُ شيئًا، فمررتُ بيهودي في مال له، وهو يَسقي ببَكرة له: فاطلعت عليه من ثُلْمَةِ الحائط، فقال: مالك يا أعرابي؟ هل لك في دَلْوٍ بتمرة؟ فقلت: نعم، فافتحِ الباب حتى أَدخلَ، ففتح فدخلتُ، فأعطاني دلوه، فكلما نزعت دَلْوًا أعطاني تمرة، حتى إِذا امتلأت كفِّي أَرسلتُ دَلْوَه، وقلتُ: حَسبْي، فأكلتها، ثم جَرَعت من الماء فشَرِبتُ، ثم جئتُ المسجدَ فوجدتُ رسولَ الله - ﷺ- فيه» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إهابًا معطونًا): الإهاب: الجلد قبل أن يدبغ، والمعطون: هو الذي ⦗٦٩١⦘ يلقي في الدباغ حتى يتغير ريحه، ويتمرق شعره.\n_________\n(١) رقم (٢٤٧٥) في صفة القيامة، باب رقم (٣٥)، وهو عند الترمذي من رواية محمد بن كعب القرظي قال: حدثني من سمع عليًا يقول ... ففيه مجهول لم يسم. وأخرجه ابن ماجة مختصرًا، وفيه: أنه أخذ سبع عشرة تمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٧٣) حدثنا هناد حدثنا يونس بن بكير عن محمد بن إسحاق حدثنا يزيد بن زياد عن محمد بن كعب القرظي حدثني من سمع علي بن أبي طالب يقول فذكره. قال أبو عيسى: هذا حديث حسن صحيح.","vol":"4","page":690},{"text":"٢٨٠٦ - (م ط ت) أبو هريرة - ﵁ -: قال: «خرج رسولُ الله - ﷺ- ذاتَ يومٍ - أو ليلة - فإذا هو بأبي بكر، وعمر، فقال: ما أَخرجكما من بيوتِكما هذه الساعة؟ قالا: الجوعُ يا رسولَ الله، قال: وأَنا، والذي نفسي بيده، لأخرَجَني الذي أخرجكما، قوموا، فقاموا معه، فأتى رجلًا من الأنصار، فإذا هو ليس في بيته، فلما رأته المرأةُ، قالت: مَرحبًا وأهلًا، فقال لها رسولُ الله - ﷺ-: أين فلان؟ قالت: ذهبَ يَستعْذِبُ لنا الماءَ، إذ جاء الأنصاريُّ، فنظر إلى رسول الله - ﷺ- وصاحِبَيْهِ، ثم قال: الحمد لله، ما أحدٌ اليومَ أكرمَ أضْيَافًا مني، قال: فانطلق فجاءهم بعِذْقٍ فيه بُسْرٌ، وتمرٌ، ورُطَبٌ، فقال: كلوا، وأخذ المُدْيَةَ، فقال له رسول الله - ﷺ-: إِيَّاكَ والحَلُوبَ، فذبح لهم، فأَكلوا من الشاة، ومن ذلك العِذْقِ، وشربوا، فلما أَن شَبِعوا ورَوُوا، قال رسول الله - ﷺ- لأبي بكر، وعمر: والذي نفسي بيده، لَتُسْألُنَّ عن هذا النعيم يوم القيامة، أَخرجكم من بيوتكم الجوعُ، ثم لم ترجعوا حتى أَصابكم هذا النعيمُ» . هذه رواية مسلم.\nوفي رواية الموطأ، قال: «بلغني أن رسول الله -ﷺ ⦗٦٩٢⦘ دخل المسجد، فوجد أَبا بكر وعمر، فسألهما عن خروجهما؟ فقالا له: أَخرجنا الجوعُ، فقال رسول الله - ﷺ-: وما أخرجني إِلا الجوعُ، فذهبوا إلى أَبي الهيثم بن التَّيْهَانِ، فأمر لهم بشعيرٍ عندهم، فَعُمِلَ، وقام يذبح شاة، فقال له رسول الله - ﷺ-: نَكِّبْ عن ذَاتِ الدَّرِّ، فذبح شاة، واستعذب لهم ماء مُعَلَّقًا في نخلة، ثم أتُوا بذلك الطَّعامِ، فأَكلوا منه، وشربوا من ذلك الماء، فقال رسول الله - ﷺ-: لَتُسألُنَّ عن نعيم هذا اليوم» .\nوفي رواية الترمذي، قال: «خرج النبيُّ - ﷺ- في ساعة لا يخرج فيها، ولا يلقاه فيها أحدٌ، فأتاه أبو بكر، فقال: ما جاء بك يا أبا بكر؟ قال: خرجتُ ألقى رسول الله - ﷺ- وأنظر في وجهه، والتسليمَ عليه، فلم يلبَثْ أن جاء عمر، فقال: ما جاء بك يا عمر؟ قال: الجوع يا رسول الله، قال: وأنا قد وجدت بعض ذلك، فانطلقوا إلى منزل أَبي الهيثم بن التَّيْهان الأنصاريِّ، وكان رجلًا كثيرَ النخل والشاء، ولم يكن له خدم، فلم يجدوه، فقالوا لامرأته: أين صاحِبُكِ؟ فقالت: انطلق يستعذب لنا الماء، ولم يلبثوا أَن جاء أَبو الهيثم بقِرْبة يَزْعَبُها فوضعها، ثم جاء يَلْتَزِمُ النبيَّ - ﷺ-، ويَفديه بأبيه وأُمِّه، ثم انطلق بهم إلى حديقته، فبسط لهم بِسَاطًا، ثم انطلق إِلى نخلة فجاء بِقِنْوٍ، فوضعه، فقال النبي - ﷺ-: أَفلا تَنَقَّيْتَ لنا من رطبه؟ فقال: يا رسول الله، إني أردت أَن [تختاروا - أو قال:] تَخَيَّروا - من رُطبه وبُسْرِهِ، ⦗٦٩٣⦘ فأكلوا وشربوا من ذلك الماء، فقال رسولُ الله - ﷺ-: هذا - والذي نفسي بيده - من النعيم الذي تُسألون عنه يوم القيامة: ظِلٌّ بَارِدٌ، وَرُطَبٌ طَيِّبٌ، وماءٌ باردٌ، فانطلق أبو الهيثم ليصنع [لهم] طعامًا، فقال النبيﷺ-: لا تَذْبَحَنَّ ذَات دَرٍّ فذبح لهم عَناقًا، أو جَدْيًا، فأتاهم بها، فأكلوا، فقال النبي - ﷺ-: هل لك خادم؟ قال: لا، قال: فإِذا أَتانا سَبْيٌ فائتِنا، فأُتي النبي - ﷺ- برأسين ليس معهما ثالث، فأتاه أبو الهيثم، فقال النبي - ﷺ-: اخْتَرْ منهما، فقال: يا نبي الله، اخْتَرْ لي، فقال النبي - ﷺ-: إن المُسْتَشَارَ مُؤتَمَنٌ، خُذْ هذا، فإني رَأَيتُه يُصلي، واستَوصِ به معروفًا، فانطلق أبو الهيثم إِلى امرأته، فأخبرها بقول رسول الله - ﷺ-، فقالت امرأته: ما أنت بِبَالِغٍ فيه ما قال النبيُّ - ﷺ- إِلا أن تَعْتِقَه، قال: فهو عتيق، فقال النبي - ﷺ-: إن الله لم يبعث نَبيًّا ولا خليفة إِلا وله بِطَانتان: بطانةٌ تأمره بالمعروف، وتنهاه عن المنكر، وبطانة لا تأْلُوهُ خَبَالًا، ومن يُوقَ بطانةَ الشَّرِّ فقد وُقيَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يستعذب): يقال: استعذب القوم ماءهم: إذا استقوه عذبًا، ⦗٦٩٤⦘ واستعذبه: عده عذبًا، ويستعذب لفلان من بئر كذا، أي: يُستقى له.\n(المُدية): السكين.\n(الحلوب): الشاة التي هي معدة للحلب، يقال: شاة حلوب، وناقة حلوب، بغير هاء.\n(نَكَّب): نكبت عن الشيء - مشددًا ومخففًا -: عدلت عنه، تركته إلى غيره.\n(ذات الدر): ذات اللبن، وهي الحلوب أيضًا.\n(يزعبها): أي: يحملها، ويقال: جاءنا سيل يزعب زعبًا، أي: يتدافع في الوادي.\n(حديقته): الحديقة: البستان المحوط عليه، ويقال للجماعة من النخل: حديقة.\n(بِقِنو): القِنْو: العِذْق من الرطب.\n(العَنَاق): الأنثى من ولد المعز.\n(البِطَانة): داخلة الرجل، وأهل مشورته.\n(لا تألوه خَبالًا) أي: لا تقصر في إفساد حاله، والمشورة عليه بما يضره.\n_________\n(١) رواه مسلم رقم (٢٠٣٨) في الأشربة، باب جواز استتباعه غيره إلى دار من يثق رضاه بذلك ويتحققه، والموطأ ٢ / ٩٣٢ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، والترمذي رقم (٢٣٧٠) في الزهد، باب في معيشة أصحاب النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الأدب (١٢٣) عن محمد بن مثنى عن يحيى بن أبي بكير عن شيبان عن عبد الملك بن عمير بقوله «المستشار مؤتمن» الترمذي في الاستئذان و(الآداب ٩١: ١) عن أحمد بن منيع عن الحسن بن موسى عن شيبان بهذه القصة وقال رواه غير واحد عن شيبان بن عبد الرحمن وشيبان صاحب كتاب وهو صحيح الحديث وفي الزهد (٣٩: ٥) عن محمد بن إسماعيل عن آدم بن أبي إياس عن شيبان بتمامه وقال حسن غريب و(٣٩: ٦) عن صالح بن عبد الله عن أبي عوانة عن عبد الملك بن عمير عن أبي سلمة بن عبد الرحمن أن رسول الله خرج يوما وأبو بكر وعمر فذكر نحوه هذا الحديث ولم يذكر فيه. «عن أبي هريرة» قال، وحديث شيبان أتم وأطول وشيبان ثقة عندهم صاحب كتاب س في الوليمة (الكبرى) عن محمد بن علي بن الحسن بن شقيق عن أبيه عن أبي حمزة السكري عن عبد الملك ابن عمير نحوه بتمامه وفي التفسير (في الكبرى) عن أبي علي محمد بن يحيى المروزي عن عبد الله بن عثمان عن أبي حمزة ببعضه «هذه والذي نفس محمد بيده النعيم الذي تسألون عنه يوم القيامة الظل البارد والرطب البارد عليه الماء البارد» وابن ماجة في الأدب (٣٧: ١) عن أبي بكر بن أبي شيبة عن يحيى ابن أبي بكير بقوله: «المستشار مؤتمن» الأشراف (١٠/٤٦٨، ٤٦٧) وأخرجه مالك في الموطأ بشرح الزرقاني (٤/٣٩٥) قال الزرقاني: أخرجه مسلم وأصحاب السنن الأربعة عن أبي هريرة والبزار وابن المنذر وابن أبي حاتم والحاكم عن عمر بن الخطاب وابن حبان عن ابن عباس وابن مردويه عن ابن عمر والطبراني عن ابن مسعود وفي سياقهم اختلاف بالزيادة والنقص» .","vol":"4","page":691},{"text":"٢٨٠٧ - (خ) أبو هريرة - ﵁ -: كان يقول: «اللهِ الذي لا إِلهَ إِلا هو (١) إنْ كنتُ لأعْتَمِدُ بِكَبِدِي على الأرض من الجوع، وإن كنتُ لأشُدُّ الْحَجَرَ على بطني من الجوع (٢)، ولقد قعدتُ يومًا على طريقهمْ الذي يخرجون منه، فمرَّ أبو بكر، فسألته عن آية من كتاب الله تعالى، ما سألته إلا لِيَسْتَتْبِعَنِيِ، فمرَّ، فلم يفعل، ثم مرَّ عمر، فسألته عن آيةٍ من كتاب الله، ما سألته إلا ليستتبعني، فمرَّ، فلم يفعل»، ثم مرَّ بي أَبو القاسم - ﷺ-، فتبَسَّمَ حين رآني، وعرف ما في وجهي، وما في نَفْسي، ثم قال: «يا أَبا هِرّ»، قلتُ: لَبَّيْكَ ⦗٦٩٦⦘ يا رسول الله، قال: «الْحَقْ، ومضى، فاتَّبَعْتُهُ»، فدخل، فاسْتَأْذَنَ، فأُذِنَ لي، فدخل، فوجد لبنًا في قَدَحٍ، فقال: من أَين هذا اللبن؟ قالوا: أَهدَاهُ لك فُلانٌ، أو فلانة، قال: يا أبا هِرّ، قلتُ: يا رسول الله، قال: الْحَقْ إلى أَهل الصُّفَّة، فادْعُهُم لي ... وذكر الحديث بطوله، وسيجيء في المعجزات من «كتاب النبوة» من حرف النون.\nوفي رواية أخرى مختصرًا، قال: «أَصابني جَهْدٌ شديد، فلقِيتُ عمر بن الخطاب، فاسْتَقْرَأْتُهُ آية من كتاب الله، فدخل دارَه وفتحها عَلَيّ، فمشَيْتُ غير بعيد، فَخَرَرْت لوجْهي من الجوع، فإذا رسول الله -ﷺ- قائمٌ على رأْسي، فقال: يا أبا هِرٍّ، قلتُ: لبيك يا رسول الله، وسَعْدَيك، فأخذ بيدي فأقامَنِي، وعرف الذي بي، فانطلق بي إلى رَحْلِهِ، فأمر لى بِعُسٍّ من لبنٍ، فشربتُ منه، ثم قال لي: عُدْ يا أَبا هِرٍّ، فَعُدْتُ فشربت، ثم قال: عُدْ فعدتُ فشربت، حتى استوى بطني، فصار كالقِدْح، قال: فلقيتُ عمر بعد ذلك، وذكرت له الذي كان من أمري، وقلت له: فَوَلَّى الله ذلك مَنْ كان أَحَقَّ به منك يا عمر، والله لقد اسْتَقْرأتُكَ الآية ولأنا أَقرأُ لها منك، قال: عمر: والله، لأن أَكونَ أَدْخَلْتُكَ أَحبُّ إِليَّ من أن يكون لي مثلُ حُمْرِ النَّعَمِ» . أخرجه البخاري. ⦗٦٩٧⦘\nوأخرج الترمذي تمام الرواية الأُولى التي تجيء في المعجزات؛ ولذلك لم أعلم [له] ها هنا علامة (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جهد): الجهد المشقة، والمراد به: الجوع.\n(بِعُس): قدح ضخم، وجمع: عِسَاس.\n(القِدْح): السهم قبل أن يُبرَى ويراش، يريد أن جوفه انتصبت، بعد أن كانت قد لصقت بظهره من الخلو.\n_________\n(١) قال الحافظ في \" الفتح \": الله الذي لا إله إلا هو، كذا للأكثر بحذف حرف الجر من القسم، وهو في روايتنا بالخفض، وحكى بعضهم جواز النصب، وقال ابن التين: رويناه بالنصب، وقال ابن جني: إذا حذف حرف القسم، نصب الاسم بعده بتقدير الفعل، ومن العرب من يجر اسم \" الله \" وحده مع حذف حرف الجر، فيقول: الله لأقومن، وذلك لكثرة ما يستعملونه. قال الحافظ: وثبت في رواية روح ويونس بن بكير وغيرهما بالواو في أوله، فيتعين الجر.\n(٢) قال الحافظ في \" الفتح \": قوله: وإن كنت لأشد الحجر على بطني من الجوع. عند أحمد من طريق عبد الله بن شقيق: أقمت مع أبي هريرة سنة، فقال: لو رأيتنا وإنه ليأتي على أحدنا الأيام ما يجد طعامًا يقيم به صلبه، حتى إن كان أحدنا ليأخذ الحجر فيشد به على أخمص بطنه ثم يشده بثوبه ليقيم به صلبه. قال الحافظ: قال العلماء: فائدة شد الحجر، المساعدة على الاعتدال والانتصاب، أو المنع من كثرة التحلل من الغذاء الذي في البطن، لكون الحجر بقدر البطن، فيكون الضعف أقل، أو لتقليل حرارة الجوع ببرد الحجر، أو لأن فيه الإشارة إلى كسر النفس. وقال الخطابي: أشكل الأمر في شد الحجر على البطن من الجوع على قوم، فتوهموا أنه تصحيف، وزعموا أنه \" الحجز \" بضم أوله وفتح الجيم بعدها زاي، جمع الحجزة التي يشد بها الوسط، قال: ومن أقام بالحجاز وعرف عادتهم، عرف أن الحجر واحد الحجارة، وذلك أن المجاعة تعتريهم كثيرًا، فإذا خوى بطنه، لم يمكن معه الانتصاب فيعمد حينئذ إلى صفائح رقاق في طول الكف أو أكبر، فيربطها على بطنه وتشد بعصابة فوقها، فتعتدل قامته بعض الاعتدال، والاعتماد بالكبد على الأرض مما يقارب ذلك.\n(٣) ١١ / ٢٤٠ - ٢٤٦ في الرقاق، باب كيف كان عيش النبي ﷺ، وفي الاستئذان، باب إذا دعي الرجل فجاء هل يستأذن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٦٤٥٢) حدثني أبو نعيم بنحو من نصف هذا الحديث حدثنا عمر بن ذر، حدثنا مجاهد، فذكره.","vol":"4","page":695},{"text":"٢٨٠٨ - (خ ت) أبو هريرة - ﵁ -: قال: «إِن الناس كانوا يقولون: أَكْثَرَ أَبو هريرة، وإِني كنت أَلْزَمُ رسولَ الله - ﷺ- لِشَبعِ بَطني، حين لا آكُلُ الخَميرَ، ولا ألبسُ الحرير، ولا يَخْدُمني فلانٌ وفلان (١)، وكنت أُلْصِقُ بَطني بِالحَصْبَاءِ من الجوع، وإِن كنتُ لأستَقْرِىءُ الرجلَ الآية هي معي، كي يَنقَلِبَ بي فَيُطْعِمَني، وكان خيرَ الناس للمساكين جَعْفَرُ بن أبي طالب، كان ينقلبُ بنا فَيُطْعِمُنا ما في بيته، حتى إن كان لَيُخْرِجُ إلينا العُكَّةَ التي ليس فيها شيء، فيشُقُّها فَنَلْعَقُ ما فيها» . هذه رواية البخاري. ⦗٦٩٨⦘\nوفي رواية الترمذي، قال: «إن كنتُ لأسألَ الرجل من أصحاب رسولِ الله -ﷺ- عن الآيات من القرآن، أنا أَعلم بها منه، ما أَسأله إِلا ليُطعِمَني شيئًا، وكنت إِذا سألت جعفر بن أَبي طالب لم يُجبني حتى يذهب بي إلى منزله، فيقول لامرأته: يا أسماءُ أَطْعِمينا، فإذا أطْعَمَتْنا أجابني، وكان جعفر يُحِبُّ المساكين، ويجلس إليهم، ويُحَدِّثُهم، ويُحَدِّثُونه، وكان رسول الله - ﷺ- يُكَنِّيهِ بأبي المساكين» (٢) .\nهذا الحديث قد أَخرجه الحميديُّ في كتابه مفردًا في أَفراد البخاري، والذي قبله أَيضًا مفردًا في أفراد البخاري، وكلاهما يشتركان في معنى واحد، وقد كان الأَولى به أَن لا يفرقهما في موضعين، اللَّهمَّ إِلا أَن يكون قد أَدرك فيهما ما أَوجب تفريقهما، وما أظنه إِلا ذِكْر جعفر ابن أبي طالب، والله أعلم.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخمير): خبز خمير، أي مختمر.\n(الحرير): الإبريسم، وقد جاء في بعض الروايات الحَبير وهو من ⦗٦٩٩⦘ الثياب: ما كان مَوشيًا من البُرُود مُخطَّطًا.\n(العُكَّة): الظرف الذي يكون فيه السمن.\n_________\n(١) في البخاري المطبوع: ولا يخدمني فلان ولا فلانة.\n(٢) رواه البخاري ٩ / ٤٨٣ و٤٨٤ في الأطعمة، باب الحلوى والعسل، وفي فضائل أصحاب النبي ﷺ، باب مناقب جعفر بن أبي طالب، والترمذي رقم (٣٧٧٠) في المناقب، باب مناقب جعفر بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١١٤٢) . وأحمد (٢/٢٤٠) قالا: حدثنا سفيان. وفي (٢/٢٤٠) قال أحمد: حدثنا إسحاق بن عيسى. قال: أخبرنا مالك. وفي (٢/٢٧٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (١/٤٠) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني مالك. وفي (٣/١٤٣) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعد. وفي (٩/١٣٣) قال: حدثنا علي. قال: حدثنا سفيان. ومسلم (٧/١٦٦) قال: حدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة وزهير بن حرب. جميعا عن سفيان. قال زهير: حدثنا سفيان بن عيينة. (ح) وحدثني عبد الله بن جعفر بن يحيى بن خالد. قال: أخبرنا معن. قال: أخبرنا مالك. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وابن ماجة (٢٦٢) قال: حدثنا أبو مروان العثماني، محمد بن عثمان. قال: حدثنا إبراهيم بن سعد. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٣٩٥٧) عن محمد بن منصور، عن سفيان. (ح) وعن محمد بن إسماعيل بن إبراهيم، عن إسحاق بن عيسى، عن مالك.\nأربعتهم- سفيان بن عيينة، ومالك، ومعمر، وإبراهيم بن سعد -عن ابن شهاب الزهري، عن عبد الرحمن ابن هرمز الأعرج، فذكره.","vol":"4","page":697},{"text":"٢٨٠٩ - (ت) أبو هريرة - ﵁ -: قال: «إِنَّهُم أَصابهم جوعٌ، فأعطاهم رسولُ الله - ﷺ- تَمْرَة تَمرة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٧٦) في صفة القيامة، باب رقم (٣٥)، ورواه أيضًا ابن ماجة رقم (٤١٥٧) في الزهد، باب في معيشة أصحاب النبي ﷺ، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٧٤) حدثنا أبو حفص عمرو بن علي حدثنا محمد بن جعفر حدثنا شعبة عن عباس الجريري قال: سمعت أبا عثمان النهدي يحدث عن أبي هريرة، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح.","vol":"4","page":699},{"text":"٢٨١٠ - (م) عتبة (١) بن غزوان - ﵁ -: قال: «لقد رأيتُني سابِعَ سَبْعَةٍ مع رسول الله - ﷺ-، ما طَعَامُنا إِلا وَرقُ الحُبْلَةِ، حتَى قَرَحَتْ أشْدَاقُنا» . أَخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُبلة): شجر السمر، وقيل: هو ثمرة، تشبه اللوبيا.\n(قرحت) أشداقنا: أي طلعت فيها القروح كالجراح ونحوها.\n_________\n(١) في المطبوع: عقبة، وهو خطأ، والتصحيح من صحيح مسلم وكتب الرجال.\n(٢) رقم (٢٩٦٧) في الزهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٢٩٦٧) حدثنا شيبان بن فروخ حدثنا سليمان بن المغيرة حدثنا حميد بن هلال عن خالد بن عمير العدوي، قال: خطبنا عتبة بن غزوان. الحديث.","vol":"4","page":699},{"text":"٢٨١١ - (ت) أبو طلحة - ﵁ -: قال: «شَكَوْنا إِلى رسول الله - ﷺ- الجوعَ، ورفعنا ثِيَابَنا عن حَجَرٍ حَجَرٍ إلى بُطونِنا، فرفع رسول الله ⦗٧٠٠⦘ ﷺ- عن حَجَرَيْنِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٧٢) في الزهد، باب ما جاء في معيشة أصحاب النبي ﷺ، ورواه أيضًا الترمذي في \" الشمائل \" رقم (١٣٣)، وفي سنده سيار بن حاتم العنزي، أبو سلمة البصري، وهو صدوق له أوهام، وقال الترمذي: هذا حديث غريب: لا نعرفه إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٧١) حدثنا عبد الله بن أبي زياد حدثنا سيار بن حاتم عن سهل بن أسلم عن يزيد بن أبي منصور، عن أنس بن مالك عن أبي طلحة.\nقال أبو عيسى: هذا حديث غريب لا نعرفه إلا من هذا الوجه.","vol":"4","page":699},{"text":"٢٨١٢ - (خ م ت د س) خباب بن الأرت - ﵁ -: قال: «هاجَرْنا مع رسول الله -ﷺ- نَلْتَمِسُ وَجْهَ الله، فَوَقَعَ أَجْرُنا على الله، فَمِنَّا مَنْ ماتَ لم يَأْكُلْ من أَجْرهِ شيئًا، منهم مُصْعَبُ بن عُمَيْرٍ، قُتِلَ يومَ أُحُدٍ، فلم نَجِدْ ما نُكَفِّنُهُ به، إِلا بُرْدَة إِذا غَطَّيْنَا بها رأْسَه خرجت رِجلاه، وإذا غَطَّيْنَا رِجْلَيْهِ خرج رأسُهُ، فأَمَرَنا رسول الله - ﷺ- أَن نُغَطِّيَ رأْسَهُ، وأَن نجعل على رِجْلَيْهِ من الإذْخِر، ومِنَّا مَنْ أَيْنَعَتْ لَه ثمرتُه، فهو يَهْدِبُها» . أخرجه [البخاري] ومسلم والترمذي.\nوعند أبي داود قال: «مصعب بن عمير قُتِلَ يومَ أُحدٍ، ولم يكن له إِلا نَمِرَةٌ، كنا إذا غَطَّيْنا بها رأسه ... وذكر الحديث، إلى قوله: من الإذخر» . وأخرجه النسائي أَيضًا (١) . ⦗٧٠١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أينعت): أينع الثمر: إذا نضج وأدرك.\n(يهدبها): هدب الثمرة يهدبُها: إذا اجتناها.\n_________\n(١) رواه البخاري ٣ / ١١٣ في الجنائز، باب إذا لم يوجد إلا ثوب واحد، وفي فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة، وفي المغازي، باب غزوة أحد، وباب من قتل من المسلمين يوم أحد، وفي الرقاق، باب ما يحذر من زهرة الدنيا، وباب فضل الفقر، ومسلم رقم (٩٤٠) في الجنائز، باب في كفن الميت، والترمذي رقم (٣٨٥٢) في المناقب، باب مناقب مصعب بن عمير، وأبو داود رقم (٢٨٧٦) في الوصايا، باب الدليل على أن الكفن من جميع المال، والنسائي ٤ / ٣٨ في الجنائز، باب القميص في الكفن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٥٥) . والبخاري (٥/٧١) و(٨/١١٩) قال: حدثنا الحميدي. ومسلم (٣/٤٩) قال: حدثنا إسحاق بن إبراهيم، وابن أبي عمر.\nثلاثتهم (الحميدي، وإسحاق، وابن أبي عمر) عن سفيان بن عيينة.\n٢ - وأخرجه أحمد (٥/١٠٩) . والبخاري (٥/٨١) قال: حدثنا مسدد. والنسائي (٤/٣٨) قال: أخبرنا عبيد الله بن سعيد (ح) وأخبرنا إسماعيل بن مسعود.\nأربعتهم - أحمد، ومسدد، وعبيد الله، وابن مسعود - عن يحيى بن سعيد القطان.\n٣ - وأخرجه أحمد (٥/١٠٩) . ومسلم (٣/٤٨) قال: حدثنا يحيى بن يحيى، والتميمي، وأبو بكر بن أبي شيبة. ومحمد بن عبد الله بن نمير، وأبو كريب.\nخمستهم - أحمد، ويحيى، وأبو بكر، وابن نمير، وأبو كريب- عن أبي معاوية.\n٤ - وأخرجه أحمد (٥/١١١)، و(٦/٣٩٥) . والترمذي (٣٨٥٣) قال: حدثنا هناد. كلاهما (أحمد، وهناد) قالا: حدثنا عبد الله بن إدريس.\n٥ - وأخرجه البخاري (٢/٩٨) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي.\n٦ - وأخرجه البخاري (٥/٨١) و(٨/١١٤) . وأبو داود (٢٨٧٦) و(٣١٥٥) . قالا «البخاري، وأبو داود»: حدثنا محمد بن كثير. والترمذي (٣٨٥٣) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد. كلاهما (محمد بن كثير، وأبو أحمد) عن سفيان «الثوري» .\n٧ - وأخرجه البخاري (٥/١٢١ و١٣١) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير.\n٨ - وأخرجه مسلم (٣/٤٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير.\n٩ - وأخرجه مسلم (٣/٤٩)، قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس.\n١٠ - وأخرجه مسلم (٣/٤٩) قال: حدثنا منجاب بن الحارث التميمي، قال: أخبرنا علي بن مسهر.\nعشرتهم -ابن عيينة، ويحيى، وأبو معاوية، وابن إدريس، وحفص بن غياث، والثوري، وزهير، وجرير، وعيسى، وابن مسهر - عن الأعمش، عن شقيق، فذكره.","vol":"4","page":700},{"text":"٢٨١٣ - (خ) أبو هريرة - ﵁ -: قال: «لقد رأيتُ سبعين من أَصحابِ الصُّفَّةِ، ما منهم رجلٌ عليه رداءٌ، إِما إِزارٌ، وإِما كِسَاءٌ، قد رَبطُوا في أعناقهم، منها ما يبلغ نصف السَاقَيْنِ، ومنها ما يبلغ الكعبين، فيجمعه بيده، كَرَاهِيَةَ أن تُرَى عورتُه» . أَخرجه البخاري (١) .\n_________\n(١) ١ / ٤٤٧ في الصلاة، باب نوم الرجال في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٤٢) حدثنا يوسف بن عيسى. قال: حدثنا ابن فضيل عن أبيه عن أبي حازم عن أبي هريرة، فذكره.","vol":"4","page":701},{"text":"٢٨١٤ - (ط) أنس بن مالك - ﵁ -: قال: «رأيتُ عمر وهو يومئذ أميرُ المؤمنين، وقد رَقَع بين كَتِفَيْهِ بِرِقَاعٍ، لَبَّدَ بعضها على بعض» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩١٨ في اللباس، باب ما جاء في لبس الثياب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٤/١٥٣) عن إسحاق بن عبد الله بن أبي طلحة أنه قال، فذكره.","vol":"4","page":701},{"text":"٢٨١٥ - (ت) عبد الله بن عباس - ﵄ -: قال: «أخبرني عمر بن الخطاب، قال: دخلتُ على رسول الله - ﷺ-، فإذا هو مُتَّكِىءٌ على رَمْلِ حَصِيرٍ، فرأَيت أَثَرَه في جَنْبِهِ» . وفي الحديث قصة.\nهذا لفظ الترمذي، والقصة: هي حديث إِيلاء النبي - ﷺ- من أَزواجه، ⦗٧٠٢⦘ وهو مذكور في كتاب تفسير القرآن، في سورة التحريم من حرف التاء، وقد أخرجه بطوله البخاري، ومسلم، ولم يُخَرِّج الترمذي [منه] إِلا هذا الفصل (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رمل حصير): حصير مرمول، منسوج، ورَمْلُه ورِماله: نَسْجُه.\n_________\n(١) رقم (٢٤٦٣) في صفة القيامة، باب رقم (٢٨) ورقم (٣٣١٥) في تفسير القرآن، باب ومن سورة التحريم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٦١) حدثنا عبد بن حميد أخبرنا عبد الرزاق عن معمر عن الزهري عن عبيد الله بن عبد الله بن أبي ثور قال: سمعت ابن عباس، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح وفي الحديث قصة طويلة.","vol":"4","page":701},{"text":"٢٨١٦ - (ت) عبد الرحمن بن عوف - ﵁ -: قال: «ابتُلينَا مع رسولِ اللهﷺ- بالضَّرَّاء، فصبرنا، ثم ابتُلينا بعده بالسَّرَّاء فلم نَصْبِر» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤١٦) في صفة القيامة، باب رقم (٣١)، وهو حديث حسن، وقد تقدم الكلام عليه في الحديث رقم (٢٧٨٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٦٤) حدثنا قتيبة، حدثنا أبو صفوان عن يونس، عن الزهري، عن حميد بن عبد الرحمن عن عبد الرحمن بن عوف، قال، فذكره.\nقال أبو عيسى: هذا حديث حسن.","vol":"4","page":702},{"text":"٢٨١٧ - (خ ت) محمد بن سيرين: قال: «كُنَّا عند أبي هريرة - ﵁ -، وعليه ثوبان مُمَشَّقَانِ من كَتَّانٍ، فتمخَّط، فقال: بَخٍ بَخٍ، أبو هريرة يتمخط في الكَتان، لقد رأيتُني وإني لأَخِرُّ فيما بين مِنْبَرِ رسول الله - ﷺ- إلى حُجْرَةِ عائشة مَغْشِيًا عليَّ، فيجيءُ الجَائي، فيضع رِجلَهُ على عُنُقي، ويُرى أني مجنون، وما بي من جنون، ما بي إلا الجوع» . أَخرجه البخاري، والترمذي (١) . ⦗٧٠٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُمَشَّقان): المِشق - بالكسر - المُغرَة، وثوب ممشَّق: مصبوغ بالمِشْق.\n(بَخٍ بَخ): كلمة تقال عند المدح والرضى بالشيء، وتكرر للمبالغة فيقال: بَخٍ بَخٍ، فإن وصلت خفضت ونونت، فقلت: بَخٍ بَخٍ، وربما شددت كالاسم، وبخبخت الرجل: إذا قلت له ذلك.\n_________\n(١) رواه البخاري ١٣ / ٢٥٨ في الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، والترمذي رقم (٢٣٦٨) في الزهد، باب ما جاء في معيشة أصحاب النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٩/١٣٨) قال: حدثنا سليمان بن حرب. والترمذي (٢٣٦٧) وفي الشمائل (٧١) قال: حدثنا قتيبة بن سعيد.\nكلاهما (سليمان، وقتيبة) عن حماد بن زيد عن أيوب عن محمد بن سيرين، فذكره.","vol":"4","page":702},{"text":"٢٨١٨ - (ت) فضالة بن عبيد - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان إِذا صَلَّى يَخِرُّ رجالٌ من قامتهم في الصلاة من الخَصَاصَة، وهم أَصحابُ الصُّفَّة، حتى يقول الأعراب: مجانين - أَو مَجَانُونَ - فإذا صلى رسولُ الله - ﷺ- انْصَرَفَ إليهم، فقال: لو تعلمون ما لكم عند الله لأَحبَبتم أن تزدادوا فاقة وحاجة. قال فضالة: وأنا يومئذ مع رسول الله - ﷺ-» . أخرجه الترمذي (١) . ⦗٧٠٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخصاصة): الحاجة والفقر إلى الشيء.\n(مجانون): المجنون: جمعه جمع الصحة: مجنونون، وجمع التكسير: مجانين، فأما مجانون فشاذ، وقد جاء في بعض القراءات (٢): ﴿واتَّبَعوا ما تَتْلُوا الشَّيَاطُونَ﴾ [البقرة: ١٠٢] .\n_________\n(١) رقم (٢٣٦٩) في الزهد، باب ما جاء في معيشة أصحاب النبي ﷺ، ورواه أيضًا ابن حبان في صحيحه رقم (٢٥٣٨) موارد في الزهد باب عيش السلف، وإسناده حسن.\n(٢) وهي قراءة شاذة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٦٨) حدثنا العباس الدوري، حدثنا عبد الله بن يزيد، حدثنا حيوة بن شريح أخبرنا أبو هانئ الخولاني أن علي عمرو بن مالك الخيبي أخبره عن فضالة بن عبيد، فذكره.\nقال أبو عيسى: هذا حديث صحيح.","vol":"4","page":703},{"text":"الكتاب الثالث من حرف الزاي: في الزينة، وفيه سبعة أبواب\n<span data-type=\"title\" id=toc-550>الباب الأول: في الحلي</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-551>الفصل الأول: في الخاتم</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-552>[الفرع] الأول: فيما يجوز منه، وما لا يجوز</span>\n٢٨١٩ - (خ م د ت س) أنس بن مالك - ﵁ -: «أَنه رأَى في يَدِ رسولِ الله -ﷺ- خاتمًا من وَرِقٍ يومًا واحدًا، ثم إن الناسَ اصْطَنَعُوا الْخَوَاتِيمَ من وَرِقٍ، فَلبِسُوها، فطرح رسولُ الله - ﷺ- خاتمه، فطرح الناس خواتيمَهُم» .\nوفي رواية: «أَنَّ رسولَ الله -ﷺ- لَبِسَ خَاتَمَ فضة في يمينه، فيه فَصٌّ حَبَشيٌّ، كان يجعلُ فَصَّهُ مما يَلي كَفَّه» .\nوفي رواية قال: «كتب ⦗٧٠٦⦘ النبيُّ - ﷺ- كتابًا - أو أراد أَن يكتب - فقيل له: إِنهم لا يقرؤون كتابًا إِلا مختومًا، فاتخذ خاتمًا من فِضَّةٍ، ونَقَشه: محمدٌ رسولُ الله، كأني أَنْظُرُ إِلى بياضه في يده، فقلت لقتادة: من قال: نَقْشُه: محمدٌ رسولُ الله؟ قال: أنس» .\nوفي رواية: «أَن النبيَّ - ﷺ- اتخذ خاتمًا من فِضَّةٍ، ونقش فيه: محمدٌ رسول الله، وقال للناس: إني اتخذتُ خاتمًا من فضَّة، ونقشتُ فيه: محمدٌ رسول الله، فلا يَنْقُش أحدٌ على نقشِه» . هذه روايات البخاري، ومسلم.\nوللبخاري أَيضًا، قال: «اصطنع رسولُ الله - ﷺ- خاتمًا، فقال: إِنا اتخذنا خاتمًا، ونَقَشْنا فيه نقشًا، فلا ينقُشْ عليه أحدٌ، قال: فإِني لأرى بَريقه في خِنْصرِه» .\nوفي أخرى له: «أَنه أراد أَن يكتب إلى رهطٍ، أو ناس من العجم، فقيل له: إنهم لا يقبلون كتابًا إلا عليه خَاتَمٌ، فاتخذ خاتمًا من فضَّة، نقشُه: محمدٌ رسولُ الله، كأني أنظر لوبِيص - أو بَصيصِ - الخاتم في إصبع النبي - ﷺ-، وكَفِّهِ» .\nوله في أخرى: «أَن أَبا بكر لمَّا اسْتُخلِفَ كُتِبَ له، وكان نَقْشُ الخاتَم ثلاثة أسطر: محمد سطر، ورسول سطر، والله سطر» .\nوفي أخرى له، قال: «كان خاتَم النبي - ﷺ- في يده، وفي يَد أبي بكر بَعدَه، وفي يد عمر بعد أبي بكر، فلما كان عثمان: جلس على بئرِ أَرِيسَ، وأخرج الخاتم، فجعل يَعْبَثُ به، فسقط، فاخْتَلَفْنَا ثلاثة أَيام مع عثمان، فَننزحُ البئرَ، فلم نجدْهُ» .\nوفي أخرى له، قال: «سُئِلَ أنسٌ: أَتَّخذَ النبي - ﷺ- خاتمًا؟ ⦗٧٠٧⦘ قال: أَخَّرَ ليلة العشاءَ إلى شَطْر الليل. ثم أَقبل علينا بوجهه، فكأني أنظر إِلى وَبِيصِ خاتَمه، وقال: إِن الناسَ قد صَلَّوا وناموا، وإنكم لن تزالوا في صلاةٍ ما انتظَرتموها» . وفي أخرى له: «أن النبي - ﷺ- كان خاتمه من فضة، وكان فَصُّه منه» .\nولمسلم، قال: «كان خاتم النبي - ﷺ- في هذه (١)، وأشار إلى الخِنصر، من يده اليسرى» .\nوفي أخرى له، قال: «إنهم سألوا أنسًا عن خاتم رسول الله - ﷺ-؟ فقال: أَخَّرَ رسولُ الله - ﷺ- العِشاءَ ذات ليلة إِلى شطر الليل، أو كاد يذهبُ شَطْرُ الليل، ثم جاء، فقال: إِن الناس قد صلَّوا وناموا، وإنكم لن تزالوا في صلاة ما انتظرتم الصلاة. قال أنس: كأني أَنظر إلى وبيص خاتمه من فضة، ورَفَعَ إِصبَعَهُ اليسرى بالخِنصَرِ» .\nوفي أخرى له، قال: «نظرنا رسولَ الله - ﷺ- ليلة، حتى كان قريبًا من نصف الليل، ثم جاء فصلى، ثم أقبل علينا بوجهه، فكأنما أنظر إلى وبيص خاتمه في يده» .\nوفي أخرى له، مثل الرواية الرابعة من المتفق، ولم يذكر فيها «محمد رسول الله» . وله في أخرى بنحو الرواية الثالثة من المتفق، وقال: «أراد أَن يكتب إلى العجم» . وله في أخرى: قال: «أَراد أَن يكتب إلى كِسرى وقَيْصَرَ، والنَّجَاشيِّ، فقيل: إنهم لا يقبلون ⦗٧٠٨⦘ كتابًا إلا بخاتَمٍ، فصاغَ رسولُ الله - ﷺ- خاتمًا: حَلْقَة فِضَّة (٢)، ونَقَشَ فيها: محمدٌ رسولُ الله» .\nوعند أبي داود الرواية الأولى من المتفق.\nوله في أخرى: «أَنَّ رسولَ الله - ﷺ- أَراد أن يكتب إلى بعض الأعاجم، فقيل [له]: إنهم لا يقرؤون كتابًا إِلا بخاتمٍ، فاتخذ خاتمًا من فضه، نَقشَ فيه: محمدٌ رسولُ الله» .\nوفي أخرى بمعناه، وزاد: «فكان في يده حتى قُبِضَ، وفي يَدِ أبي بكر حتى قُبِضَ، وفي يد عمرَ حتى قُبِضَ، وفي يد عثمان، فبينا هو عند بئرٍ إِذ سقط في البئر، فأمر بها فنُزِحَت، فلم يُقدَر عليه» .\nوله في أخرى، [قال]: «كان خاتم النبي - ﷺ- من ورِقٍ، فَصُّه حبشيٌ» . وله في أخرى، قال: «كان خاتم النبي - ﷺ- من فضة كلُّه، فَصُّه منه»، وله في أخرى: «أن رسولَ الله - ﷺ- اتخذ خاتمًا من ورِق ثم ألقَاهُ» .\nوأخرجه الترمذي: قال: «لما أراد نبيُّ الله - ﷺ- أَن يَكتبَ إِلى العجم، قيل له: إن العجمَ لا يقبلون إِلا كتابًا عليه خاتم، فاصْطَنَعَ خاتمًا، قال: لكأني أنظر إلى بياضه في كفِّه» .\nوله في أخرى قال: «كان خاتم رسول ⦗٧٠٩⦘ الله - ﷺ- من فضة و[كان] فصُّه حَبَشيًّا (٣)» . وفي أخرى له: «وفَصُّه منه»، وله في أخرى قال: «كان نقشُ خاتم النبي - ﷺ- ثلاثة أسطر: محمد سطرٌ، ورسول سطر، والله سطر» .\nوله في أخرى: «أَنَّ رسولَ الله - ﷺ- صنع خاتمًا من وَرِقٍ، ونقش فيه: محمد رسول الله، ثم قال: لا تنقُشُوا عليه، نهى أَن يَنْقُشَ أحدٌ على خاتَمه: محمدٌ رسول الله» .\nوأخرجه النسائي بمثل الرواية الثانية، والثالثة من المتفق، وبمثل الرواية الثالثة من أفراد مسلم، وبمثل الرواية الخامسة من روايات أَبي داود.\nوله في أخرى، قال: «خرج رسول الله - ﷺ-، وقد اتخذ حَلْقَة من فضة، فقال: مَنْ أراد أَن يصُوغ عليه فَليَفْعلْ، ولا تَنقُشُوا على نقشه» . وله في أخرى: «أَنَّ النبيَّ - ﷺ- اتَّخذ خاتمًا من ورِق، فَصُّه حبشيّ، ونقش فيه: محمد رسول الله» .\nوله في أخرى، قال: «لا تَسْتَضِيئُوا بنار المشركين، ولا ⦗٧١٠⦘ تَنْقُشوا على خواتِيمكم عَربيًّا» . وله في أخرى بنحو الرواية الثانية من أَفراد مسلم (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فص حبشي): يحتمل أنه أراد بالفص الحبشي: الجزع، أو العقيق، أو ضربًا منهما يكون بالحبشة.\n(وبيص): الشيء: بريقه ولمعانه، كذلك بصيصه.\n(بئر أريس): عند مسجد قباء، وقد ذكرت في «كتاب الزكاة» .\n(شطر الليل): نصفه، وكذلك شطر كل شيء.\n(نظرنا): نظرت فلانًا وانتظرته بمعنى.\n(عربيًا): أراد بقوله: لا تنقشوا على خواتيكم عربيًا، أي: لا تنقشوا ⦗٧١١⦘ عليه «محمد رسول الله» وهو ما نقشه النبي - ﷺ - على خاتمة، كذا جاء في تأويله.\n(لا تستضيئوا بنار المشركين): أي: لا تستشيروهم ولا تعملوا بآرائهم، فشبه الأخذ برأيهم والعمل به بالاستضاءة بالنار.\n_________\n(١) في الأصل: في يده، والتصحيح من صحيح مسلم.\n(٢) قال النووي في \" شرح مسلم \": هكذا هو في جميع النسخ \" حلقة فضة \" بنصب \" حلقة \" على البدل من \" خاتمًا \" وليس فيها هاء الضمير، والحلقة ساكنة اللام على المشهور، وفيها لغة شاذة ضعيفة حكاها الجوهري وغيره بفتحها.\n(٣) وهو كذلك في مسلم: \" وكان فصه حبشيًا \" قال النووي في \" شرح مسلم \": قال العلماء: يعني: حجرًا حبشيًا، أي فصًا من جزع أو عقيق، فإن معدنهما بالحبشة واليمن. وقيل: لونه حبشي، أي أسود. وجاه في صحيح البخاري من رواية حميد عن أنس أيضًا \" فصه منه \" قال ابن عبد البر: هذا أصح. وقال غيره: كلاهما صحيح. وكان لرسول الله ﷺ في وقت خاتم فصه منه، وفي وقت خاتم فصه حبشي. وفي حديث آخر \" فصه من عقيق \".\n(٤) رواه البخاري ١٠ / ٢٦٩ في اللباس، باب خاتم الفضة، وباب الخاتم في الخنصر، وباب نقش الخاتم، وباب قول النبي ﷺ: \" لا ينقش على نقش خاتمه \"، وباب هل يجعل نقش الخاتم ثلاثة أسطر، ومسلم رقم (٦٤٠) في المساجد، باب وقت العشاء وتأخيرها، ورقم (٢٠٩٢) و(٢٠٩٣) و(٢٠٩٤) و(٢٠٩٥) في اللباس، باب لبس النبي ﷺ خاتمًاَ من ورق، وباب اتخاذ النبي ﷺ خاتمًا، وأبو داود رقم (٤٢١٤) و(٤٢١٥) و(٤٢١٦) و(٤٢١٧) و(٤٢٢١) في الخاتم، باب ما جاء في اتخاذ الخاتم، وباب ما جاء في ترك الخاتم، والترمذي رقم (٢٧١٩) في الاستئذان، باب ما جاء في ختم الكتاب، ورقم (١٧٣٩) و(١٧٤٠) و(١٧٤٥) و(١٧٤٧) و(١٧٤٨) في اللباس، باب خاتم الفضة، وباب ما يستحب في فص الخاتم، وباب لبس الخاتم على اليمين، وباب في نقش الخاتم. والنسائي ٨ / ١٧٣ و١٧٤ في الزينة، باب صفة خاتم النبي ﷺ، وباب قول النبي ﷺ: \" لا تنقشوا على خواتيمكم عربيًا \"، وباب صفة خاتم النبي ﷺ ونقشه، وباب موضع الخاتم، وباب طرح الخاتم وترك لبسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٦٠) قال: حدثنا أبو كامل. وفي (٣/٢٢٣) قال: حدثنا هاشم. ومسلم (٦/١٥١) قال: حدثنا محمد بن جعفر بن زياد. وأبو داود (٤٢٢١)، والنسائي (٨/١٩٥) . قال أبو داود: حدثنا، وقال النسائي: أخبرنا محمد بن سليمان لوين. أربعتهم- أبو كامل، وهاشم، وابن جعفر، ولوين - عن إبراهيم بن سعد.\n٢ - وأخرجه أحمد (٣/٢٠٦) قال: حدثنا روح، وعبد الله بن الحارث. ومسلم (٦/١٥٢) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا روح. وفي (٦/١٥٢) أيضا قال: حدثنا عقبة بن مكرم العمي، قال: حدثنا أبو عاصم ثلاثتهم - روح، وابن الحارث، وأبو عاصم - عن ابن جريج، قال: أخبرني زياد ابن سعد.\n٣ - وأخرجه أحمد (٣/٢٢٥) قال: حدثنا بشر بن شعيب بن أبي حمزة، قال: أخبرني أبي.\n٤ - وأخرجه البخاري (٧/٢٠١) قال: حدثني يحيى بن بكير، قال: حدثنا الليث، عن يونس.\nأربعتهم - إبراهيم، وزياد، وشعيب، ويونس - عن الزهري، فذكره.","vol":"4","page":705},{"text":"٢٨٢٠ - (خ م ط د ت س) عبد الله بن عمر - ﵄ -: قال: إِن رسولَ الله - ﷺ- اصطَنَع خاتمًا من ذهب، فكان يجعل فَصَّه في باطن كَفِّه إذا لَبِسه، فصنع الناس، ثم إِنه جلس على المنبر، فنزعه، وقال: «إِني كنت ألبس هذا الخاتم، وأجعل فَصَّهُ من دَاخل، فرمَى به، ثم قال: والله لا أَلبَسُهُ أبدًا، فنبذ الناسُ خواتيمَهم» . زاد في رواية «وجعله في يده اليمنى» . هذه رواية البخاري، ومسلم.\nوللبخاري بنحوه، وقال: ولا أحْسِبُه قال: إِلا «في يده اليمنى»، وله في أخرى، قال: «اتَّخَذَ رسولُ الله - ﷺ- خاتمًا من وَرِقٍ، فكان في يده، ثم كان في يد أبي بكر، ثم كان في يد عمر، ثم كان في يد عثمان، حتى وقع في بئرِ أَرِيسَ، نقشُه: محمدٌ رسول الله» .\nوفي أخرى: «أَنَّ رسولَ الله -ﷺ- اتَّخَذَ خاتمًا من ذهبٍ، وجعل فصَّه مما يلي بطن كَفِّه، ونقش فيه: محمد رسول الله، فاتَّخذ الناس مثله، فلما رآهم قد اتَّخذوها، رمى به، وقال: لا أَلبَسُهُ أبدًا، ثم اتَّخَذَ خاتمًا من فِضَّةٍ، فاتَّخذ الناس خواتيم الفضة» . قال ابن عمر: فلَبِس ⦗٧١٢⦘ الخاتم بعد رسول الله - ﷺ- أبو بكر، ثم عمرُ، ثم عثمانُ، حتى وقعَ من عثمانَ في بئر أَريسَ.\nوله في أخرى مختصرًا: «أَنَّ رسولَ الله - ﷺ- كان يلْبَس خاتمًا من ذهبٍ، فنبذه، وقال: لا ألبسه، فنبذ الناسُ خواتيمهم» .\nولمسلم، قال: «اتَّخَذَ النبيُّ -ﷺ- خاتمًا من ذهبٍ، ثم ألقاه، ثم اتخذ خاتمًا من ورِقٍ، ونقش فيه: محمد رسول الله، وقال: لا ينقُشْ أحدٌ على نَقْشِ خاتمي هذا، وكان إذا لبسه جعل فَصَّه مما يلي بطن كفِّه، وهو الذي سقط من مُعَيْقيب في بئر أريسَ (١)» .\nوأَخرجه الموطأ: «أَنَّ رسولَ الله - ﷺ- كان يلبس خاتمًا من ذهب، ثم قام رسولُ الله - ﷺ-، فنبذهُ، وقال: لا أَلبسه أَبدًا، قال: فنبذ الناس خواتيمهم» .\nوأَخرجه أبو داود بمثل الرواية الثالثة من أفراد البخاري، إِلى قوله: «ثم اتخذ خاتمًا من فضة، ثم قال: نقش فيه: محمد رسول الله، ثم لبس الخاتم بعده أبو بكر، ثم لبسه بعد أبي بكر عمرُ، ثم لبسه عثمانُ، حتى وقع في بئر أريسَ» . قال أبو داود: لم يختلف الناس على عثمانَ، حتى سقط الخاتم من يده. وله في أخرى، قال في هذا الخبر: «فنقش فيه: محمد رسول الله، وقال: ⦗٧١٣⦘ لا ينقشْ أحدٌ على نقش خاتمي هذا ... ثم ساق الحديث» . كذا ذكره أبو داود. وله في أخرى بهذا الخبر، قال: «فالتمسوه، فلم يجدوه، فاتَّخذَ عثمانُ خاتمًا، ونقش فيه: محمد رسول الله، قال: فكان يختم، أَو يَتَخَتَّم به» .\nوأَخرجه الترمذي، والنسائي: «أَنَّ النبيَّ - ﷺ- صنع خاتمًا من ذهبٍ، فتختَّمَ به في يمينه، ثم جلس على المِنبَر، فقال: إني كنتُ اتخذت هذا الخاتم في يميني، ثم نبذه، ونبذ الناس خواتيمهم» .\nوأخرجه النسائي أيضًا بمثل رواية مسلم المفردة. وللنسائي في أخرى: «أَنَّ رسولَ الله - ﷺ- لَبِسَ خاتمًا من ذهبٍ ثلاثة أيام، فلما رآه أصحابُه فَشَتْ خواتيم الذهب، فرمى به، فلا ندْري ما فعل به؟ ثم أَمر بخاتم من فضة، فأمر أَن ينقش فيه: محمد رسول الله، فكان في يد النبي - ﷺ-، وفي يد أبي بكر حتى مات، وفي يد عمر حتى مات، وفي يد عثمانَ سِتَّ سنين من عمله، فلما كثرت الكتب عليه، دَفَعَهُ إِلى رَجُلٍ من الأنصار، فَكَانَ يَخْتِمُ به، فخرجَ الأنصاريُّ إِلى قَليب لعثمانَ، فسقط، فالْتُمِسَ فلم يُوجد، فأمر بخاتمٍ مثلِه، ونقش فيه: محمد رسول الله» .\nوفي أخرى: «أَنَّ رسولَ الله -ﷺ- اتخذ خاتمًا من ذهب، وكان يجعل فَصَّهُ في باطن كفِّهِ، فاتَّخذ الناس خواتيم الذهب، فطرحه رسولُ الله - ﷺ-، وطرح الناسُ خَواتيمهم، فاتخذ خاتمًا من فضة، فكان يختم به ⦗٧١٤⦘ ولا يلْبَسُهُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فنبذه): نبذت الشيء: إذا ألقيته إلى الأرض.\n(فشت): فشى الشيء يفشو: إذا ظهر وكثر.\n(القليب): البئر قبل أن تطوى وتبنى جوانبها.\n_________\n(١) قال عبد الحق الاشبيلي في \" الأحكام \": لم يذكر البخاري أن الخاتم سقط من معيقيب.\n(٢) رواه البخاري ١٠ / ٢٦٦ في اللباس، باب خواتيم الذهب، وباب خاتم الفضة، وباب نقش الخاتم، وباب من جعل فص الخاتم في بطن كفه، وفي الأيمان والنذور، باب من حلف على الشيء وإن لم يحلف، وفي الاعتصام، باب الاقتداء بأفعال النبي ﷺ، ومسلم رقم (٢٠٩١) في اللباس، باب تحريم خاتم الذهب على الرجال، وباب لبس النبي ﷺ خاتمًا من ورق نقشه: محمد رسول الله، والموطأ ٢ / ٩٣٦ في صفة النبي ﷺ، باب ما جاء في لبس الخاتم، وأبو داود رقم (٤٢١٨) و(٤٢١٩) و(٤٢٢٠) في الخاتم، باب ما جاء في اتخاذ الخاتم، وباب ما جاء في ترك الخاتم، والترمذي رقم (١٧٤١) في اللباس، باب ما جاء في لبس الخاتم باليمين، والنسائي ٨ / ١٦٥ في الزينة، باب خاتم الذهب، وباب نزع الخاتم عند دخول الخلاء، وباب صفة خاتم النبي ﷺ ونقشه، وباب موضع الفص، وباب طرح الخاتم وترك لبسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٧٥) قال: حدثنا سفيان، قال: حدثنا أيوب بن موسى. وأحمد (٢/١٨) (٤٦٧٧) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٢٢) (٤٧٣٤) و(٢/١٤١) (٦٢٧١) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. وفي (٢/٣٤) (٤٩٠٧) قال: حدثنا عبد الرزاق، قال: حدثنا عبد العزيز بن أبي رواد. وفي (٢/٣٩) (٤٩٧٦) قال: حدثنا إسحاق بن سليمان، قال: أخبرنا عبد العزيز ابن أبي رواد. وفي (٢/٦٠) (٥٢٥٠) قال: حدثنا وكيع. قال: حدثنا ابن أبي رواد. (ح) وسفيان، عن عمر بن محمد. وفي (٢/٦٨) (٥٣٦٦) و(٢/١٢٧) (٦١٠٧) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن أبي بشر. وفي (٢/٨٦) (٥٥٨٣) و(٢/١٢٨) (٦١١٨) قال: حدثنا محمد بن يزيد الواسطي عن عبد الحميد بن جعفر الأنصاري. وفي (٢/٩٤) (٥٦٨٥) قال: حدثنا محمد بن بشر، قال: حدثنا عبيد الله. وفي (٢/٩٦) (٥٧٠٦) قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة، عن أبي بشر. وفي (٢/١١٩) (٦٠٠٧) قال: حدثنا هاشم، قال: حدثنا ليث. وفي (٢/١٤٦) (٦٣٣١) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب. وفي (٢/١٥٣) (٦٤١٢) قال: حدثنا صفوان بن عيسى، قال: أخبرنا أسامة بن زيد. والبخاري (٧/٢٠٠) قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله. وفي (٧/٢٠١) قال: حدثنا يوسف بن موسى، قال: حدثنا أبو أسامة، قال: حدثنا عبيد الله. وفي (٧/٢٠٢) قال: حدثني محمد بن سلام، قال: أخبرنا عبد الله بن نمير، عن عبيد الله. وفي (٧/٢٠٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية. وفي (٨/١٦٥) قال: حدثنا قتيبة، قال: حدثنا الليث. وفي «خلق أفعال العباد» (٦٢) قال: حدثنا محمد بن سلام، قال: حدثنا سفيان، عن أيوب بن موسى. وفي (٦٣) قال: حدثنا «...»، قال: حدثنا محمد بن بشر، قال: حدثنا عبيد الله. ومسلم (٦/١٤٩) قال: حدثنا يحيى بن يحيى التميمي، ومحمد بن رمح، قالا: أخبرنا ليث (ح) وحدثنا قتيبة، قال: حدثنا ليث. وفي (٦/١٥٠) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا محمد ابن بشر، (ح) وحدثنيه زهير بن حرب، قال: حدثنا يحيى بن سعيد (ح) وحدثنا ابن المثنى، قال: حدثنا خالد بن الحارث. (ح) وحدثنا سهل بن عثمان، قال: حدثنا عقبة بن خالد، كلهم عن عبيد الله. (ح) وحدثنيه أحمد بن عبدة، قال: حدثنا عبد الوارث، قال: حدثنا أيوب. (ح) وحدثنا محمد ابن إسحاق المسيبي، قال: حدثنا أنس، يعني ابن عياض، عن موسى بن عقبة (ح) وحدثنا محمد بن عباد، قال: حدثنا حاتم (ح) وحدثنا هارون الأيلي، قال: حدثنا ابن وهب. كلهما عن أسامة. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا عبد الله بن نمير، عن عبيد الله (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله. (ح) وحدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، ومحمد بن عباد، وابن أبي عمر، قالوا: حدثنا نصير بن الفرج، قال: حدثنا أبو أسامة، عن عبيد الله. وفي (٤٢١٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا سفيان بن عيينة، عن أيوب بن موسى. وفي (٤٢٢٠) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا أبو عاصم، عن الميغرة بن زياد. وابن ماجة (٣٦٣٩) و(٣٦٤٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة، عن أيوب بن موسى. والترمذي (١٧٤١)، وفي الشمائل (١٠٤) قال: حدثنا محمد بن عبيد المحاربي الكوفي، قال: حدثنا عبد العزيز بن أبي حازم، عن موسى بن عقبة. وفي «الشمائل» (٨٨) قال: حدثنا قتيبة، قال: أخبرنا أبو عوانة، عن أبي بشر. وفي (٩٤) قال: حدثنا إسحاق بن منصور، قال: أنبأنا عبد الله بن نمير، قال: أخبرنا عبيد الله بن عمر. وفي (١٠١) قال: حدثنا ابن أبي عمر، قال: أخبرنا سفيان، عن أيوب ابن موسى. والنسائي (٨/١٧٨) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا المعتمر، قال: سمعت عبيد الله. (ح) وأخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، عن عبيد الله. وفي (٨/١٧٨) و(١٩٤) قال: أخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا سفيان، عن أيوب بن موسى. وفي (٨/١٧٨) قال: أخبرنا محمد بن معمر، قال: حدثنا أو عاصم، عن المغيرة بن زياد. وفي (٨/١٧٩ و١٩٥) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة، عن أبي بشر. وفي (٨/١٩٢و ١٩٥) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا محمد بن بشر، قال: حدثنا عبيد الله. وفي (٨/١٩٥) قال: أخبرنا قتيبة، قال: حدثنا الليث.\nجميعهم - أيوب بن موسى، وعبيد الله بن عمر، وعبد العزيز بن أبي رواد، وعمر بن محمد، وأبو بشر جعفر بن أبي وحشية، وعبد الحميد بن جعفر، وليث بن سعد، وأيوب السختياني، وأسامة بن زيد، وجويرية بن أسماء، وموسى بن عقبة، والمغيرة بن زياد - عن نافع، فذكره.","vol":"4","page":711},{"text":"٢٨٢١ - (د ت س) بريدة - ﵁ -: قال: «جاء رجل إلى رسولِ الله - ﷺ-، وعليه خاتم من حديد، فقال: مالي أرى عليكَ حِلْيَةَ أهل النار؟ ثم جاءه، وعليه خاتم من صُفْرٍ، فقال: مالي أجد منك رِيحَ الأصنام؟ ثم أَتاه وعليه خاتم من ذهب، فقال: مالي أرى عليك حلية أَهل الجنة؟ قال: من أَيِّ شيءٍ أَتَّخِذُهُ؟ قال: مِن وَرِقٍ، ولا تُتمَّهُ مِثْقَالًا» . هذه رواية الترمذي (١) . ⦗٧١٥⦘\nوفي رواية أبي داود: «أَن رجلًا جاء إِلى النبيِّ - ﷺ-، وعليه خاتمٌ من شَبَهٍ، فقال: مالي أجد منك ريح الأصنام؟ فطرحه، ثم جاء وعليه خاتم من حديد، فقال: مالي أرى عليك حِليةِ أهل النار؟ فطرحه، فقال: يا رسولَ الله، من أي شيء أتَّخِذهُ؟ ... الحديث» . وفي رواية النسائي مثل أَبي داود، إِلا أَنَّه قدَّم ذِكْر الحديد على ذِكْر الشَّبَه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حلية أهل النار): إنما قال في الحديد: هو «حلية أهل النار» لأنه زي بعض الكفار، وهم أهل النار، وقيل: إنما كره الحديد لأجل سهوكته ونتنه، وإنما قال: في خاتم الشَّبه ريح الأصنام، لأن الأصنام كانت تتخذ من الشَّبه (٣) .\n_________\n(١) واستغرب الترمذي هذه الرواية، لأن في سندها أبا طيبة عبد الله بن مسلم المروزي، وهو صدوق يهم.\n(٢) رواه الترمذي رقم (١٧٨٦) في اللباس، باب رقم (٤٣)، وأبو داود رقم (٤٢٢٣) في الخاتم، باب في خاتم الحديد، والنسائي ٨ / ١٧٢ في الزينة، باب مقدار ما يجعل في الخاتم من الفضة، وهو حديث حسن.\n(٣) الحديد حلية أهل النار: لأنه يجعل لهم منه سلاسل وأغلال، و\" الشبه \" وهو النحاس: ريح الأصنام، يتختم به المشركون الذين يعتقدون أنه يمنع تأثير العين والجن ونحو ذلك، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٥٩) قال: حدثنا يحيى بن واضح وهو أبو تميلة. وأبو داود (٤٢٢٣) قال: حدثنا الحسن بن علي، ومحمد بن عبد العزيز بن أبي رزمة، أن زيد بن حباب أخبرهم. والترمذي (١٧٨٥) قال: حدثنا محمد بن حميد، قال: حدثنا زيد بن حباب، وأبو تميلة، يحيى بن واضح. والنسائي (٨/١٧٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا زيد بن الحباب.\nكلاهما - أبو تميلة، وزيد -عن عبد الله بن مسلم السلمي المروزي أبي طيبة، عن عبد الله بن بريدة، فذكره.\nفي رواية أحمد: «رأى رسول الله -ﷺ- في يد رجل خاتما من ذهب» .... الحديث.","vol":"4","page":714},{"text":"٢٨٢٢ - (د س) إياس بن الحارث بن المعيقيب - ﵀ -: وجدُّه من قِبَلِ أَمه: أبو ذُباب، عن جدِّه، قال: «كان خاتم رسول الله - ﷺ- من حديد ⦗٧١٦⦘ مَلْوِيٍّ، عليه فضةٌ، قال: فربما كان في يدي، قال: وكان المُعَيقيبُ على خاتم رسول الله - ﷺ-» . أَخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٢٢٤) في الخاتم، باب في خاتم الحديد، والنسائي ٨ / ١٧٥ في الزينة، باب لبس خاتم حديد ملوي عليه بفضة، وإسناده حسن، وله شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٢٤) قال: حدثنا ابن المثنى، وزياد بن يحيى والحسن بن علي. والنسائي (٨/١٧٥) قال: أخبرنا عمرو بن علي. (ح) وأنبأنا أبو داود.\nخمستهم - ابن المثنى، وزياد، والحسن، وعمرو، وأبو داود سليمان بن سيف - عن سهل بن حماد أبي عتاب، قال: حدثنا أبو مكين نوح بن ربيعة، قال: حدثني إياس بن الحارث بن المعيقيب، فذكره.","vol":"4","page":715},{"text":"٢٨٢٣ - (خ م س) أبو هريرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- نهى عن خاتم الذهب» . أَخرجه البخاري، ومسلم، والنسائي. وللنسائي أيضًا «أن النبي - ﷺ- نهاني عن تختُّم الذهب» (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٦٦ في اللباس، باب خواتيم الذهب، ومسلم رقم (٢٠٨٩) في اللباس، باب تحريم خاتم الذهب على الرجال، والنسائي ٨ / ١٧٠ في الزينة، باب حديث أبي هريرة والاختلاف عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٤٦٨) قال: حدثنا محمد بن جعفر وحجاج. والبخاري (٧/٢٠٠) قال: حدثني محمد بن بشار. قال: حدثنا غندر. ومسلم (٦/١٤٩) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي. (ح) وحدثناه محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. والنسائي (٨/١٩٢) قال: أخبرنا محمد بن المثنى. قال: حدثنا محمد. ثلاثتهم - محمد بن جعفر غندر، وحجاج، ومعاذ - عن شعبة. عن قتادة. قال: سمعت النضر بن أنس.\n٢ - وأخرجه النسائي (٨/١٧٠ و١٩٢) قال: أخبرنا أحمد بن حفص بن عبد الله قال: حدثنا أبي. قال: حدثنا إبراهيم بن طهمان، عن الحجاج، هو ابن الحجاج، عن قتادة، عن عبد الملك بن عبيد.\nكلاهما (النضر بن أنس، وعبد الملك بن عبيد) عن بشير بن نهيك، فذكره.\n(*) قال النسائي: حديث شعبة أولى بالصواب. «تحفة الأشراف» (٩/١٢٢١٤) .","vol":"4","page":716},{"text":"٢٨٢٤ - (ت) عمران بن حصين - ﵁ -: قال: «نهى رسولُ الله - ﷺ- عن التَّختُّم بالذهب» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٣٨) في اللباس، باب ما جاء في كراهية خاتم الذهب، وهو حديث حسن، حسنه الترمذي وغيره، وقال الترمذي: وفي الباب عن علي، وابن عمر، وأبي هريرة، ومعاوية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٣٨) حدثنا يوسف بن حماد المعني البصري حدثنا عبد الوارث بن سعيد بن أبي التياح حدثنا حفص الليثي قال: أشهد على عمران بن حصين أنه حدثنا أنه قال، فذكره.\nقال أبو عيسى: حديث عمران حديث حسن وأبو التياح اسمه يزيد بن حميد.","vol":"4","page":716},{"text":"٢٨٢٥ - (م) عبد الله بن عباس - ﵄ -: «أَنَّ رسولَ الله - ﷺ- رَأى خاتمًا من ذهب في يد رَجُلٍ، فنزعه وطرحه، وقال: يَعْمِدُ أَحدكم إِلى جَمْرةٍ من نار فيطرحها في يده؟ فقيل للرجل بعدما ذهب رسولُ الله - ﷺ-: خُذْ خاتمكَ انْتفِع به، قال: لا والله، لا آخذُهُ أَبدًا وقد طرحه رسول الله - ﷺ-» أَخرجه مسلم (١) .\n_________\n(١) رقم (٢٠٩٠) في اللباس، باب تحريم خاتم الذهب على الرجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٢٠٩٠) وفي حديث ابن المثنى قال: سمعت النضر بن أنس حدثني محمد بن سهل التميمي حدثنا ابن أبي مريم أخبرني محمد بن جعفر أخبرني إبراهيم بن عقبة عن كريب مولى ابن عباس عن عبد الله بن عباس أن رسول الله -ﷺ-، فذكره.","vol":"4","page":716},{"text":"٢٨٢٦ - (س) أبو سعيد الخدري - ﵁ -: «أَنَّ رجلًا قَدِمَ من نَجْرَانَ إِلى رسول الله - ﷺ-، وعليه خاتم من ذهب، فَأَعْرَضَ عنه رسول الله - ﷺ-، وقال: إِنَّكَ جئتني وفي يدك جمرة من نار» . وفي أخرى: قال: «أقبل رجل من البحرين إلى النبي - ﷺ-، فسلَّم، فلم يَرُدَّ عليه، وكان في يده خاتمٌ من ذهب، وجُبَّةُ حريرٍ، فألقاهما، ثم سلم، فرد ﵇، فقال: يا رسول الله، أتيتُك آنِفًا فأعرضتَ عني؟ قال: إنه كان في يدك جمرة من نار، قال: لقد جِئْتُ إِذًا بجمر كثير؟ قال: إن ما جئتَ به ليس بأجزأ عنك من حجارة الحَرَّة، ولكنه متاع الحياة الدنيا، قال: بماذا (١) أَتخَتَّم؟ قال: حَلْقَةٍ مِنْ حَديدٍ، أو وَرِقٍ، أَو صُفْرٍ» . أَخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آنفًا): جاء فلان آنفًا، أي الآن والساعة.\n(الحرة): أرض ذات حجارة سود.\n_________\n(١) في النسائي المطبوع: فماذا.\n(٢) ٨ / ١٧٠ في الزينة، باب حديث أبي هريرة والاختلاف عليه، وباب لبس خاتم صفر، ورواه أيضًا أحمد في \" المسند \" ٣ / ١٤، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٤) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب. والبخاري في «الأدب المفرد» (١٠٢٢) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث. والنسائي (٨/١٧٠) قال: أخبرنا أحمد بن عمرو بن السرح، قال: أنبأنا ابن وهب. وفي (٨/١٧٥) قال: أخبرني علي بن محمد ابن علي المصيصي، قال: حدثنا داود بن منصور، من أهل ثغر - ثقة - قال: حدثنا ليث بن سعد.\nكلاهما - عبد الله بن وهب، والليث بن سعد -عن عمرو بن الحارث، عن بكر بن سوادة، عن أبي النجيب، فذكره.","vol":"4","page":717},{"text":"٢٨٢٧ - (س) البراء بن عازب - ﵁ -: «أَن رجلًا كان جالسًا عند النبي - ﷺ-، وعليه خاتم من ذهب، وفي يَدِ النبي مِخْصَرَةٌ، فضرب بها نَبيُّ الله - ﷺ- إِصبَعَه، فقال الرجل: مالي يا رسولَ الله؟ قال: ألا تطرح ⦗٧١٨⦘ هذا الذي في إِصْبَعِك؟ فأخذه الرجل، فرمى به، فرآه النبيُّ - ﷺ- بعد ذلك، فقال: ما فعل الخاتم؟ قال: رَمَيتُ به، قال: ما بهذا أَمرتُك، إِنما أمرتُكَ أن تبيعَه فتستعينَ بثمنه» . أَخرجه النسائي، وقال: هذا حديث منكر (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِخْصَرة): المخصرة كالسوط، وكل ما اختصر الإنسان بيده فأمسكه من عصًا ونحوها.\n_________\n(١) ٨ / ١٧٠ و١٧١ في الزينة، باب حديث أبي هريرة والاختلاف عليه، وفي إسناده رجل مجهول، ولكن للحديث شواهد بمعناه يرتقي بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٧٠) قال: أخبرنا أحمد بن سليمان قال: حدثنا عبيد قال: حدثنا إسرائيل عن منصور عن سالم عن رجل، فذكره، قال النسائي: هذا حديث منكر.","vol":"4","page":717},{"text":"٢٨٢٨ - (س) أبو ثعلبة الخشني - ﵁ -: «أنَّ النبيَّ - ﷺ- أَبصر في يده خاتمًا من ذهب، فجعل يَقْرعُهُ بِقَضيبٍ معه، فلما غَفَل النبي - ﷺ- أَلقاه، قال: ما أُرَانا إِلا قد أَوجعناك، أو أغرمناك» .\nوفي أخرى عن أبي إدريس مرسلًا: «أَن رجلًا ممن أدرك النبي - ﷺ- لبس خاتمًا من ذهب ... نحوه» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٧١ في الزينة، باب حديث أبي هريرة والاختلاف عليه، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٩٥) قال: حدثنا عفان، قال: حدثنا وهيب. (ح) وحدثني وهب، قال: حدثنا أبي. والنسائي (٨/١٧١) قال: أخبرنا عمرو بن منصور، قال: حدثنا عفان،قال: حدثنا وهيب.\nكلاهما - وهيب، وجرير بن حازم، والد وهب - عن النعمان بن راشد، عن الزهري، عن عطاء بن يزيد، فذكره.\n* أخرجه النسائي (٨/١٧١) قال: أخبرنا أحمد بن عمرو بن السرح. قال: حدثنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب. قال: أخبرني أبو إدريس الخولاني، أن رجلا ممن أدرك النبي -ﷺ- لبس خاتما من ذهب. نحوه. «مرسل» .\n(*) قال أبو عبد الرحمن النسائي: وحديث يونس أولى بالصواب من حديث النعمان.\n(*) وأخرجه النسائي (٨/١٧١) قال: أخبرنا أحمد بن إبراهيم بن محمد القرشي الدمشقي أبو عبد الملك، قراءة. قال: حدثنا ابن عائذ. قال: حدثنا يحيى بن حمزة، عن الأوزاعي. (ح) وأخبرني أبو بكر بن علي. قال: حدثنا عبد العزيز العمري. قال: حدثنا إبراهيم بن سعد.\nكلاهما (الأوزاعي، وإبراهيم) عن الزهري، عن أبي إدريس الخولاني، أن رسول الله -ﷺ- رأى على رجل خاتما من ذهب، نحوه. «مرسل» أيضا.\n* وأخرجه النسائي (٨/١٧٢) قال: أخبرني أبو بكر أحمد بن علي المروزي. قال: حدثنا الوركاني. قال: حدثنا إبراهيم بن سعد، عن ابن شهاب، أن رسول الله -ﷺ-. «مرسل» .\n(*) قال أبو عبد الرحمن النسائي: والمراسيل أشبه بالصواب.","vol":"4","page":718},{"text":"٢٨٢٩ - (س) عبد الله بن عباس - ﵄ -: «أَنَّ رسولَ الله - ﷺ- اتَّخذَ خاتمًا، فلبسَه، قال: شغلني هذا عنكم منذُ اليوم، إِليه نظرَةٌ، وإليكم نظرة، ثم أَلقاه» . أَخرجه النسائي (١) .\n_________\n(١) في الزينة، باب طرح الخاتم وترك لبسه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٢٢) (٢٩٦٣) . والنسائي (٨/١٩٤) قال: أخبرنا محمد بن علي بن حرب.\nكلاهما - أحمد، ومحمد بن علي - قالا: حدثنا عثمان بن عمر. قال: أخبرنا مالك بن مغول عن سليمان الشيباني عن سعيد بن جبير، فذكره.","vol":"4","page":718},{"text":"٢٨٣٠ - (ط) مالك بن أنس - ﵀ -: قال: «أنا أكره أن يَلبَسَ الغِلمانُ شيئًا من الذهب؛ لأنه بلغني: أَنَّ رسولَ الله - ﷺ- نهى عن التختم بالذهب، فأنا أكرهه للرجال: الكبيرِ منهم، والصغير» أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٢ / ٩١٢ في اللباس، باب ما جاء في لبس الثياب المصبغة والذهب، وإسناده منقطع، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٤/٣٣٩) وأخرجه النسائي في الزينة الكبرى (٦٣: ٣) عن أبي علي محمد بن يحيى المروزي عن عبد الله بن عثمان عن أبي حمزة السكري عن عطاء بن السائب عن أبي جهضم موسى بن سالم عن أبي جعفر محمد بن علي بن الحسين عن أبيه به رواه عمرو بن دينار عن أبي جعفر فلم يذكر أباه. «الأشراف» (٧/٤٣٥) .","vol":"4","page":719},{"text":"٢٨٣١ - (د) عائشة - ﵂ -: قالت: «قَدِمَتْ على رسولِ الله - ﷺ- حِلْيَةٌ أهداها له النجاشيُّ، فيها خاتم من ذهب، فيه فصٌّ حبشيٌّ، قالت: فأَخذه رسول الله - ﷺ- بعُودٍ مُعرِضًا عنه، أو ببعض أَصابعه، ثم دَعَا أُمَامَةَ بنتَ أبي العاص من بنتِه زينبَ، فقال: تَحَلَّيْ بهذه يا بُنَيَّةُ» . أخرجه أبو داود (١) .\n_________\n(١) في الخاتم، باب في الذهب للنساء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١١٩) قال: حدثنا أحمد بن عبد الملك، قال: حدثنا محمد بن سلمة. وأبو داود (٤٢٣٥) قال: حدثنا ابن نفيل. قال: حدثنا محمد بن سلمة. وابن ماجة (٣٦٤٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير.\nكلاهما (محمد بن سلمة، وعبد الله بن نمير) عن محمد بن إسحاق، عن يحيى بن عباد بن عبد الله بن الزبير، عن أبيه عباد بن عبد الله بن الزبير، فذكره.","vol":"4","page":719},{"text":"٢٨٣٢ - () عبد الله بن عباس، وبلال - ﵄ -: «أن النساء كُنَّ يَلْبِسْنَ الفَتَخَ والخَواتيمَ والخُرصَ والسِّخَابَ على عهد رسولِ الله - ﷺ- وإن ذلك مما كُنَّ يُلبِسْنّهُ أَولادَهُنَّ الذكورَ» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفتخ): جمع فتخة - بفتح التاء - وهي الحَلَق لا فص لها، تجعلها المرأة في أصابع رجلها، وربما وضعتها في يديها. ⦗٧٢٠⦘\n(الخُرص): الحلقة الصغيرة من الحلي.\n(السِّخاب): خيط يَنْضَم فيه خرز ويلبسه الصبيان والجواري.\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه.","vol":"4","page":719},{"text":"٢٨٣٣ - (خ) هشام بن عروة بن الزبير - ﵀ -: قال: «رأيتُ على عائشةَ خواتيمَ الذهب» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل المطبوع بياض بعد قوله: أخرجه، وقد رواه البخاري في ترجمة باب ١٠ / ٢٧٧ في اللباس، باب الخاتم للنساء وكان على عائشة خواتيم من ذهب، قال الحافظ في \" الفتح \": وصله ابن سعد من طريق عمرو بن أبي عمرو مولى المطلب قال: سألت القاسم بن محمد فقال: لقد رأيت والله عائشة تلبس المعصفر وتلبس خواتيم الذهب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري في ترجمة باب (١٠/٣٤٢) في اللباس، باب الخاتم للنساء وكان على عائشة خواتيم من ذهب، قال الحافظ في «الفتح»: وصله ابن سعد من طريق عمرو بن أبي عمرو مولى المطلب قال: سألت القاسم بن محمد فقال: لقد رأيت والله عائشة تلبس المعصفر وتلبس خواتيم الذهب.","vol":"4","page":720},{"text":"٢٨٣٤ - (س) سعيد بن المسيب - ﵀ -: قال: «قال عمر - يعني لِصُهيبٍ: مالي أَرى عليك خاتم الذهب؟ قال: قد رآه من هو خيرٌ منك فلم يَعِبْهُ، قال: من هو؟ قال: رسولُ الله - ﷺ-» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٦٤ و١٦٥ في الزينة، باب الرخصة في خاتم الذهب للرجال، وفي هامش النسائي طبع الهند: قال النسائي في \" الكبرى \" بعد إيراده: هذا حديث منكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٦٤، ١٦٥) أخبرنا محمد بن يحيى بن محمد بن كثير الحراني قال: حدثنا سعيد بن حفص، قال: حدثنا موسى بن أعين عن عيسى بن يونس عن الضحاك بن عبد الرحمن عن عطاء الخراساني عن سعيد بن المسيب، فذكره","vol":"4","page":720},{"text":"<span data-type=\"title\" id=toc-553>الفرع الثاني: في أي إصبع يلبس الخاتم</span>؟\n٢٨٣٥ - (م د ت س) علي بن أبي طالب - ﵁ -: قال: ⦗٧٢١⦘ «نهاني رسولُ الله - ﷺ- أن أجعل خاتَمي في هذه، أَو في التي تليها، وأَشار إِلى الوسطى والتي تليها» . هذه رواية مسلم.\nوأخرجه الترمذي، قال: «نهاني رسولُ الله - ﷺ- عن القَسِيِّ والمِيثَرَةِ الحمراء، وأَن أَلبَسَ خاتَمي في هذه، وفي هذه، وأَشار إلى السبَّابة والوسطى» .\nوأخرجه أبو داود بنحوه في جملة حديث، وقد ذُكِر في الباب السادس من هذا الكتاب.\nوفي رواية النسائي، قال: قال لي رسول الله - ﷺ-: «يا عليُّ، سَلِ اللهَ الهُدى والسَّداد، ونهاني أَن أجعل الخاتم في هذه، وهذه، وأشار - يعني بالسبابة والوسطى» . وله في أخرى، قال: «نهاني رسولُ الله -ﷺ- عن الخاتم في السبَّابة والوسطى» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القسي): قد ذكر تفسيره في متن الحديث فيما روي عن علي بن أبي طالب ﵁، وفيه كفاية، والذي نزيده إيضاحًا: أنهم قالوا: هو ⦗٧٢٢⦘ ضرب من ثياب كتان مخلوط بحرير، يؤتَى به من مصر، نسب إلى قرية على ساحل البحر، يقال لها: القس، قريبة من تِنِّيس، وقيل: هو القَزِيّ - بالزاي - فأبدلت الزاي سينًا، والقَزِي منسوب إلى القز، الذي هو الحرير، والأصل الأول، لأنه قد جاء في متن الحديث.\n(الميثرة الحمراء): قد ذكر أيضًا تفسيرها في متن الحديث. وأراد بها: ما كانوا يضعونه على الرحال فوق الجمال. قال: وهو كالقطائف (٢) ويدخل في معناه: مياثر السروج، لأن المنهي عنه يشمل كل ميثرة حمراء، سواء كانت على رحل أو سرج.\n_________\n(١) رواه مسلم رقم (٢٠٧٨) في اللباس، باب النهي عن التختم في الوسطى والتي تليها، والترمذي رقم (١٧٨٧) في اللباس، باب رقم (٤٤)، وأبو داود رقم (٤٢٢٥) في الخاتم، باب ما جاء في خاتم الحديد، والنسائي ٨ / ١٧٧ في الزينة، باب النهي عن الخاتم في السبابة.\n(٢) في الأصل: كالتطابق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (١/١٠٩) (٨٦٣) قال: حدثنا هاشم، قال: حدثنا شعبة. وفي (١/١٢٤) (١٠١٩) قال: حدثنا عبد الرحمن، عن سفيان (ح) وعبد الرزاق. قال: أنبأنا سفيان. وفي (١/١٣٤) (١١٢٤) قال: حدثنا علي بن عاصم. وفي (١/١٣٨) (١١٦٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (١/١٥٤) (١٣٢٠) قال: حدثنا عفان، قال: حدثنا أبو عوانة. ومسلم (٦/١٥٣) قال: حدثني محمد بن عبد الله بن نمير وأبو كريب، جميعا عن ابن إدريس. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. (ح) وحدثنا ابن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا أبو الأحوص. وفي (٨/٨٣) قال: حدثنا أبو كريب محمد بن اللعلاء، قال: حدثنا ابن إدريس. (ح) وحدثنا ابن نمير، قال: حدثنا عبد الله، يعني ابن إدريس. وأبو داود (٤٢٢٥) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل. وابن ماجة (٣٦٤٨) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا عبد الله بن إدريس. والترمذي (١٧٨٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. والنسائي (٨/١٧٧) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. (ح) وأخبرنا إسماعيل بن مسعود، قال: حدثنا بشر. وفي (٨/١٩٤) قال: أخبرنا محمد بن بشار قال: حدثنا محمد، قال: حدثنا شعبة. (ح) وأخبرنا هناد بن السري، عن أبي الأحوص. وفي (٨/٢١٩) قال: أخبرنا محمد بن العلاء، قال: حدثنا ابن إدريس.\nثمانيتهم - شعبة، وسفيان الثوري، وعلي بن عاصم، وأبو عوانة، وابن أدريس، وسفيان بن عيينة، وأبو الأحوص، وبشر - عن عاصم بن كليب.\n٢ - وأخرجه أحمد (١/١٥٠) (١٢٩٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن جابر.\nكلاهما - عاصم، وجابر الجعفي - عن أبي بردة بن أبي موسى، فذكره.\n* أخرجه أحمد (١/٧٨) (٥٨٦) قال: حدثنا محمد بن فضيل. وفي (١/٨٨) (٦٦٤) قال: حدثنا خلف، قال: حدثنا خالد.\nكلاهما - محمد بن فضيل، وخالد - عن عاصم بن كليب، عن أبي بردة، عن أبي موسى، عن علي، فذكره.\n* وأخرجه الحميدي (٥٢) قال: حدثنا سفيان، قال: حدثنا عاصم بن كليب، سمعه من ابن أبي موسى، قال: سمعت عليّا، فذكره.\nقال الحميدي: وكان سفيان يحدث به عن عاصم بن كليب، عن أبي بكر بن أبي موسى. فقيل له: إنما يحدثونه عن أبي بردة. فقال: أما الذي حفظت أنا فعن أبي بكر. فإن خالفوني فيه فاجعلوه عن ابن أبي موسى. فكان سفيان بعد ذلك ربما قال: عن ابن أبي موسى. وربما نسي فحدث به على ما سمع «عن أبي بكر» .\n(*) في رواية محمد بن منصور عن سفيان عند النسائي (٨/١٧٧): «عن عاصم، عن أبي بردة» هذا في رواية ابن السني وغيره عن النسائي، وفي رواية ابن حيوة عن النسائى: «عاصم بن كليب، عن أبي بكر» وفيه قال النسائي: خالفه أبو الأحوص - يعني خالف سفيان بن عيينة - رواه عن عاصم، عن أبي بردة، وهو أولى بالصواب. انظر «تحفة الأشراف» (٧/١٠٣٢٠) .","vol":"4","page":720},{"text":"٢٨٣٦ - (د س) علي بن أبي طالب - ﵁ -: «أن النبيَّ - ﷺ- كان يَتَخَتَّمُ في يمينه» . أَخرجه أبو داود، والنسائي، وقال أَبو داود: قال شريك: وأَخبرني أبو سلمة بنُ عبد الرحمن: «أن النبي - ﷺ-» ... وذكر الحديث عنه مرسلًا من هذا الطريق (١) .\n_________\n(١) رواه أبو داود رقم (٤٢٢٦) في الخاتم، باب ما جاء في التختم في اليمين أو اليسار، والنسائي ٨ / ١٧٥ في الزينة، باب موضع الخاتم من اليد، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٢٦) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. والترمذي في «الشمائل» (٩٥) قال: حدثنا محمد بن سهل بن عسكر البغدادي وعبد الله بن عبد الرحمن، قالا: أخبرنا يحيى بن حسان. وفي (٩٦) قال: حدثنا محمد بن يحيى، قال: أخبرنا أحمد بن صالح، قال: أخبرنا عبد الله بن وهب. والنسائي (٨/١٧٤) قال: أخبرنا الربيع بن سليمان، قال: حدثنا ابن وهب.\nكلاهما - عبد الله بن وهب، ويحيى بن حسان- عن سليمان بن بلال، عن شريك بن أبي نمر، عن إبراهيم بن عبد الله بن حنين، عن أبيه، فذكره.","vol":"4","page":722},{"text":"٢٨٣٧ - (س) أنس بن مالك - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان يتختَّمُ في يمينه» . ⦗٧٢٣⦘\nوفي أخرى: «كأَني أَنظر إِلى بياض خاتَم النبيِّ - ﷺ- في إِصبعِهِ اليسرى - وفي أخرى: في إِصبعه اليسرى: الخِنْصَرِ» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٩٣ و١٩٤ في الزينة، باب موضع الخاتم، وهو حديث حسن، وفي الحديث جواز التختم باليمين واليسار، ولكن روايات التختم باليسار أقل عددًا وألين حفظًا ممن روى اليمين، وروايات التختم باليمين أرجح، وهي كثيرة، وقد جاء عن أبي بكر وعمر وجمع جم من الصحابة والتابعين بعدهم من أهل المدينة وغيرهم التختم في اليمنى. قال الحافظ في \" الفتح \": وقال البيهقي في \" الأدب \": يجمع بين هذه الأحاديث بأن الذي لبسه في يمينه هو خاتم الذهب، كما صرح به في حديث ابن عمر، والذي لبسه في يساره هو خاتم الفضة، قال الحافظ في \" الفتح \": ويظهر لي أن ذلك يختلف باختلاف القصد، فان كان اللبس للتزين به فاليمين أفضل، وإن كان للتختم به فاليسار أولى، لأنه كالمودع فيها، ويحصل تناوله منها باليمين، وكذا وضعه منها، ويترجح التختم في اليمين مطلقًا، لأن اليسار آلة الاسنتجاء فيصان الخاتم إذا كان في اليمين عن أن تصيبه النجاسة، ويترجح التختم في اليسار بما أشرت إليه من التناول، قال الحافظ: وجنحت طائفة إلى استواء الأمرين، وجمعوا بذلك بين مختلف الأحاديث، وإلى ذلك أشار أبو داود حيث ترجم: باب التختم في اليمين واليسار، ثم أورد الأحاديث مع اختلافها في ذلك بغير ترجيح، ونقل النووي وغيره الإجماع على الجواز، ثم قال: ولا كراهة فيه، يعني عند الشافعية، وإنما الاختلاف في الأفضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في «الشمائل» (١٠٣) قال: حدثنا عبد الله بن عبد الرحمن الدارمي. والنسائي (٨/١٩٣) قال: أخبرنا محمد بن عامر.\nكلاهما - الدارمي، وابن عامر - عن محمد بن عيسى الطباع، قال: حدثنا عباد بن العوام، عن سعيد بن أبي عروبة، عن قتادة، فذكره.","vol":"4","page":722},{"text":"٢٨٣٨ - (د ت) محمد بن إسحاق - ﵀-: قال: «رأَيتُ على الصَّلْتِ بنِ عبد الله بن نوفل بن عبد المطلب خاتمًا في خِنْصَرِهِ اليمنى، فقلت له: ما هذا؟ قال: رأيت ابن عباس يلبس خاتمه هكذا، وجعل فَصَّهُ إلى ظاهره، قال: ولا يُخَالُ ابنُ عباس إِلا قد كان يذكر أن رسولَ الله - ﷺ- كان يَلبَسهُ كذلك» . أخرجه أبو داود. ⦗٧٢٤⦘\nوفي رواية الترمذي عن الصَّلت، قال: «رأيت ابن عباس يتختَّم في يمينه، ولا إخَالُهُ إِلا قال: رأيتُ رسول الله - ﷺ- يتختم في يمينه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خِلْت) الشيء أخاله - بفتح الهمزة وكسرها - أي: ظننته.\n_________\n(١) رواه أبو داود رقم (٤٢٢٩) في الخاتم، باب ما جاء في التختم في اليمين أو اليسار، والترمذي رقم (١٧٤٢) في اللباس، باب ما جاء في لبس الخاتم في اليمين، من حديث محمد بن إسحاق، وفي سنده الصلت بن عبد الله بن نوفل بن الحارث بن عبد المطلب بن هاشم، لم يوثقه غير ابن حبان، قال الحافظ في \" الفتح \": وللطبراني من وجه آخر عن ابن عباس: كان النبي ﷺ يتختم في يمينه، وفي سنده لين، كما قال الحافظ في \" الفتح \". أقول: فالحديث على هذا حسن، قال الترمذي: قال محمد بن إسماعيل (يعني البخاري): حديث محمد بن إسحاق عن الصلت بن عبد الله بن نوفل، حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٢٩) قال: حدثنا عبد الله بن سعيد، قال: حدثنا يونس بن بكير، والترمذي (١٧٤٢) وفي الشمائل (١٠٠) قال: حدثنا محمد بن حميد الرازي، قال: حدثنا جرير.\nكلاهما - ابن بكير، وجرير- عن محمد بن إسحاق، عن الصلت بن عبد الله بن نوفل بن عبد المطلب، فذكره.","vol":"4","page":723},{"text":"٢٨٣٩ - (ت س) حماد بن سلمة - ﵀-: قال: رأَيت ابن أَبي رافع يتختم في يمينه، فسألته عن ذلك؟ فقال: رأيتُ عبد الله بن جعفر يتختم في يمينه، وقال: «كان النبي -ﷺ- يتختم في يمينه» . هذه رواية الترمذي.\nوأخرجه النسائي عن ابن أَبي رافع عن عبد الله بن جعفر: «أن النبي - ﷺ- كان يتختم في يمينه» (١) .\n_________\n(١) رواه الترمذي رقم (١٧٤٤) في اللباس، باب ما جاء في لبس الخاتم في اليمين، والنسائي ٨ / ١٧٥ في الزينة، باب موضع الخاتم من اليد، ورواه أيضًا ابن ماجة رقم (٣٦٤٧)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٠٤) (١٧٤٦) قال: حدثنا يزيد. وفي (١/٢٠٥) (١٧٥٥) قال: حدثنا عفان. والترمذي (١٧٤٤) . وفي الشمائل (٩٧) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون. والنسائي (٨/١٧٥) قال: أخبرنا محمد بن معمر البحراني، قال: حدثنا حبان بن هلال.\nثلاثتهم -يزيد، وعفان، وحبان - عن حماد بن سلمة، عن ابن أبي رافع، فذكره.","vol":"4","page":724},{"text":"٢٨٤٠ - (ت) جعفر بن محمد - ﵀ -: عن أبيه: «كان الحسن والحسين يتختَّمانِ في يسارهما» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٤٣) في اللباس، باب ما جاء في لبس الخاتم في اليمين، وهو حديث حسن، قال الحافظ في \" الفتح \": وأخرج البيهقي في \" الأدب \" من طريق أبي جعفر الباقر قال: كان النبي ﷺ وأبو بكر وعمر وعلي والحسن والحسين يتختمون في اليسار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٤٣) حدثنا قتيبة حدثنا حاتم بن إسماعيل عن جعفر بن محمد عن أبيه قال، فذكره.","vol":"4","page":725},{"text":"٢٨٤١ - (د) عبد الله بن عمر - ﵄ -: «أَن النبي - ﷺ- كانَ يتختَمُ في يَسَارِهِ، وكان فَصُّهُ في باطِنِ كَفهِ» .\nوفي رواية عن نافع: «أن ابن عمر كانَ يَلبَسُ خَاتَمَهُ في يده اليسرى» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤٢٢٧) و(٤٢٢٨) في الخاتم، باب ما جاء في التختم في اليمين أو اليسار، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٢٧) قال: حدثنا نصر بن علي، قال: حدثني أبي، قال: حدثنا عبد العزيز ابن أبي داود، عن نافع، فذكره.\nأخرجه أبو داود (٤٢٢٨) قال: حدثنا هناد، عن عبدة، عن عبيد الله، عن نافع، أن ابن عمر كان يلبس خاتمه في يده اليسرى.","vol":"4","page":725},{"text":"٢٨٤٢ - (ت س) أنس بن مالك - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان إِذا دخل الخلاء نزع خاتمه» . أخرجه الترمذي، والنسائي، وزاد رزين: «وكان في يده اليسرى» (١) .\n_________\n(١) رواه الترمذي رقم (١٧٤٦) في اللباس، باب ما جاء في لبس الخاتم في اليمين، والنسائي ٨ / ١٧٨ في الزينة، باب نزع الخاتم عند دخول الخلاء. ورواه أيضًا أبو داود رقم (١٩) في الطهارة، باب الخاتم يكون فيه ذكر الله تعالى يدخل به الخلاء، وهو حديث منكر، كما قال أبو داود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أبو داود (١٩) قال: حدثنا نصر بن علي، عن أبي علي الحنفي.\n٢ - وابن ماجة (٣٠٣) قال: حدثنا نصر بن علي، قال: حدثنا أبو بكر الحنفي.\n٣ - والترمذي (١٧٤٦) . وفي الشمائل (٩٣) قال: حدثنا إسحاق بن منصور، قال: أخبرنا سعيد بن عامر، والحجاج بن المنهال.\n٤ - والنسائي (٨/١٧٨) قال: أخبرنا محمد بن إسماعيل بن إبراهيم «ابن علية» عن سعيد بن عامر.\nأربعتهم، عن همام، عن ابن جريج، عن الزهري، فذكره.","vol":"4","page":725},{"text":"<span data-type=\"title\" id=toc-554>الفصل الثاني: في أنواع من الحلي متفرقة</span>\n٢٨٤٣ - (س) أبو هريرة - ﵁ -: قال: «كنت قاعدًا عند رسول الله -ﷺ-، فأتتْهُ امرأةٌ، فقالت: يا رسول الله، سِوارَين من ذهب؟ قال: سِوَارَين (١) من نارٍ، قالت: يا رسول الله، طَوقٌ من ذهب؟ قال: طَوقٌ من نار، قالت: قُرطَينِ من ذهب؟ قال: قُرطين من نار، قال: فكان عليها سِواران من ذهب فرمت بهما، قالت: يا رسول الله، إِن المرأةَ إِذا لم تَتَزَّيَنْ لِزَوجِها صَلِفَت عنده، قال: ما يمنع إِحداكُنَّ أن تَصْنَعَ قُرطَيْنِ من فضة، ثم تُصَفِّرُهُ بزعفَرَانٍ أو بعبير؟» . أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قُرطين): القرط من حلي الأذن معروف. ⦗٧٢٧⦘\n(صَلِفَت): امرأة صَلِفَة: قليلة الخير، لا تحظى عند زوجها.\n(بعبير): العبير نوع من أنواع الطيب، قيل: هو أخلاط تجمع بالزعفران، وقيل: هو عند العرب: الزعفران وحده، والذي جاء في متن الحديث يبطل القول الثاني، فإنه قال: «ثم يُصفره بزعفران أو بعبير» فلو كان العبير هو الزعفران لما قال: «بزعفران أو بعبير» .\n_________\n(١) في نسخ النسائي المطبوعة: سواران، أي: لك سواران، وسوارين، أي تلبسين سوارين.\n(٢) ٨ / ١٥٩ في الزينة، باب الكراهية للنساء في إظهار الحلي والذهب، ورواه أيضًا أحمد في \" المسند \" ٢ / ٤٤٠ من حديث أسباط عن مطرف عن أبي الجهم عن أبي زيد عن أبي هريرة، وأبو زيد مجهول كما قال الحافظ في \" التقريب \"، وقال الحافظ في \" تهذيب التهذيب \": أخرج أحمد من طريق شعبة عن أبي زيد مولى الحسن بن علي عن أبي هريرة حديثًا غير هذا فكأنه هو، ورواية شعبة عنه مما يقوي أمره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٠) قال: حدثنا أسباط. والنسائي (٨/١٥٩) قال: أخبرنا إسحاق بن شاهين الواسطي، قال: أنبأنا خالد (ح) وأنبأنا أحمد بن حرب. قال: حدثنا أسباط.\nكلاهما - أسباط بن محمد، وخالد بن عبد الله - عن مطرف، عن أبي الجهم، عن أبي زيد، فذكره.","vol":"4","page":726},{"text":"٢٨٤٤ - (س) عائشة - ﵂ -: قالت: «إِنَّ رسولَ الله - ﷺ- رأَى عليها مَسَكَتَيْ ذهب، فقال رسولُ الله - ﷺ-: أَلا أُخْبِرُك بِمَا هو أَحسن من هذا؟ لو نَزَعْتِ هذا وَجَعَلْتِ مَسَكَتين من وَرِق، وصَفَّرْتِهما بزعفران كانتا أحسن (١)» . أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المسكة): بفتح السين: سوار من ذبل أو عاج. فإذا كانت من غيرهما، أضيفت إلى ما هي منه، فيقال: من ذهب أو فضة أو غيرهما.\n_________\n(١) في النسائي المطبوع: ثم صفرتهما بزعفران كانتا حسنتين.\n(٢) ٨ / ١٩٥ في الزينة، باب الكراهية للنساء في إظهار الحلي والذهب، وإسناده حسن. وقال النسائي: هذا غير محفوظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٥٩) قال: أخبرني الربيع بن سليمان، قال: حدثنا إسحاق بن بكر. قال: حدثني أبي، عن عمرو بن الحارث. عن ابن شهاب، عن عروة، فذكره.\n* قال أبو عبد الرحمن النسائي هذا غير محفوظ والله أعلم.","vol":"4","page":727},{"text":"٢٨٤٥ - (س) ثوبان - ﵁ -: قال: «جاءت هِنْد بنتُ هُبَيْرَةَ إِلى رسول الله - ﷺ-، وفي يدها فَتَخٌ من ذهب، أي: خواتيمُ ضِخَامٌ، ⦗٧٢٨⦘ فجعل رسول الله -ﷺ- يَضْرِبُ يَدَهَا، فدخلت على فاطمةَ تَشكُو إِليها الذي صنع بها رسول الله - ﷺ-، فانتَزَعت فاطمةُ سِلسِلَة في عُنُقِها من ذهب، قالت: هذه أَهداها أبو الحسن، فدخل رسول الله - ﷺ- والسلسلة في يدها، فقال: يا فاطمة، أَيَغُرُّكِ أن يقول الناسُ: ابنَةُ رسول الله، وفي يدها سِلسلة من نار؟ ثم خرج ولم يقعد، فأرسلت فاطمةُ بالسلسلة إِلى السوق فباعتْها، واشترت بثمنها غلامًا -وقال مَرَّة: عبدًا - وذكر كلمة معناها: فأعتَقَتْه، فَحُدِّثَ بذلك، فقال: الحمد لله الذي أَنْجَى فاطمةَ من النار» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٥٨ في الزينة، باب الكراهية للنساء في إظهار الحلي والذهب، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٧٨، وإسناده صحيح، وصححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٧٨) قال: حدثنا عبد الصمد، قال: حدثنا همام. والنسائي (٨/١٥٨) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا معاذ بن هشام، قال: حدثني أبي.\nكلاهما - همام، وهشام - عن يحيى بن أبي كثير، قال: حدثني زيد بن سلام، عن أبي سلام، عن أبي أسماء، فذكره.\n* أخرجه النسائي (٨/١٥٨) قال: أخبرنا سليمان بن سلم البلخي، قال: حدثنا النضر بن شميل، قال: حدثنا هشام. عن يحيى، عن أبي سلام، عن أبي أسماء، فذكره. «ولم يذكر زيدا» .","vol":"4","page":727},{"text":"٢٨٤٦ - (د س) محمود بن عمرو الأنصاري - ﵀-: أَن سماء بنت يزيد حدَّثتْهُ: أَنَّ رسولَ اللهِ - ﷺ- قال: «أيُّما امرأة تَقَلَّدَتْ قِلادَة من ذهبٍ، قُلِّدَت في عنقها مثلها من النار يوم القيامة، وأَيما امرأة جعلت في أُذُنها خُرصًا من ذهبٍ، جعل الله في أُذُنها خُرصًا من النار يوم القيامة» . أَخرجه أبو داود، والنسائي (١) . ⦗٧٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n قوله: (جعل الله في أذنها يوم القيامة) يتأول على وجهين أحدهما: أن ذلك كان قبل النسخ، فإنه قد ثبت إباحة الذهب. والثاني: أن هذا الوعيد إنما جاء في حق من لا يؤدي زكاة الحلي دون من أداها.\n_________\n(١) رواه أبو داود رقم (٤٢٣٨) في الخاتم، باب في الذهب للنساء، والنسائي ٨ / ١٥٧ في الزينة، باب الكراهية للنساء في إظهار الحلي، وفي سنده محمود بن عمرو بن يزيد بن السكن الأنصاري ⦗٧٢٩⦘ المدني، لم يوثقه غير ابن حبان. قال الحافظ في \" التهذيب \": ذكره ابن حبان في \" الثقات \"، وقال: قال ابن حزم: محمود ضعيف، وقال أبو الحسن بن القطان: مجهول الحال، وقال الذهبي: فيه جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٥٥) قال: حدثنا أبو عامر، عن هشام. (ح) وعبد الصمد. قال: حدثنا هشام. وفي (٦/٤٥٧) قال: حدثنا أزهر بن القاسم. قال: حدثنا هشام. (ح) وعبد الوارث. قال: أخبرنا هشام. وفي (٦/٤٦٠) قال: حدثنا عفان. قال: حدثنا أبان. وأبو داود (٤٢٣٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا معاذ بن هشام. قال: حدثني أبي.\nكلاهما - هشام، وأبان - عن يحيى بن أبي كثير، قال: حدثني محمود بن عمرو، فذكره.","vol":"4","page":728},{"text":"٢٨٤٧ - (د س) أخت لحذيفة (١) [بن اليمان]- ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «يا معشر النساء، ما لَكُنَّ في الفضة ما تحلَّين به، أما إنه ليس منكُنَّ امرأةٌ تتحلَّى ذهبًا تظهره (٢) إِلا عُذِّبَتْ به» . أخرجه أبو داود، والنسائي (٣) .\n_________\n(١) في الأصل: أخت لخديجة، وهو تحريف، والتصحيح من أبي داود والنسائي.\n(٢) في الأصل: وتظهر، والتصحيح من أبي داود والنسائي.\n(٣) رواه أبو داود رقم (٤٢٣٧) في الخاتم، باب في الذهب للنساء، والنسائي ٨ / ١٥٦ و١٥٧ في الزينة، باب الكراهية للنساء في إظهار الحلي والذهب، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٥٧) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثني سفيان. (ح) وحدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/٣٥٨) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. وفي (٦/٣٦٩) قال: حدثنا وكيع. قال: حدثنا سفيان. والدارمي (٢٦٤٨) قال: أخبرنا محمد ابن يوسف. قال: حدثنا سفيان. وأبو داود (٤٢٣٧) قال: حدثنا مسدد. قال: حدثنا أبو عوانة. والنسائي (٨/١٥٦) قال: أخبرنا علي بن حجر. قال: حدثنا جرير. (ح) وأنبأنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. وفي (٨/١٥٧) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر.\nخمستهم - سفيان، وشعبة، وأبو عوانة، وجرير والمعتمر - عن منصور، عن ربعي بن حراش، عن امرأته، فذكرته.\n(*) في رواية الدارمي: «ربعي بن حراش، عن امرأة، عن أخت لحذيفة» .\n(*) وفي رواية مسدد: «عن أخت لحذيفة» .","vol":"4","page":729},{"text":"٢٨٤٨ - (س) عقبة بن عامر - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان يَمْنَعُ أَهله الحِلْيةَ والحرير، ويقول: إِن كنتم تُحِبُّونَ حِلْية الجنة وحريرَها فلا تَلْبَسوها في الدنيا» . أَخرجه النسائي (١) .\n_________\n(١) ٨ / ١٥٦ في الزينة، باب الكراهية للنساء في إظهار الحلي والذهب، ورواه أيضًا أحمد في \" المسند \" ٤ / ١٤٥ و١٤٦، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٤٥) قال: حدثنا يحيى بن غيلان، قال: حدثنا رشدين يعني ابن سعد. والنسائي (٨/١٥٦) قال: أخبرنا وهب بن بيان، قال: حدثنا ابن وهب.\nكلاهما -رشدين بن سعد، وابن وهب- عن عمرو بن الحارث، عن أبي عشانة المعافري، فذكره.","vol":"4","page":729},{"text":"٢٨٤٩ - (س) عبد الله بن عمر - ﵄ -: قال: «نهى رسولُ الله - ﷺ- عن لُبْسِ الذهب إِلا مُقَطَّعًا» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لبس الذهب إلا مقطعًا): أراد بالمقطع: الشيء اليسير نحو الشنف والخاتم للنساء، وكره الكثير الذي هو عادة أهل السرف والخيلاء والكبر، واليسير: هو مالا تجب فيه الزكاة ويشبه أن يكون إنما كره استعمال الكثير منه، لأن صاحبه ربما ضن بإخراج زكاته فيأثم ويحرج.\n_________\n(١) ٨ / ١٦٣ في الزينة، باب تحريم الذهب على الرجال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٦٣) قال: أخبرني زياد بن أيوب قال: حدثنا علي بن غراب قال: حدثنا بيهس بن فهدان قال: أنبأنا أبو شيخ، فذكره.","vol":"4","page":730},{"text":"٢٨٥٠ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «من أحب أن يُحَلِّقَ حبيبَه (١) حَلْقَة من نار فَلْيُحَلِّقْهُ حَلْقة من ذهب، ومن أحب أن يُطَوِّقَ حبيبه طَوْقًا من نار فَليُطَوِّقه طوقًا من ذهب، ومن أَحب أن يُسَوِّرَ حبيبه بِسِوارٍ من نار فَلْيُسَوِّرْهُ سِوارًا من ذهب، ولكن عليكم بالفضة، فالعبوا بها» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يحلق حبيبه): حلق حبيبه، أي جعل عليه حلقة.\n_________\n(١) في الأصل: جبينه، وهو تصحيف، وكذلك جاءت في شرح الغريب في الأًصل والمطبوع.\n(٢) رقم (٤٢٣٦) في الخاتم، باب ما جاء في الذهب للنساء، ورواه أيضًا أحمد في \" المسند \" ٢ / ٣٧٨، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٤) قال: حدثنا أبو عامر. قال: حدثنا زهير. وفي (٢/٣٧٨) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز بن محمد. وأبو داود (٤٢٣٦) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا عبد العزيز. يعني بن محمد.\nكلاهما - زهير، وعبد العزيز - عن أسيد بن أبي أسيد البراد، عن نافع بن عياش، فذكره.","vol":"4","page":730},{"text":"٢٨٥١ - (د) عامر بن عبد الله بن الزبير - ﵀ -: أَن مولاة لهم ⦗٧٣١⦘ ذهبت بابنة الزبير إلى عمرَ بن الخطاب، وفي رِجْليْهَا أَجراسٌ، فقطعها عمر، وقال: سمعتُ رسولَ الله - ﷺ- يقول: «إِن مع كل جَرَسٍ شيطانًَا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٢٣٠) في الخاتم، باب ما جاء في الجلاجل، وفي سنده جهالة مولاة عامر بن عبد الله بن الزبير، وعامر بن عبد الله بن الزبير لم يدرك عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٣٠) قال: حدثنا علي بن سهل وإبراهيم بن الحسن، قالا: حدثنا حجاج، عن ابن جريج، قال: أخبرني عمر بن حفص، أن عمر بن عبد الله بن الزبير، أخبره، فذكره.","vol":"4","page":730},{"text":"٢٨٥٢ - (د) بنانة مولاة عبد الرحمن بن حسان (١) الأنصاري - رحمها الله -: كانت عند عائشة، إِذ دُخِلَ عليها بجارية وعليها جَلاجِلٌ يُصَوِّتْنَ، فقالت: لا تُدْخِلْنَها عَلَيَّ إِلا أَن تُقَطِّعْنَ جلاجِلها، وقالت: سمعتُ رسولَ الله -ﷺ- يقول: «لا تدخل الملائكة بيتًا فيه جَرس» . أخرجه أبو داود (٢) .\n_________\n(١) في الأصل المطبوع وسنن أبي داود: عبد الرحمن بن حبان، وهو تصحيف، وفي عون المعبود: نسخة: ابن حسان، وهو الصواب.\n(٢) رقم (٤٢٣١) في الخاتم، باب ما جاء في الجلاجل، وفي سنده بنانة مولاة عبد الرحمن بن حسان الأنصاري، لا تعرف، ولكن للحديث شواهد بمعناه يقوى بها، منها ما رواه مسلم عن أبي هريرة مرفوعًا بلفظ: \" لا تصحب الملائكة رفقه فيها كلب ولا جرس \"، وما رواه مسلم أيضًا عن أبي هريرة مرفوعًا بلفظ \" الجرس مزامير الشيطان \". وما رواه النسائي عن ابن عمر مرفوعًا بلفظ: \" لا تصحب الملائكة ركبًا معهم جلجل \" و\" لا تدخل الملائكة بيتًا في جلجل ولا جرس \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٤٢) . وأبو داود (٤٢٣١) قال: حدثنا محمد بن عبد الرحيم.\nكلاهما - أحمد بن حنبل، ومحمد بن عبد الرحيم - قالا: حدثنا روح، قال: حدثنا ابن جريج، عن بنانة مولا عبد الرحمن بن حيان الأنصاري، فذكرته.","vol":"4","page":731},{"text":"٢٨٥٣ - (ت د س) عرفجة بن أسعد - ﵁ -: قال: «أُصيب أنفي يومَ الكُلابِ في الجاهلية، فاتَّخَذْتُ أَنفًا من وَرِقٍ، فَأَنتَنَ عَلَيَّ، فأمرني رسولُ الله - ﷺ- أن أَتَّخِذَ أَنفًا من ذهب» . أخرجه الترمذي، وأبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٢٣٢) و(٤٢٣٣) و(٤٢٣٤) في الخاتم، باب ما جاء في ربط الأسنان بالذهب، ⦗٧٣٢⦘ والترمذي رقم (١٧٧٠) في اللباس، باب ما جاء في شد الأسنان بالذهب، والنسائي ٨ / ١٦٣ و١٦٤ في الزينة، باب من أصيب أنفه هل يتخذ أنفًا من ذهب، وهو حديث حسن، حسنه الترمذي وغيره، وقال الترمذي: وقد روي عن غير واحد من أهل العلم أنهم شدوا أسنانهم بالذهب، وفي هذا الحديث حجة لهم. وقال الحافظ الزيلعي في \" نصب الراية \": وفي الباب أحاديث مرفوعة وموقوفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٣) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا أبو الأشهب. وأبو داود (٤٢٣٣) قال: حدثنا الحسن بن علي، قال: حدثنا يزيد بن هارون، وأبو عاصم، قالا: حدثنا أبو الأشهب. والترمذي (١٧٧٠) قال: حدثنا أحمد بن منيع، قال: حدثنا علي بن هاشم بن البريد، وأبو سعد الصاغاني، عن أبي الأشهب. (ح) وحدثنا علي بن حجر، قال: حدثنا الربيع بن بدر، ومحمد بن يزيد الواسطي، عن أبي الأشهب. وعبد الله بن أحمد بن حنبل، في زياداته على مسند أبيه (٥/٢٣) قال: حدثني محمد بن تميم النهشلي، قال: حدثني أبو الأشهب. والنسائي (٨/١٦٣) قال: أخبرنا محمد ابن معمر، قال: حدثنا حبان، قال: حدثنا سلم بن زرير. وفي (٨/١٦٤) قال: أخبرنا قتيبة، قال حدثنا يزيد بن زريع، عن أبي الأشهب.\nكلاهما - أبو الأشهب، ولم بن زرير - قالا: حدثنا عبد الرحمن بن طرفة، فذكره.\n* وأخرجه عبد الله بن أحمد بن حنبل في زياداته على مسند أبيه (٥/٢٣) قال: حدثني يحيى بن عثمان، يعني الجرمي السمسار، قال: حدثنا إسماعيل بن عياش، عن جعفر بن حيان العطاردي، عن عبد الرحمن ابن طرفة بن عرفجة، عن أبيه، عن جده، قال: أصيب أنفه يوم الكلاب، يعني ماء اقتتلوا عليه في الجاهلية. فذكر مثله. قال: فما أنتن علي. وزاد في إسناده: «عن أبيه» .\n* وأخرجه أحمد (٤/٣٤٢) قال: حدثنا يزيد بن هارون، قال: أخبرنا أبو الأشهب. وفي (٥/٢٣) قال: حدثنا أبو عبيدة، عبد الواحد بن واصل، قال: حدثنا سلم، يعني ابن زرير، وأبو الأشهب. وأبو داود (٤٢٣٢) قال: حدثنا موسى بن إسماعيل، ومحمد بن عبد الله الخزاعي، المعنى، قالا: حدثنا أبو الأشهب. و«عبد الله بن أحمد بن حنبل»، في زياداته على مسند أبيه (٥/٢٣) قال: حدثنا شيبان، قال: حدثنا أبو الأشهب العطاردي، جعفر أبن حيان. (ح) وحدثني أبو عامر العدوي، حوثرة بن أشرس، قال: أخبرني أبو الأشهب. (ح) وحدثني أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن المبارك، عن جعفر بن حيان.\nكلاهما (أبو الأشهب جعفر بن حيان، وسلم بن زرير) عن عبد الرحمن بن طرفة بن عرفجة بن أسعد، أن جده عرفجة بن أسعد أصيب أنفه. فذكره مرسلا.\n* وأخرجه أبو داود (٤٢٣٤) قال: حدثنا مؤمل بن هشام، قال: حدثنا إسماعيل، عن أبي الأشهب، عن عبد الرحمن بن طرفة بن عرفجة بن أسعد، عن أبيه، أن عرفجة ... فذكر معناه مرسلا.\n* في رواية يزيد بن هارون: قال: قلت لأبي الأشهب: أدرك عبد الرحمن بن طرفة جده عرفجة؟ قال: نعم.\n(*) وفي رواية أبي عامر العدوي، وشيبان، قال: أبو الأشهب: زعم عبد الرحمن أنه قد رأى جده يعني عرفجة.","vol":"4","page":731},{"text":"٢٨٥٤ - (د ت س) أنس بن مالك، وسعيد بن أبي الحسن - ﵄ -: «أن قَبيعَة سيف رسول الله - ﷺ- كانت من فضة» . أخرجه أبو داود، والترمذي.\nوفي رواية النسائي عن أنس: «كان نعلُ سيف رسولِ الله -ﷺ- من فضة، وقَبيعةُ سيفه فضة، وما بين ذلك حَلَقُ فِضَّةٍ» .\nوعن الحسن (١) قال: «كانت قبيعة سيف رسول الله - ﷺ- من فضة» (٢) .\n_________\n(١) كذا في الأصل والمطبوع: وعن الحسن، ولم أره عن الحسن، والذي في أبي داود والترمذي والنسائي: عن سعيد بن أبي الحسن، وهو أخو الحسن البصري.\n(٢) رواه أبو داود رقم (٢٥٨٣) و(٢٥٨٤) و(٢٥٨٥) في الجهاد، باب في السيف يحلى، والترمذي رقم (١٦٩١) في الجهاد، باب ما جاء في السيوف وحليتها، والنسائي ٨ / ٢١٩ في الزينة، باب حلية السيف، وهو حديث حسن، يشهد له الأحاديث التي بعده. والصواب: عن قتادة عن سعيد بن أبي الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه الدارمي (٢٤٦١) قال:أخبرنا أبو النعمان. وأبو داود (٢٥٨٣) قال: حدثنا مسلم بن إبراهيم. والترمذي (١٦٩١) وفي الشمائل (١٠٥) قال: حدثنا محمد بن بشار، قالا (مسلم، وابن بشار): حدثنا وهب بن جرير بن حازم.\nكلاهما - أبو النعمان، ووهب- قالا: حدثنا جرير بن حازم، عن قتادة، فذكره.\n٢ - وأخرجه النسائي (٨/٢١٩) قال: أخبرنا أبو داود «الحراني» قال: حدثنا عمرو بن عاصم، قال: حدثنا همام وجرير، قالا: حدثنا قتادة، فذكره.\nأخرجه أبو داود (٢٥٨٥) قال: حدثنا محمد بن بشار، قال: حدثني يحيى بن كثير أبو غسان العنبري، عن عثمان بن سعد، فذكره.","vol":"4","page":732},{"text":"٢٨٥٥ - (ت) مزيدة - ﵁ -: قال: «دخلتُ على رسول الله - ﷺ- يوم الفتح، وعلى سيفه ذهب وفضة، قال طالب: فسألته عن الفضة؟ ⦗٧٣٣⦘ فقال: كانت قبيعةُ السيف فضة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٩٠) في الجهاد، باب ما جاء في السيوف وحليتها، وفي سنده هود بن عبد الله بن سعد العبدي البصري، لم يوثقه غير ابن حبان، وقال ابن القطان: مجهول، أقول: يشهد لهذا الحديث الذي قبله، واللذين بعده فهو بهم حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٩٠) حدثنا محمد بن صدران أبو جعفر البصري حدثنا طالب بن حجير عن هود بن عبد الله بن سعد عن جده مزيدة، فذكره.\nقال أبو عيسى: وفي الباب عن أنس وهذا حديث حسن غريب وجد هود اسمه مزيدة العصري.","vol":"4","page":732},{"text":"٢٨٥٦ - (س) أبو أمامة بن سهل بن حنيف - ﵁ -: قال: «كانت قبيعة سيف رسول الله - ﷺ- من فضة» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢١٩ في الزينة، باب في حلية السيف، وهو مرسل، لابن أبا أمامة بن سهل بن حنيف، واسمه أسعد له رؤية، ولم يسمع من النبي ﷺ، مات سنة مائة، وقد روى عن النبي ﷺ مرسلًا. أقول: ولكن يشهد له ما قبله وما بعده فهو حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٢١٩) أخبرنا عمران بن يزيد قال: حدثنا عيسى بن يونس قال: حدثنا عثمان ابن حكيم عن أبي أمامة بن سهل، فذكره.","vol":"4","page":733},{"text":"٢٨٥٧ - (خ) عروة بن الزبير - ﵄ -: قال: «كان سيف الزبير مُحَلَّى بفضة» .\nقال هشام (١): «وكان سيف عروة محلَّى بفضة» . أخرجه البخاري (٢) .\n_________\n(١) هو هشام بن عروة.\n(٢) ٧ / ٢٣٤ في المغازي، باب قتل أبي جهل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٧٤) حدثنا فروة عن علي عن هشام عن أبيه قال: كان سيف الزبير محلى بفضة قال هشام: وكان سيف عروة محلى بفضة.","vol":"4","page":733},{"text":"الباب الثاني: في خضاب البدن (١) والشعر، وفيه فصلان\n<span data-type=\"title\" id=toc-556>الفصل الأول: في خضاب الشعر</span>\n٢٨٥٨ - (خ م د س ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِن اليهود والنصارى لا يَصبُغُون فخالفوهم» (٢) . أخرجه البخاري، ومسلم، وأبو داود والنسائي.\nوأَخرجه الترمذي: أنَّ رسولَ الله - ﷺ- قال: «غَيِّرُوا الشِّيبَ، ولا تَشَبَّهوا باليهود» (٣) .\n_________\n(١) في المطبوع: اليدين، وهو أصوب.\n(٢) قال الحافظ في \" الفتح \": ١٠ / ٢٩٩ في اللباس، باب الخضاب: قوله: إن اليهود والنصارى لا يصبغون فخالفوهم: هكذا أطلق، ولأحمد بسند حسن عن أبي أمامة قال: خرج رسول الله ﷺ على مشيخة من الأنصار بيض لحاهم، فقال: يا معشر الأنصار حمروا وصفروا وخالفوا أهل الكتاب، وانظر تتمة هذا البحث في \" الفتح \" ١٠ / ٢٩٩ - ٣٠١.\n(٣) رواه البخاري ١٠ / ٢٩٩ في اللباس: باب الخضاب وفي الأنبياء، باب ما ذكر عن بني ⦗٧٣٥⦘ إسرائيل، ومسلم رقم (٢١٠٣) في اللباس، باب في مخالفة اليهود في الصبغ، وأبو داود رقم (٤٢٠٣) في الترجل، باب في الخضاب، والنسائي ٨ / ١٣٧ في الزينة، باب الإذن بالخضاب، والترمذي رقم (١٨٥٢) في اللباس، باب ما جاء في الخضاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٠٨) قال: حدثنا سفيان. وأحمد (٢/٢٤٠) قال: حدثنا سفيان. والبخاري (٧/٢٠٧) قال: حدثنا الحميدي. قال: حدثنا سفيان. ومسلم (٦/١٥٥) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب قال يحيى: أخبرنا. وقال الآخرون: حدثنا سفيان بن عيينة. وأبو داود (٤٢٠٣) قال: حدثنا مسدد. قال: حدثنا سفيان. وابن ماجة (٣٦٢١) قال: حدثنا أبو بكر. قال: حدثنا سفيان بن عيينة. والنسائي (٨/١٣٧) قال: أخبرنا علي بن خشرم. قال: حدثنا عيسى، وهو ابن يونس، عن الأوزاعي. وفي (٨/١٨٥) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا سفيان.\nكلاهما - سفيان، والأوزاعي- عن الزهري، عن أبي سلمة وسليمان بن يسار فذكراه.\n* وأخرجه أحمد (٢/٢٦٠ و٣٠٩) قال: حدثنا عبد الأعلى. عن معمر. وفي (٢/٣٠٩) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٤٠١) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله. قال: أخبرنا يونس. والبخاري (٤/٢٠٧) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني إبراهيم بن سعد عن صالح. والنسائي (٨/١٣٧) قال: أخبرنا عبيد الله بن سعد بن إبراهيم قال: حدثنا عمي. قال: حدثنا أبي، عن صالح (ح) وأخبرنا يونس بن عبد الأعلى، قال: أنبأنا ابن وهب. قال: أخبرني يونس. (ح) وأخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبد الرزاق. قال: حدثنا معمر. (ح) وأخبرني الحسين بن حريث. قال: أنبأنا الفضل بن موسى، عن معمر.\nثلاثتهم - معمر، ويونس بن يزيد، وصالح بن كيسان - عن الزهري، عن أبي سلمة، عن أبي هريرة، فذكره. ليس فيه «سليمان بن يسار» .","vol":"4","page":734},{"text":"٢٨٥٩ - (س) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «غيروا الشيب، ولا تَشبَّهوا باليهود» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٣٧ في الزينة، باب الإذن بالخضاب، وهو حديث صحيح بطرقه وشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٣٧) قال: أخبرني عثمان بن عبد الله، قال: حدثنا أحمد بن جناب، قال: حدثنا عيسى بن يونس، عن هشام بن عروة، عن أبيه، فذكره. قال النسائي: غير محفوظ.","vol":"4","page":735},{"text":"٢٨٦٠ - (س) الزبير بن العوام - ﵁ -: قال: قال رسول الله - ﷺ-: «غَيِّروا الشيب، ولا تَشبَّهوا باليهود» . أخرجه النسائي، وقال: كلاهما غير محفوظ - يعني: حديث الزبير وابن عمر (١) .\n_________\n(١) ٨ / ١٣٧ و١٣٨ في الزينة، باب الأذن بالخضاب، وهو حديث صحيح بطرقه وشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٦٥) (١٤١٥)، والنسائي (٨/١٣٧) قال: أخبرنا حميد بن مخلد بن الحسين.\nكلاهما - أحمد، وحميد - قالا: حدثنا محمد بن كناسة، قال: حدثنا هشام بن عروة، عن عثمان بن عروة، عن أبيه، فذكره.\n* قال النسائي عقبه: غير محفوظ.","vol":"4","page":735},{"text":"٢٨٦١ - (د) عبد الله بن عباس - ﵄ -: قال: «مرَّ على رسولِ الله -ﷺ- رجلٌ قد خضب بالحِنَّاء، فقال: ما أحسن هذا، فمرَّ آخر قد خضب بالحناء، والكَتم، فقال: هذا أحسن من هذا، ثم مرَّ آخر قد خضب بالصُّفرة، فقال: هذا أحسن من هذا كلِّه» . أخرجه أبو داود (١) . ⦗٧٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكَتَم): نبت يخلط بالوسمة يختضب به.\n_________\n(١) رقم (٤٢١١) في الترجل، باب ما جاء في خضاب الصفرة، ورواه أيضًا ابن ماجة رقم (٣٦٢٧) في اللباس، باب الخضاب بالصفرة، في سنده حميد بن وهب القرشي أبو وهب المكي، وهو لين الحديث كما قال الحافظ في \" التقريب \"، وقال البخاري: منكر الحديث، قال ابن المديني: مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢١١) قال: حدثنا عثمان بن أبي شيبة، وابن ماجة (٣٦٢٧) قال: حدثنا أبو بكر.\nكلاهما - عثمان، وأبو بكر- قالا: حدثنا إسحاق بن منصور، قال: حدثنا محمد بن طلحة، عن حميد ابن وهب. عن ابن طاوس، عن طاوس، فذكره.","vol":"4","page":735},{"text":"٢٨٦٢ - (د ت س) أبو ذر الغفاري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِن أحسن ما غُيِّرَ به الشيب: الحِنَّاءُ والكَتَمُ» . أخرجه أبو داود، والترمذي، والنسائي. إِلا أن النسائي قال: «إنَّ أفضل» (١) .\n_________\n(١) رواه أبو داود رقم (٤٢٠٥) في الترجل، باب في الخضاب، والترمذي رقم (١٧٥٣) في اللباس، باب ما جاء في الخضاب، والنسائي ٨ / ١٣٩ في الزينة، باب الخضاب بالحناء والكتم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٤٧) و(١٥٠) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن سعيد الجريري. وفي (٥/١٥٠) قال: حدثنا عبد الله بن إدريس، قال: سمعت الأجلح، وفي (٥/١٥٤) و(١٦٩) قال: حدثنا ابن نمير، قال: حدثنا الأجلح. وفي (٥/١٥٦) قال: حدثنا يحيي، عن الأجلح. وأبو داود (٤٢٠٥) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن سعيد الجريري. وابن ماجة (٣٦٢٢) قال: حدثنا أبو بكر، قال: حدثنا عبد الله بن إدريس، عن الأجلح، والترمذي (١٧٥٣) قال: حدثنا سويد بن نصر، قال: أخبرنا ابن المبارك، عن الأجلح. والنسائي (٨/١٣٩) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا يحيى بن سعيد، عن الأجلح. (ح) وأخبرنا محمد بن عبد الرحمن بن أشعث، قال: حدثني محمد بن عيسى، قال: حدثنا هشيم، قال: أخبرني ابن أبي ليلى، عن الأجلح، «قال هشيم:» فلقيت الأجلح فحدثني. (ح) وأخبرنا قتيبة، قال: حدثنا عبثر، عن الأجلح.\nكلاهما - سعيد الجريري، والأجلح - عن عبد الله بن بريدة الأسلمي، عن أبي الأسود، فذكره.\n* أخرجه النسائي (٨/١٣٩) قال: أخبرنا حميد بن مسعدة. قال: حدثنا عبد الوارث. قال: حدثنا الجريري. وفي الكبرى «تحفة الأشراف» (٩/١١٩٢٧) عن حمير بن مسعدة، عن سفيان بن حبيب عن كهمس. كلاهما (الجريري، وكهمس بن الحسن) عن عبد الله بن بريدة. قال: قال رسول الله -ﷺ-: «إن أحسن ما غيرتم به الشيب الحناء والكتم» . «مرسل» .\n* وأخرجه النسائي (٨/١٤٠) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر. قال: سمعت كهمسا، يحدث عن عبد الله بن بريدة، أنه بلغه، أن رسول الله -ﷺ- قال: «إن أحسن ما غيرتم به الشيب الحناء والكتم» .","vol":"4","page":736},{"text":"٢٨٦٣ - (د س) عبد الله بن عمر - ﵄ -: كان يُصَفِّرُ لحيتَهُ بالصُّفْرة حتى تَمْتَلىءَ ثيابُه من الصُّفرة، فقيل له: لم تصبغ بالصفرة؟ قال: «إِني رأيتُ رسول اللهﷺ- يصبُغ بها، ولم يكن شيء أَحبَّ إِليه منها، وقد كان يصبُغ بها ثيابَه كلَّها، حتى عِمَامَته» . أَخرجه أبو داود، والنسائي.\nولأبي داود أيضًا: «أَن النبي - ﷺ- كان يَلبَسُ النِّعَالَ السِّبْتِيّة، ويُصَفِّر لحيته بالوَرْسِ والزعفران، وكان ابن عمر يفعله» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السبتية): جلود بقر مدبوغة بالقرظ، سميت سبتية، لأن شعرها ⦗٧٣٧⦘ قد سُبِتَ عنها وحلق، وقيل: لأنها انسبتت بالدباغ، أي: لانت.\n(بالورس): الورس: نبت أصفر يصبغ به.\n_________\n(١) رواه أبو داود رقم (٤٠٦٤) في اللباس، باب المصبوغ بالصفرة، ورقم (٤٢١٠) في الترجل، باب ما جاء في خضاب الصفرة، والنسائي ٨ / ١٤٠ في الزينة باب الخضاب بالصفرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٧) (٥٧١٧) و(٢/١٢٦) (٦٠٩٦) قال: حدثنا إسحاق بن عيسى، قال: حدثنا عبد الله بن زيد بن أسلم. وعبد بن حميد (٨٤٠) قال: حدثني يحيى بن عبد الحميد، قال: حدثنا سليمان بن بلال. وأبو داود (٤٠٦٤) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز، يعني ابن محمد. والنسائي (٨/١٤٠) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا الدراوردي. وفي (٨/١٥٠) قال: أخبرنا محمد بن علي بن ميمون، قال: حدثنا القعنبي، قال: حدثنا عبد الله بن زيد.\nثلاثتهم (عبد الله بن زيد بن أسلم، وسليمان بن بلال، وعبد العزيز بن محمد الدراوردي) عن زيد بن أسلم، فذكره.","vol":"4","page":736},{"text":"٢٨٦٤ - (خ م د س) أنس بن مالك - ﵁ -: قال ثابت: سئل أَنس عن خضاب النبي - ﷺ-؟ فقال: «لو شئتُ أن أَعُدَّ شَمطَاتٍ كُنّ في رأسه فعلتُ، قال: ولم يختضب» .\nزاد في رواية: «وقد اختضب أَبو بكر بالحناء والكَتَم، واختضب عمر بالحناء بَحْتا» . أَخرجه البخاري، ومسلم.\nواختصره أَبو داود، قال: سئل أنس عن خضاب النبي -ﷺ-؟ «فذكر أنه لم يَخضب، ولكن قد خضب أَبو بكر وعمر» .\nوفي رواية للبخاري عن قتادة، قال: «سألتُ أَنسًا: هل خضب النبي - ﷺ-؟ قال: لا، إِنما كان شيء في صُدْغيه» .\nوفي أخرى لهما، عن ابن سيرين، قال: «سألت أنسًا: أَخضب النبيُّ - ﷺ-؟ فقال: لم يبلغ من الشيب إِلا قليلًا» .\nزاد في رواية عنه: «وقد خضب أبو بكرٍ، وعمرُ بالحناء والكتم» .\nوفي أخرى لمسلم عن قتادة عن أنس قال: يكره أن ينتف الرجل الشعرة البيضاء من رأْسه ولحيته، قال: «ولم يختضبْ رسول الله - ﷺ-، إِنما كان البياض في عَنْفَقَتِه، وفي الصُّدغين، وفي الرأس نَبْذٌ» . ⦗٧٣٨⦘\nوله في أخرى: «أَنه سئل عن شيب النبيِّ - ﷺ-؟ قال: ما شَانَهُ اللهُ ببيضاءَ» .\nوأَخرجه النسائي، قال: «لم يكن النبي - ﷺ- يخضِب، إنما كان الشّمَط عند العَنفقة يسيرًا، وفي الصُّدغين يسيرًا، وفي الرأس يسيرًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شمطات): الشمط: الشيب، والشمطات، الشعرات البيض التي كانت في شعره.\n(بحتًا): البحت الخالص الذي لا يخالطه شيء.\n(نَبْذ): قال الجوهري: يقال بأرض كذا نَبْذ من مال: ومن كلاء، وفي رأسه نَبْذ من شيب، وأصاب الأرض نَبْذ من مطر، أي: شيء يسير.\n(ما شانه الله ببيضاء): الشين العيب، فكأنه قد جعل الشيب في هذا الحديث عيبًا، وليس بعيب، فإنه قد جاء في الحديث الآخر «أنه وقار، وأنه نور» والشيب ممدوح، وذلك عجب منه، لاسيما في حق النبي - ﷺ-، ويمكن أن يخرج وجهه، وهو أنه - ﷺ- لما رأى أبا قحافة ورأسه ⦗٧٣٩⦘ كالثغامة، فأمرهم بتغييره وكرهه، ولذلك قال: «غيروا الشيب، ولا تشبهوا باليهود»، وقال في أخرى: «بالمجوس» وما ذلك إلا لأنه كرهه، ولما علم أنس ذلك من عادته، قال: «ما شانه الله ببيضاء» بناء على هذا القول، وحملًا له على هذا الرأي، ولعل أحد الحديثين ناسخ للآخر، فيحمل القول على كراهية الشيب إن كان ناسخًا، وعلى الآخر قبل النسخ إن كان ناسخًا (٢) والله أعلم.\n_________\n(١) رواه البخاري ١٠ / ٢٩٨ في اللباس، باب ما يذكر في الشيب، وفي الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٢٣٤١) في الفضائل، باب شيبه ﷺ، وأبو داود رقم (٤٢٠٩) في الترجل، باب في الخضاب، والنسائي ٨ / ١٤٠ و١٤١ في الزينة، باب الخضاب بالصفرة.\n(٢) كذا في الأصل. ولكن في \" النهاية \" انتهى الكلام عند قوله: \" ناسخ للآخر \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٢٧) قال: حدثنا يونس. وعبد بن حميد (١٣٦٢) . والبخاري (٧/٢٠٦) قالا «عبد بن حميد، والبخاري»: حدثنا سليمان بن حرب. ومسلم (٧/٨٥) قال: حدثني أبو الربيع العتكي. وأبو داود (٤٢٠٩) قال: حدثنا محمد بن عبيد.\nأربعتهم (يونس، وسليمان، وأبو الربيع، وابن عبيد) عن حماد بن زيد، عن ثابت، فذكره.","vol":"4","page":737},{"text":"٢٨٦٥ - (د س) أبو رمثة - ﵁ -: قال: «انطلقتُ مع أبي نحو رسول الله - ﷺ-، فإذا هو ذو وَفْرَةٍ، فيها رَدْعٌ من حناء، وعليه رداءان أَخضران» .\nزاد في رواية: «فقال له أبي: أَرني هذا الذي بظهرك، فإني رجل طبيب، قال: اللهُ الطبيب، بل أَنت رجل رفيق، طبيبُها الذي خلقها» .\nوفي رواية قال: «أتيت النبي - ﷺ- أنا وأَبي، فقال لرجل - أو لأبيه -: من هذا؟ قال: ابني، قال: لا تجني عليه، وكان قد لَطَخَ لحيته بالحناء» . هذه رواية أبي داود.\nوفي رواية النسائي، قال: «أتيتُ أنا وأَبي النبيَّ - ﷺ-، وكان قد ⦗٧٤٠⦘ لَطَخ لحيته بالحناء»، وفي رواية: «ورأيته قد لَطَخَ لحيته بالصفرة» .\nوأخرج النسائي أيضًا: حديث سؤاله عنه، وقوله: «لا تجني عليه» وهو مذكور في «كتاب القضاء» من حرف القاف (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذو وفرة): الوفرة شعر الرأس إذا كان إلى شحمة الأذن.\n(رَدْع): الردع أثر الصبغ على الجسم وغيره.\n_________\n(١) رواه أبو داود رقم (٤٢٠٦) و(٤٢٠٧) و(٤٢٠٨) في الترجل، باب في الخضاب، والنسائي ٨ / ٥٣ في القسامة، باب هل يؤخذ أحد بجريرة غيره، و٨ / ١٤٠ في الزينة، باب الخضاب بالحناء والكتم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٦٦) قال: حدثنا سفيان. قال: حدثنا عبد الملك بن سعيد بن أبجر. وأحمد (٢/٢٢٦) و(٤/١٦٣) قال: حدثنا وكيع. قال: حدثنا سفيان. وفي (٢/٢٢٦) قال: حدثناأبو نعيم. قال: حدثنا سفيان. وفي (٢/٢٢٦) قال: حدثنا هشام بن عبد الملك وعفان. قالا: حدثنا عبيد الله بن إياد. وفي (٤/١٦٣) قال: حدثنا هشيم، قال: أخبرنا عبد الملك بن عمير، وفي (٤/١٦٣) قال: حدثنا سفيان بن عيينة. قال: حدثني عبد الملك بن أبجر. وفي (٤/١٦٣) قال: حدثنا وكيع، عن علي ابن صالح. والدارمي (٢٣٩٣) قال: أخبرنا يونس بن محمد. قال: حدثنا جرير. يعني ابن حازم. قال: سمعت عبد الملك بن عمير. وفي (٢٣٩٤) قال: أخبرنا أبو الوليد. قال: حدثنا عبيد الله بن إياد. وأبو داود (٤٠٦٥ و٤٢٠٦ و٤٤٩٥) قال: حدثنا أحمد بن يونس. قال: حدثنا عبيد الله، يعني ابن إياد. وفي (٤٢٠٧) قال: حدثنا محمد بن العلاء. قال: حدثنا ابن إدريس. قال: سمعت ابن أبجر. وفي (٤٢٠٨) قال: حدثنا ابن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. والترمذي (٢٨١٢) . وفي الشمائل (٦٥) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا عبيد الله بن إياد بن لقيط. وفي الشمائل (٤٣) قال: حدثنا علي بن حجر. قال: أخبرنا شعيب بن صفوان عن عبد الملك بن عمير. وفي (٤٥) قال: حدثنا أحمد بن منيع. قال: أخبرنا هشيم. قال: أخبرنا عبد الملك بن عمير. وعبد الله بن أحمد في زياداته على المسند (٢/٢٢٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حسين بن علي، عن ابن أبجر. وفي (٢/٢٧٧) قال: حدثني سعيد بن أبي البعي السمان. قال: حدثنا أبو عوانة. عن عبد الملك بن عمير. وحدثني أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر، عن علي بن صالح. وفي (٢/٢٢٧) قال: حدثني عمرو بن محمد بن بكير الناقد. قال: حدثنا هشيم غير مرة. قال: أخبرني عبد الملك بن عمير. وفي (٢/٢٢٧ و٤/١٦٣) قال: حدثنا محمد بن بكار. قال: حدثنا قيس بن الربيع الأسدي. وفي (٢/٢٢٧) قال: حدثني جعفر بن حميد الكوفي. قال: حدثنا عبيد الله بن إياد بن لقيط. وفي (٢/٢٢٨) قال: حدثني أبي وأبو خيثمة زهير بن حرب، قالا: حدثنا عبد الرحمن بن مهدي. قال: حدثنا عبيد الله بن إياد بن لقيط. وفي (٢/٢٢٨) قال عبد الله بن أحمد: حدثني شيبان بن أبي شيبة. قال: حدثنا جرير، يعني ابن حازم. قال: حدثنا عبد الملك بن عمير. وفي (٤/١٦٣) قال: حدثنا العباس الدوري. قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، عن الشيباني. والنسائي (٣/١٨٥) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا عبيد الله بن إياد. وفي (٨/٥٣) قال: أخبرني هارون بن عبد الله. قال: حدثنا سفيان. قال: حدثني عبد الملك بن أبجر. وفي (٨/١٤٠) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن، عن سفيان. (ح) وأخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن، عن سفيان. وفي (٨/٢٠٤) قال: أخبرنا العباس بن محمد. قال: أنبأنا أبو نوح. قال: حدثنا جرير بن حازم، عن عبد الملك بن عمير.\n(*) الروايات مطولة ومختصرة وألفاظها مختلفة.","vol":"4","page":739},{"text":"٢٨٦٦ - (خ) عثمان بن عبد الله بن موهب - ﵁ -: قال: «أرسلني أَهلي إِلى أم سلمة بقدح من ماء، وكان إذا أصاب الإِنسانَ عينٌ، أو شيء بعث إليها مِحْضَبَه، فأخرجت من شعر رسول الله -ﷺ-، وكانت تُمسكه في جُلْجُلٍ من فضة، فَخَضْخَضَتْهُ له، فشرب منه، قال: فاطلعت في الجُلْجُلِ، فرأَيت شَعَرَاتٍ حُمْرًا» . أَخرجه البخاري.\nوله في أخرى: «أن أم سلمة زوجَ النبي - ﷺ- أَرَتهُ شعر رسول الله -ﷺ- أحمر» . ⦗٧٤١⦘\nوفي أخرى، قال: «دخلت على أم سلمة، فأَخرجت إِلينا شَعرًا من شعر النبي - ﷺ- مَخْضُوبًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِخْضَب): إناء صغير كالمِرْكَن (٢) .\n_________\n(١) رواه البخاري ١٠ / ٢٩٨ و٢٩٩ في اللباس، باب ما يذكر في الشيب.\n(٢) وهي إجانة تغسل فيها الثياب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٦) قال: حدثنا هاشم بن القاسم. قال: حدثنا أبو معاوية. يعني شيبان. وفي (٦/٢٩٦) و(٣١٩) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا سلام بن أبي مطيع. وفي (٦/٣٢٢) قال: حدثنا عفان. قال: حدثنا سلام بن أبي مطيع. والبخاري (٧/٢٠٧) قال: حدثنا موسى ابن إسماعيل. قال: حدثنا سلام. وابن ماجة (٣٦٢٣) قال: حدثنا أبو بكر. قال: حدثنا يونس بن محمد. قال: حدثنا سلام بن أبي مطيع.\nكلاهما - أبو معاوية شيبان، وسلام بن أبي مطيع - عن عثمان بن عبد الله بن موهب، فذكره.\n* أخرجه البخاري (٧/٢٠٦) قال: حدثنا مالك بن إسماعيل. قال: حدثنا إسرائيل، عن عثمان بن عبد الله بن موهب. قال: أرسلني أهلي إلى أم سلمة بقدح من ماء، وقبض إسرائيل ثلاث أصابع من قصة فيه شعر من شعر النبي -ﷺ- وكان إذا أصاب الإنسان عين، أو شيء، بعث إليها مخضبه، فاطلعت في الجلجل فرأيت شعرات حمرا.\n* وأخرجه البخاري (٦/٢٠٧) قال: وقال لنا أبو نعيم: حدثنا نصير بن أبي الأشعث، عن ابن موهب، أن أم سلمة أرته شعر النبي -ﷺ- أحمر.","vol":"4","page":740},{"text":"٢٨٦٧ - (ط) أبو سلمة بن عبد الرحمن - ﵀-: «أن عبد الرحمن بن الأسود بن عبد يَغُوث كان جليسًا لهم، وكان أَبيض الرأس واللحية، فغدا عليهم ذات يوم، وقد حَمَّرها، فقال له القوم: هذا أحسنُ، فقال: إِن أُمي عائشةَ زوجَ النبي - ﷺ- أرسلت إِليَّ البارِحة جاريتَها نُخَيلَةَ بِحنَّاءٍ، فأقسَمتْ عليَّ لأصبِغَنَّ، قال: وأخبرتني أن أبا بكر كان يصبغ» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٤٩ و٩٥٠ في الشعر، باب ما جاء في صبغ الشعر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك شرح الزرقاني (٤/٤٣١) عن يحيى بن سعيد قال: أخبرني محمد بن إبراهيم التيمي عن أبي سلمة بن عبد الرحمن أن عبد الرحمن بن الأسود بن عبد يغوث قال، فذكره.","vol":"4","page":741},{"text":"٢٨٦٨ - (م د س) جابر بن عبد الله - ﵄ -: قال: «أُتيَ بأبي قُحَافَةَ يومَ الفتح، ولحيتُه ورأسه كالثَّغامة بياضًا، فقال رسولُ الله - ﷺ-: غيِّروا هذا بشيء، واجتنبوا السواد» .\nوفي رواية مثله، ولم يقل: «واجتنبوا السواد» . أخرجه مسلم، ⦗٧٤٢⦘ وأبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الثَّغامة): الثَّغام نبت يبيض إذا يبس.\n_________\n(١) رواه مسلم رقم (٢١٠٢) في اللباس، باب استحباب خضاب الشيب بصفرة أو حمرة، وأبو داود رقم (٤٢٠٤) في الترجل، باب في الخضاب، والنسائي ٨ / ١٣٨ في الزينة، باب النهي عن الخضاب بالسواد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/٣١٦) قال: حدثنا إسماعيل. وفي (٣/٣٢٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وابن ماجة (٣٦٢٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا إسماعيل بن علية. كلاهما - ابن علية، ومعمر -عن ليث.\n٢ - وأخرجه أحمد (٣/٣٣٨) قال: حدثنا حسن، وأحمد بن عبد الملك. ومسلم (٦/١٥٥) قال: حدثنا يحيي بن يحيى. ثلاثتهم (حسن، وأحمد، ويحيى) عن زهير بن أبي خيثمة.\n٣ - وأخرجه مسلم (٦/١٥٥) قال: حدثني أبو الظاهر. وأبو داود (٤٢٠٤) قال: حدثنا أحمد بن عمرو ابن السرح، وأحمد بن سعيد الهمداني، والنسائي (٨/٨٣٢) قال: أخبرنا يونس بن عبد الأعلى. ثلاثتهم -أبو الطاهر بن السرح، وأحمد بن سعيد، ويونس بن عبد الأعلى- قالوا: حدثنا عبد الله بن وهب. قال: حدثنا ابن جريج.\n٤ - وأخرجه النسائي (٨/١٨٥) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد «هوهو ابن الحارث»، قال: حدثنا عزرة «وهو ابن ثابت» .\nأربعتهم - ليث، وزهير، وابن جريج، وعزرة - عن أبي الزبير، فذكره.","vol":"4","page":741},{"text":"٢٨٦٩ - (د س) عبد الله بن عباس - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «قوم يَخضبُونَ السواد - زاد النسائي: آخِرَ الزمان - كحَواصِل الحَمَام، لا يَرِيحُون رائحة الجنة» . أخرجه أبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يريحون رائحة الجنة): أي لا يجدون لها ريحًا.\n_________\n(١) رواه أبو داود رقم (٤٢١٢) في الترجل، باب ما جاء في خضاب السواد، والنسائي ٨ / ١٣٨ في الزينة، باب النهي عن الخضاب بالسواد، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧٣) (٢٤٧٠) قال: حدثنا حسين، وأحمد بن عبد الملك. وأبو داود (٤٢١٢) قال: حدثنا أبو توبة. والنسائي (٨/١٣٨) قال: أخبرنا عبد الرحمن بن عبيد الله الحلبي.\nأربعتهم - حسين، وابن عبد الملك، وأبو توبة، وعبد الرحمن - عن عبيد الله بن عمرو، عن عبد الكريم، عن سعيد بن جبير، فذكره.","vol":"4","page":742},{"text":"٢٨٧٠ - () أنس بن مالك: قال: بلغني أن ابن عمر - ﵄ - كان يصبغ بالصفرة، قال: «وبلغني أن عمرَ، وعليَّ بن أبي طالب وأُبيَّ بن كعب، لم يكونوا يغيِّرون الشيب» .\nقال: «ولو كانت عائشة علمتْ أَنَّ رسولَ الله - ﷺ- صبغ لذكرْته حين ذكرت أبا بكر لابن الأسود» . أَخرجه ... (١) .\n_________\n(١) في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد روى مالك معنى الشطر الأخير منه في \" الموطأ \" ٢ / ٩٥٠ في الشعر، باب ما جاء في صبغ الشعر.","vol":"4","page":742},{"text":"<span data-type=\"title\" id=toc-557>الفصل الثاني: في خضاب البدن </span>(١)\n٢٨٧١ - (د س) كريمة بنت همام - رحمها الله -: «أَن امرأة سألت عائشةَ عن خضاب الحناء؟ فقالت: لا بأس به، ولكني أكرهه، فإن حِبِّي رسولَ الله - ﷺ- كان يكره ريحه» . أَخرجه أَبو داود، والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِبي): الحِب بالكسر المحبوب.\n_________\n(١) في المطبوع: اليدين، وهو أصوب.\n(٢) رواه أبو داود رقم (٤١٦٤) في الترجل، باب في الخضاب للنساء، والنسائي ٨ / ١٤٢ في الزينة، باب كراهية ريح الحناء، وفي سنده كريمة بنت همام، وهي مجهولة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١١٧) قال: حدثنا يحيى بن إسحاق، قال: حدثنا محمد بن مهزم. وفي (٦/٢١٠) قال: حدثنا وكيع. قال: حدثني علي بن مبارك. وأبو داود (٤١٦٤) قال: حدثنا عبيد الله ابن عمر. قال: حدثنا يحيى بن سعيد، عن علي بن المبارك. والنسائي (٨/١٤٢) قال: أخبرني إبراهيم ابن يعقوب، قال: حدثنا أبو زيد سعيد بن الربيع، قال: حدثنا علي بن المبارك.\nكلاهما - محمد بن مهزم، وعلي بن المبارك - عن كريمة بنت همام، فذكرته.","vol":"4","page":743},{"text":"٢٨٧٢ - (د س) عائشة - ﵂ -: قالت: «أومأت امرأة من وراء سِتْرٍ بيدها كتابٌ إلى رسولِ الله -ﷺ-، فقبض النبي - ﷺ- يده، وقال: ما أدري، أيدُ رجل، أم يد امرأة؟ قالت: بل يد امرأة، قال: لو كنتِ امرأَة لغيَّرتِ أظفاركِ» - يعني: بالحناء. أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤١٦٦) في الترجل، باب في الخضاب للنساء، والنسائي ٨ / ١٤٢ في الزينة، باب الخضاب للنساء، وفي إسناده مطيع بن ميمون، وهو لين الحديث، وصفيه بنت عصمة، لا تعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٦٢) قال: حدثنا حسن بن موسى. وأبو داود (٤١٦٦) قال: حدثنا محمد ابن محمد الصوري. قال: حدثنا خالد بن عبد الرحمن. والنسائي (٨/١٤٢) قال: أخبرنا عمرو بن منصور. قال: حدثنا المعلى بن أسد.\nثلاثتهم - حسن بن موسى، وخالد بن عبد الرحمن، والمعلى بن أسد - عن مطيع بن ميمون العنبري، قال: حدثتنا صفية بنت عصمة، فذكرته.","vol":"4","page":743},{"text":"٢٨٧٣ - (د) عائشة - ﵂ -: «أن هند بنت عتبة قالت: يا نبيَّ الله، بايِعْني، قال: لا أُبايِعُكِ حتى تُغَيِّري كفَّيكِ، كأنهما كفَّا سَبُعٍ» . أخرجه أَبو داود (١) .\n_________\n(١) رقم (٤١٦٥) في الترجل، باب في الخضاب للنساء، وفي سنده غبطه بنت عمرو أم عمرو المجاشعية البصرية، لا تعرف، وأم الحسن عمة غبطة لا يعرف حالها، وكذلك جدتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٦٥) قال: حدثنا مسلم بن إبراهيم قال: حدثتني غبطة بنت عمرو المجاشعية قالت: حدثتني عمتي أم الحسن عن جدتها فذكرته.","vol":"4","page":744},{"text":"٢٨٧٤ - () عائشة - ﵂ -: «أَنَّ رسولَ اللهِ - ﷺ- قال: إني لأبغض المرأة، أَنْ أراها سَلْتَاءَ مَرْهَاءَ» . أَخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (امرأة سلتاء): لا خضاب عليها، ومرهاء: لا كحل في عينيها.\n_________\n(١) كذا في الأصل المطبوع بياض بعد قوله: أخرجه.","vol":"4","page":744},{"text":"٢٨٧٥ - (د) أبو هريرة - ﵁ -: قال: «أُتِيَ رسول الله - ﷺ-: بِمُخَنَّثٍ قد خضب يديه ورجليه بالحناء، فقال رسول الله: ما بال هذا؟ قالوا: يتشبه بالنساء، فأمر به فَنُفي إلى النَّقيع، فقيل: يا رسول الله، أَلا نقتله؟ فقال: إِني نُهِيت عن قتل المصلِّين» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النقيع): بالنون: موضع بالمدينة كان حِمَى.\n_________\n(١) رقم (٤٩٢٨) في الأدب، باب في الحكم في المخنثين، وفي سنده أبو يسار القرشي، وأبو هاشم الدوسي ابن عم أبي هريرة، وهما مجهولا الحال، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (ـ٤٩٢٨) قال: حدثنا هارون بن عبد الله ومحمد بن العلاء أن أبا أسامة أخبرهم عن مفضل بن يونس عن الأوزاعي عن أبي يسار القرشي عن أبي هاشم، فذكره.","vol":"4","page":744},{"text":"٢٨٧٦ - () مالك بن أنس - ﵀ -: قال: «بلغني أَن ناسًا من أَهل العلم كَرِهُوا خضاب اليدين والرجلين للرجال»، لهذا الحديث المذكور عن أَبي هريرة، ولم يبلغني فيه إِلا أَنه مستحب للنساء. أَخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، ولم أجده في نسخ \" الموطأ \" التي بين أيدينا.","vol":"4","page":745},{"text":"<span data-type=\"title\" id=toc-558>الباب الثالث: في الخَلُوق</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخَلُوق): ضرب من الطيب ذو لون، وقد خلَّقته به فتخلَّق، أي: طليته به فاطَّلى.\n٢٨٧٧ - (خ م د ت س) أنس بن مالك - ﵁ -: قال: «نهى رسول الله - ﷺ- أَن يَتَزَعفَر الرجل» . وفي أخرى: «نهى عن التَّزَعفُرِ يعني: للرجال» . أخرجه الجماعة إلا الموطأ. وقال الترمذي: ومعنى كراهية التزعفر للرجل: أن يتطيَّب به (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٥٦ في اللباس، باب النهي عن التزعفر للرجال، ومسلم رقم (٢١٠١) في اللباس، باب نهي الرجل عن التزعفر، وأبو داود رقم (٤١٧٩) في الترجل، باب في الخلوق للرجال، والترمذي رقم (٢٨١٦) في الأدب، باب ما جاء في كراهية التزعفر والخلوق للرجال، والنسائي ٨ / ١٨٩ في الزينة، باب التزعفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٠١) . ومسلم (٦/١٥٥) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد. وزهير بن حرب، وابن نمير، وأبو كريب. وأبو داود (٤١٧٩) قال: حدثنا مسدد. والترمذي (٢٨١٥) قال: حدثنا عبد الله بن عبد الرحمن الدارمي. قال: حدثنا آدم، عن شعبة. والنسائي (٥/١٤١) قال: أخبرني كثير بن عبيد، عن بقية، عن شعبة. وفي (٥/١٤١) و(٨/١٨٩) قال النسائي: أخبرنا إسحاق ابن إبراهيم. وابن خزيمة (٢٦٧٤) قال: حدثنا أحمد بن منيع وزياد بن أيوب.\nجميعهم (أحمد، وأبو بكر بن أبي شيبة، والناقد، وزهير، وأبو كريب، ومسدد، وشعبة «وهو من شيوخه»، وإسحاق، وابن منيع، وزياد) عن إسماعيل بن إبراهيم بن علية.\n٢ - وأخرجه أحمد (٣/١٨٧) قال: حدثنا يونس. ومسلم (٦/٥٥) قال: حدثنا يحيى بن يحيى، وأبو الربيع، وقتيبة بن سعيد. وأ بو داود (٤١٧٩) قال: حدثنا مسدد. والترمذي (٢٨١٥) والنسائي (٥/١٤٢) كلاهما عن قتيبة والترمذي (٢٨١٥) قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد الرحمن بن مهدي. وابن خزيمة (٢٦٧٣) قال: حدثنا أحمد بن عبدة.\nسبعتهم - يونس، ويحيى بن يحيى، وأبو الربيع، وقتيبة، ومسدد، وابن مهزي، وأحمد بن عبدة - عن حماد بن زيد.\n٣ - وأخرجه البخاري (٧/١٩٧) قال: حدثنا مسدد، قال: حدثنا عبد الوارث.\n٤ - وأخرجه النسائي (٨/١٨٩) قال: أخبرنا محمد بن عمر بن علي بن مقدم، قال: حدثنا زكريا بن يحيى بن عمارة الأنصاري.\n٥ - وأخرجه ابن خزيمة (٢٦٧٤) قال: حدثنا عمران بن موسى، قال: حدثنا عبد الوهاب.\nخمستهم - ابن علية، وحماد، وعبد الوارث، وزكريا، وعبد الوهاب - عن عبد العزيز بن صهيب، فذكره.","vol":"4","page":745},{"text":"٢٨٧٨ - (د) أنس بن مالك - ﵁ -: «أن رجلًا دخل على رسولِ الله - ﷺ-، وعليه أَثَرُ صُفْرَةٍ، قال: وكان رسولُ الله - ﷺ- قلَّما يُواجِه رجلًا في وجهه بشيء يكرهه، فلما خرج قال: لو أمرتم هذا أن يغسل هذا عنه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٨٢) في الترجل، باب في الخلوق للرجل، ورواه أيضًا الترمذي في \" الشمائل \"، والنسائي في \" الكبرى \"، وفي سنده سلم بن قيس العلوي البصري، وهو ضعيف كما قال الحافظ في \" التقريب \"، وقد أورد الحافظ الحديث في \" الفتح \" وقال: وسلم في لين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٣٣ و١٦٠) قال: حدثنا أبو كامل. وفي (٣/١٥٤) قال: حدثنا أسود بن عامر. والبخاري في «الأدب المفرد» (٤٣٧) قال: حدثنا عبد الرحمن بن المبارك. وأبو داود (٤١٨٢ و٤١٨٩) قال: حدثنا عبيد الله بن عمر القواريري. والترمذي في «الشمائل» (٣٤٦) قال: حدثنا قتيبة بن سعيد، وأحمد بن عبدة. والنسائي في «عمل اليوم والليلة» (٢٣٥) قال: أخبرنا قتيبة بن سعيد. وفي (٢٣٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا سليمان بن حرب.\nسبعتهم (أبو كامل، وأسود، وعبد الرحمن بن المبارك، والقواريري، وقتيبة، وأحمد بن عبدة، وسليمان) عن حماد بن زيد، عن سلم العلوي، فذكره.","vol":"4","page":746},{"text":"٢٨٧٩ - (د) الوليد بن عقبة - ﵁ -: قال: «لما فتح رسولُ الله - ﷺ- مكةَ، جعل أَهل مكةَ يأتونه بِصِبيَانهم، فيدعو لهم بالبركة، ويمسح رؤوسهم، فجيء بي إليه، وأنا مُخَلَّقٌ فلم يمسَنَّي من أجل الخَلوق» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٨١) في الترجل، باب في الخلوق للرجال، من حديث جعفر بن برقان عن ثابت بن الحجاج عن عبد الله الهمداني عن الوليد بن عقبة. قال المنذري في \" مختصر سنن أبي داود \": هكذا ذكره أبو داود عن عبد الله الهمداني عن الوليد بن عقبة، وقال فيه غيره: عن أبي موسى الهمداني عن الوليد بن عقبة، وقال البخاري: عن عبد الله الهمداني عن أبي موسى الهمداني، ويقال: الهمذاني، قاله جعفر بن برقان عن ثابت بن الحجاج، ولا يصح حديثه. وقال الحافظ أبو القاسم الدمشقي: إن عبد الله الهمداني هو أبو موسى. وقال الحاكم أبو أحمد الكرابيسي: وليس يعرف أبو موسى الهمداني، ولا عبد الله الهمداني، وقد خولف في هذا الإسناد. وقال ابن أبي خثيمة: أبو موسى الهمداني اسمه عبد الله، وهذا الحديث مضطرب الإسناد، ولا يستقيم عن أصحاب التواريخ أن الوليد بن عقبة كان يوم فتح مكة صغيرًا، وقد روي أن النبي ﷺ بعثه ساعيًا إلى بني المصطلق، وشكته زوجته إلى النبي ﷺ، وروي أنه قدم في فداء من أسر يوم بدر. وقال أبو عمر النمري: وهذا الحديث رواه جعفر ⦗٧٤٧⦘ ابن برقان عن ثابت بن الحجاج عن أبي موسى الهمداني، ويقال: الهمذاني، كذلك ذكره البخاري على الشك عن الوليد بن عقبة. قالوا: وأبو موسى هذا مجهول، والحديث منكر مضطرب لا يصح، ولا يمكن أن يكون من بعث مصدقًا في زمن النبي ﷺ صبيًا يوم الفتح، ويدل على فساد ما رواه أبو موسى المجهول: أن الزبير بن بكار وغيره ذكروا أن الوليد وعمارة ابني عقبة خرجا ليردا أختهما أم كلثوم عن الهجرة، وكانت هجرتها في الهدنة بين النبي ﷺ وبين أهل مكة، ومن كان غلامًا مخلقًا يوم الفتح ليس يجيء منه مثل هذا، ثم قال: وله أخبار فيها نكارة وشناعة. وقال الحافظ ابن حجر في \" التقريب \": عبد الله الهمداني أو أبو موسى مجهول، وخبره منكر، قاله ابن عبد البر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٢) قال: حدثنا فياض بن محمد الرقي. وأبو داود (٤١٨١) قال: حدثنا أيوب بن محمد الرقي. قال: حدثنا عمر بن أيوب. كلاهما (فياض، وعمر) عن جعفر بن برقان، عن ثابت بن الحجاج، عن عبد الله الهمداني، فذكره.","vol":"4","page":746},{"text":"٢٨٨٠ - (ت س) يعلى بن مرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- رأى رجلًا متخلِّقًا، فقال: اذهب فاغسله، ثم اغسله، ثم لا تعُد» . أخرجه الترمذي، والنسائي.\nوفي رواية للنسائي أيضًا، قال: «أَبصَرني رسولُ الله - ﷺ- وبي رَدْعٌ من خَلُوق، قال: يا يعلى، لك امرأَة؟ قلت: لا، قال: اغسله ثم لا تعد، ثم اغسله ثم لا تعد، ثم اغسله ثم لا تعد. قال: فغسلتُه ثم لم أعد، ثم غسلته ثم لم أعد، ثم غسلته ثم لم أعد» .\nوفي أخرى مثله، قال: «اذهب فاغسله، ثم اغسله، ثم اغسله، ثم لا تعد. قال: فذهبت فغسلته، ثم غسلته، ثم غسلته، ثم لم أعد» (١) .\n_________\n(١) رواه الترمذي رقم (٢٨١٧) في الأدب، باب ما جاء في كراهية التزعفر والخلوق للرجال، والنسائي ٨ / ١٥٢ و١٥٣ في الزينة، باب التزعفر والخلوق، وفي سنده عبد الله بن حفص، وقيل: حفص بن عبد الله، وهو مجهول لم يرو عنه غير عطاء بن السائب، كما قال الحافظ في \" التقريب \". أقول: وقد حسن الترمذي حديث يعلى بن مرة، وقال: وفي الباب عن عمار وأبي موسى وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٢٢) قال: حدثنا سفيان. وأحمد (٤/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٤/١٧١) قال: حدثنا عفان. قال: حدثنا حماد. وفي (٤/١٧١) قال: حدثنا يونس بن محمد. قال: حدثنا حماد. وفي (٤/١٧٣) قال: حدثنا عيدة بن حميد. وفي (٤/١٧٣) قال: حدثنا روح بن عبادة. قال: حدثنا شعبة. والترمذي (٢٨١٦) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود الطيالسي، عن شعبة. والنسائي (٨/١٥٢) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد، عن شعبة. (ح) وأخبرنا محمود بن غيلان. قال: حدثنا أبو داود. قال: حدثنا شعبة. (ح) وأخبرنا محمد بن النضر بن مساور. قال: حدثنا سفيان. وفي (٨/١٥٣) قال: أخبرني إسماعيل بن يعقوب الصبيحي. قال: حدثنا ابن موسى، يعني محمدا. قال: أخبرني أبي.\nخمستهم - سفيان، وشعبة، وحماد بن سلمة، وعبيدة بن حميد، وموسى بن أعين - عن عطاء بن ابن السائب، عن عبد الله بن حفص، فذكره.\n(*) في رواية محمد بن جعفر وروح بن عبادة، عن شعبة: «عن أبي عمرو بن حفص أو أبي حفص بن عمرو» .\n(*) وفي رواية حماد بن سلمة: «حفص بن عبد الله» .\n(*) وفي رواية محمود بن غيلان عند الترمذي: «أبو حفص بن عمر» .\n(*) وفي رواية محمود بن غيلان عند النسائي: «حفص بن عمرو» .\n(*) وفي رواية خالد بن الحارث: «أبو حفص بن عمرو» .\n* أخرجه النسائي (٨/١٥٢) قال: أخبرنا محمد بن المثنى. قال: حدثنا أبو داود قال: حدثنا شعبة عن عطاء عن ابن عمرو عن رجل عن يعلى،نحوه.","vol":"4","page":747},{"text":"٢٨٨١ - (س) أبو هريرة - ﵁ -: قال: «جاء رجل إلى النبي - ﷺ- به ردْع من خَلوق، فقال له النبي - ﷺ-: اذهب فانْهَكْهُ، ثم أتاه، فقال له: اذهب فانهكه، ثم أتاه، فقال له: اذهب فانهكه، ثم أتاه، فقال له: اذهب فانهكه، ثم لا تَعُد» . أَخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انهكه): أي بالغ في غسله، ومنه الحديث الآخر «انهكوا الأعقاب، أو لتنهكنها النار» أي: بالغوا في غسلها وتنظيفها في الوضوء.\n_________\n(١) ٨ / ١٥٢ في الزينة، باب التزعفر والخلوق، وفي سنده عمران بن ظبيان الكوفي، وهو ضعيف كما قال الحافظ في \" التقريب \". أقول: ولكن يشهد له من جهة المعنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٥٢) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان، عن عمران بن ظبيان، عن حكيم بن سعد، فذكره.\n* أخرجه الحميدي (١١٦٩) قال: حدثنا سفيان. قال: حدثنا عمران بن ظبيان الحنفي، أنه سمع رجلا من بني حنيفة. يقول: سمعت أبا هريرة. يقول: «ذهبت مع رسول الله -ﷺ- إلى يهود بني قينقاع يدارسهم. فأبصر رسول الله -ﷺ- رجلا متخلقا. فقلت: يا رسول الله لعله عروس. فقال رسول الله -ﷺ-: «وإن، اذهب فاغسله، ثم انهكه، ثم اغسله، ثم انهكه، ثم اغسله، ثم انهكه» .","vol":"4","page":748},{"text":"٢٨٨٢ - (د) عمار بن ياسر - ﵁ -: قال: «قدمت على أهلي من سفر، وقد تشقَّقت يداي، فخلَّقُوني بزعفران، فغدوت على رسولِ الله - ﷺ-، فسلمتُ عليه، فلم يَرُدَّ عليَّ - زاد في رواية: ولم يُرَحِّب بي - وقال: اذهب فاغسل هذا عنك، فذهبت فغسلته، ثم جئته وقد بقي عليَّ منه ردْعٌ، فسلَّمت عليه، فلم يَرُدَّ علي، ولم يُرَحِّب بي، وقال: اذهب فاغسل هذا عنك، فذهبت فغسلته حتى أنْقَيْتُهُ، فجئتُ فسلَّمت عليه، فرد عليَّ ورَّحب بي، وقال: إن الملائكة لا تحضر جنازة الكافر بخير، ولا المتضَمِّخَ ⦗٧٤٩⦘ بالزعفران، ولا الجُنُبِ، وقال: ورَخَّصَ للجُنُبِ إِذا نام أو أَكل أو شَرِبَ: أن يتوضأ» .\nوفي روايةٍ مختصرًا، أَنَّ رسولَ اللهِ - ﷺ- قال: «ثلاثة لا تقربُهم الملائكةُ: جِيفَةُ الكافر، والمُتَضَمِّخُ بالخَلوق، والجُنُبُ إِلا أَن يتوضأ» . أخرجه أبو داود في أول كتابه مختصرًا، إِلى قوله: «اذهب فاغسل هذا عنك في المرة الأولى، ثم عاد» . أخرجه بطوله، وأخرج الرواية الأخيرة أيضًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المتضمخ): التضمخ بالطيب: الاستكثار منه.\n_________\n(١) رقم (٤١٧٦) في الترجل، باب في الخلوق للرجال، من حديث عطاء الخراساني عن يحيى بن يعمر عن عمار بن ياسر، وعطاء الخراساني، صدوق يهم كثيرًا ويرسل ويدلس كما قال الحافظ في \" التقريب \"، ويحيى بن يعمر ثقة لكنه كان يرسل، وقد رواه أبو داود مختصرًا (٤١٧٧) عن يحيى بن يعمر يخبر عن رجل أخبره عن عمار بن ياسر. أقول: ولكن لهذا لحديث شواهد بالمعنى يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٢٠) قال: حدثنا بهز بن أسد. وأبو داود (٢٢٥ و٤١٧٦ و٤٦٠١) قال: حدثنا موسى بن إسماعيل. والترمذي (٦١٣) قال: حدثنا هناد، قال: حدثنا قبيصة.\nثلاثتهم - بهز، وموسى، وقبيصة - عن حماد بن سلمة، قال: أخبرنا عطاء الخراساني، عن يحيى بن يعمر، فذكره.\n* أخرجه أحمد (٤/٣٢٠) قال: حدثنا عبد الرزاق، وروح. وأبو داود (٤١٧٧) قال: حدثنا نصر بن علي، قال: حدثنا محمد بن بكر. ثلاثتهم (عبد الرزاق، وروح، وابن بكر) عن ابن جريج، قال: أخبرني عمر بن عطاء بن أبي الخوار، أنه سمع يحيى بن يعمر يخبر عن رجل أخبره عن عمار بن ياسر.\nزعم عمر أن يحيى قد سمى ذلك الرجل ونسيه عمر.","vol":"4","page":748},{"text":"٢٨٨٣ - (د) أبو موسى الأشعري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يقبل اللهُ صلاة رجل في جسده شيء من خَلوق» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٧٨) في الترجل، باب في الخلوق للرجال، وفي سنده أبو جعفر الرازي عيسى بن أبي عيسى عبد الله بن ماهان، وهو صدوق سيء الحفظ، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٧٨) قال: حدثنا زهير بن حرب الأسدي، قال: حدثنا محمد بن عبد الله ابن حرب الأسدي، قال: حدثنا أبو جعفر الرازي، عن الربيع بن أنس، عن جديه، فذكراه - قال أبو داود: جداه زيد وزياد.\n* أخرجه أحمد (٤/٤٠٣) قال: حدثنا محمد بن عبد الله بن الزبير، قال: حدثنا أبو جعفر الرازي عن الربيع بن أنس عن جده قال: سمعت أبا موسى، فذكره.","vol":"4","page":749},{"text":"<span data-type=\"title\" id=toc-559>الباب الرابع: في الشعور</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-560>الفصل الأول: في شعر الرأس: الترجيل</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التَّرْجيل): تَسريح الشعر.\n\n٢٨٨٤ - (ط س) أبو قتادة - ﵁ -: قال لرسولِ الله - ﷺ-: «إني لي جُمَّة، أَفَأُرَجِّلُها؟ قال رسول الله - ﷺ-: نعم، وأَكْرِمْها، قال: فكان أَبو قتادة رُبَّما دهنها في اليوم مرتين، من أجل قول رسولِ الله - ﷺ-: نعم، وأَكرمها» . أَخرجه الموطأ.\nوفي رواية النسائي، قال: «كانت له جُمَّةٌ ضخمةٌ، فسأل النبيَّ - ﷺ-؟ فأمره أن يُحْسِنَ إِليها، وأن يتَرجَّلَ كلَّ يوم» (١) . ⦗٧٥١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجمة): أكبر من الوفرة، وهي أن تنزل عن شحمة الأذن.\n_________\n(١) رواه مالك في \" الموطأ \" ٢ / ٩٤٩ في الشعر، باب إصلاح الشعر، بإسناد منقطع، وقد وصله النسائي ٨ / ١٨٣ في الزينة، باب اتخاذ الجمة، وإسناده عنده صحيح، ووصله أيضًا البزار بإسناد صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٨٤) قال: أخبرنا عمرو بن علي قال: حدثنا عمر بن علي بن مقدم قال: حدثنا يحيى بن سعيد عن محمد بن المنكدر، فذكره.","vol":"4","page":750},{"text":"٢٨٨٥ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «من كان له شعر فليُكْرِمه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٦٣) في الترجل، باب في إصلاح الشعر، وهو حديث حسن، وله شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٦٣) قال: حدثنا سليمان بن داود المهدي قال: أخبرنا ابن وهب قال: حدثني ابن أبي الزناد عن سهيل بن أبي صالح عن أبيه، فذكره.","vol":"4","page":751},{"text":"٢٨٨٦ - (ط) عطاء بن يسار - ﵀ -: قال: «كان رسول الله - ﷺ- في المسجد، فدخل رجل ثائرَ الرأْس واللحية، فأَشار إليه رسول الله - ﷺ- بيده، كأنه يأمُرُه بإِصلاحِ شعره ولحيته، ففعل، ثم رجع، فقال رسولُ الله - ﷺ-: أَليس هذا خيرًا مِن أَن يأتيَ أحدُكُمْ وهو ثائِرُ الرأس، كأنه شيطان» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثائر الرأس): شَعِث الشعر: بعيد العهد بالدهن والترجيل.\n_________\n(١) ٢ / ٩٤٩ في الشعر، باب إصلاح الشعر، وهو مرسل، قال الزرقاني في \" شرح الموطأ \": قال أبو عمر بن عبد البر: لا خلاف عن مالك في إرساله، وجاء موصولًا بمعناه عن جابر وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك بشرح الزرقاني (٤/٤٣٠) عن زيد بن أسلم أن عطاء بن يسار أخبره قال، فذكره.","vol":"4","page":751},{"text":"٢٨٨٧ - (س) جابر بن عبد الله - ﵄ -: قال: «أتانا رسولُ الله - ﷺ-، فرأَى رجلًا ثائِرَ الرأْسِ، فقال: أَما يَجِدُ هذا ما يُسَكِّن به شعره؟» . أَخرجه النسائي (١) .\n_________\n(١) ٨ / ١٨٣ و١٨٤ في الزينة، باب تسكين الشعر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٥٧) قال: حدثنا مسكين بن بكير. وأبو داود (٤٠٦٢) قال: حدثنا النفيلي قال: حدثنا مسكين (ح) وحدثنا عثمان بن أبي شيبة، عن وكيع. والنسائي (٨/١٨٣) قال: أخبرنا علي ابن خشرم، قال: أنبأنا عيسى. ثلاثتهم (مسكين، ووكيع، وعيسى) عن الأوزاعي، عن حسان بن عطية، عن محمد بن المنكدر، فذكره.","vol":"4","page":751},{"text":"٢٨٨٨ - (د ت س) عبد الله بن مغفل - ﵁ -: «أَنَّ رسولَ الله - ﷺ- نهى عن التَّرَجُّلِ إِلا غِبًّا» . أخرجه أبو داود، والترمذي، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤١٥٩) في الترجل، والترمذي رقم (١٧٥٦) في اللباس، باب ما جاء في النهي عن الترجل إلا غبًا، والنسائي ٨ / ١٣٢ في الزينة، باب الترجل غبًا، وهو حديث حسن، حسنه الترمذي وغيره، ويشهد له معنى حديث النسائي الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٨٦) قال: حدثنا يحيى. وأبو داود (٤١٥٩) قال: حدثنا مسدد، قال: حدثنا يحيى. والترمذي (١٧٥٦) قال: حدثنا على بن خشرم، قال: أخبرنا عيسى بن يونس وفي (١٧٥٦)، قال: وفي «الشمائل» (٣٥) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي (٨/١٣٢) قال: أخبرنا علي بن خشرم. قال: حدثنا عيسى بن يونس.\nكلاهما (يحيى، وعيسى) عن هشام بن حسان، عن الحسن، فذكره.\n* وأخرجه النسائي (٨/١٣٢) قال: أخبرنا محمد بن بشار. قال: حدثنا أبو داود. قال: حدثنا حمادبن سلمة، عن قتادة، عن الحسن، أن النبي -ﷺ- نهى عن الترجل إلا غبا. «مرسل» .\n* وأخرجه النسائي (٨/١٣٢) قال: أخبرنا قتيبة. قال: حدثنا بشر، عن يونس، عن الحسن ومحمد. قالا: الترجل غب. «موقوف» .","vol":"4","page":752},{"text":"٢٨٨٩ - (س) حميد بن عبد الرحمن الحميري - ﵀ -: قال: «لقيتُ رجلًا صحب رسول الله - ﷺ-، كما صحبه أَبو هريرة، أَربع سنين، قال: نهانا رسولُ الله - ﷺ- أن يَمتَشِطَ أَحَدُنا كلَّ يومٍ» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٣١ في الزينة، باب الأخذ من الشارب، وفي سنده داود بن يزيد بن عبد الرحمن الأدوي الزعافري، وهو ضعيف، كما قال الحافظ في \" التقريب \". أقول: ولكن يشهد له معنى الحديث الذي قبله، والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١١٠) قال: حدثنا حميد بن عبد الرحمن الرؤاسي. قال: حدثنا زهير. وفي (٤/١١١) قال: حدثنا يونس وعفان. قالا: حدثنا أبو عوانة. وفي (٥/٣٦٩) قال: حدثنا سريج. قال: أخبرنا أبو عوانة. وأبو داود (٢٨) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. وفي (٨١) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير (ح) وحدثنا مسدد. قال: حدثنا أبو عوانة. والنسائي (١/١٣٠) وفي الكبرى (٢٣٣) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة.\nكلاهما - زهير بن معاوية، وأبو عوانة - عن داود بن عبد الله الأودي، عن حميد بن عبد الرحمن الحميري، فذكره.","vol":"4","page":752},{"text":"٢٨٩٠ - (س) عبد الله بن بريدة - ﵀-: «أن رجلًا من أصحاب النبي - ﷺ- يقال له: عبيد، قال: إن رسول الله -ﷺ- كان ينهى عن كثير من الإِرفاه»، وسئل ابن بريدة عن الإرفاه؟ فقال: «الترجيل» . أَخرجه النسائي (١) .\n_________\n(١) ٨ / ١٨٥ في الزينة، باب الترجل، ورواه أيضًا أبو داود بأطول منه رقم (٤١٦٠) في أول كتاب الترجل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٢) . وأبو داود (٤١٦٠) قال: حدثنا الحسن بن علي.\nكلاهما - أحمد بن حنبل، والحسن بن علي - عن يزيد بن هارون، قال: أخبرني الجريري، عن عبد الله ابن بريدة، فذكره.\n* أخرجه النسائي (٨/١٨٥) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن علية. عن الجريري، عن عبد الله بن بريدة، أن رجلا من أصحاب النبي -ﷺ- يقال له: عبيد. قال: «إن رسول الله -ﷺ- كان ينهى عن كثير من الإرفاه» .سئل ابن بريدة عن الإرفاه. قال: منه الترجل.\n(*) قال أبو الحجاج يوسف بن الزكي المزي: وهو وهم. والصواب فضالة بن عبيد «تحفة الأشراف» ٧ / صفحة ٢٢٦.\n* وأخرجه النسائي (٨/١٣٢) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد بن الحارث، عن كهمس، عن عبد الله بن شقيق. قال: كان رجل من أصحاب النبي -ﷺ- عاملا بمصر، فأتاه رجل من أصحابه، فإذا هو شعث الرأس مُشْعان. قال: مالي أراك مُشْعانآ، وأنت أمير؟ قال: «كان نبي الله -ﷺ- ينهانا عن الإرفاه» .قلنا: وما الإرفاه؟ قال: الترجل كل يوم.","vol":"4","page":752},{"text":"٢٨٩١ - (س) زياد بن الحصين عن أبيه - ﵁ -: قال: «قَدِم على النبي - ﷺ- المدينة، فقال له النبي - ﷺ-: أُدْنُ مني، فدنا منه، فوضع يده ⦗٧٥٣⦘ على ذُؤابَتِه، ثم أجرى يده على ذُؤابته، وشمَّت عليه (١)، ودعا له» . أخرجه النسائي (٢) .\n_________\n(١) في نسخ النسائي المطبوعة والمخطوطة: فسمت، بالسين المهملة، وكلاهما بمعنى الدعاء، والمعجمة أعلاهما.\n(٢) ٨ / ١٣٤ و١٣٥ في الزينة، باب الذؤابة، وفي سنده غسان بن الأغر بن حصين النهشلي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٣٤) قال: أخبرنا إبراهيم بن المستمر العروقي قال: حدثنا الصلت بن محمد قال: حدثنا غسان بن الأغر بن حصين النهشلي قال: حدثني عمي زياد بن الحصين، فذكره.","vol":"4","page":752},{"text":"<span data-type=\"title\" id=toc-561>الحلق والجز</span>\n٢٨٩٢ - (خ م د س) نافع - مولى ابن عمر - ﵃ -: عن ابن عمر «أَنَّ رسولَ الله - ﷺ- نهى عن القَزَع» . زاد في رواية: «قيل: وما القَزَع؟ فأشار لنا عبيد الله بن عمر، قال: إِذا حُلِق الصبي تَرَكَ ها هنا، وهاهنا، وأشار عبيد الله إِلى ناصيته وجانبيْ رأسه، قيل لعبيد الله: والجارية؟ قال: لا أدري» .\nوفي رواية: «قال عبيد الله: قلت لنافع: وما القزَع؟ قال: يُحلق بعضُ رأْس الصبي، ويُتْرك بعضٌ» . أَخرجه البخاري، ومسلم.\nقال الحميديُّ في كتابه: وحكى أَبو مسعود - يعني: الدمشقي: أن في رواية لمسلم: «أن النبي - ﷺ- رأَى غلامًا قد حُلِقَ بعضُ رأْسه، وتُرِك بعضٌ، فنهاهم عن ذلك، وقال: احْلِقوا كُلَّه، أَو ذَرُوا كلَّهُ» (١) .\nوفي رواية أبي داود، قال: «نهى رسول الله - ﷺ- عن القزَع: وهو أن يُحلق [رأسُ] الصبي، فيتركَ بعضُ شعره» . وفي أخرى له: «نهى عن القزَع، وهو أن يُحلق الصبي، ويتْركَ له ذُؤابَةٌ» . ⦗٧٥٤⦘\nوفي رواية النسائي: «نهى رسول الله - ﷺ- عن القزَع» . وفي أخرى له: أن النبيَّ - ﷺ- قال: «نهاني الله ﷿ عن القزَع» . وفي أخرى له، ولأبي داود: «أَنَّ رسولَ الله - ﷺ- رأى صبيًا ... وذكر الرواية التي ذكرها أبو مسعود لمسلم» (٢) .\n_________\n(١) هذه الرواية ليست في نسخ مسلم المطبوعة، وإنما هي عند أبي داود والنسائي.\n(٢) رواه البخاري ١٠ / ٣٠٦ و٣٠٧ في اللباس، باب القزع، ومسلم رقم (٢١٢٠) في اللباس، باب كراهية القزع، وأبو داود رقم (٤١٩٣) و(٤١٩٤) في الترجل، باب في الذؤابة، والنسائي ٨ / ١٣٠ في الزينة، باب النهي عن القزع، وباب ذكر النهي عن أن يحلق بعض شعر الصبي ويترك بعضه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٦٧) (٥٣٥٦) و(٢/٨٣) (٥٥٥٠) و(٢/١٥٤) (٦٤٢٢) قال: حدثنا علي بن حفص، قال: أخبرنا ورقاء. وفي (٢/٨٢) (٥٥٤٨) و(٢/١٥٤) (٦٤٢٠) قال: حدثنا عبد الصمد، وأبو سعيد، قالا: حدثنا عبد الله بن المثنى. وفي (٢/١١٨) (٥٩٩٠) قال: حدثني حسين، قال: حدثنا المبارك، عن عبيد الله بن عمر. والبخاري (٧/٢١٠) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا عبد الله بن المثنى بن عبد الله بن أنس بن مالك. وابن ماجة (٣٦٣٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شبابة، قال: حدثنا شعبة.\nأربعتهم - ورقاء، وعبد الله بن المثنى، وعبيد الله بن عمر، وشعبة - عن عبد الله بن دينار، فذكره.\n* أخرجه أحمد (٢/١١٨) (٥٩٨٩) قال: حدثنا أبو جعفر المدائني، قال: أخبرنا مبارك بن فضالة، عن عبد الله بن دينار، عن عبد الله بن عمر، فذكره. ليس فيه «عبيد الله بن عمر» .","vol":"4","page":753},{"text":"٢٨٩٣ - (د) الحجاج بن حسان - ﵀ -: قال: «دخلنا على أنس بن مالك، فحدَّثْتني أُختي المغيرة، قالت: وَأنت يومئذ غلام، ولك قرنانِ - أو قُصَّتَانِ - فمسح رأسَك، وبَرَّكَ عليك، وقال: احلِقُوا هذين، أَو قُصُّوهما، فإن هذا زِيُّ اليهود» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قرنان): قرون الشعر: الضفائر.\n(قُصّتان): القُصة - بالضم - شعر الناصية. ⦗٧٥٥⦘\n(برك عليك): البركة النماء والزيادة، والتبريك: الدعاء بالبركة وبَرَك الشيء، إذا ثبت وأقام (٢) .\n_________\n(١) رقم (٤١٩٧) في الترجل، باب ما جاء في الرخصة، وفي سنده المغيرة بنت حسان التيمية، لا تعرف، قال الحافظ في \" التقريب \": مغيرة بنت حسان التيمية مقبولة - يعني إذا توبعت، ولا متابعة -، وهي من مستغربات الأسماء في النساء.\n(٢) البركة: زيادة الخير ونماؤه ودوام الانتفاع به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٩٧) حدثنا الحسن بن علي ثنا يزيد بن هارون، ثنا الحجاج بن حسان، قال، فذكره.","vol":"4","page":754},{"text":"٢٨٩٤ - (د س) وائل بن حجر - ﵁ -: قال: «أَتيتُ رسولَ الله - ﷺ-، وليَ شعرٌ طويل، فسمعته يقول: ذُبابٌ، ذُبَابٌ، وليس معه أَحد، فقلت: يَعنيني، فخرجت فَجَزَزْتُه، ثم أَتيتُه، فقال: إِني لم أعنك، وهذا أحسن» . وفي نسخة: «لم أعِبْكَ» . أخرجه أبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذباب): يقال أصابك ذباب من هذا الأمر، أي شؤم وشر.\n_________\n(١) رواه أبو داود رقم (٤١٩٠) في الترجل، باب في تطويل الجمة، والنسائي ٨ / ١٣٥ في الزينة، باب تطويل الجمة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٩٠) قال: حدثنا محمد بن العلاء. قال: حدثنا معاوية بن هشام وسفيان بن عقبة السوائي وحميد بن خوار. وابن ماجة (٣٦٣٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا معاوية بن هشام وسفيان بن عقبة. والنسائي (٨/١٣١) قال: أخبرنا محمول بن غيلان. قال: حدثنا سفيان أخو قبيصة ومعاوية بن هشام، وفي (٨/١٣٥) قال: أخبرنا أحمد بن حرب. قال: حدثنا قاسم.\nأربعتهم - معاوية، وسفيان بن عقبة، وحميد بن خوار، وقاسم بن يزيد - عن سفيان الثوري، عن عاصم ابن كليب، عن أبيه،فذكره.","vol":"4","page":755},{"text":"٢٨٩٥ - (د) أَنس بن مالك - ﵁ -: قال: «كانت لي ذؤابة، فقالت لي أُمي: لا أجزّها، كان رسول الله - ﷺ- يَمُدُّها، ويأخذُ بها» . أخرجه أَبو داود (١) .\n_________\n(١) رقم (٤١٩٦) في الترجل، باب ما جاء في الرخصة، وفي سنده ميمون بن عبد الله، وهو مجهول. قال الحافظ في \" التهذيب \": كذا وقع في نسخ أبي داود [ميمون بن عبد الله] وكأنه ميمون بن أبي عبد الله، وهو ميمون بن أبان، معروف بالرواية عن ثابت، وزيد بن الحباب معروف بالرواية عنه، والله تعالى أعلم. أقول: وميمون بن أبان، لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٩٦) حدثنا محمد بن العلاء ثنا زيد بن الحباب عن ميمون بن عبد الله عن ثابت البناني عن أنس بن مالك، فذكره.","vol":"4","page":755},{"text":"٢٨٩٦ - (د س) عبد الله بن جعفر - ﵁ -: «أَنَّ رسولَ الله - ﷺ- أمهلَ آل جعفر - حين أَتى نَعيُه ثلاثًا -، ثم أتاهم، فقال: لا تبكوا ⦗٧٥٦⦘ على أخي بعد اليوم، ثم قال: ادْعوا لي بني أخي، فجيء بنا، كأنا أَفرُخٌ، فقال: ادْعُوا لي الحلاقَ، فأمره فحلق رؤوسنا» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤١٩٢) في الترجل، باب في حلق الرأس، والنسائي ٨ / ١٨٢ في الزينة، باب حلق رؤوس الصبيان، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أبو داود في الترجل (١٣) عن عقبة بن مكرم وابن المثنى كلاهما عن وهب بن جرير بن حازم عن أبيه، قال: سمعت محمد بن أبي يعقوب عنه به النسائي في المناقب «الكبرى ٦: ٤» عن محمد بن المثنى به وفي الزينة «٥٥/ الكبرى ٣» عن إسحاق بن منصور عن وهب بن جرير نحوه وأعاده في السير «الكبرى ٢١» عن إسحاق بن منصور بتمامه وأوله بعث جيشا واستعمل عليهم زيدا.\n«الأشراف» (٤/٣٠٠) .","vol":"4","page":755},{"text":"٢٨٩٧ - (س) علي بن أبي طالب - ﵁ -: قال: «نهى رسولُ الله - ﷺ- أن تَحْلِق المرأةُ رأسها» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٣٠ في الزينة، باب النهي عن حلق المرأة رأسها، ورواه أيضًا الترمذي رقم (٩١٤) في الحج، باب ما جاء في كراهية الحلق للنساء، وقال الترمذي: حديث علي فيه اضطراب، وروي هذا الحديث عن حماد بن سلمة عن قتادة عن عائشة أن النبي ﷺ نهى أن تحلق المرأة رأسها، قال: والعمل على هذا عند أهل العلم لا يرون على المرأة حلقًا، ويرون عليها التقصير، أقول: وفي الباب عن ابن عمر مرفوعًا: ليس على النساء الحلق، وإنما على النساء التقصير. أخرجه أبو داود والدارقطني والطبراني وغيرهم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الترمذي في الحج (٧٥: ١) عن محمد بن موسى الحرشي البصري عن أبي داود الطيالسي عن همام عن قتادة عنه به و(٧٥: ٢) عن ابن بشار عن أبي داود نحوه، ولم يذكر فيه «عن علي» قال الترمذي: فيه اضطراب،وروي هذا عن حماد بن سلمة عن قتادة عن عائشة، النسائي في الزينة (٤) عن محمد بين موسى الحرشي به «الأشراف» (٧/٣٧٠) .","vol":"4","page":756},{"text":"<span data-type=\"title\" id=toc-562>الوصل</span>\n٢٨٩٨ - (خ م س) أسماء - ﵂ -: «أَن امرأَة سألت النبيَّ - ﷺ-، فقالت: يا رسول الله، إن ابنتي أصَابتْها الحَصْبَةُ (١)، فَامَّرق شعرُها، ⦗٧٥٧⦘ وإني زَوَّجتُها، أَفأصِلُ فيه؟ فقال: لعن الله الواصلَةَ والموصولة» .\nوفي رواية قالت أسماء: «لعن النبيُّ - ﷺ- الوَاصلةَ والمُسْتَوْصِلَةَ» .\nوفي رواية: «فَسَبَّ رسولُ الله - ﷺ- الواصلة والمستوصلة» .\nوفي رواية: «فَنَهَاهَا» . أخرجه البخاري، ومسلم، وأخرج النسائي الرواية الثانية.\nوله في أخرى: «أَن امرأَة جاءت إلى رسول الله - ﷺ-، فقالت: يا رسولَ الله، إِن بنتًا لي عَرُوسٌ (٢)، وإنها تَشكَّتْ (٣)، فتمرَّق شعرُها، فهل عليَّ جُناحٌ إِن وصلتُ لها فيه؟ فقال: لعن الله الواصلةَ والمستوصلةَ» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فامَّرَقَ): مرق الصوف والشعر عن الإهاب [و] تمرَّق [وامَّرق]: إذا انتثر، وانمرق الجلد.\n(الواصلة): التي تصل للمرأة شعرها بشعر آخر زُور. و«الموصولة» ⦗٧٥٨⦘ المفعول بها ذلك. و«المستوصلة» التي تطلب أن يفعل بها ذلك، وتأمر من يفعله بها.\n_________\n(١) قال النووي في \" شرح مسلم \" \" الحصبة \" بفتح الحاء وإسكان الصاد المهملتين، ويقال أيضًا: بفتح الصاد وكسرها، ثلاث لغات، حكاهن جماعة، والإسكان أشهر، وهي بثر تخرج في الجلد، ويقول منه: حصب جلده - بكسر الصاد - يحصب، وقال القاضي عياض: اختلف العلماء في المسألة، فقال مالك والطبراني وكثيرون أو الأكثرون: الوصل ممنوع بكل شيء، سواء وصلته بشعر أو صوف أو خرق، واحتجوا بحديث جابر الذي ذكره مسلم بعد هذا \" أن النبي ﷺ زجر أن تصل المرأة برأسها شيئًا \"، وقال الليث بن سعد: ⦗٧٥٧⦘ النهي مختص بالوصل بالشعر، ولا بأس بوصله بصوف وخرق وغيرها، وقال بعضهم: يجوز جميع ذلك، وهو مروي عن عائشة ﵂، ولا يصح عنها، بل الصحيح عنها كقول الجمهور، قال القاضي: فأما ربط الخيوط الحرير الملونة ونحوها، مما لا يشبه الشعر، فليس بمنهي عنه، لأنه ليس بوصل، ولا هو في معنى مقصود الوصل، وإنما هو للتجمل والتحسين، قال: وفي الحديث: أن وصل الشعر من المعاصي والكبائر، للعن فاعله، وفيه: أن المعين على الحرام يشارك فاعله في الإثم، كما أن المعاون في الطاعة يشارك في ثوبها. والله أعلم.\n(٢) في الأصل المطبوع: إن بنتًا لي عروسًا، وما أثبتناه من نسخ النسائي المطبوعة والمخطوطة، وفي \" النهاية \" للمصنف: إن بنتًا لي عروسًاَ تمرق شعرها، وهي صواب.\n(٣) في نسخ النسائي المطبوعة والمخطوطة: اشتكت.\n(٤) رواه البخاري ١٠ / ٣١٦ و٣١٧ في اللباس، باب وصل الشعر، وباب الموصولة، ومسلم رقم (٢١٢٢) في اللباس، باب تحريم فعل الواصلة والمستوصلة والواشمة والمستوشمة، والنسائي ٨ / ١٨٧ و١٨٨ في الزينة، باب لعن الواصلة والمستوصلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٢١) قال: حدثنا سفيان. وأحمد (٦/١١١) قال: حدثنا أسود. قال: حدثنا شريك. وفي (٦/٣٤٥) قال: حدثنا أبو معاوية وفي (٦/٣٤٦ و٣٥٣) قال: حدثنا يحيى بن سعيد. وفي (٦/٣٤٦) قال: حدثنا وكيع. والبخاري (٧/٢١٢) قال: حدثنا آدم. قال: حدثنا شعبة. وفي (٧/٢١٣) قال: حدثنا الحميدي. قال: حدثنا سفيان. ومسلم (٦/١٦٥) قال: حدثنا يحيى بن يحيى. قال: أخبرنا أبو معاوية. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا عبدة. (ح) وحدثنا ابن نمير. قال: حدثنا أبي وعبدة. (ح) وحدثنا أبو كريب. قال: حدثنا وكيع. (ح) وحدثنا عمرو الناقد. قال: أخبرنا أسود بن عامر. قال: أخبرنا شعبة. وابن ماجة (١٩٨٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان. والنسائي (٨/١٤٥) قال: أخبرني محمد بن إسماعيل بن إبراهيم. قال: حدثنا أبو النضر. قال: حدثنا شعبة. وفي (٨/١٨٧) قال: أخبرنا محمد بن المثنى. قال: حدثنا يحيى.\nثمانيتهم - سفيان بن عيينة، وشريك، وأبو معاوية الضرير، ويحيى بن سعيد، ووكيع، وشعبة، وعبدة ابن سليمان، وعبد الله بن نمير - عن هشام بن عروة، عن فاطمة بنت المنذر، فذكرته.","vol":"4","page":756},{"text":"٢٨٩٩ - (خ م س) عائشة - ﵂ -: «أَن جارية من الأنصار تزوجت، وأَنها مَرِضَتْ، فتمَعَّطَ شعرُها، فأَرادوا أن يصِلوها، فسألوا النبيَّ - ﷺ-؟ فقال: لعن الله الواصلة والمستوصلة» .\nوفي رواية: «أن امرأة من الأنصار زوجت ابنتها، فتمعَّط شعر رأْسها، فجاءت إلى النبي - ﷺ-، فذكرت ذلك له، وقالت: إن زوجها أَمرني أَن أصل في شعرها؟ فقال: لا، إنه قد لُعِنَ المُوصِلاتُ» .\nوفي رواية: «الواصلاتُ» . أخرجه البخاري، ومسلم، وأخرج النسائي المسند فقط، «أن رسول الله - ﷺ- لعن الواصلة والمستوصلة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتمعط): تمعط الشعر، أي انتثر ونزل.\n_________\n(١) رواه البخاري ٨ / ٣١٦ في اللباس، باب الوصل في الشعر، وفي النكاح، باب لا تطيع المرأة زوجها في معصية، ومسلم رقم (٢١٢٣) في اللباس، باب تحريم فعل الواصلة والمستوصلة، والنسائي ٨ / ١٤٦ في الزينة، باب المستوصلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١١١) قال: حدثنا حسين. قال: حدثنا شعبة بن الحجاج العتكي. عن عمرو بن مرة. وفي (٦/١١٦) قال: حدثنا يحيى بن أبي بكير. قال: حدثنا إبراهيم بن نافع. وفي (٦/٢٢٨) قال: حدثنا محمد بن سلمة، عن ابن إسحاق، عن أبان بن صالح. وفي (٦/٢٣٤) قال: حدثنا زيد بن الحباب. قال: أخبرني إبراهيم بن نافع. والبخاري (٧/٤٢) قال: حدثنا خلاد بن يحيى. قال: حدثنا إبراهيم بن نافع. وفي (٧/٢١٢) قال: حدثنا آدم. قال: حدثنا شعبة. عن عمرو بن مرة. ومسلم (٦/١٦٦) قال: حدثنا محمد بن المثنى وابن بشار. قالا: حدثنا أبو داود. قال: حدثنا شعبة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن أبي بكير. عن شعبة، عن عمرو بن مرة. (ح) وحدثني زهير بن حرب. قال: حدثنا زيد بن الحباب، عن إبراهيم بن نافع. (ح) وحدثنيه محمد بن حاتم. قال: حدثنا عبد الرحمن بن مهدي، عن إبراهيم بن نافع. والنسائي (٨/١٤٦) قال: أخبرنا محمد بن وهب. قال: حدثنا مسكين بن بكير. قال: حدثنا شعبة، عن عمرو بن مرة.\nثلاثتهم - عمرو بن مرة، وإبراهيم بن نافع، وأبان بن صالح - عن الحسن بن مسلم بن يناق،عن صفية بنت شيبة، فذكرته.\n(*) رواية مسكين بن بكير مختصرة على: «لعن الله الواصلة والمستوصلة» .\n(*) وباقي الروايات ألفاظها متقاربة.","vol":"4","page":758},{"text":"٢٩٠٠ - (م) جابر بن عبد الله - ﵄ -: قال: «زجر رسولُ الله - ﷺ- المرأة أَن تصل شعرها بشيء» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢١٢٦) في اللباس، باب تحريم فعل الواصلة والمستوصلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/٢٩٦) . ومسلم (٦/١٦٧) قال: حدثني الحسن بن علي الحلواني، ومحمد بن رافع ثلاثتهم - أحمد، والحلواني، وابن رافع - عن عبد الرزاق، قال: أخبرنا ابن جريج.\n٢ - وأخرجه أحمد (٣/٣٨٧) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\nكلاهما - ابن جريج، وابن لهيعة - عن أبي الزبير، فذكره.","vol":"4","page":758},{"text":"٢٩٠١ - (خ م ط ت د س) معاوية بن أبي سفيان: قال حميد بن عبد الرحمن بن عوف: «إِنه سمع معاوية - عام حَجَّ على المنبر، وتناول قُصَّة من شَعَرٍ، كانت في يدِ حَرَسيٍّ، فقال: يا أهل المدينة، أين علماؤكم؟ سمعتُ النبيَّ - ﷺ- ينهى عن مثل هذه، ويقول: إِنما هلكتْ بنو إسرائيل حين اتَّخذَها نِسَاؤهم» .\nوفي رواية: «إِنما عُذِّبَ بنُو إِسرائيل» .\nوفي رواية ابن المسيب، قال: «قَدِمَ معاويةُ المدينة، فخطبنا، وأخرج كُبَّة من شَعر، فقال: ما كنت أرى أحدًا يفعله إِلا اليهود، إن رسولَ اللهﷺ- بلغه، فسماه الزُّورَ (١)» .\nوفي أخرى عنه: «أن معاوية قال ذات يوم: إِنكم قد أَحدثتم زِيَّ سُوءٍ، وإِن نبي الله -ﷺ- نهى عن الزُّور - قال قتادة: يعني ما تُكَثِّرُ به النساءُ أشعارهن من الخِرَق - قال: وجاء رجل بعصا على رأسها خِرْقَةٌ، فقال معاوية: أَلا، هذا الزور» . أخرجه البخاري، ومسلم، ووافقهما الجماعة على رواية حميد، ووافقهما النسائي أيضًا على رواية ابن المسيب الأولى.\nوللنسائي أيضًا عن ابن المسيب عن معاوية: «أَنَّ رسولَ الله - ﷺ- نهى عن الزُّور» . وله أيضًا عن سعيدٍ المَقْبُرِيِّ، قال: «رأيت معاوية على المنبر، ومعه في يده كُبَّةٌ من كُبَبِ النساء من شعرٍ، فقال: ما بالُ المسلمات يَصْنَعْنَ ⦗٧٦٠⦘ مثل هذا؟ إِني سمعت رسول الله - ﷺ- يقول: أَيُّما امرأة زادت في رأسها شعرًا ليس منه، فإنه زُور تزيد فيه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَرَِسِيّ): الحرسي: واحد الحراس، وهم خدم السلطان المرتبون لحفظه وحراسته.\n_________\n(١) قال أبو مسعود الدمشقي: يعني: وصل الشعر.\n(٢) رواه البخاري ١٠ / ٣١٥ في اللباس، باب الوصل في الشعر، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٢١٢٧) في اللباس، باب تحريم فعل الواصلة والمستوصلة، والموطأ ٢ / ٩٤٧ في الشعر، باب السنة في الشعر، وأبو داود رقم (٤١٦٧) في الترجل، باب في صلة الشعر، والترمذي رقم (٢٧٨٢) في الأدب، باب ما جاء في كراهية اتخاذ القصة، والنسائي ٨ / ١٤٤ و١٤٥ و١٨٦ و١٨٧ في الزينة، باب وصل الشعر بالخرق، وباب الوصل في الشعر، وباب وصل الشعر بالخرق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٥٨٨) والحميدي (٦٠٠) قال: حدثنا سفيان. وأحمد (٤/٩٥) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٤/٩٧) قال: حدثنا سفيان. والبخاري (٤/٢١١) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٧/٢١٢) قال: حدثنا إسماعيل، قال: حدثني مالك. ومسلم (٦/١٦٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وفي (٦/١٦٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب، قال: أخبرني يونس (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وأبو داود (٤١٦٧) قال: حدثنا عبد الله بن مسلمة، عن مالك. والترمذي (٢٧٨١) قال: حدثنا سويد، قال: أخبرنا عبد الله، قال: أخبرنا يونس. والنسائي (٨/١٨٦) قال: أخبرنا قتيبة، قال: حدثنا سفيان.\nأربعتهم - مالك، وسفيان بن عيينة، ومعمر، ويونس - عن ابن شهاب الزهري، عن حميد بن عبد الرحمن بن عوف، فذكره.","vol":"4","page":759},{"text":"<span data-type=\"title\" id=toc-563>السدل والفرق</span>\n٢٩٠٢ - (خ م د س) عبد الله بن عباس - ﵄ -: قال: «كان أهل الكتاب يَسْدِلُون أَشعارهم، وكان المشركون يَفْرُقُون رؤُوسَهم، وكان رسول الله - ﷺ- يُحِبُّ مُوَافقة أهل [الكتاب] فيما لم يُؤْمر به، فسَدَل رسول الله - ﷺ- ناصيته، ثم فرَق بعدُ» . أَخرجه البخاري، ومسلم، وأبو داود، والنسائي (١) . ⦗٧٦١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يسدلون): السدل والإرخاء والإرسال بمعنى واحد.\n(يفرقون): فرقت الشعر [أفرقه] فرقًا، وفرقه، وانفرق شعره: إذا زال عن الاجتماع، وإذا لم يفترق كان وفرة، وقد تقدم ذكره (٢) .\n_________\n(١) رواه البخاري ١٠ / ٣٠٥ في اللباس، باب الفرق، وفي الأنبياء، باب صفة النبي ﷺ في باب إتيان اليهود النبي ﷺ حين قدم المدينة، ومسلم رقم (٢٣٣٦) في الفضائل، باب في سدل النبي ﷺ شعره وفرقه، وأبو داود رقم (٤١٨٨) في الترجل، باب ما جاء في الفرق، والنسائي ٨ / ١٨٤ في الزينة، باب فرق الشعر.\n(٢) انظر الصفحة (٧٤٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢٤٦) (٢٢٠٩) قال: حدثنا إسحاق بن عيسى، وفي (١/٢٤٦) (٢٢٠٩) و(١/٢٦١) (٢٣٦٤) قال: حدثنا يعقوب. والبخاري «٧/٢٠٩) قال: حدثنا أحمد بن يونس. ومسلم (٧/٨٢) قال: حدثنا منصور بن أبي مزاحم، ومحمد بن جعفر بن زياد. وأبو داود (٤١٨٨) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٣٦٣٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن آدم. سبعتهم - إسحاق بن عيسى، ويعقوب، وأحمد بن يونس، ومنصور، وابن جعفر، وموسى بن إسماعيل، ويحيى بن آدم - عن إبراهيم بن سعد.\n٢ - وأخرجه أحمد (١/٢٨٧) (٢٦٠٥) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله (ح) وعتاب، قال: حدثنا عبد الله. وفي (١/٣٢٠) (٢٩٤٤) قال: حدثنا عثمان بن عمر. والبخاري (٤/٢٣٠) قال: حدثنا يحيي بن بكير، قال: حدثنا الليث. وفي (٥/٩٠) قال: حدثنا عبدان، قال: حدثنا عبد الله. ومسلم (٧/٨٣) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب. والترمذي في «الشمائل» (٣٠) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك. والنسائي (٨/١٨٤) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب. أربعتهم - عبد الله بن المبارك، وعثمان بن عمر، وليث، وابن وهب - عن يونس بن يزيد.\nكلاهما - إبراهيم بن سعد، ويونس بن يزيد - عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.\n(*) قال أبو عبد الرحمن النسائي: أرسله مالك: الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم، عن مالك، عن زياد بن سعد، عن ابن شهاب، أنه سمعه يقول: سدل رسول الله -ﷺ-، ناصيته ما شاء الله، ثم فرق بعد ذلك. «السنن الكبرى» الورقة ١٢٥ - ب.","vol":"4","page":760},{"text":"<span data-type=\"title\" id=toc-564>الفصل الثاني: في شعر اللحية والشارب</span>\n<span data-type=\"title\" id=toc-565>نتف الشيب</span>\n٢٩٠٣ - (د ت س) عمرو بن شعيب - ﵀ -: عن أبيه عن جده قال: قال رسول الله - ﷺ-: «لا تَنْتِفوا الشَّيْبَ، فإِنه ما من مسلم يَشِيبُ شَيبة في الإِسلام، إِلا كانت له نورًا يومَ القيامة» .\nوفي رواية: «كتب الله له بها حسنة، وحَطَّ عنه بها خطيئة» . أخرجه أبو داود.\nوفي رواية الترمذي «أن النبي - ﷺ- نهى عن نتفِ الشيب، وقال: إنه نُورُ المسلم» .\nوفي رواية النسائي مثل [رواية] الترمذي، ولم يذكر: «إنه نور المسلم» (١) .\n_________\n(١) رواه أبو داود رقم (٤٢٠٢) في الترجل، باب في نتف الشيب، والترمذي رقم (٢٨٢٢) في الأدب، باب في النهي عن نتف الشيب، والنسائي ٨ / ١٣٦ في الزينة، باب النهي عن نتف ⦗٧٦٢⦘ الشيب، وإسناده حسن، وقال الترمذي: هذا حديث حسن، وقد رواه عبد الرحمن بن الحارث وغير واحد عن عمرو بن شعيب عن أبيه عن جده. أقول: ورواه أيضًا ابن ماجة رقم (٣٧٢١) في الأدب، باب نتف الشيب، وقد رواه مسلم رقم (٢٣٤١) في الفضائل، باب شيبه ﷺ من حديث قتادة عن أنس بن مالك ﵁ قال: يكره أن ينتف الرجل الشعرة البيضاء من لحيته ورأسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٩) (٦٦٧٢) قال: حدثنا إسماعيل، قال: حدثنا ليث. وفي (٢/١٧٩) (٦٦٧٥) قال: حدثنا يحيى بن سعيد، عن ابن عجلان. وفي (٢/٢٠٦) (٦٩٢٤) قال: حدثنا عبدة بن سليمان، عن محمد بن إسحاق. وفي (٢/٢٠٧) (٦٩٣٧) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٢١٠) (٦٩٦٢) قال: حدثنا أبو بكر الحنفي. قال: حدثنا عبد الحميد بن جعفر. وفي (٢/٢١٢) (٦٩٨٩) قال: حدثنا إسحاق بن عيسى، قال: حدثنا عبد الرحمن بن أبي الزناد، عن عبد الرحمن بن الحارث. وأبو داود (٤٢٠٢) قال: حدثنا مسدد، قال: حدثنا يحيى (ح) وحدثنا مسدد، قال: حدثنا سفيان، عن ابن عجلان. وابن ماجة (٣٧٢١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان، عن محمد بن إسحاق. والترمذي (٢٨٢١) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة، عن محمد بن إسحاق. والنسائي (٨/١٣٦) قال: أخبرنا قتيبة، عن عبد العزيز، عن عمارة بن غزية.\nستتهم - ليث بن أبي سليم، ومحمد بن عجلان، ومحمد بن إسحاق، وعبد الحميد بن جعفر، وعبد الرحمن بن الحارث، وعمارة بن غزية -عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"4","page":761},{"text":"٢٩٠٤ - (ت س) شرحبيل بن السمط - ﵀ -: أنه قال: يا كعب بن مُرَّة، حدِّثْنا عن رسول الله - ﷺ- واحذر، قال: سمعتُ رسولَ الله - ﷺ- يقول: «من شاب شَيْبَة في الإِسلام كانت له نورًا يوم القيامة» . أَخرجه الترمذي، والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (١٦٣٤) في فضائل الجهاد، باب ما جاء في فضل من شاب شيبة في سبيل الله، والنسائي ٦ / ٢٧ في الجهاد باب ثواب من رمى بسهم في سبيل الله، وإسناده حسن، وقال الترمذي: حديث كعب بن مرة حديث حسن، وفي الباب عن فضالة بن عبيد وعبد الله ابن عمرو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٣٥) . والترمذي (١٦٣٤) قال: حدثنا هناد. والنسائي (٦/٢٧) قال:أخبرنا محمد بن العلاء.\nثلاثتهم- أحمد بن حنبل، وهناد، ومحمد بن العلاء- قالوا: حدثنا أبو معاوية. قال: حدثنا الأعمش، عن عمرو بن مرة، عن سالم بن أبي الجعد. عن شرحبيل بن السمط، فذ كره.","vol":"4","page":762},{"text":"٢٩٠٥ - (ت) عمرو بن عبسة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «من شاب شيبة في سبيل الله كانت له نورًا يوم القيامة» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٣٥) في فضائل الجهاد، باب ما جاء في فضل من شاب شيبة في سبيل الله، وفي إسناده بقية بن الوليد، وهو صدوق لكنه كثير التدليس عن الضعفاء، وخالد بن معدان ثقة، ولكنه يرسل. أقول: ولكن يشهد لهذا الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٣٠٢) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر عن أيوب عن أبي قلابة، فذكره.\nوأخرجه الترمذي (١٦٣٥) حدثنا إسحاق بن منصور المروزي أخبرنا حيوة بن شريح الحمصي عن بقية عن بحير بن سعد عن خالد بن معدان عن كثير بن مرة عن عمرو بن عبسة، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح غريب وحيوة بن شريح بن يزيد الحمصي.","vol":"4","page":762},{"text":"٢٩٠٦ - () أبو هريرة - ﵁ -: قال: «نهى رسول الله - ﷺ- عن نَتفِ الشيبِ، وقال: إِنه نورٌ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وقد تقدم الحديث من رواية عمرو بن شعيب عن أبيه عن جده برقم (٢٩٠٣) .","vol":"4","page":763},{"text":"<span data-type=\"title\" id=toc-566>قص الشارب واللحية</span>\n٢٩٠٧ - (خ م ط ت د س) عبد الله بن عمر - ﵄ -: قال: قال رسول الله - ﷺ-: «انْهَكُوا الشَّوارِبَ، وأَعفُوا اللِّحى» .\nوفي روايةٍ: «أَحْفُوا الشَّوارِبَ» . وفي أخرى قال: «خالِفُوا المشركين: وَفِّروا اللِّحى، وأَحْفُوا الشوارب» . وكان ابن عمر إِذا حج أو اعتمر قبض على لحيته فما فَضَل أخذه. أخرجه البخاري، ومسلم.\nوفي رواية للبخاري موقوفًا على ابن عمر، قال البخاري: وقال أَصحابنا، عن مَكِّيِّ بن إبراهيم عن ابن عمر، عن النبي - ﷺ- قال: «من الفِطْرَةِ قَصُّ الشارب» . وفي رواية مسندًا: أَنَّ رسولَ اللهِ - ﷺ- قال: «من الفطرة: حَلْقُ العانة، وتقليم الأظفار، وقصُّ الشارب» .\nوأخرج الموطأ، وأَبو داود، والترمذي، والنسائي الرواية الأولى، قال: «أَحفوا الشوارب، وأَعفوا اللِّحى» . ⦗٧٦٤⦘\nوفي رواية: «أَنه أمر بإحفاء الشوارب، وإِعفَاء اللِّحى» (١) .\nوفي رواية ذكرها رزين، قال نافع: «إن ابن عمر كان يُحفي شاربه حَتَّى يُنْظَرَ إِلى الجلد، ويأخُذُ هذين» . يعني: ما بين الشارب واللِّحية.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انهكوا): [قد تقدم ذكر] النهك فيما سبق (٢)، والمراد [به] ها هنا: الاستئصال في قص الشارب.\n(أحفوا): وكذلك الإحفاء، وهو المبالغة في القص.\n(إعفاء اللحية): تركها لا تقص، حتى تعفو، أي تكثر.\n(الفِطْرة): ها هنا: الإسلام. وقيل السنة.\n_________\n(١) رواه البخاري ١٠ / ٢٩٧ في اللباس، باب تقليم الأظفار، وباب إعفاء اللحى، ومسلم رقم (٢٥٩) في الطهارة، باب خصال الفطرة، والموطأ ٢ / ٩٤٧ في الشعر، باب السنة، وأبو داود رقم (٤١٩٩) في الترجل، باب في أخذ الشارب، والترمذي رقم (٢٧٦٤) في الأدب، باب ما جاء في إعفاء اللحية، والنسائي ١ / ١٦ في الطهارة، باب إحفاء الشارب وإعفاء اللحى.\n(٢) انظر الصفحة (٧٤٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٥٨٨) عن أبي بكر بن نافع، وأحمد (٢/١٦) (٤٦٥٤) قال: حدثنا يحيى، عن عبيد الله. والبخاري (٧/٢٠٦) قال: حدثنا محمد بن منهال، قال: حدثنا يزيد بن زريع، قال: حدثنا عمر بن محمد بن زيد. وفي (٧/٢٠٦) قال: حدثني محمد، قال: أخبرنا عبدة، قال: أخبرنا عبيد الله بن عمر. ومسلم (١/١٥٣) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى، يعني ابن سعيد (ح) وحدثنا ابن نمير، قال: حدثنا أبي. جميعا عن عبيد الله. (ح) وحدثناه قتيبة بن سعيد، عن مالك بن أنس، عن أبي بكر بن نافع. (ح) وحدثنا سهل بن عثمان، قال: حدثنا يزيد بن زريع، عن عمر بن محمد. وأبو داود (٤١٩٩) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك، عن أبي بكر بن نافع. والترمذي (٢٧٦٣) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا عبد الله بن نمير، عن عبيد الله بن عمر. وفي (٢٧٦٤) قال: حدثنا الأنصاري، قال: حدثنا معن، قال: حدثنا مالك، عن أبي بكر بن نافع. والنسائي (١/١٦) و(٨/١٨١) . وفي الكبرى (١٣) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، هو ابن سعيد، عن عبيد الله.\nثلاثتهم - أبو بكر بن نافع، وعبيد الله بن عمر، وعمر بن محمد - عن نافع، فذكره.\n* أخرجه أحمد (٢/١٥٦) (٦٤٥٦) قال: حدثنا حماد، قال: حدثنا مالك، عن نافع، عن ابن عمر، فذكره. ليس فيه: «أبو بكر بن نافع» . ولفظه: «أعفوا اللحى، وحفوا الشوارب» .","vol":"4","page":763},{"text":"٢٩٠٨ - (م) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «جُزّوا الشواربَ، وأَوْفُوا اللِّحى (١)، خالِفُوا المَجوسَ» . ⦗٧٦٥⦘ أَخرجه مسلم (٢) .\n_________\n(١) وفي رواية مسلم المطبوع عن أبي هريرة وأرخوا. قال النووي في \" شرح مسلم \": \" وأرخوا اللحى \" هو أيضًاَ بقطع الهمزة، وبالخاء المعجمة، ومعناه: اتركوها، ولا تتعرضوا لها بتغيير، وذكر القاضي عياض: أنه وقع في رواية الأكثرين كما ذكرنا، وأنه وقع عند ابن ماهان \" أرجوا \" بالجيم، قيل: هو بمعنى الأول، وأصله: أرجئوا - بالهمزة - فحذفت الهمزة تخفيفًا، ومعناه: أخروها ⦗٧٦٥⦘ واتركوها، وجاء في رواية البخاري: \" وفروا اللحى \" فحصل خمس روايات: \" أعفوا \" و\" أوفوا \" و\" أرخوا \" و\" أرجوا \" و\" وفروا \". ومعناها كلها: تركها على حالها، هذا هو الظاهر من الحديث الذي تقتضيه ألفاظه، وهو الذي قاله جماعة من أصحابنا وغيرهم من العلماء، وقال القاضي عياض رحمه الله تعالى: يكره حلقها وقصها وتحريقها، وأما الأخذ من طولها وعرضها فحسن، ويكره الشهرة في تعظيمها كما يكره في قصها وجزها.\n(٢) رقم (٢٦٠) في الطهارة، باب خصال الفطرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٦٥ و٣٦٦) قال: حدثنا منصور بن سلمة أبو سلمة الخزاعي. قال: حدثنا سليمان بن بلال. ومسلم (١/١٥٣) قال: حدثني أبو بكر بن إسحاق. قال: أخبرنا ابن أبي مريم، قال: أخبرنا محمد بن جعفر.\nكلاهما- سليمان بن بلال، ومحمد بن جعفر - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"4","page":764},{"text":"٢٩٠٩ - (ت س) زيد بن أرقم - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَن لم يأخذ من شاربه فليس منَّا» . أَخرجه الترمذي، والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٢٧٦٢) في الأدب، باب ما جاء في قص الشارب، والنسائي ١ / ١٥ في الطهارة، باب قص الشارب، وإسناده جيد، وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن المغيرة بن شعبة. أقول: ورواه أيضًا أحمد والضياء وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٦٦) قال: حدثنا يحيى (ح) وحدثنا وكيع. وفي (٤/٣٦٨) قال: حدثنا يحيى. وعبد بن حميد (٢٦٤) قال: حدثنا يعلى، ومحمد، ابنا عبيد. والترمذي (٢٧٦١) قال: حدثنا أحمد بن منيع، قال: حدثنا عبيدة بن حميد (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي (١/١٥) قال: أخبرنا علي بن حجر، قال: أنبأنا عبيدة بن حميد. وفي (٨/١٢٩) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر. وفي الكبرى (١٤) قال: أخبرنا عبد الله بن محمد بن إسحاق، قال: حدثنا يحيى بن سعيد.\nستتهم - يحيى، ووكيع، ويعلى، ومحمد، وعبيدة، والمعتمر - عن يوسف بن صهيب، عن حبيب بن يسار، فذكره.","vol":"4","page":765},{"text":"٢٩١٠ - (ت) عبد الله بن عباس - ﵄ -: قال: «كان رسولُ الله - ﷺ- يَقُصُّ من شاربه، ويقول: إِن إبراهيم خليل الرحمن كان يفعله» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٦١) في الأدب، باب ما جاء في قص الشارب، وهو حديث حسن، حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٠١) (٢٧٣٨) قال: حدثنا يحيى بن أبي بكير، قال: حدثنا حسن بن صالح. والترمذي (٢٧٦٠) قال: حدثنا محمد بن عمر بن الوليد الكندي الكوفي، قال: حدثنا يحيى بن آدم، عن إسرائيل.\nكلاهما - الحسن بن صالح، وإسرائيل - عن سماك، عن عكرمة، فذكره.","vol":"4","page":765},{"text":"٢٩١١ - (د) جابر بن عبد الله - ﵄ -: قال: «ما كنا نُعْفي السِّبَالَ (١) إِلا في حج أَو عمرة» . أخرجه أبو داود (٢) .\n_________\n(١) السبال: جمع سبلة، وهي الشارب، كما في \" الصحاح \".\n(٢) رقم (٤٢٠١) في الترجل، باب في أخذ الشارب، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٠١) قال: حدثنا ابن نفيل، قال: حدثنا زهير، قال: قرأت على عبد الملك بن أبي سليمان، وقرأه عبد الملك على أبي الزبير، ورواه أبو الزبير، فذكره.","vol":"4","page":765},{"text":"٢٩١٢ - (ت) عمرو بن شعيب - ﵀ -: عن أبيه عن جده (١): «أَنَّ رسولَ الله - ﷺ- كان يأخذ من لحيته، من عرضها، وطولها» . أَخرجه الترمذي (٢) .\n_________\n(١) في الأصل: ت - ابن عمرو بن العاص.\n(٢) رقم (٢٧٦٣) في الأدب، باب ما جاء في الأخذ من اللحية، وفي سنده عمر بن هارون بن يزيد الثقفي، وهو متروك، كما قال الحافظ في \" التقريب \"، ولذلك قال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٦٢) قال: حدثنا هناد، قال: حدثنا عمر بن هارون، عن أسامة بن زيد، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"4","page":766},{"text":"<span data-type=\"title\" id=toc-567>الباب الخامس: في الطيب والدهن</span>\n٢٩١٣ - (س) أنس بن مالك - ﵁ -: قال: قال رسول الله - ﷺ-: «حُبِّبَ إِليَّ: الطِّيبُ، والنساء، وجُعِل قُرَّةُ عَيْني في الصلاة» . أَخرجه النسائي (١) .\n_________\n(١) ٧ / ٦١ في عشرة النساء، باب حب النساء، رواه أيضًا أحمد في \" المسند \" ٣ / ١٢٨ و١٩٩ و٢٨٥، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٦١) حدثني الشيخ الإمام أبو عبد الرحمن النسائي قال: أخبرنا الحسين بن عيسى القومي قال: حدثنا عفان بن مسلم قال: حدثنا سلام أبو المنذر عن ثابت عن أنس، فذكره.","vol":"4","page":766},{"text":"٢٩١٤ - (ت) سعيد بن المسيب - ﵀ -: سُمِعَ يقول: «إِن الله طَيِّبٌ يحِبُّ الطِّيب، نظِيفٌ يحب النظافة، كريمٌ يحب الكرم، جوادٌ يحب الجُودَ، فَنَظِّفُوا - أُراه قال: أَفْنِيَتَكُم- ولا تَشَبَّهُوا باليهود» . قال (١): فذكرتُ ذلك ⦗٧٦٧⦘ لمُهَاجِر بن مِسمارٍ، فقال: حدَّثَنيه عامرُ ابن سعد عن أبيه عن النبيِّ - ﷺ- مثله، إِلا أنه قال: «نَظِّفُوا أَفنيتَكم» . أخرجه الترمذي (٢) .\n_________\n(١) أي السامع.\n(٢) في الأدب، باب ما جاء في النظافة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٩٩) حدثنا محمد بن بشار حدثنا أبو عامر العقدي حدثنا خالد بن إلياس ويقال ابن إياس عن صالح بن أبي حسان قال: سمعت سعيد بن المسيب، فذكره.\nقال أبو عيسى: هذا حديث غريب وخالد بن إلياس يضعف.","vol":"4","page":766},{"text":"٢٩١٥ - (س خ ت) أنس بن مالك - ﵁ -: قال: «كان رسولُ الله - ﷺ- إِذا أُتيَ بِطِيبٍ لم يَرُدَّهُ» . أخرجه النسائي.\nوفي رواية البخاري، والترمذي، قال: «كان أنس لا يردُّ الطِّيبَ، وزعم أنس: أَنَّ رسولَ الله - ﷺ- كان لا يردُّ الطِّيب» (١) .\n_________\n(١) رواه البخاري ١٠ / ٣١٢ في اللباس، باب لم يرد الطيب، وفي الهبة، باب مالا يرد من الهدية، والترمذي رقم (٢٧٩٠) في الأدب، باب ما جاء في كراهية رد الطيب، والنسائي ٨ / ١٨٩ في الزينة، باب الطيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/١١٨)، والنسائي (٨/١٨٩) قال: أخبرنا إسحاق. كلاهما - أحمد، وإسحاق - عن وكيع.\n٢ - وأخرجه أحمد (٣/١٣٣)، والترمذي (٢٧٨٩) وفي الشمائل (٢١٧) قال: حدثنا محمد بن بشار - كلاهما - أحمد، وابن بشار - قالا: حدثنا عبد الرحمن بن مهدي.\n٣ - وأخرجه أحمد (٣/٢٦١)، والبخاري (٧/٢١١) قالا: حدثنا الفضل بن دكين.\n٤ - وأخرجه البخاري (٣/٢٠٥) قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث.\nأربعتهم - وكيع، وابن مهدي، والفضل، وعبد الوارث - عن عزرة بن ثابت، عن ثمامة، فذكره.","vol":"4","page":767},{"text":"٢٩١٦ - (د س م) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «من عُرِضَ عليه طِيب فلا يردَّه فإِنه طَيِّب الريح، خفيف المَحْمل» . أَخرجه أبو داود، وزاد النسائي: «وإِنهُ خرج من الجنة» . وأَخرجه مسلم، وقال: «رَيْحَانٌ (١)» بدل «طِيب» (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": قال أهل اللغة في تفسير هذا الحديث: هو كل نبت مشموم طيب الريح، قال القاضي عياض - بعد حكاية ما ذكرناه -: ويحتمل عندي أن يكون المراد به في هذا الحديث: الطيب كله وفي الحديث: كراهة رد الريحان لمن عرض عليه إلا لعذر.\n(٢) رواه مسلم رقم (٢٢٥٣) في الألفاظ، باب استعمال المسك، وأبو داود رقم (٤١٧٢) في الترجل، باب في رد الطيب، والنسائي ٨ / ١٨٩ في الزينة، باب الطيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٢٠) . ومسلم (٧/٤٨) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب. وأبو داود (٤١٧٢) قال: حدثنا الحسن بن علي وهارون بن عبد الله. والنسائي (٨/١٨٩) قال: أخبرني عبيد الله بن فضالة بن إبراهيم.\nستتهم - أحمد بن حنبل، وأبو بكر، وزهير، والحسن، وهارون، وعبيد الله بن فضالة - عن عبد الله ابن يزيد أبي عبد الرحمن المقرئ، قال: حدثنا سعيد بن أبي أيوب. قال: حدثني عبيد الله بن أبي جعفر، عن عبد الرحمن الأعرج، فذكره.\n(*) في رواية مسلم: «من عرض عليه ريحان.» .","vol":"4","page":767},{"text":"٢٩١٧ - (ت) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «ثلاثَةٌ لا تُرَدُّ: الوِسَادَةُ، والدُّهْنُ، والطِّيبُ» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٩١) في الأدب، باب ما جاء في كراهية رد الطيب، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٩٠) وفي الشمائل (٢١٨) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ابن أبي فديك عن عبد الله بن مسلم بن جندب عن أبيه، فذكره.\nقال الترمذي: هذا حديث غريب.","vol":"4","page":768},{"text":"٢٩١٨ - (ت) أبو عثمان النهدي - ﵀ -: قال: قال رسول الله - ﷺ-: «إِذا أُعطِي أحدُكم الريحانَ فلا يردَّه، فإِنه خرج من الجنة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٩٢) في الأدب، باب ما جاء في كراهية رد الطيب، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أبو داود في المراسيل (٩٧) عن وهب بن بقية عن يزيد بن زريع عن حجاج الصواف عن حنان الأسدي عن أبي عثمان النهدي بهذا الترمذي في الاستئذان (٧١: ٣) وفي الشمائل (٣٣: ٦) عن محمد بن حليفة أبي عبيد الله البصري وعمرو بن علي كلاهما عن يزيد بن زريع به وقال: غريب ولا نعرف لحنان غير هذا الحديث عمرو بن علي سقط من بعض النسخ من «الجامع» وثبت في «الشمائل» .\nالأشراف (١٣/٢٧٧) .","vol":"4","page":768},{"text":"٢٩١٩ - (س) محمد بن علي بن أبي طالب (١) - ﵀ -: قال: سألت عائشة: «أكان رسولُ الله - ﷺ- يتطيَّبُ؟ قالت: نعم، بذِكَارَةِ الطِّيب: المِسْكِ والعَنْبَرِ» أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بذِكارَة الطيب): قال الأزهري: روي أنهم كانوا يكرهون المؤنث من الطيب، ولا يرون بذكورته بأسًا، قال: والمراد بالمؤنث: طيب النساء. مثل الخَلوق والزعفران، أما ذكورته، فما لا لون له مثل المسك ⦗٧٦٩⦘ والعود والكافور والعنبر، فعلى هذا التأويل: تكون الذكورة جمع ذكر، وكذلك الذكارة التي جاءت في لفظ الحديث هي أيضًا جمع ذكر.\n_________\n(١) المعروف بابن الحنفية.\n(٢) ٨ / ١٥٠ و١٥١ في الزينة، باب العنبر، وفي إسناده ضعف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٥٠) قال: أخبرنا أبو عبيدة بن أبي السفر، عن عبد الصمد بن عبد الوارث. قال: حدثنا بكر المزلق. قال: حدثنا عبد الله بن عطاء الهاشمي، عن محمد بن علي، فذكره.","vol":"4","page":768},{"text":"٢٩٢٠ - (د ت س) أبو سعيد الخدري - ﵁ -: «أَنَّ رسولَ الله - ﷺ- سُئل عن المسك؟ فقال: هو أَطيبُ طِيبكم» . أخرجه أَبو داود، والترمذي. إِلا أن في رواية أبي داود: «أطيَبُ الطِّيبِ المِسكُ» . وللنسائي مثله، وله في أخرى، قال: «من خير طيبكم المسكُ» (١) .\n_________\n(١) رواه أبو داود رقم (٣١٥٨) في الجنائز، باب في المسك للميت، والترمذي رقم (٩٩١) في الجنائز، باب ما جاء في المسك للميت، والنسائي ٤ / ٣٩ في الجنائز، باب المسك، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/٣١ و٤٧) قال: حدثنا وكيع. وفي (٣/٨٧) قال: حدثنا هاشم بن القاسم. والترمذي (٩٩١) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود وشبابة. وفي (٩٩٢) قال: حدثنا سفيان بن وكيع، قال: حدثنا أبي. والنسائي (٤/٣٩) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود، وشبابة. أربعتهم - وكيع، وهاشم، وأبو داود، وشبابة - قالوا: حدثنا شعبة، قال: حدثنا خليد ابن جعفر.\n٢ - وأخرجه أحمد (٣/٣٦) قال: حدثنا عبد الرحمن بن مهدي. وفي (٣/٦٢) قال: حدثنا زيد بن الحباب. وأبو داود (٣١٥٨) قال: حدثنا مسلم بن إبراهيم. والنسائي (٤/٤٠) قال: أخبرنا علي بن الحسين الدرهمي، قال: حدثنا أمية بن خالد. أربعتهم - عبد الرحمن، وزيد، ومسلم، وأمية - عن المستمر بن الريان.","vol":"4","page":769},{"text":"٢٩٢١ - (م س) نافع - مولى ابن عمر - ﵃ -: قال: «كان ابن عمرَ يَسْتَجمِرُ بالأَلُوَّةِ غير مُطَرَّاةٍ، وبكافُورٍ يَطرَحهُ مع الأَلُوَّةِ، ويقول: هكذا كانَ يَسْتَجْمِرُ رسول الله - ﷺ-» أَخرجه مسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يستجمر): الاستجمار التبخر، وهو استفعال من المجمرة، وهي التي توضع فيها النار.\n(بالألُوة): الألوة بفتح الهمزة وضمها: العود الذي يُتَبَخّر به. ⦗٧٧٠⦘\n(مُطرَّاة): العود المُطرَّى هو المُربَّى المُطيَّب، ومثله عسل مُطَرى أي: مُرَبَّى بالأفاويه.\n_________\n(١) رواه مسلم رقم (٢٢٥٤) في الألفاظ، باب استعمال المسك، والنسائي ٨ / ١٥٦ في الزينة، باب البخور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٧/٤٨) قال: حدثني هارون بن سعيد الأيلي، وأبو طاهر، وأحمد بن عيسى والنسائي (٨/١٥٦) قال: أخبرنا أحمد بن عمرو بن السرح أبو طاهر.\nثلاثتهم - هارون، وأبو طاهر أحمد بن عمرو، وأحمد بن عيسى - عن ابن وهب، قال: أخبرني مخرمة، عن أبيه، عن نافع، فذكره.","vol":"4","page":769},{"text":"٢٩٢٢ - (د) أنس بن مالك - ﵁ -: قال: «كانت لرسولِ الله - ﷺ- سُكَّةٌ يتطيَّب منها» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٦٢) في الترجل، باب ما جاء في استحباب الطيب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٦٢) قال: حدثنا نصر بن علي. والترمذي في الشمائل (٢١٦) قال: حدثنا محمد بن رافع كلاهما - نصر، وابن رافع - قالا: حدثنا أبو أحمد الزبيري، عن شيبان بن عبد الرحمن عن عبد الله بن المختار عن موسى بن أنس، فذكره.","vol":"4","page":770},{"text":"٢٩٢٣ - (ت س) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «طِيبُ الرِّجال: ما ظهر رِيحُهُ وخَفي لونه، وطيبُ النساء: ما ظهر لونُه وخَفيَ رِيحُهُ» . أخرجه الترمذي، والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٢٧٨٨) في الأدب، باب ما جاء في طيب الرجال والنساء، والنسائي ٨ / ١٥١ في الزينة، باب الفصل بين طيب الرجال وطيب النساء، وهو حديث صحيح، يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٨٧) حدثنا محمود بن غيلان حدثنا أبو داود الجفري عن سفيان عن الجريري عن أبي نضرة عن رجل عن أبي هريرة، فذكره.\nوأخرجه النسائي (٨/١٥١) أخبرنا أحمد بن سليمان قال: حدثنا أبو داود يعني الحفري عن سفيان عن الجريري عن أبي نضرة عن رجل عن أبي هريرة.","vol":"4","page":770},{"text":"٢٩٢٤ - (ت) عمران بن حصين - ﵁ -: قال: قال رسول الله - ﷺ-: «إِنَّ خَيرَ طيبِ الرِّجال: ما ظهر ريحه، وخفي لونه، وخير طيب النساء: ما ظهر لونه وخفي ريحُه، ونهى عن الميِثَرَةِ الأُرْجُوَان» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٨٩) في الأدب، باب ما جاء في طيب الرجال والنساء، وهو حديث حسن، يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٤٢) قال: حدثنا روح. وأبو داود (٤٠٤٨) قال: حدثا مخلد بن خالد، قال: حدثنا روح. والترمذي (٢٧٨٨) قال: حدثنا محمد بن بشار، قال: حدثنا أبو بكر الحنفي.\nكلاهما -روح، وأبو بكر الحنفي - عن سعيد بن أبي عروبة، عن قتادة، عن الحسن، فذكره.","vol":"4","page":770},{"text":"٢٩٢٥ - (ت د س) أبو موسى الأشعري - ﵁ -: قال: قال رسول الله - ﷺ-: «كلُّ عينٍ زانيةٌ، وإِن المرأة إِذا استَعطَرَتْ فمرَّت ⦗٧٧١⦘ بالمجلس فهي كذا وكذا - يعني: زانية» . أَخرجه الترمذي، وعند أبي داود، قال: «إِن المرأة إِذا استعطرت، فمرَّت على القوم لِيَجِدُوا ريحها، فهي كذا وكذا» قال قولًا شديدًا.\nوعند النسائي مثل أَبي داود، إِلا أنه قال: «ليجدوا ريحها فهي زانية» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استعطرت): استفعلت من العطر، والعطر الطيب.\n_________\n(١) رواه الترمذي رقم (٢٧٨٧) في الأدب، باب ما جاء في كراهية خروج المرأة متعطرة، وأبو داود رقم (٤١٧٤) و(٤١٧٥) في الترجل، باب في المرأة تتطيب للخروج، والنسائي ٨ / ١٥٣ في الزينة، باب ما يكره للنساء من الطيب، وهو حديث حسن، وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٩٤ و٤١٣) قال: حدثنا مروان بن معاوية. وفي (٤/٤٠٠ و٤٠٧) قال: حدثنا يحيى بن سعيد. وفي (٤/٤١٨) قال: حدثنا عبد الواحد، وروح بن عبادة. وعبد بن حميد (٥٥٧) قال: حدثنا روح بن عبادة. وأبو داود (٤١٧٣) قال: حدثنا مسدد، قال: حدثنا يحيى. والترمذي (٢٧٨٦) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان. والنسائي (٨/١٥٣) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. وابن خزيمة (١٦٨١) قال: حدثنا محمد بن رافع، قال: حدثنا النضر بن شميل.\nستتهم - مروان، ويحيى، وعبد الواحد، وروح، وخالد بن الحارث، والنضر - عن ثابن بن عمارة الحنفي، عن غنيم بن قيس، فذكره.\n* أخرجه الدارمي (٢٦٤٩) قال: أخبرنا أبو عاصم، عن ثابت بن عمارة، عن غنيم بن قيس، عن أبي موسى، أيما امرأة استعطرت، ثم خرجت ليجدوا ريحها فهي زانية. وكل عين زان. «موقوفا» وقال أبو عاصم: يرفعه بعض أصحابنا.\n(*) الروايات مطولة ومختصرة. وهذا لفظ الترمذي.","vol":"4","page":770},{"text":"٢٩٢٦ - (م د س) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «أيُّما امرأةٍ أصابت بَخُورًا، فلا تَشهدْ معنا العِشاء الآخرةَ» . أَخرجه مسلم، وأبو داود، والنسائي.\nوفي رواية لأبي داود، قال: «لَقِيَتْهُ امرأَة، فوجد منها ريح الطيب، ولِذَيلِها إعصارٌ، فقال: يا أَمَةَ الجَبَّارِ، جِئْتِ مِن المسجد؟ قالت: نعم، قال: وله تَطَيَّبْتِ؟ قالت: نعم، قال: إِني سمعت حِبِّي أبا القاسم - ﷺ- يقول: لا تُقْبَلُ صلاةُ امرأة تطيبت للمسجد، حتى تغتَسِل غُسلها من الجنابة» .\nوللنسائي أيضًا، قال: «إِذا خرجت المرأة إِلى المسجد فَلْتَغْتَسِلْ من الطيب، ⦗٧٧٢⦘ كما تغتسلُ من الجنابة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إعصار): شبه ما كانت تثيره أذيالها من التراب بالإعصار وهي الزوبعة.\n(يا أمة الجبار): إنما أضاف الأمة ها هنا إلى الجبار، دون باقي أسماء الله تعالى، لأن الحال التي كانت عليها المرأة من الفخر والكبرياء بالطيب الذي تطيبت به، وجر أذيالها، والعُجب بنفسها، اقتضى أن يضيف اسمها إلى اسم الجبار، تصغيرًا لشأنها، وتحقيرًا لها عند نفسها، وهذا من أحسن التعريض، وأشبهه بمواقع الخطاب.\n_________\n(١) رواه مسلم رقم (٤٤٤) في الصلاة، باب خروج النساء إلى المساجد، وأبو داود رقم (٤١٧٥) في الترجل، باب في رد الطيب، والنسائي ٨ / ١٥٤ في الزينة، باب النهي للمرأة أن تشهد الصلاة إذا أصابت من البخور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٠٤) قال: حدثنا أبو عامر. ومسلم (٢/٣٣) قال: حدثنا يحيى بن يحيى، وإسحاق بن إبراهيم. وأبو داود (٤١٧٥) قال: حدثنا النفيلي، وسعيد بن منصور. والنسائي (٨/١٥٤ و١٩٠) قال: أخبرنا محمد بن هشام بن عيسى البغدادي.\nستتهم - أبو عامر، ويحيى، وإسحاق، والنفيلي، وسعيد بن منصور، ومحمد بن هشام - عن عبد الله ابن محمد، أبو علقمة الفروي، عن يزيد بن خصيفة، عن بسر بن سعيد، فذكره.\n(*) قال أبو عبد الرحمن النسائي: لا أعلم أحدا تابع يزيد بن خصيفة، عن بسر بن سعيد، على قوله عن أبي هريرة. وقد خالفه يعقوب بن عبد الله بن الأشج رواه عن زينب الثقفية.","vol":"4","page":771},{"text":"٢٩٢٧ - (م س ط) زينب - امرأة ابن مسعود - ﵄ -: قالت: قال لنا رسول الله - ﷺ-: «إِذا شَهدَتْ إِحداكُنَّ المسجد، فلا تَمسَّ طِيبًا» . وفي رواية: «إِذا شَهدَتْ إحداكن العشاءَ، فلا تَطَيَّبْ تلك الليلة» . أَخرجه مسلم، والنسائي.\nوأَخرجه الموطأ عن بُسرِ بن سعيد مرسلًا، أَنَّ رسولَ اللهِ -ﷺ ⦗٧٧٣⦘ قال: «إِذا شهدت إِحداكنَّ صلاة العشاء، فلا تَمَسَّ طيبًا» . وأخرج النسائي أيضًا هذه الرواية عن زينب (١) .\n_________\n(١) رواه مسلم رقم (٤٤٣) في الصلاة، باب خروج النساء إلى المساجد، والنسائي ٨ / ١٥٤ في الزينة، باب النهي للمرأة أن تشهد الصلاة إذا أصابت بخورًا، ورواه مالك في \" الموطأ \" بلاغًاَ ١ / ١٩٨ في القبلة، باب ما جاء في خروج النساء إلى المساجد، وسنده منقطع، وقد وصله مسلم والنسائي عن زينب امرأة عبد الله بن مسعود فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٦٣) قال: حدثنا يحيى، عن ابن عجلان. وفي (٦/٣٦٣) قال: حدثنا يعقوب وسعد. قالا: حدثنا أبي، عن صالح، عن محمد بن عبد الله بن عمرو بن هشام. ومسلم (٢/٣٣) قال: حدثنا هارون بن سعى الأيلي. قال: حدثنا ابن وهب. قال: أخبرني مخرمة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن سعيد القطان، عن محمد بن عجلان. والنسائي (٨/١٥٤ و١٨٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير، عن ابن عجلان. وفي (٨/١٥٥) قال: أخبرنا أبو بكر بن علي. قال: حدثنا منصور بن أبي مزاحم. قال: أنبأنا إبراهيم بن سعد، عن أبيه، عن محمد بن عبد الله بن عمرو بن هشام. وفي (٨/١٨٩ و١٩٠) قال: أنبأنا عبيد الله بن سعيد. قال: حدثنا يحيى، عن ابن عجلان. (ح) وأخبرنا أحمد بن سعيد. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا أبي، عن صالح، عن محمد بن عبد الله بن عمرو بن هشام. (ح) وحدثنا قتيبة. قال: حدثنا الليث، عن ابن أبي جعفر. وابن خزيمة (١٦٨٠) قال: حدثنا محمد بن بشار ويحيى بن حكيم. قالا: حدثنا يحيى بن سعيد. قال: حدثنا ابن عجلان. أربعتهم - محمد بن عجلان، ومحمد بن عبد الله، ومخرمة بن بكير، وعبيد الله بن أبي جعفر - عن بكير بن عبد الله بن الأشج.\n٢ - وأخرجه النسائي (٨/١٥٥) قال: أخبرني يوسف بن سعيد. قال: بلغني عن حجاج، عن ابن جريج. قال: أخبرني زياد بن سعد، عن ابن شهاب.\nكلاهما - بكير بن عبد الله، وابن شهاب - عن بسر بن سعيد، فذكره.\n(*) قال النسائي: وهذا الحديث غير محفوظ من حديث الزهري.\n* وأخرجه النسائي (٨/١٥٤) قال: أخبرني هلال بن العلاء بن هلال. قال: حدثنا معلى بن أسد. قال: حدثنا وهيب، عن محمد بن عجلان، عن يعقوب بن عبد الله بن الأشج، عن بسر بن سعيد، فذكره.\n(*) قال النسائي: حديث يحيى وجرير أولى بالصواب من حديث وهيب بن خالد.\n* وأخرجه النسائي (٨/١٥٥) قال: أخبرني أحمد بن سعيد بن يعقوب الحمصي، قال: حدثنا عثمان بن سعيد. قال: حدثنا الليث، عن بكير بن الأشج، عن بسر بن سعيد، فذكره. ليس فيه «ابن أبي جعفر» .","vol":"4","page":772},{"text":"<span data-type=\"title\" id=toc-568>الباب السادس: في أمور من الزينة متعددة، والأحاديث فيها منفردة ومشتركة</span>\nوهي خمسة أنواع:<span data-type=\"title\" id=toc-569> نوع أول</span>\n٢٩٢٨ - (خ م ط ت د س) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله -ﷺ- يقول: «الفِطْرة خمس: الخِتَانُ، والاستِحدادُ، وقَصُّ الشارب، وتقليمُ الأظفار، ونَتْفُ الإِبْط» .\nوفي رواية: «الفطرة خمس - أو خمس من الفطرة - ... وذكر نحوه» . أَخرجه الجماعة (١) . ⦗٧٧٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاستحداد): [استعمال الحديدة] لحلق العانة ونحو ذلك من التنظيف الذي تحتاج المرأة إليه.\n_________\n(١) رواه البخاري ١٠ / ٢٨٢ - ٢٩٣ في اللباس، باب قص الشارب، وباب تقليم الأظفار، وفي الاستئذان، باب الختان بعد الكبر، ونتف الإبط، ومسلم رقم (٢٥٧) في الطهارة، باب خصال الفطرة، والموطأ ٢ / ٩٢١ في صفة النبي ﷺ، باب ما جاء في السنة في الفطرة، والترمذي رقم (٢٧٥٧) في الأدب، باب ما جاء في تقليم الأظفار، وأبو داود رقم (٤١٩٨) في الترجل، باب في أخذ الشارب، والنسائي ١ / ١٤ و١٥ في الطهارة، باب تقليم الأظفار، وباب نتف الإبط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٣٦) قال: حدثنا سفيان. وأحمد (٢/٢٢٩) قال: حدثنا معتمر. عن معمر. وفي (٢/٢٣٩) قال: حدثنا سفيان. وفي (٢/٢٨٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٤١٠ و٤٨٩) قال: حدثنا محمد بن جعفر. قال: حدثنا معمر. والبخاري (٧/٢٠٦) قال: حدثنا علي. قال: حدثنا سفيان. وفي (٧/٢٠٦) قال: حدثنا أحمد بن يونس. قال: حدثنا إبراهيم بن سعد. وفي (٨/٨١) . وفي الأدب المفرد (١٢٩٢) قال: حدثنا يحيى بن قزعة. قال: حدثنا إبراهيم بن سعد. ومسلم (١/١٥٢) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب، جميعا عن سفيان. وفي (١/١٥٣) قال: حدثني أبو الطاهر وحرملة بن يحيى. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (٤١٩٨) قال: حدثنا مسدد. قال: حدثنا سفيان. وابن ماجة (٢٩٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والترمذي (٢٧٥٦) قال: حدثنا الحسن ابن علي الخلال وغير واحد. قالوا: حدثنا عبد الرزاق. قال: أخبرنا معمر. والنسائي (١/١٣) . وفي الكبرى (١٠) قال: أخبرنا الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن وهب، عن يونس. وفي (١/١٤ و٨/١٨١) . وفي الكبرى (١١) قال: أنبأنا محمد بن عبد الأعلى. قال: حدثنا المعتمر، وهو ابن سليمان. قال: سمعت معمرا. وفي (١/١٥) . وفي الكبرى (٩) قال: أخبرنا محمد بن عبد الله بن يزيد. قال: حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، ومعمر، وإبراهيم بن سعد، ويونس - عن الزهري، عن سعيد بن المسيب فذكره.","vol":"4","page":773},{"text":"٢٩٢٩ - (خ س) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «من الفطرة: حَلقُ العانة، وتقليم الأظفار، وقص الشارب» . أخرجه البخاري. وفي رواية النسائي، قال: «الفطرة: قصُّ الأظفار، وأَخذ الشارب، وحلق العانة» (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٩٥ في اللباس، باب تقليم الأظفار، وباب قص الشارب، والنسائي ٨ / ١٥ في الزينة، باب حلق العانة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١١٨) (٥٩٨٨) قال: حدثنا إسحاق بن سليمان. والبخاري (٧/٢٠٦) قال: حدثنا أحمد بن أبي رجاء، قال: حدثنا إسحاق بن سليمان. والنسائي (١/١٥) . وفي الكبرى (١٢) قال: أخبرنا الحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن وهب.\nكلاهما (إسحاق بن سليمان، وابن وهب) عن حنظلة بن أبي سفيان، عن نافع، فذكره.\n* أخرجه البخاري (٧/٢٠٥) قال: حدثنا المكي بن إبراهيم، عن حنظلة،عن نافع. قال أصحابنا عن المكي: عن ابن عمر، ﵄، عن النبي -ﷺ-، قال: من الفطرة قص الشارب.\n(*) وفي هذا الإسناد خلاف شديد حول قول البخاري: «قال أصحابنا عن المكي: عن ابن عمر ﵄» .انظر «فتح الباري» (١٠/٣٣٥) . ولم يذكر المزي في «تحفة الأشراف» في ترجمة حنظلة بن أبي سفيان، عن نافع، هذا الحديث، ولا حديث إسحاق بن سليمان.","vol":"4","page":774},{"text":"٢٩٣٠ - (م ت د س) عائشة - ﵂ -: قالت: قال رسول الله - ﷺ-: «عَشرٌ من الفطرة: قَصُّ الشارب، وإِعفاء اللحية، والسواكُ، واستنشاق الماء، وقَصُّ الأظفار، وغسل البَرَاجِمِ (١)، ونتف الإِبْط، وحلق العانة، وانتقاص الماء» . قال مصعب بن شيبة: «ونسيت العاشرة، إِلا أن تكون: المضمضة» . قال وكيع: «انتقاص الماء»، يعني: الاستنجاء. أَخرجه مسلم، والترمذي، وأبو داود، والنسائي (٢) . ⦗٧٧٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انتقاص الماء): أراد انتقاص البول بالماء إذا غسل المذاكير به، وقيل: هو الانتضاح به.\n_________\n(١) هي العقد التي في ظهور الأصابع يجتمع فيها الوسخ، والواحدة: برجمة، بضم الباء.\n(٢) رواه مسلم رقم (٢٦٠) في الطهارة، باب خصال الفطرة، وأبو داود رقم (٥٣) في الطهارة، باب السواك من الفطرة، والترمذي رقم (٢٧٥٨) في الأدب، باب ما جاء في تقليم الأظفار، والنسائي ٨ / ١٢٦ و١٢٧ في الزينة، باب من السنن الفطرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٣٧) قال: حدثنا وكيع. ومسلم (١/١٥٣ و١٥٤) قال: حدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة وزهير بن حرب. قالوا: حدثنا وكيع. (ح) وحدثنا أبو كريب. قال: أخبرنا ابن أبي زائدة. وأبو داود (٥٣) قال: حدثنا يحيى بن معين. قال: حدثنا وكيع. وابن ماجة (٢٩٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. والترمذي (٢٧٥٧) قال: حدثنا قتيبة وهناد. قالا: حدثنا وكيع. والنسائي (٨/١٢٦) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا وكيع. وابن خزيمة (٨٨) قال: حدثنا يوسف بن موسى. قال: حدثنا وكيع (ح) وحدثنا محمد بن رافع. قال: حدثنا عبد الله بن نمير. (ح) وحدثنا عبدة بن عبد الله الخزاعي. قال: أخبرنا محمد بن بشر.\nأربعتهم - وكيع، ويحيى بن زكريا بن أبي زائدة، وابن نمير، وابن بشر- عن زكريا بن أبي زائدة، عن مصعب بن شيبة، عن طلق بن حبيب، عن عبد الله بن الزبير، فذكره.\n* أخرجه النسائي (٨/١٢٨) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر. عن أبيه. (ح) وأخبرنا قتيبة. قال: حدثنا أبو عوانة، عن أبي بشر.\nكلاهما - سليمان التيمي، وأبو بشر جعفر بن إياس - عن طلق بن حبيب. قال: عشرة من السنة.. فذكره «موقوفا» .\n(*) قال أبو عبد الرحمن النسائي: وحديث سليمان التيمي وجعفر بن إياس أشبه بالصواب من حديث مصعب بن شيبة، ومصعب منكر الحديث.","vol":"4","page":774},{"text":"٢٩٣١ - (د) عمار بن ياسر - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِن من الفِطرةِ: المضمضة، والاستنشاق ... فذكر نحوه» . ولم يذكر: «إعفاء اللحية» . وزاد: «والخِتَان»، وقال: «والانتضَاحُ»، ولم يذكر «انتقاص الماء»، يعني الاستنجاء، أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٤) في الطهارة، باب السواك من الفطرة، وإسناده ضعيف، ولكن له شواهد صحيحة بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٦٤) قال: حدثنا عفان. وأبو داود (٥٤) قال: حدثنا داود بن شبيب. وابن ماجة (٢٩٤) قال: حدثنا سهل بن أبي سهل ومحمد بن يحيى، قالا: حدثنا أبو الوليد.\nثلاثتهم- عفان، وداود، وأبو الوليد - عن حماد بن سلمة، عن علي بن زيد، عن سلمة بن محمد بن عمار بن ياسر، فذكره.\n* أخرجه أبو داود (٥٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن علي بن زيد، عن سلمة بن محمد بن عمار بن ياسر، عن أبيه، عن عمار بن ياسر، فذكره. زاد فيه موسى: «عن أبيه» .\n* جاء في سنن ابن ماجة: حدثنا جعفر بن أحمد بن عمر، قال: حدثنا عفان بن مسلم، قال: حدثنا حماد بن سلمة، عن علي بن زيد. مثله «يعني مثل حديث أبي الوليد» .\n(*) وهذا ليس من رواية ابن ماجة وإنما من الرواة عنه، ولم يذكره المزي في «تحفة الأشراف» وليس في رواة الكتب الستة من اسمه «جعفر بن أحمد» .وقد ذكرناه هذا لئلا يستدرك علينا.","vol":"4","page":775},{"text":"٢٩٣٢ - (د ت م س) أنس بن مالك - ﵁ -: قال: «وُقِّتَ لنا - وفي رواية، قال: وَقَّتَ لنا رسولُ الله - ﷺ- في قَصِّ الشارب، وتقليم الأظفار، ونتف الإِبط، وحلق العانة: أن لا نَترُكَ أكثر من أربعين ليلة» . أخرجه أبو داود، والترمذي، ومسلم، والنسائي.\nوقال أبو داود: «وُقِّتَ لنا»، أصح، وقال النسائي: «أكثر من أربعين يومًا»، وقال مرة: «أربعين ليلة» (١) .\n_________\n(١) رواه مسلم رقم (٢٥٨) في الطهارة، باب خصال الفطرة، وأبو داود رقم (٤٢٠٠) في الترجل، باب في أخذ الشارب، والترمذي رقم (٢٧٥٩) في الأدب، باب ما جاء في التوقيت في تقليم الأظافر، والنسائي ١ / ١٥ و١٦ في الطهارة، باب التوقيت في قص الشارب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/١٢٢ و٢٠٣) قال: حدثنا يزيد بن هارون. وفي (٣/٢٥٥) قال: حدثنا محمد بن يزيد. وأبو داود (٤٢٠٠) قال: حدثنا مسلم بن إبراهيم. والترمذي (٢٧٥٨) قال: حدثنا إسحاق بن منصور قال: أخبرنا عبد الصمد بن عبد الوارث. أربعتهم (يزيد، ومحمد، ومسلم، وعبد الصمد) عن صدقة بن موسى الدقيقي.\n٢ - وأخرجه مسلم (١/١٥٣) قال: حثنا يحيى بن يحيى. وقتيبة بن سعيد. وابن ماجة (٢٩٥) قال: حدثنا بشر بن هلال. والترمذي (٢٧٥٩)، والنسائي في الكبرى (١٥) وفي الصغرى (١/١٥) . قال الترمذي: حدثنا. وقال النسائي: أخبرنا قتيبة. ثلاثتهم - يحيى، وقتيبة، وبشر - عن جعفر بن سليمان الضبيعي.\nكلاهما - صدقة، وجعفر- عن أبي عمران الجوني، عبد الملك بن حبيب، فذكره.","vol":"4","page":775},{"text":"نوع ثانٍ\n٢٩٣٣ - (خ م) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «اختَتَنَ إِبراهيم بالقَدُّومِ» . وقال بعضهم: مُخَفَّفًا، وقال أبو الزِّناد: «القدَّوم» مشددة، موضع. أخرجه البخاري، ومسلم.\nوزاد في رواية، قال: «اختتن إبراهيم، وهو ابن ثمانين سنة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالقدوم): القدوم - بالتخفيف - آلة النجار معروفة، وبالتشديد: اسم موضع، وقيل: هو بالتخفيف أيضًا.\n_________\n(١) رواه البخاري ١١ / ٧٤ و٧٥ في الاستئذان، باب الختان بعد الكبر، وفي الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾، ومسلم رقم (٢٣٧٠) في الفضائل، باب من فضائل إبراهيم الخليل ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٢) قال: حدثنا علي بن حفص. قال: أخبرنا ورقاء. وفي (٢/٤١٧) قال: حدثنا قتيبة. قال: حدثنا المغيرة بن عبد الرحمن القرشي. والبخاري (٤/١٧٠ و٨/٨١) قال: حدثنا قتيبة بن سعيد. قال: حدثنا مغيرة بن عبد الرحمن القرشي. وفي (٤/١٧٠ و٨/٨١) وفي «الأدب المفرد» (١٢٤٤) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٧/٩٧) قال: حدثنا قتيبة ابن سعيد. قال: حدثنا المغيرة، يعني ابن عبد الرحمن الحزامي.\nثلاثتهم - ورقاء، ومغيرة، وشعيب - عن أبي الزناد، عن الأعرج، فذكره.\nورواه عن أبي هريرة أيضا عجلان.\nأخرجه أحمد (٢/٤٣٥) قال: حدثنا يحيى، عن ابن عجلان، قال: سمعت أبي يحدث. فذكره.","vol":"4","page":776},{"text":"٢٩٣٤ - (ط) يحيى بن سعيد - ﵀-: أنه سمع سعيد بن المسيب يقول: «كان إبراهيمُ خليل الرَّحمن أولَ الناس ضَيَّفَ الضَّيفَ، وأولَ الناس اختتن، وأول الناس قَصَّ شاربه، وأَول الناس رأى الشَّيب، فقال: يا ربِّ ما هذا؟ قال الربُّ ﵎: وَقَارٌ يا إِبراهيم، قال: ربِّ زِدني وقَارًا» . أَخرجه الموطأ (١) . ⦗٧٧٧⦘\nزاد رزين: «واختتن وهو ابن مائة وعشرين سنة، ثم عاش بعدُ ثمانين» . وفي رواية: «اختتن بعد ثمانين» .\n_________\n(١) ٢ / ٩٢٢ في صفة النبي ﷺ، باب ما جاء في السنة في الفطرة، وهو مرسل صحيح، قال الزرقاني في \" شرح الموطأ \": وصله ابن عدي والبيهقي عن أبي هريرة عن النبي ﷺ أنه قال: ... وذكر الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٤/٣٦١) عن يحيى بن سعيد عن سعيد بن المسيب أنه قال، فذكره.","vol":"4","page":776},{"text":"٢٩٣٥ - (خ) سعيد بن جبير: قال: سئل ابن عباس - ﵄ -: «مِثْلُ مَن أَنت حين قُبِضَ رسول الله -ﷺ-؟ قال: أَنا يومئذ مَخَتُون. قال: وكانوا لا يَخْتِنُون الرجلَ حتى يدركَ» . أخرجه البخاري.\nوفي رواية، قال: «قُبِضَ رسول الله - ﷺ- وأنا خَتِينٌ» (١) .\n_________\n(١) ١١ / ٧٥ و٧٦ في الاستئذان، باب الختان بعد الكبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٦٢٩٩) حدثنا محمد بن عبد الرحيم أخبرنا عباد بن موسى حدثنا إسماعيل بن جعفر عن إسرائيل عن أبي إسحاق عن سعيد بن جبير،فذكره.","vol":"4","page":777},{"text":"٢٩٣٦ - (د) أم عطية - ﵂ -: «أَن امرأة كانت تَخْتِنُ النساءَ في المدينة، فقال لها رسولُ الله - ﷺ-: لا تَنْهَكي، فإن ذلك أحظَى للمرأة، وأحبُّ لِلبَعْل» . قال أبو داود: هذا الحديث ضعيف، وراويه مجهول (١) .\nوفي رواية ذكرها رزين: فقال لها: «أَشِمِّي ولا تَنْهكي، فإِنه أَنْوَرُ للوجه، وأحظى عند الرجل» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أشمي): الإشمام أخذ اليسير في خفض المرأة، والخفض: ختن النساء، والمرأة التي تفعل ذلك تسمى خافضة ⦗٧٧٨⦘\n(ولا تنهكي): والنَّهك: المبالغة في القطع.\n_________\n(١) رقم (٥٢٧١) في الأدب، باب ما جاء في الختان، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٧١) قال: حدثنا سليمان بن عبد الرحمن وعبد الوهاب بن عبد الرحيم الأشجعي، قالا: حدثنا مروان، قال: حدثنا محمد بن حسان، قال عبد الوهاب: الكوفي، عن عبد الملك بن عمير، فذكره.\n(*) قال أبو داود: روي عن عبيد الله بن عمرو، عن عبد الملك بمعناه وإسناده. قال أبو داود: ليس هو بالقوي. وقد روي مرسلا. قال أبو داود: ومحمد بن حسان مجهول. وهذا الحديث ضعيف.","vol":"4","page":777},{"text":"<span data-type=\"title\" id=toc-571>نوع ثالث</span>\n٢٩٣٧ - (خ م س) أبو هريرة - ﵁ -: قال: أُتيَ عمرُ بامرأةٍ تَشِمُ، فقام عمر في الناس، فقال: أُنْشُدكم الله، من سمع النبي -ﷺ- في الْوَشْمِ؟ قال: أبو هريرة، فقلت: أَنا سمعتُ، قال: ما سمعتَ؟ قال: سمعتُ رسولَ الله - ﷺ- يقول: «لا تَشِمْنَ، ولا تَسْتَوشِمْنَ» .\nوفي رواية: أَنَّ النبي - ﷺ- قال: «لعن الله الواصلةَ والمُستَوصِلَةَ، والواشِمَة والمُستَوشِمَة» .\nوفي أخرى: أن النبي - ﷺ- قال: «العَينُ حَقٌّ، ونهى عن الْوَشْمِ» . أَخرجه البخاري، ومسلم، وأَخرج النسائي الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الواشمة): الوشم يكون في اللثة والشفة، بأن يغير لونها بزرقة أو خضرة أو سواد، والواشمة: التي تفعل ذلك بالنساء، والمستوشمة التي تطلب أن يفعل بها ذلك.\n_________\n(١) رواه البخاري ١٠ / ٣١٩ في اللباس، باب الواشمة، وباب المستوشمة، وفي الطب، باب العين حق، ومسلم رقم (٢١٨٧) في السلام، باب الطب والمرض والرقى، والنسائي ٨ / ١٤٨ في الزينة، باب الموتشمات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٢١٤) قال: حدثنا زهير بن حرب. والنسائي (٨/١٤٨) قال: أخبرنا إسحاق بن إبراهيم.\nكلاهما - زهير، وإسحاق - عن جرير عن عمارة عن أبي زرعة، فذكره.\nورواية «العين حق، ونهى عن الوشم» .\nأخرجها أحمد (٢/٣١٩) . والبخاري (٧/١٧١) قال: حدثنا إسحاق بن نصر، وفي (٧/٢١٤) قال: حدثني يحيى. ومسلم (٧/١٣) قال: حدثنا محمد بن رافع، وأبو داود (٣٨٧٩) قال: حدثنا أحمد بن حنبل.\nأربعتهم - أحمد بن حنبل، وإسحاق بن نصر، ويحيى، ومحمد بن رافع- عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\nرواية محمد بن رافع ليس فيها الوشم.","vol":"4","page":778},{"text":"٢٩٣٨ - (خ م ت د س) عبد الله بن مسعود - ﵁ -: قال: «لعن اللهُ الواشِماتِ والمستوشمات، والمُتنَمِّصَاتِ، والمُتَفَلِّجات لِلْحُسْن، المُغَيِّرَاتِ خَلقَ الله، فبلغ ذلك امرأة من بني أسَد، يقال لها: أمُّ يعقوب، وكانت تقرأ القرآن، فأتته، فقالت: ما حديثٌ بلغني عنك: أنك قلت: كذا وكذا ... وذكَرَتْهُ؟ فقال عبد الله: ومالي لا أَلعن من لعن رسولُ الله - ﷺ-، وهو في كتاب الله؟ فقالت المرأة: لقد قرأتُ ما بين لَوْحي المصحف، فما وجدتُه، قال: إِن كنتٍ قرأتِيهِ لقد وَجَدْتيه، قال الله ﷿: ﴿وَما آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ [الحشر: ٧] قالت: إِني أرى شيئًا من هذا على امرأتك الآن؟ قال: اذْهبي فانظُري، فذهبت فلم تَرَ شيئًا، فجاءت، فقالت: ما رأَيت شيئًا، فقال: أما لو كان ذلك لم نُجَامِعْها» .\nوفي رواية مختصرًا: «أَنه لعن الواشِمَات» لم يزد. أخرجه البخاري، ومسلم. وأخرج الترمذي المسند منه فقط، وترك الحكاية مع المرأَة وعند أَبي داود زيادة «والواصلات» .\nوأخرجه النسائي قال: «إِن امْرَأَة أَتتْ عبدَ الله بن مسعود، فقالت: إني امرأَة زَعْرَاءُ، أَيَصْلُحُ أن أصلَ في شعري؟ فقال: لا، فقالت: أشيءٌ سَمعتَه من رسول الله - ﷺ-، أو شيءٌ تجدهُ في كتاب الله؟، قال: بل سمعتُه من رسول الله -ﷺ-، وأَجده في كتاب الله - وساق الحديث» . ولم يذكر لفظه. ⦗٧٨٠⦘\nوأخرج في أخرى، قال: «لعن رسول الله - ﷺ- الواشِمَاتِ والمُستوشمات، والمُتَنَمِّصاتِ، والمُتَفَلِّجَاتِ لِلْحُسْنِ المُغَيِّرَاتِ» .\nوفي أخرى قال: «سمعتُ رسول الله - ﷺ- يلعن المتنمصات، والمتفلجات، والمستوشمات اللاتي يُغَيِّرْنَ خلق الله تعالى» .\nوله في أخرى، قال: «لعن رسول الله - ﷺ- الواشمة والمستوشمة، والواصلة والموصولة، وآكل الرِّبا ومُوكلَه، والمُحَلِّلَ والمُحَلَّلَ له» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المتنمصات): النمص ترقيق الحواجب وتدقيقها طلبًا لتحسينها والنامصة التي تصنع ذلك بالمرأة، والمتنمصة التي تأمر من يفعل ذلك بها، والمنماص المنقاش.\n(المتفلجات): الفلج تباعد ما بين الثنايا، والمتفلجة التي تتكلف فعل ذلك بها بصناعة وهو محبوب إلى العرب، مستحسن عندهم، فمن فعل ذلك طلبًا للحسن فهو مذموم. ⦗٧٨١⦘\n(زعراء): الزعر - بالتحريك - قلة الشعر، رجل أزعر، وامرأة زعراء.\n(المحلل): هو الذي يتزوج مطلقة الغير ليحلها لزوجها المطلِّق إذا هو دخل بها، ثم طلقها، والمحلَّل له: هو الزوج الأول المطلِّق، وهذا الفعل إذا جرى بهذا الشرط والقرار فيما بينهما، فهو مذموم، أما إذا وقع اتفاقًا من غير قصد إليه فليس بمذموم.\n_________\n(١) رواه البخاري ١٠ / ٣١٣ و٣١٤ في اللباس، باب المتفلجات للحسن، وباب المتنمصات، وباب الموصولة، وباب المستوشمة، وفي تفسير سورة الحشر، باب ﴿وما أتاكم الرسول فخذوه﴾، ومسلم رقم (٢١٢٥) في اللباس، باب تحريم فعل الواصلة والمستوصلة، وأبو داود رقم (٤١٦٩) في الترجل، باب صلة الشعر، والترمذي رقم (٢٧٨٣) في الأدب، باب ما جاء في كراهية اتخاذ القصة، والنسائي ٨ / ١٤٦ و١٤٨ في الزينة، باب المستوصلة والمتنمصات والمتفلجات، وباب لعن المتنمصات والمتفلجات، و٦ / ١٤٦ في الطلاق، باب إحلال المطلقة ثلاثًا وما فيه من التغليظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٩٧) قال: حدثنا سفيان بن عيينة. وأحمد (١/٤٣٣) (٤١٢٩) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (١/٤٤٣) (٤٢٣٠) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (١/٤٦٥) (٤٤٣٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٢٦٥٠) قال: أخبرنا محمد بن يوسف، عن سفيان. والبخاري (٦/١٨٤) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. وفي (٦/١٨٤) قال: حدثنا علي، قال: حدثنا عبد الرحمن، عن سفيان. وفي (٧/٢١٢) قال: حدثنا عثمان، قال: حدثنا جرير. وفي (٧/٢١٣) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير. وفي (٧/٢١٣) قال: حدثني محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا سفيان. وفي (٧/٢١٤) قال: حدثني ابن بشار، قال: حدثنا ابن مهدي، قال: حدثنا سفيان. وفي (٧/٢١٤) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن، عن سفيان. ومسلم (٦/١٦٦) قال: حدثنا إسحاق بن إبراهيم، وعثمان بن أبي شيبة، عن جرير، وفي (٦/١٦٧) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا عبد الرحمن «وهو ابن مهدي»، قال: حدثنا سفيان (ح) وحدثنا محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل «وهو ابن مهلهل» . (ح) وحدثناه أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، قالوا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٤١٦٩) قال: حدثنا محمد بن عيسى، وعثمان بن أبي شيبة، قالا: حدثنا جرير. وابن ماجة (١٩٨٩) قال: حدثنا أبو عمر حفص بن عمر، وعبد الرحمن بن عمر، قالا: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. والترمذي (٢٧٨٢) قال: حدثنا أحمد بن منيع، قال: حدثنا عبيدة بن حميد. والنسائي (٨/١٤٦) قال: أخبرنا عبد الرحمن بن محمد بن سلام، قال: حدثنا أبو داود الحفري، عن سفيان. وفي (٨/١٨٨) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة. وفي الكبرى «تحفة الأشراف» (٩٤٥٠) عن محمد بن رافع، ومحمد بن عبد الله المخرمي، كلاهما عن يحيى ابن آدم، عن مفضل بن مهلهل. ستتهم - سفيان بن عيينة، وسفيان الثوري، وشعبة وجرير، ومفضل ابن مهلهل، وعبيدة بن حميد - عن منصور.\n٢ -وأخرجه أحمد (١/٤٥٤) (٤٣٤٣) قال: حدثنا عفان. ومسلم (٦/١٦٧) قال: حدثنا شيبان بن فروخ. وعبد الله بن أحمد في زياداته على المسند (١/٤٥٤) (٤٣٤٤) قال: حدثنا شيبان. والنسائي (٨/١٨٨) قال: أخبرنا أحمد بن سعيد، قال: حدثنا وهب بن جرير. ثلاثتهم (عفان وشيبان، ووهب) عن جرير بن حازم، عن الأعمش.\nكلاهما - منصور، والأعمش -عن إبراهيم، عن علقمة، فذكره.","vol":"4","page":779},{"text":"٢٩٣٩ - (خ م د ت س) عبد الله بن عمر - ﵄ -: «أَنَّ رسولَ الله -ﷺ- لعن الواصلةَ والمستوصلة، والواشمة والمستوشمة» . أخرجه الجماعة إلا الموطأ. وقال الترمذي: قال نافع: «الوشْم في اللَّثَة» . وأَخرجه من رواية أخرى، ولم يذكر قول نافع (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللَّثَة): مخففة - عمود الأسنان، وهي مغارزها.\n_________\n(١) رواه البخاري ١٠ / ٣١٧ في اللباس، باب وصل الشعر، وباب الموصولة، وباب المستوشمة، ومسلم رقم (٢١٢٤) في اللباس، باب تحريم فعل الواصلة، وأبو داود رقم (٤١٦٨) في الترجل، باب صلة الشعر، والترمذي رقم (٢٧٨٤) في الأدب، باب ما جاء في كراهية اتخاذ القصة، والنسائي ٨ / ١٤٥ و١٤٦ في الزينة، باب المستوصلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢١) (٤٧٢٤) قال: حدثنا يحيى، عن عبيد الله. والبخاري (٧/٢١٣) قال: حدثني محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا عبيد الله. وفي (٧/٢١٣) قال: حدثني محمد، قال: حدثنا عبدة، عن عبيد الله. وفي (٧/٢١٣) قال: حدثني يوسف ابن موسى، قال: حدثنا الفضل بن دكين، قال: حدثنا صخر بن جويرية. وفي (٧/٢١٤) قال: حدثنا مسدد،قال: حدثنا يحيى بن سعيد، عن عبيد الله. ومسلم (٦/١٦٦) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي (ح) وحدثنا زهير بن حرب، ومحمد بن المثنى، قالا: حدثنا يحيى، وهو القطان، عن عبيد الله. (ح) وحدثنيه محمد بن عبد الله بن بزيع، قال: حدثنا بشر بن المفضل، قال: حدثنا صخر بن جويرية. وأبو داود (٤١٦٨) قال: حدثنا أحمد بن حنبل، ومسدد، قالا: حدثنا يحيى، عن عبيد الله. وابن ماجة (١٩٨٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو أسامة، عن عبيد الله بن عمر. والترمذي (١٧٥٩) و(٢٧٨٣) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك، عن عبيد الله بن عمر. وفي (٢٧٨٣) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، قال: حدثنا عبيد الله بن عمر. والنسائي (٨/١٤٥) و(١٨٨) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا محمد بن بشر، قال: حدثنا عبيد الله. وفي (٨/١٨٧) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، عن عبيد الله.\nكلاهما - عبيد الله بن عمر، وصخر بن جويرية - عن نافع، فذكره.","vol":"4","page":781},{"text":"٢٩٤٠ - (د) عبد الله بن عباس - ﵄ -: قال: «لُعِنت ⦗٧٨٢⦘ الواصلةُ والمستوصلة، والنَّامِصَةُ، والمُتنَمِّصَةُ، والواشمةُ، والمُسْتَوشِمةُ من غير دَاءٍ» . أخرجه أبو داود، وقال أبو داود: «الواصلة» التي تصل الشعر بشعر النساء، و«المستوصلة» المعمول بها، و«النامصة» التي تنقش الحاجب حتى تُرِقَّهُ، و«المتنمِّصة» المعمول بها، و«الواشمة» التي تجعل الخِيلان في وجهها بكُحْل أو مِدَاد، و«المستوشمة» المعمول بها (١) .\n_________\n(١) رقم (٤١٧٠) في الترجل، باب صلة الشعر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٧٠) قال: حدثنا ابن السرح، قال: حدثنا ابن وهب عن أسامة عن أبان بن صالح عن مجاهد بن جبر، فذكره.","vol":"4","page":781},{"text":"٢٩٤١ - (س) عائشة - ﵂ -: قالت: «نهى رسولُ الله - ﷺ- عن الواشمة والمستوشمة، والواصلة والمستوصلة، والنامصة والمتنمِّصة» . أَخرجه النسائي (١) .\n_________\n(١) ٨ / ١٤٧ في الزينة، باب المتنمصات، وهو حديث حسن، له شواهد صحيحة كثيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٥٧) قال: حدثنا روح. والنسائي (٨/١٤٧) قال: أخبرنا محمد بن عبد الأعلى قال: حدثنا خالد.\nكلاهما (روح، وخالد بن الحارث) قالا: حدثنا أبان بن صمعة، عن أمه، فذكرته.","vol":"4","page":782},{"text":"٢٩٤٢ - (د س) أبو الحصين الهيثم بن شُفي - ﵀ -: قال: «خرجتُ أنا وصاحب لي يُكْنى أَبا عامر، رجل من المعَافِر، لِنُصَلِّيَ بإِيلياءَ، وكان قَاصُّهم رجلًا (١) من الأزدِ، يُكْنى أَبا رَيْحَانَة - من الصَّحابة (٢) - قال أَبو الحصين: فسبقني صاحبي إِلى المسجد، ثم أَدرَكتُهُ، فجلست إلى جانبه، ⦗٧٨٣⦘ فسألني: هل أَدركت قَصص أَبي ريحانة؟ قلت: لا، قال: سمعته يقول: نهى رسول الله - ﷺ- عن عشر: عن الوَشْرِ، والوَشْمِ، والنَّتفِ، وعن مُكامَعَةِ الرجلِ الرجلَ بغير شِعَارٍ، ومكامعةِ المرأَةِ المرأَةَ بغير شعار، وأَن يجعلَ الرجلُ في أَسفل ثيابه حريرًا مثل الأَعاجم، ويجعلَ على مَنكِبَيه حريرًا مثل الأعاجم، وعن النُّهبْى، وعن رُكُوبِ النُّمُورِ، ولُبُوسِ الخاتمَ إِلا لذي سلطان» . أَخرجه أبو داود، والنسائي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوشر): أن تحدد المرأة أسنانها وترققها، والواشرة، الصانعة لذلك، والمؤتشرة: المفعول بها ذلك.\n(مكامعة): المكامعة: أن يجتمع الرجلان أو المرأتان في إزار واحد لا حاجز بينهما.\n(شِعَار): الشعار الثوب الذي يلي جسد الإنسان، والدثار، الذي يكون فوقه.\n(ركوب النمور): قال الخطابي: يحتمل أن يكون نهيه عن ركوب ⦗٧٨٤⦘ النمور لما فيه من الزينة والخيلاء، أو يكون لأنه غير مدبوغ لأنه إنما يراد لشعره، والشعر لا يقبل الدباغ.\n(إلا لذي سلطان): إنما كره الخاتم لغير ذي سلطان، لأنه يكون حينئذ زينة محضة، لا لحاجة، ولا لأرَبٍ سواها.\n_________\n(١) في أبي داود: وكان قاصهم رجل، وكلاهما صواب.\n(٢) قال المنذري في \" مختصر سنن أبي داود \": وأبو ريحانة هذا: اسمه شمعون، بالشين المعجمة والعين المهملة، ويقال: شمغون، بالشين والغين المعجمتين، ورجحه بعضهم، وهو أنصاري، وقيل: قرشي، ويقال له: مولى رسول الله ﷺ، قدم مصر، وروى عنه من أهلها غير واحد.\n(٣) رواه أبو داود رقم (٤٠٤٩) في اللباس، باب من كره لبس الحرير، والنسائي ٨ / ١٤٣ في الزينة، باب النتف، ورواه ابن ماجة مختصرًا رقم (٣٦٥٥) في اللباس، باب ركوب النمور، وفي سنده أبو عامر الحجري الأزدي المعافري المصري، واسمه عبد الله بن جابر، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٣٤) قال: حدثنا يحيى بن غيلان. وأبو داود (٤٠٤٩) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الهمداني. والنسائي (٨/١٤٣) قال: أخبرنا عبد الرحمن بن عبد الله بن عبد الحكم. قال: حدثنا أبي وأبو الأسود النضر بن عبد الجبار.\nأربعتهم (يحيى، ويزيد، وعبد الله بن عبد الحكم، والنضر) عن مفضل بن فضالة، عن عياش بن عباس القتباني، عن أبي الحصين الهيثم بن شفي، فذكره.\n* أخرجه أحمد (٤/١٣٤) . والدارمي (٢٦٥١) قال: أخبرنا عثمان بن محمد. وابن ماجة (٣٦٥٥) قال: حدثنا أبو بكر بن أبي شيبة.\nثلاثتهم - أحمد بن حنبل، وعثمان، وأبو بكر- عن زيد بن الحباب، قال: حدثني يحيى بن أيوب، عن عياش بن عباس، عن أبي حصين الحميري، عن عامر الحجري، عن أبي ريحانة عن النبي -ﷺ-. نحوه.\n* وأخرجه أحمد (٤/١٣٥) قال: حدثنا عتاب. والنسائي (٨/١٤٩) قال: أخبرنا محمد بن حاتم، قال: حدثنا حبان. كلاهما (عتاب، وحبان) قالا: حدثنا عبد الله، يعني ابن المبارك، قال: حدثنا حيوة بن شريح، قال: أخبرني عياش بن عباس القتباني، عن أبي الحصين الحجري، أنه أخبره، أنه كان هو وصاحب له يلزمان أبا ريحانة، يتعلمان منه خيرا. قال: فحضر صاحبي يوما ولم أحضر، فأخبرني صاحبي أنه سمع أبا ريحانة، فذكره. ولم يسم صاحبه.\n* وأخرجه أحمد (٤/١٣٤) قال: حدثنا الحسن بن موسى الأشيب، قال: حدثنا ابن لهيعة، قال: حدثنا عياش بن عباس، قال: حدثني أبو الحصين، عن أبي ريحانة صاحب النبي -ﷺ-، أن رسول الله -ﷺ- نهى عن الخاتم إلا لذي سلطان. مختصر. ليس فيه «أبو عامر» .\n* وأخرجه النسائي (٨/١٤٩) قال: أخبرنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب، قال: أخبرني الليث، عن يزيد بن أبي حبيب، عن أبي الحصين الحجري، أن أبا ريحانة قال: نهى رسول الله -ﷺ- عن الوشر والوشم.\n* وأخرجه أحمد (٤/١٣٤) قال: حدثنا حجاج بن محمد. والنسائي (٨/١٤٩) قال: حدثنا قتيبة. كلاهما - حجاج بن محمد، وقتيب بن سعيد - عن الليث بن سعد. قال: حدثني يزيد بن أبي حبيب، عن أبي الحصين الحجري، عن أبي ريحانة، أنه قال: بلغنا أن رسول الله -ﷺ- نهى عن الوشر والوشم والنتف والمشاغرة والمكامعة والوصال والملامسة.","vol":"4","page":782},{"text":"<span data-type=\"title\" id=toc-572>نوع رابع</span>\n٢٩٤٣ - (د س) عبد الله بن مسعود - ﵁ -: قال: «كان رسولُ الله - ﷺ- يكره عشرَ خِلالٍ: الصُّفْرَةَ - يعني: الخَلُوق - وتَغْييرَ الشَّيْبِ، وجَرَّ الإِزار، والتختُّمَ بالذهب، والتَّبَرُّجَ بالزِّينة لغير محلِّها، والضربَ بالكِعاب، والرُّقَى بغير المُعَوِّذَات، وعَقْدَ التَّمائم، وعَزْلَ الماء لغير، [أو غيرِ مَحلِّه]، أَو عن محلِّه (١)، وفسادَ الصبي، غير مُحَرِّمهِ» . أخرجه أبو داود، والنسائي (٢) . ⦗٧٨٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التبرج): إظهار الزينة للناس الأجانب، وهو المذموم، أما للزوج فلا.\n(كراهية الخلوق): الخلوق قد ذكرناه، وإنما كرهه للرجال خاصة، أما للنساء، فلا يكره لهن.\n(تغيير الشيب): إنما يكره بالسواد، فأما بالحمرة أو الصفرة فلا، والتختم بالذهب: إنما يحرم على الرجال دون النساء.\n(عزل الماء لغير محله): قال الخطابي: وقد سمعت «عن محله» وهو أن يعزل الرجل ماءه عن فرج المرأة، وهو محل الماء. قلت: وأما قوله: «لغير محله» فيحتمل أن يكون قد أراد التعريض بتحريم الوطء في الدبر، كأنه قال: وكره أن يعزل الماء لينقله إلى غير محله، وهو الدبر، وأما قوله: «غير محله» فيحتمل أن تكون الميم من «محله» مضمومة، والحاء مكسورة، وهو اسم فاعل، من أحل الشيء فهو محلل: إذا جعله حلالًا، يعني أنه لما قال في أول الحديث: «كان يكره» قال في هذا: «غير مُحِلِّهِ» تأكيدًا له، وإخبارًا أنه حرام، وأما قوله: «غير مُحرَّمِهِ» فمعناه: أنه قد كره هذه الخصال جميعها، ولم يبلغ به حد التحريم.\n(الضرب بالكعاب): اللعب بالكعاب، وهو من أنواع القمار، ولعاب النرد يسمون فصوص النرد: كِعَابة. ⦗٧٨٦⦘\n(التمائم): التعاويذ والحروز، وعقدها تعليقها على الإنسان.\n_________\n(١) قال في \" عون المعبود \": شك من الراوي بين هذه الألفاظ الثلاثة، أي قال: عزل الماء لغير محله، باللام، أو قال: عزل الماء غير محله بحذف اللام، أو قال: عزل الماء عن محله، قال الخطابي في \" المعالم \": قد سمعت في هذا الحديث: عزل الماء عن محله، وهو أن يعزل الرجل ماءه عن فرج المرأة، وهو محل الماء، وإنما كره ذلك لأن فيه قطع النسل، قال الطيبي: يرجع معنى الروايتين، أعني إثبات لفظ \" عن \" وغيره إلى معنى واحد، لأن الضمير المجرور في محله يرجع إلى لفظ الماء، وإذا روي \" لغير محله \" يرجع إلى لفظ العزل، ذكره في \" المرقاة \".\n(٢) رواه أبو داود رقم (٤٢٢٢) في الخاتم، باب ما جاء في خاتم الذهب، والنسائي ٨ / ١٤١ في الزينة، باب الخضاب بالصفرة، وإسناده ضعيف، والحديث يدل على كراهة التختم بالذهب، وقد جاءت الأحاديث الصحيحة الصريحة بتحريمه، وجمهور العلماء على تحريمه على الرجال، وإباحته للنساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٨٠) (٣٦٠٥) قال: حدثنا جرير. وفي (١/٣٩٧) (٣٧٧٤) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان. وفي (١/٤٣٩) (٤١٧٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٤٢٢٢) قال: حدثنا مسدد، قال: حدثنا المعتمر. والنسائي (٨/١٤١) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر.\nأربعتهم (جرير، وسفيان، وشعبة، والمعتمر) عن الركين بن الربيع، عن القاسم بن حسان، عن عمه عبد الرحمن بن حرملة، فذكره.","vol":"4","page":784},{"text":"٢٩٤٤ - (م ط د ت س) علي بن أبي طالب - ﵁ -: قال: «نهاني النبيُّ -ﷺ- عن التختُّم بالذهب، وعن لباس القَسِّيِّ، وعن القراءةِ في الركوع، والسجود، وعن لِبَاس المعَصْفَرِ» .\nوفي رواية: «النهي عن القراءة في الركوع والسجود» لم يزد.\nقال الحميديُّ: وذكر في الأطراف: أن في رواية ابن عباس عن عليٍّ «النهيُ عن خاتم الذهب، وعن لبس القَسِيِّ، والمعصفر المُفَدَّم، وعن القراءة في الركوع والسجود» . قال: وليس ذلك عندنا في كتاب مسلم، ولعله قد وُجِد في نسخة أخرى. هذه رواية مسلم. وأخرجه الموطأ، والنسائي من الرواية الأولى، إِلى قوله: «الركوع» . وأَخرج الترمذي الرواية الأولى جميعَها، ولم يذكر السجود.\nوله في رواية أخرى، وللنسائي، قال عليّ: «نهى رسول الله - ﷺ- عن خَاتَم الذَّهبِ، وعن لُبْسِ القَسِّيِّ، وعن لُبْسِ المِيْثَرةِ، وعن الجِعَةِ»، قال أبو حفص: وهو شراب يُتَّخذ بمصر من الشعير. قال النسائي: «ومن الحنطة»، وذكر من شِدَّتهِ.\nوأخرجه أبو داود بمثل الأولى، وأخرجه في أخرى، ولم يذكر السجود، وزاد في أخرى «ولا أقول: نهاكم» .\nوله في أخرى قال: ⦗٧٨٧⦘ «نهاني رسولُ الله -ﷺ- عن خَاتَم الذَّهَبِ، وعن لُبْسِ القَسِّيِّ والمِيِثَرَةِ» . وفي رواية «المَيَاثِرِ» . وله في أُخرى، قال: «نهى رسول الله - ﷺ- عن مَيَاثِرِ الأُرْجُوان» . وللنسائي أيضًا مثل رواية مسلم، ولم يذكر السجودَ.\nوله في أخرى، قال: «نهاني رسولُ الله - ﷺ- ولا أقول: نهاكم - عن تختُّمِ الذهب، وعن لُبْسِ القَسِّيِّ، وعن لُبْس المُفَدَّم، والمُعَصْفَرِ، وعن القراءة راكعًا» . وله في أخرى مثلها، وقال: «ولا أقول: نهى الناس»، وقال في آخرها: «ولا أقرأ راكعًا ولا ساجدًا» .\nوله في أخرى، قال: «نهاني عن الدُّبَّاءِ، والْحَنْتَم، وحَلْقةِ الذهب، ولبسِ الحرير، والقَسِّيِّ، والمِيثَرَةِ الحمراءِ» . وفي أخرى، قال: «نهاني حِبِّي عن ثلاث - ولا أقول: نهى الناس - عن تختم الذهب، وعن لُبْسِ القَسِّيّ، وعن المعصفرِ المُفَدَّمِ، ولا أقرأ ساجدًا ولا راكعًا» .\nوأخرج الحميديُّ في أَفراد مسلم أيضًا في موضع آخر عن علي قال: «نهاني - يعني: النبيَّ - ﷺ- أَن أَجعلَ خاتمي في هذه، أو التي تليها»، قال بعض الرواة فيه: «نهاني أن أتختَّمَ في إِصبَعي هذه، أَو هذه - قال: وأوْمَأ إِلى الوسطى، والتي تليها - ونهاني عن لُبْسِ القَسِّيِّ، وعن جلوسِ على المياثر. قال: فأَما القَسِّيُّ: فثيابٌ مُضَلَّعةٌ يؤتَى بها من مصرَ والشامِ، وأما المياثرُ: فشيءٌ كانت تجعله النساء لبعولتهن على الرَّحْل كالقطائف الأُرجُوان» .\nقال الحميديُّ: أَخرج البخاري منه تفسير القسية والميثرة فقط بغير إسناد، ⦗٧٨٨⦘ فقال: وقال عاصم: عن أَبي بردة «قلنا لعليّ: ما القسية؟ قال: ثيابٌ أَتتنا من الشامِ أو من مصرَ مضلَّعةٌ، فيها حرير، فيها أمثال الأُتْرُجِّ، والمِيثَرَةُ: كانت النساء تَصنعُهُ لبُعُولَتِهِنَّ مثل القطائف» . قال البخاري: وقال جرير في حديثه: «القسية: ثيابٌ مُضلَّعةٌ، يُجاءُ بها من مصرَ، والمِيثرة: جلود السباع» .\nهكذا أخرجه الحميديُّ في أفراد مسلم، فجعله حديثًا مفردًا غير الأول، وذلك بخلاف عادته في أمثاله، فإنه يجعل ذلك حديثًا واحدًا، إِذ هو بمعنى الأول، وحيث أَفرده عن الأول أشَرْتُ إلى ذلك لِيُعْلَمَ.\nوأخرج هذه الرواية أبو داود أيضًا بزيادة في أَوله، قال: قال لي رسول الله - ﷺ-: «قل: اللهم اهْدِني، وسَدِّدني، واذكُرْ بالهدى: هدايةَ الطريق، واذكر بالسَّدَاد: تَسْدِيدَكَ السهمَ ... وذَكَرَه» .\nوأخرجه النسائي أيضًا، قال: قال لي رسول الله - ﷺ-: «قُل: اللهم سَدِّدْني واهدني، ونهاني عن جلوس المياثر. والمياثرُ: شيءٌ كانت تَصْنَعُهُ النساءُ لبعولتِّهنَّ على الرَّحْل كالقطائف من الأُرجُوان» (١) . ⦗٧٨٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُفدَّم): المصبوغ بالحمرة التي هي غير مشبعة.\n(الأرجوان): صبغ أحمر شديد الحمرة. قال أبو عبيد: وهو الذي يقال له النشاستج، وقيل: هو معرب من أرغوان، وهو شجر له نور أحمر، وكل لون يشبهه فهو أرجوان، كذا قال الجوهري.\n(الدُّبَّاء): القرع، والمراد به: القرع الذي كانوا ينبذون فيه.\n(الحَنْتم): الجرار الخضر، كانوا يحملون فيها الخمر، وفي معناها غير الخضر من الألوان. وإنما حرم ذلك لأن هذه الظروف تسرع بالشدة في الشراب، وكان ذلك في صدر الإسلام ثم نسخ، وقال بعضهم: إن التحريم باق. والمذهب الأول. وإلى التحريم ذهب مالك وأحمد بن حنبل - ﵄-.\n(القطائف): جمع قطيفة، وهي كساء له خمل.\n_________\n(١) رواه مسلم رقم (٢٠٧٨) في اللباس باب النهي عن لبس الرجل الثوب المعصفر، والموطأ ١ / ٨٠ في الصلاة، باب العمل في القراءة، وأبو داود رقم (٤٠٤٤) و(٤٠٤٥) و(٤٠٤٦) و(٤٠٥٠) في اللباس، باب من كره لبس الحرير، ورقم (٤٢٢٥) في الخاتم، باب خاتم الحديد، والترمذي رقم (٢٦٤) في الصلاة، باب ما جاء في النهي عن القراءة في الركوع والسجود، والنسائي ٢ / ١٨٧ و١٨٨ في الصلاة، باب النهي عن القراءة في الركوع، وفي الزينة، باب خاتم الذهب، وباب الاختلاف على يحيى بن أبي كثير فيه، وباب حديث عبيدة، وباب النهي عن لبس خاتم الذهب، وباب النهي عن لبس المعصفر، وباب النهي عن الجلوس على المياثر من الأرجوان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد الله بن أحمد (١/٨٠) (٦٠١) قال: حدثني حجاج بن يوسف الشاعر قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة. والنسائي في الكبرى «الورقة ١٢٨ / أ» قال: أخبرنا أبو علي محمد بن يحيى مروزي، قال: حدثنا عبد الله بن عثمان عن أبي حمزة.\nكلاهما (أبو عوانة، وأبو حمزة السكري) عن عطاء بن السائب عن موسى بن سالم أبي جهضم أن أبا جعفر حدثه عن أبيه، فذكره.\nقال أبو عبد الرحمن النسائي: خالفه عمرو بن دينار، رواه عن أبي جعفر عن علي مرسلا أخبرنا محمد بن عبد الله بن يزيد المقرئ قال: حدثنا سفيان عن عمرو عن أبي جعفر عن علي.. الحديث.\nوأخرجه البخاري في «خلق أفعال العباد» (٧٠) قال: حدثنا عبد الرحمن بن يونس، قال: حدثنا حاتم ابن إسماعيل عن جعفر، عن أبيه، عن علي، فذكره.","vol":"4","page":786},{"text":"٢٩٤٥ - (خ م ت س) البراء بن عازب - ﵁ -: قال: «أمرنا رسول الله -ﷺ- بِسَبْعٍ، ونهانا عن سبع: نهانا عن خواتيم الذهب، وعن آنية الذهب، وعن آنية الفضة، وعن المياثر، والقسِّيةِ، والإسْتَبْرَق، والدِّيبَاج، والحرير»، هذه رواية النسائي.\nوأخرجه البخاري، ومسلم، والترمذي وذكروا في أول الحديث: السبع المأمور بها. وسيجيء الحديث في كتاب ⦗٧٩٠⦘ الصحبة من حرف الصاد، وأخرج الترمذي أيضًا منه، قال: «نهى رسولُ اللهﷺ- عن ركوب المياثر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإستبرق): ما غلظ من الحرير.\n_________\n(١) رواه البخاري ١١ / ١٥ و١٦ في الاستئذان، باب إفشاء السلام، وفي الجنائز، باب الأمر باتباع الجنائز، وفي المظالم، باب نصر المظلوم، وفي النكاح، باب حق إجابة الوليمة، وفي الأشربة، باب آنية الفضة، وفي المرضى، باب وجوب عيادة المرضى، وفي اللباس، باب لبس القسي، وباب الميثرة الحمراء، وباب خواتيم الذهب، وفي الأدب، باب تشميت العاطس إذا حمد الله، وفي الإيمان، باب قول الله تعالى: ﴿وأقسموا بالله جهد أيمانهم﴾، ومسلم رقم (٢٠٦٦) في اللباس، باب تحريم استعمال أواني الذهب، والترمذي رقم (٢٨١٠) في الأدب، باب ما جاء في كراهية لبس المعصفر، والنسائي ٨ / ٢٠١ في الزينة، باب النهي عن الثياب القسية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٤) قال: حدثنا بهز، قال: حدثنا شعبة. وفيه (٤/٢٨٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٢٨٧) قال: حدثنا أبو معاوية، قال: حدثنا الشيباني، وفي (٤/٢٩٩) قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. وفيه (٤/٢٩٩) قال: حدثنا أبو داود عمر بن سعد، عن سفيان. وفيه (٤/٢٩٩) قال: حدثنا وكيع، عن أبيه، وعلي بن صالح. والبخاري (٢/٩٠) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. وفي (٣/١٦٨) قال: حدثنا سعيد بن الربيع، قال: حدثنا شعبة. وفي (٧/٣١) قال: حدثنا الحسن بن الربيع، قال: حدثنا أبو الأحوص. وفي (٧/١٤٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. وفي (٧/١٥٠) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وفي (٧/١٩٥) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا سفيان. وفي (٧/١٩٧) و(٨/١٦٦) قال: حدثنا قبيصة، قال: حدثنا سفيان. وفي (٧/٢٠٠) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٨/٦١) قال: حدثنا سليمان بن حرب. قال: حدثنا شعبة. وفي (٨/٦٤) قال: حدثنا قتيبة، قال: حدثنا جرير، عن الشيباني. وفي (٨/١٦٦) قال: حدثني محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. والبخاري في «الأدب المفرد «(٩٢٤) قال: حدثنا محمد بن سلام، قال: أخبرنا أبو الأحوص. ومسلم (٦/١٣٥) قال: حدثنا يحيى بن يحيى التميمي، قال: أخبرنا أبو خيثمة. (ح) وحدثنا أحمد بن عبد الله بن يونس، قال: حدثنا زهير. (ح) وحدثنا أبو الربيع العتكي، قال: حدثنا أبو عوانة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي ابن مسهر (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. كلاهما (علي، وجرير) عن الشيباني. (ح) وحدثناه أبو كريب قال: حدثنا ابن إدريس، قال: أخبرنا أبو إسحاق الشيباني، وليث بن أبي سليم. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا أبو عامر العقدي. (ح) وحدثنا عبد الرحمن بن بشر، قال: حدثني بهز. قالوا جميعا (ابن جعفر، ومعاذ، وأبو عامر، وبهز) حدثنا شعبة. (ح) وحدثنا إسحاق بن إبراهيم، قال: حدثنا يحيى بن آدم، وعمرو بن محمد، قالا: حدثنا سفيان. وابن ماجة (٢١١٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن علي بن صالح. وفي (٣٥٨٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، عن الشيباني. والترمذي (١٧٦٠) قال: حدثنا علي بن حجر، قال: أخبرنا علي بن مسهر، قال: حدثنا أبو إسحاق الشيباني. وفي (٢٨٠٩) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، وعبد الرحمن بن مهدي، قالا: حدثنا شعبة. والنسائي (٤/٥٤) و(٨/٢٠١) قال: أخبرنا سليمان بن منصور البلخي، قال: حدثنا أبو الأحوص. (ح) وأنبأنا هناد بن السري، عن أبي الأحوص. وفي (٧/٨) قال: أخبرنا محمد بن المثنى، ومحمد بن بشار، عن محمد، قال: حدثنا شعبة. وفي الكبرى «تحفة الأشراف» (١٩١٦) عن محمود ابن غيلان، عن يحيى بن آدم، عن سفيان.\nتسعتهم - شعبة، وأبو إسحاق الشيباني، وسفيان، والجراح والد وكيع، وعلي بن صالح، وأبو الأحوص، وأبو عوانة، وزهير أبو خيثمة، وليث - عن أشعث بن أبي الشعثاء، عن معاوية بن سويد، فذكره.","vol":"4","page":789},{"text":"٢٩٤٦ - (د) عمران بن حصين - ﵁ -: أنَّ نبيَ اللهِ - ﷺ- قال: «لا أَرْكَبُ الأُرْجُوَان، ولا أَلْبَسُ المُعَصْفَرَ، ولا ألبس المكَفَّف بالحرير، قال: وأوْمَأَ الحسنُ (١) إِلى جَيْبِ قَمِيصهِ، قال: وقال: ألا وِطيبُ الرِّجال: رِيحٌ لا لَوْنَ له، أَلا وطيبُ النساء لون لا ريح له» . قال سعيد: أُرَاهُ قال: إِنَّما حَمَلُوا قوله: في طيب النساء على أَنها إِذا خرجت، [فأَما] إذا كانت عند زوجها فلْتَطَيَّبْ بما شاءت. أَخرجه أبو داود (٢) .\n_________\n(١) في الأصل: الحسين، وهو خطأ، والتصويب من \" سنن أبي داود \"، وهو الحسن البصري.\n(٢) رقم (٤٠٤٨) في اللباس، باب من كره لبس الحرير من رواية الحسن البصري عن عمران بن الحصين ﵁، والحسن البصري لم يسمع من عمران بن حصين، كما قال ابن أبي حاتم في \" المراسيل \" صفحة (٣٠) طبع بغداد. وانظر الحديثان رقم (٢٩٢٣) و(٢٩٢٤) في خير طيب الرجال والنساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٤٢) قال: حدثنا روح. وأبو داود (٤٠٤٨) قال: حدثنا مخلد بن خالد، قال: حدثنا روح. والترمذي (٢٧٨٨) قال: حدثنا محمد بن بشار، قال: حدثنا أبو بكر الحنفي.\nكلاهما - روح، وأبو بكر الحنفي - عن سعيد بن أبي عروبة عن قتادة عن الحسن، فذكره.","vol":"4","page":790},{"text":"٢٩٤٧ - (د) ثوبان - ﵁ -: قال: كان رسولُ الله - ﷺ- إِذا سافر كان آخِرُ عهده بإنسانٍ من أهله فاطمةَ، وإذا قدم من سفره كان أولُ من يدخل عليه فاطمةَ، فقدم يومًا من غَزَاةٍ له، وقد عَلَّقَتْ مِسْحًا أو سِتْرًا على بابها، وحَلَّتِ الحسن والحسين قُلْبَيْنِ من فضة، فقدم، فلم يدخل، فظنَّتْ أن ما منعه أَن يدخل: ما رأى، فهتكت السِّتْرَ، وَفَكَّتِ القُلْبَيْنِ عن الصَّبِيَّيْن، وقطعته منهما، فانطلقا إلى رسول الله - ﷺ-، وهما يبكيان، فأخذه منهما، وقال: «يا ثوبان، اذهب بهذا إلى آل فلان، قال: أهل بيتٍ بالمدينة - إِن هؤلاء أهلي أكره أن يأكلوا من طيِّباتهم في حياتهم الدنيا، يا ثوبان، اشترِ لفاطمةَ قِلادَة من عَصَبٍ، وسِوَارَيْنِ من عَاجٍ» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِسْح): البَلاس، وهو المنسوج من الشعر.\n(القُلْب): كالسوار، والعاج هاهنا الذبل، وهو عظم ظهر السلحفاة فأما العاج الذي تعرفه العامة، فهو عظم أنياب الفيلة، وهو ميتة لا يجوز استعماله عند الشافعي، ويجوز عند أبي حنيفة. ⦗٧٩٢⦘\n(قِلادة من عصب): قال الخطابي: العصب في هذا الحديث إن لم يكن هذه الثياب [اليمانية]، فلست أدري ما هو؟ وما أُرى أن القلادة تكون منها.\n_________\n(١) رقم (٤٢١٣) في الترجل، باب ما جاء في الانتفاع بالعاج، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٧٥ في سند حميد الشامي، وسليمان بن المنبهي، وهما مجهولان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٧٥) قال: حدثنا عبد الصمد. وأبو داود (٤٢١٣) قال: حدثنا مسدد.\nكلاهما - عبد الصمد، ومسدد - قالا: حدثنا عبد الوارث بن سعيد عن محمد بن جحادة، عن حميد الشامي، عن سليمان المنبهي، فذكره.","vol":"4","page":791},{"text":"٢٩٤٨ - (س) أبو هريرة - ﵁ -: قال: «نهى رسول الله - ﷺ- عن لبس الحرير، وعن التختُّمِ بالذهب، وعن الشرب في الْحَنَاتِم» . أَخرجه النسائي (١) .\n_________\n(١) ٨ / ١٧٠ في الزينة، باب حديث أبي هريرة والاختلاف على قتادة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٢/٤٦٨) قال: حدثنا محمد بن جعفر وحجاج. والبخاري (٧/٢٠٠) قال: حدثني محمد بن بشار، قال: حدثنا غندر. ومسلم (٦/١٤٩) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (ح) وحدثناه محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر. والنسائي (٨/١٩٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد. ثلاثتهم - محمد بن جعفر غندر، وحجاج، ومعاذ- عن شعبة، عن قتادة. قال: سمعت النضر بن أنس.\n٢ - وأخرجه النسائي (٨/١٧٠ و١٩٢) قال: أخبرنا أحمد بن حفص بن عبد الله، قال: حدثنا أبي، قال: حدثنا إبراهيم بن طهمان، عن الحجاج، هو ابن الحجاج، عن قتادة، عن عبد الملك بن عبيد.\nكلاهما (النضر بن أنس، وعبد الملك بن عبيد) عن بشير بن نهيك، فذكره.\n(*) قال النسائي: حديث شعبة أولى بالصواب. «تحفة الأشراف» (٩/١٢٢١٤) .","vol":"4","page":792},{"text":"٢٩٤٩ - (د س) معاوية بن أبي سفيان: «أَنَّ رسولَ الله -ﷺ- نهى عن رُكوب النِّمار، وعن لُبْسِ الذهب، إِلا مُقَطَّعًا» .\nوفي رواية، قال: قال رسول الله - ﷺ-: «لا تَرْكبوا الخَزَّ، ولا النُّمور» . أَخرجه أبو داود، والنسائي، وللنسائي أيضًا: أَن معاوية قال: - وعنده جَمْعٌ من أصحاب النبيِّ - ﷺ- فقال: «أتعلمونَ أن نبيَّ الله - ﷺ- نهى عن لُبْس الذهب إِلا مُقطعًا؟ قالوا: اللهم، نعم» .\nوفي أخرى: أَن ذلك كان وهو مع معاوية في بعض حَجَّاتِهِ، وفي أخرى: أَنه جمعهم، فقال لهم: «أَنشُدكم، هل نهى رسول الله - ﷺ- عن لبس الذهب؟ قالوا: نعم، قال: وأنا أَشهد»، وفي أخرى: «أنه جمع نفرًا من الأنصار»، وفي أخرى: «من المهاجرين والأنصار» (١) .\n_________\n(١) رواه أبو داود رقم (٤١٢٩) في اللباس، باب في جلود النمور، والنسائي ٨ / ١٦٠ و١٦١ في الزينة، باب تحريم الذهب على الرجال، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٩٣) قال: حدثنا إسماعيل. وأبو داود (٤٢٣٩) قال: حدثنا حميد بن مسعدة قال: حدثنا إسماعيل. والنسائي (٨/١٦١) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الوهاب.\nكلاهما (إسماعيل بن علية، وعبد الوهاب الثقفي) عن خالد الحذاء، عن ميمون القناد، عن أبي قلابة، فذكره.\n* أخرجه النسائي (٨/١٦١) قال: أخبرنا الحسن بن قزعة، عن سفيان بن حبيب، عن خالد، عن أبي قلابة، فذكره. ليس فيه «ميمون القناد» .\n(*) قال أبو داود: أبو قلابة لم يلق معاوية.","vol":"4","page":792},{"text":"<span data-type=\"title\" id=toc-573>نوع خامس</span>\n٢٩٥٠ - (ت) أبو أيوب الأنصاري - ﵁ -: قال: قال رسول الله - ﷺ-: «الحِنَّاءُ، والتَّعَطُّرُ، والسِّواكُ، والنكاحُ: من سنن المرسَلين» . وقال بعض الرواة: فيه: «الحياء» بالياء. وكذا أَخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٨٠) في النكاح، باب فضل التزويج والحث عليه، وإسناده ضعيف. ولكن للحديث طرق، قال الحافظ في \" التلخيص \" بعد ذكر حديث أبي أيوب هذا: رواه أحمد، والترمذي، ورواه ابن أبي خيثمة وغيره من حديث مليح بن عبد الله عن أبيه عن جده نحوه، ورواه الطبراني من حديث ابن عباس، ولعل الترمذي حسنه بهذا الشواهد، فقال: حديث حسن غريب، وفي الباب عن عثمان وثوبان وابن مسعود وعائشة وعبد الله بن عمرو، وأبي نجيح، وجابر، وعكاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٨٠) قال: حدثنا سفيان بن وكيع قال: حدثنا حفص بن غياث عن الحجاج عن مكحول عن أبي الشمال فذكره.\nقال أبو عيسى: حديث أبي أيوب حديث حسن غريب حدثنا محمود بن خداش البغدادي حدثنا عباد بن العوام عن مكحول عن أبي الشهال عن أبي أيوب عن النبي -ﷺ- نحو حديث حفص.\nقال أبو عيسى: وروى هذا الحديث هشيم ومحمد بن يزيد الواسطى وأبو معاوية وغير واحد عن الحجاج عن مكحول عن أبي أيوب ولم يذكر (عن أبي الشهال) وحديث حفص بن غياث وعباد بن العوام أصح.","vol":"4","page":793},{"text":"٢٩٥١ - (د) جابر بن عبد الله - ﵄ -: قال: «رأى رسول الله - ﷺ- رجلًا شَعِثًا، فقال: أما كان يجد هذا ما يُسكِّنُ به شعرَه؟ ورأى آخر عليه ثيابٌ وَسِخة، فقال: أما كان هذا يجد ما يغسل به ثوبه؟» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٦٢) في اللباس، باب غسل الثوب والختان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٤٠٦٢) قال: حدثنا النفيلي قال: حدثنا مسكين، عن الأوزاعي (ح)، وثنا عثمان ابن أبي شيبة عن وكيع، عن الأوزاعي نحوه عن حسان بن عطية، عن محمد بن المنكدر. فذكره.","vol":"4","page":793},{"text":"٢٩٥٢ - (د) رافع بن خديج - ﵁ -: قال: «خرجنا مع رسولِ الله - ﷺ- في سفرٍ، فرأى رسولُ الله - ﷺ-: على رَوَاحِلِنا، وعلى إبلنا ⦗٧٩٤⦘ أكسيَة فيها خُيوطُ عِهنٍ حُمرٌ، فقال: ألا أَرى هذه الحمرةَ قد عَلتكم؟ فقمنا سِرَاعًا لقول رسولِ الله - ﷺ-، حتى نَفَرَ بعض إِبلنا، فأخذنا الأكسِيَةَ، فنزعناها عنها» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِهن): العهن: صوف مصبوغ، وقيل: هو الصوف مطلقًا.\n_________\n(١) رقم (٤٠٧٠) في اللباس، باب في الحمرة، وفي إسناده رجل مجهول من بني حارثة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٦٣) قال: حدثنا يعقوب، قال: حدثنا أبي، عن محمد بن إسحاق، و«أبو داود» (٤٠٧٠) قال: حدثنا محمد بن العلاء، قال: أخبرنا أبو أسامة، عن الوليد (يعني ابن كثير) . كلاهما (ابن إسحاق، والوليد)، عن محمد بن عمرو بن عطاء، أن رجلا من بني حارثة حدثه فذكره.","vol":"4","page":793},{"text":"٢٩٥٣ - (خ م ط د) عبادة بن تميم - ﵀-: «أَن أَبا بَشير الأنصاري أخبره: أنه كان مع رسولِ الله - ﷺ- في بعض أَسفاره، قال: فأرسل رسولُ الله -ﷺ- رسولًا -[قال] عبدَ الله بن أبي [بكر]، حَسبتُ أَنه قال: والناس في مَبيتِهم - ينادي: ألا لا تَبْقَيَنَّ في رقبة بعير قِلادةٌ من وتَرٍ أَو قِلادةٌ إِلا قُطعَت» .\nقال مالك في الموطأ: «أُرَى ذلك من العين» . وفي روايته: «والناس في مَقِيلِهِم» . أخرجه البخاري، ومسلم، والموطأ، وأبو داود (١) .\n_________\n(١) رواه البخاري ٦ / ٩٨ و٩٩ في الجهاد، باب ما قيل في الجرس، ومسلم رقم (٢١١٥) في اللباس، باب كراهة قلادة الوتر في رقبة البعير، والموطأ ٢ / ٩٣٧ في صفة النبي ﷺ، باب ما جاء في نزع المعاليق، وأبو داود رقم (٢٢٥٢) في الجهاد، باب في تقليد الخيل بالأوتار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) ٥٨٢. و«أحمد» (٥/٢١٦) قال: حدثنا روح، وإسماعيل ابن عمر. و«البخاري» (٤/٧١) قال: حدثنا عبد الله بن يوسف. و«مسلم» (٦/١٦٣) قال: حدثنا يحيى بن يحيى. و«أبو داود» قال: حدثنا عبد الله بن مسلمة القعنبي.\nخمستهم - روح، وإسماعيل، وعبد الله بن يوسف، ويحيى بن يحيى، والقعنبي - عن مالك، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن عباد بن تميم، فذكره.","vol":"4","page":794},{"text":"<span data-type=\"title\" id=toc-574>الباب السابع: في الصور والنقوش والستور\nذم المصورين</span>\n٢٩٥٤ - (خ م س) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِن الذينَ يَصْنَعُون هذه الصُّوَر يُعَذَّبُون يومَ القيامة، يقال لهم: أَحيُوا ما خلقتم» . وفي رواية: «إِن أصحاب هذه الصور يُعَذَّبون يوم القيامة ... الحديث» . أَخرجه البخاري، ومسلم، والنسائي (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٢٣ في اللباس، باب عذاب المصورين يوم القيامة، وفي التوحيد، باب قول الله تعالى: ﴿والله خلقكم وما تعملون﴾، ومسلم رقم (٢٠١٨) في اللباس، باب تحريم صورة الحيوان، والنسائي ٨ / ٢١٥ في الزينة، باب ذكر ما يكلف أصحاب يوم القيامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤) (٤٤٧٥) قال: حدثنا عبد العزيز بن عبد الصمد، قال: أخبرنا أيوب. وفي (٢/٢٠) (٤٧٠٧) و(٢/٥٥) (٥١٦٨) قال: حدثنا يحيى، يعني ابن سعيد، عن عبيد الله. وفي (٢/١٠١) (٥٧٦٧) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا أيوب. وفي (٢/١٢٥) (٦٠٨٤) قال:حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد، عن أيوب. وفي (٢/١٤١) (٦٢٦٢) قال: حدثنا محمد بن عبد الرحمن الطفاوي، قال: حدثنا أيوب. و«البخاري» (٧/٢١٥) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أنس بن عياض، عن عبيد الله. وفي (٩/١٩٧) قال: حدثنا أبو النعمان قال: حدثنا حماد بن زيد،عن أيوب و«مسلم» (٦/١٦٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر (ح) وحدثنا ابن المثنى،قال: حدثنا يحيى،وهو القطان، جميعا عن عبيد الله. (ح) وحدثنا بن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله. وفي (٦/١٦١) قال: حدثنا أبو الربيع، وأبو كامل، قالا: حدثنا حماد. (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل، يعني ابن علية. (ح) وحدثنا ابن أبي عمر، قا ل: حدثنا الثقفي، كلهم عن أيوب. و«النسائي» (٨/٢١٥) قال: أخبرنا قتيبة، وقال: حدثنا حماد، عن أيوب. وفي الكبرى - (الورقة/١٣٠ - أ) أخبرنا محمد بن خليل الدمشقي، عن شعيب بن إسحاق، عن عبيد الله. (ح) وأخبرنا إسحاق بن إبراهيم، قال: حدثنا الثقفي، قال: حدثنا أيوب. (ح) وأخبرنا مسعود بن جويرية، قال: حدثنا المعافى، عن الضحاك ابن عثمان.\nثلاثتهم - أيوب، وعبيد الله، والضحاك - عن نافع، فذكره.","vol":"4","page":795},{"text":"٢٩٥٥ - (خ م ط س) عائشة - ﵂ -: قالت: «قَدِمَ رسولُ الله - ﷺ- من سَفَرٍ، وقد سَتَرْتُ سَهْوة لي بِقِرَامٍ فيه تماثيلُ، فلما رآه رسولُ الله -ﷺ- هَتكَهُ، وتَلَوَّنَ وجهُه، فقال: يا عائشة، أَشَدُّ الناس عذابًا عند الله يوم القيامة الذين يُضاهُونَ بخلق الله، قالت عائشة: فقطعناه، فجعلنا منه وِسادة، أَو وِسادتين» . وفي رواية عبد الرحمن بن القاسم عن أبيه: «أنها نصبت سِترًا فيه تصاوير، فدخل رسول الله - ﷺ-، فنزعه، قالت: ⦗٧٩٦⦘ فَقَطَعْتُهُ وسادتين، فقال رجل في المجلس حينئذ - يقال له: ربيعة بن عطاء - مولى بني زهرة: أَفما سمعتَ أبا محمد، يعني: أباه - يذكر أن عائشة قالت: فكان رسول الله - ﷺ- يَرتَفِقُ عليها؟ فقال ابن القاسم: لا، فقال: لكني قد سمعته» . يريد: القاسم بن محمد.\nوفي رواية، قالت: «دخل عليَّ رسولُ الله - ﷺ- وفي البيت قِرَامٌ فيه صُوَرٌ، فتلَوَّنَ وجهه، ثم تناول السِّتْرَ فهتكه، وقال: مِن أَشَدِّ الناس عذابًا يوم القيامة الذين يصوِّرون هذه الصورَ» .\nوفي أخرى نحوه، وقال: «إِن من أشد الناس عذابًا يوم القيامة الذين يُشَبِّهون بخلق الله» . وفي أخرى: «إِنَّ أشد الناس عذابًا» . وفي أخرى: «أَنها اشترت نُمرقَة فيها تصاوير، فلما رآها رسول الله - ﷺ- قام على الباب، فلم يدخُل، فعرَفْتُ في وجهه الكراهيةَ، قالت: فقلت: يا رسول الله، أتوب إِلى الله وإِلى رسوله، ماذا أَذْنَبْتُ؟ فقال رسولُ الله - ﷺ-: ما بال هذه النُّمرُقَةِ؟ قلت: اشتريتها لك، لتقعد عليها وتَوَسَّدَها. فقال رسولُ الله - ﷺ-: إِن أصحاب هذه الصور يُعذَّبون يوم القيامة، فيقال لهم: أحيُوا ما خلقتم، وقال: إِن البيتَ الذي فيه الصور لا تدخله الملائكة» .\nوفي أخرى: أنها قالت: «حَشَوتُ للنبي - ﷺ- وِسادة فيها تماثيل، كأنها نُمرُقَةٌ، فجاء فقام بين البابين، وجعل يتغيَّر وجهه، فقلت: ما بالُنَا يا رسولَ ⦗٧٩٧⦘ الله؟ قال: ما بالُ هذه الوِسادة؟ قلت: وسادة جعلتها لك لِتَضطجعَ عليها، قال: أما علمتِ أَنَّ الملائكة لا تدخل بيتًا فيه صورة، وأَن من صنع هذه الصور يعذَّب يوم القيامة، فيقول: أحيوا ما خلقتم» . زاد في رواية، قالت: «فأخذتُه فجعلتُه مِرْفَقَتَينِ، فكان يَرتَفِقُ بهما في البيت» .\nوفي أخرى مختصرًا: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِن أصحابَ هذه الصُّوَر يُعذَّبون يوم القيامة، ويقال لهم: أَحيوا ما خلقتُم (١)» . هذه روايات البخاري، ومسلم.\nوفي رواية الموطأ مثل الرواية الخامسة، التي أولها: «أنها اشترت نُمرُقَة فيها تصاوير» .\nوأَخرجه النسائي مثل الرواية الثالثة، وقال فيه: «إِن من أشدِّ الناس عذابًا يوم القيامة: الذين يُشَبِّهونَ بخلق الله»، وفي أخرى للنسائي، قالت: «قَدِمَ النبي - ﷺ- من سفرٍ، وقد سَترتُ بِقِرام على سهوة لي، فيه تصاوير، فنزعه، فقال: أَشدُّ الناسِ عذابًا يوم القيامة: الذين يُضاهُونَ بخلق الله» (٢) . ⦗٧٩٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سهوة): السهوة: النافذة بين الدارين، وقيل: هي الصفة تكون بين يدي البيت، وقيل: هي صفة صغيرة كالمِخْدَع.\n(بِقِرَام): القرام: الستر.\n(يُضاهون): المضاهاة: المشابهة والمماثلة.\n(نُمرُقة): النمرقة: المخدة، وكذلك المرفقة.\n_________\n(١) قال النووي \" في شرح مسلم \": وهو الذي يسميه الأصوليون: أمر تعجيز، كقوله تعالى: ﴿قل فائتوا بعشر سور مثله﴾ [هود: ١٣] .\n(٢) رواه البخاري ١٠ / ٣١٥ - ٣٢٧ في اللباس، باب ما وطئ من التصاوير، وباب من لم يدخل بيتًا فيه صورة، ومسلم رقم (٢١٠٥) في اللباس، باب تحريم صورة الحيوان، والموطأ ٢ / ٩٦٦ و٩٦٧ في الاستئذان، باب ما جاء في الصور والتماثيل، والنسائي ٨ / ٢١٣ في الزينة، باب التصاوير، وباب ذكر أشد الناس عذابًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه الحميدي (٢٥١) قال: حدثنا سفيان، قال: حدثنا الزهري، قال سفيان: فلما جاءنا عبد الرحمن بن القاسم حدثنا بأحسن منه وأرخص. و«أحمد» (٦/٣٦) قال: حدثنا سفيان، عن الزهري. وفي (٦/٨٥) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي، عن الزهري. وفي (٦/٨٦) قال: حدثنا أبو اسلمغيرة. قال: حدثنا الأوزاعي. قال: حدثنا الزهري. وفي (٦/١٠٣) قال: حدثنا حسن. قال: حدثنا بن لهيعة، قال: حدثنا بكير. وفي (٦/١١٦) قال: حدثنا موسى بن داود، قال: حدثنا إبراهيم بن سعد، عن صالح بن كيسان، عن عبد الرحمن بن القاسم. وفي (٦/١٧٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحجاج، قال: حدثني شعبة، عن عبد الرحمن بن القاسم. وفي (٦/١٩٩) قال: حدثنا عبد الرزاق قال: حدثنا معمر، عن الزهري. وفي (٦/٢١٤) قال: حدثنا وكيع، عن سفيان، قال: قال عبد الرحمن بن القاسم. وفي (٦/٢١٩) قال: حدثنا بهز، قال: حدثنا حماد عن عبد الرحمن بن القاسم. و«الدارمي» (٢٦٦٥) قال: أخبرنا سعيد بن عامر، عن شعبة، عن عبد الرحمن بن القاسم. و«البخاري» (٣/ ١٧٨) قال: حدثنا إبراهيم ابن المنذر. قال: حدثنا أنس بن عياض، عن عبيد الله بن عمر، عن عبد الرحمن بن القاسم. وفي (٧/٢١٥) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان، قال: سمعت عبد الرحمن بن القاسم، وما بالمدينة يومئذ أفضل منه. وفي (٨/٣٣) قال: حدثنا يسرة بن صفوان، قال: حدثنا إبراهيم، عن الزهري. و«مسلم» (٦/١٥٨و١٥٩) قال: حدثنا منصور بن أبي مزاحم، قال: حدثنا إبراهيم بن سعد، عن الزهري. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب قال: أخبرني يونس، عن ابن شهاب. (ح) وحدثنا يحيى بن يحيى وأبو بكر ابن أبي شيبة وزهير بن حرب، جميعا عن ابن عيينة. ح وحدثنا إسحاق بن إبراهيم وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري. (ح) وحدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، جميعا عن ابن عيينة. واللفظ لزهير، قال: حدثنا سفيان بن عيينة، عن عبد الرحمن بن القاسم. (ح) وحدثنا محمد بن المثني. قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة، عن عبد الرحمن بن القاسم. (ح) وحدثناه إسحاق بن إبراهيم، وعقبة بن مكرم، عن سعيد بن عامر. ح وحدثناه إسحاق بن إبراهيم، قال: أخبرنا أبو عامر العقدي، جميعا عن شعبة بهذا الإسناد. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن سفيان، عن عبد الرحمن ابن القاسم. (ح) وحدثنا هارون بن معروف، قال: حدثنا ابن وهب، قال: حدثنا عمرو ابن الحارث، أن بكيرا حدثه، أن عبد الرحمن بن القاسم حدثه. و«ابن ماجة» (٣٦٥٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن أسامة بن زيد، عن عبد الرحمن بن القاسم. و«النسائي» (٢/٦٧) قال أخبرنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد، قال: حدثنا شعبة، عن عبد الرحمن بن القاسم. وفي (٨/٢١٤) قال: أخبرنا وهب بن بيان، قال: حدثنا ابن وهب، قال: حدثنا عمرو، قال: حدثنا بكير، قال: حدثني عبد الرحمن بن القاسم. (ح) وأخبرنا قتيبة، قال: حدثنا سفيان، عن عبد الرحمن بن القاسم. (ح) وأخبرنا إسحاق بن إبراهيم، وقتيبة بن سعيد، عن سفيان، عن الزهري. وفي الكبرى (تحفة الأشراف) (١٢/١٧٤٨٣) عن إسحاق بن إبراهيم، عن سفيان، عن عبد الرحمن بن القاسم، و«ابن خزيمة» (٨٤٤) قال: حدثنا أبو موسى، قال: حدثني محمد بن جعفر، قال: حدثنا شعبة، عبد الرحمن بن القاسم.\nثلاثتهم - الزهري، وعبد الرحمن بن القاسم، وبكير بن الأشج - عن القاسم بن محمد، فذكره.\nأخرجه أحمد (٦/٨٣) قال: حدثنا أبو المغيرة، قال: حدثنا الأوزاعي، قال: حدثنا عبد الرحمن بن القاسم. و«النسائي» (٨/٢١٦) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة، عن سماك.\nكلاهما - عبد الرحمن، وسماك- عن القاسم بن محمد، عن عائشة زوج النبي -ﷺ- أنها قالت: إن أشد الناس عذابا يوم القيامة الذين يضاهون الله في خلقه.\n(*) في روا ية عمرو بن الحارث. «أنها نصبت سترا فيه تصاوير، فدخل رسول الله -ﷺ- فنزعه. قالت: فقطعته وسادتين» فقال رجل في المجلس حينئذ يقال له ربيعة بن عطاء مولى بني زهرة: أفما سمعت أبا محمد يذكر أن عائشة قالت: فكان رسول الله -ﷺ- يرتفق عليهما قال ابن القاسم: لا، قال: لكني قد سمعته يريد القاسم بن محمد.","vol":"4","page":795},{"text":"٢٩٥٦ - (خ م س) سعيد بن أبي الحسن - ﵀ -: قال: جاء رجل إلى ابن عباسٍ، فقال: إني رجلٌ أُصَوِّرُ هذه الصورَ، فأَفتني فيها. فقال له: ادنُ مني، فدنا منه، ثم قال: ادن مني، فدنا منه، حتى وضع يده على رأسه، وقال: أُنبئُكَ بما سمعتُ من رسولِ الله - ﷺ-، سمعتُ رسولَ الله - ﷺ- يقول: «كلُّ مُصَوِّرٍ في النار، يَجعل له (١) بكل صورة صَوَّرها نفسًا، فَيعذِّبه في جهنم، فقال: إن كنتَ لابُدَّ فاعلًا، فاصنع الشجر، وما لا نَفس له» . هذه رواية البخاري، ومسلم. ⦗٧٩٩⦘\nوفي أخرى للبخاري، قال: «كنت عند ابن عباس إذ جاءه رجل، فقال: يا ابن عباس، إني رجل إنما مَعيشتي من صَنْعَةِ يديَّ، وإني أصنع هذه التصاوير؟ فقال ابن عباس: لا أُحَدِّثُكَ إِلا ما سمعتُ من رسولِ الله - ﷺ-، سمعتُه يقول: مَن صَوَّرَ صُورة فإن الله مُعَذِّبُه، حتى يَنفُخَ فيها الرُّوح، وليس بنافخٍ فيها أَبدًا، فربا الرجلُ رَبْوَة شديدة، واصفرَّ وجهُه، فقال: ويحَك، إِن أَبَيْتَ إِلا أَن تصنعَ فعليك بهذا الشجر، كلِّ شيء ليس فيه روح» .\nوفي رواية لهما عن النضر بن أنس بن مالك، قال: كنت جالسًا عند ابن عباس، فجعل يُفتي، ولا يقول: قال رسول الله - ﷺ-، حتى سأله رجل، فقال: إِني أُصوِّرُ هذه الصُّوَر؟، فقال له ابن عباس: ادنه، فدنا الرجل، فقال: سمعتُ رسولَ الله -ﷺ- يقول: «مَن صَوَّر صورة في الدنيا كُلِّفَ أَن ينفُخَ [فيها] الروحَ يوم القيامة، وليس بنافخٍ» . وأخرجه النسائي عن النضر بن أنس بمثل ما سبق، وفيها: «ادْنه ادنه - مرتين» (٢) . ⦗٨٠٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَرَبا): ربا الإنسان: انتفخ من غيظ أو كبر.\n_________\n(١) قال النووي \" في شرح مسلم \": هو بفتح الياء من \" يجعل \" والفاعل هو الله تعالى، أضمر للعلم به. قال القاضي: يحتمل معناه: إن الصورة التي صورها هي التي تعذبه بعد أن يجعل فيها روح، وتكون الباء في \" بكل \" بمعنى: في. قال: ويحتمل أن يجعل له بعدد كل صورة ومكانها شخص يعذبه، وتكون الباء بمعنى لام السبب.\n(٢) رواه البخاري ٤ / ٣٤٥ في البيوع، باب بيع التصاوير والتركيب فيها روح، وفي اللباس، باب من صور صورة كلف يوم القيامة أن ينفخ وما هو بنافخ، ومسلم رقم (٢١١٠) في اللباس، باب تحريم تصوير صورة الحيوان، والنسائي ٨ / ٢١٥ في الزينة، باب ذكر ما يكلف أصحاب الصور يوم القيامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٠٨) (٢٨١١) قال: حدثنا عبد الأعلى بن عبد الأعلى، عن يحيى يعني ابن أبي إسحاق. وفي (١/٣٦٠) (٣٣٩٤) قال: حدثنا إسماعيل، ومحمد بن جعفر، قالا: حدثنا عوف. و«البخاري» (٣/١٠٨) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا يزيد بن زريع، قال: أخبرنا عوف. و«مسلم» (٦/١٦١) قال قرأت على نصر بن علي الحهضمي: عن عبد الأعلى بن عبد الأعلى، قال: حدثنا يحيى بن أبي إسحاق. و«النسائي» في الكبرى (الورقة ١٣٠ -أ) قال: أخبرنا محمد بن الحسين بن إبراهيم بن إشكاب، عن قراد - وهو عبد الرحمن بن غزوان - قال: أخبرنا شعبة، عن عوف.\nكلاهما - يحيى بن أبي إسحاق، وعوف - عن سعيد أبي الحسن، فذكره.","vol":"4","page":798},{"text":"٢٩٥٧ - (خ م س) عبد الله بن مسعود - ﵁ -: قال: سمعتُ رسولَ الله -ﷺ- يقول: «إِن أشدَّ الناسِ عذابًا يومَ القيامة عند [الله] المُصَوِّرون» . هذه رواية البخاري، ومسلم.\nولمسلم: «إنَّ من أشدِّ أهل النار يوم القيامة عذابًا المُصوِّرون» .\nقال الحميدي: وعند البُرقاني: «إِن أَشد الناسِ عذابًا يوم القيامة رجل قتله نبيٌّ، أو مُصَوِّرُ هذه التماثيل» . وأَخرجه النسائي مثل رواية مسلم، وله في أخرى: «المصوِّرين» .\nوفي أخرى لمسلم عن مسلم بن صُبيح، قال: «كنت مع مسروق في بيت فيه تماثيل مريمَ، فقال مسروق: هذه تماثيلُ كِسرى، فقلت: لا، هذا تماثيل مريمَ، فقال مسروق: أما إني سمعت عبد الله بن مسعود يقول: قال رسول الله - ﷺ-: أشد الناس عذابًا يوم القيامة المصوِّرون» (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٢١ و٣٢٢ في اللباس، باب عذاب المصورين يوم القيامة، ومسلم رقم (٢١٠٩) في اللباس، باب تحريم تصوير صورة الحيوان، والنسائي ٨ / ٢١٦ في الزينة، باب أشد الناس عذابًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٧) قال: حدثنا سفيان، قال: حدثنا الأعمش. و«أحمد» (١/٣٧٥) (٣٥٥٨) قال: حدثنا عبد العزيز، قال: حدثنا منصور. وفي (١/٤٢٦) (٤٠٥٠) قال: حدثنا أبو معاوية، ووكيع، قالا: حدثنا الأعمش. و«البخاري» (٧/٢١٥) قال: حدثنا الحميدي، قال حدثنا سفيان، قال: حدثنا الأعمش.. و«مسلم» (٦/١٦١) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، عن الأعمش. (ح) وحدثني أبو سعيد الأشج، قال: حدثنا وكيع، قال: حدثنا الأعمش. (ح) وحدثناه يحيى بن يحيى، وأبو بكر بن أبي شيبة، وأبو كريب،كلهم عن أبي معاوية. (ح) وحدثناه ابن أبي عمر، قال:حدثنا سفيان، كلاهما عن الأعمش. (ح) وحدثنا نصر بن علي الجهضمي، قال: حدثنا عبد العزيز بن عبد الصمد، قال: حدثنا منصور. و«النسائي» (٨/٢١٦) قال: أخبرنا أحمد بن حرب، قال: حدثنا أبو معاوية، عن الأعمش. (ح) وأنبأنا محمد بن يحيى بن محمد، قال: حدثنا محمد بن الصباح، قال: حدثنا إسماعيل بن زكريا، قال: حدثنا حصين بن عبد الرحمن.\nثلاثتهم - الأعمش، ومنصور، وحصين بن عبد الرحمن - عن مسلم بن صبيح أبي الضحى، عن مسروق، فذكره.","vol":"4","page":800},{"text":"٢٩٥٨ - (خ ت س) عبد الله بن عباس - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَن صَوَّرَ صُورَة عَذَّبه اللهُ بها يوم القيامة، حتى يَنفُخَ فيها الرُّوحَ، وما هو بِنَافخ، ومن تَحَلَّم كُلِّفَ أن يعقِد شعيرة - أو قال: بين شعيرتين - ومن استمع إلى حديثِ قومٍ يُسِرُّونَهُ عنه صُبَّ في أُذُنَيهِ الآنُكُ يوم القيامة» . أخرجه البخاري، وأخرجه الترمذي، والنسائي، ولم يذكرا فيه: التَّحلمَ، وعَقْد الشعيرة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تحلَّم) الإنسان: إذا أخبر أنه رأى في النوم مالم يره.\n(الآنُك): الرصاص الأسود.\n_________\n(١) رواه البخاري ١٢ / ٣٧٤ و٣٧٥ في التعبير، باب من كذب في حلمه، والترمذي رقم (١٧٥١) في اللباس، باب ما جاء في المصورين، والنسائي ٨ / ٢١٥ في الزينة، باب ذكر ما يكلف أصحاب الصور يوم القيامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١-أخرجه أحمد (١/٢٤١) (٢١٦٢) قال حدثنا محمد بن جعفر. وفي (١/٣٥٠) (٣٢٧٢) قال: حدثنا محمد بن بشر. و«البخاري» (٧/٢١٧) قال: حدثنا عياش بن الوليد، قال: حدثنا عبد الأعلى. و«مسلم» (٦/١٦٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر. و«النسائي» (٨/٢١٥) قال: أخبرنا عمرو بن علي، قال: حدثنا خالد وهو ابن الحارث.\nخمستهم - ابن جعفر، وابن بشر، وعبد الأعلى، وابن مسهر، وابن الحارث - عن سعيد بن أبي عروبة.\n٢- وأخرجه مسلم (٦/١٦٢) قال: حدثنا أبو غسان المسمعي، ومحمد بن المثنى، قالا: حدثنا معاذ بن هشام، قال: حدثنا أبي، عن قتادة.\nكلاهما - ابن أبي عروبة، وقتادة - قال ابن أبي عروبة: سمعت النضر بن أنس يحدث قتادة. وقال قتادة: عن النضر، فذكره.\n(*) قال أبو عبد الله محمد بن إسماعيل البخاري: سمع سعيد بن أبي عروبة من النضر بن أنس هذا الواحد: «الجامع الصحيح» (٣/١٠٨) .","vol":"4","page":801},{"text":"٢٩٥٩ - (خ م) أبو زرعة - ﵀ -: قال: دخلتُ مع أبي هريرة في دَارِ مَروَان، فرأَى فيها تصاويرَ، فقال: سمعتُ رسولَ الله - ﷺ- يقول: «قال الله تعالى: ومن أظْلَمُ ممن ذهب يَخلق خَلْقًا كَخَلقي؟ فَلْيَخلُقوا ذَرَّة، أو لِيَخْلُقوا حَبَّة، أَو ليخلُقوا شعيرة» . ⦗٨٠٢⦘\nزاد البخاري: «ثم دعا بِتَوْرٍ من ماء، ثم توضأ للصلاة، فرأيته غسل يديه حتى بلغ إِبطَيه، فقلت: ما هذا؟ أَشيء سمعتَه من رسولِ الله - ﷺ-؟ قال: نعم، مُنْتَهى الحِلْيَة» (١) .\nوفي رواية: «دَارًا تُبنى بالمدينة لسعيدٍ، أو لمروانَ، فرأى مُصَوِّرًا يُصوِّر في الدار، فقال: قال رسول الله - ﷺ-: ... وذكر الحديث» . أَخرجه البخاري، ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذرة): الذر: صغار النمل.\n_________\n(١) أي: ذلك منتهى الحلية، ورواه مسلم بلفظ: تبلغ الحلية من المؤمن حيث يبلغ الوضوء.\n(٢) رواه البخاري ١٠ / ٣٢٤ في اللباس، باب نقض الصور، وفي التوحيد، باب قول الله تعالى: ﴿والله خلقكم وما تعملون﴾، ومسلم رقم (٢١١١) في اللباس، باب تحريم تصوير صورة الحيوان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٢) قال: حدثنا محمد بن فضيل. وفي (٢/٣٩١) قال: حدثنا أسود بن عامر، قال: حدثنا شريك. و«البخاري» (٧/٢١٥) قال: حدثنا موسى، قال: حدثنا عبد الواحد. وفي (٩/١٩٧) قال: حدثنا محمد بن العلاء، قال: حدثنا ابن فضيل. و«مسلم» (٦/١٦٢) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وأبو كريب، قالوا: حدثنا ابن فضيل. (ح) وحدثنيه زهير بن حرب. قال: حدثنا جرير.\nأربعتهم - محمد بن فضيل، وشريك، وعبد الواحد، وجرير - عن عمارة بن القعقاع، عن أبي زرعة فذكره.","vol":"4","page":801},{"text":"٢٩٦٠ - (ت) جابر بن عبد الله - ﵄ -: قال: «نهى رسول الله - ﷺ- عن الصورة في البيت، ونهى أن يُصنعَ ذلك» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٤٩) في اللباس، باب ما جاء في الصورة، وهو حديث حسن، وقال الترمذي: وفي الباب عن علي وأبي طلحة وعائشة وأبي هريرة، وأبي أيوب، وفي الحديث حرمة اتخاذ الصور وإدخالها في البيت، لأن الملائكة لا تدخل بيتًا فيه كلب أو صورة، كما جاء في الأحاديث الصحيحة، ولا فرق في ذلك بين ماله ظل وما لا ظل له، وهو مذهب جمهور العلماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد (٣/٣٣٥) قال: حدثنا عبد الله بن الحارث. وفي (٣/٣٨٣) قال: حدثنا روح. وفي (٣/٣٨٤) قال: حدثنا حجاج. و«الترمذي» (١٧٤٩) قال: حدثنا أحمد بن منيع، قال: حدثنا روح بن عبادة.\nثلاثتهم - عبد الله بن الحارث، وحجاج، وروح - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٣٣٦) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\n٣- وأخرجه أحمد (٣/٣٩٦) قال: حدثنا سليمان بن داود، قال: حدثنا عبد الرحمن، عن موسى بن عقبة.\nثلاثتهم - ابن جريج، وابن لهيعة، وموسى بن عقبة- عن أبي الزبير، فذكره.","vol":"4","page":802},{"text":"٢٩٦١ - (خ م س) عائشة - ﵂ -: قالت: «لمَّا اشتَكى ⦗٨٠٣⦘ النبيُّ - ﷺ- ذكر بعضُ نسائه كنيسَة، يقال لها: مارية، وكانت أمُّ سلمَةَ (١)، وأُم حبيبةَ أَتَتَا أرضَ الحبشة، فذكرتا من حُسنِها وتصاويرَ فيها، فرفع رأسَه، فقال: أولئك [قوم] إِذا مات فيهم الرجلُ الصالحُ بَنَوْا على قبره مسجدًا، ثم صوَّروا فيه تلك الصور، أُولَئِكِ شِرار خلق الله» . أَخرجه البخاري، ومسلم.\nوفي رواية النسائي: «أَن أم حبيبة، وأم سلمة ذكرتا كنيسة رأتاها بالحبشة فيها تصاوير، فقال رسولُ الله - ﷺ-: إِنَّ أولئك إِذا كان فيهم الرجلُ الصالحُ فمات ... وذكر الحديث» (٢) .\n_________\n(١) في الأصل: أم سليم، والتصحيح من البخاري ومسلم.\n(٢) رواه البخاري ١ / ٤٣٨ في الصلاة، باب هل تنبش قبور مشركي الجاهلية ويتخذ مكانها مساجد، وباب الصلاة في البيعة، وفي الجنائز، باب بناء المسجد على القبر، وفي فضائل أصحاب النبي ﷺ، باب هجرة الحبشة، ومسلم رقم (٥٢٨) في المساجد، باب النهي عن بناء المساجد على القبور، والنسائي ٢ / ٤١ و٤٢ في المساجد، باب النهي عن اتخاذ القبور مساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥١) قال: حدثنا يحيى. (ح) ووكيع. و«البخاري» (١/١١٦، ٥/٦٣) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى. وفي (١/١١٨) قال: حدثنا محمد بن سلام، قال: أخبرنا عبدة. وفي (٢/١١٤) قال: حدثنا إسماعيل، قال: حدثني مالك. و«مسلم» (٢/٦٦) قال: حدثني زهير بن حرب، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا أبو بكر بن أبي شيبة وعمرو الناقد، قالا: حدثنا وكيع. وفي (٢/ ٦٧) قال: حدثنا أبو كريب، قال: حدثنا أبو معاوية. و«النسائي» (٢/٤١) وفي الكبرى) (٦٩٤) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا يحيى. و«ابن خزيمة» (٧٩٠) قال: أخبرنا بندار ويحيى بن حكيم، قالا: حدثنا يحيى.\nخمستهم - يحيى بن سعيد، ووكيع، وعبدة بن سليمان، ومالك، وأبو معاوية - عن هشام بن عروة، عن أبيه، فذكره.","vol":"4","page":802},{"text":"<span data-type=\"title\" id=toc-575>كراهية الصور والستور</span>\n٢٩٦٢ - (خ م ت د س) عائشة - ﵂ -: قالت: «قَدِمَ النبيُّ - ﷺ- من سفرٍ، وقد عَلَّقْتُ دُرْنُوكًا فيه تماثيل، فأَمرني أَن أَنْزِعَهُ، فنزعتُه، وكنت أغتسل أَنا والنبيُّ - ﷺ- من إِناءٍ واحدٍ» . هذا لفظ البخاري.\nوفي أخرى، قالت: «قدم رسولُ الله - ﷺ- من سَفرٍ، وقد سترت على بابي ⦗٨٠٤⦘ دُرنُوكًا، فيه الخيلُ ذَوَاتُ الأجنِحَة، فأمرني فنزعتُه» . وفي أخرى نحوه، وليس فيه: «قدِم من سفر» . وليس عند مسلم في هذا الحديث ذِكْر اغتسالها معهﷺ- من إِناءٍ واحد.\nولمسلم قالت: «كان لنا سِتْرٌ فيه تمثالُ طائر، وكان الداخل إِذا دخل استقبله، فقال لي رسولُ الله - ﷺ-: حَوِّلِي هذا، فإِني كلما دخلتُ فرأَيتُهُ ذكرْتُ الدنيا. قالت: وكان لنا قطيفةٌ كُنَّا نقول: عَلَمُهَا حَرِيرٌ، وكُنَّا نَلْبَسُها» . قال ابن المثنى: وزاد فيه عبد الأعلى: «فلم يأْمُرنا رسولُ الله - ﷺ- بقَطْعه» .\nولمسلم أيضًا من حديث زيد بن خالد الجهني عن أَبي طلحة الأنصاري: أَنَّ رسولَ اللهِ -ﷺ- قال: «لا تدخل الملائكة بيتًا فيه كلب ولا تماثيل، قال: فأتيت عائشة، فقلت: إن هذا يخبِرُني: أن النبيَّ - ﷺ- قال: لا تدخلُ الملائكةُ بيتًا فيه كلبٌ ولا تماثيلُ، فهل سمعتِ رسول الله - ﷺ- ذكر ذلك؟ فقالت: لا، ولكن سأُحدِّثكم ما رأَيته فعل: رأَيته خرج في غَزاة، فأخذت نَمَطًا، فلما قدم فرأى النمط عرفتُ الكراهية في وجهه، فجذبه حتى هتكه - أو قطعه - وقال: إِن الله لم يأمرنا أَن نَكْسُوَ الحجارة والطين، قالت: فقطَعْنا منه وِسَادتين، وحشوتُهما لِيفًا، فلم يَعِبْ ذلك عليَّ» . وقد أَخرج منه البخاري ما لأبي طلحة فقط، ولم يُخَرِّج حديث عائشة. ⦗٨٠٥⦘\nوأخرجه الترمذي، قالت: «كان لنا قِرَامُ سِتْرٍ، فيه تماثيل على بابي، فرآه رسولُ الله - ﷺ-، فقال: انْزِعيه، فإنه يُذَكِّرُني الدنيا، قالت: وكان لنا سَمَلُ قطيفةٍ، نقول: عَلَمُها حرير، كنا نَلْبَسُها» .\nوأخرج النسائي رواية مسلم التي فيها ذِكْر الطائر، وله في أخرى، قالت: «كان في بيتي ثوبٌ فيه تصاوير، فجعلته إلى سهوة في البيت، فكان رسولُ الله - ﷺ- يُصَلِّي إِليه، ثم قال: يا عائشة، أَخِّرِيه عنِّي، فنزعته، فجعلته وِسادة» .\nوله في أخرى قالت: «خرج رسولُ الله - ﷺ- خَرْجَة، ثم دخل، وقد علَّقتُ قِرَامًا فيه الخيلُ أُولاتُ الأجنحة، فلما رآه، قال: انزعيه» .\nوأخرج أبو داود رواية مسلم التي في أَولها حديث أبي طلحة الأنصاريِّ، إلى قوله: «ما رأيته فعل، ثم قالت: خرج رسولُ الله - ﷺ- في بعض مغازيه، وكنت أَتَحَيَّنُ قُفُوله، فأخذت نَمَطًا كان لنا، فسترته على العَرْض، فلما جاء استقبلتُه، فقلت: السلام عليك يا رسول الله ورحمة الله وبركاته، الحمد لله الذي أَعَزَّكَ وأَكرمك، فنظر إلى البيت فرأَى النَّمَطَ، فلم يردَّ عليَّ شيئًا، ورأيتُ الكراهية في وجهه، فأتى النمط حتى هتكه، ثم قال: إن الله لم يأمرنا فيما رزقنا أن نكسوَ الحجارة واللَّبِنَ، قالت: فقطعته، فجعلته وِسادَتين، ⦗٨٠٦⦘ وحشَوتُهما ليفًا، فلم يُنكِر ذلك عليَّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دُرنُوكًا): الدرنوك: ضرب من البسط ذو خمل.\n(نَمطًا): النمط: ضرب من البسط معروف.\n(هتكه): أي: خرقه وقطعه.\n(سَمَل): السَّمَل: الخَلَق من الثياب، وما كان في معناها من ستر أو كساء أو نحو ذلك.\n(أتحيَّن): تحيَّنت كذا، أي: انتظرت حينه، وهو وقت كونه.\n(العَرْض): الذي قرأته في كتاب «سنن أبي داود»، وهي الرواية «العرض» بالضاد المعجمة، والذي شرحه الخطابي في «معالم السنن» و«غريب الحديث» له، هذا لفظه: قال: في «معالم السنن» العرص: هو الخشبة المعترضة يُسَقَّفُ بها البيت، ثم توضع عليها أطراف الخشب الصغار، يقال: عرَّصت البيت تعريصًا (٢) . هكذا ذكره الخطابي، ولم يُقيد اللفظة أنها بالضاد المعجمة ⦗٨٠٧⦘ أو [الصاد] المهملة. حتى نكون منه على يقين. وقال في كتاب «الغريب» له: «فهتك العرص» وقال: قال الراوي: «العرض» وهو غلط، والصواب «العرص» وذكر نحو ما ذكر في «المعالم»» وقال: ومجر البيت هو العرص، بعينه، وهو الذي يقال له: الجائز، وهو حامل البيت، وأراه مشبَّهًا بالمجرة لاعتراضها في السماء، وإنما عنت عائشة بهتك العرص: هتك سماوة البيت، [التي] كانت غطت بها وجه العرص هذا قوله في كتاب الغريب، ولم يقيده أيضًا، إلا أن غرضه بالصاد المهملة: يدل عليه ما ذكره الهروي في كتابه من العين والراء والصاد المهملة. قال: «العرص» خشبة توضع على البيت عرضًا إذا أرادوا تسقيفه، ثم يلقى عليه أطراف الخشب الصغار، يقال: عرصت البيت تعريصًا. قال: والمحدثون يروونه بالضاد المعجمة، وهو بالصاد والسين. قال: وجاء به أبو عبيد بالسين، وهذا القول من الهروي يدل على أن الذي أراد الخطابي: الصاد المهملة، لأن تفسيره مثل الهروي، والذي ذكره الأزهري في كتابه مثل ما ذكره الهروي. عنه أخذه، لأنه صاحبه، وقال الزمخشري: العرص: الجائز الذي يوضع عليه أطراف العوارض، والجائز: هو الخشبة التي تعمل معترضة في البيت، قال: وقد روي بالضاد المعجمة، قيل: لأنه يوضع على البيت عرضًا. وأما الجوهري فلم يذكره في «عرض، ولا عرص» إنما قال في «عرس»: والعَرَس - بالفتح ⦗٨٠٨⦘ حائط يجعل بين حائطي البيت الشتوي، لا يبلغ أقصاه، ثم يسقَّف، ليكون البيت أدفأ، وإنما يفعل ذلك في البلاد الباردة، ويسمى بالفارسية: تِيجَة، ويقال: بيت معرَّس. قال: وقال أبو عبيد في تفسيره شيئًا غير هذا، لم يرتضه أبو الغوث وهذا إن كان أراد المذكور في الحديث، فيكون قد أُبدِلَت السين صادًا. والله أعلم.\n_________\n(١) رواه البخاري ١٠ / ٣٢٥ و٣٢٦ في اللباس، باب ما وطئ من التصاوير، وفي المظالم، باب هل تكسر الدنان التي فيها الخمر، وفي الأدب، باب ما يجوز من الغضب والشدة لأمر الله، ومسلم رقم (٢١٠٧) في اللباس، باب تحريم تصوير صورة الحيوان، والترمذي رقم (٢٤٧٠) في صفة يوم القيامة، باب رقم (٣٣)، وأبو داود رقم (٤١٥٣) في اللباس، باب في الصور، والنسائي ٨ / ٢١٣ في الزينة، باب التصاوير.\n(٢) في الأصل: عرضت البيت تعريضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٠٨) قال: حدثنا وكيع. وفي (٦/٢٢٩) قال: حدثنا أبو معاوية. وفي (٦/٢٨١) قال: حدثنا عامر بن صالح. و«البخاري» (٧/٢١٦) قال: حدثنا مسدد، قال: حدثنا عبد الله بن داود. و«مسلم» (٦/١٥٨) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب، قالا: حدثنا أبو أسامة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة، وحدثناه أبو كريب، قال: حدثنا وكيع. والنسائي (٨/٢١٣) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا أبو معاوية.\nستتهم - وكيع، وأبو معاوية الضرير، وعامر بن صالح، وعبد الله بن داود الخريبي، وأبو أسامة حماد ابن أسامة، وعبدة بن سليمان - عن هشام بن عروه عن أبيه، فذكره.","vol":"4","page":803},{"text":"٢٩٦٣ - (خ م د ت س) زيد بن خالد الجهني - ﵁ -: أَن أبا طلحة الأنصاري، قال: إنَّ رسولَ الله - ﷺ- قال: «لا تدخل الملائكةُ بيتًا فيه صُورةٌ» . قال بُسر بن سعيد: «ثم اشتكى زيد بن خالد، فعُدْناه، فإذا على بابه سِتْرٌ فيه صورة، فقلت لِعُبَيْدِ الله الخَوْلاني - ربيبِ ميمونةَ زوجِ النبي - ﷺ-: أَلم يُخبرنا زيد عن الصُّوَر يومَ الأول؟ فقال عُبَيْدُ الله: أَلم تَسْمَعْه حين قال: إِلا رَقْمًا في ثوب؟» .\nوفي رواية قال: «لا تدخل الملائكة بيتًا فيه كلبٌ، ولا صورة» . وفي أخرى: «ولا تماثيل» . وفي أخرى: «ولا تصاوير» . زاد بعضُ الرُّوَاةِ بعد قوله: «ولا صورةٌ»: «يريد: صورة التماثيل التي فيها الأرواح» . أخرجه البخاري، ومسلم.\nولمسلم: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا تدخل الملائكة بيتًا فيه كلبٌ ولا تماثيلُ» . ⦗٨٠٩⦘\nوأَخرج أَبو داود، والنسائي الرواية الأولى. وأَخرج الترمذي رواية مسلم الأخيرة. وأخرج النسائي أيضًا الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَقمًا): الرقم: النقش، وأصله: الكتابة.\n_________\n(١) رواه البخاري ١٠ / ٣٢٨ في اللباس، باب من كره القعود على الصور، وباب التصاوير، وفي بدء الخلق، باب ذكر الملائكة، وباب قوله الله تعالى: ﴿وبث فيها من كل دابة﴾، وفي المغازي، باب شهود الملائكة بدرًا، ومسلم رقم (٢٦٠٦) في اللباس، باب تحريم تصوير صورة الحيوان، وأبو داود رقم (٤١٥٥) في اللباس، باب في الصور، والترمذي رقم (٢٨٠٥) في الأدب، باب ما جاء أن الملائكة لا تدخل بيتًا فيه صورة ولا كلب، والنسائي ٨ / ٢١٢ و٢١٣ في الزينة، باب التصاوير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨) قال: حدثنا الحجاج بن محمد، وهاشم بن القاسم، قالا: حدثنا ليث - يعني ابن سعد-. و«البخاري» (٤/١٣٨) قال: حدثنا أحمد، قال: حدثنا ابن وهب، قال: أخبرنا عمرو. وفي (٧/٢١٦) قال: حدثنا قتيبة، قال: حدثنا الليث. و«مسلم» (٦/١٥٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. وفي (٦/٧٥٨) قال: حدثنا أبو الطاهر، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث. و«أبو داود» (٤١٥٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث. و«النسائي» (٨/٢١٢) وفي الكبرى (ورقة ١٣١) قال: أخبرنا عيسى بن حماد، قال: حدثنا الليث.\nكلاهما - الليث، وعمرو - عن بكير بن عبد الله بن الأشج، عن بسر بن سعيد عن زيد بن خالد فذكره.","vol":"4","page":808},{"text":"٢٩٦٤ - (ط ت س) عبيد الله (١) بن عبد الله بن عتبة - ﵀ -: «دخل على أبي طلحة الأنصاريِّ يعوده، فوجد عنده سَهلَ بْنَ حُنيفٍ، فدعا أَبو طلحة إِنسانًا يَنزعْ نمطًا تحته، فقال له سهل: لِمَ تَنْزِعهُ؟ قال: لأن فيه تصاويرَ، وقال فيه النبيُّ - ﷺ- ما علمتَ، قال سهل: أَوَ لَم يَقُل: إِلا ما كان رقمًا في ثوب؟ قال: بلى، ولكنَّه أَطيبُ لنفسي» . أخرجه الموطأ، والترمذي، والنسائي (٢) .\n_________\n(١) في الأصل: عبد الله، والتصحيح من الموطأ والترمذي والنسائي وكتب الرجال.\n(٢) رواه مالك في \" الموطأ \" ٢ / ٩٦٦ في الاستئذان، باب ما جاء في الصور والتماثيل، والترمذي رقم (١٧٥٠) في اللباس، باب ما جاء في الصور، والنسائي ٨ / ٢١٢ في الزينة، باب التصاوير، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه مالك في الموطأ (٥٩٨) . و«أحمد» (٣/٤٨٦) قال: حدثنا إسحاق بن عيسى، قال: حدثنا مالك. و«الترمذي» (١٧٥٠) قال: حدثنا إسحاق بن موسى الأنصاري. و«النسائي» (٨/٢١٢) وفي الكبرى (ورقة ١٣١) قال: أخبرنا علي بن شعيب. كلاهما (إسحاق، وعلي) قالا: حدثنا معن، قال: حدثنا مالك. وأخرجه النسائي في الكبرى (ورقة ١٣١) قال: أخبرني محمد بن وهب، قال: حدثنا محمد بن سلمة، قال: حدثني محمد بن إسحاق. كلاهما - مالك، وابن إسحاق - عن أبي النضر.\n٢- وأخرجه النسائي في الكبرى (ورقة ١٣١) قال: أخبرنا محمد بن هاشم البعلبكي، قال: حدثنا الوليد، قال: حدثنا الأوزاعي، عن الزهري.\nكلاهما - سالم أبو النضر. والزهري - عن عبيد الله بن عبد الله بن عتبة، فذكره.\n(*) رواية ابن إسحاق - عن عثمان بن حنيف، وأبي طلحة.","vol":"4","page":809},{"text":"٢٩٦٥ - (خ) أنس بن مالك - ﵁ -: قال: «كان قِرَامٌ لعائشةَ سترتْ به جانبَ بيتها، فقال لها رسولُ الله - ﷺ-: أَميطي عَنِّي (١)، فإنه لا تزالُ تصاويره تعرض لي في صلاتي» . أَخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أميطي): الإماطة: الإزالة والتنحية.\n_________\n(١) قال الحافظ في \" الفتح \": القرام ستر رقيق من صوف ذي ألوان.\n(٢) ١٠ / ٣٢٨ في اللباس، باب كراهية الصلاة على التصاوير، وفي الصلاة في الثياب، باب إذا صلى في ثوب مصلب أو تصاوير هل تفسد صلاته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٥١) قال:حدثنا عبد الصمد وفي (٣/٢٨٣) قال: حدثنا عفان، و«البخاري» (١/١٠٥) قال:حدثنا أبو معمر. وفي (٧/٢١٦) قال: حدثنا عمران بن ميسرة.\nأربعتهم- عبد الصمد، وعفان، وأبو معمر، وعمران - عن عبد الوارث بن سعيد، قال: حدثنا عبد العزيز فذكره.","vol":"4","page":810},{"text":"٢٩٦٦ - (خ د) عائشة - ﵂ -: «أَنَّ رسولَ الله - ﷺ- لم يكن يترك في بيته شيئًا فيه تَصَاليبُ إِلا هَتَكَه، أَو قالت: قَضبَهُ» (١) . أخرجه البخاري، وأبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قضبه): القضب: القطع.\n_________\n(١) لفظه عند البخاري: إلا نقضه.\n(٢) رواه البخاري ١٠ / ٣٢٣ في اللباس، باب نقض الصور، وأبو داود رقم (٤١٥١) في اللباس، باب في الصليب في الثوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٢) قال: حدثنا يحيى، عن هشام. (وعبد الصمد، عن يحيى. كذا في المطبوع) . وفي (٦/٢٣٧) قال: حدثنا يزيد، قال: أخبرنا هشام. وفي (٦/٢٥٢) قال: حدثنا عبد الصمد، قال: حدثنا حرب. (ح) وأبو عامر، قال: حدثنا هشام. و«البخاري» (٧/٢١٥) قال: حدثنا معاذ بن فضالة، قال: حدثنا: هشام. وأبو داود (٤١٥١) قال: حدثنا موسى بن إسماعيل قال: حدثنا أبان. و«النسائي» في الكبرى «تحفة الأشراف» (١٢/١٧٤٢٤) عن إسماعيل بن مسعود الجحدري، عن خالد بن الحارث، عن هشام.\nثلاثتهم - هشام، وحرب بن شداد، وأبان بن يزيد -عن يحيى بن أبي كثير، عن عمران بن حطان، فذكره.","vol":"4","page":810},{"text":"٢٩٦٧ - (خ د) عبد الله بن عمر - ﵄ -: «أَنَّ رسولَ الله - ﷺ- أتى بيتَ فاطمةَ، فوجد على بابها سِتْرًا مَوشِيًّا، فلم يدخل، فجاء عليٌّ، فرآها مُهتَمَّة، فقال: مالَكِ؟ فأَخبرته بانْصِرَافِ رسولِ الله - ﷺ- عن ⦗٨١١⦘ بابها، فأتى عليٌّ رسولَ الله - ﷺ-، فذكر ذلك له، وقال: قد اشتَدَّ [ذلك] عليها، فقال رسولُ الله - ﷺ-: مالنا وللدنيا، ومالنا وللرَّقمِ؟ فذهب إِلى فاطمةَ، فأَخبرها بقول رسول الله -ﷺ-، فردَّته إِليه، تقول: فما تأمرنا به فيه؟ قال: تُرسِلين به إِلى أهل حاجة» . أَخرجه البخاري، وأَبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَوشِيًّا) الوشي: النقش، وثوب موشي: إذا كان منقوشًا.\n_________\n(١) رواه البخاري ٥ / ١٦٨ في الهبة، باب هدية ما يكره لبسه، وأبو داود رقم (٤١٤٩) في اللباس، باب في اتخاذ الستور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢١) (٤٧٢٧) قال: حدثنا ابن نمير. و«عبد بن حميد» (٧٨٤) قال: حدثني ابن أبي شيبة، قال: حدثنا عبد الله بن نمير. و«البخاري» (٣/٢١٣) قال: حدثنا محمد بن جعفر أبو جعفر، قال: حدثنا ابن فضيل. و«أبو داود» (٤١٤٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا ابن نيمر. وفي (٤١٥٠) قال: حدثنا واصل بن عبد الأعلى، قال: حدثنا ابن فضيل.\nكلاهما- عبد الله بن نمير، ومحمد بن فضيل- عن فضيل بن غزوان، عن نافع، فذكره.\nفي رواية ابن فضيل، ذكر الحديث بنحوه، وقال: «وكان سترا موشيا» .","vol":"4","page":810},{"text":"٢٩٦٨ - (د) سفينة - مولى رسول الله - ﷺ-: «أن رجلًا أَضاف عليَّ بنَ أبي طالب، فصنعَ له طعامًا، فقالت له فاطمةُ: لو دَعونَا رسول الله - ﷺ-، فأكل معنا؟ فدعوهُ، فجاء فوضع يده على عِضادَتي الباب، فرأى القِرَامَ قد ضُرِب في ناحيةِ البيت، فرجع، فقالت: فاطمةُ لعليٍّ: الحَقهُ، فانظر ما رَجعهُ، فتبعَه، فقال: يا رسول الله، ما رَدَّك؟ قال: إِنه ليس لي - أو لنبيٍّ - أَن يدخل بيتًا مُزَوَّقًا» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٥٥) في الأطعمة، باب إجابة الدعوة إذا حضرها مكروه، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٢١ و٢٢٢ وابن ماجة رقم (٣٣٦٠) في الأطعمة، باب إذا رأى الضيف منكرًا رجع، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٢٠و٢٢٢) قال: حدثنا أبو كامل. وفي (٥ /٢٢١) قال حدثنا عفان. وفي (٥/٢٢٢) قال: حدثنا بهز. و«أبو داود» (٣٧٥٥) قال: حدثنا موسى بن إسماعيل. و«ابن ماجة» (٣٣٦٠) قال: حدثنا عبد الرحمن بن عبد الله الجزري، قال: حدثنا عفان بن مسلم.\nأربعتهم (أبو كامل، وعفان، وبهز، وموسى) قالوا: حدثنا حماد بن سلمة قال: حدثنا سعيد بن جهمان، فذكره.","vol":"4","page":811},{"text":"٢٩٦٩ - (م ت د س) أبو هريرة - ﵁ -: قال: قال ⦗٨١٢⦘ رسول الله - ﷺ-: «أتاني جبريل، فقال: إِني أَتيتُك البارحةَ، فلم يمنعني أَن أَكونَ دخلتُ إِلا أَنه كان في البيت قِرَام سِتْرٍ فيه تماثيلُ، وكان في البيت كلبٌ وعلى الباب تمثال الرجال، فَمُرْ برأسِ التِّمْثال فيُقْطع، فيصيرَ كهيئة الشجرة، ومُرْ بالْقِرَامِ فيُجْعل منه وسادتين تُوطَآن، وبالكلب فَلْيُخْرَجْ. قال: وكان الكلب جِرْوًا للحسن - أو الحسين بن علي - يلعب به، كان تحت نَضَدٍ له، فأمر به فأُخْرِج» . أَخرجه الترمذي، وأبو داود.\nوفي رواية مسلم مختصرًا، قال: قال رسول الله - ﷺ-: «لا تدخل الملائكة بيتًا فيه تصاويرُ، أو تماثيلُ» .\nوفي رواية النسائي، قال: «اسْتَأْذن جبريل على النبيِّ -ﷺ-، فقال: ادْخُلْ، فقال: كيف أدخل وفي بيتك سِتْرٌ فيه تصاوير؟ إِما أن تُقطَعَ رؤوسها، أو تُجْعَلَ بِساطًا يُوطَأُ، فإنا معشر الملائكة لا ندخل بيتًا فيه تماثيل أو تصاوير» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّضَد): السرير. وقيل: هو أخشاب يصفون عليها الثياب، وسمي السرير نضدًا، لتنضيد الفرش عليه، وهو تعبئتها.\n_________\n(١) رواه مسلم رقم (٢١١٢) في اللباس، باب تحريم تصوير صورة الحيوان، وأبو داود رقم (٤١٥٨) في اللباس، باب في الصور، والترمذي رقم (٢٨٠٧) في الأدب، باب ما جاء أن الملائكة لا تدخل بيتًا فيه صورة ولا كلب، والنسائي ٨ / ٢١٦ في الزينة، باب أشد الناس عذابًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٣٠٥ـ قال: حدثنا أبو قطن. وفي (٢/٤٧٨) قال: حدثنا وكيع. و«أبو داود» (٤١٥٨) قال: حدثنا أبو صالح محبوب بن موسى، قال: حدثنا أبو إسحاق الفزاري. و«الترمذي» (٢٨٠٦) قال: حدثنا سويد، قال: أخبرنا عبد الله بن المبارك.\nأربعتهم -أبو قطن، وو كيع، وأبو إسحاق الفزاري، وابن المبارك - عن يونس بن أبي إسحاق.\n٢- وأخرجه أحمد (٢/٣٠٨) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٣٩٠) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل. و«النسائي» (٨/٢١٦) قال: أخبرنا هناد بن السري، عن أبي بكر.\nثلاثتهم- معمر، وإسرائيل، وأبو بكر بن عياش - عن أبي إسحاق.\nكلاهما - يونس، وأبو إسحاق - عن مجاهد، فذكره.","vol":"4","page":811},{"text":"٢٩٧٠ - (ط ت) رافع بن إسحاق - مولى الشفاء - ﵀ -: قال: «دخلت أنا وعبدُ الله بن أَبي طلحة على أبي سعيد الخُدريِّ نعودُهُ، فقال لنا أبو سعيد: أخبرنا رسولُ الله - ﷺ- أن الملائكة لا تدخل بيتا فيه تماثيل، أَو تصاوير» . يشك إِسحاق ابن عبد الله بن أبي طلحة، لا يدري أَيَّتَهُمَا قال أبو سعيد. أخرجه الموطأ، والترمذي (١) .\n_________\n(١) رواه مالك في \" الموطأ \" ٢ / ٩٦٥ و٩٦٦ في الاستئذان، باب ما جاء في الصور والتماثيل، والترمذي رقم (٢٨٠٦) في الأدب، باب ما جاء أن الملائكة لا تدخل بيتًا فيه صورة ولا كلب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٥٩٨) . و«أحمد» (٣/٩٠) . و«الترمذي» (٢٨٠٥) قال: حدثنا أحمد ابن منيع.\nكلاهما - أحمد بن حنبل، وابن منيع - عن روح بن عبادة، قال: حدثنا مالك بن أنس، عن إسحاق ابن عبد الله بن أبي طلحة، أن رافع بن إسحاق مولى الشفاء. أخبره، فذكره.","vol":"4","page":813},{"text":"٢٩٧١ - (خ) عبد الله بن عمر - ﵄ -: قال: «وَعَدَ رسولَ الله - ﷺ- جبريلُ أَن يأتيَه، فَرَاثَ عليه، حتى اشْتَدَّ على رسول الله - ﷺ- فخرج، فَلقِيَهُ جبريلُ، فشكا إليه، فقال: إِنا لا ندخل بيتًا فيه كَلبٌ، ولا صُورَةٌ» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فراث): راث عليه: إذا أبطأ.\n_________\n(١) ١٠ / ٣٢٩ في اللباس، باب لا تدخل الملائكة بيتًا فيه صورة، وفي بدء الخلق، باب ذكر الملائكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤/١٣٩و ٧/٢١٦) قال: حدثنا يحيى بن سليمان، قال: حدثني ابن وهب، قال: حدثني عمرو هو ابن محمد، عن سالم فذكره.","vol":"4","page":813},{"text":"٢٩٧٢ - (م س د) ميمونة - زوج النبي - ﷺ﵂ -: «أَنَّ رسولَ الله - ﷺ- أَصْبَحَ عندها يومًا وَاجِمًا، فقالت له: لقد استَنْكرتُ ⦗٨١٤⦘ هَيْأتَكَ مُنْذُ اليوم، فقال: إِن جبريل كان وَعدَني أَن يَلْقَاني، فلم يَلْقَني، أَما واللهِ ما أَخْلَفَني، فَظَلَّ رسولُ الله - ﷺ- يومَه ذلك على ذلك، ثم وقع في نفسه جِرْوُ كلب تحت فُسْطَاطٍ لنا، فأمر به فأُخْرِج، ثم أخذ [بيده] ماء، فنضحَ مكانَه، فلما أمسى لَقِيَهُ جبريل، فقال رسول الله - ﷺ-[له]: كنتَ (١) وَعَدْتَني البَارِحَةَ؟ قال: أجل، ولكنَّا لا ندخل بيتًا فيه كلبٌ ولا صُورَةٌ، فأصبح فأَمر بقتل الكلاب يومئذ، حتى إِنه يأمُرُ بقتل كلب الحائط الصغير، ويتركُ كلب الحائط الكبير» . أَخرجه مسلم، والنسائي.\nوللنسائي أيضًا في أخرى قالت: «إِنَّ رسولَ الله - ﷺ- قال له جبريل: إِنا لا ندخل بيتًا فيه كلب، ولا صورة، فأصبح رسول الله - ﷺ- يومئذ، فأمر بقَتْل الكلاب، حتى إِنه لَيَأْمُرُ بقتل الكلب الصغير» .\nوأَخرجه أبو داود: أَنَّ النبيَّ - ﷺ- قال: «إِن جبريل وعدني أن يلقاني الليلةَ، فلم يلقَني، ثم وقع في نفسه جِروُ كلبٍ تحت سُبَاطَةٍ لنا، فأمر به فأُخرِجَ، ثم أخذ بيده ماء فنضح به مكانه، فلما لقيَه جبريل ﵇، قال: إنا لا ندخل بيتًا فيه كلبٌ ولا صُورَةٌ، فأصبح النبي - ﷺ-، فأمر بقَتل الكلاب ... الحديث» (٢) . ⦗٨١٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (واجمًا) الواجم: المُطْرِق المفكر من شدة الحزن.\n(فُسطاط) الفسطاط: بيت من شعر.\n(السُّباطة) الزبالة والكناسة.\n_________\n(١) في الأصل: كيف، والتصحيح من مسلم.\n(٢) رواه مسلم رقم (٢١٠٥) في اللباس، باب تحريم تصوير صورة الحيوان، وأبو داود رقم (٤١٥٧) في اللباس، باب في الصور، والنسائي ٧ / ١٨٦ في الصيد، باب امتناع الملائكة من دخول بيت فيه كلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٣٣٠) قال: حدثنا روح، قال: حدثنا محمد بن أبي حفصة. و«مسلم» (٦/١٥٦) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. و«أبو داود» (٤١٥٧) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني يونس. و«النسائي» (٧/١٨٦) قال: أخبرنا محمد بن خالد بن خلي، قال: حدثنا بشر بن شعيب، عن أبيه.\nثلاثتهم -محمد بن أبي حفصة، ويونس. وشعيب بن أبي حمزة -عن محمد بن مسلم بن شهاب الزهري، عن ابن السباق.\n٢- وأخرجه ابن خزيمة (٢٩٩) قال: حدثنا محمد بن عزيز الأيلي، أن سلامة بن روح حدثهم، عن عقيل قال: أخبرني محمد بن مسلم، أن عبيد الله بن عبد الله بن عتبة أخبره.\nكلاهما - ابن السباق، وعبيد الله - عن عبد الله بن عباس، فذكره.\n* أخرجه النسائي (٧/١٨٤) قال: أخبرنا كثير بن عبيد. قال: حدثنا محمد بن حرب. عن الزبيدي، عن الزهري. قال: أخبرني ابن السباق. قال: أخبرتني ميمونة. فذكرته.\nولم يذكر (ابن عباس) .\nواجما: الواجم: المطرق المفكر من شدة الحزن.\nفسطاطا: الفسطاط: بيت من شعر.\nالسباطة: الزبالة والكناسة..","vol":"4","page":813},{"text":"٢٩٧٣ - (م) عائشة - ﵂ -: قالت: «وَاعَدَ رسولَ الله - ﷺ- جبريلُ في ساعةٍ أن يَأْتِيَهُ، فجاءت تلك الساعةُ، ولم يأْتِهِ، قالت: وكان بيده عصا، فطرحها من يده، وهو يقول: ما يُخْلِفُ الله وَعدَهُ، ولا رُسُلُهُ، ثم التفَتَ، فَإِذا جِروُ كلبٍ تحت سرير، فقال: متى دخل هذا الكلبُ؟ فقلت: والله ما دَرَيْتُ به، فأمر به فأُخرجَ، فجاءه جبريل، فقال له رسولُ الله - ﷺ-: وعدتني فجلستُ لك، ولم تأتني؟ فقال: منعني الكلب الذي كان في بيتك، إِنا لا ندخل بيتًا فيه كلبٌ ولا صورةٌ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢١٠٤) في اللباس، باب تحريم تصوير صورة الحيوان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٤٢) قال: حدثنا يزيد، قال: أخبرنا محمد، يعني ابن عمرو. و«مسلم» (٦/١٥٥و ١٥٦) قال: حدثني سويد بن سعيد، وقال: حدثنا عبد العزيز بن أبي حازم، عن أبيه. (ح) وحدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا المخزومي، قال: حدثنا وهيب، عن أبي حازم. و«ابن ماجة» (٣٦٥١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، عن محمد بن عمرو.\nكلاهما - محمد بن عمرو، وأبو حازم سلمة بن دينار- عن أبي سلمة بن عبد الرحمن فذكره.","vol":"4","page":815},{"text":"٢٩٧٤ - (د س) علي بن أبي طالب - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا تدخل الملائكة بيتًا فيه صورةٌ، ولا جُنُبٌ، ولا كلبٌ» . أَخرجه أبو داود، والنسائي. ⦗٨١٦⦘\nوفي أخرى للنسائي، قال: «صَنعتُ طعامًا، فدَعَوتُ النبيَّ - ﷺ-: فجاء فدخل، فرأى سِتْرًا فيه تصاوير، فخرج، وقال: إِن الملائكة لا تدخل بيتًا فيه تصاوير» (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٧) في الطهارة، باب في الجنب يؤخر الغسل، ورقم (٤١٥٢) في اللباس، باب في الصور، والنسائي ١ / ١٤١ في الطهارة، باب في الجنب إذا لم يتوضأ، و٧ / ١٨٥ في الصيد، باب امتناع الملائكة من دخول بيت فيه كلب، وفي سنده نجي الحضرمي الكوفي لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولأكثره شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٨٣) (٦٣٢) قال: حدثنا يحيى. وفي (١/١٠٤) (٨١٥) قال: حدثنا عفان. وفي (١/١٣٩) (١١٧٢) قال: حدثنا محمد بن جعفر. و«أبو داود» (٢٢٧ و٤١٥٢) قال: حدثنا حفص ابن عمر. و«ابن ماجة» (٣٦٥٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر. و«النسائي» (١/١٤١) . وفي الكبرى (٢٤٩) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا هشام بن عبد الملك. (ح) وأنبأنا عبيد الله بن سعيد، قال: حدثنا يحيى. وفي (٧/١٨٥) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، ويحيى بن سعيد.\nخمستهم - يحيى، وعفان، ومحمد بن جعفر، وحفص، وهشام - عن شعبة، قال: حدثني علي بن مدرك، عن أبي زرعة، عن عبد الله بن نجي، عن أبيه فذكره.","vol":"4","page":815},{"text":"٢٩٧٥ - (م ت س) حَيَّان بن حصين أبو الهياج الأسدي: قال: قال لي عليُّ - ﵁ -: «ألا أبعثُك على ما بَعَثني عليه رسولُ الله - ﷺ-؟ [أن] لا تدعَ صُورَة إِلا طَمستَها، ولا قَبرًا مُشْرِفًا إِلا سَوَّيتَهُ» . أَخرجه مسلم، والترمذي، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٩٦٩) في الجنائز، باب الأمر بتسوية القبور، والترمذي رقم (١٠٤٩) في الجنائز، باب ما جاء في تسوية القبور، والنسائي ٤ / ٨٨ في الجنائز، باب تسوية القبور إذا رفعت، ورواه أيضًا أبو داود رقم (٣٢١٨) في الجنائز، باب في تسوية القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٩٦) (٧٤١)، ١/١٢٨ (١٠٦٤) قال: حدثنا وكيع. و«مسلم» (٣/٦١) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وزهير بن حرب (قال يحيى: أخبرنا. وقال الآخران: حدثنا وكيع) . (ح) وحدثنيه أبو بكر بن خلاد الباهلي،قال: حدثنا يحيى - وهو القطان -. و«أبو داود» (٣٢١٨) قال: حدثنا محمد بن كثير. و«النسائي» (٤/٨٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى.\nثلاثتهم - وكيع، ويحيى، ومحمد بن كثير - عن سفيان.، عن حبيب بن أبي ثابت، عن أبي وائل.\n٢- وأخرجه أحمد (١/٨٩) (٦٨٣) قال: حدثنا يونس بن محمد. و«عبد الله بن أحمد» (١/١١١) (٨٨٩) قال: حدثنا شيبان أبو محمد.\nكلاهما - يونس. وشيبان - عن حماد بن سلمة، عن يونس بن خباب، عن جرير بن حيان.\nكلاهما -أبو وائل، وجرير - عن أبي الهياج وهو حيان بن حصين الأسدي، فذكره.\n* أخرجه أحمد «١/١٢٨) (١٠٦٤) . والترمذي (١٠٤٩) قال:حدثنا محمد بن بشار. كلاهما - أحمد. وابن بشار - عن عبد الرحمن بن مهدي، عن سفيان، عن حبيب بن أبي ثابت، عن أبي وائل، أن عليا قال لأبي الهياج.. فذكر الحديث","vol":"4","page":816},{"text":"٢٩٧٦ - (خ) عبد الله بن عباس - ﵄ -: قال: «دخل النبي - ﷺ- البيتَ، فوجد فيه صورة إِبراهيم، وصورة مريم، فقال: أمَّا هُم، فقد سَمِعوا: أن الملائكة لا تدخل بيتًا فيه صورة، هذا إِبراهيم مُصَوَّرًا، فما بالهُ يَستَقْسِمُ؟» .\nوفي رواية: «أَنَّ النبي - ﷺ- لما رَأَى الصُّورَ في البيت لم يدخل حتى أَمر بها فَمُحِيَت، ورأى إبراهيمَ وإِسماعيلَ بأيْدِيهِما الأزلامُ فقال: قاتلهم الله، والله إن استَقْسَما بالأزلام قط» (١) .\nوفي رواية «أَنَّ ⦗٨١٧⦘ رسولَ الله - ﷺ- لما قدم أَبى أَن يدخل البيت وفيه الآلهةُ، فأَمر بها فَأُخرِجت، فأخرَجوا صورةَ إِبراهيم وإسماعيل في أيديهما الأزلامُ، فقال رسولُ الله -ﷺ-: قاتلهم اللهُ، أما واللهِ، لقد عَلِمُوا أنهما لم يستقْسِما بها قط، فدخل البيت فكَبَّرَ في نواحيه، ولم يُصَلِّ فيه» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأزلام): القداح التي لا ريش لها ولا نصل.\n(الاستقسام): طلب القسم، كان استقسامهم بها: أنهم كانوا إذا أراد أحدهم سفرًا، أو تزويجًا، أو نحو ذلك، ضرب بالقداح، وكانت قداحًا على بعضها مكتوب: أمرني ربي وعلى الآخر: نهاني [ربي] وعلى الآخر: غفل: فإن خرج «أمرني ربي» مضى لشأنه، وإن خرج «نهاني [ربي]» أمسك وإن خرج «الغُفل» عاد فأجالها، وضرب بها مرة أخرى، فمعنى الاستقسام، طلب ما قسم له بما لا يقسم.\n_________\n(١) في الأصل: والله لن يستقسما قط، وما أثبتناه من نسخ البخاري المطبوعة.\n(٢) ٦ / ٢٧٦ في الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾، وفي الحج، باب من كبر في نواحي الكعبة، وفي المغازي، باب أين ركز النبي ﷺ الراية يوم الفتح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٧٧) (٢٥٠٨) قال: حدثنا هارون بن معروف. و«البخاري» (٤/١٦٩) قال: حدثني يحيى بن سليمان، و«النسائى» في الكبرى «تحفة الأشراف» (٦٣٤٠) عن وهب ابن بيان.\nثلاثتهم -هارون ويحيى بن سليمان، ووهب - عن ابن وهب، قال: أخبرني عمرو بن الحارث، أن بكيرا حدثه عن كريب مولى ابن عباس فذكره.","vol":"4","page":816},{"text":"٢٩٧٧ - (خ) عبد الله بن عمر - ﵄ -: «دعا أَبا أيوب، فرأَى في البيت سِتْرًا على الجدار، فقال ابن عمر: غَلَبَنَا عليه النِسَاءُ» قال أبو أيوب: ⦗٨١٨⦘ «مَنْ كُنْتُ أخشى عليه، فلم أكن أخشى عليكَ، والله لا أطْعم لك طعامًا فرجع» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل المطبوع بياض بعد قوله: أخرجه، وقد رواه البخاري تعليقًا ٩ / ٢١٦ في النكاح، باب هل يرجع إذا رأى منكرًا في الدعوة، قال الحافظ في \" الفتح \": وصله أحمد في \" كتاب الورع \"، ومسدد في مسنده، ومن طريقه الطبراني من رواية عبد الرحمن بن إسحاق عن الزهري عن سالم بن عبد الله بن عمر قال: أعرست في عهد أبي، فآذن أبي الناس، فكان أبو أيوب فيمن آذنا، وقد ستروا بيتي ببجاد أخضر، فأقبل أبو أيوب فاطلع فرآه فقال: يا عبد الله أتسترون الجدر؟ فقال أبي واستحيا: غلبنا عليه النساء يا أبا أيوب، فقال: من خشيت أن تغلبه النساء ... فذكره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاي: معلقا (٩/١٥٧) في النكاح باب هل يرجع إذا رأى منكرا في الدعوة قال الحافظ في الفتح وصله أحمد في كتاب الورع ومسدد في مسنده ومن طريقه الطبراني من رواية عبد الرحمن بن إسحاق عن الزهري عن سالم بن عبد الله بن عمر قال: أعرست في عهد أبي فآذن أبي الناس فكان أبو أيوب فيمن آذنا وقد ستروا بيتي ببجاد أخضر فأقبل أبو أيوب فاطلع فرآه فقال: ياعبد الله أتسترون الجدر فقال أبي واستحيا: غلبنا عليه النساء ياأبا أيوب فقال: من خشية أن تغلبه النساء فذكره.","vol":"4","page":817},{"text":"٢٩٧٨ - (خ) عبد الله بن مسعود - ﵁ -: «رأى صورة في البيت، فرجع» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل المطبوع بياض بعد قوله أخرجه، وقد رواه البخاري تعليقًا ٩ / ٢١٥ في النكاح، باب هل يرجع إذا رأى منكرًا في الدعوة: قال الحافظ في \" الفتح \": كذا في رواية المستملي والأصيلي والقابسي وعبدوس، وفي راوية الباقين: أبو مسعود، والأول تصحيف فيما أظن، فإنني لم أر الأثر المعلق إلا عن أبي مسعود عقبة بن عمرو، وأخرجه البيهقي من طريق عدي بن ثابت، عن خالد بن سعد عن أبي مسعود، أن رجلًا صنع طعامًاَ فدعاه، فقال: أفي البيت صورة؟ قال: نعم، فأبى أن يدخل حتى تكسر الصورة، وسنده صحيح، وخالد بن سعد هو مولى أبي مسعود عقبة بن عمرو الأنصاري، ولا أعرف له عن عبد الله بن مسعود رواية، ويحتمل أن يكون ذلك وقع لعبد لله بن مسعود أيضًا لكن لم أقف عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري: معلقا (٩/١٥٧) في الكناح باب هل يرجع إذا رأى منكرا في الدعوة قال الحافظ في الفتح كذا في رواية المستملي والأصيلي والقاب وعبد وس وفي رواية الباقين أبو مسعود والأول تصحيف فيما أظن فاتني لم أر الأثر إلا عن أبي مسعود عقبه بن عمرو وأخرجه البيهقي من طريق عدي بن ثابت عن خالد بن سعد عن أبي مسعود أن رجلا صنع طعاما فدعاه فقال أفي البيت صورة؟ قال نعم: فأبي أن يدخل حتى تكسر الصورة وسنده صحيح وخالد بن سعيد هو مولى أبي مسعود عقبة بن عمرو الأنصاري ولا أعرف له عن عبد الله بن مسعود رواية ويحتمل أن يكون ذلك وقع لعبد الله بن مسعود أيضا لكن لم أقف عليه.","vol":"4","page":818},{"text":"<span data-type=\"title\" id=toc-576>ترجمة الأبواب التي أَوَّلها زاي ولم تَرِد في حرف الزاي</span>\n\n(زوجات النبي ﷺ) في كتاب النكاح، من حرف النون.\n(الزِّنا) في كتاب الحدود، من حرف الحاء.\n(زيارة القبور) في كتاب الموت، من حرف الميم.\n\nتم - بعون الله وتوفيقه - الجزء الرابع من كتاب \" جامع الأصول في أحاديث الرسول ﷺ \"\nويليه الجزء الخامس، ويبدأ بحرف السين، وأوله: كتاب السَّخَاءِ والكرم","vol":"4","page":819},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-577>حرف السين</span>\nيشتمل على خمسة كتب كتابُ السَّخَاءِ، كتاب السَّفَرِ، كتاب السَّبْق، كتاب السُّؤال، كتاب السِّحر<span data-type=\"title\" id=toc-578> الكتاب الأول: في السَّخَاءِ والكرمِ</span>\n٢٩٧٩ - (ت) أبو هريرة - ﵁ - أَن رسول الله - ﷺ- قال: «السَّخِيُّ قريب من الله، قريب من الناس، قريبٌ من الجَنَّةِ، بَعِيد من النار. والبَخِيلُ بَعِيد من الله، بَعِيد من الناس، بعيد من الجنة، قريب من النار، ولجَاهِل سَخيُّ أحبُّ إلى الله تعالى من عابد بخيل»، أَخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٦٢) في البر والصلة، باب ما جاء في السخاء، من حديث سعيد بن محمد الوراق عن يحيى بن سعيد عن الأعرج عن أبي هريرة عن النبي ﷺ، وسعيد بن محمد الوراق ⦗٤⦘ ضعيف كما قال الحافظ في \" التقريب \"، وقال الترمذي: هذا حديث غريب لا نعرفه من حديث يحيى بن سعيد عن الأعرج عن أبي هريرة إلا من حديث سعيد بن محمد، وقد خولف سعيد بن محمد في رواية هذا الحديث عن يحيى بن سعيد، إنما يروى عن يحيى بن سعيد عن عائشة شيء مرسل. اهـ. يعني: خالفه غيره في رواية هذا الحديث عن يحيى بن سعيد، فرواه سعيد عن يحيى عن الأعرج عن أبي هريرة متصلًا، وجعله من مسند أبي هريرة، ورواه غير سعيد بن محمد عن يحيى عن عائشة مرسلًا، يعني: منقطعًا، وجعله من مسند عائشة.\nأقول: ورواه البيهقي في \" شعب الإيمان \" عن جابر، والطبراني في \" الأوسط \" عن عائشة. وقال المناوي في \" التيسير \": بأسانيد ضعيفة يقوي بعضها بعضًا. أقول: ومعنى الحديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٩٦١) قال: حدثنا الحسن بن عرفة. قال: حدثنا سعيد بن محمد الوراق، عن يحيى بن سعيد، عن الأعرج، فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه من حديث يحيى بن سعيد، عن الأعرج، عن أبي هريرة، إلا من حديث سعيد بن محمد وقد خولف سعيد بن محمد في رواية هذا الحديث عن يحيي بن سعيد إنما يُروى عن يحيى بن سعيد، عن عائشة. شيء مرسل.","vol":"5","page":3},{"text":"٢٩٨٠ - (خ م ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «قال الله ﷿: [يا ابن آدم]، أنفقْ أُنفِقْ عليك، وقال: يدُ الله ملآى، لا يَغيضُها نفقة، سحَّاء الليل والنهار (١)، أَرَأَيتم ما أنْفَقَ منذُ خلق السمواتِ والأرضَ؟ فإنه لم يَغض ما بيده، وكان عرْشُه على الماء، وبيده الميزانُ، يَخفِضُ ويَرفَعُ» وفي رواية: «وبيده الأخرى الفيض أو القبضُ، يرفع ويخفض»، أخرجه البخاري ومسلم والترمذي. وزاد البخاري في رواية له في أولها: «نحن الآخِرون السَّابِقون يوم القيامة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَغيِضُها) الغيض: النقص، وغاض الماء يغيض: إذا نقص، وغضت الماء [وأغضته] أَغِيضُه وأُغِيضُه. ⦗٥⦘\n(سحَّاء): سحَّ المطر يسح: إذا سال، وسحَّاء: فعلاء منه.\n_________\n(١) بنصب الليل والنهار ورفعهما، النصب على الظرف، والرفع على أنه فاعل.\n(٢) رواه البخاري ١٣ / ٣٤٧ في التوحيد، باب وكان عرشه على الماء، وهو رب العرش العظيم، وباب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، وفي تفسير سورة هود، باب قوله: ﴿وكان عرشه على الماء﴾، وفي النفقات في فاتحته، ومسلم رقم (٩٩٣) في الزكاة، باب الحث على النفقة وتبشير المنفق، والترمذي رقم (٣٠٤٨) في التفسير، باب ومن سورة المائدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٦٧) قال: حدثنا سفيان. و«أحمد» (٢/٢٤٢) قال: حدثنا سفيان. وفي (٢/٤٦٤) قال: حدثنا إسماعيل بن عُمر ومعاوية بن هشام.\nقالا: حدثنا سفيان. وفي (٢/ ٥٠) قال: حدثنا يزيد. قال: أخبرنا محمد. و«البخاري» (٦/٩٢ و٩/١٥٠و ١٧٥) قال حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٧/٨٠) قال: حدثنا إسماعيل. قال: حدثني مالك، و«مسلم» (٣/٧٧) قال: حدثني زهير بن حرب ومحمد بن عبد الله بن نمير، قالا: حدثنا سفيان بن عيينة. و«ابن ماجة» (١٩٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد ابن هارون. قال: أنبأنا محمد بن إسحاق. وفي (٢١٢٣) قال: حدثنا أحمد بن يوسف. قال: حدثنا عبيد؟الله، عن سفيان. و«الترمذي» (٣٠٤٥) قال: حدثنا أحمد بن منيع. قال: حدثنا يزيد بن هارون. قال: أخبرنا محمد بن إسحاق، و«النسائي» في الكبرى (تحفة الأشراف) (١٠/١٣٧٤٠) عن عمران بن بكار، عن علي بن عياش، عن شعيب. خمستهم -سفيان بن عيينة، وسفيان الثوري، ومحمد بن إسحاق، وشعيب، ومالك - عن أبي الزناد، عن الأعرج فذكره.","vol":"5","page":4},{"text":"٢٩٨١ - (خ م) جابر - ﵁ - قال: «ما سُئِلَ رسول الله - ﷺ- شيئًا قطُّ فقال لا» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٨١ في الأدب، باب حسن الخلق والسخاء وما يكره من البخل، ومسلم رقم (٢٣١١) في الفضائل، باب ما سئل رسول الله ﷺ شيئًا قط فقال: لا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرج الحميدي (١٢٢٨) . وأحمد (٣/٣٠٧) . و«عبد بن حُميد» (١٠٨٧) قال أخبرنا أبو نعيم، وعبد الرزاق، و«الدارمي» (٧١) قال: أخبرنا محمد بن يوسف. و«البخاري» في «الأدب المفرد» (٢٩٨) قال حدثنا هشام بن عبد الملك و«مسلم» (٧/٧٤) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد. ثمانيتهم - الحميدي، وأحمد، وأبو نعيم، وعبد الرزاق، ومحمد بن يوسف، وهشام، وأبو بكر، وعمرو - عن سفيان بن عيينة.\n٢- وأخرجه البخاري (٨/١٦) قال: حدثنا محمد بن كثير. و«البخاري» في «الأدب المفرد» (٢٧٩) قال: حدثنا قبيصة. و«مسلم» (٧/٧٤) قال: حدثنا أبو كريب، قال: حدثنا الأشجعي (ح) وحدثني محمد بن المثنى، قال: حدثنا عبد الرحمن (يعني ابن مهدي) . و«الترمذي» في «الشمائل» (٣٥٢) قال حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. أربعتهم - ابن كثير، وقبيصة، والأشجعي، وابن مهدي - عن سفيان الثوري.\nكلاهما - ابن عيينة، والثوري - عن محمد بن المنكدر، فذكره.","vol":"5","page":5},{"text":"٢٩٨٢ - (م) أنس بن مالك ﵁ - قال: «ما سئل رسول الله - ﷺ- على الإسلام شيئًا إلا أعطاه، ولقد جاءه رجل فأعطاه غَنمًا بين جبَلين، فرجع إلى قومه فقال: يا قوم أسلِمُوا، فإن محمدًا يعطي عطاءَ من لا يخشى الفقر، وإن كان الرجلُ لَيُسْلِمُ ما يُرِيد إلا الدنيا، فما يلبثُ إلا يسيرًا حتى يكون الإسلام أحبَّ إليه من الدنيا وما عليها» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣١٢) في الفضائل، باب ما سئل رسول الله ﷺ شيئًا قط فقال: لا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الفضائل [٢٣١٢] .","vol":"5","page":5},{"text":"٢٩٨٣ - (م ت) محمد بن شهاب الزهري - ﵀ - قال: «غزَا رسولُ الله -ﷺ- غزوةَ الفَتْح - فتح مكة - ثم خرج رسول الله - ﷺ- بمن معه من المسلمين، فاقْتَتَلُوا بِحُنَيْن، فنضرَ الله دينَه والمسلمين، وأَعطى رسولُ الله - ﷺ- يومئذ صَفْوانَ بن أُمَيَّة مائة من الإبل، ثم مائة، ثم مائة» قال وحدَّثني سعيد بن المسيب: أن صفوان قال له: «والله لقد أَعطاني رسول الله ⦗٦⦘ ﷺ- يومئذ ما أعطاني وإنه لأَبغضُ الناس إليَّ، فما بَرِحَ يُعطِينِي حتى إنه لأحبُّ الناس إليَّ» أخرجه مسلم، وأَخرج الترمذي منه حديث صفوان لسعيد بن المسيب (١) .\n_________\n(١) رواه مسلم رقم (٢٣١٣) في الفضائل، باب ما سئل رسول الله ﷺ شيئًا قط فقال: لا، والترمذي رقم (٦٦٣) في الزكاة، باب ما جاء في إعطاء المؤلفة قلوبهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٠١، ٦/٤٦٥) قال: حدثنا زكريا بن عدي، قال: أخبرنا بن مبارك. ومسلم (٧/٧٥) قال: حدثني أبو الطاهر، أحمد بن عمرو بن سرح، قال: أخبرنا عبد الله بن وهب. والترمذي (٦٦٦) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا يحيى بن آدم، عن ابن المبارك. كلاهما - ابن المبارك، وابن وهب - عن يونس بن يزيد، عن الزهري، عن سعيد بن المسيب، فذكره.","vol":"5","page":5},{"text":"٢٩٨٤ - (د) عبد الله بن الهوزني - وهو عبد الله بن لحي الحمصي - ﵀ - قال: «لَقِيتُ بلالًا - مؤذِّنَ رسول الله - ﷺ- بحَلَبَ، فقلتُ: يا بلالُ، كيف كانت نفقة نبيِّ الله - ﷺ-؟ فقال: ما كان له شيء، كنت أنا الذي أَلي ذاكَ منه، منذُ بعثه الله تعالى إلى أَن تَوفَّاه، وكان إذا أتاه الإنسان مسلمًا فيراه (١) عاريًا، يأمرني فأنطَلِقُ فأستَقرِضُ، فأشتري له البُرْدَة، فأَكسوه وأُطعِمُه، حتى اعْترَضَنِي يومًا رجل من المشركين، فقال: يا بلال، [إنَّ] عندي سَعَة، فلا تسْتَقرِضْ من أَحد إلا منِّي، ففعلتُ. فلما أَن كان ذاتَ يوم توضأتُ ثم قمتُ لأُؤَذِّن للصلاة، فإذا المشرك قد أقبل في عِصابة من التجار، فلما رآني قال: يا حبشيّ: قلت: يا لبَّاهُ، فَتَجَهَّمَني، وقال لي قولًا غليظًا، وقال لي أتَدْرِي كم بينك وبين الشهر؟ قلت: قريب. قال إنما بينك وبينه أربع، فآخُذُكَ بالذي عليك، فأرُدُّكَ تَرْعَى الغنم كما كنتَ قبل ذلك، فأجد في نفسي ما أجد في أَنفُسِ الناس (٢) حتى إذا صلَّيت العَتَمةَ، رجع رسول الله ⦗٧⦘ ﷺ- إلى أَهله، فاستَأذنتُ عليه، فأذن لي، فقلتُ: يا رسولَ الله، بأَبِي أَنت [وأمِّي]، إن المشرك الذي كنتُ أتديَّنُ منه قال لي كذا وكذا، وليس عندك ما تقضي عنِّي، ولا عندي، وهو فاضِحي، فائْذَنّ لي في أن آبقَ إلى بعض هؤلاء الأحياء الذين [قد] أسْلَمُوا، حتى يرزقَ الله رسولَه -ﷺ- ما يقضي عني. قال فخرجت، حتى أتيتُ منزلي، فجعلتُ سَيْفِي وجرابي ونعلي ومجَنِّي عند رأسي، حتى إذا انْشَقَّ عمُودُ الصبْحُ الأول أردت أن أنطلق، فإذا إنسان [يسعى] يدعو: يا بلال: أجِبْ رسولَ الله، فانطلقتُ حتى أتيته، فإذا أربع رَكَائِبَ مُناخات عند الباب، عليهن أَحْمَالُهُنَّ، فاستأَذنتُ، فقال لي رسول الله - ﷺ-: أبْشِرْ، فقد جاء الله تعالى بقضائك، ثم قال: ألم تَرَ الرَّكائبَ المُنَاخَاتِ الأربعَ؟ قلت: بلى، قال: فإن لك رِقابَهُنَّ وما عليهن، وإن عليهن كُسْوَة وطعامًا، أهْدَاهُنَّ إليَّ عظيمُ فَدَك فاقْبِضْهُنَّ واقضِ دَينك، ففعلت -[فذكر الحديث - قال]: ثم انطلقتُ إلى المسجد، فإذا فيه رسول الله - ﷺ- قاعد، فسلَّمتُ عليه، فقال: ما فعل ما قِبَلكَ؟ قلت: قد قضى الله كلَّ شيء كان على رسول الله - ﷺ-[فلم يبق شيء]، قال: أَفضُلَ شيء؟ قلت: نعم، قال: انظُرْ أن تُريحَنِي منه، فإني لستُ بداخل على أحد من أهلي حتى تُريحَني منه، فلما صلى رسول الله - ﷺ- العتمة دعاني، فقال: ما فعل الذي قِبَلك؟ قلت: هو معي، لم يأتنا أحد، فبات رسول الله - ﷺ- في المسجد، وأقام فيه [وقص الحديث قال]: حتى [إذا] صلى العتمة من الغدِ - ثم دعاني، ⦗٨⦘ فقال: ما فعل الذي قِبَلك؟ فقلت: قد أراحك الله منه [يا رسول الله] فكَّبَر وحَمِدَ الله - قال: وإنما كان يفعل ذلك شفقًا من أن يُدْركَه الموت وعنده ذلك - ثم اتَّبَعْتُه حتى جاء أزْوَاجهُ، فسلَّم على امرأة امرأة، حتى أتى التي عندَها مَبيتُه. فهذا الذي سأَلْتَني عنه» أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عصابة): العصابة: الجماعة من الناس.\n(تجهمني): رجل جهم الوجه: كريه كالح، وجهمت الرجل وتجهمته: إذا كلحت في وجهه.\n(أبق): العبد يأبق: إذا هرب من مولاه.\n(مِجَنِّي): المِجَن: الترس، وهو من الجُنَّة التي تقي الإنسان.\n(ركائب): الركائب: جمع ركوبة، وهي ما يركب عليه من الإبل، كالحمولة: ما يحمل عليه منها.\n(رقابهن): الرقاب: جمع رقبة، وهي كناية عن الذات جميعها، يقال: لك رقبة هذا العبد أو الفرس أو الجمل، أي: هو لك. ومنه قوله تعالى ﴿فتحْرِيرُ رَقَبَةٍ﴾ [النساء: ٩٢] أي إعتاق عبد أو أمة. ⦗٩⦘\n(شفقًا): الشفق: الخوف، وكذلك الإشفاق.\n_________\n(١) في نسخ أبي داود المطبوعة: فرآه.\n(٢) في بعض النسخ: فأخذ في نفسي ما يأخذ في أنفس الناس.\n(٣) رقم (٣٠٥٥) في الإمارة، باب في الإمام يقبل هدايا المشركين، ورجال إسناده ثقات، كما قال الشوكاني في \" نيل الأوطار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٥٥) قال: حدثنا أبو توبة الربيع بن نافع، وفي (٣٠٥٦) قال: حدثنا محمود ابن خالد، قال: حدثنا مروان بن محمد.\nكلاهما - الربيع، ومروان - قالا: حدثنا معاوية بن سلام، عن زيد، أنه سمع أبا سلام قال: حدثني عبد الله الهوزني، فذكره.","vol":"5","page":6},{"text":"٢٩٨٥ - (ت) أنس بن مالك - ﵁ - قال: «كان رسول الله -ﷺ- لا يَدَّخِرُ شيئًا لِغَد» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٦٣) في الزهد، باب ما جاء في معيشة النبي ﷺ وأهله، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٦٢) قال: ثنا قتيبة، قال: ثنا جعفر بن سليمان، عن ثابت، فذكره.\nوقال الترمذي: هذا حديث غريب، وقد روى هذا الحديث عن جعفر بن سليمان، عن ثابت، عن النبي -ﷺ- مرسلا.","vol":"5","page":9},{"text":"٢٩٨٦ - (خ س) عقبة بن الحارث - ﵁ - قال: «صلى بنا رسول الله - ﷺ- العصرَ، فأسرع، وأقبل يَشُقُّ الناس حتى دخل بيته، فتعجَّبَ الناس من سُرعته، ثم لم يكن بأوشَكَ من أن خرج، فقال: ذَكرتُ شيئًا من تِبْر كان عندنا، فخشيتُ أَن يَحْبِسَنِي، فقسمتهُ» .\nوفي رواية، قال: «صليتُ وراءَ رسول الله - ﷺ- بالمدينة العصر، فسلَّم، ثم قام مسرعًا يتخطَّى رقاب الناس إلى بعضِ حُجَرِ نسائه، ففزِعَ الناس من سرعته، فخرج عليهم، فرأى أنهم قد عَجِبُوا من سُرعته، فقال: ذكرتُ شيئًا من تِبْر عندنا، فكرهتُ أَن يبيتَ عندنا، فأمرتُ بقسمته» . أخرجه البخاري والنسائي (١) . ⦗١٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوشك): هذا الأمر يوشك إيشاكًا: إذا أسرع.\n(التِّبْر): ما لم يُضرب دنانير من الذهب، ولا يقال له وهو مضروب: تِبْر، ومنهم من يطلقه على الفضة أيضًا قبل أن تُضرب دراهم.\n(يحبسني) حبسني هذا الأمر يحبسني: إذا عاقني.\n_________\n(١) رواه البخاري ٢ / ٢٧٩ و٢٨٠ في الأذان، باب من صلى بالناس فذكر حاجة فتخطاهم، وفي العمل في الصلاة، باب يفكر الرجل الشيء في الصلاة، وفي الزكاة، باب من أحب تعجيل الصدقة من يومها، وفي الاستئذان، باب من أسرع في مشيه لحاجة أو قصد، والنسائي ٣ / ٨٤ في السهو، باب الرخصة للإمام في تخطي رقاب الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه أحمد (٤/٧، ٣٨٤) قال: حدثنا روح. وفي (٤/٨، ٣٨٤) قال: حدثنا أبو أحمد الزبيري. والبخاري (١/٢١٥) قال: حدثنا محمد بن عبيد، قال: حدثنا عيسى بن يونس. وفي (٢/٨٤) قال: حدثنا إسحاق بن منصور، قال: حدثنا روح. وفي (٢/١٤٠، ٨/٧٦) قال: حدثنا أبو عاصم. والنسائي (٣/٨٤)، وفي الكبرى (١١٩٧) قال: أخبرنا أحمد بن بكار الحراني، قال: حدثنا بشر بن السري.\nخمستهم - روح بن عبادة، وأبو أحمد الزبيري، وعيسى بن يونس، وأبو عاصم النبيل، وبشر بن السري- عن عمر بن سعيد بن أبي حسين النوفلي، قال: أخبرني ابن أبي مليكة، فذكره.","vol":"5","page":9},{"text":"٢٩٨٧ - (خ) جبير بن مطعم - ﵁ - «أنه بينما هو يسير مع النبي - ﷺ-[ومعه الناس] مقْفَلَه من حُنَيْن، فَعَلِقَهُ الأعراب يسألونه؟ حتى اضطرُّوه إلى سَمُرَة، فخطِفتْ رداءَه، فوقف النبي - ﷺ- فقال: أعطوني ردائي، فلو كان ليَ عدَدُ هذه العَضَاه، نَعَمًا لقسمتُهُ بينكم، ثم لا تَجِدُوني بَخيلًا ولا كذَّابًا (١)، ولا جبانًا» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مقفله): أي: مرجعه من الغزو، والقفول: الرجوع من السفر.\n(خطفت): الخطف: الأخذ بسرعة.\n(العضاه): كل شجر ذي شوك كالطلح والسمر.\n_________\n(١) في بعض النسخ: ولا كذوبًا.\n(٢) ٦ / ٢٦ في الجهاد، باب الشجاعة في الحرب، وباب ما كان النبي ﷺ يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٨٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٤/٨٤) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٤/٨٤) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب. والبخاري (٤/٢٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٤/١١٥) قال: حدثنا عبد العزيز بن عبد الله الأويسي، قال: حدثنا إبراهيم بن سعد، عن صالح.\nأربعتهم - صالح، ومعمر، وشعيب، وابن أخي ابن شهاب- عن الزهري، عن عمر بن محمد بن جبير بن مطعم، عن محمد بن جبير، فذكره.","vol":"5","page":10},{"text":"٢٩٨٨ - (م) عمر بن الخطاب - ﵁ - قال: «قسمَ رسول ⦗١١⦘ الله - ﷺ- قَسْمًا، فقلتُ: يا رسول الله، والله لَغَيْرُ هؤلاء كانوا أحقَّ [به] منهم قال: إنهم خَيَّروني بين أن يسألوني بالفُحشِ أو يَبْخِّلُوني، فلَسْتُ بِبَاخِل (١)» . أخرجه مسلم (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": معناه: أنهم ألحوا في المسألة لضعف إيمانهم وألجؤوني بمقتضى حالهم إلى السؤال بالفحش، أو نسبتي إلى البخل، ولست بباخل، ولا ينبغي احتمال واحد من الأمرين، ففيه مداراة أهل الجهالة والقسوة، وتألفهم إذا كان فيه مصلحة، وجواز دفع المال إليهم لهذه المصلحة.\n(٢) رقم (١٠٥٦) في الزكاة، باب إعطاء من سأل بفحش وغلظة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٠) (١٢٧) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (١/٣٥) (٢٣٤) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان. ومسلم. (٣/١٠٣) قال: حدثنا عثمان بن أبي شيبة وزهير بن حرب وإسحاق: أخبرنا. وقال الآخران: حدثنا جرير.\nثلاثتهم - أبو عوانة، وسفيان، وجرير - عن الأعمش، عن أبي وائل، عن سلمان بن ربيعة، فذكره.","vol":"5","page":10},{"text":"٢٩٨٩ - (خ م) أنس بن مالك - ﵁ - قال: «لمَّا قَدِمَ المهاجرون من مكة إلى المدينة، قَدِمُوا وليس بأيديهم شيء، وكانت الأنصار أهلَ الأَرض والعقار، فقاسمهم الأنصار على أَن أعطوْهم أَنصاف ثمار أموالهم كلَّ عام، ويَكْفُونَهم العملَ والمؤونة، وكانت أمُّ أَنس بن مالك - وهي تُدْعى أَمَّ سُلَيْم، وكانت أمَّ عبد الله بن أبي طلحة، [و] كان أخًا لأنس لأمّه - كانت أعطت أمُّ أنس رسولَ الله - ﷺ- عِذاقًا لها، فأُعطاها رسولُ الله - ﷺ- أمَّ أيمن مَولاته، أمَّ أسامة بن زيد - فلما فرَغَ رسولُ الله - ﷺ- من قتال أهلِ خَيبَرَ وانصرف إلى المدينة رَدَّ المهاجرون إلى الأنصار منائحهم التي كانوا مَنَحُوهم من ثِمارِهم، قال فردَّ رسولُ الله - ﷺ- إلى أُمِّي عِذَاقَها، وأَعطى رسول الله - ﷺ- أمَّ أيمن مكانَهُنَّ من حائطه» . وفي رواية «من خالصه» . ⦗١٢⦘\nزاد مسلم: قال ابن شهاب: «وكان من شأن أمِّ أيمن - أم أُسامة بن زيد - أنها كانت وَصيفة لعبد المطلب، وكانت من الحبشة، فلما ولدت آمنةُ رسولَ الله -ﷺ- بعدما تُوفِّيَ أبوه كانت أمُّ أَيمن تَحضُنُه، حتى كَبِرَ رسولُ الله - ﷺ-، فأعتقها، ثم أنكَحَها زيدَ بن حارثَة، ثم توفيت بعد ما تُوِّفَى رسولُ الله - ﷺ- بخمسة أشهر» .\nوفي رواية، قال: «كان الرجل يجعل للنبيَّ - ﷺ- النَّخلاتِ من أَرضه حتى افتَتَح قُريظَةَ والنَّضِير، فجعل بعد ذلك يردُّ عليهم، وأن أَهلي أَمروني أن آتي النبي -ﷺ- فأسأَله ما كان أَهلُه أعطَوْه، [أو] بعضَه، وكان نبيُّ الله - ﷺ-[قد] أعطاه أمَّ أيمن، فأتيتُ النبيَّ - ﷺ- فأعطانيهنَّ، فجاءت أُمُّ أيمن فجَعَلتْ الثوبَ في عنقي، وقالت: والله لا يُعطيكَهُنَّ وقد أعطانِيهنَّ، فقال النبي - ﷺ-: يا أُمَّ أيمن، [اتركيه] ولكِ كذا وكذا، وتقول كلاَّ، والله الذي لا إله إلا هو فجعل يقول: كذا، حتى أعطاها عشرةَ أمثاله، أَو قريبًا من عشرة أمثاله» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالفحش): الفحش: القبيح من القول. ⦗١٣⦘\n(العِذَاق): جمع عذق - بفتح العين، وهو النخلة بما عليها من الحمل.\n(منائحهم): المنائح: جمع منيحة، وهي العطية، والأصل فيه: الناقة أو الشاة تعيرها غيرك لينتفع بلبنها ثم يردها.\n(وصيفة): الوصيفة: الجارية: والوصيف: الغلام.\n_________\n(١) رواه البخاري ٥ / ١٧٩ و١٨٠ في الهبة، باب فضل المنيحة، ومسلم رقم (١٧٧١) في الجهاد، باب رد المهاجرين إلى الأنصار منائحهم من الشجر والتمر حين استغنوا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٢١٦) قال: ثنا عبد الله بن يوسف. ومسلم (٥/١٦٢) قال: ثنى أبو الطاهر، وحرملة والنسائي في فضائل الصحابة (٢١٥) قال: نا عمرو بن سواد.\nأربعتهم -ابن يوسف، وأبو طاهر، وحرملة، وعمرو- عن ابن وهب، قال: ثنا يونس، عن ابن شهاب، فذكره.","vol":"5","page":11},{"text":"٢٩٩٠ - (خ) أسلم مولى عمر بن الخطاب - ﵄ - قال: «خرجت مع عمر بن الخطاب فلحِقتْ عمرَ امْرأَة شابَّة، فقالت: يا أمير المؤمنين هَلَكَ زوجي وترك صِبْيَة صغارًا، والله ما يُنْضِجون كُرَاعًا، ولا لهم زَرْع ولا ضرْع، وخشيتُ أن تأْكلَهمُ الضَّبُعُ، وأنا بنْتُ خُفاف بن أيماء الغفاري، وقد شهِدَ أبي الحديبِيَةَ مع رسول الله - ﷺ-، فوقف معها عمر، ولم يمضِ، ثم قال: مرحبًا، نسَب قريب، ثم انصرف عمر إلى بَعِيرٍ ظَهِير، كان مَربوطًا في الدار فحمل عليه غِرَارتَيْنِ ملؤهما طعام، وحمل بينهما نفقة وثِيابًا، ثم ناولها بِخطامِهِ، ثم قال: اقْتَاديه، فلن يفنَى هذا حتى يأتيكم الله بخير، فقال رجل: يا أمير المؤمنين أكثرت لها، فقال عمر: ثَكِلَتْكَ أُمّك، والله إني لكأَني أَرى أبا هذه وأخاها قد حاصرا حِصنًا زمانًا، فافتَتَحناه، وأصبَحنا (١) نَستَفيءُ سُهمَانَهما فيه» أخرجه البخاري (٢) . ⦗١٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما ينضجون كُرَاعًا): يقال: فلان ما ينضج كُرَاعًا، وما يستنضج: إذا كان عاجزًا، لا كفاية فيه ولا غناء، ويقال للضعيف: فلان لا ينضج الكُراع.\n(تأكلهم الضَّبع): الضَّبع: السنة المجدبة، يقال: أكلتهم الضبع، أي السنة التي لا خصب فيها.\n(الضرع): خلف الشاة، والمراد به: الشاة نفسها، يقال: فلان ماله زرع ولا ضرع. إذا لم يكن له حرث ولا ماشية.\n(ظهير): بعيرٌ ظهير: إذا كان قويًا شديدًا.\n(نستفيء سهمانهما): استفاء يستفيء، من الفيء، وهو ما يؤخذ من أموال أهل الحرب بغير قتال، والسهمان: جمع سهم، وهو النصيب. والمعنى: فأصبحنا نأخذ ما حصل لهم من الفيء، أو نشاركهم فيه.\n_________\n(١) في البخاري المطبوع: ثم أصبحنا.\n(٢) ٧ / ٣٤٣ في المغازي، باب غزوة الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٥٨) قال: ثنا إسماعيل بن عبد الله، قال: ثنا مالك، عن زيد ابن أسلم، عن أبيه، فذكره.","vol":"5","page":13},{"text":"<span data-type=\"title\" id=toc-579>الكتاب الثاني: في السفر، وآدابه </span>وهي عشرة أنواع\n<span data-type=\"title\" id=toc-580>الأول: في يوم الخروج</span>\n٢٩٩١ - (د) كعب بن مالك - ﵁ - قال: «قلَّما كان رسولُ الله - ﷺ- يخرجُ في سَفَر إلا في يوم الخميس» أخرجه أَبو داود (١) .\n_________\n(١) رقم (٢٦٠٥) في الجهاد، باب في أي يوم يستحب السفر، وإسناده حسن، وفي الصحيحين عن كعب بن مالك ﵁ أن النبي ﷺ خرج في غزوة تبوك يوم الخميس، وكان يحب أن يخرج يوم الخميس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٠٥) قال: ثنا سعيد بن منصور، قال: ثنا عبد الله بن المبارك، عن يونس ابن يزيد، عن الزهري، عن عبد الرحمن بن كعب بن مالك، عن كعب بن مالك، فذكره.","vol":"5","page":15},{"text":"٢٩٩٢ - (د ت) صخر بن وداعة الغامدي - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «اللَّهُمَّ باركْ لأُمَّتِي في بُكُورِها، وكان إذا بعث سَرِيَّة أَو جيشًا بعثهم من أوَّل النهار، وكان صخر تاجرًا فكان يبعثُ تجارته أوَّلَ النهار، فأثرَى، وكَثُر ماله» . أخرجه أبو داود والترمذي (١) . ⦗١٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سرية): السرية: طائفة من الجيش يندبهم الأمير إلى بعض الجهات يقصدون العدو، إما لقتال أو إغارة أو نهب.\n(فأثرى): أثرى الرجل: كثر ماله، والثراء: المال الكثير.\n_________\n(١) رواه أبو داود رقم (٢٦٠٦) في الجهاد، باب في الابتكار في السفر، والترمذي رقم (١٢١٢) في البيوع، باب ما جاء في التبكير في التجارة، وفي سنده عمارة بن حديد البجلي، وهو مجهول، أقول: ولكن للحديث شواهد يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٤١٦، ٤/٣٨٤، ٣٩٠) قال: ثنا محمد بن جعفر، وفي (٣/٤٣٢، ٤/٣٩٠) قال: ثنا عفان. وعبد بن حميد، (٤٣٢) قال: ثنا عبد الملك بن عمرو، والدارمي (٢٤٤٠) قال: حدثنا سعيد بن عامر. والنسائي في الكبرى تحفة الأشراف (٤٨٥٢) عن عمرو بن علي، عن خالد.\nخمستهم - ابن جعفر، وعفان، وعبد الملك بن عمرو، وسعيد بن عامر، وخالد - عن شعبة.\n٢- وأخرجه أحمد (٣/٤١٧، ٤٣١، ٤/٣٩٠) وأبو داود (٢٦٠٦) قال: حدثنا سعيد بن منصور. وابن ماجة (٢٢٣٦) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (١٢١٢) قال: حدثنا يعقوب بن إبراهيم الدورقي. سأربعتهم - أحمد، وسعيد، وأبو بكر، والدورقي- قالوا: حدثنا هشيم.\nكلاهما - شعبة، وهشيم - عن يعلى بن عطاء، عن عمارة بن حديد، فذكره.\nوقال الترمذي: حديث صخر الغامدي، حديث حسن. ولا نعرف لصخر الغامدي، عن النبي -ﷺ- غير هذا الحديث.\nوقد روى سفيان الثوري، عن شعبة، عن يعلى بن عطاء هذا الحديث.","vol":"5","page":15},{"text":"٢٩٩٣ - (ت) عبد الله بن عباس - ﵄ - قال: «بعث رسولُ الله -ﷺ- عبد الله بن رَوَاحةَ في سَرِيَّة، فوافق ذلك يومَ الجُمعَة، فغدا أَصحابُه، وقال: أتخَلُّفُ فأُصلي مع رسول الله -ﷺ-، ثم أَلحَقُهم، فلما صلى مع رسول الله - ﷺ- رآه، فقال: ما منعك أن تغدو مع أصحابك؟ فقال: أردتُ أن أُصَلِّي معك، ثم أَلحقهم، قال: لو أنفقْتَ ما في الأرض ما أدرَكتَ فضلَ غَدْوَتِهِم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٢٧) في الصلاة، باب ما جاء في السفر يوم الجمعة، ورواه أيضًا أحمد في المسند مختصرًا رقم (٢٣١٧)، ورواه البيهقي في \" السنن الكبرى \" ٣ / ١٨٧، وفي إسناده ضعف، ولكن للحديث شواهد بمعناه يقوى بها، وقال الترمذي: وقد اختلف أهل العلم في السفر يوم الجمعة، فلم ير بعضهم بأسًا بأن يخرج يوم الجمعة، في السفر ما لم تحضر الصلاة، وقال بعضهم: إذا أصبح فلا يخرج حتى يصلي الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/٢٢٤) (١٩٦٦) قال: حدثنا أبو معاوية. وفي (١/٢٥٦) (٢٣١٧) قال: حدثنا عبد الله بن محمد - قال عبد الله بن أحمد: وسمعته أنا منه -، قال: حدثنا أبو خالد الأحمر. وعبد بن حميد (٦٥٤) قال: حدثنا محمد بن الفضل، قال: حدثنا حماد بن سلمة. وفي (٦٥٦) قال: أخبرني ابن أبي شيبة، قال: حدثنا أبو خالد الأحمر. والترمذي (٥٢٧) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو معاوية. وفي (١٦٤٩) قال: حدثنا أبو سعيد الأشج، قال: حدثنا أبو خالد الأحمر.\nثلاثتهم - أبو معاوية، وأبو خالد الأحمر، وحماد بن سلمة - عن الحجاج بن أرطاة، عن الحكم، عن مقسم، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. قال علي بن المديني: قال: يحيى بن سعيد، وقال شعبة، لم يسمع الحكم من مقسم الخمسة أحاديث، وعدها شعبة، وليس هذا الحديث فيما عد شعبة. فهذا الحديث لم يسمعه الحكم من مقسم.","vol":"5","page":16},{"text":"<span data-type=\"title\" id=toc-581>[النوع] الثاني: في الرفقة</span>\n٢٩٩٤ - (خ ت) عبد الله بن عمر - ﵄ - قال: قال رسول الله -ﷺ-: «لو أنَّ الناس يعلمون من الوَحدَة ما أعلم ما سار راكب ⦗١٧⦘ بليل وحدَهُ» أخرجه البخاري والترمذي (١) .\n_________\n(١) رواه البخاري ٦ / ٩٦ في الجهاد، باب السير وحده، والترمذي رقم (١٦٧٣) في الجهاد، باب ما جاء في كراهية أن يسافر الرجل وحده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٦٦١) قال: حدثنا سفيان. وأحمد (٢/٢٣) (٤٧٤٨) قال: حدثنا محمد بن عبيد. وفي (٢/٢٤) (٤٧٧٠)، (٢/٦٠) (٥٢٥٢) قال: حدثنا وكيع. وفي (٢/٨٦) (٥٥٨١) قال: حدثنا سفيان بن عيينة. وفي (٢/١٢٠) (٦٠١٤) قال: حدثنا هاشم. وعبد بن حميد (٨٢٤) قال: حدثنا محمد بن عبيد. والدارمي (٢٦٨٢) قال: أخبرنا الهيثم بن جميل، والبخاري (٤/٧٠) قال: حدثنا أبو الوليد. (ح) وحدثنا أبو نعيم. وابن ماجة (٣٧٦٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والترمذي (١٦٧٣) قال: حدثنا أحمد بن عبدة الضبي البصري، قال: حدثنا سفيان بن عيينة والنسائي في الكبرى.\n(الورقة / ١١٩-ب) قال: الحارث بن مسكين - قراءة عليه عن سفيان. وابن خزيمة (٢٥٦٩) قال: حدثنا أبو الأشعث أحمد بن المقدام، قال: حدثنا بشر، يعني ابن المفضل. (ح) وحدثناه الزعفراني، قال: حدثنا يحيى بن عباد.\nتسعتهم (سفيان بن عيينة، ومحمد بن عبيد، ووكيع، وهاشم، والهيثم بن جميل، وأبو الوليد، وأبو نعيم، وبشر بن المفضل، ويحيى بن عباد) عن عاصم بن محمد بن زيد بن عبد الله بن عمر العمري.\n٢- وأخرجه أحمد (٢/١١٢) (٥٩٠٨) قال: حدثنا مؤمل. والنسائي في الكبرى (الورقة / ١١٩-أ) قال: أخبرنا المغيرة بن عبد الرحمن، قال: حدثنا محمد بن ربيعة.\nكلاهما - عاصم، وعمر، ابنا محمد بن زيد - عن أبيهما محمد بن زيد، فذكره.\n* أخرجه أحمد (٢/١١٢) (٥٩٠٩) عقب حديث مؤمل، عن عمر بن محمد، قال: وحدثنا به مؤمل مرة أخرى، ولم يقل: عن ابن عمر.\nأخرجه أحمد (٢/٩١) (٥٦٥٠) قال: حدثنا أبو عبيدة الحداد، عن عاصم بن محمد، عن أبيه، فذكره.","vol":"5","page":16},{"text":"٢٩٩٥ - (ط) سعيد بن المسيب - ﵀ - أن رسول الله - ﷺ- قال: «الشيطانُ يَهُمُّ بالواحد وبالاثنين، فإذا كانوا ثلاثة ما يَهُمُّ (١)، بهم» . أخرجه الموطأ (٢) .\n_________\n(١) في الموطأ المطبوع: لم يهم.\n(٢) ٢ / ٩٧٨ في الاستئذان، باب ما جاء في الوحدة في السفر، وهو مرسل، قال الزرقاني في \" شرح الموطأ \": قال أبو عمر بن عبد البر: مرسل باتفاق رواة الموطأ، ووصله قاسم بن أصبغ من طريق عبد الرحمن بن أبي الزناد عن عبد الرحمن بن حرملة عن سعيد بن المسيب عن أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٨٩٨) قال: عن عبد الرحمن بن حرملة، عن سعيد، فذكره.\nوقال الزرقاني في شرح الموطأ قال أبو عمر: مرسل باتفاق رواة الموطأ ووصله قاسم بن أصبغ من طريق عبد الرحمن بن أبي الزناد عن عبد الرحمن بن حرملة، عن سعيد بن المسيب، عن أبي هريرة، فذكره.","vol":"5","page":17},{"text":"٢٩٩٦ - (ط د ت) عمرو بن شعيب - ﵀ - عن أبيه عن جده قال: قال رسولُ الله - ﷺ-: «الرَّاكِبُ شيطان، والراكبان شيطانان، والثلاثةُ رَكْب» أخرجه الموطأ وأبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الراكب شيطان): قال الخطابي: معناه والله أعلم. أن التفرد بالذهاب في الأرض من فعل الشيطان، أي: شيء يحمله عليه الشيطان، ويدعوه إليه، فقيل: إن فاعله شيطان، وكذلك الاثنان ليس معهما ثالث، فإذا ⦗١٨⦘ صاروا ثلاثة فهم ركب، أي: جماعة. وروي عن عمر -﵁- أنه قال في رجل سافر وحده: «أرأيتم إن مات من أسأل عنه» فإن المنفرد في السفر، لو مات لم يكن عنده من يغسله ويدفنه، ولا من يوصي إليه في ماله وأهله، ويحمل خبره إليهم.\n_________\n(١) رواه الموطأ ٢ / ٩٧٨ في الاستئذان، باب ما جاء في الوحدة في السفر، وأبو داود رقم (٢٦٠٧) في الجهاد، باب في الرجل يسافر وحده، والترمذي رقم (١٦٧٤) في الجهاد، باب ما جاء في كراهية أن يسافر الرجل وحده، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه مالك الموطأ (٦٠٥) وأحمد (٢/١٨٦) (٦٧٤٨) قال: حدثنا حسين بن محمد، قال: حدثنا مسلم، يعني ابن خالد. وأبو داود (٢٦٠٧) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك. والترمذي (١٦٧٤) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن، قال: حدثنا مالك. والنسائي. في الكبرى (الورقة ١١٩- أ) قال: أخبرنا قتيبة بن سعيد، عن مالك.\nكلاهما - مالك، ومسلم بن خالد الزنجي - عن عبد الرحمن بن حرملة.\n٢- وأخرجه ابن خزيمة (٢٥٧٠) قال: حدثنا بندار، وعبد الله بن هاشم، قالا: حدثنا يحيى، وهو ابن سعيد، عن ابن عجلان.\nكلاهما - عبد الرحمن بن حرملة، ومحمد بن عجلان - عن عمرو بن شعيب، عن أبيه، فذكره.\n* أخرجه أحمد (٢/٢١٤) (٧٠٠٧) قال: حدثنا أبو اليمان، قال: حدثنا إسماعيل بن عياش، عن عبد الرحمن بن حرملة، عن عمرو بن شعيب، قال: سمعت أبي يحدث عن أبيه، أنه سمع النبيﷺ- يقول ... الحديث.\nوقال الترمذي: حديث حسن صحيح لا نعرفه إلا من هذا الوجه من حديث عاصم، وهو ابن محمد بن زيد بن عبد الله بن عمر، قال محمد: هو ثقة صدوق وعاصم بن عمر العمري ضعيف في الحديث لا أروي عنه شيئا، وحديث عبد الله بن عمرو حديث حسن.","vol":"5","page":17},{"text":"٢٩٩٧ - (د) أبو سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ- «إذا خرجَ ثلاثة في سفر فليُؤَمِّروا أحدهم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٠٨) في الجهاد، باب في القوم يسافرون يؤمرون أحدهم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٠٨) قال: ثنا علي بن بحر بن بري، قال: ثنا حاتم بن إسماعيل، قال: ثنا محمد بن عجلان، عن نافع، عن أبي سلمة، فذكره.","vol":"5","page":18},{"text":"٢٩٩٨ - (د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا كان ثلاثة في سفر فليؤمِّروا أحدهم» قال نافع: فقلت لأبي سلمة: فأنت أميرنا. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٠٩) في الجهاد، باب في القوم يسافرون يؤمرون أحدهم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٠٩) قال: ثنا علي بن بحر، قال: ثنا حاتم بن إسماعيل. قال: ثنا محمد بن عجلان، عن نافع عن أبي سلمة، فذكره.","vol":"5","page":18},{"text":"<span data-type=\"title\" id=toc-582>[النوع] الثالث: في السير والنزول</span>\n٢٩٩٩ - (م ت د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا سافرتم في الخِصبِ، فأَعطوا الإبل حظَّها من الأَرض، وإذا سافرْتُم في الجدْب فأسرِعُوا عليها السَّيْرَ، وبادِروا بها نِقيَها (١)، وإذا عرَّستُم فاجتَنِبُوا ⦗١٩⦘ الطريق، فإنها طُرقُ الدوابِّ ومأوى الهوامِّ بالليل» أخرجه مسلم والترمذي.\nوفي رواية أبي داود «إذا سافرتم في الخِصب فأعطوا الإبل حقَّها وإذا سافرتم في الجدب فأسرعوا السير، وإذا أردتم التَّعريسَ فنكِّبوا عن الطريق» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نِقْيها) النقي: مخ العظام.\n(عَرَّسْتم): التعريس: نزول المسافر آخر الليل ساعة للاستراحة.\n(فنكِّبوا): نكَّبت عن الأمر: إذا تركته، وَحِدْت عنه.\n_________\n(١) قال النووي في \" شرح مسلم \": النقي - بكسر النون وإسكان القاف - وهو المخ، ومعنى الحديث: الحث على الرفق بالدواب، ومراعاة مصلحتها.\n(٢) رواه مسلم رقم (١٩٢٦) في الإمارة، باب مراعاة مصلحة الدواب في السير، والترمذي رقم (٢٨٦٢) في الأدب، باب (٧٥)، وأبو داود رقم (٢٥٦٩) في الجهاد، باب في سرعة السير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٧) قال: حدثنا عبد الصمد وعفان. قالا: حدثنا حماد بن سلمة. وفي (٢/٣٧٨) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز. ومسلم (٦/٥٤) قال: حدثني زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز، يعني ابن محمد. وأبو داود (٢٥٦٩) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. والترمذي (٢٨٥٨) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي في الكبرى (الورقة - ١١٨ ب) قال: نا إسحاق بن إبراهيم. قال: نا جرير. وابن خزيمة (٢٥٥٠، ٢٥٥٦) قال: ثنا أحمد بن عبدة الضبي. قال: ثنا عبد العزيز، يعني ابن محمد الدراوردي. وفي (٢٥٥٧) قال: ثنا يوسف بن موسى قال: ثنا جرير.\nثلاثتهم - حماد بن سلمة، وعبد العزيز بن محمد الدراوردي، وجرير - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"5","page":18},{"text":"٣٠٠٠ - (د) جابر بن عبد الله - ﵁ - نحو هذا، وقال بعد قوله «حقها»: «ولا تَعُدُّوا المنَازِلَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٧٠) في الجهاد، باب في سرعة السير من حديث هشام بن حسان عن الحسن البصري عن جابر بن عبد الله، وفيه عنعنة الحسن البصري، وفي سماع الحسن من جابر كلام، والأكثر على أنه لم يسمع من جابر، كما في \" المراسيل \" لابن أبي حاتم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:\n١- أخرجه أحمد (٣/٣٠٥) قال: حدثنا محمد بن سلمة. وفي (٣/٣٨١) قال: حدثنا يزيد بن هارون. وأبو داود (٢٥٧٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا يزيد بن هارون. وابن ماجة (٣٧٧٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. وابن ماجة (٣٧٧٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. والنسائي في عمل اليوم والليلة (٩٥٥) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يزيد. وابن خزيمة (٢٥٤٩) قال: حدثنا أبو هشام الرفاعي، قال: حدثنا يحيى بن يمان.\nثلاثتهم - محمد، ويزيد، ويحيى - عن هشام بن حسان.\n٢- وأخرجه ابن ماجة (٣٢٩)، وابن خزيمة (٢٥٤٨) قالا: حدثنا محمد بن يحيى، قال: حدثنا عمرو بن أبي سلمة، عن زهير (يعني ابن محمد) قال: قال سالم.\nكلاهما - هشام، وسالم - عن الحسن، فذكره.\nقلت: الراجح في سماع الحسن من جابر وفي ذلك يقول الحافظ في التهذيب (٢/٢٦٧): وقال أبو زرعة: لم يلق جابرا وقال ابن أبي حاتم سألت أبي سمع الحسن من جابر؟ قال: ما أرى، ولكن هشام بن حسان يقول عن الحسن ثنا جابر، وأنا أنكر هذا إنما الحسن عن جابر كتاب مع أنه أدرك جابرا.","vol":"5","page":19},{"text":"٣٠٠١ - (ط) خالد بن معدان - ﵀ - يرفعه «إن الله رفيق يُحِبُّ الرِّفقَ، ويَرْضَى به، وُيعِين عليه ما لا يعين على العُنْف، فإذا ركبتم ⦗٢٠⦘ هذه الدَّوابَّ العُجْمَ، فأنزِلوها منازلها، فإن كانت الأرض جَدبة فانجُوا عليها بنِقْيها (١) . وعليكم بِسيرِ اللَّيلِ، فإن الأرض تُطوى بالليل، مالا تُطوى بالنهار، وإياكم والتَّعريسَ على الطرق، فإنها طرق الدواب ومأوى الحيَّات» أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العُنف): بضم العين: ضد الرفق.\n_________\n(١) أي أسرعوا السير لتنجوا عليها ما دامت بنقيها، فإن أبطأتم بها ضعفت.\n(٢) ٢ / ٩٧٩ في الاستئذان، باب ما يؤمر به من العمل في السفر، وهو مرسل، قال الزرقاني في \" شرح الموطأ \": وقال ابن عبد البر: هذا الحديث مسند من وجوه كثيرة، وهي أحاديث شتى محفوظة، أقول: وانظر الحديث رقم (٢٩٩٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٩٠٠) قال: عن أبي عبيد مولى سليمان بن عبد الملك عن خالد بن معدان، فذكره.\nوقال الزرقاني في شرح الموطأ: أبو عبيد ثقة مات بعد المائة. وخالد بن معدان ثقة عابد يرسل كثيرا. ورواه البخاري في الأدب المفرد، وأبو داود من حديث عبد الله بن مغفل وابن ماجة عن أبي هريرة وأحمد عن علي والطبراني عن أبي أمامة والبزار عن أنس.","vol":"5","page":19},{"text":"٣٠٠٢ - (د) أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ-: «عليكم بالدُّلجة، فإن الأرض تُطوَى بالليل» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدُّلجة): سير الليل.\n_________\n(١) رقم (٢٥٧١) في الجهاد، باب في الدلجة، ورواه أيضًا الحاكم في \" المستدرك \"، والبيهقي في \" السنن الكبرى \"، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٧١) قال: ثنا عمرو بن علي، قال: ثنا خالد بن يزيد قال: ثنا أبو جعفر الرازي، عن الربيع بن أنس، فذكره.\n- وعن ابن شهاب، عن أنس، فذكره.\nأخرجه ابن خزيمة (٢٥٥٥) قال: ثنا محمد بن أسلم، قال: ثنا قبيصة بن عقبة، (ح) وثنا حميد بن الربيع الخزاز وأبو بشر، قالا: ثنا رويم بن يزيد المقرئ.\nكلاهما - قبيصة، ورويم - عن الليث بن سعد، عن عقيل، عن ابن شهاب، فذكره.","vol":"5","page":20},{"text":"٣٠٠٣ - (م) أبو قتادة - ﵁ - قال: «كان رسول الله - ﷺ- إذا كان في سفر، فعرَّس بليل، اضطَجع على يمينه، وإذا عرَّس قُبَيْل ⦗٢١⦘ الصبح، نصب ذِراعَيْه، ووضع رأسه على كَفِّه» .\nأخرجه مسلم (١) .\n_________\n(١) رقم (٦٨٣) في المساجد، باب قضاء الصلاة الفائتة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٩٨) قال: حدثنا يزيد بن هارون. وفي (٥/٣٠٩) قال: حدثنا عبد الصمد. ومسلم (٢/١٤٢) قال: حدثني إسحاق بن إبراهيم. قال: أخبرنا سليمان بن حرب. والترمذي في الشمائل (٢٦٠) قال: حدثنا الحسين بن محمد الجريري. قال: حدثنا سليمان بن حرب. وابن خزيمة (٢٥٥٨) قال: حدثنا محمد بن يحيى. قال: حدثنا أبو النعمان.\nأربعتهم - يزيد، وعبد الصمد، وسليمان، وأبو النعمان - عن حماد بن سلمة، عن حميد الطويل، عن بكر بن عبد الله، عن عبد الله بن رباح، فذكره.","vol":"5","page":20},{"text":"٣٠٠٤ - (د) أبو ثعلبة الخشني - ﵁ - قال: «كان الناس إذا نزلوا مَنزِلًا - وفي رواية: كان الناس إذا نزل رسول الله -ﷺ- منزِلًا - تفرَّقُوا في الشِّعاب والأودية، فقال رسولُ الله - ﷺ-: إن تفرقُّكم في هذه الشَّعابِ والأَودِية، إنما ذلكم من الشيطان، فلم ينزلوا بعد ذلك منزلًا إلا انْضمَّ بعضهم إلى بعض، حتى يقال: لو بُسِطَ عليهم ثوب لَعمَّهم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٢٨) في الجهاد، باب ما يؤمر من انضمام العسكر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٩٣) قال: حدثنا علي بن بحر. وأبو داود (٢٦٢٨) قال: حدثنا عمرو بن عثمان الحمصي ويزيد بن قبيس من أهل جبلة ساحل حمص. والنسائي في الكبرى (الورقة ١١٩) قال: أخبرني عمرو بن عثمان.\nثلاثتهم - علي بن بحر، وعمرو بن عثمان، ويزيد بن قبيس - قالوا: حدثنا الوليد بن مسلم، عن عبد الله بن علاء بن زبر، أنه سمع أبا عبيد الله مسلم بن مشكم، فذكره.","vol":"5","page":21},{"text":"٣٠٠٥ - (د) سهل بن معاذ الجهني - ﵀ - عن أبيه قال: «غزوتُ مع رسول الله - ﷺ- فضيَّق الناسُ المنازلَ، وقطعوا الطريق، فبعث رسول الله - ﷺ- مُناديًا يُنادي في الناس: من ضَيَّق منزلًا أو قطع طريقًا فلا جِهادَ له» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٢٩) و(٢٦٣٠) في الجهاد، باب ما يؤمر من انضمام العسكر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٤٠) قال: حدثنا الحكم بن نافع، قال: حدثنا إسماعيل بن عياش. وأبو داود (٢٦٢٩) قال: حدثنا سعيد بن منصور، قال: حدثنا إسماعيل بن عياش. وفي (٢٦٣٠) قال: حدثنا عمرو بن عثمان، قال: حدثنا بقية، عن الأوزاعي.\nكلاهما - إسماعيل بن عياش، والأوزاعي - عن أسيد بن عبد الرحمن الخثعمي، عن عروة بن مجاهد اللخمي، عن سهل بن معاذ بن أنس، فذكره.","vol":"5","page":21},{"text":"٣٠٠٦ - (د) أنس بن مالك - ﵁ - قال: «كنا إذا نزلنا منزِلًا لا نُسَبِّحُ حتى نَحلَّ الرِّحالَ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا نُسبح): أراد بالتسبيح: صلاة الضحى، والمعنى: أنهم كانوا مع ⦗٢٢⦘ اهتمامهم بأمر الصلاة لا يباشرونها حتى يحطوا الرحال، ويريحوا الجمال، رفقًا بها، وإحسانًا إليها.\n_________\n(١) رقم (٢٥٥١) في الجهاد، باب من نزل المنازل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود، (٢٥٥١) قال: حدثنا محمد بن المثنى، قال: حدثني محمد بن جعفر، قال: حدثنا شعبة، عن حمزة الضبي، فذكره.","vol":"5","page":21},{"text":"<span data-type=\"title\" id=toc-583>[النوع] الرابع: في إعانة الرفيق</span>\n٣٠٠٧ - (م د) أبو سعيد الخدري - ﵁ - قال: «بينما نحن في سفر مع النبي - ﷺ- إذ جاءَ رجل على رَاحِلَة له، قال: فجعل يَصْرِفُ بصره يمينًا وشمالًا، فقال رسول الله - ﷺ-: من كان معه فضلُ ظهر فلْيَعدُ به على من لا ظهر له، ومن كان له فضل من زاد فليَعُد به على من لا زاد له، وذكر من أصناف المال ما ذكره حتى رأينا أنه لا حَقَّ لأحد منا في فضل» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (١٧٢٨) في اللقطة، باب استحباب المواساة بفضول المال، وأبو داود رقم (١٦٦٣) في الزكاة، باب في حقوق المال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٤) قال: حدثنا يزيد. ومسلم (٥/١٣٨) قال: حدثنا شيبان بن فروخ، وأبو داود (١٦٦٣) قال: حدثنا محمد بن عبد الله الخزاعي، وموسى بن إسماعيل.\nأربعتهم - يزيد، وشيبان، ومحمد بن عبد الله، وموسى - عن أبي الأشهب، عن أبي نضرة، فذكره.","vol":"5","page":22},{"text":"٣٠٠٨ - (د) جابر بن عبد الله - ﵁ - أن رسول الله - ﷺ- قال: «يا معشر المهاجرين والأنصار، إن من إخوانكم قومًا ليس لهم مال فلْيَضُمَّ الرَّجُلُ إليه الرجُلَ والرجلين، قال: وما لأحدنا فضلُ ظَهْر، فضممت إليَّ اثنين، نَعتَقِبُ، الكلُّ على بعير» .\nوفي رواية: «أن رسول الله - ﷺ- أراد الغزْوَ، فقال: يا معشر المهاجرين والأنصار، إن من إخوانكم قومًا ليس لهم مال ولا عشيرة، فليضمَّ أَحدُكم إليه الرَّجُلين أو الثلاثةَ، وما لأحدنا من ظهر يحمله إلا عقبة كعقبة ⦗٢٣⦘ أحدهم، قال جابر: فضممت إليَّ اثنين أوثلاثة، مالي إلا عُقبة كعقبة أَحدهم من جملي» . أخرج أبو داود الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُقْبَة): العُقْبة: النوبة والبدل، يقال: نحن نعتقب بعيرًا: إذا [كنت] تركبه مرة، ويركبه رفيقك أخرى.\n_________\n(١) رقم (٢٥٣٤) في الجهاد، باب الرجل يتحمل بمال غيره يغزو، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٥٨) وأبو داود (٥٣٤) قال: ثنا محمد بن سليمان الأنباري.\nكلاهما (أحمد، والأنباري) قالا: ثنا عبيد، بن حميد، عن الأسود بن قيس، عن نبيع الفزي، فذكره.","vol":"5","page":22},{"text":"٣٠٠٩ - (د) جابر بن عبد الله - ﵄ - قال: «كان رسول الله -ﷺ- يَتَخَلَّفُ في المسير، فيُزْجِي الضعيف، ويُرْدِفُ، ويدعو لهم» . أخرجه أَبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُزجي): الإزجاء: السوق.\n_________\n(١) رقم (٢٦٣٩) في الجهاد، باب في لزوم الساقه، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٣٩) قال: ثنا الحسن بن شوكر، قال: ثنا إسماعيل بن علية، قال: ثنا الحجاج بن أبي عثمان، عن أبي الزبير، فذكره.","vol":"5","page":23},{"text":"٣٠١٠ - (د) نافع - مولى ابن عمر - ﵄ - «أن ابن عمر كان يُردِفُ مولاة له يقال لها: صَفِيَّة، تسافر معه إلى مكة» . أخرجه أَبو داود (١) .\n_________\n(١) رقم (١٧٢٨) في المناسك، باب في المرأة تحج بغير محرم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٧٢٨) قال: ثنا نصر بن علي، قال: ثنا أبو أحمد، قال: ثنا سفيان، عن عبيد الله، عن نافع، فذكره.","vol":"5","page":23},{"text":"<span data-type=\"title\" id=toc-584>[النوع] الخامس: في سفر المرأة</span>\n٣٠١١ - (خ م ط ت د) أبو هريرة﵁ - قال: قال رسول الله -ﷺ- «لا يحلُّ لامرأة تؤمن بالله واليوم الآخر أن تُسافِرَ مَسيرة يوم وليلة وليس معها ذو حُرمَة منها» .\nوفي أخرى «مَسيرَة يوم وليلة إلا مع ذي محرم عليها» وفي أخرى «مسيرة يوم» وفي أخرى لمسلم «مسيرة ليلة إلا ومعها رجل ذُو حرمة منها» . أخرجه البخاري ومسلم.\nوفي أخرى لمسلم «لا يحلُّ لامرأة تسافر ثلاثًا إلا ومعها ذو محرم منها» . وأخرج الموطأ والترمذي وأبو داود الرواية الثانية.\nوفي أخرى لأبي داود نحو رواية مسلم، إلا أنه قال: «بَريدًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذي محرم): ذو المحرم من المرأة: من لا يحل لها نكاحه من الأقارب، كالأب والابن والأخ، ومن يجري مجراهم.\n(البَريد): أربعة فراسخ، وقيل: فرسخان، وأصل هذه الكلمة فارسية، وهو بُرَيده دَم. أي محذوف الذنب، يعني: البغل، لأن بغال ⦗٢٥⦘ البريد كانت محذوفة الأذناب، فعربت الكلمة وخففت ثم سمي الرسول الذي يركبه بريدًا، والمسافة التي بين السِّكتين بريدًا، والسِّكة: هي الموضع الذي يسكنه الفُيُوج المُرَتّبون من رباط أو قبة أو بيت، أو نحو ذلك، وبعد ما بين السكتين: فرسخان، وقيل: اثنا عشر ميلًا، كل ثلاثة أميال فرسخ، فيكون كما سبق أربعة فراسخ.\n_________\n(١) رواه البخاري ٢ / ٤٦٨ في تقصير الصلاة، باب في كم يقصر الصلاة، ومسلم رقم (١٣٣٩) في الحج، باب سفر المرأة مع محرم إلى حج وغيره، والموطأ ٢ / ٩٧٩ في الاستئذان، باب ما جاء في الوحدة في السفر، وأبو داود رقم (١٧٢٣) و(١٧٢٤) و(١٧٢٥) في المناسك، باب في المرأة تحج بغير محرم، والترمذي رقم (١١٧٠) في الرضاع، باب في كراهية أن تسافر المرأة وحدها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥٠، ٤٣٧) قال: حدثنا يحيى، عن ابن أبي ذئب. وفي (٢/٣٤٠) قال: حدثنا يونس. قال: حدثنا ليث. وفي (٢/٤٢٣) قال: حدثنا حسن. قال: حدثنا شيبان، عن يحيى. وفي (٢/٤٤٥) قال: حدثنا وكيع. قال: حدثنا ابن أبي ذئب. وفي (٢/٤٩٣) قال: حدثنا حجاج. قال: حدثنا ليث. وفي (٢/٥٠٦) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب وفي (٤/١٠٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثني زهير بن حرب. قال: حدثنا يحيى بن سعيد، عن ابن أبي ذئب. (ح) وحدثنا يحيى بن يحيى. قال: قرأت على مالك. وأبو داود (١٧٢٣) قال: حدثنا قتيبة بن بن سعيد الثقفي. قال: حدثنا الليث بن سعد. وفي (٤/١٧٢) قال: حدثنا الحسن بن علي. قال: حدثنا بشر بن عمر. قال: حدثني مالك. والترمذي (١١٧٠) قال: حدثنا الحسن بن علي الخلال. قال: حدثنا بشر بن عمر. قال: حدثنا مالك بن أنس. وابن خزيمة (٢٥٢٣) قال: حدثنا علي بن مسلم ويحيى بن حكيم. قالا: حدثنا بشر بن عمر. قال: حدثنا مالك. وفي (٢٥٢٥) قال: حدثنا بندار. قال: حدثنا أبو هشام المخزومي. قال: حدثنا وهيب، عن ابن عجلان.\nخمستهم - ابن أبي ذئب، وليث بن سعد، ويحيى، ومالك، وابن عجلان - عن سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.\n* أخرجه مالك الموطأ (٦٠٥) والحميدي (١٠٠٦) قال: حدثنا سفيان. قال: حدثنا ابن عجلان. وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن، عن مالك. وأبو داود (١٧٢٤) قال: حدثنا عبد الله بن مسلمة والنفيلي، عن مالك. وفي (١٧٢٥) قال: حدثنا يوسف بن موسى، عن جرير، عن سهيل. وابن ماجة (٢٨٩٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شبابة، عن ابن أبي ذئب. وابن خزيمة (٢٥٢٤) قال: حدثنا يونس بن عبد الأعلى وعيسى بن إبراهيم. قال عيسى: حدثنا. وقال يونس: أخبرنا ابن وهب. قال: أخبرني مالك. وفي (٢٥٢٦) قال: حدثنا يوسف بن موسى. قال: حدثنا جرير، عن سهيل (ح) وحدثنا أبو بشر الواسطي. قال: حدثنا خالد، عن سهيل.\nأربعتهم (مالك، وابن عجلان، وسهيل، وابن أبي ذئب) عن سعيد بن أبي سعيد المقبري، عن أبي هريرة، فذكره. ليس فيه: (عن أبيه) .\n* لفظ رواية ابن عجلان: «لا تسافر المرأة فوق ثلاث إلا ومعها ذو محرم» .\nوعن أبي صالح، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «لا يحل لامرأة أن تسافر ثلاثا إلا ومعها ذو محرم منها.» .\nأخرجه أحمد (٢/٣٤٧) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. ومسلم (٤/١٠٣) قال: حدثنا أبو كامل الجحدري، قال: حدثنا بشر، يعني ابن مفضل. وابن خزيمة (٢٥٢٧) قال: حدثنا محمد بن عبد الأعلى الصنعاني وأحمد بن المقدام، قالا: حدثنا بشر، وهو ابن المفضل.\nكلاهما - حماد، وبشر - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"5","page":24},{"text":"٣٠١٢ - (خ م ت د) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «لا يحِلُّ لامرأة تؤمن بالله واليوم الآخر أن تسافر ثلاثة أيام فصاعِدًا إلا ومعها أبوها، أو زوجها، أو ابنها، أو أخوها، أو ذو رَحِم منها» .\nوفي رواية: «لا تسافر المرأة ثلاثًا إلا مع ذي محرم» .\nوفي أخرى «فوقَ ثلاث ليال» .\nوفي أخرى: «لا تسافر المرأة يومين من الدهر إلا ومعها ذو محرم منها، أو زوجها» . أخرجه البخاري ومسلم. وأخرج الترمذي وأبو داود الرواية الأولى (١) .\n_________\n(١) رواه البخاري ٤ / ٦٤ - ٦٦ في الحج، باب حج النساء، وفي التطوع، باب مسجد بيت المقدس، وفي الصوم، باب الصوم يوم النحر، ومسلم رقم (٨٢٧) في الحج، باب سفر المرأة مع محرم إلى حج وغيره، والترمذي رقم (١١٦٩) في الرضاع، باب ما جاء في كراهية أن تسافر المرأة وحدها، وأبو داود رقم (١٧٢٦) في المناسك، باب في المرأة تحج بغير محرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٥٤) قال: حدثنا وكيع، وأبو معاوية (ح) وحدثنا عبد الرحمن قال: حدثنا سفيان. والدارمي (٢٦٨١) قال: حدثنا يعلى. ومسلم (٤/١٠٣) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، جميعا عن أبي معاوية. وفي (٤/١٠٤) قال: وحدثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج، قالا: حدثنا وكيع. وأبو داود (١٧٢٦) قال: حدثنا عثمان بن أبي شيبة، وهناد، أن أبا معاوية، ووكيعا حدثاهم. وابن ماجة (٢٨٩٨) قال: حدثنا علي بن محمد، قال: حدثنا وكيع والترمذي (١١٦٩) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو معاوية. وابن خزيمة (٥٢١٩) قال: حدثنا سلم بن جنادة، قال: حدثنا أبو معاوية (ح) وحدثنا سلم أيضا قال: حدثنا وكيع (ح) وحدثنا عبد الله بن سعيد الأشج، قال: حدثنا ابن نمير (ح) وحدثنا علي بن سعيد، عن مسروق الكندي، قال: حدثنا يحيى (يعني ابن أبي زائدة) وفي (٢٥٢٠) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى (ح) وحدثنا الأشج، قال: حدثنا أبو خالد.\nثمانيتهم -وكيع، وأبو معاوية، وسفيان، ويعلى، وابن نمر، ويحيى بن أبي زائدة، وعيسى بن يونس، وأبو خالد الأحمر- عن الأعمش، عن أبي صالح، فذكره.\n* سقط من المطبوع من صحيح ابن خزيمة (الأعمش، عن أبي صالح، عن أبي سعيد) .\n-وعن عمرة هي بنت عبد الرحمان بن سعد بن زرارة الأنصارية، أن عائشة زوج النبي -ﷺ-، أخبرت أن أبا سعيد الخدري، يفتي أن رسول الله -ﷺ-، قال:\n«لا يصلح للمرأة أن تسافر إلا ومعها ذو محرم لها» .\nأخرجه أحمد (٣/٦٦) قال: حدثنا يونس، قال: حدثنا ليث، عن ابن شهاب، عن عمرة، فذكرته.","vol":"5","page":25},{"text":"٣٠١٣ - (خ م د) عبد الله بن عمر - ﵄ - أن رسول الله -ﷺ- قال: «لا تسافر المرأة ثلاثًا إلا ومعها ذو محرم» . أخرجه البخاري ⦗٢٦⦘ ومسلم وأبو داود. ولمسلم: «لا يحل لامرأة تؤمن بالله واليوم الآخر أن تسافر ثلاثًا إلا ومعها ذو محرم منها» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٦٨ في تقصير الصلاة، باب كم يقصر الصلاة، ومسلم رقم (١٣٣٨) في الحج، باب سفر المرأة مع محرم إلى حج وغيره، وأبو داود رقم (١٧٢٧) في المناسك، باب المرأة تحج بغير محرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٣) (٤٦١٥) (٢/١٩) (٤٦٩٦) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/١٤٢) (٦٢٨٩) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. والبخاري (٢/١٤٢) (٦٢٨٩) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. والبخاري (٢/٥٤) قال: حدثنا إسحاق بن إبراهيم الحنظلي. قال: قلت لأبي أسامة: حدثكم عبيد الله. (ح) وحدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله ومسلم (٤/١٠٢) قال: حدثنا زهير بن حرب ومحمد بن المثنى. قالا: حدثنا يحيى، وهو القطان، عن عبيد الله (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير وأبو أسامة (ح) وثنا ابن نمير، قال: حدثنا أبي. جميعا عن عبيد الله. (ح) وحدثنا محمد بن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك، وأبو داود (١٧٢٧) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد، عن عبيد الله. وابن خزيمة (٢٥٢١) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد، قال حدثنا عبيد الله بن عمر. كلاهما - عبيد الله بن عمر، والضحاك بن عثمان - عن نافع، فذكره.\n* قال عبد الله بن أحمد بن حنبل (٢/١٤٣) (٦٢٩٠) سمعت أبي يقول: قال يحيى بن سعيد: ما أنكرت على عبيد الله بن عمر إلا حديثا واحدا: حديث نافع، عن ابن عمر، عن النبي -ﷺ- «لا تسافر امرأة سفرا ثلاثا إلا مع ذي محرم.» .\nقال أحمد: وحدثناه عبد الرزاق، عن العمري، عن نافع، عن ابن عمر. ولم يرفعه.","vol":"5","page":25},{"text":"٣٠١٤ - (خ م) عبد الله بن عباس - ﵄ - أنه سمع النبيَّ -ﷺ- يخطب، يقول: «لا يَخلُونَّ رجل بامرأة إلا ومعها ذو محرم، ولا تسافر المرأة إلا مع ذي محرم. فقام رجل. فقال: يا رسول الله، إن امرأَتي خرجت حاجَّة، وإنِّي اكْتُتِبْتُ في غزوة كذا، وكذا؟ قال: انطلق فحُجَّ مع امرأتك» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اكتتبت): كتب فلان واكتتب في جيش كذا: إذا جعل في جملتهم ليتوجَّه معهم.\n_________\n(١) رواه البخاري ٤ / ٦٤ و٦٥ في الحج، باب حج النساء، وفي الجهاد، باب من اكتتب في جيش فخرجت امرأته حاجّة وكان له عذر، وباب كتابة الإمام الناس، وفي النكاح، باب لا يخلون رجل بامرأة إلا ذو محرم، ومسلم رقم (١٣٤١) في الحج، باب سفر المرأة مع محرم إلى حج وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٦٨) وأحمد (١/٢٢٢) (١٩٣٤) قالا: ثنا سفيان. وأحمد (١/٣٤٦) (٣٢٣١) قال: ثنا يحيى، عن ابن جريج. وفي (١/٣٤٦) (٣٢٣٢) قال: ثنا روح، قال: ثنا ابن جريج. والبخاري (٣/٢٤) قال: ثنا أبو النعمان، قال: ثنا حماد بن زيد، وفي (٤/٧٢) قال: ثنا قتيبة بن سعيد، قال: ثنا سفيان. وفي (٤/٨٧) قال: ثنا أبو نعيم. قال: حدثنا سفيان، عن ابن جريج. وفي (٧/٤٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٤/١٠٤) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب. كلاهما عن سفيان. (ح) وحدثناه أبو الربيع الزهراني، قال: حدثنا حماد. (ح) وحدثنا ابن أبي عمر، قال: حدثنا هشام (يعني ابن سليمان) المخزومي، عن ابن جريج. وابن ماجة (٢٩٠٠) قال: حدثنا هشام ابن عمار، قال: حدثنا شعيب بن إسحاق، قال: حدثنا ابن جريج والنسائي في الكبرى «تحفة الأشراف» (١٥١٦) عن قتيبة، عن سفيان. وابن خزيمة (٢٥٢٩) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا سفيان،وفي (٢٥٣٠) قال: حدثنا عبد الجبار، قال: حدثنا سفيان. ثلاثتهم - سفيان بن عيينة، وابن جريج، وحماد بن زيد - عن عمرو بن دينار، عن أبي معبد، فذكره.\n* رواية ابن جريج: ليس فيها: (لا يخلون رجل بامرأة)\n* ورواية النسائي مختصرة على: (لا يخلون رجل بامرأة) .\n* وباقي الروايات مطولة ومختصرة.","vol":"5","page":26},{"text":"<span data-type=\"title\" id=toc-585>[النوع] السادس: فيما يذم استصحابه في السفر</span>\n٣٠١٥ - (م د ت) أبو هريرة - ﵁ - أن رسول الله - ﷺ ⦗٢٧⦘ قال: «لا تَصْحَبُ الملائكةُ رُفقة فيها كلب ولا جَرسَ» . وفي رواية: أَن رسول الله -ﷺ- قال: «الجرسُ من مَزامِيرِ الشيطان» . أخرجه مسلم وأبو داود والترمذي.\nوفي رواية لأبي داود أن رسول الله - ﷺ- قال: «لا تَصحب الملائكةُ رُفقة فيها جلد نَمِر» (١) .\n_________\n(١) رواه مسلم رقم (٢١١٣) و(٢١١٤) في اللباس، باب كراهة الكلب والجرس في السفر، وأبو داود رقم (٢٥٥٥) و(٢٥٥٦) في الجهاد، باب في تعليق الأجراس، والترمذي رقم (١٧٠٣) في الجهاد، باب ما جاء من يستعمل على الحرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عبد الرحمن بن يعقوب، عن أبي هريرة، أن رسول اللهﷺ- قال: «الجرس مزامير الشيطان» .\nأخرجه أحمد (٢/٣٦٦) قال: حدثنا الخزاعي. قال: أخبرنا سليمان. وفي (٢/٣٧٢) قال: حدثنا سليمان. قال: أنبأنا إسماعيل. ومسلم (٦/١٦٣) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل، يعنون ابن جعفر. وأبو داود (٢٥٥٦) قال: حدثنا محمد بن رافع. قال: حدثنا أبو بكر بن أبي أويس. قال: حدثني سليمان بن بلال. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٩٨٣) عن علي بن حجر، عن إسماعيل بن جعفر. وابن خزيمة (٢٥٥٤) قال: حدثنا الربيع بن سليمان. قال: حدثنا ابن وهب. قال: حدثني سليمان، وهو ابن بلال.\nكلاهما (سليمان بن بلال، وإسماعيل بن جعفر) عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\n-وعن أبي صالح، عن أبي هريرة، أن رسول اللهﷺ- قال: «لا تصحب الملائكة رفقة فيها كلب ولا جرس» .\nأخرجه أحمد (٢/٢٦٢) قال: حدثنا أبو كامل. قال: حدثنا زهير. وفي (٢/٣١١) قال: حدثنا خلف بن الوليد. قال: حدثنا خالد. وفي (٢/٣٢٧) قال: حدثنا عبد الصمد. قال: حدثنا حماد. وفي (٢/٣٤٣) قال: حدثنا عفان. قال: حدثنا أبو عوانة. وفي (٢/٣٩٢) قال: حدثنا أسود بن عامر. قال: حدثنا شريك. وفي (٢/٤٤٤، ٤٧٦) قال: حدثنا وكيع. قال: حدثني شريك. وفي (٢/٥٣٧) قال: حدثنا هاشم وأبو كامل. قالا: حدثنا زهير. والدارمي (٢٦٧٩) قال: أخبرنا أحمد بن عبد الله. قال: حدثنا زهير. ومسلم (٦/١٦٢، ١٦٣) قال: حدثنا أبو كامل فضيل بن حسين الجحدري. قال: حدثنا بشر، يعني ابن مفضل. (ح) وحدثني زهير بن حرب. قال: حدثنا جرير (ح) وحدثنا قتيبة. قال: حدثنا عبد العزيز، يعني الدراوردي. وأبو داود (٢٥٥٥) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. والترمذي (١٧٠٣) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي في الكبرى تحفة الأشراف (٩/١٢٥٩٢) عن الحسين بن محمد ومحمد بن هشام، عن بشر بن المفضل. وفي (٩/١٢٦٥٠) عن هارون بن محمد بن بكار بن بلال، عن محمد بن عيسى بن القاسم بن سميع، عن روح ابن القاسم. وابن خزيمة (٢٥٥٣) قال: حدثنا يوسف بن موسى. قال: حدثنا جرير.\nتسعتهم - زهير بن معاوية، وخالد بن عبد الله، وحماد، وأبو عوانة، وشريك، وبشر بن المفضل، وجرير بن عبد الحميد، وعبد العزيز بن محمد الدراوردي، وروح بن القاسم - عن سهيل بن أبي صالح، عن أبيه فذكره.\n-وعن زرارة بن أوفى، عن أبي هريرة، أن نبي اللهﷺ- قال: «لا تصحب الملائكة رفقة فيها جرس» .\nأخرجه أحمد (٢/٣٨٥) قال: حدثنا علي. وفي (٢/٤١٤) قال: حدثنا عفان. والنسائي في الكبرى تحفة الأشراف (٩/١٢٨٩٩) عن أبي قدامة عبيد الله بن سعيد.\nثلاثتهم - علي بن المديني، وعفان، وأبو قدامة - عن معاذ بن هشام. قال: حدثنا أبي، عن قتادة، عن زرارة بن أوفى، فذكره.\n-وعن زرارة بن أوفى، عن أبي هريرة، عن النبي -ﷺ- قال: «لا تصحب الملائكة رفقة فيها جلد نمر» .\nأخرجه أبو داود (٤١٣٠) قال: حدثنا محمد بن بشار. قال: حدثنا أبو داود. قال: حدثنا عمران، عن قتادة، عن زرارة. فذكره.","vol":"5","page":26},{"text":"٣٠١٦ - (د) أم حبيبة - ﵂ - أن رسول الله - ﷺ- قال: «لا تصحبُ الملائكة رُفْقة فيها جرس» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٥٤) في الجهاد، باب في تعليق الأجراس، وفي سنده أبو الجراح، مولى أم حبيبة، لم يوثقه غير ابن حبان، وباقي رجاله ثقات. أقول: ولكن يشهد له الحديث الذي قبله واللذان بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٢٦) قال: حدثنا أبو اليمان. قال: حدثنا شعيب. وفي (٦/ ٣٢٧، ٤٢٦) قال: حدثنا يحيى بن سعيد، عن عبيد الله. وفي (٦/٣٢٧) قال: حدثنا عبد الرحمان، عن مالك. وفي (٦/٤٢٧) قال: حدثنا هشام. قال: حدثنا الليث، يعني ابن سعد. وأبو داود (٢٥٥٤) قال: حدثنا مسدد. قال: حدثنا يحيى، عن عبيد الله. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٨٧٠) عن هارون بن عبد الله، عن معن، عن مالك (ح) وعن الحارث بن مسكين، عن ابن القاسم، عن مالك.\nأربعتهم - شعيب، وعبيد الله، ومالك، والليث بن سعد - عن نافع، عن سالم بن عبد الله، عن أبي الجراح مولى أم حبيبة، فذكره.\n* أخرجه أحمد (٦/٤٢٦) قال: حدثنا عبيدة. قال: حدثنا عبيد اللله. والدارمي (٢٦٧٨) قال: أخبرنا الحكم بن المبارك. قال: حدثنا مالك. كلاهما -عبيد الله، ومالك - عن نافع، عن أبي الجراح، فذكره. ليس فيه -سالم -.\n* وأخرجه أحمد (٦/٤٢٦) قال: حدثنا أبو بكر بن خلاد. قال: سمعت يحيى بن سعيد. قال: حدث سفيان، عن عبيد الله بن عمر، عن نافع، عن ابن عمر، عن النبي -ﷺ- قال: «لا تصحب الملائكة رفقة فيها جرس» .\nقال: فقلت له: تعست يا أبا عبد الله. قال لي: كيف هو؟ قلت: حدثني عبيد الله. قال: حدثني نافع، عن سالم، عن أبي الجراح، عن أم حبيبة، عن النبي -ﷺ- قال: صدقت.\n* في روايتي الليث وشعيب: (عن الجراح مولى أم حبيبة) .","vol":"5","page":27},{"text":"٣٠١٧ - (س) عبد الله بن عمر - ﵄ - أن رسول الله - ﷺ- قال: «لا تصحبُ الملائكة رفْقة فيها جُلْجُل» . وفي أخرى، قال أبو بكر بن أبي شيخ: كنت جالسًا مع سالم فَمَرَّ بنا رَكْب لأمِّ البنينَ (١)، معهم أجراس، فحدَّثَ سالم عن أبيه: أن النبي - ﷺ- قال: «لا تصحب الملائكة رُفقة معهم جُلْجُل، كم ترى مع هؤلاء من جُلجل؟» . أخرجه النسائي (٢) .\n_________\n(١) هي امرأة عبد الملك بن مروان.\n(٢) ٨ / ١٨٠ في الزينة، باب الجلاجل، وهو حديث حسن يشهد له الأحاديث التي قبله، والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧) (٤٨١١) قال: حدثنا يزيد والنسائي (٨/١٧٩) قال: أخبرنا محمد بن عثمان بن أبي صفوان الثقفي، من ولد عثمان بن أبي العاص، قال: حدثنا إبراهيم بن أبي الوزير. وفي (٨/١٨٠) قال: أخبرنا عبد الرحمان بن محمد بن سلام الطرسوسي، قال: حدثنا يزيد بن هارون. وفي (٨/١٨٠) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا أبو هشام المخزومي.\nثلاثتهم - يزيد بن هارون، وإبراهيم بن أبي الوزير، وأبو هشام المخزومي - عن نافع بن عمر الجمحي، عن أبي بكر بن موسى، قال: كنت مع سالم بن عبد الله، فحدث سالم، فذكره.\n* في رواية إبراهيم بن أبي الوزير: «عن أبي بكر بن أبي شيخ» .\n* وفي رواية أبي هشام المخزومي: عن بكير بن موسى.\n* وفي رواية يزيد بن هارون عند أحمد، ورواية إبراهيم بن أبي الوزير كنت مع سالم بن عبد الله بن عمر، فمرت رفقة لأم البنين، فيها أجراس، فحدث سالم، عن أبيه، عن النبي -ﷺ- أنه قال: «لا تصحب الملائكة ركبا معهم الجلجل» . فكم ترى في هؤلاء من جلجل.","vol":"5","page":27},{"text":"٣٠١٨ - (س) أم سلمة - ﵂ - قالت: سمعتُ النبي - ﷺ- يقول: «لا تدخُلُ الملائكة بيتًا فيه جرس، ولا تصحب الملائكة رُفقة فيها جرس» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٨٠ في الزينة، باب الجلاجل، وهو حديث حسن يشهد له الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه النسائي (٨/١٨٠) قال: أخبرنا يوسف بن سعيد بن مسلم. قال:حدثنا حجاج، عن ابن جريج. قال: أخبرني سليمان بن بابيه مولى آل نوفل، فذكره.","vol":"5","page":28},{"text":"<span data-type=\"title\" id=toc-586>[النوع] السابع: في القفول ودخول المنزل</span>\n٣٠١٩ - (خ م ط) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «السفرُ قِطْعَة من العذاب، يمنع أحدَكم طعامَه وشرابه ونومه، فإذا قضى أحدُكم نَهْمَتَهُ فليُعَجِّل إلى أهله» . أخرجه البخاري ومسلم والموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَهْمَتَه): النَّهْمة بلوغ الهمة في الشيء، والنَّهْم من الجوع.\n_________\n(١) رواه البخاري ٣ / ٤٩٦ في الحج، باب السفر قطعة من العذاب، وفي الجهاد، باب السرعة في السير، وفي الأطعمة، باب ذكر الطعام، ومسلم رقم (١٩٢٧) في الإمارة، باب السفر قطعة من العذاب، والموطأ ٢ / ٩٨٠ في الاستئذان، باب ما يؤمر به من العمل في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٦٠٦) وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن. وفي (٢/٤٤٥) قال: حدثنا وكيع. والدارمي (٢٦٧٣) قال: أخبرنا خالد بن مخلد. والبخاري (٣/١٠) قال: حدثنا عبد الله بن مسلمة. وفي (٤/٧١) قال: حدثنا عبد الله بن يوسف. وفي (٧/١٠٠) قال: حدثنا أبو نعيم.\nومسلم (٦/٥٥) قال: حدثنا عبد الله بن مسلمة بن قعنب وإسماعيل بن أبي أديس وأبو مصعب الزهري. ومنصور بن أبي مزاحم وقتيبة بن سعيد (ح) وحدثنا يحيى بن يحيى التميمي.\nوابن ماجة (٢٨٨٢) قال: حدثنا هشام بن عمار وأبو مصعب الزهري وسويد بن سعيد. والنسائي في الكبرى (الورقة /١١٨-أ) قال: أخبرنا قتيبة بن سعيد (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحيى (ح) وأخبرنا محمد بن المثنى، قال: حدثنا يحيى، جميعهم - عبد الرحمن بن مهدي، ووكيع، وخالد بن مخلد، وعبد الله بن مسلمة وعبد الله بن يوسف-. وأبو نعيم، وإسماعيل بن أديس، وأبو مصعب الزهري، ومنصور بن أبي مزاحم، وقتيبة، ويحيى بن يحيى، وهشام بن عمار وسويد بن سعيد، ويحيى ابن سعيد، عن مالك بن أنس، عن سمي مولى أبي بكر.\n٢- وأخرجه ابن ماجة (٢٨٨٢) قال: حدثنا يعقوب بن حميد بن كاسب قال: حدثنا عبد العزيز بن محمد، عن سهيل.\nكلاهما - سمي، وسهيل- عن أبي صالح السمان، فذكره.\nالروايات متقاربة المعنى، وعن سعيد بن أبي سعيد المقبري، عن أبي هريرة، قال: «قال رسول الله -ﷺ- السفر قطعة من العذاب، لأن الرجل يشتغل فيه عن صيامه.» .\nأخرجه أحمد (٢/٤٩٦) قال: حدثنا هشيم، قال: أخبرنا أبو عبد الله البكري، عن سعيد بن أبي سعيد المقبري، فذكره.","vol":"5","page":28},{"text":"٣٠٢٠ - (د) ابن عمر - ﵄ - «أن رسول الله - ﷺ- كان إذ قَدِمَ باتَ بالمُعرَّسِ حتى يغتَديَ» أخرجه أبو داود (١) .\n_________\n(١) هو في هامش \" عون المعبود \" ٢ / ١٧٣ في آخر كتاب المناسك نسخة: حدثنا أحمد بن صالح: قال: قرأت على عبد الله بن نافع قال: ثني عبد الله يعني العمري عن نافع عن ابن عمر أن رسول الله ﷺ كان إذا قدم بات بالمعرس حتى يغتدي، قال في \" عون المعبود \": والحديث ليس من رواية اللؤلؤي، ولذا لم يذكره المنذري في مختصره، قال المزي في \" الأطراف \": هذا الحديث في رواية أبي الحسن بن العبد وأبي بكر بن داسة ولم يذكره أبو القاسم. أقول: وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود تحفة الأشراف (٦/٧٧٣٠) عن أحمد بن صالح، عن عبد الله بن نافع، عن عبد الله بن عمر العمري، عن نافع، فذكره.\n* قال المزي: هذا الحديث في رواية أبي الحسن بن العبد، وأبي بكر بن داسة.","vol":"5","page":28},{"text":"٣٠٢١ - (خ م د ت) جابر بن عبد الله ﵄ - أن رسول الله -ﷺ- قال: «إذا أَطال أحدُكم الغَيْبَةَ فلا يَطْرُقَنَّ أَهلَه ليلًا» (١) .\nوفي أخرى «نهى أن يَطْرُقَ أهله ليلًا» . زاد في رواية «لِئَلا يَتَخَوَّنَهُمْ، أَو يَطْلُبَ عَثَراتِهِم» .\nقال عبد الرحمن بن مهدي عن سفيان: لا أدري هذا في الحديث أم لا؟ يعني: «أن يتخوَّنهم، أو يطلب عثَراتِهم» .\nوفي رواية: أن رسول الله - ﷺ- قال له: «إذا جئت من سفر فلا تدخل على أهلك حتى تستَحِدَّ المغيبةُ، وتمتشِطَ الشَّعثَةُ وعليك بالكَيْسِ» . هذه روايات البخاري ومسلم. ⦗٣٠⦘\nوفي رواية أبي داود قال: «كنا مع رسول الله - ﷺ- في سفر، فلما ذهبنَا لِنَدخُلَ، قال: أمْهِلُوا [حتى] لا ندخلَ ليلًا، لكي تمتشط الشَّعثِة، وتستحدَّ المُغيبة» .\nوفي رواية له: أن رسول الله - ﷺ- قال: «إن أَحسن ما دخل الرجل على أَهله إذا قَدِمَ من سفر: أوَّلُ الليل» وفي أخرى له، قال: «كان رسولُ - ﷺ- يكره أن يأتيَ الرجل أهله طُرُوقًا» .\nوفي رواية الترمذي: «أن رسولَ الله - ﷺ- نَهاهم أن يطرُقوا النساء ليلًا» .\nوفي أخرى له أَنه قال: «لا تَلِجُوا على المُغيبات، فإن الشيطان يجري من أحدكم مجري الدم»، قلنا: ومنك؟ قال: «ومنِّي، ولكن الله أَعانني عليه، فأسْلمُ» . قال الترمذي: «قال سفيان بن عيينة: معنى أسلمُ» أي: أسلمُ أنا منه، فإن الشيطان لا يُسلِمُ قال: و«المُغيبات» جمع مغيبة، وهي التي زوجها غائب (٢) .\nوفي رواية ذكرها رزين، قال: «كان رسولُ الله -ﷺ- إذا قفَل من غزاة أو سفر فوصل عَشِيَّة، لم يدخل حتى يُصبح، فإن وصل قبل أن يصبحَ، ⦗٣١⦘ لم يدخل إلا وقت الغداة، ويقول: أَمْهِلُوا، كي تمتشط التَّفِلَة الشَّعِثة، وتَستحِدَّ المغيبة» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يطرقوا): الطروق: أن يأتي الرجل المكان الذي يريده ليلًا.\n(يَتَخَوَّنُهم): التَّخَوُّن: طلب الخيانة والتهمة.\n(تَسْتَحدُّ): الاستحداد: حلق العانة، وهو استفعال من الحديد، كأنه استعمل الحديد على طريق الكناية والتورية.\n(المُغِيبة): التي غاب عنها زوجها.\n(الشَّعِثَة): البعيدة العهد بالغسل وتسريح الشعر والنظافة.\n(الكَيْس): الجماع، والكَيْس: العقل، فيكون قد جعل طلب الولد من الجماع عقلًا.\n(التَّفِلَة): امرأة تَفِلَة: إذا كانت غير متطيبة.\n_________\n(١) قال الحافظ في \" الفتح \": التقييد فيه بطول الغيبة، يشير إلى أن علة النهي إنما توجد حينئذ، فالحكم يدور مع علته وجودًا وعدمًا، فلما كان الذي يخرج لحاجة مثلًا نهارًا ويرجع ليلًا لا يتأتى له ما يحذر من الذي يطيل كان طول الغيبة مظنة الأمن من الهجوم، فيقع للذي يهجم بعد طول الغيبة غالبًا ما يكره، إما أن يجد أهله على غير أهبة من التنظيف والتزين المطلوب من المرأة فيكون ذلك سبب النفرة بينهما، قال: وإما أن يجدها على حالة غير مرضية، والشرع محرض على الستر، وقد أشار إلى ذلك بقوله: أن يتخونهم ويطلب عثراتهم، فعلى هذا من أعلم أهله بوصوله وأنه يقدم في وقت كذا مثلًا لا يتناوله النهي، قال الحافظ: وفي الحديث الحث على التواد والتحاب خصوصًا بين الزوجين، لأن الشارع راعى ذلك بين الزوجين مع اطلاع كل منهما على جرت العادة بستره، حتى إن كل واحد منهما لا يخفى عنه عيوب الآخر شيء في الغالب، ومع ذلك فنهى عن الطروق لئلا يطلع على ما تنفر نفسه عنه، فيكون مراعاة ذلك في غير الزوجين بطريق الأولى، قال: ويؤخذ منه أن الاستحداد ونحوه مما تتزين به المرأة ليس داخلًا في النهي عن تغيير الخلقة، وفيه التحريض على ترك التعرض لما يوجب سوء الظن بالمسلم.\n(٢) رواه البخاري ٩ / ٢٩٦ و٢٩٧ في النكاح، باب لا يطرق أهله ليلًا إذا أطال الغيبة مخافة أن يخونهم أو يلتمس عثراتهم، وفي الحج، باب لا يطرق أهله إذا بلغ المدينة، ومسلم رقم (٧١٥) في الإمارة، باب كراهة الطروق وهو الدخول ليلًا، وأبو داود رقم (٢٧٧٦) و(٢٧٧٧) و(٢٧٧٨) في الجهاد، باب في الطروق، والترمذي رقم (١١٧٢) في الرضاع، باب رقم (١٧) ورقم (٢٧١٣) في الاستئذان، باب ما جاء في كراهية طروق الرجل أهله ليلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وعن الشعبي عن جابر، عن النبي -ﷺ- قال: «لا تلجوا على المغيبات، فإن الشيطان يجري من أحدكم مجرى الدم، قلنا: ومنك؟ قال: ومني، ولكن الله أعانني عليه فأسلم» .\nأخرجه أحمد (٣/٣٠٩) قال: حدثنا الحكم بن موسى - قال عبد الله بن أحمد بن حنبل: وسمعته أنا من الحكم بن موسى - قال: حدثنا عيسى بن يونس. وفي (٣/٣٩٧) قال: حدثنا عبد الله بن محمد - قال عبد الله: وسمعته أنا من عبد الله بن محمد - قال: حدثنا حفص. والدارمي (٢٧٨٥) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو أسامة. والترمذي (١١٧٢) قال: حدثنا نصر بن علي، قال: حدثنا عيسى بن يونس.\nثلاثتهم - عيسى بن يونس، وحفص، وأبو أسامة - عن مجالد، عن الشعبي، فذكره.\nقال الترمذي: هذا حديث غريب من هذا الوجه. وقد تكلم بعضهم في مجالد بن سعيد من قبل حفظه.\n- وعن الشعبي، عن جابر، عن النبي -ﷺ-، قال: «إن أحسن ما دخل الرجل على أهله إذا قدم من سفر، أول الليل» .\nأخرجه أبو داود (٢٧٧٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، عن مغيرة، عن الشعبي، فذكره.\n- وعن أبي الزبير، عن جابر بن عبد الله الأنصاري، أنه قال: «نهى رسول الله -ﷺ- أن يطرق الرجل أهله ليلا» .\nأخرجه أحمد (٣/٣١٠) قال: حدثنا نصر بن باب، عن حجاج، وفي (٣/٣٩٥) قال: حدثنا سليمان ابن داود، قال: حدثنا عبد الرحمن بن أبي الزناد، عن موسى بن عقبة، كلاهما - حجاج، وموسى بن عقبة - عن أبي الزبير، فذكره.\nوعن محارب بن دثار، قال: سمعت جابر بن عبد الله، قال:\n«كان النبي -ﷺ- يكره أن يأتي الرجل أهله طروقا» .\n١- أخرجه أحمد (٣/٢٩٩) قال: حدثنا محمد بن جعفر، وحجاج (ح) وحدثنا عفان. والبخاري (٣/٩) قال: حدثنا مسلم بن إبراهيم. وفي (٧/٥٠) قال: حدثنا آدم. ومسلم (٦/٥٦) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. وأبو داود (٢٧٧٦) قال: حدثنا حفص بن عمر، ومسلم بن إبراهيم.\nسبعتهم (ابن جعفر، وحجاج، وعفان، ومسلم بن إبراهيم، وآدم، ومعاذ، وحفص بن عمر) قالوا: حدثنا شعبة.\n٢- وأخرجه أحمد (٣/٣٠٢) قال: حدثنا وكيع. وعبد بن حميد (١١٠١) قال: حدثنا عمر بن سعد. والدارمي (٢٦٣٤) قال: أخبرنا محمد بن يوسف. ومسلم (٦/٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنيه محمد بن المثنى، قال: حدثنا عبد الرحمن، والنسائي في الكبرى تحفة الأشراف (٢٥٧٧) عن عمرو بن منصور، عن أبي نعيم.\nخمستهم - وكيع، وعمر بن سعد، ومحمد بن يوسف، وابن مهدي، وأبو نعيم - عن سفيان.\nكلاهما - شعبة، وسفيان - عن محارب، فذكره زاد سفيان في روايته: «يتخونهم أو يلتمس عثراتهم»\nوعن الشعبي، عن جابر بن عبد الله، أن النبي -ﷺ- قال: «إذا دخلت ليلا فلا تدخل على أهلك، حتى تستحد المغيبة، وتمتشط الشعثة»، قال: قال رسول الله -ﷺ-: «فعليك بالكيس الكيس» .\n١- أخرجه أحمد (٣/٢٩٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٣٠٣) قال: حدثنا هشيم. وفي (٣/٣٥٥) قال: حدثنا هاشم، قال: حدثنا شعبة. والبخاري (٧/٥٠) قال: حدثنا محمد بن الوليد، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٦/٥٥) قال: حدثني إسماعيل بن سالم، قال: حدثنا هشيم (ح) وحدثنا يحيى بن يحيى، قال: حدثنا هشيم. (ح) وحدثنا محمد بن المثنى، قال: حدثني عبد الصمد، قال: حدثنا شعبة، (ح) وحدثنيه يحيى بن حبيب، قال: حدثنا روح بن عبادة، قال: حدثنا شعبة. وأبو داود (٢٧٧٨) قال: حدثنا أحمد بن حنبل، قال: حدثنا هشيم. والنسائي في الكبرى تحفة الأشراف (٢٣٤٢) عن أحمد بن عبد الله بن الحكم، عن غندر، عن شعبة.\nكلاهما - شعبة، وهشيم - عن سيار أبي الحكم.\n٢- وأخرجه أحمد (٣/٣٩٦) قال: حدثنا عتاب، قال: حدثنا عبد الله، والبخاري (٧/٥٠) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. ومسلم (٦/٥٥) قال: حدثنا محمد بن بشار، قال: حدثنا محمد - يعني ابن جعفر -، قال: حدثنا شعبة. وفي (٦/٥٦) قال: حدثنيه يحيى بن حبيب، قال: حدثنا روح، قال: حدثنا شعبة. والنسائي في الكبرى تحفة الأشراف (٢٣٤٣) عن بندار، عن غندر، عن شعبة. وعن قتيبة، عن أبي عوانة.\nثلاثتهم - عبد الله بن المبارك، وشعبة، وأبو عوانة - عن عاصم بن سليمان.\nكلاهما - سيار أبو الحكم، وعاصم بن سليمان - عن الاشعبي، فذكره.\nوعن نبيح العنزي، عن جابر، «أن النبي -ﷺ- نهاهم أن يطرقوا النساء ليلا» .\nأخرجه الحميدي (١٢٩٧) قال: حدثنا سفيان. وأحمد (٣/٢٩٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٣٠٨) قال: حدثنا سفيان. وفي (٣/٣٥٨) قال: حدثنا عبيدة. وفي (٣/٣٩١) قال: حدثنا عفان، قال: حدثنا أبو عوانة، وفي (٣/٣٩٩) قال: حدثنا عفان، قال: حدثنا شعبة. والترمذي (٢٧١٢) قال: حدثنا أحمد بن منيع، قال: حدثنا سفيان بن عيينة.\nأربعتهم - سفيان، وشعبة، وعبيدة بن حميد، وأبو عوانة - عن الأسود بن قيس، عن نبيح العنزي، فذكره.","vol":"5","page":29},{"text":"٣٠٢٢ - (خ م) أنس بن مالك - ﵁ - قال: «كان رسولُ الله -ﷺ- لا يطْرُقُ أَهْلَهُ طُروقًا» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٣ / ٤٩٣ في العمرة، باب الدخول بالعشي، ومسلم رقم (١٩٢٨) في الإمارة، باب كراهة الطروق، ولفظه عند البخاري: كان رسول الله ﷺ لا يطرق أهله، كان لا يدخل إلا غدوة أو عشية، ولفظه عند مسلم: كان رسول الله ﷺ لا يطرق أهله ليلًا، وكان يأتيهم غدوة أو عشية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٥) قال: ثنا عبد الصمد. وفي (٣/٢٠٤) قال: ثنا يزيد وعفان. وفي (٣/٢٤٠) قال: ثنا أبو سعيد. والبخاري (٣/٩) قال: ثنا موسى بن إسماعيل. ومسلم (٦/٥٥) قال: ثني أبو علي بن أبي شيبة، قال: ثنا يزيد بن هارون. (ح) وثنيه زهير بن حرب قال: ثنا عبد الصمد بن عبد الوارث، والنسائي في الكبري تحفة الأشراف (٢١١) عن هارون بن عبد الله، عن يزيد بن هارون.\nخمستهم - عبد الصمد، ويزيد، وعفان، وأبو سعيد، وموسى - عن همام بن يحيى، عن إسحاق بن عبد الله، فذكره.","vol":"5","page":31},{"text":"٣٠٢٣ - (ت) عبد الله بن عباس ﵄ - «أن النبي - ﷺ- نهاهم أن يَطْرقُوا النساء ليلًا، قال: فطرق رجلان بعدَ نهي رسول الله - ﷺ-، فوجدَ كلُّ واحد منهما مع امرأته رجلًا» أخرجه الترمذي (١) .\n_________\n(١) رواه الترمذي تعليقًا على حديث جابر الذي قبله رقم (٢٧١٣) في الاستئذان، باب ما جاء في كراهية طروق الرجل أهله ليلًا بغير سند، فقال: وقد روي عن ابن عباس أن النبي ﷺ نهاهم أن يطرقوا النساء ليلًا ... الحديث، وقد أخرج الحديث ابن خزيمة في صحيحه من حديث ابن عباس وابن عمر، كما ذكر ذلك الحافظ في \" الفتح \" ٩ / ٢٩٧ في النكاح، باب لا يطرق أهله ليلًا، قال الحافظ في \" الفتح \": قال ابن أبي جمرة: فيه (يعني الحديث) النهي عن طروق المسافر أهله على غرة من غير تقدم إعلام منه لهم بقدومه، والسبب في ذلك ما وقعت الإشارة إليه في الحديث، قال: وقد خالف بعضهم فرأى عند أهله رجلًا، فعوقب بذلك على مخالفته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره الترمذي معلقا في الاستئذان، باب ما جاء في كراهية طروق الرجل أهله ليلا.","vol":"5","page":32},{"text":"<span data-type=\"title\" id=toc-587>[النوع] الثامن: في سفر البحر</span>\n٣٠٢٤ - (د) عبد الله بن عمرو بن العاص - ﵄ - أن رسولَ الله - ﷺ- قال: «لا تركَبِ البحرَ إلا حاجًا أو مُعتَمِرًا، أو غازيًا في سبيل الله (١)، فإنَّ تحتَ البحر نارًا، وتحت النار بحرًا» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تحت البحر نارًا): قال الخطابي: هذا تفخيم لأمر البحر، وتهويل ⦗٣٣⦘ لشأنه، وأن الآفة تسرع إلى راكبه، ولا يؤمن هلاكه في غالب الأمر، كما لا يؤمن الهلاك من النار لمن لابسها ودنا منها، وهذا في معرض التخييل والتمثيل.\n_________\n(١) لفظه في نسخ أبي داود المطبوعة: لا يركب البحر إلا حاج أو معتمر أو غاز في سبيل الله، وكلاهما صواب، ولفظه في المطبوع: لا يركب البحر إلا حاجًا أو معتمرًا أو غازيًا، بضم كلمة \" البحر \" وهو خطأ.\n(٢) رقم (٢٤٨٩) في الجهاد، باب في ركوب البحر في الغزو، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منكر، أصله موقوف: أخرجه أبو داود (٢٤٨٩) قال: ثنا سعيد بن منصور، قال: ثنا إسماعيل بن زكريا، عن مطرف، عن بشر أبي عبد الله، عن بشير بن مسلم، فذكره.","vol":"5","page":32},{"text":"٣٠٢٥ - (خ) مطرف قال: «لا بَأس بالتجارة في البحر، وما ذكره الله ﷿ في القرآن إلا بِحقّ، ثم تلا ﴿وَتَرَى الفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا مِن فضلِه﴾ (١) [فاطر: ١٢]» . أخرجه ... (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَوَاخر): جمع: ماخرة، أي: جارية.\n_________\n(١) في المطبوع: ﴿وترى الفلك مواخر فيه ولتبتغوا من فضله﴾ وهي في النحل: ١٤.\n(٢) ذكره البخاري تعليقًا ٤ / ٢٥٤ في البيوع، باب التجارة في البحر من كلام مطر الوراق وليس كما ذكر المصنف من كلام مطرف، قال الحافظ في \" الفتح \": قوله: وقال مطر: هو مطر الوراق البصري مشهور في التابعين، ووقع في رواية الحموي وحده: وقال مطرف، وهو تصحيف، وبأنه الوراق وصفه المزي والقطب وآخرون. وقال الكرماني: الظاهر أنه ابن الفضل المروزي شيخ البخاري، وقال الحافظ ابن حجر: وقد أخرج ابن أبي حاتم من طريق عبد الله ابن شوذب عن مطر الوراق أنه كان لا يرى بركوب البحر بأسًا ويقول: ما ذكره الله تعالى في القرآن إلا بحق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في البيوع - باب التجارة في البحر - وقال الحافظ في الفتح: ووقع في رواية الحموي وحده «وقال مطرف» وهو تصحيف، وصوابه مطر. وقد أخرج ابن أبي حاتم من طريق عبد الله بن شوذب عن مطر الوراق أنه كان لا يرى بركوب البحر بأسا.","vol":"5","page":33},{"text":"<span data-type=\"title\" id=toc-588>[النوع] التاسع: في تلقي المسافرين</span>\n٣٠٢٦ - (خ ت د) السائب بن يزيد - ﵁ - قال: «ذهبنا نَتَلَقَّى رسول الله - ﷺ- مع الصِّبيان إلى ثنيَّةِ الوَدَاع» زاد في رواية: «مقْدَمَه من غزوَةِ تَبُوكَ» وفي رواية قال: «أَذْكُرُ أَنِّي خرجتُ مع الصبيان - وفي ⦗٣٤⦘ أخرى: الغلمان - نتلقَّى النبيَّ - ﷺ- إلى ثنيَّةِ الوداع، مقدَمَه من تبوكَ» . أخرجه البخاري.\nوفي رواية الترمذي: «لمَّا قدِم رسول الله - ﷺ- من تبوك خرج الناس يَتَلَقَّونه إلى ثنية الوداع، فخرجتُ مع الناس وأنا غلام» وأخرج أبو داود الرواية الثانية (١) .\n_________\n(١) رواه البخاري ٦ / ١٣٣ في الجهاد، باب استقبال الغزاة، وفي المغازي، باب كتاب النبي ﷺ إلى كسرى وقيصر، والترمذي رقم (١٧١٨) في الجهاد، باب ما جاء في تلقي الغائب إذا قدم، وأبو داود رقم (٢٧٧٩) في الجهاد، باب في التلقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٤٩) . البخاري (٤/٩٣) قال: حدثنا مالك بن إسماعيل. وفي (٦/١٠) قال: حدثنا علي بن عبد الله. وفي (٦/١٠) قال: حدثنا عبد الله بن محمد. وأبو داود (٢٧٧٩) قال: حدثنا ابن السرح. والترمذي (١٧١٨) قال: حدثنا ابن أبي عمر، وسعيد بن عبد الرحمن.\nسبعتهم- أحمد، ومالك بن إسماعيل، وعلي، وعبد الله بن محمد، وابن السرح، وابن أبي عمر، وسعيد - قالوا: حدثنا سفيان بن عيينة، عن الزهري، فذكره.","vol":"5","page":33},{"text":"٣٠٢٧ - (ت) عائشة - ﵂ - قالت: «قدمَ زيدُ بن حارثَةَ ورسولُ - ﷺ- في بيتي، فأتى زيد، فقرع الباب، فقام إليه رسولُ الله - ﷺ- عريانًا يَجُرُّ ثوبه، والله، ما رأَيتُه عريانًا قبلها ولا بعدها (١)، فاعتَنَقه وقَبَّلهُ» أَخرجه الترمذي (٢) .\n_________\n(١) لفظه في الترمذي المطبوع: والله ما رأيته عريانًا قبله ولا بعده.\n(٢) رقم (٢٧٣٣) في الاستئذان، باب ما جاء في المعانقة والقبلة، وإسناده ضعيف، وقال الترمذي: هذا حديث حسن غريب لا نعرفه من حديث الزهري إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٣٢) قال: حدثنا محمد بن إسماعيل. قال: حدثنا إبراهيم بن يحيى بن محمد بن عباد المدني. قال: حدثني أبي يحيى بن محمد، عن محمد بن إسحاق، عن محمد بن مسلم الزهري، عن عروة بن الزبير، فذكره.\n* قال أبو عيسى: هذا حديث حسن غريب لا نعرفه من حديث الزهري إلا من هذا الوجه.","vol":"5","page":34},{"text":"٣٠٢٨ - (د) عامر الشعبي «أن رسولَ الله -ﷺ- تَلَقَّي جعفر بن أبي طالب - ﵁، فالتَزَمَهُ وقبَّل ما بين عينيه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٢٠) في الأدب، باب في قبلة ما بين العينين، ورواه أيضًا البيهقي في \" شعب الإيمان \"، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه أبو داود (٥٢٢٠) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا علي بن مسهر، عن أجلح، عن الشعبي، فذكره.\nقلت: الشعبي من التابعين، فالحديث منقطع.","vol":"5","page":34},{"text":"[النوع] العاشر: في ركعتي القدوم\n٣٠٢٩ - (د) عبد الله بن عمر - ﵄ - «أن رسول الله - ﷺ ⦗٣٥⦘ حين أقبلَ من حَجَّتِه - دخل المدينة، فأناخ على باب مسجده، ثم دخله، فركع فيه ركعتين، ثم انصرَفَ إلى بيته» قال نافع: فكان ابن عمر كذلك يصنع. أخرجه أَبو داود (١) .\n_________\n(١) رقم (٢٧٨٢) في الجهاد، باب في الصلاة عند القدوم من السفر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٨٢) قال: ثنا محمد بن منصور الطوسي، قال: ثنا يعقوب، قال: ثنا أبي عن ابن إسحاق، قال: ثني نافع، عن ابن عمر، فذكره.\nقلت: أصل الحديث في الصحيحين.","vol":"5","page":34},{"text":"٣٠٣٠ - (د) كعب بن مالك - ﵁ - قال: «كان رسول الله -ﷺ- إذا قَدِمَ من سفر بدأ بالمسجد، فركع فيه ركعتين، ثم جلس للناس» .\nهذا طرف من حديث توبة كعب بن مالك، وهو مذكور في كتاب تفسير القرآن، من حرف التاء. وقد أخرجه البخاري ومسلم كاملًا. وهذا الطرف أخرجه أَبو داود مفردًا (١) .\n_________\n(١) رقم (٢٧٨١) في الجهاد، باب في الصلاة عند القدوم من السفر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٨١) قال: ثنا محمد بن المتوكل العسقلاني، والحسن بن علي، قالا: ثنا عبد الرزاق، ني ابن جريج، قال: ني ابن شهاب، قال:ني عبد الرحمن بن عبد الله بن كعب بن مالك، عن أبيه عبد الله بن كعب، وعمه عبيد الله بن كعب، عن أبيهما كعب بن مالك، فذكره","vol":"5","page":35},{"text":"<span data-type=\"title\" id=toc-589>الكتاب الثالث: في السبق والرمي</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-590>الفصل الأول: في أحكامهما</span>\n٣٠٣١ - (د ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا سَبَقَ إلا في خُفّ أو حافر أو نَصْل» . أخرجه أبو داود والترمذي والنسائي.\nوفي أخرى للنسائي: «لا يَحِلُّ سَبَق إلا على خف أو حافر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السبق): بسكون الباء: مصدر سبقت أسبق سبقًا، وبفتحها: الجعل الذي يقع السباق عليه، وقوله - ﷺ- «لا سبق إلا في خف، أو ⦗٣٧⦘ حافر، أو نصل» . قال الخطابي: الرواية الصحيحة بفتح الباء، يريد: أن الجُعل والعطاء لا يستحق إلا في سباق هذه الأشياء.\n(خُف أو حافر أو نصل): الخُف: كناية عن الإبل. والحافر: عن الخيل. والنصل: عن السهم، وذلك بتقدير حذف المضاف، وإقامة المضاف إليه مقامه، أي: ذو خف، وذو حافر، وذو نصل.\n_________\n(١) رواه أبو داود رقم (٢٥٧٤) في الجهاد، باب في السبق، والترمذي رقم (١٧٠٠) في الجهاد، باب ما جاء في الرهان والسبق، والنسائي ٦ / ٢٢٦ و٢٢٧ في الخيل، باب السبق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٧٤) قال: حدثنا يحيى. (ح) وحدثنا وكيع ويزيد. وأبو داود (٢٥٧٤) قال: حدثنا أحمد بن يونس. والترمذي (١٧٠٠) قال: حدثنا أبو كريب. قال: حدثنا وكيع. والنسائي (٦/٢٢٦) قال أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. (ح) وأخبرنا سعيد بن عبد الرحمن أبو عبيد الله المخزومي. قال: حدثنا سفيان.\nستتهم - يحيى، ووكيع، ويزيد، وأحمد بن يونس، وخالد بن الحارث، وسفيان - عن ابن أبي ذئب، عن نافع بن أبي نافع مولى أبي أحمد، فذكره.\n- وعن أبي الحكم مولى بني ليث، عن أبي هريرة. قال: قال رسول اللهﷺ-: «لا سبق إلا في خف، أو حافر» .\nأخرجه أحمد (٢/٢٥٦) قال: حدثنا يزيد. وفي (٢/٣٨٥) قال: حدثنا عفان. قال: حدثنا حماد. وفي (٢/٤٢٤) قال: حدثنا أبو معاوية وابن نمير. وابن ماجة (٢٨٧٨) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا عبدة بن سليمان. والنسائي (٦/٢٢٧) قال: أخبرنا عمران بن موسى. قال: حدثنا عبد الوارث.\nستتهم - يزيد، وحماد، وأبو معاوية، وابن نمير، ابن عبدة، وعبد الوارث - عن محمد بن عمرو، عن أبي الحكم مولى بني ليث، فذكره.\n- وعن أبي صالح، قال: سمعت أبا هريرة. قال: سمعت رسول الله -ﷺ- يقول: «لا سبق إلا في خف، أو حافر» .\nأخرجه أحمد (٢/٣٥٨) قال: حدثنا إسحاق. قال: حدثنا ابن لهيعة، عن أبي الأسود. قال: سألت سليمان بن يسار عن السبق؟ فقال: حدثني أبو صالح، فذكره.\nقال الحافظ في التلخيص (٤/١٦١) صححه ابن القطان، وابن دقيق العيد، وأعلّ بعضها الدارقطني بالوقف.","vol":"5","page":36},{"text":"٣٠٣٢ - (د) عبد الله بن عمر ﵄ - «أن رسول الله سَابَقَ (١) بين الخيل، وفضَّلَ القُرَّح (٢)، في الغايَةَ» أخرجه أبو داود (٣) .\n_________\n(١) في الأصل: يسابق، وما أثبتناه من نسخ أبي داود المطبوعة.\n(٢) قال في \" الصحاح \": قرح ذو الحافر قروحًا: إذا انتهت أسنانه، وإنما تنتهي في خمس سنين، لأنه في السنة الأولى حولي، ثم جذع، ثم ثني، ثم رباع، ثم قارح، يقال: أجزع المهر، وأثنى، وأربع، وقرح، هذه وحدها بلا ألف، والفرس قارح، والجمع: قرح. اهـ.\n(٣) رقم (٢٥٧٦) في الجهاد، باب في السبق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لفظ الباب من رواية عقبة بن خالد أبى مسعود، وفي رواية عتاب، عن عبيد الله بلفظ: «أن رسول الله -ﷺ- سبق بالخيل ورهن» . وفي رواية عبد الله بن عمر العمري: «سبق النبي -ﷺ- بين الخيل، وأعطى السابق» .\nأخرجه أحمد (٢/٦٧) (٥٣٤٨) قال: ثنا عتاب، قال: نا عبيد الله بن عمر. وفي (٢/٩١) (٥٦٥٦) قال: ثنا قراد، قال: نا عبد الله بن عمر. وفي (٢/١٥٧) (٦٤٦٦) قال: ثنا عقبة أبو مسعود الحبر، قال: ثنا عبيد الله. وأبو داود (٢٥٧٧) قال: ثنا أحمد بن حنبل، قال: ثنا عقبة بن خالد، عن عبيد الله.\nكلاهما (عبيد الله، وعبد الله، ابنا عمر العمريان) عن نافع، فذكره.","vol":"5","page":37},{"text":"٣٠٣٣ - (د) عبد الله بن عمر - ﵄ - «أن نبي الله - ﷺ- كان يُضَمِّرُ الخيلَ، يُسابِقُ بها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٧٧) في الجهاد، باب في السبق، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٨٦) (٥٥٨٨) قال: حدثنا هشيم، قال: أخبرنا ابن أبي ليلى. وأبو داود (٢٥٧٦) قال: حدثنا مسدد، قال: حدثنا معتمر، عن عبيد الله.\nكلاهما - ابن أبي ليلى، وعبيد الله - عن نافع، فذكره.\n* لم يذكر في رواية ابن أبي ليلى: «يسابق بها» .","vol":"5","page":37},{"text":"٣٠٣٤ - () أبو هريرة - ﵁ - «أن رسول الله - ﷺ- كان يُسابِقُ بين الخيل في المدينة، وفي انْصرافه من مغَازِيه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد جاء بعض هذا المعنى في الصحيحين عن عبد الله بن عمر بن الخطاب ﵄، كما في الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أقف عليه.","vol":"5","page":37},{"text":"٣٠٣٥ - (خ م ط د ت س) عبد الله بن عمر - ﵄ - قال: «أجْرى رسولُ الله - ﷺ- ما ضَمَرَ من الخيْل: من الحَفْيَاء إلى ثَنيَّةِ الوَدَاع، وأجرى ما لم تُضْمَر: من الثَّنِيَّةِ إلى مسجد بني زريق قال ابن عمر: فكنتُ فيمن أجْرى، فطفَّفَ بي الفرسُ المسجد (١) قال سفيان: من الحفْياء إلى الثَّنِيَّةِ خمسة أميال، أَو ستة.\nوفي أخرى: ستة أو سبعة. ومن الثنية إلى مسجد بني زُرَيق ميل أو نحوه» . أخرجه الجماعة. إلا أن رواية البخاري، قال: سابق رسول الله - ﷺ- بين الخيل التي قد ضُمِرتْ، فأرسَلَها، من الحفياء، وكان أمدُها ثنيَّةَ الوَداع، فقلت لموسى: وكم بين ذلك؟ قال: ستة أميال أو سبعة وسابق بين الخيل التي لم تُضْمَرَ، فأَرسلها من ثنيةِ الوداع، وكان أمَدُها مسجد بني زُريق، قلت: فكم بين ذلك؟ قال: ميل أو نحوه، وكان ابن عمر ممن سابق فيها (٢) . ⦗٣٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فطفف بي الفرسُ المسجد): أي: كاد يساوي بي المسجد، ومنه طف الصاع، أي ساواه. والمعنى: أنه وثب به حتى كاد يساوي المسجد.\n_________\n(١) أي: وثب بي حتى كاد يساوي المسجد.\n(٢) رواه البخاري ١ / ٤٣١ في الصلاة، باب هل يقال: مسجد بني فلان، وفي الجهاد، باب السبق بين الخيل، وباب إضمار الخيل للسبق، وباب غاية السبق للخيل المضمرة، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (١٨٧٠) في الإمارة، باب المسابقة بين الخيل وتضميرها، والموطأ ٢ / ٤٦٧ و٤٦٨ في الجهاد، باب ما جاء في الخيل والمسابقة بينها، وأبو داود رقم (٢٥٧٥) في الجهاد، باب في السبق، والترمذي رقم (١٦٩٩) في الجهاد، باب ما جاء في الرهان والسبق، والنسائي ٦ / ٢٢٦ في الخيل، باب إضمار الخيل للسباق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٢٩٠) . والحميدي (٦٨٤) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أمية. وأحمد (٢/٥) (٤٤٨٧) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٢/١١) (٤٥٩٤) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أمية. وفي (٢/٥٥) (٥١٨١) قال: حدثنا يحيى، عن عبيد الله. والبخاري (١/١١٤) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٤/٣٧، ٣٨) قال: حدثنا قبيصة، قال: حدثنا سفيان، عن عبيد الله. وفي (٤/٣٨) قال: حدثنا أحمد بن يونس، قال: حدثنا الليث. (ح) وحدثنا عبد الله بن محمد، قال: حدثنا معاوية، قال: حدثنا أبو إسحاق، عن موسى بن عقبة. وفي (٩/١٢٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية. (ح) وحدثنا قتيبة، عن ليث. ومسلم (٦/٣٠) قال: حدثنا يحيى بن يحيى التميمي، قال: قرأت على مالك. وفي (٦/٣١) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح، وقتيبة بن سعيد، عن الليث بن سعد. (ح) وحدثنا خلف بن هشام، وأبو الربيع، وأبو كامل، قالوا: حدثنا حماد، وهو ابن زيد، عن أيوب. (ح) وحدثنا زهير بن حرب، قال: حدثنا إسماعيل، عن أيوب (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. (ح) وحدثنا محمد بن المثنى، وعبيد الله بن سعيد، قالا: حدثنا يحيى، وهو القطان، جميعا عن عبيد الله. (ح) وحدثني علي بن حجر، وأحمد بن عبدة، وابن أبي عمر، قالوا: حدثنا سفيان، عن إسماعيل بن أمية. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني موسى بن عقبة. (ح) وحدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: أخبرني أسامة، يعني ابن زيد. وأبو داود (٢٥٧٥) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك. وابن ماجة (٢٨٧٧) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير، عن عبيد الله. والترمذي (١٦٩٩) قال: حدثنا محمد بن وزير الواسطي، قال: حدثنا إسحاق بن يوسف الأزرق، عن سفيان، عن عبيد الله. والنسائي (٦/٢٢٥) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. وفي (٦/٢٢٦) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن القاسم، قال: حدثني مالك.\nثمانيتهم - مالك، وإسماعيل بن أمية، وأيوب، وعبيد الله بن عمر، والليث بن سعد، وموسى بن عقبة، وجويرية بن أسماء، وأسامة بن زيد- عن نافع، فذكره.\n* في رواية إسماعيل بن أمية عند الحميدي، زاد «قال ابن عمر: وكنت فيمن سابق فاقتحم بي فرسي في حزق، فصرعني» .","vol":"5","page":38},{"text":"٣٠٣٦ - (د) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «من أدْخل فرسًا بين فَرسينِ - وهو لا يؤمَنُ أن يُسْبَقَ - فليس بقمار. ومن أدخل فرسًا بين فرسين - وقد أُمِنَ أن يُسبقَ - فهو قِمار» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٧٩) في الجهاد، باب في المحلل، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٥٠٥) قال: ثنا يزيد. قال: نا سفيان بن حسين. وأبو داود (٢٥٧٩) قال: ثنا مسدد. قال: ثنا حصين بن نمير. قال: ثنا سفيان بن حسين (ح) وثنا علي بن مسلم. قال: ثنا عباد بن العوام قال: نا سفيان بن حسين. وفي (٢٥٨٠) قال: ثنا محمود بن خالد. قال: ثنا الوليد بن مسلم، عن سعيد بن بشير. وابن ماجة (٢٨٧٦) قال: ثنا أبو بكر بن أبي شيبة ومحمد بن يحيى. قالا: ثنا يزيد بن هارون. قال: نا سفيان بن حسين.\nكلاهما - سفيان بن حسين، وسعيد بن بشير - عن الزهري، عن سعيد بن المسيب، فذكره.\n* قال أبو داود: رواه معمر وشعيب وعقيل، عن الزهري، عن رجال من أهل العلم. وهذا أصح عندنا. * وقال الحافظ في التلخيص (٤/١٦٣) رواه أحمد وأبو داود وابن ماجة، والحاكم والبيهقي وابن حزم وصححه، من حديث أبي هريرة، قال الطبراني في الصغير: تفرد به سعيد بن بشير عن قتادة عن سعيد بن المسيب، وتفرد به عنه الوليد، وتفرد به عنه هشام بن خالد، قلت: رواه أبو داود عن محمود بن خالد عن الوليد، لكنه أبدل قتادة بالزهري، ورواه أبو داود وباقي من ذكر قبل، من طريق سفيان بن حسين عن الزهري، وسفيان هذا ضعيف في الزهري، وقد رواه معمر وشعيب وعقيل عن الزهري، عن رجال من أهل العلم قاله أبو داود، وهذا أصح عندنا، وقال أبو حاتم: أحسن أحواله أن يكون موقوفا على سعيد بن المسيب، فقد رواه يحيى بن سعيد، عن سعيد قوله، انتهى.\nوكذا هو في الموطأ عن الزهري عن سعيد قوله، وقال ابن أبي خيثمة سألت ابن معين عنه، فقال: هذا باطل وضرب على أبي هريرة، وقد غَلَطَ الشافعي سفيان بن حسين في روايته عن الزهري، عن سعيد عن أبي هريرة، حديث الرجل جبار، وهو بهذا الإسناد أيضا.\nتنبيه: وقع في الحلية لأبي نعيم من حديث الوليد عن سعيد بن عبد العزيز عن الزهري، وقوله ابن عبد العزيز خطأ، قاله الدارقطني، والصواب سعيد بن بشير كما عند الطبراني والحاكم، وحكى الدارقطني في العلل: أن عبيد بن شريك رواه عن هشام بن عمار عن الوليد عن سعيد بن بشير، عن قتادة عن ابن المسيب عن أبي هريرة، وهو وهم أيضا، فقد رواه أصحاب هشام عنه، عن الوليد عن سعيد عن الزهري\nقلت: وقد رواه عبدان عن هشام مثل ما قال عبيد أخرجه ابن عدي عنه، وقال: إنه غلط فتبين بهذا أن الغلط من هشام، وذلك أنه تغير حفظه في الآخر.","vol":"5","page":39},{"text":"٣٠٣٧ - (د ت س) عمران بن حصين - ﵁ - أن النبيَّ - ﷺ- قال: «لا جلَبَ ولا جَنَبَ في الرِّهان» أخرجه أبو داود.\nوأخرجه الترمذي بزيادة، وهذا لفظه، قال: «لا جَلَبَ، ولا جَنَبَ ولا شِغارَ في الإسلام، ومن انتَهَبَ نُهْبَة فليس منا» وأخرجه النسائي، ولم يذكر النهبة، وآخر حديثه «الإسلام» (١) . ⦗٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا جلب): جلب على فرسه يجلب جلبًا: إذا صاح من خلفه يحثه على السبق، وأجلب مثله. و«لا جنب» الجنب: أن يَجْنِب فرسًا آخر معه، فإذا قصَّر المركوب ركب المجنوب.\n(شِغَار): نكاح الشِّغَار: هو أن يزوج الرجلُ [الرجلَ] ابنته أو أخته على أن يزوجه ابنته أو أخته، ولا صداق بينهما، إنما بُضْع كلِّ واحدة صداق الأخرى.\n(المراهنة): المخاطرة، راهنت فلانًا: إذا خاطرته على شيء.\n_________\n(١) رواه أبو داود رقم (٢٥٨١) في الجهاد، باب الجلب على الخيل في السباق، والترمذي رقم (١١٢٣) في النكاح، باب النهي عن نكاح الشغار، والنسائي ٦ / ٢٢٧ و٢٢٨ في الخيل، باب الجلب، وهو حديث حسن، وقال الترمذي: هذا حديث حسن صحيح، وفي الباب: عن أنس، وأبي ريحانة، وابن عمر، وجابر، ومعاوية، وأبي هريرة، ووائل بن حجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أبي قزعة. وفي (٤/٤٣٨) قال: حدثنا يحيى بن آدم، قال: حدثنا زهير، عن حميد الطويل. وفي (٤/٤٣٩) قال: حدثنا إبراهيم بن إسحاق الطالقاني، قال: حدثنا الحارث بن عمير، عن حميد الطويل. وفي (٤/٤٤٣) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أخبرنا حميد. وفي (٤/٤٤٥) قال: حدثنا عبد الصمد، قال: حدثنا حماد، قال: حدثنا حميد، وأبو داود (٢٥٨١) قال: حدثنا يحيى بن خلف، قال: حدثنا عبد الوهاب بن عبد المجيد، قال: حدثنا عنبسة (ح) وحدثنا مسدد، قال: حدثنا بشر بن المفضل عن حميد الطويل، وابن ماجة (٣٩٣٧) قال: حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، قال: حدثنا حميد، والترمذي (١١٢٣) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا بشر بن المفضل، قال: حدثنا حميد، وهو الطويل. والنسائي (٦/١١١) قال: أخبرنا حميد بن مسعدة قال: حدثنا بشر، قال: حدثنا حميد، وفي (٦/٢٢٧) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد، وهو ابن زريع، قال: حدثنا حميد، وفي (٦/٢٢٨) . قال: أخبرنا محمد بن بشار قال: ثنا محمد، قال: حدثنا شعبة، عن أبي قزعة..\nثلاثتهم - أبو قزعة سويد بن حجير، وحميد، وعنبسة - عن الحسن، فذكره.\n- وعن ابن سيرين، عن عمران بن حصين أن رسول اللهﷺ- قال: «لا شغار في الإسلام» .\nأخرجه أحمد (٤/٤٤١) قال: ثنا إبراهيم بن خالد، قال: ثنا رباح، عن معمر، عن ابن سيرين، فذكره. وقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":39},{"text":"٣٠٣٨ - (خ د س) أنس بن مالك - ﵁ - قال: كانت لرسول الله -ﷺ- ناقة يقال لها: العَضْبَاء، لا تُسْبَقُ، فجاء أعرابيّ على قَعُود فسبقها، فشَقَّ ذلك على المسلمين حتى عرَفهُ، فقال رسولُ الله - ﷺ-: «حقّ على الله أن لا يرْتَفِعَ شيء من الدنيا إلا وَضَعَهُ» أخرجه البخاري وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العضباء): ناقة عضباء: مشقوقة الأذن، ولم تكن ناقة رسول الله - ﷺ- عضباء، إنما كان هذا لقبًا لها. ⦗٤١⦘\n(القَعُود): من الإبل: ما أمكن أن يركب، وأدناه أن يكون له سنتان، ثم هو قعود إلى أن يثني، وهو أن يدخل في السنة السادسة، ثم هو جمل، والأنثى لا يقال لها: قَعود، وإنما هي قَلوص.\n_________\n(١) رواه البخاري ٦ / ٥٥ في الجهاد، باب ناقة النبي ﷺ، وفي الرقاق، باب التواضع، وأبو داود رقم (٤٨٠٢) في الأدب، باب في كراهية الرفعة في الأمور، والنسائي ٦ / ٢٢٧ في الخيل، باب السبق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٠٣) قال: حدثنا ابن أبي عدي. والبخاري (٤/٣٨) قال: حدثنا عبد الله بن محمد، قال: حدثنا معاوية (ابن عمرو)، قال: حدثنا أبو إسحاق (إبراهيم بن محمد) وفي (٤/٣٨، ٨/١٣١) قال: حدثنا مالك بن إسماعيل، قال: حدثنا زهير. وفي (٨/١٣١) قال: حدثني محمد، قال: أخبرنا الفزاري (مروان) وأبو خالد الأحمر. وأبو داود (٤٨٠٣) قال: حدثنا النفيلي، قال: حدثنا زهير. والنسائي (٦/٢٢٧) قال: أخبرنا محمد بن المثنى، عن خالد. وفي (٦/٢٢٨) قال: أخبرني عمرو بن عثمان بن سعيد بن كثير، قال: حدثنا بقية بن الوليد، قال: حدثني شعبة.\nسبعتهم - ابن أبي عدي، وأبو إسحاق، وزهير، ومروان الفزاري، وأبو خالد، وخالد بن الحارث، وشعبة - عن حميد، فذكره.\n-وعن ثابت عن أنس بنحوه.\nأخرجه أحمد (٣/٢٥٣) قال: حدثنا عفان. وعبد بن حميد (١٣١٥) قال: حدثنا محمد بن الفضل. وفي (١٣٤٤) قال: حدثني سليمان بن حرب. وأبو داود (٤٨٠٢) قال: حدثنا موسى بن إسماعيل.\nأربعتهم - عفان، ومحمد، وسليمان، وموسى - عن حماد بن سلمة، عن ثابت، فذكره.","vol":"5","page":40},{"text":"٣٠٣٩ - (م) فقيم اللخمي - ﵀ - قال: «قلتُ لعقبة بن عامر: تَخْتَلِفُ بين هذين الغَرَضَيْن، وأَنت شيخ كبير، فَيَشُقُّ عليك؟ فقال: عُقبةُ: لولا كلام سمعتُه من رسول الله - ﷺ- لم أعَانِه، قال: قلت: وما ذاكَ؟ قال: سمعتُه يقول: من تَعَلَّمَ الرَّمْيَ ثم تركه فليس منا - أو قد عصى» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغرضين): الغرض: الهدف.\n(لم أُعَانِه): معاناة الشيء: مقاساته وملابسته، والقوم يعانون مالهم، أي: يقومون عليه.\n_________\n(١) رقم (١٩١٩) في الإمارة، باب فضل الرمي والحث عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه مسلم (٦/٥٢) قال: ثنا محمد بن رمح بن المهاجر، قال: نا الليث، عن الحارث بن يعقوب، عن عبد الرحمن بن شماسة، فذكره.","vol":"5","page":41},{"text":"٣٠٤٠ - (د ت س) عقبة بن عامر - ﵁ - قال: سمعت رسول الله - ﷺ- يقول: «إن الله ﷿ لَيُدْخِلُ بالسَّهْم الواحد ثلاثة نَفَر الجنَّةَ: صانِعَه يَحْتَسِبُ في عمله الخيرَ، والرَّاميَ به، والمُمِدَّ به» .\nوفي ⦗٤٢⦘ رواية: ومُنبِلَه - فارمُوا واركبوا، وأَحبُّ إليَّ أن تَرْمُوا من أن تركَبُوا. كلُّ لهو باطل، ليس من اللهوِ محمود إلا ثلاثة: تأديبُ الرجلِ فرسَه، ومُلاعَبتُهُ أهلَه، ورَميُه بِقوسه ونَبْلِهِ، فإنهن من الحق، ومن ترك الرَّميَ بعد ما علمه، رَغبة عنه، فإنها نعمة تركها - أو قال: كفَرها» . أخرجه أبو داود. وأخرجه الترمذي إلى قوله: «فإنهن من الحق» وأخرجه النسائي إلى قوله: «ومُنْبِلَهِ» . وله في أخرى مثله، وفي أَوله: قال خالد بن زيد الجهني: «كان عُقبةُ يمرُّ بي فيقول: يا خالد، أُخرج بنا نَرمي، فلما كان ذاتَ يوم أبطأتُ عنه، فقال: يا خالد، تعالَ أُخبركَ بما قال رسول الله - ﷺ-، فأتيتُه، فقال: قال رسول الله - ﷺ-: «إن الله يدخلُ بالسَّهم الواحد ...» الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُمِدّ به): أمددت فلانًا بكذا: إذا أعطيته إياه، ويقال مددت القوم: إذا صرت لهم مددًا، وأمددتهم بغيري. ⦗٤٣⦘\n(مُنْبِلَه): المُنْبِل: هو الذي يناول الرامي النبل: إما أنه يقف إلى جانبه أو خلفه ومعه عدد من النبل، فيناوله واحدة بعد واحدة، أو أنه يرده عليه من الهدف أو من غيره، وكذلك هو المُمِدُّ به على كلا الوجهين، والنَّبل: السهام الصغار، معروفة، يقال: أنبلت الرجل فأنا مُنْبِلَه، واستنبل فلان فأنبلته، وقيل: نبَّلته - بالتشديد - فيكون حينئذ مُنَبِّلَه بالتشديد أيضًا. والمعنى سواء.\n(كفرها): كفران النعمة: جحدها.\n_________\n(١) رواه أبو داود رقم (٢٥١٣) في الجهاد، باب في الرمي، والترمذي رقم (١٦٣٧) في فضائل الجهاد، باب ما جاء في فضل الرمي في سبيل الله تعالى، والنسائي ٦ / ٢٨ في الجهاد، باب ثواب من رمى بسهم في سبيل الله تعالى و٦ / ٢٢٢ و٢٢٣ في الخيل، باب تأديب الرجل فرسه، وهو حديث حسن، وقال الترمذي: هذا حديث حسن، وفي الباب عن كعب بن مرة، وعمرو ابن عبسه، وعبد الله بن عمرو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٤٤) قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا هشام، عن يحيى بن أبي كثير، قال: حدثنا أبو سلام. وفي (٤/١٤٨) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. عن يحيى بن أبي كثير، عن زيد بن سلام. وفي (٤/١٤٨) قال: حدثنا يزيد بن هارون، قال: حدثنا هشام، عن يحيى، عن أبي سلام. والدارمي (٢٤١٠) قال: أخبرنا وهب بن جرير، قال: حدثنا هشام، عن يجيى، عن أبي سلام. وابن ماجة (٢٨١١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون، قال: أنبأنا هشام الدستوائي، عن يحيى بن أبي كثير. عن أبي سلام. والترمذي (١٦٣٧) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، قال: أخبرنا هشام الدستوائي، عن يحيى بن أبي كثير، عن أبي سلام.\nكلاهما - أبو سلام، وزيد بن سلام - عن عبد الله بن زيد الأزرق، فذكره.\n* وأخرجه الترمذي (١٦٣٧) قال: حدثنا أحمد بن منيع، قال: حدثنا ابن أبي حسين، أن رسول الله -ﷺ- قال: فذكره، مرسل.\nوعن خالد بن زيد الجهني، قال: كان عقبة بن عامر يمر بي. فيقول: يا خلاد اخرج بنا نرمي. فلما كان ذات يوم أبطأت عنه. فقال: يا خالد، تعال أخبرك بما قال رسول اللهﷺ- فأتيته. فقال: قال رسول الله -ﷺ-: «إن الله يدخل بالسهم الواحد ثلاثة نفر الجنة: صانعه يحتسب في صنعه الخير، والرامي به، ومنبله وارموا واركبوا، وأن ترموا أحب إلي من أن تركبوا. وليس اللهو إلا في ثلاثة: تأديب الرجل فرسه، وملاعبته امرأته، ورميه بقوسه ونبله. ومن ترك الرمي بعد ما علمه، رغبة عنه، فإنها نعمة كفرها. أو قال: كفر بها» .\nأخرجه أحمد (٤/١٤٦) قال: حدثنا إسحاق بن عيسى، قال: حدثنا يحيى بن حمزة. وفي (٤/١٤٨) قال: حدثنا أبو اليمان، قال: حدثنا إسماعيل بن عياش. وفي (٤/١٤٨) قال: حدثنا يزيد بن عبد ربه، قال: حدثنا الوليد بن مسلم. وأبو داود (٢٥١٣) قال: حدثنا سعيد بن منصور، قال: حدثنا عبد الله بن المبارك. والنسائي (٦/٢٨) قال: أخبرنا عمرو بن عثمان بن سعيد عن الوليد. وفي (٦/٢٢٢) قال: نا الحسن بن إسماعيل بن مجالد، قال: ثنا عيسى بن يونس.\nخمستهم - يحيى بن حمزة، إسماعيل بن عياش، والوليد بن مسلم، وعبد الله بن المبارك، وعيسى بن يونس - عن عبد الرحمن بن يزيد بن جابر، قال: ثني أبو سلام الدمشقي، عن خالد بن زيد الجهني، فذكره.\n* عند النسائي خالد بن يزيد والصواب ما أثبتناه. وقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":41},{"text":"٣٠٤١ - (م ت) عقبة بن عامر﵁ - قال: سمعتُ رسول الله -ﷺ- يقول: «ستُفْتَحُ عليكم أرَضون، ويكفيكم الله، فلا يَعْجز أَحدُكم أن يَلْهُو بأسْهِمِه» . أخرجه مسلم. وأخرجه الترمذي مضافًا إلى حديث آخر قد أخرجه مسلم، وهو مذكور في تفسير سورة الأنفال، من كتاب التفسير من حرف التاء، فجمعه الترمذي، وفرَّقه مسلم (١) .\n_________\n(١) رواه مسلم رقم (١٩١٨) في الإمارة، باب فضل الرمي والحث عليه، والترمذي رقم (٣٠٨٣) في التفسير، باب ومن سورة الأنفال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٥٧) قال: ثنا سريح وهارون بن معروف، قالا: حدثنا ابن وهب. (ح) وحدثناه داود بن رشيد، قال: حدثنا الوليد، عن بكر بن مضر.\nكلاهما - ابن وهب، وبكر بن مضر - عن عمرو بن الحارث، عن أبي علي الهمداني ثمامة بن شفي، فذكره.\n(*) في المطبوع: هارون وسريح بن معروف.","vol":"5","page":43},{"text":"٣٠٤٢ - (ت) عبد الله بن عبد الرحمن بن أبي حسين أن رسول الله - ﷺ- قال: «إن الله ليُدخِلُ بالسَّهم الواحد ثلاثةً الجنّةَ صانِعَهُ يَحتَسبُ في ⦗٤٤⦘ صنعته الخير، والراميَ به، والمُمدَّ به، وقال: ارمُوا واركَبُوا، ولأن ترموا أحبُّ إليَّ من أن تركبوا، كلُّ ما يَلهُو به الرجل المسلم باطل، إلا رمْيه بقوسه، وتأديبه فرسَه، وملاعبته أهلَه، فإنهن من الحق» . أخرجه الترمذي هكذا مرسلًا (١) .\n_________\n(١) رقم (١٦٣٧) في فضائل الجهاد، باب ما جاء في فضل الرمي في سبيل الله تعالى، وهو مرسل، وفيه أيضًا عنعنة ابن إسحاق، ولكن يشهد له من جهة المعنى حديث عقبة الذي تقدم رقم (٣٠٤٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٣٧) قال: ثنا أحمد بن منيع، قال: ثنا يزيد بن هارون، قال: نا محمد بن إسحاق، عن عبد الله بن عبد الرحمن بن أبي حسين، فذكره.\nوقال الترمذي: ثنا أحمد بن منيع. قال: ثنا يزيد بن هارون، قال: نا هشام الدستوائي، عن يحيى بن أبي كثير، عن أبي سلام عن عبد الله بن الأزرق، عن عقبة بن عامر الجهني، عن النبي -ﷺ- مثله.\nوقال أيضا: وهذا حديث حسن صحيح.","vol":"5","page":43},{"text":"٣٠٤٣ - (خ) سلمة بن الأكوع - ﵁ - قال: «خرج رسول الله -ﷺ- على نَفر من أَسْلَمَ ينتضِلونَ بالسيوف (١)، فقال رسول الله - ﷺ-: ارموا بني إسماعيل، فإن أباكم كان راميًا، ارموا وأنا مع بني فلان، قال: فأمسك أحد الفريقين بأيديهم، فقال رسول الله - ﷺ-: ما لكم لا ترمون؟ فقالوا: كيف نرمي وأنت معهم؟ فقال النبي - ﷺ-: ارموا وأنا معكم كلِّكم» أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينتضلون): الانتضال: الرمي بالسهام.\n_________\n(١) في نسخ البخاري المطبوعة، والمطبوع من جامع الأصول: بالسوق.\n(٢) ٦ / ٦٧ في الجهاد، باب التحريض على الرمي، وفي الأنبياء، باب قوله الله تعالى: ﴿واذكر في الكتاب إسماعيل إنه كان صادق الوعد﴾، وباب نسبة اليمن إلى إسماعيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٥٠) قال: حدثنا يحيى بن سعيد. والبخاري (٤/٤٥) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا حاتم بن إسماعيل. وفي (٤/١٧٩) قال: حدثنا قتيبة بن سعيد، قال: حدثنا حاتم. وفي (٤/٢١٩) قال: حدثنا مسدد، قال: حدثنا يحيى.\nكلاهما - يحيى وحاتم - عن يزيد بن أبي عبيد، فذكره.","vol":"5","page":44},{"text":"<span data-type=\"title\" id=toc-591>الفصل الثاني: فيما جاء من صفات الخيل والوصية بها</span>، وهي أربعة أنواع\n<span data-type=\"title\" id=toc-592>[النوع] الأول: فيما يُحَبُّ من ألوانها</span>\n٣٠٤٤ - (د س) أبو وهب الجشمي - ﵁ - قال محمد بن مهاجر عن عقيل بن شبيب عن أبي وهب: أن رسول الله - ﷺ- قال: «عليكم من الخيل بكلِّ كمَيت أغَرَّ مُحَجَّل، أو أشْقَر أَغرَّ محجَّل، أو أدْهم أغرَّ محجل» .\nوفي رواية: «عليكم بكل أَشقر أَغرَّ مُحجَّل، أو كميت أغرَّ..» فذكر نحوه. قال محمد بن مهاجر «فسألته: لم فَضَّل الأشقر؟ قال لأن النبي - ﷺ- بعث سَرِيَّة فكان أولَ من جاء بالفتح صاحبُ أَشقر» . هذه رواية أبي داود.\nوفي رواية النسائي، قال: قال رسول الله - ﷺ-: «تَسَمّوا بأسماء الأنبياء، وأحبُّ الأسماء إلى الله: عبد الله وعبد الرحمن، وارتَبِطُوا الخيل وامسَحُوا بَنواصيها وأكفالِها، ولا تُقَلِّدوها الأوتار، وعليكم بكل كُميت أغرَّ محجَّل [أو أشقر أغرَّ محجل]، أو أدهم أغرَّ محجل» .\nوقد أخرج أبو داود ذِكْرَ التَّسمِّي مفردًا، وهو مذكور في كتاب الأسماء من حرف الهمزة، وأخرج أيضًا هو والنسائي باقي الرواية مفردة عن ⦗٤٦⦘ ذِكْر التسمِّي «وذكرِ الصفة»، قال: قال رسول الله - ﷺ-: «ارتَبِطُوا الخيل، وامسحوا بنواصيها وأعجازِها - أو قال: أكفالِها - وقلِّدوها، ولا تُقلِّدوها الأوتار» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأوتار): كانوا يقلدون خيلهم أوتار القسي لئلا تصيبها العين، فأمروا بقطعها، لعلمهم أن الأوتار لا ترد من قضاء الله شيئًا. وقيل: نهوا أن يقلدوها الأوتار، أي: لا يطلبون عليها الذحول التي وتروا بها في الجاهلية، تقول: وتره يتره وترًا: إذا قتل له قتيلًا ولم يدرك بثأره، فتكون الأوتار على الأول: جمع وَتَر - بفتح التاء والواو - وعلى الثاني: جمع وِتْر: بكسر الواو وسكون التاء.\n_________\n(١) رواه أبو داود رقم (٢٥٤٤) في الجهاد، باب فيما يستحب من ألوان الخيل، والنسائي ٦ / ٢١٨ و٢١٩ في الخيل، باب ما يستحب من شية الخيل. وإنما نهاهم ﷺ عن ذلك: لأنهم كانوا يعتقدون أن تقليد الخيل الأوتار، يدفع عنها العين والأذى، فتكون كالعوذة لها، فنهاهم، وأعلمهم أنها لا تدفع ضرًا، ولا تصرف حذرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٤٥) قال: حدثنا هشام بن سعيد. (ح) وحدثنا أبو المغيرة. والبخاري في الأدب المفرد (٨١٤) قال: حدثنا محمد بن يوسف. قال: حدثنا أحمد. قال: حدثنا هشام بن سعيد. وأبو داود (٢٥٤٣، ٢٥٥٣، ٤٩٥٠) مقطعا قال: حدثنا هارون بن عبد الله. قال: حدثنا هشام بن سعيد الطالقاني. وفي (٢٥٤٤) قال: حدثنا محمد بن عوف الطائي قال: حدثنا أبو المغيرة. والنسائي (٦/٢١٨) قال: أخبرنا محمد بن رافع. قال: حدثنا أحمد البزاز [عن] هشام بن سعيد الطالقاني.\nكلاهما (هشام بن سعيد، وأبو المغيرة عبد القدوس بن الحجاج) عن محمد بن المهاجر الأنصاري. قال: حدثني عقيل بن شبيب، فذكره.","vol":"5","page":45},{"text":"٣٠٤٥ - (ت) أبو قتادة - ﵁ - أن رسول الله - ﷺ- قال: «خيرُ الخيلِ الأدَهم الأقرَحُ الأرثَمُ، ثم الأقرحُ المحجَّل، طلُق اليمين، فإن لم يكن أدهم فكُميت، على هذه الشِّية» أخرجه الترمذي (١) . ⦗٤٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأرثم): الفرس الذي في شفته العليا بياض.\n(الأقرح): من الخيل: ما كان في جبهته قرحة، وهي بياض يسير في وسط الجبهة.\n(طُلُق اليمين): بضم الطاء واللام: إذا لم تكن محجلة.\n(الشِّية): كل لون يخالف معظم لون الفرس وغيره، والهاء فيها عوض من الواو والذاهبة من أوله، والجمع: شِيات.\n_________\n(١) رقم (١٦٩٦) و(١٦٩٧) في الجهاد، باب ما جاء فيما يستحب من الخيل، وإسناده صحيح، وقال الترمذي: هذا حديث حسن غريب صحيح، ورواه أيضًا أحمد وابن ماجة والدارمي والحاكم وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٠٠) قال: حدثنا حسن بن موسى، قال: حدثنا ابن لهيعة (ح) ويحيى بن إسحاق. قال: أخبرنا ابن لهيعة. والدارمي (٢٤٣٣) قال: أخبرنا أحمد بن عبد الرحمن الدمشقي. قال: حدثنا الوليد. قال: حدثني ابن لهيعة. وابن ماجة (٢٧٨٩) قال: حدثنا محمد بن بشار. قال: حدثنا وهب بن جرير. قال: حدثنا أبي. قال: سمعت يحيى بن أيوب. والترمذي (١٦٩٦) قال: حدثنا أحمد بن محمد. قال: أخبرنا عبد الله بن المبارك. قال: أخبرنا بن لهيعة. وفي (١٦٩٧) قال: حدثنا محمد بن بشار. قال: حدثنا وهب بن جرير. قال: حدثنا أبي. عن يحيى بن أيوب.\nكلاهما - ابن لهيعة، ويحيى بن أيوب - عن يزيد بن أبي حبيب، عن علي بن رباح. فذكره.","vol":"5","page":46},{"text":"٣٠٤٦ - (د ت) عبد الله بن عباس - ﵄ - أن رسول الله -ﷺ- قال: «يُمْنُ الخيلِ في شُقْرها» أخرجه أبو داود [والترمذي] . وقال الترمذي: «في الشُّقرِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يمن الخيل): اليُمن: البركة.\n_________\n(١) رواه أبو داود رقم (٢٥٤٥) في الجهاد، باب فيما يستحب من ألوان الخيل، والترمذي رقم (١٦٩٥) في الجهاد، باب ما جاء فيما يستحب من الخيل، ورواه أحمد في \" المسند \" رقم (٢٤٥٤)، وإسناده حسن، حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧٢) (٢٤٥٤) قال: حدثنا حسين. وأبو داود (٢٥٤٥) قال: حدثنا يحيى بن معين، قال: حدثنا حسين بن محمد. والترمذي (١٦٩٥) قال: حدثنا عبد الله بن الصباح الهاشمي البصري، قال: حدثنا يزيد بن هارون.\nكلاهما -حسين، ويزيد - عن شيبان، عن عيسى بن علي بن عبد الله بن عباس، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه من حديث شيبان.","vol":"5","page":47},{"text":"٣٠٤٧ - (خ) أنس بن مالك - ﵁ - قال: «كان السلف يَستَحِبُّونَ الفُحُولَةَ منْ الخيل، ويقولون: هي أحسنُ وأجرى» . وعن ⦗٤٨⦘ راشد بن سعد مثله. أخرجه ... (١) .\n_________\n(١) ذكره البخاري تعليقًا ٦ / ٥٠ في الجهاد، باب الركوب على الدابة الصعبة والفحولة من الخيل، قال: وقال راشد بن سعد: كان السلف يستحبون الفحولة، لأنها أجرأ وأيسر، قال الحافظ في \" الفتح \": وقوله: أجرأ وأيسر، بهمز أجرأ من الجرأة، وبغير الهمز من الجري، وأجسر بالجيم و[السين] المهملة من الجسارة، وحذف المفضل عليه اكتفاء بالسياق، أي من الإناث أو المخصية، وروى أبو عبيدة في كتاب \" الخيل \" له: عن عبد الله بن محيريز نحو هذا الأثر وزاد: وكانوا يستحبون إناث الخيل في الغارات والبيات، وروى الوليد بن مسلم في \" الجهاد \" له من طريق عبادة بن نسي وابن محيريز أنهم كانوا يستحبون إناث الخيل في الغارات والبيات، ولما خفي من أمور الحرب، ويستحبون الفحول في الصفوف والحصون، ولما ظهر من أمور الحرب، وروي عن خالد ابن الوليد أنه كان لا يقاتل إلا على أنثى، لأنها تدفع البول، وهي أقل صهيلًا، والفحل يحبسه في جريه حتى ينفتق ويؤذي بصهيله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا في الجهاد والسير - باب الركوب على الدابة الصعبة والفحولة من الخيل.\nوقال الحافظ في الفتح: وروى أبو عبيدة في كتاب الخيل له عن عبد الله بن محريز نحو هذا الأثر، وروى الوليد بن مسلم في الجهاد له من طريق عباد بن نسر (بنون ومهملة مصغرا) وابن محيريز نحو هذا الأثر.","vol":"5","page":47},{"text":"<span data-type=\"title\" id=toc-593>[النوع] الثاني: فيما يكره منها</span>\n٣٠٤٨ - (م د ت س) أبو هريرة - ﵁ - «أن رسول الله - ﷺ- كان يكرَهُ الشِّكالَ من الخيل» . زاد في رواية «والشِّكالُ: أن يكون الفرسُ في رجلِهِ اليمنى بياض، وفي يده اليسرى، أو يده اليمنى ورجله اليسرى» . هذه رواية مسلم وأبي داود.\nوفي رواية الترمذي: «أنه كان يكرهُ الشِّكال في الخيل» . وفي روايه النسائي مثله. وقال والشِّكالَ من الخيل: أن تكون ثلاثُ قوائمة مُحجَّلة، وواحدة مُطْلَقة، أو تكون الثلاثة مطلقة، وواحدة محجَّلة، وليس يكون الشِّكال إلا في رِجل، ولا يكون في اليد. وقيل: هو اختلاف الشيِّة ببياض في خلاف (١) .\n_________\n(١) رواه مسلم رقم (١٨٧٥) في الإمارة، باب ما يكره من صفات الخيل، وأبو داود رقم (٢٥٤٧) في الجهاد، باب ما يكره من الخيل، والترمذي رقم (١٦٩٨) في الجهاد، باب ما جاء ما يكره من الخيل، والنسائي ٦ / ٢١٩ في الخيل، باب الشكال في الخيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥٠، ٤٣٦) قال: حدثنا يحيى بن سعيد. وفي (٢/٤٧٦) قال: حدثنا وكيع. ومسلم (٦/٣٣) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وزهير بن حرب وأبو كريب. قال يحيى: أخبرنا. وقال الآخرون: حدثنا وكيع. (ح) وحدثناه محمد بن نمير. قال: حدثنا أبي (ح) وحدثني عبد الرحمن بن بشر. قال: حدثنا عبد الرزاق. وأبو داود (٢٥٤٧) قال: حدثنا محمد بن كثير. وابن ماجة (٢٧٩٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. والترمذي (١٦٩٨) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. والنسائي (٦/٢١٩) قال: أخبرنا محمد بن بشار. قال: حدثنا يحيى.\nخمستهم -يحيى بن سعيد، ووكيع، وعبد الله بن نمير، وعبد الرزاق، ومحمد بن كثير - عن سفيان. قال: حدثني سلم بن عبد الرحمن النخعي، عن أبي زرعة بن عمرو بن جرير، فذكره.\n*أخرجه أحمد (٢/٤٥٧) قال: حدثنا محمد بن جعفر. وفي (٢/٤٦٠) قال: حدثنا عبد الرحمن وحجاج. و«مسلم» (٦/٣٣) قال: حدثنا محمد بن بشار. قال: حدثنا محمد، يعني ابن جعفر. (ح) وحدثنا محمد بن المثنى. قال: حدثني وهب بن جرير. والنسائي (٦/٢١٩) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا محمد بن جعفر. (ح) وأنبأنا إسماعيل. وفي (٦/٢١٩) قال:أخبرنا إسحاق بن إبراهيم. قال: حدثنا محمد بن جعفر. (ح) وأنبأنا إسماعيل بن مسعود. قال حدثنا بشر. خمستهم -محمد بن جعفر، وعبد الرحمن بن مهدي، وحجاج، ووهب بن جرير، وبشر بن المفضل- عن شعبة. قال: سمعت عبد الله بن يزيد النخعي، عن أبي زرعة بن عمرو، فذكره.\n* قال أحمد بن حنبل عقب رواية شعبة، عن عبد الله بن يزيد (٢/٤٥٧): شعبة يخطئ في هذا القول: عبد الله بن يزيد، وإنما هو سلم بن عبد الرحمان النخعي.\n* في رواية عبد الرزاق ومحمد بن كثير، عن سفيان: والشكال أن يكون الفرس في رجله اليمنى بياض وفي يده اليسرى، أو في يده اليمنى ورجله اليسرى.\n* قال أبو عبد الرحمن النسائي عقب حديث سفيان: الشكال من الخيل أن تكون ثلاث قوائم محجلة وواحدة مطلقة، أو تكون الثلاثة مطلقة ورجل محجلة، وليس يكون الشكال إلا في رجل، ولا يكون في اليد.","vol":"5","page":48},{"text":"<span data-type=\"title\" id=toc-594>[النوع] الثالث: في مدحها، والوصية بها</span>\n٣٠٤٩ - (خ م ت س) عروة بن الجعد - ﵁ - أن النبيَّ - ﷺ- قال: «الخيلُ مَعْقُود في نوَاصِيها الخَيرُ: الأجْرُ، والمغنَمُ، إلى يوم القيامة» وفي رواية نحوه، وليس فيها «الأجر والمغنم» . أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n_________\n(١) رواه البخاري ٦ / ٤٠ في الجهاد، باب الخيل معقود في نواصيها الخير إلى يوم القيامة، وباب الجهاد ماض مع البر والفاجر، وباب قول النبي ﷺ: أحلت لكم الغنائم، ومسلم رقم (١٨٧٣) في الإمارة، باب الخيل في نواصيها الخير إلى يوم القيامة، والترمذي رقم (١٦٩٤) في الجهاد، باب ما جاء في فضل الخيل، والنسائي ٦ / ٢٢٢ في الخيل، باب فتل ناصية الفرس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٤١) . وأحمد (٤/٣٧٥) قالا: حدثنا سفيان. والبخاري (٤/٢٥٢) قال: حدثنا علي بن عبد الله، قال: أخبرنا سفيان. ومسلم (٦/٣٢) قال: حدثنا يحيى بن يحيى، وخلف ابن هشام، وأبو بكر بن أبي شيبة جميعا عن أبي الأحوص (ح) وحدثنا إسحاق بن إبراهيم، وابن أبي عمر.\nكلاهما عن سفيان. وابن ماجة (٢٧٨٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص.\nكلاهما - سفيان، وأبو الأحوص - عن شبيب بن غرقدة، فذكره.\n- وعن عامر الشعبي، عن عروة البارقي، قال: قال رسول الله -ﷺ-: «الخيل معقود في نواصيها الخير إلى يوم القيامة الأجر والمغنم» .\nأخرجه الحميدي (٨٤٢) قال: حدثنا سفيان، قال: حدثنا مجالد. وأحمد (٤/٣٧٥) قال: حدثنا هشيم، قال: أخبرنا حصين. وفي (٤/٣٧٥) قال: حدثنا يحيى بن سعيد، عن زكريا. وفي (٤/٣٧٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عبد الله بن أبي السفر. وفي (٤/٣٧٦) قال: حدثنا يحيى بن سعيد، عن زكريا. (ح) ووكيع، قال: حدثنا زكريا. وفي (٤/٣٧٦) قال: حدثنا عفان، قال: حدثنا شعبة، قال: أخبرني حصين، وعبد الله بن أبي السفر. وفي (٤/٣٧٦) قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٤/٣٧٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن حصين. والدارمي. (٢٤٣١) قال: أخبرنا يعلى، قال: حدثنا زكريا. وفي (٢٤٣٢) قال: أخبرنا سعيد بن الربيع، قال: حدثنا شعبة، عن حصين، وعبد الله بن أبي السفر. والبخاري (٤/٣٤) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة، عن حصين، وابن أبي السفر. وفي (٤/٣٤) قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٤/١٠٤) قال: حدثنا مسدد، قال: حدثنا خالد، قال: حدثنا حصين ومسلم (٦/٣٢) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا زكريا (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن فضيل، وابن إدريس، عن حصين. (ح) وحدثناه إسحاق ابن إبراهيم، قال: أخبرنا جرير، عن حصين. وابن ماجة (٢٣٠٥) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا عبد الله بن إدريس، عن حصين. والترمذي (١٦٩٤) قال: حدثنا هناد، قال: حدثنا عبثر بن القاسم، عن حصين. والنسائي (٦/٢٢٢) قال: حدثنا محمد بن العلاء أبو كريب، قال: حدثنا ابن إدريس، عن حصين. (ح) وأخبرنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا ابن أبي عدي، عن شعبة، عن حصين. (ح) وأخبرنا عمرو بن علي، قال: أنبأنا محمد بن جعفر، قال: أنبأنا شعبة، عن عبد الله بن أبي السفر. (ح) وأخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن، قال: أنبأنا شعبة، قال: أخبرني حصين، وعبد الله بن أبي السفر.\nأربعتهم - مجالد، وحصين، وزكريا، وعبد الله بن أبي السفر - عن عامر الشعبي، فذكره.\n* في بعض الروايات: (عروة بن الجعد) وفي بعضها: (عروة بن أبي الجعد) .\n* رواية ابن ماجة: «الإبل عز لأهلها، والغنم بركة، والخير معقود في نواصي الخيل إلى يوم القيامة.» . * قال البخاري عقب رواية حفص بن عمر: قال سليمان، عن شعبة عن حصين، عن عروة بن أبي الجعد، تابعه مسدد، عن هشيم، عن حصين عن الشعبي، عن عروة بن أبي الجعد.\n- وعن العيزار بن حريث، عن عروة بن الجعد الأزدي، أنه سمع رسول اللهﷺ- يقول: «الخيل معقود في نواصيها الخير»\nأخرجه أحمد (٤/٣٧٦) قال: حدثنا محمد بن جعفر. وفي (٤/٣٧٦) قال: حدثنا عفان. ومسلم (٦/٣٢) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر.\nثلاثتهم - محمد بن جعفر، وعفان، ومعاذ - عن شعبة، قال: أخبرنا أبو إسحاق، قال: سمعت العيزار بن حريث، فذكره.\n* أخرجه أحمد (٤/٣٧٥، ٣٧٦) قال: حدثنا يحيى بن آدم، قال: حدثنا إسرائيل، عن أبي إسحاق، عن عروة بن أبي الجعد، فذكره. (ليس فيه العيزار) .","vol":"5","page":49},{"text":"٣٠٥٠ - (خ م ط س) عبد الله بن عمر - ﵄ - أن رسول الله - ﷺ- قال: «الخيلُ معقود في نَواصيها الخير إلى يوم القيامة» . أخرجه البخاري ومسلم والموطأ والنسائي (١) .\n_________\n(١) رواه البخاري ٦ / ٤٠ في الجهاد، باب الخيل معقود في نواصيها الخير إلى يوم القيامة، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، ومسلم رقم (١٨٧١) في الإمارة، باب الخيل في نواصيها الخير إلى يوم القيامة، والموطأ ٢ / ٤٦٧ في الجهاد، باب ما جاء في الخيل والمسابقة بينها والنفقة في الغزو، والنسائي ٦ / ٢٢١ و٢٢٢ في الخيل، باب فتل ناصية الفرس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٢٨٩) . وأحمد (٢/١٣) (٤٦١٦)، (٢/٥٧) (٥٢٠٠) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٢٨) (٤٨١٦) قال: حدثنا روح، قال: حدثنا عبيد الله بن الأخنس. وفي (٢/٤٩) (٥١٠٢) قال: حدثنا عبد الوهاب بن عطاء، عن ابن عون. وفي (٢/١٠١) (٥٧٦٨) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: حدثنا أيوب. وفي (٢/١٠٢) (٥٧٨٣) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. وفي (٢/١١٢) (٥٩١٨) قال: حدثنا إسحاق، قال: سمعت مالكا يحدث. والبخاري (٤/٣٤) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا مالك. وفي (٤/٢٥٢) قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله. ومسلم (٦/٣١) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا قتيبة، وابن رمح، عن الليث بن سعد (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، وعبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا عبيد بن سعيد، قال: حدثنا يحيى. كلهم عن عبيد الله. (ح) وحدثنا هارون ابن سعيد الأيلي، قال: حدثنا ابن وهب، قال: حدثني أسامة. وابن ماجة (٢٧٨٧) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والنسائي (٦/٢٢١) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث.\nستتهم - مالك، وعبيد الله بن عمر، وعبيد الله بن الأخنس، وابن عون، وأيوب، وأسامة بن زيد - عن نافع، فذكره.","vol":"5","page":49},{"text":"٣٠٥١ - (ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «الخيلُ مَعقُود في نواصيها الخيرُ إلى يوم القيامة، الخيل ثلاثة: هي لرجل أجر، وهي لرجل ستر، وهي على رجلِ وزر، فأما الذي هي له ⦗٥٠⦘ أجر: فالذي يتَّخِذُها في سبيل الله، فيُعِدُّها له، هي له أَجْر، لا يُغَيِّبُ في بُطونِها شيئًا إلا كتب الله له أجرًا، هذا لفظ الترمذي، وهو طرف من حديث طويل أَخرجه البخاري ومسلم ومالك، وهو مذكور في «كتاب الزكاة» من حرف «الزاي»، إلا أن قوله في أول هذا الحديث: «الخيل معقود في نَواصِيها الخير إلى يوم القيامة» ليس في ذلك الحديث الطويل. وأخرجه النسائي مثل الترمذي، ثم قال: وساق الحديث، ولم يذكر لفظه (١) .\n_________\n(١) رواه الترمذي رقم (١٦٣٦) في فضائل الجهاد، باب فضل من ارتبط فرسًا في سبيل الله، والنسائي ٦ / ٢١٥ في الخيل في فاتحته، وهو حديث صحيح، ورواه البخاري بدون ذكر لفظ: الخيل معقود في نواصيها الخير إلى يوم القيامة ٦ / ٤٨ في الجهاد، باب الخيل لثلاثة، ومسلم رقم (٩٨٧) في الزكاة، باب إثم مانع الزكاة، والموطأ ٢ / ٤٤٤ في الجهاد، باب الترغيب في الجهاد، وقد تقدم الحديث في حرف الزاي في كتاب الزكاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"5","page":49},{"text":"٣٠٥٢ - (د) عتبة بن عبد السلمي - ﵁ - أنه سمع رسول الله - ﷺ- يقول: «لا تَقُصُوا نَواصيَ الخيل، فإن الخير معقود في نواصيها، ولا أَعرَافها، فإن فيها دِفاءَها، ولا أذنابها، فإنها مذابُّها» .\nوفي رواية قال: «لا تقُصُّوا نواصي الخيل، ولا معارِفها، ولا أذنابها، فإن أذنابها [مَذَابُّها]، وأعرافها دفاؤها، ونواصيها معقود فيها الخير» . أخرج أبو داود الرواية الثانية (١)، والأولى ذكرها رزين.\n_________\n(١) رواه أبو داود رقم (٢٥٤٢) في الجهاد، باب في كراهية جز نواصي الخيل وأذنابها، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٨٣) قال: حدثنا عبد الله بن الحارث، قال: حدثني ثور بن يزيد وفي (٤/١٨٤) قال: حدثنا علي بن بحر، قال: حدثنا بقية بن الوليد.\nكلاهما (ثور، وبقية) عن نصر بن علقمة، قال: حدثني رجال من بني سليم، عن عتبة بن عبد السلمي، فذكره.\n* في رواية ثور بن يزيد (رجل من بني سليم)\n* وأخرجه أبو داود (٢٥٤٢) قال: حدثنا خشيش بن أصرم، قال: حدثنا أبو عاصم، عن ثور بن يزيد، عن نصر الكناني، عن رجل، عن عتبة بن عبد، فذكره.\n* وأخرجه أبو داود (٢٥٤٢) قال: حدثنا أبو توبة، عن الهيثم بن حميد، عن ثور بن يزيد، عن شيخ من بني سليم، عن عتبة بن عبد، فذكره. (ليس فيه نصر الكناني) .\n* وأخرجه أحمد (٤/١٨٣) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان، عن ثور بن يزيد، عن رجل يقال له عتبة بن عبد السلمي، فذكره. (ليس بين ثور، وعتبة أحد) .\nفي المطبوع: -ثور بن يزيد، عن نفير، عن رجل يقال له عتبة - الصواب: أنه ليس فيه - عن نفير - كما في «جامع المسانيد والسنن» (٣/الورقة ١٥٧- ب) و«أطراف المسند» (٢/الورقة ٩- أ) .","vol":"5","page":50},{"text":"٣٠٥٣ - (م س) جرير بن عبد الله - ﵁ - قال: رأيتُ رسولَ الله - ﷺ-: «يَلوي ناصيةَ فرس بإصبَعهِ، وهو يقول: الخيل معقود في نواصيها الخيرُ إلى يوم القيامة: الأجر والغنيمةُ» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٨٧٢) في الإمارة، باب الخيل في نواصيها الخير إلى يوم القيامة، والنسائي ٦ / ٢٢١ في الخيل، باب فتل ناصية الفرس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٦١) قال: حدثنا هشيم، ومسلم (٦/٣١) قال: حدثنا نصر بن علي الجهضمي، وصالح بن حاتم بن وردان، عن يزيد بن زريع. وفي (٦/٣٢) قال: حدثني زهير بن حرب، قال: حدثنا إسماعيل بن إبراهيم (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن سفيان. والنسائي. (٦/٢٢١) قال: أخبرنا عمران بن موسى. قال: حدثنا عبد الوارث.\nخمستهم - هشيم، ويزيد، وإسماعيل، وسفيان، وعبد الوارث - عن يونس بن عبيد، عن عمرو بن سعيد، عن أبي زرعة بن عمرو بن جرير، فذكره.","vol":"5","page":51},{"text":"٣٠٥٤ - (خ م س) أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ-: «البَرَكةُ في نواصي الخيل» وفي رواية: «الخيل معقود في نواصيها الخيرُ» أخرج الأولى مسلم (١)، والثانية البخاري (٢) .\n_________\n(١) وهي أيضًا عند البخاري.\n(٢) رواه البخاري ٦ / ٤٠ و٤١ في الجهاد، باب الخيل معقود في نواصيها الخير، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، ومسلم رقم (١٨٧٤) في الإمارة، باب الخيل في نواصيها الخير إلى يوم القيامة، ورواه أيضًا النسائي ٦ / ٢٢١ في الخيل، باب بركة الخيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٤) قال: ثنا يحيى بن سعيد، وفي (٣/١٢٧) قال: ثنا حجاج. وفي (٣/١٧١) قال: ثنا محمد بن جعفر. والبخاري (٤/٣٤) قال: ثنا مسدد، قال: ثنا يحيى. وفي (٤/٢٥٢) قال: ثنا قيس بن حفص، قال: ثنا خالد بن الحارث. ومسلم (٦/٣٢) قال: ثنا عبيد الله بن معاذ، قال: ثنا أبي (ح) وثنا محمد بن المثنى وابن بشار، قالا: ثنا يحيى بن سعيد (ح) وثنا يحيى بن حبيب، قال: ثنا خالد. (ح) وثني محمد بن الوليد، قال: ثنا محمد بن جعفر. والنسائي (٦/٢٢١) قال: نا إسحاق بن إبراهيم، قال: نا النضر -ابن شميل-. (ح) ونا محمد بن بشار، قال: ثنا يحيى.\nستتهم - يحيى، وحجاج، وابن جعفر، وخالد، ومعاذ، والنضر - عن شعبة، عن أبي التياح يزيد بن حميد، فذكره.","vol":"5","page":51},{"text":"٣٠٥٥ - (ط) يحيى بن سعيد - ﵀ - «أن رسول الله - ﷺ- رُئِيَ يمْسَحُ وجهَ فَرَسِهِ بِردائه، فسئل عن ذلك؟ فقال: إني عُوتِبْتُ الليلة في الخيل» أَخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٦٨ في الجهاد، باب ما جاء في الخيل والمسابقة بينها، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": مرسل، ووصله ابن عبد البر من طريق عبيد الله بن عمرو الفهري عن مالك عن يحيى عن أنس، قال: وصله أبو عبيدة في كتاب \" الخيل \" له، من طريق يحيى بن سعيد عن شيخ من الأنصار، وقال: في إذالة الخيل: وله من مرسل عبد الله بن دينار، وقال: إن جبريل بات الليلة يعاتبني في إذالة الخيل، أي: امتهانها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٠٣٤) قال: عن يحيى بن سعيد، فذكره.\nوقال الزرقاني في «شرح الموطأ» مرسل وصله ابن عبد البر من طريق عبيد الله بن عمر والفهري عن مالك عن يحيى عن أنس، ووصله أبو عبيدة في كتاب الخيل له من طريق يحيى بن سعيد عن شيخ من الأنصار.","vol":"5","page":51},{"text":"٣٠٥٦ - (س) أنس بن مالك - ﵁ - قال: «لم يكن ⦗٥٢⦘ شيء أحبَّ إلى رسول الله -ﷺ- بعد النساء من الخيل» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢١٧ و٢١٨ في الخيل، باب حب الخيل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢١٧-٢١٨) قال: ني أحمد بن حفص، قال: ثني أبي قال: ثني إبراهيم بن طهمان، عن سعيد بن أبي عروبة، عن قتادة، فذكره.","vol":"5","page":51},{"text":"٣٠٥٧ - (س) أبو ذر الغفاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما من فرس عربيّ إلا يؤذنُ له عند كلِّ سَحر بكلمات يدعُو بهن (١): اللهمَّ خوَّلْتَني مَنْ خوَّلْتَني من بني آدم، وجعلتني له، فاجعلني أَحبَّ أَهله وماله - أو من أَحبِّ أَهله وماله - إليه» أخرجه النسائي (٢) .\n_________\n(١) في النسائي المطبوع: يؤذن له عند كل سحر بدعوتين.\n(٢) ٦ / ٢٢٣ في الخيل، باب دعوة الخيل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٧٠) . والنسائي (٦/٢٢٣) قال: أخبرنا عمرو بن علي.\nكلاهما - أحمد بن حنبل، وعمرو بن علي - عن يحيى بن سعيد، عن عبد الحميد بن جعفر. قال: حدثني يزيد بن أبي حبيب، عن سويد بن قيس، عن معاوية بن حديج، فذكره.\n* قال أحمد بن حنبل: خالفه عمرو بن الحارث. فقال: عن يزيد، عن عبد الرحمن بن شماسة. وقال ليث: عن أبي شماسة أيضا.\n* أخرجه أحمد (٥/١٦٢) قال: حدثنا حجاج وهاشم. قالا: حدثنا ليث قال: حدثني يزيد بن أبي حبيب، عن أبي شماسة، أن معاوية بن حديج مر على أبي ذر، وهو قائم عند فرس له، فذكره نحوه، موقوفا، من قول أبي ذر، لم يرفعه إلى النبي -ﷺ-.\n* قال أحمد بن حنبل: وافقه عمرو بن الحارث، عن أبي شماسة.","vol":"5","page":52},{"text":"<span data-type=\"title\" id=toc-595>[النوع] الرابع: [تسمية الخيل]</span>\n٣٠٥٨ - (د) أبو هريرة - ﵁ - «أن رسول الله - ﷺ- كان يُسَمِّي الأنثى من الخيل فرسًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٤٦) في الجهاد، باب هل تسمى الأنثى من الخيل فرسًا، وفي سنده موسى بن مروان التمار الرقي لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٤٦) قال: ثنا موسى بن مروان الرقي. قال: ثنا مروان بن معاوية، عن أبي حيان التيمي. قال: ثنا أبو زرعة، فذكره.","vol":"5","page":52},{"text":"٣٠٥٩ - (خ) سهل بن سعد - ﵁ - قال: «كان لرسول الله -ﷺ- في حائِطِنا فرس يقال له: اللُّحيفُ» (١) . أخرجه البخاري، قال: وبعضهم قال: «اللُّخَيفُ» بالخاء (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللحيف): بالحاء غير المعجمة: فعيل بمعنى فاعل، كأنه يلحف الأرض بذنبه، أي يغطيها به، وأما من رواه بالخاء فلا وجه له.\n_________\n(١) اللحيف، بالتصغير، أو على وزن رغيف.\n(٢) ٦ / ٤٣ في الجهاد، باب اسم الفرس والحمار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٣٥) قال: ثنا علي بن عبد الله بن جعفر، قال: ثنا معن بن عيسى، قال: ثنا ابن أبي عباس بن سهل، عن أبيه، فذكره.","vol":"5","page":52},{"text":"٣٠٦٠ - (د س) علي بن أبي طالب - ﵁ - قال: «أُهديتْ لرسول الله - ﷺ- بَغْلَة فركبَها، فقال عليّ: لو حَملنا الحمير على الخيل، فكانت لنا مثل هذه؟ فقال رسولُ الله - ﷺ-: إنما يفعل ذلك الذي لا يعلمون» .\nوفي رواية أن رسول اللهﷺ-: «قال: لن ينزَى حِمار على فرس» . أخرج الأولى أَبو داود، والنسائي الثانية (١) .\n_________\n(١) رواه أبو داود رقم (٢٥٦٥) في الجهاد، باب في كراهية الحمر تنزى على الخيل، والنسائي ٦ / ٢٢٤ في الخيل، باب التشديد في حمل الحمير على الخيل، ورواه أيضًا أحمد في \" المسند \" رقم (٧٦٦) و(٧٨٥) و(١١٠٨) و(١٣٥٨)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٠٠) (٧٨٥) قال: حدثنا هاشم، قال: حدثنا ليث، يعني ابن سعد. وفي (١/١٥٨) (١٣٥٨) قال: حدثنا أبو سعيد، قال: حدثنا عبد الله بن لهيعة. وأبو داود (٢٥٦٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث. والنسائي (٦/٢٢٤) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث.\nكلاهما - الليث، وابن لهيعة - عن يزيد بن أبي حبيب، عن أبي الخير، عن عبد الله بن زرير، فذكره.\n-عن علي بن علقمة، عن علي، قال: «أهدي لرسول الله -ﷺ- بغل أو بغلة. فقلت: ما هذا؟ قال: بغل أو بغلة. قلت: ومن أي شيء هو؟ قال: يحمل الحمار على الفرس فيخرج بينهما هذا. قلت: أفلا نحمل فلانا على فلانة؟ قال: لا. إنما يفعل ذلك الذين لا يعلمون» .\nأخرجه أحمد (١/٩٨) (٧٦٦) قال: حدثنا يحيى بن آدم، قال: حدثنا شريك، عن عثمان بن أبي زرعة، عن سالم بن أبي الجعد، عن علي بن علقمة، فذكره.\n* أخرجه أحمد (١/٩٥) (٧٣٨)، (١/١٣٢) (١١٠٨) قال: حدثنا وكيع. وأبو داود «تحفة الأشراف» (٧/١٠١٠٢) عن محمد بن المثنى، عن عبد الرحمن بن مهدي.\nكلاهما - وكيع، وابن مهدي - عن سفيان الثوري، عن عثمان بن المغيرة الثقفي، عن سالم بن أبي الجعد، عن علي، قال: «نهانا رسول الله -ﷺ- أن ننزي حمارا على فرس» . ليس فيه (علي بن علقمة) . * قال أبو داود: لا يصح لسالم سماع من علي، وإنما يروي عن محمد بن الحنفية.\n* قال المزي جمال الدين أبو الحجاج، هذا الحديث في رواية أبي بكر بن داسة. يعني عن أبي داود.","vol":"5","page":53},{"text":"<span data-type=\"title\" id=toc-596>الكتاب الرابع: في السؤال</span>\n٣٠٦١ - (خ م ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله -ﷺ-: «دَعُوني ما تركتُكم، فإنما أَهلكَ من كان قبلَكم كثرةُ سؤالهم، واختلافُهم على أنبيائهم، فإذا نهيتُكم عن شيء فاجْتَنِبُوه، وإذا أمرتكم بأمر فائتوا منه ما استطعتم» .\nوفي رواية «ذرُوني ما تركتكم، ما نهيتُكم فاجتَنِبُوه، وما أمرتكم فائتوا منه ما استطعتم، فإنما أهلك من كان قبلكم كثرة سؤالهم واختلافهم على أنبيائهم» أخرجه البخاري ومسلم. وأخرج الترمذي الرواية الأولى إلى قوله: «أنبيائهم» (١) .\n_________\n(١) رواه البخاري ١٣ / ٢١٩ و٢٢٠ في الاعتصام، باب الاقتداء بسنن رسول الله ﷺ، ومسلم رقم (١٣٣٧) في الحج، باب فرض الحج مرة في العمر، والترمذي رقم (٢٦٨١) في العلم، باب في الانتهاء عما نهى عنه ﷺ، ورواه أيضًا النسائي ٥ / ١١٠ في الحج، باب وجوب الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٢٥) قال: حدثنا سفيان. وأحمد (٢/٢٥٨) قال: حدثنا يزيد. قال: أخبرنا محمد. والبخاري (٩/١١٦) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٧/٩١) قال: حدثنا قتيبة بن سعيد. قال: حدثنا المغيرة، يعني الحزامي. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان.\nأربعتهم- سفيان بن عيينة، ومحمد بن إسحاق، ومالك، والمغيرة الحزامي- عن أبي الزناد، عن الأعرج، فذكره.\n* الروايات متقاربة المعنى.\n- وعن أبي صالح، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «ذروني ما تركتكم، فإنما هلك من كان قبلكم بسؤالهم واختلافهم على أنبيائهم» .\nأخرجه أحمد (٢/٣٥٥) قال: حدثنا أسود بن عامر. قال: حدثنا شريك. وفي (٢/٤٩٥) قال: حدثنا ابن نمير. ومسلم (٧/٩١) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية (ح) وحدثنا ابن نمير. قال: حدثنا أبي. وابن ماجة (١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شريك. وفي (٢) قال: حدثنا محمد بن الصباح. قال: أخبرنا جرير. والترمذي (٢٦٧٩) قال: حدثنا هناد. قال: حدثنا أبو معاوية.\nأربعتهم - شريك بن عبد الله، وعبد الله بن نمير، وأبو معاوية، وجرير بن عبد الحميد - عن الأعمش، عن أبي صالح، فذكره.\n* الروايات مطولة ومختصرة.\n-وعن همام بن منبه، قال: هذا ما حدثنا به أبو هريرة عن رسول الله -ﷺ- قال رسول الله، -ﷺ-: «ذروني ما تركتكم، فإنما أهلك الذين من قبلكم بسؤالهم واختلافهم على أنبيائهم، فإذا نهيتكم عن شيء فاجتنبوه، وإذا أمرتكم بأمر فائتمروا ما استطعتم» .\nأخرجه أحمد (٢/٣١٣) . ومسلم (٧/٩١) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد بن حنبل، ومحمد بن رافع - عن عبد الرزاق بن همام. قال: أخبرنا معمر، عن همام ابن منبه، فذكره.\n- وعن عجلان، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «ذروني ما تركتكم، فإنما أهلك من كان قبلكم كثرة سؤالهم، واختلافهم على أنبيائهم» .\nأخرجه الحميدي (١١٢٥) قال: حدثنا سفيان. وأحمد (٢/٢٤٧) قال: حدثنا سفيان. وفي (٢/٤٢٨) قال: حدثنا يحيى. وفي (٢/٥١٧) قال: حدثنا الضحاك بن مخلد.\nثلاثتهم - سفيان بن عيينة، ويحيى بن سعيد، والضحاك بن مخلد - عن محمد بن عجلان، عن أبيه، فذكره.\n- وعن عبد الرحمن بن أبي عمرة، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «ذروني ما تركتكم فإنما أهلك الذين من قبلكم كثرة سؤالهم، واختلافهم على أنبيائهم» .\nأخرجه أحمد (٢/٤٨٢) قال: حدثنا سريج. قال: حدثنا فليح، عن هلال بن علي، عن عبد الرحمن بن أبي عمرة، فذكره.\n- وعن أبي سلمة بن عبد الرحمن وسعيد بن المسيب. قالا: كان أبو هريرة يحدث أنه سمع رسول الله -ﷺ- يقول: «ما نهيتكم عنه فاجتنبوه، وما أمرتكم به فافعلوا منه ما استطعتم، فإنما أهلك الذين من قبلكم كثرة مسائلهم، واختلافهم على أنبيائهم» .\nأخرجه مسلم (٧/٩١) قال: حدثني حرملة بن يحيى التجيبي. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني محمد بن أحمد بن أبي خلف. قال: حدثنا أبو سلمة وهو منصور بن سلمة الخزاعي. قال: أخبرنا ليث، عن يزيد بن الهاد.\nكلاهما - يونس بن يزيد، ويزيد بن الهاد - عن ابن شهاب. قال: أخبرني أبو سلمة بن عبد الرحمن وسعيد بن المسيب، فذكراه.","vol":"5","page":54},{"text":"٣٠٦٢ - (خ م د) سعد بن أبي وقاص - ﵁ - أن رسولَ الله - ﷺ- قال: «إن أعظمَ المسلمين في المسلمين جرمًا من سأل عن شيء لم يُحرَّم ⦗٥٥⦘ على الناس، فحُرِّمَ من أجلِ مَسألتِهِ» . أخرجه البخاري ومسلم وأَبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُرمًا): الجرم: الذنب.\n_________\n(١) رواه البخاري ١٣ / ٢٢٦ في الاعتصام، باب ما يكره من كثرة السؤال وتكلف مالا يعنيه، ومسلم رقم (٢٣٥٨) في الفضائل، باب توقيره ﷺ، وأبو داود رقم (٤٦١٠) في السنة، باب لزوم السنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٧) قال: حدثنا سفيان. وأحمد (١/١٧٦) (١٥٢٠) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (١/١٧٩) (١٥٤٥) قال: حدثنا سفيان. والبخاري (٩/١١٧) قال: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا سعيد، قال: حدثني عقيل. ومسلم (٧/٩٢) قال: حدثنا يحيى بن يحيى، قال: أخبرنا إبراهيم بن سعد. (ح) وحدثناه أبو بكر بن أبي شيبة، وابن أبي عمر، قالا: حدثنا سفيان بن عيينة (ح) وحدثنا محمد بن عباد، قال: حدثنا سفيان. (ح) وحدثنيه حرملة بن يحيى، قال: أخبرنا بن وهب، قال: أخبرني يونس (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وأبو داود (٤٦١٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا سفيان.\nخمستهم - سفيان، ومعمر، وعقيل، وإبراهيم بن سعد، ويونس - عن الزهري، عن عامر بن سعد بن أبي وقاص، فذكره.","vol":"5","page":54},{"text":"٣٠٦٣ - (خ م) المغيرة بن شعبة - ﵁ - كتب إلى معاوية أن رسول الله - ﷺ-: «كان ينهى عن قيِلَ وقالَ، وإضاعَةِ المال، وكثرةِ السؤال» أخرجه البخاري ومسلم، وهو طرف من حديث طويل قد ذُكر في «كتاب الدُّعاء» من «حرف الدال» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قيل وقال): قال الحميدي: قال أبو عبيد فيه: جعل القال مصدرًا، كأنه قال: نهى عن قيل وقول، يقال: قلت قولًا، وقيلًا، وقالًا، وقال غيره: لو كان هذا لقلَّت الفائدة، لأن الثاني هو الأول، والقيل والقال بمعنى واحد، فأي معنى للنهي عن اللفظين وهما سواء؟ والأحسن: أن ⦗٥٦⦘ يكون على الحكاية، فيكون النهي عن القول بما لا يصح ومالا تُعلم حقيقته، وأن يقول المرء في حديثه: قيل كذا، وقال قائل كذا، وهو نحو الحديث الآخر «بئس مطية الرجل زعموا»، وهو التحدث بما لا يصح، وشغل الزمان بما لم يتحقق صدقه، وهو المذموم وأما من حكى ما يصح ويعرف حقيقة، وأسند ذلك إلى معروف بالصدق والثقة، فلا وجه للنهي عنه ولا ذم فيه عند أحد من أهل العلم.\n_________\n(١) رواه البخاري ١٣ / ٢٢٩ في الاعتصام، باب ما يكره من كثرة السؤال، وفي صفة الصلاة، باب الذكر بعد الصلاة، وفي الدعوات، باب الدعاء بعد الصلاة، وفي الرقاق، باب ما يكره من قيل وقال، وفي القدر، باب لا مانع لما أعطى الله، ومسلم رقم (٥٩٣) في الأقضية، باب النهي عن كثرة المسائل من غير حاجة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٤٦) قال: حدثنا حسين، قال: حدثنا شيبان، عن منصور، عن الشعبي، وفي (٤/٢٤٩) قال: حدثنا إسماعيل، قال: حدثنا خالد الحذاء، قال: حدثني ابن أشوع، عن الشعبي. وفي (٤/٢٥٠) قال: حدثنا حسين بن علي، عن ابن سوقة. وفي (٤/٢٥٠) قال: حدثنا هشيم، قال: أخبرنا غير واحد، منهم مغيرة، عن الشعبي. وفي (٤/٢٥٤) قال: حدثنا عفان، قال: حدثنا حماد، قال: حدثنا عطاء بن السائب. وفي (٤/٢٥٤) قال: حدثنا علي بن عاصم، قال: حدثنا المغيرة، عن عامر. وفي (٤/٢٥٥) قال: حدثنا علي، قال: أنبأنا الجريري، عن عبد ربه. وعبد بن حميد (٣٩١) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن عبد الملك بن عمير. والدارمي (٢٧٥٤) قال: حدثنا زكريا بن عدي، قال: حدثنا عبيد الله بن عمرو الرقي، عن عبد الملك بن عمير. والبخاري (٢/١٥٣) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا إسماعيل بن علية، قال: حدثنا خالد الحذاء، عن ابن أشوع، عن الشعبي.\nوفي (٣/١٥٧) قال: حدثنا عثمان، قال: حدثنا جرير، عن منصور، عن الشعبي. وفي (٨/٤) قال: حدثنا سعد بن حفص، قال: حدثنا شيبان، عن منصور، عن المسيب. وفي (٨/١٢٤) قال: حدثنا علي بن مسلم، قال: حدثنا هشيم، قال: أخبرنا غير واحد، منهم مغيرة، وفلان، ورجل ثالث أيضا، عن الشعبي. (ح) وعن هشيم، قال: أخبرنا عبد الملك بن عمير. وفي (٩/١١٧) وفي الأدب المفرد (٤٦٠) قال: حدثنا موسى، قال: حدثنا أبو عوانة، قال: حدثنا عبد الملك. وفي الأدب المفرد (١٦) قال: حدثنا محمد بن سلام، قال أخبرنا جرير، عن عبد الملك بن عمير.\nوفي (٢٩٧) قال: حدثنا محمد بن سلام، قال: حدثنا هشيم، عن عبد الملك بن عمير. ومسلم (٥/١٣٠، ١٣١) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا جرير، عن منصور، عن الشعبي. (ح) وحدثني القاسم بن زكريا، قال: حدثنا عبيد الله بن موسى، عن شيبان، عن منصور، عن الشعبي. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية، عن خالد الحذاء، قال: حدثني ابن أشوع، عن الشعبي. (ح) وحدثنا ابن أبي عمر، قال: حدثنا مروان بن معاوية الفزاري، عن محمد بن سوقة، قال: أخبرنا محمد بن عبيد الله الثقفي. والنسائي في الكبرى تحفة الأشراف (٨/١١٥٣٦) عن علي بن حجر، عن جرير، عن منصور، عن الشعبي. وابن خزيمة (٧٤٢) قال: حدثنا الدورقي، وأبو هشام، قالا: حدثنا هشيم، قال: أخبرنا غير واحد، منهم المغيرة، ومجالد، ورجل ثالث أيضا كلهم عن الشعبي. (ح) وأخبرنا أبو هشام، قال: حدثنا هشيم، قال: أخبرنا عبد الملك بن عمير.\nسبعتهم - عامر الشعبي، ومحمد بن سوقة، وعطاء بن السائب، وعبد ربه، وعبد الملك بن عمير، والمسيب بن رافع، ومحمد بن عبيد الله) عن وراد مولى المغيرة بن شعبة، فذكره.","vol":"5","page":55},{"text":"٣٠٦٤ - (خ م د) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «لا يزال الناسُ يسألونكم عن العلم، حتى يقولوا: هذا الله خالق كلِّ شيء، فمن خلق الله؟ فقال أَبو هريرة - وهو آخذ بيد رجل: صدق الله ورسوله، قد سألني اثنان، وهذا الثالث» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «لا يزال الناس يسألونك يا أبا هريرة، حتى يقولوا: هذا الله، فمن خلق الله؟ قال: فبينا أنا في المسجد، إذ جاءني ناس من الأعراب، فقالوا: يا أبا هريرة، هذا الله، فمن خلق الله؟ قال: فأخذ حَصى بكفِّه فرماهم، ثم قال: قوموا، قوموا»، وفي أخرى قال: قال رسولُ الله - ﷺ-: «يأتي الشيطانُ أَحدَكم، فيقول: من خلق كذا؟ من خلق كذا؟ حتى يقول فمن خلق ربَّك؟ فإذا بلغه فليستعذ بالله، ولينتَهِ» .\nوفي أخرى قال: «لا يزال الناس يتساءلون، حتى يقال: هذا خَلقَ الله، ⦗٥٧⦘ فمن خلقَ الله؟ فمن وجد من ذلك شيئًا فلْيَقل: آمنت بالله وَرُسُلِهِ» أخرجه البخاري ومسلم.\nوأخرج أبو داود الرواية الآخرة، وله أيضًا نحوه، وقال: «فإذا قالوا ذلك، فقولوا (الله أحد، الله الصَّمدُ، لمْ يلِدْ، وَلَم يُولَدْ، وَلَمْ يَكُنْ لَهُ كُفوا أحد) ثم ليَتْفل عن يساره ثلاثًا، وليستعِذْ من الشيطان» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثم ليَتْفُل): التَّفل: شبيه بالبزق، وهو أقل منه، أوله البزق، ثم التفل، ثم النفث.\n_________\n(١) رواه البخاري ٦ / ٢٤٠ في بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (١٣٥) في الإيمان، باب الوسوسة في الإيمان، وأبو داود رقم (٤٧٢١) و(٤٧٢٢) في السنة، باب الجهمية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٥٣) قال: حدثنا سفيان، قال: حدثنا هشام بن عروة. وأحمد (٢/٣٣١) قال: حدثنا أبو النضر، قال: حدثنا أبو سعيد، يعني المؤدب، - قال عبد الله بن أحمد: قال أبي: واسمه محمد بن مسلم بن أبي الوضاح أبو سعيد المؤدب -. قال: حدثنا هشام. والبخاري (٤/١٤٩) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل، عن ابن شهاب. ومسلم (١/٨٣) قال: حدثنا هارون بن معروف، ومحمد بن عباد.\nقالا: حدثنا سفيان، عن هشام. وفي (١/٨٤) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو النضر قال: حدثنا أبو سعيد المؤدب، عن هشام. (ح) وحدثني زهير بن حرب وعبد بن حميد جميعا، عن يعقوب. قال زهير: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب، عن عمه. (ح) وحدثني عبد الملك بن شعيب بن الليث، قال: حدثني أبي عن جدي، قال: حدثني عقيل بن خالد، قال: قال ابن شهاب. وأبو داود (٤٧٢١) قال: حدثنا هارون بن معروف، قال: حدثنا سفيان، عن هشام. والنسائي في عمل اليوم والليلة (٦٦٢) قال: أخبرنا محمد بن منصور.\nقال: حدثنا سفيان، عن هشام بن عروة. وفي (٦٦٣) قال: أخبرنا هارون بن سعيد، قال: حدثنا خالد بن نزار، قال: أخبرني القاسم بن مبرور، عن يونس، عن ابن شهاب. وفي عمل اليوم والليلة أيضا تحفة الأشراف (١٤١٦٠) عن أحمد بن سعيد المروزي، عن يعقوب بن إبراهيم بن سعد، عن ابن أخي الزهري، عن عمه.\nكلاهما - هشام بن عروة وابن شهاب الزهري - عن عروة بن الزبير، فذكره.\n- وعن محمد بن سيرين، عن أبي هريرة، عن النبي -ﷺ- قال: «لا يزال الناس يسألونكم عن العلم، حتى يقولوا: هذا الله خلقنا، فمن خلق الله؟» .\nقال: وهو آخذ بيد رجل، فقال: صدق الله ورسوله، قد سألني اثنان وهذا الثالث، أو قال: سألني واحد وهذا الثاني.\nأخرجه أحمد (٢/٢٨٢) قال: حدثنا عبد الرزاق، قال: سمعت هشام بن حسان. ومسلم (١/٨٤) قال: حدثني عبد الوارث بن عبد الصمد، قال: حدثني أبي، عن جدي، عن أيوب.\nكلاهما - هشام، وأيوب - عن محمد بن سيرين، فذكره.\n* أخرجه مسلم (١/٨٤) قال: وحدثنيه زهير بن حرب ويعقوب الدورقي. قالا: حدثنا إسماعيل، وهو ابن علية، عن أيوب، عن محمد. قال: قال أبو هريرة: «لا يزال الناس ...» بمثل حديث عبد الوارث، غير أنه لم يذكر النبي -ﷺ- في الإسناد. ولكن قد قال في آخر الحديث: صدق الله ورسوله.\n- وعن أبي سلمة، عن أبي هريرة، قال: «قال لي رسول الله -ﷺ-: لا يسألونك يا أبا هريرة، حتى يقولوا: هذا الله، فمن خلق الله؟» .\nقال: فبينا أنا في المسجد إذ جاءني ناس من الأعراب، فقالوا: يا أبا هريرة، هذا الله، فمن خلق الله؟ قال: فأخذ حصى بكفه فرماهم، ثم قال: قوموا، قوموا. صدق خليلي.\nوفي رواية عتبة بن مسلم: «فإذا قالوا ذلك، فقولوا: الله أحد الله الصمد لم يلد ولم يولد ولم يكن له كفوا أحد. ثم ليتفل عن يساره، ثلاثا، وليستعذ من الشيطان.» .\nأخرجه أحمد (٢/٣٨٧) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن عمر بن أبي سلمة. ومسلم (١/٨٤) قال: حدثني عبد الله بن الرومي، قال: حدثنا النضر بن محمد، قال: حدثنا عكرمة، وهو ابن عمار، قال: حدثنا يحيى. وأبو داود (٤٧٢٢) قال: حدثنا محمد بن عمرو، قال: حدثنا سلمة يعني ابن الفضل، قال: حدثني محمد، يعني ابن إسحاق، قال: حدثني عتبة بن مسلم مولى بني تيم. والنسائي في عمل اليوم والليلة (٦٦١) قال: أخبرنا عمرو بن علي، عن عبد الله بن هارون بن أبي عيسى. قال: حدثني أبي قال: حدثني ابن إسحاق (ح) وأخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني عتبة بن مسلم.\nثلاثتهم - عمر بن أبي سلمة، ويحيى بن أبي كثير، وعتبة - عن أبي سلمة، فذكره.\nوعن يزيد بن الأصم، قال: سمعت أبا هريرة يقول: قال رسول الله -ﷺ-: «ليسألنكم الناس عن كل شيء، حتى يقولوا: الله خلق كل شيء فمن خلقه.» .\nقال يزيد عقب رواية أحمد: فحدثني نجبة بن صبيغ السلمي أنه رأى ركبا أتوا أبا هريرة، فسألوه عن ذلك. فقال: الله أكبر ما حدثني خليلي بشيء إلا وقد رأيته وأنا أنتظره.\nقال جعفر: بلغني أن النبي -ﷺ- قال:\n«إذا سألكم الناس عن هذا. فقولوا: الله كان قبل كل شيء والله خلق كل شيء، والله كائن بعد كل شيء.» .\nأخرجه أحمد (٢/٥٣٩) . ومسلم (١/٨٥) قال: حدثني محمد بن حاتم.\nكلاهما - أحمد بن حنبل، ومحمد بن حاتم - عن كثير بن هشام، قال: حدثنا جعفر بن برقان، قال: حدثنا يزيد بن الأصم، فذكره.\n- عن همام بن منبه، عن أبي هريرة، قال: رسول الله -ﷺ-: «لا تزالون تستفتون، حتى يقول أحدكم: هذا الله خلق الخلق، فمن خلق الله ﷿؟» .\nأخرجه أحمد (٢/٣١٧) قال: حدثنا عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\n- وعن المحرر بن أبي هريرة، عن أبيه، قال: قال رسول الله -ﷺ-: «لا يزال الناس يسألون، حتى يقولوا: كان الله قبل كل شيء، فما كان قبله» .\nأخرجه أحمد (٢/٤٣١) قال: ثنا يحيى، عن مجالد، قال: ثنا عامر، عن المحرر بن أبي هريرة، فذكره.","vol":"5","page":56},{"text":"٣٠٦٥ - (خ م) أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ- لن يبْرحَ الناسُ يتساءلون: هذا الله خالق كلِّ شيء، فمن خلق الله؟» .\nوفي رواية قال: قال رسول الله - ﷺ-: «قال الله ﷿: «إن أُمَّتك لا يزالون يقولون: ما كذا؟ ما كذا؟ حتى يقولوا: هذا الله خالقُ الخلق فمن خلق الله ﷿؟» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٣ / ٢٣١ في الاعتصام، باب ما يكره من كثرة السؤال وتكلف ما لا يعنيه، ومسلم رقم (١٣٦) في الإيمان، باب بيان الوسوسة في الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/١١٩) قال: ثنا الحسن بن صباح، قال: ثنا شبابة، قال: ثنا ورقاء، عن عبد الله بن عبد الرحمن، فذكره.\nوالرواية الثانية:\nأخرجها أحمد (٣/١٠٢) قال: ثنا محمد بن فضيل. ومسلم (١/٨٥) قال: ثنا عبد الله بن عامر بن زرارة، قال: ثنا محمد بن فضيل، وفيه (١/٨٥) قال: ثناه إسحاق بن إبراهيم، قال: نا جرير (ح) وثنا أبو بكر بن أبي شيبة، قال: ثنا حسين بن علي، عن زائدة.\nثلاثتهم - ابن فضيل، وجرير، وزائدة - عن مختار بن فلفل، فذكره.","vol":"5","page":57},{"text":"٣٠٦٦ - (د) معاوية بن أبي سفيان - ﵁ - أن رسول الله - ﷺ-: «نهى عن الغلُوطات» أخرجه أبو داود (١) . ⦗٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغَلُوطَاتُ): بفتح الغين: غَلوط، كشاة حَلوب، وناقة رَكوب، ثم يجعل اسمًا بزيادة التاء، فيقال: غلوطة، وهي المسألة التي يُغلَّطُ بها العالم، فيستزلُ بها، وقيل: الصواب بضم الغين، والأصل فيها الأُغلُوطَات، فطرحت الهمزة وألقيت حركتها على الغين. ومن رواها «الأغلوطات» (٢) فهو الأصل.\n_________\n(١) رقم (٣٦٥٦) في العلم، باب التوقي في الفتيا، ورواه أيضًا أحمد في \" المسند \" رقم ٥ / ٤٣٥ وفي سنده عبد الله بن سعد بن فروة البجلي، وهو مجهول. وقال الساجي: ضعفه أهل الشام.\n(٢) جمع أغلوطة، بوزن أحدوثة، وأضحوكة، وأحموقة، وأسطورة، كل ذلك بضم الهمزة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٥/٤٣٥) قال: ثنا علي بن بحر، وأبو داود (٣٦٥٦) قال: ثنا إبراهيم بن موسى الرازي.\nكلاهما - علي، وإبراهيم - قالا: ثنا عيسى بن يونس، قال: ثنا الأوزاعي، عن عبد الله بن سعد، عن الصنابحي، فذكره.\n* أخرجه أحمد (٥/٤٣٥) قال: ثنا روح، قال: ثنا الأوزاعي، عن عبد الله بن سعد، عن الصنابحي، عن رجل من أصحاب النبي -ﷺ- فذكره.\nقلت: فيه عبد الله بن سعد البجلي، لم يوثقه غير ابن حبان، وقال: يخطئ، وقال الحافظ في التهذيب: وقال الساجي: ضعفه أهل الشام.","vol":"5","page":57},{"text":"٣٠٦٧ - () أبو هريرة - ﵁ - يرفعه، قال: «شِرَارُ النَّاس: الذين يسألون عن شِرار المسائل كي يُغَلِّطُوا بها العلماء» أخرجهر ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بياض بعد أخرجه. وهذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"5","page":58},{"text":"٣٠٦٨ - (خ) أنس بن مالك - ﵁ - قال: «كنت عند عمر فسمعته يقول: نهينا عن التَّكَلُّف» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التكلُّفُ): تكلفت الأمر إذا ألزمت نفسك به على مشقة ولم يلزمك، والمراد به هاهنا: كثرة السؤال والبحث عن الأشياء الغامضة التي لا يجب البحث عنها، والأخذ بظاهر الشريعة، وقبول ما أتت به، والإذعان لما صدر عنها.\n_________\n(١) ١٣ / ٢٢٩ في الاعتصام، باب ما يكره من كثرة السؤال وتكلف ما لا يعنيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/١١٨) قال: ثنا سليمان بن حرب، قال: ثنا حماد بن زيد، عن ثابت، عن أنس، فذكره.","vol":"5","page":58},{"text":"٣٠٦٩ - (ت) سلمان الفارسي - ﵁ - قال: «سئل رسول الله ⦗٥٩⦘ ﷺ- عن أشياء؟ فقال الحلالُ: ما أحلَّ الله في كتابه، والحرامُ: ما حرَّمَهُ الله في كتابه، وما سكت عنه فهو مما قد عفا عنه، فلا تتكلَّفوا» . أخرجه (١) .\n_________\n(١) هكذا في الأصل والمطبوع بياض بعد قوله: أخرجه وقد رواه الترمذي رقم (١٧٢٦) في اللباس، باب ما جاء في لبس الفراء، وابن ماجة رقم (٣٣٦٧) في الأطعمة، باب أكل الجبن والسمن، ولفظه في أول الحديث: سئل رسول الله ﷺ عن السمن والجبن والفراء ... وذكر الحديث، وأسقطا من لفظهما: \" فلا تتكلفوا \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح موقوفا: أخرجه ابن ماجة (٣٣٦٧)، والترمذي (١٧٢٦) قالا: ثنا إسماعيل بن موسى السدي، قال: ثنا سيف بن هارون، عن سليمان التيمي، عن أبي عثمان النهدي، فذكره.\nوقال الترمذي: وهذا حديث غريب لا نعرفه مرفوعا إلا من هذا الوجه. وروى سفيان وغيره عن سليمان التيمي عن أبي عثمان عن سلمان قوله: وكأن الحديث الموقوف أصح، وسألت البخاري عن هذا الحديث فقال: ما أراه محفوظا، روى سفيان عن سليمان التيمي عن أبي عثمان عن سليمان موقوفا، قال البخاري: وسيف بن هارون مقارب الحديث، وسيف بن محمد عن عاصم ذاهب الحديث.","vol":"5","page":58},{"text":"٣٠٧٠ - () أبو ثعلبة الخشني - ﵁ - أن رسول الله - ﷺ- قال: «إن الله فرض فرائضَ فلا تُضيِّعوها، وحدَّ حُدودًا، فلا تعتدُوها، وحرَّم أشياء فلا تقْرَبُوها، وترك أَشياء - عن غيْرِ نِسيان - فلا تبحثوا عنها» أخرجه (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد رواه الدارقطني في \" سننه \" صفحة (٥٠٢) في الرضاع، ولفظه عنده:\" إن الله فرض فرائض فلا تضيعوها، وحرم حرمات فلا تنتهكوها، وحد حدودًا فلا تعتدوها، وسكت عن أشياء من غير نسيان فلا تبحثوا عنها \"، وهو من رواية مكحول عن أبي ثعلبة الخشني، وفيه انقطاع بين مكحول وأبي ثعلبة، وله شاهد عند الدارقطني صفحة ٥٥٠ من حديث أبي الدرداء، وفي سنده نهشل الخراساني، وهو متروك، وله شاهد بمعناه رواه البزار والحاكم وصححه وغيرهما من حديث أبي الدرداء مرفوعًا بلفظ \" ما أحل الله في كتابه فهو حلال، وما حرم فهو حرام، وما سكت عنه فهو عفو، فاقبلوا من الله عافيته، فإن الله لم يكن لينسى شيئًا، وتلا ﴿وما كان ربك نسيًا﴾ وقال البزار: إسناده صالح. أقول: وله شواهد أخر بمعناه يرتقي بها إلى درجة الحسن، وقد حسنه النووي في \" أربعينه \"، وكذلك حسنه قبله الحافظ أبو بكر السمعاني في \" أماليه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع بياض بعد أخرجه، ووجدته عند الدارقطني (٤/١٨٣- ١٨٤) في الرضاع، قال: ثنا القاسم بن إسماعيل المحاملي، قال: نا يعقوب بن إبراهيم، ومحمد بن حسان الأزرق، قالا: ثنا إسحاق الأزرق، قال: نا داود بن أبي هند، عن مكحول، عن أبي ثعلبة الخشني، فذكره.\nوفي (٤/٢٩٧ - ٢٩٨) في الأشربة- باب الصيد والذبائح، قال: ثنا أحمد بن محمد بن سعدان الصيدلاني بواسط، قال: نا جعفر بن النضر بن حماد الواسطي، قال: نا إسحاق الأزرق، عن أبي عمرو البصري، عن نهشل الخراساني، عن الضحاك بن مزاحم،أنه اجتمع هو والحسن بن أبي الحسن،ومكحول الشامي، وعمرو بن دينار المكي وطاوس اليماني، فاجتمعوا في مسجد الخيف،فارتفعت أصواتهم،وكثر لغطهم في القدر، فقال طاوس: وكان فيهم مرضيا: انصتوا حتى أخبركم ما سمعت من أبي الدرداء﵃-، فذكره.\nوقال شمس الحق العظيم آبادي في تعليقه المغني على الدارقطني (٤/١٨٤): وأخرج البزار بسند صالح والحاكم وصححه من حديث أبي الدرداء فذكر الحديث، ثم قال: كذا في نيل الأوطار.\nوقال في (٤/٢٩٧): عن نهشل الخراساني: قال إسحاق بن راهويه: كان كذابا، وقال أبو حاتم، والنسائي: متروك، وقال يحيى، والدارقطني: ضعيف، وهو بصري الأصل، سكن خراسان.","vol":"5","page":59},{"text":"<span data-type=\"title\" id=toc-597>الكتاب الخامس: في السحر، والكهانة</span>\n٣٠٧١ - (س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «من عَقَد عُقدة ثم نفث فيها فقد سحرَ ومن سحرَ فقد أَشرَك، ومن تعلَّق بشيء وُكِلَ إليه» أخرج النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَفَثَ): النفث: أقل ما يكون من الريق وقد ذكر.\n(تعلَّق بشيء): تعلق الإنسان وعلَّق على نفسه العود والحروز.\n_________\n(١) ٧ / ١١٢ في التحريم، باب الحكم في السحرة، وفي سنده عبادة بن ميسرة المنقري، وهو لين الحديث، وفيه أيضًا عنعنة الحسن البصري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه النسائي (٧/١١٢) قال: نا عمرو بن علي، قال: ثنا أبو داود، قال: ثنا عباد بن ميسرة المنقري، عن الحسن، فذكره.\nقلت: الراجح عدم سماع الحسن من ابن عباب ولا من أبي هريرة ولم يرده وقال شعبة: قلت من أبي هريرة، وفي ذلك يقول الحافظ في التهذيب (٢/٢٦٧): وقال بهز بن أسد: لم يسمع الحسن ليونس بن عبيد، سمع الحسن من أبي هريرة، قال: ما رآه قط، وكذا قال ابن المديني، وأبو حاتم، وأبو زرعة زاد: ولم يره، قيل له: فمن قال: حدثنا أبو هريرة. قال: يخطئ. قال ابن أبي حاتم: سمعت أبي يقول: وذكر حديثا حدثه مسلم بن إبراهيم، قال: ثنا ربيعة بن كلثوم، قال: سمعت الحسن يقول: حدثنا أبو هريرة، قال أبي: لم يعمل ربيعة شيئا، لم يسمع الحسن من أبي هريرة شيئا، قلت لأبي: إن سالما الخياط روى عن الحسن قال: سمعت أبا هريرة، قال: هذا مما يبين ضعف سالم.","vol":"5","page":60},{"text":"٣٠٧٢ - (خ ت) أبو هريرة ﵁ - أن رسول الله - ﷺ- قال: «إذا قضى الله الأمرَ في السماء ضَربت الملائكة بأجنِحتها خُضْعانًا لقوله، كأنه سِلسِلَة على صَفْوان، فإذا فُزِّعَ عن قُلُوبِهِم، ﴿قالوا مَاذَا قال رَبُّكُمْ قالوا الحَقَّ وهو العَليُّ الكَبيرُ﴾، فيسْمعها مُسْتَرِقُ السَّمع ⦗٦١⦘ ومستَرِقُوا السمع هكذا، بعضه فوق بعض - ووصف سفيان بكفِّه، فحرَّفها، وبدَّدَ بين أصابعه - فيسمعُ الكلمة، فيُلقيها إلى من تحتَه، ثم يُلقيها الآخر إلى مَن تَحتَه، حتى يُلقيها على لِسان السَّاحِر أو الكاهن، فرُبَّما أَدركها الشِّهابُ قبلَ أَن يُلقيهَا، وربما ألقاها قبل أَن يدركَه فيكذِبُ معها مائة كذْبة فيقال: أَليس قد قال لنا يوم كذا وكذا، كذا وكذا؟ فيصدَّق بتلك الكلمة التي سُمِعتْ من السماء» وذكر في رواية: قراءة من قرأ ﴿فُرِّغَ﴾ وقال سفيان عن عمرو: ﴿فُزِّعَ﴾ قال: وهي قراءتنا، أخرجه البخاري والترمذي مختصرًا. وقد ذكر الحديث في تفسير سورة سبأ من حرف التاء (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خُضعانًا): الخاضع: المطيع المنقاد الذليل، وخضعانًا جمعه.\n(صفوان): الصفوان: الحجر الأملس.\n(فُزِّعَ عن قُلُوبِهِمْ): أي: كُشِف عنها الفزع، ومن قرأ: ﴿فُرِّغَ﴾ بالراء والغين المعجمة، أراد: فُرِّغت قلوبهم من الخوف.\n(فَحَرَّفها): حَرَّفَها: أي أمَالَها عن جهتها المستقيمة. ⦗٦٢⦘\n(الشهاب): الشعلة من النار، وأراد به: الذي ينقض في الليل شبه الكواكب.\n_________\n(١) رواه البخاري ٨ / ٤١٣ و٤١٤ في تفسير سورة سبأ، باب ﴿حتى إذا فزع عن قلوبهم﴾، وفي تفسير سورة الحجر، باب قوله: ﴿إلا من استرق السمع﴾، والترمذي رقم (٣٢٢١) في التفسير، باب ومن سورة سبأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٥١)، والبخاري (٦/١٠٠، ٩/١٧٢) قال: حدثنا علي بن عبد الله. وفي (٦/١٥٢)، وفي خلق أفعال العباد (٦٠) قال: حدثنا الحميدي. وأبو داود (٣٩٨٩)، قال: حدثنا أحمد بن عبدة وإسماعيل بن إبراهيم أبو معمر، وابن ماجة (١٩٤) قال: حدثنا يعقوب بن حميد بن كاسب، والترمذي (٣٢٢٣) قال: حدثنا ابن أبي عمر.\nستتهم - الحميدي، وعلي بن عبد الله، وأحمد بن عبدة، وإسماعيل بن إبراهيم، ويعقوب بن حميد، وابن أبي عمر - عن سفيان بن عيينة. قال: حدثنا عمرو بن دينار. قال: سمعت عكرمة، فذكره.\n* وأخرجه البخاري (٦/١٠١)، (٩/١٧٢) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. قال: حدثنا عمرو، عن عكرمة، عن أبي هريرة، إذا قضى الله الأمر. وزاد: والكاهن.\nوحدثنا علي بن عبد الله. قال: حدثنا سفيان. فقال: قال عمرو: سمعت عكرمة، قال: حدثنا أبو هريرة. قال: إذا قضى الله الأمر. وقال: على فم الساحر.\nقلت لسفيان: أنت سمعت عمرا. قال: سمعت عكرمة. قال: سمعت أبا هريرة؟ قال: نعم.\nقلت لسفيان: إن إنسانا روى عنك، عن عمرو عن عكرمة، عن أبي هريرة ويرفعه، أنه قرأ: فُزِّع. قال سفيان: هكذا قرأ عمرو، فلا أدري سمعه هكذا أم لا، قال سفيان: وهي قراءتنا.","vol":"5","page":60},{"text":"٣٠٧٣ - (م ت) عبد الله بن عباس - ﵄ - قال: «أخبرني رجل من أصحاب النبي -ﷺ- من الأنصار: أَنهم بينا هم جلوس ليلة مع رسول الله -ﷺ- رُمِيَ بنجم واسْتنارَ، فقال لهم رسولُ الله - ﷺ-: ما كنتم تقولون في الجاهلية إذا رُمي بمثل هذا؟ قالوا: الله ورسوله أعلم، كنا نقول: وَلد الليلةَ رجل عظيم، ومات رجل عظيم، فقال رسول الله - ﷺ-: فإنها لا يُرمَى بها لموت أحد ولا لحياته، ولكنَّ ربَّنا - تبارك اسمه - إذا قضى أمرًا سبَّحَ حملةُ العرش، ثم سبح أهلُ السماء الذين يَلونَهم، حتى يبْلُغَ التَّسبيحُ أّهلَ هذه السماء الدنيا، ثم قال الذين يلون حملة العرش لحملة العرش: ماذا قال ربُّكم؟ فيخبرونهم ما قال: فيَستَخبرُ بعضُ أهل السماوات بعضًا، حتى يبلغ الخبرُ هذه السماء الدنيا، فيخطِف الجنُّ السَّمع فيَقْذفُون إلى أوليائهم، ويرمون، فما جاؤوا به على وجهه فهو حق، ولكنهم يُفَرِّقُون فيه ويزيدون» .\nوفي رواية: «رجال من أصحاب رسول الله - ﷺ-» وزاد «وقال الله: ﴿حتى إذا فُزِّعَ عَن قُلُوبِهِم قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ﴾ [سبأ: ٢٣] . أخرجه مسلم والترمذي. و[للترمذي] في أخرى: أَن ابن عباس قال: بينما ⦗٦٣⦘ رسولُ الله - ﷺ- جالس ... وذكر الحديث» ولم يذكر فيه «عن رجل من الأنصار» (١) .\n_________\n(١) رواه مسلم رقم (٢٢٢٩) في السلام، باب تحريم الكهانة وإتيان الكهان، والترمذي رقم (٣٢٢٢) في التفسير، باب ومن سورة سبأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢١٨) (١٨٨٢) قال: حدثنا محمد بن جعفر، (ح) وعبد الرزاق، وعبد بن حميد (٦٨٣) قال: أخبرنا عبد الرزاق، والترمذي (٣٢٢٤) قال: حدثنا نصر بن علي الجهضمي، قال حدثنا عبد الأعلى.\nثلاثتهم - محمد بن جعفر، وعبد الرزاق، وعبد الأعلى - عن معمر، قال: أخبرنا الزهري، عن علي بن حسين، فذكره.\n* أخرجه أحمد (١/٢١٨) (١٨٨٣) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي، والبخاري في خلق أفعال العباد صفحة (٦٠) قال: حدثنا عمرو بن زرارة، قال: حدثنا زياد، عن محمد بن الحسن، ومسلم (٧/٣٧) قال: حدثنا أبو الطاهر، وحرملة، قالا: أخبرنا ابن وهب، قال: أخبرني يونس، ثلاثتهم -الأوزاعي، ومحمد بن الحسن، ويونس - عن محمد بن مسلم بن عبيد؟الله بن شهاب الزهري، عن علي بن حسين بن علي بن أبي طالب، عن عبد الله بن عباس، قال: حدثني رجال من الأنصار من أصحاب رسول الله -ﷺ- فذكره.\n* أخرجه مسلم (٧/٣٦) قال: حدثنا حسن بن علي الحلواني، وعبد بن حميد، قال حسن: حدثنا يعقوب، وقال عبد: حدثني يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح، وفي (٧/٣٧) قال: حدثنا زهير بن حرب، قال: حدثنا الوليد بن مسلم، قال: حدثنا أبو عمرو الأوزاعي، (ح) وحدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل يعني ابن عبيد الله.\nثلاثتهم - صالح، وأبو عمرو الأوزاعي، ومعقل- عن الزهري، قال: حدثني علي بن حسين، أن عبد الله بن عباس، قال: أخبرني رجل من أصحاب النبي -ﷺ- من الأنصار، فذكره.","vol":"5","page":62},{"text":"٣٠٧٤ - (خ م) عائشة - ﵂ - قالت: «سئل رسولُ الله - ﷺ- عن الكهَّان؟ فقال: ليسُوا بشيء قالوا: يا رسولَ الله إنهم يُحدِّثُونا أَحيانًا بالشيء فيكون حقًا. فقال رسولُ الله - ﷺ- تلك الكلمةُ من الحق يخطَفُها الجنِّي، فيقذِفُها في أُذن وَليِّه، فيخلطُون معها مائة كذبة» زاد في رواية: «فيُقرقِرها في أذن وليِّه كقرقرَةِ الدَّجاجة» .\nوفي رواية: «فيَقُرُّها في أُذن وليِّه قَرَّ الدَّجاجة»\nوفي رواية، قالت: «سألتُ أنا رسول الله - ﷺ- ...» وذكرت مثله أخرجه البخاري ومسلم.\nوللبخاري في رواية، قال: «الملائكة تُحدِّثُ في العَنانِ - والعَنَانُ: الغَمامُ - بالأمر يكون في السماء، فتسمعُ الشياطينُ الكلمةَ، فَتَقرُّها في أُذنِ الكاهن كما تَقُرُّ القَارُورَةُ، فيزيدوُن معها مائة كذبة» وفي أخرى له نحوه، وزاد في آخره «من عند أنفُسهم» (١) . ⦗٦٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكهان): جمع كاهن، وهو الذي يخبر عن بعض المضمرات فيصيب بعضًا ويخطئ أبعاضًا، يزعم أن الجن تخبره بذلك كما كان يفعله في الجاهلية شِقٌّ وسَطِيح، وغيرهما من الكهان، وهو مما أبطله الإسلام، وحرمه، ونهى عن الذهاب إليه، واستماع كلامه وتصديقه بما يخبر به.\n(يَخْطَفُها): أي: يسلبها بسرعة.\n(فيقذفها): يقذفها: أي يُلقيها إليه.\n(كقرقرة الدجاجة): القرقرة: ترديدك الكلام في أذن الأصم حتى يفهم كما يستخرج ما في القارورة شيئًا بعد شيء إذا أُفْرغت، ومن رواه كقَرِّ الدجاجة: أراد صوتها إذا قطعته، يقال: قرَّت الدجاجة تَقُرُّ قرًّا وقِريرًا: إذا قطعت صوتها، فإن رددته قيل: قرقرت قرقرة، ومنه صَرَّ الباب: إذا صوَّت، وصرصر البازي، لما في صوته من الترديد، والمعنى: أن الجني يقذف تلك الكلمة إلى وليه الكاهن فيتسامع به الشياطين، كما تُؤذن الدجاجة بصوتها صاحباتها فتتجاوب، ومن شأنها أن الواحدة منهن إذا صاحت صاح سائرهن، قال الخطابي: ويجوز أن تكون الرواية «كقَرِّ الزجاجة» بالزاي، وتُعضُدُها الرواية الأخرى: «كما تقر القارورة» والقارورة: الزجاجة. يقول: فيَقُره في أذن الكاهن، كما يقر الشيء في القارورة وفي الزجاجة والله أعلم.\n_________\n(١) رواه البخاري ١٠ / ١٨٥ في الطب، باب الكهانة، وفي الأدب، باب قول الرجل للشيء: ليس بشيء، وفي التوحيد، باب قراءة الفاجر والمنافق وأصواتهم، ومسلم رقم (٢٢٢٨) في السلام، باب تحريم الكهانة وإتيان الكهان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨٧) قال: حدثنا بشر بن شعيب، قال: حدثني أبي. والبخاري (٧/١٧٦، ٩/١٩٨) قال: حدثنا علي بن عبد الله. قال: حدثنا هشام بن يوسف، قال: أخبرنا معمر، وفي (٨/٥٨) قال: حدثنا محمد بن سلام. قال: أخبرنا مخلد بن يزيد، قال: أخبرنا ابن جريج، وفي (٩/١٩٨)، وفي الأدب المفرد (٨٨٢) قال: حدثنا أحمد بن صالح، قال: حدثنا عنبسة بن خالد. قال: حدثنا يونس. ومسلم (٧/٣٦) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، (ح) وحدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين. قال حدثنا معقل، وهو ابن عبيد الله. (ح) وحدثني أبو الطاهر. قال: أخبرنا عبد الله بن وهب، قال: أخبرني محمد بن عمرو، عن ابن جريج.\nخمستهم - شعيب بن أبي حمزة، ومعمر، وابن جريج، ويونس بن يزيد، ومعقل بن عبيد الله - عن محمد بن مسلم بن شهاب الزهري، قال: ني يحيى بن عروة، أنه سمع عروة يقول: فذكره.\n* أخرجه البخاري (٧/١٧٦) عقب حديث هشام بن يوسف، عن معمر. قال: قال علي: قال عبد الرزاق، مرسل. الكلمة من الحق، ثم بلغني أنه أسنده بعد.\n* الروايات ألفاظها متقاربة.\nوالرواية الثانية: أخرجها البخاري (٤/١٣٥) قال: ثنا ابن أبي مريم، قال: نا الليث. قال: ثنا ابن أبي جعفر، عن محمد بن عبد الرحمن، عن عروة بن الزبير، فذكره.\nوقع هذا الإسناد في المطبوع. ثنا محمد. ثنا ابن أبي مريم، قال ابن حجر في «الفتح» قال الجياني: محمد هذا، هو الذهلي. كذا قال: وقد قال أبو ذر بعد أن ساقه: محمد هذا هو البخاري. وهذا الأرجح عندي، فإن الإسماعيلي وأبا نعيم لما يجد الحديث من غير رواية البخاري فأخرجاه عنه، ولو كان عند غير البخاري لما ضاق عليهما مخرجه. ا. هـ.","vol":"5","page":63},{"text":"٣٠٧٥ - (ت د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «من أتى كاهنًا فصدَّقَه بما يقول، أو أتى امرأَة في دُبُرُهَا - وفي رواية: امرأَة حائضًا - فقد بريءَ ممَّا أُنزِلَ على محمد» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٠٤) في الطب، باب في الكاهن، ورواه أيضًا أحمد في \" المسند \" ٢ / ٤٠٨ و٤٧٦ والترمذي رقم (١٣٥) في الطهارة، باب ما جاء في كراهية إتيان الحائض، وابن ماجة رقم (٦٣٩) في الطهارة، باب النهي عن إتيان الحائض، والدارمي ١ / ٢٥٩، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٠٨) قال: حدثنا عفان. وفي (٢/٤٧٦) قال:حدثنا وكيع، والدارمي (١١٤١) قال: أخبرنا أبو نعيم، وأبو داود (٣٩٠٤) قال: حدثنا موسى بن إسماعيل، (ح) وحدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (٦٣٩) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع. والترمذي (١٣٥) قال: حدثنا بُندار، قال: حدثنا يحيى بن سعيد، وعبد الرحمن بن مهدي، وبهز بن أسد. والنسائي في الكبرى (الورقة ١٢٢- أ) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا وكيع. (ح) وأخبرنا محمد بن بشار، قال: حدثنا يحيى، وعبد الرحمن وبهز بن أسد.\nسبعتهم - عفان، ووكيع، وأبو نعيم، وموسى بن إسماعيل، ويحيى بن سعيد، وعبد الرحمن، وبهز- عن حماد بن سلمة، قال: أخبرنا حكيم الأثرم، عن أبي تميمة الهجيمي، فذكره.\n* قال الترمذي: لا نعرف هذا الحديث إلا من حديث حكيم الأثرم، عن أبي تميمة الهجيمي عن أبي هريرة، وضعف محمد - يعني البخاري - هذا الحديث من قبل إسناده.","vol":"5","page":65},{"text":"٣٠٧٦ - (م) صفية بنت أبي عبيد - رحمها الله - عن بعض أزواج رسول الله - ﷺ-، عن النبي - ﷺ- قال: «مَن أتى عرَّافًا فسأله عن شيء فصدَّقهُ، لم تُقبَل له صلاة أربعين يومًا» . أخرجه مسلم (١) .\nوذكره الحميديُّ في كتابه: في «مسند حفصةَ» زَوجِ النبي - ﷺ-، وذكر أن أبا مسعود الدمشقي أخرجه في «مسندها»، قال: ولعلَّه قد عرف أَنه من حديث حفصة، أو أَن بعض الرواة قد نسبه إليها.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَرَّافًا): العرَّاف: كالكاهن، وقيل هو الساحر.\n_________\n(١) رقم (٢٢٣٠) في السلام باب تحريم الكهانة وإتيان الكهان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٦٨، ٥/٣٨٠)، ومسلم (٧/٣٧) قال: ثنا محمد بن المثنى العنزي.\nكلاهما - أحمد بن حنبل، ومحمد بن المثنى- عن يحيى بن سعيد، عن عبيد الله، عن نافع، عن صفية، فذكرته.","vol":"5","page":65},{"text":"٣٠٧٧ - (خ م) عائشة - ﵂ - قالت: «سُحِر رسولُ الله - ﷺ- حتى إنه لَيُخَيَّلُ إليه فعلَ الشيءَ وما فعلَه (١)، حتى إذا كان ذاتَ يوم ⦗٦٦⦘ وهو عندي، دَعَا الله ودعاهُ، ثم قال: أشَعَرْتِ يا عائشةُ، أن الله قد أفتاني فيما استَفْتَيتُه فيه؟ قلت: وما ذاك يا رسولَ الله؟ فقال: جاءني رجلان، فجلس أحدُهما عند رأُسي، والآخرُ عند رجليَّ، ثم قال أَحدهما لصاحبه: ما وَجَعُ الرَّجُلِ؟ قال: مطبوب، قال: ومن طَبَّهُ؟ قال: لَبيدُ بن الأَعصم اليهودي من بني زُريق، قال: فيماذا؟ قال: في مُشط ومُشاطَة، وجُفِّ طلْعَة ذكَر، قال: فأين هو؟ قال: في بئر ذي أروَان - ومن الرُّواة مَن قال: في بئر ذرْوان، قال: وذرْوَان: بئْر في بني زُرَيق - فذهب النبيُّ - ﷺ- في أُناس من أصحابه إلى البِئْرِ فنظرَ إليها، وعليها نَخْل، قال: ثم رجع إلى عائشةَ، فقال: والله لكأنَّ ماءها نُقاعةُ الحنَّاءِ، ولكأنَّ نَخْلَهَا رُؤُوسُ الشياطينِ، قلت: يا رسول الله أفأخرجته؟ قال: لا أَمّا أنا فقد عافاني الله وشفاني، وخشيتُ أن أَثَوِّرَ على الناس منه شرًَّا، وأمر بها فدُفِنتْ» .\nوفي رواية نحوه، وفيه: «في مُشْط ومُشاقة» قال البخاري يقال المُشاطة ما يخرج من الشَّعر إذا مُشِطَ، ومُشاقة (٢) من مُشاقة الكَتَّان، أخرجه البخاري ومسلم.\nوفي أخرى للبخاري، وفيها «كان رسول الله - ﷺ- سُحِر، حتى كان يُرى أنه يأتي النِّساءَ ولا يأْتِيهنَّ» قال سفيان: وهذا أَشدُّ ما يكون من السِّحر إذا كان كذا. وفيه «قال: ومن طَبَّةُ؟ قال: لبيد بن الأعصم - رجل من ⦗٦٧⦘ بني زُريق حَليف ليهود، وكان مُنافِقًا - قال: وفيمَ؟ قال: في مُشط ومُشاقة، قال: وأينَ؟ قال: في جفِّ طلعةِ ذَكر، تحت راعُوفة في بِئْر ذَروان. قال: فأتَى البئرَ، حتى استَخرجَهُ، وقال: هذا البئر التي أُريتُها» .\nوفي أخرى، قالت: «فقلت: يا رسول الله أفلا أَحرقتَه؟ قال: لا، أَما أنا فقد عافاني الله وكرهت أَن أُثيرَ على الناس شَرًا، فأمرتُ بها فدُفِنتْ» .\nوفي أخرى لهما مختصرًا: «أن النبي - ﷺ- سُحر، حتى كان يُخيَّلُ إليه أنه يصنعُ الشَّيءَ، ولم يصنعه» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مطبوب): المطبوب المسحور سمي بذلك تفاؤلًا بالطب الذي هو العلاج، كما قيل للديغ سليم تفاؤلًا بالسلامة.\n(جُفَّ طَلْعَة): الجُفُّ: وعاء الطلع وغشاؤه الذي يكنه.\n(أثوِّر): بمعنى: أثير، أي: أظهر وأهيج.\n(راعوفة): الراعوفة صخرة تجعل في أسفل البئر إذا حفرت تكون ثابتة هناك فإذا أرادوا تنقيتها جلس المنقي عليها.\n_________\n(١) قال النووي في \" شرح مسلم \": قال القاضي عياض: كل ما جاء في الروايات من أنه يخيل إليه فعل شيء لم يفعله ونحوه، فمحمول على التخيل بالبصر، لا لخلل تطرق إلى العقل، وليس في ذلك ما يدخل لبسًا على الرسالة ولا طعنًا لأهل الضلالة، قال: وقد جاءت روايات هذا الحديث مبينة أن السحر إنما تسلط على جسده وظواهر جوارحه، لا على عقله وقلبه واعتقاده.\n(٢) في البخاري المطبوع: والمشاقة.\n(٣) رواه البخاري ١٠ / ١٩١ و١٩٧ في الطب، باب السحر، وباب هل يستخرج السحر، وباب السحر، وفي الجهاد، باب هل يعفى عن الذمي إذا سحر، وفي الأدب، باب قول الله تعالى: ﴿إن الله يأمر بالعدل والإحسان﴾، ومسلم رقم (٢١٨٩) في السلام، باب السحر، ورواه أيضًا أحمد، والنسائي، وابن سعد، والحاكم، وعبد بن حميد، وابن مردويه، والبيهقي في \" دلائل النبوة \" وغيرهم، قال ابن القيم في \" بدائع الفوائد \": وهذا الحديث ثابت عند أهل العلم متلقى عندهم بالقبول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٥٩) قال: حدثنا سفيان. وأحمد (٦/٥٠) قال: حدثنا يحيى. وفي (٦/٥٧) قال: حدثنا ابن نمير، وفي (٦/٦٣) قال: حدثنا إبراهيم بن خالد، عن رباح، عن معمر، (ح) وحدثنا حماد بن أسامة. وفي (٦/٩٦) قال: حدثنا عفان، قال: حدثنا وهيب، والبخاري (٤/١٢٣) قال: حدثني محمد بن المثنى. قال: حدثنا يحيى. وفي (٤/١٤٨)، (٧/١٧٦) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا عيسى بن يونس، وفي (٧/١٧٧) قال: حدثني عبد الله بن محمد. قال: سمعت ابن عيينة. وفي (٧/١٧٨) قال: حدثنا عبيد بن إسماعيل، قال: حدثنا أبو أسامة. وفي (٨/٢٢) قال: حدثنا الحميدي. قال: حدثنا سفيان. وفي (٨/١٠٣) قال: حدثنا إبراهيم بن منذر، قال: حدثنا أنس بن عياض، ومسلم (٧/١٤) قال: حدثنا أبو كريب. قال: حدثنا ابن نُمير. (ح) وحدثنا أبو كريب قال: حدثنا أبو أسامة. وابن ماجة (٣٥٤٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير. والنسائي في الكبري تحفة الأشراف (١٢/١٧١٣٤) عن إسحاق بن إبراهيم، عن عيسى بن يونس.\nثمانيتهم - سفيان بن عيينة، ويحيى بن سعيد، وعبد الله بن نمير، ومعمر، وأبو أسامة حماد بن أسامة، ووهيب، وعيسى بن يونس، وأنس بن عياض - عن هشام بن عروة، عن أبيه، فذكره.\n* في رواية الحميدي (٢٥٩)، وعبد الله بن محمد عند البخاري (٧/١٧٧) . قال سفيان بن عيينة: وكان عبد الملك بن جريج حدثناه أولا قبل أن نلقي هشاما. فقال: حدثني بعض آل عروة - وفي رواية عبد الله بن محمد حدثني آل عروة - فلما قدم هشام حدثناه.\n* الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"5","page":65},{"text":"٣٠٧٨ - (س) زيد بن أرقم - ﵁ - قال: «سَحرَ النبيَّ - ﷺ- رجل من اليهود، فاشتَكى لذلك أيامًا فأتاه جبريل فقال: إن رجلًا من اليهود سحرَكَ، عقد لك عقدا في بئرِ كذا وكذا، فأرسل رسولُ الله - ﷺ- فاستخرجها فحلَّها، فقام رسولُ الله -ﷺ- كأنما أُنشِطَ من عِقال، فما ذَكر ذلك لذلك اليهوديَّ، ولا رآه في وجهه قطُّ» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١١٢ و١١٣ في تحريم الدم، باب سحرة أهل الكتاب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٣٦٧) وعبد بن حميد (٢٧١) قال: حدثني أحمد بن يونس. والنسائي (٧/١١٢) قال: أخبرنا هناد بن السري. ثلاثتهم - أحمد بن حنبل، وأحمد بن يونس، وهناد - عن أبي معاوية، عن الأعمش، عن ابن حيان يعني يزيد، فذكره.","vol":"5","page":68},{"text":"<span data-type=\"title\" id=toc-598>ترجمة الأبواب التي أولها سين، ولم ترد في حرف السين</span>\n\n(السَّلَمُ) في كتاب البيع من حرف الباء.\n(السَّعْي) في كتاب الحَجِّ من حرف الحاء.\n(السَّرِقَةُ) في كتاب الحُدُود من حرف الحاء.\n(السُّتُورُ) في كتاب الزِّينَة من حرف الزاي.\n(السَّحورُ) في كتاب الصَّوم من حرف الصاد.\n(السَّلامُ) في كتاب الصُّحبَة من حرف الصاد.\n(السِّواك) في كتاب الطهارة من حرف الطاء.\n(السَّبُّ) في كتاب اللَّعن من حرف اللام.\n(السُّؤال) في كتاب القناعة من حرف القاف.","vol":"5","page":69},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-599>حرف الشين</span>، وفيه ثلاث كتب\nكتابُ الشَّراب، كتاب الشَّركَة، كتاب الشِّعْر\n<span data-type=\"title\" id=toc-600>الكتاب الأول: في الشَّرَاب</span>، وفيه بابان\nالباب الأول: في آداب الشُّرب، وفيه ستة فصول\n<span data-type=\"title\" id=toc-602>الفصل الأول: في الشُّرب قائمًا</span>\n<span data-type=\"title\" id=toc-603>جوازه</span>\n٣٠٧٩ - (خ م ت س) عبد الله بن عباس﵄ - قال: «سَقيتُ النبيَّ - ﷺ- من زَمْزَمَ، فَشَرِبَ وهو قائم» .\nوفي رواية «اسْتَسقى وهو عند البَيْت فأتيتُهُ بدَلو» زاد في رواية «فحلف عِكْرمَةُ: ما كان ⦗٧١⦘ يومئذ إلا على بعير» أخرجه البخاري ومسلم. وفي رواية الترمذي والنسائي «أن النبيَّ - ﷺ- شَرِب من زمزمَ وهو قائم» (١) .\n_________\n(١) رواه البخاري ١٠ / ٧٥ في الأشربة، باب الشرب قائمًا، وفي الحج، باب ما جاء في زمزم، ومسلم رقم (٢٠٢٧) في الأشربة، باب في الشرب من زمزم قائمًا، والترمذي رقم (١٨٨٣) في الأشربة، باب ما جاء في الرخصة في الشرب قائمًا، والنسائي ٥ / ٢٣٧ في الحج، باب الشرب من زمزم، وباب الشرب من زمزم قائمًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه الحميدي (٤٨١)، أحمد (١/٢٢٠) (١٩٠٣) قالا: حدثنا سفيان بن عيينة. وفي (١/٢٤٣) (٢١٨٣) قال أحمد: حدثنا هاشم، قال: حدثنا شعبة. وفي (١/٢٤٩) (٢٢٤٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٢٨٧) (٢٦٠٨) قال: حدثني علي بن إسحاق، قال: أخبرنا عبد الله (ح) وعتاب، قال: حدثنا عبد الله، وفي (١/٣٤٢) (٣١٨٦) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان الثوري، وفي (١/٣٦٩) (٣٤٩٧) قال: حدثنا عبدة بن سليمان، وفي (١/٣٧٢) (٣٥٢٩) قال: حدثنا روح، قال: حدثنا حماد والبخاري (٢/١٩١) قال: حدثنا محمد هو ابن سلام قال: أخبرنا الفزاري. وفي (٧/١٤٣) قال: حدثنا أبو نعيم، قال: حدثنا سفيان الثوري. ومسلم (٦/١١١) قال: حدثنا أبو كامل الجحدري، قال: حدثنا أبو عوانة (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا سفيان بن عيينة (ح) وحدثنا سريح بن يونس قال: حدثنا هشيم. (ح) وحدثني عبيد الله بن معاذ، قال: حدثنا أبي قال: حدثنا شعبة (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر (ح) وحدثني محمد بن المثنى، قال: حدثنا وهب بن جرير.\nكلاهما عن شعبة. وابن ماجة (٣٤٢٢) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر. والترمذي في الشمائل (٢٠٨) قال: حدثنا علي بن حجر، قال حدثنا ابن المبارك. والنسائي (٥/٢٣٧) قال: أنبأنا يعقوب بن أبراهيم قال: حدثنا هشيم. وفي (٥/٢٣٧) قال: أخبرنا علي بن حجر، قال: أنبأنا عبد الله بن المبارك وابن خزيمة (٢٩٤٥) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان بن عيينة.\nعشرتهم - سفيان بن عيينة، وشعبة، وعبد الله بن المبارك، وسفيان الثوري، وعبدة بن سليمان، وحماد، ومروان بن معاوية الفزاري، وأبو عوانة، وهشيم، وعلي بن مسهر - عن عاصم الأحول.\n٢- وأخرجه أحمد (١/٢١٤) (١٨٣٨) ومسلم (٦/١١١) قال: حدثني يعقوب الدورقي وإسماعيل بن سالم والترمذي (١٨٨٢) وفي الشمائل (٢٠٦) قال: حدثنا أحمد بن منيع. والنسائي (٥/٢٣٧) قال: أخبرنا زياد بن أيوب.\nخمستهم - أحمد بن حنبل. ويعقوب، وإسماعيل بن سالم، وأحمد بن منيع، وزياد - عن هشيم، قال: حدثنا عاصم الأحول، ومغيرة.\nكلاهما - عاصم الأحول، ومغيرة - عن الشعبي، فذكره.\nرواية هشيم، والثوري: ليس فيها من دلو.\nورواية هاشم، ومعاذ عن شعبة: «سقيت رسول الله -ﷺ- من زمزم فشرب قائما، واستسقى وهو عند البيت» .\nورواية ابن المبارك، وعبدة، والفزاري، وأبي عوانة، وعلي بن مسهر، «سقيت رسول الله -ﷺ- من زمزم، فشرب وهو قائم» .\nورواية حماد «جاء رسول الله -ﷺ- لماء زمزم، فسقيناه، فشرب قائما» .","vol":"5","page":70},{"text":"٣٠٨٠ - (ت) عبد الله بن عمر - ﵄ - قال: «لقد كنَّا نأكُلُ على عهد رسول الله - ﷺ- ونحن نَمشي، ونشربُ ونحن قيام» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٨١) في الأشربة، باب ما جاء في النهي عن الشرب قائمًا، ورواه أيضًا ابن ماجة رقم (٣٣٠١) في الأطعمة، باب الأكل قائمًا، من حديث عمرو بن شعيب عن أبيه عن جده عبد الله بن عمرو بن العاص ﵄، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٠٨) (٥٨٧٤) قال: حدثنا عبد الله بن محمد بن أبي شيبة. قال عبد الله بن أحمد: وسمعته أنا من عبد الله بن محمد بن أبي شيبة وعبد بن حميد (٧٨٥) قال: حدثني ابن أبي شيبة. والدارمي (٢١٣٢) قال: أخبرنا أبو بكر بن أبي شيبة. وابن ماجة (٣٣٠١) قال: حدثنا أبو السائب سلم ابن جنادة. والترمذي (١٨٨٠) قال: حدثنا أبو السائب سلم بن جنادة الكوفي.\nكلاهما - عبد الله بن محمد أبو بكر بن أبي شيبة، وسلم بن جنادة - قالا: حدثنا حفص بن غياث، عن عبيد الله بن عمر، عن نافع، فذكره.\nوقال الترمذي: هذا حديث صحيح غريب من حديث عبيد الله بن عمر، عن نافع، عن ابن عمر، وروى عمران بن جرير هذا الحديث عن أبي اليرزي، عن ابن عمر، وأبو اليرزي اسمه يزيد بن عطارد.","vol":"5","page":71},{"text":"٣٠٨١ - (خ د س) النزال بن سبرة قال: «أتى علي باب الرَّحبة فشرب قائما، وقال: إِني رأيتُ رسولَ الله - ﷺ- فعل كما رأيتُموني فعلتُ» أخرجه البخاري.\nوفي رواية أبي داود: أن عليًا دعا بماء فشربه وهو قائم، ثم قال: «إن رجالًا يكره أحدُهم أن يفعلَ هذا، وقد رأَيتُ رسول الله - ﷺ- يفعلُ مثل ما رأيتموني فعلتُ» .\nوفي رواية النسائي: «أن عليًا بن أبي طالب صلى الظهر، ثم قعد في حوائج ⦗٧٢⦘ الناس، فلما حضرت العصرُ أُتي بِتَوْر من ماء، فأخذ منه كفًا، فمسح وجهه وِذِرَاعهُ ورأسَهُ، ورِجليْهِ، ثم أخذ فَضْلَهُ فشَرِبَ قائمًا، ثم قال: إنَّ ناسًا يَكْرُهون هذا، وقد رأيتُ رسولَ الله - ﷺ- يفعله، وهذا وُضوءُ من لم يُحدِث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَوْر): التور: إناء صغير يشرب فيه.\n_________\n(١) رواه البخاري ١٠ / ٧١ في الأشربة، باب الشرب قائمًا، وأبو داود رقم (٣٧١٨) في الأشربة، باب في الشرب قائمًا، والنسائي ١ / ٨٤ و٨٥ في الطهارة، باب صفة الوضوء من غير حدث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٧٨) (٥٨٣) قال: حدثنا محمد بن فضيل، عن الأعمش. وفي (١/١٢٣) (١٠٠٥) قال: حدثنا وكيع، قال: حدثني شعبة. وفي (١/١٣٩) (١١٧٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٣٩) (١١٧٤) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (١/١٤٤) (١٢٢٢) قال: حدثنا يزيد، قال: أنبأنا مسعر. وفي (١/١٥٣) (١٣١٥) قال: حدثنا بهز، قال: حدثنا شعبة. والبخاري (٧/١٤٣) قال: حدثنا أبو نعيم، قال: حدثنا مسعر. وفيه (٧/١٤٣) قال: حدثنا آدم، قال: حدثنا شعبة. وأبو داود (٣٧١٨) قال: حدثنا مسدد، قال: حدثنا يحيى، عن مسعر بن كدام. والترمذي في الشمائل (٢٠٩) قال: حدثنا أبو كريب محمد بن العلاء ومحمد بن طريف الكوفي، قالا: أنبأنا ابن الفضيل، عن الأعمش. وعبد الله بن أحمد (١/٩٥١) (١٣٦٦) قال: حدثني أبو خيثمة، وحدثنا إسحاق بن إسماعيل، قالا: حدثنا جرير، عن منصور. وفي (١/١٥٩) (١٣٧٢) قال: حدثنا أبو عبد الرحمن عبد الله بن عمر، قال: حدثنا ابن فضيل، عن الأعمش.\nوالنسائي (١/٨٤) وفي الكبرى (١٣٢) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد، قال: حدثنا شعبة. وابن خزيمة (١٦) قال: حدثنا محمد بن بشار بندار، قال: حدثنا محمد يعني ابن جعفر، قال: حدثنا شعبة (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير، عن منصور بن المعتمر. (ح) وحدثنا يوسف بن موسى، قال: حدثنا الفضل بن دكين وعبيد الله بن موسى، عن مسعر. وفي (٢٠٢) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير (ح) وحدثنا محمد بن رافع، قال: حدثنا حسين بن علي الجعفي، عن زائدة. كلاهما عن منصور.\nأربعتهم - الأعمش، وشعبة، ومسعر، ومنصور - عن عبد الملك بن ميسرة، عن النزال بن سبرة، فذكره.","vol":"5","page":71},{"text":"٣٠٨٢ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: «رأيتُ رسولَ الله - ﷺ- يشرب قائمًا وقاعدًا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٨٤) في الأشربة، باب ما جاء في الرخصة في الشرب قائمًا، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح، وفي هذه الأحاديث في هذا الباب دلالة على جواز الأكل والشرب قائمًا، وفي الباب الذي يليه النهي عنهما، وقد جمع بعض العلماء بينهما بأن أحاديث النهي على كراهة التنزيه، وأحاديث الجواز على بيانه، وهي طريقة الخطابي وابن بطال وغيرهما، وقال الحافظ ابن حجر: وهذا أحسن المسالك وأسلمها، وأبعدها عن الاعتراض، وقد أشار الأثرم إلى ذلك أخيرًا، فقال: إن ثبتت الكراهة حملت على الإرشاد والتأديب، لا على التحريم، وبذلك جزم الطبري، وأيده بأنه لو كان جائزًا ثم حرمه، أو كان حرامًا ثم جوزه، لبين النبي ﷺ ذلك بيانًا واضحًا، فلما تعارضت الأخبار بذلك جمعنا بينهما بهذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (١٨٨٣) قال: ثنا محمد بن جعفر عن حسين المعلم عن عمرو بن شعيب، عن أبيه، عن جده، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":72},{"text":"٣٠٨٣ - (ط) أبو جعفر القاري قال: «رأيتُ عبد الله بن عمر يشرب قائمًا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٢٦ في صفة النبي ﷺ، باب ما جاء في شرب الرجل وهو قائم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٧٨٥) قال: عن أبي جعفر القارئ.","vol":"5","page":72},{"text":"٣٠٨٤ - (ط) محمد بن شهاب «أن عائشة وسعد بن أَبي وقاص كانا لا يَريَان بشُرب الإِنسان وهو قائم بأسًا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٢٦ في صفة النبي ﷺ، باب ما جاء في شرب الرجل وهو قائم، وهو مرسل، فإن محمد بن شهاب الزهري لم يدرك عائشة ولا سعد بن أبي وقاص، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك الموطأ (١٧٨٥) قال: عن ابن شهاب.","vol":"5","page":73},{"text":"٣٠٨٥ - (ط) مالك بن أنس قال: «بلغني أن عمر وعليًا وعثمانَ - ﵃ كانوا يشربون قِيامًا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٥٢ في صفة النبي ﷺ، باب ما جاء في شرب الرجل وهو قائم، وإسناده منقطع، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك الموطأ بلاغا (١٧٨٤) .","vol":"5","page":73},{"text":"٣٠٨٦ - (ط) عامر بن عبد الله بن الزبير عن أَبيه «أنه كان يشرب قائمًا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٢٦ في صفة النبي ﷺ، باب ما جاء في شرب الرجل وهو قائم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (١٧٨٦) قال: عن عامر بن عبد الله بن الزبير، عن أبيه، فذكره.","vol":"5","page":73},{"text":"<span data-type=\"title\" id=toc-604>المنع منه</span>\n٣٠٨٧ - (م ت د) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- نهى عن الشُّربِ قائمًا، قال: قلنا لأنس: فالأكلُ؟ قال: ذلك أشدُّ، أَو قال شَر وأَخبثُ» أخرجه مسلم والترمذي، وأخرجه أبو داود إلى قوله: «قائمًا» ولم يذكر الأكلَ (١) .\n_________\n(١) رواه مسلم رقم (٢٠٢٤) في الأشربة، باب كراهية الشرب قائمًا، والترمذي رقم (١٨٨٠) في الأشربة، باب ما جاء في النهي عن الشرب قائمًا، وأبو داود رقم (٣٧١٧) في الأشربة، باب في الشرب قائمًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١١٨) قال: حدثنا وكيع، وفي (٣/١٤٧) قال: حدثنا أزهر بن القاسم. وفي (٣/٢١٤) قال: حدثنا عبد الملك بن عمرو. ومسلم (٦/١١٠) قال: حدثنا قتيبة بن سعيد، وأبو بكر بن أبي شيبة، قالا: حدثنا وكيع. وأبو داود (٣٧١٧) قال: حدثنا مسلم بن إبراهيم.\nأربعتهم - وكيع، وأزهر، وعبد الملك، ومسلم، قالوا: حدثنا هشام الدستوائي.\n٢- وأخرجه أحمد (٣/١٣١) قال: حدثنا محمد بن جعفر، ومحمد بن بكر. ومسلم (٦/١١٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الأعلى. وابن ماجة (٣٤٢٤) قال: حدثنا حميد بن مسعدة، قال: حدثنا بشر بن المفضل. والترمذي (١٨٧٩) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي.\nخمستهم - ابن جعفر، وابن بكر، وعبد الأعلى، وبشر، وابن أبي عدي - عن سعيد بن أبي عروبة.\n٣- وأخرجه أحمد (٣/١٨٢، ٢٧٧) قال: حدثني يحيى، عن شعبة.\n٤- وأخرجه أحمد (٣/١٩٩) قال: حدثنا عبد الواحد. وفي (٣/٢٥٠) قال: حدثنا عفان. وفي (٣/٢٩١) قال: حدثنا بهز. والدارمي (٢١٣٣) قال: أخبرنا مسلم بن إبراهيم. ومسلم (٦/١١٠) قال: حدثنا هداب بن خالد.\nخمستهم - عبد الواحد، وعفان، وبهز، ومسلم، وهداب - قالوا: حدثنا همام بن يحيى.\nأربعتهم - هشام، وسعيد، وشعبة، وهمام - عن قتادة، فذكره.","vol":"5","page":73},{"text":"٣٠٨٨ - (م) أبو سعيد الخدري - ﵁ - «أن النبي - ﷺ- زجر عن الشُّرب قائمًا» وفي رواية «نَهَى» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٠٢٥) في الأشربة، باب كراهية الشرب قائمًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢) قال: حدثنا وكيع، قال: حدثنا همام. وفي (٣/٤٥) قال: حدثنا محمد بن جعفر، وروح، قالا: حدثنا سعيد (ح) وعبد الوهاب، عن سعيد. وفي (٣/٥٤) قال: حدثنا وكيع، وعفان، وعبد الصمد، قالوا: حدثنا همام. ومسلم (٦/١١٠) قال: حدثنا هداب بن خالد، قال: حدثنا همام. (ح) وحدثنا زهير بن حرب، ومحمد بن المثنى، وابن بشار، قالوا: حدثنا يحيى بن سعيد، قال: حدثنا شعبة.\nثلاثتهم - همام، وسعيد، وشعبة - عن قتادة، عن أبي عيسى الأسواري، فذكره.","vol":"5","page":74},{"text":"٣٠٨٩ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يَشْرَبَنَّ أحد منكم قائمًا، فَمن نَسِيَ فلْيَستقئ (١)» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليستقئ): أمر بالقيء، واستقاء: إذا تقيأ.\n_________\n(١) قال النووي: اعلم أن هذه الأحاديث قد أشكل معناها على بعض العلماء، حتى قال فيها أقوالًا باطلة، وزاد حتى تجاسر، ورام أن يضعف بعضها وادعى فيها دعاوى باطلة، لا غرض لنا في ذكرها، ولا وجه لإشاعة الأباطيل والغلطات في تفسير السنن، بل نذكر الصواب، ويشار إلى التحذير من الاغترار بما خالفه، وليس في هذه الأحاديث - بحمد الله تعالى - إشكال، ولا فيها ضعف، بل كلها صحيحة، والصواب فيها: أن النهي فيها محمول على كراهة التنزيه، وأما شربه ﷺ قائمًا فبيان للجواز، فلا إشكال ولا تعارض، وهذا الذي ذكرناه يتعين المصير إليه، وأما من زعم نسخًا أو غيره، فقد غلط غلطًا فاحشًا، وكيف يصار إلى النسخ مع إمكان الجمع بين الأحاديث لو ثبت التاريخ، وأنى له بذلك؟! والله أعلم.\n(٢) رقم (٢٠٢٦) في الأشربة، باب كراهية الشرب قائمًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/١١٠) قال: حدثني عبد الجبار بن العلاء. قال: حدثنا مروان، يعني الفزاري. قال: حدثنا عمر بن حمزة. قال: أخبرني أبو غطفان المري، فذكره.\n- وعن رجل، عن أبي هريرة. قال: قال رسول اللهﷺ-: «لو يعلم الذي يشرب وهو قائم ما في بطنه لاستقاءه» .\nأخرجه أحمد (٢/٢٨٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري، عن رجل، فذكره.\n* أخرجه أحمد (٢/٢٨٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الأعمش، عن أبي صالح، عن أبي هريرة، عن النبي -ﷺ- كمثل حديث الزهري.\n- وعن أبي زياد الطحان. قال: سمعت أبا هريرة، «عن النبي -ﷺ- قال لرجل رآه يشرب قائما: قيء. قال: لم؟ قال: أتحب أن تشرب مع الهر؟ قال: لا: قال: فقد شرب معك شر منه، الشيطان» .\nأخرجه أحمد (٢/٣٠١) قال: حدثنا محمد بن جعفر. (ح) وحدثنا حجاج. والدارمي (٢١٣٤) قال: أخبرنا سعيد بن الربيع.\nثلاثتهم - محمد بن جعفر، وحجاج، وسعيد - عن شعبة، عن أبي زياد الطحان، فذكره.","vol":"5","page":74},{"text":"٣٠٩٠ - (ت) الجارود بن المعلى - ﵁ -: «أن النبي - ﷺ- نهى عن الشُّرب قائمًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٨٢) في الأشربة، باب ما جاء في النهي عن الشرب قائمًا، وفي سنده أبو مسلم الجذمي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، أقول: ولكن يشهد له الأحاديث التي قبله في الباب، فهو بها حسن، ولذلك حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٨٨١) قال: حدثنا حميد بن مسعدة، قال: حدثنا خالد بن الحارث، عن سعيد، عن قتادة، عن أبي مسلم، فذكره.\nقال الترمذي: هذا حديث حسن غريب. تحفة الأشراف (٣١٧٧) .","vol":"5","page":74},{"text":"<span data-type=\"title\" id=toc-605>الفصل الثاني: في الشرب من أفواه الأسقية</span>\n<span data-type=\"title\" id=toc-606>جوازه</span>\n٣٠٩١ - (ت) عبد الله بن أنيس - ﵁ - قال: «رأيتُ رسولَ الله -ﷺ- قام إلى قِرْبَة فَخَنَثَها، ثم شَرِب من فَمِها (١)» أخرجه الترمذي. وقال: هذا الحديث ليس إسناده بصحيح (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فخنثها): الاختناث: أن تكسر شفة القِربة وتشرب منها، قيل: إن الشراب فيها كذلك إذا دام مما يغير ريحها، وقد جاء في حديث آخر إباحة ذلك، فيحتمل أن يكون النهي عن السقاء الكبير دون الإداوة ونحوها، أو أنه أباحه للضرورة والحاجة إليه، والنهي لئلا يكون عادة. وقيل: إنما نهاه لسعة فم السقاء، لئلا ينصب الماء عليه، أو أنه يكون الثاني ناسخًا للأول.\n_________\n(١) في نسخ الترمذي المطبوعة: من فيها، وهما بمعنى واحد.\n(٢) رقم (١٨٩٢) في الأشربة، باب ما جاء في الرخصة في اختناث الأسقية، وإسناده ضعيف، ولكن يشهد له حديث كبشة الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٧٢١) قال: حدثنا نصر بن علي، قال: حدثنا عبد الأعلى، قال: حدثنا عبيد الله بن عمر. و«الترمذي» ١٨٩١٠) قال: حدثنا يحيى بن موسى، قال: حدثنا عبد الرزاق، قال: أخبرنا عبد الله بن عمر.\nكلاهما - عبيد الله، وعبد الله - عن عيسى بن عبد الله بن أنيس، فذكره. وقال الترمذي: هذا حديث ليس إسناده بصحيح، وعبد الله بن عمر العمري، يضعف في الحديث، ولادري سمع من عيسى أم لا.","vol":"5","page":75},{"text":"٣٠٩٢ - (ت) كبشة الأنصارية (١) امرأة رجل من الأنصار - ﵂ - قالت: «دَخل عليَّ رسولُ الله - ﷺ- فَشَرِبَ من في قِرْبَة مُعلَقة قائمًا، فقمتُ إلى فمها فقطعتهُ» أخرجه الترمذي (٢) .\nوزاد رزين «فاتَّخذتُه رَكَوَة أشرب بها» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَكوة): الرَّكوة: دلو صغير يشرب فيه، وكثيرًا ما تستصحبه الصوفية في طريقهم، والرَّجَّالة في أسفارهم. و«الإداوة» نحو منه، وقيل: هي السطيحة.\n_________\n(١) هي كبشة - ويقال لها: كبيشة - بنت ثابت بن المنذر الأنصارية، أخت حسان بن ثابت الأنصاري ويقال لها: البرصاء.\n(٢) رقم (١٨٩٣) في الأشربة، باب رقم (١٨)، ورواه أيضًا ابن ماجة رقم (٣٤٢٣) في الأشربة، باب الشرب قائمًا، ورواه الترمذي أيضًا في \" الشمائل \" رقم (٢١٣)، باب ما جاء في صفة شرب رسول الله ﷺ، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٥٤) . «أحمد» (٦/٤٣٤) . و«ابن ماجة» (٣٤٢٣) قال: حدثنا محمد بن الصباح. و«الترمذي» (١٨٩٢) وفي الشمائل (٢١٢) قال: حدثنا ابن أبي عمر.\nأربعتهم - الحميدي،وأحمد، ومحمد بن الصباح، وابن أبي عمر - عن سفيان بن عيينة، عن يزيد بن يزيد بن جابر،عن عبد الرحمن بن أبي عمرة فذكره.\n* أخرجه أحمد (٦/٤٣٤) قال: حدثنا سفيان بن عيينة، عن يزيد بن يزيد بن جابر الأنصاري، عن جده له، فذكره ولم يذكر - عبد الرحمن بن أبي عمرة.\n(*) في رواية الحميدي: ربما قال سفيان «كبشة أو كبيشة» وأكثر ذلك يقول «كبيشة» .وقال الترمذي: هذا حديث حسن صحيح غريب، ويزيد بن يزيد بن جابر هو أخو عبد الرحمن بن زيد بن جابر، وهو أقدم منه موتا.","vol":"5","page":76},{"text":"٣٠٩٣ - (د) عيسى بن عبد الله - رجل من الأنصار - ﵀ - عن أبيه «أن رسولَ الله - ﷺ- دعا يومَ أُحد بإدَاوَة، فقال: اخنَثْ فمَ الإِدَوَاةِ ففعلتُ، فشَرب من فمها» . وفي نسخة «اخنَث فمَ الإداوة، ثم اشرب من فمها» . أخرجه أَبو داود (١) .\n_________\n(١) رقم (٣٧٢١) في الأشربة، باب في اختناث الأسقية من حديث عبيد الله بن عمر بن حفص بن ⦗٧٦⦘ عاصم بن عمر بن الخطاب عن عيسى بن عبد الله ... الخ، وفي بعض النسخ: عن عبد الله بن عمر بن حفص بن عاصم بن عمر، والمنذري رجح أن يكون عبد الله بن عمر بن حفص بن عاصم ابن عمر المكبر، وهو ضعيف، أقول: ويشهد له الحديث الذي قبله.\nوأحاديث الباب تدل على جواز الشرب من في القربة، وأحاديث الباب الذي بعده تدل على المنع، وقد جمع بعض العلماء بينهما، بأن أحاديث الباب لبيان الجواز، وأن النهي في الباب الذي بعده للتنزيه، وقال غيرهم غير ذلك، وانظر أقوال العلماء حول هذا الموضوع في \" الفتح \" ١٠ / ٧٩، ٨٠ في الأشربة، باب اختناث الأسقية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧٢١) قال: ثنا نصر بن علي، قال: ثنا عبد الأعلى، قال: ثنا عبيد الله بن عمر، عن عيسى بن عبد الله، فذكره.","vol":"5","page":76},{"text":"<span data-type=\"title\" id=toc-607>المنع منه</span>\n٣٠٩٤ - (خ م د ت) أبو سعيد الخدري - ﵁ - أن النبيَّ - ﷺ-: «نهى عن اختِناثِ الأسْقِيةِ: أن يُشرَبَ مِن أَفوَاهِهَا» .\nقال في رواية: «واختناثُها: أن يُقْلَبَ رأسُها ثم يُشْرَبَ منه» أخرجه البخاري ومسلم وأبو داود والترمذي، إلا أن الترمذي أَخرجه عن عبيد الله بن عبد الله عن أبي سعيد رواية: «أنه نهى عن اختناثِ الأسقِيَةِ» وأخرجه أبو داود إلى قوله: «الأسقية» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأسقية): جمع سقاء، وهي ظرف الماء إذا كان من جلد.\n_________\n(١) رواه البخاري ١٠ / ٧٨ في الأشربة، باب اختناث الأسقية، ومسلم رقم (٢٠٢٣) في الأشربة، باب في آداب الطعام والشراب وأحكامها، وأبو داود رقم (٣٧٢٠) في الأشربة، باب في اختناث الأسقية، والترمذي رقم (١٨٩١) في الأشربة، باب ما جاء في النهي عن اختناث الأسقية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٦)، ومسلم (٦/١١٠)، قال: حدثنا عمرو الناقد، وأبو داود (٣٧٢٠) قال: حدثنا مُسَدد. والترمذي (١٨٩٠) قال: حدثنا قتيبة. أربعتهم - أحمد بن حنبل، وعمرو الناقد، ومُسدد، وقُتيبة- قالوا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٦٧) قال: حدثنا يزيد، وأبو النضر. والدارمي (٢١٢٥) قال: أخبرنا يزيد بن هارون. والبخاري (٧/١٤٥) قال: حدثنا آدم.\nثلاثتهم - يزيد، وأبو النضر، وآدم- عن ابن أبي ذئب.\n٣ - وأخرجه أحمد (٣/٦٩) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله (ح)، وعتاب، قال: حدثنا عبد الله. والبخاري (٧/١٤٥) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. ومسلم (٦/١١٠) قال: حدثني حَرملة بن يحيى، قال: أخبرنا ابن وهب، وابن ماجة (٣٤١٨)، قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب. كلاهما - عبد الله بن المبارك، وابن وهب- عن يونس.\n٤ - وأخرجه أحمد (٣/٩٣)، ومسلم (٦/١١٠)، قال: حدثنا عبد بن حميد. كلاهما - أحمد، وعبد- عن عبد الرزاق، عن معمر.\nأربعتهم - سفيان، وابن أبي ذئب، ويونس، ومعمر- عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.\n- وعن عطاء بن يزيد عن أبي سعيد الخدري، قال: «نهى رسول الله -ﷺ-، عن اختناث الأسقية» .\nأخرجه أحمد (٣/٩٣) قال: حدثنا عبد الأعلى، عن معمر، عن الزهري، عن عطاء ين يزيد، فذكره.\n- وعن عبيد الله بن عبد الله بن عتبة، عن أبي سعيد الخدري، أنه قال:\n«نهى رسول الله -ﷺ- عن الشرب من ثُلْمَةِ القدح، وأن يُنفخ في الشراب» .\nوأخرجه أحمد (٣/٨٠) قال: حدثنا هارون - وقال عبد الله بن أحمد: وسمعته أنا من هارون -. وأبو داود (٣٧٢٢) قال: حدثنا أحمد بن صالح.\nكلاهما - هارون، وابن صالح- قالا: حدثنا عبد الله بن وهب، قال: أخبرني قُرة بن عبد الرحمن، عن ابن شهاب، عن عبيد؟الله بن عبد الله بن عتبة، فذكره.","vol":"5","page":77},{"text":"٣٠٩٥ - (خ م) أبو هريرة - ﵁ - «نهى رسولُ الله - ﷺ ⦗٧٨⦘ أن يَشربَ من فيِّ السِّقاءِ والقِرْبة، وأن يَمنَعَ جارَهُ أن يَغْرِزَ خشبة في جِدَاره» أَخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِن في السقاء): إنما نهي عن الشرب من في السقاء من أجل ما يخاف من أذى عساه يكون فيه لا يراه الشارب، حتى يدخل جوفه، فاستحب أن يشرب من إناء ظاهر يُبصره.\n_________\n(١) رواه البخاري ١٠ / ٧٨ و٧٩ في الأشربة، باب الشرب من فم السقاء، ومسلم رقم (١٦٠٩) في المساقاة، باب غرز الخشب في جدار الجار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٤١) قال: ثنا سفيان، قال: ثنا أيوب السختياني، وأحمد (٢/٢٣٠، ٤٨٧) قال: حدثنا إسماعيل، قال: أخبرنا أيوب، وفي (٢/٢٤٧) قال: حدثنا سفيان، عن أيوب، وفي (٢/٣٢٧) قال: حدثنا عبد الصمد، قال: حدثنا حماد. وفي (٢/٣٥٣) قال: حدثنا يونس، قال: حدثنا حماد يعني ابن زيد، عن أيوب، والدارمي (٢١٢٤) قال: أخبرنا مسلم بن إبراهيم، قال: حدثنا وهيب، عن خالد الحذاء. والبخاري (٧/١٤٥) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. قال: حدثنا أيوب، و(ح) وحدثنا مسدد. قال: حدثنا إسماعيل، قال: أخبرنا أيوب، وابن ماجة (٣٤٢٠) قال: حدثنا بشر بن هلال الصواف. قال: حدثنا عبد الوارث بن سعيد، عن أيوب.\nكلاهما - أيوب، وخالد الحذاء- عن عكرمة، فذكره.","vol":"5","page":77},{"text":"٣٠٩٦ - (خ د) عبد الله بن عباس - ﵄ - «أن رسولَ الله -ﷺ- نهى أن يَشرب من في السِّقاءِ والقِربِة» . أخرجه البخاري.\nوأخرجه أبو داود، وزاد: «وعن ركوب الجلاَّلة والمجثَّمة»، قال أبو داود: «الجلاَّلة» التي تأكل العذرة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجلالة): الناقة التي تأكل الجَلَّة، وهي في الأصل: البعر، وأراد بها هاهنا: العذرة، فاستعارها للعذرة.\n(المُجَثَّمة): الجثوم في الأصل: أن يبرك الإنسان على ركبتيه. والمراد ⦗٧٩⦘ بالمجثمة هاهنا: التي تصبر للقتل.\nوالمصبورة: التي تترك بين يدي القاتل ليرميها بشيء فيقتلها به من غير ذبح.\n_________\n(١) رواه البخاري ١٠ / ٧٩ في الأشربة، باب الشرب من فم السقاء، وأبو داود رقم (٣٧١٩) في الأشربة، باب الشراب من فم السقاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢٢٦) (١٩٨٩) قال: حدثنا يحيى، عن هشام. وفي (١/٢٤١) (٢١٦١) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، وفي (١/٢٩٣) (٢٦٧١) قال: حدثني معاذ بن هشام، قال: حدثنا أبي. وفي (١/٣٢١) (٢٩٥٢) قال: حدثنا عبد الصمد، قال: حدثنا هشام. وفي (١/٣٣٩) (٣١٤٢) قال: حدثنا محمد بن جعفر، وأبو عبد الصمد، قالا: حدثنا شعبة. وفي (١/٣٣٩) (٣١٤٣) قال: حدثنا أبو عبد الصمد، قال: حدثنا سعيد. و«الدارمي» (١٩٨١)، (٢١٢٣) قال: حدثنا عفان، قال: حدثنا حماد. وفي (٢٠٠٧) قال: حدثنا أبو زيد سعيد بن الربيع، قال: حدثنا هشام الدستوائي. و«أبو داود» (٣٧١٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، وفي (٣٧٨٦) قال: حدثنا ابن المثنى، قال: حدثني أبو عامر، قال: حدثنا هشام. و«الترمذي» (١٨٢٥)، قال: حدثنا محمد بن بشار، قال: حدثنا معاذ ابن هشام، قال: حدثني أبي. (ح) قال محمد بن بشار: وحدثنا ابن أبي عدي، عن سعيد بن أبي عروبة. والنسائي (٧/٢٤٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا هشام. وابن خزيمة (٢٥٥٢) قال: حدثنا نصر بن مرزوق، قال: حدثنا أسد - يعني ابن موسى- قال: حماد بن سلمة.\nأربعتهم - هشام الدستوائي، وسعيد بن أبي عروبة، وشعبة، وحماد بن سلمة- عن قتادة.\n٢- وأخرجه البخاري (٧/١٤٥) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع، قال: حدثنا خالد.\nكلاهما - قتادة، وخالد الحذاء- عن عكرمة، فذكره.\n(*) رواية أبي عامر مختصرة على: النهي عن لبن الجلالة.\n(*) في رواية حماد بن سلمة: «... وعن ركوب الجلالة، والمُجثمة» .\n(*) رواية خالد الحذاء: «نهى النبي -ﷺ- عن الشرب من في السقاء» . مختصرا.","vol":"5","page":78},{"text":"<span data-type=\"title\" id=toc-608>الفصل الثالث: في التنفس عند الشرب</span>\n٣٠٩٧ - (ت) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- قال: «لا تشربوا واحدًا، كشُرب البعير، ولكن اشربوا مَثنى وثُلاث، وسَمُّوا الله إذا أنتم شَربتم، واحْمدوا الله إذا رَفعتم» .\nوفي رواية: «أن رسول الله - ﷺ- كان إذا شَرِبَ يَتَنَفَّس نَفَسين» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مثنى وثلاث): يقال: فعلت الشيء مثنى وثلاث، غير مصروفين: إذا فعلته مرتين مرتين، وثلاثًا ثلاثًا.\n_________\n(١) رقم (١٨٨٦) في الأشربة، باب ما جاء في التنفس في الاناء، وفي سنده ضعيف ومجهول، ولذلك قال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٨٨٥) قال: ثنا أبو كريب، قال: ثنا وكيع، عن يزيد بن سنان الجزري، عن عطاء بن أبي رباح، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث غريب، ويزيد بن سنان الجزري هو أبو فروة الرهاوي.","vol":"5","page":79},{"text":"٣٠٩٨ - (خ م ت د) أنس بن مالك - ﵁ - «أن ⦗٨٠⦘ رسول الله - ﷺ- كان يَتَنَفَّسُ إذا شرب ثلاثًا» أخرجه البخاري ومسلم والترمذي.\nولمسلم أيضًا والترمذي مثله، وزاد «ويقول: إنه أرْوَى وأبْرأُ وأمْرأُ» قال أنس: «وأنا أَتنفَّسُ في الشراب ثلاثًا» .\nوفي رواية أبي داود: «أن النبيَّ - ﷺ- كان إذا شرب تنفَّس ثلاثًا، وقال: هو أَهنأُ وأمرَأُ وأبْرَأُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أروى): من الري، وهو ذهاب العطش.\n(أبرأ): من البرأ، وهو ذهاب المرض، فإما أن يريد به أنه يبرئه من ألم العطش، أو أنه لا يكون منه مرض، فإنه قد جاء في حديث آخر «فإنه يورث الكباد، وهو مرض الكبد» .\n(أمْرأ): من الاستمراء، وهو ذهاب كظة الطعام وثقله.\n(أهنأ): من الشيء الهنيء، وهو اللذيذ الموافق للغرض، إنما نهي عن النفخ في الشراب: من أجل ما يخاف أن يبدر من فيه وريقه فيقع فيه، أو لرائحة رديئة تخرج منه فتعلق بالماء، وربما شرب بعده غيره فيتأذى به.\n_________\n(١) رواه البخاري ١٠ / ٨١ في الأشربة، باب الشرب بنفسين أو ثلاثة، ومسلم رقم (٢٠٢٨) في الأشربة، باب كراهة التنفس في الاناء، والترمذي رقم (١٨٨٥) في الأشربة، باب ما جاء في التنفس في الاناء، وأبو داود رقم (٣٧٢٧) في الأشربة، باب في الساقي متى يشرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٤) قال: ثنا يحيى بن سعيد. وفي (٣/١١٩) قال: ثنا وكيع. وفي (٣/١٢٨) قال: ثنا أبو عبيدة. وفي (٣/١٨٥) قال: ثنا عبد الرحمن. والدارمي (٢١٢٦) قال: نا أبو نعيم. والبخاري (٧/١٤٦) قال: ثنا أبو عاصم، وأبو نعيم. والبخاري (٧/١٤٦) قال: ثنا أبو عاصم، وأبو نعيم. ومسلم (٦/١١١) قال: ثنا قتيبة بن سعيد، وأبو بكر بن أبي شيبة، قالا: ثنا وكيع. وابن ماجة (٣٤١٦) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا ابن مهدي. والترمذي (١٨٨٤)، وفي الشمائل (٢١٣) قال: ثنا محمد بن بشار، قال: ثنا عبد الرحمن بن مهدي. والنسائي في الكبرى تحفة الأشراف (٤٩٨) عن إسماعيل بن مسعود، عن خالد. وعن إسحاق بن إبراهيم، عن وكيع.\nسبعتهم - يحيى بن سعيد، ووكيع، وأبو عبيدة، وابن مهدي، وأبو نعيم، وأبو عاصم، وخالد- عن عزرة ابن ثابت، عن ثمامة، فذكره.","vol":"5","page":79},{"text":"٣٠٩٩ - (خ م س ت) أبو قتادة - ﵁ - أن رسول الله - ﷺ- قال: «إذا شَرِبَ أحدُكم فلا يتنفَّس في الإناء، وإذا أتى الخلاءَ فلا يَمَسَّ ذكره بيمينه، وإذا تَمَسّح فلا يتمسَّحَ بيمينه» . أخرجه البخاري ومسلم والنسائي.\nوأخرجه الترمذي إلى قوله: «في الإناء» وقال النسائي: «في إنائه» . وللنسائي أيضًا: «أن النبي - ﷺ- نهى أن يتنفس في الإناء، وأَن يمَسَّ ذكرَه بيمينه» (١) .\n_________\n(١) رواه البخاري ١٠ / ٨٠ في الأشربة، باب النهي عن التنفس في الاناء، وفي الوضوء، باب النهي عن الاستنجاء باليمين، وباب لا يمس ذكره بيمينه، ومسلم رقم (٢٦٧) في الطهارة، باب النهي عن الاستنجاء باليمين، وفي الأشربة، باب كراهة التنفس في نفس الاناء، والترمذي رقم (١٨٩٠) في الأشربة، باب ما جاء في التنفس في الاناء، والنسائي ١ / ٤٣ و٤٤ في الطهارة، باب النهي عن الاستنجاء باليمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٢٨) قال: حدثنا سفيان، عن معمر، وأحمد (٤/٣٨٣)، (٥/٣١١) قال: حدثنا محمد بن أبي عدي، عن الحجاج بن أبي عثمان الصوف. وفي (٥/٢٩٥) قال: حدثنا عبد الوهاب الثقفي، عن أيوب. وفي (٥/٢٩٦) قال: حدثنا إسماعيل، قال: حدثنا الدستوائي. وفي (٥/٣٠٠) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. وفي (٥/٣٠٩) قال: حدثنا أبو سعيد مولى بني هاشم. قال: حدثنا حرب، يعني ابن شداد. وفي (٥/٣٠٩) . قال: حدثنا هاشم. قال: حدثنا شيبان. وفي (٥/٣١٠) قال: حدثنا يحيى بن سعيد. قال: حدثنا هشام. والدارمي (٦٧٩) قال: أخبرنا وهب بن جرير، ويزيد بن هارون، وأبو نعيم، عن هشام. وفي (٢١٢٨) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. والبخاري (١/٥٠) قال: حدثنا معاذ بن فضالة، قال: حدثنا هشام، هو الدستوائي، وفي (١/٥٠) قال: حدثنا محمد بن يوسف، قال: حدثنا الأوزاعي. وفي (٧/١٤٦) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. ومسلم (١/١٥٥) قال: حدثنا يحيى بن يحيى. قال: أخبرنا عبد الرحمن بن مهدي، عن همام. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا وكيع، عن هشام الدستوائي. وفي (١/١٥٥)، (٦/١١١) قال: حدثنا ابن أبي عمر، قال: حدثنا الثقفي، عن أيوب، وأبو داود (٣١) قال: حدثنا مسلم بن إبراهيم وموسى بن إسماعيل، قالا: حدثنا أبان. وابن ماجة (٣١٠) قال: حدثنا هشام بن عمار، قال: حدثنا عبد الحميد بن حبيب بن أبي العشرين. قال: حدثنا الأوزاعي. (ح) وحدثنا عبد الرحمن بن إبراهيم، قال: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي.\nوالترمذي (١٥) قال: حدثنا محمد بن أبي عمر المكي. قال: حدثنا سفيان بن عُيينة، عن معمر، وفي (١٨٨٩) قال: حدثنا إسحاق بن منصور. قال: حدثنا عبد الصمد بن عبد الوارث. قال: حدثنا هشام الدستوائي. والنسائي (١/٢٥) . وفي الكبرى (٢٨) قال: أخبرنا يحيى بن درست. قال: أنبأنا أبو إسماعيل، وهو القناد. وفي (١/٢٥) . وفي الكبرى (٢٩) قال: أخبرنا هناد بن السري، عن وكيع، عن هشام. وفي (١/٤٣) . وفي الكبرى (٤١) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. قال: أنبأنا هشام. وفي (١/٤٣) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا عبد الوهاب، عن أيوب، وفي الكبرى -تحفة الأشراف- (٩/١٢١٠٥) عن قتيبة، عن ابن أبي عدي، عن حجاج، وابن خزيمة (٦٨) قال: حدثنا علي بن خشرم، قال: حدثنا عيسى، يعني ابن يونس، عن معمر بن راشد، وفي (٧٨) قال: حدثنا محمد بن عبد الأعلى الصنعاني. قال: حدثنا بشر بن المفضل. قال: حدثنا هشام بن أبي عبد الله الدستوائي. وفي (٧٩) قال: حدثنا علي بن حُجر، قال: أخبرنا ابن المبارك، عن الأوزاعي، (ح) وحدثنا نصر بن مرزوق المصري، قال: حدثنا عمرو، يعني ابن أبي سلمة، عن الأوزاعي.\nعشرتهم - معمر بن راشد، والحجاج الصواف، وأيوب، وهشام بن أبي عبد الله الدستوائي، والأوزاعي، وحرب بن شداد، وشيبان، وهمام بن يحيى، وأبان بن يزيد، وأبو إسماعيل القناد- عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، فذكره.\n(*) في رواية عبد الحميد بن حبيب بن أبي العشرين عند ابن ماجة، ورواية عمرو بن أبي سلمة عند ابن خزيمة، ورواية أبي إسماعيل القناد، قال يحيى بن أبي كثير: حدثني عبد الله بن أبي قتادة.","vol":"5","page":81},{"text":"٣١٠٠ - (ط ت د) أبو المثنى الجهني - ﵀ - قال: كنتُ عند مروان بن الحَكم، فدخل عليه أبو سعيد، فقال له مروان: «أسمعتَ رسول الله - ﷺ- ينهى عن النَّفْخِ في الشَّراب؟» فقال له أبو سعيد: نعم، قال أبو سعيد: فقال رجل لرسول الله -ﷺ-: «إني لا أروى من نَفس واحد؟ فقال رسول الله -ﷺ-: فأبنِ القدحَ عن فيك، ثم تَنَفَّسْ، قال: فإني أَرى القَذَاةَ فيه؟ قال: فأهرِقْها» . أخرجه الموطأ.\nوفي رواية الترمذي «أن النبي - ﷺ- نهى عن النفخ في الشَّراب، فقال رجل القَذاةَ أراها في الإناء؟ قال: أَهرقْها، قال: فإني لا أروى من نَفَس واحد؟ قال: فأبِنِ القدحَ إذًا عن فيكَ» . ⦗٨٢⦘ وفي رواية أبي داود مختصرًا: «أن رسول الله - ﷺ - نهى أن يُشرَبَ من ثُلمة القدح، وأن يُنفَخَ في الشراب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَبِن القدح): إبانة القدح: فصله عن فيه، وذلك لئلا يبدو منه ما قلنا عند النفخ والتنفس.\n(القذاة): ما يقع في الإناء من تبن، أو عود، أو ورق ونحوه.\n(ثُلْمة القدح): إنما نهى عن الشرب من ثُلمة القدح، لأنه ربما تصبَّب الماء وسال قطره على وجهه وثوبه، لأن الثلمة لا تتماسك عليها شفة الشارب كما تتماسك على الصحيح، وقيل: لأن الثلمة مقعد الشيطان، وذلك أن الثلمة لا تكاد تتنظف فيكون شربه على غير نظافة، وذلك من فعل الشيطان.\n_________\n(١) رواه الموطأ ٢ / ٩٢٥ في صفة النبي ﷺ، باب النهي عن الشراب في آنية الفضة والنفخ في الشراب، والترمذي رقم (١٨٨٨) في الأشربة، باب ما جاء في كراهية النفخ في الشراب، وأبو داود رقم (٣٧٢٢) في الأشربة، باب الشرب من ثلمة القدح، ورواه ابن ماجة بمعناه من حديث أبي هريرة رقم (٣٤٢٧) في الأشربة، باب التنفس في الاناء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه مالك في الموطأ (٥٧٦)، وأحمد (٣/٢٦) قال: حدثنا يحيى بن سعيد. وفي (٣/٣٢) قال: حدثنا وكيع. وفي (٣/٥٧) قال: حدثنا عبد الرزاق. وعبد بن حميد (٩٨٠) قال: حدثني خالد بن مخلد. والدارمي (٢١٢٧) قال: نا إسحاق بن عيسى. وفي (٢١٣٩) قال: نا خالد بن مخلد و«الترمذي» (١٨٨٧) قال: ثنا علي بن خشرم، قال: نا عيسى بن يونس.\nستتهم - يحيى، ووكيع، وعبد الرزاق، وخالد، وإسحاق بن عيسى، وعيسى - عن مالك.\n٢- وأخرجه أحمد (٣/٦٨) قال: ثنا يونس، وسريح قالا: ثنا فليح.\nكلاهما - مالك، وفليح - عن أيوب بن حبيب مولى بن زهرة عن أبي المثنى الجهني، فذكره.\n(*) في المطبوع من سنن الدارمي (٢١٢٧) ٠ مالك عن أيوب بن حبيب، عن الزهري، عن أبي المثنى - وقوله- عن الزهري - لم ترد في جميع الروايات الحديث التي ذكرناها وقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":81},{"text":"٣١٠١ - (د ت) عبد الله بن عباس - ﵄ -: قال «نهى رسول الله - ﷺ- أن يُتنفَّس في الإناء، أَو يُنفخَ فيه» . أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٣٧٢٨) في الأشربة، باب في النفخ في الشراب والتنفس فيه، والترمذي رقم (١٨٨٩) في الأشربة، باب ما جاء في كراهية النفخ في الشراب، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٢٥) قال: حدثنا سفيان. و«أحمد» (١/٢٢٠) (١٩٠٧) قال: حدثنا سفيان. وفي (١/٣٠٩) (٢٨١٨) و(١/٣٥٧) (٣٦٦) قال: حدثنا عبد الرحمن بن مهدي، عن إسرائيل. و«الدارمي» (٢١٤٠) قال:أخبرنا عمرو بن عون، عن ابن عيينة. و«أبو داود» (٣٧٢٨) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا بن عيينة. و«ابن ماجة» (٣٢٨٨) و(٣٤٣٠) قال: حدثنا أبو كريب، قال: حدثنا عبد الرحيم بن عبد الرحمن المحاربي، قال: حدثنا شريك. وفي (٣٤٢٩) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا سفيان. و«الترمذي» (١٨٨٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة.\nثلاثتهم - سفيان، وإسرائيل، وشريك - عن عبد الكريم الجزري.\n٢- وأخرجه ابن ماجة (٣٤٢٨) قال: حدثنا بكر بن خلف أبو بشر، قال: حدثنا يزيد بن زريع، عن خالد الحذاء.\nكللاهما -عبد الكريم، وخالد - عن عكرمة، فذكره.\n(*) أخرجه أحمد (١/٣٥٧) (٣٣٦٦) قال: وحدثناه أبو نعيم عن عكرمة مرسلا. وحدثناه محمد بن سابق، أسنده عن ابن عباس وقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":82},{"text":"<span data-type=\"title\" id=toc-609>الفصل الرابع: في ترتيب الشاربين</span>\n٣١٠٢ - (خ م ط ت د) أنس بن مالك - ﵁ - «أنه رأى رسولَ الله - ﷺ- يشرب لبنًا، وأتَى دارَهُ فاستَسقَى، قال: فحلبتُ شاة، فَشُبْتُ لرسولِ الله - ﷺ- من البئر، فتناولَ القدحَ فشرب، وعن يساره أبو بكر، وعن يمينه أَعرابي، فأعطى الأعرابيَّ فَضلَتَه، ثم قال: الأيمنَ فالأيمنَ» .\nوفي رواية قال: أَتانا رسول الله - ﷺ- في دارنا هذه، فحلَبنا له شاة، ثم شُبْتُهُ من ماء بئرنا هذه فأَعطيتُه، وأَبو بكر عن يساره، وعمرُ تجَاهَه، وأعرابي عن يمينه، فلما فرغ قال عمر: هذا أبو بكر، فأعطى الأعرابيَّ، وقال: الأيمنون، الأيمنون، الأيمنون، قال أنس: فهي سُنَّة، فهي سُنَّة فهي سنَّة.\nوفي رواية قال: «قَدِمَ النبي - ﷺ- المدينة وأنا ابن عشْر ومات وأنا ابنُ عشرينَ، وكُنَّ أُمَّهاتي يَحْثُثْنني على خِدمَتِه، فدخل علينا دارَنا، فَحلبنا من شاة دَاجن ...» وذكر مثله. أخرجه البخاري ومسلم.\nواختصره الموطأ والترمذي وأبو داود، قال: «أتيَ رسولُ الله - ﷺ ⦗٨٤⦘ بِلَبَن قد شِيبَ بماءِ، وعن يمينه أَعرابي، وعن يساره أبو بكر الصِّدِّيق، فشرب، ثم أعطى الأعرابي، وقال الأيمنَ فالأيمنَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَشُبت): الشوب: الخلط والمزج.\n(تُجاهه): تجاه الشيء: مقابله وحذاؤه.\n(داجن): الشاة التي تألف البيت، وتكون معدة للبن.\n_________\n(١) رواه البخاري ٥ / ١٤٨ في الهبة، باب من استسقى، وفي الأشربة، باب شرب اللبن بالماء، وباب الأيمن فالأيمن، ومسلم رقم (٢٠٢٩) في الأشربة، باب استحباب إدارة الماء باللبن، والموطأ ٢ / ٩٢٦ في صفة النبي ﷺ، باب السنة في الشرب ومناولته عن اليمين، والترمذي رقم (١٨٩٤) في الأشربة، باب ما جاء أن الأيمنين أحق بالشراب، وأبو داود رقم (٣٧٢٦) في الأشربة، باب في الساقي متى يشرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١-أخرجه مالك (الموطأ) (٥٧٦)، أحمد (٣/١١٣) قال: حدثنا يحيى بن سعيد. و«البخاري» (٧/١٤٣) قال: حدثنا إسماعيل. و«مسلم» (٦/١١٢) قال: حدثنا يحيى، يحيى. و«أبو داود» (٣٧٢٦) قال: حدثنا القعنبي عبد الله بن مسلمة. و«ابن ماجة» (٣٤٢٥) قال حدثنا هشام بن عمار. و«الترمذي» (١٨٩٣) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن (ح) وحدثنا قتيبة.\nسبعتهم - يحيى بن سعيد، وإسماعيل بن أبي أويس، ويحيى بن يحيى، والقعنبي، وهشام، ومعن، وقتيبة - عن مالك بن أنس.\n٢- وأخرجه الحميدي (١١٨٢)، وأحمد (٣. /١١٠)، ومسلم (٦/١١٢) قال: حدثنا أبو بكر بن أبي شيبة، وعمر الناقد، وزهير بن حرب، ومحمد بن عبد الله بن نمير.\nستتهم - الحميدي، وأحمد، وأبو بكر، والناقد، وابن نمير - عن ابن عيينة.\n٣- وأخرجه أحمد (٣ /١٩٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\n٤-وأخرجه أحمد (٣/٢٣١)، والنسائي في الكبرى «تحفة الأشراف -١٥٥٣» عن علي بن مسلم الطوسي. كلاهما - أحمد، والطوسي -٠ عن أبي سلمة يوسف بن يعقوب الماجشون.\n٥-وأخرجه الدارمي (٢١٢٢) قال: أخبرنا أبو المغيرة، قال: حدثنا الأوزاعي.\n٦- وأخرجه البخاري (٣/١٤٤) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب.\n٧- وأخرجه البخاري (٧. /١٤٢) قال: حدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا يونس.\nسبعتهم - مالك، وابن عيينة، ومعمر، وأبو سلمة، والأوزاعي، وشعيب، ويونس- عن الزهري، فذكره.\n- عن عبد الله بن عبد الرحمن أبي طوالة، أنه سمع أنس بن مالك يحدث، قال: «أتانا رسول الله -ﷺ- في دارنا، فاستسقى، فحلبنا له شاة، ثم شربته من ماء بئري هذه، قال: فأعطيت رسول الله -ﷺ-، فشرب رسول الله -ﷺ-، وأبو بكر عن يساره، وعمر وجاهه، وأعرابي عن يمينه، فلما فرغ رسول الله -ﷺ- من شربه، قال عمر: هذا أبو بكر يارسول الله، يريه إياه، فأعطى رسول الله -ﷺ- الأعرابي، وترك أبا بكر، وعمر، وقال رسول الله -ﷺ-: الأيمنون، الأيمنون، الأيمنون» .\nقال أنس: «فهي سنة، فهي سنة. فهي سنة» .\n١- وأخرجه أحمد (٣/٢٣٩) قال: حدثنا الهاشمي، سليمان بن داود، و«مسلم» (٦/١١٢) قال: حدثنا يحيى بن أيوب، وقتيبة، علي بن حجر. أربعتهم - عن إسماعيل بن جعفر.\n٢- وأخرجه أحمد (٣/٢٣٩) قال: حدثنا حسن بن موسى قال: حدثنا زهير.\n٣- وأخرجه البخاري (٣/٢٠٢) قال: حدثنا خالد بن مخلد، ومسلم (٦/١٢) قال: حدثنا عبد الله بن مسلمة بن قعنب. كلاهما - خالد، والقعنبي - قالا: حدثنا سليمان بن بلال. ثلاثتهم - إسماعيل، زهير، وسليمان - عن أبي طوالة فذكره.","vol":"5","page":83},{"text":"٣١٠٣ - (خ م) سهل بن سعد - ﵁ - أن رسول الله - ﷺ- أُتِيَ بشراب فشرب منه، وعن يمينه غلام - وفي رواية أصغَرُ القوم - وعن يساره الأشياخُ، فقال للغلام: أتأذَنُ لي أَن أُعطيَ هؤلاء؟ فقال الغلامُ: «والله يا رسول الله، لا أُوثِرُ بنصيبي منك أحدًا، فَتَلَّهُ، رسول الله - ﷺ- في يده» .\nأخرجه البخاري ومسلم (١) .\nوزاد رزين «والغلام: الفَضْلُ بن العباس»\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتلَّه): أي: ألقاه.\n_________\n(١) رواه البخاري ١٠ / ٧٦ في الأشربة، باب هل يستأذن الرجل من عن يمينه في الشرب ليعطي الأكبر، ومسلم رقم (٢٠٣٠) في الأشربة، باب استحباب إدارة الماء باللبن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (٥٧٧) . وأحمد (٥/٣٣٣) قال: حدثني إسحاق بن عيسى. وفي (٥/.٣٣٨) قال: حدثنا موسى بن داود. و«البخاري» (٣/١٧٠) قال: حدثنا عبد الله بن يوسف. وفي (٣/٢٢١) قال: حدثنا يحيى بن قزعة. وفي (٣/٢١١) أيضا قال: حدثنا قتيبة. وفي (٧/١٤٤) قال: حدثنا إسماعيل. و«مسلم» (٦/١١٣) قال: حدثناه قتيبة بن سعيد. و«النسائي» في الكبري «تحفة الأشراف» (٤٧٤٤٤) عن قتيبة.\nستتهم - إسحاق، موسى، وابن يوسف، ويحيى بن قزعة، وقتيبة، وإسماعيل - عن مالك بن أنس.\n٢- وأخرجه البخاري (٣/١٤٤) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان.\n٣- وأخرجه البخاري (٣/١٤٧) قال: حدثنا قتيبة. و«مسلم» (١١٣٦) قال: حدثنا يحيى بن يحيى.\nكلاهما - قتيبة، ويحيى - عن عبد العزيز بن أبي حازم.\n٤- وأخرجه مسلم (٦/١١٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب. - يعني ابن عبد الرحمن القاري.\nأربعتهم - مالك، أبو غسان، وعبد العزيز، ويعقوب - عن أبي حازم، فذكره.\n* أخرجه البخاري (٧/٣٢) قال: حدثنا قتيبة بن سعيد. وفي (٨/١٧٣) قال: حدثني علي. و«مسلم» (٦/١٠٣) قال: حدثنا قتيبة بن سعيد. و«ابن ماجة» (١٩١٢) قال: حدثنا محمد بن الصباح.\nثلاثتهم - قتيبة، وعلي، وابن الصباح - عن عبد العزيز بن أبي حازم.","vol":"5","page":84},{"text":"٣١٠٤ - (ت) أبو قتادة - ﵁ - أن النبي - ﷺ- قال: «ساقي القوم آخِرُهم شربًا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٩٥) في الأشربة، باب ساقي القوم آخرهم شربًا، ورواه أيضًا ابن ماجة رقم (٣٤٣٤) في الأشربة، باب ساقي القوم آخرهم شربًا، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: هو جزء من حديث طويل: أخرجه أحمد (٥/٢٩٨) قال: حدثنا يزيد بن هارون، وقال: أخبرنا حماد بن سلمة، عن ثابت. (ح) قال حماد: وحدثنا حميد الطويل، عن بكر بن عبد الله المزني. (٥/٣٠٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن قتادة. و«مسلم» (٢/١٣٨) قال: حدثنا شيبان بن فروخ. قال: حدثنا سليمان، يعني ابن المغيرة. قال: حدثنا ثابت. و«عبد الله بن أحمد» في زيادته على المسند (٥/٢٩٨) قال: حدثنا إبراهيم. قال: حدثنا حماد، عن حميد بن بكر بن عبد الله. و«ابن خزيمة» (٤١٠) قال: حدثنا محمد بن أبي صفوان الثقفي. قال:حدثنا بهز، يعني ابن أسد. قال: حدثنا حماد، يعني بن سلمة. قال: أخبرنا ثابت البناني.\nثلاثتهم - ثابت البناني، وبكر بن عبد الله، وقتادة - عن عبد الله بن رباح، فذكره.\n(*) رواية قتادة: ليس فيها حديث عمران بن حصين.\n(*) وجاء مختصرا على: «ذكروا للنبي -ﷺ- نومهم عن الصلاة. فقال: إنه ليس في النوم تفريط، إنما التفريط في اليقظة، فإذا نسي أحدكم صلاة أو نام عنها فليصلها إذا ذكرها» .\nأخرجه أحمد (٥/٣٠٥) قال: حدثنا هاشم. قال: حدثنا المبارك، عن بكر بن عبد الله. و«أبو داود» (٤٤١) قال: حدثنا العباس العنبري. قال: حدثنا سليمان بن داود، وهو الطيالسي. قال حدثنا سليمان يعني ابن المغيرة، عن ثابت. و«الترمذي» (١٧٧) قال: حدثنا قتيبة. قال: حدثنا حماد بن زيد، عن ثابت البناني. و«النسائي» (١/٢٩٤) . وفي الكبرى (١٤٩٩) قال: أخبرنا قتيبة. قال: حدثنا حماد بن زيد، عن ثابت. وفي (١/٢٩٤) . وفي الكبرى (١٥٠٠) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، وهو ابن المبارك، عن سليمان بن المغيرة، عن ثابت.\nكلاهما - بكر بن عبد الله، وثابت البناني - عن عبد الله بن رباح،فذكره\n(*) وجاء مختصرا على: «أن رسول الله -ﷺ- لما ناموا عن الصلاة حتى طلعت الشمس. قال رسول الله -ﷺ-: فليصلها أحدكم من الغد لوقتها» . أخرجه أحمد (٥/٣٠٩) . و«النسائي» (١/٢٩٥) . وفي الكبرى (١٠٥١) قال: أخبرنا عمرو بن علي. و«ابن خزيمة» (٩٩٠) قال: حدثنا إسحاق بن منصور.\nثلاثتهم - أحمد بن حنبل، وعمرو بن علي، وإسحاق بن منصور - عن سليمان بن داود أبي داود الطيالسي. قال: حدثنا شعبة، عن ثابت البناني، عن عبد الله بن رباح، فذكره.\n(*) وجاء مختصرا على: «أن النبي -ﷺ- كان في سفر له، فمال رسول الله -ﷺ-،وملت معه،فقال: انظر. فقلت: هذا راكب، هذان راكبان، هؤلاء ثلاثة، حتى صرنا سبعة. فقال: احفظوا علينا صلاتنا، يعني صلاة الفجر، فضرب على آذانهم، فما أيقظهم إلا حر الشمس. فقاموا فساروا هنية، ثم نزلوا فتوضؤوا وأذن بلال، فصلوا ركعتي الفجر، ثم صلوا الفجر، وركبوا. فقال: بعضهم لبعض: قد فرطنا في صلانا. فقال النبي -ﷺ-: إنه لا تفريط في النوم، إنما التفريط في اليقظة، فإذا سها أحدكم عن صلاة فليصلها حين يذكرها. ومن الغد للوقت» .\nأخرجه أبو داود (٤٣٧) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن ثابت البناني. وفي (٤٣٨) قال: حدثنا علي بن نصر. قال: حدثنا وهب بن جرير، قال: حدثنا الأسود بن شيبان. قال حدثنا خالد بن سمير.\nكلاهما - ثابت، وخالد بن سمير - عن عبد الله بن رياح، فذكره\n(*) وجاء مختصرا على: «ذكروا تفريطهم في النوم. فقال: ناموا حتى طلعت الشمس. فقال رسول الله -ﷺ-: ليس في النوم تفريط، إنما التفريط في اليقظة. فإذا نسي أحدكم صلاة أو نام عليها، فليصلها إذا ذكرها. ولوقتها من الغد» .\nقال عبد الله بن رباح: فسمعني عمران بن الحصين وأنا أحدث بالحديث. فقال: يافتى انظر كيف تحدث، فإني شاهد للحديث مع رسول الله -ﷺ- قال:فما أنكر من حديثه شيئا.\nأخرجه ابن ماجة (٦٩٨) . و«ابن خزيمة» (٩٨٩) قالا: حدثنا أحمد بن عبدة. قال:حدثنا حماد بن زيد، عن ثابت، عن عبد الله بن رياح، فذكره.\n(*) وجاء مختصرا على. «ساقي القوم آخرهم» . أخرجه أحمد (٥/٣٠٣) قال: حدثنا ابن مهدي. قال: حدثنا حماد بن زيد، عن ثابت. وفي (٥/٣٠٥) قال: حدثنا هاشم. قال: حدثنا المبارك. عن بكر بن عبد الله. و«الدارمي» (٢١٤١) قال: حدثنا عفان بن مسلم. قال:حدثنا حماد بن سلمة وسليمان بن المغيرة، عن ثابت. و«ابن ماجة» (٣٤٣٤) قال: حدثنا أحمد بن عبدة وسويد بن سعيد. قالا: حدثنا حماد بن زيد، عن ثابت البناني. و«الترمذي» (١٨٩٤) قال: حدثنا قتيبة. قال: حدثنا حماد بن زيد، عن ثابت البناني. و«النسائي» في الكبرى «تحفة الأشراف» (٩/١٢٠٨٦) عن قتيبة، عن حماد بن زيد، عن ثابت.\nكلاهما - ثابت، وبكر بن عبد الله - عن عبد الله بن رباح، فذكره.\n(*) وجاء مختصرا على: «أن النبي -ﷺ-: كان في سفر له فعطشوا فانطلق سرعان الناس، فلزمت رسول الله -ﷺ- تلك الليلة. فقال: حفظك الله بما حفظت به نبيه» .\nأخرجه أبو داود (٥٢٢٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد بن ثابت البناني، عن عبد الله بن رباح الأنصاري، فذكره. أخرجه الترمذي (١٨٩٤) قال: ثنا قتيبة، قال: ثنا حماد بن زيد عن ثابت البناني عن عبد الله بن رباح. فذكره وقال الترمذي: هذا.","vol":"5","page":85},{"text":"٣١٠٥ - (د) عبد الله بن أبي أوفى - ﵁ - أَن النبي - ﷺ- قال: «ساقي القوم آخرُهم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٢٥) في الأشربة، باب في الساقي متى يشرب، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٥٤) قال: ثنا حجاج. وفي (٤/٣٨٢) قال: ثنا محمد بن جعفر، وحجاج، و«عبد بن حميد» (٥٢٨) قال: ثنا سعيد بن الربيع، «أبو داود» (٣٧٢٥) قال: ثنا مسلم بن إبراهيم. أربعتهم - حجاج، ومحمد، وسعيد ومسلم - وعن شعبة، عن أبي المختار، فذكره.","vol":"5","page":85},{"text":"<span data-type=\"title\" id=toc-610>الفصل الخامس: في تغطية الإناء</span>\n٣١٠٦ - (خ م د) جابر بن عبد الله - ﵄ -: أن رسول الله -ﷺ- قال: «غَطُّوا الإناء، وأوكُوا السِّقاءَ» . أخرجه البخاري ومسلم. ولمسم أيضًا مثله، وزاد «فإن في السَّنة ليلة ينزل [فيها] وَباء، لا يَمُرُّ بإناء ليس عليه غطاء، أو سِقاء ليس عليه وكاء إلا نزل فيه من ذلك الوباء» زاد في رواية قال الليث: فالأعاجِمُ عندنا يَتَّقون ذلك في كانُونَ الأَول. ولهما في رواية: قال: كُنَّا مع رسول الله - ﷺ-، فاسْتَسقى، فقال رجل: يا رسول الله، ⦗٨٦⦘ ألا نَسقِيكَ نبيذًا؟ فقال: بلى، فخرج الرجل يسعى، فجاء بقدح فيه نبيذ، فقال رسول الله - ﷺ-: «ألا خَمَّرتَه، ولو تَعْرِضُ عليهُ عودًا (١)؟ قال: فشربَ» .\nولهذا الحديث طرق أخرى تَتَضَمَّنُ معاني أُخرَ تَرِد في موضعها.\nوأخرج أبو داود هذه الرواية الآخرة، ولم يذكر «فشرب» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وباء): بالمد والقصر: مرض عام، وأرض وبيئة وموبوءة.\n_________\n(١) قال النووي في \" شرح مسلم \": المشهور في ضبطه \" تعرض \" بفتح التاء وضم الراء، هكذا قاله الأصمعي والجمهور، ورواه أبو عبيد بكسر الراء، والصحيح الأول، ومعناه: تمده عليه عرضًا، أي خلاف الطول، وهذا عند عدم ما يغطيه به، كما ذكره في الرواية بعده \" إن لم يجد أحدكم إلا أن يعرض على إنائه عودًا، أو يذكر اسم الله فليفعل \" فهذا ظاهر في أنه إنما يقتصر على العود عند عدم ما يغطيه به.\n(٢) رواه البخاري ١٠ / ٧٧ في الأشربة، باب تغطية الاناء، وفي بدء الخلق، باب صفة إبليس وجنوده، وباب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، وفي الاستئذان، باب لا تترك النار في البيت عند النوم، وباب إغلاق الأبواب بالليل، ومسلم رقم (٢٠١٢) و(٢٠١٣) و(٢٠١٤) في الأشربة، باب الأمر بتغطية الاناء، وأبو داود رقم (٣٧٣١) و(٣٧٣٢) و(٣٧٣٣) و(٣٧٣٤) في الأشربة، باب في إيكاء الآنية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن الزبير، عن جابر بن عبد الله، قال: «جاء أبو حميد الأنصاري بإناء من اللبن نهارا، إلى النبي -ﷺ- وهو بالبقيع، فقال النبي -ﷺ- ألا خمرته، ولو أن تعرض عليه عودا» .\nأخرجه أحمد (٣/٢٩٤) قال: حدثنا عبد الرزاق (ح) وأبو نعيم، و«النسائي» في الكبرى «تحفة الأشراف» (٢٧٦٠) عن علي بن حجر، عن علي بن مسهر. ثلاثتهم - عبد الرزاق، وأبو نعيم، وعلي- عن أبي الزبير، فذكره.\n- وعن أبي صالح، عن جابر بن عبد الله، قال: «كنا مع رسول الله -ﷺ- فاستسقى، فقال رجل: يارسول الله، ألا نسقيك نبيذا؟ فقال: بلى، قال: فخرج الرجل يسعى، فجاء بقدح فيه نبيذ، فقال رسول الله -ﷺ-: ألا خمرته ولوتعرض عليه عودا، قال، فشرب.» .\nأخرجه أحمد (٣/٣١٣) . و«مسلم» (٦/١٠٥) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب. و«أبو داود» (٣٧٣٤) قال: حدثنا عثمان بن أبي شيبة.\nأربعتهم - أحمد وأبو بكر، وأبو كريب. وعثمان - قالوا: حدثنا أبو معاوية عن الأعمش، عن أبي صالح، فذكره.\n(*) وأخرجه أحمد (٣/٣٧٠) . وعبد بن حميد. (١٠٢١) . كلاهما عن عبد الرزاق. قال: حدثنا معمر، عن الأعمش، عن أبي سفيان، عن جابر به.\n(*) وأخرجه البخاري (٧/١٤٠) قال: حدثنا قتيبة. و«مسلم» (٦/١٠٥) قال: حدثنا عثمان بن أبي شيبة.\nكلاهما - قتيبة، وعثمان - قالا: حدثنا جرير، عن الأعمش، عن أبي صالح، وأبي سفيان، فذكراه.\n(*) وأخرجه البخاري (٧/١٤١) قال: حدثنا عمر بن حفص، قال: حدثنا أبي، قال: حدثنا الأعمش، قال: سمعت أبا صالح، يذكر، أراه عن جابر، وقال في آخره: وحدثني أبو سفيان، عن جابر، به.\n- وعن أبي الزبير، عن جابر، قال: قال رسول الله -ﷺ-: «أغلقوا الأبواب، وأوكئوا الأسقية، وخمروا الآنية، وأطفئوا السرج، فإن الشيطان لا يفتح غلقا، ولا يحل وكاء، ولا يكشف إناء، وأن الفويسقة تضرم على أهل البيت، ولا ترسلوا فواشيكم وصبيانكم إذا غابت الشمس، حتى تذهب فحمة العشاء، فإن الشياطين تبعث إذا غابت الشمس، حتى تذهب فحمة العشاء» .\n١- أخرجه مالك في (الموطأ) (٥٧٨) . و«البخاري» في الأدب المفرد (١٢٢١) قال: حدثنا إسماعيل. و«مسلم» (٦/١٠٥) قال: حدثنا يحيى بن يحيى. «أبو داود» (٣٧٣٢) قال: حدثنا عبد الله بن مسلمة القعنبي. و«الترمذي» (١٨١٢) قال: حدثنا قتيبة. أربعتهم - إسماعيل، ويحيى، والقعنبي، وقتيبة - عن مالك بن أنس.\n٢- وأخرجه الحميدي (١٢٧٣) قال: حدثنا حدثنا سفيان - ابن عيينة -.\n٣- وأخرجه أحمد (٣/٣٠١) قال: حدثنا وكيع. و«ابن خزيمة» (١٣٢) مطولا و(٢٥٦٠) مختصرا قال حدثنا يوسف بن موسى، قال: حدثنا جرير. كلاهما - وكيع، وجرير - عن فطر بن خليفة.\n٤- وأخرجه أحمد (٣/٣١٢) قال: حدثنا هاشم بن القاسم. وفي (٣/٣٨٦) قال: حدثنا حسن. وفي (٣/٣٩٥) قال: حدثنا موسى بن داود. و«مسلم» (٦/١٠٦) قال: حدثنا أحمد بن يونس. (ح) وحدثنا يحيى. و«أبو داود» (٢٦٠٤) قال: حدثنا أحمد بن أبي شعيب الحراني.\nستتهم- هاشم، وحسن، وموسى، وأحمد بن يونس، ويحيى بن يحيى، وابن أبي شعيب - عن زهير أبي خيثمة.\n٥- وأخرجه أحمد (٣/٣٦٢) قال: حدثنا عفان، قال: حدثنا حماد.\n٦- وأخرجه أحمد (٣/٣٧٤) قال: حدثنا كثير بن هشام - قال: حدثنا هشام.\n٧- وأخرجه مسلم (٦/١٠٥) قال: حدثنا قتيبة بن سعيد (ح) وحدثنا محمد بن رمح. و«ابن ماجة» (٣٤١٠) قال: حدثنا محمد بن رمح. كلاهما - قتيبة، وابن رمح عن الليث عن سعد.\n٨- وأخرجه مسلم (٦/١٠٦) قال: حدثني محمد بن المثنى، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان (الثوري) .\n٩- وأخرجه ابن ماجة (٣٦٠) قال: حدثنا محمد بن يحيى، قال: حدثنا يعلى بن عبيد. وفي (٣٧٧١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. كلاهما - يعلى، وابن نمير - عن عبد الملك بن أبي سليمان.\nتسعتهم - مالك، وابن عيينة، وفطر، وزهير، وحماد، وهشام، والليث، والثوري، وعبد الملك - عن أبي الزبير، فذكره.\n(*) رواية سفيان بن عيينة زاد فيها: «وإياكم والسمر بعد هداة الرجل» .\n(*) رواية الليث بن سعد زاد فيها: «....فإن لم يجد أحدكم إلا أن يعرض على إنائه عودا ويذكر اسم الله فليفعل.» .\n*رواية يعلي بن عبيد، وعن عبد الملك بن أبي سليمان، مختصرة على: «أمرنا النبي -ﷺ- أن نوكي أسقيتنا، ونغطي آنيتنا»\n(*) رواية ابن نمير، عن عبد الملك بن أبي سليمان مختصرة على: «أمرنا رسول الله -ﷺ- ونهانا، فأمرنا أن نطفي سراجنا.» .\nوعن عطاء بن أبي رباح، عن جابر عن النبي -ﷺ- قال: «إذا استجنح، أو كان جنح الليل، فكفوا صبيانكم، فإن الشياطين تنتشر حينئذ، فإذا ذهب ساعة من العشاء فخلوهم، وأغلق بابك واذكر اسم الله، وأطفي مصباحك واذكر اسم الله وأوك سقاءك واذكر اسم الله، وخمر إناءك واذكر اسم الله، ولو تعرض عليه شيئا» .\n١-أخرجه أحمد (٣/٣١٩) قال: حدثنا يحيى. و«البخاري» (٤/١٥٠) قال: حدثنا يحيى بن جعفر، قال: حدثنا محمد بن عبد الله الأنصاري. وفي (٤/١٥٥و٧/١٤٤) قال: حدثنا إسحاق بن منصور، قال: أخبرنا روح بن عبادة. و«مسلم» (٦/١٠٦) قال: حدثني إسحاق بن منصور، قال: أخبرنا روح ابن عبادة. (ح) وحدثنا أحمد بن عثمان النوفلي، قال: حدثنا أبو عاصم. و«أبوداود» (٣٧٣١) قال: حدثنا أحمد بن حنبل.، قال: حدثنا يحيى. و«النسائي» في «عمل اليوم والليلة» (٧٤٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. و«النسائي» في عمل واليوم والليلة (٧٤٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي (٧٤٦) قال: أخبرنا أحمد بن عثمان، قال: حدثنا أبو عاصم. و«ابن خزيمة» (١٣١) قال: حدثنا عبد الرحمن بن بشر بن الحكم، قال: حدثنا يحيى بن سعيد.\nأربعتهم - يحيى بن سعيد، ومحمد بن عبد الله، وروح، وأبو عاصم - عن ابن جريج.\n٢-وأخرجه أحمد (٣/٣٦٢) قال: حدثنا عفان. و«البخاري» في الأدب المفرد (١٢٣١) قال: حدثنا عارم - محمد بن الفضل السدوسي - كلاهما - عفان وعارم - قالا: حدثنا حماد بن سلمة، قال: أخبرنا حبيب المعلم.\n٣- وأخرجه أحمد (٣/٣٨٨) قال: حدثنا إسحاق بن عيسى. و«البخاري» (٤/١٥٧) قال: حدثنا مسدد. وفي (٨/٨١) قال: حدثنا قتيبة. و«أبو داود» (٣٧٣٣) قال: حدثنا مسدد، وفضيل بن عبد الوهاب السكري. والترمذي (٢٨٥٧) قال: حدثنا قتيبة.\nأربعتهم - إسحاق، ومسدد وقتيبة، وفضيل - قالوا: حدثنا حماد بن زيد، عن كثير بن شنظير.\n٤- وأخرجه البخاري (٧/١٤٥) قال: حدثنا موسى بن إسماعيل. وفي (٨/٨١) قال: حدثنا حسان بن أبي عباد. كلاهما - موسى، وحسان - قالا: حدثنا همام.\nأربعتهم - ابن جريج، وحبيب وكثير، وهمام - عن عطاء، فذكره.\n(*) رواية حبيب العلم مختصرة على: «احبسوا صبيانكم حتى تذهب فوعة العشاء فإنها ساعة تخترق فيها الشياطين.» .\n(*) رواية كثير بن شنظير فيها زيادة. «فإن الفويسقة ربما اجترت الفتيلة، فأحرقت أهل البيت» .\n(*) رواية روح بن عبادة في «البخاري» (٤/١٥٥) ومسلم (٦/١٠٦)، ورواية أبي عاصم، و«مسلم» (٦/١٠٦) و«النسائي» في اليوم والليلة (٧٤٦) قال بن جريج: وأخبرني عمرو بن دينار أنه سمع جابرا يخبر نحو ما أخبرني عطاء، غير أنه لا يقول: «اذكروا اسم الله» .\n- وعن القعقاع بن حكيم، عن جابر بن عبد الله، قال: سمعت رسول الله -ﷺ- يقول: «غطوا الإناء، وأوكوا السقاء، فإن في السنة ليلة ينزل فيها وباء، لا يمر بإناء ليس عليه غطاء، أو سقاء ليس عليه وكاء، إلا نزل فيه من ذلك الوباء» .\nأخرجه أحمد (٣/٣٥٥) قال: حدثنا يونس. و«عبد بن حميد» (١١٤٠) قال: حدثنا يحيى بن إسحاق. و«مسلم» (٦/١٠٧) قال: حدثنا عمرو الناقد، قال: حدثنا هاشم بن القاسم. (ح) وحدثنا نصر بن علي الجهضمي، قال: حدثني أبي.\nأربعتهم - يونس وابن إسحاق، وهاشم، علي - قالوا: حدثنا الليث ابن سعد، قال: حدثني يزيد بن عبد الله بن أسامة بن الهاد الليثي، عن يحيى بن سعيد عن جعفر بن عبد الله بن الحكم، عن القعقاع بن حكيم، فذكره.\nوعن القعقاع بن حكيم عن جابر بن عبد الله، قال: قال رسول الله -ﷺ-: «إياكم والسمر بعد هدوء الليل، فإن أحدكم لا يدري ما يبث الله من خلقه، غلقوا الأبواب، وأوكئوا السقاء، وأكفئوا الإناء، وأطفئوا المصابيح» .\nأخرجه البخاري في «الأدب المفرد» (١٢٣٠) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد، عن ابن عجلان، قال: حدثنا القعقاع بن حكيم، فذكره.\n- وعن وهب بن منبه، قال: هذا ما سألت عنه جابر بن عبد الله الأنصاري، وأخبرني أن النبي -ﷺ- كان يقول: «أوكوا الأسقية، وغلقوا الأبواب إذا رقدتم بالليل، وخمروا الشراب والطعام، فإن الشيطان يأتي، فإن لم يجد الباب مغلقا دخله، وإن لم يجد السقاء موكأ شرب منه، وإن وجد الباب مغلقا والسقاء موكأ، لم يحل وكاء، ولم يفتح مغلقا، وإن لم يجد أحدكم لإنائه ما يخمر به، فليعرض عليه عودا» .\nأخرجه ابن خزيمة (١٣٣) قال: حدثنا محمد بن يحيى، قال: حدثنا إسماعيل بن عبد الكريم الصنعاني أبو هشام، قال: حدثنا إبراهيم بن عقيل بن معقل بن منبه، عن أبيه عقيل، عن وهب بن منبه، فذكره.","vol":"5","page":85},{"text":"٣١٠٧ - (م) أبو حميد الساعدي - ﵁ - قال: «أتيتُ النبي - ﷺ- بقدح من لَبَن من النَّقيع (١) ليس مخمَّرًا، فقال رسولُ الله -ﷺ ⦗٨٧⦘ ألا خمَّرته ولو تعْرُض عليه عودًا؟» قال أبو حميد: إنما أُمِرنا بالأسِقية أَن تُوكَأ ليلًا، وبالأبواب أن تُغلَق ليلًا. أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خمَّرته): تخمير الإناء: تغطيته لئلا يسقط فيه شيء.\n(يُوكأ): أوكأت السقاء أوكئه إيكاء: إذا شددته.\n_________\n(١) قال النووي في \" شرح مسلم \": روي بالنون والباء حكاهما القاضي عياض، والصحيح الأشهر الذي قاله الخطابي والأكثرون: بالنون، وهو موضع بوادي العقيق، وهو الذي حماه رسول الله ﷺ.\n(٢) رقم (٢٠١٠) في الأشربة، باب في شرب النبيذ وتخمير الاناء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٢٥) قال: حدثنا روح، قال: حدثنا ابن جريج، وزكريا بن إسحاق. و«الدارمي» (٢١٣٧) قال: أخبرنا أبو عاصم، عن ابن جريج. و«مسلم» (٦/١٠٤) قال: حدثنا زهير بن حرب، ومحمد بن المثنى، وعبد بن حميد، كلهم عن أبي عاصم. قال ابن المثنى حدثنا الضحاك قال: أخبرنا بن جريج. وفي (٦/١٠٥) قال: وحدثني إبراهيم بن دينار، قال: حدثنا روح بن عبادة، قال: حدثنا بن جريج وزكريا بن إسحاق. و«ابن خزيمة» (١٢٩) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو عاصم، عن بن جريج (ح) وحدثنا أحمد بن سعيد الدارمي.، قال: حدثنا أبو عاصم، عن ابن جريج. وفي (١٣٠) قال: حدثنا أحمد بن منصور الرمادي، قال: أخبرنا حجاج - يعني بن محمد - قال: قال بن جريج.\nكلاهما - ابن جريج، وزكريا بن إسحاق - عن أبي الزبير، عن جابر بن عبد الله فذكره.","vol":"5","page":86},{"text":"<span data-type=\"title\" id=toc-611>الفصل السادس: في أحاديث متفرقة</span>\n٣١٠٨ - (د) عائشة - ﵂ -: قالت: «إن النبي - ﷺ- كان يُسْتَعذَبُ له الماء من بيوت السقيا» قال قُتَيبةُ: هي عين بينها وبين المدينة يومان. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يستعذب): استعذب القوم ماءهم: إذا استقوه عذبًا. ويستعذب لفلان من بئر كذا: أي يستقي له.\n_________\n(١) رقم (٣٧٣٥) في الأشربة، باب في إيكاء الآنية، وإسناده جيد، وفي قصة أبي الهيثم ابن التيهان، كما في \" صحيح مسلم \" أن امرأته قالت للنبي ﷺ لما جاءهم يسأل عن أبي الهيثم: ذهب يستعذب الماء، وفي الحديث دلالة على أن استعذاب الماء لا ينافي الزهد ولا يدخل في الترفه المذموم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٠٠) قال: حدثنا علي بن بحر، وفي (٦/١٠٨) قال: حدثنا سريج وموسى ابن داود. و«أبو داود» (٣٧٣٥) قال: حدثنا سعيد بن منصور وعبد الله بن محمد النفيلي وقتيبة بن سعيد.\nستتهم - علي بن حجر، وسريج، وموسى بن داود، وسعيد بن منصور، وعبد الله بن محمد، وقتيبة بن سعيد - عن عبد العزيز بن محمد الدراوردي، عن هشام بن عروة، عن أبيه، فذكره","vol":"5","page":87},{"text":"٣١٠٩ - (خ د) جابر بن عبد الله - ﵄ -: «أن رسول الله - ﷺ- دخل على رجل من الأنصار، ومعه صاحب له، فقال رسول الله - ﷺ- إن كان عندك ماء بات هذه الليلة في شنِّه، وإلا كَرَعْنا - قال: والرجل يُحوِّل الماءَ في حائطهِ - فقال الرجل: يا رسول الله، عندي ماء بارد، فانطَلق إلى العَريش قال: فانطَلق بهما، فَسَكَب في قدَح، ثم حلب عليه من داجن له، فشرب رسول الله - ﷺ-، ثم أعاد، فشرب الرجل الذي معه» . أخرجه البخاري.\nوفي رواية أد داود، قال: دخل النبي - ﷺ- ورجل من أصحابه على رجل من الأنصار، وهو يحوِّل الماء في حائطه، فقال رسول الله - ﷺ-: «إن كان عندك ماء بات هذه الليلة في شَن، وإلا كرَعْنا، قال بل عندي ماء بات في شَنّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شنه): الشن والشنة: القربة العتيقة.\n(كرعنا): الكرع: الشرب من النهر أو الساقية بالفم، من غير إناء ولا باليد.\n(حائطه): الحائط: البستان من النخيل ونحوه. ⦗٨٩⦘\n(العريش): ما يستظل به من خشب وفرش تتخذ بناء.\n_________\n(١) رواه البخاري ١٠ / ٦٧ و٦٨ في الأشربة، باب شرب اللبن بالماء، وباب الكرع في الحوض، وأبو داود رقم (٣٧٢٤) في الأشربة، باب في الكرع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢٨) قال: حدثنا أبو عامر - العقدي -. وفي (٣/٣٤٣) قال: حدثنا موسى بن داود. وفي (٣ /٣٤٤) قال: حدثنا إسحاق. وفي (٣/٣٥٥) قال: حدثنا يونس. و«الدارمي» (٢١٢٩) قال: أخبرنا إسحاق بن عيسى. و«البخاري» (٧/١٤٢) قال: حدثنا عبد الله بن محمد، قال: حدثنا أبو عامر. وفي (٧/١٤٤) قال حدثنا يحيى بن صالح. و«أبو داود» (٣٧٢٤) قال: حدثنا عثمان بن أبي شيبة قال: حدثنا يونس بن محمد. و«ابن ماجة» (٣٤٣٢) قال: حدثنا أحمد بن منصور، أبو بكر، قال: حدثنا يونس بن محمد.\nخمستهم - أبو عامر، وموسى بن داود، ويونس بن محمد، وإسحاق بن عيسى، ويحيى بن صالح - قالوا: حدثنا فليح بن سليمان، عن سعيد بن الحارث فذكره.","vol":"5","page":88},{"text":"٣١١٠ -[(س) أنس بن مالك - ﵁ -] قال: «كان لأم سليم قدح، فقالت: سَقيْتُ فيه رسولَ الله - ﷺ- كلَّ الشَّراب: الماءَ، والعَسلَ، واللَّبنَ، والنَّبيذَ» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٣٥ في الأشربة، باب ذكر الأشربة المباحة، وإسناده حسن.","vol":"5","page":89},{"text":"<span data-type=\"title\" id=toc-612>الباب الثاني: في الخمور والأنبذة</span>، وفيه ستة فصول\n<span data-type=\"title\" id=toc-613>الفصل الأول: في تحريم كل مسكر</span>\n٣١١١ - (خ م ط ت د س) عائشة - ﵂ -: أن النبي - ﷺ- قال: «كلُّ شراب أسْكرَ فهو حرام» .\nوفي رواية: «أن رسول الله - ﷺ- سُئِلَ عن البِتْعِ فقال: كلُّ شراب أسكر فهو حرام» .\nوفي أخرى، قالت: «سئل رسولُ الله - ﷺ- عن البِتعِ - وهو نبيذُ العسل -، وكان أهل اليمن يشربونه؟ فقال: كلُّ شرابٍ أسكر فهو حرام» .\nأخرج الأولى البخاري ⦗٩٠⦘ ومسلم والنسائي، وأخرج الثالثة الجماعة بأسرِهم، إلا الموطأ، فإنه أخرج الثانية.\nوفي رواية للترمذي أيضًا ولأبي داود: أن رسول الله - ﷺ- قال: «كلُّ مُسكر حرام، وما أسكر منه الفَرَقُ فَمِلءُ الكفِّ منه حرام» .\nقال أبو داود في حديثه: قالت: سمعتُ رسول الله -ﷺ-. وفي أخرى للترمذي «فالحسوَةُ منه» .\nوفي أخرى للنسائي «أنها سُئِلَتْ عن الأشربة؟ فقالت: كان رسول الله - ﷺ- يَنْهى عن كل مسكر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفَرَق): بفتح الراء وسكونها: إناء يسع ستة عشر رطلًا.\n(الحُسوة): الجرعة من الشراب وهي بقدر ما يحسى مرة واحدة والحسوة بالفتح المرة والواحدة.\n_________\n(١) رواه البخاري ١٠ / ٣٥ في الأشربة، باب الخمر من العسل، وفي الوضوء، باب لا يجوز الوضوء بالنبيذ ولا المسكر، ومسلم رقم (٢٠٠١) في الأشربة، باب بيان أن كل مسكر خمر وأن كل خمر حرام، والموطأ ٢ / ٨٤٥ في الأشربة، باب تحريم الخمر، وأبو داود رقم (٣٦٨٢) و(٣٦٨٧) في الأشربة، باب النهي عن المسكر، والترمذي رقم (١٨٦٤) و(١٨٦٧) في الأشربة، باب ما جاء أن كل مسكر حرام، وباب ما أسكر كثيره فقليله حرام، والنسائي ٨ / ٢٩٨ في الأشربة، باب تحريم كل شراب أسكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٥٢٧) . و«الحميدي» (٢٨١) قال: حدثنا سفيان. و«أحمد» (٦/٣٦) قال: حدثنا سفيان. وفي (٦/٩٦) قال: حدثنا عفان. قال: حدثنا يزيد بن زريع. قال: حدثنا معمر. وفي (٦/١٩٠) قال: حدثنا عبد الرحمن، عن مالك بن أنس. وفي (٦/٢٢٥) قال حدثنا عبد الرزاق، قال: أخبرنا معمر. و«الدارمي» (٢١٠٣) قال: حدثنا عبيد الله بن عبد المجيد. قال: حدثنا مالك. و«البخاري» (١/٧٠) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٧/١٣٧) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٧/١٣٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. و«مسلم» (٦/٩٩) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثني حرملة بن يحيى التجيبي. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا يحيى بن يحيى وسعيد بن منصور وأبو بكر بن شيبة وعمرو الناقد وزهير بن حرب، كلهم عن بن عيينة (ح) وحدثنا حسن الحلواني وعبد بن حميد، عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح (ح) وحدثنا إسحاق بن إبراهيم وعبد بن حميد. قالا: أخبرنا عبد الرزاق. قال: أخبرنا معمر. و«أبو داود» (٣٦٨٢) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك (ح) وقرأت على يزيد بن عبد ربه الجرجسي حدثكم محمد بن حرب، عن الزبيدي. و«ابن ماجة» (٣٣٨٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. و«الترمذي» (١٨٦٣) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك بن أنس. و«النسائي» (٨/٢٩٧) قال: أخبرنا إسحاق بن إبراهيم وقتيبة، عن سفيان. وفي (٨/٢٩٨) قال: أخبرنا قتيبة، عن مالك (ح) وأنبأنا سويد بن نصر. قال: أنبأنا عبد الله، عن مالك (ح) وأخبرنا سويد. قال: أنبأنا عبد الله، عن معمر. (ح) وأخبرنا علي بن ميمون. قال: حدثنا بشر بن السري، عن عبد الرزاق. عن معمر.\nسبعتهم- مالك بن أنس، وسفيان بن عيينة، ومعمر، وشعيب بن أبي حمزة، ويونس بن يزيد، وصالح بن كيسان، ومحمد بن الوليد الزبيدي - عن ابن شهاب الزهري، عن أبي سلمة بن عبد الرحمن، فذكره.\n(*) رواية سفيان بن عيينة وصالح بن كيسان مختصرة على: «كل شراب أسكر فهو حرام» .\nزاد في رواية الحميدي: فقيل لسفيان: فإن مالكا وغيره يذكرون البتع؟ فقال: ما قال لنا ابن شهاب البتع. ماقال: لنا ابن شهاب إلا كما قلت لك.\n- وعن القاسم بن محمد، عن عائشة. قالت: قال رسول الله -ﷺ-: «كل مسكر حرام، ما أسكر الفرق منه فملء الكف منه حرام» .\nأخرجه أحمد (٦/٧١) قال: حدثنا خلف بن الوليد. قال حدثنا الربيع، وفي (٦/٧٢) قال: حدثنا يحيى بن إسحاق. قال: أخبرني مهدي بن ميمون. وفي (٦/١٣١) قال: حدثنا عفان. قال: حدثنا مهدي ابن ميمون. و«أبو داود» (٣٦٨٧) قال: حدثنا مسدد وموسى بن إسماعيل. قالا: حدثنا مهدي، يعني ابن ميمون. و«الترمذي» (١٨٦٦) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الأعلى بن عبد الأعلى، عن هشام بن حسان، عن مهدي بن ميمون (ح) وحدثنا عبد الله بن معاوية الجمحي. قال: حدثنا مهدي بن ميمون.\nكلاهما - الربيع بن صبيح، ومهدي بن ميمون - عن أبي عثمان الأنصاري، عن القاسم بن محمد بن أبي بكر، فذكره.\n- عن أم أبان بن صمعة، عن عائشة أنها سئلت عن الأشربة؟ فقالت: «كان رسول الله -ﷺ- ينهى عن كل مسكر.» .\nأخرجه النسائي (٨/٣٢٠) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا أبان بن صمعة. قال: حدثتني والدتي، فذكرته.","vol":"5","page":89},{"text":"٣١١٢ - (ت د) جابر بن عبد الله - ﵄ -: أن رسول الله ⦗٩١⦘ ﷺ قال: «ما أَسْكَرَ كثيرُهُ فقليلُهُ حرام» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١٨٦٦) في الأشربة، باب ما أسكر كثيره فقليله حرام، وأبو داود رقم (٣٦٨١) في الأشربة، باب النهي عن المسكر، ورجال إسناده ثقات، وحسنه الترمذي وقال: وفي الباب عن سعد، وعائشة، وعبد الله بن عمرو، وابن عمر، وخوات بن جبير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٤٣) قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا إسماعيل - يعني ابن جعفر - و«أبو داود» (٣٦٨١) قال: حدثنا قتيبة، قال: حدثنا إسماعيل - يعني ابن جعفر. و«ابن ماجة» (٣٣٩٣) قال: حدثنا عبد الرحمن بن إبراهيم، قال: حدثنا أنس بن عياض. و«الترمذي» (١٨٦٥) قال: حدثنا قتيبة قال: حدثنا إسماعيل بن جعفر. (ح) وحدثنا علي بن حجر، قال: أخبرنا إسماعيل بن جعفر.\nكلاهما - ابن جعفر، وأنس بن عياض - عن داود بن بكر بن أبي الفرات، عن ابن المنكدر، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"5","page":90},{"text":"٣١١٣ - (ت س) عبد الله بن عمرو، وأبو هريرة - ﵃ - قال: سمعتُ رسول الله - ﷺ- يقول: «كلُّ مُسْكر حرام» أخرجه الترمذي والنسائي (١) .\nوفي أخرى للنسائي عن عبد الله بن عمرو: أن النبي -ﷺ- قال: «ما أسكرَ كثيره فقليلُه حرام» (٢) .\n_________\n(١) رواه الترمذي رقم (١٨٦٥) في الأشربة، باب ما جاء كل مسكر حرام، والنسائي ٨ / ٢٩٧ في الأشربة، باب تحريم كل شراب أسكر من حديث عبد الله بن عمر وأبي هريرة، وفي الأصل والمطبوع: عبد الله بن عمرو وأبي هريرة، وهو حديث صحيح، وقال الترمذي: حديث حسن صحيح، وفي الباب عن عمر، وعلي، وابن مسعود، وأبي سعيد، وأبي موسى، والأشج البصري، وديلم، وميمونة، وعائشة، وابن عباس، وقيس بن سعد، والنعمان بن بشير، ومعاوية، وعبد الله بن مغفل، وأم سلمة، وبريدة، وأبي هريرة، ووائل بن حجر، وقرة المزني.\n(٢) ٨ / ٣٠٠ في الأشربة، باب تحريم كل شراب أسكر كثيره، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٢/١٦٧) (٦٥٥٨) قال: حدثنا أبو كامل، قال: حدثنا عبد الله بن عمر العمري. وفي (٢/١٧٩) (٦٦٧٤) قال: حدثنا يحيى بن سعيد، عن عبيد الله، و«ابن ماجة» (٣٣٩٤) قال: حدثنا عبد الرحمن بن إبراهيم، قال: حدثنا أنس بن عياض، قال: حدثنا عبيد الله بن عمر. و«النسائي» (٨/٣٠٠) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، يعني بن سعيد، عن عبيد الله.\nكلاهما - عبد الله بن عمر العمري، وأخوه عبيد الله بن عمر - عن عمرو بن شعيب، عن أبيه، فذكره.\nورواية أبي هريرة: أخرجها أحمد (٢/٤٢٩) قال: حدثنا يحيى. وفي (٢/٥٠١) قال: حدثنا يزيد. و«ابن ماجة» (٣٤٠١) قال: حدثنا أبو بكر بن أبي شيبة. قال:حدثنا محمد بن بشر. و«النسائي» (٨/٢٩٧) قال: أخبرنا محمد بن المثنى. قال: حدثنا يحيى بن سعيد (ح) وأخبرنا علي بن حجر، عن إسماعيل.\nأربعتهم - يحيى بن سعيد، ويزيد، ومحمد بن بشر، وإسماعيل بن جعفر - عن محمد بن عمرو، عن أبي سلمة، فذكره.\n(*) رواية يحيى بن سعيد مختصرة على: «كل مسكر حرام» .\nولم أجده عن الترمذي عن أبي هريرة، إلا معلقا، أما المسند فعن ابن عمر أخرجه الترمذي (١٨٦٤) قال: ثنا عبيد الله بن أسباط بن محمد القرشي الكوفي، وأبو سعيد الأشج قالا: ثنا عبد الله بن إدريس، عن محمد بن عمرو، عن أبي سلمة، فذكره.\nوقال الترمذي: هذا حديث حسن، وقد روى عن أبي سلمة، أبي هريرة، عن النبي -ﷺ- نحوه، وكلاهما صحيح.","vol":"5","page":91},{"text":"٣١١٤ - (خ م د س) أبو موسى الأشعري - ﵁ - قال: بعثني رسول الله - ﷺ- ومعاذًا إلى اليمن، فقال: «ادُعوَا الناسَ، وبَشِّرا ⦗٩٢⦘ ولا تُنَفِّرا، ويَسِّرَا ولا تُعَسِّرا، وتَطَاوَعَا، ولا تَخْتَلِفا. قال: فقلت: يا رسول الله، أفتنا في شرابين كنا نصنَعُهما باليمن البِتعِ: وهو من العسل يُنْبَذُ حتى يشتدَّ - والمِزْرِ - وهو من الذُّرة والشعيرِ يُنْبَذُ حتى يشتدَّ - قال: وكان رسول الله - ﷺ- قد أُعطيَ جوامِعَ الكَلمِ بَخواتِمِهِ، فقال انْهَى عن كلِّ مُسْكر أسكرَ عن الصلاة» . وفي رواية: فقال - ﷺ-: «كل مسكر حرام، قال: فقدمنا اليمن ...» وذكر الحديث. وسيجيء في موضعه. هذه رواية البخاري ومسلم.\nوفي رواية أبي داود قال: «سألتُ النبيَّ - ﷺ- عن شراب من العسل؟ فقال: ذاكَ البتعُ. قلت: ويَنْبذُون من الشعير والذُّرةِ؟ قال: ذاكَ المِزْرُ، ثم قال: أخبر قومَك، أن كلَّ مُسكر حرام» .\nوفي رواية النسائي، قال: بعثني رسولُ الله - ﷺ- ومُعاذًا إلى اليمن، فقال معاذ: إنك تَبْعِثُنَا إلى أَرض كثير شَرابُها، فما نشربُ؟ قال: اشْرَب، ولا تَشرَبُ مُسكرًا» .\nوفي أخرى مختصرًا، قال أبو موسى: قال رسول الله - ﷺ-: «كلُّ مُسكر حرام» .\nوفي أخرى قال: «بعثني رسول الله - ﷺ- إلى اليمن فقلت: «يا رسول الله، إن بها أشرِبة فما أشرب وما أدَعُ؟ قال: وما هي؟ قلت: البِتع والمزرُ، قال: وما البتع، وما المِزرُ؟ قلت: أما البِتعُ: فنبيذُ العسل، ⦗٩٣⦘ وأما المزر: فنبيذ الذرة، فقال رسول الله - ﷺ-: لا تشرب مسكرًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جوامع الكلم): أراد بجوامع الكلم: الإيجاز والبلاغة. فتكون ألفاظه قليلة، ومعاني كلامه كثيرة، وكذلك كانت ألفاظه - ﷺ-.\n_________\n(١) رواه البخاري ٨ / ٤٩ و٥٠ في المغازي، باب بعث أبي موسى ومعاذ إلى اليمن، وفي الجهاد، باب ما يكره من التنازع والاختلاف في الحرب، وفي الأدب، باب قول النبي ﷺ: يسروا ولا تعسروا، وفي الأحكام، باب أمر الوالي إذا وجه أميرين إلى موضع أن يتطاوعا، ومسلم رقم (١٧٣٣) في الجهاد، باب الأمر بالتيسير وترك التنفير، وفي الأشربة، باب بيان أن كل مسكر خمر، وأبو داود رقم (٣٦٨٤) في الأشربة، باب النهي عن المسكر، والنسائي ٨ / ٢٩٨ و٢٩٩ و٣٠٠ في الأشربة، باب تحريم كل شراب أسكر، وباب تفسير البتع والمزر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم","vol":"5","page":91},{"text":"٣١١٥ - (د) أم سلمة - زوج النبي - ﷺ﵂ -: قالت: «نهى رسولُ الله -ﷺ- عن كل مسكر ومُفْتِر» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ومُفْتر): المفتر: الذي يفتر الجسد إذا شرب، أي: يرخيه، وقال ابن الأعرابي: يقال: أفتر الرجل: إذا ضعفت جفونه، وانكسر طرفه.\n_________\n(١) رقم (٣٦٨٦) في الأشربة، باب النهي عن المسكر، وفي سنده ضعف، وقد حسنه الحافظ في \" الفتح \"، والمعنى: كل شراب يورث الفتور والخدر في الجسم، ويظهر أثره بفتور الجفون كالحشيش، وذكر في \" عون المعبود \"، شرح سنن أبي داود كلامًا نفيسًا في بيان المفتر وأنواعه، واستطراد للكلام على الحشيشة والافيون ونحوهما مما يستعمله أوباش الناس للتخدير والإسكار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٠٩) قال:حدثنا بن نمير. و«أبوداود»» (٣٦٨٦) قال: حدثنا سعيد منصور. قال: حدثنا أبو شهاب عبد ربه بن نافع.\nكلاهما - ابن نمير، وأبو شهاب - عن الحسن بن عمرو الفقيمي عن الحكم بن عتيبة، عن شهر بن حوشب، فذكر.","vol":"5","page":93},{"text":"٣١١٦ - (س) عبد الله بن عمر ﵄ - قال: خطب رسولُ الله -ﷺ- فذكر آية الخمر، فقال رجل: يا رسول الله، أرأيتَ المِزْرَ؟ قال: وما المِزْرُ، قال: حبَّة تُصنَعُ باليمن؟ قال تُسكِرُ؟ قال نعم، قال: كل مُسكر حرام.\nوفي أخرى «أن رجلًا سأله عن الأشربة؟ فقال: اجتنب كل شيء يَنِشُّ» .\nوفي أخرى، قال: «المُسكرُ كثيرهُ وقليله حرام» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنِش): نش الشراب: ينش: إذا أخذ يغلي.\n_________\n(١) ٨ / ٣٠٠ في الأشربة، باب تفسير البتع والمزر و٨ / ٣٢٤ في الأشربة، باب الاخبار التي اعتل بها من أباح شراب المسكر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: لفظ الباب: أخرجه النسائي (٨/٣٠٠) قال: نا أبو بكر بن علي،قال: ثنا نصر بن علي، قال: ني أبي، قال: ثنا إبراهيم بن نافع عن ابن طاوس، عن أبيه، فذكره.\nوعن نافع، عن ابن عمر، عن النبي -ﷺ- قال: «كل مسكر حرم، وكل مسكر خمر» .\nأخرجه أحمد (٢/١٦)، (٤٦٤٥) قال: حدثنا يحيى بن سعيد، عن عبيد الله. وفي (٢/٢٩) (٤٨٣٠) قال: حدثنا روح، قال: حدثنا ابن جريج، قال: أخبرني موسى بن عقبة. وفي (٢/٩٨) (٥٧٣١) قال: حدثنا يونس، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٢/١٣٤) (٦١٧٩) قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا عبد العزيز بن المطلب، عن موسى بن عقبة. وفي (٢/١٣٧) (٦٢١٨، ٦٢١٩) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله، قال: أخبرنا محمد بن عجلان. و«مسلم» (٦/١٠٠) قال: حدثنا إسحاق بن إبراهيم، وأبو بكر بن إسحاق، كلاهما عن روح بن عبادة، قال: حدثنا ابن جريج، قال: أخبرني موسى بن عقبة. (ح) وحدثنا صالح بن مسمار السلمي، قال: حدثنا معن، قال: حدثنا عبد العزيز بن المطلب، عن موسى بن عقبة. وفي (٦/١٠١) قال: حدثنا محمد بن المثنى، ومحمد بن حاتم، قالا: حدثنا يحيى، وهو القطان، عن عبيد الله. و«النسائي» (٨/٢٩٦) قال: أخبرنا سويد بن نصر،قال: أخبرنا عبد الله، عن حماد بن زيد، قال: حدثنا أيوب. (ح) وأخبرنا الحسين بن منصور بن جعفر، قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا حماد بن زيد،عن أيوب. وفي (٨/٢٩٧) قال: أخبرنا يحي بن درست، قال: حدثنا حماد، عن أيوب، (ح) وأخبرنا علي بن ميمون، قال:حدثنا ابن أبي رواد قال: حدثنا ابن جريج، وعن أيوب (ح) وأخبرنا سويد، قال: أنبأنا عبد الله، عن محمد بن عجلان.\nأربعتهم - عبيد الله، وموسى بن عقبة، وأيوب، ومحمد بن عجلان - عن نافع، فذكره.\n(*) أخرجه النسائي (٨/٣٢٤) قال: قال الحارث بن مسكين - قراءة عليه وأنا أسمع، عن ابن القاسم، قال أخبرني مالك، عن نافع، عن ابن عمر، قوله.\n(*) في رواية عبيد الله بن عمر: قال: أخبرنا نافع، عن ابن عمر. قال: ولا أعلمه إلا عن النبي -ﷺ-.\n(*) رواية يحيى بن درست، عن حماد، عن أيوب، مختصرة على: «كل مسكر خمر» .\n(*) حديث حماد بن يزيد، عن أيوب، عند أحمد (٢/٩٨) (٥٧٣٠) .ومسلم (٦/١٠٠) . وأبي داود (٣٦٧٩) . والترمذي (١٨٦١) وعن أبي سلمة، عن ابن عمر، قال: قال رسول الله -ﷺ- «كل مسكر حرام، وكل مسكرخمر» أخرجه أحمد (٢/١٦) (٤٦٤٤) قال: حدثنا يحيى. وفي (٢/٢٩) (٤٨٣١) قال: حدثنا معاذ بن معاذ. وفي (٢/٣١) (٤٨٦٣) قال: حدثنا يزيد. وفي (٢/١٠٤) (٥٨٢٠) قال: حدثنا عفان، قال: حدثنا همام. «الترمذي» (١٨٦٤) قال: حدثنا عبيد بن أسباط بن محمد القرشي الكوفي، وأبو سعيد الأشج، قالا: حدثنا عبد الله بن إدريس. و«ابن ماجة» (٣٣٩٠) قال: حدثنا سهيل،قال: حدثنا يزيد بن هارون. و«النسائي» (٨/٢٩٧) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. وفي (٨/٣٢٤) قال أخبرنا محمد بن المثى، قال: حدثنا يحيى بن سعيد. وفي (٨/٣٢٤) قال: أخبرنا الحسين بن منصور - يعني ابن جعفر النيسابوري - قال: حدثنا يزيد بن هارون.\nخمستهم - يحيى بن سعيد، ومعاذ بن معاذ، ويزيد بن هارون،وهمام وعبد الله بن إدريس - عن محمد بن عمرو بن علقمة، عن أبي سلمة، فذكره.\n* رواية يحيى بن سعيد، وعبد الله بن إدريس،مختصرة على: «كل مسكر حرام» .\nوعن سالم بن عبد الله بن عن أبيه عن رسول اللهﷺ- قال: «حرام الله الخمر، وكل مسكر حرام» .\nأخرجه ابن ماجة (٣٣٨٧) قال: حدثنا هشام بن عمار، قال: حدثنا صدقة ابن خالد، قال: حدثنا يحيى بن الحارث الذماري. والنسائي (٨/٣٢٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر،قال سمعت شبيبا، وهو ابن عبد الملك،يقول: حدثني مقاتل بن حيان.\nكلاهما - يحى بن الحارث، ومقاتل - عن سالم، فذكره.\n- وعن سالم بن عبد الله بن عبد الله، قال: قال رسول الله -ﷺ-: «كل مسكر حرام، ما أسكر كثيرة فقليله حرام» .\nوعن أبي حازم، عن عبد الله بن عمر، قال:قال رسول اللهﷺ-: «كل مسكر حرام، وما أسكر كثيرة، فقليله حُرم» .\nأخرجه ابن ماجة (٣٣٩٢) قال: حدثنا إبراهيم بن المنذر الحزامي، قال: حدثنا أبو يحيى زكريا بن منشور، عن أبي حازم،فذكره.\nقال المزي: هكذا في أكثر الروايات، ووقع في رواية إبراهيم بن دينار، عن ابن ماجة «عبد الله بن عمرو» والله أعلم «تحفة الأشراف» (٧٠٨٩) .","vol":"5","page":94},{"text":"٣١١٧ - (س) سعد بن أبي وقاص - ﵁ - أن رسول الله - ﷺ- قال: «أنهاكُم عن قليل ما أسكرَ وكثيره» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٠١ في الأشربة، باب تحريم كل شراب أسكر كثيره، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢١٠٥) قال: حدثنا عبد الله بن سعيد، قال: أخبرنا أبو أسامة، قال: حدثنا الوليد بن كثير بن سنان، و«النسائي» (٨/٣٠١) قال: أخبرنا حميد بن مخلد، قال:حدثنا سعيد بن الحكم، قال:أنبانا محمد بن جعفر. (ح) وأخبرنا محمد بن عبد الله بن عمار، قال: حدثنا الوليد بن كثير.\nكلاهما -الوليد، ومحمد - عن الضحاك بن عثمان، عن بكير بن عبد الله بن الأشج، عن عامر بن سعد، فذكره.","vol":"5","page":94},{"text":"٣١١٨ - (خ س) عبد الله بن عباس - ﵄ -: «سُئل عن الباذق؟ فقال سبق محمدٌ البَاذِقَ، فما أسكر فهو حرام، قال: عليك الشَّرابَ الحلالَ الطَّيبَ (١)، قال: ليس بعد الحلالِ الطَّيب إلا الحرام الخبيث» . ⦗٩٥⦘ أخرجه البخاري.\nوفي رواية النسائي، قال: «سئل ابن عباس، فقيل له: أفتِنا في الباذِق، فقال: سبق محمد الباذق، وما أسكر فهو حرام» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الباذق): [بفتح الذال المعجمة، ويجوز كسرها]: شراب كان عندهم معروف، ويحتمل أن يكون معرَّبًا من باذه، وهي الخمر بالفارسية. وقوله: «سبق محمد الباذق» أي: سبق حكمه: أن ما أسكر حرام.\n_________\n(١) في نسخ البخاري المطبوعة: قال: الشراب الحلال الطيب. قال الحافظ في \" الفتح \": هكذا في جميع نسخ الصحيح، ولم يعين القائل هل هو ابن عباس أو من بعده، والظاهر أنه من قول ابن عباس.\n(٢) رواه البخاري ١٠ / ٥٧ في الأشربة، باب الباذق ومن نهى عن كل مسكر من الأشربة. والنسائي ٨ / ٣٠٠ في الأشربة، باب تفسير البتع والمزر، وباب الأخبار التي اعتل بها من أباح شرب المسكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٣٤) قال: حدثنا سفيان. و«البخاري» (٧/١٣٩) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. و«النسائي» (٨/٣٠٠) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة، وفي (٨/٣٢١) قال: أخبرنا قتيبة، عن سفيان.\nكلاهما - سفيان، وأبو عوانة - عن أبي الجويرية الجرمي، فذكره.","vol":"5","page":94},{"text":"٣١١٩ - (د) ديلم بن فيروز الحميري الجبشاني - ﵁ - قال: «قلت: يا رسول الله، إنا بأرض بارِدة، ونُعالجُ فيها عملًا شديدًا، وإنا نتَّخِذُ شرابًا من هذا القمح نتقَوَّى به على أعمالنا وعلى بردِ بلادنا. قال هل يُسكِرُ؟ قلت: نعم، قال: فاجتَنِبُوه، قلت: إن الناس غيرُ تاركيه قال: إن لم يتركوه قاتِلُوهم» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نعالج): المعالجة: الممارسة والمباشرة.\n_________\n(١) رقم (٣٦٨٣) في الأشربة، باب النهي عن المسكر، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٣٢، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٢٣١) قال: حدثنا الضحاك بن مخالد،وفي (٤/٢٣٢) قال: حدثنا هناد - ابن السري -، قال: قال عبدة كلاهما - محمد بن عبيد، وعبدة - عن محمد بن إسحاق. كلاهما -ابن جعفر، وابن إسحاق - عن يزيد بن أبي حبيب، قال: حدثنا مرثد بن عبد الله، فذكره.","vol":"5","page":95},{"text":"٣١٢٠ - (س) عبد الله بن عباس - ﵄ -: «قال له رجل: إني امرؤ من أهل خرسان، وإن أَرضنا أرض باردة، وإنا نتَّخِذ شرابًا نشربُه من الزبيب والعنب وغيره، وقد أشكلَ عليَّ،؟ فذكر له ضُروبًا من الأَشْرباتِ، فأكثر حتى ظننتُ أنه لم يفهمه، فقال له ابن عباس: إنك قد أكثرت عليَّ، اجتَنب ما أسكر من زبيب أو غيره» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٢٢ في الأشربة، باب ذكر الأخبار التي اعتل بها من أباح شرب المسكر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٢٨) (٢٠٠٩) قال: ثنا يحيى. و«النسائي» (٨/٣٠٣) قال: نا سويد، قال: ثنا عبد الله.\nكلاهما - يحيى، وعبد الله - عن عيينة بن عيد الرحمن،عن أبيه فذكره.","vol":"5","page":96},{"text":"٣١٢١ - () عبد الله بن عمرو بن العاص، أو عبد الله بن عمر بن الخطاب - ﵄-: «سئل عن شيء يُصنعُ بالسِّندِ من الرُّزِّ (١)؟ فقال: ذلك لم يكن على عهد رسول الله -ﷺ- أو قال: على عهد عمر.\nوسئل عن الباذق؟ فقال: سبق محمد الباذِق - يريدُ: لم يكنُ يعرَف في ذلك الوقت» . وقال بعضهم هو السُّونيَّةَ (٢)، قال: «ما أسكر كثيره فقليله حرام» أخرجه ... (٣) .\n_________\n(١) في الأصل: سئل عن شيء يصنع من المذر بالسند.\n(٢) قال الحافظ في \" الفتح \"١٠ / ١٤٣ زاد الإسماعيلي في روايته - بعد قوله \" يصنع بالسند \" - يقال له: \" السادية \" يدعى الجاهل، فيشرب منها شربة، فتصرعه، قال الحافظ: وهذا الاسم لم يذكره صاحب \" النهاية \" لا في السين المهملة ولا في الشين المعجمة، ولا رأيته في \" صحاح الجوهري \" وما عرفت ضبطه إلى الآن، ولعله فارسي، فإن كان عربيًا، فعله \" الشاذبة \" والشاذب هو المتنحي عن وطنه، فلعل الشاذبة: تأنيثه، سميت الخمر به بذلك لكونها تتنحى بالعقل عن موطنه.\n(٣) كذا في الأصل وفي المطبوع بياض بعد قوله: أخرجه، وسيأتي معنى الشق الأول برقم (٢١٣٦) من حديث ابن عمر عن أبيه عمر ﵄، وقد تقدم معنى الشق الثاني برقم (٣١١٨) من حديث ابن عباس ﵄. وقد روى البخاري الشق الأول منه ١٠ / ٤٣ في الأشربة، ⦗٩٧⦘ ما جاء أن الخمر ما خامر العقل، عن أبي حيان التيمي قال: قلت: يا أبا عمرو (يعني الشعبي): فشيء يصنع بالسند من الأرز، قال ذاك لم يكن على عهد النبي ﷺ أو قال: على عهد عمر. وروى البخاري أيضًا الشق الثاني ١٠ / ٥٧ في الأشربة، باب الباذق، عن أبي الجويرية قال: سألت ابن عباس عن الباذق، فقال: سبق محمد الباذق، فما أسكر فهو حرام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥٥٨٨) قال: ثني أحمد بن أبي رجاء، قال ثنا يحيى بن أبي حبان التيمي، عن الشعبي، عن ابن عمر، ﵄ قال: خطب عمر على منبر رسول الله -ﷺ- فقال إنه قد نزل تحريم الخمر، وهي من خمسة فذكر حديثا (يعني أبو حيان التيمي) قلت با أبا عمر (يعني الشعبي) فذكر الشق الأول من الحديث.","vol":"5","page":96},{"text":"٣١٢٢ - (د) عبد الله بن عمرو بن العاص ﵄ - «أن النبيَّ - ﷺ- نهى عن الخمر والميْسِر والكُوبَة والغُبَيْرَاءِ، وقال: كلُّ مسكر حرام» أَخرجه أبو داود، وقال قال أبوعبيد القاسم بن سَلام: الغُبَيْرَاءُ: السُّكُرْكَةُ تعمل من الذُّرة، شراب تعمله الحبشة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الميسر): القمار، وقد ذكرنا كيفية لعب الجاهلية به في كتاب تفسير القرآن من حرف التاء. ⦗٩٨⦘\n(الكُوبة): الطبل الصغير: المخصر ذو الرأسين.\n(الغُبيراء): شراب تتخذه الحبشة من الذرة يسكر.\n(السُّكُرْكَة): نوع من الخمور تتخذ من الذرة، وقد حكى أبو داود عن أبي عبيد: أنها الغبيراء.\n_________\n(١) رقم (٣٦٨٥) في الأشربة، باب النهي عن المسكر، وفيه عنعنة ابن إسحاق، وفي سنده أيضًا الوليد بن عبدة مولى عمرو بن العاص، قال أبو حاتم: مجهول، وقال المنذري في \" مختصر سنن أبي داود \": وقال ابن يونس في \" تاريخ المصريين \": وليد بن عبدة مولى عمرو بن العاص، روى عنه يزيد بن أبي حبيب، والحديث معلول، ويقال: عمرو بن الوليد بن عبدة، وذكر له هذا الحديث، وقال الذهبي في \" الميزان \": الوليد بن عبدة: مجهول، والخبر معلول في الكوبة والغبيراء، وقال الحافظ في \" التهذيب \" في ترجمة الوليد بن عبدة أنه نقل عن أبي حاتم أنه مجهول وعن ابن يونس أن حديثه معلول، قال: وقال الحسن بن علي العداس: مات سنة مائة، وذكره ابن حبان في \" الثقات \"، قال: وقال الدارقطني: اختلف على يزيد بن أبي حبيب في اسمه، فقيل: عمرو بن الوليد، والوليد بن عبدة، وذكره يعقوب بن سفيان في ثقات المصريين، ووثقه الحافظ في \" التقريب \"، وروى الحديث بمعناه أحمد في \" المسند \" ٣ / ٤٢٢ من حديث قيس بن سعد بن عبادة أن رسول الله ﷺ قال: إن ربي ﵎ حرم علي الخمر والكوبة والقنين، وإياكم والغبيراء فإنها ثلث خمر العالم، وإسناده لا بأس به، فالحديث على هذا حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجة أحمد (٢/١٥٨) (٦٤٧٨) قال: حدثنا يحيى بن إسحاق، قال: أخبرني ابن لهيعة. وفي (٢/١٧١) (٦٥٩١) قال: حدثنا أبو عاصم، وهو النبيل، قال: أخبرنا عبد الحميد بن جعفر. و«أبو داود» (٣٦٨٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن محمد بن إسحاق.\nثلاثتهم - عبد الله بن لهيعة، وعبد الحميد بن جعفر، ومحمد بن إسحاق -عن يزيد بن أبي حبيب، عن عمرو بن الوليد، فذكره..\n(*) في رواية محمد بن إسحاق. اسمه: الوليد بن عبدة. وعن عبد الرحمن بن رافع، عن عبد الله بن عمرو، قال: قال: رسول الله -ﷺ- «إن الله حرم على أمتي الخمر، والميسر، والمزر، والكوبة، والقنين، وزادني صلاة الوتر» .\nأخرجه أحمد (٢/١٦٥) (٦٥٤٧) قال: حدثنا يزيد. وفي (٢/١٦٧) (٦٥٦٤) قال: حدثنا أبو النضر.\nكلاهما - يزيد، وأبو النضر - عن الفرج بن فضالة، قال: حدثنا إبراهيم بن عبد الرحمن بن رافع، عن أبيه، فذكره. وعن أبي هبيرة الكلاعي، عن عبد الله بن عمرو بن العاص، قال: «خرج علينا رسول الله -ﷺ- يوما، فقال: إن ربي حرم علي الخمر، والميسر، والمزر، والكوبة، والقنين» .\nأخرجه أحمد (٢/١٧٢) (٦٦٠٨) قال: حدثنا يحيى، قال: حدثنا ابن لهيعة، عن عبد الله بن هبيرة، عن أبي هبيرة الكلاعي، فذكره.","vol":"5","page":97},{"text":"٣١٢٣ - (ط) عطاء بن يسار أن رسولَ الله - ﷺ- «سئل عن الغُبَيْرَاءِ؟ فقال: لا خير فيها، ونهى عنها» قال مالك: فسألت زيد بن أسلم: ما الغُبيراء؟ قال هي السُّكُركَة. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٤٥ في الأشربة، باب تحريم الخمر، وهو مرسل، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: ذكر ابن شعبان أن ابن القاسم أسنده عن مالك، فقال: عن ابن عباس، والذي عندنا في \" موطأ ابن القاسم \" مرسلًا كالجماعة، وإنما أسنده ابن وهب وحده عن مالك عن زيد عن عطاء عن ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٦٤١) قال عن زيد بن أسلم، فذكره. وقال الزرقاني في «شرح الموطأ» مرسلا، قال ابن عبد البر، ذكر ابن شعبان أن ابن القاسم أسنده عن مالك،فقال: عن ابن عباس، والذي عندنا في الموطأ ابن القاسم مرسلا كالجماعة، وإنما أسنده ابن وهب وحده عن مالك، عن زيد، عن عطاء، عن ابن عباس.","vol":"5","page":98},{"text":"<span data-type=\"title\" id=toc-614>الفصل الثاني: في تحريم كل مسكر وذم شاربه</span>\n٣١٢٤ - (خ م ط ت د س) عبد الله بن عمر - ﵄ -: أن النبيَّ -ﷺ- قال: «كل مُسكر خمر وكلُّ مسكر حرام، ومن شرب الخمر في الدنيا ومات وهو يُدْمِنُها لم يَتُبْ منها، لم يشرَبْها في الآخرة» .\nوفي رواية ⦗٩٩⦘ إلى قوله: «حرام» لم يزد.\nوفي أخرى مثله، وقال: لا أعلمه إلا عن النبيِّ - ﷺ-.\nوفي أخرى: أَن رسول -ﷺ- قال: «من شَرِبَ الخمر في الدنيا، ثم لم يَتُبْ منها، حُرِمَها في الآخرة» .\nزاد في رواية: «فلم يُسْقَها» . أخرج الأولى والثانية والثالثة مسلم، وأخرج الرابعة هو والبخاري، وأخرج الترمذي الأولى.\nوفي رواية أبي داود مثلها، ولم يقل: «لم يَتُبْ منها» .\nوفي رواية النسائي: «كل مسكر خمر» . وفي أخرى «كل مسكر حرام، وكل مسكر خمر» .\nوفي أخرى: «مَن شَرِب الخمر في الدنيا»، وذكر الرواية الأولى. وله في أخرى مثلها، ولم يذكر «يُدْمِنُها» . وأخرج الموطأ مثلها ولم يذكر «يدمنها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يشربها في الآخرة): قال الخطابي: معناه: لم يدخل الجنة، لأن الخمر من شراب أهل الجنة، فإذا لم يشربها في الآخرة، لم يدخل الجنة، وهذا من باب الكنايات والتعليق.\n_________\n(١) رواه البخاري ١٠ / ٢٥ و٢٦ في الأشربة في فاتحته، ومسلم رقم (٢٠٠٣) في الأشربة، باب بيان أن كل مسكر خمر، والموطأ ٢ / ٨٤٦ في الأشربة، باب تحريم الخمر، وأبو داود رقم (٣٦٧٩) في الأشربة، باب النهي عن المسكر، والترمذي رقم (١٨٦٢) في الأشربة، باب ما جاء في شارب الخمر، والنسائي ٨ / ٢٩٦ و٢٩٧ و٣١٨ في الأشربة، باب إثبات اسم الخمر لكل مسكر، وباب الرواية في المدمنين في الخمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٥٢٨) . و«أحمد» (٢/١٩) (٤٦٩٠) قال: حدثنا يحيى، عن مالك. وفي (٢/٢١) (٤٧٢٩)، (٢/١٤٢) (٦٢٧٤) قال: حدثنا ابن نمير، قال: أخبرنا عبيد الله. وفي (٢/٢٨) (٤٨٢٣) قال: حدثنا روح، قال: حدثنا ابن جريج، قال: حدثني موسى بن عقبة. وفي (٢/٢٨ (٢٤ ٤٨) قال: حدثنا روح قال: حدثنا مالك. وفي (٢/٣٥) (٤٩١٦) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن أيوب. وفي (٢/١٠٦) (٥٨٤٥) قال: حدثنا وكيع، قال: حدثنا العمري. وفي (٢/١٢٣) (٦٠٤٦) قال: حدثنا هاشم بن القاسم، قال: حدثنا شعبة، عن أيوب السختياني. و«عبد بن حميد» (٧٧٠) قال: حدثني خالد بن مخلد، قال: حدثنا مالك. و«الدارمي» (٢٠٩٦) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. و«البخاري» (٧/١٣٥) قال حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم» (٦/١٠١) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك (ح) وحدثنا عبد الله بن نمير. (ح) وحدثنا مسلمة بن قعنب، قال: حدثنا مالك (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، قال: حدثنا أبي قال: حدثنا عبيد الله. (ح) وحدثنا ابن أبي عمر، قال: حدثنا هشام، يعني ابن سليمان المخزومي، عن ابن جريج، قال: أخبرني موسى بن عقبة، و«ابن ماجة» (٣٣٧٣) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير، عن عبيد الله بن عمر. و«النسائي» (٨/٣١٧) قال: أخبرنا قتيبة، عن مالك (ح)، والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن القاسم، قال: حدثني مالك. وفي (٨/٣١٨) قال: أخبرنا سويد، قال: أنبانا عبد الله، عن حماد بن زيد، قال: حدثنا أيوب (ح) وأخبرني يحيى بن درست، قال: حدثنا حماد، عن أيوب.\nخمستهم - مالك، وعبيد الله بن عمر، وموسى بن عقبة، وأيوب السختياني، وعبد الله بن عمر العمري- عن نافع، فذكره.\n(*) أخرجه أحمد (٢/٩٨) (٥٧٣٠) قال: حدثنا يونس. و«مسلم» (٦/١٠٠) قال: حدثنا أبو الربيع العتكي، وأبو كامل. و«أبوداود» (٣٦٧٩) قال: حدثنا سليمان بن داود، ومحمد بن عيسى في آخرين. و«الترمذي» (١٨٦١) قال: حدثنا أبو زكريا، يحيى بن درست البصري.\nجميعهم - يونس، وأبو الربيع سليمان بن داود، ومحمد بن عيسى، ويحيى بن درست - قالوا: حدثنا حماد بن زيد، قال: حدثنا أيوب، عن نافع، عن ابن عمر، قال: قال: رسول الله -ﷺ- «كل مسكر خمر وكل مسكر حرام، ومن شرب الخمر في الدنيا، فمات وهو يدمنها، ولم يتب، لم يشربها في الآخرة» .","vol":"5","page":98},{"text":"٣١٢٥ -[(م) عبد الله بن عمر - ﵄ -: أن رسول الله - ﷺ- قال: «من شربَ الخمر في الدنيا، لم يشربها في الآخرة إلا أن يتوبَ» . أخرجه مسلم] (١) .\n_________\n(١) رقم (٢٠٠٣) في الأشربة، باب بيان أن كل مسكر خمر، وهذه الرواية ليست في الأصل، وإنما هي زيادة من المطبوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم في الحديث السابق.","vol":"5","page":100},{"text":"٣١٢٦ - (م س) جابر - ﵁ - «أن رجلًا قَدِمَ من جَيْشانَ - وجيشانُ من اليمن - فسأل رسولَ الله - ﷺ- عن شراب يشربونه بأرضهم من الذُّرَة، يقال له: المِزْرُ؟ فقال رسولُ الله -ﷺ- أَوَ مُسْكِر هو؟ قال: نعم، قال رسولُ الله - ﷺ- كل مُسْكِر حرام، وإن على الله عهدًا لمنْ يشربُ المُسْكِرَ: أن يَسقِيَه من طِينَة الخَبَال، قالوا: يا رسول الله، وما طِينَةُ الخبال؟ قال: عرَقُ أهل النار أو عُصارة أهل النار» . أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٢٠٠٢) في الأشربة، باب بيان أن كل مسكر خمر، والنسائي ٨ / ٣٢٧ في الأشربة، باب ذكر ما أعد الله ﷿ لشارب المسكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٦٠. و«مسلم» (٦/١٠٠) . و«النسائي» (٨/٣٢٧) . ثلاثتهم - أحمد، ومسلم، والنسائي - عن قتيبة بن سعيد، قال: حدثنا عبد العزيز بن محمد - يعني الدراوردي - عن عمارة بن غزية، عن أبي الزبير، فذكره.","vol":"5","page":100},{"text":"٣١٢٧ - (د) ابن عباس - ﵄ -: أَن رسول الله - ﷺ- قال: «كلُّ مُخَمَّر خمر، وكلُّ مُسكر حرام، ومن شَرِبَ مُسكِرًا بُخِسَتْ صلاته أربعين صباحًا، فإن تاب تاب الله [عليه]، فإن عاد الرابعة كان حقًا على الله أن يَسْقيَهُ من طينةِ الخبال، قيل: وما طِينَةُ الخبال يا رسول الله؟ قال: صَديدُ أَهل النار» . أخرجه أبو داود (١) . ⦗١٠١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بخست): البخس: النقص.\n_________\n(١) رقم (٣٦٨٠) في الأشربة، باب النهي عن المسكر، وزاد في آخره: ومن سقاه صغيرًا لا يعرف حلاله من حرامه كان حقًا على الله أن يسقيه من طينة الخبال، وفي سنده إبراهيم بن عمر اليماني أبو إسحاق الصنعاني، وهو مستور، أقول: وللحديث شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٣٦٨٠) قال: حدثنا محمد بن رافع النيسابوري، قال: حدثنا إبراهيم بن عمر الصنعاني، قال: سمعت النعمان، يقول: عن طاووس، فذكره.","vol":"5","page":100},{"text":"٣١٢٨ - (ت س) عبد الله بن عمر - ﵄ -: قال: قال رسولُ - ﷺ-: «من شَرِب الخمر لم تُقبَلْ له صلاة أربعين صباحًا، فإن تاب تاب الله عليه، فإن عاد لم يَقبَلِ الله له صلاة أربعين صباحًا، فإن تاب تاب الله عليه، فإن عاد لم يقبل الله له صلاة أربعين صباحًا، فإن تاب تاب الله عليه، فإن عاد في الرابعة لم يقبل الله له صلاة أربعين صباحًا، فإن تاب لم يَتُب الله عليه، وسقاه من نهر الخبال. قيل: يا أبا عبد الرحمن، وما نهرُ الخبال؟ قال: نهر من صديد أهل النار» أخرجه الترمذي (١) .\nوفي رواية النسائي قال: «مَن شرِبَ الخمرَ فلم يَنْتَشِ، لم تقبل له صلاة ما دام في جوفِه أو عروقه منها شيء، وإن مات مات كافرًا، وإن انتَشَى لم تقبل له صلاة أربعين يومًا، وإن مات فيها مات كافرًا» جعله موقوفًا على ابن عمر (٢) . ⦗١٠٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فلم يَنْتَش): الانتشاء: أول السكر ومقدماته، وقيل: هو السُّكر ورجل نشوان.\n_________\n(١) رواه الترمذي رقم (١٨٦٣) في الأشربة، باب ما جاء في شارب الخمر، وهو حديث حسن يشهد له الذي بعده، ولذلك قال الترمذي: هذا حديث حسن، وقد روي نحو هذا عن عبد الله بن عمرو، وابن عباس، عن النبي ﷺ.\n(٢) رواه النسائي ٨ / ٣١٦ في الأشربة، باب ذكر الآثام المتولدة عن شرب الخمر، موقوفًا على ابن عمر ﵄، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٨٦٢) قال حدثنا قتيبة، قال: حدثنا جرير بن عبد الحميد، عن عطاء بن السائب، عن عبد الله بن عبيد بن عمير، عن أبيه، فذكره.\n(*) أخرجه أحمد (٢/٣٥) (٤٩١٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن عطاء بن السائب، عن عبد الله بن عبيد بن عمير، عن ابن عمر، فذكره. ليس فيه: عن أبيه.\n(*) أخرجه النسائي (٨/٣١٦) قال: نا أبو بكر بن علي، قال: ثنا سريج بن يونس، قال: ثنا يحيى بن عبد الملك، عن العلاء وهو ابن المسيب، عن فضيل، عن مجاهد، وعن ابن عمر فذكره موقوفا.\nوقال الترمذي: هذا حديث حسن.","vol":"5","page":101},{"text":"٣١٢٩ - (س) عبد الله بن عمرو بن العاص - ﵄ -: قيل له: هل سمعتَ رسولَ -ﷺ- ذكر شأنَ الخَمرِ بشيء؟ قال: نعم، سمعتُ رسولَ الله -ﷺ- يقول: «لا يشرب الخمر رجل من أُمَّتي فيَقْبلُ الله منه صلاة أربعين يومًا» .\nوفي رواية قال [عبد الله بن الديلمي]: «دخلتُ على عبد الله بن عمرو بن العاص وهو في حائط له بالطَّائفِ، يقال له: الوَهطُ، وهو مُخاصِر فَتى من قُريش، يُزَنُّ ذلك الفتى بشُرب الخمر، فقال سمعتُ رسول الله - ﷺ- يقول: من شرِب من الخمر شَرْبَة لم يقبل الله توبةَ أربعين صباحًا، فإن تابَ تابَ الله عليه، فإن عاد لم يقبل الله له توبة أربعين صباحًا، فإن تاب تاب الله عليه، فإن عاد كان حقًا على الله أن يسقيَهُ من طينَةِ الخبَالِ يوم القيامةِ» . أخرجه النسائي.\nوله في أخرى: أن النبيَّ - ﷺ- قال: «مَن شَربَ الخمرَ، فجعلها في بَطْنِهِ، لم يقْبَلِ الله منه صلاة سبعًا، وإن ماتَ فيها مات كافرًا، فإن أَذْهبَتْ ⦗١٠٣⦘ عَقلَهُ عن شيء من الفرائض - وفي رواية: عن القرآن - لم تُقبَل منه صلاة أربعين يومًا، فإن مات فيها مات كافرًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُزَنُّ): أي يرمى به ويعاب به.\n_________\n(١) ٨ / ٣١٤ و٣١٦ و٣١٧ في الأشربة، باب الروايات المبينة عن صلوات شارب الخمر، وباب ذكر الآثام المتولدة عن شرب الخمر، وباب توبة شارب الخمر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٧٦) (٦٦٤٤) قال: ثنا معاوية بن عمرو، قال: ثنا إبراهيم بن محمد أبو إسحاق الفزاري، «الدارمي» (٢٠٩٧) قال: ثنا محمد بن يوسف، و«ابن ماجة» (٣٣٧٧) قال: ثنا عبد الرحمن بن إبراهيم الدمشقي، قال: ثنا الوليد بن مسلم. و«النسائي» (٨/٣١٧) قال: نا القاسم بن زكريا بن دينار، قال: ثنا معاوية بن عمرو، قال: ثنا أبو إسحاق (ح) وني عمرو بن عثمان بن سعيد، عن بقية.\nأربعتهم - أبو إسحاق الفزاري، ومحمد بن يوسف، والوليد بن مسلم، وبقية بن الوليد - عن الأوزاعي، قال ثني ربيعة بن يزيد\n٢- وأخرجه أحمد (٢/١٩٧) (٦٨٥٤) قال: حدثنا أبو المغيرة، قال: حدثنا محمد بن مهاجر. و«النسائي» (٨/٣١٤) قال: أخبرنا علي بن حجر، قال: أنبأنا عثمان بن حصن بن علاق، و«ابن خزيمة» (٩٣٩) قال: حدثنا زكريا بن يحيى بن إياس، قال: حدثنا عبد الله بن يوسف، قال: حدثنا محمد بن المهاجر.\nكلاهما - ربيعة بن يزيد، وعروة بن رويم - عن عبد الله بن الديلمي، فذكره.\n(*) رواية عروة بن رويم مختصرة على: «لا يشرب الخمر أحد من أمتي فيقبل الله منه صلاة أربعين صباحا» .\n(*) قال عروة بن رويم في حديثه: عن ابن الديلمي الذي كان يسكن بيت المقدس. ولم يسمه، وعن مجاهد، عن عبد الله بن عمرو، عن النبي -ﷺ-، قال: «من شرب الخمر، فجعلها في بطنه، لم يقبل الله منه صلاة سبعا، إن مات فيها (وقال ابن آدم: فيهن) مات كافرا، فإن أذهبت عقله عن شيء من الفرائض (وقال ابن آدم: القرآن)، لم تقبل له صلاة أربعين يوما، إن مات فيها (وقال ابن آدم: فيهن) مات كافرا» .\nأخرجه النسائي (٨/٣١٦) قال: أخبرني محمد بن آدم بن سليمان، عن عبد الرحيم، عن يزيد (ح) وأنبأنا واصل بن عبد الأعلى، قال: حدثنا ابن فضيل عن يزيد بن أبي رياد، عن مجاهد، فذكره.\n[الثانية]- وعن نافع بن عاصم، عن عبد الله بن عمرو عن النبي -ﷺ- قال: «من شرب الخمر، فسكر، لم تقبل صلاته أربعين ليلة، فإن شربها فسكر لم تقبل صلاته أربعين ليلة، فإن شربها فسكر لم تقبل صلاته أربعين ليلة والثالثة والرابعة، فإن شربها لن تقبل صلاته أربعين ليلة، فإن تاب لم يتب الله عليه، وكان حقا على الله أن يسقيه من عين خبال، قيل وما عين خبال؟ قال: صديد أهل النار» .\nأخرجه أحمد (٢/١٨٩ (٦٧٧٣) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة، عن يعلى بن عطاء، عن نافع بن عاصم، فذكره.\n- وعن شعيب، عن عبد الله بن عمرو، عن رسول الله، أنه قال: «من ترك الصلاة سكرا مرة واحدة، فكأنما كانت له الدنيا وما عليها فسلبها. ومن ترك الصلاة سكرا أربع مرات، كان حقا على الله ﷿ أن يسقيه من طينة الخبال. قيل: وما طينة الخبال يا رسول الله؟ قال: عصارة أهل جهنم.» .\nأخرجه أحمد (٢/١٧٨) (٦٦٥٩) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب، قال: حدثني عمرو، يعني ابن الحارث، عن عمرو بن شعيب، عن أبيه، فذكره.\n(*) حديث شيخ، عن عبد الله بن عمرو، مرفوعا، «من كذب علي كذبة» و«من شرب الخمر أتى عطشانا» .","vol":"5","page":102},{"text":"٣١٣٠ - (س) عثمان بن عفان - ﵁ - قال: «اجْتَنِبُوا الخمرَ، فإنها أم الخبَائث، إنه كان رجل مِمَّن خلا قَبْلَكم يَتَعَبَّدُ، فَعَلِقَتْهُ امرأة أَغوَتْهُ، فأرسَلَتْ إليه جاريتها، فقالت له: إنها تَدْعوك للشهادة، فانْطَلَقَ مع جاريتها، فَطَفِقَ كلما دخلَ بابًا أَغْلَقَتْهُ دُونَهُ، حَتى أَفضى إلى امرأة وضِيئَة عندها غُلام وباطيَةُ خمْر، فقالت: والله ما دَعَوتُك للشهادة، ولكن دعوتكَ لِتَقَعَ عليَّ أَو تَشرَبَ من هذه الخمر كأسًا، أو تَقْتُلَ هذا الغُلامَ. قال: فاسقِيني من هذه الخمر كأسًا، فسَقتهُ كأسًا فقال: زيدوني، فلم يَرِمْ حتى وقع عليها، وقتل الغلام (١)، فاجتنبو الخمر فإنها والله لا يجتمع الإيمان وإدمان الخمر إلا ويُوشكُ أن يُخْرِجَ أحدُهما صاحبه» . أخرجه النسائي (٢) . ⦗١٠٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أغوته): الإغواء: الإضلال، والغي ضد الرشاد.\n(وَضِيئة): امرأة وضيئة، أي: جميلة حسنة.\n(فلم يَرِم): لم يرم فلان عن موضعه، أي: لم يبرح.\n_________\n(١) في النسائي المطبوع: النفس.\n(٢) ٨ / ٣١٥ في الأشربة، باب ذكر الآثام المتولدة عن شرب الخمر من ترك الصلوات، موقوفًا على عثمان ﵁، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣١٥) قال: نا سويد، قال: نا عبد الله، عن معمر، عن الزهري، عن أبي بكر بن عبد الرحمن بن الحارث، عن أبيه، فذكره.","vol":"5","page":103},{"text":"٣١٣١ - (د) عبد الله بن عمر - ﵄ -: قال: قال رسول الله -ﷺ- «لعن الله الخمرَ، وشاربَها، وساقيهَا، وبائعهَا، ومُبْتَاعها، وعاصِرَها، ومُعتَصِرهَا، وحامِلَها، والمحْمُولَةَ له» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٧٤) في الأشربة، باب العنب يعصر للخمر، ورواه أيضًا ابن ماجة رقم (٣٣٨٠) في الأشربة، باب لعنت الخمر على عشرة أوجه، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٥)، (٢/٧١) (٥٣٩١) . و«أبوداود» (٣٦٧٤) قال: حدثنا عثمان بن أبي شيبة. و«ابن ماجة» (٣٣٨٠) قال: حدثنا علي بن محمد، ومحمد بن إسماعيل.\nأربعتهم - أحمد، وعثمان، وعلي، ومحمد بن إسماعيل - عن وكيع بن الجراح، قال: حدثنا عبد العزيز بن عمر بن عبد العزيز، عن عبد الرحمن بن عبد الله الغافقي، وأبي طعمة مولاهم، فذكراه.\n(*) أخرجه أحمد (٢/٧١) (٥٣٩٠) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا أبو طعمة - قال ابن لهيعة: لا أعرف أيش اسمه - قال: سمعت عبد الله بن عمر يقول: «خرج رسول الله -ﷺ- إلى المربد، فخرجت معه، فكنت عن يمينه، وأقبل أبو بكر، فتأخرت له، فكان عن يمينه، وكنت عن يساره، ثم أقبل عمر، فتنحيت له، فكان عن يساره، فأتى رسول الله -ﷺ- المربد، فإذا بأزقاق على المربد فيها خمر، قال ابن عمر: فدعاني رسول الله -ﷺ- بالمدية. قال: وما عرفت المدية إلا يومئذ فأمر بالزقاق، فشقت، ثم قال: لعنت الخمر ... فذكره. ليس فيه- عبد الرحمن بن عبد الله الغافقي.\n(*) في رواية عثمان بن أبي شيبة: - عن أبي علقمة، وعبد الرحمن بن عبد الله الغافقي - قال المزي: هكذا قال أبو علي اللؤلؤي وحده، عن أبي داود: «أبو علقمة» . وقال أبو الحسن بن العبد، وغير واحد، عن أبي داود: «أبو طعمة» وهو الصواب. وكذلك رواه أحمد بن حنبل، وغيره، عن وكيع، «تحفة الأشراف» (٧٢٩٦) . وعن عبد الله بن عبد الله بن عمر، عن أبيه، أن النبي -ﷺ- قال: «لعن الله الخمر، ولعن شاربها، وساقيها، وعاصرها، ومعتصرها، وبائعها، وحاملها، والمحمولة إليه، وآكل ثمنها.» أخرجه أحمد (٢/٩٧) (٥٧١٦) قال: حدثنا يونس بن محمد، قال: حدثنا فليح، عن سعيد بن عبد الرحمن بن وائل الأنصاري، عن عبد الله بن عبد الله بن عمر، فذكره.","vol":"5","page":104},{"text":"٣١٣٢ - (ت) أنس بن مالك - ﵁ - قال: «لعن رسولُ الله -ﷺ- في الخمر عشرةَ: عاصرِها ومعْتصرها، وشاربَها، وساقِيها، وحاملَها، والمحمولة إليه، وبائِعها، ومُبتاعها، وواهبها، وآكلَ ثمنها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٩٥) في البيوع، باب النهي عن أن يتخذ الخمر خلًا، ورواه أيضًا ابن ماجة رقم (٣٣٨١) في الأشربة، باب لعنت الخمر على عشرة أوجه، وهو حديث حسن، وهو بمعنى الذي قبله، وفي الباب عن ابن عباس، وابن مسعود. ولفظه في نسخ الترمذي المطبوعة: عاصرها، ومعتصرها وشاربها، وحاملها، والمحمولة إليه، وساقيها، وبائعها، وآكل ثمنها، والمشتري لها، والمشتراة له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٣٣٨١) قال: ثنا محمد بن سعيد زيد بن إبراهيم التستري. و«الترمذي» (١٢٩٥) قال: ثنا عبد الله بن منير كلاهما - التستري، ابن منير - عن أبي عاصم الضحاك بن مخالد عن شبيب بن بشر، فذكره. وقال الترمذي: هذا حديث غريب.","vol":"5","page":104},{"text":"٣١٣٣ - (س) أبو موسى - ﵁ - كان يقول: «ما أُبالي، شَرِبتُ الخمر، أو عبَدْتُ هذه السَّاريةَ [من] دُونِ الله» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣١٤ في الأشربة، باب ذكر الروايات المغلظة في شرب الخمر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣١٤) قال: ثنا واصل بن عبد الأعلى، عن ابن فضيل، عن وائل بن بكر، عن أبي بردة بن أبي موسى، فذكره موقوفا.","vol":"5","page":104},{"text":"٣١٣٤ - (د) عبد الله بن عباس - ﵄ -: قال: قال رسول الله ⦗١٠٥⦘ ﷺ-: «من سَقَى الخمرَ صغيرًا لا يَعْرِفُ حلالَه من حرامِه كان حقًا على الله أن يَسقيَ ساقِيَهُ من طينَةِ الخبَال» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد تقدم نحوه في آخر الحديث رقم (٣١٢٧)، وهو عند أبي داود رقم (٣٦٨٠) في الأشربة، باب النهي عن المسكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هو جزء من حديث أخرجه أبو داود (٣٦٨٠) قال: ثنا محمد بن رافع النيسابوري، قال: ثنا إبراهيم بن عمر الصنعاني، قال: سمعت النعمان بن بشير، يقول: عن طاوس عن ابن عباس، فذكره.","vol":"5","page":104},{"text":"<span data-type=\"title\" id=toc-615>الفصل الثالث: في الخمر وتحريمها، ومن أي شيء هي</span>؟\n٣١٣٥ - (س) عبد الله بن عباس - ﵄ - قال: «حُرِّمت الخمرُ بعينِها، قليلُها، وكثيرُها، والسُّكرُ من كُلِّ شراب» .\nوفي رواية بإسقاط «قليلها وكثيرها» . وقال: «وما أسكر من كل شراب» .\nوفي أخرى: «والمُسْكِرُ من كل شراب» .\nوفي أخرى لم يذكر «بعينها» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٢٠ و٣٢١ في الأشربة، باب الأخبار التي اعتل بها من أباح شرب المسكر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه النسائي (٨/٣٢٠) قال: أخبرنا أبو بكر بن علي،قال: أنبأنا القواريري، قال: حدثنا عبد الوارث، قال: سمعت ابن شبرمة يذكره.\n٢-وأخرجه النسائي (٨/٣٢١) قال: أخبرنا أحمد بن عبد الله بن الحكم قال: حدثنا محمد (ح) وأنبأنا الحسين بن منصور،قال: حدثنا أحمد بن حنبل، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن مسعر..وفي (٨/٣٢١) قال: أخبرنا الحسين بن منصور، قال: حدثنا أحمد بن حنبل، قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا شريك، عن عباس بن ذريح. كلاهما - مسعر، وابن ذريح - عن أبي عون كلاهما - ابن شبرمة، وأبو عون - عن عبد الله بن شداد بن الهاد، فذكره\n(*) أخرجه النسائي (٨/٣٢١) قال: أخبرنا أبو بكر بن علي، قال: حدثنا سريج بن يونس، قال: حدثنا هشيم، عن ابن شبرمة، قال: حدثني الثقة، عن عبد الله بن شداد، عن ابن عباس.\n(*) قال النسائي: ابن شبرمة لم يسمعه من عبد الله بن شداد. وقال عقب حديث عباس بن ذرح: وهذا أولى بالصواب من حديث ابن شبرمة. وهشيم بن بشير كان يدلس. وليس في حديثه ذكر السماع من ابن شبرمة. ورواية أبي عون أشبه بما رواه الثقات عن ابن عباس.\n- عن مالك بن سعد التجيبي، أنه سمع ابن عباس، يقول: سمعت رسول الله -ﷺ-، يقول: «أتاني جبريل، فقال: يا محمد، إن الله - ﷿ - لعن الخمر، وعاصرها، ومعتصرها، وشاربها، وحاملها، والمحمولة إليه، وبائعها ومبتاعها وساقيها، ومستقيها» .\nأخرجه أحمد (١/٣١٦) (٢٨٩٩) . و«عبد بن حميد» (٦٨٦) كلاهما عن أبي عبد الرحمان عبد الله بن يزيد المقرئ، قال: حدثنا حيوة بن شريح، عن مالك بن خير الزيادي، أن مالك بن سعد التجيبي حدثه، فذكره.\n- عن أبي الجويرية، قال: سألت ابن عباس عن الباذق. فقال: سبق محمد -ﷺ- الباذق. فما أسكر فهو حرام قال: الشراب الحلال الطيب، قال: ليس بعد الحلال الطيب إلا الحرام الخبيث» .","vol":"5","page":105},{"text":"٣١٣٦ - (خ م د ت س) عبد الله بن عمر - ﵄ -: قال: إن عمر قال على منبر رسولِ الله - ﷺ-: «أما بعدُ أيُّها الناسُ، فإنه نزل تحريمُ الخمرُ، وهي من خمسة: من العِنب، والتمرِ والعَسَلِ، والحِنْطة، والشَّعير، والخمُر: ما خَامرَ العقلَ، ثلاث وَددتُ أَن رسول الله كان عَهِدَ إلينا فيهنَّ عهدًا يُنْتَهَى إليه: الجَدُّ، والكلالة، وأبواب من أبوابِ الرِّبا» . ⦗١٠٦⦘\nأخرجه البخاري ومسلم وأبو داود. وزاد البخاري في رواية. فقال: «قلتُ: يا أبا عمرو، فشيء يُصْنعُ بالسِّنْدِ من الرُّزِّ؟ قال: ذلك لم يكن على عهد النبيِّ - ﷺ- أو قال: على عهد عمر» .\nوأخرجه الترمذي بمثل حديث قبله، فقال: عن ابن عمر عن عمر نحوه، والحديث هو حديث النعمان بن بشير، وسيأتي ذكره.\nوأخرجه النسائي، قال: «سمعتُ عمرَ يخطب على مِنبر رسول الله - ﷺ- فقال: أيُّها النّاس، ألا إنه نزل تحريم الخمر يوم نَزل، وهي من خمسة: من العنبِ، والتَّمر، والعسل، والحِنطة، والشَّعير، والخمر، ما خامر العقل» .\nوفي أخرى له، عن ابن عمر قال: «الخمر من خمسة: من التمر، والحنطة، والشعير، والعسل، والعنب» . فجعله من قول ابن عمر.\nوفي أخرى عنه، قال: سمعت عمر بن الخطاب على منبر رسول الله - ﷺ- يقول: «أما بعد ...» وذكر نحوه.. وأبو عمرو المذكور في زيادة البخاري: هو [عامر] الشَّعبيُّ (١) . ⦗١٠٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكلالة): من الوارثين: من ليس له أب ولا ابن، وفيها أقوال قد ذكرت في تفسير سورة النساء من حرف التاء.\n_________\n(١) رواه البخاري ١٠ / ٣٠ في الأشربة، باب الخمر من العنب وغيره، وباب ما جاء في أن الخمر ما خامر العقل من الشراب، وفي تفسير سورة المائدة، باب قوله تعالى: ﴿إنما الخمر والميسر والأنصاب والأزلام رجس من عمل الشيطان﴾، ومسلم رقم (٣٠٣٢) في التفسير، باب في نزول تحريم الخمر، وأبو داود رقم (٣٦٦٩) في الأشربة، باب في تحريم الخمر، والترمذي رقم (١٨٧٤) و(١٨٧٥) في الأشربة، باب ما جاء في الحبوب التي يتخذ منها الخمر، والنسائي ٨ / ٢٩٥ في الأشربة، باب ذكر أنواع الأشياء التي كانت منها الخمر حين نزل تحريمها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٦٧) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا عيسى وابن إدريس، عن أبي حيان. وفي (٧/١٣٦) قال: حدثنا مسدد قال: حدثنا يحيى، عن أبي حيان. وفي (٧/١٣٧) قال: حدثنا أحمد بن أبي رجاء، قال: حدثنا حدثنا يحيى، عن أبي حيان التيمي. وفي (٩/١٢٩) قال: حدثنا إسحاق، قال: أخبرنا عيسى وابن إدريس وابن أبي غنية، عن أبي حيان. و«مسلم» (٨/٢٤٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر، على أبي حيان. (ح) وحدثنا أبو كريب. وقال: أخبرنا ابن إدريس، قال: حدثنا أبو حيان. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى ين يونس كلاهما -إسماعيل، وعيسى - عن أبي حيان. و«أبو داود» (٣٦٦٩) قال: حدثنا أحمد بن حنيل، قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا أبو حيان. و«النسائي» (٨/٢٩٥) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن علية، قال: حدثنا أبو حيان. (ح) وأخبرنا محمد بن العلاء، قال: أنبأنا بن إدريس، عن زكريا وأبي حيان.\nكلاهما - أبوحيان، وزكريا - عن عامر الشعبي، عن ابن عمر، فذكره.\n(*) أخرجه البخاري (٧/١٣٨) قال: حدثنا حفص بن عمر، قال ثنا شعبة، عن عبد الله بن أبي السفر. و«النسائي» في الكبرى (الورقة ٨٨ب) قال: نا إسحاق بن منصور، قال ثنا عبد الرحمن، قال ثنا اشعبة (ح) ونا محمد بن بشار، قال: ثنا عبد الرحمن، قال: ثنا شعبة، عن عبد الله بن أبي السفر. (ح) ونا حاجب بن سليمان، عن وكيع، عن محمد بن قبيل.\nكلاهما - ابن أبي السفر، ومحمد بن قيس - عن الشعبي، عن ابن عمر، عن عمر قال: الخمر يصنع من خمسة: من الزبيب، والتمر، والحنطة، والشعير، والعسل.\n(*) أخرجه الترمذي (١٨٧٤) قال: ثنا أحمد بن منيع، قال: ثنا عبد الله بن إدريس عن أبي حيان التيمي، عن الشعبي، عن ابن عمر، عن عمر الخطاب، إن من الحنطة خمرا.","vol":"5","page":105},{"text":"٣١٣٧ - (د ت) النعمان بن بشير - ﵄ -: أن رسولَ الله - ﷺ- قال: «إن من العِنب خمرًا، وإن من التمر خمرًا، وإن من العسَل خمرًا، وإن من البُرِّ خمرًا، وإن منْ الشَّعِير خمرًا» .\nوفي رواية: سمعتُ رسولَ الله - ﷺ- يقول: «إن الخمر من العَصير، والزَّبيب، والتمر والحنطة، والشعير والذُّرةِ، وإني أنهاكم عن كلِّ مُسكر» . أخرجه أبو داود.\nوفي رواية الترمذي «إن من الحِنطةِ خمرًا، ومن الشعير خمرًا، ومن التمر خمرًا، ومن الزبيب خمرًا، ومن العسل خمرًا» (١) .\n_________\n(١) رواه أبو داود رقم (٣٦٧٦) في الأشربة، باب الخمر مما هو، والترمذي رقم (١٨٧٣) في الأشربة، باب ما جاء في الحبوب التي يتخذ منها الخمر، وفي سنده إبراهيم بن المهاجر البجلي الكوفي، وهو صدوق فيه لين، وقال الترمذي: هذا حديث غريب، وفي الباب عن أبي هريرة. أقول: ولكن للحديث شواهد بمعناه يقوى بها، وقد روى البخاري ومسلم وغيرهما عن عمر ﵁ كما تقدم أنه قال: نزل تحريم الخمر، وهي من خمسة أشياء: العنب، والتمر، والحنطة، والشعير، والعسل، والخمر ما خامر العقل، قال المنذري في \" مختصر سنن أبي داود \": في حديث النعمان تصريح من النبي ﷺ بما قاله عمر ﵁ وأخبر عنه من كون الخمر في هذه الأشياء، وليس معناه أن الخمر لا يكون إلا من هذه الخمسة بأعيانها، وإنما جرى ذكرها خصوصًا، ولكونها معهودة في ذلك الزمان، فكل ما كان في معناها من ذرة وسلت ولب ثمرة وعصارة شجرة فحكمه حكمها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٦٧) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل عن إبراهيم بن مهاجر. وفي (٤/٢٧٣) قال:حدثنا يونس، قال: حدثنا ليث، عن يزيد بن أبي حبيب، عن خالد بن كثير الهمداني، أنه حدثه أن السري بن إسماعيل الكوفي حدثه. و«أبو داود» (٣٦٧٦) قال: حدثنا الحسن ابن علي قال:حدثنا يحيى بن آدم، قال: حدثنا إسرائيل،عن إبراهيم بن مهاجر. وفي (٣٦٧٧) قال: حدثنا مالك بن عبد الواحد، قال: حدثنا معتمر، قال: حدثنا قرأت على الفضيل، عن أبي حريز. و«ابن ماجة» (٣٣٧٩) قال:حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد، عن يزيد بن أبي حبيب، أن خالد بن كثير الهمداني حدثه، أن السري بن إسماعيل حدثه. و«الترمذي» (١٨٧٢) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن يوسف،قال: حدثنا إسرائيل، قال: حدثنا إبراهيم بن مهاجر. وفي (١٨٧٣) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا يحيى بن آدم، عن إسرائيل عن إبراهيم بن المهاجر و«النسائي» في الكبرى (الورقة ٨٨-ب) قال: أخبرني أحمد بن سعيد، قال: أخبرني عبد الرحمن بن عبد الله، قال: أخبرنا عمرو بن أبي قيس، عن إبراهيم.\nثلاثتهم - إبراهيم بن مهاجر، والسري بن إسماعيل، وأبو حريز - عن عامر الشعبي، فذكره.\nوقال الترمذي: هذا حديث غريب.","vol":"5","page":107},{"text":"٣١٣٨ - (م ت د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «الخمر من هاتين الشَّجرتين: النخلَةِ، والعِنبة» . وفي رواية «الكَرْمة والنخلة» . أخرجه مسلم وأبو داود والترمذي والنسائي.\nوفي رواية للنسائي: قال سمعت رسولَ الله - ﷺ- يقول: «الخمر من - وفي رواية: في - هاتين الشجرتين النخلة، والعنبة» (١) .\n_________\n(١) رواه مسلم رقم (١٩٨٥) في الأشربة، باب بيان أن جميع ما ينبذ مما يتخذ من النخل والعنب، والترمذي رقم (١٨٧٦) في الأشربة، باب ما جاء في الحبوب التي يتخذ منها الخمر، وأبو داود رقم (٣٦٧٨) في الأشربة، باب الخمر مما هو، والنسائي ٨ / ٢٩٤ في الأشربة، باب تأويل قول الله تعالى: ﴿ومن ثمرات النخيل﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن يحيى بن أبي كثير. وفي (٢/٤٠٨) قال: حدثنا عفان. قال: حدثنا أبان العطار. قال: حدثنا يحيى بن أبي كثير. وفي (٢/٤٠٩) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. وفي (٢/ ٤٧٤) قال: حدثنا يحيي، عن الأوزاعي. وفي (٢/٤٩٦) قال: حدثنا ابن نمير. قال: حدثنا الأوزاعي. وفي (٢/٥١٧) قال: حدثنا الضحاك. قال: حدثنا الأوزاعي. وفي (٢/٥١٨) قال: حدثنا الضحاك. قال: أخبرنا هشام بن أبي عبد الله. قال: حدثنا يحيى. وفي (٢/٥٢٦) قال: حدثنا عبد الله بن يزيد. قال: حدثنا عكرمة، و«الدارمي» (٢١٠٢) قال: أخبرنا أبو المغيرة. قال: حدثنا الأوزاعي. و«مسلم» (٦/٨٩) قال حدثني زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم قال: أخبرنا الحجاج بن أبي عثمان. قال: حدثني يحيى بن أبي كثير. (ح) وحدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي. قال: حدثنا الأوزاعي (ح) وحدثنا زهير بن حرب وأبو كريب. قالا: حدثنا وكيع، عن الأوزاعي وعكرمة بن عمار وعقبة بن التوأم. و«أبو داود» (٣٦٧٨) قال:حدثنا موسى بن إسماعيل. قال: حدثنا أبان. قال: حدثني يحيى و«ابن ماجة» (٣٣٧٨) قال: حدثنا يزيد بن عبد الله اليمامي. قال:حدثنا عكرمة بن عمار. و«الترمذي» (١٨٧٥) قال: حدثنا أحمد بن محمد. قال: أخبرنا عبد الله بن المبارك. قال: حدثنا الأوزاعي وعكرمة بن عمار. و«النسائي» (٨/٢٩٤) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن الأوزاعي ح وأنبأنا حميد بن مسعدة، عن سفيان بن حبيب، عن الأوزاعي. (ح) وأخبرنا زياد ابن أيوب قال:حدثنا ابن علية. قال: حدثنا الحجاج الصواف، عن يحيى بن أبي كثير.\nأربعتهم - يحيى بن أبي كثير، والأوزاعي، وعكرمة بن عمار، وعقبة بن التوأم - عن أبي كثير. فذكره.","vol":"5","page":108},{"text":"٣١٣٩ - (خ) ابن عمر - ﵄ -: قال: «نزل تحريمُ الخمر وإن بالمدينة يومئذ لخمسةَ أشربة، ما فيها شرابُ العِنب» . أخرجه البخاري وفي أخرى له قال «حرِّمت الخمر وما بالمدينة منها شيء» (١) .\n_________\n(١) ١٠ / ٣٠ في الأشربة، باب الخمر من العنب، وفي تفسير سورة المائدة، باب قوله تعالى: ﴿إنما الخمر والميسر والأنصاب والأزلام﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٦٧) قال: ثنا إسحاق بن إبراهيم، قال: ثنا محمد بن بشر، قال ثنا عبد العزيز بن عمر بن عبد العزيز، قال ثني نافع، فذكره.","vol":"5","page":108},{"text":"٣١٤٠ - (خ م ط د س) أنس بن مالك - ﵁ - قال: كنتُ ساقيَ القوم في منزل أبي طلحة، فكان خمرُهم يومئذ الفضيخَ، فأمر رسولُ الله مُناديًا ينادي: ألا إن الخمر قد حرِّمت، قال: فَجَرت في كلِّ سكك المدينة. فقال لي أبو طلحة: اخرج فأهرقها، فخرجت ⦗١٠٩⦘ فأهرقتها، فجرَت في سكك المدينة، فقال بعض القوم: قد قُتِلَ قوم وهي في بطونهم، فأنزل الله ﷿ ﴿لَيْسَ على الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيما طَعِموا﴾ [المائدة: ٩٣] .\nوفي رواية قال: «كنت أنا أسقي أبا عُبيدة بن الجرّاح، وأبا طلحة، وأُبيَّ بن كعب شرابًا من فضيخِ زهْو، وتمر، فأتاهم آت، فقال: إن الخمر قد حرِّمت، فقال أبو طلحة: يا أنسُ قمْ إلى هذه الجرَّة فاكسرها، فقمتُ إلى مهراس لنا، فضربتُها بأسلفه حتى تكسرت» .\nوفي أخرى، قال: سألوا أنس بن مالك عن الفضيخ، فقال: ما كانت لنا خمر غير فضيخكم هذا الذي تُسمُّونه الفضيخ، إني لقائم أسقيها أبا طلحة وأبا أيوب ورجالًا من أصحاب رسول الله -ﷺ- في بيتنا، إذ جاء رجل، فقال: هل بلغكم الخبرُ؟ قالوا: لا، قال فإن الخمر قد حُرِّمت، فقال أبو طلحة يا أنسُ، أرِق هذه القِلال، قال: فما راجَعوها ولا سألوا عنها بعد خبر الرجل» .\nوفي أخرى قال: «كنت أسقي عُمومَتي من فَضِيخ لهم وأنا أصغَرُهم سِنًا، فجاء رجل، فقال: إنما حُرِّمت الخمر، فقالوا: أكفئها يا أنس، فكفَأتُها، قال: قلتُ لأَنس: ما هو؟ قال: بُسر ورطَب» .\nوفي أخرى قال: «إني لأسقي أبا طلحة، وأبا دُجانةَ، وسُهَيْلَ بنَ بيضاء، من مزادة فيها خَليطُ بُسر وتمر، فدخل داخل فقال: حدَثَ خَبر، نزل تحريم الخمر، فأكفأناها يومئذ» . أخرجه البخاري ومسلم وللبخاري قال: «حرِّمَت ⦗١١٠⦘ الخمرُ حين حُرِّمتْ، وما نَجِدُ خمرَ الأعنابِ إلا قليلًا، وعامَّةُ خمرنا البُسْرُ والتَّمرُ» . وله في أخرى، قال: «إن الخمر حُرِّمت، والخمر يومئذ البُسر والتمر» .\nولمسلم قال: «لقد أنزلَ الله هذه الآية التي حُرِّمَ فيها الخمر، وما بالمدينة شراب إلا من تمر» وأخرج الموطأ الرواية الثانية.\nوفي رواية أبي داود، قال: «كنت ساقي القوم حين حُرِّمت الخمر في منزل أبي طلحة، وما شرابُنا يومئذ إلا الفضيخ، فدخل علينا رجل، فقال: إن الخمر قد حُرِّمت، ونادى منادي رسول الله -ﷺ-، فقلنا: هذا مُنادي رسول الله - ﷺ-.\nوفي رواية النسائي، قال: «كنت أَسقي أبا طلحة، وأُبي بن كعب، وأبا دُجانة، في رَهط من الأنصار، فدخل علينا رجل، قال: حدث خبر، نزل تحريم الخمر، فكفأناها، وما هي يومئذ إلا الفضيخُ: خليطُ البُسْرِ والتمر - وقال أنس: لقد حُرِّمت الخمر، وإن عامَّةَ خُمورهم يومئذ الفضيخُ» .\nوله في أخرى قال: «بينا أنا قائم على الحيِّ، وأنا أصْغرُهم سِنًا، على عمُومَتي، إذ جاء رجل، فقال: إنها قد حُرِّمت الخمرُ، وأنا قائم عليهم أسقيهم من فضيخ لهم، فقال: أكفئْها، فكأتُها، فقلت لأنس: ما هو؟ قال: البُسر ⦗١١١⦘ والتمر» . قال أبو بكر بن أَنس: كانت خمْرَهم يومئذ. فلم يُنكِر أنس. وأخرج أيضًا الثانية من أفراد البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفضيخ): شراب يتخذ من بسر مفضوخ، أي مشدوخ.\n(زَهْو): الزهو: الرطب: إذا اصفر أو احمر.\n(مِهْراس): المهراس: الحجر الذي يُشال ليعرف به شدة الرجال.. سمي مهراسًا، لأنه يُهرس به، أي يدق به، والذي أراده في الحديث: حجر كان لهم يدقون به ما يحتاجون إليه، والمهراس في غير هذا الموضع: صخرة منقورة يكون فيها الماء لاتقله الرجال، يسع كثيرًا من الماء.\n(أكفئها): كفأت الإناء: إذا كببته على رأسه، وكذلك أكفأته لغة فيه.\n(مِزَادة): المزادة: الرَّاوية.\n_________\n(١) رواه البخاري ١٠ / ٣٠ و٣١ و٣٢ في الأشربة، باب نزل تحريم الخمر، وباب من رأى أن لا يخلط البسر تمرًا، وباب خدمة الصغار والكبار، وفي المظالم، باب صب الخمر في الطريق، وفي تفسير سورة المائدة، باب قوله تعالى: ﴿إنما الخمر والميسر﴾، وباب ﴿ليس على الذين آمنوا وعملوا الصالحات جناح فيما طعموا﴾، وفي خبر الواحد، باب ما جاء في إجازة خبر الواحد الصدوق، ومسلم رقم (١٩٨٠) في الأشربة، باب تحريم الخمر، والموطأ ٢ / ٨٤٦ و٨٤٧ في الأشربة، باب جامع تحريم الخمر، وأبو داود رقم (٣٦٧٣) في الأشربة، باب في تحريم الخمر، والنسائي ٨ / ٢٨٧ و٢٨٨ في الأشربة، باب ذكر الشراب الذي أهريق بتحريم الخمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ومن ألفاظه: «قد اجتمع إليه بعض أصحابه، فجاء رجل فقال: ألا إن الخمر قد حرمت. قال: فقال لي أبو طلحة: اخرج فانظر، قال: فخرجت فنظرت فسمعت مناديا ينادي: ألا إن الخمر قد حرمت قال: فأخبرته، قال: فاذهب فاهرقها، قال: فجئت فأهرقتها. قال: فقال بعضهم: قد قتل سهيل بن البيضاء وهي في بطنه. قال: فأنزل الله ﷿: ﴿ليس على الذين آمنوا وعملوا الصالحات جناح فيما طعموا ...﴾ إلى آخر الآية. قال: وكان خمرهم يومئذ الفضيخ، البسر، والتمر» .\nأخرجه أحمد (٣/٢٢٧) قال: حدثنا يونس. و«البخاري» (٣/١٧٣) قال: حدثنا محمد بن عبد الرحيم، قال: أخبرنا عفان. وفي (٦/٦٧) قال: حدثنا أبو النعمان (مختصرا) وقال البخاري: وزادني محمد (البيكندي) عن أبي النعمان. و«مسلم» (٦/٨٧) قال: حدثنا أبو الربيع سليمان بن داود. و«أبو داود» (٣٦٧٣) قال: حدثنا سليمان بن حرب.\nخمستهم - يونس، وعفان، وأبو النعمان، وأبو الربيع، وسليمان قالوا: حدثنا حماد بن زيد، عن ثابت، فذكره.\n- وعن ثابت، قال أنس: «ما كان لأهل المدينة شراب، حيث حرمت الخمر، أعجب إليهم من التمر والبسر، فإني لأسقي أصحاب رسول الله -ﷺ-، وهم عند أبي طلحة، مر رجل فقال: إن الخمر قد حرمت. فما قالوا: متى، أو حتى ننظر. قالوا: يا أنس أهرقها، ثم قالوا: عند أم سليم حتى أبردوا واغتسلوا ثم طيبتهم أم سليم، ثم راحوا إلى النبي -ﷺ-، فإذا الخبر كما قال الرجل. قال أنس: فما طعموها بعد.» .\nأخرجه البخاري في الأدب المفرد (١٢٤١) قال: حدثنا موسى، قال: حدثنا سليمان بن المغيرة، عن ثابت، فذكره. وعن عبد العزيز بن صهيب، قال: سألوا أنس بن مالك عن الفضيخ، فقال: «ما كانت لنا خمر غير فضيخكم هذا الذي تسمونه الفضيخ، إني لقائم أسقيها أبا طلحة وأبو أيوب ورجالا من أصحاب رسول الله -ﷺ- في بيتنا، إذ جاء رجل فقال: هل بلغكم الخبر؟ قلنا: لا قال: فإن الخمر قد حرمت. فقال: ياأنس، أرق هذه القلال قال: فما راجعوها، ولا سألوا عنها بعد خبر الرجل» . الفضيخ: شراب يتخد من البُسر المشدوخ.\nأخرجه البخاري (٦/٦٧) قال: حدثنا يعقوب بن إبراهيم. و«مسلم» (٦/٨٧) قال: حدثنا ابن أيوب. كلاهما - يعقوب، ويحيى - قالا: حدثنا إسماعيل بن علية، قال: حدثنا عبد العزيز، فذكره.\n- وعن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك، أنه قال: كنت أسقي أبا عبيدة بن الجراح وأبا طلحة وأبي بن كعب. شرابا من فضيخ وتمر، فأتاهم آت فقال: إن الخمر قد حرمت فقال أبو طلحة: ياأنس، قم إلى هذه الجرة فاكسرها، فقمت إلى مهراس لنا، فضربتها بأسفله حتى تكسرت.» .\nأخرجه مالك في الموطأ (صفحة ٥٢٨)، والبخاري (٧/١٣٦) قال: حدثنا إسماعيل بن عبد الله، وفي (٩/١٠٨) قال: حدثني يحيى بن قزعة. و«مسلم» (٦/٨٨) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب.\nثلاثتهم - إسماعيل، ويحيى، وابن وهب - عن مالك، عن إسحاق بن عبد الله، فذكره.\nوعن سليمان التيمي، قال: حدثنا أنس بن مالك، قال: «إني لقائم على الحي أسقيهم من فضيخ لهم، إذا جاء رجل فقال: إنما حرِّمت الخمر، فقالوا أكفئها ياأنس، فأكفأتها» فقلت: لأنس: ما هي؟ قال: بسر ورطب.\n١- وأخرجه الحميدي (١٢١٠) قال: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/١٨٣) قال: حدثنا يحيى بن سعيد.\n٣- وأخرجه أحمد (٣/١٨٩)، ومسلم (٦/٨٧) قال: حدثنا يحيى بن أيوب. كلاهما (أحمد، ويحيى) قالا: حدثنا إسماعيل بن إبراهيم بن علية.\n٤- وأخرجه البخاري (٧ /١٣٦ و١٤٤) قال: حدثنا مسدد. و«مسلم» (٦/٨٨) قال: حدثنا محمد بن عبد الأعلى. كلاهما - مسدد، ومحمد - قالا: حدثنا معتمر بن سليمان.\n٥- وأخرجه النسائي (٨/٢٨٧) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك.\nخمستهم - سفيان، ويحيى، وإسماعيل، ومعتمر، وابن المبارك - عن سليمان التيمي، فذكره.\nوعن قتادة، عن أنس، قال: «إني لأسقي أبا طلحة، وأبا دجانة، وسهيل بن البيضاء خليط بسر وتمر، إذ حرمت الخمر، فقذفتها، وأنا ساقيهم، وأصغرهم، وإنا نعدها يومئذ الخمر.» .\n١- أخرجه البخاري (٧/١٤٠) قال: حدثنا مسلم بن إبراهيم، و«مسلم» (٦/٨٨) قال: حدثنا أبو غسان المسمعي، ومحمد بن المثنى، وابن بشار، قالوا: أخبرنا معاذ بن هشام، كلاهما - مسلم بن إبراهيم ومعاذ - قالا: حدثنا هشام الدستوائي.\n٢-وأخرجه مسلم (٦/٨٨) قال: حدثنا يحيى بن أيوب، قال: حدثنا بن علية، و«النسائي» (٨/٢٨٧) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك. كلاهما - ابن علية، وابن المبارك - عن سعيد بن أبي عروبة. كلاهما عن هشام، وسعيد - عن قتادة، فذكره وعن قتادة، أنه سمع أنس بن مالك يقول: «إن رسول الله -ﷺ- نهى أن يخلط التمر والزهو، ثم يشرب وإن ذلك كان عامة خمورهم يوم حرمت الخمر» . الزهو: البسر.\nأخرجه مسلم (٦/٨٨) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح، قال: أخبرنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، أن قتادة حدثه، فذكره.\n- وعن حميد، عن أنس، قال: «كنت أسقي أبا عبيدة بن الجراح، وأبي بن كعب، وسهيل بن بيضاء، ونفرا من أصحابه عند أبي طلحة وأنا أسقيهم حتى كاد الشراب أن يأخذ فيهم، فأتى آت من المسلمين، فقال: أوما شعرتم أن الخمر قد حرمت؟ فما قالوا حتى ننظر ونسأل، فقالوا: ياأنس، أكفئ ما بقي في إنائك. قال: فوالله ما عادوا فيها وما هي إلا التمر والبسر، وهي خمرهم يومئذ.\n١-أخرجه أحمد (٣/١٨١) قال: حدثنا يحيى، قال: حدثنا حميد، فذكره.\n٢- وأخرجه النسائي (٨/٢٨٨) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك عن حميد، فذكره، ورواية النسائي مختصرة على: «حرمت الخمر حين حرمت وإنه لشرابهم البسر والتمر» .\n- وعن جعفر بن عبد الله بن الحكم، أنه سمع أنس بن مالك يقول: «لقد أنزل الله الآية التي حرم الله فيها الخمر، وما بالمدينة شراب يشرب إلا من تمر» .\nأخرجه مسلم (٦/٨٩) قال: حدثنا محمد بن المثنى، قال: حدثنا أبو بكر الحنفي، قال: حدثنا عبد الحميد بن جعفر، قال: حدثني أبي، فذكره وعن ثابت البناني، عن أنس، قال: «حرمت علينا الخمر حين حرمت، وما نجد، يعني بالمدينة خمر الأعناب إلا قليلا وعامة خمرنا البسر والتمر» .\nأخرجه البخاري (٧/١٣٦) قال: حدثنا أحمد بن يونس، قال: حدثنا أبو شهاب عبد ربه بن نافع، عن يونس، عن ثابت، فذكره.\n- وعن بكر بن عبد الله، أن أنس بن مالك حدثهم، «أن الخمر حرمت والخمر يومئذ البسر والتمر» .\nأخرجه البخاري (٧/١٣٧) قال: حدثنا محمد بن أبي بكر المقدمي قال: حدثنا يوسف أبو معشر البراء، قال سمعت سعيد بن عبيد الله، قال: حدثني بكر بن عبد الله، فذكره.","vol":"5","page":108},{"text":"٣١٤١ - (س) جابر بن عبد الله - ﵄ -: أن النبيَّ - ﷺ- قال: «الزَّبيبُ والتمر: هو الخمرُ» . وفي رواية موقوفًا. وقال: «البُسر والتمر» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٨٨ في الأشربة، باب استحقاق الخمر لشراب البسر والتمر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٢٨٨) قال: نا القاسم بن زكريا، قال: نا عبيد الله، عن شيبان، عن الأعمش، عن محارب بن دينار، فذكره.","vol":"5","page":112},{"text":"٣١٤٢ - (ط) نافع - مولى عبد الله بن عمر - ﵃ - «أن رجالًا من أهلِ العراق سألوا ابن عمر، فقالوا: إنا نبتاعُ من ثمرِ النّخْلِ والعِنَبِ فَنَعْصِرُه خمرًا، فنبيعُها؟ فقال لهم: إني أُشْهِدُ الله عليكم وملائكته ومن سمع من الجنِّ والإنس: أنِّي لآمركم أن لا تبيعوها (١)، ولا تَبتَاعوها، ولا تعْصِروها، ولا تشرَبوها، ولا تَسْقُوها، فإنها رجس من عَملِ الشيطان (٢) .\nقال، ولقد بلغَ عمرَ أن سمرَةَ بنَ جُندَب باع خمرًا، فقال: قاتَلَ الله سمرة، أما عَلِمَ أن الذي حَرَّمَ شُربَها حرَّمَ بَيْعَها؟» . أخرجه الموطأ (٣) . ⦗١١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رِجْس): الرجس: اسم لكل ما يستقذر من عمل، وقيل: هو العمل الذي يؤدي إلى العذاب.\n(قاتل الله فلانًا): أي: قتله: وقيل: لعنه، وقيل: عاداه، وسبيل فاعل: أن يكون بين اثنين، وقد جاء من واحد، مثل: طارقت النعل، وسافرت، وقد يجيء: «قاتله الله» في معنى التعجب منه، كما يقال: لله دره، وتربت يداك، ولا يراد به الذم والدعاء عليه.\n_________\n(١) لفظه في الموطأ المطبوع: إني لا آمركم أن تبيعوها.\n(٢) أخرجه مالك في الموطأ ٢ / ٨٤٧ و٨٤٨ في الأشربة، باب جامع تحريم الخمر، وإسناده صحيح.\n(٣) لعله في بعض نسخ الموطأ، ولم أره في النسخ التي بين أيدينا، وقد رواه أحمد في \" المسند \" رقم (١٧٠) في مسند عمر ﵄ عن ابن عباس: ذكر لعمر ﵁ أن سمرة - وقال مرة: بلغ عمر أن سمرة - باع خمرًا، قال: قاتل الله سمرة، إن رسول الله ﷺ قال: لعن الله اليهود، حرمت عليهم الشحوم فجملوها فباعوها، وإسناده صحيح، ورواه أيضًا مسلم في \" صحيحه \" رقم (١٥٨٢) في المساقاة، باب تحريم بيع الخمر والميتة والخنزير والأصنام: عن ابن عباس قال: بلغ عمر أن سمرة باع خمرًا، فقال: قاتل الله سمرة، ألم يعلم أن رسول الله ﷺ قال: لعن الله اليهود حرمت عليهم الشحوم فجملوها فباعوها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (١٦٤٦) قال: عن نافع، عن ابن عمر، فذكره.\nوالشطر الثاني لم أجده عند مالك وهو عن مسلم (١٥٨٢) قال: ثنا أبو بكر بن أبي شيبة وزهير بن حرب وإسحاق عن إبراهيم - واللفظ لابن أبي بكر - قالوا: ثنا سفيان بن عيينة، عن عمرو، عن طاوس، عن ابن عباس، فذكره.","vol":"5","page":112},{"text":"٣١٤٣ - (م) أبو سعيد الخدري - ﵁ - قال: سمعتُ رسولَ الله -ﷺ- يقول: «إن الله تعالى يُعرضُ بالخمر، ولعلَّ الله سُينزِلُ فيها أمرًا، فمن كان عنده منها شيء فَلْيَبِعهُ وَليَنتَفِعْ به. قال: فما لَبِثْنا إلا يسيرًا، حتى قال رسولُ الله -ﷺ-: إن الله حرَّمَ الخمرَ، فمن أدْرَكتُه هذه الآيةُ وعنده منها شيء فلا يَشربهْا ولا يَبِعْها ولا ينتفع بها قال: فاستقبل الناسُ بما كان عندهم منها طُرقَ المدينة فسَفكوها» . أخرجه مسلم.\nوفي رواية ذكرها رزين، قال: «لما نزلت ﴿يَسألُونَكَ عَنِ الْخَمرِ والمَيْسِرِ قُلْ فِيهِمَا إثمٌ كَبيرٌ وَمَنَافِعُ لِلنَّاسِ وإثمهما أكبر من نفعهما﴾ [البقرة: ٢١٩] قال رسولُ الله - ﷺ- يا أيها الناس، إن الله يُعَرِّض بالخمر، ولعلَّ الله سُينزل فيها أمرًا فمن كان عنده شيء فليَبِعْهُ وَليَنتَفع به» (١) . ⦗١١٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فسفكوها): السفك: الإراقة.\n_________\n(١) أخرجه مسلم رقم (١٥٧٨) في المساقاة، باب تحريم بيع الخمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٥/٣٩) قال: ثنا عبيد الله بن عمر القواريري، قال: ثنا عبد الأعلى بن عبد الأعلى أبو همام، قال ثنا سعيد الجريري، عن أبي نضرة، فذكره.","vol":"5","page":113},{"text":"٣١٤٤ - (خ م د) الحسين بن علي بن أبي طالب - ﵄ -: أن عليًا قال: «كانت لي شارف من نصِيبي من المغْنم يوم بدر، وكان رسولُ الله - ﷺ- أعْطاني شارِفًا من الخمُس يومئذ فلما أردتُ [أن] أبتني بفاطمةَ بنتِ رسولِ الله - ﷺ-، واعَدتُ رجلًا صوَّاغًا من بني قيْنُقاع يَرْتَحِلُ معي، فنأْتي بإذخر أردتُ [أن] أبيعه من الصَّوَّاغين، فأستعينَ به في وليمةِ عُرسي، فبينما أنا أجمع لشارفيَّ متاعًا من الأقتاب والغرائر والحبال، وشارِفاي مُناخان إلى جنب حجرة رجل من الأنصار، أقبلتُ حين جمعتُ ما جمعتُ، فإذا شارِفايَ قد جبَّتْ أسنمتُهما، وبُقرتْ خواصِرهما، وأُخذ من أكبادهما، فلم أملكَ عينيَّ حين رأيتُ ذلك المنظرَ [منهما]، فقلت: من فعل هذا؟ قالوا: فعله حمزة، وهو في هذا البيت في شَرب من الأنصار، غَنّتهُ قَيْنةٌ وأصحابه، فقالت في غِنائها:\n«ألا يا حَمزُ للشُّرُفِ النِّواءُ» .\nفوثب حمزةُ إلى السيف فاجتَبَّ أسْنِمتَهما وبقر خواصِرَهما وأخذ من أكبادهما. قال علي: فانطلقت حتى أدخل على رسولِ الله - ﷺ- وعنده زيدُ بن حارثة، قال: فعرَفَ رسولُ الله -ﷺ- في وجهي الذي لَقيتُ، فقال: مالك؟ قلت: يا رسول الله، ما رأيتُ كاليوم [قَطُّ]، عدا حمزةُ على ناقتيَّ فاجتَبَّ أسنِمَتَهما، ⦗١١٥⦘ وبقر خواصِرهما، وها هو ذا في بيت معه شرْب، قال: فدعا رسولُ الله - ﷺ- بردائه فارتدَى، ثم انطلق يمشي، واتَّبَعْتُهُ، أنا وزيدُ بن حارثة، حتى جاء البيتَ الذي فيه حمزة، فاستأذن، فأُذن له، فإذا همْ شَرب، فطفق رسول الله -ﷺ- يلُومُ حمزةَ فيما فعل، فإذا حمزةُ ثمل محمرَّة عيناه، فنظر إلى رسول الله - ﷺ- فصعَّدَ النظر إلى ركبَتَيه ثم صعَّدَ النظر إلى سرته، ثم صعَّد النظر فنظر إلى وجهه، ثم قال حمزة: وهل أنتم إلا عبيد لأبي؟ فعرف رسولُ الله -ﷺ- أنه ثمِل، فنكص رسولُ الله -ﷺ- على عَقِبَيهِ القَهقَرى، وخرج، وخرجنا معه» . وفي رواية «وذلك قبل تحريم الخمر» . أخرجه البخاري ومسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شارف): الشارف: الناقة- المسنة الكبيرة.\n(ابتني): الابتناء بالعروس: الدخول بها. قال الجوهري: لا يقال: بنيت بها، وإنما يقال: بنيت عليها، لأن أصله: أنهم كانوا إذا أرادوا أن ⦗١١٦⦘ يدخلوا بالعروس بنوا عليها خباءًا، فسمي الدخول ابتناءًا مجازًا، والذي منع منه الجوهري قد جاء كثيرًا في الاستعمال على طريق المجاز، وهو أيضًا عاد فاستعمله في كتابه.\n(صَوَّاغًا): الصوَّاغ: الصائغ.\n(جُبَّت): الجَب: القطع.\n(بَقَرت): البَقْر: شق البطن.\n(شَرْب): الشرب - بفتح الشين وسكون الراء - الجماعة يشربون الخمر.\n(قَيْنة): القينة: المغنية.\n(النِّواء): السِّمان: جمع: ناوية: والشرف جمع شارف، وهي الناقة المسنة، وقال الخطابي: الشرف: بضم الشين والراء، والأول أكثر.\n(ثَمِل): ثمل الشارب: إذا أخدت منه الخمر فتغير.\n(فَنَكَص): نكص على عقبيه: إذا رجع إلى ورائه ماشيًا.\n(القهقرى): مِشية إلى وراء، وهي صفة لمحذوف، أي: رجع الرجوع القهقرى.\n_________\n(١) رواه البخاري ٦ / ١٣٥ - ١٣٨ في الجهاد، باب فرض الخمس، وفي البيوع، باب ما قيل في الصواغ، وفي الشرب، باب بيع الحطب والكلأ، وفي المغازي، باب شهود الملائكة بدرًا، وفي اللباس، باب الأردية، ومسلم (١٩٧٩) في الأشربة، باب تحريم الخمر، وأبو داود رقم (٢٩٨٦) في الخراج، باب بيان مواضع قسم الخمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٤٢) (١٢٠٠) قال: حدثنا عبد الرزاق، قال: أنبأنا ابن جريج. و«البخاري» (٣/٧٨ و٤/٩٥ و٥/١٠٥ و٧/١٨٤) قال: حدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا يونس. وفي (٣/١٤٩) قال: حدثنا: إبراهيم بن موسى، قال: أخبرنا هشام، أن ابن جريج أخبرهم. وفي (٥/١٠٥) قال: حدثنا أحمد بن صالح، قال: حدثنا عنبسة، قال: حدثنا يونس، ومسلم (٦/٨٥) قال: حدثنا يحيى بن يحيى التميمي، قال: أخبرنا حجاج بن محمد، عن ابن جريج. (ح) وحدثنا عبد بن حميد، قال: أخبرني عبد الرزاق، قال: أخبرني بن جريج. (ح) وحدثني أبو بكر بن إسحاق، قال: أخبرنا سعبد بن كثير بن عفير أبو عثمان المصري، قال: حدثنا عبد الله بن وهب، قال: حدثنا يونس بن يزيد. وفي (٦/٨٧) قال: وحدثنيه محمد بن عبد الله بن قهزاذ، قال: حدثني عبد الله بن عثمان، عن عبد الله بن المبارك، عن يونس. وأبو داود (٢٩٨٦) قال: حدثنا أحمد بن صالح، قال: حدثنا عنبسة بن خالد، قال: حدثنا يونس.\nكلاهما - ابن جريج، ويونس - عن ابن شهاب الزهري، عن علي بن الحسين بن علي، عن أبيه حسين ابن علي، فذكره.","vol":"5","page":114},{"text":"٣١٤٥ - (س) مصعب بن سعد بن أبي وقاص قال: «كان لسعد ﵁ كرُوم وأعناب كثيرة، وكان له فيها أمين، فحملتْ عِنبًا كثيرًا، فكتب إليه: إني أخاف على الأعناب الضَّيْعَةَ، فإن رأيتَ أن ⦗١١٧⦘ أعْصِرَهُ عَصَرتُه، فكتب إليه سعد: إذا جاءك كتابي هذا فاعتزل ضَيْعَتي، فوالله، لا ائتمِنُكَ على شيء بعده أبدًا فعزله عن ضَيْعَتِهِ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الضيعة): الضياع والتلف.\n_________\n(١) ٨ / ٣٢٨ في الأشربة، باب الكراهية في بيع العصير، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣٢٨) قال: نا سعيد، قال: نا عبد الله بن سفيان بن دينار، عن مصعب بن سعد، فذكره.","vol":"5","page":116},{"text":"٣١٤٦ - (س) عبد الله بن محيريز عن رجل من أصحاب النبي - ﷺ- عن النبي -ﷺ- قال: «يشربُ ناس من أُمَّتي الخمرَ يُسمُّونَها بغير اسمها» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣١٢ و٣١٥ في الأشربة، باب منزلة الخمر، ورواه أيضًا أبو داود رقم (٣٦٨٨) و(٣٦٨٩) في الأشربة، باب في الداذي، وابن ماجة رقم (٤٠٢٠) في الفتن، باب العقوبات بأتم منه، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٣٧) قال: حدثنا عبد الرحمن بن مهدي. (ح) ومحمد بن جعفر. والنسائي (٨/٣١٢) قال: أخبرنا محمد بن عبد الأعلى، عن خالد، وهو ابن الحارث.\nثلاثتهم - عبد الرحمن، ومحمد بن جعفر، وخالد بن الحارث ٠ عن شعبة، قال: سمعت أبا بكر بن حفص. يقول: سمعت ابن محيريز يحدث، فذكره.\n(*) ورواه بلال بن يحيى العبسي، عن أبي بكر بن حفص، عن بن محيريز، عن ثابت بن السمط، عبادة بن الصامت وله متابعة، عن عبد الله بن الصامت أخرجها أحمد (٥/٣١٨) قال: ثنا أبو أحمد الزبيري. و«ابن ماجة» (٣٣٨٥) قال: ثنا الحسين بن أبي السري، قال: ثنا عبيد الله (بن موسى) .\nكلاهما - أبو أحمد، وعبيد الله - قالا: ثنا سعد بن أوس العبسي- الكاتب- عن بلال بن يحيى العبسي، عن أبي بكر بن حفص، عن ابن محيريز، عن ثابت بن المسمط، فذكره.","vol":"5","page":117},{"text":"٣١٤٧ - (س) عائشة - ﵂ -: قالت: «اشربوا ولا تَسكَروا» . أخرجه النسائي، وقال، وهذا غير ثابت (١) .\n_________\n(١) ٨ / ٣٢٠ في الأشربة، باب الأخبار التي اعتل بها من أباح شرب المسكر، من حديث أبي عوانة عن سماك عن قرصافة امرأة منهم عن عائشة، قال النسائي: هذا غير ثابت، قرصافة هذه لا ندري من هي، والمشهور عن عائشة خلاف ما روت عنها قرصافة، ورواه أيضًا النسائي ٨ / ٣١٩ من حديث أبي الأحوص عن سماك عن القاسم بن عبد الرحمن عن أبيه عن أبي بردة بن نيار قال: قال رسول الله ﷺ: اشربوا في الظروف ولا تسكروا، وقال النسائي: وهذا حديث منكر غلط فيه أبو الأحوص، سلام بن سليم لا نعلم أحدًا تابعه عليه من أصحاب سماك بن حرب، وسماك ليس بالقوي، وكان يقبل التلقين، قال أحمد بن حنبل: كان أبو الأحوص يخطئ في هذا الحديث، خالفه شريك في إسناده ولفظه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه النسائي (٨/٣٢٠) قال: نا أبو بكر بن علي، قال نا إبراهيم بن حجاج، قال: ثنا أبو عوانة، عن سماك، عن قرصانة، امرأة منهم، فذكرته.\nوقال النسائي، وهذا أيضا غير ثابت، وقرصانة هذه لا ندري من هي والمشهور عن عائشة خلاف ما روت قرصانة، وله متابعة أخرجها النسائي أيضا (٨/٣١٩) قال: نا هناد بن السري، عن أبي الأحوص، عن سماك، عن القاسم بن عبد الرحمن، عن أبيه، عن أبي بردة، عن نيار قال: قال: رسول الله -ﷺ-: «اشربوا في الظروف ولا تسكروا» قال النسائي. وهذا حديث منكر غلط فيه أبو الأحوص سلام بن سليم، لا نعلم أن أحد أتابعه عليه من أصحاب سماك بن حرب، وسماك ليس بالقوي، وكان يقبل التلقين: قال أحمد بن حنبل، كان أبو الأحوص يخطئ في هذا الحديث، خالفه شريك في إسناده، وفي لفظه.","vol":"5","page":117},{"text":"٣١٤٨ - () عبد الله بن عباس - ﵄ -: في قوله تعالى ﴿يا أيُّها الَّذِيْنَ آمَنُوا لا تَقْرَبُوا الصَّلاةَ وأنْتُمْ سُكَارَى﴾ [النساء: ٤٣] . قال: «لما نزلت، نادى مُنادي رسولِ الله -ﷺ- إذا أقيمت الصلاة: لا يقْربنَّ الصلاة سكران» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع: بياض بعد قوله: أخرجه، وقد رواه أبو داود رقم (٣٦٧٠) في الأشربة، باب في تحريم الخمر من حديث عمر بن الخطاب ﵁ قال: لما نزل تحريم الخمر قال عمر: اللهم بين لنا في الخمر بيانًا شفاء، فنزلت الآية التي في النساء ﴿يا أيها الذين آمنوا لا تقربوا الصلاة وأنتم سكارى﴾ فكان منادي رسول الله ﷺ إذا أقيمت الصلاة ينادي: ألا لا يقربن الصلاة سكران ... \" الخ، ورواه أيضًا أحمد والترمذي والنسائي من طرق، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أجده عن ابن عباس، ولكن بنحوه عن عمر بن الخطاب في قصته: اللهم بّين لنا في الخمر بيانا شافيا وقد تقدم.","vol":"5","page":118},{"text":"٣١٤٩ - () عبد الله بن عباس - ﵄ -: قال: «نَسَخَتِ التي في العُقُودِ (١) ﴿إِنّمَا الخَمْرُ والميسِرُ والأَنْصَابُ وَالأَزْلامُ رِجسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ﴾ [المائدة: ٩٠] التي في البقرة والنساء في شأنها، فكانت التي في العقود عزْمَة» أخرجه ... (٢) .\n_________\n(١) وهي سورة المائدة، سميت بذلك لأن في أولها قوله تعالى: ﴿يا أيها الذين آمنوا أوفوا بالعقود﴾ .\n(٢) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد ذكره السيوطي في \" الدر المنثور \" من رواية ابن أبي حاتم والبيهقي عن ابن عباس في قوله: ﴿يسألونك عن الخمر ...﴾ الآية، قال: نسخها: ﴿إنما الخمر والميسر ...﴾ الآية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره السيوطي في «الدر المنثور» (٢/١٨٢) وقال: أخرج عبد بن حميد، ووأبو داود، والنسائي، والنحاس والبيهقي،في سننه عن ابن عباس، في قوله: ﴿يا أيها الذين آمنوا لا تقربوا الصلاة وأنتم سكارى﴾ قال: نسخها ﴿إنما الخمر والميسر﴾ الآية وأخرج ابن جرير من طريق العوفي عن ابن عباس في الآية قال: كان قبل أن تحرم الخمر وأخرج عبد بن حميد، وابن أبي حاتم،والنحاس، عن ابن عباس في قوله ﴿لا تقوبوا الصلاة وأنتم سكارى﴾ قال نسختها ﴿يا أيها الذين آمنوا إذا قمتم إلى الصلاة فاغسلوا وجوهكم وأيديكم﴾ .","vol":"5","page":118},{"text":"٣١٥٠ - () جابر بن عبد الله - ﵄ -: أنه سمع رسول الله - ﷺ- عامَ الفتح وهو بمكة يقول: «إن الله ورسولَه حرَّما (١) الخمر» أخرجه (٢) .\n_________\n(١) في الأصل: حرم.\n(٢) كذا في الأصل والمطبوع: بياض بعد قوله: أخرجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"5","page":118},{"text":"<span data-type=\"title\" id=toc-616>الفصل الرابع: في الأنبذة، وما يحرم منها، وما يحل</span>، وفيه خمسة فروع\n<span data-type=\"title\" id=toc-617>[الفرع] الأول: في تحريمها مطلقًا</span>\n٣١٥١ - (س) ابن عباس - ﵄ - قال: «من سَرَّهُ أن يُحرِّمَ - إن كان مُحرِّمًا ما حرَّمَ الله [ورسوله]- فليُحَرِّم النبيذَ» أخرجة النسائي (١) .\n_________\n(١) ٨ / ٣٢٢ في الأشربة، باب الأخبار التي اعتل بها من أباح شرب المسكر، وإسناده صحيح، ولفظه في النسائي المطبوع: من سره أن يحرم - إن كان محرمًا ما حرم الله ورسوله - فليحرم النبيذ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد (١/٢٧) (١٩٥) . و(١/٢٢٩) (٢٠٢٨) قال: حدثنا يحيى. وفي (١/٣٤٠) (٣١٥٧) قال: حدثنا محمد بن جعفر. والدارمي (٢١١٧) قال: أخبرنا أبو زيد. والنسائي (٨/٣٢٢) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا أبو عامر، والنضر بن شميل، ووهب بن جرير. ستتهم -يحيى، وابن جعفر، وأبو زيد، وأبو عامر، والنضر بن شميل، ووهب بن جرير - عن شعبة.\n٢- وأخرجه أحمد (١/٣٧) (٢٦٠) قال: حدثنا مؤمل، قال: حدثنا سفيان.\nكلاهما -شعبة، وسفيان - عن سلمة بن كهيل، قال: سمعت أبا الحكم، فذكره.\n(*) زاد يحيى عن شعبة في أوله. «نهى رسول الله -ﷺ- عن نبيذ الجر والدباء.» ورواية سفيان مختصرة على هذا.\n(*) في رواية سفيان -عمران السلمي -.وهو أبو الحكم.","vol":"5","page":119},{"text":"٣١٥٢ - (س) ابن عباس - ﵄ -: قال له قيْس بن وَهبان «إن لي جُرَيْرَة أنْتَبِذُ فيها، حتى إذا غلا وسكن شرِبْتُه، قال: مُذ كم هذا شرابُكَ؟ قلتُ: منذ عشرين سنة - أو قال: منذ أربعين سنة (١) - قال: طالما تروَّتْ عُروقكَ من الخبث» أخرجه النسائي (٢) .\n_________\n(١) في النسائي المطبوع: مذ عشرون سنة، أو قال: مذ أربعون سنة.\n(٢) ٨ / ٣٢٣ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، وفي سنده قيس بن هبار لم يوثقه غير ابن حبان، وفي الأصل والنسائي المطبوع: قيس بن وهبان، وقد اختلف في اسمه، فقيل أيضًا: هنام، وقيل: هنان، وقيل: هيان، وقيل: سنان، وقد تفرد عنه سليمان التيمي، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجها النسائي (٨/٣٢٣) قال: نا سويد، قال:نا عبد الله عن سليمان الثيمي، عن قيس بن وهبان. فذكره.","vol":"5","page":119},{"text":"٣١٥٣ - (س) أبو جمرة بن عمران قال: «كنت أُترْجم بين ابن عباس وبين الناس، فأتته امرأة، فسألته عن نبيذ الجَرِّ؟ فنهى عنه، قلتُ: ⦗١٢٠⦘[يا أبا عباس]، إني أنتَبذُ في جَرَّة خضراءَ نبيذًا حُلْوًا، فأشربُ منه، فيُقرقِرُ بطني؟ قال: لا تشربْ منه، وإن كان أحلى من العسل» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٢٢ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣٢٢) قال: نا محمد بن بشار، قال ثنا محمد، قال: ثنا شعبة، عن أبي جمرة، فذكره.","vol":"5","page":119},{"text":"٣١٥٤ - (س) عبد الله بن شبرمة - قاضي الكوفة قال: قال طلحةُ لأهل الكوفة في النَّبِيذ: تكون فِتنة يربُو فيها الصَّغيرُ، ويَهْرَمُ فيها الكبير، قال: وكان [إذا كان] فيهم عُرس [كان] طلحة والزبير (١) يسقيان اللبن والعسل، فقيل لطلحة: ألا تسقيهم النبيذَ؟ قال: إني أكْرَهُ أن يَسكَرَ مسلم في بيتي (٢) . أخرجه النسائي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يربو): ربا الشيء: يربو: إذا زاد وعظُم.\n_________\n(١) في الأصل: وكان فيهم عرس لطلحة والزبير، وما أثبتناه من النسائي المطبوع.\n(٢) وفي النسائي المطبوع \" في سببي \" وفي بعض النسخ: بسببي.\n(٣) ٨ / ٣٣٦ في الأشربة، باب ذكر الأشربة المباحة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨./٣٣٦) قال: نا إسحاق بن إبراهيم، قال: نا جرير، عن ابن شبرمة، فذكره.","vol":"5","page":120},{"text":"٣١٥٥ - (س) محمد بن سيرين - ﵀ -[قال: جاء رجل إلى ابن عمر، فقال]: إن أهلَنا يَنبِذُون لنا شرابًا عشيًا، فإذا أصبحنا شربناه؟ قال: أنْهَاكَ عن المُسْكرِ: قليلِه وكثيره، وأُشْهِدُ الله عليك، أَنهاك عن المسكر قليله وكثيره، وأُشهد الله عليك، أَنهاك عن المسكر قليله وكثيره، وأُشهد الله عليك، إن أهلَ خيبرَ يَنْتَبِذُونَ شرابًا من كذا وكذا، يُسَمُّونهُ كذا وكذا ⦗١٢١⦘ وهي الخمرُ، وإن أَهل فدكَ ينبذون شرابًا من كذا وكذا يسمُّونه كذا وكذا، وهي الخمرُ، حتى عدَّ أربعةَ أشرِبة، أحدها: العسل. أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٩٦ في الأشربة، باب تحريم الأشربة المسكرة من الأثمار والحبوب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٢٩٦) قال: نا سويد بن نصر، قال: ثنا عبد الله عن ابن عون، عن ابن سيرين، فذكره.","vol":"5","page":120},{"text":"٣١٥٦ - (د س) أبو هريرة - ﵁ - قال: «كان رسول الله -ﷺ- في سفر فلما علمت أنه أظلَّ (١) قادمًا تحيَّنتُ وصولَه - أو قال: فِطْرَهُ بنبيذ صنَعْتُه في دُبَّاء، ثم أتيتهُ به، فأخذه، فإذا هو يَنِشُّ، ويَغْلي، فقال لي: اضرب به الحائط، فإن هذا شرابُ مَن لا يؤمن بالله ولا باليوم الآخر» . أخرجه أبو داود والنسائي.\nوأوَّلُ روايتهما، قال: «علمتُ أن رسول الله -ﷺ- كان يصُومُ، فتَحَيَّنْتُ فِطْرَهُ بنبيذٍ صنعتُهُ في دُبَّاء ...» الحديث (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَحَيَّنت): الشيء: إذا رصدت حينَه ووقتَه.\n_________\n(١) يقال: أظلك فلان: إذا دنا منك، كأنه ألقى عليك ظله \" صحاح \".\n(٢) رواه أبو داود رقم (٣٧١٦) في الأشربة، باب في النبيذ إذا غلى، والنسائي ٨ / ٣٠١ في الأشربة، باب تحريم كل شراب أسكر، وفي سنده خالد بن عبد الله بن حسين الدمشقي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧١٦) قال: حدثنا هشام بن عمار، قال. حدثنا صدقة بن خالد. وابن ماجة (٣٤٠٩) قال: حدثنا مجاهد بن موسى. قال: حدثنا الوليد، عن صدقة أبي معاوية. و«النسائي» (٨./٣٠١) قال: أخبرنا هشام بن عمار. قال: حدثنا صدقة بن خالد. وفي (٨/٣٢٥) قال: أخبرنا علي بن حجر. قال: ثنا عثمان بن حصن.\nثلاثتهم - صدقة بن خالد،وصدقة بن عبد الله السمين أبو معاوية، وعثمان، عن زيد بن واقد. قال:ني خالد بن عبد الله بن حسين. فذكره.\n(*) في رواية عثمان بن حصن: خالد بن حسين.","vol":"5","page":121},{"text":"<span data-type=\"title\" id=toc-618>[الفرع] الثاني: في تحليلها مطلقًا</span>\n٣١٥٧ - (س) أبو مسعود البدري - ﵁ - قال: «عَطِش ⦗١٢٢⦘ النبيُّ - ﷺ- حول الكعبة فاستَسقى، فأُتِيَ بنَبِيذ من السِّقايةِ [فشّمَّهُ]، فقطَّبَ فقال: عليَّ بذَنُوب من زمزَمَ، فصبَّ عليه، ثم شربَ، فقال رجل: أحرام هو يا رسول الله؟ قال: لا» أخرجه النسائي، وقال: هذا خبر ضعيف (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فقَطَّبَ): قطَّب وجهه: إذا عبس وجمع جلدته من شيء كرهه.\n(بِذَنُوب): الذَّنوب: الدلو العظيمة.\n_________\n(١) ٨ / ٣٢٥ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، من حديث يحيى ابن يمان عن سفيان عن منصور عن خالد بن سعد عن أبي مسعود البدري ﵁، قال النسائي: وهذا خبر ضعيف، لأن يحيى بن يمان انفرد به دون أصحاب سفيان، ويحيى بن يمان لا يحتج بحديثه لسوء حفظه وكثرة خطئه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه النسائي (٨/٣٢٥) قال: نا الحسين بن إسماعيل بن سليمان، قال: نا يحيى بن يمان، عن سفيان، عن منصور، عن خالد بن سعد، فذكره.\n(*) قال النسائي: وهذا خبر ضعيف، لأن يحيى بن يمان انفرد به دون أصحاب سفيان، ويحيى بن يمان، لا يحتج بحديثه لسوء حفظه، وكثرة خطئه.","vol":"5","page":121},{"text":"٣١٥٨ - (س) عبد الله بن عمر - ﵄ -: قال: «إن رجلًا جاء إلى رسول الله - ﷺ- بقدَح فيه نبيذ، وهو عند الرُّكْن، ودفع إليه القدح، فرفعه إلى فيه، فوجده شديدًا فردَّه على صاحبه، فقال رجل مِن القومِ: يا رسول الله: أحرام هو؟ فقال عليَّ بالرجل، فأُتي به، فأخذ منه القدح، ثم دعا بماء فصبَّه فيه، ثم رفعه إلى فيه، فقطَّبَ، ثم دعا بماء أيضًا، فصبَّهُ فيه، ثم قال: إذا اغتلمتْ عليكم هذه الأوعية فاكْسِروا مُتونَها بالماء» أخرجه النسائي (١)، وقال: هذا الحديث ليس بمشهور ولا يحتج به (٢) . ⦗١٢٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اغتلمت): اشتدت واضطربت، وذلك عند الغليان.\n_________\n(١) ٨ / ٣٢٣ و٣٢٤ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، وفي سنده عبد الملك بن نافع الشيباني الكوفي، ابن أخي القعقاع، ويقال له: ابن القعقاع، وهو مجهول.\n(٢) في النسائي المطبوع: عبد الملك بن نافع، ليس بالمشهور ولا يحتج بحديثه، والمشهور عن ابن عمر خلاف حكايته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه النسائي (٨/٣٢٣) قال: نا زياد بن أيوب، قال: ثنا هشيم. قال: أنبأنا العوام، وفي (٨/٣٢٤) قال: أخبرنا زياد بن أيوب، عن أبي معاوية قال: حدثنا أبو إسحاق الشيباني.\nكلاهما - العوام بن حوشب، وأبو إسحاق الشيباني - عن عبد الملك بن نافع، فذكره.\n(*) قال النسائي: عبد الملك بن نافع ليس بالمشهور، ولا يحتج بحديثه، والمشهور عن ابن عمر خلاف حكايته.","vol":"5","page":122},{"text":"٣١٥٩ - (م د) بكر بن عبد الله المزني قال: «كنتُ جالسًا مع ابن عباس ﵄- عند الكعبة، فأتاه أعرابي، فقال: ما لي أرى بني عمِّكم يسْقونَ العسلَ واللبن، وأنتم تسْقونَ النَّبيذَ؟ أمِنْ حاجة بكم أمْ مِن بُخل؟ فقال ابن عباس: الحمد لله، ما بنا من حاجة ولا بُخْل، إنما قدِمَ النبيُّ -ﷺ- على راحلته، وخلْفه أُسامةُ، فاسْتَسْقى، فأتيناه بإناء من نبيذ، فشرب وسقى فضْله أُسامة، فقال أحسنتم - أو أجملْتُمْ - كذا فاصنَعوا، فلا نريد تغيير ما أمر به رسول الله - ﷺ-» أخرجه مسلم (١) .\n_________\n(١) رقم (١٣١٦) في الحج، باب وجوب المبيت بمنى ليالي التشريق، ورواه أيضًا أبو داود رقم (٢٠٢١) في المناسك، باب في نبيذ السقاية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣٦٩١) (٣٤٩٥) قال: ثنا بن أبي عدي. وفي (١/٣٧٢) (٣٥٢٨) قال: ثنا روح، قال: ثنا حماد. ومسلم (٤/٨٦) قال: ثني محمد بن المنهال الضرير، قال ثنا يزيد بن زريع،وأبو داود (٢٠٢١) قال: ثنا عمرو بن عون، قال: ثنا خالد. وابن خزيمة (٢٩٤٧) قال: ثنا محمد بن أبان، قال: ثنا محمد بن إبراهيم بن أبي عدي (ح) وثنا أبو بشر الواسطي، قال، ثنا خالد.\nأربعتهم - ابن أبي عدي، وحماد، ويزيد، وخالد - عن حميد الطويل، عن بكر بن عبد الله، فذكره.","vol":"5","page":123},{"text":"٣١٦٠ - (خ) عبد الله بن عباس - ﵄ -: «أن رسولَ الله - ﷺ- جاء إلى السِّقاية، فاستَسْقى. فقال العباس: يا فضْلُ، اذْهبْ إلى أُمِّك فائتِ رسولَ الله بشرابٍ من عندها، فقال: أسقِني، قال: يا رسول الله إنهم يجعلون أيْدِيَهُم فيه، قال: اسقِني، فشربَ منه، ثم أتى زمزَمَ، وهم يَسْقُونَ ويعملون فيها، فقال: اعْمَلُوا، فإنكم على عمل صالح، ثم قال: لولا أن ⦗١٢٤⦘ تُغلبُوا لنزلتُ حتى أضع الحبل على هذه - يعني: عاتِقه» أخرجه البخاري (١) .\nوذكر الحميدي هذا الحديث في أفراد البخاري، والذي قبله في أفراد مسلم، وكأنهما مشتبهان، وذلك بخلاف عادته، فإنه يذكر ما كان من هذا النوع مُتَّفِقًا، وذكرناهما نحن أيضًا مفْرَدَينِ كما فعل.\n_________\n(١) ٣ / ٣٩٣ في الحج، باب سقاية الحاج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٩١) قال: ثنا إسحاق. و«ابن خزيمة» (٢٦٤٦) قال: ثنا أبو بشر الواسطي.\nكلاهما - إسحاق، وأبو بشر الواسطي - عن خالد بن عبد الله، عن خالد الحذاء، عن عكرمة، فذكره.","vol":"5","page":123},{"text":"٣١٦١ - (س) سعيد بن المسيب - ﵀ - قال: «تَلَقَّتْ ثقِيفُ عمرَ بشراب، فدعا به فلما قرَّبه إلى فيه كرهه، فدعا به فكسره بالماء، فقال: هكذا فافعلُوا» أخرجه النسائي.\nوفي رواية له: «قال عمرُ: إذا خَشِيتُم من نَبِيذ فاكسِروهُ فاكسِروُه بالماء» قال في رواية: «قبل أن يَشْتَدَّ» (١) .\n_________\n(١) ٨ / ٣٢٦ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨ /٣٢٦) قال: نا زكريا بن يحيى،قال:، ثنا عبد الأعلى قال: ثنا سفيان عن يحيى بن سعيد سمع سعيد بن المسيب، فذكره.","vol":"5","page":124},{"text":"٣١٦٢ - (خ م د) جابر - ﵁ - قال: كنا مع رسول الله - ﷺ- فاستسقى، فقال رجل: يا رسول الله، ألا أسقِيكَ نبيذًا؟ قال: «بلى»، فخرج يسعى، فجاء بقدح فيه نبيذ، فقال رسول الله - ﷺ- ألا خمَّرتَه، ولو تَعرُض عليه عودًا؟ قال: «فشرب» . أخرجه البخاري ومسلم، وأخرجه أبو داود، ولم يذكرفيه «فشرِب» (١) .\n_________\n(١) رواه البخاري ١٠ / ٦٣ في الأشربة، باب شرب اللبن، ومسلم رقم (٢٠١٠) و(٢٠١١) في الأشربة، باب في شرب النبيذ وتخمير الإناء، وأبو داود رقم (٣٧٣٤) في الأشربة، باب في إيكاء الآنية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم برقم (٣١٠٦) .","vol":"5","page":124},{"text":"<span data-type=\"title\" id=toc-619>[الفرع] الثالث: في مقدار الزمان الذي يشرب النبيذ فيه</span>\n٣١٦٣ - (د ت س) عائشة - ﵂ -: قالت: «كنا ننتبذُ لرسول الله - ﷺ- في سِقاء غدْوَة فيشربه عشيَّة، وعشيَّة فيشربه غُدوة، فإن فضلَ مما يشرب على عشائه مما نَبَذْناه له بكْرة سقاه أحدًا، ثم نَنتبِذُ له بالليل، فإذا تغدَّى شرِبَه على غدائه، قالت: وكنا نغْسلُ السِّقاء كلَّ غُدْوة وعشيَّة مرتين في يوم» .\nوفي أخرى قالت: «كان يُنبَذُ لرسول الله - ﷺ- في سقاء يُوكأُ أعلاه، وله عزْلاءُ (١)، يُنتَبَذُ غُدوة فيشربه عشاء، وينتبذُ عِشاء فيشربه غُدوة» .\nوفي أخرى: «أنها كانت تنبذُ للنبي - ﷺ- غُدْوة، فإذا كان من العشيِّ فتعشى شرب على عشائه، فإن فضلَ شيء صببته أو فرغته، ثم ننتبذُ له بالليل، فإذا أصبح تغدَّى، فشرب على غدائه. قالت: نغسلُ السِّقاءَ غُدوة وعشية» قالت عمرة [بنت عبد الرحمن بن سعد] فقال لها أبي: «مرتين في يوم؟ قالت: نعم» أخرجه أبو داود، وأخرج الترمذي الرواية الأولى، إلى قوله: «فيشربه غدوة» .\nوفي رواية النسائي، قالت جَسْرَةُ بنتُ دَجاجة العامِريَّة: «سمعتُ عائشة يسألُها أُناس، كلُّهم يسألُ عن النَّبيذ؟ ويقول: ننْبِذُ التَّمرَ غُدوة ⦗١٢٦⦘ ونشربه عشيَّة وننْبِذُهُ عَشِيَّة ونشربه غُدوة، قالت: ولا أحلُّ مُسكرًِا، وإن كان خبْزًا، وإن كان ماء، قالتها ثلاث مرَّات» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عزلاء): العزلاء فم الراوية والجمع: العزالَى والعزالِي - بالفتح والكسر.\n_________\n(١) العزلاء: فم المزادة الأسفل \" صحاح \".\n(٢) رواه أبو داود رقم (٣٧١١) و(٣٧١٢) في الأشربة، باب في صفة النبيذ، والترمذي رقم (١٨٧٢) في الأشربة، باب ما جاء في الانتباذ في السقاء، والنسائي ٨ / ٣٢٠ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، وهو حديث حسن، وفي الباب عن جابر وأبي سعيد وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن بنانة بنت يزيد العبشمية، عن عائشة، قالت: «كنا ننبذ لرسول الله -ﷺ- في سقاء فنأخذ قبضة من تمر، أو قبضة من زبيب، فنطرحها فيه، ثم نصب عليه الماء، فننبذه غدوة فيشربه عشية، وننبذه عشية فيشربه غدوة» .\nأخرجه أحمد (٦/٤٦) قال: حدثنا أبو معاوية. وابن ماجة (٣٣٩٨) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا أبو معاوية. (ح) وحدثنا محمد بن عبد الملك بن أبي الشوارب. قال حدثنا عبد الواحد بن زياد.\nكلاهما - أبو معاوية، وعبد الواحد بن زياد - قالا: حدثنا عاصم الأحول. قال: حدثتنا بنانة بنت يزيد العبشمية، فذكرته.\n(*) في رواية أبي معاوية عن عاصم عند أحمد: «عن تبالة بنت يزيد» . وعن عمرة عمة مقاتل عن عائشة ﵂ «أنها كانت تنبذ للنبي -ﷺ- غدوة فإذا كان من العشي فتعشى شرب على عشائه، وإن فضل شيء صببته، أو فرغته، ثم ننبذ له بالليل، فإذا أصبح تغذى فشرب على غدائه، قالت: يغسل السقاء غدوة وعشية» . فقال لها أبي: مرتين في يوم؟ قالت: نعم.\nأخرجه أحمد (٦/١٢٤) قال: حدثنا قريش بن إبراهيم. وأبو داود (٣٧١٢) قال: حدثنا مسدد. كلاهما - قريش بن إبراهيم، ومسدد - عن المعتمر بن سليمان، عن شبيب بن عبد الملك التيمي عن مقاتل بن حيان، فذكره","vol":"5","page":125},{"text":"٣١٦٤ - (م د س) عبد الله بن عباس - ﵄ -: قال: «كان رسولُ الله - ﷺ- ينبَذُ له أوَّلُ الليل، فيشربه إذا أصبح يومَه ذلك، والليلةَ التي تجيء، والغَد، والليلة الأخرى، والغدَ إلى العصر، فإن بَقي شيء سقاه الخادم، أو أمر به فصُبَّ» .\nوفي رواية: «كان يُنبَذُ له في سقاء من ليلة الإثنين، فيشربه يومَ الإثنين، والثلاثاء إلى العصر، فإن فضل منه شيء سقاه الخادمَ أو صَبَّه»، وفي أخرى، قال: «كنا ننقع لرسولِ الله -ﷺ- الزَّبيبَ، فيشربُه اليومَ والغدَ وبعدَ الغد إلى مساء الثالثة، ثم يأمر به فيُسقى، أو يُهراقُ»، أخرجه مسلم.\nوفي رواية أبي داود، قال: «كنا ننبِذُ للنبي - ﷺ- الزَّبيب، فيشربُه..» وذكر هذه الرواية الآخرة.\nوفي رواية النسائي، قال: «كنا نَنبِذُ لرسولِ الله -ﷺ-، فيشربه من الغد ⦗١٢٧⦘ وبعد الغد، فإذا كان مساءُ الثالثة، فإن بقِيَ في الإناء شيء، لم يشربه، وأمر به فأُهرقَ» .\nوفي أخرى له «كان يُنقعُ له الزَّبيبُ فيشربه يومَه، والغدَ، وبعدَ الغد» (١) .\n_________\n(١) رواه مسلم رقم (٢٠٠٤) في الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا، وأبو داود رقم (٣٧١٣) في الأشربة، باب في صفة النبيذ، والنسائي ٨ / ٣٣٣ في الأشربة، باب ذكر ما يجوز شربه من الأنبذة وما لا يجوز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (١/٢٢٤) (١٩٦٣) قال: حدثنا أبو معاوية. و«مسلم» (٦/١٠١) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، وإسحاق بن إبراهيم، قال: إسحاق: أخبرنا. وقال الآخران: حدثنا أبو معاوية. وفي (٦. /١٠٢) قال: حدثنا إسحاق بن إبراهيم، قال: حدثنا أخبرنا جرير. و«أبو داود» (٣٧١٣) قال: حدثنا مخلد بن خالد، قال وصل بن عبد الأعلى، عن ابن فضيل. و«النسائي» (٨/٣٣٣) قال: أخبرنا، وجرير، وابن فضيل.\nثلاثتهم - أبو معاوي، وجرير، وابن فضيل - عن الأعمش.\n٢- وأخرجه أحمد (١/٢٣٢) (٢٠٦٨) و(٣٣٥١) (٣٣٣٧) قال: حدثنا وكيع. وفي (١/٢٤٠) (٢١٤٣) قال: حدثنا محمد بن جعفر. ومسلم (٦/١٠١) قال: وحدثنا عبيد الله بن معاذ العنبري، قال حدثنا أبي (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. و«النسائي» في الكبرى «تحفة الأشراف» - (٦٥٤٨) عن محمد بن بشار، قال: حدثنا محمد بن جعفر.\nثلاثتهم - وكيع، ومحمد بن جعفر، ومعاذ العنبري - قالوا: حدثنا شعبة.\n٣- وأخرجه مسلم (٦/١٠٢) قال: حدثني محمد بن أحمد بن أبي خلف، قال: حدثنا زكريا بن عدي، قال: حدثنا عبيد الله عن زيد\n٤- وأخرجه ابن ماجة (٣٣٩٩) قال: حدثنا أبو كريب، عن إسماعيل بن صبيح، عن أبي إسرائيل.\n٥- وأخرجه النسائي (٨/٣٣٢) قال: أخبرنا أبو داود الحراني قال: حدثنا يعلى بن عبيد، قال: حدثنا مطيع.\n٦- وأخرجه النسائي (٨/٣٣٣) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا يحيى بن آدم، قال: حدثنا شريك، وفي الكبرى (تحفة الأشراف) (٦٥٤٨) عن محمد بن عبد الله بن يزيد المقرئ، عن أبيه، عن ورقاء. كلاهما (شريك، وورقاء) عن أبي إسحاق.\nستتهم - الأعمش، وشعبة، وزيد بن أبي أنيسة، وأبو إسرائيل، ومطيع وأبو إسحاق - عن يحيى بن عبيد بن أبي عمر، فذكره.\n(*) في رواية زيد بن أبي أنيسة: «سأل قوم ابن عباس عن بيع الخمر، وشرائها والتجارة فيها؟ فقال: أمسلمون أنتم؟ قالوا: نعم. قال: فإنه لا يصلح بيعها، ولا شراؤها، ولا التجارة فيها. قال: فسألوا عن النبيذ؟ فقال: خرج رسول الله -ﷺ- في سفر، ثم رجع وقد نبذ ناس من أصحابه في حناتم ونفير ودباء. فأمر به فأمر به فأهريق. ثم أمر بسقاء، فجعل فيه زبيب وماء. فجعل من الليل فأصبح. فشرب منه يومه ذلك وليلته المستقبلة. ومن الغد حتى أمسى. فشرب وسقى. فلما أصبح أمر بما بقي منه فأهريق.\nوعن عكرمة، أن رجلا سأل ابن عباس عن نبيذ رسول الله -ﷺ- فقال:\n«كان يشرب بالنهار، ما صنع بالليل، ويشرب بالليل ما صنع بالنهار» .\nأخرجه أحمد (١/٢٨٧) (٢٦٠٦) قال: حدثنا علي بن أبي إسحاق، قال: حدثنا عبد الله، قال: أخبرنا حسين بن عبد الله، عن عكرمة، فذكره.","vol":"5","page":126},{"text":"٣١٦٥ - (د س) عبد الله الديلمي - ﵁ - عن أبيه [وهو فيروز]- قال: «أتينا رسولَ الله - ﷺ- فقلنا: يا رسول الله قد علمتَ مَنْ نَحْنُ، ومن أينَ نحنُ، فإلى مَن نَحنُ؟ قال: إلى الله ورسوله، فقلنا: يا رسولَ الله، إن لنا أعنابًا، فما نصنع بها؟ قال: زبِّبُوها،، قلنا: ما نصنع بالزَّبيب؟ قال: انبِذُوهُ على غدائكم، واشربوه على عَشائكم، وانبِذوه على عَشائكم، واشربوه على غدائكم، وانبذوه في الشِّنان، ولا تنبذوه في القُلل، فإنه إذا تأخرَ عن عصره صارَ خلًا» أخره أبو داود.\nوفي رواية النسائي، قال: «قلنا: يا رسول الله، إن لنا أعنابًا، فماذا نصنعُ بها..» وذكر الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشِّنان): جمع شَن، وهو الزِّق والقِربة البالية. ⦗١٢٨⦘\n(القُلَل): القُلَّة: الجُب العظيم، وهو في الحجاز معروف، والجمع: قلال وقلل.\n_________\n(١) رواه أبو داود رقم (٣٧١٠) في الأشربة، باب في صفة النبيذ، والنسائي ٨ / ٣٣٢ في الأشربة، باب ذكر ما يجوز شربه من الأنبذة وما لا يجوز، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٣٢) قال: حدثنا هيثم بن خارجة.، قال: حدثنا ضمرة. وفي (٤/٢٣٢) قال: قال: حدثنا أبو المغيرة، قال: حدثنا ابن عياش، يعني إسماعيل. والدارمي (٢١١٤) قال: أخبرنا محمد ابن كثير، عن الأوزاعي. وأبو داود (٣٧١٠) قال: حدثنا عيسى بن محمد، قال: حدثنا ضمرة و«النسائي» (٨/٣٣٢) قال: أخبرني عمرو بن عثمان بن سعيد بن كثير، قال: حدثنا بقية، قال: حدثني الأوزاعي. (ح) وأخبرنا عيسى بن محمد أبو عمير بن النحاس، عن ضمرة.\nثلاثتهم - ضمرة بن ربيعة، وإسماعيل بن عياش، والأوزاعي - عن يحيى بن أبي عمرو السيباني، عن عبد الله بن الديلمي، فذكره.\n(*) أخرجه أحمد (٤/٢٣٢) قال: حدثنا يزيد بن عبد ربه، قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي، عن عبد الله بن فيروز الديلمي، عن أبيه، فذكره. ليس فيه - يحيى بن أبي عمرو السيباني-.","vol":"5","page":127},{"text":"٣١٦٦ - (س) نافع مولى - ابن عمر - ﵄ -: قال: «كان يُنبَذُ لابنِ عُمَرَ في سقاء الزَّبيبُ غدوة، فيشربُه من الليل، ويُنبَذُ عشيَّة فيشربُه غدوة، وكان يغسل السِّقاءَ بُكْرة وعشيَّة، ولا يجعل فيها دُردِيًّا ولا شيئًا، قال نافع: وكنا نشربه مثل العسل» (١) .\nوفي رواية (٢) «أنه كان يُنْقع له الزَّبيبُ فيشربه من الغد، ثم يجفَّفُ الزبيبُ، ويُلقى عليه زبيب آخر ويجعل فيه ماء، ويشربه من الغد، حتى إذا كان بعد الغد طرَحَه» . أخرجه النسائي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدُّردِيُّ): عكر الخمر والزيت، وهو ما يبقى في أسفله كالحثالة.\n_________\n(١) أخرجه النسائي ٨ / ٣٣٣ في الأشربة، باب ذكر ما يجوز شربه من الأنبذة وما لا يجوز، وإسناده صحيح.\n(٢) هذه الرواية ليست من رواية نافع عن ابن عمر، وإنما هي من رواية رقية بنت عمرو بن سعيد عن ابن عمر.\n(٣) ٨ / ٣٢٥ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، وفي سنده عبيد بن عمر القرشي السعيدي البصري، ورقية بنت عمرو بن سعيد، وهما مجهولان، ولكن يشهد لهذه الرواية التي قبلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الرواية الأولى إسنادها صحيح:\nأخرجها النسائي (٨/٣٣٣) قال: نا سويد، والرواية الثانية، أخرجها النسائي (٨/٣٢٥) قال: نا سويد قال: نا عبد الله بن عبيد الله بن عمر السعيدي، قال: حدثتني رقية بنت عمرو بن سعيد، قالت: كنت في حجر ابن عمر، فذكرت الحديث.\nقلت: في إسناد الرواية الثانية عبيد الله بن عمر القرشي السعيدي، ورقية بنت عمرو ويقال: عمر بن سعيد، وهما مجهولان.","vol":"5","page":128},{"text":"٣١٦٧ - (س) علي «كان يأمرُ حُسَينًا ينبذ له من الليل (١)، فيشربه غدوة وينبذُ له غُدوة، فيشربه من الليل» . أخرجه النسائي.\n_________\n(١) كذا الأصل: علي: كان يأمر حسينًا ينبذ له، وفي المطبوع: علي بن أبي طالب ﵁: كان يأمر حسينًا، وكلاهما خطأ، والذي في النسائي المطبوع ٨ / ٣٣٣ في الأشربة، باب ما يجوز شربه من الأنبذة وما لا يجوز: أخبرنا سويد (يعني ابن نصر المروزي) أنبأنا عبد الله (يعني ابن المبارك) عن بسام (يعني ابن عبد الله الصيرفي) قال: سألت أبا جعفر (يعني محمد بن علي بن الحسين بن علي بن أبي طالب الباقر) عن النبيذ قال: كان علي بن حسين (يعني أباه زين العابدين) ﵁ ينبذ له من الليل فيشربه غدوة، وينبذ له غدوة فيشربه من الليل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣٣٣) قال: نا سويد، قال نا عبد الله بن بسام، قال: سألت أبا جعفر عن النبيذ، قال: كان علي بن حسين ﵁ ينبذ له من الليل فيشربه غدوة، وينبذ له غدوه فيشربه من الليل.","vol":"5","page":129},{"text":"٣١٦٨ - (س) أم الفضل بنت الحارث - ﵂ -: «أرسلت إلى أنس بن مالك تسأله عن نبيذ الجرِّ؟ فحدَّثها عن النَّضرِ - ابنه -: أنه كان ينبِذُ في جرّ، ينبِذُه غُدوة، ويشربه عشيَّة» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٣٣ - ٣٣٤ في الأشربة، باب ما يجوز شربه من الأنبذة وما لا يجوز، وفي سنده أبو عثمان وليس بالنهدي وهو مجهول، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وهو بمعنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣٣٣ و٣٣٤) قال: نا سويد، قال: نا عبد الله بن سليمان التيمي، عن أبي عثمان وليس بالنهدي، فذكره.","vol":"5","page":129},{"text":"٣١٦٩ - (س) هنيدة بنت شريك بن أبان قالت: «لقيتُ عائشةَ بالخريبَة (١)، فسألتُها عن العَكَرِ (٢) فنَهَتني عنه، وقالت: انتَبِذِي عشيَّة، واشربيه غُدوة، وأوكي عليه، ونَهَتْني عن الدُّبَّاء والنَّقِير والمُزَفَّتِ والحَنْتَم المُزَفَّتَةِ» . أخرجه النسائي (٣) .\n_________\n(١) تصغير خربة، قال ياقوت في \" معجم البلدان \": موضع بالبصرة، وسميت بذلك فيما ذكره الزجاجي، لأن المرزبان كان قد ابتنى به قصرًا وخرب بعده، فلما نزل المسلمون البصرة ابتنوا عنده وفيه أبنية، وسموها الخريبة.\n(٢) العكر بفتحتين: الوسخ والدرن من كل شيء، والمراد هنا: درن الخمر الباقي في الوعاء.\n(٣) ٨ / ٣٠٧ في الأشربة، باب النهي عن نبيذ الدباء والنقير، وفي سنده جهالة، ولكن لبعضه شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣٠٧) قال: نا سويد، قال: نا عبد الله بن طود بن عبد الملك القسي بعدي، قال: ثنى أبي، فذكره.","vol":"5","page":129},{"text":"[الفرع] الرابع: في ذكر نبيذ الخليط\n<span data-type=\"title\" id=toc-621>النهي عنه</span>\n٣١٧٠ - (خ م س د ت) جابر بن عبد الله - ﵄ -: قال «نهى رسول الله - ﷺ- عن الزَّبيب والتَّمر والبُسر والرُّطب» .\nوفي رواية: أن النبي -ﷺ- «نهى أن يُخلَطَ الزَّبيب، والتَّمر والبُسر والتَّمرُ» .\nوفي أخرى «نهى أن يُنبَذَ التمر والزَّبيب جميعًا، وأن يُنبَذَ الرُّطَبُ والبُسْرُ جميعًا» . أخرجه البخاري ومسلم والنسائي، وأخرج أبو داود الثانية.\nوأخرج الترمذي «نهى أن ينْبَذَ البُسر والرُّطبُ جميعًا» لم يزد (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخليط): الشيء المخلوط، فعيل بمعنى: مفعول.\n_________\n(١) رواه البخاري ١٠ / ٥٩ في الأشربة، باب من رأى أن لا يخلط البسر والتمر إذا كان مسكرًا، ومسلم رقم (١٩٨٦) في الأشربة، باب كراهية انتباذ التمر والزبيب، وأبو داود رقم (٣٧٠٣) في الأشربة، باب في الخليطين، والترمذي رقم (١٨٧٧) في الأشربة، باب ما جاء في خليط البسر والتمر، والنسائي ٨ / ٢٩٠ في الأشربة، باب خليط البسر والرطب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٩٤) قال: حدثنا عبد الرزاق (ح) وروح. وفي (٣/٣٠٠) (٣١٧) قال: حدثنا يحيى بن سعيد، والبخاري (٧/١٤٠) قال: حدثنا أبو عاصم. ومسلم (٦/٩٠) قال: حدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا إسحاق بن إبراهيم، ومحمد بن رافع، قالا: حدثنا عبد الرزاق. والنسائي (٨/٢٩٠) قال: حدثنا أخبرنا يعقوب بن إبراهيم، عن يحيى - هو ابن سعيد.\nأربعتهم - عبد الرزاق، وروح، ويحيى بن سعيد، وأبو عاصم - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٣٠٢) قال: حدثني يحيى بن سعيد. ومسلم (٦/٨٩) قال:حدثنا شيبان بن فروخ كلاهما - يحيى، وشيبان - عن جرير بن حازم.\n٣- وأخرجه أحمد (٣/٣٦٣) قال: حدثنا عفان،قال: حدثنا همام.\n٤- وأخرجه أحمد (٣/٣٦٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: حدثنا مطر.\n٥- وأخرجه مسلم (٦/٨٩)، وأبو داود (٣٧٠٣) قالا - مسلم، وأبو داود -: حدثنا قتيبة بن سعيد. وابن ماجة (٣٣٩٥) قال: حدثنا محمد بن رمح. والترمذي (١٨٧٦) قال-: حدثنا قتيبة. والنسائي (٨/٢٩٠) قال: أخبرنا قتيبة.\nكلاهما - قتيبة، وابن رمح - عن الليث بن سعد.\n٦- وأخرجه النسائي (٨/٢٩٠) قال: أخبرنا عمرو بن علي، عن أبي داود، قال: حدثنا بسطام، قال: حدثنا مالك بن دينار.\nستتهم - ابن جريج، وجرير، وهمام، ومطر، والليث، ومالك بن دينار- عن عطاء بن أبي رباح، فذكره.\n- وعن أبي الزبير عن جابر، عن رسول الله -ﷺ- «أنه نهى أن ينبذ الزبيب والبسر جميعا، ونهى أن ينبذ البسر والرطب جميعا» .\n١- أخرجه أحمد (٣/٣٨٩) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان.\n٢- وأخرجه مسلم (٦/٩٠) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنا محمد بن رمح. وابن ماجة (٣٣٩٥) قال: حدثنا محمد بن رمح. والنسائي (٨/٢٩١) قال: أخبرنا قتيبة.\nكلاهما - قتيبة، وابن رمح - عن الليث بن سعد.\nكلاهما - سفيان، والليث - عن أبي الزبير، فذكره.\n- وعن عمرو بن دينار، قال: سمعت جابر بن عبد الله، يقول: «نهى رسول الله -ﷺ- عن التمر، والزبيب، ونهى عن التمر والبسر، أن ينبذا جميعا» .\nأخرجه النسائي (٨/٢٩١) قال: أخبرنا قريش بن عبد الرحمن الباوردي، عن علي بن الحسن، قال: أنبأنا الحسين بن واقد، قال: حدثني عمرو بن دينار، فذكره.","vol":"5","page":130},{"text":"٣١٧١ - (خ م ط د س) أبو قتادة - ﵁ - قال: قال رسولُ الله -ﷺ-: «لا تنْتَبِذُوا الزَّهوَ والرُّطبَ جميعًا، ولا تنْتَبِذُوا الرُّطب والزَّبيب جميعًا، ولكن انتَبِذُوا كل واحد على حِدَتِهِ» .\nوفي رواية: «ولا تَنّتَبِذُوا الزَّبيبَ والتّمرَ جميعًا» .\nوفي أخرى: «نهى عن خليط الزَّهو والبُسرِ» . ⦗١٣١⦘ والباقي بمعناه. أخرجه مسلم، وفي رواية الموطأ «نهى أن يُشربَ التمر والزبيب جميعًا، والزَّهوُ والرُّطب جميعًا» .\nوفي رواية أبي داود: «نهى عن خليطِ الزَّبيب والتمر، وعن خليط البُسرِ والتّمر وعن خليط الزهو والتمر، وقال: انتَبِذُوا كلَّ واحد على حدة» . وفي رواية النسائي: أن النبيَّ - ﷺ- قال: «لا تَنْتَبِذُوا الزَّهْو» .\nوذكر الرواية الأولى. وفي أخرى مثلها، ولم يذكر «ولكن انتَبِذُوا كلَّ واحد على حدَّتِه» . وفي أخرى مثلها، وزاد في آخرها: «في الأسقية التي تُلاث على أفواهِها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (على حِدَة): يقال: افعله على حدة، أي منفردًا: والنبيذ المعمول من خليطين، قد ذهب قوم إلى تحريمه وإن لم يكن المجتمع منهما مسكرًا، أخذًا بظاهرالحديث، ولم يجعلوه معلَّلًا بالسكر، وبه قال مالك وأحمد وعامة أهل الحديث. قال الخطابي: وغالب مذهب الشافعي عليه، قالوا: من شرب نبيذ الخليطين قبل حدوث الشدة فهو آثم من جهة واحدة، وإذا شربه ⦗١٣٢⦘ بعد حدوث الشدة فيه كان آثمًا من جهتين، إحداهما: شرب الخليطين، وقد نهى عنه، والأخرى: شرب المسكر. ورخص فيه سفيان وأبو حنيفة وأصحابه، وقيل: إنما جاءت الكراهة في الخليطين لأن أحدهما يقوي صاحبه فتسرع الشدة إليه.\n(تُلاث): أي: تشد وتربط.\n_________\n(١) رواه مسلم رقم (١٩٨٨) في الأشربة، باب كراهية انتباذ التمر والزبيب، والموطأ ٢ / ٨٤٤ في الأشربة، باب ما يكره أن ينبذ جميعًا، وأبو داود رقم (٣٧٠٤) في الأشربة، باب في الخليطين، والنسائي ٨ / ٢٨٩ و٢٩٠ في الأشربة، باب خليط الزهو بالرطب، ورواه أيضًا البخاري ١٠ / ٦٠ في الأشربة، باب من رأى أن لا يخلط البسر والتمر إذا كان مسكرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٩٥) قال: ثنا عبد الأعلى، عن معمر. وفي (٥/٣٠٧) قال: ثنا عفان. قال: ثنا أبان. وفي (٥/٣٠٩) قال: ثنا روح. قال: ثنا حسين المعلم. وفي (٥/٣١٠) قال: ثنا يحيى بن سعيد، عن هشام. و«الدارمي» (٢١١٩) قال: نا يزيد بن هارون، وسعيد بن عامر. قالا: ثنا هشام. والبخاري (٧/١٤٠) قال: ثنا مسلم. قال: ثنا هشام. ومسلم (٦/٩١) قال ثنا يحيى بن أيوب قال: ثنا ابن علية. قال: نا هشام الدستوائي. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر العبدي، عن حجاج بن أبي عثمان. (ح) وحدثنا محمد بن المثنى قال: حدثنا عثمان ابن عمر. قال: أخبرنا علي، وهو ابن المبارك. (ح) وأبو بكر بن إسحاق، قال: حدثنا روح بن عبادة قال: حدثنا حسين المعلم. (ح) وحدثني أبو بكر بن إسحاق. قال: حدثنا عفان بن مسلم. قال: حدثنا أبان العطار. وأبو داود (٣٧٠٤) قال: حدثنا أبو سلمة موسى بن إسماعيل. قال: حدثنا أبانا. و«ابن ماجة» (٣٣٩٧) قال: حدثنا هشام بن عمار، قال: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. و«النسائي» (٨/٢٨٩) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله عن الأوزاعي. وفي (٢٩١٨) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن هشام. وفي (٨/٢٩٢) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد، يعني ابن الحارث. قال: حدثنا هشام. وفي (٨/٢٩٢) قال: أخبرنا يحيى بن درست. قال: حدثنا أبو إسماعيل.\nثمانيتهم - معمر، وأبان العطار، وحسين المعلم، وهشام الدستوائي، وحجاج بن أبي عثمان، وعلي بن المبارك، والأوزعي، وأبو إسماعيل القناد - عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، فذكره.\n- وعن أبي سلمة، عن أبي قتادة، أن رسول الله -ﷺ- قال: «لا تنتبذوا الزهو والرطب جميعا، ولا تنتبذوا الرطب والزبيب جميعا، ولكن انتبذوا كل واحدِ على حدته» .\nأخرجه أحمد (٥/٣٠٧) قال: حدثنا عفان. قال: حدثنا أبان. وفي (٥/٣٠٩) قال: حدثنا روح قال: حدثنا حسين المعلم، ومسلم (٦/٩١) قال: حدثنا محمد بن المثنى. قال: حدثنا عثمان بن عمر قال أخبرنا علي، وهو ابن المبارك. (ح) وحدثنيه أبو بكر بن إسحاق. قال: حدثنا روح بن عبادة، قال: حدثنا حسين المعلم. (ح) وحدثني أبو بكر بن إسحاق. قال: حدثنا عفان بن مسلم. قال: حدثنا أبان العطار. وأبو داود (٣٧٠٤) قال: حدثنا أبو سلمة موسى بن إسماعيل. قال: حدثنا أبان. والنسائي (٨/٢٨٩) قال: أخبرنا محمد بن المثنى. قال: حدثنا عثمان بن عمر. قال: حدثنا علي، وهو ابن المبارك.\nثلاثتهم - أبان بن يزيد العطار، وحسين المعلم، وعلي بن المبارك - عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، فذكره.\n- وعن عبد الرحمن بن الحباب الأنصاري عن أبي قتادة الأنصاري: «أن رسول الله -ﷺ- نهى أن يشرب التمر والزبيب جميعا والزهو والرطب جميعا» .\nأخرجه مالك (الموطأ) (٥٢٧) والنسائي في الكبرى (تحفةالأشراف) (٩/١٢١١٩) عن محمد بن سلمة، عن ابن القاسم، عن مالك، عن الثقة عنده، عن بكير بن عبد الله بن الأشج، عن عبد الرحمن بن الحباب الأنصاري، فذكره.\n(*) وأخرجه النسائي في الكبرى (تحفة الأشراف) (٩/١٢١١٩) عن الحارث بن مسكين، عن ابن وهب، عن عمرو بن الحارث، عن بكير، عن عبد الرحمن بن الحارث، عن أبي قتادة. في النهي أن ينبذ التمر والزبيب جميعا.\n(*) قال المزي: هكذا وجدته في هذا الحديث، والمحفوظ ابن الحباب كما تقدم.","vol":"5","page":130},{"text":"٣١٧٢ - (م ت س) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «من شَرِبَ النَّبيذَ منكم فليَشرَبهُ زَبيبًا فرْدًا، أو تمرًا فردًا» .\nوفي رواية: «نهانا أن نَخْلطَ بُسرًا بِتَمر، أو زَبيبًا بتمر، أو زبيبًا بِبُسْر، وقال: من شَرِبَهُ منكم فليشرَبْهُ زبيبًا فردًا ...» الحديث.\nوفي رواية، قال: «نهى عن التمر والزبيب أن يُخْلَطَ بينهما، وعن التمر والبُسر أن يُخْلَط بينهما» يعني: في الانتباذ. أخرجه مسلم.\nوأَخرج الترمذي الرواية الثالثة، وزاد: «وعن الجِرَار: أن يُنتَبَذ فيها» .\nوفي رواية النَّسائي: «نهى رسولُ الله - ﷺ- عن الزَّهْو والتمر، والزَّبيب [والتمر]» .\nوفي أخرى له: «نهى أن يخلَط التمرُ والزبيب، وأن يُخْلط الزَّهوُ والتمر، والزَّهو والبُسرُ» . وفي أخرى له مثل رواية مسلم، قال: وفي آخرها: «فليشرب كلَّ واحد منها فردًا: تمرًا ⦗١٣٣⦘ فردًا، أو بُسرًا فردًا، أو زبيبًا فردًا» (١) .\n_________\n(١) رواه مسلم رقم (١٩٨٧) في الأشربة، باب كراهية انتباذ التمر والزبيب مخلوطين، والترمذي رقم (١٨٧٨) في الأشربة، باب ما جاء في خليط البسر والتمر، والنسائي ٨ / ٢٨٩ في الأشربة، باب خليط البلح والزهو، وباب خليط الزهو والبسر، وباب الترخص في انتباذ التمر وحده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي أرطأة، عن أبي سعيد الخدري، قال: «نهى رسول الله -ﷺ- عن الزهو والتمر، والزبيب والتمر» .\nأخرجه أحمد (٣/٥٨) . والنسائي (٨/٢٨٩) قال: أخبرنا الحسين بن منصور بن جعفر.\nكلاهما - أحمد، والحسين - قالا: حدثنا عبد الله بن نمير، قال: حدثنا الأعمش، عن حبيب، عن أبي أرطأة، فذكره.\n-وعن مالك بن الحارث، عن أبي سعيد الخدري، قال: «نهى رسول الله -ﷺ- أن يخلط التمر والزبيب، وأن يخلط الزهو والتمر، والوهر والبسر» .\nأخرجه أحمد (٣/٦٢) قال: حدثنا أبو سعيد، ومعاوية قالا: حدثنا زائدة. والنسائي (٨/٢٩٠) قال: أخبرنا أحمد بن حفص بن عبد الله، قال: حدثني أبي قال: حدثني إبراهيم - هو ابن طهمان - عن عمر بن سعيد.\nكلاهما - زائدة، وعمر - عن سليمان الأعمش، عن مالك بن الحارث، فذكره.\n- وعن أبي نضرة، عن أبي سعيد، «أن النبي -ﷺ- نهى عن التمر والزبيب أن يخلط بينهما، وعن التمر والبسر أن يخلط بينهما» .\nأخرجه أحمد (٣/٣) قال: حدثنا معتمر. وفي (٣/٩) قال: حدثنا يحيى بن سعيد. ومسلم (٦/٩٠) قال: حدثنا يحيى بن يحيى قال: أخبرنا يزيد بن زريع. والترمذي (١٨٧٧) قال: حدثنا سفيان بن وكيع. قال حدثنا جرير. والنسائي في الكبرى «تحفة الأشراف» (٤٣٥١) عن سويد بن نصر عن عبد الله خمستهم - معتمر، ويحيى بن سعيد، ويزيد، وجرير، وعبد الله بن المبارك - عن سليمان التيمي.\n- وعن أبي العالية، قال سألت أبا سعيد الخدري، عن نبيذ الجر؟ فقال: «نهى رسول الله -ﷺ- عن هذا الجر» قال: قلت:؟ قال ذاك أشر وأشر» .\nأخرجه أحمد (٣/٦٦) قال: ثنا يزيد. و«النسائي» في الكبرى (تحفة الأشراف) (٤٠٣٤) قال عن علي بن ميمون، عن مخلد.\nكلاهما - يزيد، ومخلد - عن هشام بن حسان، عن محمد بن سيرين، عن أبي العالية، فذكره.\nوعن أبي المتوكل، عن أبي سعيد الخدري، قال: «نهى رسول الله -ﷺ- أن يخلط بسر بتمر، أو زبيب بتمر، أو زبيب ببسر، وقال: من شربه منكم فليشرب كل واحد منه فردا، تمرا فردا، أو بسرا فردا، أو زبيبا فردا» .\nأخرجه مسلم (٦/٩٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا وكيع. (ح) وحدثنيه أبو بكر بن إسحاق، قال: حدثنا روح بن عبادة. و«النسائي» (٨/٢٩٣) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله. وفي (٨/٢٩٣) قال: أخبرني أحمد بن خالد، قال: حدثنا شعيب بن حرب. وفي (٨/٢٩٤) قال: أخبرنا محمد بن عبد الله بن عمار، قال: ثنا المعافى - يعني ابن عمران -.\nخمستهم - وكيع، وروح، وعبد الله بن المبارك - وشعيب، والمعافى -عن إسماعيل بن مسلم العبدي، عن أبي المتوكل، فذكره.","vol":"5","page":132},{"text":"٣١٧٣ - (ط) عطاء بن يسار «أن رسول الله - ﷺ- نهى أن يُنتَبَذَ البُسرُ والرُّطَب جميعًا، والتمر والزَّبيبُ جميعًا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٤٤ في الأشربة، باب ما يكره أن ينبذ جميعًا، وهو مرسل، فإن عطاء بن يسار لم يدرك رسول الله ﷺ، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: مرسلًا بلا خلاف أعلمه عن مالك، ووصله عبد الرزاق عن ابن جريج عن زيد عن عطاء عن أبي هريرة، وقال الزرقاني: وهذا الحديث في الصحيحين من حديث ابن جريج عن زيد عن عطاء عن جابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (الموطأ) (١٦٣٨) قال: عن زيد بن أسلم فذكره. وقال الزرقاني: في «شرح الموطأ» قال ابن عبد البر: مرسلا بلا خلاف أعلمه عن مالك، ووصله عبد الرزاق، عن ابن جريج، عن زيد، عن عطاء، عن أبي هريرة وهذا الحديث في الصحيحين من حديث ابن جريج.\nعن زيد، عن عطاء، عن جابر.","vol":"5","page":133},{"text":"٣١٧٤ - (د س) عبد الرحمن بن أبي ليلى عن رجل من أصحاب رسول الله - ﷺ-، قال: «نهى النبيُّ - ﷺ- عن البَلَحِ والتَّمرِ، والزَّبيبِ والتَّمْرِ» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البَلَح): البسر قبل أن تبدو فيه الصفرة.\n_________\n(١) رواه أبو داود رقم (٣٧٠٥) في الأشربة، باب في الخليطين، والنسائي ٨ / ٢٨٨ في الأشربة، باب النهي عن شرب نبيذ الخليطين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣١٤) قال: حدثنا عفان. وفي (٤/٣١٤) قال: حدثنا محمد بن جعفر. و«أبو داود» (٣٧٠٥) قال: حدثنا سليمان بن حرب وحفص بن عمر النمري. والنسائي (٨/٢٨٨) قال أخبرنا إسحاق بن منصور. قال: أنبأنا عبد الرحمن.\nخمستهم - عفان، ومحمد بن جعفر، وسليمان بن حرب، وحفص، وعبد الرحمن بن مهدي - عن شعبة عن الحكم، عن بن أبي ليلى، فذكره.","vol":"5","page":133},{"text":"٣١٧٥ - (س) عبد الله بن عباس - ﵄ - قال: «نهى رسولُ الله - ﷺ- عن خَليط التمر والزبيب، وعن [خليط] التمر والبُسر» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٩١ في الأشربة، باب خليط التمر والزبيب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٧٦) (٢٤٩٩) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (١/٣٠٤) (٢٧٧٢) قال: حدثنا حسين بن محمد، قال: حدثنا يزيد بن عطاء. ومسلم (٦/٤٩) قال: حدثنا أبو بكر بن أبي شيبة، قال:حدثنا محمد بن فضيل. والنسائي (٨/٢٨٩) قال: أخبرنا واصل بن عبد الأعلى، قال حدثنا ابن فضيل. وفي (٨/٢٨٩) قال: أخبرنا إسحاق بن إبراهيم، قال أنبأنا جرير وفي (٨/٢٩١) قال: أخبرنا محمد بن آدم، وعلي بن سعيد، قالا: حدثنا عبد الرحيم.\nخمستهم - زائدة، ويزيد بن عطاء، ومحمد بن الفضيل، وجرير، وعبد الرحيم - عن حبيب بن أبي عمرة.\n٢-وأخرجه (١/٢٩١) (٢٦٥٠) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن أبي بشر.\n٣- وأخرجه أحمد (١/٣٣٦) (٣١١٠) قال: حدثنا أسباط. ومسلم (٦/٩٢، ٩٤) قال حدثنا أبو بكر ابن أبي شيبة،قال: حدثنا علي بن مسهر. وفي (٦/٩٢) قال: حدثنيه وهب بن بقية،قال: أخبرنا خالد - يعني الطحان -. والنسائي (٨/٢٩٠) قال: أخبرنا واصل بن عبد الأعلى،عن ابن فضيل.\nأربعتهم - أسباط، وعلي بن مسهر، وخالد الطحان، وابن فضيل - عن أبي إسحاق الشيباني، عن حبيب بن أبي ثابت.\n٤- وأخرجه أحمد (١/٢٢٤) (١٩٦١) .والنسائي في الكبرى (تحفة الأشراف) (٥٥١٦): عن أحمد بن حرب. كلاهما- ابن حنبل، وابن حرب - عن أبي معاوية، قال: حدثنا أبو إسحاق -يعني الشيباني -ولم يذكر حبيب بن أبي ثابت -.\nأربعتهم - حبيب بن أبي عمرة، وأبو بشر، وحبيب بن أبي ثابت، وأبو إسحاق الشيباني - عن سعيد بن جبير، فذكره.\n(*) رواية زائدة ويزيد بن عطاء، وابن فضيل، وجرير، عن حبيب بن أبي عمرة مختصرة على: «نهى رسول الله -ﷺ- عن الدباء والحنتم والمزفت والنقير. وأن يخلط البلح والزهو» وزاد في رواية جرير: «أن يخلط التمر بالزبيب» .\n(*) رواية عبد الرحيم عن حبيب بن أبي عمرة مختصرة على «نهى رسول الله، عن خليط التمر والزبيب، وعن التمر والبسر» .\n(*) رواية أبي بشر مختصرة على «نهى رسول الله -ﷺ-، عن الدباء، والحنتم،والمزفت» .\n(*) رواية أسباط، وخالد الطحان عن حبيب بن أبي ثابت مختصرة على: «نهى رسول الله -ﷺ- عن الدباء والحنتم والمزفت والتقير. وأن يخلط البلح والزهو» . وزاد في رواية جرير: «وأن يخلط التمر بالزبيب» .\n(*) رواية أبي معاوية مختصرة على: «أن رسول الله -ﷺ- كتب إلى أهل جرش، ينهاهم، أن يخلطوا الزبيب والتمر» .","vol":"5","page":133},{"text":"٣١٧٦ - (م س) أبو هريرة - ﵁ - قال: «نهى رسولُ الله -ﷺ- أن يُخلَطَ البُسْرُ والزَّبيبُ، والبسر والتمر، وقال: انتَبِذُوا كلَّ واحد منهما على حِدَتِه» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٩٣ في الأشربة، باب انتباذ الزبيب وحده، ورواه أيضًا مسلم رقم (١٩٨٩) في الأشربة، باب كراهة انتباذ التمر والزبيب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"5","page":134},{"text":"٣١٧٧ - (د) كبشة بنت أبي مريم قالت: «سألتُ أمَّ سَلَمةَ - ﵂- ما كان النبي - ﷺ- ينهى عنه؟ قالت: كان ينهانا أن نعْجُم النَّوى طبخًا، أو نخلطَ الزبيب والتمر» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَعْجُم النَّوى): أرادت بقولها: ينهانا أن نعجُم النوى طبخًا: أن نبلغ به النضج، يقال: عجمت النوى أعجُمه عجمًا: إذا لُكته في فيك، وكذلك إذا طبخته أو أنضجته، ويشبه أن يكون إنما كره ذلك من أجل أنه يفسد طعم التمر، أو لأنه علف الدواجن، فتذهب قوته إذا أُنضج، والله أعلم.\n_________\n(١) رقم (٣٧٠٦) في الأشربة، باب في الخليطين، وإسناده ضعيف، ولكن لآخره شواهد في الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٢) . وأبو داود (٣٧٠٦) قال: حدثنا مسدد.\nكلاهما - أحمد بن حنبل - ومسدد - عن يحيى بن سعيد، عن ثابت بن عمارة قال: حدثتني ريطة، عن كبشة بنت أبي مريم، فذكرته.","vol":"5","page":134},{"text":"٣١٧٨ - (م س) أنس بن مالك - ﵁ -: «أن رسول الله - ﷺ- نهى أن يُخلَطَ الزَّهوْ والتمرُ ثم يُشرَبَ، وإن ذلك كان عامَّةَ خمورهم حين حُرِّمت الخمر» . أخرجه مسلم. ⦗١٣٥⦘\nوفي رواية النسائي، قال: «نهى رسول - ﷺ- أَن يُجمَع بين شيئين مِمَّا يُنبَذان، مما يبغي أحدهما على صاحبه. قال، وسألته عن الفَضيخ؟ فنهاني عنه، قال: وكان يكْرهُ المذَنَّبَ من البُسْر مخافةَ أن يكونا شيئين، فكنا نقطَعُه» .\nوفي رواية قال أبو إدريس: «شَهِدْتُ أنس بن مالك أُتِي ببُسر مُذَنَّب، فجعل يقطعُه منه» .\nوفي رواية قال: «كان أنس يأمُر بالمذنَّب فيُقرضُ» .\nوفي رواية: «كان لا يَدَع شيئًا قد أَرطب إلا عزله عن فَضِيخِهِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُذَنَّب): البُسر المذنَّب: هو الذي أرطب بعضه.\n_________\n(١) رواه مسلم رقم (١٩٨١) في الأشربة، باب تحريم الخمر، والنسائي ٨ / ٢٩١ و٢٩٢ في الأشربة، باب ذكر العلة التي من أجلها نهى عن الخليطين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/٨٨) قال: ثني أبو الطاهر أحمد بن عمرو بن سرح، قال: نا عبد الله بن وهب، قال: ني عمرو بن الحارث، أن قتادة حدثه، فذكره.\nوالرواية الثانية: أخرجها النسائي (٨/٢٩١) قال: نا سويد بن نصر، قال: نا عبد الله بن المبارك، عن وقاء بن إياس، عن المختار بن فلفل، فذكره.","vol":"5","page":134},{"text":"٣١٧٩ - (س) عبد الله بن عباس - ﵄ -: قال: «نبيذُ البُسر بَحْت لا يَحِلُّ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَحت): البحت: الخالص من كل شيء لا يشاركه غيره.\n_________\n(١) ٨ / ٣٢٢ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣٢٢) قال: قال: نا أبو بكر بن علي، قال: ثنا القواريري، قال: ثنا حماد، قال: ثنا أيوب، عن سعيد بن جبير، فذكره.","vol":"5","page":135},{"text":"٣١٨٠ - (د) جابر بن زيد وعكرمة: «كانا يَكْرَهان البُسر وحده، ⦗١٣٦⦘ ويأخذان ذلك عن ابن عباس، وقال ابن عباس: أخشى أن يكونَ المُزَّاء الذي نُهِيتْ عنه عبد القيس. قال: فقلت لقَتادة: ما المُزَّاءُ؟ فقال: النَّبيذُ في الحَنْتَمِ والمُزَفَّت» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٠٩) في الأشربة، باب في نبيذ البسر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧٠٩) قال: حدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن جابر بن زيد، وعكرمة، فذكراه.\n(*) أخرجه أحمد (١/٣١٠) (٢٨٣١) قال: حدثنا بهز. وفي (١/٣٣٤) (٣٠٩٥) قال: حدثنا عبد الصمد.\nكلاهما - بهز، وعبد الصمد - قالا: حدثنا همام، قال: حدثنا قتادة، عن عكرمة، عن ابن عباس أنه كان يكره البسر وحده ويقول: «نهى رسول الله -ﷺ- وفد عبد القيس عن المزاء» فأرهب أن تكون البسر.","vol":"5","page":135},{"text":"<span data-type=\"title\" id=toc-622>جوازه</span>\n٣١٨١ - (د) عائشة - ﵂ -: قالت: «كان يُنبَذُ لرسولِ الله -ﷺ- زبيب فيُلقى فيه تمر، أَو تمر فيُلقى فيه زبيب» .\nوفي رواية، قالت: صفية بنت عطية: «دخلت مع نِسوة من عبد القيس على عائشة. فسألناها عن التمر والزبيب؟ فقالت: كنت آخذُ قَبْضَة من تمر، وقَبضة من زبيب، فأُلقيه في إناء، فأمْرُسُه، ثم أسقيه النبيَّ -ﷺ-» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٠٧) و(٣٧٠٨) في الأشربة، باب في الخليطين، وإسنادهما ضعيفان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧٠٧) قال: ثنا مسدد، قال ثنا عبد الله بن داود، عن مسعر، عن موسى بن عبد الله، عن امرأة من بني أسد، فذكرته.\nوالرواية الثانية: أخرجه أبو داود (٣٧٠٨) قال: ثنا زياد بن يحيى الحساني، قال: ثنا أبو بحر، قال: ثنا عتاب بن عبد العزيز الحماني، قال: ثنتي صفية بنت عطية، فذكرته.\nقلت: والحديث قد تقدم بنحوه.","vol":"5","page":136},{"text":"<span data-type=\"title\" id=toc-623>[الفرع] الخامس: في المطبوخ</span>\n<span data-type=\"title\" id=toc-624>تحليله</span>\n٣١٨٢ - (ط) محمود بن لبيد: «أن عمر - حين قَدِمَ الشامَ - شكا إليه أهل الشام وباء الأرض وثقلَها، وقالوا: لا يُصْلِحنا إلا هذا الشَّرابُ، فقال: اشربوا العسلَ، فقالوا: لا يُصلحنا العسلُ، فقال رجل من أهل ⦗١٣٧⦘ الأرض (١): هل لك أَن نجْعَلَ لك من هذا الشراب شيئًا لا يُسْكرُ؟ قال: نعم، فطبخوه حتى ذهب [منه] الثُلثَان وبقي الثلث، فأَتوا به عمرَ بن الخطاب فأدخل فيه إصبَعَه، ثم رفع يده فتَبِعها يَتَمطَّط، فقال: هذا الطِّلاء (٢)، هذا مثل طِلاء الإبل، فأمرهم بشربه، فقال له عبادةُ بن الصامت: أحْلَلْتَها والله (٣)، قال: كلا والله (٤)، اللهم إني لا أُحِلُّ لهم شيئًا حرَّمتَهُ عليهم، ولا أُحرِّمُ عليهم شيئًا أَحّلَلْتَهُ لهم» أخرجه الموطأ (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتمطط) التمطُّط: التمدد. أراد: أنه كان ثخينًا.\n(الطِّلاء): ضرب من الأشربة، وقيل: هو من أسماء الخمر. قال الجوهري: الطلاء: ما طبخ من عصير العنب حتى ذهب ثلثاه، وبعض العرب يسمي الخمر. ⦗١٣٨⦘ الطلاء، يريد بذلك تحسين اسمها، لا أنها الطلاء بعينها، والطلاء أيضًا: القطران وكل ما يُطلى به.\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": يعني أرض الشام.\n(٢) قال الحافظ في \" الفتح \": الطلاء بكسر المهملة والمد: هو الدبس، شبه بطلاء الإبل، وهو القطران الذي يدهن به، فإذا طبخ عصير العنب حتى تمدد أشبه طلاء الإبل، وهو في تلك الحالة غالبًا لا يسكر.\n(٣) أي: الخمر.\n(٤) قال الزرقاني في \" شرح الموطأ \": فقال عمر: كلا والله لم أحللها، لأن اجتهاده حينئذ أداه إلى جواز مالا يسكر.\n(٥) ٢ / ٨٤٧ في الأشربة، باب جامع تحريم الخمر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (١٦٤٥) قال: عن داود بن الحصين، عن واقد بن عمرو بن سعد بن معاذ، أنه أخبره، عن محمود بن لبيد الأنصاري، فذكره.","vol":"5","page":136},{"text":"٣١٨٣ - (س) سويد بن غفلة قال: «كتب عمرُ بن الخطاب - ﵁- إلى بعض عمَّاله: أن ارزُقِ المسلمين من الطِّلاء ما ذهب ثُلُثاه، وبقي ثُلُثُه» .\nوفي رواية عامر بن عبد الله قال: «قرأْتُ كتاب عمر إلى أبي موسى: أما بعدُ، فإنها قَدِمَت علَيَّ عير من الشام تَحْمِلُ شرابًا غليظًا أسودَ كَطِلاء الإبل، وإني سألتهم: على كم يطبُخونه؟ فأخبروني أنهم يطبخونه على الثُّلثين، ذهب ثلثاه الأخبثان: ثُلُث بريحه، وثلث ببَغْيِه، فَمُرْ مَن قِبَلكَ يشربونه» .\nوفي رواية عبد الله بن يزيد الخَطمي، قال: «كتب إلينا عمر بن الخطاب: أما بعدُ فاطبُخوا شرابَكم، حتى يذهب منه نصيبُ الشيطان، فإن له اثنين ولكم واحد» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِير): العير: الإبل تحمل الميرة والمتاع.\n(ببغيه): البغي: تجاوز الحد، والمراد به: الأذى يكون في الخمر والشدة.\n_________\n(١) ٨ / ٣٢٨ و٣٢٩ في الأشربة، باب ذكر ما يجوز شربه من الطلاء وما لا يجوز، وهو حديث صحيح، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه النسائي (٨/٣٢٨-٣٢٩) قال: نا محمد بن عبد الأعلى، قال: ثنا المعتمر، قال: سمعت منصورا، عن إبراهيم، عن نباته، عن سويد بن غفلة، فذكره.\nورواية عامر بن عبد الله: أخرجها النسائي (٨/٣٢٩) قال: نا سويد، قال: نا عبد الله بن سليمان التميمي، عن أبي مجلز، عن عامر بن عبد الله، فذكره.\nورواية عبد الله بن يزيد الخطمي: أخرجها النسائي (٨/٣٢٩) قال: نا سويد، قال:نا عبد الله، عن هشام، عن ابن سيرين، أن عبد الله بن يزيد الخطمي، فذكره.","vol":"5","page":138},{"text":"٣١٨٤ - (س) عامر الشعبي قال: «كنا علي يرزُقُ الناس طِلاء يقع فيه الذُّباب فلا يستطيع أن يُخرَج منه» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٢٩ في الأشربة، باب ذكر ما يجوز شربه من الطلاء وما لا يجوز، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣٢٩) قال: نا سويد،قال: نا عبد الله بن جرير، عن مغيرة، عن الشعبي، فذكره.","vol":"5","page":138},{"text":"٣١٨٥ - (س) أبو موسى الأشعري - ﵁ - «أنه كان يشرب من الطِّلاء ما ذهب ثُلثاهُ وبقي ثُلثُه» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٣٠ في الأشربة، باب ذكر ما يجوز شربه من الطلاء وما لا يجوز، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٨/٣٣٠) قلا: نا سويد،قال: نا عبد الله، عن هشيم، قال: نا إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.","vol":"5","page":139},{"text":"٣١٨٦ - (س) أبو الدرداء - ﵁ - «كان يشرب ما ذهب ثلثاه وبقي ثلثه» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٣٠ في الأشربة، باب ما يجوز شربه وما لا يجوز، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣٢٩ -٣٣٠) قال: نا زكريا بن يحيى، قال: ثنا عبد الأعلى، قال: ثنا حماد بن سلمة، عن داود، عن سعيد بن المسيب فذكره.","vol":"5","page":139},{"text":"٣١٨٧ - (س) أنس بن مالك - ﵁ - «أن نوحًا نازَعه الشيطانُ في عود الكَرم، فقال: هذا لي، وقال: هذا لي فاصطلحا على أنَّ لنوح ثلثها، وللشيطان ثُلُثيْها» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٣٠ في الأشربة، باب ما يجوز شربه وما لا يجوز، وهو حديث حسن، ومثل هذا لا يقال بالرأي فيكون له حكم المرفوع، وروى البخاري تعليقًا ١٠ / ٥٥ في الأشربة، باب الباذق ومن نهى عن كل مسكر من الأشربة: ورأى عمر وأبو عبيدة ومعاذ شرب الطلاء على الثلث، قال الحافظ في \" الفتح \": أي رأوا جواز شرب الطلاء إذا طبخ فصار على الثلث ونقص منه الثلثان، وذلك بين من سياق ألفاظ هذه الآثار، فذكر أثر عمر الذي أخرجه مالك في \" الموطأ \" من طريق محمود بن لبيد الذي تقدم ذكره رقم (٣١٨٢)، وما في معناه، ثم قال: وهذه أسانيد صحيحة، وقد أفصح بعضها بأن المحذور منه السكر، فمتى أسكر لم يحل، قال: وأما أثر أبي عبيدة - وهو ابن الجراح -ومعاذ - وهو ابن جبل - فأخرجه أبو مسلم الكجي وسعيد بن منصور وابن أبي شيبة من طريق قتادة عن أنس أن أبا عبيدة ومعاذ بن جبل وأبا طلحة كانوا يشربون من الطلاء ما طبخ على الثلث وذهب ثلثاه، قال: وقد وافق عمر ومن ذكر معه على الحكم المذكور أبو موسى الأشعري وأبو الدرداء، أخرجه النسائي عنهما، وعلي وأبو أمامة وخالد بن الوليد وغيرهم، أخرجها ابن أبي شيبة وغيره، ومن التابعين: ابن المسيب، والحسن، وعكرمة، ومن الفقهاء: الثوري، والليث، ومالك، وأحمد، والجمهور، وشرط تناوله عندهم ما لم يسكر، وكرهه طائفة تورعًا. ⦗١٤٠⦘ وروى البخاري تعليقًا ١٠ / ٥٦ فقال: وشرب البراء وأبو جحيفة على النصف - أي: إذا طبخ الطلاء فصار على النصف - قال الحافظ في \" الفتح \": ووافق البراء وأبا جحيفة جرير وأنس، ومن التابعين: ابن الحنيفة، وشريح، وأطبق الجميع على أنه إن كان يسكر حرم، وقال أبو عبيدة في \" الأشربة \": بلغني أن المنصف يسكر، فإن كان كذلك فهو حرام. قال الحافظ: والذي يظهر أن ذلك يختلف باختلاف أعناب البلاد، فقد قال ابن حزم: إنه شاهد من العصير ما إذا طبخ إلى الثلث ينعقد ولا يصير مسكرًا أصلًا، ومنه إذا طبخ إلى النصف كذلك، ومثله ما إذا طبخ إلى الربع كذلك، بل قال: إنه شاهد منه ما يصير ربًا خاثرًا لا يسكر، ومنه ما لو طبخ لا يبقى غير ربعه لا يخثر، ولا ينفك السكر عنه، قال: فوجب أن يحمل ما ورد عن الصحابة من أمر الطلاء على ما لا يسكر بعد الطبخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/ ٣٣٠) قال: نا إسحاق بن إبراهيم، قال: ثنا وكيع، قال: ثنا سعد بن أوس، عن أنس بن سيرين، فذكره.","vol":"5","page":139},{"text":"<span data-type=\"title\" id=toc-625>النهي عنه</span>\n٣١٨٨ - (خ س) عبد الله بن عباس - ﵄ - «جاء رجل فسأله عن العصير؟ فقال: اشربه ما كان طريًا. قال: إني أطْبُخه وفي نفسي منه شيء؟ أكنت شاربَه قبل أن تطبُخه؟ قال: لا، قال: فإن النار لا تحِلُّ شيئًا قد حُرَّم» . (١) ⦗١٤١⦘\nوفي رواية، قال ابن عباس: «والله ما تحِلُّ النارُ شيئًا، ولا تُحرِّمُه، قال: ثم فسَّرَ [لي] قوله: لا تُحِلُّ شيئًا، بقولهم في الطِّلاءِ ولا تُحرِّمه: الوضُوءَ مما مسته النار» (٢) أخرجه النسائي.\n_________\n(١) ٨ / ٣٣١ في الأشربة، باب ما يجوز شربه من العصير وما لا يجوز، وإسناده صحيح، ورواه البخاري تعليقًا ١٠ / ٥٦ فقال: وقال ابن عباس: اشرب العصير ما دام طريًا، قال الحافظ في \" الفتح \": وهذا يقيد ما أطلق في الآثار الماضية، وهو أن الذي يطبخ إنما هو العصير الطري قبل أن يتخمر، أما لو صار خمرًا فطبخ، فإن الطبخ لا يطهره ولا يحله، إلا على رأي من يجيز تخليل الخمر، والجمهور على خلافه، وحجتهم الحديث الصحيح عن أنس وأبي طلحة أخرجه مسلم، وأخرج ابن أبي شيبة والنسائي من طريق سعيد بن المسيب والشعبي والنخعي: اشرب العصير ما لم يغل، وعن الحسن البصري ما لم يتغير، وهذا قول كثير من السلف أنه إذا بدا في التغير يمتنع، وعلامة ذلك أن يأخذ في الغليان، وبهذا قال أبو يوسف، وقال أبو حنيفة: لا يحرم عصير العنب النيء حتى يغلي ويقذف بالزبد، فإذا غلى وقذف بالزبد حرم، وأما المطبوخ حتى يذهب ثلثاه ويبقى ثلثه، فلا يمتنع مطلقًا ولو غلى وقذف بالزبد بعد الطبخ، ⦗١٤١⦘ وقال مالك والشافعي والجمهور: يمتنع إذا صار مسكرًا شرب قليله وكثيره، سواء غلى أو لم يغل، لأنه يجوز أن يبلغ حد الإسكار بأن يغلي ثم يسكن غليانه بعد ذلك، وهو مراد من قال: حد منع شربه أن يتغير، والله أعلم.\n(٢) وقد ذكرت جملة \" الوضوء مما مست النار \" في نسخ النسائي المطبوعة ترجمة لباب، والصحيح أنها جزء من الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٨/٣٣١) قال: نا سويد، قال نا عبد الله بن، عن أبي يعفور السلمي، عن أبي ثابت الثعلبي، فذكره. والبخاري تعليقا في الأشربة -باب الباذق، ومن نهى عن كل مسكر من الأشربة.\nوالرواية الثانية أخرجها النسائي (٨/٣٣١) قال: نا سويد، قال: نا عبد الله، عن ابن جريج قراءة، ني عطاء، فذكره.","vol":"5","page":140},{"text":"٣١٨٩ - (ط س) عتبة بن فرقد - ﵀ - قال: «قال كان النَّبيذُ الذي يشربُه عمرُ قد خلِّلَ» ومما يدلُّ على هذا حديث السائب «أن عمرَ خرج عليهم فقال: إني وجدت من فلان ريحَ شراب (١)، وزعم أنه شرب الطِّلاءَ، وأنا سائل عما شَرب؟ فإن كان يُسْكِر جَلَدْتُه (٢)، فجلده عمر الحدَّ تمامًا» . أخرجه النسائي.\nوأخرجه الموطأ عن السائب «أن عمر قال ...» وذكر الحديث (٣) .\n_________\n(١) هو عبيد الله بن عمر، وقد روى البخاري تعليقًا فقال: وقال عمر: وجدت من عبيد الله - يعني ابنه - ريح شراب.\n(٢) وفي السياق حذف، تقديره: فسأل عنه فوجده يسكر فجلده.\n(٣) رواه الموطأ ٢ / ٨٤٢ في الأشربة، باب الحد في الخمر، والنسائي ٨ / ٣٢٦ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، وإسناده صحيح. قال الحافظ في \" الفتح \": وأخرج سعيد بن منصور عن ابن عيينة عن الزهري سمع السائب بن يزيد يقول: قام عمر على المنبر فقال: ذكر لي أن عبيد الله بن عمر وأصحابه شربوا شرابًا وأنا سائل عنه، فإن كان يسكر حددتهم، قال ابن عيينة: فأخبرني معمر عن الزهري عن السائب قال: فرأيت عمر يجلدهم، قال الحافظ: وهذا الأثر يؤيد أن المراد بما أحله عمر من المطبوخ الذي ⦗١٤٢⦘ يسمى الطلاء ما لم يكن بلغ حد الإسكار، فإن بلغه لم يحل عنده، ولذلك جلدهم ولم يستفصل هل شربوا منه قليلًا أو كثيرًا، قال: وفي هذا رد على من احتج بعمر في جواز شرب المطبوخ إذا ذهب منه الثلثان ولو أسكر، فإن عمر أذن في شربه ولم يفصل، وتعقب بأن الجمع بين الأثرين عنه يقتضي التفصيل، وقد ثبت عنده أن كل مسكر حرام، فاستغنى عن التفصيل، ويحتمل أن يكون سأل ابنه، فاعترف بأنه شرب كذا، فسأل غيره عنه، فأخبره أنه يسكر، أو سأل ابنه فاعترف أن الذي شرب يسكر، وانظر تتمة الموضوع في \" الفتح \" ١٠ / ٥٧ في الأشربة، باب الباذق ومن نهى عن كل مسكر من الأشربة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (١٦٣٢) . والنسائي (٨/٣٢٦) قال: قال الحارث بن مسكين قراءة، عليه، وأنا أسمع عن ابن القاسم قال: ثني مالك، عن ابن شهاب، عن السائب بن يزيد، فذكره.","vol":"5","page":141},{"text":"٣١٩٠ - (د) مالك بن أبي مريم: قال: دخل علينا عبد الرحمن بن غَنم، فتَذاكرنا الطّلاءَ، فقال: حدَّثني أبو مالك الأشعري: أنه سمعَ رسولَ الله - ﷺ- يقول: «لَيشْربَنَّ ناس من أمتي الخمرَ يُسَمّونَها بغير اسمها» . قال سفيان الثوري: وقد سئل عن الدَّاذِيِّ؟ فقال: قال رسول الله - ﷺ-: «تَسْتَحِلُّ أُمتي الخمر يُسمُّونها بغير اسمها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٨٨) و(٣٦٨٩) في الأشربة، باب في الداذي، ورواه أيضًا ابن ماجة رقم (٤٠٢٠) في الفتن، باب العقوبات، وهو حديث صحيح، وهو من معجزاته ﵊ التي قضى بها على كل من يحاول أن يغير أسماء المشروبات المحرمة ويسميها بغير اسمها، كما هو واقع في زماننا هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٤٢) قال: حدثنا زيد بن الحباب. «وأبو داود» (٣٦٨٨) قال: حدثنا أحمد بن حنبل. قال: حدثنا زيد بن الحباب. وابن «ماجة» (٤٠٢٠) قال: حدثنا عبد الله بن سعيد. قال حدثنا معن بن عيسى.\nكلاهما - زيد بن الحباب، ومعن بن عيسى - عن معاوية بن صالح، عن حاتم بن حريث، عن مالك بن أبي مريم، عن عبد الرحمن بن غنم الأشعري فذكره.\nوالرواية الثانية: أخرجها أبو داود (٣٦٨٩) قال: ثنا شيخ من أهل واسط، قال ثنا أبو منصور الحارث بن منصور، قال: سمعت سفيان الثوري، وسئل عن الداذي، فذكره.","vol":"5","page":142},{"text":"٣١٩١ - (س) عبد الله بن مسعود - ﵁ - قال: «أحْدَث الناس أَشربة، ما أدري ما هي؟ فمالي شراب منذُ عشرين سنة - أَو قال: أربعين سنة - إلا الماءُ والسَّويقُ، غير أنه لم يذكر النَّبيذَ» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٣٦ في الأشربة، باب ذكر الأشربة المباحة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٨/٣٣٦) قال:ني أحمد بن علي بن سعيد بن إبراهيم، قال ثنا القوايري، قال: ثنا معتمر بن سليمان عن أبيه، عن محمد بن عبيدة، فذكره.","vol":"5","page":142},{"text":"٣١٩٢ - (س) عبد الرحمن بن أبزي عن أبيه، قال: سألتُ ⦗١٤٣⦘ أُبيَّ بن كعب عن النَّبيذ؟ فقال: اشرب الماءَ، واشرب العسل، واشرب السويقَ، واشرب اللبن الذي نُجِعتَ به، فعاودتُه، فقال: الخمرَ تُريدُ؟ الخمر تريدُ؟ أَخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٣٥ في الأشربة، باب ذكر الأشربة المباحة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (٢٥٦) . و«الحميدي» (٧٠٨) قال: حدثنا سفيان، أخرجه النسائي (٨/٣٢٥) قال: نا سويد، قال نا عبد الله، عن سفيان، عن سلمة بن كهيل، عن ذر عبد الله، عن سعيد بن عبد الرحمن بن أبزي، عن أبيه، فذكره.","vol":"5","page":142},{"text":"<span data-type=\"title\" id=toc-626>الفصل الخامس: في الظروف، وما يحرم منها، وما يحل</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-627>[الفرع] الأول: ما يحرم منها</span>\n٣١٩٣ - (م ط د ت س) عبد الله بن عمر - ﵄ -: قال: «خطب النبيُّ - ﷺ- في بعض مغازيه، فأقْبَلْتُ نحوه، فانْصَرَف قبل أن أَبلُغَه، فسأَلت: ما كان قال؟ فقال: نهى أن يُنتَبَذَ في الدُّبَّاء والمزفَّت» .\nوفي رواية، قال: قلت لابن عمر: نهى رسولُ الله -ﷺ- عن نبيذ الجَرِّ؟ فقال: قد زعموا ذلك. قلت: أنهى عنه رسولُ الله - ﷺ-؟ قال: قد زعموا ذلك.\nوفي أخرى، قال: كنت جالسًا عند ابن عمر، فجاءه رجل، فقال: أنهى رسول الله - ﷺ- عن نبيذ الجرِّ والدُّبَّاء والمزَفَّت؟ قال: نعم.\nوفي أخرى، قال: سمعت ابن عمر غيرَ مَرَّة يقول: نهى رسولُ الله ⦗١٤٤⦘ ﷺ- عن الحَنْتم والدُّبَّاء والمزَّفتِ - قال: وأُراه قال: والنَّقيرِ.\nوفي أخرى قال: «نهى رسولُ الله - ﷺ- عن الحنتمةِ. قلت: وما الحَنتمةُ؟ قال: الجرَّة» .\nوفي أخرى، قال ابن المسيب: سمعت ابن عمر عند هذا المِنْبَر- وأشار إلى مِنبر رسول الله - ﷺ- قال: «قدمَ وفْدُ عبد القَيس على رسول الله - ﷺ-، فسأَلوه عن الأشربة؟ فنهاهم عن الدُّبَّاء والنقير والحنتم، فقلت: يا أَبا محمد: والمزَفَّتِ؟ وظنَنَّا أنه نَسيه»، فقال لم أسمعه يومئذ من ابن عمر، وقد كان يكره هذا» .\nوفي أخرى، قال ابن جبير: «أشهَدُ على ابن عمر وابن عباس: أنهما شَهِدَا أن رسولَ الله - ﷺ- نهى عن الدُّبَّاء والحنتم والمزفَّت والنَّقير» .\nوفي أخرى، قال: «سألت ابن عمر عن نبيذ الجرَّ؟ قال حرَّمَ رسول الله - ﷺ- نبيذ الجَرِّ، فأتيتُ ابن عباس. فقلت: ألا تسمع ابن عمر؟ قال: وما يقول: قلت: قال حَرَّم رسولُ الله - ﷺ- نبيذ الجرِّ، قال: صدق ابن عمر، حرَّمَ رسولُ الله - ﷺ- نبيذ الجرِّ قلت: وأي شيء نبيذ الجر؟ قال: كل شيء يُصنَعُ من المدَر» .\nوفي رواية أبي الزبير، قال: قال ابن عمر: «سمعت رسول الله - ﷺ- ينهى عن الجرِّ والدُّباء والمزفَّت» . قال أبو الزبير: وسمعت جابر بن عبد الله يقول: «نهى رسول الله - ﷺ- عن الجَرِّ والمزَّفت، والنَّقير، وكان رسول الله -ﷺ- إذا لم يجد شيئًا ينتَبَذُ له فيه نُبِذَ [له] في تَوْر من حجارة» .\nوفي رواية زاذان، قال: «قلت لابن عمر حدَّثني بما نهى عنه رسول الله ⦗١٤٥⦘ ﷺ- من الأَشْرِبة بلُغَتِكَ، وفَسِّرهُ لي بِلُغَتنَا، فإن لكم لغة سوى لغتِنا، فقال: نهى رسولُ الله - ﷺ- عن الحنتم، وهي الجرَّةُ، وعن الدُّبَّاء، وهي القَرْعة، وعن المزفَّت، وهو المُقَيَّر، وعن النَّقير، وهي النخلة تُنْسَجُ نسجًا (١) وتُنْقَرُ نقْرًا، وأمر أن يُنبَذَ في الأسقية» . هذه رواية مسلم. وأخرج الأولى منها الموطأ، وأخرج أبو داود السابعة والثامنة.\nوأخرج الترمذي عن طاوس، قال: «إن رجلًا أتى ابنَ عمر، فقال: نهى رسولُ الله - ﷺ- عن نبيذ الجَرِّ؟ فقال: «نعم» . قال طاوس: والله: أني سمعتُه منه.\nوأخرج النسائي الرواية الرابعة والخامسة والسابعة، وزاد فيها: «ثم تلا رسولُ الله - ﷺ- هذه الآية: ﴿وَمَا آتَاكُمُ الرسُول فَخُذُوهُ ومَا نَهَاكُم عَنْهُ فَانْتَهُوا﴾» [الحشر: ٧] .\nوأخرج الثامنة، وأخرج رواية الترمذي. وله في أخرى، قال: «نهى رسول الله - ﷺ- عن الدُّبَّاء» لم يَزِد على هذا. وفي أخرى: «أنه نهى عن المزفَّت والقرع» . وفي أخرى: «عن الدُّبَّاء والحنتم والنَّقير» . وأخرج هو والترمذي أيضًا رواية زاذان (٢) . ⦗١٤٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدُّبَّاء): القرع: واحده: دُبَّاءة.\n(المُزَفَّت): الإناء يطلى بالزِّفت، أو القار، وينتبذ فيه.\n(الجَر): واحد جِرار الخزف، و«الحنتم»: جر كانوا يجلبون فيه الخمر إلى المدينة، قيل: إنه أخضر، و«النقير» قد ذكر في الحديث، وهو خشبة أو جذع ينقر وينبذ فيه.\n(المدر): الطين المستحجر. قالوا: إنما نهى عن هذه الضروف لأنها تسرع الشدة فيها في النبيذ.\n_________\n(١) كذا في الأصل والمطبوع بالجيم فيهما، وفي \" صحيح مسلم \" بالحاء المهملة فيهما، قال النووي في \" شرح مسلم \": كذا هو في معظم الروايات، - يعني بالحاء فيهما - أي تقشر، ووقع لبعض الرواة في بعض النسخ: تنسج بالجيم، قال القاضي وغيره: هو تصحيف، وادعى بعض المتأخرين أنه وقع في نسخ صحيح مسلم، وفي الترمذي بالجيم، وليس كما قال، بل معظم نسخ مسلم بالحاء.\n(٢) رواه مسلم رقم (١٩٩٧) في الأشربة، باب النهي عن الانتباذ في المزفت، والموطأ ٢ / ٨٤٣ في الأشربة، باب ما ينهى أن ينبذ فيه، وأبو داود رقم (٣٦٩٠) و(٣٦٩١) في الأشربة، باب في الأوعية، والترمذي رقم (١٨٦٨) و(١٨٦٩) في الأشربة، باب ما جاء في نبيذ الجر، والنسائي ٨ / ٣٠٣ و٣٠٤ و٣٠٦ و٣٠٨ في الأشربة، باب ذكر الأوعية التي نهي عن الانتباذ فيها، وباب ذكر النهي عن نبيذ الدباء والحنتم، وباب ذكر الدلالة على النهي للموصوف من الأوعية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال: حدثنا يحيى بن سعيد، وأحمد (٢/٣) (٤٤٦٥) قال: حدثنا معتمر، عن عبيد الله. وفي (٢/١٠) (٤٥٧٤) قال: حدثنا سفيان، وقال: حدثنا يحيى بن سعيد. وفي (٢/٤٨) (٥٠٩٢) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٢/٥٤) قال (٥١٥٦) قال: حدثنا حدثنا يحيى، عن عبيد الله. وفي (٢/٧٧) (٥٤٧٧) قال: حدثنا يزيد، قال: أخبرنا يحيى. وفي (٢/١٠٢) (٥٧٨٩) قال حدثنا محمد بن عبيد، قال: حدثنا عبيد الله بن عمر. ومسلم (٦ /٩٥و ٩٦) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا قتيبة، وابن رمح، وعن الليث بن سعد (ح) وحدثنا أبو الربيع، وأبو كامل، قالا: حدثنا (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل. جميعا عن أيوب. (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله (ح) وحدثنا ابن المثنى، وابن أبي عمر، عن الثقفي، عن يحيى بن سعيد (ح) وحدثنا محمد بن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك يعني ابن عثمان. (ح) وحدثني هارون الأيلي، قال: أخبرنا ابن وهب، قال: أخبرني أسامة. وابن ماجة (٣٤٠٢) قال: حدثنا محمد بن رمح قال: أنبأنا الليث بن سعد. و«النسائي» (٨/٣٠٥) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا يحيى، عن عبيد الله.\nسبعتهم - مالك، ويحيى بن سعيد، وعبيد الله بن عمر، وأيوب، والليث بن سعد، والضحاك بن عثمان وأسامة بن زيد - عن نافع، فذكره.\n(*) رواية معتمر عن عبيد الله. ورواية الليث بن سعد عن ابن ماجة، مختصرة على: «نهى رسول الله -ﷺ- أن ينبذ في المزفت القرع» .\n(*) ورواية يحيى، عن عبيد الله مختصرة على: «أن رسول الله -ﷺ- نهى عن المزفت والقرع» وعن نافع، عن عبد الله بن عمر «أن رسول الله -ﷺ- نادى في الناس: الصلاة: جامعة. فبلغ ذلك عبد الله، فانطلق إلى أهله جوادا، فألقى ثيابا كانت عليه، ولبس ثيابا كان يأتي فيها النبي -ﷺ- ثم انطلق إلى المصلى، ورسول الله -ﷺ- قد انحدر من منبره، وقام الناس في وجهه، فقال: ما أحدث نبي الله -ﷺ- اليوم؟ قالوا: نهى عن النبيذ. قال: أي النبيذ؟ قال نهى عن الدباء والنقير» .\nقال: فقلت لنافع: فالجرة؟ قال: وما الجرة؟ قال: قلت الحنتمة. قال: وما الحنتمة؟ قلت القلة. قال: لا. قلت: فالمزفت؟: قال: وما المزفت:؟ قلت: الزق يزفت. والراقود يزفت قال: لا لم ينه يومئذ إلا عن الدباء والنقير.\nأخرجه أحمد (٢/٩٣) (٥٦٧٩) قال: حدثنا أبو النضر، قال: حدثنا عقبة بن أبي الصهباء، قال: حدثنا نافع، فذكره.\n- وعن طاووس، قال: كنت جالسا عند ابن عمر، فجاءه رجل فقال: أنهى رسول الله -ﷺ- عن نبيذ الجر والدباء والمزفت؟ قال: نعم. أخرجه الحميدي (٧٠٧) قال: حدثنا سفيان، قال: حدثنا إبراهيم بن ميسرة. وأحمد (٢/٢٩) (٤٨٣٧) قال: حدثني بن أبي عدي، عن سليمان، يعني التيمي. وفي (٢/٣٥) (٤٩١٣) قال: حدثنا عبد الرزاق وابن بكر، قالا: أخبرنا ابن جريج، قال: أخبرني ابن طاووس. وفي (٢/٤٧) (٥٠٧٢) قال: حدثنا يزيد، قال: أنبأنا حنظلة. وفي (٢/٥٦) (٥١٧٨) قال: حدثنا يحيى بن سعيد، عن التيمي. في (٢/١٠١) (٥٧٦٤) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا عبد الله بن طاووس. وفي (٢/١٠٦) (٥٨٣٣) قال: حدثنا عبد الرزاق، عن بكار - يعني ابن عبد الله - عن خلاد بن عبد الرحمن بن جندة. وفي (٢/١١٥) (٥٩٦٠) قال: حدثنا حسين، وابن أبي بكير، المعنى، قالا: حدثنا شعبة، عن سليمان التيمي، وإبراهيم بن ميسرة. وفي (٢/٥٥) (٦٤٤١) قال: حدثنا عبد الله بن حنظلة. ومسلم (٦/٩٦) قال: حدثنا يحيى بن أيوب، قال: حدثنا ابن علية قال: حدثنا سليمان التيمي. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني ابن طاووس. (ح) وحدثني محمد بن حاتم، قال حدثنا بهز، قال: حدثنا وهيب، وقال حدثنا عبد الله بن طاووس (ح) . حدثنا عمرو الناقد، قال: حدثنا سفيان بن عيينة، عن إبراهيم بن ميسرة. والترمذي (١٨٦٧) قال: حدثنا أحمد بن منيع، قال: حدثنا ابن علية، ويزيد بن هارون، قالا: أخبرنا سليمان التيمي. والنسائي (٨/٣٠٢) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن سليمان التيمي. وفي (٨/٣٠٣) قال: أخبرنا هارون بن زيد بن أبي الزرقاء، قال: حدثني أبي، قال: حدثنا شعبة، عن سليمان التيمي وإبراهيم بن ميسرة. وفي (٨/٣٠٤) قال: أخبرنا محمود بن غيلان، قال: أخبرنا أبو داود، قال: حدثنا شعبة، عن إبراهيم بن ميسرة. وفي (٨/٣٠٥) قال: أخبرنا جعفر بن مسافر، قال: حدثنا يحيى بن حسان، قال: حدثنا وهيب، قال: حدثنا ابن طاووس.\nخمستهم - إبراهيم بن ميسرة، وسليمان التيمي، وعبد الله بن طاووس، وحنظلة، وخلاد بن عبد الرحمن بن جندة - عن طاووس فذكره.\nوعن عقبة بن حريث، قال: سمعت ابن عمر يقول «نهى رسول الله -ﷺ- عن الجر والدباء والمزفت. وقال: آنتبذوا في الأسقية.» .\nأخرجه أحمد (٢/٤٤) (٥٠٣٠) قال: حدثنا بهز، ومحمد بن جعفر. وفي (٢/٧٣) (٥٤٢٩) قال: حدثنا عفان. وفي (٢/٨٥) (٥٥٧٢) قال: حدثنا محمد بن جعفر. ومسلم (٦/٩٦) قال: حدثنا محمد بن المثنى، وابن بشار قالا: حدثنا محمد بن جعفر.\nثلاثتهم - بهز، ومحمد بن جعفر، وعفان - قالوا: حدثنا شعبة، قال: حدثنا عقبة بن حريث، فذكره وعن زاذان، قال: قلت لابن عمر: حدثني بما نهى عنه النبي -ﷺ- من الأشربة بلغتك. وفسره لي بلغتنا، فإن لكم لغة سوى لغتنا. فقال: «نهى رسو ل الله -ﷺ- عن الحنتم، وهي الجرة، وعن الدباءء وهي القرعة. وعن المزفت، وهو المقير. وعن النقير، وهي النخلة تنسح نسحا، وتنقر نقرا. وأمر أن ينتبذ في الأسقية» .\nأخرجه أحمد (٢/٥٦) (٥١٩١) قال: حدثنا يحيى بن سعيد وابن جعفر. ومسلم (٦/٩٧) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثناه محمد بن المثنى، وابن بشار، قالا: حدثنا أبو داود. والترمذي (١٨٦٨) قال: حدثنا أبو موسى، محمد بن المثني، قال: حدثنا أبو داود الطيالسي. والنسائي (٨/٣٠٨) قال: أخبرناعمرو بن يزيد، قال: حدثنا بهز بن أسد.\nخمستهم - يحيى بن سعيد، ومحمد بن جعفر، ومعاذ بن معاذ، وأبو داود الطيالسي، وبهز بن أسد - عن شعبة، قال: حدثني عمرو بن مرة، قال: حدثني زاذان، فذكره.\nوعن جبلة، قال سمعت ابن عمر يحدث قال: «نهى رسول الله -ﷺ- عن الحنتمة» فقلت: ما الحنتمة؟ قال: الجرة.\nأخرجه أحمد (٢ /٢٧) (٤٨٠٩) قال: حدثنا يزيد. وفي (٢/٤٢) (٥٠١٣) قال: حدثنا محمد بن جعفر وبهز ومسلم (٦/٩٧) قال: حدثنا محمد بن المثنى قال: حدثنا محمد بن جعفر. والنسائي (٨/٣٠٣) قال: أخبرنا علي بن الحسين قال: حدثنا أمية.\nأربعتهم - يزيد، ومحمد بن جعفر، وبهز، وأمية بن خالد - عن شعبة، عن جبلة بن سحيم. فذكره.\n- وعن سعيد بن المسيب، قال: سمعت عبد الله بن عمر يقول عند منبر رسول الله -ﷺ- هذا «قدم وفد عبد القيس مع الأشج، فسألوا نبي الله -ﷺ- عن الشراب؟ فقال: لا تشربوا في حنتمة، ولا في دباء، ولا نقير» . فقلت له: يا أبا محمد، والمزفت؟ وظننت أنه نسي. فقال: لم أسمعه يومئذ من عبد الله بن عمر، وقد كان يكرهه.\nأخرجه أحمد (٢/١٤) (٤٦٢٩) قال: حدثنا إسماعيل. وفي (٢/٤١) (٤٩٩٥) قال: حدثنا يزيد. وفي (٢/٧٨) (٥٤٩٤) قال: حدثنا محمد، قال: حدثنا شعبة، ومسلم (٦/٩٧) قال: قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. والنسائي (٨/٣٠٦) قال: أخبرنا أحمد بن عبد الله بن الحكم بن فروة، يقال له: ابن كردي بصري، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nثلاثتهم - إسماعيل، ويزيد بن هارون، وشعبة - عن عبد الخالق بن سلمة الشيباني، قال: سألت سعيد بن المسيب عن النبيذ، فذكره.\n(*) رواية شعبة، مختصرة على: «أن رسول الله -ﷺ- نهى عن الدباء، والحنتم، والمزفت، والنقير» .\nقال سعيد: وقد ذكر المزفت عن غير ابن عمر.\n(*) أخرجه النسائي (الكبرى / الورقة ٨٨ب) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة، عن عقبة بن حريث، قال: قعدنا إلى رجل يقال له: سعيد بن المسيب، فذكروا له حديث ابن عمر في الجر؟ فقال: إن رسول الله -ﷺ- لم يحرمه، ولكن أصحابه وقعوا في جرار خيبر، فنهاهم عنه. مرسل.\n- وعن محارب ين دثار، قال: سمعت ابن عمر يقول: «نهى رسول الله -ﷺ- عن الدباء، والحنتم، والمزفت» قال: شعبة: وأراه قال: والنقير.\nأخرجه أحمد (٢/٤٢) (٥٠١٥) قال: حدثنا محمد بن جعفر. والحجاج، قالا: حدثنا شعبة. وفي (٢/٥٨) (٥٢٢٤) قال: حدثنا وكيع، قال: حدثنا شعبة. ومسلم (٦/٩٦) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا سعيد بن عمرو الأشعثي، قال: أخبرنا عبثر، عن الشيباني. والنسائي (٨/٣٠٦) قال: أخبرنا سويد، قال: أنبانا عبد الله، عن شعبة.\nكلاهما - شعبة، والشيباني - عن محارب بن دثار، فذكره. -\nوعن أبي الزبير، أنه سمع ابن عمر يقول: «سمعت رسول الله -ﷺ- ينهى عن الجر، والدباء والمزفت» .\nأخرجه أحمد (٢/٣٥) (٤٩١٤) . ومسلم (٦/٩٧) قال: حدثني محمد بن رافع.\nكلاهما - أحمد، وابن نافع - قالا: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني أبو الزبير، فذكره.\n(*) وحديث زهير، عن أبي الزبير، عن جابر، وابن عمر، عبد أحمد (٣/٣٨٦) . ومسلم (٦/٩٧) وعن ثابت، قال: سألت بن عمرعن نبيذ الجر، أهل نهى عنه رسول الله -ﷺ- قال: زعموا ذلك. فقلت: النبي -ﷺ- نهى؟ فقال: قد زعموا ذلك. فقلت: أنت سمعته منه؟ فقال: قد زعموا ذلك. فصرفه الله عني، وكان إذا قيل لأحد: أنت سمعته؟ غضب، وهم يخاصمه» .\nأخرجه أحمد (٢/٣٥) (٤٩١٥) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢/٤٧) (٥٠٧٤) قال: حدثنا حجاج، قال: حدثنا شعبة. وفي (٢/٧٣) (٥٤٢٣) قال: حدثنا عفان، قال: حدثنا سليمان، يعني ابن المغيرة. وفي (٢/٧٨) (٥٤٨٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٦/٦٩) قال: حدثنا يحيى بن يحيى، قال: أخبرنا حماد بن زيد.\nأربعتهم- معمر، وشعبة، وسليمان، وحماد - عن ثابت البناني، فذكره.\n(*) أخرجه النسائي (الكبرى / الورقة ٨٩-أ) قال: أخبرنا الحسين بن حريث، قال: أخبرنا الفضل بن موسى، عن الحسين بن واقد، عن ثابت، عن عبد الله بن عمر، قال: نهى رسول الله -ﷺ- عن نبييذ الجر.\n(*) وأخرجه النسائي في الكبرى أيضا (الورقة ٨٩- أ) قال: أخبرنا الحسين بن حريث، قال: أخبرنا الفضل، عن الحسين، عن يزيد، عن بن سيرين، قال: حدثني عبد الله بن عمر أن عمر نهى عن نبيذ الجر.\n(*) وأخرجه النسائي في الكبرى (الورقة ٨٩- أ) قال: أخبرنا الحسين بن حريث، قال: أخبرنا الفضل، عن الحسين، عن يزيد، عن ابن سيرين، قال: حدثني عبد الله بن عمر، أن عمر نهى عن نبيذ الجر.","vol":"5","page":143},{"text":"٣١٩٤ - (خ م س) عائشة - ﵂ -: قال إبراهيم: «قلت للأسود بن يزيد: هل سألتَ عائشة عما يُكْرَهُ أن يُنتَبَذَ فيه؟ قال: نعم، قلت: يا أُم المؤمنين، عمَّ نهى رسولُ الله - ﷺ- أن يُنتبَذ فيه؟ قالت: نَهانا في ذلك أهلَ البيت أن ننتبِذَ في الدُّبَّاء والمزفَّت، قال: قلت له: أما ذكَرَتِ الحنتَم، والجرَّ؟ قال: إنما أُحَدِّثكَ بما سمعتُ، أَأَحدثُكَ ما لم أسمع؟ أخرجه البخاري ومسلم.\nوفي رواية لمسلم عن ثمامة بن حَزْن القُشيري قال: لقيتُ عائشة، فسألتها عن النَّبيذ؟ فحدَّثتني: أن وفدَ عبد القيس قَدمُوا على النبي - ﷺ-، فسأَلوه - ﷺ- عن النَّبيذ؟ فنهاهم أن ينتبذوا في الدُّبَّاء، والنقير والمزفت ⦗١٤٧⦘ والحنتم» .\n[وفي أخرى له عن ثُمامة بن حزن قال: «لقيت عائشة، فسألتها عن النبيذ] فدعت عائشة جارية حبشية، فقالت: سَلْ هذه، فإنها كانت تَنبِذ لرسولِ الله - ﷺ- فقالت الحبشية: كنت أنبِذ لرسول الله - ﷺ- في سِقاء من الليل فأُوكِيه وأُعَلِّقُهُ، فإذا أصبح شرب منه» .\nوفي أخرى له قالت: «نهى رسول الله - ﷺ- عن الدُّبَّاء والحنتم والنقير والمزَفَّت» .\nوفي أخرى «المُقَيَّر» موضع «المزفَّتِ» وفي أخرى، قالت: «كنا ننبذ لرسول الله - ﷺ- في سقاء يوكَى أعلاهُ، وله عَزلاءُ نَنبِذه غُدوة، فيشربه عشيًا، وننبذه عشيًا، فيشربه غدوة» . وأخرج النسائي الرواية الأولى من أفراد مسلم إلى قوله: «الحَنتم» .\nوله في أخرى، قالت: قال رسول الله - ﷺ-: «لا تنبِذوا في الدُّبَّاء ولا المزفِّت، ولا النقير، وكلُّ مُسْكر حرام» .\nوفي أخرى قالت: «نهى رسولُ الله - ﷺ- عن الدُّبَّاء والمزفت» .\nوفي أخرى، قالت: «سمعت رسول الله - ﷺ- ينهى عن شَرَاب صُنِعَ في دُبَّاء أو حنتم أَو مُزفَّت، لا يكون زيتًا أو خلًا» .\nوفي أخرى، قالت: «إن رسول الله - ﷺ- نهى عن نبيذ النَّقِير، والمقيَّر، والدُّبَّاء، والحَنْتَم» .\nوفي أخرى مثلها، وسمَّت: «الجِرارَ» .\nوفي أخرى أن كريمة بنت همَّام سمعَت أم المؤمنين عائشة - ﵂ - تقول: «نُهيتُم عن المزفت، ثم أقبلت على النساء، فقالت: إياكُنَّ والجرُّ الأخضرُ ⦗١٤٨⦘ فإن أسكركُنَّ ماءُ حُبِّكُنَّ (١) فلا تَشْرَبنَهُ» (٢) .\n_________\n(١) الحب، بضم الحاء: الخابية، فارسي معرب، وجمعه حباب، وحببة بوزن عنبة.\n(٢) رواه البخاري ١٠ / ٥٣ في الأشربة، باب ترخيص النبي ﷺ في الأوعية والظروف بعد النهي، ومسلم رقم (١٩٩٥) في الأشربة، باب النهي عن الانتباذ في المزفت والدباء والحنتم، و(٢٠٠٥) في الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا، والنسائي ٨ / ٢٩٧ في الأشربة باب تحريم كل شراب أسكر، وباب النهي عن نبيذ الدباء والمزفت، وباب النهي عن نبيذ الدباء والحنتم والمزفت، وباب الأخبار التي اعتل بها من أباح شراب المسكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١١٥) قال: حدثنا معاوية. قال: حدثنا زائدة. قال: حدثنا منصور. وفي (٦/١٣٣) قال: حدثنا سليمان بن داود الهاشمي. قال: أخبرنا أبو زبيد، عن الأعمش. وفي (٦/١٧٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحجاج. قال: حدثي شعبة، عن حماد. وفي (٦/٢٠٣) قال: حدثنا يحيى. قال: حدثنا سفيان وشعبة، عن منصور وسليمان وحماد. وفي (٦/٢٧٨) قال: حدثنا زياد بن عبد الله. قال: حدثنا منصور. و«البخاري» (٧/ ١٣٩) قال: حدثني عثمان. قال: حدثنا جرير، عن منصور. ومسلم (٦/٩٣) قال: حدثنا زهير بن حرب وإسحاق ابن إبراهيم. كلاهما عن جرير قال زهير: حدثنا جرير، عن منصور. (ح) وحدثنا سعيد بن عمرو الأشعثي قال: أخبرنا عبثر، عن الأعمش (ح) وحدثني محمد بن حاتم. قال: حدثنا يحيى، هو القطان. قال: حدثنا سفيان وشعبة. قالا: حدثنا منصور وسليمان وحماد. والنسائي (٨/٣٠٥) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. قال: حدثنا سفيان، عن منصور وحماد وسليمان. وفي الكبرى «تحفة الأشراف» (١١ / ١٥٩٣٦) عن عمرو بن علي، عن يحيى بن سعيد، عن سفيان وشعبة.\nكلاهما عن منصور وسليمان وحماد (ح) وعن بندار، عن غندر، عن شعبة، عن حماد، وفي (١١/١٥٩٨٩) عن محمود بن غيلان، عن أبي داود الطيالسي، عن شعبة، عن منصور.\nثلاثتهم - منصور، وسليمان الأعمش، وحماد بن أبي سليمان - عن إبراهيم النخعي، فذكره.\n(*) في رواية حماد بن أبي سليمان، عند أحمد (٦/١٧٢): «... نهى رسول الله -ﷺ- عن الدباء والحنتم والمزفت» .\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.. وأثبتنا لفظ رواية جرير، عن منصور، عند مسلم (٦/٩٣) .\n- وعن معاذة، عن عائشة قالت: «نهى رسول الله -ﷺ- عن الدباء والحنت، والنقير والمزفت» . وفي رواية: «.. والمقير» بدل «المزفت» .\nأخرجه أحمد (٦/٣١) قال: حدثنا معتمر. وفي (٦/٤٧) قال: حدثنا إسماعيل. ومسلم (٦/٩٤) قال: حدثنا يعقوب بن إبر اهيم. قال: حدثنا ابن علية. (ح) وحدثناه إسحاق بن إبراهيم. قال: أخبرنا عبد الوهاب الثقفي. والنسائي (٨/٣٠٧) قال: أخبرنا زياد بن أيوب. قال: حدثنا ابن علية. (ح) وأخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر.\nثلاثتهم - معتمر بن سليمان، وإسماعيل بن علية، وعبد الوهاب الثقفي، وعن إسحاق بن سويد، عن معاذ، فذكرته.\n(*) قال النسائي: في حديث ابن علية: قال إسحاق بن سويد: وذكرت هنيدة، عن عائشة، مثل حديث معاذة. وسمن الجرار قلت لهنيدة: أنت سمعتيها سمت الجرار؟ قال: نعم. رواية زياد بن أيوب، عن ابن علية مختصرة على: «نهى عن الدباء بذاته» .\n(*) أخرجه النسائي (٨/٣٠٧) قال: أخبرنا سويد. قال: أنبأنا عبد الله، عن طود بن عبد الملك القيسي بصري. قال: حدثني أبي، عن هنيدة بنت شريك بن زبان، قال: لقيت عائشة ﵂ بالخريبة، فسألتها عن العكر. فنهتني عنه. وقالت: انبذي عشية واشربيه غدوة، وأوكي عليه، ونهتني عن الدباء، والنقير، والمزفت والحنتم. موقوف.\n- وعن أبي سلمة، أن عائشة حدثته، أن النبي -ﷺ- قال: «لا تنبذوا في الدباء، ولا في الحنتم، ولا في النقير، ولا في المزفت، ولا تنبذوا الزبيب والتمر جميعا. ولا تنبذوا البسر والرطب جميعا» .\nأخرجه أحمد (٦/٢٤٢) قال: حدثنا عبد الملك بن عمرو قال: حدثنا علي بن المبارك، عن يحيى بن أبي كثير، عن ثمامة بن كلاب. والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٧٠١) عن ابن المثنى، عن أبي عامر العقدي، عن علي بن المبارك، عن يحيى بن أبي كثير عن ثمامة بن كلاب. وفي (١٢/١٧٧٣٨) عن محمد بن معمر، عن أبي داود، عن حرب بن شداد، عن يحيى بن أبي كثير، أن كلاب بن علي أخبره.\nكلاهما - ثمامة بن كلاب، وكلاب بن علي - عن أبي سلمة، فذكره.\n- وعن ثمامة بن حزن القشيري. قال: لقيت عائشة فسألتها عن النبيذ فحدثتني «أن وفد عبد القيس قدموا على النبي -ﷺ- فسألوا النبي -ﷺ- عن النبيذ، فنهاهم أن ينتبذوا في الدباء والنقير، والمزفت والحنتم» .\nأخرجه أحمد (٦/١٣١) قال: حدثنا عفان. ومسلم (٦/٩٣) قال: حدثنا شيبان بن فروخ، والنسائي (٨/ ٣٠٧) قال: أخبرنا سويد. قال: أنبأنا عبد الله.\nثلاثتهم - عفان، وشيبان بن فروخ، وعبد الله بن المبارك - عن القاسم بن الفضيل. قال: حدثنا ثمامة ابن حزن القشيري، فذكره.\n- وعن القاسم بن محمد، عن عائشة، عن النبي -ﷺ- قال: «لا تنبذوا في الدباء ولا المزفت ولا النقير، وكل مسكر حرام» . أخرجه أحمد (٦/٣٣٢) قال: حدثنا عبد الرحمن بن مهدي وأبو عامر قالا: حدثنا زهير، يعني ابن محمد، عن عبد الله بن محمد، يعني ابن عقيل. وفي (٦. /٣٣٣) قال: حدثنا أحمد بن عبد الملك. قال: حدثنا عبيد الله بن عمرو، عن عبد الله بن محمد بن عقيل. والنسائي (٨/٢٩٧) قال: أخبرنا أبو داود قال: حدثنا محمد بن سليمان. قال: حدثنا ابن زبر.\nكلاهما - عبد الله بن محمد. وعبد الله بن العلاء بن زبر - عن القاسم بن محمد، فذكره.\nوعن عبد الله بن معقل المحاربي. قال: سمعت عائشة تقول: «نهى رسول الله -ﷺ- أن ينتبذ في الدباء والحنتم والمزفت» أخرجه أحمد (٦/٨٠) قال: حدثنا هاشم. قال: حدثنا شيبان. وفي (٦/٩٨) قال: حدثنا حسن قال: حدثنا شيبان. وفي (٦/١٢٣) قال: حدثنا عفان. قال: حدثنا أبو عوانة.\nكلاهما - شيبان، وأبو عوانة - عن أشعث بن سليم. قال: حدثنا عبد الله بن معقل المحاربي، فذكره.\n- وعن حبة قال: سمعت عائشة تقول: «نهانا رسول الله -ﷺ- أن ننتبذ في الدباء والحنتم والمزفت» أخرجه أحمد (٦/١١٢) قال: حدثنا حسين بن محمد. قال: حدثنا سليمان بن قرم، عن الأشعث، يعني ابن سليم، عن حبة، فذكره.\n- وعن زينب بنت نصر وجميلة بنت عباد أنهما سمعتا عائشة قالت: سمعت رسول الله -ﷺ- ينهى عن شراب صنع في دباء، أو حنتم، أو مزفت، لا يكون زيتا أو خلا.\nأخرجه النسائي (٨/٣٠٦) قال: أخبرنا سويد. قال: أنبأنا عبد الله، عن عون بن صالح البارقي، عن زينب بنت نصر وجميلة بنت عباد، فذكرتاه.\n- وعن كريمة بنت همام، أنها سمعت عائشة أم المؤمنين تقول: «نهيتم عن الدباء، نهيتم عن الحنتم، نهيتم عن المزفت، ثم أقبلت على النساء. فقالت: إياكن والجر الأخضر، وإن أسكركن ماء حبكن فلا تشربنه» .\nأخرجه النسائي (٨/٣٢٠) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله عن علي بن المبارك. قال: حدثتنا كريمة بنت همام، فذكرته.\n- عن: شميسة، عن عائشة. قالت: «نهى رسول الله -ﷺ- عن نبيذ الجر» أخرجه أحمد (٦/٢٣٥) قال: حدثنا عبد الواحد.، وفي (٦/٢٤٤) قال: حدثنا روح. و«عبد الله بن أحمد» (٦/٢٤٤) قال: حدثنا نصر بن علي قال: حدثنا محمد بن أبي بكر.\nثلاثتهم - عبد الواحد، وروح، ومحمد بن أبي بكر - عن هشام، عن شميسة، فذكرته.\nعن أمينة، عن عائشة، أنها سئلت عن نبيذ الجر، فقالت: تعجز إحداكن أن تتخذ من أضحيتها سقاء ثم قالت: «نهى رسول الله -ﷺ-، أو منع رسول، عن نبيذ الجر وكذا وكذا» . نسيه سليمان. أخرجه أحمد (٦/٩٩) قال: حدثنا عبد الوهاب الخفاف. قال: أخبرنا سليمان التيمي. قال: حدثتني أمينة. فذكرته.\n- عن خمس نسوة، عن عائشة «أن رسول الله -ﷺ- نهى عن نبيذ الجر» . أخرجه أحمد (٦/٩٦) قال: حدثنا عفان قال: حدثنا همام، قال: حدثنا قتادة. قال: حدثني خمس نسوة. فذكروه.\nوعن أبي سعيد الرقاشي، قال: سألت عائشة عن نبيذ الجر، فأخرجت إلي جرة من رراء الحجاب، فقالت: إن رسول الله -ﷺ- كان يكره ما يصنع في هذه.\nأخرجه أحمد (٦/ ٢٥٢) قال: حدثنا عبد الصمد. قال: حدثني الربيع، يعني ابن حبيب الحنفي، قال: سمعت أبا سعيد الرقاشي يقول، فذكره.","vol":"5","page":146},{"text":"٣١٩٥ - (م س) أبو سعيد الخدري - ﵁ - «أن ناسًا من عبد القيس قَدِموا على رسول الله - ﷺ-، فقالوا: يا نبيَّ الله، إنَّا حَيّ من ربيعةَ، وبيننا وبينك كُفَّار مُضَر، ولا نَقْدِر عليك إلا في الأشهُر الحُرُم، فمُرنا بأمر نأمرُ به من وراءَنا، وندخل به الجنَّةَ إذا نحن أخذنا به، فقال رسول الله - ﷺ-: آمُرُكم بأربع، وأنهاكم عن أربع: اعبدوا الله، ولا تُشركوا به شيئًا، وأقيموا الصلاة، وآتوا الزكاة، وصوموا رمضان، وأعطوا الخمس من الغنائم، وأنهاكم عن أربع: عن الدُّباء، والحنتم، والمزفَّت، والنَّقير. قالوا: يا نبيَّ الله، ما عِلْمُكَ بالنقير؟ قال: بلى، جذْع تَنقُرونه فتُلقُونَ فيه من القُطَيعَاء - أو قال: من التمر - ثم تَصُبُّونَ فيه من الماء، حتى إذا سكَنَ غلَيَانُهُ شَرِبتُموه، حتى إن أحدكم - أو أحدهم ليَضربُ ابنَ عمِّه بالسيف قال: وفي القوم رجل أصابته جرَاحة كذلك، قال: وكنت أخبأُها حياء من رسول الله، فقلت: ففيم نشرب يا رسول الله؟ قال: في أسقية الأَدَم ⦗١٤٩⦘ التي يُلاثُ على أفواهها، قالوا: يا رسول الله، إن أَرضنا كثيرة الجِرذانِ ولا تبقى بها أسقيَةُ الأدَم، فقال النبيُّ - ﷺ-: وإن أكلتْها الجِرذانُ، وإن أكلتها الجرذانُ، وإن أكتلها الجِرذانُ. قال: وقال رسولُ الله - ﷺ- لأشج عبد القيس: إن فيك لَخَصلتين يُحِبُّهما الله ﷿ الحِلمُ، والأَناةُ» .\nوفي رواية: «إن وفد عبد القيس قالوا: يا نبي الله، جعلنا الله فداءك: ماذا يصلحُ لنا من الأشربة؟ قال: لا تشربوا في النّقير، قالوا: يا نبي الله جعلنا الله فداءك أو تدري ما النَّقير؟ قال نعم: الجِذع ينقرُ وسَطُه، ولا في الدُّبَّاء، ولا في الحنتمة وعليكم بالموكَى» . وفي أخرى، قال: «نهى رسول الله - ﷺ- عن الشرب في الحنتمة والدُّبَّاء والنقير» .\nوفي أخرى، قال: «نهى عن الجرِّ أَن يُنْتَبذَ فيه» . وفي أخرى «عن الدُّبَّاء والحنتم والنقير والمزفَّت» .\nوقال بعض رُواته: «نهى أن ينتَبذ» أخرجه مسلم، وأخرج النسائي الرواية الثالثة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القطيعاء): نبيذ معروف يتخذ من الحنطة بمصر.\n_________\n(١) رواه مسلم رقم (١٨) في الإيمان، باب الأمر بالإيمان بالله تعالى ورسوله ﷺ، والنسائي ٨ / ٣٠٦ في الأشربة، باب النهي عن نبيذ الدباء والحنتم والنقير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٢) قال: حدثنا يحيى بن سعيد. وفي (٣/٩٠) قال: حدثنا روح. والبخاري في الأدب المفرد (٥٨٥) قال حدثنا علي بن أبي هاشم، قال: حدثنا إسماعيل. ومسلم (١/٣٦) قال: حدثنا يحيى بن أيوب، قال: حدثنا ابن علية. وفي (١/٣٧) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا ابن أبي عدي.\nأربعتهم - يحيى، وروح، وإسماعيل بن علية، وابن أبي عدي - عن سعيد بن أبي عروبة، قال: حدثنا قتادة، عمن لقي الوفد وذكر أبا نضرة، فذكره.\n(*) في رواية روح لم يذكر: إن فيك خصلتين\n(*) ورواية علي بن أبي هاشم مختصرة على: «إن فيك لخصلتين» .\n- وبنحوه: عن أبي نصرة أن با سعيد الخدري، أخبره، «أن وفد عبد القيس، لما أتوا نبي الله -ﷺ- قالوا: يانبي الله جعلنا الله فداءك، ماذا يصلح لنا من الأشربة؟ فقال: لا تشربوا في النقير. قالوا: يانبي الله، جعلنا الله فداءك، أو تدري ما النقير؟ قال: نعم، الجذع ينقر وسطه، ولا في الدباء، ولا في الحنتمة، وعليكم بالموكي.» .\nأخرجه أحمد (٣/٥٧) قال: حدثنا عبد الرزاق، وروح، ومسلم (١/٣٧) قال: حدثني محمد بن بكار البصري، قال: حدثنا أبو عاصم (ح) وحدثني محمد بن رافع قال: حدثنا عبد الرزاق.\nثلاثتهم - عبد الرزاق، وروح، وأبو عاصم - عن ابن جريج، قال: أخبرني أبو قزعة، أن أبا نضرة أخبره، وحسنا أخبرهما، أن أبا سعيد، فذكره.\n(*) قال ابن حجر: وقع في هذ الموضع لجماعة من المحدثين خبط. وظنوا أن أبا قزعة روى هذا الحديث عن - أبي نضرة - وعن الحسن البصري -، وأخطئوا في ذلك. وقد جمع أبوموسى المديني في ذلك جزءا مفردا تكلم فيه على هذا الموضع وأطنب. وحاصل ما قال: إن أبا نضرة. حدث - أبا قزعة - والحسن- بهذا الحديث، عن أبي سعيد، فأخبره أبو قزعة بالواقع، وهو أن حديث أبي نضرة له بهذا الحديث -كذا-، كان بحضرة الحسن، وليس للحسن فيه رواية. - النكت الظراف - حديث ٤٣٥٥.\n- عن أبي نضرة، عن أبي سعيد الخدري، «أن رسول الله -ﷺ- نهى عن الدباء، والحنتم، والنقير والمزفت» أخرجه أحمد (٣/٩٠) قال: حدثنا روح، ومحمد بن بكر، قالا: حدثنا سعيد. ومسلم (٦/٩٤) قال: حدثنا يحيى بن أيوب، قال حدثنا ابن علية، قال: أخبرنا سعيد بن أبي عروبة،. وفي (٦/٩٥) قال: وحدثناه محمد بن الثمنى، قال: حدثنا معاذ بن هشام، قال: حدثني أبي.\nكلاهما - سعيد، وهشام - عن قتادة، عن أبي نضرة. فذكره.\nوعن أبي المتوكل، عن أبي سعيد، قال، «نهى رسول الله -ﷺ- عن الشرب في الحنتمة، والدباء، والنقير» .\nأخرجه أحمد (٣/٩٠) قال: حدثنا روح. ومسلم (٦/٩٥)، وابن ماجة (٣٤٠٣) قالا: «مسلم وابن ماجة» حدثنا نصر بن علي الجهضمي، قال: حدثني أبي، «والنسائي» (٨/٣٠٦) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله.\nثلاثتهم - روح، وعلي الجهضمي، وعبد الله بن المبارك -عن المثنى بن سعيد، عن أبي المتوكل، فذكره.","vol":"5","page":148},{"text":"٣١٩٦ - (خ م ت د س) عبد الله بن عباس - ﵄ - قال أبو جمْرة: قلت: لابن عباس: «إن لي جرَّة يُنْبَذُ فيها لي، فأشربه حُلوًا، فإذا أكثرْتُ منه فجالستُ القومَ، فأطلْتُ الجلوس خشيتُ أَن أفتضِحَ؟ ⦗١٥٠⦘ فقال: قدمَ وفد عبد القيس ...» وذكر الحديث. وهو مذكور في «كتاب الإيمان» من حرف الهمزة.\nوفي رواية أخرى، قال: «نهى رسولُ الله - ﷺ- عن الدُّبَّاء والنَّقير والمزفَّت» . زاد في أخرى «والحنتم» . وزاد في أخرى: «وأن يُخلَطَ البلح بالزَّهو» .\nأخرج الأولى البخاري ومسلم، انفرد مسلم بالباقي، وأخرج أبو داود الأولى ولم يذكر حديث أبي جمرة، وذكَرَ «الجرَّة» وفي أخرى لأبي داود «أن وفد عبد القيس قالوا: يا رسول الله، فيمَ نشرب؟ قال: لا تشربوا في الدُّباء، ولا في المزفت، ولا في النقير، وانتبِذوا في الأسقية. قالوا: يا رسولَ الله، وإن اشتَدَّ في الأسقية؟ قال: فصُبُّوا عليه الماءَ قالوا: يا رسولَ الله، فقال لهم في الثالثة أو الرابعة: أهْرِيقوه، ثم قال: إن الله حرّمَ عليَّ - أو حرَّمَ - الخمر والميْسِرَ والكوبةَ، وقال: كلُّ مُسكر حرام» قال سفيان: فسألت عليَّ بن بذيمة عن الكوبة؟ فقال: الطَّبل، وله في أخرى في قصة وفد عبد القيس «قالوا: فيمَ نشرَب يا رسول الله؟ قال: عليكم بأسقية الأدَم التي يُلاثُ على أفواهها» .\nوأخرج النسائي الأولى بنحوها. وله أيضًا، قال: «نهى رسول الله - ﷺ- عن الدُّباء والحنتم والنقير، وأن يُخلَطَ البلح والزَّهْو»، وفي أخرى «نهى عن الدُّبَّاء والمزفت» . وزاد مَرَّة أخرى «والنقير، وأن يخلط البلح والزبيب، والزهو بالتمر» . وفي أخرى «نهى عن الدُّبَّاء، والحنتم والمزفت والنقير، وعن البُسر والتمر أن يخلطا، وعن الزبيب والتمر أَن يخلطا، ⦗١٥١⦘ وكتب إلى أهل هَجَرَ، أن لا تَخلِطوا التمر والزبيب جميعًا» .\nوفي رواية «نهى عن نبيذ الجرِّ»، وفي أخرى موقوفًا، قال: «البُسر وحدَه حرام» .\nوله في أخرى، قال: «ألم يقُل الله ﷿ ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ ومَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ [الحشر: ٧]؟ قلت: بلى، وقال: ألم يقل: ﴿وَمَا كانَ لِمُؤْمِنٍ ولا مُؤمِنَةٍ إِذا قَضَى اللهُ وَرَسُولُهُ أمْرًا أن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أمْرِهِمْ﴾ [الأحزاب: ٣٦]؟ قلت: بلى، قال: فإني أشهد أن نبي الله - ﷺ- نهى عن النَّقير والمقيِّر، والدُّبَّاء، والحنتم» . وأخرجه الترمذي بنحو من الرواية الأولى، ولم يذكر أبا جمرة، والجرَّة (١) .\n_________\n(١) رواه البخاري ٨ / ٦٧ في المغازي، باب وفد عبد القيس، وفي الإيمان، باب أداء الخمس من الإيمان، وفي العلم، باب تحريض النبي ﷺ وفد عبد القيس على أن يحفظوا الإيمان والعلم ويخبروا من وراءهم، وفي مواقيت الصلاة، باب قول الله تعالى: ﴿منيبين إليه واتقوه﴾، وفي الزكاة، باب وجوب الزكاة، وفي الجهاد، باب أداء الخمس من الدين، وفي الأنبياء، باب نسبة اليمن إلى إسماعيل، وفي الأدب، باب قول الرجل: مرحبًا، وفي خبر الواحد، باب وصاة النبي ﷺ وفود العرب أن يبلغوا من وراءهم، وفي التوحيد، باب قول الله تعالى: ﴿والله خلقكم وما تعملون﴾، ومسلم رقم (١٧) في الإيمان، باب الأمر بالإيمان بالله تعالى، وفي الأشربة، باب النهي عن الانتباذ في المزفت، وأبو داود رقم (٣٦٩٢) و(٣٦٩٤) و(٣٦٩٦) في الأشربة، باب في الأوعية، والنسائي ٨ / ٣٢٣ في الأشربة، باب الأخبار التي اعتل بها من أباح شراب المسكر، وباب خليط البلح والزهو، وباب خليط البسر والتمر، وباب ذكر الدلالة على النهي للموصوف من الأوعية، والترمذي رقم (٢٦١٤) في الإيمان، باب ما جاء في إضافة الفرائض إلى الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح تقدم.","vol":"5","page":149},{"text":"٣١٩٧ - (م ط د س) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «لا تَنتبذُوا في الدُّبَّاء، ولا في المزفت»، ثم يقول أبو ⦗١٥٢⦘ هريرة: «واجتَنِبوا الحَناتِمَ» .\nوفي رواية: «نهى عن المزفَّت، والحنتم، والنقير، قال: قيل لأبي هريرة: ما الحنتم؟ قال: الجرَارُ الخُضر» .\nوفي أخرى أن النبي - ﷺ- قال لوفد عبد القيس: «أنهاكم عن الدباء، والحنتم والنقير والمقيَّر والمزَادَةِ المجبوبة (١)، ولكن اشرب في سِقائكَ وأوكه» .\nأخرجه مسلم، وأخرج أبو داود الرواية الثالثة، وفي رواية الموطأ: «أن رسول الله - ﷺ- نهى أن يُنبذ في الدباء والمزفَّت» وفي رواية النسائي: «أن رسولَ الله -ﷺ- نهى أن ينبذ في الدُّبَّاء والمزفّت والنَّقير، والحنتم، وكل مُسكر حرام»،\nوفي أخرى: «نهى عن الدُّبَّاء والمزفت أن يُنتبذَ فيهما» . وفي أخرى «نهى عن الجرار، وعن الدُّباء، والظُّروف المزفَّتَة» . وفي أخرى «نهى وفدَ عبد القيس - حين قَدِمُوا عليه- عن الدُّبَّاء وعن المقيَّر والمزفَّت والمزادَةِ المجْبوبةِ، وقال: انْتَبِذْ في سقائكَ، وأوكِه، واشربهُ حُلوًا، قال بعضهم: ائذن لي يا رسول الله في مثل هذه، قال: إذن تجعلها مثل هذه، وأشار بيده ⦗١٥٣⦘ يصف ذلك» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اشرب في سقائك وأوكه): إنما أمره أن يشرب في سقائه ويوكيه لأن السقاء جلد رقيق، فإذا شده وحدثت فيه الشدة تقطع وانشق، فلم يخف على صاحبها أمره، وغيره من الأوعية صلبة شديدة يتغير فيها الشراب ويشتد، فلا يشعر صاحبها بذلك.\n(المجبوبة): المقطوعة التي ليس لها عزلاء من أسفلها يتنفس منها. فالشراب قد يتغير فيها، ولا يشعر به صاحبه.\n_________\n(١) قال النووي في \" شرح مسلم \": قال القاضي: ضبطناه في معظم نسخ مسلم وفي سنن النسائي وأبي داود \" المجبوبة \" بالجيم والباء الموحدة المكررة، قال: ورواه بعضهم \" المخنوثة \" بخاء معجمة ثم نون وبعد الواو ثاء مثلثة، كأنه أخذه من اختناث الأسقية المذكور في حديث آخر. وهذه الرواية ليست بشيء، والصواب الأول: أنها بالجيم، وقال إبراهيم الحربي وثابت: وهي التي قطع رأسها، فصارت كهيئة الدن وأصل الجب: القطع، وقيل: هي التي قطع رأسها وليس لها عزلاء من أسفلها، ويتنفس الشراب منها فيصير شرابها مسكرًا، ولا يدرى به.\n(٢) رواه مسلم رقم (١٩٩٣) في الأشربة، باب النهي عن الانتباذ في المزفت، والموطأ ٢ / ٨٤٣ و٨٤٤ في الأشربة، باب ما ينهى أن ينبذ فيه، وأبو داود رقم (٣٦٩٣) في الأشربة، باب في الأوعية، والنسائي ٨ / ٢٩٧ في الأشربة، باب تحريم كل شراب أسكر، وباب النهي عن نبيذ الدباء والمزفت، وباب النهي عن نبيذ الدباء والحنتم والمزفت، وباب الأذن في الانتباذ في التي خصها بعض الروايات التي أتينا على ذكرها الأذن فيما كان من الأسقية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) صفحة (٥٢٧) . وأحمد (٢/٥١٤) قال: حدثنا روح. قال: حدثنا مالك، عن العلاء بن عبد الرحمن بن يعقوب، عن أبيه، فذكره.\nعن وأبي صالح، عن أبي هريرة: «عن النبي -ﷺ- أنه نهى عن المزفت والحنتم والنقري» قال: قيل لأبي هريرة: ما الحنتم؟ قال: الجرار الخضر.\nأخرجه مسلم (٦/٩٢) قال: حدثني محمد بن حاتم. قال: حدثنا بهز. قال: حدثنا وهيب، عن سهيل، عن أبيه، فذكره\n- عن أبي سلمة. قال: حدثني أبو هريرة قال: «نهى رسول الله -ﷺ- عن الجرار، والدباء، والظروف المزفتة» أخرجه أحمد (٢/٥٤٠) قال: حدثنا محمد بن مصعب. وابن ماجة (٣٤٠٨) قال: حدثنا إسحاق بن موسى الخطمي. قال: حدثنا الوليد بن مسلم، والنسائي (٨/٣٠٦) قال: أخبرنا سويد. قال: أنبأنا عبد الله.\nثلاثتهم - محمد، والوليد، وعبد الله بن المبارك- عن الأوزاعي. قال: حدثني يحيى. قال: حدثني أبو سلمة، فذكره.\n(*) رواية الوليد بن مسلم مختصرة على: «نهى رسول الله -ﷺ- أن ينبذ في الجرار» .\nوعن أبي سلمة، أنه سمع أبا هريرة يقول قال: رسول الله -ﷺ- «لا تنتبذوا في الدباء ولا في المزفت» ثم يقول أبو هريرة: واجتنبوا الحناتم. ورواية معمر.: «نهى رسول الله -ﷺ- عن الدباء والمزفت والحنتم والنقير» .\nأخرجه الحميدي (١٠٨١) قال: حدثنا سفيان. وأحمد (٢/٢٤١) قال: حدثنا سفيان. وفي (٢/ ٢٧٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. ومسلم (٦/٩٢) قال: حدثني عمرو الناقد. قال: حدثنا سفيان بن عيينة. والنسائي (٨/٣٠٥) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان.\nكلاهما - سفيان، معمر - عن الزهري، عن أبي سلمة، فذكره.\n(*) في رواية سفيان عند أحمد: «عن أبي سلمة أو سعيد» .\n(*) وفي راوية الحميدي: ثم قال أبو هريرة من عنده: واجتنبوا الحناتم والنقير.\n- وعن أبي سلمة، عن أبي هريرة «أن رسول الله -ﷺ- نهى أن ينبذ في الدباء والمزفت والنقير والحنتم، ومسكر حرام» .\nأخرجه أحمد (٢/٤٢٩) قال: حدثنا يحيى. وفي (٢/٥٠١) قال: حدثنا يزيد. و«ابن ماجة» (٣٤٠١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. النسائي (٨/٢٩٧) قال: أخبرنا محمد بن المثنى. قال: حدثنا يحيى بن سعيد (ح) وأخبرنا علي بن حجر، عن إسماعيل.\nأربعتهم - يحيى بن سعيد، ويزيد، ومحمد بن بشر، وإسماعيل بن جعفر - عن محمد بن عمرو، عن أبي سلمة، فذكره.\n(*) رواية يحيى بن سعيد مختصرة على: «كل مسكر حرم»\n- وعن شهر بن حوشب، عن أبي هريرة قال: «لما قفا وفد عبد القيس. قال رسول الله -ﷺ-: كل أمرئ حسيب نفسه، لينتبذ كل قوم فيما بدا لهم» .\nأخرجه أحمد (٢/٣٠٥) قال: حدثنا أبو كامل. قال: حدثنا حماد، عن خالد الحذاء. وفي (٢/٣٢٧) قال: حدثنا عبد الصمد. قال: حدثنا حماد. قال: حدثنا خالد. وفي (٢/٣٥٥) قال: حدثنا حسن. قال: حدثنا سكين. قال: حدثنا حفص بن خالد.\nكلاهما - خالد، وحفص - عن شهر بن حوشب، فذكره. رواية حفص بن خالد.: «إني لشاهد لوفد عبد قيس قدموا على رسول الله -ﷺ- قال: فنهاهم أن يشربوا في هذه الأوعية: الحنتم والدباء والمزفت والنقير. قال فقام إليه رجل من القوم. ققال: يارسول الله إن الناس لا ظروف لهم. قال فرأيت رسول اللله -ﷺ- كأنه يرثي للناس. قال: فقال: اشربوا ما طاب لكم، فإذا خبث فذروه» .\n- وعن محمد بن سيرين، عن أبي هريرة «أن النبي -ﷺ- قال لوفد عبد القيس: أنهاكم عن الدباء، والحنتم والنقير، والمقير: والحنتم المزادة والمجبوبة. ولكن اشرب في سقائك وأوكه» .\nأخرجه أحمد (٢/٤٩١) قال: حدثنا محمد بن جعفر. قال: حدثنا هشام. (ح) ويزيد. قال: أخبرنا هشام، ومسلم (٦/٩٢) قال: حدثنا نصر بن علي الجهضمي. قال: أخبرنا نوح بن قيس. قال: حدثنا ابن عون. وأبو داود (٣٦٩٣) قال: حدثنا وهب بن بقية، عن نوح بن قيس. قال: حدثنا عبد الله بن سوار. قال: حدثنا عبد الوهاب بن عبد المجيد. عن هشام.\nكلاهما - هشام بن حسان، وابن عون - عن محمد بن سيرين، فذكره.\nأخرجه أحمد (٢/٤١٤) قال: حدثنا عفان. قال: حدثنا يزيد بن إبراهيم. قال: حدثنا محمد، يعني ابن سيرين. قال: حدثني أبو هريرة وعبد الله بن عمر، أما أحدهما فألجأة إلى النبي -ﷺ- وأما الآخر فألجأه إلى عمر. قال: أحدهما: نهى عن الزقاق والمزفت وعن الدباء والحنتم، وقال الآخر: نهى عن الزقاق والمزفت وعن الدباء والجر أو الفخار - شك محمد.\n- عن محمد بن زياد. قال: سمعت أبا هريرة يقول: «إن رسول الله -ﷺ- نهى عن الدباء والحنتم، والنقير، والمزفت» . أخرجه النسائي (٨/ ٣٠٦) قال أخبرنا قريش بن عبد الرحمان، قال: أنبأنا علي بن الحسين. قال: أنبأنا الحسين. قال: حدثني محمد بن زياد.، فذكره.\nعن محمد بن سيرين. قال: حدثني أبو هريرة «أن رسول الله -ﷺ- نهى عن نبيذ الجر» .\nأخرجه النسائي في الكبرى (الور قة ٩٨) قال: أخبرني محمد بن علي ان حرب. قال: أخبرنا علي بن الحسين، عن أبيه، عن يزيد النحوي، عن ابن سيرين، فذكره.\nعن زينب ابنة النعمان، عن أبي هريرة قال: «نهى رسول الله -ﷺ- عن الأوعية. إلا وعاء يوكأ رأسه» أخرجه أحمد (٢/٤٤٥) قال: حدثنا وكيع. قال: حدثنا أبان بن صمعة عن زينب أبنه النعمان، فذكرته.","vol":"5","page":151},{"text":"٣١٩٨ - (د) [أبو الغموص] زيد بن علي - قال: حدَّثني رجل من الوفد الذين وفدوا إلى رسول الله - ﷺ- من عبد القيس - يَحسِبُ عوف أنَّ اسمَه، قيسُ بن النعمان- أنَّ رسولَ الله -ﷺ- قال لهم: «لا تشربوا في نَقير ولا مُزَفَّت، ولا دُبَّاء، ولا حنتم، واشربوا في الجِلْدِ المُوكَى عليه، فإن ⦗١٥٤⦘ اشتدَّ فاكسِرُوه بالماء، فإن أعياكم فأهريقوه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٩٥) في الأشربة، باب في الأوعية، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٩٥) قال: ثنا وهب بن بقية، عن خالد، عن عوف، عن أبي القموص زيد بن علي، فذكره.","vol":"5","page":153},{"text":"٣١٩٩ - (خ م س) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تنبِذوا في الدُّباء، ولا في المزفت، وكان أبو هريرة يُلْحِقُ معهما: الحنتَم والنقيرَ» . أخرجه البخاري ومسلم.\nوفي رواية النسائي: «أن النبي - ﷺ- نهى عن الدُّبَّاء والمزفت أن يُنبَذَ فيهما» (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٨ في الأشربة، باب الخمر من العسل وهو البتع، ومسلم رقم (١٩٩٢) في الأشربة، باب النهي عن الانتباذ في المزفت، والنسائي ٨ / ٣٠٥ في الأشربة، باب النهي عن نبيذ الدباء والمزفت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١١٨٥) وأحمد (٣/١١٠) ومسلم (٦/٩٢) قال: ثني عمرو الناقد\nثلاثتهم - الحميدي، وأحمد، والناقد - قالوا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/١٦٥) قال: ثنا عبد الرزاق (ح) وحدثنا عبد الأعلى، كلاهما عن معمر\n٣- وأخرجه الدارمي (٢١١٦)، والبخاري (٧/١٣٧) كلاهما عن أبي اليمان، قال: أخبرنا شعيب.\n٤- وأخرجه مسلم (٦/٩٢)، والنسائي (٨/٣٠٥) كلاهما عن قتيبة بن سعيد، قال: حدثنا الليث بن سعد.\nأربعتهم - سفيان، ومعمر، وشعيب، والليث - عن الزهري، فذكره.","vol":"5","page":154},{"text":"٣٢٠٠ - (خ م د س) علي بن أبي طالب - ﵁ - قال: «نهى رسولُ الله - ﷺ- أن ينبَذَ في الدُّبَّاء، والمزَفَّت» . أخرجه البخاري ومسلم والنسائي، وفي رواية أبي داود «نهى عن الدباء والحنتم والنقير والجِعَة» . وفي أخرى للنسائي: «نهانا رسولُ الله - ﷺ- عن الدُّباء والحنتم» . (١) ⦗١٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجِعَة): هو نبيذ الشعير.\n_________\n(١) رواه البخاري ١٠ / ٥٣ في الأشربة، باب ترخيص النبي ﷺ في الأوعية والظروف بعد النهي، ومسلم رقم (١٩٩٤) في الأشربة، باب النهي عن الانتباذ في المزفت، وأبو داود رقم (٣٦٩٧) في الأشربة، باب في الأوعية، والنسائي ٨ / ٣٠٥ في الأشربة، باب النهي عن نبيذ الدباء والمزفت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٨٣) (٦٣٤) قال: حدثنا يحيى، عن سفيان. وفي (١/١٣٩) (١١٨٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والبخاري (٧/١٣٩) قال: حدثنا مسدد، قال: حدثنا يحيى، عن سفيان (ح) وحدثنا عثمان، قال: حدثنا جرير، ومسلم (٦/٩٣) قال: حدثنا سعيد بن عمرو الأشعثي، قال: أخبرنا عبثر (ح) وحدثني زهير بن حرب، قال: حدثنا جرير (ح) وحدثني بشر بن خالد، قال: أخبرنا محمد، يعني ابن جعفر، عن. شعبة. والنسائي (٨/٣٠٥) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى، عن سفيان.\nأربعتهم - سفيان، وشعبة، وجرير وعبثر - عن سليمان الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد، فذكره.\n(*) قال: أبو عبد الرحمن، عبد الله بن أحمد بن حنبل: سمعت أبي يقول: ليس بالكوفة عن علي حديث أصح من هذا. المسند (١/٨٣) (٦٣٤) .","vol":"5","page":154},{"text":"٣٢٠١ - (خ س) أبو إسحاق الشيباني قال سمعتُ عبد الله بن أبي أَوفى قال: «نهى رسول الله - ﷺ- عن نبيذ الجرِّ الأخضر، قلت: أنشرَبُ في الأبيض؟ قال: لا» أخرجه البخاري، وعند النسائي، قال: «لا أدرِي» .\nوله في أخرى، قال: سمعت ابن أبي أَوفى يقول: «نهى رسول الله - ﷺ- عن نبيذ الجر، قلتُ: حرام هو؟ قال: حرام، وقد حدَّثَنا من لم يَكْذِب: أن رسول الله - ﷺ- نهى عن نبيذ الحنتم والدباء والمزفت والنقير» (١) .\n_________\n(١) رواه البخاري ١٠ / ٥٤ في الأشربة، باب ترخيص النبي ﷺ في الأوعية والظروف، والنسائي ٨ / ٣٠٤ في الأشربة، باب الجر الأخضر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧١٥) قال: حدثنا سفيان - ابن عيينة -. وأحمد (٤/٣٥٣) قال: حدثنا يحيى، عن شعبة. (ح) وعبد الرحمن،عن سفيان وفي (٤/٣٥٣) قال: حدثنا وكيع، قال: حدثنا الأعمش. وفي (٤/٣٥٦) قال: حدثنا محمد بن جعفر.، قال: حدثنا شعبة. وفي (٤/٣٥٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان الثوري، وفي (٤/٣٨٠) قال حدثنا عمرو بن الهيثم، قال: حدثنا شعبة، والبخاري (٧/١٣٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد، والنسائي (٨/٣٠٤) قال: أخبرنا محمود بن غيلان قال: حدثنا أبوداود،قال: أنبأنا شعبة. وفي (٨/٣٠٤) قال أنبأنا محمد بن منصور، قال: حدثنا سفيان - ابن عيينة.\nخمستهم - سفيان بن عيينة، وشعبة،والأعمش، وسفيان الثوري، وعبد الواحد- عن أبي إسحاق الشيباني، فذكره.\nرواية سفيان بن عيينة فيها: «نهى رسول الله -ﷺ- عن نبيذ الجر الأخضر والأبيض» .","vol":"5","page":155},{"text":"٣٢٠٢ - (س) عبد الله بن الزبير - ﵄ -: «سئل عن نبيذ الجرِّ؟ فقال: نهى عنه النبيُّ - ﷺ-» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٠٣ في الأشربة، باب ذكر الأوعية التي نهي عن الانتباذ فيها، ورواه النسائي أيضًا عن ابن عمر وابن عباس ﵃، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧) (١٨٥) قال: حدثنا يحيى، عن شعبة. وفي (١/٣٧) (٢٦٠) قال: حدثنا مؤمل، قال: حدثنا سفيان. وفي (٤/٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٢١١٧) قال: أخبرنا زيد، قال: حدثنا شعبة.\nكلاهما - شعبة، وسفيان - عن سلمة بن كهيل، عن أبي الحكم عمران السلمي، فذكره.\nعن أبي الحكم، قال: سألت ابن الزبير، أو سمعته يسأل عن نبيذ الجر، فقال: «نهى رسول الله -ﷺ- عن الجر والدباء» .\nأخرجه أحمد (١/٧) قال: حدثني يحيى. وفي (٤/٥) قال: حدثنا محمد بن جعفر. والدارمي (٢١١٧) قال: أخبرنا أبو زيد.\nثلاثتهم (محمد بن جعفر، ويحيى،وأبو زيد) عن شعبة سلمة عن كهيل. قال: سمعت أبا الحكم، فذكره..","vol":"5","page":155},{"text":"٣٢٠٣ - (س) عبد الرحمن بن يعمر أن النبيَّ -ﷺ- نهى عن الدباء والمزفت أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٠٥ في الأشربة، باب النهي عن نبيذ الدباء والمزفت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٣٠٤٠٤) قال: ثنا أبو بكر، والعباس بن عبد العظيم العنبري، والترمذي في العلل (٥/٧٦١) قال: ثنا عبد الله بن أبي زياد، وغير واحد. والنسائي (٨/٣٠٥) قال: نا محمد بن أبان.\nأربعتهم - أبو بكر بن أبي شيبة، والعباس، وعبد الله بن أبي زياد، ومحمد بن زيادن - عن شبابة بن سوار، قال ثنا شعبة، عن بكير بن عطاء، فذكره.","vol":"5","page":155},{"text":"٣٢٠٤ - (م) يحيى بن عبيد البهراني (١) قال: سأل قوم ابنَ ⦗١٥٦⦘ عباس عن بيع الخمر وشرائها والتجارة فيها. فقال: أمُسْلمُون أنتم؟ قالوا: نعم، قال: فإنه لا يَصْلُحُ بَيْعُها، ولا شِراؤها، ولا التجارةُ فيها، قال: فسألوه عن النَّبيذ؟ فقال: خرج رسولُ الله - ﷺ- في سَفَر، ثم رجع وقد نبَذ ناس من أصحابه في حناتِمَ ونقير ودُبَّاء فأمر به فأُهرِيقَ، ثم أمر بسِقاء، فَجُعِلَ فيه زبيب وماء، فَجُعِلَ من الليل، فأصبحَ فشرب منه يومَه ذلك، وليلتَه المُستَقِبلَة، ومن الغَدِ حتى أمسى، فشرب وسقى، فلما أصبح أمر بما بقيَ منه فأُهريقَ. أخرجه مسلم (٢) .\n_________\n(١) الذي في \" صحيح مسلم \" \" يحيى أبو عمر النخعي \" وفي \" التهذيب \": يحيى بن عبيد الكوفي هو أبو عمر البهراني، بفتح الباء وسكون الهاء.\n(٢) رقم (٢٠٠٤) في الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم والحديث برواية زيد بن أبي أنيسة.","vol":"5","page":155},{"text":"<span data-type=\"title\" id=toc-628>[الفرع] الثاني: فيما يحل من الظروف</span>\n٣٢٠٥ - (خ م د) عبد الله بن عمرو بن العاص - ﵄ -: قال: «لما نهى رسولُ الله - ﷺ- عن النبيذ في الأوعية، قالوا: ليس كلُّ الناس يَجدُ - يعني: سِقاء - فأرْخَصَ لهم في الجرِّ غير المزفت» .\nوفي رواية: «لما نهى النبيُّ - ﷺ- عن الأسْقِيَة، قيل للنبيِّ - ﷺ-: ليس كلُّ الناس يجدُ سقاء، فرَّخصَ لهم في الجرِّ غير المزفت» .\nقال الحميديُّ: كذا في رواية علي بن المديني عن سفيان، ولعله نقص «عن النبيذ إلا في الأسقية» . أخرجه البخاري ومسلم. ⦗١٥٧⦘\nوفي رواية أبي داود قال: «ذكر النبيُّ - ﷺ- الأوعيةَ: الدُّبَّاءَ، والحَنْتَم، والمزفتَ، والنقيرَ، فقال أعرابي: إنه لا ظروف لنا، فقال: اشربوا ما حَلَّ» . وفي رواية: «اجتنبوا ما أسْكَرَ» (١) .\n_________\n(١) رواه البخاري رقم ١٠ / ٥٢ و٥٣ في الأشربة، باب ترخيص النبي ﷺ في الأوعية والظروف بعد النهي، ومسلم رقم (٢٠٠٠) في الأشربة، باب النهي عن الانتباذ في المزفت، وأبو داود رقم (٣٧٠٠) في الأشربة، باب في الأوعية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٨٢) . وأحمد (٢/١٦٠) (٦٤٩٧)، البخاري (٧/١٣٨) قال: علي حدثنا عبد الله، وفيه (٧/١٣٨) قال: حدثنا عبد الله بن محمد. ومسلم (٦/٩٨) قال: حدثنا أبو بكر بن أبي شيبة وابن أبي عمر. والنسائي (٨/٣١٠) قال: أخبرنا إبراهيم بن سعيد.\nسبعتهم - الحميدي، وأحمد بن حنبل، وعبد الله بن محمد الجعفي، علي بن عبد الله المديني، وأبو بكر بن أبي شيبة، وابن أبي عمر، وإبراهيم - قالوا: حدثنا سفيان، عن سليمان بن أبي مسلم الأحول، عن مجاهد، عن أبي عياض.","vol":"5","page":156},{"text":"٣٢٠٦ - (خ د ت س) جابر بن عبد الله - ﵄ -: قال: «نهى رسول الله - ﷺ- عن الظروف. فقالت الأنصار لابُدَّ لنا منها، قال: فلا إذًا» . أخرجه البخاري وأبو داود.\nوفي رواية الترمذي والنسائي «فشكَتِ الأنصار، فقالوا: ليس لنا وعاء، قال: فلا إذًا» (١) .\n_________\n(١) رواه البخاري ١٠ / ٥١ في الأشربة، باب ترخيص النبي ﷺ في الأوعية والظروف، وأبو داود رقم (٣٦٩٩) في الأشربة، باب في الأوعية، والترمذي رقم (١٨٧١) في الأشربة، باب ما جاء في الرخصة أن ينبذ في الظروف، والنسائي ٨ / ٣١٢ في الأشربة، باب الأذن في شيء منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣ /٣٠٢) قال: حدثنا يحيى. والبخاري (٧/١٣٨) قال: حدثنا يوسف بن موسى، قال: حدثنا محمد بن عبد الله بن أبي أحمد الزبيري. وفي (٧/١٣٨) قال: وقال خليفة: حدثنا يحيى بن سعيد. وأبو داود (٣٦٩٩) قال: حدثنا مسدد، قال: حدثنا يحيى. والترمذي (١٨٧٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الحفري. والنسائي (٨/٣١٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود الحفري، وأبو أحمد الزبيري.\nثلاثتهم - يحيى بن سعيد،أبو أحمد الزبيري، وأبو داود الحفري - عن سفيان، عن منصور، عن سالم، فذكره.\n(*) وقع في المطبوع، من صحيح البخاري (٧/١٣٨) عقب رواية خليفة: (حدثنا عبد الله بن محمد، قال: حدثنا سفيان بهذا، وقال فيه: لما نهى النبي -ﷺ- عن الأوعية - وهذا يشعر أنه حديث جابر المذكور، وهذا خطأ إذ يتبع هذا السند حديث أبي عياض عن عبد الله بن عمرو الآتي بعده في صحيح البخاري، وفي نسخة المزي من الصحيح جاء هذا السند بعد حديث عبد الله بن عمرو. انظر «تحفة الأشراف» الجزء السادس صفحة (٣٦٨) حديث رقم (٨٨٩٥) .","vol":"5","page":157},{"text":"٣٢٠٧ - (م د ت س) بريدة - ﵁ - أن رسول الله - ﷺ- قال: «كنتُ نهيتُكم عن الأشربة في ظروف الأدَم، فاشربوا في كل وعاء، غير أَن لا تشربُوا مُسكِرًا» .\nوفي رواية: أنه قال: «نهيتُكم عن الظروُف، وإن الظُّروف - أو ظَرفًا - لا تُحلُّ شيئًا ولا تُحرِّمُه، وكل مسكر حرام» .\nوفي ⦗١٥٨⦘ رواية: «نهيتُكم عن زيارة القبور فزُوروها، ونهيتكم عن لُحوم الأضاحي فوق ثلاث، فأمْسِكوا ما بدا لكم ونهيتُكم عن النبيذ إلا في سقاء، فاشربوا في الأسقية كلِّها، ولا تشربوا مُسكرًا» . أخرجه مسلم. وأخرج أبو داود الرواية الآخرة، وأخرج الترمذي الرواية الثانية.\nوفي رواية النسائي: «كنتُ نهيتكم عن الأوعية، فانتبذُوا فيما بدا لكم، وإياكم وكلَّ مُسكر» . وفي أخرى له، قال: قال رسولُ الله -ﷺ-: «اشربوا في الظروف كلِّها، ولا تَسكَرُوا» .\nوفي أخرى له: «أن رسول الله - ﷺ- بينا هو يسيرُ، إذْ حلّ بقوم، فسمع لهم لغَطًا فقال: ما هذا الصوت؟ قالوا: يا نبي الله، لهم شراب يشربونه، فبعث إلى القوم فدعاهم، فقال: في أي شيء تنْتبِذون؟ قالوا: نَنْتبِذُ في النَّقير والدُّباء، وليس لنا ظروف، فقال: لا تشربوا إلا فيما أوْكيْتم عليه، قال: فلَبِثَ بذلك ما شاء الله أن يَلْبَثَ، ثم رجع عليهم، فإذا هم قد أصابهم وباء واصْفرُّوا، قال: ما لي أراكم قد هلكتم؟ قالوا: يا رسولَ الله، أرضنا وبيئة، وحرَّمْتَ علينا إلا ما أوكينَا عليه، قال: اشربوا، وكلُّ مُسْكِر حرام» . (١) ⦗١٥٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لغطًا): اللغط: الضجة.\n(أوكأنا) أوكى الوعاء يوكيه: إذا شده.\n_________\n(١) رواه مسلم رقم (١٩٧٧) في الأشربة، باب في النهي عن الانتباذ في المزفت، وأبو داود رقم (٣٦٩٨) في الأشربة، باب في الأوعية، والترمذي رقم (١٨٧٠) في الأشربة، باب في الرخصة أن ينبذ في الظروف، والنسائي ٨ / ٣١١ في الأشربة، باب الأذن في شيء منها، وباب ذكر الأخبار التي اعتل بها من أباح شرب المسكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٥٠) قال: حدثنا محمد بن فضيل، قال: حدثنا ضرار بن مرة أبو سنان. وفي (٥/٣٥٥) قال: حدثنا حسن بن موسى. وأحمد بن عبد الملك قالا: حدثنا زهير، قال: حدثنا زبيد بن الحارث اليمامي. ومسلم (٣/٦٥) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، ومحمد بن المثنى قالوا: حدثنا محمد بن فضيل، عن أبي سنان. وفي (٣/٦٥) قال: حدثنا يحيى بن يحيى، قال: أخبرنا أبو خيثمة، عن زبيد اليامي، وفي (٦، ٨٢ و٩٨) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن المثنى قالا: حدثنا محمد بن فضيل، عن أبي سنان، وفي (٦/٨٢، ٩٨)، محمد بن عبد الله بن نمير قال: حدثنا محمد بن فضيل، قال: حدثنا ضرار بن مرة أبو سنان. وفي (٦/٩٨) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا وكيع، وعن معرف بن واصل. وأبو داود (٣٢٣٥) و(٣٦٩٨) قال: حدثنا أحمد بن يونس قال: حدثنا معرف. والنسائي (٤/٨٩ و٨/٣١٠) قال: أخبرني محمد بن آدم، عن ابن فضيل، عن أبي سنان. وفي (٧/٢٣٤) قال: أخبرنا عمرو بن منصور، قال: حدثنا عبد الله بن محمد وهو النفيلي، قال: حدثنا زهيرقال: حدثنا زبيد. وفي (٧/٢٣٤و ٨/٣١١) قال: أنبأنا محمد بن معدان بن عيسى قال حدثنا الحسن بن أعين، قال: حدثنا زهير، قال: حدثنا زبيد بن الحارث.\nثلاثتهم - أبو سنان، وزبيد، ومعرف - عن محارب بن دثار.\n٢- وأخرجه أحمد (٥ /٣٥٥)، ومسلم (٣/٦٥) قال: حدثنا ابن أبي عمر، ومحمد بن رافع، وعبد بن حميد.\nأربعتهم - ابن حنبل، وابن أبي عمر، ومحمد، وعبد بن حميد - عن عبد الرزاق، عن معمر، عن عطاء الخراساني.\n٣- وأخرجه أحمد (٥/٣٥٦) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن محمد بن إسحاق، عن سلمة بن كهيل.\n٤- وأخرجه النسائي (٤/٨٩) قال: أخبرني محمد بن قدامة، قال: حدثنا جرير، عن أبي فروة عن المغيرة بن سبيع.\n٥-وأخرجه النسائي (٧/٢٣٤، ٨ /٣١٠) قال: أخبرنا العباس بن عبد العظيم العنبري، عن الأحوص بن جواب، عن عمار بن رزيق، عن أبي إسحاق، عن الزبير بن عدي.\n٦- وأخرجه النسائي (٨/٣١١) قال: أخبرنا أبو بكر بن علي، قال: حدثنا إبراهيم بن الحجاج، قال: حدثنا حماد بن سلمة، عن حماد بن أبي سليمان.\nستتتهم - محارب، وعطاء، وسلمة والمغيرة، والزبير، وحماد - عن عبد الله بن بريدة، فذكره.\nوالرواية الثانية: أخرجها النسائي (٨/٣١١) قال: أخبرنا أبو علي، محمد بن يحيى بن أيوب مروزي قال: حدثنا عبد الله بن عثمان، قال: حدثنا عيسى بن عبيد الكندي، خراساني، قال: سمعت عبد الله بن بريدة، فذكره..\nوعن ابن بريدة عن أبيه. وبلفظ «أن رسول الله -ﷺ- نهى عن الدباء، والحنتم، والنقير، والمزفت» .\nأخرجها النسائي (٨/٣١٩) قال: أخبرنا محمد بن إسماعيل، قال حدثنا يزيد، قال أنبانا شريك، عن سماك بن حرب، عن ابن بريدة، فذكره.","vol":"5","page":157},{"text":"٣٢٠٨ - (س) عبد الله بن مسعود - ﵄ - «أن النبيَّ - ﷺ- رَخَّصَ في الجرِّ غير المزفَّت» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣١٠ في الأشربة، باب الأذن في الجر خاصة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٣١٠) قال: نا إبراهيم بن سعيد، قال: ثنا سفيان، قال: ثنا سليمان الأحول، عن مجاهد، عن أبي عياض فذكره.","vol":"5","page":159},{"text":"٣٢٠٩ - (م د س) جابر بن عبد الله - ﵄ -: أن رسولَ الله -ﷺ- «كان يُنتبَذُ له في سِقاء، فإذا لم يجدوا سِقاء، نُبِذَ له في تَوْر من حجارة، فقال بعضُ القوم لأبي الزبير: من بِرام؟ قال: من بِرام» أخرجه مسلم وأبو داود. وفي رواية النسائي «أن النبيَّ - ﷺ- كان ينتَبَذُ له في تَوْر من حجارة» لم يزد.\nوفي أخرى، قال: «نهى عن الجرِّ والمزفت والدُّباء والنقير، وكان إذا لم يَجِدْ سقاء ينبذُ له فيه، نُبِذَ له في تَوْر من حجارة» . وله في أخرى مثل رواية مسلم، وزاد فيها «ونهى رسولُ الله - ﷺ- عن الدباء المزفت» (١) .\n_________\n(١) رواه مسلم رقم (١٩٩٩) في الأشربة، باب النهي عن الانتباذ في المزفت، وأبو داود رقم (٣٧٠٢) في الأشربة، باب في الأوعية، والنسائي ٨ / ٣٠٩ و٣١٠ في الأشربة، باب الإذن في الانتباذ في التي خصها بعض الروايات التي أتينا على ذكرها الإذن فيما كان في الأسقية منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٨٣) . وأحمد (٣/٣٠٧) قالا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٣٠٤) قال: حدثنا إسحاق بن يوسف. وفي (٣/٣٧٩) قال: حدثنا يزيد. والدارمي (٢١١٣) قال: أخبرنا يزيد بن هاررن. والنسائي (٨/٣١٠) قال: أخبرني أحمد بن خالد، قال: حدثنا إسحاق - يعني الأزرق -.\nكلاهما - إسحاق، ويزيد - عن عبد الملك بن أبي سليمان.\n٣- وأخرجه أحمد (٣/٣٢٦) قال: حدثنا أبو النضر. ومسلم (٦/٩٧٨) قال: حدثنا أحمد بن يونس (ح) وحدثنا يحيى بن يحيى. وأبو داود (٣٧٠٢) قال: حدثنا عبد الله بن محمد النفيلي.\nأربعتهم - أبو النضر، وأحمد بن يونس، ويحيى بن يحيى، والنفيلي- عن زهيرأبي خيثمة.\n٤- وأخرجه أحمد (٣/٣٨٤) قال: حدثنا روح، قال: حدثنا زكريا.\n٥- وأخرجه مسلم (٦/٩٨) قال: حدثنا يحيى بن يحيى. وابن ماجة (٣٤٠٠) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، والنسائي (٨/٣٠٢) قال: أخبرنا قتيبة.\nثلاثتهم - يحيى، وابن أبي الشوارب، وقتيبة - عن أبي عوانة.\n٦- وأخرجه أحمد (٢/٣٥) (٤٩١٤) قال: حدثنا عبد الرزاق. مسلم (٦/٩٧) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق. والنسائي (٨/٩٠٣) قال: أخبرنا سويد،قال: أنبأنا عبد الله - ابن المبارك - كلاهما -عبد الرزاق، وابن المبارك - عن ابن جريج.\nستتهم - ابن عيينة، وعبد الملك، وزهير، وزكريا، وأبو عوانة، وابن جريج - عن أبي الزبير، فذكره.\n- وعن أبي الزبير عن جابر: «أن رسول الله -ﷺ- نهى عن الدباء، والنقير، والجر والمزفت» .\n١- أخرجه أحمد (٣/٣٠٤) قال: حدثنا إسحاق بن يوسف. وفي (٣/٣٥٧) قال: حدثنا محمد بن عبيد وفي (٣/٣٧٩) قال: حدثنا يزيد. والنسائي (٨/٣١٠) قال: أخبرني أحمد بن خالد. قال: حدثنا إسحاق -يعني الأزرق -.وفي (٨/٣١٠) قال: أخبرنا سوار بن عبد الله بن سوار، قال: حدثنا خالد بن الحارث.\nأربعتهم - إسحاق، ومحمد بن عبيد، ويزيد، وخالد بن الحارث - عن عبد الملك بن أبي سليمان.\n٢-وأخرجه أحمد (٢/١٢٠) (٦٠١٢) قال: حدثنا هاشم. وفي (٣/٣٨٦) قال: حدثنا حسن. ومسلم (٦/٩٧) قال: حدثنا أحمد بن يونس (ح) وحدثنا يحيى بن يحيى.\nأربعتهم - هاشم، وحسن، وأحمد، ويحيى - عن زهير.\n٣- وأخرجه أحمد (٣/٣٥٦) قال: حدثنا يونس. قال: حدثنا حماد.\n٤- وأخرجه أحمد (٣/٣٨٤) قال حدثنا روح،قال: حدثنا زكريا.\n٥- وأخرجه أحمد (٢/٣٥) (٤٩١٤) قال:حدثنا عبد الرزاق. ومسلم (٦ /٩٧) قال: حدثني محمد بن رافع، قال حدثنا عبد الرزاق. والنسائي (٨/٣٠٩) قال: أخبرنا سويد، قال: أنبأنا عبد الله.\nكلاهما - عبد الرزاق، وعبد الله - عن ابن جريج.\nخمستهم - عبد الملك، وزهير، وحماد، وزكريا، وابن جريج - عن أبي الزبير، فذكره رواية زهير،عن أبي الزبير، عن جابر، وابن عمر، فذكراه.","vol":"5","page":159},{"text":"<span data-type=\"title\" id=toc-629>الفصل السادس: في لواحق الباب</span>\n٣٢١٠ - (م ت) أنس بن مالك - ﵁ - «أن رسول الله - ﷺ- سئل عن الخمر أُتُتَّخَذُ خلًا؟ قال: لا» . أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (١٩٨٣) في الأشربة، باب تحريم تخليل الخمر، والترمذي رقم (١٢٩٤) في الأشربة، باب النهي أن يتخذ الخمر خلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١١٩، ١٨٠) وأبو داود (٣٦٧٥) قال: حدثنا زهير بن حرب.\nكلاهما - أحمد، وزهير - قالا: حدثنا وكيع.\nوأخرجه مسلم (٦/٨٩) قال: حدثنا يحيى بن يحيى،وزهير بن حرب، كلاهما عن عبد الرحمن بن مهدي.\nوأخرجه الترمذي (١٢٩٤) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nثلاثتهم - وكيع، وعبد الرحمن، ويحيى - عن سفيان الثوري، وأخرجه أحمد (٣/٢٦٠) قال: حدثنا أسود بن عامر وحسين.\nو«الدارمي» (٢١٢١) قال: حدثناعبيد الله بن موسى.\nثلاثتهم - أسود، وحسين وعبيد الله - عن إسرائيل.\nكلاهما - سفيان الثوري، وإسرائيل- عن إسماعيل السدي -.\n٢- وأخرجه أحمد (٣/٢٦٠) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل، عن ليث بن أبي سليم.\nكلاهما - إسماعيل، وليث - عن يحيى بن عباد أبي هبيرة، فذكره.","vol":"5","page":160},{"text":"٣٢١١ - (خ م س) أبو هريرة - ﵁ - «أن رسولَ الله - ﷺ- أُتِيَ لَيلةَ أُسْرِيَ به بقدَحين من خمر ولَبَن، فنظر إليهما، ثم أخذ اللَّبنَ، فقال له جبريل ﵇: الحمد لله الذي هداك للفِطرَة، ولو أخذتَ الخمرَ غوَت أُمَّتُكَ» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غَوَت): الغي: ضد الرشاد، وقد ذكر.\n_________\n(١) رواه النسائي ٨ / ٣١٢ في الأشربة، باب منزلة الخمر، ورواه أيضًا البخاري ١٠ / ٢٦ و٢٧ في الأشربة في فاتحته، ورواه أيضًا مسلم ١٦٨ في الإيمان، باب الإسراء برسول الله ﷺ إلى السماوات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم","vol":"5","page":160},{"text":"٣٢١٢ - (ت) عائشة - ﵂ -: قالت: «سئل رسولُ الله - ﷺ- عن أطيب الَّشراب؟ فقال: الحلوُ البارد» أخرجه الترمذي عن الزهري مرسلًا، وقال: وهو أصح وفي رواية عنها، قالت: «كان أحبَّ الشراب إلى النبيِّ - ﷺ- الحلو الباردُ» (١) .\n_________\n(١) رقم (١٨٩٧) في الأشربة، باب ما جاء أي الشراب أحب إلى رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٢٥٧) . وأحمد (٦/٣٨، ٤٠)، والترمذي (١٨٩٥) وفي الشمائل (٢٠٤) قال: ثنا ابن أبي عمر. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٦٤٨) عن محمد بن منصور.\nأربعتهم - الحميدي، وأحمد بن حنبل، وابن أبي عمر، ومحمد بن منصور - عن سفيان بن عيينة، وعن معمر، عن الزهري، عن عروة، فذكره.\n(*) قال الترمذي: هكذا روى غير واحد عن ابن عيينة مثل هذا عن معمر عن الزهري، عن عروة، عن عائشة، والصحيح ما روي عن الزهري، عن النبي -ﷺ- مرسلا.\nوقال الترمذي (١٨٩٦) قال: ثنا أحمد بن محمد. قال نا عبد الله بن المبارك قال نا معمر ويونس، عن الزهري، «أن رسول الله -ﷺ- سئل: أي الشراب أطيب، قال: الحلو البارد» . وقال الترمذي: وهكذا روى عبد الرزاق، عن معمر، عن الزهري، عن النبي -ﷺ- مرسلا،وهذا أصح من حديث ابن عيينة ﵀.","vol":"5","page":160},{"text":"الكتاب الثاني من حرف الشين: في الشركة\n٣٢١٣ - (د) أبو هريرة - ﵁ - يرفعه «إن الله ﷿ يقول: أنا ثالِثُ الشَّريكيْن، ما لم يَخُنْ أحدُهما صاحِبَه، فإذا خانه خرَجْتُ من بينِهما» أخرجه أبو داود (١) . وزاد رزين «وجاء الشيطانُ» .\n_________\n(١) رقم (٣٣٨٣) في البيوع، باب في الشركة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٣٨٣) قال: ثنا محمد بن سليمان المصيصي قال: ثنا محمد بن الزبرقان، عن أبي حيان التيمي، عن أبيه، فذكره","vol":"5","page":161},{"text":"٣٢١٤ - (د س) عبد الله بن مسعود - ﵁ - قال: «اشتركتُ أنا وعمَّار وسعد فيما نُصيبُ يومَ بدْر، فجاء سعد بأسيرينِ، ولم أجيءْ أنا وعمار بشيء» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣٣٨٨) في البيوع، باب في الشركة على غير رأس المال، والنسائي ٧ / ٣١٩ في البيوع، باب الشركة بغير مال من حديث سفيان قال: حدثني أبو إسحاق السبيعي عن أبي عبيدة عامر بن عبد الله بن مسعود عن أبيه عبد الله، وأبو عبيدة عامر بن عبد الله بن مسعود روى عن أبيه عبد الله ولم يسمع منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٣٨٨) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا يحيى. وابن ماجة (٢٢٨٨) قال:حدثنا أبو السائب سلم بن جنادة، قال: حدثنا أبو داود الحفري. والنسائي (٧/٥٧، (٣١٩) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد.\nكلاهما - يحيى، وأبو داود الحفري - عن سفيان عن أبي إسحاق، عن أبي عبيدة، فذكره.","vol":"5","page":161},{"text":"٣٢١٥ - (خ) زهرة بن معبد - ﵀ - عن جدِّه عبد الله بن هشام - وكان وقد أدرك النبيَّ - ﷺ- وَذَهَبتْ به أمُّه زينبُ بنت حُميْد إلى رسول الله - ﷺ-، فقالت: بايعْهُ، فقال: هو صَغير، فمسح رأْسَه، ودعا له ⦗١٦٢⦘ بالبركة. وعن زهرة «أنه كان يخرج به جدُّه عبد الله بن هشام إلى السُّوق، فيشتري الطعام، فيلقاه ابنُ عمر وابنُ الزبير، فيقولان له: أشركنا فإن النبيَّ - ﷺ- قد دعا لك بالبركة، فيُشْرِكُهم، فربما أصاب الرَّاحِلةَ كما هي فيَبعثُ بها إلى المنزل» زاد في رواية «وكان يُضَحِّي بالشاة الواحدة عن جميع أهله» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الراحلة): اسم الجمل والنَّاقة إذا كانا قويين على الأسفار والأحمال.\n_________\n(١) ٥ / ٩٦ و٩٧ في الشركة، باب الشركة في الطعام وغيره، وفي الدعوات، باب الدعاء للصبيان بالبركة ومسح رؤوسهم، وفي الأحكام، باب بيعة الصغير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٣٣) قال: ثنا عبد الله بن يزيد. و«البخاري» (٣/١٨٤) قال: ثنا أصبغ بن الفرج، قال: ني عبد الله بن وهب. وفي (٩/٩٨) قال: ثنا علي بن عبد الله، قال: ثنا عبد الله بن يزيد. وأبو داود (٢٩٤٢) قال: ثنا عبيد الله بن عمر بن ميسرة، قال: ثنا عبد الله بن يزيد.\nكلاهما - عبد الله بن يزيد، وعبد الله بن وهب - عن سعيد بن أبي أيوب، قال: ثني أبو عقيل زهرة بن معبد، فذكره.","vol":"5","page":161},{"text":"٣٢١٦ - (د) السائب بن أبي السائب - ﵁ - قال: «أتيتُ النبيَّ -ﷺ- فجعلُوا يُثْنُونَ عليَّ، ويذكُروني، فقال رسول الله - ﷺ-: أنا أعْلَمُكم به، فقلت: صدقتَ بأبي وأُمي، كنتَ شَرِيكي، فَنِعْمَ الشريكُ كنت، لا تُدَارِي ولا تُماري»، أخرجه أبو داود (١) . وفي رواية ذكرها رزين «لا تشاري» عِوضَ «لا تماري» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُماري): المماراة: المجادلة والملاحاة.\n(تشاري) المشارة: الملاجة والملاحاة أيضًا.\n_________\n(١) رقم (٤٨٣٦) في الأدب، باب في كراهية المراء، ورواه أيضًا ابن ماجة رقم (٢٢٨٧) في التجارات، باب الشركة والمضاربة، وإسناده مضطرب.\n(٢) في المطبوع: عوض \" لا تداري \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٥) قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٤٨٣٦) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (٢٢٨٧) قال: حدثنا عثمان، وأبو بكر أبي شيبة، قالا: حدثنا عبد الرحمن بن مهدي.\n(*) أخرجه أحمد (٣/٤٢٥) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل عن إبراهيم - يعني ابن مهاجر، عن مجاهد، عن السائب بن عبد الله، قال: «جيء بي إلى النبي -ﷺ- يوم فتح مكة، جاء بي عثمان بن عفان، وزهير، فجعلو يثنون عليه، فقال لهم رسول الله -ﷺ- لا تعلموني به،قد كان صاحبي في الجاهلية قال: نعم. يارسول الله، فنعم الصاحب كنت، قال: ياسائب، انظر اخلاقك التي كنت تصنعها في الجاهلية فاجعلها في الإسلام، أقر الضيف وأكرم اليتيم، وأحسن إلى جارك» .\nولم يذكر قائد السائب. وأخرجه أحمد (٣/٤٢٥) قال: حدثنا عفان. والنسائي في عمل اليوم واليلة (٣١٢) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا المخزومي - المغيرة بن سلمة -. كلاهما (عفان، والمخزومي) قالا: حدثنا وهيب، قال:حدثنا عبد الله بن عثمان بن خثيم، عن مجاهد، عن السائب بن أبي السائب، وكان يشارك رسول الله -ﷺ- قبل الإسلام في التجارة، فلما كان يوم الفتح جاءه، فقال النبي -ﷺ-: مرحبا بأخي وشريكي، كان لا يداري ولا يماري، ياسائب قد كنت عمل أعمالا في الجاهلية لا تقبل منك، وهي اليوم تقبل منك،وكان ذا سلف وصلة.\n(*) وأخرجه (٣/٤٢٥) قال: حدثنا روح، قال حدثنا سيف قال: سمعت مجاهدا يقول: كان السائب ابن أبي السائب العابدي شريك رسول الله -ﷺ- في الجاهلية، قال: فجاء النبيِّ -ﷺ- يوم فتح مكة، فقال: بأبي وأمي لا تداري ولا تماري. هكذا ذكره مرسلا.","vol":"5","page":162},{"text":"<span data-type=\"title\" id=toc-631>الكتاب الثالث: في الشِّعر</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-632>الفصل الأول: في مدح الشِّعر</span>\n٣٢١٧ - (خ د) أبي بن كعب - ﵁ - قال: إن النبيَّ - ﷺ- قال: «إن مِن الشِّعْرِ حِكْمَة» . أخرجه البخاري وأبو داود (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٤٥ و٤٤٦ في الأدب، باب ما يجوز من الشعر والرجز، وأبو داود رقم (٥٠١٠) في الأدب، باب ما جاء في الشعر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٥٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٥/١٢٥) قال: حدثنا روح. قال: حدثنا ابن جريج قال: أخبرني زياد بن سعد. وفيه (٥/١٢٥) قال: حدثنا عتاب بن زياد، قال: أخبرنا عبد الله، قال: أخبرنا يونس. وفيه (٥/١٢٥) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن معمر. والدارمي (٢٧٠٧) قال: أخبرنا أبو عاصم، عن ابن جريج، عن زياد بن سعد. والبخاري (٨/٤٢) . وفي «الأدب المفرد» (٨٥٨) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، (٨٦٤) قال: حدثنا أبو عاصم، عن ابن جريج، عن زياد. وأبو داود (٥٠١٠) . وابن ماجة (٣٧٥٥) قالا: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن المبارك، عن يونس. وعبد الله بن أحمد (٥/١٢٥) قال: حدثني أبو مكرم، وأبو بكر بن أبي شيبة، قالا: حدثنا ابن المبارك، عن يونس. وفي (٥/١٢٦) قال عبد الله: حدثني عمرو الناقد قال: حدثنا الحجاج بن أبي منيع الرصافي. قال: حدثنا جدي عبيد الله بن أبي زياد. وفيه (٥/١٢٦) قال: حدثني أبو معمر، قال: حدثنا إبراهيم بن سعد.\nستتهم -شعيب، وزياد بن سعد، ويونس بن يزيد، ومعمر، وعبيد الله، وإبراهيم بن سعد- عن الزهري، قال: أخبرني أبو بكر بن عبد الرحمن، أن مروان بن الحكم أخبره، أن عبد الرحمن بن الأسود أخبره، فذكره.\n* وأخرجه أحمد (٥/١٢٥) قال: حدثنا عبد الرزاق، وفيه (٥/١٢٥) قال: حدثنا عتاب بن زياد، قال: أخبرنا عبد الله.\nكلاهما - عبد الرزاق، وعبد الله بن المبارك - عن معمر، عن الزهري، عن عروة بن الزبير، عن مروان بن الحكم، عن عبد الرحمن بن الأسود، فذكره. (وفيه عروة بدلا من أبي بكر بن عبد الرحمن) .\n* وأخرجه أحمد (٥/١٢٥) قال: حدثنا عبد الرحمن بن مهدي، وأبو كامل وعبد الله بن أحمد (٥/١٢٥) قال: حدثني منصور بن بشير.\nثلاثتهم - ابن مهدي، وأبو كامل، ومنصور - قالوا: حدثنا إبراهيم بن سعد، قال: ابن شهاب، عن أبي بكر بن عبد الرحمن، عن مروان بن الحكم، عن عبد الله بن الأسود، عن أبي بن كعب، فذكره.\nقال عبد الله بن أحمد بن حنبل هكذا يقول إبراهيم بن سعد في حديثه «عبد الله بن الأسود» وإنما هو «عبد الرحمن بن الأسود» كذا يقول غير إبراهيم بن سعد. المسند (٥/١٢٥) .\n* وأخرجه أحمد (٥/١٢٥) قال: حدثنا عثمان بن عمر، قال: أخبرنا يونس. وعبد الله بن أحمد (٥/١٢٦) قال: حدثني سويد بن سعيد، قال: حدثنا الوليد بن محمد الموقري.\nكلاهما - يونس، والوليد - عن الزهري، عن أبي بكر بن عبد الرحمن عن عبد الرحمن بن الأسود. «ليس فيه مروان، ولا عروة» .\n* وأخرجه أحمد (٥/١٢٥) قال: حدثنا يزيد بن هارون، قال: أخبرنا إبراهيم بن سعد، عن الزهري، عن أبي بكر بن عبد الرحمن، عن مروان بن الحكم، عن ابن الأسود، فذكره.","vol":"5","page":163},{"text":"٣٢١٨ - (ت) ابن مسعود - ﵁ - قال: قال رسول الله - ﷺ- «إن من الشِّعر حِكمة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٤٧) في الأدب، باب ما جاء إن من الشعر حكمة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٨٤٤) قال: حدثنا أبو سعيد الأشج، قال: حدثنا يحيى بن عبد الملك بن أبي غنية، حدثني أبي، عن عاصم، عن زر، فذكره.\n(*) قال أبو عيسى الترمذي: هذا حديث غريب من هذا الوجه، إنما رفعه أبو سعيد الأشج عن ابن أبي غنية، وروى غيره عن ابن أبي غنية هذا الحديث موقوفا.","vol":"5","page":163},{"text":"٣٢١٩ - (ت د) عبد الله بن عباس - ﵄ -: مثله، وقال: «حُكْمًا» . أخرجه الترمذي، وفي رواية أبي داود، قال: «جاء أعرابيّ إلى النبيِّ -ﷺ-، فجعل يتكلَّمُ بكلام، فقال: إن من البَيانِ سِحرًا، وإن ⦗١٦٤⦘ من الشِّعر حكمًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إن من البيان سِحْرًا): البيان: الإفصاح والكشف. والمعنى: أن الرجل قد يكون عليه الحق، وهو أقوم بحجته من خصمه، فيقلب الحق ببيانه إلى نفسه، لأن معنى السحر: قلب الشيء في عين الإنسان، وليس بقلب الأعيان، ألا ترى أن البليغ يمدح الإنسان فيصرف قلوب السامعين إلى حب الممدوح، ثم يذمه حتى يصرفها إلى بغضه؟.\n(إن من الشِّعر حُكمًا): الحكم: الحِكمة. والمعنى: إن من الشعر كلامًا يمنع عن الجهل والسفه وينهى عنهما.\n_________\n(١) رواه الترمذي رقم (٢٨٤٨) في الأدب، باب ما جاء إن من الشعر حكمة، وأبو داود رقم (٥٠١١) في الأدب، باب ما جاء في الشعر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٦٩) (٢٤٢٤) قال: حدثنا أبو سعيد. وابن ماجة (٣٧٥٦) قال: حدثنا أبو بكر، قال: حدثنا أبو أسامة. كلاهما - أبو سعيد، وأبو أسامة - عن زائدة.\n٢ - وأخرجه أحمد (١/٢٧٣) (٢٤٧٣) قال: حدثنا الفضل، قال: حدثنا شريك.\n٣ - وأخرجه أحمد (١/٣٠٣) (٢٧٦١) قال: حدثنا حسن بن موسى. وفي (١/٣٠٩) (٢٨١٥) قال: حدثنا عبد الرحمن. وفي (١/٣٢٧) (٣٠٢٦) قال: حدثنا عفان. والبخاري في «الأدب المفرد» (٨٧٢) قال: حدثنا عارم. وأبو داود (٥٠١١) قال: حدثنا مسدد. والترمذي (٢٨٤٥) قال: حدثنا قتيبة. ستتهم -حسن بن موسى، وعبد الرحمن، وعفان، وعارم، ومسدد، وقتيبة - قالوا: حدثنا أبو عوانة.\n٤ - وأخرجه أحمد (١/٣١٣) (٢٨٦١)، و(١/٣٣٢) (٣٠٦٩) قال: حدثنا عبد الرزاق، قال: أخبرنا إسرائيل.\nأربتعهم - زائدة، وشريك، وأبو عوانة، وإسرائيل - عن سماك بن حرب، عن عكرمة، فذكره.\n(*) جاءت رواية أبي أسامة، وقتيبة مختصرة على: «إن من الشعر حكما» .","vol":"5","page":163},{"text":"<span data-type=\"title\" id=toc-633>الفصل الثاني: في ذم الشِّعر</span>\n٣٢٢٠ - (خ م د ت) أبو هريرة - ﵁ - أن رسول الله ⦗١٦٥⦘ ﷺ- قال: «لأنْ يَمتَلئَ جَوْفُ أحدِكم قَيْحًا حتى يَرِيَهُ خير له من أَن يمتلئَ شِعْرًا» . أخرجه البخاري ومسلم والترمذي، وأَخرجه أبو داود ولم يذكر «حتى يَريَهُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قيحًا): القيح الصديد الذي يسيل من الدُّمَّل والجرح.\n(حتى يَرِيَه): قال الأزهري: الوَرْيُ مثل الرمي: داء يداخل الجوف، يقال: رجل مَوْرِي - غير مهموز - وهو أن يُورَى جوفه. قال: وقال الفراء: هو الورَى - بفتح الراء - يقال: به الورى، وحمى خيبرا، قال: وأنكر أبو عمرو الأصمعي الفتح، وقال أبو العباس: الورْي: المصدر، والورَى - بالفتح - الاسم. وقال الجوهري: ورَى القيح جوفه يَريه وَرْيًا: أكله. وقال فيه قوم: إن معنى «حتى يَرِيَه» أي: حتى يصيب رئته، وأنكره آخرون، قالوا: لأن الرئة مهموزة، وإذا بنيت فعلًا في معنى إصابة الرئة، تقول: رآه يرآه، فهو مرئي. فيكون القياس: حتى يرآه، ولفظ الحديث إنما هو «حتى ⦗١٦٦⦘ يَرِيَه» ورأيت الأزهري قد ذكر أن الرئة أصلها من ورَى، وهي محذوفة منه قال: ويقال: ورَيْت الرجل فهو مَورِيٌّ، إذا أصبت رئته، قال: وقال ابن السِّكِّيت: رأيته فهو مرئي، فعلى ما ذكره الأزهري يصح قول من ذهب إلى أن معنى الحديث: حتى يصيب رئته، ويمكن أن يتكلف على القول الآخر بنقل الحركة، وإسكان المتحرك من يرآه فيصير يَرِيَه، وليس ببعيد، فإن في العربية من أمثال ذلك كثيرًا، لا بل فيها ما هو أكثر تعسفًا وتكلفًا، والله أعلم.\n_________\n(١) رواه البخاري ١٠ / ٤٥٣ في الأدب، باب ما يكره أن يكون الغالب على الإنسان الشعر، ومسلم رقم (٢٢٥٧) في الشعر، وأبو داود رقم (٥٠٠٩) في الأدب، باب ما جاء في الشعر، والترمذي رقم (٢٨٥٥) في الأدب، باب ما جاء لأن يمتلئ جوف أحدكم قيحًا خير من أن يمتلئ شعرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٢٨٨) قال: حدثنا الفضل بن دكين. قال: حدثنا سفيان. وفي (٢/٣٥٥ و٣٩١) قال: حدثنا أسود بن عامر. قال: حدثنا شريك. وفي (٢/٤٧٨) قال: حدثنا وكيع. وفي (٢/٤٨٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وأبو أحمد. قال: حدثنا سفيان. والبخاري (٨/٤٥)، وفي «الأدب المفرد» (٨٦٠) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. ومسلم (٧/٤٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حفص وأبو معاوية (ح) وحدثنا أبو كريب. قال: حدثنا أبو معاوية (ح) وحدثنا أبو سعيد الأشج. قال: حدثنا وكيع. وأبو داود (٥٠٠٩) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا شعبة. وابن ماجة (٣٧٥٩) قال: حدثنا أبو بكر. قال: حدثنا حفص وأبو معاوية ووكيع. والترمذي (٢٨٥١) قال: حدثنا عيسى بن عثمان بن عيسى الرملي. قال: حدثنا عمي يحيى بن عيسى.\nسبعتهم - سفيان، وشريك، ووكيع، وشعبة، وحفص بن غياث، وأبو معاوية، ويحيى بن عيسى - عن سليمان الأعمش.\n٢ - وأخرجه أحمد (٢/٣٣١) قال: حدثنا أبو النضر، قال: حدثنا أبو جعفر، عن عاصم.\nكلاهما-سليمان الأعمش، وعاصم بن بهدلة- عن أبي صالح. فذكره.","vol":"5","page":164},{"text":"٣٢٢١ - (خ) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «لأنْ يمتلئَ جوفُ أحدِكم قيحًا خير له أن يمتلئَ شعرًا» . أخرجه البخاري (١) .\n_________\n(١) ١٠ / ٤٥٣ في الأدب، باب ما يكره أن يكون الغالب على الإنسان الشعر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٩) (٤٩٧٥) قال: ثنا إسحاق بن سليمان. وفي (٢/٩٦) (٥٧٠٤) . وفي «الأدب المفرد» (٨٧٠) قال: حدثنا عبيد الله بن موسى.\nثلاثتهم (إسحاق، وابن بكر، وعبيد الله) عن حنظلة بن أبي سفيان، عن سالم، فذكره.","vol":"5","page":166},{"text":"٣٢٢٢ - (م ت) سعد بن أبي وقاص - ﵁ - أن رسولَ الله - ﷺ- قال: «لأنْ يمتلئَ جوفُ أحدكم قيحًا حتى يَرِيَه خير له من أن يمتلئَ شِعْرًا» . أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٢٥٨) في الشعر، والترمذي رقم (٢٨٥٦) في الأدب، باب ما جاء لأن يمتلئ جوف أحدكم قيحًا خير من أن يمتلئ شعرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٧٥) (١٥٠٦) قال: حدثنا محمد بن جعفر، وحجاج. وفي (١/١٧٧) (١٥٣٥) قال: حدثنا بهز. وفي (١/١٨١) (١٥٦٩) قال: حدثنا يحيى. ومسلم (٧/٥٠) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. وابن ماجة (٣٧٦٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر. والترمذي (٢٨٥٢) قال: حدثنا محمد بن بشار، قال: أخبرنا يحيى بن سعيد.\nأربعتهم (ابن جعفر، وحجاج، وبهز، ويحيى) عن شعبة، عن قتادة، عن يونس بن جبير، عن محمد بن سعد بن أبي وقاص، فذكره.\n- وعن عمر بن سعد بن مالك، عن سعد، عن رسول الله -ﷺ-، قال: «لأن يمتلئ جوف أحدكم قيحا حتى يريه، خير من أن يمتلئ شِعرا» .\nأخرجه أحمد (١/١٧٥) (١٥٠٧) قال: حدثنا حسن، قال: حدثنا حماد بن سلمة، عن قتادة، عن عمر بن سعد بن مالك، فذكره.","vol":"5","page":166},{"text":"٣٢٢٣ - (م س) أبو سعيد الخدري - ﵁ - قال: «بينا نحن نسير مع رسول الله - ﷺ- بالعَرْجِ، إذ عرض شاعر يُنْشِدُ، فقال رسولُ الله ⦗١٦٧⦘ ﷺ- خُذوا الشيطان- أو أَمْسِكُوا الشيطان - لأن يمتلئَ جوفُ رجل قيحًا خير له من أن يمتلئَ شِعْرًا» أخرجه مسلم (١) .\nوذكر رزين في كتابه، قال: وزاد النسائي: وساقة، عن عائشة: «هُجِيتُ به» وأنكر ابن معين هذه الزيادة، ولم أجد هذه الزيادة، ولا الحديث بأسْرِهِ في كتاب النسائي الذي قرأته، ولعله قد وقع له في بعض النسخ، فأثبتُّه.\n_________\n(١) رقم (٢٢٥٩) في الشعر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٨) قال: ثنا قتيبة بن سعيد. وفي (٣/٤١) قال: ثنا يونس. ومسلم (٧/٥٠) قال: ثنا قتيبة بن سعيد الثقفي.\nكلاهما (قتيبة، ويونس) قالا: ثنا ليث، عن يزيد بن الهاد، عن يحنس، فذكره.","vol":"5","page":166},{"text":"<span data-type=\"title\" id=toc-634>الفصل الثالث: في استماع النبي - ﷺ - الشِّعر، وإنشاده في المسجد</span>\n٣٢٢٤ - (خ د ت) عائشة - ﵄ -: قالت: كان رسول الله - ﷺ- يضَعُ لحسَّانَ مِنْبرًا في المسجد، يقوم عليه قائمًا يُفاخرُ عن رسول الله - ﷺ-، أو يُنَافِحُ، ويقول رسولُ الله -ﷺ-: «إن الله يُؤيِّدُ حَسَّانَ برُوحِ القُدُس ما نَافَحَ أو فاخَرَ عن رسول الله» أخرجه البخاري.\nوفي رواية أبي داود: فيقومُ عليه يهّجو مَن قال في رسول الله - ﷺ-، وقال رسولُ الله: «رُوحُ القُدُسِ مع حسَّان ما نافحَ عن رسول الله» وأخرجه ⦗١٦٨⦘ الترمذي بنحو الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُنافح): المنافحة: المخاصمة.\n(روح القُدُس): هو جبريل ﵇.\n(يؤيدك): التأييد التقوية، والأيد القوة.\n_________\n(١) لم أره عند البخاري بهذا اللفظ، قال الحافظ في \" الفتح \" بعد أن ساق رواية الترمذي ١ / ٤٥٦: وذكر المزي في \" الأطراف \" أن البخاري أخرجه تعليقًا نحوه وأتم منه، لكني لم أره فيه. اهـ. ورواه أبو داود رقم (٥٠١٥) في الأدب، باب ما جاء في الشعر، والترمذي رقم (٢٨٤٩) في الأدب، باب ما جاء في إنشاد الشعر، ولبعض هذا الحديث شواهد في الصحيحين من حديث البراء بن عازب ﵁. أقول: وقد روى البخاري تعليقًا ١٠ / ٤٥٢ في الأدب، باب هجاء المشركين فقال: وعن هشام بن عروة عن أبيه قال: ذهبت أسب حسان عند عائشة، فقالت: لا تسبه، فإنه كان ينافح عن رسول الله ﷺ، ولعل المصنف يريد رواية البخاري هذه، والله أعلم. وستأتي هذه الرواية في الحديث رقم (٣٢٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٢) قال: حدثنا موسى بن داود. قال: حدثنا ابن أبي الزناد، عن أبيه. (ح) وحدثنا موسى. قال: حدثنا ابن أبي الزناد. عن هشام بن عروة. وأبو داود (٥٠١٥) قال: حدثنا محمد بن سليمان المصيصي. قال: حدثنا ابن أبي الزناد، عن أبيه، وعن هشام. والترمذي (٢٨٤٦) . وفي الشمائل (٢٥٠) قال: حدثنا إسماعيل بن موسى الفزاري وعلي بن حجر، المعنى واحد. قالا: حدثنا ابن أبي الزناد، عن هشام. وفي (٢٨٤٦)، وفي الشمائل (٢٥١) قال: حدثنا إسماعيل بن موسى وعلي بن حجر. قالا: حدثنا ابن أبي الزناد، عن أبيه.\nكلاهما (أبو الزناد عبد الله بن ذكوان، وهشام بن عروة) عن عروة، فذكره.\nوعن عروة، أن حسان بن ثابت كان ممن كثر على عائشة. فسَبَبْتُه. فقالت: يا ابن أختي دعه. فإنه كان ينافح عن رسول الله -ﷺ-.\nأخرجه البخاري (٤/٢٢٥) و(٥/١٥٤) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا عبدة. وفي (٨/٤٤) . وفي «الأدب المفرد» (٨٦٣) قال: حدثنا محمد بن سلام. قال: حدثنا عبدة. ومسلم (٧/١٦٣) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو أسامة. (ح) وحدثناه عثمان بن أبي شيبة. قال: حدثنا عبدة.\nكلاهما (عبدة بن سليمان، وأبو أسامة) عن هشام بن عروة، عن أبيه، فذكره.","vol":"5","page":167},{"text":"٣٢٢٥ - (م) عمرو بن الشريد بن سويد الثقفي عن أبيه قال: «رَدِفْتُ رسول الله - ﷺ- يومًا، فقال: هل معك من شِعْر أُمَيَّةَ بن أبي الصَّلْتِ شيء؟ قلت: نعم، قال: هيهِ (١)، فأنشَدْتُهُ بيتًا، فقال هيهِ، ثم أنشَدْتُهُ ⦗١٦٩⦘ بيتًا، فقال: هيهِ، حتى أنشدته مائةَ بيْت» .\nوفي رواية، قال: «استَنْشَدني رسولُ الله -ﷺ- ...» وذكر نحوه. وزاد: فقال: - يعني: النبيَّ - ﷺ- «إن كادَ لَيُسْلِمُ»، وفي أخرى «فلقد كادَ يُسْلِمُ في شِعْره» . أخرجه مسلم (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": هو بكسر الهاء وإسكان الياء وكسر الهاء الثانية، قالوا: والهاء الأولى بدل من الهمزة، وأصله \" إيه \" وهي كلمة للاستزادة من الحديث المعهود. قال ابن السكيت: هي للاستزادة من حديث أو عمل معهودين، قالوا: وهي مبنية على الكسر، فإن وصلتها نونتها، فقلت: إيه حدثنا، أي: زدنا من هذا الحديث، فإن أردت الاستزادة من حديث غير معهود نونت، فقلت: إيهٍ، لأن التنوين للتنكير، وأما \" إيهًا \" بالنصب، فمعناها: الكف والأمر بالسكوت.\n(٢) رقم (٢٢٥٥) في الشعر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٠٩) قال: حدثنا سفيان، قال: حدثنا إبراهيم بن ميسرة. وأحمد (٤/٣٨٨) قال: حدثنا أبو أحمد، قال: حدثنا عبد الله «يعني ابن عبد الرحمن بن يعلى بن كعب الثقفي الطائفي. وفي (٤/٣٨٩) قال: حدثنا أزهري بن القاسم، قال: حدثنا عبد الله بن عبد الرحمن بن يعلى ابن كعب الطائفي. (ح) وحدثنا روح، قال: حدثنا زكريا بن إسحاق، قال: حدثنا إبراهيم بن ميسرة. والبخاري في «الأدب المفرد» (٧٩٩) قال: حدثنا أبو نعيم، قال: حدثنا سفيان، عن إبراهيم بن ميسرة. وفي (٨٦٩) قال: حدثنا أبو نعيم، قال: حدثنا عبد الله بن عبد الرحمن بن يعلى. ومسلم (٧/٤٨) قال: حدثنا عمرو الناقد، وابن أبي عمر. كلاهما عن ابن عيينة. قال ابن أبي عمر: حدثنا سفيان، عن إبراهيم بن ميسرة. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا المعتمر بن سليمان (ح) وحدثني زهير بن حرب، قال: حدثنا عبد الرحمن بن مهدي. كلاهما عن عبد الله بن عبد الرحمن الطائفي. وابن ماجة (٣٧٥٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عيسى بن يونس، عن عبد الله بن عبد الرحمن بن يعلى. والترمذي في «الشمائل» (٢٤٩) قال: حدثنا أحمد بن منيع، قال: حدثنا مروان بن معاوية، عن عبد الله بن عبد الرحمن الطائفي. والنسائي في «عمل اليوم والليلة» (٩٩٨) قال: أخبرنا عبد الجبار بن العلاء بن عبد الجبار العطار، وعمران بن يزيد بن أبي جميل الدمشقي، عن سفيان، عن إبراهيم بن ميسرة.\nكلاهما (إبراهيم بن ميسرة، وعبد الله بن عبد الرحمن الطائفي) عن عمرو بن الشريد، فذكره.\n* أخرجه أحمد (٤/٣٩٠) . ومسلم (٧/٤٨) قال: حدثنيه زهير بن حرب، وأحمد بن عبدة.\nثلاثتهم (أحمد بن حنبل، وزهير، وأحمد بن عبدة) عن سفيان بن عيينة، عن إبراهيم بن ميسرة، عن عمرو بن الشريد، أو يعقوب بن عاصم، عن الشريد، فذكره.\n(*) زاد عبد الله بن عبد الرحمن الطائفي في روايته: «قال: إن كاد ليسلم» . وفي رواية عبد الرحمن بن مهدي، عنه: قال: «فلقد كاد يسلم في شعره» .","vol":"5","page":168},{"text":"٣٢٢٦ - (ت) جابر بن سمرة - ﵁ - قال: «جالَسْتُ النَّبيَّ - ﷺ- أكثرَ من مائةِ مَرَّة، فكان أَصحابُه يتناشَدُون الشِّعْرَ، وَيَتَذَاكَرُونَ أشياءَ من أمر الجاهلية وهو ساكت، فربما تَبَسَّمَ معهم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٥٤) في الأدب، باب ما جاء في إنشاد الشعر من حديث شريك عن سماك عن جابر بن سمرة، قال الترمذي: وقد رواه زهير عن سماك أيضًا. أقول: وهو حديث حسن، وقال الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٨٥٠) قال: ثنا علي بن حجر، قال: نا شريك، عن سماك، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح. وقد رواه زهير عن سماك أيضا.","vol":"5","page":169},{"text":"٣٢٢٧ - (خ م د س) أبو هريرة - ﵁ - أنَّ عمرَ «مَرَّ بحسَّانَ وهو يُنْشِدُ الشِّعْرَ في المسجد، فَلَحظَ إليه شزرًا، فقال: قد كنتُ أنشِدُ فيه وفيه من هو خير منك، ثم التفت إلى أبي هريرة، فقال أنْشُدُكَ الله: أَسمعْتَ رسول الله - ﷺ- يقول: أَجِبْ عنِّي، اللهمَّ أيِّدْهُ بروح القُدس؟ فقال: اللهم نعم» . أخرجه البخاري ومسلم. وأخرجه أبو داود عن ابن المسيب مرسلًا، إلى قوله: «خير منك» . وأخرجه عن ابن المسيب عن أبي هريرة، إلى قوله: «خير منك» . وزاد: «فخَشِيَ أن يَرْمِيَهُ برسول الله - ﷺ- فأجازَهُ» . ⦗١٧٠⦘ وأخرجه النسائي عن ابن المسيب مرسلًا بتمامه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنْشُدُك): أي أسألك.\n_________\n(١) رواه البخاري ١٠ / ٤٥٣ في الأدب، باب هجاء المشركين، وفي المساجد، باب الشعر في المسجد، وفي بدء الخلق، باب ذكر الملائكة، ومسلم رقم (٢٤٨٥) في فضائل الصحابة، باب فضائل حسان بن ثابت، وأبو داود رقم (٥٠١٣) و(٥٠١٤) في الأدب، باب ما جاء في الشعر، والنسائي ٢ / ٤٨ في المساجد، باب الرخصة في إنشاد الشعر الحسن في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن سعيد بن المسيب قال: «مر عمر في المسجد وحسان ينشد فقال: كنت أنشد فيه وفيه من هو خير منك. ثم التفت إلى أبي هريرة، فقال: أنشدك بالله أسمعت رسول الله -ﷺ- يقول: أجب عني، اللهم أيده بروح القدس؟ قال: نعم» .\nأخرجه الحميدي (١١٠٥) وأحمد (٥/٢٢٢) قالا: حدثنا سفيان بن عيينة. وفي (٥/٢٢٢) قال أحمد: حدثنا أبو كامل، قال: حدثنا إبراهيم، يعني ابن سعد، وفي (٢/٢٦٩) و(٥/٢٢٢) وقال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والبخاري (٤/١٣٦) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٧/١٦٣) قال: حدثناه إسحاق بن إبراهيم، ومحمد بن رافع، وعبد بن حميد، عن عبد الرزاق، قال: أخبرنا معمر. وأبو داود (٥٠١٣) قال: حدثنا ابن أبي خلف، وأحمد بن عبدة، قالا: حدثنا سفيان بن عيينة. والنسائي (٢/٤٨)، وفي «عمل اليوم والليلة» (١٧١) . وفي الكبرى (٧٠٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان. وفي الكبرى أيضا «تحفة الأشراف» (٣٤٠٢) عن محمد بن منصرر، عن سفيان. (ح) وعن يونس بن عبد الأعلى، عن ابن وهب، عن يونس بن يزيد. (ح) وعن محمد بن إسماعيل بن إبراهيم، عن سليمان بن داود الهاشمي، عن إبراهيم بن سعد. (ح) وعن محمد بن علي بن حرب، عن محرز بن الوضاح، عن إسماعيل بن أمية. وابن خزيمة (١٣٠٧) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان.\nخمستهم - سفيان، وإبراهيم، ومعمر، ويونس، وإسماعيل - عن الزهري، عن سعيد بن المسيب، فذكره.\nرواية ابن أبي خلف، وأحمد بن عبدة، وإبراهيم بن سعد: ليس فيها استشهاد حسان بأبي هريرة.\n- وعن أبي هريرة أن عمر مر بحسان وهو ينشد الشعر في المسجد فلحظ إليه فقال: «قد كنت أنشد وفيه من هو خير منك. ثم التفت إلى أبي هريرة، فقال: أنشدك الله أسمعت رسول الله -ﷺ- يقول: أجب عني، اللهم أيده بروح القدس؟ قال: اللهم نعم» .\n١- أخرجه مسلم (٧/١٦٢) قال: حدثنا عمرو الناقد، وإسحاق بن إبراهيم، وابن أبي عمر. وابن خزيمة (١٣٠٧) قال: حدثنا عبد الجبار بن العلاء. (ح) وحدثناه الحسن بن الصباح البزار، وسعيد بن عبد الرحمن.\nستتهم (عمرو، وإسحاق، وابن أبي عمر، وعبد الجبار، والحسن، وسعيد) عن سفيان بن عيينة.\n٢ - وأخرجه أبو داود (٥٠١٤) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، مختصر.\nكلاهما - سفيان، ومعمر - عن الزهري، عن سعيد، عن أبي هريرة، فذكره.\n- وعن أبي سلمة بن عبد الرحمن بن عوف أنه سمع حسان بن ثابت الأنصاري يستشهد أبا هريرة أنشدك الله هل سمعت النبي -ﷺ- يقول يا حسان أجب عن رسول الله -ﷺ-، اللهم أيده بروح القدس؟ قال أبو هريرة: نعم.\nأخرجه البخاري (١/١٢٢) و(٨/٤٥) قال: حدثنا أبو اليمان الحكم بن نافع، قال: أخبرنا شعيب. وفي (٨/٤٥) قال: وحدثنا إسماعيل، قال: حدثني أخي، عن سليمان، عن محمد بن أبي عتيق. ومسلم (٧/١٦٣) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو اليمان قال: أخبرنا شعيب. والنسائي في «عمل اليوم والليلة» (١٧٢) قال: أخبرني عمران بن بكار. قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي الكبرى «تحفة الأشراف» (٣٤٠٢) عن محمد بن جبلة الرافقي، عن أحمد بن عبد الملك، عن عتاب بن بشير، عن إسحاق بن راشد (ح) وعن محمد بن جبلة، عن محمد بن موسى بن أعين، قال: أصبت في كتاب أبي عن إسحاق بن راشد.\nثلاثتهم - شعيب، وابن أبي عتيق، وإسحاق - عن الزهري، عن أبي سلمة بن عبد الرحمن، فذكره.\n- وعن يحيى بن عبد الرحمن قال: «مر عمر على حسان وهو ينشد الشعر في المسجد، فقال: في مسجد رسول الله -ﷺ- تنشد الشعر؟ قال: كنت أنشد وفيه من هو خير منك، أو كنت أنشد فيه، وفيه من هو خير منك» .\nأخرجه أحمد (٥/٢٢٢) قال: حدثنا يعلى، قال: حدثنا محمد بن عمرو، عن يحيى بن عبد الرحمن فذكره.\n- وعن البراء بن عازب، قال: سمعت حسان بن ثابت يقول: «قال لي رسول الله -ﷺ- اهجهم - أو هاجهم - (يعني المشركين) وجبريل معك» .\nأخرجه النسائي في الكبرى ورقة (٧٩ - أ) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد «يعني ابن زريع» قال: حدثنا شعبة، عن عدي بن ثابت، قال: حدثنا البراء بن عازب، فذكره.","vol":"5","page":169},{"text":"٣٢٢٨ - (ت س) أنس بن مالك - ﵁ - «أن رسول الله - ﷺ- دخل مكة في عُمْرة القضاء وعبد الله بن رَوَاحة يمشي بين يديه، ويقول:\nخلوا بني الكُفَّارِ عنْ سبيلِهِ (١) ... اليوْمَ نَضْرِبكمْ (٢) على تَنزِيلِهِ\nضَرْبًِا يُزِيلَُ الهَامَ عن مَقِيلِهِ (٣) ... وَيُذْهِلُ الخليلَ عن خَلِيلِهِ\nفقال له عمر: يا ابن رَوَاحة، بين يدي رسول الله -ﷺ-، وفي حَرَمِ الله تقول الشِّعْرَ؟ فقال رسولُ الله: خلِّ عنه يا عمرُ، فَلَهِيَ أسرعُ فيهم من نَضْحِ النَّبْل» . أخرجه الترمذي والنسائي (٤) . ⦗١٧١⦘\nقال الترمذي: وقد روي في غير هذا الحديث: «أن النبيَّ - ﷺ- دخلَ [مكةَ] في عُمرة القضاء، وكعْبُ بن مالك بين يديه» وهذا أصح عند بعض أهل الحديث، لأن عبد الله بن رَوَاحةَ قُتِلَ يومَ مُؤتَةَ، وإنما كانت عمرة القضاء بعد ذلك (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَضْرِبْكم): قد جاء نضربكم في الشعر ساكن الباء، وليس بمجزوم، وهذا جائز في ضرورة الشعر: أن يسكَّن المتحرك، ويحرك الساكن.\n(الهام عن مقيله): الهام جمع هامة، وهي أعلى الرأس وفيه الناصية والمفرق. ومقيله: موضعه، نقلًا من موضع القائلة للإنسان.\n(نَضْح النبل): نضحته بالنبل: إذا رميت به.\n_________\n(١) أي سبيل رسول الله ﷺ.\n(٢) بإسكان الباء لضرورة الشعر، وهي لغة قرئ بها في المشهور كما قال الحافظ.\n(٣) أي: عن موضعه.\n(٤) رواه الترمذي رقم (٢٨٥١) في الأدب، باب ما جاء في إنشاد الشعر، والنسائي ٥ / ٢٠٢ في الحج، باب إنشاد الشعر في الحرم والمشي بين يدي الإمام، من حديث عبد الرزاق، عن جعفر بن سليمان، عن ثابت، عن أنس، وقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه، وقد روى عبد الرزاق هذا الحديث أيضًا عن معمر عن الزهري عن أنس نحو هذا.\n(٥) قال الحافظ في \" الفتح \" ٧ / ٣٨٤ في المغازي، باب عمرة القضاء بعد نقل كلام الترمذي هذا ما لفظه: هو ذهول شديد، وغلط مردود، وما أدري كيف وقع الترمذي في ذلك مع وفور معرفته، ومع أن في قصة عمرة القضاء اختصام جعفر وأخيه علي وزيد بن حارثة في بنت حمزة، وجعفر قتل هو وزيد وابن رواحة في موطن واحد، وكيف يخفى عليه - أعني الترمذي - مثل هذا، ثم وجدت عن بعضهم أن الذي عند الترمذي من حديث أنس أن ذلك كان في فتح مكة، فإن كان كذلك اتجه اعتراضه، لكن الموجود بخط الكروخي راوي الترمذي ما تقدم، والله أعلم، وقد صححه ابن حبان من الوجهين، وعجيب من الحاكم كيف لم يستدركه مع أن الوجه الأول على شرطهما، ومن الوجه الثاني على شرط مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١٢٥٧) والترمذي (٢٨٤٧) وفي الشمائل (٢٤٦) قال: حدثنا إسحاق بن منصور. والنسائي (٥/٢٠٢) قال: أخبرنا أبو عاصم خشيش بن أصرم. وفي (٥/٢١١) قال: أخبرنا محمد بن عبد الملك بن زنجويه. وابن خزيمة (٢٦٨٠) قال: حدثنا محمد بن يحيى.\nخمستهم - عبد بن حميد، وإسحاق، وخشيش، وابن زنجويه، ومحمد بن يحيى - عن عبد الرزاق، قال: أخبرنا جعفر بن سليمان قال: حدثنا ثابت، فذكره.","vol":"5","page":170},{"text":"٣٢٢٩ - (خ م) أنس بن مالك - ﵁ - قال: «كان ⦗١٧٢⦘ رسولُ الله - ﷺ- في بعض أسفَارِهِ وغلام أسودُ يقال له: أنجَشَةُ يَحْدُو، فقال له رسول الله - ﷺ- وَيْحَكَ يا أَنجشةُ، رُوَيْدَكَ سَوقكَ بالقَوَارير» .\nقال أبو قِلابة: يعني النِّساءَ، وفي رواية، قال: «كان للنبيُّ - ﷺ- حاد يقال له: أنجشة، وكان حسنَ الصَّوت، فقال له النبيُّ - ﷺ- رُويْدَك يا أنجشةُ، لا تَكْسِر القوارير» . قال قتادة: يعني ضعَفَة النساء، أخرجه البخاري ومسلم.\nوللبخاري: قال: كانت أمُّ سُليم في الثِّقلِ، وأَنجشةُ غلامُ النبي - ﷺ- يسوقُ بهنَّ، فقال النبيُّ - ﷺ-: «يا أَنْجشُ، رويدكَ سوْقكَ بالقوارير» .\nزاد مسلم: قال أبو قِلابة: «تكلَّم رسولُ الله - ﷺ- بكلمةٍ لو تكلَّم بها بعضكم لَعِبْتُموها عليه» . وللبخاري أيضًا قال: كان النبيُّ - ﷺ- في مَسِير، فحدا الحادي، فقال النبيُّ - ﷺ- «أرْفق يا أنجشةُ ويحك بالقوَارير (١)» .\nولمسلم بنحو الأولى، ولم يذكر «حَسَنَ الصوتَ» . وله في أخرى، قال: «كانت أم سُلَيْم مع نساءِ النبيِّ - ﷺ-، ويسوقُ بهن سَوَّاق، فقال نبيُّ الله - ﷺ ⦗١٧٣⦘ يا أنجشةُ، رويدكَ سوقَكَ بالقوارير» . أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رويدك سَوقَك بالقوارير): رويدك بمعنى أمهل وتأن وارفق. قد جاء في الحديث أنه أراد بالقوارير النساء، وشبههن بالقوارير لأنه أقل شيء يؤثر فيهن. كما أن أقل شيء من الحداء والغناء يؤثر في النساء، أو أراد: أن النساء لا قوة لهن على سرعة السير، والحداء مما يهيج الإبل، ويبعثها على السير وسرعته، فيكون ذلك إضرارًا بالنساء اللواتي عليهن.\n_________\n(١) قال الحافظ في \" الفتح \" القوارير: جمع قارورة وهي الزجاجة، سميت بذلك لاستقرار الشراب فيها وكنى عن النساء بالقوارير لرقتهن وضعفهن عن الحركة، وللطافتهن.\n(٢) رواه البخاري ١٠ / ٤٥٦ في الأدب، باب ما يجوز من الشعر والرجز والحداء، وباب ما جاء في قول الرجل: ويلك، وباب من دعا صاحبه فنقص من اسمه حرفًا، وباب المعاريض مندوحة عن الكذب، ومسلم رقم (٢٣٢٣) في الفضائل، باب رحمة النبي ﷺ النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٨٦) . والبخاري (٨/٤٤) . وفي «الأدب المفرد» (٢٦٤) قال: حدثنا مسدد. ومسلم (٧/٧٨) قال: حدثنا عمرو الناقد، وزهير بن حرب. أربعتهم - أحمد، ومسدد، والناقد، وزهير -عن إسماعيل بن إبراهيم بن علية.\n٢ - وأخرجه أحمد (٣/٢٧٧) قال: حدثنا يونس. وعبد بن حميد (١٣٤٢) . والبخاري (٨/٥٨) قالا: «عبد، والبخاري» حدثنا سليمان بن حرب. والبخاري (٨/٤٦) قال: حدثنا مسدد. ومسلم (٧/٧٨) قال: حدثنا أبو الربيع العتكي، وحامد بن عمر، وقتيبة، وأبو كامل. والنسائي في «عمل اليوم والليلة» (٥٢٥) قال: أخبرنا قتيبة بن سعيد. سبعتهم (يونس، وسليمان، ومسدد، وأبو الربيع، وحامد، وقتيبة، وأبو كامل) عن حماد بن زيد.\n٣ - وأخرجه البخاري (٨/٥٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب.\nثلاثتهم - إسماعيل، وحماد، ووهيب- عن أيوب، عن أبي قلابة، فذكره.\n-وعن ثابت، عن أنس بن مالك «أن النبي -ﷺ- كان في مسير له، فكان حاد يحدو بنسائه، أو سائق، قال: فكان نساؤه يتقدمن بين يديه، فقال: يا أنجشة ويحك، ارفق بالقوارير» .\n١ - أخرجه أحمد (٣/١٧٢) قال: حدثنا محمد بن جعفر. وفي (٣/١٨٧) و(٢٠٢) قال: حدثنا حجاج. والبخاري (٨/٥٨) . وفي «الأدب المفرد» (٨٨٣) قال: حدثنا آدم. والنسائي في «عمل اليوم والليلة» (٥٢٨) قال: أخبرنا عمرو بن علي، قال: حدثنا محمد بن جعفر،. ثلاثتهم - ابن جعفر، وحجاج، وآدم - عن شعبة.\n٢ - وأخرجه أحمد (٣/٢٢٧) قال: حدثنا يونس، وفي (٣/٢٥٤) قال: حدثنا أبو كامل. وفي (٣/٢٨٥) قال: حدثنا عفان. وعبد بن حميد (١٣٤٢) . والبخاري (٨/٥٨) قالا: حدثنا سليمان بن حرب. والبخاري (٨/٤٦) قال: حدثنا مسدد. ومسلم (٧/٧٨) قال: حدثنا أبو الربيع العتكي وحامد بن عمر، وأبو كامل. سبعتهم - يونس، وأبو كامل، وعفان، وابن حرب، ومسدد، وأبو الربيع، وحامد- عن حماد بن زيد.\n٣ - وأخرجه عبد بن حميد (١٣٤٣) قال: حدثني سليمان بن حرب. والبخاري في «الأدب المفرد» (١٢٦٤) قال: حدثنا موسى بن إسماعيل. كلاهما - سليمان، وموسى - عن حماد بن سلمة.\nثلاثتهم - شعبة، وحماد بن زيد، وحماد بن سلمة - عن ثابت، فذكره.\nوعن قتادة، قال: حدثنا أنس بن مالك، قال: «كان للنبي -ﷺ- حاد يقال له أنجشة، وكان حسن الصوت، فقال له النبي -ﷺ-: رويدك يا أنجشة لا تكسر القوارير» .\n١ - أخرجه أحمد (٣/٢٥٢) قال: حدثنا عفان. وبهز. والبخاري (٨/٥٨) قال: حدثنا إسحاق، قال: أخبرنا حبان. ومسلم (٧/٧٩) . والنسائي في «عمل اليوم والليلة» (٥٢٧) كلاهما عن محمد بن المثنى قال: حدثني عبد الصمد. أربعتهم (عفان، وبهز، وحبان، وعبد الصمد) عن همام بن يحيى.\n٢ - وأخرجه مسلم (٧/٧٩) قال: حدثنا ابن بشار، قال: حدثنا أبو داود. والنسائي في «عمل اليوم والليلة» (٥٢٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا معاذ بن هشام. كلاهما - أبو داود، ومعاذ - عن هشام الدستوائي.\nكلاهما - همام، وهشام - عن قتادة، فذكره.\n-وعن سليمان التيمي، قال: حدثنا أنس بن مالك، قال: «كانت أم سليم مع أزواج النبي -ﷺ- وهن يسوق بهن سواق، فقال له النبي -ﷺ-: «يا أنجشة رويدك بالقوارير» .\nأخرجه الحميدي (١٢٠٩) . وأحمد (٣/١١١) قالا: حدثنا سفيان. وفي (٣/١١٧) قال أحمد: حدثنا يحيى. وفي (٣/١٧٦) قال: حدثنا إسماعيل. ومسلم (٧/٧٩) قال: حدثنا يحيى بن يحيى (ح) وحدثنا أبو كامل. قال يحيى: أخبرنا، وقال أبو كامل: حدثنا يزيد بن زريع. والنسائي في «عمل اليوم والليلة» (٥٢٩) قال: أخبرنا قتيبة، ومحمد بن منصور، قالا: حدثنا سفيان.\nأربعتهم (سفيان بن عيينة، ويحيى بن سعيد، وإسماعيل بن علية، ويزيد) عن سليمان التيمي، فذكره.\nوعن حميد، عن أنس، قال: «كان رجل يسوق بأمهات المؤمنين، يقال له أنجشة، فاشتد في السياقة، فقال له رسول الله -ﷺ-: يا أنجشة رويدك سوقا بالقوارير» .\nأخرجه أحمد (٣/١٠٧) قال: حدثنا ابن أبي عدي، عن حميد، فذكره.\n-وعن زرارة بن أبي الخلال العتكي، قال: سمعت أنس بن مالك يحدث، أن رسول الله -ﷺ- قال: «يا أنجشة كذاك سيرك بالقوارير» .\nأخرجه أحمد (٣/٢٠٦) قال: حدثنا روح بن عبادة قال: حدثنا زرارة، فذكره.","vol":"5","page":171},{"text":"٣٢٣٠ - (خ) الهيثم بن أبي سنان أنه سمع أبا هريرة في قصصه يذْكُرُ النبيَّ - ﷺ-، يقول: «إن أخًا لكم لا يقول الرَّفثَ - يعني بذاك - ابن رواحة» قال:\nأتَانَا رسولُ الله يَتْلُو كتابَهُ ... إذا انشَقَّ معرُوف من الفجر ساطِعُ\nأَرَانا الهُدى بعد العمى، فقُلوبُنا ... به موقِنَات أنَّ ما قال وَاقِعُ\nيَبِيتُ يُجافي جَنْبَهُ عن فِرَاشِهِ ... إذا استثْقَلَتْ بالكافِرين المضاجعُ\nأخرجه البخاري (١) . ⦗١٧٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرَّفَث): الفُحش في القول.\n_________\n(١) ١٠ / ٤٥٢ في الأدب، باب هجاء المشركين، وفي التهجد، باب فضل من تعار من الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢ / ٦٨) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث. وفي (٨/٤٤) قال: حدثنا أصبغ. قال: أخبرني عبد الله بن وهب.\nكلاهما - الليث، وابن وهب - عن يونس. عن ابن شهاب. أن الهيثم بن أبي سنان أخبره، فذكره. وبنحوه أخرجه أحمد (٣/٤٥١) قال: ثنا يعمر بن بشر. قال: ثنا عبد الله. قال: نا يونس عن الزهري. قال: سمعت سنان بن أبي سنان. فذ كره.","vol":"5","page":173},{"text":"<span data-type=\"title\" id=toc-635>الفصل الرابع: في أمر النبي - ﷺ - بهجاء المشركين</span>\n٣٢٣١ - (خ م) البراء بن عازب - ﵁ - أن رسولَ الله - ﷺ- قال يوم قرَيظةَ لحسَّانَ: «أُهْجُ المُشْرِكين، فإنَّ جبريل معك» . وفي رواية قال: «اهجهُمْ - أو هاجهِمْ - وجبريلُ معك» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٥٣ في الأدب، باب هجاء المشركين، وفي بدء الخلق، باب ذكر الملائكة، وفي المغازي، باب مرجع النبي ﷺ من الأحزاب، ومسلم رقم (٢٤٨٦) في فضائل الصحابة، باب فضائل حسان بن ثابت ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢٨٦، ٣٠٣) قال: حدثنا أبو معاوية. و«النسائي» في الكبرى «تحفة الأشراف» (١٧٩٤) عن أحمد بن حفص بن عبد الله. عن أبيه، عن إبراهيم بن طهمان.\nكلاهما - أبو معاوية، وإبراهيم - عن الشيباني.\n٢- وأخرجه أحمد (٤/٢٩٩) قال: حدثنا وكيع. وفي (٢/٢٠٣) قال: حدثنا محمد بن جعفر، وبهز. وفيه (٤/٣٠٢) قال: حدثنا عفان. و«البخاري» (٤/١٣٦) قال: حدثنا حفص بن عمر. وفي (٥/١٤٤) قال:حدثنا حجاج بن منهال. وفي (٨/٤٥) قال: حدثنا سليمان بن حرب. و«مسلم» (٧/١٦٣) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثنيه زهير بن حرب، قال: حدثنا عبد الرحمن (ح) وحدثني أبو بكر بن نافع، قال: حدثنا غندر (ح) وحدثنا ابن بشار، قال: حدثنا محمد بن جعفر، وعبد الرحمن. و«النسائي» في الكبرى «تحفة الأشراف» (١٧٩٤) عن حميد بن مسعدة. عن سفيان بن حبيب. عشرتهم -وكيع، وابن جعفر (غندر)، وبهز،وعفان، وحفص وحجاج، وسليمان، ومعاذ، وعبد الرحمن بن مهدي، وسفيان - عن شعبة.\nكلاهما - الشيباني وشعبة - عن عدي بن ثابت،فذكره. وعن أبي إسحاق عن البراء بن عازب، قال: «قال رسول الله -ﷺ- لحسان بن ثابت: اهج المشركين فإن روح القدس معك» .\nأخرجه أحمد (٤/٢٩٨) قال: حدثنا يحيى بن آدم. وفي (٤/٣٠١) قال: حدثنا حسن. و«النسائي» في الكبرى «تحفة الأشراف» (١٨٢٢) عن أحمد بن سليمان بن يحيى بن آدم.\nكلاهما (يحيى، وحسين) وإسرائيل، عن أبي إسحاق، فذكره.","vol":"5","page":174},{"text":"٣٢٣٢ - (خ م) عائشة - ﵂ -: قالت: استأذنَ حسَّانُ بنُ ثابت رسولَ الله - ﷺ- في هِجاء المشركين، فقال رسولُ الله - ﷺ-: «فكيف بِنَسَبي؟ فقال حسانُ: لأسلَّنَّكَ منهم كما تُسَلُّ الشَّعرَةُ من العجين» .\nوفي رواية قال عروة: «ذهبتُ أسُبُّ حسَّانَ عند عائشة، فقالت: لا تَسُبَّه، فإنه كان يُنَافِحُ عن رسول الله - ﷺ-» .\nوفي رواية «أن حسَّان بن ثابت كان ⦗١٧٥⦘ ممن كَبُرَ (١) على عائشة، فسَبَبْتُه، فقالت: يا ابن أختي، دَعْهُ ...» وذكر باقي الحديث.\nوفي رواية، قالت: قال حسان: يا رسول الله، ائذن لي في أبي سفيان، قال: كيف بقرَابتي منه؟ قال: والذي أكرمَكَ، لأُسلَّنَّكَ كما تُسَلُّ الشَّعْرَة من الخمير، فقال حسان:\nوإنَّ سَنَامَ المجدِ من آلِ هَاشِم ... بنُو بَيْتِ مَخْزُوم، وَوَالِدُكَ العَبْدُ (٢)\nقصيدتَهُ هذه. أخرجه البخاري ومسلم.\nوفي رواية لمسلم أن رسول الله - ﷺ- قال: اهجُوا قريشًا، فإنه أشدُّ عليها من رَشْقِ النَّبل، فأرسل إلى ابن رَوَاحةَ، فقال: اهّجهُمْ، فلم يُرْضِ، فأرسلَ ⦗١٧٦⦘ إلى كعب ابن مالك، ثم أرسل إلى حسان بن ثابت، فلما دخل عليه قال حسانُ: قد آن لكم أن تُرْسِلوا إلى هذا الأسدِ الضَّاربِ بِذَنَبِهِ، ثم أدْلَعَ لسانه، فجعل يُحرِّكُه، فقال: والذي بعثك بالحق، لأفرينَّهُمْ بلساني فرْيَ الأديم، فقال رسول الله -ﷺ-: لا تَعْجلْ فإن أَبا بكر أعلمُ قريش بأَنسابها، وإن لي فيهم نَسَبًا، حتى يُلَخِّصَ لك نسَبي، فأتاه حسان، ثم رجع، فقال: والذي بعثك بالحق، لأسُلَّنَّكَ منهم كما تُسَلُّ الشعرة من العجين، قالت عائشة: فسمعتُ رسولَ الله - ﷺ- يقول لحسان إن رُوحَ القُدُس لا يزال يُويِّدُكَ ما نَافحتَ عن الله ورسوله، وقالت عائشة: سمعت رسول الله - ﷺ- يقول: يقول: هَجاهُم حسان، فشَفى واشْتَفى، قال حسان:\nهَجَوْتَ محمدًا فأجبْتُ عنه ... وعندَ الله في ذاكَ الجَزَاءُ\nهَجوتَ محمدًا برًّا تقيًّا (٣) ... رسولَ الله شيمتهُ الوَفَاءُ\nفإن أَبي وَوَالدَهُ وعِرضي ... لِعِرْضِ محمدٍ منكم وقَاءُ\nثَكِلْتُ بُنَيَّتي إن لم تَرَوْهَا ... تُثِيرُ النَّقْعَ من كَنَفي كَداءُ\nيُبَارِينَ الأعنَّةَ مُصْعِدَات ... على أَكتافِها الأسَلُ الظِّماءُ\nتَظَلُّ جِيَادُنا مُتَمَطِّرَات ... تُلَطِّمُهُنَّ بالْخُمُرِ النِّسَاءُ ⦗١٧٧⦘\nفإنْ أَعْرَضْتُمُ عنا اعْتَمَرنا ... وكَان الفَتْحُ، وَانكَشَف الغِطَاءُ\nوإلا فَاصْبِرُوا لِضِرَابِ (٤) يَوْم ... يُعِزُّ الله فيه من يشاءُ\nوقال الله: قد أرْسَلْتُ عبدًا ... يقولُ الحقَّ، ليس به خفاءُ\nوقال الله: قد يَسَّرتُ جندًا ... هُمُ الأنصارُ عُرْضتها اللِّقَاءُ\nتَلاقى كلَّ يوم من مَعَدّ (٥) ... سِبَاب، أَوقتال، أو هِجاءُ\nفَمَنْ يَهْجُوا رَسولَ الله منكم ... ويَمدَحُه وَينصُرُهُ سَوَاءُ\nوجبريل رسولُ الله فينا ... وروُحُ القُدْسِ ليس له كِفاءُ (٦)\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كَبُرَ على عائشة): أراد بقوله: «كبر على عائشة» من قوله تعالى: ﴿والذي تولَّى كِبْرَه منهم له عذاب عظيم﴾ [النور: ١١] .\n(سنام المجد): سنام كل شيء: أعلاه، والمجد: الشرف والعلاء والفخر والسؤدد، وما أشبهه.\n(رَشْق النبل): الرَّشْق: البرمي، وهو بالفتح: المصدر، تقول: ⦗١٧٨⦘ رشقته رشقًا. وبالكسر: الوجه من الرمي: إذا رموا بأجمعهم. قالوا: رمينا رِشقًا.\n(أدلع): دلع لسانه وأدلعه إذا أخرجه، ودلع لسانه يتعدَّى ولا يتعدى.\n(لأفرينَّهم فري الأديم): أفريت الشيء، إذا قطعته على جهة الإفساد، فإذا فعلته على جهة الإصلاح قلت: فريته، وفري الأديم قطع الجزار إياه.\n(برًّا): البر: الصادق.\n(حنيفًا): الحنيف: المائل عن الأديان إلى الإسلام.\n(تثير النقع): النقع: الغبار: وإثارته: نشره وإظهاره في الحق.\n(كَداء): الممدود - بفتح الكاف-: هو بأعلى مكة عند المقبرة، وتسمى الناحية: المعلى، وهنالك المحصَّب، وليس بمحصَّب مِنى، وكان باب بني شيبة بإزائه، وكُدى - بالقصر والضم مصروفًا -: هو بأسفل مكة، وهو بقرب شعب الشافعيين وابن الزبير، عند قُعيقعان، وهنالك موضع آخر يقال له: كُدَي، مصغرًا، وإنما هو لمن خرج من مكة إلى اليمن، فهو في طريقه، وليس من هذين المقدمين في شيء.\n(يُبارين الأعنة): المباراة: المجاراة والمسابقة.\n(الأسل الظِّماء) الأسل: الرماح، وهو في الأصل: نبات له أغصان ⦗١٧٩⦘ دقاق طوال. والظِّماء: جمع ظامئ، وهو العطشان، جعل الرماح عطاشًا إلى ورود الدماء استعارة، فهي إلى ذلك أسرع، كمسارعة العطشان إلى ورود الماء.\n(متمطِّرات): مَطر الفرس يمطُر مَطرًا ومُطورًا: إذا أسرع، وتمطَّر تمطُّرًا: مثله.\n(عُرْضَتها) يقال: فلان: عُرْضَة لكذا: إذا كان مستعدًّا له، متعرضًا له.\n_________\n(١) كذا بالأصل بالباء الموحدة، وشرحها بأنه مأخوذ من قول الله ﴿والذي تولى كبره منهم﴾ لكن في \" صحيح مسلم \" (كثر) بالثاء المهملة مشددة مفتوحة.\n(٢) وبعد هذا البيت بيت لم يذكره البخاري ومسلم، وبذكره تتم الفائدة والمراد، وهو:\nومن وَلَدَتْ أبناءُ زُهْرةَ مِنْهُمُ ... كرَامٌ ولم يَقْرَبْ عَجَائِزكَ المجدُ\nوالمراد ببيت مخزوم: فاطمة بنت عمرو بن عائذ بن عمران بن مخزوم أم عبد الله والزبير وأبي طالب بني المطلب، والمراد بأبي سفيان المهجو في الحديث: أبو سفيان بن الحارث بن عبد المطلب، وهو ابن عم رسول الله ﷺ وكان يؤذي النبي ﷺ والمسلمين في ذلك الوقت، ثم أسلم وحسن إسلامه.\nوقوله: ولدت أبناء زهرة منهم، مراده: هالة بنت وهب بن عبد مناف أم حمزة وصفية، وأما قوله في البيت الأول: ووالدك العبد، فهو سب لأبي سفيان بن الحارث، ومعناه أن أم الحارث ابن عبد المطلب والد أبي سفيان هذا: هي سمية بنت موهب، وموهب غلام لبني عبد مناف، وكذا أم أبي سفيان بن الحارث كانت كذلك، وهو مراده بقوله: ولم يقرب عجائزك المجد.\n(٣) وفي كثر من نسخ مسلم: حنيفًا، وفي ديوان حسان بشرح البرقوقي: هجوت مباركًا برًا حنيفًا.\n(٤) في \" ديوان حسان \": لجلاد يوم.\n(٥) في \" صحيح مسلم \" والديوان: لنا في كل يوم من معد.\n(٦) رواه البخاري ١٠ / ٤٥٢ في الأدب، باب هجاء المشركين، وفي الأنبياء، باب من أحب أن لا يسب نسبه، وفي المغازي، باب غزوة أنمار، ومسلم رقم (٢٤٨٧) و(٢٤٨٩) و(٢٤٩٠) في فضائل الصحابة، باب فضائل حسان بن ثابت ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٢٥) و٥/١٥٤) قال: حدثنا عثمان بن أبي شيبة قال: حدثنا عبدة. وفي (٨/٤٤)، وفي الأدب المفرد (٨٦٢) قال: حدثنا محمد بن سلام. قال: حدثنا عبدة. و«مسلم» (٧/١٦٤) قال: حدثنا يحيى بن يحيى. قال: أخبرنا يحيى بن زكريا. (ح) وحدثنا عثمان بن أبي شيبة. قال: حدثنا عبدة.\nكلاهما (عبدة بن سليمان، ويحيى بن زكريا) عن هشام بن عروة، عن أبيه، فذكره.\nوالرواية الثانية أخرجها مسلم (٧/١٦٤) قال: حدثنا عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني خالد بن يزيد. قال: حدثني سعيد بن أبي هلال، عن عمارة بن غزية. عن محمد بن إبراهيم. عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"5","page":174},{"text":"<span data-type=\"title\" id=toc-636>الفصل الخامس: فيما تمثل به النبي - ﷺ - من الشِّعر</span>\n٣٢٣٣ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «أصْدَقُ كلمةِ قالها شاعر كلمةُ لَبيد»: «ألا كّلُّ شيء ما خَلا الله باطل»، وكادَ ابنُ أبي الصَّلْتِ يُسْلِمُ.\nوفى رواية، قال: «أشعَرُ كلمة تَكلَّمتْ بها العربُ: كلمةُ لَبِيد: ألا كل شيء ما خلا الله باطل» . أخرجه البخاري ومسلم.\nوفي رواية الترمذي: «أشْعَرُ كلمة تكلَّمتْ بها العربُ: كلمةُ لبيدِ: ألا ⦗١٨٠⦘ كلُّ شيء ما خلا الله باطلُ» (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٤٨ في الأدب، باب ما يجوز من الشعر والرجز والحداء، وفي فضائل أصحاب النبي ﷺ، باب أيام الجاهلية، وفي الرقاق، باب الجنة أقرب إلى أحدكم من شراك نعله، ومسلم رقم (٢٢٥٦) في الشعر، والترمذي رقم (٢٨٥٣) في الأدب، باب ما جاء في إنشاد الشعر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٥٣) قال: حدثنا سفيان، قال: حدثنا زائدة بن قدامة. و«أحمد» (٢/٢٤٨) قال: حدثنا سفيان، عن زائدة. وفي (٢/٣٩١) قال: حدثنا أسود، قال: حدثنا شريك. وفي (٢/٣٩٣) قال: حدثنا أبو نعيم، قال: حدثنا سفيان الثوري. وفي (٢/٤٤٤، ٤٨٠) قال: حدثنا وكيع، قال: حدثنا شريك. وفي (٢/٤٥٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/٤٧٠) قال: حدثنا عبد الرحمن، عن سفيان. و«البخاري» (٥/٥٣) قال: حدثنا أبو نعيم، قال: حدثنا. وفي (٨. /٤٣) قال: حدثنا ابن بشار، قال: حدثنا ابن مهدي، قال: حدثنا سفيان. وفي (٨/١٢٧) قال: حدثني محمد بن المثنى، قال: حدثنا غندر، قال: حدثنا شعبة. و«مسلم» (٧/٤٩) قال: حدثني أبو جعفر محمد بن الصباح وعلي بن حجر السعدي، جميعا عن شريك. قال: ابن حجر: أخبرنا شريك. (ح) وحدثني محمد بن حاتم بن ميمون، قال: حدثنا بن مهدي، عن سفيان (ح) وحدثني بن أبي عمر، قال: حدثنا سفيان. عن زائدة. (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا يحيي بن يحيى، قال: أخبرنا يحيى بن زكريا، عن إسرائيل. و«الترمذي» (٢٨٤٩) . وفي الشمائل (٢٤٨) قال: حدثنا علي بن حجر، قال: أخبرنا شريك. و«الشمائل» (٢٤٢) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي قال: حدثنا سفيان الثوري.\nخمستهم - زائدة بن قدامة، وشريك، وسفيان الثوري، وشعبة، وإسرائيل - عن عبد الملك بن عمير، عن أبي سلمة بن عبد الرحمن، فذكره.\n* وأخرجه ابن ماجة (٣٧٥٧) قال: حدثنا محمد بن الصباح قال: حدثنا سفيان بن عيينة، عن عبد الملك بن عمير، عن أبي سلمة، فذكره. ليس فيه زائدة بن قدامة.","vol":"5","page":179},{"text":"٣٢٣٤ - (ت) عائشة - ﵄ -: قيل لها: «هل كان النبيُّ - ﷺ- يَتَمثَّل بشيء من الشِّعْر؟ قالت: كان يتمثَّلُ بِشِعْرِ ابنِ رَواحَةَ وَيَتَمثَّلُ ويقول: ويأتيكَ بالأخبَارِ مَن لم تُزَوِّد» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٥٢) في الأدب، باب ما جاء في إنشاد الشعر، وهو حديث حسن، ورواه أيضًا البخاري في \" الأدب المفرد \" والنسائي، قال الحافظ: وأخرج ابن أبي شيبة نحوه من حديث ابن عباس. اهـ. وقال الترمذي: حديث حسن صحيح، وفي الباب عن ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٣٨) قال: حدثنا وكيع. وفي (١٥٦) قال: حدثنا أبو النضر. وفي (٦/٢٢٢) قال: حدثنا حجاج. و«البخاري» في الأدب المفرد (٨٦٧) قال: حدثنا محمد بن الصباح. و«الترمذي» (٢٨٤٨) . وفي الشمائل (٢٤١) قال: حدثنا علي بن حجر. و«النسائي» في عمل اليوم واللبلة (٩٩٧) قال: أخبرنا على بن حجر.\nخمستهم - وكيع، وأبو النضر، وحجاج، ومحمد بن الصباح، وعلي بن حجر - عن شريك، عن المقدام بن شريح، عن أبيه، فذكره. وعن عكرمة قال: سألت عائشة -﵂ -: هل سمعت رسول الله -ﷺ- يتمثل شعرا قط؟ فقالت: أحيانا إذا دخل بيته يقول: ويأتيك بالأخبار من لم تزود.\nأخرجه البخاري في الأدب المفرد (٧٩٢) قال: حدثنا محمد بن الصباح. قال: حدثنا الوليد بن أبي ثور، عن سماك، عن عكرمة، فذكره، وعن عامر، عن عائشة قالت: «كان رسول الله -ﷺ- إذا استراث الخبر تمثل ببيت طرف: ويأتيك بالأخبار من لم تزود» . أخرجه أحمد (٦/٣١، ١٤٦) قال: حدثنا هشيم. قال: أخبرنا مغيرة. و«النسائي» في عمل اليوم والليلة. (٩٩٥) قال: أخبرنا إبراهيم بن يعقوب. قال: وقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":180},{"text":"٣٢٣٥ - (خ م) جندب بن عبد الله البجلي - ﵁ - قال: «بينما نحن مع رسول الله - ﷺ- إذا أصابَهُ حجر، فَعَثَرَ، فدَمِيَتْ إصبعه، فقال: هل أَنتِ إلا إِصبَع دَمِيتِ؟ وفي سبيل الله ما لَقيتِ» (١) .\nوفي رواية: «أن رسول الله - ﷺ- كان في بعض المشاهد، وقد دَمِيَتْ إصبَعُه، فقال: ...» الحديث. أخرجه البخاري ومسلم (٢) . ⦗١٨١⦘\nوقد جاء عن النبي - ﷺ- في استماع الشعر والتمثل به أَحاديثُ عِدَّة، وقد ذُكرتْ في أبوابها التي هي بها أولى، مثل غزوة الخندق، وغيرها من المواضع، فلذلك لم نُعِدْ ذِكْرَها في هذا الكتاب، والله أعلم.\n\nترجمة الأبواب التي أولُها شين ولم ترد في [حرف] الشين\n(الشُّفْعَةُ) في كتاب البيع، من حرف الباء.\n(الشُّهَدَاء) في كتاب الجهاد، من حرف الجيم.\n(الشُّعُور) في كتاب الزينة، من حرف الزاي.\n(الشُّهود) في كتاب القضايا، من حرف القاف.\n(الشَّفَاعَةُ) في كتاب الصُّحْبَة من حرف الصاد، وفي كتاب القيامة من حرف القاف.\n_________\n(١) قال الحافظ في \" الفتح \": وقد اختلف في جواز تمثل النبي ﷺ بشيء من الشعر وإنشاده حاكيًا عن غيره، فالصحيح جوازه.\n(٢) رواه البخاري ١٠ / ٤٤٦ و٤٤٧ في الأدب، باب ما يجوز من الشعر والرجز والحداء وما يكره منه، وفي الجهاد، باب من ينكب في سبيل الله، ومسلم رقم (١٧٩٦) في الجهاد، باب ما لقي النبي ﷺ من أذى المشركين والمنافقين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه الحميدي (٧٧٦) . ومسلم (٥/١٨٢) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم. و«الترمذي» (٣٣٤٥) وفي «الشمائل» (٢٤٤) قال: حدثنا ابن أبي عمر.\nأربعتهم - الحميدي. وابن أبي شيبة، وإسحاق، وابن أبي عمر عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٤/٣١٢) قال: حدثنا محمد بن جعفر، وعفان. و«الترمذي» في «الشمائل» (٢٤٣) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. كلاهما - ابن جعفر، وعفان -قالا: حدثنا شعبة.\n٣- وأخرجه أحمد (٤/٣١٣) قا ل: حدثنا وكيع. و«البخاري» (٨/٤٢) قال: حدثنا أبو نعيم. و«النسائي» في عمل اليوم والليلة (٥٥٩) قال: أخبرنا عمرو بن منصور، قال: حدثنا أبو نعيم. كلاهما-وكيع، وأبو نعيم - قالا: حدثنا سفيان هو الثوري.\n٤- وأخرجه البخاري (٤/٢٢) قال: حدثنا موسى بن إسماعيل. و«مسلم» (٥/١٨١) قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد. و«النسائي» في عمل اليوم والليلة (٦٢٠) قال: أخبرنا قتيبة بن سعيد. ثلاثتهم -موسى، ويحيى، وقتيبة - عن أبي عوانة.\nأربعتهم - ابن عيينة، وشعبة، والثوري. وأبو عوانة - عن الأسود، فذكره.","vol":"5","page":180},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-637>حرف الصاد</span>\nويشتمل على عشرة كتب\nكتاب الصلاة، كتاب الصَّوم، كتاب الصَّبْر، كتاب الصِّدْق، كتاب الصَّدَقة، كتاب صِلَةِ الرَّحِم، كتاب الصُّحْبَة، كتاب الصَّداق، كتاب الصَّيْد، كتاب الصِّفات\n<span data-type=\"title\" id=toc-638>الكتاب الأول: في الصلاة</span>، وهو قسمان\n<span data-type=\"title\" id=toc-639>القسم الأول: في الفرائض وأحكامها، وما يتعلق بها</span>، وفيه خمسة أبواب\n<span data-type=\"title\" id=toc-640>الباب الأول: في الصلاة وأحكامها</span>، وفيه سبعة فصول ⦗١٨٣⦘\n<span data-type=\"title\" id=toc-641>الفصل الأول: في وجوبها أداءً وقضاءً</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-642>الفرع الأول: في الوجوب والكمية</span>\n٣٢٣٦ - (م ت س) أنس بن مالك - ﵁ - قال: «سألَ رجل نبيَّ الله -ﷺ- فقال: يا رسول الله، كم فرَضَ الله على عِباده من الصَّلَوات؟ قال افْتَرَضَ الله على عباده صَلَوات خمْسًا، قال: يا رسولَ الله، هل قَبْلَهُنَّ أو بَعْدَهُنَّ من شيء؟ قال: افْتَرَضَ الله على عباده صلوات خمسًا، فحلف الرجل لا يَزِيدُ عليه شيئًا، ولا ينقصُ منه شيئًا، قال رسولُ الله - ﷺ-: إن صَدَقَ ليَدْخُلَنَّ الجنَّة» . أخرجه النسائي، وقد أخرج مسلم والترمذي هذا القدر في حديث طويل هو مذكور في «كتاب الإيمان» من حرف الهمزة (١) .\n_________\n(١) رواه مسلم رقم (١٢) في الإيمان، باب السؤال عن أركان الإسلام، والترمذي رقم (٦١٩) في الزكاة، باب ما جاء إذا أديت الزكاة فقد قضيت ما عليك، والنسائي ١ / ٢٢٨ و٢٢٩ في الصلاة، باب كم فرضت الصلاة في اليوم والليلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بهذا اللفظ أخرجه أحمد (٣/٢٦٧) قال: ثنا أحمد بن عبد الملك. و«النسائي» (١/٢٢٨) قال: ناقتيبة.\nكلاهما قال: ثنا نوح بن قيس، عن خالد بن قيس، عن قتادة، فذكره. وهو طرف من حديث طويل تقدم.","vol":"5","page":182},{"text":"٣٢٣٧ - (خ م ت س) أنس بن مالك - ﵁ - قال: ⦗١٨٤⦘ «فُرِضتْ على النبي - ﷺ- ليلةَ أُسْرِيَ به الصلاةُ خمسين، ثم نقِصَت حتى جُعلت خمسًا، ثم نُودِيَ: يا محمد، إنه لا يُبَدَّلُ القَوْلُ لَدَيَّ، وإن لك بهذه الخمس خمسين» أخرجه الترمذي هكذا مختصرًا، وأخرجه البخاري ومسلم والنسائي في حديث طويل يَتَضَمَّنُ ذكر الإسراء، والحديث بطوله مذكور في «كتاب النبوة» من حرف النون. وأخرج البخاري ومسلم والترمذي والنسائي هذا المعنى أيضًا، في حديث طويل يَتَضَمَّن ذِكْر الإسراء، عن أنس عن مالك بن صعْصَعَة. وهو مذكور في «كتاب النُّبوَّة» من حرف النون، وحيث اقتصر الترمذي من رواية أنس على هذا القَدْر أوردناه في كتاب الصلاة (١) .\n_________\n(١) رواه البخاري ٦ / ٢١٧ - ٢٢٠ في بدء الخلق، باب ذكر الملائكة، وفي الأنبياء، باب قول الله تعالى: ﴿وهل أتاك حديث موسى إذ رأى نارًا﴾، وباب قول الله تعالى: ﴿ذكر رحمة ربك عبده زكريا إذ نادى ربه نداء خفيًا﴾، وفي فضائل أصحاب النبي ﷺ، باب المعراج، ومسلم رقم (١٦٢) في الإيمان، باب الإسراء برسول الله ﷺ إلى السموات وفرض الصلوات، والترمذي رقم (٢١٣) في الصلاة، باب ما جاء كم فرض الله على عباده من الصلوات، والنسائي ١ / ٢١٧ - ٢٢٣ في الصلاة، باب فرض الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بهذا اللفظ أخرجه أحمد (٣/١٦١) وعبد بن حميد (١١٥٨)، والترمذي (٢١٣) قال: ثنا محمد بن يحيى النيسابوري.\nثلاثتهم - أحمد بن حنبل، وعبد بن حميد، وابن يحيى - عن عبد الرزاق، قال: نا معمر، عن الزهري، فذكره.\nوقال الترمذي: حديث أنس حديث حسن صحيح (غريب) وهو جزء من حديث طويل سيأتي.","vol":"5","page":183},{"text":"٣٢٣٨ - (م د س) عبد الله بن عباس - ﵄ -: قال: «فَرض الله الصلاة على لسان نبيِّكُمْ في الحضَرِ أَربعًا، وفي السَّفَرِ ركعتين، وفي الخوف ركعة» . أخرجه مسلم وأَبو داود والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٦٨٧) في صلاة المسافرين، باب صلاة المسافرين وقصرها، وأبو داود رقم (١٢٤٧) في الصلاة، باب من قال: يصلي بكل طائفة ركعة، والنسائي ٣ / ١١٨ و١١٩ في التقصير، باب تقصير الصلاة في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٣٧) (٢١٢٤) قال: ثنا يزيد. وفي (١/٢٥٤) (٢٢٩٣) قال: حدثنا عفان. وفي (١/٣٥٥) (٣٣٣٢) قال: حدثنا وكيع. والبخاري في جزء القراءة خلف الإمام (٢٢٦) قال: حدثنا أبو نعيم. ومسلم (٢/١٤٣) قال: حدثنا يحيى بن يحيى، وسعيد بن منصور، وأبو الربيع، وقتيبة بن سعيد. وأبو داود (١٢٤٧) قال: حدثنا مسدد، وسعيد بن منصور. وابن ماجة (١٠٦٨) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، وجبارة بن المغلس. والنسائي (١/٢٢٦) وفي الكبرى (٣١٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، وعبد الرحمان. وفي (٣/١٦٨) أخبرنا قتيبة. وابن خزيمة (٣٠٤، ٩٤٣، ١٣٤٦) قال: حدثنا بشر بن معاذ العقدي. جميعا - يزيد، وعفان، ووكيع، وأبو نعيم، ويحيى بن يحيى، وسعيد بن منصور، وأبو الربيع، وقتيبة، ومسدد، ومحمد بن عبد الملك، وجبارة، ويحيى بن سعيد، وعبد الرحمن، وبشر بن معاذ - عن أبي عوانة.\n٢- وأخرجه أحمد (١/٢٤٣) (٢١٧٧) قال: حدثنا القاسم بن مالك المزني، أبو جعفر. ومسلم (٢/١٤٣) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، جميعا عن القاسم بن مالك. والنسائي (٣/١١٨) قال: أخبرني محمد بن وهب قال: حدثنا محمد بن سلمة، قال: حدثني أبو عبد الرحيم، قال: حدثني زيد. وفي (٣/١١٩)، وفي الكبرى (٤٢٧) قال: أخبرنا يعقوب بن ماهان، قال: حدثنا القاسم بن مالك.\nكلاهما - القاسم، وزيد بن أبي أنيسة - عن أيوب بن عائذ.\nكلاهما - أبو عوانة، وأيوب - عن بكير بن الأخنس، عن مجاهد، فذكره.","vol":"5","page":184},{"text":"٣٢٣٩ - (خ م ط د س) عائشة - ﵂ -: قالت: «فرض الله الصلاة حين فرضها - ركعتين، ثم أتمّها في الحضَر، وأُقِرَّتْ صلاةُ السَّفر على الفريضة الأولى» . وفي رواية، قالت: فرض الله الصلاة - حين فرضها - ركعتين ركعتين، في الحضَر، والسفر، فأُقِرَّتْ صلاة السفر، وزيدَ في صلاة الحضر.\nوفي رواية أخرى، قالت: «فُرِضَت الصلاة ركعتين، ثم هاجر رسولُ الله - ﷺ-، ففُرِضت أربعا، وتُركت صلاة السفر على الفريضة الأولى» .\nقال الزهري: «قلت لعروة: ما بالُ عائشة تُتِمُّ؟ قال: تأوَّلتْ كما تأوَّلَ عثمان» . أخرجه البخاري ومسلم. وأخرج الرواية الثانية الموطأ وأبو داود.\nوأخرج الثانية والثالثة النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كما تأول عثمان): أراد بقوله: كما تأول عثمان، ما روي عنه - ﵁- أنه أتم الصلاة في السفر، وكان تأويله لذلك: أنه نوى الإقامة بمكة، فلذلك أتم، والحديث الذي يتضمن ذلك مذكور في «كتاب صلاة السفر» .\n_________\n(١) رواه البخاري ١ / ٣٩٢ في الصلاة، باب كيف فرضت الصلاة في الإسراء، وفي تقصير الصلاة، باب يقصر إذا خرج من موضعه، وفي فضائل أصحاب النبي ﷺ، باب إقامة المهاجر بمكة بعد قضاء نسكه، ومسلم رقم (٦٨٥) في صلاة المسافرين، باب صلاة المسافرين وقصرها، والموطأ ١ / ١٤٦ في قصر الصلاة في السفر، باب قصر الصلاة في السفر، وأبو داود رقم (١١٩٨) في الصلاة، باب صلاة المسافر، والنسائي ١ / ٢٢٥ في الصلاة، باب كيف فرضت الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٠٩) عن صالح بن كيسان. وأحمد (٦/٢٧٢) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني صالح بن كيسان، وعبد بن حميد (١٤٧٧) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري. والدارمي (١٥١٧) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان بن عيينة. قال: سمعت الزهري. والبخاري (١/٩٨) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن صالح بن كيسان. في (٢/٥٤) قال: حدثنا عبد الله بن محمد. قال: حدثنا سفيان، عن الزهري. وفي (٥/٨٧) قال: حدثنا مسدد. قال: حدثنا يزيد بن زريع. قال: حدثنا معمر، عن الزهري. ومسلم (٢/١٤٢) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك، عن صالح بن كيسان (ح) وحدثني أبو الطاهر وحرملة بن يحيى. قالا: حدثنا ابن وهب، عن يونس، عن ابن شهاب. وفي (٢/١٤٣) قال: حدثني علي بن خشرم، قال: أخبرنا ابن عيينة، عن الزهري. وأبو داود (١١٩٨) قال: حدثنا القعنبي، عن مالك، عن صالح بن كيسان. والنسائي (١/٢٢٥) . وفي الكبرى (٣٠٩) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا سفيان، عن الزهري. وفي (١/٢٢٥) قال: وأخبرنا محمد بن هاشم البعلبكي. قال: أنبأنا الوليد. قال: أخبرني أبو عمرو يعني الأوزاعي، أنه سأل الزهري (ح) وأخبرنا قتيبة، عن مالك، عن صالح بن كيسان. وابن خزيمة (٣٠٣) قال: حدثنا عبد الجبار بن العلاء العطار. قال: حدثنا سفيان. قال: سمعت الزهري (ح) وحدثنا به سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان بمثله.\nكلاهما- صالح بن كيسان، والزهري محمد بن مسلم بن شهاب - عن عروة بن الزبير، فذكره.\n* رواية محمد بن إسحاق: «كان أول ما افترض على رسول الله -ﷺ- الصلاة ركعتان ركعتان، إلا المغرب فإنها كانت ثلاثا، ثم أتم الله الظهر والعصر والعشاء الآخرة أربعا في الحضر وأقر الصلاة على فرضها الأول في السفر.» .\n- وعن مسروق، عن عائشة بلفظ: «فرضت صلاة السفر والحضر ركعتين ركعتين، فلما أقام رسول الله -ﷺ- بالمدينة زيد في صلاة الحضر ركعتان ركعتان، وتركت صلاة الفجر لطول القراءة، وصلاة المغرب لأنها وتر النهار.» .\nأخرجه ابن خزيمة (٣٠٥، ٩٤٤) قال: حدثنا أحمد بن نصر المقرئ وعبد الله بن الصباح العطار البصري. قال: أحمد: أخبرنا. وقال عبد الله: حدثنا محبوب بن الحسن، قال: حدثنا داود، يعني ابن أبي هند، عن الشعبي، عن مسروق، فذكره.\n* قال ابن خزيمة: هذا حديث غريب لم يسنده أحد أعلمه غير محبوب بن الحسن، رواه أصحاب داود فقالوا: عن الشعبي، عن عائشة، خلا محبوب بن الحسن.\n* أخرجه أحمد (٦/٢٤١) قال: حدثنا محمد بن أبي عدي. وفي (٦/٢٦٥) قال: حدثنا عبد الوهاب بن عطاء.\nكلاهما - ابن أبي عدي، وعبد الوهاب - عن داود بن أبي هند، عن الشعبي، عن عائشة، نحوه ليس فيه عن مسروق. وزاد فيه: وكان إذا سافر صلى الصلاة الأولى.\n- وعن القاسم بن محمد، عن عائشة بلفظ: «فرضت الصلاة ركعتين، فزاد رسول الله -ﷺ- في صلاة. الحضر وترك صلاة السفر على نحوها.» .\nأخرجه أحمد (٦/٢٣٤) قال: حدثنا أبو أحمد محمد بن عبد الله بن الزبير. قال: حدثنا أسامة بن زيد الليثي، عن القاسم بن محمد، فذكره..","vol":"5","page":185},{"text":"٣٢٤٠ - (س) عمر بن الخطاب - ﵁ - قال: «صلاة الأضحى ركعتان، وصلاة الفطر ركعتان، وصلاة المسافر ركعتان، وصلاة الجمعة ركعتان تمام من غير قَصر، على لسانِ النبيّ - ﷺ-» وفي أخرى «وصلاةُ النحر» (١) . مكان «صلاة الأضحى»: أخرجه النسائي (٢) .\n_________\n(١) في المطبوع: وصلاة الفجر، وهو تصحيف.\n(٢) ٣ / ١١١ و١١٨ و١٨٣ في الجمعة، باب عدد صلاة الجمعة، وفي تقصير الصلاة، وفي العيدين، باب عدد صلاة العيدين، ورواه أيضًا ابن ماجة رقم (١٠٦٣) في إقامة الصلاة، باب تقصير الصلاة في السفر، من حديث عبد الرحمن بن أبي ليلى عن عمر، وابن أبي ليلى لم يسمع من عمر، لكن بعض أهل العلم يدخل بينه وبين عمر البراء بن عازب، وكعب بن عجرة، وقد رواه ابن ماجة رقم (١٠٦٤) من حديث عبد الرحمن بن أبي ليلى عن كعب بن عجرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٠٦٤) قال: حدثنا محمد بن عبد الله بن نمير. والنسائي في الكبرى (٤١٠) قال: أخبرنا محمد بن رافع. وابن خزيمة (١٤٢٥) قال: حدثنا محمد بن رافع. (ح) وحدثناه عبدة بن عبد الله الخزاعي.\nثلاثتهم - ابن نمير، وابن رافع، وعبدة - عن محمد بن بشر، قال: أنبأنا يزيد بن زياد بن أبي الجعد، عن زبيد، عن عبد الرحمن بن أبي ليلى، عن كعب بن عجرة، فذكره.\n* أخرجه أحمد (١/٣٧) (٧٥٣) قال: حدثنا وكيع، قال: حدثنا سفيان (ح) وعبد الرحمن، عن سفيان وعبد بن حميد (٢٩) قال: حدثنا أبو نعيم، قال: حدثنا شريك. وابن ماجة (١٠٦٣) قال: حدثنا أبو بكر بن أبي شيبة، قال حدثنا شريك والنسائي (٣/١١١) وفي الكبرى (١٦٥٩) قال: أخبرنا علي بن حجر، قال: حدثنا شريك. وفي (٣/١١٨) وفي الكبرى (٤٠٩) قال: أخبرنا حميد بن مسعدة، عن سفيان، وهو ابن حبيب عن شعبة. وفي (٣/١٨٣)، وفي الكبرى (٤١٣) قال: أخبرنا عمران بن موسى، قال: حدثنا يزيد بن زريع، قال: حدثنا سفيان بن سعيد. وفي الكبرى (١٦٦٠) قال: أخبرنا إبراهيم بن محمد، قال: حدثنا يحيى، عن سفيان.\nثلاثتهم - سفيان الثوري، وشريك، وشعبة - عن زبيد، عن عبد الرحمن بن أبي ليلى، عن عمر- ليس فيه كعب بن عجرة. وقال أبو عبد الرحمن النسائي (٣/١١١)، عبد الرحمن بن أبي ليلى لم يسمع من عمر.","vol":"5","page":186},{"text":"٣٢٤١ - (د) عبد الله بن فضالة - ﵀ - عن أبيه قال: «عَلَّمَني رسولُ الله - ﷺ- وكان فيما علَّمني: حافِظْ على الصَّلوات الخمس، قال: قلت: إنَّ هذه ساعات لي فيها أشغال، فَمُرْني بأمر جَامع، إذا أنا فَعَلْتُه أجزأَ عني فقال: حافظْ علي العَصْرَينِ - وما كانت من لُغَتِنا - فقلت: وما العَصرَان؟ قال صلاة قبل طُلوع الشمس، وصلاة قبل غروبها» أخرجه أَبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العصرين): العصران: الليل والنهار، والغداة والعشي، والمراد في الحديث: ⦗١٨٧⦘ صلاة الفجر وصلاة العصر، وإذا اجتمع الاسمان: قد يغلب أحدهما على الآخر، كقولهم: القمران: للشمس والقمر، والعمران: لأبي بكر وعمر - ﵄- وقيل: إنما سماهما العصرين، لأنهما يصليان في طرفي العصرين، يعني الليل والنهار.\n_________\n(١) رقم (٤٢٨) في الصلاة، باب في المحافظة على وقت الصلوات، ورواه أيضًا أحمد في \" المسند \" ٤ / ٣٤٤ وفي إسناده اختلاف، فقد رواه أبو داود من حديث أبي حرب بن أبي الأسود عن عبد الله ابن فضالة عن أبيه، ورواه أحمد من حديث أبي حرب بن أبي الأسود عن فضالة الليثي ... .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٤٤) قال: حدثنا سريج بن النعمان، قال: حدثنا هشيم، قال: أخبرنا داود ابن أبي هند، قال: حدثني أبو حرب بن أبي الأسود، عن فضالة الليثي، فذكره.\n* أخرجه أبو داود (٤٢٨) قال: حدثنا عمرو بن عون، قال: أخبرنا خالد، عن داود بن أبي هند، عن أبي حرب بن أبي الأسود، عن عبد الله بن فضالة، عن أبيه، نحوه. زاد فيه (عبد الله بن فضالة) .","vol":"5","page":186},{"text":"٣٢٤٢ - (د ت) سبرة بن معبد الجهني - ﵁ - قال: قال رسولُ الله - ﷺ-: «مُروا الصَّبيَّ بالصلاة إذا بَلَغ سَبْعَ سِنين، فإذا بلغ عَشْرَ سنين فاضرِبُوه عليها» .\nوفي رواية قال: «عَلِّمُوا الصبيَّ الصلاةَ ابنَ سبع، واضربوه عليها ابن عَشْر» . أخرج الأولى أبو داود، والثانية الترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٤٩٤) في الصلاة، باب متى يؤمر الغلام بالصلاة، والترمذي رقم (٤٠٧) في الصلاة، باب ما جاء متى يؤمر الصبي بالصلاة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٠٤) قال: حدثنا زيد بن الحباب. والدارمي (١٤٣٨) قال: أخبرنا عبد الله بن الزبير الحميدي، قال: حدثنا حرملة بن عبد العزيز بن الربيع بن سبرة بن معبد الجهني. وأبو داود (٤٩٤) قال: حدثنا محمد بن عيسى - يعني ابن الطباع - قال: حدثنا إبراهيم بن سعد. والترمذي (٤٠٧) قال: حدثنا علي بن حجر، قال: أخبرنا حرملة بن عبد العزيز بن الربيع بن سبرة الجهني.\nثلاثتهم - زيد، وحرملة، وإبراهيم - عن عبد الملك بن الربيع بن سبرة الجهني، عن أبيه، فذكره.\nوقال الترمذي: حديث سبرة حديث حسن صحيح.","vol":"5","page":187},{"text":"٣٢٤٣ - (د) عبد الله بن عمرو بن العاص - ﵄ -: قال: قال رسولُ الله - ﷺ-: «مُرُوا أولادَكم بالصلاة وهم أَبناءُ سبع، واضربوهم عليها وهم أبناءُ عشْر، وفرِّقُوا بينهم في المضاجع» (١) . زاد في رواية: «وإذا زوَّجَ أحدكم خادِمَهُ - عبدَهُ أو أجيرهُ - فلا ينظرْ إلى ما دون السُّرَّةِ وفوقَ الرُّكْبَة» . أخرجه أبو داود (٢) . ⦗١٨٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وفرِّقوا بينهم في المضاجع): أراد بالتفريق: التفريق بين الذكور والإناث من الأولاد عند النوم، لقربهم من البلوغ.\n_________\n(١) سواء كانوا ذكورًا أو إناثًا، وذلك من باب سد الذريعة.\n(٢) رقم (٤٩٥) و(٤٩٦) في الصلاة، باب متى يؤمر الغلام بالصلاة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨٠) (٦٦٨٩) قال: حدثنا وكيع. وفي (٢/١٨٧) (٦٧٥٦) قال: حدثنا محمد بن عبد الرحمن الطفاوي، وعبد الله بن بكر السهمي. وأبو داود (٤٩٥) قال: حدثنا مؤمل بن هشام يعني اليشكري، قال: حدثنا إسماعيل. وفي (٤٩٦) قال: حدثنا زهير بن حرب، قال: حدثنا وكيع.\nأربعتهم - وكيع، ومحمد الطفاوي، وعبد الله، وإسماعيل بن علية - عن سوار أبي حمزة، عن عمرو بن شعيب، عن أبيه، فذكره.\n* قال عبد الله بن أحمد عقب رواية وكيع: قال أبي: وقال الطفاوي محمد بن عبد الرحمن في هذا الحديث (سوار أبو حمزة) وأخطأ فيه. يعني أخطأ وكيع.\n* سماه وكيع في حديثه (داود بن سوار) وقال أبو داود: وهم وكيع في اسمه.","vol":"5","page":187},{"text":"٣٢٤٤ - (د) معاذ بن عبد الله بن خبيب الجهني قال: رواية -[هشام بن سعد]: «دخلنا عليه، فقال لامرأته: متى يُصَلِّي الصبيُّ؟ قالت: نعم كان رجل منا يذكُر عن رسولِ الله - ﷺ- أنه سئل عن ذلك؟ فقال: إذا عرف يمينه من شماله فمروه بالصلاة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٧) في الصلاة، باب متى يؤمر الغلام بالصلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩٧) قال: ثنا سليمان بن داود العمري. قال: ثنا بن وهب. قال: ثنا هشام ابن سعد، فذكره.","vol":"5","page":188},{"text":"٣٢٤٥ - (خ م ت د س) عبد الله بن عمر - ﵄ -: قال: «عرَضني رسولُ الله - ﷺ- يومَ أُحد وأَنا ابنُ أَربَعَ عشْرَةَ، فلم يُجزْنِي، وعرَضني يومَ الخَنْدَق وأنا ابنُ خمْسَ عَشْرَةَ، فأجازني» قال نافع: فقدِمتُ على عمرَ بن عبد العزيز وهو خليفة فحدَّثتُه هذا الحديث، فقال: إن هذا لحدٌّ ما بين الصغير والكبير، فكتب إلى عُمَّاله: أن يَفْرِضُوا لمن بلغ خمس عشرة سنة، وما كان دون ذلك (١) فاجعلوه في العيال. أخرجه البخاري ومسلم والترمذي. وانتهت رواية أبي داود والنسائي عند قوله: «فأجازني» . وزاد ⦗١٨٩⦘ أبو داود في رواية أخرى نحو ما بقي من الحديث (٢) .\n_________\n(١) في \" صحيح مسلم \": ومن كان دون ذلك.\n(٢) رواه البخاري ٥ / ٢٠٤ و٢٠٥ في الشهادات، باب بلوغ الصبيان وشهاداتهم، وفي المغازي، باب غزوة الخندق، ومسلم رقم (١٨٦٨) في الإمارة، باب بيان سن البلوغ، والترمذي رقم (١٧١١) في الجهاد، باب ما جاء في حد بلوغ الرجل ومتى يفرض، وأبو داود رقم (٤٤٠٦) و(٤٤٠٧) في الحدود، باب في الغلام يصيب الحد، والنسائي ٦ / ١٥٥ في الطلاق، باب متى يقع طلاق الصبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٧) (٤٦٦١) قال: حدثنا يحيى. والبخاري (٣/٢٣٢) قال: حدثنا عبيد الله بن سعيد، قال: حدثنا أبو أسامة. وفي (٥/١٣٧) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا يحيى بن سعيد. ومسلم (٦/٢٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. وفي (٦/٣٠) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس، وعبد الرحيم بن سليمان. (ح) وحدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب، يعني الثقفي. وأبو داود (٢٩٥٧، ٤٤٠٦) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى. وفي (٤٤٠٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا ابن إدريس. وابن ماجة (٢٥٤٣) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير، وأبو معاوية، وأبو أسامة. والترمذي (١٣٦١، ١٧١١) قال: حدثنا محمد بن الوزير الواسطي، قال: حدثنا إسحاق بن يوسف الأزرق، عن سفيان. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة والنسائي (٦/١٥٥) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى.\nتسعتهم - يحيى بن سعيد، وأبو أسامة، وعبد الله بن نمير، وابن إدريس، وعبد الرحيم بن سليمان، وعبد الوهاب الثقفي، وأبو معاوية، وسفيان الثوري، وسفيان بن عيينة - عن عبيد الله بن عمر، قال: أخبرني نافع، فذكره.","vol":"5","page":188},{"text":"<span data-type=\"title\" id=toc-643>الفرع الثاني: في القضاء</span>\n٣٢٤٦ - (خ م ت س د) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «من نَسِيَ صلاة فلْيُصلِّ إذا ذكرَ، لا كفَّارةَ لها إلا ذلك وتلا قتادة ﴿وَأَقِمِ الصَّلاة لِذِكْرِي﴾ [طه: ١٤]» .\nوفي رواية: «إذا رَقدَ أحدُكم عن الصلاة، أو غَفَل عنها فليصلِّها إذا ذكرها، فإن الله ﷿ يقول: ﴿وَأقِمِ الصَّلاة لِذكْرِي﴾» . أخرجه البخاري ومسلم. وفي رواية الترمذي والنسائي «مَن نَسِيَ صلاة فلْيُصَلِّها إذا ذكرها» . وفي أخرى للنسائي، قال: سُئل رسولُ الله -ﷺ- عن الرجل يَرْقُد عن الصلاة، أو يَغْفُلُ عنها؟ قال: كَفَّارَتُها: أن يُصلِّيَها إذا ذكرها» . ⦗١٩٠⦘ وأخرج أبو داود الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كفارة): الكفارة: فعالة من التكفير: التغطية، وهي المرة الواحدة الساترة للذنب ومعنى قوله: «لا كفارة لها إلا ذلك» أنه لا يلزمه في تركها غُرم، ولا صدقة، ولا كفارة، ونحو ذلك، كما يلزم في ترك الصوم في رمضان من غير عذر الكفارة، وكما يلزم المحرم إذا ترك شيئًا من نسكه كفارة دم وفيه دليل: أن الصلاة لا تجبر بالمال كما يجبر غيرها من العبادات.\n_________\n(١) رواه البخاري ٢ / ٥٨ في مواقيت الصلاة، باب من نسي صلاة، ومسلم رقم (٦٨٤) في المساجد، باب قضاء الصلاة الفائتة، والترمذي رقم (١٧٨) في الصلاة، باب ما جاء في الرجل ينسى الصلاة، وأبو داود رقم (٤٤٢) في الصلاة، باب من نام عن الصلاة أو نسيها، والنسائي ٢ / ٢٩٣ و٢٩٤ في المواقيت، باب فيمن نسي صلاة، وباب فيمن نام عن صلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٨٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\n٢- وأخرجه أحمد (٣/٢١٦) قال: حدثنا أزهر بن القاسم، قال: حدثنا هشام الدستوائي.\n٣- وأخرجه أحمد (٣/٢٦٩) قال: حدثنا عفان، وبهز. والبخاري (١/١٥٥) قال: حدثنا أبو نعيم، وموسى بن إسماعيل، ومسلم (٢/١٤٢) قال: حدثنا هداب بن خالد. وأبو داود (٤٤٢) قال: حدثنا محمد بن كثير وابن خزيمة (٩٩٣) قال: حدثنا سلم بن جنادة قال: حدثنا وكيع.\nسبعتهم - عفان، وبهز، وأبو نعيم، وموسى، وهداب، وابن كثير، ووكيع - عن همام بن يحيى.\n٤- وأخرجه أحمد (٣/٢٤٣) قال: حدثنا سريج. ومسلم (٢/١٤٢) قال: حدثنا يحيى بن يحيى، وسعيد بن منصور، وقتيبة بن سعيد. وابن ماجة (٦٩٦) قال: حدثنا جبارة بن المغلس. والترمذي (١٧٨) قال: حدثنا قتيبة، وبشر بن معاذ. والنسائي (١/٢٩٣) وفي الكبرى (١٥٠٣) قال: أخبرنا قتيبة.\nستتهم - سريج، ويحيى، وسعيد، وقتيبة، وجبارة، وبشر - عن أبي عوانة.\n٥- وأخرجه أحمد (٣/١٠٠) قال: حدثنا إسحاق بن يوسف الأزرق، ويزيد بن هارون. والدارمي (١٢٣٢) قال: أخبرنا سعيد بن عامر. ومسلم (٢/١٤٢)، وابن خزيمة (٩٩٢) قالا: حدثنا محمد ابن المثنى، قال: حدثنا عبد الأعلى. والنسائي في الكبرى «تحفة الأشراف» (١١٨٩) عن هارون بن إسحاق، عن عبدة بن سليمان. وابن خزيمة (٩٩٢) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى.\nستتهم - إسحاق، ويزيد، وسعيد، وعبد الأعلى، وعبدة، وعيسى - عن سعيد بن أبي عروبة.\n٦- وأخرجه أحمد (٣/١٨٤) قال: حدثنا عبد الرحمن بن مهدي. ومسلم (٢/١٤٢) قال: حدثنا نصر بن علي الجهضمي، قال: حدثني أبي. كلاهما - ابن مهدي، وعلي - عن المثنى بن سعيد.\n٧- وأخرجه أحمد (٣/٢٦٧) قال: حدثنا عفان. وابن ماجة (٦٩٥) قال: حدثنا نصر بن علي الجهضمي والنسائي (١/٢٩٣) وفي الكبرى (١٥٠٢) قال: أخبرنا حميد بن مسعدة. وابن خزيمة (٩٩١) قال: حدثنا محمد بن عبد الأعلى (ح) وحدثنا أحمد بن عبدة.\nخمستهم - عفان، ونصر، وحميد، ومحمد، وأحمد - عن يزيد بن زريع، قال: حدثنا حجاج بن حجاج الباهلي. وعند أحمد (٣/٢٦٧) قال: حدثنا عفان، قا ل: أخبرنا يزيد بن زريع قال: حدثنا سعيد بن أبي عروبة، عن حجاج. قال يزيد: فلقيت حجاجا الأحول فحدثني به.\nسبعتهم - شعبة، وهشام، وهمام، وأبو عوانة، وابن أبي عروبة، والمثنى، وحجاج - عن قتادة، فذكره.","vol":"5","page":189},{"text":"٣٢٤٧ - (خ م س د ت) أبو قتادة - ﵁ - قال: «سِرنا مع النبي -ﷺ- ليلة، فقال بعض القوم: لو عَرَّستَ بنا يا رسول الله؟ قال: أخاف أن تناموا عن الصلاة، فقال بلال: أَنا أُوقظكم، فاضطجعوا، وأسنَدَ بلال ظهره إلى راحلته، فغلَبَتْهُ عيناه، فنام، فاستيْقظَ النبيُّ - ﷺ- وقد طلع حاجب الشمس، فقال: يا بلال، أينَ ما قُلتَ؟ فقال: ما أُلقِيتْ عليَّ نوْمة مثلُها قطُّ، قال: إن الله قَبضَ أرواحكم حين شاء، ورَدَّها عليكم حين شاء، يا بلال قُم فأذِّن الناسَ بالصلاة، فتوضأ، فلما ارتفعت الشمسُ ⦗١٩١⦘ وابياضَّت، قام فصلى بالناس جماعة» . أخرجه البخاري، والنسائي.\nوفي رواية أبي داود «أن النبيَّ - ﷺ- كان في سفرِ، فمالَ رسولُ الله - ﷺ-، ومِلْتُ معه، فقال: انْظُر، فقلتُ: هذا رَاكِب، هذان راكبان، هؤلاء ثلاثة، حتى صرنا سبعة، فقال: احْفظُوا علينا صلاتنا - يعني: صلاة الفجر - فضُرِبَ على آذانهم، فما أيقظهم إلا حرُّ الشمس، فقاموا وساروا هنَيْهَة، ثم نزلوا فتوضؤوا وأذَّنَ بلال فصلَّوا ركعتي الفجر، ثم صلوا الفجر، وركبوا، فقال بعضهم لبعض: قد فرَّطنا في صلاتنا، فقال النبيُّ -ﷺ- لا تَفريط في النوم، إنما التفريط في اليقظة، فإذا سها أحدُكم عن صلاة فليصلِّها حين يذكرها، ومن الغدِ للوقت» .\nهذا طرف من حديث طويل قد أخرجه مسلم، وهو مذكور في «كتاب النبوة» من حرف النون.\nوفي أخرى لأبي داود، قال: «بعث رسول الله - ﷺ- جيشَ الأمراء - بهذه القصة - فلم يوقظنا إلا حرُّ الشمس وهي طالعة فقمنا وَهِلين (١) لصَلاتنا، فقال رسولُ الله -ﷺ-: رُويدًا رُويدًا، لا بأْسَ عليكم، حتى إذا تعالَت الشمس، قال رسولُ الله - ﷺ- من كان منكم يركع ركعتي الفجر فليَرْكَعْهُما، فقام من كان يركعهما، ومن لم يكن يركعهُما فركعهما، ثم أمر [رسول الله - ﷺ-] أن ينادى بالصلاة، فَنُوديَ لها، فقام رسولُ الله - ﷺ- فصلى بنا، فلما انصرف قال: ألا إنا نحمدُ الله [أنَّا] لم نكن في شيء من أُمور الدنيا يَشْغلُنا عن صلاتنا، ولكن أروَاحُنا كانت بِيدِ الله تعالى فأرسلها ⦗١٩٢⦘ أنَّى شاء، فمن أدْركَ منكم صلاةَ الغدَاةِ من غد صالحًا فلْيَقضِ معها مثلها» (٢) .\nوفي رواية لأبي داود والترمذي والنسائي قال: «ذكَرُوا لرسول الله - ﷺ- نومَهم عن الصلاة، فقال: أمَّا إنه ليس في النوم تفريط، إنما التفريط على من لم يُصل حتى يدخل وقتُ الصلاة الأخرى، فمن فعل ذلك فليصلِّها حين يَنْتَبِهُ لها» . وقال الترمذي والنسائي: «إنما التفريط في اليقظة، فإذا نَسيَ أحدُكم صلاة أو نامَ عنها فليصلِّها إذا ذكرها» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التعريس): نزول المسافر آخر الليل نزلة للاستراحة والنوم.\n(راحلته): الراحلة: الجمل أو الناقة، إذا كان شديدًا قويًا يصلح للركوب والأحمال والأسفار.\n(فضُرِب على آذانهم): يقال للنُّوام: ضُرب على آذانهم، ومعناه: حجب الصوت والحس أن يلجا آذانهم فينتبهوا، فكأنها قد ضرب عليها ⦗١٩٣⦘ حجاب. قال الخطابي: لا أعلم أحدًا من الفقهاء قال: إن قضاء الصلاة يؤخر إلى وقت مثلها من الصلاة ويقضى. قال: ويشبه أن يكون الأمر استحبابًا ليحرز فضيلة الوقت في القضاء.\n(وَهِلين): الوَهَل: الفزع والرعب.\n(رُويدًا): بمعنى التأني والتمهل في الأمور. يقال: سيروا رويدًا: أي على مهل، فيكون نصبًا على الحال ويقال: ساروا سيرًا رويدًا، فيكون نصبًا لأنه صفة المصدر.\n(تعالت) الشمس: إذا علت وارتفعت. قال الخطابي: وروي: تقالَّت يريد استقلالها في السماء وارتفاعها.\n_________\n(١) أي فزعين، يقال: وهل الرجل يوهل: إذا فزع لشيء يصيبه.\n(٢) قال الحافظ في \" الفتح \": قال الخطابي: لا أعلم أحدًا قال بظاهره وجوبًا، ويشبه أن يكون الأمر فيه للاستحباب ليحوز فضيلة الوقت في القضاء. قال الحافظ: ولم يقل أحد من السلف باستحباب ذلك أيضًا، بل عدوا الحديث غلطًا من راويه، وحكى ذلك الترمذي وغيره عن البخاري.\n(٣) رواه البخاري ٢ / ٥٤ في المواقيت، باب الأذان بعد ذهاب الوقت، وفي التوحيد، باب في المشيئة والإرادة، وما تشاؤن إلا أن يشاء الله، ومسلم رقم (٦٨١) في المساجد، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها، وأبو داود رقم (٤٣٧) و(٤٣٨) و(٤٣٩) و(٤٤٠) و(٤٤١) في الصلاة، باب فيمن نام عن الصلاة أو نسيها، والترمذي رقم (١٧٧) في الصلاة، باب ما جاء في النوم عن الصلاة، والنسائي ١ / ٢٩٤ و٢٩٥ في المواقيت، باب فيمن نام عن صلاة، وباب إعادة من نام عن الصلاة لوقتها من الغد، و٢ / ١٠٦ في الإمامة، باب الجماعة للفائت من الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٠٧) قال: حدثنا سريج بن النعمان. قال: حدثنا هشيم. والبخاري (١/١٥٤) قال: حدثنا عمران بن ميسرة. قال: حدثنا محمد بن فضيل. وفي (٩/١٧٠) قال: حدثنا ابن سلام. قال: أخبرنا هشيم وأبو داود (٤٣٩) قال: حدثنا عمرو بن عون. قال: أخبرنا خالد. وفي (٤٤٠) قال: حدثنا هناد. قال: حدثنا عبثر. والنسائي (٢/١٠٥) وفي الكبرى (٨٣٠) قال: أخبرنا هناد ابن السري. قال حدثنا أبو زبيد، واسمه عبثر بن القاسم. وفي الكبرى (تحفة الأشراف) (٩/١٢٠٩٦) عن محمد بن كامل المروزي، عن هشيم وابن خزيمة (٤٠٩) قال: حدثنا هارون بن إسحاق الهمداني. قال حدثنا ابن فضيل.\nأربعتهم - هشيم، ومحمد بن فضيل، وخالد بن عبد الله، وعبثر - عن حصين بن عبد الرحمن، عن عبد الله بن أبي قتادة، فذكره.","vol":"5","page":190},{"text":"٣٢٤٨ - (م ط د ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- حين قَفَلَ من غزوة خَيْبَرَ سار ليلة، حتى إذا أَدْرَكه الكَرَى عرَّسَ وقال لبلال: اكْلأ لنا الليلَ، فصلى بلال ما قُدِّرَ له، ونام رسولُ الله - ﷺ- وأصحابُه، فلما تقَارَبَ الفجرُ استنَدَ بلال إلى راحلته مُوَاجه الفجر، فغلبتْ بلالًا عيناه وهو مُسْتَنِد إلى راحلته، فلم يستيقظ رسولُ الله ولا بلال ولا أحد من أصحابه، حتى ضربْتهم الشمسُ، فكان رسولُ الله - ﷺ- أوَّلهم استيقاظًا، ففزِع رسولُ الله - ﷺ-، فقال: أي بلالُ، فقال بلال: أَخذَ بنفسي الذي أَخذَ بنفسك -[بأبي أنتَ وأمي يا رسولَ الله]- قال: اقتادوا، ⦗١٩٤⦘ فاقتادوا رَوَاحِلَهم شيئًا، ثم توضَّأ رسولُ الله - ﷺ-، وأَمر بلالًا، فأقام للصلاة، فصلَّى بهم الصبح، فلما قضى الصلاة قال: من نَسِيَ الصلاة فليصلِّها إذا ذكرها، فإن الله تعالى قال: «﴿أقِمِ الصَّلاةَ لِذِكرِي﴾» . وكان ابن شهاب يقرؤها ﴿للذِّكرَى﴾ .\nوفي رواية، قال: «عرَّسنا مع نبي الله - ﷺ-، فلم نستيقظْ حتى طلعت الشمس، فقال النبي - ﷺ- ليأخذْ كل رجل برأس راحلته، فإن هذا منزل حضَرَنا فيه الشيطانُ، قال: ففعلنا، ثم دعا بالماء فتوضأ، ثم سجد سجدتين - قال بعض الرواة: ثم صلى سجدتين، ثم أُقيمت الصلاة، فصلى الغداة» . أخرجه مسلم وأخرج أبو داود والترمذي الرواية الأولى، وأخرج الموطأ الرواية الأولى عن ابن المسيب عن رسول الله - ﷺ- مرسلًا.\nوأخرج أبو داود أيضًا عن أبي هريرة في هذا الخبر، قال: فقال رسولُ الله - ﷺ-: «تَحوَّلُوا عن مكانكم الذي أصابتْكم فيه الغَفْلَةُ، قال: فأمر بلالًا فأَذَّنَ، وأقام، وصلَّى» .\nوأخرج النسائي الرواية الثانية، وله في أخرى، قال: قال رسولُ الله - ﷺ- «إذا نَسيتَ الصلاة فصَّلِّ إذا ذكرتَ، فإن الله يقول: ﴿أقِمِ الصلاةَ لِذِكْري﴾» . ولم يذكر القصة.\nوله في أخرى عن ابن المسيب مرسلًا: أن رسول الله - ﷺ- قال: «مَن نَسِيَ صلاة فليصلِّها إذا ذكرها، فإن الله تعالى يقول»: ﴿أقِمِ الصلاة لذكري﴾ قال معمر: قلت للزهري: «أهكذا قرأها رسولُ الله - ﷺ-؟ ⦗١٩٥⦘ قال: نعم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَفَزع): فَزِع الرجل من نومه: إذا انتبه. يقال: أفزعت الرجل ففزع: أي أنبهته فانتبه.\n(قَفَل): القفول: الرجوع من السفر.\n(الكَرَى): النعاس.\n(اكلأ): الكلاءة: الحفظ والحراسة.\n_________\n(١) رواه مسلم رقم (٦٨٠) في المساجد، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها، والموطأ ١ / ١٣ و١٤ في وقوت الصلاة، باب النوم عن الصلاة، وأبو داود رقم (٤٣٥) و(٤٣٦) في الصلاة، باب في من نام عن الصلاة أو نسيها، والترمذي رقم (٣١٦٢) في التفسير، باب ومن سورة طه، والنسائي ١ / ٢٩٥ و٢٩٦ و٢٩٨ في المواقيت، باب إعادة من نام عن الصلاة لوقتها من الغد، وباب كيف يقضي الفائت من الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٣٨) قال: حدثني حرملة بن يحيى التجيبي. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (٤٣٥) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: أخبرني يونس (ح) قال: أحمد قال عنبسة، يعني عن يونس. وفي (٤٣٦) قال: حدثنا موسى بن إسماعيل. قال: حدثنا أبان. قال: حدثنا معمر. وفي تحفة الأشراف (١٠/١٣٣٢٦) قال: حدثنا مؤمل. قال: حدثنا الوليد عن الأوزاعي. وابن ماجة (٦٩٧) قال: حدثنا حرملة بن يحيى. قال: حدثنا عبد الله بن وهب. قال: حدثنا يونس والترمذي (٣١٦٣) قال: حدثنا محمود بن غيلان. قال: حدثنا النضر بن شميل. قال: أخبرنا صالح بن أبي الأخضر. والنسائي (١/٢٩٥) قال: أخبرنا عبد الأعلى بن واصل بن عبد الأعلى. قال: حدثنا يعلى. قال: حدثنا محمد بن إسحاق. وفي (١/٢٩٦) قال: أخبرنا عمرو بن سواد بن الأسود بن عمرو قال: أنبأنا ابن وهب. قال: أنبأنا يونس. (ح) وأخبرنا سويد بن نصر. قال: حدثنا عبد الله، عن معمر.\nخمستهم - يونس، ومعمر، والأوزاعي، وصالح، ومحمد بن إسحاق - عن ابن شهاب، عن سعيد بن المسيب، فذكره.\n* في رواية معمر عند أبي داود (٤٣٦) قال: فقال رسول الله -ﷺ-: «تحولوا عن مكانكم الذي أصابتكم فيه الغفلة. قال: فأمر بلالا فأذن وأقام وصلى» .\n* قال أبو داود: رواه مالك، وسفيان بن عيينة، والأوزاعي، وعبد الرزاق عن معمر، وابن إسحاق، لم يذكر أحد منهم الأذان في حديث الزهري هذا، ولم يسنده منهم أحد إلا الأوزاعي وأبان العطار عن معمر.\n* روايات النسائي جاءت مختصرة على: أن رسول الله -ﷺ- قال: «من نسي صلاة فليصلها إذا ذكرها. فإن الله تعالى قال: ﴿أقم الصلاة لذكري﴾» .\n-وعن أبي حازم، عن أبي هريرة، بلفظ: «عرسنا مع نبي الله، -ﷺ- فلم نستيقظ حتى طلعت الشمس فقال النبي -ﷺ-: ليأخذ كل رجل برأس راحلته، فإن هذا منزل حضرنا فيه الشيطان. قال: ففعلنا. ثم دعا بالماء فتوضأ، ثم سجد سجدتين. ثم أقيمت الصلاة، فصلى الغداة.» .\nأخرجه أحمد (٢/٤٢٨) ومسلم (٢/١٣٨) قال: حدثني محمد بن حاتم ويعقوب بن إبراهيم الدورقي. والنسائي (١/٢٩٨) وفي الكبرى (١٥٠٥) قال: أخبرنا يعقوب بن إبراهيم. وابن خزيمة (٩٨٨، ٩٩٩، ١١١٨، ١٢٥٢) قال حدثنا محمد بن بشار.\nأربعتهم - أحمد بن حنبل، ومحمد بن حاتم، ويعقوب بن إبراهيم، ومحمد بن بشار - عن يحيى بن سعيد، عن يزيد بن كيسان. قال: حدثني أبو حازم فذكره.\n-وعن أبي حازم، عن أبي هريرة بلفظ: «أن النبي -ﷺ-، نام عن ركعتي الفجر، فقضاهما بعدما طلعت الشمس» .\nأخرجه ابن ماجة (١١٥٥) قال: حدثنا عبد الرحمن بن إبراهيم ويعقوب بن حميد بن كاسب، قالا: حدثنا مروان بن معاوية، عن يزيد بن كيسان، عن أبي حازم، فذكره.","vol":"5","page":193},{"text":"٣٢٤٩ - (خ م د) عمران بن حصين - ﵁ - «أن رسول الله - ﷺ- كان في مَسِيرٍ له، فناموا عن صلاة الفجر، فاستيقظوا بحَرِّ الشمس، فارتفعوا قليلًا، حتى استقَلَّت الشمسُ، ثم أمر مُؤذِّنًا فأذَّنَ، فصلَّى، ركعتين قبل الفجر، ثم أقام، ثم صلى الفجر» . أخرجه أبو داود، وهو طرف من حديث طويل قد أخرجه البخاري ومسلم بطوله، وهو مذكور في المعجزات من «كتاب النبوة» من حرف النون (١) .\n_________\n(١) رواه البخاري ٦ / ٤٢٥ و٤٢٦ في الأنبياء، باب علامات النبوة في الإسلام، وفي التيمم، باب الصعيد الطيب وضوء المسلم يكفيه من الماء، وباب التيمم ضربة، ومسلم رقم (٦٨٢) في المساجد، باب قضاء الصلاة الفائتة، وأبو داود رقم (٤٤٣) في الصلاة، باب من نام عن الصلاة أو نسيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٣١) قال: حدثنا عبد الأعلى، عن يونس. وفي (٤/٤٤١) قال: حدثنا يزيد، قال: أخبرنا هشام. (ح) وروح، قال: حدثنا هشام. (ح) وحدثنا معاوية، قال: حدثنا زائدة، عن هشام. وفي (٤/٤٤٤) قال: حدثنا عبد الوهاب بن عطاء، قال: أخبرنا يونس. وأبو داود (٤٤٣) قال: حدثنا وهب بن بقية، عن خالد، عن يونس. وابن خزيمة (٩٩٤) قال: حدثنا محمد بن يحيى، قال: حدثنا يزيد بن هارون، قال: أخبرنا هشام.\nكلاهما - يونس بن عبيد، وهشام بن حسان - عن الحسن البصري، فذكره.\nوهو جزء من حديث طويل، سيأتي.","vol":"5","page":195},{"text":"٣٢٥٠ - (د) عمرو بن أمية الضمري - ﵁ - قال: «كنا مع رسول الله - ﷺ- في بعض أسفاره، فنام عن الصبح حتى طلعت الشمس، فاستيقظ رسولُ الله - ﷺ-، فقال: تَنَحَّوا عن هذا المكان، ثم أمر بلالًا فأذَّن، ثم توضَّؤوا، وصلَّوا ركعتي الفجر، ثم أمر بلالًا فأقام الصلاة، فصلى بهم صلاة الصبح» .\nقال أبو داود: وروي عن ذي مخْبر الحَبشي - وكان يخدم النبيَّ - ﷺ- في هذا الخبر، قال: فتوضأَ - يعني: النبيَّ -ﷺ- وُضُوء لم يَلْث (١) منه التراب، ثم أمر بلالًا فأذَّن، ثم قام النبي - ﷺ- فركع ركعتين وهو غير عَجِلِ.\nوفي رواية عن ذي مخبر ابن أَخي النجاشي قال: «فأذَّن وهو غير عَجِل» . أخرجه أبو داود (٢) .\n_________\n(١) أي: لم يبتل، من لثي يلثى، وقال بعضهم: لم يلت، من لت السويق: إذا بله.\n(٢) رقم (٤٤٤) و(٤٤٥) و(٤٤٦) في الصلاة، باب من نام عن الصلاة أو نسيها، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٣٩، ٥/٢٨٧) . وأبو داود (٤٤٤) قال: حدثنا عباس العنبري (ح) وحدثنا أحمد بن صالح.\nثلاثتهم - أحمد بن حنبل، وعباس، وأحمد بن صالح - عن عبد الله بن يزيد أبي عبد الرحمن المقرئ، عن حيوة بن شريح، عن عياش بن عباس، يعني القتباني، أن كليب بن صبح حدثهم، أن الزبرقان حدثه، فذكره.\nوالرواية الثانية أخرجها أبو داود (٤٤٥) قال: ثنا إبراهيم بن الحسن، قال: ثنا حجاج، يعني ابن محمد قال: ثنا حريز، (ح) وحدثنا عبيد بن أبي الوزير، قال: حدثنا مبشر - يعني الحلبي - قال: ثنا حريز - يعني ابن عثمان - قال: ثني يزيد بن صالح، عن ذي مخبر الحبشي، فذكره.\nوالرواية الثالثة: أخرجها أبو داود (٤٤٦) قال: ثنا مؤمل بن الفضل، قال: ثنا الوليد، عن حريز - يعني ابن عثمان - عن يزيد بن صالح، عن ذي مخبر بن أخي النجاشي، فذكره.","vol":"5","page":196},{"text":"٣٢٥١ - (د) عبد الله بن مسعود - ﵄ -: قال: «أقْبَلْنا مع رسول الله - ﷺ- زمَنَ الحُدَيبِيةَ، فقال النبيُّ - ﷺ-: مَن يَكلَؤنا؟ فقال بلال: أَنا، فناموا حتى طلعت الشمس، فاستيقظ النبي - ﷺ-، فقال: افعلوا كما كنتم تفعلون، قال: ففعلنا، قال: فكذلك فافعلوا، لمن نام أو نَسِيَ» . أخرجه أَبو داود (١) .\n_________\n(١) رقم (٤٤٧) في الصلاة، باب من نام عن الصلاة أو نسيها، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٦) (٣٦٥٧) قال: حدثنا يحيى، قال: حدثنا شعبة. وفي (١/٣٩١) (٣٧١٠) قال: حدثنا يزيد، قال: أنبأنا المسعودي. وفي (١/٤٦٤) (٤٤٢١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٤٤٧) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والنسائي في الكبرى (الورقة /١١٩-ب) قال: أخبرنا محمد بن المثنى، ومحمد بن بشار، عن محمد قال: حدثنا شعبة. (ح) وأخبرنا سويد بن نصر، قال: أخبرنا عبد الله، عن المسعودي.\nكلاهما- شعبة، وعبد الرحمن بن عبد الله المسعودي - عن جامع بن شداد، عن عبد الرحمن بن أبي علقمة، فذكره.\n* في رواية المسعودي: «لما انصرفنا من غزوة الحديبية، قال رسول الله -ﷺ-: من يحرسنا الليلة؟ قال عبد الله: فقلت: أنا، حتى عاد مرارا، قلت: أنا يا رسول الله، قال: فأنت إذن، قال: فحرستهم ...» الحديث.\n* رواية يحيى، وأبي داود، وعبد الله بن المبارك، ليس فيها قصة ضلال ناقة رسول الله -ﷺ-.\n* في رواية شعبة عند النسائي، قال جامع بن شداد: سمعت عبد الرحمان بن علقمة قال النسائي: كذا قال في كتابه، والصواب: - عبد الرحمان بن أبي علقمة -.","vol":"5","page":196},{"text":"٣٢٥٢ - (س) جبير بن مطعم - ﵁ - أن رسولَ الله - ﷺ- قال في سفر: «مَن يَكْلَؤنا الليلة لا نَرْقُدَ (١) عن الصلاة، عن صلاة الصبح؟ فقال بلال: أنا، فاستقبل مطلع الشمس، فَضُرِبَ على آذانهم، حتى أيقظَهم حرُّ الشمس، فقاموا، فقال: توَّضؤوا، ثم أذَّن بلال، فصلى ركعتين، وصلَّوا ركعتي الفجر، ثم صلَّوَا الفجر» . أخرجه النسائي (٢) .\n_________\n(١) جملة مستأنفة في محل التعليل.\n(٢) ١ / ٢٩٨ في المواقيت، باب كيف يقضي الفائت من الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٨١) قال: حدثنا عبد الصمد، وعفان. والنسائي (١/٢٩٨) قال: أخبرنا أبو عاصم خشيش بن أصرم، قال: حدثنا يحيى بن حسان.\nثلاثتهم - عبد الصمد، وعفان، ويحيى - قالوا: حدثنا حماد بن سلمة، عن عمرو بن دينار، عن نافع ابن جبير، فذكره.","vol":"5","page":197},{"text":"٣٢٥٣ - (س) عبد الله بن عباس - ﵄ -: قال: «أدلجَ رسولُ الله - ﷺ-، ثم عرَّسَ، فلم يستيقظْ حتى طلعت عليه الشمس، أو بعضُها، فلم يُصَلِّ حتى ارتفعت الشمس، فصلى، وهي صلاة الوسطى» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أدلج): الإدلاج مخففًا: السير من أول الليل، ومشدد الدال: السير من آخره.\n_________\n(١) ١ / ٢٩٩ في المواقيت، باب كيف يقضي الفائت من الصلاة، وإسناده حسن، والأرجح أن الصلاة الوسطى، هي صلاة العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/٢٩٨)، وفي الكبرى (٣٣٩) قال: أخبرنا أبو عاصم خشيش بن أصرم، قال: حدثنا حبان بن هلال، قال: حدثنا حبيب، عن عمرو بن هرم، عن جابر بن زيد، فذكره.","vol":"5","page":197},{"text":"٣٢٥٤ - (ط) زيد بن أسلم - مولى عمر - ﵁ - قال: «عرَّس رسول الله - ﷺ- ليلة بطريق مكة، ووَكَّل بلالًا أن يُوقِظَهم للصلاة ⦗١٩٨⦘ فرَقدَ بلال، ورَقدُوا، حتى استيقَظُوا وقد طلعت عليهم الشمس، فاستيقظ القومُ وقد فَزِعُوا، فأمرهم رسولُ الله - ﷺ- أن يركبوا حتي يخرجوا من ذلك الوادي، وقال: «إن هذا وادٍ به شيطان» فركبوا حتى خرجوا من ذلك الوادي، ثم أمرهم رسول الله - ﷺ- أن يَنزِلوا، وأن يتوضَّؤوا، وأمر بلالًا أن يُناديَ بالصلاة أو يقيمَ، فصلى رسولُ الله - ﷺ- بالناس، ثم انصرف وقد رأى من فزعهم، فقال: يا أيها الناس، إن الله قبض أرْوَاحنا، ولو شاء لرَدَّها إلينا في حين غير هذا، فإذا رقَد أحدُكم عن الصلاة أَو نَسيَها ثم فَزِعَ إليها فلْيُصَلِّها كما كان يُصلِّيها في وقتها، ثم التفت رسول الله - ﷺ- إلى أبي بكر الصديق، فقال: إن الشيطان أتى بلالًا وهو قائم يصلي فأضجعه، فلم يَزَلْ يَهدِّئهُ كما يُهَدَّأُ الصبيُّ حتى نام. ثم دعا رسول الله -ﷺ- بلالًا، فأخبر بلال رسولَ الله -ﷺ- مثل الذي أخبر رسول الله - ﷺ- أبا بكر، فقال أبو بكر أشهد أنك رسولُ الله» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٤ و١٥ مرسلًا في وقوت الصلاة، باب النوم عن الصلاة، وهو مرسل صحيح الإسناد، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: مرسل باتفاق رواة الموطأ، وجاء معناه متصلًا من وجوه صحاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٢٥) فذكره.\nوقال الزرقاني في شرح الموطأ (١/٥٤) مرسلا باتفاق رواة الموطأ وجاء معناه متصلا من وجوه صحاح، قاله أبو عمر.","vol":"5","page":197},{"text":"٣٢٥٥ - (س) بريد بن أبي مريم عن أبيه، قال: «كنا مع رسولِ الله - ﷺ- في سفر، فأسْرينا ليلة، فلما كان في وجهِ ⦗١٩٩⦘ الصُّبْح نزل رسولُ الله فنام - ﷺ- ونام النَّاس، ولم يستيقظوا إلا بالشمس قد طلعت علينا، فأمر رسول الله - ﷺ- المؤذِّنَ، فأذَّنَ، ثم صلى ركعتين قبل الفجر، ثم أمره فأقام، فصلى بالناس، ثم حدَّثنا بما هو كائن حتى تقومَ الساعة» . أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٩٧ في المواقيت، باب كيف يقضي الفائت من الصلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/٢٩٧) وفي الكبرى (١٥٠٤) قال: نا هناد بن السري، عن أبي الأحوص، عن عطاء بن السائب، عن بريد بن أبي مريم، فذكره.","vol":"5","page":198},{"text":"٣٢٥٦ - () أبو مسعود عقبة بن عمرو الأنصاري - ﵁ - قال: «أقْبَلْنَا مع رسول الله - ﷺ- زَمَن الحُدَيبِيَةَ، فقال رسول الله -ﷺ- من يكلؤنا للصلاة؟»\nوفي رواية: من يكلأُ لنا الصلاةَ، فقال بلال: أَنا، فَنِمْنا حتى طلعت الشمس، فاستيقظ رسول الله - ﷺ-، فقال: افعلوا كما كنتم تفعلون، فجعل يَهمِسُ بعضُنا إلى بعض: ما كَفَّارةُ ما صَنَعْنَا؟ فسمِعَنا، فقال: أما لكمْ فيَّ أُسوة، وقد قال تعالى: ﴿لَقدْ كانَ لَكُمْ في رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١] أما إنه ليس في النوم تفريط، إنما التفريط على مَن لم يُصَلِّ الصلاة حتى يأتيَ وقتُ الصلاة الأخرى، فمن فعل ذلك فليُصَلِّها حين يَنْتَبِهُ لها، اصنَعوا كما كنتم تَصنعون، فصلى بنا، فلما سلَّم قال: هكذا يفعل مَن نام أَو نسي، قال الله تعالى: ﴿أَقِمِ الصلاةَ لِذِكْري﴾ أخرجه (١) . ⦗٢٠٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يهمس): الهمس: الكلام الخفي.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد مرت أحاديث بمعناه صحيحة دون ذكر الآية ﴿لقد كان لكم في رسول الله أسوة حسنة﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه، وهو من زيادات رزين على الأصول.","vol":"5","page":199},{"text":"٣٢٥٧ - (خ م ت س) جابر بن عبد الله - ﵄ - أن عمر بن الخطاب - ﵁ جاء يوم الخندق بعدما غرَبت الشمس، فجعل يَسُبُّ كفارَ قريش، وقال: يا رسول الله، ما كدِتُ أصلِّي العصر حتى كادت الشمس تغرب؟ قال رسول الله -ﷺ-، والله ما صَلَّيْتُها، فقُمنَا إلى بطْحانَ، فتوضَّأَ للصلاة، وتوضَّأْنا، فصلى العصر بعدما غربت الشمس، ثم صلى بعدها المغربَ أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n_________\n(١) رواه البخاري ٢ / ٥٥ و٥٦ في المواقيت، باب من صلى بالناس جماعة بعد ذهاب الوقت، وباب قضاء الصلوات الأولى فالأولى، وفي الأذان، باب قول الرجل: ما صلينا، وفي صلاة الخوف، باب الصلاة عند مناهضة الحصون ولقاء العدو، وفي المغازي، باب غزوة الخندق، ومسلم رقم (٦٣١) في المساجد، باب الدليل لمن قال: الصلاة الوسطى هي صلاة العصر، والترمذي رقم (١٨٠) في الصلاة، باب ما جاء في الرجل تفوته الصلوات بأيتهن يبدأ، والنسائي ٣ / ٨٤ و٨٥ في السهو، باب إذا قيل للرجل: هل صليت هل يقول: لا؟ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه البخاري (١/١٥٤) قال: حدثنا معاذ بن فضالة. وفي (١/١٥٥) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٥/١٤١) قال: حدثنا المكي بن إبراهيم. ومسلم (٢/١١٣) قال: حدثني أبو غسان المسمعي، ومحمد بن المثنى، عن معاذ بن هشام. والترمذي (١٨٠) قال: حدثنا محمد بن بشار - بندار - قال: حدثنا معاذ بن هشام. والنسائي (٣/٨٤) قال: أخبرنا إسماعيل بن مسعود، ومحمد بن عبد الأعلى، قالا: حدثنا خالد وهو ابن الحارث. وابن خزيمة (٩٩٥) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد - يعني ابن الحارث - (ح) وحدثنا أبو موسى، قال: حدثنا معاذ بن هشام. خمستهم - معاذ بن فضالة، ويحيى، ومكي، ومعاذ بن هشام، وخالد - عن هشام\n٢- وأخرجه البخاري (١/١٦٤) قال: حدثنا أبو نعيم. وابن خزيمة (٩٩٥) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا قبيصة. (ح) وحدثنا محمد بن رافع، قال: حدثنا حسين بن محمد.\nثلاثتهم - أبو نعيم، وقبيصة، وحسين - عن شيبان بن عبد الرحمن.\n٣- وأخرجه البخاري (٢/١٨) قال: حدثنا يحيى. ومسلم (٢/١١٣) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم.\nثلاثتهم - يحيى، وأبو بكر، وإسحاق - عن وكيع، عن علي بن المبارك.\nثلاثتهم - هشام، وشيبان، وعلي - عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"5","page":200},{"text":"٣٢٥٨ - (ت س) عبد الله بن مسعود - ﵄ - «أن المشركين شَغَلُوا رسولَ الله - ﷺ- عن أربع صلوات يوم الخندق، حتى ذهب من الليل ماشاء الله، فأمر بلالًا فأذَّن، ثم أقام فصلى الظهر، ثم أقام فصلى العصر، ثم أقام فصلى المغرب، ثم أقام فصلى العشاء» . أخرجه الترمذي والنسائي. ⦗٢٠١⦘\nوفي رواية للنسائي، قال: «كنا مع رسول الله - ﷺ- فَحُبِسْنا عن صلاة الظهر والعصر والمغرب والعشاء، فاشتدَّ ذلك علَيَّ، فقلت: نحن مع رسول الله في سبيل الله؟ فأمر رسولُ الله - ﷺ- بلالًا فأذن وأقام ...» وذكر الحديث، وقال فيه: «فصلى بنا، ثم طاف علينا، فقال: ما على الأرض عِصابة يذكرون الله غيرَكم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عصابة): العصابة: الجماعة من الناس.\n_________\n(١) رواه الترمذي رقم (١٧٩) في الصلاة، باب ما جاء في الرجل تفوته الصلوات بأيتهن يبدأ، والنسائي ١ / ٢٩٧ و٢٩٨ في المواقيت، باب كيف يقضي الفائت من الصلاة، من حديث أبي عبيدة عامر بن عبد الله بن مسعود عن أبيه عبد الله بن مسعود، وعامر يروي عن أبيه عبد الله ولم يسمع منه، ولكن للحديث شواهد بمعناه في الصحيحين وغيرهما يقوى بها، وقال الترمذي: وفي الباب عن جابر وأبي سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أحمد (١/٣٧٥) (٣٥٥٥) قال: حدثنا هشيم. وفي (١/٤٢٣) (٤٠١٣) قال: حدثنا كثير، قال: حدثنا هشام. والترمذي (١٧٩) قال: حدثنا هناد، قال: حدثنا هشيم. والنسائي (١/٢٩٧) وفي الكبرى (١٥٠٦) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله، عن هشام الدستوائي. وفي (٢/١٧) . وفي الكبرى (١٥٤٢) قال: أخبرنا هناد، عن هشيم. وفي (٢/١٨) وفي الكبرى (١٥٤٣) قال: أخبرنا القاسم بن زكريا بن دينار قال: حدثنا حسين بن علي عن زائدة، قال: حدثنا سعيد بن أبي عروبة، قال: حدثنا هشام.\nكلاهما - هشيم، وهشام الدستوائي - عن أبي الزبير، عن نافع بن جبير بن مطعم، عن أبي عبيدة بن عبد الله بن مسعود، فذكره.\nوقال الترمذي: حديث عبد الله ليس بإسناده بأس إلا أن أبا عبيدة لم يسمع من عبد الله.","vol":"5","page":200},{"text":"٣٢٥٩ - (ط) يحيى بن سعيد -﵀ - أَن ابن المسيب قال: «ما صلى رسول الله - ﷺ- الظهر والعصر يوم الخندق حتى غربت الشمس» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٨٤ و١٨٥ في صلاة الخوف، باب صلاة الخوف موقوفًا على ابن المسيب، وقد جاء بمعناه عن جابر مرفوعًا في الصحيحين وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك الموطأ (٤٤٤)، عن يحيى بن سعيد، فذكره. قلت: سعيد بن المسيب تابعي، وروايته عن الرسول الله -ﷺ- مرسلة.","vol":"5","page":201},{"text":"٣٢٦٠ - (س) أبو سعيد الخدري - ﵁ - قال: «شَغَلَنَا المُشركون يوم الخندق عن صلاة الظهر حتى غربت الشمس، وذلك قبل أن ⦗٢٠٢⦘ ينزل في القتال ما نزل، فأنزل الله ﷿ ﴿وَكَفى اللهُ المُؤمِنينَ القِتَالَ﴾ [الأحزاب: ٢٥] فأمر رسولُ الله - ﷺ- بلالًا فأقام لصلاة الظهر، فصلاها كما كان يُصلِّيها في وقتها، ثم أقام للعصر، فصلاها كما كان يصليها في وقتها. ثم أقام للمغرب، فصلاها كما كان يصليها في وقتها» . أخرجه النسائي (١) .\nوفي نسخة السماع لكتاب النسائي قال: «شغلنا المشركون يوم الخندق عن صلاة العصر، حتى غربت الشمس، وذلك قبل أن ينزل في القتال ما نزل فأنزل الله ﷿ ﴿وَكفَى اللهُ المُؤمِنينَ القِتَالَ﴾ [الأحزاب: ٢٥] فأَمر رسولُ الله -ﷺ- بلالًا فأَقام لصلاة الظهر، فصلاها كما كان يصلِّيها لوقتها، ثم أقام للعصر، فصلاها كما كان يصليها لوقتها» .\n_________\n(١) ٢ / ١٧ في الأذان، باب الأذان للفائت من الصلوات، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٥) قال: حدثنا يحيى. وفي (٣/٢٥) قال: حدثنا أبو خالد الأحمر. وفي (٣/٤٩) قال: حدثنا عبد الملك بن عمرو، وحجاج. وفي (٣/٦٧) قال: حدثنا يزيد، وحجاج والدارمي (١٥٣٢) قال: أخبرنا يزيد بن هارون. والنسائي (٢/١٧) وفي الكبرى (١٥٤١) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (٩٩٦) قال: حدثنا بندار، قال: حدثنا يحيى. وفي (٩٩٦، ١٧٠٣) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى، وعثمان - يعني ابن عمر -.\nستتهم - يحيى، وأبو خالد، وعبد الملك، وحجاج، ويزيد، وعثمان - عن ابن أبي ذئب، عن سعيد بن أبي سعيد المقبري، عن عبد الرحمن بن أبي سعيد، فذكره.","vol":"5","page":201},{"text":"٣٢٦١ - (ط) نافع - مولى ابن عمر «أن عبد الله بن عمر - ﵄- أُغْمِيَ عليه، فذهب عقله، فلم يَقْضِ الصلاة» .\nقال مالك: «ذلك فيما نُرَى - والله أعلم - أن الوقتَ ذهب، فأمَّا من أفاق وهو في وقت، فإنه يُصلِّي» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٣ في وقوت الصلاة، باب جامع الوقوت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٢٣) عن نافع، فذكره.","vol":"5","page":202},{"text":"٣٢٦٢ - (ط) نافع مولى ابن عمر أن ابن عمر - ﵄ - كان يقول: «مَن نَسِيَ صلاة فلم يذكرها إلا وهو مع الإمام، فإذا سلَّم ⦗٢٠٣⦘ الإمامُ فلْيُصل الصلاة التي نَسِيَ، ثم ليُصلِّ بعدها الأُخرى» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٨ في قصر الصلاة، باب العمل في جامع الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٤٠٧) عن نافع، فذكره.","vol":"5","page":202},{"text":"<span data-type=\"title\" id=toc-644>الفرع الثالث: في إثم تاركها</span>\n٣٢٦٣ - (م د ت) - جابر بن عبد الله - ﵄ -: قال: إنه سَمِعَ رسولَ الله - ﷺ- يقول: «بين الرَّجُل وبين الشِّرْك: تركُ الصلاة» . هذه رواية مسلم.\nوفي رواية الترمذي «بين الكفر والإيمان: تركُ الصلاة» وله في أخرى «بين العبد وبين الشِّرْك أَو الكفر: تركُ الصلاة» .\nوفي أخرى: «بين العبد وبين الكفر: تركُ الصلاة» . وأخرج أبو داود الرواية الآخرة من روايات الترمذي (١) .\n_________\n(١) رواه مسلم رقم (٨٢) في الإيمان، باب بيان إطلاق اسم الكفر على من ترك الصلاة، وأبو داود رقم (٤٦٧٨) في السنة، باب في رد الإرجاء، والترمذي رقم (٢٦٢٢) في الإيمان، باب ما جاء في ترك الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٧٠) قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق.. وعبد بن حميد (١٠٢٢) قال: أخبرنا عبيد الله بن موسى، عن سفيان. ومسلم (١/٦١) قال: حدثنا يحيى بن يحيى التميمي، وعثمان بن أبي شيبة.\nكلاهما عن جرير. والترمذي (٢٦١٨) قال: حدثنا قتيبة، قال: حدثنا جرير، وأبو معاوية. وفي (٢٦١٩) قال: حدثنا هناد، قال: حدثنا أسباط بن محمد.\nخمستهم - أبو إسحاق، وسفيان، وجرير، وأبو معاوية، وأسباط - عن الأعمش، عن أبي سفيان، فذكره.\n* في رواية عبد بن حميد، والترمذي (٢٦١٨) «بين الإيمان والكفر ترك الصلاة» .\n-وعن أبي الزبير، أنه سمع جابر بن عبد الله، يقول: سمعت رسول الله -ﷺ- يقول: «بين الرجل وبين الشرك والكفر ترك الصلاة» .\nأخرجه أحمد (٣/٣٨٩) قال: حدثنا سريج، قال: حدثنا ابن أبي الزناد، عن موسى بن عقبة. وعبد بن حميد (١٠٤٣) قال: أخبرنا عبد الرزاق، قال: أخبرنا عمر بن زيد. والدارمي (١٢٣٦) قال: أخبرنا أبو عاصم، عن ابن جريج. ومسلم (١/٦٢) قال: حدثنا أبو غسان المسمعي، قال: حدثنا الضحاك بن مخلد، عن ابن جريج. وأبو داود (٤٦٧٨) قال: حدثنا أحمد بن حنبل، قال: حدثنا وكيع، قال: حدثنا سفيان وابن ماجة (١٠٧٨) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا سفيان. والترمذي (٢٦٢٠) قال: حدثنا هناد، قال: حدثنا وكيع، عن سفيان، والنسائي (١/٢٣٢) هامش قال: أخبرنا أحمد بن حرب، قال: حدثنا محمد بن ربيعة، عن ابن جريج.\nأربعتهم - موسى، وعمر بن زيد، وابن جريج، وسفيان - عن أبي الزبير، فذكره.","vol":"5","page":203},{"text":"٣٢٦٤ - (س ت) بريدة - ﵁ - قال: قال رسولُ الله - ﷺ-: «العَهدُ الذي بيننا وبينهم: الصلاةُ، فمن تركها فقد كفر» أخرجه ⦗٢٠٤⦘ الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٢٦٢٣) في الإيمان، باب ما جاء في ترك الصلاة، والنسائي ١ / ٢٣١ و٢٣٢ في الصلاة، باب الحكم في تارك الصلاة، ورواه أيضًا أحمد في \" المسند \" وابن ماجة والنسائي وابن حبان والحاكم وصححه، ووافقه الذهبي، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٤٦) . وابن ماجة (١٠٧٩) قال: حدثنا إسماعيل بن إبراهيم البالسي. والترمذي (٢٦٢١) قال: حدثنا محمد بن علي بن الحسن الشقيقي ومحمود بن غيلان.\nأربعتهم - أحمد، وإسماعيل، ومحمد، ومحمود - عن علي بن الحسن بن شقيق.\n٢- وأخرجه أحمد (٥/٣٥٥) قال: حدثنا زيد بن الحباب.\n٣- وأخرجه الترمذي (٢٦٢١) قال: حدثنا أبو عمار الحسين بن حريث، ومحمود بن غيلان، قالا: حدثنا علي بن الحسين بن واقد.\n٤- وأخرجه الترمذي (٢٦٢١) قال: حدثنا أبو عمار الحسين بن حريث، ويوسف بن عيسى. والنسائي (١/٢٣١) قال: أخبرنا الحسين بن حريث.\nكلاهما - الحسين، ويوسف - عن الفضل بن موسى.\nأربعتهم - علي بن الحسن، وزيد، وعلي، والفضل - عن الحسين بن واقد، قال: حدثنا عبد الله بن بريدة، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"5","page":203},{"text":"٣٢٦٥ - (ت) عبد الله بن شقيق - ﵀ - قال: «كان أصحابُ رسولِ الله -ﷺ- لا يَرَوْنَ شيئًا من الأعمال تركُهُ كفر غير الصلاة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٢٤) في الإيمان، باب ما جاء في ترك الصلاة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٢٢) قال: ثنا قتيبة. قال: ثنا بشر بن المفضل، عن الجريري، عن عبد الله بن شقيق العقيلي، فذكره.","vol":"5","page":204},{"text":"٣٢٦٦ - (خ م ط د ت س) عبد الله بن عمر ﵄ - أن رسول الله -ﷺ- قال: «الذي تَفُوتُه صلاة العصر كأنما وُتِرَ أهلَه ومالَه» . أخرجه الجماعة. وعند أبي داود في رواية أخرى «أُوترَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وتر أهله وماله) يقال: وترته إذا: نقصته، أي نقص أهله وماله.\nوقيل: إن أصل الوتر: الجناية التي يجنيها الرجل على الرجل: من قتله حميمه وأخذه ماله، فشبه ما يلحق هذا الذي تفوته صلاة العصر بمن قتل حميمه وأخذ ماله. ومن نصب لام \" أهله \" جعله مفعولًا ثانيًا لِوُتِر، وأضمر فيها ⦗٢٠٥⦘ مفعولًا لم يسمَّ فاعله، عائدًا إلى الذي فاتته الصلاة ومن رفع اللام لم يُضمر وأقام الأهل مقام ما لم يسمَّ فاعله، لأنهم المصابون المأخوذون واختصاره أن من رد النقص إلى الأهل والمال رفعهما، ومن رده إلى الرجل نصبهما.\n_________\n(١) رواه البخاري ٢ / ٢٤ في المواقيت، باب إثم من فاتته العصر، ومسلم رقم (٦٢٦) في المساجد، باب التغليظ في تفويت العصر، والموطأ ١ / ١١ و١٢ في وقوت الصلاة، باب جامع الوقوت، وأبو داود رقم (٤١٤) و(٤١٥) في الصلاة، باب وقت صلاة العصر، والترمذي رقم (١٧٥) في الصلاة، باب ما جاء في السهو عن صلاة العصر، والنسائي ١ / ٢٣٨ في الصلاة، باب عدد صلاة العصر في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٣٣) وأحمد (٢/٦٤) (٥٣١٣) قال: قرأت على عبد الرحمن (ح) وحدثني حماد الخياط. والبخاري (١/١٤٥) قال: حدثنا عبد الله بن يوسف. ومسلم (٢/١١١) قال: حدثنا يحيى بن يحيى. وأبو داود (٤١٤) قال: حدثنا عبد الله بن مسلمة. والنسائي (١/٢٥٥) قال: أخبرنا قتيبة. ستتهم: - عبد الرحمان، وحماد، وعبد الله بن يوسف، ويحيى، وعبد الله بن مسلمة، وقتيبة - عن مالك.\n٢- وأخرجه أحمد (٢/٤٨) (٥٠٨٤) قال: حدثنا إسماعيل. وفي (٢/١٢٤) (٦٠٦٥) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد، كلاهما - إسماعيل، وحماد - عن أيوب.\n٣- وأخرجه أحمد (٢/٥٤) (٥١٦١) قال: حدثنا يحيى. وفي (٢/١٠٢) (٥٧٨٠) قال: حدثنا محمد بن عبيد. والدارمي (١٢٣٤) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان.\nثلاثتهم - يحيى، وابن عبيد، وسفيان - عن عبيد الله.\n٤- وأخرجه أحمد (٢/١٤٨) (٦٣٥٨) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج.\n٥- وأخرجه الترمذي (١٧٥) . والنسائي في الكبرى (٣٤٣) .\nكلاهما - الترمذي، والنسائي - عن قتيبة، قال: حدثنا الليث بن سعد.\nخمستهم - مالك، وأيوب، وعبيد الله، وابن جريج، والليث - عن نافع، فذكره.\nوعن نافع، عن ابن عمر، قال: سمعت رسول الله -ﷺ- يقول: «من ترك العصر متعمدا حتى تغرب الشمس، فكأنما وتر أهله وماله» .","vol":"5","page":204},{"text":"٣٢٦٧ - (س) نوفل بن معاوية - ﵁ - أنَّه سَمِع رسولَ الله - ﷺ- يقول: «مَن فاتَتْهُ صلاةُ العصر فكأَنما وُتِرَ أهلَه وماله» .\nوفي رواية: قال نوفل: «صلاة من فاتته، فكأنَّما وُتِرَ أهلَه وماله» . قال ابن عمر: قال رسول الله -ﷺ-: «هي العصر» . وفي أخرى «إن من الصلاة صلاة: من فاتته فكأنما وُتِرَ أهله وماله» .\nقال ابن عمر: سمعتُ رسول الله - ﷺ- يقول: «هي صلاةُ العصر» أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٣٧ و٢٣٨ و٢٣٩ في الصلاة، باب صلاة العصر في السفر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٢/١٣) (٤٦٢١) قال: حدثنا أبو معاوية. وفي (٢/٢٧) (٤٨٠٥) (٢/٧٦) (٥٤٦٧) قال: حدثنا يزيد. وعبد بن حميد (٧٤٩) قال: أخبرنا يزيد بن هارون.\nكلاهما - أبو معاوية، ويزيد - عن الحجاج بن أرطاة.\n٢- وأخرجه أحمد (٢/٧٥) (٥٤٥٥) قال: حدثنا حسن، قال: حدثنا شيبان، عن يحيى.\nكلاهما - الحجاج، ويحيى - عن نافع، فذكره.\n-وعن سالم، عن أبيه، عن رسول اللهﷺ-، قال: «الذي تفوته صلاة العصر، فكأنما وتر أهله وماله» .\nأخرجه أحمد (٢/٨) (٤٥٤٥) . والدارمي (١٢٣٣) قال: أخبرنا محمد بن يوسف. ومسلم (٢/١١١) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد. وابن ماجة (٦٨٥) قال: حدثنا هشام بن عمار. والنسائي (١/٢٥٤) وفي الكبرى (١٤١٤) قال: أخبرنا إسحاق بن إبراهيم وابن خزيمة (٣٣٥) قال: حدثنا عبد الجبار بن العلاء (ح) وحدثنا سعيد بن عبد الرحمن المخزومي، وأحمد بن عبدة.\nتسعتهم - أحمد بن حنبل، وابن يوسف، وأبو بكر، والناقد، وهشام، وإسحاق، وعبد الجبار، وسعيد، وأحمد بن عبدة - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٢/١٣٤) (٦١٧٧) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب. وفي (٢/١٤٥) (٦٣٢٠) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢/١٤٥) (٦٣٢٤) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم (ح) ويعقوب، قال: حدثنا أبي. ومسلم (٢/١١١) قال: حدثني هارون ابن سعيد الأيلي، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث.\nخمستهم - سفيان وابن أخي ابن شهاب، ومعمر، وإبراهيم بن سعد، وعمرو بن الحارث - عن الزهري، عن سالم، فذكره.\n- وعن عراك بن مالك، قال: أخبرني عبد الله بن عمر، أنه سمع رسول الله -ﷺ- يقول: «من فاته صلاة العصر، فكأنما وتر أهله وماله» .\nأخرجه النسائي (١/٢٣٧) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك، عن حيوة بن شريح، قال: أنبأنا جعفر بن ربيعة، قال: قال عراك، فذكره.\nأخرجه أحمد (٢/١٩) (٤٦٨٩) قال: حدثنا يحيى. وفي (٢/٤١) (٤٩٩٤) قال: حدثنا يزيد. وأبو داود (٥٧٩) قال: حدثنا أبو كامل، قال: حدثنا يزيد بن زريع. والنسائي (٢/١١٤)، وفي الكبرى (٨٤٤) قال: أخبرنا إبراهيم بن محمد التيمي، قال: حدثنا يحيى بن سعيد. وابن خزيمة (١٦٤١) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو خالد (ح) وحدثنا علي بن خشرم.","vol":"5","page":205},{"text":"٣٢٦٨ - (خ س) أبو المليح قال: كنا مع بُرَيدة - ﵁ - في غزاة في يوم ذي غَيم، فقال: بكِّرُوا بصلاة العصر، فإن النبي - ﷺ- قال: «من ترك صلاة العصر فقد حَبِطَ عمله» . أخرجه البخاري والنسائي (١) . ⦗٢٠٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بكِّروا): التبكير في الأعمال: المبادرة إليها في أوائل أوقاتها.\n(حَبط): يقال: حبط عمله: إذا بطل.\n_________\n(١) رواه البخاري ٢ / ٢٦ في مواقيت الصلاة، باب من ترك صلاة العصر، وباب التبكير بالصلاة في يوم غيم، والنسائي ١ / ٢٣٦ في الصلاة، باب من ترك صلاة العصر.","vol":"5","page":205},{"text":"٣٢٦٩ - (ط) يحيى بن سعيد - ﵀ - «أن عمر انصرف من العصر فَلَقِيَ رجلًا لم يشهد العصر، فقال: مَا حَبَسَكَ عن صلاة العصر، فذكر له عُذْرًا، فقال عمر: طَفَّفْت (١)» .\nقال مالك: ويقال لكل شيء وفاء وتطفيف. أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تطفيف): التطفيف: نقص الكيل.\n_________\n(١) أي: نقصت نفسك حظها من الأجر لتأخرك عن صلاة الجماعة.\n(٢) ١ / ١٢ في وقوت الصلاة، باب جامع الوقوت، وفي سنده انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك الموطأ (٢١) فذكره.\nقلت: يحيى بن سعيد، تابعي لم يلق عمر بن الخطاب.","vol":"5","page":206},{"text":"<span data-type=\"title\" id=toc-645>الفصل الثاني: في المواقيت</span>، وفيه ستة فروع\n<span data-type=\"title\" id=toc-646>الفرع الأول: في تعيين أوقات الصلوات</span>\n٣٢٧٠ - (م د س) أبو موسى الأشعري - ﵁ - «أن ⦗٢٠٧⦘ رسولَ الله - ﷺ- أتاه سائل عن مَواقيت الصلاة؟ فلم يَرُدَّ عليه شيئًا. قال: وأمر بلالًا، فأقام الفجر حين انشَقَّ الفجر، والناسُ لا يكادُ يعرِف بعضُهم بعضًا، ثم أمره فأقام الظهر حين زالت الشمس، والقائل يقول: قد انتصف النهار، وهو كان أعلمَ منهم، ثم أمره فأقام العصر والشمس مُرتَفِعةَ، ثم أمره فأقام بالمغرب حين وقعت الشمس، ثم أمره فأقام العشاء حين غاب الشَّفق، ثم أخَّرَ الفجر من الغَدِ حتى انصَرَف منها والقائل يقول: قد طلعت الشمس، أو كادت، ثم أخرَّ الظهر حتى كان قريبًا من وقت العصر بالأمس، ثم أخرَ العصر حتى انصرف منها، والقائل يقول: قد احْمرَّت الشمس، ثم أخَّرَ المغرب حتى كان عند سقوط الشَّفق - وفي رواية: فصلى المغرب قبل أن يغيبَ الشفقُ في اليوم الثاني - ثم أخَّرَ العشاء حتى كان ثُلُثُ الليل الأول ثم أَصبَحَ فدعَا السائل، فقال: الوقت بين هذين» . هذه رواية مسلم.\nوأخرجه أبو داود، وقال فيه: «فأقام الفجر حين كان الرجل لا يعرف وجه صاحبه، أو أن الرجل لا يعرِفُ مَن إلى جَنْبِه»، وفيه: «ثم أخر العصر حتى انصرف منها وقد اصفرَّت الشمس» وقال في آخره: ورواه بعضهم، فقال: «ثم صلى العشاء إلى شطْرِ الليل» . وفي ألفاظ أبي داود خلاف عن لفظ مسلم. وأخرجه النسائي مثل مسلم (١) . ⦗٢٠٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشفق): الحُمرة التي تكون في الأفق الغربي بعد المغرب عند الشافعي -﵀ -، والبياض الذي يبقى به بعد ذهاب الحمرة عند أبي حنيفة -﵀-، فهو من الأضداد.\n_________\n(١) رواه مسلم رقم (٦١٤) في المساجد، باب أوقات الصلوات الخمس، وأبو داود رقم (٣٩٥) في الصلاة، باب في المواقيت، والنسائي ١ / ٢٦٠ و٢٦١ في المواقيت، باب آخر وقت المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤١٦) قال: حدثنا أبو نعيم. ومسلم (٢/١٠٦) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. وفي (٢/١٠٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وأبو داود (٣٩٥) قال: حدثنا مسدد، قال: حدثنا عبد الله بن داود. والنسائي (١/٢٦٠) قال: أخبرنا عبدة بن عبد الله، وأحمد بن سليمان، قالا: حدثنا أبو داود. وفي الكبرى (١٤١٥) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو داود - يعني عمر بن سعد -\nخمستهم - أبو نعيم، وعبد الله بن نمير، ووكيع، وعبد الله بن داود، وأبو داود - عن بدر بن عثمان مولى لآل عثمان، عن أبي بكر بن أبي موسى، فذكره.","vol":"5","page":206},{"text":"٣٢٧١ - (م ت س) بريدة - ﵁ - «أن رجلًا سأل رسولَ الله -ﷺ- عن وقت الصلاة؟ فقال له: صلِّ معنا هذين اليومين، فلما زالت الشمس أمر بلالًا فأذَّن، ثم أمره فأقام الظهر، ثم أمره فأقام العصر، والشمس مُرتفعة بيضاءُ نَقيَّة، ثم أمره فأقام المغرب حين غابت الشمس، ثم أمره فأقام العشاء حين غاب الشفق، ثم أَمره فأقام الفجر حين طلع الفجر، فلما أَن كان اليوم الثاني أمره فأبرَدَ بالظهر، فأبرد بها (١)، فأنَعمَ أن يُبْردَ بها، وصلى العصر والشمس مرتفعة، أخَّرها فوق الذي كان، وصلى المغرب قبل أن يغيب الشفق، وصلى العشاء بعد ما ذهب ثُلُثُ الليل، وصلى الفجر فأسفَرَ بها، ثم قال: أَين السائل عن وقت الصلاة؟ فقال الرجل: أَنا يا رسول الله، قال: وقتُ صلاتكم بين ما رأيتم» . أخرجه مسلم. وأخرجه الترمذي، فقال: «مواقيت الصلاة كما بين هذين» . وأخرجه النسائي، فقال: «فأمر بلالًا فأقام عند الفجر فصلى الفجر، ثم أمره حين زالت الشمس فصلى الظهر، ثم أمر حين رأى الشمس بيضاء فأقام العصر، ثم أَمره حين وقع حاجب الشمس فأقام المغرب، ثم أمره حين ⦗٢٠٩⦘ غاب الشفق، فأقام العشاء، ثم أَمره من الغد فنوَّر بالفجر، ثم أبرد بالظهر وأنعم أن يُبرِد، ثم [صلَّى] العصرَ والشمسُ بيضاءُ، وأخرَ عن ذلك، ثم صلى المغرب قبل أن يَغيب الشفق، ثم أَمره فأقام العشاءَ حين ذهب ثُلُثُ الليل فصلاها، ثم قال: أين السَّائل عن وقت الصلاة؟ وقتُ صلاتكم ما بين ما رأيتم» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأبردوا بالظهر): الإبراد: انكسار الوهج والحر وقوله: وأنعم أي: أطال الإبراد وتأخير صلاة الظهر. ومنه: أنعم النظر في الشيء: إذا أطال التفكر فيه.\n(فنوَّر بالفجر): أراد: أنه صلى وقد استنار الأفق كثيرًا.\n_________\n(١) أي أمره بالإبراد، فأبرد بها.\n(٢) رواه مسلم رقم (٦١٣) في المساجد، باب أوقات الصلوات الخمس، والترمذي رقم (١٥٢) في الصلاة، باب مواقيت الصلاة، والنسائي ١ / ٢٥٨ في المواقيت، باب أول وقت المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٤٩) قال: حدثنا إسحاق بن يوسف، ومسلم (٢/١٠٥) قال: حدثني زهير بن حرب، وعبيد الله بن سعيد.\nكلاهما عن إسحاق الأزرق، وابن ماجة (٦٦٧) قال: حدثنا محمد بن الصباح، وأحمد بن سنان قالا: حدثنا إسحاق بن يوسف. (ح) وحدثنا علي بن ميمون الرقي، قال: حدثنا مخلد بن يزيد، والترمذي (١٥٢) قال: حدثنا أحمد بن منيع، والحسن بن الصباح، وأحمد بن محمد بن موسى، قالوا: حدثنا إسحاق بن يوسف. والنسائي (١/٢٥٨) قال: أخبرني عمرو بن هشام، قال: حدثنا مخلد بن يزيد وابن خزيمة (٣٢٣) قال: حدثنا يعقوب بن إبراهيم، والحسن بن محمد، وعلي بن الحسين بن إبراهيم بن الحسين، وأحمد بن سنان الواسطي، وموسى بن خاقان البغدادي، قالوا: حدثنا إسحاق - وهو ابن يوسف الأزرق -. كلاهما- إسحاق، ومخلد - عن سفيان الثوري.\n٢- وأخرجه مسلم (٢/١٠٦) قال: حدثني إبراهيم بن محمد بن عرعرة السامي، وابن خزيمة (٣٢٤) قال حدثنا بندار (ح) وحدثنا محمد بن يحيى، قال: حدثنا علي بن عبد الله.\nثلاثتهم - إبراهيم، وبندار، وعلي - عن حرمي بن عمارة، عن شعبة.\nكلاهما - سفيان، وشعبة - عن علقمة بن مرثد، عن سليمان بن بريدة، فذكره.","vol":"5","page":208},{"text":"٣٢٧٢ - (ت د) عبد الله بن عباس - ﵄ -: أن النبيَّ - ﷺ- قال: «أمَّني جبريلُ صلوات الله عليه عند البيت مرتين، فصلى الظهر في الأولى منهما حين كان الفيءُ مثل الشِّرَاك، ثم صلى العصر حين كان كل شيء مثلَ ظِلِّهِ، ثم صلى المغرب حين وجبت الشمس وأفطر الصائم، ثم صلى العشاء حين غاب الشفق، ثم صلى الفجر حين بَرَقَ الفجر وحرُمَ الطعامُ على الصائم، وصلى المرة الثانية الظهر حين كان ظِلُّ كل شيء مثله، لِوَقتِ العصر بالأمس، ثم صلى العصر حين كان ظلُّ كل شيء مثلَيه، ثم صلى المغرب لوقته الأول، ثم صلى العشاءالآخرة ⦗٢١٠⦘ حين ذهب ثلث الليل، ثم صلى الصبح حين أسْفرَت الأرض، ثم التفتَ إليَّ جبريلُ، فقال: يا محمد، هذا وقتُ الأنبياء من قبلك، والوقتُ فيما بين هذين الوقتين» . هذه رواية الترمذي.\nوأَخرجه أبو داود، قال: «أَمَّني جبريل عند البيت مرتين، فصلى بي الظهر حين زالت الشمس وكانت قَدْرَ الشِّرَاك، وصلى بي العصر حين صار ظِلُّ كل شيء مثلَه، وصلى بيَ المغْرِب حين أفطر الصائم، وصلى بيَ العشاء حين غاب الشفق، وصلى بي الفجر حين حرُمَ الطعام والشَّرابُ على الصائم، فلما كان الغدُ صلى بيَ الظهر حين كان ظِلُّهُ مثَله، وصلى بيَ العصر حين كان ظلُّه مِثْلَيه، وصلى بيَ المغرب حين أَفطَرَ الصائم، وصلى بيَ العشاء إلى ثُلُثِ الليل، وصلى بيَ الفجر فأسفر، ثم التفَتَ إلي، فقال: يا محمد، هذا وقت الأنبياء من قبلك، والوقت ما بين هذين الوقتين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قدر الشِّراك): الشِّراك: سير من سيور النعل، وليس قدر الشراك ⦗٢١١⦘ في هذا على التحديد، ولكن الزوال لا يُستبان إلا بأقل ما يُرى من الفيء، وأقله فيما يُقَدر: هو ما بلغ قدر الشراك أو نحوه، وليس هذا المقدار مما يتبين به الزوال في جميع البلدان، إنما يتبين ذلك في مثل مكة من البلاد التي يقل فيها الظل، فإذا كان أطول يوم في السنة واستوت الشمس فوق الكعبة، لم يُرَ لشيء من جوانبها ظل، فكل بلد يكون أقرب إلى خط الاستواء ومعدل النهار، يكون الظل فيها أقصر، وكلما بعد عن خط الاستواء ومعدل النهار، يكون الظل فيه أطول.\n(وجبت الشمس): إذا غربت.\n(أسفر الصبح): إذا أضاء، وإسفار الأرض: هو أن يُبْسَطَ عليها ضوء الصبح فتظهر، فاستعار الإسفار لها، وإنما هو للصبح.\n_________\n(١) رواه الترمذي رقم (١٤٩) في الصلاة، باب في مواقيت الصلاة، وأبو داود رقم (٣٩٣) في الصلاة، باب في المواقيت، ورواه أيضًا أحمد في \" المسند \"، والحاكم وغيرهم من حديث عبد الرحمن بن الحارث ابن عياش بن أبي ربيعة عن حكيم بن حيكم عن نافع بن جبير بن مطعم عن ابن عباس، وعبد الرحمن ابن الحارث بن عياش صدوق له أوهام كما قال الحافظ في \" التقريب \"، ولكن رواه عبد الرزاق عن العمري عن عمر بن نافع بن جبير بن مطعم عن أبيه عن عبد الله بن عباس، فهي متابعة حسنة كما قال الحافظ الزيلعي في \" نصب الراية \"، فالحديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٣٣٣) (٣٠٨١) قال: حدثنا عبد الرزاق. وفي (١/٣٣٣) (٣٠٨٢) قال: حدثني أبو نعيم. وفي (١/٣٥٤) (٣٣٢٢) مختصرا. قال: حدثنا وكيع، و«عبد بن حميد» (٧٠٣) قال: حدثنا قبيصة. وأبو داود (٣٩٣) قال: حدثنا مُسدد، قال: حدثنا يحيى. وابن خزيمة (٣٢٥) قال: حدثنا بُندار، قال: حدثنا أبو أحمد، (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع، ستتهم - عبد الرزاق، وأبو نعيم، ووكيع، وقبيصة، ويحيى، وأبو أحمد - عن سفيان.\n٢ - وأخرجه الترمذي (١٤٩) قال: حدثنا هناد بن السري، قال: حدثنا عبد الرحمن بن أبي الزناد.\n٣ - وأخرجه ابن خزيمة (٣٢٥) قال: حدثنا أحمد بن عَبدة الضبي، قال: أخبرنا مُغيرة - يعني ابن عبد الرحمن-.\nثلاثتهم - سفيان، وعبد الرحمن، ومغيرة - عن عبد الرحمن بن الحارث بن عياش بن أبي ربيعة، عن حكيم بن حكيم بن عباد بن حنيف، عن نافع بن جبير، فذكره.","vol":"5","page":209},{"text":"٣٢٧٣ - (س) جابر بن عبد الله - ﵄ -:: «أن جبريل أتَى النبيَّ - ﷺ- يُعَلِّمُه مواقيت الصلاة فتقدَّم جبريلُ، ورسولُ الله - ﷺ- خلفَهُ والنَّاس خلفَ رسولِ الله -ﷺ-، فصلى الظهر حين زالت الشمس، وأتاه حين كان الظِّلُّ مثل شَخْصه، فصنع كما صنع، فتقدَّم جبريلُ، ورسولُ الله - ﷺ- خلْفَهُ، والناسُ خلْفَ رسول الله - ﷺ-، فصلى العصر، ثم أتاه حين وجبت الشمس، فتقدَّم جبريلُ، ورسول الله - ﷺ- خلفه، والناس خلف رسولِ الله - ﷺ-، فصلَّى المغرب، ثم أتاه حين غاب الشفق فتقدَّم ⦗٢١٢⦘ جبريلُ، ورسولُ الله - ﷺ- خلفَه، والناس خلفَ رسولِ الله - ﷺ- فصلى العشاءَ، ثم أتاه حين انْشَقَّ الفجر، فتقدمَّ جبريل، ورسول الله - ﷺ- خلفَه، والناس خلفَ رسول الله - ﷺ-، فصلى الغداة، ثم أتاه اليومَ الثاني حين كان ظلُّ الرجل مثل شخصه، فصنع كما صنع بالأمس، فصلى الظهر، ثم أتاه حين كان ظل الرجل مثْلَي شَخصه، فصنع كما صنع بالأمس، فصلى العصر، ثم أتاه حين وجبت الشمس، فصنع كما صنع بالأمس، فصلى المغرب فَنِمْنا ثم قمنا، ثم نِمْنا ثم قمنا، فأتاه، فصنع كما صنع بالأمس، فصلى العشاء، ثم أتاه حين امتدَّ الفجر، وأصبَحَ والنُّجومُ بادية مشتبكة، فصنع كما صنع بالأمس، فصلَّى الغداة ثم قال: ما بين هاتين الصلاتين وقت» .\nوفي رواية، قال: «جاء جبريل ﵇ إلى النبيِّ - ﷺ- حين زالت الشمس فقال: قُمْ يا محمد فصلِّ الظهر، فصلاَّها حين مالت الشمس، ثم مَكَثَ حتى إذا كان فيْءُ الرجل مثلَه جاءَه للعصر، فقال: قم يا محمد فصلِّ العصر، ثم مكث حتى إذا غابت الشمس، جاءه فقال: قم يا محمد فصلِّ المغرب، فقام فصلاها حين غابت الشمس سواء، ثم مكث حتى إذا ذهب الشفق، جاءه فقال: قم فصلِّ العشاء، فقام فصلاها، ثم جاءه حين سَطَع الفجر في الصبح فقال: قم يا محمد فصلِّ، فقام فصلى الصبح، ثم جاءه من الغد حين كان فيءُ الرجل مثلَه، فقال: قم يا محمد فصلِّ [فصلى] الظهر، ثم جاءه جبريل عليه ⦗٢١٣⦘ السلام حين كان فيءُ الرجل مِثْلَيهِ، فقال: قم يا محمد فصلِّ، فصلى العصر، ثم جاءه للمغرب حين غابت الشمس، وقتًا واحدًا، لم يَزل عنه، فقال: قم فصلِّ، فصلى المغرب، ثم جاءه للعشاء حين ذهب ثُلُث الليل الأولُ، فقال: قُم فصلِّ فصلى العشاء، ثم جاءه للصبح حين أسْفرَ جدًا، فقال: قم فصلِّ، فصلى الصبح، فقال: ما بين هذين وقت كُلُّه» .\nوفي رواية، قال: «خرج رسول الله - ﷺ- فصلى الظهر حين زالت الشمس، وكان الفَيْءُ قَدْرَ الشِّراك، ثم صلى العصر حين كان الفيءُ قدر الشراك وظلِّ الرجل، ثم صلى المغرب حين غابت الشمس، ثم صلى العشاء حين غاب الشفق، ثم صلى الفجر حين طلع الفجر، ثم صلى [مِنَ] الغَدِ الظُّهّرَ حين كان الظِّلُ طولَ الرجل، ثم صلى العصر حين كان ظِلُّ الرجل مِثْلَيْه، قَدْر ما يَسيرُ الراكِبُ سَيْرَ العَنَق إلى ذي الحليفة، ثم صلى المغرب حين غابت الشمس، ثم صلى العشاء إلى ثلث الليل، أو نصف الليل - شك أحد رواته - ثم صلى الفجر فأسفر» .\nوفي رواية، قال: «سأل رجل رسولَ الله - ﷺ- عن مواقيت الصلاة فقال: صلِّ معي فصلَّى الظهر حين زاغت الشمس، والعصر حين كان فيْءُ كلُّ شيء مثْلَه، والمغرب حين غاب الشفق: قال: ثم صلى الظهر حين كان فيءُ الإنسان مثله، والعصر حين كان فيءُ الإنسان مثْلَيه، والمغرب حين ⦗٢١٤⦘ كان قُبيلَ غيبُوبة الشَّفق - قال أحد رُواته، ثم قال في العشاء - أُرَى إلى ثلث الليل» . أَخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سير العَنَق): العَنَقُ: ضرب من السير سريع.\n_________\n(١) ١ / ٢٥١ و٢٥٢ في المواقيت، باب أول وقت العصر، وباب آخر وقت العصر، وباب آخر وقت المغرب، وباب أول وقت العشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواية لفظ الباب:\nأخرجها النسائي (١/٢٥٥) قال: نا يوسف بن واضح، قال: ثنا قدامة - يعني ابن شهاب- عن برد، عن عطاء بن أبي رباح، فذكره.\nوالرواية الثانية:\nأخرجها أحمد (٣/٣٣٠)، قال: حدثنا يحيى بن آدم، والترمذي (١٥٠) قال: أخبرني أحمد بن محمد بن موسى. والنسائي (١/٢٦٣) قال: أخبرنا سويد بن نصر.\nثلاثتهم - يحيى، وأحمد، وسويد- عن عبد الله بن المبارك، عن حسين بن علي بن حسين، قال: أخبرني وهب بن كيسان، فذكره.\nوالرواية الثالثة:\nأخرجها النسائي (١/٢٦١) قال: أخبرنا أحمد بن سليمان، قال: حدثنا زيد بن الحباب، قال: حدثنا خارجة ابن عبد الله بن سليمان بن زيد بن ثابت، قال: حدثني الحسين بن بشير بن سلام، عن أبيه، قال: دخلت أنا ومحمد بن علي على جابر بن عبد الله الأنصاري، فقلنا له: أخبرنا عن صلاة رسول اللهﷺ-، وذاك زمن الحجاج بن يوسف، قال: (فذكر الحديث) .\nوالرواية الرابعة:\n١ - أخرجها أحمد (٣/٣٥١) . والنسائي (١/٢٥١) قال: أخبرنا عبيد؟الله بن سعيد، كلاهما - أحمد، وعبيد؟الله- قالا: حدثنا عبد الله بن الحارث، قال: حدثني ثور بن يزيد.\n٢ - وأخرجها ابن خزيمة (٣٥٣) قال: حدثنا محمد بن يحيى، وأحمد بن عبد الله بن عبد الرحيم البرقي، قالا: حدثنا عمرو بن أبي سلمة، قال: حدثنا صدقة بن عبد الله الدمشقي، عن أبي وهب - وهو عبيد؟الله بن عبيد الكلاعي -.\nكلاهما - ثور، وأبو وهب- عن سليمان بن موسى، عن عطاء بن أبي رباح، فذكره.","vol":"5","page":211},{"text":"٣٢٧٤ - (ط ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن للصلاة أوّلًا، وآخرًا، وإن أوَّلَ وقت صلاة الظهر: حين تزول الشمس، وآخرَ وقتها: حين يدخلُ وقت العصر. وإن أول وقت العصر: حين يدخل وقتها، وإن آخر وقتها: حين تصفَرُّ الشمس، وإن أوَّلَ وقت المغرب: حين تَغْرُبُ الشمس، وإن آخر وقتها: حين يغيب الشَّفقُ (١)، وإن أول وقت العشاء: حين يغيب الشَّفقُ (١)، وإن آخر وقتها: حين ينتصف الليل، وإن أولَ وقت الفجر حين يَطْلُعُ الفجرُ، وإن آخر وقتها: حين تطلع الشمس» أخرجه الترمذي.\nوفي رواية النسائي: قال رسولُ الله - ﷺ-: «هذا جبريل جاءكم ⦗٢١٥⦘ يعلَّمُكم دينَكم فصلى الصبح حين طلع الفجر، وصلى الظهر حين زاغت الشمس، ثم صلى العصر حين رأى الظلَّ مثله، ثم صلى المغرب حين غربت الشمس وحلَّ فطرُ الصائم، ثم صلى العشاءَ حين ذهب شفقُ الليل، ثم جاءه الغدَ فصلى به الصبح حين أسفرَ قليلًا، ثم صلى به الظهر حين كان الظِّل مثله، ثم صلى العصر حين كان الظِّلُّ مِثْليّه، ثم صلى المغرب بوقت واحدِ، حين غربت الشمس وحلَّ فِطرُ الصائم، ثم صلى العشاء حين ذهب ساعة من الليل، ثم قال: الصلاة ما بين صلاتك أمسِ وصلاتِك اليومَ» .\nوأخرج الموطأ مختصرًا عن عبد الله بن رافع - مولى أم سلمة «أَنه سأل أبا هريرة عن وقت الصلاة؟ فقال أبو هريرة: وأنا أُخْبِرُكَ: صلِّ الظهرَ إذا كان ظِلُّك مِثْلَكَ، والعصرَ إذا كان ظلّكَ مثْلَيْكَ، المغرب إذا غرَبَت الشمس، والعشاءَ ما بينك وبين ثلث الليل، وصلِّ الصبح بغَبَش - يعني: الغَلَس» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زاغت الشمس): إذا مالت عن وسط السماء، وهو وقت الزوال، وأول وقت الظهر. ⦗٢١٦⦘\n(بِغَبَش): الغَبَشُ: ظُلمة آخر الليل. وقيل: هو بقية الليل.\n_________\n(١) وفي المطبوع وبعض النسخ: الأفق، وما أثبتناه موافق لما في \" مسند أحمد \" و\" سنن البيهقي \"، والمراد واحد.\n(٢) رواه الموطأ ١ / ٨ في وقوت الصلاة، باب وقوت الصلاة، والترمذي رقم (١٥١) في الصلاة، باب ما جاء في مواقيت الصلاة، والنسائي ١ / ٢٤٩ و٢٥٠ في المواقيت، باب آخر وقت الظهر، موقوفًا ومرفوعًا، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٣٢) . والترمذي (١٥١) قال: حدثنا هناد.\nكلاهما - أحمد، وهناد- قالا: حدثنا محمد بن فضيل، عن الأعمش، عن أبي صالح، فذكره.\n* قال الترمذي: سمعت محمدا - يعني ابن إسماعيل البخاري- يقول: حديث الأعمش، عن مجاهد في المواقيت أصح من حديث محمد بن فضيل، عن الأعمش، وحديث محمد بن فضيل خطأ، أخطأ فيه محمد بن فضيل.\nقال الترمذي: حدثنا هناد. قال: حدثنا أبو أسامة، عن أبي إسحاق الفزاري، عن الأعمش، عن مجاهد. قال: كان يقال: إن للصلاة أولا وآخرا، فذكر نحو حديث محمد بن فضيل، عن الأعمش، نحوه بمعناه.\nورواية النسائي أخرجها (١/٢٤٩)، وفي الكبرى (١٤٠٩، ١٤٣٠) قال: أخبرنا الحسين بن حريث، قال: أنبأنا الفضل بن موسى، عن محمد بن عمرو، عن أبي سلمة، فذكره.\nورواية الموطأ: أخرجها مالك (الموطأ) (٨) قال: عن يزيد بن زياد، عن عبد الله بن رافع مولى أم سلمة، فذكره.\nوقال الزرقاني في شرح الموطأ (١/٣٧): قال ابن عبد البر: وقفه رواة الموطأ، والمواقيت لا تؤخذ بالرأي، ولا تدرك إلا بالتوقيف، يعني فهو موقوف لفظا مرفوع حكما، قال: وقد روي حديث المواقيت مرفوعا بأتم من هذا، أخرجه النسائي بإسناد صحيح، عن أبي هريرة.","vol":"5","page":214},{"text":"٣٢٧٥ - (ط) عمر بن الخطاب - ﵁ - كتبَ إلي عُمَّالِهِ: «أنَّ أهمَّ أُمورِكم عندي الصلاةُ من حفظها، وحافظَ عليها حَفِظَ دينَه، ومَن ضَيَّعها فهو لما سِواها أضيَعُ، ثم كتب: أنْ صَلوا الظهرَ إذا كان الفيء ذراعًا إلى أن يكون ظلُّ أحدكم مثلَه، والعصرَ والشمسُ مرتفعة بيضاءُ نقية، قدرَ ما يسيرُ الراكب فرسخين أو ثلاثة قبل مَغيب الشمس، والمغربَ إذا غربت الشمس، والعشاء إذا غاب الشفق إلى ثلث الليل، فمن نام فلا نامت عينُه، فمن نام فلا نامت عينه، فمن نام فلا نامت عينُه، والصبحَ والنُّجومُ بادية مُشتبكة» .\nوفي رواية: «أنه كتب إلى أبي موسى: أن صلِّ الظهر إذا زاغت الشمس، والعصرَ والشمسُ بيضاءُ نقية، قبل أن يدخلها صُفْرَة، والمغرب إذا غربت الشمس وأخِّرِ العشاء ما لم تنمْ، وصلِّ الصبحَ والنجومُ بادية مشتبكة، واقرأْ فيها بسورتين طويلتين من المُفصَّل» .\nوفي أخرى نحوه، وفيها «وأنْ صلِّ العِشاء فيما بينك وبين ثلث الليل، فإن أخَّرْتَ فإلى شطْرِ الليل، ولا تكن من الغافلين» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٦ و٧ في وقوت الصلاة، باب وقوت الصلاة من حديث نافع مولى ابن عمر أن عمر بن الخطاب كتب إلى عماله ... الحديث، وإسناده منقطع، لأن نافعًا لم يلق عمر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك (الموطأ) (٥) قال: عن نافع، فذكره، وقال الزرقاني في «شرح الموطأ» (١/٣٣): هذا منقطع، لأن نافعا لم يلق عمر.","vol":"5","page":216},{"text":"٣٢٧٦ - (م د س) عبد الله بن عمرو بن العاص - ﵄ ⦗٢١٧⦘: أن رسولَ الله -ﷺ- قال: «وقتُ الظهرِ إذا زالت الشمس وكان ظلُّ الرجل كطوله، ما لم يحْضُر العصر، ووقت العصر: ما لم تَصفَرَّ الشمسُ، ووقت المغرب: ما لم يغب الشفقُ، ووقت صلاة العشاء إلى نصف الليل الأوسَط، ووقت صلاة الصبح: من طُلوع الفجر ما لم تَطْلُعُ الشمس، فإذا طلعت الشمس فأمسِكْ عن الصلاة، فإنها تطلُع بين قرْني الشيطان» .\nوفي رواية: أن نبي الله -ﷺ- قال: «إذا صلَّيتُم الفجرَ فإنه وقت إلى أن يَطْلُعَ قرْنُ الشمس الأولُ ثم إذا صلَّيتُم الظهر فإنه وقت إلى أن يحْضُرَ العصرُ، فإذا صليتم العصرَ فإنه وقت إلى أن تَصْفرَّ الشمس، فإذا صليتم المغرب فإنه وقت إلى أن يسقُطَ الشفق، فإذا صليتم العشاء، فإنه وقت إلى نصف الليل» .\nوفي رواية: أن النبي -ﷺ- قال: «وقتُ الظهرِ: ما لم تحّضُرِ العصرُ، ووقتُ العصر: ما لم تَصفرَّ الشمس، ووقتُ المغرب: ما لم يسقط ثوْرُ الشفق، ووقت العشاء: إلى نصف الليل، ووقت صلاة الفجر ما لم تطلع الشمس» . أخرجه مسلم.\nوأخرج أبو داود والنسائي الرواية الثالثة. وفي أخرى لأبي داود «ما لم يسْقُطْ فوْرُ الشفق» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثَوْرُ الشفق): بالثاء المعجمة بثلاث: ثَوَرَانُ حمرته، وانبساط ضوئه. ⦗٢١٨⦘\nوأما «فوره» بالفاء: فهو بقية حمرة الشمس في الأفق وسمي فورًا، لفورانه وسُطوعه.\n_________\n(١) رواه مسلم رقم (٦١٢) في المساجد، باب أوقات الصلوات الخمس، وأبو داود (٣٩٦) في الصلاة، باب مواقيت الصلاة، والنسائي ١ / ٢٦٠ في المواقيت، باب آخر وقت المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٢١٠) (٦٩٦٦) قال: حدثنا عبد الصمد. وفي (٢/٢٢٣) (٧٠٧٧) قال: حدثنا عفان. ومسلم (٢/١٠٥) قال: حدثني أحمد بن إبراهيم الدورقي، قال: حدثنا عبد الصمد. كلاهما -عبد الصمد، وعفان - قالا: حدثنا همام.\n٢ - وأخرجه أحمد (٢/٢١٣) (٦٩٩٣) قال: حدثنا يحيى بن أبي بكير. ومسلم (٢/١٠٤) قال: حدثنا عبيد؟الله بن معاذ العنبري، قال: حدثنا أبي. (ح) وحدثنا زهير بن حرب، قال: حدثنا أبو عامر العقدي. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن أبي بُكير. وأبو داود (٣٩٦) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي (١/٢٦٠) قال: أخبرنا عمرو بن علي، قال: حدثنا أبو داود. وابن خزيمة (٣٥٤) قال: حدثنا عمار بن خالد الواسطي، قال: حدثنا محمد، وهو ابن يزيد، وهو الواسطي. (ح) وحدثنا بُندار وأبو موسى، قالا: حدثنا محمد، وهو ابن جعفر. وفي (٣٥٥) قال: حدثنا محمد بن الوليد، قال: أخبرني عقبة، قال: حدثنا أبو داود.\nستتهم - يحيى بن أبي بكير، ومعاذ العنبري، وأبو عامر العقدي، وأبو داود، ومحمد بن يزيد، ومحمد بن جعفر- عن شعبة.\n٣ - وأخرجه مسلم (٢/١٠٤) قال: حدثنا أبو غسان المسمعي، ومحمد بن المثنى، وابن خزيمة (٣٢٦) قال: حدثنا بُندار بن بشار ثلاثتهم - أبو غسان المسمعي، وابن المثنى، وابن بشار- قالوا: حدثنا معاذ بن هشام، قال: حدثني أبي.\n٤ - وأخرجه مسلم (٢/١٠٥) قال: حدثني أحمد بن يوسف الأزدي، قال: حدثنا عمر بن عبد الله بن رَزِين، قال: حدثنا إبراهيم، يعني ابن طهمان، عن الحجاج، وهو ابن حجاج.\nأربعتهم - همام، وشعبة، هشام الدستوائي، والحجاج - عن قتادة، قال: سمعت أبا أيوب الأزدي، فذكره.\n* أخرجه ابن خزيمة (٣٥٥) قال: حدثنا أبو موسى، قال: حدثنا ابن أبي عدي، عن شعبة (ح) وحدثنا أيضا أبو موسى، قال: حدثنا ابن أبي عدي، عن سعيد. كلاهما - شعبة، وسعيد بن أبي عروبة- عن قتادة، عن أبي أيوب الأزدي، عن عبد الله بن عمرو، به موقوفا.\n* رواية همام: «وَقْتُ الظُّهرِ إذا زالت الشمس، وكان ظل الرجل كطوله. ما لم يحضر العصر، ووقت العصر ما لم تصفر الشمس، ووقت صلاة المغرب ما لم يغب الشفق. ووقت صلاة العشاء إلى نصف الليل الأوسط، ووقت صلاة الصبح من طلوع الفجر. ما لم تطلع الشمس. فإذا طلعت الشمس، فأمسك عن الصلاة، فإنها تطلع بين قرني شيطان» .\n* في رواية ابن خزيمة (٣٥٤): «... ووقت المغرب إلى أن تذهب حمرة الشفق ...» .\n* في رواية أبي عامر العقدي، ويحيى بن أبي بكير. قال شعبة: رفعه مرة، ولم يرفعه مرتين، وفي حديث أبي داود عند النسائي. قال شعبة: كان قتادة يرفعه أحيانا، وأحيانا لا يرفعه.","vol":"5","page":216},{"text":"٣٢٧٧ - (خ م د س) أبو المنهال [سيار بن سلامة الرياحي] قال: «دخلت أنا وأبي على أبي بَرْزَةَ الأسلمي، فقال له أبي: كيف كان رسول الله - ﷺ- يصلِّي المكتوبةَ؟ فقال: كان يُصلِّي الهجيرَ التي تدعُونها، حين تدْحضُ الشمس ويصلي العصر ثم يرجع أحدُنا إلى رَحْلِهِ في أقصى المدينة والشمسُ حيَّة ونسيتُ ما قال في المغرب - وكان يَستَحبُّ أن يؤخرَ العشاءُ التي تدعونها العتَمَة، وكان يكرَهُ النومَ قبلها، والحديثَ بعدها، وكان ينْفَتِلُ من صلاة الغداة حين يعرفُ الرجلُ جليسَه، ويقرأ بالستين إلى المائة» .\nوفي رواية: «ولا يُبالي بتأخير العشاء إلى ثلث الليل، ثم قال: إلى شَطْرِ الليل» . ثم قال معاذ عن شُعبة: «ثم لَقيِتُه مرة أخرى، فقال: أو ثلث الليل» . أخرجه البخاري ومسلم.\nوأخرجه أبو داود، قال: «كان رسول الله - ﷺ- يصلي الظهر، إذا زالت الشمس ويصلي العصر، وإنَّ أحدَنا لَيذْهبُ إلى أقصى المدينة فيرجع والشمسُ حيَّة، ونَسيتُ المغرب- وكان لا يُبالي تأخيرَ العشاء إلى ثلث الليل، قال: ثم قال: إلى شَطر الليل، وكان يكره النوم قبلها، والحديثَ بعدَها، وكان يصلي الصبح ويَعْرِفُ أحدُنا جَليسَه الذي كان يعرفه، وكان ⦗٢١٩⦘ يقرأ فيها من الستين إلى المائة» .\nوأخرج النسائي الرواية الأولى وله في أخرى قال [سيَّار بن سلامة]: سمعتُ أبي يسأل أبا برزةَ عن صلاة رسول الله - ﷺ- فقال: «كان لا يبالي بعض تأخيرها - يعني العشاء - إلى نصف الليل، ولا يحبُّ النوم قبلها، ولا الحديثَ بعدها» . قال شعبة، ثم لقيتُه بعدُ، فسألته؟ قال: «وكان يصلي الظهر حين تزول الشمس والعصرَ حين يذهب الرجل إلى أقصى المدينة والشمس حيَّة، والمغربَ لا أدري أيَّ حين ذَكَر، ثم لقيتُه، فسألتُه؟ فقال: كان يصلي الصبح، فينصرف الرجلُ فينظرُ إلى وجهِ جليسه الذي يعرفه فيعرفه، [قال]: وكان يقرأ فيها بالستين إلى المائة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهجير): والهاجرة: شدة الحر وقوته.\n(تدحض الشمس): دحضت الشمس تدحض: إذا زالت ومالت عن وسط السماء إلى المغرب، من الدحض: الزَّلق، كأنها قد زلقت عن وسط السماء. ⦗٢٢٠⦘\n(والشمس حية): إذا كانت الشمس مرتفعة عن المغرب لم يتغير نورها بمقارنة الأفق، قيل هي حية، كأن مغيبها وتغير لونها موتها.\n_________\n(١) رواه البخاري ٢ / ٢١ و٢٢ في مواقيت الصلاة، باب وقت العصر، وباب وقت الظهر عند الزوال، وباب ما يكره من السمر بعد العشاء، وفي صفة الصلاة، باب القراءة في الفجر، ومسلم رقم (٦٤٧) في المساجد، باب استحباب التبكير بالصبح في أول وقتها، وأبو داود رقم (٣٩٨) في الصلاة، باب وقت صلاة النبي ﷺ، والنسائي ١ / ٢٤٦ في المواقيت، باب أول وقت الظهر، وباب ما يستحب من تأخير العشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٤١٩) قال: حدثنا يزيد بن هارون. وفي (٤/٤١٩) قال: حدثنا معتمر. ومسلم (٢/٤٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: يزيد بن هارون. وابن ماجة (٨١٨) قال: حدثنا سويد، قال: حدثنا معتمر بن سليمان. والنسائي (٢/١٥٧) . وفي الكبرى (٠٣٩) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا يزيد. وابن خزيمة (٥٢٨) قال: حدثنا الصنعاني، قال: حدثنا المعتمر. وفي (٥٢٩) قال: حدثنا أحمد بن عبدة قال: أخبرنا زياد بن عبد الله (ح) وحدثنا بندار، قال: حدثنا يزيد (ح) وحدثنا أحمد بن عبدة، قال: أخبرنا يزيد بن هارون، (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير. أربعتهم -يزيد، ومعتمر، وزياد بن عبد الله، وجرير- عن سليمان التيمي.\n٢ - وأخرجه أحمد (٤/٤٢٠) قال: حدثنا يحيى بن سعيد. وفي (٤/٤٢٣) قال: حدثنا محمد بن جعفر. والدارمي (١٣٠٥) قال: أخبرنا سعيد بن عامر، والبخاري (١/١٤٤) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. وفي (١/١٥٥) قال: حدثنا مسدد، قال: حدثنا يحيى. وأبو داود (٤٨٤٩) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (٦٧٤) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. وفي (٧٠١) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر، وعبد الوهاب. وفي (٨١٨) قال: حدثنا محمد بن الصباح، قال: حدثنا عباد بن العوام. والترمذي (١٦٨) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم (ح) قال أحمد: وحدثنا عباد بن عباد، هو المهلبي، وإسماعيل بن عُلية. والنسائي (١/٢٦٢) . وفي الكبرى (١٤٤٠) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى. وفي (١/٢٦٥) وفي الكبرى (١٤٢٨) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله. وابن خزيمة (٣٤٦) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا بندار، قال: حدثنا محمد بن جعفر، وعبد الوهاب. (ح) وحدثنا أحمد بن منيع، قال: حدثنا هشيم، وعباد بن عباد، وابن علية.\nثمانيتهم - يحيى، ومحمد بن جعفر، وسعيد بن عامر، وعبد الله بن المبارك، وعبد الوهاب، وعباد، وهشيم، وإسماعيل بن علية- عن عوف بن أبي جميلة.\n٣ - وأخرجه أحمد (٤/٤٢١) قال: حدثنا عبد الوهاب بن عبد المجيد، وفي (٤/٤٢٣) قال: حدثنا وكيع، عن سفيان. والبخاري (١/١٤٩) قال: حدثنا محمد بن سلام، قال: أخبرنا عبد الوهاب الثقفي، ومسلم (٢/٤٠) قال: حدثنا أبو كريب، قال: حدثنا وكيع، عن سفيان، وابن خزيمة (٥٣٠) قال: حدثنا أبو عمار، وسلم بن جنادة، قالا: حدثنا وكيع، عن سفيان. وفي (١٣٣٩) قال: حدثنا هلال بن بشر، قال: حدثنا عبد الوهاب بن عبد المجيد، كلاهما - عبد الوهاب بن عبد المجيد الثقفي، وسفيان- عن خالد الحذاء.\n٤ - وأخرجه أحمد (٤/٤٢٣) قال: حدثنا وكيع، قال: حدثني إبراهيم بن طهمان.\n٥ - وأخرجه أحمد (٤/٤٢٤) قال: حدثنا يونس، ومسلم (٢/١٢٠) قال: حدثناه أبو كريب، قال: حدثنا سويد بن عمرو الكلبي. كلاهما - يونس، وسويد - عن حماد بن سلمة.\n٦ - وأخرجه أحمد (٤/٤٢٤) قال: حدثنا حجاج. والدارمي (١٤٣٦) قال: أخبرنا حفص بن عمر الحوضي. والبخاري (١/١٤٥) قال: حدثنا حفص بن عمر. وفي (١/١٩٥) قال: حدثنا آدم. ومسلم (٢/١١٩) قال: حدثنا يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث. وفي (٢/١٢٠) قال: حدثنا عبيد؟الله بن معاذ، قال: حدثنا أبي. وأبو داود (٣٩٨) قال: حدثنا حفص بن عمر. والنسائي (١/٢٤٦) . وفي الكبرى (١٤٣٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nخمستهم - حجاج، وحفص بن عمر، وآدم، وخالد بن الحارث، ومعاذ- قالوا: حدثنا شعبة.\nستتهم - سليمان التيمي، وعوف، وخالد الحذاء، وإبراهيم بن طهمان، وحماد بن سلمة، وشعبة- عن سيار ابن سلامة أبي المنهال، فذكره.\n* رواية سليمان التيمي، ورواية سفيان عن خالد الحذاء، مختصرة على: «كان رسول اللهﷺ- يقرأ في الفجر ما بين الستين إلى المائة آية» .\n* ورواية عبد الوهاب الثقفي، عن خالد الحذاء، ورواية شعبة عند الدارمي. ورواية أبي داود (٤٨٤٩) وابن ماجة (٧٠١)، والترمذي (١٦٨)، وابن خزيمة (٣٤٦) مختصرة على: «أن رسول اللهﷺ- كان يكره النوم قبل العشاء والحديث بعدها» .\n* ورواية ابن ماجة (٦٧٤) مختصرة على: «كان النبيﷺ- يصلي صلاة الهجير التي تدعونها الظهر، إذا دحضت الشمس» .","vol":"5","page":218},{"text":"٣٢٧٨ - (خ م د س) محمد بن عمرو بن الحسن بن علي بن أبي طالب قال: «كان الحجَّاجُ يُؤخِّرُ الصَّلَواتِ، فسألنا جابرَ بن عبد الله؟» .\nوفي رواية قال: «قدم الحجاج المدينة، فسألنا جابر بن عبد الله؟ - فقال: كان رسول الله - ﷺ- يصلي الظهر بالهاجرة، والعصرَ والشمس نقيَّة، والمغربَ إذا وجبت، والعشاءَ: أحيانًا يؤخِرُها وأحيانًا يعجلُ، إذا رآهم اجتَمَعُوا عجَّل وإذا رآهم أبطؤوا أخرَّ، والصبحَ كانوا - أو كان النبيُّ - ﷺ- يُصلِّيها بِغَلس» . أخرجه البخاري ومسلم وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بغلس): الغلس: ظلمة آخر الليل قبل طلوع الفجر، وأول طلوعه.\n_________\n(١) رواه البخاري ٢ / ٣٤ و٣٥ في مواقيت الصلاة، باب وقت المغرب، وباب وقت العشاء إذا اجتمع الناس أو تأخروا، ومسلم رقم (٦٤٦) في المساجد، باب استحباب التبكير بالصبح في أول وقتها، وأبو داود رقم (٣٩٧) في الصلاة، باب وقت صلاة النبي ﷺ، والنسائي ١ / ٢٦٤ في المواقيت، باب تعجيل العشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٦٩) قال: ثنا محمد بن جعفر. والدارمي (١١٨٨) قال: نا هاشم ابن القاسم. والبخاري (١/١٤٧) قال: ثنا محمد بن بشار، قال: ثنا محمد بن جعفر. وفي (١/١٤٨) قال: ثنا مسلم بن إبراهيم. ومسلم (٢/١١٩) قال: ثنا أبو بكر بن أبي شيبة، قال: ثنا غندر. (ح) . وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وفي (٢/١١٩) قال: حدثناه عبيد؟الله بن معاذ، قال: حدثنا أبي. وأبو داود (٣٩٧) قال: حدثنا مسلم بن إبراهيم. والنسائي (١/٢٦٤) قال: أخبرنا عمرو بن علي، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر.\nأربعتهم - ابن جعفر، وهاشم، ومسلم، ومعاذ - قالوا: حدثنا شعبة، عن سعد بن إبراهيم، عن محمد بن عمرو بن الحسن بن علي، فذكره.","vol":"5","page":220},{"text":"٣٢٧٩ - (س) أنس بن مالك - ﵁ - قال: «كان رسولُ الله -ﷺ- يصلي الظهر إذا زالت الشمس ويصلي العصر بين صلاتَيْكم هاتين، ويصلي المغرب إذا غربت الشمس، ويصلي العشاء إذا غاب الشفق ⦗٢٢١⦘ ثم قال على إثْرِهِ: ويصلي الصبحَ إلى أن ينفَسِحَ البَصَرُ» . أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٧٣ في المواقيت، باب آخر وقت الصبح، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٢٩) قال: ثنا محمد بن جعفر. وفي (٣/١٦٩) قال: ثنا حجاج. والنسائي (١/٢٧٣) وفي الكبرى (١٤٢٥، ١٤٤٨) فرقهما قال: نا إسماعيل بن مسعود، ومحمد بن عبد الأعلى، قالا: ثنا خالد بن الحارث.\nثلاثتهم - ابن جعفر، وحجاج، وخالد - عن شعبة، عن أبي صدقة، فذكره.","vol":"5","page":220},{"text":"٣٢٨٠ - (س) أنس بن مالك - ﵁ - «أن رجلًا أتى رسولَ الله -ﷺ- فسأله عن وقت الغداة؟ فلما أصبَحنا من الغَدِ أمَرَ حين انشَقَّ الفجرُ أن تُقامَ الصلاةُ، فصلى بنا، فلما كان من الغَدِ أسفَرَ، ثم أمَرَ فأقيمت الصلاة، فصلى بنا، ثم قال: أين السائل عن وقت الصلاة؟ ما بين هذين وقت» . أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٧١ في المواقيت، باب أول وقت الصبح، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١١٣) قال: ثنا إسماعيل. وفي (٣/١٢١) قال: ثنا يزيد بن هارون. وفي (٣/١٨٢) قال: ثنا يحيى بن سعيد. وفي (٣/١٨٩) قال: ثنا محمد بن عبد الله بن المثنى. والنسائي (١/٢٧١) قال: نا علي بن حجر، قال: ثنا إسماعيل هو ابن حعفر. وفي (٢/١١) والكبري (١٥٢٢) قال: نا إسحاق بن إبراهيم، قال: ثنا يزيد.\nخمستهم -إسماعيل بن علية، ويزيد، ويحيى، وابن المثنى، وإسماعيل بن جعفر - عن حميد، فذكره.","vol":"5","page":221},{"text":"٣٢٨١ - (ط) عطاء بن يسار - ﵀ - قال: «جاء رجل إلي النبيِّ - ﷺ- فسأله عن وقت صلاة الصبح، فسكت عنه رسولُ الله -ﷺ-، حتى إذا كان من الغد صلى الصبح حين طلع الفجر، ثم صلى الصبح من الغد بعد أن أسفر، ثم قال: أين السائل عن وقت الصلاة؟ قال: ها أنذا يا رسولَ الله، قال: ما بين هذين وقت» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤ و٥ في وقوت الصلاة، وهو مرسل، وقد وصله النسائي كما في الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٢) قال: عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nوقال الزرقاني في شرح الموطأ (١/٢٨): اتفقت رواة الموطأ على إرساله، قال ابن عبد البر: وبلغني أن ابن عيينة حدث به عن زيد عن عطاء بن أنس مرفوعا، ولا أدري كيف صحة هذا عن سفيان، والصحيح، عن زيد بن أسلم أنه من مرسلات عطاء. وقد ورد موصولا من حديث أنس أخرجه البزار وابن عبد البر في التمهيد بسند صحيح، ومن حديث عبد الرحمن بن يزيد بن حارث أخرجه الطبراني في الكبير والأوسط وعبد الله بن عمرو بن العاص عند الطبراني الكبير بسند حسن، وزيد بن حارثة عند أبي يعلى والطبراني.","vol":"5","page":221},{"text":"٣٢٨٢ - (د س) عبد الله بن مسعود - ﵁ - قال: «كان قدْرُ صلاةِ رسول الله - ﷺ- الظهرَ في الصيف: ثلاثة أقدام إلى خمسة أقدام، ⦗٢٢٢⦘ وفي الشتاء: خمسة أقدام إلى سبعة أقدام» . أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثلاثة أقدام): أقدام الظل التي يعرف بها أوقات الصلاة معروفة. وهذا أمر يختلف باختلاف الأقاليم والبلدان، ولا تستوي في جميع المدن والأمصار، لأن العلة في طول الظل وقصره: هي زيادة ارتفاع الشمس في السماء وانحطاطها، وكلما كانت أعلى، وإلى محاذاة الرؤوس في مجراها أقرب، كان الظل أقصر، وينعكس بالعكس، ولذلك يُرى ظل الشتاء أبدًا أطول من ظل الصيف في كل مكان. وكانت صلاة رسول الله - ﷺ- بمكة والمدينة، وهما من الإقليم الثاني، ويذكرون: أن الظل فيهما: من أول الصيف في شهر آذار: ثلاثة أقدام وشيء، ويشبه أن تكون صلاته إذا اشتد الحر متأخرة عن الوقت المعهود قبله، فيكون الظل عند ذلك خمسة أقدام، أو خمسة وشيئًا وفي كل كانون: سبعة أقدام، أو سبعة وشيئًا، فقول ابن مسعود يُنَزَّلَ على هذا التقدير في ذلك الإقليم، دون سائر الأقاليم.\n_________\n(١) رواه أبو داود رقم (٤٠٠) في الصلاة، باب في وقت صلاة الظهر، والنسائي ١ / ٢٥١ في المواقيت، باب آخر وقت الظهر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٠) قال: حدثنا عثمان بن أبي شيبة. والنسائي (١/٢٥٠)، وفي الكبرى (١٤٠٨) قال: أخبرنا أبو عبد الرحمن عبد الله بن محمد الأذرمي.\nكلاهما - عثمان بن أبي شيبة، وعبد الله بن محمد - قالا: حدثنا عبيدة بن حميد، عن أبي مالك الأشجعي سعد بن طارق، عن كثير بن مدرك، عن الأسود بن يزيد، فذكره.","vol":"5","page":221},{"text":"<span data-type=\"title\" id=toc-647>الفرع الثاني: في تقديم أوقات الصلوات</span>\nقد تقدَّم في بعض أحاديث الفرع الأول مايدل على تقديم أوقات الصلوات، إلا أنه مشترك الدلالة، وهذا الفرع مفرد الدلالة، فلهذا أفردناه.\n<span data-type=\"title\" id=toc-648>الفجر</span>\n٣٢٨٣ - (خ م ط د ت س) عائشة - ﵂ -: قالت: «كُنَّ نساء المؤمنات يَشْهدْنَ مع رسولِ الله - ﷺ- صلاةَ الفجر مُتَلفِّعات بمرُوطِهِنَّ ثم يَنْقَلِبْنَ إلى بيوتهن حين يقضين الصلاة، لا يعرفهن أحد من الغلس» .\nوفي رواية «ثم ينقلبن إلى بيوتهن، وما يُعرَفنَ من تغليسِ رسولِ الله - ﷺ- بالصلاة» .\nوفي رواية بنحوه، أخرجه الجماعة. وفي أخرى للبخاري «أن رسول الله -ﷺ- كان يصلي الصبح بغَلَس، فينصرِفنَ نساء المؤمنين لا يُعرَفنَ من الغلس، ولا يَعرِفَ بعضُهُنَّ بعضًا» (١) . ⦗٢٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (متلفعات بمروطهن): تلفعت المرأة بمرطها: أي تلحفت به وتغطت. واللفاع: الثوب يُتغطى به. والمروط: الأكسية.\n_________\n(١) رواه البخاري ٢ / ٤٥ في مواقيت الصلاة، باب وقت الفجر، وفي الصلاة في الثياب، باب في كم تصلي المرأة من الثياب، وفي صفة الصلاة، باب خروج النساء إلى المساجد بالليل والغلس، وباب سرعة انصراف النساء من الصبح وقلة مقامهن في المسجد، ومسلم رقم (٦٤٥) في المساجد، باب استحباب التبكير بالصبح في أول وقتها، والموطأ ١ / ٥ في وقوت الصلاة، باب وقوت الصلاة، وأبو داود رقم (٤٢٣) في الصلاة، باب وقت الصبح، والترمذي رقم (١٥٣) في الصلاة، باب في التغليس في الفجر، والنسائي ١ / ٢٧١ في المواقيت، باب التغليس في الحضر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٧٤) قال: حدثنا سفيان. وأحمد (٦/٣٣) قال: حدثنا عبد الأعلى، عن معمر. وفي (٦/٣٧) قال: حدثنا سفيان. وفي (٦/٢٤٨) قال: حدثنا عثمان بن عمر. قال: حدثنا يونس. والدارمي (١٢١٩) قال: أخبرنا محمد بن يوسف. قال: حدثنا الأوزاعي. والبخاري (١/١٠٤) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (١/١٥١) قال: حدثنا يحيى بن بكير. قال: أخبرنا الليث، عن عقيل. ومسلم (٢/١١٨) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب كلهم عن سفيان بن عيينة. قال: عمرو: حدثنا سفيان بن عيينة. (ح) وحدثني حرملة ابن يحيى. قال: أخبرنا بن وهب. قال: أخبرني يونس. وابن ماجة (٦٦٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والنسائي (١/٢٧١) وفي الكبري (١٤٤٣) قال: أخبرنا إسحاق ابن إبراهيم. قال: حدثنا سفيان. وفي (٣/٨٢) وفي الكبرى (١١٩٤) قال: أخبرنا علي بن خشرم. قال: أنبأنا عيسى بن يونس، عن الأوزاعي. وابن خزيمة (٣٥٠) قال: حدثنا عبد الجبار بن العلاء والمخزومي وأحمد بن عبدة. قال: أحمد: أخبرنا. وقال الآخران: حدثنا سفيان.\nستتهم - سفيان بن عيينة، ومعمر، ويونس، والأوزاعي، وشعيب، وعقيل - عن الزهري، عن عروة، فذكره.\n* الروايات متقاربة المعنى.\n- وعن عمرة بنت عبد الرحمن، عن عائشة. قالت: «إن كان رسول الله -ﷺ- ليصلي الصبح، فينصرف النساء متلفعات بمروطهن، ما يعرفن من الغلس.» .\nأخرجه مالك الموطأ صفحة (٣٠) وأحمد (٦/١٧٨) قال: قرأت على عبد الرحمن. والبخاري (١/٢١٩) قال: حدثنا عبد الله بن مسلمة. (ح) وحدثنا عبد الله بن يوسف. ومسلم (٢/١١٩) قال: حدثنا نصر ابن علي الجهضمي وإسحاق بن موسى الأنصاري. قالا: حدثنا معن. وأبو داود (٤٢٣) قال: حدثنا القعنبي. والترمذي (١٥٣) قال: حدثنا قتيبة. (ح) قال: وحدثنا الأنصاري. قال: حدثنا معن. والنسائي (١/٢٧١) وفي الكبرى (١٤٤٤) قال: أخبرنا قتيبة.\nخمستهم - عبد الرحمان بن مهدي، وعبد الله بن مسلمة القعنبي، وعبد الله بن يوسف، ومعن بن عيسى، وقتيبة بن سعيد - عن مالك، عن يحيى بن سعيد الأنصاري، عن عمرة بنت عبد الرحمن، فذكرته.\n- وعن القاسم بن محمد، عن عائشة -﵂- «أن رسول اللهﷺ- كان يصلي الصبح بغلس فينصرفن نساء المؤمنين لا يعرفن من الغلس، أو لا يعرف بعضهن بعضا» .\nأخرجه أحمد (٦/٢٥٨) قال: حدثنا يونس وسريج. والبخاري (١/٢٢٠) قال: حدثنا يحيى بن موسى. قال: حدثنا سعيد بن منصور.\nثلاثتهم - يونس، وسريج، وسعيد بن منصور - قالوا: حدثنا فليح، عن عبد الرحمن بن القاسم، عن أبيه، فذكره.\nأخرجه أحمد (٦/٦٥) قال: حدثنا أبو عبد الرحمان. قال: حدثنا حيوة بن شريح. قال: حدثني نافع ابن سليمان، أن محمد بن أبي صالح حدثه، عن أبيه، فذكره.","vol":"5","page":223},{"text":"٣٢٨٤ - (خ م د س) أنس بن مالك - ﵁ - «أن رسول الله -ﷺ- صلى يومَ خيبرَ صلاة الصبح بغلس وهو قريب منهم، فأغار عليهم فقال: الله أكبرُ، خرِبتْ خيْبَرُ (١)، إنَّا إذا نَزَلْنا بساحَةِ قوم فساءَ صَباحُ المُنذَرِينَ» .\nأخرجه النسائي. وهو طرف من حديث طويل، قد أخرجه البخاري ومسلم وأبو داود والنسائي، وهو مذكور في «كتاب الغزواتِ» . من حرف الغين (٢) .\n_________\n(١) وفي رواية عند البخاري: فرفع يديه وقال: الله أكبر، خربت خيبر، ويؤخذ من هذا الحديث التفاؤل، لأنه ﷺ لما رأى بأيديهم آلات الهدم، أخذ منه أن مدينتهم ستخرب، ويحتمل أن يكون قال: خربت خيبر، بطريق الوحي، ويؤيده قوله بعد ذلك: وإنا إذا نزلنا بساحة قوم فساء صباح المنذرين.\n(٢) رواه البخاري ٧ / ٣٦٠ في المغازي، باب غزوة خيبر، وفي الصلاة في الثياب، باب ما يذكر في الفخذ، وفي الأذان، باب ما يحقن بالأذان من الدماء، وفي صلاة الخوف، باب التبكير والغلس بالصبح، وفي الجهاد، باب دعاء النبي ﷺ إلى الإسلام والنبوة، وباب التبكير عند الحرب، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، ومسلم رقم (١٣٦٥) في الجهاد، باب غزوة خيبر، وأبو داود رقم (٢٩٩٥) و(٢٩٩٦) و(٢٩٩٨) في الخراج والإمارة، باب ما جاء في سهم الصفي، والنسائي ١ / ٢٧١ و٢٧٢ في المواقيت، باب التغليس في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٠١، ١٨٦)، والبخاري (١/١٠٣) قال: حدثنا يعقوب بن إبراهيم، ومسلم (٤/١٤٥، ٥/١٨٥) قال: حدثنا زهير بن حرب. وأبو داود (٢٩٩٨) قال: حدثنا يعقوب بن إبراهيم. وفي (٣٠٠٩) قال: حدثنا يعقوب بن إبراهيم وزياد بن أيوب. والنسائي (٦/١٣١) قال: أخبرنا زياد بن أيوب. وفي الكبرى تحفة الأشراف (٩٩٠) عن إسحاق بن إبراهيم. وابن خزيمة (٣٥١) قال: أخبرنا يعقوب بن إبراهيم. أربعتهم - أحمد، ويعقوب، وزهير، وزياد - عن إسماعيل بن إبراهيم بن علية.\n٢- وأخرجه أبو داود (٢٩٩٨، ٣٠٠٩) قال: حدثنا داود بن معاذ، قال: حدثنا عبد الوارث.\nكلاهما - إسماعيل، وعبد الوارث - عن عبد العزيز بن صهيب، فذكره.\n* الروايات مطولة ومختصرة.\n- وعن عبد العزيز بن صهيب، وثابت البناني، عن أنس بن مالك، بلفظ: «أن رسول الله -ﷺ- صلى الصبح بغلس، ثم ركب فقال: الله أكبر، خربت خيبر، إنا إذا نزلنا بساحة قوم فساء صباح المنذرين، فخرجوا يسعون في السكك، ويقولون: محمد والخميس - قال: والخميس الجيش - فظهر عليهم رسول الله -ﷺ-، فقتل المقاتلة، وسبي الذراري، فصارت صفية لدحية الكلبي، وصارت لرسول الله -ﷺ-، ثم تزوجها، وجعل صداقها عتقها. فقال: أمهرها نفسها؟ فتبسم» .\n١- أخرجه أحمد (٣/١٨٦) قال: حدثنا يونس. في (٣/٢٤٢) قال: حدثنا سريج بن النعمان. والبخاري (٢/١٩) قال: حدثنا مسدد. ومسلم (٤/١٤٦) قال: حدثني أبو الربيع الزهراني. وابن ماجة (١٩٥٧) قال: حدثنا أحمد بن عبدة. والنسائي في الكبرى تحفة (٣٠١) عن مخلد بن خداش.\nستتهم - يونس، وسريج، ومسدد، وأبو الربيع، وأحمد بن عبدة، ومخلد - قالوا: حدثنا حماد بن زيد، عن عبد العزيز بن صهيب، وثابت، فذكراه.\n٢- وأخرجه البخاري (٣/١٠٩) والنسائي (١/٢٧١) قال: أخبرنا إسحاق بن إبراهيم.\nكلاهما - البخاري، وإسحاق - عن سليمان بن حرب، قال: حدثنا حماد بن زيد، عن ثابت، فذكره - ولم يذكر عبد العزيز بن صهيب -.\n٣- وأخرجه أبو داود (٢٩٩٦) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد، عن عبد العزيز بن صهيب، فذكره، ولم يذكر ثابتا البناني.\n* الروايات مطولة ومختصرة.\n-وعن ثابت، عن أنس، قال: «كنت ردف أبي طلحة يوم خيبر، وقدمي تمس قدم رسول الله -ﷺ- قال: فأتيناهم حين بزغت الشمس وقد أخرجوا مواشيهم وخرجوا بفؤوسهم ومكاتلهم ومرورهم، فقالوا: محمد والخميس، قال: وقال رسول الله -ﷺ-: خربت خيبر، إنا إذا نزلنا بساحة قوم فساء صباح المنذرين، قال: وهزمهم الله ﷿، ووقعت في سهم دحية جارية جميلة فاشتراها رسول الله -ﷺ- بسبعة أرؤس، ثم دفعها إلى أم سليم تصنعها له وتهيئها - قال: وأحسبه قال -: وتعتد في بيتها، وهي صفية بنت حيي، قال: وجعل رسول الله -ﷺ- وليمتها التمر والأقط والسمن، فحصت الأرض أفاحيص، وجيء بالأنطاع فوضعت فيها، وجيء بالأقط والسمن فشبع الناس، قال: وقال الناس: لا ندري أتزوجها أم اتخذها أم ولد، قالوا: إن حجبها فهي امرأته وإن لم يحجبها فهي أم ولد، فما أراد أن يركب حجبها، فقعدت على عجز البعير، فعرفوا أنه قد تزوجها، فلما دنوا من المدينة دفع رسول الله -ﷺ- ودفعنا. قال: فعثرت الناقة العضباء وندر رسول الله -ﷺ- وندرت، فقام فسترها وقد أشرفت النساء، فقلن: أبعد الله اليهودية. قال: قلت: يا أبا حمزة، أوقع رسول الله -ﷺ-؟ قال: إي والله لقد وقع» .\nأخرجه أحمد (٣/١٢٣) قال: حدثنا يزيد. وفي (٣/٢٤٦) قال: حدثنا عفان. ومسلم (٤/١٤٦، ٥/١٨٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان. وأبو داود (٢٩٩٧) قال: حدثنا محمد بن خلاد الباهلي قال: حدثنا بهز بن أسد. وابن ماجة (٢٢٧٢) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا الحسين بن عروة (ح) وحدثنا أبو عمر حفص بن عمر، قال: حدثنا عبد الرحمن بن مهدي.\nخمستهم - يزيد بن هارون، وعفان، وبهز، والحسين، وابن مهدي - قالوا: حدثنا حماد بن سلمة، عن ثابت، فذكره.\n* رواية بهز، والحسين بن عروة، وابن مهدي، مختصرة على شراء صفية من دحية.","vol":"5","page":224},{"text":"<span data-type=\"title\" id=toc-649>الظهر</span>\n٣٢٨٥ - (ت) عائشة - ﵂ -: قالت: «ما رأيتُ أحدًا كان أشدَّ تعجيلًا للظُّهر من رسولِ الله - ﷺ-، ولا من أبي بكر، ولا من عمر» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٥) في الصلاة، باب ما جاء في التعجيل بالظهر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٣٥) قال: ثنا وكيع، وفي (٦/٢١٥) قال: ثنا إسحاق بن يوسف. والترمذي (١٥٥) قال: ثنا هناد بن السري قال: ثنا وكيع.\nكلاهما - وكيع، وإسحاق بن يوسف- عن سفيان، عن حكيم بن جبير، عن إبراهيم عن الأسود، فذكره. وقال الترمذي: حديث عائشة حديث حسن.","vol":"5","page":225},{"text":"٣٢٨٦ - (ت) أم سلمة - ﵂ -: قالت: «كان رسولُ - ﷺ- أشدَّ تعجيلًا للظهر منكم، وأنتم أشدُّ تعجيلًا للعصر منه» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦١) في الصلاة، باب ما جاء في تأخير صلاة العصر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٨٩، ٣١٠) قال: ثنا إسماعيل بن إبراهيم. قال: ثنا ابن جريج. والترمذي (١٦١) قال: ثنا علي بن حجر. قال: ثنا إسماعيل بن علية، عن أيوب. وفي (١٦٢) قال: ووجدت في كتابي: ني علي بن حجر، عن إسماعيل بن إبراهيم، عن ابن جريج. وفي (١٦٣) قال: ثنا بشر بن معاذ البصري. قال: ثنا إسماعيل بن علية، عن ابن جريج.\nكلاهما - ابن جريج وأيوب - عن عبد الله بن أبي مليكة، فذكره.\nوقال الترمذي بعد الحديث (١٦٣) وهذا أصح.","vol":"5","page":225},{"text":"٣٢٨٧ - (م س) خباب بن الأرتِّ - ﵁ - قال: «شكوْنا إلى رسول الله - ﷺ- الصلاة في الرَّمْضاءِ، فلم يُشْكِنا» .\nوفي رواية، قال: «أتينا رسول الله - ﷺ- فشكونا إليه حرَّ الرَّمضاء، فلم يُشْكِنا» . قال زهير لأبي إسحاق: «أفي الظهر؟ قال: نعم، قلت: أفي تعجيلها؟ قال: نعم» . أخرجه مسلم، وأخرج النسائي الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرمضاء): شدة الحر على وجه الأرض. وأصل الرمضاء: الرمل إذا لفحته الشمس فاشتد حره.\n(فلم يُشْكِنا): أشكيت الرجل: إذا أزلت شكواه، ولم يشكنا، أي: ⦗٢٢٦⦘ لم يزل شكوانا. وهذا الحديث قد ذكره النسائي في باب المواقيت، لأجل قول زهير لأبي إسحاق: «أفي تعجيلها؟ فقال: نعم» . وأما الفقهاء: فلا يذكرونه إلا في كيفية السجود. وأنه يجب أن لا يحول بين الوجه وبين ما يسجد [المصلي] عليه حائل مما يحمله المصلي ويتحرك بحركته في الصلاة عند الشافعي. ويستدلون بهذا الحديث على أنهم لما شكوا إليه ما يجدون من شدة الحر، من ملاقاة وجوههم وأيديهم الرمضاء، لم يُشْكِهم، ولم يَفْسَح لهم أن يسجدوا على طرف ثيابهم.\n_________\n(١) رواه مسلم رقم (٦١٩) في المساجد، باب استحباب تقديم الظهر في أول الوقت غير شدة الحر، والنسائي ١ / ٢٤٧ في المواقيت، باب أول وقت الظهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١٥٢) قال: حدثنا وكيع، عن سفيان الثوري. وأحمد (٥/١٠٨) قال: حدثنا سليمان بن داود، قال: أخبرنا شعبة. وفي (٥/١١٠) قال: حدثنا عبد الرحمن، عن سفيان (ح) وحدثنا ابن جعفر، قال: حدثنا شعبة. ومسلم (٢/١٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص، سلام بن سليم (ح) وحدثنا أحمد بن يونس، وعون بن سلام، قال عون: أخبرنا، وقال ابن يونس: حدثنا زهير. والنسائي (١/٢٤٧) وفي الكبرى (١٤٠٧) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا حميد بن عبد الرحمن، قال: حدثنا زهير.\nأربعتهم - الثوري، وشعبة، وأبو الأحوص، وزهير - عن أبي إسحاق، عن سعيد بن وهب، فذكره.\nوعن حارثة بن مضرب العبدي، عن خباب، قال: «شكونا إلى رسول الله -ﷺ- حر الرمضاء، فلم يشكنا.» .\nأخرجه الحميدي (١٥٣) . وابن ماجة (٦٧٥) قال: حدثنا علي بن محمد.\nكلاهما - الحميدي، وعلي بن محمد - قالا: حدثنا وكيع، قال: حدثنا الأعمش، عن أبي إسحاق، عن حارثة بن مضرب، فذكره.","vol":"5","page":225},{"text":"٣٢٨٨ - (د س) أنس بن مالك - ﵁ - قال: «كان النبيُّ - ﷺ- إذا نزل منزلًا لم يرْتَحلْ حتى يصلِّي الظهر، فقال رجل: وإن كان بنصف النهار؟ قال: وإن كان بنصف النهار» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٢٠٥) في الصلاة، باب المسافر يصلي وهو يشك في الوقت، والنسائي ١ / ٢٤٨ في المواقيت، باب تعجيل الظهر في السفر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٠٥) قال: ثنا مسدد، والنسائي (١/٢٤٨) قال: ثنا عبيد الله بن سعيد.\nكلاهما - مسدد، وعبيد الله - قالا: ثنا يحيى، عن شعبة، قال: ثني حمزة العائذي، فذكره.","vol":"5","page":226},{"text":"٣٢٨٩ - (ت س) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- خرج حين زالت الشمس، فصلى الظهر» . أخرجه الترمذي والنسائي. إلا أن النسائي قال «حين زاغت» (١) .\n_________\n(١) رواه الترمذي رقم (١٥٦) في الصلاة، باب ما جاء في تعجيل الظهر، والنسائي ١ / ٢٤٧ في المواقيت، باب أول وقت الظهر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي (١٥٦) قال: ثنا الحسن بن علي الحلواني، قال: نا عبد الرزاق، والنسائي (١/٢٤٦-٢٤٧) قال: نا كثير بن عبيد، قال: ثنا محمد بن حرب عن الزبيدي.\nكلاهما - عبد الرزاق، والزبيدي - عن الزهري، فذكره.\nوقال الترمذي: هذا حديث صحيح.","vol":"5","page":226},{"text":"<span data-type=\"title\" id=toc-650>العصر</span>\n٣٢٩٠ - (خ م ت س د) عائشة - ﵂ -: «أن رسولَ الله ⦗٢٢٧⦘ ﷺ- صلى العصر والشمسُ في حُجْرتها، لم يظهر الفيْءُ من حُجرتها» . قال البخاري: وقال أبو أسامة عن هشام: «من قَعْرِ حُجْرَتها» .\nوفي رواية قالت: «كان رسولُ الله - ﷺ- يصلي العصر والشمسُ لم تخرجْ من حجرتها» .\nوفي أخرى «كان يصلي العصرَ والشمسُ واقعة في حُجرتها» أخرجه البخاري ومسلم، وأخرج الترمذي والنسائي الرواية الأولى. وفي رواية أبي داود «أن رسول الله - ﷺ- كان يصلي العصرَ والشمسُ في حجرتها لم تظهر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يظهر الفيء): أي لم يرتفع. والمراد: أنها كانت تُقدِّم صلاتها.\n_________\n(١) رواه البخاري ٢ / ٢٠ في المواقيت، باب وقت العصر، وفي الجهاد، باب ما جاء في بيوت أزواج النبي ﷺ وما نسب من البيوت إليهن، ومسلم رقم (٦١١) في المساجد، باب أوقات الصلوات الخمس، وأبو داود رقم (٤٠٧) في الصلاة، باب في وقت صلاة العصر، ولفظه في نسخ أبو داود المطبوعة: والشمس في حجرتها قبل أن تظهر، والترمذي رقم (١٥٩) في الصلاة، باب ما جاء في تعجيل العصر، والنسائي ١ / ٢٥٢ في المواقيت، باب تعجيل العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ صفحة (٢٩) . والحميدي (١٧٠) قال: حدثنا سفيان وأحمد (٦/٣٧) قال: حدثنا سفيان. وفي (٦/٨٥) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. وفي (٦/١٩٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والدارمي (١١٨٩) قال: أخبرنا عبيد الله بن عبد المجيد الحنفي. قال: حدثنا مالك. والبخاري (١/١٣٩) قال: حدثنا عبد الله بن مسلمة. قال: قرأت على مالك. وفي (١/١٤٤) قال: حدثنا قتيبة. قال: حدثنا الليث. (ح) وحدثنا أبو نعيم. قال: أخبرنا ابن عيينة. ومسلم (٢/١٠٣، ١٠٤) قال: أخبرنا يحيى بن يحيى التميمي. قال: قرأت على مالك. (ح) وحدثنا أبو بكر بن أبي شيبة وعمرو الناقد. قال: عمرو حدثنا سفيان. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (٤٠٧) قال: حدثنا القعنبي. قال: قرأت على مالك ابن أنس. وابن ماجة (٦٨٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والترمذي (١٥٩) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (١/٢٥٢) وفي الكبرى (١٤١٠) قال: أخبرنا قتيبة. قال: حدثنا الليث. وابن خزيمة (٣٣٢) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. (ح) وحدثنا أحمد بن عبدة الضبي وسعيد بن عبد الرحمن المخزومي. قالا: حدثنا سفيان.\nستتهم - مالك، وسفيان بن عيينة، والأوزاعي، ومعمر، والليث، ويونس - عن ابن شهاب الزهري.\n٢- وأخرجه أحمد (٦/٢٠٤) قال: حدثنا وكيع. وفي (٦/٢٧٨) قال: حدثنا عامر بن صالح بن عبد الله بن عروة بن الزبير بن العوام أبو الحارث والبخاري (١/١٤٤، ٤/١٠٠) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا أنس بن عياض. وسليم (٢/١٠٤) قال: حدثنا أبو بكر بن أبي شيبة وابن نمير. قالا: حدثنا وكيع.\nثلاثتهم - وكيع، وعامر بن صالح، وأنس بن عياض - عن هشام بن عروة.\nكلاهما - الزهري، وهشام - عن عروة بن الزبير، فذكره.\n* الروايات متقاربة المعنى.","vol":"5","page":226},{"text":"٣٢٩١ - (خ م ط د س) أنس بن مالك - ﵁ - قال: «كان رسولُ الله - ﷺ- يصلي العصر والشمس مُرتَفِعة حيَّة فيذهب الذاهب إلى العَوالي، فيأتيهم والشمس مرتفعة، وبعض العوالي من المدينة: على أربعة أميال ونحوه» .\nوفي رواية «يذهب الذاهبُ مِنَّا إلى قُباءَ» . وفي أخرى، قال: «كنا نُصلِّي العصر، ثم يخرج الإنسان إلى بني عمْرو بن عوف فيجدُهم ⦗٢٢٨⦘ يصلُّونَ العصر» .\nوفي أخرى، قال أسْعَدُ بن سهل بن حُنَيْف: «صلَّينا مع عمرَ بن عبد العزيز الظهر، ثم خرجنا حتى دخلنا على أَنس بن مالك فوجدناه يصلي العصرَ، فقلتُ: يا عمِّ (١)، ما هذه الصلاةُ التي صليتَ؟ قال: العصر، وهذه صلاة رسول الله - ﷺ- التي كنا نصلي معه» .\nأخرجه البخاري ومسلم، وفي أخرى لمسلم، قال: «صلى لنا رسول الله - ﷺ- العصرَ، فلما انصرف أَتاه رجل من بني سَلِمة، فقال: يا رسول الله إنا نريد أن ننْحَرَ جزُورًا لنا وإنا نُحبُّ أن تَحْضُرَها؟ قال: نعم، فانطلقَ وانطلقنا معه، فوجدنا الجزورَ لم تُنْحَر، فَنُحِرَتْ، ثم قُطِعَتْ، ثم طُبِخَ منها، ثم أكلنا قبل أن تغيبَ الشمس» .\nوفي رواية الموطأ، قال أنس: «كنا نصلي العصرَ، فيذهب الذَّاهبُ إلى قُباءَ، فيأتيهم والشمس مرتفعة» . وأخرج الموطأ أيضًا الرواية الثالثة. وأخرج أبو داود الرواية الأولى، وقال فيها: «والشمس بيضاءُ مرتفعة حيَّة» . وفيه قال الزهري: «والعوالي على مَيْلينِ، أو ثلاثة، قال: وأحسِبُه قال: أو أربعة»، قال أبو داود: «قال خيثمة: حياتُها: أن تجدَ حرَّها» .\nوأخرج النسائي الرواية الأولى والرابعة. وله في أخرى عن أبي سلمة، قال: «صلَّينا في زمنِ عمرَ بن عبد العزيز، ثم انصرفنا إلى أنس بن مالك فوجدناه يصلِّي، فلما انصرفَ قال لنا: أصليْتُم؟ قلنا: صلينا الظهر، قال: إني صليت ⦗٢٢٩⦘ العصر، فقالوا له: عجَّلتَ، فقال: إنما أُصلِّي كما رأيت أصحابي يُصلُّونَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العوالي): أماكن بنواحي المدينة معروفة.\n(أميال): جمع ميل، وكل ثلاثة أميال فرسخ.\n(جزورًا): الجزور: يقع على الذكر والأنثى من الإبل، إلا أن اللفظ مؤنث.\n_________\n(١) ليس عمه على الحقيقة، وإنما هو على سبيل التوقير، لأنه أكبر منه سنًا.\n(٢) رواه البخاري ٢ / ٢٢ في مواقيت الصلاة، باب وقت العصر، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (٦٢١) و(٦٢٣) و(٦٢٤) في المساجد، باب استحباب التبكير بالعصر، والموطأ ١ / ٨ و٩ في وقوت الصلاة، باب وقوت الصلاة، وأبو داود رقم (٤٠٤) و(٤٠٥) و(٤٠٦) في الصلاة، باب في وقت صلاة العصر، والنسائي ١ / ٢٥٢ و٢٥٣ و٢٥٤ في المواقيت، باب تعجيل العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٦١) قال: ثنا عبد الرزاق، قال: نا معمر.\n٢- وأخرجه أحمد (٣/٢١٤) قال: ثنا عبد الملك بن عمرو. و(٣/٢١٧) قال: ثنا حماد بن خالد. والدارمي (١٢١١) قال: نا عبيد الله بن موسى.\nثلاثتهم - عن ابن أبي ذئب.\n٣- وأخرجه أحمد (٣/٢٢٣) قال: ثنا إسحاق بن عيسى، وهاشم. ومسلم (٢/١٠٩) قال: ثنا قتيبة ابن سعيد، ومحمد بن رمح. وأبو داود (٤٠٤) قال: ثنا قتيبة. وابن ماجة (٦٨٢) قال: ثنا محمد بن رمح والنسائي (١/٢٥٢) وفي الكبرى (٤٤١١) قال: نا قتيبة.\nأربعتهم - إسحاق، وهاشم، وقتيبة، وابن رمح - عن الليث.\n٤- وأخرجه البخاري (١/١٤٥) قال: ثنا أبو اليمان، قال: نا شعيب.\n٥- وأخرجه مسلم (٢/١٠٩) قال: ثني هارون بن سعيد الأيلي، قال: ثنا ابن وهب، قال: ني عمرو بن الحارث.\n٦- وأخرجه البخاري (٩/١٢٨) قال: ثنا أيوب بن سليمان، ثنا أبو بكر بن أبي أويس، عن سليمان بن بلال، عن صالح بن كيسان.\nستتهم - معمر، وابن أبي ذئب، والليث، وشعيب، وعمرو، وصالح - عن الزهري، فذكره.\nوالرواية الثانية:\nأخرجها مالك «الموطأ» (٢٣٢) والبخاري (١/١٤٥) قال: ثنا عبد الله بن يوسف. ومسلم (٢/١٠٩) قال: ثنا يحيى بن يحيى. والنسائي (١/٢٥٢) قال: نا سويد بن نصر، قال: ثنا عبد الله.\nثلاثتهم - ابن يوسف، ويحيى، وابن المبارك - عن مالك، عن ابن شهاب، فذكره.\nفي رواية ابن المبارك عن إسحاق بن عبد الله، وابن شهاب.\nوالرواية الثالثة: أخرجها مالك الموطأ (٣٢)، والبخاري (١/١٤٤) قال: ثنا عبد الله بن مسلمة. ومسلم (٢/١٠٩) قال: ثنا يحيى بن يحيى والنسائي (١/٢٥٢) قال: نا سويد بن نصر، قال: نا عبد الله.\nثلاثتهم - عبد الله بن مسلمة، ويحيى، وعبد الله بن المبارك- عن مالك، عن إسحاق، فذكره.\nوفي حديث ابن المبارك، عن الزهري، وإسحاق بن أبي طلحة.\nوالرواية الرابعة: أخرجها البخاري (١/١٤٤) قال: ثنا محمد بن مقاتل. ومسلم (٢/١١٠) قال: ثنا منصور بن أبي مزاحم والنسائي (١/٢٥٣) وفي الكبرى (١٤١٢) قال: نا سويد بن نصر.\nثلاثتهم - عن عبد الله بن المبارك، عن أبي بكر بن عثمان بن سهل بن حنيف -، قال: سمعت أبا أمامة فذكره.\nوالرواية الخامسة: أخرجها مسلم (٢/١١٠) قال: ثنا عمرو بن سواد العامري، ومحمد بن مسلمة المرادي، وأحمد بن عيسى، قال عمرو: نا، وقال الآخران، ثنا ابن وهب - قال: ني عمرو بن الحارث، عن يزيد بن أبي حبيب، أن موسى بن سعد الأنصاري حدثه، عن حفص بن عبيد الله، فذكره.","vol":"5","page":227},{"text":"٣٢٩٢ - (خ م ط د س) محمد بن شهاب الزهري - ﵀ - «أن عمر بن عبد العزيز أخرَ الصلاة يومًا، فدخل عليه عروةُ بن الزبير فأخبره أن المغيرة بن شعبة أخرَ الصلاة يومًا وهو في الكوفة، فدخل عليه أبو مسعود الأنصاري، فقال: ما هذا يا مغيرة؟ أليس قد علمْتَ أن جبريل ﵇ نزل فصلى، فصلى رسولُ الله - ﷺ-، ثم صلى، فصلى رسولُ الله - ﷺ- ثم صلى، فصلى رسولُ الله - ﷺ-، ثم صلى، فصلى رسولُ الله - ﷺ-، ثم صلى، فصلى رسولُ الله - ﷺ-، ثم قال: بهذا أُمرتُ (١)؟ فقال عمرُ بن عبد العزيز لعروةَ انظُر ما تحدِّثُ يا عروة، أَو إنَّ جبريلَ ﵇ هو أقام لرسول الله - ﷺ ⦗٢٣٠⦘ وقت الصلاة؟ فقال عروة: كذلك كان بشير بن أبي مسعود يُحدِّثُ عن أبيه، قال: وقال عُرْوة: ولقد حدَّثَتْني عائشةُ زوج النبي - ﷺ-: أَن رسولَ الله -ﷺ- كان يصلي العصرَ والشمسُ في حُجرتها قبل أن تظهر» .\nوفي رواية «أن عمر بن عبد العزيز أخَّر العصر شيئًا، فقال له عروة: أمَا إن جبريل ﵇ قد نزل، فصلى إمامَ رسول الله -ﷺ-، فقال له عمر: اعْلَمْ ما تقول يا عروة، قال: سمعتُ بشير بن أبي مسعود يقول: سمعتُ أبا مسعود يقول: سمعتُ رسولَ الله - ﷺ- يقول: نزل جبريل فأمَّني، فصليت معه، ثم صليت معه، ثم صليت معه، ثم صليت معه، ثم صليت معه، يحْسُبُ بأصابعه خمسَ صلوات» . أخرجه البخاري ومسلم.\nوأخرج الموطأ الرواية الأولى، وزاد: قال سويد في روايته: «الصلاة التي أخرَ عمر: كانت العصر» .\nوفي رواية أبي داود: «أن عمر بن عبد العزيز كان قاعِدًا على المنبر فأخَّر العصرَ شيئًا، فقال له عروة بن الزبير: أما إنَّ جبريل قد أخبر محمدًا - ﷺ- بوقتِ الصلاة، فقال له عمر: اعْلَمْ ما تقول، فقال عروة: سمعتُ بشير بن أبي مسعود يقول: سمعت أبا مسعود الأنصاري يقول: سمعتُ رسول الله -ﷺ- يقول: نزل جبريل فأخبرني بوقت الصلاة، فصليتُ معه، ثم صليت معه، ثم صليت معه، ثم صليت معه، ثم صليت معه، يحّسُبُ بأصابعه خمس ⦗٢٣١⦘ صلوات، فرأيت رسول الله - ﷺ- صلَّى الظهر حين تَزُولُ الشمس، وربَّما أَخَّرها حين يشتد الحرُّ، ورأيته يُصلِّي العصر والشمس مرتفعة بيضاءُ، قبل أن تدخلها الصُّفرَة، فينصَرفُ الرجل من الصلاة فيأتي ذا الحُليفةِ قبل غروب الشمس، ويصلي المغرب حين تسقط الشمس، ويصلي العشاءَ حين يَسْوَدُّ الأُفق، وربما أخرها حتى يجتمع الناس، وصلى الصبحَ [مرَّة] بغلس، ثم صلى مرة أخرى فأسفر بها، ثم كانت صلاتُه بعد ذلك التَّغليسَ حتى مات، [و] لم يَعدْ إلى أن يُسْفِرَ» .\nقال أبو داود: رواه جماعة عن ابن شهاب، لم يذكروا الوقت الذي صلى فيه، ولم يُفسِّروه. وكذلك رواه هشام عن أبيه. وأخرج النسائي الرواية الثانية من روايتي البخاري ومسلم (٢) .\n_________\n(١) بضم التاء وفتحها.\n(٢) رواه البخاري ٢ / ٢ و٣ و٤ في مواقيت الصلاة في فاتحته، وفي بدء الخلق، باب ذكر الملائكة، وفي المغازي، باب شهود الملائكة بدرًا، ومسلم رقم (٦١٠) في المساجد، باب أوقات الصلوات الخمس، والموطأ ١ / ٣ و٤ في وقوت الصلاة في فاتحته، وأبو داود رقم (٣٩٤) في الصلاة، باب في المواقيت، والنسائي ١ / ٢٤٥ و٢٤٦ في المواقيت في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٢٩)، والحميدي (٤٥١) قال: حدثنا سفيان. وأحمد (٤/١٢٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٥/٢٧٤) قال: قرأت على عبد الرحمن: مالك بن أنس. والدارمي (٩/١١٨) قال: أخبرنا عبيد الله بن عبد المجيد الحنفي، قال: حدثنا مالك. والبخاري (١/١٣٩) قال: حدثنا عبد الله بن مسلمة، قال: قرأت على مالك. وفي (٤/١٣٧) قال: حدثنا قتيبة، قال: حدثنا ليث. وفي (٥/١٠٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. ومسلم (٢/١٠٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث (ح) قال: وحدثنا ابن رمح، قال: أخبرنا الليث. (ح) وأخبرنا يحيى بن يحيى التميمي، قال: قرأت على مالك. وأبو داود (٣٩٤) قال: حدثنا محمد بن سلمة المرادي، قال: حدثنا ابن وهب، عن أسامة بن زيد الليثي. وابن ماجة (٦٦٨) قال: حدثنا محمد بن رمح المصري، قال: أنبأنا الليث بن سعد. والنسائي (١/٢٤٥) . وفي الكبرى (١٣٩٩) قال: أخبرنا قتيبة، قال: حدثنا الليث بن سعد. وابن خزيمة (٣٥٢) قال: حدثنا الربيع بن سليمان المرادي، قال: حدثنا ابن وهب، قال: أخبرني أسامة بن زيد.\nستتهم - مالك، وسفيان، ومعمر، والليث، وشعيب، وأسامة بن زيد - عن ابن شهاب الزهري، فذكره. وزاد أسامة بن زيد في روايته: «ورأيت رسول الله -ﷺ- يصلي الظهر حين تزول الشمس، وربما أخرها حين يشتد الحر، ورأيته يصلي العصر والشمس مرتفعة بيضاء قبل أن تدخلها الصفرة، فينصرف الرجل من الصلاة، فيأتي ذا الحليفة قبل غروب الشمس، ويصلي المغرب حين تسقط الشمس، ويصلي العشاء حين يسود الأفق، وربما أخرها حتى يجتمع الناس، وصلى الصبح مرة بغلس، ثم صلى مرة أخرى فأسفر بها. ثم كانت صلاته بعد ذلك بالغلس، حتى مات -ﷺ-، ثم لم يعد إلى أن يسفر.» .\n* قال ابن خزيمة: هذه الزيادة لم يقلها أحد غير أسامة بن زيد.\n* قال أبو داود: روي هذا الحديث عن الزهري، معمر، ومالك، وابن عيينة، وشعيب بن أبي حمزة، والليث بن سعد، وغيرهم، لم يذكروا الوقت الذي صلى فيه، ولم يفسروه.","vol":"5","page":229},{"text":"٣٢٩٣ - (خ م) رافع بن خديج - ﵁ - قال: «كنا نصلي العصر مع رسول الله - ﷺ- ثم تُنْحرُ الجزُورُ، فتُقسمُ عَشرَ قِسم، ثم تُطْبَخُ فنأكُلُ لحمًا نضيجًا قبل مغيب الشمس» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٥ / ٩٢ في الشركة، باب قسمة الغنم، وباب من عدل عشرة من الغنم بجزور في ⦗٢٣٢⦘ القسم، وفي الجهاد، باب ما يكره من ذبح الغنم والإبل في المغانم، وفي الذبائح، باب التسمية على الذبيحة، وباب ما أنهر الدم من القصب والمروة والحديد، وباب لا يذكى بالسن والعظم والظفر، وباب ما ند من البهائم فهو بمنزلة الوحش، وباب إذا أصاب قوم غنيمة فذبح بعضهم غنمًا أو إبلًا بغير أمر أصحابهم لم تؤكل، وباب إذا ند بعير لقوم فرماه بعضهم بسهم فقلته وأراد إصلاحه، ومسلم رقم (٦٢٥) في المساجد، باب استحباب التبكير بالعصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٤١) قال: حدثنا أبو المغيرة. وفي (٤/١٤٣) قال: حدثنا محمد بن مصعب، وعبد بن حميد (٤٢٦) قال: حدثني ابن أبي شيبة، قال: حدثنا محمد بن مصعب. والبخاري (٣/١٨٠) قال: حدثنا محمد بن يوسف. ومسلم (٢/١١٠) قال: حدثنا محمد بن مهران الرازي، قال: حدثنا الوليد بن مسلم. وفي (٢/١١١) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس، وشعيب بن إسحاق الدمشقي.\nستتهم - أبو المغيرة، ومحمد بن مصعب، ومحمد بن يوسف، والوليد، وعيسى بن يونس، وشعيب - قالوا: حدثنا الأوزاعي، قال: حدثنا أبو النجاشي، فذكره.","vol":"5","page":231},{"text":"<span data-type=\"title\" id=toc-651>المغرب</span>\n٣٢٩٤ - (خ م ت د) سلمة بن الأكوع - ﵁ - أن رسول الله -ﷺ- «كان يصلي المغرب إذا غربت الشمس وتَوَارَتْ بالحجاب» . أخرجه البخاري ومسلم والترمذي.\nوفي رواية أبي داود، قال: «كان النبي - ﷺ- يصلي المغربَ ساعةَ تغربُ الشمس، إذا غاب حاجِبُها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (توارت بالحجاب): التواري: الاستتار والاحتجاب في الأفق، أراد: إذا غابت الشمس في الأفق استترت به.\n_________\n(١) رواه البخاري ٢ / ٣٦ في مواقيت الصلاة، باب وقت المغرب، ومسلم رقم (٦٣٦) في المساجد، باب بيان أن أول وقت المغرب عند غروب الشمس، وأبو داود رقم (٤١٧) في الصلاة، باب وقت المغرب، والترمذي رقم (١٦٤) في الصلاة، باب ما جاء في وقت المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٥١) قال: حدثنا صفوان. وفي (٤/٥٤) قال: حدثنا مكي. وعبد ابن حميد (٣٨٦) قال: أخبرنا صفوان بن عيسى. والدارمي (١٢١٢) قال: أخبرنا إسحاق - هو ابن إبراهيم الحنظلي - قال: حدثنا صفوان بن عيسى. والبخاري (١/١٤٧) قال: حدثنا المكي بن إبراهيم. ومسلم (٢/١١٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا حاتم - وهو ابن إسماعيل -.وأبو داود (٤١٧) قال: حدثنا عمرو بن علي، عن صفوان بن عيسى. وابن ماجة (٦٨٨) قال: حدثنا يعقوب بن حميد بن كاسب، قال: حدثنا المغيرة بن عبد الرحمن. والترمذي (١٦٤) قال: حدثنا قتيبة، قال: حدثنا حاتم ابن إسماعيل.\nأربعتهم - صفوان، ومكي، وحاتم، والمغيرة - عن يزيد بن أبي عبيد، فذكره.","vol":"5","page":232},{"text":"٣٢٩٥ - (خ م) رافع بن خديج - ﵁ - قال: كنا نُصَلي المغربَ مع النبي - ﷺ- «فَيَنْصَرِفُ أحدُنا وإنه لَيُبْصِرُ مَواقِعَ نَبْلِهِ» . أخرجه ⦗٢٣٣⦘ البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٢ / ٣٤ في مواقيت الصلاة، باب وقت المغرب، ومسلم رقم (٦٣٧) في المساجد، باب بيان أن أول وقت المغرب عند غروب الشمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٤١) قال: حدثنا أبو المغيرة. وعبد بن حميد (٤٢٧) قال: حدثني ابن أبي شيبة، قال: حدثنا علي بن إسحاق، عن ابن المبارك. والبخاري (١/١٤٧) قال: حدثنا محمد بن مهران، قال: حدثنا الوليد، ومسلم (٢/١١٥) قال: حدثنا محمد بن مهران الرازي، قال: حدثنا الوليد بن مسلم. وفي (٢/١١٥) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا شعيب بن إسحاق الدمشقي. وابن ماجة (٦٨٧) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم.\nأربعتهم - أبو المغيرة، وابن المبارك، والوليد، وشعيب - عن الأوزاعي، قال: حدثنا أبو النجاشي، فذكره.","vol":"5","page":232},{"text":"٣٢٩٦ - (د) أنس بن مالك - ﵁ - قال: «كنا نُصلي المغرب مع النبي - ﷺ- ثم نَرْمي، فيرى أحدُنا مَوضِعَ نَبْلِهِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٦) في الصلاة، باب في وقت المغرب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٦) قال: ثنا داود بن شبيب، وابن خزيمة، (٣٣٨) قال: ثنا محمد بن عبد الله بن المبارك المخزمي، قال: ثنا يحيى بن إسحاق.\nكلاهما - داود، ويحيى - قالا: ثنا حماد بن سلمة، عن ثابت، فذكره.\nوبنحوه أخرجه أحمد (٣/١١٤) قال: ثنا يحيى، وفي (٣/١٨٩) قال: ثنا محمد بن عبد الله. وفي (٣/١٩٩) قال: ثنا عبد الواحد. وفي (٣/٢٠٥) قال: ثنا ابن أبي عدي.\nأربعتهم عن حميد فذكره.","vol":"5","page":233},{"text":"٣٢٩٧ - (س) رجل من أسلم من أصحاب النبي - ﷺ- «أنهم كانوا يصلُّون مع النبي - ﷺ- المغرب، ثم يرجعون إلى أهليهم إلى أقصى المدينة يرْمُونَ يُبْصِرون موَاقع سِهامهم» . أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٥٩ في المواقيت، باب تعجيل المغرب، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٧١) والنسائي (١/٢٥٩) قال: نا محمد بن بشار.\nكلاهما - أحمد بن حنبل، ومحمد بن بشار - عن محمد بن جعفر، قال: ثنا شعبة، عن أبي بشر، قال: سمعت حسان بن بلال، فذكره.","vol":"5","page":233},{"text":"٣٢٩٨ - (د) مرثد بن عبد الله الغنوي - ﵁ - قال: قدِمَ علينا أَبو أيوب غازيًا، وعقبة بن عامر يومئذ على مصر، فأخَّرَ عقبةُ المغرب، فقام إليه أبو أيوب، فقال: ما هذه الصلاة يا عقبة؟ قال: «إنَّا شُغِلْنا، قال: أما سمعتَ رسولَ الله - ﷺ- يقول: لا تزَالُ أُمَّتي بخير - أو قال: على الفطرة - ما لم يُؤخِّرُوا المغرب إلى أن تشْتَبِكَ النجومُ؟» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تشتبك النجوم): اشتباك النجوم: ظهور صغارها بين كبارها، حتى لا يخفى منها شيء.\n_________\n(١) رقم (٤١٨) في الصلاة، باب في وقت المغرب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٤٧) قال: حدثنا يعقوب - ابن إبراهيم بن سعد - قال: حدثنا أبي. وفي (٥/٤١٧) قال: حدثنا إسماعيل. وفي (٥/٤١٧، ٤٢١) قال: حدثنا محمد بن أبي عدي. وأبو داود (٤١٨) قال: حدثنا عبيد الله بن عمر، قال: حدثنا يزيد بن زريع. وابن خزيمة (٣٣٩) قال: حدثنا يعقوب بن إبراهيم الدورقي، ومؤمل بن هشام اليشكري، قالا: حدثنا ابن علية (ح) وحدثنا الفضل بن يعقوب الجزري، قال: حدثنا عبد الأعلى (ح) وحدثنا محمد بن موسى الحرشي، قال: حدثنا زياد بن عبد الله.\nستتهم - إبراهيم بن سعد، وابن علية، وابن أبي عدي، وابن زريع، وعبد الأعلى، وزياد بن عبد الله - عن محمد بن إسحاق، قال: حدثني يزيد بن أبي حبيب، عن مرثد، فذكره. في رواية إبراهيم بن سعد: قال أبو أيوب: يا عقبة أما سمعته من رسول الله -ﷺ- يقول: «لا تزال أمتي بخير ...» الحديث قال: فقال: بلى.","vol":"5","page":233},{"text":"<span data-type=\"title\" id=toc-652>تقديمها مطلقًا</span>\n٣٢٩٩ - (ت) علي بن أبي طالب - ﵁ - أن رسول الله - ﷺ- قال له: «يا علي، ثلاثًا لا تُوخِّرها: الصلاةُ إذا دخل وقتها، والجنازةُ إذا حضَرَتْ، والأيِمُ إذا وَجَدْتَ لها كُفءًا» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأيم): المرأة التي لا زوج لها، بكرًا كانت أو ثيبًا، وكذلك الرجل.\n(كفءًا): الكفء: النظير والمثل والعديل.\n_________\n(١) رقم (١٧١) في الصلاة، باب ما جاء في الوقت الأول من الفضل، ورواه أيضًا أحمد في \" المسند \" رقم ١ / ١٠٥، وفي سنده سعيد بن عبد الله الجهني، وثقه ابن حبان والعجلي، وقال أبو حاتم: مجهول، وقال الحافظ في \" التقريب \" مقبول، يعني إذا توبع، ولم أجد له متابعة، والحديث معناه صحيح وإن كان ضعيف السند.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٠٥) (٨٢٨) قال: حدثنا هارون بن معروف - قال عبد الله بن أحمد: وسمعته أنا من هارون - وابن ماجة (١٤٨٦) قال: حدثنا حرملة بن يحيى. والترمذي (١٧١، ١٠٧٥) قال: حدثنا قتيبة.\nثلاثتهم - هارون، وحرملة، وقتيبة - عن عبد الله بن وهب، قال: حدثني سعيد بن عبد الله الجهني، أن محمد بن عمر بن علي بن أبي طالب حدثه، عن أبيه، عن جده،فذكره.\nوقال الترمذي: هذا حديث غريب حسن، وقال في الموضع الآخر، هذا حديث غريب، وما أرى إسناده بمتصل.","vol":"5","page":234},{"text":"<span data-type=\"title\" id=toc-653>الفرع الثالث: في تأخير أوقات الصلوات</span>\n<span data-type=\"title\" id=toc-654>الصبح والعصر</span>\n٣٣٠٠ - (خ م ط د ت س) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «مَن أدْرَكَ من الصبح ركعة قبل أن تطلُعَ الشمس فقد أدرك الصبح، ومن أدرك ركعة من العصر قبل أن تغربَ الشمس فقد أدرك العصر» أخرجه الجماعة.\nوفي رواية للبخاري والنسائي «إذا أدرك أحدُكم سجدة من صلاة ⦗٢٣٥⦘ العصر قبل أن تغرب الشمس فليُتِمَّ صلاتَه، وإذا أدرك سَجْدَة من صلاة الصبح قبل أن تطلع الشمس فليُتمَّ صلاته» إلا أن النسائي قال: «أوَّل سجدة» في الموضعين (١) .\n_________\n(١) رواه البخاري ٢ / ٤٦ في مواقيت الصلاة، باب من أدرك من الفجر ركعة، وباب من أدرك ركعة من العصر قبل المغرب، ومسلم رقم (٦٠٨) في المساجد، باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة، والموطأ ١ / ٦ في وقوت الصلاة، والترمذي رقم (١٨٦) في الصلاة، باب ما جاء فيمن أدرك ركعة من العصر قبل أن تغرب الشمس، وأبو داود رقم (٤١٢) في الصلاة، باب في وقت العصر، والنسائي ١ / ٢٥٧ و٢٥٨ في المواقيت، باب من أدرك ركعتين من العصر، وباب من أدرك ركعة من الصبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٣٠) وأحمد (٢/٤٦٢) قال: قرأت على عبد الرحمن: مالك (ح) وحدثنا إسحاق. قال: أخبرني مالك. والدارمي (١٢٢٥) قال: أخبرنا عبيد الله بن عبيد المجيد. قال: حدثنا مالك. والبخاري (١/١٥١) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٢/١٠٢) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وابن ماجة (٦٩٩) قال: حدثنا محمد بن الصباح. قال: حدثنا عبد العزيز بن محمد الدراوردي. والترمذي (١٨٦) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. قال: حدثنا مالك بن أنس. والنسائي (١/٢٥٧) وفي الكبرى (١٤١٨) قال: أخبرنا قتيبة عن مالك. وابن خزيمة (٩٨٥) قال: حدثنا أحمد بن عبدة. قال: حدثنا عبد العزيز، يعني الدراوردي. (ح) وحدثنا بشر بن معاذ. قال: حدثنا عبد الله بن جعفر. (ح) وحدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب، أن مالكا حدثه. (ح) وحدثنا أبو موسى قال: حدثنا روح. قال: حدثنا مالك. (ح) وحدثنا الربيع بن سليمان. قال: وقرأته على الحسن بن محمد، عن الشافعي. قال: أخبرنا مالك بن أنس.\nثلاثتهم - مالك، وعبد العزيز الدراوردي، وعبد الله بن جعفر - عن زيد بن أسلم، عن عطاء بن يسار، وعن بسر بن سعيد، وعن الأعرج، فذكروه. وعن أبي سلمة بن عبد الرحمن بن عوف، عن أبي هريرة، أن نبي الله -ﷺ- قال: «من أدرك ركعة من صلاة الفجر، قبل أن تطلع الشمس، فقد أدركها ومن أدرك ركعة من صلاة العصر، قبل أن تغرب الشمس، فقد أدركها.» .\n١- أخرجه أحمد (٢/٢٥٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٢٦٠) قال: حدثنا عبد الأعلى، عن معمر. والبخاري في القراءة خلف الإمام (١٩٧) قال: حدثنا محمد. قال: حدثنا عبد الله. قال: أنبأنا محمد بن أبي حفصة. ومسلم (٢/١٠٣) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وابن ماجة (٧٠٠) قال: حدثنا جميل بن الحسن. قال: حدثنا عبد الأعلى. قال: حدثنا معمر. والنسائي (١/٢٥٧) وفي الكبرى (١٤١٩) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا معتمر. قال: سمعت معمر. وفي الكبرى (١٤٥٠) قال: أخبرنا عمران بن موسى. قال: حدثنا محمد بن سواء، عن سعيد، عن معمر. وابن خزيمة (٩٨٥) قال: حدثنا محمد بن عبد الأعلى وأبو الأشعث. قالا: حدثنا معتمر، عن معمر.\nكلاهما - معمر، ومحمد بن أبي حفصة - عن الزهري.\n٢- وأخرجه أحمد (٢/٢٥٤) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا علي، يعني ابن المبارك. والبخاري (١/١٤٦) وفي القراءة خلف الإمام. (١٩٩) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. والنسائي (١/٢٥٧) وفي الكبري (١٤٢٠) قال: أخبرنا عمرو بن منصور. قال: حدثنا الفضل بن دكين. قال: حدثنا شيبان.\nكلاهما - علي بن المبارك، وشيبان - عن يحيى بن أبي كثير.\n٣- وأخرجه أحمد (٢/٣٤٨) قال: حدثنا محمد بن جعفر. وابن خزيمة (٩٨٥) قال: حدثنا أحمد بن عبدة. قال: حدثنا زياد بن عبد الله القشيري.\nكلاهما - محمد بن جعفر، وزياد - عن محمد بن عمرو.\nثلاثتهم - الزهري، ويحيى ومحمد بن عمرو - عن أبي سلمة، فذكره.\n-وعن ابن عباس، عن أبي هريرة، قال: قال رسول الله -ﷺ- «من أدرك من العصر ركعة قبل أن تغرب الشمس فقد أدرك. ومن أدرك من الفجر ركعة قبل أن تطلع الشمس فقد أدرك.»\n* وفي رواية: «من أدرك ركعتين من صلاة العصر ...» . نحوه.\nأخرجه أحمد (٢/٢٨٢) قال: حدثنا إبراهيم بن خالد. قال: حدثنا رباح. ومسلم (٢/١٠٣) قال: حدثنا حسن بن الربيع. قال: حدثنا عبد الله بن المبارك. (ح) وحدثناه عبد الأعلى بن حماد. قال: حدثنا معتمر. وأبو داود (٤١٢) قال: حدثنا الحسن بن الربيع. قال: حدثني ابن المبارك. والنسائي (١/٢٥٧) وفي الكبرى (١٤١٧) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا معتمر. وابن خزيمة (٩٨٤) قال: حدثنا محمد بن عبد الأعلى الصنعاني وأحمد بن المقدام العجلي. قالا: حدثنا معتمر.\nثلاثتهم - رباح، وعبد الله بن المبارك، ومعتمر بن سليمان - عن معمر، عن ابن طاووس، عن أبيه، عن ابن عباس، فذكره.\n- وعن عبد الرحمن الأعرج، عن أبي هريرة، عن النبي -ﷺ-، قال: «من أدرك قبل طلوع الشمس سجدة، فقد أدرك الصلاة. ومن أدرك قبل غروب الشمس سجدة، فقد أدرك الصلاة» .\nأخرجه أحمد (٢/٣٩٩) قال: حدثنا معاوية. قال: حدثنا زائدة. قال: حدثنا عبد الله بن ذكوان أبو الزناد. وفي (٢/٤٧٤) قال: حدثنا يحيى، عن عبد الله بن سعيد بن أبي هند. والنسائي (١/٢٧٣) وفي الكبرى (١٤٥١) قال: أخبرنا إبراهيم بن محمد ومحمد بن المثنى. قالا: حدثنا يحيى، عن عبد الله بن سعيد وابن خزيمة (٩٨٥) قال: حدثنا بندار. قال: حدثنا يحيى يعني ابن سعيد. قال: حدثنا عبد الله بن سعيد بن أبي هند.\nكلاهما - أبو الزناد، وعبد الله بن سعيد - عن عبد الرحمن الأعرج، فذكره.\n-وعن أبي صالح، عن أبي هريرة، عن النبي -ﷺ-، أنه قال: «من أدرك ركعة من صلاة الصبح قبل طلوع الشمس فقد أدرك الصلاة. ومن أدرك ركعتين من العصر قبل أن تغيب الشمس فقد أدرك الصلاة» .\nأخرجه أحمد (٢/٤٥٩) قال: حدثنا محمد بن جعفر وأبو النضر. قالا: حدثنا شعبة. وابن خزيمة (٩٨٥) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا ابن أبي حازم. (ح) وحدثنا بندار. قال: حدثنا محمد قال: حدثنا شعبة. (ح) وحدثنا أبو موسى. قال: حدثني محمد بن جعفر. قال: حدثنا شعبة. كلاهما - شعبة، وابن أبي حازم - عن سهيل بن أبي صالح، عن أبيه، فذكره.\n* في رواية ابن خزيمة قال: «... ومن أدرك من العصر ركعة..» .","vol":"5","page":234},{"text":"٣٣٠١ - (س) عائشة - ﵂ - أن النبي - ﷺ- قال: «من أدركه ركعة من الفجر قبل أن تطلع الشمس فقد أدركها، ومن أدرك ركعة من العصر قبل أن تغرب الشمس فقد أدركها» . أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٧٣ في المواقيت، باب من أدرك ركعة من صلاة الصبح، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٨) قال: حدثنا زكريا بن عدي. قال: حدثني إسحاق بن إبراهيم ومحمد بن حاتم.\nكلاهما عن محمد بن بكر. (ح) وحدثني هارون بن عبد الله. قال: حدثنا حجاج بن محمد. (ح) وحدثني حجاج بن الشاعر ومحمد بن رافع. قالا: حدثنا عبد الرزاق. والنسائي (١/٢٦٧) وفي الكبرى (١٤٣٣) قال: أخبرني إبراهيم بن الحسن. قال: حدثنا حجاج. وفي (١/٢٦٧) قال: وأخبرني يوسف ابن سعيد. قال: حدثنا حجاج. وابن خزيمة (٣٤٨) قال: حدثنا محمد بن معمر القيسي. قال: حدثنا أبو عاصم. (ح) وحدثنا محمد بن الحسن بن تسنيم. قال: حدثنا محمد بن بكر. (ح) وحدثنا أحمد بن منصور الرمادي. قال: حدثنا حجاج بن محمد وعبد الرزاق.\nأربعتهم - عبد الرزاق، ومحمد بن بكر، وحجاج بن محمد، وأبو عاصم - عن ابن جريج. قال: أخبرني المغيرة بن حكيم، عن أم كلثوم بنت أبي بكر، فذكرته.\n* الروايات متقاربة المعنى.","vol":"5","page":235},{"text":"<span data-type=\"title\" id=toc-655>الظهر</span>\n٣٣٠٢ - (ط) القاسم بن محمد - ﵀ - قال: «ما أَدْركْتُ الناس إلا وهم يُصلُّون الظهر بعَشيّ» (١) . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": قال في \" الاستذكار \": قال مالك: يريد الإبراد بالظهر.\n(٢) ١ / ٩ في وقوت الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (١١) قال: عن ربيعة بن أبي عبد الرحمن، عن القاسم بن محمد، فذكره.","vol":"5","page":235},{"text":"٣٣٠٣ - (خ م ط ت د س) أبو هريرة - ﵁ - أَن النبيَّ - ﷺ- قال: «إذا اشتَدَّ الحرُّ فأبْرِدُوا بالصلاة، فإن شدة الحرِّ من فَيحِ جهنم» . ⦗٢٣٦⦘\nأخرجه الجماعة. وزاد مالك في رواية له: «وذكر أن النار اشتكَتْ إلى ربها، فأذِنَ لها في كل عام بنَفسَين: نفَس في الشتاء، ونفس في الصيف» .\nوقد سبق لذكر النار رواية في «كتاب خلق العالم»، وستَرِدُ روايات في «كتاب القيامة» [من حرف القاف] (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيح): الفيح: اللفح والوهج.\n_________\n(١) رواه البخاري ٢ / ١٥ في مواقيت الصلاة، باب الإبراد بالظهر في شدة الحر، ومسلم رقم (٦٤٥) في المساجد، باب استحباب الإبراد بالظهر في شدة الحر، والموطأ ١ / ١٥ في وقوت الصلاة، باب النهي عن الصلاة بالهاجرة، وأبو داود رقم (٤٠٢) في الصلاة، باب وقت صلاة الظهر، والترمذي رقم (١٥٧) في الصلاة، باب ما جاء في تأخير الظهر في شدة الحر، والنسائي ١ / ٢٤٨ و٢٤٩ في المواقيت، باب الإبراد بالظهر إذا اشتد الحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٣٦) . وأحمد (٢/٤٦٢) قال: قرأت على عبد الرحمن. ومسلم (٢/١٠٨) قال: حدثني إسحاق بن موسى الأنصاري. قال: حدثنا معن.\nكلاهما - عبد الرحمان بن مهدي، ومعن بن عيسى - عن مالك بن أنس، عن عبد الله بن يزيد مولى الأسود بن سفيان، عن أبي سلمة بن عبد الرحمن، ومحمد بن عبد الرحمن بن ثوبان، فذكراه.\n* أخرجه أحمد (٢/٥٠١) قال: حدثنا يزيد. قال: أخبرنا محمد. والنسائي في الكبرى (١٤٠٣) قال: أخبرنا أحمد بن محمد بن المغيرة الحمصي. قال: حدثنا عثمان، عن شعيب، عن الزهري.\nكلاهما - محمد بن عمرو، والزهري - عن أبي سلمة، عن أبي هريرة قال: سمعت رسول الله -ﷺ- قال: «إذا اشتد الحر فأبردوا بالصلاة، فإن شدة الحر من فيح جهنم.» . مختصرا. وليس فيه «محمد بن عبد الرحمن بن ثوبان» .\n* وأخرجه أحمد (٢/٣٩٤) قال: حدثنا يونس. قال: حدثنا أبان، يعني العطار، عن يحيى بن أبي كثير، عن محمد بن عبد الرحمن بن ثوبان، عن أبي هريرة، فذكره. ليس فيه: أبو سلمة.\n-وعن الأعرج، عن أبي هريرة، أن رسول الله -ﷺ-، قال: «إذا اشتد الحر، فأبردوا عن الصلاة، فإن شدة الحر من فيح جهنم.» .\nأخرجه مالك الموطأ (٣٦) وأحمد (٢/٤٦٢) قال: قرأت على عبد الرحمن. (ح) وحدثنا إسحاق. وابن ماجة (٦٧٧) قال: حدثنا هشام بن عمار.\nثلاثتهم - عبد الرحمن، وإسحاق، وهشام بن عمار - عن مالك، عن أبي الزناد، عن الأعرج، فذكره. * أخرجه البخاري (١/١٤٢) قال: حدثنا أيوب بن سليمان بن بلال. قال: حدثنا أبو بكر، عن سليمان. قال: صالح بن كيسان: حدثنا الأعرج عبد الرحمن وغيره، عن أبي هريرة، فذكره.\n-وعن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، عن أبي هريرة أنه قال: إن رسول الله -ﷺ- قال: «إذا اشتد الحر فأبردوا عن الصلاة فإن شدة الحر من فيح جهنم» .\nأخرجه أحمد (٢/٢٦٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر وابن جريج. وفي (٢/٢٨٥) قال: حدثنا محمد بن بكر. قال: حدثنا ابن جريج. والدارمي (١٢١٠) قال: أخبرنا عبد الله بن صالح. قال: حدثني الليث. ومسلم (٢/١٠٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح. قال: أخبرنا الليث. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني هارون بن سعيد الأيلي وعمرو بن سواد وأحمد بن عيسى. قال عمرو: أخبرنا وقال الآخران: حدثنا ابن وهب قال: أخبرني عمرو. وأبو داود (٤٠٢) قال: حدثنا يزيد بن خالد بن موهب الهمداني، وقتيبة بن سعيد الثقفي، أن الليث حدثهم. وابن ماجة (٦٧٨) قال: حدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد، والترمذي (١٥٧) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (١/٢٤٨) . وفي الكبرى (١٤٠٥) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث.\nخمستهم - معمر، وابن جريج، والليث ويونس، وعمرو بن الحارث - عن ابن شهاب، عن سعيد بن المسيب وأبي سلمة بن عبد الرحمن، فذكراه. * أخرجه الحميدي (٩٤٢) وأحمد (٢/٢٣٨) . والبخاري (١/١٤٢) قال: حدثنا علي بن عبد الله. والنسائي في الكبرى (١٤٠٤) قال: أخبرنا قتيبة بن سعيد ومحمد بن عبد الله بن يزيد. وابن خزيمة (٣٢٩) قال: حدثنا عبد الجبار بن العلاء، عن سعيد بن عبد الرحمن المخزومي وأحمد بن عبدة الضبي.\nسبعتهم - الحميدي، وأحمد، وعلي بن عبد الله، وقتيبة، ومحمد بن عبد الله، وسعيد بن عبد الرحمان، وأحمد بن عبدة - عن سفيان، عن الزهري عن سعيد بن المسيب، عن أبي هريرة، فذكره. ليس فيه: أبو سلمة.\n- وعن أبي يونس، عن أبي هريرة، أن رسول الله -ﷺ- قال: «أبردوا عن الصلاة، فإن شدة الحر من فيح جهنم.» .\nأخرجه مسلم (٢/١٠٧) قال: حدثني هارون بن سعيد الأيلي وعمرو بن سواد وأحمد بن عيسى. قال عمرو: أخبرنا. وقال الآخران: حدثنا ابن وهب. قال: قال عمرو: حدثني أبو يونس. فذكره.\n- وعن عبد الرحمن بن يعقوب، عن أبي هريرة، أن رسول الله -ﷺ-، قال: «إن هذا الحر من فيح جهنم، فأبردوا بالصلاة.» .\nأخرجه أحمد (٢/٤١١) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم. ومسلم (٢/١٠٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز.\nكلاهما - عبد الرحمن، وعبد العزيز بن محمد الدراوردي - عن العلاء، عن أبيه، فذكره.\n- وعن بسر بن سعيد وسلمان الأغر، عن أبي هريرة، أن رسول الله -ﷺ- قال: «إذا كان اليوم الحار فأبردوا بالصلاة فإن شدة الحر من فيح جهنم» .\nأخرجه مسلم (٢/١٠٧) قال: حدثني هارون بن سعيد الأيلي وعمرو بن سواد وأحمد بن عيسى. قال عمرو: أخبرنا. وقال الآخران: حدثنا ابن وهب. قال: أخبرني عمرو، أن بكير حدثه عن بسر بن سعيد وسلمان الأغر، فذكراه.\n- وعن همام بن منبه. قال: هذا ما حدثنا أبو هريرة، عن رسول الله -ﷺ-. فذكر أحاديث منها وقال رسول الله -ﷺ-: «أبردوا عن الحر في الصلاة، فإن شدة الحر من فيح جهنم.» . أخرجه أحمد (٢/٣١٨) . ومسلم (٢/١٠٧) قال: حدثنا ابن رافع.\nكلاهما - أحمد، ومحمد بن رافع - عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره.\n- وعن أبي صالح، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «أبردوا بالظهر، فإن حرها من فيح جهنم.» .\nأخرجه أحمد (٢/٣٧٧) قال: حدثنا أسود بن عامر. قال: أنبأنا أبو بكر، عن عاصم. وفي (٢/٤٠٠) قال: حدثنا يحيى بن إسحاق. قال: حدثنا أبو بكر، عن عاصم. وفي (٣/٥٣) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن الأعمش.\nكلاهما - عاصم، والأعمش - عن ذكوان أبي صالح. فذكره.\nوعن ابن سيرين، عن أبي هريرة، عن النبي -ﷺ-، قال: «شدة الحر من فيح جهنم، فأبردوا بالصلاة» .\nأخرجه أحمد (٢/٢٢٩) قال: حدثنا هشيم. وفي (٢/٥٠٧) قال: حدثنا يزيد.\nكلاهما - هشيم، ويزيد - عن هشام، عن محمد بن سيرين، فذكره.\n- وعن أبي الوليد وعبد الرحمن بن سعد، عن أبي هريرة، عن النبي، -ﷺ-، قال: «إن شدة الحر من فيح جهنم، فإذا اشتد الحر فأبردوا بالصلاة» .\nأخرجه أحمد (٢/٢٥٦) قال: حدثنا يزيد. وفي (٢/٣٩٣) قال: حدثنا حسين. كلاهما - يزيد، وحسين - عن ابن أبي ذئب، عن أبي الوليد وعبد الرحمن بن سعد، فذكراه.","vol":"5","page":235},{"text":"٣٣٠٤ - (ط) عطاء بن يسار - ﵀ - أن رسول الله - ﷺ- قال ... وذكرمثله. أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥ في وقوت الصلاة، باب النهي عن الصلاة بالهاجرة مرسلًا، ويشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٢٦) قال: عن زيد بن أسلم، عن عطاء بن يسار، فذكره. وقال الزرقاني في شرح الموطأ (١/٥٧): هذا مرسل يقويه الأحاديث المتصلة التي رواها مالك وغيره من طرق كثير، قاله أبو عمر.","vol":"5","page":236},{"text":"٣٣٠٥ - (خ م د ت) أبو ذر الغفاري - ﵁ - قال: كنا مع النبي -ﷺ- في سفر، فأراد المؤذِّن أن يؤذِّن للظهر، فقال له رسول الله - ﷺ- أَبْرِدْ ثم أراد أن يؤذِّن، فقال له: أَبْرِدْ، حتى رأينا فيئَ التُّلول، فقال النبي - ﷺ-: «إن شدة الحرِّ من فَيْحِ جهنم، فإذا اشتد الحرُّ فأبْرِدُوا بالصلاة» . أخرجه البخاري ومسلم وأبو داود والترمذي.\nوفي رواية «أذَّنَ ⦗٢٣٧⦘ مُؤذِّن رسولِ الله - ﷺ-، فقال النبي - ﷺ-: أبْرِدْ، أبْرِدْ - أو قال: انتَظِرْ، انْتَظِرْ، وقال: إن شدة الحر من فيح جهنم، فإذا اشتد الحرُّ فأبرِدُوا عن الصلاة، قال أبو ذَرّ: حتى رأينا فيئَ التُّلول» (١) .\n_________\n(١) رواه البخاري ٢ / ١٥ في مواقيت الصلاة، باب الإبراد بالظهر في شدة الحر، وباب الإبراد بالظهر في السفر، وفي الأذان، باب الأذان للمسافرين إذا كانوا جماعة، وفي بدء الخلق، باب صفة النار، ومسلم رقم (٦١٦) في المساجد، باب استحباب الإبراد بالظهر في شدة الحر، وأبو داود رقم (٤٠١) في الصلاة، باب وقت صلاة الظهر، والترمذي رقم (١٥٨) في الصلاة، باب ما جاء في تأخير الظهر في شدة الحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٥٥) حدثنا عفان. وفي (٥/١٦٢) قال: حدثنا حجاج. وفي (٥/١٧٦) قال: حدثنا محمد بن جعفر. والبخاري (١/١٤٢) قال: حدثنا ابن بشار، قال: حدثنا غندر. وفي (١/١٤٢) قال: حدثنا آدم بن أبي إياس. وفي (١/١٦٢) قال: حدثنا مسلم بن إبراهيم. وفي (٤/١٤٦) قال: حدثنا أبو الوليد.\nومسلم (٢/١٠٨) قال: حدثني محمد بن المثنى.، قال: حدثنا محمد بن جعفر. وأبو داود (٤٠١) قال: حدثنا أبو الوليد الطيالسي. والترمذي (١٥٨) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الطيالسي وابن خزيمة (٣٢٨) قال: حدثنا بندار بن بشار، قال: حدثنا محمد بن جعفر. وفي (٣٩٤) قال: حدثنا أحمد بن سنان الواسطي، قال: حدثنا عبد الرحمن بن مهدي.\nثمانيتهم - عفان، وحجاج، ومحمد بن جعفر غندر، وآدم، ومسلم بن إبراهيم، وأبو الوليد، وأبو داود الطيالسي، وعبد الرحمن بن مهدي - عن شعبة، عن مهاجر أبي الحسن مولى بني تيم الله، عن زيد ابن وهب، فذكره.","vol":"5","page":236},{"text":"٣٣٠٦ - (خ) أبو سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ-: «أبْرِدُوا بالظهر، فإن شدة الحرِّ من فيح جهنم» أخرجه البخاري (١) .\n_________\n(١) ٢ / ١٦ في مواقيت الصلاة، باب الإبراد بالظهر في شدة الحر، وفي بدء الخلق، باب صفة النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٩) قال: ثنا قتيبة، قال: ثنا يعقوب يعني القارئ، قال: ثنا سهيل.\n٢- وأخرجه أحمد (٣/٥٢) قال: ثنا محمد بن عبيد. وفي (٣/٥٣) قال: ثنا يحيى بن سعيد. وفي (٣/٥٩) قال: ثنا عبد الرحمن، عن سفيان. والبخاري (١/١٤٢) قال: ثنا عمر بن حفص، قال: ثنا أبي، وفي (٤/١٤٦) قال: ثنا محمد بن يوسف، قال: ثنا سفيان، وابن ماجة (٦٧٩) قال: ثنا أبو كريب، قال: ثنا أبو معاوية.\nخمستهم - ابن عبيد، ويحيى، وسفيان، وحفص بن غياث، وأبو معاوية - عن الأعمش.\nكلاهما - سهيل، والأعمش - عن أبي صالح ذكوان، فذكره.","vol":"5","page":237},{"text":"٣٣٠٧ - (س) أبو موسى الأشعري - ﵁ - يرفعه مثله، وفيه: «إن الذي تجدُون من الحرِّ من فَيْحِ جهنم» . أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٤٩ في المواقيت، باب الإبراد بالظهر، إذا اشتد الحر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه النسائي (١/٢٤٩) قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا عمر بن حفص (ح) وأنبأنا إبراهيم بن يعقوب، قال: حدثنا يحيى بن معين (ح) وفي الكبرى (١٤٠٦) وأنبأنا عمرو بن منصور، قال: حدثنا عمر بن حفص بن غياث. كلاهما - عمر، ويحيى - قالا: حدثنا حفص بن غياث، عن الحسن بن عبيد الله، عن إبراهيم، عن يزيد بن أوس.\n٢- وأخرجه النسائي في الكبرى (١٤٠٦) قال: أخبرنا عمرو بن منصور، قال: حدثنا عمر بن حفص بن غياث، قال:حدثنا أبي، عن الحسن بن عبيد الله، عن إبراهيم، عن أبي زرعة بن عمرو.\nكلاهما - يزيد، وأبو زرعة - عن ثابت بن قيس، فذكره.","vol":"5","page":237},{"text":"٣٣٠٨ - (س) أنس بن مالك - ﵁ - قال: «كان رسولُ الله -ﷺ- إذا كان الحرُّ أَبْرَدَ بالصلاة، وإذا كان البَرْدُ عجَّلَ» . أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٤٨ في المواقيت، باب تعجيل الظهر في البرد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/٢٤٨) قال: نا عبيد الله بن سعيد، قال: ثنا أبو سعيد مولى بني هاشم، قال: ثنا خالد بن دينار أبو خلدة، فذكره.","vol":"5","page":237},{"text":"<span data-type=\"title\" id=toc-656>العصر</span>\n٣٣٠٩ - (د) علي بن شيبان - ﵁ - قال: «قدِمنا على ⦗٢٣٨⦘ رسولِ الله - ﷺ-، فكان يُؤخرُ العصرَ ما دامت الشمس بيضاء نقيَّة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٨) في الصلاة، باب في وقت صلاة العصر، وفي سنده محمد بن يزيد اليمامي، ويزيد ابن عبد الرحمن بن علي بن شيبان، وهما مجهولان، ولكن يشهد له حديث أنس عند أبي داود رقم (٤٠٤) وغيره، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٨) قال: حدثنا محمد بن عبد الرحمن العنبري، قال: حدثنا إبراهيم بن أبي الوزير، قال: حدثنا محمد بن يزيد اليمامي، قال: حدثني يزيد بن عبد الرحمن بن علي بن شيبان، عن أبيه، فذكره.","vol":"5","page":237},{"text":"<span data-type=\"title\" id=toc-657>المغرب</span>\n٣٣١٠ - (ط) يحيى بن سعيد - ﵀ - قال لسالم بن عبد الله [ابن عمر]: «ما أشدَّ ما رأيتَ أباك أخَّرَ المغرب في السَّفَر؟ فقال سالم: غربتِ الشمس ونحن بذاتِ الجيش، فصلى المغرب بالعقيق» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٤٦ في قصر الصلاة في السفر، باب قصر الصلاة في السفر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:أخرجه مالك الموطأ (٣٣٤) قال: عن يحيى بن سعيد، فذكره.","vol":"5","page":238},{"text":"٣٣١١ - (خ م ت س) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا قُدِّمَ العَشاءُ فابدؤوا به قبل أَن تصلُّوا صلاة المغرب، ولا تَعْجَلُوا عن عشائكم» أخرجه البخاري ومسلم.\nوفي رواية الترمذي والنسائي: «إذا حضر العَشاءُ وأقيمت الصلاة فابدؤوا بالعَشاء» (١) .\n_________\n(١) رواه البخاري ٩ / ٥٠٥ في الأطعمة، باب إذا حضر العشاء فلا يعجل عن عشائه، وفي الجماعة، باب إذا حضر الطعام وأقيمت الصلاة، ومسلم رقم (٥٥٧) في المساجد، باب كراهة الصلاة بحضرة الطعام، والترمذي رقم (٣٥٣) في الصلاة، باب إذا حضر العشاء وأقيمت الصلاة فابدؤوا بالعشاء، والنسائي ٢ / ١١١ في الإمامة، باب العذر في ترك الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n البخاري في الصلاة (٢١٩٣) عن يحيى بن بكير عن الليث عنه به الأشراف (١/٣٨٧) .\nومسلم في الصلاة (٦٩:١) عن عمرو الناقد وزهير بن حرب وأبي بكر بن أبي شيبة والترمذي فيه (الصلاة ١٤٦) عن قتيبة بن سعيد وقال: حسن صحيح، والنسائي فيه (الصلاة ٢٤٣:٢) عن محمد بن منصور الجواز المكي وابن ماجة فيه (الصلاة ٧٣:١) عن هشام بن عمار.\nستتهم عنه به الأشراف (١/١٨٧، ١٨٨) .","vol":"5","page":238},{"text":"٣٣١٢ - (خ م) عائشة - ﵂ -: قالت: قال رسول الله - ﷺ-: «إذا أُقيمت الصلاة وحضر العَشاء فابدؤوا بالعَشاء» . وفي رواية: «إذا وُضع العشاءُ» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٩ / ٥٠٥ في الأطعمة، باب إذا حضر العشاء فلا يعجل عن عشائه، وفي الجماعة، باب إذا حضر الطعام وأقيمت الصلاة، ومسلم رقم (٥٥٨) في المساجد، باب كراهة الصلاة بحضرة الطعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٨٢) قال: حدثنا سفيان. وأحمد (٦/٣٩) قال: حدثنا سفيان. وفي (٦/٥١) قال: حدثنا يحيى. وفي (٦/١٩٤) قال: حدثنا وكيع. والدارمي (١٢٨٤) قال: أخبرنا محمد بن يوسف. قال: حدثنا سفيان. والبخاري (١/١٧١) قال: حدثنا مسدد. قال: حدثنا يحيى. وفي (٧/١٠٧) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. ومسلم (٢/٧٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن نمير وحفص ووكيع. وابن ماجة (٩٣٥) قال: حدثنا سهل بن أبي سهل. قال: حدثنا سفيان بن عيينة (ح) وحدثنا علي بن محمد. قال: حدثنا وكيع.\nستتهم - سفيان بن عيينة، ويحيى بن سعيد القطان، وسفيان الثوري، وعبد الله بن نمير، وحفص بن غياث، ووكيع - عن هشام بن عروة، عن أبيه، فذكره.","vol":"5","page":239},{"text":"٣٣١٣ - (خ م ط د ت) عبد الله بن عمر - ﵄ -: أن رسولَ الله - ﷺ- قال: «إذا وُضِعَ عشاءُ أحدِكم وأُقيمت الصلاةُ، فابدؤوا بالعَشاء، ولا تَعجَلْ حتى تَفرُغَ منه، وكان ابنُ عمر يُوضَع له الطعام وتُقامُ الصلاةُ فلا يأتيها حتى يَفْرُغَ، وإنه لَيَسْمَعُ قراءةَ الإمام» .\nوفي رواية «إذا كان أحدكم على الطعام فلا يعجلَ حتى يقضيَ حاجته منه وإن أُقيمت الصلاة» . أخرجه البخاري ومسلم، وأخرجه الموطأ بنحوه.\nوأخرجه أبو داود قال: «إذا وُضع عَشاءُ أحدكم وأقيمت الصلاة فلا يقوم حتى يفرُغَ» . زاد في رواية «وكان عبد الله إذا وُضعَ عشاؤه - أو حضر عشاؤه - لم يَقُمْ حتى يفرغَ، وإن سَمِعَ الإقامة، وإن سَمِعَ قراءة الإمام» . وله في أخرى عن عبد الله بن عُبَيْد بن عُميْر (١)، قال: «كنت مع أبي في زمَان ابن الزبير، إلى جَنْبِ عبد الله بن عمر، فقال عبَّادُ بن عبد الله بن الزبير: ⦗٢٤٠⦘ إنا سمعنا أنهُ يبْدَأُ بالعَشاء قبل الصلاة؟ فقال عبد الله بن عمر: ويحك، ما كان عَشاؤهم؟ أتَراهُ كان مثلَ عَشاء أبيك» .\nوفي رواية الترمذي: «إذا وُضع العَشاءُ وأُقيمت الصلاةُ فابدؤوا بالعَشاء، قال: وتَعَشَّى ابنُ عمر وهو يسمع قراءة الإمام» (٢) .\n_________\n(١) في الأصل: عن عبد الله عن عبيد بن عمير، وهو خطأ، والتصحيح من سنن أبي داود.\n(٢) رواه البخاري ٢ / ١٣٥ في الجماعة، باب إذا حضر الطعام وأقيمت الصلاة، ومسلم رقم (٥٥٩) في المساجد، باب كراهة الصلاة بحضرة الطعام، والموطأ ١ / ٩٧١ في الاستئذان، باب ما جاء في الفأرة تقع في السمن، والبدء بالأكل قبل الصلاة، وأبو داود رقم (٣٧٥٧) ورقم (٣٧٥٩) في الأطعمة، باب إذا حضرت الصلاة والعشاء، والترمذي رقم (٣٥٤) في الصلاة، باب إذا حضر العشاء وأقيمت الصلاة فابدؤوا بالعشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٠) (٤٧٠٩) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٢٥) (٤٧٨٠) قال: حدثنا وكيع، قال: حدثنا عبد الله بن نافع. وفي (٢/١٠٣) (٥٨٠٦) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا أيوب. وفي (٢/١٤٨) (٦٣٥٩) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. والبخاري (١/١٧١) قال: حدثنا عبيد بن إسماعيل، عن أبي أسامة، عن عبيد؟الله. وفي (٧/١٠٧) قال: حدثنا معلى بن أسد، قال: حدثنا وهيب، عن أيوب، ومسلم (٢/٧٨) قال: حدثنا ابن نمير، قال: حدثنا أبي (ح) قال: وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، قالا: حدثنا عبيد الله (ح) وحدثنا محمد بن إسحاق المسيبي، قال: حدثني أنس، يعني ابن عياض، عن موسى بن عقبة (ح) وحدثنا هارون بن عبد الله، قال: حدثنا حماد بن مسعدة، عن ابن جريج (ح) قال: وحدثنا الصلت بن مسعود، قال: حدثنا سفيان بن موسى، عن أيوب. وأبو داود (٣٧٥٧) قال: حدثنا أحمد بن حنبل، ومسدد، قال أحمد: حدثني يحيى، عن عبيد الله. وابن ماجة (٩٣٤) قال: حدثنا أزهر ابن مروان، قال: حدثنا عبد الوارث، قال: حدثنا أيوب. والترمذي (٣٥٤) قال: حدثنا هناد، قال: حدثنا عبدة، عن عبيد الله. وابن خزيمة (٩٣٥) قال: حدثنا عمران بن موسى القزاز، قال: حدثنا عبد الوارث، قال: حدثنا أيوب. وفي (٩٣٦) قال: حدثنا الحسن بن قزعة، قال: حدثنا الفضيل بن سليمان، عن موسى بن عقبة..\nخمستهم - عبيد الله، وعبد الله بن نافع، وأيوب، وابن جريج، وموسى بن عقبة - عن نافع، فذكره.","vol":"5","page":239},{"text":"٣٣١٤ - (د) جابر بن عبد الله - ﵄ -: قال: قال رسول الله -ﷺ-: «لا تؤخروا الصلاة لطعام ولا غيره» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٥٨) في الأطعمة، باب إذا حضرت الصلاة والعشاء، وفي سنده محمد بن ميمون الزعفراني، وهو مختلف فيه، قال فيه الإمام البخاري: منكر الحديث، وقال ابن معين: ثقة، وقال الحافظ في \" التقريب \": صدوق له أوهام، والحديث مخالف بظاهره للحديث الصحيح المتفق عليه من حديث عائشة ﵂ بلفظ: \" لا صلاة بحضرة طعام ولا وهو يدافعه الأخبثان \"، وقد حاول الخطابي الجمع بينهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧٥٨) قال: حدثنا محمد بن حاتم بن بزيع، قال: ضا معلى يعني ابن منصور، عن محمد بن ميمون، عن جعفر بن محمد، عن أبيه، فذكره.","vol":"5","page":240},{"text":"<span data-type=\"title\" id=toc-658>العشاء</span>\n٣٣١٥ - (خ م س) عائشة - ﵂ - قالت: «أعْتَمَ رسول الله -ﷺ- بالعِشاء ليلة، حتى ناداهُ عمر: الصلاةَ، نام النساءُ والصبيان، فخرج، فقال: ما يَنتَظِرُها من أهل الأرض أحد غيركم، قال: ولا تُصلى ⦗٢٤١⦘ يومئذ إلا بالمدينة، وكانوا يُصَلُّون فيما بين أن يَغيبَ الشَّفقُ إلى ثُلُثِ الليل الأَولِ» زاد في رواية: «وذلك قبل أن يَفشُوَ الإسلام» .\nوزاد في أخرى: قال ابن شهاب: وذُكِرَ لي: أَن رسولَ الله - ﷺ- قال: «وما كان لكم أن تَنزُرُوا (١) رسولَ الله على الصلاة، وذلك حين صاحَ عمر بن الخطاب - ﵁ -» أخرجه البخاري ومسلم والنسائي.\nولمسلم، قالت: «أعْتَمَ رسولُ الله - ﷺ- ذاتَ ليلة، حتى ذهب عامَّةُ الليل، وحتى نام أهل المسجد، ثم خرج فصلى، فقال: إنه لَوَقْتُها لولا أن أشُقَّ على أُمتي» .\nوفي رواية «لولا أن يَشُقَّ على أُمَّتي» . وأخرج النسائي الرواية الأولى إلى قوله: «بالمدينة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعتم): يقال: أعتم القوم: إذا دخلوا في العتمة، وهي أول الليل.\n(يفشو): فشا الشيء يفشو: إذا ظهر وانتشر. ⦗٢٤٢⦘\n(تَنْزُرُوا): نزرت على الرجل: إذا ألححت عليه في القول والسؤال.\n(أشق على أمتي): شق الشيء يشق علي شقًا ومشقة: إذا اشتد، والاسم: الشِّق، بالكسر.\n_________\n(١) قال النووي في \" شرح مسلم \": هو بتاء مثناة من فوق مفتوحة ثم نون ساكنة ثم زاي مضمومة، أي: تلحوا عليه، ونقل القاضي عن بعض الرواة: أنه ضبطه \" تبرزوا \" بضم التاء وبعدها باء موحدة ثم راء مكسورة ثم زاي، من الإبراز، وهو الاخراج، والرواية الأولى هي الصحيحة المشهورة التي عليها الجمهور.\n(٢) رواه البخاري ٢ / ٣٩ و٤٠ في مواقيت الصلاة، باب فضل العشاء، وباب النوم قبل العشاء لمن غلب، وفي صفة الصلاة، باب وضوء الصبيان، وباب خروج النساء إلى المساجد بالليل والغلس، ومسلم رقم (٦٣٨) في المساجد، باب وقت العشاء وتأخيرها، والنسائي ١ / ٢٦٧ في المواقيت، باب آخر وقت العشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤) قال: حدثنا عبد الأعلى، عن معمر. وفي (٦/١٩٩) قال: حدثنا إبراهيم بن خالد. قال: حدثنا رباح، عن معمر. وفي (٦/٢١٥) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا ابن أبي ذئب. (ح) وحدثنا حجاج. قال: حدثنا ليث. قال: حدثني عقيل. وفي (٦/٢٧٢) قال: حدثنا يعقوب. قال: حدثنا ابن أخي ابن شهاب. والدارمي (١٢١٦) قال: أخبرنا نصر ابن علي. قال: ثنا عبد الأعلى، عن معمر. والبخاري (١/١٤٨) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (١/١٤٩) قال: حدثنا أيوب بن سليمان. قال: حدثني أبو بكر، عن سليمان، هو ابن بلال قال: حدثنا صالح بن كيسان. وفي (١/٢١٨) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (١/٢١٨) قال: وقال عياش: حدثنا عبد الأعلى. قال: حدثنا معمر. ومسلم (٢/١٥) اقال: حدثنا عمرو بن سواد العامري وحرملة بن يحيى. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني عبد الملك بن شعيب بن الليث. قال: حدثني أبي عن جدي، عن عقيل. والنسائي (١/٢٣٩) وفي الكبرى (٣٦٣) قال: أخبرنا نصر بن علي بن نصر عن عبد الأعلى. قال: حدثنا معمر وفي (١/٢٦٧) قال: وأخبرني عمرو بن عثمان. قال: حدثني أبي، عن شعيب.\nثمانيتهم - معمر، وابن أبي ذئب، وعقيل، وابن أخي شهاب، وصالح بن كيسان، وشعيب، ويونس، وإبراهيم بن أبي عبلة - عن الزهري، عن عروة بن الزبير، فذكره.","vol":"5","page":240},{"text":"٣٣١٦ - (خ م س) عبد الله بن عباس - ﵄ -: قال: «أعتمَ النبيُّ - ﷺ- بالعشاء، فخرج عمر، فقال الصلاةَ يا رسولَ الله، رَقَدَ النساءُ والصِّبيانُ، فخرج ورأسُه يَقْطُرُ، يقول: لولا أن أشُقَّ على أمتي - أو على الناس، وقال سفيان مرة: على الناس - لأمرتهم بالصلاة هذه الساعةَ» .\nكذا في حديث ابن عُيَيْنَة، وفي رواية، قال: «أُخَّرَ النبيُّ - ﷺ- هذه الصلاة. وذكر فيه: فخرج، وهو يمسَحُ الماء عن شِقِّه، يقول: إنه لَلْوَقْتُ، لولا أن أشُقَّ على أُمتي» .\nوعند البخاري من حديث عبد الرزاق عن ابن جريج، قال: حدثني نافع عن ابن عمر: «أن النبيَّ - ﷺ- شُغِلَ عنها ليلة فأخَّرَها حتى رَقَدْنا في المسجد، ثم استيقظنا، ثم رقدنا، ثم استيقظنا، ثم خرج علينا النبيُّ - ﷺ-، ثم قال: ليس أحد من أهل الأرض ينتظر الصلاة غيركم، وكان ابنُ عمر لا يُبالي: أقدَّمَها، أم أخَّرَها، إذا كان لا يخشى أن يَغْلِبَهُ النوم عن وقتها، وقَلَّما كان يَرْقُدُ قبلَها» . ⦗٢٤٣⦘\nقال ابن جريج (١): قلت لعطاء، فقال: سمعتُ ابنَ عباس يقول: «أعْتم رسولُ الله - ﷺ- ليلة بالعشاء، حتى رقد الناس، واستيقظوا، ورقدوا، واستيقظوا، فقام عمرُ، فقال: الصلاةَ، قال عطاء: قال ابن عباس: فخرج نبيُّ الله - ﷺ- كأني أنظُر إليه الآن يقْطُرُ رأْسه ماء، واضعًا يده على رأسه، فقال: لولا أن أشُقَّ على أمتي لأمرتهم أَن يُصَلُّوها هكذا، قال: فاستَثْبَتُّ عطاء: كيف وضع النبيُّ - ﷺ- يده على رأسه، كما أنبأه ابنُ عباس؟ فبَدَّدَ لي عطاء بين أصابعه شيئًا من تبديد، ثم وضع شيئًا من أطراف أصابعه على قرنْ الرأس، ثم ضمَّها يُمرّها كذلك على الرأس، حتى مَسَّتْ إبْهامه طرَفَ الأُذُن مما يلي الوَجه على الصُّدغِ وناحيةِ اللِّحيَة، لا يُقْصِّرُ ولا يَبْطُشُ، إلا كذلك» .\nوهو عند مسلم أيضًا من حديث عبد الرزاق عن ابن جريج عن عطاء عن ابن عباس، ولم يَصِله بحديث نافع عن ابن عمر، بل ذكره مفرَدًا مفصولًا منه، وأول حديثه قال: «قلتُ لعطاء: أيُّ حينٍ أحبُّ إليك أن أُصَلِّي العشاء، التي يقول لها الناس: العتمةَ إمَامًا وخِلْوًا؟ قال: سمعت ابن عباس يقول: أعْتم رسول الله -ﷺ- ذات ليلة العِشاء ... ثم ذكر نحوًا مما أوردناه في حديث البخاري، إلى قوله: لا يُقَصِّرُ ولا يَبْطُشُ إلا كذلك ⦗٢٤٤⦘ ثم قال: قلت لعطاء: كم ذكر لك أخرَها النبي - ﷺ- لَيْلَتَئِذ؟ قال: لا أدري قال عطاء: فأحبُّ [إليَّ] أن أُصَلِّيها إمامًا وخِلوًا ومؤخِّرة، كما صلاها النبيُّ - ﷺ- ليلتَئِذ، قال: وإن شقَّ ذلك عليك خِلْوًا، أو على الناس في الجماعة وأنت إمامُهم فصَلِّها وَسطًا، لا مُعجَّلة ولا مؤخَّرة» .\nوليست هذه الزيادة من قول عطاء عند البخاري فيما أخرجه. ولفظ حديث ابن جريج عن نافع عن ابن عمر الذي أفرده مسلم بهذا الإسناد في موضع قبله «أن رسولَ الله - ﷺ- شُغِلَ عنها ليلة، فأخَّرهَا حتى رقَدْنا في المسجد، ثم استيقظْنا، ثم رقدنا، ثم استيقظنا، ثم خرج علينا، ثم قال: ليس أحد من أهل الأرض الليلةَ ينتظر الصلاة غيركم» لم يزد.\nولولا أن البخاري قَرَنَ حديث ابن عمر بحديث ابن عباس ما احتجنا إلى ذكره هاهنا، هذا قول الحميدي، وأخرج النسائي الرواية الأولى وأخرج أيضًا الرواية التي أخرجها مسلم، وأولها «قلت لعطاء: أيُّ حينٍ أحبُّ إليك أن أُصلِّيَ العشاءَ ... وذكرها إلى آخرها، وزاد - ثم قال: لولا أن أشُقَّ على أمتي لأمرتهم أن لا يصلُّوها إلا هكذا» (٢) .\n_________\n(١) قال الحافظ في \" الفتح \" بالإسناد الذي قبله، وهو: محمود بن غيلان عن عبد الرزاق عن ابن جريج، ووهم من زعم أنه معلق، وقد أخرجه عبد الرزاق في \" مصنفه \" بالإسنادين، وأخرجه من طريقه الطبراني، وعنه أبو نعيم في \" مستخرجه \".\n(٢) رواه البخاري ٢ / ٤٢ في مواقيت الصلاة، باب النوم قبل العشاء لمن غلب، ومسلم رقم (٦٤٢) في المساجد، باب وقت العشاء وتأخيرها، والنسائي ١ / ٢٦٥ و٢٦٦ في المواقيت، باب ما يستحب من تأخير العشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٩٢)، وأحمد (١/٢٢١) (١٩٢٦) قالا: حدثنا سفيان، قال: حدثنا عمرو بن دينار، وابن جريج. وأحمد (١/٢٤٤) (٢١٩٥) قال: حدثنا يونس، وعفان، قالا: حدثنا حماد بن سلمة، عن أيوب. قال عفان: قال حماد: أخبرنا أيوب، وقيس. وفي (١/٣٦٦) (٣٤٦٦) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج. وعبد بن حميد (٦٣٤) قال: حدثني أبو الوليد، قال: حدثنا حماد بن سلمة، عن أيوب، وقيس، والدارمي (١٢١٨) قال: أخبرنا محمد بن أحمد بن أبي خلف، قال: أخبرنا سفيان، عن عمرو، وابن جريج. والبخاري (١/١٤٩) قال: حدثنا محمود يعني ابن غيلان قال: أخبرنا عبد الرزاق، قال: أخبرني ابن جريج. ومسلم (٢/١١٧) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، والنسائي (١/٢٦٥) قال أخبرني إبراهيم بن الحسن، ويوسف بن سعيد، قالا: حدثنا حجاج، عن ابن جريج، وفي (١/٢٦٦)، وفي الكبرى (١٤٢٩) قال: أخبرنا محمد بن منصور المكي، قال: حدثنا سفيان، عن عمرو، وابن جريج وابن خزيمة (٣٤٢) قال: حدثنا عبد الجبار بن العلاء العطار، قال: حدثنا سفيان، عن ابن جريج (ح) وحدثنا أحمد بن عبدة، قال: أخبرنا سفيان بن عيينة، عن عمرو بن دينار، وابن جريج (ح) وحدثنا عبد الجبار مرة، قال: حدثنا سفيان عن ابن جريج، وعمرو.\nأربعتهم - عمرو، وابن جريج، وأيوب، وقيس - عن عطاء بن أبي رباح، فذكره.\nفي رواية أيوب وقيس: «... فقام فصلى. ولم يذكر وضوء» .\nأخرجه البخاري (٩/١٠٥) قال: حدثنا علي، قال: حدثنا سفيان، قال: قال عمرو: حدثنا عطاء، قال: «أعتم النبي -ﷺ- بالعشاء ...» فذكره مرسلا. وقال عمرو: حدثنا عطاء. ليس فيه ابن عباس.\n* وقال البخاري: وقال إبراهيم بن المنذر: حدثنا معن، قال: حدثني محمد بن مسلم، عن عمرو، عن عطاء، عن ابن عباس، عن النبي -ﷺ-.","vol":"5","page":242},{"text":"٣٣١٧ - (خ م د س) عبد الله بن عمر - ﵄ -: «أن ⦗٢٤٥⦘ رسولَ الله - ﷺ- شُغِلَ عنها ليلة - يعني صلاةَ العَتَمةَ - وأخَّرَها حتى رقدنا في المسجد، ثم استيقظنا، ثم رقدنا، ثم استيقظنا، ثم خرج علينا النبيُّ - ﷺ- ثم قال: ليس أحد من أهل الأرض الليلةَ ينتظر الصلاة غيرَكم» .\nوزاد البخاري «وكان ابنُ عمر لا يُبالي: قدَّمها أو أخَّرَها، إذا كان لا يخشى أن يَغلِبَه النومُ عن وقتها، وقلَّما كان يرقدُ قبلَها» .\nوأخرجه مسلم قال: «مكثْنا ذاتَ ليلة ننتَظِرُ رسولَ الله -ﷺ- لصلاة العشاءِ الآخرة، فخرج إلينا حين ذهب ثُلُثُ الليل، أو بعده، فلا ندري أشيء شَغله في أهله، أو غيرَ ذلك؟ فقال حين خرج: إنكم لتنتظرون صلاةً ما ينْتَظِرها أهلُ دين غيركم، ولولا أن يَثقُلَ على أمتي لَصَلَّيْتُ بهم هذه الساعةَ، ثم أمر المؤذِّنَ فأقام الصلاة، وصلى» . وأخرج أبو داود والنسائي رواية مسلم (١) .\n_________\n(١) رواه البخاري ٢ / ٤٢ في مواقيت الصلاة، باب النوم قبل العشاء لمن غلب، ومسلم رقم (٦٣٩) في المساجد، باب وقت العشاء وتأخيرها، وأبو داود رقم (٤٢٠) في وقت العشاء الآخرة، والنسائي ١ / ٢٦٧ و٢٦٨ في المواقيت، باب آخر وقت العشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٨٨) (٥٦١١) قال: حدثنا عبد الرزاق. والبخاري (١/١٤٩) قال: حدثنا محمود، قال: أخبرنا عبد الرزاق. ومسلم (٢/١١٦) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق. وأبو داود (١٩٩) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا عبد الرزاق. وابن خزيمة (٣٤٧) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق (ح) وحدثنا محمد بن الحسن بن تسنيم، قال: حدثنا محمد بن بكر يعني البرساني.\nكلاهما - عبد الرزاق، وابن بكر - قالا: أخبرنا ابن جريج.\n٢- وأخرجه أحمد (٢/١٢٦) (٦٠٩٧) قال: حدثنا سريج بن النعمان، قال: حدثنا فليح.\n٣- وأخرجه مسلم (٢/١١٦) قال: حدثني زهير بن حرب، وإسحاق بن إبراهيم. وأبو داود (٤٢٠) قال: حدثنا عثمان بن أبي شيبة. والنسائي (١/٢٦٧) قال: أخبرنا إسحاق بن إبراهيم. وابن خزيمة (٣٤٤) قال: حدثنا يوسف بن موسى.\nأربعتهم - زهير، وإسحاق، وعثمان، ويوسف - عن جرير، عن منصور، عن الحكم.\nثلاثتهم - ابن جريج، وفليح، والحكم - عن نافع، فذكره بلفظ الباب وهي رواية ابن جريج.\nوعن سالم، عن ابن عمر، قال: «أعتم رسول الله -ﷺ- بالعشاء ذات ليلة، فناداه عمر، فقال: نام النساء والصبيان، فخرج إليهم، فقال: ما ينتظر هذه الصلاة أحد من أهل الأرض غيركم.» .\nأخرجه النسائي في الكبرى (٣٦٢) قال: أخبرنا نوح بن حبيب. وابن خزيمة (٣٤٣) قال: حدثنا محمد بن رافع.\nكلاهما - نوح بن حبيب، ومحمد بن رافع - قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن سالم، فذكره.","vol":"5","page":244},{"text":"٣٣١٨ - (خ م س) أنس بن مالك - ﵁ - قال [حُميد الطويل]: «سُئِلَ أَنس: اتَّخَذَ النبيُّ -ﷺ- خاتمًا؟ أخَّرَ ليلة العشاءَ إلى شَطرِ الليل، ثم أقبلَ علينا بوجهه، فكأني أنظُرُ إلى وَبيصِ خاتمه، وقال: ⦗٢٤٦⦘ إن الناس قد صَلوا وناموا، وإنكم لن تزالوا في صلاة ما انتظرتموها» .\nوفي أخرى قال قُرَّةُ بن خالد: «انتَظرْنا الحسن وَرَاثَ علينا، حتى قَرُبْنَا من وَقْتِ قِيامه، فجاء، فقال: دعانا جيرانُنا هؤلاء، ثم قال: قال أنس: نظرنا النبيَّ -ﷺ- ذاتَ ليلة حتى كان شطْرُ الليل، فبلغه، فجاء فصلى بنا، ثم خطبنا، فقال: ألا إن الناس قد صلوا ثم رَقَدُوا، وإنكم لن تزالوا في صلاة ما انتظرتم الصلاة» .\nقال الحسن: «إن الناس لا يزالون في خير ما انتظروا الخيرَ» . زاد في رواية: «كأني أنظر إلى وَبيصِ خاتمه ليلتَئذ» . هذه رواية البخاري.\nوعند مسلم قال: «نظرْنا رسولَ الله - ﷺ- ليلة حتى كان قريبًا من نِصف الليل، ثم جاء فصلى، ثم أقبل علينا بوجهه، فكأنما أنظر إلى وبيصِ خاتمه في يده» . وله في أخرى: «أنهم سألوا أنسًا عن خاتم رسول الله -ﷺ-؟ فقال: أخَّرَ رسولُ الله -ﷺ- العشاءَ ذات ليلة إلى شطر الليل، أو كاد يذهب شطرُ الليل، ثم جاء، فقال: إن الناس قد صلوا وناموا، وإنكم لن تزالوا في صلاة ما انتظرتم الصلاة. قال أنس: كأني أنظر إلى وبيص خاتمه من فِضة، ورفع إصْبَعَهُ اليُسرى بالخِنصر» . وأخرج النسائي الرواية الأولى، وقد ذكرت هذه الروايات في «كتاب الزِّينة» من حرف الزاي، عند ذكر الخاتم (١) . ⦗٢٤٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وبيص) الشيء: بريقه ولمعانه.\n(راث) فلان علينا: أي أبطأ وتأخر.\n(نظرنا): نظرت فلانًا: انتظرته.\n_________\n(١) رواه البخاري ٢ / ٤٣ في مواقيت الصلاة، باب وقت العشاء إلى نصف الليل، وباب السمر ⦗٢٤٧⦘ في الفقه والخير بعد العشاء، وفي الجماعة، باب من جلس في المسجد ينتظر الصلاة، وفضل المساجد، وفي صفة الصلاة، باب يستقبل الإمام الناس إذا سلم، وفي اللباس، باب فص الخاتم، ومسلم رقم (٦٤٠) في المساجد، باب وقت العشاء وتأخيرها، والنسائي ١ / ٢٦٨ في المواقيت، باب آخر وقت العشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٨٢) قال: حدثنا يحيى. وفي (٣/١٨٩) قال: حدثنا محمد بن عبد الله. وفي (٣/٢٠٠) قال: حدثنا يزيد بن هارون. والبخاري (١/١٥٠) قال: حدثنا عبد الرحيم المحاربي، قال: حدثنا زائدة. وفي (١/١٦٨) قال: حدثنا قتيبة، قال: حدثنا إسماعيل بن جعفر. وفي (١/٢١٤) قال: حدثنا عبد الله بن منير، سمع يزيد بن هارون. وفي (٧/٢٠١) قال: حدثنا عبدان، قال: أخبرنا يزيد بن زريع. وابن ماجة (٦٩٢) حدثنا محمد بن المثنى، قال: حدثنا خالد بن الحارث. والنسائي (١/٢٦٨) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل (ح) وأنبأنا محمد بن المثنى، قال: حدثنا خالد.\nسبعتهم - يحيى بن سعيد، ومحمد بن عبد الله بن المثنى، ويزيد بن هارون، وزائدة، وإسماعيل بن جعفر، وابن زريع، وخالد - عن حميد، فذكره وعن ثابت أنهم سألوا أنسا عن خاتم رسول الله -ﷺ- فقال: «أخر رسول الله -ﷺ- العشاء ذات ليلة إلى شطر الليل ...» .\nأخرجه أحمد (٣/٢٦٧) قال: حدثنا عفان. وعبد بن حميد (١٢٩٢) قال: حدثنا يونس بن محمد. ومسلم مختصرا (٦/١٥٢) قال: حدثني أبو بكر بن خلاد، قال: حدثنا عبد الرحمن بن مهدي. وأخرجه\nمسلم (٢/١١٦) والنسائي (٨/١٩٤)،\nكلاهما عن - أبي بكر بن نافع، قال: حدثني بهز بن أسد.\nأربعتهم - عفان، ويونس، وابن مهدي، وبهز - عن حماد بن سلمة، عن ثابت، فذكره.\n-وعن قتادة، عن أنس بن مالك، قال: «نظرنا رسول الله -ﷺ- ليلة حتى كان قريب من نصف الليل. ثم جاء فصلى.» .\nأخرجه مسلم (٢/١١٦) قال: حدثني حجاج بن الشاعر، قال: حدثنا أبو زيد سعيد بن الربيع. وفي (٢/١١٧) قال مسلم: وحدثني عبد الله بن الصباح، قال: حدثنا عبيد الله بن عبد المجيد الحنفي. والنسائي (٨/١٧٤) قال: أخبرنا أحمد بن عثمان أبو الجوزاء، قال: حدثنا أبو داود.\nثلاثتهم - سعيد، وعبيد الله، وأبو داود - عن قرة بن خالد، عن قتادة، فذكره.","vol":"5","page":245},{"text":"٣٣١٩ - (خ م د ت س) أنس بن مالك - ﵁ - قال «أُقيمت صلاة العشاء، فقال رجل: لي حاجة، فقام النبيُّ - ﷺ- يُناجيه، حتى نام القوم، أو بعضُ القوم، ثم صلوا» . هذه رواية مسلم.\nوفي أخرى له، قال: «أُقيمت الصلاة والنبيُّ -ﷺ- نَجِيُّ رجُل ...» وذكر الحديث.\nوفي أخرى قال: «كان أصحاب رسولِ الله - ﷺ- ينامون، ثم يصلون ولا يتوضؤون» . قال شعبة: قلت لقتادة: سمعتَه من أنس؟ قال: إي والله.\nوفي رواية البخاري، قال حميد: «سألت ثابتًا عن الرجل يكلِّمُ الرجل بعد ما تُقام الصلاة؟ فحدَّثني عن أنس قال: أُقيمت الصلاة، فعرض للنبيِّ - ﷺ- رجل، فحبسه بعد ما أُقيمت» .\nوفي رواية لهما، قال: «أُقيمت الصلاة، ورجل يناجي النبيَّ - ﷺ-، فما زال يناجيه حتى نام أصحابه، ثم قام ⦗٢٤٨⦘ فصلى» .\nوفي أخرى «فما قام إلى الصلاة حتى نام القوم» . وفي أخرى «فلم يَزَلْ يُناجِيه حتى نام أَصحابه، فصلى بهم» .\nوأخرج أبو داود رواية البخاري الأولى وله في أخرى إلى قوله: «فحبسه» لم يزد. وأخرج أيضًا رواية مسلم الثانية.\nوأخرج الترمذي، قال: «أُقيمت الصلاة، فأخذ رجل بيد النبيِّ - ﷺ- فما زال يُكلِّمُه حتى نَعَسَ بعضُ القوم» .\nوله في أخرى، قال: «لقد رأيت النبي - ﷺ- بعد ما تُقامُ الصلاةُ يُكلِّمه الرجل، يقوم بينه وبين القبلة، فما يزال يكلِّمه، ولقد رأيت بعضهم يَنْعُس من طول قيام النبيِّ -ﷺ-[له]» . وأخرج النسائي الرواية الثانية التي لمسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَجِي): النَّجي: المناجي، والمناجاةُ: المحادثة والمكالمة.\n_________\n(١) رواه البخاري ٢ / ١٠٣ و١٠٤ في الأذان، باب الإمام تعرض له الحاجة بعد الإقامة، وباب الكلام إذا أقيمت الصلاة، وفي الاستئذان، باب طول النجوى، ومسلم رقم (٣٧٦) في الحيض، باب الدليل على أن نوم الجالس لا ينقض الوضوء، وأبو داود رقم (٥٤٢) في الصلاة، باب في الصلاة تقام ولم يأت الإمام، والترمذي رقم (٥١٧) و(٥١٨) في الصلاة، باب ما جاء في الكلام بعد نزول الإمام من المنبر، والنسائي ٢ / ٨١ في الإمامة، باب الإمام تعرض له الحاجة بعد الإقامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: يأتي تخريجه.","vol":"5","page":247},{"text":"٣٣٢٠ - (د) معاذ بن جبل - ﵁ - قال: «بقيْنا رسولَ الله - ﷺ- وقد تأخَّرَ لصلاة العتمة، حتى ظنَّ الظَّانُّ أنه ليس بخارج، ويقول ⦗٢٤٩⦘ القائل منا: قد صلى، فإنَّا لكذلك، إذ خرج رسولُ الله - ﷺ-، فقالوا له كما قالوا، فقال: أَعْتِمُوا بهذه الصلاة، فإنكم قد فُضِّلْتُمْ بها على سائر الأمم، لم تُصَلِّها قبلَكم» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَقَيْنا): بقيت الرجل أبقيه: إذا انتظرته.\n_________\n(١) رقم (٤٢١) في الصلاة، باب وقت العشاء الآخرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٣٧) قال: حدثنا يزيد بن هارون. وفي (٥/٢٣٧) قال: حدثنا هاشم، يعني ابن القاسم. وأبو داود (٤٢١) قال: حدثنا عمرو بن عثمان الحمصي، قال: حدثنا أبي.\nثلاثتهم - يزيد، وهاشم، وعثمان الحمصي - عن حريز بن عثمان، قال: حدثنا راشد بن سعد، عن عاصم بن حميد السكوني، فذكره.","vol":"5","page":248},{"text":"٣٣٢١ - (د س) أبو سعيد الخدري - ﵁ - قال: «صلينا مع رسول الله - ﷺ- صلاةَ العتمة فلم يخرج حتى مضى نحو من شَطر الليل، فقال: خُذوا مقاعدكم، فأخذنا مَقاعدنا، فقال: إن الناس قد صلوا وأخذوا مضاجعَهم، وإنكم لن تزالوا في صلاة ما انتظرتم الصلاة، ولولا ضَعفُ الضَّعيف وسُقْمِ السَّقِيم لأخَّرْتُ هذه الصلاة إلى شَطْرِ الليل» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٢٢) في الصلاة، باب في وقت العشاء الآخرة، والنسائي ١ / ٢٦٨ في المواقيت، باب آخر وقت العشاء وإسناده صحيح، صححه الحافظ ابن حجر وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٥) قال: حدثنا محمد بن أبي عدي. وأبو داود (٤٢٢) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل. وابن ماجة (٦٩٣) قال: حدثنا عمران بن موسى الليثي، قال: حدثنا عبد الوارث بن سعيد. والنسائي (١/٢٦٨) وفي الكبرى (١٤٣٦) قال: أخبرنا عمران بن موسى، قال: حدثنا عبد الوارث. وابن خزيمة (٣٤٥) قال: حدثنا بندار، قال: حدثنا ابن أبي عدي. (ح) وحدثنا عمران بن موسى الفزاري، قال: حدثنا عبد الوارث (ح) وحدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد، قال: حدثنا عبد الأعلى.\nأربعتهم - ابن أبي عدي، وبشر، وعبد الوارث، وعبد الأعلى - عن داود بن أبي هند، عن أبي نضرة، فذكره.","vol":"5","page":249},{"text":"٣٣٢٢ - (خ م) أبو موسى الأشعري - ﵁ - قال: «كنت أنا وأصحابي الذين قدِموا معي في السَّفينة نزولًا في بَقيعِ بُطحَانَ، ورسولَ الله - ﷺ- بالمدينة، فكان يَتَناوبُ رسولَ الله - ﷺ- عند صلاة العشاء كلِّ ليلة نَفَر منهم، قال أَبو موسى: فوافقْنا رسولَ الله - ﷺ- أنا وأصحابي، وله ⦗٢٥٠⦘ بعض الشُّغل في أمره، حتى أعتم بالصلاة، حتى ابْهارَّ الليلُ، ثم خرج رسول الله -ﷺ- فصلى بهم، فلما قضى صلاته قال لمن حضره: على رِسْلِكم أُعلِمُكم وأبْشِروا أنَّ من نِعْمةِ الله عليكم: أنه ليس من الناس أحد يصلِّي هذه الساعة غيرُكم - أو قال: ما صلى هذه الساعة أحد غيركم - لا نَدْري أيَّ الكلمتين قال: قال أبو موسى: فرجعنا فَرِحين بما سمعنا من رسول الله - ﷺ-» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إبهار الليل): إذا ذهب معظمه. وقيل: إذا ذهب نصفه.\n(رِسْلِكم): يقال: افعل هذا الأمر على رِسلك - بكسر الراء - أي على هِينَتِك.\n_________\n(١) رواه البخاري ٢ / ٤٠ و٤١ في مواقيت الصلاة، باب فضل العشاء، ومسلم رقم (٦٤١) في المساجد، باب وقت العشاء وتأخيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/١٤٨) قال: حدثنا محمد بن العلاء. ومسلم (٢/١١٧) قال: حدثنا أبو عامر الأشعري، وأبو كريب.\nكلاهما - محمد بن العلاء أبو كريب، وأبو عامر - عن أبي أسامة، عن بريد، عن أبي بردة، فذكره.","vol":"5","page":249},{"text":"٣٣٢٣ - (م) جابر بن سمرة - ﵁ - قال: «كان رسول الله -ﷺ- يصلي الصلوات نحوًا من صلاتكم، كان يُؤخِّرُ العتَمة بعد صلاتكم شيئًا، وكان يُخَفِّفُ الصلاة» . وفي رواية «كان رسولُ الله - ﷺ- يؤخِّرُ العِشاءَ. الآخرةَ» لم يزد أخرجه مسلم (١) .\n_________\n(١) رقم (٦٤٣) في المساجد، باب وقت العشاء وتأخيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٨٩) قال: حدثنا حسين بن محمد، قال: حدثنا أيوب يعني ابن جابر. وفي (٥/١٠٥) قال: حدثنا يحيى بن حماد، وعفان، قالا: حدثنا أبو عوانة. ومسلم (٢/١١٨) قال: حدثنا قتيبة بن سعيد، وأبو كامل الحجدري، قالا: حدثنا أبو عوانة.\nكلاهما - أيوب، وأبو عوانة - عن سماك، فذكره.\nوالرواية الثانية: أخرجها أحمد (٥/٨٩) قال: حدثنا عبد الله بن محمد - وقال عبد الله بن أحمد، وسمعته أنا من عبد الله بن محمد - ومسلم (٢/١١٨) قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد، وأبو بكر بن أبي شيبة. وعبد الله بن أحمد (٥/٩٣، ٩٥) قال: حدثنا داود بن عمرو الضبي. والنسائي (١/٢٦٦) قال: أخبرنا قتيبة.\nأربعتهم - عبد الله بن محمد وهو أبو بكر بن أبي شيبة، وداود بن عمرو، ويحيى، وقتيبة - قالوا: حدثنا أبو الأحوص سلام بن سليم، عن سماك، فذكره.","vol":"5","page":250},{"text":"٣٣٢٤ - (ت س) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «لولا أن أشُقَّ على أُمتي لأمرتهم أن يؤخِّروا العشاء إلى ثُلُث الليل أو نصفه» . أخرجه الترمذي، وفي رواية النسائي «لأمرتهم بتأخير العشاء، وبالسِّواك عند كل صلاة» (١) .\n_________\n(١) رواه الترمذي رقم (١٦٧) في الصلاة، باب ما جاء في تأخير صلاة العشاء الآخرة، والنسائي ١ / ٢٦٦ و٢٦٧ في المواقيت، باب ما يستحب من تأخير العشاء، وهو حديث صحيح، ورواه أحمد بلفظ: \" لولا أن أشق على أمتي لأمرتهم عند كل صلاة بوضوء، أو مع كل وضوء بسواك، ولأخرت عشاء الآخرة إلى ثلث الليل، بدون شك، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مسلم في الطهارة (١٥:١) عن قتيبة وعمروالناقد وزهير بن حرب ثلاثتهم عنه به،وأبو داود فيه -الطهارة - (٢٥:١) عن قتيبة به وزاد في أوله: لأمرتهم بتأخير العشاء، والنسائي فيه - الطهارة الكبرى - عن قتيبة به مثل الأول وفيه - لا، بل في الصلاة - (٤٤: ٥) وفي الصوم (الكبرى ٨٣: ١٧) عن محمد بن منصور عنه بالقصتين جميعا وابن ماجة في الصلاة (٨: ١) عن هشام بن عمار عنه بإسناده «لولا أن أشق على أمتي لأمرتهم بتأخير العشاء» ولم يذكر قصة السواك. تحفة الأشراف (١٠/١٦٧) .","vol":"5","page":251},{"text":"<span data-type=\"title\" id=toc-659>تأخيرها مطلقًا</span>\n٣٣٢٥ - (خ م ط د ت س) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «مَن أدْركَ رَكعة من الصلاة فقد أدرك الصلاة» . وقال في رواية: «من أدرك ركعة من الصلاة مع الإمام» . وفي أخرى «فقد أدرك الصلاة كلَّها» أخرجه البخاري ومسلم. ووافقهما الجماعة على الرواية الأولى (١) .\n_________\n(١) رواه البخاري ٢ / ٤٦ و٤٧ في المواقيت، باب من أدرك ركعة من الفجر، وباب من أدرك ركعة من العصر، ومسلم رقم (٦٠٧) في المساجد، باب من أدرك ركعة من الصلاة، والموطأ ١ / ١٠ في وقوت الصلاة، باب من أدرك ركعة من الصلاة، وأبو داود رقم (١١٢١) في الصلاة، باب من أدرك من الجمعة ركعة، والترمذي رقم (٥٠٢٤) في الصلاة، باب ما جاء فيمن أدرك من الجمعة ركعة، والنسائي ١/٢٧٤ في المواقيت، باب من أدرك ركعة من الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n* في رواية البخاري في القراءة خلف الإمام (٢١١) زاد في آخره «إلا أن يقضي ما فاته» .\n* وفي رواية - حرملة بن يحيى - في مسلم (٢/١٠٢) قال: «من أدرك ركعة من الصلاة مع الإمام» الحديث.\n* وفي رواية ابن خزيمة (١٥٩٥) زاد في آخره: «قبل أن يقيم الإمام صلبه» .\nأخرجه مالك الموطأ صفحة (٣٣) والحميدي (٩٤٦) قال: حدثنا سفيان. وأحمد (٢/٢٤١) قال: حدثنا سفيان. وفي (٢/٢٧٠، ٢٨٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٣٧٥) قال: حدثنا محمد بن عبيد. قال: حدثنا عبيد الله. والدارمي (١٢٢٣) قال: أخبرنا محمد بن كثير، عن الأوزاعي. وفي (١٢٢٤) قال: أخبرنا محمد بن يوسف. قال: حدثنا ابن عيينة. والبخاري (١/١٥١) وفي القراءة خلف الإمام (٢٠٦، ٢٢٥) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٢٠٥) قال: حدثنا يحيى بن قزعة.\nقال: حدثنا مالك. وفي (٢١٠) قال: حدثنا أبو اليمان الحكم بن نافع، قال: أخبرنا شعيب. وفي (٢١١) قال: حدثنا أيوب بن سليمان بن بلال. قال: حدثني أبو بكر، عن سليمان. قال: أخبرني عبيد؟الله بن عمر ويحيى بن سعيد ويونس. وفي (٢١٢) قال: حدثنا عبد الله. قال: حدثنا الليث بن سعد. قال: حدثني يزيد بن الهاد. وفي (٢١٣) قال: حدثنا محمد بن مقاتل. قال: أنبأنا عبد الله. قال: أخبرنا يونس. وفي (٥١٢) قال: حدثنا عبد الله بن محمد. قال: حدثنا عثمان بن عمر. قال: حدثنا يونس. وفي (٢١٦) قال: حدثنا محمود. قال: حدثنا عبد الرزاق. قال: حدثنا ابن جريج وفي (٢١٧) قال: حدثنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني يونس. ومسلم (٢/١٠٢) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا أبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب. قالوا: حدثنا ابن عيينة (ح) وحدثنا أبو كريب. قال: أخبرنا ابن المبارك، عن معمر والأوزاعي، ومالك بن أنس ويونس. (ح) وحدثنا ابن نمير. قال: حدثنا أبي (ح) وحدثنا ابن المثنى. قال: حدثنا عبد الوهاب، جميعا عن عبيد الله. وأبو داود (١١٢١) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١١٢٢) قال: حدثنا أبو بكر بن أبي شيبة وهشام بن عمار. قالا: حدثنا سفيان بن عيينة. والترمذي (٥٢٤) قال: حدثنا نصر بن علي وسعيد بن عبد الرحمن وغير واحد.\nقالوا: حدثنا سفيان بن عيينة والنسائي (١/٢٧٤) وفي الكبرى (١٤٥٣) قال: أخبرنا قتيبة عن مالك. وفي (١/٢٧٤) وفي الكبرى (١٤٥٢) قال: أخبرنا إسحاق بن إبراهيم قال: حدثنا عبد الله بن إدريس. قال: حدثنا عبيد الله بن عمر. وفي (١/٢٧٤) وفي الكبرى (١٤٥٤) قال: أخبرني يزيد بن محمد بن عبد الصمد، قال: حدثنا هشام العطار. قال: حدثنا إسماعيل وهو ابن سماعة، عن موسى بن أعين، عن أبي عمرو الأوزاعي. وفي الكبرى (١٦٦٧) قال: أخبرنا قتيبة بن سعيد، عن سفيان.\nوفي الكبرى (١٦٦٨) قال: أخبرني عبد الله بن عبد الصمد موصلي. قال: حدثنا عيسى بن يونس، عن عبيد الله (ح) وأخبرنا محمد بن المثنى. قال: حدثنا عبد الوهاب. قال: حدثنا عبيد الله. وابن خز يمة (١٥٩٥) قال: حدثنا عيسى بن إبراهيم الغافقي. قال: حدثنا ابن وهب، عن يحيى بن حميد، عن قرة بن عبد الرحمن. وفي (١٨٤٨) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. (ح) وحدثنا عبد الله بن محمد الزهري وسعيد بن عبد الرحمان المخزومي. قالا: حدثنا سفيان. وفي (١٨٤٩) قال: حدثنا علي بن سهل الرملي. قال: حدثنا الوليد. يعني ابن مسلم، عن الأوزاعي.\nجميعهم - سفيان بن عيينة، ومعمر، وعبيد الله، والأوزاعي، ومالك، وشعيب، ويحيى بن سعيد، ويونس، ويزيد بن الهاد، وابن جريج، وقرة بن عبد الرحمن - عن الزهري، عن أبي سلمة بن عبد الرحمن. فذكره\n- عن عراك بن مالك، عن أبي هريرة. قال: قال رسول الله -ﷺ-: «من أدرك من الصلاة ركعة فقد أدركها» .\nأخرجه أحمد (٢/٢٦٥) والبخاري في القراءة خلف الإمام (٢١٨) قال: حدثنا محمد بن عبيد.\nكلاهما - أحمد بن حنبل، ومحمد بن عبيد - قالا: حدثنا محمد بن سلمة، عن محمد بن إسحاق، عن يزيد بن أبي حبيب المصري، عن عراك بن مالك،فذكره.\n- وعن سعيد بن المسيب، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «من أدرك من صلاة ركعة، فقد أدركها» .\nأخرجه النسائي (١/٢٧٤) وفي الكبرى (١٤٥٥) قال: أخبرني شعيب بن شعيب بن إسحاق. قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي، عن الزهري، عن سعيد بن المسيب، فذكره.\n* قال أبو عبد الرحمن النسائي: لا نعلم أحدا تابع أبا المغيرة على قوله: - سعيد بن المسيب، عن أبي هريرة - والصواب: - عن أبي سلمة، عن أبي هريرة.","vol":"5","page":251},{"text":"٣٣٢٦ - (س) عبد الله بن عمر - ﵄ -: أن النبي - ﷺ ⦗٢٥٢⦘ قال: «من أدرك ركعة من صلاة من الصلوات فقد أدرَكها، إلا أنه يقضي ما فاته» . أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٧٥ في المواقيت، باب من أدرك من الصلاة، وهو حديث صحيح، وهو في \" الصحيحين \" عن أبي هريرة ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/٢٧٥) قال: نا محمد بن إسماعيل الترمذي، قال: ثنا أيوب بن سليمان، قال: ثنا أبو بكر، عن سليمان بن بلال، عن يونس عن ابن شهاب، عن سالم، فذكره.\nقلت: وهم المصنف - ﵀ - في عزو هذا الحديث لابن عمر، إنما هو مرسل عن سالم، وقد رواه النسائي من حديث ابن عمر بلفظ: «من أدرك ركعة من الجمعة أو غيرها فقد تمت صلاته»، ذكره قبل مرسل سالم..","vol":"5","page":251},{"text":"٣٣٢٧ - (ت) عائشة - ﵂ -: قالت: «ما صلَّى رسولُ الله - ﷺ- صلاة لِوقْتِها الآخرِ مَرَّتين، حتى قبضه الله» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٤) في الصلاة، باب ما جاء في الوقت الأول من الفضل، وقال: هذا حديث حسن غريب، وليس إسناده بمتصل. أقول: وقد وصله الحاكم في \" المستدرك \" وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (١٧٤) قال: ثنا قتيبة، قال: ثنا الليث بن خالد بن يزيد، عن سعيد بن أبي هلال، عن إسحاق بن عمر، عن عائشة.\nوقال الترمذي: هذا حديث حسن غريب، وليس إسناده بمتصل.\nقلت: فيه إسحاق بن عمر، قال عنه أبو حاتم: هو مجهول التهذيب ابن حجر.","vol":"5","page":252},{"text":"<span data-type=\"title\" id=toc-660>الفرع الرابع: في أول الوقت بالصلاة</span>\n٣٣٢٨ - (ت) عبد الله بن عمر - ﵄ -: أن رسولَ الله - ﷺ- قال: «الوقت الأول من الصلاة رِضوانُ الله، و[الوقت] الآخِر عَفْوُ الله» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٢) في الصلاة، باب ما جاء في الوقت الأول من الفضل، وقال الترمذي: هذا حديث غريب. أقول: وفي سنده يعقوب بن الوليد، كذبه أحمد وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:\nأخرجه الترمذي (١٧٢) قال: ثنا أحمد بن منيع، قال: ثنا يعقوب بن الوليد المدني، عن عبد الله بن عمر، عن نافع، فذكره.\nوقال الترمذي: هذا حديث غريب.\nقلت: فيه يعقوب بن الوليد المدني، قال عنه الحفاظ: ضعيف، بل اتهم بوضع الحديث - انظر التهذيب لابن حجر -.","vol":"5","page":252},{"text":"٣٣٢٩ - (ت د س) رافع بن خديج - ﵁ - أن رسولَ الله - ﷺ- قال: «أسفِروا بالفجر، فإنه أعْظَم للأجرِ» . هذه رواية الترمذي. وزاد رزين «وإن أفضل العمل: الصلاةُ لأوَّل وقتها» . ⦗٢٥٣⦘\nوفي رواية أبي داود، قال: «أصْبِحوا بالصبحِ، فإنه أعْظَمُ لأُجوركم، أو أعظم للأجر» .\nوفي رواية النسائي، قال: «أسْفِروا بالفجرِ» لم يَزِد (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَسْفِروا بالفجر): أي صلوا صلاة الفجر مُسفرين، يعني وقد أضاء. وقيل: معناه: طولوها إلى الإسفار. (أصبحوا بالصبح): أي: صلوها مُصبحين، وهو عند طلوع الصبح.\n_________\n(١) رواه الترمذي رقم (١٥٤) في الصلاة، باب ما جاء في التغليس بالفجر، وأبو داود رقم (٤٢٤) في الصلاة، باب في وقت الصبح، والنسائي ١ / ٢٧٢ في المواقيت، باب الإسفار، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٤٠٩) قال: حدثنا سفيان وأحمد (٣/٤٦٥) قال: حدثنا يزيد، قال: حدثنا محمد بن إسحاق. وفي (٤/١٤٠) قال: حدثنا سفيان. وفي (٤/١٤٢) قال: حدثنا أبو خالد الأحمر. والدارمي (١٢٢١) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان. وفي (١٢٢٢) قال: أخبرنا أبو نعيم، عن سفيان. وأبو داود (٤٢٤) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا سفيان وابن ماجة (٦٧٢) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. والنسائي (١/٢٧٢) وفي الكبرى (١٤٤٦) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى.\nأربعتهم - سفيان، وابن إسحاق، وأبو خالد الأحمر، ويحيى - عن محمد بن عجلان.\n٢- وأخرجه الدارمي (١٢٢٠) قال: ثنا حجاج بن منهال، قال: ثنا شعبة. والترمذي (١٥٤) قال: ثنا هناد، قال: ثنا عبدة - هو ابن سليمان -\nكلاهما - شعبة، وعبدة - عن محمد بن إسحاق.\nكلاهما - ابن عجلان، وابن إسحاق - عن عاصم بن عمر بن قتادة، عن محمود بن لبيد، فذكره.\n* أخرجه عبد بن حميد (٤٢٢) قال: حدثنا يعلى بن عبيد، قال: حدثنا محمد بن إسحاق، عن عاصم ابن عمر، عن رافع بن خديج، فذكره، ليس فيه محمود بن لبيد.\nوقال الترمذي: حديث رافع بن خديج حديث حسن صحيح.","vol":"5","page":252},{"text":"٣٣٣٠ - (س) محمود بن لبيد - ﵁ - عن رجال من الأنصار من قومه: أن رسولَ الله - ﷺ- قال: «ما أسْفَرْتُمْ بالصبح، فإنه أعظم للأجر» أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٧٢ في المواقيت، باب الإسفار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/٢٧٢) قال: أخبرني إبراهيم بن يعقوب. قال: حدثنا ابن أبي مريم. قال: أخبرنا أبو غسان. قال: حدثني زيد بن أسلم، عن عاصم بن عمر بن قتادة، عن محمود بن لبيد، فذكره وهو عند الإمام أحمد (٥/٤٢٩) قال: ثنا إسحاق بن عيسى، قال: ثنا عبد الرحمن بن زيد بن أسلم، عن أبيه، فذكره. ليس فيه عن رجال من الأنصار.","vol":"5","page":253},{"text":"٣٣٣١ - (ط) يحيى بن سعيد - ﵀ - قال: «إن المصلِّي ليُصلِّي الصلاة وما فاتتْهُ، ولَمَا فاتَهُ من وَقتها أعظم من أهله وماله» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٢ في وقوت الصلاة، باب جامع الوقوت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٢٢) قال: عن يحيى بن سعيد، فذكره. وقال الزرقاني في شرح الموطأ (١/٤٩) قال ابن عبد البر: هذا له حكم المرفوع إذ يستحيل أن يكون مثله رأيا، وقد ورد نحوه مرفوعا. فأخرج الدارقطني في سننه من طريق عبيد الله بن موسى عن إبراهيم بن الفضل عن المقبري، عن أبي هريرة قال: قال رسول الله -ﷺ- «إن أحدكم ليصلي الصلاة لوقتها» وقد ترك من الوقت الأول، ما هو خير له من أهله وماله.» .\nوأخرج ابن عبد البر، عن ابن عمر رفعه إن الرجل ليدرك الصلاة، وما فاته منها خير من أهله وماله، وأخرجه سعيد بن منصور موقوفا. وعن طلق بن حبيب مرسلا مرفوعا.","vol":"5","page":253},{"text":"٣٣٣٢ - (ت د) أم فروة (١) - ﵂ -: وكانت مِمَّنْ بَايعتِ ⦗٢٥٤⦘ النبيَّ - ﷺ-، قالت: «سُئِلَ النبيُّ - ﷺ- أيُّ الأعمال أفضل؟ قال: الصلاةُ لأول وقتها» . أخرجه الترمذي وأبو داود (٢) .\n_________\n(١) هي أخت أبي بكر الصديق لأبيه، قال المنذري: ومن قال فيها: \" الأنصارية \" فقد وهم.\n(٢) رواه الترمذي رقم (١٧٠) في الصلاة، باب ما جاء في الوقت الأول من الفضل، وأبو داود رقم (٤٢٦) في الصلاة، باب في المحافظة على وقت الصلوات، وإسناده مضطرب، ولكن للحديث شواهد بمعناه يقوى بها، منها ما أخرجه الدارقطني وغيره، وصححه الحاكم ووافقه الذهبي عن ابن مسعود بلفظ: \" في أول وقتها \" وقد جاء في \" الصحيحين \" عن عبد الله بن مسعود ﵁ قال: سألت رسول الله ﷺ أي العمل أفضل؟ قال: \" الصلاة لوقتها \" وفي لفظ: \" الصلاة على وقتها \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٧٥) قال: حدثنا يونس. قال: حدثنا ليث، عن عبد الله بن عمر بن حفص ابن عاصم بن عمر بن الخطاب، عن القاسم بن غنام، فذكره.\n* أخرجه الترمذي (١٧٠) قال: حدثنا أبو عمار الحسين بن حريث. قال: حدثنا الفضل بن موسى، عن عبد الله بن عمر العمري، عن القاسم بن غنام، عن عمته أم فروة، فذكره.\n* وأخرجه أحمد (٦/٣٧٤) قال: حدثنا أبو عاصم. قال: أخبرنا عبد الله بن عمر، عن القاسم بن غنام، عن عماته، عن أم فروة، فذكرته.\n* وأخرجه أحمد (٦/٣٧٤) قال: حدثنا الخزاعي. قال: أخبرنا عبد الله بن عمر العمري. عن القاسم بن غنام، عن جدته الدنيا، عن أم فروة، فذكرته.\n* وأخرجه أحمد (٦/٤٤٠) قال: حدثنا يزيد بن هارون. قال: أخبرنا عبد الله بن عمر، عن القاسم بن غنام، عن أهل بيته، عن جدته أم فروة، فذكرته.\n* وأخرجه عبد بن حميد (١٥٦٩) قال: حدثنا محمد بن بشر. قال: حدثنا عبد الله بن عمر، عن القاسم بن غنام، عن بعض أهله، عن أم فروة، فذكرته.\n* وأخرجه أبو داود (٤٢٦) قال: حدثنا محمد بن عبد الله الخزاعي وعبد الله بن مسلمة. قالا: حدثنا عبد الله بن عمر عن القاسم بن غنام، عن بعض أمهاته، عن أم فروة، فذكرته.\nوقال الخزاعي: عن عمة له، يقال لها: أم فروة، وقد بايعت النبي -ﷺ-.","vol":"5","page":253},{"text":"<span data-type=\"title\" id=toc-661>الفرع الخامس: في الأوقات المكروهة</span>\n٣٣٣٣ - (م د ت س) عقبة بن عامر - ﵁ - قال: «ثلاث ساعات كان رسولُ الله - ﷺ- ينهانا أن نُصلِّي فيهنَّ، أو نَقْبُرَ فيهنَّ موتانا: حين تطلُع الشمس بازِغة حتى ترتفع، وحين يقومُ قائمُ الظهيرة حتى تميل الشمس، وحين تضيَّف الشمس للغروب حتى تغْرُبَ» أخرجه مسلم وأبو داود والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بازغة): بزغت الشمس: إذا طلعت. ⦗٢٥٥⦘\n(تَضَيَّف): ضافت الشمس تَضِيف، وضَيَّفَت تَضَيَّف: إذا مالت للغروب.\n_________\n(١) رواه مسلم رقم (٨٣١) في صلاة المسافرين، باب الأوقات التي نهى عن الصلاة فيها، وأبو داود رقم (٣١٩٢) في الجنائز، باب الدفن عند طلوع الشمس وعند غروبها، والترمذي رقم (١٠٣٠) في الجنائز، باب ما جاء في كراهية الصلاة على الجنازة عند طلوع الشمس وعند غروبها، والنسائي ١ / ٢٧٥ و٢٧٦ في المواقيت، باب الساعات التي نهى عن الصلاة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٥٢) قال: حدثنا وكيع. وفي (٤/١٥٢) قال: حدثنا عبد الرحمن بن مهدي. والدارمي (١٤٣٩) قال: أخبرنا وهب وبن جرير. ومسلم (٢/٢٠٨) قال: حدثنا يحيى بن يحيى، قال: حدثنا عبد الله بن وهب. وأبو داود (٣١٩٢) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع وابن ماجة (١٥١٩) قال: حدثنا علي بن محمد، قال: حدثنا وكيع (ح) وحدثنا عمرو بن رافع، قال: حدثنا عبد الله بن المبارك. والترمذي (١٠٣٠) قال: حدثنا هناد، قال: أخبرنا وكيع. والنسائي (١/٢٧٥) وفي الكبرى (١٤٥٩) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله. وفي (١/٢٧٧) وفي الكبرى (١٤٦٤) قال: أخبرنا حميد بن مسعدة، قال: حدثنا سفيان، وهو ابن حبيب. وفي (٤/٨٢) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن.\nستتهم - وكيع، وعبد الرحمن بن مهدي، ووهب بن جرير، وعبد الله بن وهب، وعبد الله بن المبارك، وسفيان بن حبيب - عن موسى بن علي بن رباح اللخمي، عن أبيه، فذكره.","vol":"5","page":254},{"text":"٣٣٣٤ - (ط س) عبد الله الصنابحي - ﵁ - أن رسولَ الله - ﷺ- قال: «إن الشمس تطلُعُ ومعها قرْنُ الشيطان، فإذا ارتفعت فارَقَها، ثم إذا استوَت قارنَها، فإذا زالت فارقها، فإذا دَنَتْ للغُروب قارنها، فإذا غربت فارقها، ونهى رسول الله - ﷺ- عن الصلاة في تلك الساعات» . أخرجه الموطأ والنسائي (١) .\n_________\n(١) رواه الموطأ ١ / ٢١٩ في القرآن، باب النهي عن الصلاة بعد الصبح وبعد العصر، والنسائي ١ / ٢٧٥ في المواقيت، باب الساعات التي نهى عن الصلاة فيها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٤٨، ٣٤٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٤/٣٤٩) قال: حدثنا روح، قال: حدثنا مالك، وزهير بن محمد. وابن ماجة (١٢٥٣) قال: حدثنا إسحاق بن منصور، قال: أنبأنا عبد الرزاق، قال: أنبأنا معمر. والنسائي (١/٢٧٥) وفي الكبرى (١٤٥٨) قال: أخبرنا قتيبة، عن مالك.\nثلاثتهم - معمر، ومالك، وزهير - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n* في رواية معمر: أبو عبد الله الصنابحي.","vol":"5","page":255},{"text":"٣٣٣٥ - (خ م ط س) عبد الله بن عمر - ﵄ -: قال: قال رسول الله - ﷺ-: «لا يتحرَّى أحدُكم فيصلِّي عند طُلُوع الشمس ولا عند غروبها» .\nوفي رواية، قال: «إذا طلع حاجبُ الشمس فدَعُوا الصلاة حتى تبْرُزَ، وإذا غاب حاجب الشمس فدعوا الصلاة حتى تغيب، ولا تحَيَّنوا بصلاتكم طلوع الشمس ولا غروبها، فإنها تطلُع بين قرْنَي شيطان - أو الشيطان -» .\nلا أدري أيَّ ذلك قال هشام، يعني: ابن عروة. أخرجه البخاري ومسلم.\nوللبخاري، قال: «سمعت النبي - ﷺ- ينهى عن الصلاة عند طلوع ⦗٢٥٦⦘ الشمس وعند غروبها» .\nوأخرجه البخاري أيضًا موقوفًا من قول ابن عمر: أنه قال: «أُصلِّي كما رأيتُ أصحابي يصلُّون، لا أنهى أحدًا يصلي بليل أو نهار ما شاء، غير أن لا تتحرَّوا طلوعَ الشمس ولا غروبها» . وهذا طرف من حديث يجيء في ذكْر قُباءَ، وأخرج الموطأ الرواية الأولى. وأخرج النسائي الرواية الثانية إلى قوله: «حتى تغيب» . وله في أخرى «أن رسولَ الله - ﷺ- نهى أن يُصلَّى مع طلوع الشمس أو غروبها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَحَرُّوا): التحري: القصد والعزم على تخصيص الشيء بالفعل والقول.\n(تَحَيَّنُوا): تحينت وقت كذا: أي طلبت حينه.\n_________\n(١) رواه البخاري ٢ / ٤٩ في مواقيت الصلاة، باب لا تتحرى الصلاة قبل غروب الشمس، وباب الصلاة بعد الفجر حتى ترتفع الشمس، وفي الحج، باب الطواف بعد الصبح والعصر، ومسلم رقم (٨٢٨) في صلاة المسافرين، باب الأوقات التي نهى عن الصلاة فيها، والموطأ ١ / ٢٢٠ في القرآن، باب النهي عن الصلاة بعد الصبح وبعد العصر، والنسائي ١ / ٢٧٧ في المواقيت، باب النهي عن الصلاة عند طلوع الشمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (١٥٤) وأحمد (٢/٣٣) (٤٨٨٥) قال: حدثنا عبد الرزاق. وفي (٢/٦٣) (٥٣٠١) قال: حدثنا عبد الرحمن. والبخاري (١/١٥٢) قال: حدثنا عبد الله بن يوسف. ومسلم (٢/٢٠٧) قال: حدثنا يحيى بن يحيى. والنسائي (١/٢٧٧) قال: أخبرنا قتيبة بن سعيد.\nخمستهم - عبد الرزاق، وعبد الرحمن، وابن يوسف، ويحيى، وقتيبة - عن مالك.\n٢- وأخرجه الحميدي (٦٦٦) قال: حدثنا سفيان، قال: سمعت عبد الله بن عمر - كم مرة.\n٣- وأخرجه أحمد (٢/٢٩) (٤٨٤٠) قال: حدثنا محمد بن عبيد. والنسائي (١/٢٧٧) وفي الكبرى (١٤٦٢) قال: أخبرنا إسماعيل بن مسعود، قال: أنبأنا خالد.\nكلاهما - ابن عبيد، وخالد بن الحارث - قالا: حدثنا عبيد الله.\n٤- وأخرجه أحمد (٢/٣٦) (٤٩٣١) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن معمر، عن أيوب.\n٥- وأخرجه البخاري (٢/١٩٠) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أبو ضمرة، قال: حدثنا موسى بن عقبة.\nخمستهم - مالك، وعبد الله، وعبيد الله، وأيوب، وموسى - عن نافع، فذكره.","vol":"5","page":255},{"text":"٣٣٣٦ - (ط) عبد الله بن عمر - ﵄ -: أن عمرَ كان يقول: «لا تحرَّوا بصلاتكم طلوعُ الشمس ولا غروبَها، فإن الشيطان يطلع قرناه مع طلوع الشمس، ويغربان مع غروبها، وكان يضرب الناس على تلك الصلاة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٢١ في القرآن، باب النهي عن الصلاة بعد الصبح وبعد العصر، موقوفًا، وإسناده صحيح، وقد رفعه ابنه عبد الله كما في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٥١٨) قال: عن عبد الله بن دينار، عن عبد الله بن عمر، فذكره.\nوقال الزرقاني في شرح الموطأ (٢/٦٧): هكذا رواه موقوفا، ومثله لا يقال رأيا فحكمه الرفع، وقد رفعه ابنه عبد الله.\nقلت: وهو الحديث الذي قبله.","vol":"5","page":256},{"text":"٣٣٣٧ - (ط) عروة بن الزبير - ﵄ -: قال: كان رسولُ الله -ﷺ- يقول: «إذا بدَا حاجبُ الشمس فأخِّروا الصلاة حتى تبْرُزَ، وإذا غاب حاجب الشمس فأخِّرُوا الصلاة حتى تغيبَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٢٠ في القرآن، باب النهي عن الصلاة بعد الصبح وبعد العصر، وفي سنده انقطاع، وقد وصله البخاري من حديث ابن عمر ٢/٤٩ في مواقيت الصلاة، باب الصلاة بعد الفجر حتى ترتفع الشمس، وكذلك مسلم رقم (٨٢٩) في صلاة المسافرين، باب الأوقات التي نهى عن الصلاة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٥١٤) قال: عن هشام بن عروة، عن أبيه، فذكره.\nوقال الزرقاني في شرح الموطأ (٢/٦٤) وصله البخاري ومسلم من طريق يحيى بن سعيد القطان، وغيره، عن هشام، عن أبيه، قال: ثني ابن عمر، فذكره.","vol":"5","page":257},{"text":"٣٣٣٨ - (م د س) عمرو بن عبسة ﵁ أنه قال: قلت: «يا رسول الله، أيُّ الليل أسمعُ؟ قال: جوفُ الليل الآخر، فصلِّ ما شئتَ فإن الصلاة مشهودَة مكتُوبة، حتى تُصلِّيَ الصبح، ثم أقْصِرْ حتى تطلع الشمس فترتفع قِيسَ رُمْح أو رُمْحين، فإنها تطلع بين قرني شيطان، ويصلي لها الكفار، ثم صلِّ ما شئت، فإن الصلاة مشهودة مكتوبة، حتى يعدل الرُّمْحُ ظِلَّه، ثم أقْصِرْ فإن جهنم تُسجَرُ وتفْتحُ أبوابهُا، فإذا زاغت الشمس فصلِّ ما شئت، فإن الصلاة مشهودة، حتى تُصلي العصر، ثم أقْصِر حتى تغْرُب الشمس، فإنها تغربُ بين قرنَي شيطان، ويصلي لها الكفارُ ... وقصَّ حديثًا طويلًا» . هكذا قال أبو داود، ولم يذكر الحديث.\nوأخرجه النسائي، قال: «قلت: يا رسول الله، هل من ساعة أقرَبُ من الله ﷿ من الأخرى؟ أو هل من ساعة يُبْتَغى ذِكرُها؟ قال: نعم، إن أقرب ما يكون الربُّ ﷿ من العبد جَوفُ الليل الآخر، ⦗٢٥٨⦘ فإن استَطعّتَ أن تكونَ ممن يذكر الله ﷿ في تلك الساعة فكُنْ، فإن الصلاة محضورة مشهُود إلى طلوع الشمس، فإنها تطلع بين قرني شيطان وهي ساعةُ صلاةِ الكفار فدَع الصلاة حتى ترْتَفِعَ قيدَ رُمح، ويذهبَ شُعَاعُها، ثم الصلاة محضورة مشهودة حتى تعتدلَ الشمس اعْتدَالَ الرُّمْحِ بنصف النهار، فإنها ساعة تُفْتَحُ فيها أبوابُ جهنم وتُسجَرُ، فدَع الصلاة حتى يفيئ الفَيْءُ، ثم الصلاة محضورة مشهودة، حتى تَغِيبَ الشمس، فإنها تغيبُ بين قَرْني شيطان وهي صلاة الكفار» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أي الليل أسمع؟): أي: أيُّ أوقات الليل أرجى للدعاء، وأولى بالاستجابة.\n(جوف الليل الآخر): هو ثلثه الآخر، والمراد: السدس الخامس من أسداس الليل.\n(مشهودة): أي تشهدها الملائكة، وتكتب أجرها للمصلي.\n(تُسْجَر جهنم): قال الخطابي: قوله «تسجر جهنم» و«بين قرني الشيطان»، من ألفاظ الشرع التي أكثرها ينفرد بمعانيها، ويجب علينا التصديق بها، والوقوف عند الإقرار بها وبأحكامها والعمل بها. ⦗٢٥٩⦘\n(قِيْس - قِيْد رمح): قيس الشيء: قدره، وكذلك: قيده، بكسر القاف.\n(حتى يفيئ الفيء): فاء الفيء يفيئ: إذا رجع من الغرب إلى جانب الشرق.\n_________\n(١) رواه أبو داود رقم (١٢٧٧) في الصلاة، باب من رخص فيهما إذا كانت الشمس مرتفعة، والنسائي ١ / ٢٧٩ و٢٨٠ في المواقيت، باب النهي عن الصلاة بعد العصر، وهو حديث صحيح، ورواه مسلم مطولًا رقم (٨٣٢) في صلاة المسافرين، باب إسلام عمرو بن عبسة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قلت: هو جزء من حديث طويل، وقد أخرجته من مصادره بلفظه تاما.\nعن أبي أمامة قال: قال عمرو بن عبسة السلمي: «كنت، وأنا في الجاهلية، أظن أن الناس على ضلالة، وأنهم ليسوا على شيء، وهم يعبدون الأوثان، فسمعت برجل بمكة يخبر أخبارا، فقعدت على راحلتي، فقدمت عليه، فإذا رسول الله -ﷺ- مستخفيا، جراء عليه قومه، فتلطفت حتى دخلت عليه بمكة، فقلت له: ما أنت؟ قال: أنا نبي. فقلت: وما نبي؟ قال: أرسلني الله. فقلت: وبأي شيء أرسلك؟ قال: أرسلني بصلة الأرحام، وكسر الأوثان، وأن يوحد الله لا يشرك به شيء. قلت له: فمن معك على هذا؟ قال: حر وعبد. قال: ومعه يومئذ أبو بكر وبلال ممن آمن به. فقلت: إني متبعك. قال: إنك لا تستطيع ذلك يومك هذا. ألا ترى حالي وحال الناس؟ ولكن ارجع إلى أهلك، فإذا سمعت بي قد ظهرت فأتني. قال: فذهبت إلى أهلي، وقدم رسول الله -ﷺ- المدينة، وكنت في أهلي، فجعلت أتخبر الأخبار، وأسأل الناس حين قدم المدينة، حتى قدم علي نفر من أهل يثرب من أهل المدينة. فقلت: ما فعل هذا الرجل الذي قدم المدينة؟ فقالوا: الناس إليه سراع، وقد أراد قومه قتله فلم يستطيعوا ذلك. فقدمت المدينة، فدخلت عليه. فقلت: يا رسول الله، أتعرفني؟ قال: نعم. أنت الذي لقيتني بمكة؟ قال: فقلت: بلى. فقلت: يا نبي الله، أخبرني عما علمك الله وأجهله. أخبرني عن الصلاة؟ قال: صل صلاة الصبح، ثم أقصر عن الصلاة حتى تطلع الشمس حتى ترتفع، فإنها تطلع حين تطلع بين قرني شيطان، وحينئذ يسجد لها الكفار، ثم صل، فإن الصلاة مشهودة محضورة، حتى يستقل الظل بالرمح، ثم أقصر عن الصلاة، فإن حينئذ، تسجر جهنم، فإذا أقبل الفيء فصل، فإن الصلاة مشهودة محضورة، حتى تصلي العصر، ثم أقصر عن الصلاة، حتى تغرب الشمس، فإنها تغرب بين قرني شيطان، وحينئذ يسجد لها الكفار. قال: فقلت: يانبي الله. فالوضوء؟ حدثني عنه. قال: ما منكم رجل يقرب وضوءه فيتمضمض ويستنشق فينتثر إلا خرت خطايا وجهه وفيه وخياشيمه، ثم إذا غسل وجهه كما أمره الله إلا خرت خطايا وجهه من أطراف لحيته مع الماء، ثم يغسل يديه إلى المرفقين إلا خرت خطايا يديه من أنامله مع الماء، ثم يمسح رأسه إلا خرت خطايا رأسه من أطراف شعره مع الماء، ثم يغسل قدميه إلى الكعبين إلا خرت خطايا رجليه من أنامله مع الماء، فإن هو قام فصلى، فحمد الله وأثنى عليه، ومجده بالذي هو له أهل، وفرغ قلبه لله، إلا انصرف من خطيئته كهيئته يوم ولدته أمه.» .\nفحدث عمرو بن عبسة بهذا الحديث أبا أمامة صاحب رسول الله -ﷺ-. فقال له أبو أمامة: يا عمرو بن عبسة، انظر ما تقول في مقام واحد يعطى هذا الرجل؟ فقال عمرو: يا أبا أمامة، لقد كبرت سني، ورق عظمي، واقترب أجلي، وما بي حاجة أن أكذب على الله، ولا على رسول الله. لو لم أسمعه من رسول الله -ﷺ- إلا مرة أو مرتين أو ثلاثا - حتى عد سبع مرات - ما حدثت به أبدا. ولكني سمعته أكثر من ذلك. أخرجه أحمد (٤/١١١) قال: حدثنا غندر، قال: حدثنا عكرمة بن عمار، قال: حدثني شداد بن عبد الله - وكان قد أدرك نفرا من أصحاب النبي -ﷺ- وفيه (٤/١١١) قال: حدثنا أبو اليمان، قال: حدثنا إسماعيل بن عياش، عن يحيى بن أبي عمرو السيباني، عن أبي سلام الدمشقي وعمرو بن عبد الله. وفي (٤/١١٢) قال: حدثنا عبد الله بن يزيد أبو عبد الرحمن المقرئ، قال: حدثنا عكرمة، يعني ابن عمار، قال: حدثنا شداد بن عبد الله الدمشقي. وعبد بن حميد (٢٩٨) قال: أخبرنا يزيد بن هارون، قال: أخبرنا بشر بن نمير، عن القاسم. ومسلم (٢/٢٠٨) قال: حدثني أحمد بن جعفر المعقري، قال: حدثنا النضر بن محمد، قال: حدثنا عكرمة بن عمار، قال: حدثنا شداد بن عبد الله أبو عمار، ويحيى بن أبي كثير. - قال عكرمة: ولقي شداد أبا أمامة وواثلة، وصحب أنسا إلى الشام، وأثنى عليه فضلا وخيرا- وأبو داود (١٢٧٧) قال: حدثنا الربيع بن نافع، قال: حدثنا محمد بن المهاجر، عن العباس بن سالم، عن أبي سلام، والترمذي (٣٥٧٩) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا إسحاق ابن عيسى، قال: حدثني معن، قال: حدثني معاوية بن صالح، عن ضمرة بن حبيب، والنسائي (١/٩١، ٢٧٩) . وفي الكبرى (١٧٤، ١٤٦٠) قال: أخبرنا عمرو بن منصور، قال: حدثنا آدم بن أبي إياس، قال: حدثنا الليث، هو ابن سعد، قال: حدثنا معاوية بن صالح، قال: أخبرني أبو يحيى سليم ابن عامر، وضمرة بن حبيب، وأبو طلحة نعيم بن زياد. وابن خزيمة (١١٤٧) قال: حدثنا بحر بن نصر ابن سابق الخولاني، قال: حدثنا ابن وهب، قال: أخبرني معاوية بن صالح، قال: حدثني أبو يحيى، وهو سليم بن عامر، وضمرة بن حبيب، وأبو طلحة، هو نعيم بن زياد.\nثمانيتهم - شداد، وأبو سلام الدمشقي، وعمرو بن عبد الله، والقاسم، ويحيى بن أبي كثير، وضمرة، وسليم، ونعيم - عن أبي أمامة صدي بن عجلان، فذكره.\n* الروايات مطولة ومختصرة.\n- وعن عبد الرحمن بن البيلماني، عن عمرو بن عبسة. قال: «أتيت رسول الله -ﷺ-. قلت: يا رسول الله، من أسلم؟ قال: حر وعبد. قال: فقلت: وهل من ساعة أقرب إلى الله تعالى من أخرى؟ قال: جوف الليل الآخر صل ما بدا لك حتى تصلي الصبح، ثم أنهه حتى تطلع الشمس وما دامت كأنها حجفة حتى تنتشر، ثم صل ما بدا لك حتى يقوم العمود على ظله. ثم أنهه حتى تزول الشمس، فإن جهنم تسجر لنصف النهار، ثم صل ما بدا لك حتى تصلي العصر، ثم أنهه حتى تغرب الشمس، فإنها تغرب بين قرني شيطان، وتطلع بين قرني شيطان.\nوإن العبد إذا توضأ فغسل يديه خرت خطاياه من بين يديه، فإذا غسل وجهه خرت خطاياه من وجهه، فإذا غسل ذراعيه ومسح برأسه خرت خطاياه من ذراعيه ورأسه، وإذا غسل رجليه خرت خطاياه من رجليه، فإذا قام إلى الصلاة، وكان هو وقلبه ووجهه، أو كله، نحو الوجه إلى الله ﷿، انصرف كما ولدته أمه. قال: فقيل له: أنت سمعت هذا من رسول الله -ﷺ-؟ قال: لو لم أسمعه مرة أو مرتين أو عشرا أو عشرين، ما حدثت به» .\nأخرجه أحمد (٤/١١١) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة. وفي (٤/١١٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/١١٤) قال: حدثنا يزيد بن هارون، قال: أخبرنا حماد ابن سلمة. وابن ماجة (٢٨٣) .\nقال: حدثنا أبو بكر بن أبي شيبة ومحمد بن بشار. قالا: حدثنا غندر محمد بن جعفر، عن شعبة. وفي (١٢٥١) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا غندر، عن شعبة. وفي (١٣٦٤) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن بشار ومحمد بن الوليد، قالوا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والنسائي في الكبرى (١٤٧٧) قال: أخبرني أيوب بن محمد، قال: حدثنا حجاج، قال: حدثنا شعبة. وفي المجتبى (١/٢٨٣) قال: أخبرني الحسن بن إسماعيل بن سليمان وأيوب بن محمد. قالا: حدثنا حجاج بن محمد - قال أيوب - حدثنا. وقال حسن: أخبرني شعبة.\nكلاهما - حماد بن سلمة، وشعبة - عن يعلى بن عطاء، عن يزيد بن طلق، عن عبد الرحمن بن البيلماني، فذكره.\n* أخرجه أحمد (٤/٣٨٥) قال: حدثنا هشيم، قال: أخبرنا يعلى بن عطاء، عن عبد الرحمان بن أبي عبد الرحمن، عن عمرو بن عبسة. قال: أتيت النبي -ﷺ- فقلت: من تابعك على أمرك هذا؟ قال: حر وعبد، يعني أبا بكر وبلالا رضي الله تعالى عنهما، وكان عمرو يقول بعد ذلك فلقد رأيتني وإني لربع الإسلام.\n* لم يذكر هشيم يزيد بن طلق وقال: عبد الرحمن بن أبي عبد الرحمن.\n* الروايات مطولة ومختصرة.\n-وعن سليم بن عامر، عن عمرو بن عبسة. قال: «أتيت رسول الله -ﷺ- وهو بعكاظ. فقلت: من تبعك على هذا الأمر؟ فقال: حر وعبد، ومعه أبو بكر وبلال رضي الله تعالى عنهما، فقال لي: ارجع حتى يمكن الله ﷿ لرسوله. فأتيته بعد. فقلت: يا رسول الله، جعلني الله فداءك، شيئا تعلمه وأجهله، لا يضرك وينفعني الله ﷿ به، هل من ساعة أفضل من ساعة؟ وهل من ساعة يتقى فيها؟ فقال: لقد سألتني عن شيء ما سألني عنه أحد قبلك، إن الله ﷿ يتدلى في جوف الليل، فيغفر، إلا ما كان من الشرك والبغي، فالصلاة مشهودة محضورة، فصل حتى تطلع الشمس، فإذا طلعت فأقصر عن الصلاة، فإنها تطلع بين قرني شيطان، وهي صلاة الكفار حتى ترتفع، فإذا استقلت الشمس فصل، فإن الصلاة محضورة مشهودة حتى يعتدل النهار، فإذا اعتدل النهار فأقصر عن الصلاة، فإنها ساعة تسجر فيها جهنم، حتى يفيء الفيء، فإذا فاء الفيء فصل، فإن الصلاة محضورة مشهودة، حتى تدلي الشمس للغروب، فإذا تدلت فأقصر عن الصلاة حتى تغيب الشمس، فإنها تغيب على قرني شيطان، وهي صلاة الكفار.» .\nأخرجه أحمد (٤/٣٨٥) وعبد بن حميد (٢٩٧) .\nقال أحمد: حدثنا وقال عبد: أخبرنا يزيد بن هارون، قال: حدثنا حريز بن عثمان، وهو الرحبي، قال: حدثنا سليم بن عامر، فذكره.\n- وعن شهر بن حوشب، عن عمرو بن عبسة. قال:\n«أتيت رسول الله -ﷺ-. فقلت: يا رسول الله، من تبعك على هذا الأمر؟ قال: حر وعبد. قلت: ما الإسلام؟ قال: طيب الكلام، وإطعام الطعام، قلت: ما الإيمان؟ قال: الصبر والسماحة. قال: قلت: أي الإسلام أفضل؟ قال: من سلم المسلمون من لسانه ويده. قال: قلت: أي الإيمان أفضل؟ قال: خلق حسن. قال: قلت: أي الصلاة أفضل؟ قال: طول القنوت. قال: قلت: أي الهجرة أفضل؟ قال: أن تهجر ما كره ربك ﷿. قال: قلت: فأي الجهاد أفضل؟ قال: من عقر جواده وأهريق دمه. قال: قلت: أي الساعات أفضل؟ قال: جوف الليل الآخر. ثم الصلاة مكتوبة مشهودة حتى يطلع الفجر، فإذا طلع الفجر، فلا صلاة إلا الركعتين حتى تصلي الفجر، فإذا صليت صلاة الصبح فأمسك عن الصلاة حتى تطلع الشمس، فإذا طلعت الشمس فإنها تطلع في قرني شيطان، وإن الكفار يصلون لها، فأمسك عن الصلاة حتى ترتفع، فإذا ارتفعت فالصلاة مكتوبة مشهودة، حتى يقوم الظل قيام الرمح، فإذا كان كذلك فأمسك عن الصلاة حتى تميل، فإذا مالت فالصلاة مكتوبة مشهودة، حتى تغرب الشمس، فإذا كان عند غروبها فأمسك عن الصلاة، فإنها تغرب - أو تغيب - في قرني شيطان، وإن الكفار يصلون لها» .\nأخرجه أحمد (٤/٣٨٥) قال: حدثنا ابن نمير. وعبد بن حميد (٣٠٠) قال: حدثنا يعلى بن عبيد. وابن ماجة (٢٧٩٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يعلى بن عبيد.\nكلاهما - عبد الله بن نمير، ويعلى - عن حجاج بن دينار، عن محمد بن ذكوان، عن شهر بن حوشب، فذكره.\n* رواية ابن ماجة مختصرة على سؤاله عن الجهاد.","vol":"5","page":257},{"text":"٣٣٣٩ - (خ م س) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «لا صلاة بعد الصبح حتى ترتفع الشمس، ولا صلاة بعد العصر حتى تغيب الشمس» .\nوفي رواية: «لا صلاة بعد صلاة العصر حتى تغربَ الشمس، ولا صلاة بعد صلاة الفجر حتى تطلع الشمس» . أخرجه البخاري ومسلم.\nوللبخاري عن قزَعَةَ، قال: «سمعتُ أبا سعيد يُحدِّثُ بأرْبَع عن النبيِّ - ﷺ- فأعْجَبْنَني وآنقْنَني - قال: لا تُسافِرُ المرأَةُ يومين إلا ومعها زوجها أو ذُو محرم، ولا صومَ في يومين:، الفِطْرِ والأضحى، ولا صلاةَ بعد صلاتين: بعد الصبح حتى تطلع الشمس، وبعد العصر حتى تغرب الشمس، ولا تُشَدُّ الرحالُ إلا إلى ثلاثة مساجدَ: مسجدِ الحرام، ومسجد الأقصى، ومسجدي» . وله في أخرى، قال: سمعت أبا سعيد - وقد غزا مع النبيِّ - ﷺ- اثنَتي عشرة غزوة - قال: أربع سَمِعْتُهُنَّ من رسول الله -ﷺ- ... وذكر نحوه.\nوأخرج النسائي الرواية الأولى. وله في أخرى، قال: «نهى رسولُ الله ⦗٢٦٠⦘ ﷺ- عن الصلاة بعد الصبح حتى الطُّلوعِ، وعن الصلاة بعد العصر حتى الغُرُوبِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وآنَقْنني): آنقني الشيء يؤنقني، فهو مؤنق: إذا أعجبني واستحسنته وأحببته.\n(تُشَدُّ الرحال): الرحال: جمع رحل، وهو سرج البعير الذي يركب عليه. والمراد: أنه لا يعزم على قصد زيارة إلا هذه الأماكن المذكورة، فإن من أراد سفرًا شد رحله ليركب ويسير.\n_________\n(١) رواه البخاري ٣ / ٥٠ في المواقيت، باب لا يتحرى الصلاة قبل غروب الشمس، وفي الحج، باب حج النساء، ومسلم رقم (٨٢٧) في صلاة المسافرين، باب الأوقات التي نهى عن الصلاة فيها، والنسائي ١ / ٢٧٧ و٢٧٨ في المواقيت، باب النهي عن الصلاة بعد العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: الحديث ورد بروايات عدة.\nعن يحيى بن عمارة، عن أبي سعيد، قال: «نهى النبي، -ﷺ-، عن صوم يوم الفطر والنحر، وعن الصماء، وأن يحتبي الرجل في ثوب واحد، وعن صلاة بعد الصبح والعصر.» .\nأخرجه أحمد (٣/٩٦) قال: حدثنا عفان، قال: حدثنا وهيب. والبخاري (٣/٥٥) قال: حدثنا موسى ابن إسماعيل، قال حدثنا وهيب. ومسلم (٣/١٥٣) قال: حدثنا أبو كامل الجحدري، قال: حدثنا عبد العزيز بن المختار. وأبو داود (٢٤١٧) قال: حدثنا موسى بن إسماعيل قال: حدثنا وهيب. والترمذي (٧٧٢) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد.\nثلاثتهم - وهيب، وعبد العزيز بن المختار، وعبد العزيز بن محمد - عن عمرو بن يحيى، عن أبيه، فذكره.\n* رواية ابن المختار، وابن محمد، مختصرة على أوله.\n-وعن عطاء بن يزيد الجندعي، أنه سمع أبا سعيد الخدري، يقول: سمعت رسول الله -ﷺ- يقول: «لا صلاة بعد الصبح حتى ترتفع الشمس، ولا صلاة بعد العصر حتى تغيب الشمس.» .\nأخرجه أحمد (٣/٩٥) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج. وفي (٣/٩٥) أيضا قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. والبخاري (١/١٥٢) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا إبراهيم بن سعد، عن صالح. ومسلم (٢/٢٠٧) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. والنسائي (١/٢٧٨) وفي الكبرى (٣٩٠) قال: أخبرنا عبد الحميد بن محمد، قال: حدثنا مخلد بن يزيد الحراني، قال: حدثنا ابن جريج. وفي (١/٢٧٨) قال: أخبرني محمود بن غيلان، قال: حدثنا الوليد، قال: أخبرني عبد الرحمن بن نمر.\nأربعتهم - ابن جريج، وصالح، ويونس، وعبد الرحمن - عن ابن شهاب، عن عطاء بن يزيد الجندعي، فذكره.\n* أشار المزي إلى أن رواية النسائي (١/٢٧٨) عن محمود بن خالد وفي نسخة: ابن غيلان. تحفة الأشراف (٤١٥٥) .\n- وعن عبيد الله بن عياض، وعطاء بن بخت، عن أبي سعيد الخدري، أنهما سمعاه يقول: سمعت أبا القاسم -ﷺ-، يقول: «لا صلاة بعد صلاة الصبح حتى تطلع الشمس، ولا صلاة بعد صلاة العصر حتى الليل.» .\nأخرجه أحمد (٣/٩٥) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج، قال: أخبرني عمر بن عطاء بن أبي الخوار، عن عبيد الله بن عياض، وعطاء بن بخت، كلاهما يخبر عمر بن عطاء عن أبي سعيد، فذكره.\n- وعن ضمرة بن سعيد، عن أبي سعيد الخدري، قال: «نهى رسول الله، -ﷺ-، عن صلاتين، وعن صيام يومين، وعن لبستين، عن الصلاة بعد العصر حتى تغيب الشمس، وبعد الفجر حتى تطلع الشمس، ونهى عن صيام يوم العيدين، وعن اشتمال الصماء، وأن يحتبي الرجل في الثوب الواحد» .\nأخرجه الحميدي (٧٣١) وأحمد (٣/٦) قالا: حدثنا سفيان. وفي أحمد (٣/٦٦) قال: حدثنا يونس، وسريج، قالا: حدثنا فليح. والنسائي (١/٢٧٧) وفي الكبرى (١٤٦٥) قال: أخبرنا مجاهد بن موسى، قال: حدثنا ابن عيينة.\nكلاهما - سفيان بن عيينة، وفليح - عن ضمرة بن سعيد المازني، فذكره.\n* رواية سفيان مختصرة على «نهى رسول الله -ﷺ- عن صلاة بعد العصر حتى تغرب، وبعد الصبح حتى تطلع» .\nوعن عامر، عن أبي سعيد الخدري، قال: قال رسول الله -ﷺ-: «لا صلاة بعد الفجر حتى تطلع الشمس، ولا بعد العصر حتى تغرب الشمس، ولا صيام يوم الفطر ولا يوم الأضحى.» .\nأخرجه أحمد (٣/٣٩) قال: حدثنا هاشم بن القاسم، قال: حدثنا إسرائيل، عن جابر، عن عامر، فذكره.\nوعن سليمان بن يسار، عن أبي سعيد الخدري، قال: «سمعت رسول الله -ﷺ- ينهى عن صيام يومين، وعن صلاتين، وعن نكاحين، سمعته ينهى عن الصلاة بعد الصبح حتى تطلع الشمس، وبعد العصر حتى تغرب الشمس، وعن صيام يوم الفطر والأضحى، وأن يجمع بين المرأة وخالتها وبين المرأة وعمتها.» .\nأخرجه أحمد (٣/٦٧) قال: حدثنا يزيد، ومحمد بن عبيد. وابن ماجة (١٩٣٠) قال: حدثنا أبو كريب، قال: حدثنا عبدة بن سليمان. والنسائي في الكبري تحفة الأشراف (٤٠٧٠) عن هناد بن السري، عن عبدة - وهو ابن سليمان -، ومحمد يعني ابن عبيد.\nثلاثتهم - يزيد، ومحمد بن عبيد، وعبدة - عن محمد بن إسحاق، عن يعقوب بن عتبة، عن سليمان بن يسار، فذكره.\n* رواية ابن ماجة والنسائي مختصرة على النهي عن نكاحين.","vol":"5","page":259},{"text":"٣٣٤٠ - (خ م د ت س) عبد الله بن عباس - ﵄ -: قال: «شَهِدَ عندي رجال مرضيُّون - وأرضاهُم عندي عمرُ - أن رسولَ الله - ﷺ- نهى عن الصلاةِ بعد الصبح حتى تَشْرُقَ الشمسُ - وفي رواية: تطلع - وبعد العصر حتى تغرب الشمس» . أخرجه البخاري ومسلم وأبو داود والترمذي.\nوفي رواية النسائي، قال «سمعتُ غيرَ واحد من أصحاب النبيِّ - ﷺ- منهم عمر، وكان [من] أحبَّهم إليَّ -: أن رسول الله - ﷺ- نهى عن الصلاة بعد الفجر ...» الحديث، وفي أخرى مختصرًا، قال: «نهى رسولُ الله - ﷺ ⦗٢٦١⦘ عن الصلاة بعد العصر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَشْرُق): شَرَقَت الشمس: إذا طلعت، وأشرقت: إذا أضاءت، فإن أراد طلوع الشمس: فقد جاء في حديث آخر: حتى تطلع الشمس، وإن أراد الإضاءة: فقد جاء في حديث آخر: «حتى ترتفع الشمس» . والإضاءة مع الارتفاع.\n_________\n(١) رواه البخاري ٢ / ٤٧ في مواقيت الصلاة، باب الصلاة بعد الفجر حتى ترتفع الشمس، ومسلم رقم (٨٢٦) في صلاة المسافرين، باب الأوقات التي نهي عن الصلاة فيها، وأبو داود رقم (١٢٧٦) في الصلاة، باب الصلاة بعد العصر، والترمذي رقم (١٨٣) في الصلاة، باب ما جاء في كراهية الصلاة بعد العصر وبعد الفجر، والنسائي ١/٢٧٦ و٢٧٧ في المواقيت، باب النهي عن الصلاة بعد الصبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٨) (١١٠) قال: حدثنا بهز بن أسد، قال: حدثنا أبان. وفي (١/٢٠) (١٣٠)، (١/٣٩) (٢٧٠) قال: حدثنا عفان، قال: حدثنا همام. وفي (١/٣٩) (٢٧١) قال: حدثنا عفان، قال: حدثنا أبان. وفي (١/٥٠) (٣٥٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٥١) (٣٦٤) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. (ح) وعبد الوهاب، عن سعيد. والدارمي (١٤٤٠) قال: أخبرنا عفان، قال: حدثنا همام. والبخاري (١/١٥٢) قال: حدثنا حفص بن عمر، قال: حدثنا هشام، (ح) وحدثنا مسدد، قال: حدثنا يحيى، عن شعبة. ومسلم (٢/٢٠٧) قال: حدثنا داود بن رشيد وإسماعيل بن سالم. جميعا عن هشيم، قال: أخبرنا منصور. (ح) وحدثنيه زهير بن حرب، قال: حدثنا يحيى بن سعيد، عن شعبة. (ح) وحدثني أبو غسان المسمعي، قال: حدثنا عبد الأعلى، قال: حدثنا سعيد (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا معاذ بن هشام، قال: حدثني أبي وأبو داود (١٢٧٦) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا أبان. وابن ماجة (١٢٥٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان، قال: حدثنا همام. والترمذي (١٨٣) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم، قال: أخبرنا منصور، وهو ابن زاذان. والنسائي (١/٢٧٦) . وفي الكبرى (٣٤٧) قال: أخبرنا أحمد بن منيع، قال: حدثنا هشيم، قال: أنبأنا منصور. وابن خزيمة (١٢٧١) قال: حدثنا محمد بن بشار، قال: حدثنا محمد، يعني ابن جعفر، قال: حدثنا شعبة (ح) وحدثنا الصنعاني، قال: حدثنا خالد، يعني ابن الحارث، قال: حدثنا شعبة. وفي (١٢٧٢) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم، قال: أخبرنا منصور، وهو ابن زاذان. وفي (٢١٤٦) قال: حدثنا عبد الوارث بن عبد الصمد بن عبد الوارث، قال: حدثني أبي، قال: حدثنا هشام (ح) وحدثنا عبد الوارث، قال: حدثنا أبي، قال: حدثنا همام.\nستتهم - أبان، وهمام، وشعبة، وسعيد، وهشام، ومنصور بن زاذان - عن قتادة، قال: حدثني أبو العالية، عن ابن عباس، فذكره.","vol":"5","page":260},{"text":"٣٣٤١ - (خ م ط س) أبو هريرة - ﵁ - «أن رسولَ الله - ﷺ- نهى عن الصلاة بعد العصر حتى تغرب الشمس، وعن الصلاة بعد الصبح حتى تطلع الشمس» أخرجه مسلم والموطأ والنسائي.\nوفي رواية البخاري: «أن رسولَ الله - ﷺ- نهى عن بَيْعَتَيْنِ، وعن لِبْسَتَين، وعن صلاتين، نهى عن الصلاة بعد الفجر حتى تطلع الشمس، وبعد العصر حتى تغرب الشمس، وعن اشتمالِ الصَّماءِ، وعن الاحتباءِ في ثوب واحد، يُفْضِي بفرْجه إلى السماء، والملامَسة والمُنابَذَةِ» ذكر الحميدي ⦗٢٦٢⦘ الرواية الأولى في أفراد مسلم، والثانية في المتفق بينه وبين البخاري، والأولى قد دخلت في الثانية، فلا أعلم لِمَ فرَّقهما، والله أعلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اشتمال الصَّمَّاء): هو أن يشتمل بثوب واحد ليس عليه غيره، ثم يرفعه من أحد جانبيه، فيضعه على منكبيه. والمراد به: كراهة الكشف وإبداء العورة. هذا قول الفقهاء في معناه. وأهل الغريب يقولون فيه هو أن يشتمل بالثوب حتى يُجَلِّلَ جسده، لا يرفع منه جانبًا فيكون فيه فرجة يخرج منها يده والمراد به على هذا: كراهة أن يغطي جسده، مخافة أن يضطر إلى حالة تَسُد مُتَنَفَّسَه فيتأذى.\n(الاحْتِبَاء): أن يجمع الإنسان بين ركبتيه وظهره بمنديل، أو حبل، ويكون قاعدًا، شبيهًا بالمستند إلى شيء. وقد يكون الاحتباء باليدين.\n(المُلامسة والمُنابذة): قد ذكرا مشروحين في كتاب البيع من حرف الباء، وهو موضعهما. ونذكر من ذلك هنا شيئًا. ⦗٢٦٣⦘\nقالوا: هو أن يقول البائع: إذا لمست ثوبي، أو لمست ثوبك: فقد وجب البيع عليه. [وقيل: هو أن يلمس المبيع من وراء ثوب، ولا ينظر إليه، ثم يقع البيع عليه] وذلك بيع غرر وجهالة.\nوأما المنابذة: فهي أن يقول أحد المتبايعين للآخر: إذا نبذت إلي الثوب، أو نبذته إليك فقد وجب البيع. وقيل: هو أن يقول: إذا نَبَذت إليك الحصاة فقد وجب البيع. وقيل: هو أن يُنَابِذ السلع، فيكون البيع مُعاطاة من غير إيجاب وقبول.\n_________\n(١) رواه البخاري ٢ / ٤٩ في مواقيت الصلاة، باب الصلاة بعد الفجر حتى ترتفع الشمس، وباب لا يتحرى الصلاة قبل غروب الشمس، وفي الصلاة في الثياب، باب ما يستر من العورة، وفي الصوم، باب الصوم يوم النحر، وفي البيوع، باب بيع الملامسة، وباب بيع المنابذة، وفي اللباس، باب اشتمال الصماء، وباب الاحتباء في ثوب واحد، ومسلم رقم (٨٢٥) في صلاة المسافرين، باب الأوقات التي نهي عن الصلاة فيها، والموطأ ١ / ٢٢١ في القرآن، باب النهي عن الصلاة بعد الصبح وبعد العصر، والنسائي ١ / ٢٦٧ في المواقيت، باب النهي عن الصلاة بعد الصبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٥٤) . وأحمد (٢/٤٦٢) قال: قرأت على عبد الرحمن (ح) وحدثنا إسحاق. وفي (٢/٥٢٩) قال: حدثنا عثمان بن عمر. ومسلم (٢/٢٠٦) قال: حدثنا يحيى بن يحيى. والنسائي (١/٢٧٦) وفي الكبرى (١٤٦١) قال: أخبرنا قتيبة بن سعيد.\nخمستهم - عبد الرحمن، وإسحاق، وعثمان بن عمر، ويحيى، وقتيبة - عن مالك، عن محمد بن يحيى بن حبان، عن الأعرج، فذكره.\n* في رواية عثمان بن عمر جاء الحديث مطولا وفيه: «أن رسول الله، -ﷺ-، نهى عن بيعتين، وعن لبستين، وعن صلاتين، وعن صيام يومين، عن الملامسة والمنابذة، واشتمال الصماء، عن الاحتباء في ثوب واحد كاشفا عن فرجه، وعن الصلاة بعد العصر حتى تغرب الشمس، وعن الصلاة بعد الصبح حتى تطلع الشمس، وعن صيام يوم الفطر.» .","vol":"5","page":261},{"text":"٣٣٤٢ - (س) نصر بن عبد الرحمن - ﵀ - عن جده معاذ: أنه طاف مع معاذ بن عفراء، فلم يُصلِّ، فقلتُ: ألا تُصلِّي؟ فقال: إن رسولَ الله - ﷺ- قال: «لا صلاةَ بعد العصر حتى تغيب الشمس، ولا بعد الصبح حتى تطلع الشمس» أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٥٨ في المواقيت، باب من أدرك ركعتين من العصر، وإسناده ضعيف، ولكن له شواهد يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢١٩) قال: حدثنا محمد بن جعفر، وحجاج. (ح) وحدثنا عفان. والنسائي (١/٢٥٨) قال: أخبرنا أبو داود. قال: حدثنا سعيد بن عامر.\nأربعتهم - محمد بن جعفر، وحجاج، وعفان، وسعيد بن عامر - عن شعبة، عن سعد بن إبراهيم، عن نصر بن عبد الرحمن، فذكره.","vol":"5","page":263},{"text":"٣٣٤٣ - (م س) عائشة - ﵂ -: قالت: «أوْهمَ عمر؟ إنما نهى رسولُ الله - ﷺ-، قال: لا تتحرَّوْا بصلاتكم طلوع الشمس ولا غروبها، فإنها تطلع بين قرْني شيطان» . هذه رواية النسائي.\nوقد أخرجه مسلم في جملة حديث سيرد في موضعه، فمن جملة رواياته قالت: «لم يَدَعْ رسولُ الله - ﷺ- ركعتين بعد العصر - قال: وقالت عائشة: ⦗٢٦٤⦘ قال رسول الله - ﷺ- لا تَتَحرَّوْا طلوع الشمس، ولا غروبها فتُصلُّوا عند ذلك» .\nوفي أخرى، قالت: «وَهِمَ عمرُ؟ إنما نهى رسولُ الله - ﷺ- أن يُتَحرَّى طلوع الشمس أو غروبها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَهِمَ الرجل) - بالكسر-: إذا غلط، وبالفتح: إذا ذهب وَهمُه إلى الشيء.\n_________\n(١) رواه مسلم رقم (٨٣٣) في صلاة المسافرين، باب لا تتحروا بصلاتكم طلوع الشمس ولا غروبها، والنسائي ١ / ٢٧٩ في المواقيت، باب النهي عن الصلاة بعد العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٢٤) قال: حدثنا عفان. وفي (٦/٢٥٥) قال: حدثنا يحيى بن إسحاق. ومسلم (٢/٢١٠) قال: حدثنا محمد بن حاتم. قال: حدثنا بهز. والنسائي (١/٢٧٨) وفي الكبرى (٣٤٩، ١٤٦٣) قال: أخبرنا محمد بن عبد الله بن المبارك المخرمي قال: حدثنا الفضل بن عنبسة.","vol":"5","page":263},{"text":"٣٣٤٤ - () جندب بن السكن (١) الغفاري وهو أبو ذر﵁ - قال: وقد صَعِدَ على درجة الكعبة - من عَرفني فقد عرفَني، ومن لم يعرفني فأنا جندب، سمعتُ رسولَ الله - ﷺ- يقول: «لا صلاة بعد الصبح حتى تطلع الشمس، ولا بعد العصر حتى تغرب الشمس، إلا بمكة، إلا بمكة» . أخرجه ... (٢) .\n_________\n(١) وقيل: جندب بن جنادة، وقيل غير ذلك.\n(٢) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد رواه أحمد في \" المسند \" ٥ / ١٦٥، وفي سنده عبد الله بن المؤمل، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بنحوه أخرجه أحمد (٥/١٦٥) قال: ثنا يزيد، عن عبد الله بن المؤمل، عن قيس بن سعد. وابن خزيمة (٢٧٤٨) قال: ثنا عبد الله بن عمران العابدي، قال: ثنا سعيد بن سالم القداح، عن عبد الله بن مؤمل - يعني المخزومي - عن حميد مولى نقره.\nكلاهما - قيس بن سعد، وحميد مولى - عن مجاهد، فذكره.\n* قال أبو بكر بن خزيمة: أنا أشك في سماع مجاهد من أبي ذر.","vol":"5","page":264},{"text":"٣٣٤٥ - (د س) علي بن أبي طالب - ﵁ - «أن رسولَ الله - ﷺ- نهى عن الصلاة بعد العصر إلا والشمسُ مرتفعة» أخرجه أبو داود ⦗٢٦٥⦘ وعند النسائي «إلا أن تكون الشمس بيضاءَ نقية [مرتفعة]» (١) .\n_________\n(١) رواه أبو داود رقم (١٢٧٤) في الصلاة، باب من رخص فيهما إذا كانت الشمس مرتفعة، والنسائي ١ / ٢٨٠ في المواقيت باب الرخصة في الصلاة بعد العصر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٨٠) (٦١٠) قال: حدثنا جرير بن عبد الحميد. وفي (١/١٢٩) (١٠٧٣) قال: حدثنا عبد الرحمن، عن سفيان وشعبة. وفي (١/١٤١) (١١٩٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (١٢٧٤) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة. والنسائي (١/٢٨٠) . في الكبرى (٣٥٠) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا جرير. وفي الكبرى (١٤٦٨) قال: أخبرنا عمرو بن على، قال: حدثنا عبد الرحمن، قال: حدثنا شعبة وسفيان. وابن خزيمة (١٢٨٤) قال: حدثنا يعقوب بن إبراهيم الدورقي ومحمود بن خداش. قالا: حدثنا جرير بن عبد الحميد. وفي (١٢٨٥) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا عبد الرحمن، عن سفيان، وشعبة.\nثلاثتهم - جرير، وسفيان، وشعبة - عن منصور، عن هلال بن يساف، عن وهب بن الأجدع، فذكره. وعن عاصم بن ضمرة، عن علي، عن النبي -ﷺ- أنه قال: «لا تصلوا بعد العصر، إلا أن تصلوا والشمس مرتفعة» . قال سفيان: فما أدري بمكة يعني أو بغيرها.\nأخرجه أحمد (١/١٣٠) (١٠٧٦) وابن خزيمة (١٢٨٦) قال: حدثنا الحسن بن محمد.\nكلاهما - أحمد، والحسن - عن إسحاق بن يوسف الأزرق، قال: أخبرنا سفيان، عن أبي إسحاق، عن عاصم، فذكره.","vol":"5","page":264},{"text":"٣٣٤٦ - (م س) أبو بصرة الغفاري - ﵁ - قال: صلَّى بنا رسولُ الله - ﷺ- بالمُخَمَّص (١) صلاةَ العصر، فقال: «إن هذه صلاة عُرِضت على من كان قبلكم فضَيَّعُوها، فمن حافظ عليها كان له أجرُهُ مرتين، ولا صلاة بعدها حتى يطلع الشَّاهدُ، والشاهد: النجمُ» .\nوفي رواية أخرى، قال أبو بَصْرة: «ولا صلاة بعدها حتى يطلع الشاهد» . أخرجه مسلم والنسائي (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": بميم مضمومة وخاء ثم ميم مفتوحة: موضع معروف.\n(٢) رواه مسلم رقم (٨٣٠) في صلاة المسافرين، باب الأوقات التي نهي عن الصلاة فيها، والنسائي ١ / ٢٥٨ و٢٥٩ في المواقيت، باب أول وقت المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٣٩٦) قال: حدثنا يعقوب قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني يزيد بن أبي حبيب. وفي (٦/٣٩٧) قال: حدثنا يحيى بن إسحاق، قال: أخبرني ليث بن سعد. ومسلم (٢/٢٠٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثني زهير بن حرب، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني يزيد بن أبي حبيب. والنسائي (١/٢٥٩) قال: أخبرنا قتيبة، قال: حدثنا الليث.\nكلاهما - يزيد بن أبي حبيب، والليث - عن خير بن نعيم الحضرمي.\n٢- وأخرجه أحمد (٦/٣٩٧) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا ابن لهيعة.\nكلاهما - خير، وابن لهيعة - عن عبد الله بن هبيرة، عن أبي تميم الجيشاني، فذكره.","vol":"5","page":265},{"text":"٣٣٤٧ - (ط) السائب بن يزيد - ﵀ -: «أنه رأى عمر بن الخطاب يضرب المُنْكَدرَ في الصلاة بعد العصر» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٢١ في القرآن، باب النهي عن الصلاة بعد الصبح وبعد العصر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٥١٩)، قال: عن ابن شهاب، عن السائب بن يزيد، فذكره.","vol":"5","page":265},{"text":"٣٣٤٨ - (د س) أنس بن مالك - ﵁ - قال: «كنا إذا كنا مع رسول الله - ﷺ- في السفر، فقلنا: زالت الشمس أو لم تزل؟ صلَّى الظهر، ثم ارْتحلَ» .\nوفي رواية، قال: «كان رسول الله - ﷺ- إذا نزلَ منزِلًا لم يرْتحلْ حتى يُصلِّيَ الظهر، فقال له رجل: وإن كان بنصف النهار؟ قال: وإن كان بنصف النهار» . أخرجه أبو داود وأخرج الثانية معه النسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٢٠٤) و(١٢٠٥) في الصلاة، باب المسافر يصلي وهو يشك في الوقت، والنسائي ١ / ٢٤٨ في المواقيت، باب تعجيل الظهر بالسفر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الصلاة (٢٧٤:١) عن مسدد عن أبي معاوية الضرير عنه به، الأشراف (١/٤٠٥) وأخرجه النسائي (١/٢٤٨) أخبرنا عبيد الله بن سعيد حدثنا يحيى بن سعيد عن شعبة قال: حدثني حمزة العائذي قال سمعت أنس بن مالك فذكره.\nالرواية الأولى أخرجها أبو داود (١٢٠٤) قال: ثنا مسدد، قال: ثنا أبو معاوية عن السحاج بن موسى، قال: قلت لأنس بن مالك، فذكره.\nوالرواية الثانية أخرجها أبو داود (١٢٠٥) قال: ثنا مسدد، والنسائي (١/٢٤٨) قال: ثنا عبيد الله بن سعيد.\nكلاهما - مسدد، وعبيد الله - قالا: ثنا يحيى بن سعيد، عن شعبة، قال: ثني حمزة العائذي، فذكره.","vol":"5","page":265},{"text":"٣٣٤٩ - (د) أبو قتادة - ﵁ - «أن رسولَ الله - ﷺ- كان يكره الصلاة نصف النهار، إلا يوم الجمعة، وقال: إن جهنم تُسْجَرُ إلا يومَ الجمعة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٠٨٣) في الصلاة، باب الصلاة يوم الجمعة قبل الزوال، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٨٣) قال: حدثنا محمد بن عيسى. قال: حدثنا حسان بن إبراهيم، عن ليث، عن مجاهد، عن أبي الخليل. فذكره.\n* قال أبو داود: هو مرسل: مجاهد أكبر من أبي الخليل، وأبو الخليل لم يسمع من أبي قتادة.","vol":"5","page":266},{"text":"٣٣٥٠ - (م ط د ت س) العلاء بن عبد الرحمن - ﵀ - «أنه دخل على أنس بن مالك في داره بالبصرة حين انصرف من الظهر، وداره بجنب المسجد، قال: فلما دَخَلْنا عليه، قال أصَلَّيْتم العصر؟ فقلت له: إنما انصرفنا الساعة من الظهر، قال: فصلُّوا العصر، فقمنا فصلَّيْنا، فلما انصرفنا قال: سمعتُ رسولَ الله - ﷺ- يقول: تلك صلاة المنافق، يجلِسُ يرقُبُ الشمس، حتى إذا كانت بين قرْني الشيطان قام فنقرها أربعًا، لا يذكر الله فيها إلا قليلًا» . هذه رواية مسلم والنسائي والترمذي.\nوفي رواية الموطأ وأبي داود، قال: «دخلنا على أنس بعد الظهر فقام يصلِّي العصر (١)، فلما فرغ من صلاته ذكرنا تعجيل الصلاة - أو ذكرها - قال: سمعتُ رسولَ الله - ﷺ- يقول: تلك صلاة المنافقين، تلك صلاة المنافقين، تلك صلاة المنافقين ...» وذكر باقي الحديث (٢) .\n_________\n(١) في الأصل: فقام يصلي الظهر، والتصحيح من \" الموطأ \".\n(٢) رواه مسلم رقم (٦٢٢) في المساجد، باب استحباب التبكير بالعصر، والموطأ ١ / ٢٢٠ في القرآن، باب النهي عن الصلاة بعد الصبح وبعد العصر، وأبو داود رقم (٤١٣) في الصلاة، باب في وقت العصر، والترمذي رقم (١٦٠) في الصلاة، باب ما جاء في تعجيل العصر، والنسائي ١٠ / ٢٥٤ في المواقيت، باب التشديد في تأخير العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (١٥٣)، وأحمد (٣/١٤٩) قال: حدثنا إسحاق بن عيسى. وفي (٣/١٨٥) قال: قرأت على عبد الرحمن. وأبو داود. (٤١٣) قال: حدثنا القعنبي. وابن خزيمة (٣٣٣) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب.\nأربعتهم - إسحاق، وعبد الرحمن، والقعنبي، وابن وهب - عن مالك.\n٢- وأخرجه أحمد (٣/١٠٢) قال: حدثنا محمد بن فضيل، قال: حدثنا محمد بن إسحاق.\n٣- وأخرجه مسلم (٢/١١٠) قال: حدثنا يحيى بن أيوب، ومحمد بن الصباح، وقتيبة، وابن حجر. والترمذي (١٦٠)، والنسائي (١/٢٥٤) وفي الكبرى (١٤١٣)، وابن خزيمة (٣٣٣) .\nثلاثتهم - الترمذي، والنسائي، وابن خزيمة - عن علي بن حجر.\nأربعتهم - يحيى، ومحمد، وقتيبة، وابن حجر - قالوا: حدثنا إسماعيل بن جعفر.\n٤- وأخرجه ابن خزيمة (٣٣٤) قال: حدثنا محمد بن عبد الله بن بزيع، قال: حدثنا عبد الرحمن بن عثمان البكراوي، وفيه أيضا قال ابن خزيمة: سمعت محمد بن المثنى، عن محمد بن جعفر.\nكلاهما - البكراوي، وابن جعفر - عن شعبة.\nأربعتهم - مالك، وابن إسحاق، وإسماعيل، وشعبة - عن العلاء، فذكره.\nوعن حفص بن عبيد الله بن أنس، قال: سمعت أنس بن مالك يقول: قال رسول الله -ﷺ- «ألا أخبركم بصلاة المنافق، يدع العصر» .\nأخرجه أحمد (٣/٢٤٧) قال: حدثنا هارون، قال: قال ابن وهب: وحدثني أسامة بن زيد، أن حفص بن عبيد الله حدثه، فذكره.","vol":"5","page":266},{"text":"<span data-type=\"title\" id=toc-662>الفرع السادس: في تحويل الصلاة عن وقتها</span>\n٣٣٥١ - (خ م) عبد الله بن مسعود - ﵁ - قال: «ما رأيتُ رسولَ الله - ﷺ- صلى صلاة لغير ميقاتها إلا صلاتين: جمعَ بين المغرب والعشاء بجمع، وصلى الفجر يومئذ قبل ميقاتها» . أخرجه البخاري ومسلم.\nوفي رواية للبخاري عن عبد الرحمن بن يزيد، قال: «حجَّ ابنُ مسعود، فأتينا المزدلِفَةَ حين الأذان بالعتَمة، أو قريبًا من ذلك، فأمر رجلًا فأذَّن، ثم أَقام، ثم صلى المغرب، وصلَّى بعدها ركعتين، ثم دعا بعَشَاء فتَعَشَّى، ثم أمره فأذَّن وأقام، ثم صلى العِشاء ركعتين، فلما كان حين طلع الفجرُ، قال: إن النبيَّ - ﷺ- كان لا يُصلِّي هذه الساعةَ إلا هذه الصلاة، في هذا المكان، في هذا اليوم. قال عبد الله: هما صلاتان تحوَّلان عن وقتهما: صلاةُ المغرب بعد ما يأتي الناس، والفجرُ حين يبزغ الفجر، قال: رأيت رسولَ الله - ﷺ- يفْعَلُه» .\nوفي أخرى له، قال: قدمنا جمْعًا، فصلَّى الصلاتين، كلَّ صلاة وحدَها بأذان وإقامة، وتعَشَّى بينهما، ثم صلى الفجر حين طلع الفجر، قائل يقول: طلع وقائل يقول: لم يطلع، ثم قال: إن رسول الله - ﷺ- قال: «إن هاتين الصلاتين حُوِّلَتا عن وقتهما في هذا المكان: المغرب والعشاءَ، ولا يَقْدَمُ الناسُ ⦗٢٦٨⦘ جمعًا حتى يُعْتِموا، وصلاة الفجر هذه الساعةَ، ثم وقف حتى أسْفرَ، ثم قال: لو أَن أمير المؤمنين - يعني عثمان - أفاض الآن أصابَ السُّنَّةَ فما أدري: أقولُه كان أسرَعَ، أم دَفْعُ عثمان؟ فلما يزل يُلَبِّي حتى رَمى جمْرةَ العَقَبَةِ [يوم النحر]» (١) .\n_________\n(١) رواه البخاري ٣ / ٤١٨ و٤١٩ في الحج، باب من أذن وأقام لكل واحدة منهما، وباب من يصلي الفجر بجمع، ومسلم رقم (١٢٨٩) في الحج، باب استحباب التغليس بصلاة الصبح يوم النحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح، أخرجه الحميدي (١١٤) قال: حدثنا سفيان. وأحمد (١ / ٣٨٤) (٣٦٣٧) و(١ / ٤٣٤) (٤١٣٨) قال: حدثنا أبو معاوية. وفي (١ / ٤٢٦) (٤٠٤٦) قال: حدثنا أبو معاوية، وابن نمير. وفي (١/٤٣٤) (٤١٣٧) قال: حدثنا عبد الرحمن، عن سفيان. والبخاري (٢/٢٠٣) قال: حدثنا عمر بن حفص عن غياث، قال: حدثنا أبي. ومسلم (٤/٧٦) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وأبو كريب، جميعا عن أبي معاوية. (ح) وحدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، جميعا عن جرير. وأبو داود (١٩٣٤) قال: حدثنا مُسَدَّد، أن عبد الواحد بن زياد، وأبو عوانة، وأبا معاوية، حدثوهم. والنسائي (١/٢٩١) . وفي الكبرى (١٤٩٥) قال: أخبرنا قتيبة، قال: حدثنا سفيان. وفي (٥/٢٥٤) قال: أخبرنا إسماعيل بن مسعود، عن خالد، عن شعبة. وفي ٥/٢٦٠ قال: أخبرنا القاسم بن زكريا، قال: حدثنا مصعب بن المقدام عن داود. وفي (٥/٢٦٢) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو معاوية. وابن خزيمة (٢٨٥٤) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير.\nتسعتهم - سفيان بن عيينة، وأبو معاوية، وابن نمير، وحفص بن غياث، وجرير، وعبد الواحد بن زياد، وأبو عوانة، وشعبة، وداود - عن الأعمش عن عمارة بن عمير، عن عبد الرحمن بن يزيد، فذكره.\n١- رواية شعبة مختصرة على: «كان رسول الله - ﷺ - يُصَلِّي الصَّلاةَ لِوَقْتِها إلاَّ بِجَمْع وَعَرَفَات» .\n٢- ورواية داود الطائي مختصرة على: «أنَّ النَّبِيَّ - ﷺ - جَمَعَ بَيْنَ المَغْرِبِ وَالْعِشَاءِ بِجَمْع» .\n٣- صرح الأعمش بالتحديث في رواية حفص بن غياث عنه، عند البخاري.","vol":"5","page":267},{"text":"<span data-type=\"title\" id=toc-663>الفصل الثالث: في الأذان والإقامة</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-664>الفرع الأول: في بدء الأذان وكيفيته</span>\n٣٣٥٢ - (خ م ت س) عبد الله بن عمر ﵄ - قال: «كان المسلمون حين قَدِموا المدينة يجْتَمِعون، فيَتَحَيَّنُونَ للصلاة، وليس يُنادي بها أحد، فتكلموا يومًا في ذلك، فقال بعضهم: اتَّخِذوا ناقوسًا مثل ناقوس النصارى، وقال بعضهم: قَرْنًا مثل قرْنِ اليهود، فقال عمر: ⦗٢٦٩⦘ أوَلا تَبْعثُون رجلًا ينادي بالصلاة؟ فقال رسول الله - ﷺ-: يا بلال، قُمْ فنادِ بالصلاة» . أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيتَحَيَّنُون) قد تقدَّم ذِكر التحيُّن، وهو طلب الحين والوقت، وقد جاء في كتب الغريب «يتَحَسَّبون» بالسين والباء، ومعناه: يتعرَّفون ويتوخَّون وقت الصلاة ويطلبونه.\n_________\n(١) رواه البخاري ٢ / ٦٥ في الأذان، باب بدء الأذان، ومسلم رقم (٣٧٧) في الصلاة، باب بدء الأذان، والترمذي رقم (١٩٠) في الصلاة، باب بدء الأذان، والنسائي ٢ / ٢ في الأذان، باب بدء الأذان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٤٨) (٦٣٥٧) قال: حدثنا عبد الرزاق، وابن بكر. والبخاري (١/١٥٧) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق. ومسلم (٢/٢) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: حدثنا محمد بن بكر (ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق (ح) وحدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد. والترمذي (١٩٠) قال: حدثنا أبو بكر بن أبي النضر، قال: حدثنا حجاج بن محمد. والنسائي (٢/٢)، وفي الكبرى (١٥٠٧) قال: أخبرني محمد بن إسماعيل بن إبراهيم بن عُلَيَّة - قاضي دمشق - وإبراهيم بن الحسن المِصِّيصِيّ، قالا: حدثنا حجاج. وابن خزيمة (٣٦١) قال: حدثنا الحسن بن محمد، وأحمد بن منصور الرمادي، قالا: حدثنا حجاج بن محمد (ح) وحدثنا عبد الله بن إسحاق الجَوْهَرِي، قالا: حدثنا أبو عاصم (ح) وحدثنا محمد بن الحسن بن تسنيم، قال: حدثنا محمد بن بكر.\nأربعتهم - عبد الرزاق، ومحمد بن بكر، وحجاج بن محمد، وأبو عاصم - عن ابن جريج، قال: أخبرني نافع، فذكره.","vol":"5","page":268},{"text":"٣٣٥٣ - (د) أبو عمير بن أنس - ﵀ - عن عمومة له من الأنصار قال: «اهْتَمَّ رسولُ الله - ﷺ- للصلاة كيف يجمع الناسَ لها؟ فقيل انصبْ راية عند حضور الصلاة، فإذا رأوها آذَنَ بعضهم بعضًا، فلم يُعجِبُه ذلك، فذُكرَ له القُنْعُ - وهو شَبُّورُ اليهود - فلم يعجبه ذلك، فقال: هو من أمر اليهود، فذُكِرَ له النَّاقوسُ، فقال: هو من أمر النصارى، فانصرف عبد الله بن زيد الأنصاري، وهو مهْتمٌّ لِهمِّ رسولِ الله - ﷺ- فأُرِي الأذان في منامه، فَغَدا على رسولِ الله - ﷺ- فأخبره، فقال: يا رسول الله، إنِّي لبَيْنَ نائم ويقظانَ، إذْ أتاني آتٍ فأراني الأذان، وكان عمر بن الخطاب قد ⦗٢٧٠⦘ رآه قبل ذلك فكتمه عشرين يومًا، ثم أخبر رسولَ الله - ﷺ-، فقال له: ما منعك أن تُخْبِرَنا؟ فقال: سبَقني عبد الله بن زيد، فاسْتَحييتُ، فقال رسولُ الله - ﷺ-، قُمّ يا بلال، فانظرُ ما يأمُرُكَ به عبد الله بن زيد فافعلْ، فأذَّنَ بلال، قال بعضهم: إن الأنصار تزعم: لولا أن عبد الله بن زيد كان يومئذ مريضًا لجعله رسولُ الله -ﷺ- مؤذِّنًا» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القُنع): قد فُسِّرَ في الحديث: أنه الشَّبُّور، والشَّبُّور: هو البوق.\nقال الهروي: وذكر بعضهم: أنه «القثع» بالثاء المثلثة، عن أبي عمرو الزاهد، قال حكيته للأزهري، فقال: هذا باطل.\nقال الخطابي: رُوي مرة القنع، بالنون الساكنة، ومرة بالباء المفتوحة، قال: وقد سألت عنه غير واحد من أهل اللغة، فلم يثبتوه على واحد من الوجهين، فإن كانت الرواية في «القنع» بالنون صحيحة فلا أُراه سُمِّيَ إلا لإقناع الصوت وهو رفعه. يقال: أقنع الرجلُ صوتَه، وأقنع رأسه: إذا رفعه. وأما «القبَع» بالباء المفتوحة: فلا أحسبه سُمِّيَ قَبَعًا إلا لأنه لا يقبع صاحبه: أي يستره. يقال قبع الرجل رأسه في جيبه: إذا أدخله فيه، قال: وسمعت أبا عمرو يقوله بالثاء المثلثة، ولم أسمعه من غيره - يعني: البوق. قال ⦗٢٧١⦘ الخطابي: وهو أصح الوجوه. قال: وقد روي «القتع» بتاء بنقطتين من فوق، قال: وهو دود يكون في الخشب، الواحدة: قَتَعة، قال: ومدار هذا الحرف على هشيم، وكان كثير اللحن والتحريف على جلالة محلِّه في الحديث.\n_________\n(١) رقم (٤٩٨) في الصلاة، باب بدء الأذان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه أبو داود (٤٩٨) حدثنا عباد بن موسى الختلة، وزياد بن أيوب، وحديث عباد أتم قالا: ثنا هشيم عن أبي بشر قال: زياد أخبرنا أبو بشر عن أبي عمير بن أنس عن عمومة له من الأنصار قال: فذكره.","vol":"5","page":269},{"text":"٣٣٥٤ - (ط) يحيى بن سعيد - ﵀ - «أن النبي - ﷺ- أراد أن يتَّخِذَ خشَبَتَيّنِ (١)، يضرب بهما ليجتمع الناس للصلاة، فأُرِيَ عبد الله بن زيد الأنصاري خشَبَتَيّنِ في النَّوم، فقال: إن هاتين لَنَحْوٌ مما يريد رسول الله - ﷺ-، يجعل للإعلام بالصلاة، فقيل له في النوم: أفلا تؤذِّن للصلاة؟ فأتى رسولَ الله - ﷺ- فذكر ذلك له، فأمر رسول الله بالأذان» أخرجه الموطأ (٢) .\n_________\n(١) هما الناقوس، وهو خشبة طويلة تضرب بخشبة أصغر منها، فيخرج منهما صوت.\n(٢) ١ / ٦٧ في الصلاة، باب ما جاء في النداء للصلاة مرسلًا، ولكن يشهد له من جهة المعنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (١/١٩٥) عن مالك عن يحيى بن سعيد أنه قال، فذكره.","vol":"5","page":271},{"text":"٣٣٥٥ - (د) عبد الرحمن بن أبي ليلى - ﵀ - قال: «أُحِيلَتِ الصلاةُ ثلاثةَ أحوال، قال: وحدَّثنا أصحابُنا: أن رسول الله -ﷺ- قال: لقد أعجبَني أن تكونَ صلاة المسلمين - أو قال المؤمنين - واحدة، حتى لقد همَمتُ أن أَبُثَّ رجالًا في الدُّور ينادُونَ الناس بحين الصلاة، حتى هممتُ أن آمرَ رجالًا يقومون على الآطام ينادون المسلمين بحين الصلاةِ، حتى نَقَسُوا أو كادُوا أن يَنْقُسوا، فجاء رجل من الأنصار، فقال: يا رسول الله إني لمَّا رجعتُ- لِمَا رأيتُ من اهتمامك - رأيتُ رجلًا كأنَّ عليه ثوبين ⦗٢٧٢⦘ أخضرين، فقام على المسجد فأذَّن، ثم قعد قعْدة، ثم قام، فقال مثلها، إلا أنَّهُ يقول: قد قامت الصلاة، ولولا أن يقولَ الناس - وقال ابن المثنى: أن تقولوا - لقُلْتُ: إني كنت يقظانًا غير نائم، فقال رسول الله - ﷺ- وفي رواية ابن المثنى (١): لقد أراك الله خيرًا - ولم يقل عمرو (٢) في روايته: لقد أراك الله خيرًا - فمُرْ بلالًا فلْيُؤذِّنْ، قال: فقال عمر: أمَا إني قد رأيتُ مثل الذي رأى، ولكنِّي لما سُبِقْتُ استحْييتُ» .\nقال: وحدثنا أصحابنا (٣) قال: «كان الرجل إذا جاء يسألُ فيُخْبَرُ بما سُبِقَ من صلاته، وإنهم قاموا مع رسول الله - ﷺ-: «مرة بين قائم وقاعد وراكع وقائم، ومُصلٍّ مع رسول الله - ﷺ- قال ابن المثنى: قال عمرو: ⦗٢٧٣⦘ وحدَّثني بها حُصين عن ابن أبي ليلى، حتى جاء معاذ - قال شعبة: وقد سمعتها من حصين، فقال: لا أُراه على حالٍ - إلى قوله: كذلك فافعَلُوا» . قال أبو داود: ثم رجعتُ إلى حديث عمرو بن مرزوق، قال: «فجاء معاذ، فأشاروا إليه - قال شعبة: وهذه سمعتُها من حُصيْن - قال: فقال معاذ، لا أُراه على حال إلا كنتُ عليها، قال: فقال: إن مُعاذًا قد سَنَّ لكمُ سُنَّةَ كذلك فافعلوا» .\nقال: وحدثنا أصحابنا: «أَن رسول الله - ﷺ- لما قَدِمَ المدينة أمرهم بصيام ثلاثة أيام، ثم أُنزِلَ رمضانُ، وكانوا قومًا لم يتعَوَّدُوا الصيام، وكان الصيام عليهم شديدًا، فكان من لم يَصُمْ أطعمَ مسكينًا، فنزلت هذه الآية: ﴿فَمَنْ شَهِدَ مَنْكُمُ الشَّهْرَ فلْيَصُمهُ﴾ [البقرة: ١٨٥] فكانت الرُّخصةُ للمريض والمسافر، فأمروا بالصيام» . قال: وحدثنا أصحابنا، قال: وكان الرجل إذا أفطرَ، فنامَ قبلَ أن يأكلَ لم يأكلْ حتى يصبحَ، قال فجاء عمر، فأراد امرأتَه، فقالت: إنِّي قد نمتُ، فظنَّ أنها تعْتَلُّ، فأتاها، فجاء رجل من الأنصار، فأراد طعامًا فقالوا: حتى نُسخِّنَ لك شيئًا، فنام، فلما أصبَحوا أُنزلت عليهم هذه الآية ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى نِسَائِكُمْ﴾ [البقرة: ١٨٧] .\nوفي رواية، قال ابن أبي ليلى: عن معاذ بن جبل (٤)، قال: «أُحِيلَتِ ⦗٢٧٤⦘ الصلاة ثلاثة أحوال وأُحِيلَ الصِّيامُ ثلاثة أحوال» وساقَ نصْرُ بن المهاجر (٥) الحديث بطوله.\nواقتصَّ أبو موسى محمد بن المثنى قصةَ صلاتهم نحو بيت المقدس قط. قال: الحال الثالث: أن رسولَ الله - ﷺ- قدِمَ المدينة، فصلى بهم نحو بيت المقدس ثلاثة عشر شهرًا، وأنزل الله ﷿ هذه الآية: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ في السَّماءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ المَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ﴾ [البقرة: ١٤٤] . فوَجَّههُ الله إلى الكعبة» وتم حديثه، وسمَّى نصر صاحبَ الرُّؤيا، فقال: «فجاء عبد الله بن زيد: رجل من الأنصار» وقال فيه: «فاستقبل القبلة، قال: الله أكبر، الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، مرتين، حيَّ على الصلاة، مرتين، حيَّ على الفلاح مرتين، الله أكبر، الله أكبر لا إله إلا الله، ثم أمهَلَ هُنيْهَةً، ثم قام: فقال مثلها إلا أنه زاد - بعدما قال حي على الفلاح - قد قامت الصلاة قد قامت الصلاة، قال رسولُ الله -ﷺ ⦗٢٧٥⦘ لَقِّنْها بلالًا، فأذَّن بها بلال. وقال (٦) في الصوم: قال (٧): فإن رسول الله - ﷺ- كان يصوم ثلاثةَ أيام من كل شهر، ويصوم يومَ عاشوراء، فأنزل الله ﴿كُتِبَ عَلَيْكُمُ الصِّيَامُ كما كُتِبَ على الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ. أيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَريضًا أو عَلى سَفَرٍ فَعِدَّةٌ مِنْ أيَّامٍ أُخَرَ وَعلى الَّذِينَ يُطِيقُونَهُ فِدَيةٌ طَعَامُ مِسْكِين﴾ [البقرة: ١٨٣، ١٨٤] فكان من شاء أن يصومَ صام، ومن شاء أن يُفْطِرَ وَيُطْعِمَ كلَّ يوم مسكينًا أجزأهُ ذلك، فهذا حَوْل، فأنزل الله تعالى: ﴿شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ القُرآنُ هُدىً لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الهُدَى وَالفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَليَصُمْهُ ومن كانَ مَرِيضًا أوْ على سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ [البقرة: ١٨٥] فثبت الصيام على من شَهِدَ الشهر، وعلى المسافر أن يَقْضيَ، وثبتَ الطعام للشيخ الكبير والعجوز اللَّذينِ لا يستطيعان الصوم، وجاء صِرمَةُ [بن قيس] (٨) وقد عَمِلَ يومه ...» وساق الحديث. أخرجه أبو داود.\nوأخرج الترمذي طرَفًا، قال عبد الرحمن بن أبي ليلى: «إن عبد الله بن زيد رأى الأذان في المنام» وفي رواية، قال: حدثنا أصحاب محمد - ﷺ-: «أن عبد الله بن زيد رأى الأذان في المنام» .\nقال الترمذي: وهذه أصح من الأولى، لأن عبد الرحمن لم يسمع من ⦗٢٧٦⦘ عبد الله. وحيث أخرج الترمذي منه هذا القدر لم نُعْلمْ عليه علامته، وإن كان قد وافق أبا داود في هذا الطرف (٩) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُحِيلت): أي نُقلت من حال إلى حال.\n(الآطام): جمع أُطُم، وهو بناء مرتفع. والآطام بالمدينة: حُصُون كانت لأهلها.\n(نَقَسُوا): أي ضربوا بالناقوس. والناقوس: الخشبة التي للنصارى يضربون بها أوقات الصلاة.\n(الرَّفَث): الجماع، ومكالمة النساء في معناه. وقيل: هو كلمة جامعة لكل ما يريده الرجل من المرأة.\n(الله أكبر): قيل معناه: الله الكبير، فوضع أفْعَلْ موضع فعيل، وذلك في العربية كثير، وقيل: معناه: الله أكبر من كل شيء، وفيه نظر، وقيل: معناه: الله أكبر من أن يُدْرَكَ كُنه كِبريائه، فحذفت «من» لوضوح معناها، ولأنها صلة لـ «أفعل» و«أفعل خبر»، والأخبار لا ينكر الحذف منها، وقيل: معنى: الله أكبر: [الله] كبير.\nقال الهروي: قال أبو بكر: عَوَامُّ الناس يضمون راء أكبر. وكان ⦗٢٧٧⦘ أبو العباس يقول: الله أكبر، الله أكبر، ويحتج بأن الأذان سُمع موقوفًا غير مُعْرَب في مقاطعه، كقولهم: «حي على الصلاةْ، حي على الصلاةْ» قال: والأصل فيه: الله أكبر، الله أكبر - بتسكين الراء - فحوِّلت فتحة الألف من «الله» إلى الراء، وهذا قول الهروي فيما حكاه. وهو كما تراه.\n(حي على الصلاة، حي على الفلاح): «حي» بمعنى: هَلُمَّ وأقْبِلْ، وهي اسم لفعل الأمر. والفلاح: الفوز. وقيل البقاء.\n_________\n(١) في نسخ أبي داود المطبوعة: وقال ابن المثنى.\n(٢) هو عمرو بن مرزوق أحد الرواة.\n(٣) قال المنذري في \" مختصر سنن أبي داود \": إن أراد الصحابة فهو قد سمع من جماعة من الصحابة، فيكون الحديث مسندًا، وإلا فهو مرسل. اهـ. وقال الزيلعي في \" نصب الراية \" ١ / ٢٦٧ قلت: أراد به الصحابة، صرح بذلك ابن أبي شيبة في \" مصنفه \" فقال: حدثنا وكيع، حدثنا الأعمش، عن عمرو بن مرة عن عبد الرحمن بن أبي ليلى قال: حدثنا أصحاب محمد ﷺ أن عبد الله بن زيد الأنصاري جاء إلى النبي ﷺ فقال: يا رسول الله، رأيت في المنام كأن رجلًا قام وعليه بردان أخضران، فقام على حائط فأذن مثنى مثنى، وأقام مثنى مثنى. اهـ. وقال: وأخرجه البيهقي في \" سننه \" عن وكيع به. اهـ. وقال ابن التركماني: قلت: الطريق الذي ذكره البيهقي رجاله على شرط الصحيح، وقد صرح فيه أن ابن أبي ليلى بأن أصحاب محمد ﷺ حدثوه، فهو متصل لما عرف من مذاهب أهل السنة في عدالة الصحابة ﵃، وأن جهالة الاسم غير ضارة.\n(٤) قال الزيعلي في \" نصب الراية \": قال البيهقي في \" المعرفة \" حديث عبد الرحمن بن أبي ليلى قد ⦗٢٧٤⦘ اختلف عليه فيه، فروي عنه عن عبد الله بن زيد، وروي عنه عن معاذ بن جبل، وروي عنه قال: حدثنا أصحاب محمد. قال ابن خزيمة: عبد الرحمن بن أبي ليلى لم يسمع من معاذ ولا من عبد الله بن زيد، وقال محمد بن إسحاق: لم يسمع منهما ولا من بلال، فإن معاذًا توفي في طاعون عمواس سنة ثماني عشرة، وبلال توفي بدمشق سنة عشرين، وعبد الرحمن بن أبي ليلى ولد لست بقين من خلافة عمر، وكذلك قاله الواقدي ومصعب الزبيري فثبت انقطاع حديثه. أقول: ولكن يشهد له معنى الرواية التي قبل هذه: وانظر التعليق عليها.\n(٥) شيخ لأبي داود.\n(٦) أي نصر بن المهاجر بسنده.\n(٧) أي معاذ بن جبل ﵁.\n(٨) هو صحابي، وقد اختلف في اسمه، والراجح فيه: أبو قيس صرمة بن أبي أنس قيس ...، وانظر حديثه في تفسير الطبراني رقم (٢٩٣٩) .\n(٩) أبو داود رقم (٥٠٦) و(٥٠٧) في الصلاة، باب بدء الأذان، والترمذي رقم (١٩٤) في الصلاة، باب ما جاء أن الإقامة مثنى مثنى، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٤٦ من حديث ابن أبي ليلى عن معاذ بن جبل ﵁، وهو حديث صحيح بشواهده وطرقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٣٣) قال: حدثنا عبد الصمد. قال: حدثنا عبد العزيز، يعني ابن مسلم. قال: حدثنا الحصين. وفي (٥/٢٤٦) قال: حدثنا يونس. قال: حدثنا فليح عن زيد بن أبي أنيسة، عن عمرو بن مرة (ح) وحدثنا أبو النضر. قال: حدثنا المسعودي. (ح) ويزيد بن هارون. قال: أخبرنا المسعودي، قال أبو النضر في حديثه: حدثني عمرو بن مرة. وأبو داود (٥٠٧) قال: حدثنا محمد بن المثنى، عن أبي داود (ح) وحدثنا نصر بن المهاجر. قال: حدثنا يزيد بن هارون، عن المسعودي، عن عمرو بن مرة. وابن خزيمة (٣٨١) قال: حدثنا زياد بن أيوب، قال: حدثنا يزيد بن هارون. قال: أخبرنا المسعودي (ح) وحدثنا زياد أيضا. قال: حدثنا عاصم، يعني ابن علي، قال: حدثنا المسعودي، عن عمرو بن مرة. (ح) وحدثنا الحسن بن يونس بن مهران الزيات. قال: حدثنا الأسود بن عامر، عن الأعمش، عن عمرو بن مرة.\nكلاهما - الحصين، عمرو بن مرة - عن عبد الرحمن بن أبي ليلى، فذكره.\n- وأخرجه أبو داود (٥٠٦) قال: حدثنا عمرو بن مرزوق (ح) وحدثنا ابن المثنى. قال: حدثنا محمد بن جعفر. وابن خزيمة (٣٨٣) قال: حدثناه بُندار. قال: حدثنا محمد بن جعفر.\nكلاهما - عمرو بن مرزوق، ومحمد بن جعفر - عن شعبة، عن عمرو بن مرة. قال: سمعت ابن أبي ليلى، قال: أحيلت الصلاة ثلاثة أحوال. قال: وحدثنا أصحابنا أن رسول الله - ﷺ - قال: فذكره. (ولم يسم أحدا منهم) .\n- في رواية ابن خزيمة قال عمرو بن مرة: حدثني بهذا حصين عن ابن أبي ليلى. قال شعبة: وقد سمعته من حصين، عن ابن أبي ليلى.\n- وأخرجه ابن خزيمة (٣٨٤) قال: وحدثناه يوسف بن موسى. قال: حدثنا جرير، عن الأعمش، عن عمرو بن مرة. فقال: عن عبد الرحمن بن أبي ليلى، عن رجل، فذكره. (ولم يسم الرجل) .\n- وأخرجه ابن خزيمة (٣٨٢) قال: حدثنا المخزومي. قال: حدثنا سفيان. عن حصين. (ح) وحدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن عمرو بن مرة وحصين بن عبد الرحمن، وفي (٣٨٣) قال: حدثناه هارون بن إسحاق الهمداني. قال: حدثنا ابن فضيل، عن الأعمش، عن عمرو بن مرة.\nكلاهما - حصين، عمرو بن مرة - عن عبد الرحمن بن أبي ليلى، فذكره مرسلا (ليس فيه معاذ) .","vol":"5","page":271},{"text":"٣٣٥٦ - (د ت) عبد الله بن زيد - ﵁ - قال: «لمَّا أمر رسول الله -ﷺ- بالناقوس يُعْمَلُ ليُضْرَبَ به للنَّاس لجمع الصلاة، طاف بي وأنا نائم رجل يحمل ناقوسًا في يده، فقلت: يا عبد الله، أتبيعُ النَّاقوس؟ قال: وما تصنع به؟ قلت: ندْعو به إلى الصلاة، قال: أفلا أدُلُّكَ على ما هو خير من ذلك؟ فقلت له: بلى، فقال: تقول: الله أكبر الله أكبر، الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، الله أكبر الله أكبر، لا إله إلا الله، قال: ثم اسْتَأخَرَ عنِّي غيرَ بعيد، ثم قال: تقول إذا أقمت الصلاة: الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، حي على الصلاة حي على الفلاح، قد قامت الصلاة، قد قامت الصلاة، الله أكبر الله أكبر ⦗٢٧٨⦘ لا إله إلا الله، فلما أصبَحْتُ أتيتُ رسول الله - ﷺ-، فأخبرتُه بما رأيتُ، فقال: إنها لرؤيا حقّ إن شاء الله، فقُمْ مع بلال، فألقِ عليه ما رأيت، فليُؤذِّن به فإنه أندَى صوتًا منك، فقمت مع بلال، فجعلتُ أُلقِيهِ عليه، ويؤذِّنُ به» قال: فسمع بذلك عمر بن الخطاب وهو في بيته، فخرج يجرُّ رداءه، يقول: يا رسول الله، والذي بعثك بالحق، لقد رأيتُ مثل ما أُري، فقال رسول الله -ﷺ- فلِلَّهِ الحمد.\nقال أبو داود: قال فيه ابن إسحاق عن الزهري: «الله أكبر الله أكبر الله أكبر الله أكبر» فقال معمَر ويونس عن الزهري: «الله أكبر الله أكبر» لم يُثَنِّيا.\nوفي أخرى، قال: «أراد النبيُّ - ﷺ- في الأذان أشياء، لم يصنَعْ منها شيئًا، قال فرأى عبد الله بن زيد الأذان في المنام فأتى النبيَّ - ﷺ- فأخبره، فقال: ألقِه على بلال. فألقَاهُ عليه، فأذَّنَ، فقال عبد الله: أنا رأَيتُه، وأَنا كنت أُريدهُ، قال: فأقمِ أَنت» .\nوأخرجه الترمذي عن عبد الله بن زيد، قال: «لمَّا أصبحنا أتيتُ رسول الله -ﷺ- فأخبرتُه بالرؤيا، فقال: إن هذه لرؤيا حقّ، فقم مع بلال، فإنه أندَى، وأمدُّ صوتًا منك، فألق عليه ما قيل لك، وليُنادِ بذلك، قال: فلما سمع عمر بن الخطاب نداء بلال بالصلاة، خرج إلى رسول الله - ﷺ- وهو يجُرُّ إزاره، وهو يقول: يا رسول الله، والذي بعثك بالحق ⦗٢٧٩⦘ لقد رأيتُ مثلَ الذي قال، فقالَ رسولُ الله - ﷺ-: فلله الحمد» فذلك أثْبتُ.\nقال الترمذي. وقد روى هذا الحديث إبراهيم بن سعد عن محمد بن إسحاق أتمَّ من هذا الحديث وأطول، وذكر قصة الأذان مَثْنى مَثْنى، والإقامة مرة. وله في أخرى، قال: «كان أذان رسول الله - ﷺ- شَفعًا شَفعًا، في الأذان والإقامة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَفعًا ووِترًا): الشَّفْعُ: الزوج، والوِتْرُ: الفَردُ. أراد: أن الأذان مثنى مثنى، وأن الإقامة فَرد فرد. قال الخطابي في حديث عبد الله بن زيد: رُوي هذا الحديث بأسانيد مختلفة، وهذا الإسناد أصحها، وفيه: أنه «ثنَّى الأذان، وأفرد الإقامة» قال: وهو مذهب أكثر علماء الأمصار، وبه جرى العمل في الحرمين والحجاز، وبلاد الشام، واليمن، وديار مصر، ونواحي المغرب، إلى أقصى هَجَر من بلاد الإسلام، وهو قول الحسن ومكحول والزهري ومالك والأوزاعي والشافعي وأحمد وإسحاق وغيرهم. قال: ولم يزل وُلْدُ أبي محذورة - وهم الذين يَلُون الأذان بمكة - يُفرِدون الإقامة، ⦗٢٨٠⦘ ويحكونه عن جَدِّهم. قال: وكان سفيان الثوري وأصحاب الرأي يرون الأذان والإقامة مثنى مثنى.\nوقوله (طاف بي): يريد: الطيف الذي يراه النائم.\n_________\n(١) رواه أبو داود رقم (٤٩٩) في الصلاة، باب كيف الأذان، والترمذي رقم (١٨٩) في الصلاة، باب ما جاء في بدء الأذان، وهو حديث صحيح، صححه البخاري، وابن خزيمة، والترمذي، والنووي وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٤٣) والدارمي (١١٩١) قال: أخبرنا محمد بن يحيى. والبخاري في خلق أفعال العباد (٢٤) قال: حدثنا عبد الله بن محمد. وأبو داود (٤٩٩) قال: حدثنا محمد بن منصور الطوسي. وابن خزيمة (٣٧١) قال حدثنا محمد بن يحيى. أربعتهم - أحمد، ومحمد بن يحيى، وعبد الله بن محمد، ومحمد بن منصور - عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي.\n٢- وأخرجه الدارمي (١١٩٠) قال: أخبرنا محمد بن حميد، قال: حدثنا سلمة.\n٣- وأخرجه البخاري في خلق أفعال العباد (٢٤) . وابن ماجه (٧٠٦) كلاهما عن أبي عبيد، محمد بن عُبيد ابن ميمون المدني، قال: حدثنا محمد بن سلمة الحراني.\n٤- وأخرجه الترمذي (١٨٩) . وابن خزيمة (٣٦٣) قالا: حدثنا سعيد بن يحيى بن سعيد الأموي، قال: حدثنا أبي.\nأربعتهم - إبراهيم بن سعد، وسلمة، ومحمد بن سلمة، ويحيى بن سعيد - عن محمد بن إسحاق، عن محمد بن إبراهيم بن الحارث التيمي، عن محمد بن عبد الله بن زيد، فذكره.","vol":"5","page":277},{"text":"٣٣٥٧ - (خ م د ت س) أنس بن مالك - ﵁ - قال: «لمَّا كثُرَ الناسُ ذَكَرُوا أن يُعلِمُوا (١)، وقْتَ الصلاة بشيء يعرفونه، فذكروا أن يُنَوِّرُوا نارًا، أو يضْرِبُوا ناقوسًا، فأمر رسولُ الله - ﷺ- بلالًا أن يَشْفَعَ الأذان وأن يُوتِرَ الإقامة» . وفي رواية «وأن يُوتِرَ الإقامة، إلا الإقامة (٢)» .\nأخرجه البخاري ومسلم وأبو داود، وأخرج الترمذي والنسائي المسند منه فقط (٣) .\n_________\n(١) أي يجعلوا له علامة يعرف بها.\n(٢) المراد بالمثبت: جميع الألفاظ المشروعة عند القيام إلى الصلاة، والمراد بالمنفي خصوص قوله: قد قامت الصلاة.\n(٣) رواه البخاري ٢ / ٦٤ و٦٥ في الأذان، باب الأذان مثنى مثنى، وباب الإقامة واحدة إلا قوله: قد قامت الصلاة، وفي الأنبياء، باب ذكر بني إسرائيل، ومسلم رقم (٣٧٨) في الصلاة، باب الأمر بشفع الأذان وإيتار الإقامة، وأبو داود رقم (٥٠٨) في الصلاة، باب في الإقامة، والترمذي رقم (١٩٣) في الصلاة، باب ما جاء في إفراد الإقامة، والنسائي ٢ / ٣ في الأذان، باب تثنية الأذان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٠٣) قال: حدثنا عبد الوهاب. والدارمي (١١٩٧)، والبخاري (١/١٥٧) قالا: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن سماك بن عطية. ومسلم (٢/٣) قال: حدثني عبيد الله بن عُمر القواريري، قال: حدثنا عبد الوارث بن سعيد، وعبد الوهاب بن عبد المجيد. وأبو داود (٥٠٨) قال: حدثنا سليمان بن حرب، وعبد الرحمن بن المبارك، قالا: حدثنا حماد، عن سماك بن عطية. (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا وهيب. والنسائي (٢/٣) وفي الكبرى (١٥٠٨) قال: أخبرنا قتيبة ابن سعيد، قال: حدثنا عبد الوهاب. وابن خزيمة (٣٦٦) قال: حدثنا بشر بن هلال، قال حدثنا عبد الوارث، يعني ابن سعيد (ح) وحدثنا بُندار، قال: حدثنا عبد الوهاب. وفي (٣٧٦) قال: حدثنا محمد بن معمر القيسي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، قال: حدثنا سماك بن عطية. أربعتهم -عبد الوهاب، وسماك بن عطية، وعبد الوارث، ووهيب - عن أيوب السختياني.\n٢- وأخرجه أحمد (٣/١٨٩) قال: حدثنا إسماعيل. والدارمي (١١٩٦) قال: أخبرنا أبو الوليد الطيالسي، وعفان، قالا: حدثنا شعبة. وفي (١١٩٨) قال: أخبرنا محمد بن يوسف، عن سفيان. والبخاري (١/١٥٧) و(٤/٢٠٦) قال: حدثنا عمران بن ميسرة، قال: حدثنا عبد الوارث. وفي (١/١٥٧) قال: حدثنا محمد، هو ابن سلاَّم، قال: أخبرنا عبد الوهاب. وفي (١/١٥٨) قال: حدثنا علي بن عبد الله، قال: حدثنا إسماعيل بن إبراهيم. ومسلم (٢/٢) قال: حدثنا خلف بن هشام، قال: حدثنا حماد بن زيد (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا إسماعيل بن عُلية. (ح) وحدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا عبد الوهاب الثقفي. وفي (٢/٣) قال: حدثني محمد بن حاتم، قال: حدثنا بهز، قال: حدثنا وهيب. وأبو داود (٥٠٩) قال: حدثنا حُميد بن مسعدة، قال: حدثنا إسماعيل. وابن ماجة (٧٢٩) قال: حدثنا عبد الله بن الجراح، قال: حدثنا معتمر بن سليمان. وفي (٧٣٠) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا عمر بن علي. والترمذي (١٩٣) قال: حدثنا قتيبة، قال: حدثنا عبد الوهاب الثقفي، ويزيد بن زُريع. وابن خزيمة (٣٦٦) قال: حدثنا بندار، قال: حدثنا عبد الوهاب (ح) وحدثنا أبو الخطاب، قال حدثنا بشر، يعني ابن المفضل. (ح) وحدثنا زياد بن أيوب، قال حدثنا هشام (ح) وحدثنا سَلْم لن جنادة، قال: حدثنا وكيع، عن سفيان. وفي (٣٦٧) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال حدثنا المعتمر. وفي (٣٦٨) قال: حدثنا بندار، قال حدثنا عبد الوهاب الثقفي. وفي (٣٦٩) قال: حدثنا محمد بن يحيى القطعي قال: حدثنا روح بن عطاء بن أبي ميمونة. جميعهم - إسماعيل بن إبراهيم بن عُليَّة، وشعبة، وسفيان، وعبد الوارث، وعبد الوهاب، وحماد بن زيد، ووهيب، ومعتمر، وعمرو بن علي المقدمي، ويزيد بن زريع، وبشر، وهشام، وروح - عن خالد الحذاء، كلاهما - أيوب، وخالد - عن أبي قلابة فذكره.","vol":"5","page":280},{"text":"٣٣٥٨ - (م د ت س) أبو محذورة - ﵁ - قال: «قلت: يارسولَ الله علِّمْني سُنَّةَ الأذان، قال: فمسح مُقدَّم رأسي، قال: تقول: الله أكبر الله أكبر، الله أكبر الله أكبر - ترفع بها صوتك - ثم تقول: أشهد أن لا إله إلا الله، أشهد ألا إله إلا الله، أَشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله - تخفضُ بها صوتك - ثم ترفع صوتك بالشهادة: أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد ⦗٢٨١⦘ أن محمدًا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، فإن كان صلاةَ الصُّبحِ قلت: الصلاة خير من النوم، الصلاة خير من النوم، الله أكبر الله أكبر لا إله إلا الله» .\nوفي رواية نحو هذا الخبر، وفيه «الصلاة خير من النوم، الصلاة خير من النوم، في الأولى من الصبح» قال أبو داود: وحديث مسدَّد أبْينُ، قال فيه: «وعلَّمَني الإقامةَ مرَّتين، الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، الله أكبر الله أكبر، لا إله إلا الله» . وقال عبد الرزاق: «فإذا أقمتَ فقلها مرتين: قد قامت الصلاة، قد قامت الصلاة، أسمعتَ؟ قال: نعم. قال: وكان أبو محذورة لا يجزُّ ناصيتَهُ ولا يَفْرِقها، لأن النبيَّ - ﷺ- مَسَحَ عليها» .\nوفي رواية: «أن النبيَّ -ﷺ- عَلَّمه الأذان تِسْعَ عشرة كلمة، والإقامة سبْعَ عشرةَ كلمة. الأذان: الله أكبر الله أكبر، الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، حيَّ على الصلاة، حيَّ على الصلاة، حي على الفلاح، حي على الفلاح، الله أكبر الله أكبر، لا إله إلا الله، والإقامة: ⦗٢٨٢⦘ الله أكبر الله أكبر، الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، قد قامت الصلاة، قد قامت الصلاة، الله أكبر الله أكبر، لا إله إلا الله» .\nوفي أخرى، قال: «ألقى عليَّ رسول الله - ﷺ- التأذين هو بنفسه، فقال: قل: الله أكبر الله أكبر، الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، مرتين، ثم قال: ارجع فمُدَّ من صوتك: أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، الله أكبر الله أكبر، لا إله إلا الله» .\nوفي أخرى قال: ألقى عليَّ رسولُ الله الأذان حَرْفًا حرْفًا، وذكر مثل ما سبق- قال: وكان يقول في الفجر: «الصلاة خير من النوم، الصلاة خير من النوم» .\nوفي أخرى «أن رسول الله - ﷺ- علَّمه الأذان، يقول: الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، ثم ذكر مثل ما سبق ومعناه» .\nقال أبو داود في حديث مالك بن دينار: قال: سألت ابن أبي محذورة قلت: حدِّثني عن أذان أبيك عن رسول الله - ﷺ-، قال: «الله أَكبر الله ⦗٢٨٣⦘ أكبر، قط» .\nقال أبو داود: وكذلك هو في رواية أخرى، إلا أنه قال: «ثم تُرَجِّعُ، فترفع صوتك: الله أكبر الله أكبر» . هذه جميعها روايات أبي داود.\nوفي رواية الترمذي والنسائي مختصرًا «أن رسول الله - ﷺ-، أقْعَدَهُ، وألقى عليه الأذان حرفًا حرفًا» .\nقال إبراهيم بن عبد العزيز: «مثلَ أذاننا» قال بشرُ بن معاذ: «فقلت له: أعِد عليَّ، فوصف الأذان بالترجيع» . وفي أخرى لهما «أن رسول الله - ﷺ- علمَّهُ الأَذان تِسْعَ عشْرةَ كلمة، والإقامة سبعَ عشرة كلمة» .\nوزاد النسائي: «ثم عدَّها أبو محذورة: تسع عشرة، وسبع عشرة» .\nوفي أخرى للنسائي، قال: خرجت في نَفَرِ، فكنا ببعض طريق حُنين، مَقفَل رسولِ الله - ﷺ- من حنين، فلقينا رسولَ الله - ﷺ- في بعض الطريق، فأذَّن مؤذِّنُ رسول الله -ﷺ- بالصلاة عند رسول الله -ﷺ-، فسمعنا صوت المؤذن ونحن عنه مُتَنَكِّبُون، فظلِلَنا نحكيه، ونَهزَأُ به، فسمع رسول الله - ﷺ- الصوت، فأَرسل إلينا حتى وقَفْنا بين يديه، فقال رسول الله - ﷺ-: «أيكم سمعتُ صوتَه قد ارتفع؟ فأشار القوم إليَّ وصدَقوا، فأرسلهم كلَّهم وحَبَسني، فقال: قُمْ فأَذِّنْ بالصلاة، فقمت، فألقَى عليَّ رسولُ الله - ﷺ- التأذين هو بنفسه، قال: قل: الله أكبر الله أكبر، الله ⦗٢٨٤⦘ أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، ثم قال: ارْجع فامْدُدْ من صوتك، ثم قال: أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أَشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، الله أكبر الله أكبر، لا إله إلا الله، ثم دعاني حين قضيتُ التأذين، فأعطاني صُرَّة فيها شيء من فضة، فقلت: يا رسول الله، مُرْني بالتأذين بمكة، فقال: قد أمرتُك به، فقَدمِتُ على عتَّاب بن أَسِيد، عاملِ رسول الله - ﷺ- بمكة، فأذَّنتُ معه بالصلاة عن أمرِ رسول الله - ﷺ-» .\nوفي أخرى للنسائي، قال: لما خرج رسول الله - ﷺ- من حنين خرجت معه عاشِرَ عشرَة من أهل مكة أطْلُبُهم، فسمعناهم يُؤذِّنون بالصلاة، فقُمْنا نؤذِّنُ نَسْتَهْزِئُ بهم، فقال: النبيُّ - ﷺ-: قد سمعتُ في هؤلاء تأْذينَ إنسان حَسَنِ الصوت، فأرسل إلينا، فأذَّنَّا، رجل رجل، وكنت آخرَهم، فقال: حين أذنتُ - تعالَ، فأجْلَسني بين يديه، فمسح على ناصِيَتي، وبرَّك ثلاثَ مرات، ثم قال: اذهبْ فأذِّن عند البيت الحرام، قلت: كيف يارسول الله؟ فعلَّمَني كما تؤذِّنونَ الآن: الله أكبر الله أكبر، الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن ⦗٢٨٥⦘ محمدًا رسول الله أشهد أَن محمدًا رسول الله، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، الصلاة خير من النوم، الصلاة خير من النوم، في الأول من الصبح. قال: «وعلَّمني الإقامة، مرتين: الله أكبر الله أكبر، الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، قد قامت الصلاة، قد قامت الصلاة، الله أكبر الله أكبر، لا إله إلا الله» .\nوفي أخرى له، قال: «علَّمَني رسولُ الله - ﷺ- الأذان فقال: الله أكبر الله أكبر، الله أكبر الله أكبر، أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، ثم تعودُ فتقول: أشهد أن لا إله إلا الله، أشهد أن لا إله إلا الله، أشهد أن محمدًا رسول الله، أشهد أن محمدًا رسول الله، حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، الله أكبر الله أكبر، لا إله إلا الله» .\nوأخرج مسلم من هذه الروايات جميعها هذه الرواية الآخرة، وفي أخرى للنسائي، قال: «إن آخر الأذان: لا إله إلا الله» (١) . ⦗٢٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (متنكِّبُون): نَكَّبْتُ عن الطريق: أي عدلتُ عنه.\n_________\n(١) رواه مسلم رقم (٣٧٩) في الصلاة، باب صفة الأذان، وأبو داود رقم (٥٠٠) و(٥٠١) و(٥٠٢) ⦗٢٨٦⦘ و(٥٠٣) و(٥٠٤) و(٥٠٥) في الصلاة، باب كيف الأذان، والترمذي رقم (١٩١) في الصلاة، باب ما جاء في الترجيع في الأذان، والنسائي ٢ / ٤ في الأذان، باب خفض الصوت في الترجيع في الأذان، وباب كم الأذان من كلمة، وباب كيف الأذان، وباب الأذان في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٠٨) قال: حدثنا عبد الرزاق. وأبو داود (٥٠١) قال: حدثنا الحسن بن علي. قال حدثنا أبو عاصم وعبد الرزاق. والنسائي (٢/٧) . وفي الكبرى (١٥١٣) قال: أخبرنا إبراهيم بن الحسن. قال: حدثنا حجاج. وابن خزيمة (٣٨٥) قال: حدثناه محمد بن رافع. قال: حدثنا عبد الرزاق. (ح) وحدثنا يزيد بن سنان. قال: حدثنا أبو عاصم.\nثلاثتهم - عبد الرزاق، وأبو عاصم وحجاج - عن ابن جريج، عن عثمان بن السائب. قال: أخبرني أبي وأم عبد الملك بن أبي محذورة، فذكراه.\n- قال ابن جريج: أخبرني عثمان هذا الخبر كله عن أبيه وعن أم عبد الملك بن أبي محذورة أنهما سمعا ذلك من أبي محذورة.\n- وأخرجه أحمد (٣/٣٠٨) قال: حدثنا محمد بن زكريا. وابن خزيمة (٣٨٥) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال حدثنا روح.\nكلاهما - محمد بن زكريا، وروح - عن ابن جريج. قال: أخبرني عثمان بن السائب، عن أم عبد الملك بن أبي محذورة، عن أبي محذورة، فذكره. ليس فيه السائب.\n- ورواه عن أبي محذورة عبد الله بن محيريز:\n١- أخرجه أحمد (٣/٤٠٩) قال: حدثنا روح بن عبادة ومحمد بن بكر. وأبو داود (٥٠٣) قال: حدثنا محمد بن بشار. قال: حدثنا أبو عاصم. وابن ماجه (٧٠٨) قال: حدثنا محمد بن بشار ومحمد بن يحيى. قالا: حدثنا أبو عاصم. والنسائي (٢/٥) . وفي الكبرى (١٥١٢) قال: أخبرنا إبراهيم بن الحسن ويوسف بن سعيد. قالا: حدثنا حجاج. وابن خزيمة (٣٧٩) قال: حدثنا بندار. قال: حدثنا أبو عاصم. (ح) وحدثناه يعقوب بن إبراهيم الدورقي. قال: حدثنا روح. أربعتهم (روح، ومحمد بن بكر، وأبو عاصم، وحجاج بن محمد) عن ابن جريج. قال: حدثني عبد العزيز بن عبد الملك بن أبي محذورة.\n٢- وأخرجه أحمد (٣/٤٠٩) قال: حدثنا عفان. قال: حدثنا همام. وفي (٦/٤٠١) قال: حدثنا عبد الصمد. قال: حدثنا همام. والدارمي ١١٩٩ قال: أخبرنا سعيد بن عامر، عن همام. وفي (١٢٠٠) قال: أخبرنا أبو الوليد الطيالسي وحجاج بن المنهال. قالا: حدثنا همام. ومسلم (٢/٣) قال: حدثني أبو غسان: المسمعي مالك بن عبد الواحد وإسحاق بن إبراهيم. قال: أبو غسان: حدثنا معاذ حدثنا معاذ. وقال إسحاق: أخبرنا معاذ بن هشام صاحب الدستوائي. قال حدثني أبي. وأبو داود (٥٠٢) قال: حدثنا الحسن ابن علي. قال حدثنا عفان وسعيد بن عامر وحجاج. قالوا: حدثنا همام. وابن ماجة (٧٠٩) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا عفان. قال: حدثنا همام. بن يحيى. والترمذي قال: حدثنا أبو موسى محمد بن المثنى: قال: حدثناه عفان. قال: حدثنا همام. والنسائي (٢/٤) . وفي الكبرى (١٥١١) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا معاذ بن هشام. قال: حدثني أبي. وفي (٢/٤) . وفي الكبرى (١٥١٠) قال: أخبرنا سويد بن نصر. قال أنبأنا عبد الله، عن همام بن يحيى. وابن خزيمة (٣٧٧) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا سعيد بن عامر، عن همام. كلاهما - همام، وهشام الدستوائي - عن عامر بن عبد الواحد الأحول، عن مكحول.\n٣- وأخرجه أبو داود (٥٠٥) قال: حدثنا محمد بن داود الإسكندراني. قال: حدثنا زياد، يعني ابن يونس، عن نافع بن عمر، يعني الجمحي، عن عبد الملك بن أبي محذورة.\nثلاثتهم - عبد العزيز بن عبد الملك بن أبي محذورة، ومكحول، وعبد الملك بن أبي محذورة - عن عبد الله بن محيريز، فذكره.\n- وأخرجه أحمد (٣/٤٠٨) قال: حدثنا سريج بن النعمان. قال: حدثنا الحارث بن عبيد، عن محمد بن عبد الملك بن أبي محذورة. والبخاري في خلق أفعال العباد (٢٥) قال: حدثنا عبد الله بن عبد الوهاب. قال: أخبرني إبراهيم بن عبد العزيز بن عبد الملك بن أبي محذورة. وأبو داود (٥٠٠) قال حدثنا مسدد. قال: حدثنا الحارث بن عبيد، عن محمد بن عبد الملك بن أبي محذورة. وفي (٥٠٤) قال: حدثنا النفيلي. قال: حدثنا إبراهيم بن إسماعيل بن عبد الملك بن أبي محذورة.\nثلاثتهم - محمد بن عبد الملك بن أبي محذورة، وإبراهيم بن عبد العزيز، وإبراهيم بن إسماعيل - عن عبد الملك بن أبي محذورة، أنه سمع أبا محذورة يقول:\n«ألْقَى عَلَيَّ رَسُولُ الله - ﷺ - الأذَانَ حَرْفا حَرْفا: الله أكْبَرُ، الله أكْبَرُ، الله أكْبَرُ، الله أكْبَرُ، أشْهَدُ أن لاَ إلهَ إلاَّ الله، أشْهَدُ أن لاَ إلهَ إلاَّ الله، أشْهَدُ أنَّ مُحَمَّدا رَسُولُ الله، أشْهَدُ أنَّ مُحَمَّدا رَسُولُ الله، أشْهَدُ أن لاَ إلهَ إلاَّ الله، أشْهَدُ أن لاَ إلهَ إلاَّ الله، أشْهَدُ أنَّ مُحَمَّدا رَسُولُ الله، أشْهَدُ أنَّ مُحَمَّدا رَسُولُ الله، حَيَّ عَلَى الصَّلاَةِ، حَيَّ عَلَى الصَّلاَةِ، حَيَّ عَلَى الفَلاَحِ، حَيَّ عَلَى الفَلاَحِ. قَالَ: وكان يَقُولُ فِي الفَجْرِ: الصَّلاَةُ خَيْر مِنَ النَّوْمِ» . ليس فيه: عبد الله بن محيريز.\n- وأخرجه الترمذي (١٩١) . والنسائي (٢/٣) . وابن خزيمة (٣٧٨) قال الترمذي وابن خزيمة: حدثنا. وقال النسائي: أخبرنا بشر بن معاذ. قال حدثني إبراهيم، وهو ابن عبد العزيز بن عبد الملك بن أبي محْذُورَةَ. قَالَ: حَدَّثَنِي أبي عبد العَزِيز وَجَدِّي عبد المَلكُ، عَنْ أبي مَحْذُورَةَ «أنَّ النَّبيَّ - ﷺ - أقْعَدَهُ فَألْقَى عَلَيهِ الأذَانَ حَرْفا حَرفا. قَالَ إبْرَاهِيمُ: هُوَ مِثْلُ أذَاننَا هذَا، قُلْتُ لَهُ: أعْد عَلَيَّ قَالَ: الله أكْبَرُ، الله أكْبَرُ، أشْهَدُ أن لاَ إلهَ إلاَّ الله مَرَّتَيْنِ، أشْهَدُ أنَّ مُحَمَّدا رَسُولُ الله مَرَّتَيْنِ ثم قال بصوت دون ذلك يسمع من حوله: أشهد أن لا إله إلا الله مرتين أشهد أن محمد رسول الله مرتين، حَيَّ عَلَى الصَّلاَةِ مَرَّتَيْنِ، حَيَّ عَلَى الفَلاَحِ مَرَّتَيْنِ الله أكْبَرُ، الله أكْبَرُ، لاَ إلهَ إلاَّ الله» .","vol":"5","page":280},{"text":"٣٣٥٩ - (د س) عبد الله بن عمر - ﵄ -: قال: «إنما كان الأذان على عهد رسول الله - ﷺ- مرتين مرتين، والإقامة مرة مرة، غير أَنه كان يقول: قد قامت الصلاة، قد قامت الصلاة، يُثَنِّي، فإذا سمعنا الإقامة توضأنا، ثم خرجنا إلى الصلاة» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٥١٠) في الصلاة، باب في الإقامة، والنسائي ٢ / ٣ في الأذان، باب تثنية الأذان، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد ٢٠/٨٥) (٥٥٦٩) قال: حدثنا مُحمد بن جَعْفر. وفي (٢/٨٥) (٥٥٧٠) قال: حدثنا حجاج. وفي (٢/٨٧) (٥٦٠٢) قال: حدثنا عبد الرحمن بن مَهْدي. والدارمي (١١٩٥) قال: أخبرنا سَهْل بن حَمَّاد. وأبو داود (٥١٠) قال: حدثنا محمد بن بشَّار، قال: حدثنا محمد بن جَعْفَر. وفي (٥١١) قال: حدثنا محمد بن يحيى بن فارس، قال حدثنا أبو عامر، يعني عبد الملك بن عمرو. والنسائي (٢/٣)، وفي الكبرى (١٥٠٩) قال: أخبرنا عمرو بن علي، قال حدثنا يحيى. وفي (٢/٢٠)، وفي الكبرى (١٥٥٨) قال: أخبرنا عبد الله بن محمد بن تميم المصيصي، قال: حدثنا حجاج بن محمد الأعور. وابن خزيمة (٣٧٤) قال: حدثنا بندار، قال: حدثنا محمد بن جَعفر. (ح) وحدثنا بندار، قال: حدثنا يحيى.\nستتهم - محمد بن جعفر، وحجاج بن محمد، وعبد الرحمن بن مهدي، وسهل بن حماد، وأبو عامر، وعبد الملك بن عمرو، ويحيى - قالوا: حدثنا شعبة، قال: سمعت أبا جعفر، يعني المؤذن، يحدث عن مسلم أبي المثنى، فذكره.\nقال شعبة: ولم أسمع من أبي جعفر غير هذا الحديث.","vol":"5","page":286},{"text":"٣٣٦٠ - (ط) مالك بن أنس - ﵀ - «بلغه: أن المؤذن جاء عمر يُؤْذِنُه لصلاة الصبح، فوجده نائمًا، فقال: الصلاة خير من النوم، فأمره أن يجعلها في نداء الصبح» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ٧٢ في الصلاة، باب ما جاء في النداء للصلاة، وإسناده منقطع، وقد جاءت أحاديث تدل على مشروعية التثويب بها في الصبح، منها ما رواه أبو داود في حديث أبي محذورة: فإن كان صلاة الصبح قلت: الصلاة خير من النوم، الصلاة خير من النوم، وهو حديث حسن، وقد تقدم في الحديث رقم (٣٣٥٨)، وفي الباب عن أنس قال: من السنة إذا قال المؤذن في أذان الفجر: حي على الصلاة، حي على الفلاح، قال: الصلاة خير من النوم، أخرجه ابن خزيمة في \" صحيحه \"، والدارقطني والبيهقي في \" سننهما \"، وقال البيهقي: إسناده صحيح، كذا في \" نصب الراية \" للزيلعي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (١/٢١٧) قال الزرقاني: هذا البلاغ أخرجه الدارقطني في السنن من طريق وكيع في مصنفه عن العمري عن نافع عن ابن عمر عن عمر وأخرجه أيضا عن سفيان عن محمد بن عجلان عن نافع عن ابن محمد عن عمر أنه قال لمؤذنه أنه قال لمؤذنه إذا بلغت حي على الفلاح في الفجر فقل الصلاة خير من النوم الصلاة خير من النوم فقصر ابن عبد البر في قوله لا أعلم هذا روي عن عمر من وجه يحتج به وتعلم صحته وإنما أخرجه ابن أبي شيبة من حديث هشام بن عروة عن رجل يقال له إسماعيل لا أعرفه.","vol":"5","page":286},{"text":"٣٣٦١ - (د ت) مجاهد قال: «دخلتُ مع ابن عمر ﵄ مسجدًا وقد أُذِّن فيه، ونحن نريد أن نصلِّيَ فيه، فَثَوَّبَ المؤذن (١)، فخرج عبد الله بن عمر من المسجد، وقال: اخرُجْ بنا من عند هذا المبتدع، ولم يُصَلِّ فيه» .\nقال الترمذي: وقد روى عن ابن عمر «أنه كان يقول في صلاة الفجر: الصلاة خير من النوم، الصلاة خير من النوم» . هذه رواية الترمذي.\nوفي رواية أبي داود، قال: «كنت مع عبد الله بن عمر فثَوَّبَ رجل بالظهر والعصر، فقال: اخرج بنا، فإن هذه بدعة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَثَوَّبَ): التَّثْويبُ: الرجوع في القول مرة بعد مرة، وكل داعٍ مُثَوِّب. وقد ثوَّب فلان بالصلاة: إذا دعا إليها. والأصل فيه: الرجل يجيء مستصرخًا فيُلَوِّحُ بثوبه، فسُمِّي الدعاء تثويبًا لذلك. والتثويب في أذان ⦗٢٨٨⦘ الفجر، قول المؤذن: «الصلاة خير من النوم» مرتين، واحدة بعد أخرى. والتثويب: الصلاة بعد المكتوبة. وقد يجيء التثويب في الحديث بمعنى الإقامة، لأنها بعد الأذان.\n(بِدْعَة): قد تقدَّم في «كتاب الاعتصام» من حرف الهمزة شرح البدعة فليُطلب من موضعه (٣) .\n_________\n(١) في رواية أبي داود التي بعد هذه الرواية: فثوب رجل بالظهر والعصر، وقد كرهه ابن عمر، لأنه كان في الظهر أو العصر، أو لأنه كان بلفظ غير وارد.\n(٢) رواه أبو داود رقم (٥٣٨) في الصلاة، باب في التثويب، ورواه الترمذي تعليقًا على الحديث رقم (١٩٨) في الصلاة، باب ما جاء في التثويب في الفجر، وقد ظهر من كل ما تقدم أن التثويب المسنون هو قول المؤذن في أذان الفجر خاصة: الصلاة خير من النوم، مرتين، وما عداه هو الذي استنكره أمثال عبد الله بن عمر وغيره.\n(٣) انظر الجزء الأول صفحة (٢٨٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٥٣٨) قال حدثنا محمد بن كثير قال حدثنا سفيان قال حدثنا أبو يحيى القتات عن مجاهد فذكره.","vol":"5","page":287},{"text":"٣٣٦٢ - (ت) بلال بن رباح - ﵁ - قال: قال لي رسول الله -ﷺ-: «لا تُثَوِّبَنَّ في شيء من الصلوات، إلا في صلاة الفجر» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٨) في الصلاة، باب في التثويب في الفجر، وقال الترمذي: حديث بلال لا نعرفه إلا من حديث أبي إسرائيل الملائي، وأبو إسرائيل لم يسمع هذا الحديث من الحكم بن عتيبة، قال: رواه عن الحسن بن عمارة عن الحكم بن عتيبة، وأبو إسرائيل ليس بذاك القوي عند أهل الحديث. أقول: هذا الحديث وإن كان ضعيف الإسناد، فإن معناه صحيح، لأن قول المؤذن: الصلاة خير على النوم، لم يرد في الأحاديث إلا في أذان الفجر، وهو موضعه المناسب له، إذ أن وقت الفجر وقت غفلة ونوم، وأما الأوقات الأخرى فهي على غير ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٦/١٤) قال: حدثنا حسن بن الربيع، وأبو أحمد. وابن ماجة (٧١٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن عبد الله الأسدي. - يعني أبا أحمد -. والترمذي (١٩٨) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو أحمد الزبيريّ. كلاهما - حسن، وأبو أحمد - عن أبي إسرائيل، عن الحكم.\n٢- وأخرجه أحمد (٦/١٤) قال: حدثنا علي بن عاصم. عن أبي زيد عطاء بن السائب.\nكلاهما (الحكم، وعطاء) عن عبد الرحمن بن أبي ليلى، فذكره.\n- قال أحمد بن حنبل عقب هذا الحديث: حدثنا أبو قطن. قال: ذكر رجل لشعبة: الحكم، عن ابن أبي ليلى، عن بلال؛ فأمرني أن أثوب في الفجر، ونهاني عن العشاء. فقال شعبة: والله ما ذكر ابن أبي ليلى ولا ذكر إلا إسنادا ضعيفا. قال: أظن شعبة قال: كنت أراه رواه عن عمران بن مسلم.","vol":"5","page":288},{"text":"٣٣٦٣ - (س) بلال - ﵁ - قال: «آخِرُ الأذان: الله أكبر الله أكبر، لا إله إلا الله» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٤ في الأذان، باب آخر الأذان، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١٤) قال: أخبرنا محمد بن معدان بن عيسى، قال: حدّثنا الحسن بن أعين. قال: حدّثنا زهير، قال: حدّثنا الأعمش، عن إبراهيم، عن الأسود، فذكره.\nقال النسائي عقب حديث بلال: أخبرنا سويد، قال: أنبأنا عبد الله، عن سفيان عن منصور عن إبراهيم، عن الأسود، قال: «كان آخرُ أذان بلال: الله أكبر، الله أكبر، لا إله إلاّ الله» . وقال: أخبرنا سويد، قال: أنبأنا عبد الله، عن سفيان، عن الأعمش، عن إبراهيم عن الأسود، مثل ذلك.","vol":"5","page":288},{"text":"<span data-type=\"title\" id=toc-665>الفرع الثاني: في أحكام تتعلق بالأذان والإقامة</span>\n٣٣٦٤ - (د ت) عبد الله بن عمر - ﵄ -: «أن بلالًا أذَّنَ ⦗٢٨٩⦘ قبل طُلُوعِ الفجر - وفي رواية: أَذَّنَ بِلَيْلِ - فأمر النبيُّ - ﷺ- أن يُنادِيَ: إن العبدَ قد نام» . هذه رواية الترمذي.\nوعند أبي داود: «فأمره أن يرجع، فينادي: ألا إن العبدَّ نامَ، ألا إن العبد نام» . زاد في رواية «فرجع فنَادى: ألا إن العبد نام» .\nقال الترمذي: هذا حديث غير محفوظ (١) .\nقال (٢): وروي (٣) «أن مُؤذِّنًا لعمرَ أذَّنَ بليل، فأمره أن يُعيدَ الأذان» قال: وهذا لا يصح (٤) . وعند أبي داود «أن مؤذِّنًا لعمر - اسمه: مسروح، وفي رواية: مسعود - أذَّنَ قبل الصبح، فأمره عمر ...» وذكر نحوه (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إن العبد نام): معناه: أنه قد غَفَل عن وقت الأذان، كما يقال: نام ⦗٢٩٠⦘ فلان عن حاجتي: إذا غَفَلَ عنها، ولم يقم بها. وقيل: معناه: أنه قد عاد لنومه، إذ كان عليه بعدُ وقت من الليلِ، فأراد أن يُعلِمَ الناس بذلك لئلا ينزعجوا من نومهم بسماع أذانه.\n_________\n(١) وتمام كلام الترمذي: والصحيح ما روى عبيد الله بن عمر وغيره عن نافع عن ابن عمر أن النبي ﷺ قال: إن بلالًا يؤذن بليل فكلوا واشربوا حتى يؤذن ابن أم مكتوم. أقول: وهذا حديث صحيح رواه مسلم وغيره.\n(٢) أي: الترمذي.\n(٣) قال الترمذي: وروى عبد العزيز بن أبي رواد عن نافع أن مؤذنًا لعمر أذن بليل، فأمره عمر أن يعيد الأذان.\n(٤) وتمام كلامه: لأنه عن نافع عن عمر: منقطع.\n(٥) رواه أبو داود رقم (٥٣٢) و(٥٣٣) في الصلاة، باب في الأذان قبل دخول الوقت، والترمذي تعليقًا على الحديث رقم (٢٠٣) في الصلاة، باب ما جاء في الأذان بالليل، وهو حديث ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عَبْد بن حُميد (٧٨٢) قال: حدثنا محمد بن الفَضْل. وأبو داود (٥٣٢) قال: حدثنا موسى بن إسماعيل، وداود بن شبيب.\nثلاثتهم - محمد بن الفضل، وموسى بن إسماعيل، وداود بن شبيب - قالوا: حدثنا حماد، وهو ابن سلمة، عن أيوب، عن نافع، فذكره.\n- قال أبو داود: وهذا الحديث لم يَروه عن أيوب إلا حماد بن سلمة، وقد رواه حماد بن زيد عن عُبيد الله بن عمر، عن نافع، أو غيره، أن مُؤذنا لعمر يُقال له: مَسْرُوح. قال: أبو داود: ورواه الدّراوَردي عن عُبيد الله، عن نافع، عن ابن عمر. قال: كان لعمر مؤذن يقال له: مسعود. وذكر نحوه. وهذا أصح من ذلك. السنن (٥٣٣) .","vol":"5","page":288},{"text":"٣٣٦٥ - (د) بلال - ﵁ - أن رسولَ الله - ﷺ- قال [له]: «لا تُؤذِّنْ حتى يستَبِينَ لك الفجرُ كذا (١)» ومدَّ يديهِ عرْضًا. أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: يستبين لك الفجر هكذا.\n(٢) رقم (٥٣٤) في الصلاة، باب في الأذان قبل دخول الوقت، وفيه ضعف وانقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٣٤) قال حدثنا زهير بن حرب قال حدثنا وكيع قال حدثنا جعفر بن برقان عن شداد فذكره.","vol":"5","page":290},{"text":"٣٣٦٦ - (س) أنس بن مالك - ﵁ - «أن سَائِلًا سألَ رسولَ الله -ﷺ- عن وقت الصبح؟ فأمَرَ بلالًا، فأذَّنَ حين طلع الفجر، فلما كان من الغدِ أخَّرَ الفجرَ حتى أسْفَرَ، ثم أمَرَهُ فأقام، ثم قال: هذا وقت الصلاة» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١١ و١٢ في الأذان، باب وقت أذان الصبح، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١١٣) قال حدثنا إسماعيل. وفي (٣/١٢١) قال حدثنا يزيد بن هارون. وفي (٣/٨٢) قال حدثنا يحيى بن سعيد وفي (٣/١٨٩) قال حدثنا محمد بن عبد الله بن المثنى. والنسائي (١/٢٧١) قال أخبرنا علي بن جحر قال حدثنا إسماعيل - هو ابن جعفر - وفي (٢/١١) والكبرى (٥٢٢) قال أخبرنا إسحاق بن إبراهيم قال حدثنا يزيد.\nخمستهم - إسماعيل بن عليه، ويزيد، ويحيى، وابن المثنى، وإسماعيل بن جعفر - عن حميد فذكره.","vol":"5","page":290},{"text":"٣٣٦٧ - (د ت) زياد بن الحارث الصدائي - ﵁ - قال: «أمرني رسولُ الله - ﷺ- أن أُؤذِّنَ في صلاة الفجر، فأَذَّنْتُ، فأراد بلال أن يُقيمَ، فقال رسولُ الله -ﷺ- إنَّ أخا صُدَاء قد أذَّنَ، ومن أَذَّنَ فهو يُقيمُ» . أخرجه الترمذي.\nوفي رواية أبي داود، قال: «لما كان أوَّلُ أذان الصبح أمرني رسولُ الله - ﷺ- فنادَيتُ، فجعلتُ أقول: أُقيمُ يا رسول الله؟ فجعل ينظر في ناحية ⦗٢٩١⦘ المشرق إلى الفجر، فيقول: لا، حتى إذا طلع الفجر، [نزَلَ] فبَرَزَ، ثم انصرف إليَّ وقد تلاحقَ أصحابُه، فتوضأَ، فأراد بلال أن يقيمَ الصلاة، فقال رسولُ الله - ﷺ-: إنَّ أخا صُداء هو أذَّنَ، ومن أذَّنَ فهو يقيم، [قال]: فأقمتُ» (١) .\n_________\n(١) رواه الترمذي رقم (١٩٩) في الصلاة، باب ما جاء أن من أذن فهو يقيم، وأبو داود رقم (٥١٤) في الصلاة، باب في الإقامة، وفي سنده عبد الرحمن بن زياد بن أنعم الأفريقي، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٦٩) قال: حدثنا وكيع، عن سُفيان. وفي (٤/١٦٩) قال حدثنا محمد بن يزيد الواسطي. وأبو داود ٥١٤ قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد الله بن عمر بن غانم. وابن ماجه (٧١٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يعلى بن عُبيد. والترمذي (١٩٩) قال: حدثنا هناد، قال: حدثنا عبدة، ويعلى بن عُبيد.\nأربعتهم - سفيان، ومحمد، وعبد الله، ويعلى - عن عبد الرحمن بن زياد الإفريقي، عن زياد بن نعيم الحضرمي، فذكره.","vol":"5","page":290},{"text":"٣٣٦٨ - (م د ت) سماك بن حرب أنه سمع جابر بن سمرة ﵁ يقول: «كان مؤذِّنُ رسولِ الله -ﷺ- يُمْهِلُ فلا يُقيم، حتى إذا رأى رسولَ الله قد خرج أَقام الصلاة حين يراه» أخرجه الترمذي.\n[وفي رواية مسلم، قال: «كان بلال يؤذِّنُ إذا دَحَضَتِ الشمس، فلا يُقيم حتى يخرجَ النبيُّ - ﷺ-، فإذا خرج أقام الصلاة حين يراه»] .\nوفي رواية أبي داود، قال: «كان يؤذِّن، ثم يُمْهِلُ، فإذا رأى النبيَّ - ﷺ- قد خرج أقام الصلاة» . وله في أخرى: «كان بلال يؤذن إذا دحضت الشمس»، لم يزد (١) .\n_________\n(١) رواه مسلم رقم (٦٠٦) في المساجد، باب متى يقوم الناس للصلاة، والترمذي رقم (٢٠٢) في الصلاة، باب ما جاء أن الإمام أحق بالإقامة، وأبو داود رقم (٥٣٧) في الصلاة، باب في المؤذن ينتظر الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٧٦، ٨٧، ١٠٤) قال: حدثنا عبد الرزاق، وفي (٥/٩١، ١٠٤) قال: حدثنا يحيى بن آدم. وفي ٥/١٠٥ قال: حدثنا أسود بن عامر. وأبو داود (٥٣٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا شبابة. والترمذي (٢٠٢) قال: حدثنا يحيى بن موسى. قال: حدثنا عبد الرزاق. وابن خزيمة (١٥٢٥) قال: حدثنا عباس بن محمد الدروي، قال: حدثنا إسحاق بن منصور السلولي، خمستهم (عبد الرزاق، ويحيى، وأسود، وشبابة، وإسحاق) عن إسرائيل.\n٢- وأخرجه أحمد (٥/٩١) قال: حدثنا حميد بن عبد الرحمن. وفي (٥/٩١) قال: حدثنا هاشم. ومسلم (٢/١٠٢) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين. ثلاثتهم (حميد، وهاشم، والحسن) قالوا: حدثنا زهير.\n٣- وأخرجه أحمد (٥/١٠٦) قال: حدثنا عبد الرحمن بن مهدي. ومسلم (١/١٠٩) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، كلاهما عن يحيى القطان، وابن مهدي، وقال ابن المثنى وحدثنا عبد الرحمن بن مهدي. وأبو داود (٨٠٦) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. وابن ماجة (٦٧٣) قال: حدثنا محمد بن بشّار، قال: حدثنا يحيى بن سعيد. ثلاثتهم - ابن مهدي، ويحيى ومعاذ - عن شعبة.\n٤- وأخرجه أحمد (٥/١٠٦) قال: حدثنا عبد الرحمن بن مهدي. وفي (٥/١٠٦) قال: حدثنا أبو كامل، وبهز، وأبو داود (٤٠٣) قال: حدثنا موسى بن إسماعيل. أربعتهم - ابن مهدي، وأبو كامل، وبهز، وموسى- قالوا: حدثنا حماد بن سلمة.\n٥- وأخرجه ابن ماجة (٧١٣) قال: حدثنا محمد بن المثنى، قال: حدثنا أبو داود، قال: حدثنا شريك.\nخمستهم - إسرائيل، وزهير، وشعبة، وحماد، وشريك - عن سماك بن حرب، فذكره.","vol":"5","page":291},{"text":"٣٣٦٩ - (م د) عبد الله بن عمر - ﵄ -: قال: «كان لرسولِ الله - ﷺ- مؤذِّنان: بلال، وابنُ أم مكتوم الأعمى» قال مسلم في عقب ⦗٢٩٢⦘ هذا الحديث: وعن عائشة مثله، وفي أخرى له عنها قالت: «كان ابنُ أمِّ مكتوم يؤذِّن لرسول الله - ﷺ- وهو أعمى» . أخرجه مسلم، وأخرج أبو داود الرواية الثانية (١) .\n_________\n(١) رواه مسلم رقم (٣٨٠) في الصلاة، باب استحباب مؤذنين للمسجد الواحد، وأبو داود رقم (٥٣٥) في الصلاة، باب الأذان للأعمى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٥٧) (٥١٩٥) قال: حدثنا يحيى. وفي (٢/٩٤) (٥٦٨٦) قال: حدثنا محمد بن بشر. والبخاري (١/١٦١) قال: حدثنا إسحاق، قال: أخبرنا أبو أسامة. ومسلم (٢/٣) و(٣/١٢٩) وفي (٣/٣٧) قال: حدثنا عبيد بن إسماعيل، عن أبي إسامة. ومسلم (٢/٣) و(٣/١٢٩) قال: حدثنا ابن نمير، قال: حدثنا أبي. وفي (٣/١٢٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة (ح) وحدثنا إسحاق، قال: أخبرنا عَبدة (ح) وحدثنا ابن المثنى، قال: حدثنا حَماد بن مَسعدة. وابن خزيمة (٤٢٤) قال: حدثنا بندار، قال: حدثنا حماد بن مَسْعدة. وفي (١٩٣١) قال: حدثنا محمد بن بَشَّار، قال: حدثنا يحيى.\nستتهم - يحيى، ومحمد بن بشر، وأبو أسامة، وعبد الله بن نمير، وعبدة، وحماد بن مسعدة- عن عُبيد الله بن عمر، عن نافع، فذكره.","vol":"5","page":291},{"text":"٣٣٧٠ - (ت) جابر بن عبد الله - ﵄ -: أن رسولَ الله - ﷺ- قال لبلال: «إذا أذَّنتَ فترَسلْ، وإذا أقمتَ فاحدُرْ، واجعل بين أَذانك وإقامتك قدرَ ما يَفْرُغُ الآكلُ من أكله، والشاربُ من شُربه، والمعُتَصِرُ إذا دخل لقضاء حاجته، ولا تقوموا حتى تَرَوْنِي» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَتَرَسَّلَ): الترسل في القول: التأني والتَّمهُّل.\n(فاحدُرْ): حدر الرجل في كلامه يحدرُ حَدْرًا: إذا أتبع بعضَه بعضًا وأسرع فيه.\n(المُعْتَصِرُ): الذي يريد أن يأتي الغائط لقضاء حاجته.\n_________\n(١) رقم (١٩٥) في الصلاة، باب ما جاء في الترسل في الأذان، وإسناده ضعيف، والفقرة الأخيرة منه \" ولا تقوموا حتى تروني \" جاءت في \" الصحيحين \" من حديث أبي قتادة بلفظ: إذا أقيمت الصلاة فلا تقوموا حتى تروني خرجت \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١٠٠٨) قال: حدثنا يونس بن محمد. والترمذي (١٩٥) قال: حدثنا أحمد بن الحسن، قال: حدثنا المعلى بن أسد. وفي (١٩٦) قال: حدثنا عبد بن حميد، قال: حدثنا يونس بن محمد.\nكلاهما - يونس، والمعلى - قالا: حدثنا عبد المنعم بن نعيم - هو صاحب السقاء - عن يحيى بن مسلم، عن الحسن، وعطاء، فذكراه.","vol":"5","page":292},{"text":"٣٣٧١ - (د) امرأة من بني النجار قالت: «كان بيتي من أطولِ ⦗٢٩٣⦘ بَيْت حَوْلَ المسجد، فكان بلال يؤذِّن عليه الفجرَ، فيأْتي بسَحَر، فيجلس على البيت يرْقُبُ الوقت، فإذا رآه تمَطَّى، ثم قال: اللهم إني أحْمدُكَ، وأسْتَعِينكَ على قريش: أن يُقيموا دينكَ، ثم يُؤذِّنُ، قالت: والله، ما علمتُه ترَكَ هذه الكلماتِ ليلة واحدة» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَرْقُبُ): رَقَبْتُ الفجر أو غيره: إذا نظرتَ وقت طلوعه.\n_________\n(١) رقم (٥١٩) في الصلاة، باب الأذان فوق المنارة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١٩) حدثنا أحمد بن محمد بن أيوب ثنا إبراهيم بن سعد عن محمد بن إسحق عن محمد بن جعفر بن الزبير عن عروة بن الزبير عن امرأة من بني النجار قالت فذكرت.","vol":"5","page":292},{"text":"٣٣٧٢ - (ت) أبو هريرة - ﵁ - قال: «لا ينادي بالصلاة إلا مُتَوَضِّئ» . وفي رواية: أن النبي - ﷺ- قال: «لا يؤذِّنُ إلا متوضِّئ» .أخرجه الترمذي، قال: والأول أصح (١) .\n_________\n(١) رقم (٢٠٠) و(٢٠١) في الصلاة، باب ما جاء في كراهية الأذان بغير وضوء، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٠) قال: حدثنا علي بن حجر. قال: حدثنا الوليد بن مسلم، عن معاوية بن يحيى الصدفي، عن الزهري، فذكره.\nوأخرجه الترمذي (٢٠١) قال: حدثنا يحيى بن موسى. قال: حدثنا عبد الله بن وهب. عن يونس، عن ابن شهاب. قال: قال أبو هريرة: لا ينادي بالصلاة إلا متوضئ. موقوفا ولم يرفعه.\n- قال الترمذي: وهذا أصح من الحديث الأول. وحديث أبي هريرة لم يرفعه ابن وهب، وهو أصح من حديث الوليد بن مسلم، والزهري لم يسمع من أبي هريرة.","vol":"5","page":293},{"text":"٣٣٧٣ - (د ت س) عثمان بن أبي العاص - ﵁ - قال: «إن من آخرِ ما عهِدَ إليَّ رسولُ الله - ﷺ- أنْ اتَّخذَ مؤذِّنًا لا يأخذُ على أذانِه أجرًا» . أخرجه الترمذي. وأخرجه أبو داود في آخر حديث، وهو مذكور في كتاب آداب الإمام من صلاة الجماعة (١) .\n_________\n(١) رواه أبو داود رقم (٥٣١) في الصلاة، باب أخذ الأجر على التأذين، والترمذي رقم (٢٠٩) في الصلاة، باب ما جاء في كراهية أن يأخذ المؤذن على الأذان أجرًا، واللفظ للترمذي، وهو حديث صحيح، ولفظ أبي داود \" عن عثمان بن أبي العاص قال: يا رسول الله اجعلني إمام قومي، قال: أنت إمامهم واقتد بأضعفهم، واتخذ مؤذنًا لا يأخذ على أذانه أجرًا، ورواه كذلك أحمد في \" المسند \" ٤ / ٢١ و٢١٧، والنسائي ٢ / ٢٣ في الأذان، باب اتخاذ المؤذن الذي لا يأخذ على أذانه أجرًا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٩٠٦) قال: حدثنا الفضيل بن عياض. وابن ماجة (٧١٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث. والترمذي (٢٠٩) قال: حدثنا هناد، قال: حدثنا أبو زبيد وهو عبثر ابن القاسم.\nثلاثتهم - الفضيل، وحفص بن غياث، وأبو زبيد - عن أشعث عن الحسن، فذكره.","vol":"5","page":293},{"text":"٣٣٧٤ - (د) أبو بكرة - ﵁ - قال: «خرجتُ مع النبي - ﷺ- لصلاة الصبح، فكان لا يَمرُ برجُل إلا ناده بالصلاة، أو حَرَّكه برِجِله» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٢٦٤) في الصلاة، باب الاضطجاع بعد ركعتي الفجر، وفي إسناده أبو الفضل الأنصاري، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٦٤) قال: حدثنا عباس العنبري، وزياد بن يحيى، قالا: حدثنا سهل بن حماد، عن أبي مكين، قال: حدثنا أبو الفضل رجل من الأنصار، عن مسلم بن أبي بكرة، فذكره.\nقال زياد: قال: حدثنا أبو الفُضيل.","vol":"5","page":294},{"text":"٣٣٧٥ - (د) أبو أمامة الباهلي - ﵁ - أو بعضُ أصحاب رسولِ الله - ﷺ-: أن بلالًا أخذ في الإقامة، فلما أن قال: قد قامت الصلاة، قال رسول الله -ﷺ-؟ «أقامها الله وأدامها»، وقال في سائر الإقامة كنحو حديث عمر في الأذان، والحديث مذكور في «فضائل الأذان» . من كتاب الفضائل في حرف الفاء، أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٨) في الصلاة، باب ما يقول إذا سمع الإقامة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هكذا ذكر أبو داود هذا الحديث عقب حديث عمر بن الخطاب في الأذان رقم (٥٢٧)، ولم يذكر لفظ الحديث كاملا.\nأخرجه أبو داود (٥٢٨) قال: حدثنا سليمان بن داود العتكي، قال: حدثنا محمد بن ثابت، قال: حدثني رجل من أهل الشام، عن شهر بن حوشب، فذكره.","vol":"5","page":294},{"text":"٣٣٧٦ - (ط) نافع مولى ابن عمر - ﵃ - «أن ابنَ عمر كان لا يزيد على الإقامة في السَّفَر إلا في الصبح، فإنه كان يُنادي فيها، ويقيم وكان يقول: إنما الأذان للإمام الذي يجتمع الناس إليه» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٧٣ في الصلاة، باب النداء في السفر وعلى غير وضوء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (١/٢٢٠) عن نافع أن عبد الله بن عمر فذكره.\nقال الزرقاني (١/٢٢١) وفي رواية عبد الرزاق بإسناد صحيح عن ابن عمر إنما التأذين لجيش أو ركب عليهم أمير فينادي بالصلاة ليجتمعوا لها فأما غيرهم فإنما هي الإقامة.","vol":"5","page":294},{"text":"٣٣٧٧ - (خ م د ت س) أبو جحيفة - ﵁ - «أنه رأى بلالًا يؤذِّنُ، قال: فجعلتُ أتَتَبَّعُ فاه هاهنا وهاهنا بالأذان» .\nوفي رواية قال: «أتيتُ النبيَّ - ﷺ- وهو بالأبْطحِ في قُبَّة [له] حمراءَ من أَدَم، قال: فخرج بلال بَوَضُوئِهِ فمنْ ناضِح، ونائِل فخرج رسول الله - ﷺ- عليهُ حلَّة حمراءُ، ⦗٢٩٥⦘ كأني أنظر إلى بياض ساقيْه، فتوضأَ، وأذَّن بلال، قال: فجعلت أَتَتَبَّع فاه هاهنا وهاهنا، يمينًا وشمالًا، يقول: حي على الصلاة، حي على الصلاة، حي على الفلاح، حي على الفلاح، قال: ثمَّ رُكزتْ له عنزة، فتقدَّم فصلى الظهر ركعتين، يمرُّ بين يديه الحمارُ والكلب لا يُمنَع، ثم صلى العصر ركعتين، ثم لم يزَلْ يصلي ركعتين حتى رجع إلى المدينة» . أخرجه البخاري ومسلم.\nوأخرجه الترمذي، قال: «رأيتُ بلالًا يُؤذِّن ويدورُ، ويُتْبِعُ فاه هاهنا وهاهنا، وإصبِعَاهُ في أُذُنيه، ورسولُ الله - ﷺ- في قبة له حمراءَ أُراهُ قال: من أَدم - فخرج بلال بين يديه بالعَنزةِ، فركزَها بالبَطْحاء، فصلى إليها رسولُ الله - ﷺ-، يمرُّ بين يديه الكلبُ والحمارُ، وعليهُ حلَّة حمراءُ كأني أنظر إلى بريق ساقيه - قال سفيان: نُرَاهُ حِبَرة» .\nوفي رواية أبي داود، قال: «أتيتُ النبيَّ - ﷺ- بمكة، وهو في قبة حمراءَ من أدَم، قال: فخرج بلال فأذَّنَ، فكنت أتَتَبَّعُ فَمَهُ هاهنا وهاهنا، قال: ثم خرج رسول الله -ﷺ-، وعليه حُلَّة حمراء، بُرودٌ يمانية قِطْري (١)، قال موسى: قال: رأَيت بلالًا خرج إلى الأبطح فأَذَّن، فلما بلغ: حي على الصلاة، حي على الفلاح، لَوى عُنُقَه يمينًا وشمالًا، ولم يستدِر، ثم دخل، فأخرج العنزة وساق الحديث» هكذا قال أبو داود، ولم يذكر الحديث. ⦗٢٩٦⦘\nوفي رواية النسائي، قال: «أتيتُ النبيَّ - ﷺ- فخرج بلال، فأذَّنَ، فجعل يقول في أذانه هكذا - ينحرِف يمينًا وشمالًا» .\nوفي أخرى، قال: «كنا مع رسول الله - ﷺ- بالبطحاءِ، وهو في قُبَّة حمراءَ وعنده أُناس يسير فجاء بلال، فأذَّنَ، فجعل يُتْبِعُ فاهُ هاهنا وهاهنا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناضِح): النَّاضِحُ من النَّضْح، وهو رشُّ القليل من الماء.\n(عَنَزَة): العَنَزَةُ: شِبْهُ العُكَّازة، في أسفلها شبه الحَربة.\n(حِبَرَة): الحِبَرَةُ: ثوب من وشي اليمن وبُرودِه، يكون ذا ألوان.\n(قِطْريُّ): البُرُودُ القِطْريَّة: ضَرْب من البُرُود. قال الأزهري: قال شَمِرُ بن حَمْدَوَيْه: هي حُمرٌ ولها أعلام، فيها بعض الخشونة. قال: وقال غيره: هي حُلَل جِياد تحمل من قِبَل البحرين. قال الأزهري: وفي البحرين مدينة يقال لها: قَطَر.\n_________\n(١) بكسر القاف وسكون الطاء، والأصل: قطري، بفتح القاف والطاء، لأنه نسبة إلى قطر: بلد بين عمان وسيف البحر، ففي النسبة خففوها وكسروا القاف وسكنوا الطاء، وإنما لم يقل: قطرية، مع أن التطابق بين الصفة والموصوف شرط، لأنه بكثرة الاستعمال صار كالاسم لذلك النوع من الحلل.\n(٢) رواه البخاري ٢ / ٩٥ في الأذان، باب يتبع المؤذن فاه هاهنا وهاهنا، وباب الأذان للمسافرين إذا كانوا جماعة، وفي الوضوء، باب استعمال فضل وضوء الناس، وفي الصلاة في الثياب، باب الصلاة في الثوب الأحمر، وفي سترة المصلي، باب سترة الإمام سترة من خلفه، وباب الصلاة إلى العنزة، وباب السترة بمكة وغيرها، وفي الأنبياء، باب صفة النبي ﷺ، وفي اللباس، باب التشمير في الثياب، وباب القبة الحمراء من أدم، ومسلم رقم (٥٠٣) في الصلاة، باب سترة المصلي، وأبو داود رقم (٥٢٠) في الصلاة، باب الأذان فوق المنارة، والترمذي رقم (١٩٧) في الصلاة، باب ما جاء في إدخال الأصبع في الأذن عند الأذان، والنسائي ٢ / ١٢ في الأذان، باب كيف يصنع المؤذن في أذانه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٩٢) قال: حدثنا سفيان. قال: سمعت مالك بن مغول. وأحمد (٤/٣٠٧) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٤/٣٠٧) قال حدثنا يحيى بن زكريا بن أبي زائدة قال: أخبرني مالك بن مغول وعمر بن أبي زائدة. قال: حدثنا وهب قال: حدثنا وهب بن جرير. قال: حدثني شعبة. وفي (٤/٣٠٨) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وفي (٤/٣٠٨) قال: حدثنا حسن بن موسى. قال: حدثنا زهير، عن أبي إسحاق. وفي (٤/٣٠٨) قال حدثنا عبد الرزاق. قال: أخبرنا سفيان. وفي (٤/٣٠٨) قال: حدثنا أبو داود. قال: حدثنا عمر بن أبي زائدة. وفي (٤/٣٠٨) قال: حدثنا وكيع. قال: حدثنا مسعر. وفي (٤/٣٠٨) قال حدثنا وكيع قال: حدثنا سفيان. والبخاري (١/١٠٥) و(٧/١٩٩) قال: حدثنا محمد بن عرعرة، قال: حدثني عمر بن أبي زائدة. وفي (١/١٣٣) قال: حدثنا أبو الوليد. قال: حدثنا شعبة. وفي (١/١٣٣) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (١/١٦٣) قال: حدثنا إسحاق بن منصور، قال: أخبرنا جعفر بن عون، قال: حدثنا أبو العميس. وفي (١/١٦٣) قال: حدثنا محمد بن يوسف، قال حدثنا سفيان. وفي (٤/٢٣١) قال: حدثنا الحسن بن الصباح، قال: حدثنا محمد بن سابق، قال: حدثنا مالك بن مغول. وفي (٧/١٨٢) قال: حدثني إسحاق، قال: أخبرنا ابن شميل. قال: أخبرنا عمر بن أبي زائدة. ومسلم (٢/٥٦) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب جميعا عن وكيع، قال: حدثنا سفيان. (ح) وحدثني محمد بن حاتم، قال: حدثنا بهز، قال: حدثنا عمر بن أبي زائدة. (ح) وحدثني إسحاق بن منصور وعبد بن حميد. قالا: أخبرنا جعفر بن عون. قال: أخبرنا أبو عميس ح وحدثني القاسم بن زكريا. قال: حدثنا حسين بن علي، عن زائدة. قال: حدثنا مالك بن مغول. وأبو داود (٥٢٠) قال: حدثنا موسى بن إسماعيل. قال: حدثنا قيس، يعني ابن الربيع (ح) وحدثنا محمد بن سليمان الأنباري، قال: حدثنا وكيع، عن سفيان. وفي (٦٨٨) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. وابن ماجه (٧١١) قال: حدثنا أيوب بن محمد الهاشمي. قال: حدثنا عبد الواحد بن زياد، عن حجاج بن أرطأة. والترمذي (١٩٧) . وفي الشمائل (٦٣) قال: حدثنا محمود بن غيلان. قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان الثوري. والنسائي (١/٨٧) . وفي الكبرى (١٣٥) قال: أخبرنا محمد بن منصور، عن سفيان، قال: حدثنا مالك بن مغول. وفي (٢/١٢) (١٥٢٣) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٢/٧٣) . وفي الكبرى (٧٥٩) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. وفي (٨/٢٢٠) قال: أخبرنا عبد الرحمن بن محمد بن سلام، قال: حدثنا إسحاق الأزرق، قال: حدثنا سفيان. وفي الكبرى (الورقة ٥٥-أ) قال: أخبرنا موسى بن عبد الرحمن، قال: حدثنا حسين، قال: حدثنا زائدة، قال: حدثنا مالك بن مغول. وابن خزيمة (٣٨٧) قال: حدثنا أبو موسى محمد بن المثنى. قال: حدثنا عبد الرحمن، عن سفيان. (ح) وحدثنا الحسن بن محمد الزعفراني، قال: حدثنا إسحاق بن يوسف الأزرق، قال: حدثنا سفيان. (ح) وحدثناه سَلْم بن جنادة، قال: حدثنا وكيع، عن الثوري. وفي (٣٨٨) قال: حدثنا يعقوب بن إبراهيم الروقي. قال: حدثنا هشام، عن حجاج. وفي (٨٤١) قال: حدثنا الدروقي، قال: حدثنا ابن مهدي (ح) وحدثنا أبو موسى، قال: حدثنا عبد الرحمن، عن سفيان. وفي (٢٩٩٤) قال: حدثنا أحمد بن منيع، قال: حدثنا الحسن بن موسى، عن زهير، عن أبي إسحق. وفي (٢٩٩٥) قال: حدثنا يعقوب بن إبراهيم الدروقي. قال: حدثنا وكيع. قال: حدثنا سفيان.\nتسعتهم - مالك بن مغول، وشعبة، وعمر بن أبي زائدة، وسفيان الثوري، وأبو إسحاق، ومسعر، وأبو العميس عتبة بن عبد الله، وقيس بن الربيع، وحجاج بن أرطأة - عن عون بن أبي جحيفة، فذكره.\n- في رواية عبد الرزاق، عن سفيان: «... وَأتَتَبَّعُ فَاهُ هَاهُنَا وَهَاهُنَا وَإصْبَعَاهُ في أذُنَيْهِ ...» الحديث.","vol":"5","page":294},{"text":"<span data-type=\"title\" id=toc-666>الفصل الرابع: في استقبال القبلة</span>\n٣٣٧٨ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما بين المشْرِق والمغْرِبِ قِبْلة» . أخرجه الترمذي (١) .\nوزاد رزين: «إذا استقبلت ولم تَرَه» .\nقال الترمذي: وقد روى هذا الحديث عن غير واحد من أصحاب النبيِّ - ﷺ-، منهم عمر، وعلي، وابن عباس.\nوقال ابن عمر: «إذا جعَلْتَ المغربَ عن يمينك، والمشرقَ عن شمالك فما بينهما قِبلة إذا استقبلتَ القبلة» .\n_________\n(١) رقم (٣٤٢) و(٣٤٣) و(٣٤٤) في الصلاة، باب ما جاء أن ما بين المشرق والمغرب قبلة، وهو حديث صحيح، وهذا الحديث يختص بأهل المدينة والشام ومن على سمت تلك البلاد شمالًا وجنوبًا فقط، لأنه يلزم من حمله على العموم إبطال التوجه إلى الكعبة في بعض الأقطار، والناس في توجههم إلى الكعبة كالدائرة حولها، فمن كان في الجهة الشمالية من الكعبة فإنه يتوجه في صلاته إلى جهة الجنوب، ومن كان في الجهة الجنوبية من الكعبة، كانت صلاته إلى جهة الشمال، ومن كان في الجهة الغربية من الكعبة، فإن قبلة صلاته إلى المشرق، ومن كان في الجهة الشرقية من الكعبة، فإنه يستقبل في صلاته جهة المغرب، ومن كان من الكعبة فيما بين الشمال والمغرب فقبلته فيما بين الجنوب والمشرق، ومن كان من الكعبة فيما بين المشرق والشمال، فقبلته فيما بين الجنوب والمغرب، ومن كان من الكعبة فيما بين الجنوب والمغرب، فإن قبلته فيما بين الشمال والمشرق، ومن كان من الكعبة فيما بين المشرق والجنوب، فإن قبلته فيما بين الشمال والمغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٤٤) قال: حدثنا الحسن بن بكر المروزي، قال: حدثنا المعلى بن منصور، قال: حدثنا عبد الله بن جعفر المخرمي، عن عثمان بن محمد الأخنسي، عن سعيد المقبري، فذكره.\n- ورواه عن أبي هريرة أبو سلمة:\nأخرجه ابن ماجة (١٠١١) قال: حدثنا محمد بن يحيى الأزدي، قال: حدثنا هاشم بن القاسم، (ح) وحدثنا محمد بن يحيى النيسابوري. قال: حدثنا عاصم بن علي. والترمذي (٣٤٢) قال: حدثنا محمد بن أبي معشر. وفي (٣٤٣) قال: حدثنا يحيى بن موسى، قال: حدثنا محمد بن أبي معشر.\nثلاثتهم - هاشم، وعاصم، ومحمد - قالوا: حدثنا أبو معشر، عن محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"5","page":297},{"text":"٣٣٧٩ - (ط) نافع مولى ابن عمر - ﵃ - أن عمر بن الخطاب قال: «ما بين المشرق والمغرب قبلة، إذا تُوُجِّهَ قِبَلَ البيت» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٩٦ في القبلة، باب ما جاء في القبلة، وإسناده منقطع، ولكن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٥٦١) قال الزرقاني: فيه إرسال لأنه لم يلق عمر فلعله حمله على ابنه عبد الله.","vol":"5","page":298},{"text":"٣٣٨٠ - (خ) جابر بن عبد الله - ﵄ - قال: «كان رسول الله -ﷺ- يُصلِّي على راحلتِهِ نحو المشرق، فإذا أَراد أن يصلِّيَ المكتوبة نزل فاستقبل القبلة» أخرجه البخاري، ولهذا الحديث روايات عند البخاري ومسلم تردُ في «الصلاة على الدابة» .\nوفي رواية ذكرها رزين، قال: «كان رسولُ الله -ﷺ- لا يدَعُ ركْعَتي الفجر في السفر، وكان يصلي على الدابة حيثما توجهتْ به في سفر القصر، وإلى الشقِّ الواحد بالإيماء، ويأمُرُ بالنُّزولِ للمكتوبة» (١) .\n_________\n(١) ٢ / ٤٧٣ في تقصير الصلاة، باب صلاة التطوع على الدابة وحيثما توجهت، وباب ينزل للمكتوبة، وفي القبلة، باب التوجه نحو القبلة حيث كان، وفي المغازي، باب غزوة أنمار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٠٤، ٣٣٠) قال: حدثنا إسماعيل (يعني ابن علية)، قال: أخبرنا هشام الدستوائي. وفي (٣/٣٧٨) قال: حدثنا عبد الرزاق، عن معمر والدارمي (١٥٢١) قال: أخبرنا يزيد بن هارون، قال: أخبرنا هشام الدستوائي. والبخاري (١/١١٠) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام. وفي (١/٥٥) قال: حدثنا أبو نعيم، قال: حدثنا شيبان. وفي (٢/٥٦) قال: حدثنا معاذ بن فضالة، قال: حدثنا هشام. وابن خزيمة (٩٧٦) قال: حدثنا محمد بن عبد الله بن ميمون بالإسكندرية، قال: حدثنا الوليد بن مسلم الدمشقي، عن الأوزاعي. وفي (١٢٦٣) قال: حدثنا يعقوب الدورقي، قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي.\nأربعتهم - هشام، ومعمر، وشيبان، والأوزاعي- عن يحيى بن أبي كثير عن محمد بن عبد الرحمن، فذكره.\nفي رواية ابن خزيمة (١٢٦٣) زاد «فإذا أراد المكتوبة أو الوتر أناخ فصلى بالأرض» .","vol":"5","page":298},{"text":"٣٣٨١ - () (أبو هريرة - ﵁ - قال: قال النبيُّ - ﷺ-: «اسْتَقْبِلْ وكبِّر، ولم يَرَ الإعادة على من سها فصلَّى إلى غير القبلة» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكر القسم الأخير من الحديث البخاري في ترجمة باب ١ / ٤٢٣ في الصلاة، باب ما جاء في القبلة ومن لم ير الإعادة على من سها فصلى إلى غير القبلة وقد سلم النبي ﷺ في ركعتي الظهر وأقبل على الناس بوجهه ثم أتم ما بقي. قال الحافظ في \" الفتح \": قوله: ومن لم ير الإعادة: وأصل هذه المسألة في المجتهد في القبلة إذا تبين خطؤه، فروى ابن أبي شيبة عن سعيد بن المسيب وعطاء والشعبي وغيرهم أنهم قالوا: ⦗٢٩٩⦘ لا تجب الإعادة، وهو قول الكوفيين، وعن الزهري، ومالك وغيرهما: تجب في الوقت، لا بعده، وعن الشافعي: يعيد إذا تيقن الخطأ مطلقًا، وقال الحافظ: قوله: وقد سلم النبي ﷺ من ركعتي الظهر: ومناسبة هذا التعليق للترجمة أن بناءه على الصلاة دال على أنه في حال استدباره القبلة كان في حكم المصلي، ويؤخذ منه أن من ترك الاستقبال ساهيًا لا تبطل صلاته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكر القسم الأخير من الحديث البخاري في ترجمة باب (١/٦٠٢) في الصلاة باب ما جاء في القبلة ومن لم ير الإعادة على من سها فصلى إلى غير القبلة وقد سلم النبي ﵌ في ركعتي الظهر وأقبل على الناس بوجهه ثم أتم ما بقي. قال الحافظ في الفتح: قوله: ومن لم ير الإعادة وأصل هذه المسألة في المجتهد في القبلة إذا تبين خطؤه فروى ابن أبي شيبة عن سعيد بن المسيب وعطاء والشعبي وغيرهم أنهم قالوا: لا تجب الإعادة وهو قول الكوفيين وعن الزهري ومالك وغيرهما تجب في الوقت لا بعده، وعن الشافعي يعيد إذا تيقن الخطأ مطلقا، وقال الحافظ قوله: وقد سلم النبي ﷺ من ركعتي الظهر، ومناسبة هذا التعليق للترجمة أن بناءه على الصلاة دال على أنه في حال استدباره القبلة كان في حكم المصلي ويؤخذ منه أن من ترك الاستقبال ساهيا لا تبطل صلاته.","vol":"5","page":298},{"text":"<span data-type=\"title\" id=toc-667>الفصل الخامس: في كيفية الصلاة وأركانها</span>، وفيه تسعة فروع\n<span data-type=\"title\" id=toc-668>الفرع الأول: في التكبير ورفع اليدين</span>\n٣٣٨٢ - (خ م ط د ت س) عبد الله بن عمر - ﵄ -: قال: «كان رسولُ الله - ﷺ- إذا قام إلى الصلاة رفع يديه حتى تكونا بحذْوِ منْكبيه ثم يكبِّرُ، فإذا أرد أن يركعَ فعل مثل ذك، وإذا رفعَ رأسه من الركوع فعل مثل ذلك، ولا يفعله حين يرفع رأسه من السجود» .\nوفي رواية: «إذا رفع رأسه من الركوع رفعهما كذلك أيضًا، وقال: سمع الله لمن حمده، ربَّنا ولك الحمد» .\nوفي أخرى نحوه، وقال: «ولا يفعل ذلك حين يسجد، ولا حين يرفع من السجود» أخرجه البخاري ومسلم.\nوللبخاري عن نافع «أنَّ ابنَ عُمَرَ كان إذا دخل في الصلاة كبَّرَ ورفع ⦗٣٠٠⦘ يديه، وإذا ركعَ رفع يديه، وإذا قال: سمع الله من حمده رفعَ يديه، وإذا قام إلى الركعتين رفعَ يديه، ورفع ذلك ابنُ عمر إلى النبي - ﷺ-» .\nوأخرج الموطأ الرواية الأولى. وله في أخرى «أنَّ ابنَ عُمَرَ كان إذا افْتَتَحَ الصلاة رفع يديه حذْوَ مَنْكَبَيه، وإذا رفع من الركوع رفعهما دون ذلك» . وله في أخرى «أن ابن عمر كان يكبِّر في الصلاة كلما خفضَ ورفعَ» .\nوأخرج أبو داود رواية الموطأ الثانية، ورواية البخاري التي انفرد بها، وقال: الصحيح: أنه قولُ ابن عمر، وليس بمرفوع، وقال أبو داود: ورواه الثقفي موقوفًا، وقال فيه: «إذا قام من الركعتين رفعهما إلى ثدييه» . وهذا الصحيح.\nقال: وأسنده حماد بن سلمة، ولم يذكر أيوب ومالكٌ الرفعَ إذا قام من السجدتين، قال ابن جريج فيه: «قلت لنافع: أكان ابنُ عمر يجعل الأولى أرفعهنَّ؟ قال لا سواء، قلت: أشر لي، فأشار إلى الثديين، أو أسفل من ذلك» .\nوله في أخرى قال: «كان النبي - ﷺ- إذا قام في الركعتين كبَّر ورفع يديه» . وله في أخرى، قال: «كان رسول الله - ﷺ- إذا قام إلى الصلاة رفع يديه حتى تكونا حذْوَ مَنكْبيه، ثم كبَّر وهما كذلك، فيركع، ثم إذا أرد أن يرفع صُلْبَه رفعهما، حتى تكونا حَذْوَ مَنْكبيه، ثم قال: سمع الله لمن حمده، ولا يرفع يديه في السجود، ويرفعهما في كل تكبيرة يكبِّرها قبل الركوع، حتى تنْقضِي صلاته» . وله في أخرى، قال: رأيتُ رسولَ الله ⦗٣٠١⦘ ﷺ- إذا افتتح الصلاة رفع يديه حتى يحاذِيَ منْكَبيه، وقبل أن يركعَ، وإذا رفع من الركوع، وإذا انْحَطَّ إلى السجود، ولا يرفعهما بين السجديين.\nوأخرج الترمذي هذه الرواية الآخرة التي أخرجها أبو داود. وأخرج النسائي الرواية الأولى من روايات البخاري ومسلم، والرواية الآخرة التي لأبي داود. وله في أخرى «أن النبي - ﷺ- كان يرفع يديه إذا دخل في الصلاة، وإذا أراد أن يركع وإذا رفع رأسه، وإذا قام من الركعتين يرفع يديه كذلك حذْوَ المنكِبَيْن» . وفي أخرى له -[عن واسع بن حَبَّان]- قال: «سألتُ [عبد الله بن عمر] عن صلاة رسول الله - ﷺ-؟ فقال: الله أكبر، كلما وضع الله أكبر، كلما رفع، ثم يقول: السلام عليكم ورحمة الله، عن يمينه، السلام عليكم ورحمة الله، عن يساره» (١) .\n_________\n(١) رواه البخاري ٢ / ١٨١ في صفة الصلاة، باب رفع اليدين في التكبيرة الأولى مع الافتتاح سواء، وباب رفع اليدين إذا كبر وإذا ركع وإذا رفع، وباب إلى أين يرفع يديه، وباب رفع اليدين إذا قام من الركعتين، ومسلم رقم (٣٩٠) في الصلاة، باب استحباب رفع اليدين حذو المنكبين مع تكبيرة الإحرام، والموطأ ١ / ٧٥ و٧٦ و٧٧ في الصلاة، باب افتتاح الصلاة، وأبو داود رقم (٧٢١) و(٧٢٢) و(٧٤١) و(٧٤٢) و(٧٤٣) في الصلاة، باب افتتاح الصلاة، والترمذي رقم (٢٥٥) في الصلاة، باب ما جاء في رفع اليدين عند الركوع، والنسائي ٢ / ١٢١ و١٢٢ في الافتتاح، باب العمل في افتتاح الصلاة، وباب رفع اليدين قبل التكبير، وباب رفع اليدين حذو المنكبين، وباب رفع اليدين للركوع حذاء المنكبين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٦٩)، والحميدي (٦١٤) قال: حدثنا سفيان. وأحمد (٢/٨) (٤٥٤٠) قال: حدثنا سفيان. وفي (٢/١٨) (٤٦٧٤) قال: حدثنا يحيى، قال: حدثنا مالك. وفي ٢/٤٧ (٥٠٨١) قال: حدثنا إسماعيل بن إبراهيم، قال: أخبرنا معمر. وفي (٢/٦٢) (٥٢٧٩) قال: حدثنا عبد الرحمن، قال: حدثنا مالك. وفي (٢/١٣٤) (٦١٧٥) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب. وفي (٢/١٤٧) (٦٣٤٥ و٦٣٤٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والدارمي (١٢٥٣) و(١٣١٥) قال: أخبرنا عثمان بن عمر، قال: أخبرنا مالك. وفي (١٣١٤) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. والبخاري (١/١٨٧) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفيه (١/١٨٧) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا يونس. وفي (١/١٨٨) ورفع اليدين (٤٠) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي رفع اليدين رقم (٢) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (١١) قال: حدثنا عبد الله بن يوسف، قال: أنبأنا مالك. وفي (٤٦) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث، قال: حدثني يونس. وفي (٧٦) قال: حدثنا محمد بن أبي بكر المقدَّمي، قال: حدثنا معتمر، عن عبيد الله بن عمر. وفي (٧٧) قال: حدثنا قتيبة، قال: حدثنا هشيم. وفي (٧٨) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث، عن عقيل. ومسلم (٢/٦، ٧) قال: حدثنا يحيى بن يحيى التميمي، وسعيد بن منصور، وأبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، وابن نمير، كلهم عن سفيان بن عيينة. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. (ح) وحدثني محمد بن رافع، قال: حدثنا حُجين، وهو ابن المثنى، قال: حدثنا الليث، عن عُقيل (ح) وحدثني محمد بن عبد الله بن قُهزاذ، قال: حدثنا سلمة بن سليمان، قال: أخبرنا عبد الله، قال: أخبرنا يونس. وأبو داود (٧٢١) قال: حدثنا أحمد بن حنبل، قال: حدثنا سفيان. وفي (٧٢٢) قال: حدثنا محمد بن المصفي الحمصي، قال: حدثنا بقية، قال: حدثنا الزبيدي. وابن ماجة (٨٥٨) قال: حدثنا علي بن محمد، وهشام بن عمار، وأبو عمر الضريد. قالوا: حدثنا سفيان بن عيينة. والترمذي (٢٥٥) قال: حدثنا قتيبة، وابن أبي عمر قالا: حدثنا سفيان بن عيينة. وفي (٢٥٦) قال: حدثنا الفضل بن الصباح البغدادي، قال: حدثنا سفيان بن عيينة. والنسائي (٢/١٢١) وفي الكبرى (٨٦٠) قال: أخبرنا عمرو بن منصور، قال: حدثنا علي بن عياش، قال: حدثنا شعيب. (ح) وأخبرني أحمد بن محمد بن المغيرة، قال: حدثنا عثمان، هو ابن سعيد، عن شعيب.","vol":"5","page":299},{"text":"٣٣٨٣ - (د ت س) علقمة قال: «قال لنا ابنُ مسعود - رضي الله ⦗٣٠٢⦘ عنه - يومًا: ألا أُصَلِّي بكم صلاةَ رسول الله - ﷺ-؟ فصلى ولم يرفعْ يديه إلا مرة واحدة، مع تكبيرة الافتتاح» (١) . وفي رواية، قال: كان رسولُ الله - ﷺ- «يُكْبِّر في كل خفض ورفع، وقيام وقعود، وأبو بكر وعمر» أخرجه الترمذي والنسائي.\nوللنسائي أيضًا في أخرى زيادة: «ويُسَلِّم عن يمينه وشماله: السلام عليكم ورحمة الله، حتى يُرى بياضُ خدِّه - قال: ورأيتُ أبا بكر وعمر ⦗٣٠٣⦘ يفعلان ذلك» وأخرج أبو داود الرواية الأولى (٢) .\n_________\n(١) رواه أبو داود رقم (٧٤٨) في الصلاة، باب من لم يذكر الرفع عند الركوع، والترمذي رقم (٢٥٧) في الصلاة، باب ما جاء أن النبي ﷺ لم يرفع إلا في أول مرة، والنسائي ٢ / ١٩٥ في الافتتاح، باب الرخصة في ترك الرفع عند الرفع من الركوع، وإسناده صحيح، وفي حديث ابن مسعود هذا نفي رفع اليدين فيما عدا تكبيرة الإحرام، وقال الترمذي: وبه يقول غير واحد من أهل العلم من أصحاب النبي ﷺ والتابعين، وهو قول سفيان الثوري وأهل الكوفة، وفي حديث ابن عمر الذي قبله رقم (٣٣٨٢) إثبات الرفع عند الركوع والرفع منه، قال الترمذي عقب حديث ابن عمر: وبهذا يقول بعض أهل العلم من أصحاب النبي ﷺ منهم: ابن عمر: وجابر بن عبد الله، وأبو هريرة، وأنس، وابن عباس، وعبد الله بن الزبير وغيرهم، ومن التابعين: الحسن البصري، وعطاء، وطاوس، ومجاهد، ونافع، وسالم بن عبد الله، وسعيد بن جبير وغيرهم، وبه يقول مالك، ومعمر، والأوزاعي، وعبد الله بن المبارك، والشافعي، وأحمد، وإسحاق. أقول: وموضوع رفع اليدين في الصلاة اختلف فيه العلماء قديمًا وحديثًا، فمنهم من أخذ بحديث ابن مسعود الذي فيه نفي الرفع فيما عدا تكبيرة الإحرام، وكثير منهم أخذ بحديث ابن عمر الذي فيه إثبات الرفع زيادة على تكبيرة الإحرام، بناء على أن المثبت مقدم على النافي كما هو مقرر في علم أصول الفقه.\n(٢) رواه أبو داود رقم (٧٤٨) في الصلاة، باب من لم يذكر الرفع عند الركوع، والترمذي رقم (٢٥٣) و(٢٥٧) في الصلاة، باب ما جاء في التكبير عند الركوع والسجود، وباب ما جاء أن النبي ﷺ لم يرفع إلا مرة واحدة، والنسائي ٢ / ١٩٥ في الافتتاح، باب الرخصة في ترك رفع اليدين حذو المنكبين عند الرفع من الركوع، وباب التكبير للسجود، وفي السهو، باب كيف السلام على اليمين، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٨٨) (٣٦٨١) و(١/٤٤١) (٤٢١١) قال: حدثنا وكيع. وأبو داود (٧٤٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع. وفي (٧٥١) قال: حدثنا الحسن بن علي، قال: حدثنا معاوية، وخالد بن عمرو، وأبو حذيفة. والترمذي (٢٥٧) قال: حدثنا هناد، قال: حدثنا وكيع. والنسائي (٢/١٨٢) . وفي الكبرى (١٠٠٨) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك. وفي (٢/١٩٥) . وفي الكبرى (٥٥٨) قال: أخبرنا محمود بن غيلان المروزي، قال: حدثنا وكيع.\nخمستهم (وكيع، ومعاوية بن هشام، وخالد بن عمرو، وأبو حذيفة، وعبد الله بن المبارك) عن سفيان، عن عاصم بن كليب، عن عبد الرحمن بن الأسود، عن علقمة، فذكره.\n- قال أبو داود: هذا مختصر من حديث طويل. وليس هو بصحيح على هذا اللفظ.\n- وقال الترمذي: وقال عبد الله بن المبارك: قد ثبت حديث من يرفع يديه - وذكر حديث الزهري عن سالم، عن أبيه، ولم يثبت حديث ابن مسعود؛ أن النبي - ﷺ - لم يرفع يديه إلا في أول مرة. قال الترمذي: حدثنا بذلك أحمد بن عبدة الآملي. حدثنا وهب بن زمعة، عن سفيان بن عبد الملك عن عبد الله بن المبارك.","vol":"5","page":301},{"text":"٣٣٨٤ - (د) البراء بن عازب - ﵁ - قال: «رأيتُ رسولَ الله -ﷺ- إذا افتتَح الصلاة رفع يديه إلى قريب من أُذُنَيْه، ثم لا يعود» .\nوفي رواية مثله، ولم يذكر «ثم لا يعود» . وفي أخرى، قال: «رأيتُ رسولَ الله -ﷺ- رفع يديه حين افتتح الصلاة، ثم لم يرفعهما حتى انصرف» . أخرجه أبو داود، وقال - يعني: هذا الحديث: ليس بصحيح (١) .\n_________\n(١) رقم (٧٥٢) في الصلاة، باب من لم يذكر الرفع عند الركوع، وهو حديث حسن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٥٢) قال: حدثنا حسين بن عبد الرحمن قال: أخبرنا وكيع، عن ابن أبي ليلى - محمد بن عبد الرحمن - عن أخيه عيسى عن الحكم، عن عبد الرحمن، فذكره.\nقال أبو داود: هذا الحديث ليس بصحيح.\nوالجزء الأول منه حتى «رفع يديه»:\nأخرجه الحميدي (٧٢٤) قال: حدثنا سفيان. وأحمد (٤/٢٨٢) قال: حدثنا هشيم. وفي (٤/٣٠١، ٣٠٢) قال: حدثنا أسباط. وفي (٤/٣٠٣) قال: حدثنا محمد بن جعفر. قال حدثنا شعبة. وفيه (٤/٣٠٣) قال حدثنا عبد الرزاق، قال: أخبرنا سفيان. والبخاري في رفع اليدين رقم (٣٣) قال: حدثنا الحميدي، قال: حدثنا سفيان، وفي (٣٤) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. وأبو داود (٧٤٩) قال: حدثنا محمد بن الصباح البزاز، قال: حدثنا شريك. وفي (٧٥٠) قال: حدثنا عبد الله بن محمد الزهري، قال: حدثنا سفيان.\nخمستهم - سفيان، وهشيم، وأسباط، وشعبة، وشريك - عن يزيد بن أبي زياد، عن عبد الرحمن بن أبي ليلى، فذكره.\n- قال سفيان: وقدم يزيد بن أبي زياد الكوفة، فسمعته يحدث به، فزاد فيه (ثم لا يعود - فظننت أنهم لقنوه، وكان بمكة يومئذ أحفظ منه يوم رأيته بالكوفة، وقالوا لي: إنه قد تغير حفظه، أو ساء حفظه) . الحميدي (٧٢٤) .","vol":"5","page":303},{"text":"٣٣٨٥ - (خ م ط د ت س) أبو هريرة - ﵁ - «كان يصلِّي بهم فيُكبِّرُ كلما خفض، ورفع، فإذا انصرف، قال: إني لأشبَهُكم بصلاة رسولِ الله -ﷺ-» .\nوفي أخرى «أن أبا هريرة كان يكبِّر في الصلاة، فقلنا: يا أبا هريرة، ما هذا التكبير؟ فقال: إنها لَصلاةُ رسول الله - ﷺ-» . أخرجه البخاري ومسلم والموطأ والنسائي.\nوفي رواية الترمذي وأبي داود، قال: «كان رسول الله - ﷺ- إذا ⦗٣٠٤⦘ دخل في الصلاة رفع يديه مَدًّا» وفي أخرى «إذا كبَّر للصلاة نَشرَ أَصابعه» .\nوفي أخرى للترمذي «أن النبي - ﷺ- كان يكبِّر وهو يَهْوِي» .\nوفي أخرى لأبي داود، قال: «لو كنتَ قُدَّام النبيِّ -ﷺ- لرأيتُ إِبطَيه» . قال لاحق (١): ألا تَرَى أنه في صلاة، ولا يستطيع أن يكون قُدَّامَ رسول الله - ﷺ-؟.\nزاد موسى بن مَروان «إذا كبَّر رفع يديه» . وفي أخرى لأبي داود قال: «كان النبي - ﷺ- إذا كبَّر جعل يديه حذاء مَنْكبيه وإذا ركع فعل مثل ذلك، وإذا رفع للسجود فعل مثل ذلك، وإذا قام من الركعتين فعل مثل ذلك» .\nوفي أخرى للنسائي «أن أبا هريرة جاء إلى مسجد بني زُرَيق، قال: ثلاث كان رسولُ الله - ﷺ- يعمل بهن تركهنَّ الناس: كان يرفع يديه مدًّا، ويسكتُ هُنَيْهة، ويكبِّرُ إذا سجد» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَهْوي) هَوَى يَهْوي: إذا خَرَّ من فوق إلى أسفل.\n_________\n(١) هو أبو مجلز، لاحق بن حميد السدوسي البصري.\n(٢) رواه البخاري ٢ / ٢٢٤ في صفة الصلاة، باب إتمام التكبير في الركوع، ومسلم رقم (٣٩٢) في الصلاة، باب إثبات التكبير في كل خفض ورفع في الصلاة، والموطأ ١ / ٧٦ في الصلاة، باب افتتاح الصلاة، وأبو داود رقم (٧٤٦) و(٧٥٣) في الصلاة، باب رفع اليدين في الصلاة، وباب من لم يذكر الرفع عند الركوع، والترمذي رقم (٣٣٩) و(٣٥٤) في الصلاة، باب ما جاء في نشر الأصابع عند التكبير، وباب التكبير عند الركوع والسجود، والنسائي ٢ / ١٣٤ في الافتتاح، باب رفع اليدين مدًا، وباب التكبير للركوع، وباب التكبير للنهوض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧٠) قال: حدثنا عبد الأعلى، عن معمر. والدارمي (١٢٥١) قال: أخبرنا نصر بن علي. قال: حدثنا عبد الأعلى، عن معمر. والبخاري (١/٢٠٢) قال: حدثنا أبو اليمان. قال: حدثنا شعيب. وأبو داود (٨٣٦) قال: حدثنا عمرو بن عثمان. قال: أخبرنا أبي وبقية، عن شعيب. والنسائي (٢/٢٣٥) وفي الكبرى (٦٥٥) قال: حدثنا نصر بن علي، وسواد بن عبد الله بن سوار. قالا: حدثنا عبد الأعلى، عن معمر.\nكلاهما (معمر، وشعيب) عن الزهري، عن أبي بكر بن عبد الرحمن، وعن أبي سلمة، فذكراه.\n- أخرجه مالك في الموطأ (٧٠)، عن ابن شهاب. وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن. قال: حدثنا مالك، عن الزهري. وفي (٢/٢٧٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري. وفي (٢/٥٠٢) قال: حدثنا يزيد. قال: أخبرنا محمد بن عمرو. وفي (٢/٥٢٧) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد بن عمرو. والبخاري (١/١٩٩) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، عن ابن شهاب. ومسلم (٢/٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك، عن ابن شهاب وفي (٢/٨) قال: حدثني حرملة بن يحيى قال: أخبرني بن وهب قال: أخبرنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب. (ح) وحدثنا محمد بن مهران الرازي، قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي، عن يحيى بن أبي كثير. والنسائي (٢/١٨١) وفي الكبرى (١٠٠٥) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله بن المبارك، عن يونس، عن الزهري. وفي (٢/١٩٥) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري. وفي (٢/٢٣٥) وفي الكبرى (٦٥٤) قال: أخبرنا قتيبة بن سعيد، عن مالك، عن ابن شهاب. وابن خزيمة (٥٧٩) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري.\nثلاثتهم - الزهري، ومحمد بن عمرو، ويحيى بن أبي كثير - عن أبي سلمة بن عبد الرحمن، عن أبي هريرة، فذكره. ليس فيه أبو بكر بن عبد الرحمن.\n- وأخرجه أحمد (٢/٢٧٠) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جُريج. وفي (٢/٤٥٤) قال: حدثنا حجاج. قال: حدثنا ليث. قال: حدثني عُقيل بن خالد. والبخاري (١/٢٠٠) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. ومسلم (٢/٧) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. وفي (٢/٨) قال: حدثني محمد بن رافع. قال: حدثنا حُجين. قال: حدثنا الليث، عن عُقيل. والترمذي (٢٥٤) قال: حدثنا عبد الله بن منير المروزي. قال: سمعت علي بن الحسن، قال: أخبرنا عبد الله بن المبارك، عن ابن جُريج. والنسائي (٢/٢٣٣) وفي الكبرى (٦٤٩) قال: أخبرنا محمد بن رافع. قال: حدثنا حجين، وهو ابن المثنى. قال: حدثنا ليث، عن عُقيل. وابن خزيمة (٥٧٨، ٦١١، ٦٢٤) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخربنا ابن جريج.\nكلاهما (عُقيل بن خالد، وابن جُريج) عن ابن شهاب، عن أبي بكر بن عبد الرحمن بن الحارث، عن أبي هريرة، فذكره. ليس فيه أبو سلمة.\n- الروايات مطولة ومختصرة.","vol":"5","page":303},{"text":"٣٣٨٦ - (د ت س) أبو حميد الساعدي - ﵁ - قال: «كان النبيُّ -ﷺ- إذا قام من سجدتين كبَّر ورفع يديه حتى يُحاذِي بهما مَنْكبيه، كما صنع حين افتتح» . هذا طرف من حديث قد أخرج الترمذي وأبو داود بطوله وهو مذكور في الفرع السابع من هذا الفصل. وقد أخرجه النسائي هذا القدر منه هاهنا (١) .\n_________\n(١) رواه أبو داود رقم (٧٣٠) في الصلاة، باب افتتاح الصلاة، والترمذي رقم (٣٠٤) في الصلاة، باب ما جاء في وصف الصلاة، والنسائي ٣ / ٢ و٣ في السهو، باب رفع اليدين في القيام إلى الركعتين، وإسناده حسن، قال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٤٢٤) قال: حدثنا يحيى بن سعيد. والدارمي (١٣٦٣) قال: أخبرنا أبو عاصم. والبخاري في رفع اليدين (٣) قال: حدثنا مسدد. قال: حدثنا يحيى بن سعيد. وفي (٤) قال: سألت أبا عاصم عن حديث عبد الحميد بن جعفر. فقال البخاري: حدثني عبد الله بن محمد ﵁. وأبو داود (٧٣٠ و٩٦٣) قال: حدثنا أحمد بن حنبل. قال: حدثنا أبو عاصم الضحاك بن مخلد (ح) وحدثنا مسدد. قال: حدثنا يحيى. وابن ماجه ٨٠٣ قال: حدثنا علي بن محمد الطنافسي قال: حدثنا أبو أسامة. وفي (٨٦٢) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. وفي (١٠٦١) قال: حدثنا محمد بن بشار قال: حدثنا أبو عاصم. والترمذي (٣٠٤) قال: حدثنا محمد بن بشار ومحمد بن المثنى. قالا: حدثنا يحيى بن سعيد القطان. وفي (٣٠٥) قال: حدثنا محمد بن بشار والحسن بن علي الخلال الحلواني وسلمة بن شبيب وغير واحد. قالوا: حدثنا أبو عاصم النبيل. والنسائي (٢/١٨٧ و٢١١) . وفي الكبرى (٥٤٠ و٦٠١) قال: أخبرنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. وفي (٣/٢ و٣٤) (١٠١٣ و١٠٩٤) قال: أخبرنا يعقوب بن إبراهيم الدورقي ومحمد بن بشار. قالا: حدثنا يحيى بن سعيد. وابن خزيمة (٥٨٧ و٦٥١ و٦٨٥ و٧٠٠) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد القطان. وفي (٥٨٨ و٦٢٥) قال: حدثنا بندار ومحمد بن يحيى وأحمد بن سعيد الدارمي. قالوا: حدثنا أبو عاصم. وفي (٦٧٧) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الملك بن الصباح المسمعي.\nأربعتهم - يحيى، وأبو عاصم، وأبو أسامة، وعبد الملك بن الصباح - عن عبد الحميد بن جعفر.\n٢- وأخرجه البخاري (١/٢٠٩) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن خالد، عن سعيد (ح) وحدثنا الليث، عن يزيد بن أبي حبيب، ويزيد بن محمد. وأبو داود (٧٣١ و٩٦٥) قال: حدثنا قتيبة ابن سعيد. قال: حدثنا ابن لهيعة، عن يزيد، يعني ابن أبي حبيب. وفي (٧٣٢ و٩٦٤) قال: حدثنا عيسى بن إبراهيم المصري قال: ابن وهب، عن الليث بن سعد، عن يزيد بن محمد القرشي ويزيد بن أبي حبيب، ابن خزيمة (٦٤٣) قال حدثنا عيسى بن إبراهيم الغافقي المصري قال: حدثنا ابن وهب، عن الليث ابن سعد، عن يزيد بن محمد القرشي، ويزيد بن أبي حبيب وفي (٦٥٢) قال: حدثنا أبو زهير عبد المجيد بن إبراهيم المصري قال:حدثنا شعيب حدثنا شعيب، يعني بن يحيى التجيبي. قال: حدثنا يحيى بن أيوب، عن يزيد بن أبي حبيب.\nثلاثتهم - سعيد بن أبي هلال، ويزيد بن أبي حبيب، ويزيد بن محمد - عن محمد بن عمرو بن حلحلة.\nكلاهما - عبد الحميد بن جعفر، ومحمد بن عمرو بن حلحلة - عن محمد بن عمرو بن عطاء، فذكره.","vol":"5","page":305},{"text":"٣٣٨٧ - (ط) وهب بن كيسان «أن جابرًا كان يُعَلِّمهم التكبيرَ في الصلاة، قال: فكانَ يأمُرنا أَن نُكَبِّر كلما خفَضْنا ورفعْنا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٧٧ في الصلاة، باب افتتاح الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ (١٦٦) قال: عن أبي نعيم وهب بن كيسان، فذكره.\nوقال الزرقاني في شرح الموطأ (١/٢٣٣): وهب بن كيسان ثقة روى له الجميع.","vol":"5","page":305},{"text":"٣٣٨٨ - (م د س) وائل بن حجر - ﵁ - «أنه رأى النبيَّ - ﷺ- رفع يديه حين دخل في الصلاة كبَّر - وصف همَّام - أحدُ الرواة - حِيال أُذُنَيه - ثم التحف بثوبه، ثم وضع يده اليمنى على اليسرى، فلما أراد أن يركع أخرج يديه من الثوب، ثم رفعهما، ثم كبَّر فركع، فلما قال: سمع الله لمن حمده رفعَ يديه، فلما سجدَ، سجد بين كَفَّيه» . أخرجه مسلم.\nوفي رواية أبي داود قال: «رأيتُ رسولَ الله - ﷺ- حين افتتح الصلاة رفع يديه حِيالَ أُذُنيه، قال: ثم أتيت المدينة بعدف فرأيتُهم يرفعون أيديَهم ⦗٣٠٦⦘ إلى صدورهم في افتتاح الصلاة، وعليهم برَانِسُ وأكسيَة، وفي أخرى، قال: أتيتُ رسولَ - ﷺ- في الشتاء، فرأيت أصحابه يرفعون أيديَهم في ثيابهم في الصلاة» .\nوفي أخرى، قال: صليت مع رسول الله - ﷺ-: «فكان إذا كبَّر رفع يديه، ثم التحف، ثم أخذ شماله بيمينه، وأدخل يديه في ثوبه، فإذا أراد أن يركع، أخرج يديه، ثم رفعهما، وإذا أراد أن يرفعَ رأسه من الركوع رفع يديه، ثم سجد، ووضع وجهه بين كفَّيه، حتى فرغ من صلاته» قال محمد - وهو ابن جُحادة - فذكرت ذلك للحسن بن أبي الحسن فقال: هي صلاة رسولِ الله - ﷺ- فعله من فعله، وتركه من تركه وفي أخرى: «أنه أبصر النبي - ﷺ- حين قام إلى الصلاة: رفع يديه، حتى كانت بِحيال مَنْكبيه، وحاذى بإبهاميه أُذُنيه، ثم كبر» . وفي أخرى أنه «رأى رسولَ الله - ﷺ- يرفع يديه مع التكبير» . وفي أخرى «رأيت رسول الله - ﷺ- يرفع إبهاميه في الصلاة إلى شحمةِ أُذُنيه» .\nوفي رواية النسائي، قال: «أتيت رسول الله - ﷺ- فرأيته يرفع يديه إذا افتتح الصلاة، حتى يحاذيَ مَنْكبيه، وإذا أراد أن يركع، وإذا جلس في الركعتين أضجع اليسرى ونصب اليمنى، ووضع يدَه اليمنى على فخذه اليمنى، ونصب إصبعه للدعاء، ووضع يده اليسرى على فخذه اليسرى.\nقال: ثم أَتيتُهم من قابِل، فرأيتُهم يرفعون أيديَهم في البرانس» . وفي أخرى مثله، وزاد فيه بعد قوله: «فَخِذِه اليمنى» . «وعقد ثنتين: الوسطى والإبهام ⦗٣٠٧⦘ وأشار» ولم يذكر مجيئه إليهم من قابل.\nوفي أخرى، قال: «صليت خلف رسول الله - ﷺ-، فرأيته يرفع يديه إذا افتتح الصلاة، وإذا ركع، وإذا قال: سمع الله لمن حمده، هكذا، وأشار قيس إلى نحو الأذنين» .\nوفي أخرى قال: «قدمت المدينة، فقلت: لأنظُرَنَّ إلى صلاة رسول الله - ﷺ-، فكبَّر، ورفع يديه، حتى رأيت إبهاميه قريبًا من أذنيه، فلما أراد أنْ يركعَ كبر، ورفع يديه، ثم رفع رأسه، فقال: سمع الله لمن حمده، ثم كبر وسجد، فكانت يداه من أذنيه على الموضع الذي استقبل بهما الصلاة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِيَال): حيال الشيء وحذوه بمعنى.\n_________\n(١) رواه مسلم رقم (٤٠١) في الصلاة، باب وضع يده اليمنى على اليسرى بعد تكبيرة الإحرام، وأبو داود رقم (٧٢٣) و(٧٢٤) و(٧٢٥) و(٧٢٦) و(٧٢٧) و(٧٢٨) و(٧٢٩) و(٧٣٦) و(٧٣٧) في الصلاة، باب افتتاح الصلاة، والنسائي ٢ / ١٩٤ في الافتتاح، باب رفع اليدين عند الرفع من الركوع، وباب مكان اليدين من السجود، وباب موضع اليدين عند الجلوس للتشهد الأول و٣ / ٣٤ و٣٥، في السهو، باب صفة الجلوس في الركعة التي يقضي فيها الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن كليب بن شهاب، عن وائل بن حُجر. قال: «قلت: لأنظرن إلى صلاة رسول الله - ﷺ - كيف يصلي. فقام رسول الله - ﷺ - فاستقبل القبلة، فرفع يديه حتى حاذتا أذنيه، ثم أخذ شماله بيمينه، فلما أراد أن يركع رفعهما مثل ذلك، ووضع يديه على ركبته، فلما رفع رأسه من الركوع رفعهما مثل ذلك، فلما سجد وضع رأسه بذلك المنزل من يديه، ثم جلس، فافترش رجله اليسرى، ووضع يده اليسرى على فخذه اليسرى، وحدَّ مرفقه الأيمن على فخذه اليمنى، وقبض ثنتين، وحلق، ورأيته يقول هكذا - وأشار بشر بالسبابة من اليمنى - وحلق الإبهام والوسطى» .\nأخرجه الحميدي (٨٥٥) قال: حدثنا سفيان. وأحمد (٤/٣١٦) قال: حدثنا وكيع. قال: حدثنا سفيان. وفي (٤/٣١٦) قال: حدثنا يونس بن محمد. قال: حدثنا عبد الواحد. وفي (٤/٣١٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٤/٣١٧) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. وفي (٤/٣١٧) قال: حدثنا عبد الصمد. قال: حدثنا عبد العزيز بن مسلم. وفي (٤/٣١٨) قال: حدثنا يحيى بن آدم وأبو نعيم. قالا: حدثنا سفيان. وفي (٤/٣١٨) قال: حدثنا عبد الصمد. قال: حدثنا زائدة. وفي (٤/٣١٨) قال: حدثنا عبد الله بن الوليد. قال: حدثني سفيان. وفي (٤/٣١٨) قال: حدثنا أسود بن عامر. قال: حدثنا زهير بن معاوية. وفي (٤/٣١٩) قال: حدثنا هاشم بن القاسم. قال: حدثنا شعبة. وفي (٤/٣١٩) قال: حدثنا أسود بن عامر. قال: حدثنا شعبة. والدارمي (١٣٦٤) قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة ابن قدامة. والبخاري في رفع اليدين (٢٦) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة. وفي (٣٠) قال: حدثنا محمد بن مقاتل. قال: أنبأنا عبد الله. قال: أنبأنا زائدة بن قدامة. وفي (٧١) قال: حدثنا عبد الله بن محمد قال: حدثنا ابن إدريس الكوفي. وأبو داود (٧٢٦ و٩٥٧) قال: حدثنا مسدد. قال: حدثنا بشر بن المفضل. وفي (٧٢٧) قال: حدثنا الحسن بن علي. قال: حدثنا أبو الوليد. قال: حدثنا زائدة. وابن ماجة (٨١٠ و٩١٢) قال: حدثنا علي بن محمد. قال: حدثنا عبد الله بن إدريس. وفي (٨١٠ و٨٦٧) قال: حدثنا بشر بن معاذ الضرير. قال: حدثنا بشر بن المفضل. والترمذي (٢٩٢) قال: حدثنا أبو كريب. قال: حدثنا عبد الله بن إدريس. والنسائي (٢/٦٢٢) و(٣/٣٧) . وفي الكبرى (٨٧٣ و١١٠٠) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله بن المبارك، عن زائدة. وفي (٢/٢١١) . وفي الكبرى (٦٠٢) قال: أخبرني أحمد بن ناصح. قال: حدثنا ابن إدريس. وفي (٢/٢٣٦) . وفي الكبرى (٦٥٩) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ. قال: حدثنا سفيان. وفي (٣/٣٤) . وفي الكبرى (١٠٩٥) قال: أخبرنا قتيبة. قال: حدثنا سفيان. وفي (٣/٣٥) . وفي الكبرى (١٠٩٦) قال: أخبرنا محمد بن علي بن ميمون الرقي. قال: حدثنا محمد، وهو ابن يوسف الفريابي. قال: حدثنا سفيان. وفي (٣/٣٥) . وفي الكبرى (١٠٩٧) قال: أخبرنا إسماعيل بن مسعود. قال: أنبأنا بشر بن المفضل. وابن خزيمة (٤٧٧ و٦٤١ و٦٩٠ و٧١٣) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا ابن إدريس. وفي (٤٧٨ و٧١٣) قال: حدثنا هارون بن إسحاق الهمداني. قال: حدثنا ابن فضيل. وفي (٤٧٩) قال: حدثنا أبو موسى. قال: حدثنا مؤمل. قال: حدثنا سفيان. وفي (٤٨٠ و٧١٤) قال: حدثنا محمد بن يحيى. قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة. وفي (٦٩١) قال: حدثنا المخزومي. قال: حدثنا سفيان. وفي (٦٩٧) قال: حدثنا بندار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦٩٨) قال: حدثنا محمد بن يحيى. قال: حدثنا وهب بن جرير. قال: حدثنا شعبة. وفي (٧١٣) قال: حدثنا علي بن خشرم. قال: أخبرنا عبد الله، يعني ابن إدريس. (ح) وحدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن. قالا: حدثنا سفيان.\nعشرتهم - سفيان بن عيينة، وسفيان الثوري، وعبد الواحد بن زياد، وشعبة، وعبد العزيز بن مسلم، وزائدة ابن قدامة، وزهير، وبشر بن المفضل، وعبد الله بن إدريس، ومحمد بن فضيل - عن عاصم بن كليب، عن أبيه، فذكره.\n- الروايات مطولة ومختصرة وألفاظها متقاربة،\n- في رواية أسود بن عامر، عن زهير عند أحمد (٤/٣١٨) زاد في آخره: (قال زهير. قال عاصم: وحدثني عبد الجبار، عن بعض أهله، أن وائلا قال: أتيته مرة أخرى وعلى الناس ثياب فيها البرانس وفيها الأكسية فرأيتهم يقولون هكذا تحت الثياب) .\n- وأخرجه أبو داود (٧٢٨) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا شريك، عن عاصم بن كليب، عن أبيه، عن وائل بن حجر. قال: «رأيت النبي - ﷺ - حين افتتح الصلاة رفع يديه حيال أدنيه. قال: ثم أتيتهم فرأيتهم يرفعون أيديهم إلى صدورهم في افتتاح الصلاة وعليهم برانس وأكسية» .\n- وأخرجه ابن خزيمة (٤٥٧) قال: حدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان، عن عاصم ابن كليب، عن أبيه، عن وائل بن حجر قال:\n«صليت مع رسول الله - ﷺ - وأصحابه فرأيتهم يرفعون أيديهم في البرانس» .\n- وعن علقمة بن وائل ومولى لهم، عن وائل بن حجر:\n«أنه رأى النبي - ﷺ - رفع يديه حين دخل في الصلاة، كبر - وصف همام حيال أذنيه - ثم التحف بثوبه، ثم وضع يده اليمنى على اليسرى، فلما أراد أن يركع أخرج يديه من الثوب، ثم رفعهما، ثم كبر فركع. فلما قال: سمع الله لمن حمده. رفع يديه، فلما سجد سجد بين كفيه» .\nأخرجه أحمد (٤/٣١٧) . ومسلم (٢/١٣) قال: حدثنا زهير بن حرب. وابن خزيمة (٩٠٦) قال: حدثناه محمد بن يحيى.\nثلاثتهم - أحمد بن حنبل، وزهير، ومحمد بن يحيى - عن عفان بن مسلم. قال: حدثنا همام بن يحيى. قال: حدثنا محمد بن جحادة. قال: حدثني عبد الجبار بن وائل، عن علقمة بن وائل ومولى لهم أنهما حدثاه، فذكراه.\n- وأخرجه أبو داود (٧٢٣) قال: حدثنا عبيد الله بن عمر بن ميسرة. وابن خزيمة (٩٠٥) قال: حدثنا عمران ابن موسى القزاز.\nكلاهما - عبيد الله، وعمران - عن عبد الوارث بن سعيد. قال: حدثنا محمد بن جحادة، قال: حدثني عبد الجبار بن وائل بن حُجْر. قال: كنت غلاما لا أعقل صلاة أبي. قال: فحدثني وائل بن علقمة، عن أبي، وائل بن حجر، فذكره.\n- قال أبو بكر بن خزيمة: هذا - علقمة بن وائل - لاشك فيه. لعل عبد الوارث أو من دونه شك في اسمه.\n- وأخرجه أبو داود (٧٣٦ و٨٣٩) قال: حدثنا محمد بن معمر. قال: حدثنا حجاج بن منهال. قال: حدثنا همام. قال: حدثنا محمد بن جحادة، عن عبد الجبار بن وائل، عن أبيه؛\n«أن النبي - ﷺ - كان إذا دخل في الصلاة رفع يديه وكبر، ثم التحف بثوبه، ثم وضع يده اليمنى على اليسرى، فلما أراد أن يرفع. قال هكذا، بثوبه وأخرج يديه ثم رفعهما وكبر وركع، فلما أراد أن يسجد، وقعت ركبتاه على الأرض قبل كفيه، فلما سجد وضع جبهته بين كفيه، وجافى عن إبطيه» .\nقال همام: وأكبر علمي أن في حديث محمد بن جحادة «فإذا نهض، نهض على ركبتيه، واعتمد على فخذيه» .\nقال حجاج: وقال همام: وحدثنا شقيق. قال: حدثني عاصم بن كليب عن أبيه، عن النبي - ﷺ - بمثل هذا.\n- عن كُليب بن شهاب، عن وائل بن حجر قال:\n«رأيت رسول الله - ﷺ - إذا سجد، وضع ركبتيه قبل يديه، وإذا نهض، رفع يديه قبل ركبتيه» .\nأخرجه الدارمي (١٣٢٦) . وأبو داود (٨٣٨) قال: حدثنا الحسن بن علي وحسين بن عيسى. وابن ماجة (٨٨٢) قال: حدثنا الحسن بن علي الخلال. والترمذي (٢٦٨) قال: حدثنا سلمة بن شبيب وأحمد بن إبراهيم الدورقي والحسن بن علي الحلواني وعبد الله بن منير. وغير واحد. والنسائي (٢/٢٠٦) وفي الكبرى (٥٨٩) قال: أخبرنا الحسين بن عيسى القومسي البسطامي. وفي (٢/٢٣٤) والكبرى (٦٥٣) قال: أخبرنا إسحاق ابن منصور. وابن خزيمة (٦٢٦ و٦٢٩) قال: حدثنا علي بن مسلم وأحمد بن سنان ومحمد بن يحيى ورجاء بن محمد العذري.\nجميعهم - عبد الله بن عبد الرحمن الدارمي، والحسن بن علي، وحسين بن عيسى، وسلمة بن شبيب، وأحمد بن إبراهيم، وعبد الله بن منير، وإسحاق بن منصور، وعلي بن مسلم، وأحمد بن سنان، ومحمد بن يحيى، ورجاء بن محمد - عن يزيد بن هارون، عن شريك بن عبد الله، عن عاصم بن كليب عن أبيه، فذكره.","vol":"5","page":305},{"text":"٣٣٨٩ - (خ) سعيد بن الحارث بن المعلى قال: «صلى لنا أبو سعيد الخدري، فجهر بالتكبير حين رفع رأسه من السجود، وحين سجد، وحين رفع من الركعتين، وقال: هكذا رأيتُ النبي - ﷺ-» أخرجه البخاري (١) .\n_________\n(١) ٢ / ٢٥٠ في صفة الصلاة، باب يكبر وهو ينهض من السجدتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٨) قال: ثنا أبو عامر. والبخاري (١/٢٠٩) قال: ثنا يحيى بن صالح. وابن خزيمة (٥٨٠) قال: ثنا محمد بن معمر، قال: ثنا أبو عامر.\nكلاهما - أبو عامر، ويحيى - عن فليح بن سليمان، عن سعيد بن الحارث، فذكره.","vol":"5","page":307},{"text":"٣٣٩٠ - (خ م د س) مطرف بن عبد الله قال: صليتُ خَلْف علي بن أبي طالب - ﵁ - أنا وعمران بن حصين، فكان إذا سجد كبَّر، وإذا رفع رأسه كبر، وإذا نهض من الركعتين كبر، فلما قضى الصلاة أخذ عمران بيدي، فقال: «ذكَّرَني هذا صلاةَ محمد رسول الله -ﷺ-، ولقد صلى بنا صلاة محمد» أخرجه البخاري ومسلم وأبو داود.\nوفي رواية النسائي، قال: «صلى عليٌّ، فكان يُكبِّر في كل خَفْض ورَفْع، يُتِمَّ الركوع، فقال عمران: لقد ذكرني هذا صلاةَ رسول الله - ﷺ-» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٥٠ في صفة الصلاة، باب يكبر وهو ينهض من السجدتين، وباب إتمام التكبير في الركوع، وباب إتمام التكبير في السجود، ومسلم رقم (٣٩٣) في الصلاة، باب إثبات التكبير في كل خفض ورفع، وأبو داود رقم (٨٣٥) في الصلاة، باب إتمام التكبير، والنسائي ٣ / ٢ في السهو، باب التكبير إذا قام من الركعتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٨) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، عن غيلان بن جرير. (ح) وعبد الوهاب، عن صاحب له، عن غيلان بن جرير. وفي (٤/٤٢٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن قتادة وغير واحد. وفي (٤/٤٣٢) قال: حدثنا عبد الوهاب، قال: حدثنا خالد، عن رجل. وفي (٤/٤٤٠ و٤٤٤) قال: حدثنا سليمان بن حرب وحسن بن موسى قالا: حدثنا حماد بن زيد.، قال:حدثنا غيلان بن جرير. والبخاري (١/١٩٩) قال: حدثنا إسحاق الواسطي، قال: حدثنا خالد، عن الجريري، عن أبي العلاء. وفي (١/١٩٩) قال: حدثنا أبو النعمان، قال: حدثنا حماد، عن غيلان بن جرير. وفي (١/٢٠٩) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، قال: حدثنا غيلان بن جرير. ومسلم (٢/٨) قال: حدثنا يحيى بن يحيى وخلف بن هشام. جميعا عن حماد، - قال يحيى: أخبرنا حماد ابن زيد - عن غيلان. وأبو داود (٨٣٥) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد، عن غيلان بن جرير. والنسائي (٢/٢٠٤) وفي الكبرى (٥٨٢) قال: أخبرنا يحيى بن حبيب بن عربي، قال: حدثنا حماد، عن غيلان بن جرير. وفي (٣/٢) . وفي الكبرى (١٠١٢) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، قال: حدثنا حماد بن زيد، قال: حدثنا غيلان بن جرير. وابن خزيمة (٥٨١) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة، عن سعيد، عن خالد - يعني الحذاء - عن غيلان بن جرير.\nجميعهم - غيلان، وقتادة، وغير واحد، ورجل، وأبو العلاء يزيد بن عبد الله بن الشِّخِّير - عن مطرف بن عبد الله بن الشخير، فذكره.","vol":"5","page":308},{"text":"٣٣٩١ - (د) علي بن أبي طالب - ﵁ «أن رسول الله - ﷺ- كان إذا قام إلى الصلاة المكتوبة كبَّر، ورفع يديه حَذْوَ منكبيه، ويصنع مثل ذلك إذا قضى قراءته، وإذا أراد أن يركع ويصنعه إذا رفع من الركوع، ولا يرفع يديه في شيء من صلاته وهو قاعد، وإذا قام من السجدتين رفع يديه كذلك، وكبَّر» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٧٤٤) في الصلاة، باب افتتاح الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- وأخرجه أحمد (١/٩٣) (٧١٧) قال: حدثنا سليمان بن داود، قال: حدثنا عبد الرحمن - يعني ابن أبي الزناد - وفي ١/١١٩ (٩٦٠) قال: حدثنا روح، قال: حدثنا ابن جريج. والبخاري في رفع اليدين (١ و٩) قال: أخبرنا إسماعيل بن أبي أويس، قال: حدثني عبد الرحمن بن أبي الزناد. وأبو داود (٧٤٤ و٧٦١) قال: حدثنا الحسن بن علي قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا عبد الرحمن بن أبي الزناد. وابن ماجه (٨٦٤) قال: حدثنا العباس بن عبد العظيم العنبري، قال: حدثنا سليمان بن داود أبو أيوب الهاشمي، قال: حدثنا عبد الرحمن بن أبي الزناد. وفي (١٠٥٤) قال: حدثنا علي بن عمرو الأنصاري، قال: حدثنا يحيى بن سعيد الأموي، عن ابن جريج. والترمذي ٣٤٢٣ قال: حدثنا الحسن بن علي الخلال، قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا عبد الرحمن بن أبي الزناد. وابن خزيمة (٤٦٤ و٥٨٤ و٦٧٣) قال: حدثنا الربيع بن سليمان وبحر بن نصر بن سابق الخولاني، قالا: حدثنا ابن وهب، قال: أخبرني ابن أبي الزناد. وفي (٥٨٤) قال: حدثنا محمد بن يحيى ومحمد بن رافع. قالا: حدثنا سليمان بن داود الهاشمي، قال: أخبرنا عبد الرحمن بن أبي الزناد. وفي (٦٠٧) قال: حدثنا الحسن بن محمد، وأبو يحيى محمد بن عبد الرحيم البزاز. قالا: حدثنا روح بن عبادة، قال: حدثنا ابن جريج. كلاهما - عبد الرحمن بن أبي الزناد، وابن جريج - عن موسى بن عقبة، عن عبد الله بن الفضل.\n٣- وأخرجه أحمد (١/١٠٢) (٨٠٣) قال: حدثنا هاشم بن القاسم. وفي (١/١٠٣) (٨٠٤) قال: حدثنا حجين. والدارمي (١٢٤١ و١٣٢٠) قال أخبرنا يحيى بن حسان. ومسلم (٢/١٨٦) قال: حدثنا زهير بن حرب، قال: حدثنا عبد الرحمن بن مهدي. ح وحدثنا إسحاق بن إبراهيم، قال أخبرنا أبو النضر. وأبو داود (٧٦٠ و١٥٠٩) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والترمذي (٢٦٦)، قال: حدثنا محمود ابن غيلان، قال: حدثنا أبو داود الطيالسي. والنسائي (٢/١٢٩ و١٩٢ و٢٢٠) وفي الكبرى (٥٥٠ و٦٢٤ و٨٨١) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن بن مهدي. وابن خزيمة (٤٦٢ و٦١٢ و٧٤٣) قال: حدثنا محمد بن يحيى، قال: حدثنا حجاج بن منهال، وأبو صالح كاتب الليث. وفي (٦١٢) قال: حدثنا محمد بن رافع، قال: أخبرنا حجين بن المثنى أبو عمر. ثمانيتهم - هاشم أبو النضر، وحجين ويحيى بن حسان، وعبد الرحمن بن مهدي، ومعاذ، وأبو داود، وحجاج، وأبو صالح - عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون، عن عمه الماجشون بن أبي سلمة.\n٤- وأخرجه أحمد (١/١٠٣) (٨٠٥) قال: حدثنا حجين، قال: حدثنا عبد العزيز، عن عبد الله بن الفضل الهاشمي.\n٥- وأخرجه مسلم (٢/١٨٥) قال: حدثنا محمد بن أبي بكر المقدمي. والترمذي (٣٤٢١) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. وابن خزيمة (٧٢٣) قال: حدثنا بحر بن نصر، قال: حدثنا يحيى - يعني ابن حسان - ثلاثتهم - محمد بن أبي بكر، ومحمد بن عبد الملك، ويحيى بن حسان - عن يوسف بن يعقوب الماجشون عن أبيه.\n٦- وأخرجه الترمذي (٣٤٢٢) قال: حدثنا الحسن بن علي الخلال، قال حدثنا أبو الوليد، قال: حدثنا عبد العزيز بن أبي سلمة ويوسف بن الماجشون. قال عبد العزيز: حدثني عمي. وقال يوسف: أخبرني أبي.\nكلاهما - عبد الله بن الفضل، ويعقوب الماجشون - عن عبد الرحمن الأعرج عن عبيد الله بن أبي رافع فذكره.","vol":"5","page":308},{"text":"٣٣٩٢ - (خ م د س) أبو قلابة «أنه رأى مالك بن الحويرث ⦗٣٠٩⦘ ﵁ إذا صلى كبَّر، ورفع يديه، فإذا أراد أن يركعَ رفع يديه، [وإذا رفع رأسه من الركوع رفع يديه]، وحدَّثَ: أن رسولَ الله -ﷺ- كان يفعل هكذا» .\nوفي رواية: «أن رسول الله - ﷺ- كان إذا كبَّر رفع يديه، حتى يحاذِيَ بهما أُذُنيه، وإذا ركع رفع يديه حتى يحاذيَ بهما أُذُنيه، وإذا رفع رأسه من الركوع، فقال: سمع الله لمن حمده، فعل مثل ذلك» وفي رواية «حتى يحاذيَ بهما فروعَ أذنيه» . أخرجه البخاري ومسلم.\nوفي رواية أبي داود والنسائي مختصرًا، قال: «رأيت النبي - ﷺ- يرفع يديه إذا كبر، وإذا رفع رأسه من الركوع، حتى يبلغَ بهما فروع أُذُنيه» .\nوفي أخرى للنسائي مثله، وزاد: «وإذا سجد، وإذا رفع رأسه من سجوده» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فُرُوع أذنيه): فروع الأذن: أعلاها، وفرع كل شيء: أعلاه.\n_________\n(١) رواه البخاري ٢ / ١٨٣ في صفة الصلاة، باب رفع اليدين إذا كبر وإذا رفع، ومسلم رقم (٣٩١) في الصلاة، باب استحباب رفع اليدين حذو المنكبين مع تكبيرة الإحرام والركوع، وأبو داود رقم (٧٤٥) في الصلاة، باب افتتاح الصلاة، والنسائي ٢ / ١٨٢ في الافتتاح، باب رفع اليدين للركوع حذاء فروع الأذنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤٣٦) قال: حدثنا محمد بن أبي عدي. وفي (٣/٤٣٧) قال: حدثنا محمد بن جعفر. وفي (٥/٥٣) قال: حدثنا إسماعيل. والبخاري في (رفع اليدين) (٦٥) قال: حدثنا خليفة بن خياط، قال: حدثنا يزيد بن زريع. ومسلم (٢/٧) قال: حدثناه محمد بن المثنى، قال: حدثنا ابن أبي عدي. والنسائي (٢/١٢٣) وفي الكبرى (٨٦٥) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن علية. وفي (٢/١٨٢) وفي الكبرى (١٠٠٦) قال: أخبرنا علي بن حجر، قال: أنبأنا إسماعيل. وفي (٢/١٩٤) وفي الكبرى (٥٥٦) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا يزيد، وهو ابن زريع. وفي (٢/٢٠٦) وفي الكبرى (٥٨٦) قال: أخبرنا محمد بن المثنى، قال: حدثنا عبد الأعلى.\nخمستهم - محمد بن أبي عدي، ومحمد بن جعفر، وإسماعيل (ابن علية)، ويزيد، وعبد الأعلى - عن سعيد بن أبي عروبة.\n٢- وأخرجه أحمد (٥/٥٣) قال: حدثنا يحيى بن سعيد. والدارمي (١٢٥٤) قال: أخبرنا أبو الوليد الطيالسي. والبخاري في (رفع اليدين) (٧) قال: حدثنا أبو الوليد هشام بن عبد الملك، وسليمان بن حرب وفي (٩٨) قال: حدثنا آدم بن أبي إياس. وأبو داود (٧٤٥) قال: حدثنا حفص بن عمر. والنسائي (٢/١٢٢) وفي الكبرى (٨٦٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وفي (٢/٢٠٥) قال: أخبرنا محمد بن المثنى، قال: حدثنا ابن أبي عدي. سبعتهم - يحيى، وأبو الوليد الطيالسي هشام بن عبد الملك، وسليمان، وآدم، وحفص، وخالد، وابن أبي عدي - عن شعبة.\n٣- وأخرجه أحمد (٥/٥٣) قال: حدثنا عبد الصمد وأبو عامر. وابن ماجة (٨٥٩) قال: حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، والنسائي (٢/٢٠٦و ٢٣١) وفي الكبرى (٥٨٧ و٦٤٢) قال: أخبرنا محمد بن مثنى، قال: حدثنا معاذ بن هشام أربعتهم - عبد الصمد، أبو عامر، يزيد بن معاذ - عن هشام.\n٤- وأخرجه أحمد (٥/٥٣) قال: حدثنا عفان، قال: حدثنا همام.\n٥- وأخرجه البخاري في (رفع اليدين) (٥٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد بن سلمة.\n٦- وأخرجه مسلم (٢/٧) قال: حدثني أبو كامل الجحدري، قال: حدثنا أبو عوانة.\nستتهم - سعيد، وشعبة، وهشام، وهمام، وحماد، وأبو عوانة - عن قتادة، قال: سمعت نصر بن عاصم، فذكره.","vol":"5","page":308},{"text":"٣٣٩٣ - (س) عبد الرحمن بن الأصم: قال: «سئل أنس بن مالك - ﵁ - عن التكبير في الصلاة؟ فقال: يُكبِّر إذا ركع، وإذا سجد، وإذا رفع رأسه من السجود، وإذا قام من الركعتين، فقال له حُطَيْم (١): ⦗٣١٠⦘ عمَّن تحفظ هذا؟ قال: عن النبي - ﷺ- وأبي بكر، وعمر ثم سكت فقال له حطيم: وعثمان؟ قال له: وعثمان» . أخرجه النسائي (٢) .\n_________\n(١) وفي \" شرح السيوطي على سنن النسائي \": حطيم، بضم الحاء و[فتح] الطاء، المهملتين: شيخ كان يجالس أنس بن مالك.\n(٢) ٣ / ٢ في السهو، باب التكبير إذا قام من الركعتين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٢٥١ و٢٥٧) قال: حدثنا عفان. والنسائي (٣/٢) وفي الكبرى (١٠١١) قال: أخبرنا قتيبة بن سعيد، كلاهما - عفان، وقتيبة - قالا: حدثنا أبو عوانة.\n٢- وأخرجه أحمد (٣/٢٦٢) قال: حدثنا يحيى، وفي (٣/١٣٢) قال: حدثنا عبد الرحمن بن مهدي. وفي (٣/١٧٩) قال حدثنا وكيع، وفي (٣/٢٦٢) قال: حدثنا أبو نعيم أربعتهم عن سفيان.\nكلاهما - أبو عوانة، وسفيان - عن عبد الرحمن الأصم فذكره.","vol":"5","page":309},{"text":"٣٣٩٤ - (خ) عكرمة قال: «رأيت رجلًا عند المقام يكبِّر في كل خفض ورفع، وإذا قام، وإذا وضع، فأخبرتُ ابن عباس، فقال: أوَلَيْس تلك صلاة النبي -ﷺ-؟» .\nوفي رواية: قال: «صليت خلف شيخ بمكة، فكبر ثنتين وعشرين تكبيرة. فقلت لابن عباس: إنه أحمق. فقال ثكلتك أمك، سُنَّةُ أبي القاسم - ﷺ-» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثنتين وعشرين): هذا العدد الذي ذكره - وهو اثنتان وعشرون تكبيرة - إنما يكون في الصلاة الرباعية، كالظهر والعصر والعشاء، بإضافة تكبيرة الإحرام، وتكبيرة القيام من التشهد الأول.\n_________\n(١) ٢ / ٢٢٥ في صفة الصلاة، باب التكبير إذا قام من السجود، وباب إتمام التكبير في السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢١٨) (١٨٨٦) قال: حدثنا ابن أبي عدي، عن سعيد. وفي (١/٢٩٢) (٢٦٥٦) قال: حدثنا عفان، قال: حدثنا همام. وفي (١/٣٣٩) (٣١٤٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٣٥١) (٣٢٩٤) قال: حدثنا يزيد، قال: أخبرنا سعيد بن أبي عروبة. والبخاري (١/١٩٩) قال: حدثنا موسى بن إسماعيل، قال: أخبرنا همام. وقال موسى: حدثنا أبان. وابن خزيمة (٥٨٢) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا عبد الأعلى، قال: حدثنا سعيد، (ح) وحدثنا أبو موسى، قال: حدثنا ابن أبي عدي، عن سعيد (ح) وحدثنا علي بن خشرم، قال: أخبرنا عيسى - يعني ابن يونس - كلاهما عن سعيد. أربعتهم - سعيد، وهمام، وشعبة، وأبان - عن قتادة.\n٢- وأخرجه أحمد (١/٢٥٠) (٢٢٥٧) قال: حدثنا يونس بن محمد، قال: حدثنا عبد العزيز - يعني الدباغ- عن عبد الله الدَّاناج.\n٣- وأخرجه أحمد (١/٣٢٧) (٣٠١٦) قال: حدثنا أبو سعيد. وفي (١/٣٣٥) (٣١٠١) قال: حدثنا عبد الصمد. كلاهما - أبو سعيد، وعبد الصمد - قالا: حدثنا عمر بن فروخ قال: حدثني حبيب- يعني ابن الزبير.\n٤- وأخرجه البخاري (١/١٩٩) قال: حدثنا عمرو بن عون. وابن خزيمة (٥٧٧) قال: حدثنا يعقوب بن إبراهيم الدورقي. كلاهما - عمرو، ويعقوب - قالا: حدثنا هشيم، عن أبي بشر.\nأربعتهم - قتادة، وعبد الله، وحبيب، وأبو بشر - عن عكرمة، فذكره.","vol":"5","page":310},{"text":"٣٣٩٥ - (ط) علي بن الحسين بن علي بن أبي طالب قال: «كان رسول الله - ﷺ- يكبِّر في الصلاة كلما خفض ورفعَ، فلم تزل تِلكَ صلاته - ﷺ- حتى لقي الله» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٧٦ في الصلاة، باب افتتاح الصلاة، وهو مرسل صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٢٣٠) قال الزرقاني: «قال ابن عبد البر: لا أعلم خلافا بين رواة الموطأ في إرسال هذا الحديث. رواه عبد الوهاب بن عطاء عن مالك عن ابن شهاب عن علي عن أبيه موصلا، ورواه عبد الرحمن بن خالد بن نجيح عن أبيه عن مالك عن ابن شهاب عن علي بن الحسين عن علي بن أبي طالب، ولا يصح فيه إلا ما في الموطأ مرسل، وأخطأ فيه محمد بن مصعب فرواه عن مالك عن الزهري عن سالم عن أبيه ولا يصح فيه هذا الإسناد والصواب عندهم ما في الموطأ» .","vol":"5","page":310},{"text":"٣٣٩٦ - (ط) سليمان بن يسار: «أن رسول الله -ﷺ- كان يرفع يديه في الصلاة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٧٦ في الصلاة، باب افتتاح الصلاة، وهو مرسل صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (١/٢٣١) عن يحيى بن سعيد عن سليمان بن يسار فذكره.\nقال الزرقاني: «رواه شعبة عن يحيى بن سعيد عن سليمان كذلك مرسلا بلفظ: كان يرفع يديه إذا كبر لافتتاح الصلاة وإذا رفع رأسه من الركوع» .","vol":"5","page":311},{"text":"٣٣٩٧ - (د س) النضر بن كثير السعدي قال: «صلى إلى جنبي عبد الله بن طاوس في مسجد الخيف، فكان إذا سجد السجدة الأولى فرفع رأسه منها، رفع يديه تِلْقاءَ وجهه، فأنكرتُ ذلك، فقلت لوهيب بن خالد فقال وهيب: تصنع شيئًا لم نَرَ أحدًا يصنعه؟ فقال ابن طاوس: رأيتُ أبي يصنعه، وقال أبي رأيت ابن عباس يصنعه، ولا أعلم إلا أنه قال: كان النبي - ﷺ- يصنعُه» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٧٤٠) في الصلاة، باب افتتاح الصلاة، والنسائي ٢ / ٢٣٢ في الافتتاح، باب رفع اليدين بين السجدتين تلقاء الوجه، والنضر بن كثير السعدي ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٤٠) قال: حدثنا قتيبة بن سعيد ومحمد بن أبان. والنسائي (٢/٢٣٢) وفي الكبرى (٦٤٥) قال: أخبرنا موسى بن عبد الله بن موسى البصري.\nثلاثتهم - قتيبة، ومحمد، وموسى - قالوا: حدثنا النضر بن كثير فذكره.","vol":"5","page":311},{"text":"٣٣٩٨ - (د) ميمون المكي «أنه رأى عبد الله بن الزبير - وصلى بهم - يُشِير بكفَّيه حين يقومُ، وحين يركع، وحين يسجد، وحين ينهض للقيام، فيقوم فيشير بيديه، قال: فانطلقت إلى ابن عباس، فقلت: إني رأيت ابن الزبير صلى صلاة لم أرَ أحدًا يُصلِّيها، ووصفتُ له هذه الإشارة، فقال: إن أحببتَ أَن تنظر إلى صلاة رسول الله - ﷺ- فاقتدِ بصلاة عبد الله بن الزبير» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٧٣٩) في الصلاة، باب افتتاح الصلاة، وميمون المكي مجهول، وفيه ابن لهيعة، وفيه ضعف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٥٥) (٢٣٠٨) قال: حدثنا قتيبة بن سعيد. وفي (١/٢٨٩) (٢٦٢٧) قال: حدثنا موسى بن داود. وأبو داود (٧٣٩) قال: حدثنا قتيبة بن سعيد.\nكلاهما - قتيبة، وموسى - عن ابن لهيعة، عن عبد الله بن هبيرة أبي هبيرة، عن ميمون المكي، فذكره.","vol":"5","page":311},{"text":"<span data-type=\"title\" id=toc-669>الفرع الثاني: في<span data-type=\"title\" id=toc-670> القيام والقعود</span>، ووضع اليدين والرجلين</span>\nالقيام والقعود\n٣٣٩٩ - (خ د ت س) عمران بن حصين - ﵁ - قال: «كانت بي بَواسيرُ، فسألت النبيَّ -ﷺ- عن الصلاة؟ فقال: صلِّ قائمًا، فإن لم تستطع فقاعدًا، فإن لم تستطع فعلى جنْب» .\nوفي رواية «أنه سأل النبي - ﷺ- عن صلاة الرجل قاعدًا؟ قال: إن صلى قائمًا فهو أفضل، ومن صلى قاعدًا فله نصف أجر القائم، ومن صلى نائمًا فله نصف أجر القاعد» . أخرجه البخاري وأبو داود والترمذي، إلا أنه لم يذكر البواسير، وقال: «سألته عن صلاة المريض» .\nولأبي داود في أخرى: «أنه سأل النبي - ﷺ- عن صلاة الرجل قاعدًا؟ قال: صلاتُه قائمًا أفضل من صلاته قاعدًا، وصلاته قاعدًا على النصف من صلاته قائمًا» .\nوله في أخرى، قال: «كان بي النَّاصُور، فسأَلتُ النبي - ﷺ-؟ وذكر مثل الرواية الأولى.\nوللبخاري عن عمران بن حصين - وكان مَبْسورًا «سألتُ رسول الله ⦗٣١٣⦘ ﷺ- عن صلاة الرجل قائمًا؟ ...» الحديث وأخرج النسائي الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مبسورًا): المبسور: هو الذي به بواسير، وقد أفصح به في الرواية الأخرى، قال: «كانت بي بواسير» .\n(وصلاته نائمًا): قال الخطابي: قوله: «وصلاته نائمًا» لا أعلم أني سمعته إلا في هذا الحديث، ولا أحفظ عن أحد من أهل العلم أنه رخص في صلاة التطوع نائمًا، كما رخصوا فيها قاعدًا، فإن صحت هذه اللفظة عن النبي - ﷺ - ولم يكن من بعض الرواة من أدرجه في الحديث وقاسه على صلاة القاعد، وصلاة المريض إذا لم يقدر على القعود، فتكون صلاة المتطوع القادر نائمًا جائزة. والله أعلم.\n_________\n(١) رواه البخاري ٢ / ٤٨٢ في تقصير الصلاة، باب صلاة القاعد بالإيماء، وباب صلاة القاعد، وباب إذا لم يطق قاعدًا صلى على جنب، وأبو داود رقم (٩٥١) و(٩٥٢) في الصلاة، باب في صلاة القاعد، والترمذي رقم (٣٧٢) في الصلاة، باب ما جاء أن صلاة القاعد على النصف من صلاة القائم، والنسائي ٣ / ٢٢٣ و٢٢٤ في قيام الليل، باب فضل صلاة القاعد على صلاة النائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٤/٤٢٦ قال: حدثنا وكيع. والبخاري (٢/٦٠) قال: حدثنا عبدان، عن عبد الله. وأبو داود (٩٥٢) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا وكيع. وابن ماجة (١٢٢٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٣٧٢) قال: حدثنا هناد، قال: حدثنا وكيع. وابن خزيمة (٩٧٩ و١٢٥٠) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع (ح) وحدثنا محمد بن عيسى، قال: أخبرنا ابن المبارك.\nكلاهما - وكيع، وعبد الله بن المبارك - عن إبراهيم بن طهمان، قال: حدثني الحسين المعلم، عن ابن بريدة، فذكره.","vol":"5","page":312},{"text":"٣٤٠٠ - (خ م ط ت د س) عائشة - ﵂ - قال عبد الله بن شقيق: «قلت لعائشة: هل كان النبي - ﷺ- يُصلِّي وهو قاعد؟ قالت: نعم بعدما حطَمَهُ الناس» .\nوفي أخرى، قالت: «لما بدَّنَ رسولُ الله - ﷺ ⦗٣١٤⦘ وثقلَ، كان أكثر صلاته جالسًا» .\nوفي أخرى «أن النبي -ﷺ- لم يمتْ حتى كان كثير من صلاته وهو جالس» . وفي أخرى قال علقمة بن وقاص «قلت لعائشة كيف كان يصنع رسول الله - ﷺ- في الركعتين وهو جالس؟» قالت: «كان يقرأ فيهما، فإذا أراد أن يركع قام فركع» .\nوفي أخرى، قالت: «كان رسول الله - ﷺ- يقرأ وهو قاعد، فإذا أراد أن يركع: قام قدر ما يقرأُ إنسان أربعين آية» . هذه روايات مسلم.\nوله وللبخاري عن عروة «أن عائشة أخبرته: أنها لم ترَ رسول الله - ﷺ- يصلي صلاة الليل قاعدًا قطُّ، حتى أسَنَّ فكان يقرأ قاعدًا، حتى إذا أراد أن يركع: قام فقرأ نحوًا من ثلاثين أو أربعين آية، ثم ركع» .\nوفي أخرى، قالت: «ما رأيت رسول الله - ﷺ- يقرأ في شيء من صلاة الليل جالسًا، حتى إذا كبر قرأ جالسًا، حتى إذا بقي عليه من السورة ثلاثون أو أربعون آية، قام فقرأهنَّ، ثم ركع» .\nوفي أخرى «أن رسول الله - ﷺ- كان يصلي جالسًا، فيقرأُ وهو جالس، فإذا بقي عليه من قراءته نحو من ثلاثين أو أربعين آية، قام فقرأها وهو قائم ثم ركع، ثم سجد، ففعل في الركعة الثانية مثل ذلك، فإذا قضى صلاته، فإن كنتُ يقْظَى تحدّثَ معي، وإن كنت نائمة اضطجع» .\nوأخرج الموطأ هذه الرواية الآخرة. وأخرج أبو داود الرواية الأولى والرواية الآخرة، وأخرج الترمذي الرواية الآخرة. وانتهت رواية الموطأ ⦗٣١٥⦘ وأبي داود والترمذي في الآخرة: إلى قوله: «مثل ذلك» .\nوللترمذي ولأبي داود والنسائي، قال: «سألتُها عن صلاة رسول الله - ﷺ- عن تطوعه؟ قالت: كان يصلي ليلًا طويلًا قائمًا، وليلًا طويلًا قاعدًا، فإذا قرأ وهو قائم ركع وسجد وهو قإئم، وإذا قرأ وهو جالس ركع وسجد وهو جالس» .\nوأخرج النسائي الرواية الأولى، والرواية الآخرة إلى قوله: «مثل ذلك» والرواية الثالثة. وله في أخرى، قالت: «رأيت النبي - ﷺ- يصلي متربِّعًا» . قال النسائي: ولا أحسب هذا الحديث إلا خطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَطَمَه الناس): يقال: حطم فلانًا أهله: إذا كبر فيهم، كأنه بما حمَّلوه من أثقالهم صيروه شيخًا محطومًا: أي منكسرًا لضعفه.\n(بدَّن): الرجل - بتشديد الدال وفتحها - إذا كبر بتخفيفها، وبضمها: إذا سمن.\n_________\n(١) رواه البخاري ٢ / ٤٨٥ في تقصير الصلاة، باب إذا صلى قاعدًا ثم صح أو وجد خفة، وفي التهجد، باب قيام النبي ﷺ بالليل في رمضان وغيره، ومسلم رقم (٧٣١) و(٧٣٢) في صلاة المسافرين، باب جواز النافلة قائمًا وقاعدًا، والموطأ ١ / ١٣٧ و١٣٨ في صلاة الجماعة، باب ما جاء في صلاة القاعد في النافلة، وأبو داود رقم (٩٥٣) و(٩٥٤) و(٩٥٥) و(٩٥٦) في الصلاة، باب في صلاة القاعد، والترمذي رقم (٣٧٤) و(٣٧٥) في الصلاة، باب ما جاء في الرجل يتطوع جالسًا، والنسائي ٣ / ٢١٩ - ٢٢٤ في قيام الليل، باب كيف يفعل إذا افتتاح الصلاة قائمًا، وباب كيف صلاة القاعد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا كهمس. (ح) ويزيد وأبو عبد الرحمن المقرئ، عن كهمس. وفي (٦/٢١٨) قال: حدثنا إسماعيل ويزيد، المعنى. قال: أخبرنا الجريري. ومسلم (٢/١٦٤) قال: حدثنا يحيى بن يحيى. قال: أخبرنا يزيد بن زريع، عن سعيد الجريري. (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا كهمس. وأبو داود (٩٥٦) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا يزيد بن هارون. قال: حدثنا كهمس بن الحسن. والنسائي (٣/٢٢٣) قال: أخبرنا أبو الأشعث، عن يزيد بن زريع. قال: أنبأنا الجريري. وابن خزيمة (٥٣٩) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا عثمان بن عمر. قال: حدثنا كهمس. وفي (١٢٤١) قال: حدثنا بندار. قال: حدثنا يحيى. قال: حدثنا كهمس. (ح) وحدثنا يعقوب بن إبراهيم. قال: حدثنا ابن علية، عن الجريري.\nكلاهما - كهمس، وسعيد الجريري - عن عبد الله بن شقيق، فذكره.","vol":"5","page":313},{"text":"٣٤٠١ - (س) أم سلمة - ﵂ -: قالت: «ما قُبضَ رسولُ الله -ﷺ- حتى كان أكثرُ صلاته جالسًا، إلا المكتوبة - وفي رواية: إلا الفريضة - وكان أحبُّ العمل إليه أدْوَمَه وإن قلَّ» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٢٢٢ في قيام الليل، باب صلاة القاعد في النافلة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٧) قال: حدثنا أبو قطن. والنسائي (٣/٢٢٢) وفي الكبرى (١٢٦٧) قال: أخبرنا سليمان بن سلم البلخي. قال: حدثنا النضر.\nكلاهما - أبو قطن، والنضر - عن يونس بن أبي إسحاق، عن أبيه، عن الأسود، فذكره.","vol":"5","page":316},{"text":"٣٤٠٢ - (م ط ت س) حفصة - ﵂ -: قالت: «ما رأيتُ رسول الله - ﷺ- صلَّى في سُبْحَتِه قاعدًا حتى كان قبل وفاته بعام، فكان يصلي في سبحته قاعدًا، وكان يقرأ بالسورة فيُرَتِّلُها، حتى تكونَ أطول من أطولَ منها» .\nوفي رواية نحوه، إلا أنه قال: «بعام أو عامين» . أخرجه مسلم والموطأ والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سُبْحَتَه): السبحة: الصلاة مطلقًا، وقد ترد في مواضع بمعنى النافلة خاصة كهذا الموضع، وإنها بالنافلة أخص، فإن الفريضة قال: كان فيها تسبيح أيضًا - ولكن تسبيح الفريضة فيها نافلة أيضًا، فجُعِل اسم صلاة النافلة كلها سُبْحَة.\n(ترتيلها): ترتيل القراءة: تبيينها، وترك العجلة فيها.\n_________\n(١) رواه مسلم رقم (٧٣٣) في صلاة المسافرين، باب جواز النافلة قائمًا وقاعدًا، والموطأ ١ / ١٣٧ في صلاة الجماعة، باب فضل صلاة القائم على صلاة القاعد، والترمذي رقم (٣٧٣) في الصلاة، باب ما جاء في الرجل يتطوع جالسًا، والنسائي ٢ / ٢٢٣ في قيام الليل، باب صلاة القاعد في النافلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ صفحة (١٠٤) . وأحمد (٦/٢٨٥) قال: حدثنا عبد الأعلى عن معمر (ح) وحدثنا عبد الرحمن بن مهدي قال: حدثنا مالك بن أنس (ح) وعبد الرزاق قال: أخبرنا معمر. والدارمي (٣٩٢) قال: أخبرنا عبد الله بن صالح، قال: حدثني الليث قال: حدثني يونس وفي (١٣٩٣) قال: أخبرنا عثمان بن عمر، قال: أخبرنا مالك. ومسلم (٢/١٦٤) قال: حدثنا يحيى بن يحيى قال: قرأت على مالك (ح) وحدثني أبو الطاهر وحرملة، قالا: أخبرنا ابن وهب قال: أخبرني يونس (ح) وحدثنا إسحاق ابن إبراهيم وعبد بن حميد، قالا: أخبرنا عبد الرزاق قال: أخبرنا معمر. والترمذي (٣٧٣) وفي الشمائل (٢٨١) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن قال: حدثنا مالك. والنسائي (٣/٢٢٣)، وفي الكبرى (١٢٨٥) قال: أخبرنا قتيبة بن سعيد عن مالك. وابن خزيمة (١٢٤٢) قال: حدثنا يونس بن عبد الأعلى قال: أخبرنا ابن وهب أن مالكا حدثه (ح)، وحدثنا عبد الله بن هاشم قال: حدثنا عبد الرحمن بن مهدي عن مالك.\nثلاثتهم - مالك، ومعمر، ويونس - عن ابن شهاب الزهري عن السائب بن يزيد عن المطلب بن أبي وداعة. وأخرجه أحمد (٦/٢٨٥) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. قال: قال ابن شهاب، وأخبرني عطاء بن يزيد أن المطلب بن أبي وداعة أخبره أن حفصة زوج النبي - ﷺ - أخبرته قالت: ما رأيت رسول الله يصلي جالسا حتى كان قبل وفاته بعام أو عامين.","vol":"5","page":316},{"text":"٣٤٠٣ - (م ط د س) عبد الله بن عمرو بن العاص - ﵄ ⦗٣١٧⦘: قال: «حُدِّثتُ: أن رسول الله -ﷺ- قال: صلاةُ الرجل قاعدًا نصف الصلاة، قال: فأتيته فوجدته يصلي جالسًا، فوضعت يدي على رأسه - وفي رواية: فوضعت يدي على رأسي - فقال: مالك يا عبد الله بن عمرو؟ قلت: حُدِّثتُ يا رسول الله أنك قلتَ: صلاة الرجل قاعدًا على نصف الصلاة، وأنت تصلي قاعدًا - وفي رواية على النصف من صلاة القائم؟ قال: أجل ولكني لست كأحدٍ منكم» . أخرجه مسلم وأبو داود، وأخرجه النسائي أخصر من هذا.\nوفي رواية الموطأ: أن رسول الله - ﷺ- قال: «صلاة أحدِكم وهو قاعد مثلُ نصف صلاته وهو قائم» .\nوفي أخرى له، قال: «لما قدمنا المدينة نالنا وباء من وَعكِها شديد، فخرج رسول الله - ﷺ- وهم يصلون في سُبْحَتِهِم قعودًا، فقال رسول الله - ﷺ-: صلاة القاعد مثلُ نصف صلاة القائم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وباء): الوباء: هو الداء العام الذي يشترك فيه أكثر الخلق.\n(وعكها): الوعك: ألم المريض وأذاه، وما ينال المحموم عقيب الحمى من الضعف والألم.\n_________\n(١) رواه مسلم رقم (٧٣٥) في صلاة المسافرين، باب جواز النافلة قائمًا وقاعدًا، والموطأ ١ / ١٣٦ و١٣٧ في صلاة الجماعة، باب فضل صلاة القائم على صلاة القاعد، وأبو داود رقم (٩٥٠) في الصلاة، باب في صلاة القاعد، والنسائي ٣ / ٢٢٣ في قيام الليل، باب فضل صلاة القائم على صلاة القاعد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٢) (٦٥١٢) قال: حدثنا يحيى، عن سفيان. وفي (٢/١٩٢) (٦٨٠٣) قال: حدثنا يحيى بن سعيد، قال: قال شعبة. وفي (٢/٢٠١) (٦٨٨٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/٢٠٣) (٦٨٩٤) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والدارمي (١٣٩١) قال: أخبرنا يزيد بن هارون، قال: حدثنا جعفر، هو ابن الحارث. ومسلم (٢/١٦٥) قال: حدثني زهير بن حرب، قال: حدثنا جرير. (ح) وحدثناه أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، جميعا عن محمد بن جعفر، عن شعبة (ح) وحدثنا ابن المثنى، قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان. وأبو داود (٩٥٠) قال: حدثنا محمد بن قدامة بن أعين، قال: حدثنا جرير. والنسائي (٣/٢٢٣) . وفي الكبرى (١٢٧٠) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، عن سفيان. وابن خزيمة (١٢٣٧) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير (ح) وحدثنا أبو موسى، قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان (ح) وحدثنا بندار، قال: حدثنا يحيى بن سعيد، عن سفيان.\nأربعتهم - سفيان، وشعبة، وجعفر بن الحارث، وجرير بن عبد الحميد -\nكلاهما - وكيع، وأبو نعيم - عن سفيان الثوري عن حبيب بن أبي ثابت عن أبي موسى فذكره، وفي رواية وكيع (عن شيخ يكنى أبا موسى) في رواية وكيع قال سفيان أراه عن النبي - ﷺ -.","vol":"5","page":316},{"text":"٣٤٠٤ - (م) بن سمرة - ﵁ - قال: «إن النبيَّ - ﷺ- لم يَمُتْ حتى صلى قاعدًا» . أخرجه مسلم (١) .\n_________\n(١) رقم (٧٤٤) في صلاة المسافرين، باب جواز النافلة قائمًا وقاعدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٦٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبيد الله بن موسى عن حسن بن صالح عن سماك فذكره.","vol":"5","page":318},{"text":"٣٤٠٥ - () محارب بن دثار قال: نضر حذيفةُ ﵁ إلى رجل في المسجد يصلِّي، ولا يقيم ظهره، فلما فرغ قال له: أيألَمُ ظهرُك؟ قال: «لا قال: إنك لو مُتَّ على حالك هذه مُتَّ مخالفًا لسُنَّة رسول الله - ﷺ-» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد رواه البخاري ٢ / ٢٢٧ و٢٢٨ في صفة الصلاة، باب إذا لم يتم الركوع عن زيد بن وهب قال: رأى حذيفة رجلًا لا يتم الركوع والسجود، فقال: ما صليت؟ ولو مت مت على غير الفطرة التي فطر الله محمدًا ﷺ، ورواه البخاري أيضًا في صفة الصلاة، باب إذا لم يتم السجود، عن أبي وائل عن حذيفة أنه رأى رجلًا لا يتم ركوعه ولا سجوده، فلما قضى صلاته قال له حذيفة: ما صليت؟ قال: وأحسبه قال: لو مت مت على غير سنة محمد ﷺ، قال الحافظ في \" الفتح \": واستدل به على وجوب الطمأنينة في الركوع والسجود، وعلى أن الإخلال بها مبطل للصلاة ... الخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٣٢١) حدثنا حفص بن عمر، قال: حدثنا شعبة عن سليمان قال سمعت زيد ابن وهب قال: فذكره.","vol":"5","page":318},{"text":"<span data-type=\"title\" id=toc-671>وضع اليدين والرجلين</span>\n٣٤٠٦ - (خ ط) أبو حازم بن دينار قال: قال سهل سعد: «كان الناسُ يؤمرُون أن يضع الرجل اليد اليمنى على ذِراعيه اليسرى في الصلاة. قال أبو حازم: لا أعْلَمُه إلا يَنْمي ذلك إلى رسول الله - ﷺ-» . وفي ⦗٣١٩⦘ رواية [قال إسماعيل]: «إلا ويُنْمَى ذلك، ولم يقل: يَنْمِي (١)» . أخرجه البخاري والموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنْمي): نميت الحديث أنميه: إذا بلغته على وجه الإصلاح وطلب الخير، وكل شيء نَمَيته فقد رفعته. فإذا أردته على وجه الفساد قلت: نَمَّيته بالتشديد.\n_________\n(١) قال الحافظ في \" الفتح \": الأول: بضم أوله وفتح الميم، بلفظ المجهول. والثاني، وهو المنفي: كرواية القعنبي - راويه عن مالك عن أبي حازم - فعلى الأول: الهاء ضمير الشأن فيكون مرسلًا لأن أبا حازم لم يعين من نماه له، وعلى رواية القعنبي: الضمير لسهل شيخه، فهو متصل. وإسماعيل - هذا - هو ابن أبي أويس شيخ البخاري، كما جزم به الحميدي.\n(٢) رواه البخاري ٢ / ١٨٦ و١٨٧ في صفة الصلاة، باب وضع اليمنى على اليسرى في الصلاة، والموطأ ١ / ١٥٩ في قصر الصلاة، باب وضع اليدين إحداهما على الأخرى في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (١١٧) وأحمد (٥/٣٣٦) قال: حدثنا عبد الرحمن بن مهدي. والبخاري (١/١٨٨) قال: حدثنا عبد الله بن مسلمة.\nكلاهما - عبد الرحمن، وعبد الله - عن مالك عن أبي حازم بن دينار فذكره.","vol":"5","page":318},{"text":"٣٤٠٧ - (ت) هلب (١) - ﵁ - قال: «كان رسول الله - ﷺ- يؤمُّنا، فيأخذ شماله بيمينه» أخرجه الترمذي (٢) .\n_________\n(١) هو هلب الطائي.\n(٢) رقم (٢٥٢) في الصلاة، باب وضع اليمين على الشمائل في الصلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٢٢٦) قال: حدثنا يحيى بن سعيد، عن سفيان. وفي (٥/٢٢٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٥/٢٢٧) قال: حدثنا وكيع، عن سفيان. وفي (٥/٢٢٧) قال: حدثنا حسين الجعفي، عن زائدة. وأبو داود (١٠٤١) قال: حدثنا أبو الوليد الطيالسي. قال: حدثنا شعبة. وابن ماجة (٨٠٩ و٩٢٩) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا أبو الأحوص. والترمذي (٢٥٢ و٣٠١) قال: حدثنا قتيبة، قال: حدثنا أبو الأحوص. وعبد الله بن أحمد في زياداته على المسند (٥/٢٢٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع،عن سفيان. وفي (٢٢٦) قال: حدثنا محمد بن جعفر حدثنا محمد بن جعفر الوركاني. قال: حدثنا شريك. وفي (٥/٢٢٦) قال: حدثنا زكريا بن يحيى بن صبيح. قال: حدثنا شريك. وفي (٥/٢٢٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا غندر، عن شعبة. وفي (٥/٢٢٦) قال: حدثنا العباس بن الوليد النرسي وهناد بن السري. قالا: حدثنا أبو الأحوص. وفي (٥/٢٢٧) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا أبو الأحوص. وفي (٥/٢٢٧) قال: حدثنا يحيى بن عبد ربه مولى بني هاشم. قال: حدثنا شعبة.\nخمستهم - سفيان، وشعبة، وزائدة، وأبو الأحوص، وشريك - عن سماك بن حرب، عن قبيصة بن الهلب، فذكره.","vol":"5","page":319},{"text":"٣٤٠٨ - (د س) عبد الله بن مسعود - ﵁ - «كان يصلي فوضع يده اليسرى على اليمنى، فرآه رسول الله - ﷺ- فوضع يده اليمنى على اليسرى» . أخرجه أبو داود. ⦗٣٢٠⦘\nوفي رواية النسائي، قال: «رآني رسولُ الله - ﷺ- قد وضعتُ شمالي على يميني في الصلاة، فأخذ بيميني، فوضعها على شمالي» (١) .\n_________\n(١) رواه أبو داود رقم (٧٥٥) في الصلاة، باب وضع اليمنى على اليسرى في الصلاة، والنسائي ٢ / ١٢٦ في الافتتاح، باب في الإمام إذ رأى الرجل قد وضع شماله على يمينه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٥٥) قال: حدثنا محمد بن بكار بن الريان. وابن ماجة (٨١١) قال: حدثنا أبو إسحاق الهروي إبراهيم بن عبد الله بن حاتم. والنسائي (٢/١٢٦) وفي الكبرى (٨٧٢) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن.\nثلاثتهم - محمد بن بكار، وأبو إسحاق الهروي، وعبد الرحمن بن مهدي - عن هشيم، عن الحجاج بن أبي زينب، عن أبي عثمان النهدي فذكره. قلت: إسناده صحيح.","vol":"5","page":319},{"text":"٣٤٠٩ - (س) وائل بن حجر - ﵁ - قال: «رأيتُ رسولَ الله -ﷺ-، إذا كان قائمًا في الصلاة: قبض بيمينه على شِماله» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٢٥ و١٢٦ في الافتتاح، باب وضع اليمين على الشمال في الصلاة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣١٦) قال: حدثنا وكيع. قال: حدثنا موسى بن عمير العنبري. والنسائي (٢/١٢٥) وفي الكبرى (٨٧١) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن موسى بن عمير العنبري وقيس بن سليم العنبري.\nكلاهما - موسى، وقيس - قالا: حدثنا علقمة بن وائل، فذكره.\n- رواية وكيع: رأيت رسول الله - ﷺ - واضعا يمينه على شماله في الصلاة.","vol":"5","page":320},{"text":"٣٤١٠ - (د) أبو جحيفة - ﵁ - أن عليًّا قال: «السُّنَّةُ: وضْعُ الكفِّ على الكفِّ في الصلاة، ويضعهما تحت السرة» أخرجه رزين (١) .\n_________\n(١) كذا في الأصل والمطبوع: أخرجه رزين، ورواه أحمد في \" المسند \" رقم (٨٧٥)، وأبو داود رقم (٧٥٦) في الصلاة، باب وضع اليمنى على اليسرى في الصلاة، وفي سنده عبد الرحمن بن إسحاق الواسطي، وهو ضعيف، وزياد بن زيد السوائي وهو مجهول، والحديث من زيادات عبد الله بن أحمد ابن حنبل في \" المسند \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٥٦) قال: حدثنا محمد بن محبوب، قال: حدثنا حفص بن غياث. وعبد الله بن أحمد (١/١١٠) (٨٧٥) قال: حدثنا محمد بن سليمان الأسدي «لوين» قال: حدثنا يحيى بن أبي زائدة.\nكلاهما - حفص، ويحيى - عن عبد الرحمن بن إسحاق، عن زياد بن زيد السوائي، عن أبي جحيفة، فذكره.","vol":"5","page":320},{"text":"٣٤١١ - (س) عبد الله بن مسعود - ﵁ - «رأى رجلًا يُصلِّي، قد صفَّ بين قدميه، فقال: خالفْت السُّنَّة، لو رَاوَحتَ بينهما كان أفضل» .\nوفي أخرى، قال: «أخطأَ السُّنَّةَ، لو راَوَحَ بينهما كان أعجبَ إليَّ» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٢٨ في الافتتاح، باب الصف بين القدمين في الصلاة، وفي إسناده انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه النسائي (٢/١٢٨) . وفي الكبرى (٨٧٦) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، عن سفيان بن سعيد الثوري. وفي (٢/١٢٨) وفي الكبرى (٨٧٧) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، عن شعبة.\nكلاهما - الثوري، وشعبة - عن ميسرة بن حبيب، قال: سمعت المنهال بن عمرو، يحدث عن أبي عبيدة، فذكره.\n- قال أبو عبد الرحمن النسائي: لم يسمع أبو عبيدة من أبيه.","vol":"5","page":320},{"text":"٣٤١٢ - (د) عروة بن الزبير - ﵄ -: قال: «صفُّ ⦗٣٢١⦘ القدمَينْ، ووَضْعُ اليد على اليد: من السُّنَّةِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٧٥٤) في الصلاة، باب وضع اليمنى على اليسرى في الصلاة من حديث عبد الله بن الزبير، وقد وقع في أوله: عروة بن الزبير، وهو خطأ مطبعي، وقد وقع كذلك في المطبوع وفي سنده زرعة بن عبد الرحمن لو يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٥٤) حدثنا نصر بن علي أخبرنا أبو أحمد، عن العلاء بن صالح، عن زرعة بن عبد الرحمن قال: سمعت ابن الزبير يقول: فذكره.","vol":"5","page":320},{"text":"٣٤١٣ - (د) إسماعيل بن أمية قال: «سألتُ نافعًا عن الرجل يصلي وهو مُشَبِّك يديه؟ فقال: سمعتُ ابن عمر يقول: تلك صلاة المغضوب عليهم» . أخرجه أبو داود (١) .\nوزاد رزين (٢): قال: «ورأى ابنُ عمر رجلًا يتَّكِئُ على أَلْيَةِ يده اليسرى وهو قاعد في الصلاة، فقال له: لا تجلس هكذا، فإن هكذا يجلس الذين يُعذَّبون» .\n_________\n(١) رقم (٩٩٣) في الصلاة، باب كراهية الاعتماد على اليد في الصلاة، وإسناده صحيح.\n(٢) وهو أيضًا عند أبي داود رقم (٩٩٤) وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩٩٣) حدثنا بشر بن هلال ثنا عبد الوارث عن إسماعيل بن أمية، فذكره.","vol":"5","page":321},{"text":"<span data-type=\"title\" id=toc-672>الاختصار</span>\n٣٤١٤ - (خ م د ت س) أبو هريرة - ﵁ - يرفعه قال: «نهى الرجل أن يصلِّي مختصرًَا» .\nوفي رواية: «نَهى النبيُّ -ﷺ- ...» . وفي أخرى: «نهى عن الخَصرِ في الصلاة» .\nوفي أخرى: «نهى النبيُّ -ﷺ- عن الاختصار في الصلاة» . أخرجه الجماعة إلا الموطأ (١) . ⦗٣٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاختصار): الاختصار المنهي عنه في الصلاة: هو أن يضع يده على خاصرته، قيل: إنه من فعل اليهود. وقيل: الاختصار: هو أن يأخذ بيده مِخْصَرة، أي عودًا يتكئ عليه في الصلاة.\n_________\n(١) رواه البخاري ٣ / ٧٠ في العمل في الصلاة، باب الخصر في الصلاة، ومسلم رقم (٥٤٥) في المساجد، باب كراهة الاختصار في الصلاة، وأبو داود رقم (٩٤٧) في الصلاة، باب الرجل يصلي مختصرًا، والترمذي رقم (٣٨٣) في الصلاة، باب النهي عن الاختصار في الصلاة، والنسائي ٢ / ١٢٧ في الافتتاح، باب النهي عن التخصر في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٣٢) قال: حدثنا محمد بن سلمة. وفي (٢/٢٩٠ و٢٩٥) قال: حدثنا يزيد بن هارون. وفي (٢/٣٣١) قال: حدثنا أبو النضر. قال: حدثنا أبو جعفر، يعني الرازي. وفي (٢/٣٩٩) قال: حدثنا معاوية. قال: حدثنا زائدة. والدارمي (١٤٣٥) قال: حدثنا عبد الله بن سعيد. قال: حدثنا أبو خالد. والبخاري (٢/٨٤) قال: حدثنا عمرو بن علي. قال: حدثنا يحيى. ومسلم (٢/٧٤) قال: حدثني الحكم بن موسى القنطري قال: حدثنا عبد الله بن المبارك ح وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو خالد وأبو أسامة. وأبو داود (٩٤٧) قال: حدثنا يعقوب بن كعب قال: حدثنا محمد بن سلمة. والترمذي (٣٨٣) قال: حدثنا أبو كريب. قال: حدثنا أبو أسامة. والنسائي (٢/١٢٧) . وفي الكبرى (٨٧٤) قال: أخبرنا إسحاق بن إبراهيم قال: أنبأنا جرير. ح وأخبرنا سويد بن نصر. قال: أنبأنا عبد الله بن المبارك. وابن خزيمة (٩٠٨) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا أبو خالد. (ح) وحدثنا يوسف بن موسى. قال: حدثنا جرير. (ح) وحدثنا إسماعيل بن بشر بن منصور السليمي. قال: حدثنا عبد الأعلى.\nعشرتهم - محمد بن سلمة، ويزيد بن هارون، وأبو جعفر، وزائدة، وأبو خالد الأحمر، ويحيى بن سعيد القطان، وعبد الله بن المبارك، وأبو أسامة، وجرير، وعبد الأعلى - عن هشام بن حسان.\n٢- وأخرجه البخاري (٢/٨٤) قال: حدثنا أبو النعمان. قال: حدثنا حماد، عن أيوب.\nكلاهما - هشام، وأيوب - عن محمد بن سيرين، فذكره.","vol":"5","page":321},{"text":"٣٤١٥ - (خ) عائشة - ﵂ -: «أنها كانت تكره أن يجعلَ يَده في خاصرته، وتقول: إن اليهود تفعله» . أخرجه البخاري (١) .\nوفي رواية ذكرها رزين، قالت: «نهى رسولُ الله -ﷺ- عن الاختصار في الصلاة وغيرها» .\n_________\n(١) ٦ / ٢٦٠ في الأنبياء، باب ما ذكر عن بني إسرائيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٤٥٨) حدثنا محمد بن يوسف، حدثنا سفيان عن الأعمش، عن أبي الضحى عن مسروق عن عائشة فذكره. قال البخاري: تابعه شعبة عن الأعمش.","vol":"5","page":322},{"text":"٣٤١٦ - (د س) زياد بن صبيح الحنفي قال: «صلَّيتُ إلي جنب ابن عمر فوضعت يدي على خاصرتي، فلما صلَّى قال: هذا الصَّلْبُ (١) في الصلاة، وكان رسولُ الله - ﷺ- ينهى عنه» . أخرجه أبو داود.\nوفي رواية النسائي قال: «صلَّيتُ إلى جنب ابن عمر، فوضعتُ يدي على خَصري، فقال لي: هكذا ضرَبَه بيده - فلما صلَّيتُ، قلت لرجل: من هذا؟ قال: عبد الله بن عمر، قلت: يا أبا عبد الرحمن، ما راَبَكَ مني؟ قال: إن هذا الصَّلْبُ، وإن رسولَ الله - ﷺ- نهانا عنه» (٢) . ⦗٣٢٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّلْب): المتصلب: هو المختصر، والذي يضع يديه على خاصرتيه، ويُجافي عضديه في القيام، وقيل في المختصر قول آخر: وهو الذي يختصر في القراءة؛ فيقرأ بعض السورة، وفيه بعد، لأن الحديث مسوق في ذكر هيئة القيام في الصلاة، فما للقراءة فيه مدخل.\n_________\n(١) لأنه يشبه المصلوب.\n(٢) رواه أبو داود رقم (٩٠٣) في الصلاة، باب في التخصر والاقعاء، والنسائي ٢ / ١٢٧ في الافتتاح، باب النهي عن التخصر في الصلاة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٠) (٤٨٤٩) قال: حدثنا يزيد وفي (٢/١٠٦) (٥٨٣٦) قال حدثنا وكيع وأبو داود (٩٠٣) قال: حدثنا هناد بن السري عن وكيع. والنسائي (٢/١٢٧) وفي الكبرى (٨٧٥) قال: أخبرنا حميد بن مسعده عن سفيان بن حبيب.\nثلاثتهم - يزيد، ووكيع، وسفيان بن حبيب - عن سعيد بن زياد الشيباني قال: حدثنا زياد بن صبيح الحنفي. فذكره.","vol":"5","page":322},{"text":"٣٤١٧ - (د) هلال بن يساف قال: «قَدِمتُ الرَّقَّةَ، فقال لي بعض أصحابي: هل لك في رجل من أصحاب رسولِ الله - ﷺ-؟ قلت: غَنيمة، فدفَعْنا إلى وابِصة، فقلت لصاحبي: نبدأُ، فننظر إلى دَلِّه، فإذا عليه قَلَنْسُوة لاطِئَة ذاتُ أُذُنين، وبُرْنُسُ خزٍّ أَغبَرُ، وإذا هو يعتمد على عصًا في صلاته، فقلنا له، بعد أن سلَّمنا، فقال: حدَّثتني أمُّ قيس بنتُ مِحْصن: أن رسولَ الله - ﷺ- لما أسَنَّ وحمل اللحم اتَّخذَ عمودًا في مُصلاهُ يعتمد عليه» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دَلِّهِ): الدَّلُّ والهديُّ والسمت بمعنى، والمراد به السكينة والوقار في الهيئة والمنظر.\n(وبُرْنُس): البرنس: كان معروف، وكان يلبسه العُبَّاد قديمًا.\n_________\n(١) رقم (٩٤٨) في الصلاة، باب الرجل يعتمد في الصلاة على عصا، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٤٤) قال: حدثنا سفيان. وأحمد (٦/٣٥٥) قال: حدثنا سفيان. وفي (٦/٣٥٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٣٥٦) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. (ح) وحدثنا محمد بن جعفر. وقال: حدثنا معمر. والبخاري (٧/١٦١) قال: حدثنا صدقة بن الفضل. قال: أخبرنا ابن عيينة. وفي (٧/١٦٤) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٧/١٦٥) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٧/١٦٦) قال: حدثني محمد. قال: أخبرنا عتاب بن بشير، عن إسحاق. ومسلم (٧/٢٤) قال: حدثنا يحيى بن يحيى التميمي وأبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب وابن أبي عمر. قال يحيى: أخبرنا. وقال الآخرون: حدثنا سفيان بن عيينة. وأبو داود (٣٨٧٧) قال: حدثنا مسدد وحامد بن يحيى قالا: حدثنا سفيان. وابن ماجه (٣٤٦٢) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن الصباح. قالا: حدثنا سفيان بن عيينة. (ح) وحدثنا أحمد بن عمرو بن السرح المصري. قال: حدثنا عبد الله بن وهب. قال: أنبأنا يونس. وفي (٣٤٦٨) قال: حدثنا أبو طاهر أحمد بن عمرو بن السرح المصري. قال: حدثنا عبد الله بن وهب. قال: أنبأنا يونس وابن سمعان. والنسائي في الكبرى «تحفة الأشراف» (١٣/١٨٣٤٣) عن قتيبة بن سعيد والحارث بن مسكين، كلاهما عن سفيان. (ح) وعن يونس بن عبد الأعلى، عن ابن وهب، عن يونس.\nستتهم - سفيان بن عيينة، ومعمر، ويونس، وشعيب بن أبي حمزة، وإسحاق بن راشد، وابن سمعان - عن ابن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"5","page":323},{"text":"<span data-type=\"title\" id=toc-673>الفرع الثالث: في القراءة</span>، وفيه خمسة أنواع\n<span data-type=\"title\" id=toc-674>النوع الأول: في البسملة</span>\n٣٤١٨ - (ت) ابن عباس - ﵄ -: قال: «كان النبيُّ - ﷺ- يفتتح صلاته ببسم الله الرحمن الرحيم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٥) في الصلاة، باب من رأى الجهر ببسم الله الرحمن الرحيم، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (تحفة الأشراف) (٦٥٣٧) عن مسدد. والترمذي (٢٤٥) قال: حدثنا أحمد بن عبده الضبي.\nكلاهما - مسدد، وأحمد - عن معتمر بن سليمان، قال: حدثني إسماعيل بن حماد، عن أبي خالد، فذكره.\n- وقال أبو داود: ضعيف.\nحديث أبي داود في رواية أبي الطيب بن الأشناني. راجع «تحفة الأشراف» .","vol":"5","page":324},{"text":"٣٤١٩ - (خ م ط د ت س) أنس بن مالك - ﵁ - قال: «صلَّيتُ مع رسول الله - ﷺ-، وأبي بكر، وعمرَ، وعثمانَ، فلم أسمع أحدًا منهم يقرأ بسم الله الرحمن الرحيم» .\nوفي رواية: «أن النبيَّ -ﷺ- وأبا بكر وعمر كانوا يفتتحون الصلاة بالحمد لله رب العالمين» أخرجه البخاري ومسلم.\nولمسلم: «أن عمر بن الخطاب كان يجهر بهؤلاء الكلمات، يقول: سبحانك اللهم وبحمدك، تبارك اسمك، وتعالى جدك، ولا إله غيرك» قال: وقال الأوزاعي عن قتادة: أنه كتب إليه يخبره عن أنس بن مالك أنه حدَّثه: أنه قال: «صلَّيتُ خلف النبيِّ - ﷺ- وأبي بكر وعمر وعثمان، فكانوا يستفتحون بالحمد لله رب العالمين، لا يذكرون: بسم الله الرحمن الرحيم في أول قراءة ⦗٣٢٥⦘ ولا [في] آخرها» .\nوأخرج الموطأ والنسائي الرواية الأولى، وأخرج الترمذي وأبو داود الرواية الثانية.\nوفي أخرى للنسائي، قال: «صلَّيتُ مع النبيِّ - ﷺ- وأبي بكر وعمرَ فافتتحوا بالحمد لله رب العالمين» . وفي أخرى، قال: «صلى بنا رسول الله - ﷺ- فلم يُسمِعْنا: بسم الله الرحمن الرحيم» (١) .\n_________\n(١) رواه البخاري ٢ / ١٨٨ في صفة الصلاة، باب ما يقول بعد التكبير، ومسلم رقم (٣٩٩) في الصلاة، باب حجة من قال: لا يجهر بالبسملة، والموطأ ١ / ٨١ في الصلاة، باب العمل في القراءة، وأبو داود رقم (٧٨٢) في الصلاة، باب من لم ير الجهر ببسم الله الرحمن الرحيم، والترمذي رقم (٢٤٦) في الصلاة، باب ما جاء في افتتاح القراءة بالحمد لله رب العالمين، والنسائي ٢ / ١٣٣ - ١٣٥ في الافتتاح، باب قراءة بسم الله الرحمن الرحيم، وباب ترك الجهر ببسم الله الرحمن الرحيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٧٦ و٢٧٣) قال: حدثنا محمد بن جعفر وحجاج. وفي (٣/١٧٩ و٢٧٥) قال: حدثنا وكيع. ومسلم (٢/١٢) قال: حدثنا محمد بن المثنى وابن بشار كلاهما عن غندر. وفي (٢/١٢) قال: حدثنا محمد بن المثنى قال: حدثنا أبو داود. وابن خزيمة (٤٩٤) قال: حدثنا بندار قال حدثنا محمد بن جعفر. وفي (٤٩٥) قال: حدثنا سلم بن جنادة القرشي. قال: حدثنا وكيع.\nأربعتهم - ابن جعفر، وحجاج، ووكيع، وأبو داود - عن شعبة.\n٢- وأخرجه عبد بن حميد (١١٩١) قال: حدثنا يعلى بن عبيد قال: حدثنا محمد بن عبيد الله العرزمي.\n٣- وأخرجه النسائي (٢/١٣٥) وفي الكبرى (٨٨٩) قال: أخبرنا عبد الله بن سعيد أبو سعيد الأشج قال: حدثني عقبة بن خالد. قال: حدثنا شعبة وابن أبي عروبة.\n٤- وأخرجه ابن خزيمة (٤٩٦) قال: حدثنا أبو سعيد الأشج. قال: حدثنا ابن إدريس. قال: سمعت سعيد بن أبي عروبة.\nثلاثتهم - شعبة، والعرزمي، وسعيد بن أبي عروبة - عن قتادة فذكره.\nفي رواية وكيع عن شعبة - وكانوا لا يجهرون - وفي رواية العرزمي - فلم أسمع أحدا منهم يجهر -.","vol":"5","page":324},{"text":"٣٤٢٠ - (ت س) ابن عبد الله بن مغفل - ﵀ - قال: «سمعني أبي وأنا أقرأُ بسم الله الرحمن الرحيم، فقال: أي بُنيَّ، محْدَث، إيَّاك والحَدَثَ، قال: ولم أرَ أحدًا من أصحاب رسول الله - ﷺ- كان أبغض إليه الحدَثُ في الإسلام - يعني: منه قال: وقد صلَّيتُ مع النبيَّ - ﷺ- ومع أبي بكر، ومع عمر، ومع عثمان، فلم أسمع أحدًا منهم يقولها، فلا تَقُلْها، إذا أنت صلَّيتُ فقل: ﴿الحمد لله رب العالمين﴾» . أخرجه الترمذي.\nوفي رواية النسائي، قال: «كان عبد الله بن مغفَّل إذا سمع أحدًا يقرأ: بسم الله الرحمن الرحيم، يقول: صلَّيتُ خلفَ رسول الله -ﷺ-، وخلفَ ⦗٣٢٦⦘ أبي بكر، وخلف عمر، فما سمعتُ أحدًا منهم يقرأُ: بسم الله الرحمن الرحيم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحدَث): الأمر الحادث الذي لم تأت به سُنَّة.\n_________\n(١) رواه الترمذي رقم (٢٤٤) في الصلاة، باب ما جاء في ترك الجهر ببسم الله الرحمن الرحيم، والنسائي ٢ / ١٣٥ في الافتتاح، باب ترك الجهر ببسم الله الرحمن الرحيم، وابن عبد الله بن مغفل مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٨٥) قال: حدثنا إسماعيل قال: حدثنا سعيد بن إياس الجريري. وفي (٥/٥٤) قال: حدثنا يحيى بن سعيد عن عثمان بن غياث. وفي (٥/٥٥) قال: حدثنا عفان قال: حدثنا وهيب عن أبي مسعود الجريري سعيد بن إياس. والبخاري في القراءة خلف الإمام (١١٦) قال: حدثنا محمد بن سلام قال: حدثنا يزيد بن هارون عن الجريري. وفي (١٣٠) قال: أنبأنا عفان قال: حدثنا وهيب قال: حدثنا الجريري. وابن ماجه (٨١٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية عن الجريري. والترمذي (٢٤٤) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا سعيد بن إياس الجريري. والنسائي (٢/١٣٥) . وفي الكبرى (٨٩٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا عثمان بن غياث.\nكلاهما - سعيد بن إياس الجريري، وعثمان بن غياث - عن أبي نعامة الحنفي قيس بن عباية، قال: حدثني ابن عبد الله بن مغفل. فذكره.","vol":"5","page":325},{"text":"٣٤٢١ - (م) أبو هريرة - ﵁ - قال: «كان رسولُ الله - ﷺ- إذا نهض في الركعة الثانية: استفتح القراءة بالحمد لله رب العالمين، ولم يسْكُتْ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٥٩٩) في المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن خزيمة (١٦٠٣) قال: حدثنا الحسن بن نصر المعارك المصري. قال: حدثنا يحيى بن حسان، قال: حدثنا عبد الواحد بن زياد. قال: حدثنا عمارة بن القعقاع. قال: حدثنا أبو زرعة بن عمرو بن جرير، فذكره.\n- أخرجه مسلم تعليقا (٢/٩٩) قال: حدثت عن يحيى بن حسان ويونس المؤدب وغيرهما. قالوا: حدثنا عبد الواحد بن زياد. قال: حدثني عمارة بن القعقاع. قال: حدثنا أبو زرعة. قال: سمعت أبا هريرة، فذكره.","vol":"5","page":326},{"text":"٣٤٢٢ - (م د) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يفتتح الصلاة بالتَّكبير، والقراءة بالحمد لله رب العالمين، وكان يختمها بالتَّسليم» . هذا طرف من حديث قد أخرجه مسلم وأبو داود، يَرِدُ في الفرع السابع من هذا الفصل (١) .\n_________\n(١) رواه مسلم رقم (٤٩٨) في الصلاة، باب ما يجمع صفة الصلاة وما يفتتح به، وأبو داود رقم (٧٨٣) في الصلاة، باب من لم ير الجهر ببسم الله الرحمن الرحيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٦/٣١) قال: حدثنا إسحاق، يعني الأزرق ويحيى بن سعيد. قال إسحاق: حدثنا حسين المكتب. (ح) وحدثنا محمد بن جعفر قال: حدثنا حسين المعلم. وفي (٦/١١٠) قال: حدثنا أسود بن عامر. قال: حدثنا أبان. وفي (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد. وفي (٦/١٩٤) قال: حدثني يحيى بن حسين. وفي (٦/٢٨١) قال: حدثنا أسباط بن محمد قال: حدثنا شعبة. والدارمي (١٢٣٩) قال: أخبرنا جعفر بن عون عن سعيد بن أبي عروبة. ومسلم (٢/٥٤) قال: حدثنا محمد بن عبد الله بن نمير قال: حدثنا أبو خالد يعني الأحمد عن حسين المعلم (ح) وحدثنا إسحاق بن إبراهيم قال: أخبرنا عيسى بن يونس قال: حدثنا حسين المعلم. وأبو داود (٧٨٣) قال: حدثنا مسدد. قال: حدثنا عبد الوارث بن سعيد عن حسين المعلم. وابن ماجة (٨١٢ و٨٦٩ و٨٩٣) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا يزيد بن هارون عن حسين المعلم. وابن خزيمة (٦٩٩) قال: حدثنا أحمد بن عبده. قال: أخبرنا يزيد بن زريع. قال: حدثنا حسين المعلم.\nأربعتهم - حسين المعلم، وأبان، وسعيد بن أبي عروبة، وشعبة - عن بديل بن ميسرة، عن أبي الجوزاء، فذكره.","vol":"5","page":326},{"text":"<span data-type=\"title\" id=toc-675>النوع الثاني: في الفاتحة والتأمين</span>\n٣٤٢٣ - (خ م ت د س) عبادة بن الصامت - ﵁ - أن رسولَ الله -ﷺ- قال: «لا صلاة لمن لم يقرأ بفاتحة الكتاب»، أخرجه الجماعة ⦗٣٢٧⦘ إلا الموطأ، وزاد أبو داود: «فصاعدًا، قال: وقال سفيان: «لمن يصلِّي وحده» . وزاد النسائي أيضًا في رواية له: فصاعدًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فصاعدًا): أي فما زاد عليها، وهو منصوب على الحال.\n_________\n(١) رواه البخاري ٢ / ١٩٩ و٢٠٠ في صفة الصلاة، باب وجوب القراءة للإمام والمأموم في الصلوات كلها في الحضر والسفر، ومسلم رقم (٣٩٤) في الصلاة، باب وجوب قراءة الفاتحة في كل ركعة، وأبو داود رقم (٨٢٢) في الصلاة، باب من ترك القراءة في صلاته بفاتحة الكتاب، والترمذي رقم (٢٤٧) في الصلاة، باب ما جاء أنه لا صلاة إلا بفاتحة الكتاب، والنسائي ٢ / ١٣٧ و١٣٨ في الافتتاح، باب قراءة فاتحة الكتاب في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.\n١- أخرجه الحميدي (٣٨٦) . وأحمد (٥/٣١٤)، والبخاري (١/١٩٢) . وفي خلق أفعال العباد (٦٦)، وفي القراءة خلف الإمام (٢) قال: حدثنا علي بن عبد الله. وفي خلق أفعال العباد (٦٦)، وفي القراءة خلف الإمام (٥) قال: حدثنا حجاج بن منهال. وفي القراءة خلف الإمام (٢٩٩) قال: حدثنا قتيبة. ومسلم (٢/٨) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم. وأبو داود (٨٢٢) قال: حدثنا قتيبة ابن سعيد، وابن السرح. وابن ماجه (٨٣٧) قال: حدثنا هشام بن عمار، وسهل بن أبي سهل، وإسحاق بن إسماعيل. والترمذي (٢٤٧) قال: حدثنا ابن أبي عمر، وعلي بن حجر. والنسائي (٢/١٣٧)، وفي الكبرى (٨٩٢)، وفي فضائل القرآن (٣٤) قال: أخبرنا محمد بن منصور. وابن خزيمة (٤٨٨) قال: حدثنا عبد الجبار بن العلاء (ح) وحدثنا الحسن بن محمد، وأحمد بن عبدة، وسعيد بن عبد الرحمن المخزومي، ومحمد بن الوليد القرشي. جميعهم - الحميدي، وأحمد بن حنبل، وعلي بن عبد الله، وحجاج بن منهال، وأبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، وقتيبة، وابن السرح، وهشام بن عمار، وسهل بن أبي سهل، وإسحاق بن إسماعيل، وابن أبي عمر، وعلي بن حجر، ومحمد بن منصور، وعبد الجبار بن العلاء، والحسن بن محمد، وأحمد بن عبدة، وسعيد بن عبد الرحمن، ومحمد بن الوليد - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٥/٣٢١) . والبخاري في خلق أفعال العباد (٦٦)، وفي القراءة خلف الإمام (٣) قال: حدثنا إسحاق. ومسلم (٢/٩) قال: حدثنا الحسن بن علي الحلواني. ثلاثتهم - أحمد، وإسحاق، والحسن ابن علي - قالوا: حدثنا يعقوب بن إبراهيم (بن سعد)، قال: حدثنا أبي، عن صالح.\n٣- وأخرجه أحمد (٥/٣٢٢) قال: حدثنا عبد الرزاق. والبخاري في خلق أفعال العباد (٦٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. ومسلم (٢/٩) قال: حدثناه إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق. والنسائي (٢/١٣٧) . وفي الكبرى (٨٩٣) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله.\nثلاثتهم - عبد الرزاق، ووهيب، وعبد الله بن المبارك - عن معمر.\n٤- وأخرجه الدارمي (١٢٤٥) قال: أخبرنا عثمان بن عمر. والبخاري في خلق أفعال العباد (٦٦) . وفي القراءة خلف الإمام (٦) قال: حدثني عبد الله بن صالح، قال: حدثنا الليث. ومسلم (٢/٩) قال: حدثني أبو الطاهر، قال: حدثنا ابن وهب (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب. ثلاثتهم -عثمان، والليث، وابن وهب - عن يونس.\nأربعتهم - ابن عيينة، وصالح، ومعمر، ويونس - عن الزهري، قال: سمعت محمود بن الربيع، فذكره.","vol":"5","page":326},{"text":"٣٤٢٤ - (م ط د ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله -ﷺ-: «من صلَّى صلاة لم يقرأ فيها بفاتحة الكتاب فهي خدَاج، يقولها ثلاثًا - وفي رواية: فيه خداج، ثلاثًا غيرُ تمام - فقيل لأبي هريرة: إنا نكونُ وراءَ الإمام؟ فقال: اقرأْ بها في نفسك: فإني سمعتُ رسولَ - ﷺ- يقول: قال الله ﷿: قسمتُ الصلاة بيني وبين عبدي نصفين، ولعبدي ما سألَ - وفي رواية فنصفها لي، ونصفها لعبدي - فإذا قال العبد: ﴿الحمد لله رَبِّ العالمين﴾ قال الله: حَمِدَني عبدي، وإذا قال: ﴿الرحمن الرحيم﴾ قال الله: أثْنَى عليَّ عبدي، وإذا قال: ﴿مَالِكِ يومِ الدين﴾ قال مَجَّدَني عبدي - وقال مرَّة: فَوَّضَ إليَّ عبدي - وإذا قال: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾ قال: ⦗٣٢٨⦘ هذا بيني وبين عبدي، ولعبدي ما سأل، فإذا قال: ﴿اهْدِنَا الصِّرَاطَ المُستَقِيمَ. صِرَاطَ الَّذِينَ أَنْعَمْتَ عليْهِمْ غَيْرِ المَغْضُوبِ عَلَيْهِمْ ولا الضَّالِّينَ﴾ قال: هذا بيني وبين عبدي، ولعبدي ما سأل» . أخرجه مسلم والموطأ والترمذي والنسائي.\nوفي رواية الترمذي وأبي داود، قال: قال رسولُ الله - ﷺ-: «مَن صلى صلاة لم يقرأْ فيها بأُمِّ القرآن فهي خِداج، فهي خِداج، فهي خداج، غيرُ تمام. قال أبو السائب - مولى هشام بن زهرة - قال: يا أبا هريرة، إني أحيَانًا أكون وراء الإمام؟ قال: فغمز ذِراعي، ثم قال: اقرأْ بها في نفسك يا فَارِسي ...» وساق نحو ما تقدَّم، وقال في آخرها: «هذا لِعبْدِي، ولعبدي ما سأل» .\nوفي أخرى لأبي داود، قال: قال لي رسول الله - ﷺ-: «أُخْرُج، فنَادِ في المدينة: إنه لا صلاة إلا بقرآن، ولو بفاتحة الكتاب فما زاد» ..\nوفي رواية للترمذي ولأبي داود: «أمرني أن أُناديَ: لا صلاةَ إلا بقراءةِ فاتحة الكتاب» . زاد أبو داود «فما زاد» .\nوفي رواية ذكرها رزين: أن رسولَ الله - ﷺ- قال: «لا صلاة إلا بقراءة، فما أعْلَن رسولُ الله - ﷺ- أعْلَنَّاه لكم، وما أخفى أخفيْناه لكم، فقال له رجل: أرأيتَ يا أبا هريرة إن لم أزِد على أم القرآن؟ فقال: قد سُئِلَ عن ⦗٣٢٩⦘ ذلك رسولُ الله -ﷺ-؟ فقال: إن انتهيتَ إليها أجزأتك، وإن زِدْتَ عليها فهو خير وأفضل» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أم القرآن): سورة الفاتحة، سميت بذلك لأنها أوله وعليها مبناه، وأم الشيء: أصله ومُعظمه.\n(خِدَاج): الخِدَاج: النقص. وتقديره: فهي ذات خِداج، فحذف المضاف، وأقام المضاف إليه مقامه، أو فهي مُخْدَجَة، فوضع المصدر موضع المفعول.\n(مَجَّدني): المجيد: الكريم والشريف، والتمجيد: التعظيم والتشريف.\n(فَوَّض): يقال: فوَّض فلان أمره إلى فلان: إذا ردَّه إليه، وعَوَّل فيه عليه.\n(قسمت الصلاة بيني وبين عبدي): أراد بالصلاة هاهنا: القراءة، بدليل أنه فسرها في الحديث بها، وقد تسمى الصلاة قراءة لوقوع القراءة فيها، وكونها جزءًا من أجزائها، كما سميت بها في قوله: ﴿ولا تَجْهَرْ بِصَلاتِكْ ولا ⦗٣٣٠⦘ تُخافِتْ بِهَا﴾ [الإسراء: ١١٠] أراد: القراءة، كما سمَّى الصلاة قرآنًا، قال: تعالى: ﴿وَقُرآنَ الفَجْرِ إنَّ قُرْآنَ الفَجْرِ كانَ مَشْهودًا﴾ [الإسراء: ٧٨] أراد صلاة الفجر، لانتظام أحدهما بالآخر. والصلاة خالصة لله تعالى، لا شرك فيها لأحد، وحقيقة هذه القسمة التي جعلها بينه وبين عبده: راجعة إلى المعنى، لا إلى متلو اللفظ، لأن السورة من جهة اللفظ (٢) نصفها ثناء ونصفها مسألة ودعاء، وقِسْم الثناء انتهى عند قوله: ﴿إِيَّاكَ نَعْبُدُ﴾، وقوله ﴿وإِيَّاكَ نَستَعِينُ﴾ من قسم الدعاء. لذلك قال: «وهذه بيني وبين عبدي» ولو كان المراد: قسمة الألفاظ والحروف، لكان النصف الآخر يزيد على الأول زيادة بيِّنة، فيرتفع معنى التعديل والتنصيف، فعُلِم أنما هو قِسمة المعاني.\n_________\n(١) رواه مسلم رقم (٣٩٥) في الصلاة، باب وجوب قراءة الفاتحة في كل ركعة، والموطأ ١ / ٨٤ و٨٥ في الصلاة، باب القراءة خلف الإمام فيما لا يجهر فيه بالقراءة، وأبو داود رقم (٨١٩) و(٨٢٠) و(٨٢١) في الصلاة، باب من ترك القراءة في صلاته بفاتحة الكتاب، والترمذي رقم (٢٩٥٤) و(٢٩٥٥) في التفسير، باب ومن سورة فاتحة الكتاب، والنسائي ٢ / ١٣٥ و١٣٦ في الافتتاح، باب ترك قراءة بسم الله الرحمن الرحيم في فاتحة الكتاب.\n(٢) في المطبوع: من جهة المعنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٩٠) قال: حدثنا سفيان. قال: حدثنا ابن جريج. وأحمد (٢/٢٥٨) قال: حدثنا عبد الواحد الحداد أبو عبيدة. قال: حدثنا حبيب بن الشهيد. وفي (٢/٢٧٣) قال: حدثنا عبد الرزاق وابن بكر. قالا: أخبرنا ابن جريج. وفي (٢/٢٨٥) قال: حدثنا محمد بن بكر. قال: حدثنا ابن جريج. وفي (٢/٣٠١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أبي محمد. وفي (٢/٣٠٨) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان، عن أبن أبي ليلى. وفي (٢/٣٤٢) قال: حدثنا وكيع. قال: حدثنا ابن أبي ليلى. وفي (٢/٣٤٣، ٤١٦) قال: حدثنا عفان قال: حدثنا عفان، قال: حدثنا حماد، عن قيس وحبيب. وفي (٢/٣٤٨) قال: حدثنا محمد بن جعفر. قال: حدثنا ابن جريج. وفي (٢/٤١١) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد، يعني ابن أبي عروبة، عن أبي محمد، أظنه حبيب بن الشهيد. وفي (٢/٤٣٥) قال: حدثنا يحيى، عن حبيب بن الشهيد. وفي (٢/٤٤٦) قال: حدثنا وكيع، عن هارون الثقفي. وفي (٢/٤٨٧) قال: حدثنا إسماعيل وابن جعفر. قالا: حدثنا ابن جريج. والبخاري (١/١٩٥) قال: حدثنا مسدد. قال: حدثنا إسماعيل بن إبراهيم، قال: أخبرنا ابن جريج. وفي القراءة خلف الإمام (٨) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان، عن ابن جريج. وفي (١٣) قال: حدثنا موسى. قال: حدثنا حماد، عن قيس وعمارة بن ميمون وحبيب بن الشهيد. وفي (١٥) قال: حدثنا موسى. قال: حدثنا داود بن أبي الفرات، عن إبراهيم الصائغ. ومسلم (٢/١٠) قال: حدثنا عمرو الناقد، وزهير بن حرب. قالا: حدثنا إسماعيل بن إبراهيم. قال: أخبرنا ابن جريج. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا يزيد، يعني ابن زريع، عن حبيب المعلم. وأبو داود (٧٩٧) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن قيس بن سعد وعمارة بن ميمون، وحبيب. والنسائي (٢/١٦٣) وفي الكبرى ٩٥١٠) قال: أخبرنا محمد بن قدامة. قال: حدثنا جرير، عن رقبة. وفي (٢/١٦٣) وفي الكبرى (٩٥٢) قال: أخبرنا محمد بن عبد الأعلى. قال: أنبأنا خالد. قال: حدثنا ابن جريج. وابن خزيمة (٥٤٧) قال: حدثنا عبد الجبار بن العلاء العطار أبو بكر. قال: حدثنا سفيان، عن ابن جريج.\nتسعتهم - ابن جريج، وحبيب بن الشهيد، وابن أبي ليلى، وقيس بن سعد، وهارون الثقفي، وإبراهيم الصائغ، وعمارة بن ميمون، وحبيب المعلم، ورقبة - عن عطاء بن أبي رباح، فذكره.\n- في رواية الحميدي زاد «... كل صلاة لا يقرأ فيها بأم القرآن فهي خداج، فقال له الرجل: أرأيت إن قرأت بها وحدها تجزئ عني؟ قال: إن انتهيت إليها أجزأت عنك، فإن زدت فهو أحسن» .\n- وأخرجه مسلم (٢/١٠) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبو أسامة، عن حبيب بن الشهيد. قال: سمعت عطاء يحدث عن أبي هريرة؛ أن رسول الله - ﷺ - قال:\n«لا صلاة إلا بقراءة» قال أبو هريرة: فما أعلن رسول الله - ﷺ - أعلنَّاه لكم، وما أخفاه أخفيناه لكم.\n- قال ابن حجر في تعليقه على هذا الحديث في النكت الظراف على تحفة الأشراف: قلت: قال الدارقطني: المحفوظ عن أبي أسامة وقفه.","vol":"5","page":327},{"text":"٣٤٢٥ - (د) أبو سعيد الخدري - ﵁ - قال: «أُمِرْنا أن نقرأَ بفاتحة الكتاب، وما تَيَسَّرَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٨١٨) في الصلاة، باب من ترك القراءة في صلاته بفاتحة الكتاب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣) قال: حدثنا عبد الصمد. وفي (٣/٤٥) قال: حدثنا بهز وعفان. وفي (٣/٩٧) قال: حدثنا عفان. وعبد بن حميد (٨٧٩) والبخاري في القراءة خلف الإمام (١٢) . وأبو داود (٨١٨) قالوا: - عبد، والبخاري، وأبو داود: حدثنا أبو الوليد الطيالسي.\nأربعتهم - عبد الصمد، وبهز، وعفان، وأبو الوليد - قالوا: حدثنا همام، عن قتادة، عن أبي نضرة، فذكره.","vol":"5","page":330},{"text":"٣٤٢٦ - (ط ت) جابر - ﵁ - قال: «مَن صلى ركعة لم يقرأُ فيها بأُمِّ القرآن، فلم يُصَلِّ، إلا [أن يكونَ] وراءَ الإمام» . أخرجه الموطأ والترمذي (١) .\n_________\n(١) رواه الموطأ ١ / ٨٤ في الصلاة، باب ما جاء في أم القرآن، والترمذي رقم (٣١٣) في الصلاة، باب ما جاء في ترك القراءة خلف الإمام إذا جهر الإمام بالقراءة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٢٥٣) عن أبي نعيم وهب بن كيسان أنه سمع جابر فذكره. وأخرجه الترمذي (٣١٣) حدثنا إسحاق بن موسى الأنصاري. حدثنا معن حدثنا مالك عن أبي نعيم وهب بن كيسان أنه سمع جابر. فذكره.\nقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":330},{"text":"٣٤٢٧ - (د) أبو هريرة - ﵁ - قال: «كان رسول الله ⦗٣٣١⦘ ﷺ- إذا تلاَ ﴿غَيْرِ المَغْضُوبِ عليهم وَلا الضَّالِّينَ﴾ قال: آمين، حتى يَسْمَعَ منْ يَلِيه من الصفِّ الأوَّلِ» . أخرجه أبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٩٣٤) في الصلاة، باب التأمين وراء الإمام، وهو حديث حسن يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٩٧) قال: حدثنا يحيى بن غيلان. قال: حدثنا رشدين. قال: حدثني عمرو، يعني ابن الحارث. والنسائي (٢/١٣٤) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب. قال: حدثنا الليث. قال: حدثنا خالد. وابن خزيمة (٤٩٩) قال: حدثنا محمد بن عبد الله بن عبد الحكم. قال: أخبرنا أبي وشعيب، يعني ابن الليث. قالا: أخبرنا الليث. قال: حدثنا خالد. (ح) وحدثنا محمد بن يحيى قال: حدثنا سعيد بن أبي مريم. قال: أخبرنا الليث. قال: حدثني خالد بن يزيد. وفي (٦٨٨) قال: حدثنا أحمد بن عبد الرحمن بن وهب. قال: حدثنا عمي. قال: أخبرني حيوة. قال: حدثني خالد بن يزيد.\nكلاهما - عمرو بن الحارث، وخالد بن يزيد - عن سعيد بن أبي هلال، عن نعيم المجمر، فذكره.","vol":"5","page":330},{"text":"٣٤٢٨ - (د ت) وائل بن حجر - ﵁ - قال: سمعتُ رسول الله -ﷺ- قرأ: ﴿غَيْرِ المَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ﴾ فقال: آمين، ومَدَّ بها صوتَه - وفي رواية: «وخفضَ بها صوتَه» . أخرجه الترمذي.\nوفي رواية أبي داود «كان رسولُ الله - ﷺ- إذا قرأَ ﴿وَلا الضَّالِّينَ﴾ قال: آمين، ورفع بها صوتَه» . وفي رواية: «أنه صلَّى خلفَ رسول الله - ﷺ- فجهر بآمين، وسلَّم عن يمينه، وعن شماله، حتى رأيتُ بياض خدِّه» (١) .\n_________\n(١) رواه أبو داود رقم (٩٣٢) و(٩٣٣) في الصلاة، باب التأمين وراء الإمام، والترمذي رقم (٢٤٨) في الصلاة، باب ما جاء في التأمين، وإسناده حسن، وقال الترمذي: حديث وائل بن حجر حديث حسن، وفي الباب عن علي وأبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣١٥) قال: حدثنا وكيع. قال: حدثنا سفيان. وفي (٤/٣١٧) قال: حدثنا محمد بن عبد الله بن الزبير. قال: حدثنا سفيان. والدارمي (١٢٥٠) قال: أخبرنا محمد بن كثير. قال: أخبرنا سفيان بن سعيد. وأبو داود (٩٣٢) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وفي (٩٣٣) قال: حدثنا مخلد بن خالد الشعيري. قال: حدثنا ابن نمير. قال: حدثنا علي بن صالح. والترمذي (٢٤٨) قال: حدثنا بندار محمد بن بشار. قال: حدثنا يحيى بن سعيد وعبد الرحمن بن مهدي. قالا: حدثنا سفيان. وفي (٢٤٩) قال: حدثنا أبو بكر محمد بن أبان. قال: حدثنا عبد الله بن نمير. قال: حدثنا العلاء بن صالح الأسدي.\nثلاثتهم - سفيان، وعلي بن صالح، والعلاء - عن سلمة بن كهيل، عن حجر بن عنبس، فذكره.\n- لفظ رواية علي بن صالح: «أنه صلى خلف رسول الله - ﷺ - فجهر بآمين، وسلم عن يمينه وعن شماله حتى رأيت بياض خده» .\n- ورواية محمد بن عبد الله بن الزبير مختصرة على: «أن النبي - ﷺ - كان يسلم عن يمينه وعن شماله» .\n- أخرجه أحمد (٤/٣١٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سلمة بن كهيل، عن حجر أبي العنبس. قال: سمعت علقمة يحدث عن وائل، أو سمعه حجر من وائل قال:\n«صلى بنا رسول الله - ﷺ - فلما قرأ ﴿غير المغضوب عليهم ولا الضالين﴾ قال: آمين. وأخفى بها صوته. ووضع يده اليمنى على يده اليسرى. وسلم عن يمينه وعن يساره» .\n- وأخرجه أحمد (٤/٣١٦) قال: حدثنا عبد الرحمن. قال: وقال شعبة: وخفض بها صوته.\nهكذا ذكره أحمد عقب رواية وكيع التي في أول الحديث.\n- لفظ رواية محمد بن عبد الله بن الزبير عن سفيان: «أن النبي - ﷺ - كان يسلم عن يمينه، وعن شماله» .","vol":"5","page":331},{"text":"٣٤٢٩ - (د) بلال بن رباح - ﵁ - قال: «يا رسول الله، لا تَسْبِقْني بآمين» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تسبقني بآمين): آمين فيها لغتان: المد والقصر، ومعناها: اللهم استجب، وقيل: وليكن كذلك، وقوله: «لا تسبقني بآمين» يُشبه أن يكون معناه أن بلالًا كان يقرأ الفاتحة في السكتة الأولى من السكتتين، فربما بقي عليه الشيء ⦗٣٣٢⦘ منها ورسول الله - ﷺ - قد فرغ من قراءتها، فاستمهله بلال في التأمين مقدار ما يتم فيه بقية السورة، حتى ينال بركة موافقة النبي - ﷺ - في التأمين.\n_________\n(١) رقم (٩٣٧) في الصلاة، باب التأمين وراء الإمام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٢) قال: حدثنا محمد بن فضيل. وفي (٦/١٥) قال: حدثنا محمد بن جعفر قال: حدثنا شعبة. وأبو داود (٣٧) قال: حدثنا إسحاق بن إبراهيم بن راهويه، قال: أخبرنا وكيع، عن سفيان. وابن خزيمة (٥٧٣) قال: حدثنا محمد بن حسان الأزرق. قال: حدثنا ابن مهدي، عن سفيان.\nثلاثتهم - محمد، وشعبة، وسفيان - عن عاصم الأحول، عن أبي عثمان، فذكره.","vol":"5","page":331},{"text":"<span data-type=\"title\" id=toc-676>النوع الثالث: في السور</span>\n<span data-type=\"title\" id=toc-677>صلاة الفجر</span>\n٣٤٣٠ - (خ م س) أبو برزة الأسلمي - ﵁ - قال: «كان رسولُ الله - ﷺ- يقرأُ في صلاة الغداة ما بين السِّتِّين إلى المائة» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٥٧ في الافتتاح، باب القراءة في الصبح بالستين إلى المائة، ورواه أيضًا مطولًا البخاري ٢ / ٢٣ في المواقيت، باب وقت الظهر عند الزوال، وباب وقت العصر، وباب ما يكره من السمر بعد العشاء، وفي صفة الصلاة، باب القراءة في الفجر، ومسلم رقم (٦٤٧) في المساجد، باب استحباب التبكير بالصبح، والنسائي ١ / ٢٤٦ في المواقيت، باب أول وقت الظهر، وباب كراهة النوم بعد صلاة المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١٥٧) أخبرنا محمد بن إسماعيل بن إبراهيم قال: حدثنا يزيد قال: أنبأنا سليمان التيمي عن سيار يعني ابن سلامة عن أبي برزة. فذكره.","vol":"5","page":332},{"text":"٣٤٣١ - (م د س) عمرو بن حريث - ﵁ - قال: «كأني الآن أسمعُ رسولَ الله - ﷺ- يقرأ في صلاة الغداة ﴿فَلا أُقْسِمُ بِالْخُنَّسِ. الجوَارِ الكُنَّسِ﴾ [التكوير: ١٥، ١٦]» . أخرجه مسلم وأبو داود، وفي رواية النسائي قال: سمعتُ رسول الله -ﷺ- «يقرأ في الفجر ﴿إِذا الشَّمْسُ كُوِّرَتْ﴾» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخُنَّس): الرواجع، وهي النجوم السيارة الخمسة: زحل ⦗٣٣٣⦘ والمشتري والمريخ والزهرة وعطارد، بينا يُرى النجم في آخر البرج يُرى قد كر راجعًا إلى أوله. والجواري: السيارة. والكُنَّس: التي تغيب، من كنس الوحش: إذا دخل في كِنَاسه، وهو موضعه، وقيل: هي جميع الكواكب تَخْنس بالنهار، فتغيب عن العيون، وتكنِس: أي تطلع في أماكنها كالوحش في كناسه.\n(كُوِّرَت): من تكوير العمامة، وهو لفها: أي يلف ضوؤها لفًّا، فيذهب انبساطه واستنارته في الآفاق، وذلك عبارة عن إزالتها والذهاب بها، وقيل: هو من طَعَنه فكوَّره: أي ألقاه، والمراد: تُلْقى وتطرح عن فلكها، كما وصف النجوم بالانكدار وهو الانتثار.\n_________\n(١) رواه مسلم رقم (٤٥٦) في الصلاة، باب القراءة في الصبح، وأبو داود رقم (٨١٧) في الصلاة، باب القراءة في الفجر، والنسائي ٢ / ١٥٧ في الافتتاح، باب القراءة في الصبح: ﴿إذا الشمس كورت﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٦٧) قال: حدثنا سفيان، قال: حدثنا مسعر. وأحمد (٤/٣٠٦) قال: حدثنا وكيع، قال: حدثنا مسعر والمسعودي. وفي (٤/٣٠٧) قال: حدثنا محمد بن عبيد، قال: حدثنا مسعر. والدارمي (١٣٠٣) قال: أخبرنا أبو نعيم، قال: حدثنا المسعودي. وفي (١٣٠٤) قال: أخبرنا أبو نعيم، قال: حدثنا مسعر. ومسلم (٢/٣٩) قال: حدثني زهير بن حرب، قال: حدثنا يحيى بن سعيد ح قال: وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع ح وحدثني أبو كريب، قال: أخبرنا ابن بشر - يحيى، ووكيع، ومحمد بن بشر - عن مسعر. وفي (٢/٤٦) قال: حدثنا محرز بن عون بن أبي عون، قال: حدثنا خلف بن خليفة الأشجعي أبو أحمد. والنسائي (٢/١٥٧) . وفي الكبرى (٩٣٣) قال: أخبرنا محمد بن أبان البلخي، قال: حدثنا وكيع بن الجراح، عن مسعر والمسعودي. وأخرجه النسائي أيضا (تحفة الأشراف) (٨/١٠٧٢٠) عن يوسف بن عيسى، عن الفضل بن موسى، عن مسعر.\nثلاثتهم - مسعر، والمسعودي، وخلف - عن الوليد بن سريع فذكره.","vol":"5","page":332},{"text":"٣٤٣٢ - (خ م د س) عبد الله بن السائب - ﵁ - قال: «صلى لنا النبيُّ - ﷺ- الصبح بمكة، فاسْتَفْتَحَ سورة «المؤمنين» حتى جاء ذِكْر موسى وهارون - أو ذِكْر عيسى، شك الراوي، أو اختلفوا عليه - أخذتِ النبيَّ - ﷺ- سَعْلَة، فركع، وعبد الله بن السائب حاضر ذلك - وفي رواية: فحذف، فركع» . أخرجه مسلم، وأبو داود والنسائي (١) . ⦗٣٣٤⦘\nقال الحميديُّ: جعله أبو مسعود من أفراد مسلم. وقد أخرجه البخاري تعليقًا، فقال: ويُذْكر عن عبد الله بن السائب: «قرأ النبيُّ - ﷺ- «المؤمنون» في الصبح، حتى إذا جاء ذكر موسى وهارون - أو ذكر عيسى - أخذته سَعْلة فركع» (٢) .\n_________\n(١) رواه مسلم رقم (٤٥٥) في الصلاة، باب القراءة في الصبح، وأبو داود رقم (٦٤٨) و(٦٤٩) في الصلاة، باب الصلاة في النعل، والنسائي ٢ / ١٧٦ في الافتتاح، باب قراءة بعض السورة، وسنده عند مسلم: أخبرنا ابن جريج قال: سمعت محمد بن عباد بن جعفر يقول: أخبرني أبو سلمة بن ⦗٣٣٤⦘ سفيان وعبد الله بن عمرو بن العاص وعبد الله بن المسيب العابدي عن عبد الله بن السائب ... الحديث، قال النووي: قوله: ابن العاص، غلط عند الحفاظ، فليس هذا عبد الله بن عمرو ابن العاص الصحابي المعروف، بل هو تابعي حجازي، قال: وفي الحديث جواز قطع القراءة، وجواز القراءة ببعض السورة، وقال الحافظ في \" الفتح \": وقوله: ابن عمرو بن العاص وهم من بعض أصحاب ابن جريج، وقد رويناه في \" مصنف عبد الرزاق \" عنه، فقال: عبد الله بن عمرو القاري، وهو الصواب.\n(٢) رواه البخاري تعليقًا ٢ / ٢١١ في صفة الصلاة، باب الجمع بين السورتين في ركعة، وقد وصله مسلم وأبو داود والنسائي كما تقدم، قال الحافظ في \" الفتح \": واختلف في إسناده على ابن جريج، فقال ابن عيينة عنه ابن مليكة عن عبد الله بن السائب، أخرجه ابن ماجة، وقال أبو عاصم: عنه عن محمد بن عباد عن أبي سلمة بن سفيان، أو سفيان بن سلمة، قال: وكأن البخاري علقه بصيغة \" ويذكر \" لهذا الاختلاف، مع أن إسناده مما تقوم به الحجة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٣٠/٤١١) قال: حدثنا حجاج. وفي (٣/٤١١) قال: حدثنا عبد الرزاق، وررح. وفي (٣/٤١١) قال: حدثنا روح. ومسلم (٢/٣٩) قال: حدثنا هارون بن عبد الله، قال: حدثنا حجاج بن محمد. (ح) قال: وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق. وأبو داود (٦٤٩) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق، وأبو عاصم. وابن خزيمة (٥٤٦) قال: حدثنا عبد الرحمن بن بشر بن الحكم، قال: حدثنا حجاج (يعني ابن محمد) (ح) وحدثنا عبد الرحمن، قال: حدثنا عبد الرزاق.\nأربعتهم - حجاج، وعبد الرزاق، وروح، وأبو عاصم - عن ابن جريج. قال: سعمت محمد بن عباد بن جعفر، عن أبي سلمة بن سفيان، وعبد الله بن عمرو بن العاص، وعبد الله بن المسيب العابدي، فذكروه.\n(*) أخرجه أحمد (٣/٤١١) قال: حدثنا هوذة بن خليفة، قال: أخبرنا ابن جريج، قال: محمد بن عباد حدثني حديثا رفعه إلى أبي سلمة بن سفيان وعبد الله بن عمرو، فذكراه. ليس فيه (عبد الله بن المسيب) .\n(*) وأخرجه النسائي (٢/١٧٦) وفي الكبرى (٩٨٩) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا ابن جريج، قال: أخبرني محمد بن عباد حديثا، رفعه إلى ابن سفيان، عن عبد الله بن السائب، فذكره. ليس فيه (عبد الله بن عمرو، ولا عبد الله بن المسيب) .","vol":"5","page":333},{"text":"٣٤٣٣ - (س) أم هشام بنت حارثة بن النعمان - ﵂ -: قالت: «ما أخذتُ ﴿ق. وَالقُرْآنِ المَجِيدِ﴾ إلا من فَمِ رسول الله - ﷺ- كان يُصلِّي بها في الصبح» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٥٧ في الافتتاح، باب القراءة في الصبح بـ ﴿ق﴾، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٦٣) قال: حدثنا الحكم بن موسى (قال عبد الله بن أحمد: وسمعته أنا من الحكم) . والنسائي (٢/١٥٧) وفي الكبرى (٩٣١) قال: أخبرنا عمران بن يزيد.\nكلاهما - الحكم، وعمران - عن عبد الرحمن بن أبي الرجال، عن يحيى بن سعيد، عن عمرة بنت عبد الرحمن، فذكرته.\n- أخرجه مسلم (٣/١٣) قال: حدثني عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا يحيى بن حسان. قال: حدثنا سليمان بن بلال ح وحدثنيه أبو الطاهر. قال: أخبرنا ابن وهب، عن يحيى بن أيوب. وأبو داود (١١٠٢) قال: حدثنا محمود بن خالد. قال: حدثنا مروان. قال: حدثنا سليمان بن بلال. وفي (١١٠٣) قال: حدثنا ابن السرح قال: حدثنا ابن وهب. قال: أخبرني يحيى بن أيوب.\nكلاهما - سليمان بن بلال، ويحيى بن أيوب - عن يحيى بن سعيد، عن عمرة بنت عبد الرحمن، عن أخت لعمرة. قالت: أخذت ﴿ق والقرآن المجيد﴾ من في رسول الله - ﷺ - يوم الجمعة وهو يقرأ بها على المنبر في كل جمعة.","vol":"5","page":334},{"text":"٣٤٣٤ - (م) جابر بن سمرة - ﵁ - «أن رسول الله - ﷺ- كان يقرأ في الفجر بـ ﴿ق. والقُرْآنِ المَجِيدِ﴾ ونحوها، وكانت صلاتُه ⦗٣٣٥⦘ إلى تَخْفيف» . أخرجه مسلم (١) .\n_________\n(١) رقم (٤٥٨) في الصلاة، باب القراءة في الصبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٩٠) قال: حدثنا أبو كامل. وفي (٥/١٠٢) قال: حدثنا يحيى بن آدم. ومسلم (٢/٤٠) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن رافع، قالا: حدثنا يحيى بن آدم. كلاهما (أبو كامل، ويحيى) قالا: حدثنا زهير.\n٢- وأخرجه أحمد (٥/٩١ و١٠٥) قال: حدثنا حسين بن علي. وفي (٥/١٠٣) قال: حدثنا عبد الرحمن بن مهدي. ومسلم (٢/٤٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حسين بن علي. وابن خزيمة (٥٢٦) قال: حدثنا أبو موسى محمد المثنى. ثلاثتهم - حسين، وعبد الرحمن، وابن المثنى - عن زائدة.\nكلاهما - زهير، وزائدة - عن سماك، فذكره.","vol":"5","page":334},{"text":"٣٤٣٥ - (م ت س) قطبة بن مالك - ﵁ - قال: «صلَّيتُ وصلى بنا رسول الله - ﷺ-، فقرأ ﴿ق. وَالقُرآنِ المَجِيدِ﴾ حتى قرأ ﴿والنَّخْلَ بَاسِقَاتٍ﴾ [ق: ١٠] قال: فجعَلْتُ أُرَدِّدُها، ولا أدْرِي ما قال - وفي رواية: أَنه صلى مع النبيِّ - ﷺ- الصبحَ، فقرأَ في أول ركعة ﴿والنَّخْلَ باسِقَاتٍ لَها طَلْعٌ نَضِيدٌ﴾ وربما قال: ﴿ق﴾» أخرجه مسلم، وأخرج الترمذي الثانية.\nوفي رواية النسائي «صلَّيت مع النبيِّ - ﷺ- الصبح، فقرأ في إحدى الركعتين ﴿والنَّخْلَ باسِقاتٍ﴾ - قال شعبة: فلقيتُه في السوق في الزِّحام، فقال: ﴿ق﴾» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (باسقات): الباسق: العالي المرتفع في علوه.\n_________\n(١) رواه مسلم رقم (٤٥٧) في الصلاة، باب القراءة في الصبح، والترمذي رقم (٣٠٦) في الصلاة، باب ما جاء في القراءة في صلاة الصبح، والنسائي ٢ / ١٥٧ في الافتتاح، باب القراءة في الصبح بـ ﴿ق﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٢٥) قال: حدثنا سفيان. وأحمد (٤/٣٢٢) قال: حدثنا يعلى، قال: حدثنا مسعر. والدارمي (١٣٠١) قال: أخبرنا أبو الوليد، قال حدثنا شعبة. وفي (١٣٠٢) قال: أخبرنا قبيصة، قال: حدثنا سفيان. والبخارث في خلق أفعال العباد (٣٨) قال: حدثنا محمد بن يوسف، قال: حدثنا إسرائيل. ومسلم (٢/٣٩ و٤٠) قال: حدثني أبو كامل الجحدري فضيل بن حسين، قال: حدثنا أبو عوانة (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا شريك وابن عيينة. ح وحدثني زهير بن حرب، قال: حدثنا ابن عيينة (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وابن ماجة (٨١٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شريك وسفيان بن عيينة. والترمذي (٣٠٦) قال: حدثنا هناد، قال: حدثنا وكيع، عن مسعر وسفيان. والنسائي (٢/١٥٧) . وفي الكبرى (٩٣٢) قال: أخبرنا إسماعيل بن مسعود، ومحمد بن عبد الأعلى. قالا: حدثنا خالد، عن شعبة. وابن خزيمة (٥٢٧ و١٥٩١) قال: حدثنا أحمد بن عبدة، قال: حدثنا سفيان بن عيينة. ح وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة. وفي ١٥٩١ قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان.\nسبعتهم (سفيان بن عيينة، ومسعر، وشعبة، وسفيان الثوري، وإسرائيل، وأبو عوانة، وشريك) عن زياد بن علاقة، فذكره.","vol":"5","page":335},{"text":"٣٤٣٦ - (م د ت س) عبد الله بن عباس - ﵄ -: «أن النبيَّ -ﷺ- كان يقرأ في صلاة الفجر يوم الجمعة ﴿آلم. تَنزيلُ﴾ السجدة و﴿هَلْ أَتَى على الإِنْسَانِ حِينٌ مِنَ الدَّهرِ﴾ وأن النبيَّ - ﷺ- كان يقرأ في صلاة الجمعة: سورة الجمعة، والمنافقين» . أخرجه مسلم وأبو داود والنسائي. ⦗٣٣٦⦘ وأخرجه الترمذي إلى قوله: ﴿حِينٌ مِنَ الدَّهرِ﴾ (١) .\n_________\n(١) رواه مسلم رقم (٨٧٩) في الجمعة، باب ما يقرأ في يوم الجمعة، وأبو داود رقم (١٠٧٤) في الصلاة، باب ما يقرأ في صلاة الصبح يوم الجمعة، والترمذي رقم (٥٢٠) في الصلاة، باب ما جاء ما يقرأ به في صلاة الصبح يوم الجمعة، والنسائي ٣ / ١١١ في الجمعة، باب القراءة في صلاة الجمعة بسورة الجمعة والمنافقين، وفي الافتتاح، باب القراءة في الصبح يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٢٦) (١٩٩٣) قال: حدثنا يحيى، عن شعبة، قال: حدثني مخول. وفي (١/٣٢٨) (٣٠٤٠) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن مخول بن راشد. وفي (١/٣٤٠) (٣١٦٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن مخول. وفي (١/٣٥٤) (٣٣٢٦) قال: حدثنا يحيى بن آدم، قال: حدثنا إسرائيل، عن أبي إسحاق. ومسلم (٣/١٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان، عن سفيان، عن محول بن راشد. (ح) وحدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا أبوكريب قال حدثنا وكيع كلاهما - عن سفيان عن مخول (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن مخول. وأبو داود (١٠٧٤) قال: حدثنا مسدد، قال: حدثنا أبو عوانة، عن مخول بن راشد. وفي (١٠٧٥) قال: حدثنا مسدد، قال: حدثنا يحيى، عن شعبة، عن مخول. وابن ماجه (٨٢١) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا وكيع، وعبد الرحمن بن مهدي، قالا: حدثنا سفيان، عن مخول. والترمذي (٥٢٠) قال: حدثنا علي بن حجر، قال: أخبرنا شريك، عن مخول بن راشد. والنسائي (٢/١٥٩) وفي الكبرى (٩٣٨) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة (ح) وأخبرنا علي بن حجر، قال: أنبأنا شريك، عن المخول بن راشد. وفي (٣/١١١)، وفي الكبرى (١٦٦٢) قال: أخبرنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خلد بن الحارث، قال: حدثنا شعبة، قال: أخبرني مخول. وابن خزيمة (٥٣٣) قال: حدثنا علي بن حجر السعدي، عن مرة، قال: أخبرنا شريك، عن مخول بن راشد. (ح) وحدثنا بندار، قال: حدثنا محمد، عن شعبة، عن مخول. (ح) وحدثنا الصنعاني، قال: حدثنا خالد (يعني ابن الحارث)، قال: أخبرنا شعبة، قال: أخبرني مخول. كلاهما - مخول، وأبو إسحاق - عن مسلم البطين.\n٢- وأخرجه أحمد (١/٢٧٢) (٢٤٥٧) قال: حدثنا حسين. وفي (١/٣٠٧) (٢٨٠٠) و(١/٣١٦) (٢٩٠٨) قال: حدثنا أسود بن عامر. كلاهما - حسين وأسود - قالا: حدثنا شريك، عن أبي إسحاق.\n٣- وأخرجه أحمد (١/٣٣٤) (٣٠٩٦) قال: حدثنا عبد الصمد، وعفان. وفي (١/٣٦١) (٣٤٠٤) قال: حدثنا بهز. ثلاثتهم - عبد الصمد، وعفان، وبهز - قالوا: حدثنا همام، عن قتادة، عن عزرة.\n٤- وأخرجه أحمد (١/٣٣٤) (٣٠٩٧) قال: حدثنا أسود بن عامر، قال: أخبرنا بكير بن أبي السميط، قال: قال قتادة.\n٥- وأخرجه ابن خزيمة (٥٣٣) قال: حدثنا الفضل بن يعقوب الرخامي، بخبر غريب غريب، قال: حدثنا أسد بن موسى، قال: حدثنا حماد بن سلمة، عن أيوب.\nخمستهم - مسلم، وأبو إسحاق، وعزرة، وقتادة، وأيوب - عن سعيد بن جبير، فذكره.\n- وأخرجه أحمد (١/٣٦١) (٣٤٠٤) قال: حدثنا عبد الصمد، قال: حدثنا همام، قال: حدثنا قتادة، عن صاحب له، عن سعيد بن جبير، فذكره.","vol":"5","page":335},{"text":"٣٤٣٧ - (خ م س) أبو هريرة - ﵁ - مثله في صلاة الفجر ولم يذكر صلاة الجمعة. أخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) رواه البخاري ٢ / ٣١٤ في الجمعة، باب ما يقرأ في صلاة الفجر يوم الجمعة، وفي سجود القرآن، باب سجدة تنزيل السجدة، ومسلم رقم (٨٨٠) في الجمعة، باب ما يقرأ في يوم الجمعة، والنسائي ٢ / ١٥٩ في الافتتاح، باب القراءة في الصبح يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.\n١- أخرجه أحمد (٢/٣٤٠) قال: حدثنا يحيى. وفي (٢/٤٧٢) قال: حدثنا وكيع وعبد الرحمن. والدارمي (١٥٥٠) قال: أخبرنا محمد بن يوسف. والبخاري (٢/٥) قال: حدثنا أبو نعيم. وفي (٢/٥٠) قال: حدثنا محمد بن يوسف. ومسلم (٣/١٦) قال: حدثني زهير بن حرب. قال: حدثنا وكيع. والنسائي (٢/١٥٩) وفي الكبرى (٩٣٧) قال: أخبرنا محمد بن بشار قال: حدثنا يحيى بن سعيد. ح وأنبأنا عمرو بن علي. قال: حدثنا عبد الرحمن.\nخمستهم - يحيى بن سعيد، ووكيع، وعبد الرحمن بن مهدي، ومحمد بن يوسف، وأبو نعيم - عن سفيان.\n٢- وأخرجه مسلم (٣/١٦) قال: حدثني أبو الطاهر. وابن ماجة (٨٢٣) قال: حدثنا حرملة بن يحيى. كلاهما - أبو الطاهر وحرملة - عن عبد الله بن وهب، عن إبراهيم بن سعد.\nكلاهما - سفيان، وإبراهيم بن سعد - عن سعد بن إبراهيم، عن عبد الرحمن الأعرج، فذكره.","vol":"5","page":336},{"text":"٣٤٣٨ - (ط) عروة بن الزبير - ﵄ -: «أن أبا بكر الصِّديق صلى الصُّبح، فقرأَ فيها بسورة البقرة في الركعتين كلتيهما» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٨٢ في الصلاة، باب القراءة في الصبح، وإسناده منقطع، لأن عروة لم يدرك أبا بكر، ولكن ورد في \" مصنف عبد الرزاق \" وصححه الحافظ في \" الفتح \" عن أبي بكر الصديق ﵁ أنه أم الصحابة في صلاة الصبح بسورة البقرة، فقرأها في الركعتين، قال الحافظ: وروى الدارقطني بإسناد قوي عن ابن عباس أنه قرأ الفاتحة وآية من البقرة في كل ركعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٢٤٧) عن هشام بن عروة عن أبيه أن أبا بكر الصديق فذكره. قال الزرقاني: «هذا منقطع لأن عروة ولد في أوائل خلافة عثمان، لكنه ورد عن أنس وغيره، فلعل عروة حمله عن أنس أو غيره» .","vol":"5","page":336},{"text":"٣٤٣٩ - (ط) الفرافصة بن عمير الحنفي (١) قال: ما أخذتُ سورة «يوسف» إلا من قراءة عثمان بن عفانَ إياها في الصبح، من كثرة ما كان يُرَدِّدُها. أخرجه الموطأ (٢) .\n_________\n(١) في المطبوع: الفرافصة بن حمير، وهو تحريف، والحنفي نسبة إلى بني حنيفة، قبيلة من العرب، المدني، وثقه ابن حبان والعجلي وقد وافق اسمه اسم والد زوجة عثمان بن عفان التي كانت عنده حين قتل، واسمها نائلة بنت الفرافصة بن الأحوص بن عمرو بن ثعلبة.\n(٢) ١ / ٨٢ في الصلاة، باب القراءة في الصبح، والفرافصة بن عمير الحنفي لم يوثقه غير ابن حبان والعجلي، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (١/٢٤٨) عن يحيى بن سعيد، وربيعة بن أبي عبد الرحمن عن القاسم بن محمد أن الفرافصة بن عمير الحنفي. فذكره.","vol":"5","page":336},{"text":"٣٤٤٠ - (خ) عبد الله بن مسعود - ﵁ - قرأ في الأولى من الصُّبح بأربعين آية من «الأنفال»، وفي الثانية بسورة من المفصَّل. أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري تعليقًا ٢ / ٢١٢ في صفة الصلاة، باب الجمع بين السورتين في ركعة والقراءة بالخواتيم وبسورة قبل سورة وبأول سورة، قال الحافظ في \" الفتح \": وصله عبد الرزاق بلفظه من رواية عبد الرحمن بن يزيد النخعي، وأخرجه هو وسعيد بن منصور من وجه آخر عن عبد الرزاق بلفظ: فافتتح (الأنفال) حتى بلغ ﴿ونعم النصير﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٢/٢٩٨) في صفة الصلاة، باب الجمع بين السورتين في ركعة والقراءة بالخواتيم وبسورة قبل سورة وبأول سورة، قال الحافظ في الفتح: وصله عبد الرزاق بلفظه من رواية عبد الرحمن بن يزيد النخعي وأخرجه هو وسعيد بن منصور من وجه آخر عن عبد الرزاق بلفظ فافتتح (الأنفال) حتى بلغ ﴿ونعم النصير﴾ .","vol":"5","page":337},{"text":"٣٤٤١ - (ط) عامر بن ربيعة (١) قال: صلينا وراء عمر بن الخطاب الصُّبح، فقرأ فيها بسورة «يوسف»، وسورة «الحج»، قراءة بطِيئة، قيل له: إذًا لقد كان يقوم حين يَطْلُعُ الفجر؟ قال: «أجل» أخرجه الموطأ (٢) .\n_________\n(١) في نسخ الموطأ المطبوعة: عبد الله بن عامر بن ربيعة.\n(٢) ١ / ٨٢ في الصلاة، باب القراءة في الصبح، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (١/٢٤٧) عن هشام بن عروة عن أبيه أنه سمع عبد الله بن عامر بن ربيعة يقول. فذكره.\nقال الزرقاني: زيادة في الإسناد خالف فيها مالك أصحاب هشام أبا أسامة ووكيعا وحاتما فقالوا عن هشام: أخبرني عبد الله بن عامر، ولم يقولوا عن أبيه. قاله مسلم.","vol":"5","page":337},{"text":"٣٤٤٢ - (ط) عبد الله بن عمر - ﵄ -: «كان يقرأُ في الصُّبح في السَّفَر بالعَشْرِ السُّورِ الأُولِ من المفصَّل: في كل ركعة بأُمِّ القرآن وسورة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٨٢ في الصلاة، باب القراءة في الصبح، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (١/٢٤٨) عن نافع أن عبد الله بن عمر، فذكره.","vol":"5","page":337},{"text":"٣٤٤٣ - (خ) (عمر بن الخطاب - ﵁ - «قرأ في الركعة الأولى من الصبح مائة وعشرين آية من «البقرة»، وفي الثانية بسورة من المثاني» . أخرجه ... (١) .\n_________\n(١) في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وذكره البخاري تعليقًا ٢ / ٢١٢ في الأذان، باب الجمع بين السورتين في ركعة، قال الحافظ في \" الفتح \": وصلة ابن أبي شيبة من طريق أبي رافع، قال: كان عمر يقرأ في الصبح بمائة من البقرة ويتبعها بسورة من المثاني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا (٢/٢٩٨) في الأذان باب الجمع بين السورتين في ركعة قال الحافظ في الفتح: وصله أن أبي شيبة من طريق أبي راقع قال: كان عمر يقرأ في الصبح بمائة من البقرة ويتبعها بسورة من المثاني.","vol":"5","page":337},{"text":"٣٤٤٤ - (خ) الأحنف بن قيس قرأ في الأولى بـ «الكهف» وفي الثانية ⦗٣٣٨⦘ بـ «يوسف» - أو يونس - وذكر أنه صلى مع عمر الصبح بهما أخرجه (١) .\n_________\n(١) في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وذكره البخاري تعليقًا ٢ / ٢١٢ في الأذان، باب الجمع بين السورتين في ركعة، قال الحافظ في \" الفتح \": وصله جعفر الفريابي في كتاب الصلاة له من طريق عبد الله بن شقيق قال: صلى بنا الأحنف ... فذكره وقال في الثانية: يونس، ولم يشك، قال: وزعم أنه صلى خلف عمر كذلك، ومن هذا الوجه أخرجه أبو نعيم في \" المستخرج \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا (٢/٢٩٨) في الأذان باب الجمع بين السورتين في ركعة قال الحافظ في الفتح: وصله جعفر الفريابي في كتاب الصلاة له من طريق عبد الله بن شقيق قال: صلى بنا الأحنف ... فذكره. وقال في الثانية يونس ولم يشك، قال: وزعم أنه صلى خلف عمر كذلك. ومن هذا الوجه أخرجه أبو نعيم في المستخرج.","vol":"5","page":337},{"text":"٣٤٤٥ - (د) معاذ بن عبد الله الجهني «أن رجلًا من جهَيْنةَ أخبره أنه سمع رسولَ الله - ﷺ- قرأ في الصبح ﴿إِذا زُلزِلَتْ﴾ في الركعتين كلتيهما، فلا أدري أنَسِيَ، أم قرَأ ذلك عمدًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٨١٦) في الصلاة، باب الرجل يعيد سورة واحدة في الركعتين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٨١٦) حدثنا أحمد بن صالح ثنا ابن وهب أخبرني عمرو عن ابن أبي هلال عن معاذ بن عبد الله الجهني أن رجلا من جهينه أخبره، فذكره.","vol":"5","page":338},{"text":"<span data-type=\"title\" id=toc-678>صلاة الظهر والعصر</span>\n٣٤٤٦ - (خ م د س) أبو قتادة - ﵁ - «أن النبيَّ - ﷺ- كان يقرأ في الظهر في الأُولَيَيْنِ: بأُمِّ الكتاب وسورتين، وفي الركعتين الأُخرَييْنِ بأمِّ الكتاب، ويُسمِعُنَا الآية أحيانًا، ويطِيلُ في الركعة الأولى ما لا يطيل في الركعة الثانية، وهكذا في العصر، وهكذا في الصبح» . وفي رواية «كذلك» هذه رواية البخاري ومسلم.\nوفي رواية أبي داود، والنسائي قال: «كان النبيُّ - ﷺ- يُصَلِّي بنا، فيقرأ في الظهر والعصر في الركعتين الأوُليين بفاتحة الكتاب وسورتين، ويسمعنا الآيةَ أحيانًا وكان يُطَوِّلُ الركعة الأولى من الظهر ويُقَصِّرُ الثانية، وكذلك في الصُّبح» . ولم يذكر مُسِّدد «فاتحة ⦗٣٣٩⦘ الكتاب وسورة» وفي أخرى لأبي داود ببعض هذا، وزاد في الأُخريين بفاتحة الكتاب، قال: «وكان يُطَوِّل في الركعة الأولى ما لا يطوِّل في الثانية، وهكذا في صلاة العصر، وهكذا في صلاة الغداة» .\nزاد في رواية: «فظننا أنه يريد بذلك: أن يُدْرِك الناسُ الركعة الأولى» وفي أُخرى للنسائي قال: «كان رسولُ الله - ﷺ- يُصلِّي بنا الظهر، فيقرأُ في الركعتين الأوليين، يُسْمِعُنا الآية كذلك، وكان يُطِيل الركعة [الأولى] في صلاة الظهر، والركعة الأولى يعني: في الصُّبح» (١) .\n_________\n(١) رواه البخاري ٢ / ٢١٦ في صفة الصلاة، باب يقرأ في الأخريين بفاتحة الكتاب، وباب القراءة في العصر، وباب إذا سمع الإمام الآية، وباب يطول في الركعة الأولى، ومسلم رقم (٤٥١) في الصلاة، باب القراءة في الظهر والعصر، وأبو داود رقم (٧٩٨) و(٧٩٩) و(٨٠٠) في الصلاة، باب ما جاء في القراءة في الظهر، والنسائي ٢ / ١٦٤ و١٦٥ في الافتتاح، باب تطويل القيام في الركعة الأولى من صلاة الظهر، وباب إسماع الإمام الآية في الظهر، وباب تقصير القيام في الركعة الثانية من الظهر، وباب القراءة في الركعتين الأوليين من صلاة الظهر، وباب القراءة في الركعتين الأوليين من العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٩٥ و٣٠١) قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا هشام الدستوائي. وفي (٥/٢٩٧ و٣١٠) قال: حدثنا وكيع. قال: حدثنا علي بن المبارك. وفي (٥/٣٠٠) قال: حدثنا يونس. قال: حدثنا أبان. وفي (٥/٣٠٥) حدثنا مخلد بن يزيد الحراني. قال: حدثنا الأوزاعي. وفي (٥/٣٠٥) قال: حدثنا سويد بن عمرو الكلبي. قال: حدثنا أبان بن يزيد العطار. وفي (٥/٣٠٥) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. وفي (٥/٣٠٧) قال: حدثنا عفان. قال: حدثنا همام. وفي (٥/٣٠٨) قال: حدثنا يزيد بن هارون. قال: أخبرنا همام بن يحيى وأبان بن يزيد. وفي (٥/٣٠٩) قال: حدثنا أبو سعيد. قال: حدثنا حرب، يعني ابن شداد. وفي (٥/٣١١) قال: حدثنا محمد بن أبي عدي، عن الحجاج، يعني ابن أبي عثمان الصواف. وفي (٥/٣١١) قال: حدثنا الضحاك بن مخلد، عن الأوزاعي. وعبد بن حميد (١٩٨) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والدارمي (١٢٩٥) قال: أخبرنا أبو المغيرة. قال: حدثنا الأوزاعي. وفي (١٢٩٦) قال: أخبرنا أبو عاصم، عن الأوزاعي. وفي (١٢٩٧) قال: أخبرنا يزيد بن هارون. قال: أخبرنا همام. والبخاري (١/١٩٣) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. وفي (١/١٩٣) قال: حدثنا المكي بن إبراهيم، عن هشام. وفي (١/١٩٧) . وفي جزء القراءة (٢٣٩ و٢٨٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا همام. وفي (١/١٩٧) قال: حدثنا محمد بن يوسف. قال: حدثنا الأوزاعي. وفي (١/١٩٨) قال: حدثنا أبو نعيم. قال: حدثنا هشام. وفي جزء القراءة خلف الإمام (٢٣٨) قال: حدثنا (.....) - كذا - قال: حدثنا أبان بن يزيد وهمام بن يحيى. وفي (٢٨٦) قال: حدثنا أبو عاصم، عن الأوزاعي. ومسلم (٢/٣٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد ابن هارون. قال: أخبرنا همام وأبان بن يزيد. وأبو داود (٧٩٨) قال: حدثنا مسدد. قال: حدثنا يحيى، عن هشام بن أبي عبد الله. وفي (٧٩٩) قال: حدثنا الحسن بن علي. قال: حدثنا يزيد بن هارون. قال: أخبرنا همام وأبان بن يزيد العطار. وفي (٨٠٠) قال: حدثنا الحسن بن علي. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وابن ماجه (٨٢٩) قال: حدثنا بشر بن هلال الصواف. قال: حدثنا يزيد بن زريع. قال: حدثنا هشام الدستوائي. والنسائي (٢/١٦٤) . وفي الكبرى (٩٥٦) قال: أخبرنا يحيى بن درست البصري. قال: حدثنا أبو إسماعيل، وأبو إسماعيل: إبراهيم بن عبد الملك بصري. وفي (٢/١٦٤) . وفي الكبرى (٩٥٧) قال: أخبرنا عمران بن يزيد بن خالد بن مسلم، يعرف بابن أبي جميل الدمشقي. قال: حدثنا إسماعيل بن عبد الله بن سماعة. قال: حدثنا الأوزاعي. وفي (٢/١٦٥) وفي الكبرى (٩٥٨) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا معاذ بن هشام. قال: حدثني أبي. وفي (٢/١٦٥) قال: أخبرنا محمد بن المثنى. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا أبان بن يزيد. وابن خزيمة (٥٠٣) قال: حدثنا يعقوب بن إبراهيم الدورقي، ومحمد بن رافع. قالا: حدثنا يزيد بن هارون. قال: أخبرنا همام وأبان بن يزيد. وفي (٥٠٤) قال: حدثنا محمد بن ميمون المكي. (قال: حدثنا الوليد بن مسلم قال: حدثنا الأوزاعي) . وفي (٥٠٧) قال: حدثنا علي بن سهل الرملي. قال: حدثنا الوليد، يعني ابن مسلم. قال: حدثني أبو عمرو، وهو الأوزاعي. (ح) وحدثنا بحر بن نصر الخولاني. قال: حدثنا بشر بن بكر. قال: حدثنا الأوزاعي. وفي (١٥٨٠) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو خالد. قال: أخبرنا سفيان، عن معمر. وفي (١٥٨٨) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى. قال: حدثنا هشام.\nعشرتهم (هشام بن أبي عبد الله الدستوائي، وعلي بن المبارك، وأبان بن يزيد، والأوزاعي، وهمام بن يحيى، وحرب بن شداد، والحجاج الصواف، ومعمر، وشيبان، وأبو إسماعيل القناد - عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة. فذكره.\n- وأخرجه أحمد (٤/٣٨٣) ومسلم (٢/٣٧) قال: حدثنا محمد بن المثنى العنزي. وأبو داود (٧٩٨) قال: حدثنا ابن المثنى. وابن ماجة (٨١٩) قال: حدثنا أبو بشر بكر بن خلف. والنسائي (٢/١٦٦) . وفي الكبرى (٩٦٠) قال: أخبرنا قتيبة.\nأربعتهم - أحمد بن حنبل، ومحمد بن المثنى، وبكر بن خلف، وقتيبة - عن محمد بن أبي عدي، عن حجاج الصواف، عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة وأبي سلمة، عن أبي قتادة، نحوه.","vol":"5","page":338},{"text":"٣٤٤٧ - (خ د) عبد الله بن سخبرة - ﵁ - قال: «سأَلنا خَبَّابًا: أكان رسولُ الله - ﷺ- يقرأ في الظهر والعصر؟ قال: نعم، قلت: بأي شيء كنتم تعرفون قراءَته؟ قال: باضطراب لِحْيتِهِ» . أخرجه البخاري وأبو داود (١) .\n_________\n(١) رواه البخاري ٢ / ٢٠٤ في صفة الصلاة، باب القراءة في الظهر، وباب رفع البصر إلى الإمام في الصلاة، وباب القراءة في العصر، وباب من خافت القراءة في الظهر والعصر، وأبو داود رقم (٨٠١) في الصلاة، باب ما جاء في القراءة في الظهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (١٥٦) . وابن خزيمة (٥٠٥) قال: حدثنا عبد الجبار بن العلاء (ح) وحدثنا أحمد بن عبدة، وسعيد بن عبد الرحمن المخزومي. أربعتهم - الحميدي، وعبد الجبار، وابن عبدة، والمخزومي - قالوا حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٥/١٠٩ و١١٠) . وابن خزيمة (٥٠٦) قال: حدثنا بشر بن خالد العسكري. كلاهما - أحمد، وبشر بن خالد. قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\n٣- وأخرجه أحمد (٥/١٠٩) . وابن ماجة (٨٢٦) قال: حدثنا علي بن محمد. وابن خزيمة (٥٠٦) قال: حدثنا يعقوب الدورقي، وسلم بن جنادة. أربعتهم - أحمد، وعلي، والدورقي، وسلم - قالوا: حدثنا وكيع.\n٤- وأخرجه أحمد (٥/١٠٩) قال: حدثنا عبد الرحمن. والبخاري (١/١٩٣) قال: حدثنا محمد بن يوسف. كلاهما - عبد الرحمن، وابن يوسف - قالا: حدثنا سفيان (الثوري) .\n٥- وأخرجه أحمد (٥/١١٠ و١١٢)، (٦/٣٩٥) . والنسائي في الكبرى «تحفة الأشراف» (٣٥١٧) عن هناد بن السري. وابن خزيمة (٥٠٥) قال: حدثنا يعقوب بن إبراهيم الدورقي. ثلاثتهم (أحمد، وهناد، والدورقي) عن أبي معاوية.\n٦- وأخرجه أحمد (٥/١١٠) قال: حدثنا ابن نمير.\n٧- وأخرجه البخاري (١/١٩٠) قال: حدثنا موسى. وأبو داود (٨٠١) قال: حدثنا مسدد. كلاهما - موسى، ومسدد - قالا: حدثنا عبد الواحد بن زياد.\n٨- وأخرجه البخاري (١/١٩٣) . وفي جزء القراءة خلف الإمام (٢٩٥) قال: حدثنا عمر بن حفص،. قال: حدثنا أبي.\n٩- وأخرجه البخاري (١/١٩٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير.\n١٠- وأخرجه ابن خزيمة (٥٠٥) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة.\nعشرتهم - ابن عيينة، وشعبة، ووكيع، والثوري، وأبو معاوية، وابن نمير، وعبد الواحد، وحفص، وجرير، وأبو أسامة - عن الأعمش، عن عمارة عن عمير، عن أبي معمر، فذكره.","vol":"5","page":339},{"text":"٣٤٤٨ - (د) عبد الله بن عباس قال: «لا أدري أكان رسول الله - ﷺ- يقرأ في الظهر والعصر، أم لا؟» أخرجه أبو داود (١) .\n_________\n(١) رقم (٨٠٩) في الصلاة، باب قدر القراءة في صلاة الظهر والعصر، ورواه أيضًا أحمد في \" المسند \" رقم (٢٢٤٦)، (٢٣٣٢)، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٤٩) (٢٢٤٦) قال: حدثنا سريج بن النعمان، قال: حدثنا هشيم. وفي (١/٢٥٧) (٢٣٣٢) قال: حدثنا عثمان، قال: حدثنا جرير. وأبو داود (٨٠٩) قال: حدثنا زياد بن أيوب، قال: حدثنا هشيم.\nكلاهما - هشيم، وجرير - عن حصين بن عبد الرحمن، عن عكرمة، فذكره.","vol":"5","page":340},{"text":"٣٤٤٩ - (د س) عبد الله بن عبيد الله بن أبي مليكة قال: «دخلتُ على ابن عباس في شباب من بني هشام، فقلنا لشابّ مِنا: سَلْ ابنَ عباس: أكان رسولُ الله - ﷺ- يقرأ في الظهر والعصر؟ فقال: لا، لا. فقيل له: فلعلَّه كان يقرأُ في نفسه؟ فقال: خَمْشًا، هذه شر من الأولى، كان عبدًا مأمورًا، بلَّغ ما أُرسل به، وما اختَصَّنا دون الناس بشيء، إلا بثلاثِ خصال: أُمَرنا أن نُسْبِغ الوضوءَ، وأن لا نأكل الصدقة، وأن لا نُنْزِي الحمار على الفرس» . أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَمْشًا): دعاء عليه بأن يُخْمَش وجهه أو جلده، كما يقال: جَدْعًا وصَلْبًا.\n(نُنْزِي): نزا الحمار على الأتان: إذا علا عليها، وأنزيته أنا.\n_________\n(١) رواه أبو داود رقم (٨٠٨) في الصلاة، باب قدر القراءة في صلاة الظهر والعصر، والنسائي ٦ / ٢٢٤ و٢٢٥ في الخيل، باب التشديد في حمل الحمير على الخيل، ورواه أيضًا أحمد في \" المسند \" رقم (٢٢٣٨)، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي كان رسول الله عبدا مأمورا ما اختصنا دون الناس بشيء إلا بثلاث، ولم يذكر أول الحديث. وفي حديث يحيى بن حبيب بن عربي (النسائي) وأحمد بن عبده (ابن ماجة) أمرنا بإسباغ الوضوء - حسب. وأبو داود في الصلاة (١٣٢:٤) عن مسدد عن عبد الوارث عن أبي جهضم موسى بن سالم عنه به. والترمذي في الجهاد (٤٩) عن أبي كريب عن إسماعيل بن إبراهيم عن أبي جهضم به. وقال: حسن صحيح. وقد روى الثوري عن أبي جهضم هذا فقال: عن عبيد الله بن عبد الله، وسمعت محمد يقول حديث الثوري غير محفوظ - وهم فيه الثوري. والنسائي في الخيل (١٠:٢) عن حميد بن مسعدة - وفي الطهارة (١٠٦:١) عن يحيى بن حبيب بن عربي - وابن ماجه في الطهارة (٤٩:١) عن أحمد بن عبدة الضبي ثلاثتهم عن حماد بن زيد عن أبي جهضم به إلا أن في حديث أحمد بن عبدة - موسى بن جهضم أبو جهضم- وهو وهم راجع تحفة الأشراف (٥/٤٢) .","vol":"5","page":340},{"text":"٣٤٥٠ - (خ م د س) جابر بن سمرة - ﵁ - قال: «قال ⦗٣٤١⦘ عمر لسعد: قد شَكوْكَ في كلِّ شيء، حتى في الصلاة. قال: أمَّا أنا فأمُدُّ في الأُولَيْين، وأَحْذِف في الأُخريَيْن، ولا آلُو ما اقتديتُ به من صلاة رسولِ الله - ﷺ-، قال: صدقتَ، ذلك الظَّن بك - أَو ظَنِّي بك -» أخرجه البخاري ومسلم وأبو داود والنسائي.\nوفي أخرى له، قال: «وقع ناس من أهل الكوفة في سعد عند عمرَ فقالوا: والله ما يحسنُ الصلاةَ، فقال: أمَّا أنا فأصَلي بهم صلاةَ رسولِ الله - ﷺ-، لا أَخرِمُ منها: أركُدُ في الأُوليين، وأحذِف في الأُخريين، قال: ذلك الظنُّ بك» . وقد أخرجه البخاري بأطول من هذا، وهو مذكور في مناقب سعد بن أبي وقاص في «كتاب الفضائل» من حرف الفاء (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا آلُو): يقال: ما آليت في هذا الأمر، وما آلوا: أي ما قصرت وما أُقصِّر.\n(أرْكُدُ): بمعنى: أثبت وأدوم وأسكن.\n(لا أخرِمُ): يقال: ما خرمت من فعل فلان شيئًا، أي: ما تركت.\n_________\n(١) رواه البخاري ٢ / ٢٠٨ في صفة الصلاة، باب يطول في الأوليين ويحذف الأخريين، وباب القراءة للإمام والمأموم في الصلوات كلها في الحضر والسفر، وباب القراءة في الظهر، ومسلم رقم (٤٥٣) في الصلاة، باب القراءة في الظهر والعصر، وأبو داود رقم (٨٠٣) في الصلاة، باب تخفيف الأخريين، والنسائي ٢ / ١٧٤ في الافتتاح، باب الركود في الركعتين الأوليين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٢) قال: حدثنا سفيان. وفي (٧٣) قال: حدثنا جرير بن عبد الحميد. وأحمد (١/١٧٦) (١٥١٨) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان (الثوري) . وفي (١/١٧٩) (١٥٤٨) قال حدثنا سفيان (ابن عيينة) . وفي (١/١٨٠) (١٥٥٧) قال: حدثنا جرير بن عبد الحميد. والبخاري (١/١٩٢) قال: حدثنا موسى، قال: حدثنا أبو عوانة. وفي (١/هامش ١٩٣) قال: حدثنا أبو النعمان، قال: حدثنا أبو عوانة. ومسلم (٢/٣٨) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم. (ح) وحدثنا قتيبة بن سعيد، وإسحاق بن إبراهيم، عن جرير، والنسائي (٢/١٧٤)، وفي الكبرى (٩٨٥) قال: أخبرنا حماد بن إسماعيل بن إبراهيم بن علية أبو الحسن، قال: حدثنا أبي، عن داود الطائي. وابن خزيمة (٥٠٨) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا هشيم. (ح) وحدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان بن عيينة. ستتهم - ابن عيينة، وجرير، والثوري، وأبو عوانة، وهشيم، وداود الطائي - عن عبد الملك بن عمير.\n٢- وأخرجه أحمد (١/١٧٥) (١٥١٠) قال: حدثنا محمد بن جعفر، (ح) وبهز، وعفان. والبخاري (١/١٩٤) قال: حدثنا سليمان بن حرب. ومسلم (٢/٣٨) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٨٠٣) قال: حدثنا حفص بن عمر. والنسائي (٢/١٤٧)، وفي الكبرى (٩٨٤) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد. سبعتهم - محمد بن جعفر، وبهز، وعفان، وسليمان بن حرب، وابن مهدي، وحفص بن عمر، ويحيى بن سعيد - عن شعبة، عن أبي عون محمد بن عبيد الله.\n٣- وأخرجه مسلم (٢/٣٨) قال: حدثنا أبو كريب، قال: حدثنا ابن بشر، عن مسعر، عن عبد الملك، وأبي عون.\nكلاهما - عبد الملك بن عمير، وأبو عون - عن جابر بن سمرة، فذكره.","vol":"5","page":340},{"text":"٣٤٥١ - (د ت س) جابر بن سمرة - ﵁ - «أن رسولَ الله - ﷺ- كان يقرأُ في الظهر والعصر بـ ﴿السماء ذَاتِ البُرُوج﴾، ﴿والسماء والطارق﴾ ونحوهما من السُّور» أخرجه أبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٨٠٥) في الصلاة، باب قدر القراءة في صلاة الظهر والعصر، والترمذي رقم (٣٠٧) في الصلاة، باب ما جاء في القراءة في الظهر والعصر، والنسائي ٢ / ١٦٦ في الافتتاح، باب القراءة في الأوليين من صلاة العصر، وهو حديث صحيح، صححه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٠٣) قال: حدثنا يزيد بن هارون. وفي (٥/١٠٦) قال: حدثنا بهز. وفي (٥/١٠٨) قال: حدثنا عبد الرحمن، وعفان. والدارمي (١٢٩٤) .قال: أخبرنا أبو الوليد الطيالسي. والبخاري في جزء القراءة (٢٩٦) وسقط شيخه من المطبوع الذي روي عن حماد بن سلمة. وأبو داود (٨٠٥) قال: حدثنا موسى بن إسماعيل. والترمذي (٣٠٧) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون. والنسائي (٢/١٦٦) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن.\nستتهم - يزيد، وبهز، وعبد الرحمن، وعفان، وأبو الوليد، وموسى - عن حماد بن سلمة، عن سماك بن حرب، فذكره.","vol":"5","page":342},{"text":"٣٤٥٢ - (م د س) جابر بن سمرة - ﵁ - قال: «كان النبيُّ - ﷺ- يقرأ في الظهر بـ ﴿الليل إذا يغشى﴾ وفي العصر نحوَ ذلك، وفي الصبح أطولَ من ذلك» .\nوفي أخرى «كان يقرأُ في الظهر بـ ﴿سبِّح اسم ربِّك الأعلى﴾ وفي الصبح بأطولَ من ذلك» . أخرجه مسلم وأبو داود، وأخرج النسائي الأولى (١) .\n_________\n(١) رواه مسلم رقم (٤٥٨) و(٤٥٩) و(٤٦٠) في الصلاة، باب القراءة في الصبح، وأبو داود رقم (٨٠٦) في الصلاة، باب قدر القراءة في صلاة الظهر والعصر، والنسائي ٢ / ١٦٦ في الافتتاح، باب القراءة في الركعتين الأوليين من صلاة العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٠١ و١٠٨) قال: حدثنا عبد الرحمن بن مهدي. وفي (٥/٨٦ و٨٨) قال: حدثنا سليمان بن داود. ومسلم (٢/٤٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي. وفي (٢/٤٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو داود الطيالسي. وأبو داود (٨٠٦) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي (٢/١٦٦) قال: أخبرنا إسحاق بن منصور، قال: حدثنا عبد الرحمن. وابن خزيمة (٥١٠) قال: حدثنا يحيى بن حكيم ويعقوب بن إبراهيم الدورقي، قالا: حدثنا أبو داود. ثلاثتهم - عبد الرحمن، وأبو داود، ومعاذ - قالوا حدثنا شعبة عن سماك فذكره.","vol":"5","page":342},{"text":"٣٤٥٣ - (س) البراء بن عازب - ﵁ - قال: «كنا نصلي خلْفَ رسولِ الله - ﷺ- الظهرَ، فنسمع منه الآية بعد الآيات من ﴿لقمان﴾ و﴿الذاريات﴾» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٦٣ في الافتتاح، باب القراءة في الظهر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٨٣٠) قال: حدثنا عقبة بن مكرم. والنسائي (٢/١٦٣) قال: أخبرنا محمد بن إبراهيم بن صدران.\nقالا: - عقبة، وابن صدران - حدثنا سلم بن قتيبة عن هاشم بن البريد عن أبي إسحاق فذكره.","vol":"5","page":342},{"text":"٣٤٥٤ - (س) أنس بن مالك - ﵁ - صلى الظهر، فلما فرغ قال: إني صليتُ مع رسول الله - ﷺ- صلاة الظهر فقرأ بهاتين السورتين: ⦗٣٤٣⦘ بـ ﴿سَبِّحِ اسْمَ رَبِّكَ الأعلى﴾ و﴿هَلْ أَتَاكَ حَدِيثُ الغَاشِيَةِ﴾ أخرجه النسائي (١) .\n_________\n(١) ٢ و١٦٣ و١٦٤ في الافتتاح، باب القراءة في الظهر، وفي سنده أبو بكر بن النضر بن أنس وهو مجهول، ولكن للحديث شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١٦٣) قال: أخبرنا محمد بن شجاع المروذي قال: حدثنا أبو عبيدة الحداد عن عبد الله بن عبيد قال: سمعت أبا بكر بن النضر. فذكره.","vol":"5","page":342},{"text":"٣٤٥٥ - (د) عبد الله بن عمر - ﵄ -: أن النبيَّ - ﷺ- سجد في صلاة ثم قام فركع، فرأَوْا أنه قرأ ﴿تنزيل السجدة﴾ أخرجه أبو داود (١) .\n_________\n(١) رقم (٨٠٧) في الصلاة، باب قدر القراءة في صلاة الظهر والعصر، وفي سنده أمية وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٨٣) (٥٥٥٦) قال: حدثنا يزيد بن هارون. وأبو داود (٨٠٧) قال: حدثنا محمد بن عيسى، قال: حدثنا يزيد بن هارون، وهشيم.\nكلاهما - يزيد بن هارون وهشيم - عن سليمان التيمي، عن أبي مجلز، فذكره.\n- أخرجه أبو داود (٨٠٧) قال: حدثنا محمد بن عيسى، قال: حدثنا معتمر بن سليمان التيمي، عن أمية، عن أبي مجلز، فذكره.","vol":"5","page":343},{"text":"<span data-type=\"title\" id=toc-679>صلاة المغرب</span>\n٣٤٥٦ - (خ م ط د ت س) أم الفضل - ﵂ -: قالت: «سمعتُ النبيَّ - ﷺ- يقرأ في المغرب بـ ﴿المُرْسَلاتِ عُرْفًا﴾ ثم ما صلى لنا بعدها حتى قبضه الله» .\nوفي أخرى «ثم ما صلى بعدُ، حتى قبضه الله ﷿» .\nوفي أخرى قال ابن عباس: «إن أم الفضل سمعتْه يقرأُ ﴿والمرْسلاتِ عُرفًا﴾ فقالت: يا بُنيَّ، لقد ذكرَّ تني بقراءتك هذه السورة، إنها لآخر ما سمعتُ من رسولِ الله - ﷺ- يقرأ بها في المغرب» . أخرجه البخاري ومسلم، وأخرجه الموطأ وأبو داود الرواية الآخرة.\nوفي رواية الترمذي، قالت: خرج إلينا رسولُ الله -ﷺ- وهو عاصِب رأسَه في مرضه، فصلى المغرب، فقرأ بـ ﴿المرسلاتِ عُرفًا﴾ فما صلاها بعدُ حتى لَقي الله، وفي رواية النسائي، قالت: صلى بنا رسولُ الله - ﷺ- في بيته المغربَ، فقرأ ﴿والمرسلاتِ﴾ ما صلى بعدها صلاة، حتى قُبض - ﷺ ⦗٣٤٤⦘ وفي أخرى: «أنها سمعت النبيَّ - ﷺ- يقرأ في المغرب بـ المرسلاتِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُرفًا): بمعنى العُرْف الذي هو نقيض النُّكر، أي: أُرسلن للمعروف والإحسان، وقيل: أراد: أُرسلن متتابعة كتتابع شعر العُرْف.\n_________\n(١) رواه البخاري ٢ / ٢٠٤ في صفة الصلاة، باب القراءة في المغرب، وفي المغازي، باب مرض النبي ﷺ ووفاته، ومسلم رقم (٤٦٢) في الصلاة، باب القراءة في الصبح، والموطأ ١ / ٧٨ في الصلاة، باب القراءة في المغرب والعشاء، وأبو داود رقم (٨١٠) في الصلاة، باب القراءة في المغرب، والترمذي رقم (٣٠٨) في الصلاة، باب القراءة في المغرب، والنسائي ٢ / ١٦٨ في الافتتاح، باب القراءة في المغرب بـ (المرسلات) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ (٧١) والحميدي (٣٣٨) قال: حدثنا سفيان. وأحمد (٦/٣٣٨) قال: حدثنا سفيان بن عيينة وفي (٦/٣٤٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٦/٣٤٠) قال: قرأت على عبد الرحمن بن مهدي: مالك (ح) وحدثنا حماد بن خالد، قال: حدثنا مالك. وعبد بن حميد (١٥٨٥) قال: حدثنا أبو نعيم، قال: حدثنا ابن عيينة. والدارمي (١٢٩٨) قال: أخبرنا عثمان بن عمر، قال: أخبرنا يونس. والبخاري (١/١٩٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٦/١١) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. ومسلم (٢/٤٠) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وفي (٢/٤١) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، قالا: حدثنا سفيان ح وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس (ح) وحدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر ح وحدثنا عمرو الناقد، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. وأبو داود (٨١٠) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٨٣١) قال: حدثنا أبو بكر بن أبي شيبة، وهشام بن عمار، قالا: حدثنا سفيان بن عيينة والترمذي (٣٠٨) قال: حدثنا هناد، قال: حدثنا عبدة بن سليمان، عن محمد بن إسحاق. والنسائي (٢/١٦٨) وفي الكبرى (٩٦٨) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان. وفي الكبرى «تحفة الأشراف» (١٢/١٨٠٥٢) عن محمد بن سلمة، والحارث بن مسكين، كلاهما عن ابن القاسم، عن مالك. وابن خزيمة (٥١٩) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان ح وحدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان (ح) وحدثنا عبد الله بن محمد الزهري، قال: حدثنا سفيان ح وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا سفيان.\nسبعتهم - مالك، وسفيان، ومعمر، ويونس، وعقيل، وصالح، ومحمد بن إسحاق - عن الزهري، عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن عبد الله بن عباس، فذكره.","vol":"5","page":343},{"text":"٣٤٥٧ - (خ د س) مروان بن الحكم قال: «قال لي زيد بن ثابت: مالكَ تقرأ في المغرب بقصار المفصَّل، وقد سمعتُ النبيَّ - ﷺ- يقرأ بطُولى الطُّوليْين؟» . هذه رواية البخاري.\nوزاد أبو داود: قال: قلتُ: وما طُولَى الطُّوليين؟ قال: «الأعراف» .\nقال: وسألت أنا ابنَ أبي مُليكة؟ فقال لي من قِبَلِ نفسه «المائدة» و«الأعراف» .\nوفي رواية النسائي، قال: «ما لي أراك تقرأ في المغرب بقصار السور، وقد رأيتُ رسول الله - ﷺ- يقرأ فيها بأطول الطُّولييْن؟» قلت: يا أبا عبد الله، ما أطول الطولَيين؟ قال: «الأعراف» .\nوفي أخرى له: «أنه قال لمروان: يا أبا عبد الملك، أتقرأُ في المغرب ⦗٣٤٥⦘ بـ ﴿قل هو الله أحد﴾ و﴿إنا أَعطيناك الكوثر﴾؟ قال: نعم، قال فمحلوفُهُ (١) لقد رأَيتُ رسولَ الله - ﷺ- يقرأ فيها بأطول الطُّوليين: ﴿المص﴾» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طُولى الطُّوليين): قال الخطابي: أصحاب الحديث يقولون: «طِوَلَ الطُّوليين» قال: وهو خطأ، فإن الطِّوَل: الحبل، وإنما هو: «طُولى الطُّوليين» أي أطول السورتين. وطُولى: فُعلى، بوزن: حُبلى، وهو تأنيث أطول، والطُّوليين تثنيتها.\n_________\n(١) أراد بالمحلوف: الله الذي لا يستحق الحلف إلا به، والخبر المحذوف، أي: الله قسمي.\n(٢) رواه البخاري ٢ / ٢٠٤ و٢٠٥ في صفة الصلاة، باب القراءة في المغرب، وأبو داود رقم (٨١٢) في الصلاة، باب قدر القراءة في المغرب، والنسائي ٢ / ١٦٩ و١٧٠ في الافتتاح، باب القراءة في المغرب بـ (المص) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد ٥٠/١٨٧) قال: حدثنا سليمان بن داود، قال: أخبرنا عبد الرحمن بن أبي الزناد، عن هشام بن عروة.\n٢- وأخرجه أحمد (٥/١٨٨) قال: حدثنا محمد بن جعفر. وفي (٥/١٨٩) قال: حدثنا عبد الرزاق، وابن بكر. والبخاري (١/١٩٤) قال: حدثنا أبو عاصم. وأبو داود (٨١٢) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق. والنسائي (٢/١٧٠) وفي الكبرى (٩٧٢) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وابن خزيمة (٥١٥) قال: حدثنا بندار، قال: حدثنا أبو عاصم. وفي (٥١٦) قال: حدثنا محمد بن معمر القيسي، قال: حدثنا روح بن عبادة. (ح) وحدثنا الحسين بن مهدي، قال: حدثنا عبد الرزاق. ستتهم - محمد بن جعفر، وعبد الرزاق، وابن بكر، وخالد، وأبو عاصم، وروح - عن ابن جريج، قال: حدثني ابن أبي مليكة.\nكلاهما - هشام، وابن أبي مليكة - عن عروة، عن مروان، فذكره.","vol":"5","page":344},{"text":"٣٤٥٨ - (س) عائشة - ﵂ -: «أن رسولَ الله - ﷺ- صلى المغرب بسورة «الأعراف»، فرَّقها في ركعتين» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٧٠ في الافتتاح، باب القراءة في المغرب بـ (المص)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١٧٠) قال: أخبرنا عمرو بن عثمان قال: حدثنا بقية، وأبو حيوة عن ابن أبي حمزة قال: حدثنا هشام بن عروة عن أبيه فذكره.","vol":"5","page":345},{"text":"٣٤٥٩ - (خ م ط د س) جبير بن مطعم - ﵁ - قال: «سمعتُ رسولَ الله - ﷺ- يقرأُ في المغرب بـ ﴿الطُّورِ﴾» . زاد في رواية «فلما بلغ هذه الآية: ﴿أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الخَالِقُونَ. أَمْ خَلَقُوا السَّمَاواتِ وَالأَرْضَ بَلْ لاَ يُوقِنُونَ. أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ المُسَيْطِرُونَ﴾ [الطور: ٣٥، ٣٧] كاد قلبي أن يطيرَ» . ⦗٣٤٦⦘\nقال سفيان: «فأمَّا أنا فلم أسمع هذه الزيادة» . وفي رواية: «أن جبير بن مطعم - وكان جاء في أسارَى بدر - ...» وذكر الحديث. أخرجه البخاري ومسلم. وأخرج الموطأ وأبو داود والنسائي الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُسَيْطر): بالسين والصاد: المسلط على القوم، القاهر [لهم]، يقال: تسيطر علينا يتسيطر، وسيطر يسيطر: والأصل فيه السين والصاد مقلوبة منها لأجل الطاء.\n_________\n(١) رواه البخاري ٢ / ٢٠٦ في صفة الصلاة، باب الجهر في المغرب، وفي الجهاد، باب فداء المشركين، وفي المغازي، باب شهود الملائكة بدرًا، وفي تفسير سورة (والطور)، ومسلم رقم (٤٦٣) في الصلاة، باب القراءة في الصبح، والموطأ ١ / ٧٨ في الصلاة، باب القراءة في المغرب والعشاء، وأبو داود رقم (٨١١) في الصلاة، باب قدر القراءة في المغرب، والنسائي ٢ / ١٦٩ في الافتتاح، باب القراءة في المغرب بـ (الطور) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ ص (٧١) . وأحمد (٤/٨٥) قال: قرأت على عبد الرحمن، (ح) وحدثني حماد الخياط. والبخاري (١/١٩٤) قال: حدثنا عبد الله بن يوسف. ومسلم (٢/٤١) قال: حدثنا يحيى بن يحيى. وأبو داود (٨١١) قال: حدثنا القعنبي. والنسائي (٢/١٦٩) . وفي الكبرى (٩٦٩) قال: أخبرنا قتيبة. وفي الكبرى (تحفة الأشراف) (٣١٨٩) عن الحارث بن مسكين، عن عبد الرحمن بن القاسم. وابن خزيمة (٥١٤) قال: حدثنا بندار، قال: حدثنا يحيى. سبعتهم - عبد الرحمن بن مهدي، وحماد الخياط، وعبد الله بن يوسف، ويحيى، والقعنبي، وقتيبة، وابن قاسم - عن مالك.\n٢- وأخرجه الحميدي (٥٥٦) . وأحمد (٤/٨٠) . والدارمي (١٢٩٩) قال: أخبرنا محمد بن يوسف. والبخاري (٦/١٧٥) قال: حدثنا الحميدي. ومسلم (٢/٤١) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب. وابن ماجة (٨٢٢) قال: حدثنا محمد بن الصباح. وابن خزيمة (٥١٤ و١٥٨٩) قال: حدثنا عبد الجبار بن العلاء. (ح) وحدثنا علي بن خشرم، وسعيد بن عبد الرحمن المخزومي. تسعتهم - الحميدي، وأحمد، ومحمد بن يوسف، وأبو بكر، وزهير، ومحمد بن الصباح، وعبد الجبار، وابن خشرم، وسعيد - عن سفيان بن عيينة.\n٣- وأخرجه أحمد (٤/٨٣) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد بن عمرو.\n٤- وأخرجه أحمد (٤/٨٤) . والبخاري (٤/٨٤) قال: حدثني محمود. وفي (٥/١١٠) قال: حدثني إسحاق بن منصور. ومسلم (٢/٤١) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد. خمستهم - أحمد، ومحمود، وإسحاق بن منصور، وإسحاق بن إبراهيم، وعبد بن حميد - عن عبد الرزاق، قال: أخبرنا معمر.\n٥- وأخرجه البخاري في خلق أفعال العباد ص (٤٧) قال: حدثنا عبيد بن يعيش، قال: حدثنا يونس بن بكير، قال: حدثنا محمد بن إسحاق.\n٦- وأخرجه مسلم (٢/٤١) قال: حدثنا حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nستتهم - مالك، وسفيان، ومحمد بن عمرو، ومعمر، وابن إسحاق، ويونس - عن الزهري، عن محمد بن جبير بن مطعم، فذكره.","vol":"5","page":345},{"text":"٣٤٦٠ - (د) أبو عثمان النهدي قال: «صلَّيتُ خلْفَ ابن مسعود المغربَ، فقرأَ ﴿قلْ هُوَ الله أحد﴾» أخرجه أبو داود (١) .\n_________\n(١) رقم (٨١٥) في الصلاة، باب من رأى التخفيف في المغرب، وفي سنده النزال بن عمار، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٨١٥) حدثنا عبيد الله بن معاذ ثنا أبي ثنا قرة عن النزال بن عمار عن أبي عثمان النهدي. فذكره.","vol":"5","page":346},{"text":"٣٤٦١ - (س) عبد الله بن عتبة بن مسعود «أن رسولَ الله - ﷺ- قرأ في صلاة المغرب بـ ﴿حم الدخان﴾» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٦٩ في الافتتاح، باب القراءة في المغرب بـ ﴿حم الدخان﴾، وفي سنده معاوية بن عبد الله بن جعفر بن أبي طالب الهاشمي المدني، لم يوثقه غير ابن حبان والعجلي، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخبرنا قتيبة عن مالك عن الزهري عن محمد بن جبير بن مطعم عن أبيه، قال: فذكره.","vol":"5","page":346},{"text":"٣٤٦٢ - (ط) عبد الله الصنابحي قال: قدمتُ المدينةَ في خلافة أبي بكر الصِّدِّيق، فصلَّيتُ وراءه المغرب، فقرأ في الركعتين الأُوليَيْنِ بأُمِّ القرآن، وسورة سورة من قصار المفصل، ثم قام في الثالثة، فدنَوْتُ منه، حتى إنَّ ثِيابي لَتَكَادُ أن تَمسَّ ثيابَهُ، فمسعتُه قرأ بأُمِّ القرآن، وبهذه الآية ﴿رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أنتَ الوهَّابُ﴾ [آل عمران: ٨] . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٧٩ في الصلاة، باب القراءة في المغرب والعشاء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (١/٢٣٩) عن أبي عبيد مولى سليمان بن عبد الملك عن عبادة بن أنس عن قيس بن الحارث عن أبي عبد الله الصنابحي قال. فذكره.","vol":"5","page":347},{"text":"<span data-type=\"title\" id=toc-680>صلاة العشاء</span>\n٣٤٦٣ - (ت س) بريدة - ﵁ - قال: «كان رسولُ الله - ﷺ- يقرأ في العشاء بـ ﴿الشمس وضُحَاها﴾ ونحوِها من السُّور» . أخرجه الترمذي، وعند النسائي «وأشباهها من السور» (١) .\n_________\n(١) رواه الترمذي رقم (٣٠٩) في الصلاة، باب ما جاء في القراءة في صلاة العشاء، والنسائي ٢ / ١٧٣ في الافتتاح، باب القراءة في العشاء بـ ﴿الشمس وضحاها﴾، وقال الترمذي: هذا حديث حسن، وهو كما قال، قال الترمذي: وفي الباب عن البراء بن عازب وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٥٤) قال: حدثنا زيد بن الحباب. والترمذي (٣٠٩) قال: حدثنا عبدة بن عبد الله الخزاعي، قال: حدثنا زيد بن الحباب. والنسائي (٢/١٧٣) قال: أخبرنا محمد بن علي بن الحسن بن شقيق، قال: حدثنا أبي.\nكلاهما - زيد بن الحباب، وعلي بن الحسن - قالا: حدثنا الحسين بن واقد، عن عبد الله بن بريدة، فذكره.","vol":"5","page":347},{"text":"٣٤٦٤ - (خ م د س ط ت) البراء بن عازب - ﵁ - «أنَّ النبيَّ - ﷺ- كان في سفر، فصلى العشاء الآخرة، فقرأ في إحدى الركعتين بـ ﴿التين والزيتون﴾ فما سمعت أحدًا أحسنَ صوْتًا، أو قراءة، منه - ﷺ-» أخرجه البخاري ومسلم. ⦗٣٤٨⦘\nوانتهت رواية أبي داود والنسائي عند قوله: ﴿والتين﴾ .\nوفي رواية الموطأ والترمذي والنسائي، قال: «صليتُ مع رسولِ الله - ﷺ- العشاءَ، فقرأ فيها بـ ﴿التين والزيتون﴾» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٠٨ في صفة الصلاة، باب الجهر في العشاء، وباب القراءة في العشاء، وفي تفسير سورة ﴿والتين والزيتون﴾، وفي التوحيد، باب قول النبي ﷺ: الماهر بالقرآن مع الكرام البررة، ومسلم رقم (٤٦٤) في الصلاة، باب القراءة في العشاء، والموطأ ١ / ٧٩ و٨٠ في الصلاة، باب القراءة في المغرب والعشاء، وأبو داود رقم (١٢٢١) في الصلاة، باب قصر قراءة الصلاة في السفر، والترمذي رقم (٣١٠) في الصلاة، باب ما جاء في القراءة في العشاء، والنسائي ٢ / ١٧٣ في الافتتاح، باب القراءة فيها بـ ﴿والتين والزيتون﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) ص (٧٢)، وأحمد (٤/٢٨٦) قال: حدثنا ابن نمير. وفيه (٤/٢٨٦) قال: حدثنا أبو خالد الأحمد. وفي (٤/٣٠٣) قال: حدثنا يزيد، وابن نمير. ومسلم (٢/٤١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. وابن ماجة (٨٣٤) قال: حدثنا محمد بن الصباح، قال؛ أنبأنا سفيان بن عيينة (ح) وحدثنا عبد الله بن عامر بن زرارة، قال: حدثنا يحيى بن زكريا بن أبي زائدة. والترمذي (٣١٠) قال: حدثنا هناد، قال: حدثنا أبو معاوية. والنسائي (٢/١٧٣) قال: أخبرنا قتيبة، عن مالك. وفي الكبرى (تحفة الأشراف) (١٧٩١) عن قتيبة، عن الليث ومالك. ثمانيتهم - مالك، وابن نمير، وأبو خالد، ويزيد، وليث، وسفيان، ويحيى بن زكريا، وأبو معاوية - عن يحيى بن سعيد بن قيس الأنصاري.\n٢- وأخرجه الحميدي (٧٢٦)، وابن خزيمة (٥٢٢ و١٥٩٠) قال: حدثنا علي بن خشرم. كلاهما -الحميدي، وابن خشرم - عن سفيان بن عيينة، قال: حدثنا يحيى بن سعيد ومسعر.\n٣- وأخرجه أحمد (٤/٢٨٤) قال: حدثنا بهز. وفي (٤/٣٠٢) قال: حدثنا محمد بن جعفر وبهز. والبخاري (١/١٩٤) قال: حدثنا أبو الوليد. وفي (٦/٢١٣) قال: حدثنا حجاج بن منهال. ومسلم (٢/٤١) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. وأبو داود (١٢٢١) قال: حدثنا حفص بن عمر. والنسائي (٢/١٧٣) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا يزيد بن زريع. وابن خزيمة (٥٢٤) قال: حدثنا بندار محمد بن بشار، قال: حدثنا محمد بن جعفر، وعبد الرحمن بن مهدي. ثمانيتهم - بهز، وابن جعفر، وأبو الوليد، وحجاج، ومعاذ، وحفص، ويزيد، وعبد الرحمن - قالوا: حدثنا شعبة.\n٤- وأخرجه أحمد (٤/٢٩١) قال: حدثنا يزيد بن هارون. وفي (٤/٢٩٨) قال: حدثنا يحيى بن آدم. وفي (٤/٣٠٢) قال: حدثنا محمد بن عبد الله أبو أحمد. وفي (٤/٣٠٤) قال: حدثنا وكيع ومحمد بن عبيد. والبخاري (١/١٩٤)، وفي خلق أفعال العباد (٣٤) قال: حدثنا خلاد بن يحيى. وفي (٩/١٩٤) قال: حدثنا أبو نعيم. ومسلم (٢/٤١) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. وابن ماجة (٨٣٥) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان (ح) وحدثنا عبد الله بن عامر بن زرارة، قال: حدثنا ابن أبي زائدة. عشرتهم - يزيد، وابن آدم، وأبو أحمد، ووكيع، وابن عبيد، وخلاد، وأبو نعيم، وابن نمير، وسفيان، وابن أبي زائدة - عن مسعر.\nثلاثتهم - يحيى بن سعيد، ومسعر، وشعبة - عن عدي بن ثابت، فذكره.","vol":"5","page":347},{"text":"<span data-type=\"title\" id=toc-681>صلوات مشتركة</span>\n٣٤٦٥ - (س) أبو هريرة - ﵁ - قال: «ما صليتُ وراءَ أحد أشْبَهَ صلاة برسولِ الله - ﷺ- من فُلان، فصلَّينا وراءَ ذلك الإنسان، فكان يُطَوِّلُ الأُوليين من الظهر، ويخفف في الأخريين، ويخفِّفُ في العصر، ويقرأ في المغرب بقصار المفصَّل، ويقرأ في العشاء بـ ﴿الشمس وضُحَاها﴾ وبأشباهها، ويقرأ في الصبح بسورتين طويلتين» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٦٧ في الافتتاح، باب القراءة في المغرب بقصار المفصل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٠٠) قال: حدثنا محمد بن إسماعيل بن أبي فديك. وفي (٢/٣٢٩) قال: حدثنا أبو بكر الحنفي. وفي (٢/٥٣٢) قال: حدثنا عبد الله بن الحارث. وابن ماجة (٨٢٧) قال: حدثنا محمد بن بشار. قال: حدثنا أبو بكر الحنفي. والنسائي (٢/١٦٧) وفي الكبرى (٩٦٤) قال: أخبرنا هارون ابن عبد الله. قال: حدثنا ابن أبي فديك. وفي (٢/١٦٧) وفي الكبرى (٩٦٥) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا عبد الله بن الحارث. وابن خزيمة (٥٢٠) قال: حدثنا بندار. قال: حدثنا أبو بكر، يعني الحنفي.\nثلاثتهم - محمد بن إسماعيل بن أبي فديك، وأبو بكر الحنفي، وعبد الله بن الحارث - عن الضحاك بن عثمان، عن بكير بن عبد الله بن الأشج، عن سليمان بن يسار، فذكره.","vol":"5","page":348},{"text":"٣٤٦٦ - (ط) نافع مولى ابن عمر «أن ابن عمر ﵄ كان إذا صلَّى وحدَه يقرأُ في الأربع جميعًا: في كلِّ ركعة بأُمِّ القُرْآن، وسورة من القرآن، وكان يقرأُ أحيانًا بالسورتين والثلاث في الركعة الواحدة من ⦗٣٤٩⦘ صلاة الفريضة، ويقرأُ في الركعتين من المغرب كذلك بأُمِّ القرآن، وسورة سورة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٧٩ في الصلاة، باب القراءة في المغرب والعشاء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٢٤٠) عن نافع أن عبد الله بن عمر. فذكره.","vol":"5","page":348},{"text":"٣٤٦٧ - (د) عمرو بن شعيب عن أبيه عن جدِّه، قال: «ما من المفُصَّل - سورة صغيرة، ولا كبيرة، إلا وقد سمعتُ رسولَ الله -ﷺ- يؤمُّ بها النَّاسَ في الصلاة المكتوبةِ» . أخرجه الموطأ (١) .\n_________\n(١) لم نجده في نسخ الموطأ، وهو عند أبي داود رقم (٨١٤) في الصلاة، باب من رأى التخفيف في المغرب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٨١٤) حدثنا أحمد بن سعيد السرخسي، ثنا وهب بن جرير، ثنا أبي، قال: سمعت محمد بن إسحاق يحدث عن عمرو بن شعيب عن أبيه عن جده أنه قال: فذكره.","vol":"5","page":349},{"text":"٣٤٦٨ - (خ ت) أنس بن مالك - ﵁ - قال: «كان رجل من الأنصار يَؤمُّهُمْ في مسجد قُبَاءَ، فكان كلما افتتحَ سورة يَقرَأُ بها لهم في الصلاة مما يقرأ به افتتح بـ ﴿قل هو الله أحد﴾ حتى يَفْرُغَ منها، ثم يقرأُ سورة أخرى معها، فكان يَصْنعُ ذلك في كل رَكْعة، فكلَّمهُ أصحابه، فقالوا: إنك لتفتتح بهذه السورة، ثم لا ترى أنها تجزئك حتى تقرأَ بأُخرى، فإما أن تقرأ بها، وإما أن تدعها، وتقرأ بأخرى؟ فقال: ما أنا بتاركها، إن أحببتم أن أَؤُمَّكم بذلك فعلتُ، وإن كَرِهتُمْ تركتُكم، وكانوا يَرَوْنَ أنَّه مِنْ أفضلهم، فكرِهوا أن يَؤمَّهُم غيرُه، فلما أتاهم النبيُّ - ﷺ- أخبروه الخبرَ، فقال: يا فلان، ما يمنعُكَ أن تَفْعَلَ ما يأمُرُكَ به أصحابُك؟ وما يحملك على لُزُوم ⦗٣٥٠⦘ هذه السورةِ كلَّ ركعة؟ قال: إنّي أُحِبُّها، قال: حُبُّكَ إيَّاها أدْخَلَكَ الجنةَ» . أخرجه البخاري تعليقًا، والترمذي (١) .\n_________\n(١) رواه البخاري ٢ / ٢١٣ و٢١٤ في صفة الصلاة، باب الجمع بين السورتين في ركعة، وقد وصله الترمذي رقم (٢٩٠٣) في ثواب القرآن، باب ما جاء في سورة الإخلاص، ووصله أيضًا البزار، قال الحافظ في \" الفتح \": وصله الترمذي والبزار عن البخاري عن إسماعيل ابن أبي أويس، والبيهقي من رواية محرز بن سلمة كلاهما عن عبد العزيز الدراوردي عنه بطوله، قال الترمذي: حسن صحيح غريب من حديث عبيد الله عن ثابت، قال: وقد روى مبارك ابن فضالة عن ثابت ... فذكر طرفًا من آخره ... وانظر \" الفتح \" ٢ / ٢١٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري تعليقا (٢/٢٩٨) في صفة الصلاة باب الجمع بين السورتين في ركعة. وقد وصله الترمذي رقم (٢٩٠١) في ثواب القرآن باب ما جاء في سورة الإخلاص، ووصله أيضا البزار قال الحافظ في «الفتح» وصله الترمذي والبزار عن البخاري عن إسماعيل بن أبي أويس. والبيهقي من رواية محرز بن سلمة كلاهما عن عبد العزيز الدراوردي عنه بطوله. قال الترمذي: حسن صحيح غريب من حديث عبيد الله عن ثابت قال: وقد روى مبارك بن فضالة عن ثابت ... فذكر طرفا من آخره ... وانظر الفتح (٢/٢٩٨) .","vol":"5","page":349},{"text":"٣٤٦٩ - (خ م س) عائشة - ﵂ -: «أن سولَ الله - ﷺ- بعث رجلًا على سريَّة وكان يقرأُ لأصحابه في صلاتهم، فيختم بـ ﴿قل هو الله أحد﴾ فلما رَجعوا ذكروا ذلك لرسول الله -ﷺ-، فقال: سَلُوه: لأي شيء يصنع ذلك؟ فسألوه؟ فقال: لأنها صفة الرحمن، فأنا أحبُّ أن أقرأ بها، فقال رسول الله - ﷺ-: أخبِرُوه أن الله يحبّه» . أخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السرية): طائفة من الجيش ينفذون في طلب العدو وغيره.\n_________\n(١) رواه البخاري ١٣ / ٣٠١ في التوحيد، باب ما جاء في دعاء النبي ﷺ أمته إلى توحيد الله ﵎، ومسلم رقم (٨١٣) في صلاة المسافرين، باب فضل قراءة ﴿قل هو الله أحد﴾، والنسائي ٢ / ١٧١ في الافتتاح، باب الفضل في قراءة ﴿قل هو الله أحد﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في التوحيد (١:٥) عن أحمد بن صالح - وفي بعض النسخ عن محمد، عن أحمد بن صالح - ومسلم في الصلاة (٥٢:٥) عن أحمد بن عبد الرحمن بن أخي ابن وهب، والنسائي فيه (الصلاة ٣٢٦:١) وفي اليوم والليلة (٢٠٣:٢) عن أبي الربيع سليمان بن داود المهري، ثلاثتهم عن ابن وهب عن عمرو بن الحارث عن سعيد بن أبي هلال عن أبي الرجال به «الأشراف» (١٢/٤١٥) .","vol":"5","page":350},{"text":"٣٤٧٠ - (خ م د ت س) شقيق بن سلمة قال: جاء رجل يقال له: نَهيكُ ابن سنان، إلى عبد الله بن مسعود، فقال: يا أبا عبد الرحمن كيف تقرأُ هذا الحرفَ: ألِفًا تجدُهُ، أمْ ياء ﴿مِنْ ماءٍ غَيْرِ آسِنٍ﴾ [محمد: ١٥] أو ﴿مِنْ مَاءٍ غَير يَاسِنٍ﴾؟ فقال له عبد الله: أوَ كُلَّ القرآنِ قد أحصيتَ غيرَ هذا؟ قال: إني لأقرأُ المفصَّل في كل ركعة، فقال عبد الله: هذًّا كهذِّ الشِّعْر، إن قومًا يقرؤون القرآن لا يجاوِزُ تَرَاقيهُمْ، ولكن إذا وقع في القلب فرَسَخَ نفع، إن أفضل الصلاة الركوع والسجودُ، إني لأعلم النظائر التي كان رسولُ الله - ﷺ- يقْرُنُ بينهنَّ، سورتين في كلِّ ركعة، ثم قام عبد الله، فدخل علقمة في إثْرِهِ، فقلنا له: سَلْهُ عن النَّظائر التي كان رسول الله - ﷺ- يقرأ بها في كلِّ ركعة، فدخل عليه، فسأله؟ ثم خرج علينا، فقال: عشرون سورة من أول المفصل، على تأليف عبد الله، آخرهن من الحواميم ﴿حم الدخان﴾، و﴿عَمَّ يَتسَاءَلُونَ﴾ هذه رواية البخاري ومسلم.\nوفي رواية أبي داود عن علقمة، والأسود، قالا: «أتى ابنَ مسعود رجل، فقال: إني أَقرأ المفصل في ركعة، فقال: هذًّا كهذِّ الشِّعْرِ، ونَثرًا كَنَثرِ الدَّقَلِ؟ لكنَّ النبيَّ - ﷺ- كان يقرأ النظائر، السورتين في ركعة ﴿الرحمن﴾ و﴿النجم﴾ في ركعة، و﴿اقتربت﴾ و﴿الحاقَّة﴾ في ركعة، و﴿الطور﴾ و﴿الذاريات﴾ في ركعة، و﴿إذا وقعت﴾، و«ن» في ركعة، و﴿سأل سائل﴾ و﴿النازعات﴾ في ركعة، و﴿ويل للمطففين﴾ و﴿عبس﴾ في ركعة، و«المدثر» و«المزَّمِّل» في ركعة، و«هل أتى»، ولا «أقسم بيوم القيامة» في ركعة ⦗٣٥٢⦘ و«عمَّ يتساءلون﴾، ﴿المرسلات﴾ في ركعة و﴿الدخان﴾ و﴿إذا الشمس كُوِّرَتْ﴾ في ركعة» . وقال أبو داود: هذا تأليف ابن مسعود.\nوفي رواية النسائي، قال مسروق: «أتاه رجل، فقال: إني قرأتُ الليلة المفصَّل في ركعة، فقال: هذًّا كهذِّ الشِّعْرِ؟ لكنَّ رسولَ الله -ﷺ- كان يقرأ النظائر عشرين سورة من المفصل، من آل حم» وفي أخرى عن شقيق، قال: «قال رجل عند عبد الله: قرأتُ المفصل في ركعة، قال: هذًّا كهذِّ الشعْرِ؟ لقد عرفتُ النظائر التي كان رسول الله - ﷺ- يقْرُنُ بينهن فذكر عشرين سورة من المفصل، سورتين [سورتين] في ركعة» .\nوفي أخرى عن شقيق: «قال عبد الله: إن لأعرِفُ النظائر التي كان يقرأ بهن رسولُ الله - ﷺ-، عشرين سورة في عشر ركعات، ثم أخذ بيد علقمة، فدخل، ثم خرج إلينا علقمة، فسألناه؟ فأخبرنا بهن» .\nوفي رواية الترمذي، قال: سأل رجل عبد الله عن هذا الحرف ﴿غَيْرِ آسِنٍ﴾ أو ﴿غَيْرِ يَاسِنٍ﴾؟ قال: كل القرآن قرأْتَ غير هذا؟ قال: نعم قال: إن قومًا يقرؤونه يَنْثُرونه نثر الدَّقلِ، لا يجاوزُ تَرَاقِيُهم، إني لأعرِف السُّورَ النَّظائرَ التي كان رسول الله - ﷺ- يقْرُنُ بينَهُنَّ، قال: فَأَمَرْنَا علقمةَ، فسأله؟ فقال: عشرون سورة من المفصَّل، كان النبيُّ - ﷺ- يقْرُنُ بين كل سورتين في ركعة» (١) . ⦗٣٥٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آسِنٍ): أسن الماء يأسن: إذا تغيرت ريحه.\n(تراقيهم): التراقي: جمع ترقوة، وهي العظم الذي بين ثغرة النحر والعاتق، وعنده مخرج الصوت.\n(هذًّا): الهذُّ: سرعة القطع، والمراد به: سرعة القراءة والعجلة فيها، وهو نصب على المصدر.\n(كنثر الدَّقَل): الدَّقَل: أردأ التمر، فلا تراه ليبسه ورداءته يجمع، بل يكون منثورًا.\n(النظائر): جمع نظير، وهو المثل والشبه.\n_________\n(١) رواه البخاري ٢ / ٢١٤ و٢١٥ في صفة الصلاة، باب الجمع بين السورتين في الركعة والقراءة ⦗٣٥٣⦘ بالخواتيم، وفي فضائل القرآن، باب تأليف القرآن، وباب الترتيل في القراءة، ومسلم رقم (٨٢٢) في صلاة المسافرين، باب ترتيل القراءة واجتناب الهذ، وأبو داود رقم (١٣٩٦) في الصلاة، باب تحزيب القرآن، والنسائي ٢ / ١٧٥ و١٧٦ في الافتتاح، باب قراء سورتين في ركعة، والترمذي رقم (٦٠٢) في الصلاة، باب ما ذكر في قراءة سورتين في ركعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٣٨٠) (٣٦٠٧) قال: حدثنا أبو معاوية. وفي (١٠/٤٥٥) (٤٣٥٠) قال: حدثنا محمد بن عبيد. والبخاري (٦/٢٢٩) قال: حدثنا عبدان، عن أبي حمزة. ومسلم (٢/٢٠٤) قال: حدثنا أبو بكر بن أبي شيبة، وابن نمير، جميعا عن وكيع. (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. والترمذي (٦٠٢) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. والنسائي (٢/١٧٤)، وفي الكبرى (٩٨٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عيسى بن يونس. وابن خزيمة (٥٣٨) قال: حدثنا محمد بن العلاء بن كريب الهمداني، قال: حدثنا أبو خالد. (ح) وحدثنا أبو موسى، (.....) ح وحدثنا يوسف بن موسى، وسلم ابن جنادة، قالا: حدثنا أبو معاوية. ستتهم - أبو معاوية، ومحمد بن عبيد، وأبو حمزة، ووكيع، وعيسى بن يونس، وأبو خالد - عن الأعمش.\n٢- وأخرجه أحمد (١/٤٢١) (٣٩٩٩) قال: حدثنا عبد الصمد. وفي (١/٤٦٢) (٤٤١٠) قال: حدثنا عفان. والبخاري (٦/٢٤٠) قال: حدثنا أبو النعمان. ومسلم (٢/٢٥٠) قال: حدثنا شيبان بن فروخ. أربعتهم - عبد الصمد، وعفان، وأبو النعمان، وشيبان - عن مهدي بن ميمون، قال: حدثنا واصل الأحدب.\n٣- وأخرجه أحمد (١/٤٢٧) (٤٠٦٢) قال: حدثنا هشيم، قال: أخبرنا سيار.\n٤- وأخرجه أحمد (١/٤٣٦) (٤١٥٤) قال: حدثنا محمد بن جعفر. والبخاري (١/١٩٧) قال: حدثنا آدم. ومسلم (٢/٢٠٥) قال: حدثنا محمد بن المثنى، وابن بشار، عن محمد بن جعفر. والنسائي (٢/١٧٥)، وفي الكبرى (٩٨٧) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. ثلاثتهم - محمد بن جعفر، وآدم، وخالد بن الحارث - قالوا: حدثنا شعبة، عن عمرو بن مرة.\n٥- وأخرجه مسلم (٢/٢٠٥) قال: حدثنا عبد بن حميد، قال: حدثنا حسين بن علي الجعفي، عن زائدة، عن منصور.\nخمستهم - الأعمش، وواصل، وسيار، وعمرو بن مرة، ومنصور - عن شقيق بن سلمة أبي وائل، فذكره.","vol":"5","page":351},{"text":"٣٤٧١ - (س) أبو ذر الغفاري - ﵁ - «أن رسول الله - ﷺ- قام حتى أصبح بآية، والآية: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ العَزِيزُ الْحَكِيمُ﴾ [المائدة: ١١٨]» أخرجه النسائي (١) .\n_________\n(١) ٣ / ١٧٧ في الافتتاح، باب ترديد الآية، وفي سنده قدامة بن عبد الله بن عبدة البكري العامري الذهلي أبو روح الكوفي، لم يوثقه غير ابن حبان، وجسرة بنت دجاجة العامرية، لم يوثقها غير ابن حبان والعجلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٥٦) قال: حدثنا وكيع. و(٥/١٧٠ و١٧٧) قال: حدثنا يحيى. و(٥/١٧٠) قال: حدثنا مروان. وابن ماجة (١٣٥٠) قال: حدثنا بكر بن خلف أبو بشر. قال: حدثنا يحيى بن سعيد. والنسائي (٢/١٧٧) وفي الكبرى (٩٩٢) قال: أخبرنا نوح بن حبيب. قال: حدثني يحيى بن سعيد القطان.\nثلاثتهم - وكيع، ويحيى، ومروان - عن قدامة بن عبد الله، عن جسرة، فذكرته.","vol":"5","page":353},{"text":"٣٤٧٢ - () أبو سلمة بن عبد الرحمن: «أن عمر بن الخطاب صلى المغربَ بالناس، فلم يقرأ فيها، فلما انصرفَ قيل له: ما قرأتَ؟ قال: فكيف كان الرُّكوع، والسُّجود؟ قالوا: حسنًا، قال: لا بأس إذًا» .\nوفي أخرى عن زيد بن أسلم «أن عمر انفَتَلَ من صلاة، فقيل له: ما قرأتَ ...» وذكر الحديث أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وكلا الأثرين منقطع، فإن أبا سلمة بن عبد الرحمن، وزيد بن أسلم، لم يسمعا من عمر، وقد روى البيهقي أثر أبي سلمة بن عبد الرحمن في \" سننه \" ٢ / ٣٨١ في الصلاة، باب من قال: تسقط القراءة عمن نسي ومن قال: لا تسقط، وإسناده منقطع، فإن أبا سلمة بن عبد الرحمن بن عوف لم يسمع من عمر، وقال ابن التركماني في \" الجوهر النقي \" ٢ / ٣٨١: ذكر صاحب \" الاستذكار \" حديث أبي سلمة ثم قال: حديث منكر، ليس عند يحيى وطائفة معه، لأنه رماه مالك من كتابه بآخرة، وقال: ليس عليه العمل، لأن النبي ﷺ قال: كل صلاة لا يقرأ فيها بأم القرآن فهي خداج، والصحيح عن عمر أنه أعاد الصلاة، وروى يحيى بن يحيى النيسابوري، ثنا أبو معاوية عن الأعمش عن إبراهيم النخعي عن همام بن الحارث أن عمر نسي القراءة فأعاد الصلاة، فهذا متصل شهده همام عن عمر، وحديث مالك عن عمر مرسل، لا يصح، يعني رواية أبي سلمة، والإعادة عنه صحيحة، رواها عنه جماعة، منهم همام، وعبد الله بن حنظلة، وزياد بن عياض، وكلهم لقي عمر وسمع منه وشهد القصة، ورواها عنه غيرهم أيضًا، قال: وذكر عبد الرزاق عن معمر عن قتادة عن أبان عن جابر بن زيد أن عمر أعاد تلك الصلاة بإقامة، وعن ابن جريج عن عكرمة بن خالد أن عمر أمر المؤذن فأقام، وأعاد تلك الصلاة، وروى أشهب: سئل مالك: أيعجبك ما قال عمر؟ فقال: أنا أنكر أن يكون عمر فعله، وأنكر الحديث، وقال: يرى الناس عمر يفعل هذا في المغرب، ولا يسبحون به ولا يخبرون؟: من فعل هذا أرى أن يعيد هو ومن خلفه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البيهقي في سننه (٢/٣٨١) أنبأ أبو زكريا بن أبي إسحاق المزكي وغيره قالوا ثنا أبو العباس محمد بن يعقوب أنبأ الربيع بن سليمان أنبأ الشافعي أنبأ مالك (ح) وأنبأنا أبو أحمد عبد الله بن محمد بن الحسن العدل أنبأ أبو بكر محمد بن جعفر المزكي ثنا محمد بن إبراهيم العبدي ثنا ابن بكير ثنا مالك عن يحيى بن سعيد عن محمد بن إبراهيم التيمي عن أبي سلمة بن عبد الرحمن بن عمر بن الخطاب، فذكره.","vol":"5","page":354},{"text":"<span data-type=\"title\" id=toc-682>النوع الرابع: في الجهر بالقراءة</span>\n٣٤٧٣ - (خ م د س) أبو هريرة - ﵁ - قال: «في كل صلاة نقرأُ، فما أسْمَعَنا رسولُ الله -ﷺ- أسْمعناكم، وما أخفى علينا أخفيْنا عليكم» . أخرجه أبو داود والنسائي، وقال النسائي: «أخفينا منكم» (١) .\n_________\n(١) رواه أبو داود رقم (٧٩٧) في الصلاة، باب ما جاء في القراءة في الظهر، والنسائي ٢ / ١٦٣ في الافتتاح، باب قراءة النهار، ورواه أيضًا البخاري ٢ / ٢٠٩ في صفة الصلاة، باب القراءة في الفجر، ومسلم رقم (٣٩٦) في الصلاة، باب وجوب قراءة الفاتحة في كل ركعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٩٩٠) قال: حدثنا سفيان. قال: حدثنا ابن جريج. وأحمد (٢/٢٥٨) قال: حدثنا عبد الواحد الحداد أبو عبيدة. قال: حدثنا حبيب بن الشهيد. وفي (٢/٢٧٣) قال: حدثنا عبد الرزاق وابن بكر. قالا: أخبرنا ابن جريج. وفي (٢/٢٨٥) قال: حدثنا محمد بن بكر. قال: حدثنا ابن جريج. وفي (٢/٣٠١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أبي محمد. وفي (٢/٣٠٨) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان، عن ابن أبي ليلى. وفي (٢/٣٤٢) قال: حدثنا وكيع. قال: حدثنا ابن أبي ليلى. وفي (٢/٣٤٣) و(٤١٦) قال: حدثنا عفان قال: حدثنا حماد، عن قيس وحبيب. وفي (٢/٣٤٨) قال: حدثنا محمد بن جعفر. قال: حدثنا ابن جريج. وفي (٢/٤١١) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد، يعني ابن أبي عروبة، عن أبي محمد، أظنه حبيب بن الشهيد. وفي (٢/٤٣٥) قال: حدثنا يحيى، عن حبيب بن الشهيد. وفي (٢/٤٤٦) قال: حدثنا وكيع، عن هارون الثقفي. وفي (٢/٤٨٧) قال: حدثنا إسماعيل وابن جعفر. قالا: حدثنا ابن جريج. والبخاري (١/١٩٥) قال: حدثنا مسدد. قال: حدثنا إسماعيل بن إبراهيم، قال: أخبرنا ابن جريج. وفي القراءة خلف الإمام (٨) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان، عن ابن جريج. وفي (١٣) قال: حدثنا موسى. قال: حدثنا حماد، عن قيس وعمارة بن ميمون وحبيب بن الشهيد. وفي (١٥) قال: حدثنا موسى. قال: حدثنا داود بن أبي الفرات، عن إبراهيم الصائغ. ومسلم (٢/١٠) قال: حدثنا عمرو الناقد وزهير بن حرب. قالا: حدثنا إسماعيل بن إبراهيم. قال: أخبرنا ابن جريج. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا يزيد، يعني ابن زريع، عن حبيب المعلم. وأبو داود (٧٩٧) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن قيس بن سعد وعمارة بن ميمون، وحبيب. والنسائي (٢/١٦٣) وفي الكبرى (٩٥١) قال: أخبرنا محمد بن قدامة. قال: حدثنا جرير، عن رقبة. وفي (٢/١٦٣) وفي الكبرى (٩٥٢) قال: أخبرنا محمد بن عبد الأعلى. قال: أنبأنا خالد. قال: حدثنا ابن جريج. وابن خزيمة (٥٤٧) قال: حدثنا عبد الجبار بن العلاء العطار أبو بكر. قال: حدثنا سفيان، عن ابن جريج.\nتسعتهم - ابن جريج، وحبيب بن الشهيد، وابن أبي ليلى، وقيس بن سعد، وهارون الثقفي، وإبراهيم الصائغ، وعمارة بن ميمون، وحبيب المعلم ورقبة - عن عطاء بن أبي رباح، فذكره.\n- في رواية الحميدي زاد «... كل صلاة لا يقرأ فيها بأم القرآن فهي خداج، فقال له الرجل: أرأيت إن قرأت بها وحدها تجزئ عني؟ قال: إن انتهيت إليها أجزأت عنك، فإن زدت فهو أحسن» .\n- وأخرجه مسلم (٢/١٠) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبو أسامة، عن حبيب بن الشهيد. قال: سمعت عطاء يحدث عن أبي هريرة؛ أن رسول الله - ﷺ - قال:\n«لا صلاة إلا بقراءة» قال أبو هريرة: فما أعلن رسول الله - ﷺ - أعلنَّاه لكم، وما أخفاه أخفيناه لكم.\n- قال ابن حجر في تعليقه على هذا الحديث في النكت الظراف على تحفة الأشراف: قلت: قال الدارقطني: المحفوظ عن أبي أسامة وقفه. تحفة الأشراف (١٠/١٤١٧٠) .","vol":"5","page":355},{"text":"٣٤٧٤ - (د ت) أبو قتادة - ﵁ - أن رسولَ الله - ﷺ- خرج ليلة، فإذا هو بأبي بكر يُصلِّي، يخفِضُ من صوته، ومرَّ بعُمَرَ يُصلِّي، يرْفَعُ من صوته، فسأله أبا بكر؟ فقال: قد أسمعتُ مَن ناجيتُ يا رسولَ الله، وسأل عمر؟ فقال: «أُوقِظُ الوَسْنان وأطرُدُ الشيطان» . أخرجه أبو داود، وزاد الحسن في حديثه: فقال النبيُّ - ﷺ-: «يا أبا بكر، ارْفع من صوتك شيئًا، وقال لعمر: اخفِضْ من صوتك شيئًا» .\nوأخرجه الترمذي مختصرًا: أن النبيَّ - ﷺ- قال لأبي بكر: «مررتُ بك وأنت تقرأُ، وأنت تخفض من صوتك؟» فقال: إني أسمعتُ من ناجيتُ، قال: ارْفعْ قليلًا، وقال لعمر: مررت بك وأنت تقرأُ، وأنت ترفع من صوتك؟ قال: «[إني] أُوقِظُ الوَسنان، وأطردُ الشيطان، قال: اخفِض قليلًا» (١) . ⦗٣٥٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَسنَان): النائم الذي ليس بمستغرق في نومه.\n_________\n(١) رواه أبو داود رقم (١٣٢٩) في الصلاة، باب في رفع الصوت بالقراءة في صلاة الليل، والترمذي رقم (٤٤٧) في الصلاة، باب ما جاء في قراءة الليل، وإسناده حسن، وصححه الحاكم، ووافقه الذهبي، قال الترمذي: وفي الباب عن عائشة، وأم هانئ، وأنس، وأم سلمة، وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٢٩) قال: حدثنا الحسن بن الصباح. والترمذي (٤٤٧) قال: حدثنا محمود بن غيلان. وابن خزيمة (١١٦١) قال: حدثنا أبو يحيى محمد بن عبد الرحيم صاحب السابري.\nثلاثتهم - الحسن بن الصباح، ومحمود بن غيلان، وأبو يحيى محمد بن عبد الرحيم صاحب السابري - قالوا: حدثنا يحيى بن إسحاق السيلحيني. قال: حدثنا حماد بن سلمة، عن ثابت البناني، عن عبد الله بن رباح. فذكره.\n- وأخرجه أبو داود (١٣٢٩) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن ثابت البناني، عن النبي - ﷺ - مرسلا.\n- قال الترمذي: هذا حديث غريب. وإنما أسنده يحيى بن إسحاق، عن حماد بن سلمة، وأكثر الناس إنما رووا هذا الحديث، عن ثابت، عن عبد الله بن رباح. مرسلا.","vol":"5","page":355},{"text":"٣٤٧٥ - (د) أبو هريرة - ﵁ - بهذه القصة، لم يذكر «فقال لأبي بكر: ارفع شيئًا، وقال لعمر: اخفض شيئًا» وزاد «وقد سمعتك يا بلال وأَنت تقرأُ من هذه السورة، ومن هذه السورة؟ قال: كلام طيب يجمع الله بعضه إلى بعض، قال النبيُّ ﷺ: كلُّكم قد أصابَ» أخرجه أبو داود هكذا (١) .\n_________\n(١) رقم (١٣٣٠) في الصلاة، باب رفع الصوت بالقراءة في الليل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٣٠) حدثنا أبو حصين بن يحيى الرازي ثنا أسباط بن محمد عن محمد بن عمرو عن أبي سلمة عن أبي هريرة، فذكره.","vol":"5","page":356},{"text":"٣٤٧٦ - (ط) البياضي (١) - ﵁ - «أن رسولَ الله - ﷺ- خرج على الناس وهم يُصلُّون، وقد علَتْ أصواتُهم بالقراءة، فقال: إن المصلِّي يُناجِي ربَّه، فلْيَنْظُرْ بما يُنَاجِيه، ولا يَجهَرُ بعضكم على بعض بالقرآن» . أخرجه الموطأ (٢) .\n_________\n(١) قال السيوطي في \" شرح الموطأ \": اسمه فروة بن عمرو بن ودقة، وبياضة: فخذ من الخزرج، شهد العقبة وبدرًا وما بعدها.\n(٢) ١ / ٨٠ في الصلاة، باب العمل في القراءة، ورواه بمعناه أبو داود رقم (١٣٣٢) في الصلاة، باب في رفع الصوت بالقراءة في صلاة الليل، من حديث أبي سعيد الخدري ﵁، وهو حديث صحيح، وانظر \" المقاصد الحسنة \"، للحافظ السخاوي صفحة (٣٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٢٤٢) عن يحيى بن سعيد عن محمد بن إبراهيم بن الحارث التيمي عن أبي حازم التمار عن البياض، فذكره.","vol":"5","page":356},{"text":"٣٤٧٧ - (د) عبد الله بن عباس - ﵄ -: قال: «كانت ⦗٣٥٧⦘ قراءةُ رسولِ - ﷺ- على قدْرِ ما يَسمَعُه من في الحُجْرَة وهو في البيت» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٢٧) في الصلاة، باب في رفع الصوت بالقراءة في الليل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧١) (٢٤٤٦) قال: حدثنا سريج. وأبو داود (١٣٢٧) قال: حدثنا محمد بن جعفر الوركاني. والترمذي في «الشمائل» (٣٢١) قال: حدثنا عبد الله بن عبد الرحمن، قال: حدثنا يحيى بن حسان.\nثلاثتهم - سريج، ومحمد بن جعفر الوركاني، ويحيى بن حسان - قالوا: حدثنا عبد الرحمن بن أبي الزناد، عن عمرو بن أبي عمرو مولى المطلب، عن عكرمة، فذكره.","vol":"5","page":356},{"text":"٣٤٧٨ - (د) أبو هريرة - ﵁ - قال: «كانت قراءة النبي - ﷺ- بالليل: يرْفَعُ طَوْرًا، ويخفِضُ طورًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٢٨) في الصلاة، باب رفع الصوت بالقراءة في صلاة الليل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٢٨) حدثنا محمد بن بكار بن الريان ثنا عبد الله بن المبارك عن عمران بن زائدة عن أبيه عن أبي خالد الوالبي عن أبي هريرة فذكره. قال أبو داود: أبو خالد الوالبي اسمه هرمز.","vol":"5","page":357},{"text":"٣٤٧٩ - (ط) أبو سهيل بن مالك عن أبيه، قال: «كنا نسمعُ قراءةَ عمرَ بنِ الخطاب عند دَارِ أبي جَهم بالبَلاط» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٨١ في الصلاة، باب العمل في القراءة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٢٤٦) عن عمه أبي سهيل بن مالك عن أبيه أنه قال، فذكره.","vol":"5","page":357},{"text":"٣٤٨٠ -[(م ط ت س) حفصة - ﵂ -: قالت: «كان رسولُ الله -ﷺ- يقرأ بالسورة في الصلاة، فيُرَتِّلُها، حتى تكونَ أطوَلَ من أطولَ منها»] أخرجه رزين (١) .\n_________\n(١) هذا الحديث زيادة ليست في الأصل، وإنما ذكر في المطبوع، وقال في آخره: أخرجه رزين، وقد رواه مسلم رقم (٧٣٣) في صلاة المسافرين، باب جواز النافلة قائمًا وقاعدًا بأطول من هذا، والموطأ ١ / ١٣٧ في الجماعة، باب ما جاء في صلاة القاعد في النافلة، والترمذي رقم (٣٧٣) في الصلاة، باب ما جاء في الرجل يتطوع جالسًا، والنسائي ٣ / ٢٢٣ في قيام الليل، باب صلاة القاعد في النافلة، وقد تقدم رقم (٣٤٠٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ ص (١٠٤) وأحمد (٦/٢٨٥) قال: حدثنا عبد الأعلى عن معمر. ح وحدثنا عبد الرحمن بن مهدي. قال: حدثنا مالك بن أنس ح وعبد الرزاق. قال: أخبرنا معمر. والدارمي (١٣٩٢) قال: أخبرنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني يونس. وفي (١٣٩٣) قال: أخبرنا عثمان بن عمر. قال: أخبرنا مالك. ومسلم (٢/١٦٤) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. ح وحدثني أبو الطاهر وحرملة قالا: أخبرنا ابن وهب. قال: أخبرني يونس ح وحدثني إسحاق بن إبراهيم وعبد بن حميد. قالا: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والترمذي (٣٧٣) . وفي الشمائل (٢٨١) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن، قال: حدثنا مالك. والنسائي (٣/٢٢٣) . وفي الكبرى (١٢٨٥) قال: أخبرنا قتببة بن سعد عن مالك. وابن خزيمة (١٢٤٢) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب، أن مالكا حدثه. (ح) وحدثنا عبد الله بن هاشم. قال: حدثنا عبد الرحمن بن مهدي، عن مالك.\nثلاثتهم - مالك، ومعمر، ويونس - عن ابن شهاب الزهري، عن السائب بن يزيد، عن المطلب بن أبي وداعة، فذكره.\n- وأخرجه أحمد (٦/٢٨٥) قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج. قال: قال ابن شهاب: وأخبرني عطاء بن يزيد، أن المطلب بن أبي وداعة أخبره، أن حفصة زوج النبي - ﷺ - أخبرته قال: ما رأيت رسول الله - ﷺ - يصلي جالسا حتى كان قبل وفاته بعام أو عامين.","vol":"5","page":357},{"text":"٣٤٨١ - (خ) عبد الله بن شداد قال: «سمعتُ نَشِيجَ عمرَ وأنا في آخر ⦗٣٥٨⦘ الصُّفُوفِ يقرأ ﴿إنما أَشْكُو بَثِّي وحُزْنِي إلى اللهِ﴾ [يوسف: ٨٦] إذا افتتح الصلاة» [أخرجه البخاري في ترجمة باب] (١) .\nوفي أخرى، قال: «صليتُ خلف عمر، فسمعتُ نَشِيجَهُ» [أخرجه رزين] (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نشيج): النشيج: صوت يتردد في الحلق والصدر.\n_________\n(١) رواه البخاري تعليقًا ٢ / ١٧٢ في الأذان، باب إذا بكى الإمام في الصلاة، قال الحافظ في \" الفتح \": وصله سعيد بن منصور عن ابن عيينة عن إسماعيل بن محمد بن سعد سمع عبد الله بن شداد بهذا، وزاد: في صلاة الصبح، قال الحافظ: وفي الباب حديث عبد الله بن الشخير: رأيت رسول الله ﷺ يصلي بنا وفي صدره أزيز كأزيز المرجل من البكاء، رواه أبو داود والنسائي والترمذي في \" الشمائل \" وإسناده قوي، وصححه ابن حبان وابن خزيمة.\n(٢) في الأصل: أخرجه البخاري في ترجمة باب، وفي المطبوع: أخرجه رزين، وليست هذه الرواية عند البخاري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري تعليقا (٢/٢٤١) في الأذان باب إذا بكى الإمام في الصلاة، قال الحافظ في الفتح: وصله سعيد بن منصور عن ابن عيينة عن إسماعيل بن محمد بن سعد سمع عبد الله بن شداد بهذا وزاد: في صلاة الصبح قال الحافظ، وفي الباب حديث عبد الله بن الشخير رأيت رسول الله يصلي بنا، وفي صدره أزيز كأزيز المرجل من البكاء. رواه أبو داود والنسائي والترمذي في الشمائل، وإسناده قوي، وصححه ابن حبان، وابن خزيمة.","vol":"5","page":357},{"text":"٣٤٨٢ - (س) أبو هريرة - ﵁ - «أن النبيَّ - ﷺ- كانت له سكْتة إذا افتتح الصلاة» . أخرجه النسائي (١) .\nوقد جاء لهذا الحديث رواية أخرى ذُكِرت في «كتاب الدعاء» من حرف الدال.\n_________\n(١) ٢ / ١٢٨ في الافتتاح، باب سكوت الإمام بعد افتتاحه الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١٢٨) أخبرنا محمود بن غيلان قال: حدثنا وكيع، قال: حدثنا سفيان عن عمارة ابن القعقاع عن أبي زرعة بن عمرو بن جرير عن أبي هريرة، فذكره.","vol":"5","page":358},{"text":"<span data-type=\"title\" id=toc-683>النوع الخامس: في سكتة القارئ</span>\n٣٤٨٣ - (د ت) سمرة بن جندب - ﵁ - قال: «سَكْتَتَان حَفِظْتُهما عن رسول الله - ﷺ-، فأنكر ذلك عِمران بن حصين، قال: حَفِظْنا سَكْتَة، فكتَبنا إلى أُبيِّ بن كعب بالمدينة، فكتب أُبيّ: أن حفِظَ سمرةُ، فقلنا لقتادة: ما هاتان السكتتان؟ قال: إذا دخل في صلاته، وإذا فرغ من القراءة، ثم قال بعد ذلك: وإذا قرأ ﴿ولا الضَّالِّينَ﴾ قال: فكانُ يعْجِبُه إذا فرغ من القراءة أن يسكتَ حتى يَتَرَادَّ إليه نَفَسُهُ» . أخرجه الترمذي.\nوأخرجه أبو داود، قال سمرة: «حفظتُ سكتتين في الصلاة، سكتة إذا كبَّر الإمام حتى يقرأ، وسكتة إذا فرغ من فاتحة الكتاب وسورة عند الركوع، قال: فأنكر ذلك عليه عمران بن حصين، فكتبوا في ذلك إلى المدينة إلى أُبَيّ، فصدَّق سَمُرَةَ» .\nوفي رواية «وسكتة إذا فرغ من القراءة» وفي أخرى عنه عن النبيِّ - ﷺ- «أنه كان يسكُت سكتتين: إذا اسْتَفْتَح، وإذا فرغ من القراءة ...» ثم ذكر معناه. وفي أخرى بنحو من رواية الترمذي ولفظها (١) .\n_________\n(١) رواه أبو داود رقم (٧٧٧) و(٧٧٨) و(٧٧٩) في الصلاة، باب السكتة عند الافتتاح، ورواه الترمذي رقم (٢٥١) في الصلاة، باب ما جاء في السكتتين في الصلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٧)، قال: حدثنا محمد بن جعفر. والبخاري في جزء القراءة خلف الإمام (٢٧٧) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. وأبو داود (٧٧٩) قال: حدثنا مسدد، قال: حدثنا يزيد. وفي (٧٨٠) قال: حدثنا ابن المثنى، قال: حدثنا عبد الأعلى. وابن ماجة (٨٤٤) قال: حدثنا جميل ابن الحسن بن جميل العتكي، قال: حدثنا عبد الأعلى. والترمذي (٢٥١) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الأعلى. وابن خزيمة (١٥٧٨) قال: حدثنا محمد بن عبد الله بزيع، قال: حدثنا يزيد (يعني ابن زريع) . ثلاثتهم - محمد بن جعفر، ويزيد بن زريع، وعبد الأعلى - عن سعيد، عن قتادة.\n٢- وأخرجه أحمد (٥/١١ و٢٣) قال: حدثنا عفان، قال: حدثنا يزيد بن زريع. وفي (٥/٢١) قال: حدثنا إسماعيل. وأبو داود (٧٧٧) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا إسماعيل. وابن ماجة (٨٤٥) قال: حدثنا محمد بن خالد بن خداش، وعلي بن الحسين بن أشكاب، قالا: حدثنا إسماعيل بن علية. كلاهما - يزيد بن زريع، وإسماعيل بن علية - عن يونس.\n٣- وأخرجه أحمد (٥/٢٢) قال: حدثنا هشيم، قال: أخبرنا منصور، ويونس.\n٤- وأخرجه أحمد (٥/١٥) قال: حدثنا يزيد، وفي (٥/٢٠) قال: حدثنا أبو كامل. وفي (٥/٢١) قال: حدثنا عفان. والدارمي (١٢٤٦) قال: أخبرنا عفان. والبخاري في جزء القراءة خلف الإمام (٨٧٢) قال: حدثنا أبو الوليد، وموسى. خمستهم - يزيد، وأبو كامل، وعفان، وأبو الوليد، وموسى - عن حماد بن سلمة، عن حميد الطويل.\n٥- وأخرجه أبو داود (٧٧٨) قال: حدثنا أبو بكر بن خلاد، قال: حدثنا خالد بن الحارث، عن أشعث.\nخمستهم - قتادة، ويونس، ومنصور، وحميد، وأشعث - عن الحسن، فذكره.","vol":"5","page":359},{"text":"<span data-type=\"title\" id=toc-684>الفرع الرابع: في الركوع والسجود والقنوت</span>، وفيه نوعان\n<span data-type=\"title\" id=toc-685>النوع الأول: في الركوع والسجود</span>\n<span data-type=\"title\" id=toc-686>الاعتدال</span>\n٣٤٨٤ - (د ت س) أبو مسعود البدري - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تُجزِئُ صلاةُ أحدِكم حتى يُقيمَ ظهرةَ في الركوع والسجود» . أخرجه أبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٨٥٥) في الصلاة، باب صلاة من لا يقيم صلبه، والترمذي رقم (٢٦٥) في الصلاة، باب رقم (٨٤)، والنسائي ٢ / ١٤٣ في الافتتاح، باب إقامة الصلب في الركوع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٤٥٤) قال: حدثنا سفيان. وأحمد (٤/١١٩) قال: حدثنا حسين بن محمد، قال: حدثنا شعبة. وفي (٤/١٢٢) قال: حدثنا وكيع. (ح) وابن نمير (ح) وابن أبي زائدة. وفي (٤/١٢٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (١٣٣٣) قال: أخبرنا يعلى بن عبيد. وأبو داود (٨٥٥) قال: حدثنا حفص بن عمر النمري، قال: حدثنا شعبة. وابن ماجة (٨٧٠) قال: حدثنا علي بن محمد، وعمرو بن عبد الله، قالا: حدثنا وكيع. والترمذي (٢٦٥) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو معاوية. والنسائي (٢/١٨٣) . وفي الكبرى (١٠٠٩) قال: أخبرنا قتيبة، قال: حدثنا الفضيل. وفي (٢/٢١٤) . وفي الكبرى (٦١٢) قال: أخبرنا علي بن خشرم المروزي، قال: أنبأنا عيسى وهو ابن يونس. وابن خزيمة (٥٩١ و٦٦٦) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا أبو معاوية. (ح) وحدثنا هارون بن إسحاق الهمداني، قال: أخبرنا ابن فضيل ح وحدثنا سلم بن جنادة، قال: حدثنا وكيع. وفي (٥٩٢) قال: حدثنا بندار، قال: حدثنا ابن أبي عدي، عن شعبة. ح وحدثنا بشر بن خالد العسكري، قال: حدثنا محمد، يعني ابن جعفر، عن شعبة. وفي (٦٦٦) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا ابن إدريس، ومحمد بن فضيل ح وحدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان.\nجميعهم - سفيان بن عيينة، وشعبة، ووكيع، وعبد الله بن نمير، وابن أبي زائدة، ويعلى بن عبيد، وأبو معاوية، والفضيل بن عياض، وعيسى، ومحمد بن فضيل، وابن إدريس - عن سليمان الأعمش، قال: سمعت عمارة بن عمير، عن أبي معمر، فذكره.","vol":"5","page":360},{"text":"٣٤٨٥ - (ط) النعمان بن مرة - ﵁ - أن رسول الله - ﷺ- قال: «مَا تَرَوْنَ في الشَّاربِ والزَّاني والسَّارق؟ وذلك قبل أن تنزل فيهم الحدودُ، قالوا: الله ورسوله أعلم، قال: هنّ فَواحِشُ، وفيهن عقوبة، وأسوَأُ السَّرقة: الذي يَسرِق صلاتَه، قالوا: كيف يسرقُ صلاتَه يا رسول الله؟ قال: لا يُتمُّ ركوعها ولا سجودها» قال النعمان: وكان عمر يقول: «إن وجه دينكم الصلاة فزيِّنُوا وجه دينكم بالخشوع» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٧ في قصر الصلاة في السفر، باب العمل في جامع الصلاة، وهو مرسل صحيح، وله ⦗٣٦١⦘ شواهد مسندة صحيحة، منها عن أبي قتادة قال: قال رسول الله ﷺ: أسوأ الناس سرقة الذي يسرق من صلاته، قالوا: يا رسول الله وكيف يسرق من صلاته، قال: لا يتم ركوعها ولا سجودها، رواه أحمد في \" المسند \" ٥ / ٣١٠ وصححه الحاكم، ووافقه الذهبي، ورواه الطبراني عن أبي هريرة وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٨٢) عن يحيى بن سعيد عن النعمان بن مرة.","vol":"5","page":360},{"text":"٣٤٨٦ - (د س) سالم البرَّاد قال: «أتينا أبا مسعود فقلنا له: حدِّثْنا عن صلاة رسول الله -ﷺ-، فقام بين أيدينا، فكبَّر، فلما ركع وضع راحتيه على ركبتيه، وجعل أصابعه أسفل من ذلك وجَافى [بين] مرْفَقَيْهِ حتى استوى كلُّ شيء منه، ثم قال: سمع الله لمن حمده، فقام حتى استوى كلُّ شيء منه» . أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جافى): يده عن جنبه: إذا رفعها عنه، ولم يلصقها به.\n_________\n(١) رواه أبو داود رقم (٨٦٣) في الصلاة، باب صلاة من لا يقيم صلبه في الركوع والسجود، والنسائي ٢ / ١٨٦ في الافتتاح، باب مواضع الراحتين في الركوع، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١١٩) قال: حدثنا عفان، قال: حدثنا همام. وفي (٤/١٢٠) قال: حدثنا حسين ابن علي، عن زائدة. وفي (٥/٢٧٤) قال: حدثنا يحيى بن حماد، قال: أخبرنا أبو عوانة. والدارمي (١٣١٠) قال: أخبرنا أبو الوليد، قال: حدثنا همام. وأبو داود (٨٦٣) قال: حدثنا زهير بن حرب، قال: حدثنا جرير. والنسائي (٢/١٨٦) . وفي الكبرى (٥٣٧) قال: أخبرنا هناد بن السري في حديثه عن أبي الأحوص. وفي (٢/١٨٦) . وفي الكبرى (٥٣٨) قال: أخبرنا أحمد بن سليمان الرهاوي، قال: حدثنا حسين، عن زائدة. وفي (٢/١٨٧) . وفي الكبرى (٥٣٩) قال: أخبرنا يعقوب بن إبراهيم، عن ابن علية. وابن خزيمة (٥٩٨) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير.\nستتهم - همام، وزائدة، وأبو عوانة، وجرير، وأبو الأحوص، وابن علية - عن عطاء بن السائب عن سالم أبي عبد الله البراد، فذكره.","vol":"5","page":361},{"text":"٣٤٨٧ - (خ) حرملة - مولى أسامة - «أن الحجاجَ بنَ أيمنَ بن أمِّ أيمن - وكان أخا أسامةَ لأمِّه من الأنصار - رآه ابنُ عمر لا يتم ركوعه، فقال: أَعِدْ» زاد في رواية «فلما ولى، قال ابن عمر: مَن هذا؟ قلت: الحجَّاجُ بن أيمن، قال: لو رأى النبيُّ -ﷺ- هذا لأحبَّهُ» زاد بعض الرواة: «وكانت حاضنة النبي - ﷺ-» أخرجه البخاري (١) . ⦗٣٦٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حاضنة): الحاضنة: المرأة التي تلي أمر الطفل وتربِّيه.\n_________\n(١) ٦ / ٦٣ في فضائل أصحاب النبي ﷺ، باب ذكر أسامة بن زيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٧٣٧) قال أبو عبد الله، وحدثني سليمان بن عبد الرحمن حدثنا الوليد بن مسلم حدثنا عبد الرحمن بن نمر عن الزهري حدثني حرملة مولى أسامة بن زيد، فذكره.","vol":"5","page":361},{"text":"٣٤٨٨ - (خ م د ت س) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «اعْتدلُوا في السجود، ولا يبسُطنَّ أحدكم ذراعيه انبساط الكلب» . أخرجه البخاري ومسلم وأبو داود والترمذي والنسائي.\nوزاد البخاري في رواية أخرى «وإذا بزق فلا يبْزُقنَّ بين يديه، ولا عن يمينه، فإنه يناجي ربَّه» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٤٩ في صفة الصلاة، باب لا يفترش ذراعيه في السجود، ومسلم رقم (٤٩٣) في الصلاة، باب الاعتدال في السجود، وأبو داود رقم (٨٩٧) في الصلاة، باب صفة السجود، والترمذي رقم (٢٧٦) في الصلاة، باب ما جاء في الاعتدال في السجود، والنسائي ٢ / ٢١١ و٢١٢ في الافتتاح، باب النهي عن بسط الذراعين في السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح. أخرجه البخاري في الصلاة (٢٩٢) عن بندار. ومسلم فيه (الصلاة ٤٥:٢) عن بندار وأبي موسى كلاهما عن غندر و(٤٥:١) عن أبي بكر عن وكيع و(٤٥:٢) عن يحيى بن حبيب بن عربي عن خالد بن الحارث وأبو داود فيه (الصلاة ١٥٩: ٢) عن مسلم بن إبراهيم والترمذي فيه (الصلاة ٩٠:٢) عن محمود بن غيلان عن أبي داود والنسائي فيه (الصلاة، لعله (٣٦٣) عن محمد بن عبد الأعلى، و(٤٠٠) إسماعيل بن مسعود فرقها كلاهما عن خالد بن الحارث خمستهم عنه به راجع تحفة الأشراف (١/٣٢١) .","vol":"5","page":362},{"text":"٣٤٨٩ - (خ م د) أنس بن مالك - ﵁ - قال: «إني لا آلو أن أُصَلِّيَ بكم كما رأيتُ رسولَ - ﷺ- يصلي بنا. قال ثابت: فكان أنس يصنَع شيئًا لا أَراكم تصنعونه، كان إذا رفع رأسه من الركوع انتصب قائمًا، حتى يقول القائل: قد نَسِيَ، وإذا رفع رأسه من السجدة مكث حتى يقول القائل: قد نَسِيَ» .\nوفي رواية نحوه، إلا أنه قال: «وإذا رفع رأسه بين السجدتين» . أخرجه البخاري ومسلم.\nوللبخاري قال: «كان أنس يَنْعَتُ لنا صلاةَ رسول الله - ﷺ-، فكان يُصَلِّي، فإذا رفع رأسَهُ من الركوع قام حتى نقول: قد نَسِيَ» . ⦗٣٦٣⦘\nوفي رواية أبي داود، قال: «ما صليتُ خلفَ رجل أوجزَ صلاة من رسولِ الله - ﷺ- في تمام، وكان رسولُ الله - ﷺ- إذا قال: سمع الله لمن حمده، قام حتى نقول: قد [أ] وْهَمَ، ثم يُكبِّر ويسجد، وكان يقعد بين السجدتين، حتى نقول: قد [أ] وْهَمَ» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٤٩ في صفة الصلاة، باب المكث بين السجدتين، وباب الاطمئنان حين يرفع رأسه من الركوع، ومسلم رقم (٤٧٢) في الصلاة، باب اعتدال أركان الصلاة وأبو داود رقم (٨٥٣) في الصلاة، باب طول القيام من الركوع بين السجدتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.\n١- أخرجه أحمد (٣/٢٢٦) قال: حدثنا يونس وعبد بن حميد (١٣٨٠) قال: حدثنا محمد بن الفضل والبخاري (١/٢٠٨) قال: حدثنا سليمان بن حرب، ومسلم (٢/٤٥) قال: حدثنا خلف بن هشام وابن خزيمة (٦٠٩ و٢٨٢) قال: حدثنا أحمد بن عبده الضبي وفي (٦٠٩) أيضا قال: حدثنا أحمد بن المقدام.\nستتهم - يونس، ومحمد بن الفضل، وسليمان، وخلف، وأحمد بن عبده، وأحمد بن المقدام - قالوا حدثنا حماد بن زيد.\n٢- وأخرجه أحمد (٣/١٧٢) قال: حدثنا محمد بن جعفر وعبد بن حميد - (١٢٦١) قال: حدثني وهب ابن جرير وفي (١٣٠٥) قال: حدثنا سعيد بن الربيع. والبخاري (١/٢٠٢) قال: حدثنا أبو الوليد أربعتهم - ابن جعفر، ووهب، وسعيد، وأبو الوليد - قالوا حدثنا شعبة.\n٣- وأخرجه أحمد (٣/١٦٢) وعبد بن حميد (١٢٥٢) كلاهما عن عبد الرزاق قال: حدثنا معمر.\n٤- وأخرجه أحمد (٣/٢٢٣) وعبد بن حميد (١٢٨١) قالا: حدثنا هاشم قال: حدثنا سليمان بن المغيرة.\nأربعتهم - حماد، وشعبة، ومعمر، وسليمان - عن ثابت فذكره.","vol":"5","page":362},{"text":"٣٤٩٠ - (خ م س) أنس بن مالك - ﵁ - أن النبيَّ - ﷺ- قال: «أقيموا الرُّكوعَ والسجود، فوَاللهِ، إني لأراكم من بعدي - وربما قال: من بعد ظهري - إذا ركعتم وسجدتم» . أخرجه البخاري ومسلم والنسائي.\nوللبخاري: أنه سمع النبيَّ -ﷺ- يقول: «أتمُّو الركوع والسجود، فوالذي نفسي بيده، إني لأراكم من بعد ظهري، إذا ما ركعتم وإذا ما سجدتم» .\nولمسلم: أن نبي الله - ﷺ- قال: «أتمُّوا الركوع والسجود» . وفي أخرى «أقيموا الركوع والسجود ...» وذكر نحوه وفي رواية النسائي أيضًا، قال: «أتمُّوا الركوع والسجود إذا ركعتم وسجدتم» (١) .\n_________\n(١) رواه البخاري ١١ / ٤٦١ في الأيمان والنذور، باب كيف كانت يمين رسول الله ﷺ، وفي صفة الصلاة، باب الخشوع في الصلاة، ومسلم رقم (٤٢٥) في الصلاة، باب الأمر بتحسين الصلاة وإتمامها، والنسائي ٢ / ١٩٣ و١٩٤ في الافتتاح، باب الأمر بإتمام الركوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في الصلاة (٢٣٩:٢) عن بندار ومسلم فيه (الصلاة ٢٤:٣) عن أبي موسى وبندار كلاهما عن غندر عنه به. الأشراف (١/٣٢٩) .\nوأخرجه النسائي (٢/١٩٣) أخبرنا محمد بن عبد الأعلى قال: حدثنا خالد، قال: حدثنا شعبة عن قتادة قال: سمعت أنسا.","vol":"5","page":363},{"text":"٣٤٩١ - (خ د س) مالك بن الحويرث - ﵁ - قال لأصحابه: «ألا ⦗٣٦٤⦘ أُنَبِّئُكم بصلاة النبيِّ - ﷺ-؟ قال: وذاك في غير حين صلاة - فقام ثم ركع فكبَّر، ثم رفع رأسه، فقام هُنَيْهة ثم سجد رفع رأسه هُنيْهة، وصلى صلاةَ عمر وابن سلمة - شيخنا هذا. قال أيوب: كان يفعل شيئًا لم أَرَكْم تفعلونه، كان يقعد في الثالثة أو الرابعة» .\nوفي رواية، قال: قلت لأبي قلابَةَ: كيف كانت صلاتُهم؟ قال: مثل صلاة شيخنا هذا - يعني: عمرو بن سلمة - وكان ذلك الشيخ يُتمُّ التكبير، وإذا رفع رأسه من السجدة الثانية جلس واعتَمد على الأرض ثم قام.\nوفي رواية نحوه، وفيه: «قام فأمْكَنَ القيام، ثم ركع فأمكن الركوع، ثم رفع رأسه فانْتَصب قائمًا هُنيْهة، قال أبو قِلابة: صلَّى بنا صلاةَ شيخنا هذا - أبي بُرَيد - وكان أبو بريد (١) إذا رفع رأسه من السجدة الآخرة من الركعة الأولى والثانية، استوى قاعدًا، ثم نهض» . أخرجه البخاري.\nوفي رواية أبي داود: قال أبو قِلابة: «جاءنا أيو سليمان - مالك بن الحُوَيْرِث - في مسجدنا، فقال: إني لأُصلِّي، ما أريد الصلاةَ، ولكنِّي والله أُريدُ أن أُرِيكم كيف رأيتُ رسولَ الله -ﷺ- يصلي، قال: قلت لأبي قِلابة: كيف صلَّى؟ قال: مثل صلاةِ شيخنا هذا - يعني: عمرو بن سلمة إمامهم - وذكر أنه كان إذا رفع رأسه من السجدة الآخرة في الركعة الأولى، قعد، ثم قام» .\nوفي رواية النسائي، قال: «كان مالك بن الحويرث يأتينا، فيقول: ⦗٣٦٥⦘ ألا أحدِّثُكم عن صلاة رسول الله - ﷺ-؟ فيصلي في غير وقت صلاة، فإذا رفع رأسه من السجدة الثانية في أول الركعة استوى قاعدًا، ثم قام فاعتمد على الأرض» (٢) .\n_________\n(١) هو عمرو بن سلمة الجرمي. قال الحافظ في \" الفتح \": واختلف في ضبط كنيته، ووقع هنا للأكثر بالتحتانية والزاي، وعند الحموي وكريمة: بالموحدة والراء، مصغرًا، وكذا ضبطه مسلم في الكنى، وقال عبد الغني بن سعيد: لم أسمعه من أحد إلا بالزاي، لكن مسلم أعلم، والله أعلم.\n(٢) رواه البخاري ٢ / ٢٤٠ و٢٤١ في صفة الصلاة، باب الطمأنينة حين يرفع رأسه من الركوع، وباب المكث بين السجدتين، وباب كيف يعتمد على الأرض إذا قام من الركعة، وفي الجماعة، باب من صلى بالناس وهو لا يريد إلا أن يعلمهم صلاة النبي ﷺ، وأبو داود رقم (٨٤٢) في الصلاة، باب النهوض في الفرد، والنسائي ٢ / ٢٣٤ في الافتتاح، باب الاعتماد على الأرض عند النهوض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤٣٦) قال: حدثنا إسماعيل. وفي (٥/٥٣) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد. والبخاري (١/١٧٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. وفي (١/٢٠٢) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد. وفي (١/٢٠٧) قال: حدثنا أبو النعمان، قال: حدثنا حماد. وفي (١/٢٠٩) قال: حدثنا معلى بن أسد، قال: حدثنا وهيب. وأبو داود (٨٤٢) قال: حدثنا مسدد، قال: حدثنا إسماعيل، يعني ابن إبراهيم. وفي (٨٤٣) قال: حدثنا زياد بن أيوب، قال: حدثنا إسماعيل. والنسائي (٢/٢٣٣) وفي الكبرى (٦٥٠) قال: أخبرنا زياد بن أيوب دلويه، قال: حدثنا إسماعيل. ثلاثتهم - إسماعيل، وحماد، ووهيب - قالوا: حدثنا أيوب.\n٢- وأخرجه النسائي (٢/٢٣٤) وفي الكبرى (٦٥٢) قال: أخبرنا محمد بن بشار. وابن خزيمة (٦٨٧) قال: حدثنا محمد بن بشار، وأبو موسى. كلاهما - محمد بن بشار، وأبو موسى محمد بن المثنى - قالا: حدثنا عبد الوهاب، قال: حدثنا خالد.\nكلاهما - أيوب، وخالد - عن أبي قلابة، فذكره.","vol":"5","page":363},{"text":"<span data-type=\"title\" id=toc-687>مقدار الركوع والسجود</span>\n٣٤٩٢ - (د س) سعيد بن جبير قال: سمعت أنس بن مالك ﵁ يقول: «ما صليتُ وراء أحد بعد رسول الله - ﷺ- أشبه صلاة بصلاة رسول الله - ﷺ- من هذا الفتى - يعني عمر بن عبد العزيز - قال: فحزَرنَا ركوعه عشر تسبيحات، وسجودَه عشر تسبيحات» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٨٨٨) في الصلاة، باب مقدار الركوع والسجود، والنسائي ٢ / ٢٢٤ و٢٢٥ في الافتتاح، باب عدد التسبيح في السجود، ورواه أحمد في \" المسند \" ٣ / ١٦٢ و١٦٣ وفي سنده وهب بن مانوس، لم يوثقه غير ابن حبان، وقال ابن القطان: مجهول الحال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الصلاة (١٥٥:٤) عن أحمد بن صالح المصري ومحمد بن رافع النيسابوري كلاهما عن عبد الله بن إبراهيم بن عمر بن كيسان عن أبيه عن وهب بن مأنوس عنه به، قال: أحمد بن صالح، قلت له: مأنوس أو مأبوس. قال: أما عبد الرزاق فيقول: مأبوس. وأما حفظي فمأنوس. والنسائي (الصلاة ٤٢٣) عن محمد بن رافع به. الأشراف (١/٢٢٥) .","vol":"5","page":365},{"text":"٣٤٩٣ - (د) السعدي عن أبيه - أو عمه - قال: «رَمَقْتُ رسولَ الله - ﷺ- في صلاته، فكان يتمكن في ركوعه وسجوده قَدْر ما يقول: سبحان الله وبحمده ثلاثًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٨٨٥) في الصلاة، باب مقدار الركوع والسجود، والسعدي مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٨٨٥) حدثنا مسدد ثنا خالد بن عبد الله، ثنا سعيد الجريري، عن السعدي عن أبيه أو عن عمه قال: فذكره.","vol":"5","page":365},{"text":"٣٤٩٤ - (خ م د ت س) البراء بن عازب - ﵁ - قال: «كان ركوعُ النبيِّ - ﷺ-، وسجودُه، وبين السجدتين، وإذا رفع رأسه من الركوع - ما خلا القيام والقعود - قريبًا من السَّواء» .\nوفي رواية، قال: «رَمَقْتُ الصلاة مع محمد - ﷺ- فوجدتُ قيامَه فركعتَه، فاعتداله لَه بعد ركوعه، فسجدتَه، فجلستَه بين السجدتين، فسجدتَه وجلسته ما بين التسليم، والانصراف: قريبًا من السَّواء» . وفي أخرى قال: «غلب على الكوفة رجل قد سماه: زَمَن بنِ الأشعث، وسماه غُنْدَر في روايته: مطرَ بن ناجية - فأمر أبا عبيدة بن عبد الله أن يصلِّي بالناس، وكان يصلِّي فإذا رفع رأسه من الركوع: قام قدْرَ ما أقول: اللهم ربنا لك الحمد، ملءَ السماوات وملء الأرض، وملء ما شئت من شيء بعدُ، أهل الثناء والمجد، لا مانع لما أعطيت، ولا معطي لما منعت، ولا ينفع ذا الجدِّ منك الجدُّ، قال الحكَم: فذكرتُ ذلك لعبد الرحمن بن أبي ليلى، فقال: سمعت البراء بن عازب يقول: كانت صلاةُ رسول الله - ﷺ-: قيامُه، وركوعه، وإذا رفع رأسه من الركوع، وسجودُه، وما بين السجدتين: قريبًا من السواء. قال شعبة: فذكرته لعمرو بن مرة، فقال: قد رأيتُ ابن أبي ليلى، فلم تكن صلاته هكذا» . هذه رواية البخاري ومسلم.\nوفي رواية أبي داود مثل الرواية الثانية. وله في أخرى، قال: «رَمَقْتُ رسولَ الله - ﷺ- في الصلاة، فوجدتُ قيامه كركعته ⦗٣٦٧⦘ وسجدته، واعتداله في الركعة كسجدته، وجلستَه بين السجدتين، وجلسته ما بين التسليم والانصراف: قريبًا من السواء» .\nوله في أخرى، قال: «كان ركوعه وسجوده وما بين السجدتين: قريبًا من السواء» .\nوفي رواية الترمذي والنسائي، قال: «كانت صلاةُ رسولِ الله -ﷺ- إذا ركع، وإذا رفع رأسه من الركوع، وإذا سجد، وإذا رفع رأسه من السجود، قريبًا من السواء» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٢٨ في صفة الصلاة، باب استواء الظهر في الركوع، وباب الاطمئنان حين يرفع رأسه من الركوع، وباب المكث بين السجدتين، ومسلم رقم (٤٧١) في الصلاة، باب اعتدال أركان الصلاة وتخفيفها، وأبو داود رقم (٨٥٢) في الصلاة، باب طول القيام من الركوع بين السجدتين، والترمذي رقم (٢٧٩) في الصلاة، باب ما جاء في إقامة الصلب إذا رفع رأسه من الركوع والسجود، والنسائي ٢ / ١٩٧ و١٩٨ في الافتتاح، باب قدر القيام بين الرفع من الركوع والسجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.\n١- أخرجه أحمد (٤/٢٨٠) قال: حدثنا محمد بن جعفر. وفي (٤/٢٨٥) قال: حدثنا عفان. وفيه (٤/٢٨٥) قال: حدثنا إسماعيل بن علية. والدارمي (١٣٣٩) قال: أخبرنا سعيد بن الربيع. والبخاري (١/٢٠٠) قال: حدثنا بدل بن المحبر. وفي (١/٢٠٢) قال: حدثنا أبو الوليد. ومسلم (٢/٤٥) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. (ح) وحدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر. وأبو داود (٨٥٢) قال: حدثنا حفص بن عمر. والترمذي (٢٧٩) قال: حدثنا أحمد بن محمد بن موسى، قال: أخبرنا عبد الله بن المبارك. وفي (٢٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي (٢/١٩٧) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن علية. وفي (٢/٢٣٢) قال: أخبرنا عبيد الله بن سعيد أبو قدامة، قال: حدثنا يحيى. وابن خزيمة (٦١٠ و٦٥٩) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع (ح) وحدثنا أحمد بن المقدام قال: حدثنا يزيد بن زريع. جميعهم - ابن جعفر، وعفان، وإسماعيل، وسعيد، وبدل، وأبو الوليد، ومعاذ، وحفص، وابن المبارك، ويحيى، ووكيع، ويزيد - عن شعبة.\n٢- وأخرجه أحمد (٤/٢٩٨) قال: حدثنا عبدة بن سليمان. والبخاري (١/٢٠٨) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا أبو أحمد الزبيري. ثلاثتهم - عبدة، والزبيري، ويحيى - عن مسعر.\nكلاهما - شعبة، ومسعر - عن الحكم، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"5","page":366},{"text":"٣٤٩٥ - (خ س) زيد بن وهب قال: «رأى حذيفة - ﵁ - رجلًا يصلي، فطَفَّفَ، فقال له حذيفةُ: مذُ كم تصلي هذه الصلاة؟ قال: مُنْذُ أربعين (١) سنة، قال: ما صليتَ منذ أربعين (٢) سنة، ولو مُتَّ وأنت تصلي هذه الصلاة، مُتَّ على غير فِطْرة محمد - ﷺ-، ثم قال: إن الرجل ليُخَفِّفُ ويُتمُّ ويُحْسِن» . أخرجه النسائي.\nوفي رواية البخاري، قال شقيق: «إن حذيفة رأى رجلًا لا يتمُّ ركوعه ولا سجوده، فلما قضى صلاته، دعاه، فقال له حذيفة: ما صليتَ - قال وأحسبه قال: ولو مُتَّ مُتَّ على غير سُنَّة محمد - ﷺ-» .\nوفي رواية «ولو مُتَّ مُتَّ على غير الفطرة التي فطر الله [عليها] محمدًا - ﷺ-» (٣) . ⦗٣٦٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَفَّف): التطفيف في الكيل: نقصه، والمراد به هاهنا: نقص الصلاة والقراءة والاختصار فيها.\n(فطرة محمد): الفطرة: الخلقة، والفطرة: الملة، أراد دين الإسلام الذي هو منسوب إلى محمد رسول الله - ﷺ -.\n_________\n(١) في الأصل: منذ أربعون.\n(٢) في الأصل: منذ أربعون.\n(٣) رواه البخاري ٢ / ٢٢٧ و٢٢٨ في صفة الصلاة، باب إذا لم يتم الركوع، وباب إذا لم يتم السجود، والنسائي ٣ / ٥٨ و٥٩ في السهو، باب تطفيف الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٨٤) قال: حدثنا أبو معاوية. والبخاري (١/٢٠٠) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. كلاهما - أبو معاوية، وشعبة - عن الأعمش.\n٢- وأخرجه النسائي (٣/٥٨) وفي الكبرى (٥٢١ و١١٤٤) قال: أخبرنا أحمد بن سليمان. قال: حدثنا يحيى بن آدم، قال: حدثنا مالك بن مغول، عن طلحة بن مصرف.\nكلاهما - الأعمش، وطلحة - عن زيد بن وهب، فذكره.","vol":"5","page":367},{"text":"٣٤٩٦ - (د س) عبد الرحمن بن شبل - ﵁ - قال: «نهى رسولُ الله - ﷺ- عن نقْرَةِ الغراب، وافتِراشِ السَّبُع، وأن يُوَطِّن الرجلُ بالمكان في المسجد كما يُوَطِّنُ البعير» . أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نقر الغراب): النقر في الصلاة: ترك الطمأنينة في السجود، والمتابعة بين السجدتين من غير أن يقعد بينهما، شبهه بنقر الغراب إذا وقع على الجيفة فأكل منها، فتراه يتابع بين نقراته لحمها.\n(افتراش السبع): هو أن يضع ساعديه على الأرض في السجود كما يقعد الكلب في بعض حالاته، وكذلك غيره من السباع، كالذئب ونحوه. ⦗٣٦٩⦘\n(يوطن بالمكان كما يوطن البعير): معناه: أن يألف الرجل مكانًا معلومًا من المسجد يصلي فيه، كالبعير لا يأوي من عَطَن إلا إلى مَبْرَك دَمِت قد أوطنه واتخذه مُناخًا، وقيل: هو أن يبرك على ركبتيه قبل يديه إذا أراد السجود كبُروك البعير على المكان الذي أوطنه.\n_________\n(١) رواه أبو داود رقم (٨٦٢) في الصلاة، باب صلاة من لا يقيم صلبه في الركوع، والنسائي ٢ / ٢١٤ في الافتتاح، باب النهي عن نقرة الغراب، ورواه أحمد في \" المسند \" ٣ / ٤٢٨ و٤٤٨ والدارمي ١ / ٣٠٣ في الصلاة، باب النهي عن الافتراش ونقرة الغراب، ورواه أحمد في \" المسند \" ٥ / ٤٤٧ من حديث أبي سلمة الأنصاري، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٨) قال: حدثنا يحيى بن سعيد، عن عبد الحميد. وفي (٣/٤٢٨) قال: حدثنا الحجاج، قال: حدثنا الليث، يعني ابن سعد، قال: حدثني يزيد بن أبي حبيب. وفي (٣/٤٢٨) قال: حدثنا هاشم، قال: حدثنا ليث، عن يزيد بن أبي حبيب. وفي (٣/٤٤٤) قال: حدثنا عثمان بن عمر، قال: حدثنا عبد الحميد (ح) ومحمد بن بكر، قال: أخبرنا عبد الحميد بن جعفر. والدارمي (١٣٢٩) قال: أخبرنا أبو عاصم، عن عبد الحميد بن جعفر. وأبو داود (٨٦٢) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا الليث، عن يزيد بن أبي حبيب (ح) وحدثنا قتيبة، قال: حدثنا الليث. وابن ماجة (١٤٢٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثنا أبو بشر بكر بن خلف، قال: حدثنا يحيى بن سعيد، قال: حدثنا عبد الحميد بن جعفر. والنسائي (٢/٢١٤) . وفي الكبرى (٦٠٩) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، قال: حدثنا خالد، عن ابن أبي هلال. وابن خزيمة (٦٦٢ و١٣١٩) قال: حدثنا بندار، قال: حدثنا يحيى، وأبو عاصم، قالا: حدثنا عبد الحميد بن جعفر. وفي (٦٦٢) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع، عن عبد الحميد بن جعفر.\nأربعتهم - عبد الحميد بن جعفر، ويزيد بن أبي حبيب، والليث، وسعيد بن أبي هلال - عن جعفر بن عبد الله بن الحكم، عن تميم بن محمود، فذكره.","vol":"5","page":368},{"text":"٣٤٩٧ - () عبد الرحمن بن عوف - ﵁ - قال: «نهى رسولُ الله - ﷺ- عن النَّقْر، فقال: ليس لنا مَثَلُ السَّوْء، ليس منا من ينْقُرُ نَقْرَ الغراب، قال: ونهى عن افتراش السبع» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.","vol":"5","page":369},{"text":"<span data-type=\"title\" id=toc-688>هيئة الركوع والسجود</span>\n٣٤٩٨ - (د س) عبد الله بن مسعود - ﵁ - قال: «إذا ركعَ أحدُكم فليَفرِش ذراعيه على فَخِذيه، وليُطبِّق بين كَفَّيْه، فكأني أنظر إلى اختلاف أصابع رسولِ الله - ﷺ-» .\nوفي رواية قال: علَّمَنا رسولُ الله - ﷺ- الصلاة، فكبَّر، ورفع يديه، فلما ركع طبَّقَ يديه بين ركبتيه، قال: فبلغ ذلك سعدًا، فقال: «صدق أخي، كنا نفعل هذا، ثم أُمِرْنا بهذا، يعني الإمساك على الركبتين» . أخرجه أبو داود، وأخرج النسائي الثانية (١) .\n_________\n(١) رواه أبو داود رقم (٨٦٨) في الصلاة، باب تفريع أبواب الركوع والسجود ووضع اليدين على الركبتين، والنسائي ٢ / ١٨٤ و١٨٥ في الافتتاح، باب التطبيق، ورواه مسلم في \" صحيحه \"، وأحمد في \" المسند \" وغيرهم، وهو حديث صحيح، وفي الحديث نسخ التطبيق في الركوع، وقد بقي عليه ابن مسعود ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤١٨) (٣٩٧٤) قال: حدثنا يحيى بن آدم. والبخاري في رفع اليدين (٣٢) قال: حدثنا الحسن بن الربيع. وأبو داود (٧٤٧) قال: حدثنا عثمان بن أبي شيبة. والنسائي (٢/١٨٤) . وفي الكبرى (٥٣٣) قال: أخبرنا نوح بن حبيب. وابن خزيمة (٥٩٥) قال: حدثنا محمد بن أبان.\nخمستهم - يحيى بن آدم، والحسن، وعثمان، ونوح، ومحمد بن أبان - عن عبد الله بن إدريس، عن عاصم ابن كليب، عن عبد الرحمن بن الأسود، عن علقمة، فذكره.","vol":"5","page":369},{"text":"٣٤٩٩ - (ت س) عمر بن الخطاب - ﵁ - قال: «سُنَّتْ لكم الرُّكبُ، فأمْسِكُوا بالرُّكَب» .\nوفي رواية: «إنما السُّنّةُ الأخذُ بالرُّكب» . هذه رواية النسائي.\nوفي رواية الترمذي، قال أبو عبد الرحمن السُّلَمي: قال لنا عمر بن الخطاب: «إن الرُّكَب سُنَّةُ نبيكم - ﷺ- (١) فخذوا بالرُّكب» (٢) .\n_________\n(١) لفظه في نسخ الترمذي المطبوعة: إن الركب سنت لكم.\n(٢) رواه الترمذي رقم (٢٥٨) في الصلاة، باب ما جاء في وضع اليدين على الركبتين في الركوع، والنسائي ٢ / ١٨٥ في الافتتاح، باب الإمساك بالركب في الركوع، وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن سعد، وأنس، وأبي حميد، وأبي أسيد، وسهل بن سعد، ومحمد بن مسلمة، وأبي مسعود، وهذا أيضًا ناسخ للتطبيق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٨) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو بكر بن عياش، قال: حدثنا أبو حصين. والنسائي (٢/١٨٥) . وفي الكبرى (٥٣٦) قال: أخبرنا محمد بن بشار، قال: حدثني أبو داود، قال: حدثنا شعبة، عن الأعمش، عن إبراهيم. وفي (٢/٨٥) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن سفيان، عن أبي حصين.\nكلاهما - أبو حصين، وإبراهيم - عن أبي عبد الرحمن السلمي، فذكره.","vol":"5","page":370},{"text":"٣٥٠٠ - (د س) أبو إسحاق السبيعي قال: «وصف لنا البراء بن عازب ﵁ السجودَ، فوضعَ يديه واعتمد على رُكْبتيه، ورفع عَجيزتَه، وقال: هكذا كان رسولُ الله - ﷺ- يسجد» أخرجه أبو داود والنسائي، وفي رواية قال: «كان رسولُ الله - ﷺ- إذا صلى جنَّحَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَجِيزته): العَجِيزة: العَجُز.\n(جَنَّح) الرجل: إذا جافى يديه عن جانبيه، فصارا له مثل الجناح إذا فرشه الطائر.\n_________\n(١) رواه أبو داود رقم (٨٩٦) في الصلاة، باب صفة السجود، والنسائي ٢ / ٢١٢ في الافتتاح، باب صفة السجود، قال الحافظ الزيلعي في \" نصب الراية \": قال النووي. ورواه ابن حبان والبيهقي، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٠٣) قال: حدثنا أبو كامل. وأبو داود (٨٩٦) قال: حدثنا الربيع بن نافع والنسائي (٢/٢١٢) وابن خزيمة (٦٤٦) كلاهما عن علي بن حجر.\nثلاثتهم - أبو كامل، والربيع، وعلي - عن شريك ابن عبد الله النخعي عن أبي إسحاق فذكره.","vol":"5","page":370},{"text":"٣٥٠١ - (م ت) البراء بن عازب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا سجدتَ فضَعْ كفَّيْكَ، وارفع مِرفَقَيك» . أخرجه مسلم.\nوفي رواية الترمذي، قال: «قلت للبراء: أين كان النبيُّ -ﷺ- يضع وجهه إذا سجد؟ فقال: بين كفَّيْه» (١) .\n_________\n(١) رواه مسلم رقم (٤٩٤) في الصلاة، باب الاعتدال في السجود، والترمذي رقم (٢٧١) في الصلاة، باب ما جاء أين يضع الرجل وجهه إذا سجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٣) قال: حدثنا أبو الوليد وعفان. وفي (٤/٢٩٤) قال: حدثنا عفان. ومسلم (٢/٥٣) قال: حدثنا يحيى بن يحيى. وابن خزيمة (٦٥٦) قال: حدثنا محمد بن أبي صفوان الثقفي، قال: حدثنا عبد الرحمن بن مهدي.\nأربعتهم - أبو الوليد، وعفان، ويحيى، وابن مهدي - عن عبيد الله بن إياد، عن إياد فذكره.","vol":"5","page":371},{"text":"٣٥٠٢ - (م د س) ميمونة - ﵂ -: «أن رسولَ الله - ﷺ- كان إذا سجد لو أنَّ بَهمَة أرادت أن تَمُرَّ بين يديه مرَّتْ» . أخرجه مسلم. وزاد أبو داود والنسائي بعد قوله: «سجد»: «جَافى بين جنبيه (١) حتى - وفي أخرى للنسائي - كان إذا سجد خوَّى يدهُ حتى يُرَى وَضَحُ إِبطَيْهِ من ورائه، وإذا رفع (٢) اطمَأنَّ على فَخِذِه اليسرى» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَهْمة): البهمة: الصغير من الغنم.\n(وَضَح إبطيه): الوضح: البياض، وأراد به: البياض الذي تحت إبطيه، وذلك للمبالغة في التجافي، وإبعاد اليدين عن الجنبين. ⦗٣٧٢⦘\n(خَوَّى): في صلاته: إذا رفع بطنه عن الأرض عند السجود، وهو مستحب للرجال دون النساء.\n_________\n(١) في نسخ أبي داود والنسائي المطبوعة: جافى بين يديه.\n(٢) في نسخ النسائي المخطوطة والمطبوعة: قعد.\n(٣) رواه مسلم رقم (٤٩٦) في الصلاة، باب ما يجمع صفة الصلاة، وما يفتتح به ويختم به، وأبو داود رقم (٨٩٨) في الصلاة، باب صفة السجود، والنسائي ٢ / ٢١٣ في الافتتاح، باب التجافي في السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣١٤) . وأحمد (٦/٣٣١) . والدارمي (١٣٣٧) قال: أخبرنا يحيى بن حسان. ومسلم (٢/٥٣) قال: حدثنا يحيى بن يحيى وابن أبي عمر. وأبو داود (٨٩٨) قال: حدثنا قتيبة. وابن ماجة (٨٨) قال: حدثنا هشام بن عمار. والنسائي (٢/٢١٣) . وفي الكبرى (٦١٠) قال: أخبرنا قتيبة. وابن خزيمة (٦٥٧) قال: حدثنا سعيد بن عبد الرحمن المخزومي وعمر بن حفص الشيباني.\nتسعتهم - الحميدي، وأحمد بن حنبل، ويحيى بن حسان، ويحيى بن يحيى، وابن أبي عمر، وقتيبة، وهشام ابن عمار، وسعيد بن عبد الرحمن المخزومي، وعمر بن حفص الشيباني - عن سفيان بن عيينة، عن عبيد؟الله ابن عبد الله بن الأصم، عن عمه يزيد بن الأصم، فذكره.\n- في رواية الحميدي: حدثنا أبو سليمان عبد الله بن عبد الله بن أخي يزيد بن الأصم الأكبر منهما.","vol":"5","page":371},{"text":"٣٥٠٣ - (د) عبد الله بن عباس - ﵄ -: قال: «أتيتُ رسولَ الله - ﷺ- من خَلْفِه، فرأيتُ بياضَ إبطيه وهو مُجَخٍّ قد فرَّجَ بين يديه» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُجَخٍّ): جخَّى في صلاته وجخَّ: إذا فتح عضديه في السجود، وقيل: إذا رفع بطنه عن الأرض.\n_________\n(١) رقم (٨٩٩) في الصلاة، باب صفة السجود، ورواه أحمد في \" المسند \" (٢٤٠٥)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٦٧) (٢٤٠٥) قال: حدثنا حسن بن موسى، قال: حدثنا زهير. وفي (١/٢٩٢) (٢٦٦٢) قال: حدثنا حسين قال: حدثنا أبو وكيع، وفي (١/٣٠٢) (٢٧٥٣) قال: حدثنا أسود قال: حدثنا شريك، وفي (١/٣٠٥) (٢٧٨٢) قال: حدثنا محمد بن عبد الله بن الزبير قال: حدثنا إسرائيل، وفي (١/٣١٦) (٢٩٠٩) قال: حدثنا حجاج قال: أخبرنا شريك، وفي (١/٣١٧) (٢٩١٠) قال: حدثنا أسود قال: حدثنا إسرائيل وفي (١/٣٣٩) (٣١٥٢) قال: حدثنا محمد بن جعفر قال: حدثنا شعبة، وفي (١/٣٤٣) (٣١٩٧) قال: حدثنا عبد الرحمن عن سفيان (١/٣٥٤) (٣٣٢٨) قال: حدثنا وكيع قال: حدثنا إسرائيل وفي (١/٣٦٥/ ٣٤٤٧) قال: حدثنا عبد الرزاق، وفي (١/٣٦٥) (٣٤٤٧) قال: حدثنا عبد الرزاق قال: أخبرنا سفيان وأبو داود (٨٩٩) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير.\nستتهم - زهير، وأبو وكيع، وشريك، وإسرائيل التميمي، وشعبة، وسفيان - عن أبي إسحاق التميمي فذكره.\nفي رواية شعبة قال: سمعت أبا إسحاق يحدث أنه سمع رجلا من بني تميم، ولم يسمه.","vol":"5","page":372},{"text":"٣٥٠٤ - (د) أحمر بن جزء - ﵁ - «أن رسولَ الله - ﷺ- كان إذا سجد جافى عَضُدَيه عن جنبيه، حتى نأويَ له» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نأوي): أويت لفلان آوي: إذا رحمته وأشفقت عليه.\n_________\n(١) رقم (٩٠٠) في الصلاة، باب صفة السجود، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٤٢) قال حدثنا عبد الرحمان بن مهدي وفي (٥/٣٠) قال حدثنا وكيع وفي (٥/٣١) قال حدثنا عفان وأبو داود (٩٠٠) قال حدثنا مسلم بن إبراهيم وابن ماجة (٨٨٦) قال حدثنا أبو بكر بن أبي شيبة قال حدثنا وكيع.\nأربعتهم (ابن مهدي، ووكيع، وعفان، ومسلم) قالوا حدثنا عباد بن راشد عن الحسن فذكره.","vol":"5","page":372},{"text":"٣٥٠٥ - (ت س) عبد الله بن أقرم الخزاعي قال: كنتُ مع أبي بالقاع من نَمِرَةَ، فمرَّتْ رَكَبَة، فإذا رسولُ الله - ﷺ- قائم يصلي، قال: فكنت أنظر إلى عُفْرَتَي إبطيه إذا سجد، وأرى بياضَه، أخرجه الترمذي ⦗٣٧٣⦘ وفي رواية النسائي، قال: «صليتُ مع رسول الله -ﷺ- فكنتُ أرى عفْرَةَ إبطيه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَكَبَة): الرَّكْب: أصحاب الإبل في السفر دون الدواب، وهم العشرة فما فوقها، والجمع أرْكُب، والرَّكَبَة - بالتحريك - أقل من الرَّكْب، والأُرْكُوب - بالضم - أكثر من الرَّكْب، والرِّكاب: الإبل، لا واحد له من لفظه.\n(عُفْرَتَي إِبطَيْه): العُفْرَة: البياض الذي تحته، والمراد به: المبالغة في التجافي كما سبق.\n_________\n(١) رواه الترمذي رقم (٢٧٤) في الصلاة، باب ما جاء في التجافي في السجود، والنسائي ٢ / ٢١٣ في الافتتاح، باب صفة السجود، ورواه أحمد في \" المسند \" ٤ / ٣٥ وهو حديث صحيح، وقال الترمذي: حديث عبد الله بن أقرم حديث حسن، قال: وفي الباب عن ابن عباس، وابن بحينة، وجابر، وأحمر بن جزء، وميمونة، وأبي حميد، وأبي مسعود، وأبي أسيد، وسهل ابن سعد، ومحمد بن مسلمة، والبراء بن عازب، وعدي بن عميرة، وعائشة، قال: والعمل عليه عند أكثر أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٩٢٣) قال: حدثنا سفيان. وأحمد (٤/٣٥) قال: حدثنا عبد الرحمان بن مهدي. وفي (٤/٣٥) قال: حدثنا وكيع. وفي (٤/٣٥) قال: حدثنا أبو نعيم. وابن ماجة (٨٨١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الرحمان بن مهدي، وصفوان بن عيسى، وأبو داود. والترمذي (٢٧٤) قال: حدثنا أبو كريب، قال: حدثنا أبو خالد الأحمر. والنسائي (٢/٢١٣) وفي الكبرى (٢٠٨) قال: أخبرنا علي بن حجر، قال: أنبأنا إسماعيل.\nثمانيتهم (سفيان، وعبد الرحمان، ووكيع، وأبو نعيم، وصفوان، وأبو داود، وأبو خالد، وإسماعيل بن جعفر) عن داود بن قيس الفراء، عن عبيد الله بن عبد الله بن أقرم الخزاعي، فذكره.","vol":"5","page":372},{"text":"٣٥٠٦ - (د ت) أبو هريرة ﵁ قال: «اشتكى أصحابُ رسول الله - ﷺ- مَشَقَّةَ السجود، إذا انفَرَجوا (١)، فقال لهم: اسْتَعِينُوا بالرُّكَبِ» (٢) . أخرجه الترمذي وأبو داود.\nوفي رواية ذكرها رزين، ⦗٣٧٤⦘ قال: «استعينوا بالانضمام» (٣) .\n_________\n(١) أي: إذا باعدوا اليدين عن الجنبين ورفعوا البطن عن الفخذين في السجود.\n(٢) قال الحافظ في \" الفتح \": قال ابن عجلان أحد رواته: وذلك أن يضع مرفقيه على ركبتيه إذا طال السجود وأعيا.\n(٣) رواه أبو داود رقم (٩٠٢) في الصلاة، باب الرخصة في ذلك للضرورة، والترمذي رقم (٢٨٦) في الصلاة، باب ما جاء في الاعتماد في السجود، وقد روى هذا الحديث سفيان بن عيينة وغير واحد عن سمي عن النعمان بن أبي عياش عن النبي ﷺ مرسلًا نحو هذا، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٩) قال: حدثنا يونس. قال: حدثنا ليث. وفي (٢/٤١٧) قال: حدثنا قتيبة. قال: حدثنا يعقوب وأبو داود (٩٠٢) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث. والترمذي (٢٨٦) قال: حدثنا قتيبة. قال: حدثنا الليث.\nكلاهما (الليث، ويعقوب) عن ابن عجلان، عن سمي، عن أبي صالح، فذكره.","vol":"5","page":373},{"text":"٣٥٠٧ - (خ م س) عبد الله بن مالك بن بحينة (١) - ﵁ - «كان النبيُّ - ﷺ- إذا صلى فرَّجَ بين يديه حتى يَبْدُوَ بياضُ إبطيه» .\nوفي رواية: «كان إذا سجد يُجنِّحُ في سجوده، حتى يُرَى وضَحُ إبطيه» . أخرجه البخاري ومسلم، وأخرج النسائي الأولى (٢) .\n_________\n(١) بحينة: أم عبد الله، وأبوه مالك.\n(٢) رواه البخاري ٢ / ٢٤٣ في صفة الصلاة، باب يبدي ضبعيه ويجافي السجود، وفي الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٤٩٥) في الصلاة، باب ما يجمع صفة الصلاة وما يفتتح به ويختم به، والنسائي ٢ / ٢١٢ في الافتتاح، باب صفة السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٤٥) قال: حدثنا يحيى بن غيلان قال: حدثنا رشدين قال: حدثنا عمرو بن الحارث وفي (٥/٣٤٥) قال: حدثنا قتيبة بن سعيد قال: حدثنا بكر بن مضر. والبخاري (١/١٠٨، ٢٠٥) قال حدثنا يحيى بن بكير قال: حدثني بكر بن مضر وفي (٤/٢٣٠) قال حدثنا قتيبة بن سعيد قال: حدثنا بكر بن مضر ومسلم (٢/٥٣) قال: حدثنا قتيبة بن سعيد قال: حدثنا بكر وهو ابن مضر (ح) وحدثنا عمرو بن سواد. قال أخبرنا عبد الله بن وهب، قال: أخبرنا عمرو بن الحارث والليث بن سعد، والنسائي (٢/٢١٢) وفي الكبرى (٦٠٦) قال: أخبرنا قتيبة قال: حدثنا بكر. وابن خزيمة (٦٤٨) قال: حدثنا محمد وسعد ابنا عبد الله بن عبد الحكم المصريان قالا: حدثنا أبي قال: أخبرنا بكر بن مضر.\nثلاثتهم (عمرو بن الحارث، وبكر بن مضر، والليث) عن جعفر بن ربيعة عن عبد الرحمان بن هرمز الأعرج فذكره.","vol":"5","page":374},{"text":"٣٥٠٨ - (س) أبو هريرة - ﵁ - قال: «لو كنتُ بين يديْ رسولِ الله - ﷺ- لأبْصَرتُ إبطيْه» قال أبو مجلز: قال ذلك لأنه في صلاة. أخرجه النسائي (١) .\n_________\n(١) ٢ / ٢١٢ و٢١٣ في الافتتاح، باب صفة السجود، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٤٦) قال: حدثنا ابن معاذ، قال: حدثنا أبي. (ح) قال: وحدثنا موسى بن مروان. قال: حدثنا شعيب، يعني ابن إسحاق. والنسائي (٢/٢١٢) وفي الكبرى (٦٠٧) قال: أخبرنا محمد بن عبد الله بن بزيع. قال: حدثنا معتمر بن سليمان.\nثلاثتهم (معاذ، وشعيب، ومعتمر) عن عمران بن حدير، عن لاحق أبي مجلز، عن بشير بن نهيك، فذكره.","vol":"5","page":374},{"text":"٣٥٠٩ - (د) أبو هريرة - ﵁ - «أن النبيَّ -ﷺ- قال: إذا سجد أحدُكم فلا يَفْتَرِشْ يديه افتراشَ الكلب، وليَضُمَّ فَخِذَيْهِ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٠١) في الصلاة، باب صفة السجود، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩٠١) قال: حدثنا عبد الملك بن شعيب بن الليث. قال: حدثنا ابن وهب وابن خزيمة (٦٥٣) قال: حدثنا سعيد بن عبد الله بن عبد الحكم. قال: حدثنا أبي.\nكلاهما (ابن وهب، وعبد الله بن عبد الحكم) عن الليث بن سعد، عن دراج، عن ابن حجيرة، فذكره.","vol":"5","page":374},{"text":"٣٥١٠ - (ت) جابر بن عبد الله - ﵄ -: أن النبيَّ - ﷺ- قال: «إذا سجد أحدُكم فلْيَعْتَدِلْ، ولا يَفْتَرِشْ ذِراعيه افتراش الكلب» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٥) في الصلاة، باب ما جاء في الاعتدال في السجود، وإسناده حسن، قال الترمذي: هذا حديث حسن صحيح، وفي الباب عن عبد الرحمن بن شبل وأنس، والبراء، وأبي حميد، وعائشة، والعمل عليه عند أهل العلم يختارون الاعتدال في السجود، ويكرهون الافتراش كافتراش السبع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٠٥) قال: حدثنا محمد بن فضيل. وفي (٣/٣١٥) قال: حدثنا أبو معاوية ووكيع. وفي (٣/٣٨٩) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وابن ماجة (٨٩١) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٢٧٥) قال: حدثنا هناد، قال: حدثنا أبو معاوية. وابن خزيمة (٦٤٤) قال: حدثنا محمد بن العلاء بن كريب، والأشج، قالا: حدثنا أبو خالد (ح) وحدثنا هارون بن إسحاق، قال: حدثنا ابن فضيل. (ح) وحدثنا عبد الله بن الحكم بن أبي زياد القطواني، قال: حدثنا ابن نمير (ح) وحدثنا سلم بن جنادة القرشي، قال: حدثنا وكيع (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير، ووكيع.\nسبعتهم - ابن فضيل، وأبو معاوية، ووكيع، وسفيان، وأبو خالد، وابن نمير، وجرير - عن الأعمش، عن أبي سفيان، فذكره.","vol":"5","page":375},{"text":"٣٥١١ - (ت) عامر بن سعد بن أبي وقاص عن أبيه: «أن النبي - ﷺ- أمر بوضعِ اليدين، ونَصْبِ القدمين» . أخرجه الترمذي، وقال: وقد روي عن عامر مرسلا (١) .\n_________\n(١) رقم (٢٧٧) و(٢٧٨) في الصلاة، باب ما جاء في وضع اليدين ونصب القدمين في السجود، موصولًا ومرسلًا، وهو حديث صحيح، قال الترمذي: وهو الذي أجمع عليه أهل العلم واختاروه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٧) قال: حدثنا عبد الله بن عبد الرحمان، قال: أخبرنا معلى بن أسد، قال: حدثنا وهيب، عن محمد بن عجلان، عن محمد بن إبراهيم، عن عامر بن سعد، فذكره.\n* قال الترمذي: قال عبد الله (بن عبد الرحمان الدارمي) قال معلى: وحدثنا حماد بن مسعدة، عن ابن عجلان، عن محمد بن إبراهيم، عن عامر بن سعد، أن النبي -ﷺ- أمر ... فذكر نحوه. ولم يقل: عن أبيه. قال الترمذي: وروى يحيى القطان وغير واحد، عن ابن عجلان، عن محمد، عن عامر، أن النبي -ﷺ-، مرسل، وهذا أصح من حديث وهيب. تحفة الأشراف (٣٨٨٧) .","vol":"5","page":375},{"text":"٣٥١٢ - (ت) عباس بن سهل قال: «اجتمع أبو حُميد، وأبو أُسيْد، وسهل بن سعد، ومحمد بن مسلمة، فذكروا صلاةَ رسولِ الله - ﷺ-، فقال أَبو حميد: أنا أعْلَمكم بصلاة رسولِ الله - ﷺ-: إن رسولَ الله - ﷺ- ركع فوضع يديه على ركبتيه، كأنه قابض عليهما، ووترَ يديه، فنحَّاهما عن جنبيه» . أخرجه الترمذي. وهو طرف من حديث قد أخرجه هو والبخاري وأبو داود، ويَرِدُ في الفرع السابع من هذا الفصل (١) .\n_________\n(١) أخرجه الترمذي رقم (٢٦٠) في الصلاة، باب ما جاء أنه يجافي يديه عن جنبيه في الركوع، وهو حديث حسن، وقال الترمذي: حديث أبي حميد حديث حسن صحيح، وفي الباب عن أنس، وهو الذي اختاره أهل العلم أن يجافي الرجل يديه عن جنبيه في الركوع والسجود، وسيأتي برقم (٣٥٧٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (١٣١٣) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا أبو عامر العقدي. قال: حدثنا فليح بن سليمان. والبخاري في رفع اليدين (٥) قال: أخبرنا عبد الله بن محمد. قال: حدثنا عبد الملك بن عمرو. قال: حدثنا فليح بن سليمان. وأبو داود (٧٣٣، ٩٦٦) قال: حدثنا علي بن الحسين ابن إبراهيم. قال: حدثنا أبو بدر. قال: حدثني زهير أبو خيثمة. قال: حدثنا الحسن ابن الحر. قال: حدثني عيسى بن عبد الله بن مالك، عن محمد بن عمرو بن عطاء أحد بني مالك. وفي (٧٣٤، ٩٦٧) قال: حدثنا أحمد بن حنبل. قال: حدثنا عبد الملك بن عمرو. قال: أخبرني فليح. وفي (٧٣٥) قال: حدثنا عمرو بن عثمان. قال: حدثنا بقية. قال: حدثني عتبة. قال: حدثني عبد الله بن عيسى. وابن ماجه (٨٦٣) قال: حدثنا محمد بن بشار. قال: حدثنا أبو عامر. قال: حدثنا فليح بن سليمان. والترمذي (٢٦٠، ٢٧٠، ٢٩٣) قال: حدثنا محمد بن بشار بندار. قال: حدثنا أبو عامر العقدي. قال: حدثنا فليح بن سليمان وابن خزيمة (٥٨٩، ٦٠٨، ٦٣٧) قال: حدثنا بندار. قال: حدثنا أبو داود. قال: حدثنا فليح بن سليمان. وفي (٦٤٠) قال: حدثنا بندار. قال: حدثنا أبو عامر. قال: أخبرنا فليح بن سليمان المدني. وفي (٦٨٩) قال: حدثنا بندار ومحمد بن رافع. قالا: حدثنا أبو عامر. قال: أخبرنا فليح بن سليمان المدني.\nثلاثتهم- فليح، ومحمد بن عمرو، وعبد الله بن عيسى - عن عباس بن سهل، فذكره.\n* في رواية محمد بن عمرو: (عن عباس، أو عياش بن سهل الساعدي) .\n* الروايات مطولة ومختصرة ولم يذكر أحد منهم متن الحديث كاملا.","vol":"5","page":375},{"text":"٣٥١٣ - (س) أبو حُميد - ﵁ - قال: «كان رسولُ الله - ﷺ- إذا ركع اعتدل، ولم يصب (١) رأْسَهُ، ولم يُقْنعْهُ، ووضع يديه على رُكْبَتَيْه» . أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يَصُبَّ رأسه): أي: لم يمله إلى أسفل، والصَّب: قلب الماء من فوق إلى تحت.\n(ولم يُقْنِعه): أقنع رأسه، ومنه قوله تعالى: ﴿مُهْطِعِينَ مُقْنِعِي رُؤوسهم﴾ [إبراهيم: ٤٣] وذلك أن ينصبه لا يلتفت يمينًا ولا شمالًا، ويجعل طرفه مُوازيًا لما بين يديه.\n_________\n(١) في نسخ النسائي المطبوعة والمخطوطة: فلم ينصب.\n(٢) ٢ / ١٨٧ في الافتتاح، باب الاعتدال في الركوع، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١٨٧) أخبرنا محمد بن بشار قال: حدثنا يحيى قال: حدثنا عبد الحميد بن جعفر قال: حدثني محمد بن عمرو بن عطاء عن أبي حميد الساعدي فذكره.","vol":"5","page":376},{"text":"٣٥١٤ - (س) أبو حميد - ﵁ - قال: «كان النبيُّ - ﷺ- إذا أهوى إلى الأرض ساجدًا جافى عضُدَيْهِ عن إبطيه، وفتخَ أصابع رجليه» . أخرجه النسائي، وهو طرف من حديث طويل، قد أخرجه الترمذي وأبو داود والبخاري، تقدّم ذِكْره (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أهوى): الهوي [السقوط] من فوق إلى أسفل، يقال فيه: هوى يَهْوي ⦗٣٧٧⦘ هويًا، بفتح الهاء. فأما أهوى يُهْوي: فإنما هو إذا مد يده إلى الشيء، والذي جاء في الحديث على اختلاف النسخ أهوى بألف.\n(وفَتَخَ): الفتخ - بالخاء المعجمة -: اللين والاسترخاء، وفتخ أصابعه: إذا أرخاها وثناها معطوفة، وقيل: هو أن ينصب أصابعه، ويغمز موضع المفاصل منها إلى باطن الراحة من اليد، وفي الرجل إلى ما يلي وجه القدم.\n_________\n(١) ٢ / ٢١١ في الافتتاح، باب فتخ أصابع الرجلين في السجود، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/٢١١) أخبرنا محمد بن بشار قال: حدثنا يحيى بن سعيد قال: حدثنا عبد الحميد بن جعفر قال: حدثني محمد بن عطاء عن أبي حميد الساعدي فذكره.","vol":"5","page":376},{"text":"٣٥١٥ - (ت) أبو حميد - ﵁ - «أن النبيَّ -ﷺ- كان إذا سجد أمْكنَ أنْفَهُ جَبْهَتَهُ من الأرض، ونحى يديه عن جنبيه، ووضع كفَّيْه حَذْوَ مَنْكبيه» . أخرجه الترمذي، وهو طرف من الحديث المقدَّم ذِكره (١) .\n_________\n(١) رقم (٢٧٠) في الصلاة، باب ما جاء في السجود على الجبهة والأنف، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن ابن عباس، ووائل بن حجر، وأبي سعيد، والعمل عليه عند أهل العلم أن يسجد الرجل على جبهته وأنفه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٠) حدثنا محمد بن بشار بندار حدثنا أبو عامر العقدي حدثنا فليح بن سليمان حدثني عباس بن سهل عن أبي حميد الساعدي.\nقال: وفي الباب عن ابن عباس ووائل بن حجر وأبي سعيد. وقال أبو عيسى: حديث أبي حميد حديث حسن وصحيح. والعمل عليه عند أهل العلم أن يسجد الرجل على جبهته وأنفه فإن سجد على جبهته دون أنفه فقد قال: قوم من أهل العلم يجزئه، وقال غيرهم لا يجزئه حتى يسجد على الجبهة والأنف.","vol":"5","page":377},{"text":"٣٥١٦ - (س) يوسف بن ماهك: قال: قال حكيم بن حِزام: «بايعتُ النبيَّ - ﷺ-: أن لا أَخِرَّ إلا قائمًا» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ٢٠٥ في الافتتاح، باب كيف يخر للسجود، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٠٢) قال: حدثنا محمد بن جعفر. والنسائي (٢/٢٠٥) وفي الكبرى (٥٨٤) قال: أخبرنا إسماعيل بن مسعود قال: حدثنا خالد.\nكلاهما - ابن جعفر، وخالد - قالا: حدثنا شعبة عن أبي بشر، قال: سمعت يوسف، فذكره.","vol":"5","page":377},{"text":"٣٥١٧ - (د ت س) وائل بن حجر - ﵁ - قال: «كان رسولُ الله - ﷺ- إذا سجد وضع ركبتيه قبل يديه، وإذا نهض رفع يديه قبل ركبتيه» . أخرجه أبو داود والترمذي والنسائي.\nوفي رواية لأبي داود، قال: «فلما سجد وقعتا ركبتاه (١) إلى الأرض قبل ⦗٣٧٨⦘ أن يَقعَا كفَّاه (٢)، فلما سجد وضع جبّهَتَهُ بين كفَّيه، وجافى عن إبطيه» . قال أبو داود: وفي حديث عاصم بن كليب عن أبيه بمثل هذا، وفي حديث أحدِ رواته: «وإذا نهض نهضَ على ركبتيه، واعتمد على فخذيه» (٣) .\n_________\n(١) هكذا في الأصل وفي نسخ أبي داود المطبوعة: وقعتا ركبتاه، قال في \" عون المعبود \" والظاهر: وقعت ركبتاه بإفراد الفعل، لكنه على لغة (وأسروا النجوى الذين ظلموا) و(أكلوني البراغيث) .\n(٢) قال في \" عون المعبود \": الظاهر: أن يقع كفاه.\n(٣) رواه أبو داود رقم (٨٣٨) في الصلاة، باب كيف يضع ركبتيه قبل يديه، والترمذي رقم (٢٦٨) في الصلاة، باب ما جاء في وضع الركبتين قبل اليدين في السجود، والنسائي ٢ / ٢٠٧ في الافتتاح، باب أول ما يصل إلى الأرض من الإنسان في سجوده، وفي سنده شريك بن عبد الله النخعي القاضي، وهو صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء، وله شاهد عن عاصم الأحول عن أنس قال: رأيت رسول الله ﷺ انحط بالتكبير حتى سبقت ركبتاه يديه، أخرجه الدارقطني والحاكم والبيهقي، قال: هو على شرطهما، وقال البيهقي: تفرد به العلاء بن العطار، والعلاء مجهول، قال الترمذي: وروى همام عن عاصم هذا مرسلًا، ولم يذكر فيه وائل بن حجر، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب، قال: والعمل عليه عند أكثر أهل العلم، يرون أن يضع الرجل ركبتيه قبل يديه، وإذا نهض رفع يديه قبل ركبتيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٣٢٦) وأبو داود (٨٣٨) قال: حدثنا الحسن بن علي، وحسين بن عيسى. وابن ماجة (٨٨٢) قال: حدثنا الحسن بن علي الخلال. والترمذي (٢٦٨) قال: حدثنا سلمة بن شبيب وأحمد بن إبراهيم الدورقي والحسن بن علي الحلواني وعبد الله بن منير وغير واحد. والنسائي (٢/٢٠٦) وفي الكبري (٥٨٩) قال: أخبرنا الحسين بن عيسى القومي البسطامي وفي (٢/٢٣٤) والكبرى (٦٥٣) قال: أخبرنا إسحاق بن منصور. وابن خزيمة (٦٢٦، ٦٢٩) قال: حدثنا علي بن مسلم وأحمد بن سنان ومحمد بن يحيى ورجاء بن محمد بالعذرى.\nجميعهم (عبد الله بن عبد الرحمان الدارمي، والحسن بن علي، وحسين بن عيسى، وسلمة بن شبيب، وأحمد بن إبراهيم وعبد الله بن منير، وإسحاق بن منصور، وعلي بن مسلم، وأحمد بن سنان، ومحمد بن يحيى، ورجاء بن محمد) عن يزيد بن هارون، عن شريك بن عبد الله، عن عاصم بن كليب، عن أبيه فذكره.","vol":"5","page":377},{"text":"٣٥١٨ - (د ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا سجد أحدكم فلا يْبرُكْ كما يَبْرُكُ البعير، يضعُ (١) يديه قبل ركبتيه» .\nوفي رواية، قال: «يَعْمِدُ أَحدُكم فيبرُك في صلاته كما يبرُك الجمل» . أخرجه أبو داود والنسائي، وأخرج الترمذي الرواية الثانية (٢) .\n_________\n(١) وفي نسخ أبي داود المطبوعة: وليضع، بالأمر.\n(٢) رواه أبو داود رقم (٨٤٠) و(٨٤١) في الصلاة، باب كيف يضع ركبتيه قبل يديه، والترمذي رقم (٢٦٩) في الصلاة، باب ما جاء في وضع الركبتين قبل اليدين في السجود، والنسائي ٢ / ٢٠٧ في الافتتاح، باب أول ما يصل إلى الأرض من الإنسان في سجوده، وإسناده حسن، قال الحافظ ابن حجر في \" بلوغ المرام \": وحديث أبي هريرة أقوى من حديث وائل. اهـ.، وحديث أبي هريرة أيضًا حديث قولي، وهو يرجح على الحديث الفعلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٨١) قال: حدثنا سعيد بن منصور قال: حدثنا عبد العزيز بن محمد. والدارمي (١٣٢٧) قال: أخبرنا يحيى بن حسان قال: حدثنا عبد العزيز بن محمد. وأبو داود (٨٤٠) قال: حدثنا سعيد بن منصور قال: حدثنا عبد العزيز بن محمد وفي (٨٤١) قال: حدثنا قتيبة بن سعيد قال: حدثنا عبد الله بن نافع. والترمذي (٢٦٩) قال: حدثنا قتيبة قال: حدثنا عبد الله بن نافع. والنسائي (٢/٢٠٧) وفي الكبري (٥٩١) قال أخبرنا هارون بن محمد بن بكار بن بلال من كتابه قال: حدثنا مروان ابن محمد قال: حدثنا عبد العزيز بن محمد.","vol":"5","page":378},{"text":"٣٥١٩ - (ت) علي بن أبي طالب - ﵁ - أن رسولَ الله - ﷺ- قال له: «يا عليُّ، إني أُحِبُّ لك ما أُحِبُّ لِنَفسي، وأكرهُ لك ما أكرهُ لنفسي لا تُقْع بين السجدتين» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإقعاء): في الصلاة هو أن يلصق أليتيه بالأرض، وينصب ساقيه، ويضع يديه بالأرض، كما يقعد الكلب في بعض حالاته. والإقعاء عند الفقهاء: أن يضع أليتيه على عقبيه بين السجدتين.\n_________\n(١) رقم (٢٨٥) في الصلاة، باب ما جاء في كراهية الإقعاء في السجود، وفي سنده الحارث الأعور، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٨٢) (٦١٩) قال: حدثنا عبد الله بن نمير، قال: حدثنا حجاج. وفي (١/١٤٦) (١٢٤٣) قال: حدثنا يزيد، قال: أنبأنا إسرائيل بن يونس. وعبد حميد (٦٧) قال: أخبرنا عبيد الله بن موسى، عن إسرائيل. وأبو داود (٩٠٨) قال: حدثنا عبد الوهاب بن نجدة، قال: حدثنا محمد بن يوسف الفريابي، عن يونس بن أبي إسحاق. وابن ماجة (٨٩٤) قال: حدثنا علي بن محمد، قال: حدثنا عبيد الله بن موسى، عن إسرائيل، والترمذي (٢٨٢) قال: حدثنا عبد الله بن عبد الرحمان، قال: أخبرنا عبيد الله بن موسى، قال: حدثنا إسرائيل.\nثلاثتهم (حجاج م، وإسرائيل، ويونس) عن أبي إسحاق، عن الحارث، فذكره.\n* رواية حجاج مختصرة على: «نهى رسول الله -ﷺ- أن يقرأ الرجل وهو راكع أو ساجد.»\n* ورواية يونس مختصرة على «يا علي، لا تفتح على الإمام في الصلاة» .\n* رواية ابن ماجة والترمذي مختصرة على: «لا تقع بين السجديين» .\n* قال أبو داود: أبو إسحاق لم يسمع من الحارث إلا أربعة أحاديث، ليس هذا منها.","vol":"5","page":379},{"text":"٣٥٢٠ - (د) عبد الله بن عمر - ﵄ -: قال: «نهى رسولُ الله - ﷺ- أن يجلس الرجل في الصلاة وهو معتمد على يده» . وفي رواية: «نهى أن يعتمد الرجل على يده في الصلاة» . وفي أخرى «نهى أن يصلِّيَ الرجل وهو معتمد على يده» . وفي أخرى: «نهى أن يعتمد الرجل على يَدَيْه إذا نهض من الصلاة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٩٢) في الصلاة، باب كراهية الاعتماد على اليد في الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٤٧) (٦٣٤٧) . وأبو داود (٩٩٢) قال: حدثنا أحمد بن حنبل، وأحمد بن محمد بن شبويه، ومحمد بن رافع، ومحمد بن عبد الملك الغزال. وابن خزيمة (٦٩٢) قال: حدثنا محمد بن سهل بن عسكر، والحسين بن مهدي.\nستتهم - أحمد بن حنبل، وأحمد بن محمد بن شبويه، ومحمد بن رافع، ومحمد بن عبد الملك، ومحمد بن سهل بن عسكر، والحسين بن مهدي - قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن إسماعيل بن أمية، عن نافع، فذكره.","vol":"5","page":379},{"text":"٣٥٢١ - (ت) أبو هريرة - ﵁ - قال: «كان النبيُّ -ﷺ- ينهض في الصلاة على صُدور قدميه» . أخرجه أبو داود (١) .\n_________\n(١) لم نجده عند أبي داود، وإنما هو عند الترمذي رقم (٢٨٨) في الصلاة، باب كيف النهوض من السجود، وفي سنده خالد بن إياس، أو خالد بن الياس، وهو متروك، وصح ذلك من فعل ابن مسعود ويستدل بهذا الحديث من لا يقول بجلسة الاستراحة، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٨٨) قال: حدثنا يحيى بن موسى قال: حدثنا أبو معاوية، قال: حدثنا خالد بن إلياس عن صالح مولى التوأمة، فذكره.\nقال الترمذي: خالد بن إلياس هو ضعيف عند أهل الحديث، ويقال: خالد بن إياس أيضا.","vol":"5","page":379},{"text":"٣٥٢٢ - (خ د ت س) مالك بن الحويرث - ﵁ - «أنه رأى النبيَّ - ﷺ- يصلِّي، فإذا كان في وِتر من صلاته لم ينهضْ حتى يستويَ قاعدًا» . أخرجه البخاري وأبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه البخاري ٢ / ٢٤٩ في صفة الصلاة، باب من استوى قاعدًا في وتر من صلاته ثم نهض، وأبو داود رقم (٨٤٤) في الصلاة، باب النهوض في الفرد، والترمذي رقم (٢٨٧) في الصلاة، باب ما جاء كيف النهوض من السجود، والنسائي ٢ / ٢٣٣ و٢٣٤ في الافتتاح، باب الاستواء للجلوس عند الرفع من السجدتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/٢٠٨) قال: حدثنا محمد بن الصباح، وأبو داود (٨٤٤) قال: حدثنا مسدد. والترمذي (٢٨٧) قال: حدثنا علي بن حجر. والنسائي في (٢/٢٣٤) وفي الكبرى (٦٥١) قال: أخبرنا علي بن حجر. وابن خزيمة (٦٨٦) قال: حدثنا علي بن حجر.\nثلاثتهم - محمد، ومسدد، وعلي - عن هشيم قال: أخبرنا خالد الحذاء عن أبي قلابة فذكره.","vol":"5","page":380},{"text":"٣٥٢٣ - (ط) نافع - مولى ابن عمر «أن ابن عمر ﵄ كان إذا سجد وضع كفَّيْه على الذي وَضعَ (١) عليه وجهه»، قال نافع: «ولقد رأيتُه في يوم شديد البرد، وإنه ليُخْرج كفَّيْه من تحت بُرْنُس له، حتى يضعهما على الحصباء» . أخرجه الموطأ (٢) .\n_________\n(١) في الموطأ المطبوع: يضع.\n(٢) ١ / ١٦٣ في قصر الصلاة، باب وضع اليدين على ما يوضع عليه الوجه في السجود، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٦٦) عن نافع أن عبد الله بن عمر، فذكره.","vol":"5","page":380},{"text":"٣٥٢٤ - (خ) مجزأة بن زاهر «عن رجل من أصحاب الشجرة اسمه أُهْبَان بن أوس، وكان يشتكي ركبتيه، فكان إذا سجد: جعل تحت ركبتيه وسادة» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٣٤٧ في المغازي، باب غزوة الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في صحيحه (٤١٧٤) حدثنا عبد الله بن محمد حدثنا أبو عامر حدثنا إسرائيل عن مجزأة بن زاهر الأسلمي عن أبيه وكان ممن شهد الشجرة، فذكره.\nقال الحافظ: (١/٥١٧) وليس لمجزأة في البخاري إلا هذا الحديث، والذي قبله.","vol":"5","page":380},{"text":"٣٥٢٥ - (ط) - نافع - مولى ابن عمر أن ابن عمر - ﵄ كان يقول: «إذا لم يستطع المريض السجود: أوْمَأ برأسه إيماء، ولم يرفع إلى جبهته شيئًا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٨ في قصر الصلاة، باب العمل في جامع الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٨٤) عند نافع أن عبد الله بن عمر، فذكره.","vol":"5","page":380},{"text":"<span data-type=\"title\" id=toc-689>أعضاء السجود</span>\n٣٥٢٦ - (م د ت س) العباس بن عبد المطلب - ﵁ - قال: إنه سمع رسولَ الله -ﷺ- يقول: «إذا سجد العبد سجد معه سبعةُ آرَاب: وجهُهُ، وكَفَّاهُ، وركبتاه، وقدَماهُ» . أخرجه مسلم وأبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٤٩١) في الصلاة، باب أعضاء السجود، وأبو داود رقم (٨٩١) في الصلاة، باب أعضاء السجود، والترمذي رقم (٢٧٢) في الصلاة، باب ما جاء في السجود على سبعة أعضاء، والنسائي ٢ / ٢٠٨ في الافتتاح، باب تفسير ذلك أي على كم السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٠٦) (١٧٦٤) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا عبد الله بن جعفر، عن إسماعيل بن محمد.\n٢- وأخرجه أحمد (١/٢٠٦) (١٧٦٥) قال: حدثنا عبد الرحمن، قال: حدثنا عبد الله بن جعفر. وفي (١/٢٠٦) (١٧٦٩) قال: حدثنا يحيى بن إسحاق، قال: أنبأنا ابن لهيعة. وفي (١/٢٠٨) (١٧٨٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا بكر بن مضر القرشي. وأبو داود (٨٩١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا بكر - يعني ابن مضر - وابن ماجة (٨٨٥) قال: حدثنا يعقوب بن حميد بن كاسب، قال: حدثنا عبد العزيز بن أبي حازم. والترمذي (٢٧٢) قال: حدثنا قتيبة، قال: حدثنا بكر بن مضر. والنسائي (٢/٢٠٨) وفي الكبرى (٥٩٤) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا بكر. وفي (٢/٢١٠)، وفي الكبرى (٥٩٩)","vol":"5","page":381},{"text":"٣٥٢٧ - (خ م د ت س) عبد الله بن عباس - ﵄ -: قال: «أمرنا النبيُّ -ﷺ- أن نسجدَ على سبعة أعضاء، ولا نكفَّ شعرًا ولا ثوبًا -: الجبهةِ، واليدين، والركبتين، والرجلين» .\nوفي رواية: «أن النبيَّ - ﷺ- أمرنا أن نسجدَ» . كذا قال: أحد رواته، وقال الآخر: «أُمِرتُ أن أسجدَ ...» وذكر الحديث ومنهم من قال: «على سبعة أعظم» .\nوفي أخرى: أن النبي - ﷺ- قال: «أُمرتُ أن أسجدَ على سبعة أعظم: على الجبهة- وأشر بيده إلى أنفه - واليدين، والركبتين، وأطراف القدمين، ولا نَكْفِتَ الثِّيابَ ولا الشَّعَر» .\nوفي أُخْرى، قال: أُمِرَ النبيُّ -ﷺ- «أن يسجد منه على سبعة: ونُهِيَ أن يَكْفِتَ الشعر والثياب» أخرجه البخاري ومسلم.\nوفي رواية أبي داود، قال النبيُّ - ﷺ-: «أُمِرتُ - وفي أخرى: أُمِرَ ⦗٣٨٢⦘ نبيُّكُم - أن يسجدَ على سبعة، ولا يكف شعرًا ولا ثوبًا، وفي أُخرى: أن يسجد على سبعة آراب» . لم يزد. وأخرج الترمذي والنسائي الرواية الآخرة من روايات البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَكُفَّ شعرًا): كف الشعر: عقصه، وغرز طرفه في أعلى الضفيرة، وقد نُهي عنه.\n(آراب): جمع إرْب، وهو العضو.\n(نكفت الثياب): يقال: كَفَتُّ الثوب: إذا ضممته وجمعته من الانتشار، والمنهي عنه: هو جمع الثوب باليدين عند الركوع والسجود.\n_________\n(١) رواه البخاري ٢ / ٢٤٥ و٢٤٦ في صفة الصلاة، باب السجود على سبعة أعظم، وباب السجود على الأنف، وباب لا يكف شعرًا، وباب لا يكف ثوبه في الصلاة، ومسلم رقم (٤٩٠) في الصلاة، باب أعضاء السجود، وأبو داود رقم (٨٨٩) و(٨٩٠) في الصلاة، باب أعضاء السجود، والترمذي رقم (٢٧٣) في الصلاة، باب ما جاء في السجود على سبعة أعضاء، والنسائي ٢ / ٢٠٨ في الافتتاح، باب على كم السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٤٩٣) قال: حدثنا سفيان. وأحمد (١/٢٢١) (١٩٢٧) قال: حدثنا سفيان. وفي (١/٢٥٥) (٢٣٠٠) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (١/٢٧٠) (٢٤٣٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (١/٢٧٩) (٢٥٢٧) قال: حدثنا بهز، قال: حدثنا شعبة. وفي (١/٢٨٥) (٢٥٨٤) و(١/٢٨٦) (٢٥٨٨) و(١/٢٨٦) (٢٥٩٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٢٨٦) (٢٥٩٦) قال: حدثنا هشيم. وفي (١/٣٢٤) (٢٩٨٥) قال: حدثنا هاشم، قال: حدثنا شعبة. وعبد بن حميد (٦١٧. قال: أخبرنا عبد الرزاق، قال: أخبرنا محمد بن مسلم. والدارمي (١٣٢٤) قال: أخبرنا أبو النضر هاشم بن القاسم، قال: حدثنا شعبة. والبخاري (١/٢٠٦) قال: حدثنا قبيصة، قال: حدثنا سفيان (ح) وحدثنا مسلم بن إبراهيم، قال: حدثنا شعبة. وفي (١/٢٠٧) قال: حدثنا أبو النعمان، قال: حدثنا حماد - وهو ابن زيد - (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. ومسلم (٢/٥٢) قال: حدثنا يحيى بن يحيى، وأبو الربيع الزهراني، قال يحيى: أخبرنا، وقال أبو الربيع: حدثنا حماد بن زيد (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد - وهو ابن جعفر -، قال: حدثنا شعبة. وأبو داود (٨٨٩) قال: حدثنا مسدد، وسليمان بن حرب، قالا: حدثنا حماد بن زيد. وفي (٨٩٠) قال: حدثنا محمد بن كثير، قال: أخبرنا شعبة. وابن ماجة (٨٨٣ و١٠٤٠) قال: حدثنا بشر بن معاذ الضرير، قال: حدثنا أبو عوانة، وحماد بن زيد. والترمذي (٢٧٣) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد. والنسائي (٢/٢٠٨) وفي الكبرى (٥٩٣) قال: أخبرنا قتيبة، قال: حدثنا حماد بن زيد. وفي (٢/٢١٥) وفي الكبرى (٦١٣) قال: أخبرنا حميد بن مسعدة البصري، عن يزيد - وهو ابن زريع، قال: حدثنا شعبة، وروح - يعني ابن القاسم -. وفي (٢/٢١٦) وفي الكبرى (٦١٥) قال: أخبرنا محمد بن منصور المكي، عن سفيان. وابن خزيمة (٦٣٢ و٧٨٢) قال: حدثنا بشر بن معاذ العقدي، قال: أخبرنا أبو عوانة. وفي (٦٣٣) قال: حدثنا أحمد بن المقدام العجلي، قال: حدثنا يزيد بن زريع، قال: حدثنا شعبة، وروح بن القاسم. وفي (٦٣٤) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان.\nسبعتهم - سفيان، وشعبة، وهشيم، ومحمد بن مسلم، وحماد، وأبو عوانة، وروح - عن عمرو بن دينار.\n٢- وأخرجه الحميدي (٤٩٤) قال: حدثنا سفيان. وأحمد (١/٢٢٢) (١٩٤٠) قال: حدثنا سفيان. وفي (١/٢٩٢) (٢٦٥٧) قال: حدثنا عفان، قال: حدثنا وهيب بن خالد. وفي (١/٣٠٥) (٢٧٧٨) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا وهيب بن خالد. والدارمي (١٣٢٥) قال: أخبرنا مسلم بن إبراهيم، ويحيى بن حسان، قالا: حدثنا وهيب. والبخاري (١/٢٠٦) قال: حدثنا معلى بن أسد، قال: حدثنا وهيب. ومسلم (٢/٥٢) قال: حدثنا عمرو الناقد، قال: حدثنا سفيان بن عيينة (ح) وحدثنا محمد بن حاتم، قال: حدثنا بهز، قال: حدثنا وهيب (ح) وحدثنا أبو الطاهر، قال: أخبرنا عبد الله بن وهب، قال: حدثني ابن جريج، وابن ماجه (٨٨٤) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان. والنسائي في الكبرى (٥٩٦) قال: أخبرنا أحمد بن عمرو بن السرح، ويونس بن عبد الأعلى، والحارث بن مسكين، قراءة عليه، عن ابن وهب، عن ابن جريج. وفي (٥٩٧) قال: أخبرنا عمرو بن منصور النسائي، قال: حدثنا المعلى بن أسد، قال: حدثنا وهيب. وفي (٥٩٨) قال: أخبرنا محمد بن منصور، وعبد الله بن محمد البصري، قالا: حدثنا سفيان. وابن خزيمة (٦٣٥) قال: حدثنا المخزومي، قال: حدثنا سفيان. وفي (٦٣٦) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني ابن جريج. ثلاثتهم - سفيان، ووهيب، وابن جريج - عن عبد الله بن طاووس.\nكلاهما - عمرو بن دينار، وعبد الله بن طاووس - عن طاووس، فذكره.\nالروايات مطولة ومختصرة، وألفاظها متقاربة.","vol":"5","page":381},{"text":"٣٥٢٨ - (د س) عبد الله بن عمر - ﵄ -: يرفعه، قال: «إن اليدينَ تَسْجدَان كما يَسْجُدُ الوجهُ، فإذا وضعَ أحدُكم وجهَه فليضعهُما، وإذا رفعه فليرْفعهما» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٨٩٢) في الصلاة، باب أعضاء السجود، والنسائي ٢ / ٢٠٧ في الافتتاح، باب وضع اليدين مع الوجه في السجود، وأخرجه أيضًا أحمد في \" المسند \"، والحاكم وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٦) (٤٥٠١) وأبو داود (٨٩٢) قال: حدثنا أحمد بن حنبل. والنسائي (٢/٢٠٧) وفي الكبرى (٥٩٢) أخبرنا زياد بن أيوب دلويه. وابن خزيمة (٦٣٠) قال: حدثنا عبد الله بن سعيد الأشج وزياد بن أيوب، ومؤمل بن هشام.\nأربعتهم - أحمد بن حنبل، وزياد بن أيوب، وعبد الله بن سعيد الأشج، ومؤمل بن هشام - عن إسماعيل بن إبراهيم بن عليه - قال: حدثنا أيوب عن نافع، فذكره.","vol":"5","page":382},{"text":"٣٥٢٩ - (د س) أبو سعيد الخدري - ﵁ -: «أن رسولَ الله ⦗٣٨٣⦘ ﷺ- رُئِيَ على جبهته أثرُ طِين من صلاة صلاها بالناس» أخرجه أبو داود: وهو طرف من حديث قد أخرجه البخاري ومسلم والموطأ في ذِكر ليلة القدر، وحيث ذكر أبو داود منه هذا القدر لحاجته إليه في باب: كيف السجود؟ لم نُعلم إلا علامته، وإن كان هذا القدر من الحديث متفقًا [عليه] .\nورواية النسائي أيضًا مختصرة، قال: «بصرَتْ عَيْناي رسولَ الله - ﷺ- على جبينه وأنفه أثَرُ الماء والطين من صبح ليلة إحدى وعشرين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرنبته): أرنبة الأنف: طرفه.\n_________\n(١) رواه أبو داود رقم (٨٩٤) في الصلاة، باب السجود على الأنف والجبهة، والنسائي ٢ / ٢٠٨ و٢٠٩ في الافتتاح، باب السجود على الجبين، ورواه أيضًا البخاري مطولًا ٢ / ٢٤٦ و٢٤٧ في صفة الصلاة، باب السجود على الأنف في الطين، وباب من لم يمسح جبهته وأنفه حتى صلى، وفي الجماعة، باب هل يصلي الإمام بمن حضر وهل يخطب يوم الجمعة في المطر، وفي صلاة التراويح، باب التماس ليلة القدر في السبع الأواخر، وباب تحري ليلة القدر في الوتر من العشر الأواخر، وفي الاعتكاف، باب الاعتكاف في العشر الأواخر، وباب من خرج من اعتكافه عند الصبح، ورواه أيضًا مسلم رقم (١١٦٧) في الصيام، باب فضل ليلة القدر، والموطأ ١ / ٣١٩ في الاعتكاف، باب ما جاء في ليلة القدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الصلاة (٣٢١: ١) عن القعنبي عن مالك عن ابن الهاد به. و(١٥٨: ١) عن محمد بن المثنى عن صفوان بن عيسى و(١٥٨: ٢) عن محمد بن يحيى عن عبد الرزاق و(١٦٧) عن مؤمل ابن الفضل الحراني عن عيسى بن يونس ثلاثتهم عن معمر ببعضه أن رسول الله رؤي على جبهته وعلى أرنبته أثر طين من صلاة صلاها بالناس. والنسائي في الاعتكاف (في الكبرى وفي المجتبي، في الصلاة (٥٥١) أيضا- عن قتيبة به. وعن محمد بن عبد الأعلى عن معتمر به.. وعن محمد بن عبد الأعلى عن خالد بن الحارث عن هشام به، وعن محمد بن سلمة والحارث بن مسكين كلاهما عن ابن القاسم عن مالك بتمامه فيه - الاعتكاف في الكبرى - وبقصة السجود في الصلاة (٣٨٩) . وعن محمد بن بشار عن يوسف بن يعقوب عن شعبة عن أبي الحسن عنه ببعضه كان يعتكف العشر الأواخر مختصر الأشراف (٣/٤٩٢) .","vol":"5","page":382},{"text":"٣٥٣٠ - (ط) نافع - مولى ابن عمر أن ابنَ عمر كان يقول: «من وضع جبهته بالأرض فلْيَضَعْ كفَّيْه على الذي وضع عليه جبهته، ثم إذا رفع فليرفعهما، فإن اليدين تسجدان كما يسجد الوجه» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٣ في قصر الصلاة، باب وضع اليدين على ما يوضع عليه الوجه في السجود، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٦٦) عن نافع أن عبد الله بن عمر كان يقول، فذكره.","vol":"5","page":383},{"text":"النوع الثاني: في القنوت\n٣٥٣١ - (خ م د س) أنس بن مالك - ﵁ - قال: «بعث النبيُّ - ﷺ- سبعين رجلًا لحاجة، يقال لهم: القُرَّاء، فعرض لهم حَيَّانِ من سُلَيم: رِعل وذَكْوان، عند بئر يقال لها: بئرُ معونة، فقال القوم: والله ما إيَّاكم أردنا، إنما نحن مجْتازون في حاجة النبيِّ - ﷺ- فقتلوهم، فدعا النبيُّ - ﷺ- شهرًا في صلاة الغداة، وذلك بدء القنوت، وما كنا نقنُتُ. قال عبد العزيز بن صُهيب: فسأل رجل أنسًا عن القُنوت، أبعدَ الركوع، أو بعد فرَاغ القراءة؟ قال لا: بل عند فراغ القراءة» .\nوفي أخرى قال أنس: «قنت النبيُّ - ﷺ- شهرًا بعد الركوع، يدْعُو على أحياء من العرب» .\nوفي رواية، قال محمد بن سيرين: قلت لأنس: «هل قنت رسولُ الله - ﷺ- في صلاة؟ قال: نعم بعد الركوع يسيرًا» .\nوفي أخرى، قال: «قنت رسولُ الله - ﷺ- شهرًا بعد الركوع في صلاة الصبح، يَدْعو على رِعْل وذكوانَ، ويقول: عُصَيَّةُ عَصَتِ الله ورسولَه» .\nوفي أخرى قال سليمان الأحول: «سألت أَنسًا عن القنوت: قبل الركوع، أو بعد الركوع؟ قال: قبل الركوع. قلت: فإن ناسًا يزعمون أن رسولَ الله - ﷺ- قنت بعد الركوع، فقال: إنما قنت رسول الله -ﷺ- شهرًا، يدعو على ناس قتلوا ناسًا من أصحابه يقال لهم: القُرَّاء، زُهاءَ سبعين رجلًا» .\nزاد في رواية: «وكان بينهم وبين ⦗٣٨٥⦘ النبيِّ - ﷺ- عهد»، وفي أخرى «أُصِيبوا يومَ بئر مَعونةَ» . وفي أخرى، قال: «بعث النبيُّ - ﷺ- سَريَّة يقال لهم: القُرَّاءُ، فأُصِيبُوا، فما رأيتُ النبيَّ - ﷺ- وَجَدَ على شيء ما وجد عليهم، فقنت شهرًا في صلاة الفجر، ويقول: إن عُصَيَّةَ عَصَتِ الله» . هذه روايات البخاري ومسلم.\nولمسلم: أن رسولَ الله - ﷺ- «قنت شهرًا بعد الركوع في صلاة الفجر، يَدْعُو على بني عُصَيَّةَ» .\nوللبخاري، قال: «كان القنوت في المغرب والفجر» .\nوفي رواية أبي داود والنسائي، قال: «سُئل أنس: هل قنت رسولُ الله - ﷺ- في صلاة الصبح؟ قال: نعم، فقيل له: قبل الركوع، أم بعد الركوع؟ قال: بعد الركوع - قال مُسَدَّد: بِيسير» . وفي أخرى «أن النبيَّ - ﷺ- قنت شهرًا، ثم تركه» .\nوفي أخرى للنسائي، قال: «قنت شهرًا يَلْعَنُ رِعْلًا وذكوانَ ولِحْيانَ» .\nوفي أخرى له: «أنَّ رسولَ الله - ﷺ- قنت شهرًا يَدْعو على حيٍّ من أحياء العرب» (١) . ⦗٣٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القُنُوت): الطاعة في الأصل، ثم سمي القيام في الصلاة قُنوتًا، ومنه الحديث «أفضل الصلاة طول القنوت» ومنه: قنوت الوتر.\n_________\n(١) رواه البخاري ٢ / ٤٠٨ في الوتر، باب القنوت قبل الركوع وبعده، وفي الجنائز، باب من جلس عند المصيبة يعرف فيه الحزن، وفي الجهاد، باب دعاء الإمام على من نكث عهدًا، وفي المغازي، باب غزوة الرجيع ورعل وذكوان وبئر معونة، وفي الدعوات، باب الدعاء على المشركين، ومسلم رقم (٦٧٧) في المساجد، باب استحباب القنوت في جميع الصلوات، وأبو داود رقم (١٤٤٤) و(١٤٤٥) في الصلاة، باب القنوت في الصلوات، والنسائي ٢ / ٢٠٠ في الافتتاح، باب القنوت بعد الركوع، وباب القنوت في صلاة الصبح، وباب اللعن في القنوت، وباب ترك القنوت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢١٦ و٢٧٨) قال: حدثنا أبو سعيد. وفي (٣/٢٥٩ و٢٧٨) قال: حدثنا أسود بن عامر. ومسلم (٢/١٣٧) قال: حدثنا عمرو الناقد، قال: حدثنا الأسود بن عامر. والنسائي (٢/٢٠٣) وفي الكبرى (٥٧٧) قال: أخبرنا محمد بن المثنى، قال: حدثنا أبو داود. ثلاثتهم - أبو سعيد، وأسود، وأبو داود - قالوا: حدثنا شعبة.\n٢- وأخرجه أحمد (٣/٢٨٢) قال: حدثنا محمد بن جعفر. والبخاري (٥/١٣٤) قال: حدثنا عبد الأعلى بن حماد، قال: حدثنا يزيد بن زريع. كلاهما - ابن جعفر، وابن زريع - قالا: حدثنا سعيد بن أبي عروبة.\nكلاهما - شعبة، وسعيد - عن قتادة، فذكره.","vol":"5","page":384},{"text":"٣٥٣٢ - (د) عبد الله بن عباس - ﵄ -: قال: «قنت رسولُ الله - ﷺ- شهرًا متتابعًا: في الظهر، والعصر، والمغرب، والعشاء، وصلاةِ الصبح، في دُبُرِ كل صلاة، إذا قال: سمع الله لمن حمده، من الركعة الآخرة: يدعو على أحياء من سُلَيْم، على رِعْل، وذَكْوانَ، وعُصيَّةَ، ويُؤمِّنُ مَنْ خَلْفَهُ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٤٣) في الصلاة، باب القنوات في الصلوات، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٠١) ٢٧٤٦٠) قال: حدثنا عبد الصمد، وعفان. وأبو داود ١٤٤٣٠) قال: حدثنا عبد الله بن معاوية الجمحي. وابن خزيمة (٦١٨) قال: حدثنا محمد بن يحيى، قال: أخبرنا أبو النعمان.\nأربعتهم - عبد الصمد، وعفان، وعبد الله بن معاوية، وأبو النعمان - عن ثابت بن يزيد أبو زيد الأحول، قال: حدثنا هلال بن خباب، عن عكرمة، فذكره.","vol":"5","page":386},{"text":"٣٥٣٣ - (م) خفاف بن إيماء (١) - ﵁ - قال: «ركع رسولُ الله - ﷺ- ثم رفع رأسه، فقال: غِفارُ: غفرَ الله لها، وأسْلَمُ: سَالَمَهَا الله، وعُصَيَّةُ عَصَتِ الله ورسولَه، اللهم العَنْ بَنى لِحْيانَ، والعنَ رِعْلًا وذَكْوانَ، ثم وقع ساجدًا - قال خُفافُ [بنُ إيماء]: فَجُعِلَتْ لَعْنَةُ الكَفرَة من أجل ذلك» . أخرجه مسلم (٢) .\n_________\n(١) خفاف: بضم الخاء، وإيماء بكسر الهمزة.\n(٢) رقم (٦٧٩) في المساجد، باب استحباب القنوت في جميع الصلوات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٥٧) قال: حدثنا يزيد بن هارون، قال: أخبرنا محمد بن إسحاق. ومسلم (٢/١٣٧) قال: حدثنا يحيى بن زيوب، وقتيبة، وابن حجر. قال ابن أيوب: حدثنا إسماعيل، قال: أخبرني محمد - وهو ابن عمرو -.\nكلاهما - ابن إسحاق، وابن عمرو - عن خالد بن عبد الله بن حرملة، عن الحارث بن خفاف، فذكره.","vol":"5","page":386},{"text":"٣٥٣٤ - (خ ت س) عبد الله بن عمر - ﵄ -: «أنه سمع ⦗٣٨٧⦘ رسولَ الله - ﷺ- إذا رفع رأسه من الركوع في الركعة الآخرة من الفجر يقول: اللهم العن فلانًا، وفلانًا - بعد ما يقول: سمع الله لمن حمده، ربنا ولك الحمد - فأنزل الله عليه ﴿لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ أَوْ يَتُوبَ علَيهم أو يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ﴾ [آل عمران: ١٢٨]» أخرجه البخاري، وأخرجه الترمذي والنسائي بنحوه (١) .\n_________\n(١) رواه البخاري ٨ / ١٧٠ في تفسير سورة (آل عمران)، باب قوله تعالى: ﴿ليس لك من الأمر شيء﴾، وفي المغازي، باب ﴿ليس لك من الأمر شيء﴾، وفي الاعتصام، باب قول الله تعالى: ﴿ليس لك من الأمر شي﴾، والترمذي (٣٠٠٧) في التفسير، باب ومن سورة (آل عمران)، والنسائي ٢ / ٢٠٣ في الافتتاح، باب لعن المنافقين في القنوت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٢/١٤٧) (٦٣٤٩) . والنسائي (٢/٢٠٣)، وفي الكبرى ٥٧٨٠) قال: أخبرنا إسحاق بن إبراهيم. وابن خزيمة (٦٢٢) قال: حدثنا محمد بن يحيى. ثلاثتهم - أحمد بن حنبل، وإسحاق ابن إبراهيم، ومحمد بن يحيى - قال إسحاق: أنبأنا. وقال الآخران: حدثنا عبد الرزاق.\n٢- وأخرجه أحمد (٢/١٤٧) (٦٣٥٠) قال: حدثنا علي بن إسحاق. والبخاري (٥/١٢٧) قال: حدثنا يحيى بن عبد الله السلمي. وفي (٦/٤٧) قال: حدثنا حبان بن موسى. وفي (٩/١٣١) قال: حدثنا أحمد بن محمد. والنسائي في الكبرى - تحفة الأشراف - (٦٩٤٠) عن عمرو بن يحيى بن الحارث، عن محبوب ابن موسى. خمستهم - علي بن إسحاق، ويحيى بن عبد الله السلمي، وحبان بن موسى، وأحمد بن محمد، ومحبوب بن موسى - عن عبد الله بن المبارك.\nكلاهما - عبد الرزاق، وابن المبارك - قالا: أخبرنا معمر، عن الزهري، قال: حدثني سالم، فذكره.","vol":"5","page":386},{"text":"٣٥٣٥ - (خ م د س) أبو هريرة - ﵁ - قال: لما رفع رسولُ الله - ﷺ- رأسه من الركعة الثانية، قال: اللهم أَنجِ الوليدَ بن الوليد، وسَلَمَةَ بن هشام وعيَّاشَ بن أبي ربيعة (١)، والمُسْتَضْعَفِين بمكة، اللهم اشْدُدْ وَطأتَكَ على مُضَر، اللهم اجعلها عليهم سِنين كَسِني يُوسف-. قال في رواية -\nوكان يقول في بعض صلاته: في صلاة الفجر - قال يونس: حين يفرغ من صلاة الفجر من القراءة، ويكبِّر، ويرفع رأسه: سمع الله لمن حمده، ربنا ولك الحمد ثم يقول وهو قائم: اللهم أنجِ الوليد.. وذكره ... إلى قوله: كِسنِي يوسف ⦗٣٨٨⦘ اللهم العَنْ فلانًا وفلانًا، لأحياءَ من العرب، حتى أنزل الله ﷿: ﴿ليس لك من الأمر شيء ...﴾ الآية [آل عمران: ١٢٨] سمَّاهم في رواية يونس، قال: اللهم العن لِحّيَانَ ورِعْلًا وذكْوَان، وعُصيَّةَ عَصَتِ الله ورسوله قال: ثم بلغَنَا: أنه ترك ذلك لما أنزل الله تعالى: ﴿لَيْسَ لَكَ من الأَمْرِ شيءٌ أَوْ يَتوبَ عَليهِم أو يُعَذِّبَهم فإنَّهم ظَالِمُونَ﴾ .\nوفي رواية قال: «بَيْنا النبيُّ -ﷺ- يصلي العشاء، إذْ قال: سمع الله لمن حمده، ثم قال قبل أن يسجد: اللهم نجِّ عيَّاش بن أبي ربيعة، اللهم نجِّ سلمةَ بن هشام، اللهم نجِّ الوليد بن الوليد، اللهم نجِّ المستضعفين من المؤمنين، اللهم اشْدُدْ وطأتكَ على مُضر، اللهم اجعلها عليهم سنين كسنِي يوسف» .\nوفي أخرى: «أن النبيَّ - ﷺ- قَنَتَ بعد الركعة في صلاته شهرًا، إذا قال: سمع الله لمن حمده، يقول في قنوته: اللهم نجِّ الوليد بن الوليد.. وذكر الدعاء بنحوه، إلى قوله ... كَسِني يوسف - وفي آخره قال أبو هريرة: ثم رأيتُ رسولَ الله - ﷺ- ترك الدعاء بعدُ، فقلت: أرى رسولَ الله - ﷺ- قد ترك الدعاء؟ قال: وما تراهم قد قَدِمُوا؟» هذه روايات البخاري ومسلم.\nوللبخاري: أن النبيَّ - ﷺ- كان يدعو في الصلاة: اللهم أنجِ عيَّاشَ بن أبي ربيعة ... وذكره. وفي أخرى «أنه كان إذا رفع رأسه من الركعة الآخرة ... وذكره.. إلى قوله: كسِني يوسف - ثم قال: وإن النبيَّ - ﷺ- قال: غِفار غَفَر ⦗٣٨٩⦘ الله لها، وأسلمُ سالمها الله» . قال البخاري: وقال ابن أبي الزِّناد: «هذا كله في الصبح» .\nوفي أخرى لهما «أنه قال: لأقَرِّبنَّ بكم صلاةَ رسولِ الله -ﷺ-، فكان أبو هريرة يقنُت في الركعة الآخرة من صلاة الظهر والعشاء الآخرة وصلاةِ الصبح، بعد ما يقول: سمع الله لمن حمده، فيدعُو للمؤمنين، ويلعن الكفار» .\nوأخرج أبو داود هذه الرواية الآخرة. وله في أخرى، قال: «قنت رسول الله - ﷺ- في صلاة العَتَمة شهرًا، يقول في قنوته: اللهم نجِّ الوليد بن الوليد.. وذكر الحديث.. إلى قوله: وما تراهم قد قَدِموا؟» .\nوفي رواية النسائي، قال: «لما رفع رأسه من الركعة الثانية من صلاة الصبح ... وذكر نحوه ... إلى قوله كسنِي يوسف» . وفي أخرى له «أن رسول الله - ﷺ- كان يدعو في الصلاة حين يقول: سمع الله لمن حمده، ربَّنا ولك الحمد.. وذكر مثله، وقال: ثم يقول: الله أكبر فيسجد، وضَاحِيةُ مُضر يومئذ مخالفون لرسول الله -ﷺ-» (٢) .\n_________\n(١) هؤلاء الثلاثة كانوا ممن حبسهم مشركو مكة، فدعا رسول الله ﷺ لهم، ليخلصهم الله تعالى.\n(٢) رواه البخاري ٨ / ١٧٠ في تفسير سورة (آل عمران)، باب قوله تعالى: ﴿ليس لك من الأمر شيء﴾، وفي تفسير سورة النساء، باب قوله: ﴿فأولئك عسى الله أن يعفو عنهم﴾، وفي الاستسقاء، باب دعاء النبي ﷺ: اجعلها عليهم سنين كسني يوسف، وفي الجهاد، باب الدعاء على المشركين بالهزيمة، وفي الأنبياء، باب قول الله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي الأدب، باب تسمية الوليد، وفي الدعوات، باب الدعاء على المشركين، ومسلم رقم (٦٧٥) في المساجد، باب استحباب القنوت في جميع الصلوات، وأبو داود رقم (١٤٤٢) في الصلاة، باب القنوت في الصلوات، والنسائي ٢ / ٢٠١ في الافتتاح، باب القنوت في صلاة الصبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد ٢٠/٢٥٥) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم، يعني ابن سعد. والدارمي (١٦٠٣) قال: حدثنا يحيى بن حسان. قال: حدثنا إبراهيم بن سعد. والبخاري (٦/٤٧) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعد. ومسلم (٢/١٣٤) قال: حدثني أبو الطاهر وحرملة ابن يحيى. قالا: أخبرنا ابن وهب. قال: أخبرني يونس بن يزيد. والنسائي. (٢/٢٠١) وفي الكبرى (٥٧٤) قال: أخبرنا عمرو بن عثمان. قال: حدثنا بقية، عن ابن أبي حمزة. وابن خزيمة (٦١٩) قال: حدثنا محمد بن يحيى. قال: حدثنا أبو داود، قال: حدثنا إبراهيم بن سعد. وفي (١٠٩٧) قال: حدثناه عمرو بن علي ومحمد بن يحيى. قالا: حدثنا أبو داود. قال: حدثنا إبراهيم بن سعد.\nثلاثتهم - إبراهيم بن سعد، ويونس بن يزيد، وشعيب بن أبي حمزة - عن ابن شهاب، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، فذكراه.\n- أخرجه الحميدي (٩٣٩) . وأحمد (٢/٢٣٩) والبخاري (٨/٥٤) قال: أخبرنا أبو نعيم الفضل بن دكين. ومسلم (٢/١٣٥) قال: حدثناه أبو بكر بن أبي شيبة وعمرو الناقد. وابن ماجة (١٢٤٤) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٢/٢٠١) وفي الكبرى (٥٧٣) قال: أخبرنا محمد بن منصور. وابن خزيمة (٦١٥) قال: حدثنا عبد الجبار بن العلاء. ح وحدثنا أحمد بن عبده، وسعيد بن عبد الرحمن.\nتسعتهم - الحميدي، وأحمد بن حنبل، وأبو نعيم، وأبو بكر بن أبي شيبة، وعمرو الناقد، ومحمد بن منصور، وعبد الجبار بن العلاء، وأحمد بن عبده وسعيد بن عبد الرحمن - عن سفيان بن عيينة، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، فذكره. ليس فيه: أبو سلمة.\n١- أخرجه أحمد (٢/٤٧٠) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا هشام. وفي (٢/٥٢١) قال: حدثنا عبد الصمد وأبو عامر، قالا: حدثنا هشام. والبخاري (٨/١٠٤) قال: حدثنا معاذ بن فضالة. قال: حدثنا هشام. وفي (٦/٦١) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. ومسلم (٢/١٣٥) قال: حدثنا محمد بن مهران الرازي. قال: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. (ح) وحدثني زهير بن حرب، قال: حدثنا حسين بن محمد. قال: حدثنا شيبان. وأبو داود (١٤٤٢) قال: حدثنا عبد الرحمن بن إبراهيم. قال: حدثنا الوليد. قال: حدثنا الأوزاعي. وابن خزيمة (٦١٧) قال: حدثنا أحمد بن عبده. قال: أخبرنا أبو داود. قال: حدثنا هشام. وفي (٦٢١) قال: حدثنا علي بن سهل الرملي. قال: حدثنا الوليد بن مسلم. قال: حدثني أبو عمرو الأوزاعي. ثلاثتهم - هشام الدستوائي، وشيبان، والأوزاعي - عن يحيى بن أبي كثير.\n٢- وأخرجه أحمد (٢/٢٧١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري.\n٣- وأخرجه أحمد (٢/٥٠٢) قال: حدثنا يزيد. قال: أخبرنا محمد.\n٤- وأخرجه البخاري (٩/٢٥) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن هلال بن أسامة.\nأربعتهم - يحيى، والزهري، ومحمد بن عمرو، وهلال بن أسامة - عن أبي سلمة، عن أبي هريرة، فذكره. ليس فيه: سعيد بن المسيب.\n- الروايات مطولة ومختصرة، ويزيد بعضهم على بعض.","vol":"5","page":387},{"text":"٣٥٣٦ - (م ت د س) البراء بن عازب - ﵁ - «أن النبيَّ - ﷺ- كان يقنت في الصبح والمغرب» أخرجه مسلم والترمذي وأبو داود والنسائي (١) وفي أخرى لأبي داود: «في صلاة الصبح» . ولم يذكر «المغرب» .\n_________\n(١) رواه مسلم رقم (٦٧٨) في المساجد، باب استحباب القنوت في جميع الصلوات، وأبو داود رقم (١٤٤١) في الصلاة، باب القنوت في الصلوات، والترمذي رقم (٤٠١) في الصلاة، باب القنوت في الفجر، والنسائي ٢ / ٢٠٢ في الافتتاح، باب القنوت في صلاة المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢٨٠) قال: حدثنا محمد بن جعفر. وفي (٤/٢٨٥) قال: حدثنا ابن إدريس. والدارمي (١٦٠٥) قال: حدثنا أبو الوليد. وفي (١٦٠٦) قال: حدثنا أبو نعيم. ومسلم (٢/١٣٧) قال: حدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر. وأبو داود (١٤٤١) قال: حدثنا أبو الوليد، ومسلم بن إبراهيم، وحفص بن عمر (ح) وحدثنا ابن معاذ، قال: حدثني أبي. والترمذي (٤٠١) قال: حدثنا قتيبة، ومحمد بن المثنى، قالا: حدثنا محمد بن جعفر. وابن خزيمة (٦١٦، ١٠٩٩) قال:حدثنا بندار قال: أخبرنا محمد بن جعفر وفي (١٠٩٩) قال: حدثنا أحمد وفي (١٠٩٩) قال: حدثنا أحمد بن عبده، قال: حدثنا أبو داود. ثمانيتهم - أبو جعفر، وابن إدريس، وأبو الوليد، وأبو نعيم، ومسلم، وحفص، ومعاذ، وأبو داود - عن شعبة.\n٢- وأخرجه أحمد (٤/٢٩٩) قال: حدثنا عبد الرحمن. ومسلم (٢/١٣٧) قال: حدثنا ابن نمير، قال: حدثنا أبي. كلاهما - عبد الرحمن، وعبد الله بن نمير - قالا: حدثنا سفيان.\n٣- وأخرجه أحمد (٤/٣٠٠) قال: حدثنا وكيع. والنسائي (٢/٢٠٢) قال: أخبرنا عبيد الله بن سعيد، عن عبد الرحمن. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (١٠٩٨) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع. ثلاثتهم - وكيع، وعبد الرحمن، ويحيى - عن سفيان، وشعبة.\nكلاهما - شعبة، وسفيان الثوري - عن عمرو بن مرة، عن عبد الرحمن بن أبي ليلى، فذكره. ومنهم من لم يذكر المغرب.","vol":"5","page":390},{"text":"٣٥٣٧ - (د) - محمد بن سيرين قال: «حدَّثني مَن صلى مع النبيِّ - ﷺ- صلاة الغداة، فلما رَفَعَ رأسه من الركعة الثانية قام هُنَيَّة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٤٦) في الصلاة، باب القنوت في الصلوات، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤٤٦) قال: حدثنا مسدد. والنسائي (٢/٢٠٠) قال: أخبرنا إسماعيل بن مسعود.\nكلاهما - مسدد، وإسماعيل بن مسعود - قالا: حدثنا بشر بن المفضل. قال: حدثنا يونس بن عبيد، عن محمد بن سيرين، فذكره.","vol":"5","page":390},{"text":"٣٥٣٨ - (د) الحسن [البصري] (١) قال: «إن عمر بن الخطاب جمع الناس على أُبَيِّ بن كعب، فكان يصلِّي لهم عشرين ليلة، ولا يقْنُتُ بهم إلا في النصف الباقي، فإذا كانت العشرُ الأواخر تخلَّف [فصلى] في بيته، وكانوا يقولون: أبَقَ أبيّ» .\nقال أبو داود: وروي أن أُبَي بن كعب قال: إن رسولَ الله - ﷺ- كان يقنت في الوتر قبل الركوع، قال أبو داود: وروي «أن أُبيَّ بن كعب كان يقنت في النصف من رمضان» . قال أبو داود: قول الحسن: «وكان لا يقنت بهم إلا في النصف الآخر» يدل على ضعف حديث أُبيّ «أن رسولَ الله - ﷺ- قنت في الوتر» (٢) .\n_________\n(١) كذا في الأصل ونسخ أبي داود المطبوعة، وفي المطبوع: الحسن بن علي بن أبي طالب ﵁، وهو خطأ.\n(٢) رقم (١٤٢٨) و(١٤٢٩) في الصلاة، باب القنوت في الوتر، وفي سنده انقطاع، لأن الحسن لم يدرك عمر بن الخطاب، قال الزيلعي في \" نصب الراية \": قال النووي في \" الخلاصة \": ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤٢٩) حدثنا شجاع بن مخلد ثنا هشيم أخبرنا يونس بن عبيد عن الحسن أن عمر بن الخطاب.","vol":"5","page":390},{"text":"٣٥٣٩ - (ت س) أبو مالك الأشجعي - ﵁ - قال: «قلتُ لأبي: يا أبتِ، قد صلَّيْتُ خلفَ رسولِ الله - ﷺ- وأبي بكر وعمرَ وعثمان وعليِّ بن أبي طالب، هاهنا بالكوفة خمس سنين، أكانوا يقْنتُون؟ قال: أي بُنَيَّ، مُحّدِث» هذه رواية الترمذي.\nوفي رواية النسائي: قال «صلَّيتُ خلفَ النبيِّ - ﷺ- فلم يقْنت، وصلَّيتُ خلف أبي بكر فلم يقنت، وصليت خلف عمر فلم يقنت، وصليت خلف عثمانَ فلم يقنت، وصليت خلف علي فلم يقنت، ثم قال: «يا بنيَّ بدعة» (١) .\n_________\n(١) رواه الترمذي رقم (٤٠٢) في الصلاة، باب ما جاء في ترك القنوت، والنسائي ٢ / ٢٠٣ و٢٠٤ في الافتتاح، باب ترك القنوت، وهو حديث صحيح، ورواه أيضًا بمعناه أحمد وابن ماجة وابن حبان، وقد تقدم في الأحاديث الصحيحة قبله أن رسول الله ﷺ قنت شهرًا يدعو على رعل وذكوان وعصية، وذلك يدل على أن القنوت يكون في النوازل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٤٠٢) حدثنا أحمد بن منيع حدثنا يزيد بن هارون عن أبي مالك الأشجعي، فذكره.\nقال أبو عيسى: وأبو مالك الأشجعي اسمه «سعد بن طارق بن أشيح» .\nوأخرجه النسائي (٢/٢٠٤) أخبرنا قتيبة عن خلف، وهو ابن خليفة عن أبي مالك الأشجعي عن أبيه، فذكره.","vol":"5","page":391},{"text":"٣٥٤٠ - (ط) - نافع - مولى ابن عمر «أن ابنَ عمر - ﵄ - كان لا يقنت في شيء من الصلاة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٩ في قصر الصلاة، باب القنوت في الصبح، وإسناده صحيح. وقد ثبت فيما قبله القنوت في النوازل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٥٦) عن نافع أن عبد الله بن عمر، فذكره.","vol":"5","page":391},{"text":"٣٥٤١ - (د ت س) الحسن بن علي بن أبي طالب - ﵄ -: قال «علَّمني رسولُ الله - ﷺ- كلمات أقولهن في الوتر: اللهم اهدني فيمن هديت وعافني فيمن عافيت، وتوَلَّني فيمن تولَّيتَ، وبارك لي فيما أَعطيتَ، وقني شَرَّ ⦗٣٩٢⦘ ما قضيتَ، فإنك تقضي ولا يُقْضى عليك، وإنه لا يذِلُّ من واليْتَ، تباركتَ رَبَّنا وتعاليتَ» . أخرجه أبو داود والترمذي والنسائي، وفي أخرى لأبي داود، وقال في آخره: «قال: هذا تقول في الوتر في القنوت» ولم يذكر «أقولهنَّ في الوتر» وله في أخرى بدل قوله: «أقولهنَّ في الوتر»: «أقولهنَّ في قنوت الوتر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِني): من الوقاية، هي ما يحول بين الإنسان وبين ما يكرهه.\n(تباركت): تفاعلت: من البركة، وهي الكثرة والاتساع في الخير، وأصلها من البقاء والثبات.\n_________\n(١) رواه أبو داود رقم (١٤٢٥) و(١٤٢٦) في الصلاة، باب القنوت في الوتر، والترمذي رقم (٤٦٤) في الصلاة، باب ما جاء في القنوت في الوتر، والنسائي ٣ / ٢٤٨ في قيام الليل، باب الدعاء في الوتر، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/١٩٩) وابن خزيمة (١٠٩٥) قال: حدثناه يوسف بن موسى، وزياد بن أيوب. ثلاثتهم - أحمد، ويوسف، وزياد - قالوا: حدثنا وكيع، قال: حدثنا يونس بن أبي إسحاق.\n٢- وأخرجه أحمد (١/٢٠٠) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان. والدارمي (١٦٠) قال: أخبرنا عبيد الله بن موسى، عن إسرائيل. وفي (١٦٠١) قال: أخبرنا يحيى بن حسان، قال: حدثني أبو الأحوص. وأبو داود (١٤٢٥) قال: حدثنا قتيبة بن سعيد، وأحمد بن جواس الحنفي، قالا: حدثنا أبو الأحوص. وفي (١٤٢٦) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير. وابن ماجة (١١٧٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شريك. والترمذي (٤٦٤) والنسائي (٣/٢٤٨) وفي الكبرى (١٣٥١) قال الترمذي: حدثنا وقال النسائي: أخبرنا قتيبة، قال: حدثنا أبو الأحوص. وابن خزيمة (١٠٩٥) قال: حدثناه محمد بن رافع، قال: حدثنا يحيى - يعني ابن آدم - قال: حدثنا إسرائيل. (ح) وحدثناه يوسف بن موسى، قال: حدثنا عبيد الله بن موسى، عن إسرائيل. خمستهم - سفيان، وإسرائيل، وأبو الأحوص، وزهير، وشريك - عن أبي إسحاق.\n٣- وأخرجه أحمد (١/٢٠٠) قال: حدثنا يحيى بن سعيد. وفي (٥/٢٠٠) أيضا قال: حدثنا محمد بن جعفر. والدارمي (١٥٩٩) قال: حدثنا عثمان بن عمر. وابن خزيمة (١٠٩٦) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر. وحدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا يزيد بن زريع. (ح) وحدثناه أبو موسى، قال: حدثنا محمد بن جعفر. أربعتهم - يحيى، ومحمد، وعثمان، ويزيد بن زريع - عن شعبة.\nثلاثتهم - يونس، وأبو إسحاق، وشعبة - عن بُريد بن أبي مريم، عن أبي الحوراء السعدي، فذكره.","vol":"5","page":391},{"text":"٣٥٤٢ - (ت د س) علي بن أبي طالب - ﵁ -: أن رسولَ الله - ﷺ- كان يقول في آخر وترِهِ: «اللهم إني أعوذُ برضاك من سخطك، وبمعافاتك من عقوبتك، وأعوذ بك منك (١)، لا أُحصي ثناء عليك، أنت كما أثنيت على نفسك» . أخرجه الترمذي وأبو داود والنسائي (٢) . ⦗٣٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعوذ برضاك من سخطك): هذا الحديث قد أخرجه أبو داود والترمذي والنسائي فيما رويناه من كتبهم «اللهم إني أعوذ برضاك من سخطك، وبمعافاتك من عقوبتك، وأعوذ بك منك، لا أحصي ثناء عليك، أنت كما أثنيت على نفسك» قدموا الاستعاذة بالرضى من السخط، ثم بالمعافاة من العقوبة، ثم به منه، ورأيت بعض أكابر العلماء قد ذكر هذا الحديث في بعض كتبه، فبدأ بالمعافاة، ثم بالرضى، وذكر له معنى حسنًا، فقال: إنما ابتدأ بالتعوذ بالمعافاة من العقوبة، لأن المعافاة والعقوبة من صفات الأفعال، كالإماتة والإحياء، والرضى والسخط: من صفات الذات، وصفات الأفعال أدنى رتبة من صفات الذات، فبدأ بالأدنى، مترقيًا إلى الأعلى، فلذلك بدأ بصفات الأفعال، ثم ثنَّى بصفات الذات، ثم لما ازداد يقينًا فيه وارتفاعًا: ترك الصفات، وقصر نظره على الذات، فقال: «وأعوذ بك منك» ثم ازداد قربًا بما استحيى به من الاستعاذة على بساط القرب، فالتجأ إلى الثناء، فقال: «لا أحصي ثناء عليك» ثم علم أن ذلك قصور، فقال: «أنت كما أثنيت على نفسك» وهذه انتقالات في درجات الصديقين، ومقامات العارفين، عرفها من عرفها وجهلها من جهلها.\nوهذا التأويل الذي ذكره هذا العالم ﵀ على حسنه إنما يتم له على الترتيب الذي أورده، من تقديم المعافاة على الرضى، [فأما] على ما ورد في رواية ⦗٣٩٤⦘ هؤلاء الأئمة ﵏، فلا ينتظم، على أن له وجهًا سديدًا، وتأويلًا صالحًا، وذلك: أنه إنما قدَّم الاستعاذة بالرضى من السخط، لأن المعافاة من العقوبة تحصل بحصول الرضى، فإذا قال: «أعوذ برضاك من سخطك» فقد استعاذ بمعافاته من عقوبته، وكان الثاني داخلًا في حكم الأول.\nفإن قيل: فإذا كان داخلًا في حكمه، فأي حاجة إلى إعادة ذكره؟ قيل: إن دلالة الأول على الثاني هي دلالة تضمين، فلا يُقنَع بها، فأراد أن يدل عليها دلالة مطابقة، فكَنى عنها أولًا، ثم صرح بها ثانيًا، ولأن الراضي قد يُعَاقِب: إما لاستيفاء حق، أو لما يراه من المصلحة، فحيث احتمل هذا الأمر: عدل إلى الإفصاح بالاستعاذة من العقوبة، فقال: «وأعوذ بمعافاتك من عقوبتك» ثم لما كمل له الأمران مصرِّحًا بهما، ترك النظر إلى الصفات، ولجأ إلى الذات كما سبق في الأول. والله أعلم.\n_________\n(١) أي بذاتك من آثار صفاتك، وفيه إيماء إلى قوله تعالى: ﴿ويحذركم الله نفسه﴾ وإشارة إلى قوله تعالى: ﴿ففروا إلى الله﴾ .\n(٢) رواه أبو داود رقم (١٤٢٧) في الصلاة، باب القنوت في الوتر، والترمذي رقم (٣٥٦١) في الدعوات، باب في دعاء الوتر، والنسائي ٣ / ٢٤٨ و٢٤٩ في قيام الليل، باب الدعاء في الوتر، وحسنه الترمذي، وصححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٦) (٧٥١) قال: حدثنا يزيد. وفي (١/١١٨) (٩٥٧) قال: حدثنا بهز وأبو كامل. وعبد بن حميد (٨١) قال: أخبرنا يزيد بن هارون، وأبو داود (١٤٢٧) قال: حدثنا موسى بن إسماعيل. وابن ماجه (١١٧٩) قال: حدثنا أبو عمر حفص بن عمرو، قال: حدثنا بهز بن أسد. والترمذي (٣٥٦٦) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون. وعبد الله بن أحمد (١/١٥٠) (١٢٩٤) قال: حدثني إبراهيم بن الحجاج الناجي. والنسائي (٣/٢٤٨) . وفي الكبرى (١٣٥٣) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا سليمان بن حرب، وهشام بن عبد الملك. وفي الكبرى - تحفة الأشراف (١٠٢٠٧) عن إسحاق بن منصور، عن أبي الوليد هشام بن عبد الملك به.","vol":"5","page":392},{"text":"٣٥٤٣ - (م ت) جابر بن عبد الله - ﵄ -: قال: قال رسولُ الله - ﷺ- «أفضلُ الصلاة: طولُ القنوت» . أخرجه مسلم، وأما الترمذي، فإنه قال: قيل: يا رسولَ الله، أيُّ الصلاة أفضل؟ فقال: «طولُ القنوت» (١) .\n_________\n(١) رواه مسلم رقم (٧٥٦) في صلاة المسافرين، باب أفضل الصلاة طول القنوت، والترمذي رقم (٣٨٧) في الصلاة، باب ما جاء في طول القيام في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٠٢) قال: حدثنا وكيع. وفي (٣/٣١٤) قال: حدثنا أبو معاوية، ويعلى، ووكيع. وعبد بن حميد (١٠١٦) قال: حدثنا يعلى. ومسلم (٢/١٧٥) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. وابن خزيمة (١١٥٥) قال: حدثنا أبو هاشم زياد بن أيوب، قال: حدثنا أبو معاوية، ويعلى. (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع. (ح) وحدثنا إبراهيم بن بسطام الزعفراني، قال: حدثنا أبو علي الحنفي، قال: حدثنا مالك بن مغول.\nأربعتهم - وكيع، وأبو معاوية، ويعلى، ومالك - عن الأعمش، عن أبي سفيان، فذكره.","vol":"5","page":394},{"text":"<span data-type=\"title\" id=toc-691>الفرع الخامس: في التشهد والجلوس</span>، وفيه نوعان\n<span data-type=\"title\" id=toc-692>النوع الأول: في التشهد</span>\n٣٥٤٤ - (م د ت س) عبد الله بن عباس - ﵄ - قال: «كان رسولُ الله - ﷺ- يُعَلِّمُنا التشهدَ، كما يعلِّمنا السُّورةَ من القرآن، فكان يقول: التَّحيَّاتُ، المباركات، الصلوات، الطيبات لله، السلامُ عليك أيُّها النبيُّ ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسولُ الله» .\nوفي رواية مختصرًا إلى قوله: «من القرآن» . أخرجه مسلم وأبو داود والترمذي، إلا أن الترمذي قال: «سلام عليك - سلام علينا» بغير ألف ولام، وقال هو وأبو داود: «كما يُعَلِّمُنا القرآن» وقال النسائي مثل الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التحيات): جمع تحية، وهي السلام، وقيل: الملك، وقيل: البقاء، وإنما جاءت بلفظ الجمع، لأن ملوك الأرض يُحَيَّون بأنواع من التحيات، ⦗٣٩٦⦘ كتحية ملوك الجاهلية، وملوك الفرس، وملوك الإسلام، وغيرهم من ملوك الأرض، فَجُمِعَت كلها وجُعلت لله تعالى.\n_________\n(١) رواه مسلم رقم (٤٠٣) في الصلاة، باب التشهد في الصلاة، وأبو داود رقم (٩٧٤) في الصلاة، باب التشهد، والترمذي رقم (٢٩٠) في الصلاة، باب ما جاء في التشهد، والنسائي ٢ / ٢٤٢ و٢٤٣ في الافتتاح، باب نوع آخر من التشهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (١٥٠) . وأحمد (١/٢٤٢) (٢١٦٨) قال: قرأت على عبد الرحمن. وفي (١/٢٥٨) (٢٣٤٣) قال: حدثنا إسماعيل. وفي (١/٢٩٨) (٢٧٠٩) قال: حدثنا إسحاق بن عيسى. وفي (١/٣١١) (٢٨٣٩) قال: حدثنا روح. ومسلم (٢/٩٤) قال: حدثنا قتيبة بن سعيد. وأبو داود (١٥٤٢) قال: حدثنا القعنبي. والترمذي (٣٤٩٤) قال: حدثنا الأنصاري، قال: حدثنا معن. والنسائي (٤/١٠٤) و(٨/٢٧٦) قال: أخبرنا قتيبة. سبعتهم - عبد الرحمن، وإسماعيل، وإسحاق، وروح، وقتيبة، والقعنبي، ومعن - عن مالك، عن أبي الزبير المكي.\n٢- وأخرجه أبو داود (٩٨٤) قال: حدثنا وهب بن بقية، قال: أخبرنا عمر بن يونس اليمامي، قال: حدثني محمد بن عبد الله بن طاووس، عن أبيه.\nكلاهما - أبو الزبير، وعبد الله بن طاووس - عن طاووس اليماني، فذكره.\nرواية عبد الله بن طاووس، عن أبيه، عن ابن عباس، عن النبي، - ﷺأنه كان يقول بعد التشهد.. فذكره.","vol":"5","page":395},{"text":"٣٥٤٥ - (خ م س د ت) عبد الله بن مسعود - ﵁ - قال: «علَّمني رسولُ الله -ﷺ- التشهد - كفِّي بين كفَّيْه - كما يُعَلِّمُني السورة من القرآن: التحياتُ الله، والصلوات، والطيبات، السلام عليك أيها النبيُّ ورحمة الله وبركاته، السلام علينا وعلى عباد [الله] الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسولُ الله» .\nوفي رواية: أن النبيَّ - ﷺ- قال: «إذا قعد أحدُكم في الصلاة فليقل: التحيات لله ... وذكره، وزاد عند ذكر - عباد الله الصالحين -: فإنكم إذا فعلتم ذلك فقد سَلَّمْتُم على كل عبدٍ لله صالح في السماء والأرض ... وفي آخره: ثم يتخيَّر من المسألة ما شاء» أخرجه البخاري ومسلم.\nوأخرج النسائي الرواية الأولى، إلا أنه قال: «وقعدتُ بين يديه عوض كفِّي بين كفَّيْه» وله وللترمذي قال: «علَّمنا رسولُ الله - ﷺ- إذا قعدنا في الركعتين أن نقول: التحيَّات ...» وذكر الحديث.\nوفي رواية أبي داود، قال: «كنا إذا جلَسنا مع النبيِّ - ﷺ- في الصلاة قلنا: السلام على الله قبل عباده، السلام على فلان وفلان، فقال النبيُّ - ﷺ-: لا تقولوا: السلام على الله، فإن الله هو السلام، ولكن إذا جلس أحدُكم ⦗٣٩٧⦘ فليقل: التحيَّات لله، والصلوات، والطيبات، السلام عليك أيها النبيُّ ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، فإنكم إذا قلتم ذلك: أصاب كلَّ عبد صالح في السماء - أو بين السماء، والأرض، أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسوله، ثم ليَتَخيَّرْ أحدُكم من الدعاءِ أعجبَه إليه، فيدعو به» .\nوفي رواية، قال: «كنا لا ندري ما نقول إذا جَلَسْنا في الصلاة، وكان رسولُ الله - ﷺ- قد عُلِّمْ ...» فذكر نحوه.\nقال شريك: وفي رواية عنه مثله، قال: «وكان يُعَلِّمَناهُن كما يُعَلِّمُنا التشهد: اللهم ألِّفْ بين قلوبنا، وأصلحْ ذاتَ بيننا، واهْدِنا سُبُلَ السلام، ونجِّنا من الظلمات إلى النور، وجَنَّبْنَا الفواحش ما ظهر منها وما بطن، وبارك لنا في أسماعنا، وأبصارنا، وقلوبنا، وأزواجنا، وذرِّيَّاتنا، وتب علينا إنك أنت التواب الرحيم، واجعلنا شاكرين لنعمتِك، مُثْنِين بها، قابليها، وأتمَّها علينا» .\nوفي أخرى، قال علقمة: «إن عبد الله بن مسعود أخذ بيده، وإن رسولَ الله - ﷺ- أخذ بيد عبد الله، فعلَّمه التشهد في الصلاة ...» فذكر مثل دعاء حديث الأعمش، وهي الرواية الأولى، وقال: «إذا قلت هذا أو قضيت هذا: فقد قضيتَ صلاتك، إن شئت أن تقوم فقم، وإن شئت أن تقعد فاقعد» .\nوفي رواية النسائي، قال: «كنا لا ندري ما نقول في كل ركعتين، غير ⦗٣٩٨⦘ أن نُسَبِّحَ وَنُكبِّرَ ونَحْمدَ [ربَّنا]، وأن محمدًا - ﷺ- علَّمَ مَفاتِحَ الخير وخواتمه، فقال: إذا قعدتُم في كل ركعتين فقولوا: التحيات لله، والصلوات، والطيبات، السلام عليك أيُّها النبيُّ ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسولُ الله» .\nوفي أخرى قال: «علَّمنا رسولُ الله - ﷺ- التشهدَ في الصلاة، والتشهدَ في الحاجة، فقال: التشهد في الصلاة: التحيات ...» وذكر مثله.\nوله في أخرى، قال: «كنا مع رسول الله - ﷺ- لا نعلم شيئًا، فقال لنا رسول الله - ﷺ-: قولوا في كل جلسة: التحيات لله ...» الحديث.\nوفي أخرى: «كنا لا ندري ما نقول إذا صلينا، فعلَّمَنا رسولُ الله - ﷺ- جوامع الكلم، فقال لنا: قولوا: التحيات ...» الحديث.\nوفي أخرى، قال: كنا إذا صلينا مع رسول الله - ﷺ- نقول: «السلام على الله، السلام على جبريل وميكائيل، فقال رسولُ الله - ﷺ-: لا تقولوا: السلام على الله، فإن الله ﵎ هو السلام، ولكن قولوا: التحيات ...» وذكر الحديث.\nوفي أخرى، قال: «كنا إذا جلسنا مع رسول الله - ﷺ- في الصلاة قلنا: السلام على الله من عباده، السلام على فلان وفلان، فقال النبي - ﷺ- ... وذكر الحديث، وقال في آخره: ثم لْيَتَخَيَّرْ من الدعاء بعدُ أَعجَبه إليه فليدْعُ به» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٥٧ - ٢٦١ في صفة الصلاة، باب التشهد في الآخرة، وباب ما يتخير من الدعاء بعد التشهد، وفي العمل في الصلاة، باب من سمى قومًا أو سلم في الصلاة، وفي الاستئذان ⦗٣٩٩⦘ باب السلام اسم من أسماء الله تعالى، وباب الأخذ باليمين، وفي الدعوات، باب الدعاء في الصلاة، وفي التوحيد، باب قول الله تعالى: ﴿السلام المؤمن﴾، ومسلم رقم (٤٠٢) في الصلاة، باب التشهد في الصلاة، وأبو داود رقم (٩٦٨) و(٩٦٩) في الصلاة، باب التشهد، والترمذي رقم (٢٨٩) في الصلاة، باب ما جاء في التشهد، والنسائي ٢ / ٢٣٧ في الافتتاح، باب كيف التشهد الأول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٨٢) (٣٦٢٢) و(١/٤٢٧) (٤٠٦٤) قال: حدثنا أبو معاوية. وفي (١/٤١٣) (٣٩٢٠) قال: حدثنا أبو سعيد، قال: حدثنا زائدة. وفي (١/٤٣١) (٤١٠١) قال: حدثنا يحيى. والدارمي (١٣٤٦) قال: حدثنا يعلى. والبخاري (١/٢١١) قال: حدثنا أبو نعيم. وفي (١/٢١٢) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٨/٦٣) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. ومسلم (٢/١٤) قال: حدثنا يحيى بن يحيى، قال: أخبرنا أبو معاوية. وأبو داود (٩٦٨) قال: حدثنا مسدد، قال: أخبرنا يحيى. وابن ماجه (٨٩٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي ح وحدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا يحيى بن سعيد. والنسائي (٣/٤١) . وفي الكبرى (١١١١) قال: أخبرنا قتيبة، قال: حدثنا الفضيل، وهو ابن عياض. وفي (٣/٥٠) . وفي الكبرى (١١٣٠) قال: أخبرنا يعقوب بن إبراهيم الدورقي، وعمرو بن علي، قالا: حدثنا يحيى. وفي الكبرى (تحفة الأشراف) (٩٢٤٥) عن قتيبة، عن عبثر ابن القاسم. وابن خزيمة (٧٠٣) قال: حدثنا بندار، ويحيى بن حكيم، قالا: حدثنا يحيى (ح) وحدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة ح وحدثنا هارون بن إسحاق، قال: حدثنا ابن فضيل (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع، وابن إدريس (ح) وحدثنا أبو موسى، قال: حدثنا أبو معاوية (ح) وحدثنا أبو حصين بن أحمد بن يونس، قال: حدثنا عبثر. جميعهم - أبو معاوية، وزائدة، ويحيى بن سعيد، ويعلى، وأبو نعيم، وحفص بن غياث، وعبد الله بن نمير، والفضيل بن عياض، وعبثر، وأبو أسامة، وابن فضيل، ووكيع، وابن إدريس - عن سليمان الأعمش.\n٢- وأخرجه أحمد (١/٣٩٤) (٣٧٣٨) قال: حدثنا يحيى بن آدم. وأبو داود (٩٦٩) قال: حدثنا تميم بن المنتصر، قال: أخبرنا إسحاق، يعني ابن يوسف. كلاهما - يحيى بن آدم، وإسحاق بن يوسف - عن شريك، عن جامع ابن أبي راشد.\n٣- وأخرجه أحمد (١/٤١٨) (٣٩٦٧) قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان، عن منصور، والأعمش، وحماد.\n٤- وأخرجه أحمد (١/٤١٣) (٣٩١٩) قال: حدثنا أبو سعيد، قال: حدثنا زائدة. وفي (١/٤٣٩) (٤١٧٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٨/٨٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. ومسلم (٢/١٣) قال: حدثنا زهير بن حرب، وعثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال الآخران: حدثنا جرير. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا عبد بن حميد، قال: حدثنا حسين الجعفي، عن زائدة. وابن خزيمة (٧٠٤) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير. ثلاثتهم - زائدة، وشعبة، وجرير - عن منصور.\n٥- وأخرجه أحمد (١/٤٢٣) (٤٠١٧) وابن ماجه (٨٩٩) قال: حدثنا محمد بن يحيى. كلاهما - أحمد، ومحمد بن يحيى - قالا: حدثنا عبد الرزاق، قال: أنبأنا الثوري، عن منصور، والأعمش، وحصين، وأبي هاشم وحماد.\n٦- وأخرجه أحمد (١/٤٤٠) (٤١٨٩) والنسائي (٢/٢٤٠) . وفي الكبرى (٦٦٩) قال: أخبرنا بشر بن خالد العسكري. كلاهما - أحمد، وبشر - عن محمد بن جعفر، غندر، قال: حدثنا شعبة، عن سليمان، ومنصور، وحماد، ومغيرة، وأبي هاشم.\n٧- وأخرجه أحمد (١/٤٦٤) (٤٤٢٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (٢/٢٤٠)، وفي الكبرى ٦٦٨٠) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا هشام، هو الدستوائي. كلاهما - شعبة، وهشام - عن حماد بن أبي سليمان.\n٨- وأخرجه البخاري (٢/٧٩) قال: حدثنا عمرو بن عيسى، قال: حدثنا أبو عبد الصمد العمي عبد العزيز بن عبد الصمد. وابن خزيمة (٧٠٤) قال: حدثنا أبو حصين، قال: حدثنا عبثر. (ح) وحدثنا سلم بن جنادة، قال: حدثنا ابن إدريس.\nثلاثتهم - أبو عبد الصمد، وعبثر، وابن إدريس - عن حصين بن عبد الرحمن.\n٩- وأخرجه البخاري (٩/١٤٢) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وابن خزيمة (٧٠٤) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير. كلاهما - زهير، وجرير - عن المغيرة.\n١٠- وأخرجه البخاري في الأدب المفرد (٩٩٠) قال: حدثنا أبو نعيم، قال: حدثنا محل بن محرز الضبي الكوفي.\n١١- وأخرجه ابن ماجة (٨٩٩) قال: حدثنا محمد بن معمر، قال: حدثنا قبيصة، قال: أنبأنا سفيان، عن الأعمش، ومنصور، وحصين.\n١٢- وأخرجه النسائي (٢/٢٣٩) . وفي الكبرى (٦٦٤) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا يحيى، وهو ابن آدم، قال: سمعت سفيان، قال: حدثنا منصور، وحماد.\n١٣- وأخرجه النسائي (٣/٤٠) . وفي الكبرى (١١٠٩) قال: أخبرنا سعيد بن عبد الرحمن أبو عبيد الله المخزومي، قال: حدثنا سفيان، عن الأعمش، ومنصور.\nثمانيتهم - الأعمش، وجامع بن أبي راشد، ومنصور، وحماد بن أبي سليمان، وحصين بن عبد الرحمن، وأبو هاشم يحيى بن دينار، والمغيرة بن مقسم، ومحل - عن شقيق بن سلمة أبي وائل، فذكره.\n(*) في رواية جامع بن أبي راشد عند أبي داود زاد في آخره: «قال: وكان يعلمنا كلمات، ولم يكن يعلمناهن كما يعلمنا التشهد: اللهم ألف بين قلوبنا، وأصلح ذات بيننا واهدنا سبل السلام، ونجنا من الظلمات إلى النور، وجنبنا الفواحش ما ظهر منها وما بطن، وبارك لنا في أسماعنا، وأبصارنا، وقلوبنا، وأرواحنا، وذرياتنا، وتب علينا، إنك أنت التواب الرحيم، واجعلنا شاكرين لنعمتك، مثنين بها، قابليها، وأتمها علينا» .\n- ورواه أيضا: عبد الله بن سخبره أبو معمر قال: سمعت ابن مسعود يقول:\nأخرجه أحمد (١/٤١٤) (٣٩٣٥) . والبخاري (٨/٧٣) . ومسلم (٢/١٤) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٢/٢٤١) . وفي الكبرى (٦٧٠) قال: أخبرنا إسحاق بن إبراهيم.\nأربعتهم - أحمد بن حنبل، والبخاري، وأبو بكر بن أبي شيبة، وإسحاق - عن الفضل بن دكين أبي نعيم، قال: حدثنا سيف بن سليمان، قال: سمعت مجاهدا يقول: حدثني عبد الله بن سخبرة، فذكره.","vol":"5","page":396},{"text":"٣٥٤٦ - (م د س) أبو موسى الأشعري - ﵁ - صَلوا معه، فقال: إنَّ رسولَ الله - ﷺ- قال: «إذا كان عند القعْدة فليكن من أول قول أحدِكم: التحيات لله، الطيبات، الصلوات لله، السلام عليك أيها النبي ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله وحدَه لا شريك له، وأن محمدًا عبده ورسوله» . أخرجه النسائي وقد أخرجه هو ومسلم وأبو داود. وسيرد في صلاة الجماعة (١) .\n_________\n(١) ٢ / ٢٤٢ في الافتتاح، باب نوع آخر من التشهد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٩٣ و٣٩٤) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٤/٤٠١ و٤٠٥) قال: حدثنا إسماعيل. قال: حدثنا سعيد. وفي (٤/٤٠٩) قال: حدثنا يحيى بن سعيد. قال: حدثنا هشام. وفي (٤/٤١٥) قال: حدثنا علي بن عبد الله. قال: حدثنا جرير، عن سليمان التيمي. والدارمي (١٣١٨ و١٣٦٥) قال: أخبرنا سعيد بن عامر. عن سعيد بن أبي عروبة. ومسلم (٢/١٤ و١٥) قال: حدثنا سعيد بن منصور وقتيبة بن سعيد وأبو كامل الجحدري ومحمد بن عبد الملك الأموي. قالوا: حدثنا أبو عوانة (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. قال: حدثنا سعيد بن أبي عروبة (ح) وحدثنا زبو غسان المسمعي. قال: حدثنا معاذ بن هشام. قال: حدثنا أبي (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا جرير، عن سليمان التيمي. (ح) وحدثنا إسحاق بن إبراهيم وابن أبي عمر، عن عبد الرزاق عن معمر. وأبو داود (٩٧٢) قال: حدثنا عمرو بن عون. قال: أخبرنا أبو عوانة (ح) وحدثنا أحمد بن حنبل. قال: حدثنا يحيى بن سعيد. قال: حدثنا هشام. وفي (٩٧٣) قال: حدثنا عاصم بن النضر. قال: حدثنا المعتمر. قال: سمعت أبي. وابن ماجة (٨٤٧) قال: حدثنا يوسف بن موسى القطان. قال: حدثنا جرير، عن سليمان التيمي. وفي (٩٠١) قال: حدثنا جميل بن الحسن. قال: حدثنا عبد الأعلى. قال: حدثنا سعيد (ح) وحدثنا عبد الرحمن بن عمر. قال: حدثنا ابن أبي عدي. قال: حدثنا سعيد بن أبي عروبة وهشام بن أبي عبد الله. والنسائي (٢/٩٦) قال: أخبرنا مؤمل بن هشام. قال: حدثنا إسماعيل بن علية، عن سعيد. وفي (٢/١٩٦) . وفي الكبرى (٥٦٤) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا سعيد. وفي (٢/٢٤١) قال: أخبرنا عبيد الله بن سعيد أبو قدامة السرخسي. قال: حدثنا يحيى بن سعيد. قال: حدثنا هشام. وفي (٢/٢٤٢) قال: أخبرنا أبو الأشعث أحمد بن المقدام العجلي البصري. قال: حدثنا المعتمر. قال: سمعت أبي. وفي (٣/٤١) قال: أخبرنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. عن هشام. ح وأنبأنا محمد بن المثنى. قال: حدثنا يحيى. قال: حدثنا هشام. وابن خزيمة (١٥٨٤ و١٥٩٣) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. قال: حدثنا هشام بن أبي عبد الله (ح) وحدثنا بندار. قال: حدثنا ابن أبي عدي، عن سعيد بن أبي عروبة ح وحدثنا هارون بن إسحاق الهمداني. قال: حدثنا عبدة، عن سعيد.\nخمستهم - معمر، وسعيد بن أبي عروبة، وهشام الدستوائي، وسليمان التيمي، وأبو عوانة - عن قتادة، عن أبي غلاب يونس بن جبير، عن حطان بن عبد الله الرقاشي، فذكره.\n- في رواية سليمان التيمي: «وإذا قرأ فأنصتوا» .\nقال أبو داود: وقوله: «فأنصتوا» ليس لمحفوظ، لم يجيء به إلا سليمان التيمي في هذا الحديث.","vol":"5","page":399},{"text":"٣٥٤٧ - (س) جابر بن عبد الله - ﵄ -: قال: «كان رسولُ الله - ﷺ- يُعَلِّمُنا التشهد، كما يُعَلِّمُنا السورة من القرآن: بسم الله، وبالله، التحيات لله، والصلوات، والطيبات، السلام عليك أيها النبيُّ ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسوله، أسألُ الله الجنة، وأعوذ بالله من النار» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ٢٤٣ في الافتتاح، باب نوع آخر من التشهد من حديث المعتمر بن سليمان عن أيمن بن نابل عن أبي الزبير عن جابر قال: كان رسول الله ﷺ ... وذكر الحديث، قال السيوطي ⦗٤٠٠⦘ في \" زهر الربى \" قال ابن سيد الناس في \" شرح الترمذي \": قال ابن عساكر في تاريخه في ترجمة أيمن: قرأت بخط أبي عبد الرحمن النسائي: لا نعلم أحدًا تابع أيمن على هذا الحديث، وخالفه الليث في إسناده، وأيمن لا بأس به، والحديث خطأ، وقال الحاكم: أيمن ثقة يخرج حديثه في صحيح البخاري ولم يخرج هذا الحديث، إذ ليس له متابع عن أبي الزبير من وجه يصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٩٠٢) قال: حدثنا محمد بن زياد، قال: حدثنا المعتمر بن سليمان (ح) وحدثنا يحيى بن حكيم، قال: حدثنا محمد بن بكر. والنسائي (٢/٢٤٣) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر. وفي (٣/٤٣) قال: أخبرنا عمرو بن علي، قال: حدثنا أبو عاصم.\nثلاثتهم - المعتمر، وابن بكر، وأبو عاصم - قالوا: حدثنا أيمن بن نابل، قال: حدثنا أبو الزبير، فذكره.","vol":"5","page":399},{"text":"٣٥٤٨ - (ط د) عبد الله بن عمر - ﵄ -: عن رسول الله - ﷺ- في التشهد: «التحيات لله، الصلوات، الطيبات السلام عليك أيها النبي ورحمة الله- قال ابن عمر: زِدْتُ فيها وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله - قال ابن عمر: زدت فيها: وحده لا شريك له، وأشهد أن محمدًا عبده ورسوله» . أخرجه أبو داود.\nوفي رواية الموطأ: قال نافع: «إن ابنَ عمر كان يتشهد: بسم الله، التحيات لله، الصلوات لله، الزَّاكيات لله، السلام على النبيِّ، ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، شهدتُ أن لا إله إلا الله، شهدتُ أن محمدًا رسول الله. يقول هذا في الركعتين الأُوليين، ويدعُو إذا قضى تشهُّدَه بما بدا له، فإذا جلس في آخر صلاته تشهَّدَ كذلك أيضًا، إلا أنه يُقَدِّم التشهد، ثم يدعو بما بدا له، فإذا أراد أن يُسلِّم قال: السلام على النبيِّ ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، ثم يقول: السلام عليكم، عن يمينه، ثم يرُدُّ على الإِمام، وإن سلَّم عليه أحد عن يساره ردَّ عليه» (١) . ⦗٤٠١⦘\nزاد رزين: «وقال: إنَّ رسولَ الله - ﷺ- أمره بذلك» .\n_________\n(١) رواه الموطأ ١ / ٩١ في الصلاة، باب التشهد في الصلاة، وأبو داود رقم (٩٧١) في الصلاة، باب التشهد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩٧١) قال: حدثنا نصر بن علي قال: حدثني أبي قال: حدثنا شعبة عن أبي بشر قال: سمعت مجاهدا فذكره.\nوأخرجه مالك في الموطأ مع شرح الزرقاني (١/٢٦٩) عن نافع أن عبد الله بن عمر.","vol":"5","page":400},{"text":"٣٥٤٩ - (ط) القاسم بن محمد - ﵀ - أن عائشة ﵂ كانت تقول إذا تشهدَتْ: «التَّحياتُ، الطَّيبات، الصَّلوات، الزَّاكيات لله، أشهد أن لا إله إلا الله، وحده لا شريك له، وأن محمدًا عبدُه ورسولُه، السلام عليك أيها النبيُّ ورحمة الله وبركاته، السلام علينا، وعلى عباد الله الصالحين، السلام عليكم» . أخرجه الموطأ. وله في أخرى مثله ولم يقل: «وحده لا شريك له» (١) .\n_________\n(١) ١ / ٩١ و٩٢ في الصلاة، باب التشهد في الصلاة، وإسناده صحيح، وهو موقوف حكمه حكم الرفع، لأن مثله لا يقال بالرأي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٢٧١) عن عبد الرحمن بن القاسم عن أبيه عن عائشة زوج النبي فذكره.","vol":"5","page":401},{"text":"٣٥٥٠ - (ط) عبد الرحمن بن عبد القاريُّ أنه سمع عمر بن الخطاب وهو على المنبر يُعَلِّمُ النَّاس التَّشَهُّد، يقول: «قولوا: التحيات لله، الزَّاكيات لله، الطَّيبات لله، الصَّلوات لله، السَّلام عليك أيها النبيُّ، ورحمة الله السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسولهُ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٩٠ في الصلاة، باب التشهد في الصلاة، وإسناده صحيح، وهو أيضًا موقوف حكمه حكم الرفع، لأن مثله لا يقال بالرأي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٢٦٧) عن ابن شهاب، عن عروة بن الزبير، عن عبد الرحمن بن عبد القارئ أنه سمع عمر بن الخطاب، فذكره.","vol":"5","page":401},{"text":"٣٥٥١ - (د ت) عبد الله بن مسعود - ﵁ - كان يقول: «من السُّنَّةِ: إخفاءُ التشهُّد» وفي رواية: «أن يُخْفَى» . أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٩٨٦) في الصلاة، باب إخفاء التشهد، والترمذي رقم (٢٩١) في الصلاة، باب ما جاء أنه يخفي التشهد، ورواه الحاكم ١ / ٢٣٠ وصححه ووافقه الذهبي، وله شاهد عند الحاكم بسند صحيح عن عائشة قالت: نزلت هذه الآية في التشهد: ﴿ولا تجهر بصلاتك ولا تخافت بها﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩٨٦) والترمذي (٢٩١) وابن خزيمة (٧٠٦) ثلاثتهم عن عبد الله بن سعيد الكندي أبي سعيد الأشج قال: حدثنا يونس بن بكير عن محمد بن إسحاق عن عبد الرحمن بن الأسود عن أبيه فذكره.","vol":"5","page":401},{"text":"<span data-type=\"title\" id=toc-693>النوع الثاني: في الجلوس</span>\n٣٥٥٢ - (م ط د ت س) علي بن عبد الرحمن المعاوي قال: رآني ابنُ عُمرَ وأَنا أعبْثُ بالحْصبَاء في الصلاة، فلما انْصَرَف نهاني فقال: «اصْنَع كما كان رسولُ الله - ﷺ- يصنع، [فقلت: وكيف كان رسولُ الله - ﷺ- يصنع؟] قال: كان إذا جلس في الصلاة وضع كفَّه اليمنَى على فَخِذِه اليمنى، وقبض أصابعه كلَّها وأشار بإصبَعه، التي تَلي الإبهام، ووضع كفَّه اليُسْرَى على فخذه اليسرى» .\nوفي رواية نافع عن ابن عمر: «أن النبيَّ - ﷺ- كان إذا جلس في الصلاة وضع يديه على ركبتيه، ورفع إصبعه اليمنى التي تلي الإبهام، فدعا بها، ويده اليسرى على ركبته، باسِطَها عليها» .\nوفي أخرى لنافع عنه: «أن النبيَّ - ﷺ- كان إذا قعد في التشهد وضع يده اليسرى على ركبته اليسرى، ووضع يده اليمنى على ركبته اليمنى، وعقد ثلاثًا وخمسين، وأشار بالسبَّابة» . أخرجه مسلم.\nوأخرج الموطأ الرواية الأولى، وزاد: «وقال: هكذا كان يفعل» . وأخرج أبو داود والنسائي الأولى، وقال فيها: «بالحصى» بدل «الحصباء» . وأخرج الترمذي والنسائي الرواية الثانية، وأخرج النسائي الرواية الثالثة، إلا أنه أخرجها عن علي بن عبد الرحمن أيضًا، وللنسائي أيضًا: قال: قال علي بن عبد الرحمن: «صلَّيتُ إلى جَنْبِ ابنِ عمر، فقلَّبْتُ الحصَى، فقال لي ابنُ عمر: ⦗٤٠٣⦘ لا تُقَلِّب الحصى، فإن تقليب الحصى من الشيطان، وافعل كما رأيتُ رسولَ الله - ﷺ- يفعل، قلتُ: وكيف رأَيتَ رسولَ الله - ﷺ- يفعل؟ قال: هكذا، ونصب اليمنى وأضجع اليسرى، ووضع يده على فخذه اليمنى، ويده اليسرى على فخذه اليسرى وأشار بالسَّبَّابَةِ» .\nوفي أخرى له نحوه، وقال: «كيف كان يصنع؟ قال: فوضع يده اليمنى على فخذه [اليمنى]، وأَشار بإصبعه التي تلي الإبهام في القبلة، ورمَي ببصره إليها، أو نحوها، ثم قال: هكذا رأيتُ رسولَ الله - ﷺ- يصنع» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحصباء): الحصى الصغار، وذلك أن أرض مسجد النبي - ﷺ - كانت مفروشة بالحصباء، وكانوا يصلون عليها لا حائل بين وجوههم وبينها، فكانوا إذا سجدوا سوَّوها بأيديهم، فنهوا عن ذلك، لأنه فعل من غير أفعال الصلاة، والعبث في الصلاة لا يجوز.\n_________\n(١) رواه مسلم رقم (٥٨٠) في المساجد، باب صفة الجلوس في الصلاة، والموطأ ١ / ٨٨ في الصلاة، باب العمل في الجلوس في الصلاة، وأبو داود رقم (٩٨٧) في الصلاة، باب الإشارة في التشهد، والترمذي رقم (٢٥٤) في الصلاة، باب ما جاء في الإشارة في التشهد، والنسائي ٢ / ٢٣٧ في الافتتاح، باب موضع البصر في التشهد و٣ / ٣٦ في السهو، باب موضع الكفين، وباب قبض الأصابع من اليد اليمنى دون السبابة، وباب بسط اليسرى على الركبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٧٦) والحميدي (٦٤٨) قال: حدثنا سفيان، وعبد العزيز بن محمد. وأحمد (٢/١٠) (٤٥٧٥) قال: حدثنا سفيان. وفي (٢/٤٥) (٥٠٤٣) قال: حدثنا محمد بن جعفر، وحجاج، قالا: حدثنا شعبة. وفي (٢/٦٥) (٥٣٣١) قال: قرأت على عبد الرحمن: مالك (ح) وحدثنا إسحاق، قال: أخبرني مالك. وفي (٢/٧٣) (٥٤٢١) قال: حدثنا عفان، قال: حدثنا وهيب. ومسلم (٢/٩٠) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وفي (٢/٩١) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. وأبو داود (٩٨٧) قال: حدثنا القعنبي، عن مالك. والنسائي (٢/٢٣٦)، وفي الكبرى (٦٦٠) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل، وهو ابن جعفر. وفي (٣/٣٦)، وفي الكبرى (١٠٩٨) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، قال: حدثنا يحيى بن سعيد. وفي (٣/٣٦)، وفي الكبرى (١٠٩٩) قال: أخبرنا قتيبة بن سعيد، عن مالك. وابن خزيمة (٧١٢) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، قال: حدثني يحيى بن سعيد (ح) وحدثنا أبو موسى، ويحيى بن حكيم، وسعيد بن عبد الرحمن المخزومي، قالوا: حدثنا سفيان. وفي (٧١٩) قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل، يعني ابن جعفر.\nسبعتهم - مالك، وسفيان، وعبد العزيز بن محمد، وشعبة، ووهيب، وإسماعيل بن جعفر، ويحيى بن سعيد - عن مسلم بن أبي مريم، عن علي بن عبد الرحمن المعاوي، فذكره.\n- في رواية الحميدي، وابن أبي عمر، وعبد الجبار بن العلاء، ويحيى بن حكيم، عن سفيان، قال: كان يحيى بن سعيد حدثنا بهذا الحديث عن مسلم بن أبي مريم، فلقيت أنا مسلما، فسألته، فحدثني به.\n- وفي رواية محمد بن منصور، عن سفيان، قال: حدثنا يحيى بن سعيد، عن مسلم بن أبي مريم، شيخ من أهل المدينة، قال سفيان: ثم لقيت الشيخ، فقال: سمعت علي بن عبد الرحمن.\n- رواية سفيان، عند أحمد (٢/١٠) (٤٥٧٥) مختصرة على: «صليت إلى جنب ابن عمر، فقلبت الحصى. فقال: لا تقلب الحصى، فإنه من الشيطان، ولكن كما رأيت رسول الله - ﷺ - يفعل، كان يحركه هكذا» .","vol":"5","page":402},{"text":"٣٥٥٣ -[(د س) عبد الله بن الزبير (١) - ﵄ -:] قال: «كان ⦗٤٠٤⦘ رسولُ الله - ﷺ- إذا قعد في الصلاة جعل قدمه اليسرى تحت فَخِذِه، وساقِهِ، وفرش قدمَه اليمنى، ووضع اليسرى على ركبته اليسرى، ووضع يده اليمنى على فخذه اليمنى، وأشار بإصْبَعه - قال راويه: وأرانا عبد الواحد - وأشار بالسبابة» .\nوفي رواية: «أن النبيَّ - ﷺ- كان يشير بإصبعه إذا دعا، ولا يُحرِّكها» (٢) .\nوفي أخرى: أنه رأى النبيَّ -ﷺ- يدعو كذلك، ويتحامل النبيُّ - ﷺ- بيده اليسرى على فخذه اليسرى. وزاد في رواية: «لا يُجاوِزُ بصرُه إشارتَه» . أخرجه أبو داود.\nوأخرج النسائي الثانية والثالثة، وله في أخرى، قال: «كان رسولُ الله - ﷺ- إذا جلس في الثِّنْتيْن أو في الأربع: يضع يديه على ركبتيه، ثم أشار بإصبعه» (٣) .\n_________\n(١) في المطبوع: عروة بن الزبير وهو خطأ، والتصحيح من أبي داود والنسائي.\n(٢) وإسناده حسن، وقال النووي في \" شرح المهذب \": وإسناده صحيح، وفي حديث وائل بن حجر عند ابن حبان والنسائي والبيهقي: فرأيته يحركها يدعو بها، وإسناده صحيح، قال البيهقي: يحتمل أن يكون المراد بالتحريك الإشارة بها، لا تكرير تحريكها، فيكون موافقًا لرواية ابن الزبير، والله تعالى أعلم. أقول: وقد استدل آخرون بحديث وائل على استحباب تكرير الأصبع، كمالك وغيره، وقال به بعض الشافعية، كما في \" شرح المهذب \" للنووي ٣ / ٤٥٤.\n(٣) رواه أبو داود رقم (٩٨٨) و(٩٨٩) و(٩٩٠) في الصلاة، باب الإشارة في التشهد، والنسائي ٢ / ٢٣٧ في الافتتاح، باب الإشارة بالإصبع في التشهد الأول. و٣ / ٣٧ في السهو، باب بسط اليسرى على الركبة، وباب موضع البصر عند الإشارة وتحريك السبابة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٣) قال: حدثنا يحيى بن سعيد. ومسلم (٢/٩٠) قال: حدثنا قتيبة، قال: حدثنا ليث (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر. والنسائي (٣/٩٣)، وفي الكبرى (١١٠٧) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا يحيى. وابن خزيمة (٧١٨) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد. ثلاثتهم - يحيى، وليث، وأبو خالد - عن ابن عجلان.\n٢- وأخرجه مسلم (٢/٩٠) قال: حدثنا محمد بن معمر بن ربعي القيسي، قال: حدثنا أبو هشام المخزومي. وأبو داود (٩٨٨) قال: حدثنا محمد بن عبد الرحيم البزاز، قال: حدثنا عفان. وابن خزيمة (٦٩٦) قال: حدثنا يوسف بن موسى القطان، قال: حدثنا العلاء بن عبد الجبار. ثلاثتهم - أبو هشام، وعفان، والعلاء بن عبد الجبار - عن عبد الواحد بن زياد، قال: حدثنا عثمان بن حكيم.\nكلاهما - ابن عجلان، وعثمان - عن عامر بن عبد الله بن الزبير، فذكره.","vol":"5","page":403},{"text":"٣٥٥٤ - (ت س) وائل بن حجر - ﵁ - قال: «قدمتُ المدينةَ، فقلت: لأنَظُرَنَّ إلى صلاة رسولِ الله - ﷺ-، فلما جلس - يعني للتشهد - افترش رجله اليسرى ووضع يده - يعني على فخذه اليسرى - ونصب رجله ⦗٤٠٥⦘ اليمنى» أخرجه الترمذي. وفي رواية النسائي: «أنه رأى النبيَّ جلس في الصلاة فافترش رِجله اليسرى، ووضع ذِراعَيْهِ على فخذيه، وأشار بالسَّبَّابة يدعو» (١) .\n_________\n(١) رواه الترمذي رقم (٢٩٢) في الصلاة، باب ما جاء كيف الجلوس في التشهد، والنسائي ٣ / ٣٥ في السهو، باب موضع الذراعين، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٨٥) قال: حدثنا سفيان. وأحمد (٤/٣١٦) قال: حدثنا وكيع. قال: حدثنا سفيان. وفي (٤/٣١٦) قال: حدثنا يونس بن محمد. قال: حدثنا عبد الواحد. وفي (٤/٣١٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٤/٣١٧) قال: حدثنا عبد الصمد. قال: حدثنا عبد العزيز بن مسلم. وفي (٤/٣١٨) قال: حدثنا يحيى بن آدم وأبو نعيم. قالا: حدثنا سفيان. وفي (٤/٣١٨) قال: حدثنا عبد الصمد. قال: حدثنا زائدة. وفي (٤/٣١٨) قال: حدثنا عبد الله بن الوليد. قال: حدثني سفيان. وفي (٤/٣١٨) قال: حدثنا أسود بن عامر. قال: حدثنا زهير بن معاوية. وفي (٤/٣١٩) قال: حدثنا هاشم ابن القاسم. قال: حدثنا شعبة. وفي (٤/٣١٩) قال: حدثنا أسود بن عامر. قال: حدثنا شعبة. والدارمي (١٣٦٤) قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة بن قدامة. والبخاري في رفع اليدين (٢٦) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة. وفي (٣٠) قال: حدثنا محمد بن مقاتل. قال: أنبأنا عبد الله. قال: أنبأنا زائدة بن قدامة. وفي (٧١) قال: حدثنا عبد الله بن محمد. قال: حدثنا ابن إدريس الكوفي. وأبو داود (٧٢٦ و٩٥٧) قال: حدثنا مسدد. قال: حدثنا بشر بن المفضل. وفي (٧٢٧) قال: حدثنا الحسن بن علي. قال: حدثنا أبو الوليد. قال: حدثنا زائدة. وابن ماجة (٨١٠ و٩١٢) قال: حدثنا علي بن محمد قاغل: حدثنا عبد الله بن إدريس وفي (٨١٠، ٨٦٧) قال: حدثنا بشر بن معاذ الضرير. قال: حدثنا بشر ابن المفضل. والترمذي (٢٩٢) قال: حدثنا أبو كريب. قال: حدثنا عبد الله بن إدريس. والنسائي (٢/١٢٦) و(٣/٣٧) . وفي الكبرى (٨٧٣ و١١٠٠) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله بن المبارك، عن زائدة. وفي (٢/٢١١) . وفي الكبرى (٦٠٢) قال: أخبرني أحمد بن ناصح. قال: حدثنا ابن إدريس. وفي (٢/٢٣٦) وفي الكبرى (٦٥٩) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ. قال: حدثنا سفيان. وفي (٣/٣٤) وفي الكبرى (١٠٩٥) قال: أخبرنا قتيبة. قال: حدثنا سفيان. وفي (٣/٣٥) . وفي الكبرى (١٠٩٦) قال: أخبرنا محمد بن علي بن ميمون الرقي. قال: حدثنا محمد، وهو ابن يوسف الفريابي. قال: حدثنا سفيان. وفي (٣/٣٥) . وفي الكبرى (١٠٩٧) قال: أخبرنا إسماعيل بن مسعود. قال: أنبأنا بشر بن المفضل. وابن خزيمة (٤٧٧) و(٦٤١) و(٦٩٠) و(٧١٣) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا ابن إدريس. وفي (٤٧٨ و٧١٣) قال: حدثنا هارون بن إسحاق الهمداني. قال: حدثنا ابن فضيل. وفي (٤٧٩) قال: حدثنا أبو موسى. قال: حدثنا مؤمل. قال: حدثنا سفيان. وفي (٤٨٠ و٧١٤) قال: حدثنا محمد بن يحيى. قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة. وفي (٦٩١) قال: حدثنا المخزومي. قال: حدثنا سفيان. وفي (٦٩٧) قال: حدثنا بندار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦٩٨) قال: حدثنا محمد بن يحيى. قال: حدثنا وهب بن جرير. قال: حدثنا شعبة. وفي (٧١٣) قال: حدثنا عبي بن خشرم. قال: أخبرنا عبد الله، يعني ابن إدريس ح وحدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن. قالا: حدثنا سفيان.\nعشرتهم - سفيان بن عيينة، وسفيان الثوري، وعبد الواحد بن زياد، وشعبة، وعبد العزيز بن مسلم، وزائدة ابن قدامة، وزهير، وبشر بن المفضل، وعبد الله بن إدريس، ومحمد بن فضيل - عن عاصم بن كليب، عن أبيه، فذكره.\n- الروايات مطولة ومختصرة وألفاظها متقاربة.\n- في رواية أسود بن عامر، عن زهير عند أحمد (٤/٣١٨) زاد في آخره: (قال زهير. قال عاصم: وحدثني عبد الجبار، عن بعض أهله، أن وائلا قال: أتيته مرة أخرى وعلى الناس ثياب فيها البرانس وفيها الأكسية فرأيتهم يقولون هكذا تحت الثياب) .\n- وأخرجه أبو داود (٧٢٨) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا شريك، عن عاصم بن كليب، عن أبيه، عن وائل بن حجر. قال: «رأيت النبي - ﷺ - حين افتتح الصلاة رفع يديه حيال أذنيه. قال: ثم أتيتهم فرأيتهم يرفعون أيديهم إلى صدورهم في افتتاح الصلاة وعليهم برانس وأكسية» .\n- وأخرجه ابن خزيمة (٤٥٧) قال: حدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان، عن عاصم ابن كليب، عن أبيه، عن وائل بن حجر قال: «صليت مع رسول الله وأصحابه فرأيتهم يرفعون أيديهم في البرانس» .","vol":"5","page":404},{"text":"٣٥٥٥ - (خ م د س) أبو يعفور (١) عبد الرحمن بن عبيد قال: سمعتُ مُصعب ابن سعد يقول: «صلَّيتُ إلى جنب أبي، فطبَّقتُ بين كَفَّيَّ، ثم وَضعْتُهما بين فخذيَّ، فنهاني أبي، وقال: كنا نفعله فنُهينا عنه، وأُمرْنا أن نَضع أيدينا على الرُّكب» . أخرجه البخاري ومسلم وأبو داود والنسائي (٢) .\n_________\n(١) في الأصل: أبو يعقوب، والتصحيح من البخاري ومسلم وأبي داود والنسائي، وهو أبو يعفور الأكبر.\n(٢) رواه البخاري ٢ / ٢٢٦ في صفة الصلاة، باب وضع الأكف على الركب في الركوع، ومسلم رقم (٥٣٥) في المساجد، باب الندب إلى وضع الأيدي على الركب في الركوع ونسخ التطبيق، وأبو داود رقم (٨٦٧) في الصلاة، باب تفريع أبواب الركوع، والنسائي ٢ / ١٨٥ في الافتتاح، باب نسخ التطبيق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٩) قال: حدثنا سفيان. والدارمي (١٣٠٨) قال: أخبرنا محمد بن يوسف، قال: حدثنا إسرائيل. والبخاري (١/٢٠٠) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. ومسلم (٢/٦٩) قال: حدثنا قتيبة بن سعيد، وأبو كامل الجحدري، قالا: حدثنا أبو عوانة. (ح) وحدثنا خلف بن هشام، قال: حدثنا أبو الأحوص. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. وأبو داود (٨٦٧) قال: حدثنا حفص ابن عمر، قال: حدثنا شعبة. والترمذي (٢٥٩) قال: حدثنا قتيبة قال: حدثنا أبو عوانة، والنسائي (٢/١٨٥) قال: أخبرنا قتيبة قال: حدثنا أبو عوانة خمستهم - سفيان، وإسرائيل، وشعبة، وأبو عوانة، وأبو الأحوص - عن أبي يعفور العبدي.\n٢- وأخرجه أحمد (١/١٨١) (١٥٧٠) قال: حدثنا يحيى. وفي ١٠/١٨٢) (١٥٧٦) قال: حدثنا وكيع. ومسلم (٢/٦٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. (ح) وحدثني الحكم بن موسى قال: حدثنا عيسى بن يونس. وابن ماجة (٨٧٣) قال: حدثنا محمد بن عبد الله بن نمير قال: حدثنا محمد بن بشر. والنسائي (٢/١٨٥) قال: أخبرنا عمرو بن علي قال: حدثنا يحيى بن سعيد. وابن خزيمة (٥٩٦) قال: حدثنا محمد بن بشر والنسائي (٢/١٨٥) قال: أخبرنا عمرو بن علي قال: حدثنا يحيى بن سعيد. وابن خزيمة (٥٩٦) قال: حدثنا سلم بن جنادة قال: حدثنا وكيع (ح) وحدثنا يوسف بن موسى قال: حدثنا وكيع وأبو أسامة.\nخمستهم - وكيع، وعيسى بن يونس، ومحمد بن بشر، ويحيى بن سعيد، وأبو أسامة - عن إسماعيل بن أبي خالد عن الزبير بن عدي.\n٣- أخرجه الدارمي (١٣٠٩) قال: حدثنا محمد بن يوسف عن إسرائيل عن أبي إسحاق.\nثلاثتهم - أبو يعفور وقدان، والزبير بن عدي، وأبو إسحاق - عن مصعب بن سعد فذكره.","vol":"5","page":405},{"text":"٣٥٥٦ - (س) الأسود، وعلقمة قالا: «صلَّينا مع ابن مسعود في بيته، فقام بيننا، فوضعنا أيدينا على رُكبِنا، فنَزَعها، فخالف بين أصابعنا، وقال: رأيتُ رسولَ الله - ﷺ- يفعله» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٨٤ في الافتتاح، باب التطبيق، وإسناده حسن، ولكن التطبيق منسوخ، كما مر، وقد بقي عليه ابن مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد ١٠/٣٧٨) (٣٥٨٨) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. ومسلم (٢/٦٨) قال: حدثنا محمد بن العلاء الهمداني أبو كريب، قال: حدثنا أبو معاوية، عن الأعمش. وفي (٢/٦٩) قال: حدثنا منجاب بن الحارث التميمي، قال: أخبرنا ابن مسهر (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير ح وحدثني محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل، كلهم عن الأعمش. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا عبيد الله بن موسى، عن إسرائيل، عن منصور. وأبو داود (٨٦٨) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. والنسائي (٢/٥٠)، وفي الكبرى (٧١٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا النضر، قال: أنبأنا شعبة، عن سليمان. وفي (٢/١٨٣)، وفي الكبرى (٥٣٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث، عن شعبة، عن سليمان. وفي (٢/١٨٤) وفي الكبرى ٥٣٢٠) قال: أخبرني أحمد بن سعيد الرباطي، قال: حدثنا عبد الرحمن بن عبد الله، قال: أنبأنا عمرو - وهو ابن أبي قيس -، عن الزبير بن عدي. وفي الكبرى (٥٣١) قال: أخبرنا أبو عبد الله محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل بن مهلهل، عن الأعمش. ثلاثتهم - سليمان الأعمش، ومنصور، والزبير بن عدي- عن إبراهيم.\n٢- وأخرجه أحمد (١/٤١٣) (٣٩٢٧) قال: حدثنا أسود، قال: أخبرنا إسرائيل، عن أبي إسحاق. والنسائي (٢/٨٤)، وفي الكبرى (٧٨٥) قال: أخبرنا محمد بن عبيد الكوفي، عن محمد بن فضيل، عن هارون بن عنترة. كلاهما - أبو إسحاق، وهارون بن عنترة - عن عبد الرحمن بن الأسود.\n٣- وأخرجه أحمد (١/٤١٤) (٣٩٢٨) قال: حدثنا حسين، قال: حدثنا إسرائيل، عن أبي إسحاق.\nثلاثتهم - إبراهيم، وعبد الرحمن الأسود، وأبو إسحاق - عن علقمة والأسود. فذكراه.\n- أخرجه أحمد (١/٤٢٦) (٤٠٤٥) قال: حدثنا ابن نمير، قال: حدثنا الأعمش، عن إبراهيم. وفي (١/٤٥١) (٤٣١١) قال: حدثنا يزيد بن هارون، قال: أخبرنا محمد بن إسحاق، عن عبد الرحمن بن الأسود. وفي (١/٤٥٥) (٤٣٤٧) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد - يعني ابن إسحاق -، عن عبد الرحمن بن الأسود. وفي (١/٤٥٩) (٤٣٨٦) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: وحدثني عبد الرحمن بن الأسود بن يزيد النخعي. وأبو داود (٦١٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا محمد بن فضيل، عن هارون بن عنترة، عن عبد الرحمن بن الأسود. والنسائي (٢/٤٩)، وفي الكبرى (٧٠٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عيسى بن يونس، قال: حدثنا الأعمش، عن إبراهيم. وابن خزيمة (١٦٣٦) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى، عن الأعمش، عن إبراهيم.\nكلاهما - إبراهيم، وعبد الرحمن بن الأسود - عن الأسود، قال: دخلت أنا وعلقمة، على عبد الله بن مسعود، فذكره.\n- أخرجه أحمد (١/٤٢٤) (٤٠٣٠) قال: حدثنا ابن فضيل، قال: حدثنا هارون بن عنترة، عن عبد الرحمن بن الأسود، قال: استأذن علقمة والأسود، على عبد الله، قال: إنه سيليكم أمراء يشتغلون عن وقت الصلاة، فصلوها لوقتها، ثم قام فصلى بيني وبينه. ثم قال: هكذا رأيت رسول الله - ﷺ -.\n- وأخرجه أحمد (١/٤٤٧) (٤٢٧٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان، عن إبراهيم، أن الأسود وعلقمة، كانا مع عبد الله في الدار، فقال عبد الله: صلى هؤلاء؟ قالوا: نعم. قال: فصلي بهم بغير أذان ولا إقامة ... فذكره مرسلا.\n- رواية أحمد (١/٣٧٨) (٣٥٨٨) و(١/٤٢٦) (٤٠٤٥)، وأبي داود (٨٦٨) مختصرة على: «إذا ركع أحدكم فليفرش ذراعيه على فخذه، وليطلق بين كفيه، فكأني أنظر إلى اختلاف أصابع رسول الله - ﷺ -» .\n- ورواية أبي إسحاق، ومنصور، وإسحاق بن إبراهيم عند النسائي، مختصرة على: «عن علقمة والأسود، أنهما دخلا على عبد الله، فقال: أصلي من خلفكم؟ قالا: نعم. فقام بينهما، وجعل أحدهما عن يمينه، والآخر عن شماله، ثم ركعنا فوضعنا أيدينا على ركبنا فضرب أيدينا ثم طبق بين يديه، ثم جعلهما بين فخذيه، فلما صلى قال: هكذا فعل رسول الله» .\n- ورواية أبي داود (٦١٣)، والنسائي (٢/٨٤) مختصرة على: (صلاة ابن مسعود بين علقمة والأسود، ثم قال: هكذا رأيت رسول الله - ﷺ - فعل) إلا أن رواية النسائي زاد في أوله: دخلنا على عبد الله نصف النهار، فقال: إنه سيكون أمراء يشتغلون عن وقت الصلاة، فصلوا لوقتها.","vol":"5","page":405},{"text":"٣٥٥٧ - (ت) عاصم بن كليب عن أبيه عن جده، قال: دخلتُ على ⦗٤٠٦⦘ رسولِ الله -ﷺ- وهو يصلِّي، وقد وضع يده اليسرى على فخذه اليسرى، ووضع يده اليمنى على فخذه اليمنى، وقبض أصابعه، وبسط السبابة، وهو يقول: «يا مُقلِّب القُلُوبِ ثَبِّتْ قَلْبِي على دينك» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٨١) في الدعوات، باب رقم (١٣٥)، وإسناده ضعيف وقال الترمذي: هذا حديث غريب من هذا الوجه. أقول: وقد ثبت هذا الدعاء من غير تقييد بهذا المكان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٨٧) قال: حدثنا عقبة بن مكرم، قال: حدثنا سعيد بن سفيان الجحدري، قال: حدثنا عبد الله بن معدان، قال: أخبرني عاصم بن كليب الجرمي، عن أبيه، عن جده، فذكره.","vol":"5","page":405},{"text":"٣٥٥٨ - (خ ت د س) عباس بن سهل الساعدي قال: «اجتمع أبو حُميد وأبو أُسيد وسهل بن سعد ومحمد بن مسلمة، فذكروا صلاة رسول الله - ﷺ-، فقال أبو حُميد: أنا أعلمكم بصلاة رسول الله -ﷺ-، إن رسولَ الله جلس - يعني: للتشهد - فافترش رِجله اليسرى، وأقبلَ بصدر اليمنى على قِبلته، ووضع كفَّه اليمنى على ركبته اليمنى، وكفَّه اليسرى على ركبته اليسرى، وأشار بإصبعه - يعني: السبابة» أخرجه الترمذي، وهو طرف من حديث قد أخرجه هو والبخاري وأبو داود، يَرِدُ في «الفرع السابع» . من هذا الفصل.\nوفي رواية النسائي طرف من هذا، قال: «كان النبيُّ - ﷺ- إذا كان في الركعة التي تنقضي فيها الصلاة أخرَ رِجِله اليسرى وقعد على شِقِّهِ مُتَوَرِّكًا، ثم سلَّم» (١) .\n_________\n(١) رواه الترمذي رقم (٢٩٣) في الصلاة، باب رقم (٢١٩)، والنسائي ٣ / ٣٤ في السهو، باب صفة الجلوس في الركعة التي يقضي فيها الصلاة، وهو حديث صحيح، وسيأتي من رواية البخاري وأبي داود والترمذي مطولًا رقم (٣٥٧٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الصلاة (٢٩٦:٢) عن يحيى بن بكير عن الليث عن يزيد بن أبي حبيب ويزيد بن محمد القرشي كلاهما عن محمد بن عمرو بن حلحلة عنه بهذا. و(٢٩٦:٢) عن يحيى بن بكير عن الليث وفي نسخة أخرى، وقال الليث عن خالد بن يزيد عن سعيد بن أبي هلال عن محمد بن عمرو بن حلحلة نحوه. وقال في آخر الحديث الأول الليث سمع يزيد بن أبي حبيب، ويزيد بن محمد بن حلحلة، وابن حلحلة ابن عطاء قال: وقال أبو صالح عن الليث كل قفار ظهره. وقال ابن المبارك عن يحيى بن أيوب عن يزيد بن أبي حبيب أن محمد بن عمرو بن حلحلة قال: كل قعار، وأبو داود فيه (الصلاة ١٨٢:١) عن أحمد بن حنبل عن أبي عاصم و(١٨٢:١) عن مسدد عن يحيى القطان كلاهما عن عبد الحميد بن جعفر عن محمد بن عمرو بن عطاء قال: سمعت أبا حميد في عشرة من أصحاب النبي منهم أبو قتادة. قال: أنا أعلمكم بصلاة رسول الله فذكره. وقال في آخره قالوا صدقت. و(١٨٢:٣) عن قتيبة عن ابن لهيعة عن يزيد بن أبي حبيب ببعضه. و(١٨٢:٢) عن عيسى بن إبراهيم المصري عن ابن وهب عن الليث بن سعد عن يزيد بن محمد القرشي، ويزيد بن أبي حبيب به. والترمذي فيه (الصلاة ١١١:٣) عن ابن مثنى وابن بشار كلاهما عن يحيى القطان به. و(١١١:٤) عن ابن بشار والحسن بن علي الخلال وغير واحد، كلهم عن أبي عاصم به. والنسائي فيه (الصلاة ٣٩٥) عن ابن بشار عن يحيى (مقطعا) به و(٤٥٥ و٤٨٢:١) عن يعقوب ابن إبراهيم وابن بشار كلاهما عن يحيى ببعضه، وقال: محمد بن عطاء نسبه إلى جده، وابن ماجة فيه (الصلاة ١١١:٢) عن بندار عن أبي عاصم به (؟) عن أبي بكر بن أبي شيبة و(٤٠:١) علي بن محمد كلاهما عن أبي أسامة عن عبد الحميد بن جعفر ببعضه كان إذا قام إلى الصلاة استقبل القبلة ورفع يديه، وقال: «الله أكبر» و(٥٤:٥) عن بندار عن يحيى بن سعيد بطرف منه. الأشراف (٩/١٤٩، ١٥٠) .","vol":"5","page":406},{"text":"٣٥٥٩ - (د س) مالك بن نمير الخزاعي عن أبيه قال: «رأيتُ ⦗٤٠٧⦘ رسولَ الله -ﷺ- واضعًا ذراعه اليمنى على فخذه اليمنى، رافعًا إصبعه السبابة، قد حنَاها شيئًا» . أخرجه أبو داود والنسائي. وفي أخرى للنسائي، قال: «رأيتُ رسول الله - ﷺ- واضعًا يده اليمنى على فخذه اليمنى في الصلاة يُشِيرُ بإصْبَعِه» (١) .\n_________\n(١) رواه أبو داود رقم (٩٩١) في الصلاة، باب الإشارة في التشهد، والنسائي ٣ / ٣٩ في السهو، باب احناء السبابة في الإشارة، ومالك بن نمير الخزاعي مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧١) قال: حدثنا يحيى بن آدم. وفي (٣/٤٧١) قال: حدثنا وكيع. وأبو داود (٩٩١) قال: حدثنا عبد الله بن محمد النفيلي. قال: حدثنا عثمان، يعني ابن عبد الرحمن. وابن ماجة (٩١١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. والنسائي (٣/٣٨) . وفي الكبرى (١١٠٣) قال: أخبرني محمد بن عبد الله بن عمار الموصلي، عن المعافى. وفي (٣/٣٩) . وفي الكبرى (١١٠٦) قال: أخبرنا أحمد بن يحيى الصوفي. قال: حدثنا أبو نعيم. وابن خزيمة (٧١٥) قال: حدثنا هارون بن إسحاق، قال: حدثنا ابن بهز. (ح) وحدثناه محمد بن رافع. قال: حدثنا يحيى بن آدم. وفي (٧١٦) قال: حدثنا عبد الأعلى بن واصل بن عبد الأعلى. قال: حدثنا الفضل.\nسبعتهم - يحيى بن آدم، ووكيع، وعثمان بن عبد الرحمن، والمعافى بن عمران، وأبو نعيم، وابن بهز، والفضل - عن عصام بن قدامة البجلي قال: حدثني مالك بن نمير الخزاعي، فذكره.","vol":"5","page":406},{"text":"٣٥٦٠ - (خ ط س) عبد الله بن عمر - ﵄ - قال عبد الله بنُ عبد الله بن عمر: «إنه كان يرى عبد الله بن عمر يتَرَّبع في الصلاة إذا جلس، ففعلتُه، وأنا يومئذ حديث السِّنِّ، فنهاني عبد الله بن عمر، وقال إنما سُنَّةُ الصلاة: أن تنصب رجلك اليمنى، وتَثْنِيَ رجلك اليسرى، فقلت: إنك تفعل ذلك؟ قال: إن رِجْلَيَّ لا تحْملاني» . أخرجه البخاري والموطأ.\nوفي رواية النسائي قال: «إن من سُنَّةِ الصلاةِ: أن تُضْجِعَ رجلك اليسرى وَتنْصِبَ اليمنى» . وفي أخرى «أن تنصِب القدم اليمنى، واستقبالُه بأصابعها القبلةَ، والجلوسُ على اليسرى» .\nوفي أخرى للموطأ عن عبد الله بن دينار «أنه سمع ابن عمر - وصلى رجل إلى جنبه - فلما جلس الرجل في أربع: تَرَبَّع، وثَنَى رجليه، فلما انصرف عبد الله عاب ذلك عليه، فقال الرجل: إنكَ لتفْعلُ ذلك، فقال عبد الله: إني أشْتَكي» .\nوفي أخرى للموطأ عن المغيرة ⦗٤٠٨⦘ ابن حكيم «أنه رأى ابن عمر تربَّع في السجدتين في الصلاة على صُدور قدميه، فلما انصرَفَ ذكرَ ذلك له، فقال: إنها ليست بسنَّةِ الصلاة، وإنما أفعل هذا من أجل أني أشتكي» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٥٢ في صفة الصلاة، باب سنة الجلوس في التشهد، والموطأ ١ / ٨٩ و٩٠ في الصلاة، باب العمل في الجلوس في الصلاة، والنسائي ٢ / ٢٣٥ و٢٣٦ في الافتتاح، باب كيف الجلوس للتشهد الأول، وباب الاستقبال بأطراف أصابع القدم القبلة عند القعود للتشهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (٧٧) . والبخاري (١/٢٠٩) . وأبو داود (٩٥٨) قالا: - البخاري وأبو داود - حدثنا عبد الله بن مسلمة، عن مالك، عن عبد الرحمن بن القاسم.\n٢- وأخرجه أبو داود (٩٥٩) قال: حدثنا ابن معاذ، قال: حدثنا عبد الوهاب. وفي (٩٦٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٩٦١) قال: حدثنا القعنبي، عن مالك. والنسائي (٢/٢٣٥)، وفي الكبرى (٦٥٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. وفي (٢/٢٣٦)، وفي الكبرى (٦٥٧) قال: أخبرنا الربيع بن سليمان بن داود، قال: حدثنا إسحاق بن بكر بن مضر، قال: حدثني أبي، عن عمرو بن الحارث. وابن خزيمة (٦٧٨) قال: حدثنا أبو كريب، وعبد الله بن سعيد الأشج، قالا: أخبرنا أبو خالد، قال: حدثنا هارون بن إسحاق، قال: حدثنا ابن فضيل (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع، عن سفيان. وفي (٦٧٩) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان. ثمانيتهم - عبد الوهاب، وجرير، ومالك، والليث، وعمرو بن الحارث، وابن فضيل، وسفيان الثوري، وسفيان بن عيينة - عن يحيى بن سعيد، قال: سمعت القاسم بن محمد.\nكلاهما - عبد الرحمن بن القاسم، والقاسم بن محمد - عن عبد الله بن عبد الله بن عمر، فذكره.","vol":"5","page":407},{"text":"٣٥٦١ - (م د ت) طاوس بن كيسان اليماني قال: «قلنا لابن عباس في الإقعاء على القدمين؟ (١) فقال: هي السُّنَّةُ، فقلنا له: أما تراه جَفَاءً بالرَّجُلِ؟ فقال ابن عباس: بل هي سُنَّةُ نبيِّكم -ﷺ-» . أخرجه مسلم وأبو داود والترمذي، وزاد أبو داود بعد: «القدمين»: «في السجود» (٢) .\n_________\n(١) أي: أن يضع ألييه على عقبيه بين السجدتين.\n(٢) رواه مسلم رقم (٥٣٦) في المساجد، باب جواز الإقعاء على العقبين، وأبو داود رقم (٨٤٥) في الصلاة، باب الإقعاء بين السجدتين، والترمذي رقم (٢٨٣) في الصلاة، باب ما جاء في الرخصة في الإقعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣١٣) (٢٨٥٥) قال: حدثنا محمد بن بكر، وعبد الرزاق، ومسلم (٢/٧٠) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا محمد بن بكر (ح) قال: وحدثنا حسن الحلواني، قال: حدثنا عبد الرزاق. وأبو داود (٨٤٥) قال: حدثنا يحيى بن معين، قال: حدثنا حجاج بن محمد. والترمذي (٢٨٣) قال: حدثنا يحيى بن موسى قال: حدثنا عبد الرزاق. وابن خزيمة (٦٨٠) قال: حدثنا محمد بن يحيى قال: حدثنا عبد الرزاق. ثلاثتهم - ابن بكر، وعبد الرزاق، وحجاج - عن ابن جريج.\n٢- وأخرجه أحمد (١/٣١٣) (٢٨٥٧) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا ابن لهيعة.\nكلاهما - ابن جريج، وابن لهيعة - عن أبي الزبير، أنه سمع طاووسا يقول، فذكره.","vol":"5","page":408},{"text":"٣٥٦٢ - (د ت س) عبد الله بن مسعود - ﵁ - قال: كان رسولُ الله - ﷺ- إذا جلس في الركعتين الأُولَيَيْنِ كأنه على الرَّضْفِ، قال: شُعْبَةُ: ثم حرَّك سعد شفتيه بشيء، فأقول: «حتى يقوم؟ [فيقول: حتى يقومَ]» أخرجه الترمذي وأبو داود والنسائي (١) . ⦗٤٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرضف): بسكون الضاد، جمع رضفة، وهي حجارة محماة.\n_________\n(١) رواه أبو داود رقم (٩٩٥) في الصلاة، باب في تخفيف القعود، والترمذي رقم (٣٦٦) في الصلاة، باب ما جاء في مقدار القعود في الركعتين الأوليين، والنسائي ٢ / ٢٤٣ في الافتتاح، باب ⦗٤٠٩⦘ التخفيف في التشهد الأول، وفي سنده انقطاع، لأن أبا عبيدة بن عبد الله بن مسعود لم يسمع من أبيه، قال الحافظ ابن حجر في \" التلخيص \": وروى ابن أبي شيبة من طريق تميم بن سلمة: كان أبو بكر ﵁ إذا جلس في الركعتين كأنه على الرضف، وقال الحافظ: إسناده صحيح، وعن ابن عمر نحوه، قال: وروى أحمد وابن خزيمة من حديث ابن مسعود أن رسول الله ﷺ علمه التشهد، فكان يقول إذا جلس في وسط الصلاة وفي آخرها على وركها اليسرى: التحيات ... إلى قوله: عبده ورسوله، ثم إن كان في وسط الصلاة نهض حين يفرغ من تشهده، وإن كان في آخرها بعد تشهده دعا بما شاء الله أن يدعو ثم يسلم، أقول: وهذه شواهد لحديث الباب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الصلاة (١٨٩) عن حفص بن عمر عن شعبة عنه به، والترمذي فيه (الصلاة ١٥٤) عن محمود بن غيلان، عن أبي داود عن شعبة به، وقال: حسن. والنسائي فيه (الصلاة ٤٥٢) عن الهيثم ابن أيوب الطالقاني عن إبراهيم بن سعد عن أبيه به (الأشراف ٧/١٥٩) .","vol":"5","page":408},{"text":"<span data-type=\"title\" id=toc-694>الفرع السادس: في السلام</span>\n٣٥٦٣ - (م س) عامر بن سعد بن أبي وقاص عن أبيه قال: «كان رسولُ الله - ﷺ- يسلِّم عن يمينه وعن يساره، حتى أرى بياضَ خدِّه» . أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٥٨٢) في المساجد، باب السلام للتحليل من الصلاة عند فراغها وكيفيته، والنسائي ٣ / ٦١ في السهو، باب السلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٧٢) (١٤٨٤) قال: حدثنا عبد الرحمن بن مهدي، وأبو سعيد، قالا: حدثنا عبد الله بن جعفر. وفي (١/١٨٠) (١٥٦٤) قال: حدثنا يحيى، قال: حدثنا محمد بن عمرو، قال: حدثنا مصعب بن ثابت. وعبد بن حميد (١٤٤) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا عبد الله بن جعفر المخرمي. والدارمي (١٣٥٢) قال: حدثنا خالد بن مخلد، قال: حدثنا عبد الله بن جعفر. ومسلم (٢/٩١) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا أبو عامر العقدي، قال: حدثنا عبد الله بن جعفر. وابن ماجة (٩١٥) قال: حدثنا محمد بن غيلان، قال: حدثنا بشر بن السري، عن مصعب بن ثابت بن عبد الله بن الزبير، والنسائي (٣/٦١)، وفي الكبرى (١١٤٨) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا إبراهيم، وهو ابن سعد، قال: حدثني عبد الله بن جعفر. وفي (٣/٦١) أيضا، وفي الكبرى (١١٤٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا أبو عامر العقدي، قال: حدثنا عبد الله بن جعفر. وابن خزيمة (٧٢٦) قال: حدثنا بندار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا عبد الله بن جعفر الزهري. وفي (٧٢٧ و١٧١٢) قال: حدثنا عتبة بن عبد الله اليحمدي، قال: حدثنا عبد الله بن المبارك، قال: أخبرنا مصعب بن ثابت. كلاهما - عبد الله بن جعفر، ومصعب بن ثابت - عن إسماعيل بن محمد.\n٢- وأخرجه أحمد ١٠/١٨٦) (١٦١٩) قال: حدثنا يزيد، قال: أنبأنا أبو معشر عن موسى بن عقبة كلاهما - إسماعيل بن محمد، وموسى بن عقبة - عن عامر بن سعد فذكره.","vol":"5","page":409},{"text":"٣٥٦٤ - (ت د س) عبد الله بن مسعود - ﵁ - «أن النبيَّ - ﷺ- كان يسلِّم عن يمينه وعن يساره: السلام عليكم ورحمة الله، السلام عليكم ⦗٤١٠⦘ ورحمة الله» . أخرجه الترمذي. وزاد أبو داود بعد قوله: «شماله» . «حتى يُرَى بياضُ خدِّه» .\nوفي رواية النسائي «حتى يُرى بياضُ خدِّه من هاهنا، [وبياضُ خدِّه من هاهنا]» (١) .\n_________\n(١) رواه أبو داود رقم (٩٩٦) في الصلاة، باب في السلام، والترمذي رقم (٢٩٥) في الصلاة، باب ما جاء في التسليم في الصلاة، والنسائي ٣ / ٦٣ في السهو، باب كيف السلام على الشمال، وهو حديث صحيح، قال الترمذي: وفي الباب عن سعد بن أبي وقاص، وابن عمر، وجابر بن سمرة، والبراء، وأبي سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٩٠) (٣٦٩٩) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (١/٤٠٨) (٣٨٧٩) قال: حدثنا حميد بن عبد الرحمن، قال: حدثنا الحسن. وفي (١/٤٠٩) (٣٨٨٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، والثوري. وفي (١/٤٤٤) (٤٢٤١) قال: حدثنا وكيع، وعبد الرحمن، قالا: حدثنا سفيان. وفي (١/٤٤٨) (٤٢٨٠) قال: حدثنا عمر بن عبيد. وأبو داود (٩٩٦) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان ح وحدثنا أحمد بن يونس، قال: حدثنا زائدة (ح) وحدثنا مسدد، قال: حدثنا أبو الأحوص (ح) وحدثنا محمد بن عبيد المحاربي، وزياد بن أيوب، قالا: حدثنا عمر بن عبيد الطنافسي (ح) وحدثنا تميم ابن المنتصر، قال: أخبرنا إسحاق - يثعني ابن يوسف -، عن شريك. وابن ماجة (٩١٤) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا عمر بن عبيد. والترمذي (٢٩٥) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. والنسائي (٣/٦٣) وفي الكبرى (١١٥٤ و١١٥٥ و١١٥٦) قال: أخبرنا زيد بن أخزم، عن ابن داود (يعني عبد الله بن داود الخريبي)، عن علي بن صالح. (ح) وأخبرنا محمد بن آدم، عن عمر بن عبيد. (ح) وأخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن، عن سفيان. وابن خزيمة (٧٢٨) قال: حدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد، وزياد بن أيوب، قال إسحاق: حدثنا عمر، وقال زياد: حدثني عمر بن عبيد الطنافسي.\nثمانيتهم - سفيان الثوري، والحسن بن صالح، ومعمر، وعمر بن عبيد، وزائدة، وأبو الأحوص سلام بن سليم الحنفي، وشريك، وعلي بن صالح - عن أبي إسحاق، عن أبي الأحوص، فذكره.\n- أخرجه أحمد (١/٤٠٦) (٣٨٤٩) قال: حدثنا هاشم، وحسين. وأبو داود (٩٩٦) قال: حدثنا أحمد بن منيع، قال: حدثنا حسين بن محمد.\nكلاهما - هاشم، وحسين - قالا: حدثنا إسرائيل، عن أبي إسحاق، عن أبي الأحوص، والأسود بن يزيد، عن عبد الله، فذكره.\n- وأخرجه النسائي (٣/٦٣) وفي الكبرى (١١٥٧) قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا علي بن الحسن بن شقيق، قال: أنبأنا الحسين بن واقد، قال: حدثنا أبو إسحاق، عن علقمة، والأسود، وأبي الأحوص، قالوا: حدثنا عبد الله بن مسعود، فذكره.\n- قال أبو داود: شعبة كان ينكر هذا الحديث، حديث أبي إسحاق أن يكون مرفوعا.","vol":"5","page":409},{"text":"٣٥٦٥ - (د) وائل بن حجر قال: «صليتُ مع رسول الله -ﷺ- فكان يسلِّم عن يمينه: السلام عليكم ورحمة الله وبركاته، وعن شماله: السلام عليكم ورحمة الله» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٩٧) في الصلاة، باب في السلام، وإسناده منقطع، فإن علقمة بن وائل لم يسمع من أبيه، ولكن للحديث شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩٩٧) قال: حدثنا عبده بن عبد الله، قال: حدثنا يحيى بن آدم، قال: حدثنا موسى بن قيس الحضرمي عن سلمة بن كهيل عن علقمة بن وائل، فذكره.","vol":"5","page":410},{"text":"٣٥٦٦ - (م) أبو معمر الأزدي الكوفي: قال: «إن أميرًا كان بمكة يسلِّم تسليمتين، فسمع به عبد الله، فقال: أنَّى عَلِقَها؟ إن رسولَ الله - ﷺ- كان يفعلُه» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنَّى عَلِقَها) أنَّى: بمعنى: من أين؟ وبمعنى كيف، وعَلِقَها بمعنى تعلمها: أي: من أين عرف ذلك، وممن أخذها؟\n_________\n(١) رقم (٥٨١) في المساجد، باب السلام للتحليل من الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤٤٤) (٤٢٣٩) . ومسلم (٢/٩١) قال: حدثني أحمد بن حنبل، قال: حدثنا يحيى بن سعيد، عن شعبة، عن الحكم. وفي (٢/٩١) قال: حدثنا زهير بن حرب، قال: حدثنا يحيى بن سعيد، عن شعبة، عن الحكم، ومنصور.\nكلاهما - الحكم، ومنصور - عن مجاهد، عن أبي معمر، فذكره.\n- في رواية أحمد بن حنبل، قال شعبة: رفعه مرة.","vol":"5","page":410},{"text":"٣٥٦٧ - (د) سمرة بن جندب - ﵁ - قال: «أما بعدُ، أمرَنا رسولُ الله - ﷺ- إذا كان في وسط الصلاة - أو حين انقضَائها - فابَدؤوا قبل التسليم، فقولوا: التحيات، الطيبات، والصلوات والملك لله، [ثمَّ سلمُوا على اليمين] ثم سَلِّمُوا على قارئكم وعلى أنفسكم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٧٥) في الصلاة، باب التشهد، وفي إسناده مجاهيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩٧٥) قال: حدثنا محمد بن داود بن سفيان قال: حدثنا يحيى بن حسان قال: حدثنا سليمان بن موس أبو داود قال: حدثنا جعفر بن سعد بن سمرة بن جندب، قال: حدثني خبيب بن سليمان بن سمرة عن أبيه سليمان بن سمرة، فذكره.","vol":"5","page":411},{"text":"٣٥٦٨ - (م د س) جابر بن سمرة - ﵁ - قال: «كُنَّا إذا صلَّيْنا مع رسولِ الله -ﷺ- قلنا: السلام عليكم ورحمة الله السلام عليكم ورحمة الله - أشار بيده إلى الجانبين - فقال رسولُ الله - ﷺ-: علامَ تُومِئُونَ بأيديكم، كأنها أذْنابُ خيل شُمُس؟ وإنما يكفي أحدكم أن يضع يدَه على فخذه، ثم يسلِّم على أخيه من عن يمينه وشماله» . أخرجه مسلم.\nوفي رواية أبي داود، قال: «كنا إذا صلينا خلفَ رسول الله - ﷺ-، فسلَّمَ أحدُنا: أشار بيده من عن يمينه، ومن عن يساره، فلما صلى قال: ما بال أحدِكم يومئُ بيديه كأنها أذنابُ خيل شُمْس؟ إنما يكفي - أو ألا يكفي - أحدَكم أن يقول هكذا - أشار بإصبعه - يُسَلِّم على أخيه من عن يمينه ومن عن شماله» .\nوفي أخرى له بمعناه، وقال «إنما يكفي أحدَكم - أو أحدَهم - أن يضع يده على فخذيه، ثم يُسلِّم على أخيه من عن يمينه وشماله» . وفي أخرى له، قال: «دخل علينا رسولُ الله - ﷺ- والناس رافِعُو أيديهم - قال زهير: أُرَاه قال: في الصلاة - قال: مالي أَراكم ⦗٤١٢⦘ رافعي أيديكم، كأنها أذناب خيل شُمْس؟ اسكنوا في الصلاة» هذه الرواية الآخرة قد أخرجها مسلم في جملة حديث يتضمن معنى آخر، والحديث مذكور في «الفصل الخامس» من «باب صلاة الجماعة» .\nوفي رواية النسائي مثل رواية مسلم، إلا أنه قال في آخره: «أن يضع يدَه على فخذه، ثم يقول: السلام عليكم، السلام عليكم» . وفي أخرى له مثل رواية مسلم، وفي أخرى «فليَلتَفِتْ إلى صاحبه، ولا يُومئْ [بيده]» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (علام تُومِئون): الإيماء: الإشارة إلى الشيء باليد والرأس والعين، وعلام: أي على ما، حذفت الألف من «ما» تخفيفًا لكثرة الاستعمال، ومثله عمَّ [وبم]، وفيم.\n(خيل شُمْس): شُمْس: جمع شَمُوس، وهو من الدواب ما لا يكاد يستقر شَغَبًا وبطرًا، ورجل شموس الأخلاق: عَسِرُها.\n_________\n(١) رواه مسلم رقم (٤٣٠) في الصلاة، باب الأمر بالسكون في الصلاة والنهي عن الإشارة باليد ورفعها عند السلام، وأبو داود رقم (٩٩٨) و(٩٩٩) و(١٠٠٠) في الصلاة، باب في السلام، والنسائي ٣ / ٤ و٥ في السهو، باب السلام بالأيدي في الصلاة، وباب موضع اليدين عند السلام، وباب السلام باليدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٨٩٦) قال: حدثنا سفيان. وأحمد (٥/٨٦ و٨٨) قال: حدثنا يزيد، وفي (٥/١٠٢) قال: حدثنا محمد بن عبيد. وفي (٥/١٠٧) قال: حدثنا وكيع. والبخاري في رفع اليدين حديث رقم (٣٦) قال: حدثنا أبو نعيم. ومسلم (٢/٢٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثنا أبو كريب قال: أخبرنا ابن أبي زائدة. وأبو داود (٩٩٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا يحيى بن زكريا ووكيع، وفي (٩٩٩) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا أبو نعيم. والنسائي (٣/٤) قال: أخبرنا أحمد بن سليمان، قال: حدثني يحيى بن آدم. وفي (٣/٦١) قال: أخبرنا عمرو بن علي، قال: حدثنا أبو نعيم. وابن خزيمة (٧٣٣) قال: حدثنا بندار، والحسن بن محمد، قالا: حدثنا يزيد ابن هارون. (ح) وحدثنا علي بن خشرم، قال: أخبرنا عيسى - يعني ابن يونس - (ح) وحدثنا الحسن بن محمد أيضا، قال: حدثنا محمد بن عبيد الطنافسي. وفيه، وفي (١٧٠٨) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع. ثمانيتهم - سفيان، ويزيد، ومحمد بن عبيد، ووكيع، وأبو نعيم، وابن أبي زائدة، ويحيى بن آدم، وعيسى - عن مسعر بن كدام.\n٢- وأخرجه مسلم (٢/٣٠) قال: حدثنا القاسم بن زكريا. والنسائي (٣/٦٤) قال: أخبرنا أحمد بن سليمان. كلاهما - القاسم، وأحمد - قالا: حدثنا عبيد الله بن موسى، عن إسرائيل، عن فرات القزاز.\nكلاهما - مسعر، وفرات - عن عبيد الله بن القبطية، فذكره.","vol":"5","page":411},{"text":"٣٥٦٩ - (ت) عائشة - ﵂ -: «أن رسولَ الله - ﷺ- كان يسلِّم في الصلاة تسليمة واحدة تلقاءَ وجهه، ثم يميل إلى الشِّقِّ الأيمن شيئًا» . ⦗٤١٣⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩٦) في الصلاة، باب رقم (٢٢٢)، وإسناده ضعيف، قال الحافظ في \" التلخيص \": وروى ابن حبان في صحيحه، وأبو العباس السراج في \" مسنده \" عن عائشة من وجه آخر شيئًا من هذا أخرجاه من طريق زرارة بن أوفى عن سعد بن هشام عن عائشة: أن النبي ﷺ كان إذا أوتر بتسع ركعات لم يقعد إلا في الثامنة، فيحمد الله ويذكره ويدعو ثم يسلم تسليمة، ثم يصلي ركعتين وهو جالس ... الحديث، وإسناده على شرط مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٩١٩) قال: حدثنا هشام بن عمار، قال: حدثنا عبد الملك بن محمد الصنعاني، والترمذي (٢٩٦) قال: حدثنا محمد بن يحيى النيسابوري. قال: حدثنا عمرو بن أبي سلمة أبو حفص التنيسي. وابن خزيمة (٧٢٩) قال: حدثنا محمد بن يحيى ومحمد بن خلف العسقلاني، ومحمد بن مهدي العطار، قالوا حدثنا عمرو بن أبي سلمة.\nكلاهما - عبد الملك بن محمد، وعمرو بن أبي سلمة - عن زهير بن محمد المكي عن هشام بن عروة عن أبيه، فذكره.","vol":"5","page":412},{"text":"٣٥٧٠ - (ت د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «حَذْفُ السَّلام سُنَّة» . أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَذْف السلام): المراد بحذف السلام: تخفيفه وترك الإطالة فيه.\n_________\n(١) رواه أبو داود رقم (١٠٠٤) في الصلاة، باب حذف التسليم، والترمذي رقم (٢٩٧) في الصلاة، باب ما جاء أن حذف السلام سنة، وقد روي مرفوعًا وموقوفًا، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٥٣٢) قال: حدثنا محمد بن يوسف، يعني الفريابي، بمكة. وأبو داود (١٠٠٤) قال: حدثنا أحمد بن حنبل. قال: حدثني محمد بن يوسف الفريابي. وابن خزيمة (٧٣٤) قال: حدثنا عمرو بن علي الصيرفي. قال: حدثنا محمد بن يوسف الفريابي. وفي (٧٣٥) قال: حدثناه علي بن سهل الرملي، قال: حدثنا عمارة بن بشر المصيصي.\nكلاهما - محمد بن يوسف، وعمارة بن بشر - عن الأوزاعي، عن قرة بن عبد الرحمن، عن الزهري، عن أبي سلمة، فذكره.\n- وأخرجه الترمذي (٢٩٧) قال: حدثنا علي بن حجر. قال: أخبرنا عبد الله بن المبارك وهقل بن زياد. وابن خزيمة (٧٣٥) قال: حدثنا أبو عمار. قال: حدثنا عيسى بن يونس (ح) وحدثنا محمد بن أبي صفوان الثقفي، قال: حدثنا عبد الرحمن (ح) وحدثنا يحيى بن حكيم. قال: حدثنا حرمي بن عمارة. قالا - عبد الرحمن، وحرمي -: حدثنا عبد الله بن المبارك (ح) وحدثنا محمد بن يحيى. قال: حدثنا محمد بن يوسف.\nأربعتهم - ابن المبارك، وهقل، وعيسى بن يونس، ومحمد بن يوسف - عن الأوزاعي، عن قرة بن عبد الرحمن، عن الزهري، عن أبي سلمة، عن أبي هريرة. قال: «حذف السلام سنة» .\n- قال أبو داود: قال عيسى: نهاني ابن المبارك عن رفع هذا الحديث. قال أبو داود: سمعت أبا عمير عيسى بن يونس الفاخوري الرملي، وقال: لما رجع الفريابي من مكة ترك رفع هذا الحديث، وقال: نهاه أحمد بن حنبل عن رفعه.","vol":"5","page":413},{"text":"٣٥٧١ - () (عبد الله بن عباس - ﵄ -: «أن رسولَ الله - ﷺ- كان يَخْتِمُ الصلاة بالتسليم، وينهى عن عُقْبة الشيطان» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُقْبَة الشيطان): أن يضع أليتيه على عقبيه بين السجدتين (٢)، وهو الذي ⦗٤١٤⦘ يجعله بعض الناس الإقعاء، وقيل: هو أن يترك عقبيه غير مغسولين في الوضوء.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، قال الحافظ في \" التلخيص \": رواه الطبراني من حديث ابن عباس، وقد رواه مسلم من حديث عائشة بأطول من هذا رقم (٤٩٨) في الصلاة، باب ما يجمع صفة الصلاة وما يفتتح به ويختم به، وكذا أبو داود رقم (٧٨٣) في الصلاة، باب من لم ير الجهر ببسم الله الرحمن الرحيم، وأحمد في \" المسند \" ٦ / ٣١ و١٩٤.\n(٢) كذا فسره المصنف هنا، وهو بعيد، لأن هذا هو الإقعاء المسنون، وقد تقدم رقم (٣٥٦١) وأما عقبة الشيطان، فهي الإقعاء المنهي عنه، وفسره أبو عبيدة وغيره: بأن يلصق ألييه بالأرض، وينصب ساقيه، ويضع يديه على الأرض، كما يفرش الكلب وغيره من السباع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٨٣) حدثنا مسدد ثنا عبد الوارث بن سعيد عن حسين المعلم عن بديل بن ميسرة عن أبي الجوزاء عن عائشة.","vol":"5","page":413},{"text":"٣٥٧٢ - () (نافع - مولى ابن عمر «أن ابن عمر كان يَسْتَحِبُّ إذا سلَّم الإمام: أن يُسلِّم [على] مَنْ خَلفَه» . أخرجه ... (١) .\n_________\n(١) في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.","vol":"5","page":414},{"text":"٣٥٧٣ - (م ت) عائشة - ﵂ -: قالت: «كان النبيُّ - ﷺ- إذا سلَّمَ لم يقْعدْ إلا مِقْدارَ ما يقول: اللهمَّ أنت السلام، ومنك السلام، تباركتَ يا ذا الجلال والإكرام» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٥٩٢) في المساجد، باب استحباب الذكر بعد الصلاة، والترمذي رقم (٢٩٨) في الصلاة: باب ما يقول إذا سلم من الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٦٢) قال: حدثنا وكيع، عن سفيان، عن عاصم بن سليمان. وفي (٦/١٨٤) قال: حدثنا علي بن عاصم، عن الحذاء. وفي (٦/٢٣٥) قال: حدثنا يزيد بن هارون قال: أخبرنا عاصم الأحول. والدارمي (١٣٥٤) قال: أخبرنا يزيد بن هارون. قال: أخبرنا عاصم. ومسلم (٢/٩٤ و٩٥) قال: حدثنا أبو بكر بن أبي شيبة وابن نمير. قالا: حدثنا أبو معاوية، عن عاصم. (ح) وحدثناه ابن نمير. قال: حدثنا أبو خالد، يعني الأحمر، عن عاصم. (ح) وحدثنا عبد الوارث بن عبد الصمد. قال: حدثني أبي. قال: حدثنا شعبة. عن عاصم وخالد. وأبو داود (١٥١٢) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة، عن عاصم الأحول وخالد الحذاء. وابن ماجة (٩٢٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية ح وحدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد الواحد بن زياد. قال: حدثنا عاصم الأحول. والترمذي (٢٩٨) قال: حدثنا أحمد بن منيع. قال: حدثنا أبو معاوية، عن عاصم الأحول. وفي (٢٩٩) قال: حدثنا هناد بن السري. قال: حدثنا مروان بن معاوية الفزازي وأبو معاوية، عن عاصم الأحول. والنسائي (٣/٦٩) وفي الكبرى (١١٧٠) قال: أخبرنا محمد بن عبد الأعلى، ومحمد بن إبراهيم بن صدران، عن خالد. قال: حدثنا شعبة، عن عاصم. وفي عمل اليوم والليلة (٩٥) قال: أخبرنا أحمد بن سليمان قال: حدثنا يزيد. قال: أخبرنا عاصم. وفي (٩٦) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. قال: حدثنا شعبة، عن عاصم. وفي (٩٧) قال: أخبرني عبد الله بن الهيثم بن عثمان. قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة، عن عاصم وخالد. وفي (٣٦٧) قال: حدثنا أحمد بن حرب. قال: حدثنا أبو معاوية، عن عاصم.\nكلاهما - عاصم بن سليمان الأحول، وخالد الحذاء - عن أبي الوليد عبد الله بن الحارث، فذكره.","vol":"5","page":414},{"text":"٣٥٧٤ - (د) سمرة بن جندب - ﵁ - قال: «أمرنا رسولُ الله - ﷺ- أن نَرُدَّ السَّلام على الإمام، ونَتَحابَّ، وأن يُسَلِّم بعضُنا على بعض» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٠٠١) في الصلاة، باب الرد على الإمام، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أبو داود (١٠٠١) وابن خزيمة (١٧١١) قال: حدثنا محمد بن يحيى كلاهما - أبو داود، ومحمد بن يحيى - عن محمد بن عثمان أبو الجماهر الدمشقي، قال: حدثنا سعيد بن بشير.\n٢- وأخرجه ابن ماجة (٩٢١) قال: حدثنا هشام بن عمار قال: حدثنا إسماعيل بن عياش، قال: حدثنا أبو بكر الهذلي.\n٣- وأخرجه ابن ماجة (٩٢٢) قال: حدثنا عبده بن عبد الله. وابن خزيمة (١٧١٠) قال: حدثنا إبراهيم بن المستمر البصري (ح) وحدثنا محمد بن يزيد بن عبد الملك الأسقاطي البصري. ثلاثتهم - عبده، وإبراهيم، ومحمد بن يزيد - عن عبد الأعلى بن القاسم أبو بشر صاحب اللؤلؤ عن همام بن يحيى.\nثلاثتهم - سعيد، وأبو بكر، وهمام - عن قتادة، عن الحسن، فذكره.\nرواية أبي بكر الهذلي مختصرة على: «إذا سلم الإمام فردوا عليه» .\nرواية سعيد، وهمام مختصرة على: «أن نسلم على أئمتنا، وأن يسلم بعضنا على بعض» .\n- وقع في سنن ابن ماجة (٩٢٢): حدثنا على بن القاسم. قال المزي: كذا وقع عنده، والصواب عبد الأعلى بن القاسم. تحفة الأشراف حديث رقم (٤٥٩٧) .\n- وفي رواية ابن خزيمة (١٧١٠): أن نسلم على أيماننا - كذا في المطبوع.","vol":"5","page":414},{"text":"٣٥٧٥ - (خ س) عتبان بن مالك - ﵁ - قال: «صلَّينا خَلفَ رسولِ الله - ﷺ-، فسلَّمنا حين سلَّم» أخرجه النسائي في آخر حديث طويل (١) .\n_________\n(١) ٣ / ٦٤ و٦٥ في السهو، باب تسليم المأموم حين يسلم الإمام، وإسناده صحيح، ورواه البخاري أيضًا بهذا اللفظ ٢ / ٢٦٧ في صفة الصلاة، باب يسلم حين يسلم الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/٦٤ و٦٥) أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك عن معمر عن الزهري أخبره قال: أخبرني محمود بن الربيع، قال: سمعت عتبان بن مالك، فذكره.","vol":"5","page":414},{"text":"الفرع السابع: في أحاديث جامعة لأوصاف من أعمال الصلاة\n٣٥٧٦ - (خ د ت) أبو حميد الساعدي - ﵁ - قال محمد بن عمرو بن عطاء: «سمعتُ أبا حميد الساعدي في عشرة من أصحاب رسولِ الله -ﷺ- منهم أبو قتادة - قال أبو حميد: أنا أعلمكم بصلاة رسولِ - ﷺ-، قالوا: فلِم؟ فوالله ما كنت بأكثرنا له تبعًا، ولا أقدمنا له صحة، قال: بلى، قالوا: فأعرض، قال: كان رسول الله - ﷺ- إذا قام إلى الصلاة يرفع يديه حتى يحاذيَ بهما مَنكبيه، ثم يُكبِّرُ حتى يَرْجِعَ كلُّ عظم في موضع معتدلًا، ثم يقرأ، ثم يكبِّر ويرفع يديه حتى يحاذي بهما منكبيه، ثم يركع ويضعه راحتيه على ركبتيه، ثم يعتدل ولا ينْصِبُ رأسه ولا يُقْنِعُ، ثم يرفع رأسه فيقول: سمع الله لمن حمده، ثم يرفع يديه حتى يحاذي بهما منكبيه معتدلًا، ثم يقول: الله أكبر، ثم يَهْوِي إلى الأرض، فيجافي يديه عن جنبيه، ثم يرفع رأسه، ويَثْنِي رجله اليسرى فيقعد عليها، ويفتح أصابع رجليه إذا سجد، ويسجد ثم يقول: الله أكبر، ويرفع، ويثْني رجله اليسرى فيقعد عليها، حتى يرجعَ كل عظم إلى موضعه، ثم يصنع في الآخر مثل ذلك، ثم إذا قام من الركعتين كبَّر ورفع يديه حتى يحاذيَ بهما منكبيه، كما كبر عند افتتاح الصلاة، ثم يصنع ⦗٤١٦⦘ ذلك في بقية صلاته، حتى إذا كانت السجدة التي فيها التسليم أخَّر رِجله، وقعد مُتورِّكًا على شِقِّه الأيسر، قالوا: صدقت، هكذا كان يصلي رسول الله - ﷺ-» .\nوفي رواية قال: «كنتُ في مجلس من أصحاب رسول الله -ﷺ-، فتذاكروا صلاته، فقال أبو حميد - فذكر بعض هذا الحديث - وقال: فإذا ركع أمْكن كفَّيه من ركبتيه، وفرَّج بين أصابعه، وهَصر ظهره، غير مُقْنِعٍ رأسه، ولا صافِحٍ بخدِّه، وقال: فإذا قعد في الركعتين قعد على بطن قدمه اليسرى، ونصب اليمنى، فإذا كان في الرابعة أفضى بوَرِكه اليسرى إلى الأرض، وأخرج قدميه من ناحية واحدة» .\nوفي أخرى نحو هذا، «قال: إذا سجد وضع يديه غير مُفْترِش ولا قابضهما، واستقبل بأطراف أصابعه القبلة» .\nوفي أخرى عن محمد بن عمرو بن عطاء عن عباس - أو عيَّاش - بن سهل الساعدي: أنه كان في مجلس فيه أَبوه - وكان أصحاب النبي - ﷺ- وفي المجلس أبو هريرة وأبو أُسَيد وأبو حُميد الساعدي: بهذا الخبر، يزيد وينقص، قال فيه: ثم رفع رأسه - يعني: من الركوع - فقال: «سمع الله لمن حمده، اللهم ربنا لك الحمد، ورفع يديه، ثم قال: الله أكبر، فسجد، فانتصب على كفَّيه، وركبتيه وصدور قدميه وهو ساجد، ثم كبر، فجلس، فتَوَرَّكَ ونصب قدمه الأخرى، ثم كبر فسجد، ثم كبر، فقام ولم يتورَّك ... وساق الحديث ⦗٤١٧⦘ قال: ثم جلس بعد الرَّكْعتين، حتى إذا أرادَ أن ينهض للقيام، قام بتكبير، ثم ركع الركعتين الأخريين ... ولم يذكر التورُّكَ للتشهد» .\nوفي أخرى قال: «اجتمع أبو حُميد وأبو أُسيد وسهل بن سعد ومحمد بن مسلمة، فذكروا صلاة رسولِ الله - ﷺ-، فقال أبو حُميد: أنا أعلمكم بصلاةِ رسولِ الله -ﷺ- فذكر بعض هذا - قال: ثم ركع فوضع يديه على ركبتيه، كأنه قابضٌ عليهما، ووَتَّرَ يديه، فتجافى عن جنبيه، وقال: ثم سجد فأمكن أنفه وجبهته، ونحَّى يديه عن جنبيه، ووضع كفَّيه حذْو منكبيه، ثم رفع رأسه حتى رجع كل عُضو (١) في موضعه، حتى فرغ، ثم جلس فافترش رِجله - يعني اليسرى - وأقبل بصدْر اليمنى على قبلته، ووضع كفّه اليمنى على ركبته اليمنى، وكفَّه اليسرى على ركبته اليسرى - وأشار بإصبعه» .\nوفي رواية في هذا الحديث، قال: «فإذا سجد فرَّجَ بين فخذيه غير حامِل بطنَه على شيء من فَخِذيه» . هذه روايات أبي داود، وله أطراف من هذا الحديث لم نذكرها، لأنها قد تضمنتها هذه الروايات.\nوفي رواية الترمذي: قال محمد بن عمرو عن أبي حميد الساعدي: سمعتُه وهو في عشرة من أصحاب النبيِّ - ﷺ-، أحدهم: أبو قتادة بن ربِعيّ يقول: «أنا أَعلمكم بصلاة رسولِ الله - ﷺ-، قالوا: ما كنت أقدمَنا له صحبة، ولا أكثرنا له إتْيَانًا؟ قال: بلى، قالوا: فاعرض، فقال: كان رسول الله - ﷺ- إذا قام إلى الصلاة ⦗٤١٨⦘ اعتدل قائمًا ورفع يديه حتى يحاذي بهما منكبيْه، فإذا أراد أن يركعَ رفع يديه حتى يحاذيَ بهما منكبيه، ثم قال: الله أكبر، وركع، ثم اعتدل، فلم يُصَوِّبْ رأسه، ولم يُقنِعْ، ووضع يديه على ركبتيه، ثم قال: سمع الله لمن حمده، ورفع يديه واعتدل حتى رجع كل عظم في موضعه معتدلًا، ثم هوَى إلى الأرض ساجدًا، ثم قال: الله أكبر، ثم جافى عَضُديه عن إبطيه، وفتخ (٢) أصابع رجليه، ثم ثَنى رجله اليسرى وقعد عليها، ثم اعتدل حتى يَرْجِعَ كل عضو (٣) في موضعه، ثم نهض، حتى صنع في الركعة الثانية مثل ذلك، ثم إذا قام من السجدتين كبَّر، ورفع يديه، حتى يحاذيَ بهما منكبيه، كما صنع حين افتتح الصلاة، ثم صنع كذلك، حتى إذا كانت الركعة التي تنقضي فيها صلاته: أخَّر رِجله اليسرى، وقعد على شقِّه مُتَوَرِّكًا، ثم سلم» . قال: «ومعنى قوله إذا قام من السجدتين، ورفع يديه، يعني: إذا قام من الركعتين» .\nوفي أخرى له قال.. بمعناه، وزاد فيه «قالوا: صدقت، هكذا صلَّى النبيُّ - ﷺ-» .\nوأخرجه البخاري مختصرًا عن محمد بن عمرو بن عطاء: «أنه كان جالسًا مع نفر من أصحاب النبيِّ - ﷺ-، فذكرنا صلاة النبي - ﷺ-، قال أبو حميد: أنا كنتُ أحفظكم لصلاة رسول الله - ﷺ-، رأيتُه إذا كبَّر جعل يديه حذاء منكبيه، وإذا ركع أمكن يديه من ركبتيه، ثم هصَرَ ظهره، فإذا رفع رأسه استوى حتى يعود كل فقار إلى مكانه، فإذا سجد وضع يديه غير مفترش ولا قابضهما، ⦗٤١٩⦘ واستقبل بأطراف أصابع رجليه القبلة، فإذا جلس في الركعتين جلس على رِجله اليسرى، ونصب اليمنى، فإذا جلس في الركعة الآخرة، قدَّم رِجله اليسرى، ونصب الأخرى، وقعد على مقعدته» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينصب رأسه ويقنع): نصب الرأس معروف، وهو رفعه. ورواه الترمذي: «يُصَبِّ (٥) رأسه»، وقد ذكر شرحه، وقد روي: «يُصَبِّي» يقال: صَبَّى رأسه يُصبِّيه: إذا خفضه جدًا؛ قال: ويقال لمن خفض رأسه: قد أقنعه أيضًا، وهو من الأضداد.\n(هَصر ظهره): هَصْرُ الظهر: ثنيه وخفضه، وأصل الهصر: أن تجذب طرف الغصن إليك فيميل معك.\n(صافح بخده): قوله: «ولا صافحٍ بخده»: أي غير مُبرِزٍ جانب خده [ولا] مائلًا في أحد الشقين.\n(فَقَار) الظهر: خرزه، واحدته: فَقارة.\n(مُتَوَرِّكًا): التورُّك في التحيات: أن يفضي بأليته اليسرى إلى الأرض إذا جلس، وهو في السجود: أن يلصق ألييه بعقبيه، وقيل: هو أن يرفع وَرِكَيه إذا سجد، حتى يُفْحِش في ذلك.\n_________\n(١) في نسخ أبي داود المطبوعة: كل عظم، وكلاهما بمعنى.\n(٢) في الأصل \" فتح \" وهو تصحيف، وانظر معنى الكلمة في غريب الحديث رقم (٣٥١٤) .\n(٣) في نسخ الترمذي المطبوعة: كل عظم.\n(٤) رواه البخاري ٢ / ٢٥٣ و٢٥٤ و٢٥٥ في صفة الصلاة، باب سنة الجلوس في التشهد، وأبو داود رقم (٧٣٠) و(٧٣١) و(٧٣٢) و(٧٣٣) و(٧٣٤) و(٧٣٥) في الصلاة، باب افتتاح الصلاة، والترمذي رقم (٣٠٤) و(٣٠٥) في الصلاة، باب ما جاء في وصف الصلاة.\n(٥) وكذلك رواه أبو داود، وفي رواية عند الترمذي: يصوب، وكله بمعنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n سبق تخريجه في حديث رقم (٣٥٥٨) .","vol":"5","page":415},{"text":"٣٥٧٧ - (ت د س) رفاعة بن رافع - ﵁ -: أن النبيَّ - ﷺ- بينما هو جالس في المسجد يومًا - قال رفاعةُ: ونحن معه - إذْ جاءه رجل كالبدوي، فصلَّى فأخفَّ صلاته، ثم انصرف فسلَّم على النبي - ﷺ- فقال النبيُّ - ﷺ-: «وعليك، فارجع فصلِّ فإنك لم تصلِّ، فرجع فصلى، ثم جاء فسلم عليه فقال: وعليك (١)، فارجع فصل فإنك لم تصل، ففعل ذلك مرتين أو ثلاثًا، كل ذلك يأتي النبيَّ - ﷺ-، فيسلِّم على النبيِّ، فيقول النبيُّ - ﷺ-: وعليك، فارجع فصلِّ فإنك لم تصلِّ، فعافَ (٢) الناس وكبرَ عليهم: أن يكونَ من أخفَّ صلاتَه لم يصل، فقال الرجل في آخر ذلك: فأرني وعلِّمْني، فإنما أنا بشر أُصيبُ وأُخطئ، فقال: أجل، إذا قمتَ إلى الصلاة فتوضأْ كما أمرك الله به، ثم تشَهَّدْ فأقِمْ، فإن كان معك قرآن فاقرأ، وإلا فاحمد الله وكبِّرْه وهلِّلْهُ، ثم اركع فاطمَئنَّ راكعًا، ثم اعتدل قائمًا، ثم اسجد فاعتدل ساجدًا، ثم اجلس فاطمئنَّ جالسًا، ثم قم، فإذا فعلتَ ذلك فقد تمَّت صلاتك، وإن انتقصت منه شيئًا فقد انتقصت من صلاتك، قال: وكان [هذا] أهونَ عليهم من الأولى (٣): أنه من انتقص من ذلك شيئًا انتقص من صلاته، ولم تذهبْ كلُّها» . هذه رواية الترمذي.\nوفي رواية أبي داود مثل حديث قبله، وهو حديث أبي هريرة قال.. فذكر نحوه، وقال فيه: فقال النبيُّ - ﷺ-: «إنه لا تتمُّ صلاةُ أحد من الناس ⦗٤٢١⦘ حتى يتوضأ، فيضع الوضوءَ - يعني مواضِعَه - ثم يكبِّر، ويحمد الله ﷿، ويثني عليه، ثم يقرأ بما شاء من القرآن، ثم يقول: الله أكبر، ثم يركع حتى تطمئن مفاصلُه، ثم يرفع، ثم يقول: سمع الله لمن حمده، حتى يستويَ قائمًا، ويقول: الله أكبر، ثم يسجد، حتى تطمئنَّ مفاصلُه، ثم يقول: الله أكبر، ويرفع رأْسه حتى يستويَ قاعدًا، ثم يقول: الله أكبر، ثم يسجد حتى تطمئنَّ مفاصله، ويرفعه ثانية فيكبِّرُ، فإذا فعل ذلك تمت صلاته» .\nوفي أخرى له قال: قال رسولُ الله - ﷺ-: «لا تَتِمُّ صلاةُ أحدِ حتى يُسْبِغَ الوضوء كما أمر الله، فيغسل وجهه ويديه إلى المرفقين ويمسح برأسه، ويغسل رجليه إلى الكعبين، ثم يكبر الله ويحمده، ثم يقرأ من القرآن ما أُذِنَ له فيه وتَيَسَّرَ ... فذكر نحو حديث حماد - قال: ثم يكبر، فيسجد ويُمكِّنُ وجهه وفي رواية: جبهته - من الأرض، حتى تطمئنَّ مفاصله فَتَسْتَرْخي، ثم يكبِّر فيستوي قاعدًا على مقعده، ويقيم صُلْبَهُ - فوصف الصلاة هكذا أربع ركعات، حتى فرغ - لا تتم صلاة أحدكم حتى يفعل ذلك» .\nوفي أخرى بهذه القصة، فقال: إذا قمتَ فتوَّجهت إلى القبلة فكبِّرْ، ثم اقرأ بأُمِّ القرآن، وبما شاء الله أن تقرأَ، فإذا ركعت فضعْ راحتيكَ على ركبتيك، وامدُد ظهرك، وقال: إذا سجدت فمكِّنْ بسجودك، فإذا رفعت فاقعُد على فخذك اليسرى. ⦗٤٢٢⦘\nوفي أخرى بهذه القصة، وقال فيه: «فإذا جلستَ في وسط الصلاة فاطمئنَّ، وافترشَ فَخِذك اليسرى، ثم تشهَّدْ، ثم إذا قمتَ فمثل ذلك حتى تفرُغَ من صلاتك» .\nوفي أخرى نحوه، فقال فيه: «فتوضأْ كما أمرك الله ﷿، ثم تشهَّدْ فأقم، ثم كبِّرْ، فإن كان معك قرآن فاقرأ به، وإلا فاحمد الله، وكبِّرْهُ وهلِّلهُ ... وقال فيه: وإن انتقصت فيه شيئًا: انتقصتَ من صلاتك» .\nوأخرجه النسائي، قال: «كنا مع رسول الله - ﷺ- إذْ دخل رجل المسجد فصلَّى، ورسولُ الله - ﷺ- يرْمُقُه، ولا يَشْعُرُ، ثم انصرف فأتى رسولَ الله -ﷺ-، فسلم عليه فردَّ ﵇، ثم قال: ارجع فصلِّ، فإنك لم تصل، قال: لا أدري - في الثانية أو في الثالثة - قال: والذي أنزل عليك الكتاب لقد جَهِدْتُ فعلِّمْني وأَرِني، قال: إذا أردت الصلاة فتوضَّأ وأحسن الوضوء، ثم قم فاستقبل القبلة، ثم كبِّر، ثم اقرأ، ثم اركع حتى تطمئن راكعًا، ثم ارفع حتى تعتدل قائمًا، ثم اسجد حتى تطمئن ساجدًا، ثم ارفع رأسك حتى تطمئن جالسًا، ثم اسجد حتى تطمئن ساجدًا، فإذا صنعت ذلك: فقد قضيت صلاتك، وما انتقصت من ذلك فإنما تَنقُصه من صلاتك» .\nوله في أُخرى نحو الرواية الثانية التي لأبي داود، إلا أنه قال في أولها نحوَ ما قال هو في روايته الأولى (٤) .\n_________\n(١) وفي رواية مسلم كما في الحديث الذي بعده من حديث أبي هريرة (وعليك السلام) .\n(٢) في بعض نسخ الترمذي المطبوعة: فخاف.\n(٣) أي من المقالة الأولى، وهي: فارجع فصل فإنك لم تصل.\n(٤) رواه الترمذي رقم (٣٠٢) في الصلاة، باب ما جاء في وصف الصلاة، وأبو داود رقم (٨٥٧) و(٨٥٨) و(٨٥٩) و(٨٦٠) و(٨٦١) في الصلاة، باب صلاة من لا يقيم صلبه في الركوع والسجود، والنسائي ٢ / ١٩٣ في الافتتاح، باب الرخصة في ترك الذكر في الركوع، وباب الرخصة في ترك الذكر في السجود، وهو حديث حسن، حسنه الترمذي وغيره. وقال الترمذي: وفي الباب عن أبي هريرة وعمار بن ياسر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٣٤٠) قال: حدثنا يحيى بن سعيد. والبخاري في جزء القراءة خلف الإمام (١٠١) قال: حدثنا إبراهيم بن حمزة، عن حاتم بن إسماعيل. وفي (١٠٢) قال: حدثنا إسماعيل، قال: حدثني أخي، عن سليمان. ح وحدثنا الحسن بن الربيع، قال: حدثنا ابن إدريس. وفي (١٠٣) قال: حدثنا قتيبة، قال: حدثنا الليث. وفي (١١١) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (١١٢) قال: حدثنا قتيبة، قال: حدثنا بكر. والنسائي (٢/١٩٣) وفي الكبرى (٥٥٣) قال: أخبرنا قتيبة، قال: حدثنا بكر بن مضر. وفي (٣/٥٩) وفي الكبرى (١١٤٥) قال: أخبرنا قتيبة، قال: حدثنا الليث. ستتهم - يحيى، وحاتم، وسليمان، وابن إدريس، والليث، وبكر - عن محمد بن عجلان.\n٢- أخرجه الدارمي (١٣٣٥) قال: أخبرنا أبو الوليد الطيالسي. والبخاري في جزء القراءة خلف الإمام (١١٠) قال: حدثنا حجاج بن منهال. وأبو داود (٨٥٨) قال: حدثنا الحسن بن علي، قال: حدثنا هشام بن عبد الملك، والحجاج بن منهال. وابن ماجة (٤٦٠) قال: حدثنا محمد بن يحيى، قال: حدثنا حجاج. والنسائي (٢/٢٢٥) . وفي الكبرى (٦٣٥) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ أبو يحيى، بمكة وهو بصري، قال: حدثنا أبي. أربعتهم - أبو الوليد، وحجاج، وهشام، وعبد الله بن يزيد - قالوا: حدثنا همام، عن إسحاق بن عبد الله بن أبي طلحة.\n٣- وأخرجه البخاري في جزء القراءة خلف الإمام (١٠٨) قال: حدثنا أبو نعيم. وفي (١٠٩) قال: حدثنا محمد، قال: حدثنا عبد الله. والنسائي (٣/٦٠) وفي الكبرى (١١٤٦) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك.\nكلاهما - أبو نعيم، وعبد الله - عن داود بن قيس الفراء.\n٤- وأخرجه أبو داود (٨٦١) قال: حدثنا عباد بن موسى الختلي. والنسائي (٢/٢٠) . وفي الكبرى (١٥٥٧) قال: أخبرنا علي بن حجر. وابن خزيمة (٥٤٥) قال: حدثنا علي بن حجر السعدي. كلاهما - عباد، وعلي بن حجر - عن إسماعيل بن جعفر، قال: حدثنا يحيى بن علي بن يحيى بن خلاد بن رفاعة بن رافع الزرقي.\n٥- وأخرجه أبو داود (٨٦٠) . وابن خزيمة (٥٩٧ و٦٣٨) . كلاهما - أبو داود، وابن خزيمة - عن مؤمل بن هشام اليشكري، قال: حدثنا إسماعيل بن علية، عن محمد بن إسحاق.\nخمستهم - محمد بن عجلان، وإسحاق، وداود، ويحيى بن علي، ومحمد بن إسحاق - عن علي بن يحيى بن خلاد بن مالك بن رافع بن مالك، عن أبيه، فذكره.\n- وقع في المطبوع من سنن أبي داود (٨٥٩) قال: حدثنا وهب بن بقية، عن خالد، عن محمد، يعني ابن عمرو، عن علي بن يحيى بن خلاد، عن أبيه، عن رفاعة. وصوابه: ليس فيه (عن أبيه) . انظر تحفة الأشراف (٣٦٠٤)، ومسند أحمد (٤/٣٤٠)، وأشار إلى ذلك أيضا ابن أبي حاتم في (علل الحديث) (٢٢١ و٢٢٢) حيث قال: رواه محمد بن عمرو بن علقمة، فقال: عن علي بن يحيى بن خلاد، عن عمه، أسقط أباه من الإسناد.\n- أخرجه الترمذي (٣٠٢) قال: حدثنا علي بن حجر، قال: أخبرنا إسماعيل بن جعفر، عن يحيى بن علي بن يحيى بن خلاد بن رافع الزرقي، عن جده، عن رفاعة، فذكره. ولم يذكر عن أبيه (تحفة الأحوذي (١/٢٣٧) .\nوقد وضع أحمد شاكر محقق سنن الترمذي (عن أبيه) بين معقوفتين رغم أنه لم يقف عليها في جميع النسخ - كما أشار -. وقال المزي عند تخريجه لهذا الحديث في (تحفة الأشراف) عند كلامه على رواية الترمذي له في كتاب الصلاة: «عن علي بن حجر، عن إسماعيل بن جعفر، عن يحيى، عن جده» ولم يقل عن أبيه. (تحفة الأشراف) (٣٦٠٤) . فهذا دليل على صحة ما ذهبنا إليه.\nفي رواية داود بن قيس الفراء وبكر بن مضر (عن عم له بدريا ولم يسمه) .","vol":"5","page":420},{"text":"٣٥٧٨ - (خ م د ت س) أبو هريرة - ﵁ - «أنَّ رسولَ الله - ﷺ- دخل المسجد، فدخل رجل فصلى، فسلم على النبيِّ -ﷺ- فردَّ، وقال: ارجع فصلِّ فإنك لم تصلِّ، فرجع فصلى كما صلى، ثم جاء فسلم على النبي - ﷺ- فردَّه وقال: ارجع فصلِّ فإنك لم تصلِّ - فرجع ثلاثًا - فقال: والذي بعثك بالحق، ما أُحسن غيرَه، فعلِّمْني، فقال: إذا قمتَ إلى الصلاة فكبِّر، ثم اقرأ ما تيسَّرَ معك من القرآن، ثم اركع حتى تطمئن راكعًا، ثم ارفع حتى تعتدلَ قائمًا، ثم اسجد حتى تطمئن ساجدًا، ثم ارفع حتى تطمئن جالسًا، وافعل ذلك في صلاتك كلِّها» .\nوفي رواية بنحوه، وفيه «وعليك السلام، ارجع - وفيه: فإذا قمت إلى الصلاة فأسبغ الوضوء، ثم استقبل القبلة فكبَّر، ثم اقرأ بما تيسر معك من القرآن.. وذكر نحوه وزاد في آخره - بعد قوله: حتى تطمئن جالسًا - ثم اسجد حتى تطمئن ساجدًا، ثم ارفع حتى تطمئن جالسًا، ثم افعل ذلك في صلاتك كلِّها» . أخرجه الجماعة إلا الموطأ. وزاد أبو داود في رواية: له «فإذا فعلت هذه تمت صلاتك، وما انتقصت من هذا فإنما انتقصته من صلاتك» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٢٩ في صفة الصلاة، باب أمر النبي ﷺ الذي لا يتم ركوعه بالإعادة، وباب وجوب القراءة للإمام والمأموم في الصلوات كلها في الحضر والسفر وما يجهر فيها وما يخافت، وفي الاستئذان، باب من رد فقال: عليك السلام، وفي الأيمان والنذور، باب إذا حنث ناسيًا في الأيمان، ومسلم رقم (٣٩٧) في الصلاة، باب وجوب قراءة الفاتحة في كل ركعة، وأبو داود رقم (٨٥٦) في الصلاة، باب صلاة من لا يقيم صلبه في الركوع والسجود، والترمذي رقم (٣٠٣) في الصلاة، باب ما جاء في وصف الصلاة، والنسائي ٢ / ١٢٥ في الافتتاح، باب القول الذي يفتتح به الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٧) والبخاري (١/١٩٢) و(٨/٦٩) قال: حدثنا محمد بن بشار. وفي (١/٢٠٠) وفي القراءة خلف الإمام (١١٣) قال: حدثنا مسدد. ومسلم (٢/١٠) قال: حدثني محمد بن المثنى. وأبو داود (٨٥٦) قال: وحدثنا ابن المثنى. والترمذي (٣٠٣) قال: حدثنا محمد بن بشار. والنسائي (٢/١٢٤) وفي الكبرى (٨٦٨) قال: أخبرنا محمد بن المثنى. وابن خزيمة (٤٦١ و٥٩٠) قال: حدثنا محمد بن بشار بندار وأحمد بن عبده ويحيى بن حكيم، وعبد الرحمن بن بشر بن الحكم.\nسبعتهم - أحمد بن حنبل، ومحمد بن بشار، ومسدد، ومحمد بن المثنى، وأحمد بن عبده، ويحيى بن حكيم، وعبد الرحمن بن بشر - عن يحيى بن سعيد، عن عبيد الله بن عمر، عن سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.\n- رواية البخاري في القراءة خلف الإمام مختصرة على: «إذا أقيمت الصلاة، فكبر، ثم اقرأ، ثم اركع» .\n- قال أبو عيسى الترمذي: وقد روى ابن نمير هذا الحديث عن عبيد الله بن عمر، عن سعيد المقبري، عن أبي هريرة. ولم يذكر فيه - عن أبيه عن أبي هريرة -. ورواية يحيى بن سعيد، عن عبيد الله بن عمر، أصح. وسعيد المقبري قد سمع من أبي هريرة، وروى عن أبيه عن أبي هريرة.\n- قال: أبو عبد الرحمن النسائي في الكبرى (٨٦٨): خولف يحيى في هذا الحديث، فقيل: عن سعيد عن أبي هريرة، والحديث صحيح.\n- قال أبو بكر بن خزيمة في (٥٩٠) لم يقل أحد ممن روى هذا الخبر عن عبيد الله بن عمر: عن سعيد عن أبيه - غير يحيى بن سعيد، إنما قالوا: عن سعيد عن أبي هريرة.\n- أخرجه البخاري (٨/٦٨) وفي القراءة خلف الإمام (١١٥) قال: حدثنا إسحاق بن منصور. قال: أخبرنا عبد الله بن نمير. وفي (٨/١٦٩) وفي القراءة خلف الإمام (١١٤) قال: حدثني إسحاق بن منصور. قال: حدثنا أبو أسامة. ومسلم (٢/١١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة وعبد الله بن نمير. ح وحدثنا ابن نمير. قال: حدثنا أبي. وأبو داود (٨٥٦) قال: حدثنا القعنبي قال: حدثنا أنس - يعني ابن عياض. وابن ماجة (١٠٦٠ و٣٦٩٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير. والترمذي (٢٦٩٢) قال: حدثنا إسحاق بن منصور. قال: أخبرنا عبد الله بن نمير وابن خزيمة (٤٥٤) قال: حدثنا الحسن بن عيسى قال: حدثنا عبد الله بن نمير (ح) وحدثنا الحسن بن الجنيد. قال: حدثنا عيسى بن يونس.\nأربعتهم - عبد الله بن نمير، وأبو أسامة، وأنس بن عياض، وعيسى بن يونس - عن عبيد الله بن عمر، عن سعيد بن أبي سعيد المقبري، عن أبي هريرة. ليس فيه: عن أبيه - وزاد فيه: «.. إذا قمت إلى الصلاة فأسبغ الوضوء، ثم استقبل القبلة فكبر، ...» وساق نحوه.\n- في رواية القعنبي زاد في آخره: «... فإذا فعلت هذا فقد تمت صلاتك، وما انتقصت من هذا شيئا، فإنما انتقصته من صلاتك» .","vol":"5","page":423},{"text":"٣٥٧٩ - (د س) وائل بن حجر - ﵁ - قال: «قلتُ: «لأنظُرَنَّ إلى صلاة رسولِ الله - ﷺ-، كيف يُصلِّي؟ قال: فقام رسولُ الله - ﷺ-، فاستقبل القِبلةَ، فكبَّر فرفع يديه حتى حاذى أُذُنَيه، ثم أخذ شِماله بيمينه، فلما أراد أن يركع رفعهما مثل ذلك، ثم وضع يديه على ركبتيه، فلما رفع رأسه من الركوع رفعهما مثل ذلك، فلما سجد وضع رأسه بذلك المنزل من يديه، ثم جلس فافترش رِجله اليسرى، ووضع يده اليسرى على فخذه اليسرى، وحدَّ مِرفقه (١) الأيمن على فخذه اليمنى وقبض ثنتين، وحلَّق حَلْقة، ورأيتُه يقول هكذا - وحلَّق بِشْرٌ الإبهام والوسطى، وأشار بالسبَّابة» . وفي رواية بمعناه، قال فيه: «ثم وضع يده اليمنى على ظهر كفِّه اليسرى، والرُّسْغِ والسَّاعدِ - قال فيه: ثم جئت بعد ذلك في زمان فيه برْد شديد، فرأيت الناس عليهم جُلُّ الثياب، تُحرَّكُ أيديهم تحت الثياب» أخرجه أبو داود والنسائي، وفي أخرى للنسائي قال: صليتُ خلف النبيِّ - ﷺ-، فلما افتتح الصلاة كبَّر، ورفع يديه، حتى حاذى أُذنيه، ثم قرأ بفاتحة الكتاب، فلما فرغ منها قال: آمين، يرفع بها صوته» (٢) . ⦗٤٢٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرسغ): بالسين: مَوصِل الساعد بالكف، وقد جاء في هذا الحديث بالصاد، وذلك جائز لأجل الغين.\n_________\n(١) أي رفعه عن فخذه، والحد: المنع، والفصل بين الشيئين.\n(٢) رواه أبو داود رقم (٧٢٦) و(٧٢٧) في الصلاة، باب رفع اليدين في الصلاة، والنسائي ٣ / ٣٥ في السهو، باب موضع المرفقين، وفي الافتتاح، باب رفع اليدين حيال الأذنين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٢٦) حدثنا مسدد ثنا بشر بن المفضل عن عاصم بن كليب عن أبيه عن وائل بن حجر. قال: قلت فذكره.\nوأخرجه النسائي (٣/٣٥) أخبرنا إسماعيل بن مسعود، قال: أنبأنا بشر بن المفضل، قال: حدثنا عاصم بن كليب عن أبيه عن وائل بن حجر.","vol":"5","page":424},{"text":"٣٥٨٠ - (د س) سالم البرَّاد قال: «أتينا عقبةَ بن عمرو الأنصاري - أبا مسعود - فقلنا له: حدِّثْنا عن صلاة رسول الله - ﷺ-، فقام بين أيدينا في المسجد، فكبَّر، فلما ركع وضع يديه على ركبتيه، وجعل أصابعه أسفل من ذلك وجافى بين مِرفقيه حتى اسْتقرَّ كلُّ شيء منه، ثم قال: سمع الله لمن حمده، فقام حتى استقرَّ كل شيء منه، ثم كبَّر وسجد، ووضع كفَّيه على الأرض، ثم جافى بين مرْفقيه، حتى استقرَّ كل شيء منه، ثم رفع رأسه، فجلس حتى استقرَّ كل شيء منه، ففعل مثل ذلك أيضًا، ثم صلى أربع ركعات مثل هذه الركعة، فصلى صلاتَه، ثم قال: هكذا رأينا رسولَ الله - ﷺ- يصلِّي» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٨٦٣) في الصلاة، باب صلاة من لا يقيم صلبه في الركوع والسجود، والنسائي ٢ / ١٨٦ و١٨٧ في الافتتاح، باب مواضع أصابع اليدين في الركوع، وباب التجافي في الركوع، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الصلاة (١٤٩:٩) عن زهير بن حرب عن جرير والنسائي فيه الصلاة (٣٥٠) عن هناد بن السري عن أبي الأحوص و(٣٥٢) عن يعقوب بن إبراهيم عن ابن علية. و(٣٥١) عن أحمد بن سليمان الرهاوي عن حسين بن علي عن زائدة.\nأربعتهم عن عطاء بن السائب عنه به. الأشراف (٧/٣٢٩) .","vol":"5","page":425},{"text":"٣٥٨١ - (خ م د س) أبو هريرة - ﵁ - قال: كان رسولُ الله - ﷺ- إذا قام إلى الصلاة يكبِّر حين يقوم، ثم يكبر حين يركع ⦗٤٢٦⦘، ثم يقول: سمع الله لمن حمده حين يرفع صُلْبَه من الركعة، ثم يقول وهو قائم: ربنا لك الحمد، ثم يكبر حين يهوي ساجدًا، ثم يكبر حين يرفع رأسه، ثم يفعل ذلك في الصلاة كلِّها حتى يقضَيها، ويكبر حين يقوم من الثِّنْتين بعد الجلوس - زاد في رواية: ثم يقول أبو هريرة: إني لأشبهكم صلاةً برسولِ الله - ﷺ-، وزاد هو وغيره: الواو: في قوله: «ولك الحمد» أخرجه البخاري ومسلم.\nوفي رواية للبخاري: أن أبا هريرة كان يكبِّر في كل صلاة من المكتوبة وغيرِها، في رمضان وغيرِه، فيكبر حين يقوم، ويكبر حين يركع، ثم يقول: سمع الله لمن حمده، ثم يقول: ربنا ولك الحمد - ثم ذكر نحوه - وقال في آخره: «ويفعل ذلك في كل ركعة حتى يفرُغَ من الصلاة، ثم يقول حين ينصرف: والذي نفسي بيده، إني لأقربُكم شبهًا بصلاة رسولِ الله - ﷺ- إن كانت هذه لصلاتُه حتى فارق الدنيا - قال: وقال أبو هريرة: كان رسولُ الله - ﷺ- حين يرفع رأسه يقول: سمع الله من حمده، ربنا ولك الحمد، يدعُو لرجال، فيُسمِّيهم بأسمائهم، فيقول: اللهم أنجِ الوليد بن الوليد، وسلمةَ بن هشام وعيَّاش بن أبي ربيعة، والمستضعفين من المؤمنين، اللهم اشْدُدْ وطأتك على مُضَر، واجعلها عليهم كسِني يوسف، وأهلُ المشرق يومئذ من مُضَرَ مُخالفون له» .\nوأخرجه مسلم: «أن أبا هريرة كان يكبِّر في الصلاة كلما رَفَعَ ووضع، فقلنا: يا أبا هريرة، ما هذا التكبير؟ فقال: إنها لصلاةُ رسولِ الله ⦗٤٢٧⦘ ﷺ-» .\nوفي رواية للبخاري قال: كان النبيُّ - ﷺ- إذا قال: سمع الله لمن حمده قال: اللهم ربنا ولك الحمد، وكان النبيُّ - ﷺ- إذا ركع وإذا رفع رأسه يكبر، وإذا قام من السجدتين قال: الله أكبر، ذكره الحميدي في أفراد البخاري، وهو طرف من هذا الحديث، وأخرجه أبو داود والنسائي مثل الرواية الثانية، ولم يذكر رمضان، ولا ذَكَر الدعاءَ لمن سماهم في حديثه «حتى فارق الدنيا» وأخرج النسائي أيضًا الرواية الأولى (١) .\n_________\n(١) رواه البخاري ٢ / ٢٢٥ و٢٢٦ في صفة الصلاة، باب التكبير إذا قام من السجود، وباب ما يقول الإمام ومن خلفه إذا رفع رأسه من الركوع، وباب يهوي بالتكبير حين يسجد، وباب إتمام التكبير في الركوع، ومسلم رقم (٣٩٢) في الصلاة، باب إثبات التكبير في كل خفض ورفع في الصلاة، وأبو داود رقم (٨٣٦) في الصلاة، باب تمام التكبير، والنسائي ٢ / ٢٣٣ في الافتتاح، باب التكبير للسجود، وباب التكبير للنهوض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصلاة (٢/٢٦٨) عن يحيى بن بكير عن الليث عن عقيل عن الزهري عن أبي بكر بن عبد الرحمن به، ومسلم فيه الصلاة (٣/١٠) عن محمد بن رافع عن حجين بن المثنى عن الليث به. و(٢/١٠) عن محمد بن رافع عن عبد الرزاق عن ابن جريج عن الزهري به. وأبو داود فيه الصلاة (١٠/١١٨) عن عبد الملك بن شعيب بن الليث بن سعد عن أبيه عن جده عن يحيى بن أيوب عن ابن جريج به. والنسائي فيه الصلاة (٢/٢٣٧) عن محمد بن رافع عن حجين بن المثنى به. الأشراف (١٠/٤٢٩) .","vol":"5","page":425},{"text":"٣٥٨٢ - (م د) عائشة - ﵂ - قالت: «كان رسولُ الله - ﷺ- يفتتح الصلاة بالتكبير، والقراءة بـ ﴿الحمد لله رب العالمين﴾ وكان إذا ركع لم يُشْخِصْ رأسه ولم يُصَوِّبْه، ولكن بين ذلك وكان إذا رفع رأسه من الركوع، لم يسجد حتى يستوي قائمًا، وكان إذا رفع رأسه من السجدة لم يسجدْ حتى يستويَ جالسًا، وكان يقول في كل ركعتين: التحيَّةَ، وكان يفرش رجله اليسرى، وينصب رِجْله اليمنى، وكان ينهى عن عُقْبة الشيطان، وكان ينهى أن يفترش [الرَّجُلُ] ذراعيه افتراش السَّبُع، وكان يختم الصلاة بالتسليم» . ⦗٤٢٨⦘\nوفي رواية: «عن عَقِبِ الشيطان» أخرجه مسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يشخص رأسه): شخص - بالفتح - يشخص: إذا ارتفع، وأشخص رأسه: أي رفعه.\n_________\n(١) رواه مسلم رقم (٤٩٨) في الصلاة، باب ما يجمع صفة الصلاة وما يفتتح به ويختم به، وأبو داود رقم (٧٨٣) في الصلاة، باب من لم ير الجهر ببسم الله الرحمن الرحيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣١) قال: حدثنا إسحاق يعني الأزرق، ويحيى بن سعيد، قال إسحاق: حدثنا حسين المكتب (ح) وحدثنا محمد بن جعفر قال: حدثنا حسين المعلم. وفي (٦/١١٠) قال: حدثنا أسود بن عامر قال: حدثنا أبان. وفي (٦/١٧١) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، وفي (٦/١٩٤) قال: حدثنا يحيى بن حسين وفي (٦/٢٨١) قال: حدثنا أسباط بن محمد قال: حدثنا شعبة. والدارمي (١٢٣٩) قال: أخبرنا جعفر بن عون عن سعيد بن أبي عروبة. ومسلم (٢/٥٤) قال: حدثنا محمد بن عبد الله بن نمير قال: حدثنا أبو خالد يعني الأحمر عن حسين المعلم ح وحدثنا إسحاق بن إبراهيم قال: أخبرنا عيسى بن يونس قال: حدثنا حسين المعلم. وأبو داود (٧٨٣) قال: حدثنا مسدد قال: حدثنا عبد الوارث بن سعيد عن حسين المعلم. وابن ماجة (٨١٢) و(٨٦٩) و(٨٩٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون عن حسين المعلم. وابن خزيمة (٦٩٩) قال: حدثنا أحمد بن عبده قال: أخبرنا يزيد بن زريع، قال: حدثنا حسين المعلم.\nأربعتهم - حسين المعلم، وأبان، وسعيد بن أبي عروبة، وشعبة - عن بديل بن ميسرة عن أبي الجوزاء، فذكره.","vol":"5","page":427},{"text":"٣٥٨٣ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «مِفْتَاحُ الصلاة: الطُّهورُ، وتحريمُها: التكبير، وتحليلُها: التسليمُ، ولا صلاةَ لمن لم يقرأْ بفاتحة الكتاب وسورة، في فريضة وغيرها» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تحريمها التكبير): أصل التحريم، من قولك: حرمت فلانًا عطاءه، أي منعته إياه، وأحرم الرجل بالحج: إذا دخل فيما يمتنع معه من أشياء كانت مطلقة له [قبل]، وكذلك المصلي: بالتكبير صار ممنوعًا من الكلام والأفعال الخارجة عن كلام الصلاة، وأفعالها، فقيل للتكبير: تحريم، لمنعه المصلي من ذلك. وتحليلها التسليم: أي: دخل بالتسليم في الحل والإباحة لما كان ممنوعًا ⦗٤٢٩⦘ منه، كما يستحل المحرم بالحج عند الفراغ منه ما كان محظورًا عليه.\nقال الخطابي: وقوله: وتحليلها بالتسليم بالألف واللام، يدل على أنه لا يجوز أن يخرج من الصلاة بغير التسليم من الأفعال والأقوال، كما ذهب إليه قوم من العلماء، لأنه ذكر التسليم معرَّفًا بالألف واللام، وعينه كما عين الطهور في قوله «مفتاح الصلاة الطهور، وتحريمها التكبير» وعرَّفها بالألف واللام، وذلك يوجب التخصيص. والله أعلم.\n_________\n(١) رقم (٢٣٨) في الصلاة، باب ما جاء في تحريم الصلاة وتحليلها، وإسناده ضعيف، ولكن له شواهد بمعناه دون قوله في آخره: في فريضة وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢٧٦ و٨٣٩) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر. وفي (٢٧٦) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا أبو معاوية. وفي (٨٣٩) قال: حدثنا أبو كريب، قال: حدثنا محمد بن الفضيل. والترمذي (٢٣٨) قال: حدثنا سفيان بن وكيع، قال: حدثنا محمد بن الفضيل.\nثلاثتهم - علي بن مسهر، وأبو معاوية، ومحمد بن الفضيل - عن أبي سفيان طريف السعدي، عن أبي نضرة، فذكره.","vol":"5","page":428},{"text":"٣٥٨٤ - (د ت) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «مفتاح الصلاة الطُّهور، وتحريمها التكبير، وتحليلها التسليم» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٦١) في الطهارة، باب فرض الوضوء، والترمذي رقم (٣) في الطهارة، باب ما جاء أن مفتاح الصلاة الطهور، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (١/١٢٣) (١٠٠٦) قال: حدثنا وكيع. وفي (١/١٢٩) ١٠٧٢٠) قال: حدثنا عبد الرحمن. والدارمي (٦٩٣) قال: أخبرنا محمد بن يوسف. وأبو داود (٦١ و٦١٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع. وابن ماجة (٢٧٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٣) قال: حدثنا قتيبة وهناد ومحمود بن غيلان، قالوا: حدثنا وكيع. (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي.\nثلاثتهم - وكيع، وعبد الرحمن، ومحمد بن يوسف - عن سفيان الثوري، عن عبد الله بن محمد بن عقيل عن محمد بن علي بن أبي طالب. وهو ابن الحنفية، فذكره.","vol":"5","page":429},{"text":"<span data-type=\"title\" id=toc-696>الفرع الثامن: في طول الصلاة وقصرها</span>\n٣٥٨٥ - (م د س) أبو سعيد الخدري - ﵁ - قال: «كنا نحْزِرُ قيام النبيِّ - ﷺ- في الظهر والعصر، فحزَرْنا قيامه في الركعتين الأُوليين من الظهر: قدر ﴿آلم. تنزيل﴾ السجدة، وحزرنا قيامه من الأخريين: قدر ⦗٤٣٠⦘ النصف من ذلك، وحزرنا، قيامه في الركعتين الأوليين من العصر على قدر قيامه في الأخريين من الظهر، وفي الأخريين من العصر: على النصف من ذلك» .\nوفي رواية: «قدر ثلاثين آية» بدل قوله: «﴿آلم تنزيل﴾» .\nوفي أخرى: «أن النبيَّ - ﷺ- كان يقرأُ في صلاة الظهر في الركعتين الأُوليين، في كل ركعة قدر ثلاثين آية، وفي الأخريين: قدر خمس عشرة آية - أو قال: نصف ذلك، وفي العصر في الركعتين الأوليين، في كُلِّ ركعة: قدر قراءة خمس عشرة آية. وفي الأخريين: قدر نصف ذلك» . أخرجه مسلم.\nوأخرج النسائي الرواية الأولى، وزاد فيها: «قدر ثلاثين آية، قدر سورة السجدة» وأخرج الرواية الأخرى أيضًا، وفي رواية أبي داود، قال: حزرنا قيام رسول الله - ﷺ- في الظهر والعصر، فحزرنا قيامه في الركعتين الأولَيَيْنِ من العصر: على قدر الأخريين من الظهر، وحزرنا قيامه في الأخريين من العصر: على النصف من ذلك» (١) .\n_________\n(١) رواه مسلم رقم (٤٥٢) في الصلاة، باب القراءة في الظهر والعصر، وأبو داود رقم (٨٠٤) في الصلاة، باب تخفيف الأخريين، والنسائي ١ / ٢٣٧ في الصلاة، باب عدد صلاة العصر في الحضر، ورواه أيضًا أحمد في \" المسند \" ٣ / ٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢) قال: حدثنا هشيم، قال: حدثنا منصور - يعني ابن زاذان - عن الوليد بن مسلم، عن أبي المتوكل أو عن أبي الصديق. فذكره.\n- وأخرجه أحمد (٣/٨٥) قال: حدثنا يونس، قال: حدثنا أبو عوانة. وعبد بن حميد (٩٤٠) قال: حدثني ابن أبي شيبة، قال: حدثنا هشيم. والدارمي (١٢٩٢) قال: أخبرنا يحيى بن حماد، قال: حدثنا أبو عوانة. وفي (١٢٩٣) قال: أخبرنا عمرو بن عون، قال: حدثنا هشيم. والبخاري في القراءة خلف الإمام (٢٩٣) قال: حدثنا مسدد، قال: حدثنا هشيم. ومسلم (٢/٣٧) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، جميعا عن هشيم. (ح) قال: حدثنا شيبان بن فروخ، قال: حدثنا أبو عوانة. وأبو داود (٨٠٤) قال: حدثنا عبد الله بن محمد - يعني النفيلي -، قال: حدثنا هشيم. والنسائي (١/٢٣٧)، وفي الكبرى (٣٣٥) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا هشيم. وابن خزيمة (٥٠٩) قال: حدثنا يعقوب بن إبراهيم الدورقي، وأبو هاشم زياد بن ابن محمد - يعني النفيلي - قال: حدثنا هشيم. والنسائي (١/٢٣٧)، وفي الكبرى (٣٣٥) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا هشيم. وابن خزيمة (٥٠٩) قال: حدثنا يعقوب ابن إبراهيم الدورقي. وأبو هاشم زياد بن أيوب، وأحمد بن منيع، قالوا حدثنا هشيم. كلاهما - أبو عوانة وهشيم - عن منصور بن زاذان، عن الوليد بن مسلم أبي بشر الهجيمي، عن أبي الصديق الناجي، عن أبي سعيد، فذكره.\n- وأخرجه النسائي (١/٢٣٧)، وفي الكبرى (٣٣٦) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك، عن أبي عوانة، عن منصور بن زاذان، عن الوليد أبي بشر، عن أبي المتوكل، عن أبي سعيد، فذكره.","vol":"5","page":429},{"text":"٣٥٨٦ - (م س) أبو سعيد الخدري - ﵁ - قال: «لقد كانت صلاةُ الظُّهرِ تُقام، فيذهبُ الذَّاهبُ إلى البقيع، فيقضي حاجَتَه، ثم يتوضأُ، ثم يأتي ورسولُ الله - ﷺ- في الرَّكعةِ الأولى مما يُطوِّلها» أخرجه مسلم والنسائي. ⦗٤٣١⦘\nوذكر رزين في أوله زيادة (١)، قال قزْعةَ: «أتيتُ أبا سعيد الخدري وهو مَكْثور عليه، فلما تفرَّقَ الناسُ عنه، قلتُ: إني لأسألك عن شيء مما يسألكَ هؤلاء عنه، أسألك عن صلاةِ رسولِ الله - ﷺ-؟ قال: مالكَ ولها؟ فأعدتُ عليه، فقال: مالك في ذلك من خير (٢) لا تُطيقُها، فأعدتُ عليه، فقال: كانت صلاة الظهر تقام ...» وذكر الحديث (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مكثور عليه): إذا كثرت عليه الحقوق، ومكثور: إذا كان مغلوبًا، والذي أراده في الحديث: أنه كان عنده جمع من الناس يسألونه عن أشياء، وكأنه كان لهم عليه حقوق، فهم يطلبونها.\n_________\n(١) وهي أيضًا إحدى روايات مسلم.\n(٢) أي: إنك لا تستطيع الإتيان بمثلها، لطولها وكمال خشوعها، وإن تكلفت ذلك شق عليك ولم تحصله، فتكون قد علمت السنة وتركتها.\n(٣) رواه مسلم رقم (٤٥٤) في الصلاة، باب القراءة في الظهر والعصر، والنسائي ٢ / ١٦٤ في الافتتاح، باب تطويل القيام في الركعة الأولى من صلاة الظهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٣٥) قال: حدثنا عبد الرحمن بن مهدي. والبخاري في القراءة خلف الإمام (٢٤٨) قال: حدثنيه عبد الله بن محمد، قال: حدثنا بشر بن السري. ومسلم (٢/٣٨) قال: حدثني محمد بن حاتم، قال: حدثنا عبد الرحمن بن مهدي. وابن ماجة (٨٢٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب. ثلاثتهم - ابن مهدي، وبشر، وزيد - قالوا: حدثنا معاوية بن صالح، عن ربيعة بن يزيد.\n٢- وأخرجه مسلم (٢/٣٨) قال: حدثنا داود بن رشيد. والنسائي (٢/١٦٤)، وفي الكبرى (٩٥٥) قال: أخبرنا عمرو بن عثمان. كلاهما - داود، وعمرو - قالا: حدثنا الوليد - يعني ابن مسلم -، عن سعيد بن عبد العزيز، عن عطية بن قيس. دون ذكر القصة التي في أول الحديث.\nكلاهما - ربيعة، وعطية - عن قزعة، فذكره.","vol":"5","page":430},{"text":"٣٥٨٧ - (خ م) عبد الله بن مسعود - ﵁ - قال: «صلَّيتُ مع رسولِ الله - ﷺ-، فأطال، حتى همَمْتُ بأمرِ سَوْء، قيل: وما همَمْتَ به؟ قال: هممتُ أن أجلسَ وأدَعَه» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٣ / ١٦ في التهجد، باب طول القيام في صلاة الليل، ومسلم رقم (٧٧٣) في صلاة المسافرين، باب استحباب تطويل القراءة في صلاة الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصلاة (١/٤٨٦) عن سليمان بن حرب عن شعبة. ومسلم فيه الصلاة (٢/١٣٥) عن عثمان بن أبي شيبة، وإسحاق بن إبراهيم كلاهما عن جرير و(٣/١٣٥) عن إسماعيل بن الخليل وسويد بن سعيد كلاهما عن علي بن مسهر ثلاثتهم عنه به. والترمذي في الشمائل (١٨/٤١) عن سفيان بن وكيع عن جرير به. و(١٧/٤١) عن محمود بن غيلان عن سليمان بن حرب به. وابن ماجة في الصلاة (١/٢٣٩) عن عبد الله بن عامر بن زرارة وسويد بن سعيد.\nكلاهما عن علي بن مسهر به. الأشراف (٧/٣٩) .","vol":"5","page":431},{"text":"٣٥٨٨ - (س) زيد بن أسلم قال: «دخلنا على أنس ﵁ فقال: صَلَّيتُم؟ قلنا: نعم، قال: يا جاريةُ، هَلُمِّي وَضوئي، ما صليتُ وراء إمام أشبهَ صلاة برسول الله - ﷺ- من إمامكم هذا - يعني عمرَ بن عبد العزيز - قال زيد: وكان عمرُ بنُ عبد العزيز يُتِمُّ الركوعَ والسجودَ، ويُخفِّفُ القيامَ والقُعودَ» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٦٦ و١٦٧ في الافتتاح، باب تخفيف القيام والقراءة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١٦٦) أخبرنا قتيبة قال: حدثنا العطاف بن خالد عن زيد بن أسلم، قال: دخلنا على أنس، فذكره.","vol":"5","page":432},{"text":"٣٥٨٩ - () شقيق بن عبد الله: قال: «بلغني: أن عمَّار بن ياسر صلَّى بالناس فخففَ من قراءته في صلاته، ومن الطمأنينة فيها، فقيل له: لو تنفَّسْتَ فقال: إنما بادَرْتُ به الوسواسَ» . أخرجه ... (١) .\n_________\n(١) في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه بمعناه أحمد في \" المسند \" ٤ / ٢٦٤ من حديث محمد بن إسحاق قال: حدثني محمد بن إبراهيم بن الحارث التيمي عن عمر بن الحكم بن ثوبان عن ابن لاس الخزاعي قال: دخل عمار بن ياسر المسجد فركع فيه ركعتين أخفهما وأتمهما، قال: ثم جلس فقمنا إليه فجلسنا عنده ثم قلنا له: لقد خففت ركعتيك هاتين جدًا يا أبا اليقظان، فقال: إني بادرت بهما الشيطان أن يدخل علي فيهما، وإسناده حسن، ورواه النسائي بمعناه أيضًا ٣ / ٥٤ و٥٥ في السهو، باب نوع آخر من الدعاء إلا أنه زاد فيه دعاء دعا به في الصلاة، وإسناده جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه بمعناه الإمام أحمد في المسند (٤/٢٦٤) من حديث محمد بن إسحاق قال: حدثني محمد بن إبراهيم بن الحارث التيمي عن عمر بن الحكم بن ثوبان عن ابن لاس الخزاعي قال: دخل عمار بن ياسر المسجد فركع فيه ركعتين أخفهما وأتمهما قال: ثم جلس فقمنا إليه فجلسنا عنده، ثم قلنا لقد خففت ركعتيك هاتين جدا يا أبا اليقطان، فقال: إني بادرت بهما الشيطان أن يدخل علي فيهما.","vol":"5","page":432},{"text":"<span data-type=\"title\" id=toc-697>الفرع التاسع: في أحاديث متفرقة</span>\n٣٥٩٠ - (ت) الفضل بن العباس - ﵄ -: أن رسولَ الله - ﷺ ⦗٤٣٣⦘ قال: «الصَّلاةُ مَثْنَى مَثْنَى، تشهُّد في كلِّ ركعتين، وتَخشُّع، وتضَرُّع وتمسْكُن (١)، وتُقْنِعُ يديك - يقول: ترفعهما إلى ربك مستقبلًا ببطونهما وجهك - وتقول: يارب، يارب، ومن لم يفعل، فهو كذا وكذا» . وفي رواية «فهو خِداج (٢)» أخرجه الترمذي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مثنى، مثنى): معدول عن اثنين اثنين، يريد: أن صلاة الليل، أو صلاة التطوع: ركعتان ركعتان بتشهد وتسليم، وليست رباعية كصلاة الظهر والعصر والعشاء.\n(تمَسْكُن): التَّمسْكُن: من المسكنة، وهو أخو الفقر. والمراد به: التواضع أيضًا، وهو تَفَعُّل، أو تَمَفْعُل وهو أصح.\n(تُقْنِع يديك): إقناع اليدين: رفعهما إلى الله بالمسألة، وقد ذُكر (٤) .\n_________\n(١) قال القاري في \" المرقاة شرح المشكاة \": قال التوربشتي: وجدنا الرواية فيهن بالتنوين، لا غير. وكثير ممن لا علم له بالرواية يسردونها على الأمر، ونراها تصحيفًا، ونقل السيوطي في \" قوت المغتذي \" عن العراقي: المشهور: أنها أفعال مضارعة حذف منها إحدى التاءين، ويدل عليه ما في رواية أبي داود \" وأن تشهد \".\n(٢) أي: فعل صلاته ناقص، وفي بعض نسخ الترمذي المطبوعة: فهي خداج، أي: صلاته ناقصة.\n(٣) رقم (٣٨٥) في الصلاة، باب ما جاء في التخشع في الصلاة، وفي سنده عبد الله بن نافع بن العمياء، وهو مجهول.\n(٤) انظر الصفحة (٤١٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١١) (١٧٩٩) قال: حدثنا علي بن إسحاق، قال: أنبأنا عبد الله بن مبارك. وفي (٤/١٦٧) حدثنا هارون بن معروف، قال: حدثنا ابن وهب. والترمذي (٣٨٥) قال: حدثنا سويد بن نصر، قال: حدثنا عبد الله بن المبارك. والنسائي في الكبرى (٥٢٨ و١٣٤٩) قال: أخبرنا سويد بن نصر بن سويد، قال: أخبرنا عبد الله، هو ابن المبارك. وابن خزيمة (١٢١٣) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا يحيى بن عبد الله بن بكير.\nثلاثتهم - ابن المبارك، وعبد الله بن وهب، ويحيى بن عبد الله - عن الليث بن سعد، قال: حدثنا عبد ربه ابن سعيد، عن عمران بن أبي أنس، عن عبد الله بن نافع، بن العمياء، عن ربيعة بن الحارث، فذكره.\n- رواه شعبة. فقال: سمعت عبد ربه بن سعيد، يحدث عن أنس بن أبي أنس، عن عبد الله بن نافع بن العمياء، عن عبد الله بن الحارث، عن المطلب، فذكره.","vol":"5","page":432},{"text":"٣٥٩١ - (د) المطلب بن ربيعة بن الحارث بن عبد المطلب: أن النبي ⦗٤٣٤⦘ ﷺ- قال: «الصَّلاة مثنى مثنى: أن تشهَّد في كل ركعتين، وأن تَبْأَسَ (١) وتمسْكنَ، وتُقْنِعَ بيديكَ، وتقول: اللهم، اللهم، فمن لم يفعل ذلك فهو خدِاج» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وأن تَبْأَس): التباؤس: تفاعل من البؤس، وهو الفقر، لأن الفقير يتذلل، والمراد به: الخشوع في الصلاة والتواضع.\n_________\n(١) وفي بعض نسخ أبي داود المطبوعة: تبأس، بفتح الباء وتشديد الهمزة، وفي بعضها: تباءس بالمد.\n(٢) رقم (١٢٩٦) في الصلاة، باب في صلاة النهار، ورواه ابن ماجة رقم (١٣٢٥) في إقامة الصلاة، باب ما جاء في صلاة الليل، ورواه أيضًا أحمد في \" المسند \" ٤ / ١٦٧، وفي سنده أيضًا عبد الله بن نافع بن العمياء، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٦٧) قال: حدثنا محمد بن جعفر. وفي (٤/١٦٧) قال: حدثنا حجاج بن محمد. وفي (٤/١٦٧) قال: حدثنا روح. وأبو داود (١٢٩٦) قال: حدثنا ابن المثنى، قال: حدثنا معاذ بن معاذ. وابن ماجة (١٣٢٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شبابة بن سوار. والنسائي في الكبرى (٥٢٩ و١٣٥٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا سعيد بن عامر. وابن خزيمة (١٢١٢) قال: حدثناه علي بن خشرم، قال: أخبرنا عيسى.\nسبعتهم - محمد جعفر، وحجاج، وروح، ومعاذ، وشبابة، وسعيد بن عامر، وعيسى - عن شعبة، قال: حدثني عبد ربه بن سعيد، عن أنس بن أبي أنس، عن عبد الله بن نافع بن العمياء، عن عبد الله بن الحارث، فذكره.\n- أخرجه أحمد (٤/١٦٧) قال: حدثنا هارون بن معروف، قال: أخبرني ابن وهب، قال: أخبرنا يزيد بن عياض، عن عمران بن أبي أنس، عن عبد الله بن نافع بن أبي العمياء، عن المطلب بن ربيعة، فذكره.\n- في رواية ابن ماجة. ورواية ابن خزيمة: (المطلب بن أبي وداعة) .","vol":"5","page":433},{"text":"٣٥٩٢ - (ط ت د) عبد الله بن عمر: كان يقول: «صلاة الليل والنهار مثنى مثْنى، تسلِّم من كلِّ ركعتين» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ١١٩ في صلاة الليل، باب ما جاء في صلاة الليل، وقد وصله أبو داود رقم (١٢٩٥) في الصلاة، باب في صلاة النهار، والترمذي رقم (٥٩٧)، باب ما جاء أن صلاة الليل والنهار مثنى مثنى، وابن ماجة رقم (١٣٢٢) في الإقامة، باب ما جاء في صلاة الليل، ورواه النسائي ٣ / ٢٢٧ في صلاة الليل، باب كيف صلاة الليل، وإسناده حسن، وقال النسائي: هذا الحديث عندي خطأ والله أعلم. أقول: ورواية صلاة النهار مثنى مثنى شاذة، ولذلك قال الحافظ في \" الفتح \": وقد تعقب هذا بأن أكثر أئمة الحديث أعلوا هذه الزيادة، وهي قوله: \" والنهار \" بأن الحفاظ من أصحاب ابن عمر لم يذكروها عنه، وادعى يحيى بن سعيد الأنصاري عن نافع، أن ابن عمر كان يتطوع بالنهار أربعًا لا يفصل بينهن، وقال الحافظ: ولو كان حديث الأزدي - أحد الرواة - صحيحًا لما خالفه ابن عمر يعني مع شدة اتباعه، رواه عنه محمد بن نصر في سؤالاته، لكن روى ⦗٤٣٥⦘ ابن وهب بإسناد قوي عن ابن عمر قال: صلاة الليل والنهار مثنى مثنى، موقوف أخرجه ابن عبد البر من طريقه، فلعل الأزدي اختلط عليه الموقوف بالمرفوع، فلا تكون هذه الزيادة صحيحة على طريقة من يشترط في الصحيح أن لا يكون شاذًا، وقد روى ابن أبي شيبة عن وجه آخر، عن ابن عمر أنه كان يصلي بالنهار أربعًا أربعًا، وهذا موافق لما نقله ابن معين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٣٥٠) قال الزرقاني: بلاغة صحيح وقد رواه ابن وهب أخبرني عمرو بن الحارث عن بكير بن عبد الله بن الأشج أن محمد بن عبد الرحمن بن قرمان حدثه أنه سمع ابن عمر يقول، فذكره.","vol":"5","page":434},{"text":"٣٥٩٣ - (د) عمار بن ياسر - ﵁ - قال: سمعت رسول الله - ﷺ- يقول: «إن الرجل لينصرف وما كُتِبَ له إلا عُشْر صلاته، تُسُعُها،، ثُمُنها، سُبُعها، سُدُسها، خُمُسها، رُبُعها، ثُلُثُها، نِصْفُها» . أخرجه أبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٧٩٦) في الصلاة، باب ما جاء في نقصان الصلاة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٢١) قال: حدثنا صفوان بن عيسى. وأبو داود (٧٩٦) قال: حدثنا قتيبة بن سعيد، عن بكر، يعني ابن مضر. والنسائي في الكبرى (٥٢٥) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا بكر، هو ابن مضر.\nكلاهما - صفوان، وبكر - عن ابن عجلان، عن سعيد المقبري، عن عمر بن الحكم، عن عبد الله بن عنمة، فذكره.\n- أخرجه الحميدي (١٤٥) قال: حدثنا سفيان، عن محمد بن عجلان، عن سعيد بن أبي سعيد المقبري، عن رجل من بني سليم، عن عبد الله بن عثمة، فذكره.\n- وأخرجه أحمد (٤/٢٦٤) قال: حدثنا يعقوب، قال: حدثنا أبي، عن محمد بن إسحاق، قال: حدثني محمد بن إبراهيم بن الحارث التيمي، عن عمر بن الحكم بن ثوبان، عن ابن لاس الخزاعي، قال: دخل عمار بن ياسر المسجد فركع فيه ركعتين ... فذكر الحديث.\n- قال علي بن المديني: لعل أبا لاس هو عبد الله بن عثمة. (تحفة الأشراف) (٧/١٠٣٥٩) .","vol":"5","page":435},{"text":"٣٥٩٤ - (م س) أبو هريرة - ﵁ - قال: «صلَّى النبيُّ - ﷺ- يومًا، ثم انصرف، فقال: يا فلان، ألا تُحسنُ صلاتك؟ ألا ينظر المصلِّي إذا صلَّى كيف يُصلِّي؟ فإنما يصلِّي لنفسه، إني لأُبصر من ورائي كما أُبصِر من بين يَدَيَّ» . أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٤٢٣) في الصلاة، باب الأمر بتحسين الصلاة وإتمامها والخشوع فيها، والنسائي ٢ / ١١٩ في الإمامة، باب الركوع دون الصف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٢/٢٧) قال: حدثنا أبو كريب، محمد بن العلاء الهمداني. قال: حدثنا أبو أسامة عن الوليد يعني ابن كثير. والنسائي (٢/١١٨) وفي الكبرى (٨٥٥) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثني أبو أسامة. قال: حدثني الوليد بن كثير. وابن خزيمة (٤٧٤) قال: حدثنا الفضل بن يعقوب الجزري، قال: حدثنا عبد الأعلى. قال: حدثنا محمد وهو ابن إسحاق. وفي (٦٦٤) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو خالد، عن محمد بن إسحاق.\nكلاهما - الوليد بن كثير، ومحمد بن إسحاق - عن سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.\n- أخرجه أحمد (٢/٤٤٩) قال: حدثنا يزيد. قال: أخبرنا محمد، يعني ابن إسحاق، عن سعيد بن أبي سعيد، عن أبي هريرة، مثله، ليس فيه - عن أبيه -.","vol":"5","page":435},{"text":"٣٥٩٥ - (د س) مطرِّف بن عبد الله بن الشخير: عن أبيه قال: «رأيتُ رسولَ الله - ﷺ- يصلي وفي صدره أزيز كأزيز الرَّحا من البكاء» .\nأخرجه أبو داود، وفي رواية النسائي، «رأيتُ رسولَ الله -ﷺ- وهو يصلي ولجوفه أزيز كأزيز المرجَل - يعني يبكي -» أخرجه أبو داود والنسائي (١) . ⦗٤٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أزيز): الأزيز: صوت غليان المرجل، والمراد به: ما كان يعرض له في الصلاة من الخوف الذي يوجب ذلك الصوت.\n_________\n(١) رواه أبو داود رقم (٩٠٤) في الصلاة، باب البكاء في الصلاة، والنسائي ٣ / ١٣ في السهو، باب البكاء في الصلاة، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٥ و٢٦، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٢٥) قال: حدثنا يزيد. وفي (٤/٢٥) قال: حدثنا عبد الرحمن بن مهدي. وفي (٤/٢٦) قال: حدثنا عفان. وعبد بن حميد (٥١٤) قال: حدثني سليمان بن حرب. وأبو داود (٩٠٤) قال: حدثنا عبد الرحمن بن محمد بن سلام، قال: حدثنا يزيد - يعني ابن هارون - والترمذي في الشمائل (٣٢٢) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك. والنسائي (٣/١٣)، وفي الكبرى (٤٥٩ و١٠٤٤) قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله - هو ابن المبارك. وابن خزيمة (٩٠٠) قال: حدثنا عبد الوارث بن عبد الصمد العنبري، قال: حدثني أبي. ستتهم - يزيد بن هارون، وابن مهدي، وعفان، وسليمان بن حرب، وعبد الله بن المبارك، وعبد الصمد - عن حماد بن سلمة، عن ثابت البناني.\n٢- وأخرجه النسائي في الكبرى (٤٦٠) قال: أخبرنا عيسى بن يونس، عن ضمرة، عن السري بن يحيى، عن عبد الكريم بن راشد.\nكلاهما - ثابت، وعبد الكريم - عن مطرف بن عبد الله بن الشخير، فذكره.\n- في رواية عبد الكريم: عن ابن الشخير. ولفظه: كان يسمع للنبي - ﷺ -، أزيز بالدعاء، وهو ساجد، كأزيز المرجل.","vol":"5","page":435},{"text":"٣٥٩٦ - (د) أبو هريرة: قال: قال النبيُّ - ﷺ-: «لا غِرارَ في صلاة ولا تسليم» .\nوفي رواية قال: «أُراه رفعه، قال: لا غِرار في تسليم ولا صلاة» قال أبو داود: وقد روي غير مرفوع، قال أبو داود: قال أحمد: يعني - فيما أرى - أن لا تُسَلِّم ولا يُسَلَّم عليك، ويُغَرّر الرجل بصلاته، فينصرف وهو فيها شاك (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا غِرَار في صلاة ولا تسليم): قد جاء في عقب هذا الحديث ذكر معنى ذلك عن مالك، ونحن نزيده هاهنا بيانًا، فنقول: الغِرَار: النقصان، من غارت الناقة: إذا نقص لبنها، وهو في الصلاة: أن لا يُتِم أركانها كاملة، وقيل: الغرار: النوم: أي ليس في الصلاة نوم. وأما التسليم ففيه وجهان. فمن رواه بالجر جعله معطوفًا على قوله: «في صلاة» فيكون المعنى: ⦗٤٣٧⦘ لا نقص في صلاة ولا في تسليم، وهو أن يقول إذا سلم: السلام عليك، وإذا رد يقول: وعليك. والوجه الثاني: أن يروى منصوبًا، فيكون معطوفًا على قوله: «لا غرار» فيكون المعنى: لا نقص في صلاة ولا تسليم فيها، أو لا نوم في صلاة ولا تسليم فيها، لأن الكلام لغير كلام الصلاة لا يجوز فيها. وعلى الوجه الأول: لا يكون لتأويل الغرار بالنوم مدخل.\n_________\n(١) رواه أبو داود رقم (٩٢٨) و(٩٢٩) في الصلاة، باب رد السلام في الصلاة، ورواه أيضًا أحمد في \" المسند \" ٢ / ٤٦١، والحاكم ١ / ٢٦٤، والبيهقي ٢ / ٢٦٠ و٢٦١، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٦١) قال: حدثنا عبد الرحمن. وأبو داود (٩٢٨) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرحمن بن مهدي. وفي (٩٢٩) قال: حدثنا محمد بن العلاء قال: أخبرنا معاوية بن هشام.\nكلاهما - عبد الرحمن، ومعاوية بن هشام - عن سفيان عن أبي مالك الأشجعي عن أبي حازم فذكره.\nقال أبو داود: ورواه ابن فضيل على لفظ ابن مهدي، ولم يرفعه.\nفي رواية معاوية بن هشام عن أبي حازم عن أبي هريرة، قال: «أراه رفعه» .","vol":"5","page":436},{"text":"٣٥٩٧ - (د) جابر - ﵁ - قال: «كنا نُصلِّي التَّطَوُّع، فندعُو قيامًا وقعودًا، ونُسَبِّحُ ركوعًا وسجودًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٨٣٣) في الصلاة، باب ما يجزئ الأمي والأعجمي من القراءة من رواية الحسن البصري عن جابر، والحسن لم يسمع من جابر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٨٣٣) قال: حدثنا أبو توبة الربيع بن نافع، قال: أخبرنا أبو إسحاق (يعني الفزازي) . وفي (٨٣٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد.\nكلاهما - القزاري، وحماد - عن حميد، عن الحسن، فذكره.\nفي رواية حماد لم يذكر التطوع.","vol":"5","page":437},{"text":"٣٥٩٨ - () عثمان - ﵁ - قال: «دخل رسولُ الله -ﷺ- المسجد، فرأى فيه ناسًا يصلُّون رافعي أيديهم إلى السماء فشدَّد فيه» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الحديث من زيادات رزين.","vol":"5","page":437},{"text":"<span data-type=\"title\" id=toc-698>الفصل السادس: في شرائط الصلاة ولوازمها</span>، وفيه ثمانية فروع\n<span data-type=\"title\" id=toc-699>الفرع الأول: في طهارة الحدث</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحدث): الأمور الحادثة التي تمنع الإنسان أن يدخل في الصلاة دون إزالتها، كالبول والغائط، والنوم، ومس الفرج، وغير ذات المحرم، والإغماء، والجنون، والخارج من غير السبيلين عند قوم، والجنابة، والحيض، وغير ذلك من الأسباب الناقضة للوضوء على اختلاف المذاهب.\n\n٣٥٩٩ - (م ت) عبد الله بن عمر - ﵄ -: قال مصعب بن سعد بن أبي وقَّاص: «دخل ابنُ عمر على ابن عامر وهو مريض، فقال: ألا تدعو الله لي يا ابن عمر؟ قال: سمعت رسول الله - ﷺ- يقول: لا يقبل الله صلاة بغير طُهور، ولا صدقة من غُلول: وقد كنت على البصرة» أخرجه مسلم.\nوأخرج الترمذي المسند منه فقط، وهو أول حديث في كتاب الترمذي (١) . ⦗٤٣٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَهُور): الطَّهور: الماء الطاهر المطهر الذي يرفع الحدث ويزيل النجس، وهو مفتوح الطاء، وأما الطُّهور - بالضم - فالتطهر، وهو المراد في هذا الحديث، وكذلك الوُضُوء والوَضُوء - بالفتح والضم - مثله.\n(غُلُول): الغُلُول: الخيانة في الغنيمة والسرقة منها.\n_________\n(١) رواه مسلم رقم (٢٢٤) في الطهارة، باب وجوب الطهارة للصلاة، والترمذي رقم (١) في الطهارة، باب ما جاء لا تقبل صلاة بغير طهور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٩) (٤٧٠٠) قال: حدثنا يحيى، عن شعبة. وفي (٢/٣٩) (٤٩٦٩) قال: حدثنا حسين بن علي، عن زائدة. وفي (٢/٥١) (٥١٢٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/٥٧) (٥٢٠٥) قال: حدثنا وكيع، قال: حدثنا إسرائيل. وفي (٢/٧٣) (٥٤١٩) قال: حدثنا عفان، قال: حدثنا أبو عوانة. ومسلم (١/١٤٠) قال: حدثنا سعيد بن منصور وقتيبة بن سعيد وأبو كامل الجحدري. قالوا: حدثنا أبو عوانة. (ح) وحدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا حسين بن علي، عن زائدة. قال أبو بكر: ووكيع، عن إسرائيل. وابن ماجة (٢٧٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا إسرائيل. (ح) وحدثنا محمد بن يحيى، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة. والترمذي قال: حدثنا قتيبة، قال: حدثنا أبو عوانة (ح) وحدثنا هناد، قال: حدثنا وكيع، عن إسرائيل. وابن خزيمة (٨) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر (ح) وحدثنا الحسين بن محمد الذارع، قال: حدثنا يزيد ابن زريع، (ح) وحدثنا يحيى بن حكيم، قال: حدثنا أبو داود. قالوا: جميعا: حدثنا شعبة.\nأربعتهم - شعبة، وزائدة، وإسرائيل، وأبو عوانة - عن سماك بن حرب، عن مصعب بن سعد، فذكره.","vol":"5","page":438},{"text":"٣٦٠٠ - (د س) أبو المليح [بن أسامة الهذلي] عن أبيه عن النبيِّ - ﷺ- قال: «لا يقبل الله صدقة من غلول، ولا صلاة بغير طُهور» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٥٩) في الطهارة، باب فرض الوضوء، والنسائي ١ / ٨٧ و٨٨ في الطهارة، باب فرض الوضوء، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٧٤) قال: حدثنا محمد بن جعفر، وحجاج. والدارمي (٦٩٢) قال: أخبرنا سهل بن حماد. وأبو داود (٥٩) قال: حدثنا مسلم بن إبراهيم. والنسائي (٥/٥٦) قال: أخبرنا الحسين بن محمد الزارع، قال: حدثنا يزيد بن زريع (ح) وأنبأنا إسماعيل بن مسعود، قال: حدثنا بشر بن المفضل. وابن ماجة (٢٧١) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر (ح) وحدثنا بكر ابن خلف، قال: حدثنا يزيد بن زريع (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن سعيد، وشبابة بن سوار. تسعتهم عن شعبة.\n٢- وأخرجه أحمد (٥/٧٥) قال: حدثنا يحيى بن سعيد، عن سعيد بن أبي عروبة.\n٣- وأخرجه النسائي (١/٨٧) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة.\nثلاثتهم - شعبة، وسعيد، وأبو عوانة - عن قتادة، قال: سمعت أبا المليح، فذكره.","vol":"5","page":439},{"text":"٣٦٠١ - (د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا صلاة لمن لا وضوءَ له، ولا وضوءَ لمن لم يذكر اسم الله عليه» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٠١) و(١٠٢) في الطهارة، باب التسمية على الوضوء، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤١٨) قال: حدثنا قتيبة بن سعيد. وأبو داود (١٠١) قال: حدثنا قتيبة بن سعيد. وابن ماجه (٣٩٩) قال: حدثنا أبو كريب وعبد الرحمن بن إبراهيم، قالا: حدثنا ابن أبي فديك.\nكلاهما - قتيبة، وابن أبي فديك - عن محمد بن موسى بن أبي عبد الله عن يعقوب بن سلمة الليثي، عن أبيه، فذكره.","vol":"5","page":439},{"text":"٣٦٠٢ - (ت د) أبو هريرة - ﵁ -: أن النبيَّ -ﷺ- قال: «إن الله لا يقبل صلاةَ أحدكم إذا أحدث حتى يتوضَّأ» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (٧٦) في الطهارة، باب ما جاء في الوضوء من الريح، وأبو داود رقم (٦٠) في الطهارة، باب فرض الوضوء، وسقط من المطبوع عزوه إلى الترمذي، وإسناده صحيح، ورواه بمعناه البخاري ومسلم وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٨ و٣١٨) والبخاري (١/٤٦) قال: حدثنا إسحاق بن إبراهيم الحنظلي. وفي (٩/٢٩) قال: حدثنا إسحاق بن نصر. ومسلم (١/١٤٠) قال: حدثنا محمد بن رافع. وأبو داود (٦٠) قال: حدثنا أحمد بن محمد بن حنبل. والترمذي (٧٦) قال: حدثنا محمود بن غيلان. وابن خزيمة (١١) قال: حدثنا عبد الرحمن بن بشر بن الحكم، وعمي إسماعيل بن خزيمة.\nسبعتهم - أحمد بن حنبل، وإسحاق بن إبراهيم، وإسحاق بن نصر، ومحمد بن رافع، ومحمود بن غيلان، وعبد الرحمن بن بشر، وإسماعيل بن خزيمة - عن عبد الرزاق بن همام، قال: حدثنا معمر بن راشد، عن همام بن منبه، فذكره.","vol":"5","page":439},{"text":"٣٦٠٣ - (خ د س ت) أنس بن مالك ﵁: قال: «كان رسولُ الله - ﷺ- يتوضأ لكل صلاة، قيل له: كيف كنتم تصنعون؟ قال: يجزئ أحدَنا الوضوءُ ما لم يُحْدِث» .\nأخرجه البخاري والترمذي، وزاد الترمذي في رواية أخرى: «لكل صلاة، طاهرًا وغير طاهر» وأسقط منها.\n«ما لم يحدث» وفي رواية أبي داود قال: «سألت أنس بن مالك عن الوضوء؟ فقال: كان رسولُ الله - ﷺ- يتوضأ لكل صلاة، وكنا نُصَلِّي الصلوات بوضوء واحد» .\nوفي رواية النسائي عن أنس: أنه ذكر «أن النبيَّ - ﷺ- أُتِيَ بإناء صغير، فتوضَّأ، فقلت: أكان النبيُّ -ﷺ- يتوضأ لكل صلاة؟ قال: نعم. قال: فأنتم؟ قال: نُصلِّي الصلوات ما لم نُحدث، قال: وقد كنا نصلِّي الصَّلوات بوضوء» (١) .\n_________\n(١) رواه البخاري ١ / ٢٧٢ و٢٧٣ في الوضوء، باب الوضوء من غير حدث، وأبو داود رقم (١٧١) في الطهارة، باب الرجل يصلي الصلوات بوضوء واحد، والترمذي رقم (٥٨) و(٦٠) في الطهارة، باب ما جاء في الوضوء لكل صلاة، والنسائي ١ / ٨٥ في الطهارة، باب الوضوء لكل صلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/١٣٢ و١٣٣) قال: حدثنا عبد الرحمن بن مهدي. والدارمي (٧٢٦) والبخاري (١/٦٤) قالا: حدثنا محمد بن يوسف، والبخاري (١/٦٤) قال: حدثنا مسدد، قال: حدثنا يحيى. والترمذي (٦٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، وعبد الرحمن بن مهدي. ثلاثتهم - عبد الرحمن، ومحمد بن يوسف، ويحيى بن سعيد - عن سفيان الثوري.\n٢- وأخرجه أحمد (٣/١٥٤) قال: حدثنا أسود بن عامر. وأبو داود (١٧١) قال: حدثنا محمد بن عيسى. وابن ماجه (٥٠٩) قال: حدثنا سويد بن سعيد. ثلاثتهم، عن شريك.\n٣- وأخرجه أحمد (٣/١٩٤) قال: حدثنا حجاج. وفي (٣/٢٦٠) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل، وحجاج. والنسائي (١/٨٥) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وابن خزيمة (١٢٦) قال: حدثنا محمد بن رافع، قال: حدثنا وهب بن جرير، أربعتهم قالوا: حدثنا شعبة.\nثلاثتهم - سفيان الثوري، وشعبة، وشريك - عن عمرو بن عامر، فذكره.","vol":"5","page":440},{"text":"٣٦٠٤ - (د) محمد بن يحيى بن حَبَّان - ﵀ - عن عبد الله بن عبد الله بن عمر قال (١): «قلتُ: أرأيتَ توَضُّؤ ابنِ عمر لكل صلاة، طاهرًا وغير طاهر: عمَّ ذاك؟ فقال: حدَّثته أسماء بنت زيد بن الخطاب أن عبد الله بن حنْظلة بن أبي عامر حدَّثها: أن رسولَ الله - ﷺ- أمر بالوضوء عند كل صلاة طاهرًا وغير طاهر، فلما شقَّ ذلك عليه أمر بالسواك لكل صلاة. فكان ابن ⦗٤٤١⦘ عمر يرى أنَّ به قوَّة، فكان لا يدَع الوضوءَ لكل صلاة» أخرجه أبو داود (٢) .\n_________\n(١) القائل: محمد بن يحيى بن حبان.\n(٢) رقم (٤٨) في الطهارة، باب السواك، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨) حدثنا محمد بن عوف الطائي ثنا أحمد بن خالد، ثنا محمد بن إسحق عن محمد بن يحيى بن حبان عن عبد الله بن عبد الله بن عمر، فذكره.\nقال أبو داود: إبراهيم بن سعد، رواه عن محمد بن إسحاق قال: عبيد الله بن عبد الله.","vol":"5","page":440},{"text":"٣٦٠٥ - (د ت) أبو غطيف (١) الهذلي: قال: كنتُ عند ابن عمر: فلما نوديَ بالظهُر توضأ فصلى، فلما نودي بالعصر توضأ فصلى، فقلت له فيه، فقال: قال رسولُ الله - ﷺ-: «من توضأ على طُهْر كُتب له عشرُ حسنات» . أخرجه أبو داود، وأخرج الترمذي المسند منه فقط (٢) .\n_________\n(١) في الأصل: ابن غطيف، والتصحيح من أبي داود والترمذي.\n(٢) رواه أبو داود رقم (٦٢) في الطهارة، باب الرجل يجدد الوضوء من غير حدث، والترمذي رقم (٥٩) في الطهارة، باب ما جاء في الوضوء لكل صلاة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٨٥٩) قال: حدثني ابن أبي شيبة، قال: حدثنا عبدة بن سليمان. وأبو داود (٦٢) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا عبد الله بن يزيد المقرئ (ح) وحدثنا مسدد، قال: حدثنا عيسى بن يونس. وابن ماجه (٥١٢) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الله بن يزيد المقرئ. والترمذي (٥٩) قال: حدثنا الحسين بن حريث المروزي، قال: حدثنا محمد بن يزيد الواسطي.\nأربعتهم - عبدة بن سليمان، وعبد الله بن يزيد المقرئ، وعيسى بن يونس، ومحمد بن يزيد - عن عبد الرحمن بن زياد الإفريقي، عن أبي غطيف الهذلي، فذكره.","vol":"5","page":441},{"text":"٣٦٠٦ - (ت) جابر بن عبد الله - ﵄ -: «أن النبيَّ - ﷺ- صلى الظهر والعصر، بوضوء واحد» أخرجه الترمذي (١) .\n_________\n(١) رواه الترمذي تعليقًا على الحديث رقم (٦١) في الطهارة، باب ما جاء أنه يصلي الصلوات بوضوء واحد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره الترمذي تعليقا على الحديث رقم (٦١) في الطهارة باب ما جاء أنه يصلي الصلوات بوضوء واحد.","vol":"5","page":441},{"text":"٣٦٠٧ - (م د ت س) بريدة - ﵁ -: قال: «كان رسولُ الله - ﷺ- يتوضأ لِكُلِّ صلاة، فلما كان يومُ الفتح صلى الصلوات بوضوء واحد، فقال له عمر: فعلت شيئًا لم تكن تفعله؟ فقال: عمدًا فعلته يا عمر» أخرجه النسائي والترمذي، وأخرجه مسلم، ولم يذكر «أنه كان يتوضأ لكل صلاة» . وقال في آخره: «ومسح على خُفَّيْه» . وأخرجه أبو داود مثل مسلم (١) .\n_________\n(١) رواه مسلم رقم (٢٧٧) في الطهارة، باب جواز الصلوات كلها بوضوء واحد، وأبو داود رقم (١٧٢) في الطهارة، باب الرجل يصلي الصلوات بوضوء واحد، والترمذي رقم (٦١) في الطهارة، باب ما جاء أنه يصلي الصلوات بوضوء واحد، والنسائي ١ / ٨٦ في الطهارة، باب الوضوء لكل صلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٣٥٠) قال: حدثنا يحيى بن سعيد، وفي (٥/٣٥١) قال: حدثنا وكيع، وفي (٥/٣٥٨) قال: حدثنا عبد الرحمن. والدارمي (٦٦٥) قال: أخبرنا عبيد الله بن موسى. ومسلم (١/١٦٠) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي (ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد. وأبو داود (١٧٢) قال: حدثنا مسدد، قال: أخبرنا يحيى. والترمذي (٦١) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي (١/٨٦) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى. وابن خزيمة (١٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا أبو موسى، قال: حدثنا عبد الرحمن بن مهدي. خمستهم - يحيى، ووكيع، وعبد الرحمن، وعبيد الله، وابن نمير - عن سفيان، عن علقمة بن مرثد.\n٢- وأخرجه ابن ماجة (٥١٠) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد قالا: حدثنا وكيع. وابن خزيمة (١٣) قال: حدثنا علي بن الحسين الدرهمي، قال: حدثنا معتمر. وفي (١٤) قال: حدثنا أبو عمار، قال: حدثنا وكيع بن الجراح كلاهما - وكيع، ومعتمر - عن سفيان الثوري عن محارب بن دثار.\nكلاهما - علقمة، ومحارب - عن سليمان بن بريدة، فذكره.","vol":"5","page":441},{"text":"٣٦٠٨ - (د) عائشة - ﵂ -: قالت: «قال رسولُ الله - ﷺ- من أحدث في صلاته فلينصرف، فإن كان في صلاة جامعة، فليأخذ بأنْفِه (١) ولينصرفْ» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليأخذ بأنفه): إنما أمره أن يأخذ بأنفه، ليوهم القوم أن به رُعَافًا، وهو نوع من الأدب في ستر العورة، وإخفاء القبيح، والتورية بالأحسن عن الأقبح، ولا يدخل في باب الرياء والكذب، وإنما هو من باب التجمل والحياء، وطلب السلامة من الناس.\n_________\n(١) قال في \" المرقاة \" قال الطيبي: رخص له ذلك لئلا يسول له الشيطان الاستحياء من الناس.\n(٢) رقم (١١١٤) في الصلاة، باب استئذان المحدث الإمام، ورواه الحاكم في \" المستدرك \" ١ / ١٨٤ وصححه ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١١٤) حدثنا إبراهيم بن الحسن المصيصي، ثنا حجاج، ثنا ابن جريج، أخبرني هشام بن عروة عن عروة عن عائشة، فذكره. قال أبو داود: رواه حماد بن سلمة وأبو أسامة عن هشام عن أبيه عن النبي ﵌: «إذا دخل والإمام يخطب» لم يذكر عائشة ﵂.","vol":"5","page":442},{"text":"٣٦٠٩ - (ط) نافع «أن عبد الله بن عمر كان إذا رعف انصرف فتوضأَ، ثم رجع فبَنَى، ولم يتكلم» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٨ في الطهارة، باب ما جاء في الرعاف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/١٢١) عن نافع عن عبد الله بن عمر، فذكره.","vol":"5","page":442},{"text":"٣٦١٠ - (ط) مالك بلغه: «أن عبد الله بن عباس: كان يَرْعُفُ فيخرج فيغسل الدَّمَ، ثم يرجع فيبني على ما قد صلَّى» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ٣٨ في الطهارة، باب ما جاء في الرعاف، لكن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/١٢١) أنه بلغه أن عبد الله بن عباس، فذكره.","vol":"5","page":442},{"text":"٣٦١١ - (ط) يزيد بن عبد الله الليثي: «رأى سعيد بن المسيب رَعَفَ وهو يصلِّي، فأتى حجرة أمِّ سلمة زوجِ النبيِّ -ﷺ-، فأُتِيَ بوَضُوء فتوضأَ ثم رجع، فبنى على ما قد صلَّى» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٨ و٣٩ في الطهارة، باب ما جاء في الرعاف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/١٢٢) عن يزيد بن عبد الله بن قسيط الليثي أنه رأى، فذكره.","vol":"5","page":443},{"text":"٣٦١٢ - (ت) ابن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «إذا أَحدث - يعني الرجل - وقد جلس لآخر صلاته، قبل أن يسلم: فقد جازت صلاته» . أخرجه الترمذي (١) وقال: ليس إسناده بالقوي، وقد اضطربوا في إسناده، وقد أخرج أبو داود هذا المعنى بزيادة تتعلق بالإمام، وهو مذكور في «باب صلاة الجماعة» .\n_________\n(١) رقم (٤٠٨) في الصلاة، باب ما جاء في الرجل يحدث في التشهد، وفي إسناده عبد الرحمن بن زياد ابن أنعم الأفريقي، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٤٠٨) حدثنا أحمد بن محمد بن موسى الملقب مردويه، قال: أخبرنا ابن المبارك أخبرنا عبد الرحمن بن زياد بن أنعم أن عبد الرحمن بن رافع، وبكر بن سوادة أخبراه عن عبد الله بن عمرو، فذكره.\nقال أبو عيسى: هذا حديث إسناده ليس بذاك القوي، وقد اضطربوا في إسناده.\nوقد ذهب بعض أهل العلم إلى هذا.\nوقال أبو عيسى: وعبد الرحمن بن زياد بن أنعم هو الإفريقي، وقد ضعفه بعض أهل الحديث منهم يحيى بن سعيد القطان وأحمد بن حنبل.","vol":"5","page":443},{"text":"<span data-type=\"title\" id=toc-700>الفرع الثاني: في طهارة اللباس</span>\n٣٦١٣ - (د س) معاوية بن أبي سفيان - ﵁ -: «سأل أخته أم حبيبة - زوجَ النبيِّ - ﷺ-: هل كان رسولُ الله - ﷺ- يصلِّي في الثوب الذي يجامعها فيه؟ فقالت: نعم، ما لم يَرَ فيه أذى» أخرجه أبو داود والنسائي (١) . ⦗٤٤٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أذى): الأذى هاهنا: أراد به النجاسة.\n_________\n(١) رواه أبو داود رقم (٣٦٦) في الطهارة، باب الصلاة في الثوب الذي يصيب أهله فيه، والنسائي ١ / ١٥٥ في الطهارة، باب المني يصيب الثوب، وذكره البخاري في ترجمة باب، ١ / ٣٩٤ في الصلاة، باب وجوب الصلاة في الثياب، ومن صلى في الثوب الذي يجامع فيه ما لم ير فيه أذى، وصححه ابن حبان وابن خزيمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٢٥) قال: حدثنا محمد بن سلمة، عن ابن إسحاق. وفي (٦/٤٢٦) قال: حدثنا حجاج وشعيب بن حرب. قالا: حدثنا ليث. وعبد بن حميد (١٥٥٥) قال: حدثنا الحسن بن موسى. قال: حدثنا ليث بن سعد. والدارمي (١٣٨٣) قال: أخبرنا أبو الوليد الطيالسي. قال: حدثنا ليث بن سعد. وأبو داود (٣٦٦) قال: حدثنا عيسى بن حماد المصري. قال: أخبرنا الليث. وابن ماجة (٥٤٠) قال: حدثنا محمد بن رمح. قال: أخبرنا الليث بن سعد. والنسائي (١/١٥٥) . وفي الكبرى (٢٧٩) قال: أخبرنا عيسى بن حماد. قال: حدثنا الليث. وابن خزيمة (٧٧٦) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. قال: أخبرني عمرو وابن لهيعة، والليث بن سعد (ح) وحدثنا محمد بن عبد الله بن عبد الحكم. قال: أخبرنا أبي وشعيب. قالا: أخبرنا الليث بن سعد (ح) وحدثنا يحيى بن حكيم. قال: حدثنا أبو الوليد. قال: حدثنا الليث بن سعد (ح) وحدثنا الفضل بن يعقوب الجزري. قال: حدثنا عبد الأعلى، عن محمد بن إسحاق.\nأربعتهم - محمد بن إسحاق، والليث بن سعد، وعمرو بن الحارث، وابن لهيعة - عن يزيد بن أبي حبيب، عن سويد بن قيس، عن معاوية بن حديج، عن معاوية بن أبي سفيان، فذكره.\n- وأخرجه الدارمي (١٣٨٢) قال: أخبرنا أبو عاصم، عن عبد الحميد بن جعفر، عن يزيد بن أبي حبيب، عن معاوية بن حديج، عن معاوية بن أبي سفيان، فذكره. ليس فيه: سويد بن قيس.","vol":"5","page":443},{"text":"٣٦١٤ - (د ت س) عائشة - ﵂ - قالت: «كان رسولُ الله - ﷺ- لا يصلِّي في شُعُرِنَا - أو لُحُفِنا - شك أحد رواته»، وفي رواية «أن النبيَّ - ﷺ- كان لا يصلي في مَلاحفِنا» .\nأخرجه أبو داود. وأخرج النسائي الرواية الثانية، وفي رواية الترمذي: «كان النبيُّ - ﷺ- لا يصلي في لُحُفِ نسائه» (١) . قال الترمذي: وقد روي عن النبيِّ - ﷺ- في ذلك رخصة.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شُعُرِنا): الشُّعُر: جمع شِعار، وهو الثوب الذي يلي الجسد، وإنما خصه بالذِّكر لأنه أقرب إلى أن تناله النجاسة من الدثار حيث يباشر الجسد.\n_________\n(١) رواه أبو داود رقم (٣٦٨) في الطهارة، باب الصلاة في شعر النساء، والترمذي رقم (٦٠٠) في الصلاة، باب كراهية الصلاة في لحف النساء، والنسائي ٨ / ٢١٧ في الزينة، باب اللحف، وإسناده صحيح، والجمع بين الروايتين أنه ﷺ تارة كان يفعل، وتارة يترك، فهو أمر مباح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٧ و٦٤٥) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي. والترمذي (٦٠٠) قال: حدثنا محمد بن عبد الأعلى. قال: حدثنا خالد بن الحارث. والنسائي (٨/٢١٧) قال: أخبرنا الحسن بن قزعة، عن سفيان بن حبيب ومعتمر بن سليمان.\nأربعتهم - معاذ، وخالد بن الحارث، وسفيان بن حبيب، ومعتمر بن سليمان - عن أشعث بن عبد الملك، عن محمد بن سيرين، عن عبد الله بن شقيق، فذكره.\n- وأخرجه أبو داود (٣٦٨) قال: حدثنا الحسن بن علي. قال: حدثنا سليمان بن حرب. قال: حدثنا حماد، عن هشام، عن ابن سيرين، عن عائشة، فذكرته. ولم يذكر فيه عبد الله بن شقيق.\nقال حماد: وسمعت سعيد بن أبي صدقة. قال: سألت محمدا عنه فلم يحدثني، وقال: سمعته منذ زمان ولا أدري ممن سمعته، ولا أدري أسمعته من ثبت أم لا فسلوا عنه.\n- وأخرجه أحمد (٦/١٠١) قال: حدثنا عفان. قال: حدثنا بشر، يعني ابن مفضل، قال: حدثنا سلمة بن علقمة، عن محمد بن سيرين. قال: نبئت أن عائشة قالت: كان رسول الله - ﷺ - لا يصلي في شعرنا.","vol":"5","page":444},{"text":"٣٦١٥ - (ط) ابن عمر - ﵄ -: «أنه كان يَعْرَقُ في الثوب وهو جُنُب، ثم يصلي فيه» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٥٢ في الطهارة، باب جامع غسل الجنابة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/١٥٦) عن نافع أن عبد الله بن عمر، فذكره.","vol":"5","page":444},{"text":"٣٦١٦ - (د) أبو سعيد الخدري - ﵁ - قال: بينا رسولُ الله - ﷺ- يصلِّي بأصحابه في نَعْليه، إذْ خَلَعهما فوضعهما عن يساره، فلما رأى ذلك أصحابُه أَلقوْا نِعَالَهم، فلما قضى رسولُ الله - ﷺ- صلاتَه، قال: ما حَمَلكم على خَلْعِ نعالكم؟ قالوا: رأيناك خلعت فخلعنا، فقال رسولُ الله - ﷺ-: «إن جبريل أتاني، فأخبرني: أن فيهما قَذَرًا، وقال إذا جاء أحدكم المسجدَ، فلينظر، فإن رأى في نعليه قذرًا، أو أذى، فليمْسحْه، وليُصَلِّ فيهما» . وفي رواية: «خَبثًا» . في الموضعين أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٥٠) في الصلاة، باب الصلاة في النعل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٢٠) قال: حدثنا يزيد. وفي (٣/٩٢) قال: حدثنا أبو كامل. وعبد بن حميد (٨٨٠) قال: حدثنا محمد بن الفضل. والدارمي (١٣٨٥) قال: حدثنا حجاج بن منهال، وأبو النعمان. وأبو داود (٦٥٠) قال: حدثنا موسى بن إسماعيل. وابن خزيمة (١٠١٧) قال: حدثنا محمد بن رافع، قال: حدثنا يزيد (وهو ابن هارون) (ح) وحدثنا محمد بن يحيى، قال: حدثنا أبو الوليد (ح) وحدثنا محمد بن يحيى أيضا، قال: حدثنا أبو النعمان. ستتهم - يزيد، وأبو كامل، ومحمد بن الفضل أبو النعمان، وحجاج بن منهال، وموسى، وأبو الوليد - عن حماد بن سلمة.\n٢- وأخرجه ابن خزيمة (٧٨٦) قال: حدثنا محمد بن عقيل، قال: حدثنا حفص، قال: حدثني إبراهيم، عن الحجاج.\nكلاهما - حماد بن سلمة، والحجاج - عن أبي نعامة السعدي، عن أبي نضرة، فذكره.","vol":"5","page":445},{"text":"٣٦١٧ - () عبد الله بن مسعود - ﵁ - قال: «كان رسولُ الله - ﷺ- يصلي بنعليه وفيهما قذَر، فأخبره جبريل، فحذفهما، وأتم صلاته» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.","vol":"5","page":445},{"text":"٣٦١٨ - (خ م ت س) سعيد بن يزيد (١): قال سألتُ أنس بن مالك «أكان النبيُّ - ﷺ- يصلِّي في نعليه؟ قال: نعم» . أخرجه البخاري ومسلم والترمذي والنسائي (٢) .\n_________\n(١) في المطبوع: سعيد بن زيد، وهو خطأ.\n(٢) رواه البخاري ١ / ٤١٥ في الصلاة، باب الصلاة في النعال، وفي اللباس، باب النعال السبتية، ومسلم رقم (٥٥٥) في المساجد، باب جواز الصلاة في النعلين، والترمذي رقم (٤٠٠) في الصلاة، باب ما جاء في الصلاة في النعال، والنسائي ٢ / ٧٤ في القبلة، باب الصلاة في النعلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصلاة (٢٤) عن آدم عن شعبة. وفي اللباس (٣٧:١) عن سليمان بن حرب عن حماد بن زيد. ومسلم في الصلاة (٦٧:١) عن يحيى بن يحيى عن بشر بن المفضل و(٦٧:٢) عن أبي الربيع الزهراني عن عباد بن العوام. والترمذي فيه (الصلاة ١٧٧) عن علي بن حجر عن إسماعيل بن إبراهيم. وقال حسن صحيح. والنسائي فيه الصلاة (١٩١) عن عمرو بن علي عن يزيد بن زريع وغسان بن مضر. قال النسائي: بصري ثقة. الأشراف (١/٢٢٧) .","vol":"5","page":445},{"text":"٣٦١٩ - (د) شداد بن أوس - ﵁ - أن رسولَ الله - ﷺ- قال: «خالِفوا اليهود، فإنهم لا يصلُّون في خفافهم، ولا نِعالهم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٥٢) في الصلاة، باب الصلاة في النعل، وإسناده حسن، وصححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٥٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا مروان بن معاوية الفزاري عن هلال ابن ميمون الرملي عن يعلى بن شداد بن أوس فذكره.","vol":"5","page":446},{"text":"٣٦٢٠ - (د) عمرو بن شعيب: عن أبيه عن جده قال: «رأيتُ رسولَ الله - ﷺ- يصلي حافيًا، وَمُتَنَعِّلًا (١)» . أخرجه أبو داود (٢) .\n_________\n(١) وفي بعض نسخ أبي داود المطبوعة: ومنتعلًا، وكلاهما صواب.\n(٢) رقم (٦٥٣) في الصلاة، باب الصلاة في النعل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٤) (٦٦٢٧) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد بن أبي عروبة، عن حسين المعلم. قال محمد - يعني غندرا -: أنبأنا به الحسين. وفي (٢/١٧٨) (٦٦٦٠) قال: حدثنا خلف ابن الوليد، قال: حدثنا أبو جعفر، يعني الرازي، عن مطر الوراق. وفي (٢/١٧٩) (٦٦٧٩) قال: حدثنا يحيى، قال: حدثنا حسين. وفي (٢/١٩٠) (٦٧٨٣) قال: حدثنا إسماعيل بن محمد بن جحادة، قال: حدثنا حجاج. وفي (٢/٢٠٦) (٦٩٢٨) قال: حدثنا عبد الواحد الحداد، قال: حدثنا حسين المعلم. (ح) ويزيد، قال: أخبرنا حسين. وفي (٢/٢١٥) (٧٠٢١) قال: حدثنا عبد الوهاب، قال: حدثنا سعيد، عن حسين المعلم. قال: (يعني عبد الوهاب٩: وقد سمعته منه (يعني حسينا) . وأبو داود (٦٥٣) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا علي بن المبارك، عن حسين المعلم. وابن ماجة (٩٣١ و١٠٣٨) قال: حدثنا بشر بن هلال الصواف، قال: حدثنا يزيد بن زريع، عن حسين المعلم. والترمذي (١٨٨٣) . وفي الشمائل (٢٠٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا محمد بن جعفر، عن حسين المعلم. ثلاثتهم - حسين المعلم، ومطر الوراق، وحجاج بن أرطأة - عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"5","page":446},{"text":"٣٦٢١ - (د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا صلى أحدكم فلا يَضَعْ نعليه عن يمينه، ولا عن يساره، فتكون عن يمين غيره، إلا أن يكون عن يساره أحد، وليَضَعْهُما بين رجليه» . وفي رواية: «إذا صلى أحدُكم فخلع نعليه، فلا يؤذِ بهما أحدًا، ليَجعَلْهُما بين رجليه، أو ليُصلِّ فيهما» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٥٤) و(٦٥٥) في الصلاة، باب المصلي إذا خلع نعلين أين يضعهما، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٥٤) قال: حدثنا الحسن بن علي. وابن خزيمة (٦١٠) قال: حدثنا بندار. (ح) وحدثنا يعقوب بن إبراهيم الدورقي.\nثلاثتهم - الحسن بن علي، وبندار، ويعقوب - قالوا: حدثنا عثمان بن عمر. قال: حدثنا صالح بن رستم، أبو عامر، عن عبد الرحمن بن قيس، عن يوسف بن ماهك، فذكره.","vol":"5","page":446},{"text":"٣٦٢٢ - (د س) عبد الله بن السائب - ﵁ -: قال: «رأيتُ رسولَ الله ﷺ يوم الفتح يصلِّي، ووضع نعليه عن يساره» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٦٤٨) في الصلاة في النعل، والنسائي ٢ / ٧٤ في القبلة، باب أين يضع الإمام نعليه إذا صلى بالناس، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٤١٠) وأبو داود (٦٤٨) قال: حدثنا مسدد. وابن ماجة (١٤٣١) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٢/٧٤) وفي الكبرى (٧٦٣) قال: أخبرنا عبيد الله بن سعيد، وشعيب بن يوسف. وابن خزيمة (١٠١٤) قال: حدثنا يعقوب بن إبراهيم الدورقي. وقرأته على بندار. سبعتهم - أحمد، ومسدد، وأبو بكر، وعبيد الله، وشعيب، ويعقوب، وبندار - عن يحيى بن سعيد.\n٢- وأخرجه ابن خزيمة (١٠١٥ و١٦٤٩) قال: حدثنا بندار، قال: حدثنا عثمان بن عمر.\nكلاهما - يحيى، وعثمان - عن ابن جريج، قال: حدثني محمد بن عباد بن جعفر، عن عبد الله بن سفيان، فذكره.\n- في رواية مسدد: عن ابن سفيان، ولم يسمه.\n- وفي رواية عثمان بن عمر: عن أبي سلمة بن سفيان.","vol":"5","page":446},{"text":"<span data-type=\"title\" id=toc-701>الفرع الثالث: في ستر العورة</span>، وفيه خمسة أنواع\n<span data-type=\"title\" id=toc-702>[النوع] الأول: في سترها</span>\n٣٦٢٣ - (د ت) بهز بن حكيم عن أبيه عن جده - وكانت له صحبة - قال: «قلتُ: يا رسولَ الله، عوراتُنا: ما نأتي منها وما نذَرُ؟ قال: احفظ عورتَك إلا من زوجتك، أو ما ملكت يمينك، قلت: يا رسول الله، فالرجل يكون مع الرجل؟ قال: إن استطعت أن لا يراها أحد فافعل، قلت: فالرجل يكون خاليًا؟ قال: الله أحقُّ أن يَستَحْي منه الناسُ (*)» .\nوفي رواية: «قلتُ: يا رسول الله، إذا كان القوم بعضُهم في بعض؟ قال: إن استطعتَ أن لا يراها أحد فلا يَرينَّها، قلت: فإذا كان أحدنا خاليًا؟ قال: الله أحق أن يستحيي منه النَّاس (*)» أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عوراتنا): العورات: جمع عورة، وهو ما يجب على الإنسان ستره ⦗٤٤٨⦘ في الصلاة، وهي من الرجل: ما بين السرة والركبة، ومن المرأة الحرة: جميع جسدها إلا الوجه واليدين إلى الكوعين. وفي أخمصها وجهان. ومن الأمة: مثل الرجل، وما يبدو منها في حال الخدمة، كالرأس، والرقبة، وأطراف الساق والساعد: فليس بعورة. وما يجب ستره من هذه العورات في الصلاة يجب في غير الصلاة، وفي وجوبه عند الخلوة تردد، وكل ما يُسْتَحْيَى منه إذا ظهر: فهو عورة، ولهذا يقال للنساء: عورة، وعورة الإنسان: سوءته. والعورة في الحروب والثغور: خلل يتخوف منه القتل. ومنه قوله تعالى: ﴿إنَّ بُيُوتَنَا عَوْرَةٌ﴾ [الأحزاب: ١٣] أي خلل مُمَكِّنَةٌ من العدو.\n_________\n(١) رواه أبو داود رقم (٤٠١٧) في الحمام، باب ما جاء في التعري، والترمذي رقم (٢٦٧٠) و(٢٧٩٥) في الأدب، باب ما جاء في حفظ العورة، ورواه أيضًا ابن ماجة، وإسناده حسن، وذكره البخاري تعليقًا بصيغة الجزم ١ / ٢٦٦ في الغسل، باب من اغتسل عريانًا وحده في خلوة فالتستر أفضل، قال الحافظ في \" الفتح \": وإسناده إلى بهز صحيح، ولهذا جزم به البخاري، وأما بهز وأبوه فليسا من شرطه، وقال: رواه الحاكم وصححه، وحسنه الترمذي.\n\n(*) قال مُعِدُّ الكتاب للشاملة: لفظ أبي داود \"اللَّهُ أَحَقُّ أَنْ يُسْتَحْيَا مِنْهُ مِنْ النَّاسِ\"، ولفظ الترمذي \"فَاللَّهُ أَحَقُّ أَنْ يُسْتَحْيَا مِنْهُ\"\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٥/٣) قال: حدثنا يحيى بن سعيد وإسماعيل بن إبراهيم. وفي (٥/٤) قالك حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٥/٤) قال: حدثنا يونس، عن حماد بن زيد. وفي (٥/٤) قال: حدثنا إسماعيل بن إبراهيم. وأبو داود (٤٠١٧) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا أبي ح وحدثنا ابن بشار. قال: حدثنا يحيى. وابن ماجة (١٩٢٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون وأبو أسامة. والترمذي (٢٧٦٩) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. وفي (٢٧٩٤) قال: حدثنا أحمد بن منيع، قال: حدثنا معاذ بن معاذ، ويزيد بن هارون، والنسائي في الكبرى (تحفة الأشراف) (٨/١١٣٨٠) عن عمرو بن علي عن يحيى بن سعيد.\nثمانيتهم - يحيى، وإسماعيل، ومعمر، وحماد، ومسلمة، ويزيد، وأبو أسامة، ومعاذ - عن بهز بن حكيم عن أبيه فذكره.","vol":"5","page":447},{"text":"٣٦٢٤ - (م د ت) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «لا ينظر الرجل إلى عورة الرجل، ولا المرأة إلى عورة المرأة، ولا يُفضِي الرجل إلى الرجل في ثوب واحد، ولا المرأة إلى المرأة في ثوب واحد» . وفي رواية مكان «عورة» «عُِرْيَةِ» أخرجه مسلم وأبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُفضي): أفضى الرجل إلى الرجل: إذا ألصق جسده بجسده. ⦗٤٤٩⦘\n(عُرْية): العُرْيَة: التعري من الثياب. يقال: عَرِي الرجل من ثوبه يَعْرَى عُرْيًا، فهو عَارٍ وعُرْيان، وأَعْرَيته أنا، وعَرَّيته فتَعَرَّى، وأصله من العراء وهو الفضاء الذي لا ستر فيه.\n_________\n(١) رواه مسلم رقم (٣٣٨) في الحيض، باب تحريم النظر إلى العورات، وأبو داود رقم (٤٠١٨) في الحمام، باب ما جاء في التعري، والترمذي رقم (٢٧٩٤) في الأدب، باب ما جاء في كراهية مباشرة الرجل الرجل والمرأة المرأة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٦٣) قال: حدثنا محمد بن إسماعيل بن أبي فديك. ومسلم (١/١٨٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب (ح) وحدثنيه هارون بن عبد الله، ومحمد بن رافع، قالا: حدثنا ابن أبي فديك. وأبو داود (٤٠١٨) قال: حدثنا عبد الرحمن بن إبراهيم، قال: حدثنا ابن أبي فديك. وابن ماجة (٦٦١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب. والترمذي (٢٧٩٣) قال: حدثنا عبد الله بن أبي زياد، قال: حدثنا زيد بن حباب. والنسائي في الكبرى (تحفة الأشراف) (٤١١٥) عن هارون بن عبد الله، عن ابن أبي فديك. وابن خزيمة (٧٢) قال: حدثنا محمد بن رافع، قال: حدثنا محمد بن إسماعيل بن أبي فديك.\nكلاهما - ابن أبي فديك، وزيد بن الحباب - عن الضحاك بن عثمان، عن زيد بن أسلم، عن عبد الرحمن بن أبي سعيد، فذكره.","vol":"5","page":448},{"text":"٣٦٢٥ - (ت) عبد الله بن عمر: أن رسول الله - ﷺ- قال: «إيَّاكم والتَّعرِّي، فإنَّ معكم من لا يفارِقُكم إلا عند الغائط، وحين يُفْضِي الرجلُ إلى أهله، فاستحيوهم، وأكْرِموهم» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغائط): الغائط في الأصل: المكان المنخفض. ولما كَثُر قضاء الحاجة في الأماكن المنخفضة سُمِّي باسم مكانه، فقالوا للنَّجْو نفسه: الغائط.\n_________\n(١) رقم (٢٨٠١) في الأدب، باب ما جاء في الاستتار عند الجماع، وفي سنده ليث بن أبي سليم، وهو ضعيف، ولكن يشهد له من جهة المعنى حديث بهز الذي تقدم رقم (٣٦٢٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٨٠٠) قال: حدثنا أحمد بن محمد بن نيزك البغدادي قال: حدثنا الأسود بن عامر قال: حدثنا أومحياة عن ليث عن نافع، فذكره.","vol":"5","page":449},{"text":"٣٦٢٦ - (د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يُفضِيَنَّ رجل إلى رجل، ولا امرأة إلى امرأة، إلا إلى ولد، أو والد» .\nوفي رواية: «إلا ولدًا أو والدًا، قال: وذكر الثالثة فنسيتُها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠١٩) في الحمام، باب ما جاء في التعري، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠١٩) حدثنا إبراهيم بن موسى، أخبرنا ابن علية عن الجريري (ح) وثنا مؤمل بن هشام، قال: ثنا إسماعيل عن الجريري عن أبي نضرة عن رجل من الطفاوة عن أبي هريرة، فذكره.","vol":"5","page":449},{"text":"٣٦٢٧ - (م د) المسور بن مخرمة - ﵁ - قال: «حملت حَجَرًا ثقيلًا، فبينا أنا أمشي سقط عَنِّي ثوبي، فلم أستطع أخذَه، فرآني النبيُّ -ﷺ-، ⦗٤٥٠⦘ فقال لي: خذ عليك ثوبَك، ولا تمشُوا عُراة» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٣٤١) في الحيض، باب الاعتناء بحفظ العورة، وأبو داود رقم (٤٠١٦) في الحمام، باب ما جاء في التعري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/١٨٤) قال: حدثنا سعيد بن يحيى بن سعيد الأموي. وأبو داود (٤٠١٦) قال: حدثنا إسماعيل بن إبراهيم.\nكلاهما - سعيد، وإسماعيل - عن يحيى بن سعيد الأموي، قال: حدثنا عثمان بن حكيم بن عباد بن حنيف الأنصاري، قال: أخبرني أبو أمامة بن سهل بن حنيف، فذكره.","vol":"5","page":449},{"text":"٣٦٢٨ - (خ د ت) عبد الله بن مسعود - ﵁ -: قال: قال رسول الله - ﷺ-: «لا تُباشِر المرأةُ المرأةَ، حتى تَصِفَها لزوجها، كأنه ينظر إليها» (١) . أخرجه أبو داود والترمذي (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": قال القابسي: هذا أصل لمالك في \" سد الذرائع \"، فإن الحكمة في هذا النهي خشية أن يعجب الزوج الوصف المذكور، فيفضي ذلك إلى تطليق الواصفة، أو الافتتان بالموصوفة.\n(٢) رواه أبو داود رقم (٢١٥٠) في النكاح، باب ما يؤمر به من غض البصر، والترمذي رقم (٢٧٩٣) في الأدب، باب ما جاء في كراهية مباشرة الرجل الرجل والمرأة المرأة، وإسناده صحيح، ورواه البخاري ٩ / ٢٩٥ و٢٩٦ في النكاح، باب لا تباشر المرأة المرأة فتنعتها لزوجها. وفي الحديث تحريم نظر الرجل إلى عورة الرجل، والمرأة إلى عورة المرأة، وكذا الرجل إلى عورة المرأة، والمرأة إلى عورة الرجل، ويستثنى الزوجان، فلكل منهما النظر إلى عورة صاحبه، وفي الحديث أيضًا تحريم ملاقاة بشرتي الرجلين بغير حائل إلا عند الضرورة، ويستثنى المصافحة، ويحرم لمس عورة غيره بأي موضع من بدنه كان، قال النووي: ومما تعم به البلوى ويتساهل فيه كثير من الناس الاجتماع في الحمام فيجب على من فيه أن يصون نظره ويده وغيرهما عن عورة غيره، وأن يصون عورته عن بصر غيره، ويجب الإنكار على من فعل ذلك لمن قدر عليه، ولا يسقط الإنكار بظن عدم القبول، إلا إن خاف على نفسه أو غيره فتنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٨٠) (٣٦٠٩) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (١/٣٨٧) (٣٦٦٨) قال: حدثنا ابن نمير، قال: حدثنا الأعمش. وفي (١/٤٣٨) (٤١٧٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن منصور. وفي (١/٤٤٠) (٤١٩٠) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن منصور، والأعمش. وفي (١/٤٤٠) (٤١٩١) و(١/٤٦٢) (٤٤٠٧) و(١/٤٦٤) (٤٤٢٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان. وفي (١/٤٤٣) (٤٢٢٩) قال: حدثنا وكيع، قال: حدثنا الأعمش. وفي (١/٤٦٠) (٤٣٩٥) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن زيد، عن عاصم بن أبي النجود. والبخاري (٧/٤٩) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان، عن منصور. (ح) وحدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، قال: حدثنا الأعمش. وأبو داود (٢١٥٠) قال: حدثنا مسدد، قال: حدثنا أبو عوانة، عن الأعمش. والترمذي (٧٢٩٢) قال: حدثنا هناد، قال: حدثنا أبو معاوية، عن الأعمش. والنسائي في الكبرى (تحفة الأشراف) (٩٢٥٢) عن إسحاق بن إبراهيم، عن عيسى بن يونس، عن الأعمش. وفي (٩٣٠٥) عن إبراهيم بن يوسف البلخي، عن أبي الأحوص، عن منصور (ح) وعن إسحاق بن إبراهيم، عن جرير، عن منصور.\nثلاثتهم - سليمان الأعمش، ومنصور، وعاصم بن أبي النجود - عن شقيق بن سلمة أبي وائل، فذكره.","vol":"5","page":450},{"text":"٣٦٢٩ - (د) عبد الله بن عمرو بن العاص - ﵄ -: أن النبيَّ - ﷺ- قال: «إذا زَوَّج أحدُكم عبدَه، أمتَه أو أجيرَه، فلا ينظرنَّ إلى عورتها» .\nوفي رواية: «إذا زوَّج أحدكم خادمه: عبدَه أو أجيره، فلا ينظرنَّ ⦗٤٥١⦘ إلى ما دون السُّرَّةِ وفوق الرُّكْبة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١١٣) و(٤١١٤) في اللباس، باب قوله ﷿: ﴿وقل للمؤمنات يغضضن من أبصارهن﴾، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٢/٨٧) (٦٧٥٦) قال: حدثنا محمد بن عبد الرحمن الطفاوي وعبد الله بن بكر السهمي. وأبو داود (٤١١٤) قال: حدثنا زهير بن حرب قال: حدثنا وكيع. ثلاثتهم - محمد بن عبد الرحمن، وعبد الله بن بكر، ووكيع - عن سوار أبي حمزة.\n٢- وأخرجه أبو داود (٤١١٣) قال: حدثنا محمد بن عبد الله بن الميمون قال: حدثنا الوليد عن الأوزاعي.\nكلاهما - سوار، والأوزاعي - عن عمرو بن شعيب عن أبيه، فذكره.","vol":"5","page":450},{"text":"٣٦٣٠ - (د) علي بن أبي طالب ﵁: أن رسولَ الله - ﷺ- قال له: «يا عليُّ، لا تُبْرِزْ فَخِذَك، ولا تنظرْ إلى فَخِذ حيٍّ ولا ميت» . أخرجه أبو داود، وفي أخرى قال: «نهاني رسولُ الله - ﷺ- عن كشف الفخِذِ وقال: لا تكشف فَخِذَكَ، ولا تنظر إلى فخذ حيٍّ ولا ميت» (١) .\n_________\n(١) رقم (٣١٤٠) في الجنائز، باب في ستر الميت عند غسله، ورقم (٤٠١٥) في الحمام، باب النهي عن التعري، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٤٠ و٤٠١٥) قال: حدثنا علي بن سهل الرملي، قال: حدثنا حجاج. وابن ماجه (١٤٦٠) قال: حدثنا بشر بن آدم، قال: حدثنا روح بن عبادة. وعبد الله بن أحمد (١/١٤٦) (١٢٤٨) قال: حدثني عبيد الله بن عمر القواريري، قال: حدثني يزيد أبو خالد القرشي.\nثلاثتهم - حجاج، وروح، وأبو خالد -.\nقال حجاج: عن ابن جريج، قال: أخبرت عن حبيب بن أبي ثابت، عن عاصم بن ضمرة، فذكره.\nوقال روح: عن ابن جريج، عن حبيب بن أبي ثابت، عن عاصم بن ضمرة، فذكره.","vol":"5","page":451},{"text":"٣٦٣١ - (د ت) زرعة بن مسلم بن جَرْهَد: عن أبيه عن جده «أنه كان من أهل الصُّفَّة، وأنه قال: جلس عندي رسولُ الله - ﷺ- يومًا، فرأى فخذي مُنكشِفَة فقال: أما علمتَ أن الفخِذَ عورة؟» .\nوفي رواية: «أن رسولَ الله -ﷺ- مرَّ به في المسجد وقد كشف فخذه، فقال له: غَطِّ فخذك فإنها من العورة» . أخرجه الترمذي وأبو داود، إلا أن أبا داود قال: زُرعة بن عبد الرحمن بن جَرْهد عن أبيه قال: كان جرهد (١) .\n_________\n(١) رواه أبو داود رقم (٤٠١٤) في الحمام، باب النهي عن التعري، والترمذي رقم (٢٧٩٩) في الأدب، باب ما جاء أن الفخذ عورة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٨٥٧) والترمذي (٢٧٩٥) قال: حدثنا ابن أبي عمر. كلاهما - الحميدي، وابن أبي عمر - قالا: حدثنا سفيان، قال: حدثنا سالم أبو النضر، عن زرعة بن مسلم بن جرهد الأسلمي، عن جده جرهد، فذكره.\nقال الترمذي: هذا حديث حسن ما أرى إسناده بمتصل. سقط في المطبوع من مسند الحميدي «حدثنا سفيان» .\n٢- وأخرجه أحمد (٣/٤٧٩) قال: حدثنا حسين بن محمد، قال: حدثنا ابن أبي الزناد. وفي (٣/٤٧٩) قال: حدثنا يحيى بن سعيد، عن سفيان.\nكلاهما - ابن أبي الزناد، وسفيان - عن أبي الزناد، عن زرعة بن عبد الرحمن بن جرهد، عن جرهد جده، فذكره.\n- في رواية ابن أبي الزناد: عن جرهد، ونفر من أسلم ذوي رضا.\n٣- وأخرجه أحمد (٣/٤٧٨) قال: حدثنا إسحاق بن عيسى، قال: أخبرني مالك، عن أبي النضر، عن زرعة بن جرهد الأسلمي، عن أبيه، وكان من أصحاب الصفة، فذكره.\n٤- وأخرجه أحمد (٣/٤٧٨) قال: حدثنا عبد الرحمن بن مهدي. والدارمي (٢٦٥٣) قال: أخبرنا الحكم بن المبارك. وأبو داود (٤٠١٤) قال: حدثنا عبد الله بن مسلمة. ثلاثتهم - ابن مهدي، والحكم، وعبد الله بن مسلمة - عن مالك بن أنس، عن أبي النضر، عن زرعة بن عبد الرحمن، عن أبيه فذكره.\n٥- وأخرجه أحمد (٣/٤٧٨) قال: حدثنا أبو عامر، قال: حدثنا زهير، يعني ابن محمد. والترمذي (٢٧٩٧) قال: حدثنا واصل بن عبد الأعلى، قال: حدثنا يحيى بن آدم، عن الحسن بن صالح.\nكلاهما - زهير، والحسن - عن عبد الله بن محمد بن عقيل، عن عبد الله بن جرهد، عن أبيه، فذكره.\n- قال الترمذي: هذا حديث حسن غريب من هذا الوجه.\n٦- وأخرجه أحمد (٣/٤٧٨) . والترمذي (٢٧٩٨) قال: حدثنا الحسن بن علي الخلال. كلاهما - أحمد، والخلال - قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أبي الزناد، قال: أخبرني ابن جرهد، عن أبيه، فذكره.\n- قال الترمذي: هذا حديث حسن.\n٧- وأخرجه الحميدي (٨٥٨) قال: حدثنا سفيان، قال: حدثنا أبو الزناد، قال: حدثني آل جرهد، عن جرهد، فذكره.","vol":"5","page":451},{"text":"٣٦٣٢ - (ت) عبد الله بن عباس - ﵄ -: أن النبيَّ - ﷺ- قال: «الفَخِذُ عورة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٩٨) في الأدب، باب ما جاء أن الفخذ عورة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٢٧٥) (٢٤٩٣) قال: حدثنا محمد بن سابق، والترمذي (٢٧٩٦) قال: حدثنا واصل بن عبد الأعلى الكوفي، قال: حدثنا يحيى بن آدم.\nكلاهما - محمد بن سابق، ويحيى بن آدم - عن إسرائيل عن أبي يحيى القتات عن مجاهد، فذكره.","vol":"5","page":451},{"text":"<span data-type=\"title\" id=toc-703>[النوع] الثاني: في الثوب الواحد، وهيئة اللبس</span>\n٣٦٣٣ - (خ م د س) أبو هريرة - ﵁ -: قال: قال رسولُ الله - ﷺ-: «لا يُصَلِّ أحدُكم في الثوب الواحد ليس على عاتقه منه شيء» . أخرجه البخاري، وأخرجه مسلم، وقال: «على عاتِقَيه» . وأخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه البخاري ١ / ٣٩٨ في الصلاة، باب إذا صلى في الثوب الواحد فليجعل على عاتقيه، ومسلم رقم (٥١٦) في الصلاة، باب الصلاة في ثوب واحد، وأبو داود رقم (٦٢٦) في الصلاة، باب جماع أثواب ما يصلى فيه، والنسائي ٢ / ٧١ في القبلة، باب صلاة الرجل في الثوب الواحد ليس على عاتقه منه شيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٦٤) قال: حدثنا سفيان. وأحمد (٢/٢٤٣) قال: حدثنا سفيان. وفي (٢/٤٦٤) قال: حدثنا عبد الرحمن، عن سفيان. والدارمي (١٣٧٨) قال: أخبرنا عبيد الله بن موسى، ومحمد بن يوسف، عن سفيان. والبخاري (١/١٠٠) قال: حدثنا أبو عاصم، عن مالك. ومسلم (٢/٦١) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد، وزهير بن حرب، جميعا عن ابن عيينة. قال زهير: حدثنا سفيان. وأبو داود (٦٢٦) قال: حدثنا مسدد. قال: حدثنا سفيان. والنسائي (٢/٧١) وفي الكبرى (٧٥٦) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان. وابن خزيمة (٧٦٥) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن. قالا: حدثنا سفيان. (ح) وحدثنا علي بن حجر. قال: حدثنا ابن أبي الزناد. (ح) وحدثنا سلم بن جنادة. قال: حدثنا وكيع، عن سفيان.\nأربعتهم - سفيان بن عيينة، وسفيان الثوري، ومالك، وابن أبي الزناد - عن أبي الزناد، عن الأعرج، فذكره.","vol":"5","page":452},{"text":"٣٦٣٤ - (خ د) أبو هريرة - ﵁ -: قال: أشهدُ أني سمعتُ رسولَ الله - ﷺ- يقول: «من صلى في ثوب فلْيُخَالفْ بين طَرَفيه» . هذه رواية البخاري.\nوفي رواية أبي داود قال: قال رسولُ الله - ﷺ-: «إذا صلى أحدكم في ثوب فليُخالف بطرفيه على عاتقيه» . أخرج الحميدي هذا الحديث في أفراد البخاري، وأخرج الأول في المتفق، ومعناهما واحد، وهذا على خلاف عادته، وقد اقتدينا به، وذكرنا [هـ] كذلك (١) .\n_________\n(١) رواه البخاري ١ / ٣٩٨ في الصلاة، باب إذا صلى في الثوب الواحد، وأبو داود رقم (٦٢٧) في الصلاة، باب جماع أثواب ما يصلى فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال أحمد: حدثنا إسماعيل. قال: حدثنا هشام الدستوائي. وفي (٢/٥٢٠) قال: حدثنا سعيد بن عامر، عن هشام. والبخاري (١/١٠١) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. وأبو داود (٦٢٧) قال: حدثنا مسدد. قال: حدثنا يحيى. (ح) وحدثنا مسدد. قال: حدثنا إسماعيل. كلاهما - يحيى وإسماعيل - عن هشام بن أبي عبد الله.\nثلاثتهم - هشام، ومعمر، وشيبان - عن يحيى بن أبي كثير، عن عكرمة، فذكره.","vol":"5","page":452},{"text":"٣٦٣٥ - (خ م ط د س) أبو هريرة - ﵁ -: «أن سائلًا ⦗٤٥٣⦘ سأل رسولَ الله - ﷺ- عن الصلاة في ثوب واحد؟ فقال: أوَلِكُلِّكم ثوبان؟» أخرجه الجماعة إلا الترمذي، وفي رواية للبخاري ومسلم قال: «نادى رجل رسولَ الله - ﷺ-: أيصلي أحدُنا في ثوب واحد؟ فقال: أفكلُّكم يجدُ ثوبين؟» زاد في رواية: «قال: ثم سأل رجل عمرَ، فقال: إذا وسَّع الله فوسِّعوا: جمع رجل عليه ثيابه،: صلَّى رجل في إزار ورِداء، في إزار وقميص، في إزار وقِباء، في سراويل ورداء، في سراويل وقميص، في سراويل وقِباء، في تُبَّان (١) وقباء، في تُبَّان وقميص - قال: وأحسبه قال: في تُبَّان ورِداء» وفي رواية للموطأ عن ابن المسيب قال: «سُئل أبو هريرة: هل يصلِّي الرجل في ثوب واحد؟ قال: نعم. فقيل له: هل تفعل ذلك أنت؟ فقال: نعم، إني لأُصلِّي في ثوب واحد، وإن ثيابي لَعلَى المِشْجَب» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِشْجَب): خشبات كانت تعد لتوضع الثياب عليها إذا خلعت.\n_________\n(١) التبان: سراويل قصيرة فوق الركبة.\n(٢) رواه البخاري ١ / ٣٩٧ و٣٩٨ في الصلاة، باب الصلاة في الثوب الواحد ملتحفًا به، وباب الصلاة في القميص والسراويل والتبان، ومسلم رقم (٥١٥) في الصلاة، باب الصلاة في ثوب واحد، والموطأ ١ / ١٤٠ في صلاة الجماعة، باب الرخصة في الصلاة في الثوب الواحد، وأبو داود رقم (٦٢٥) في الصلاة، باب جماع أثواب ما يصلى فيه، والنسائي ٢ / ٦٩ و٧٠ في القبلة، باب الصلاة في الثوب الواحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ (١٠٦) . والحميدي (٩٣٧) قال: حدثنا سفيان. وأحمد (٢/٢٣٨) قال: حدثنا سفيان. والبخاري (١/١٠٠) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٢/٦١) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وأبو داود (٦٢٥) قال: حدثنا القعنبي، عن مالك. وابن ماجه (١٠٤٧) قال: حدثنا أبو بكر بن أبي شيبة، وهشام بن عمار. قالا: حدثنا سفيان بن عيينة. والنسائي (٢/٦٩)، وفي الكبرى (٧٥٠) قال: أخبرنا قتيبة بن سعيد، عن مالك. وابن خزيمة (٧٥٨) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن. قالا: حدثنا سفيان.\nكلاهما - مالك، وسفيان بن عيينة - عن الزهري، عن سعيد بن المسيب، فذكره.\n- أخرجه مسلم (٢/٦١) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني عبد الملك بن شعيب بن الليث. قال: وحدثني أبي، عن جدي. قال: حدثني عقيل بن خالد.\nكلاهما - يونس، وعقيل - عن ابن شهاب، عن سعيد بن المسيب وأبي سلمة، عن أبي هريرة، فذكراه. وزادا فيه (أبا سلمة) .\n- وأخرجه أحمد (٢/٢٦٥) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر وابن جريج، عن الزهري. وفي (٢/٢٨٥) قال: حدثنا محمد بن بكر. قال: حدثنا ابن جريج. قال: أخبرني ابن شهاب. وفي (٢/٣٤٥) قال: حدثنا عفان. قال: حدثنا سليمان بن كثير. قال: حدثنا ابن شهاب. وفي (٢/٥٠١) قال: حدثنا يزيد. قال: أخبرنا محمد بن عمرو.\nكلاهما - ابن شهاب الزهري، ومحمد بن عمرو - عن أبي سلمة، عن أبي هريرة، فذكره. ليس فيه سعيد بن المسيب.","vol":"5","page":452},{"text":"٣٦٣٦ - (خ م ط د) جابر بن عبد الله - ﵄ -: قال محمد بن المنكدر: «رأيتُ جابرًا يصلي في ثوب واحد وقال: رأيت رسول الله - ﷺ- يصلي في ثوب» . وفي رواية قال: «دخلت على جابر بن عبد الله وهو يصلي في ثوب، مُلْتَحِفًا به، ورداؤه موضوع، فلما انصرف، قلنا: يا أبا عبد الله، تصلي ورداؤك موضوع؟ قال: نعم أحببتُ أن يراني الجُهال مثلُكم، رأيتُ النبيَّ - ﷺ- يصلي كذلك» .\nوفي أخرى قال: «صلى بنا جابر في إزار قد عَقَده من قِبَلِ قَفَاه، وثيابُه موضوعة على المِشْجَبِ، فقال له قائل: تصلي في إزار واحد؟ فقال: إنما صنعت ذلك ليراني أحْمقٌ مثلك، وأيُّنا كان له ثوبان على عهد رسول الله -ﷺ-؟» .\nوفي أخرى قال سعيد بن الحارث المعلَّى: «سألت جابر بن عبد الله عن الصلاة في الثوب الواحد؟ فقال: خرجت مع النبيِّ - ﷺ- في بعض أسفاره، فجئت مَرَّة لبعض أمري، فوجدته يصلي، وعليَّ ثوب واحد، فاشتَمَلْتُه، وصلَّيتُ إلى جانبه، فلما انصرف، قال: ما السُّرى يا جابر؟ فأخبرته بحاجتي، فلما فرغتُ، قال: ما هذا الاشتمال الذي رأيتُ؟ قلت: كان ثوب واحد. قال: فإن كان واسعًا فالتَحِف به، وإن كان ضيِّقًا فاتَّزِرْ به» . هذه رواية البخاري.\nوفي رواية مسلم قال محمد بن المنكدر عن جابر: «كنت مع النبيِّ - ﷺ- في سفر، فانتهينا إلى مَشْرَعة، فقال: ألا تُشْرِع يا جابر؟ قلت: بلى. قال فنزل رسولُ الله - ﷺ-، وأَشْرَعْتُ ⦗٤٥٥⦘ قال: ثم ذهب لحاجته، ووضعت له وَضُوءًا، قال: فجاء فتوضَّأ، ثم قام فصلَّى في ثوب واحد، خَالَفَ بين طَرَفيه، فقمت خلفه، فأخذ بأُذني، فجعلني عن يمينه» . وفي رواية أبي الزبير عنه قال: «رأيت النبيَّ - ﷺ- يصلِّي في ثوب واحد مُتَوَشِّحًا به» .\nوفي أخرى: «أنه رأى جابر بن عبد الله يصلِّي في ثوب واحد، متوشِّحًا به، وعنده ثيابه، وقال جابر: إنه رأى النبي - ﷺ- يصنع ذلك» .\nوفي رواية الموطأ قال مالك: «بلغه: أن جابر بن عبد الله كان يصلي في الثوب الواحد» . وفي أخرى بلغه عن جابر أن رسولَ الله - ﷺ- قال: «من لم يجد ثوبين فلْيُصَلِّ في ثوب واحد، ملتحفًا به، فإن كان الثوب قصيرًا فلْيَتَّزِرْ به» .\nوفي رواية أبي داود عن عباد [ة] بن الوليد [بن] عبادة بن الصامت قال: أتينا جابرَ بن عبد الله، فقال: سِرتُ مع النبي -ﷺ- في غزوة، فقام يصلِّي، وكانت عليَّ بُرْدَة ذهبتُ أُخالِف بين طرفيها، فلم تبلُغ لي، وكانت لها ذَباذِبُ فنكّستُها، ثم خالفتُ بين طرفيها، ثم تواقَصْتُ عليها لا تسْقُطُ، ثم جئت حتى قمت عن يسار النبي - ﷺ-، فأخذ بيدي فأدارني حتى أقامني عن يمينه، فجاء ابنُ صخْر حتى قام عن يساره، فأخذنا بيديه جميعًا حتى أقامنا خلْفه، قال: وجعل النبيُّ - ﷺ- يرْمُقُني وأنا لا أشعر، ثم فطَنتُ به، فأشار إليَّ: أن اتَّزِرْ بها، فلما فرغ النبيُّ - ﷺ- قال: يا جابرُ، قلتُ: لبَّيْكَ يا رسولَ الله، قال: «إذا كان واسِعًا فخَالِفْ بين طَرَفَيْه، وإذا كان ضيِّقًا فاشْدُدهُ على حَقْوِكَ» . ⦗٤٥٦⦘\nهذا الذي أخرجه أبو داود طرف من حديث طويل قد أخرجه مسلم بطوله وهو مذكور في «كتاب النُّبُوَّة» من حرف النون. وله في أخرى عن عبد الرحمن بن أبي بكر قال: «أمَّنا جابرُ في قميص ليس عليه رداء، فلما انصرف قال: إني رأيتُ رسولَ الله -ﷺ- يصلِّي في قميص» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السُّرى): السير في الليل، والمراد: ما أوجب مجيئك في هذا الوقت.\n(التحف بالثوب): إذا تغطى به كاللحاف يشمل الإنسان.\n(وأشرعت): شرعت الدواب في الماء تشرع شَرْعًا وشُروعًا: دخلت، وشَرَّعْتُها أنا تشريعًا، وأشرعتها مُعَدَّى بالهمزة، هكذا جاء في الحديث بالهمزة.\n(مُتَوَشحًا): التوشح بالثوب: أن يُجعل موضع الوشاح، والوشاح: شيء ينسج عريضًا من أدم، ويُرَصَّع بالجواهر، وتشده المرأة بين عاتقيها وكَشحَيْها. ⦗٤٥٧⦘\n(ذَبَاذِب) الثوب: أهدابه، وسميت ذباذب لتذبذبها، أي تحركها وترددها.\n(تَوَاقَصْتُ) عليها، أي: ثنيت عنقي لأُمسك به الثوب، كأنه يحكي خِلْقة الأوقَص من الناس، وهو القصير العنق.\n(حَقْوُك): الحَقْو: الخصر، ومشد الإزار نفسه.\n_________\n(١) رواه البخاري ١ / ٤٠٣ في الصلاة، باب الصلاة بغير رداء، وباب عقد الإزار على القفا في الصلاة، ومسلم رقم (٧٦٦) في صلاة المسافرين، باب الدعاء في صلاة الليل، ورقم (٥١٨) في الصلاة، باب الصلاة في ثوب واحد وصفة لبسه، والموطأ ١ / ١٤١ في صلاة الجماعة، باب الرخصة في الصلاة في الثوب الواحد، وأبو داود رقم (٦٣٣) و(٦٣٤) في الصلاة، باب في الرجل يصلي في قميص واحد، وباب إذا كان الثوب ضيقًا يتزر به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٩٣) قال: حدثنا يحيى بن آدم. وفي (٣/٢٩٤) قال: حدثنا عبد الرزاق. (ح) وأبو نعيم. وفي (٣/٣٠٠) قال: حدثنا وكيع، وعبد الرحمن. ومسلم (٢/٦٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وفي (٢/٦٢) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الرحمن. ستتهم - يحيى، وعبد الرزاق، وأبو نعيم، ووكيع، وعبد الرحمن، وعبد الله بن نمير - عن سفيان.\n٢- وأخرجه أحمد (٣/٣١٢) قال: حدثنا هاشم. وفي (٣/٣٨٦) قال: حدثنا حسن. كلاهما - هاشم، وحشن - قالا: حدثنا زهير.\n٣- وأخرجه أحمد (٣/٣٥٦ قال: حدثنا يونس، وعفان. وفي (٣/٣٩١) قال: حدثنا عفان، قال: حدثنا سليم بن حيان. ثلاثتهم - يونس، وعفان، وسليم - قالوا: حدثنا حماد.\n٤- وأخرجه أحمد (٣/٣٥٧) قال: حدثنا يحيى بن إسحاق، قال: حدثنا ابن لهيعة.\n٥- وأخرجه أحمد (٣/٣٧٩) قال: حدثنا يزيد، قال: حدثنا حجاج.\n٦- وأخرجه عبد بن حميد (١٠٥١) قال: حدثنا أبو نعيم، قال: حدثنا العمري.\n٧- وأخرجه مسلم (٢/٦٢) قال: حدثني حرملة بن يحيى، قال: حدثنا ابن وهب، قال: أخبرني عمرو.\n٨- وأخرجه ابن خزيمة (٧٦٢) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، وأسامة بن زيد الليثي.\nثمانيتهم - سفيان، وزهير، وحماد، وابن لهيعة، وحجاج، والعمري، وعمرو، وأسامة - عن أبي الزبير، فذكره.","vol":"5","page":454},{"text":"٣٦٣٧ - (خ م ط ت د س) عمر بن أبي سلمة (١) - ﵁ - «أن النبيَّ - ﷺ- صلَّى في ثوب واحد، وقد خالف بين طرفيه» . وفي رواية: «أنه رأى النبيَّ -ﷺ- يصلِّي في ثوب واحد في بيتِ أُمِّ سَلَمَةَ، [قد أَلقى طرفَيه على عاتِقَيْه» . وفي أخرى قال: «رأيتُ رسولَ الله - ﷺ- يصلِّي في ثوب واحد مُشْتَمِلًا به في بيت أُمِّ سَلَمَةَ،] واضعًا طرفيه على عاتقيه» وفي أخرى: «متَوَشِّحًا» وفي أخرى: «مُلتَحِفًا - وزاد قال - على منكبيه» . أخرجه البخاري ومسلم. وأخرج الموطأ والترمذي الرواية الثانية، والنسائي الأولى، وأبو داود الآخرة (٢) .\n_________\n(١) في الأصل: عمرو بن أبي سلمة، والتصحيح من الصحيحين والموطأ وأصحاب السنن.\n(٢) رواه البخاري ١ / ٣٩٦ في الصلاة، باب الصلاة في الثوب الواحد ملتحفًا به، ومسلم رقم (٥١٧) في الصلاة، باب الصلاة في ثوب واحد، والموطأ ١ / ١٤٠ في صلاة الجماعة، باب الرخصة في الصلاة في الثوب الواحد، وأبو داود رقم (٦٢٨) في الصلاة، باب جماع أثواب ما يصلى فيه، والترمذي رقم (٣٣٩) في الصلاة، باب ما جاء في الصلاة في الثوب الواحد، والنسائي ٢ / ٧٠ في القبلة، باب الصلاة في الثوب الواحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ ص (١٠٦)، وأحمد (٤/٢٦) قال: حدثنا يحيى بن سعيد ووكيع. وفيه أيضا قال: حدثنا سفيان. والبخاري (١/١٠٠) قال: حدثنا عبيد الله بن موسى. (ح) وحدثنا محمد بن المثنى، قال: حدثنا يحيى. (ح) وحدثنا عبيد بن إسماعيل، قال: حدثنا أبو أسامة. ومسلم (٢/ ٦١ و٦٢) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة (ح) وحدثناه أبو بكر بن أبي شيبة وإسحاق بن إبراهيم عن وكيع (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا حماد بن زيد. وابن ماجة (١٠٤٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والترمذي (٣٣٩) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٢/٧٠) وفي الكبرى (٧٥١) قال: أخبرنا قتيبة، عن مالك. وابن خزيمة (٧٦١) قال: حدثنا أحمد بن عبده، قال: أخبرنا حماد، يعني ابن زيد. ح وحدثنا بندار ويحيى بن حكيم، قالا: حدثنا يحيى بن سعيد ح وحدثنا أبو كريب، قال: حدثنا أبو أسامة ح وحدثنا سلم بن جنادة، قال: حدثنا وكيع. ح وحدثنا يحيى بن حكيم، قال: حدثنا الحسن بن حبيب، يعني ابن ندبة. وفي (٧٧٠) قال: حدثنا عبد الجبار بن العلاء العطار، قال: حدثنا سفيان. وفي (٧٧١) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة.\nتسعتهم - مالك، ويحيى بن سعيد، ووكيع، وسفيان، وعبيد الله بن موسى، وأبو أسامة، وحماد بن زيد، والليث، والحسن - عن هشام بن عروة، عن أبيه، فذكره.","vol":"5","page":457},{"text":"٣٦٣٨ - (د) طلق بن علي - ﵁ - قال: «قَدِمْنا على نَبيِّ الله ⦗٤٥٨⦘ ﷺ-، فجاء رجل، فقال: يا نَبيَّ الله، ما ترى في الصلاة في الثوب الواحد؟ قال: فأطلق - ﷺ- إزاره (١)، طارَق به رداءه، فاشتمل بهما، ثم قام فصلَّى بنا نبيُّ الله - ﷺ- فلما أن قضى الصلاة، قال: أوَكُلُّكم يجد ثَوْبَيْنِ؟» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَارَقْت) الثوب على الثوب: إذا أطبقته عليه، ومنه طارقت النعل: إذا جعلته من جلود عدة، واحدًا فوق واحد.\n_________\n(١) أي: حله.\n(٢) رقم (٦٢٩) في الصلاة، باب جماع أثواب ما يصلى فيه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٢) قال: حدثنا عبد الصمد، قال: حدثنا ملازم، قال: حدثنا عبد الله بن بدر. وفي (٤/٢٢) قال: حدثنا يونس، قال: حدثنا أبان، عن يحيى بن أبي كثير، عن عيسى بن خثيم. وأخرجه أحمد أيضا. قال: حدثنا يزيد، قال: أخبرنا أيوب بن عتبة. وقال أحمد أيضا: حدثنا أبو النضر، قال: حدثنا أيوب. وقال أيضا: حدثنا حسن بن موسى، قال: حدثنا شيبان، عن يحيى بن أبي كثير. وأبو داود (٦٢٩) قال: حدثنا مسدد، قال: حدثنا ملازم بن عمرو الحنفي، قال: حدثنا عبد الله بن بدر.\nأربعتهم - عبد الله بن بدر، وعيسى، وأيوب بن عتبة، ويحيى بن أبي كثير - عن قيس بن طلق، فذكره.","vol":"5","page":457},{"text":"٣٦٣٩ - (س ت) أنس بن مالك - ﵁ - قال: آخرُ صلاة: صلاَّها النبيُّ - ﷺ- مع القوم: «صلَّى في ثوب واحد متوشِّحًا به، خلف أبي بكر» . أخرجه النسائي وفي رواية الترمذي: «صلَّى في مرضه خلفَ أبي بكر، قاعدًا في ثوب مُتَوشِّحًا به» (١) .\n_________\n(١) رواه النسائي ٢ / ٧٩ في الإمامة، باب صلاة الإمام خلف رجل من رعيته، والترمذي رقم (٣٦٣) في الصلاة، باب إذا صلى الإمام قاعدًا فصلوا قعودًا، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/١٥٩) قال: حدثنا سليمان. والنسائي (٢/٧٩) وفي الكبرى (٧٧١) قال: أخبرنا علي بن حجر كلاهما - سليمان، وعلي - قالا: حدثنا إسماعيل وهو ابن جعفر.\n٢- وأخرجه أحمد (٣/٢١٦) قال: حدثنا عبد الله بن الوليد قال: حدثنا سفيان.\n٣- وأخرجه أحمد (٣/٢٣٣) قال: حدثنا عبد الوهاب، وزاد - وهو قاعد -.\n٤- وأخرجه أحمد (٣/٢٤٣) قال: حدثنا علي بن عاصم.\nأربعتهم - ابن جعفر، وسفيان، وعبد الوهاب، وعلي - عن حميد، فذكره.","vol":"5","page":458},{"text":"٣٦٤٠ - (د) بريدة - ﵁ -: قال: «نهى رسولُ الله - ﷺ- أن يُصَلَّى في لحاف لا يُتَوَشَّحُ به، والآخر: أن يُصلِّى في سراويل ليس عليه رداء» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٣٦) في الصلاة، باب إذا كان الثوب ضيقًا يتزر به، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٣٦) حدثنا محمد بن يحيى (بن فارس) الذهلي ثنا سعيد بن محمد ثنا أبو تميلة (يحيى بن واضح) ثنا أبو المنيب عبيد الله العتكي عن عبد الله بن بريدة عن أبيه فذكره.","vol":"5","page":458},{"text":"٣٦٤١ - (د س) سلمة بن الأكوع - ﵁ -: قال: «قلتُ لرسول الله - ﷺ-: إني رجل أصَّيَّد، فأُصلِّي في القميص الواحد؟ قال: نعم وازْرُرْهُ عليك، ولو بشَوْكة» أخرجه أبو داود.\nوعند النسائي قال: قلت: يا رسول الله، إني لأكونُ في الصفِّ وليس عليَّ إلا القميص، أفأصلِّي فيه قال: «زُرَّه عليك ولو بشوْكة» (١) .\nوفي نسخه أخرى: «إني أكون في الصَّيْف» . والأول: هو السماع. وفي كتاب أبي داود حاشية قال: كان بخط المقدسي: «أصِيد» وليس بمعروف. قال: وهو الذي في رقبته علَّة، لا يمكنه الالتفات معها، قال: وقد روي في بعض ألفاظ هذا الحديث ما يدل على أنه أصْيَد.\n_________\n(١) رواه أبو داود رقم (٦٣٢) في الصلاة، باب في الرجل يصلي في قميص واحد، والنسائي ٢ / ٧٠ في القبلة، باب الصلاة في قميص واحد، ورواه أيضًا أحمد والشافعي وابن خزيمة والطحاوي وابن حبان والحاكم، وإسناده حسن، حسنه النووي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٤٩) قال: حدثنا حماد بن خالد. وفيه (٤/٤٩) قال: حدثنا هاشم بن القاسم. وفي (٤/٥٤) قال: حدثنا إسحاق بن عيسى، ويونس. والنسائي (٢/٧٠) . وفي الكبرى (٧٥٢) قال: أخبرنا قتيبة بن سعيد. خمستهم - حماد بن خالد، وهاشم، وإسحاق، ويونس، وقتيبة - عن عطاف ابن خالد المخزومي.\n٢- وأخرجه أبو داود (٦٣٢) قال: حدثنا القعنبي. وابن خزيمة (٧٧٧) قال: حدثنا نصر بن علي. وفي (٧٧٨) قال: حدثنا أحمد بن عبدة الضبي. ثلاثتهم - القعنبي، ونصر، وأحمد - قال نصر: أخبرنا. وقال الآخران: حدثنا عبد العزيز بن محمد الدراوردي.\nكلاهما - عطاف، وعبد العزيز - عن موسى بن إبراهيم، فذكره.","vol":"5","page":459},{"text":"٣٦٤٢ - (د) عبد الله بن عمر - ﵄ -: قال: قال رسولُ الله - ﷺ-- أو قال: قال عمر: «إذا كان لأحدكم ثوبان فليُصَلِّ فيهما، فإن لم يكن إلا ثوب فلْيَتَّزِرْ، ولا يشتَمِلْ اشْتَمال اليهود» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اشتمال اليهود): الاشتمال بالثوب: هو أن يغطي به جسده. واشتمال ⦗٤٦٠⦘ اليهود، قال الخطابي: هو أن يجلل بدنه بالثوب ويُسبِلَه من غير أن يُسْبِلَ طرفه.\n_________\n(١) رقم (٦٣٥) في الصلاة، باب إذا كان الثوب ضيقًا يتزر به، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٤٨) (٦٣٥٦) قال: حدثنا عبد الرزاق، وابن بكر، قالا: حدثنا ابن جريج. وأبو داود (٦٣٥) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب.\nكلاهما - ابن جريج، وأيوب - عن نافع، فذكره.\n- ولفظ رواية ابن جريج: «لا يشتمل أحدكم في الصلاة اشتمال اليهود، ليتوشح، من كان له ثوبان فليأتزر وليرتد، ومن لم يكن له ثوبان فليأتزر، ثم ليصل» .\n- وأخرجه أحمد (١/١٦) (٩٦) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني عنه نافع مولاه، قال: كان عبد الله بن عمر يقول: إذا لم يكن للرجل إلا ثوب واحد فليأتزر به، ثم ليصل، فإني سمعت عمر بن الخطاب يقول ذلك، ويقول: لا تلتحفوا بالثوب إذا كان وحده كما تفعل اليهود. قال نافع: ولو قلت لك إنه أسند ذلك إلى رسول الله - ﷺ - لرجوت أن لا أكون كذلك.\n- وأخرجه ابن خزيمة (٧٦٦) قال: حدثنا محمد بن عبد الله بن بزيع، قال: حدثنا أبو بحر، عبد الرحمن بن عثمان البكراوي. وفي (٧٦٩) قال: حدثنا محمد بن أبي صفوان الثقفي، قال: حدثنا سعيد بن عامر (ح) وحدثنا الحسن بن محمد الزعفراني، قال: حدثنا عبد الوهاب بن عطاء.\nثلاثتهم - أبو بحر البكراوي، وسعيد بن عامر، وعبد الوهاب بن عطاء - عن سعيد بن أبي عروبة، قال: حدثنا أيوب عن نافع، عن ابن عمر، قال: قال رسول الله - ﷺ -: «إذا صلى أحدكم في ثوب واحد فليشده على حقوه، ولا تشتملوا كاشتمال اليهود» .","vol":"5","page":459},{"text":"٣٦٤٣ - (د ت) أبو هريرة - ﵁ -: قال: «نهى رسولُ الله - ﷺ- عن السِّدْلِ في الصلاة» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٦٤٣) في الصلاة، باب ما جاء في السدل في الصلاة، والترمذي رقم (٣٧٨) في الصلاة، باب ما جاء في كراهية السدل في الصلاة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٥) قال: حدثنا يزيد وأبو كامل. قالا: حدثنا حماد بن سلمة، عن عسل بن سفيان. وفي (٢/١٤٣) قال: حدثنا أبو سعيد. قال: حدثنا وهيب وحماد، عن عسل. وفي (٢/٣٤٥) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. قال: أنبأنا عسل بن سفيان التميمي. وفي (٢/٣٤٨) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد، يعني ابن أبي عروبة، عن عسل. والدارمي (١٣٨٦) قال: حدثنا سعيد بن عامر، عن سعيد بن أبي عروبة، عن عسل. والترمذي (٣٧٨) قال: حدثنا سعيد بن عامر، عن سعيد بن أبي عروبة، عن عسل. والترمذي (٣٧٨) قال: حدثنا هناد. قال: حدثنا قبيصة، عن حماد بن سلمة، عن عسل بن سفيان. وابن خزيمة (٧٧٢ و٩١٨) قال: حدثنا محمد بن عيسى. قال: حدثنا عبد الله، يعني ابن المبارك، عن الحسن بن ذكوان، عن سليمان الأحول.\nكلاهما - عسل بن سفيان، وسليمان الأحول - عن عطاء، فذكره.\n- أخرجه أبو داود (٦٤٣) قال: حدثنا محمد بن العلاء وإبراهيم بن موسى، عن ابن المبارك، عن الحسن بن ذكوان، عن سليمان الأحول، عن عطاء. قال إبراهيم: عن أبي هريرة، فذكره.\n- وأخرجه ابن ماجة (٩٦٦) قال: حدثنا أبو سعيد، سفيان بن زياد المؤدب. قال: حدثنا محمد بن راشد، عن الحسن بن ذكوان، عن عطاء عن أبي هريرة، فذكره. ليس فيه «سليمان الأحول» .\n- رواية عسل بن سفيان مختصرة على: «أن النبي، - ﷺ -، نهى عن السدل في الصلاة» .","vol":"5","page":460},{"text":"٣٦٤٤ - (ط) مالك بن أنس - ﵀ - «أن محمد بن عمرو بن حزم كان يصلِّي في القميص الواحد» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٤١ في صلاة الجماعة، باب الرخصة في الصلاة في الثوب الواحد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤١١) عن ربيعة بن عبد الرحمن أن محمد بن عمرو بن حزم، فذكره.","vol":"5","page":460},{"text":"٣٦٤٥ - (خ م س د) سهل بن سعد - ﵁ - قال: «كان رجال يصلون مع النبيِّ - ﷺ- عاقدي أُزُرِهم على أعناقهم كهيئة الصِّبيان، ويقال للنساء: لا ترْفَعْن رؤوسَكن حتى يستوي الرجال جلوسًا» أخرجه البخاري ومسلم والنسائي، وعند أبي داود نحوه، وفيه: من ضيق الأُزُر. وفيه: فقال قائل: «يا معشر النساء، لا ترفعْنَ رؤوسكنَّ ... وذكره» (١) .\n_________\n(١) رواه البخاري ١ / ٣٩٥ في الصلاة، باب عقد الإزار على القفا، وباب إذا كان الثوب ضيقًا، وفي صفة الصلاة، باب عقد الثياب وشدها، وفي العمل في الصلاة، باب إذا قيل للمصلي: تقدم أو انتظر فلا بأس، ومسلم رقم (٤٤١) في الصلاة، باب خروج النساء المصليات وراء الرجال، وأبو داود رقم (٦٣٠) في الصلاة، باب الرجل يعقد الثوب في قفاه ثم يصلي، والنسائي ٢ / ٧٠ في القبلة، باب الصلاة في الإزار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.\n١- أخرجه أحمد (٣/٤٣٣) قال: حدثنا وكيع. وفي (٥/٣٣١) قال: حدثنا عبد الرحمن بن مهدي. والبخاري (١/١٠١) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (١/٢٠٧) و(٢/٨٢) قال: حدثنا محمد بن كثير. ومسلم (٢/٣٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وأبو داود (٦٣٠) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا وكيع. والنسائي (٢/٧٠) . وفي الكبرى (٧٥٣) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى. وابن خزيمة (٧٦٣) قال: حدثنا أبو قدامة، قال: حدثنا يحيى (ح) وحدثنا بنحوه سلم بن جنادة، قال: حدثنا وكيع. أربعتهم - وكيع، وعبد الرحمن، ويحيى، ومحمد بن كثير - عن سفيان.\n٢- وأخرجه ابن خزيمة (١٦٩٥) قال: حدثنا بشر بن معاذ، قال: حدثنا بشر - يعني ابن المفضل -، قال: حدثنا عبد الرحمن، وهو ابن إسحاق.\nكلاهما - سفيان، وعبد الرحمن عن أبي حازم، فذكره.\n- لفظ رواية عبد الرحمن بن إسحاق: «كن النساء يؤمرن في الصلاة على عهد رسول الله - ﷺ -، أن لا يرفعن رؤوسهن، حتى يأخذ الرجال مقاعدهم من قباحة الثياب» .","vol":"5","page":460},{"text":"<span data-type=\"title\" id=toc-704>[النوع] الثالث: في لبس النساء</span>\n٣٦٤٦ - (د ت) عائشة - ﵂ -: قالت: قال رسولُ الله - ﷺ-: «لا تُقْبَل صلاة الحائض إلا بخمار» . أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صلاة الحائض): أراد: المرأة التي بلغت المحيض، فاستكملت حد البلوغ، ولم يرد: التي هي حائض عند الصلاة، فإن الحائض لا صلاة عليها، ولا تصح صلاتها لو صلت، فلذلك قال: «لا تصح صلاة الحائض - أي المرأة - إلا بخمار» .\n_________\n(١) رواه أبو داود رقم (٦٤١) في الصلاة، باب المرأة تصلي بغير خمار، والترمذي رقم (٣٧٧) في الصلاة، باب لا تقبل صلاة المرأة إلا بخمار، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٥٠) قال: حدثنا أبو كامل وعفان. وفي (٦/٢١٨) قال: حدثنا بهز. (ح) ويونس. (ح) وحدثنا عفان. وفي (٦/٢٥٩) قال: حدثنا يونس. وأبو داود (٦٤١) قال: حدثنا ابن المثنى. قال: حدثنا حجاج بن منهال. وابن ماجة (٦٥٥) قال: حدثنا محمد بن يحيى. قال: حدثنا أبو الوليد وأبو النعمان. والترمذي (٣٧٧) قال: حدثنا هناد. قال: حدثنا قبيصة. وابن خزيمة (٧٧٥) قال: حدثنا هشام بن عبد الملك أبو الوليد والحجاج بن منهال.\nثمانيتهم - أبو كامل، وعفان، وبهز، ويونس، وحجاج بن منهال، وأبو الوليد الطيالسي، وعارم أبو النعمان، وقبيصة - عن حماد بن سلمة، عن قتادة، عن محمد بن سيرين، عن صفية بنت الحارث، فذكرته.\n- قال أبو عيسى الترمذي: حديث عائشة حديث حسن.\n- قال أبو داود: رواه سعيد، يعني ابن أبي عروبة، عن قتادة، عن الحسن، عن النبي - ﷺ -.","vol":"5","page":461},{"text":"٣٦٤٧ - (ط) عبد الله الخولاني وكان في حَجْر ميمونةَ زوجِ النبيِّ - ﷺ- «أن ميمونة كانت تصلِّي في الدِّرْع والخمار ليس عليها إزار» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٤٢ في صلاة الجماعة، باب الرخصة في صلاة المرأة في الدرع والخمار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤١٢) عن الثقة عنده عن بكير بن عبد الله بن الأشج عن بسر بن سعيد عن عبيد الله بن الأسود الخولاني، فذكره.\nقال الزرقاني معلقا على الإسناد في قوله «الثقة عنده» هو الليث بن سعد ذكره الدارقطني، وقال منصور بن سلمة: هذا مما رواه مالك عن الليث ذكره ابن عبد البر.","vol":"5","page":461},{"text":"٣٦٤٨ - (ط د) محمد بن زيد بن قنفد: عن أمه: «أنها سألت أمَّ سلمةَ زوجَ النبيِّ - ﷺ-:ماذا تصلي فيه المرأة من الثياب؟ فقالت: تصلي في الخمار والدِّرع السابغ إذا كان يُغَيِّب ظهور قدميها» أخرجه الموطأ وأبو داود، ولأبي داود أيضًا عن أم سلمة: «أنها سألت النبيَّ - ﷺ-: أتصلي المرأةُ في دِرْع وخمار ⦗٤٦٢⦘ ليس عليها إزار؟ قال: إذا كان الدِّرْعُ سابغًا يغطى ظُهورَ قَدَمَيْهَا» . قال أبو داود: ورواه جماعة موقوفًا على أمِّ سلمةَ، ولم يذكروا النبيَّ - ﷺ- (١) .\n_________\n(١) رواه مالك في \" الموطأ \" ١ / ١٤٢ في صلاة الجماعة، باب الرخصة في صلاة المرأة في الدرع، وأبو داود رقم (٦٣٩) و(٦٤٠) في الصلاة، باب في كم تصلي المرأة، موقوفًا ومرفوعًا، وهو حديث ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٤٠) قال: حدثنا مجاهد بن موسى. قال: حدثنا عثمان بن عمر. قال: حدثنا عبد الرحمن بن عبد الله، يعني ابن دينار، عن محمد بن زيد، عن أمه، فذكرته.\n- وأخرجه مالك في الموطأ (١٠٧) . وأبو داود (٦٣٩) قال: حدثنا القعنبي، عن مالك، عن محمد بن زيد ابن قنفذ، عن أمه، أنها سألت أم سلمة: ماذا تصلي فيه المرأة من الثياب؟ فقالت: تصلي في الخمار والدرع السابغ الذي يغيب ظهور قدميها. موقوف.\n- قال أبو داود: روى هذا الحديث مالك بن أنس، وبكر بن مضر، وحفص بن غياث، وإسماعيل بن جعفر، وابن أبي ذئب، وابن إسحاق، عن محمد بن زيد، عن أمه، عن أم سلمة، لم يذكر أحد منهم النبي - ﷺ -، قصروا به على أم سلمة - ﵂-.","vol":"5","page":461},{"text":"٣٦٤٩ - (ط) مالك بن أنس - ﵀ - بلغه: «أن عائشة كانت تصلِّي في الدِّرع والخمار» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٤١ بلاغًا في صلاة الجماعة، باب الرخصة في صلاة المرأة في الدرع والخمار، وإسناده منقطع، أو معضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤١١) قال الزرقاني: وهذا حديث محفوظ عنه من رواية أهل المدينة أخرجه البخاري من طريق فليح بن سليمان عن سعيد بن الحارث عن جابر ومسلم من طريق حاتم بن إسماعيل عن أبي حرزة عن عبادة بن الوليد عن جابر.","vol":"5","page":462},{"text":"<span data-type=\"title\" id=toc-705>[النوع] الرابع: فيما كره من اللباس</span>\n٣٦٥٠ - (خ م ط س د) عائشة - ﵂ -: «أن النبي - ﷺ- صَلَّى في خَمِيصة لها أعلام، فنظر إلى أعلامها نظرة، فلما انصرف قال: اذهبوا بخميصتي هذه إلى أبي جَهم (١)، وائتُوني بأنبِجانِيَّة أبي جهم، فإنها ألهتْني آنِفًا عن صلاتي» وفي رواية: «أن النبيﷺ- كانت له خميصة لها أعلام، فكان يتشاغل بها في الصلاة، فأعطاها أبا جهم، وأخذ كساء له أنبجانيًا (٢)» أخرجه ⦗٤٦٣⦘ البخاري ومسلم.\nقال البخاري وقال هشام بن عروة عن أبيه عن عائشة قالت: قال النبيُّ - ﷺ-: «كنت أنظر إلى عَلِمَها وأنا في الصلاة، فأخاف أن يفْتِنَني» وأخرجه الموطأ وأبو داود والنسائي، وأخرج الموطأ أيضا عن عروة عن النبي -ﷺ- نحوه، فجعله مرسلًا من هذا الطريق، وفي رواية أخرى لأبي داود: «وأخذ كُرْدّيًا (٣) كان لأبي جهم، فقيل: يا رسول الله، الخميصة كانت خيرًا من الكرديِّ» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَمِيصة): ثوب أسود مُعْلم من خز أو صوف.\n(ألهتني): أي شغلتني.\n(آنِفًا): يقال: فعلت الشيء آنفًا: أي الآن.\n(بأنْبِجَانيَّة): الأنْبِجَانيَّة: كساء له خَمل، وقيل: الأنبجانيَّة: الغليظ من الصوف.\n_________\n(١) قال الحافظ في \" الفتح \": هو عبيد، ويقال: عامر بن حذيفة القرشي العدوي، وإنما خصه النبي به، لأنه كان أهداها للنبي ﷺ، كما رواه مالك في \" الموطأ \".\n(٢) قال الحافظ في \" الفتح \": بفتح الهمزة وسكون النون وكسر الموحدة وتخفيف الجيم وبعد النون ياء النسبة: كساء غليظ لا علم له، قال أبو موسى المديني: نسبة إلى موضع يقال له: أنبجان، لا إلى منبج.\n(٣) أي: رداءً كرديًا.\n(٤) رواه البخاري ١ / ٤٠٦ و٤٠٧ في الصلاة، باب إذا صلى في ثوب له أعلام، وفي صفة الصلاة، باب الالتفات في الصلاة، وفي اللباس، باب الأكسية والخمائص، ومسلم رقم (٥٥٦) في المساجد، باب كراهية الصلاة في ثوب له أعلام، والموطأ ١ / ٩٧ و٩٨ في الصلاة، باب النظر في الصلاة إلى ما يشغلك عنها، وأبو داود رقم (٩١٤) في الصلاة، باب النظر في الصلاة، ورقم (٤٠٥٢) في اللباس، باب من كره لبس الحرير، والنسائي ٢ / ٧٢ في القبلة، باب الرخصة في الصلاة في خميصة لها أعلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٧٢) قال: حدثنا سفيان. وأحمد (٦/٣٧) قال: حدثنا سفيان. وفي (٦/١٩٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (١/١٠٤) قال: حدثنا أحمد بن يونس. قال: حدثنا إبراهيم بن سعد. وفي (١/١٩١) قال: حدثنا قتيبة. قال: حدثنا سفيان. وفي (٧/١٩٠) قال: حدثنا موسى ابن إسماعيل. قال: حدثنا إبراهيم بن سعد. ومسلم (٢/٧٧) قال: حدثني عمرو الناقد، وزهير بن حرب. (ح) وحدثني أبو بكر بن أبي شيبة. قالوا: حدثنا سفيان بن عيينة. (ح) وحدثنا حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (٩١٤) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا سفيان بن عيينة. وفي (٤٠٥٢) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعد. وفي (٤٠٥٣) قال: حدثنا عثمان بن أبي شيبة في آخرين. قالوا: حدثنا سفيان. وابن ماجة (٣٥٥٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والنسائي (٢/٧٢) وفي الكبرى (٧٥٨) قال: أخبرنا إسحاق بن إبراهيم وقتيبة بن سعيد، عن سفيان. وفي الكبرى (٤٦٨) قال: أخبرنا قتيبة بن سعيد. قال: أخبرنا سفيان. (ح) وأخبرنا محمد بن منصور، عن سفيان. وابن خزيمة (٩٢٨) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن المخزومي. قالا: حدثنا سفيان. أربعتهم - سفيان بن عيينة، ومعمر، وإبراهيم بن سعد، ويونس - عن الزهري.\n٢- أخرجه أحمد (٦/٤٦) قال: حدثنا أبو معاوية. وفي (٦/٢٠٨) قال: حدثنا وكيع. ومسلم (٢/٧٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. وأبو داود (٩١٥) قال: حدثني عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا عبد الرحمن، يعني ابن أبي الزناد. وابن خزيمة (٩٢٩) قال: وقالا: - يعني عبد الجبار بن العلاء وسعيد بن عبد الرحمن المخزومي -: حدثنا سفيان.\nأربعتهم - أبو معاوية، ووكيع، وعبد الرحمن بن أبي الزناد، وسفيان - عن هشام بن عروة.\nكلاهما - الزهري، وهشام - عن عروة بن الزبير، فذكره.","vol":"5","page":462},{"text":"٣٦٥١ - (س) عقبة بن عامر - ﵁ - قال: «أُهدِيَ إلى ⦗٤٦٤⦘ النبيِّ -ﷺ- فَرُّوج حرير (١)، فلبسه فصلَّى فيه، ثم انصرف فنزعه نزعًا شديدًا كالكارِه له، وقال: لا ينبغي هذا للمتَّقين» أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فروج الفروج): القِباء له فرج من وراء أو من أمام.\n_________\n(١) أهداه إليه أكيدر دومة كما صرح البخاري في أبواب اللباس.\n(٢) ٢ / ٧٢ في القبلة، باب الصلاة في الحرير، ورواه أيضًا بمعناه البخاري ١ / ٤٠٨ في الصلاة، باب من صلى في فروج حرير ثم نزعه، وفي اللباس، باب القباء، وفروج حرير، ومسلم رقم (٢٠٧٥) في اللباس، باب تحريم استعمال إناء الذهب والفضة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قلت: بل الحديث في الصحيحين، واللفظ للبخاري (٧/١٨٦) .\nأخرجه أحمد (٤/١٤٣) قال: حدثنا محمد بن سلمة، عن ابن إسحاق. وفي (٤/١٤٩) قال: حدثنا حجاج وهاشم، قالا: حدثنا ليث. وفي (٤/١٥٠) قال: حدثنا يزيد بن هارون، قال: حدثنا محمد بن إسحاق. (ح) وعن الضحاك بن مخلد، عن عبد الحميد بن جعفر. والبخاري (١/١٠٥) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث. وفي (٧/١٨٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث. ومسلم (٦/١٤٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثناه محمد بن المثنى، قال: حدثنا الضحاك، يعني أبا عاصم، قال: حدثنا عبد الحميد بن جعفر. والنسائي (٢/٧٢)، وفي الكبرى (٧٥٧) قال: أخبرنا قتيبة، وعيسى بن حماد زغبة، عن الليث. وابن خزيمة (٧٧٤) قال: حدثنا به بندار، وأبو موسى، عن أبي عاصم، عن عبد الحميد بن جعفر.\nثلاثتهم - محمد بن إسحاق، وليث، وعبد الحميد بن جعفر - عن يزيد بن أبي حبيب، عن أبي الخير مرثد ابن عبد الله اليزني، فذكره.","vol":"5","page":463},{"text":"[النوع] الخامس: في ثوب بعضه على غير المصَلِّي\n٣٦٥٢ - (د) عائشة - ﵂ -: قالت: «صلَّى رسول الله - ﷺ- في ثوب بعضُه عليَّ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٣١) في الصلاة، باب الرجل يصلي في ثوب واحد بعضه على غيره، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٧٠) قال: حدثنا معاوية. وفي (٦/٢٥١) قال: حدثنا عبد الصمد. وأبو داود (٦٣١) قال: حدثنا أبو الوليد الطيالسي.\nثلاثتهم - معاوية بن عمرو، وعبد الصمد، وأبو الوليد - قالوا: حدثنا زائدة، عن أبي حصين، عن أبي صالح، فذكره.\nوبلفظ «أن رسول الله - ﷺ - صلى وعليه مرط من صوف، عليه بعضه، وعليها بعضه» .\nأخرجه أحمد (٦/١٤٦) قال: حدثنا معاذ بن هشام. قال: حدثني أبي. وفي (٦/٢٢٠ و٢٤٩) قال: حدثنا عبد الصمد. قال: حدثنا همام.\nكلاهما - هشام الدستوائي، وهمام - عن قتادة، عن كثير بن أبي كثير، عن أبي عياض فذكره.\n- أخرجه أحمد (٦/١٢٩) قال: حدثنا عفان. قال: حدثنا همام. قال: حدثنا قتادة، عن ابن سيرين؛ أن النبي - ﷺ - كره الصلاة في ملاحف النساء. قال قتادة: وحدثني إما قال: كثير وإما قال: عبد ربه. شك همام، عن أبي عياض، عن عائشة، فذكر نحوه.","vol":"5","page":464},{"text":"٣٦٥٣ - (د) ميمونة - ﵂ -: «أن النبيَّ - ﷺ- صلَّى وعليه مِرْط عليَّ بعضُه» أخرجه أبو داود (١) . وقد جاء في هذا المعنى أحاديث، إلا أنها تتعلق بالحيض، قد ذكرناها في «كتاب الحيض» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِرْط): كساء يتغطى به، وجمعه مُرُوط.\n_________\n(١) رقم (٣٦٩) في الطهارة، باب في الرخصة في الصلاة في شعر النساء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣١٣) . وأحمد (٦/٣٣٠) . وأبو داود (٣٦٩) قال: حدثنا محمد بن الصباح بن سفيان. وابن ماجة (٦٥٣) قال: حدثنا سهل بن أبي سهل. وابن خزيمة (٧٦٨) قال: أخبرنا عبد الجبار بن العلاء.\nخمستهم - الحميدي، وأحمد بن حنبل، ومحمد بن الصباح، وسهل بن أبي سهل، وعبد الجبار بن العلاء - عن سفيان بن عيينة، عن أبي إسحاق الشيباني، عن عبد الله بن شداد بن الهاد، فذكره.","vol":"5","page":464},{"text":"<span data-type=\"title\" id=toc-706>الفرع الرابع: في أمكنة الصلاة وما يصلى عليه</span>، وفيه أربعة أنواع\n<span data-type=\"title\" id=toc-707>[النوع] الأول: فيما يُصلَّى عليه</span>\n٣٦٥٤ - (خ م ط د ت س) أنس بن مالك - ﵁ -: «أن جدَّته مُلَيْكة (١) دعتْ رسولَ الله - ﷺ- لطعام صنعتْه، فأكل منه، ثم قال: قوموا فأُصلي لكم، قال أنس: فقمت إلى حصير لنا قد اسْوَدَّ من طول ما لُبِسَ، فنضَحْتُه بماء، فقام عليه رسولُ الله - ﷺ-، وصففتُ أنا واليتيمُ وراءه، والعجوزُ من ورائنا، فصلى لنا رسولُ الله - ﷺ- ركعتين، ثم انصرف» .\nأخرجه البخاري ومسلم. ولمسلم: أن النبيَّ - ﷺ- صلى به وبأمِّه - أو خالته - قال: «فأقامني عن يمينه، وأقام المرأة خلفنا» .\nوفي أخرى قال: «كان النبيُّ -ﷺ- أحسنَ الناس خُلقًا، فربما تحضُرُ الصلاةُ وهو في بيتنا، قال: فيأمُرُ بالبساط الذي تحته فيُكْنَس، ثم يُنْضَح، ثم يؤمُّ رسولُ الله - ﷺ-، ونقوم خلفه، فيصلِّي بنا، قال: وكان بساطهم من جريد النخل» . وأخرج الرواية الأولى الموطأ وأبو داود والترمذي والنسائي. وفي أخرى لأبي داود قال: «إن النبيَّ - ﷺ- كان يزور أمَّ سُليم، فتُدركه الصلاة أحيانًا، فيصلي على بساط لنا وهو حصير، ننضحه بالماء» .\nوفي أخرى للنسائي «أن أمَّ سليم سألت رسولَ الله - ﷺ- أن يأتيها فيصلي [في بيتها]، فَتَتَّخِذهُ مُصَلَّى؟ فأتاها، فعمَدَت إلى ⦗٤٦٦⦘ حصير، فنضحتُه بماء، فصلَّى عليه، وصلّوا معه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَرِيد النخل): سَعَفُه (٣) .\n_________\n(١) في الأصل: أن أمه مليكة، والتصحيح من البخاري ومسلم والموطأ وأصحاب السنن.\n(٢) رواه البخاري ١ / ٤١١ و٤١٢ في الصلاة، باب الصلاة على الحصير، وفي الجماعة، باب المرأة وحدها تكون صفًا، وفي صفة الصلاة، باب وضوء الصبيان، وباب صلاة النساء خلف الرجال، وفي التطوع، باب ما جاء التطوع مثنى مثنى، ومسلم رقم (٦٥٨) و(٦٥٩) و(٦٦٠) في المساجد، باب جواز الجماعة في النافلة والصلاة على حصير، والموطأ ١ / ١٥٣ في قصر الصلاة في السفر، باب جامع سبحة الضحى، وأبو داود رقم (٦١٢) و(٦٥٨) في الصلاة، باب إذا كانوا ثلاثة كيف يقومون، وفي الصلاة على الحصير، والترمذي رقم (٢٣٤) في الصلاة، باب ما جاء في الرجل يصلي ومعه الرجال والنساء، والنسائي ٢ / ٥٦ و٥٧ في المساجد، باب الصلاة على الحصير و٢ / ٨٥ و٨٦ في الإمامة، باب إذا كانوا ثلاثة وامرأة.\n(٣) أغصان النخل ما دامت بالخوص، فهي سعف، فإذا زال الخوص عنها قيل: جريد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: الحديث ورد بألفاظ عدة، منها:\n«صنع بعض عمومتي للنبي - ﷺ - طعاما، فقال للنبي - ﷺ -: إني أحب أن تأكل في بيتي وتصلي فيه، قال: فأتاه، وفي البيت فحل من هذه الفحول، فأمر بناحية منه فكنس ورش، فصلى وصلينا معه» .\nأخرجه أحمد (٣/١١٢) قال: ثنا إسماعيل بن إبراهيم. وفي (٣/١٢٨) قال: ثنا ابن أبي عدي. وابن ماجة (٧٥٦) قال: ثنا يحيى بن حكيم، قال: ثنا ابن أبي عدي.\nكلاهما - إسماعيل، وابن أبي عدي، عن ابن عون، عن أنس بن سيرين، عن عبد الحميد، فذكره.\nوبلفظ: «أن النبي - ﷺ - كان يزور أم سليم، فتدركه الصلاة أحيانا فيصلي على بساط لنا، وهو حصير ننضحه بالماء» .\nأخرجه أبو داود (٦٥٨) قال: ثنا مسلم بن إبراهيم، قال: ثنا المثنى بن سعيد الذراع، قال: ثنا قتادة، فذكره.\nوبلفظ: أن أم سليم سألت رسول الله - ﷺ - أن يأتيها فيصلي في بيتها، فتتخذه مصلى، فأتاها، فعمدت إلى حصير فنضحته بماء، فصلى عليه، وصلوا معه» .\nأخرجه النسائي (٢/٥٦) وفي الكبرى (٧٢٧) قال: ثنا سعيد بن يحيى بن سعيد الأموي، قال: ثنا أبي، قال: ثنا يحيى بن سعيد عن إسحاق بن عبد الله، فذكره.\nوبلفظ: «صلى بنا رسول الله - ﷺ - في بيت أم سليم على حصير قديم قد تغير من القدم. قال: ونضحته بشيء من ماء فسجد عليه» .\nأخرجه أحمد (٣/١٤٥) قال: ثنا أبو سعيد. و(٣/٢٢٦) قال: ثنا هاشم. كلاهما، قال: ثنا عبد العزيز -هو ابن عبد الله بن أبي سلمة - قال: ثنا إسحاق، فذكره.\nوبلفظ الباب: أخرجه البخاري عن عبد الله بن يوسف، وإسماعيل بن أبي أويس. ومسلم عن يحيى بن يحيى. وأبو داود عن القعنبي، والترمذي عن إسحاق، عن معن. والنسائي عن قتيبة، كلهم عن مالك به.\nجامع المسانيد والسنن (٢١/٢٩-٣٠) .","vol":"5","page":465},{"text":"٣٦٥٥ - (خ د) أنس بن مالك - ﵁ - قال: «قال رجل من الأنصار - وكان ضخمًا - للنبيِّ - ﷺ-: إني لا أستطيع الصلاةَ مَعَكَ، فصنع للنبيِّ - ﷺ- طعامًا، فدعاه إلى بيته، ونضح له طرَف حصير بماءِ، فصلَّى عليه ركعتين، فقال فلان بن فلان بن الجارود (١) لأنس: أكان النبيُّ - ﷺ- يصلِّي الضحى؟ قال: ما رأيتُه صلَّى غير ذلك اليوم (٢)» .\nوفي رواية: «أن رسولَ الله -ﷺ- زار أهل بيت من الأنصار، فطعِمَ عندهم طعامًا، فلما أراد ⦗٤٦٧⦘ أن يخرجَ أمر بمكان من البيت فنُضِحَ له على بساط، فصلَّى عليه، ودعا لهم» أخرجه البخاري، وأخرج أبو داود الرواية الأولى، إلا أنه قال فيه: «فلان ابن الجارود» (٣) .\n_________\n(١) في رواية للبخاري في باب هل يصلي الإمام بمن حضر \" فقال رجل من آل الجارود \" قال الحافظ في \" الفتح \": في رواية علي بن الجعد عن شعبة، في صلاة الضحى: كأنه عبد الحميد ابن المنذر بن الجارود البصري.\n(٢) عدم رؤيته لا يستلزم عدم رؤية غيره.\n(٣) رواه البخاري ٢ / ١٣٣ في الجماعة، باب هل يصلي الإمام بمن حضر وهل يخطب يوم الجمعة في المطر، وفي التطوع، باب صلاة الضحى في الحضر، وفي الأدب، باب الزيارة ومن زار قومًا فطعم عندهم، وأبو داود رقم (٦٥٧) في الصلاة، باب الصلاة على الحصير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٠) قال: ثنا محمد بن جعفر. وفي (٣/١٣١) قال: ثنا هاشم، وفي (٣/١٨٤ و٢٩١) قال: ثنا بهز. وفي (٣/١٨٤) قال: ثنا عبد الرحمن بن مهدي «مختصرا»، وعبد بن حميد (١٢٢١) قال: ثنا يزيد بن هارون. والبخاري (١/١٧١) قال: ثنا آدم. وفي (٢/٧٣) قال: ثنا علي بن الجعد. وأبو داود (٦٥٧) قال: ثنا عبيد الله بن معاذ، قال: ثنا أبي:\nثمانيتهم - ابن جعفر، وهاشم، وبهز، وابن مهدي، وابن هارون، وآدم، وابن الجعد، ومعاذ - قالوا: ثنا شعبة، قال: ثنا أنس بن سيرين، فذكره.","vol":"5","page":466},{"text":"٣٦٥٦ - (خ م س د) ميمونة - ﵂ -: قالت: «إنَّ رسولَ الله - ﷺ- كان يصلي على الخُمْرة» . أخرجه النسائي، وفي رواية أبي داود والبخاري قالت: «كان رسولُ الله - ﷺ- يصلي وأَنا حِذَاءهُ حائض، وربما أصابني ثوبه إذا سجد، وكان يصلِّي على الخُمرة» . ولمسلم نحوه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخُمرة): السجادة، وهي مقدار ما يضع عليه الرجل حُرَّ وجهه في سجوده من حصير أو نَسِيجة، من خُوص وهي التي يسجد عليها الآن الشِّيعة.\n_________\n(١) رواه البخاري ١ / ٤١٣ في الصلاة، باب الصلاة على الخمرة، وباب إذا أصاب ثوب المصلي امرأته إذا سجد، وفي الحيض، باب الصلاة على النفساء وسنتها، وفي سترة المصلي، باب إذا صلى إلى فراش فيه حائض، ومسلم رقم (٥١٣) في المساجد، باب جواز الجماعة في النافلة، وأبو داود رقم (٦٥٦) في الصلاة، باب الصلاة على الخمرة، والنسائي ٢ / ٥٧ في المساجد، باب الصلاة على الخمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٣٠ و٣٣٦) قال: حدثنا هشيم. وفي (٦/٣٣٠) قال: حدثنا بكر بن عيسى الراسبي. قال: حدثنا أبو عوانة. وفي (٦/٣٣٠) قال: حدثنا عفان. قال: حدثنا عبد الواحد. وفي (٦/٣٣٥) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والدارمي (١٣٨٠) قال: أخبرنا سعيد بن عامر وأبو الوليد، عن شعبة. والبخاري (١/٩٠) قال: حدثنا الحسن بن مدرك. قال: حدثنا يحيى بن حماد. قال: أخبرنا أبو عوانة، اسمه الوضاح من كتابه. وفي (١/١٠٦) قال: حدثنا مسدد، عن خالد. وفي (١/١٠٧) قال: حدثنا أبو الوليد. قال: حدثنا شعبة. وفي (١/١٣٧) قال: حدثنا عمرو بن زرارة. قال: أخبرنا هشيم. وفي (١/١٣٧) قال: حدثنا أبو النعمان. قال: حدثنا عبد الواحد بن زياد. ومسلم (٢/٦١) قال: حدثنا يحيى بن يحيى. قال: أخبرنا خالد بن عبد الله (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عباد بن العوام. وأبو داود (٦٥٦) قال: حدثنا عمرو بن عون. قال: حدثنا خالد. وابن ماجة (٩٥٨ و١٠٢٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عباد بن العوام. والنسائي (٢/٥٧) . وفي الكبرى (٧٢٨) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد، عن شعبة. وابن خزيمة (١٠٠٧) قال: حدثنا يوسف بن موسى. قال: حدثنا جرير (ح) وحدثنا سعيد بن عبد الرحمن. قال: حدثنا سفيان (ح) وحدثنا بندار. قال: حدثنا يحيى، عن شعبة (ح) وحدثنا يحيى بن حكيم. قال: حدثنا أبو داود. قال: حدثنا شعبة.\nثمانيتهم - هشيم، وأبو عوانة، وعبد الواحد بن زياد، وشعبة، وخالد بن عبد الله، وعباد بن العوام، وجرير، وسفيان بن عيينة - عن سليمان الشيباني، عن عبد الله بن شداد بن الهاد، فذكره.\n- وأخرجه الحميدي (٣١١) قال: حدثنا سفيان. قال: حدثنا أبو إسحاق الشيباني، عن عبد الله بن شداد، أو يزيد بن الأصم، سفيان الذي يشك، عن ميمونة، أن رسول الله - ﷺ - كان يصلي على الخمر.\nوبلفظ: «كان رسول الله - ﷺ - يصلي على الخمرة، فيسجد، فيصيبني ثوبه وأنا إلى جنبه وأنا حائض» .\nأخرجه أحمد (٦/٣٣١) قال: حدثنا محمد بن فضيل. قال: حدثنا الشيباني، عن يزيد بن الأصم، فذكره.\nوبلفظ: «كان رسول الله - ﷺ - يضع رأسه في حجر إحدانا، فيتلو القرآن وهي حائض. وتقوم إحدانا بخمرته إلى المسجد فتبسطها وهي حائض» .\nأخرجه الحميدي (٣١٠) قال: حدثنا سفيان. وأحمد (٦/٣٣١) قال: حدثنا سفيان. و(٦/٣٣٤) قال: حدثنا عبد الرزاق وابن بكر. قالا: أخبرنا ابن جريج. والنسائي (١/١٤٧ و١٩٢) وفي الكبرى (٢٥٩) قال: أخبرنا محمد بن منصور، عن سفيان. كلاهما - سفيان، وابن جريج - عن منبوذ، عن أمه، فذكرته.","vol":"5","page":467},{"text":"٣٦٥٧ - (ت) عبد الله بن عباس - ﵄ -: قال: «كان ⦗٤٦٨⦘ رسولُ -ﷺ- يُصَلِّي على الخُمرة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣١) في الصلاة، باب ما جاء في الصلاة على الخمرة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٦٩) (٢٤٢٦) قال: ثنا عبد الرحمن، وأبو سعيد. وفي (١/٣٠٩) (٢٨١٤) قال: حدثنا عبد الرحمن، وعبد الصمد. وفي (١/٣٢٠) (٢٩٤٢) قال: حدثنا حسين. وفي (١/٣٥٨) (٣٣٧١) قال: حدثنا عبد الرحمن. أربعتهم - عبد الرحمن، وأبو سعيد، وعبد الصمد، وحسين - عن زائدة - يعني ابن قدامة -.\n٢- وأخرجه الترمذي (٣٣١) قال: حدثنا قتيبة، قال: حدثنا أبو الأحوص.\nكلاهما - زائدة، وأبو الأحوص - عن سماك بن حرب، عن عكرمة، فذكره.\nوقال الترمذي: حديث ابن عباس حديث حسن صحيح.\nوبلفظ «أن رسول الله - ﷺ - صلى على بساط» .\nأخرجه أحمد (١/٢٣٢) (٢٠٦١) قال: حدثنا وكيع. وفي (١/٢٧٣) (٢٤٧٢) قال: حدثنا الفضل بن دكين. وابن خزيمة (١٠٠٥) قال: حدثنا بندار، قال: حدثنا أبو عامر. (ح) وحدثنا نصر بن علي، قال: أخبرنا أبو أحمد.\nأربعتهم - وكيع، والفضل، وأبو عامر، وأبو أحمد - قال أبو أحمد: أخبرنا، وقال الآخرون: حدثنا زمعة ابن صالح، عن سلمة بن وهرام، عن عكرمة، فذكره.\n- قال أبو بكر بن خزيمة: في القلب من زمعة.","vol":"5","page":467},{"text":"٣٦٥٨ - (م ت) أبو سعيد الخدري - ﵁ - «أنه دخل على النبيِّ - ﷺ-، قال: فرأيتُه يصلي على حصير يسجد عليه، قال: ورأَيتُه يصلي في ثوب واحد متوشحًا به» أخرجه مسلم، وفي رواية الترمذي مختصرًا «أن النبيَّ - ﷺ- صلى على حصير» لم يزد (١) .\n_________\n(١) رواه مسلم رقم (٥١٩) في الصلاة، باب الصلاة في ثوب واحد وصفته، والترمذي رقم (٣٣٢) في الصلاة، باب ما جاء في الصلاة على الحصير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٠) قال: حدثنا أبو معاوية. وفي (٣/٥٢) قال: حدثنا محمد بن عبيد. وفي (٣/٥٩) قال: حدثنا يعلى. ومسلم (٢/٦٢) قال: حدثني عمرو الناقد، وإسحاق بن إبراهيم، عن عيسى بن يونس. وفي (٢/٦٢) (٢/١٢٨) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية (ح) وحدثني سويد بن سعيد، قال: حدثنا علي بن مسهر. وفي (٢/١٢٨) قال: حدثنا إسحاق ابن إبراهيم، قال: أخبرنا عيسى بن يونس. وابن ماجه (١٠٢٩) قال: حدثنا أبو كريب، قال: حدثنا أبو معاوية. والترمذي (٣٣٢) قال: حدثنا نصر بن علي، قال: حدثنا عيسى بن يونس. وابن خزيمة (١٠٠٤) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا أبو معاوية.\nخمستهم - أبو معاوية، ومحمد بن عبيد، ويعلى، وعيسى، وابن مسهر - عن الأعمش، عن أبي سفيان، عن جابر، فذكره.","vol":"5","page":468},{"text":"٣٦٥٩ - (د) المغيرة بن شعبة - ﵁ - قال: «كان النبيُّ - ﷺ- يصلِّي على الحصير، والفروة المدبوغة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٥٩) في الصلاة، باب الصلاة على الحصير، وفي سنده جهالة وانقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٥٤) قال: حدثنا محمد بن ربيعة. وأبو داود (٦٥٩) قال: حدثنا عبيد الله بن عمر بن ميسرة، وعثمان بن أبي شيبة، قالا: حدثنا أبو أحمد الزبيري. وابن خزيمة (١٠٠٦) قال: حدثنا بندار، وبشر بن آدم، قالا: حدثنا أبو أحمد الزبيري.\nكلاهما - محمد بن ربيعة، وأبو أحمد - قالا: حدثنا يونس بن الحارث، عن أبي عون، عن أبيه، فذكره.\n- قال ابن خزيمة: أبو عون هذا هو محمد بن عبيد الله الثقفي.","vol":"5","page":468},{"text":"٣٦٦٠ - (خ م ت د س) أنس بن مالك - ﵁ - قال: «كنا نصلي مع النبيِّ - ﷺ- في شدة الحر فإذا لم يستطع أحدُنا أن يُمكِّنَ جبهته من الأرض بسط ثوبه فسجد عليه» . أخرجه البخاري ومسلم والترمذي وأبو داود. وفي رواية النسائي قال: «كنا إذا صلينا خلف النبيِّ - ﷺ- بالظَّهائِرِ، سجدنا على ثيابنا اتِّقاءَ الحرِّ» (١) . ⦗٤٦٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالظهائر): الظهائر جمع الظهيرة، وهي شدة الحر.\n_________\n(١) رواه البخاري ٣ / ٦٤ في العمل في الصلاة، باب بسط الثوب في الصلاة في السجود، وفي الصلاة في الثياب، باب السجود على الثوب في شدة الحر، وفي مواقيت الصلاة، باب وقت الظهر عند الزوال، ومسلم رقم (٦٢٠) في المساجد، باب استحباب تقديم الظهر في أول الوقت، وأبو داود رقم (٦٦٠) في الصلاة، باب الصلاة على الحصير، والترمذي رقم (٥٨٤) في الصلاة، باب ما ذكر في الرخصة في السجود على الثوب في الحر والبرد، والنسائي ٢ / ٢١٦ في الافتتاح، باب السجود على الثياب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٠٠) والدارمي (١٣٤٣) قال: ثنا عفان. والبخاري (١/١٠٧) قال: ثنا الوليد. وفي (٢/٨١) قال: ثنا مسدد. ومسلم (٢/١٠٩) قال: ثنا يحيى بن يحيى. وأبو داود (٦٦٠) قال: ثنا أحمد بن حنبل. وابن ماجه (١٠٣٣) قال: ثنا إسحاق بن إبراهيم بن حبيب. وابن خزيمة (٦٧٥) قال: ثنا يعقوب الدورقي، ومحمد بن عبد الأعلى. ثمانيتهم - أحمد، وعفان، وأبو الوليد، ومسدد، ويحيى، وإسحاق، ويعقوب، ومحمد - عن بشر بن المفضل.\n٢- وأخرجه البخاري (١/١٤٣) قال: ثنا محمد بن مقاتل. والترمذي (٥٨٤) قال: ثنا أحمد بن محمد. والنسائي (٢/٢١٦) وفي الكبرى (٦١٦) قال: ثنا سويد بن نصر. ثلاثتهم - محمد، وأحمد، وسويد - عن عبد الله بن المبارك، قال: ثنا خالد بن عبد الرحمن.\nكلاهما - بشر بن المفضل، وخالد بن عبد الرحمن - قالا: ثنا غالب القطان، عن بكر بن عبد الله المزني، فذكره.","vol":"5","page":468},{"text":"٣٦٦١ - () عمر بن الخطاب - ﵁ - رأى رجلًا يصلِّي على حصير فقال: «إن الحصباءَ أعفرُ للقدم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بياض في الأصل، وفي المطبوع: أخرجه رزين.","vol":"5","page":469},{"text":"<span data-type=\"title\" id=toc-708>[النوع] الثاني: في الأمكنة المكروهة</span>\n٣٦٦٢ - (د) البراء بن عازب - ﵁ - قال: قال رسولُ الله - ﷺ-: «صَلُّوا في مَرَابضِ الغَنم، فإنها مباركة، ولا تُصَلّوا في عَطَنِ الإبل، فإنها من الشيطان» . وفي رواية قال: «سئل رسولُ الله - ﷺ- عن الصلاة في مَبارك الإبل؟ فقال: لا تصلوا في مبارك الإبل، فإنها من الشياطين، وسئل عن الصلاة في مرابض الغنم؟ فقال: صلوا في مرابض الغنم فإنها بركة» أخرج أبو داود الرواية الثانية (١)، والأولى ذكرها رزين (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَرَابِض الغنم): أماكنها التي تبرك فيها وتُقيم بها، ومُراحها: الموضع الذي تروح إليه من مرعاها، أي: ترجع. ⦗٤٧٠⦘\n(أعطان الإبل): مباركها حول الماء، لتشرب عَلَلًا بعد نَهَل، ووجه النهي عن الصلاة في أعطان الإبل: ليس من جهة النجاسة، فإنها موجودة في مرابض الغنم، وإنما هو لأن الإبل تزدحم في المنهل ذَودًا ذَودًا، حتى إذا شربت رفعت رأسها، فلا يؤمن تفرُّقها ونِفَارُها في ذلك الموضع، فتؤذي المصلِّي عندها.\n_________\n(١) رقم (٤٩٣) في الصلاة، باب النهي عن الصلاة في مبارك الإبل، وإسناده حسن.\n(٢) كذا في الأصل والمطبوع، وقد رواه أيضًا أحمد في \" المسند \" ٤ / ٨٥ و٨٦ من حديث عبد الله بن مغفل، وهو حديث حسن يشهد له رواية أبي داود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٨٨) قال: حدثنا أبو معاوية. وفي (٤/٣٠٣) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وأبو داود (١٨٤ و٤٩٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو معاوية وابن ماجة (٤٩٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس، وأبو معاوية. والترمذي (٨١) قال: حدثنا هناد، قال: حدثنا أبو معاوية. وابن خزيمة (٣٢) قال: حدثنا محمد بن يحيى، قال: حدثنا محاضر الهمداني.\nأربعتهم - أبو معاوية، وسفيان، وابن إدريس، ومحاضر - عن الأعمش، عن عبد الله بن عبد الله الرازي، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"5","page":469},{"text":"٣٦٦٣ - (خ م ت) أنس بن مالك - ﵁ - قال: «كان النبيُّ - ﷺ- يصلِّي في مرابض الغنم» أخرجه الترمذي، وزاد البخاري ومسلم: ثم قال بعد ذلك: «قبل أن يُبنى المسجدُ» (١) .\n_________\n(١) رواه البخاري ١ / ٤٣٩ في المساجد، باب الصلاة في مرابض الغنم، وفي الوضوء، باب أبوال الإبل والدواب والغنم ومرابضها، ومسلم رقم (٥٢٤) في المساجد، باب ابتناه مسجد النبي ﷺ، والترمذي رقم (٣٥٠) في الصلاة، باب ما جاء في الصلاة في مرابض الغنم وأعطان الإبل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣١) قال: ثنا محمد بن جعفر، وجماح. و(٣/١٩٤) قال: ثنا حجاج. والبخاري (١/٦٨) قال: ثنا آدم. و(١/١١٧) قال: ثنا سليمان بن حرب. ومسلم (٢/٦٥) قال: ثنا عبيد الله بن معاذ العنبري، قال: ثنا أبي (ح) وثناه يحيى بن يحيى، قال: ثنا خالد بن الحارث. والترمذي (٣٥٠) قال: ثنا محمد بن بشار، قال: ثنا يحيى بن سعيد. سبعتهم - محمد بن جعفر، وحجاج، وآدم، وسليمان بن حرب، ومعاذ العنبري، وخالد بن الحارث، ويحيى بن سعيد - عن شعبة، عن أبي التياح، فذكره.","vol":"5","page":470},{"text":"٣٦٦٤ - (ط) عروة بن الزبير عن رجل من المهاجرين لم نَرَ به بأسًا: «أنه سأل عبد الله بن عمرو بن العاص، قال: أُصلِّي في عَطَنِ الإبل؟ فقال عبد الله: لا، ولكن صلِّ في مُراحِ الغنم» . أخرجه الموطأ (١) .\n_________\n(١) رواه \" الموطأ \" ١ / ١٦٩ في قصر الصلاة في السفر، باب العمل في جامع الصلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٤٠٩) قال: عن هشام بن عروة، عن أبيه، فذكره.","vol":"5","page":470},{"text":"٣٦٦٥ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ- «صلوا في مرابض الغنم، ولاتصلوا في أعطان الإبل» . أخرجه الترمذي، وقال: وقد روي موقوفًا على أبي هريرة (١) .\n_________\n(١) رقم (٣٤٨) في الصلاة، باب ما جاء في الصلاة في مرابض الغنم وأعطان الإبل، وقال الترمذي: حديث حسن صحيح، وهو كما قال، وله شاهد عند مسلم من حديث جابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٥١ و٤٩١ و٥٠٩) قال: حدثنا يزيد. وفي (٢/٤٩١) قال: حدثنا محمد بن جعفر. والدارمي (١٣٩٨) قال: أخبرنا محمد بن منهال، قال: حدثنا يزيد بن زريع. وابن ماجة (٧٦٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون. ح وحدثنا أبو بشر بكر بن خلف، قال: حدثنا يزيد بن زريع. والترمذي (٣٤٨) قال: حدثنا أبو كريب. قال: حدثنا يحيى بن آدم، عن أبي بكر بن عياش. وابن خزيمة (٧٩٥) قال: حدثنا أحمد بن المقدام العجلي. قال: حدثنا يزيد بن زريع. (ح) وحدثنا إسماعيل بن بشر بن منصور السلمي. قال: حدثنا عبد الأعلى. (ح) وحدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو خالد. (ح) وحدثنا محمد بن العلاء. قال: حدثنا يحيى بن آدم. عن أبي بكر، وهو ابن عياش.\nستتهم - يزيد بن هارون، ومحمد بن جعفر، ويزيد بن زريع، وأبو بكر بن عياش، وعبد الأعلى، وأبو خالد - عن هشام بن حسان، عن محمد بن سيرين، فذكره.\n- أخرجه أحمد (٤/١٥٠) قال: حدثنا هارون. قال: حدثنا ابن وهب. قال: أخبرني جرير بن حازم، عن أيوب السختياني، عن محمد بن سيرين، عن أبي هريرة، أنه قال: «صلوا في مرابض الغنم، ولا تصلوا في أعطان الإبل، أو مبارك الإبل» ولم يرفعه.\nوعن أبي صالح، عن أبي هريرة، عن النبي - ﷺ - بمثله، أو بنحوه.\nهكذا ذكره الترمذي وابن خزيمة عقب حديث ابن سيرين، عن أبي هريرة. ولم يذكرا متنه.\nأخرجه الترمذي (٣٤٩) . وابن خزيمة (٧٩٦) كلاهما عن محمد بن العلاء أبي كريب. قال: حدثنا يحيى بن آدم، عن أبي بكر بن عياش، عن أبي حصين، عن أبي صالح، فذكره.","vol":"5","page":470},{"text":"٣٦٦٦ - (س) عبد الله بن مغفل - ﵁ - «أن رسولَ الله - ﷺ- نهى عن الصلاة في أعطان الإبل» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ٤٤ في المساجد، باب ذكر نهي النبي ﷺ عن الصلاة في أعطان الإبل، وهو حديث صحيح يشهد له الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٨٥) قال: حدثنا إسماعيل، قال: أخبرنا يونس. وفي (٤/٨٦) قال: حدثنا أبو النضر، قال: حدثنا المبارك. وفي (٥/٥٤) قال: حدثنا وكيع، عن سليمان، عن أبي سفيان بن العلاء. وفي (٥/٥٥) قال: حدثنا عبد الوهاب الخفاف، قال: سئل سعيد عن الصلاة في أعطان الإبل، فأخبرنا عن قتادة (ح) وحدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني عبيد الله بن طلحة بن عبيد الله بن كريز الخزاعي. وفي (٥/٥٦) قال: حدثنا عبد الأعلى، عن يونس. وعبد بن حميد (٥٠١) قال: حدثنا محمد بن بشر العبدي، قال: حدثنا سعيد بن أبي عروبة، عن قتادة. وابن ماجة (٧٦٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا هشيم، عن يونس. والنسائي (٢/٥٦) وفي الكبرى (٧٢٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، عن أشعث.\nستتهم - يونس بن عبيد، والمبارك، وأبو سفيان، وقتادة، وعبيد الله بن طلحة، وأشعث - عن الحسن، فذكره.","vol":"5","page":471},{"text":"٣٦٦٧ - (ت) عبد الله بن عمر - ﵄ -: أن رسولَ الله - ﷺ- قال: «نهى أن يصلي في سبعة مواطن: في المزْبَلَة، والمجْزَرَة، والمقبرة، وقارعة الطريق، وفي الحمَّام، ومعاطن الإبل، وفوق ظهر بيت الله» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المَزْبَلَة): موضع طرح الزِّبْل والقذر، ومنع من الصلاة فيها لأجل النجاسة التي فيها.\n(المَجْزَرة): موضع الذبائح، وطرح أرواثها، والمنع من الصلاة بها لأجل النجاسة.\n(المقبرة): إنما نهى عن الصلاة في المقبرة لاختلاط ترابها بصديد الموتى ونجاستهم، فلا تصح الصلاة فيها إذا كانت كذلك، قال: وإذا صلى في مكان طاهر منها أجزأته، وصحت صلاته، قال: وكذلك الحمام إذا صلى في موضع نظيف منه. ⦗٤٧٢⦘\n(قارعة الطريق): أعلاه، وقارعة الدار: ساحتها، وأراد بقارعة الطريق هاهنا: الطريق نفسه، ووجه الطريق.\n(ظهر بيت الله): إنما مُنِع من الصلاة على ظهر البيت، لأنه ليس بين يديه ساتر من الكعبة، فلا تصح صلاته.\n_________\n(١) رقم (٣٤٦) في الصلاة، باب ما جاء في كراهية ما يصلى إليه وفيه، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٤٦) قال: حدثنا محمود - بن غيلان - حدثنا المقرئ حدثنا يحيى بن أيوب عن زيد بن جبيرة عن داود بن الحصين عن نافع عن ابن عمر فذكره.\nوفي (٣٤٧) قال: حدثنا علي بن حجر، قال: حدثنا سويد بن عبد العزيز عن زيد بن جبير، عن داود بن حصين عن نافع، عن ابن عمر عن النبي - ﷺ - فذكره.\nوقال الترمذي: وحديث ابن عمر إسناده ليس بذاك القوي، وقد تكلم في زيد بن جبيرة من قبل حفظه.\nوقال: وزيد بن جبير الكوفي أثبت من هذا، وأقدم وقد سمع من ابن عمر.\nوقد روى الليث بن سعد هذا الحديث عن عبد الله بن عمر العمري عن نافع عن ابن عمر عن عمر عن النبي - ﷺ - مثله.\nوحديث (داود عن نافع عن) ابن عمر عن النبي - ﷺ - أشبه وأصح من حديث الليث بن سعد.\nوعبد الله بن عمر العمري ضعفه بعض أهل الحديث من قبل حفظه، منهم يحيى بن سعيد القطان.","vol":"5","page":471},{"text":"٣٦٦٨ - (د ت) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «الأرض كلها مسجد، إلا الحمَّام، والمقبرة» أخرجه أبو داود والترمذي، وقال الترمذي: وفي الباب عن علي، وابن عمرو، وأبي هريرة، وجابر بن عبد الله، وابن عباس، وحذيفة، وأنس، وأبي أمامة، وأبي ذرٍّ، قالوا: إن النبيَّ - ﷺ- قال: «جُعِلَتْ لي الأرضُ كلُّها مسجدًا وطَهورًا» (١) .\n_________\n(١) رواه أبو داود رقم (٤٩٢) في الصلاة، باب في المواضع التي لا تجوز فيها الصلاة، والترمذي رقم (٣١٧) في الصلاة، باب ما جاء أن الأرض كلها مسجد إلا المقبرة والحمام، ورواه أيضًا الدارمي في \" سننه \"، وهو حديث صحيح.","vol":"5","page":472},{"text":"٣٦٦٩ - (خ م د س) أبو هريرة - ﵁ - قال: قال النبي - ﷺ-: «قاتل الله اليهود، اتَّخذُوا قبور أنبيائهم مساجدَ» وفي رواية «لعن الله اليهود والنصارى ...» الحديث. أخرجه البخاري، ومسلم وأبو داود، وأخرج النسائي الرواية الأولى، وقال: «لعن الله ...» (١) . ⦗٤٧٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قاتل الله فلانًا): أي قتله، وقيل: عاداه، وقيل: لعنه، وهو المراد في هذا الحديث، وأصل فاعل: أن يكون بين اثنين، وقد يجيء من واحد، كقولك: سافرت، وطارقت النعل.\n_________\n(١) رواه البخاري ١ / ٤٤٤ في الصلاة، باب الصلاة في البيعة، ومسلم رقم (٥٣٠) في المساجد، باب النهي عن بناء المساجد على القبور، وأبو داود رقم (٣٢٢٧) في الجنائز، باب في البناء على القبر، والنسائي ٤ / ٩٥ و٩٦ في الجنائز، باب اتخاذ القبور مساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨٤) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن معمر. وفي (٢/٢٨٥) قال: حدثنا معاوية بن عمرو، قال: قال أبو إسحاق الفزاري، قال: قال الأوزاعي. وفي (٢/٢٨٥) قال: حدثنا محمد بن بكر، وعبد الرزاق، قالا: أخبرنا ابن جريج. وفي (٢/٣٦٦) قال: حدثنا الخزاعي، قال: أخبرنا ليث، عن يزيد بن الهاد. وفي (٢/٣٩٦) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا أبو أويس. وفي (٢/٤٥٣) قال: حدثنا حجاج، قال: حدثنا ليث بن سعد، قال: حدثني عقيل. وفي (٢/٥١٨) قال: حدثنا سكن بن نافع، قال: حدثنا صالح (ح) وحدثنا عثمان بن عمر، قال: حدثنا مالك. والبخاري (١/١١٩) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا مالك. ومسلم (٢/٦٧) قال: حدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: أخبرني يونس، ومالك. وأبو داود (٧٢٢١) قال: حدثنا القعنبي، عن مالك. والنسائي (٤/٩٥) قال: أخبرنا محمد بن عبد الرحيم أبو يحيى صاعقة، قال: حدثنا أبو سلمة الخزاعي، قال: حدثنا الليث بن سعد، عن يزيد بن الهاد. وفي الكبرى (تحفة الأشراف) (١٠/١٣٢٣٣) عن عمرو بن سواد بن الأسود، عن ابن وهب، عن مالك.\nثمانيتهم - معمر، والأوزاعي، وابن جريج، ويزيد بن الهاد، وأبو أويس، وعقيل، وصالح، ومالك - عن الزهري، عن سعيد بن المسيب، فذكره.\n- وعن يزيد بن الأصم، عن أبي هريرة، أن رسول الله - ﷺ - قال: «لعن الله اليهود والنصارى، اتخذوا قبور أنبيائهم مساجد» .\nأخرجه مسلم (٢/٦٧) قال: حدثني قتيبة بن سعيد، قال: حدثنا الفزاري، عن عبيد الله بن الأصم، قال: حدثنا يزيد بن الأصم، فذكره.","vol":"5","page":472},{"text":"٣٦٧٠ - (خ م س) عائشة - ﵂ -: قالت: قال رسولُ اللهﷺ- في مرضه الذي لم يَقُمْ منه: «لعن الله اليهود والنصارى، اتَّخذُوا قبور أنبيائهم مساجدَ. قالت: ولولا ذلك أُبرِزَ قبرُه، غير أنه خُشيَ أن يُتَّخَذَ مسجدًا» .\nوفي رواية قالت: «ولولا ذلك لأُبْرِزَ قبرهُ، غير أني أخشى أن يُتَّخَذَ مسجدًا» . وفي أخرى «ولولا ذلك» ولم يذكر: «قالت» وفي أخرى عنها وعن ابن عباس قالا: «لما نُزِلَ برسول الله - ﷺ-: طَفِقَ يطرح خميصة له على وجهه، فإذا اغتمَّ كشفها عن وجهه، فقال: وهو كذلك - لعنةُ الله على اليهود والنصارى، اتخذوا (١) قبور أنبيائهم مساجد، يُحَذِّرُ ما صنعوا (٢)» ⦗٤٧٤⦘ أخرجه البخاري ومسلم، وأخرج النسائي الرواية الآخرة، وفي رواية ذكرها رزين قال: «لعن رسول الله - ﷺ- مُتَّخِذي المساجد على القبور» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَفِق): يفعل كذا: أي جعل.\n(اغْتَمَّ): إذا طرح على وجهه شيئًا يحبس نفسه عن الخروج.\n_________\n(١) قال الحافظ في \" الفتح \": قوله \" اتخذوا \" جملة مستأنفة على سبيل البيان لموجب اللعن، كأنه قيل: ما سبب لعنهم؟ فأجيب بقوله: \" اتخذوا \".\n(٢) قال الحافظ في \" الفتح \": قوله \" يحذر ما صنعوا \" جملة أخرى مستأنفه من كلام الراوي، كأنه سئل عن حكمة ذكر ذلك في ذلك الوقت؟ فأجاب بذلك، وقد استشكل ذكر النصارى فيه لأن اليهود لهم أنبياء، بخلاف النصارى، فليس بين عيسى وبين نبينا ﷺ نبي غيره، وليس له قبر.\nوالجواب: أنه كان فيهم أنبياء أيضًا، لكنهم غير مرسلين، كالحواريين ومريم في قول، أو ⦗٤٧٤⦘ الجمع في قوله: \" أنبيائهم \" بإزاء المجموع من اليهود والنصارى. أو المراد: الأنبياء وكبار أتباعهم، فاكتفى بذكر الأنبياء: ويؤيده قوله في رواية مسلم من طريق جندب \" كانوا يتخذون قبور أنبيائهم وصالحيهم مساجد \" ولهذا لما أفرد النصارى في الحديث الذي قبله قال: \" إذا مات فيهم الرجل الصالح \" ولما أفرد اليهود في الحديث الذي بعده قال: \" قبور أنبيائهم \" أو المراد بالاتخاذ: أعم من أن يكون ابتداعًا أو أتباعًا فاليهود ابتدعت، والنصارى اتبعت، ولا ريب أن النصارى تعظم قبور كثير من الأنبياء الذين تعظمهم اليهود.\n(٣) رواه البخاري ٣ / ١٦١ في الجنائز، باب ما يكره من اتخاذ المساجد على القبور، وباب ما جاء في قبر النبي ﷺ، وفي المغازي، باب مرض النبي ﷺ ووفاته، ومسلم رقم (٥٢٩) في المساجد، باب النهي عن بناء المساجد على القبور واتخاذ الصور فيها، والنسائي ٢ / ٤٠ و٤١ في المساجد، باب النهي عن اتخاذ القبور مساجد، و٤ / ٩٥ في الجنائز، باب اتخاذ القبور مساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨٠) قال: حدثنا هاشم. قال: حدثنا أبو معاوية، يعني شيبان. وفي (٦/١٢١) قال: حدثنا عفان. قال: حدثنا أبو عوانة. وفي (٦/٢٥٥) قال: حدثنا عارم بن الفضل. قال: حدثنا أبو عوانة. والبخاري (٢/١١١) قال: حدثنا عبيد الله بن موسى، عن شيبان. وفي (٢/١٢٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا أبو عوانة. ومسلم (٢/٦٧) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد. قالا: حدثنا هاشم بن القاسم. قال: حدثنا شيبان.\nكلاهما - شيبان، وأبو عوانة - عن هلال بن أبي حميد، عن عروة بن الزبير، فذكره.\n- الروايات متقاربة المعنى.\n- وعن سعيد بن المسيب، عن عائشة أن النبي - ﷺ - قال: «لعن الله قوما اتخذوا قبور أنبيائهم مساجد» .\nأخرجه أحمد (٦/١٤٦) قال: حدثنا محمد بن جعفر. (ح) ومحمد بن بكر. وفي (٦/٢٥٢) قال: حدثنا محمد بن بكر. والنسائي (٤/٩٥) قال: أخبرنا عمرو بن علي. قال: حدثنا خالد بن الحارث.\nثلاثتهم - محمد بن جعفر، وابن بكر، وخالد - قالوا: حدثنا سعيد، عن قتادة، عن سعيد بن المسيب، فذكره.\n- وعن عبيد الله بن عبد الله بن عتبة؛ أن عائشة قالت: «كان على رسول الله - ﷺ - خميصة سوداء حين اشتد به وجعه. قالت: فهو يضعها مرة على وجهه ومرة يكشفها عنه، ويقول: قاتل الله قوما اتخذوا قبور أنبيائهم مساجد. يحرم ذلك على أمته» .\nأخرجه أحمد (٦/٢٧٤) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق، عن صالح بن كيسان، عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.\nوبرواية عبيد الله بن عبد الله بن عتبة، عن عائشة، وابن عباس:\n١- أخرجه أحمد (١/٢١٨) (١٨٨٤) و(٦/٣٤) قال: حدثنا عبد الأعلى. وفي (٦/٢٢٨) قال: حدثنا عبد الرزاق. كلاهما - عبد الأعلى، وعبد الرزاق - عن معمر.\n٢- وأخرجه أحمد (٦/٢٧٥) والنسائي في الكبرى (تحفة الأشراف) (٥٨٤٢) عن عبيد الله بن سعد بن إبراهيم بن سعد. كلاهما - أحمد، وعبيد الله - عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح بن كيسان.\n٣- وأخرجه الدارمي (١٤١٠) . والبخاري (١/١١٨) كلاهما عن أبي اليمان الحكم بن نافع، قال: أخبرنا شعيب.\n٤- وأخرجه البخاري (٤/٢٠٦) قال: حدثني بشر بن محمد. والنسائي (٢/٤٠) . وفي الكبرى (٦٩٣) قال: أخبرنا سويد بن نصر. كلاهما - بشر وسويد - عن عبد الله بن المبارك، قال: أخبرني معمر، ويونس.\n٥- وأخرجه البخاري (٦/١٣ و١٤) قال: حدثنا سعيد بن عفير. وفي (٧/١٩٠) قال: حدثني يحيى بن بكير. كلاهما - سعيد، ويحيى - قالا: حدثنا الليث، قال: حدثني عقيل.\n٦- وأخرجه مسلم (٢/٦٧) قال: حدثني هارون بن سعيد الأيلي، وحرملة بن يحيى، قال حرملة: أخبرنا، وقال هارون: حدثنا ابن وهب، قال: أخبرني يونس.\nخمستهم - معمر، وصالح، وشعيب، ويونس، وعقيل - عن ابن شهاب، قال: أخبرني عبيد الله بن عبد الله، فذكره.","vol":"5","page":473},{"text":"٣٦٧١ - (ط) عمر بن عبد العزيز - ﵀ - قال: كان من آخر ما تكلم به رسولُ الله -ﷺ- أن قال: «قاتلَ الله اليهود والنصارى، اتخذُوا قبور أنبيائهم مساجدَ لا يبْقَيَنَّ دينان في جزيرة العرب» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٩٢ في الجامع، باب ما جاء في إجلاء اليهود من المدينة مرسلًا، وهو موصول في الصحيحين عن عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١٧١٦) قال: عن إسماعيل بن أبي حكيم، فذكره.\nوقال الزرقاني في شرح الموطأ (٤/٢٩٠): مرسل، وهو موصول في الصحيحين، وغيرهما من طرق عن عائشة وغيرها.","vol":"5","page":474},{"text":"٣٦٧٢ - (ط) عطاء بن يسار أن رسولَ الله - ﷺ- قال: «اللهمَّ ⦗٤٧٥⦘ لا تجعلْ قبري وثنًا يعبد، اشْتَدَّ غضب الله على قوم اتخذوا قبور أنبيائهم مساجدَ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وثنًا): الوثن: الصنم، وما يعبد من دون الله ﷿.\n_________\n(١) ١ / ١٧٢ في قصر الصلاة، باب جامع الصلاة مرسلًا، وقد صح موصولًا من حديث أبي هريرة ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٤١٥) قال: عن زيد بن أسلم، فذكره. وقال الزرقاني في شرح الموطأ (١/٤٩٦) قال ابن عبد البر: لا خلاف عن مالك في إرسال هذا الحديث.\nوأسنده البزار عن عمر بن محمد عن زيد عن عطاء، عن أبي سعيد الخدري عن النبي - ﷺ -، وقوله: «اشتد غضب الله على قوم اتخذوا قبور أنبيائهم مساجد» محفوظ من طرق كثيرة صحاح. وعمر بن محمد بن عبد الله بن عمر بن الخطاب من ثقات أشراف أهل المدينة. روى عنه مالك والثوري، وسليمان بن بلال، فالحديث صحيح عند من يحيج بمراسيل الثقات، وعند من قال بالمسند لإسناد عمر بن محمد له بلفظ الموطأ سواد وهو من تقبل زيادته وله شاهد عند العقيلي من طريق سفيان عن حمزة بن المغيرة عن سهيل بن أبي صالح عن أبي هريرة رفعه.","vol":"5","page":474},{"text":"٣٦٧٣ - (د) أبو صالح الغفاري: «أن عليًّا مرَّ بِبَابلَ وهو يسير، فجاءه المؤذِّن يُؤْذِنُه بصلاة العصر، فلما بَرَزَ منها أَمر المؤذِّن فأقام الصلاة، فلما فرغ قال: إن حِبِّي - ﷺ- نهاني أن أُصلِّي في المقبرة، ونهاني أن أُصلي في أرض بابل، فإنها ملعونة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرض بابل): قال الخطابي: في إسناد هذا الحديث مقال، ولا أعلم أحدًا من العلماء حرم الصلاة في أرض بابل، قال: ويُشبه - إن ثبت هذا الحديث-: أنه نهاه أن يتخذ أرض بابل وطنًا ومقامًا، فتكون صلاته فيها -إذا كانت إقامته بها -[مكروهة]، أو لعل النهي على الخصوص، ألا تراه قال: نهاني، ولعل ذلك إنذار منه بما لقي من المحنة بالكوفة، وهي أرض بابل.\n_________\n(١) رقم (٤٩٠) في الصلاة، باب في المواضع التي لا تجوز فيها الصلاة، وفي إسناده مقال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩٠) قال: حدثنا سليمان بن داود، قال: أخبرنا ابن وهب، قال: حدثني ابن لهيعة ويحيى بن أزهر، عن عمار بن سعد المرادي. وفي (٤٩١) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني يحيى بن أزهر وابن لهيعة، عن الحجاج بن شداد.\nكلاهما - عمار، وحجاج - عن أبي صالح الغفاري، فذكره.","vol":"5","page":475},{"text":"<span data-type=\"title\" id=toc-709>[النوع] الثالث: في الصلاة على الدابة</span>\n٣٦٧٤ - (د) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- كان إذا سافر، فأراد أن يتطوَّع: استقبل القبلة بناقته ثم كبَّر ثم صلَّى حيث وجَّهه رِكابُه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٢٢٥) في الصلاة، باب التطوع على الراحلة والوتر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٠٣)، وعبد بن حميد (١٢٣٣) كلاهما عن يزيد بن هارون. وأخرجه أبو داود (١٢٢٥) قال: حدثنا مسدد. كلاهما - يزيد، ومسدد - قال: حدثنا ربعي بن عبد الله بن الجارود، قال: حدثني عمرو بن أبي الحجاج، قال: حدثني الجارود بن أبي سبره، فذكره.","vol":"5","page":476},{"text":"٣٦٧٥ - (خ م ط د ت س) عبد الله بن عمر - ﵄ -: «أن النبي - ﷺ- كان يُسَبِّحُ على ظهر راحلته حيث كان وجهه، ويُومئ برأْسه، وكان ابن عمر يفعله» أخرجه البخاري ومسلم.\nولمسلم قال فيه: «يُسبِّحُ على الراحلة قِبلَ أيِّ وجه توجَّه، ويوتر عليها، غير أنه لا يصلِّي عليها المكتوبةَ» . ولهما من حديث سعيد بن يسار قال: «كنتُ أسير مع عبد الله بن عمر بطريق مكة، فلما خشيتُ الصبح، فنزلت فأوْترت ثم لحقتُه، فقال عبد الله بن عمر: أَين كنت؟ فقلت: خشيتُ الصبح، فنزلتُ فأوترت، فقال: أليس لك في رسولِ الله - ﷺ- أُسوة حسنة؟ فقلت: بلى والله، فقال: إن رسولَ الله - ﷺ- كان يوتر على البعير» . وللبخاري تعليقًا (١): قال سالم: كان عبد الله يصلي على دابته من الليل وهو مسافر، ما يُبَالي حيث كان وجهه، قال ابن عمر: وكان رسولُ الله - ﷺ- «يُسبِّح على الراحلة» . ⦗٤٧٧⦘ وذكر مثل الرواية الثانية إلى آخرها: وللبخاري: «أن ابن عمر كان يُصلِّي على راحلته، ويوتِرُ عليها، ويخبر: أن النبيَّ - ﷺ- كان يفعله» .\nوله في أخرى: «كان ابن عمر يصلي في السفر على راحلته أينما توجهت يُومِئُ، وذكر أن النبي - ﷺ- كان يفعله» . وله في أخرى قال: «كان رسولُ الله - ﷺ- يصلِّي في السفر على راحلته حيث توجهت به يُومِئُ إيماءً صلاةَ الليل، إلا الفرائض، ويوتر على راحلته» .\nولمسلم قال: «رأيتُ النبي -ﷺ- يصلي على حمار وهو مُتَوجِّه إلى خيبر» . وفي أخرى: «أن النبي - ﷺ- كان يصلي على راحلته حيث توجّهت [به]» وفي أخرى: «كان يصلي سُبْحتَه حيثما توجَّهت به ناقته» .\nوفي أخرى: «كان النبي - ﷺ- يصلِّي على دابته وهو مقبل من مكة إلى المدينة حيثما توجهت، وفيه نزلت ﴿فَأيْنَمَا تُوَلُّوا فَثَمَّ وَجهُ اللهِ﴾ [البقرة: ١١٥]» .\nوفي أخرى: «كان يصلِّي على راحلته حيثما توجهت به، قال: وكان ابن عمر يفعل ذلك» . وفي أخرى: «كان النبي - ﷺ- يوتر على راحلته» . وأخرج الموطأ رواية سعيد بن يسار، والرواية التي فيها ذكْر خيبر، والرواية التي لمسلم قبل الرواية الآخرة، وأخرج أبو داود الرواية الثانية التي آخرها: «ولا يصلي عليها المكتوبة» والرواية التي فيها ذكر خيبر. وأخرج الترمذي رواية سعيد بن يسار، وهذا لفظه: قال: «كنت مع ابن عمر في سفر، فتخلفت عنه، فقال: أين كنت؟ ⦗٤٧٨⦘ فقلت: أوترتُ ...» فذكر الحديث وفيه: «على راحلته» وأخرج الرواية التي فيها ذِكْر الآية. وهذا لفظه: «إن النبي - ﷺ- كان يصلي على راحلته أينما توجَّهت به، وهو جاءٍ من مكة إلى المدينة، ثم قرأ ابن عمر هذه الآية: ﴿وَلِلَّهِ المَشْرقُ والمَغْرِبُ ...﴾ الآية. [البقرة: ١١٥]» وقال: «في هذا أُنزِلت» . وأخرج النسائي الرواية الثانية التي فيها: «ولا يُصلِّي عليها المكتوبة»، وأخرج مسند رواية سعيد بن يسار، وأخرج الرواية التي فيها ذكر الآية ونزولها، والرواية التي لمسلم قبل الرواية الآخرة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُسَبِّح) التسبيح: صلاة النافلة هاهنا.\n_________\n(١) وصله الإسماعيلي كما في \" الفتح \".\n(٢) رواه البخاري ٢ / ٤٧٣ في تقصير الصلاة، باب صلاة التطوع على الدابة وحيثما توجهت به، وباب الإيماء على الدابة، وباب من لم يتطوع في السفر دبر الصلاة، وباب من تطوع في السفر، وفي الوتر، باب الوتر على الدابة، وباب الوتر في السفر، ومسلم رقم (٧٠٠) في المسافرين، باب جواز صلاة النافلة على الدابة في السفر حيث توجهت، والموطأ ١ / ١٥٠ و١٥١ في قصر الصلاة، باب صلاة النافلة في السفر بالنهار والليل، وأبو داود رقم (١٢٢٤) و(١٢٢٦) في الصلاة، باب التطوع على الراحلة والوتر، والترمذي رقم (٤٧٢) في الصلاة، باب ما جاء في الوتر على الراحلة، ورقم (٢٩٦١) في التفسير، باب ومن سورة البقرة، والنسائي ١ / ٢٤٣ و٢٤٤ في القبلة، باب الحال التي يجوز فيها استقبال غير القبلة، و٣ / ٢٣٢ في قيام الليل، باب الوتر على الراحلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.\nأخرج الحديث بألفاظ عدة منها:\n«كان رسول الله - ﷺ - يصلي وهو مقبل من مكة إلى المدينة على راحلته، حيث كان وجهه. قال: وفيه نزلت: ﴿فأينما تولو فثم وجه الله﴾» .\nوفي رواية يزيد بن هارون: «كان النبي - ﷺ - يصلي على راحلته تطوعا، أينما توجهت به، وهو جاء من مكة إلى المدينة. ثم قرأ ابن عمر هذه الآية: ﴿ولله المشرق والمغرب﴾ الآية. فقال: ابن عمر: ففي هذه أنزلت هذه الآية» .\nوفي رواية ابن فضيل:\n«إنما نزلت هذه الآية: ﴿فأينما تولوا فثم وجه الله﴾، أن تصلي أينما توجهت بك راحلتك في السفر، كان رسول الله - ﷺ - إذا رجع من مكة يصلي على راحلته تطوعا، يومئ برأسه نحو المدينة» .\nأخرجه أحمد (٢/٢٠) (٤٧١٤) قال: حدثنا يحيى. وفي (٢/٤١) (٥٠٠١) قال: حدثنا عبد الله بن إدريس. ومسلم (٢/١٤٩) قال: حدثني عبيد الله بن عمر القواريري، قال: حدثنا يحيى بن سعيد. (ح) وحدثناه أبو كريب، قال: أخبرنا ابن المبارك، وابن أبي زائدة (ح) وحدثنا ابن نمير، قال: حدثنا أبي. والترمذي (٢٩٥٨) قال: حدثنا عبد بن حميد، قال: أخبرنا يزيد بن هارون. والنسائي (١/٢٤٤) قال: أخبرنا عمرو بن علي ومحمد بن المثنى، عن يحيى. وفي الكبرى (تحفة الأشراف) (٧٠٥٧) عن محمد بن آدم، عن ابن المبارك. وابن خزيمة (١٢٦٧) قال: حدثنا بندار، قال: حدثنا يحيى. وفي (١٢٦٩) قال: حدثنا علي بن المنذر، قال: حدثنا ابن فضيل.\nسبعتهم - يحيى بن سعيد، وعبد الله بن إدريس، وابن المبارك، ويحيى بن زكريا بن أبي زائدة، وعبد الله بن نمير، ويزيد بن هارون، وابن فضيل - عن عبد الملك بن أبي سليمان، قال: حدثنا سعيد بن جبير، فذكره.\n- أخرجه أحمد (٢/٤) (٤٤٧٦) قال: حدثنا إسماعيل، قال: حدثنا أيوب، عن سعيد بن جبير، أن ابن عمر كان يصلي على راحلته تطوعا، فإذا أراد أن يوتر نزل فأوتر على الأرض.\n- وعن سالم بن عبد الله، عن ابن عمر، ﵄، «أن رسول الله - ﷺ - كان يسبح على ظهر راحلته، حيث كان وجهه، يومئ برأسه» . وكان ابن عمر يفعله.\nهذه رواية شعيب، عن الزهري، وفي رواية معمر: «أن رسول الله - ﷺ - كان يصلي على راحلته، حيث توجهت به» .\nوفي رواية يونس: «كان رسول الله - ﷺ - يصلي على الراحلة قبل أي وجه تتوجه به، ويوتر عليها، غير أنه لا يصلي عليها المكتوبة» .\nوفي رواية عبد الرحمن بن أبي الزناد، عن موسى بن عقبة: «أن عبد الله بن عمر كان يصلي في السفر صلاته بالليل، ويوتر راكبا على بعيره، لا يبالي حيث وجه بعيره، ويذكر ذلك عن النبي - ﷺ -» .\nوفي رواية عبد الله بن عمر العمري، عن موسى بن عقبة: «أن النبي - ﷺ - كان يوتر على راحلته» .\n١- أخرجه أحمد (٢/٧) (٤٥١٨) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/١٣٢) (٦١٥٥) قال: حدثنا عصام بن خالد، قال: حدثنا شعيب بن أبي حمزة. (ح) وأبو اليمان، قال: أخبرنا شعيب بن أبي حمزة. والبخاري (٢/٥٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. ومسلم (٢/١٥٠) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وأبو داود (١٢٢٤) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني يونس. والنسائي (١/٢٤٣) قال: أخبرنا عيسى بن حماد زعبة، وأحمد بن عمرو بن السرح، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن وهب، عن يونس. وفي (٢/٦١) . وفي الكبرى (٨٥٨) قال: أخبرنا عيسى بن حماد، قال: حدثنا ابن وهب، قال: أخبرني يونس. وابن خزيمة (١٠٩٠) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب (ح) وأخبرني ابن عبد الحكم، أن ابن وهب أخبرهم، قال: أخبرني يونس. وفي (١٢٦٢) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني يونس. ثلاثتهم - معمر، وشعيب بن أبي حمزة، ويونس - عن ابن شهاب الزهري.\n٢- وأخرجه أحمد (٢/١٣٧) (٦٢٢١) قال: حدثنا سليمان بن داود، قال: حدثنا عبد الرحمن بن أبي الزناد. وفي (٢/١٣٨) (٦٢٢٤) قال: حدثنا نوح بن ميمون، قال: أخبرنا عبد الله. كلاهما - عبد الرحمن بن أبي الزناد، وعبد الله بن عمر العمري - عن موسى بن عقبة.\nكلاهما - الزهري، وموسى بن عقبة - عن سالم بن عبد الله، فذكره.\n- وعن عبد الله بن دينار، عن عبد الله بن عمر، أنه قال: «كان رسول الله - ﷺ - يوتر على راحلته» .\nأخرجه مسلم (٢/١٤٩) قال: حدثني عيسى بن حماد المصري، قال: أخبرنا الليث، قال: حدثني ابن الهاد، عن عبد الله بن دينار، فذكره.\n- وعن نافع، عن ابن عمر: «أن رسول الله - ﷺ - كان يصلي سبحته، حيثما توجهت به ناقته» .\nهذه رواية عبد الله بن نمير، عن عبيد الله بن عمر، وفي رواية قران بن تمام، ووهيب، وأبي خالد الأحمر، عن عبيد الله، عن نافع: «أن النبي - ﷺ - كان يصلي على راحلته، حيث توجهت به» .\nوفي رواية معتمر بن سليمان، عن عبيد الله: «رأيت ابن عمر يصلي على دابته التطوع حيث توجهت به، فذكرت له ذلك؟ فقال: رأيت أبا القاسم يفعله» .\nوفي رواية ابن عجلان، وموسى بن عقبة: «أنه كان يصلي على راحلته، ويوتر عليها، ويذكر ذلك عن النبي - ﷺ -» .\nوفي رواية ابن أبي ليلى: «أن النبي - ﷺ - كان يصلي على راحلته في التطوع، حيثما توجهت به، يومئ إيماء، ويجعل السجود أخفض من الركوع» .\nوفي رواية جويرية بن أسماء: «كان النبي - ﷺ - يصلي في السفر على راحلته، حيث توجهت به، يومئ إيماء، صلاة الليل إلا الفرائض، ويوتر على راحلته» .\nوفي رواية عبيد الله بن الأخنس: «أن رسول الله - ﷺ - كان يوتر على الراحلة» .\nوفي رواية الحسن بن الحر: «أن ابن عمر كان يوتر على بعيره. ويذكر أن النبي - ﷺ - كان يفعل ذلك» .\nأخرجه أحمد (٢/٤) (٤٤٧٠) قال: حدثنا معتمر بن سليمان، عن عبيد الله. وفي (٢/١٣) (٤٦٢٠) قال: حدثنا يحيى، عن ابن عجلان. وفي (٢/٣٨ (٤٩٥٦) قال: حدثنا قران بن تمام، عن عبيد الله. وفي (٢/٥٧ (٥٤٤٧) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا عبيد الله. وفي (٢/١٢٤) (٦٠٧١) قال: حدثنا سليمان بن حيان، أبو خالد الأحمر، عن عبيد الله، يعني ابن عمر. وفي (٢/١٤٢) (٦٢٨٧) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. وفي (٣/٧٣) قال: حدثنا وكيع، قال: حدثنا ابن أبي ليلى. والبخاري (٢/٣٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية بن أسماء. وفي (٢/٥٥) قال: حدثنا عبد الأعلى بن حماد، قال: حدثنا وهيب، قال: حدثنا موسى بن عقبة. ومسلم (٢/١٤٨) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله. وفي (٢/١٤٩) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر عن عبيد الله. والنسائي (٣/٢٣٢) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى بن سعيد، عن عبيد الله بن الأخنس. (ح) وأخبرنا إبراهيم بن يعقوب، قال: أخبرني عبد الله بن محمد بن علي، قال: حدثنا زهير، عن الحسن بن الحر. وابن خزيمة (١٢٦٤) قال: حدثنا أبو كريب، وعبد الله بن سعيد، قالا: حدثنا أبو خالد. قال عبد الله: حدثنا عبيد الله. وقال محمد بن العلاء: عن عبيد الله.\nسبعتهم - عبيد الله بن عمر، وابن عجلان، وابن أبي ليلى، وجويرية بن أسماء، وموسى بن عقبة، وعبيد؟الله بن الأخنس، والحسن بن الحر - عن نافع فذكره.\n- أخرجه أحمد (٢/١٠٥) (٥٨٢٢) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا موسى بن عقبة، قال: حدثني سالم، أن عبد الله كان يصلي في الليل، ويوتر راكبا على بعيره، لا يبالي حيث وجهه. قال: وقد رأيت أنا سالما يصنع ذلك، وقد أخبرني نافع، عن عبد الله، أنه كان يأثر ذلك عن النبي - ﷺ -.\nوعن نافع، عن ابن عمر، أنه كان في سفر، فنزل صاحب له يوتر. فقال ابن عمر: ما شأنك لا تركب؟ قال: أوتر. قال ابن عمر: أليس لك في رسول الله - ﷺ - أسوة حسنة.\nأخرجه أحمد (٢/١٦٥) (٦٤٤٩) قال: حدثنا عبد الله بن الحارث، قال: حدثني داود بن قيس، عن نافع، فذكره.\n- وعن عبد الله بن دينار، عن ابن عمر، أنه قال: «كان رسول الله - ﷺ - يصلي على راحلته، حيثما توجهت به» . قال عبد الله بن دينار: كان ابن عمر يفعل ذلك.\nوفي رواية: «أن رسول الله - ﷺ - كان يصلي على راحلته في السفر، حيث توجهت به» .\nقال عبد الله بن دينار: وكان عبد الله بن عمر يفعل ذلك.\nوفي رواية: «كان عبد الله بن عمر، ﵄ يصلي في السفر على راحلته أينما توجهت به، يومئ. وذكر عبد الله، أن النبي - ﷺ - كان يفعله» .\nأخرجه مالك في الموطأ (١١٢) . وأحمد (٢/٤٦) (٥٠٦٢) قال: حدثنا يزيد، قال: أخبرنا شعبة. وفي (٢/٥٦) (٥١٨٩) قال: حدثنا يحيى، عن سفيان. وفي (٢/٦٦) (٥٣٣٤) قال: قرأت على عبد الرحمن: مالك. (ح) وحدثنا إسحاق، قال: أخبرنا مالك. وفي (٢/٧٢) (٥٤١٣) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (٢/٨١) (٥٥٢٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٢/٥٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز بن مسلم. ومسلم (٢/١٤٩) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. والنسائي (١/٢٤٤) و(٢/٦١)، وفي الكبرى (٨٥٧) قال: أخبرنا قتيبة، عن مالك.\nخمستهم - مالك، وشعبة، وسفيان، وسليمان بن بلال، وعبد العزيز بن مسلم - عن عبد الله بن دينار، فذكره.\n- وعن سعيد بن يسار، أنه قال: كنت أسير مع ابن عمر بطريق مكة. قال سعيد: فلما خشيت الصبح نزلت فأوترت. ثم أدركته. فقال لي ابن عمر: أين كنت؟ فقلت له: خشيت الفجر، فنزلت فأوترت. فقال عبد الله: أليس لك في رسول الله - ﷺ - أسوة؟ فقلت: بلى. والله، قال: «إن رسول الله - ﷺ - كان يوتر على البعير» .\nأخرجه مالك في الموطأ ص (٩٦) . وأحمد (٢/٧) (٤٥١٩) و(٢/٧) (٤٥٣٠) و(٢/٥٧) (٥٢٠٩) قال: حدثنا عبد الرحمن بن مهدي. وفي (٢/٥٧) (٥٢٠٨) قال: حدثنا وكيع. وفي (٢/١١٣) (٥٩٣٦) قال: حدثنا إسحاق. وعبد بن حميد (٨٣٩) قال: حدثنا أبو نعيم. والدارمي (١٥٩٨) قال: أخبرنا مروان بن محمد. والبخاري (٢/٣١) قال: حدثنا إسماعيل. ومسلم (٢/١٤٩) قال: حدثنا يحيى بن يحيى. وابن ماجه (١٢٠٠) قال: حدثنا أحمد بن سنان، قال: حدثنا عبد الرحمن بن مهدي. والترمذي (٤٧٢) قال: حدثنا قتيبة. والنسائي (٣/٢٣٢) وفي الكبرى (١٣٠٤) قال: أخبرنا قتيبة.\nثمانيتهم - عبد الرحمن بن مهدي، ووكيع، وإسحاق، وأبو نعيم، ومروان بن محمد، وإسماعيل بن أبي أويس، ويحيى بن يحيى، وقتيبة - عن مالك بن أنس عن أبي بكر بن عمر بن عبد الرحمن بن عبد الله بن عمر بن الخطاب، عن سعيد بن يسار، فذكره.\n- رواية عبد الرحمن بن مهدي، وأبي نعيم، ومروان بن محمد، وقتيبة، مختصرة على: «أن رسول الله - ﷺ - كان يوتر على البعير» .\n- لفظ رواية وكيع: «قال لي ابن عمر: أما لك برسول الله أسوة؟ كان رسول الله - ﷺ - يوتر على بعيره» .\nوعن سعيد بن يسار، عن ابن عمر، قال: «رأيت رسول الله - ﷺ - يصلي على حمار، وهو موجه إلى خيبر» .\nوفي رواية: «رأيت رسول الله - ﷺ - يصلي على حمار، وهو متوجه إلى خيبر، نحو المشرق» .\nوفي رواية: «رأيت رسول الله - ﷺ - يصلي على حمار، ووجهه قبل المشرق، تطوعا» .\nأخرجه مالك في الموطأ (١١٢) . وأحمد (٢/٧) (٤٥٢٠) و(٢/٥٧) (٥٢٠٧) قال: حدثنا عبد الرحمن، عن مالك. وفي (٢/٤٩) (٥٠٩٩) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان. وفي (٢/٥٧) (٥٢٠٦) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٢/٧٥) (٥٤٥١) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (٢/٨٣) (٥٥٥٧) قال: حدثنا يزيد بن هارون، قال: أخبرنا سفيان بن سعيد. وفي (٢/١٢٨) (٦١٢٠) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. ومسلم (٢/١٤٩) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وأبو داود (١٢٢٦) قال: حدثنا القعنبي، عن مالك. والنسائي (٢/٦٠)، وفي الكبرى (٧٣٠) قال: أخبرنا قتيبة بن سعيد، عن مالك. وابن خزيمة (١٢٦٨) قال: حدثنا أحمد بن عبدة، قال: أخبرنا محمد بن دينار.\nخمستهم - مالك، وسفيان بن سعيد، والثوري، وحماد بن سلمة، وزائدة، ومحمد بن دينار - عن عمرو بن يحيى المازني، عن أبي الحباب سعيد بن يسار، فذكره.\n- قال أبو عبد الرحمن النسائي: لم يتابع عمرو بن يحيى على قوله: يصلي على حمار - إنما يقولون: (يصلي على راحلته) .\nوعن عبد الرحمن بن سعد، قال: كنت مع ابن عمر، فكان يصلي على راحلته ها هنا وها هنا، فقلت له؟ فقال: هكذا رأيت رسول الله - ﷺ - يفعل.\nهذه رواية سفيان، وفي رواية شعبة: «صحبت ابن عمر من المدينة إلى مكة، فجعل يصلي على راحلته ناحية مكة، فقلت لسالم: لو كان وجهه إلى المدينة كيف كان يصلي؟ قال: سله. فسألته؟ فقال: نعم. وها هنا وهاهنا. وقال: لأن رسول الله - ﷺ - صنعه» .\nوفي رواية حماد بن أبي سليمان: «أنه أبصر عبد الله بن عمر يصلي على راحلته لغير القبلة تطوعا. فقال: ما هذا يا أبا عبد الرحمن؟ قال: كان نبي الله - ﷺ - يفعله» .\nأخرجه أحمد (٢/٤٠) (٤٩٨٢) قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان عن منصور، وفي قال حدثنا محمد بن جعفر قال: حدثنا شعبة عن منصور وفي (٢/١٥٤) (٥٠٤٨) قال: حدثنا حسين وفي (٢/٤٥) (٥٠٤٨) قال: حدثناه حسين، قال: حدثنا شيبان، عن منصور. وفي (٢/١٠٥) (٥٨٢٦) قال: حدثنا عبد الوهاب، قال: أخبرنا هشام، عن حماد.\nكلاهما - منصور، وحماد بن أبي سليمان - عن عبد الرحمن بن سعد، مولى عمر بن الخطاب، فذكره.\n-وعن حفص بن عاصم، عن ابن عمر، أنه كان يصلي حيث توجهت به راحلته. قال: وكان رسول الله - ﷺ - يفعله» .\nأخرجه أحمد (٢/٤٤) (٥٠٤٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن خبيب بن عبد الرحمن، عن حفص بن عاصم، فذكره.","vol":"5","page":476},{"text":"٣٦٧٦ - (خ م ط س) أنس بن سيرين قال: «استقبلنا أنسًا حين قدِم من الشام، فلقيناه بعين التَّمْرِ، فرأيته يصلي على حمار، ووجهه من ذلك ⦗٤٧٩⦘ الجانب - يعني عن يسار القبلة - فقلتُ: رأَيتُك تصلي لغير القبلة، فقال: لولا أني رأيتُ رسولَ - ﷺ- يفعله لم أَفعله» . أخرجه البخاري ومسلم، وأخرجه الموطأ عن يحيى بن سعيد قال: «رأيتُ أنس بن مالك في سفر وهو يصلي على حمار، وهو متوجِّه إلى غير القبلة، يركع ويسجد إيماء من غير أن يضع وجهه على شيء» . وأخرجه النسائي، «أنه رأى رسولَ اللهﷺ- يصلي على حمار وهو راكب إلى خيبرَ والقِبلةُ خلفه» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٧٤ و٤٧٥ في تقصير الصلاة، باب صلاة التطوع على الحمار، ومسلم رقم (٧٠٢) في المسافرين، باب جواز صلاة النافلة على الدابة، والموطأ ١ / ١٥١ في قصر الصلاة، باب صلاة النافلة في السفر بالنهار والليل والصلاة على الدابة، والنسائي ٢ / ٦٠ في المساجد، باب الصلاة على الحمار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٠٤) قال: حدثنا يزيد بن هارون. والبخاري (٢/٥٦) قال: حدثنا أحمد بن سعيد، قال: حدثنا حبان. ومسلم (٢/١٥٠) قال: حدثني محمد بن حاتم، قال: حدثنا عفان. ثلاثتهم - يزيد، وحبان، وعفان - عن همام بن يحيى، قال: حدثنا أنس بن سيرين، فذكره.\nورواية مالك أخرجها في الموطأ (٣٥٤)، فذكره.","vol":"5","page":478},{"text":"٣٦٧٧ - (خ م ت د س) جابر بن عبد الله - ﵄ -: قال: «بعثني رسولُ الله -ﷺ- في حاجة، فجِئتُ وهو يصلي على راحلته نحوَ المشرق، والسجودُ أَخفضُ من الركوع» . هذه رواية الترمذي وأبي داود، وفي رواية البخاري ومسلم قال: «كنا مع النبيﷺ-، فبعثني في حاجه، فرجعت وهو يصلِّي على راحلته [ووجهه] على غير القبلة، فسلَّمت عليه، فلم يردَّ عليَّ، فلما انصرف قال: أمَّا إنه لم يمنعْني أنْ أردَّ عليك إلا أني كنت أُصلي» .\nوفي رواية البخاري: «أن النبي - ﷺ- كان يصلي التطوع وهو راكب في غير القبلة» . وفي أخرى له: «كان يصلي على راحلته نحو المشرق، فإذا أرَاد أن يصلِّي المكتوبة نزل فاستقبل القِبلة» . وله في أخرى قال: «رأيتُ النبيَّ - ﷺ- في غزوة أنمَار يصلي ⦗٤٨٠⦘ على راحلته، متوجهًا قِبلَ المشرق متطوعًا» . وفي أخرى لمسلم: «أن رسولَ الله - ﷺ- بعثني لحاجة، ثم أدركتُه وهو يصلي - وفي رواية - وهو يسير، فسلَّمتُ عليه، فأشار إليَّ، فلما فرغ دعاني، فقال: إنك سلَّمتَ [عليَّ] آنفًا وأنا أُصلي، وهو موجّه حينئذ قِبل المشرق» .\nوفي أخرى له قال: أرسلني رسول الله - ﷺ- وهو منطلق إلى بني المصطَلِق فأتيته وهو يصلي على بعيره، فكلمته، فقال لي بيده هكذا - أومأ زهير بيده - ثم كلمته فقال لي هكذا - وأومأ زهير بيده نحو الأرض - وأنا أسمعه يقرأ، يومئ برأسه، فلما فرغ قال: «ما فعلتَ في الذي أرسلتُك له؟ فإنه لم يمنعني أن أكلمك إلا أني كنت أُصلي» .\nوأخرج أبو داود أيضًا رواية مسلم هذه الآخرة، ولم يذكر قول زهير، وأخرج النسائي أيضًا رواية مسلم الأولى، وله في أخرى قال: «بعثني النبيُّ - ﷺ- وهو يسير مُشَرِّقًا ومُغرِّبًا، فسلمت عليه، فأشار بيده فانصرفتُ، فناداني: يا جابر، فأتيته فقلت: يا رسول الله، سلمتُ عليك، فلم ترد عليَّ، فقال: إني كنت أصلي» . وفي رواية ذكرها رزين بنحو ما سبق، وفيه: «فقلت في نفسي: لعل النبي - ﷺ- وجد عليَّ أن أبطأتُ، ثم سلمت عليه، فلم يردَّ عليَّ، فوقع في قلبي أشد من الأول، ثم سلمت عليه، فردَّ عليَّ ...» وذكر الحديث (١) .\n_________\n(١) رواه البخاري ٢ / ٤٧٣ في تقصير الصلاة، باب صلاة التطوع على الدواب حيثما توجهت، وباب ينزل للمكتوبة، وفي القبلة، باب التوجه نحو القبلة حيث كان، وفي المغازي، باب ينزل للمكتوبة، ومسلم رقم (٥٤٠) في المساجد، باب تحريم الكلام في الصلاة ونسخ ما كان من إباحته، وأبو داود رقم (٩٢٦) في الصلاة، باب رد السلام في الصلاة، ورقم (١٢٢٧) في الصلاة، باب التطوع على الراحلة والوتر، والترمذي رقم (٣٥١) في الصلاة، باب ما جاء في الصلاة على الدابة حيثما توجهت به، والنسائي ٣ / ٢٦ في السهو، باب رد السلام بالإشارة في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.\n١- أخرجه أحمد (٣/٢٩٦) قال: حدثنا عبد الرزاق. وفي (٣/٣٨٠) قال: حدثنا محمد بن بكر. وابن خزيمة (١٢٧٠) قال: حدثنا أحمد بن المقدام العجلي، قال: حدثنا محمد بن بكر. كلاهما - عبد الرزاق، ومحمد - قالا: أخبرني ابن جريج.\n٢- وأخرجه أحمد (٣/٣١٢) قال: حدثنا هاشم. وفي (٣/٣٣٨) قال: حدثنا حسن. ومسلم (٢/٧١) قال: حدثنا أحمد بن يونس. وأبو داود (٩٢٦) قال: حدثنا عبد الله بن محمد النفيلي. وابن خزيمة (٨٨٩) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا خلاد الجعفي (يعني ابن يزيد - خمستهم - هاشم بن القاسم، وحسن، وأحمد بن يونس، وعبد الله، وخلاد - عن زهير بن معاوية.\n٣- وأخرجه أحمد (٣/٣٣٢) قال: حدثنا أبو أحمد. وفي (٣/٣٧٩) قال: حدثنا يزيد. وفي (٣/٣٨٨) قال: حدثنا عبد الرزاق. وأبو داود (١٢٢٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع. والترمذي (٣٥١) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، ويحيى بن آدم. خمستهم - أبو أحمد، ويزيد، وعبد الرزاق، ووكيع، ويحيى - عن سفيان الثوري.\n٤- وأخرجه أحمد (٣/٣٣٤) قال: حدثنا يونس بن محمد، وحجين. ومسلم (٢/٧١) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنا محمد بن رمح. وابن ماجه (١٠١٨) قال: حدثنا محمد بن رمح المصري. والنسائي (٣/٦) قال: أخبرنا قتيبة. أربعتهم - يونس، وحجين، وقتيبة، وابن رمح - عن الليث بن سعد.\n٥- وأخرجه أحمد (٣/٣٥١) قال: حدثنا عبد الصمد، وكثير بن هشام، قالا: حدثنا هشام.\n٦- وأخرجه أحمد (٣/٣٦٣) قال: حدثنا عفان، قال: حدثنا يزيد بن إبراهيم.\n٧- وأخرجه النسائي (٣/٦) قال: أخبرنا محمد بن هاشم البعلبكي، قال: حدثنا محمد بن شعيب بن شابور، عن عمرو بن الحارث.\nسبعتهم - ابن جريج، وزهير، وسفيان، والليث، وهشام، ويزيد، وعمرو - عن أبي الزبير، فذكره.\nفي رواية ابن جريج: «رأيت النبي - ﷺ - وهو على راحلته يصلي النوافل في كل وجه، ولكنه يخفض السجدتين من الركعتين، ويومئ إيماء» .\n- وعن عثمان بن عبد الله بن سراقة، عن جابر بن عبد الله الأنصاري، قال: «رأيت النبي - ﷺ - في غزوة أنمار يصلي على راحلته متوجها قبل المشرق متطوعا» .\nأخرجه أحمد (٣/٣٠٠) قال: حدثنا وكيع. والبخاري (٥/١٤٨) قال: حدثنا آدم.\nكلاهما - وكيع، وآدم - عن ابن أبي ذئب، عن عثمان بن عبد الله بن سراقة، فذكره.\n- وعن محمد بن عبد الرحمن بن ثوبان، قال: حدثني جابر بن عبد الله.\nأن النبي - ﷺ - كان يصلي على راحلته نحو المشرق، فإذا أراد أن يصلي المكتوبة نزل فاستقبل القبلة» .\nأخرجه أحمد (٣/٣٠٤ و٣٣٠) قال: حدثنا إسماعيل - يعني ابن علية -، قال: أخبرنا هشام الدستوائي. وفي (٣/٣٧٨) قال: حدثنا عبد الرزاق، عن معمر. والدارمي (١٥٢١) قال: أخبرنا يزيد بن هارون، قال: أخبرنا هشام الدستوائي. والبخاري (١/١١٠) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام. وفي (٢/٥٥) قال: حدثنا أبو نعيم، قال: حدثنا شيبان. وفي (٢/٥٦) قال: حدثنا معاذ بن فضالة، قال: حدثنا هشام. وابن خزيمة (٩٧٦) قال: حدثنا محمد بن عبد الله بن ميمون بالإسكندرية، قال: حدثنا الوليد بن مسلم الدمشقي، عن الأوزاعي. وفي (١٢٦٣) قال: ثنا يعقوب الدورقي، قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي.\nأربعتهم - هشام، ومعمر، وشيبان، والأوزاعي - عن يحيى بن أبي كثير، عن محمد بن عبد الرحمن، فذكره.\nوالرواية الأخيرة:\n١- أخرجها أحمد (٣/٣٥٠) قال: حدثنا عبد الصمد. والبخاري (٢/٨٣) قال: حدثنا أبو معمر. ومسلم (٢/٧٢) قال: حدثني محمد بن حاتم، قال: حدثنا معلى بن منصور. ثلاثتهم - عبد الصمد، وأبو معمر، ومعلى - عن عبد الوارث بن سعيد.\n٢- وأخرجه أحمد (٣/٣٨٨) قال: حدثنا إسحاق بن عيسى. وعبد بن حميد (١٠٠٧) قال: حدثني سليمان ابن حرب. ومسلم (٢/٧٢) قال: حدثنا أبو كامل الجحدري. ثلاثتهم - إسحاق، وسليمان، وأبو كامل - قالوا: حدثنا حماد بن زيد.\nكلاهما - عبد الوارث، وحماد - عن كثير بن شنطير، قال: حدثنا عطاء بن أبي رباح، فذكره.","vol":"5","page":479},{"text":"٣٦٧٨ - (خ م) عامر بن ربيعة - ﵁ - قال: «رأيتُ رسولَ الله - ﷺ- يصلي على راحلته حيث توجهت به» . وفي أخرى قال: «رأيتُ رسولَ الله - ﷺ- وهو على الراحلة يُسَبِّحُ، يومئُ برأسه قِبَلَ أيِّ وجه توجَّه، ولم يكن رسولُ الله - ﷺ- يصنع ذلك في الصلاة المكتوبة» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٢ / ٤٧٣ في تقصير الصلاة، باب صلاة التطوع على الدابة حيثما توجهت به، وباب ينزل للمكتوبة، ومسلم رقم (٧٠١) في المسافرين، باب جواز صلاة النافلة على الدابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤٤٤) قال: حدثنا سكن بن نافع، قال: حدثنا صالح بن أبي الأخضر.\n٢- وأخرجه أحمد (٣/٤٤٥) قال: حدثنا عبد الرزاق. وفي (٣/٤٤٥) قال: حدثنا عبد الأعلى. وعبد بن حميد (٣١٩) قال: أخبرنا عبد الرزاق. والبخاري (٢/٥٥) قال: حدثنا علي بن عبد الله، قال: حدثنا عبد الأعلى. وابن خزيمة (١٢٦٥) قال: حدثنا عبد الأعلى. كلاهما - عبد الرزاق، وعبد الأعلى - عن معمر.\n٣- وأخرجه أحمد (٣/٤٤٦) قال: حدثنا حجاج. والدارمي (١٥٢٢) قال: أخبرنا عبد الله بن صالح. والبخاري (٢/٥٦) قال: حدثنا يحيى بن بكير. ثلاثتهم - حجاج، وعبد الله، ويحيى - قالوا: حدثنا الليث، قال: حدثني عقيل.\n٤- وأخرجه مسلم (٢/١٥٠) قال: حدثنا عمرو بن سواد، وحرملة، قالا: أخبرنا ابن وهب، قال: أخبرني يونس.\nأربعتهم - صالح، ومعمر، وعقيل، ويونس - عن ابن شهاب، عن عبد الله بن عامر بن ربيعة، فذكره.\nوأخرجه أحمد (٣/٤٤٧) قال: حدثني حجاج، قال: قال ابن جريج: حدثني يحيى بن حرجة، عن ابن شهاب، قال: ثني عبد الله بن عامر، قال: رأى عامر رسول الله - ﷺ - يصلي على ظهر راحلته. (مرسلا) .","vol":"5","page":481},{"text":"٣٦٧٩ - (ت) عمرو بن عثمان بن يعلى بن مرة (١): عن أبيه عن جده: «أنهم كانوا مع النبيِّ - ﷺ- في مسيره، فانتَهوْا إلى مضيق، فحضرت الصلاةُ فمطِروا: السماءُ من فوقهم، والبِلَّة من أسفلَ منهم، فأذَّن رسولُ الله - ﷺ- وهو على راحلته وأقام، فتقدَّم على راحلته فصلى بهم يومئ إيماء، يجعل السجود أخفض من الركوع» . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البِلَّة): البلل والنداوة.\n_________\n(١) في الأصل والمطبوع: يعلى بن مرة، وهو خطأ، والتصحيح من \" سنن الترمذي \".\n(٢) رقم (٤١١) في الصلاة، باب ما جاء في الصلاة على الدابة في الطين والمطر، وعمرو وأبوه عثمان مجهولان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٧٣) قال: حدثنا سريج بن النعمان. والترمذي (٤١١) قال: حدثنا يحيى بن موسى. قال: حدثنا شبابة بن سوار.\nكلاهما - سريج، وشبابة - عن عمر بن ميمون بن الرماح، عن أبي سهل كثير بن زياد البصري، عن عمرو بن عثمان بن يعلى بن مرة، عن أبيه، فذكره.\n- قال الترمذي: هذا حديث غريب، تفرد به عمر بن الرماح البلخي، لا يعرف إلا من حديثه.","vol":"5","page":481},{"text":"٣٦٨٠ - (د) عطاء بن أبي رباح: «سأل عائشة: هل رُخِّص للنساء ⦗٤٨٢⦘ أن يُصَلِّين على الدوابِّ؟ قالت: لم يُرخَّص لهنَّ ذلك، في شدَّة ولا رخاء» قال محمد: -[وهو ابن شعيب بن شابور]- هذا في المكتوبة. أخرجه أبو داود (١) .\n_________\n(١) رقم (١٢٢٨) في الصلاة، باب الفريضة على الراحلة من عذر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٢٨) قال: ثنا محمود بن خالد، قال: ثنا محمد بن شعيب، عن النعمان بن المنذر، عن عطاء بن أبي رباح، فذكره.","vol":"5","page":481},{"text":"<span data-type=\"title\" id=toc-710>[النوع] الرابع: في أحاديث متفرقة</span>\n٣٦٨١ - (س) جابر بن عبد الله - ﵄ - قال: قال رسول الله - ﷺ-: «جُعِلت لي الأرضُ مسجدًا وطهورًا، أينما أدرك رجل من أمتي الصلاة صلَّى» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ٥٦ في المساجد، باب الرخصة في الصلاة في أعطان الإبل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه النسائي (٢/٥٦) قال: نا الحسن بن إسماعيل بن سليمان قال: ثنا هشيم، قال: ثنا سيار عن يزيد الفقير، فذكره. قلت: طرفه الأول جزء من حديث أصله في الصحيحين.","vol":"5","page":482},{"text":"٣٦٨٢ - (خ م س) إبراهيم بن يزيد التيمي: قال: «كنت أقرأُ على أبي القرآن في السُّدَّة، فإذا قرأتُ السجدة سجد، فقلت له: يا أبتِ أتسجد في الطريق؟ قال: إني سمعت أبا ذر يقول: سألت رسولَ الله - ﷺ- عن أول مسجد وضع في الأرض؟ قال: المسجد الحرام، قلت: ثم أيُّ؟ قال: المسجد الأقصى، قلت: كم بينهما؟ قال: أربعون عامًا، ثم الأرض لك مسجد، فأينما أدركتك الصلاةُ فصلِّ» . زاد في رواية البخاري «فإن الفضل فيه» وأول حديثه: «قلنا: يا رسولَ الله أيُّ مسجد وضع في الأرض أوَّلُ؟ ...» أخرجه البخاري ومسلم والنسائي (١) . ⦗٤٨٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السُّدَّة): الفناء، والسُّدَّة: الباب، والسُّدَّة: الصُّفَّة، والطاق المسدود.\n_________\n(١) رواه البخاري ٦ / ٢٩٠ في الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾، وباب قول الله تعالى: ﴿ووهبنا لداود سليمان نعم العبد إنه أواب﴾، ومسلم رقم (٥٢٠) في المساجد، باب المساجد ومواضع الصلاة، والنسائي ٢ / ٣٢ في المساجد، باب ذكر أي مسجد وضع أولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٣٤) قال: حدثنا سفيان. وأحمد (٥/١٥٠) قال: حدثنا سفيان. وفي (٥/١٥٦) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (٥/١٥٧) قال: حدثنا وكيع، عن سفيان. وفي (٥/١٥٧) قال: حدثنا عبدة. وفي (٥/١٦٠) قال: حدثنا أبو معاوية. وفي (٥/١٦٠ و١٦٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٤/١٧٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. وفي (٤/١٩٧) قال: حدثني عمر بن حفص، قال: حدثني أبي. ومسلم (٢/٦٣) قال: حدثني أبو كامل الجحدري، قال: حدثنا عبد الواحد. (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. (ح) وحدثني علي بن حجر السعدي، قال: أخبرنا علي بن مسهر. وابن ماجة (٧٥٣) قال: حدثنا علي بن ميمون الرقي، قال: حدثنا محمد بن عبيد. (ح) وحدثنا علي بن محمد، قال: حدثنا أبو معاوية. والنسائي (٢/٣٢) وفي الكبرى (تحفة الأشراف) (٩/١١٩٩٤) عن بشر بن خالد، عن غندر، عن شعبة. وابن خزيمة (٧٨٧) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. (ح) وحدثنا بندار، وأبو موسى، قالا: حدثنا ابن أبي عدي، عن شعبة. (ح) وحدثنا سلم بن جنادة، قال: أخبرنا وكيع، عن سفيان. (ح) وحدثنا سلم بن جنادة، قال: أخبرنا أبو معاوية. وفي (١٢٩٠) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير.\nعشرتهم - سفيان، وأبو عوانة، وعبدة، وأبو معاوية، وشعبة، وعبد الواحد، وحفص، وعلي بن مسهر، ومحمد بن عبيد، وجرير - عن الأعمش، عن إبراهيم بن يزيد التيمي، عن أبيه، فذكره.","vol":"5","page":482},{"text":"٣٦٨٣ - (خ م س ت د) عبد الله بن عمر - ﵄ -: قال: «قال رسولُ الله - ﷺ-: «اجعلوا في بيوتكم من صلاتكم، ولا تتخذوها قبورًا» أخرجه الجماعة إلا الموطأ» (١) .\n_________\n(١) رواه البخاري ١ / ٤٤١ في الصلاة، باب كراهية الصلاة في المقابر، وفي التطوع، باب التطوع في البيت، ومسلم رقم (٧٧٧) في صلاة المسافرين وقصرها، باب استحباب صلاة النافلة في بيته، وأبو داود رقم (١٤٤٨) في الصلاة، باب فضل التطوع في البيت، والترمذي رقم (٤٥١) في الصلاة، باب ما جاء في فضل صلاة التطوع في البيت، والنسائي ٣ / ١٩٧ في صلاة الليل، باب الحث على الصلاة في البيوت والفضل في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٦) (٤٥١١) قال: حدثنا إسماعيل. ومسلم (٢/١٨٧) قال: حدثنا ابن المثنى، قال: حدثنا عبد الوهاب. كلاهما - إسماعيل، وعبد الوهاب - قال إسماعيل: حدثنا. وقال عبد الوهاب: أخبرنا أيوب.\n٢- وأخرجه أحمد (٢/١٦) (٤٦٥٣) قال: حدثنا يحيى بن سعيد. وفي (٢/١٢٢) (٦٠٤٥) قال: حدثنا سليمان بن داود، قال: حدثنا سعيد بن عبد الرحمن، يعني الجمحي. والبخاري (١/١١٨) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٢/١٨٧) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى. وأبو داود (١٠٤٣) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى. وفي (١٤٤٨) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (١٣٧٧) قال: حدثنا زيد بن أخزم، وعبد الرحمن بن عمر، قالا: حدثنا يحيى بن سعيد. والترمذي (٤٥١) قال: حدثنا إسحاق بن منصور، قال: أخبرنا عبد الله بن نمير. وابن خزيمة (١٢٠٥) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد. ثلاثتهم - يحيى بن سعيد، وسعيد بن عبد الرحمن، وعبد الله بن نمير - عن عبيد الله بن عمر.\n٣- وأخرجه البخاري (٢/٧٦) قال: حدثنا عبد الأعلى بن حماد، قال: حدثنا وهيب، عن أيوب، وعبيد؟الله.\n٤- وأخرجه النسائي (٣/١٩٧)، وفي الكبرى (١١٩٩) قال: أخبرنا العباس بن عبد العظيم، قال: حدثنا عبد الله بن محمد بن أسماء، قال: حدثنا جويرية بن أسماء، عن الوليد بن أبي هشام.\nثلاثتهم - أيوب، وعبيد الله بن عمر، والوليد بن أبي هشام - عن نافع، فذكره.\n- رواية إسماعيل، عن أيوب: عن نافع، عن ابن عمر، قال: صلوا في بيوتكم، ولا تتخذوها قبورا. قال: أحسبه ذكره عن النبي - ﷺ -.\n- رواية زيد بن أخزم، وعبد الرحمن بن عمر، عن يحيى بن سعيد، عن عبيد الله بن عمر، مختصرة على: «لا تتخذوا بيوتكم قبورا» .","vol":"5","page":483},{"text":"٣٦٨٤ - (م) جابر بن عبد الله - ﵁ - (١) قال: قال رسولُ الله - ﷺ-: «إذا قضى أحدُكم الصلاةَ في مسجده فليجعل لبيته نصيبًا من صلاته، فإن الله جاعِل في بيته من صلاته خيرًا» . أخرجه مسلم (٢) .\n_________\n(١) في المطبوع: عبد الله بن عمر، وهو خطأ، والتصحيح من الأصل وكتب الحديث.\n(٢) رواه مسلم رقم (٧٧٨) في صلاة المسافرين وقصرها، باب استحباب صلاة النافلة في بيته وجوازها في المسجد وفي المطبوع: رواه البخاري ومسلم وأبو داود والترمذي والنسائي، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح. أخرجه أحمد (٣/٣١٥) قال: حدثنا أبو معاوية. وفي (٣/٣١٦) قال: حدثنا ابن نمير. ومسلم (٢/١٨٧) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية.\nكلاهما - أبو معاوية، وابن نمير - عن الأعمش، عن أبي سفيان، فذكره.","vol":"5","page":483},{"text":"٣٦٨٥ - (ط) عروة بن الزبير: أن رسولَ الله - ﷺ- قال: «اجعلوا من صلاتكم في بيوتكم» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٨ في قصر الصلاة في السفر، باب العمل في جامع الصلاة مرسلًا، وهو موصول عند البخاري ومسلم وغيرهما من حديث ابن عمر كما تقدم رقم (٣٦٨٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٤٠٣) قال: عن هشام بن عروة عن أبيه، فذكره. وقال الزرقاني في شرح الموطأ (١/٤٨٣): مرسل عند جميع الرواة، وقد أخرجه البخاري ومسلم وأبو داود من طريق يحيى بن سعيد القطان عن عبيد الله بن عمر عن نافع، فذكره.","vol":"5","page":483},{"text":"٣٦٨٦ - (خ م ط س) محمود بن الربيع (١) الأنصاري «أن عِتبان بن مالك كان يؤمُّ قومَه وهو أْعمى، وأنه قال لرسول الله - ﷺ-: إنَّها تكون الظُّلمةُ والمطر والسَّيل، وأنا رجل ضرير البصر، فصلِّ يا رسول الله في بيتي مكانًا أتخذهُ مصلَّى فجاءه رسولُ الله -ﷺ-، فقال أين تحب أن أُصلِّي؟ فأشار له إلى مكان من البيت، فصلَّى فيه رسولُ الله - ﷺ-» أخرجه الموطأ والنسائي وأخرجه البخاري ومسلم بأطول من هذا، وهو مذكور في «باب فضل الإيمان» من «كتاب الفضائل» . من حرف الفاء (٢) .\n_________\n(١) في الأصل والمطبوع: محمود بن لبيد، والتصحيح من الصحيحين وكتب الرجال.\n(٢) رواه البخاري ١ / ٤٣٣ - ٤٣٦ في المساجد، باب المساجد في البيوت، وباب إذا دخل بيتًا يصلي حيث شاء أو حيث أمر، وفي الجماعة، باب الرخصة والمطر والعلة أن يصلي في رحله، وباب إذا زار الإمام قومًا فأمهم، وفي صفة الصلاة، باب يسلم حين يسلم الإمام، وباب من لم ير رد السلام على الإمام، وفي التطوع، باب صلاة النوافل جماعة، وفي المغازي، باب شهود الملائكة بدرًا، وفي الأطعمة، باب الخزيرة، وفي الرقاق، باب العمل الذي ابتغي به وجه الله، وفي استتابة المرتدين والمعاندين، باب ما جاء في المتأولين، ومسلم رقم (٣٣) في الإيمان، باب الدليل على أن من مات على التوحيد، وفي المساجد، باب الرخصة في التخلف، والموطأ ١ / ١٧٢ في قصر الصلاة في السفر، باب جامع الصلاة، والنسائي ٢ / ٨٠ في الإمامة، باب إمامة الأعمى، وباب الجماعة للنافلة، وفي السهو، باب تسليم المأموم حين يسلم الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وهو جزء من حديث طويل.\n١- أخرجه مالك في الموطأ (١٢٤) . وأحمد (٤/٤٣) قال: حدثنا يحيى بن آدم، قال: حدثنا ابن مبارك، عن معمر. وفي (٤/٤٣) قال: حدثنا سفيان. وفي (٤/٤٣) قال: حدثنا يزيد بن هارون، قال: أخبرنا سفيان بن حسين. وفي (٤/٤٤) قال: حدثنا عبد الأعلى بن عبد الأعلى، عن معمر. وفي (٤/٤٤)، و(٥/٤٤٩) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٥/٤٥٠) قال: حدثنا عثمان بن عمر، قال: حدثنا يونس. والبخاري (١/١١٥) قال: حدثنا سعيد بن عفير، قال: حدثني الليث، قال: حدثني عقيل. وفي (١/١١٥) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا إبراهيم بن سعد. وفي (١/١٧٠) قال: حدثنا إسماعيل، قال: حدثني مالك. وفي (١/١٧٥) و(٨/١١١) قال: حدثنا معاذ بن أسد، قال: أخبرنا عبد الله، قال: أخبرنا معمر. وفي (١/٢١٢) قال: حدثنا حبان بن موسى، قال: أخبرنا عبد الله، قال: أخبرنا معمر. وفي (١/٢١٢) و(٩/٢٣) قال: حدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا معمر. وفي (٢/٧٤) قال: حدثني إسحاق، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي. وفي (٥/١٠٧) و(٧/٩٤) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث عن عقيل. ومسلم (٢/١٢٦) قال: حدثني حرملة بن يحيى التجيبي، قال: أخبرنا ابن وهب، قال: أخبرني يونس. (ح) وحدثنا محمد بن رافع، وعبد بن حميد، كلاهما عن عبد الرزاق، قال: أخبرنا معمر. وفي (٢/١٢٧) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا الوليد بن مسلم، عن الأوزاعي. وابن ماجة (٧٥٤) قال: حدثنا أبو مروان محمد بن عثمان، قال: حدثنا إبراهيم بن سعد. والنسائي (٢/٨٠) وفي الكبرى (٧٧٤) قال: أخبرنا هارون بن عبد الله، قال: حدثنا معن، قال: حدثنا مالك (ح) وحدثنا الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثني مالك. وفي (٢/١٠٥) . وفي الكبرى (٨٢٩) قال: أخبرنا نصر بن علي بن نصر، قال: حدثنا عبد الأعلى، قال: حدثنا معمر. وفي (٣/٦٤) . وفي الكبرى (١١٥٩) . وفي عمل اليوم والليلة (١١٠٨) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك، عن معمر. وابن خزيمة (١٢٣١) قال: حدثنا يعقوب بن إبراهيم الدورقي، ومحمد بن يحيى، قالا: حدثنا عثمان بن عمر، قال: أخبرنا يونس. وفي (١٦٥٣ و١٦٧٣) قال: حدثنا محمد بن عزيز الأيلي، أن سلامة حدثهم عن عقيل. وفي (١٦٥٤) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (١٧٠٩) قال: حدثنا محمد بن يحيى، قال: حدثنا سليمان بن داود الهاشمي، قال: أخبرنا إبراهيم بن سعد. ثمانيتهم - معمر، وسفيان بن عيينة، وسفيان بن حسين، ويونس، وعقيل، وإبراهيم بن سعد، ومالك، والأوزاعي - عن محمد بن مسلم الزهري.\n٢- وأخرجه أحمد (٥/٤٤٩) قال: حدثنا حجاج. ومسلم (١/٤٥) قال: حدثنا شيبان بن فروخ. والنسائي في عمل اليوم والليلة (١١٠٧) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن. ثلاثتهم - حجاج، وشيبان، وعبد الرحمن بن مهدي - قالوا: حدثنا سليمان بن المغيرة، عن ثابت البناني، عن أنس بن مالك. كلاهما - الزهري، وأنس بن مالك - عن محمود بن الربيع، فذكره.\n- أخرجه مسلم (١/٤٦) قال: حدثني أبو بكر بن نافع العبدي، قال: حدثنا بهز، قال: حدثنا حماد. والنسائي في عمل اليوم والليلة (١١٠٥) قال: أخبرنا أبو بكر بن نافع، قال: حدثنا بهز، قال: حدثنا حماد ابن سلمة. وفي (١١٠٦) قال: أخبرنا محمد بن علي بن ميمون الرقي، قال: حدثني القعنبي، قال: حدثنا سليمان بن المغيرة.\nكلاهما - حماد بن سلمة، وسليمان - عن ثابت، عن أنس، عن عتبان بن مالك، فذكره. - ليس فيه محمود بن الربيع -.\n- وأخرجه أحمد (٤/٤٤) قال: حدثنا حسين بن محمد، قال: حدثنا جرير، يعني ابن حازم، عن علي بن زيد بن جدعان، قال: حدثني أبو بكر بن أنس بن مالك، قال: قدم أبي من الشام وافدا، وأنا معه، فلقينا محمود بن الربيع، فحدث أبي حديثا عن عتبان بن مالك، قال أبي: أي بني احفظ هذا الحديث فإنه من كنوز الحديث، فلما قفلنا انصرفنا إلى المدينة فسألنا عنه فإذا هو حي، وإذا شيخ أعمى، قال: فسألناه عن الحديث، فقال: نعم ... فذكر الحديث.\n- أخرجه البخاري (١/١١٥) قال: حدثنا سعيد بن عفير، قال: حدثني الليث، قال: حدثني عقيل. وفي (٥/١٠٧) قال: حدثنا أحمد هو ابن صالح، قال: حدثني عنبسة، قال: حدثنا يونس. وفي (٧/٩٤) قال: حدثني يحيى بن بكير، قال: حدثنا الليث، عن عقيل. ومسلم (٢/١٢٦) قال: حدثني حرملة بن يحيى التجيبي، قال: أخبرنا ابن وهب، قال: أخبرني يونس. والنسائي في عمل اليوم والليلة (١١٠٩) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب، عن يونس. وابن خزيمة (١٦٥٣ و١٦٧٣) قال: حدثنا محمد بن عزيز الأيلي، أن سلامة حدثهم عن عقيل.\nكلاهما - عقيل، ويونس بن يزيد - عن ابن شهاب، قال: ثم سألت الحصين بن محمد الأنصاري، وهو أحد بني سالم، وهو من سراتهم، عن حديث محمود بن الربيع، فصدقه بذلك.\n- في رواية سليمان بن المغيرة، عن ثابت: قال أنس: فأعجبني هذا الحديث فقلت لابني: أكتبه، فكتبه.\n- في رواية يزيد بن هارون عند أحمد: (عن محمود بن الربيع أو الربيع بن محمود) - شك يزيد -.\n- في رواية عبد الرزاق، عن معمر. ورواية عبد الأعلى بن عبد الأعلى، عن معمر، عند أحمد. ورواية يعقوب بن إبراهيم، عن أبيه، عند البخاري. ورواية عبد الله بن المبارك، عن معمر، عند النسائي في عمل اليوم والليلة. قال محمود: فحدثت بهذا الحديث نفرا، فيهم أبو أيوب الأنصاري. فقال: ما أظن رسول الله قال ما قلت. قال: فحلفت، إن رجعت إلى عتبان أن أسأله. قال فرجعت إليه فوجدته شيخا كبيرا قد ذهب بصره. وهو إمام قومه. فجلست إلى جنبه. فسألته عن هذا الحديث. فحدثنيه كما حدثنيه أول مرة.\n(*) الروايات مطولة ومختصرة.","vol":"5","page":484},{"text":"٣٦٨٧ - (ت) معاذ بن جبل - ﵁ -: «أن رسولَ الله - ﷺ- كان يسْتحِبُّ الصلاة في الحيطان، قال بعض رواته: يعني: في البساتين» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٤) في الصلاة، باب ما جاء في الصلاة في الحيطان، وفي سنده الحسن بن أبي جعفر الجفري، وهو ضعيف الحديث مع فضله وعبادته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٤٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: حدثنا الحسن ابن أبي جعفر، عن أبي الزبير، عن أبي الطفيل، فذكره.\n- قال الترمذي: حديث غريب، لا نعرفه إلا من حديث الحسن بن أبي جعفر. والحسن بن أبي جعفر قد ضعفه يحيى بن سعيد، وغيره.","vol":"5","page":484},{"text":"<span data-type=\"title\" id=toc-711>الفرع الخامس: في ترك الكلام</span>\nقد تقدَّم في الفرع الرابع في أحاديث الصلاة على الدابة شيء مما يختص بهذا الفرع، حيث كان مشتركًا، ونذكر في هذا الفرع ما يختص به.\n٣٦٨٨ - (خ م د ت س) زيد بن أرقم - ﵁ - قال: «كنا نتكلَّم في الصلاة، يكلِّمُ الرجلُ صاحبَه وهو إلى جنبه، حتى نزلت ﴿وَقُوموا لِلَّهِ قَانِتينَ﴾ [البقرة: ٢٣٨] فأُمِرْنا بالسكوت، ونُهينَا عن الكلام» . أخرجه البخاري ومسلم والنسائي، وفي رواية أبي داود قال: «كان أحدُنا يكلِّم الرجلَ إلى جنبه في الصلاة، فنزلت ...» وذكر الحديث. وفي رواية الترمذي: «كنا نتكلَّم خلف رسولِ الله - ﷺ- في الصلاة..» وذكر الحديث (١) .\n_________\n(١) رواه البخاري ٣ / ٥٩ و٦٠ في العمل في الصلاة، باب ما ينهى عنه من الكلام في الصلاة، وفي تفسير سورة البقرة، باب ﴿وقوموا لله قانتين﴾، ومسلم رقم (٥٣٩) في المساجد، باب تحريم الكلام في الصلاة ونسخ ما كان من إباحته، وأبو داود رقم (٩٤٩) في الصلاة، باب النهي عن الكلام في الصلاة، والترمذي رقم (٤٠٥) في الصلاة، باب ما جاء في نسخ الكلام في الصلاة، والنسائي ٣ / ١٨ في السهو، باب الكلام في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٦٨) قال: حدثنا يحيى بن سعيد، عن المنهال، وعبد بن حميد (٢٦٠) قال: أخبرنا يزيد بن هارون. والبخاري (٢/٧٨) وفي جزء القراءة خلف الإمام (٢٤٢) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا عيسى بن يونس. وفي (٦/٣٨) وفي جزء القراءة خلف الإمام (٢٤١) قال: حدثنا مسدد قال: حدثنا يحيى. ومسلم (٢/٧١) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير، ووكيع (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. وأبو داود (٩٤٩) قال: حدثنا محمد بن عيسى، قال: حدثنا هشيم. والترمذي (٤٠٥ و٢٩٨٦) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. وفي (٢٩٨٦) قال: حدثنا أحمد بن منيع، قال: حدثنا مروان بن معاوية، ويزيد بن هارون، ومحمد بن عبيد. والنسائي (٣/١٨) وفي الكبرى (١٠٥١) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا يحيى بن سعيد، وفي الكبرى (٤٧٢) قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله (ابن المبارك) . وابن خزيمة (٨٥٦) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد، ويزيد بن هارون (ح) وحدثنا أبو هاشم زياد بن أيوب، قال: حدثنا هشيم. وفي (٨٥٧) قال: حدثنا يحيى بن حكيم، قال: حدثنا يحيى بن سعيد.\nعشرتهم - المنهال، ويزيد، وعيسى، ويحيى، وهشيم، وابن نمير، ووكيع، ومروان، ومحمد، وعبد الله بن المبارك - عن إسماعيل بن أبي خالد، عن الحارث بن شبيل، عن أبي عمرو الشيباني، فذكره.","vol":"5","page":485},{"text":"٣٦٨٩ - (خ م د س) عبد الله بن مسعود - ﵁ - قال: ⦗٤٨٦⦘ «كنا نسلِّم على النبيِّ - ﷺ- وهو في الصلاة، فيردُّ علينا، فلما رجعنا من عند النجاشِي سلَّمنا عليه، فلم يردَّ علينا، فقلنا: يا رسولَ الله كنا نسلِّم عليك في الصلاة فتردُّ علينا؟ فقال: إن في الصلاة لشُغلًا» . أخرجه البخاري ومسلم وأبو داود، وفي رواية لأبي داود قال: «كنا نسلِّم في الصلاة، ونأمر بحاجتنا، فقدمتُ على رسولِ الله - ﷺ- وهو يصلي، فسلمت عليه، فلم يَرُدَّ عليَّ السلامَ، فأخذني ما قدُم وما حدُث، فلما قضى رسولُ الله -ﷺ- الصلاة قال: أن الله يُحدِث من أمره ما يشاء، وإن مما أحدث: أن لا تَكَلَّموا في الصلاة، فرد عليَّ السلام» .\nوفي رواية للنسائي قال: «كنت آتي النبيَّ - ﷺ- وهو يصلي، فأسلم عليه، فيردُّ عليَّ فأتيته فسلمت عليه وهو يصلي، فلم يردَّ عليَّ، فلما سلَّم أشار إلى القوم: إن الله ﵎ أحدث في الصلاة: أن لا تكلّموا إلا بذكر الله وما ينبغي لكم، وأن تقوموا لله قانتين» وفي أخرى له قال: «كنا نسلِّم على رسولِ الله -ﷺ-، فيرُّد علينا السلام، حتى أتينا من الحبشة، فسلمت عليه فلم يردَّ عليَّ فأخذني ما قرُب وما بعُد، حتى قضى الصلاة، فقال: إن الله يُحدث من أمره ما يشاء، وإنه قد حدث من أمره: أن لا نتكلَّم في الصلاة» (١) . ⦗٤٨٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَدُمَ وحَدُث): يقال في الغم والحزن: أخذني ما قدُم وما حَدُث، يعني: ما تقدم من الأحزان عاوده، واتصل بحديثها، وهو الذي حدث منها، أي: تجدد.\n_________\n(١) رواه البخاري ٣ / ٥٨ و٥٩ في العمل في الصلاة، باب ما ينهى عنه من الكلام في الصلاة، وباب لا يرد السلام في الصلاة، وفي فضائل أصحاب النبي ﷺ، باب هجرة الحبشة، ومسلم رقم (٥٣٨) في المساجد، باب تحريم الكلام في الصلاة، وأبو داود رقم (٩٢٣) و(٩٢٤) في الصلاة، باب رد السلام في الصلاة، والنسائي ٣ / ١٩ في السهو، باب الكلام في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٧٦) (٣٥٦٣) قال: حدثنا محمد بن فضيل. والبخاري (٢/٧٨) قال: حدثنا ابن نمير، قال: حدثنا ابن فضيل. وفي (٢/٧٨) قال: حدثنا ابن نمير، قال: حدثنا إسحاق بن منصور، قال: حدثنا هريم بن سفيان. وفي (٢/٨٣) قال: حدثنا عبد الله بن أبي شيبة، قال: حدثنا ابن فضيل. وفي (٥/٦٤) قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة. ومسلم (٢/٧١) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، وابن نمير، وأبو سعيد الأشج، قالوا: حدثنا ابن فضيل. (ح) وحدثني ابن نمير، قال: حدثني إسحاق بن منصور السلولي، قال: حدثنا هريم بن سفيان. وأبو داود (٩٢٣) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا ابن فضيل. وابن خزيمة (٨٥٥) قال: حدثنا يوسف بن موسى القطان، قال: حدثنا محمد بن فضيل. وفي (٨٥٨) حدثنا أبو موسى، عن يحيى بن حماد، قال: حدثنا أبو عوانة. ثلاثتهم - محمد بن فضيل، وهريم، وأبو عوانة - عن سليمان الأعمش.\n٢- وأخرجه النسائي في الكبرى (٤٥٣) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو خالد، وهو سليمان ابن حيان الأحمر، عن شعبة، عن الحكم. كلاهما - الأعمش، والحكم - عن إبراهيم، عن علقمة، فذكره.\n- أخرجه أحمد (١/٤٠٩) (٣٨٨٤) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن الأعمش. والنسائي في الكبرى (٤٥٤) قال: أخبرنا حميد بن مسعدة، قال: حدثنا بشر، قال: حدثنا شعبة، عن الحكم. وفي (٤٥٥) قال: أخبرنا حميد بن مسعدة، قال: حدثنا بشر، قال: حدثنا شعبة، عن سليمان.\nكلاهما - سليمان الأعمش، والحكم - عن إبراهيم، عن عبد الله، فذكره - ليس فيه علقمة -.\n- وعن أبي وائل، عن ابن مسعود، قال: «كنا نسلم على النبي - ﷺ -، فيرد علينا السلام، حتى قدمنا من أرض الحبشة، فسلمت عليه، فلم يرد علي، فأخذني ما قرب وما بعد..» .\nأخرجه الحميدي (٩٤) قال: حدثنا سفيان. وأحمد (١/٣٧٧) (٣٥٧٥) قال: حدثنا سفيان. وفي (١/٤٣٥) (٤١٤٥) قال: حدثنا عبد الرحمن، قال: حدثنا زائدة. وفي (١/٤٦٣) (٤٤١٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٩٢٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبان. والنسائي (٣/١٩)، وفي الكبرى (٤٧٤ و١٠٥٣) قال: أخبرنا أبو عمار الحسين بن حريث، قال: حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، وزائدة، وشعبة، وأبان بن يزيد - عن عاصم بن بهدلة، عن شقيق أبي وائل، فذكره.\n- وعن كلثوم، عن عبد الله بن مسعود، قال: «كنت آتي النبي - ﷺ - وهو يصلي، فأسلم عليه، فيرد عليّ، فأتيته، فسلمت عليه، وهو يصلي، فلم يرد علي، فلما سلم أشار إلى القوم، فقال: إن الله ﷿، يعني أحدث في الصلاة أن لا تكلموا إلا بذكر الله، وما ينبغي لكم، وأن تقوموا لله قانتين» .\nأخرجه النسائي (٣/١٨)، وفي الكبرى (٤٧٣) و١٠٥٢) قال: أخبرنا محمد بن عبد الله بن عمار، قال: حدثنا ابن أبي غنية - واسمه يحيى بن عبد الملك -، والقاسم بن يزيد الجرمي، عن سفيان، عن الزبير بن عدي، عن كلثوم، فذكره.","vol":"5","page":485},{"text":"٣٦٩٠ - (م د س) معاوية بن الحكم السلمي - ﵁ - قال: بينا أنا أُصلي مع رسولِ الله - ﷺ- إذْ عطَس رجُل من القوم فقلت: يرحمك الله، فرماني القومُ بأبصارهم، فقلت: واثُكلَ أُمِّياه، ما شأنكم تنظرون إليَّ؟ فجعلوا يضربون بأيديهم على أفخاذهم. فلما رأيتهم يُصَمِّتونني، لكني سكتُّ فلما صلى رسول الله -ﷺ-، فبأبي هو وأُمِّي، ما رأيت معلِّمًا قبله ولا بعده أحسنَ تعليمًا منه، فوالله ما كَهرَني، ولا ضربني، ولا شتمني، قال: إن هذه الصلاة لا يصلح فيها شيء من كلام الناس، إنما هي التسبيح والتكبير وقراءة القرآن - أو كما قال رسولُ الله - ﷺ- قلت: يا رسول الله إني حديث عهد بجاهلية، وقد جاء الله بالإسلام، وإن منا رجالًا يأتون الكُهَّان؟ قال: فلا تأتهم. قال: ومنا رجال يتطيَّرون؟ قال: ذاك شيء يجدونه في صدورهم، فلا يَصُدنَّهم - قال ابن الصبَّاح: فلا يصدَّنكم - قال: قلت: ومنا رجال يخُطُّون؟ قال: كان نبي من الأنبياء يخطُّ، فمن وافق خطَّه: فذاك، قال: وكانت لي جارية ترعى غنمًا لي قِبَلَ أُحُد والجَوَّانِيَّة، فاطَّلعْت ذات يوم، ⦗٤٨٨⦘ فإذا الذئبُ قد ذهب بشاة من غنمها، وأنا رجل من بني آدم، آسفُ كما يأسفون، لكنِّي صكَكْتُها صَكَّة، فأتيت رسول الله - ﷺ- فعظُم ذلك عليَّ، قلت: يا رسول الله، أفلا أُعتِقها؟ قال: ائتني بها، فقال لها: أين الله؟ قالت: في السماء، قال: من أنا؟ قالت: أنت رسول الله، قال: «أعتِقها فإنها مؤمنة» . هذه رواية مسلم وأبي داود.\nوأخرج النسائي، وقدَّم فيه ذكر الكهانة والتطيُّر، وثنَّي بالكلام في الصلاة، وثلَّث بذكر الجارية، ولأبي داود أيضًا مختصرًا قال: قلت: يا رسول الله، فينا رجال يخطُّون، قال: كان نبي من الأنبياء يخط، فمن وافق خطَّه فذاك، وأخرج الموطأ من هذا الحديث ذكر الجارية والغنم إلى آخره، وحيث اقتصر على هذا القدر منه لم نُعلم عليه هاهنا علامته، وقد ذكرنا ما أخرجه في: «كتاب الإيمان» من حرف الهمزة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كَهَرني): الكَهْر: الزَّبْر والنَّهْر، كهره يَكْهَر [هـ]: إذا زَبَره ونَهَره.\n(الكُهَّان): جمع كاهن، وهو الذي كان في الجاهلية يرجعون إليه ويسألونه عن المُغيَّبات ليُخبِرهم بها في زعمهم، وحقيقته: أن يكون له رئي من الجن ⦗٤٨٩⦘ يُلقى إليه ما يستمعه، ويَستَرِقه من أخبار السماء، فما يكون قد استمعه، وألقاه على جهته كان صحيحًا، وما يكذب فيه مما لا يكون قد سمعه فهو الأكثر، وقد جاء هذا مصرَّحًا به في الحديث الصحيح.\n(يتَطَيَّرُون): التطيُّر: التشاؤم بالشيء، وأصله: أن العرب كانوا إذا خرجوا في سفر، أو عزموا على عمل: زَجَروا الطائر تفاؤلًا به، فما غلب على ظنهم وقَوِي في أنفسهم فعلوه: من قول أو عمل، أو ترك، أو نهى الشرع عنه، تسليمًا لقضاء الله وقدره، وجعل لهم بدل ذلك الاستخارة في الأمر، وما أحسن هذا البدل.\n(يَخُطُّون): الخط: الذي يفعله المنجِّم في الرمل بإصبعه ويحكم عليه، ويستخرج به الضمير، وقد تقدم ذكره فيما مضى من الكتاب.\n(آسَف): أَسِف الرجل يأسف أسفًا: إذا غضب، والأسف: الغضب.\n(صَكَكْتُها): الصَّك: الضرب واللطم.\n_________\n(١) رواه مسلم رقم (٥٣٧) في المساجد، باب تحريم الكلام في الصلاة ونسخ ما كان من إباحته، وأبو داود رقم (٩٣٠) و(٩٣١) في الصلاة، باب تشميت العاطس في الصلاة، والنسائي ٣ / ١٤ - ١٨ في السهو، باب الكلام في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٤٧) قال: حدثنا إسماعيل بن إبراهيم. قال: حدثني الحجاج بن أبي عثمان. وفي (٥/٤٤٨) قال: حدثنا عفان. قال: حدثنا همام. وفي (٥/٤٤٨) قال: حدثنا عفان. قال: حدثنا أبان ابن يزيد العطار. وفي (٥/٤٤٨) قال: حدثنا يحيى بن سعيد، عن حجاج الصواف. والدارمي (١٥١٠) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. وفي (١٥١١) قال: حدثنا صدقة، قال: أخبرنا ابن علية ويحيى بن سعيد، عن حجاج الصواف. والبخاري في خلق أفعال العباد (٢٦) قال: حدثنا عبد الله بن محمد الجعفي. قال: حدثنا أبو حفص التنيسي. قال: حدثنا الأوزاعي. وفي جزء القراءة خلف الإمام (٦٩) قال: حدثنا موسى. قال: حدثنا أبان. وفي (٧٠) قال: حدثنا مسدد. قال: حدثنا يحيى، عن الحجاج. ومسلم (٢/٧٠ و٧١) و(٧/٣٥) قال: حدثنا أبو جعفر، محمد بن الصباح وأبو بكر بن أبي شيبة. قالا: حدثنا إسماعيل بن إبراهيم، عن حجاج الصواف. (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا عيسى بن يونس. قال: حدثنا الأوزاعي. وأبو داود (٩٣٠ و٣٢٨٢ و٣٩٠٩) قال: حدثنا مسدد. قال: حدثنا يحيى، عن الحجاج الصواف. وفي (٩٣٠) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا إسماعيل بن إبراهيم، عن حجاج الصواف. والنسائي (٣/١٤) وفي الكبرى (٤٧١ و١٠٥٠) قال: أخبرنا إسحاق بن منصور. قال: أخبرنا محمد بن يوسف. قال: حدثنا الأوزاعي. وفي الكبرى (تحفة الأشراف) (٨/١١٣٧٨) عن عمرو بن علي، عن يحيى بن سعيد، عن الحجاج الصواف.\nأربعتهم - الحجاج بن أبي عثمان الصواف، وهمام، وأبان بن يزيد، والأوزاعي - عن يحيى بن أبي كثير، عن هلال بن أبي ميمونة، عن عطاء بن يسار، فذكره.\n- وأخرجه مالك في الموطأ ص (٤٨٥) . والنسائي في الكبرى (تحفة الأشراف) (٨/١١٣٧٨) عن قتيبة. (ح) وعن الحارث بن مسكين، عن عبد الرحمن بن القاسم.\nكلاهما - قتيبة، وعبد الرحمن بن القاسم - عن مالك، عن هلال بن أسامة، عن عطاء بن يسار، عن عمر بن الحكم، فذكره. كذا يقول مالك: (عمر بن الحكم) وفي رواية يحيى بن أبي كثير: معاوية بن الحكم - كما سبق -.\nوعن عطاء بن يسار، عن معاوية بن الحكم السلمي: «لما قدمت على رسول الله - ﷺ -، علمت أمورا من أمور الإسلام، فكان فيما علمت أن قال لي: إذا عطست فاحمد الله، وإذا عطس العاطس فحمد الله. فقل: يرحمك الله. قال: فبينما أنا قائم مع رسول الله - ﷺ - في الصلاة، إذ عطس رجل فحمد الله. فقلت: يرحمك الله، رافعا بها صوتي. فرماني الناس بأبصارهم، حتى احتملني ذلك. فقلت: مالكم تنظرون إلي بأعين شزر؟! قال: فسبحوا، فلما قضى رسول الله - ﷺ - الصلاة. قال: من المتكلم؟ قيل هذا الأعرابي، فدعاني رسول الله - ﷺ -. فقال لي: إنما الصلاة لقراءة القرآن، وذكر الله ﷿، فإذا كنت فيها فليكن ذلك شأنك. فما رأيت معلما قط أرفق من رسول الله - ﷺ -» .\nأخرجه البخاري في خلق أفعال العباد (٦٧) وجزء القراءة خلف الإمام (٦٨) قال: حدثني يحيى بن صالح. وأبو داود (٩٣١) قال: حدثنا محمد بن يونس النسائي. قال: حدثنا عبد الملك بن عمرو.\nكلاهما - يحيى بن صالح، وعبد الملك بن عمرو- قالا: حدثنا فليح، عن هلال بن علي، عن عطاء بن يسار، فذكره.","vol":"5","page":487},{"text":"٣٦٩١ - (ط) نافع «أن عبد الله بن عمر مرَّ على رجل وهو يصلي فسلَّم عليه فردَّ الرجل كلامًا، فرجع إليه عبد الله بن عمر، فقال له: إذا سُلِّم على أحدكم وهو يصلي فلا يتكلم، وليُشِرْ بيده» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٨ في قصر الصلاة في السفر، باب العمل في جامع الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ (٤٠٦) قال: عن نافع، فذكره.","vol":"5","page":489},{"text":"٣٦٩٢ - (م س) أبو الدرداء - ﵁ -: قال: «قام رسولُ الله - ﷺ- يصلي، فسمعناه يقول: أعوذ بالله منك، ثم قال: ألعنُك بلعنة الله - ثلاثًا وبسط يده [كأنه] يتناول شيئًا فلما فرغ من الصلاة قلنا: يا رسولَ الله، قد سمعناك تقول في الصلاة شيئًا لم نسمعْك تقوله قبل ذلك، ورأيناك بسطت يدك؟ قال: إن عدوَّ الله إبليس جاء بشِهَاب من نار ليجعله في وجهي، فقلت: أعوذ بالله منك - ثلاث مرات- ثم قلت: ألعنك بلعنة الله التامة، فلم يستأخر - ثلاث مرات - ثم أردت أخذه، والله لولا دعوة أخينا سليمان لأصبح مُوثَقًا يلعب به وِلْدَانُ أهل المدينة» أخرجه مسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دَعْوَة): أراد بدعوة سليمان ﵇ قوله: ﴿هَبْ لي مُلْكًا لا يَنْبَغِي لأحَدٍ مِنْ بَعْدي﴾ [ص:٣٥] ومن جملة ملكه: تسخير الجن له وانقيادهم.\n_________\n(١) رواه مسلم رقم (٥٤٢) في المساجد، باب جواز لعن الشيطان في أثناء الصلاة، والنسائي ٣ / ١٣ في السهو، باب لعن إبليس والتعوذ منه في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٧٢) قال: حدثنا محمد بن سلمة المرادي. والنسائي (٣/١٣) . وفي الكبرى (٤٦٤ و١٠٤٧) قال: أخبرنا محمد بن سلمة. وابن خزيمة (٨٩١) قال: حدثنا عيسى بن إبراهيم الغافقي.\nكلاهما - محمد بن سلمة، وعيسى - عن عبد الله بن وهب، عن معاوية بن صالح، قال: حدثني ربيعة بن يزيد، عن أبي إدريس الخولاني، فذكره.","vol":"5","page":490},{"text":"٣٦٩٣ - (س) عمار بن ياسر - ﵁ -: قال: «إنه سلَّم على ⦗٤٩١⦘ رسولِ الله - ﷺ- وهو يصلي، فردَّ عليه (١)» . أخرجه النسائي (٢) .\n_________\n(١) يعني إشارة، كما هو مقيد عند النسائي في الباب نفسه.\n(٢) ٣ / ٦ في السهو، باب رد السلام بالإشارة في الصلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٢٦٣) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: حدثنا أبو الزبير. والنسائي في الكبرى (٤٥٦) و(١٠٢٠) قال: أخبرنا محمد بن بشار، قال: حدثنا وهب، يعني ابن جرير، قال: حدثنا أبي، قال: حدثنا قيس بن سعد، عن عطاء.\nكلاهما - أبو الزبير، وعطاء - عن محمد بن علي، فذكره.","vol":"5","page":490},{"text":"<span data-type=\"title\" id=toc-712>الفرع السادس: في ترك الأفعال</span>، وفيه ثلاثة أنواع\n<span data-type=\"title\" id=toc-713>[النوع] الأول: في مس الحصباء وتسوية التراب</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مس الحَصباء): الحصباء: الحصى الصغار، ومسه في الصلاة: تسويته لموضع السجود، وقد تقدم ذكره.\n٣٦٩٤ - (خ م ت د س) معيقيب - ﵁ -: عن النبي - ﷺ- في الرجل يُسَوِّي التراب حيث يسجد، قال: «إن كنت فاعلًا فواحدة» . أخرجه البخاري ومسلم. ولمسلم قال: «ذكر النبيُّ - ﷺ- المسح في المسجد - يعني الحصباء - قال: إن كنت لابد فاعلًا فواحدة» .\nوفي أخرى له: «أنهم سألوا النبي - ﷺ- عن المسح في الصلاة؟ فقال: واحدة» . وفي رواية الترمذي قال: سألت رسول الله - ﷺ- عن مسح الحصباء في الصلاة؟ فقال: إن كنتَ لابد فاعلًا فمرة واحدة» . ⦗٤٩٢⦘\nوفي رواية أبي داود: «أن النبيَّ - ﷺ- قال: «لا تمسح - يعني الأرض - وأنت تصلي، فإن كنت لابدَّ فاعلًا فواحدة، تسوية الحصى» . وأخرج النسائي: «إن كنت لابدَّ فاعلًا فواحدة» (١) .\n_________\n(١) رواه البخاري ٣ / ٦٤ في العمل في الصلاة، باب مسح الحصى في الصلاة، ومسلم رقم (٥٤٥) في المساجد، باب كراهة مسح الحصى وتسوية التراب في الصلاة، وأبو داود رقم (٩٤٦) في الصلاة، باب مسح الحصى في الصلاة، والترمذي رقم (٣٨٠) في الصلاة، باب رقم (١٦٧)، والنسائي ٣ / ٧ في السهو، باب الرخصة في مسح الحصى في الصلاة مرة واحدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤٢٦) و(٥/٤٢٥) قال: حدثنا يحيى بن سعيد. وفي (٥/٤٢٥) قال: حدثنا وكيع. والدارمي ١٣٩٤٠) قال: حدثنا وهب بن جرير. ومسلم (٢/٧٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وفي (٢/٧٥) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. (ح) . وحدثنيه عبيد؟الله بن عمر القواريري، قال: حدثنا خالد، يعني ابن الحارث. وأبو داود (٩٤٦) قال: حدثنا مسلم بن إبراهيم. وابن خزيمة (٨٩٥) قال: حدثنا الصنعاني محمد بن عبد الأعلى، قال: حدثنا خالد، يعني ابن الحارث. وفي (٨٩٦) قال: حدثناه الدورقي، قال: حدثنا ابن علية. ستتهم - يحيى، ووكيع، ووهب، وخالد بن الحارث، ومسلم بن إبراهيم، وابن علية - عن هشام الدستوائي.\n٢- وأخرجه أحمد (٣/٤٢٦) و(٥/٤٢٥) قال: حدثنا يحيى بن أبي بكير. والبخاري (٢/٨٠) قال: حدثنا أبو نعيم. ومسلم (٢/٧٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الحسن بن موسى. ثلاثتهم - يحيى، وأبو نعيم، والحسن - عن شيبان.\n٣- وأخرجه ابن ماجة (١٠٢٦) قال: حدثنا محمد بن الصباح، وعبد الرحمن بن إبراهيم، قالا: حدثنا الوليد بن مسلم. والترمذي (٣٨٠) قال: حدثنا الحسين بن حريث، قال: حدثنا الوليد بن مسلم. والنسائي (٣/٧) وفي الكبرى (٤٤٨، ١٠٢٤) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك. كلاهما - الوليد، وابن المبارك - عن الأوزاعي.\nثلاثتهم - هشام، وشيبان، والأوزاعي - عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"5","page":491},{"text":"٣٦٩٥ - (ط ت د س) أبو ذر الغفاري - ﵁ -: قال: قال رسول الله - ﷺ-: «إذا قام أحدكم إلى الصلاة فلا يمسَّ الحصى، فإن الرحمة تُوَاجِهُه» . أخرجه الترمذي وأبو داود والنسائي.\nورواية الموطأ: قال أبو ذرّ: «مسحُ الحصى لموضع جبهته مسحة واحدة وتركها خير من حُمر النَّعَم،» موقوفًا عليه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُمْر النَّعم): النَّعم هاهنا: الإبل، وحُمْرها، خِيارها وجِيادها.\n_________\n(١) رواه الموطأ ١ / ١٥٧ في قصر الصلاة في السفر، باب مسح الحصباء في الصلاة بلاغًا، وإسناده منقطع، وقد رواه موصولًا كل من أبي داود رقم (٩٤٥) في الصلاة، باب في مسح الحصى في الصلاة، والترمذي رقم (٣٧٩) في الصلاة، باب رقم (١٦٧)، والنسائي ٣ / ٦ في السهو، باب النهي عن مسح الحصى في الصلاة، وفي إسناده أبو الأحوص مولى بني ليث أو غفار، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١٢٨) قال: حدثنا سفيان بن عيينة. وأحمد (٥/١٤٩) قال: حدثنا سفيان. وفي (٥/١٥٠) قال: حدثنا هارون، قال: حدثنا عبد الله بن وهب، قال: أخبرني يونس. وفي (٥/١٦٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. (ح) وعبد الأعلى، عن معمر. وفي (٥/١٧٩) قال: حدثنا يزيد، قال: أخبرنا ابن أبي ذئب. والدارمي (١٣٩٥) قال: أخبرنا محمد بن يوسف، قال: حدثنا ابن عيينة. وأبو داود (٩٤٥) قال: حدثنا مسدد، قال: حدثنا سفيان. وابن ماجة (١٠٢٧) قال: حدثنا هشام بن عمار، ومحمد بن الصباح، قالا: حدثنا سفيان بن عيينة. والترمذي (٣٧٩) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان بن عيينة. والنسائي (٣/٦)، وفي الكبرى (٤٤٧ و١٠٢٣) قال: أخبرنا قتيبة ابن سعيد، والحسين بن حريث، عن سفيان. وابن خزيمة (٩١٣) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. (ح) وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة. (ح) وحدثنا المخزومي، قال: حدثنا سفيان. وفي (٩١٤) قال: حدثنا أحمد بن المقدام العجلي، قال: حدثنا يزيد، يعني ابن زريع. قال: حدثنا معمر.\nأربعتهم - سفيان بن عيينة، ويونس، ومعمر، وابن أبي ذئب - عن الزهري، عن أبي الأحوص، فذكره.\nوبلفظ: «سألت النبي - ﷺ - عن كل شيء، حتى سألته عن مسح الحصى؟ فقال: واحدة، أو دع» .\nأخرجه أحمد (٥/١٦٣) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن ابن أبي ليلى، عن عيسى. (ح) ومؤمل. قال: حدثنا سفيان، عن ابن أبي ليلى، عن أخيه. وابن خزيمة (٩١٦) قال: حدثنا سعيد بن أبي يزيد وراق الفريابي بالرملة، قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان، عن محمد بن عبد الرحمن، عن عبد الله بن عيسى.\nكلاهما - عيسى بن عبد الرحمن، وعبد الله بن عيسى - عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"5","page":492},{"text":"٣٦٩٦ - (ط) أبو جعفر القارئ: «قال كنت أرى عبد الله بن عمر إذا أهوى ليسجد مسح الحصى لموضع جبهته مسْحًا خفيفًا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٧ في قصر الصلاة في السفر، باب مسح الحصباء في الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ (٣٧٢)، فذكره.","vol":"5","page":493},{"text":"٣٦٩٧ - () جابر بن عبد الله - ﵄ -: أن رسولَ الله - ﷺ- قال: «لأن يُمْسكَ أحدُكم يدَه عن الحصباء خير له من أن يكون له مائة ناقة كلُّها سُودُ الحَدَقَ، فإن غلب على أحدكم فليمسح مسحة واحدة» . أخرجه (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد في \" المسند \" ٣ / ٣٢٨ و٣٨٤ و٤٩٣، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٣٠٠) قال: حدثنا وكيع. وفي (٣/٣٢٨) قال: حدثنا أبو النضر. (ح) وابن أبي بكير. وفي (٣/٣٨٤) قال: حدثنا هاشم بن القاسم. وفي (٣/٣٩٣) قال: حدثنا حسين. وعبد بن حميد (١١٤٥) قال: حدثنا عبيد الله بن موسى. وابن خزيمة (٨٩٧) قال: حدثنا وكيع - كذا في المطبوع، وقد سقط منه شيخ ابن خزيمة -. ستتهم - وكيع، وأبو النضر، وابن أبي بكير، وهاشم، وحسين، وعبيد الله - عن ابن أبي ذئب.\n٢- وأخرجه أحمد (٣/٣٩٣) قال: حدثنا حسين، قال: حدثنا أبو أويس. كلاهما - ابن أبي ذئب، وأبو أويس - عن شرحبيل بن سعد، فذكره.","vol":"5","page":493},{"text":"٣٦٩٨ - (د س) جابر بن عبد الله - ﵄ -: قال: «كنتُ أصلي الظهرَ مع رسولِ الله - ﷺ-، فآخذُ قبضة من الحصى لتبرد في كفِّي أضعها لجبهتي، أسجد عليها لشدة الحرِّ» . أخرجه أبو داود.\nوفي رواية النسائي قال: «كنا نصلي مع رسولِ الله - ﷺ- الظهر، فآخذ قبضة من حصى في كفِّي أُبرِّدُه، ثم أُحوِّلُه في كفي الآخر، فإذا سجدتُ وضعته لجبهتي» (١) .\n_________\n(١) رواه أبو داود رقم (٣٩٩) في الصلاة، باب في وقت صلاة الظهر، والنسائي ٢ / ٢٠٤ في التطبيق، باب تبريد الحصى للسجود عليه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٢٧) قال: حدثنا محمد بن بشر. وفي (٣/٣٢٧) أيضا قال: حدثنا خلف بن الوليد، قال: حدثنا عباد بن عباد. وأبو داود (٣٩٩) قال: حدثنا أحمد بن حنبل، ومسدد، قالا: حدثنا عباد ابن عباد. والنسائي (٢/٢٠٤) قال: أخبرنا قتيبة، قال: حدثنا عباد.\nكلاهما - ابن بشر، وعباد - عن محمد بن عمرو، عن سعيد بن الحارث، فذكره.","vol":"5","page":493},{"text":"<span data-type=\"title\" id=toc-714>[النوع] الثاني: الالتفات</span>\n٣٦٩٩ - (د س) أبو ذر الغفاري قال: قال النبيُّ - ﷺ-: «لا يزال ⦗٤٩٤⦘ الله ﷿ مُقْبِلًا على العبد وهو في صلاته، ما لم يلتفت فإذا التفت انصرف عنه» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٩٠٩) في الصلاة، باب الالتفات في الصلاة، والنسائي ٣ / ٨ في السهو، باب التشديد في الالتفات في الصلاة، وهو حديث صحيح، صححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٧٢) قال: حدثنا علي بن إسحاق قال: قال عبد الله. والدارمي (١٤٣٠) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث. وأبو داود (٩٠٩) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب. والنسائي (٣/٨)، وفي الكبرى (٤٤٢، ١٠٢٧) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك. وابن خزيمة (٤٨١) قال: حدثنا أحمد بن عبد الرحمن بن وهب، قال: حدثني عمي. وفي (٤٨٢) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو صالح، قال: حدثني الليث.\nثلاثتهم - عبد الله بن المبارك، والليث، وابن وهب - عن يونس، عن الزهري، قال: سمعت أبا الأحوص يحدثنا في مجلس سعيد بن المسيب، وابن المسيب جالس، فذكره.","vol":"5","page":493},{"text":"٣٧٠٠ - (خ د س) عائشة - ﵂ -: قالت: «سألتُ النبيَّ - ﷺ- عن الالتفات في الصلاة؟ فقالت: هو الاختلاس يختلسه الشيطان من صلاة العبد» أخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاختلاس): الاسْتِلاب والافتراص.\n_________\n(١) في الأصل والمطبوع: أخرجه البخاري ومسلم والنسائي، ولم نره عند مسلم بعد بحث طويل، وقد ذكره أيضًا التبريزي في \" مشكاة المصابيح \" من رواية البخاري ومسلم، وأما الحافظ فلم يذكره في \" الفتح \" من رواية مسلم، وإنما عزاه زيادة على البخاري لأبي داود والنسائي، وكذلك هو في \" المنتقى \" لمجد الدين ابن تيمية، وقد رواه البخاري ٢ / ١٩٤ في صفة الصلاة، باب الالتفات في الصلاة، وفي بدء الخلق، باب صفة إبليس وجنوده، وأبو داود رقم (٩١٠) في الصلاة، باب الالتفات في الصلاة، والنسائي ٣ / ٨ في السهو، باب التشديد في الالتفات في الصلاة، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٢٣٧ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٠٦) قال: حدثنا أبو سعيد. قال: حدثنا زائدة. والبخاري (١/١٩١) قال: حدثنا مسدد. قال: حدثنا أبو الأحوص. وفي (٤/١٥٢) قال: حدثنا الحسن بن الربيع. قال: حدثنا أبو الأحوص. وأبو داود (٩١٠) قال: حدثنا مسدد. قال: حدثنا أبو الأحوص. والترمذي (٥٩٠) قال: حدثنا صالح بن عبد الله. قال: حدثنا أبو الأحوص. والنسائي (٣/٨)، وفي الكبرى (٤٤٠ و١٠٢٨) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن. قال: حدثنا زائدة. وفي (٣/٨) وفي الكبرى (١٠٢٩) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن. قال: حدثنا أبو الأحوص. وابن خزيمة (٤٨٤ و٩٣١) قال: حدثنا محمد بن عثمان العجلي. قال: حدثنا عبيد الله بن موسى، عن شيبان. (ح) وحدثنا محمد بن عمرو بن تمام المصري. قال: حدثنا يوسف بن عدي. قال: حدثنا أبو الأحوص. وفي (٤٨٤) قال: حدثنا محمد بن عثمان أيضا. قال: حدثنا عبيد الله بن موسى، عن إسرائيل.\nأربعتهم - زائدة، وأبو الأحوص، وشيبان، وإسرائيل - عن أشعث بن أبي الشعثاء المحاربي، عن أبيه، عن مسروق، فذكره.\nوأخرجه أحمد (٦/٧٠) قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة، عن أشعث بن أبي الشعثاء، عن مسروق، نحوه. ليس فيه - أبو الشعثاء -.\nوأخرجه النسائي (٣/٨) وفي الكبرى (١٠٣٠) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن. قال: حدثنا إسرائيل، عن أشعث بن أبي الشعثاء، عن أبي عطية، عن مسروق، فذكر نحوه. وفيه: أبو عطية بدلا من أبي الشعثاء.\nوأخرجه النسائي في الكبرى (٤٤١) قال: أخبرني أحمد بن بكار الحراني، عن مخلد، وهو ابن يزيد الحراني. عن إسرائيل،. عن أشعث، عن أبيه، عن أبي عطية العوفي، عن مسروق، فذكر نحوه. زاد فيه: أبا عطية العوفي.\n(*) الروايات متقاربة المعنى.\nوأخرجه النسائي (٣/٨) وفي الكبرى (١٠٣١) قال: أخبرنا هلال بن العلاء بن هلال. قال: حدثنا المعافى بن سليمان. قال: حدثنا القاسم، هو ابن معن، عن الأعمش، عن عمارة، عن أبي عطية. قال: قالت عائشة: إن الالتفات في الصلاة اختلاس يختلسه الشيطان من الصلاة، موقوفا.","vol":"5","page":494},{"text":"٣٧٠١ - (خ د س) أنس بن مالك - ﵁ -: قال: «قال النبيُّ - ﷺ-: ما بالُ أقوام يرفعونَ أبصارهم إلى السماء في الصلاة، فاشتدَّ قوله في ذلك، حتى قال: لَيَنْتَهُنَّ عن ذلك، أو لتُخطَفَنَّ أبصارُهم» أخرجه البخاري ⦗٤٩٥⦘ وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَتَخُطَفَنَّ): الاختِطاف: الأخذ بالسرعة.\n_________\n(١) رواه البخاري ٢ / ١٩٣ في صفة الصلاة، باب رفع البصر إلى السماء في الصلاة، وأبو داود رقم (٩١٣) في الصلاة، باب النظر في الصلاة، والنسائي ٣ / ٧ في السهو، باب النهي عن رفع البصر إلى السماء في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٠٩) قال: حدثنا ابن أبي عدي، ومحمد بن جعفر، والخفاف. وفي (٣/١١٢ و١١٥ و١١٦) قال: حدثنا يحيى بن سعيد. وفي (٣/١٤٠) قال: حدثنا محمد بن بشر. وعبد بن حميد (١١٩٦) قال: حدثني ابن أبي شيبة، قال: حدثنا محمد بن بشر. والدارمي (١٣٠٧) قال: أخبرنا عثمان بن محمد، قال: حدثنا محمد بن بشر. والبخاري (١/١٩١) قال: حدثنا علي بن عبد الله، قال: أخبرنا يحيى بن سعيد. وأبو داود (٩١٣) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. وابن ماجة (١٠٤٤) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا عبد الأعلى. والنسائي (٣/٧) وفي الكبرى (٤٥٧ و١٠٢٥) قال: أخبرنا عبيد الله بن سعيد، وشعيب بن يوسف، عن يحيى بن سعيد. وابن خزيمة (٤٧٥) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا يزيد بن زريع. وفي (٤٧٦) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن عبد الله الأنصاري. ثمانيتهم - ابن أبي عدي، وابن جعفر، والخفاف، ويحيى بن سعيد، وابن بشر، وعبد الأعلى، ويزيد، والأنصاري - عن سعيد بن أبي عروبة.\n٢- وأخرجه أحمد (٣/٢٥٨) قال: حدثنا عفان، قال: حدثنا أبان العطار.\nكلاهما - سعيد، وأبان - عن قتادة، فذكره.","vol":"5","page":494},{"text":"٣٧٠٢ - (م س) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «لينتهينَّ أقوام عن رفعهم أبصارهم عند الدعاء في الصلاة إلى السماء، أو لَتَخْطَفَنَّ أبصارُهم» . أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٤٢٩) في الصلاة، باب النهي عن رفع البصر إلى السماء في الصلاة، والنسائي ٣ / ٣٩ في السهو، باب النهي عن رفع البصر إلى السماء عند الدعاء في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٢٩) قال: حدثني أبو الطاهر وعمرو بن سواد. والنسائي (٣/٣٩) وفي الكبرى (١١٠٨) قال: أخبرنا أحمد بن عمرو بن السرح.\nكلاهما - أبو الطاهر أحمد بن عمرو بن السرح، وعمرو بن سواد - عن ابن وهب. قال: أخبرني الليث، عن جعفر بن ربيعة، عن عبد الرحمن الأعرج، فذكره.\nوبلفظ: «لينتهين أقوام يرفعون أبصارهم في الصلاة إلى السماء أو ليخطفن الله أبصارهم» .\nأخرجه أحمد (٢/٣٣٣) قال: حدثنا أبو النضر. وفي (٢/٣٦٧) قال: حدثنا خلف.\nكلاهما - أبو النضر، وخلف - قالا: حدثنا المبارك عن الحسن، فذكره.","vol":"5","page":495},{"text":"٣٧٠٣ - (م د) جابر بن سمرة - ﵁ -: «أن النبيَّ - ﷺ- قال: لينتهينَّ أقوام يرفعون أبصارهم إلى السماء في الصلاة، أو لا ترجعُ إليهم» . أخرجه مسلم وأبو داود، ولأبي داود قال: «دخل رسولُ الله - ﷺ- المسجدَ فرأى فيه ناسًا يصلون، رافعي أيديَهم إلى السماء، فقال: لينتهينَّ ...» وذكر الحديث (١) .\n_________\n(١) رواه مسلم رقم (٤٢٨) في الصلاة، باب النهي عن رفع البصر إلى السماء في الصلاة، وأبو داود رقم (٩١٢) في الصلاة، باب النظر في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٩٠ و٩٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/١٠١) قال: حدثنا أبو معاوية. وفي (٥/١٠٨) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. والدارمي (١٣٠٦) قال: أخبرنا إسماعيل بن خليل، قال: حدثنا علي بن مسهر. ومسلم (٢/٢٩) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب. قالا: حدثنا أبو معاوية. وأبو داود (٩١٢) قال: حدثنا مسدد، قال: حدثنا أبو معاوية (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وابن ماجة (١٠٤٥) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن - يعني ابن مهدي - قال: حدثنا سفيان.\nخمستهم - شعبة، وأبو معاوية، وسفيان، وابن مسهر، وجرير - عن سليمان الأعمش، عن المسيب بن رافع، عن تميم بن طرفة، فذكره.","vol":"5","page":495},{"text":"٣٧٠٤ - (س) عبيد الله بن عبد الله بن عتبة (١) [بن مسعود الهذلي]: أن رجلًا من أصحاب النبيِّ - ﷺ- حدَّثه: أنه سمع رسولَ الله - ﷺ- يقول: «إذا كان أحدُكم في الصلاة فلا يرفع بصَره إلى السماء: [أن] يُلتَمَعُ بَصَرُه» . أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يلتمع): الالتماع: الاختلاس.\n_________\n(١) في الأصل: عبد الله بن عبد الله بن عقبة، وهو خطأ، والتصحيح من النسائي وكتب الرجال.\n(٢) ٣ / ٧ في السهو، باب النهي عن رفع البصر إلى السماء في الصلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٤١) قال: حدثنا علي بن إسحاق. وفي (٥/٢٩٥) قال: حدثنا إبراهيم. والنسائي (٣/٧) قال: أخبرنا سويد بن نصر.\nثلاثتهم - علي، وإبراهيم، وسويد - عن عبد الله بن المبارك، عن يونس، عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة بن مسعود، فذكره.","vol":"5","page":496},{"text":"٣٧٠٥ - (ط) أبو جعفر القارئ: قال: «كنت أُصلي وعبد الله بن عمر ورائي، لا أشعر به، فالتَفَتُّ، فغمَزَني» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٤ في قصر الصلاة، باب الالتفات والتصفيق عند الحاجة في الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٣٩٣) فذكره.","vol":"5","page":496},{"text":"٣٧٠٦ - (ت س) عبد الله بن عباس - ﵄ -: «أن رسولَ الله - ﷺ- كان يَلحَظُ في الصلاة يمينًا وشِمالًا، ولا يَلْوِي عُنُقَه خلفَ ظهرِهِ» . أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٥٨٧) في الصلاة، باب ما ذكر في الالتفات في الصلاة، والنسائي ٣ / ٩ في السهو، باب الرخصة في الالتفات في الصلاة يمينًا وشمالًا، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٢٣٦ و٢٣٧ وصححه ووافقه الذهبي، وهو كما قالا، وذكر له الحاكم شاهدًا من حديث سهل بن الحنظلية، وقال: هذا الالتفات غير ذلك، فإن الالتفات المباح أن يلحظ بينه يمينًا وشمالًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧٥) (٢٤٨٥) قال: حدثنا الحسن بن يحيى، والطالقاني. وفي (١/٣٠٦) (٢٧٩٢) قال: حدثنا إبراهيم بن إسحاق. وأبو داود (تحفة الأشراف) (٦٠١٤) عن أحمد بن محمد بن ثابت المروزي. والترمذي (٥٨٧) قال: حدثنا محمود بن غيلان، وغير واحد. والنسائي (٣/٩) قال: أخبرنا أبو عمار الحسين بن حريث. وفي الكبرى (٤٤٤) قال: أخبرنا إسحاق بن إبراهيم. وابن خزيمة (٤٨٥ و٨٧١) قال: حدثنا أبو عمار الحسين بن حريث.\nستتهم - الحسن، وإبراهيم بن إسحاق الطالقاني، وأحمد بن محمد بن ثابت، ومحمود، وأبو عمار، وإسحاق - قال إسحاق: أخبرنا، وقال الآخرون: حدثنا الفضل بن موسى، قال: حدثنا عبد الله بن سعيد بن أبي هند، قال: حدثني ثور بن زيد، عن عكرمة، فذكره.\n- أخرجه أحمد (١/٢٧٥) (٢٤٨٦) . والترمذي (٥٨٨) قال: حدثنا محمود بن غيلان.\nكلاهما - أحمد ومحمود - عن وكيع، قال: حدثنا عبد الله بن سعيد بن أبي هند، عن رجل من أصحاب عكرمة - وفي رواية محمود بن غيلان - عن بعض أصحاب عكرمة - كان رسول الله - ﷺ - يلحظ في صلاته، من غير أن يلوي عنقه.\nوأخرجه أبو داود - تحفة الأشراف - (٦٠١٤) عن هناد، عن وكيع، عن عبد الله بن سعيد، عن رجل، عن عكرمة، عن النبي، - ﷺ - قال أبو داود: وهذا أصح. وقال الترمذي: هذا حديث غريب.\n- قال المزي: وحديث أبي داود في رواية أبي الطيب بن الأشناني.","vol":"5","page":496},{"text":"٣٧٠٧ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «يا بُنيَّ، إياك والالتفات في الصلاة، فإن الالتفات في الصلاة هَلَكة، فإن كان ولابُدَّ ففي التطوع، لا في الفريضة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٨٩) في الصلاة، باب ما ذكر في الالتفات في الصلاة، من حديث علي بن زيد بن جدعان، عن سعيد بن المسيب عن أنس، وعلي بن زيد بن جدعان، ضعيف، قال المنذري في \" الترغيب والترهيب \": ورواية سعيد بن المسيب عن أنس غير مشهورة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٥٨٩) قال: حدثنا أبو حاتم مسلم بن حاتم البصري، قال: حدثنا محمد بن عبد الله الأنصاري، عن أبيه، عن علي بن زيد، عن سعيد بن المسيب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"5","page":497},{"text":"٣٧٠٨ - (د) سهل بن الحنظلية - ﵁ - قال: «ثُوِّبَ بالصلاة - يعني: صلاة الصبح - فجعل رسول الله -ﷺ- يصلي وهو يلتفت إلى الشِّعْب» . أخرجه أبو داود، وقال: «وكان أرسل فارسًا إلى الشِّعب من الليل يحرسُ» (١) .\n_________\n(١) رقم (٩١٦) في الصلاة، باب الرخصة في النظر في الصلاة، وإسناده صحيح، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٢٣٧ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩١٦ و٢٥٠١) قال: حدثنا الربيع بن نافع، أبو توبة. والنسائي في الكبرى (تحفة الأشراف) (٤٦٥٠) عن محمد بن يحيى بن محمد بن كثير، عن أبي توبة الحلبي. وابن خزيمة (٤٨٧) قال: حدثنا محمد بن يحيى، قال: حدثنا معمر بن عمر، (ح) وحدثناه فهد بن سليمان، قال: قرأت على أبي توبة، الربيع بن نافع.\nكلاهما - الربيع أبو توبة، ومعمر - قالا: حدثنا معاوية بن سلام، عن زيد - يعني ابن سلام - أنه سمع أبا سلام، قال: حدثني السلولي، فذكره.","vol":"5","page":497},{"text":"<span data-type=\"title\" id=toc-715>[النوع] الثالث: في أفعال متفرقة</span>\n٣٧٠٩ - (ت د س) صهيب - ﵁ - قال: «مرَرْت برسول الله - ﷺ- وهو يصلِّي، فسلَّمتُ عليه، فردَّ إِليَّ إشارة - وقال: لا أعلم إلا أنه قال: إشارة بإصبعه» أخرجه الترمذي وأبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٩٢٥) في الصلاة، باب رد السلام في الصلاة، والترمذي رقم (٣٦٧) في الصلاة، باب ما جاء في الإشارة في الصلاة، والنسائي ٣ / ٥ في السهو، باب رد السلام بالإشارة في الصلاة، وهو حديث حسن يشهد له الذي بعده، قال الترمذي: وفي الباب عن بلال، وأبي هريرة، وأنس، وعائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٣٢) قال: حدثنا حجاج بن محمد. والدارمي (١٣٦٨) قال: أخبرنا أبو الوليد، هو الطيالسي. وأبو داود (٩٢٥) قال: حدثنا يزيد بن خالد بن موهب، وقتيبة بن سعيد. والترمذي (٣٦٧) قال: حدثنا قتيبة. والنسائي (٣/٥) وفي الكبرى (١٠١٨) قال: أخبرنا قتيبة بن سعيد.\nوقال الترمذي: وحديث مهيب حسن، لا نعرفه إلا من حديث الليث عن بكير.","vol":"5","page":497},{"text":"٣٧١٠ - (د ت س) ابن عمر - ﵄ -: قال: «خرج رسولُ - ﷺ- إلى مسجد قُباء يصلي فيه، فجاءته الأنصار، فسلموا عليه وهو يصلِّي، قال ابنُ عمر: فقلت لبِلال: كيف رأيتَ رسول الله - ﷺ- يردُّ عليهم حين كانوا يسلِّمون عليه وهو يصلي؟ قال: هكذا - وبسط كفَّه، وجعل بطنَه أسفل، وظهرَه إلى فوق» . أخرجه أبو داود، وأخرجه الترمذي: قال: ابنُ عمر: «قلتُ لبلال: كيف كان النبيُّ - ﷺ- يردُّ عليهم حين كانوا يسلِّمون عليه وهو في الصلاة؟ قال: كان يُشيرُ بيده» .\nوفي أخرى له قال: «قلت لبلال: كيف كان النبيُّ - ﷺ- يردُّ عليم حين كانوا يسلمون عليه في مسجد بني عمرو بن عوف؟» قال: كان يرد إشارة، وفي رواية النسائي عوَض «بلال»: «صهيب» وقال في آخره: «كيف كان النبي -ﷺ- يصنع إذا سُلِّم عليه؟ قال: كان يشير بيده» (١) .\n_________\n(١) رواه أبو داود رقم (٩٢٧) في الصلاة، باب رد السلام في الصلاة، والترمذي رقم (٣٦٨) في الصلاة، باب ما جاء في الإشارة في الصلاة، والنسائي ٣ / ٥ و٦ في السهو، باب رد السلام بالإشارة في الصلاة، وهو حديث حسن يشهد له الذي قبله، قال في \" عون المعبود \": اعلم أنه ورد الإشارة لرد السلام في هذا الحديث بجميع الكف، وفي حديث جابر باليد، وفي حديث ابن عمر عن صهيب بالإصبع، وفي حديث ابن مسعود عند البيهقي بلفظ: فأوما برأسه، وفي رواية له: فقال برأسه، يعني الرد، ويجمع بين هذه الروايات بأنه ﷺ فعل هذا مرة، وهذا مرة، فيكون جميع ذلك جائزًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٢) قال: حدثنا وكيع. وأبو داود (٩٢٧) قال: حدثنا الحسين بن عيسى الخراساني الدامغاني، قال: حدثنا جعفر بن عون. والترمذي (٣٦٨) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع. كلاهما - وكيع، وجعفر - قالا: حدثنا هشام بن سعد، عن نافع، عن ابن عمر، فذكره.\nوالرواية الأخرى:\nأخرجه الحميدي (١٤٨) . وأحمد (٢/١٠) (٤٥٦٨) . والدارمي (١٣٦٩) قال: أخبرنا يحيى بن حسان. وابن ماجه (١٠١٧) قال: حدثنا علي بن محمد الطنافسي. والنسائي (٣/٥) وفي الكبرى (١٠١٩) قال: أخبرنا محمد بن منصور المكي. وابن خزيمة (٨٨٨) قال: حدثنا عبد الجبار بن العلاء (ح) وحدثنا علي بن خشرم، وأبو عمار.\nثمانيتهم - الحميدي، وأحمد، ويحيى بن حسان، والطنافسي، ومحمد بن منصور المكي، وعبد الجبار بن العلاء، وابن خشرم، وأبو عمار - عن سفيان بن عيينة، قال: حدثنا زيد بن أسلم، فذكره.\n- قال سفيان: قلت لرجل: سله، أسمعته من ابن عمر، فقال: يا أبا أسامة، أسمعته من ابن عمر؟ فقال: أما أنا فقد كلمته وكلمني، ولم يقل سمعته منه. الحميدي (١٤٨)، وأحمد (٢/١٠) (٤٥٦٨) .","vol":"5","page":498},{"text":"٣٧١١ - (خ م د ت س) أبو هريرة - ﵁ - قال: قال ⦗٤٩٩⦘ النبيُّ - ﷺ-: «التسبيحُ للرجال - يعني في الصلاة - والتُّصفيقُ للنساء» أخرجه الجماعة إلا الموطأ. وقال الترمذي: قال علي: «كنتُ إذا استأذنتُ على النبيِّ - ﷺ- سبَّح» . وللنسائي أيضًا إلى قوله: «للرجال» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التسبيح للرجال): يعني: إذا أرادوا أن ينبهوا أحدًا في الصلاة من سهو أو غيره؛ قالوا: سبحان الله.\n(التصفيق للنساء): يعني: أنهن يصفقن، ولا يتكلَّمن بالتسبيح مثل الرجال.\n_________\n(١) رواه البخاري ٣ / ٦٢ في العمل في الصلاة، باب التصفيق للنساء، ومسلم رقم (٤٢٢) في الصلاة، باب تسبيح الرجال وتصفيق المرأة، وأبو داود رقم (٩٣٩) في الصلاة، باب التصفيق في الصلاة، والترمذي رقم (٣٦٩) في الصلاة، باب ما جاء أن التسبيح للرجال والتصفيق للنساء، والنسائي ٣ / ١١ و١٢ في السهو، باب التسبيح في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٤٨) . وأحمد (٢/٢٤١) . والدارمي (١٣٧٠) قال: حدثنا يحيى بن حسان. والبخاري (٢/٧٩) قال: حدثنا علي بن عبد الله. ومسلم (٢/٢٧) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب. وأبو داود (٩٣٩) قال: حدثنا قتيبة بن سعيد. وابن ماجة (١٠٣٤) قال: حدثنا أبو بكر بن أبي شيبة، وهشام بن عمار. والنسائي (٣/١١) . وفي الكبرى (٤٤٩ و١٠٣٩) قال: أخبرنا قتيبة، ومحمد بن المثنى. وابن خزيمة (٨٩٤) قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن، وعبد الله بن محمد الزهري، وعلي بن خشرم.\nجميعهم - الحميدي، وأحمد، ويحيى بن حسان وعلي بن عبد الله، وأبو بكر بن أبي شيبة، وعمرو الناقد، وزهير، وقتيبة، وهشام بن عمار، ومحمد بن المثنى، وعبد الجبار، وسعيد بن عبد الرحمن، وعبد الله بن محمد، وعلي بن خشرم - عن سفيان بن عيينة، عن الزهري، عن أبي سلمة، فذكره.\n- أخرجه أحمد (٢/٥٢٩) قال: حدثنا روح. قال: حدثنا محمد بن أبي حفصة. ومسلم (٢/٢٧) قال: حدثنا هارون بن معروف، وحرملة بن يحيى. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. والنسائي (٣/١١) . وفي الكبرى (١٠٤٠) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب، عن يونس.\nكلاهما - محمد بن أبي حفصة، ويونس - عن الزهري، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، فذكراه.\n- وعن أبي صالح، عن أبي هريرة، قال: قال رسول الله - ﷺ -: «التسبيح للرجال والتصفيق للنساء» .\nأخرجه أحمد (٢/٢٦١) قال: حدثنا يعلى. وفي (٢/٤٤٠) قال: حدثنا محمد بن عبيد. وفي (٢/٤٧٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٢/٢٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الفضيل يعني ابن عياض ح وحدثنا أبو كريب. قال: حدثنا أبو معاوية ح وحدثنا إسحاق بن إبراهيم. قال: أخبرنا عيسى بن يونس. والترمذي (٣٦٩) قال: حدثنا هناد. قال: حدثنا أبو معاوية. والنسائي (٣/١١)، وفي الكبرى (١٠٤١) قال: أخبرنا قتيبة. قال: حدثنا الفضيل بن عياض ح وأنبأنا سويد بن نصر. قال: أنبأنا عبد الله. وفي الكبرى (٤٥٨) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الفضيل.\nسبعتهم - يعلى بن عبيد، ومحمد بن عبيد، وشعبة، والفضيل بن عياض، وأبو معاوية، وعيسى بن يونس، وعبد الله بن المبارك - عن سليمان الأعمش، عن أبي صالح ذكوان، فذكره.\n- وعن محمد بن سيرين، عن أبي هريرة، عن النبي - ﷺ - قال: «التسبيح للرجال، والتصفيق للنساء، في الصلاة» .\nأخرجه أحمد (٢/٢٩٠) قال: حدثنا مروان. قال: أخبرني عوف. وفي (٢/٤٣٢ و٤٧٣) قال: حدثنا يحيى بن سعيد، عن عوف. وفي (٢/٤٩٢) قال: حدثنا محمد بن جعفر. قال: حدثنا عوف. وفي (٢/٥٠٧) قال: حدثنا يزيد. قال: أخبرنا هشام. والنسائي (٣/١٢) وفي الكبرى (١٠٤٢) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا يحيى بن سعيد، عن عوف.\nكلاهما - عوف، وهشام بن حسان - عن محمد بن سيرين، فذكره.\n- وعن همام بن منبه، عن أبي هريرة، قال: قال رسول الله - ﷺ -: «التسبيح للقوم، والتصفيق للنساء، في الصلاة» .\nأخرجه أحمد (٢/٣١٧) . ومسلم (٢/٢٧) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد، ومحمد بن رافع - عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره.\n- وعن عطاء، عن أبي هريرة. قال: قال رسول الله - ﷺ -: «التسبيح للرجال، والتصفيق للنساء» .\nأخرجه أحمد (٢/٣٧٦) قال: حدثنا أبو سعيد. قال: حدثنا ابن جريج، عن عطاء، فذكره.\n- وعن خلاس، عن أبي هريرة، عن النبي - ﷺ - مثل ذلك.\nهكذا ذكره أحمد عقيب حديث الحسن قال: بلغني أن رسول الله - ﷺ - قال: «التسبيح للرجال، والتصفيق للنساء، في الصلاة» .\nأخرجه أحمد (٢/٤٩٢) قال: حدثنا محمد بن جعفر. قال: حدثنا عوف، عن خلاس، فذكره.\n- وعن أبي غطفان، عن أبي هريرة. قال: قال رسول الله - ﷺ -: «التسبيح للرجال - يعني في الصلاة - والتصفيق للنساء؛ من أشار في صلاته إشارة تفهم عنه فليعد لها» . يعني الصلاة.\nأخرجه أبو داود (٩٤٤) قال: حدثنا عبد الله بن سعيد. قال: حدثنا يونس بن بكير، عن محمد بن إسحاق، عن يعقوب بن عتبة بن الأخنس، عن أبي غطفان، فذكره.\n- قال أبو داود: هذا الحديث وهم.","vol":"5","page":498},{"text":"٣٧١٢ - (خ م) سهل بن سعد - ﵁ - قال: قال رسولُ الله - ﷺ-: «التسبيح للرجال، والتصفيق للنساء» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٣ / ٦٢ في العمل في الصلاة، باب التصفيق للنساء، وباب ما يجوز من التسبيح والحمد في الصلاة للرجال، وباب رفع الأيدي في الصلاة لأمر ينزل به، وفي السهو، باب الإشارة في الصلاة، وفي الصلح، باب ما جاء في الإصلاح بين الناس، وباب قول الإمام لأصحابه: اذهبوا بنا نصلح، وفي الأحكام، باب الإمام يأتي قومًا فيصلح بينهم، ومسلم رقم (٤٢١) في الصلاة، باب تقديم الجماعة من يصلي بهم إذا تأخر الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ (١١٩) . والحميدي (٩٢٧) قال: حدثنا سفيان - ابن عيينة - وأحمد (٥/٣٣٠) قال: حدثنا سفيان - ابن عيينة -. وفي (٥/٣٣١) قال: حدثنا يزيد، قال: أخبرنا المسعودي. وفي (٥/٣٣٢) قال: حدثنا عفان، قال: حدثنا حماد بن زيد. وفي (٥/٣٣٢) قال: حدثنا يونس بن محمد، قال: حدثنا حماد، قال: حدثني عبيد الله بن عمر. (قال حماد: ثم لقيت أبا حازم، فحدثني به. فلم أنكر مما حدثني شيئا) . وفي (٥/٣٣٥) قال: حدثنا وكيع، قال: حدثنا سفيان (الثوري) (ح) وعبد الرحمن، قال: حدثنا سفيان الثوري. وفي (٥/٣٣٦) قال: حدثنا بهز، قال: حدثنا حماد - يعني ابن سلمة -وفي (٥/٣٣٧) قال: قرأت على عبد الرحمن: مالك. وفي (٥/٣٣٨) قال: حدثنا حجين بن المثنى، قال: حدثنا عبد العزيز - يعني ابن أبي سلمة -. وعبد بن حميد (٤٥٠) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. والدارمي (١٣٧١) قال: حدثنا يحيى بن حسان، قال: حدثنا حماد بن زيد، وفي (١٣٧٢) قال: أخبرنا يحيى بن حسان، قال: حدثنا سعيد بن عبد الرحمن الجمحي، وعبد العزيز بن محمد، وعبد العزيز بن أبي حازم، وسفيان بن عيينة. والبخاري (١/١٧٤) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٢/٧٩) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز بن أبي حازم. وفي (٢/٨٠) قال: حدثنا يحيى، قال: أخبرنا وكيع، عن سفيان الثوري، وفي (٢/٨٣ قال: حدثنا قتيبة، قال: حدثنا عبد العزيز. وفي (٢/٨٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٣/٢٣٩) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان، وفي (٩/٩٢) قال: حدثنا أبو النعمان، قال: حدثنا حماد. ومسلم (٢/٢٥) قال: حدثني يحيى بن يحيى، قال: قرأت على مالك. وفي (٢/٢٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز بن أبي حازم (ح) وقال قتيبة: حدثنا يعقوب وهو ابن عبد الرحمن القاري. (ح) وحدثنا محمد بن عبد الله بن بزيع، قال: أخبرنا عبد الأعلى، قال: حدثنا عبيد الله وأبوداود (٩٤٠) قال: حدثنا القعنبي، عن مالك. وفي (٩٤١) قال: حدثنا عمرو بن عون، قال: أخبرنا حماد بن زيد. وابن ماجه (١٠٣٥) قال: حدثنا هشام بن عمار، وسهل بن أبي سهل، قالا: حدثنا سفيان بن عيينة. والنسائي (٢/٧٧) . وفي الكبرى (٧٧٠) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا يعقوب، وهو ابن عبد الرحمن. وفي (٢/٨٢) . وفي الكبرى (٧٧٩) قال: أخبرنا أحمد بن عبدة، عن حماد بن زيد. وفي (٣/٣) وفي الكبرى (٤٣٩ و١٠١٥) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا عبد الأعلى بن عبد الأعلى، قال: حدثنا عبيد الله، وهو ابن عمر. وفي (٨/٢٤٣) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. وابن خزيمة (٨٥٣) قال: حدثنا أحمد بن عبدة الضبي، قال: أخبرنا حماد - يعني ابن زيد - (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد العزيز بن أبي حازم (ح) وحدثنا إسماعيل بن بشر ابن منصور السليمي، قال: حدثنا عبد الأعلى، عن عبيد الله (ح) . وحدثنا محمد بن عبد الله بن بزيع، قال: حدثنا عبد الأعلى، قال: حدثنا عبيد الله - يعني ابن عمر - وفي (٨٥٤) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ح) وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة. وفي (١٥١٧) قال: حدثنا أحمد بن عبدة، قال: أخبرنا حماد - يعني ابن زيد - وفي (١٥٧٤) قال: حدثنا إسماعيل بن بشر بن منصور السليمي، ومحمد بن عبد الله بن بزيع، قالا: حدثنا عبد الأعلى، عن عبيد الله، وفي (١٦٢٣) قال: حدثنا أحمد بن عبدة، قال: حدثنا حماد بن زيد (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد العزيز بن أبي حازم (ح) وحدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان - ابن عيينة - (ح) وحدثنا يونس بن عبد الأعلى الصدفي، قال: أخبرنا عبد الله بن وهب، أن مالكا حدثه.\nجميعهم - مالك، وسفيان بن عيينة، والمسعودي، وحماد بن زيد، وعبيد الله بن عمر، وسفيان الثوري، وحماد بن سلمة، وعبد العزيز بن أبي سلمة الماجشون، ومعمر، وسعيد بن عبد الرحمن، وعبد العزيز بن محمد، وعبد العزيز بن أبي حازم، ويعقوب بن عبد الرحمن، وأبو غسان - عن أبي حازم، فذكره.\n- أخرجه البخاري (٣/٢٤٠) قال: حدثنا محمد بن عبد الله، قال: حدثنا عبد العزيز بن عبد الله الأويسي، وإسحاق بن محمد الفروي، قالا: حدثنا محمد بن جعفر، عن أبي حازم، فذكره. مختصرا على.","vol":"5","page":499},{"text":"٣٧١٣ - (م د س) عبد الله بن الشخير - ﵁ -: قال: «صلَّيتُ مع رسولِ الله -ﷺ- فرأيتُه تَنَخَّع فدَلكها بنعله اليسرى» . أخرجه مسلم وفي رواية أبي داود قال: «أتيتُ رسولَ الله -ﷺ- وهو يصلِّي فبزَقَ تحت قدمه اليسرى» زاد في أخرى «ثم دَلَكَهُ بنعله» . وفي رواية النسائي «رأيتُ رسولَ الله - ﷺ- تَنَخَّعَ فدَلكَهُ برجلِه اليسرى» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَنَخَّعَ) الإنسان: إذا رمى بنُخَاعته، وهي النخامة، أي البزقة التي تخرج من أقصى الحلق.\n_________\n(١) رواه مسلم رقم (٥٥٤) في المساجد، باب النهي عن البصاق في المسجد، وأبو داود رقم (٤٨٣) في الصلاة، باب في كراهية البزاق في المسجد، والنسائي ٢ / ٥٢ في المساجد، باب بأي الرجلين يدلك بصاقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٥) قال: حدثنا عفان. وأبو داود (٤٨٢) قال: حدثنا موسى بن إسماعيل. وابن خزيمة (٨٧٩) قال: حدثنا يوسف بن موسى، قال: حدثنا العلاء بن عبد الجبار البصري، والحجاج بن منهال.\nأربعتهم - عفان، وموسى، والعلاء، والحجاج - عن حماد بن سلمة، عن سعيد الجريري، عن أبي العلاء، عن أخيه مطرف بن عبد الله، فذكره.\n- أخرجه أحمد (٤/٢٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٤/٢٥) قال: حدثنا إسماعيل ابن إبراهيم. وفي (٤/٢٥) قال: حدثنا علي بن عاصم. ومسلم (٢/٧٧) قال: حدثني يحيى بن يحيى، قال: أخبرنا يزيد بن زريع. وأبو داود (٤٨٣) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. والنسائي (٢/٥٢)، وفي الكبرى (٧١٧) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله. وابن خزيمة (٨٧٨) قال: حدثنا بندار، قال: حدثنا إسحاق بن يوسف (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا إسماعيل بن علية (ح) وحدثنا الصنعاني، قال: حدثنا يزيد - يعني ابن زريع -. (ح) وحدثنا أبو بشر الواسطي، قال: حدثنا خالد. سبعتهم - معمر، وإسماعيل بن إبراهيم بن علية، وعلي بن عاصم، ويزيد بن زريع، وعبد الله بن المبارك، وإسحاق بن يوسف، وخالد - عن سعيد الجريري.\n٢- وأخرجه مسلم (٢/٧٧) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي، قال: حدثنا كهمس.\nكلاهما - الجريري، وكهمس - عن أبي العلاء يزيد بن عبد الله بن الشخير، عن أبيه، فذكره. ليس فيه أخوه - مطرف بن عبد الله -.","vol":"5","page":500},{"text":"٣٧١٤ - (د) أبو بصرة - ﵁ -: قال: «بَزَقَ رسولُ الله - ﷺ- في ثوبه، وَحَكَّ بعضه ببعض» . وعن أنس مثله. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٩) و(٣٩٠) في الطهارة، باب البصاق يصيب الثوب، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٣٨٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، قال: أخبرنا ثابت البناني عن أبي نضرة، فذكره.\nوفي (٣٩٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن حميد، عن أنس، فذكره.","vol":"5","page":500},{"text":"٣٧١٥ - (د ت س) عائشة - ﵂ -: قالت: «جئت يومًا من خارج ورسولُ الله - ﷺ- يصلي في البيت والباب عليه مُغْلق، فاسْتَفْتَحْتُ فتقدَّم وفتح لي، ثم رجع القَهْقَرى إلى مصلاه، فأتمَّ صلاتَه» . أخرجه أبو داود والترمذي، قال الترمذي: «ووصفْت: أن الباب كان في القبلة» . وفي رواية ⦗٥٠١⦘ النسائي قالت: «استفتحتُ الباب ورسولُ الله -ﷺ- يصلي تطوعًا، والباب على القِبلة، فمشى عن يمينه- أو عن يساره - ففتح الباب، ثم رجع إلى مصلاه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَهقَرَى): الرجوع إلى وراء، وهو أن يمشي الإنسان إلى ما يخالف جهة وجهة، ولا يردُّ وجهه.\n_________\n(١) رواه أبو داود رقم (٩٢٢) في الصلاة، باب العمل في الصلاة، والترمذي رقم (٦٠١) في الصلاة، باب ذكر ما يجوز من المشي والعمل في صلاة التطوع، والنسائي ٣ / ١١ في السهو، باب المشي أما القبلة خطى يسيرة، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣١) قال: أخبرنا بشر بن المفضل. وفي (٦/١٨٣) قال: حدثنا علي بن عاصم. وفي (٦/٢٣٤) قال: حدثنا عبد الأعلى بن عبد الأعلى السامي. وأبو داود (٩٢٢) قال: حدثنا أحمد بن حنبل ومسدد واللفظ له. قال: حدثنا بشر، يعني ابن المفضل. والترمذي (٦٠١) قال: حدثنا أبو سلمة يحيى بن خلف. قال: حدثنا بشر بن المفضل. والنسائي (٣/١١) وفي الكبرى (٤٣٨ و١٠٣٨) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا حاتم بن وردان.\nأربعتهم - بشر بن المفضل، وعلي بن عاصم، وعبد الأعلى، وحاتم بن وردان - عن برد بن سنان أبي العلاء، عن الزهري، عن عروة، فذكره.\n- الروايات مطولة ومختصرة.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"5","page":500},{"text":"٣٧١٦ - (د ت س) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «اقْتُلُوا الأَسْوَدَيْنِ في الصلاة: الحيَّةَ والعقرب» . أخرجه أبو داود والترمذي، وفي رواية النسائي: «أن رسولَ الله - ﷺ- أمر بقتل الأسودين في الصلاة» (١) .\n_________\n(١) رواه أبو داود رقم (٩٢١) في الصلاة، باب العمل في الصلاة، والترمذي رقم (٣٩٠) في الصلاة، باب ما جاء في قتل الحية والعقرب في الصلاة، وقال الترمذي: حديث حسن صحيح، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٢٥٦ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي في الكبرى (٥٢٧) قال: أخبرني محمد بن عبد الله بن عبد الحكم، عن شعيب. قال: حدثنا الليث. قال: حدثنا خالد، عن ابن أبي هلال، عن سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.\nوأخرجه أحمد (٢/٢٣٣ و٤٩٠) قال: حدثنا محمد بن جعفر. قال: أخبرنا معمر. وفي (٢/٢٤٨) قال: حدثنا سفيان. قال: حفظت عن معمر. وفي (٢/٢٥٥) قال: حدثنا يزيد. قال: أخبرنا هشام. وفي (٢/٢٨٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٤٧٣) قال: حدثنا يحيى بن سعيد، عن علي بن المبارك. وفي (٢/٤٧٥) قال: حدثنا وكيع. قال: حدثنا علي بن المبارك. (ح) وإسماعيل. قال: أخبرني علي بن المبارك. والدارمي (١٥١٢) قال: أخبرنا يزيد بن هارون. قال: أخبرنا هشام. وأبو داود (٩٢١) قال حدثنا مسلم بن إبراهيم. قال: حدثنا علي بن المبارك. وابن ماجة (١٢٤٥) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن الصباح. قالا: حدثنا سفيان بن عيينة، عن معمر. والترمذي (٣٩٠) قال: حدثنا علي بن حجر. قال: حدثنا إسماعيل بن علية وهو ابن إبراهيم، عن علي بن المبارك. والنسائي (٣/١٠) وفي الكبرى (٤٣٥ و١٠٣٤) قال: أخبرنا قتيبة بن سعيد، عن سفيان ويزيد وهو ابن زريع، عن معمر. وفي (٣/١٠) وفي الكبرى (١٠٣٥) قال: أخبرنا محمد بن رافع. قال: حدثنا سليمان بن داود أبو داود. قال: حدثنا هشام، وهو ابن أبي عبد الله، عن معمر. وابن خزيمة (٨٦٩) قال: حدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان بن عيينة، عن معمر. (ح) وحدثنا محمد بن هشام. قال: حدثنا يحيى بن اليمان. (ح) وحدثنا أبو موسى. قال: حدثنا عبد الأعلى. (ح) وحدثنا يعقوب الدورقي قال: حدثنا غندر. (ح) وحدثنا يحيى بن حكيم قال: حدثنا محمد بن جعفر قال: حدثنا محمد بن جعفر. قالوا: حدثنا معمر.\nثلاثتهم - معمر، وهشام، وعلي بن المبارك - عن يحيى بن أبي كثير، عن ضمضم بن جوس، فذكره.\n- في رواية عبد الرزاق عند أحمد: «عن يحيى بن أبي كثير، أراه قال: عن ضمضم، عن أبي هريرة» .","vol":"5","page":501},{"text":"٣٧١٧ - (ت) أم سلمة - ﵂ -: قالت: «رأى رسولُ الله - ﷺ- غلامًا لنا، يقال له: أفْلَحُ، إذا سجدَ نَفَخ، فقال: يا أَفْلَحُ، تَرِّبْ وجهك» . وفي أخرى «مولى لنا، يقال له: ربَاح» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨١) في الصلاة، باب في كراهية النفخ في الصلاة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٠١) قال: حدثنا طلق بن غنام بن طلق. قال: حدثنا سعيد بن عثمان الوراق. وفي (٦/٣٢٣) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة، قال: حدثنا أبو حمزة. والترمذي (٣٨١) قال: حدثنا أحمد بن منيع. قال: حدثنا عباد بن العوام. قال: أخبرنا ميمون أبو حمزة. وفي (٣٨٢) قال: حدثنا أحمد بن عبدة الضبي. قال: حدثنا حماد بن زيد، عن ميمون أبي حمزة.\nكلاهما - سعيد بن عثمان، وميمون أبو حمزة - عن أبي صالح مولى طلحة، فذكره.\n- في رواية طلق بن غنام بن طلق: يسار.\n- وفي رواية عفان، وأحمد بن عبدة الضبي: رباح.\n- وفي رواية أحمد بن منيع: أفلح.\nوله متابعة: عن كريب، عن أم سلمة بلفظ: «مر النبي - ﷺ - بغلام لهم يقال له رباح، وهو يصلي، فنفخ في سجوده، فقال له: يا رباح، لا تنفخ، إن من نفخ فقد تكلم» .\nأخرجه النسائي في الكبرى (٤٦٣) قال: أخبرني الحسين بن عيسى القوسي البسطامي. قال: حدثنا أحمد بن أبي طيبة، وعفان بن سيار، عن عتبة بن الأزهر، عن سلمة بن كهيل، عن كريب، فذكره.","vol":"5","page":501},{"text":"٣٧١٨ - (ت د) أبو هريرة - ﵁ -: «أن رسولَ الله - ﷺ- نهى عن السَّدْل في الصلاة، وأن يُغَطِّيَ الرجُل فاهُ» أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّدْل): المنهي عنه في الصلاة: هو أن يلتحف بثوبه، ويُدخل يديه من داخل، فيركع ويسجد، وهو كذلك، وكان هذا فعل اليهود، فنهوا عنه، وهو مطرد في القميص وغيره من الثياب، وقيل: هو أن يضع وسط الإزار على رأسه، ويرسل طرفيه عن يمينه وشماله من غير أن يجعلهما على كتفيه.\n(أن يُغطي الرجل فاه): ومعناه: أن العرب كان من عادتها التلثم بالعمائم على الأفواه، فنُهوا عن ذلك في الصلاة، فإن عرض للمصلي التثاؤب في الصلاة، فليغطِّ فاه، فإنه قد جاء في حديث (٢) .\n_________\n(١) رواه أبو داود رقم (٦٤٣) في الصلاة، باب ما جاء في السدل في الصلاة، والترمذي رقم (٣٧٨) في الصلاة، باب ما جاء في كراهية السدل في الصلاة، وهو حديث حسن.\n(٢) انظر صحيح مسلم رقم (٢٩٩٥) في الزهد من حديث أبي سعيد الخدري ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٥) قال: حدثنا يزيد وأبو كامل. قالا: حدثنا حماد بن سلمة، عن عسل بن سفيان. وفي (٢/٣٤١) قال: حدثنا أبو سعيد. قال: حدثنا وهيب وحماد، عن عسل. وفي (٢/٣٤٥) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. قال: أنبأنا عسل بن سفيان التميمي. وفي (٢/٣٤٨) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد، يعني ابن أبي عروبة، عن عسل. والدارمي (١٣٨٦) قال: حدثنا سعيد بن عامر، عن سعيد بن أبي عروبة، عن عسل. والترمذي (٣٧٨) قال: حدثنا هناد. قال: حدثنا قبيصة، عن حماد بن سلمة، عن عسل بن سفيان. وابن خزيمة (٧٧٢ و٩١٨) قال: حدثنا محمد بن عيسى. قال: حدثنا عبد الله، يعني ابن المبارك، عن الحسن بن ذكوان، عن سليمان الأحول.\nكلاهما - عسل بن سفيان، وسليمان الأحول - عن عطاء، فذكره.\n- أخرجه أبو داود (٦٤٣) قال: حدثنا محمد بن العلاء وإبراهيم بن موسى، عن ابن المبارك، عن الحسن بن ذكوان، عن سليمان الأحول، عن عطاء. قال إبراهيم: عن أبي هريرة، فذكره.\n- وأخرجه ابن ماجة (٩٦٦) قال: حدثنا أبو سعيد، سفيان بن زياد المؤدب. قال: حدثنا محمد بن راشد، عن الحسن بن ذكوان، عن عطاء، عن أبي هريرة، فذكره. ليس فيه «سليمان الأحول» .\n- رواية عسل بن سفيان مختصرة على: «أن النبي - ﷺ - نهى عن السدل في الصلاة» .\n- وعن الأعرج، عن أبي هريرة، أن رسول الله - ﷺ - قال: «إن من الجفاء أن يكثر الرجل مسح جبهته، قبل الفراغ من صلاته» .\nأخرجه ابن ماجة (٩٦٤) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. قال: حدثنا ابن أبي فديك. قال: حدثنا هارون بن هارون بن عبد الله بن الهدير التيمي، عن الأعرج، فذكره.\nوقال الترمذي: حديث أبي هريرة لا نعرفه من حديث عطاء، عن أبي هريرة، مرفوعا إلا من حديث عسل بن سفيان.","vol":"5","page":502},{"text":"٣٧١٩ - (خ) الأزرق بن\nقيس قال: «كنا بالأهواز نُقاتل الحَرُوريَّةَ، فبينا أنا على جُرُفِ نهر، إذْ جاءَ رجل، فقام يصلي، وإذا لِجامُ دابته بيده، فجعلت الدابةُ تنازعه، وجعل يَتْبَعها - قال شعبة: هو أبو بَرْزةَ ⦗٥٠٣⦘ الأسلميُّ - فجعل الرجل من الخوارج (١) يقول: اللهم افعل بهذا الشيخ، فلما انصرف الشيخ قال: إني سمعتُ قولَكم، وإِني غزوتُ مع رسولِ الله - ﷺ- ستَّ غزَوَات - أو سبْعَ غَزَوات، أو ثمان (٢) - وشهدتُ تيسيره، وإِني [إن] كنتُ أرجع مع دابَّتي أحبُّ إليَّ من أن أَدَعَها ترجع إلى مأْلَفِها (٣)، فيَشُقُّ عليَّ» .\nوفي أخرى قال: «كنا على شاطئ النهر بالأهواز، وقد نَضب عنه الماءُ، فجاء أبو بَرزَة على فرس، فصلى، وخلَّى فرسه، فانطلقتِ الفرسُ، فترك صلاتَه وتَبِعها، حتى أدركها فأخذها، ثم جاء فقضى صلاته، وفينا رجل له رأْي فأقبل يقول: انظروا إلى هذا الشيخ؟ ترك صلاته من أجل فرس، فأقبل فقال: ما عنَّفني أحد منذ فارقتُ رسولَ الله - ﷺ-، قال: وقال: إن منزلي مُتَراخٍ، فلو صليَّتُ وتركته لم آتِ أهلي إلى الليل، وذكر أنه قد صحب النبيَّ - ﷺ-، فرأى من تيسيره» . أخرجه البخاري (٤) . ⦗٥٠٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَضَب الماء): إذا غار.\n(رجل له رأي): يقال: فلان من أصحاب الرأي، وفلان له رأي: إذا كان من أصحاب القياس، والمحدِّثون يسمون أصحاب القياس: أصحاب الرأي، يعنون: أنهم يأخذون بآرائهم فيما يُشكل من الحديث أو ما لم يأت فيه حديث، وكذلك يقال: فلان من أهل الرأي: أي أنه يرى رأي الخوارج، وهو الذي أراد في الحديث: أي أكره أن أمرَّ بين يديه من جانب إلى جانب.\n(تيسيره): التيسير: التسهيل والتخفيف.\n_________\n(١) في نسخ البخاري المطبوعة: فجعل رجل من الخوارج.\n(٢) وفي رواية الكشميهني: أو ثمانيًا، بالياء والتنوين. وفي بعضها: أو ثماني، بالياء من غير تنوين، والكل صواب. قال الحافظ في \" الفتح \": وقد رواه عمرو بن مرزوق بلفظ: سبع غزوات بغير شك.\n(٣) في الأصل: إلى ماء لها، والتصويب من نسخ البخاري المطبوعة.\n(٤) ٣ / ٦٥ و٦٦ في العمل في الصلاة، باب إذا انفلتت الدابة في الصلاة، وفي الأدب، باب قول النبي ﷺ: \" يسروا ولا تعسروا \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة: وفي (٤/٤٢٣) قال: حدثنا يحيى بن سعيد، عن شعبة. والبخاري (٢/٨١) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٨/٣٧) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. وابن خزيمة (٨٦٦) قال: حدثنا أحمد بن عبده، قال: أخبرنا حماد، يعني ابن زيد.\nكلاهما - شعبة، وحماد - عن الأزرق بن قيس، فذكره.","vol":"5","page":502},{"text":"الفرع السابع: في قِبلة المصلِّي وما يتعلق بها، وفيه نوعان\n[النوع] الأول: في المعترض بين يدي المصلي\n٣٧٢٠ - (خ م ط د س) عائشة - ﵂ -: «أن النبيَّ - ﷺ- كان يصلي وأنا معترضة بينه وبين القبلة كاعتراض الجنازة» .\nوفي أخرى قالت: «كان النبيُّ -ﷺ- يصلي صلاتَه من الليل كلَّها، وأنا معترضة بينه وبين القبلة، فإذا أراد أن يوتِرَ أيقظني فأوترتُ» هذه للبخاري ومسلم، وللبخاري ⦗٥٠٥⦘ مرسلًا عن عروة «أن النبيَّ - ﷺ- كان يصلي وعائشة بينه وبين القبلة على الفِراش الذي ينامان عليه» . ولمسلم «أن رسولَ الله - ﷺ- كان يصلي صلاتَه بالليل وهي معترضة بين يديه، فإذا بقي الوتر أيقظها فأوترت» .\nوفي أخرى له قالت: «كان رسولُ الله - ﷺ- يصلي من الليل، فإذا أوتر قال: قومي فأوتري يا عائشة» . وله في أخرى قالت عائشة: «ما يقطع الصلاة؟» قال عروة: «فقلنا: المرأة والحمار، فقالت: إن المرأة لدابَّة سَوء؟ لقد رأيتُني بين يدي رسول الله - ﷺ- معترضة كاعتراض الجِنازة وهو يصلي» . وفي أخرى لهما «أن عائشة ذُكر عندها ما يقطع الصلاة، فذُكر الكلبُ والحمار والمرأة، فقالت: لقد شبهتمونا بالحُمُر والكِلاب، والله لقد رأيتُ النبيَّ - ﷺ- يصلي على السرير وأنا بينه وبين القبلة مضطجعة، فتبدو لي الحاجة، فأكره أن أجلس فأوذيَ النبيَّ - ﷺ-، فأنسَلُّ من قِبَل رجليه» .\nوفي أخرى لهما، قالت: «عَدَلتُمونا بالكلاب والحُمُر؟ لقد رأيتُني مضطجعة على السرير، فيجيء رسول الله - ﷺ- فيتوسط السرير فيصلي، فأكره أن أَسْنَحَه، فأنسلُّ من قِبَل رِجْلَيِ السَّرير، حتى أنسلَّ من لحافي» .\nوفي أخرى لهما قالت: «كان رسولُ الله - ﷺ- يصلي في وسط السرير، وأنا مضطجعة بينه وبين القبلة، تكون لي الحاجة فأكره أن أقومَ فأستقبلَه، فأنسلُّ انسلالًا»، وفي أخرى لهما قالت: «كنت أنام بين يدي النبي - ﷺ- ورجلاي في قبلته، فإذا سجد غمزني فقبضت رجليَّ، ⦗٥٠٦⦘ وإذا قام بسطتهما، قالت: والبيوت يومئذ ليس فيها مصابيح» . وأخرج الموطأ هذه الرواية الآخرة، وأخرج أبو داود الرواية الثانية، وله في أخرى، قالت: «كنت أكون نائمة ورجلاي بين يدي النبي - ﷺ- وهو يصلي من الليل، فإذا أراد أن يسجد ضرب رجليَّ فقبضتهما فسجد» . وله في أخرى قالت: «كنت أنام وأنا معترضة في قبلة النبيِّ - ﷺ-، فيصلي وأنا أمامَه، فإذا أراد أن يوتر غمزني فقال: تَنَحِّي» . وأخرج النسائي الرواية الثانية والأخيرة التي قبلها، وله في أخرى نحو رواية أبي داود الآخرة، وقال: «حتى إذا أراد أن يوتر مسَّني برجله» ولأبي داود في أخرى قالت: «بئسما عدَلْتمونا بالحمار والكلب، لقد رأيتُ النبي - ﷺ- يصلي وأنا معترضة بين يديه، فإذا أراد أن يسجد غمز رجليَّ، فضممتهما إليَّ، ثم سجد» . وله في أُخرى قالت: «كنت بين النبيِّ - ﷺ- وبين القبلة، قال شعبة: وأحسبها قالت: وأنا حائض» قال أبو داود: رواه جماعة عن جماعة ولم يذكروا «حائضًا» (١) . ⦗٥٠٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أن أسنحه): السانح عند العرب: ما مر بين يديك من عن يسارك إلى يمينك من طائر أو غيره، وكانت العرب تتيمَّن به، ويقال: سَنَحَ لي رأي في كذا: أي عرض.\n_________\n(١) رواه البخاري ١ / ٤١٣ في الصلاة في الثياب، باب الصلاة على الفراش، وفي سترة المصلي، باب التطوع خلف المرأة، وفي العمل في الصلاة، باب ما يجوز من العمل في الصلاة، وفي سترة المصلي، باب الصلاة إلى السرير، وباب استقبال الرجل وهو يصلي، وباب الصلاة خلف النائم، وباب من قال: لا يقطع الصلاة شيء، وباب هل يغمز الرجل امرأته عند السجود لكي يسجد، وفي الوتر، باب إيقاظ النبي ﷺ أهله بالوتر، وفي الاستئذان، باب السرير، ومسلم رقم (٥١٢) في الصلاة، باب الاعتراض بين يدي المصلي، والموطأ ١ / ١١٧ في صلاة الليل، باب ما جاء في صلاة الليل، وأبو داود رقم (٧١١) و(٧١٢) و(٧١٣) و(٧١٤) في الصلاة، باب من المرأة لا تقطع الصلاة، والنسائي ١ / ١٠١ و١٠٢ في الطهارة، باب ترك الوضوء من مس الرجل امرأته من غير شهوة، وفي القبلة، باب الرخصة في الصلاة خلف النائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٧١) قال: حدثنا سفيان. قال: حدثنا الزهري. وأحمد (٦/٣٧) قال: حدثنا سفيان، عن الزهري. وفي (٦/٥٠) قال: حدثنا يحيى، عن هشام. وفي (٦/٨٦) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. قال: حدثني الزهري وعطاء بن أبي رباح، وفي (٦/٩٤ و١٧٦) قال: حدثنا بهز. قال: حدثنا شعبة. قال: حدثني سعد بن إبراهيم. وفي (٦/٩٨ و١٧٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سعد بن إبراهيم. وفي (٦/٩٨) قال: وحجاج. قال: أخبرنا شعبة، عن سعد ابن إبراهيم. وفي (٦/١٢٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن أبي بكر بن حفص، وفي (٦/١٣٤) قال: حدثنا عفان. قال: حدثنا شعبة. قال: أخبرني أبو بكر بن حفص. وفي (٦/١٩٢ و٢٠٥) قال: حدثنا وكيع. قال: حدثنا هشام بن عروة. وفي (٦/١٩٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري. وفي (٦/٢٠٠) قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج. قال: أخبرني عطاء. وفي (٦/٢٠٥) قال: حدثنا وكيع، عن سفيان، عن الأعمش، عن تميم، يعني ابن سلمة. وفي (٦/٢٣١) قال: حدثنا ابن نمير. قال: حدثنا هشام. وفي (٦/٢٧٥) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني محمد بن جعفر بن الزبير. والدارمي (١٤٢٠) أخبرنا عبد الله بن صالح. قال: حدثني الليث قال: حدثني عقيل، عن ابن شهاب. والبخاري (١/١٠٧) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. وفي (١/١٣٦) و(٢/٣١) قال: حدثنا مسدد. قال: حدثنا يحيى. قال: حدثنا هشام. وفي (١/١٣٧) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا يعقوب بن إبراهيم. قال: حدثني ابن أخي ابن شهاب أنه سأل عمه عن الصلاة يقطعها شيء؟ فقال: لا يقطعها شيء. ومسلم (٢/٦٠) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد، وزهير بن حرب. قالوا: حدثنا سفيان بن عيينة، عن الزهري. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع، عن هشام. (ح) وحدثني عمرو بن علي. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن أبي بكر بن حفص. وفي (٢/١٦٨) قال: حدثنا زهير بن حرب. قال: حدثنا جرير، عن الأعمش، عن تميم بن سلمة. وأبو داود (٧١٠) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة، عن سعد بن إبراهيم. وفي (٧١١) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. قال: حدثنا هشام بن عروة. وابن ماجة (٩٥٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان، عن الزهري. والنسائي (٢/٦٧) وفي الكبرى (٧٤٦) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا يحيى، عن هشام. وابن خزيمة (٨٢٢) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن. قالا: حدثنا سفيان، عن الزهري. وفي (٨٢٣) قال: حدثنا أحمد بن عبده. قال: أخبرنا حماد - يعني ابن زيد، عن هشام بن عروة. (ح) وحدثنا أحمد. قال: أخبرنا حماد. قال: قال أيوب: عن هشام. وفي (٨٢٤) قال: حدثنا بندار. قال: حدثنا يحيى ح وحدثنا محمد بن العلاء بن كريب. قال: حدثنا ابن بشر. قالا: حدثنا هشام. (ح) وحدثنا سلم بن جنادة. قال: حدثنا وكيع، عن هشام بن عروة.\nسبعتهم - ابن شهاب الزهري، وهشام بن عروة، وعطاء بن أبي رباح، وسعد بن إبراهيم، وأبو بكر بن حفص، ومحمد بن جعفر بن الزبير، وتميم بن سلمة - عن عروة بن الزبير، فذكره.\n- وأخرجه البخاري (١/١٠٧) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث، عن يزيد، عن عراك، - عن عروة، أن النبي - ﷺ - كان يصلي وعائشة معترضة بينه وبين القبلة على الفراش الذي ينامان عليه. مرسلا.\n- وعن الأسود، عن عائشة؛ قالت: «عدلتمونا بالكلاب والحمر. لقد رأيتني مضطجعة على السرير. فيجيئ رسول الله - ﷺ - فيتوسط السرير. فيصلي. فأكره أن أسنحه. فأنسل من قبل رجلي السرير. حتى أنسل من لحافي» .\nأخرجه أحمد (٦/٤٢) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وفي (٦/١٢٥ و١٣٢) قال: حدثنا عفان. قال: حدثنا حماد، عن حماد. وفي (٦/١٧٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحجاج. قال: أخبرنا شعبة، عن منصور. وفي (٦/٢٣٠) قال: حدثنا ابن نمير، عن الأعمش. (ح) وحدثنا يحيى بن آدم. قال: حدثنا قطبة، عن الأعمش وفي (٦/٢٦٦) قال: حدثنا عبيدة. قال: حدثني منصور. والبخاري (١/١٣٥) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير، عن منصور. وفي (١/١٣٦) قال: حدثنا إسماعيل بن خليل. قال: حدثنا علي بن مسهر، عن الأعمش. وفي (١/١٣٧) قال: حدثنا عمر بن حفص بن غياث. قال: حدثنا أبي. قال: حدثنا الأعمش. ومسلم (٢/٦٠) قال: حدثنا عمرو الناقد وأبو سعيد الأشج. قالا: حدثنا حفص بن غياث. ح وحدثنا عمر بن حفص بن غياث. قال: حدثنا أبي. قال: حدثنا الأعمش. (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا جرير، عن منصور. والنسائي (٢/٦٥) وفي الكبرى (٧٤٢) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا شعبة، عن منصور. وابن خزيمة (٨٢٥) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا حفص، يعني أبو غياث، عن الأعمش. وفي (٨٢٦) قال: حدثناه الدورقي. قال: حدثنا أبو معاوية. قال: حدثنا الأعمش.\nثلاثتهم - الأعمش، وحماد بن أبي سليمان، ومنصور - عن إبراهيم، عن الأسود، فذكره.\n- وعن مسروق، عن عائشة. وذكر عندها ما يقطع الصلاة. الكلب والحمار والمرأة. «فقالت عائشة: قد شبهتمونا بالحمير والكلاب. والله لقد رأيت رسول الله - ﷺ - يصلي وأنا على السرير. بينه وبين القبلة مضطجعة. فتبدوا لي الحاجة. فأكره أن أجلس فأوذي رسول الله - ﷺ - فأنسل من عند رجله» .\nأخرجه أحمد (٦/٤١) قال: حدثنا حفص بن غياث. وفي (٦/٢٣٠) قال: حدثنا ابن نمير. (ح) وحدثنا يحيى بن آدم. قال: حدثنا قطبة. والبخاري (١/١٣٦) قال: حدثنا إسماعيل بن خليل. قال: حدثنا علي بن مسهر. وفي (١/١٣٧) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. وفي (٨/٧٦) قال: حدثنا قتيبة. قال: حدثنا جرير. ومسلم (٢/٦٠) قال: حدثنا عمرو الناقد وأبو سعيد الأشج. قالا: حدثنا حفص بن غياث. (ح) وحدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. وابن خزيمة (٨٢٥) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا حفص، يعني ابن غياث.\nخمستهم - حفص بن غياث، وعبد الله بن نمير، وقطبة، وجرير، وعلي بن مسهر - عن الأعمش، عن أبي الضحى مسلم بن صبيح، عن مسروق، فذكره.\n- الروايات مطولة ومختصرة، وأثبتنا لفظ رواية مسلم.\n- وعن القاسم، عن عائشة، ﵂ قالت: «بئسما عدلتمونا بالكلب والحمار، لقد رأيتني ورسول الله - ﷺ - يصلي وأنا مضطجعة بينه وبين القبلة، فإذا أراد أن يسجد غمز رجلي فقبضتهما» .\nأخرجه أحمد (٦/٤٤ و٥٤) والبخاري (١/١٣٨) قال: حدثنا عمرو بن علي. وأبو داود (٧١٢) قال: حدثنا مسدد. والنسائي (١/١٠٢) وفي الكبرى (١٥٥) قال: أخبرنا يعقوب بن إبراهيم.\nأربعتهم - أحمد بن حنبل، وعمرو بن علي، ومسدد، ويعقوب بن إبراهيم - عن يحيى، عن عبيد الله. قال: سمعت القاسم بن محمد، فذكره.\n- أثبتنا لفظ رواية البخاري.\n- وعن راشد بن سعد، عن عائشة زوج النبي - ﷺ - قالت: قال رسول الله - ﷺ -: «لا يقطع صلاة المسلم شيء إلا الحمار والكافر والكلب والمرأة. فقالت عائشة: يا رسول الله، لقد قرنا بدواب سوء» .\nأخرجه أحمد (٦/٨٤) قال: حدثنا أبو المغيرة. قال: حدثنا صفوان. قال: حدثنا راشد بن سعد، فذكره.\n- وعن القاسم بن محمد، عن عائشة؛ «أن رسول الله - ﷺ - كان يصلي صلاته بالليل، وهي معترضة بين يديه، فإذا بقي الوتر أيقظها فأوترت» .\nورواية عبد الرحمن بن القاسم: «إن كان رسول الله - ﷺ - ليصلي وأني لمعترضة بين يديه اعتراض الجنازة، حتى إذا أراد أن يوتر مسني برجله» .\nأخرجه أحمد (٦/٢٥٩) قال: حدثنا يونس. قال: حدثنا ليث، عن يزيد، يعني ابن الهاد، عن عبد الرحمن بن القاسم. ومسلم (٢/١٦٨) قال: حدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني سليمان بن بلال، عن ربيعة بن أبي عبد الرحمن. والنسائي (١/١٠١) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث. قال: أنبأنا ابن عبد الهاد، عن عبد الرحمن بن القاسم.\nكلاهما - عبد الرحمن بن القاسم، وربيعة بن أبي عبد الرحمن - عن القاسم بن محمد، فذكره.\n- وعن عطاء، عن عائشة، «أن النبي - ﷺ - كان يصلي، وهي معترضة عن يمينه وعن شماله» .\nأخرجه أحمد (٦/٩٥) قال: حدثنا عفان. قال: حدثنا همام، وفي (٦/١٤٦) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد.\nكلاهما - همام، وسعيد بن أبي عروبة - عن قتادة، عن عطاء فذكره. وعن عروة، عن عائشة.\n«أن النبي - ﷺ - صلى وهي معترضة بين يديه. وقال: أليس هن أمهاتكم وأخواتكم وعماتكم» .\nأخرجه أحمد (٦/٦٤) قال: حدثنا يونس. وفي (٦/٥٤) قال: حدثنا أبو عبد الرحمن المقرئ.\nكلاهما - يونس، وأبو عبد الرحمن - عن داود بن أبي الفرات، عن إبراهيم بن ميمون الصائغ، عن عطاء، عن عروة بن الزبير، فذكره.","vol":"5","page":504},{"text":"٣٧٢١ - (م ت د س) أبو ذر الغفاري - ﵁ -: قال: قال رسولُ الله - ﷺ-: «إذا قام أحدكم يصلِّي، فإِنه يستره إذا كان بين يديه مثلُ آخرة الرَّحل، فإذا لم يكن بين يديه مثلُ آخرة الرحَّل، فإنه يقطع صلاتَه الحمارُ، والمرأة، والكلب الأسودُ»، قلت: يا أبا ذر: ما الكلب الأسود، من الكلب الأحمر، من الكلب الأصفر؟ قال: يا ابن أخي، سألتُ رسولَ الله - ﷺ- كما سألتني، فقال: «الكلب الأسود شيطان» . وزاد الترمذي بعد قوله: كآخرة الرَّحْل «أو كواسطة الرَّحْل» . وجعل عوض «الأصفر» «الأبيض» . وأخرجه أبو داود، وأول روايته قال: «يقطع صلاة الرجل إذا لم يكن بين يديه كَقَدرِ آخِرة الرَّحْل ...» الحديث، وأخرجه النسائي (١) .\n_________\n(١) رواه مسلم رقم (٥١٠) في الصلاة، باب قدر ما يستر المصلي، والترمذي رقم (٣٣٨) في الصلاة، باب ما جاء أنه لا يقطع الصلاة إلا الكلب والحمار والمرأة، وأبو داود رقم (٧٠٢) في الصلاة، باب ما يقطع الصلاة، والنسائي ٢ / ٦٣ في القبلة، باب ذكر ما يقطع الصلاة وما لا يقطع إذا لم يكن بين يدي المصلي سترة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٤٩) قال: ثنا عفان، قال: حدثنا شعبة وفي (٥/١٥١ و١٦٠) قال: حدثنا إسماعيل، عن يونس. وفي (٥/١٥٥) قال: حدثنا بهز، قال: حدثنا سليمان بن المغيرة. وفي (٥/١٥٨) قال: حدثنا وكيع، عن سليمان بن المغيرة. وفي (٥/١٦١) قال: حدثنا محمد بن جعفر، وحجاج، قالا: حدثنا شعبة. والدارمي (١٤٢١) قال: أخبرنا أبو الوليد، وحجاج قالا: حدثنا شعبة. ومسلم (٢/٥٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية (ح) قال: وحدثني زهير بن حرب، قال: حدثنا إسماعيل بن إبراهيم، عن يونس. (ح) حدثنا شيبان بن فروخ، قال: حدثنا سليمان بن المغيرة (ح) وحدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا وهب بن جرير، قال: حدثنا أبي. (ح) وحدثنا إسحاق أيضا، قال: أخبرني المعتمر بن سليمان، قال: سمعت سلم بن أبي الذيال. (ح) وحدثني يوسف بن حماد، قال: حدثنا زياد البكائي، عن عاصم الأحول. وأبو داود (٧٠٢) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. (ح) وحدثنا عبد السلام بن مطهر، وابن كثير، أن سليمان بن المغيرة أخبرهم. وابن ماجة (٩٥٢) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣٢١٠) قال: حدثنا عمرو بن عبد الله، قال: حدثنا وكيع، عن سليمان بن المغيرة. والترمذي (٣٣٨) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم، قال: أخبرنا يونس بن عبيد، ومنصور بن زاذان. والنسائي (٢/٦٣) وفي الكبرى (٧٣٧) قال: أخبرنا عمرو بن علي، قال: أنبأنا يزيد، قال: حدثنا يونس. وابن خزيمة (٨٠٦) قال: حدثنا الدورقي، قال حدثنا ابن علية، عن يونس. وفي (٨٣٠) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن علية، عن يونس. (ح) وحدثنا أبو الخطاب زياد بن يحيى، قال: حدثنا بشر، يعني ابن المفضل. قال: حدثنا يونس. (ح) وحدثنا أحمد بن منيع، قال: حدثنا هشيم، قال: أخبرنا يونس ومنصور، وهو ابن زاذان (ح) وحدثنا بندار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا هلال بن بشر، قال: حدثنا سالم بن نوح، عن عثمان بن عامر. (ح) وحدثنا نصر بن مرزوق قال: حدثنا أسد، يعني ابن موسى. قال: حدثنا حماد بن سلمة، عن أيوب، ويونس بن عبيد، وحبيب بن الشهيد. (ح) وحدثنا الدورقي، قال: حدثنا المعتمر بن سليمان، عن سلم، وهو ابن أبي الذيال (ح) وحدثنا أبو الخطاب زياد بن يحيى، قال: حدثنا سهل بن أسلم، يعني العدوي. وفي (٨٣١) قال: حدثنا محمد بن الوليد. قال: حدثنا عبد الأعلى بن عبد الأعلى السامي. قال: حدثنا هشام.\nجميعهم - شعبة، ويونس، وسليمان بن المغيرة، وجرير، وسلم بن أبي الذيال، وعاصم الأحول، ومنصور ابن زاذان، وعثمان بن عامر، وأيوب، وحبيب بن الشهيد، وسهل بن أسلم، وهشام بن حسان - عن حميد ابن هلال، عن عبد الله بن الصامت، فذكره.\n- وعن عبد الله بن الصامت عن أبي ذر. قال: يقطع الصلاة الكلب الأسود - أحسبه قال: والمرأة الحائض - قال: قلت لأبي ذر: ما بال الكلب الأسود؟ قال: أما إني قد سألت رسول الله - ﷺ - عن ذلك فقال: إنه شيطان.\nأخرجه أحمد (٥/٦٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن علي بن زيد بن جدعان، عن عبد الله بن الصامت، فذكره.","vol":"5","page":507},{"text":"٣٧٢٢ - (خ م ط د ت س) عبد الله بن عباس - ﵄ -: قال أبو الصهباء: تذاكرنا ما يقطَعُ الصلاة عند ابن عباس، فقال: جئتُ أنا وغلام من بني عبد المطلب على حمار، ورسولُ الله - ﷺ- يصلي، فنزل ونزلتُ، فتركنا الحمارَ أمام الصف، فما بالاه، وجاءت جاريتان من بني عبد المطلب فدخلتا بين الصف، فما بالى ذلك، وفي رواية بهذا الحديث وقال: جاءت جاريتان من بني عبد المطلب اقتتلتا، فأخذهما ففرَعَ بينهما. وفي أخرى: فنزع إحداهما من الأخرى، فما بالَى ذلك» . وفي أخرى: أن رسولَ الله - ﷺ- قال: «إذا صلى أحدكم إلى غيرِ السُّتْرة فإنه يقطع صلاتَه: الحمارُ، والخنزيرُ، واليهوديُّ، والمجوسيُّ، والمرأةُ، وتجزئ عنه: إذا مَرُّوا بين يديه على قَذْفَةٍ بحجر» (١) .\nوفي أخرى قال: «يقطع الصلاة: المرأة الحائض، والكلب» (٢) .\nقال أبو داود في الأول: عن ابن عباس، أحسبه عن رسول الله - ﷺ- وقال في الثاني: رفعه شعبة. ⦗٥٠٩⦘\nأراد بالثاني: هذه الرواية الآخرة، وبالأول: التي قبلها.\nوفي أخرى قال: «أقبلتُ راكبًا على أتانِ، وأنا يومئذ قد ناهزتُ الاحتلام والنبيُّ - ﷺ- يصلي بالناس بمنى إلى غير جدار، فمررتُ بين يدي الصفِّ فنزلتُ، وأرسلتُ الأتانَ ترْتعُ، ودخلتُ في الصف، فلم ينكر ذلك عليَّ أحد» . زاد في رواية: «بمنى في حجة الوَدَاع» . هذه روايات أبي داود» .\nوأخرج البخاري ومسلم والموطأ الرواية الآخرة.\nوأخرج الترمذي قال: «كنتُ رديفَ الفضل على أتان: فجئنا والنبيُّ - ﷺ- يُصلِّي بأصحابه بمنى، فنزلنا عنها، فوصلنا الصفَّ، فمرَّتْ بين أيديهم، فلم تقطع صلاتَهم» .\nوأخرج النسائي الرواية الثانية، وله في أخرى قال: «جئتُ أنا والفضلُ على أَتان لنا، ورسولُ الله - ﷺ- يصلِّي بالناس بعرفة.. ثم ذَكَرَ كلمة معناها، فمررنا على بعض الصفِّ - فنزلنا وتركناها ترتع، فلم يقل لنا رسولُ الله - ﷺ- شيئًا. وله في أخرى: قال قتادة: «قلتُ لجابرِ بن زيد: ما يقطعُ الصلاة؟ فقال: كان ابن عباس يقول: المرأة الحائض والكلب» . ورفعه شعبة، وفي رواية ذكرها رزين قال: «تذاكرنا ما يقطع الصلاة عند ابن عباس، فقال: جئتُ على أتان والناسُ في الصلاة، فتركتُها ترتع بين يدي الصفِّ، فما بالاه رسولُ الله - ﷺ-، قال: «وجاءتا جاريتان (٣) تقتتلان ⦗٥١٠⦘ بين يديه، ففرع بينهما وهو في الصلاة، فدخلتا بين يدي الصفِّ، فما بالَى ذلك، قال: ولقد رأيتُه يصلِّي في صحراء، وليس بين يديه سُتْرة، وأتان لنا وكلبة تعبثان (٤) بين يديه، فما بالَى ذلك» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ففَرَع) بينهما: أي حجز وكف، بالفاء والعين المهملة.\n(ناهزت) الاحتلام: أي قاربته. والمناهزة: مقاربة الشيء.\n(أتان) الأتان: الأنثى من الحمير.\n(تَرْتَع): رتعت البهيمة في المرعى: إذا ذهبت وجاءت راعية.\n_________\n(١) قال أبو داود: في نفسي من هذا الحديث شيء ... أقول: وعلته أن ابن عباس شك في رفعه فقال: أحسبه عن رسول الله ﷺ، وفيه أيضًا عنعنة يحيى بن أبي كثير.\n(٢) قال الترمذي: وقد ذهب بعض أهل العلم إليه فقالوا: يقطع الصلاة، الحمار، والمرأة، والكلب الأسود، قال أحمد: الذي لا أشك فيه أن الكلب الأسود يقطع الصلاة، وفي نفسي من الحمار والمرأة شيء، وقال إسحاق: لا يقطعها شيء إلا الكلب الأسود.\n(٣) من باب ﴿وأسروا النجوى الذين ظلموا﴾ ولغة (أكلوني البراغيث) .\n(٤) وكذلك هي في أبي داود كما في الحديث الذي بعده: تعبثان، بالباء الموحدة، من العبث وهو اللعب، وفي نسخة بهامش المنذري: يعيثان، والعيث: الإفساد، وفي هذه الرواية جهالة وانقطاع.\n(٥) رواه البخاري ١ / ٤٧٢ في سترة المصلي، باب الإمام سترة من خلفه، وفي العلم باب متى يصح سماع الصغير، وفي صفة الصلاة، باب وضوء الصبيان، وفي الحج، باب حج الصبيان، ومسلم رقم (٥٠٤) في الصلاة، باب سترة المصلي، والموطأ ١ / ١٥٥ و١٥٦ في قصر الصلاة في السفر، باب الرخصة في المرور بين يدي المصلي، وأبو داود رقم (٧٠٣) و(٧٠٤) و(٧١٥) و(٧١٦) و(٧١٧) في الصلاة، باب تفريع أبواب ما يقطع الصلاة وما لا يقطعها، وباب ما يقطع الصلاة، وباب من قال: الحمار لا يقطع الصلاة، والترمذي رقم (٣٣٧) في الصلاة، باب ما جاء لا يقطع الصلاة شيء، والنسائي ٢ / ٦٤ و٦٥ في القبلة، باب ذكر ما يقطع الصلاة، وما لا يقطع إذا لم يكن بين يدي المصلي سترة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عبيد الله بن عبد الله بن عتبة، عن ابن عباس ﵄ أنه قال: «أقبلت راكبا على حمار أتان، وأنا يومئذ قد ناهزت الاحتلام، ورسول الله - ﷺ - يصلي بالناس بمنى إلى غير جدار فممرت بين يدي بعض الصف، فنزلت، وأرسلت الأتان، ترتع، ودخلت في الصف، فلم ينكر ذلك عليّ أحد» .\n١- أخرجه مالك في الموطأ (١١٥) . وأحمد (١/٣٤٢) (٣١٨٤) قال: حدثنا عبد الرحمن. وفي (١/ ٣٤٢) (٣١٨٥) قال: قرأت على عبد الرحمن. والبخاري (١/٢٩) قال: حدثنا إسماعيل بن أبي أويس. وفي (١/١٣٢) قال: حدثنا عبد الله بن يوسف. وفي (١/٢١٨) قال: حدثنا عبد الله بن مسلمة، وفي (٥/٢٢٦) قال: حدثنا يحيى بن قزعة. ومسلم (٢/٥٧) قال: حدثنا يحيى بن يحيى. وأبو داود (٧١٥) قال: حدثنا القعنبي. والنسائي في الكبرى (تحفة الأشراف) (٥٨٣٤) عن محمد بن سلمة، عن ابن القاسم. وابن خزيمة (٨٣٤) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب (ح) وحدثنا يعقوب الدورقي، قال: حدثنا عبد الرحمن بن مهدي. ثمانيتهم - عبد الرحمن، وإسماعيل، وعبد الله بن يوسف، وعبد الله بن مسلمة القعنبي، ويحيى بن قزعة، ويحيى بن يحيى، وابن القاسم، وابن وهب - عن مالك.\n٢- وأخرجه الحميدي (٤٧٥) . وأحمد (١/٢١٩) (١٨٩١) . والدارمي (١٤٢٢) قال: أخبرنا أبو نعيم. ومسلم (٢/٥٧) قال: حدثنا يحيى بن يحيى، وعمرو الناقد، وإسحاق بن إبراهيم. وأبو داود (٧١٥) قال: حدثنا عثمان بن أبي شيبة. وابن ماجة (٩٤٧) قال: حدثنا هشام بن عمار. والنسائي (٢/٦٤) وفي الكبرى (٧٣٩) قال: أخبرنا محمد بن منصور. وابن خزيمة (٨٣٣) قال: حدثنا أبو موسى محمد بن المثنى، وعبد الجبار بن العلاء، وسعيد بن عبد الرحمن. جميعهم - الحميدي، وأحمد، وأبو نعيم، ويحيى، وعمرو، وإسحاق، وعثمان، وهشام، ومحمد بن منصور، وأبو موسى، وعبد الجبار، وسعيد - عن سفيان بن عيينة.\n٣- وأخرجه أحمد (١/٢٦٤) (٢٣٧٦) . والبخاري (٣/٢٣) قال: حدثنا إسحاق. كلاهما - أحمد وإسحاق - عن يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب.\n٤- وأخرجه أحمد (١/٣٦٥) (٣٤٥٤) قال: حدثنا عبد الرزاق، وعبد الأعلى. ومسلم (٢/٥٧) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق. والترمذي (٣٣٧) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا يزيد بن زريع. وابن خزيمة (٨٣٤) قال: حدثنا أبو موسى، قال: حدثني عبد الأعلى. ثلاثتهم - عبد الرزاق، وعبد الأعلى، ويزيد - عن معمر.\n٥- وأخرجه مسلم (٢/٥٧) قال: حدثنا حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nخمستهم - مالك، وسفيان، وابن أخي ابن شهاب، ومعمر، ويونس - عن ابن شهاب، عن عبيد الله بن عبد الله، فذكره.\n- عن شعبة، عن ابن عباس، قال: «جئت أنا والفضل على حمار، ورسول الله - ﷺ - يصلي بالناس في فضاء من الأرض، فممرنا بين يديه، ونحن عليه، حتى جاوزنا عامة الصف، فما نهانا، ولا ردنا» .\nأخرجه أحمد (١/٣٢٧) (٣٠١٩) قال: حدثنا حماد بن خالد. وفي (١/٣٥٢) (٣٣٠٦) قال: حدثنا يزيد، وحماد.\nكلاهما - حماد، ويزيد - عن ابن أبي ذئب، عن شعبة، فذكره.\n- وعن الحسن العرني، قال: ذكر عند ابن عباس: يقطع الصلاة الكلب والحمار والمرأة. قال: بئسما عدلتم بامرأة مسلمة كلبا وحمارا.\n«لقد رأيتني أقبلت على حمار، ورسول الله - ﷺ - يصلي بالناس، حتى إذا كنت قريبا منه مستقبله، نزلت عنه، وخليت عنه، ودخلت مع رسول الله - ﷺ - في صلاته، فما أعاد رسول الله، - ﷺ - صلاته، ولا نهاني عما صنعت، ولقد كان رسول الله - ﷺ - يصلي بالناس، فجاءت وليدة، تخلل الصفوف، حتى عاذت برسول الله - ﷺ - فما أعاد رسول الله - ﷺ - صلاته، ولا نهاها عما صنعت، ولقد كان رسول الله - ﷺ - يصلي في مسجد، فخرج جدي من بعض حجرات النبي - ﷺ - فذهب، يجتاز بين يديه، فمنعه رسول الله - ﷺ -.\nقال ابن عباس: أفلا تقولون: الجدي يقطع الصلاة؟\nأخرجه أحمد (١/٢٤٧) (٢٢٢٢) قال: حدثنا علي بن عاصم، قال: أخبرنا أبو المعلى العطار. وفي (١/٣٠٨) (٢٨٠٥) قال: حدثنا الأشجعي، قال: حدثنا أبي، عن سفيان، عن سلمة بن كهيل. وفي (١/٣٤٣) (٣١٩٣) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن سلمة. وابن ماجة (٩٥٣) قال: حدثنا أحمد بن عبدة، قال: أنبأنا حماد بن زيد، قال: حدثنا يحيى أبو المعلى.\nكلاهما - أبو المعلى، وسلمة - عن الحسن العرني، فذكره.\n- وعن صهيب، قال: سمعت ابن عباس، يحدث؛ «أنه مر بين يدي رسول الله - ﷺ - هو وغلام من بني هاشم، على حمار بين يدي رسول الله - ﷺ - وهو يصلي، فنزلوا ودخلوا معه، فصلوا، ولم ينصرف. فجاءت جاريتان، تسعيان من بني عبد المطلب، فأخذتا بركبتيه، ففرع بينهما. ولم ينصرف» .\n١- أخرجه أحمد (١/٢٣٥) (٢٠٩٥) قال: حدثنا وكيع. وفي (١/٣٤١) (٣١٦٧) قال: حدثنا محمد بن جعفر، وعفان. والنسائي (٢/٦٥) وفي الكبرى (٧٤١) قال: أخبرنا أبو الأشعث، قال: حدثنا خالد. وابن خزيمة (٨٣٦) قال: حدثنا محمد بن عثمان العجلي، قال: حدثنا عبيد الله. خمستهم - وكيع، ومحمد، وعفان، وخالد، وعبيد الله - عن شعبة.\n٢- وأخرجه أبو داود (٧١٦) قال: حدثنا مسدد، قال: حدثنا أبو عوانة. وفي (٧١٧) قال: حدثنا عثمان بن أبي شيبة، وداود بن مخراق الفريابي، قالا: حدثنا جرير. وابن خزيمة (٨٣٧ و٨٨٢) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير. كلاهما - أبو عوانة، وجرير - عن منصور.\nكلاهما - شعبة، ومنصور- عن الحكم. عن يحيى بن الجزار، عن صهيب أبي الصهباء، فذكره.\n- وعن عكرمة، قال: قال ابن عباس: «ركزت العنزة بين يدي النبي - ﷺ - بعرفات، فصلى إليها، والحمار يمر من وراء العنزة» .\nأخرجه أحمد (١/٢٤٣) (٢١٧٥) قال: حدثنا يزيد بن أبي حكيم. وابن خزيمة (٨٤٠) قال: حدثنا محمد بن رافع، قال: حدثنا إبراهيم بن الحكم بن أبان (ح) وحدثنا محمد بن يحيى، قال: حدثني إبراهيم بن الحكم (ح) وحدثنا سعد بن عبد الله بن عبد الحكم، قال: حدثنا حفص بن عمر المقرئ.\nثلاثتهم - يزيد، وإبراهيم، وحفص - قالوا: حدثنا الحكم بن أبان، قال: سمعت عكرمة، فذكره.\n- وعن عكرمة، عن ابن عباس: «أن النبي - ﷺكان يصلي، فمرت شاة بين يديه، فساعاها إلى القبلة، حتى ألزق بطنه بالقبلة» .\nأخرجه ابن خزيمة (٨٢٧) قال: حدثنا الفضل بن يعقوب الرخامي، قال: حدثنا الهيثم بن جميل، قال: حدثنا جرير بن حازم، عن يعلى بن حكيم، والزبير بن الخريت، عن عكرمة، فذكره.\n- وعن يحيى بن الجزار، أن ابن عباس قال: «مررت أنا وغلام من بني هاشم على حمار، وتركناه يأكل من بقل بين يدي رسول الله - ﷺ - فلم ينصرف، وجاءت جاريتان تشتدان، حتى أخذتا بركبتي رسول الله - ﷺ - فلم ينصرف» .\nأخرجه أحمد (١/٢٥٠) (٢٢٥٨) قال: حدثنا عبد الوهاب. وفي (١/٢٥٤) (٢٢٩٥) قال: حدثنا عفان.\nكلاهما - عبد الوهاب، وعفان - قالا: حدثنا شعبة، عن عمرو بن مرة، عن يحيى بن الجزار، فذكره.\n- وعن يحيى بن الجزار، عن ابن عباس: «أن النبي - ﷺ - كان يصلي، فجعل جدي يريد أن يمر بين يدي النبي - ﷺ - فجعل يتقدم، ويتأخر» .\nوفي رواية: «فجعل يتقيه ويتأخر» .\nأخرجه أحمد (١/٢٩١) (٢٦٥٣) قال: حدثنا عفان، وفي (١/٣٤١) (٣١٧٤) قال: حدثنا محمد بن جعفر، وحجاج. وأبو داود (٧٠٩) قال: حدثنا سليمان بن حرب، وحفص بن عمر.\nخمستهم - عفان، وابن جعفر، وحجاج، وسليمان، وحفص - عن شعبة، عن عمرو بن مرة، عن يحيى بن الجزار، فذكره.\n- وعن مجاهد، عن ابن عباس، قال: «جئت أنا والفضل على أتان، فمررنا بين يدي رسول الله - ﷺ - بعرفة، وهو يصلي المكتوبة، ليس شيء يستره، يحول بيننا وبينه» .\nأخرجه ابن خزيمة (٨٣٩) قال: حدثنا عبد الله بن إسحاق الجوهري، قال: حدثنا أبو عاصم، عن ابن جريج، قال: أخبرني عبد الكريم، أن مجاهدا أخبره، فذكره.\nوعن يحيى بن الجزار عن ابن عباس: «أن رسول الله - ﷺ - صلى في فضاء، ليس بين يديه شيء» .\nأخرجه أحمد (١/٢٢٤) (١٩٦٥) قال: حدثنا أبو معاوية، قال: حدثنا الحجاج، عن الحكم، عن يحيى بن الجزار فذكره.\n- وعن مقسم، عن ابن عباس، قال: «كان رسول الله - ﷺ - يصلي، فجاءت جاريتان، حتى قامتا بين يديه عند رأسه، فنحاهما، وأومأ بيديه عن يمينه وعن يساره» .\nأخرجه أحمد (١/٣١٦) (٢٩٠١) قال: حدثنا أبو عبد الرحمن، قال: حدثنا المسعودي، عن الحكم، عن مقسم، فذكره.\nوعن جابر بن زيد، عن ابن عباس، عن النبي - ﷺ - قال:\n«يقطع الصلاة الكلب الأسود، والمرأة الحائض» .\nأخرجه أحمد (١/٤٣٧) (٣٢٤١) وأبو داود (٧٠٣) قال: حدثنا مسدد. وابن ماجة (٩٤٩) قال: حدثنا أبو بكر بن خلاد الباهلي. والنسائي (٢/٦٤) وفي الكبرى (٧٣٨) قال: أخبرنا عمرو بن علي. وابن خزيمة (٨٣٢) قال: حدثنا عبد الله بن هاشم.\nخمستهم - أحمد بن حنبل، ومسدد، وأبو بكر، وعمرو، وعبد الله - عن يحيى بن سعيد، عن شعبة، قال: حدثنا قتادة، قال: حدثنا جابر، فذكره.\n- أخرجه النسائي (٢/٦٤)، وفي الكبرى (٧٣٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، قال: حدثني هشام، عن قتادة. قال: قلت لجابر بن زيد: ما يقطع الصلاة؟ قال: كان ابن عباس يقول: المرأة الحائض، والكلب. (موقوفا) .","vol":"5","page":508},{"text":"٣٧٢٣ - (د س) الفضل بن العباس - ﵄ - قال: «أتانا رسولُ الله - ﷺ-، ونحنُ في بادية لنا، ومعه عبَّاس، فصلَّى في صحراءَ ليس ⦗٥١١⦘ بين يديه سُتْرة، وحمارة لنا وكلبة تعبثان بين يديه، فما بالى ذلك» هذه رواية أبي داود، وفي رواية النسائي قال: «زار النبيُّ - ﷺ- عباسًا في بادية لنا، ولنا كُلَيْبة وحمارة، فصلى النبيُّ - ﷺ- العصر وهما بين يديه، فلم تُزْجَرا، ولم تؤَّخرا» (١) .\n_________\n(١) رواه أبو داود رقم (٧١٨) في الصلاة، باب من قال: الكلب لا يقطع الصلاة، والنسائي ٢ / ٦٥ في القبلة، باب ذكر ما يقطع الصلاة وما لا يقطع، وفي سنده جهالة وانقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١١) (١٧٩٧) قال: حدثنا حجاج. قال: قال ابن جريج. وأبو داود (٧١٨) قال: حدثنا عبد الملك بن شعيب بن الليث، قال: حدثني أبي، عن جدي، عن يحيى بن أيوب. والنسائي (٢/٦٥) . وفي الكبرى (٧٤٠) قال: أخبرنا عبد الرحمن بن خالد، قال: حدثنا حجاج، قال: قال ابن جريج.\nكلاهما - ابن جريج، ويحيى بن أيوب - قال ابن جريج: أخبرني. وقال يحيى بن أيوب: عن محمد بن عمر بن علي، عن عباس بن عبيد الله بن عباس، فذكره.\n- أخرجه أحمد (١/٢١٢) (١٨١٧) قال: حدثنا عبد الرزاق، قال: أنبأنا ابن جريج، قال: حدثني محمد بن عمر بن علي، عن الفضل بن العباس، فذكره. ليس فيه عباس بن عبيد الله.","vol":"5","page":510},{"text":"٣٧٢٤ - (د س) كثير بن كثير بن [المطلب] بن أبي وداعة: عن بعض أهله يحدِّثه عن جَدِّه: «أنه رأى رسولَ الله -ﷺ- يصلَّي مما يلي باب بني سَهم، والناس يمرُّونَ بين يديه، وليس بينهما سُترة - قال سفيان: ليس بينه وبين الكعبة سُترة» هذه رواية أبي داود، وفي رواية النسائي قال: «رأيتُ رسولَ الله - ﷺ- طاف بالبيت سَبْعًا، ثم صلى ركعتين بحذائه في حاشية المقام وليس بينه وبين الطواف واحد» (١) . كأنه يريد بقوله واحد: الجائز والسترة، ويريد بالطواف: المطاف (٢) .\n_________\n(١) في النسائي المطبوع: أحد.\n(٢) رواه أبو داود رقم (٢٠١٦) في المناسك، باب في مكة، والنسائي ٢ / ٦٧ في القبلة، باب الرخصة في المرور بين يدي المصلي وسترته، وفي سنده كثير بن المطلب بن وداعة، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٩٩) قال: حدثنا يحيى بن سعيد. وابن ماجة (٢٩٥٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. والنسائي (٢/٦٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عيسى بن يونس. وفي (٥/٢٣٥) قال: أخبرنا يعقوب بن إبراهيم، عن يحيى. وابن خزيمة (٨١٥) قال: حدثنا يعقوب ابن إبراهيم الدورقي، قال: حدثنا يحيى بن سعيد.\nثلاثتهم - يحيى بن سعيد، وأبو أسامة، وعيسى بن يونس - عن عبد الملك بن عبد العزيز بن جريج، قال: حدثني كثير بن كثير بن المطلب بن أبي وداعة، عن أبيه، فذكره.\n- أخرجه الحميدي (٥٧٨) وأحمد (٦/٣٩٩) وأبو داود (٢٠١٦) قال: حدثنا أحمد بن حنبل. كلاهما - الحميدي، وأحمد - عن سفيان بن عيينة، قال: حدثني كثير بن كثير بن المطلب بن أبي وداعة، عن بعض أهله، أنه سمع جده بن أبي وداعة يقول: فذكره.\n- قال سفيان: وكان ابن جريج حدثنا أولا - عن كثير عن أبيه، عن المطلب - فلما سألته عنه قال: ليس هو عن أبي، إنما أخبرني بعض أهلي أنه سمعه من المطلب.","vol":"5","page":511},{"text":"٣٧٢٥ - (خ م ط د س) أبو سعيد الخدري - ﵁ -: أن ⦗٥١٢⦘ رسولَ الله -ﷺ- قال: «لا يقْطَعُ الصلاة شيء (١)، وادْرَؤوا ما استطعتم فإنما هو شيطان» (٢) . وفي أخرى «أن حاجب بن سليمان قال: رأيت عطاء بن يزيد الليثي قائمًا يصلي، فذهبت أمرُّ بين يديه، فردَّني، ثم قال: حدَّثني أبو سعيد الخدري: أن رسولَ الله - ﷺ- قال: من استطاع منكم أن لا يحولَ بينه وبين قِبلتِهِ أحد فليفعل» .\nوفي رواية: قال أبو صالح السمان: «رأيت أبا سعيد الخدري في يوم جمعة يصلي إلى شيء يستره من الناس، فأراد شاب من بني أبي مُعَيْط أن يجتاز بين يديه، فدفعه أبو سعيد في صدره، فنظر الشاب فلم يجد مَساغًا إلا بين يديه، فعاد ليجتاز، فدفعه أبو سعيد أشدَّ من الأولى فنال من أبي سعيد، ثم دخل على مَروان، فشكى إليه ما لقيَ من أبي سعيد، ودخل أبو سعيد خلفه على مَروان، فقال: مالكَ ولابن أخِيكَ يا أبا سعيد؟ قال: سمعتُ رسولَ الله - ﷺ- يقول: إذا صلى أحدُكم إلى شيء ⦗٥١٣⦘ يستُره من الناس، فأراد أحد أن يجتاز بين يديه، فليدفعه، فإن أبى فليقاتله، فإنما هو شيطان» . أخرج الأولى أبو داود والثانية، وأخرج البخاري الثالثة وأخرج مسلم منه المسند، قال: إن رسولَ الله ﷺ قال: «إذا كان أحدكم يصلي فلا يدع أحدًا يمرُّ بين يديه، وليَدْرَأْهُ ما استطاع، فإن أبى فليقاتله، فإنما هو شيطان» وأخرج الموطأ المسند منه فقط، وأخرج أبو داود في أخرى: «إذا صلى أحدكم فليُصلِّ إلى سُترة، وليدنُ منها ...» وساق الحديث، وله في أخرى قال: دخل أبو سعيد على مَرْوان فقال: «سمعتُ رسولَ الله - ﷺ- يقول: إذا صلى أحدكم ...» وذكره. وله في أخرى قال: «مرَّ شاب من قريش بين يدي أَبي سعيد وهو يصلي، فدفعه، ثم عاد، فدفعه - ثلاث مرات - فلما انصرف قال: إن الصلاة لا يقطعها شيء، ولكن قال رسول الله ﷺ: ادْرؤوا ما استطعتم فإنه شيطان» . وأخرج النسائي رواية مسلم، وله في أخرى عن عطاء بن يسار: أنه كان يصلي، فأراد ابن لمروان [أن] يمر بين يديه، فدرأه، فلم يرجع، فضربه، فخرج الغلام يبكي، حتى أتى مروان فأخبره، فقال مروانُ لأبي سعيد: لمَ ضربت ابنَ أخيك؟ قال: «ما ضربتُه، إنما ضربت الشيطان، سمعتُ رسولَ الله ﷺ يقول: إذا كان أحدكم في ⦗٥١٤⦘ الصلاة، فأراد إنسان أن يمرَّ بين يديه فليْدْرأْهُ ما استطاع، فإن أبى فليقاتَله، فإنه شيطان» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ادْرَؤوا): دَرَأْت فلانًا: إذا دفعته.\n(مَساغًا): المساغ: المذهب والمدخل.\n(فَنَال): يقال: نال فلان من فلان: إذا شتمه أو ذمه.\n_________\n(١) حديث لا يقطع الصلاة شيء، رواه أبو داود، وفي سنده مجالد بن سعيد، وهو سيء الحفظ، لكن له شواهد بمعناه عند الدارقطني والطبراني، وقد رواه عبد الرزاق في \" مصنفه \" رقم (٢٣٦٦) عن معمر عن الزهري عن سالم عن ابن عمر موقوفًا عليه قال: لا يقطع الصلاة شيء، وادرؤوا ما استطعتم، أو قال: ما استطعت، وهذا إسناد صحيح، وقد روى مالك في الموطأ ١ / ١٥٦ عن ابن شهاب عن سالم بن عبد الله أن عبد الله بن عمر كان يقول: لا يقطع الصلاة شيء مما يمر بين يدي المصلي، وإسناده صحيح، وقال الحافظ في \" الفتح \": ١ / ٤٨٦ وروى سعيد بن منصور بإسناد صحيح عن علي وعثمان وغيرهما نحو ذلك موقوفًا.\n(٢) وهذه الفقرة الثانية من الحديث لها شواهد صحيحة بمعناها.\n(٣) رواه البخاري ١ / ٤٨٠ و٤٨١ في سترة المصلي، باب يرد المصلي من مر بين يديه، وفي بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (٥٠٥) في الصلاة، باب منع المار بين يدي المصلي، والموطأ ١ / ١٥٤ في قصر الصلاة في السفر، باب التشديد في أن يمر أحد بين يدي المصلي، وأبو داود رقم (٦٩٧) و(٦٩٨) و(٦٩٩) و(٧٠٠) في الصلاة، باب ما يؤمر المصلي أن يدرأ عن الممر بين يديه، والنسائي ٢ / ٦٦ في القبلة، باب التشديد في المرور بين يدي المصلي وسترته، وفي القسامة، باب من اقتص وأخذ حقه دون سلطان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عبد الرحمن بن أبي سعيد، عن أبي سعيد الخدري، أن رسول الله - ﷺ - قال:\n«إذا كان أحدكم يصلي فلا يدع أحدا يمر بين يديه، وليدرأه ما استطاع، فإن أبى فليقاتله، فإنما هو شيطان» .\nأخرجه مالك في الموطأ ص (١١٤) . وأحمد (٣/٣٤) قال: قرأت على عبد الرحمن: مالك. وفي (٣/٤٣) قال: حدثنا إسحاق، قال: أخبرني مالك. وفي (٣/٤٩) قال: حدثنا عبد الرحمن، قال: حدثني زهير. وفي (٣/٥٧) قال: حدثنا عبد الرزاق، قال: حدثنا داود بن قيس. وفي (٣/٩٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والدارمي (١٤١٨) قال: أخبرنا عبيد الله بن عبد المجيد، قال: حدثنا مالك. ومسلم (٢/٥٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وأبو داود (٦٩٧) قال: حدثنا القعنبي، عن مالك. وفي (٦٩٨) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو خالد، عن ابن عجلان. وابن ماجة (٩٥٤) قال: حدثنا أبو كريب، قال: حدثنا أبو خالد الأحمر، عن ابن عجلان. والنسائي (٢/٦٦) قال: أخبرنا قتيبة، عن مالك. وابن خزيمة (٨١٦) قال: حدثنا أحمد بن عبدة، قال: حدثنا عبد العزيز - يعني ابن محمد الدراوردي - وفي (٨١٧) قال: حدثنا عبد الوارث بن عبد الصمد، قال: حدثني أبي، قال: حدثنا همام.\nسبعتهم - مالك، وزهير، وداود بن قيس، ومعمر، وابن عجلان، والدراوردي، وهمام - عن زيد بن أسلم، عن عبد الرحمن بن أبي سعيد الخدري، فذكره.\nفي رواية معمر: ابن أبي سعيد.\nوعن أبي صالح السمان، قال: رأيت أبا سعيد الخدري في يوم جمعة يصلي إلى شيء يستره من الناس، فأراد شاب من بني أبي معيط أن يجتاز بين يديه، فدفع أبو سعيد في صدره، فنظر الشاب، فلم يجد مساغا إلا بين يديه، فعاد ليجتاز، فدفعه أبو سعيد أشد من الأولى فنال من أبي سعيد، ثم دخل على مروان فشكا إليه ما لقي من أبي سعيد، ودخل أبو سعيد خلفه على مروان، فقال: مالك وابن أخيك يا أبا سعيد؟ قال: سمعت النبي - ﷺ - يقول:\n«إذا صلى أحدكم إلى شيء يستره من الناس، فأراد أحد أن يجتاز بين يديه فليدفعه، فإن أبي فليقاتله فإنما هو شيطان» .\n١- أخرجه أحمد (٣/٦٣) قال: حدثنا هاشم بن القاسم، وبهز. والبخاري (١/١٣٥) قال: حدثنا آدم بن أبي إياس. ومسلم (٢/٥٧) قال: حدثنا شيبان بن فروخ. وأبو داود (٧٠٠) قال: حدثنا موسى بن إسماعيل. وابن خزيمة (٨١٩) قال: حدثنا يعقوب الدورقي، قال: حدثنا هاشم بن القاسم. خمستهم - هاشم، وبهز، وآدم، وشيبان، وموسى - قالوا: حدثنا سليمان بن المغيرة.\n٢- وأخرجه البخاري (١/١٣٥) و(٤/١٤٩) قال: حدثنا أبو معمر. وابن خزيمة (٨١٨) قال: حدثنا عبد الوارث بن عبد الصمد، قالك حدثني أبي. كلاهما - أبو معمر، وعبد الصمد - عن عبد الوارث، قال: حدثنا يونس.\nكلاهما - سليمان، ويونس - عن حميد بن هلال، عن أبي صالح، فذكره.\n- وعن عطاء بن يزيد الليثي، قال: حدثني أبو سعيد الخدري، أن رسول الله - ﷺ - قال: «من استطاع منكم أن لا يحول بينه وبين قبلته أحد فليفعل» .\nأخرجه أبو داود (٦٩٩) قال: حدثنا أحمد بن أبي سريج الرازي، قال: أخبرنا أبو أحمد الزبيري، قال: أخبرنا مسرة بن معبد اللخمي، لقيته بالكوفة، قال: حدثني أبو عبيد حاجب سليمان، قال: رأيت عطاء يزيد الليثي قائما يصلي، فذهب أمر بين يديه فردني، ثم قال، فذكره.\nوعن عطاء بن يسار، عن أبي سعيد الخدري، أنه كان يصلي فإذا بابن لمروان يمر بين يديه، فدرأه فلم يرجع، فضربه، فخرج الغلام يبكي، حتى أتى مروان فأخبره، فقال مروان لأبي سعيد: لم ضربت ابن أخيك؟ قال: ما ضربته، إنما ضربت الشيطان، سمعت رسول الله - ﷺ - يقول:\n«إذا كان أحدكم في صلاة، فأراد إنسان يمر بين يديه، فيدرؤه ما استطاع، فإن أبى فليقاتله، فإنه شيطان» .\nأخرجه النسائي (٨/٦١) قال: أخبرنا محمد بن مصعب، قال: حدثنا محمد بن المبارك، قال: حدثنا عبد العزيز بن محمد، عن صفوان بن سليم، عن عطاء بن يسار، فذكره.\n- وعن أبي الوداك، عن أبي سعيد، قال: قال رسول الله - ﷺ -:\n«لا يقطع الصلاة شيء، وادرؤا ما استطعتم، فإنما هو شيطان» .\nأخرجه أبو داود (٧١٩) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة. وفي (٧٢٠) قال: حدثنا مسدد، قال: حدثنا عبد الواحد بن زياد.","vol":"5","page":511},{"text":"٣٧٢٦ - (م) عبد الله بن عمر - ﵄ -: قال: قال رسولُ الله - ﷺ-: «إذا كان أحدكم يصلي فلا يَدَعْ أحدًا يمرُّ بين يديه، فإن أبى فليقاتله، فإنه معه القرينَ» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَرِين): أراد بقوله: فإن معه القرين: أي القوة معه، والمعونة له ⦗٥١٥⦘ والإطاقة، ومنه قوله تعالى: ﴿وَمَا كُنَّا لَهُ مُقْرِنِينَ﴾ [الزخرف: ١٣] أي مُطيقين (٢) .\n_________\n(١) رقم (٥٠٦) في الصلاة، باب منع المار بين يدي المصلي.\n(٢) المراد بالقرين في الحديث: الشيطان، كما قال الله تعالى: ﴿ومن يعش عن ذكر الرحمن نقيض له شيطانًا فهو له قرين﴾ [الزخرف: ٣٦] .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٨٦) (٥٥٨٥) قال: حدثنا محمد بن إسماعيل بن أبي فديك. ومسلم (٢/٥٨) قال: حدثني هارون بن عبد الله، ومحمد بن رافع، قالا: حدثنا محمد بن إسماعيل بن أبي فديك. (ح) وحدثني إسحاق بن إبراهيم، قال: أخبرنا أبو بكر الحنفي. وابن ماجة (٩٥٥) قال: حدثنا هارون بن عبد الله الحمال، والحسن بن داود المنكدري، قالا: حدثنا ابن أبي فديك. وابن خزيمة (٨٠٠ و٨٢٠) قال: حدثنا بندار، قال: حدثنا أبو بكر، يعني الحنفي.\nكلاهما - محمد بن إسماعيل بن أبي فديك، وأبو بكر الحنفي - قالا: حدثنا الضحاك بن عثمان، قال: حدثنا صدقة بن يسار، فذكره.\nوفي رواية أبي بكر الحنفي: «لا تصل إلا إلى سترة، ولا تدع أحدا يمر بين يديك، فإن أبى فلتقاتله، فإنه معه القرين» .","vol":"5","page":514},{"text":"٣٧٢٧ - (ط) مالك بن أنس: بلغة: «أن سعدَ بن أبي وقاص كان يمرُّ بين يدي الصُّفوفِ، والصَّلاةُ قائمة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٦ بلاغًا في قصر الصلاة في السفر، باب الرخصة في المرور بين يدي المصلي، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٣٦٧) بلاغا.","vol":"5","page":515},{"text":"٣٧٢٨ - (ط) مالك بن أنس: قال: «بلغني: أن عليَّ بن أبي طالب قال: لا يقطعُ الصَّلاة شيء مما يمرُّ بين يدي المصلِّي» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٦ بلاغًا في قصر الصلاة، باب الرخصة في المرور بين يدي المصلي، وإسناده منقطع، لكن يشهد له حديث ابن عمر الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٣٦٨) بلاغا، وقال الزرقاني في «شرح الموطأ» (١/٤٤٨) وهذا البلاغ رواه سعيد بن منصور، بإسناد صحيح عن علي وعثمان موقوفا.","vol":"5","page":515},{"text":"٣٧٢٩ - (ط) مالك بن أنس عن ابن عمر مثله. أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٦ بلاغًا في قصر الصلاة، باب الرخصة في المرور بين يدي المصلي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٣٦٩) عن ابن شهاب، عن سالم بن عبد الله، فذكره.\nوقال الزرقاني في «شرح الموطأ» (١/٤٤٨): رواه مالك موقوفا، وأخرجه الدارقطني من وجه آخر عن سالم، عن أبيه، مرفوعا، لكن إسناده ضعيف، وجاء أيضا مرفوعا عن أبي سعيد، عن أبي داود، وعن أنس وأبي أمامة عند الدارقطني، عن جابر عند الطبراني في الأوسط، وفي إسناد كل منهما ضعف.","vol":"5","page":515},{"text":"٣٧٣٠ - (خ م ط ت د س) بسر بن سعيد أن زيد بن خالد أرسله إلى أبي جُهَيم يسألُه: ماذا سمع من رسولِ الله - ﷺ- في المارِّ بين يدي المصلِّي؟ قال أَبو جُهيْم: قال رسولُ الله - ﷺ-: «لو يعلم المارُّ بين يدي المصلِّي ماذا عليه؟ لكان أن يقفَ أربعين خيرًا له من أَن يمر بين يديه - قال أبو النضر: لا أدري قال: أربعين يومًا، أو شهرًا، أو سنة؟» أخرجه الجماعة. ⦗٥١٦⦘\nوقال الترمذي: وقد روي عن النبيِّ - ﷺ- أَنه قال: «لأن يقف أحدُكم مائة عام خير له من أن يمر بين يدي أَخيه وهو يصلِّي» (١) .\n_________\n(١) رواه البخاري ١ / ٤٨٣ و٤٨٤ في سترة المصلي، باب إثم المار بين يدي المصلي، ومسلم رقم (٥٠٧) في الصلاة، باب منع المار بين يدي المصلي، والموطأ ١ / ١٥٤ و١٥٥ في قصر الصلاة، باب التشديد في أن يمر بين يدي المصلي، وأبو داود رقم (٧٠١) في الصلاة، باب ما يؤمر به المصلي أن يدرأ عن الممر بين يديه، والترمذي رقم (٣٣٦) في الصلاة، باب ما جاء في كراهية المرور بين يدي المصلي، والنسائي ٢ / ٦٦ في القبلة، باب التشديد في المرور بين يدي المصلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١١٤) . وأحمد (٤/١٦٩) قال: قرأت على عبد الرحمن: مالك. وأخرجه أحمد أيضا. قال: حدثنا وكيع وعبد الرحمن. قالا: حدثنا سفيان. (ح) وحدثنا عبد الرزاق. قال: أخبرنا مالك. والدارمي (١٤٢٤) قال: أخبرنا عبيد الله بن عبد المجيد. قال: حدثنا مالك. والبخاري (١/١٣٦) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٢/٥٨) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك (ح) وحدثنا عبد الله بن هاشم بن حيان العبدي. قال: حدثنا وكيع، عن سفيان. وأبو داود (٧٠١) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٩٤٥) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. قال: حدثنا سفيان. والترمذي (٣٣٦) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. قال: حدثنا مالك بن أنس. والنسائي (٢/٦٦) وفي الكبرى (٧٤٣) قال: أخبرنا قتيبة، عن مالك.\nكلاهما - مالك، وسفيان - عن سالم أبي النضر مولى عمر بن عبيد الله، عن بسر بن سعيد، فذكره.","vol":"5","page":515},{"text":"٣٧٣١ - (د) يزيد بن نمران: قال: «رأيت رجلًا بتَبُوكَ مُقْعدًا، فذكر أنه مرَّ بين يدي رسولِ الله - ﷺ- على حمار وهو يصلي، فقال: اللهم اقْطعْ أثرهُ، قال: فما مَشيْتُ عليها بعدُ» . وفي رواية قال: «قطع صلاتَنا قطع الله أثَرَهُ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُقْعَدًا): رجل مُقْعَد: إذا كان لا يقدر على القيام لعلَّة به مُزْمِنَةٍ.\n(اللهم اقْطَعْ أَثَرَه) هذا دعاء عليه بالزَّمانة، لأنه إذا زَمِنَ لا يقدر أَن يمشيَ، فحينئذ ينقطع أثره، فلا يُرى له في الأرض أثرٌ.\n_________\n(١) رقم (٧٠٥) و(٧٠٦) في الصلاة، باب ما يقطع الصلاة، وفي سنده جهالة مولى يزيد بن نمران.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٦٤) و(٥/٣٧٦) قال: حدثنا أبو عاصم. وأبو داود (٧٠٥) قال: حدثنا محمد بن سليمان الأنباري. قال: حدثنا وكيع. وفي (٧٠٦) قال: حدثنا كثير بن عبيد، يعني المذحجي. قال: حدثنا حيوة.\nثلاثتهم - أبو عاصم، ووكيع، وحيوه - عن سعيد بن عبد العزيز التنوخي. قال: حدثنا مولى ليزيد بن نمران. قال: حدثنا يزيد بن نمران، فذكره.","vol":"5","page":516},{"text":"٣٧٣٢ - (د) سعيد بن غزوان (١) عن أبيه قال: «نزلت بتبوك أريد الحج، فإذا رجل مُقْعَد، فسألته عن أمره؟ فقال: سأحدِّثُكَ حَديثًا فلا تحدِّثْ به ما سمعتَ أني حي: إن رسولَ الله - ﷺ- نزل بتبوكَ إلى نخْلَة، فقال: ⦗٥١٧⦘ هذه قِبْلَتُنا، فصلَّى إليها، فأقبلتُ وأنا غلام أسعى، حتى مَرَرْتُ بينه وبينها، قال: قَطَعَ صلاتنا، قطعَ الله أثَرَه، فما قمت عليها إلى يومي هذا» . أخرجه أبو داود (٢) .\n_________\n(١) في الأصل: سعد بن غزوان، والتصحيح من أبي داود وكتب الرجال.\n(٢) رقم (٧٠٧) في الصلاة، باب ما يقطع الصلاة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٠٧) قال: حدثنا أحمد بن سعيد الهمداني ح وحدثنا سليمان بن داود. قالا: حدثنا ابن وهب. قال: أخبرني معاوية، عن سعيد بن غزوان، عن أبيه، فذكره.","vol":"5","page":516},{"text":"٣٧٣٣ - (د) عبد الله بن عباس - ﵄ -: «أن رسولَ الله - ﷺ - كان يصلِّي، فذهب جدْي يمرُّ بين يَدَيْهِ، فجعل يتَّقيه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٧٠٨) في الصلاة، باب سترة الإمام سترة من خلفه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تحت رقم (٣٧٢٢) .","vol":"5","page":517},{"text":"٣٧٣٤ - (د) عبد الله بن عمرو بن العاص - ﵄ -: قال: «هبطنا مع النبيِّ - ﷺ- من ثَنية أذَاخِرَ، فحضرتِ الصلاةُ - يعني [فصلَّى] إلى جدَار - أو جدْر - فاتَّخذه قِبلة ونحن خلفه، فجاءت بَهْمة تمرُّ بين يديه، فما زال يُدارِئُها حتى ألصَق بطنه بالجِدار، ومرَّت من ورائه - أو كما قال مسدَّد» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثنيَّة) الثنيَّة: الطريق في الجبل.\n(البَهْمَة): الصغير من أولاد الضأن، ذكرًا كان أو أنثى، والجمع ⦗٥١٨⦘ بَهْم، وجمع البَهْم البِهام، وأولاد المعز: السِّخَال، فإذا اجتمع البِهام والسِّخال قيل لها: البِهام.\n_________\n(١) رقم (٧٠٩) في الصلاة، باب سترة الإمام سترة من خلفه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٩٦) (٦٨٥٢) - مكرر - قال: حدثنا أبو مغيرة. وأبو داود (٧٠٨) قال: حدثنا مسدد، قال: حدثنا عيسى بن يونس. كلاهما - أبو مغيرة عبد القدوس بن الحجاج الخولاني، وعيسى - قالا: حدثنا هشام بن الغاز، قال: حدثني عمرو بن شعيب عن أبيه، فذكره.","vol":"5","page":517},{"text":"٣٧٣٥ - (ط) عبد الله بن عمر - ﵄ -: «كان يكره أن يمرَّ بين يدي النِّساء وهنَّ يصلِّينَ» . أخرجه الموطأ (١) . وفي رواية له: «أنه كان لا يمر بين يدي أحد، ولا يدع أحدًا يمرُّ بين يديه» (٢) .\n_________\n(١) بلاغًا ١ / ١٥٥ في قصر الصلاة في السفر، باب التشديد في أن يمر بين يدي المصلي، وإسناده منقطع، ولكن يشهد له من جهة المعنى الرواية التي بعده.\n(٢) أخرجه الموطأ ١ / ١٥٥ في قصر الصلاة في السفر، باب التشديد في أن يمر بين يدي المصلي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٣٦٤) بلاغا، والرواية الثانية أخرجها في الموطأ (٣٦٥) عن نافع، فذكره.","vol":"5","page":518},{"text":"٣٧٣٦ - (ط) كعب الأحبار قال: «لو يعلم المارُّ بين يدي المصلي ماذا عليه؟ لكان أن يُخسَف به خيرًا له من أن يمرَّ بين يديه» . وفي رواية: «أهوَن عليه» (١) . أخرجه الموطأ (٢) .\n_________\n(١) جملة \" أهون عليه \" لم أجدها في الموطأ.\n(٢) ١ / ١٥٥ في قصر الصلاة، باب التشديد في أن يمر بين يدي المصلي، وإسناده صحيح، وهو موقوف على كعب الأحبار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٣٦٣) عن زيد بن أسلم، عن عطاء بن يسار، فذكره.","vol":"5","page":518},{"text":"٣٧٣٧ - (د) عبد الله بن عباس - ﵄ -: أن رسولَ الله - ﷺ- قال: «لا تصلُّوا خلف النِّيام، ولا المُتَحَلِّقينَ، ولا المُتَحَدِّثينَ» . وفي رواية أن النبيَّ - ﷺ- قال: «لا تصلُّوا خلف النائم، ولا المتحدِّث» . ⦗٥١٩⦘ أخرج الثانية أبو داود (١)، والأولى ذكرها رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المتَحَلِّقين): يقال: رأيت القوم مُتَحَلِّقين: إذا كانوا جلوسًا حِلَقًا حِلَقًا، جمع حَلْقة، مثل: قَصْعة وقِصَع.\n_________\n(١) رقم (٦٩٤) في الصلاة، باب الصلاة إلى المتحدثين والنيام، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٩٤) قال: حدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا عبد الملك بن محمد بن أيمن، عن عبد الله بن يعقوب بن إسحاق، عمن حدثه، عن محمد بن كعب القرظي، قال: قلت له - يعني لعمر بن عبد العزيز - حدثني عبد الله بن عباس، فذكره، والمذكور في المطبوع الرواية الثانية.","vol":"5","page":518},{"text":"٣٧٣٨ - (خ) أم سلمة ﵂ «كان فراشها حيال مسجد النبي - ﷺ-» أخرجه البخاري (١) .\n_________\n(١) في الأصل والمطبوع: أخرجه أبو داود، وهو خطأ فقد رواه البخاري ١ / ٤٨٩ و٤٩٠ في سترة المصلي، باب إذا صلى إلى فراش فيه حائض، وفي الحيض، باب الصلاة على النفساء وسنتها، وفي الصلاة في الثياب، باب إذا أصاب ثوب المصلي امرأته إذا سجد، وباب الصلاة على الخمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٢٢) قال: حدثنا وهيب. وأبو داود (٤١٤٨ قال: حدثنا يزيد بن زريع. وابن ماجة (٩٥٧) قال: حدثنا بكر بن خلف، وسويد بن سعيد. قالا: حدثنا يزيد بن زريع.\nكلاهما - وهيب، ويزيد بن زريع - عن خالد الحذاء، عن أبي قلابة، عن زينب بنت أبي سلمة، فذكرته.\nقلت: وللحديث شاهد في الصحيح عن ميمونة بنت الحارث.","vol":"5","page":519},{"text":"<span data-type=\"title\" id=toc-718>[النوع] الثاني: في سترة المصلي</span>\n٣٧٣٩ - (د) أبو هريرة - ﵁ -: قال: قال رسولُ الله - ﷺ-: «إذا صلَّى أحدكم فليجعلْ تِلقاءَ وجهه شيئًا، فإن لم يجدْ فلْيَنْصِب عصا، فإن لم يكن معه عصًا فلْيَخْطُطْ في الأرض خطًّا، ثم لا يضرُّه ما مرَّ أمامَه» . قال أبو داود: قالوا: الخطُّ بالطول، وقالوا: بالعرض مثل الهلال (١) .\n_________\n(١) رقم (٦٨٩) في الصلاة، باب الخط إذا لم يجد عصا، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٩٩٣) . وأبو داود (٦٩٠) قال: حدثنا محمد بن يحيى بن فارس. قال: حدثنا علي، يعني ابن المديني. وابن خزيمة (٨١١) قال: حدثنا عبد الجبار بن العلاء ومحمد بن منصور الجواز.\nأربعتهم - الحميدي، وعلي بن المديني، وعبد الجبار بن العلاء، ومحمد بن منصور - عن سفيان، عن إسماعيل بن أمية، عن أبي محمد بن عمرو بن حريث العذري، عن جده، فذكره.\n- أخرجه أحمد (٢/٢٤٩) قال: حدثنا سفيان، عن إسماعيل بن أمية، عن أبي محمد بن عمرو بن حريث العذري. قال مرة: عن أبي عمرو بن محمد بن حريث، عن جده، قال: سمعت أبا هريرة، فذكره.\n- وأخرجه أحمد (٢/٢٤٩) قال: حدثنا سفيان. وفي (٢/٢٤٩ و٢٥٤ و٢٦٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر والثوري. وابن خزيمة (٨١٢) قال: حدثناه محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر والثوري.\nثلاثتهم - سفيان بن عيينة، ومعمر، والثوري - عن إسماعيل بن أمية، عن أبي عمرو بن حريث، عن أبيه، عن أبي هريرة، يرفعه، فذكر نحوه.\n- وأخرجه عبد بن حميد (١٤٣٦) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا وهيب بن خالد. وأبو داود (٦٨٩) قال: حدثنا مسدد. قال: حدثنا بشر بن المفضل. وابن خزيمة (٨١٢) قال: حدثنا محمد بن عبد الأعلى الصنعاني. قال: حدثنا بشر بن المفضل.\nكلاهما - وهيب، وبشر - عن إسماعيل بن أمية، عن أبي عمرو بن محمد بن حريث، عن جده حريث، عن أبي هريرة، فذكره نحوه.\n- وأخرجه ابن ماجة (٩٤٣) قال: حدثنا بكر بن خلف، أبو بشر. قال: حدثنا حميد بن الأسود. قال: حدثنا إسماعيل بن أمية. (ح) وحدثنا عمار بن خالد. قال: حدثنا سفيان بن عيينة، عن إسماعيل بن أمية، عن أبي عمرو بن محمد بن عمرو بن حريث، عن جده حريث بن سليم، عن أبي هريرة، فذكر نحوه.\n- قال سفيان، عقب الحديث (٦٩٠) في سنن أبي داود: لم نجد شيئا نشد به هذا الحديث، ولم يجئ إلا من هذا الوجه، قال: قلت لسفيان: إنهم يختلفون فيه، فتفكر ساعة، ثم قال: ما أحفظ إلا أبا محمد بن عمرو، قال سفيان: قدم ها هنا رجل بعدما مات إسماعيل بن أمية، فطلب هذا الشيخ أبا محمد، حتى وجده، فسأله عنه، فخلط عليه.","vol":"5","page":519},{"text":"٣٧٤٠ - (م ت د) طلحة بن عبيد الله - ﵁ -: قال: قال ⦗٥٢٠⦘ رسولُ الله - ﷺ-: «إذا وضع أحدكم بين يديه مثلَ مُؤخِرةِ الرَّحْل فليُصلِّ، ولا يبالي من مرَّ وراء ذلك» . أخرجه مسلم والترمذي.\nوفي رواية أبي داود: «فلا يضرُّه ما يمر بين يديه»، وقال: قال عطاء: آخِرةُ الرَّحل: ذِراع فما فوقه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُؤخرة الرَّحل): الرحل: هو الكور الذي يُرْكَب عليه، وآخِرتُه - بكسر الخاء والمد-: الخشبة التي يستند إليها الراكب، ومُؤْخِرَتُه - مهموزة ساكنة الهمزة مكسورة الخاء - لغة قليلة في آخرته، قال بعضهم: ولا يقال: مُؤْخِرة، كأنه منع من هذه اللغة.\n_________\n(١) رواه مسلم رقم (٤٩٩) في الصلاة، باب سترة المصلي، وأبو داود رقم (٦٨٥) في الصلاة، باب ما يستر المصلي، والترمذي رقم (٣٣٥) في الصلاة، باب ما جاء في سترة المصلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٦١) (١٣٨٨) . ومسلم (٢/٥٥) قال: حدثنا محمد بن عبد الله بن نمير، وإسحاق بن إبراهيم. وابن ماجة (٩٤٠) قال: حدثنا محمد بن عبد الله بن نمير. وابن خزيمة (٨٠٥ و٨٤٢) قال: حدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد. ثلاثتهم - أحمد بن حنبل، وابن نمير، وإسحاق - قالوا: حدثنا عمر بن عبيد الطنافسي.\n٢- وأخرجه أحمد (١/١٦٢) (١٣٩٣) قال: حدثنا وكيع، عن سفيان.\n٣- وأخرجه أحمد (١/١٦٢) (١٣٩٤) قال: حدثنا وكيع. وأبو داود (٦٨٥) قال: حدثنا محمد بن كثير العبدي. وابن خزيمة (٨٤٣) قال: حدثنا أبو موسى، قال: حدثنا عبد الرحمن. ثلاثتهم - وكيع، ومحمد بن كثير العبدي، وعبد الرحمن بن مهدي عن إسرائيل.\n٤- وأخرجه أحمد ١٠/١٦٢) (١٣٩٨) قال: حدثنا عبد الرحمن. وعبد بن حميد (١٠٠) قال: حدثنا حسين الجعفي، وأبو الوليد. ثلاثتهم - عبد الرحمن، وحسين الجعفي، وأبو الوليد - عن زائدة.\n٥- وأخرجه مسلم (٢/٥٤) قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد، وأبو بكر بن أبي شيبة. والترمذي (٣٣٥) قال: حدثنا قتيبة، وهناد. أربعتهم - يحيى بن يحيى، وقتيبة بن سعيد، وأبو بكر بن أبي شيبة، وهناد - قال يحيى: أخبرنا. وقال الآخرون: حدثنا أبو الأحوص.\nخمستهم - عمر بن عبيد، وسفيان وإسرائيل، وزائدة، وأبو الأحوص - عن سماك بن حرب، عن موسى بن طلحة، فذكره.","vol":"5","page":519},{"text":"٣٧٤١ - (م س) عائشة - ﵂ -: «أن رسولَ الله - ﷺ- سئل في غزوة تبُوك عن سُترة المصلِّي؟ فقال: كمؤخرة الرَّحلِ» . أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٥٠٠) في الصلاة، باب سترة المصلي، والنسائي ٢ / ٦٢ في القبلة، باب سترة المصلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٥٥) قال: حدثنا زهير بن حرب. قال: حدثنا عبد الله بن يزيد. قال: أخبرنا سعيد بن أبي أيوب. (ح) وحدثنا محمد بن عبد الله بن نمير. قال: حدثنا عبد الله بن يزيد. قال: أخبرنا حيوة. والنسائي (٢/٦٢) وفي الكبرى (٧٣٢) قال: أخبرنا العباس بن محمد الدوري. قال: حدثنا عبد الله بن يزيد. قال: حدثنا عبد الله بن يزيد. قال: حدثنا حيوة بن شريح.\nكلاهما - سعيد بن أبي أيوب، وحيوة بن شريح - عن أبي الأسود، محمد بن عبد الرحمن، عن عروة، فذكره.","vol":"5","page":520},{"text":"٣٧٤٢ - (م) أبو هريرة - ﵁ -: قال: قال النبيُّ - ﷺ-: «يقطعُ الصلاة: الكلبُ، المرأةُ، والحمارُ، ويقي من ذلك مثلُ مُؤْخِرة الرَّحْل» . ⦗٥٢١⦘ أخرجه مسلم (١) .\n_________\n(١) رقم (٥١١) في الصلاة، باب قدر ما يستر المصلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٥٩) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا المخزومي، قال: حدثنا عبد الواحد وهو ابن زياد. قال: حدثنا عبيد الله بن عبد الله بن الأصم. قال: حدثنا يزيد بن الأصم، فذكره.\n- وعن أبي هريرة، سعد بن هشام بلفظ «يقطع الصلاة المرأة والكلب والحمار» .\nأخرجه أحمد (٢/٢٩٩) . وابن ماجة (٩٥٠) قال: حدثنا زيد بن أخزم أبو طالب.\nكلاهما - أحمد، وزيد بن أخزم - قالا: حدثنا معاذ بن هشام. قال: حدثني أبي عن قتادة، عن زرارة بن أوفى، عن سعد بن هشام، فذكره.\n- وعن أبي هريرة، زرارة بن أوفى، بلفظ: «يقطع الصلاة الكلب والحمار والمرأة» .\nقال هشام: ولا أعلمه إلا عن النبي - ﷺ -.\nأخرجه أحمد (٢/٤٢٥) قال: حدثنا إسماعيل. قال: أخبرنا هشام الدستوائي، عن قتادة، عن زرارة بن أوفى، فذكره.","vol":"5","page":520},{"text":"٣٧٤٣ - (خ م د س) عبد الله بن عمر - ﵄ -: «أن النبيَّ - ﷺ- كان إذا خرج يوم العيد أمر بالحرْبَة، فتوضَعُ بين يديه، فيصلِّي إليها والنَّاسُ وراءه، وكان يفعل ذلك في السَّفَرِ، فمن ثَمَّ اتَّخذها الأُمراء» .\nوفي أخرى: «كان يَرْكُزُ الحرْبةَ قُدَّامَه يوم الفطر والنَّحر، ثم يصلِّي» .\nأخرجه البخاري ومسلم. وفي رواية البخاري قال: «كان النبيُّ - ﷺ- يغدو إلى المصلِّى والعنَزَةُ بين يديه تُحمَل، وتُنْصب بالمصلَّى بين يديه، فيصلِّي إليها» . وأخرج أبو داود الأولى، وفي رواية النسائي: «أن النبيَّ - ﷺ- كان يَركُزُ الحربةَ، ثم يصلي إليها» (١) .\n_________\n(١) رواه البخاري ١ / ٤٧٥ في سترة المصلي، باب الصلاة إلى الحربة، وباب سترة الإمام سترة من خلفه، ومسلم رقم (٥٠١) في الصلاة، باب سترة المصلي، وأبو داود رقم (٦٨٧) في الصلاة، باب ما يستر المصلي، والنسائي ٢ / ٦٢ في القبلة، باب سترة المصلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن نافع، عن عبد الله بن عمر: «أن النبي - ﷺ - كان يركز له الحربة فيصلي إليها» .\nهذه رواية يحيى، ومحمد بن بشر، عن عبيد الله، وفي رواية هريم، عن عبيد الله:\n«كان رسول الله - ﷺ - تحمل معه العنزة في العيدين في أسفاره، فتركز بيه يديه، فيصلي إليها» .\nوفي رواية عبد الله بن نمير، عن عبيد الله:\n«أن رسول الله - ﷺ - كان إذا خرج يوم العيد، أمر بالحربة فتوضع بين يديه، فيصلي إليها، والناس وراءة، وكان يفعل ذلك في السفر» . فمن ثم اتخذها الأمراء.\nوفي رواية عبد الوهاب، عن عبيد الله:\n«كان النبي - ﷺ - تخرج له حربة في السفر، فينصبها فيصلي إليها» .وفي رواية على بن مسهر، عن عبيد الله\n«كان رسول الله - ﷺ - يركز الحربة يوم الفطر والنحر يصلي إليها، وكان يخطب بعد الصلاة» .\nوفي رواية عبد الله بن رجاء المكي، عن عبيد الله:\n«كان النبي - ﷺ - تخرج له حربة في السفر، فينصبها فيصلي إليها» .\nوفي رواية علي بن مسهر، عن عبيد الله:\n«كان النبي - ﷺ - إذا صلى يوم عيد، أو غيره، نصبت الحربة بين يديه. فيصلي إليها، والناس من خلفه» قال نافع: فمن ثم اتخذها الأمراء.\nوفي رواية عقبة بن خالد السكوني، عن عبيد الله:\n«أنه كان يركز الحربة بين يديه» .\nوفي رواية أبي خالد الأحمر، عن عبيد الله: «أن النبي - ﷺ - كان يركز له الحربة يصلي إليها يوم العيد» .\nوفي رواية عبد الله بن عمر العمري: «أن النبي - ﷺ - كان تركز له الحربة في العيدين، فيصلي إليها» .\nوفي رواية أيوب: «أن رسول الله - ﷺ - كان يخرج العنزة يوم الفطر ويوم الأضحى يركزها، فيصلي إليها» .\nوفي رواية الأوزاعي، وعقيل: «أن رسول الله - ﷺ - كان يغدو إلى المصلى في يوم العيد والعنزة تحمل بين يديه. فإذا بلغ المصلى، نصبت بين يديه. فيصلي إليها. وذلك أن المصلى كان فضاء، ليس فيه شيء يستتر به» .\nوفي رواية سعيد بن أبي هلال: «أن رسول الله - ﷺ - كان يخرج يوم الفطر، ويوم الأضحى بالحربة، يعرزها بين يديه حين يقوم يصلي» .\n١- أخرجه أحمد (٢/١٣) (٤٦١٤) و(٢/١٨) (٤٦٨١) قال: حدثنا يحيى. وفي (٢/٩٨) (٥٧٣٤) قال: حدثنا أسود بن عامر، قال: أخبرنا هريم. وفي (٢/١٤٢) (٦٢٨٦) قال: حدثنا ابن نمير. والبخاري (١/١٣٣) قال: حدثنا إسحاق، قال: حدثنا عبد الله بن نمير. وفي (١/١٣٣) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٢/٢٥) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب. ومسلم (٢/٥٥) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا أبو بكر بن أبي شيبة، وابن نمير، قالا: حدثنا محمد بن بشر. وأبو داود (٦٨٧) قال: حدثنا الحسن بن علي، قال: حدثنا ابن نمير. وابن ماجة (٩٤١) قال: حدثنا محمد بن الصباح، قال: أنبأنا عبد الله بن رجاء المكي. وفي (١٣٠٥) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر. والنسائي (٢/٦٢)، وفي الكبرى (٧٣٣) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى (ح) وابن خزيمة (٧٩٨) قال: حدثنا بندار، قال: حدثنا يحيى (ح) وحدثنا عبد الله بن سعيد وحدثنا عبد الله بن سعيد الأشج، قال: حدثنا عقبة، يعني ابن خالد السكوني. وفي (٧٩٩) قال: حدثنا الأشج، قال: حدثنا أبو خالد. وفي (١٤٣٣) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب. تسعتهم - يحيى بن سعيد وهريم بن سفيان، وعبد الله بن نمير، وعبد الوهاب، ومحمد بن بشر، وعبد الله بن رجاء المكي، وعلي بن مسهر، وعقبة بن خالد السكوني، وأبو خالد الأحمر - عن عبيد الله بن عمر.\n٢- وأخرجه أحمد (٢/١٠٦) (٥٨٤٠) قال: حدثنا وكيع، قال: حدثنا العمري.\n٣- وأخرجه أحمد (٢/١٤٥) (٦٣١٩) و(٢/١٥١) (٦٣٨٨) . والنسائي (٣/١٨٣) قال: أخبرنا إسحاق ابن إبراهيم. كلاهما - أحمد، وإسحاق بن إبراهيم عن عبد الرزاق، قال: أنبأنا معمر، عن أيوب.\n٤- وأخرجه البخاري (٢/٢٥) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا الوليد. وابن ماجة (١٣٠٤) قال: حدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس (ح) وحدثنا عبد الرحمن بن إبراهيم، قال: حدثنا الوليد ابن مسلم. كلاهما - الوليد بن مسلم، وعيسى بن يونس - قالا: حدثنا الأوزاعي.\n٥- وأخرجه ابن خزيمة (١٤٣٤) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا يحيى بن عبد الله بن بكير قال: حدثني الليث، عن خالد، وهو ابن يزيد، عن سعيد بن أبي هلال.\n٦- وأخرجه ابن خزيمة (١٤٣٥) قال: أخبرنا محمد بن عزيز الأيلي، أن سلامة حدثني، عن عقيل.\nستتهم - عبيد الله بن عمر، وعبد الله بن عمر العمري، وأيوب، والأوزاعي، وسعيد بن أبي هلال، وعقيل- عن نافع، فذكره.","vol":"5","page":521},{"text":"٣٧٤٤ - (خ م ط د ت) عبد الله بن عمر - ﵄ -: «أن رسولَ الله - ﷺ- كان يَعْرِض راحِلتَهُ ويصلِّي إليها» . وفي رواية: أن النبيَّ - ﷺ- «صلَّى إلى بعيره» أخرجه البخاري ومسلم، زاد الترمذي في هذه الثانية: «أو راحلته، وكان يصلي على راحِلَتِهِ حيثما تَوجّهَتْ به» . وفي ⦗٥٢٢⦘ رواية لأبي داود موقوفًا عليه: «أنه كان يصلي إلى بعيره» . وكذلك أخرجه الموطأ موقوفًا عليه «أنه كان يَستَتِر براحِلَتِهِ إذا صلَّى» (١) .\n_________\n(١) رواه البخاري ١ / ٤٧٩ في سترة المصلي، باب الصلاة إلى الراحلة والبعير والشجر والرحل، وفي المساجد، باب الصلاة في مواضع الإبل، ومسلم رقم (٥٠٢) في الصلاة، باب سترة المصلي، والموطأ ١ / ١٥٧ في قصر الصلاة، باب سترة المصلي في السفر، وأبو داود رقم (٦٩٢) في الصلاة، باب الصلاة إلى الراحلة، والترمذي رقم (٣٥٢) في الصلاة، باب ما جاء في الصلاة إلى الراحلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن نافع، عن ابن عمر: «أن النبي - ﷺ - كان يعرض راحلته وهو يصلي إليها» .\nهذه رواية أحمد بن حنبل، عن معتمر، وفي رواية محمد بن أبي بكر المقدمي، عن معتمر: «عن النبي - ﷺ - أنه كان يعرض راحلته فيصلي إليها. قلت: أفرأيت إذا هبت الركاب؟ قال: كان يأخذ هذا الرحل فيعدله، فيصلي إلى آخرته، أو قال: مؤخره» .\nوفي رواية عبيدة بن حميد: «كان رسول الله - ﷺ - يصلي، فيعرض البعير بينه وبين القبلة» .\nوفي رواية شريك:\n«أن النبي - ﷺ - صلى إلى بعيره» .\nوفي رواية أبي خالد الأحمر: «أن النبي - ﷺ - صلى إلى بعيره، أو راحلته» .\nوزاد سفيان بن وكيع عن أبي خالد: «... وكان يصلي على راحلته حيث ما توجهت به» .\nأخرجه أحمد (٢/٣) (٤٤٦٨) و(٢/١٤١) (٦٢٦١) قال: حدثنا معتمر. وفي (٢/٢٦) (٤٧٩٣) و(٢/١٠٦) (٥٨٤١) قال: حدثنا وكيع، قال: حدثنا شريك. وفي (٢/١٢٩) (٦١٢٨) قال: حدثنا عبيدة بن حميد. والدارمي (١٤١٩) قال: أخبرنا الحكم بن المبارك، وعبد الله بن سعيد، عن أبي خالد الأحمر. والبخاري (١/١١٧) قال: حدثنا صدقة بن الفضل، قال: أخبرنا سليمان بن حيان. وفي (١/١٣٥) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا معتمر. ومسلم (٢/٥٥) قال: حدثنا أحمد بن حنبل، قال: حدثنا معتمر بن سليمان. (ح) وحدثنا أبو بكر بن أبي شيبة، وابن نمير، قالا: حدثنا أبو خالد الأحمر. وأبو داود (٦٩٢) قال: حدثنا عثمان بن أبي شيبة، ووهب بن بقية، وابن أبي خلف، وعبد الله بن سعيد، قال عثمان: حدثنا أبو خالد. والترمذي (٣٥٢) قال: حدثنا سفيان بن وكيع، قال: حدثنا أبو خالد الأحمر. وابن خزيمة (٨٠١) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو خالد. وفي (٨٠٢) قال: حدثنا به الأشج، وهارون بن إسحاق، عن أبي خالد.\nأربعتهم - معتمر بن سليمان، وشريك، وعبيدة بن حميد، وأبو خالد الأحمر، وسليمان بن حيان - عن عبيد الله بن عمر، عن نافع، فذكره.","vol":"5","page":521},{"text":"٣٧٤٥ - (خ م د س) أبو جحيفة - ﵁ -: «أن النبيَّ - ﷺ- صلَّى بهم بالبَطْحاءِ - وبين يديه عَنزَة - الظهرَ ركعتين، والعصرَ ركعتين، يمرُّ بين يديه - وفي رواية: بين يدي العَنزَةِ: المرأةُ والحمارُ» .\nوفي أخرى: «خرج رسولُ الله - ﷺ- في حُلَّة حمْراءَ، فرَكَزَ عَنزَة يصلِّي إليها، يمرُّ من ورائها الكلبُ والمرأة والحمار» . هذا حديث له طرق عِدَّة، قد أخرجه البخاري ومسلم وأبو داود والنسائي، ويرد في مواضع أخرى من الكتاب (١) .\n_________\n(١) رواه البخاري ١ / ٤٧٥ في سترة المصلي، باب الصلاة إلى العنزة، وباب سترة الإمام سترة من خلفه، وباب السترة بمكة وغيرها، وفي الوضوء، باب استعمال فضل وضوء الناس، وفي الصلاة في الثياب، باب الصلاة في الثوب الأحمر، وفي الأذان، باب الأذان للمسافرين إذا كانوا جماعة، وباب هل يتتبع المؤذن فاه هاهنا وهاهنا، وفي الأنبياء، باب صفة النبي ﷺ، وفي اللباس، باب التشمير في الثياب، وباب القبة الحمراء من أدم، ومسلم رقم (٥٠٣) في الصلاة، باب سترة المصلي، وأبو داود رقم (٦٨٨) في الصلاة، باب ما يستر المصلي، والنسائي ١ / ٨٧ في الطهارة، باب الانتفاع بفضل الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٠٧) قال: حدثنا عفان. وفي (٤/٣٠٨) قال: حدثنا بهز. وفي (٤/٣٠٩) قال: حدثنا محمد بن جعفر (ح) وحجاج. والدارمي (١٤١٦) قال: أخبرنا أبو الوليد الطيالسي. والبخاري (١/٥٩) قال: حدثنا آدم. وفي (١/١٣٣) قال: حدثنا سليمان بن حرب. وفي (٤/٢٢٨) قال: حدثنا الحسن بن منصور أبو علي. قال: حدثنا حجاج بن محمد الأعور بالمصيصة. ومسلم (٢/٥٦) قال: حدثنا محمد بن المثنى. ومحمد بن بشار قال ابن المثنى: حدثنا محمد بن جعفر. وفي (٢/٥٧) قال: حدثني زهير بن حرب ومحمد بن حاتم. قالا: حدثنا ابن مهدي. والنسائي (١/٢٣٥) قال: أخبرنا محمد بن المثنى ومحمد بن بشار. قالا: حدثنا محمد بن جعفر. وفي الكبرى (٣٢٨) قال: أخبرنا محمد بن المثنى. قال: حدثنا محمد بن جعفر.\nثمانيتهم - عفان، وبهز، ومحمد بن جعفر، وحجاج، وأبو الوليد، وآدم، وسليمان بن حرب، وابن مهدي - عن شعبة، عن الحكم بن عتيبة، فذكره.\n- قال شعبة: وزاد فيه عون، عن أبيه أبي جحيفة: وكان يمر من ورائها المرأة والحمار.\nهذه الزيادة في رواية عفان، ومحمد بن جعفر عند أحمد ومسلم، وحجاج بن مهدي.\n- وعن أبي إسحاق، عن أبي جحيفة وهب بن عبد الله السوائي. قال: «رأيت رسول الله - ﷺ - صلى بالأبطح العصر ركعتين. ثم قدم بين يديه عنزة بينه وبين مارة الطريق» .\nأخرجه أحمد (٤/٣٠٧) قال: حدثنا يحيى بن آدم. قال: حدثنا أبو بكر. وفي (٤/٣٠٨) قال: حدثنا يحيى بن آدم. قال: حدثنا إسرائيل. وفي (٤/٣٠٨) قال: حدثنا إسماعيل بن عمر. قال: حدثنا يونس. وفي (٤/٣٠٨) قال: حدثنا أبوأحمد قال حدثنا إسرائيل وفي (٤/٣٠٨) قال وفي (٤/٣٠٨) قال: حدثنا حجاج. قال: حدثنا شريك. وفي (٤/٣٠٩) قال: حدثنا وكيع، عن إسرائيل.\nثلاثتهم - أبو بكر بن عياش، وإسرائيل، ويونس - عن أبي إسحاق، فذكره.","vol":"5","page":522},{"text":"٣٧٤٦ - (د) المقداد بن الأسود - ﵁ -: قال: «ما رأَيتُ ⦗٥٢٣⦘ رسولَ الله - ﷺ- صلَّى إلى عُود، ولا عَمُود، ولا شَجَرة، إلا جعله عن حاجِبه الأيْمَنِ أو الأَيْسرِ: ولا يَصْمِدُ إليه صَمْدًا» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَصْمِد): صَمَدت إلى الشيء: إذا قصدت نحوه، وتوجَّهت وجهته.\n_________\n(١) رقم (٦٩٣) في الصلاة، باب إذا صلى إلى سارية أو نحوها، أين يجعلها منه، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤) . وأبو داود (٦٩٣) قال: حدثنا محمود بن خالد الدمشقي.\nكلاهما - أحمد، ومحمود بن خالد - قالا: حدثنا علي بن عياش، قال: حدثنا أبو عبيدة الوليد بن كامل من أهل حمص البجلي، قال: حدثني المهلب بن حجر البهراني، عن ضباعة بنت المقداد بن الأسود، فذكرته.\nوللحديث شاهد:\nعن ضبيعة بنت المقدام بن معدي كرب، عن أبيها؛ بلفظ: «أن رسول الله - ﷺ - كان إذا صلى إلى عود أو خشبة أو شبه ذلك، لا يجعله نصب عينيه، ولكنه يجعله على حاجبه الأيسر» .\nأخرجه أحمد (٦/٤) قال: حدثنا يزيد بن عبد ربه، قال: حدثنا بقية، قال: حدثني الوليد بن كامل، عن الحجر، أو أبي الحجر بن المهلب البهراني، قال: حدثتني ضبيعة بنت المقدام بن معدي كرب، فذكرته.\nقلت: لعل الحديثان واحد، والاختلاف من الرواة أو من النسخ.","vol":"5","page":522},{"text":"٣٧٤٧ - (د س) سهل بن أبي حثمة - ﵁ -: يبلُغُ به النبيَّ - ﷺ- قال: «إذا صلَّى أحدكم إلى سُتْرة فليَدْنُ منها، لا يقطع الشيطانُ عليه صلاته» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٩٥) في الصلاة، باب الدنو من السترة، ورواه أيضًا النسائي ٢ / ٦٢ في القبلة، باب الأمر بالدنو من السترة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٠١) وأحمد (٤/٢) . وأبو داود (٦٩٥) قال: حدثنا محمد بن الصباح بن سفيان (ح) وحدثنا عثمان بن أبي شيبة، وحامد بن يحيى، وابن السرح. والنسائي (٢/٦٢) وفي الكبرى (٧٣٥) قال: أخبرنا علي بن حجر، وإسحاق بن منصور. وابن خزيمة (٨٠٣) قال: حدثنا عبد الجبار بن العلاء (ح) وحدثنا أحمد بن منيع، وأحمد بن عبدة.\nجميعهم - الحميدي، وأحمد، وابن الصباح، وعثمان، وحامد، وابن السرح، وابن حجر، وإسحاق، وعبد الجبار، وأحمد بن منيع، وأحمد بن عبده - عن سفيان بن عيينة، قال: حدثنا صفوان بن سليم، قال: أخبرني نافع بن جبير بن مطعم، فذكره.\nقلت: وللحديث متابعة لسهل، عن ابنه محمد.\nأخرجه عبد بن حميد (٤٤٧) قال: أخبرنا يزيد بن هارون، قال: أخبرنا شعبة، عن واقد بن محمد بن زيد، أنه سمع صفوان يحدث، عن محمد بن سهل، فذكره.","vol":"5","page":523},{"text":"٣٧٤٨ - (خ م د) سهل سعد - ﵁ -: قال: «كان بين مصلَّى رسولِ الله -ﷺ- وبين الجدار مَمَرُّ الشَّاة» .\nأخرجه البخاري ومسلم والنسائي. وفي رواية أبي داود: «كان بين مقام النبيِّ - ﷺ- وبين القبلة مَمَرُّ عنز» (١) .\n_________\n(١) رواه البخاري ١ / ٤٧٤ و٤٧٥ في سترة المصلي، باب قدر كم ينبغي أن يكون بين المصلي والسترة، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (٥٠٨) في الصلاة، باب دنو المصلي من السترة، وأبو داود رقم (٦٩٦) في الصلاة، باب الدنو من السترة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه البخاري (١/١٣٣) قال: حدثنا عمرو بن زرارة. ومسلم (٢/٥٨) قال: حدثني يعقوب بن إبراهيم الدورقي. وأبو داود (٦٩٦) قال: حدثنا القعنبي، والنفيلي. وابن خزيمة (٨٠٤) قال: حدثنا يعقوب ابن إبراهيم الدورقي. أربعتهم - عمرو، والدورقي، والقعنبي، والنفيلي - عن عبد العزيز بن أبي حازم.\n٢- وأخرجه البخاري (٩/١٢٩) قال: حدثنا ابن أبي مريم، قال: حدثنا أبو غسان.\nكلاهما - عبد العزيز، وأبو غسان - عن أبي حازم، فذكره.","vol":"5","page":523},{"text":"<span data-type=\"title\" id=toc-719>الفرع الثامن: في أحاديث متفرقة</span>\n<span data-type=\"title\" id=toc-720>حمل الصغير</span>\n٣٧٤٩ - (خ م ط د س) أبو قتادة - ﵁ -: «أن رسول الله - ﷺ- كان يصلِّي وهو حامل أُمامةَ بنتَ زينب بنتِ رسولِ الله - ﷺ- لأبي العاص بن ربيعة بن عبد شمس - فإذا سجد وضعها، وإذا قام حملها» .\nوفي رواية: «رأيتُ رسولَ الله - ﷺ- يؤُمَّ الناسَ وأُمامةُ بنتُ أَبي العاص على عاتقه، فإذا ركع وضعها وإذا رفع من السجود أعادها» . أخرجه البخاري ومسلم.\nوأخرج الموطأ وأبو داود والنسائي الأولى. وفي أخرى لأبي داود ومسلم: قال: «بينا نحن جلوس في المسجد، إذ خرج علينا رسول الله - ﷺ- يحمل أُمامةَ بنت أبي العاص بن الربيع، وأمُّها زينب بنتُ رسول الله -ﷺ-، وهي صَبيَّة، فحملها على عاتقه، فصلى رسول الله وهي على عاتقه، يضعها إذا ركع، ويُعِيدُها إذا قام حتى قضى صلاتَه، يفعل ذلك بها» . وفي أخرى له قال: «بينا نحن ننظر رسولُ الله - ﷺ- في الظهر أو العصر، وقد دعاه بلال إلى الصلاة إذْ خرج إلينا وأُمامةُ بنتُ أبي العاص بنتُ بِنْتِه على عُنُقِهِ، فقام رسولُ الله - ﷺ- في مُصَلاهُ، وقمنا خلفه، وهي في مكانها الذي هي فيه ⦗٥٢٥⦘ قال: فكبَّر فَكبّرْنا، حتى إذا أراد رسولُ الله - ﷺ- أن يركعَ أخذها فوضعها، ثم ركع وسجد، حتى إذا فرغ من سجوده وقام، أخذها فردَّها في مكانها، فما زال رسولُ الله - ﷺ- يصنع بها ذلك في كُلِّ ركعة حتى فرغ من صلاته» . وأخرج النسائي أيضًا الرواية التي لأبي داود قبل هذه (١) .\n_________\n(١) رواه البخاري ١ / ٤٨٧ في سترة المصلي، باب إذا حمل جارية صغيرة على عنقه، وفي الأدب، باب رحمة الولد وتقبيله، ومسلم رقم (٥٤٣) في المساجد، باب جواز حمل الصبيان في الصلاة، والموطأ ١ / ١٧٠ في قصر الصلاة، باب جامع الصلاة، وأبو داود رقم (٩١٧) و(٩١٨) و(٩١٩) و(٩٢٠) في الصلاة، باب العمل في الصلاة، والنسائي ٢ / ٤٥ في المساجد، باب إدخال الصبيان المساجد، و٣ / ١٠ في السهو، باب حمل الصبيان في الصلاة ووضعهن في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (١٢٣) . والحميدي (٤٢٢) قال: حدثنا سفيان. قال: حدثنا عثمان بن أبي سليمان ومحمد بن عجلان. وأحمد (٥/٢٩٥) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا مالك. وفي (٥/٢٩٦) قال: حدثنا سفيان، عن عثمان بن أبي سليمان، وابن عجلان. وفي (٥/٣٠٣) قال: حدثنا عبد الرحمن وعبد الرزاق. قالا: حدثنا مالك. وفي (٥/٣٠٤) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. وفي (٥/٣١١) قال: حدثنا وكيع، عن أبي العميس. والدارمي (١٣٦٧) قال: حدثنا خالد بن مخلد. قال: حدثنا مالك. والبخاري (١/١٣٧) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٢/٧٣) قال: حدثنا عبد الله بن مسلمة بن قعنب وقتيبة بن سعيد. قالا: حدثنا مالك (ح) وحدثنا يحيى بن يحيى. قال: قلت لمالك (ح) وحدثنا محمد بن أبي عمر. قال: حدثنا سفيان، عن عثمان بن أبي سليمان وابن عجلان. وأبو داود (٩١٧) قال: حدثنا القعنبي. قال: حدثنا مالك. والنسائي (٢/٩٥) و(٣/١٠) . وفي الكبرى (٨١٢ و١٠٣٧) قال: أخبرنا قتيبة. قال: حدثنا سفيان، عن عثمان بن أبي سليمان. وفي (٣/١٠) وفي الكبرى (٤٣٦ و١٠٣٦) قال: أخبرنا قتيبة. قال: حدثنا مالك. وفي الكبرى (٤٣٧) قال: أخبرني محمد بن صدقة الحمصي. قال: حدثنا محمد بن حرب، عن الزبيدي. وابن خزيمة (٨٦٨) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. قال: أخبرنا عثمان بن أبي سليمان وابن عجلان. ستتهم - مالك، وعثمان بن أبي سليمان، ومحمد بن عجلان، وابن جريج، وأبو العميس، والزبيدي - عن عامر بن عبد الله بن الزبير.\n٢- وأخرجه أحمد (٥/٢٩٥) قال: حدثنا بشر بن المفضل أبو إسماعيل. قال: حدثنا عبد الرحمن، يعني ابن إسحاق، عن زيد بن أبي عتاب.\n٣- وأخرجه أحمد (٥/٣٠٣) قال: حدثنا حجاج بن محمد. قال: حدثنا ليث، يعني ابن سعد. والدارمي (١٣٦٦) قال: أخبرنا أبو عاصم، هو النبيل، عن ابن عجلان. والبخاري (٨/٨) قال: حدثنا أبو الوليد. قال: حدثنا الليث. ومسلم (٢/٧٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث (ح) قال: وحدثنا محمد بن المثنى. قال: حدثنا أبو بكر الحنفي. قال: حدثنا عبد الحميد بن جعفر. وأبو داود (٩١٨) قال: حدثنا قتيبة، يعني ابن سعيد. قال: حدثنا الليث. وفي (٩٢٠) قال: حدثنا يحيى بن خلف. قال: حدثنا عبد الأعلى. قال: حدثنا محمد، يعني ابن إسحاق. والنسائي (٢/٤٥) . وفي الكبرى (٧٠١) قال: أخبرنا قتيبة. قال: حدثنا الليث. أربعتهم - الليث بن سعد، ومحمد بن عجلان، وعبد الحميد بن جعفر، ومحمد بن إسحاق - عن سعيد بن أبي سعيد المقبري.\n٤- وأخرجه أحمد (٥/٣١٠) وابن خزيمة (٧٨٣) قال: حدثنا (....) - كذا -. وفي (٧٨٤) قال: حدثنا الدورقي. ثلاثتهم - أحمد بن حنبل، وشيخ ابن خزيمة، ويعقوب بن إبراهيم الدورقي - عن يحيى بن سعيد، عن ابن عجلان. قال: حدثني سعيد وعامر بن عبد الله بن الزبير.\n٥- وأخرجه مسلم (٢/٧٣) قال: حدثني أبو الطاهر ح قال: وحدثنا هارون بن سعيد الأيلي. وأبو داود (٩١٩) قال: حدثنا محمد بن سلمة المرادي. ثلاثتهم - أبو الطاهر بن السرح، وهارون بن سعيد، ومحمد بن سلمة - عن ابن وهب. قال: أخبرني مخرمة عن أبيه.\nأربعتهم - عامر بن عبد الله، وزيد بن أبي عتاب، وسعيد بن أبي سعيد المقبري، وبكير بن عبد الله بن الأشج والد مخرمة - عن عمرو بن سليم، فذكره.","vol":"5","page":524},{"text":"<span data-type=\"title\" id=toc-721>من نعس وهو يصلي</span>\n٣٧٥٠ - (خ م ط ت د س) عائشة - ﵂ -: أن رسولَ الله - ﷺ- قال: «إذا نعسَ أحدُكم وهو يصلي فَلْيرْقُد حتى يذهبَ عنه النَّوْمُ، فإنَّ أحَدَكم إذا صَلّى وهو ناعس لا يدري: لعله يذهب يستغفرُ فيسُبُّ نفسه» . وفي رواية: «إذا نَعَس أحدكم وهو يصلي فَلْينْصَرِفْ، فلعله يدعو على نفسه وهو لا يدري» أخرج الثانية النسائي، وأخرج الباقون الأولى (١) .\n_________\n(١) رواه البخاري ١ / ٢٧١ و٢٧٢ في الوضوء، باب الوضوء من النوم، ومسلم رقم (٧٨٦) في صلاة المسافرين، باب أمر من نعس في صلاته بأن يرقد، والموطأ ١ / ١١٨ في صلاة الليل، باب ما جاء في صلاة الليل، وأبو داود رقم (١٣١٠) في الصلاة، باب النعاس في الصلاة، والترمذي رقم (٣٥٥) في الصلاة، باب ما جاء في الصلاة عند النعاس، والنسائي ١ / ٩٩ و١٠٠ في الطهارة، باب النعاس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح. أخرجه مالك في الموطأ (٩٣) . والحميدي (١٨٥) قال: حدثنا سفيان. وأحمد (٦/٥٦) قال: حدثنا ابن نمير. وفي (٦/٢٠٢) قال: حدثنا يحيى. (ح) ووكيع. وفي (٦/٢٠٥) قال: حدثنا وكيع وفي (٦/٢٥٩) قال: حدثنا يونس. قال: حدثنا حماد، يعني ابن سلمة. والدارمي (١٣٩٠) قال: أخبرنا حجاج بن منهال، قال: حدثنا حماد بن سلمة. والبخاري (١/٦٣) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٢/١٩٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير. (ح) وحدثنا قتيبة بن سعيد، عن مالك بن أنس. وأبو داود (١٣١٠٠) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١٣٧٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير. (ح) وحدثنا أبو مروان محمد بن عثمان العثماني. قال: حدثنا عبد العزيز بن أبي حازم. والترمذي (٣٥٥) قال: حدثنا هارون بن إسحاق الهمداني. قال: حدثنا عبدة بن سليمان الكلابي. والنسائي (١/٩٩) وفي الكبرى (١٥٢) قال: أخبرنا بشر ابن هلال. قال: حدثنا عبد الوارث، عن أيوب. وابن خزيمة (٩٠٧) قال: حدثنا علي بن خشرم. قال: أخبرنا عيسى، يعني ابن يونس. (ح) وحدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة. (ح) وحدثنا بشر بن هلال. قال: حدثنا عبد الوارث، عن أيوب.\nجميعهم - مالك وسفيان بن عيينة، وعبد الله بن نمير، ويحيى، ووكيع، وسفيان الثوري، وحماد بن سلمة، وأبو أسامة، وعبد العزيز بن أبي حازم، وعبدة بن سليمان، وأيوب، وعيسى بن يونس - عن هشام بن عروة، عن أبيه، فذكره.\n- الروايات مطولة ومختصرة.","vol":"5","page":525},{"text":"٣٧٥١ - (خ س) أنس بن مالك - ﵁ -: أن النبيَّ - ﷺ- قال: «إِذَا نعَسَ (١) في الصَّلاة فَلْيَنَمْ، حتى يَعلم، ما يقرأ» . أخرجه البخاري، وفي رواية النسائي، «إذا نعسَ أحدكم في صلاته فَلْيَنْصَرِفْ، وَليَرْقُدْ» (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": زاد الإسماعيلي: أحدكم.\n(٢) رواه البخاري ١ / ٢٧٢ في الوضوء، باب الوضوء من النوم، والنسائي ١ / ٢١٦ في الغسل، باب الأمر بالوضوء من النوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٠٠) . والنسائي في الكبرى (تحفة الأشراف) (٩٥٣) عن يعقوب بن إبراهيم. كلاهما - أحمد، ويعقوب - عن محمد بن عبد الرحمن الطفاوي.\n٢- وأخرجه أحمد (٣/١٤٢ و١٥٠) قال: حدثنا عبد الصمد. والبخاري (١/٦٤) قال: حدثنا أبو معمر. كلاهما - عبد الصمد، وأبو معمر - عن عبد الوارث.\n٣- وأخرجه أحمد (٣/٢٥٠) قال: حدثنا عفان، قال: حدثنا وهيب. ثلاثتهم - الطفاوي، وعبد الوارث، ووهيب - عن أيوب، عن أبي قلابة، فذكره.","vol":"5","page":526},{"text":"<span data-type=\"title\" id=toc-722>عقص الشعر</span>\n٣٧٥٢ - (م د س) عبد الله بن عباس - ﵄ -: أنه رأى عبد الله بن الحارث ورأسُه مَعقُوص من ورائه، فقام وراءه فجعل يَحُلُّهُ، فلما انصرف أقبل إلى ابن عباس، فقال: مالَكَ ورأْسِي؟ فقال: إِني سمعتُ رسولَ الله - ﷺ- يقول: «إنما مَثَلُ هذا مَثَلُ الذي يصلِّي، وهو مَكْتُوف» . أخرجه مسلم وأبو داود والنسائي، وزاد أبو داود بعد قوله فجعل يحله: «فأقرَّ له الآخر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَعْقُوص): عَقَص شعره: إذا ضفره وشده، وغرز طرفه في أعلاه.\n_________\n(١) رواه مسلم رقم (٤٩٢) في الصلاة، باب أعضاء السجود والنهي عن كف الشعر والثوب وعقص الرأس في الصلاة، وأبو داود رقم (٦٤٧) في الصلاة، باب الرجل يصلي عاقصًا شعره، والنسائي ٢ / ٢١٥ و٢١٦ في التطبيق، باب مثل الذي يصلي ورأسه معقوص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٠٤) (٢٧٦٨) قال: حدثنا يحيى بن غيلان، قال: حدثنا رشدين. والدارمي (١٣٨٨) قال: أخبرنا عبد الله بن صالح، قال: حدثني بكر - وهو ابن مضر - ومسلم (٢/٥٣) قال: حدثنا عمرو بن سواد العامري، قال: حدثنا ابن وهب. والنسائي (٢/٢١٥) وفي الكبرى (٦١٤) قال: أخبرنا عمرو بن سواد ابن الأسود بن عمرو السرحي من ولد عبد الله بن سعد بن أبي سرح، قال: أخبرنا ابن وهب. وابن خزيمة (٩١٠) قال: حدثنا يونس بن عبد الأعلى، وعيسى بن إبراهيم الغافقي، قالا: حدثنا ابن وهب. ثلاثتهم - رشدين، وبكر، وابن وهب - عن عمرو بن الحارث.\n٢- وأخرجه أحمد (١/٣١٦) (٢٩٠٥) قال: حدثنا موسى بن داود، قال: حدثنا ابن لهيعة.\nكلاهما - عمرو، وابن لهيعة - عن بكير بن الأشج، أن كريبا مولى ابن عباس، حدثه، فذكره.\n- أخرجه أحمد (١/٣١٦) (٢٩٠٤) قال: حدثنا حجاج، قال: أخبرنا الليث، قال: حدثنا عمرو بن الحارث، عن بكير بن عبد الله، عن شعبة مولى ابن عباس، وكريب مولى ابن عباس، أن عبد الله بن عباس مر بعبد الله بن الحارث بن أبي ربيعة - الحديث.","vol":"5","page":526},{"text":"٣٧٥٣ - (د ت) أبو سعيد المقبري «أن أبا رافع مولى رسولِ الله ⦗٥٢٧⦘ ﷺ- مرَّ بالحسن بن علي وهو يصلِّي قائمًا، وقد غرزَ ضُفْر رأسه» . وعند الترمذي: وقد عقَصَ ضَفْرَهُ في قفاه، فحلَّها أبو رافع، فالتفت حَسَن إليه مُغْضَبًا، فقال أبو رافع: أقبِلْ إلى صلاتك ولا تغضب، فإني سمعتُ رسولَ الله - ﷺ- يقول: «ذلك كِفْلُ الشَّيْطان، يعني: مَقْعَد الشيطان، يعني مغْرِزَ ضفره» . أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَغْرَزُ ضَفْرِه): مغرز الضفرة: هو أصل الضفيرة مما يلي الرأس.\n(كِفْلُ الشيطان): مقعده، وأصل الكِفْل: أن يجمع الكساء على سنام البعير، ثم يركب عليه، وإنما أمره بإرسال شعره ليسقط معه على الموضع الذي يسجد عليه ويصلي فيه، فيسجد معه، ويدل عليه الحديث الآخر: «أُمِرْتُ أن أسجد على سبعة آرَاب، ولا أكفَّ شعرًا ولا ثوبًا» .\n_________\n(١) رواه أبو داود رقم (٦٤٦) في الصلاة، باب الرجل يصلي عاقصًا شعره، والترمذي رقم (٣٨٤) في الصلاة، باب ما جاء في كراهية كف الشعر في الصلاة، وقال الترمذي: هذا حديث حسن وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد. قال: حدثنا عبد الرزاق. وأبو داود (٦٤٦٠) قال: حدثنا الحسن بن علي. قال: حدثنا عبد الرزاق. والترمذي (٣٨٤) قال: حدثنا يحيى بن موسى. قال: حدثنا عبد الرزاق. وابن خزيمة (٩١١) قال: حدثنا عبد الرحمن بن بشر بن الحكم من أصله. قال: حدثنا حجاج.\nكلاهما - عبد الرزاق، وحجاج بن محمد - عن ابن جريج. قال: أخبرني عمران بن موسى. قال: أخبرنا سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.\n- وأخرجه الدارمي (١٣٨٧) قال: أخبرنا سعيد بن عامر، عن شعبة، عن مخول، عن أبي سعيد، عن أبي رافع، قال: «رأني رسول الله - ﷺ - وأنا ساجد، وقد عقصت شعري، أو قال: عقدت، فأطلقه» .\n- وأخرجه أحمد. قال: حدثنا محمد بن جعفر. وابن ماجة (١٠٤٢) قال: حدثنا بكر بن خلف. قال: حدثنا خالد بن الحارث (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر.\nكلاهما - خالد بن الحارث، ومحمد بن جعفر - عن شعبة. قال: أخبرني مخول. قال: سمعت أبا سعد، رجلا من أهل المدينة. يقول: رأيت أبا رافع، مولى رسول الله - ﷺ -، رأى الحسن بن علي وهو يصلي، وقد عقص شعره، فأطلقه، أو نهى عنه، وقال:\n«نهى رسول الله - ﷺ - أن يصلي الرجل وهو عاقص شعره» .\n- وأخرجه أحمد (٦/٨) قال: حدثنا عبد الرزاق. وفي (٦/٣٩١) قال: حدثنا وكيع.\nكلاهما - عبد الرزاق، ووكيع - قالا: حدثنا سفيان. عن مخول بن راشد، عن رجل، عن أبي رافع. قال:\n«نهى رسول الله - ﷺ - أن يصلي الرجل وشعره معقوص» .\n- وأخرجه أحمد قال: حدثنا أبو كامل. قال: حدثنا زهير. قال: حدثنا مكحول، عن أبي سعيد المؤذن، فذكر معناه.\nوقال الترمذي: حديث أبي رافع حديث حسن.","vol":"5","page":526},{"text":"<span data-type=\"title\" id=toc-723>مدافعة الأخبثين</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأخْبَثَين): الأخبثان: البول والغائط.\n٣٧٥٤ - (ط س ت د) عبد الله بن الأرقم - ﵁ -: «كان ⦗٥٢٨⦘ يؤمُّ أصحابَه، فحضرت الصلاةُ يومًا، فذهب لحاجتَه، ثم رجع فقال: إِني سمعتُ رسولَ الله - ﷺ- يقول: إذا أراد أحدكم الغَائِط فليبدأْ به قبل الصلاة» أخرجه الموطأ والنسائي، وعند الترمذي قال: «أُقيمت الصلاةُ، فأخذ بيد رجل فقدَّمه - وكان إمامَ القوم - وقال: سمعتُ رسولَ الله - ﷺ- يقول: إذا أقيمت الصلاةُ ووجد أحدكم الخلاء فَلْيَبْدَأْ بالخَلاءِ» . وعند أبي داود: «أنه خرج حاجًا أو مُعْتَمِرًا، ومَعَهُ الناسُ، وكان يَؤُمُّهم، فلما كان ذاتَ يوم أقام الصلاة: صلاة الصبح، ثم قال: ليتقدَّمْ أحدُكم - وذهبَ إلى الخلاء - فإني سمعتُ رسولَ الله - ﷺ- يقولُ: إذا أَرادَ أحدُكم أن يذهبَ إِلى الخلاء، وقامتِ الصلاةُ، فليبْدأْ بالخَلاءِ» (١) .\n_________\n(١) رواه الموطأ ١ / ١٥٩ في قصر الصلاة في السفر، باب النهي عن الصلاة والإنسان يريد حاجة، وأبو داود رقم (٨٨) في الطهارة، باب أيصلي الرجل وهو حاقن، والترمذي رقم (١٤٢) في الطهارة، باب ما جاء إذا أقيمت الصلاة ووجد أحدكم الخلاء فليبدأ به، والنسائي ٢ / ١١٠ و١١١ في الإمامة، باب العذر في ترك الجماعة، ورواه أيضًا أحمد في \" المسند \" ٣ / ٣٨٣ و٤ / ٣٥، والحاكم في \" المستدرك \" ١ / ١٦٨ وصححه ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ (١١٧)، وأحمد (٣/٤٨٣) و(٤/٣٥) قال: حدثنا يحيى بن سعيد. والدارمي (١٤٣٤) قال: حدثنا محمد بن كناسة. وأبو داود (٨٨) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وابن ماجة (٦١٦) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. والترمذي (١٤٢) قال: حدثنا هناد بن السري، قال: حدثنا أبو معاوية. والنسائي (٢/١١٠) . وفي الكبرى (٨٣٦) قال: أخبرنا قتيبة بن سعيد، عن مالك. وابن خزيمة (٩٣٢) قال: حدثنا أحمد بن عبدة، قال: أخبرنا حماد بن زيد، وعمرو بن علي. (ح) وحدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ح) وحدثنا أبو كريب، قال: حدثنا أبو أسامة. (ح) وحدثنا الدورقي، قال: حدثنا ابن علية، عن أيوب (ح) وحدثنا أبو هاشم، قال: حدثنا إسماعيل - وهو ابن علية - قال: حدثنا أيوب. وفي (١٦٥٢) قال: حدثنا أحمد بن عبدة، قال: أخبرنا حماد بن زيد.\nتسعتهم - مالك، ويحيى بن سعيد، ومحمد بن كناسة، وزهير، وابن عيينة، وأبو معاوية، وحماد بن زيد، وأبو أسامة، وأيوب - عن هشام بن عروة، عن أبيه، فذكره.","vol":"5","page":527},{"text":"٣٧٥٥ - (ط) زيد بن أسلم: «أنَّ عُمَرَ بن الخطاب - ﵁ -: قال: لا يُصَلِّين أحدُكم وهو ضامٌّ بين وَرِكَيْه (١)» أخرجه الموطأ (٢) .\n_________\n(١) يعني من شدة الحقن.\n(٢) ١ / ١٦٠ في قصر الصلاة في السفر، باب النهي عن الصلاة والإنسان يريد حاجة، وإسناده منقطع، فإن زيد بن أسلم لم يدرك عمر ﵁، ولكن يشهد له معنى الفقرة الثانية من الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٣٨٠) فذكره.","vol":"5","page":528},{"text":"٣٧٥٦ - (م د) عائشة - ﵂ -: أَنَّ رسُولَ الله - ﷺ- قال: «لا صلاةَ بحضرةِ الطعام، ولا لمن يدَافِعُهُ الأخْبَثَانِ» . أخرجه مسلم. وفي رواية أبي داود قال عبد الله بن محمد بن أبي بكر: «كُنَّا عندَ عائشةَ، فجيءَ بطعامِها، فقام القاسِمُ بن محمد يصلِّي، فقالت: سمعتُ رسولَ الله - ﷺ- ...» وذكر الحديث.\nولمسلم عن ابن أبي عتيق قال: «تحدَّثْتُ أنا والقاسُم عندَ عائشةَ حديثًا - وكان القاسم رجلًا لحَّانًا (١)، وكان لأم ولدِ، فقالت له عائشةُ: ماَلَكَ لا تَحَدَّثُ (٢) كما يتحدَّثُ ابنُ أَخي هذا؟ أما إني [قد] عَلِمْتُ من أين أُتِيتَ؟ هذا أَدَّبَتْهُ أُمُّه، وأنتَ أدَّبتكَ أُمُّكَ، قال: فغضب القاسم وأضبَّ عليها، فلما رأى مائدة عائشةَ قد أُتيَ بها قام، قالت: أَين؟ قال: أصلي، قالت: اجْلِسْ، قال: إني أصلِّي. قالت: اجلس غُدَرُ، إني سمعتُ رسولَ الله - ﷺ- يقول: لا صلاة بحضرةِ الطعام، ولا وهو يُدَافِعُهُ الأْخبَثانِ» (٣) . هذه الرواية لم يذكرها الحميدي. قال رزين: قال أبو عيسى في كتاب «الشرح» له: ومما نهى عنه رسولُ الله -ﷺ-: «صلاةُ الحاقِنِ، والحاقِبِ، والحازِق، والمُسْبِلِ، والمختصِرِ، والمصلِّب، والصَّافِنِ، والصَّافِدِ، والكافِت، والوَاصِلِ، والمُلْتَفِتِ، ⦗٥٣٠⦘ والعابث باليد، والمُسْدِل، وعن مسح الحصباء من الجبهة قبل الفراغ من الصلاة، وأن يصلِّيَ بطريق مَنْ يَمُرُّ بين يديه» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أضَبَّ): الضَّبُّ: الحقد، يقال: أضَبَّ فلان على غل في صدره: أضمره.\n(غُدَر): أكثر ما يُستعمل هذا في النداء بالشتم، يقولون: يا غُدَرُ، وهو من الغَدْر: ترك الوفاء.\n(الحاقِن): الذي يُدافع بوله.\n(الحاقِب): الذي يُدافع الغائط.\n(الحازِق): الذي في رجله خُفٍّ ضَيِّق.\n(المُسبِلُ): الذي يُسْبِل ثوبه، وقد تقدم ذكره.\n(المختصِر): الذي يجعل يده على خاصرته، وقد ذُكِر.\n(المُصَلِّب): قد تقدم ذِكْره، وهو المختصر أيضًا.\n(الصافِن): الذي يثني قدمه إلى ورائه، كما يفعل الفرس إذا ثنى سُنْبُكَهُ (٥) عند الشرب والأكل لِقِصَرٍ في عُنُقه.\n(الصَّافِد): الذي يقرن بين قدميه معًا، كأنهما في قيد، مأخوذ من الصَّفَد، وهو القَيْد.\n(الكافِت): قد ذُكِر، وهو الذي يجمع شعره.\n_________\n(١) أي: كثير اللحن في كلامه.\n(٢) بحذف إحدى التاءين تخفيفًا، أي: أي مالك لا تتحدث.\n(٣) رواه مسلم رقم (٥٦٠) في المساجد، باب كراهية الصلاة بحضرة الطعام، وأبو داود رقم (٨٩) في الطهارة، باب أيصلي الرجل وهو حاقن.\n(٤) وقد تقدمت مفردة في أحاديث تقدمت، سوى الحاقب، والحازق، والصافن، والصافد.\n(٥) أي: طرف حافره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح. أخرجه أحمد (٦/٤٣ و٥٤) قال: حدثنا يحيى. وفي (٦/٧٣) قال: حدثنا سليمان بن داود. قال: حدثنا إسماعيل. ومسلم (٢/٧٨) قال: حدثنا محمد بن عباد. قال: حدثنا حاتم، وهو ابن إسماعيل. وفي (٢/٧٩) قال: حدثنا يحيى بن أيوب وقتيبة بن سعيد وابن حجر. قالوا: حدثنا إسماعيل وهو ابن جعفر. وأبو داود (٨٩) قال: حدثنا أحمد بن محمد بن حنبل، ومسدد ومحمد بن عيسى، قالوا: حدثنا يحيى بن سعيد. وابن خزيمة (٩٣٣) قال: حدثنا بندار ويعقوب بن إبراهيم الدورقي، ويحيى بن حكيم، وأحمد بن عبده. قالوا: حدثنا يحيى، وهو ابن سعيد.\nثلاثتهم - يحيى بن سعيد، وإسماعيل بن جعفر، وحاتم بن إسماعيل - عن أبي حزرة القاص يعقوب بن مجاهد. قال: حدثني عبد الله بن محمد، فذكره.\n- في رواية أحمد (٦/٧٣) . ومسلم: عبد الله بن أبي عتيق.\n- وفي رواية محمد بن عيسى وابن خزيمة: عبد الله بن محمد وهو ابن أبي بكر.","vol":"5","page":529},{"text":"<span data-type=\"title\" id=toc-724>الفصل السابع: في السجدات</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-725>الفرع الأول: في سجود السهو</span>، وفيه ثلاثة أقسام\n<span data-type=\"title\" id=toc-726>[القسم] الأول: في السجود قبل التسليم</span>\n٣٧٥٧ - (خ م ط د ت س) عبد الله بن مالك بن بحينة (١) «أنَّ رسولَ الله - ﷺ- قام من اثنتين من الظهر، لم يجلسْ بينهما، فلما قضى صلاتَه سجدَ سجدتين، ثم سلَّم بعد ذلك» .\nوفي رواية «صلَّى لنا رسولُ الله - ﷺ- ركعتين من بعض الصلوات، ثم قام فلم يجلسْ، فقام الناسُ معه، فلما قضى صلاتَهُ، ونَظَرنَا تسليمَهُ (٢)، كبَّرَ قَبْلَ التسليم، فسجدَ سجدتين، وهو جالس» .\nوفي أخرى نحوه، وفيه: «فلما قضى صلاتَهُ، وانتظر الناسُ تسليمَهُ: كبَّر فسجدَ قبل أن يسلِّمَ، ثم رفعَ رأسَهُ ثم كبَّرَ فسجدَ، ثم رفعَ رأْسَهُ، وسلَّم» .\nوفي أخرى: «قام في صلاة الظهر، وعليه جلوس، فلما أتمَّ صلاتَهُ، سجد ⦗٥٣٢⦘ سجدتين، يُكَبِّرُ في كلِّ سجدة وهو جالس قبل أن يسلِّمَ، وسجدهما الناسُ، معه، مكانَ ما نَسِيَ من الجلوس» . أخرجه البخاري ومسلم، وأخرج الموطأ الأولى والثانية، وفي رواية أبي داود مثل الرواية الأولى، إلا أنه لم يُسمِّ الظهر.\nوفي أخرى له بمعناه، وزاد: «وكان منَّا المتشهِّدُ في قيامه: من نسيَ أن يتشهَّدَ وهو جالس» .\nوفي رواية الترمذي: «أن النبيَّ - ﷺ- قام في صلاةِ الظُّهرِ وعليه جلوس، فلما أتمَّ صلاتَهُ سجد سجدتين يُكبِّرُ في كل سجدة، وهو جالس قبل أن يسلِّم،» وأخرج النسائي الرواية الثانية، ورواية الترمذي، وللنسائي أيضًا: «أن رسولَ الله - ﷺ- قام من الشَّفْع الذي يريدُ أن يجلسَ فيه، فمضى في صلاته، حتى إذا كان في آخر صلاته سجد سجدتين قبل أن يسلِّم، ثم سلَّم»، وفي أخرى: «أن النبيَّ - ﷺ- صلى، فقام في الركعتين، فسَبَّحُوا، فمضى، فلما فرغ من صلاتَه سجد سجدتين، ثم سلَّم» (٣) .\n_________\n(١) بضم الباء وفتح الحاء وسكون الياء، وهي أمه، وأبوه مالك.\n(٢) أي: انتظرنا تسليمه.\n(٣) رواه البخاري ٣ / ٧٤ في السهو، باب ما جاء في السهو إذا قام من ركعتي الفريضة، وباب من يكبر في سجدتي السهو، وفي صفة الصلاة، باب من لم ير التشهد في الأولى، وباب التشهد في الأولى، وفي الأيمان والنذور، باب إذا حنث ناسيًا في الأيمان، ومسلم رقم (٥٧٠) في المساجد، باب السهو في الصلاة والسجود له، والموطأ ١ / ٩٦ في الصلاة، باب من قام بعد الإتمام أو في الركعتين، وأبو داود رقم (١٠٣٤) و(١٠٣٥) في الصلاة، باب من قام من ثنتين ولم يتشهد، والترمذي رقم (٣٩١) في الصلاة، باب ما جاء في سجدتي السهو قبل التسليم، والنسائي ٣ / ١٩ و٢٠ في السهو، باب ما يفعل من قام من اثنتين ناسيًا لم يتشهد، وباب التكبير في سجدتي السهو، و٢ / ٢٤٤ في الافتتاح، باب ترك التشهد الأول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٨١) . والحميدي (٩٠٣) قال: حدثنا سفيان. وأحمد (٥/٣٤٥) قال: حدثنا سفيان. وفي (٥/٣٤٥) قال: قرأت على عبد الرحمن: مالك. وفي (٥/٣٤٥) قال: حدثنا عبد الرزاق، وابن بكر، قالا: حدثنا ابن جريج. وفي (٥/٣٤٦) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا أبو أويس. والدارمي (١٥٠٧) قال: أخبرنا عبيد الله بن عبد المجيد، قال: حدثنا مالك. والبخاري (١/٢١٠) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٢/٨٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك بن أنس. وفي (٢/٨٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. وفي (٨/١٧٠) قال: حدثنا آدم بن أبي إياس، قال: حدثنا ابن أبي ذئب. ومسلم (٢/٨٣) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث (ح) قال: وحدثنا ابن رمح، قال: أخبرنا الليث. وأبو داود (١٠٣٤) قال: حدثنا القعنبي، عن مالك. وفي (١٠٣٥) قال: حدثنا عمرو بن عثمان، قال: حدثنا أبي وبقية، قالا: حدثنا شعيب. وابن ماجه (١٢٠٦) قال: حدثنا عثمان، وأبو بكر، ابنا أبي شيبة، وهشام بن عمار، قالوا: حدثنا سفيان بن عيينة. والترمذي (٣٩١) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٣/١٩)، وفي الكبرى (٥١٤ و١٠٥٤) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي (٣/٣٤)، وفي الكبرى (٥١٧ و١٠٩٣) قال: أخبرنا أحمد بن عمرو بن السرح، قال: أنبأنا ابن وهب، قال: أخبرني عمرو، ويونس، والليث. وابن خزيمة (١٠٢٩) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. تسعتهم - مالك، وسفيان، وابن جريج، وأبو أويس، وشعيب، والليث، وابن أبي ذئب، وعمرو بن الحارث، ويونس - عن ابن شهاب.\n٢- وأخرجه مالك في الموطأ (٨١) والحميدي (٩٠٤) قال: حدثنا سفيان. وأحمد (٥/٣٤٥) قال: حدثنا محمد بن فضيل. وفي (٥/٣٤٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والدارمي (١٥٠٨) قال: أخبرنا محمد بن الفضل، قال: حدثنا حماد بن سلمة. والبخاري (٢/٨٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٢/٨٣) قال: حدثنا أبو الربيع الزهراني، قال: حدثنا حماد. وابن ماجة (١٢٠٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن نمير، وابن فضيل، ويزيد بن هارون (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، ويزيد بن هارون، وأبو معاوية. والنسائي (٢/٢٤٤)، وفي الكبرى (٥١٢ و٦٧٦) قال: أخبرني يحيى بن حبيب بن عربي البصري، قال: حدثنا حماد بن زيد. وفي (٢/٢٤٤)، وفي الكبرى (٥١١ و٦٧٧) قال: أخبرنا أبو داود سليمان بن سيف، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة. وفي (٣/٢٠)، وفي الكبرى (١٠٥٥) قال: أخبرنا قتيبة، قال: حدثنا الليث. وفي الكبرى (٥١٣) قال: أخبرنا سويد بن نصر بن سويد، قال: أخبرنا عبد الله. وفي (٥١٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا هشام. (ح) وأخبرنا سليمان بن سلم، قال: أخبرنا النضر، قال: أخبرنا هشام. وابن خزيمة (١٠٢٩) قال: حدثنا عبد الجبار، قال: حدثنا سفيان. وفي (١٠٣١) قال: حدثنا عبد الجبار، قال: حدثنا سفيان. وفي (١٠٣١) قال: حدثنا الفضل بن يعقوب الجزري، قال: حدثنا محمد بن أبي عدي، قال: حدثنا شعبة ح وحدثنا يحيى بن حكيم، قال: حدثنا يزيد بن هارون. جميعهم - سفيان، ومحمد بن فضيل، وحماد بن سلمة، ومالك، وحماد بن زيد، ويزيد بن هارون، وابن نمير، وأبو خالد الأحمر، وأبو معاوية، وشعبة، والليث، وعبد الله بن المبارك، وهشام - عن يحيى بن سعيد.\n٣- وأخرجه البخاري (١/٢١٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا بكر، عن جعفر بن ربيعة.\n٤- وأخرجه ابن خزيمة (١٠٢٩) قال: حدثنا المخزومي، قال: حدثنا سفيان (ح) وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة، عن الزهري، ويحيى بن سعيد.\n٥- وأخرجه ابن خزيمة (١٠٣٠) قال: حدثنا أحمد بن عبد الرحمن، قال: حدثنا عمي، قال: أخبرني ابن أبي حازم، عن الضحاك، وهو ابن عثمان.\nأربعتهم - ابن شهاب الزهري، ويحيى بن سعيد، وجعفر بن ربيعة، والضحاك بن عثمان - عن عبد الرحمن الأعرج، فذكره.\n- وأخرجه أحمد (٥/٣٤٦) قال: حدثنا عبد الرزاق، وابن بكر، قالا: حدثنا ابن جريج، قال: أخبرني ابن شهاب أيضا عن ابن بحينة الأسدي، فذكره - ليس فيه الأعرج -.\n- وعن محمد بن يحيى بن حبان، عن مالك بن بحينة: «أنه صلى مع رسول الله - ﷺ - فقام في الشفع الذي يريد أن يجلس فيه، فسبحنا، فمضى، ثم سجد سجدتين» .\nأخرجه النسائي في الكبرى (٥١٠) قال: أخبرنا محمود بن غيلان، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة، عن عبد ربه بن سعيد، عن محمد بن يحيى بن حبان، فذكره.\n- قال أبو عبد الرحمن النسائي: هذا خطأ، والصواب - عبد الله بن مالك بن بحينة -.","vol":"5","page":531},{"text":"٣٧٥٨ - (د ت) المغيرة بن شعبة: قال زيد بن عِلاقة: «صلَّى بنا ⦗٥٣٣⦘ المغيرةُ بنُ شعبةَ، فنهضَ في الركعتين، فقلنا: سبحان الله! فقال: سبحان الله! ومضى فلما أتمَّ صلاته سجد سجدة قبل السلام ثم سلَّم» . وفي رواية: «فلما أتمَّ صلاتَهُ وسلَّم، سجد سجدتي السهو، فلما انصرف قال: رأيتُ النبي - ﷺ- يَصْنَعُ كما صنعتُ» . قال أبو داود: وَفَعَلَ كَفِعْلِ المغيرةِ: سعدُ ابن أبي وقاص، وعمرانُ بنُ حُصَين، والضَّحاكُ، ومعاويةُ، وأفتى به ابنُ عباس، وعمر بن عبد العزيز.\nوفي أخرى، قال: قال النبيُّ -ﷺ-: «إذا قام الإمام في الركعتين: فإن ذَكَرَ قبل أن يستويَ قائمًا فَلْيَجلِسْ، وإذا استوى قائمًا فلا يجلسْ، ويسجد سجدتي السهو» . أخرجه أبو داود، وأخرج الترمذي نحو الثانية (١) .\n_________\n(١) رواه أبو داود رقم (١٠٣٦) و(١٠٣٧) في الصلاة، باب من نسي أن يتشهد وهو جالس، والترمذي رقم (٣٦٥) في الصلاة، باب ما جاء في الإمام ينهض في الركعتين ناسيًا، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٥٣) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل. وفي (٤/٢٥٣) قال: حدثنا حجاج، قال: سمعت سفيان. وفي (٤/٢٥٤) قال: حدثنا حجاج، قال: حدثني شعبة. وأبو داود (١٠٣٦) قال: حدثنا الحسن بن عمرو، عن عبد الله بن الوليد، عن سفيان. وابن ماجة (١٢٠٨) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان.\nثلاثتهم - إسرائيل، وسفيان وشعبة - عن جابر بن يزيد الجعفي، عن المغيرة بن شبيل الأحمسي، عن قيس ابن أبي حازم، فذكره.\n- وعن زياد بن علاقة قال: صلى بنا المغيرة بن شعبة، فلما صلى ركعتين قام ولم يجلس، فسبح به من خلفه، فأشار إليهم أن قوموا، فلما فرغ من صلاته سلم وسجد سجدتي السهو وسلم، وقال: هكذا صنع رسول الله - ﷺ -.\nأخرجه أحمد (٤/٢٤٧ و٢٥٣ و٢٥٤) . والدارمي (١٥٠٩) . وأبو داود (١٠٣٧) قال: حدثنا عبيد الله بن عمر الجشمي. والترمذي (٣٦٥) قال: حدثنا عبد الله بن عبد الرحمن.\nثلاثتهم - أحمد بن حنبل، وعبد الله بن عبد الرحمن الدارمي، وعبيد الله بن عمر - عن يزيد بن هارون، عن المسعودي، عن زياد بن علاقة. فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":532},{"text":"٣٧٥٩ - (ت د) عمران بن حصين «أن النبيَّ - ﷺ- صلى بهم فسها، فسجد سجدتين، ثم تشهَّد، ثم سلَّم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٥) في الصلاة، باب ما جاء في التشهد في سجدتي السهو، ورواه أيضًا أبو داود رقم (١٠٣٩) في الصلاة، باب سجدتي السهو فيهما تشهد وتسليم، وابن حبان في \" صحيحه \" رقم (٥٣٦) موارد، في الصلاة، باب سجود السهو، والحاكم في \" المستدرك \"، وقال الحافظ في \" الفتح \" ٣ / ٧٩: قال الترمذي: حسن غريب، وقال الحاكم: صحيح على شرط الشيخين، وقال ابن حبان: ما روى ابن سيرين عن خالد - يعني الحذاء - غير هذا الحديث اهـ. وهو من رواية \" الأكابر عن الأصاغر \"، وضعفه البيهقي وابن عبد البر وغيرهما، ووهموا رواية أشعث - يعني هذه - لمخالفته غيره من الحفاظ عن ابن سيرين، فإن المحفوظ عن ابن سيرين في حديث ⦗٥٣٤⦘ عمران ليس فيه ذكر التشهد، وروى السراج من طريق سلمة بن علقمة أيضًا في هذه القصة: قلت لابن سيرين: فالتشهد؟ قال: لم أسمع في التشهد شيئًا، وقد تقدم في باب تشبيك الأصابع من طريق ابن عون عن ابن سيرين قال: نبئت أن عمران بن حصين قال: ثم سلم، وكذا المحفوظ عن خالد الحذاء بهذا الإسناد في حديث عمران، ليس فيه ذكر التشهد كما أخرجه مسلم، فصارت زيادة أشعث شاذة، ولهذا قال ابن المنذر: لا أحسب التشهد في سجود السهو يثبت، لكن قد ورد في التشهد في سجود السهو، عن ابن مسعود عند أبي داود والنسائي، وعن المغيرة عند البيهقي، وفي إسنادهما ضعف، فقد يقال: إن الأحاديث الثلاثة في التشهد باجتماعها ترتقي إلى درجة الحسن، قال العلائي: وليس ذلك ببعيد، وقد صح ذلك عن ابن مسعود من قوله، أخرجه ابن أبي شيبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٣٩)، والترمذي (٣٩٥)، والنسائي (٣/٢٦) . وفي الكبرى (٥١٩ و١٠٦٨) . ثلاثتهم عن محمد بن يحيى بن عبد الله النيسابوري الذهلي. وابن خزيمة (١٠٦٢) قال: حدثنا محمد بن يحيى وأبو حاتم الرازي، وسعيد بن محمد بن ثواب البصري، والعباس بن يزيد البحراني.\nأربعتهم عن محمد بن عبد الله الأنصاري، عن أشعث، عن محمد بن سيرين، عن خالد الحذاء، عن أبي قلابة، عن أبي المهلب، فذكره.\n- أخرجه الحميدي (٩٨٣) قال: حدثنا سفيان، قال: حدثنا أيوب، عن محمد بن سيرين، قال: أخبرت عن عمران بن حصين، نحوه.\nوقال الترمذي: هذا حديث حسن غريب (صحيح) .","vol":"5","page":533},{"text":"٣٧٦٠ - (د) ابن مسعود - ﵁ -: أن رسولَ الله - ﷺ - قال: «إذا كنتَ في صلاة، فشككتَ في ثلاثَ أو أَربع، وأكثرُ ظَنِّكَ على أربع، تشهدَّتَ ثم سجدتَ سجدتين، وأنتَ جالس قبل أن تسّلم، ثم تشهدتَ أيضًا، ثم تُسلِّم» . أخرجه أبو داود (١)، وقال: وقد روي عنه ولم يرفعوه إلى النبيِّ - ﷺ-.\n_________\n(١) رواه أبو داود رقم (١٠٢٨) في الصلاة، باب من قال: يتم على أكبر ظنه، من حديث أبي عبيدة بن عبد الله بن مسعود عن أبيه عبد الله بن مسعود، وأبو عبيدة لم يسمع من أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤٢٨) (٤٠٧٥) . وأبو داود (١٠٢٨) قال: حدثنا النفيلي. والنسائي في الكبرى (٥١٨) قال: أخبرني عمرو بن هشام.\nثلاثتهم - أحمد، والنفيلي، وعمرو - قالوا: حدثنا محمد بن سلمة، عن خصيف، عن أبي عبيدة، فذكره.\n- أخرجه أحمد (١/٤٢٩) (٤٠٧٦) قال: حدثنا محمد بن فضيل، قال: حدثنا خصيف، قال: حدثنا أبو عبيدة بن عبد الله، عن عبد الله بن مسعود، فذكره. موقوفا.\n- قال أبو داود: رواه عبد الواحد عن خصيف، ولم يرفعه. ووافق عبد الواحد أيضا: سفيان وشريك وإسرائيل واختلفوا في الكلام في متن الحديث.","vol":"5","page":534},{"text":"٣٧٦١ - (م ط د ت س) أبو سعيد الخدري - ﵁ -: قال: قال رسولُ الله - ﷺ-: «إذا شكَّ أحدكم في صلاته، فلم يدرِ: كم صلى: ثلاثًا، أو أربعًا؟ فليطرح الشَّكَّ، وليبْنِ على ما استِيقن، ثم يسجد سجدتين قبل أن يُسَلِّمَ، فإن كان صلى خمسًا، شفَعْن له صلاته، وإن كان صلى إتْمامًا لأربع، كانتا ترْغيمًا للشيطان» . أخرجه مسلم وأخرجه الموطأ مرسلًا عن عطاء بن يسار، وهذا لفظه: أن رسولَ الله -ﷺ- قال: «إذا شكَّ أحدُكم في ⦗٥٣٥⦘ صلاته، فلم يَدْرِ كم صلى: ثلاثًا، أم أربعًا؟ فليُصَلِّ ركعة، ويسجد سجدتين وهو جالس قبل التسليم، فإن كانت الركعة التي صلَّى خامسة، شفعَها بهاتين السجدتين، وإن كانت رابعة، فالسجدتان ترغيم للشيطان» .\nوأخرجه أبو داود مسندًا، وهذا لفظه: أن النبيَّ - ﷺ- قال: «إذا شكَّ أحدُكم في صلاته فليُلِقِ الشَّكَّ، ولَيبْنِ على اليقين، فإذا اسْتَيْقَنَ التَّمام سجدَ سجدتين، فإن كانت صلاتُهُ تَامَّة، كانت الركعةُ نافلة (١) والسجدتان، وإن كانت ناقصة، كانت الركعة تمامًا لصلاته، وكانت السجدتان مُرغِمتي الشيطان» . وأخرجه أيضا مرسلًا عن عطاء ابن يسار بمثل الموطأ، وله في أخرى: أن النبيَّ - ﷺ- قال: «إذا شكَّ أحدُكم في صلاته، فإن اسْتَيْقَن أنْ قد صلَّى ثلاثًا، فلْيَقُم فليُتِمَّ ركعة بسجودها، ثم يجلس فيتشهد، فإذا فرغ فلم يبْقَ إلا أن يُسَلِّمَ، فليسجد سجدتين وهو جالس، ثم يسلم» . ثم ذكر معنى ذلك، وأخرجه النسائي مسندًا مثل رواية الموطأ، ولم يذكر فيها «قبل التسليم» . وله في أخرى قال: «إذا شك أحدُكم في صلاته فليُلْغِ الشَّكَّ، ولْيَبْنِ على اليقين، فإذا استيقنَ بالتمام، فليسجد سجدتين، وهو قاعد» .\nوفي رواية الترمذي عن عياض بن هلال قال: «قلت لأبي سعيد: أحدُنا يصلِّي، فلا يدري كيف صلى؟ فقال: قال رسولُ الله -ﷺ- إذا صلى أحدُكم فلم يَدْرِ: أزاد، أم نقص؟ فليسجد سجدتين وهو قاعد» وأخرج أبو داود هذه الرواية، وزاد فيها: «فإذا أتاه ⦗٥٣٦⦘ الشيطان، فقال له: إنك أحدثتَ، فليقل له: كذبتَ، إلا ما وجد ريحًا بأنفه أو صوتًا بأُذنه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَرْغيمًا): أرْغَم الله أنفه: أي أهانه وأذله، من الرَّغام: وهو التراب، أي ألصق أنفه بالتراب\n(يشفعن له): الشفع: الزوج، ويشفعن له: أي يجعلن صلاته شفعًا.\n_________\n(١) في المطبوع: كانت الركعة باطلة، وهو تحريف.\n(٢) رواه مسلم رقم (٥٧١) في المساجد، باب السهو في الصلاة والسجود له، والموطأ ١ / ٩٥ في الصلاة، باب إتمام المصلي ما ذكر إذا شك في صلاته، وأبو داود رقم (١٠٢٤) و(١٠٢٦) و(١٠٢٧) و(١٠٢٩) في الصلاة، باب إذا صلى خمسًا، والترمذي رقم (٣٩٦) في الصلاة، باب ما جاء في الرجل يصلي فيشك في الزيادة والنقصان، والنسائي ٣ / ٢٧ في السهو، باب إتمام المصلي على ما ذكر إذا شك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «إذا صلى أحدكم فلا يدري كم صلى فليسجد سجدتين وهو جالس، وإذا جاء أحدكم الشيطان فقال: إنك قد أحدثت. فليقل: كذبت. إلا ما وجد ريحه بأنفه، أو سمع صوته بأذنه» .\n١- أخرجه أحمد (٣/١٢) قال: حدثنا إسماعيل. وفي (٣/٣٧ و٥٣) قال: حدثنا يحيى بن سعيد. وفي (٣/٥١) قال: حدثنا يزيد بن هارون. وأبو داود (١٠٢٩) قال: حدثنا محمد بن العلاء، قال: حدثنا إسماعيل بن إبراهيم. وابن ماجة (١٢٠٤) قال: حدثنا عمرو بن رافع، قال: حدثنا إسماعيل بن علية. والترمذي (٣٩٦) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم. والنسائي في الكبرى (٥٠٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد (يعني ابن الحارث) وابن خزيمة (٢٩) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا معاذ بن هشام خمستهم - إسماعيل، ويحيى، ويزيد، وخالد، ومعاذ - عن هشام الدستوائي.\n٢- وأخرجه أحمد (٣/٧٣ و٥٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\n٣- وأخرجه أحمد ٣٠/٥٠) والنسائي في الكبرى (٥٠١) قال: أخبرني إبراهيم بن يعقوب. كلاهما - أحمد، وإبراهيم - قالا: حدثنا الحسن بن موسى، قال: حدثنا شيبان.\n٤- وأخرجه أحمد ٣٠/٥٣) قال: حدثنا سويد بن عمرو. وفي (٣/٥٣) أيضا قال: حدثنا يونس. وأبو داود (١٠٢٩) قال: حدثنا موسى بن إسماعيل. ثلاثتهم - سويد، ويونس، وموسى - قالوا: حدثنا أبان.\n٥- وأخرجه أحمد (٣/٥٤) وابن خزيمة (٢٩) قال: حدثنا سلم بن جنادة القرشي. كلاهما - أحمد، وسلم - قالا: حدثنا وكيع، قال: حدثنا علي بن المبارك.\n٦- وأخرجه النسائي في الكبرى (٥٠٢) قال: أخبرني شعيب بن شعيب بن إسحاق، قالك حدثنا عبد الوهاب، قال: حدثنا شعيب. وفي (٥٠٣) قال: أخبرني عمرو بن عثمان، عن بقية. كلاهما - شعيب، وبقية - عن الأوزاعي.\n٧- وأخرجه النسائي في الكبرى (٥٠٤) قال: أخبرنا إسحاق بن منصور، قال: أخبرنا عمر بن يونس، قال: حدثنا عكرمة بن عمار.\nسبعتهم - هشام، ومعمر، وشيبان، وأبان، وعلي بن المبارك، والأوزاعي، وعكرمة - عن يحيى بن أبي كثير، عن عياض بن هلال، فذكره.\n- في رواية أبان، وعكرمة بن عمار، وأحمد بن حنبل (٣/٣٧) من رواية معمر، اسمه (هلال بن عياض) .\n- وفي رواية الأوزاعي سماه عياض بن أبي زهير.\nوبلفظ: «إذا شك أحدكم في صلاته، فلم يدر كم صلى، ثلاثا أم أربعا، فليطرح الشك، وليبن على ما استيقن، ثم يسجد سجدتين قبل أن يسلم، فإذا كان صلى خمسا، شفعن له صلاته، وإن كان صلى إتماما لأربع، كانتا ترغيما للشيطان» .\nأخرجه أحمد (٣/٧٢) قال: حدثنا يونس بن محمد، قال: حدثنا فليح. وفي (٣/٨٣) قال: حدثنا موسى ابن داود، قال: حدثنا سليمان بن بلال. وفي (٣/٨٤) قال: حدثنا يزيد، وأبو النضر، قالا: أخبرنا عبد العزيز بن عبد الله بن أبي سلمة. وفي (٣/٨٧) قال: حدثنا علي بن عياش، قال: حدثنا محمد بن مطرف. والدارمي (١٥٠٣) قال: أخبرنا أحمد بن عبد الله، قال: حدثنا عبد العزيز - وهو ابن سلمة الماجشون -. ومسلم (٢/٨٤) قال: حدثني محمد بن أحمد بن أبي خلف، قال: حدثنا موسى بن داود، قال: حدثنا سليمان بن بلال. (ح) وحدثني أحمد بن عبد الرحمن بن وهب، قال: حدثني عمي عبد الله، قال: حدثني داود بن قيس.. وأبو داود (١٠٢٤)، وابن ماجة (١٢١٠) قالا - أبو داود، وابن ماجة -: حدثنا محمد بن العلاء أبو كريب، قال: حدثنا أبو خالد الأحمر، عن ابن عجلان، والنسائي (٣/٢٧)، وفي الكبرى (١٠٧١) قال: أخبرنا محمد بن رافع، قال: حدثنا حجين بن المثنى، قال: حدثنا عبد العزيز - وهو ابن أبي سلمة - وفي الكبرى (٤٩٩) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا يحيى بن محمد - هو ابن قيس أبو زكير - وابن خزيمة (١٠٢٣) قال: حدثنا محمد بن العلاء بن كريب، وعبد الله بن سعيد الأشج، قالا: حدثنا أبو خالد، عن ابن عجلان. وفي (١٠٢٤) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى بن محمد بن قيس المدني. (ح) وحدثنا الربيع بن سليمان، قال: حدثنا شعيب (يعني ابن الليث)، قال: حدثنا الليث، عن محمد بن عجلان. (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا يزيد بن هارون، قال: أخبرنا الماجشون عبد العزيز بن عبد الله بن أبي سلمة. (ح) وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني هشام - وهو ابن سعد -.\nثمانيتهم - فليح، وسليمان بن بلال، وعبد العزيز، وابن مطرف، وداود بن قيس، وابن عجلان، ويحيى بن محمد، وهشام - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nوبلفظ: «إذا أوهم الرجل في صلاته فلم يدر أزاد أم نقص فليسجد سجدتين وهو جالس» .\nأخرجه أحمد (٣/٤٢) وعبد بن حميد (٨٧٢) كلاهما عن محمد بن الفضل (عارم)، قال: حدثنا سعيد بن زيد، قال: حدثنا علي بن الحكم، قال: حدثنا أبو نضرة، فذكره.","vol":"5","page":534},{"text":"٣٧٦٢ - (ت) عبد الرحمن بن عوف - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «إذا سَها أحدُكم في صلاته، فلم يَدْرِ: واحدةً صلى، أَو ثنْتين؟ فلْيَبْنِ على واحدة، فإن لم يَدْرِ: ثنتين صلَّى، أو ثلاثًا؟ فليَبْنِ على ثنتين، فإن لم يدر: ثلاثًا صلى، أو أربعًا؟ فليَبْنِ على ثلاث، وليسجد سجدتين قبل أن يُسَلِّم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٨) في الصلاة، باب ما جاء في الرجل يصلي فيشك في الزيادة والنقصان، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٩٠) (١٦٥٦) قال: حدثنا إبراهيم بن سعد، قال: حدثني محمد بن إسحاق، عن مكحول، عن كريب. وفي (١/١٩٥) (١٦٨٩) قال أبو عبد الرحمن عبد الله بن أحمد: وجدت هذا الحديث في كتاب أبي بخط يده، حدثنا محمد بن يزيد، عن إسماعيل بن مسلم، عن الزهري، عن عبيد الله بن عبد الله. وابن ماجة (١٢٠٩) قال: حدثنا أبو يوسف الرقي محمد بن أحمد الصيدلاني، قال: حدثنا محمد بن سلمة، عن محمد بن إسحاق، عن مكحول، عن كريب. والترمذي (٣٩٨) قال: حدثنا محمد بن بشار، قال: أخبرنا محمد بن خالد بن عثمة، قال: أخبرنا إبراهيم بن سعد، قال: حدثني محمد بن إسحاق، عن مكحول، عن كريب.\nكلاهما - كريب، وعبيد الله بن عبد الله - عن ابن عباس، فذكره.\n- أخرجه أحمد (١/١٩٣) (١٦٧٧) قال: حدثنا إسماعيل، قال: حدثنا محمد بن إسحاق، قال: حدثني مكحول، أن رسول الله - ﷺ - قال: «إذا صلى أحدكم فشك ... الحديث» مرسل.\nقال محمد بن إسحاق: وقال لي حسين بن عبد الله: هل أسنده لك؟ فقلت: لا. فقال: لكنه حدثني أن كريبا مولى ابن عباس، حدثه عن ابن عباس، قال: «جلست إلى عمر بن الخطاب، فقال: يابن عباس، إذا اشتبه على الرجل في صلاته، فلم يدر أزاد أم نقص؟ قلت: والله يا أمير المؤمنين ما أدري ما سمعت في ذلك شيئا، فقال عمر: والله ما أدري، قال: فبينا نحن على ذلك إذ جاء عبد الرحمن بن عوف، فقال: ما هذا الذي تذاكران؟ فقال له عمر: ذكرنا الرجل يشك في صلاته كيف يصنع. فقال: سمعت رسول الله - ﷺ - ...» يقول هذا الحديث.\n- لفظ رواية عبيد الله بن عبد الله، «عن ابن عباس: أنه كان يذاكر عمر شأن الصلاة، فانتهى إليهم عبد الرحمن بن عوف، فقال: ألا أحدثكم بحديث سمعته من رسول الله - ﷺ -؟ قالوا: بلى، قال: فأشهد أني سمعت رسول الله - ﷺ - يقول: «من صلى صلاة يشك في النقصان، فليصل حتى يشك في الزيادة» .\nوقال الترمذي: هذا حديث حسن (غريب) صحيح.","vol":"5","page":536},{"text":"٣٧٦٣ - (ت) محمد بن إبراهيم (١) «أن أبا هريرةَ و[عبد الله بن] السائب القارئَ (٢) كانا يسجدان سجدتي السهو قبل التسليم» أخرجه الترمذي (٣) .\n_________\n(١) هو محمد بن إبراهيم بن الحارث القرشي التيمي أبو عبد الله المدني.\n(٢) في الأصل: السائب، وهو السائب بن أبي السائب المخزومي، ولكن المشهور بالقارئ المكي ابنه عبد الله.\n(٣) رقم (٣٩١) في الصلاة، باب ما جاء في سجدتي السهو قبل التسليم، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي تحت الحديث (٣٩١) قائلا: حدثنا محمد بن بشاو قال: حدثنا عبد الأعلى وأبو داود قالا: حدثنا هشام، عن يحيى بن أبي كثير، عن محمد بن إبراهيم، فذكره.","vol":"5","page":536},{"text":"<span data-type=\"title\" id=toc-727>[القسم] الثاني: في السجود بعد التسليم</span>\n٣٧٦٤ - (خ م ط د ت س) أبو هريرة - ﵁ -: «أن رسولَ الله - ﷺ- انصرف من اثنتين، فقال له ذو اليدين: أقُصرَت الصلاةُ، أو نَسيِت يا رسول الله؟ فقال رسولُ الله - ﷺ-: أصدَقَ ذو اليدين؟ فقال الناسُ: نعم، فقام رسولُ الله - ﷺ-، فصلَّى اثنتين أُخرَيَيْن، ثم سلَّم، ثم كبَّر، ثم سجد مثل سجوده أو أطولَ، ثم رفع» . وفي رواية سلمة بن علقمة «قلت لمحمد - يعني ابن سيرين -: في سجدتي السهو تشهُّد؟ قال: ليس في حديث أبي هريرة» .\nوفي رواية قال: «صلى رسولُ الله - ﷺ- إحدَى صلاتي العَشِيِّ - قال محمد: وأكثر ظني: العصر - ركعتين، ثم سلَّم، ثم قام إلى خشبة في مقدَّم المسجد، فوضع يده عليها، وفيهم أبو بكر وعمرُ، فهاباه أن يُكلِّماه، وخرج سَرعَانُ الناسِ فقالوا: أقُصِرَت الصلاة؟ ورجلٌ (١) يدعوه النبي - ﷺ- ذو اليدين (٢) فقال: يا نبيَّ الله، أنسيتَ، أم قُصِرَتْ؟ فقال: لم أنسَ ولم تَقْصُرْ، قال: بلى، قد نسيتَ، قال: صدق ذو اليدين، فقام فصلَّى ركعتين، ثم سلَّم، ثم كبَّر فسجد مثلَ سجودِه أو أطولَ، ثم رفع رأسه وكبَّر» . وفي أخرى نحوه، وفيه: «ثم أتى جِذعًا في قبلة المسجد فاسْتَنَدَ إليه مغضبًا» . وفيه: «فقام ذو اليدين، فقال: يا رسولَ الله، أقُصِرَت الصلاةُ، أم نَسيتَ؟ فنظر النبيُّ - ﷺ- يمينًا وشمالًا، فقال: ما يقول ذو اليدين؟ فقالوا: صدق، لم تُصَلِّ ⦗٥٣٨⦘ إلا ركعتين، فصلَّى ركعتين ثم سلَّم، ثم كبَّر، ثم سجد، ثم كبَّر فرفع، ثم كبَّر وسجد، ثم كبَّر ورفع - قال: وأُخبِرتُ عن عمران بن حصين أنه قال: وسلَّم» . أخرجه البخاري ومسلم، وفي أخرى للبخاري قال: «صلَّى رسولُ الله - ﷺ- الظهْرَ ركعتين، فقيل: صَلَّيتَ ركعتين، فصلَّى ركعتين ثم سلَّم، ثم سجد سجدتين» .\nوفي أخرى له: «صلى بنا النبيُّ - ﷺ- الظهر أو العصر ركعتين فسلَّم، فقال له ذو اليدين: الصلاةَ يا رسولَ الله، أنقَصَتْ؟ فقال النبيُّ - ﷺ- لأصحابه: أحقٌّ ما يقول: قالوا: نعم، فصلَّى ركعتين أُخرَيينِ، ثم سجد سجدتين، قال سعد: -[هو ابن إبرهيم بن عبد الرحمن بن عوف]- ورأيتُ عُرْوةَ بن الزُّبيرِ صلَّى من المغرب ركعتين فسلم، وتكلَّم، ثم صلَّى ما بقي، وسجد سجدتين، وقال: هكذا فعل النبيُّ - ﷺ-» .\nولمسلم قال راويه: سمعتُ أبا هريرةَ يقول: «صلى لنا النبيُّ -ﷺ- صلاةَ العَصْرِ، فسلم في ركعتين، فقام ذو اليدين فقال: أقُصِرَتِ الصلاةُ يا رسولَ الله، أم نسِيتَ؟ فقال: رسولُ الله - ﷺ -: كُلُّ ذلك لم يكن، فقام ذو اليدين فقال: قد كان بعضُ ذلك يا رسولَ الله، فأقبل رسولُ الله - ﷺ- على النَّاسِ، فقال أصدَقَ ذو اليدين؟ فقالوا: نعم يا رسولَ الله، فأتم النبيُّ - ﷺ- ما بقي من الصلاة، ثم سجد سجدتين هو جالس بعد التسليم» وله في أخرى «أن رسولَ الله - ﷺ- صلَّى ركعتين من صلاةِ الظهر، ثم سلَّم، فأتاه رجُل من بني سُلَيم، فقال: يا رسولَ الله، أقُصِرَتِ الصلاةُ، ⦗٥٣٩⦘ أم نَسِيتَ؟ ...» وساق الحديث. وأخرج الموطأ الرواية الأولى من المتفق [عليه]، والأولى من أفراد مسلم.\nوأخرجه أبو داود قال: صلَّى بنا رسولُ الله - ﷺ- إحدى صلاتي العَشِيِّ: الظهر، أو العصر، قال: فصلَّى بنا ركعتين ثم سلَّم، ثم قام إلى خشبة في مقدَّم المسجد، فوضع يديه عليها، إحداهما على الأخرى، يُعْرَف في وجهه الغضبُ، ثم خرج سَرعانُ الناس، وهم يقولون: قُصِرتِ الصلاةُ، قُصِرتِ الصلاةُ، وفي الناس أبو بكرِ وعُمرُ، فهاباه أن يكلِّماه، وقام رجل كان رسولُ الله - ﷺ- يسَمِّيه ذا اليدين، فقال: يا رسولَ الله، أنسيتَ، أم قُصِرتِ الصلاةُ؟ فقال: لم أنسَ، ولم تُقْصَرْ الصلاة، قال: بل نسيتَ يا رسولَ الله، فأقبل رسولُ الله -ﷺ- على القومِ فقال: أصدق ذو اليدين؟ فأوْمَؤُوا: أي نعم، فرجع رسولُ الله - ﷺ- إلى مقامه، فصلَّى الركعتين الباقيتين، ثم سلَّم، ثم كبَّر وسجد مثل سجوده أو أطولَ، ثم رفع وكبَّرَ، ثم كبَّر وسجد مِثْلَ سجوده أو أطولَ، ثم رفع وكبّرَ، قال: فقيل لمحمد: «سلَّمَ في السهو؟ فقال: لم أحفظه من أبي هريرة، ولكن نُبِّئتُ أن عمران بنَ حصين قال: ثم سلَّم» .\nوله في أخرى بهذا، قال أبو داود: وحديث حمَّاد أتمُّ: «قال: صلَّى رسولُ الله - ﷺ-....» ولم يقل: «فأوْمَؤُوا» . قال: فقال الناس: نعم، وقال: «ثم رفع» ولم يقل: «وكبَّرَ [ثم كبَّر] وسجد مثل سجوده أو أطولَ، ثم رفع» وتم حديثه - ولم يذكر ما بعده. قال أبو داود: وكلُّ ⦗٥٤٠⦘ مَنْ روى هذا الحديثَ لم يقل: «فكبَّر» ولم يذكر «فأوْمَؤُوا» . إلا حماد بن زيد، وله في أخرى بمعنى الأول من رواياته، إلى قوله: «نُبِّئْتُ أن عِمْران بنَ حصين، قال: ثم سلَّم، قال: قلت: فالتشهد؟ قال: لم أسمع في التشهد، وأحبُّ إليَّ أنْ يَتَشَهَّدَ» . ولم يَذْكُرْ «كان يسميه ذا اليدين» ولا ذكر «فأوْمَؤُوا» ولا ذكر «الغضب» وله في أخرى بهذا الحديث قال: «ولم يسجد سجدتي السهو حتى يَقَّنَه الله ذلك» وله في أخرى ذكر «أنه سجد سجدتي السهو، وفي أخرى قال: ثم سجد سجدتي السهو بعد السلام» .\nكل هذه روايات أبي داود. وهذا لفظه.\nوأخرج الترمذي الرواية الأولى من متفق البخاري ومسلم، وله في أخرى مختصرًا «أن النبيَّ -ﷺ- سجدهما بعد السلام» وأخرج النسائي الأولى ونحو الثانية، وأخرج رواية البخاري الثانية، ورواية مسلم الأولى، وأخرج رواية أبي داود الأولى، وله في أخرى «أن رسولَ الله - ﷺ- سجد يوم ذي اليدين سجدتين بعد السلام» . وفي أخرى «أنَّ رسولَ الله - ﷺ- سجد في وَهَمِهِ بعد التسليم» وفي أخرى: «أن رسول الله - ﷺ- سلَّم ثم سجد سجدتي السهو وهو جالس، ثم سلَّم» . وفي أخرى «أنَّ رسولَ الله -ﷺ- لم يسجدْ يومئذٍ قبل السلام ولا بعده» (٣) . ⦗٥٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صلاتي العشي): العشي: ما بعد الزوال إلى الليل، وإحدى صلاتيه: الظهر أو العصر.\n(سَرَعَان الناس): أوائلهم والمتقدِّمون منهم.\n_________\n(١) التقدير: وهناك رجل.\n(٢) وفي بعض النسخ: ذا اليدين.\n(٣) رواه البخاري ٣ / ٧٧ و٧٨ في السهو، باب إذا سلم في ركعتين أو ثلاث سجد سجدتين، وباب من لم يتشهد في سجدتي السهو، وباب من يكبر في سجدتي السهو، وفي المساجد، باب تشبيك الأصابع في المسجد وغيره، وفي الجماعة، باب هل يأخذ الإمام إذا شك بقول الناس، ⦗٥٤١⦘ وفي الأدب، باب ما يجوز من ذكر الناس، وفي خبر الواحد، باب ما جاء في إجازة خبر الواحد الصدوق، ومسلم رقم (٥٧٣) في المساجد، باب السهو في الصلاة والسجود له، والموطأ ١ / ٩٣ و٩٤ في الصلاة، باب ما يفعل من سلم من ركعتين ساهيًا، وأبو داود رقم (١٠٠٨) و(١٠٠٩) و(١٠١٠) و(١٠١١) و(١٠١٢) في الصلاة، باب السهو في السجدتين، والترمذي رقم (٣٩٤) و(٣٩٩) في الصلاة، باب ما جاء في سجدتي السهو بعد السلام والكلام، وباب ما جاء في الرجل يسلم في الركعتين من الظهر والعصر، والنسائي ٣ / ٣٠ - ٣٦ في السهو، باب ما يفعل من سلم من ركعتين ناسيًا وتكلم، وباب ذكر الاختلاف على أبي هريرة في السجدتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «صلى بنا رسول الله - ﷺ - إحدى صلاتي العشي إما الظهر وإما العصر، فسلم في ركعتين، ثم أتى جذعا في قبلة المسجد، فاستند إليها مغضبا، وفي القوم أبو بكر وعمر فهابا أن يتكلما، وخرج سرعان الناس. فقالوا: قصرت الصلاة، فقام ذو اليدين فقال: يا رسول الله أقصرت الصلاة أم نسيت؟ فنظر النبي - ﷺ - يمينا وشمالا، فقال: ما يقول ذو اليدين؟ قالوا: صدق لم تصل إلا ركعتين. فصلى ركعتين، وسلم، ثم كبر ثم سجد، ثم كبر فرفع ثم كبر وسجد ثم كبر ورفع» .\n١- أخرجه مالك في الموطأ (٧٩) . والحميدي (٩٨٣) قال: حدثنا سفيان. وأحمد (٢/٢٤٧) قال: حدثنا سفيان. وفي (٢/٢٨٤) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (١/١٨٣) قال: حدثنا عبد الله بن مسلمة، عن مالك بن أنس. وفي (٢/٨٦) قال: وحدثنا عبد الله بن يوسف. قال: أخبرنا مالك ابن أنس. وفي (٩/١٠٨) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٢/٨٦) قال: حدثني عمرو بن الناقد وزهير بن حرب، جميعا عن ابن عيينة. قال عمرو: حدثنا سفيان بن عيينة. (ح) قال: وحدثنا أبو الربيع الزهراني. قال: حدثنا حماد. وأبو داود (١٠٠٨) قال: حدثنا محمد بن عبيد. قال: حدثنا حماد بن زيد. وفي (١٠٠٩) قال: حدثنا عبد الله بن مسلمة، عن مالك. والترمذي (٣٩٩) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. والنسائي (٣/٢٢) وفي الكبرى (٤٨٧ و١٠٥٧) قال: أخبرنا محمد بن سلمة. قال: حدثنا ابن القاسم، عن مالك. وابن خزيمة (٨٦٠) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الوهاب، يعني ابن عبد المجيد الثقفي. وفي (١٠٣٥) قال: حدثنا سعيد بن عبد الرحمن. قال: حدثنا سفيان. خمستهم - مالك بن أنس، وسفيان بن عيينة، ومعمر، وحماد بن زيد، وعبد الوهاب الثقفي - عن أيوب السختياني.\n٢- وأخرجه أحمد (٢/٢٣٤) قال: حدثنا محمد بن أبي عدي. والدارمي (١٥٠٤) قال: أخبرنا يزيد بن هارون. والبخاري (١/١٢٩) قال: حدثنا إسحاق. قال: حدثنا ابن شميل. وابن ماجة (١٢١٤) قال: حدثنا علي بن محمد. قال: حدثنا أبو أسامة. والنسائي (٣/٢٠)، وفي الكبرى (٤٨٨ و١٠٥٦) قال: أخبرنا حميد بن مسعدة. قال: حدثنا يزيد. وهو ابن زريع. وابن خزيمة (١٠٣٥) قال: حدثنا محمد بن عبد الأعلى الصنعاني. قال: حدثنا بشر، يعني ابن المفضل. (ح) وحدثنا بندار. قال: حدثنا معاذ بن معاذ. ح وحدثنا بندار. قال: حدثنا حسين، يعني ابن الحسن. (ح) وحدثنا بندار. قال: حدثنا ابن أبي عدي. ثمانيتهم - محمد بن أبي عدي. ويزيد بن هارون والنضر بن شميل، وأبو أسامة، ويزيد بن زريع، وبشر بن المفضل، ومعاذ ابن معاذ، وحسين بن الحسن - عن عبد الله بن عون.\n٣- وأخرجه البخاري (٢/٨٦) و(٨/٢٠) قال: حدثنا حفص بن عمر. قال: حدثنا يزيد بن إبراهيم.\n٤- وأخرجه أبو داود (١٠١٠) قال: حدثنا مسدد. وابن خزيمة (١٠٣٥) قال: حدثنا يعقوب الدورقي. كلاهما - مسدد، ويعقوب - عن بشر بن المفضل، عن سلمة بن علقمة.\n٥- وأخرجه أبو داود (١٠١١) قال: حدثنا علي بن نصر. قال: حدثنا سليمان بن حرب. قال: حدثنا حماد ابن زيد، عن أيوب وهشام ويحيى بن عتيق وابن عون.\n٦- وأخرجه الترمذي (٣٩٤) قالك حدثنا أحمد بن منيع. قال: حدثنا هشيم، عن هشام بن حسان.\n٧- وأخرجه النسائي (٣/٢٦)، وفي الكبرى (٤٨٦ و١٠٦٦) قال: أخبرنا عمرو بن سواد بن الأسود. وابن خزيمة (١٠٣٦) قال: حدثنا عيسى بن إبراهيم الغافقي. كلاهما - عمرو بن سواد، وعيسى بن إبراهيم - عن ابن وهب. قال: حدثني عمرو بن الحارث. قال: حدثني قتادة بن دعامة.\n٨- وأخرجه النسائي (٣/٢٦)، وفي الكبرى (١٠٦٧) قال: أخبرنا عمرو بن عثمان بن سعيد بن كثير بن دينار. قال: حدثنا بقية. قال: حدثنا شعبة. قال: حدثني ابن عون وخالد الحذاء.\n٩- وأخرجه أحمد (٢/٣٧) قال: حدثنا حماد بن أسامة. قال: حدثنا هشام وابن عون.\nثمانيتهم - أيوب السختياني، وابن عون، ويزيد بن إبراهيم، وسلمة بن علقمة، وهشام، ويحيى بن عتيق، وقتادة، وخالد الحذاء - عن محمد بن سيرين، فذكره.\n- أخرجه البخاري (٢/٨٦) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد، عن سلمة بن علقمة. قال: قلت لمحمد: في سجدتي السهو تشهد؟ قال: ليس في حديث أبي هريرة.\n- الروايات مطولة ومختصرة.\nوبلفظ: «صلى رسول الله - ﷺ - صلاة العصر، فسلم في ركعتين، فقام ذو اليدين، فقال: أقصرت الصلاة يا رسول الله أم نسيت؟ فقال رسول الله - ﷺ -: كل ذلك لم يكن. فقال: قد كان بعض ذلك يا رسول الله. فأقبل رسول الله - ﷺ -، على الناس، فقال: أصدق ذو اليدين؟ فقالوا: نعم. فقام رسول الله - ﷺ - فأتم ما بقي من الصلاة، ثم سجد سجدتين بعد التسليم، وهو جالس» .\nأخرجه مالك في الموطأ (٧٩) وأحمد (٢/٤٤٧) قال: حدثنا وكيع. وفي (٢/٤٥٩) قال: قرأت على عبد الرحمن. (ح) وحدثنا إسحاق. وفي (٢/٥٣٢) قال: حدثنا حماد، يعني ابن خالد. ومسلم (٢/٨٧) قال: حدثنا قتيبة بن سعيد. والنسائي (٣/٢٢) وفي الكبرى (٤٨٩ و١٠٥٨) قال: أخبرنا قتيبة. وابن خزيمة (١٠٣٧) قال: أخبرنا يونس بن عبد الأعلى الصدفي قال: أخبرنا ابن وهب.\nستتهم - وكيع، وعبد الرحمن، وإسحاق، وحماد بن خالد، وقتيبة بن سعيد، وابن وهب - عن مالك، عن داود بن الحصين، عن أبي سفيان، مولى ابن أبي أحمد، فذكره.\n- رواية وكيع مختصرة على: «أن رسول الله - ﷺ - صلى بهم فسها، فلما سلم سجد سجدتين ثم سلم» .\n- ورواية حماد بن خالد مختصرة على: «سجد رسول الله - ﷺ - سجدتي السهو بعد السلام» .\nوبلفظ: «بينما أنا أصلي مع رسول الله - ﷺ - صلاة الظهر، فسلم رسول الله - ﷺ - من ركعتين، فقام رجل من بني سليم. فقال: يا رسول الله أقصرت الصلاة أم نسيت؟ فقال رسول الله - ﷺ -: لم تقصر ولم أنس. فقال: يا رسول الله، إنما صليت ركعتين. فقال: رسول الله - ﷺ -: أحق ما يقول ذو اليدين؟ قالوا: نعم. فصلى بهم ركعتين» .\nورواية سعد بن إبراهيم: «صلى النبي - ﷺ - الظهر ركعتين. فقيل: صليت ركعتين، فصلى ركعتين، ثم سلم، ثم سجد سجدتين» .\nأخرجه الحميدي (٩٨٤) قال: حدثنا سفيان. قال: حدثنا ابن أبي لبيد. وأحمد (٢/٣٨٦) قال: حدثنا بهز. قال: حدثنا شعبة، عن سعد بن إبراهيم وفي (٢/٤٢٣) قال: حدثنا حسن بن موسى. قال: حدثنا شيبان بن عبد الرحمن. قال: حدثنا يحيى بن أبي كثير. وفي (٢/٤٦٨) قال: حدثنا محمد بن جعفر وبهز، المعنى. قالا: حدثنا شعبة، عن سعد بن إبراهيم. والبخاري (١/١٨٣) قال: حدثنا أبو الوليد. قال: حدثنا شعبة، عن سعد بن إبراهيم. وفي (٢/٨٥) قال: حدثنا آدم. قال: حدثنا شعبة. عن سعد بن إبراهيم. ومسلم (٢/٨٧) قال: حدثنا حجاج بن الشاعر. قال: حدثنا هارون بن إسماعيل الخزاز. قال: حدثنا علي، وهو ابن المبارك. قال: حدثنا يحيى. (ح) وحدثني إسحاق بن منصور. قال: أخبرنا عبيد الله بن موسى، عن شيبان، عن يحيى. وأبو داود (١٠١٤) قال: حدثنا ابن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة، عن سعد. والنسائي (٣/٢٣) وفي الكبرى (٤٧٥ و١٠٥٩) قال: أخبرنا سليمان بن عبيد الله. قال: حدثنا بهز ابن أسد. قال: حدثنا شعبة، عن سعد بن إبراهيم. وفي (٣/٢٣) وفي الكبرى (٤٧٦ و١٠٦٠) قال: أخبرنا عيسى بن حماد. قال: حدثنا الليث، عن يزيد بن أبي حبيب، عن عمران بن أبي أنس. وفي الكبرى (٤٧٧) قال: أخبرني إبراهيم بن يعقوب. قال: حدثنا الحسن بن موسى. قال: حدثنا شيبان. قال: حدثنا يحيى بن أبي كثير. وفي (٤٧٨) قال: أخبرنا أحمد بن سعيد. قال: حدثنا حبان بن هلال. قال: حدثنا أبان ابن يزيد العطار. قال: حدثني يحيى بن أبي كثير. وابن خزيمة (١٠٣٥) قال: حدثنا عبد الجبار. قال: حدثنا سفيان، عن ابن أبي لبيد. وفي (١٠٣٨) قال: حدثنا محمد بن يحيى. قال: حدثنا مسلم بن إبراهيم. قال: حدثنا أبان بن يزيد العطار، عن يحيى بن أبي كثير.\nأربعتهم - ابن أبي لبيد، وسعد بن إبراهيم، ويحيى بن أبي كثير، وعمران بن أبي أنس - عن أبي سلمة، فذكره.\n- قال أبو عبد الرحمن النسائي: لا أعلم أحدا ذكر عن أبي سلمة في هذا الحديث «ثم سجد سجدتين» غير سعد.\n- أثبتنا رواية النسائي في الكبرى (٤٧٧)، ورواية سعد بن إبراهيم عند البخاري (١/١٨٣) .\nوبلفظ: «صلى رسول الله - ﷺ -، صلاة الظهر أو العصر، فسلم في ركعتين من إحداهما، فقال له ذو الشمالين بن عبد الله بن عمرو بن نضلة الخزاعي، وهو حليف بني زهرة: أقصرت الصلاة أم نسيت يا رسول الله؟ قال رسول الله - ﷺ -: لم أنس ولم تقصر. فقال ذو الشمالين: قد كان بعض ذلك يا رسول الله. فأقبل رسول الله - ﷺ -، على الناس. فقال: أصدق ذو اليدين؟ قالوا: نعم يا رسول الله، فقام رسول الله - ﷺ - فأتم الصلاة» .\nولم يحدثني أحد منهم أن رسول الله - ﷺ - سجد سجدتين وهو جالس في تلك الصلاة، وذلك، فيما نرى والله أعلم، من أجل أن الناس يقنوا رسول الله - ﷺ - حتى استيقن.\nأخرجه الدارمي (١٥٠٥) قال: أخبرنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني يونس. وأبو داود (١٠١٣) قال: حدثنا حجاج بن أبي يعقوب. قال: حدثنا يعقوب، يعني ابن إبراهيم. قال: حدثنا أبي، عن صالح. والنسائي (٣/٢٤) وفي الكبرى (٤٨١ و١٠٦٣) قال: أخبرنا أبو داود. قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح. وابن خزيمة (١٠٤٢) قال: حدثنا محمد بن يحيى. قال: حدثنا أبو صالح. قال: حدثني الليث. قال: حدثني يونس. وفي (١٠٤٣) قال: حدثنا محمد بن يحيى. قال: حدثنا أبو سعيد الجعفي. قال: حدثني ابن وهب. قال: أخبرني يونس. وفي (١٠٥١) قال: حدثنا محمد. قال: وحدثنا يعقوب بن إبراهيم بن سعد. قال: حدثني أبي، عن صالح.\nكلاهما - يونس، وصالح - عن ابن شهاب قال: أخبرني ابن المسيب وأبو سلمة بن عبد الرحمن وأبو بكر بن عبد الرحمن وعبيد الله بن عبد الله، فذكروه.\n- رواية صالح: عن ابن شهاب، أن أبا بكر بن سليمان بن أبي حثمة أخبره، أنه بلغه؛ أن رسول الله - ﷺ - بهذا الخبر، قال: ابن شهاب: وأخبرني بهذا الخبر، سعيد بن المسيب، عن أبي هريرة. قال: - ابن شهاب-: وأخبرني أبو سلمة وابن عبد الرحمن، وأبو بكر بن عبد الرحمن، وعبيد الله بن عبد الله.\n- وأخرجه أحمد (٢/٢٧١) والنسائي (٣/٢٤) وفي الكبرى (٤٨٠ و١٠٦٢) قال: أخبرنا محمد بن رافع. وابن خزيمة (١٠٤٦) قال: حدثنا محمد.\nثلاثتهم - أحمد بن حنبل، ومحمد بن رافع، ومحمد بن يحيى - قالوا: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن أبي سلمة بن عبد الرحمن وأبي بكر بن سليمان بن أبي حثمة، عن أبي هريرة. ليس فيه - سعيد ولا عبيد الله، ولا أبو بكر بن عبد الرحمن -.\n- وأخرجه أبو داود (١٠١٢) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا محمد بن كثير. وابن خزيمة (١٠٤٠) قال: حدثنا محمد بن يحيى. قال: حدثنا محمد بن كثير. وفي (١٠٤٤) قال: حدثنا محمد، قال: حدثنا سليمان بن عبد الرحمن. قال: حدثنا الوليد بن مسلم.\nكلاهما - محمد بن كثير، والوليد بن مسلم - عن الأوزاعي، عن الزهري، عن سعيد بن المسيب، وأبي سلمة وعبيد الله بن عبد الله، عن أبي هريرة، نحوه. ليس فيه - أبو بكر بن عبد الرحمن -.\n- وأخرجه النسائي (٣/٢٤)، وفي الكبرى (٤٧٩ و١٠٦١) قال: أخبرنا هارون بن موسى الفروي. قال: حدثني أبو ضمرة، عن يونس، عن ابن شهاب. قال: أخبرني أبو سلمة، عن أبي هريرة، فذكره.\n- وأخرجه النسائي (٣/٢٥) وفي الكبرى (٤٨٢ و١٠٦٤) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، قال: حدثنا شعيب. قال: أنبأنا الليث، عن عقيل. وابن خزيمة (١٠٤٥) قال: حدثنا محمد. قال: حدثنا أبو صالح، عن الليث.\nكلاهما - عقيل، والليث - عن ابن شهاب، عن سعيد وأبي سلمة وأبي بكر بن عبد الرحمن وابن أبي حثمة، عن أبي هريرة؛ أنه قال:\n«لم يسجد رسول الله - ﷺ - يومئذ، قبل السلام، ولا بعده» .\n- وأخرجه مالك في الموطأ (٨٠) . وابن خزيمة (١٠٥٠) قال: حدثنا محمد. قال: حدثنا مطرف، وقرأته على ابن نافع، عن مالك، عن ابن شهاب، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن. مرسل.\n- وأخرجه مالك في الموطأ (٨٠) وأبو داود (١٠١٣) قال: حدثنا حجاج بن أبي يعقوب. قال: حدثنا يعقوب، يعني ابن إبراهيم، قال: حدثنا أبي، عن صالح. والنسائي (٣/٢٤)، وفي الكبرى (٤٨١ و١٠٦٣) قال: أخبرنا أبو داود. قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح. وابن خزيمة (١٠٤٧) قال: حدثنا محمد. قال: وفيما قرأت على عبد الله بن نافع، وحدثني مطرف، عن مالك. وفي (١٠٤٨) قال: حدثنا محمد أيضا. قال: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. وفي (١٠٤٩) قال: حدثنا محمد. قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nثلاثتهم - مالك، وصالح، وشعيب - عن ابن شهاب الزهري، عن أبي بكر بن سليمان بن أبي حثمة، قال: بلغني أن رسول الله - ﷺ - ... فذكر نحوه، مرسلا.\n- وأخرجه ابن خزيمة (١٠٤١) قال: حدثنا محمد بن يحيى. قال: حدثنا محمد بن يوسف. قال: حدثنا الأوزاعي. قال: حدثني الزهري. قال: حدثني سعيد بن المسيب وأبو سلمة بن عبد الرحمن وعبيد الله بن عبد الله، بهذه القصة، ولم يذكر أبا هريرة، وانتهى حديثه عند قوله: فأتم ما بقي من صلاته.\n- قال أبو بكر بن خزيمة بعد أن ذكر أسانيده السابقة: سمعت محمد بن يحيى يقول: وهذه الأسانيد عندنا محفوظة عن أبي هريرة إلا حديث أبي بكر بن سليمان بن أبي حثمة، فإنه يتخالج في النفس منه أن يكون مرسلا لرواية مالك وشعيب وصالح بن كيسان. وقد عارضهم معمر فذكر في الحديث أبا هريرة، والله أعلم.\n- الروايات مطولة ومختصرة.\nوبلفظ: أن رسول الله - ﷺ - سلم، ثم سجد سجدتي السهو وهو جالس، ثم سلم» قال: ذكره في حديث ذي اليدين.\nأخرجه أحمد (٢/٤٢٣) قال: حدثنا حسن بن موسى. قال: حدثنا شيبان بن عبد الرحمن. قال: حدثنا يحيى بن أبي كثير. وأبو داود (١٠١٦) قال: حدثنا هارون بن عبد الله. قال: حدثنا هاشم بن القاسم، قال: حدثنا عكرمة بن عمار. والنسائي (٣/٦٦) وفي الكبرى (٤٨٣ و١١٦٢) قال: أخبرنا سويد بن نصر، عن عبد الله بن المبارك، عن عكرمة بن عمار. وفي الكبرى (٤٨٤) قال: أخبرني إبراهيم بن يعقوب. قال: أخبرني الحسن بن موسى. قال: أخبرنا شيبان. قال: قال يحيى بن أبي كثير. وفي (٥١٦) قال: أخبرني أبو بكر بن إسحاق. قال: حدثنا أبو زيد الهروي سعيد بن الربيع. قال: حدثنا علي بن المبارك، عن يحيى بن أبي كثير.\nكلاهما - يحيى بن أبي كثير، وعكرمة - عن ضمضم بن جوس، فذكره.\n- لفظ رواية عبد علي الله بن المبارك: «أن رسول الله - ﷺ - صلى الظهر، فقام في الركعتين الأوليين فلم يقعد حتى إذا كان في آخر صلاته، فسجد سجدتين قبل أن يسلم، ثم سلم» .\nوبلفظ: «أن النبي - ﷺ -، انصرف من الركعتين من صلاة المكتوبة، فقال له رجل: أقصرت الصلاة يا رسول الله أم نسيت؟ قال: كل ذلك لم أفعل. فقال الناس: قد فعلت ذلك يا رسول الله، فركع ركعتين أخريين، ثم انصرف، ولم يسجد سجدتي السهو» .\nأخرجه أبو داود (١٠١٥) قال: حدثنا إسماعيل بن أسد. قال: أخبرنا شبابة. قال: حدثنا ابن أبي ذئب، عن سعيد بن أبي سعيد المقبري، فذكره.\nوبلفظ: «أن رسول الله - ﷺ - سجد يوم ذي اليدين سجدتين بعد السلام» .\nأخرجه النسائي (٣/٢٥) . وفي الكبرى (٤٨٥ و١٠٦٥) قال: أخبرنا عمرو بن سواد بن الأسود بن عمرو. قال: حدثنا عبد الله بن وهب. قال: أنبأنا الليث بن سعد، عن يزيد بن أبي حبيب، عن جعفر بن ربيعة، عن عراك بن مالك، فذكره.","vol":"5","page":537},{"text":"٣٧٦٥ - (د) ابن عمر - ﵄ -: قال: «صلى النبيُّ - ﷺ-، فسلَّم في ركعتين..» فذكر نحو حديث ابن سيرين عن أبي هريرة، قال: «ثم سلم، ثم سجد سجدتي السهو» . هكذا أخرجه أبو داود (١)، ورواية ابن سيرين عن أبي هريرة هي الأولى التي لأبي داود (٢) .\n_________\n(١) رقم (١٠١٧) في الصلاة، باب السهو في السجدتين، وهو حديث صحيح.\n(٢) انظر الرواية بطولها في الصفحة (٥٣٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠١٧) قال: حدثنا أحمد بن محمد بن ثابت (ح) وحدثنا محمد بن العلاء. وابن ماجة (١٢١٣) قال: حدثنا علي بن محمد، وأبو كريب، وأحمد بن سنان. وابن خزيمة (١٠٣٤) قال: حدثنا محمد بن العلاء الهمداني، وبشر بن خالد العسكري.\nخمستهم - أحمد بن محمد بن ثابت، ومحمد بن العلاء أبو كريب، وعلي بن محمد، وأحمد بن سنان، وبشر بن خالد - قالوا: حدثنا أبو أسامة، عن عبيد الله بن عمر، عن نافع، فذكره.","vol":"5","page":541},{"text":"٣٧٦٦ - (خ م د س ت) ابن مسعود - ﵁ -: قال: «صلَّى النبيُّ - ﷺ-، فزاد أو نقص - شَكَّ بعضُ الرُّواةِ - والصحيحُ: أنه زاد - فلمَّا سلم قيل له: يا رسولَ الله، أحدَثَ في الصلاة شيء؟ قال: وما ذاك؟ قالوا: صَلَّيتَ كذا وكذا، قال: فَثَنَى رِجْلَيْه واستقبلَ القِبْلَةِ، وسجد سجدتين، ⦗٥٤٢⦘ ثم سلَّم، ثم أقبلَ علينا بوجهه، فقال: إنَّه لو حدَثَ في الصلاة شيء أنبأُتكم به، ولكنِّي إنما أنا بشر، أنسى كما تَنسَون، فإذا نسيتُ فذكروني، وإذا شكَّ أحدكم في صلاته فليتَحرَّ الصواب فلْيَبْنِ عليه، ثم يسجد سجدتين» .\nوفي أخرى: «أنه ﵊ سجد سجدتي السهو بعد السلام والكلام» وفي أخرى «قالوا: فإنك صلَيْتَ خمسًا، فانفَتَلَ ثم سجد سجدتين ثم سلَّم» أخرجه البخاري ومسلم، وفي أخرى لمسلم نحوه مختصرًا، قال: «صلى بنا رسولُ الله -ﷺ- خمسًا فقلنا: يا رسولَ الله، أزيدَ في الصلاة؟ قال: وما ذاك؟ قالوا: صَلَّيْتَ خمسًا، فقال: إنما أنا بشر مثلُكم، أذْكر كما تَذْكُرُون، وأَنسى كما تَنْسونَ، ثم سجد سجدتي السهو» وله في أخرى بنحو ما سبق، وقال: «فلينظر أحْرى ذلك للصواب» . وفي أخرى: «فليَتَحرَّ أقرَب ذلك إلى الصواب» وفي أخرى عن الحسن بن عبيد الله عن إبراهيم بن سُويَد قال: «صلى بنا علقمةُ الظهرَ خمسًا، فلما سلَّم قال القوم: يا أبا شِبْل، قد صلَّيْتَ خمسًا، قال كلا، ما فعلتُ، قالوا: بلى. قال: وكنتُ في ناحية القوم وأنا غلام، فقلت: بلى صلَّيتَ خمسًا، قال لي: وأنتَ [أيضًا] يا أعورُ تقول ذلك؟ (١) قال: قلت: نعم، قال: فانفتل فسجد سجدتين، ثم سلَّم، ثم قال: قال عبد الله: صلى بنا رسولُ الله - ﷺ- خمسًا، فما انفتلَ توَشْوَشَ القوم بينهم، فقال: ما شأنُكم؟ قالوا: يا رسولَ الله، هل زيدَ في الصلاة؟ قال: لا، قالوا: فإنك قد صلَّيْتَ خمسًا، فانفتل، ثم سجد سجدتين، ثم سلَّم، ثم قال: إنما أنا بشر مثلُكم، أَنْسَى كما تَنْسَوْنَ ⦗٥٤٣⦘ زاد في رواية: فإذا نَسِيَ أحدُكم فليسجد سجدتين، وله في أخرى قال: صلَّى رسولُ الله - ﷺ-، فزاد أو نقص، قال إبراهيم: والوهم منِّي، فقيل: يا رسولَ الله، أزيد في الصلاة شيء؟ فقال: إنما أنا بشر مثلكم أنسى كما تنسوْن، فإذا نسي أحدكم فليسجد سجدتين وهو جالس - ثم تحوَّلَ رسولُ الله - ﷺ- فسجد سجدتين» . وأخرج أبو داود والنسائي الرواية الأولى من المتفق [عليه]، وأخرج النسائي الرواية الأولى من أفراد مسلم، وفي أخرى لأبي داود الحديث الأول، وقال: «فإذا نسيَ أحدكم فليسجد سجدتين، ثم تحوَّل فسجد سجدتين» . وفي أخرى للنسائي نحو الأولى، وقال فيه: «صلى صلاة الظهر» وفي رواية الترمذي: «أن النبيَّ - ﷺ- صلى الظُّهْرَ خمسًا، فقيل له: أزيدَ في الصلاة؟ فسجد سجدتين بعد ما سلَّم» . وفي أخرى له: أن النبيَّ - ﷺ-: «سجد سجدتي السهو بعد الكلام» . وأخرج أبو داود والنسائي رواية الترمذي الأولى (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليَتَحَرَّ): التَّحري: القصد، وطلب الأَوْلى والأحْرَى. ⦗٥٤٤⦘\n(توشوش): القوم: إذا تكلموا مختلطين في القول.\n_________\n(١) هو إبراهيم بن سويد الأعور النخعي، قال النووي في \" شرح مسلم \": فيه دليل على جواز مثل هذا الكلام لقرابته وتلميذه وتابعه إذا لم يتأذ به.\n(٢) رواه البخاري ٢ / ٧٤ و٧٥ في السهو، باب إذا صلى خمسًا، وفي القبلة، باب التوجه نحو القبلة حيث كان، وباب ما جاء في القبلة ومن لا يرى الإعادة على من سها فصلى إلى غير القبلة، وفي الأيمان، باب إذا حنث ناسيًا في الأيمان، وفي خبر الواحد في فاتحته، ومسلم رقم (٥٧٢) في المساجد، باب السهو في الصلاة والسجود له، وأبو داود رقم (١٠١٩) و(١٠٢٠) و(١٠٢١) و(١٠٢٢) في الصلاة، باب إذا صلى خمسًا، والنسائي ٣ / ٣١ - ٣٣ في السهو، باب ما يفعل من صلى خمسًا، والترمذي رقم (٣٩٢) و(٣٩٣) في الصلاة، باب ما جاء في سجدتي السهو بعد السلام والكلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٧٦) (٣٥٦٦) قال: حدثنا عمرو بن الهيثم. وفي (١/٤٤٣) (٤٢٣٧) قال: حدثنا يحيى، ومحمد بن جعفر. وفي (١/٤٦٥) (٤٤٣١) قال: حدثنا محمد بن جعفر. والدارمي (١٥٠٦) قال: حدثنا سعيد بن عامر. والبخاري (١/١١١) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٢/٨٥) قال: حدثنا أبو الوليد وفي (٩/١٠٨) قال: حدثنا حفص بن عمر. ومسلم (٢/٨٥) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. وأبو داود (١٠١٩) قال: حدثنا حفص بن عمر، ومسلم بن إبراهيم. وابن ماجة (١٢٠٥) قال: حدثنا محمد بن بشار، وأبو بكر بن خلاد، قالا: حدثنا يحيى بن سعيد. والترمذي (٣٩٢) قال: حدثنا إسحاق بن منصور، قال: أخبرنا عبد الرحمن بن مهدي. والنسائي (٣/٣١) وفي الكبرى (١٠٨٦) قال: أخبرنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا يحيى. وابن خزيمة (١٠٥٦) قال: حدثنا بندار، قال: حدثنا يحيى ح وحدثنا أبو موسى، ويعقوب بن إبراهيم، قالا: حدثنا عبد الرحمن ح وحدثنا بندار، قال: حدثنا محمد (ح) وحدثنا زياد بن أيوب، قال: حدثنا سعيد بن عامر. تسعتهم - عمرو بن الهيثم، ويحيى، ومحمد بن جعفر، وسعيد بن عامر، وأبو الوليد، وحفص بن عمر، ومعاذ العنبري، ومسلم بن إبراهيم، وعبد الرحمن بن مهدي - عن شعبة، عن الحكم.\n٢- وأخرجه أحمد (١/٣٧٩) (٣٦٠٢) قال: حدثنا جرير. وفي (١/٤١٩) (٣٩٧٥) قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. وفي (١/٤٣٨) (٤١٧٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٤٥٥) (٤٣٤٨) قال: حدثنا محمد بن عبيد، قال: حدثنا مسعر. والبخاري (١/١١٠) قال: حدثنا عثمان، قال: حدثنا جرير. وفي (٨/١٧٠) قال: حدثني إسحاق بن إبراهيم، سمع عبد العزيز بن عبد الصمد. ومسلم (٢/٨٤ و٨٥) قال: حدثنا عثمان، وأبو بكر، ابنا أبي شيبة، وإسحاق بن إبراهيم، جميعا عن جرير. (ح) وحدثناه أبو كريب، قال: حدثنا ابن بشر (ح) قال: وحدثني محمد بن حاتم، قال: حدثنا وكيع، كلاهما عن مسعر. (ح) وحدثناه عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا يحيى بن حسان، قال: حدثنا وهيب بن خالد. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا عبيد بن سعيد الأموي، قال: حدثنا سفيان. (ح) وحدثناه محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثناه يحيى بن يحيى، قال: أخبرنا فضيل بن عياض. (ح) وحدثناه ابن أبي عمر، قال: حدثنا عبد العزيز بن عبد الصمد. وأبو داود (١٠٢٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وابن ماجة (١٢١١) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١٢١٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن مسعر. والنسائي (٣/٢٨)، وفي الكبرى (١٠٧٢) قال: أخبرنا محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل - وهو ابن مهلهل -. وفي (٣/٢٨)، وفي الكبرى (١٠٧٣) قال: أخبرنا محمد بن عبد الله بن المبارك المخرمي، قال: حدثنا وكيع، عن مسعر. وفي (٣/٢٨)، وفي الكبرى (١٠٧٤) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن مسعر. وفي (٣/٢٨) وفي الكبرى (٤٩٥ و١٠٧٥) قال: أخبرنا الحسن بن إسماعيل بن سليمان المجالدي، قال: حدثنا الفضيل - يعني ابن عياض -. وفي (٣/٢٩) . وفي الكبرى (١٠٧٦) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث، عن شعبة. وابن خزيمة (١٠٢٨) قال: حدثنا يوسف بن موسى، وزياد بن أيوب، قالا: حدثنا جرير (ح) وحدثنا أحمد بن عبدة، قال: أخبرنا فضيل - يعني ابن عياض - (ح) وحدثنا أبو موسى، ويعقوب الدورقي، قالا: حدثنا عبد العزيز بن عبد الصمد أبو عبد الصمد (ح) وحدثنا أبو موسى، قال: حدثنا عبد الرحمن، عن زائدة ح وحدثنا أبو موسى أيضا، قال: حدثنا أبو داود نحوه، عن زائدة. ثمانيتهم - جرير، وسفيان، وشعبة، ومسعر، وعبد العزيز بن عبد الصمد، ووهيب، وفضيل بن عياض، وزائدة - عن منصور.\n٣- وأخرجه أحمد (١/٤٢٤) (٤٠٣٢) قال: حدثنا ابن نمير. ومسلم (٢/٨٥) قال: حدثنا منجاب بن الحارث التميمي، قال: أخبرنا ابن مسهر. وفي (٢/٨٦) قال: حدثني القاسم بن زكريا، قال: حدثنا حسين ابن علي الجعفي، عن زائدة. وأبو داود (١٠٢١) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا علي بن مسهر. والنسائي في الكبرى (٤٩١) قال: أخبرنا أحمد بن سعيد، قال: حدثنا وهب بن جرير، قال: حدثنا أبي. وابن خزيمة (١٠٥٥) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا ابن نمير. أربعتهم -عبد الله بن نمير، وعلي بن مسهر، وزائدة، وجرير - عن سليمان الأعمش.\n٤- وأخرجه النسائي (٣/٣٢) . وفي الكبرى (٤٩٢ و١٠٨٧) قال: أخبرنا عبدة بن عبد الرحيم. وابن خزيمة (١٠٥٧) قال: حدثنا أحمد بن سعيد الدارمي. كلاهما - عبدة، وأحمد بن سعيد - عن النضر بن شميل، قال: أخبرنا شعبة، عن الحكم ومغيرة.\n٥- وأخرجه ابن خزيمة (١٠٥٦) قال: حدثنا أحمد بن المقدام العجلي، ومحمد بن يحيى القطعي، قالا: حدثنا محمد بن بكر، قال: حدثنا شعبة، عن مغيرة.\nأربعتهم - الحكم، ومنصور والأعمش، ومغيرة - عن إبراهيم، عن علقمة، فذكره.\n- رواية الحكم، ومغيرة: «عن النبي - ﷺ - أنه صلى بهم الظهر خمسا. فقالوا: إنك صليت خمسا، فسجد سجدتين بعدما سلم وهو جالس» .\n- أخرجه النسائي في الكبرى (٤٩٣) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو عوانة، عن مغيرة، عن إبراهيم، أن النبي - ﷺ - صلى ... مرسل.\nوبلفظ: «أن النبي - ﷺ - سجد سجدتي السهو بعد السلام والكلام» .\n١- أخرجه الحميدي (٩٦) . وأحمد (١/٣٧٦) (٣٥٧٠) . وابن ماجة (١٢١٨) قال: حدثنا أبو بكر بن خلاد. ثلاثتهم - الحميدي، وأحمد، وأبو بكر بن خلاد - عن سفيان بن عيينة، عن منصور.\n٢- وأخرجه أحمد (١/٤٥٦) (٤٣٥٨) قال: حدثنا أبو معاوية. ومسلم (٢/٨٦) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية (ح) قال: وحدثنا ابن نمير، قال: حدثنا حفص، وأبو معاوية. والترمذي (٣٩٣) قال: حدثنا هناد، ومحمود بن غيلان، قالا: حدثنا أبو معاوية. والنسائي (٣/٦٦)، وفي الكبرى (٥٠٩ و١١٦١) قال: أخبرني محمد بن آدم، عن حفص، هو ابن غياث. وابن خزيمة (١٠٥٨) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا حفص - يعني ابن غياث -. وفي (١٠٥٩) قال: حدثنا أبو هاشم زياد بن أيوب، ويوسف بن موسى، قالا: حدثنا أبو معاوية. كلاهما - أبو معاوية، وحفص بن غياث - عن الأعمش.\nكلاهما - منصور، والأعمش - عن إبراهيم، عن علقمة، فذكره.\n- في رواية منصور لم يقل: والكلام.\n- وفي رواية حفص بن غياث: «أن النبي - ﷺ - سلم، ثم تكلم، ثم سجد سجدتي السهو» .\n- وعن إبراهيم بن سويد؛ قال: صلى بنا علقمة الظهر خمسا، فلما سلم. قال القوم: يا أبا شبل، قد صليت خمسا. قال: كلا، ما فعلت. قالوا: بلى. قال: وكنت في ناحية القوم، وأنا غلام. فقلت: بلى. قد صليت خمسا. قال لي: وأنت أيضا، يا أعور، تقول ذاك؟ قال: قلت: نعم. قال: فانفتل فسجد سجدتين ثم سلم. ثم قال: قال عبد الله:\n«صلى بنا رسول الله - ﷺ - خمسا. فلما انفتل توشوش القوم بينهم، فقال: ما شأنكم؟ قالوا: يا رسول الله، هل زيد في الصلاة؟ قال: لا. قالوا: فإنك قد صليت خمسا. فانفتل، ثم سجد سجدتين، ثم سلم. ثم قال: إنما أنا بشر مثلكم، أنسى كما تنسون» .\n١- أخرجه أحمد (١/٤٣٨) (٤١٧٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سلمة بن كهيل.\n٢- وأخرجه أحمد (١/٤٤٨) (٤٢٨٢) قال: حدثنا ابن إدريس. ومسلم (٢/٨٥) قال: حدثنا ابن نمير، قال: حدثنا ابن إدريس. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وأبو داود (١٠٢٢) قال: حدثنا نصر بن علي، قال: أخبرنا جرير (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير. والنسائي (٣/٣٢)، وفي الكبرى (١٠٨٨) قال: أخبرنا محمد بن رافع، قال: حدثني يحيى بن آدم، قال: حدثنا مفضل بن مهلهل. وابن خزيمة (١٠٦١) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير. ثلاثتهم - ابن إدريس، وجرير، ومفضل - عن الحسن بن عبيد الله.\nكلاهما - سلمة بن كهيل، والحسن بن عبيد الله - عن إبراهيم بن سويد، فذكره.\n- أخرجه النسائي (٣/٣٣)، وفي الكبرى (١٠٩٠) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن سفيان، عن الحسن بن عبيد الله، عن إبراهيم، أن علقمة، صلى خمسا، فلما سلم، قال إبراهيم بن سويد، يا أبا شبل، صليت خمسا، فقال: أكذلك يا أعور، فسجد سجدتي السهو، ثم قال: هكذا فعل رسول الله - ﷺ - (مرسلا. ليس فيه: عبد الله بن مسعود) .\nوبلفظ: «صلى بنا رسول الله - ﷺ - خمسا، فقلنا يا رسول الله، أزيد في الصلاة؟ قال: وما ذاك؟ قالوا: صليت خمسا، قال: إنما أنا بشر مثلكم، أذكر كما تذكرون، وأنسى كما تنسون، ثم سجد سجدتي السهو» .\nأخرجه أحمد (١/٤٠٩) (٣٨٨٣) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن جابر. وفي (١/٤٢٠) (٨٩٨٣) قال: حدثنا يحيى بن آدم، قال: حدثنا أبو بكر بن عبد الله النهشلي. وفي (١/٤٢٨) (٤٠٧٢) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان، قال: حدثنا جابر. وفي (١/٤٦٣) (٤٤١٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن جابر. ومسلم (٢/٨٥) قال: حدثناه عون بن سلام الكوفي، قال: أخبرنا أبو بكر النهشلي. والنسائي (٣/٣٣)، وفي الكبرى (٤٩٤ و١٠٩١) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن أبي بكر النهشلي.\nكلاهما - جابر الجعفي، وأبو بكر النهشلي - عن عبد الرحمن بن الأسود عن أبيه، فذكره.","vol":"5","page":541},{"text":"٣٧٦٧ - (م د س) عمران بن حصين - ﵁ -: «أنَّ رسولَ الله - ﷺ- صلَّى العَصْرَ فسلَّمَ في ثلاث ركعات، ثم دخل منزِله، فقام إليه رجل يقال له: الخِرْبَاق - وكان في يديه طول - فقال: يا رسولَ الله ... فذكرَ [له] صَنيعَه وخرج غضبانَ يجُرُّ رِداءَهُ، حتى انتهى إلى الناس، فقال: أصدقَ هذا؟ قالوا: نعم، فصلى ركعة ثم سلَّم، ثم سجد سجدتين، ثم سلَّم» وفي أخرى قال: «سلَّم رسولُ الله - ﷺ- من ثلاث ركعات من العصر، ثم قام فدخل الحُجْرةَ، فقام رجل بسيط اليدين، فقال: أقصرَتِ الصلاةُ يا رسولَ الله؟ فخرج مُغْضبًا، فصلى الركعة التي كان ترك، ثم سلَّم، ثم سجد سجدتي السهو ثم سلَّم» أخرجه مسلم، وعند أبي داود: «فصلى تلك الركعة ثم سلَّم، ثم سجد سجدتيها، ثم سلم» . وله في أخرى: «أن رسولَ الله -ﷺ- صلَّى بهم فسها، فسجد سجدتين، ثم تَشَهَّدَ، ثم سلم» . وأخرج النسائي روايتي أبي داود (١) .\n_________\n(١) رواه مسلم رقم (٥٧٤) في المساجد، باب السهو في الصلاة والسجود له، وأبو داود رقم (١٠١٨) و(١٠٣٩) في الصلاة، باب السهو في السجدتين، وباب سجدتي السهو فيهما تشهد وتسليم، والنسائي ٣ / ٢٦ في السهو، باب الاختلاف على أبي هريرة في السجدتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٧) قال: حدثنا إسماعيل. وفي (٤/٤٣١) قال: حدثنا معتمر. وفي (٤/٤٤٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٢/٨٧) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب. جميعا عن ابن علية. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الوهاب الثقفي. وأبو داود (١٠١٨) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع ح وحدثنا مسدد، قال: حدثنا مسلمة بن محمد. وابن ماجة (١٢١٥) قال: حدثنا محمد بن المثنى، وأحمد بن ثابت الجحدري، قالا: حدثنا عبد الوهاب. والنسائي (٣/٢٦) . وفي الكبرى (٤٩٠ و١٠٦٩) قال: أخبرنا أبو الأشعث، عن يزيد ابن زريع. وفي (٣/٦٦)، وفي الكبرى (٥٢٠ و١١٦٣) قال: أخبرنا يحيى بن حبيب بن عربي، قال: حدثنا حماد. وابن خزيمة (١٠٥٤) قال: حدثني يحيى حبيب الحارثي، قال: حدثنا حماد، يعني ابن زيد (ح) وحدثنا أبو هاشم زياد بن أيوب، قال: حدثنا إسماعيل. وهو ابن إبراهيم (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن علية ح وحدثنا الصنعاني، ويعقوب بن إبراهيم. قالا: حدثنا يعني حدثنا المعمتر ابن سليمان (ح) وحدثنا بندار، قال:حدثنا عبد الوهاب، يعني الثقفي وفي (١٠٦٠) قال: حدثنا محمد بن هشام، قال: حدثنا إسماعيل، يعني ابن علية.\nسبعتهم - إسماعيل بن إبراهيم بن علية، ومعتمر، وشعبة، وعبد الوهاب، ويزيد بن زريع، ومسلمة بن محمد، وحماد بن زيد - عن خالد الحذاء، عن أبي قلابة، عن أبي المهلب، فذكره.\nوبلفظ: «أن النبي - ﷺ - صلى بهم، فسها، فسجد سجدتين، ثم تشهد، ثم سلم» .\nأخرجه أبو داود (١٠٣٩)، والترمذي (٣٩٥)، والنسائي (٣/٢٦) . وفي الكبرى (٥١٩ و١٠٦٨) . ثلاثتهم - عن محمد بن يحيى بن عبد الله النيسابوري الذهلي. وابن خزيمة (١٠٦٢) قال: حدثنا محد بن يحيى وأبو حاتم الرازي وسعيد بن محمد بن ثواب البصري والعباس بن يزيد البحراني.\nأربعتهم عن محمد بن عبد الله الأنصاري، عن أشعث، عن محمد بن سيرين، عن خالد الحذاء، عن أبي قلابة، عن أبي المهلب، فذكره.\n- أخرجه الحميدي (٩٨٣) قال: حدثنا سفيان، قال: حدثنا أيوب، عن محمد بن سيرين، قال: أخبرت عن عمران بن حصين، نحوه.","vol":"5","page":544},{"text":"٣٧٦٨ - (د) ثوبان - ﵁ -: أن رسولَ الله -ﷺ- قال: ⦗٥٤٥⦘ «لكلِّ سَهو سجدتان بعد السلام» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٠٣٨) في الصلاة، باب من نسي أن يتشهد وهو جالس، ورواه أيضًا ابن ماجة وأحمد في \" المسند \"، وفي إسناده مقال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٣٨) قال: حدثنا الربيع بن نافع، وعثمان بن أبي شيبة، وشجاع بن مخلد. وابن ماجة (١٢١٩) قال: حدثنا هشام بن عمار، وعثمان بن أبي شيبة. أربعتهم - الربيع، وعثمان وشجاع، وهشام - قالوا: حدثنا إسماعيل بن عياش، عن عبيد الله بن عبيد، عن زهير بن سالم العنسي، عن عبد الرحمن بن جبير بن نفير، فذكره.\n- أخرجه أحمد (٥/٢٨٠) قال: حدثنا الحكم بن نافع، وأبو داود (١٠٣٨) قال: حدثنا عمرو بن عثمان. كلاهما - الحكم، وعمرو - قالا: حدثنا إسماعيل بن عياش، عن عبيد الله بن عبيد الكلاعي، عن زهير - يعني ابن سالم العنسي -، عن عبد الرحمن بن جبير، عن أبيه، عن ثوبان، فذكره. (كذا زاد الحكم بن نافع، وعمرو بن عثمان في روايتهما قوله: عن أبيه) .","vol":"5","page":544},{"text":"٣٧٦٩ - (د س) عبد الله بن جعفر - ﵁ -: أن رسولَ الله - ﷺ- قال: «من شكَّ في صلاته، فليسجد سجدتين بعد ما يسلِّم» أخرجه أبو داود والنسائي، وفي أخرى للنسائي: «فليسجد سجدتين وهو جالس» (١) .\n_________\n(١) رواه أبو داود رقم (١٠٣٣) في الصلاة، باب من قال بعد التسليم، والنسائي ٣ / ٣٠ في السهو، باب التحري، ورواه أيضًا أحمد في \" المسند \" رقم (١٧٤٧) و(١٧٥٢) و(١٧٥٣) و(١٧٦١)، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٠٤) (١٧٤٧) وفي (١/٢٠٥) (١٧٦١) قال: حدثنا روح. وفي (١/٢٠٥) (١٧٥٢) قال: حدثنا حجاج. وأبو داود (١٠٣٣) قال: حدثنا أحمد بن إبراهيم، قال: حدثنا حجاج والنسائي (٣/٣٠) وفي الكبرى (١٠٨٣) قال: أخبرنا هارون بن عبد الله، قال: حدثنا حجاج، وروح - هو ابن عبادة. وابن خزيمة (١٠٣٣) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا روح.\nكلاهما - روح، وحجاج - عن ابن جريج، قال: أخبرني عبد الله بن مسافع، عن مصعب بن شيبة، عن عقبة بن محمد، فذكره.\n- وأخرجه أحمد (١/٢٠٥) (١٧٥٣) قال: حدثنا علي بن إسحاق، قال: أنبأنا عبد الله. والنسائي (٣/٣٠) وفي الكبرى (٥٠٧ و١٠٨٠) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله. وفي (٣/٣٠) وفي الكبرى (١٠٨١) قال: أخبرنا محمد بن هاشم، قال: أنبأنا الوليد. كلاهما - عبد الله بن المبارك، والوليد بن مسلم - عن ابن جريج، عن عبد الله بن مسافع، عن عقبة. فذكره. ليس فيه - مصعب بن شيبة -.\n- في رواية أبي داود، وروايات السنن الكبرى (عتبة بن محمد) .\n- قال النسائي: مصعب منكر الحديث. وعتبة ليس بمعروف، ويقال: عقبة. وقال ابن خزيمة: وهذا الشيخ يختلف أصحاب ابن جريج في اسمه، قال حجاج بن محمد وعبد الرزاق: (عن عتبة بن محمد) وهذا الصحيح حسب علمي.","vol":"5","page":545},{"text":"٣٧٧٠ - (ت) عامر الشعبي: قال: «صلى بنا المغيرةُ بن شعبة، فنهض في الركعتين، فسبَّح به القوم وسبَّح بهم، فلما صلَّى بقية صلاته: سلَّم، ثم سجد سجدتي السهو وهو جالس، ثم حدَّثهم: أن النبيَّ - ﷺ- فعل بهم مثل الذي فعل» أخرجه الترمذي: وقد تقدم في القسم الأول من هذا الفرع رواية لهذا الحديث عن أبي داود (١) .\n_________\n(١) رقم (٣٦٤) في الصلاة، باب ما جاء في الإمام ينهض في الركعتين ناسيًا، وهو حديث حسن بشواهده، قال الترمذي: حديث المغيرة بن شعبة قد روي من غير وجه عن المغيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٤٨) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، والترمذي (٣٦٤) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. كلاهما - سفيان، وهشيم- عن ابن أبي ليلى عن الشعبي، فذكره.\nوقال الترمذي: وقد تكلم بعض أهل العلم في ابن أبي ليلى من قبل حفظه، وقال أحمد: لا يحتج بحديث ابن أبي ليلى، وقال محمد بن إسماعيل: ابن أبي ليلي هو صدوق، ولا أروي عنه، لأنه لا يدري صحيح حديثه من سقيمه، وكل من كان حاله مثل هذا فلا أروي عنه شيئا.\nوقد روي هذا الحديث من غير وجه عن المغيرة بن شعبة.\nرواه سفيان، عن جابر، عن المغيرة بن شبيل، عن قيس بن أبي حازم، عن المغيرة بن شعبة. وجابر الجعفي قد ضعفه بعض أهل العلم، تركه يحيى بن سعيد وعبد الرحمن بن مهدي، وغيرهما.\nورواية أبي داود تقدمت برقم (٣٧٥٨) .","vol":"5","page":545},{"text":"٣٧٧١ - (ط د) أبو بكر بن سليمان بن أبي حثمة: قال: بلغني: أن رسولَ الله - ﷺ- «ركع ركعتين من إحدى صلاتي النهار: الظهرِ، أو العصرِ، فسلَّم من اثنتين، فقال له ذو الشِّمالين - رجل من بني زُهرة بن ⦗٥٤٦⦘ كلاب (١) أَقُصِرَتِ الصلاةُ يا رسولَ الله، أم نَسيتَ؟ فقال له رسولُ الله: ما قُصِرَتِ الصلاةُ، ولا نَسِيتُ، فقال له ذو الشِّمالين: قد كان بعضُ ذلك يا رسولَ الله، فأقبل رسولَ الله - ﷺ- على الناس، فقال: أصدق ذو اليدين؟ قالوا: نعم يا رسولَ الله، فأتمَّ رسولُ الله -ﷺ- ما بقي من الصلاة، ثم سلَّم» . وعن أبي سلمة بن عبد الرحمن مثل ذلك، أخرجه الموطأ.\nوأخرج أبو داود هذا الحديث مجملًا بمثل حديث قبله لأبي هريرة. قال: «ولم يسجد سجدتي السهو اللتين تُسْجدَان إذا شك حين لقَّاه الناس» .\nوهذا الحديث يشبه أن يكون من جملة روايات حديث أبي هريرة المقدَّم ذِكْرُهُ، ولكن حيث لم يَرِدْ له ذِكْر أفردناه (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": أي من حلفائهم، وهو خزاعي، واسمه عمير بن عبد عمرو، استشهد يوم بدر، قال الحافظ: اتفق أئمة الحديث كما نقله ابن عبد البر وغيره على أن الزهري وهم في ذلك، لأنه قتل ببدر، وهي قبل إسلام أبي هريرة بأكثر من خمس سنين، وإنما هو ذو اليدين عاش مدة بعد النبي ﷺ، وحدث بهذا الحديث كما أخرجه الطبراني وغيره ... الخ.\n(٢) رواه الموطأ ١ / ٩٤ في الصلاة، باب ما يفعل من سلم من ركعتين ساهيًا، وأبو داود رقم (١٠١٣) في الصلاة، باب السهو في السجدتين، وإسناده منقطع، ثم إن الزهري لم يذكر في حديثه هذا سجود السهو، وقد ذكره جماعة من الحفاظ، قال ابن عبد البر: لا أعلم أحدًا من أهل العلم بالحديث المصنفين فيه عول على الزهري في قصة ذي اليدين، وكلهم تركوه لاضطرابه وإن كان إمامًا عظيمًا في هذا الشأن، فالغلط لا يسلم منه بشر، والكمال لله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٢٠٨) عن ابن شهاب، فذكره.\nوقال الزرقاني في شرح الموطأ (١/٢٧٩): قال ابن عمر: حديثه هذا منقطع عند جميع رواة الموطأ.\nوحديث أبي داود تقدم في الحديث (٣٧٦٤) .","vol":"5","page":545},{"text":"<span data-type=\"title\" id=toc-728>[القسم] الثالث: في أحاديث متفرقة </span>(١)\n٣٧٧٢ - (خ م ط د ت س) أبو هريرة - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «إن أحدَكم إذا قام يصلي جاءَه الشيطان، فلَبَّس عليه: حتى لا يدري كم صلى؟ فإذا وجد ذلك أَحدُكم فليسجد سجدتين وهو جالس» . وفي رواية قال: «إذا نُودِيَ بالصلاة أدْبرَ الشيطان له ضُراط، حتى لا يسمع الأَذانَ، فإذا قُضِيَ الأذانُ أقبل، فإذا ثُوِّبَ بها أدبر، فإذا قُضيَ التثويبُ، أقبل حتى يَخْطِرُ بين المرءِ ونفسه، ويقول: اذكر كذا، اذكر كذا، لما لم [يكن] يذكر، حتى يَظَلَّ الرَّجلُ إنْ يَدْرِي (٢): كم صلى؟ فإذا لم يَدْرِ أحدُكم: ثلاثًا صلى أو أربعًا؟ فليسجد سجدتين وهو جالس» . أخرجه البخاري ومسلم، ولمسلم: «إن الشيطان إذا ثُوِّبَ بالصلاة ولَّى وله ضُراط ...» فذكر نحوه وزاد: «فَهَنَّاه ومَنَّاه، وذكَّره من حاجاته ما لم يكن يذكر» .\nوأخرج الموطأ وأبو داود والترمذي الرواية الأولى، وزاد أبو داود في رواية أخرى بعد قوله: «وهو جالس» .: «قبل التسليم» . وله في أخرى: «فليسجد سجدتين قبل أن يُسلِّم ثم يسلِّمُ»، وفي رواية النسائي: «إذا نُودِيَ بالصلاة أدبر الشيطان لهُ ضُراط، فإذا قُضِيَ التثويبُ، أقبل حتى يخطر بين المرءِ وقلبه: حتى لا يدري: كم صلى؟ فإذا رأى أحدكم ذلك فليسجدْ سجدتين» (٣) . ⦗٥٤٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثُوِّبَ): التثويب بالصلاة: إقامتها والنداء بها، وقد تقدم شرحه مستوفى (٤) .\n(يخطر): خَطَر الشيطان بين المرء وقلبه: إذا وسوس له.\n(فهَنَّاه): هنَّاهُ: ذكره المهانِئَ، و«منَّاه» عرض له الأماني، والمراد به: ما يعرض للإنسان في صلاته من أحاديث النفس ومواعيد الشيطان الكاذبة.\n_________\n(١) في المطبوع: في أحاديث مطلقة.\n(٢) أي: ما يدري.\n(٣) رواه البخاري ٣ / ٨٣ في السهو، باب إذا لم يدر كم صلى ثلاثًا أو أربعًا سجد سجدتين وهو ⦗٥٤٨⦘ جالس، وباب السهو في الفرض والتطوع، وفي الأذان، باب فضل التأذين، وفي العمل في الصلاة، باب تفكر الرجل الشيء في الصلاة، وفي بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (٣٨٩) في المساجد، باب السهو في الصلاة والسجود له، والموطأ ١ / ١٠٠ في السهو، وأبو داود رقم (١٠٣٠) و(١٠٣١) و(١٠٣٢) في الصلاة، باب من قال: يتم على أكبر ظنه، والترمذي رقم (٣٩٧) في الصلاة، باب ما جاء في الرجل يصلي فيشك في الزيادة والنقصان، والنسائي ٣ / ٣١ في السهو، باب التحري.\n(٤) انظر الصفحة (٢٨٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «إن أحدكم إذا قام يصلي، جاءه الشيطان، فلبس عليه. حتى لا يدري كم صلى؟ فإذا وجد ذلك أحدكم، فليسجد سجدتين، وهو جالس» .\n١- أخرجه مالك (الموطأ) (٨٣) . والحميدي (٩٤٧) قال: حدثنا سفيان. وأحمد (٢/٢٤١) قال: حدثنا سفيان. وفي (٢/٢٧٣) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج. وفي (٢/٢٨٣) قال: حدثنا إبراهيم. قال: حدثنا رباح، عن معمر. وفي (٢/٢٨٤) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. (ح) وعبد الأعلى بن عبد الأعلى، عن معمر. والبخاري (٢/٨٧) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وفي (٢/٨٣) قال: حدثني عمرو بن الناقد، وزهير بن حرب. قالا: حدثنا سفيان، وهو ابن عيينة. (ح) وحدثنا قتيبة بن سعيد، ومحمد بن رمح، عن الليث بن سعد. وأبو داود (١٠٣٠) قال: حدثنا القعنبي، عن مالك. و(١٠٣١) قال: حدثنا حجاج بن أبي يعقوب. قال: حدثنا يعقوب. قال: حدثنا ابن أخي الزهري. و(١٠٣٢) قال: حدثنا حجاج. قال: حدثنا يعقوب. قال: أخبرنا أبي، عن ابن إسحاق. وابن ماجة (١٢١٦) قال: حدثنا سفيان بن وكيع. قال: حدثنا يونس بن بكير. قال: حدثنا ابن إسحاق. والترمذي (٣٩٧) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (٣/٣٠) وفي الكبرى (٥٠٦ و١٠٨٤) قال: أخبرنا قتيبة، عن مالك. وابن خزيمة (١٠٢٠) قال: حدثنا سعيد بن عبد الرحمن المخزومي، وعلي بن خشرم. قال سعيد: حدثنا. وقال علي: أخبرنا ابن عيينة. (ح) وحدثنا عمرو بن علي. قال: حدثنا أبو عاصم. قال: أخبرنا ابن جريج. ح وحدثنا بندار. قال: أخبرنا عثمان بن عمر. قال: حدثنا ابن أبي ذئب (ح) وحدثنا محمد بن رافع. قال: حدثنا ابن أبي فديك. قال: حدثنا ابن أبي ذئب.\nتسعتهم - مالك، وسفيان بن عيينة، وابن جريج، ومعمر، والليث بن سعد، وابن أخي الزهري، وابن إسحاق، والأوزاعي، وابن أبي ذئب - عن الزهري.\n٢- وأخرجه أحمد (٢/٥٢٢) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا هشام. والدارمي (١٢٠٧) قال: أخبرنا وهب بن جرير. قال: حدثنا هشام. وفي (١٥٠٢) قال: أخبرنا يزيد بن هارون. قال: حدثنا هشام. والبخاري (٢/٨٧) قال: حدثنا معاذ بن فضالة. قال: حدثنا هشام بن أبي عبد الله الدستوائي. وفي (٤/١٥١) قال: حدثنا محمد بن يوسف. قال: حدثنا الأوزاعي. ومسلم (٢/٨٣) قال: حدثنا محمد بن المثنى. قال: حدثنا معاذ بن هشام. قال: حدثني أبي. والنسائي (٣/٣١) . وفي الكبرى (١٠٨٥) قال: أخبرنا بشر بن هلال. قال: حدثنا عبد الوارث، عن هشام الدستوائي، كلاهما - هشام الدستوائي، والأوزاعي - عن يحيى بن أبي كثير.\n٣- وأخرجه أحمد (٢/٤٨٣) قال: حدثنا سريج. قال: حدثنا فليح. وابن ماجة (١٢١٧) قال: حدثنا سفيان بن وكيع. قال: حدثنا يونس بن بكير. قال: حدثنا ابن إسحاق. كلاهما - فليح، وابن إسحاق - عن سلمة ابن صفوان بن سلمة.\n٤- وأخرجه النسائي في الكبرى (٥٠٥) قال: أخبرني عمران بن يزيد. قال: أخبرنا إسماعيل بن عبد الله، وهو ابن سماعة، عن الأوزاعي. قال: حدثني الزهري، ويحيى.\n٥- وأخرجه أحمد (٢/٥٠٣) قال: حدثنا يزيد. قال: أخبرنا محمد.\nأربعتهم - الزهري، ويحيى بن أبي كثير، وسلمة بن صفوان، ومحمد بن عمرو - عن أبي سلمة، فذكره.\n- رواية يحيى بن أبي كثير:\n«إذا نودي بالصلاة، أدبر الشيطان، وله ضراط، حتى لا يسمع الأذان. فإذا قضي الأذان أقبل، فإذا ثوب بها أدبر، فإذا قضي التثويب أقبل، حتى يخطر بين المرء ونفسه، يقول: اذكر كذا وكذا، ما لم يكن يذكر، حتى يظل الرجل إن يدري كم صلى، فإذا لم يدر أحدكم كم صلى ثلاثا أو أربعا، فليسجد سجدتين وهو جالس» .\nوبلفظ: «إذا نودي للصلاة، أدبر الشيطان، له ضراط، حتى لا يسمع النداء. فإذا قضي النداء، أقبل، حتى إذا ثوب بالصلاة أدبر، حتى إذا قضي التثويب أقبل، حتى يخطر بين المرء ونفسه، يقول: اذكر كذا، اذكر كذا، لما لم يكن يذكر، حتى يظل الرجل إن يدري كم صلى» .\nأخرجه مالك في الموطأ (٦٦)، عن أبي الزناد. وأحمد (٢/٤٦٠) قال: قرأت على عبد الرحمن: مالك، عن أبي الزناد. والبخاري (١/١٥٨) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن أبي الزناد. وفي (٢/٨٤) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن جعفر. ومسلم (٢/٦) قال: حدثنا قتيبة بن سعيد. قال: حدثنا المغيرة، يعني الحزامي، عن أبي الزناد. وفي (٢/٨٣) قال: حدثني حرملة بن يحيى. قال: حدثنا ابن وهب. قال: أخبرني عمرو، عن عبد ربه بن سعيد. وأبو داود (٥١٦) قال: حدثنا القعنبي، عن مالك، عن أبي الزناد. والنسائي (٢/٢١) . وفي الكبرى (١٥٦٠) قال: أخبرنا قتيبة، عن مالك، عن أبي الزناد.\nثلاثتهم - أبو الزناد، وجعفر بن ربيعة، وعبد ربه - عن الأعرج، فذكره.\nوبلفظ: «إذا سمع الشيطان المنادي ينادي بالصلاة، ولى وله ضراط حتى لا يسمع الصوت، فإذا فرغ رجع فوسوس فإذا أخذ في الإقامة فعل مثل ذلك» .\nأخرجه أحمد (٢/٣٩٨) قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة، قال: حدثنا سليمان الأعمش. وفي (٢/٥٣١) قال: حدثنا أبو سعيد. قال: حدثنا زائدة. قال: حدثنا الأعمش. ومسلم (٢/٥) قال: حدثنا قتيبة بن سعيد، وزهير بن حرب، وإسحاق بن إبراهيم. قال إسحاق: أخبرنا. وقال الآخران: حدثنا جرير، عن الأعمش. وفي (٢/٥) قال: حدثني عبد الحميد بن بيان الواسطي. قال: حدثنا خالد، يعني ابن عبد الله، عن سهيل. وفي (٢/٦) قال: حدثني أمية بن بسطام. قال: حدثنا يزيد بن زريع. قال: حدثنا روح، عن سهيل.\nكلاهما - سليمان الأعمش، وسهيل بن أبي صالح - عن أبي صالح، فذكره.\n- رواية سهيل: «إذا أذن المؤذن، أدبر الشيطان، وله حصاص» .\nوبلفظ: «إذا نودي بالصلاة، أدبر الشيطان، وله ضراط حتى لا يسمع التأذين. فإذا قضي التأذين أقبل، حتى إذا ثوب بها أدبر، حتى إذا قضي التثويب أقبل، حتى يخطر بين المرء ونفسه، فيقول له: اذكر كذا، اذكر كذا، لما لم يكن يذكر من قبل، حتى يظل الرجل إن يدري كيف صلى» .\nأخرجه أحمد (٢/٣١٣) . ومسلم (٢/٦) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد، ومحمد بن رافع - قالا: حدثنا عبد الرزاق. قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"5","page":547},{"text":"٣٧٧٣ - (ط) ابن عمر - ﵄ -: كان يقول: «إذا شكَّ أحدكُم في صلاته فلَيتَوَخَّ الذي يَظنُّ أنه نسي من صلاته، فليُصَلِّهِ (١)، ثم لْيَسْجُدْ سجدتي السهو وهو جالس» . أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فلْيَتَوَخَّ): التَّوخِّي: التحري والقصد.\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: هو عنده البناء على اليقين.\n(٢) ١ / ٩٥ و٩٦ في الصلاة، باب إتمام المصلي ما ذكر إذا شك في صلاته، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٢١١) عن عمر بن محمد بن زيد، عن سالم بن عبد الله، فذكره.","vol":"5","page":548},{"text":"٣٧٧٤ - (ط) عطاء بن يسار - ﵁ -: قال: سألتُ عبد الله ⦗٥٤٩⦘ ابن عمرو بن العاص وكعبَ الأحبار عن الذي يشك في صلاته، فلا يدري كم صلى: «أثلاثًا أو أربعًا؟ فكلاهما قال: لِيُصَلِّ ركعة أخرى، ثم ليسجدْ سجدتين وهو جالس» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٩٦ في الصلاة، باب إتمام المصلي ما ذكر إذا شك في صلاته، وقد جاء في المرفوع بمعناه، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٢١٢) عن عفيف بن عمرو السهمي، عن عطاء بن يسار، فذكره.","vol":"5","page":548},{"text":"٣٧٧٥ - (د س) معاوية بن حديج (١) - ﵁ -: «أن رسولَ الله - ﷺ- صلَّى يومًا فسلَّم وقد بقيتْ من صلاته ركعة، وخرج فأدركَهُ رَجل، فقال: نسيتَ من الصلاة ركعة، فرجع فدخل المسجد وأمر بلالًا فأقام الصلاة، فصلى للناس ركعة، فأخبرتُ بذلك الناسَ، فقالوا: تَعْرِفُ الرَّجُلَ؟ قلت: لا، إلا أن أراه، فمرَّ بي رَجُل، فقلت: هذا هو، فقالوا: هذا هو طلحةُ بنُ عبيد الله» أخرجه أبو داود والنسائي (٢) .\n_________\n(١) بضم الحاء المهملة وياء وجيم.\n(٢) رواه أبو داود رقم (١٠٢٣) في الصلاة، باب إذا صلى خمسًا، والنسائي ٢ / ١٨ و١٩ في الآذان، باب الإقامة لمن نسي ركعة من الصلاة، ورواه أيضًا أحمد في \" المسند \" ٦ / ٤٠١ وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٠١) قال: حدثنا حجاج. قال: حدثنا ليث. وأبو داود (١٠٢٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث، يعني ابن سعد. والنسائي (٢/١٨) . وفي الكبرى (١٥٤٤) قال: أخبرنا قتيبة. قال: حدثنا الليث. وابن خزيمة (١٠٥٢) قال: أخبرنا محمد بن عبد الله بن عبد الحكم. قال: أخبرنا أبي وشعيب. قالا: أخبرنا الليث. وفي (١٠٥٣) قال: حدثنا بندار. قال: حدثنا وهب بن جرير قال: حدثنا أبي. قال: سمعت يحيى بن أيوب.\nكلاهما - الليث، ويحيى بن أيوب - عن يزيد بن أبي حبيب، عن سويد بن قيس، فذكره.","vol":"5","page":549},{"text":"٣٧٧٦ - (س) محمد بن يوسف - مولى عثمان - ﵁ -: عن أبيه يوسف: أن معاويةَ صلَّى إِمامَهم (١)، فقام في الصلاة وعليه جلوس، فسبَّح الناسُ، فتمَّ على قيامه، ثم سجد بنا سجدتين وهو جالس بعد أن أتمَّ الصلاةَ، ثم قعد ⦗٥٥٠⦘ على المنبر فقال: إني سمعتُ رسولَ الله - ﷺ- يقول: «من نسي شيئًا من صلاته فليسجدْ مثل هاتين السجدتين» أخرجه النسائي (٢) .\n_________\n(١) في المطبوع: أمامه.\n(٢) ٣ / ٣٣ في السهو، باب ما يفعل من نسي شيئًا من صلاته، وفي إسناده ضعف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٠٠) قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج. وفي (٤/١٠٠) قال: حدثنا يونس، قال: حدثنا ليث، يعني ابن سعد، عن محمد، يعني ابن عجلان. والنسائي (٣/٣٣) . وفي الكبرى (٥٠٨ و١٠٩٢) قال: أخبرنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث، قال: حدثنا الليث، عن محمد بن عجلان.\nكلاهما - ابن جريج، ومحمد بن عجلان - عن محمد بن يوسف مولى عثمان عن أبيه يوسف، فذكره.\n- في رواية ابن جريج، قال: أخبرني محمد بن يوسف مولى عمرو بن عثمان.","vol":"5","page":549},{"text":"٣٧٧٧ - (س) عبد الله بن مسعود - ﵁ -: قال: «من أوْهَم في صلاته فلْيَتَحرَّ الصوابَ، ثم يسجدُ سجدتين بعد ما يفْرُغُ وهو جالس» .\nوفي رواية: «من شك أو [أ] وْهَمَ فليتحرَّ، ثم ليسْجُدْ سجدتين» . وفي أخرى «أن رسولَ الله -ﷺ- تكلَّم، ثم سجد سجدتي السهو» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوْهَمَ): [يقال]: وَهِمْتُ - بكسر الهاء: إذا غَلِطت، وأُوهِمَ: فُعِل به ذلك.\n_________\n(١) ٣ / ٣٠ في السهو، باب التحري، وباب سجدتي السهو بعد السلام والكلام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم برقم (٣٧٦٦) .","vol":"5","page":550},{"text":"٣٧٧٨ - (د) عبد الله بن عباس - ﵄ -: «أن النبيَّ - ﷺ- سمَّى سجدتي السهو: المُرْغَمَتَيْنِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٠٢٥) في الصلاة، باب إذا صلى خمسًا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٢٥) . وابن خزيمة (١٠٦٣) قال أبو داود: حدثنا، وقال ابن خزيمة: أخبرنا محمد بن عبد العزيز بن أبي رزمة، قال: أخبرنا الفضل بن موسى، عن عبد الله بن كيسان، عن عكرمة، فذكره.","vol":"5","page":550},{"text":"٣٧٧٩ - (ط) مالك بن أنس بلغه: أن رسولَ الله - ﷺ- قال: «إني لأنسى، أو أُنَسَّى لأسُنَّ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٠٠ في السهو، باب العمل في السهو بلاغًا، وإسناده معضل، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: لا أعلم هذا الحديث روي عن رسول الله ﷺ مسندًا ولا مقطوعًا من غير هذا الوجه، وهو أحد الأحاديث الأربعة التي في الموطأ لا توجد في غيره مسندة ولا مرسلة. أقول: وقد ثبت في \" الصحيحين \" وغيرهما من حديث ابن مسعود ⦗٥٥١⦘ ﵁ أن رسول الله ﷺ قال: \" إنما أنا بشر أنسى كما تنسون، فإذا نسيت فذكروني \"، وقد تقدم في الحديث رقم (٣٧٦٦)، ولا ينافي أن يترتب على نسيانه ﷺ حكم وفوائد من البيان والتعليم، ولكن لا يجوز نفي النسيان عنه ﷺ بالكلية لحديث الباب الضعيف وهو يعارض الحديث الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك (٢٢١) بلاغا.\nوقال الزرقاني في شرح الموطأ (١/٢٩٤): قال ابن عبد البر: لا أعلم هذا الحديث روي عن رسول الله - ﷺ - مسند ولا مقطوعا من غير هذا الوجه، وهو أحد الأحاديث الأربعة التي في الموطأ التي لا توجد في غيره مسنده، ولا مرسلة، ومعناه صحيح في الأصول.","vol":"5","page":550},{"text":"<span data-type=\"title\" id=toc-729>الفرع الثاني: في سجود القرآن</span>، وفيه ستة أنواع\n<span data-type=\"title\" id=toc-730>[النوع] الأول: في وجوب السجود</span>\n٣٧٨٠ - (خ م د) عبد الله بن عمر - ﵄ -: قال: «كان رسولُ الله - ﷺ- يقرأُ السورة التي فيها السجدة فيسجد ونسجد، حتى ما يجدُ أحدُنا مكانًا لموضع جَبهته في غير وقتِ صلاة» . أخرجه البخاري ومسلم وأبو داود، وفي أخرى لأبي داود قال: «كان رسولُ الله - ﷺ- يقرأُ علينا القرآنَ، فإذا مرَّ بالسجدة كبَّر، وسجدَ وسجدنا» . وفي أخرى له: «أن رسولَ الله - ﷺ- قرأ عام الفتح سجدة، فسجد النَّاسُ كُلُّهم، منهم الرَّاكبُ والساجدُ في الأرض، حتى إن الرَّاكِبَ ليسجدُ على يده» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٥٩ في سجود القرآن، باب ازدحام الناس إذا قرأ الإمام السجدة، وباب من سجد لسجود القارئ، وباب من لم يجد موضعًا للسجود من الزحام، ومسلم رقم (٥٧٥) في المساجد، باب سجود التلاوة، وأبو داود رقم (١٤١١) و(١٤١٢) و(١٤١٣) في الصلاة، باب في الرجل يسمع السجدة وهو راكب وفي غير الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٧) (٤٦٦٩) قال: حدثنا يحيى. وفي (٢/١٤٢) (٦٢٨٥) قال: حدثنا ابن نمير. والبخاري (٢/٥١) قال: حدثنا مسدد، قال: حدثنا يحيى (ح) وحدثنا بشر بن آدم، قال: حدثنا علي بن مسهر. وفي (٢/٥٣) قال: حدثنا صدقة بن الفضل، قال: أخبرنا يحيى بن سعيد. ومسلم (٢/٨٨) قال: حدثني زهير بن حرب، وعبيد الله بن سعيد، ومحمد بن المثنى، كلهم عن يحيى القطان. قال زهير: حدثنا يحيى بن سعيد. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر. وأبو داود (١٤١٢) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد (ح) وحدثنا أحمد بن أبي شعيب، قال: حدثنا ابن نمير. وابن خزيمة (٥٥٧) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد. وفي (٥٥٨) قال: حدثناه محمد بن هشام، قال: حدثنا ابن إدريس.\nخمستهم - يحيى بن سعيد، وعبد الله بن نمير، وعلي بن مسهر، ومحمد بن بشر، وعبد الله بن إدريس - عن عبيد الله بن عمر.\n٢- وأخرجه أحمد (٢/١٥٧) (٦٤٦١) قال: حدثنا حماد، قال: حدثنا عبد الله.\nكلاهما - عبيد الله بن عمر، وعبد الله بن عمر - عن نافع، فذكره.\n* رواية عبد الله بن إدريس، عن عبيد الله، مختصرة على: «كنا نقرأ السجدة عند النبي - ﷺ - فيسجد، ونسجد معه، حتى زحم بعضنا بعضا.» .\n* لفظ رواية عبد الله بن عمر العمري: «كان رسول الله - ﷺ - يعلمنا القرآن، فإذا مر بسجود القرآن سجد، وسجدنا معه.» .\nوبلفظ: «أن رسول الله -ﷺ- قرأ عام الفتح سجدة، فسجد الناس كلهم، فمنهم الراكب، والساجد في الأرض، حتى أن الراكب ليسجد على يده» .\nأخرجه أبو داود (١٤١١) . وابن خزيمة (٥٥٦) قال: حدثنا محمد بن يحيى بخبر غريب غريب.\nكلاهما - أبو داود، ومحمد بن يحيى - عن محمد بن عثمان الدمشقي أبو الجماهر، قال: حدثنا عبد العزيز بن محمد، عن مصعب بن ثابت بن عبد الله بن الزبير عن نافع، فذكره.\nوبلفظ: «أن النبي - ﷺ - سجد في صلاة الظهر، ثم قام، فركع. فرأينا أنه قرأ تنزيل، السجدة.» .\nأخرجه أحمد (٢/٨٣) (٥٥٥٦) قال: حدثنا يزيد بن هارون. وأبو داود (٨٠٧) قال: حدثنا محمد بن عيسى، قال: حدثنا يزيد بن هارون، وهشيم.\nكلاهما - يزيد بن هارون. وهشيم - عن سليمان التيمي، عن أبي مجلز، فذكره.\n* أخرجه أبو داود (٨٠٧) قال: حدثنا محمد بن عيسى، قال: حدثنا معتمر بن سليمان، عن سليمان التيمي، عن أمية، عن أبي مجلز، فذكره.\n* قال أبو داود: قال ابن عيسى: لم يذكر أمية أحد إلا معتمر.\n* في رواية يزيد بن هارون عند أحمد، قال سليمان التيمي: ولم أسمعه من أبي مجلز.\nوبلفظ: «كان رسول الله - ﷺ - يقرأ علينا القرآن، فإذا مر بالسجدة، كبر، وسجد، وسجدنا.» .\nأخرجه أبو داود (١٤١٣) قال: حدثنا أحمد بن الفرات، أبو مسعود الرازي، قال: أخبرنا عبد الرزاق، قال: أخبرنا عبد الله بن عمر، عن نافع، فذكره.","vol":"5","page":551},{"text":"<span data-type=\"title\" id=toc-731>[النوع] الثاني: في كونه سنة</span>\n٣٧٨١ - (خ ط) ربيعة بن عبد الله: «أنه حضَرَ عُمَرَ بن الخطاب ﵁ قرأ يوم الجمعة على المنبر بـ (سورة النحل)، حتى جاء السجدةَ فنزل فسجد وسجدَ النَّاسُ، حتى إذا كانت الجمعة القابلةُ قرأ بها، حتى إذا جاء السجدةَ قال: يا أيها النَّاسُ، إنما نَمرُّ بالسجود، فمن سجدَ فقد أصابَ، ومَنْ لم يسجدْ فلا إثم عليه، ولم يسجدْ عُمَرُ» . قال البخاري: زاد نافع عن ابن عمر: «قال - يعني عمر - إن الله لم يفْرِضْ علينا السجودَ، إلا أن نشاءَ» . هذه رواية البخاري (١) .\nوأخرجه الموطأ عن عروة: «أن عُمَرَ بن الخطاب» وقال في آخره: «فلم يسجد، وَمَنَعَهُمْ أن يسجدوا» (٢) .\n_________\n(١) رواه البخاري ٢ / ٤٦٠ و٤٦١ في سجود القرآن، باب من رأى أن الله ﷿ لم يوجب السجود.\n(٢) أخرجه مالك في \" الموطأ \" ١ / ٢٠٦ في القرآن، باب ما جاء في سجود القرآن، وفيه انقطاع، فإن عروة ولد في خلافة عثمان بن عفان ﵁، فلم يدرك عمر ﵁، ولكن يشهد له رواية البخاري، وهذا دليل على أن سجود التلاوة ليس بواجب بل هو على الندب، خلافًا لمن قال بالوجوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٤٨٥) عن هشام بن عروة، عن أبيه، فذكره. والبخاري (١٠٧٧) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف أن ابن جريج أخبرهم قال: أخبرني أبو بكر بن أبي مليكة عن عثمان بن عبد الرحمن التيمي عن ربيعة بن عبد الله بن الهدير التييم قال أبو بكر، وكان ربيعة من خيار الناس، عما حضر ربيعة من عمر بن الخطاب ﵁، فذكره.\nوقال الزرقاني في شرح الموطأ (٢/٢٩): فيه انقطاع، فعروة ولد في خلافة عثمان، فلم يدرك عمر.","vol":"5","page":552},{"text":"٣٧٨٢ - (خ) عمران بن حصين - ﵁ -: قيل له: «الرَّجُلُ يسْمَعُ السجدةَ ولم يجلس لها؟ قال: أَرأيتَ لو جلس لها؟ كأنه لا يوجِبُه ⦗٥٥٣⦘ عليه» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) في المطبوع: أخرجه رزين، وقد ذكره البخاري تعليقًا ٢ / ٤٦٠ في سجود القرآن، باب من رأى أن الله ﷿ لم يوجب السجود، قال الحافظ في \" الفتح \": وصله ابن أبي شيبة بمعناه من طريق مطرف قال: سألت عمران بن حصين عن الرجل لا يدرى أسمع السجدة أو لا؟ فقال: وسمعها أو لا، فماذا؟ وروى عبد الرزاق من وجه آخر عن مطرف أن عمران مر بقاص، فقرأ القاص السجدة، فمضى عمران ولم يسجد معه، وإسنادهما صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في سجود القرآن باب من رأى أن الله ﷿ لم يوجب السجود.\nوقال الحافظ في الفتح (٢/٦٤٩) وصله ابن أبي شيبة بمعناه من طريق مطرف، وروى عبد الرزاق من وجه آخر عن مطرف. وإسنادهما صحيح.","vol":"5","page":552},{"text":"٣٧٨٣ - (م) أبو هريرة - ﵁ -: قال: قال رسولُ الله - ﷺ-: «إذا قرأ ابنُ آدَم السجدةَ فسجد، اعتزلَ الشيطانُ يبكي، يقول»: «يا ويلَتى، أُمِر ابنُ آدم بالسجودِ فسجدَ، فله الجنةُ، وأُمِرتُ بالسجود فأبيتُ فليَ النارُ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٨١) في الإيمان، باب بيان إطلاق اسم الكفر على من ترك الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٤٣) قال: حدثنا وكيع ويعلى ومحمد ابنا عبيد ومسلم (١/٦١) قال: حدثني أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية (ح) وحدثني زهير. قال: حدثنا وكيع. وابن ماجة (١٠٥٢) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا أبو معاوية. وابن خزيمة (٥٤٩) قال: حدثنا يوسف بن موسى قال: أخبرنا جرير (ح) وحدثنا سلم بن جنادة. قال: حدثنا أبو معاوية.\nخمستهم - وكيع، ويعلى، ومحمد، وأبو معاوية، وجرير - عن الأعمش، عن أبي صالح، فذكره.\n* الروايات متقاربة المعنى.","vol":"5","page":553},{"text":"<span data-type=\"title\" id=toc-732>[النوع] الثالث: في السجود بعد الصبح</span>\n٣٧٨٤ - (د) أبو تميمة الهجيمي قال: «لما بَعَثْنا الرَّكْبَ - قال: أبو داود: يعني إلى المدينة - قال كنتُ أقصُّ بعد صلاةِ الصبح، فأسجدُ فيها، فنهاني ابنُ عمرَ ﵁، فلم أنتَه - ثلاث مرات - ثم عاد، فقال: إني صلَّيتُ خلْفَ رسولِ الله - ﷺ-، ومع أبي بكر وعُمرَ وعثمانَ ﵃، فلم يسجدوا حتى تطْلُعَ الشمس» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤١٥) في الصلاة، باب فيمن يقرأ السجدة بعد الصبح، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤١٥) قال: حدثنا عبد الله بن الصباح العطار، قال: حدثنا أبو بحر، قال: حدثنا ثابت بن عمارة، قال: حدثنا أبو تميمة الهجمي، فذكره.","vol":"5","page":553},{"text":"٣٧٨٥ - () سالم بن عبد الله - ﵀ - قال: «كان ابنُ عمر إذا قرأ بالسجدة بعد الصبح يسجد ما لم يُسفِرْ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من رواية رزين، ولم أقف عليه.","vol":"5","page":554},{"text":"<span data-type=\"title\" id=toc-733>[النوع] الرابع: كم في القرآن سجدة</span>؟\n٣٧٨٦ - (د) عمرو بن العاص - ﵁ -: قال: «أقرأني النبيُّ - ﷺ- خمس عشرةَ سجدة في القرآن، منها ثلاثُ في المُفصَّل، وفي سورة الحج سجدتان» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٠١) في الصلاة، باب تفريع أبواب السجود وكم سجدة في القرآن، ورواه أيضًا ابن ماجة رقم (١٠٥٧) في إقامة الصلاة، باب عدد سجود القرآن، والحاكم في \" المستدرك \" ١ / ٢٢٣، وفي سنده عبد الله بن منين لم يوثقه غير يعقوب بن سفيان، ولم يرو عنه سوى الحارث ابن سعيد العتقي، وهو مجهول، ولكن لبعضه شاهد من حديث عقبة في الحديث الآتي رقم (٣٧٨٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤٠١) قال: حدثنا محمد بن عبد الرحيم البرقي. وابن ماجة (١٠٥٧) قال: حدثنا محمد بن يحيى.\nكلاهما - محمد بن عبد الرحيم، ومحمد بن يحيى - قالا: حدثنا ابن أبي مريم، قال: أخبرنا نافع بن يزيد، عن الحارث بن سعيد، العتقي، عن عبد الله بن منين، من بني عبد كلال، فذكره.","vol":"5","page":554},{"text":"٣٧٨٧ - (د ت) أبو الدرداء - ﵁ -: أن رسولَ الله - ﷺ- قال: «في القرآن إحدى عشرةَ سجدة» أخرجه أبو داود وقال: إسناده واه، وفي رواية الترمذي: قال أبو الدرداء: «سجدتُ مع رسولِ الله - ﷺ- إحدى عشرةَ سجدة، منها التي في (النجم)» (١) . ⦗٥٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَاهٍ): الواهي: الضعيف.\n_________\n(١) رواه أبو داود تعليقًا على حديث عمرو بن العاص الذي قبله رقم (١٤٠١) في الصلاة، باب تفريع أبواب السجود وكم سجدة في القرآن، والترمذي رقم (٥٦٨) في الصلاة، باب ما جاء في سجود القرآن من حديث عمر الدمشقي عن أم الدرداء عن أبي الدرداء، وعمر الدمشقي مجهول، وحديثه عن أم الدرداء منقطع، وليس له في الكتب الستة إلا هذا الحديث عند الترمذي وحده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٩٤) قال: حدثنا سريج بن النعمان. وابن ماجة (١٠٥٥) قال: حدثنا حرملة بن يحيى المصري. الترمذي (٥٦٨) قال: حدثنا سفيان بن وكيع.\nثلاثتهم - سريج، وحرملة، وسفيان بن وكيع - عن عبد الله بن وهب، عن عمرو بن الحارث، عن سعيد بن أبي هلال، عن عمر الدمشقي، عن أم الدرداء، فذكرته.\n* أخرجه أحمد (٦/٤٤٢) قال: حدثنا يحيى بن غيلان، قال: حدثنا رشدين، قال: حدثني عمرو بن الحارث. والترمذي (٥٦٩) قال: حدثنا عبد الله بن عبد الرحمان، قال: أخبرنا عبد الله بن صالح، قال: حدثنا الليث بن سعد، عن خالد بن يزيد.\nكلاها - عمرو بن الحارث، وخالد بن يزيد - عن سعيد بن أبي هلال، عن عمر بن حيان الدمشقي، قال: سمعت مخبرا، يخبر، عن أم الدرداء، عن أبي الدرداء، عن النبي -ﷺ-. نحوه.\n* قال أبو عيسى الترمذي: وهذا أصح من حديث سفيان بن وكيع عن عبد الله بن وهب.\nورواية أبي داود أخرجها تعليقا (حديث ١٤٠١) .","vol":"5","page":554},{"text":"<span data-type=\"title\" id=toc-734>[النوع] الخامس: في تفصيل السجدات</span>\n<span data-type=\"title\" id=toc-735>سورة الحج</span>\n٣٧٨٨ - (ت د) عقبة بن عامر - ﵁ -: قال: «قلتُ: يا رسولَ الله أفي (الحج) سجدتان؟ قال: نعم، ومن لم يسجدْهما فلا يقرأهما» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (١٤٠٢) في الصلاة، باب تفريع أبواب السجود، والترمذي رقم (٥٧٨) في الصلاة، باب ما جاء في السجدة في الحج، ورواه أيضًا أحمد ٤ / ١٥١ و١٥٥، والحاكم ١ / ٢٢١ و٢ / ٣٩٠، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٥١) قال: حدثنا أبو سعيد مولى بني هاشم. وفي (٤/١٥٥) قال: حدثنا أبو عبد الرحمان. وأبو داود (١٤٠٢) قال: حدثنا أحمد بن عمرو بن السرح، قال: أخبرنا ابن وهب. والترمذي (٥٧٨) قال: حدثنا قتيبة.\nأربعتهم - أبو سعيد، وأبو عبد الرحمان، وابن وهب، وقتيبة - عن ابن لهيعة، قال: حدثنا مشرح بن هاعان أبو مصعب المعافري، فذكره.\nقال الترمذي: هذا حديث ليس إسناده بذاك القوي.","vol":"5","page":555},{"text":"٣٧٨٩ - (ط) عمر بن الخطاب - ﵁ -: «قرأ (سورة الحج) فسجد فيها سجدتين، ثم قال: إنَّ هذه السورةَ فُضِّلت بسجدتين» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٠٥ و٢٠٦ في القرآن، باب ما جاء في سجود القرآن، وفي سنده جهالة رجل من أهل مصر، ولكن له شواهد بمعناه يقوى بها، منها الذي بعده، ومنها ما ذكره ابن كثير في التفسير، قال: قال الحافظ أبو بكر الإسماعيلي: حدثني ابن أبي داود، حدثنا يزيد بن عبد الله، حدثنا الوليد، حدثنا أبو عمرو، حدثنا حفص بن غياث حدثني نافع قال: حدثني أبو الجهم أن عمر سجد سجدتين في الحج وهو بالجابية وقال: إن هذه فضلت بسجدتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٤٨٢) عن نافع مولى ابن عمر، أن رجلا من أهل مصر أخبره أن عمر بن الخطاب، فذكره.","vol":"5","page":555},{"text":"٣٧٩٠ - (ط) عبد الله بن دينار: قال: رأيتُ عبد الله بنَ عمر ⦗٥٥٦⦘ ﵄ سجد في (سورة الحج) سجدتين. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٠٦ في القرآن، باب ما جاء في سجود القرآن، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٤٨٣) فذكره. وقال الزرقاني في شرح الموطأ (٢/٢٨): وروى عن عقبة مرفوعا: في الحج سجدتان، ومن لم يسجدهما فلا يقرأهما إلا وهو طاهر والتعلق به ليس بقوي لضعف إسناده قاله الباجي، ورده ابن زرقون بأن ابن حنبل احتج به، وهو أعلم بإسناده، وهذا رد بالصدر من فقيه على محدث حاف إذا لا يلزم من احتجاجه به أن لا يكون ضعيفا، فالكلام إنما هو مع إسناده.","vol":"5","page":555},{"text":"<span data-type=\"title\" id=toc-736>سورة ص</span>\n٣٧٩١ - (خ ت د س) عبد الله بن عباس - ﵄ - قال: مجاهد: قلتُ لابن عباس أَأَسجدُ في (ص) فقرأ: ﴿وَمِنْ ذُرِّيَّتِهِ دَاوُدَ وَسُلَيْمَانَ﴾ - حتى أتى - ﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٨٤ - ٩٠] فقال: «نبيُّكم - ﷺ- ممَّن أُمر أن يقْتَديَ بهم» . وفي رواية عكرمة عن ابن عباس قال: «ليست (ص) من عزائم السجود، وقد رأيت النبيَّ - ﷺ- يسجدُ فيها» . أخرجه البخاري وأخرج الترمذي وأبو داود الثانية.\nوفي رواية النسائي قال: «إن النبيَّ - ﷺ- سجد في (ص)، وقال سجدها داودُ توبة، ونسجدها شكرًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عزائم السجود): واجباتها، والمراد: ما سنه رسول الله -ﷺ- منها، وما عزم على فعله.\n_________\n(١) رواه البخاري ٢ / ٤٥٦ في سجود القرآن، باب سجدة ﴿ص﴾ وفي الأنبياء، باب ﴿واذكر عبدنا داود ذا الأيد إنه أواب﴾، وأبو داود رقم (١٤٠٩) في الصلاة، باب السجود في ﴿ص﴾، والترمذي رقم (٥٧٧) في الصلاة، باب ما جاء في السجدة في ﴿ص﴾، والنسائي ٢ / ١٥٩ في الافتتاح، باب سجود القرآن، السجود في ﴿ص﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٦٠) (٣٣٨٨) قال: حدثنا يحيى بن عبد الملك بن أبي غنية. والبخاري (٤/١٩٦) قال: حدثنا محمد، قال: حدثنا سهل بن يوسف. وفي (٦/١٥٥) قال: حدثنا محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. وفي (٦/١٥٥) قال: حدثني محمد بن عبد الله، قال: حدثنا محمد بن عبيد الطنافسي. وابن خزيمة (٥٥٢) قال: حدثنا محمد بن العلاء بن كريب وعبد الله بن سعيد الأشج، قالا: حدثنا أبو خالد. (ح) وحدثنا الأشج، قال: حدثنا ابن أبي غنية.\nخمستهم - ابن أبي غنية، وسهل، وشعبة، ومحمد بن عبيد، وأبو خالد الأحمر - عن العوام بن حوشب.\n٢- وأخرجه البخاري (٦/٧١) قال: حدثني إبراهيم بن موسى، قال: أخبرنا هشام، أن ابن جريج أخبرهم، قال: أخبرني سليمان الأحول.\nكلاهما - العوام، وسليمان - عن مجاهد، فذكره. وألفاظهم متقاربة.\nوبلفظ: «كان النبي، -ﷺ- يسجد، في ﴿ص﴾ .» .\nأخرجه أحمد (١/٣٦٤) (٣٤٣٦) قال: حدثنا ابن فضيل، قال: حدثنا ليث، عن مجاهد، فذكره.\nوبلفظ: «أن النبي، -ﷺ-، سجد في ﴿ص﴾ وقال: سجدها داود توبة، ونسجدها شكرا.» .\nأخرجه النسائي (٢/١٥٩) وفي الكبرى (٩٣٩) قال: أخبرني إبراهيم بن الحسن المقسمي، قال: حدثنا حجاج بن محمد، عن عمر بن ذر، عن أبيه عن سعيد بن جبير،فذكره.\nوبلفظ: «أنه كان يسجد في ﴿ص﴾ فقيل له. فقال: ﴿أولئك الذين هدى الله فبهداهم اقتده﴾ . وقال: سجدها داود، وسجدها رسول الله، -ﷺ-.» .\nأخرجه ابن خزيمة (٥٥١) قال: حدثنا عبد الله بن سعيد الأشج، قال أخبرنا حفص بن غياث، وأبو خالد يعني سليمان بن حيان الأحمر، عن العوام ابن حوشب، عن سعيد بن جبير، فذكره.","vol":"5","page":556},{"text":"٣٧٩٢ - (د) أبو سعيد الخدري - ﵁ -: قال: «قرأ رسولُ الله ⦗٥٥٧⦘ ﷺ- سورة (ص) وهو على المنبر، فلما بلغ السجدة نزل، فسجد، وسجد الناسُ معه، فلما كان يوم آخرُ قرأها، فلما بلغ السجدةَ تَشَزَّن الناسُ للسجود، فقال رسولُ الله - ﷺ-: إنما هي توبة نبيّ، ولكني رأَيتُكم تشزَّنتم، فنزل فسجد وسجدوا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَشَزَّن) التشَزُّن: التهيؤ والاستعداد لفعل الشيء.\n_________\n(١) رقم (١٤١٠) في الصلاة، باب السجود في ﴿ص﴾، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٤٧٤، ١٥٦٢) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث، قال: حدثني خالد يعني ابن يزيد. وأبو داود (١٤١٠) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني عمرو يعني ابن الحارث. وابن خزيمة (١٤٥٥، ١٧٩٥) قال: حدثنا محمد بن عبد الله بن عبد الحكم، قال: أخبرنا أبي، وشعيب، قالا: أخبرنا الليث، قال: حدثنا خالد وهو ابن يزيد.\nكلاهما - خالد، وعمرو - عن سعيد بن أبي هلال، عن عياض بن عبد الله، فذكره.","vol":"5","page":556},{"text":"<span data-type=\"title\" id=toc-737>سورة النجم</span>\n٣٧٩٣ - (خ م د س) عبد الله بن مسعود - ﵁ -: «أن النبيَّ - ﷺ- قرأ ﴿وَالنَّجم﴾ فسجد فيها، وسجد مَنْ كان مَعَهُ، غير أن شيخًا من قريش أخذ كفًا من حصى أو تراب فرفعه إلى جبهته، وقال: يكفيني هذا. قال عبد الله: فلقد رأيتُه بعد قُتِلَ كافرًا» أخرجه البخاري ومسلم وأبو داود، وأخرجه النسائي مختصرًا قال: «قرأ (النجم) فسجد فيها» . وفي رواية للبخاري قال: «أولُ سورة أُنزلت فيها سجدة (النجمُ) قال: فسجد رسولُ الله -ﷺ- وسجدَ من خلفَه، إلا رجلًا رأيتُه أخذ كفًا من تراب فسجد عليه، فرأيتُه بعد ذلك قُتِلَ كافرًا، وهو أُميَّةُ بن خَلَف» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٥٧ في سجود القرآن، باب سجدة ﴿والنجم﴾، وباب ما جاء في سجود ⦗٥٥٨⦘ القرآن وسنتها، وفي فضائل أصحاب النبي ﷺ، باب ما لقي النبي ﷺ وأصحابه من المشركين بمكة، وفي المغازي، باب دعاء النبي ﷺ على كفار قريش، وفي تفسير سورة ﴿والنجم﴾، ومسلم رقم (٥٧٦) في المساجد، باب سجود التلاوة، وأبو داود رقم (١٤٠٦) في الصلاة، باب من رأى فيها السجود، والنسائي ٢ / ١٦٠ في الافتتاح، باب السجود في ﴿والنجم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٣٨٨) (٣٦٨٢) قال: حدثنا وكيع، قال: حدثنا سفيان.\n٢- وأخرجه أحمد (١/٤٠١) (٣٨٠٥) قال: حدثنا يزيد. وفي (١/٤٣٧) (٤١٦٤) قال: حدثنا محمد بن جعفر، وعفان. وفي (١/٤٤٣) (٤٢٣٥) قال: حدثنا يحيى بن سعيد. وفي (١/٤٦٢) (٤٤٠٥) قال: حدثنا عفان. والدارمي (١٤٧٣) قال: أخبرنا أبو الوليد الطيالسي. والبخاري (٢/٥٠) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٢/٥٠) قال: حدثنا حفص بن عمر،. وفي (٥/٥٧) قال: حدثنا سليمان بن حرب. وفي (٥/٩٦) قال: حدثنا عبدان بن عثمان، قال: أخبرني أبي ومسلم (٢/٨٨) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. وأبو داود (١٤٠٦) قال: حدثنا حفص بن عمر. والنسائي (٢/١٦٠) وفي الكبرى (٩٤١) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. وابن خزيمة (٥٥٣) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر.\nثمانيتهم - يزيد، ومحمد بن جعفر غندر، وعفان، ويحيى بن سعيد، وأبو الوليد، وحفص بن عمر، وعثمان والد عبدان، وخالد - عن شعبة.\n٣- وأخرجه البخاري (٦/١٧٧) قال: حدثنا نصر بن علي، قال: أخبرني أبو أحمد، يعني الزبيري، قال: حدثنا إسرائيل.\nثلاثتهم - سفيان، وشعبة، وإسرائيل- عن أبي إسحاق، قال: سمعت الأسود، فذكره.\n* رواية خالد عن شعبة مختصرة على: «أن رسول الله - ﷺ - قرأ النجم فسجد فيها.» .\n* وفي رواية إسرائيل زاد في آخره: «وهو أمية بن خلف» .","vol":"5","page":557},{"text":"٣٧٩٤ - (خ ت) عبد الله بن عباس - ﵄ -: «أن رسولَ الله - ﷺ- سَجَدَ بـ (النجم) وسجد معه المسلمون والمشركون، والجنُّ والإنسُ» . أخرجه البخاري والترمذي (١) .\n_________\n(١) رواه البخاري ٢ / ٤٥٧ في سجود القرآن، باب سجود المسلمين مع المشركين، وفي تفسير سورة: ﴿والنجم﴾ والترمذي رقم (٥٧٥) في الصلاة، باب ما جاء في السجدة في ﴿والنجم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٥١) قال: حدثنا مسدد. وفي (٦/١٧٧) قال: حدثنا أبو معمر والترمذي (٥٧٥) قال: حدثنا هارون بن عبد الله البزاز البغدادي، قال: حدثنا عبد الصمد بن عبد الوارث.\nثلاثتهم - مسدد، وأبو معمر، وعبد الصمد - قالوا: حدثنا عبد الوارث، قال: حدثنا أيوب، عن عكرمة، فذكره.","vol":"5","page":558},{"text":"٣٧٩٥ - (س) المطلب بن [أبي] وداعة - ﵁ -: قال: «قرأ رسولُ الله - ﷺ- بمكة سورة (النجم)، وسجدَ مَنْ عنده، فرفعتُ رأسي وأَبَيْتُ أن أَسجدَ، ولم يكن يومئذ أسلَمَ المطلبُ» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٦٠ في الافتتاح، باب السجود في ﴿والنجم﴾، وفي سنده جعفر بن المطلب، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن يشهد له معنى الحديثين اللذين قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٠، ٤/٢١٥، ٦/٣٩٩) . والنسائي (٢/٦٠) وفي الكبرى (٩٤٠) قال: أخبرنا عبد الملك بن عبد الحميد بن ميمون بن مهران، قال: حدثنا ابن حنبل، قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن معمر، عن ابن طاووس، عن عكرمة بن خالد، عن جعفر بن المطلب ابن أبي وداعة السهمي، فذكره.\n* أخرجه أحمد (٣/٤٢٠، ٤/٢١٥، ٦/٤٠٠) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن ابن طاووس، عن عكرمة بن خالد، عن المطلب، فذكره. ولم يذكر جعفر بن المطلب.","vol":"5","page":558},{"text":"٣٧٩٦ - (خ) عبد الله بن عمر - ﵄ -: «أن النبيَّ - ﷺ- قرأ (النجم) فسجد فيها» . أخرجه البخاري.\nقال الحميدي: قال أبو مسعود [الدمشقي]: أخرجه البخاري في سجود القرآن: قال: ولم أجده فيما عندنا من النسخ (١) .\n_________\n(١) وكذلك لم نجده في النسخ التي بين أيدينا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"5","page":558},{"text":"٣٧٩٧ - (ط) [عبد الرحمن بن هرمز] الأعرج: «أن عمر بن الخطاب قرأ بـ ﴿النجم إذا هوى﴾، فسجد فيها، ثم قام فقرأ بسورة أُخرى أخرجه الموطأ» (١) .\n_________\n(١) ١ / ٢٠٦ في القرآن، باب ما جاء في سجود القرآن، وإسناده منقطع، لكن روى الطبري بسند صحيح عن عبد الرحمن بن أبزى عن عمر أنه قرأ ﴿والنجم﴾ في الصلاة فسجد فيها، ثم قام فقرأ ﴿إذا زلزلت﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٤٨٤) عن ابن شهاب، عن الأعرج، فذكره. وقال الزرقاني في شرح الموطأ (٢/٢٩): وروي الطبراني بسند صحيح عن عبد الرحمن بن أبزي عن عمر، أنه قرأ النجم في الصلاة فسجد فيها ثم قام فقرأ ﴿إذا زلزلت الأرض﴾ .","vol":"5","page":559},{"text":"٣٧٩٨ - (خ م ت د س) زيد بن ثابت - ﵁ -: قال: «قرأتُ على رسولِ الله -ﷺ- (النجم)، فلم يسجد فيها» . أخرجه البخاري ومسلم والترمذي وأبو داود، وقال أبو داود: «وكان زيد الإمامَ، فلم يسجد فيها. وفي رواية النسائي عن عطاء بن يسار: أنه سأل زيد بن ثابت عن القراءة مع الإمام؟ فقال: لا قراءة مع الإمام في شيء، وزعم أنه قرأ على رسولِ - ﷺ- ﴿وَالنَّجمِ إِذا هَوَى﴾ فلم يسجد» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٥٨ في سجود القرآن، باب من قرأ السجدة ولم يسجد، ومسلم رقم (٥٧٧) في المساجد، باب سجود التلاوة، وأبو داود رقم (١٤٠٤) في الصلاة، باب من لم ير السجود في المفصل، والترمذي رقم (٥٧٦) في الصلاة، باب ما جاء من لم يسجد فيه، والنسائي ٢ / ١٦٠ في الافتتاح، باب ترك السجود في ﴿النجم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/١٨٣) قال: حدثنا يحيى بن سعيد. وفي (٥/١٨٦) قال: حدثنا وكيع، ويزيد. وعبد بن حميد (٢٥١) والدارمي (١٤٨٠) قالا:عبد، والدارمي أخبرنا عبيد الله بن موسى، والبخاري (٢/٥١) قال: حدثنا آدم بن أبي رياس. وأبو داود (١٤٠٤) قال: حدثنا هناد بن السري، قال: حدثنا وكيع. والترمذي (٥٧٦) قال: حدثنا يحيى بن موسى، قال: حدثنا وكيع. وابن خزيمة (٥٦٨) قال: حدثنا بندار، قال: حدثنا يحيى (ح) وحدثنا بندار مرة، قال: حدثنا يحيى، وعثمان بن عمر.\nستتهم - يحيى، ووكيع، ويزيد، وعبيد الله، وآدم، وعثمان - عن ابن أبي ذئب.\n٢- وأخرجه البخاري (٢/٥١) قال: حدثنا سليمان بن داود أبو الربيع. ومسلم (٢/٨٨) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة بن سعيد، وابن حجر. والنسائي (٢/١٦٠) وفي الكبرى (٩٤٢) قال: أخبرنا علي بن حجر. وابن خزيمة (٥٦٨) قال: حدثناه علي بن حجر.\nأربعتهم - سليمان، ويحيى، وقتيبة، وابن حجر - قالوا: حدثنا إسماعيل بن جعفر، عن يزيد بن خصيفة.\n٣- وأخرجه ابن خزيمة (٥٦٨) قال: حدثنا أحمد بن عبد الرحمان بن وهب، قال: حدثنا عمي، عن أبي صخر.\nثلاثتهم - ابن ذئب، ويزيد بن خصيفة، وأبو صخر - عن يزيد بن عبد الله بن قسط، عن عطاء، فذكره.","vol":"5","page":559},{"text":"<span data-type=\"title\" id=toc-738>سورة انشقَّت</span>\n٣٧٩٩ - (خ م ط د س) أبو هريرة - ﵁ -: قال أبو سلمةَ: «رأيت أبا هريرة قرأ: ﴿إذَا السَّمَاءُ انْشَقَّتْ﴾ فسجد بها، فقلت: يا أبا هريرةَ، ⦗٥٦٠⦘ ألم أَرَك تسجدُ؟ قال: لو لم أر النبيَّ - ﷺ- يسجدُ لم أسجد» . وفي حديث أبي رافع الصايغ قال: «صليتُ مع أبي هريرة العَتَمةَ، فقرأَ ﴿إذا السَّماءُ انشقَّتْ﴾ فسجدَ، فقلتُ: ما هذه [السجدة]؟ قال: سجدتُ بها خلف أبي القاسم - ﷺ-، فلا أزال أسجدُ بها حتى ألقاه» . أخرجه البخاري ومسلم، ولمسلم: «أن أبا هريرة قرأ لهم: ﴿إِذَا السَّماءُ انشقَّتْ﴾ فسجدَ فيها، فلما انصرف أخبرهم: أنَّ رسولَ الله - ﷺ- سجد فيها» .\nوأخرج الموطأ الرواية الأولى، وأخرج أبو داود رواية أبي رافع، وأخرج النسائي الأولى والثانية والثالثة، وله في أخرى قال: «سجدَ أبو بكر وعمرُ في ﴿إذا السَّماءُ انشقَّتْ﴾ وَمَنْ هو خير منهما» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٥٩ في سجود القرآن، باب سجدة ﴿إذا السماء انشقت﴾، وباب من قرأ السجدة في الصلاة فيسجد بها، وفي صفة الصلاة، باب الجهر بالعشاء، وباب القراءة في العشاء، ومسلم رقم (٥٧٨) في المساجد، باب سجود التلاوة، والموطأ ١ / ٢٠٥ في القرآن، باب ما جاء في سجود القرآن، وأبو داود رقم (١٤٠٨) في الصلاة، باب السجود في ﴿إذا السماء انشقت﴾ و﴿اقرأ﴾، والنسائي ٢ / ١٦١ في الافتتاح، باب السجود في ﴿إذا السماء انشقت﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٤٥) عن عبد الله بن يزيد مولى الأسود بن سفيان. وأحمد (٢/٤١٣) قال: حدثنا عفان. قال: حدثنا همام. قال: حدثنا يحيى بن أبي كثير. وفي (٢/٤٣٤) قال: حدثنا يحيى بن سعيد، عن هشام، قال: حدثنا يحيى. وفي (٢/٤٤٩) قال: حدثنا يزيد قال: أخبرنا محمد بن عمرو. وفي (٢/٤٥٤) قال: حدثنا حجاج. قال: أخبرنا ابن أبي ذئب. (ح) وأبو النضر، عن ابن أبي ذئب، عن عبد العزيز بن عياش، عن عمر بن عبد العزيز. وفي (٢/٤٦٦) قال: حدثنا عبد الرحمان. قال: حدثنا هشام، عن يحيى بن أبي كثير. وفي (٢/٤٨٧) قال: قرأت على عبد الرحمان: مالك، عن عبد الله بن زيد مولى الأسود بن سفيان. وفي (٢/٥٢٩) قال: حدثنا عثمان بن عمر. قال: أخبرنا مالك، عن عبد الله بن يزيد. والدارمي (١٤٧٦) قال: أخبرنا يزيد بن هارون.\nقال: حدثنا محمد بن عمرو. وفي (١٤٧٧) قال: أخبرنا محمد بن يوسف. قال: حدثنا الأوزاعي، عن يحيى. والبخاري (٢/٥١) قال: حدثنا مسلم ومعاذ بن فضالة. قالا: أخبرنا هشام، عن يحيى. ومسلم (٢/٨٨، ٨٩) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك، عن عبد الله بن يزيد مولى الأسود ابن سفيان. (ح) وحدثني إبراهيم بن موسى. قال: أخبرنا عيسى، عن الأوزاعي، عن يحيى بن أبي كثير. (ح) وحدثنا محمد بن المثنى. قال: حدثنا ابن أبي عدي، عن شهام، عن يحيى بن أبي كثير. والنسائي (٢/١٦١) وفي الكبرى (٩٤٣) قال: أخبرنا قتيبة، عن مالك، عن عبد الله بن يزيد. وفي (٢/١٦١) وفي الكبرى (٩٤٤) قال: أخبرنا محمد بن رافع. قال: حدثنا ابن أبي فديك. قال: أنبأنا ابن أبي ذئب، عن عبد العزيز بن عياش، عن ابن قيس، وهو محمد، عن عمر بن عبد العزيز.\nأربعتهم - عبد الله بن يزيد، ويحيى بن أبي كثير، ومحمد بن عمرو، وعمر بن عبد العزيز - عن أبي سلمة بن عبد الرحمان، فذكره.\n- وعن عطاء بن ميناء عنه.\nأخرجه الحميدي (٩٩١) قال: حدثنا سفيان. وأحمد (٢/٢٤٩) قال: حدثنا سفيان. وفي (٢/٤٦١) قال: حدثنا عبد الرحمان، عن سفيان. والدارمي، (١٤٧٩) قال: أخبرنا محمد بن يوسف. قال: حدثنا سفيان. ومسلم (٢/٨٩) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد. قالا: حدثنا سفيان بن عيينة. وأبو داود (١٤٠٧) قال: حدثنا مسدد. قال: حدثنا سفيان. وابن ماجة (١٠٥٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والترمذي (٥٧٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا سفيان بن عيينة. والنسائي (٢/١٦٢) وفي الكبرى (٩٤٩) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا سفيان. (ح) ووكيع. عن سفيان وابن خزيمة (٥٥٤) قال: حدثنا أبو موسى. قال: حدثنا عبد الرحمان بن مهدي. قال: أخبرنا سفيان. (ح) وحدثنا سلم بن جنادة. قال: حدثنا وكيع، عن سفيان. وفي (٥٥٥) قال: حدثنا عبد الرحمان بن بشر بن الحكم. قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج.\nثلاثتهم - سفيان بن عيينة، وسفيان الثوري، وابن جريج - عن أيوب بن موسى، عن عطاء بن ميناء، فذكره.\n* الروايات متقاربة المعنى.\n١- أخرجه أحمد (٢/٢٢٩) قال: حدثنا معتمر بن سليمان. والبخاري (١/١٩٤) قال: حدثنا أبو النعمان. قال: حدثنا معتمر. وفي (١/١٩٤) قال: حدثنا مسدد. قال: حدثنا يزيد بن زريع. وفي (٢/٥٢) قال: حدثنا مسدد قال: حدثنا معتمر. ومسلم (٢/٨٩) قال: حدثنا عبيد الله بن معاذ ومحمد بن عبد الأعلى. قالا: حدثنا المعتمر. (ح) وحدثني عمرو الناقد. قال: حدثنا عيسى بن يونس. (ح) وحدثنا أبو كامل. قال: حدثنا يزيد، يعني ابن زريع.\n(ح) وحدثنا أحمد بن عبدة. قال: حدثنا سليم بن أخضر. وأبو داود (١٤٠٨) قال: حدثنا مسدد. قال: حدثنا المعتمر. والنسائي (٢/١٦٢) وفي الكبري (٩٥٠) قال: أخبرنا حميد بن مسعدة، عن سليم، وهو ابن أخضر. وابن خزيمة (٥٦١) قال: حدثنا إسحاق بن إبراهيم بن الشهيد، ومحمد بن عبد الأعلى الصنعاني وأبو الأشعث أحمد بن المقدام العجلي. قالوا: حدثنا المعتمر.\nأربعتهم - معتمر بن سليمان التيمي، ويزيد بن زريع، وعيسى بن يونس، وسليم بن أخضر - عن سليمان التيمي. قال: حدثنا بكر.\n٢- وأخرجه أحمد (٢/٤٥٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن مروان الأصفر.\n٣- وأخرجه أحمد (٢/٤٥٩) ومسلم (٢/٨٩) قال: حدثني محمد بن المثنى وابن بشار.\nثلاثتهم - أحمد بن حنبل، ومحمد بن المثنى، ومحمد بن بشار - قالوا: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن عطاء بن أبي ميمونة.\n٤- وأخرجه أحمد (٢/٤٦٦) قال: حدثنا عبد الرحمان. قال: حدثنا شعبة، عن مروان الأصفر وعطاء ابن أبي ميمونة.\nثلاثتهم - بكر بن عبد الله المزني، ومروان الأصفر، وعطاء بن أبي ميمونة - عن أبي رافع، فذكره.\n* الروايات ألفاظها متقاربة.","vol":"5","page":559},{"text":"سورة اقرأ باسم ربك\n٣٨٠٠ - (م د ت س) أبو هريرة - ﵁ -: قال: سجدْنا مَعَ النبيِّ - ﷺ- في ﴿إذا السَّماءُ انشقَّتْ﴾ و﴿اقرأ باسم ربك﴾، وفي أخرى قال: سجدَ رسولُ الله - ﷺ- في ﴿إذا السَّماءُ انشقَّتْ﴾ و﴿اقرأ باسم ربك﴾ . ⦗٥٦١⦘\nأخرجه مسلم وأبو داود والترمذي والنسائي، وللنسائي قال: سجدَ أبو بكر وعمرُ، ومَنْ هو خير منهما في ﴿إذا السَّماءُ انشقَّتْ﴾ و﴿اقرأ باسم ربِّك﴾ (١) .\n_________\n(١) رواه مسلم رقم (٥٧٨) في المساجد، باب سجود التلاوة، وأبو داود رقم (١٤٠٧) في الصلاة، باب السجود في ﴿إذا السماء انشقت﴾ و﴿اقرأ﴾، والترمذي رقم (٥٧٣) و(٥٧٤) في الصلاة، باب ما جاء في السجدة في ﴿اقرأ باسم ربك الذي خلق﴾ و﴿إذا السماء انشقت﴾، والنسائي ٢ / ١٦١ و١٦٢ في الافتتاح، باب السجود في ﴿إذا السماء انشقت﴾، وباب السجود في ﴿اقرأ باسم ربك﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٩٢) وأحمد (٢/٢٤٧) والدارمي (١٤٧٨) قال: أخبرنا أبو بكر بن أبي شيبة. وابن ماجه (١٠٥٩) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٥٧٤) قال: حدثنا قتيبة. والنسائي (٢/١٦١) وفي الكبرى (٩٤٥) قال: أخبرنا محمد بن منصور. وفي (٢/١٦١) وفي (٢/١٦١) وفي الكبرى (٩٤٦) قال: أخبرنا قتيبة.\nخمستم -الحميدي، وأحمد، وأبو بكر بن أبي شيبة، وقتيبة، ومحمد بن منصور - عن سفيان بن عيينة، عن يحيى بن سعيد، عن أبي بكر بن محمد بن عمرو بن حزم، عن عمر بن عبد العزيز، عن أبي بكر بن عبد الرحمن بن الحارث بن هشام، فذكره.\n* في رواية ابن ماجة قال أبو بكر بن أبي شيبة: هذا الحديث من حديث يحيى بن سعيد. ما سمعت أحدا يذكره غيره.\n* وأثبتنا لفظ روية محمد بن منصور عند النسائي. وعن نعيم بن عبد الله المجمر، أنه قال: صليت مع أبي هريرة فوق هذا المسجد، فقرأ ﴿إذا السماء انشقت﴾ فسجد فيها. وقال: «رأيت رسول الله -ﷺ-، يسجد فيها.» .\nأخرجه أحمد (٢/٤٥١) قال: حدثنا حجاج. وابن خزيمة (٥٥٩) قال: حدثنا الربيع بن سليمان المرادي. قال: حدثنا شعيب، يعني ابن الليث.\nكلاهما - حجاج، وشعيب - عن الليث، عن بكير بن عبد الله، عن نعيم بن عبد الله المجمر، فذكره.\n- عن عبد الرحمن الأعرج مولى بني مخزوم عن أبي هريرة؛ أنه قال: «سجد رسول الله -ﷺ- في ﴿إذا السماء انشقت﴾ و﴿اقرأ باسم ربك﴾ .» .\nأخرجه مسلم (٢/٨٩) قال: حدثنا محمد بن رمح. قال: أخبرنا الليث، عن يزيد بن أبي حبيب، عن صفوان بن سليم. (ح) وحدثني حرملة بن يحيى. قال: حدثنا ابن وهب. قال: أخبرني عمرو بن الحارث، عن عبيد الله بن أبي جعفر.\nكلاهما - صفوان، وعبيد الله - عن عبد الرحمن الأعرج، فذكره.\n- وعن محمد بن سيرين، عن أبي هريرة. قال: «سجد أبو بكر وعمر ﵄ ومن هو خير منهما، -ﷺ- في ﴿إذا السماء انشقت﴾ و﴿اقرأ باسم ربك﴾ .» .\nأخرجه النسائي (٢/١٦١) وفي الكبرى (٩٤٧) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. وفي (٢/١٦٢) وفي الكبرى (٩٤٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا المعتمر.\nكلاهما - يحيى، والمعتمر - عن قرة بن خالد، عن محمد بن سيرين، فذكره.\n* أخرجه أحمد (٢/٢٨١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن أيوب، عن ابن سيرين، أن أبا هريرة كان يسجد فيها قال أبو هريرة. «رأيت رسول الله -ﷺ- يسجد فيها. يعني ﴿إذا السماء انشقت﴾ .» .","vol":"5","page":560},{"text":"<span data-type=\"title\" id=toc-740>المفصل مجملًا</span>\n٣٨٠١ - (د) ابن عباس: «أنَّ رسولَ الله - ﷺ- لم يسجدْ في شيء من المُفصل منذ تحوَّلَ إلى المدينة» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٠٣) في الصلاة، باب من لم ير السجود في المفصل، وفي إسناده ضعف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤٠٣) . وابن خزيمة (٥٦٠) قالا: حدثنا محمد بن رافع، قال: حدثنا أزهر ابن القاسم، قال محمد: رأيته بمكة، قال: حدثنا أبو قدامة وهو الحارث بن عبيد، عن مطر الوراق، عن عكرمة، فذكره.","vol":"5","page":561},{"text":"<span data-type=\"title\" id=toc-741>[النوع] السادس: في دعاء السجود</span>\n٣٨٠٢ - (ت د س) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يقول في سجود القرآن بالليل: سجدَ وجهِيَ للذي خَلَقَهُ، وشقَّ سَمعَه وبصَرَهُ، بِحوْلِهِ وَقُوَّتِهِ» . أخرجه الترمذي وأبو داود والنسائي (١) .\nوزاد رزين: «وكان يقول: اللهم اكتب لي بها أجرًا، وحُطَّ عنِّي بها ⦗٥٦٢⦘ وزرًا، واجعلها لي عندك ذُخْرًا، وتقبَّلها منِّي كما تقبلتها من داودَ عبدِكَ ورسولِكَ» (٢) .\n_________\n(١) رواه أبو داود رقم (١٤١٤) في الصلاة، باب ما يقول إذا سجد، والترمذي رقم (٥٨٠) في الصلاة، باب ما يقول في سجود القرآن، والنسائي ٢ / ٢٢٢ في الافتتاح، باب نوع آخر من الدعاء في السجود، وقال الترمذي: حديث حسن صحيح، رواه أيضًا الحاكم في \" المستدرك \" ١ / ٢٢٠ وصححه ووافقه الذهبي.\n(٢) سيأتي تخريجه في الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٠) قال: حدثنا هشيم. والترمذي (٥٨٠، ٣٤٢٥) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الوهاب الثقفي. والنسائي (٢/٢٢٢) قال: أخبرنا سوار بن عبد الله بن سوار القاضي ومحمد بن بشار، عن عبد الوهاب.\nكلاهما - هشيم، وعبد الوهاب - عن خالد الحذاء، عن أبي العالية، فذكره.\n* أخرجه أحمد (٦/٢١٧)، وأبو داود (١٤١٤) قال: حدثنا مسدد.\nكلاهما - أحمد بن حنبل، ومسدد - قالا: حدثنا إسماعيل. قال: حدثنا خالد الحذاء، عن رجل، عن أبي العالية، مثله زاد فيه إسماعيل بن علية «عن رجل» .\nوقال الترمذي. هذا حديث حسن صحيح.","vol":"5","page":561},{"text":"٣٨٠٣ - (ت) ابن عباس - ﵄ -: قال: جاء رجل إلى رسولِ الله - ﷺ-، فقال: يا رسولَ الله، رأيتُني الليلةَ وأنا نائم، كأني أُصلِّي خلفَ شجرَة، فسجدتُ، فسجدتْ الشجرةُ لسجودي، فسمعتُها تقول: «اللهم اكتبْ لي بها أجرًا، وحُطَّ عني بها وزْرًا، واجعلها لي عندك ذُخرًا، وتقبَّلها مني كما تقبَّلْتَها من عبدك داود، قال ابن عباس: فسمعتُ رسولَ الله -ﷺ- قرأ سجدة، ثم سجد، فقال مثل ما أخبره الرَّجلُ عن قول الشجرة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٧٩) في الصلاة، باب ما يقول في سجود القرآن، ورواه أيضًا ابن ماجة في \" سننه \" رقم (١٠٥٣) في الصلاة، باب سجود القرآن، وفي سنده الحسن بن محمد بن عبيد الله بن أبي يزيد المكي، وفيه كلام، ورواه أيضًا ابن حبان في \" صحيحه \" والحاكم في \" المستدرك \" ١ / ٢٠٢ وصححه ووافقه الذهبي، ورواه بمعناه أبو يعلى والطبراني من حديث أبي سعيد الخدري، وهو حديث حسن، حسنه الحافظ ابن حجر في \" أمالي الأذكار \"، كما ذكر ذلك ابن علان في \" الفتوحات الربانية على الأذكار النووية \" ٢ / ٢٧٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٠٥٣) قال: حدثنا أبو بكر بن خلاد الباهلي. والترمذي (٥٧٩، ٣٤٢٤) قال: حدثنا قتيبة. وابن خزيمة (٥٦٢) قال: حدثنا الحسن بن محمد وفي (٥٦٣) قال: حدثنا أحمد بن جعفر الحلواني.\nأربعتهم - أبو بكر بن خلاد، وقتيبة، والحسن بن محمد بن الصباح، وأحمد بن جعفر - قالوا: حدثنا محمد بن يزيد بن خنيس، عن الحسن بن محمد بن عبيد الله بن أبي يزيد، قال: قال لي ابن جريج: يا حسن، أخبرني جدك عبيد الله بن أبي يزيد، فذكره.\nوقال الترمذي: هذا حديث حسن غريب بن حديث ابن عباس، لا نعرفه إلا من هذا الوجه، وفي الحديث الثاني ذكر نفس التعليق إلا كلمة حسن فلم يذكرها.","vol":"5","page":562},{"text":"<span data-type=\"title\" id=toc-742>الفرع الثالث: في سجود الشكر</span>\n٣٨٠٤ - (د ت) أبو بكرة - ﵁ -: قال: «كان رسولُ الله ⦗٥٦٣⦘ ﷺ- إذا جاءه أمر سُرورًا (١)، أو بُشِّرَ به (٢)، خرَّ ساجدًا، شاكرًا لله (٣) تعالى» أخرجه أبو داود، وفي رواية الترمذي: «أن النبيَّ -ﷺ- أتاه أمر فسُرَّ به، فخرَّ ساجدًا» (٤) .\n_________\n(١) نصب \" سرورًا \" بتقدير: يوجب، أو حال، بمعنى سارًا، وفي نسخ أبي داود المطبوعة: إذا جاءه أمر سرور، بالإضافة.\n(٢) في المطبوع: أو يسر به، من السرور، وهو كذلك في بعض النسخ.\n(٣) في بعض النسخ: شكرًا لله.\n(٤) رواه أبو داود رقم (٢٧٧٤) في الجهاد، باب في سجود الشكر، والترمذي رقم (١٥٧٨) في السير، باب ما جاء في سجدة الشكر، ورواه أيضًا ابن ماجة رقم (١٣٩٤) في الصلاة، باب ما جاء في الصلاة والسجدة عند الشكر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢٧٧٤) قال: حدثنا مخلد بن خالد. وابن ماجة (١٣٩٤) قال: حدثنا عبدة ابن عبد الله الخزاعي، وأحمد بن يوسف السلمي. والترمذي (١٥٧٨) قال: حدثنا محمد بن المثنى.\nأربعتهم - مخلد، وعبدة، وأحمد بن يوسف، ومحمد بن المثنى - قالوا: حدثنا أبو عاصم، قال: حدثنا بكار بن عبد العزيز بن أبي بكرة، عن أبيه، فذكره.\n* في رواية ابن ماجة - بكار بن عبد العزيز بن عبد الله بن أبي بكرة -.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه من حديث بكار بن عبد العزيز.","vol":"5","page":562},{"text":"٣٨٠٥ - (د) سعد بن أبي وقاص - ﵁ -: قال: خرجنا مع رسولِ الله - ﷺ- من مكة نريدُ المدينة، فلما كُنَّا قريبًا من عَزْوَرا (١) نزل فرفعَ (٢) يديه، فدعا الله ﷿ [ساعة]، ثم خرَّ ساجدًا، ثم مكث (٣) طويلًا، ثم قام فرفع يديه [فدعا الله] ساعة، ثم خرَّ ساجدًا - قال أبو داود: «وذكر أحمد بن صالح: ثلاثًا - قال: إني سألت ربي؟ وشفَعْتُ لأُمتي، فأعطاني ثُلُثَ أُمتي، فخرَرَْت ساجدًا لربي شكرًا (٤)، ثم رفعتُ رأْسِي، ⦗٥٦٤⦘ فسألتُ ربي لأمتي، فأعطاني ثُلُث أُمَّتي، فخررْتُ لربي ساجدًا شكرًا (٥)، ثم رفعتُ رأسي، فسألتُ ربي لأُمتي، فأعطاني الثُلُثَ الآخِر، فخَرَرتُ ساجدًا لربي» أخرجه أبو داود (٦) .\n_________\n(١) عزورا، بفتح العين وسكون الزاي وفتح الواو والراء مقصورًا، ويقال: عزور، على وزن قسور: ثنية الجحفة، عليها الطريق من المدينة إلى مكة.\n(٢) في المطبوع ونسخ أبو داود المطبوعة: ثم رفع.\n(٣) في المطبوع ونسخ أبو داود المطبوعة: فمكث.\n(٤) في المطبوع ونسخ أبو داود المطبوعة: ساجدًا شكرًا لربي.\n(٥) في المطبوع ونسخ أبو داود المطبوعة: فخررت ساجدًا شكرًا لربي.\n(٦) رقم (٢٧٧٥) في الجهاد، باب في سجود الشكر، وفي سنده يحيى بن الحسن بن عثمان، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢٧٧٥) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن أبي فديك، قال: حدثني موسى بن يعقوب، عن ابن عثمان قال أبو داود: وهو يحيى بن الحسن بن عثمان - عن الأشعث ابن إسحاق بن سعد، عن عامر بن سعد، فذكره.\n* قال أبو داود: أشعث بن إسحاق أسقطه أحمد بن صالح حين حدثنا به، فحدثني به عنه موسى بن سهل الرملي.","vol":"5","page":563},{"text":"<span data-type=\"title\" id=toc-743>الباب الثاني: في صلاة الجماعة</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-744>الفصل الأول: في وجوبها والمحافظة عليها</span>\n٣٨٠٦ - (م س) أبو هريرة - ﵁ - قال: «أتى رسولَ الله - ﷺ- رجل أعمى، فقال: يا رسولَ الله، إنه ليس لي قائد يقودُني إلى المسجد، فسأل رسولَ الله - ﷺ- أن يُرَخِّصَ له؟ فرَّخص له، فلما وَلَّى دعاه، فقال: [هل] تسمع النداء [بالصلاة]؟ قال: نعم، قال فأجِبْ» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٦٥٣) في المساجد، باب يجب إتيان المساجد على من سمع النداء، والنسائي ٢ / ١٠٩ في الإمامة، باب المحافظة على الصلوات حيث ينادى بهن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٢٤) قال: حدثنا قتيبة بن سعيد وإسحاق بن إبراهيم وسويد بن سعيد ويعقوب الدورقي. والنسائي (٢/١٠٩) وفي الكبرى (٨٣٤) قال: أخبرنا إسحاق بن إبراهيم.\nأربعتهم - قتيبة، وإسحاق، وسويد، ويعقوب - عن مروان بن معاوية الفزاري، عن عبيد الله بن عبد الله بن الأصم، عن عمه يزيد بن الأصم، فذكره.","vol":"5","page":564},{"text":"٣٨٠٧ - (د س) عمرو بن أم مكتوم - ﵁ -: قال لرسولِ الله - ﷺ-: «إِني ضَرِيرُ البصر، شاسِعُ الدار، ولي قائد لا يلاومني، فهل لي رخصة أن أُصلِّي في بيتي؟ قال: هل تسمع النداءَ؟ قال: نعم، قال: فأجِب، فإني لا أجدُ لك رُخْصة» (١) .\nوفي رواية: «قال: يا رسولَ الله، إن المدينة كثيرة الهوامِّ والسباع، وأنا ضريرُ البصر، فهل تجد لي من رخصة؟ قال: تسمع حي على الصلاة، حي على الفلاح؟ قال: نعم، فقال: فَحَيَّ هَلا، ولم يُرَخِّص» أخرجه أبو داود والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُلاومُني): الملاومة: الموافقة والمناسبة، قال الخطابي: هكذا يروى في الحديث: «يُلاومني» بالواو، والصواب: «يُلايمني» أي: يوافقني، وأما المُلاومة، فإنها: مُفاعلة من اللوم، وليس هذا موضعه.\n(الهوام): هوام الأرض: حشراتها التي لا يقتل سمها. ⦗٥٦٦⦘\n(فحيَّ هلا): حي كلمة مفردة بمعنى: هَلُمَّ، وهلا بمعنى: عجِّل وأسرع، فجُعلت الكلمة كلمة واحدة، وبُنيت حيَّ على الفتح.\n_________\n(١) رواه أبو داود رقم (٥٥٢) في الصلاة، باب في التشديد في ترك الجماعة، ورواه أيضًا ابن ماجة رقم (٧٩٢) في المساجد، باب التغليظ في التخلف عن الجماعة، وإسناده حسن.\n(٢) رواه أبو داود رقم (٥٥٣) في الصلاة، باب في التشديد في ترك الجماعة، والنسائي ٢ / ١١٠ في الإمامة، باب المحافظة على الصلوات حيث ينادى بهن، وإسناده صحيح، لكن ليس في نسخ أبي داود والنسائي المطبوعة في هذه الرواية \" وأنا ضرير البصر فهل تجد لي من رخصة \"، ومعناها عند أبي داود في الرواية الأولى، وعند ابن ماجة رقم (٧٩٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٣) قال: حدثنا أبو النضر، قال: حدثنا شيبان. وأبو داود (٥٥٢) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد. وابن ماجة (٧٩٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن زائدة. وابن خزيمة (١٤٨٠) قال: حدثنا نصر بن مرزوق، قال: حدثنا أسد، قال: حدثنا شيبان أبو معاوية. (ح) وحدثناه محمد بن الحسن بن تسنيم، قال: حدثنا محمد، يعني ابن بكر، قال: أخبرنا حماد بن سلمة.\nأربعتهم - شيبان، وحماد بن زيد، وزائدة، وحماد بن سلمة - عن عاصم بن بهدلة، عن أبي رزين، فذكره.\n* في رواية حماد بن سلمة: عبد الله بن أم مكتوم.\nوالرواية الثانية: أخرجها أبو داود (٥٥٣) قال: حدثنا هارون بن زيد بن أبي الزرقاء، قال: حدثنا أبي والنسائي (٢/١٠٩) وفي الكبرى (٨٣٥) قال: أخبرنا هارون بن زيد بن أبي الزرقاء، قال: حدثنا أبي قال: حدثنا سفيان (ح) وأخبرني عبد الله بن محمد بن إسحاق، قال: حدثنا قاسم بن يزيد. وابن خزيمة (١٤٧٨) قال: حدثنا علي بن سهل الرملي بخبر غريب غريب، قال: حدثنا زيد بن أبي الزرقاء.\nكلاهما - زيد، وقاسم - قالا: حدثنا سفيان، عن عبد الرحمن بن عابس، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"5","page":565},{"text":"٣٨٠٨ - (د) عبد الله بن عباس - ﵄ -: قال: قال رسولُ الله - ﷺ- «من سمع المنادي فلم يمنْعهُ من اتِّباعه عذر - قال: وما العُذْر؟ قال: خوف أو مرض - لم تُقبل منه الصلاةُ التي صلَّى» . أخرجه أبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٥٥١) في الصلاة، باب في التشديد في ترك الجماعة، وفي إسناده أبو جناب يحيى بن أبي حية، ضعفوه لكثرة تدليسه، لكن للحديث شاهد عند ابن ماجة رقم (٧٩٣) بلفظ: \" من سمع النداء فلم يأته فلا صلاة له إلا من عذر \"، وإسناده صحيح، وقد صححه غير واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٥١) قال: حدثنا قتيبة، قال: حدثنا جرير، عن أبي جناب، عن مغراء العبدي وابن ماجه (٧٩٣) قال: حدثنا عبد الحميد بن بيان الواسطي، قال: أنبأنا هشيم، عن شعبة.\nكلاهما - مغراء، وشعبة - عن عدي بن ثابت، عن سعيد بن جبير، فذكره.","vol":"5","page":566},{"text":"٣٨٠٩ - (خ م ط د س ت) أبو هريرة - ﵁ قال: قال رسولُ الله - ﷺ-: «أثقلُ صلاة على المنافقين: صلاةُ العِشاء، وصلاةُ الفجرِ، ولو يعْلَمُونَ ما فيهما لأتوهما ولو حَبْوًا، ولقد همَمْتُ أن آمرَ بالصلاة فتقامَ، ثم آمرَ رجلًا فيصلِّي بالناس، ثم أنطلقَ معي برجال معهم حُزَم من حطب إلى قوم لا يشهدون الصلاة، فأُحرِّق عليهم بيوتَهم بالنَّار» .\nوفي رواية نحوه، وقال في آخره: «فأحُرِّق على من لا يخرج إلى الصلاة يَقْدِرُ (١)» . أخرجه البخاري ومسلم، وأخرج البخاري أن رسولَ الله - ﷺ- قال: «والذي نفسي بيده، لقد هممتُ أن آمرَ بحَطَب فيُحْطبَ، ثم آمرَ بالصلاة ⦗٥٦٧⦘ فيُؤذَّنَ لها، ثم آمرَ رجلًا فيؤمَّ الناس، ثم أُخالِف إلى رجال، فأحرِّقَ عليهم بُيوتَهم، والذي نفسي بيده، لو يعلم أحدُهم أنه يجد عَرْقًا سَمِينًا، أو مَِرْماتيْنِ حَسنَتَيْنِ لشهدَ العشاءَ» وفي أخرى له، أن النبيَّ - ﷺ- قال: «لقد هممْتُ أن آمرَ بالصلاة فتقامَ، ثم أُخالفَ إلى منازلِ قوم لا يشهدون الصلاة فأُحرِّقَ عليهم» . وأخرجه مسلم: «أن رسولَ الله - ﷺ- فقدَ ناسًا في بعض الصلوات، فقال: لقد هممتُ أن آمر رجلًا يصلي بالناس، ثم أخالفَ إلى رجال يتخلَّفون عنها، فآمرَ بهم فيُحرِّقوا عليهم بحُزَمِ الحطب بُيوتهم، ولو علم أحدُهم أنه يجد عظمًا سمينًا لشهدها - يعني: صلاةَ العشاء-» .\nوله في أخرى قال: «لقد هممتُ أن آمُرَ فِتياني أن يستعدُّوا لي بحُزمٍ من حطب، ثم آمرَ رجلًا يصلي بالناس ثم تُحرَّقَ بيوتٌ على من فيها» .\nوأخرج الموطأ وأبو داود والنسائي رواية البخاري الأولى، وفي أخرى لمسلم وأبي داود قال: «قال رسولُ الله - ﷺ- لقد هممتُ أن آمرَ فتيتي فيجمعوا لي حُزَمًا من حَطب، ثم آتيَ قومًا يصلُّونَ في بيوتهم ليستْ بهم عِلَّة، فأحرِّقَها عليهم» . قيل ليزيد - هو ابن الأصم -[يا أبا عَوْف]: الجمعةَ عَنى، أو غيرَها؟ قال: صُمَّتا أُذُنايَ إن لم أكن سمعتُ أبا هريرةَ يأْثُرُه عن النبيِّ - ﷺ-، ولم يذْكر جُمُعة، ولا غيرَها، وأخرجه الترمذي مختصرًا قال: قال النبيُّ - ﷺ-: «لقد هممتُ أن آمرَ فتيتي أن يجمعوا حُزَمَ الحطب ⦗٥٦٨⦘ ثم آمرَ بالصلاة فتقامَ، ثم أحرِّقَ على أقوام لا يشهدون الصلاة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَبْوًا): الحَبْو: المشي على الأيدي والركب.\n(عَرْقًا): العَرْق: العظم بما عليه من بقايا اللحم بعد ما أُخِذ عنه معظم اللحم.\n(المَرْمَاة): بفتح الميم وكسرها، في تأويلها وشرحها اختلاف، ونحن نحكي ما قيل فيها، قال الأزهري: هو ما بين ظلفي الشاة، قال: وقال أبو عبيد: هذا حرف لا أدري ما وجهه؟ إنه هكذا يفسَّر [يريد به حقارته] وقال الأزهري: المَرْماتان: سهمان يرمي بهما الرجل، فيُحْرِز سَبَقَه، فيقول: سابق إلى إحراز الدنيا وسَبَقِها ويَدَعُ سَبَقَ الآخرة. قال: المِرْمَاة: سهم الأهداف، وقال الجوهري: المِرْمَاة: نَصْل مدوَّر للسهم، قال: وهو مثل السِّروَة، والسِّروَة: سهم صغير، قال: وأما الذي في الحديث، فيقال: ⦗٥٦٩⦘ المِرْمَاة: الظِّلْف، قال: وقال أبو عبيد: هو ما بين ظِلفي الشاة، قال: [وقال]: ولا أدري ما وجهه؟ إلا أنه هكذا يفسَّر، وقال الهروي: قال ابن الأعرابي: المِرْمَاة في الحديث: هو السهم الذي يُرْمى به، وذكر أيضًا في كتابه قول الأزهري الثاني، والذي ذكره الحميدي في كتابه [هو] ما حكيناه عن الهروي وهذه الأقوال كما تراها، وبحق ما قال أبو عبيد: ما أدري ما وجهه؟ .\n(يأْثُرُه): أثَرْتُ الحديث آثُرُه: إذا رويته عن غيرك وحدَّثت به.\n_________\n(١) لعل هذه الفقرة من زيادات الحميدي.\n(٢) رواه البخاري ٢ / ١٠٤ - ١٠٨ في صلاة الجماعة، باب وجوب صلاة الجماعة، وفي الخصومات، باب إخراج أهل المعاصي والخصوم من البيوت بعد المعرفة، وفي الأحكام، باب إخراج الخصوم وأهل الريب من البيوت بعد المعرفة، ومسلم رقم (٦٥١) في المساجد، باب فضل صلاة الجماعة، والموطأ ١ / ١٢٩ و١٣٠ في صلاة الجماعة، باب فضل صلاة الجماعة على الفذ، وأبو داود رقم (٥٤٨) و(٥٤٩) في الصلاة، باب في التشديد في ترك الجماعة، والترمذي رقم (٢١٧) في الصلاة، باب ما جاء فيمن سمع النداء فلا يجيب، والنسائي ٢ / ١٠٧ في الإمامة، باب التشديد في التخلف عن الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ «والذي نفسي بيده، لقد هممت أن آمر بحطب فيحطب، ثم آمر بالصلاة فيؤذن لها، ثم آمر رجلا فيؤم الناس، ثم أخالف إلى رجال فأحرق عليهم بيوتهم. والذي نفسي بيده، لو يعلم أحدهم أنه يجد عظما سمينا، أو مرماتين حسنتين لشهد العشاء.» .\nأخرجه مالك الموطأ (١٠٠) والحميدي (٩٥٦) قال: حدثنا سفيان. وأحمد (٢/٢٤٤) قال: حدثنا سفيان. والبخاري (١/١٦٥) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٩/١٠١) قال: حدثنا إسماعيل. قال: حدثني مالك ومسلم (٢/١٢٣) قال: حدثني عمرو الناقد. قال: حدثنا سفيان بن عيينة. والنسائي (٢/١٠٧) وفي الكبرى (٨٣٢) قال: أخبرنا قتيبة، عن مالك وابن خزيمة (١٤٨١) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان.\nكلاهما - مالك، وسفيان - عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ «إن أثقل صلاة على المنافقين صلاة العشاء وصلاة الفجر. ولو يعلمون ما فيهما لأتوهما ولو حبوا. ولقد هممت أن آمر بالصلاة فتقام، ثم آمر رجلا فيصلي بالناس، ثم أنطلق معي برجال معهم حزم من حطب إلى قوم لا يشهدون الصلاة فأحرق عليهم بيوتهم بالنار.» .\n١- أخرجه أحمد (٢/٣٧٧) قال: حدثنا أسود بن عامر. قال: أنبأنا أبو بكر. وفي (٢/٤١٦) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٢/٥٢٥) قال: حدثنا يحيى بن آدم. قال: حدثنا أبو بكر بن عياش. وفي (٢/٥٣٧) قال: حدثنا هاشم. قال: حدثنا شيبان. والدارمي (١٢١٥) قال: أخبرنا حجاج بن منهال وعمرو بن عاصم. قالا: حدثنا حماد بن سلمة.\nثلاثتهم - أبو بكر بن عياش، وحماد بن سلمة، وشيبان - عن عاصم بن بهدلة.\n٢- وأخرجه أحمد (٢/٤٢٤، ٥٣١) قال: حدثنا أبو معاوية (ح) وابن نمير. وفي (٢/٤٧٢) قال: حدثنا وكيع. وفي (٢/٤٧٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٥٣١) قال: حدثنا أبو سعيد. قال: حدثنا زائدة. والدارمي (١٢٧٦) أخبرنا الحسن بن الربيع. قال: حدثنا أبو الأحوص والبخاري (١/١٦٧) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. ومسلم (٢/١٢٣) قال: حدثنا ابن نمير. قال: حدثنا أبي (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية. وأبو داود (٥٤٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو معاوية. وابن ماجة (٧٩١، ٧٩٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية. وابن خزيمة (١٤٨٤) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا ابن نمير. (ح) وحدثنا سلم ابن جنادة. قال: حدثنا أبو معاوية.\nسبعتهم - أبو معاوية، وعبد الله بن نمير، ووكيع، وشعبة، وزائدة، وأبو الأحوص، وحفص - عن الأعمش.\nكلاهما - عاصم بن بهدلة، والأعمش - عن أبي صالح، فذكره.\nوبلفظ: «لقد هممت أن آمر فتيتي أن يجمعوا حزم الحطب، ثم آمر بالصلاة فتقام، ثم أحرق على أقوام لا يشهدون الصلاة.» .\nأخرجه أحمد (٢/٤٧٢) قال: حدثنا وكيع. قال: حدثنا جعفر بن برقان وفي (٢/٥٣٩) قال: حدثنا كثير. قال: حدثنا جعفر. ومسلم (٢/١٢٣) قال: حدثنا زهير بن حرب وأبو كريب وإسحاق بن إبراهيم، عن وكيع، عن جعفر ابن برقان. وأبو داود (٥٤٩) قال: حدثنا النفيلي. قال: حدثنا أبو المليح. قال: حدثني يزيد بن يزيد. والترمذي (٢١٧) قال: هناد. قال: حدثنا وكيع، عن جعفر بن برقان.\nكلاهما - جعفر بن برقان، ويزيد بن يزيد بن جابر- عن يزيد بن الأصم، فذكره.\nوبلفظ: «لقد هممت أن آمر فتياني أن يستعدوا لي بحزم من حطب، ثم آمر رجلا يصلي بالناس، ثم تحرق بيوت على من فيها.» .\nأخرجه أحمد (٢/٣١٤) ومسلم (٢/١٢٣) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد، ومحمد بن رافع - عن عبد الرزاق بن همام. قال: حدثنا معمر عن همام بن منبه، فذكره وبلفظ: «لقد هممت أن آمر فتياني فيجمعوا حطبا، ثم آمر رجلا يوم الناس، ثم أخالف إلى رجال يتخلفون عن الصلاة فأحرق عليهم بيوتهم. وايم الله لو يعلم أحدهم أن له بشهودها عرقا سمينا أو مرماتين لشهدها. ولو يعلمون ما فيها لأتوها ولو حبوا.» .\nأخرجه أحمد (٢/٢٩٢) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب. وفي (٢/٣٧٦) قال: حدثنا أبو سعيد. قال: حدثنا محمد بن عجلان. وفي (٢/٣١٩) قال: حدثنا هاشم بن القاسم، عن ابن أبي ذئب والدارمي (٢٧٧) قال: أخبرنا أبو عاصم، عن ابن عجلان. وابن خزيمة (١٤٨٢) قال: حدثنا بندار. قال: حدثني صفوان وأبو عاصم. قالا: حدثنا ابن عجلان.\nكلاهما - ابن أبي ذئب، وابن عجلان - عن عجلان، فذكره.\n* رواية ابن أبي ذئب. «لينتهين رجال ممن حول المسجد لا يشهدون العشاء الآخرة في الجميع أو لأحرقن حول بيوتهم بحزم الحطب» .\nوبلفظ: «لقد هممت أن آمر بالصلاة فتقام، ثم أخالف إلى منازل قوم لا يشهدون الصلاة فأحرق عليهم.» .\nأخرجه البخاري (٣/١٦٠) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن أبي عدي، عن شعبة، عن سعد بن إبراهيم، عن حميد بن عبد الرحمن، فذكره.\nوبلفظ: «لولا ما في البيوت من النساء والذرية لأقمت صلاة العشاء وأمرت فتياني يحرقون ما في البيوت بالنار» .\nأخرجه أحمد (٢/٣٦٧) قال: حدثنا خلف. قال: حدثنا أبو معشر، عن سعيد المقبري، فذكره.\nوبلفظ: «لو أن أحدكم يعلم أنه إذا شهد الصلاة معي كان له أعظم من شاة سمينة أو شاتين، لفعل، فما يصيب من الأجر أفضل.» .\nأخرجه أحمد (٢/٢٩٩) قال: حدثنا معاذ بن هشام. قال: حدثني أبي، عن قتادة، عن الحسن، عن أبي رافع، فذكره.","vol":"5","page":566},{"text":"٣٨١٠ - (م د س) ابن مسعود - ﵁ -: قال: «لقد رأيتُنا وما يتخلَّف عن الصلاة إلا منافق قد عُلِمَ نفاقُه، أو مريض، إن كان المريضُ لَيَمشي بين رَجُليْنِ حتى يأتي الصلاةَ، وقال: إن رسولَ الله -ﷺ- علَّمنَا سُنَنَ الهُدَى، وإن من سنن الهُدَى: الصلاة في المسجد الذي يؤذَّن فيه» . أخرجه مسلم.\nوفي رواية أبي داود قال: «حافظوا على هؤلاءِ الصلواتِ الخمسِ حيث يُنادَى بهن، فإنّهن من سُنن الهدى، وإن الله ﵎ شرع لنبيِّه - ﷺ- سُنَن الهدى، ولقد رأيتُنا وما يتخلَّف عنها إلا منافق بيِّنُ النفاق، ولقد رأيتُنا وإنَّ الرَّجُلَ لَيُهادَى بين رَجُليْنِ حتى يقامَ في الصف، وما منكم أحد إلا وله مسجد في بيته، ولو صليتم في بيوتكم، وتركتم مساجدكم، تركتم سُنَّة نبيكم، ولو تركتم سُنَّة نبيِّكم لكفرتُم (١)» .\nوقد أخرج مسلم والنسائي هذا المعنى أطول ⦗٥٧٠⦘ منه، وسيجيءُ في «فضل صلاة الجماعة» . من «كتاب الفضائل» من حرف الفاء (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُهَادى): جاء الرجل يُهَادى بين رجلين: إذا جاء متكئًا عليهما في مِشْيتِهِ.\n_________\n(١) في مسلم: ولو تركتم سنة نبيكم لضللتم.\n(٢) رواه مسلم رقم (٦٥٤) في المساجد، باب صلاة الجماعة من سنن الهدى، وأبو داود رقم (٥٥٠) في الصلاة، باب في التشديد في ترك الجماعة، والنسائي ٢ / ١٠٧ و١٠٩ في الإمامة، باب المحافظة على الصلوات حيث ينادى بهن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٨٢) (٣٦٢٣) قال: حدثنا أبو معاوية. وابن ماجة (٧٧٧) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما - أبو معاوية، وشعبة - عن إبراهيم بن مسلم الهجري.\n٢- وأخرجه أحمد (١/٤١٤) (٣٩٣٦) قال: حدثنا أبو نعيم، قال: حدثنا أبو عميس. وفي (١/٤١٩) (٣٩٧٩) قال: حدثنا يحيى بن آدم، قال: حدثنا شريك. وفي (١/٤٥٥) (٤٣٥٥) قال: حدثنا أبو قطن، عن المسعودي. ومسلم (٢/١٢٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الفضل بن دكين، عن أبي العميس. وأبو داود (٥٥٠) قال: حدثنا هارون بن عباد الأزدي، قال: حدثنا وكيع، عن المسعودي. والنسائي (٢/١٠٨) وفي الكبرى (٨٣٣) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك، عن المسعودي، وابن خزيمة (١٤٨٣) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع، عن المسعودي.\nكلاهما - أبو عميس المسعودي، وشريك - عن علي بن الأقمر.\n٣- وأخرجه مسلم (٢/١٢٤) قال: حدثنات أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر العبدي، قال: حدثنا زكريا بن أبي زائدة، قال: حدثنا عبد الملك بن عمير.\nثلاثتهم - إبراهيم الهجري، وعلي بن الأقمر، وعبد الملك بن عمير - عن أبي الأحوص، فذكره.\n* في رواية أبي معاوية عن إبراهيم بن مسلم الهجري زاد في آخره: «وإن فضل صلاة الرجل في جماعة على صلاته وحده بخمس وعشرين درجة.» .","vol":"5","page":569},{"text":"٣٨١١ - (ت) ابن عباس - ﵄ -: «سُئِلَ عن رجل يصوم النهارَ ويقوم الليلَ، ولا يشهدُ الجماعة ولا الجُمعةَ؟ فقال: هذا في النار» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٨) في الصلاة، باب ما جاء فيمن يسمع النداء فلا يجيب، قال: قال مجاهد: وسئل ابن عباس عن رجل ... الخ، وقال في آخره: حدثنا بذلك هناد، حدثنا المحاربي، عن ليث عن مجاهد، وليث، وهو ابن أبي سليم، ضعيف، ومع ذلك فقد صحح إسناده الشيخ أحمد شاكر في تعليقه على الترمذي ١ / ٤٢٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢١٨) قال: حدثنا هناد، قال: حدثنا المحاربي عن ليث، عن مجاهد، فذكره.","vol":"5","page":570},{"text":"٣٨١٢ - (خ) أم الدرداء - ﵂ -: قالت: «دخل عليَّ أبو الدرداء وهو مُغْضَب، فقلت: ما أغضبَك؟ قال: والله، ما أعرف من أمر محمدٍ - ﷺ- شيئًا إلا أنهم يصلُّون جميعًا» . أخرجه البخاري (١) .\n_________\n(١) ٢ / ١١٥ في صلاة الجماعة، باب فضل صلاة الفجر في جماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٩٥) قال: حدثنا أبو معاوية. وفي (٦/٤٤٣) قال: حدثنا محمد بن عبيد. (ح) وحدثنا عبد الرحمن، عن سفيان والبخاري (١/١٦٦) قال: حدثنا عمر بن حفص. قال: حدثنا أبي.\nأربعتهم - أبو معاوية، ومحمد بن عبيد، وسفيان، وحفص بن غياث - عن الأعمش، عن سالم بن أبي الجعد، عن أم الدرداء، فذكرته.","vol":"5","page":570},{"text":"<span data-type=\"title\" id=toc-745>الفصل الثاني: في تركها للعذر</span>\n٣٨١٣ - (خ م ط س) عتبان بن مالك - ﵁ -: قال: «يا رسولَ الله، إن السُّيولَ تحولُ بيني وبين مسجدِ قومي، فأُحِبُّ أن تأتيني في مكان من بيتي أتَّخِذُه مسجدًا، فقال رسولُ الله - ﷺ-: سنفعل، فلما دخل النبيُّ - ﷺ- قال: أين تريد؟ فأشار إلى ناحية من البيت، فقام رسولُ الله - ﷺ- فصفَفْنا خلفَه، فصلَّى بنا ركعتين» .\nوفي أخرى: قال: «فغدا عليَّ رسولُ الله - ﷺ- وأبو بكر معه بعدما اشتدَّ النهار، فاستأذن النبيُّ - ﷺ-، فأذنتُ له فلم يجلس حتى قال: أين تحب أن أُصلِّيَ من بيتك؟ فأشرت له إلى المكان الذي أُحبُّ أن يُصَلِّيَ فيه، فقام فصلَّى بنا، فصفَفْنا خلفه، ثم سلَّم وسَلَّمنا حين سلم» . أخرجه النسائي، وقد أخرجه الموطأ والبخاري ومسلم باختلاف بعض الألفاظ، وقد مرَّ فيما تقدم، وسيجيء فيما يأتي (١) . ⦗٥٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اشتدَّ النهار): إذا علا.\n_________\n(١) روه البخاري ٢ / ١٣٢ في صلاة الجماعة، باب الرخصة في المطر والعلة، وباب إذا زار الإمام قومًا فأمهم، وفي المساجد، باب إذا دخل بيتًا يصلي حيث شاء وحيث أمر، وباب المساجد في البيوت، وفي صفة الصلاة، باب يسلم حين يسلم الإمام، وباب من لم يرد السلام على الإمام، وفي التطوع، باب صلاة النوافل جماعة، وفي المغازي، باب شهود الملائكة ⦗٥٧٢⦘ بدرًا، وفي الأطعمة، باب الخزيرة، وفي الرقاق، باب العمل الذي ابتغي به وجه الله، وفي استتابة المرتدين والمعاندين، باب ما جاء في المتأولين، ومسلم رقم (٣٣) في الإيمان، باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا، والموطأ ١ / ١٧٢ في قصر الصلاة في السفر، باب جامع الصلاة، والنسائي ٢ / ٨٠ في الإمامة، باب إمامة الأعمى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"5","page":571},{"text":"٣٨١٤ - (خ م ط د س) ابن عمر - ﵁ -: «أنه نادى للصلاة في ليلة ذات بَرْد وريح ومطر، وقال في آخر ندائه: ألا صلُّوا في رحالكم، ألا صلُّوا في الرِّحال، ثم قال: إن رسولَ الله - ﷺ- كان يأمر المؤذِّنَ إذا كانت ليلة باردة أو ذاتُ مطر في السَّفر أن يقول: ألا صلُّوا في رحالكم» . وفي رواية أذَّن ابنُ عمر في ليلة باردة، ونحن بضجنان، ثم قال: «ألا صلُّوا في رِحالكم، وأخبر أن النبيَّ -ﷺ- كان يأمر مؤذِّنًا يؤذِّن، ثم يقول على إثره: ألا صلُّوا في الرِّحال، في الليلة الباردة، أو المطيرة في السفر» . أخرجه البخاري ومسلم والموطأ وأبو داود، ولأبي داود أيضًا: «أن ابن عمر نزل بضَجنانَ (١) في ليلة باردة، فأمر المنادي، فنادى: إن الصلاة في الرِّحال» وحدَّث نافع عن ابن عمر: «أن النبيَّ - ﷺ- كان إذا كانت ليلة باردة أو مطيرة، أمر المنادي فنادى: إن الصلاة في الرِّحال» وله في أخرى: قال: «نادى منادي النبيّ - ﷺ ⦗٥٧٣⦘ بذلك [في المدينة] في الليلة المطيرة، والغداةِ القَرَّة» .\nوفي رواية النسائي: «أن ابنَ عمر أذَّن بالصلاة في ليلة ذات بردِ وريح، فقال: ألا صلُّوا في الرِّحال، فإن النبي - ﷺ- كان يأمر المؤذِّن إذا كانت ليلة باردة ذاتُ مطر يقول: ألا صلُّوا في الرِّحال» (٢) .\n_________\n(١) موضع أو جبل بين مكة والمدينة.\n(٢) رواه البخاري ٢ / ٩٣ في الأذان، باب الأذان للمسافرين إذا كانوا جماعة، وفي الجماعة، باب الرخصة في المطر والعلة أن يصلي في رحله، ومسلم رقم (٦٩٧) في صلاة المسافرين، باب الصلاة في الرحال في المطر، والموطأ ١ / ٧٣ في الصلاة، باب النداء في السفر وعلى غير وضوء، وأبو داود رقم (١٠٦٠) و(١٠٦١) و(١٠٦٢) و(١٠٦٣) و(١٠٦٤) في الصلاة، باب التخلف عن الجماعة في الليلة الباردة، والنسائي ٢ / ١٥ في الأذان، باب الأذان في التخلف عن شهود الجماعة في الليلة المطيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٦٨) وأحمد (٢/٦٣) (٥٣٠٢) قال: حدثنا عبد الرحمن. والبخاري (١/١٧٠) قال: حدثنا عبد الله بن يوسف. ومسلم (٢/١٤٧) قال: حدثنا يحيى بن يحيى. وأبو داود (١٠٦٣) قال: حدثنا القعنبي. والنسائي (٢/١٥) وفي الكبرى (١٥٣٤) قال: أخبرنا قتيبة بن سعيد.\nخمستهم - عبد الرحمن، وعبد الله بن يوسف، ويحيى بن يحيى، والقعنبي، وقتيبة - عن مالك.\n٢- وأخرجه الحميدي (٧٠٠) قال: حدثنا سفيان. وأحمد (٢/٤) (٤٤٧٨) قال: حدثنا إسماعيل وفي (٢/١٠) (٤٥٨٠) قال: حدثنا سفيان. وعبد بن حميد (٧٦٧) قال: أخبرنا عبيد الله بن موسى، عن سفيان. والدارمي (١٢٧٨) قال: أخبرنا سليمان بن حرب، قال: حدثنا حماد بن زيد. وأبو داود (١٠٦٠) قال: حدثنا محمد بن عبيد، قال: حدثنا حماد بن زيد. وفي (١٠٦١) قال: حدثنا مؤمل ابن هشام، قال: حدثنا إسماعيل. وابن ماجة (٩٣٧) قال: حدثنا محمد بن الصباح، قال: حدثنا سفيان بن عيينة. وابن خزيمة (١٦٥٥) قال: حدثنا أحمد بن منيع، وزياد بن أيوب، قالا: حدثنا إسماعيل. (ح) وحدثنا سعيد بن عبد الرحمن، قال: حدثنا سفيان بن عيينة.\nثلاثتهم - سفيان بن عيينة، وإسماعيل، وحماد بن زيد - قالوا: حدثنا أيوب.\n٣- وأخرجه أحمد (٢/٥٣) (٥١٥١) قال: حدثنا يحيى بن سعيد. وفي (٢/١٠٣) (٥٨٠٠) قال: حدثنا محمد بن عبيد. والبخاري (١/١٦٣) قال: حدثنا مسدد، قال: أخبرنا يحيى. ومسلم (٢/١٤٧) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. وأبو داود (١٠٦٢) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو أسامة. وأبو داود (١٠٦٢) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو أسامة. وابن خزيمة (١٦٥٥) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى (ح) وحدثنا يحيى بن حكيم، قال: حدثنا حماد، يعني ابن مسعدة (ح) وحدثنا يحيى أيضا، قال: وحدثنا أبو يحيى، يعني عبد الرحمن بن عثمان.\nستتهم - يحيى بن سعيد، ومحمد بن عبيد، وعبد الله بن نمير، وأبو أسامة، وحماد بن مسعدة، وعبد الرحمن بن عثمان - عن عبيد الله بن عمر.\n٤- وأخرجه عبد بن حميد (٧٤٤) قال: حدثنا يعلى. وأبو داود (١٠٦٤) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا محمد بن سلمة.\nكلاهما - يعلى، ومحمد بن سلمة - عن محمد بن إسحاق.\nأربعتهم - مالك، وأيوب، وعبيد الله، وابن إسحاق - عن نافع، فذكره.\nوبلفظ: «كما إذا كنا مع رسول الله -ﷺ- في سفر، فكانت ليلة ظلماء، أو ليلة مطيرة، أذن مؤذن رسول الله -ﷺ-، أو نادى مناديه: أن صلوا في رحالكم.» .\nأخرجه ابن خزيمة (١٦٥٦) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، عن يحيى بن سعيد الأنصرري، عن القاسم بن محمد، فذكره.\nعن مجاهد، قال: كنت مع ابن عمر، فثوب رجل في الظهر، أو العصر. قال: اخرج بنا، فإن هذه بدعة.\nأخرجه أبو داود (٥٣٨) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان، قال: حدثنا أبو يحيى القتات، عن مجاهد، فذكره.\nعن نافع، عن ابن عمر، قال: قال رسول الله -ﷺ-: «خصلتان معلقتان في أعناق المؤذنين للمسلمين: صلاتهم وصيامهم.» .","vol":"5","page":572},{"text":"٣٨١٥ - (س) رجل من ثقيف «أنه سمع مناديَ رسولِ الله -ﷺ- يقول: حيَّ على الصلاة، حيَّ علي الصلاة، صلُّوا في رحالكم» أخرجه النسائي (١) .\n_________\n(١) كذا في الأصل: أخرجه النسائي، وفي المطبوع، أخرجه الموطأ، وهو خطأ، وقد رواه النسائي ٢ / ١٤ و١٥ في الأذان، باب الأذان في التخلف عن شهود الجماعة في الليلة المطيرة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٤٦، ٥/٣٧٠) قال: حدثنا حجاج. قال: حدثنا شعبة. وفي (٥/٣٧٣) قال: حدثنا عبد الرزاق. قال: أخبرني ابن جريج. والنسائي (٢/١٤) قال: أخبرنا قتيبة. قال: حدثنا سفيان.\nثلاثتهم - شعبة، وابن جريج، وسفيان - عن عمرو بن دينار، عن عمرو بن أوس، فذكره.\n* وأخرجه أحمد (٣/٤١٥) قال: حدثنا أبو نعيم. قال: حدثنا مسعر، عن عمرو بن دينار. قال: سمعت عمرو بن أوس. قال:\n«أخبرني من سمع منادي رسول الله -ﷺ- حين قامت الصلاة، أو حين حانت الصلاة أو نحو هذا، أن صلوا في رحالكم لمطر كان» .","vol":"5","page":573},{"text":"٣٨١٦ - (م ت د) جابر بن عبد الله - ﵄ -: قال: «خرَجنَا مع رسولِ الله -ﷺ- في سفَر فمُطِرْنا، فقال: ليُصَلِّ من شاءَ منكم في رَحْلِهِ» . أخرجه مسلم والترمذي وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٦٩٨) في صلاة المسافرين، باب الصلاة في الرحال في المطر، وأبو داود رقم (١٠٦٥) في الأذان، باب الأذان في التخلف عن شهود الجماعة في الليلة المطيرة، والترمذي رقم (٤٠٩) في الصلاة، باب ما جاء إذا كان المطر فالصلاة في الرحال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٢) قال: حدثنا حسن بن موسى. وفي (٣/٣٢٧) قال: حدثنا هاشم، ويحيى بن أبي بكير. وفي (٣/٣٩٧) قال: حدثنا يحيى بن أبي بكير. ومسلم (٢/١٤٧) قال: حدثنا يحيى بن يحيى (ح) وحدثنا أحمد بن يونس. وأبو داود (١٠٦٥) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا الفضل بن دكين. والترمذي (٤٠٩) قال: حدثنا أبو حفص عمرو بن علي البصري، قال: حدثنا أبو داود الطيالسي. وابن خزيمة (١٦٥٩) قال:حدثنا محمد بن يحيى، قال: حدثنا أبو نعيم. (ح) وحدثنا أبو كريب، قال: حدثنا سنان يعني ابن مطاهر.\nتسعتهم - حسن، وهاشم، ويحيى بن أبي بكير، ويحيى بن يحيى، وأحمد بن يونس، والفضل، وأبو داود الطيالسي، وأبو نعيم، وسنان - عن زهير بن معاوية أبي خيثمة، عن أبي الزبير، فذكره.","vol":"5","page":573},{"text":"٣٨١٧ - (د س) أبو المليح [بن أسامة]: عن أبيه قال: «كنا معَ رسولِ الله - ﷺ- بحُنين، فأصابنا مطَر، فنادى منادي رسولِ الله - ﷺ-: أن صَلُّوا في رِحالكمْ» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١١١ في الإمامة، باب العذر في ترك الجماعة، وإسناده صحيح، ورواه أيضًا أبو داود رقم (١٠٥٧) و(١٠٥٨) و(١٠٥٩) في الصلاة، باب الجمعة في اليوم المطير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٧٤) قال: حدثنا عفان، قال: حدثنا هشام، عن قتادة، عن أبي المليح، عن أبيه، فذكره.\nوقال العماد ابن كثير: رواه أبو داود عن محمد بن كثير، عن همام به، ومن حديث سعيد، عن صاحب له، عن أبي المليح به.\nورواه هو وابن ماجة من حديث خالد الحذاء، عن أبي قلابة، عن أبي المليح به.\nورواه النسائي عن محمد بن المثنى، عن غندر، عن شعبة، عن قتادة، به.\nحدثنا عفان، حدثنا هشام، عن قتادة، عن الحسن، عن سمرة، عن النبي -ﷺ- مثله سواء. جامع المسانيد (١/٨٢، ٢٨٣) .","vol":"5","page":574},{"text":"<span data-type=\"title\" id=toc-746>الفصل الثالث: في صفة الإمام وأحكامه</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-747>الفرع الأول: في أولى الناس بالإمامة</span>\n٣٨١٨ - (م ت د س) أبو مسعود البدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «يؤمُّ القومَ أقروُهم لكتاب الله، فإن كانوا في القراءة سواء، فأعلمهم بالسُّنَّةِ، فإن كانوا في السنَّةِ سواء، فأقدَمُهم هجرة، فإن كانوا في الهجرة سواء فأقدمهم سنًَّا، ولا يُؤمَّنَّ الرَّجُلُ الرَّجُلَ في سُلطانِهِ، ولا يقعدْ في بيته على تَكْرِمَتِهِ إلا بِإِذنه»، وفي رواية: «يؤمُّ القومَ أقرؤهم لكتاب الله، وأقدَمَهُم قراءة، ولا يَؤمَّنَّ الرُّجُلُ الرَّجُلَ في أهله ⦗٥٧٥⦘ ولا في سُلطانه» . وذكر الباقي، هذه رواية مسلم.\nوفي رواية الترمذي مثل الأولى وقال فيها: «فأكبرُهم سِنًّا، ولا يؤمُّ الرَّجُلُ في سلطانه، ولا يُجْلَسُ على تكْرِمَتِهِ إلا بإذْنِهِ» .\nوفي رواية أبي داود: «يَؤُمُّ القومَ أقرؤُهم لكتاب الله، وأقدَمهم قراءة، فإن كانوا في القراءة سواء، فليؤمهم أقدَمهم هجرة، فإن كانوا في الهجرة سواء، فليؤمَّهم أكبَرُهم سِنًّا، ولا يُؤمُّ الرَّجُلُ في بيته، ولا في سلطانه ولا يُجْلَسُ على تكرِمَتِهِ إلا بِإِذنه - قال شعبة: فقلت لإسماعيل: ما تَكْرِمَتُهُ؟ قال: فِراشُهُ» . وفي أخرى له مثل رواية مسلم، ولم يذكر فيها «أقدَمَهُم قراءة» .\nوفي رواية النسائي مثل رواية أبي داود، ولم يذكر «فأقدمهم قراءة» .\nوله في أخرى عن أوس بن ضَمْعَج عن أبي مسعود: أن رسولَ الله - ﷺ- قال: «لا يُؤَمُّ الرَّجلُ في سلطانه، ولا يُجْلَسُ على تكْرِمَتِهِ في بيته إلا بإذنه» . وأخرج الترمذي هذه الرواية عن أوس: «أن رسولَ الله - ﷺ- قال: ...» ولم يذكر أبا مسعود (١) . ⦗٥٧٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَكْرِمَته): تكْرِمَة الرجل: موضع جلوسه في بيته، وما يقعد عليه من مطرَح أو نحوه.\n_________\n(١) رواه مسلم رقم (٦٧٣) في المساجد، باب من أحق بالإمامة، والترمذي رقم (٢٣٥) في الصلاة، باب ما جاء من أحق بالإمامة، ورقم (٢٧٧٣) في الأدب، باب رقم (٢٤)، وأبو داود رقم (٥٨٢) و(٥٨٣) و(٥٨٤) في الصلاة، باب من أحق بالإمامة، والنسائي ٢ / ٧٦ و٧٧ في الإمامة، باب من أحق بالإمامة، وباب اجتماع القوم وفيهم الوالي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٥٧) قال: حدثنا سفيان، قال: حدثنا الأعمش. وأحمد (٤/١١٨) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (٤/١٢١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/١٢١، ٥/٢٧٢) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (٤/١٢١) قال: حدثنا يحيى، عن شعبة. (ح) وإسماعيل، يعني ابن علية، قال: قال شعبة. ومسلم (٢/١٣٣) قال: حدثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج.\nكلاهما - عن أبي خالد الأحمر - (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية (ح) وحدثنا إسحاق، قال: أخبرنا جرير، وأبو معاوية (ح) وحدثنا الأشج، قال: حدثنا ابن فضيل (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان، كلهم عن الأعمش (ح) وحدثنا محمد بن المثى، وابن بشار، قال ابن المثنى: حدثنا محمد بن جعفر، عن شعبة. وأبو داود (٥٨٢) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا شعبة. وفي (٥٨٣) قال: حدثنا ابن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة. وفي (٥٨٤) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الله بن نمير، عن الأعمش. وابن ماجة (٩٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٢٣٥، ٢٧٧٢) قال: حدثنا هناد، قال: حدثنا أبو معوية، عن الأعمش. وفي (٢٣٥) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو معاوية، وعبد الله بن نمير، عن الأعمش. والنسائي (٢/٧٦) وفي الكبري (٧٦٦) قال: أخبرنا قتيبة قال: أنبأنا فضيل بن عياض، عن الأعمش. وفي (٢/٧٧) وفي الكبرى (٧٦٩) قال: أخبرنا إبراهيم بن محمد التيمي، قال: حدثنا يحيى بن سعيد، عن شعبة. وابن خزيمة (١٥٠٧، ١٥١٦) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا يزيد، يعني ابن زريع، قال: حدثنا شعبة. (ح) وحدثنا يعقوب بن إبراهيم، قال: حدثنا ابن علية، قال: حدثنا شعبة. وفي (١٥٠٧) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. (ح) وحدثنا هارون بن إسحاق، قال: حدثنا ابن فضيل، عن الأعمش. (ح) وحدثنا أبو عثمان، وسلم بن جنادة، قالا: حدثنا وكيع، قال أبو عثمان: حدثنا فطر بن خليفة، وقال سلم: عن فطر.\nثلاثتهم - الأعمش، وشعبة، وفطر بن خليفة - عن إسماعيل بن رجاء، قال: سمعت أوس بن ضمعج، فذكره.","vol":"5","page":574},{"text":"٣٨١٩ - (م س) أبو سعيد الخدري - ﵁ -: قال: قال النبيُّ - ﷺ-: «إذا كانوا ثلاثة فليؤُمَّهم أحدُهم، أحقُّهم بالإمامة: أقرؤُهم» . أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٦٧٢) في المساجد، باب من أحق بالإمامة، والنسائي ٢ / ٧٧ في الإمامة، باب اجتماع القوم في موضع هم فيه سواء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٤) قال: حدثنا يحيى، قال: حدثنا هشام، وشعبة. وفي (٣/٣٤) قال: حدثنا محمد بن جعفر، وسئل عن الثلاثة يجتمعون فتحضرهم الصلاة، قال: حدثنا سعيد. وفي (٣/٣٦) قال: حدثنا أبو عامر، قال: حدثنا هشام. وفي (٣/٥١) قال: حدثنا محمد بن بكر، قال: أخبرنا سعيد (ح) وحدثنا عفان، قال: حدثنا همام. وفي (٣/٨٤) قال: حدثنا يزيد، قال: حدثنا همام بن يحيى. وقال: عبد الله بن أحمد قال أبي: وأبو بدر، عن سعيد. وعبد بن حميد (٨٧٨) قال أخبرنا أبو الوليد، قال: أخبرنا همام. والدارمي (١٢٥٧) قال: أخبرنا عفان، قال: حدثنا همام. ومسلم (٢/١٣٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، قال: حدثنا شعبة (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، عن سعيد بن أبي عروبة (ح) وحدثني أبو غسان المسمعي، قال: حدثنا معاذ وهو ابن هشام، قال: حدثني أبي والنسائي (٢/٧٧) وفي الكبرى (٧٦٨) قال: أخبرنا عبيد الله بن سعيد، عن يحيى، عن هشام، وفي (٢/١٠٣) وفي الكبرى (٨٢٥) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة. وابن خزيمة (١٥٠٨) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد، قال: حدثنا شعبة. (ح) وحدثنا بندار، قال: حدثنا يحيى بن سعيد، عن سعيد بن أبي عروبة، وهشام (ح) وحدثنا بندار، قال: حدثنا ابن أبي عدي، عن سعيد، وهشام (ح) وحدثنا محمد بن يحيى، قال: حدثنا عبد الغفار بن عبيد الله، قال: حدثنا شعبة.\nخمستهم - هشام، وشعبة، وسعيد، وهمام، وأبو عوانة - عن قتادة.\n٢- وأخرجه أحمد (٣/٤٨) قال: حدثنا شجاع بن الوليد، عن سعيد بن يزيد.\n٣- وأخرجه مسلم (٢/١٣٣) قال: حدثنا محمد بن المثنى، قال: حدثنا سالم بن نوح (ح) وحدثنا حسن ابن عيسى، قال: حدثنا ابن المبارك، وابن خزيمة (١٧٠١) قال: حدثنا محمد بن بشار، قال: حدثنا سالم بن نوح.\nكلاهما - سالم بن نوح، وابن المبارك - عن الجريري.\nثلاثتهم - قتادة، وسعيد بن يزيد، والجريري - عن أبي نضرة، فذكره.","vol":"5","page":576},{"text":"٣٨٢٠ - (خ م س ت د) مالك بن الحويرث - ﵁ - قال: أتينَا رسولَ الله - ﷺ- ونحن شَبَبَة مُتقارِبون، فأقمنا عنده عشرينَ ليلة، وكان رسولُ الله - ﷺ- رحيمًا رفيقًا، وظن أنَّا قد اشتَقْنا أهلَنا، فسألنا عمَّنْ تركنا من أهلنا؟ فأخبرناه، فقال: «ارجعوا إلى أهليكم، فأقيموا فيهم، وعلموهم ومروهم فليصلُّوا صلاةَ كذا في حين كذا، وصلاةَ كذا في حينِ كذا، وإذا حضرتِ الصلاةُ فليؤذِّنْ لكم أحدُكم، وليُؤمَّكم أكبَركم» . أخرجه البخاري ومسلم وللبخاري «وصلُّوا كما رأيتموني أُصلِّي» ولمسلم مختصرًا قال: أتيتُ النبيَّ - ﷺ- أنا وصاحب لي، فقال لنا: «إذا حضرت الصلاةُ فأذِّنا، ثم أقيما، وليؤمَّكُما أكبرُكما» .\nوفي أخرى له نحوه قال: «أتاه رجلان يريدان السفر» ⦗٥٧٧⦘ زاد في رواية - قال: (١) «وكانا متقارِبَين (٢) في القراءةِ»، وفي رواية النسائي مختصرًا قال: قال (٣): «أتيتُ أنا وابنُ عمّ لي - وقال مرة: أنا وصاحبُ لي إلى النبيِّ - ﷺ-، فقال: إذا سافرتما فأذِّنا وأقيما، وليؤمَّكما أكبُركما» . وفي رواية الترمذي وأبي داود هذه المختصرة: قال الترمذي: «أنا وابنُ عم لي» .\nوفي أخرى لأبي داود زيادة: قال: «وكنا متقارِبَيْنِ في العلم» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَبَبة): جمع شاب، مثل كاتب وكتبة.\n_________\n(١) أي: خالد الحذاء، أحد الرواة.\n(٢) في الأصل: وكنا متقاربين، وما أثبتناه من \" صحيح مسلم \" المطبوع.\n(٣) قال الأولى تعود على النسائي، والثانية على مالك بن الحويرث الصحابي ﵁.\n(٤) رواه البخاري ٢ / ٩٢ و٩٣ في الأذان، باب الأذان للمسافرين إذا كانوا جماعة، وباب من قال: ليؤذن في السفر مؤذن واحد، وفي الجماعة، باب اثنان فما فوقهما جماعة، وباب إذا استووا في القراءة فليؤمهم أكبر، وفي الجهاد، باب سفر الاثنين، وفي الأدب، باب رحمة الناس والبهائم، وفي خبر الواحد، باب ما جاء في إجازة خبر الواحد الصدوق، ومسلم رقم (٦٧٤) في المساجد، باب من أحق بالإمامة، وأبو داود رقم (٥٨٩) في الصلاة، باب من أحق بالإمامة، والترمذي رقم (٢٠٥) في الصلاة، باب ما جاء في الأذان في السفر، والنسائي ٢ / ٧٧ في الإمامة، باب تقديم ذوي السن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤٣٦) قال: حدثنا إسماعيل بن إبراهيم. وفي (٥/٥٣) قال: حدثنا سريج ويونس قالا: حدثنا حماد، يعني ابن زيد. والدارمي (١٢٥٦) قال: أخبرنا يحيى بن سحان، قال: حدثنا وهيب بن خالد. والبخاري (١/١٦٢) قال: حدثنا معلى بن أسد، قال: حدثنا وهيب. وفي (١/١٦٢، ٩/١٠٧) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب. وفي (١/١٧٥) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد. وفي (١/٢٠٧) قال: حدثنا أبو النعمان، قال: حدثنا حماد. وفي (٨/١١) قال: حدثنا مسدد، قال: حدثنا إسماعيل. وفي (٩/١٠٧) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب. وفي الأدب المفرد (٢١٣) قال: حدثنا مسدد، قال: حدثنا إسماعيل. ومسلم (٢/١٣٤) قال: حدثني زهير بن حرب، قال: حدثنا إسماعيل بن إبراهيم. (ح) وحدثنا أبو الربيع الزهراني وخلف بن هشام، قالا: حدثنا حماد. (ح) وحدثناه ابن أبي عمر، قال: حدثنا عبد الوهاب. والنسائي (٢/٩) وفي الكبرى (١٥١٥) قال: أخبرني زياد بن أيوب، قال: حدثنا إسماعيل. وابن خزيمة (٣٩٧) قال: حدثنا محمد بن بشار، بندار، قال: حدثنا عبد الوهاب. (ح) وحدثنا يحيى بن حكيم، قال: حدثنا عبد الوهاب بن عبد المجيد. وفي (٣٩٨) قال: حدثنا يعقوب بن إبراهيم، وأبو هاشم، قالا: حدثنا إسماعيل. وفي (٥٨٦) قال: حدثنا بندار ويحيى بن حكيم، قالا: حدثنا عبد الوهاب وهو الثقفي. أربعتهم - إسماعيل، وحماد، ووهيب، وعبد الروهاب - قالوا: حدثنا أيوب.\n٢- وأخرجه أحمد (٣/٤٣٦) قال: حدثنا إسماعيل. وفي (٥/٥٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (١/١٦٢) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان وفي (١/١٦٧) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. وفي (٤/٣٣) قال: حدثنا أحمد بن يونس، قال: حدثنا أبو شهاب. ومسلم (٢/١٣٤) قال: حدثنا إسحاق بن إبراهيم الحنظلي.، قال: أخبرنا عبد الوهاب الثقفي. (ح) وحدثناه أبو سعيد الأشج، قال: حدثنا حفص، يعني ابن غياث، وأبو داود (٥٨٩) قال: حدثنا مسدد، قال: حدثنا إسماعيل، (ح) وحدثنا مسدد، قال: حدثنا مسلمة بن محمد وابن ماجه. (٩٧٩) قال: حدثنا بشر بن هلال الصواف، قال: حدثنا يزيد بن زريع. والترمذي (٢٠٥) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، عن سفيان والنسائي (٢/٨، ٧٧) وفي الكبرى (٧٦٧)، (١٥١٤) قال: أخبرنا حاجب بن سليمان المنبجي عن وكيع، عن سفيان. وفي (٢/٢١) وفي الكبرى (١٥٥٩) قال: أخبرنا علي بن حجر، قال: أنبأنا إسماعيل. وابن خزيمة (٣٩٥) قال: حدثنا عبد الله بن سعبد الأشج، قال: حدثنا حفص، يعني ابن غياث. وفي (٣٩٦) قال: حدثنا سلم ابن جنادة، قال: حدثنا وكيع، عن سفيان. وفي (١٥١٠) قال: حدثنا أبو الخطاب زياد بن يحيى، ومحمد بن عبد الأعلى الصنعاني، قالا: حدثنا يزيد بن زريع (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الوهاب. (ح) وحدثنا يعقوب بن إبراهيم، قال: حدثنا ابن علية.\nثمانتيتهم - رسماعيل بن علية، وشعبة، وسفيان الثوري، ويزيد، وأبو شهاب، وعبد الوهاب، وحفص، ومسلمة - عن خالد الحذاء.\nكلاهما - أيوب، وخالد - عن أبي قلابة. فذكره.","vol":"5","page":576},{"text":"٣٨٢١ - (د ت س) أبو عطية العقيلي: قال: «كان مالكُ بنُ الحُوَيْرِثِ يأتينا إلى مُصلانا يتحدَّثُ، فحضرتِ الصلاةُ يومًا، قال أبو عطية: فقلنا له: تقدَّمَ فَصِلِّه، قال لنا: قدِّموا رجلًا منكم يصلِّي بكم، وسأحدثِّكم لم ⦗٥٧٨⦘ لا أُصلِّي بكم؟ سمعتُ رسولَ الله - ﷺ- يقول: من زار قومًا فلا يؤمَّهم، وليؤمَّهم رجل منهم» . أخرجه أبو داود والترمذي، وفي رواية النسائي مختصرًا قال: سمعتُ النبيَّ - ﷺ- يقول: «إذا زارَ أحدُكم قومًا فلا يُصَلِّينَّ بهم» (١) .\nوزاد رزين في آخر الرواية الأولى: «وسمعتُه يقول: لا يؤمَّنَّ رَجُل رجلًا في سلطانه إلا بإذنه، ولا يجلسْ على تكْرِمَتِهِ إلا بإذنه» .\n_________\n(١) رواه أبو داود رقم (٥٩٦) في الصلاة، باب إمامة الزائر، والترمذي رقم (٣٥٦) في الصلاة، باب ما جاء فيمن زار قومًا لا يصلي بهم، والنسائي ٢ / ٨٠ في الإمامة، باب إمامة الزائر. وأبو عطية العقيلي، قال أبو حاتم: لا يعرف ولا يسمى، وقال الحافظ في \" التهذيب \": وقال ابن المديني: لا يعرفونه، وقال أبو الحسن القطان: مجهول، وصحح ابن خزيمة حديثه. أقول: ولكن يشهد له حديث أبي مسعود الذي تقدم رقم (٣٦١٨) فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٣٦) قال: حدثنا أبو عبيدة، يعني الحداد. (ح) وحدثنا يونس بن محمد. وفي (٥/٥٣) قال: حدثنا وكيع (ح) وحدثنا يزيد (ح) وحدثنا عفان. وأبو داود (٥٩٦) قال: حدثنا مسلم ابن إبراهيم. والترمذي (٣٥٦) قال: حدثنا محمود بن غيلان، وهناد، قالا: حدثنا وكيع. وعبد الله بن أحمد (٥/٥٣) قال: حدثناه إبراهيم بن الحجاج ومحمد بن أبان الواسطي. والنسائي (٢/٨٠) وفي الكبرى (٧٧٣) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله. وابن خزيمة (١٥٢٠) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع.\nعشرتهم - أبو عبيدة، ويونس، ووكيع، ويزيد، وعفان، ومسلم، وإبراهيم، ومحمد، وعبد الله، وعبد الرحمن - عن أبان بن يزيد العطار، عن بديل بن ميسرة العقيلي، عن أبي عطية، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":577},{"text":"٣٨٢٢ - (خ د س) عمرو بن سلمة - ﵁ -: قال: «كُنَّا بماءٍ ممرَّ الناس (١)، يمرُّ بنا الرُّكبَانُ نسألُهم:: ما للناس، ما للناس؟ ما هذا الرَّجل؟ فيقولون: يَزْعُم أنَّ الله أرسلَهُ، أوحى إليه كذا، فكنتُ أحفظُ ذلك الكلامَ، فكأَنما يُغْرَى في صدري، وكانت العربُ تُلَوِّم بإسلامهم الفتحَ، فيقولون: اتركوه وقومَه، فإنه إنْ ظهرَ عليهم فهو نبيّ صادق، فلما كانت وقعةُ الفتح بَادَرَ كُلُّ قوم بإسلامهم، وبدر أبي قومي بإسلامهم، فلما قَدِمَ قال: جئتُكم والله من عند النبيِّ - ﷺ- حقًّا. فقال: صلوا صلاةَ كذا في حينِ كذا، وصلاةَ كذا في حينِ كذا، فإذا حضرتِ الصلاةُ فليؤذِّنْ أحدُكم وليؤمَّكم أكثرُكم ⦗٥٧٩⦘ قرآنًا، فنظروا فلم يكن أحدٌ أكثرَ قرآنًا مني، لما كنتُ أتلَّقى من الرُّكبان، فقدَّموني بين أيديهم وأنا ابنُ ست، أو سبع سنين، وكانت عليَّ بُرْدة، كنتُ إذا سجدتُ تَقَلَّصتْ عنّي، فقالت امرأة من الحيِّ: ألا تغطُّوا عنا استَ قارئكم؟ فاشْتَرَوْا، فقطعوا لي قميصًا، فما فرحتُ بشيء فرحي بذلك القميص» . هذه رواية البخاري، وفي رواية أبي داود قال: «كُنَّا بحاضرِ يمرُّ بنا الناسُ إذا أتوُا النبيَّ - ﷺ-، فكانوا إذا رجعوا مَرُّوا بنا فأخبرونا أنَّ رسولَ الله - ﷺ- قال كذا، وقال كذا، وكنتُ غلامًا حافظًا، فحفظتُ من ذلك قرآنًا كثيرًا، فانطلق أبي وافدًا إلى النبيِّ -ﷺ- في نفر من قومه، فعلَّمهم الصلاة، وقال: يؤمُّكم أقرؤكم، وكنت أقرأهم لما كنتُ أحفظُ، فقدَّمُوني، فكنتُ أؤمُّهم وعليَّ بُردة صغيرة، فكنتُ إذا سجدتُ انكشفتْ عنِّي، فقالت امرأة من النساء: وارُوا عنا عَوْرَةَ قارئكم، فاشتَرَوْا لي قميصًا عُمَانيًا، فما فرحتُ بشيء بعدَ الإسلام فرحي به، فكنتُ أؤمُّهم وأنا ابنُ سبع سنين، أو ثمان سنين» .\nوفي أخرى له: «قال فكنت أؤمُّهم في بردة مُوَصَّلة فيها فَتْق، فكنتُ إذا سجدتُ خرجتْ استي» . وفي أخرى له: «أنهم وفدوا إلى النبي - ﷺ-، فلما أرادوا أن ينصرفوا، قالوا: يا رسولَ الله، من يؤُمُّنا؟ فقال: أَكثرُكم جمعًا للقرآن، أو أخذًا للقرآن، فلم يكن أحد من القوم جمع ما جمعتُ، قال: فقدَّموني، وأنا غلام، وعليَّ شَمْلة لي، قال: فما شهدتُ مجمَعًا من ⦗٥٨٠⦘ جَرْم (٢) إلا كنتُ إمامَهم وكنت أُصلِّي على جنائزهم إلى يومي هذا» .\nوفي رواية النسائي مختصرًا قال: لما كانت وَقْعَةُ الفتح بادَرَ كلُّ قوم بإسلامهم، فذهب أَبي بإسلام أهل جُواثَا (٣)، فلما قَدِمَ استقبلناه، فقال: جئتكم والله من عند رسولِ الله - ﷺ-، فقال: صلوا صلاةَ كذا في حين كذا، وصلاةَ كذا في حين كذا، فإذا حضرتِ الصلاةُ فليؤذِّنْ [لكم] أحدُكم، وليؤمَّكم أكثرُكم قرآنًا. وأخرج منه طرفًا آخر، فقال: «لما رجع قومي من عند النبيِّ - ﷺ-، قال: ليؤمَّكم أكثركم قراءة للقرآن، قال: فدَعوني فعلَّموني الركوعَ والسجودَ، فكنتُ أُصلي بهم، وكانت عليَّ بردة مفتوقة، فكانوا يقولون لأبي: ألا تغطِّي عنا استَ ابنَك؟» وله في أخرى قال: «كان يمرُّ علينا الرُّكبان فنتعلَّمُ منهم القرآن، فأتى أبي النبيِّ -ﷺ-، فقال: ليؤمَّكم أكثرُكم قرآنًا، فكنتُ أكثرَهم قرآنًا، فكنتُ أَؤُمُّهم وأنا ابنُ ثمان سنين» (٤) . ⦗٥٨١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُغْرَى) يقال: غَرِيَ هذا الحديث في صدري: إذا التصق به، كأنه أُلصق بالغِراء.\n(تُلَوِّم): التَّلَوُّم: المكث والانتظار.\n(بحاضر) الحاضر: القوم النزول على ما يقيمون به، ولا يرحلون عنه، وهو فاعل بمعنى: مفعول، حاضر بمعنى محضور.\n(تَقَلَّصَتْ) تقلص الثوب عن الإنسان: إذا قصر وارتفع إلى فوق.\n(شَملَة) الشملة: كساء يشتمل به: أي يُتغطى.\n_________\n(١) في بعض النسخ: بما ممر الناس، أي بموضع.\n(٢) بجيم مفتوحة وراء ساكنة، وهم قومه.\n(٣) بالقصر والمد، وهو علم مرتجل، حصن لعبد القيس بالبحرين، فتحه العلاء بن الحضرمي في أيام أبي بكر الصديق ﵁ سنة (١٢) عنوة، قالوا: وجواثا أول موضع جمعت فيه الجمعة بعد المدينة، قال عياض: وبالبحرين أيضًا موضع يقال له: قصر جواثا.\n(٤) رواه البخاري ٨ / ١٨ في المغازي، باب مقام النبي ﷺ يوم الفتح، وأبو داود رقم (٥٨٥) و(٥٨٦) و(٥٨٧) في الصلاة، باب من أحق بالإمامة، والنسائي ٢ / ٩ و١٠ في الأذان، باب اجتزاء المرء بأذان غيره في الحضر، وفي القبلة، باب الصلاة في الإزار، وفي الإمامة، باب إمامة الغلام قبل أن يحتلم.","vol":"5","page":578},{"text":"٣٨٢٣ - (د) ابن عباس - ﵁ - أن رسول الله - ﷺ- قال: «ليؤذِّنّ لكم خِيَارُكم، وليؤمَّكم أَقرؤُكم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٩٠) في الصلاة، باب من أحق بالإمامة، وفي سنده حسين بن عيسى الحنفي، وهو ضعيف، وللفقرة الثانية شواهد تقدمت في الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «أنهم وفدوا إلى النبي -ﷺ- فلما أرادوا أن ينصرفوا، قالوا: يا رسول الله، من يؤمنا؟ قال: أكثركم جمعا للقرآن - أو أخذا للقرآن-.» .\nقال عمرو: فلم يكن أحد من القوم جمع من القرآن ما جمعت، قال: فقدموني وأنا غلام، فكنت أؤمهم وعلي شملة لي، قال: فما شهدت مجمعا من جرم إلا كنت إمامهم، وأصلي على جنائزهم إلى يومي هذا.\nأخرجه أحمد (٥/٢٩) وأبو داود (٥٨٧) قال: حدثنا قتيبة.\nكلاهما - أحمد بن حنبل، وقتية - قالا: حدثنا وكيع، عن مسعر بن حبيب الجرمي، قال: حدثنا عمرو بن سلمة، فذكره.\n* أخرجه أحمد (٥/٧١) قال: حدثنا عبد الواحد بن واصل الحداد، قال: حدثنا مسعر أبو الحارث الجرمي، قال: سمعت عمرو بن سلمة الجرمي، يحدث أن أباه ونفرا من قومه وفدوا إلى رسول الله -ﷺ- حين ظهر أمره وتعلم الناس ... فذكر الحديث.\n* أخرجه أحمد (٥/٣٠) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٣/٤٧٥) (٥/٣٠، ٧١) قال: حدثنا علي بن عاصم، قال: حدثنا خالد الحذاء، عن أبي قلابة. وفي (٥/٧١) قال: حدثنا عفان، قال: حدثنا شعبة، قال: حدثني أيوب. والبخاري (٥/١٩١) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة. وأبو داود (٥٨٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد هو ابن سلمة قال: أخبرنا أيوب. والنسائي (٢/٩) وفي الكبرى (١٥١٦) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا سليمان بن حرب، قال:حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة. وفي (٢/٨٠) وفي الكبرى (٧٧٥) قال: أخبرنا موسى بن عبد الرحمن المسروقي، قال: حدثنا حسين بن علي، عن زائدة، عن سفيان، عن أيوب. وابن خزيمة (١٥١٢) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن علية، عن أيوب (ح) وحدثنا أبو هاشم زياد بن أيوب، قال: حدثنا إسماعيل، قال: حدثنا أيوب.\nكلاهما - أيوب، وأبو قلابة - عن عمرو بن سلمة.\n* وفي رواية حماد بن زيد، عن أيوب، عن أبي قلابة، قال أيوب: قال لي أبو قلابة: ألا تلقاه فتسأله، قال: فلقيته فسألته، فقال: الحديث ... بلفظ الباب.\n* وأخرجه أبو داود (٥٨٦) قال: حدثنا النفيلي، قال: حدثنا زهير. والنسائي (٣/٧٠) وفي الكبرى (٧٥٤) قال: أخبرنا شعيب بن يوسف، قال: حدثنا يزيد بن هارون.\nكلاهما - زهير، ويزيد عن عاصم الأحول، عن عمر بن سلمة، قال: «لما رجع قومي من عند النبي -ﷺ-، قالوا: إنه قال: ليؤمكم أكثركم قراءة للقرآن، قال: فدعوني فعلموني الركوع والسجود، فكنت أصلي بهم، وكانت علي بردة مفتوقة، فكانوا يقولون لأبي: ألا تغطي عنا آست ابنك.» .\nولم يقل عمرو عن أبيه.","vol":"5","page":581},{"text":"<span data-type=\"title\" id=toc-748>الفرع الثاني: فيمن تجوز إمامته ومن لا تجوز</span>\n٣٨٢٤ - (خ د) ابن عمر - ﵄ -: قال: «لما قَدِم المهاجرون الأوَّلونَ نزلوا العَصَبَة - موضعًا بقباءَ - قبل مقدَم النبي - ﷺ- كان يَؤُمُّهم ⦗٥٨٢⦘ سالم مولى أبي حذيفةَ، وكان أكثرهُم قرآنًا» . وفي رواية «لما قَدِمَ المهاجرون الأوَّلون المدينةَ كان يَؤُمُّهم سالم مولى أبي حذيفةَ، وفيهم عمرُ، وأبو سلمةَ بنُ عبد الأسد» وفي أخرى نحوه وفيه «وفيهم عمر، وأبو سلمةَ، وزيد، وعامرُ بن ربيعة» أخرجه البخاري وأبو داود (١) .\n_________\n(١) رواه البخاري ٢ / ١٥٦ في صلاة الجماعة، باب إمامة العبد والمولى، وفي الأحكام، باب استقضاء الموالي واستعمالهم، وأبو داود رقم (٥٨٨) في الصلاة، باب من أحق بالإمامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/١٧٨) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أنس بن عياض، عن عبيد الله. وفي (٩/٨٨) قال: حدثنا عثمان بن صالح، قال: حدثنا عبد الله بن وهب، قال: أخبرني ابن جريج. وأبو داود (٥٨٨) قال: حدثنا القعنبي، قال: حدثنا أنس، يعني ابن عياض (ح) وحدثنا الهيثم بن خالد الجهني، قال: حدثنا ابن نمير، عن عبيد الله. وابن خزيمة (١٥١١) قال: حدثنا أحمد بن سنان الواسطي، وعلي بن المنذر، قالا: حدثنا عبد الله بن نمير عن عبيد الله.\nكلاهما - عبد الله، وابن جريج - عن نافع فذكره.","vol":"5","page":581},{"text":"٣٨٢٥ - (خ) عائشة - ﵂ -: «كان يَؤُمُّها عبدُها ذَكْوان من المصحف» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٢ / ١٥٥ في الإمامة، باب إمامة العبد والمولى، قال الحافظ في \" الفتح \": وصله ابن أبي داود في \" كتاب المصاحف \" من طريق أيوب عن ابن أبي مليكة أن عائشة كان يؤمها غلامها ذكوان في المصحف، ووصله ابن أبي شيبة قال: حدثنا وكيع عن هشام بن عروة عن أبي بكر بن أبي مليكة عن عائشة أنها أعتقت غلامًا لها عن دبر فكان يؤمها في رمضان في المصحف، ووصله الشافعي وعبد الرزاق من طريق أخرى عن ابن أبي مليكة أنه كان يأتي عائشة بأعلى الوادي هو وأبوه وعبيد بن عمير والمسور بن مخرمة وناس كثير فيؤمهم أبو عمرو مولى عائشة وهو يومئذ غلام لم يعتق، وأبو عمرو المذكور هو ذكوان، وإلى صحة إمامة العبد ذهب الجمهور، وخالف مالك فقال: لا يؤم الأحرار إلا إن كان قارئًا وهم لا يقرؤون، فيؤمهم، إلا في الجمعة لأنها لا تجب عليه، وخالفه أشهب، واحتج بأنها تجزئه إذا حضرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الأذان باب إمانة العبد والولي. وقال الحافظ في الفتح (٢/٢١٦-٢١٧) وصله أبو داود في كتاب المصاحف من طريق أيوب عن ابن أبي مليكة أن عائشة، فذكره ووصله ابن أبي شيبة قال: حدثنا وكيع، عن هشام بن عروة، عن أبي بكر بن أبي ملكية، عن عائشة أنها أعتقت غلاما لها عن در، فكان يؤمها في رمضان في المصحف. ووصله الشافعي وعبد الرزاق من طريق أخرى عن ابن أبي مليكة أنه كان يأتي عائشة بأعلى الوادي - هو وأبوه وعبيد بن عمير والمسور بن مخرمة وناس كثير فيؤمهم أبو عمرو مولى عائشة وهو يومئذ غلام لم يعتق، وأبو عمرو المذكور هو ذكوان.","vol":"5","page":582},{"text":"٣٨٢٦ - (د) أنس: قال: «استخلف النبيُّ - ﷺ- ابنَ أمِّ مكتوم يَؤُمُّ الناسَ وهو أعمى» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٩٥) في الصلاة، باب إمامة الأعمى، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/١٣٢) وأبو داود (٥٩٥) قال: حدثنا محمد بن عبد الرحمن العنبري وفي (ا٢٩٣) قال: وأبو داود: حدثنا محمد بن عبد الله المخرمي.\nثلاثتهم - أحمد بن حنبل، والعنبري، والمخرمي - قالوا: حدثنا عبد الرحمن بن مهدي.\n٢- وأخرجه أحمد (٣/١٩٢) قال: حدثنا بهز.\nكلاهما - ابن مهدي، وبهز - قالا: حدثنا عمران القطان، عن قتادة، فذكره.","vol":"5","page":582},{"text":"٣٨٢٧ - (خ م د ت) جابر - ﵁ -: «أن معاذًا كان يصلِّي ⦗٥٨٣⦘ مع النبيِّ -ﷺ- عشاءَ الآخرة، ثم يرجع إلى قومه فيصلي بهم تلك الصلاةَ» .\nأخرجه البخاري ومسلم وأبو داود، وفي أخرى لأبي داود والبخاري والترمذي «أن معاذَ بن جبل كان يصلِّي مع رسولِ الله -ﷺ- ثم يرجع إلى قومه فيؤمُّهم» (١) .\n_________\n(١) رواه البخاري ٢ / ١٦٢ في صلاة الجماعة، باب إذا طول الإمام وكان للرجل حاجة فخرج فصلى، وباب من شكا إمامه إذا طول، وباب إذا صلى ثم أم قومًا، وفي الأدب، باب من لم ير إكفار من قال ذلك متأولًا أو جاهلًا، ومسلم رقم (٤٦٥) في الصلاة، باب القراءة في العشاء، وأبو داود رقم (٥٩٩) و(٦٠٠) في الصلاة، باب إمامة من يصلي بقوم وقد صلى تلك الصلاة، والترمذي رقم (٥٨٣) في الصلاة، باب ما جاء في الذي يصلي الفريضة ثم يؤم الناس بعد ما صلى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٤٦) وأحمد (٣/٣٠٨) ومسلم (٢/٤١) قال: حدثني محمد بن عباد وأبو داود (٦٠٠) قال: حدثنا مسدد. وفي (٧٩٠) قال: حدثنا أحمد بن حنبل والنسائي (٢/١٠٢) قال: أخبرنا محمد بن منصور. وابن خزيمة (٥٢١) قال: حدثنا أحمد بن عبدة الضبي. وفي (١٦١١) قال: حدثنا عبد الجبار بن العلاء.\nسبعتهم - الحميدي، وأحمد، ومحمد بن عباد، ومسدد، ومحمد بن منصور، وأحمد بن عبدة، وعبد الجبار - عن سفيان.\n٢- وأخرجه أحمد (٣/٣٦٩) قال: حدثنا محمد بن جعفر. والدارمي (١٣٠٠) قال: حدثنا سعيد بن عامر. والبخاري (١/١٧٩) قال: حدثنا مسلم. وفي (١/١٧٩) قال: حدثني محمد بن بشار، قال: حدثنا غندر.\nثلاثتهم - غندر، وسعيد، ومسلم - عن شعبة.\n٣- وأخرجه البخاري (١/١٨٢) قال: حدثنا سليمان بن حرب وأبو النعمان ومسلم (٢/٤٢) قال: حدثنا أبو الربيع الزهراني.\nثلاثتهم - سليمان، وأبو النعمان، وأبو الربيع - عن حماد بن زيد، عن أيوب.\n٤- وأخرجه البخاري (٨/٣٢) قال: حدثنا محمد بن عبادة، قال: أخبرنا يزيد، قال: أخبرنا سليم.\n٥- وأخرجه مسلم (٢/٤٢) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم، عن منصور.\n٦- وأخرجه مسلم (٢/٤٢) والترمذي (٥٨٣) قالا: حدثنا قتيبة، قال: حدثنا حماد بن زيد.\nستتهم - سفيان، وشعبة، وأيوب، وسليم، ومنصور، وحماد - عن عمرو بن دينار، فذكره.\nفي رواية سفيان، قال: قلت لعمرو، إن أبا الزبير، حدثنا عن جابر، أنه قال: اقرأ ﴿والشمس وضحاها﴾، ﴿والضحى﴾، ﴿والليل إذا يغشى﴾، ﴿وسبح اسم ربك الأعلى﴾ . فقال عمرو: نحو هذا.\nوبلفظ: «كان معاذ يصلي مع رسول الله -ﷺ- العشاء، ثم يرجع فيصلي بأصحابه، فرجع ذات يوم، فصلى بهم، وصلى خلفه فتى من قومه، فلما طال على الفتى، صلى وخرج، فأخذ بخطام بعيره وانطلقوا، فلما صلى معاذ ذكر ذلك له. فقال: إن هذا لنفاق، لأخبرن رسول الله -ﷺ-. فأخبره معاذ بالذي صنع الفتى فقال الفتى: يا رسول الله، يطيل المكث عندك ثم يرجع فيطول علينا، فقال رسول الله -ﷺ-: أفتان أنت يا معاذ؟ وقال للفتى: كيف تصنع يا ابن أخي إذا صليت؟ قال: أقرأ بفاتحة الكتاب، وأسأل الله الجنة، وأعوذ به من النار، وإني لا أدري ما دندنتك ودندنة معاذ. فقال رسول الله -ﷺ-: إني ومعاذ حول هاتين أو نحو ذي قال: قال الفتى: ولكن سيعلم معاذ إذا قدم القوم. وقد خبروا أن العدو قد دنا. قال: فقدموا، قال: فاستشهد الفتى، فقال النبي -ﷺ-: بعد ذلك لمعاذ: ما فعل خصمي وخصمك؟ قال: يا رسول الله، صدق الله وكذبت، استشهد.» .\n١- أخرجه أحمد (٣/٣٠٢) وأبو داود (٥٩٩) قال: حدثنا عبيد الله بن عمر بن ميسرة. وابن خزيمة (١٦٣٣) قال: حدثنا محمد بن بشار.\nثلاثتهم- أحمد، وعبيد الله، وابن بشار - قالوا: حدثنا يحيى بن سعيد.\n٢- وأخرجه أبو داود (٧٩٣)، وابن خزيمة (١٦٣٤) قالا: حدثنا يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث.\nكلاهما - يحيى، وخالد - عن محمد بن عجلان، عن عبيد الله بن مقسم، فذكره.","vol":"5","page":582},{"text":"٣٨٢٨ - (د) أم ورقة [بنت عبد الله بن الحارث بن عويمر] بن نوفل [الأنصارية - ﵂] «أن رسولَ الله - ﷺ- لما غزا بدرًا قالت: قلتُ له: يا رسولَ الله، ائذن لي في الغزو معك، أُمَرَّضُ المرَضى، وأُداوي الجرحى، لعلَّ الله يرزقني الشهادة، فقال لها رسولُ الله -ﷺ-: قِرِّي في بيتك، فإن الله يرزقك الشهادة، فكانت تسمِّى الشهيدة، قال: كانت قد قرأتِ القرآن، فاستأذَنتِ النبيَّ - ﷺ- أن تَتَّخِذ في دارها مؤذِّنًا، فأذن لها، قال: وكانت قد دَبَّرت غلامًا لها وجارية، فقاما إليها بالليل فغماها بقطيفة لها حتى ماتت، وذهبا، فأصبحَ عمرُ، فقام في الناس فقال: مَن [كان] عنده من هَذين علم؟ أو من رآهما فلْيجيء بهما [فأمر بهما] فَصُلِبا، فكانا أوَّل مصلوبِ بالمدينة» وفي رواية: عن أمِّ ورقةَ بنت عبد الله بن الحارث بهذا ⦗٥٨٤⦘ الحديث - والأوَّلُ أتم - قال: «وكان رسولُ الله - ﷺ- يزورُها في بيتها، وجعل لها مؤذِّنًا يؤذِّن لها، وأمرَها أن تؤمَّ أهلَ دارها، قال عبد الرحمن: -[يعني ابنَ خلاد الأنصاري]- فأنا رأيتُ مؤذِّنها شيخًا كبيرًا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دَبَّرَت): تدبير العبد والأمة: تعليق عِتقهما بموت مولاهما، بأن يقول: إذا مِتُّ فأنت حر.\n(فَغَمَّاها): الغمّ: تغطية الوجه، فلا يخرج النفس ولا يدخل الهواء، فيموت الإنسان.\n_________\n(١) رقم (٥٩١) و(٥٩٢) في الصلاة، باب إمامة النساء، وفي سنده عبد الرحمن بن خلاد، وهو مجهول الحال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٠٥) قال: حدثنا أبو نعيم. وأبو داود (٥٩١) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا وكيع بن الجراح.\nكلاهما - أبو نعيم، ووكيع - قالا: حدثنا الوليد بن عبد الله بن جميع. قال: حدثني عبد الرحمن بن خلاد الأنصاري وجدتي، فذكراه.\n* في رواية وكيع: «أم ورقة بنت نوفل» .\n* وأخرجه أحمد (٦/٤٠٥) قال: حدثنا أبو نعيم. قال: حدثنا الوليد. قال: حدثتني جدتي، عن أم ورقة بنت عبد الله بن الحارث الأنصاري، وكانت قد جمعت القرآن، وكان النبي -ﷺ- قد أمرها أن تؤم أهل دارها وكان لها مؤذن، وكانت تؤم أهل دارها.\nأخرجه أبو داود (٥٩٢) قال: حدثنا الحسن بن حماد الحضرمي.\nقال: حدثنا محمد بن فضيل، عن الوليد بن جميع، عن عبد الرحمن بن خلاد عن أم ورقة بنت عبد الله بن الحارث، بهذا الحديث، والأول ثم قال: قال: وكان رسول الله -ﷺ- يزورها في بيتها وجعل لها مؤذنا يؤذن لها وأمرها أن تؤم أهل دارها. قال عبد الرحمن: فأنا رأيت مؤذنها شيخا كبيرا.\n* وأخرجه ابن خزيمة (١٦٧٦) قال: حدثنا نصر بن علي. قال: حدثنا عبد الله بن داود، عن الوليد بن جميع، عن ليلى بنت مالك، عن أبيها. وعن عبد الرحمن بن خلاد، عن أم ورقة؛ أن نبي الله -ﷺ- كان يقول: انطلقوا بنا نزور الشهيدة. وأذن لها أن يؤذن لها، وأن تؤم أهل دارها في الفريضة، وكانت قد جمعت القرآن.","vol":"5","page":583},{"text":"٣٨٢٩ - (خ) عبيد الله (١) بن عدي [بن الخيار] (٢) «أنه دخل على عثمان وهو محصور، فقال: إنَّك إمامُ العامَّةِ، ونزلَ بك ما ترى، ويصلِّي لنا إمامُ فتنة، ونتحرَّج من الصلاةَ مَعَه؟ فقال: الصلاةُ أحسنُ ما يعمَل الناسُ، فإذا أحسن الناسُ فأحْسِنْ معهم، وإذا أساؤوا فاجتنبْ إساءتهم» . أخرجه البخاري (٣) .\n_________\n(١) في المطبوع: عبد الله، وهو خطأ.\n(٢) وهو تابعي كبير، معدود في الصحابة لكونه ولد في عهد النبي ﷺ، وكان عثمان ابن عفان ﵁ من أقارب أمه.\n(٣) ٢ / ١٥٨ و١٥٩ في صلاة الجماعة، باب إمامة المفتون والمبتدع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الأذان - باب إمامة المفتون والمبتدع (٦٩٥) قال: قال لنا محمد بن يوسف، قال: حدثنا الأوزاعي، قال: حدثنا الزهري عن حميد بن عبد الرحمن، عن عبيد الله بن عدي ابن خيار، فذكره.\nوقال الحافظ في الفتح (٢/٢٢١): قيل عبر بهذه الصيغة لأنه مما أخذخ من شيخه في المذاكرة فلم يقل فيه حدثنا، وقيل أن ذلك مما تحمله بالإجازة أو المناولة أو العرض، وقيل: هو متصل من حيث اللفظ منقطع من حيث المعنى. والذي ظهر لي بالاستقراء خلاف ذلك وهو أنه متصل لكنه لا يعبر بهذه الصيغة إلا إذا كان المتن موقوفا أو كان فيه راو ليس على شرطه،وقد وصله الإسماعلي من رواية محمد بن يحيى قال: حدثنا محمد بن يوسف الفريابي.","vol":"5","page":584},{"text":"٣٨٣٠ - (د) [عبد الله] بن عمرو بن العاص - ﵄ -: «أن رسول الله -ﷺ- قال: ثلاثة لا يقبلُ [الله] منهم صلاة: من تقدَّم قومًا وهم له كارهون، ورجل أتى الصلاة دِبارًا - والدِّبار: أن يأتيها بعد أن تفوتَهُ ومن اعْتَبَد محرَّرَهُ (١)» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دِبارًا): جمع دَبْر،أو دُبُر، هو آخر أوقات الشيء، وقيل: أراد بعدما يفوت الوقت، وقد ذُكِرَ في الحديث.\n(اعْتَبَد مُحَررَّهُ): المحَرَّر: المعتَق، أي: الذي جعل حُرًّا. واعتباده: اسْتِرْقَاقه واستهلاكه.\n_________\n(١) وفي بعض النسخ: محررة.\n(٢) رقم (٥٩٣) في الصلاة، باب الرجل يؤم القوم وهم له كارهون، وفي سنده عبد الرحمن بن زياد بن أنعم الأفريقي، وهو ضعيف، وفيه أيضًا عمران بن عبد المعافري، وهو ضعيف، ولكن الفقرة الأولى من الحديث صحيحة، لها شواهد كثيرة، منها الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٥٩٣) قال: حدثنا القعنبر، قال: حدثنا عبد الله بن عمر بن غانم. وابن ماجة (٩٧٠) قال: حدثنا أبو كريب، قال حدثنا عبدة بن سليمان وجعفر بن عون.\nثلاثتهم - عبد الله بن عمر بن غانم، وعبدة، وجعفر - عن عبد الرحمن بن زياد الإفريقي، عن عمران، فذكره.","vol":"5","page":585},{"text":"٣٨٣١ - (ت) أبو أمامة - ﵁ - قال: قال رسولُ الله - ﷺ- «ثلاثة لا تجاوِز صلاتُهم آذانهم: العبد الآبق حتى يرجعَ، وامرأة باتتْ وزوجُها عليها ساخِط، وإمامُ قوم وهم له كارهون» أخرجه الترمذي (١) . ⦗٥٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الآبِق): أَبَق العبد يأبِق: إذا هرب، فهو آبِقٌ، بالمد.\n_________\n(١) في الأصل، أخرجه البخاري، وهو خطأ، والحديث عند الترمذي رقم (٣٦٠) في الصلاة، باب ما جاء فيمن أم قومًا وهم له كارهون، وإسناده حسن، حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n-أخرجه الترمذي (٣٦٠) قال: حدثنا محمد بن إسماعيل، قال: حدثنا علي بن الحسن، قال: حدثنا الحسين بن واقد، قال: حدثنا أبو غالب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب من هدا الوجه.","vol":"5","page":585},{"text":"<span data-type=\"title\" id=toc-749>الفرع الثالث: في آداب الإمام</span>\n<span data-type=\"title\" id=toc-750>تخفيف الصلاة</span>\n٣٨٣٢ - (خ م د س) جابر - ﵁ -: قال: «كان معاذُ بن جَبَل يصلِّي مع النبيِّ -ﷺ-، ثم يأتي فيؤمُّ قومَه، فصلَّى ليلة مع النبيِّ - ﷺ- العِشاءَ، ثم أتى قومَه فأمَّهم، فافتتح بـ ﴿سورة البقرة﴾، فانحرف رجل فسلَّم، ثم صلَّى وحدَه وانصرف، فقالوا له: أنافقتَ يا فلان؟ قال: لا والله، ولآتينَّ رسولَ الله - ﷺ- فلأُخْبِرَنَّهُ، فأتى رسولَ الله - ﷺ- فقال: يا رسولَ الله إنَّا أصحابُ نواضحَ نعمل بالنَّهار، وإن معاذًا صلى معك العشاءَ، ثم أتى فافتتح بـ ﴿سورة البقرة﴾، فأقبلَ رسولُ الله - ﷺ- على معاذ، فاقل: يا معاذُ، أفتَّان أنت؟ اقرأْ بكذا، واقرأ بكذا، قال سفيان: فقلت لعمرو [بن دينار]: إن أبا الزُّبَيْر حدثَّنا عن جابر أَنّه قال: اقرأ ﴿والشمس وضحاها﴾ ﴿والضحى﴾، ﴿والليل إذا يغشى﴾ و﴿سبح اسم ربك الأعلى﴾ فقال عمرو نحو هذا» . أخرجه البخاري ومسلم، وللبخاري قال: «أقبل رجل بناضحين وقد جنحَ الليلُ، ⦗٥٨٧⦘ فوافق معاذًا يصلِّي ...» وذكر نحوه، وقال في آخره: «فلولا صلَّيتَ بـ ﴿سبح اسم ربك الأعلى﴾، ﴿والشمس وضحاها﴾ ﴿والليل إذا يغشى﴾ فإنه يصلِّى وراءك الكبير والضعيف وذوُ الحاجة»، أحسب في الحديث قال البخاري: وقال عمرو [بن دينار] وعبد الله بن مِقْسم وأبو الزبير عن جابر «قرأ معاذ في العشاء بـ ﴿البقرة﴾» وأخرجه مسلم نحو ما تقدَّم بطوله، وفيه ذكْر السُّورِ التي تقدَّمت، ومنهم من رواه عن عمرو [بن دينار] عن جابر مختصرًا «أن معاذًا كان يصلِّي مع النبيِّ - ﷺ- عِشاءَ الآخرة، ثم يَرْجِعُ إلى قومه فيصلِّي بهم تلك الصلاةَ» . وقد تقدّم ذلك.\nوفي رواية أبي داود قال: «كان معاذ يصلَّي مع النبيِّ - ﷺ-، ثم يرْجعُ فيؤمُّنا - وقال مرة: ثم يرجع فيصلِّي بقومه، فأخَّر النبيُّ - ﷺ-، ليلةً الصلاةَ - وقال مرة: العِشاءَ - فصلى معاذ مع النبيِّ - ﷺ- ثم جاءَ يؤمُّ قوَمه، فقرأ ﴿البقرة﴾، فاعتزل رجل من القوم فصلَّى، فقيل له: نافقتَ يا فلان؟ فقال: ما نافقتُ. فأَتى النبيَّ - ﷺ- فقال: إن معاذًا يصلِّي [مَعَكَ]، ثم يرجع فيؤمُّنا [يا رسولَ الله، وإنما نحن أصحاب نوَاضِح، ونعمل بأيدينا، وإنه جاء يؤمُّنا] فقرأ بـ ﴿سورة البقرة﴾، فقال: يا معاذ، أفتَّان أنتَ؟ أفتان أنت؟ اقرأ بكذا، اقرأ بكذا - قال أبو الزبير: ﴿سبح اسم ربك الأعلى﴾، ⦗٥٨٨⦘ ﴿والليل إذا يغشى﴾ - فذكرنا لعمرو [بن دينار] فقال: أُراه قد ذكرَهُ» .\nوفي رواية، قال: فقال: «يا معاذ لا تكن فتَّانًا، فإنه يصلي وراءَك الكبيرُ والضعيفُ وذُو الحاجة والمسافر» .\nوفي أخرى لأبي داود، قال: وذكر قصة معاذ - قال: «وقال النبيُّ - ﷺ- للفتى: كيف تصنعُ يا ابن أخي إذا صليتَ؟ قال أقرأُ بـ (فاتحة الكتاب)، وأسألُ الله الجنة، وأعوذُ به من النار، وإني لا أدري ما دَنْدَنتُك ودندَنةُ معاذ؟ فقال رسولُ الله - ﷺ-: أنا ومعاذ حول هاتين، أو نحو ذلك» وأخرج النسائي الرواية الأولى، وله في أخرى قال: جاء رجل من الأنصار، وقد أُقيمت الصلاةُ، فدخلَ المسجدَ فصلَّى خلف معاذ، فطوَّل بهم، فانصرف الرجلُ فصلَّى في ناحية المسجد، ثم انطلق، فلما قضى معاذ الصلاة، قيل له: إن فلانًا فعل كذا وكذا، فقال معاذ: لئن أصبحتُ لأذكرنَّ ذلك لرسولِ الله - ﷺ-، فأتى معاذ النبيَّ - ﷺ-، فذكر ذلك له، فأرسل رسولُ الله - ﷺ- إليه، فقال: ما حملك على الذي صنعتَ؟ قال: يا رسولَ الله، عمِلْتُ على ناضح من النهار فجئتُ وقد أُقيمت الصلاة، فدخلتُ معه الصلاةَ، فقرأ سورة كذا وكذا، فطوَّل، فانصرفتُ، [فصلَّيتُ] في ناحية المسجد، فقال النبيُّ - ﷺ-: أفتَّان يا معاذ، أفتَّان يا معاذُ؟» وله في أخرى مختصرًا، قال: «قام معاذ فصلى العشاءَ، الآخرة فطوَّل، فقال النبيُّ - ﷺ-: أفتَّان يا معاذ؟ ⦗٥٨٩⦘ أفتَّان يا معاذ؟ أين كنتَ عن ﴿سَبِّح اسمَ ربِّك الأعلى﴾، ﴿والضحى﴾، ﴿وإذا السماء انفطرت﴾» وفي أخرى قال: «صلى معاذ بن جبل لأصحابه العشاءَ الآخرةَ فطوَّل عليهم، فانصرف رجل منا، فأُخبرَ معاذ عنه، فقال: إِنَّه منافق، فلما بلغَ ذلك الرجلَ دخل على النبيِّ -ﷺ- فأخبره بما قال معاذ، فقال له النبيُّ -ﷺ-: «أتريد أن تكونَ فتَّانًا يا معاذ؟ إذا أممتَ الناسَ، فاقرأ بـ ﴿الشمس وضحاها﴾ و﴿سبح اسم ربك الأعلى﴾ و﴿الليل إذا يغشى﴾، و﴿اقرأ باسم ربك﴾» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نواضح): النواضح: جمع ناضح، وهو البعير يُستقى عليه.\n(جَنَحَ الليل): أي أقبل ظلامه.\n(دَنْدَنَتُك): الدندنة هي أن يتكلم الإنسان بالكلام، فتُسمع نغمته، ولا يُفهم ما يقول.\n_________\n(١) رواه البخاري ٢ / ١٦٢ - ١٦٤ في صلاة الجماعة، باب إذا طول الإمام وكان للرجل حاجة فخرج فصلى، وباب من شكا إمامه إذا طول، وباب إذا صلى ثم أم قومًا، وفي الأدب، باب من لم ير إكفار من قال ذلك متأولًا أو جاهلًا، ومسلم رقم (٤٦٥) في الصلاة، باب القراءة في العشاء، وأبو داود رقم (٧٩٠) و(٧٩١) و(٧٩٣) في الصلاة، باب في تخفيف الصلاة، والنسائي ٢ / ٩٧ و٩٨ في الإمامة، باب خروج الرجل من صلاة الإمام وفراغه من صلاته في ناحية المسجد، وباب اختلاف نية الإمام والمأموم، وفي الافتتاح، باب القراءة في المغرب بـ ﴿سبح اسم ربك الأعلى﴾، وباب القراءة في العشاء الآخرة بـ ﴿سبح اسم ربك الأعلى﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"5","page":586},{"text":"٣٨٣٣ - (خ م ط ت د س) أبو هريرة - ﵁ -: أن ⦗٥٩٠⦘ رسولَ الله - ﷺ- قال: «إذا صلى أحدُكم للناس فليخفِّف، فإن فيهم الضعيف والسقيم والكبيرَ، وإذا صلَّى أحدُكم لنفسه فليطوِّل ما شاءَ» .\nوفي أخرى «إذا صلَّى أحدُكم للناس فليخفِّف، فإن في الناس الضعيفَ والسَّقيمَ وذا الحاجة» .\nوفي أخرى بدل «السقيم»: «الكبير» وفي أخرى «إذا أمَّ أحدُكم الناس فليخفِّف، فإن فيهم الصغيرَ والكبيرَ، والضعيفَ والمريضَ، وإذَا صلَّى وحده فليصلِّ كيف شاء» .\nوفي أخرى: «إذا قام أحدُكم للناس فليخفِّف الصلاة، فإن فيهم الكبيرَ، وفيهم الضعيفَ، وإذا قام وحدَه فليُطِلْ صلاتَه ما شاء» .\nأخرج الأولى البخاري والموطأ، وأبو داود والنسائي، وأخرج الروايات الباقية مسلم، وفي رواية الترمذي «فإن فيهم الصغير، والكبير والضعيف، والمريض» وفي أخرى لأبي داود «فإن فيهم السقيم، والشيخَ الكبير، وذا الحاجة» (١) .\n_________\n(١) رواه البخاري ٢ / ١٦٨ في صلاة الجماعة، باب إذا صلى لنفسه فليطول ما شاء، ومسلم رقم (٤٦٧) في الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام، والموطأ ١ / ١٣٤ في الجماعة، باب العمل في صلاة الجماعة، وأبو داود رقم (٧٩٤) و(٧٩٥) في الصلاة، باب في تخفيف الصلاة، والنسائي ٢ / ٩٤ في الإمامة، باب ما على الإمام من التخفيف، والترمذي رقم (٢٣٦) في الصلاة، باب ما جاء إذا أم أحدكم الناس فليخفف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (١٠٣) . وأحمد (٢/٤٨٦) قال: قرأت على عبد الرحمن: مالك (ح) وحدثنا إسحاق. قال: أخبرنا مالك. والبخاري (١/١٨٠) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٢/٤٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا المغيرة. وهو ابن عبد الرحمن الحزامي. وأبو داود (٧٩٤) قال: حدثنا القعنبي، عن مالك. والترمذي (٢٣٦) قال: حدثنا قتيبة. قال: حدثنا المغيرة بن عبد الرحمن. والنسائي (٢/٩٤) وفي الكبرى (٨٠٨) قال: أخبرنا قتيبة، عن مالك.\nكلاها - مالك، والمغيرة بن عبد الرحمن -عن أبي الزناد، عن الأعرج، فذكره.","vol":"5","page":589},{"text":"٣٨٣٤ - (خ م) أبو مسعود البدري - ﵁ -: قال: جاء رجل إلى رسول الله -ﷺ- فقال: «إِني لأتأخَّرُ عن صلاةِ الصُّبحِ من أجل فلان مما يُطيل بنا فما رأيتُ النبيَّ - ﷺ- غضب في موعظة قطُّ أشدَّ مما غضب ⦗٥٩١⦘ يومئذٍ، فقال: يا أيُّها الناسُ، إن منكم مُنَفِّرين، فأيكم أمَّ النَّاسَ فليوجِزْ، فإن من ورائه الكبيرَ والصغيرَ وذا الحاجة» . وفيه رواية «فإن فيهم الضعيفَ والكبيرَ، وذا الحاجة» . وفي أخرى «فليخفِّف، فإن فيهم المريضَ، والضعيفَ وذا الحاجة» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُنَفِّرِين): المُنَفِّر: الذي يذكر للإنسان شيئًا يخافه ويكرهه فيفِر منه.\n_________\n(١) رواه البخاري ٢ / ١٦٨ في صلاة الجماعة، باب من شكا إمامه إذا طول، وباب تخفيف الإمام في القيام وإتمام الركوع والسجود، وفي العلم، باب الغضب في الموعظة والتعليم، وفي الأدب، باب ما يجوز من الغضب والشدة لأمر الله، وفي الأحكام، باب هل يقضي الحاكم أو يفتي وهو غضبان، ومسلم رقم (٤٦٦) في الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٥٣) بقال: حدثنا سفيان. وأحمد (٤/١١٨) قال حدثنا يزيد. وفي (٤/١١٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة وفي (٥/٢٧٣) قال: حدثنا يحيى بن سعيد. والدارمي (٢/١٢٦) قال: أخبرنا جعفر بن عون. والبخاري (١/٣٣) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان الثوري. وفي (١/١٨٠) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان الثوري. وفي (٨/٣٣) قال حدثنا مسدد، قال: حدثنا يحيي. وفي (٩/٨٢) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. ومسلم (٢/٤٢) قال: حدثنا يحيى بن يحيى، قال أخبرنا هشيم. وفي (٢/٤٣) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا هشيم، ووكيع وحدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا عمر بن عمر، قال: سفيان. وابن ماجة (٩٨٤) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. والنسائي في الكبرى (الورقة ٧٧-أ) قال: أخبرنا يعقوب إبراهيم، عن يحيى بن سعيد. وابن خزيمة (١٦٠٥) قال: حدثنا محمد بن بشار، قال: حدثنا يحيي بن سعيد. (ح) وحدثنا محمد بن عبد الأعلى.، قال: حدثنا المعتمر. (ح) وحدثنا سلم بن جنادة قال: حدثنا وكيع.\nجميعهم - سفيان بن عيينة، ويزيد، وشعبة، ويحيى بن سعيد القطان وجعفر بن عون، وسفيان الثوري، وزهير، وعبد الله بن المبارك وهشيم، ووكيع، وعبد الله بن نمير، والمعتمر بن سليمان - عن إسماعيل بن أبي خالد، قال: حدثنا قيس بن أبي حازم، فذكره..","vol":"5","page":590},{"text":"٣٨٣٥ - (خ د س) أبو قتادة - ﵁ -: أن رسولَ الله - ﷺ- قال: «إني لأقومُ في الصلاة أريدُ أن أطوِّل فيها، فأسمعُ بكاءَ الصَّبيِّ فأتجوَّزُ في صلاتي، كراهية أن أشقَّ على أُمِّه» أخرجه البخاري، وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأتجوَّز): التَّجَوُّز في الأمر: التخفيف والتسهيل. ⦗٥٩٢⦘\n(أشُقَّ): أمر شاق: أي شديد.\n_________\n(١) رواه البخاري ٢ / ١٦٩ في صلاة الجماعة، باب من أخف الصلاة عند بكاء الصبي، وفي صفة الصلاة، باب خروج النساء إلى المساجد بالليل والغلس، وأبو داود رقم (٧٨٩) في الصلاة، باب تخفيف الصلاة للأمر يحدث، والنسائي ٢ / ٩٥ في الإمامة، باب ما على الإمام من التخفيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٠٥) قال: حدثنا أحمد بن الحجاج. قال: أخبرنا عبد الله بن المبارك. والبخاري (١/١٨١) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا الوليد بن مسلم. وفي (١/. ٢١٩) قال: حدثنا محمد بن مسكين. قال: حدثنا بشر بن بكر. وأبو داود (٧٨٩) قال: حدثنا عبد الرحمن بن إبراهيم قال: حدثنا عمر بن عبد الواحد وبشر بن بكر. وابن ماجة (٩٩١) قال: حدثنا عبد الرحمن بن إبراهيم. قال: حدثنا عمر بن عبد الواحد وبشر بن بكر. والنسائي (٢/٩٥) . وفي الكبرى (٨١٠) قال: أخبرنا سويد بن نصر. قال: حدثنا عبد الله.\nأربعتهم - عبد الله بن المبارك. والوليد بن مسلم، وبشر بن بكر،، وعمر بن عبد الواحد - عن الأوزاعي. قال: حدثني يحيى بن أبي كثير، عن عبد الله بن أبي قتادة. فذكره.","vol":"5","page":591},{"text":"٣٨٣٦ - (خ م ت س) أنس بن مالك - ﵁ -: أن النبيَّ - ﷺ- قال: «إني لأدخلُ في الصلاة وأنا أُريدُ أن أطيلَها، فأسمعُ بكاءَ الصَّبي فأتجوَّزُ في صلاتي، مما أعلمُ من شِدَّة وجْدِ أُمِّه من بكائه» .\nوفي رواية قال: «كان رسولُ الله - ﷺ - يسمع بكاءَ الصبي مع أمِّه وهو في الصلاة، فيقرأُ بالسورة الخفيفة، أو بالسورة القصيرة» . وفي أخرى قال: «ما صلَّيتُ وراءَ إمام قطُّ أخفَّ صلاة ولا أتمَّ صلاة من النبيّ - ﷺ-» .\nزاد في رواية أخرى «وإن كان ليسمعُ بكاءَ الصَّبيِّ فيخفِّفُ مخافةَ أن تُفْتَتَنَ أُمُّه» . وفي أخرى قال: «كان النبيُّ - ﷺ- يُوجِزُ الصلاةَ ويكملِّها» . وفي أخرى «كان يوجزُ في الصلاة ويتمُّ» . وفي أخرى «كان من أخفِّ الناس صلاة في تمام» . وفي أخرى «ما صلَّيتُ خَلْفَ أحد أوجزَ صلاة، ولا أتمَّ من رسولِ الله - ﷺ-، وكانت صلاتُه مُتقارِبَة، وصلاةُ أبي بكر متقاربة، فلما كان عمرُ مدَّ في صلاة الصبح» . هذه روايات البخاري ومسلم، وأخرجه الترمذي الرواية السابعة، وله في أخرى أن رسولَ الله - ﷺ- قال: «إني لأسْمَعُ بكاءَ الصبيَّ وأنا في الصلاة، فأخففُ مخافةَ أن تُفْتَتَنَ أُمُّه» . وأخرج النسائي الرواية السابعة (١) . ⦗٥٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وجد أُمِّه): الوَجْد: الحُزْن.\n_________\n(١) رواه البخاري ٢ / ١٧٠ في صلاة الجماعة، باب من أخف الصلاة عند بكاء الصبي، ومسلم رقم (٤٦٩) و(٤٧٠) في الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام، ورقم (٤٧٣) في الصلاة، باب اعتدال أركان الصلاة وتخفيفها في تمام، والترمذي رقم (٢٣٧) في الصلاة، باب ما جاء إذا أم أحدكم فليخفف، ورقم (٣٧٦) في الصلاة، باب ما جاء أن النبي ﷺ قال: \" إني لأسمع بكاء الصبي في الصلاة فأخفف \"، والنسائي ٢ / ٩٤ و٩٥ في الإمامة، باب ما على الإمام من التخفيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواية لفظ الباب أخرجه أحمد (٣/١٠٩) قال: حدثنا بن عدي، ومحمد بن جعفر، وعبد الوهاب الخفاف. والبخاري (١/١٨١) قال: حدثنا علي بن عبد الله، قال: حدثنا يزيد بن زريع، وفي (١/١٨١) أيضا قال: حدثنا محمد بن بشار، قال: حدثنا بن أبي عدي،. ومسلم (٢/٤٤) قال: حدثنا محمد بن منهال، قال: حدثنا يزيد بن زريع. وابن ماجة (٩٨٩) قال: حدثنا نصر بن علي، قال: حدثنا عبد الأعلى. وابن خزيمة (١٦٠١) قال: حدثنا بندار، محمد بن بشار، عن ابن أبي عدي.\nخمستهم - ابن أبي عدي، وابن جعفر، وعبد الوهاب، ويزيد، وعبد الأعلى - عن سعيد بن أبي عروبة، عن قتادة، فذكره وبلفظ: «كان رسول الله -ﷺ- يسمع بكاء الصبي....»\nأخرجه أحمد (٣/١٥٣) قال: حدثنا عبد الصمد. وفي (٣/١٥٦) قال: حدثنا إبراهيم بن مهدي. وعبد بن حميد (١٣٧١) قال: حدثني يحيى بن عبد الحميد. ومسلم (٢/٤٤) قال: حدثنا يحيى بن يحيى. وابن خزيمة (١٦٠٩) قال: حدثنا بشر بن هلال.\nخمستهم - عبد الصمد، وإبراهيم، وابن عبد الحميد.، ويحيى بن يحيى، وبشر - عن جعفر بن سليمان، وعن ثابت، فذكره.\nوبلفظ: «ما صليت وراء إمام قط أخف صلاة......»\n١- أخرجه أحمد (٣/٢٣٣) قال: حدثنا عبيد الله بن أبي قرة وفي (٣/٢٤٠) قال: حدثنا أبو سعيد مولى ابن بني هاشم. والبخاري (١/١٨١) قال: حدثنا خالد بن مخلد..\nثلاثتهم - ابن أبي قرة، وأبو سعيد، وخالد - قال: حدثنا سليمان بن بلال.\n٢- وأخرجه أحمد (٣/٢٦٢) قال: حدثنا سليمان بن داود. ومسلم (٢/٤٤) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة سعيد، وعلي بن حجر.\nخمستهم - سليمان، ويحيى، ويحيى، وقتيبة، وابن حجر - عن إسماعيل بن جعفر - مختصرا على أوله.\nكلاهما - سليملان بن بلال، وإسماعيل بن جعفر، عن شريك. فذكره.\nوبلفظ: «والله إني لأسمع بكاء الصبي....»\nأخرجه الترمذي (٣٧٦) قال: حدثنا قيتبة، قال: حدثنا مروان بن معاوية الفزاري، عن حميد، فذكره. وقال الترمذي: حديث أنس حديث حسن صحيح.\nوله متابعة بلفظ: «أن النبي -ﷺ- سمع بكاء صبي في الصلاة فخفف....» أخرجه أحمد (٣/١٨٢) قال: حدثنا يحيى بن سعيد. وفي (٣/١٨٨) قال: حدثنا محمد بن عبد الله بن الأنصاري..وفي (٣/٢٠٥) قال: حدثنا ابن أبي عدي.\nثلاثتهم - يحيى، والأنصاري، وابن أبي عدي - عن حميد، فذكره، وبلفظ: «أن رسول الله -ﷺ- جوز ذات يوم في صلاة الفجر.....» أخرجه أحمد (٣/٢٥٧) قال: حدثنا عفان، قال: حدثنا حماد، بن زياد، قال أخبرنا علي بن زيد، وحميد، قال عفان: فوجدته عندي في غير موضع: عن علي بن يزيد، وحميد بن ثابت، عن أنس بن مالك، فذكره.\nوبلفظ: ما صليت خلف أحد أوجز صلاة من صلاة -ﷺ- حدثنا بهز.\nثلاثهم- يزيد، وعفان، وبهز - قالوا: حدثنا حماد بن سلمة، عن ثابت، فذكره.\nوأخرجه أبو داود (٨٥٣) قال: حدثنا موسى بن إسماعيل: قال: حدثنا حماد، قال: أخبرنا ثابت ذكر، نحوه.\nبلفظ: «كانت صلاة رسول الله -ﷺ- متقاربة....» أخرجه أحمد (٣/٢٠٠) قال: حدثنا يزيد. وفي (٣/١١٣) قال: حدثنا إسماعيل بن علية. وفي (٣/٢٠٥) قال: حدثنا ابن أبي عدي. وفي (٣/٢٥٣) قال: حدثنا محمد بن عبد الله الأنصاري.\nأربعتهم - يزيد، وإسماعيل، وابن أبي عدي، والأنصاري -عن حميد، فذكره.","vol":"5","page":592},{"text":"٣٨٣٧ - (م د س) عثمان بن أبي العاص - ﵁ -: قال: آخِرُ ما عَهِدَ إليَّ رسولُ الله - ﷺ-: «إذا أممْتَ قومًا فأخِفَّ بهم الصلاةَ» . وفي رواية: أن رسولَ الله - ﷺ- قال له: «أُمَّ قومَكَ، فمن أمَّ قومًا فليخفِّفْ، فإن فيهم الكبيرَ، وإن فيهم المريضَ، وإنَّ فيهم الضعيفَ، وإنَّ فيهم ذا الحاجة، وإذا صلَّى أحدُكم وحدَه فليصلِّ كيف شاء» . أخرجه مسلم، وفي رواية أخرى له أنَّ رسولَ الله -ﷺ- قال له: «أُمَّ قومَكَ، قال: قلتُ: يا رسولَ الله إني أجدُ في نفسي شيئًا، قال: ادْنُهْ، فأجلسني بين يديه، ثم وضع كفَّه في صدري بين ثدْييَّ، ثم قال: تحوَّلْ، فوضعها في ظهري بين كتفيَّ ثم قال: أُمَّ قومَكَ، فمن أمَّ قومًا فليخفِّف، فإن فيهم الكبيرَ، وإن فيهم المريضَ، وإن فيهم الضعيف، وإن فيهم ذا الحاجة، وإذا صلَّى أحدُكم وحدَه فليصلِّ كيف شاء»، هذه الرواية لم يذكرْها الحميديُّ في كتابه، وهي أتم روايات هذا الحديث، وفي رواية أبي داود والنسائي، قال: «قلتُ: يا رسولَ الله، اجعلني إمام قومي، قال: أنتَ إمامُهم، واقْتَدِ بأضعَفِهِم، واتَّخِذْ مؤذِّنًا لا يأخذُ على أذانه أجرًا» (١) .\n_________\n(١) رواه مسلم رقم (٤٦٨) في الصلاة، باب أمر الأئمة بتخفيف الصلاة في تمام، وأبو داود رقم (٥٣١) في الصلاة، باب أخذ الأجر على التأذين، والنسائي ٢ / ٢٣ في الأذان، باب اتخاذ المؤذن الذي لا يأخذ على أذانه أجرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٩٠٥) قال:حدثنا سفيان. وأحمد (٤/٢١) قال: حدثنا يونس، قال:حدثنا حماد يعني ابن زيد. وابن ماجة (٩٨٧) قال:حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية. وابن خزيمة (١٦٠٨) قال:حدثنا عبد الجبار بن العلاء،قال: حدثنا سفيان. (ح) وحدثنا محمد بن عيسى، قال:حدثنا سلمة. (ح) وحدثنا بندار، قال:حدثنا ابن أبي عدي. خمستهم - سفيان، وحماد ابن يزيد، وابن عليه، وسلمة، بن أبي عدي - عن محمد بن إسحاق، سمعه من سعيد بن أبي هند.\n٢-وأخرجه أحمد (٤/٢١و ٢١٧) قال: حدثناعفان، قال:حدثنا حماد بن سلمة. وفي (٤/٢١) قال: حدثنا عفان، قال:حدثنا حماد بن زيد. وفي (٤/٢١٧) قال:حدثنا حسين بن موسى، قال: حدثنا حماد بن سلمة، وفي (٤/٢١٨) قال: حدثنا يونس، قال: حدثنا حماد. وأبو داود (٥٣١) قال:حدثنا موسى بن إسماعيل، قال: حدثنا حماد. والنسائي (٢/٢٣) .. وفي البكري (١٥٦٢) قال: أخبرنا أحمد بن سليمان، قال:حدثنا عفان قال: حدثنا حماد بن سلمة. وابن خزيمة (٤٢٣) قال: حدثنامحمد بن بشار،قال:حدثنا بن الوليد،قال: حدثنا حماد. (ح) وحدثنا بندار،قال: حدثنا أبو النعمان، قال: حدثنا حماد. كلاهما - حماد بن سلمة، وحماد بن زيد -عن سعيد الجريري، عن يزيد أبي العلاء.\nكلاهما -سعيد بن أبي هند،وأبو العلاء - عن مطرف بن عبد الله، فذكره.\n* أخرجه أحمد (٤./٢١) قال:حدثنا عبد الصمد،قال: حدثنا حماد،عن الجريري، عن أبي العلاء، عن عثمان بن أبي العاص، فذكره (ليس فيه مطرف) .\nعن الحسن، عن عثمان بن أبي العاص، قال: «كان آخر ما عهد إلي النبي -ﷺ- أن لا أتخذ مؤذنا يأخذ على الأذان أجرا» .\nأخرجه الحميدي (٩٠٦) قال:حدثنا الفضيل بن عياض، وابن ماجة (٧١٤) قال: حدثنا أبو بكر بن أبي شيب، قال:حدثنا حفص بن غياث. والترمذي (٢٠٩) قال: حدثنا هناد، قال: حدثنا أبو زبيد وهو عبثر بن القاسم.\nثلاثتهم - الفضيل، وحفص بن غياث، وأبو زبيد - عن أشعث، عن الحسن فذكره.\nوبفظ «أن النبي -ﷺ- قال له: أم قومك. قال: قلت: يارسول الله إني أجد في نفسي شيئا، قال آذنه فجلسني بين يديه، ثم وضع كفه في ...» .\nأخرجه أحمد (٤/٢١) قال:حدثنا وكيع. وفي (٤/ ٢١٦) قال حدثنا يحيى بن سعيد. ومسلم (٢/٤٣) قال: حدثنا محمد بن عبد الله بن نمير، قال:حدثنا أبي.\nثلاثتهم - وكيع، ويحيى، وعبد الله بن نمير - قالوا: حدثنا عمرو بن عثمان، قال: حدثنا موسى بن طلحة، فذكزه.\nوبلفظ «ماعهد إلى رسول الله -ﷺ-: آذا أممت قوما فأخف بهم الصلاة» .\nأخرجه أحمد (٤/٢٢) .ومسلم (٢/٤٤) قال:حدثنا محمد بن المثني، وابن بشار.\nثلاثتهم - أحمد، ومحمد بن المثنى، ومحمد بن بشار - قالوا: حدثنا محمد بن جعفر، حدثنا شعبة، عن عمرو بن مرة، قال سمعت سعيد بن المسيب، فذكره.\nوبلفظ «استعملني رسول الله -ﷺ- على الطائف، وكان آخر ما عهده إلى رسول الله -ﷺ-. قال: خفف على الناس الصلاة.» .\nأخرجه أحمد (٤/٢١٨) قال: حدثنا أبو أحمد الزبيري،قال: حدثنا عبد الله يعني ابن عبد الرحمن بن يعلى الطائفي، عن عبد الله بن الحكم، فذكره.\nوبلفظ «قال لي رسول الله -ﷺ-: أم قومك. وإذا أممت قومك فأخف بهم الصلاة فإن يقوم فيها الصغير، والكبير والضعيف، والمريض، وذوا الحاجة» .\nأخرجه أحمد (٤/٢١) قال:حدثنا محمد بن بكر،قال:حدثنا شعبة، عن النعمان بن سالم: قال: سمعت أشياخنا ثقيف، فذكروه.\nوبلفظ «إن أخركلام كلمني به رسول الله -ﷺ- إذا استعملني علي الطائف فقال: خفف الصلاة على الناس، حتى وقت لي ﴿اقرأ باسم ربك الذي خلق﴾ وأشباهها من القرآن» .","vol":"5","page":593},{"text":"٣٨٣٨ - (س) ابن عمر - ﵄ -: قال: «كان رسولُ الله - ﷺ- يأمرنا بالتخفيف، ويؤمُّنا بـ ﴿الصافَّات﴾» أخرجه النسائي (١) .\n_________\n(١) ٢ / ٩٥ في الإمامة، باب الرخصة للإمام في التطويل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٦٢ (٤٧٩٦) قال:حدثنا وكيع. وفي (٢/٤٠) (٤٩٨٩) قال: حدثنا حماد بن خالد (ح) ويزيد. وفي (٢/١٥٧) قال: حدثنا حماد بن خالد الخياط. والنسائي (٢/٩٥)، وفي الكبرى (٨١١) قال: أخبرنا إسماعيل بن مسعود، قال:حدثنا خالد بن الحارث. وابن خزيمة (١٦٠٦) قال: حدثنا بشر بن معاذ العقدي، قال: حدثنا خالد بن الحارث. (ح) وحدثنا بندار،قال: حدثنا عثمان، يعني ابن عمر.\nخمستهم - وكيع، وحماد بن خالد الخياط، ويزيد بن هارون، وخالد بن الحارث، وعثمان بن عمر - عن ابن زبي ذئب، قال: أخبرني الحارث بن عبد الرحمن،عن سالم بن عبد الله، فذكره.\n* في رواية يزيد بن هارون: «وإن كان ليؤمنا بالصافات في الصبح» .","vol":"5","page":594},{"text":"<span data-type=\"title\" id=toc-751>آداب متفرقة</span>\n٣٨٣٩ - (د) عبد الله بن أبي أوفى ﵁ «أن رسولَ الله - ﷺ- كان يقومُ في الركعة الأولى من صلاة الظهر، حتى لا يُسْمَعَ وَقْعَ قَدَم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٨٠٢) في الصلاة، باب ما جاء في القراءة في الظهر، وفي إسناده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٥٦) . وأبوداود (٨٠٢) قال:حدثنا عثمان بن أبي شيبة.\nكلاهما - أحمد، وعثمان - قالا: حدثنا عفان،قال:حدثنا همام، قال: حدثنا محمد بن جحادة، عن رجل، فذكره.","vol":"5","page":594},{"text":"٣٨٤٠ - (د) سالم أبو النضر: قال «كان رسولُ الله - ﷺ- حين يقام للصلاة في المسجد: إذا رآهم قليلًا جلس [لم يُصلِّ] (١)، وإذا رآهم جماعة صلى» . أخرجه أبو داود (٢) .\n_________\n(١) وفي نسخة: ثم صلى.\n(٢) رقم (٥٤٥) في الصلاة، باب في الصلاة تقام ولم يأت الإمام ينتظرونه قعودًا، وسالم أبو النضر تابعي، فالحديث مرسل، وفيه أيضًا عنعنة ابن جريج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبوداود (٥٤٥) قال:حدثنا عبد الله بن إسحاق الجوهري، قال: أخبرنا أبو عاصم، عن ابن جريج، عن موسى بن عقبة، عن سالم أبي النضر قال: فذكره.\nقلت: سالم أبو النضر تابعي،لم يدرك الرسول الله -ﷺ- وله شاهد، وهو الحديث الذي يليه.","vol":"5","page":594},{"text":"٣٨٤١ - (د) أبو مسعود الزُّرَقي: عن علي بن أبي طالب مثل ذلك. أخرجه أبو داود هكذا عقيب حديث سالم (١) .\n_________\n(١) رقم (٥٤٦) في الصلاة، باب في الصلاة تقام ولم يأت الإمام ينتظرونه قعودًا، وأبو مسعود الزرقي مجهول، وفي أيضًا عنعنة ابن جريج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٦١٦) قال: حدثنا عبد الله بن إسحاق، قال: أخبرنا أبي عاصم، عن ابن جريج،عن موسى بن عقبة، عن نافع بن جبير،عن أبي مسعود الزرقي، فذكره.","vol":"5","page":594},{"text":"٣٨٤٢ - (د) المغيرة بن شعبة - ﵁ -: قال: قال رسولُ الله ⦗٥٩٥⦘ ﷺ-: «لا يصلي الإمام في موضعه الذي صلى فيه المكتوبة حتى يتحوَّل» أخرجه أبو داود (١) .\n_________\n(١) رقم (٦١٦) في الصلاة، باب الإمام يتطوع في مكانه، وفي سنده ضعف وانقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦١٦) قال: حدثنا أبو توبة الربيع بن نافع، قال: حدثنا عبد العزيز بن عبد الملك القرشي، وابن ماجة (١٤٢٨) قال: حدثنا محمد بن يحيى، قال: حدثنا قتيبة، قال: حدثنا ابن وهب، عن عثمان بن عطاء، (ح) وحدثنا كثير بن عبيد الحمصي، قال: حدثنا بقية، عن أبي عبد الرحمن التيمي، عن عثمان بن عطاء.\nكلاهما - عبد العزيز، وعثمان بن عطاء - عن عطاء الخراساني، فذكره\n* قال أبو داود: عطاء الخراساني لم يدرك المغيرة بن شعبة.","vol":"5","page":594},{"text":"٣٨٤٣ - (د) أبو هريرة قال: قال رسولُ الله - ﷺ-: «أيعجزُ أحدُكم أن يتقدَّم أو يتأخر عن يمينه أو عن شماله» زاد في حديث حماد «في الصلاةِ - يعني: في السُّبحة» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٠٠٦) في الصلاة، باب في الرجل يتطوع في مكانه الذي صلى فيه المكتوبة، وفي إسناده مجاهيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٢٥) قال:حدثنا إسماعيل. وأبوداود (١٠٠٦) قال: حدثنا مسدد. قال:حدثنا حماد وعبد الوارث. وابن ماجة (١٤٢٧) قال:حدثنا أبو بكر بن أبي شيبة. من قال: حدثنا إسماعيل ابن عليه.\nثلاثتهم - إسماعيل بن علية، وحماد، وعبد الوارث - عن ليث، عن حجاج بن عبيد، عن إبراهيم بن إسماعيل، فذكره.","vol":"5","page":595},{"text":"٣٨٤٤ - (خ) (أبو هريرة - ﵁ - «يُذْكَرُ عنه: ولا يَتَطَوَّعُ الإمام في مكانه» ولم يصح. أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره البخاري تعليقًا ٢ / ٢٧٧ فقال: ويذكر عن أبي هريرة رفعه: لا يتطوع الإمام في مكانه، ولم يصح، قال الحافظ في \" الفتح \": قوله: ولم يصح، هو كلام البخاري، وذلك لضعف إسناده واضطرابه، تفرد به ليث بن أبي سليم، وهو ضعيف، واختلف عليه فيه، وقد ذكر البخاري الاختلاف فيه في تاريخه وقال: لم يثبت هذا الحديث، وفي الباب عن المغيرة بن شعبة مرفوعًا أيضًا بلفظ: \" لا يصلي الإمام في الموضع الذي صلى فيه حتى يتحول \"، رواه أبو داود وهو منقطع، (وقد تقدم رقم ٣٨٤٠)، قال الحافظ: وروى ابن أبي شيبة بإسناد حسن عن علي قال: من السنة أن لا يتطوع الإمام حتى يتحول من مكانه، وحكى ابن قدامة في \" المغني \" عن أحمد أنه كره ذلك، وقال: لا أعرفه عن غير علي، فكأنه لم يثبت عنده حديث أبي هريرة ولا المغيرة، وكأن المعنى في كراهة ذلك خشية التباس النافلة بالفريضة، وفي مسلم عن السائب بن يزيد أنه صلى مع معاوية الجمعة فتنفل بعدها، فقال له معاوية: إذا صليت الجمعة فلا تصلها بصلاة حتى تتكلم أو تخرج، فإن النبي ﷺ أمرنا بذلك، ففي هذا إرشاد إلى طريق الأمن ⦗٥٩٦⦘ من الالتباس، وعليه تحمل الأحاديث المذكورة، ويؤخذ من مجموع الأدلة أن للإمام أحوالًا لأن الصلاة إما أن تكون مما يتطوع بعدها، أو لا يتطوع، الأول اختلف، هل يتشاغل قبل التطوع بالذكر المأثور ثم يتطوع، وهذا الذي عليه عمل الأكثر، وعند الحنفية: يبدأ بالتطوع، وحجة الجمهور حديث معاوية، ويمكن أن يقال: لا يتعين الفصل بين الفريضة والنافلة بالذكر، بل إذا تنحى من مكانه كفى، فإن قيل: لم يثبت الحديث في التنحي، قلنا: قد ثبت في حديث معاوية: \" أو تخرج \" ويترجح تقديم الذكر المأثور بتقييده في الأخبار الصحيحة بدبر الصلاة ... الخ، وانظر \" الفتح \" ٢ / ٢٧٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بياض بالأصل، وفي المطبوع أخرجه رزين. والحديث أخرجه البخاري تعليقا في الأذان -باب مكث الإمام في مصلاه بعد السلام قائلا: ويذكر عن أبي هريرة رفعه، فذكره.\nوقال الحافظ: في الفتح (٢/٣٩٠) هو كلام البخاري ولم يصح، وذلك لضعف إسناده واضطرابه تفرد به ليث بن أبي سليم، وهو ضعيف، واختلف عليه فيه وقد ذكر البخاري الاختلاف فيه في تاريخه وقال: لم يثبت هذا الحديث وفي الباب عن المغيرة بن شعبة مرفوعا أيضا بلفظ: «لايصلي الإمام في الموضع الذي صلى فيه حتى يتحول» رواه أبو داود وإسناده منقطع، وروى ابن أبي شيبة بإسناد حسن عن علي قال: «من السنة أن لا يتطوع الإمام حتى يتحول من مكانه»، وحكى ابن قدامة في المغنى عن أحمد أنه كره ذلك وقال: لا أعرفه عن غير ذلك، فكأنه لم يثبت عنده حديث أبي هريرة ولا المغيرة، وكان المعنى في كراهة ذلك خشية التباس النافلة بالفريضة، وفي مسلم «عن السائب بن يزيد أنه صلى مع معاوية الجمعة فتنفل بعدها، فقال له معاوية: إذا صليت الجمعة فلا تصلها بصلاة حتى تتكلم أو تخرج، فإن النبي -ﷺ- أمرنا بذلك» .","vol":"5","page":595},{"text":"٣٨٤٥ - (خ) نافع: مولى ابن عمر قال: «كان ابنُ عُمَرَ يصلِّي في مكانه الذي صلَّى فيه الفريضةَ بالناس، وفعلهُ القاسمُ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري تعليقًا ٢ / ٢٧٧ في صفة الصلاة، باب مكث الإمام في مصلاه بعد السلام، قال الحافظ في \" الفتح \": هو موصول، وإنما عبر يقوله: قال، لكونه موقوفًا مغايرة بينه وبين المرفوع، هذا الذي عرفته بالاستقراء من صنيعه، وقيل: إنه لا يقول ذلك إلا فيما حمله مذاكرة، وهو محتمل، لكنه ليس بمطرد، لأني وجدت كثيرًا مما قال فيه: قال لنا في الصحيح، قد أخرجه في تصانيف أخرى بصيغة حدثنا، وقد روى ابن أبي شيبة أثر ابن عمر من وجه آخر عن أيوب عن نافع قال: كان ابن عمر يصلي سبحته مكانه. أقول: وروى عبد الرزاق في \" مصنفه \" رقم (٣٩٢٣) عن ابن عمر بإسناد صحيح، أنه كان يؤمهم ثم يتطوع في مكانه، قال: وكان إذا صلى المكتوبة سبح مكانه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بياض بالأصل وفي المطبوع أخرجه رزين أخرجه البخاري تعليقا في الأذان -باب مكث الإمام في مصلاه بعد السلام.\nوقال الحافظ في الفتح (٢/٣٨٩):هو موصول، وإنما عبر بقوله: «قال لنا» لكونه موقوفا مغايرة بينه وبين المرفوع،هذا الذي عرفنه بالاستقرار من صيغته، وقيل إنه لا يقول ذلك إلا فيما حمله فذكره، وهومحتمل لكنه ليس بمطرد، لأبي وجدت كثيرا مما قال فيه: «قال لنا» في الصحيح: قد أخرجه من تصانيف أخرى بصيغة حدثنا، وقد روى ابن أبي شيبة أثر أبي عمر من وجه آخر عن أيوب عن نافع، قال: «كان ابن عمر يصلى سبحته مكانه» .\nقوله: وفعله القاسم أي ابن محمد بن أبي بكر الصديق، وقد وصله، ابن أبي شيبة عن معتمر عن عبيد؟الله بن عمر قال: «رأيت القاسم وسالما يصليان الفريضة ثم يتطوعان في مكانهما» .","vol":"5","page":596},{"text":"٣٨٤٦ - (خ س د) أم سلمة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يمكثُ في مكانه يسيرًا، قالت: فَنُرى (١) - والله أعلم - لكي ينصرفَ النساءُ قبل أن يدرِكهنَّ الرجالُ» . وفي رواية «أنَّ النِّساءَ في عهد رسولِ الله - ﷺ- كنَّ إذا سلَّمْنَ من المكتوبة قُمْنَ، وثبتَ رسولُ الله - ﷺ ⦗٥٩٧⦘ ومن صلَّى مِنَ الرِّجالِ ما شاءَ الله، فإذا قام رسولُ الله - ﷺ- قامَ الرجال» . أخرجه البخاري، وأخرج النسائي الثانية، وفي رواية أبي داود قالت: «كان رسولُ الله - ﷺ- إذا سلَّم مكث قليلًا، وكانوا يروْنَ أن ذلك كيما ينفُذ النساءُ قبل الرجال» (٢) .\n_________\n(١) أي: نظن.\n(٢) رواه البخاري ٢ / ٢٧٨ في صفة الصلاة، باب مكث الإمام في مصلاه بعد السلام، وباب التسليم، وباب خروج النساء إلى المساجد بالليل والغلس، وباب صلاة النساء خلف الرجال، والنسائي ٣ / ٦٧ في السهو، باب جلسة الإمام بين التسليم والانصراف، وأبو داود رقم (١٠٤٠) في الصلاة، باب انصراف النساء قبل الرجال من الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٩٦) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم بن سعد. وفي (٦/٣١٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر وفي (٦/٣١) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. والبخاري (١/٢١٢) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعيد. وفي (١/٢١٥) قال: حدثنا أبو الوليد. قال: حدثنا إبراهيم بن سعد. في (١/٢١٩) قال: حدثنا عبد الله بن محمد. قال: حدثنا عثمان بن عمر قال: أخبرنا يونس. وفي (١/٢٢٠) قال: حدثنا يحيى بن قزعة قال: حدثنا إبراهيم بن سعد. وأبوداود (١٠٤٠) قال: حدثنا محمد بن يحيى ومحمد بن رافع. قالا: حدثنا عبد الرزاق. وقال: أخبرنا معمر. وابن ماجة (٩٣٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أحمد بن عبد الملك بن واقد. وقال: حدثنا إبراهيم بن سعد. والنسائي (٣/٦٧) وفي الكبرى (١١٦٥) قال: أخبرنا محمد بن سلمة. قال: حدثنا ابن وهب، عن يونس. وابن خزيمة (١٧١٨) قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. وفي (١٧١٩) قال: حدثنا يعقوب بن إبراهيم ويحيى بن حكيم. قالا: حدثنا أبو داود. قال: حدثنا إبراهيم بن سعد.، ثلاثتهم -إبراهيم بن سعد. ومعمر، ويونس - عن ابن شهاب الزهري، قال: حدثتني هند بنت الحارث القرشية، فذكرته.","vol":"5","page":596},{"text":"٣٨٤٧ - (د ت) ثوبان - ﵁ -: قال: قال رسولُ الله - ﷺ- «ثلاث لا يحلُّ لأحد أن يفْعَلَهن: لا يؤُمَّنَّ رجل قومًا فيخصَّ نفسه بالدُّعاءِ دُونَهم، فإن فعل فقد خَانَهم، ولا ينظرْ في قعر بيت قبل أن يستأذِنَ، فإن فعل فقد خانهم (١)، ولا يصلِّي وهو حَقِنٌ، حتى يتخفَّفَ» أخرجه أبو داود.\nوعند الترمذي قال: «لا يحلُّ لامرئ أن ينظرَ في جوف بيتِ امرئٍ حتى يستأذن، فإن نظرَ فيه فقد دخل، ولا يؤمَّ قومًا فيخصَّ نفسه بدعوة دونهم فإن فعل فقد خانهم، ولا يقوم إلى الصلاة وهو حَقِن» (٢) .\n_________\n(١) في المطبوع ونسخ أبي داود والترمذي المطبوعة: فقد دخل.\n(٢) رواه أبو داود رقم (٩٠) في الطهارة، باب أيصلي الرجل وهو حاقن، والترمذي رقم (٣٥٧) في الصلاة، باب ما جاء في كراهية أن يخص الإمام نفسه بالدعاء، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٥٠ و٢٦٠ و٢٦١ من حديث أبي أمامة ﵁، وهو حديث حسن بشواهده، سوى تخصيص نفسه بالدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٢٨٠) قال: حدثنا الحكيم بن نافع، قال: حدثنا إسماعيل بن عياض وفيه (٥/٢٨٠) قال: حدثنا عبد الجبار بن محمد (يعني الخطابي) قال: حدثنا بقية. وأبو داود (٩) قال: حدثنا محمد بن عيسى، قال: حدثنا ابن عياش. وابن ماجة (٦١٩، ٩٢٣) قال: حدثنا محمد المصفي الحمصي، قال:حدثنا بقية. والترمذي (٣٥٧) قال: حدثنا علي بن حجر،قال: حدثنا إسماعيل بن عياش.\nكلاهما - إسماعيل، بقية - عن حبيب بن صالح.\n٢- وأخرجه البخاري في الأدب المفرد (١٠٩٣) قال: حدثنا إسحاق بن العلاء، قال: حدثنا عمرو بن الحارث،قال: حدثني عبد الله بن سالم، عن محمد بن الوليد.\nكلاهما - حبيب، ومحمد بن الوليد- عن يزيد بن شريح، أن أبا حي المؤذن حدثه، فذكره.\nوقال الترمذي: حديث ثوبان حديث حسن.","vol":"5","page":597},{"text":"٣٨٤٨ - (د) أبو هريرة - ﵁ -: أن النبيَّ -ﷺ- قال: «لا يحلُّ لِرجل يؤمن بالله واليوم الآخر أن يصلِّيَ وهو حَقِنٌ حتى يتخفَّفَ ...» ثم ساق نحوه على هذا اللفظ - قال: «ولا يحلُّ لرجل يؤمنُ بالله واليوم الآخر أن يؤمَّ قومًا إلا بإذنهم، ولا يخصَّ نفسه بدعوةٍ دونهم، فإن فعل فقد خانهم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٩١) في الطهارة، باب أيصلي الرجل وهو حاقن، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٩١) قال: حدثنا محمود بن خالد السلمي، قال: حدثنا أحمد،عن يزيد بن شريح الحضرمي، عن أبي حي المؤذن، فذكره.","vol":"5","page":598},{"text":"<span data-type=\"title\" id=toc-752>الفصل الرابع: في أحكام المأموم</span>، وفيه خمسة فروع\n<span data-type=\"title\" id=toc-753>الفرع الأول: في الصفوف</span>، وفيه ثلاثة أنواع\n<span data-type=\"title\" id=toc-754>[النوع] الأول: في ترتيبها</span>\n٣٨٤٩ - (م س د) أبو مسعود البدري - ﵁ -: قال: «كان رسولُ الله - ﷺ- يمسح مناكبنا في الصلاة، ويقول: استووا، ولا تختلفوا فتختلف قلوبكم، لَيلنِي منكم أُولوا الأحلام والنُّهى، ثم الذين يَلُونهم، ثم الذين يلونهم، قال أبو مسعود: فأنتم اليوم أشدُّ اختلافًا» أخرجه مسلم ⦗٥٩٩⦘ والنسائي، وأخرجه أبو داود، وأوَّل حديثه قال: «لِيَلِني منكم أولو الأحلام» وحذف ما قبله (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأحلام والنُّهى): العقول والألباب.\n_________\n(١) رواه مسلم رقم (٤٣٢) في الصلاة، باب تسوية الصفوف وإقامتها، والنسائي ٢ / ٩٠ في الإمامة، باب ما يقول الإمام إذا تقدم في تسوية الصفوف، وأبو داود رقم (٦٧٤) في الصلاة، باب من يستحب أن يلي الإمام في الصف وكراهية التأخر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٥٦) قال: حدثنا سفيان،. وأحمد (٤/١٢٢) قال: حدثنا وكيع. وأبو معاوية. والدارمي (١٢٧٠) قال: أخبرنا محمد بن يوسف.، قال: حدثنا سفيان،. ومسلم (٢/٣٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس، وأبو معاوية، ووكيع (ح) وحدثناه إسحاق، قال: أخبرنا جرير (ح) قال: وحدثنا ابن خشرم، قال أخبرنا عيسى، يعني ابن يونس (ح) قال: وحدثنا ابن أبي عمر، قال: حدثنا ابن عيينة، وأبو داود (٦٧٤) قال: حدثنا ابن كثير.، قال: أخبرنا سفيان الثوري. وأبن ماجة (٩٧٦) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة، والنسائي (٢/٨٧) وفي الكبرى (٧٩٢) قال: أخبرنا هناد بن السري، عن أبو معاوية. وفي (٢/٩٠) وفي الكبرى (٧٩٧) ثم قال: أخبرنا بشر بن خالد العسكري، قال: حدثنا غندر، عن شعبة. وابن خزيمة (١٥٤٢) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة. (ح) وحدثناسلم بن جنادة، قال: حدثنا وكيع. (ح) وحدثنا بندار، قال: حدثنا ابن أبي عدي، عن شعبة. (ح) وحدثنا بشر بن خالد العسكري، قال: حدثنا محمد، يعني ابن جعفر، عن شعبة.\nتسعتهم - سفيان بن عيينة، ووكيع، وأبو معاوية وسفيان الثوري، وعبد الله بن إدريس، وجرير، وعيسى بن يونس، وشعبة، وأبو أسامة - عن سليمان الأعمش، عن عمارة بن عمير، عن أبي معمر عبد الله بن سخبرة الأزدي، فذكره.","vol":"5","page":598},{"text":"٣٨٥٠ - (م ت د) عبد الله بن مسعود - ﵁ -: أن رسولَ الله - ﷺ- قال: «ليلني منكم أولو الأحلام، والنُّهى، ثم الذين يلونهم - ثلاثًا - وإياكم وهَيْشاتِ الأسواق» أخرجه مسلم، وزاد الترمذي وأبو داود «ولا تختلفوا فتختلف قلوبكم» قبل قوله: «وإياكم» قال الترمذي: وقد روي عن النبيِّ - ﷺ- «أنه كان يُعْجِبُه أن يليَهُ المهاجرون والأنصار ليحفظوا عنه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَيْشَات الأسواق): الهَيْشة: الاختلاط وكثره اللغط، ويروى «هَوْشَات» بالواو.\n_________\n(١) رواه مسلم رقم (٤٣٢) في الصلاة، باب تسوية الصفوف وإقامتها، وأبو داود رقم (٦٧٥) في الصلاة، باب من يستحب أن يلي الإمام في الصف، والترمذي رقم (٢٢٨) في الصلاة، باب ما جاء ليلني منكم أولو الأحلام والنهى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤٥٧١) (٤٣٧٣) قال: حدثنا يونس. والدارمي (١٢٧١) قال: أخبرنا زكريا بن عدي، ومسلم (٢/٣٠) قال: حدثنا يحيى بن حبيب الحارثي، وصالح بن حاتم بن وردان،.وأبوداود (٧٦٥) قال: حدثنا مسدد. والترمذي (٢٢٨) قال:حدثنا نصر بن علي الجهضمي. والنسائي في الكبرى (تحفة الأشراف) (٩٤١٥) عن حميد بن مسعدة، وابن خزيمة (٥٧٢) قال: حدثنا نصر بن علي الجهضمي، وبشر بن معاذ العقدي.\nثمانيتهم - يونس، وزكريا، ويحيى بن حبيب، وصالح بن حاتم، ومسدد، ونصر، وحميد بن مسعدة، وبشر - عن يزيد بن زريع، قال: حدثنا خالد الحذاء، عن أبي معشر، عن إبراهيم، عن علقمة، فذكره.","vol":"5","page":599},{"text":"٣٨٥١ - (س) قيس بن عباد [القيسي الضبعي]: قال: «بينا أنا في المسجد في الصَّفِّ المقدَّم فجبَذَني رجل من خلفي جَبْذة فنحَّاني، وقام مقامي، فوالله ما عقَلْتُ صلاتي، فلما انصرف، فإذا هو أُبيُّ بنُ كعب، فقال: يا فتى لا يَسُؤْكَ الله، إنَّ هذا عهدٌ من النبيِّ - ﷺ- إلينا أن نَلِيَه، ثم استقبل القبْلةَ، فقال: هلك أهلُ العقد وربِّ الكعبة - ثلاثًا - ثم قال: والله ما عليهم آسَى، ولكن آسَى على من أضلُّوا، قلت: يا أبا يعقوب، ما تعني بأهل العقد؟ قال الأمراءُ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَبَذ): الجَبْذ: لغة في الجَذْب، وقيل: هو مقلوب منه.\n(أهل العقد والحلِّ): هم الذين يرجع الناس إلى أقوالهم، ويقتدون بهم: من الأكابر، والعلماء، والمتقدِّمين (٢) .\n(آسَى): الأسى - مفتوحًا ومقصورًا -: الحُزْن، أسِيَ يَأسَى أسى.\n_________\n(١) ٢ / ٨٨ في الإمامة، باب موقف الإمام إذا كان معه صبي وامرأة، وإسناده صحيح.\n(٢) في المطبوع: والمقتدى بهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/١٤٠) قال: حدثنا محمد بن جعفر، وفي (٥/١٤٠) قال: حدثنا سليمان ابن داود، ووهب بن جرير، وعبد بن حميد. (١٧٧)، قال: حدثني ابن أبي شيب، قال: حدثنا محمد بن جعفر. ثلاثتهم - ابن جعفر، وسليمان بن داود، ووهب - عن شعبة، قال: سمعت أبا جمرة، قال: سمعت إياس بن قتادة.\n٢- وأخرجه النسائي (٨٨٢)، وابن خزيمة (١٥٧٣) قال النسائي أخبرنا، وقال ابن خزيمة: حدثنا محمد بن عمر بن علي بن مقد، قال: حدثنا يوسف بن يعقوب، قال: أخبرني التيمي، عن أبي مجلز.\nكلاهما - إياس، وأبو مجلز- عن قيس بن عباد، فذكره.","vol":"5","page":600},{"text":"٣٨٥٢ - (خ م ط ت د س) ابن عباس - ﵄ -: قال: «صلَّيتُ مع رسولِ الله -ﷺ- ذاتَ ليلة، فقمتُ عن يساره، فأخذ بذُؤَابتي فجعلني عن يمينه»، وفي رواية قال: «بِتُّ عند خالتي ميمونةَ، فقام رسولُ الله ⦗٦٠١⦘ ﷺ- يصلي من الليل، فقمت..» وذكر الحديث.\nوفي رواية: «برأسي» وفي أخرى «بيدي» وفي أخرى: «بعَضُدِي» أخرجه الجماعة، وفي أخرى لمسلم قال: «بعثني العباسُ إلى النبيِّ - ﷺ- وهو في بيت خالتي ميمونةَ، فبِتُّ معه تلك الليلةَ، فقمتُ عن يساره، فتناولني من خَلفي ظهري، فجعلني عن يمينه» .\nوهذه الروايات أطراف من حديث طويل، له روايات كثيرة، وطرق عِدَّة، قد أخرجه الجماعة، ويرد في «صلاة الليل» (١) .\n_________\n(١) رواه البخاري ٢ / ١٦٠ في صلاة الجماعة، باب يقوم عن يمين الإمام بحذائه سواء إذا كانا اثنين، وباب إذا قام الرجل عن يسار الإمام فحوله الإمام إلى يمينه لم تفسد صلاتهما، وباب إذا لم ينو الإمام أن يؤم ثم جاء قوم فأمهم، وباب إذا قام الرجل عن يسار الإمام وحوله الإمام خلفه إلى يمينه تمت صلاته، وباب ميمنة المسجد والإمام، وفي العلم، باب السمر في العلم، وفي الوضوء، باب التخفيف في الوضوء، وباب قراءة القرآن بعد الحدث وغيره، وفي صفة الصلاة، باب وضوء الصبيان، وفي الوتر، باب ما جاء في الوتر، وفي العمل في الصلاة، باب استعانة اليد في الصلاة إذا كان من أمر الصلاة، وفي تفسير (سورة آل عمران)، باب قوله تعالى: ﴿إن في خلق السموات والأرض﴾، وباب قوله تعالى: ﴿الذين يذكرون الله قيامًا وقعودًا وعلى جنوبهم﴾، وباب قوله تعالى: ﴿ربنا إنك من تدخل النار فقد أخزيته﴾، وباب قوله تعالى: ﴿ربنا إننا سمعنا مناديًا ينادي للإيمان﴾، وفي اللباس، باب الذوائب، وفي الأدب، باب رفع البصر إلى السماء، وفي الدعوات، باب الدعاء إذا انتبه بالليل، وفي التوحيد، باب ما جاء في تخليق السموات والأرض وغيرها من الخلائق، ومسلم رقم (٧٦٣) في صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، والموطأ ١ / ١٢١ و١٢٢ في صلاة الليل، باب صلاة النبي ﷺ في الوتر، وأبو داود رقم (٦١٠) و(٦١١) في الصلاة، باب الرجلين يؤم أحدهما صاحبه كيف يقومان، والترمذي رقم (٢٣٢) في الصلاة، باب ما جاء في الرجل يصلي ومعه رجل، والنسائي ٢ / ١٠٤ في الإمامة، باب الجماعة إذا كانوا اثنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٥٧) (٢٣٢٦) قال: حدثنا عثمان بن محمد، قال: حدثنا جرير. وفي (١؟ ٣٥٧) (٣٣٥٩) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان، وفي (١/٣٦٥) (٣٤٥١) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان و، الدارمي (٦٤٧) قال: أخبرنا قبيصة، قال: حدثنا سفيان.\nكلاهما - جرير، وسفيان - عن الأعمش، عن سميع الزيات فذكره.\nرواية عبد الرحمن، وقبيصة، عن سفيان، عن الأعمش قال: سألت: إبراهيم عن الرجل يصلي مع الإمام، فقال: يقوم عن يساره، فقلت: حدثني سميع الزيات، فذكر الحديث.\nوالرواية الثانية: أخرجه أحمد (٣٠٢) (٢٧٥١) . والنسائي (٢/ ٨٧، ١٠٤) وفي الكبرى (٨٢٦) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، وابن خزيمة (١٥٣٧) قال: حدثنا يعقوب بن إبراهيم الدورقي، وأحمد بن منصور الرمادي.\nأربعتهم - أحمد بن حنبل، ومحمد بن إسماعيل، يعقوب، وأحمد بن منصور - قالوا: حدثنا حجاج - وهو ابن محمد - قال: قال ابن جريج، أخبرني زياد، أن قزعة مولى لعبد قيس أخبره، أنه سمع عكرمة مولى ابن عباس، فذكره.","vol":"5","page":600},{"text":"٣٨٥٣ - (م د س) الأسود [بن يزيد] وعلقمة: «استأذنا على ابن مسعود - قال الأسود: وقد كنا أطلنا القعود على بابه - فخرجت الجاريةُ، فاستأذنت لهما، فأذن لهما، ثم قام فصلى بيني وبينه، ثم قال: هكذا رأيتُ رسولَ الله - ﷺ- فعل» . أخرجه أبو داود، وفي رواية النسائي قال: «دخلتُ أنا وعلقمةُ على عبد الله بن مسعود، فقال: صلَّى هؤلاء؟ قلنا: لا، قال: قوموا فصلُّوا، فذهبنا لنقومَ خلفَهُ، فجعل أحدَنا عن يمينه، والآخرَ عن شِماله، فصلى بغير أذان، ولا إقامة، فجعل إذا ركع يُشَبِّكُ بين أصابعه، وجعلها فيما بين رُكْبتيه، وقال: هكذا رأيتُ رسول الله - ﷺ- يفعل» (١) . وفي أخرى له «بغير أذان ولا إقامة: وقال: إذا كنتم ثلاثة فاصنعوا هكذا، وإذا كنتم أكثرَ من ذلك فليؤمَّكم أحدكم، وليفرِشْ كفَّيه على فخذيه، فكأنما أنظرُ إلى اختلاف أصابعِ رسولِ الله -ﷺ-» وقد أخرج مسلم هذا المعنى بأطول من هذا اللفظ، ويجيء في موضعه (٢) .\n_________\n(١) وهو التطبيق المنسوخ، وقد بقي عليه ابن مسعود، وقد تقدم الكلام عليه، انظر الصفحة (٣٦٩) .\n(٢) رواه أبو داود رقم (٦١٣) في الصلاة، باب إذا كانوا ثلاثة كيف يقومون، والنسائي ٢ / ٤٩ و٥٠ في المساجد، باب تشبيك الأصابع في المسجد، وفي الافتتاح، باب التطبيق، ومسلم رقم (٥٣٤) في المساجد، باب الندب إلى وضع الأيدي على الركب في الركوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"5","page":602},{"text":"٣٨٥٤ - (س) مسعود غلام فروة الأسلمي - ﵁: قال: «مَرَّ بي رسولُ الله -ﷺ- وأبو بكر، فقال لي أبو بكر: يا مسعود ⦗٦٠٣⦘ ائتِ أبا تميم - يعني مولاه - فقل له يحملْنا على بعير ويبعثْ لنا بزاد ودليل، فجئت إلى مولاه فأخبرتُه، فبعث معي ببعير ووَطْبٍ من لبَن، فجعلت آخذ بهم في إخفاء الطريق، وحضرتِ الصلاةُ، فقام النبيُّ -ﷺ- وقام معه أبو بكر عن يمينه، وقد عرفت الإسلام، وأنا معهما، فجئت فقمت خلفهما، فدفع رسولُ الله - ﷺ- في صدر أبي بكر، فقمنا خلفه» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَطْب): الوَطْب: سِقَاء اللبن خاصة، قال ابن السِّكِّيت: هو جلد الجَذَع فما فوقه.\n_________\n(١) ٢ / ٨٤ و٨٥ في الإمامة، باب موقف الإمام إذا كانوا ثلاثة والاختلاف في ذلك، وفي سنده بريدة بن سفيان بن فروة الأسلمي، وليس بالقوي، ولكن له شواهد بمعناه في صف الاثنين خلف الإمام، والسنة في موقف الاثنين أن يصف خلف الإمام، خلافًا لمن قال: إن أحدهما عن يمينه، والآخر عن يساره، وحجتهم في ذلك حديث ابن مسعود الذي أخرجه أبو داود وغيره عنه أنه أقام علقمة عن يمينه والأسود عن شماله، وأجاب عنه ابن سيرين كما رواه الطحاوي بأن ذلك كان لضيق المكان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/٨٤) وفي الكبرى (٧٨٦) قال: أخبرنا عبدة بن عبد الله، قال: أخبرنا زيد بن الحباب، قال: حدثنا أفلح بن سعد، قال: حدثني بريدة بن سفيان بن فروة الأسلمي، فذكره.\n* قال أبو عبد الرحمن النسائي: بريدة هذا ليس بالقوى في الحديث.","vol":"5","page":602},{"text":"٣٨٥٥ - (د) أبو مالك الأشعري - ﵁ -: قال: «ألا أحدِّثُكُم بصلاةِ رسولِ الله - ﷺ-؟ قال: فأقام الصلاةَ، فصفَّ الرِّجالَ، وصفَّ خَلْفَهُمْ الغِلْمانَ، ثم صلَّى بهم، فذكر صلاتَه، ثم قال: هكذا صلاةُ - قال عبد الأعلى: لا أحسِبُه إلا قال: أُمَّتي» . ⦗٦٠٤⦘ أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٧٧) في الصلاة، باب مقام الصبيان في الصف، وفي سنده شهر بن حوشب، وقد ضعف لسوء حفظه، ولكن يشهد له من جهة المعنى حديث قيس بن عباد الذي تقدم رقم (٣٨٤٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n: قلت هو جزء من حديث طويل. أخرجه أحمد (٥/٣٤١) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن ابن أبي حسين. وفي (٥/٣٤١) قال: حدثنا وكيع. قال: حدثني عبد الحميد بن بهرام. وفي (٣٤٣٥) قال: حدثنا أبو النضر. قال: حدثنا عبد الحميد بن بهرام الفزاري. وفي (٥/٣٤٤) قال: حدثنا محمد بن فضيل قال: أخبرنا داود بن أبي هند. وفي (٥/٣٣٤) قال: أبو عبد الرحمن بن عبد الله بن أحمد: وجدت في كتاب أبي بخط يده: حدثت عن الفضل بن العباس الواقفي، يعني الأنصاري من بني واقف، عن قرة بن خالد. قال: حدثنا بديل. وأبو داود (٦٧٧) قال: حدثنا عيسى بن شاذان. قال: حدثنا عيسى. قال: حدثنا عبد الأعلى. قال: حدثنا قرة بن خالد. قال: حدثنا بدليل.\nأربعتهم - ابن أبي حسين، وعبد الحميد بن بهرام، وداود بن أبي هند وبديل بن ميسرة - عن شهر بن حوشب، عن عبد الرحمن بن غنم، فذكره.\n* رواية ابن أبي حسين: «كنت عند النبي -ﷺ- فنزلت عليه ﴿ياأيها الذين آمنوا لا تسألوا عن أشياء إن تبد لكم تسؤكم﴾ قال: فنحن نسأله. أو قال: لله ﷿ عباد ليسوا بأنببياء ولا شهداء يغطهم النبيون والشهداء لمقعدهم وقربهم من الله يوم القيامة....» فذكره الحديث بطوله.\n* ورواية داود بن أبي هند مختصرة على: «أنه قال لقومه: قوما صلوا حتى أصلي لكم صلاة رسول الله -ﷺ- قال فصفوا خلفه فكبر، ثم قرأ، ثم كبر، ثم ركع، ثم رفع رأسه فكبر، ففعل ذلك في صلاته كلها» .\n* ورواية وكيع وأبي داود مختصرة على: «قال أبو مالك الأشعري لقومه ألا أصلي لكم صلاة رسول الله -ﷺ- فصف الرجال، ثم صف الولدان خلف الرجال، ثم صف النساء خلف الولدان» .\n* ورواية بديل عند أحمد بن حنبل: «قال أبو مالك الأشعري ألا أحدثكم بصلاة رسول الله -ﷺ- قال: وسلم عن يمينه وعن شماله.. ثم قال: هذه صلاة رسول الله -ﷺ- وذكر الحديث» .\n* وأخرجه أحمد (٥/٣٤٢) قال: حدثنا محمد بن جعفر. قال: حدثنا عوف، عن أبي المنهال، عن شهر بن حوشب. قال: كان منا معشر الأشعريين رجل قد صاحب رسول الله -ﷺ-، وشهد معه المشاهد الحسنة الجميلة (قال: عوف: حسبت أنه يقال له مالك، أو أبو مالك) قال: سمعت رسول الله -ﷺ- يقول: «لقد علمت أقواما ما هم بأنبياء ولا شهداء يغبطهم الأنبياء والشهداء بمكانهم من الله ﷿» .","vol":"5","page":603},{"text":"٣٨٥٦ - (س) عبد الله بن عباس - ﵄ -: قال: «صلَّيتُ إلى جنبِ رسولِ الله - ﷺ- وعائشةُ خلْفَنا تصلِّي معنا، وأنا إلى جنبِ النبيِّ - ﷺ- أصلِّي معه» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ٨٦ في الإمامة، باب موقف الإمام إذا كان معه صبي وامرأة، وفي سنده قزعة مولى لعبد القيس، وفي كلام، ولكن يشهد له الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٠٢) (٢٧٥١)، والنسائي (٢/٦٨٧ ١٠٤) وفي الكبرى (٨٢٦) قال: أخبرنا محمد بن إسماعيل بن إبراهيم. ابن خزيمة (١٥٣٧) قال: حدثنا يعقوب بن إبراهيم بن الدورقي، وأحمد بن منصور الرمادي.\nأربعتهم - أحمد بن حنبل، ومحمد بن إسماعيل، ويعقوب، وأحمد بن منصور - قالوا: حدثنا حجاج وهو ابن محمد - وقال: قال ابن جريج، أخبرني زياد، أن قزعة مولى لعبد قيس أخبره، أنه سمع عكرمه مولى ابن عباس، فذكره.","vol":"5","page":604},{"text":"٣٨٥٧ - (م س د) أنس بن مالك - ﵁ -: قال «صلَّيتُ أنا ويتيم (١) في بيتنا خلفَ رسولِ الله - ﷺ-، وأُمُّ سُلَيم خلْفَنا» . وفي رواية: «أنه صلَّى بِه وبأُمِّه أو خالته، قال: فأقامني عن يمينه، وأقام المرأةَ خَلْفنا» . أخرجه مسلم والنسائي.\nوفي رواية أبي داود قال: «إنَّ رسولَ الله - ﷺ- دخل على أُمِّ حرام، فأتَوْهُ بسمنٍ وتمرٍ، فقال: رُدُّوا هذا في وِعَائِهِ، وهذا في سِقَائِهِ، فإني صائم، ثم قال فصلَّى بنا ركعتين تطوعًا، فقامت أمُّ سُلَيْم وأمُّ حَرَام خلْفَنا، قال ثابت: ولا أعلمه إلا قال: أقامني عن يمينه على بساط» . وفي أخرى «أنَّ رسولَ الله - ﷺ- أمَّه وامرأة منهم، فجعله عن يمينه، والمرأةَ خلف ذلك» .\nوفي أخرى للنسائي قال: «دخل علينا رسولُ الله - ﷺ ⦗٦٠٥⦘ وما هو إلا أنا وأُمي وأمُّ حرَام خالتي، فقال: قوموا فلأُصَلِّ لكم، قال: في غير وقت الصلاة، قال: فصلى بنا» . وقد تقدَّم لهذا الحديث روايات أخرجها الجماعة، وهو مذكور في الباب الأول «فيما يصلَّى عليه» (٢) .\n_________\n(١) هو علم على أخي أنس بن مالك من أمه.\n(٢) رواه مسلم رقم (٦٦٠) في المساجد، باب جواز الجماعة في النافلة، وأبو داود رقم (٦٠٨) و(٦٠٩) في الصلاة، باب الرجلين يؤم أحدهما صاحبه كيف يقومان، والنسائي ٢ / ٨٦ في الإمامة، باب إذا كانوا رجلين وامرأتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"5","page":604},{"text":"٣٨٥٨ - (ت) سمرة بن جندب قال: «أمرنا النبي - ﷺ- إذا كنا ثلاثة أن يتقدَّمنا أحدُنا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٣) في الصلاة، باب ما جاء في الرجل يصلي مع الرجلين، وهو حديث حسن، قال الترمذي: وفي الباب عن ابن مسعود، وجابر، وأنس بن مالك، والعمل على هذا عند أهل العلم قالوا: إذا كانوا ثلاثة قام رجلان خلف الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٣) قال: حدثنا بندار، محمد بن بشار،قال: حدثنات محمد بن أبي عدي، قال: أنبأنا إسماعيل بن مسلم، عن الحسن، فذكره.\n* في التحفة الأشراف (٤٥٧٥): «أن تقدم أحدنا» وقال الترمذي: وحديث سمرة حديث (حسن) غريب.","vol":"5","page":605},{"text":"٣٨٥٩ - (ط) نافع - مولى ابن عمر - ﵃ -: قال: «قمتُ وراءَ ابنِ عُمرَ في صلاة من الصَّلَواتِ، وليس معه أحد غيري، فخالف عبد الله بيده، فجعلني حذاءه عن يمينه» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٣٤ في صلاة الجماعة، باب العمل في صلاة الجماعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (٣٠٠) عن نافع فذكره.","vol":"5","page":605},{"text":"٣٨٦٠ - (ط) عبد الله بن عتبة بن مسعود قال: «دخلتُ على عُمَرَ بنِ الخطابِ بالهاجِرَةِ، فوجدتُه يُسبِّح، فقمتُ وراءه، فقرَّبني حتى جعلني حِذاءه عن يمينه، فلما جاء يَرْفَأُ تأخَّرْتُ فصَففْنا وراءه» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٤ في قصر الصلاة في السفر، باب جامع سبحة الضحى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه (الموطأ) (٣٦٠) عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"5","page":605},{"text":"٣٨٦١ - (س) البراء بن عازب قال: «كنُّا إذا صلَّينا خلْفَ النبيِّ - ﷺ- أحببتُ أن أكونَ عن يمينه» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٩٤ في الإمامة، باب المكان الذي يستحب من الصف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٩٠) و٣٠٤) قال: حدثنا وكيع. وفي (٤/٢٩٠) قال: حدثنا أبو نعيم. ومسلم (٢/١٥٣) قال: حدثنا أبو كريب، قال: أخبرنا ابن أبي زائدة. (ح) وحدثناه أبو كريب وزهير بن حرب، قالا: حدثنا وكيع. وأبو داود (٦١٥/١٠٠٦) قال: حدثنا محمد بن رافع قال: حدثنا أبو أحمد الزبير. وابن ماجة (١٠٠٦) قال: حدثنا على بن محمد، قال: حدثنا وكيع. والنسائي (٢/٩٤) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، وابن خزيمة (١٥٦٤) قال: حدثنا عبد الجبار بن العلاء،قال: حدثنا سفيان. والدارمي (١٥٦٥) قال: حدثنا أحمد بن عبدة، قال: أخبرنا أبو أحمد.\nستتهم - وكيع، وأبو نعيم، ويحيى بن أبي زائدة، وأبو أحمد، وعبد الله بن المبارك، وسفيان - عن مسعر، عن ثابت بن عبيد، عن ابن البراء،فذكره.\n* وفي رواية أبي نعيم، ووكيع عند أحمد (٤/٣٠٤) . ومسلم (٢/١٥٣) . وابن ماجة (١٠٠٦) ورواية ابن أبي زائدة، وابن المبارك، وأبي أحمد عند ابن خزيمة: قال مسعر، عن ثابت بن عبيد، عن ابن البراء، ولم يسمه.\n* وفي رواية وكيع عند أحمد (٤/٢٩٠)، وسفيان، قال: مسعر (عن ثابت بن عبيد،عن يزيد بن البراء) .\nوفي رواية أبي داود (٦١٥) قال مسعر: (عن ثابت بن عبيد، عن عبيد بن البراء) .\n* وأخرجه ابن خزيمة (١٥٦٣) قال: حدثنا محمد بن بشار، قال: حدثنا أبو أحمد (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع.\nكلاهما - أبو أحمد، ووكيع،عن مسعر عن ثابت بن عبيد، عن البراء بن عازب، فذكره.","vol":"5","page":606},{"text":"٣٨٦٢ - (م د ت س) أبو هريرة - ﵁ -: قال: «قال رسولُ الله - ﷺ-: خيرُ صفوفِ الرِّجالِ أوَّلُها، وشرُّها آخِرُها، وخيرُ صفُوفِ النِّساءِ آخِرُها، وشَرُّها أوَّلُها» أخرجه مسلم وأبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٤٤٠) في الصلاة، باب تسوية الصفوف وإقامتها، وأبو داود رقم (٦٧٨) في الصلاة، باب صف النساء وكراهية التأخر عن الصف الأول، والترمذي رقم (٢٢٤) في الصلاة، باب ما جاء في فضل الصف الأول، والنسائي ٢ / ٩٣ في الإمامة، باب ذكر خير صفوف النساء وشر صفوف الرجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٦) قال: حدثنا عبد المصمد. قال: حدثنا عبد العزيز، يعني ابن مسلم. وفي (٢/٣٥٤) قال: حدثنا حسن،قال: حدثنا حماد بن سلمة، وفي (٢/٣٦٧) قال: حدثنا خلف بن الوليد. قال: حدثنا خالد بن عبد الله المزني. ومسلم (٢/٣٢) قال: حدثنات زهير بن حرب، قال حدثنا جرير. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز،يعني الدراوردي. وأبو داود (٦٧٨) قال: حدثنا محمد بن الصباح البزاز. قال: حدثنا خالد وإسماعيل بن زكريا. وابن ماجة (١٠٠٠) قال: حدثنا أحمد بن عبدة قال:حدثنا عبد العزيز بن محمد. والترمذي (٢٢٤) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي (٢/٩٣) . وفي الكبرى (٨٠٥) قال: أخبرنا إسحاق ابن إبراهيم. قال: حدثنا جرير. وابن خزيمة (١٥٦١) قال: حدثنا أحمد بن عبدة. قال: أخبرنا عبد العزيز،يعني الدراوردي.\nستتتهم - عبد العزيز بن مسلم، وحماد بن سلمة، وخالد بن عبد الله وجرير، وعبد العزير بن محمد الدراوردي، وإسماعيل بن زكريا - عن سهيل ابن أبي صالح، عن أبيه، فذكره.\nوبلفظ «أحسنوا إقامة الصفوف في الصلاة. خير صفوف الرجال في الصلاة أولها وشرها آخرها، وخير صفوف النساء في الصلاة آخرها وشرها أولها» .\nأخرجه أحمد (٢/ ٤٨٥) قال: حدثنا عبد الرحمن، عن زهير، يعني ابن محمد الخراساني. (ح) وأبو عامر. قال: حدثنا زهير، وابن ماجة (١٠٠٠) قال: حدثنا حدثنا أحمد بن عبدة. قال: حدثنا عبد العزيز بن محمد، وابن خزيمة (١٥٦١، ١٦٩٣) قال: حدثنا أحمد بن عبدة. قال: أخبرنا عبد العزيز، يعني الدراوردي.\nكلاهما - زهير، وعبد العزيز بن محمد بن الدراوردي - عن العلاء بن عبد الرحمن، عن أبيه فذكره.\nوبلفظ «خير صفوف الرجال أولها، وشرها آخرها، وخير صفوف النساء آخر وشرها أولها» .\nأخرجه الحميدي (١٠٠١) قال: حدثنا عبد الله بن رجاء، وأحمد (٢/ ٣٤٠) قال: حدثنا يونس. قال: حدثنا ليث. والدارمي (١٢٧٢) قال: أخبرنا أبو عاصم.\nثلاثتهم - عبد الله بن رجاء، وليث، وأبو عاصم - عن محمد بن عجلان عن أبيه، فذكره.\n* أخرجه الحميدي (١٠٠٠) قال: حدثنا سفيان. قال: حدثنا محمد بن عجلان، عن أبيه عن سعيد المقبري، عن أبي هريرة، فذكروه.\n* وأخرجه أحمد (٢/٣٤٧) قال: حدثنا سليمان، عن ابن عجلان، عن سعيد، عن أبي هريرة، رواية، فذكره.","vol":"5","page":606},{"text":"<span data-type=\"title\" id=toc-755>[النوع] الثاني: في تسوية الصفوف وتقويمها</span>\n٣٨٦٣ - (خ م ت د س) النعمان بن بشير - ﵁ -: قال: سمعتُ النبيَّ -ﷺ- يقول: «لتسَوُّنَّ صُفُوفَكم، أو لَيُخَالِفَنَّ الله بين وجوهكم» . أخرجه البخاري ومسلم، ولمسلم أيضًا قال: «كان رسولُ الله - ﷺ- يُسَوِّي صُفُوفَنا، حتَّى كأنما يُسوِّي بها القِدَاحَ، حتى رأى أنَّا قد عقَلْنا عنه، ثم خرج يومًا، فقام حتى كاد أن يكبِّرَ، فرأى رجلًا باديًِا صَدْرُهُ، ⦗٦٠٧⦘ فقال: عبادَ الله، لتُسَوُّنَّ صُفُوفكم، أو ليُخَالِفَنَّ الله بين وجوهكم» وأخرج الترمذي وأبو داود والنسائي هذه الرواية الثانية، وأخرج أبو داود أيضًا قال: «أقبل رسولُ الله - ﷺ- على الناس بوجهه، فقال: أقيموا صُفُوفكم - ثلاثًا - والله لَتُقِيمُنَّ صفوفكم، أو ليُخَالِفَنَّ الله بين قُلُوبكم، قال: فرأيتُ الرَّجُلَ مِنَّا يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صاحبِهِ، ورُكبَتَهُ برُكْبَتِهِ، وكعبَهُ بكعْبِهِ» وله في أخرى قال: «كان رسولُ الله - ﷺ- يُسَوِّي صفوفنا إذا قُمنا للصلاة، فإذا استوينا كبَّر» (١) .\n_________\n(١) رواه البخاري ٢ / ١٧٣ في صلاة الجماعة، باب تسوية الصفوف عند الإقامة، ومسلم رقم (٤٣٦) في الصلاة، باب تسوية الصفوف وإقامتها، وأبو داود رقم (٦٦٢) و(٦٦٣) في الصلاة، باب تسوية الصفوف، والترمذي رقم (٢٢٧) في الصلاة، باب ما جاء في إقامة الصفوف، والنسائي ٢ / ٨٩ في الإمامة، باب كيف يقوم الإمام الصفوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٧١) قال: حدثنا يحيى بن سعيد. وفي (٤/٢٧٧) قال: حدثنا محمد بن جعفر. والبخاري (١/١٨٤) قال: حدثنا أبو الوليد بن هشام بن عبد الملك، ومسلم (٢/٣١) قال: حدثنا أبوبكر بن أبي شيبة، قال: حدثنا غندر (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر.\nثلاثتهم - يحيى، ومحمد بن جعفر غندر، وأبو الوليد - عن شعبة، قال: أخبرني عمرو بن مرة، قال: سمعت سالم بن أبي الجعد، فذكره.\nوبلفظ «أقبل رسول الله -ﷺ- على الناس بوجهه، فقال: أقيموا صفوفكم، ثلاثا، والله لتقيمن صفوفكم أو ليخالفن الله بين قلوبكم. قال: فرأيت الرجل يلزق منكبه بمنكب صاحبه، وركبته بركبة صاحبه، وكعبه بكعبه» .\nأخرجه أحمد (٤/٢٧٦) قال: حدثنا وكيع. (ح) وحدثنا يزيد بن هارون. وأبو داود (٦٦٢) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع. (ح) وابن شعيبة. خزيمة قال: حدثنا سلم بن جنادة قال: حدثنا وكيع (ح) وحدثنا هارون بن إسحاق، قال: حدثنا ابن أبي غنية ثلاثتهم - وكيع، ويزيد، وابن أبي غنية - عن زكريا بن أبي زائدة، وحدثنا حسين الحارث بن أبي القاسم، فذكره.\nوبلفظ «كان رسول الله -ﷺ- يسوي صفوفنا، حتى كأنما يسوي بها القداح، حتى رأى أنا قد علقنا عنه، ثم خرج يوما، فقام حتى كان يكبر، فرأى رجلا باديا صدره من الصف، فقال: عباد الله لتسون صفوفكم، أو ليخالفن الله بين وجوهكم» .\nأخرجه أحمد (٤/٢٧٠) قال: حدثنا وكيع، قال: حدثنا مسعر. وفي (٤/٢٧١) قال: حدثنا أبو معاوية، قال: حدثنا مسعر وفي (٤/٢٧٢) قال: حدثنا حسين بن على، عن زائدة. وفي (٤/٢٧٦) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة. وفي (٤/٢٧٦) قال: حدثنا وكيع.، عن سفيان. وفي (٤/ ٢٧٧) قال: حدثنا محمد بن جعفر، وحجاج، قالا: حدثنا شعبة. ومسلم (٢/٣١) قال: حدثنا يحيى بن سحيى قال: أخبرنا خيثمة. (ح) وحدثناحسن بن الربيع، وأبو بكر بن أبي شيبة، قالا: حدثنا أبو الأحوص (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وأبو داود (٦٦٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وفي (٦٦٥) قال: حدثنا ابن معاذ، قال: حدثنا خالد بن الحارث، قال: حدثنا حاتم، يعني ابن أبي صغيرة. وابن ماجة (٩٩٤) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٢٢٧) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة، والنسائي (١٢/٨٩) وفي الكبرى (٧٩٥) قال: أخبرنا قتيبة بن سعيد، قال: أنبأنا أبو الأحوص. تسعتهم - مسعر، وزائدة، وحماد، وسفيان، وشعبة، وأبو خيثم زهير بن معاوية، وأبو الأحوص، وأبو عوانة، وحاتم بن أبي صغيرة، - عن سماك بن حرب، فذكره.\n* رواية مسعر مختصرة على أوله.\n* ورواية سفيان مختصرة على: «صلى بنا رسول الله -ﷺ- فرأى رجلا صدره من الصف، فقال: استووا ولا تختلفوا فتختلف قلوبكم.» . يسوى صفوفنا إذا قمنا للصلاة، فإذا استوينا كبر» .","vol":"5","page":606},{"text":"٣٨٦٤ - (خ م د س) أنس بن مالك - ﵁ -: قال: قال رسولُ الله - ﷺ-: «سوُّوا صفوفكم، فإن تسوية الصَّفِ من تمام الصلاةِ» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «أتُّموا الصُّفوف، فإني أراكم من وراءِ ظهري» ومنهم من قال فيه: «أقيموا الصفوف» . أخرجه البخاري ومسلم، وللبخاري قال: «أقيمت الصلاةُ فأقبلَ علينا رسولُ الله - ﷺ- بوجهه، فقال: أقيموا صُفُوفكم وتَرَاصُّوا، فإني أراكم من وراء ظهري - زاد في رواية - وكان أحدُنا يُلْزِقُ مَنْكِبَهُ بِمنْكِبِ صاحِبِهِ، وقدمَهُ بِقَدَمِهِ» . ⦗٦٠٨⦘\nوفي رواية أبي داود: «أن رسولَ الله - ﷺ- قال: رُصُّوا صُفُوفكم، وقاربُوا بينها، وحاذُوا بالأعناق، فوالذي نفسي بيده، إني لأرى الشيطان يَتَخَلَّلُكم، ويدخل من خَلِلِ الصَّفِّ كأنها الحَذَفُ» .\nوله في أخرى قال محمد بن السائب: «صَلَّيتُ إلى جانب أنس يومًا، فقال: هل تدري: لم جُعِلَ هذا العودُ في القبلة؟ قلت: لا والله، قال: كان رسولُ الله -ﷺ- يضعَ يدَه عليه، فيقول: استووا، وعدِّلُوا صفوفكم» .\nوفي أخرى: «أن رسولَ الله -ﷺ- كان إذا قام إلى الصلاة أخذ بيمينه، ثم التفتَ، فقال: اعتدلوا، سوُّوا صُفَوفَكم، ثم أخذه بيساره، وقال: اعتدلوا، سوُّوا صفوفكم» . وفي أخرى له: «أن رسولَ الله - ﷺ- قال: أتِمُّوا الصفَّ المُقدَّم، ثم الذي يليه، فما كان من نقْص فليَكُن في الصف المؤخَّر» .\nوأخرج النسائي رواية البخاري المفردة ورواية أبي داود الأولى، إلى قوله: «بالأعناق» وروايته الثالثة، وله في أخرى أن النبيَّ - ﷺ- كان يقول: «استووا، استووا، استووا، فوالذي نفسي بيده، إني لأراكم من خلْفي كما أراكم من بين يديَّ» (١) . ⦗٦٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رُصُّوا): الرَّص: الاجتماع والانتظام، ومنه قوله تعالى: ﴿كأنَّهُمْ بُنْيَانٌ مَرْصُوصٌ﴾ [الصف: ٤]: أي متصل بعضه ببعض.\n(كأنها الحَذَف) الحَذَف: الغنم الصغار الحجازية، واحدها: حَذَفة وقيل: هي غنم صغار، ليس لها أذناب ولا آذان، يُجاء بها من جُرَشِ [اليمن] سُمِّيت حَذَفًا لأنها محذوفة عن مقدار الكبار.\n_________\n(١) رواه البخاري ٢ / ١٧٣ في صلاة الجماعة، باب تسوية الصفوف عند الإقامة وبعدها، وباب إقبال الإمام على الناس عند تسوية الصفوف، وباب إقامة الصف من تمام الصلاة، وباب إلزاق المنكب بالمنكب والقدم بالقدم في الصف، ومسلم رقم (٤٣٣) و(٤٣٤) في الصلاة، باب تسوية الصفوف وإقامتها، وأبو داود رقم (٦٦٧) و(٦٦٨) و(٦٦٩) و(٦٧٠) و(٦٧١) في الصلاة، باب تسوية الصفوف، والنسائي ٢ / ٩١ في الإمامة، باب كم مرة يقول: استووا، وباب حث الإمام على رص الصفوف والمقاربة بينها، وباب الصف المؤخر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصلاة (٢٢٥: ٢) عن أبي الوليد، ومسلم فيه (الصلاة ٢٨: ٤) عن أبي موسى، وبندار كلاهما عن غندر، وأبو داود فيه (الصلاة ٩٥: ٨) عن أبي الوليد، وسليمان بن حرب، وابن ماجة فيه (الصلاة ٨٩: ٢) عن بندار، عن يحيى، و(٨٩: ٢) عن نصر بن علي، عن أبيه، وبشر بن عمر،.\nستتهم - عن شعبة بن الحجاج، عن قتادة فذكره، (تحفة الأشراف ١/٣٢٣) .\nوبلفظ: «أقيموا صفوفكم فإني أراكم خلف ظهري» .\nأخرجه البخاري في الصلاة (٢٢٢: ٢) عن أبي معمر، ومسلم فيه الصلاة (٢٨: ٥) عن شيبان.\nكلاهما عن شعبة، عن عبد العزيز، فذكره.\n(تحفة الأشراف ١/٢٧٨) .\nوبلفظ: «أقيموا صفوفكم وتراصوا....» . أخرجه البخاري في الصلاة (٢٢٣: ١) عن أحمد بن أبي رجاء، عن معاوية بن عمرو، عن خالد بن عبد الله بن الواسطي الطحان، عن حميد، فذكره. تحفة الأشراف (١/١٨٧)، والبخاري في الصلاة (٢٧٧) عن عمرو بن خالد، عن زهير بن معاوية، عن حميد، فذكره، (تحفة الأشراف ١/١٨٨- ١٨٩) وبلفظ: «رصوا صفوفكم، وقاربوا بينهما» .\nأخرجه أبوداود في الصلاة (٩٥: ٧) عن مسلم بن إبراهيم، والنسائي فيه الصلاة (٢٢٢) عن محمد بن عبد الله عبد المبارك المخري، عن أبي هشام والمخزومي، كلاهما عن أبان بن يزد العطار أبو يزيد البصري، عن قتادة، فذكره. (تحفة الأشراف ١/٢٩٨)\nوبلفظ «استووا» .\nأخرجه النسائي في الصلاة (٢١٩) عن أبي بكر بن نافع، عن بهز بن أسد، عن حماد بن سلمة بن دينار، أبو سلمة البصري، عن ثابت، فذكره. (تحفة الأشراف ١/١٢٩) وبلفظ \" «أتموا الصف الأول ثم الذي يليه....» .\nأخرجه أبو داود في الصلاة (٩٦: ١١) عن محمد بن سليمان الأنباري، عن عبد الوهاب بن عطاء، والنسائي فيه الصلاة (٢٢٢) عن إسماعيل بن مسعود، عن خالد بن الحارث.\nكلاهما - عن سعيد بن أبي عروبة، عن قتادة فذكره (تحفة الأشراف ١/٣١٤) .","vol":"5","page":607},{"text":"٣٨٦٥ - (م د) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «أقيموا الصفَّ، فإن إقامة الصَّفِ من حُسْنِ الصلاةِ» وفي أخرى: «أن الصلاةَ كانت تقامُ لرسولِ الله - ﷺ-، فيأخذُ الناسُ مصافَّهم قبل أن يقومَ النبيُّ - ﷺ- مَقَامَهُ» . أخرجه مسلم، وأخرج أبو داود الثانية (١) .\n_________\n(١) رواه مسلم رقم (٤٣٥) في الصلاة، باب تسوية الصفوف وإقامتها، ورقم (٦٠٥) في المساجد، باب متى يقوم الناس للصلاة، وأبو داود رقم (٥٤١) في الصلاة، باب في الصلاة تقام ولم يأت الإمام ينتظرونه قعودًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه أحمد (٢/٣١٤) . والبخاري (١/١٨٤) قال: حدثنا عبد الله بن محمد. ومسلم (٢/٣١) قال: حدثنا محمد بن وافع.\nثلاثتهم - أحمد،وعبد الله بن محمد، محمد بن رافع - قالوا: حدثنا عبد الرزاق، قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوالرواية الثانية أخرجها مسلم (٢/١٠١) قال: حدثني إبراهيم بن موسى. وأبو داود (٥٤١) قال: حدثنا محمود بن خالد. (ح) وحدثنا داود بن رشيد.\nثلاثتهم - إبراهيم، ومحمود، وداود - عن الوليد بن مسلم، عن الأوزاعي، عن الزهري، عن أبي سلمة فذكره.","vol":"5","page":609},{"text":"٣٨٦٦ - (د س) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «أقيموا الصُّفوف، وحاذوا بين المناكب، وسُدُّوا الخلل، ولِينُوا بأيدي إخوانكم، ولا تَذَروا فُرُجات الشيطان، ومن وصل صفًا وصله الله، ومن قطعه قطعه الله» أخرجه أبو داود، وأخرج النسائي منه قوله: «من ⦗٦١٠⦘ وصل صفًا ...» إلى آخره (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فُرُجَات الشيطان): الفُرُجَات: جمع فُرْجة، وهي الخلل الذي يكون بين المصلِّين في الصفوف، فأضافها إلى الشيطان.\n_________\n(١) رواه أبو داود رقم (٦٦٦) في الصلاة، باب تسوية الصفوف، والنسائي ٢ / ٩٣ في الإمامة، باب من وصل صفًا، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٩٧) (٥٧٢٤) قال: حدثنا هارون بن معروف،. وأبو داود (٦٦٦) قال: حدثنا عيسى بن إبراهيم الغافقي. والنسائي (٢/٩٣)، وفي الكبرى (٨٠٤) قال: أخبرنا عيسى ابن إبراهيم بن مثرود. وابن خزيمة (١٥٤٩) قال: حدثنا عسى بن إبراهيم الغافقي.\nكلاهما - هارون بن معروف، وعيسى بن إبراهيم بن مثرود الغافقي قالا حدثنا: عبد الله بن وهب. عن معاوية بن صالح، عن أبي الزاهرية، عن كثير بن مرة، فذكره.\n* أخرجه أبو داود (٦٦٦) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث، عن معاوية بن صالح. عن أبي الزاهرية، عن أبي شجرة، أن رسول الله -ﷺ- قال: فذكره، لم يذكر (ابن عمر) . قال: أبو داود: أبو شجرة كثير بن مرة.\n* رواية النسائي، وابن خزيمة، مختصرة على: «من وصل صفا وصله الله، ومن قطع صفا قطعة الله ﷿» .","vol":"5","page":609},{"text":"٣٨٦٧ - (خ) أنس بن مالك - ﵁ -: «لما قدِمَ المدينة» قيل له: «ما أنكرتَ مما عهدتَ رسولَ الله - ﷺ-؟ قال: ما أنكرتُ شيئًا، إلا أنَّكم لا تقيمونَ الصفوفَ» أخرجه البخاري (١) .\n_________\n(١) ٢ / ١٧٥ في صلاة الجماعة، باب إثم من لم يتم الصفوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٢) قال: حدثنا أبو معاوية، قال: حدثنا عقبة بن عبيد. وفي (٣/١١٤) قال: حدثنا يحيى، عن عقبة بن عبيد الطائي، والبخاري (١/١٨٥) قال: حدثنا معاذ بن أسد، قال: أخبرنا الفضل بن موسى، قال: أخبرنا سعيد بن عبيد الطائي..\nكلاهما - عقبة،وسعيد - عن بشير، فذكره.","vol":"5","page":610},{"text":"٣٨٦٨ - (ط) نافع - مولى ابن عمر - ﵃ - «أن عُمرَ بنَ الخطاب كان يأمرُ بتسوية الصفوف، فإذا جاؤوا فأخبروه: أنْ قَدِ استوت: كبَّر» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٨ في قصر الصلاة، باب ما جاء في تسوية الصفوف، وفي سنده انقطاع، بين نافع وعمر، ولكن يشهد له الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٣٧٤) عن نافع، فذكره، قلت:إسناده منقطع.","vol":"5","page":610},{"text":"٣٨٦٩ - (ط) أبو سهيل [نافع] بن مالك [الأصبحي]: عن أبيه قال: «كنتُ مع عثمانَ، فقامتِ الصَّلاةُ وأنا أُكلِّمه في أن يَفرِضَ لي، فلم أزَلْ أُكلِّمُه وهو يُسوِّيَ الحصباءَ بنعليه، حتى جاءه رجال قد كان وكلَّهم بتسوية ⦗٦١١⦘ الصُّفوف، فأخبروه أن قدِ استوتْ، فقال لي: اسْتَوِ في الصفِّ، ثم كبَّرَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٨ في قصر الصلاة، باب ما جاء في تسوية الصفوف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٣٧٥) عن عمه أبي سهيل بن مالك، عن أبيه، فذكره.","vol":"5","page":610},{"text":"٣٨٧٠ - (د) أبو هريرة قال: قال رسولُ الله - ﷺ-: «توسَّطوا (١) الإمام، وسُدُّوا الخلَلَ» أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: وسطوا، وهو في البيهقي ٣ / ١٠٤ باللفظ الذي ذكره المصنف، قال المناوي في \" فيض القدير \": أي: اجعلوه وسط الصف، لينال كل أحد عن يمينه وشماله حظه من نحو سماع وقرب، أو المراد: اجعلوه من واسطة قومه: أي خيارهم. وقال الموفق في \" المغني \": ويستحب أن يقف الإمام في مقابلة وسط الصف.\n(٢) رقم (٦٨١) في الصلاة، باب مقام الإمام من الصف، وإسناده ضعيف، فيه يحيى بن بشير بن خلاد وأمه، وهما مجهولان، لكن للشطر الثاني من الحديث شواهد صحيحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٦٧١) قال: حدثنتا جعفر بن مسافر. قال: حدثنا ابن أبي فديك، عن يحيى بن بشير بن خلاد بن عن أمه، أنها دخلت على محمد بن كعب القرظي فسمعته يقول، فذكره.","vol":"5","page":611},{"text":"٣٨٧١ - (د) ابن عباس: أن النبيَّ - ﷺ- قال: «خيارُكم أليَنُكم مناكبَ في الصلاةِ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أليَنُكُم مناكب): أراد بلين المناكب: لزوم السكينة في الصلاة و[أن] لا يلتفت فيها، وقيل: أراد به: أن لا يمنع على من أراد أن يدخل بين الصفوف ليَسُدَّ الخلل، أو يضيِّق المكان، فيُمكِّنَه من ذلك، ولا يدفعه بمنكبه لتتراصَّ الصفوف، ويتكاثف الجمع.\n_________\n(١) رقم (٦٧٢) في الصلاة، باب تسوية الصفوف، وإسناده ضعيف، ولكن له شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٦٧٢) قال: حدثنا ابن بشار،قال حدثنا أبوعاصم قال: حدثنا جعفر بن يحيى بن ثوبان، قال: أخبرني عمي عمارة بن ثوبان، عن عطاء، فذكره.","vol":"5","page":611},{"text":"٣٨٧٢ - (ت س د) عبد الحميد بن محمود: قال: «صلَّينا خلفَ أمير من الأُمراء، فاضطَّرَّنا الناسُ، فصلَّيْنا بين السَّاريتين، فلما صلَّينا قال أنس: كنا ⦗٦١٢⦘ نتقي هذا على عهد النبي - ﷺ-» . أخرجه الترمذي والنسائي، وفي رواية أبي داود قال: «صلَّيتُ مع أنس بن مالك يوم الجمعة، فدُفِعنا إلى السَّواري، فتقدَّمْنا وتأَخَّرْنا، فقال أنس ...» وذكر الحديث (١) .\n_________\n(١) رواه الترمذي رقم (٢٢٩) في الصلاة، باب ما جاء في كراهية الصف بين السواري، والنسائي ٢ / ٩٤ في الإمامة، باب الصف بين السواري، وأبو داود رقم (٦٧٣) في الصلاة، باب الصفوف بين السواري، ورواه أيضًا أحمد في \" المسند \" ٣ / ١٣١، كما رواه الحاكم في \" المستدرك \" بأسانيد متعددة، وصححه ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود في الصلاة (٩٦) عن ابن بشار، عن ابن مهدي. والترمذي فيه الصلاة (٥٥) عن هناد، عن وكيع، وقال: حسن. والنسائي فيه الصلاة (٢٢٥) عن عمر وبن منصور، عن أبي نعيم.\nثلاثتهم عن سفيان، عن يحيى بن هاني بن عروة، عن عبد الحميد، محمود المعولي البصري، فذكره (تحفة الأشراف ١/٢٦٥) .","vol":"5","page":611},{"text":"٣٨٧٣ - (د ت) هلال بن يساف (١): قال «أخذ زيادُ بنُ الجَعْد بيدي ونحن بالرَّقَّةِ، فقام بي على شيخ يقال له: وابصةُ بنُ مَعْبَد من بني أسد، فقال زياد: حدَّثَني هذا الشيخُ وهو يسمعُ: أن رسولَ الله - ﷺ- رأى رجلًا يصلِّي خلفَ الصفِّ وحدَهُ، فأمره أن يُعيدَ الصلاةَ» أخرجه الترمذي، وأخرج أبو داود منه المسند، وفيه: «فأمره أن يعيدَ» قال سليمانُ بنُ حرب «الصلاةَ» (٢) .\n_________\n(١) في الأصل: هلال بن يسار، وهو خطأ، والتصحيح من الترمذي وأبي داود وكتب الرجال.\n(٢) رواه الترمذي رقم (٢٣٠) في الصلاة، باب ما جاء في الصلاة خلف الصف وحده، وأبو داود رقم (٦٨٢) في الصلاة، باب الرجل يصلي وحده خلف الصف، ورواه أيضًا أحمد وغيره، وهو حديث صحيح بطرقه وشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٢٧) قال: حدثنا محمد بن جعفر. وفي (٤/٢٢٨) قال: حدثنا يحيى بن سعيد. وأبوداود (٦٨٢) قال: حدثنا سليمان بن حرب وحفص بن عمر. والترمذي (٢٣١) قال: حدثنا محمد بن بشار،قال: حدثنا محمد بن جعفر.\nأربعتهم - ابن جعفر، ويحيى، وسليمان، وحفص - قالوا: حدثنا شعبة، عن عمرو بن مرة، عن هلال بن يساف، عن عمرو بن راشد، فذكره.\n* وأخرجه الحميدي (٨٨٤) قال: حدثنا سفيان (بن عيينة) . وأحمد (٤/٢٢٨) قال: حدثنا وكيع. قال: حدثنا سفيان الثوري. وفي (٤/٢٢٨) قال حدثنا محمد بن جعفر. قال: حدثنا شعبة، والدارمي (١٢٨٩) قال أخبرنا أحمد بن عبد الله. قال: حدثنا أبو زبيد، هو عيثر بن القاسم. وابن ماجة (١٠٠٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن إدريس. والترمذي (٢٣٠) قال: حدثنا هناد. قال: حدثنا أبو الأحوص.\nستتهم - سفيان بن عيينة، وسفيان الثوري، وشعبة، وعبثر، وعبد الله بن إدريس، وأبو الأحوص - عن حصين بن عبد الرحمن،عن هلال بن يساف قال: أخذ بيدي زياد بن أبي الجعد، فأوقفني على شيخ بالرقة، يقال له: وابصة بن معبد. فقال: «صلى رجل خلف الصف وجده. فأمره الني -ﷺ- أن يعيد»\n* في رواية أبي الأحوص: (هلال بن يساف. قال: أخذ زياد بن أبي الجعد بيدي ونحن بالرقة، فقال بي على شيخ يقال له وابصة بن معبد من بني أسد. فقال: زياد: حدثني هذا الشيخ) .\n* وأخرجه أحمد (٤/٢٢٨) قال: حدثنا وكيع. والدارمي (١٢٩٠) قال: أخبرنا مسدد. قال: حدثنا عبد الله بن داود.\nكلاهما - وكيع، وعبد الله بن داود ٠عن يزيد بن زياد بن أبي الجعد، عن عمه عبيد بن أبي الجعد، عن زياد بن أبي الجعد، عن وابصة بن معبد،فذكره.\n* وأخرجه أحمد (٤/٢٢٨) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش عن شمر بن عطية، عن هلال بن يساف، عن وابصة بن معبد. قال: «سئل رسول اللهﷺ- عن رجل صلي خلف الصفوف وحده؟ فقال: يعيد الصلاة.» .","vol":"5","page":612},{"text":"<span data-type=\"title\" id=toc-756>[النوع] الثالث: في الصف الأول</span>\n٣٨٧٤ - (س) العرباض بن سارية - ﵁ -: «أن رسولَ الله ⦗٦١٣⦘ ﷺ- كان يصلِّي على الصَّف الأول ثلاثًا، وعلى الصفِّ الثاني واحدة» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ٩٢ و٩٣ في الإقامة، باب فضل الصف الأول والثاني، ورواه أيضًا ابن حبان في \" صحيحه \" رقم (٣٩٥) موارد، كما رواه ابن ماجة رقم (٩٩٦) في إقامة الصلاة، باب فضل الصف المقدم، والحاكم في \" المستدرك \" ١ / ٢١٤ بلفظ: أن رسول الله ﷺ كان يستغفر للصف المقدم ثلاثًا، وللثاني مرة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٢٨) قال: حدثنا حسين بن موسى.، قال: حدثنا شيبان عن يحيى، عن محمد بن إبراهيم. وفيه (٤/١٢٨) قال: حدثنا حيوة بن شريح، قال: حدثنا بقية بن الوليد، قال: حدثنا بحير بن سعد. وفي (٤/١٢٨) قال: حدثنا الحكم بن نافع، قال: حدثنا إسماعيل بن عياش، عن بحير بن سعد. والدارمي (١٢٦٩) قال: أخبرنا الحسن بن علي، قال: حدثنا الحسن بن موسى الأشيب عن شيبان، عن يحيى، عن محمد بن إبراهيم. والنسائي (٢/٩٢) وفي الكبرى (٢٠٨) قال: أخبرني يحيى بن عثمان الحمصي، قال: حدثنا بقية، عن بحير بن سعد.\nكلاهما - محمد بن إبراهيم. وبحير بن سعد - عن خالد بن معدان بن عن جبير بن نفير، فذكره.\n* أخرجه أحمد (٤/٢١٢٦) قال: حدثنا يحيى بن سعيد، ووكيع. وفي (٤/١٢٧) قال: حدثنا إسماعيل والدارمي (١٢٦٨) قال: أخبرنا وهب بن جرير. وابن ماجة (٩٩٦) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا يزيد ابن هارون، ابن خزيمة (١٥٥٨) قال: حدثنا الحسن بن محمد، قال: حدثنا يزيد، يعني ابن هارون. (ح) وحدثنا الحسن أيضا، قال حدثنا عبد الله بن بكر (ح) وحدثنا سلم بن جنادة، قال حدثنا وكيع.\nستتهم ٠ يحيى، ووكيع، وإسماعيل، ووهب بن جرير، ويزيد بن هارون عبد الله بن بكر - عن هشام الدستوائي، قال: حدثنا يحيى بن أبي كثير. عن محمد بن إبراهيم بن الحارث، عن خالد بن معدان، عن عرباض بن سارية، فذكره ليس فيه (جبير بن نفير) . ولفظه: «أن رسول الله -ﷺ- كان يستغفر للصف المقدم ثلاثا، وللثاني مرة» .","vol":"5","page":612},{"text":"٣٨٧٥ - (د) عائشة - ﵂ -: أن رسولَ الله -ﷺ- قال: «لا يزال قوم يتأخرون عن الصفِّ الأول حتى يؤخِّرَهم الله في النار» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٧٩) في الصلاة، باب صف النساء وكراهية التأخر عن الصف الأول من رواية عكرمة ابن عمار العجلي عن يحيى بن أبي كثير عن أبي سلمة عن عائشة ﵂، وعكرمة بن عمار صدوق يغلط، وفي روايته عن يحيى بن أبي كثير اضطراب، ولكن يشهد له ما رواه مسلم في \" صحيحه \" من حديث أبي سعيد الخدري ﵁ قال: رأى رسول الله ﷺ في أصحابه تأخرًا فقال لهم: تقدموا فائتموا بي، وليأتم بكم من بعدكم، لا يزال قوم يتأخرون حتى يؤخرهم الله \"، وسيأتي برقم (٣٨٧٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٧٩) قال: حدثنا يحيى بن معين. وابن خزيمة (١٥٥٩) قال: حدثنا الحسين بن مهدي.\nكلاهما - يحي بن معين، والحسين بن مهدي - قالا: حدثنا عبد الرزاق، عن عكرمة بن عمار، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.","vol":"5","page":613},{"text":"٣٨٧٦ - (د س) البراء بن عازب - ﵁ - قال: «كان رسولُ الله - ﷺ- يتخلَّلُ الصفوف من ناحية إلى ناحية، يمسحُ صدورنا ومناكبنا، ويقول: لا تختلفوا فتختلف قلوبكم، قال: وكان يقول: إن الله وملائكته يصلُّون على الصُّفوف الأُول» أخرجه أبو داود، وعند النسائي «الصفوف المقدَّمة» (١) .\nوفي أخرى لأبي داود قال كهمس [بنُ الحسن]: «قمنا ⦗٦١٤⦘ بمنى إلى الصلاة، والإمامُ لم يخرجْ، فقعدَ بعضُنا، فقال لي شيخ من أهل الكوفة: ما يُقْعِدُكَ؟ قلت: ابنُ بريدةَ؟ قال: هذا السُّمُود، فقال لي الشيخ: حدَّثني عبد الرحمن بن عَوْسجة عن البراءِ بن عازب قال: كنا نقومُ في الصفوف على عهدِ رسولِ الله - ﷺ- طويلًا قبل أن يكبِّرَ، قال: وكان رسولُ الله - ﷺ- يقول: إن الله وملائكتَه يصلُّون على الذين يلون الصُّفوف الأُوَل، وما من خُطوة أحبَّ إلى الله من خُطوة يمشيها العبد، يَصِلُ بها صفًّا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السُّمُود): الغفلة والذهاب عن الشيء. وقيل السَّامِد: الرافع رأسه، وقد روى عن على ﵁: أنه خرج والناس ينتظرونه قيامًا للصلاة فقال: مالي أراكم سَامِدين؟ وقال النخعي: إنهم كانوا يكرهون أن ينتظروا الإمام قيامًا ويقولون: ذلك السُّمود.\n_________\n(١) رواه أبو داود رقم (٦٦٤) في الصلاة، باب تسوية الصفوف، والنسائي ٢ / ٨٩ و٩٠ في الإمامة، باب كيف يقوم الإمام الصفوف، وإسناده صحيح.\n(٢) رواه أبو داود رقم (٥٤٣) في الصلاة، باب الصلاة تقام ولم يأت الإمام، وفي سنده مجهول، لكن يشهد للشطر الأول من الحديث الرواية التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد (٤/٢٨٥) قال: حدثنا عفان، قال: حدثنا محمد بن طلحة. وفيه (٤. ٢٨٥) قال حدثنا عفان، قال: حدثنا شعبة. وفي (٤/٢٩٦) قال: حدثنا عبد الرزرق، قال: أخبرنا سفيان، عن منصور، والأعمش. وفي (٤/ ٣٠٤) قال: حدثنا يحيى، ومحمد بن جعفر، قالا: حدثنا شعبة. والدارمي (١٢٦٧) قال: أخبرنا أبو الوليد، قال: حدثنا شعبة. وأبو داود (٦٦٤) قال: حدثنا هناد بن السري، وأبو عاصم بن جواس، عن أبي الأحوص، عن منصور. وابن ماجة (٩٩٧) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر، قالا: حدثنا شعبة، والنسائي (٢/٨٩) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو الأحوص، عن منصور. وابن خزيمة (١٥٥١) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر، ويحيى، قالا: حدثنا شعبة. وفي (١٥٥٦) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، عن منصور. أربعتهم - محمد بن طلحة، وشعبة ومنصرر والأعمش - عن طلحة بن مصرف.\n٢-وأخرجه أحمد (٤/٢٩٧) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب، قال: حدثني جرير بن حازم. وفي) (٤/٢٨٩) قال: حدثنا يحيى بن آدم، قال حدثنا عمار بن رزيق،. وفي (٤/٢٩٩) قال: حدثنا يحيى بن آدم.، قال: حدثنا أبو بكر بن عياش وعمار بن رزيق، وابن خزيمة (١٥٥٢) قال: حدثنا عيسى بن إبراهيم، قال: حدثنا ابن وهب، عن جرير بن حازم.\nثلاثتهم ٠ جرير، رعمار، وأبو بكر - عن أبي إسحاق الهمداني.\n٣- وأخرجه ابن خزيمة (١٥٥٧) قال: حدثنا أبو هاشم زياد بن أيوب. قال: حدثنا أشعث-٠ يعني ابن عبد الرحمن بن زبيد - قال: حدثنا أبي، عن جدي.\nثلاثتهم - طلحة، أبو إسحاق، وزبيد - عن عبد الرحمن بن عوسجة فذكره.","vol":"5","page":613},{"text":"٣٨٧٧ - (م) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «لو يعْلَمُونَ - أو تعلمون - ما في الصَّفِّ الأوَّلِ لكانت قُرْعة» . وفي أخرى «ما كانت إلا قُرْعة» . أخرجه مسلم (١) .\n_________\n(١) رقم (٤٣٩) في الصلاة، باب تسوية الصفوف وإقامتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٢٣) قال: حدثنا إبراهيم بن دينار، ومحمد بن حرب الواسطي. وابن ماجة (٩٩٨) قال: حدثنا أبو ثور، إبراهيم بن خالد. وابن خزيمة (١٥٥٥) قال: حدثنا محمد بن حرب الواسطي.\nثلاثتهم - إبراهيم بن دينار، ومحمد بن حرب الواسطي، وأبو ثور - عن عمرو بن الهيثم أبي قطن، عن شعبة، عن قتادة عن خلاس، عن أبي رافع، فذكره.\nوبلفظ «لو يعلم الناس ما في النداء والصف الأول، ثم لم يجدوا إلا أن يستهموا عليه لاستهموا» .\nأخرجه مالك (الموطأ) (٦٥) . وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن وفي (٢/.٢٧٨) قال: حدثنا عبد الرزاق. وفي (٢/٣٠٣، ٥٣٣) قال: قرأت على عبد الرحمن. في (٢/٣٧٤) قال حدثنا إسحاق بن عيسى. والبخاري (١/١٥٩) قال:حدثنا عبد الله بن يوسف. وفي (١/١٧٦) قال: حدثنا قتيبة، وفي (٣/ ٢٣٨) قال: حدثنا إسماعيل. ومسلم (٢/٣١) قال:حدثنا يحيى بن يحيى. والترمذي (٢٢٥) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. وفي (٢٢٦) قال حدثنا قتيبة والنسائي (١/٢٦٩) . وفي الكبري (١٤٣٧) قال: أخبرنا عتبة بن عبد الله (ح) والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم. وفي (٢/٢٣) . وفي الكبرى (١٥٦١) قال: أخبرنا قتيبة. و«ابن خزيمة» (٣٩١) و(١٥٥٤) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. (ح) وحدثنا يحى بن حكيم. وقال: حدثنا بشر بن عمر. (ح) وحدثنا عتبة بن عبد الله الحميدي. وفي (١٤٧٥) قال: أخبرنا عتبة بن عبد الله وفي (١٥٥٤) قال: حدثنا محمد بن خلاد الباهلي. قال: حدثنا معن بن عيسى.\nجميعهم - عبد الرحمن، وعبد الرزاق، وإسحاق بن عيسى، وعبد الله بن يوسف، وقتيبة، وإسماعيل، ويحيى بن يحيى، ومعن وعتبة بن عبد الله وابن القاسم، وابن وهيب، وبشر بن عمر - عن مالك، عن سمي، مولى أبي بكر بن عبد الرحمن، عن أبي صالح، فذكره.","vol":"5","page":614},{"text":"٣٨٧٨ - (م د س) جابر بن سمرة - ﵁ -: قال: قال رسولُ الله - ﷺ-: «ألا تصُفُّون كما تصُفُّ الملائكة عند ربهم؟ قلنا: وكيف تَصُفُّ الملائكةُ عند ربهم؟ قال: يُتِمُّون (١) الصفوف المقدَّمة، ويتراصُّون في الصف» أخرجه أبو داود والنسائي، وهو طرف من حديث قد أخرجه مسلم بطوله، وفرَّقه أبو داود، ويرد في الفصل الثالث من هذا الباب (٢) .\n_________\n(١) في الأصل: يقيمون، والتصويب من نسخ مسلم وأبي داود والنسائي المطبوعة.\n(٢) رواه مسلم رقم (٤٣٠) في الصلاة، باب الأمر بالسكون في الصلاة، وأبو داود رقم (٦٦١) في الصلاة، باب تسوية الصفوف، والنسائي ٢ / ٩٢ في الإمامة، باب حث الإمام على رص الصفوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٠١) قال: حدثنا أبو معاوية. وفي (٥/١٠٦) قال: حدثنا وكيع. ومسلم (٢/٢٩) قال: حدثنا أبو بكر بن أبي شيبة،أبو كريب، قالا: حدثنا أبو معاوية. وفي (٢/٢٩) قال: حدثني أبو سعيد الأشج، قال: حدثنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. وأبو داود (٦٦١) قال:حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير، وابن ماجة (٩٩٢) قال: حدثنا على بن محمد، قال حدثنا وكيع. والنسائي (٢/٩٢) وفي الكبرى (٨٠١) قال: أخبرنا قتيبة، قال حدثنا الفضيل بن عياض. وابن خزيمة قال حدثنا بندار قال: حدثنا يحيى، وحدثنا الدورقي قال: حدثنا أبو معاوية وحدثنا علي بن خشرم، قال: أخبر عيسى وحدثنا سلم بن جنادة قال حدثنا وكيع. حدثنا يحيى. (ح) وحدثنا الدورقي،قال:حدثنا أبو معاويةقال: حدثنا وكيع.\nستتهم - أبو معاوية، ووكيع، وعيسى وزهير،والفضيل، ويحيى - عن الأعمش، عن المسيب بن رافع، عن تميم،بن طرفة، فذكره.","vol":"5","page":615},{"text":"٣٨٧٩ - (م د س) أبو سعيد الخدري - ﵁ -: «أنَّ رسولَ الله - ﷺ- رأى في أصحابه تأخُّرًا، فقال لهم: تقدَّمُوا فائتَمُّوا بي، وليأتَمَّ بكم مَنْ بَعْدَكم، لا يزالُ قومٌ يتأخَّرُونَ حتى يؤخِّرَهم الله» . أخرجه مسلم وأبو داود والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٤٣٨) في الصلاة، باب تسوية الصفوف وإقامتها، وأبو داود رقم (٦٨٠) في الصلاة، باب صف النساء وكراهية التأخر عن الصف الأول، والنسائي ٢ / ٨٣ في الإمامة، باب الائتمام بمن يأتم بالإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٣/١٩) قال: حدثنا منصور بن سلمة. وفي (٣/٣٤) قال حدثنا يزيد. وفي (٣/٥٤) قال: حدثنا وكيع. و«عبد بن حميد» (٨٧٤) قال: حدثني أبو نعيم. و«مسلم» (٢/٣١) قال: حدثنا شيبان بن فروخ. وأبو داود (٦٨٠) قال:حدثنا موسى بن إسماعيل، ومحمد بن عبد الله الخزاعي، وابن ماجة (٩٧٨) قال: حدثنا أبوكريب، قال: حدثنا بن أبي زائدة. والنسائي (٢/٨٣) وفي الكبري قال أخبرنا سويد بن نصر،قال: أنبانا عبد الله بن المبارك. وابن خزيمة (٧٨١) قال: حدثناسلم بن جنادة، قال: حدثنا وكيع. (ح) وحدثنا محمد بن معمر القيس، قال: حدثنا أبوعامر عشرتهم - منصور، ويزيد، ووكيع، وأبو نعيم، وشيبان وموسى، والخزاعي، وابن أبي زائدة، وابن المبارك، وأبو عامر - عن جعفر بن حيان أبي الأشهب.\n٢- وأخرجه مسلم (٢/٣١) قال: حدثنا عبد الله بن عبد الرحمن الدارمي قال: حدثنا محمد بن عبد الله بن الرقاشي،قال: حدثنا بشر بن منصور. والنسائي (٢/٨٣) وفي الكبرى (٧٨٢) قال: أخبرنا سويد بن نصر،قال: أنبأنا عبد الله وابن خزيمة (١٥٦٠) قال: حدثنا هشام بن يونس الكوفي، قال: حدثنا القاسم ابن مالك المزني، ثلاثتهم - بشر،وعبد الله والقاسم - عن الجريري. كلاهما - أبو الأشهب، والجريري عن أبي نضرة، فذكره.","vol":"5","page":615},{"text":"٣٨٨٠ - (د) عائشة - ﵂ - أن رسولَ الله - ﷺ- قال: «إن الله وملائِكَتَهُ يصلُّونَ على مَيَامِن الصُّفُوفِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٧٦) في الصلاة، باب الصف بين السواري، وإسناده حسن، حسنه الحافظ في \" الفتح \" ٢ / ١٧٧، ورواه أيضًا ابن ماجة رقم (٩٩٥) في إقامة الصلاة، باب إقامة الصفوف، بلفظ \" إن الله وملائكته يصلون على الذين يصلون الصفوف \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٦٧٦) وابن ماجة (١٠٠٥) .\nكلاهما - أبو داود وابن ماجة - قالا: حدثنا عثمان بن أبي شيبة. قال حدثنا معاوية بن هشام. قال: حدثنا سفيان، عن أسامة بن زيد، عن عثمان بن عروة، عن عروة، فذكره.","vol":"5","page":615},{"text":"<span data-type=\"title\" id=toc-757>الفرع الثاني: في الاقتداء، وشرائطه ولوازمه</span>، وفيه أربعة أنواع\n<span data-type=\"title\" id=toc-758>[النوع] الأول: في صفة الاقتداء بالإماء قائمًا وقاعدًا</span>\n٣٨٨١ - (م د س) حطان بن عبد الله الرَّقاشي: قال: صلَّيتُ مع أبي موسى الأشعري صلاة، فلما كان عند القعْدَةِ قال رجل من القوم: أُقِرَّتِ الصلاةُ بالبِرِّ والزَّكاةِ؟ قال: فلما قضى أبو موسى الصلاةَ وسلَّم، انصرف فقال: أيُّكم القائل كلمة كذا وكذا؟ قال: فأرَمَّ القومُ، ثم قال: أيُّكم القائل [كلمة] كذا وكذا؟ فأرَمَّ القوم، فقال: لعلَّكَ يا حِطَّانُ قلتَها؟ قال: ما قُلتُها، ولقد رَهِبتُ أن تَبكَعَني بها، فقال رجل من القوم: أنا قلتها، ولم أُرِدْ بها إلا الخيرَ، فقال أبو موسى: أما تعلَمون كيف تقولون في صلاتكم؟ إن رسولَ الله - ﷺ- خطبَنا فبيَّن لنا سُنّتنا، وعلَّمنا صلاتَنا، فقال: إذا صلَّيتُم فأقيموا صُفُوفكم، ثم ليؤمَّكم أحدُكم، فإذا كبّرَ فكبِّروا - وفي رواية: «فإذا قرأ فأنصتوا - وإذا قال: ﴿غيرِ المغْضُوبِ عليهم ولا الضَّالين﴾ فقولوا: آمين: يُجِبكُم الله، فإذا كبَّر وركع، فكبِّروا واركعوا، فإن الإمام يركعُ قبلَكم ويرْفعُ قبلكم: فقال رسولُ الله -ﷺ-: فتلك بتلك، وإذا قال: سمع الله لمن حمِدَهُ، فقولوا: اللهم ربنا لك الحمد: يسمَع الله لكم، فإن ⦗٦١٧⦘ الله ﵎ قال لسان على لسنة نبيَّه (١) - ﷺ-: سمع الله لمن حمده، وإذا كبَّر وسجد، فكبِّروا واسجدوا، فإن الإمام يسجدُ قبلَكم ويرفعُ قبلَكم، فقال رسولُ الله - ﷺ-: فتلك بتلك، وإذا كان عند القَعْدةِ فليكن من أوَّلِ قولِ أحدكم: التّحِيَّاتُ، الطيِّبات، الصلواتُ لله، السلام عليك أيُّها النبيُّ ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهدُ أن لا إله إلا الله، وأن محمدًا عبده رسوله» . أخرجه مسلم، وأبو داود، إلا أن أبا داود قال: «وأشهد أن محمدًا رسولُ الله» . قال: ولم يقل أحمد (٢): «وبركاته» ولا قال: «وأشهد» وقال: «وأن محمدًا» .\nوفي رواية النسائي قال: صلَّى بنا أبو موسى، فلما كان في القَعْدَةِ دخلَ رجل من القوم، فقال: أُقِرِّتِ الصلاةُ بالبِرِّ والزَّكاةِ؟ فلما سلَّم أبو موسى أقبل على القوم، فقال: أيُّكم القائل هذه الكلمة؟ فأرَمَّ القوم، فقال: يا حِطَّان، لعلك قُلتَها؟ قلت: لا، وقد خشيتُ (٣) أن تبْكَعَني بها، فقال: إن رسولَ الله - ﷺ- كان يعلِّمنا صلاتَنا وسُنَّتنا، فقال: إنما الإمام ليُؤتَمَّ به، فإذا كبَّر فكبِّروا، وإذا قال: ﴿غيرِ المغضوب عليهم ولا الضَّالين﴾ فقولوا: آمين: يُجِبْكم الله، وإذا ركع فاركعوا، وإذا سجدَ فاسجدوا، وإذا رفع فارفعوا، فإن الإمام يسجدُ قبلكم، ويرفع قبلكم ⦗٦١٨⦘ قال رسول الله - ﷺ-: «فتلك بتلك» وأخرج في موضع آخر من كتابه قال: «إن نبيَّ الله - ﷺ- خطبنا فبين لنا سُنَّتنا، وعلَّمنا صلاتنا، فقال: إذا صلَّيتُمّ فأقيموا صُفُوفَكم، ثم ليؤمَّكم أحدُكم، فإذا كبَّر الإمام فكبِّروا، وإذا قرأ: ﴿غيرِ المغضوبِ عليهم ولا الضالين﴾ فقولوا: آمين، يُجبْكم الله، وإذا كبَّر وركع فكبَّروا واركعوا، فإن الإمام يَركَعُ قبلَكم، [ويرفعُ قبلكم]، قال نبيُّ الله - ﷺ-: فتلك بتلك، وإذا قال سمع الله لمن حمده ...» وذكر الحديث إلى آخره مثل مسلم، وقال في آخره سبع كلمات، «وهي: تحية الصلاة..» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُقِرَّت الصلاة بالبِرِّ والزَّكاة): أُقِرَّت: أي جُعِلت: مستقرة، يعني أن الصلاة مقرونة بالزكاة في القرآن كلما ذُكِرَت الصلاة، فهي قَارَّة مع الزكاة أي: مجاورة لها.\n(فأرَمَّ): أرَمَّ القوم: إذا سكتوا.\n(تبكَعَني): بَكَعْتُه: إذا اسقبلته بما يكره من القول. ⦗٦١٩⦘\n(فتلك بتلك): قال الخطابي: هذا مردود إلى قوله: «وإذا قرأ ﴿غَيْرِ المَغْضُوبِ عَلَيْهِمْ ولا الضَّالين﴾ فقالوا: آمين يُجبكم الله ﷿» يريد: أن كلمة «آمين» يستجاب بها الدعاء الذي تضمنته السورة أو الآية كأنه قال فتلك الدعوة مضمَّنه تلك الكلمة، أو مُعلَّقة بها أو نحوه من الكلام، وقيل: معناه: أن يكون الكلام معطوفًا على ما يليه من الكلام، وهو قوله: «وإذا كبَّر وركع: فكبِّروا واركعوا» يريد: أن صلاتكم متعلِّقة بصلاة إمامكم فاتَّبعُوه، وائتموا به، ولا تختلفوا عليه، فتلك إنما تصح وتثبت بتلك، وكذلك الفصل الآخر، وهو قوله: «إذا قال: سمع الله لمن حمده - إلى أن قال: فتلك بتلك» يريد: أن الاستجابة مقرونة بتلك الدعوة وموصولة بها، فإن قول الإمام سمع الله لمن حمده» معناه: استجاب دُعَاء من حمده. وهو من الإمام دعاءٌ للمأموم، وإشارة إلى قوله: «ربَّنا ولك الحمد» فانتظمت الدعوتان إحداهما بالأخرى، فكان ذلك معنى قوله: «فتلك بتلك» والله أعلم.\n_________\n(١) وفي رواية أخرى لمسلم: قضى على لسان نبيه.\n(٢) يعني أحمد بن حنبل، وفي المطبوع: ولم يقل أحد، وهو تحريف.\n(٣) في المطبوع: وحسبت، وهو تصحيف.\n(٤) رواه مسلم رقم (٤٠٤) في الصلاة، باب التشهد في الصلاة، وأبو داود رقم (٩٧٢) و(٩٧٣) في الصلاة، باب التشهد، والنسائي ٢ / ٩٦ و٩٧ في الإمامة، باب مبادرة الإمام و٣ / ٤٢ في السهو، باب نوع آخر من التشهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"5","page":616},{"text":"٣٨٨٢ - (خ م د س) أبو هريرة - ﵁ -: قال: قال رسولُ الله - ﷺ-: «إنما جُعِلَ الإمام ليُؤتمَّ به، فإذا كبَّر فكبِّروا، وإذا رَكَعَ فاركعوا، وإذا قال: سمع الله لمن حمده، فقولوا: اللهم ربَّنا لك الحمد، وإذا صلَّى قائمًا فصلُّوا قِيامًا، وإذا صلى قاعدًا فصلُّوا قُعودًا» .\nوفي رواية ⦗٦٢٠⦘ قال: «إنما جُعِلَ الإِمام ليؤتمَّ به، فلا تخْتلفوا عليه، فإذا ركع فاركعوا، وإذا قال: سمع الله لمن حمده، فقولوا: ربنا لك الحمد، وإذا سجد فاسجدوا، وإذا صلى جالسًا فصلُّوا جُلُوسًا أجمعون، وأقيموا الصَّفَّ في الصلاةِ، فإن إقامة الصَّفِّ من حُسْنِ الصلاةِ» . أخرجه البخاري ومسلم..\nوانتهت رواية مسلم عند قوله: «أجمعون» ولمسلم قال: «كان رسولُ الله - ﷺ- يُعلِّمنا، يقول: «لا تُبَادِروا الإمام، إذا كبَّر فكبِّروا، وإذا قال: ﴿ولا الضَّالِّينَ﴾ فقولوا: آمين، وإذا ركع فاركعوا، وإذا قال: سمع الله لمن حمده، فقولوا: اللهم ربنا لك الحمد» . زاد في رواية: «ولا ترفعوا قبله» ولم يذكر فيها: «وإذا قال: ﴿ولا الضَّالين﴾ فقولوا: آمين» .\nوفي أخرى له قال: إنما الإمامُ جُنَّة، فإذا صلَّى قاعدًا فصلُّوا قُعودًا، وإذا قال: سمع الله لمن حمدَهُ، فقولوا: اللهم ربنا لك الحمد، فإذا وافق قولُ أهل الأرض قولَ أهل السماء، غُفِرَ له ما تقدَّم من ذَنْبِهِ» . وفي رواية أبي داود قال: «إنما جعل الإمام ليُؤتمَّ به، فإذا كبَّر فكبِّروا، ولا تكبِّروا حتى يكبِّرَ، فإذا ركع فاركعوا، ولا تركعوا حتى يركع، وإذا قال: سمع الله لمن حمده، فقولوا: اللهم ربنا لك الحمد - وفي رواية: ولك الحمد - وإذا سجد فاسجدوا، ولا تسجدوا حتى يسجدَ، وإذا صلَّى قائمًا فصلُّوا قيامًا، وإذا صلى قاعدًا فصلُّوا قعودًا أجمعين» . وفي أخرى له: «وإذا قرأ فأنصتوا» . قال أبو داود: وهذه الزيادة ليست بمحفوظة. ⦗٦٢١⦘\nوفي رواية النسائي قال: «إنما جُعل الإمام ليُؤتمَّ به، فإذا كبَّر فكبِّروا، وإذا قرأ فأنصتوا، وإذا قال: سمع الله لمن حمده، فقولوا: ربنا لك الحمد» . وله في أخرى إلى قوله: «فأنصتوا» (١) .\n_________\n(١) رواه البخاري ٢ / ١٧٤ في الجماعة، باب إقامة الصف من تمام الصلاة، وفي صفة الصلاة، باب إيجاب التكبير وافتتاح الصلاة، ومسلم رقم (٤١٤) في الصلاة، باب ائتمام المأموم بالإمام ورقم (٤١٥) و(٤١٦) و(٤١٧) في الصلاة، باب النهي عن مبادرة الإمام بالتكبير وغيره، وأبو داود رقم (٦٠٣) و(٦٠٤) في الصلاة، باب الإمام يصلي من قعود، والنسائي ٢ / ١٤١ و١٤٢ في الافتتاح، باب تأويل قوله ﷿: ﴿وإذا قرئ القرآن فاستمعوا له وأنصتوا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: «إنما الإمام جنة، فإذا صلى قاعدا فصلوا قعودا، وإذا قال سمع الله لمن حمده فقولوا: لللهم ربنا لك الحمد، فإذا وافق قول أهل الأرض قول أهل السماء، غفر له ما تقدم من ذنبه» .\nأخرجه أحمد (٢/٣٨٦) قال: حدثنا بهز. قال: حدثنا حماد بن سلمة. وفي (٢/٤١٦) قال: حدثنا عفان وبها. قالا: حدثنا أبو عوانة. وفي (٢/ ٤٦٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة وعبد بن حميد (١٤٦٢) قال: حدثنا أبو الوليد. قال: أخبرنا أبو عوانة. ومسلم (٢/٢٠) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال حدثنا شعبة (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. وابن خزيمة (١٥٩٧) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة.\nثلاثتهم -حماد بن سلمة. وأبو عوانة، وشعبة - عن يعلي بن عطاء بن عن أبي علقمة، فذكره.\nوبلفظ «إنما الإمام ليوتم به، فإذا كبر فكبروا، ولا تكبروا حتى يكبر، وإذا رجع فاركعوا، ولا تركعوا حتى يركع، وإذا قال: سمع الله لمن حمده. فقولوا: ربنا ولك الحمد، وإذا سجد فاسجدوا، ولا تسجدوا حتى يسجد، وإن صلى جالسا فصلوا جلوسا أجمعون.» .\nورواية الأعمش: «كان رسول الله -ﷺ- يعلمنا يقول: لا تبادروا الإمام إذا كبر فكبروا، وإذا قال ﴿ولا الضالين﴾ فقولوا: آمين. وإذا ركع. فاركعوا، وإذا قال: سمع الله لمن حمده. فقولوا: اللهم ربنا الك الحمد.» .\nوزاد بن عجلان في روايته: «.. وإذا قرأ فأنصتوا.» .\n١- أخرجه أحمد (٢/٣٤١) قال: حدثنا عفان. وأبو داود (٦٠٣) قال: حدثنا سليمان بن حرب. ومسلم بن إبراهيم.\nثلاثتهم -عفان، وسليمان بن حرب، ومسلم بن إبراهيم - عن وهيب، عن مصعب بن محمد.\n٢- وأخرجه أحمد (٢/٤٢٠) قال: حدثنا عبد الله بن محمد (قال عبد الله بن أحمد: وسمعت أنا من عبد الله بن محمد بن أبي شيبة) - قال: حدثنا أبو خالد الأحمر. وأبوداود (٦٠٤) قال: حدثنا محمد بن آدم المصيصي. قال حدثنا أبو خالد. وابن ماجة (٨٤٦) قال: حدثنا أبو بكر بن أبي شيبة. قال حدثنا أبو خالد الأحمر والنسائي (٢/١٤١) في الكبرى (٩٠٣) قال: أخبرنا الجارود بن معاذ الترمذي. قال: حدثنا أبو خالد الأحمر. في (٢/١٤٢) . في الكبرى (٩٠٤) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا محمد بن سعد الأنصاري.\nكلاهما - أبو خالد الأحمر.، ومحمد بن سعد- عن محمد بن عجلان، عن زيد بن أسلم.\n٣-وأخرجه أحمد (٢/٤٤٠) قال: حدثنا محمد بن عبيد. ومسلم (٢/٢٠) قال: حدثنا إسحاق بن إبراهيم وابن خشرم. قالا: أخبرنا عيسى بن يونس. وابن ماجة (٩٦٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن عبيد. والنسائي في الكبري (تحفة الأشراف) (٩/١٢٤٦٠) عن محمد بن المثنى، عن محمد بن عبيد. وابن خزيمة (١٥٧٦) (١٥٨٢) قال: حدثنا على بن خشرم. قال: أخبرنا عيسى.\nكلاهما - محمد بن عبيد، وعيسى بن يونس، عن الأعمش.\n٤- وأخرجه مسلم (٢/٢٠) قال: حدثنا قتيبة. وابن خزيمة (١٥٧٥) قال: حدثنا أحمد بن عبدة.\nكلاهما - قتيبة وأحمد بن عبدة - قالا: حدثنا عبد العزيز، يعني الدراودي، عن سهيل\nأربعتهم مصعب بن محمد، وزيد بن أسلم، والأعمش، وسهيل بن أبي صالح - عن أبي صالح، فذكره.\n* قال أبو داود: هذه الزيادة «وإذا قرأ فأنصتوا» ليست بمحفوظة، الوهم عندنا من أبي خالد.\n* وقال النسائي: لا نعلم أحدا تابع ابن عجلان على قوله: إذا قرأ فأنصوتوا.\nوبلفظ «إنما الإمام ليؤتم به، فإذا كبر فكبروا، وآذا ركع فأركعوا وإذا قال: سمع الله لمن حمده. فقولوا: ربنا لك الحمد. فإذا صلى جالسا فصلوا جلوسا أجمعون» .\nأخرجه أحمد (٢/٢٣٠) قال: حدثنا عباد بن عباد المهلبي، عن محمد بن عمرو. وفي (٢/٤٤١) قال: حدثنا محمد بن جعفر. قال: حدثنا محمد بن عمرو. وفي (٢/٤٣٨ و٤٧٥) قال: حدثنا يحيى، يعني ابن سعيد، عن محمد بن عمرو. والدارمي (١٣١٧) قال: أخبرنا يزيد بن هارون قال: أخبرنا محمد بن عمرو. وابن ماجة (١٢٣٩) قال: حدثنا أبو بكر بن أبي شيبة. قال حدثنا هشيم بن بشر، عن عمر بن أبي سلمة. كلاهما - محمد بن عمرو، وعمر بن أبي سلمة - عن أبي سلمة، فذكره.\nوبلفظ «إنما جعل الإمام ليؤتم به، فلا تختلفوا عليه، فإذا ركع فأركعوا، وإذا قال: سمع الله لمن حمده، فقولوا: ربنا لك الحمد، وإذا سجد فاسجدوا، وإذا صلى جالسا فصلوا جلوسا أجمعون.» .\nأخرجه أحمد (٢/٣١٤) . والبخاري (١/١٨٤) قال: حدثنا عبد الله بن محمد. ومسلم (٢/٢٠) قال: حدثنا محمد بن رافع - ثلاثتهم - أحمد، وعبد الله بن محمد، ومحمد بن رافع - قالوا: حدثنا عبد الرزاق، قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوبلفظ «إنما جعل الإمام ليؤتم به، فإذا كبر فكبروا، وإذا ركع فأركعوا، وإذا قال: سمع الله لمن حمده. فقو لا: ربنا ولك الحمد. وإذا سجد فاسجدوا، وإذا صلى جالسا. فصلوا جلوسا أجمعون.» .\nأخرجه الحميدي (٩٥٨) قال: حدثنا سفيان، والبخاري (١/١٨٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي القراءة خلف الإمام (٦٢٧) قال: حدثناعثمان. قال: حدثنا بكر. عن ابن عجلان. ومسلم (٢/١٩) قال: حدثنا قتيبة بن سعيد. قال حدثنا المغيرة - يعني الحزامي -. وابن خزيمة (١٦١٣) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان.\nأربعتهم - سفيان، وشعيب، وابن عجلان، والمغيرة - عن أبي الزناد عن الأعرج، فذكره.\n* رواية سفيان، عن أبي الزناد، مختصرة على «الإمام أمير، فإن صلى قاعدا فصلوا قعودا، وإن صلى قائما فصلوا قياما.» .\n* رواية بن عجلان مختصرة على أوله.\nوعن قيس بن أبي حازم، عن أبي هريرة عن النبي -ﷺ-، مثل حديث - سفيان، عن أبي الزناد، إلا أنه قال: «للأمير إمامة» أخرجه الحميدي (٩٥٩) قال: حدثنا سفيان، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.\nوبلفظ «إنما جعل الإمام ليؤتم به، فإذا كبر فكبروا، وإذا قر فأنصتوا، وإذا قال: ﴿ولا الضالين﴾ ققولوا: آمين وإذا ركع فاركعوا، وإذا قال: سمع الله لمن حمده. فقولوا: ربنا ولك الحمد. وإذا صلى جالسا فصوا جلوسا أجمعون.»\nأخرجه أحمد (٢/٣٧٦) قال: حدثنا أبو سعد الصاغاني محمد بن ميسر. قال: حدثنا محمد عجلان، عن أبيه، فذكره.\nوبلفظ «إنما جعل الإمام ليؤتم به، فإذا كبر فكبروا، وإذا ركع فاركعوا، وإذا قال: سمع الله لمن حمده. فقولوا: اللهم ربنا لك الحمد. وإذا صلى قائما صلوا قياما وإذا صلى قاعدا فصلوا قعودا أجمعون.» .\nأخرجه مسلم (٢/٢٠) قال: حدثني أبو الطاهر. قال: حدثنا ابن وهب. عن حيوة، أن أبا يونس مولى أبي هريرة حدثه، فذكره","vol":"5","page":619},{"text":"٣٨٨٣ - (خ م ط د ت س) أنس بن مالك - ﵁ -: قال: سقطَ رسولُ الله - ﷺ- عن فرسٍ فجُحِشَ شِقُّهُ الأَيْمنُ، فدخلنا عليه نَعُودُه، فحضرتِ الصلاةُ، فصلَّى بنا قاعدًا، فصلَّينا وراءَه قعودًا، فلما قضى الصلاةَ قال: إنما جُعل الإمامُ ليؤتمَّ به، فإذا ركع فاركعوا، وإذا سجد فاسجدوا، وإذا رفع فارفعوا، وإذا قال: سمع الله لمن حمده فقولوا: ربنا ولك الحمد وإذا صلَّى قاعدًا فصلُّوا قعودًا أجمعون» . زاد بعض الرواة «وإذا صلَّى قائمًا فصلُّوا قيامًا» أخرجه البخاري ومسلم.\nقال الحميدي: ومعاني سائر الروايات متقاربة. قال: وزاد في كتاب البخاري قوله: «إذا صلَّى جالسًا فصلُّوا جُلُوسًا. هو في مرضه القديم، وقد ⦗٦٢٢⦘ صلى في مرضه الذي مات فيه جالسًا، والناسُ خلفَهُ قيام، لم يأمرهم بالقعود، وإنما نأخذ بالآخِر فالآخِر من أمر النبيِّ -ﷺ-.\nوأخرجه الموطأ وأبو داود، وليس عندهما ذِكر السجود، وأخرجه الترمذي والنسائي، وأخرجه النسائي مختصرًا قال: «إن النبيَّ - ﷺ- سقط من فرس على شِقِّه الأيمن، فدخلوا عليه يعودونه، فحضرتِ الصلاةُ، فلما قضى الصلاةَ قال: إنما الإمام ليُؤتمَّ به، فإذا ركع فاركعوا، وإذا رفع فارفعوا، وإذا سجد فاسجدوا، وإذا قال: سمع الله لمن حمده، فقولوا: ربنا لك الحمد» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَجُحِشَ) الجَحْش: هو أن يُصيبه شيء كالخَدْش فينسلخ منه جلده.\n_________\n(١) رواه البخاري ٢ / ١٥١ في صلاة الجماعة، باب إنما جعل الإمام ليؤتم به، وفي الصلاة في الثياب، باب الصلاة في السطوح والمنبر والخشب، وفي صفة الصلاة، باب إيجاب التكبير وافتتاح الصلاة، وباب يهوي بالتكبير حين يسجد، وفي تقصير الصلاة، باب صلاة القاعد، وفي الصوم، باب قول النبي ﷺ: إذا رأيتم الهلال فصوموا، وفي المظالم، باب الغرفة والعلية، وفي النكاح، باب قول الله تعالى: ﴿الرجال قوامون على النساء﴾، وفي الطلاق، باب قول الله تعالى: ﴿الذين يؤلون من نسائهم﴾، وفي الأيمان والنذور، باب من حلف لا يدخل على أهله شهرًا، ومسلم رقم (٤١١) في الصلاة، باب ائتمام المأموم بالإمام، والموطأ ١ / ١٣٥ في صلاة الجماعة، باب صلاة الإمام وهو جالس، وأبو داود رقم (٦٠١) في الصلاة، باب الإمام يصلي من قعود، والترمذي رقم (٣٦١) في الصلاة، باب ما جاء إذا صلى الإمام قاعدًا فصلوا قعودًا، والنسائي ٢ / ٨٣ في الإمامة، باب الائتمام بالإمام، وباب الائتمام بالإمام يصلي قاعدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في «الموطأ» (صفحة ٣٠١) . والدارمي (١٢٥٩)، (١٣١٦) قال: أخبرنا عبد الله بن عبد المجيد. والبخاري (١/١٧٧) قال: حدثنا عبيد الله بن يوسف. ومسلم (٢/١٨) قال: حدثنا ابن أبي عمر. قال: حدثنا معن بن عيسى. وأبو داود (٦٠١) قال: حدثنا القعنبي، والنسائي (٢/٩٨) وفي الكبرى: (٨١٧) قال: أخبرنا قتيبة.\nخمستهم - عبيد الله، وابن يوسف، ومعن، والقعنبي، وقتيبة، -عن مالك بن أنس.\n٢-وأخرجه الحميدي (١١٨٩) وأحمد (٣/١١٠) والبخاري (١/٢٠٣) قال: حدثنا علي بن عبد الله. وفي (٢/٥٩) حدثنا أبو نعيم ومسلم. قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد. وأبو بكر بن أبي شيبة، وعمرو بن الناقد، وزهير بن حرب، وأبو كريب، وابن ماجة (٨٧٦) مختصرا، (١٢٣٨) قال: حدثنا هشام بن عمار. والنسائي (٢/٨٣) و(١٩٥) وفي الكبرى (٥٦١، ٧٨٠) قال: أخبرنا هناد بن السري. و«ابن خزيمة» (٩٧٧) قال: حدثنا عبد الجبار بن العلاء (ح) وحدثنا سعيد بن عبد الرحمن المخزمي، وعلى بن خشرم، وعقد اللهخ بن محمد الزهري، وأحمد بن عبدة،. جمعيا عن سفيان بن عيينة.\n٣- وأخرجه أحمد (٣/١٦٢) مرتين مطولا ومختصرا. و«عبد بن حميد» (١١٦١)، ومسلم (٢/١٨) قال: حدثنا عبد بن حميد. قال: أحمد حدثنا. وقال عبد: أخبرنا عبد الرزاق قال: أخبرنا معمر ٤- وأخرجه البخاري (١/١٨٧) ومسلم (٢/١٨) والترمذي (٣٦١) قالوا: حدثنا قتيبة. ومسلم (٢/١٨) قال: حدثنا محمد بن رمح.\nكلاهما - قتيبة، وابن رمح - عن الليث بن سعد.\n٥- وأخرجه البخاري (١/١٨٦) قال: حدثنا أبو اليمان قال: أخبرنا شعيب.\n٦- وأخرجه مسلم (٢/١٨١) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nستتهم - مالك، وابن عيينة، ومعمر، والليث، وشعبة، ويونس - عن ابن شهاب الزهري، فذكره وبنحوه أخرجه أحمد (٣/٢٠٠) . والبخاري (١/١٠٦) قال: حدثنا محمد بن عبد الرحيم.\nكلاهما - أحمد، ومحمد عبد الرحيم - قالا: حدثنا يزيد، بن هارون. قال: أخبرنا حميد. فذكره.","vol":"5","page":621},{"text":"٣٨٨٤ - (م س د) جابر بن عبد الله - ﵄ -: قال: «اشتكى ⦗٦٢٣⦘ رسولُ الله - ﷺ-، فصلَّينا وراءه وهو قاعد، وأبو بكرُ يُسمِعُ النّاسَ تكبيرَهُ، فالتفتَ إلينا فرآنا قيامًا، فأشار إلينا فقعدنا، فصلَّيْنا بصلاته قعودًا، فلما سلَّم قال: إن كدْتُم آنفًا تفعلون فعل فارسَ والروم، يقومون على ملوكهم وهم قعود، فلا تفعلوا ائتمُّوا بأئمتكم، إن صَلَّى قائمًا فصلُّوا قيامًا، وإن صلَّى قاعدًا فصلُّوا قعودًا» . أخرجه مسلم والنسائي، وفي رواية أبي داود قال: «ركِبَ النبيُّ - ﷺ- فرسًا بالمدينة، فصَرَعه على جِذْمِ نَخْلة، فانفكَّتْ قَدَمُه، فأتيناه نَعُودُه، فوجدناه في مَشْرُبةٍ لعائشةَ يُسَبِّحُ جالسًا، قال: فقمنا خَلْفَهُ، فسكت عنَّا، ثم أتيناه مرَّة أخرى نعودُه، فصلى المكتوبة جالسًا، فقمنا خلْفهُ، فأشار إلينا فقعدْنا، قال: فلما قضى الصلاةَ، قال: إذا صلَّى الإمام جالسًا فصلُّوا جلوسًا، وإذا صلَّى الإمام قائمًا فصلوا قيامًا، ولا تفعلوا كما يفعل أهل فارسَ بعظمائهم» . وله في أخرى مثل رواية مسلم إلى قوله: «وأبو بكر يُسمِعُ الناسَ تكبيره، ثم قال: ...» وساق الحديث ولم يَذْكُرْهُ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فصَرَعَه): صرع الرجل عن دابته: إذا سقط عن ظهرها. ⦗٦٢٤⦘\n(جِذْم نخلة): جِذْم الشجرة: أصلها.\n(مَشرُبة): المشرُبة: بضم الراء وفتحها - الغُرْفة.\n(فانْفكَّت): انفكاك القدم: نوع من الوَهن والخَلع.\n_________\n(١) رواه مسلم رقم (٤١٣) في الصلاة، باب ائتمام المأموم بالإمام، والنسائي ٣ / ٩ في السهو، باب الرخصة في الالتفات في الصلاة يمينًا وشمالًا، وأبو داود رقم (٦٠٢) في الصلاة، باب الإمام يصلي من قعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٣٤) قال: حدثنا يونس. وحجين. والبخاري في (الأدب المفرد) (٩٤٨) قال: حدثنا عبد الله بن صالح. ومسلم (٢/١٩) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنامحمد بن رمح. وأبو داود (٦٠٦) قال: حدثنا قتيبة بن سعيد. ويزيد بن خالد بن موهب. وابن ماجة (١٢٤٠) قال: حدثنا محمد بن رمح المصري. والنسائي (٣/٩) قال: أخبرنا قتيبة. وابن خزيمة (٤٨٦، ٨٧٣، ٨٨٦) قال: حدثنا الربيع بن سليمان المرادي، قال: حدثنا شعيب. (يعني ابن الليث) .\nسبعتهم - يونس. وحجين، وعبد الله بن صالح، وقتيبة، وابن رمح، ويزيد بن خالد، وشعيب - عن الليث بن سعد.\n٢- وأخرجه مسلم (٢/١٩) . والنسائي (٢/٨٤) قال: أخبرنا عبيد الله بن فضالة بن إبراهيم.\nكلاهما - مسلم، وعبيد الله - قالا: حدثنا يحيى بن يحيى قال: أخبرنا حميد بن عبد الرحمن الرؤاس عن أبيه.\nكلاهما- الليث، وعبد الرحمن - عن أبي الزبير، فذكره.","vol":"5","page":622},{"text":"٣٨٨٥ - (خ م ط د) عائشة - ﵂ -: قالت: صلَّى النبيُّ - ﷺ- في بيته وهو شاك، فصلَّى جالسًا، وصلَّى وراءه قوم قيامًا، فأشار إليهم أن اجلسوا، فلما انصرف، قال: «إنما جُعلِ الإمام ليُؤتمَّ به، فإذا ركع فاركعوا، وإذا رفع فارفعوا، وإذا صلى جالسًا فصلوا جلوسًا» . أخرجه البخاري ومسلم، والموطأ وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَاكٍ) الشَّاكي: المريض الذي يشكو ألمه ومرضَه.\n_________\n(١) رواه البخاري ٢ / ١٤٦ - ١٥٠ في صلاة الجماعة، باب إنما جعل الإمام ليؤتم به، وفي تقصير الصلاة، باب صلاة القاعد، وفي السهو، باب الإشارة في الصلاة، وفي المرضى، باب إذا عاد مريضًا فحضرت الصلاة فصلى بهم جماعة، ومسلم رقم (٤١٢) في الصلاة، باب ائتمام المأموم بالإمام، وأبو داود رقم (٦٠٥) في الصلاة، باب الإمام يصلي من قعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ ١٠٣) . وأحمد (٦/٥١، ١٩٤) قال: حدثنا يحيى. وفي (٦/٥٧) قال: حدثنا ابن نمير. وفي (٦/٦٨) قال: حدثنا أسود. قال: حدثنا حماد بن زيد. وفي (٦/١٤٨) قال: قرأت على عبد الرحمن: مالك. والبخاري (١/١٧٦) قال: حدثنا عبد الله بن يوسف. قال أخبرنا مالك. وفي (٢/٥٩) قال: حدثنا قتيبة بن سعيد، عن مالك. وفي (٢/٨٩) قال: حدثنا إسماعيل بن أبي أويس. قال: حدثني مالك. وفي (٧/١٥١٢) قال: حدثنا محمد بن المثنى. قال: حدثنا يحيى. ومسلم (٢/١٩) قال: حدثنا أبو بكر بن أبي شيبة،. قال: حدثنا عبدة بن سليمان (ح) وحدثنا أبو الربيع الزهراني. قال: حدثنا حماد، يعني ابن زيد (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا ابن نمير (ح) وحدثنا ابن نمير. قال: حدثنا أبي. وأبو داود (٦٠٥) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١٢٣٧) قال: حدثنا أبو بكر بن أبي شيبة. قال:حدثنا عبدة بن سليمان. والنسائي في الكبري (تحفة الأشراف) (١٢/١٧٣١٥) عن عمرو بن علي، عن يحيى بن سعيد. وابن خزيمة (١٦١٤) قال: حدثنا بندار. قال: حدثنا يحيى.\nخمستهم - مالك، ويحيى بن سعيد القطان، وعبد الله بن نمير، وحماد بن زيد، وعبدة بن سليمان - عن هشام بن عروة، عن عروة، فذكره.","vol":"5","page":624},{"text":"٣٨٨٦ - (ت) عائشة: قالت: «صلى النبيُّ - ﷺ- خَلْفَ أبي بكر في مرضه الذي مات فيه قاعدًا» أخرجه الترمذي (١) . ⦗٦٢٥⦘\nوقال (٢): وقد روي عنها عن النبيِّ - ﷺ- أنه قال: «إذا صلَّى الإمام جالسًا فصلُّوا جلوسًا» (٣) .\nوروى عنها: «أن النبيَّ - ﷺ- خرج في مرضه، وأبو بكر يصلِّي بالناس فصلَّى إلى جنب أبي بكر، الناسُ يأتمون بأبي بكر، وأبو بكر يأتمُ بالنبيِّ - ﷺ-» (٤) .\n_________\n(١) رقم (٣٦٢) في الصلاة، باب ما جاء إذا صلى الإمام قاعدًا فصلوا قعودًا، وإسناده صحيح.\n(٢) أي: الترمذي.\n(٣) ذكره الترمذي عقب الرواية التي قبله، بغير سند، وقد رواه البخاري ومسلم وغيرهما.\n(٤) هو جزء من حديث طويل، رواه البخاري ومسلم وغيرهما من حديث عائشة ﵂، وقد ذكره الترمذي عقب حديث الباب بغير سند.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٢) قال: حدثنا محمد بن غيلان، قال: حدثنا شبابة (بن سوار) عن شعبة عن نعيم بن أبي هند عن أبي وائل عن مسروق، فذكره.\nقال الترمذي: حديث عائشة حديث حسن صحيح غريب، والروايات الأخرى ذكرها تحت هذا الحديث.","vol":"5","page":624},{"text":"٣٨٨٧ - (ت س) أنس بن مالك - ﵁ -: قال «صلَّى رسولُ الله - ﷺ- في مرضه خلف أبي بكر قاعدًا في ثوب مُتَوَشِّحًا به» . أخرجه الترمذي، وأخرجه النسائي، ولم يَذْكُرْ «قاعدًا» وقال: «في ثوب واحد، وأنها آخر صلاة صلاها» (١) .\n_________\n(١) رواه الترمذي رقم (٣٦٣) في الصلاة، باب ما جاء إذا صلى الإمام قاعدًا فصلوا قعودًا، والنسائي ٢ / ٧٩ في الإمامة، باب صلاة الإمام خلف رجل من رعيته، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٣) قال: حدثنا عبد الله بن أبي زياد، قال: حدثنا شبابة بن سوار، قال: حدثنا محمد بن طلحة عن حميد عن ثابت عن أنس، فذكره. وقال الترمذي: هذا حديث حسن صحيح، قال:وهكذا رواه يحيى بن أيوب عن حميد بن ثابت عن أنس، وقد رواه غير واحد عن حميد عن أنس، ولم يذكروا فيه (عن ثابت) ومن ذكر فيه عن (ثابت) فهذا أصح. والنسائي (٧٩١٢) قال: حدثنا علي بن حجر، قال:حدثنا إسماعيل، قال: حدثنا حميد، عن أنس، فذكره. وقال الترمذي: هذا حديث حسن صحيح.\nوقال: وهكذا رواه يحيى بن أيوب عن حميد عن ثابت عن أنس، وقد رواه غير واحد عن حميد عن أنس، ولم يذكروا فيه عن ثابت وذكر فيه عن ثابت فهو أصح.","vol":"5","page":625},{"text":"٣٨٨٨ - (د) حصين - من ولد سعد بن معاذ: عن أُسَيْدِ بنِ حُضَير أنه كان يؤمُّهم، قال: «فجاء رسولُ الله - ﷺ- يعوده، قال: يا رسول الله، إن إمامنا مريض، فقال: إذا صلَّى قاعدًا فصلُّوا قُعُودًا» أخرجه أبو داود ⦗٦٢٦⦘ وقال: هذا الحديث ليس بمتصل (١) .\n_________\n(١) رواه أبو داود رقم (٦٠٧) في الصلاة، باب الإمام يصلي من قعود، وقال: هذا الحديث ليس بمتصل، وقال المنذري: وما قاله ظاهر، فإن حصينًا هذا إنما يروي عن التابعين، لا تحفظ له رواية عن الصحابة، سيما أسيد بن حضير، فإنه قديم الوفاة، توفي سنة عشرين، وقيل: إحدى وعشرين، وقال الحافظ في \" التهذيب \": روى عن أسيد بن حضير ولم يدركه. أقول: فإسناده منقطع، وحصين بن عبد الرحمن بن عمرو بن سعد بن معاذ الأنصاري لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٠٧) قال: حدثنا عبدة بن عبد الله، قال: أخبرنا زيد يعني ابن الحباب - عن محمد بن صالح، قال: حدثني حصين من ولد سعد بن معاذ، عن أسيد بن حضير، فذكره.\nوقال أبو داود: هذا الحديث ليس بمتصل.","vol":"5","page":625},{"text":"<span data-type=\"title\" id=toc-759>[النوع] الثاني: في مسابقة الإمام</span>\n٣٨٨٩ - (خ م ت د س) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «أما يخْشَى أحدُكم - أو ألا يخشى أحدُكم - إذا رفع رأسَه من ركوع أو سجود قبل الإمام أن يجعلَ الله رأسَهُ رأس حمار، أو يجعل الله صورتَه صورةَ حمار؟» أخرجه الجماعة إلا الموطأ (١) .\n_________\n(١) رواه البخاري ٢ / ١٥٣ في صلاة الجماعة، باب إثم من رفع رأسه قبل الإمام، ومسلم رقم (٤٢٧) في الصلاة، باب تحريم سبق الإمام بركوع أو سجود، وأبو داود رقم (٦٢٣) في الصلاة، باب التشديد فيمن يرفع قبل الإمام أو يضع قبله، والترمذي رقم (٥٨٢) في الصلاة، باب ما جاء في التشديد في الذي يرفع رأسه قبل الإمام، والنسائي ٢ / ٩٦ في الإمامة، باب مبادرة الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٠) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٢٦٠) قال: حدثنا عبد الأعلى، عن يونس، يعني ابن عبيد. وفي (٢/٢٧١) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٤٢٥) قال: حدثنا إسماعيل، عن يونس بن عبيد. وفي (٢/٤٥٦) قال: حدثنا محمد بن جعفر وحجاج. قالا: حدثنا شعبة. وفي (٢/٤٦٩) قال: حدثنا عبد الرحمن. قال: حدثنا حماد بن سلمة. وفي (٢/٤٧٢) قال: حدثنا وكيع. قال: حدثنا حماد بن سلمة. وفي (٢/٥٠٤) قال: حدثنا يزيد قال: حدثنا شعبة. والدارمي (١٣٢٢) قال: حدثنا هاشم بن القاسم. قال: حدثنا شعبة. والبخاري (١/١٧٧) قال: حدثنا حجاج بن منهال. قال: حدثنا شعبة. ومسلم (٢/٢٨، ٢٩) قال: حدثنا خلف بن هشام وأبو الربيع الزهراني وقتيبة بن سعيد، كلهم عن حماد. قال خلف: حدثنا حماد بن زيد. (ح) وحدثنا عمرو الناقد وزهير بن حرب. قالا: حدثنا إسماعيل بن إبراهيم، عن يونس. (ح) وحدثنا عبد الرحمن بن سلام الجمحي وعبد الرحمن بن الربيع بن مسلم، جميعا عن الربيع بن مسلم (ح) وحدثنا عبيد؟الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع، عن حماد بن سلمة. وأبو داود (٦٢٣) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. وابن ماجه (٩٦١) قال: حدثنا حميد بن مسعدة وسويد بن سعيد قالا: حدثنا حماد بن زيد. والترمذي (٥٨٢) قال: حدثنا قتيبة. قال: حدثنا حماد بن زيد. والنسائي (٢/٩٦) وفي الكبرى (٨١٣) قال: أخبرنا قتيبة. قال: حدثنا حماد. وابن خزيمة (١٦٠٠) قال: حدثنا أحمد بن عبدة، قال: حدثنا حماد بن زيد.\nستتهم - معمر، ويونس بن عبيد، وشعبة، وحماد بن سلمة، وحماد بن زيد، والربيع بن مسلم - عن محمد بن زياد، فذكره.","vol":"5","page":626},{"text":"٣٨٩٠ - (ط) أبو هريرة - ﵁ -: قال: «الذي يرفع رأسه ويخفضُه قبل الإمام فإنما ناصيتُه بيد شيطان» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٩٢ في الصلاة، باب ما يفعل من رفع رأسه قبل الإمام، قال الحافظ في \" الفتح \": وأخرجه البزار من رواية مليح بن عبد الله السعدي عن أبي هريرة مرفوعًا، وأخرجه عبد الرزاق من هذا الوجه موقوفًا، وهو المحفوظ. أقول: ومليح بن عبد الله السعدي، لم أجد له ترجمة في \" التقريب \" و\" التهذيب \" و\" تعجيل المنفعة \" و\" ميزان الاعتدال \"، وقد ذكره أبو حاتم في \" الجرح والتعديل \" وسكت عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٢٠٥) عن محمد بن عمرو بن علقمة عن مليح بن عبد الله السعدي، عن أبي هريرة، فذكره. وله متابعة عند الحميدي. أخرجه (٩٨٩) قال: حدثنا سفيان. قال: حدثنا محمد بن عمرو بن علقمة. قال: سمعت مليح بن عبد الله السعدي، فذكره.\nوقال أبو بكر الحميدي، وقد كان سفيان ربما رفعه، وربما لم يرفعه. وقال الزرقاني في شرح الموطأ (١/٢٧٤) قال ابن عبد البر: هذا الحديث رواه مالك موقوفا، ورواه الدراوردي عن محمد بن عمرو عن أبي مليح، عن أبي هريرة عن النبي -ﷺ- انتهى.","vol":"5","page":626},{"text":"٣٨٩١ - (م س) أنس بن مالك: قال: «صلَّى بنا النبيُّ -ﷺ ⦗٦٢٧⦘ ذاتَ يوم فلما قضى الصلاةَ أقبل علينا بوجهه، فقال: أيُّها النَّاسُ، إني إمامُكم، فلا تسبقوني بالرُّكوع، ولا بالقيام، ولا بالانصراف، فإني أراكم أمامي ومِن خَلْفي، ثم قال: والذي نفس محمد بيده، لو رأيتم ما رأيتُ لضحكتُم قليلًا، ولبَكَيْتم كثيرًا، قالوا: وما رأيتَ يا رسولَ الله؟ قال: الجنةَ والنَّارَ» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٤٢٦) في الصلاة، باب تحريم سبق الإمام بركوع أو سجود، والنسائي ٣ / ٨٣ في السهو، باب النهي عن مبادرة الإمام بالانصراف من الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٢٦) . ومسلم (٢/٢٨) قال: حدثنا محمد بن عبد الله بن نمير، وإسحاق بن إبراهيم. وابن خزيمة (١٦٠٢، ١٧١٦) قال: حدثنا هارون بن إسحاق الهمداني.\nأربعتهم - ابن حنبل، وابن نمير، وإسحاق، وهارون - عن محمد بن فضيل.\n٢- وأخرجه أحمد (٣/١٢٦) قال: حدثنا عبد الصمد. وفي (٣/٢١٧) قال: حدثنا عبد الرحمن بن مهدي. وفي (٣/٢٤٠) قال: حدثنا أبو سعيد. والدارمي (١٣٢٣) قال: أخبرنا أبو الوليد الطيالسي.\nأربعتهم - عبد الصمد، وابن مهدي، وأبو سعيد، وأبو الوليد - قالوا: حدثنا زائدة.\n٣- وأخرجه أحمد (٣/١٥٤) قال: حدثنا أسود بن عامر، قال: حدثنا زهير.\n٤- وأخرجه أحمد (٣/٢٤٥ ٢٩٠،) قال: حدثنا عفان. قال: حدثنا عبد الواحد.\n٥- وأخرجه مسلم (٢/٢٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير بن عبد الحميد.\n٦- وأخرجه مسلم (٢/٢٨) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن حجر. والنسائي (٣/٨٣) وفي الكبرى (١١٩٥) . وابن خزيمة (١٧١٥، ١٧١٦) عن علي بن حجر.\nكلاهما - أبو بكر، وعلي - قالا: حدثنا علي بن مسهر.\nستتهم - ابن فضيل، وزائدة، وزهير، وعبد الواحد، وجرير، وابن مسهر - عن المختار بن فلفل، فذكره.","vol":"5","page":626},{"text":"٣٨٩٢ - (خ م د ت س) البراء بن عازب - ﵁ -: قال: «كنَّا نُصلِّي خلفَ النبيِّ - ﷺ-، فإذا قال: سمع الله لمن حمده، لم يحنِ أحد منا ظهره حتى يضع النبيُّ - ﷺ- جبهتَه على الأرض» . أخرجه البخاري ومسلم.\nولمسلم قال: «كنا مع النبيِّ -ﷺ- لا يحنِي أحد مِنَّا ظهرَه حتى نراه قد سجد» . زاد في رواية «ثم نَخِرُّ من وراءه سُجَّدًا» . وفي رواية أبي داود: «أنهم كانوا إذا رفعوا رؤوسهم من الركوع مع رسولِ الله - ﷺ- قاموا قِيامًا، فإذا رأوه قد سجد سجدوا» وفي أخرى له «أنَّهم كانوا يصلُّون مع رسولِ الله -ﷺ-، فإذ ركع ركعوا، وإذا قال: سمع الله لمن حمده، لم نزل قيامًا حتى نراه قد وضع جبهته بالأرض، ثم يتبعونه» وفي أخرى له «كنا نصلِّي مع النبيِّ - ﷺ-، فلا يحْنو أحد منا ظهره حتى نرى النبيَّ - ﷺ- يضع» .\nوأخرج النسائي رواية ⦗٦٢٨⦘ أبي داود الأولى، وأخرج الترمذي: «كنا إذا صلينا خلف رسولِ الله - ﷺ- فرفع رأسه من الركوع، لم يحنِ رجل منا ظهرَه حتى يسجدَ رسولُ الله - ﷺ- فَنَسْجدَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يَحْنِ): حَنَيْتُ ظهري، وحَنَيْتُ العود: إذا عطفته، وحنوت، لغة فيه، وقد جاءا معًا في الحديث «حَنَى [يحني» و] «يحنو» وحنوت عليه: أي عطفت عليه، من الحُنُوِّ والشفقة، وكأن المعنى: يرجع إليه.\n(نَخِرُّ): خَرَّ: إذا وقع من عالٍ، والمراد به: الهَوِي للسجود، وكذلك أراد بقوله: يضع.\n_________\n(١) رواه البخاري ٢ / ١٥٢ و١٥٣ في صلاة الجماعة، باب متى يسجد من خلف الإمام، وفي صفة الصلاة، باب رفع البصر إلى الإمام في الصلاة، وباب السجود على سبعة أعظم، ومسلم رقم (٤٧٤) في الصلاة، باب متابعة الإمام والعمل بعده، وأبو داود رقم (٦٢٠) و(٦٢١) و(٦٢٢) في الصلاة، باب ما يؤمر به المأموم من اتباع الإمام، والترمذي رقم (٢٨١) في الصلاة، باب ما جاء في كراهية أن يبادر الإمام بالركوع والسجود، والنسائي ٢ / ٩٦ في الإمامة، باب مبادرة الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢٨٤) قال: حدثنا محمد بن جعفر. وفي (٤/٢٨٥) قال: حدثنا عفان. وفيه (٤/٢٨٥) قال: حدثنا إسماعيل. والبخاري (١/١٩٠) قال: حدثنا حجاج. وأبو داود (٦٢٠) قال: حدثنا حفص بن عمر. والنسائي (٢/٩٦) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن علية. وفي الكبرى تحفة الأشراف (١٧٧٢) عن علي بن الحسين الدرهمي، عن أمية بن خالد.\nستتهم - ابن جعفر، وعفان، وإسماعيل بن علية، وحجاج، وحفص، وأمية - عن شعبة.\n٢- وأخرجه أحمد (٤/٣٠٠) قال: حدثنا عبد الرحمن. وفي (٤/٣٠٤) قال: حدثنا وكيع. والبخاري (١/١٧٧) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد (ح) وحدثنا أبو نعيم. ومسلم (٢/٤٦) قال: حدثني أبو بكر بن خلاد الباهلي، قال: حدثنا يحيى بن سعيد. والترمذي (٢٨١) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي.\nأربعتهم - عبد الرحمن، ووكيع، ويحيى، وأبو نعيم - عن سفيان الثوري.\n٣- وأخرجه البخاري (١/٢٠٦) قال: حدثنا آدم، قال: حدثنا إسرائيل.\n٤- وأخرجه مسلم (٢/٤٥) قال: حدثنا أحمد بن يونس (ح) وحدثنا يحيى بن يحيى.\nكلاهما عن زهير بن معاوية أبي خيثمة.\nأربعتهم - شعبة، وسفيان، وإسرائيل، وزهير - عن أبي إسحاق، قال: حدثني عبد الله بن يزيد، فذكره.\nعن عبد الله بن يزيد، قال: حدثنا البراء، «أنهم كانوا يصلون مع رسول الله -ﷺ- فإذا ركع ركعوا، وإذا رفع رأسه من الركوع فقال: سمع الله لمن حمده، لم نزل قياما حتى نراه قد وضع وجهه في الأرض، ثم نتبعه.» .\nأخرجه مسلم (٢/٤٦) قال: حدثنا محمد بن عبد الرحمن بن سهم، وأبو داود (٦٢٢) قال: حدثنا الربيع ابن نافع.\nكلاهما - محمد، والربيع - عن إبراهيم بن محمد أبي إسحاق الفزاري، عن أبي إسحاق الشيباني، عن محارب بن دثار، قال: سمعت عبد الله بن يزيد يقول على المنبر، فذكره.\nوبلفظ «كنا مع النبي -ﷺ-، لا يحنو أحد منا ظهره حتى نراه قد سجد.» .\nأخرجه الحميدي (٧٢٥)، ومسلم (٢/٤٦) قال: حدثنا زهير بن حرب وابن نمير. وأبو داود (٦٢١) قال: حدثنا زهير بن حرب، وهارون بن معروف.\nأربعتهم - الحميدي، وزهير، وهارون، وابن نمير - قالوا: حدثنا سفيان، قال: حدثنا أبان بن تغلب، عن الحكم بن عتيبة، عن عبد الرحمن بن أبي ليلى، فذكره.\nوبلفظ «كنا إذا صلينا خلف رسول الله -ﷺ- قمنا صفوف، حتى إذا سجد تبعناه» .\nأخرجه أحمد (٤/٢٩٢) قال: حدثنا هشيم، عن العوام، عن عروة، فذكره.","vol":"5","page":627},{"text":"٣٨٩٣ - (د) معاوية بن أبي سفيان - ﵁ -: قال: قال رسولُ الله - ﷺ-: «لا تُبادِرُوني بركوع ولا بسجود، فإني مهما أسبقكم به إذا ركعتُ تُدْرِكُوني به إذا رفعتُ إني قد بدَّنتُ» أخرجه ... (١) . ⦗٦٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَدَّنْت): بَدَّنَ الرجل بالتشديد: إذا كَبِرَ و[بَدُنَ] بالتخفيف: إذا سَمِنَ.\n_________\n(١) رقم (٦١٩) في الصلاة، باب ما يؤمر به المأموم من اتباع الإمام، ورواه أيضًا ابن ماجة رقم (٩٦٣) في إقامة الصلاة، باب النهي أن يسبق الإمام بالركوع والسجود، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٠٢) قال: حدثنا سفيان، قال: حدثنا يحيى بن سعيد. وفي (٦٠٣) قال: حدثنا سفيان، قال: حدثنا ابن عجلان. وأحمد (٤/٩٢) قال: حدثنا يحيى بن سعيد، عن ابن عجلان. وفي (٤/٩٨) قال: حدثنا سفيان، عن ابن عجلان. والدارمي (١٣٢١) قال: أخبرنا أبو الوليد الطيالسي، قال: حدثنا الليث بن سعد، عن محمد بن عجلان. وأبو داود (٦١٩) قال: حدثنا مسدد، قال: حدثنا يحيى، عن ابن عجلان. وابن ماجة (٩٦٣) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان، عن ابن عجلان (ح) وحدثنا أبو بشر بكر بن خلف، قال: حدثنا يحيى بن سعيد، عن ابن عجلان. وابن خزيمة (٤٩٥١) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، عن يحيى بن سعيد، ومحمد بن عجلان. (ح) وحدثنا أيضا سعيد، قال: حدثنا سفيان، عن يحيى بن سعيد (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان، قال: حدثنا ابن عجلان. (ح) وحدثنا يحيى بن حكيم، قال: حدثنا حماد بن مسعدة، قال: حدثنا ابن عجلان.\nكلاهما - يحيى بن سعيد، ومحمد بن عجلان - عن محمد بن يحيى بن حبان، عن عبد الله بن حيريز، فذكره.","vol":"5","page":628},{"text":"٣٨٩٤ - (م) عمرو بن حريث - ﵁ -: قال: «صَلَّيْتُ خلفَ رسولِ الله - ﷺ- الفجر، فسمعته يقرأ: ﴿فلا أُقسمُ بالخُنَّسِ. الجوارِ الكُنَّسِ﴾ وكان لا يحني رجل منا ظهره حتى يستتمَّ ساجدًا» أخرجه مسلم (١) .\n_________\n(١) رقم (٤٧٥) في الصلاة، باب متابعة الإمام والعمل بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٤٧٥) حدثنا محرز بن عون بن أبي عون حدثنا خلف بن خليفة الأشجعي أبو أحمد عن الوليد بن سريح مولى آل عمرو بن حريث عن عمرو بن حريث فذكره.","vol":"5","page":629},{"text":"<span data-type=\"title\" id=toc-760>[النوع] الثالث: في المسبوق</span>\n٣٨٩٥ - (خ م د ط) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ-: «من أدرك ركعة من الصلاة مع الإمام فقد أدرك الصلاة كلَّها» . أخرجه البخاري ومسلم، وفي رواية أبي داود قال: «قال رسولُ الله - ﷺ-: إذا جئتم إلى الصلاة ونحن سجود فاسجدوا، ولا تعُدُّوها شيئًا، ومن أدرك الركعة فقد أَدرك الصلاةَ» وفي رواية الموطأ قال: كان أبو هريرة يقول: «من أدرك الركعةَ فقد أدرك السجدةَ، ومن فاتته قراءة أُمِّ القرآنِ فقد فاته خير كثير» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٦ و٤٧ في مواقيت الصلاة، باب من أدرك من الصلاة ركعة فقد أدرك الصلاة، ومسلم رقم (٦٠٧) في المساجد، باب من أدرك ركعة من الصلاة فقد أدرك تلك الصلاة، والموطأ ١ / ١١ في وقوت الصلاة، باب من أدرك ركعة من الصلاة، وأبو داود رقم (٨٩٣) في الصلاة، باب في الرجل يدرك الإمام ساجدًا كيف يصنع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصلاة (١٢٩) عن عبد الله بن يوسف عن مالك عن الزهري عن أبي سلمة عن أبي هريرة. ومسلم فيه الصلاة (٨٣:١) عن يحيى بن يحيى عن مالك عن الزهري عن أبي سلمة عن أبي هريرة (٨٣:٣) عن أبي كريب عن ابن المبارك عن معمر ومالك ويونس والأوزاعي.\nأربعتهم - عن الزهري عن أبي سلمة عن أبي هريرة. وأبو داود فيه الصلاة (٢٤٢) عن القعنبي والنسائي فيه الصلاة (٥٤:٢) عن قتيبة.\nكلاهما عن مالك عن الزهري عن أبي سلمة عن أبي هريرة به.","vol":"5","page":629},{"text":"٣٨٩٦ - (ت) علي بن أبي طالب ومعاذ بن جبل - ﵄ -: قالا: «قال رسول الله - ﷺ-: إذا أتى أحدُكم الصلاةَ والإمامُ على حال، فليصنع كما يصنعِ الإمامُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٩١) في الصلاة، باب ما ذكر في الرجل يدرك الإمام وهو ساجد، وفي إسناده في حديث علي، الحجاج بن أرطاة، وهو كثير الخطأ والتدليس، وفي حديث معاذ انقطاع بين ابن أبي ليلى ومعاذ، لكن له شاهد بمعناه من حديث معاذ عند أبي داود رقم (٥٠٦) وقد تقدم في الصفحة (٢٧٣) يقول فيه ابن أبي ليلى: حدثنا أصحابنا، وفي رواية ابن أبي شيبة: حدثنا أصحاب محمد ﷺ: كان الرجل إذا جاء يسأل فيخبر بما سبق من صلاته، وأنهم قاموا مع رسول الله ﷺ: من بين قائم وراكع وقاعد ومصل مع رسول الله ﷺ، قال: فجاء معاذ، فأشاروا إليه: فقال معاذ: لا أراه على حال إلا كنت عليها، قال: فقال: إن معاذًا قد سن لكم سنة كذلك فافعلوا، وهذا متصل، وإسناده صحيح، وقد صححه غير واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٥٩١) قال: حدثنا هشام بن يونس الكوفي، قال: حدثنا المحاربي، عن الحجاج ابن أرطأة، عن أبي إسحاق، عن هبيرة، عن علي. وعن عمرو بن مرة، عن ابن أبي ليلى، عن معاذ ابن جبل، فذكراه.","vol":"5","page":630},{"text":"٣٨٩٧ - (ط) عبد الله بن عمر - ﵄ -: كان يقول: «إذا فاتتك الركعةُ فقد فاتتك السجدةُ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٠ في وقوت الصلاة، باب من أدرك ركعة من الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٣) عن نافع أن عبد الله بن عمر كان يقول فذكره.","vol":"5","page":630},{"text":"٣٨٩٨ - (م ط د س) المغيرة بن شعبة - ﵁ -: «أنه غزا مع رسولِ الله - ﷺ- تَبُوكَ، قال: فتبَرَّز رسولُ الله - ﷺ- قِبَل الغائط، فحملتُ معه إداوة قَبلَ صلاةَ الفجر، فلما رجع رسولُ الله - ﷺ- أخذتُ أُهريقُ على يديه من الإداوةِ، وغسل يديه ثلاث مرات، ثم غسل وجهه - ثم ذَكر ضيق كُمَّي الجُبَّةِ، وأنه غسل ذراعيه إلى المرفقين - ثم توضأ على ⦗٦٣١⦘ خفيه، قال: فأقبلت معه حتى نجدَ الناس قد قدَّموا عبد الرحمنِ بن عوف فصلَّى لهم، فأدرك رسولُ الله -ﷺ- إحدى الركعتين، فصلَّى مع الناس الركعة الأخيرة، فلما سلم عبد الرحمن قام رسولُ الله - ﷺ- يتم صلاتَه، فأفزعَ ذلك المسلمين، فأكثروا التسبيح، فلما قضى النبي -ﷺ- صلاتَهُ أقبل عليهم، ثم قال: أحسنتم - أو قد أصبتم - يُغبِّطهم: أن صلوا الصلاة لوقتها» . وفي أخرى قال: «تخلَّف رسولُ الله - ﷺ-، وتخلَّفتُ معه، فلما قضى حاجته قال: أمعك ماء؟ فأتيته بمَطْهَرة، فغسل كفَّيْهِ ووجهه، ثم ذهبَ يَحْسُِرُ عن ذراعيه، فضاق كمُّ الجبَّة، فأخرج يديه من تحت الجُبَّةِ، وألقى الجبة على منكبيه، وغسل ذراعيه، ومسح بناصيته، وعلى العِمامة، وعلى خُفَّيْهِ، ثم ركب وركبت معه، فانتهينا إلى القوم وقد قاموا في الصلاة، يصلي بهم عبد الرحمن بن عوف، وقد ركع [بهم ركعة]، فلما أحسَّ بالنبيِّ - ﷺ- ذهب يتأخَّر، فأومأ إليه، فصلَّى بهم، فلما سلَّم قام النبيُّ - ﷺ- وقمتُ، فركعنا الركعةَ التي سبقتنا»، ولهذا الحديث روايات مختصرة تتضمن ذِكْر الوضوء والمسح على الخفين، تجيء في «كتاب الطهارة» من حرف الطاء. وهذا المذكور هاهنا أخرجه مسلم وأبو داود، وفي رواية الموطأ «أن رسولَ الله -ﷺ- ذهب لحاجته في غزوة تبوكَ، قال المغيرة: فذهبت معه بماء فجاء رسولُ الله - ﷺ- فسكبتُ عليه الماءَ، فغسل وجهه، ثم ذهب يخرجُ يديه من كُمَّيْ جُبَّتَه، فلم ⦗٦٣٢⦘ يستطع من ضيق كمِّ الجبَّة، فأخرجهما من تحت الجبة فغسل يديه، ومسح برأسه، ومسح على الخفَّيْنِ، فجاءَ رسولُ الله - ﷺ- وعبد الرحمن بن عوف يؤمُّهم، وقد صلَّى لهم ركعة، فصلَّى رسولُ الله - ﷺ- الركعة التي بقيت عليهم، ففزع الناس، فلما قضى رسولُ الله - ﷺ- صلاته، قال: أحسنتم» وأخرج النسائي الرواية الثانية، وأخرج البخاري تلك الروايات التي تذكر في «كتاب الطهارة» فلهذا لم نثبت له هاهنا علامة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَتَبَرَّزَ قِبَل الغائط): الغائط: موضع قضاء الحاجة، والتبرُّز إليه: الخروج نحوه، وأصل التبرز: من البَرَاز، وهو الموضع الذي تُقضى فيه الحاجة، وأصله: الفضاء الواسع من الأرض.\n(إدَاوَة): الإدواة: إناء صغير من جلد يُتَّخذ للماء، كالسَّطِيحة ونحوها.\n(أهْرِيق): أراق الماء وهَرَاقَه وأهْرَاقَه: إذا بدَّده وأجرَاه من إنائه، والهاء فيه بدل من الهمزة، ثم جمع بينهما. ⦗٦٣٣⦘\n(يُغَبِّطهم): الغِبْطَة: حُسْن الحال، وغبَّطت الرجل بالتشديد أي حَسَّنتُ له ما فعل، ومدحتُه عليه.\n(بمَطْهَرَة): المَطْهَرَة كالإدَاوَة يُتوضأ منها، وهي مَفْعلة من الطهارة.\n(يَحسُِر): حَسَرَ الثوب عن بدنه والعمامة عن رأسه: إذا كشفه.\n_________\n(١) رواه مسلم رقم (٢٧٤) في الصلاة، باب تقديم الجماعة من يصلي بهم إذا تأخر الإمام، والموطأ ١ / ٣٥ و٣٦ في الطهارة، باب ما جاء في المسح على الخفين، وأبو داود رقم (١٤٩) في الطهارة، باب المسح على الخفين، والنسائي ١ / ٧٦ و٧٧ في الطهارة، باب المسح على العمامة مع الناصية، وباب كيف المسح على العمامة، ورواه البخاري ١ / ٤٠٠ في الصلاة، باب الصلاة في الجبة الشامية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٤٤، ٢٤٩) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٤/٢٤٧) قال: حدثنا يزيد، قال: أخبرنا هشام. والبخاري في جزء القراءة (١٩٦) قال: حدثنا مسدد، قال: حدثنا إسماعيل، قال: أنبأنا أيوب. والنسائي (١/٧٧) وفي الكبرى (١١٢) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا هشيم، قال: أخبرنا يونس بن عبيد. وفي الكبرى (١٦٦) قال: أخبرنا زياد بن أيوب، قال: حدثنا إسماعيل بن علية، قال: حدثنا أيوب. وابن خزيمة (١٠٦٤) قال: حدثنا زياد بن أيوب، قال: حدثنا إسماعيل بن علية، قال: حدثنا أيوب. (ح) وحدثنا مؤمل بن هشام، قال: حدثنا إسماعيل، عن أيوب. وفي (١٦٤٥) قال: حدثنا يعقوب بن إبراهيم الدورقي، وأبو بشر الواسطي، قالا: حدثنا هشيم، عن يونس.\nثلاثتهم - أيوب، وهشام، ويونس بن عبيد - عن محمد بن سيرين، عن عمرو بن وهب الثقفي، فذكره.\n* أخرجه أحمد (٤/٢٤٨) قال: حدثنا أسود بن عامر، قال: حدثنا جرير بن حازم، عن محمد بن سيرين، قال: حدثني رجل، عن عمرو بن وهب، فذكر نحوه.\n* وأخرجه أحمد (٤/٢٥١) قال: حدثنا يزيد بن هارون، قال: أخبرنا ابن عون، عن ابن سيرين، رفعه إلى المغيرة بن شعبة، فذكره.\n* وأخرجه النسائي (١/٦٣) وفي الكبرى (١١١) قال: أخبرنا محمد بن إبراهيم البصري، عن بشر بن المفضل، عن ابن عون، عن محمد بن سيرين، عن رجل حتى رده إلى المغيرة بن شعبة، فذكره.","vol":"5","page":630},{"text":"<span data-type=\"title\" id=toc-761>[النوع] الرابع: في ارتفاع مكان الإمام</span>\n٣٨٩٩ - (د) عمار بن ياسر - ﵁ -: «أمَّ الناسَ بالمدائن وهو على دُكَّان، والنَّاسُ أسفل منه، فتقدَّم حذيفة إليه، فأخذ على يديه، فاتَّبَعه عمار حتى أنزله [حذيفة] من الدكان، فلما فرغ عمار من صلاته قال له حذيفة: ألم تسمعْ أن رسولَ الله - ﷺ- قال: إذا أمَّ أحدكم القومَ فلا يقم في مكان أرفع من مكانهم؟ فقال له عمار: لذلك اتَّبعتك حين أخذتَ على يديَّ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دُكَّان): الدُّكان: الدِّكَّة: وهو الموضع المرتفع يُجْلَس عليه.\n_________\n(١) رقم (٥٩٨) في الصلاة، باب الإمام يقوم مكانًا أرفع من مكان القوم، وإسناده ضعيف، لكن يشهد له معنى الحديث الذي بعده، وفيه أن حذيفة هو الإمام وأن الذي جبذه هو أبو مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٩٨) حدثنا أحمد بن إبراهيم ثنا حجاج عن ابن جريج أخبرني أبو خالد عن عدي بن ثابت الأنصاري حدثني رجل أنه كان مع ابن ياسر بالمدائن فذكره.","vol":"5","page":633},{"text":"٣٩٠٠ - (د) همام بن الحارث [النخعي الكوفي]: قال: «إن حذيفة أمَّ ⦗٦٣٤⦘ الناسَ بالمدائن على دُكَّان، فأخذ أبو مسعود بقميصه فجبذه، فلما فرغ من صلاته قال: ألم تعلم أنّهم كانوا يُنْهوْنَ عن ذلك؟ قال: [بلى]، تذَكَّرتُ حين مدَدْتَني» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٩٧) في الصلاة، باب الإمام يقوم مكانًا أرفع من مكان القوم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٩٧) حدثنا أحمد بن سنان وأحمد بن الفرات أبو مسعود الرازي المعنى قالا: ثنا يعلى ثنا الأعمش عن إبراهيم عن همام أن حذيفة فذكره.","vol":"5","page":633},{"text":"٣٩٠١ - (خ م د س) أبو حازم بن دينار: «أن نفرًا جاؤوا إلى سهل بن سعد - ﵁- قد تَمارَوْا في المنبر: من [أي] عود هو؟ فقال: أما والله إني لأعرف من أيِّ عود هو ومنْ عَمِلَهُ، ورأيتُ رسولَ الله - ﷺ- أولَ يوم جلس عليه قال: فقلتُ له يا أبا عباس، فحدِّثنا، فقال: أرسلَ رسولُ الله - ﷺ- إلى امرأة - قال أبو حازم: إنه ليسمِّيها يومئذ - انظري غلامكِ النجارَ يعْمَلُ لي أعوادًا أكلِّمُ الناسَ عليها، فعمِل هذه الثلاث درجات، ثم أمر بها رسولُ الله - ﷺ- فوضعت هذا الموضع، فهي من طَرْفاءِ الغابَةِ ولقد رأيتُ رسول الله - ﷺ- قام عليه فكبَّر، وكبَّر الناسُ وراءَه وهو على المنبر، ثم رفع فنزل القهقرى حتى سجد في أصلِ المنبر، ثم عاد حتى فرغ من آخر صلاته، ثم أقبل على الناس فقال: يا أيها الناس، إنما صنعتُ هذا لتأتمُّوا بي، ولتَعَلَّموا (١) صلاتي» . أخرجه مسلم وأبو داود والنسائي.\nوفي ⦗٦٣٥⦘ رواية: «ولقد رأيتُه أولَ يوم وُضِع، وأولَ يوم جلس عليه رسولُ الله - ﷺ- ...» وذكر نحوه في أعواد المنبر، ثم قال: «رأيتُ رسولَ الله - ﷺ- صلَّى عليها وكبَّر وهو عليها، ثم ركع وهو عليها، ثم نزل القهقرى وسجد في أصل المنبر، ثم عاد، فلما فرغ أقبل على الناس فقال ...» الحديث.\nوفي رواية البخاري «أنه سُئل: من أي شيء المنبرُ؟ فقال: من أَثْل الغابة، عمِلَهُ فلان مولى فلانة لرسولِ - ﷺ-، وقام عليه رسولُ الله -ﷺ- حين عُمل ووُضِع، فاستقبل القبلة وكبَّر، وقام الناسُ خلفَه، فقرأ، وركع وركع الناسُ خلفه، ثم رفع رأسه، ثم رجع القهقرى فسجد على الأرض، ثم عاد إلى المنبر، ففعل مثل ذلك، فهذا شأنُهُ» قال البخاري: قال علي بن عبد الله (٢): سألني أحمد بن حنبل عن هذا الحديث؟ وقال: إنما أردتُ أن النبيَّ - ﷺ- كان أعلى من الناس، فلا بأس أن يكون الإمام أعلى من الناس بهذا الحديث، قال: فقلت له: إن سفيانَ بن عيينة كان يُسألُ عن هذا كثيرًا فلم تسمعه منه؟ قال: لا. قال الحميدي، ففي هذا استفادةُ أحمدَ من ابن المديني، ورواية البخاري عن رجل عن أحمد (٣) . ⦗٦٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَمَارَوا): الامْتِرَاء والتماري: الشك في الأمر.\n(أَثْل): الأثل: شجر من شجر الطَّرْفاء.\n_________\n(١) أي لتتعلموا، وعرف منه أن الحكمة في صلاته في أعلى المنبر، ليراه من قد يخفى عليه رؤيته إذا صلى على الأرض.\n(٢) هو علي بن عبد الله بن المديني.\n(٣) رواه البخاري ١ / ٤٥٢ و٤٥٣ في المساجد، باب الاستعانة بالنجار والصناع في أعواد المنبر والمسجد، وفي الصلاة في الثياب، باب الصلاة في السطوح والمنبر والخشب، وفي الجمعة، باب الخطبة على المنبر، وفي البيوع، باب النجار، وفي الهبة، باب من استوهب من أصحابه ⦗٦٣٦⦘ شيئًا، ومسلم رقم (٥٤٤) في المساجد، باب جواز الخطوة والخطوتين في الصلاة، وأبو داود رقم (١٠٨٠) في الصلاة، باب في اتخاذ المنبر، والنسائي ٢ / ٥٧ - ٥٩ في المساجد، باب الصلاة على المنبر، قال الحافظ في \" الفتح \" ٢ / ٣٣١: ويستفاد من الحديث أن من فعل شيئًا يخالف العادة أن يبين حكمته لأصحابه، وفيه مشروعية الخطبة على المنبر لكل خطيب خليفة كان أو غيره، وفيه جواز قصد تعليم المأمومين، أفعال الصلاة بالفعل، وجواز العمل اليسير في الصلاة، وكذا الكثير إن تفرق، وكذا في جواز ارتفاع الإمام، وفيه استحباب اتخاذ المنبر لكونه أبلغ في مشاهدة الخطيب والسماع منه، واستحباب الافتتاح بالصلاة في كل شيء جديد، إما شكرًا، وإما تبركًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٩٢٦) وأحمد (٥/٣٣٠) . والبخاري (١/١٠٥) قال: حدثنا علي بن عبد الله. ومسلم (٢/٧٤) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، وابن أبي عمر. وابن ماجة (١٤١٦) قال: حدثنا أحمد بن ثابت الجحدري. وابن خزيمة (١٥٢٢، ١٧٧٩) قال: حدثنا عبد الجبار بن العلاء.\nثمانيتهم - الحميدي، وأحمد، وعلي، وأبو بكر، وزهير، وابن أبي عمر، وأحمد بن ثابت، وعبد الجبار - قالوا: حدثنا سفيان هو ابن عيينة.\n٢- وأخرجه أحمد (٥/٣٣٩) قال: حدثنا إسحاق بن عيسى. والدارمي (١٢٦١) قال: أخبرنا أبو معمر، إسماعيل بن إبراهيم. والبخاري (١/١٢٢) (٣/٨٠) قال: حدثنا قتيبة بن سعيد. ومسلم (٢/٧٤) قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد. وابن خزيمة (١٥٢١) قال: حدثنا يعقوب بن إبراهيم الدورقي.\nخمستهم - إسحاق، وأبو معمر، وقتيبة، ويحيى، ويعقوب - عن عبد العزيز بن أبي حازم\n٣- وأخرجه البخاري (٢/١١) . ومسلم (٢/٧٤) وأبو داود (١٠٨٠) والنسائي (٢/٥٧) وفي الكبرى (٧٢٩) قال النسائي: أخبرنا. وقال الباقون: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن بن محمد بن عبد الله القاري القرشي.\n٤- وأخرجه البخاري (٣/٢٠١) قال: حدثنا ابن أبي مريم، قال: حدثنا أبو غسان.\nأربعتهم - سفيان، وعبد العزيز، ويعقوب، وأبو غسان - عن أبي حازم، فذكره.","vol":"5","page":634},{"text":"٣٩٠٢ - (خ د) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يصلِّي من الليل في حجْرَتهِ، وجدارُ الحجرة قصير، فرأى الناسُ شخص النبيِّ - ﷺ-، فقام ناس يصلُّون بصلاته، فأصبحوا فتحدَّثوا، فقام رسولُ الله - ﷺ- الثانية يصلِّي، فقام ناس يصلُّون بصلاته، فصنعوا ذلك ليلتين أو ثلاثًا، حتى إذا كان بعد ذلك جلس النبيُّ - ﷺ- ولم يَخرُجْ، فلما أصبح ذكرَ ذلك له الناسُ، فقال: إني خِفتُ أن تُكْتبَ عليكم صلاةُ الليل» . أخرجه البخاري، وأخرجه أبو داود مختصرًا قال: قالت: «صلى رسولُ الله - ﷺ- في حجرته والناس يأتمون به من وراء الحجرة» (١) .\n_________\n(١) رواه البخاري ٢ / ١٧٨ في صلاة الجماعة، باب إذا كان بين الإمام وبين القوم حائط أو سترة، وفي اللباس، باب الجلوس على الحصير، وأبو داود رقم (١١٢٦) في الصلاة، باب الرجل يأتم بالإمام وبينهما جدار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد قال: حدثنا هشيم. والبخاري (١/١٨٦) قال: حدثنا محمد بن سلام قال: أخبرنا عبدة وأبو داود (١١٢٦) قال: حدثنا زهير بن حرب قال: حدثنا هشيم.\nكلاهما - هشيم، وعبدة بن سليمان - عن يحيى بن سعيد الأنصاري عن عمرة فذكرته.","vol":"5","page":636},{"text":"<span data-type=\"title\" id=toc-762>الفرع الثالث: في آداب المأموم</span>\n٣٩٠٣ - (خ م ط د س ت) أبو هريرة - ﵁ -: أن النبيَّ - ﷺ- قال: «إذا سمعتم الإقامة فامشوا إلى الصلاة وعليكم السَّكينةُ والوَقَارُ، ولا تُسْرِعُوا فما أدركتم فصلُّوا، وما فاتكم فأتِمُّوا» وفي رواية قال: «إذا أقيمتِ الصلاةُ فلا تأتوها تسْعوْن، وائتُوها تمشُون، وعليكم السَّكينة، فما أدركتم فصلُّوا، وما فاتكم فأتمُّوا» أخرجه البخاري ومسلم، ولمسلم قال: قال رسولُ الله - ﷺ-: «إذا ثُوِّبَ بالصلاة، فلا يَسْعَ إليها أحدُكم، ولكن لِيَمْشِ وعليه السكينةُ والوقارُ، فصلِّ ما أدركتَ، واقض ما سبقك» زاد في رواية: «فإن أحدَكم إذا كان يَعْمِد إلى الصلاة فهو في صلاة» وأخرج الموطأ رواية مسلم المفردة، وفي رواية أبي داود والنسائي والترمذي الرواية الثانية من المتفق [عليه]، ولأبي داود أيضًا «ائتوا الصلاة وعليكم السَّكينةُ، فصلوا ما أدركتم، واقضوا ما سبقكم» (١) . ⦗٦٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّكِينة): فَعِيلة من السُّكون.\n_________\n(١) رواه البخاري ٢ / ٩٧ و٩٨ في الأذان، باب لا يسعى إلى الصلاة وليأت بالسكينة والوقار، وفي الجمعة، باب المشي إلى الجمعة، ومسلم رقم (٦٠٢) في المساجد، باب استحباب إتيان الصلاة بسكينة ووقار، والموطأ ١ / ٦٨ و٦٩ في الصلاة، باب ما جاء في النداء للصلاة، وأبو داود رقم (٥٧٢) و(٥٧٣) في الصلاة، باب السعي إلى الصلاة، والترمذي رقم (٣٢٧) في الصلاة، باب ما جاء في المشي إلى المسجد، والنسائي ٢ / ١١٤ و١١٥ في الإمامة، باب السعي إلى الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٧) قال: حدثنا ابن مهدي، عن مالك. وفي (٢/٤٦٠) قال: حدثنا إسحاق. قال: حدثني مالك. وفي (٢/٥٢٩) قال: حدثنا عثمان بن عمر. قال: أخبرنا مالك والبخاري في جزء القراءة (١٨٥) قال: حدثنا قتيبة، عن عبد العزيز بن محمد. ومسلم (٢/١٠٠) قال: حدثنا يحيى بن أيوب، وقتيبة بن سعيد، وابن حجر، عن إسماعيل بن جعفر. قال: ابن أيوب حدثنا إسماعيل. وابن خزيمة (١٠٦٥) قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل.\nثلاثتهم - مالك، وعبد العزيز، وإسماعيل بن جعفر - عن العلاء بن عبد الرحمن عن أبيه، فذكره.","vol":"5","page":637},{"text":"٣٩٠٤ - (خ م) أبو قتادة - ﵁ -: قال: «بينما نحنُ نصلِّي مع رسولِ الله - ﷺ- إذْ سمع جلَبةَ رجالِ، فلما صلى قال: ما شأنكم؟ قالوا: استعجلنا إلى الصلاة، قال: فلا تفعلوا، إذا أتيتُم الصلاةَ، فعليكم السكينة، فما أدركتم فصلُّوا، وما فاتكم فأتِمُّوا» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَلَبَة): الجَلَبَة: الأصوات المرتفعة، والضجة المختلطة.\n_________\n(١) رواه البخاري ٢ / ٩٦ في الأذان، باب قول الرجل: فاتتنا الصلاة، ومسلم رقم (٦٠٣) في المساجد، باب استحباب إتيان الصلاة بوقار وسكينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٥/٣٠٦) قال: حدثنا حسن بن موسى وحسين بن محمد. قالا: حدثنا شيبان. والدارمي (١٢٨٧) قال: أخبرنا أبو نعيم قال: حدثنا شيبان. والبخاري (١/١٦٣) وفي جزء القراءة خلف الإمام (١٦٥) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. ومسلم (٢/١٠٠، ١٠١) قال: حدثني إسحاق ابن منصور. قال: أخبرنا محمد بن المبارك الصوري. قال: حدثنا معاوية بن سلام. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا معاوية بن هشام. قال: حدثنا شيبان. وابن خزيمة (١٦٤٤) قال: حدثنا بحر بن نصر بن سابق الخولاني. قال: حدثنا يحيى بن حسان. قال: حدثنا معاوية بن سلام.\nكلاهما - شيبان، ومعاوية بن سلام- عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، فذكره.","vol":"5","page":638},{"text":"٣٩٠٥ - (خ د س) أبو بكرة - ﵁ -: «أنه انتهى إلى النبيِّ - ﷺ- وهو راكع، فركعَ قبل أن يصلَ إلى الصفِّ، فذكر ذلك للنبيِّ - ﷺ-، فقال: زادَك الله حِرْصًا، ولا تَعُدْ» أخرجه البخاري.\nوفي رواية أبي داود «أنه دخل المسجد ورسولُ الله - ﷺ- راكع، قال: فركعت دون الصفِّ، وَمَشَيْتُ إلى الصف، فلما قضى رسولُ الله - ﷺ- صلاتَه قال: أيُّكم الذي ركع دون الصف ثم مَشَى إلى الصفِّ؟ قلت: أنا، قال: زادك الله حرصًا، ولا تَعُدْ» . وفي أخرى له قال: «إنه دخل المسجد» . وذكر نحو رواية البخاري، ⦗٦٣٩⦘ وأخرج النسائي نحو رواية البخاري أيضًا (١) .\n_________\n(١) رواه البخاري ٢ / ٢٢٢ في صفة الصلاة، باب إذا ركع دون الصف، وأبو داود رقم (٦٨٣) و(٦٨٤) في الصلاة، باب الرجل يركع دون الصف، والنسائي ٢ / ١١٨ في الإمامة، باب الركوع دون الصف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٩) قال: حدثنا يحيى، قال: حدثنا أشعث، عن زياد الأعلم. وفي (٥/٤٥) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أخبرنا زياد الأعلم. وفي (٥/٤٥) قال: حدثنا عفان، قال: حدثنا همام، قال: أخبرنا زياد الأعلم. وفي (٥/٤٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، قال: سمعت هشاما. والبخاري (١/١٩٨) وفي جزء القراءة خلف الإمام (١٣٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا همام، عن الأعلم، وهو زياد. وفي جزء القراءة خلف الإمام (١٩٥) قال: حدثنا محمد بن مرداس أبو عبد الله الأنصاري، قال: حدثنا عبد الله بن عيسى أبو خلف الخزاز، عن يونس. وأبو داود (٦٨٣) قال: حدثنا حميد بن مسعدة، أن يزيد بن زريع حدثهم، قال: حدثنا سعيد بن أبي عروبة، عن زياد الأعلم. والنسائي (٢/١١٨) وفي الكبرى (٨٥٤) قال: أخبرنا حميد بن مسعدة، عن يزيد بن زريع، قال: حدثنا سعيد، عن زياد الأعلم.\nثلاثتهم - زياد الأعلم، وهشام، ويونس - عن الحسن، فذكره.\n* أخرجه أحمد (٥/٤٦) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن قتادة. وأبو داود (٦٨٤) قال: حدثنا موسى بن إمساعيل. قال: حدثنا حماد. قال: أخبرنا زياد الأعلم.\nكلاهما - قتادة، وزياد - عن الحسن، أن أبا بكرة جاء، ورسول الله -ﷺ- راكع ... الحديث مرسل.","vol":"5","page":638},{"text":"٣٩٠٦ - (ط) مالك بن أنس - ﵀ - قال: «كان ابن مسعود إذا أعجَلَ يدبُّ إلى الصف راكعًا، وزيدُ بن ثابت مثله» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٥ في قصر الصلاة، باب ما يفعل من جاء والإمام راكع، رواه مالك عن ابن مسعود بلاغًا، وإسناده منقطع، ولكن يشهد له رواية زيد بن ثابت، وإسنادها صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٧٢) أنه بلغه أن عبد الله بن مسعود فذكره.","vol":"5","page":639},{"text":"٣٩٠٧ - (ط) نافع - مولى ابن عمر - ﵃: «أن ابن عمر سمع الإقامة وهو بالبقيع، فأسرع المشي إلى المسجد» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٧٢ في الصلاة، باب ما جاء في النداء إلى الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٢١٨) عن نافع أن عبد الله بن عمر فذكره.","vol":"5","page":639},{"text":"٣٩٠٨ - (خ م د ت س) أبو قتادة - ﵁ -: أن النبيَّ - ﷺ- قال: «إذا أُقيمتِ الصلاةُ فلا تقوموا حتى تَرَوْني قد خرجتُ وعليكم بالسكينة» . أخرجه الجماعة إلا الموطأ، ولم يذكر النسائي «وعليكم بالسكينة» (١) .\n_________\n(١) رواه البخاري ٢ / ٩٩ في الأذان، باب متى يقوم الناس إذا رأوا الإمام عند الإقامة، وباب لا يسعى إلى الصلاة مستعجلًا، وفي الجمعة، باب المشي إلى الجمعة، ومسلم رقم (٦٠٤) في المساجد، باب متى يقوم الناس للصلاة، وأبو داود رقم (٥٣٩) و(٥٤٠) في الصلاة، باب في الصلاة تقام ولم يأت الإمام ينتظرونه قعودًا، والترمذي رقم (٥٩٢) في الصلاة، باب كراهية أن ينتظر الناس الإمام وهم قيام، والنسائي ٢ / ٨١ في الإمامة، باب قيام الناس إذا رأوا الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٢٧) قال: حدثنا سفيان. قال: حدثنا معمر. وأحمد (٥/٢٩٦، ٣٠٣) قال: حدثنا إسماعيل. قال: حدثنا الحجاج بن أبي عثمان. وفي (٥/٣٠٤) قال: حدثنا يعلى. قال: حدثنا حجاج الصواف. وفي (٥/٣٠٥) قال: حدثنا سويد بن عمرو الكلبي. قال: حدثنا أبان بن يزيد العطار. وفي (٥/٣٠٧) قال: حدثنا يونس. قال: حدثنا أبان. وفي (٥/٣٠٨) قال: حدثنا يزيد ابن هارون. قال: أخبرنا همام بن يحيى. وفي (٥/٣٠٩) قال: حدثنا عبد الملك بن عمرو وعبد الوهاب الخفاف. قالا: حدثنا هشام. وفي (٥/٣١٠) قال: حدثنا أبو قطن. قال: حدثنا هشام. وفي (٥/٣١٠) قال: حدثنا وكيع. قال: حدثنا علي بن المبارك. (ح) وحدثنا هاشم. قال: حدثنا شيبان. وعبد بن حميد (١٨٩) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والدارمي (١٢٦٤) قال: أخبرنا وهب بن جرير. قال: حدثنا هشام. وفي (١٢٦٥) قال: أخبرنا يزيد بن هارون. قال: أخبرنا همام والبخاري (١/١٦٤) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا هشام. وفي (١/١٦٤) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. وفي (٢/٩) قال: حدثنا عمرو بن علي. قال: حدثني أبو قتيبة. قال: حدثنا علي بن المبارك. ومسلم (٢/١٠١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة، عن معمر. (ح) قال أبو بكر: وحدثنا ابن علية، عن حجاج بن أبي عثمان (ح) قال: وحدثنا إسحاق بن إبراهيم. قال: أخبرنا عيسى بن يونس وعبد الرزاق، عن معمر. (ح) وقال إسحاق: أخبرنا الوليد بن مسلم، عن شيبان. وأبو داود (٥٣٩) قال: حدثنا مسلم بن إبراهيم وموسى بن إسماعيل. قالا: حدثنا أبان. وفي (٥٤٠) قال: حدثنا إبراهيم بن موسى. قال: حدثنا عيسى، عن معمر. والترمذي (٥٩٢) قال: حدثنا أحمد بن محمد. قال: أخبرنا عبد الله بن المبارك. قال: أخبرنا معمر. والنسائي (٢/٣١) وفي الكبرى (١٥٧٧) قال: أخبرنا الحسين بن حريث. قال: حدثنا الفضل بن موسى، عن معمر. وفي (٢/٨١) وفي الكبرى (٧٧٦) قال: أخبرنا علي بن حجر. قال: حدثنا هشيم، عن هشام بن أبي عبد الله وحجاج بن أبي عثمان. وابن خزيمة (١٦٤٤) قال: حدثنا بحر بن نصر بن سابق الخولاني. قال: حدثنا يحيى بن حسان. قال: حدثنا معاوية بن سلام.\nثمانيتهم - معمر، والحجاج بن أبي عثمان الصواف، وأبان بن يزيد، وهمام بن يحيى، وهشام بن أبي عبد الله الدستوائي، وعلي بن المبارك، وشيبان، ومعاوية بن سلام - عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، فذكره.\n* وزاد معمر في روايته. «حتى تروني قد خرجت» . ولم يذكر سفيان بن عيينة هذه الزيادة في روايته عن معمر.\nقال أبو داود: لم يذكر «قد خرجت» إلا معمر ورواه ابن عيينة عن معمر لم يقل فيه: قد خرجت.\n* في رواية هشام الدستوائي قال: كتب إلي يحيى.\n* في رواية البخاري (٢/٩) عن عبد الله بن أبي قتادة لا أعلمه إلا عن أبيه.\n* وأخرجه مسلم (٢/١٠١) قال: حدثني محمد بن حاتم وعبيد الله بن سعيد. قالا: حدثنا يحيى بن سعيد. وابن خزيمة (١٥٢٦) قال: حدثنا محمد بن بشار بندار. قال: حدثنا يحيى. (ح) وحدثنا أحمد بن سنان الواسطي. قال: حدثنا يحيى بن سعيد القطان. (ح) وحدثنا أحمد بن عبدة. قال: حدثنا سفيان، يعني ابن حبيب.\nكلاهما - يحيى بن سعيد، وسفيان بن حبيب - عن الحجاج بن أبي عثمان الصواف، عن يحيى بن أبي كثير، عن أبي سلمة وعبد الله بن أبي قتادة، فذكراه.","vol":"5","page":639},{"text":"٣٩٠٩ - (س) جابر بن عبد الله - ﵄ -: قال: «صلى بنا رسولُ الله - ﷺ- الظهر، وأبو بكر خلفَه، فإذا كبَّر رسولُ الله -ﷺ- كبَّر أبو بكر يُسْمِعُنا» أخرجه النسائي (١) .\n_________\n(١) ٢ / ٨٤ في الإمامة، باب الائتمام بمن يأتم بالإمام، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/٨٤) أخبرنا عبيد الله بن فضالة بن إبراهيم قال: حدثنا يحيى يعني ابن يحيى قال: حدثنا حميد بن عبد الرحمن بن حميد الرواسي عن أبيه عن أبي الزبير عن جابر فذكره.","vol":"5","page":640},{"text":"٣٩١٠ - (د) مطرف [بن طريف بن الحارثي]: عن عامر (١) قال: «لا يقول القومُ خلف الإمام: سمع الله لمن حمده، ولكن يقولون (٢): ربنا لك الحمد» أخرجه أبو داود (٣) .\n_________\n(١) يعني الشعبي، وفي المطبوع: مطرف بن عامر، وهو خطأ.\n(٢) في المطبوع: يقولوا، بحذف النون.\n(٣) كذا في الأصل: أخرجه أبو داود، وفي المطبوع: أخرجه رزين، وقد رواه أبو داود رقم (٨٤٩) في الصلاة، باب ما يقول إذا رفع رأسه من الركوع، وإسناده صحيح، قال الخطابي في \" معالم السنن \": اختلف الناس فيما يقول المأموم إذا رفع رأسه من الركوع، فقالت طائفة: يقتصر على \" ربنا لك الحمد \" وهو الذي جاء به الحديث، لا يزيد عليه، وهو قول الشعبي، وإليه ذهب مالك وأحمد بن حنبل، وقال أحمد: إلى هذا انتهى أمر النبي ﷺ، وقالت طائفة: يقول: سمع الله لمن حمده، اللهم ربنا لك الحمد، يجمع بينهما، هذا قول ابن سيرين وعطاء، وإليه ذهب الشافعي، وهو مذهب أبي يوسف ومحمد: قلت: (القائل الخطابي): وهذه الزيادة وإن لم تكن مذكورة في الحديث نصًا، فإنها مأمور بها الإمام، وقد جاء: \" إنما جعل الإمام ليؤتم به \" فكان هذا في جميع أقواله وأفعاله، والإمام يجمع بينهما، وكذلك المأموم، وإنما كان القصد بما جاء في هذا الحديث مداركة الدعاء والمقارنة بين القولين ليستوجب بها دعاء الإمام، وهو قوله: سمع الله لمن حمده، ليس بيان كيفية الدعاء والأمر باستيفاء جميع ما يقال في ذلك المقام، إذ وقعت الغنية بالبيان المتقدم فيه، وانظر \" نيل الأوطار \" في الصلاة، باب ما يقول في رفعه من الركوع وبعد انتصابه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٨٤٩) حدثنا بشر بن عمار ثنا أسباط عن مطرف عن عامر فذكره.","vol":"5","page":640},{"text":"٣٩١١ - (خ م ط د س) سهل بن سعد - ﵁ -: «أن رسولَ الله - ﷺ ⦗٦٤١⦘ بلغه أن بني عمرِو بن عوف كان بينهم شر، فخرج رسولُ الله - ﷺ- يُصلِح في أُناسِ معه، فحبِسَ رسولُ الله - ﷺ- وحانت الصلاةُ، فجاء بلال إلى أبي بكر، فقال: يا أبا بكر، إن رسولَ الله -ﷺ- قد حُبِسَ وحانتِ الصلاةُ، فهل لك أن تؤُمَّ الناس؟ قال: نعم، إن شئتَ، فأقام بلال، وتقدَّم أبو بكر فكبَّر وكبَّر الناسُ، وجاء رسولُ الله -ﷺ- يمشي في الصفوف حتى قام في الصف، فأخذ الناسُ في التصفيق، وكان أبو بكر لا يلتفت في صلاته، فلما أكثر الناس [التصفيق] التفتَ فإذا رسولُ الله - ﷺ-، فذهب يتأخَّرُ، فأشار إليه رسولُ الله - ﷺ- أن امْكُثْ مكانَك، فرفع أبو بكر يده، فحمد الله، ورجع القهقرى وراءه، حتى قام في الصف، فتقدَّم رسولُ الله -ﷺ-، فصلَّى للناس، فلما فرغ أقبل على الناس، فقال: يا أيُّها الناس ما لكم حين نابكم شيء في الصلاة أخذتم في التصفيق، إنما التصفيق للنساء من نابه شيء في صلاته فليقل: سبحان الله، فإنه لا يسمعه أحد حين يقول: سبحان الله إلا التفت، يا أبا بكر، ما منعك أنْ تصلِّيَ بالناس حين أشرتُ إليك؟ فقال أبو بكر: ما كان ينبغي لابن أبي قُحافة أن يصلِّي بين يدي رسولِ الله -ﷺ-» وفي رواية «أن رسولَ الله - ﷺ- صلى الظهر، ثم أتاهم يُصْلِحُ بينهم، وأن الصلاة التي احتُبِسَ عنها رسولُ الله - ﷺ- وتقدَّم فيها أبو بكر: هي صلاة العصر» وفيه أنه قال للقوم: «إذا نابكُم أمر فلْيُسَبِّحِ الرجال، وليصَفِّحِ النساء» .\nوفي أخرى ⦗٦٤٢⦘ مختصرًا: «أن أهل قُباءَ اقتتلوا حتى تَرَامَوّا بالحجارة، فأُخْبِرَ رسولُ الله - ﷺ-، فقال: اذهبوا بنا حتى نُصلِحَ بينهم» أخرجه البخاري ومسلم، وليس عند مسلم في هذه الرواية الآخرة قولُ النبيِّ - ﷺ-، وأخرج الموطأ والنسائي وأبو داود الرواية الأولى، إلا أن رواية أبي داود انتهت عند قوله: «وإنما التصفيق للنساء» وأخرجه أبو داود في رواية أخرى قال: «كان قتالٌ بين بني عمرو بن عوف، فبلغ ذلك النبيَّ - ﷺ-، فأتاهم ليُصلحَ بينهم بعد الظهر، فقال لبلال: إنْ حضرتْ صلاةُ العصرِ ولم آتِكَ فمُرْ أبا بكر فليُصَلِّ بالناس، فلما حضرتْ العصرُ أذَّن بلال، ثم أقام، ثم أمر أبا بكر فتقدَّم» . وقال في أخره: «إذا نابكم شيء في الصلاة فليسبِّحِ الرجال، وليُصَفِّحِ النساء» . قال أبو داود: قال: عيسى بن أيوب: التصفيحُ للنساء، تضرب بأصبعين من يمينها على كفِّها اليسرى، وأخرج النسائي أيضًا رواية أبي داود هذه (١) . ⦗٦٤٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نابكم): ناب فلان كذا وكذا: أي عرض له مرة بعد أخرى.\n_________\n(١) رواه البخاري ٢ / ١٣٩ - ١٤١ في صلاة الجماعة، باب من دخل ليؤم الناس فجاء الإمام الأول فتأخر الأول أو لم يتأخر جازت الصلاة، وفي العمل في الصلاة، باب ما يجوز من التسبيح والحمد في الصلاة للرجال، وباب التصفيق للنساء، وباب رفع الأيدي في الصلاة لأمر ينزل به، وفي السهو، باب الإشارة في الصلاة، وفي الصلح، باب ما جاء في الإصلاح بين الناس، وباب قول الإمام: اذهبوا بنا نصلح، وفي الأحكام، باب الإمام يأتي قومًا فيصلح بينهم، ومسلم رقم (٤٢١) في الصلاة، باب تقديم الجماعة من يصلي بهم، والموطأ ١ / ١٦٣ و١٦٤ في قصر الصلاة، باب الالتفات والتصفيق، وأبو داود رقم (٩٤٠) و(٩٤١) و(٩٤٢) في الصلاة، باب التصفيق في الصلاة، والنسائي ٢ / ٧٧ و٧٨ في الإمامة، باب إذا تقدم الرجل من الرعية ثم جاء الوالي هل يتأخر، وباب استخلاف الإمام إذا غاب، وفي السهو، باب رفع اليدين وحمد الله والثناء عليه في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصلاة (١٩٩) عن عبد الله بن يوسف ومسلم فيه الصلاة (٢٢: ١) عن يحيى بن يحيى وأبو داود فيه الصلاة (١٧٤: ٢) عن القعنبي.\nثلاثتهم - عن مالك بن أنس عن أبي حازم عن سهل بن سعد، الأشراف (٤/١١٩) .","vol":"5","page":640},{"text":"٣٩١٢ - (خ م ط) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «هل ترون قِبْلَتي هاهنا؟ والله ما يخفى عليَّ ركوعُكم ولا خشوعُكم وإني لأراكم من وراء ظهري» أخرجه البخاري ومسلم والموطأ (١) .\n_________\n(١) رواه البخاري ٢ / ١٨٧ في صفة الصلاة، باب الخشوع في الصلاة، وفي المساجد، باب عظة الإمام الناس في إتمام الصلاة، ومسلم رقم (٤٢٤) في الصلاة، باب الأمر بتحسين الصلاة، والموطأ ١ / ١٦٧ في قصر الصلاة، باب العمل في \" جامع الصلاة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٢١) والحميدي (٩٦١) قال: حدثنا سفيان. وأحمد (٢/٢٤٤) قال: قرئ على سفيان. وفي (٢/٣٠٣) قال: قرأت على عبد الرحمن: مالك وفي (٢/٣٦٥) قال: حدثنا حسين. قال: حدثنا سفيان يعني ابن عيينة. وفي (٢/٣٧٥) قال: حدثنا إسحاق بن عيسى. قال: حدثنا مالك. والبخاري (١/١١٤) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك وفي (١/١٨٩) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم. (٢/٢٧) قال: حدثنا قتيبة بن سعيد، عن مالك ابن أنس.\nكلاهما - مالك، وسفيان بن عيينة - عن أبي الزناد، عن الأعرج، فذكره.","vol":"5","page":643},{"text":"٣٩١٣ - (د) أسماء بنت أبي بكر - ﵄ -: قالت: سمعتُ رسولَ الله - ﷺ- يقول للنساء: «من كانت منكنَّ تؤمِنُ بالله واليوم الآخر فلا ترفَعْ رأسها حتى يرفعَ الرجال رؤوسَهم: كراهيةَ أن يَرَيْنَ عوْراتِ الرجال» أخرجه أبو داود (١) .\n_________\n(١) رقم (٨٥١) في الصلاة، باب رفع النساء إذا كن مع الرجال رؤوسهن من السجدة، وفي سنده جهالة مولى أسماء بنت أبي بكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٨٥١) حدثنا محمد بن المتوكل العسقلاني ثنا عبد الرزاق أنبأنا معمر عن عبد الله بن مسلم أخي الزهري عن مولى لأسماء ابنه أبي بكر عن أسماء بنت أبي بكر فذكره.","vol":"5","page":643},{"text":"٣٩١٤ - (د) أنس بن مالك - ﵁ -: «أن النبيَّ -ﷺ- حضَّهم على الصلاة، ونهاهم أن ينصرفوا قَبلَ انصرافه من الصلاة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٦٢٤) في الصلاة، باب فيمن ينصرف قبل الإمام، وفي سنده حفص بن بغيل المرهبي، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٢٤) حدثنا محمد بن العلاء ثنا حفص بن بغيل المرهبي ثنا زائدة عن المختار بن فلفل عن أنس فذكره","vol":"5","page":643},{"text":"<span data-type=\"title\" id=toc-763>الفرع الرابع: في<span data-type=\"title\" id=toc-764> القراءة </span>مع الإمام، وفَتحِها عليه</span>\nالقراءة\n٣٩١٥ - (د ت س) عبادة بن الصامت - ﵁ -: قال نافع بن محمود بن الربيع الأنصاري: أبْطَأ عبادةُ بن الصامت عن صلاة الصبح، فأقام أبو نُعيم المؤذِّنُ الصلاةَ، فصلَّى أبو نُعيم بالناس، وأقبل عبادةُ بن الصامت وأنا معه، حتى صفَفْنا خلفَ أبي نُعيم، وأبو نُعيم يجهر بالقراءة، فجعل عبادةُ يقرأ بـ ﴿أم القرآن﴾، فلما انصرفَ قلتُ لعبادة: سمعتُك تقرأُ: بـ ﴿أم القرآن﴾ وأبو نُعيم يَجهَرُ؟ قال: أجل، صلى بنا النبيُّ - ﷺ- بعض الصلوات التي يُجْهر فيها بالقراءة. [قال]: «فالتَبَسَت عليه القراءةُ، فلما انصرف أقبل علينا بوجهه، وقال: هل تقرؤون إذا جهرتُ [بالقراءة]؟ فقال بعضُنا: إنا لنصنع ذلك، قال فلا تفعلوا، وأنا أقول: مالي أُنازَعُ القرآن؟ فلا تقرؤوا بشيء من القرآن إذا جهرتُ إلا بـ ﴿أم القرآن﴾» أخرجه أبو داود.\nوفي رواية الترمذي وأبي داود قال: «صلَّى رسولُ الله - ﷺ- الصبحَ، فثقُلتْ عليه القراءةُ، فلما انصرف قال: إني أراكم تقرؤون وراءَ إمامكم، قال: قلنا: يا رسولَ الله، إي والله، قال: فلا تفعلوا، إلا بـ ﴿أم القرآن﴾ فإنه لا صلاة لمن لم يقرأ بها» . وفي رواية النسائي قال: «صلى رسولُ الله - ﷺ- بعض الصلوات التي يُجهر فيها ⦗٦٤٥⦘ بالقراءة، فقال: لا يقرأنَّ أحد منكم إذا جهرتُ بالقراءة إلا بـ ﴿أم القرآن﴾» (١) .\n_________\n(١) رواه أبو داود رقم (٨٢٣) و(٨٢٤) في الصلاة، باب من ترك القراءة في صلاته بفاتحة الكتاب، والترمذي رقم (٣١١) في الصلاة، باب في القراءة خلف الإمام، والنسائي ٢ / ١٤١ في الافتتاح، باب قراءة أم القرآن خلف الإمام فيما جهر به الإمام، وقال الترمذي: حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣١٣، ٥/٣٢٢) قال: حدثنا محمد بن سلمة. وفي (٥/٣١٦) قال: حدثنا يزيد. وفي (٥/٣٢١، ٣٢٢) قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي. والبخاري في القراءة خلف الإمام (٦٤) قال: حدثنا أحمد بن خالد. وفي (٢٥٧) قال: حدثنا قتيبة، قال: حدثنا محمد بن أبي عدي. وفي (٢٥٨) قال: حدثنا إسحاق، قال: حدثنا عبدة. وأبو داود (٨٢٣) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا محمد بن سلمة. والترمذي (٣١١) قال: حدثنا هناد، قال: حدثنا عبدة بن سليمان. وابن خزيمة (١٥٨١) قال: حدثنا مؤمل بن هشام اليشكري، قال: حدثنا إسماعيل يعني ابن علية (ح) وحدثنا الفضل بن يعقوب الجزري، قال: حدثنا عبد الأعلى (ح) وحدثنا سعيد بن يحيى بن سعيد الأموي، قال: حدثنا أبي (ح) وحدثنا محمد بن رافع، ويعقوب بن إبراهيم الدورقي، قالا: حدثنا يزيد وهو ابن هارون.\nثمانيتهم - محمد بن سلمة، ويزيد، وإبراهيم بن سعد، وأحمد بن خالد، وابن أبي عدي، وعبدة، وابن علية، ويحيى بن سعيد - عن محمد بن إسحاق عن مكحول، عن محمود بن الربيع، فذكره.\n* أخرجه أبو داود (٨٢٥) قال: حدثنا علي بن سهل الرملي، قال: حدثنا الوليد بن مسلم، عن ابن جابر، وسعيد بن عبد العزيز، وعبد الله بن العلاء، عن مكحول، عن عبادة. فذكره. ليس فيه محمود ابن الربيع. وقال الترمذي: حديث عبادة حديث حسن.","vol":"5","page":644},{"text":"٣٩١٦ - (م د س) عمران بن حصين - ﵁ -: «أن النبيَّ - ﷺ- صلى الظهر، فجعل [رجل] يقرأُ خلفَه، بـ ﴿سَبِّح اسمَ ربِّكَ الأعلى﴾ فلما انصرفَ قال: أيُّكم قرأ، أو أيُّكم القارئ قال رجل: أنا، فقال: قد ظننتُ أن بعضكم خالَجَنيها» وفي رواية: «صلاة الظهر - أو العصر - بالشك» أخرجه مسلم، وفي رواية أبي داود والنسائي قال: «قد عرفتُ أن بعضكم خالَجنيها» (١) .\n_________\n(١) رواه مسلم رقم (٣٩٨) في الصلاة، باب نهي المأموم عن جهره بالقراءة خلف إمامه، وأبو داود رقم (٨٢٨) و(٨٢٩) في الصلاة، باب من رأى القراءة إذا لم يجهر، والنسائي ٢ / ١٤٠ في الافتتاح، باب ترك القراءة خلف الإمام فيما لم يجهر فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٣٥) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن مسلم، عن قتادة، وأحمد (٤/٤٢٦) قال: حدثنا يحيى بن سعيد، عن شعبة، قال: حدثنا قتادة. وفي (٤/٤٢٦، ٤٣١) قال: حدثنا إسماعيل بن إبراهيم، قال: أخبرنا سعيد، قال: حدثنا قتادة. وفي (٤/٤٢٦) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، عن قتادة. وفي (٤/٤٣٣) قال: حدثنا محبوب بن الحسن ابن هلال بن أبي زينب، قال: حدثنا خالد. وفي (٤/٤٤١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن قتادة. والبخاري في جزء القراءة خلف الإمام (٨٢) قال: حدثنا عمرو بن مرزوق، قال: حدثنا شعبة، عن قتادة. وفي (٨٨) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة، عن قتادة،في (٩٠، ٢٦٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن قتادة. وفي (٩١) قال: حدثنا أبو نعيم، قال: حدثنا أبو عوانة، عن قتادة. وفي (٩٢) قال: حدثنا أبو الوليد، قال: حدثنا شعبة، عن قتادة. وفي (٩٣) قال: حدثنا مسدد، عن يحيى، عن شعبة، عن قتادة. وفي (٩٤) قال: حدثنا خليفة، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد، عن قتادة.\nوفي (١٠٠) قال: حدثنا أبو النعمان ومسدد، قالا: حدثنا أبو عوانة، عن قتادة وفي (٢٥٩) قال: حدثنا حفص بن عمر، قال: حدثنا. همام، عن قتادة. ومسلم (٢/١١، ١٢) قال: حدثنا سعيد بن منصور وقتيبة بن سعيد.\nكلاهما عن - أبي عوانة - قال سعيد: حدثنا أبو عوانة عن قتادة. (ح) وحدثنا محمد بن المثنى ومحمد بن بشار. قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة، (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية (ح) وحدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي.\nكلاهما عن ابن أبي عروبة، عن قتادة. وأبو داود (٨٢٨) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا شعبة (ح) وحدثنا محمد بن كثير العبدي، قال: أخبرنا شعبة، عن قتادة. وفي (٨٢٩) قال: حدثنا ابن المثنى، قال: حدثنا ابن أبي عدي، عن سعيد، عن قتادة. والنسائي (٢/١٤٠، ٣/٢٤٧) . وفي الكبرى (٨٩٩) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى، قال: حدثنا شعبة، عن قتادة. وفي (٢/١٤٠) وفي الكبرى (٩٠٠) قال: أخبرنا قتيبة قال: حدثنا أبو عوانة، عن قتادة.\nكلاهما - قتادة، وخالد - عن زرارة بن أوفى، فذكره.","vol":"5","page":645},{"text":"٣٩١٧ - (ط د ت س) أبو هريرة - ﵁ -: «أن رسولَ الله - ﷺ- انصرف من صلاةِ جهرَ فيها بالقراءة، فقال: هل قرأ معي أحد منكم آنِفًا؟ فقال رجل: نعم. فقال: رسولُ الله - ﷺ-: أنا أقول: مالي أُنازع القرآن!؟ قال: فانتهى الناسُ عن القراءة مع رسولِ الله - ﷺ- فيما يُجهر ⦗٦٤٦⦘ فيه حين سمعوا ذلك من رسولِ الله - ﷺ-» أخرجه الموطأ وأبو داود والترمذي والنسائي، وفي أخرى لأبي داود قال: «صلى بنا رسولُ الله - ﷺ- صلاة - نظنُّ أنها الصبحُ - بمعناه، إلى قوله: مالي أُنازَع القرآنَ؟» قال أبو داود: قال معمر: «فانتهى الناس عن القراءة فيما جهر به رسولُ الله - ﷺ-» وفي أخرى قال أبو هريرة: «فانتهى الناس» . وفي أخرى «أن قوله: فانتهى الناس» من كلام الزهري (١) .\n_________\n(١) يعني أنه مدرج رواه الموطأ ١ / ٨٦ في الصلاة، باب ترك القراءة خلف الإمام فيما جهر فيه، وأبو داود رقم (٨٢٦) و(٨٢٧) في الصلاة، باب من كره القراءة بفاتحة الكتاب إذا جهر الإمام، والترمذي رقم (٣١٢) في الصلاة، باب ما جاء في ترك القراءة خلف الإمام إذا جهر الإمام، والنسائي ٢ / ١٤١ في الافتتاح، باب ترك القراءة خلف الإمام فيما جهر الإمام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٩٠) عن ابن شهاب، عن ابن أكيمة الليثي، فذكره.\nوأخرجه أبو داود في الصلاة (١٠١٣٨) عن القعنبي، عن مالك، عن ابن شهاب، عن ابن أكيمة به و(١٣٨: ٢) عن مسدد وأحمد بن محمد المروزي ومحمد بن أحمد بن أبي خلف وعبد الله بن محمد الزهري وأبي الطاهر بن السرح.\nخمستهم عن سفيان، عن الزهري قال: سمعت ابن أكيمة يحدث سعيد بن المسيب قال: سمعت أبا هريرة فذكره.\nوالترمذي فيه الصلاة (١١٧: ١) عن الأنصاري، عن معن، عن مالك به، وقال: حسن. والنسائي فيه الصلاة (٢٨٥) عن قتيبة، عن مالك نحوه، وابن ماجة فيه الصلاة (٥٢: ٢) عن أبي بكر بن أبي شيبة وهشام بن عمار.\nكلاهما عن سفيان نحوه، و(٥٢: ٤) عن جميل بن الحسن، عن عبد الأعلى، عن معمر، عن الزهري نحوه. تحفة الأشراف (١٠/٢٨٧) .","vol":"5","page":645},{"text":"٣٩١٨ - (ط) عبد الله بن عمر - ﵄ -: «كان إذا سُئِل: هل يقرأ أحد خلف الإمام؟ قال: إذا صلى أحدُكم خلف الإمام فحسبُه قراءةُ الإِمام، وإذا صلى وحدَه فليقرأْ (١)، قال (٢): وكان ابنُ عمر لا يقرأ خلف الإمام» أخرجه الموطأ (٣) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: ظاهر هذا أنه لا يرى القراءة في سر الإمام ولا في جهره، ولكن مالك قيده بترجمة الباب أن ذلك فيما جهر به الإمام بما علم من المعنى اهـ. أقول: ويدل على صحته ما رواه عبد الرزاق في \" مصنفه \" رقم (٢٨١١) عن معمر عن ابن جريج قال: حدثني ابن شهاب عن سالم أن ابن عمر كان يقول: ينصت للإمام فيما يجهر به في الصلاة ولا يقرأ معه.\n(٢) يعني مالك.\n(٣) ١ / ٨٦ في الصلاة، باب ترك القراءة خلف الإمام فيما جهر فيه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (١٨٩) عن نافع، أن عبد الله بن عمر فذكره.","vol":"5","page":646},{"text":"٣٩١٩ - (س) أبو الدرداء - ﵁ -: قال: سئل رسولُ الله - ﷺ-: «أفي كل صلاة قراءة؟ قال: نعم» (١) .\nقال رجل من الأنصار: «وجَبَتْ هذه، فالتفتَ [إليَّ] (٢)، وكنتُ أقربَ القوم منه، فقال: ما أرى الإمامَ إذا أمَّ القوم إلا قد كفاهم» (٣) . قال النسائي: هذا عن رسولِ الله - ﷺ- خطأ، إنما هو قولُ أبي الدرداء، ولم يُقرأْ هذا مع الكتاب.\n_________\n(١) ٢ / ١٤٢ في الافتتاح، باب اكتفاء المأموم بقراءة الإمام، وإسناده حسن.\n(٢) أي: أبو الدرداء.\n(٣) وهو من كلام أبي الدرداء، وإلى هذا أشار النسائي بقوله: هذا عن رسول الله خطأ، إنما هو قول أبي الدرداء، ولم يقرأ مع الكتاب، يعني أنه رفعه خطأ، والصواب وقفه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/١٤٢) قال: أخبرني هارون بن عبد الله، قال: حدثنا زيد بن الحباب قال: حدثنا معاوية بن صالح قال: حدثني أبو الزاهرية، قال: حدثني كثير بن مرة الحفري، فذكره.\nوقال النسائي: هذا عن رسول الله -ﷺ- خطأ إنما هو قول أبي الدرداء ولم يقرأ هذا مع الكتاب.","vol":"5","page":647},{"text":"٣٩٢٠ - (ط) عبد الله بن عمر - ﵄ -: «كان إذا فاته شيء من الصلاة مع الإمام فيما يجهر فيه الإمام بالقراءة: أنه إذا سلم الإمام قام عبد الله، فقرأ لنفسه فيما يقضي، وجهر» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٨١ في الصلاة، باب العمل في القراءة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (١٧٧) عن نافع، عن عبد الله بن عمر، فذكره.","vol":"5","page":647},{"text":"٣٩٢١ - (س) شبيب أبو روح (١): عن رجل من أصحاب النبي - ﷺ- عن النبيِّ - ﷺ- «أنه صلى صلاة الصبح، فقرأ (الروم) فالتُبِس عليه، فلما صلى قال: ما بال أقوام يصلُّون معنا، لا يُحسنون الطُّهور؟ وإنما يُلبِّس علينا القرآنَ أولئك» . أخرجه النسائي (٢) .\n_________\n(١) هو شبيب بن نعيم، ويقال: ابن أبي روح كما في الأصل: والصواب: شبيب أبو روح، كما أثبتناه.\n(٢) ٢ / ١٥٦ في الافتتاح، باب القراءة في الصبح بـ ﴿الروم﴾، وهو حديث حسن، ورواه بمعناه عبد الرزاق وأحمد والبغوي والطبراني والبيهقي، كما في \" الجامع الكبير \" للسيوطي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧١، ٥/٣٦٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٣/٤٧١) قال: حدثنا إسحاق بن يوسف، عن شريك. وفي (٥/٣٦٣) قال: حدثنا وكيع. قال: حدثنا سفيان. والنسائي (٢/١٥٦) وفي الكبرى (٩٢٩) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال: أنبأنا سفيان.\nكلاهما - شعبة، وسفيان - عن عبد الملك بن عمير، عن شبيب أبي روح، فذكره.\n*أخرجه أحمد (٣/٤٧١) قال: حدثنا محمد بن جعفر، عن شعبة (ح) وحدثنا أبو سعيد مولى بني هاشم. قال: حدثنا زائدة.\nكلاهما - شعبة، وزائدة - عن عبد الملك بن عمير. قال: سمعت شبيبا أبا روح من ذي الكلاع، أنه صلى مع النبي -ﷺ- الصبح فقرأ بالروم ... الحديث.","vol":"5","page":647},{"text":"<span data-type=\"title\" id=toc-765>الفتح على الإمام</span>\n٣٩٢٢ - (د) المسور بن يزيد المالكي - ﵁ -: «أن رسولَ الله - ﷺ-- وربما قال: شهدت رسولَ الله - ﷺ- يقرأ في الصلاة، فيتركُ شيئًا لم يقرأْه، فقال له رجل: يا رسولَ الله، تركت آية كذا وكذا، فقال رسول الله - ﷺ -: «فهلا أذكرتنيها؟» زاد في رواية قال: «كنت أُرى أنها نُسِخت» أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٠٧) في الصلاة، باب الفتح على الإمام في الصلاة، ورواه أيضًا ابن حبان في \" صحيحه \" رقم (٣٧٨) و(٣٧٩) في الصلاة، باب الفتح على الإمام وفي سنده يحيى بن كثير الكاهلي المالكي الكوفي، وهو لين الحديث كما قال الحافظ في \" التقريب \"، ولكن يشهد له معنى الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في القراءة خلف الإمام (١٩٤) قال: حدثنا عبد الله بن عبد الوهاب. وأبو داود (٩٠٧) قال: حدثنا محمد بن العلاء، وسليمان بن عبد الرحمن الدمشقي. وعبد الله بن أحمد (٤/٧٤) قال: حدثني سريج بن يونس. وابن خزيمة (١٦٤٨) قال: حدثنا محمد بن يحيى، قال: حدثنا الحميدي (ح) وحدثنا محمد بن عمرو بن تمام المصري، قال: حدثنا يوسف ابن عدي.\nستتهم - عبد الله بن عبد الوهاب، ومحمد بن العلاء، وسليمان بن عبد الرحمن، وسريج بن يونس، والحميدي، ويوسف بن عدي - عن مروان بن معاوية، عن يحيى بن كثير الكاهلي، فذكره.","vol":"5","page":648},{"text":"٣٩٢٣ - (د) عبد الله بن عمر - ﵄ -: «أن النبيَّﷺ- صلَّى صلاة، فقرأَ فيها، فلُبِّس عليه، فلما انصرف قال لأُبيّ: أصليت معنا؟ قال: نعم، قال: فما منعك» أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٠٧) في الصلاة، باب الفتح على الإمام في الصلاة، ورواه أيضًا ابن حبان رقم (٣٨٠) موارد في الصلاة، باب الفتح على الإمام، وإسناده حسن، والحديثان يدلان على مشروعية الفتح على الإمام، قال الحافظ ابن حجر: وقد صح عن أبي عبد الرحمن السلمي قال: قال علي: إذا استطعمك الإمام فأطعمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٩٠٧) قال: حدثنا يزيد بن محمد الدمشقي، قال: حدثنا هشام بن إسماعيل، قال: حدثنا محمد بن شعيب، قال: أخبرنا عبد الله بن العلاء بن زبر، عن سالم بن عبد الله، فذكره.","vol":"5","page":648},{"text":"٣٩٢٤ - () مالك بن أنس قال: «بلغني أن رسولَ الله - ﷺ- صلَّى بالناس صلاة يُجهر فيها، فأسقط آية، فقال: يا فلان، هل أسقطتُ في هذه السورة من شيء؟ قال: لا أدري، ثم سأل آخر، حتى سأل اثنين أو ثلاثًا، ⦗٦٤٩⦘ كلُّهم يقول: لا أدري، فقال هل فيكم أُبيّ؟ قالوا: نعم يا رسولَ الله، قال: فهو لها إذًا، ثم قال: يا أُبيُّ، هل أسقطتُ في هذه السورة من شيء؟ قال: نعم، آية كذا، قال: ما منعك أن تفتحها عليَّ؟ قال: ظننتُ أنها نُسِخَت أو رُفعَتْ، ثم قال رسولُ الله - ﷺ-: ما بال أقوامِ يتلَى عليهم كتاب الله فما يدرون ما يُتْلى منه مما تُرِك، هكذا خرجتْ عظمةُ الله من قلوب بني إسرائيل، فشهدتْ أَبدانُهم، وغابتْ قُلُوبُهم، ولا يَقْبَلُ الله من عبد عملًا، حتى يشهدَ بقلبه مع بدنه» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه الموطأ ولم نجده في نسخ الموطأ التي بين أيدينا، ويشهد لأوله الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بياض بالأصل بعد أخرجه، وفي المطبوع أخرجه الموطأ، ولم نقف عليه عنده.","vol":"5","page":648},{"text":"٣٩٢٥ - (د) أبو إسحاق [السبيعي] عن الحارث [الأعور] عن عليّ قال: «قال رسولُ الله - ﷺ- لا يُفْتَحُ على الإمام في الصلاة» . أخرجه أبو داود، وقال: أبو إسحاق (١) لم يسمعْ من الحارث إلا أربعة أحاديث ليس هذا الحديث منها (٢) .\n_________\n(١) هو أبو إسحاق السبيعي.\n(٢) رواه أبو داود رقم (٩٠٨) في الصلاة، باب النهي عن التلقين، وفي إسناده الحارث بن عبد الله الأعور الهمداني، وهو ضعيف، وكانت عبارة الأصل: أخرجه أبو داود وقال: أبو إسحاق سمع من الحارث أربعة أحاديث ليس هذا الحديث منها، وما أثبتناه، من نسخ أبي داود المطبوعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٩٠٨) قال: حدثنا عبد الوهاب بن نجدة، قال: حدثنا محمد بن يوسف الفريابي، عن يونس بن أبي إسحاق، عن أبي إسحاق، عن الحارث، فذكره.\nوقال أبو داود: أبو إسحاق لم يسمع من الحارث إلا أربعة أحاديث ليس هذا منها.","vol":"5","page":649},{"text":"<span data-type=\"title\" id=toc-766>الفرع الخامس: في المنفرد بالصلاة إذا أدرك جماعة</span>\n<span data-type=\"title\" id=toc-767>الأمر بالإعادة</span>\n٣٩٢٦ - (ط س) بسر بن محجن: عن أبيه مِحْجن «أنه كان في مجلس مع النبيِّ - ﷺ-، فأُذِّنَ بالصلاةِ، فقامَ رسولُ الله - ﷺ-، فصلَّى ورَجعَ ومِحْجن في مجلسه، فقال له رسولُ الله - ﷺ-: ما منعك أن تصلِّي مع الناسِ، ألستَ برِجل مسلم؟ قال: بلى يا رسولَ الله، ولكني كنتُ قد صلَّيتُ في أهلي، فقال له رسولُ الله - ﷺ-: إذا جئتَ المسجدَ وكنتَ قد صلَّيتَ، فأُقيمتِ الصلاةُ، فصلِّ مع النَّاسِ وإن كنتَ قد صلَّيتَ» . أخرجه الموطأ والنسائي (١) .\n_________\n(١) رواه الموطأ ١ / ١٣٢ في صلاة الجماعة، باب إعادة الصلاة مع الإمام، والنسائي ٢ / ١١٢ في الإمامة، باب إعادة الصلاة مع الجماعة بعد صلاة الرجل لنفسه، ورواه أحمد في \" المسند \" ٤ / ٣٤، والحاكم في \" المستدرك \" ١ / ٢٤٤، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ صفحة (١٠٢) . وأحمد (٤/٣٤) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان (ح) وعبد الرزاق، قال: أخبرنا معمر. وفي (٤/٣٤) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وفي (٤/٣٤) قال: قرأت على عبد الرحمن: مالك. وفي (٤/٣٣٨) قال: حدثنا وكيع، قال: حدثنا سفيان. والنسائي (٢/١١٢) وفي الكبرى (٢٤١) قال: أخبرنا قتيبة، عن مالك.\nثلاثتهم - مالك، وسفيان، ومعمر - عن زيد بن أسلم، عن رجل من بني الديل يقال له بسر بن محجن، فذكره.","vol":"5","page":650},{"text":"٣٩٢٧ - (د ت س) يزيد بن الأسود - ﵁ -: قال: «شَهِدْتُ مَعَ رسولِ الله - ﷺ- حَجَّتَهُ، فصلَّيتُ مَعَهُ صلاةَ الصُّبْحِ في مسجد الخَيْف، فلما قضى صلاتَهُ انحرَفَ، فإذا هو بِرَجُلَينِ في أخرى القومِ لم يُصَلِّيا معه، فجيء بهما تُرْعَدُ فرائصهُما، فقال: ما منعكما أن تُصلِّيا معنا؟ فقالا: ⦗٦٥١⦘ يا رسولَ الله إنا كنَّا قد صلَّيْنا في رِحَالِنا، قال: فلا تفعلا، إذا صلَّيتُما في رِحالِكُما، ثم أتيتُما مسجدَ جماعة فصلِّيا معهم، فإنَّها لكم نافلة» . أخرجه أبو داود والترمذي والنسائي.\nوفي أخرى لأبي داود: «أنه صلَّى معَ رسولِ الله - ﷺ- وهو غلام شاب، فلما صلى إذا رجلان لمُ يصلِّيا في ناحية المسجد ...» وذكر الحديث.\nوقال في الأولى: «في مسجدنا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُرْعَدُ فرائِصُهما): الفرائص: جمع فَريصة، وهي اللحمة من الجنب والكتف التي لا تزال تُرْعَد - أي: تتحرك - من الدابة، فاستُعِير للإنسان، لأن له فَرِيصة، وهي تَرْجُف عند الخوف.\n_________\n(١) رواه أبو داود رقم (٥٧٥) و(٥٧٦) في الصلاة، باب فيمن صلى في منزله ثم أدرك الجماعة يصلي معهم، والترمذي رقم (٢١٩) في الصلاة، باب ما جاء في الرجل يصلي وحده ثم يدرك الجماعة، والنسائي ٢ / ١١٢ و١١٣ في الإمامة، باب إعادة الفجر مع الجماعة لمن صلى وحده، وإسناده صحيح، وقال الترمذي: حديث حسن صحيح، وهو قول غير واحد من أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٦٠) قال: حدثنا هشيم. وفي (٤/١٦١) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا سفيان. وفي (٤/١٦١) قال: حدثنا بهز قال: حدثنا أبو عوانة. وفي (٤/١٦١) قال: حدثنا يزيد بن هارون. قال: أخبرنا هشام بن حسان وشعبة وشريك. وفي (٤/١٦١) قال: حدثنا أسود بن عامر وأبو النضر. قالا: حدثنا شعبة. وفي (٤/١٦١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والدارمي (١٣٧٤) قال: حدثنا هاشم بن القاسم قال: حدثنا شعبة. وأبو داود (٥٧٥) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة: وفي (٥٧٦) قال: حدثنا ابن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. وفي (٥٧٦) قال: حدثنا ابن معاذ قال: حدثنا أبي. قال: حدثنا شعبة. وفي (٦١٤) قال: حدثنا مسدد. قال: حدثنا يحيى، عن سفيان. والترمذي (٢١٩) قال: حدثنا أحمد بن منيع. قال: حدثنا هشيم. والنسائي (٢/١١٢) وفي الكبرى (٨٤٢) قال: أخبرنا زياد بن أيوب. قال: حدثنا هشيم. وفي (٣/٦٧) وفي الكبرى (١١٦٦) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا يحيى، عن سفيان. وابن خزيمة (١٢٧٩) قال: حدثنا يعقوب بن إبراهيم الدورقي وزياد ابن أيوب. قالا: حدثنا هشيم. وفي (١٦٣٨) قال: حدثنا أبو هاشم زياد بن أيوب وأحمد بن منيع. قالا: حدثنا هشيم (ح) وحدثنا بندار: قال: حدثنا محمد (ح) وحدثنا الصنعاني. قال: حدثنا خالد. قالا: حدثنا شعبة. (ح) وحدثنا أحمد بن منيع. قال: حدثنا يزيد بن هارون. قال: أخبرنا هشام بن حسان وشعبة وشريك (ح) وحدثنا سلم بن جنادة. قال: حدثنا وكيع، عن سفيان. وفي (١٧١٣) قال: حدثنا أحمد بن منيع. قال: حدثنا هشيم.\nستتهم - هشيم، وسفيان، وأبو عوانة، وهشام بن حسان، وشعبة، وشريك - عن يعلى بن عطاء. قال: حدثنا جابر بن يزيد بن الأسود، فذكره.\n* رواية يحيى عن سفيان مختصرة على: «صليت خلف رسول الله -ﷺ- فكان إذا انصرف انحرف.» .\n* وزاد أبو عوانة في رواية «قال: فقال أحدهما استغفر لي يا رسول الله فاستغفر له. قال: ونهض الناس إلى رسول الله -ﷺ- ونهضت معهم وأنا يومئذ أشب الرجال وأجلده. قال: فما زلت أزحم الناس حتى وصلت رلى رسول الله -ﷺ-، فأخذت بيده فوضعتها إما على وجهي أو صدري. قال: فما وجدت شيئا أطيب ولا أبرد من يد رسول الله -ﷺ-. قال: وهو يومئذ في مسجد الخيف.» .\nوقال الترمذي: حديث يزيد بن الأسود حديث حسن صحيح.","vol":"5","page":650},{"text":"٣٩٢٨ - (ط د) أبو أيوب الأنصاري - ﵁ -: «سأله رجُل فقال: أُصلِّي في بيتي، ثم آتي المسجدَ فأجدُ الإمامَ يُصلِّي، أفأُصلِّي مَعَهُ؟ فقال أبو أيوب: نعم، صلِّ معه، فإن من صَنَعَ ذلك فإن له سهمَ جمْع، أو مِثْلَ سَهمِ جمْع» . أخرجه الموطأ. ⦗٦٥٢⦘ وفي رواية أبي داود قال: «سأله رجُل من [بني] أسدِ بنِ خُزيمةَ قال: يصلِّي أحدُنا في منزله الصلاة، ثم يأتي المسجدَ وتقامُ الصلاةُ، فأُصلِّي معهم، فأجد في نفسي من ذلك شيئًا؟ فقال أبو أيوب: سأَلْنا عن ذلك النبيَّ -ﷺ-؟ فقال: فذلك له سهمُ جَمْع» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سهم جَمْع): قال الخطابي: يريد بقوله: سهم جَمع: أنه سهم من الخير جُمع له [فيه] حظَّان، قال: وقال الأخفش: يريد [به]: سهم الجيش، قال: و«الجمع» الجيش هاهنا، واستدل بقوله تعالى: ﴿فَلَمَّا تَرَاءَى الْجَمْعَانِ﴾ [الشعراء: ٦١] وبقوله تعالى ﴿سَيُهْزَمُ الْجَمْعُ﴾ [القمر: ٤٥] .\n_________\n(١) رواه الموطأ ١ / ١٣٣ في صلاة الجماعة، باب إعادة الصلاة مع الإمام، وأبو داود رقم (٥٧٨) في الصلاة، باب فيمن صلى في منزله ثم أدرك الجماعة يصلي معهم، وفي سنده رجل مجهول، ولكن يشهد له الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٢٩٧) . وأبود داود (٥٧٨) قال: حدثنا أحمد بن صالح، قال: قرأت على ابن وهب، قال: أخبرني عمرو عن بكير.\nكلاهما - مالك، وبكير - قال بكير. أنه سمع عفيف بن عمرو بن المسيب يقول: حدثني رجل من بني أسد بن خزيمة، فذكره.","vol":"5","page":651},{"text":"٣٩٢٩ - (ط) ابن عمر - ﵄ -: «أن رجلًا سأله فقال: إني أُصلِّي في بيتي، ثم أُدْرِكُ الصلاةَ في المسجد مع الإمام، أفأُصلِّي معه؟ قال له: نعم، قال الرجل: أيَّتُهما أجعلُ صلاتي؟ قال ابن عمر: [أوَ] ذلك إليك؟ إنما ذلك إلى الله ﷿، يجعل أَيَّتَهما شاءَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٣٣ في صلاة الجماعة، باب إعادة الصلاة مع الإمام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٢٩٥) عن نافع، أن رجلا سأل عبد الله بن عمر، فسأله، فذكره.","vol":"5","page":652},{"text":"٣٩٣٠ - (د) يزيد بن عامر - ﵁ -: قال: «جئتُ رسولَ الله - ﷺ- وهو في الصلاة، فجلستُ، ولم أدخلْ مَعَهُم في الصلاة، فلما انصرف رسولُ الله - ﷺ- رآني جالسًا، فقال: ألم تُسِلْم يا يزيدُ؟ قلت: بلى يا رسولَ الله، قد أسلمتُ، قال: فما منعك أن تدخلَ مع الناس في صلاتِهم؟ قال: إني كنتُ قد صَلَّيتُ في منزلي [وأنا] أحسِبُ أن قد صلَّيتم، فقال: إذا جئتَ الصلاةَ فوجدتَ النَّاس فصلِّ معهم، وإن كنتَ قد صلَّيتَ، تكن لك نافلة، وهذه مكتوبة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٧٧) في الصلاة، باب فيمن صلى في منزله ثم أدرك الجماعة يصلي معهم، وفي سنده نوح بن صعصعة، وهو مجهول الحال، ولكن يشهد له الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٧٧) قال: حدثنا قتيبة، قال: حدثنا معن بن عيس، عن سعيد بن السائب، عن نوح بن صعصعة، فذكره.","vol":"5","page":653},{"text":"٣٩٣١ - (م ت س د) أبو ذر الغفاري - ﵁ -: قال: قال لي رسولُ الله: «كيف أنتَ إذا كانت عليك أمراءُ يُمِيتُون الصلاةَ» أو قال: «يؤخِّرُونَ الصلاةَ عن وقتها» قلت: ما تأمرني؟ قال: «صلِّ الصلاةَ لوقتها، فإن أدركتَها معهم فصلِّ، فإنها لك نافلة» .\nوفي رواية «فإن أُقيمتِ الصلاةُ وأنت في المسجد فصلِّ» . وفي أخرى: «فإن أدركَتْكَ - يعني: الصلاةَ - معهم فصلِّ، ولا تقل: إني قد صلَّيتُ فلا أُصلِّي» . وفي أخرى متصلًا به: أن أبا ذرّ قال: «إن خليلي أوصاني أن أسمعَ وأطيعَ وإن كان عبدًا مُجَدَّعَ الأطراف، وأن أُصلِّي الصلاةَ لوقتها ...» وذكر الحديث بمعناه، وفصَلَ مسلم السمع ⦗٦٥٤⦘ والطاعة منه.\nوأخرجه في المغازي أخرجه مسلم وأبو داود والترمذي والنسائي وفي أخرى للنسائي عن أبي العالية البَرَّاء قال: «أخَّر زياد الصلاةَ، فأتاني عبد الله بنُ الصامت، فألقيتُ له كرسيًّا فجلس عليه، فذكرتُ له صُنْعَ زياد فعضَّ على شَفَتيهِ، وضرب [على] فخذي، وقال: إني سألتُ أبا ذر كما سألتني؟ فضربَ فخذي كما ضربتُ فَخِذكَ، وقال: إني سألتُ رسولَ الله -ﷺ- كما سألتني؟ فضرب فخذي كما ضربتُ فخذك فقال: - ﷺ-: صلِّ الصلاةَ لوقتها، فإن أدركتَ معهم فصلِّ، ولا تقُلْ: إني قد صلَّيتُ، فلا أُصلِّي» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُجَدَّعَ الأطراف): الجدْع: قطع الأطراف، وعبد مُجَدَّع الأطراف: مقطوع الأنف أو اليد أو الرجل ونحو ذلك.\n_________\n(١) رواه مسلم رقم (٦٤٨) في المساجد، باب كراهية تأخير الصلاة عن وقتها، ورقم (١٨٣٧) في الإمارة، باب وجوب طاعة الأمراء في غير معصية وتحريمها في المعصية، وأبو داود رقم (٤٣١) في الصلاة، باب إذا أخر الإمام الصلاة عن الوقت، والترمذي رقم (١٧٦) في الصلاة، باب في تعجيل الصلاة إذا أخرها الإمام، والنسائي ٢ / ٧٥ في الإمامة، باب الصلاة مع أئمة الجور، وباب إعادة الصلاة بعد ذهاب وقتها مع الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٤٧) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن أيوب عن أبي العالية. وفي (٥/١٤٩) قال: حدثنا مرحوم بن عبد العزيز العطار. قال: حدثني أبو عمران الجوني. وفي (٥/١٦٥) قال: حدثنا وكيع، عن شعبة، عن أبي عمران الجوني. وفي (٥/١٥٩) قال: حدثنا هاشم. قال: حدثنا المبارك بن فضالة، عن أبي نعامة (ح) وحدثنا حسين. قال: حدثنا المبارك. قال: حدثني أبو نعامة. وفي (٥/١٦٠) قال: حدثنا إسماعيل. قال: حدثنا أيوب، عن أبي العالية البراء. وفي (٥/١٦٣) قال: حدثنا عبد العزيز بن عبد الصمد. العمي. قال: حدثنا أبو عمران الجوني. وفي (٥/١٦٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن بديل بن ميسرة، قال: سمعت أبا العالية البراء. وفي (٥/١٦٩) قال: حدثنا إسماعيل، قال: حدثنا صالح بن رستم، عن أبي عمران الجوني. والدارمي (١٢٣٠) قال: أخبرنا سهل بن حماد، قال: حدثنا شعبة، عن بديل، عن أبي العالية البراء. وفي (١٢٣١) قال: أخبرنا يزيد بن هارون، قال: حدثنا همام، قال: حدثنا أبو عمران الجوني. والبخاري في الأدب المفرد (٩٥٤) قال: حدثنا موسى، قال: حدثنا وهيب، قال حدثنا أيوب، عن أبي العاية. ومسلم (٢/١٢٠) قال: حدثنا خلف بن هشام، قال: حدثنا حماد بن زيد. (ح) وحدثني أبو الربيع الزهراني، وأبو كامل الجحدري. قالا: حدثنا حماد، عن أبي عمران. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا جعفر ابن سليمان، عن أبي عمران الجوني. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن إدريس، عن شعبة، عن أبي عمران. وفي (٢/١٢١) قال: وحدثني يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث، قال: حدثنا شعبة، عن بديل، قال: سمعت أبا العالية (ح) وحدثني زهير بن حرب، قال: شعبة، عن بديل، قال: سمعت أبا العالية. (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل بن إبراهيم، عن أيوب، عن أبي العالية. (ح) وحدثنا عاصم بن النضر التيمي، قال: حدثنا خالد بن الحارث، قال: حدثنا شعبة، عن أبي نعامة. (ح) وحدثني أبو غسان المسمعي، قال: حدثنا معاذ - وهو ابن هشام - قال: حدثني أبي، عن مطر، عن أبي العالية البراء. وأبو داود (٤٣١) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد، عن أبي عمران - يعني الجوني - وابن ماجة (١٢٥٦) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أبي عمران الجوني. والترمذي (١٧٦) قال: حدثنا محمد بن موسى البصري، قال: حدثنا جعفر بن سليمان الضبعي، عن أبي عمران الجوني. والنسائي (٢/٧٥) وفي الكبرى (٧٦٥) قال: أخبرنا زياد بن أيوب قال: حدثنا إسماعيل بن علية، قال: حدثنا أيوب، عن أبي العالية البراء، وفي (٢/١١٣) وفي الكبرى (٨٤٣) قال: أخبرنا محمد بن عبد الأعلى، ومحمد بن إبراهيم بن صدران، عن خالد بن الحارث، قال: حدثنا شعبة، عن بديل، قال: سمعت أبا العالية. وابن خزيمة (١٦٣٧) قال: حدثنا محمد بن بشار، ويحيى بن حكيم، قالا: حدثنا عبد الوهاب. (ح) وحدثنا عمران بن موسى القزاز، قال: حدثنا عبد الوارث، قالا: حدثنا أيوب (ح) وحدثنا أبو هاشم زياد بن أيوب، قال: حدثنا إسماعيل - يعني ابن علية- قال: أخبرنا أيوب، عن أبي العالية البراء. وفي (١٦٣٩) قال: حدثنا محمد بن هشام، ويحيى بن حكيم، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أيوب، عن أبي العالية البراء.\nثلاثتهم - أبو العالية، وأبو عمران الجوني، وأبو نعامة - عن عبد الله بن الضامت، فذكره.","vol":"5","page":653},{"text":"٣٩٣٢ - (م د س) عمرو بن ميمون الأودي قال: قَدِمَ علينا معاذُ بن جبل اليمنَ، رسولُ رسولِ الله - ﷺ- إلينا، قال: فسمعتُ تكبيرةُ مع الفجر - رجل أجشُّ الصوت - قال: فأُلقيتْ عليه مَحبَّتي، فما فارقتُه حتى ⦗٦٥٥⦘ دَفَنْتُهُ بالشام ميتًا، ثم نظرتُ إلى أفقهِ الناس بعدَه، فأتيتُ ابنَ مسعود، فلزمتُه حتى مات، قال: «قال [لي] رسولُ الله - ﷺ-: كيف بكم إذا أتتْ عليكم أمراءُ يصلُّون الصلاةَ لغير ميقاتها؟ قلت: فما تأمرني إن أدْركني ذلك يا رسول الله؟ قال: صلِّ الصلاةَ لميقاتها، واجعل صلاتَكَ معهم سُبحة» . أخرجه أبو داود.\nوفي رواية مسلم: قال الأسود وعلقمة: أتينا ابنَ مسعود في داره، وكانت بجنب المسجد، فقال: «أصلَّى هؤلاءِ خلفكم؟ قلنا: لا، فقال: قوموا فصلُّوا، فلم يأمرْنا بأذانِ ولا إقامة، قال: وذهبنا لنقومَ خلفَهُ، فأخذ بأيدينا، فجعل أحدنا عن يمينه، والآخر عن شماله، قال: فلما ركع وضعْنا أيدينا على رُكبنا، قال: فضرب أيدينا، وطبَّق بين كفَّيه، ثم أدخلهما بين فخذيه (١)، قال: فلما صلى قال: إنه سيكون عليكم أُمَراءُ يؤخِّرون الصلاةَ عن ميقاتها، ويختُنقُونها إلى شَرَقِ الموتَى، فإذا رأَيتموهم قد فعلوا ذلك فصلُّوا الصلاةَ لميقاتِها، واجعلوا صلاتكم معهم سُبْحَة، وإذا كنتم ثلاثةَ فصلُّوا جميعًا، وإذا كنتم أكثر من ذلك، فليؤمَّكم أحدُكم، وإذا ركع أحدُكم، فليَفْرِش ذِراعيهِ على فخذيه، وليَجْنأ وليُطَبِّقْ بين كفَّيه، فلكأني أنظُرُ إلى اختلافِ أصابعِ رسولِ الله - ﷺ- فأراهم» .\nوفي رواية النسائي قال: قال ⦗٦٥٦⦘ رسولُ الله - ﷺ-: «لعلكم سَتُدْرِكون أقوامًا يصلُّون الصلاةَ لغير وقتها، فإن أدركتموهم فصلُّوا الصلاةَ لوقتها، وصلُّوا معهم، واجعلوها سبحة» .\nوفي أخرى قالا: «دخلنا على عبد الله نصفَ النهار، فقال: إنه سيكون أمراءُ يشتغلون عن وقت الصلاةِ، فصلُّوا لوقتها، ثم قام فصلَّى بيني وبينه، وقال: هكذا رأيتُ رسولَ الله - ﷺ- يصلي» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أجَشَّ الصوت): رجل أجَشُّ الصوت، أي: غليظ الصوت بِغُنَّة.\n(سُبْحة): السُّبْحة هاهنا: النافلة من الصلوات، وقد ذُكِرت.\n(ميقاتها): الميقات: مِفْعال من الوقت.\n(يخنُقُونها): أي يؤخرونها، يقال: خَنَقت الوقت: أي: أخرته وضيَّقْته.\n(شَرَق الموتى): هو حين تدنو الشمس للغروب، يقال: شَرَقت الشمس شَرقًا: إذا ضعف لونها، لأن لونها في آخر النهار عند الغروب. ⦗٦٥٧⦘ يحمر ويضعف، ولما كان ضوؤها عند ذلك الوقت ساقطًا على المقابر أضافه إلى الموتى، وقيل، هو أن يَشرَق المحتَضِر بريقه، فأراد أنهم يصلُّونها، ولم يَبْقَ من النهار إلا قدر ما يبقى من نَفَس المحتضر.\n(ولْيَجْنَأ): قد جاء في الحديث هذه اللفظة «وليجنأ» فإن كانت بالحاء فهو من حنا ظهره: إذا عطفه، وقد تقدَّم ذكره، وإن كان بالجيم فهو من جنأ الرجل على الشيء. وجانأ عليه: إذا أكب عليه. وكلا المعنيين متقارب، والذي قرأناه في كتاب الحميدي: بالحاء، والذي قرأناه في كتاب مسلم: بالجيم، والله أعلم.\n_________\n(١) وهو التطبيق المنسوخ، وقد تقدم غير مرة، وبقي عليه ابن مسعود ﵁.\n(٢) رواه مسلم رقم (٥٣٤) في المساجد، باب الندب إلى وضع الأيدي على الركب في الركوع، وأبو داود رقم (٤٣٢) في الصلاة، باب إذا أخر الإمام الصلاة عن الوقت، والنسائي ٢ / ٧٥ و٧٦ في الإمامة، باب الصلاة مع أئمة الجور، وباب موقف الإمام إذا كانوا ثلاثة، والاختلاف في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ورواية الباب أخرجها أبو داود (٤٣٢) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد، قال: حدثنا الأوزاعي، قال: حدثني حسان - يعني ابن عطية -، عن عبد الرحمن بن سابط، عن عمرو بن ميمون، فذكره.\nوالرواية الثانية: تقدمت هي والرواية الثالثة.\nأخرجها أحمد (١/٣٧٩) (٣٦٠١) وابن ماجة (١٢٥٥) قال: حدثنا محمد بن الصباح. والنسائي (٢/٧٥) وفي الكبرى (٣٢٢) قال: أخبرنا عبيد الله بن سعيد. وابن خزيمة (١٦٤٠) قال: حدثنا يعقوب ابن إبراهيم الدورقي، ومحمد بن هشام.\nخمستهم - أحمد بن حنبل، ومحمد بن الصباح، وعبيد الله بن سعيد، ويعقوب، ومحمد بن هشام - عن أبي بكر بن عياش، عن عاصم، عن زر بن حبيش. فذكره.","vol":"5","page":654},{"text":"٣٩٣٣ - (د) عبادة بن الصامت - ﵁ -: قال: قال رسولُ الله - ﷺ-: «إنَّها ستكون عليكم بعدي أمراءُ تشْغَلُهم أشياءُ عن الصلاةِ لوقتها، حتى يذهبَ وقْتُها، فصلُّوا الصلاةَ لوقتها، فقال رجل: يا رسولَ الله، أُصلِّي معهم؟ قال: نعم» . وفي رواية: «إن أدركتها أُصلِّيها معهم؟ قال: نعم إن شئتَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٣٣) في الصلاة، باب إذا أخر الإمام الصلاة عن الوقت، وإسناده صحيح، وله شاهد بمعناه عند مسلم من حديث أبي ذر رقم (٦٤٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣١٥) قال: حدثنا وكيع، قال: حدثنا سفيان الثوري. وفي (٥/٣١٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٤٣٣) قال: حدثنا محمد بن قدامة بن أعين، قال: حدثنا جرير (ح) وحدثنا محمد بن سليمان الأنباري، قال: حدثنا وكيع، عن سفيان الثوري. وابن ماجة (١٢٥٧) قال: حدثنا محمد بن بشار، قال: حدثنا أبو أحمد، قال: حدثنا سفيان بن عيينة. وعبد الله بن أحمد في زياداته على المسند (٥/٣٢٩) قال: حدثنا أبو خيثمة، زهير بن حرب، قال: حدثنا جرير.\nأربعتهم - الثوري، وشعبة، وجرير، وابن عيينة - عن منصور، عن هلال ابن يساف، عن أبي المثنى الحمصي، عن أبي أبي ابن امرأة عبادة بن الصامت، فذكره.\n* لفظ رواية ابن عيينة: «سيكون أمراء، تشغلهم أشياء، يؤخرون الصلاة عن وقتها، فاجعلوا صلاتكم معهم تطوعا» .\n* واية جرير، قال: - عن أبي المثنى، عن ابن أخت عبادة - ورواية شعبة: عن ابن امرأة عبادة.","vol":"5","page":657},{"text":"٣٩٣٤ - (د) قبيصة بن وقاص - ﵁ -: قال: قال رسولُ الله - ﷺ- «يكون عليكم أمراءُ من بعدي يؤخِّرون الصلاةَ، فهي لكم، وهي عليهم، ⦗٦٥٨⦘ فصلُّوا معهم ما صلَّوا القِبْلةَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٣٤) في الصلاة، باب إذا أخر الإمام الصلاة عن الوقت، وفي سنده صالح بن عبيد، لم يوثقه غير ابن حبان، ولكن يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٤) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا أبو هاشم، يعنى الزعفراني، قال: حدثني صالح بن عبيد، فذكره.","vol":"5","page":657},{"text":"<span data-type=\"title\" id=toc-768>المنع من الإعادة</span>\n٣٩٣٥ - (د س) سليمان - مولى ميمونة - ﵂ -: قال: «أتيْتُ ابنَ عُمَرَ على البَلاط (١)، وهم يُصلُّون، فقلتُ: ألا تُصلِّي معهم؟ قال: قد صلَّيتُ، وإني سمعتُ رسولَ الله - ﷺ- يقول: لا تُصَلُّوا صلاة في يوم مرتين» أخرجه أبو داود والنسائي (٢) .\n_________\n(١) موضع معروف بالمدينة المنورة.\n(٢) رواه أبو داود رقم (٥٧٩) في الصلاة، باب إذا صلى ثم أدرك جماعة يعيد، والنسائي ٢ / ١١٤ في الإمامة، باب سقوط الصلاة عمن صلى مع الإمام في المسجد جماعة، ورواه أيضًا أحمد في \" المسند \" ٢ / ١٩ و٤١، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٩) (٤٦٨٩) قال: حدثنا يحيى. وفي (٢/٤١) (٤٩٩٤) قال: حدثنا يزيد وأبو داود (٥٧٩) قال: حدثنا أبو كامل، قال: حدثنا يزيد بن زريع. والنسائي (٢/١١٤) وفي الكبرى (٨٤٤) قال: أخبرنا إبراهيم بن محمد التيمي، قال: حدثنا يحيى بن سعيد. وابن خزيمة (١٦٤١) قال: حدثنا أحمد بن العلاء بن كريب، قال: حدثنا أبو خالد (ح) وحدثنا علي بن خشرم، قال: حدثنا عيسى (ح) وحدثنا موسى بن عبد الرحمن المسروقي، قال: حدثنا أبو أسامة.\nستتهم - يحيى بن سعيد، ويزيد بن هارون، ويزيد بن زريع، وأبو خالد، وعيسى، وأبو أسامة - عن حسين بن ذكوان المعلم، قال: حدثنا عمرو بن شعيب، قال: حدثني سليمان مولى ميمونة، فذكره.","vol":"5","page":658},{"text":"٣٩٣٦ - (ط) نافع أن عبد الله بن عمر كان يقول: «من صلَّى المغرب أو الصبح، ثم أدركهما مع الإمام فلا يَعُدْ لهما» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٣٣ في صلاة الجماعة، باب إعادة الصلاة مع الإمام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٢٩٨) عن نافع، أن عبد الله بن عمر، فذكره.","vol":"5","page":658},{"text":"<span data-type=\"title\" id=toc-769>الفصل الخامس: في أحاديث متفرقة</span>\n٣٩٣٧ - (م د ت س) أبو هريرة - ﵁ -: أن رسولَ الله ⦗٦٥٩⦘ ﷺ- قال: «إذا أُقيمتِ الصلاةُ فلا صلاةَ إلا المكتوبةَ» . قال حماد: ثم لقيتُ عمرو بنَ دينار فحدَّثني به، ولم يرفعه، أخرجه مسلم وأبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٧١٠) في صلاة المسافرين، باب كراهية الشروع في نافلة بعد شروع المؤذن، وأبو داود رقم (١٢٦٦) في الصلاة، باب إذا أدرك الإمام ولم يصل ركعتي الفجر، والترمذي رقم (٤٢١) في الصلاة، باب إذا أقيمت الصلاة فلا صلاة إلا المكتوبة، والنسائي ٢ / ١١٦ في الإمامة، باب ما يكره من الصلاة عند الإقامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عمرو بن دينار المكي، عن عطاء بن يسار، عن أبي هريرة، أخرجه مسلم في الصلاة (١١٧: ١) عن محمد بن حاتم ومحمد بن رافع.\nكلاهما عن - شبابة بن سوار - و(١١٧: ١) عن أحمد بن حنبل، عن غندر، عن شعبة.\nكلاهما عن ورقاء بن عمر، عن عمرو بن دينار، به و(١١٧: ٢) عن يحيى بن حبيب، عن روح بن عبادة، و(١١٧: ٣) عن عبد بن حميد. عن عبد الرزاق.\nكلاهما - عن زكريا بن إسحاق - عنه به، و(١١٧: ٤) عن الحسن بن علي الحلواني، عن يزيد بن هارون، عن حماد بن زيد، عن أيوب، عن عمرو بن دينار به وزاد، قال: حماد: ثم لقيت عمرا فحدثني به، ولم يرفعه، وأبو داود فيه الصلاة (٢٩٥: ٢) عن أحمد بن حنبل به، و(٢٩٥: ٢) عن الحسن بن علي، عن يزيد بن هارون به، ولم يذكر الزيادة. و(٢٩٥: ٢) عن محمد بن المتوكل، عن عبد الرزاق، به و(٢٩٥: ٢) عن مسلم بن إبراهيم، عن حماد بن سلمة و(٢٩٥: ٢) عن الحسن بن علي، عن أبي عاصم، عن ابن جريج.\nكلاهما عن عمرو بن دينار، به، والترمذي فيه والصلاة (١٩٦) عن أحمد بن منيع، عن روح بن عبادة به وقال حسن. وهكذا روى أيوب ورقاء وزياد - يعني ابن سعد- وإسماعيل بن مسلم ومحمد بن جحادة، عن عمرو، ورواه حماد بن زيد، وابن عيينة، عن عمرو، ولم يرفعاه، والمرفوع أصح. والنسائي فيه الصلاة (٢٥٣: ٢) عن أحمد بن عبد الله بن الحكم ومحمد بن بشار.\nكلاهما عن غندر به - و(٢٥٢: ١) عن سويد بن نصر، عن عبد الله بن المبارك، عن زكريا بن إسحاق، وابن ماجة فيه الصلاة (١٤٢: ١) عن أبي بشر بكر بن خلف، عن روح بن عبادة، به. (١٤٢: ٢) عن محمود بن غيلان، عن يزيد بن هارون به، ولم يذكر الزيادة. وفي (١٤٢: ١) عن محمود بن غيلان، عن أزهر بن القاسم، عن زكريا بن إسحاق به.","vol":"5","page":658},{"text":"٣٩٣٨ - (ط) ربيعة بن أبي عبد الرحمن: «أنَّ ابنَ عمر كان إذا جاء المسجد وقد صلَّى الناسُ، بدأ بالصلاةِ المكتوبةِ، ولم يُصلِّ قبلَها شيئًا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٨ في قصر الصلاة في السفر، باب العمل في جامع الصلاة، وفي سنده انقطاع بين ربيعة ابن أبي عبد الرحمن وابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٤٠٥) عن ربيعة بن أبي عبد الرحمن، فذكره.","vol":"5","page":659},{"text":"٣٩٣٩ - (ت د) ابن عمرو بن العاص - ﵄ -: أن النبيَّ - ﷺ- قال: «إذا قضى الإمامُ الصلاةَ وتشهَّد فأحدَث قبل أن يتكلَّم فقد تمتْ صلاتُه وصلاةُ منْ خلْفَهُ ممن أتمَّ الصلاةَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٦١٧) في الصلاة، باب الإمام يحدث بعد ما يرفع رأسه من آخر الركعة، ورواه أيضًا الترمذي رقم (٤٠٨) في الصلاة، باب ما جاء في الرجل يحدث في التشهد، وفي سنده عبد الرحمن ابن زياد بن أنعم الأفريقي، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦١٧) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. والترمذي (٤٠٨) قال: حدثنا أحمد بن محمد بن موسى، الملقب مردويه، قال: أخبرنا ابن المبارك.\nكلاهما - زهير بن معاوية، وعبد الله بن المبارك - عن عبد الرحمن بن زياد بن أنعم، عن عبد الرحمن بن رافع، وبكر بن سوادة، فذكراه.\n* رواية ابن المبارك: «إذا أحدث يعني الرجل وقد جلس في آخر صلاته قبل أن يسلم، فقد جازت صلاته.» .\n* قال الترمذي: هذا حديث، إسناده ليس بذاك القوي، وقد اضطربوا في إسناده. وعبد الرحمن بن زياد بن أنعم، هو الإفريقي، وقد ضعفه بعض أهل الحديث، منهم: يحيى بن سعيد القطان، وأحمد بن حنبل.","vol":"5","page":659},{"text":"٣٩٤٠ - (خ) أبو هريرة - ﵁ -: «أن رسولَ الله - ﷺ ⦗٦٦٠⦘ قال: يُصلُّون لكم، فإن أصابوا فلكم [ولهم]، وإن أخطؤوا فلكم وعليهم» . أخرجه البخاري (١) .\n_________\n(١) ٢ / ١٥٧ في صلاة الجماعة، باب إذا لم يتم الإمام وأتم من خلفه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٥٥، ٥٣٦) والبخاري (١/١٧٨) قال: حدثنا الفضل بن سهل.\nكلاهما - أحمد، والفضل بن سهل - عن الحسن بن موسى الأشيب، قال: حدثنا عبد الرحمن بن عبد الله بن دينار المديني، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.","vol":"5","page":659},{"text":"٣٩٤١ - (د) عقبة بن عامر - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «من أمَّ النَّاس فأصابَ الوقتَ، فله ولهم، ومن انتَقَص من ذلك شيئًا، فعليه ولا عليهم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٨٠) في الصلاة، باب في جماع الإمامة وفضلها، ورواه أيضًا ابن ماجة رقم (٩٨٣) في إقامة الصلاة، باب ما يجب على الإمام، وفي سنده عبد الرحمن بن حرملة الأسلمي، وهو صدوق ربما أخطأ، كما قال الحافظ في \" التقريب \". أقول: ولكن يشهد له ما رواه البخاري ٢ / ١٠٧ في صلاة الجماعة، باب إذا لم يتم الإمام وأتم من خلفه، من حديث أبي هريرة ﵁ أن رسول الله ﷺ قال: \" يصلون لكم، فإن أصابوا فلكم ولهم، وإن أخطؤوا فلكم وعليهم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٤٥) قال: حدثنا الحكم بن نافع، قال: حدثنا ابن عياش، عن عبد الرحمن بن حرملة الأسلمي. وفي (٤/١٥٤) قال: حدثنا أبو النضر، قال: حدثنا الفرج، قال: حدثنا عبد الله بن عامر الأسلمي. وفي (٤/١٥٦) قال: حدثنا عبد الله بن الحارث، قال: حدثني الأسلمي. وفي (٤/٢٠١) قال: حدثنا علي بن عاصم، قال: حدثني عبد الرحمن بن حرملة. وأبو داود (٥٨٠) قال حدثنا سليمان بن داود المهري، قال: حدثنا ابن وهب، قال: أخبرني يحيى بن أيوب، عن عبد الرحمن بن حرملة. وابن ماجة (٩٨٣) قال: حدثنا محرز بن سلمة العدني، قال: حدثنا ابن أبي حازم، عن عبد الرحمن بن حرملة. وابن خزيمة (١٥١٣) قال: حدثنا علي بن حجر السعدي، قال: حدثنا إسماعيل بن عياش، عن عبد الرحمن بن حرملة الأسلمي (ح) وحدثنا الحسن بن محمد بن الصباح، قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا عبد الرحمن بن حرملة (ح) وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يحيى بن أيوب، عن عبد الرحمن بن حرملة الأسلمي.\nكلاهما - عبد الرحمن بن حرملة الأسلمي، وعبد الله بن عامر الأسلمي - عن أبي علي الهمداني، فذكره.\n* أخرجه أحمد (٤/١٤٦) قال: حدثنا إسحاق بن عيسى، قال: حدثنا عطاف، عن عبد الرحمن بن حرملة، عن رجل من جهينة، عن عقبة بن عامر، قال: سمعت رسول الله -ﷺ- يقول: «إنها ستكون عليكم أئمة من بعدي، فإن صلوا الصلاة لوقتها فأتموا الركوع والسجود فهي لكم ولهم، وإن لم يصلوا الصلاة لوقتها، ولم يتموا ركوعها ولا سجودها، فهي لكم وعليهم.» .\n* الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"5","page":660},{"text":"٣٩٤٢ - (م د س) جابر بن سمرة - ﵁ -: قال: «خرج علينا رسولُ الله - ﷺ- ونحن ندْعو ونرفَعُ أيدينا، فقال: مالي أراكم رافعي أيديكم كأنها أذْنابُ خيل شُمْس؟ اسْكُنوا في الصلاة، قال: ثم خرج علينا فرآنا حلَقًا، فقال: مالي أراكم عِزينَ؟ ثم خرج علينا فقال: ألا تُصَفُّونَ كما تَصُفُّ الملائكة عند ربِّها؟ قلنا: يا رسولَ الله، وكيف تَصُفُّ الملائكة عند ربها؟ قال: يُتِمُّون الصفوف الأُول، ويتراصُّون في الصفِّ» . ⦗٦٦١⦘ أخرجه مسلم وأخرجه أبو داود متفرِّقًا في ثلاثة مواضع، وأخرج النسائي المعنى الأول، وقد تقدَّم ذكر ذلك في ذكر السلام والخروج من الصلاة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَلَقًا): الحَلْقة بسكون اللام: حَلْقة الباب، وحَلْقة القوم، وجمعها حَلَق - بفتح الحاء واللام على غير قياس قاله الجوهري، قال: وقال الأصمعي: الجمع: حِلَق، مثل: بَدْرَة وبِدَر، وقَصعة وقِصَع، قال: وحكى يونس عن أبي عمرو: حَلَقة في الواحد، بالتحريك، والجمع: حَلَق، وقال ثعلب: كلهم يجيزه على ضعفه، وقال الشيباني: ليس في الكلام: حَلَقة بالتحريك إلا في جمع حَالِق، وهو الذي يحلق الشَّعر، والذي رويناه في كتاب مسلم «حِلَقًا» مضبوطًا بكسر الحاء، والله أعلم.\n(عِزين): جمع عِزَة، وهي الحَلْقة من الناس، والأصل: عِزوَة، وهذا من الجموع النادرة الخارجة عن بابها.\n_________\n(١) رواه مسلم رقم (٤٣٠) في الصلاة، باب الأمر بالسكون في الصلاة، وأبو داود رقم (٦٦١) في الصلاة، باب تسوية الصفوف، والنسائي ٢ / ٩٢ في الإمامة، باب حث الإمام على رص الصفوف والمقاربة بينها، وقد تقدم الحديث رقم (٣٥٦٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ «خرج علينا رسول الله -ﷺ- ونحن رافعو أيدينا في الصلاة، فقال: ما بالهم رافعين أيديهم في الصلاة كأنها أذناب الخيل الشمس اسكنوا في الصلاة.» .\nأخرجه أحمد (٥/٩٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، وفي (٥/١٠١) قال: حدثنا يحيى بن سعيد. وفي (٥/١٠١) قال: حدثنا أبو معاوية. وفي (٥/١٠٧) قال: حدثنا وكيع. ومسلم (٢/٢٩) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. وفي (٢/٢٩) قال: حدثني أبو سعيد الأشج، قال: حدثنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. وأبو داود (٩١٢) قال: حدثنا مسدد، قال: حدثنا أبو معاوية (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، وفي (١٠٠٠) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير. والنسائي (٤١٣) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا عبثر.\nثمانيتهم - شعبة، ويحيى، وأبو معاوية، ووكيع، وعيسى، وجرير، وزهير، وعبثر - عن الأعمش، عن المسيب بن رافع، عن تميم بن طرفة، فذكره.\nوبلفظ «دخل رسول الله -ﷺ- المسجد وهم حلق فقال: مالي أراكم عزين» .\nأخرجه أحمد (٥/٩٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة وفي (٥/١٠١) قال: حدثنا يحيى بن سعيد. وفي (٥/١٠١) قال: حدثنا أبو معاوية. وفي (٥/١٠٧) قال: حدثنا وكيع. ومسلم (٢/٢٩) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. وفي (٢/٢٩) قال: حدثني أبو سعيد الأشج، قال: حدثنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. وأبو داود (٤٨٢٣) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٤٨٢٤) قال: حدثنا واصل ابن عبد الأعلى، عن ابن فضيل. والنسائي في الكبرى تحفة الأشراف (٢١٢٩) عن هناد بن السري، عن وكيع (ح) وعن عبد الله بن أحمد بن عبد الله بن يونس، عن عبثر.\nسبعتهم - شعبة، ويحى، وأبو معاوية، ووكيع، وعيسى، وابن فضيل، وعبثر - عن الأعمش، عن المسيب بن رافع، عن ثميم بن طرفة، فذكره.\nوبلفظ: «ألا تصفون كما تصف الملائكة عند ربها؟ قال: قلنا: وكيف تصف الملائكة عند ربها؟ قال: يتمون الصفوف الأول، ويتراصون في الصف.» .\nأخرجه أحمد (٥/١٠١) قال: حدثنا أبو معاوية. وفي (٥/١٠٦) قال: حدثنا وكيع. ومسلم (٢/٢٩) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. وفي (٢/٢٩) قال: حدثني أبو سعيد الأشج، قال: حدثنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. وأبو داود (٦٦١) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير. وابن ماجة (٩٩٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع والنسائي (٢/٩٢) وفي الكبرى (٨٠١) قال: أخبرنا قتيبة. قال: حدثنا الفضيل بن عياض. وابن خزيمة (١٥٤٤) قال: حدثنا بندار، قال: حدثنا يحيى (ح) وحدثنا الدورقي، قال: حدثنا أبو معاوية (ح) وحدثنا علي بن خشرم، قال: أخبرنا عيسى. (ح) وحدثنا سلم ابن جنادة، قال: حدثنا وكيع.\nستتهم - أبو معاوية، ووكيع، وعيسى، وزهير، والفضيل، ويحيى - عن الأعمش، عن المسيب بن رافع، عن تميم بن طرفة، فذكره.","vol":"5","page":660},{"text":"<span data-type=\"title\" id=toc-770>الباب الثالث: في صلاة الجمعة</span>، وفيه ثمانية فصول\n<span data-type=\"title\" id=toc-771>الفصل الأول: في وجوبها وأحكامها</span>\n٣٩٤٣ - (د) عبد الله بن عمرو بن العاص - ﵄ -: أن رسولَ الله - ﷺ- قال: «الجمعةُ على مَن سمع النداء» . أخرجه أبو داود وقال: رواه جماعة، ولم يرفعوه، وإنما أسنده قَبِيصَةُ (١) .\n_________\n(١) رقم (١٠٥٦) في الصلاة، باب من تجب عليه الجمعة، وفي سنده أبو سلمة بن نبيه وشيخه عبد الله ابن هارون، وهما مجهولان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٥٦) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا قبيصة، قال: حدثنا سفيان، عن محمد بن سعيد يعني الطائفي، عن أبي سلمة بن نبيه، عن عبد الله بن هارون، فذكره.\n* قال أبو داود: روى هذا الحديث جماعة عن سفيان مقصورا على عبد الله بن عمرو، لم يرفعوه. وإنما أسنده قبيصة.","vol":"5","page":662},{"text":"٣٩٤٤ - (د) طارق بن شهاب - ﵁ -: أن رسول الله - ﷺ- قال: «الجمعة حق واجب على كل مسلم في جماعة، إلا على أربعة: عبد مملوك، أو امرأة، أو صبيّ، أو مريض» . أخرجه أبو داود، وقال: طارق قد رأى النبيَّ - ﷺ-، وهو يُعدُّ من أصحاب النبيِّ، ولم يسمع منه شيئًا (١) .\n_________\n(١) رقم (١٠٦٧) في الصلاة، باب الجمعة للمملوك والمرأة، وإسناده منقطع، فإن طارق بن شهاب لم يصح له سماع من النبي ﷺ كما قال أبو داود، ورواه أيضًا الشافعي في \" مسنده \" ١ / ١٥٢ متصلًا، ولكن في سنده إبراهيم بن محمد بن أبي يحيى الأسلمي، وهو متروك، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٦٧) قال: حدثنا عباس بن عبد العظيم، قال: حدثني إسحاق بن منصور، قال: حدثنا هريم، عن إبراهيم بن محمد بن المنتشر، عن قيس بن مسلم، عن طارق بن شهاب، فذكره. قال أبو داود: طارق بن شهاب قد رأى النبي -ﷺ- ولم يسمع منه شيئا.","vol":"5","page":662},{"text":"٣٩٤٥ - (د س) حفصة - ﵂ -: أن رسولَ الله - ﷺ- قال: «على كلِّ محتلم رَوَاح إلى الجمعة، وعلى من راحَ إلى الجمعة الغُسْلُ» أخرجه أبو داود، وفي رواية النسائي «رواحُ الجمعة على كل محتلم» (١) .\n_________\n(١) رواه أبو داود رقم (٣٤٢) في الطهارة، باب في الغسل يوم الجمعة، والنسائي ٣ / ٨٩ في الجمعة، باب التشديد في التخلف عن الجمعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٤٢) قال: حدثنا يزيد بن خالد الرملي، والنسائي (٣/٨٩) في الكبرى (١٥٨٦) قال: أخبرني محمود بن غيلان. قال: حدثنا الوليد بن مسلم. وابن خزيمة (١٧٢١) قال: حدثنا زكريا بن يحيى بن أبان المصري. قال: حدثنا يحيى بن بكير (ح) وحدثنا محمد بن علي بن حمزة قال: حدثنا يزيد بن خالد وهو ابن موهب.\nأربعتهم - يزيد بن خالد الرملي، والوليد بن مسلم، ويحيى بن بكير، ويزيد بن خالد بن موهب - عن المفضل بن فضالة، عن عياش بن عباس القتباني، عن بكير بن عبد الله بن الأشج، عن نافع، عن ابن عمر فذكره.","vol":"5","page":663},{"text":"٣٩٤٦ - (خ) يونس بن [يزيد الأيلي]: قال: كتب رُزَيق بن حكيم إلى ابن شهاب وأنا معه يومئذ بوادي القُرى: هل ترى أن أُجمِّعَ؟ ورُزَيْق عاملٌ على أرض يعْمَلُها، وفيها جماعة من السَّودان وغيرهم يعملون فيها، ورُزَيق يومئذ على أيْلةَ (١)، فكتبَ ابنُ شهاب، وأنا أسمعُ يأمُرُه أن يجمِّع، يخبره أن سالمًا حدَّثه: أن [عبد الله] بنَ عمرَ قال: سمعتُ رسولَ الله - ﷺ- يقول: «كلُّكم راع، وكلُّكم مسؤول عن رعِيَّته: الإمامُ راعٍ، ومسؤول عن رعيته، والرجل راعٍ في أهله، ومسؤول عن رعيته، والمرأةُ راعية في بيت زوجها، ومسؤولة عن رَعيَّتها، والخادمُ راعٍ في مال سيِّدِهِ، ومسؤول عن رَعِيَّتِهِ، قال: وحسبتُ أن قد قال: والرَّجُلُ راعٍ في مال أبيه، ومسؤول عن رعيته، فكلُّكم راع، وكلُّكم مسؤول عن رعيته» أخرجه البخاري، ⦗٦٦٤⦘ وقد أخرج معنى الرِّعاية أيضًا مسلم والترمذي وأبو داود، وقد تقدَّم الحديث بطرقه في «كتاب الخلافة» من حرف الخاء، ولم نُعْلم هاهنا إلا علامة البخاري وحدَه لا لانفرادِه بأصل الحديث (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": بلدة معروفة في طريق الشام بين المدينة ومصر على ساحل القلزم - البحر الأحمر - وكان رزيق - بتقديم الراء المهملة على الزاي - أميرًا عليها من قبل عمر بن عبد العزيز، والذي يظهر: أن الأرض التي كان يزرعها من أعمال أيلة.\n(٢) ٢ / ٣١٧ في الجمعة، باب الجمعة في القرى والمدن، وفي الاستقراض، باب العبد راع في مال سيده ولا يعمل إلا بإذنه، وفي العتق، باب كراهية التطاول على الرقيق، وباب العبد راع في مال سيده، وفي الوصايا، باب تأويل قول الله تعالى: ﴿من بعد وصية توصون بها﴾، وفي النكاح، باب قول الله تعالى: ﴿قوا أنفسكم وأهليكم نارًا﴾، وباب المرأة راعية في بيت زوجها، وفي الأحكام، باب قول الله تعالى: ﴿أطيعوا الله وأطيعوا الرسول﴾، وقد تقدم الحديث رقم (٢٠٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم برقم (٢٠٢٨) .","vol":"5","page":663},{"text":"٣٩٤٧ - (ت) رجل من أهل قباء: عن أبيه - وكان من أصحاب النبيِّ - ﷺ- قال: «أمرنا النبيُّ ﷺ أن نشهدَ الجمعةَ من قُباءَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٠١) في الصلاة، باب ما جاء من كم تؤتى الجمعة، وإسناده ضعيف، فيه جهالة الرجل من أهل قباء، وفيه أيضًا ثوير بن أبي فاختة، وهو ضعيف.","vol":"5","page":664},{"text":"٣٩٤٨ - (ت) أبو هريرة - ﵁ -: أن النبيَّ -ﷺ- قال: «الجمعةُ على من آواه الليل إلى أهله» . أخرجه الترمذي (١) . ⦗٦٦٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آواه الليل): أوَى يأوي إلى المنزل: إذا انضم إليه، والمراد به: من إذا صلى الجمعة وعاد إلى منزله وصل إليه وعليه نهار.\n_________\n(١) رقم (٥٠٢) في الصلاة، باب ما جاء من كم تؤتى الجمعة، وقال الترمذي: وهذا حديث إسناده ضعيف، إنما يروى من حديث معارك بن عباد، عن عبد الله بن سعيد المقبري، وضعف يحيى ابن سعيد القطان عبد الله بن سعيد المقبري في الحديث. أقول: بل إسناده تالف، فإن عبد الله ابن سعيد المقبري، متروك، ومعارك بن عباد، ضعيف، وعنه حجاج بن نصير، ضعيف، وقد استشهد بهذا الحديث أحمد بن الحسن الترمذي الحافظ الرحال صاحب أحمد بن حنبل، أمام أحمد بن حنبل، فغضب عليه أحمد وقال: استغفر ربك، استغفر ربك، لأنه لم يعد الحديث شيئًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٥) (٥/٧٤١) في كتاب العلل قال: سمعت أحمد بن الحسن يقول: كنا عند أحمد بن حنبل، فذكروا على من تجب الجمعة، فلم يذكر أحمد فيه عن النبي -ﷺ- شيئا، قال أحمد بن الحسن، فقلت لأحمد بن حنبل: فيه عن أبي هريرة، عن النبي -ﷺ- فقال أحمد: عن النبي -ﷺ-؟ قلت: نعم. قال أحمد بن الحسن: حدثنا حجاج بن نصير، قال: حدثنا معارك بن عباد، عن عبد الله بن سعيد المقبري، عن أبيه، فذكره.\nقال: فغضب عليّ أحمد بن حنبل، وقال لي استغفر ربك، استغفر ربك.\n* قال أبو عيسى: إنما فعل أحمد بن حنبل هذا لأنه لم يعد هذا الحديث شيئا، وضعفه لحال إسناده.","vol":"5","page":664},{"text":"٣٩٤٩ - (د) عائشة: قالت: «كان الناسُ يَنتَابُون الجمعةَ من منازلهم ومن العَوَالي» . أخرجه أبو داود، وهو طرف من حديث قد أخرجه البخاري ومسلم في «غسل الجمعة» وهو مذكور هناك بطوله (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنتَابُون) انتاب فلان القوم: إذا أتاهم مرَّة بعد مرَّة، وهو من النَّوبة.\n_________\n(١) رقم (١٠٥٥) في الصلاة، باب من تجب عليه الجمعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وهو جزء من حديث في الصححين بلفظ «كان الناس أهل عمل، ولم يكن لهم كفاة، فكانوا يكون لهم تفل. فقيل لهما: لو اغتسلتم يوم الجمعة.» .\nأخرجه الحميدي (١٧٨) قال: حدثنا سفيان. وأحمد (٦/٦٢) قال: حدثنا وكيع. قال: حدثنا سفيان والبخاري (٢/٨) قال: حدثنا عبدان. قال: أخبرنا عبد الله. ومسلم (٣/٣) قال: حدثنا محمد بن رمح. قال: أخبرنا الليث وأبو داود (٣٥٢) قال: حدثنا مسدد قال: حدثنا حماد بن زيد.\nخمستهم - سفيان بن عيينة، وسفيان الثوري، وعبد الله بن المبارك، والليث، وحماد - عن يحيى بن سعيد، عن عمرة، فذكرته.\n* في رواية الحميدي قال سفيان: حدثنا يحيى بن سعيد مالا أحصي.\nوبلفظ «كان أصحاب رسول الله -ﷺ- عمال أنفسهم، وكان يكون لهم أرواح. فقيل لهم: لو اغتسلتم.» .\nأخرجه البخاري (٢/٨) قال: حدثنا أحمد بن صالح. قال: حدثنا عبد الله بن وهب. قال: أخبرني عمرو بن الحارث، عن عبيد الله بن أبي جعفر، أن محمد بن جعفر بن الزبير حدثه. وفي (٣/٧٤) قال: حدثني محمد. قال: حدثنا عبد الله بن يزيد. قال: حدثنا سعيد. قال: حدثني أبو الأسود. ومسلم (٣/٣) قال: حدثني هارون بن سعيد الأيلي وأحمد بن عيسى. قالا: حدثنا ابن وهب. قال: أخبرني عمرو، عن عبيد الله بن أبي جعفر، أن محمد بن جعفر حدثه. وأبو داود (١٠٥٥) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: أخبرني عمرو، عن عبيد الله بن أبي جعفر، أن محمد بن جعفر حدثه. والنسائي في الكبرى (١٦٠٨) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ المكي. قال: حدثنا أبي. قال: حدثنا سعيد. قال: حدثني أبو الأسود. وابن خزيمة (١٧٥٣) قال: حدثنا محمد بن الوليد. قال: حدثنا قريش بن أنس. قال: حدثنا هشام بن عروة. وفي (١٧٥٤) قال: حدثنا أحمد بن عبد الرحمن بن وهب. قال: حدثنا عمي. قال: أخبرني عمرو، وهو ابن الحارث، عن عبيد الله بن أبي جعفر، أن محمد بن جعفر حدثه. ثلاثتهم - محمد بن جعفر، وأبو الأسود محمد بن عبد الرحمن، وهشام بن عروة - عن عروة بن الزبير، فذكره.\n* الروايات مطولة ومختصرة.\nوعن القاسم بن محمد بن أبي بكر، أنهم ذكروا غسل يوم الجمعة عند عائشة. فقالت: إنما كان الناس يسكنون العالية فيحضرون الجمعة وبهم وسخ، فإذا أصابهم الروح سطعت أرواحهم فيتأذى بها الناس، فذكر ذلك لرسول الله -ﷺ-. فقال: أولا يغتسلون.\nأخرجه النسائي (٣/٩٣) وفي الكبرى (١٦٠٩) قال: أخبرنا محمود بن خالد، عن الوليد. قال: حدثنا عبد الله بن العلاء أنه سمع القاسم بن محمد بن أبي بكر، فذكره.","vol":"5","page":665},{"text":"٣٩٥٠ - (س) ابن عمر: قال: قال النبيُّ - ﷺ-: «من أدركَ رَكعة من الجمعة أو غيرها فقد تمَّت صلاتُهُ» أخرجه النسائي (١) .\n_________\n(١) ١ / ٢٧٤ و٢٧٥ في المواقيت، باب من أدرك ركعة من الصلاة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١١٢٣) قال: حدثنا عمرو بن عثمان بن سعيد بن كثيربن زينار الحمصي. والنسائي (١/٢٧٤) قال: أخبرني موسى بن سليمان بن إسماعيل بن القاسم. وفي الكبرى (١٤٥٦) قال: أخبرني موسى بن سليمان بن إسماعيل بن القاسم. وفي الكبرى (١٤٥٦) قال: أخبرني عمرو بن عثمان بن سعيد بن كثير بن دينار، وموسى بن سليمان بن إسماعيل بن القاسم.\nكلاهما - عمرو بن عثمان، وموسى بن سليمان - قالا: حدثنا بقية، هو ابن الوليد، قال: حدثنا يونس ابن يزيد الأيلي، قال: حدثني الزهري، عن سالم، فذكره.\n* أخرجه النسائي في الكبرى (١٤٥٧) قال: أخبرنا محمد بن إسماعيل، قال: حدثنا أيوب، قال: حدثني أبو بكر، عن سليمان بن بلال، عن يونس، عن ابن شهاب، عن سالم، أن رسول الله -ﷺ- قال: «من أدرك ركعة من صلاة من الصلوات، فقد أدركها، إلا أنه يقضي ما فاته.» . مرسلا. ليس فيه ابن عمر.","vol":"5","page":665},{"text":"٣٩٥١ - (س) أبو هريرة: أن النبيَّ - ﷺ- قال: «من أدركَ من صلاةِ الجمعةِ ركعة فقد أدركَ» (١) أخرجه النسائي (٢) .\n_________\n(١) أي تمكن من إدراكه بضم الركعة الثانية لها.\n(٢) ٣ / ١١٢ و١١٣ في الجمعة، باب من أدرك ركعة من الجمعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١١٢١) قال: حدنا محمد بن الصباح. قال: أنبأنا عمر بن حبيب، عن ابن أبي ذئب، عن الزهري، عن أبي سلمة وسعيد بن المسيب، فذكراه.\n* أخرجه النسائي (٣/١١٢) قال: أخبرنا قتيبة ومحمد بن منصور، عن سفيان. وابن خزيمة (١٨٥٠) قال: حدثنا محمد بن عبد الله بن ميمون، بالإسكندرية. قال: حدثنا الوليد، عن الأوزاعي. وفي (١٨٥١) قال: حدثناه محمد بن عبد الله بن عبد الرحيم البرقي، قال: حدثنا ابن أبي مريم، قال: أخبرنا يحيى بن أيوب، عن أسامة بن زيد الليثي.\nثلاثتهم - سفيان، والأوزاعي، وأسامة - عن الزهري، عن أبي سلمة، عن أبي هريرة، فذكره. لم يذكر سعيد بن المسيب.\nلم يذكر المزي في تحفة الأشراف (١١) صفحة (٤٦) في ترجمة - محمد بن عبد الرحمن بن أبي ذئب، عن الزهري، عن أبي سلمة، عن أبي هريرة - هذا الحديث واكتفى بإيراد رواية ابن أبي ذئب، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة في (١/٤٥) الحديث (١٣٢٥٤) دون الإشارة إلى رواية أبي سلمة كعادته في مثل الأحاديث المشتركة. ولم يعقب على ذلك ابن حجر في النكت الظراف مع أن قوله عن أبي سلمة ثابت في نسختنا المطبوعة من سنن ابن ماجة والخطبة من مصباح الزجاجة في زوائد ابن ماجة الورقة (٧١) .","vol":"5","page":665},{"text":"<span data-type=\"title\" id=toc-772>الفصل الثاني: في المحافظة عليها، وإثم تاركها</span>\n٣٩٥٢ - (د س ت) أبو الجعد (١) الضمري - ﵁ - وكانت له صحبة: أن رسولَ الله - ﷺ- قال: «من ترَكَ ثلاثَ جُمَع تهاونًا بها طبَع الله على قلبه» . أخرجه أبو داود والنسائي، وعند الترمذي «من ترك الجمعة ثلاث مرَّات تَهاوُنًا بها طَبَعَ الله على قلبه» (٢) .\nوفي رواية ذكرها رزين «فقد بَرِئَ الله منه» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَبَعَ الله على قلبه): الطَّبع والختم واحد، والمراد: أنه بتركه الجمعة قد أُغْلِق قلبه وخُتِمَ عليه، فلا يصل إليه شيء من الخير.\n_________\n(١) في المطبوع: أبو جعدة، وهو خطأ.\n(٢) رواه أبو داود رقم (١٠٥٢) في الصلاة، باب التشديد في ترك الجمعة، والترمذي رقم (٥٠٠) في الصلاة، باب ما جاء في ترك الجمعة من غير عذر، والنسائي ٣ / ٨٨ في الجمعة، باب التشديد في التخلف عن الجمعة، وإسناده حسن، حسنه الترمذي وغيره، وصححه جماعة، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٤) قال: حدثنا يحيى بن سعيد. والدارمي (١٥٧٩) قال: حدثنا يعلى. وأبو داود (١٠٥٢) قال: حدثنا مسدد، قال: حدثنا يحيى وابن ماجة (١١٢٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس، ويزيد بن هارون، ومحمد بن بشر. والترمذي (٥٠٠) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى بن يونس. والنسائي (٣/٨٨) وفي السنن الكبرى (١٥٨٢) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا يحيى بن سعيد. وابن خزيمة (١٨٥٧) قال: حدثنا سلم بن جنادة، قال: حدثنا ابن إدريس. (ح) وحدثنا سلم بن جنادة أيضا قال: حدثنا وكيع، عن سفيان. وفي (١٨٥٨) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا المعتمر. (ح) وحدثنا علي بن حجر، قال: حدثنا إسماعيل. (ح) وحدثنا بندار، قال: حدثنا عبد الوهاب، يعني الثقفي. (ح) وحدثنا يعقوب بن إبراهيم، قال: حدثنا يحيى بن سعيد، ويزيد بن هاون.\nعشرتهم - يحيى بن سعيد، ويعلى، وعبد الله بن إدريس، ويزيد بن هارون، ومحمد بن بشر، وعيسى بن يونس، وسفيان، والمعتمر، وإسماعيل، وعبد الوهاب الثقفي - عن محمد بن عمرو بن علقمة الليثي عن عبيدة بن سفيان، فذكره.\nوقال الترمذي: حديث أبي الجعد حديث حسن.","vol":"5","page":666},{"text":"٣٩٥٣ - (م س) الحكم بن ميناءَ: أن عبد الله بن عمرَ، وأبا هريرةَ حدَّثاه: أنهما سمعا النبيَّ - ﷺ- يقول على مِنبره: «لَيَنْتَهينَّ أقوام عن وَدْعِهِم ⦗٦٦٧⦘ الجُمُعاتِ أو ليخْتِمَنَّ الله على قلوبهم، ثم ليكونُنَّ من الغافلين» أخرجه مسلم [و] أخرجـ[ـه] النسائي عن ابن عباس وأبي هريرة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَدْعِهم): الوَدْع: الترك، وهو مصدر وَدَع يَدَعُ وَدْعًا، وزعم بعض النحويين، أن مصدر مثل هذا الفعل متروك وكذلك أفعالها الماضية، وأنهم يستغنون عن «وَدَع» بـ «تَرَك» وعن الوَدْع بالتَّرْك، ونحو ذلك، ورسول الله - ﷺ- أفصح وأعرف بالعربية.\n_________\n(١) كذا في الأصل والمطبوع: وأخرجه النسائي عن ابن عباس وأبي هريرة، والذي في نسخ النسائي المخطوطة والمطبوعة: عن عبد الله بن عباس وابن عمر، والحديث ورواه مسلم رقم (٨٦٥) في الجمعة، باب التغليظ في ترك الجمعة، والنسائي ٣ / ٨٨ و٨٩ في الجمعة، باب التشديد في التخلف عن الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (١٥٧٨) قال: حدثنا يحيى بن حسان، قال: حدثنا معاوية بن سلام ومسلم (٣/١٠) قال: حدثني الحسن بن علي الحلواني، قال: حدثنا أبو توبة، قال: حدثنا معاوية وهو ابن سلام - والنسائي في الكبرى (١٥٨٥) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا سعيد بن الربيع، قال: حدثنا علي بن المبارك، عن يحيى بن أبي كثير.\nكلاهما - معاوية بن سلام، ويحيى بن أبي كثير - عن زيد بن سلام، أنه سمع أبا سلام، قال: حدثني الحكم بن ميناء، فذكره.\n* ورواه أيضا الحكم بن ميناء، عن ابن عباس، وابن عمرو الخدري.\nأخرجه أحمد (١/٢٣٩) (٢١٣٢) (٢/٨٤) (٥٥٦٠) قال: حدثنا يزيد، قال: أخبرنا هشام الدستوائي. وفي (١/٣٣٥) (٣٠٩٩) قال: حدثنا عبد الصمد، قال: حدثنا هشام الدستوائي. وفي (١/٣٣٥) (٣١٠٠) قال: حدثنا هدبة بن خالد، قال: حدثنا أبان بن يزيد العطار.\nكلاهما - هشام الدستوائي، وأبان العطار - عن يحيى بن أبي كثير، عن أبي سلام، عن الحكم بن ميناء، فذكره.\n* وأخرجه أحمد (١/٢٥٤) (٢٢٩٠) قال: حدثنا عفان، قال: حدثنا أبان العطار. والنسائي في الكبرى (١٥٨٥) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا سعيد بن الربيع، قال: حدثنا علي بن المبارك.\nكلاهما - أبان العطار، وعلي بن المبارك- عن يحيى بن أبي كثير، عن زيد بن سلام، عن أبي سلام، عن الحكم بن ميناء، فذكره. وزاد في إسناده زيد بن سلام.\n* وأخرجه النسائي (٣/٨٨) وفي الكبرى (١٥٨٤) قال: أخبرنا محمد بن معمر البصري، قال: حدثنا حبان، قال: حدثنا أبان، قال: حدثنا يحيى بن أبي كثير، عن الحضرمي بن لاحق، وعن زيد، عن أبي سلام، عن الحكم بن ميناء، فذكره. وزاد في إسناده: «الحضرمي بن لاحق، وزيد بن سلام» .\n* وأخرجه ابن ماجة (٧٩٤) قال: حدثنا علي بن محمد، قال: حدثنا أبو أسامة، عن هشام الدستوائي، عن يحيى بن أبي كثير، عن الحكم بن ميناء، فذكره.\nوقال: الجماعات. ولم يذكر بين يحيى بن أبي كثير، وبين الحكم بن ميناء أحدا..\n* وروى أيضا الحكم بن ميناء، عن أبي هريرة، وأبي سعيد الخدري.\nأخرجه ابن خزيمة (١٨٥٥) قال: حدثنا موسى بن سهل الرملي، قال: حدثنا الربيع بن نافع، أبو توبة، قال: حدثنا معاوية بن سلام، عن أخيه زيد بن سلام، أنه سمع أبا سلام الحبشي، يقول: حدثني الحكم ابن ميناء، فذكره.","vol":"5","page":666},{"text":"٣٩٥٤ - (ط) صفوان بن سليم - ﵁ -: قال مالك: «لا أدري أعن النبيِّ -ﷺ-، أم لا»، إلا أنه قال: «من ترك الجمعةَ ثلاثًا من غير عُذْر ولا عِلَّة، طبع الله على قلبه» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١١١ في الجمعة، باب القراءة في صلاة الجمعة والاحتباء ومن تركها من غير عذر، وقد تردد في رفعه مالك، والحديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٢٤٤) عن صفوان بن سليم. وقال الزرقاني في شرح الموطأ (١/٣٣٢) قال أبو عمر: هذا يسند من وجوه أحسنها حديث أبي الجعد الضمري بنحوه. أخرج الشافعي في الأم وأحمد وأصحاب السنن وصححه الحاكم وغيره عن أبي الجعد الضمري مرفوعا «من ترك الجمعة ثلاث مرات تهاونا بها طبع الله على قلبه» .\nوأخرج ابن عبد البر عن أبي قتادة مرفوعا: «من ترك الجمعة ثلاث مرات من غير ضرور، فقد طبع على قلبه.\nوأخرج أيضا عن أبي هريرة رفعه: من ترك الجمعة ثلاث مرات من غير عذر فقد طبع الله على قلبه.\nوأخرج الشافعي عن ابن عباس مرفوعا «من ترك الجمعة ثلاثا من غير ضرورة كتب منافقا في كتاب لا يمحى ولا يبدل» .\nوأخرج أبو يعلى برواة الصحيح عن ابن عباس رفعه «من ترك ثلاث جمعات متواليات فقد نبذ الإسلام وراء ظهره» .\nوفي مسلم عن ابن عمر وأبي هريرة، وذكر الحديث الماضي.","vol":"5","page":667},{"text":"٣٩٥٥ - (م) عبد الله بن مسعود - ﵁ -: أن النبيَّ - ﷺ- قال لقوم يتخلَّفون عن الجمعة: «لقد هممْتُ أن آمُرَ رجلًا يصلي بالناس، ثم أحرِّقَ على رجال يتخَلَّفون عن الجمعة بيُوتَهم» أخرجه مسلم (١) .\n_________\n(١) رقم (٦٥٢) في المساجد، باب فضل صلاة الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٩٤) (٣٧٤٣) قال: حدثنا يحيى بن آدم، قال: حدثنا إسرائيل. وفي (١/٤٠٢) (٣٨١٦) قال: حدثنا يحيى بن آدم، قال: حدثنا زهير.\nوفي (١/٤٢٢) (٤٠٠٧) قال: حدثنا أبو داود، يعني الطيالسي، قال: حدثنا زهير. وفي (١/٤٤٩) (٤٢٩٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (١/٤٤٩) (٤٢٩٧) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن معمر. وفي (١/٤٦١) (٤٣٩٨) قال: حدثنا حسن بن موسى، قال: حدثنا زهير. ومسلم (٢/١٢٣) قال: حدثنا أحمد بن عبد الله بن يونس، قال: حدثنا زهير. وابن خزيمة (١٨٥٣) قال: حدثنا أبو خيثمة علي بن عمرو بن خالد الحراني، قال: حدثنا أبي، قال: حدثنا زهير. وفي (١٨٥٤) قال: حدثنا يحيى بن حكيم، ومحمد بن معمر، قالا: حدثنا أبو داود، قال: حدثنا زهير.\nثلاثتهم - إسرائيل، وزهير، ومعمر - عن أبي إسحاق، عن أبي الأحوص، سمعه منه، فذكره.\n* في رواية إسرائيل: «لقد هممت أن آمر رجلا، فيصلي بالناس، ثم آمر بأناس لا يصلون معنا، فتحرق عليهم بيوتهم» .","vol":"5","page":667},{"text":"٣٩٥٦ - (د س) سمرة بن جندب - ﵁ -: أن رسولَ الله - ﷺ - قال: «من ترك الجمعة من غير عذر، فليتصدَّق بدينار، فإن لم يجد، فبنصف دينار» .\nقال أبو داود: وقال قدامة بنُ وَبْرَةَ [العُجَيْفي البصري]: قال رسولُ الله - ﷺ-: «من فاتتهُ الجمعةُ من غير عذر فليتصدَّق بدرهم، أو نصفِ درهم، أو صاعِ حنطة، أو نصف صاع» قال أبو داود: وفي رواية عن قتادة هكذا، إلا أنه قال: «مُدًّا أو نِصفَ مُدٍّ» وقال: عن سمرة، وأخرج النسائي المسند الأول فقط (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صاع): الصاع: مكيال يسع أربعة أمداد.\n(مُدًا): المُد: رطل وثلث بالعراقي، أو رطلان، على اختلاف المذهبين.\n_________\n(١) رواه أبو داود رقم (١٠٥٣) و(١٠٥٤) في الصلاة، باب كفارة من ترك الجمعة، والنسائي ٣ / ٨٩ في الجمعة، باب كفارة من ترك الجمعة من غير عذر، وفي سنده قدامة بن وبرة وهو مجهول، وفي الرواية الثانية عند أبي داود جهالة وانقطاع، ورواه أيضًا ابن ماجة رقم (١١٢٨) في إقامة الصلاة، باب فيمن ترك الجمعة من غير عذر، من حديث قتادة عن الحسن عن سمرة، قال المنذري: منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٨) قال: حدثنا بهز. (ح) ويزيد. (ح) قال: وحدثنا عفان. وفي (٥/١٤) قال: حدثنا وكيع. وأبو داود (١٠٥٣) قال: حدثنا الحسن بن علي، قال: حدثنا يزيد بن هارون. والنسائي (٣/٨٩)، وفي الكبرى (١٥٨٧) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يزيد بن هارون. وابن خزيمة (١٨٦١) قال: حدثنا بندار، قال: حدثنا أبو داود، ويزيد بن هارون. وابن خزيمة (١٨٦١) قال: حدثنا بندار، قال: حدثنا أبو داود، ويزيد بن هارون. (ح) وحدثنا أبو موسى، قال: حدثنا يزيد بن هارون (ح) وحدثنا أبو موسى، قال: حدثنا أبو داود. (ح) وحدثنا أحمد بن منيع، قال: حدثنا أبو عبيدة يعني الحداد (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع.\nستتهم - بهز، ويزيد، وعفان، ووكيع، وأبو داود، وأبو عبيدة - عن همام بن يحيى، عن قتادة، عن قدامة بن وبرة، فذكره.","vol":"5","page":668},{"text":"<span data-type=\"title\" id=toc-773>الفصل الثالث: في تركها للعذر</span>\n٣٩٥٧ - (خ م د) عبد الله بن عباس - ﵄ -: قال عبد الله بنُ الحارث البصري - وهو ابنُ عمِّ محمد بن سيرين - قال: «خطبنا ابنُ عباس في يوم ذي رَدَغ، فأمر المؤذِّنَ - لما بلغ حيَّ على الصلاةَ - قال: قل: الصلاةُ في الرِّحال، فنظر بعضُهم إلى بعض، كأنهم أنكروا، فقال: كأنَّكم أنكرتُم هذا؟ إنَّ هذا فَعَلَه من هو خير منِّي - يعني النبيَّ - ﷺ- إنها عَزْمة، وإني كرهتُ أن أُحْرِجَكم - وفي رواية - أن أُؤَثمَكم - فتَجِيؤُونَ فتدُوسون في الطين إلى رُكبِكم» .\nوفي أخرى: «أن ابن عباس قال لمؤذِّنه في يوم مطير - وكان يومَ جمعة - إذا قلتَ: أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسول الله، فلا تقل: حيَّ على الصلاة: قل: صلُّوا في بيوتكم، فكأنَّ الناسَ استنكروا، فقال: فَعَلَهُ مَنْ هو خير منِّي، إن الجمعة عَزْمة، وإني كرهتُ أن أُحْرِجَكم فتمشون (١) في الطين والدَّحْض والزَّلل» . أخرجه البخاري ومسلم، وأخرج الثانية أبو داود (٢) . ⦗٦٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَدَغ): الرَّدَغ - بفتح الدال - الماء والطين.\n(عَزْمَة): العزمة: الفريضة اللازمة.\n(أُحْرِجَكم): الحرج: الضيق، وقيل: الإثم، وأحرجته: إذا ألجأته إلى أمر يَشُق عليه، أو يأثم به.\n(أُوْثِّمكم): أثَّمْت الرجل أُؤْثِّمُه: إذا أوقعته في الإثم.\n(الدَّحْض): بسكون الحاء: الزَّلَق.\n_________\n(١) كذا في الأصل والمطبوع: فتمشون، وهو على حذف مقدر، وفي نسخ مسلم المطبوعة: فتمشوا، وكلاهما صواب.\n(٢) رواه البخاري ٢ / ٣١٩ في الجمعة، باب الرخصة إن لم يحضر الجمعة في المطر، وفي الأذان، باب الكلام في الأذان، وفي الجماعة، باب هل يصلي الإمام بمن حضر وهل يخطب يوم الجمعة في المطر، ومسلم رقم (٦٩٩) في صلاة المسافرين، باب الصلاة في الرحال في المطر، وأبو داود رقم (١٠٦٦) في الجمعة، باب التخلف عن الجماعة في الليلة الباردة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أنه قال لمؤذنه في يوم مطير: إذا قلت أشهد أن لا إله إلا الله، أشهد أن محمدا رسول الله، فلا تقل حي علي الصلاة، قل صلوا في بيوتكم، قال: فكأن الناس استنكروا ذاك، فقال: أتعجبون من ذا، قد فعل ذا من هو خير مني، إن الجمعة عزمة، وإني كرهت أن أخرجكم فتمشوا في الطين والدحض.\nأخرجه البخاري (١/١٦٠) قال: حدثنا مسدد، قال: حدثنا حماد، عن أيوب، وعبد الحميد صاحب الزيادي، وعاصم الأحول. وفي (١/١٧٠) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا حماد بن زيد، قال: حدثنا عبد الحميد صاحب الزيادي، وعن حماد، عن عاصم. وفي (٢/٧) قال: حدثنا مسدد، قال: حدثنا إسماعيل، قال: أخبرني عبد الحميد صاحب الزيادي. ومسلم (٢/١٤٧) قال: حدثني علي بن حجر السعدي، قال: حدثنا إسماعيل، عن عبد الحميد صاحب الزيادي. وفي (٢/١٤٨) قال: وحدثنيه أبو كامل الجحدري، قال: حدثنا حماد يعني ابن زيد عن عبد الحميد، وقال أبو كامل: حدثنا حماد، عن عاصم (ح) وحدثنيه أبو الربيع العتكي هو الزهراني قال: حدثنا حماد يعني ابن زيد عن عبد الحميد، وقال أبو كامل: حدثنا حماد، عن عاصم. الأحول. (ح) وحدثني رسحاق بن منصور، قال: أخبرنا ابن شميل، قال: أخبرنا شعبة، قال: حدثنا عبد الحميد صاحب الزيادي. (ح) وحدثناه عبد بن حميد، قال: حدثنا سعيد بن عامر، عن شعبة (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر.\nكلاهما عن - عاصم الأحول - (ح) وحدثناه عبد بن حميد، قال: حدثنا أحمد بن إسحاق الحضرمي، قال: حدثنا أحمد بن إسحاق الحضرمي، قال: حدثنا وهيب، قال: حدثنا أيوب. وأبو داود (١٠٦٦) قال: حدثنا مسدد، قال: حدثنا إسماعيل، قال: أخبرني عبد الحميد صاحب الزيادي. وابن ماجة (٩٣٩) قال: حدثنا أحمد بن عبدة، قال: حدثنا عباد بن الزيادي وابن ماجه (٩٣٩) قال: حدثنا أحمد بن عبدة، قال: حدثنا عباد بن عباد المهلبي، قال: حدثنا عاصم الأحول. وابن خزيمة (١٨٦٤) قال: حدثنا أحمد بن عبدة، قال: أخبرنا عباد يعني ابن عباد (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير، جميعا عن عاصم. وفي (١٨٦٥) قال: حدثنا مؤمل بن هشام، قال: حدثنا إسماعيل، عن عبد الحميد صاحب الزيادي.\nثلاثتهم - أيوب، وعبد الحميد، وعاصم - عن عبد الله بن الحارث، فذكره.\n* في رواية وهيب عن أيوب عن عبد الله بن الحارث. قال وهيب: لم يسمعه منه. مسلم (٢/١٤٨) .\nوعن محمد، أن ابن عباس - قال ابن عون: أظنه قد رفعه - قال: «أمر مناديا، فنادى في يوم مطير أن: صلوا في رحالكم.» .\nأخرجه أحمد (١/٢٧٧) (٢٥٠٣) قال: حدثنا ابن أبي عدي، عن ابن عون، عن محمد، فذكره.\nوعن عطاء، عن ابن عباس، «عن النبي -ﷺ-، أنه قال: في يوم جمعة، يوم مطر صلوا في رحالكم.» .\nأخرجه ابن ماجة (٩٣٨) قال: حدثنا عبد الرحمن بن عبد الوهاب. وابن خزيمة (١٨٦٦) قال: حدثنا محمد بن يحيى.\nكلاهما - عبد الرحمن، ومحمد - عن الضحاك بن مخلد أبي عاصم، عن عباد بن منصور، قال: سمعت عطاء، فذكره.","vol":"5","page":669},{"text":"٣٩٥٨ - (د س) أبو المليح: عن أبيه «أن شهدَ مع رسولِ الله - ﷺ - زَمَنَ الحديبيةِ يوم الجمعة، وقد أصابهم مطر لم يَبُلَّ أسفل نعالهم، فأمرهم أن يصلُّوا في رِحالهم» . وفي رواية: «أنَّ يوم حنين كان يومَ مطر، فأمر النبيُّ - ﷺ- مناديَهُ: أنَّ الصلاةَ في الرِّحال» زاد في رواية: «أن ذلك كان يومَ جمعة» أخرجه [الأولى] أبو داود [وأخرج الثانية النسائي] (١) .\n_________\n(١) في الأصل: أخرجه أبو داود، وفي المطبوع: أخرج الأولى أبو داود، وأخرج الثانية النسائي، كما أثبتناه وهو الصواب، وقد رواه أبو داود رقم (١٠٥٨) و(١٠٥٩) في الصلاة، باب الجمعة في اليوم المطير، والنسائي ٢ / ١١١ في الإمامة، باب العذر في ترك الجماعة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n: تقدم.","vol":"5","page":670},{"text":"<span data-type=\"title\" id=toc-774>الفصل الرابع: في الوقت والنداء [إليها]</span>\n٣٩٥٩ - (خ د ت) أنس - ﵁ - «أن النبيَّ -ﷺ- كان يصلِّي الجمعةَ حين تميلُ الشمس» أخرجه البخاري وأبو داود والترمذي (١) .\n_________\n(١) رواه البخاري ٢ / ٣٢٢ في الجمعة، باب وقت الجمعة إذا زالت الشمس، وأبو داود رقم (١٠٨٤) في الجمعة، باب وقت الجمعة، والترمذي رقم (٥٠٣) في الصلاة، باب ما جاء في وقت الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٨) قال: حدثنا أبو عامر. وفي (٣/١٥٠) قال: حدثنا سليمان ابن داود والبخاري (٢/٨) قال: حدثنا سريح بن النعمان، وأبو داود (١٠٨٤) قال: حدثنا الحسن بن علي، قال: حدثنا زيد بن الحباب. والترمذي (٥٠٣) قال: حدثنا أحمد بن منيع، قال: حدثنا سريح بن النعمان. وفي (٥٠٤) قال: حدثنا يحيى بن موسى، قال: حدثنا أبو داود الطيالسي.\nأربعتهم - أبو عامر، وسليمان، وسريح، وزيد - قالوا: حدثنا فليح بن سليمان، عن عثمان بن عبد الرحمن، فذكره.","vol":"5","page":671},{"text":"٣٩٦٠ - (خ) أنس - ﵁ -: قال: «كان النبيُّ -ﷺ- إذا اشتَدَّ البرْدُ بكرَّ بالصلاةَ، وإذا اشتد الحرُّ أبرَد بالصلاة - يعني الجمعةَ -» قال: وقال بشرُ بن ثابت: حدَّثنا أبو خَلْدةَ - هو خالد بن دينار - قال: «صلى بنا أميرٌ الجمعةَ، ثم قال لأنس: كيف كان النبيُّ - ﷺ- يُصلِّي الظهر؟..» يعني فذكره. وفي رواية عن أنس قال: «كُنَّا نُبَكِّر بالجمعة، ونَقِيلَ بعد الجمعة» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَكَّرَ): التِّبكير بالجمعة: المُضِيّ إليها في أول وقتها.\n(أبْرَدَ): الإبراد: تأخير الصلاة إلى أن ينكسر الحَرُّ. ⦗٦٧٢⦘\n(نَقِيل): التَّقَييل: هو السكون في البيت والمنزل وقت شدة الحر، والتقييل بالجمعة: هو أن يَقِيل قبل المضي إليها أو بعدها، على ما جاء في لفظ الحديث.\n_________\n(١) ٢ / ٣٢٢ و٣٢٣ في الجمعة، باب وقت الجمعة إذا زالت الشمس، وباب إذا اشتد الحر يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٨) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا حري بن عمار، وفي الأدب المفرد (١١٦٢) قال: حدثنا عبيد، قال: حدثنا يونس بن بكير. والنسائي (١/٢٤٨) وفي الكبرى (١٤٠٢) قال: أخبرنا عبيد الله بن سعيد، قسال: حدثنا أبو سعيد مولى بني هاشم. وفي الكبرى تحفة الأشراف (٨٢٣) عن إسماعيل بن مسعود، عن خالد بن الحارث. وابن خزيمة (١٨٤٢) قال: حدثنا إسحاق بن منصور، قال: حدثنا حرمي بن عمار،\nأربعتهم - حرمي، ويونس، وأبو سعيد، وخالد - عن أبي خلدة خالد بن دينار، فذكره.","vol":"5","page":671},{"text":"٣٩٦١ - (خ م د ت) سهل بن سعد - ﵁ -: قال: «كُنَّا نُصلِّي مع النبيِّ - ﷺ- الجمعةَ، ثم تكون القائلة» وفي رواية قال: «ما كنا نَقيلُ ولا نتغدَّى إلا بعد الجمعة» زاد في رواية «في عهدِ رسولِ الله - ﷺ-» .\nأخرجه البخاري ومسلم، وعند الترمذي: «ما كنا نتغدَّى في عهدِ النبيِّ - ﷺ- ولا نقِيل إلا بعد الجمعة»، وعند أبي داود: «كُنَّا نقيل ونتغدَّى بعد الجمعة» (١) .\n_________\n(١) رواه البخاري ٢ / ٣٥٦ في الجمعة، باب قول الله تعالى: ﴿فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله﴾، وباب القائلة بعد الجمعة، وفي الحرث والمزارعة، باب ما جاء في الغرس، وفي الأطعمة، باب السلق والشعير، وفي الاستئذان، باب تسليم الرجال على النساء والنساء على الرجال، وباب القائلة بعد الجمعة، ومسلم رقم (٨٥٩) في الجمعة، باب صلاة الجمعة حين تزول الشمس، وأبو داود رقم (١٠٨٦) في الجمعة، باب في وقت الجمعة، والترمذي رقم (٥٢٥) في الصلاة، باب ما جاء في القائلة يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي حازم، عن سهل بن سعد، قال: «ما كنا نقيل، ولا نتغدى إلا بعد الجمعة.» . وفي رواية بشر بن المفضل عند أحمد (٣/٤٣٣): «رأيت الرجال تقيل وتتغذى يوم الجمعة.» . وفي روايته عند أحمد (٥/٣٣٦): «كنا نقيل، ونتغدى بعد الجمعة مع رسول الله، -ﷺ-» .\nوفي رواية سليمان بن بلال: «كنا لا نتغدى، ولا نقيل يوم الجمعة إلا بعد الجمعة.» .\nوفي رواية أبي غسان: «كنا نصلي مع النبي -ﷺ- الجمعة ثم تكون القائلة» .\nوفي رواية سفيان: «كنا نقيل، ونتغدى بعد الجمعة» .\nوفي رواية الفضيل بن سليمان: «كنا نجمع مع رسول الله -ﷺ- ثم نرجع، فنتغدى، ونقيل» .\nأخرجه أحمد (٣/٤٣٣، ٥/٣٣٦) قال: حدثنا بشر بن المفضل. وعبد بن حميد (٤٥٤) قال: حدثني خالد بن مخلد، قال: حدثني سليمان بن بلال. والبخاري (٢/١٧) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا ابن أبي حازم. وفي (٢/١٧) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. وفي (٨/٧٧) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان. ومسلم (٣/٩) قال: حدثنا عبد الله بن مسلمة ابن قعنب، ويحيى بن يحيى، وعلي بن حجر، قال: يحيى: أخبرنا. وقال: الآخران: حدثنا عبد العزيز بن أبي حازم. وأبو داود (١٠٨٦) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان وابن ماجة (١٠٩٩) قال: حدثنا محمد بن الصباح، قال: حدثنا عبد العزيز بن أبي حازم. والترمذي (٥٢٥) قال: حدثنا علي بن حجر، قال: حدثنا عبد العزيز بن أبي حازم، وعبد الله بن جعفر. وابن خزيمة (١٨٧٥) قال: حدثنا أحمد بن عبدة، والحسن بن قزعة، قالا: حدثنا الفضيل بن سليمان، وفي (١٨٧٦) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد العزيز بن أبي حازم.\nسبعتهم - بشر، وسليمان، وعبد العزيز بن أبي حازم، وأبو غسان، وسفيان، وعبد الله بن جعفر، والفضيل - عن أبي حازم، فذكره.\n- عن أبي حازم، عن سهل بن سعد، ﵁، أنه قال: «إنا كنا نفرح بيوم الجمعة. كانت لنا عجوز تأخذ من أصول سلق لنا كنا نغرسه في أربعائنا، فتجعله في قدر لها، فتجعل فيه حبات من شعير. لا أعلم إلا أنه قال: ليس فيه شحم ولا ودك، فإذا صلينا الجمعة زرناها، فقربته إلينا، فكنا نفرح بيوم الجمعة من أجل ذلك، وما كنا نتغدى ولا نقيل إلا بعد الجمعة.» .\nأخرجه البخاري (٢/١٦) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. وفي (٣/١٤٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٧/٩٥) قال: حدثنا يحيى بن بكري، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٨/٦٨) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا ابن أبي حازم. والنسائي في الكبرى تحفة الأشراف (٤٧٨٤) عن قتيبة، عن يعقوب بن عبد الرحمن.\nثلاثتهم - أبو غسان، ويعقوب، وابن أبي حازم - عن أبي حازم، فذكره.\n* رواية أبي غسان ليس فيها ذكر القائلة.","vol":"5","page":672},{"text":"٣٩٦٢ - (خ م د س) سلمة بن الأكوع - ﵁ -: قال: «كُنَّا نُصلِّي مع رسولِ الله - ﷺ- الجمعة، ثم ننصرفُ وليس للحيطان فيء» .\nوفي أخرى «ظِلٌّ نستظِل به» . وفي أخرى: «كنَّا نجمِّع مع رسولِ الله - ﷺ- إذا زالت الشمس، ثم نرجع نتَّتبع الفيءَ» . أخرجه البخاري مسلم، وأخرج أبو داود الأولى، و[النسائي] الثانية (١) .\n_________\n(١) رواه البخاري ٧ / ٣٤٦ في المغازي، باب غزوة الحديبية، ومسلم رقم (٨٦٠) في الجمعة، باب صلاة الجمعة حين تزول الشمس، وأبو داود رقم (١٠٨٥) في الصلاة، باب في وقت الجمعة، والنسائي ٣ / ١٠٠ في الجمعة، باب وقت الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٦) قال: حدثنا عبد الرحمن بن مهدي. وفي (٤/٥٤) قال: حدثنا أبو سلمة الخزاعي. (ح) وأبو أحمد الزبيدي. والدارمي (١٥٥٤) قال: أخبرنا عفان بن مسلم. والبخاري (٥/١٥٩) قال: حدثنا يحيى بن يعلى المحاربي. ومسلم (٣/٩) قال: حدثنا يحيى بن يحيى، وإسحاق بن إبراهيم، قالا: أخبرنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا هشام بن عبد الملك. وأبو داود (١٠٨٥) قال: حدثنا أحمد بن يونس. وابن ماجة (١١٠٠) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي (٣/١٠٠) وفي الكبرى (١٦٢٤) قال: أخبرني شعيب بن يوسف النسائي، قال: حدثنا عبد الرحمن بن مهدي. وابن خزيمة (١٨٣٩) قال: حدثنا سلم ابن جنادة، عن وكيع.\nثمانيتهم - عبد الرحمن، وأبو سلمة، وأبو أحمد، وعفان، ويحيى بن يعلى، ووكيع، وهشام، وأحمد بن يونس - عن يعلى بن الحارث، قال: سمعت إياس بن سلمة بن الأكوع، فذكره.","vol":"5","page":672},{"text":"٣٩٦٣ - (ط) أبو سهيل بن مالك: عن أبيه قال: «كنتُ أرى طِنْفِسة لِعَقيل بن أبي طالب يومَ الجمُعة تطْرحُ إلى جدارِ المسجدِ الغربيِّ، فإذا غَشِي الطِّنْفِسةَ كلَّها ظلُّ الجدار خَرَجَ عُمَرُ فصلَّى الجمعةَ، قال، ثم نَرْجِعُ بعد صلاة الجمعة فنقِيل قائلة الضُّحى» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طِنْفِسَة): الطنفسة: كساء له خَمَل يُجلس عليه، وهو المحفورة.\n(الضُّحى): بضم الضاد مقصورًا: أول النهار، بعد أن تعلو الشمس وتُشرِق، وبفتح الضاد ممدودًا: ارتفاع النهار كثيرًا وامتداده، وهو قُبِيل الظُّهر.\n_________\n(١) ١ / ٩ في وقوت الصلاة، باب وقت الجمعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (١٢) عن عمه أبي سهيل بن مالك، عن أبيه، فذكره.","vol":"5","page":673},{"text":"٣٩٦٤ - (ط) ابن أبي سليط (١): قال: «صلى عثمانُ بنُ عفانَ الجمعةَ بالمدينة، وصلى العصر بمَلل (٢)» قال مالك: وذلك للتَّهجِيرِ وسرعة السَّيْرِ. أخرجه الموطأ (٣) .\n_________\n(١) في الأصل والمطبوع: ابن أبي مليكة، والتصحيح من الموطأ وكتب الرجال، واسمه عبد الله ابن أبي سليط الأنصاري.\n(٢) ملل - بوزن جمل - موضع بين مكة والمدينة على بعد سبعة عشر ميلًا من المدينة.\n(٣) ١ / ١٠ في وقوت الصلاة، باب وقت الجمعة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (١٣) عن عمرو بن يحيى المازني، عن ابن أبي سليط، فذكره.","vol":"5","page":673},{"text":"٣٩٦٥ - (م س) جابر - ﵁ -: سأله محمد بن علي بن الحسين: «متى كان رسولُ الله - ﷺ- يصلِّي الجمعةَ؟ قال: كان يصلِّي، ثم نذهب إلى ⦗٦٧٤⦘ جمالنا فنريحها حين تزول الشمس - يعني النواضح» أخرجه مسلم، وفي رواية النسائي قال: «كُنَّا نصلِّي مع النبيِّ - ﷺ- الجمعة، ثم نرجعُ ونريح نواضِحنا، قلت: أيَّةَ ساعة؟ قال: زوالَ الشمس» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّوَاضح): الإبل التي يُستقى عليها.\n_________\n(١) رواه مسلم رقم (٨٥٨) في الجمعة، باب صلاة الجمعة حيث تزول الشمس، والنسائي ٣ / ١٠٠ في الجمعة، باب وقت الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣١) قال: حدثنا يحيى بن آدم، قال: حدثنا حسن بن عياش. وفي (٣/٣٣١) أيضا قال: حدثنا محمد بن ميمون أبو النضر الزعفراني. ومسلم (٣/٨) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، قال أبو بكر: حدثنا يحيى بن آدم، قال: حدثنا حسن بن عياش. وفي (٣/٨) قال: حدثني القاسم بن زكريا، قال: حدثنا خالد بن مخلد. (ح) وحدثني عبد الله بن عبد الرحمن الدارمي. قال: حدثنا يحيى بن حسان، قالا جميعا: حدثنا سليمان بن بلال. والنسائي (٣/١٠٠) قال: أخبرني هارون بن عبد الله، قال: حدثني يحيى بن آدم، قال: حدثنا حسن بن عياش. ثلاثتهم - حسن، وأبو النضر، وسليمان - عن جعفر بن محمد، عن أبيه، فذكره.\n- وعن عقبة بن عبد الرحمن بن جابر، عن جابر:\nأخرجه أحمد (٣/٣٣١) قال: حدثنا يحيى بن آدم، وأبو أحمد، قالا: حدثنا عبد الحميد بن يزيد الأنصاري، قال أبو أحمد: حدثني عقبة بن عبد الرحمن بن جابر، فذكره.","vol":"5","page":673},{"text":"٣٩٦٦ - (خ د ت س) السائب بن يزيد - ﵁ -: قال «كان النداءُ يومَ الجمعة: أوَّلُه إذا جلس الإمامُ على المنبر على عهدِ رسولِ الله - ﷺ- وأبي بكر وعمرَ، فلما كان عثمانُ - وكثر النّاسُ (١) - زاد النداءَ الثالثَ (٢) على الزوراء» (٣) .\nزاد في رواية: «فثبتَ الأمرُ على ذلك» وفي أخرى قال: «ولم يكن للنبيِّ - ﷺ- غيرُ مؤذِّن واحد» أخرجه البخاري وأبو داود والترمذي والنسائي وهذا لفظ الترمذي، قال: «كان الأذانُ على عهدِ رسول الله - ﷺ- وأبي بكر وعمرَ: إذا خرج الإمامُ أُقيمت الصلاةُ، فلما كان عثمانُ نادى النداءَ الثالث على الزَّوارَاءِ» . وهذا لفظ أبي داود، أخرجه نحو رواية البخاري ⦗٦٧٥⦘ إلى قوله: «فثبت الأمرُ على ذلك» .\nوفي أخرى قال: «كان يُؤذَّن بين يدي النبيِّ - ﷺ- إذا جلس على المنبر يوم الجمعة على باب المسجد وأبي بكر وعمر، ... ثم ساق نحو ما تقدَّم، وفي أخرى لم يكن لرسولِ الله - ﷺ- إلا مؤذِّن واحد بلال ...» ثم ذكر معناه.\nوفي أخرى للنسائي قال: «كان بلال يُؤذِّن إذا جلس النبيُّ - ﷺ- على المنبر يوم الجمعة، فإذا نزل أقام، ثم كان كذلك في زمن أبي بكر وعمرَ» وأخرج النسائي أيضًا رواية أبي داود الأُولى (٤) .\n_________\n(١) أي في مدينة رسول الله ﷺ.\n(٢) في رواية وكيع عن ابن أبي ذئب، فأمر عثمان بالأذان الأول، ولا منافاة بينهما، لأنه باعتبار كونه مزيدًا يسمى ثالثًا، وباعتبار كونه جعل مقدمًا على الأذان والإقامة يسمى أولًا، وإنما أحدثه عثمان لإعلام الناس بدخول وقت الصلاة.\n(٣) موضع بجوار سوق المدينة.\n(٤) رواه البخاري ٢ / ٣٢٦ و٣٢٧ في الجمعة، باب الأذان يوم الجمعة، وباب المؤذن الواحد يوم الجمعة، وباب الجلوس على المنبر عند التأذين، وباب التأذين عند الخطبة، وأبو داود رقم (١٠٨٧) و(١٠٨٨) و(١٠٨٩) و(١٠٩٠) في الصلاة، باب النداء يوم الجمعة، والترمذي رقم (٥١٦) في الصلاة، باب ما جاء في أذان الجمعة، والنسائي ٣ / ١٠٠ و١٠١ في الجمعة، باب الأذان للجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤٤٩) قال: حدثنا يعقوب ابن إبراهيم، قال: حدثنا أبي. وفي (٣/٤٤٩) قال: حدثنا يحيى بن آدم، قال: حدثنا ابن إدريس، وأبو شهاب. وأبو داود (١٠٨٨) قال: حدثنا النفيلي، قال: حدثنا محمد بن سلمة. وفي (١٠٨٩) قال: حدثنا هناد بن السري، قال: حدثنا عبدة. وابن ماجة (١١٣٥) قال: حدثنا يوسف بن موسى القطان، قال: حدثنا جرير. (ح) وحدثنا عبد الله بن سعيد، قال: حدثنا أبو خالد الأحمر، وابن خزيمة (١٨٣٧) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا أبو خالد.\nسبعتهم - إبراهيم، وابن إدريس، وأبو شهاب، ومحمد بن سلمة، وعبدة، وجرير، وأبو خالد - عن محمد بن إسحاق.\n٢- أخرجه أحمد (٣/٤٥٠) قال: حدثنا وكيع. والبخاري (٢/١٠) قال: حدثنا آدم. والترمذي (٥١٦) قال: حدثنا أحمد بن منيع، قال: حدثنا حماد بن خالد الخياط. وابن خزيمة (١٧٧٣) قال: حدثنا أبو موسى، قال: حدثنا أبو عامر، وفي (١٧٧٤) قال: أخبرنا سلم بن جنادة، قال: حدثنا وكيع.\nأربعتهم - وكيع، وآدم، وحماد بن خالد، وأبو عامر - عن ابن أبي ذئب.\n٣- وأخرجه البخاري (٢/١٠) قال: حدثنا أبو نعيم، قال: حدثنا عبد العزيز بن أبي سلمة الماجشون.\n٤- وأخرجه البخاري (٢/١٠) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل.\n٥- وأخرجه البخاري (٢/١١) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. وأبو داود (١٠٨٧) قال: حدثنا محمد بن سلمة المرادي، والنسائي (٣/١٠٠) وفي الكبرى (١٦٢٦) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب.\nكلاهما - عبد الله بن المبارك، وعبد الله بن وهب - عن يونس.\n٦- وأخرجه أبو داود (١٠٩٠) والنسائي (٣/١٠١) وفي الكبرى (١٦٢٨) .\nكلاهما - أبو داود، والنسائي - عن محمد بن يحيى بن عبد الله بن فارس، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح.\n٧- وأخرجه النسائي (٣/١٠١) وفي الكبرى (١٦٢٧) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر، عن أبيه سليمان التيمي.\nسبعتهم - محمد بن إسحاق، وابن أبي ذئب، وعبد العزيز بن أبي سلمة، وعقيل، ويونس، وصالح بن كيسان، وسليمان - عن الزهري، فذكره.\n* وقع في المطبوع من صحيح ابن خزيمة (١٨٣٧) عن أبي إسحاق والصواب ابن إسحاق كما في باقي الروايات. * ألفاظ الروايات متقاربة.","vol":"5","page":674},{"text":"<span data-type=\"title\" id=toc-775>الفصل الخامس: في الخُطبة وما يتعلق بها</span>\n٣٩٦٧ - (م د س) جابر بن سمرة - ﵁ -: قال: «كان النبيُّ - ﷺ- يخطُبُ قائمًا، ثم يجلسُ، ثم يقومُ فيخطبُ قائمًا، فمن نبَّأك أنه كان يخطبُ جالسًا فقد كذَبَ، فقد والله صلَّيْتُ معه أكثر من ألفي صلاة» .\nوفي أخرى قال: «كانت للنبيِّ -ﷺ- خُطْبَتانِ، يجلس بينهما، يقرأُ القرآن، ويُذكِّر الناسَ» . أخرجه مسلم، وأخرجه أبو داود، وانتهت روايته عند قوله: «ألفي صلاة» وله في أخرى مثل الثانية، وفي رواية النسائي قال: «جالسْتُ ⦗٦٧٦⦘ رسولَ الله - ﷺ-، فما رأيتُه يخطُب إلا قائمًا، ويجلسُ ثم يقومُ فيخطبُ الخطبة الآخرة» وله في أخرى مثل رواية مسلم إلى قوله: «فقد كذبَ» (١) .\n_________\n(١) رواه مسلم رقم (٨٦٢) في الجمعة، باب ذكر الخطبتين قبل الصلاة، وأبو داود رقم (١٠٩٣) و(١٠٩٤) و(١٠٩٥) في الصلاة، باب الخطبة قائمًا، والنسائي ٣ / ١١٠ في الجمعة، باب السكوت في القعدة بين الخطبتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن سماك، عن جابر بن سمرة، قال: «كان النبي -ﷺ- يخطب قائما، ثم يجلس، ثم يقوم، ويقرأ آيات، ويذكر الله ﷿، وكانت خطبته قصدا، وصلاته قصدا.» .\nوفي رواية زهير، وسليمان، وأبي عوانة، وأبي الأحوص «أن رسول الله -ﷺ- كان يخطب قائما ثم يجلس ثم يقوم فيخطب قائما، فمن نبأك أنه كان يخطب جالسا فقد كذب، فقد والله صليت معه أكثر من زلفي صلاة.» .\nوفي رواية شيبان أبي معاوية: «كان رسول الله -ﷺ- لا يطيل الموعظة يوم الجمعة، إنما هن كلمات يسيرات.» .\n١- أخرجه أحمد (٥/٨٦، ٨٨) قال: حدثنا عمر بن سعد أبو داود الحفري. وفي (٥/٩٣، ٩٨) قال: حدثنا عبد الرزاق. وفي (٥/١٠٢، ١٠٦، ١٠٧) قال: حدثنا وكيع. وفي (٥/١٠٧) قال: حدثنا عبد الرحمن وأبو داود (١١٠١) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (١١٠٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. وعبد الله بن أحمد (٥/١٠٠) قال: حدثنا قاسم بن دينار، قال: حدثنا مصعب يعني ابن المقدام. والنسائي (٣/١١٠) قال: أخبرنا عمرو بن علي، عن عبد الرحمن. وفي (٣/١٩٢) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن. وابن خزيمة (١٤٤٨) قال: حدثنا الحسن بن محمد، وسلم بن جنادة، قالا: حدثنا وكيع.\nستتهم - أبو داود، وعبد الرزاق، ووكيع، وعبد الرحمن، ويحيى، ومصعب - عن سفيان.\n٢- وأخرجه أحمد (٥/٨٧) قال: حدثنا محمد بن جعفر. وفي (٥/١٠١) قال: حدثنا يحيى. وابن ماجة (١١٠٥) قال: حدثنا محمد بن بشار، ومحمد بن الوليد، قالا: حدثنا محمد بن جعفر. والنسائي (٣/١٨٦) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد.\nثلاثتهم - محمد، ويحيى، وخالد - عن شعبة.\n٣- وأخرجه أحمد (٥/٨٩) قال: حدثنا حسين بن محمد، قال: حدثنا سليمان بن قرم.\n٤- وأخرجه أحمد (٥/٩٠) قال: حدثنا عفان وأبو داود (١٠٩٥) قال: حدثنا أبو كامل. وعبد الله بن أحمد (٥/٩٧) قال: حدثنا خلف بن هشام. والنسائي (٣/١٩١) قال: أخبرنا قتيبة.\nأربعتهم - عفان، وأبو كامل، وخلف، وقتيبة - قالوا: حدثنا أبو عوانة.\n٥- وأخرجه أحمد (٥/٩٠، ١٠٠) قال: حدثنا أبو كامل. وفي (٥/٩١) قال: حدثنا هاشم بن القاسم ومسلم (٣/٩) قال: حدثنا يحيى بن يحيى. وأبو داود (١٠٩٣) قال: حدثنا النفيلي عبد الله بن محمد.\nأربعتهم - أبو كامل، وهاشم، ويحيى، والنفيلي - عن زهير أبي خيثمة.\n٦- وأخرجه أحمد (٥/٩١، ٩٣، ٩٥) قال: حدثنا حسين بن علي وفي (٥/٩٢، ٩٤) قال: حدثنا أبو سعيد.\nكلاهما - حسين، وأبو سعيد - عن زائدة.\n٧- وأخرجه أحمد (٥/٩٢) قال: حدثنا بهز، وأبو كامل، قالا: حدثنا حماد بن سلمة.\n٨- وأخرجه أحمد (٥/١٠٨) وعبد الله بن أحمد (٥/١٠٠) قال: حدثني عثمان بن محمد بن أبي شيبة.\nكلاهما - أحمد، وعثمان - قالا: حدثنا عمر بن عبيد الطنافسي.\n٩- وأخرجه الدارمي (١٥٦٥، ١٥٦٧) قال: أخبرنا محمد بن سعيد. ومسلم (٣/٩) قال: حدثنا يحيى بن يحيى، وحسن بن الربيع، وأبو بكر بن أبي شيبة. وفي (٣/١١) قال: حدثنا حسن بن الربيع، وأبو بكر بن أبي شيبة. وفي (٣/١١) قال: حدثنا حسن بن الربيع وأبو بكر بن أبي شيبة. وأبو داود (١٠٩٤) قال: حدثنا إبراهيم بن موسى، وعثمان بن أبي شيبة. والترمذي (٧٠٥) قال: حدثنا قتيبة، وهناد. وعبد الله بن أحمد (٥/٩٤) قال: حدثني أحمد بن إبراهيم أبو علي الموصلي. والنسائي (٣/١٩١) قال: أخبرنا قتيبة.\nتسعتهم - محمد بن سعيد، ويحيى، وحسن، وأبو بكر، وإبراهيم، وعثمان، وقتيبة، وهناد، وأحمد بن إبراهيم - عن أبي الأحوص.\n١٠- وأخرجه مسلم (٣/١١) قال: حدثنا أبو بكر بن أبي شيبة، وابن نمير، قالا: حدثنا محمد بن بشر، قال: حدثنا زكريا.\n١١- وأخرجه أبو داود (١١٠٧) قال: حدثنا محمود بن خالد، قال: حدثنا الوليد، قال: أخبرني شيبان أبو معاوية.\n١٢- وأخرجه عبد الله بن أحمد (٥/٩٣) قال: حدثنا محمد بن جعفر الوركاني. وفي (٥/٩٩) قال: حدثني أبو القاسم الزهري، قال: حدثنا عمي وهو يعقوب بن إبراهيم - والنسائي (٣/١٠٩) قال: أخبرنا علي بن حجر.\nثلاثتهم - محمد، ويعقوب، وعلي - قالوا: حدثنا شريك.\n١٣- وأخرجه النسائي (٣/١١٠) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد يعني ابن زريع، قال: حدثنا إسرائيل.\n١٤- وأخرجه ابن خزيمة (١٤٤٧) قال: حدثنا أحمد بن عبدة، قال: حدثنا حفص يعني ابن جميع العجلي.\nجميعا - سفيان، وشعبة، وسليمان، وأبو عوانة، وزهير، وزائدة، وابن سملة، وعمر، وأبو الأحوص، وزكريا، وشيبان أبو معاوية، وشريك، وإسرائيل، وحفص - عن سماك بن حرب، فذكره..","vol":"5","page":675},{"text":"٣٩٦٨ - (خ م ت د س) ابن عمر - ﵄ -: قال: «كان رسولُ الله - ﷺ- يخطُب خطبتين، كان يجلس إذا صعِد المنبر حتى يفرُغَ المؤذِّن، ثم يقوم فيخطب، ثم يجلس فلا يتكلَّم، ثم يقوم فيخطب» . أخرجه أبو داود، وفي رواية البخاري ومسلم «كان النبيُّ - ﷺ- يخطب خُطْبتين، يقعدُ بينهما، وفي أخرى لهما: كان يخطب يوم الجمعةَ قائمًا، ثم يجلس، ثم يقوم فيُتِمُّ، كما تفعلون الآن» . وأخرج الترمذي الثانية من روايتي البخاري ومسلم، وفي رواية النسائي: «كان النبيُّ - ﷺ- يخطب الخطبتين قائمًا، وكان يفصل بينهما بجلوس» (١) .\n_________\n(١) رواه البخاري ٢ / ٣٣٦ في الجمعة، باب القعدة بين الخطبتين يوم الجمعة، باب الخطبة قائمًا، ومسلم رقم (٨٦١) في الجمعة، باب ذكر الخطبتين قبل الصلاة، وأبو داود رقم (١٠٩٢) في الصلاة، باب الجلوس إذا صعد المنبر، والترمذي رقم (٥٠٦) في الصلاة، باب ما جاء في الجلوس بين الخطبتين، والنسائي ٣ / ١٠٩ في الجمعة، باب الفصل بين الخطبتين بالجلوس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن نافع، عن ابن عمر، ﵄، قال: «كان النبي -ﷺ- يخطب قائما، ثم يقعد، ثم يقوم، كما يفعلون الآن.» .\nهذه رواية خالد بن الحارث، عن عبيد الله، وفي رواية معمر، عن عبيد الله: «أن النبي، -ﷺ- كان يخطب خطبتين، يجلس بينهما جلسة.» .\nوفي رواية بشر بن المفضل، عن عبيد الله: «أن رسول الله -ﷺ- كان يخطب الخطبتين، وهو قائم، وكان يفصل بينهما بجلوس.» .\nوفي رواية عبد الرحمن بن عثمان، أبي بحر البكراوي، عن عبيد الله، ورواية أزهر بن القاسم، عن عبد الله بن عمر: «كان النبي -ﷺ-، يخطب يوم الجمعة خطبتين، يجلس بينهما.» .\nوفي رواية قراد، عن عبد الله بن عمر: «أن النبي -ﷺ- كان يجلس بين الخطبتين.» .\n١- أخرجه أحمد (٢/٣٥) (٤٩١٩) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، والدارمي (١٥٦٦) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل. والبخاري (٢/١٢) قال: حدثنا عبيد الله بن عمر القواريري قال: حدثنا خالد بن الحارث. وفي (٢/١٤) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل ومسلم (٣/٩) قال: حدثنا عبيد بن عمر القواريري وأبو كامل الجحدري، جميعا عن خالد. قال أبو كامل: حدثنا خالد بن الحارث. وابن ماجة (١١٠٣) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر (ح) وحدثنا يحيى بن خلف، أبو سلمة، قال: حدثنا بشر بن المفضل. والترمذي (٥٠٦) قال: حدثنا حميد بن مسعدة البصري، قال: حدثنا خالد بن الحارث. والنسائي (٣/١٠٩) وفي الكبرى (١٦٣٧، ١٦٤٨) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر بن المفضل. وفي الكبرى (١٦٤٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق، قال: حدثنا معمر. وابن خزيمة (١٤٤٦) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا بشر بن المفضل وفي (١٧٧٨١) قال: حدثنا يحيى بن حكيم، قال: حدثنا أبو بحر، عبد الرحمن بن عثمان البكراوي.\nأربعتهم - معمر، وبشر بن المفضل، وخالد بن الحارث، وأبو بحر البكراوي - عن عبيد الله بن عمر.\n٢- وأخرجه أحمد (٢/٩١) (٥٦٥٧) قال: حدثنا قراد. وفي (٢/٩٨) (٥٧٢٦) قال: حدثنا أزهر بن القاسم.\nكلاهما - قراد، وأزهر بن القاسم - عن عبد الله بن عمر.\nكلاهما - عبيد الله بن عمر، وعبد الله بن عمر - عن نافع، فذكره.\nوبلفظ «كان النبي -ﷺ- يخطب خطبتين: كان يجلس لذا صعد المنبر حتى يفرغ أراه قال: المؤذن ثم يقوم، فيخطب، ثم يجلس، فلا يتكلم، ثم يقوم فيخطب» .\nأخرجه أبو داود (١٠٩٢) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا عبد الوهاب، يعني ابن عطاء عن العمري، عن نافع، فذكره.","vol":"5","page":676},{"text":"٣٩٦٩ - (ط) جعفر بن محمد: عن أبيه: «أن رسولَ الله -ﷺ- خطبَ خطبتين يوم الجمعة جلس بينهما» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١١٢ في الجمعة، باب القراءة في صلاة الجمعة والاحتباء، من حديث جعفر الصادق عن أبيه محمد الباقر مرسلًا، وقد وصله البخاري ومسلم وأبو داود والترمذي والنسائي من حديث ابن عمر، كما في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك الموطأ (٢٤٥) عن جعفر بن محمد، عن أبيه، فذكره.\nوقال الزرقاني في شرح الموطأ (١/٣٣٣) أرسله الموطأ، وهو يتصل من غير حديث مالك، ففي الصحيحين من طريق عبيد الله بن عمر، عن نافع، عن ابن عمر، فذكر الحديث الذي قبله.","vol":"5","page":676},{"text":"٣٩٧٠ - (م س) كعب بن عجرة - ﵁ - «أَنه دخل المسجد وعبد الرحمنِ بنُ أُمِّ الحكم يخطُب قاعدًا؟ فقال: انظروا إلى هذا الخبيث يخطب قاعدًا؟ وقال الله تعالى: ﴿وَإِذَا رأوْا تِجارَةً أو لَهْوًا انفَضُّوا إلَيْهَا وَتَرَكُوكَ قائمًا﴾ [الجمعة: ١١]» أخرجه مسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انفَضُّوا): الانْفِضَاض: التفرُّق.\n_________\n(١) رواه مسلم رقم (٨٦٤) في الجمعة، باب قوله تعالى: ﴿وإذا رأوا تجارة أو لهوًا﴾، والنسائي ٢ / ١٠٢ في الجمعة، باب قيام الإمام في الخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الصلاة (١٧٦:٥) عن أبي موسى وبندار، والنسائي فيه الصلاة (٥٧٦) عن أحمد بن عبد الله بن الحكم.\nثلاثتهم - عن غندر، عن شعبة، عن منصور، عن عمرو بن مرة، عن أبي عبيدة بن عبد الله بن مسعود، فذكره.\nتحفة الأشراف (٨/٣٠٥) .","vol":"5","page":677},{"text":"٣٩٧١ - (س) جابر بن عبد الله - ﵁ -: قال: «كان النبيُّ - ﷺ- يخطب قائمًا، ثم يقعد قعدة، ثم يقوم» أخرجه النسائي (١) .\n_________\n(١) ٣ / ١٨٦ في العيدين، باب قيام الإمام في الخطبة، وإسناده صحيح، ورواه مسلم بمعناه رقم (٨٦٢) في الجمعة، باب ذكر الخطبتين وما فيهما من الجلسة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع جابر بن عبد الله، ولم أجده إلا عن جابر بن سمرة.\nأخرجه النسائي في الصلاة (٦٦٩) عن إسماعيل بن مسعود، عن خالد بن الحارث، وابن ماجة فيه الصلاة (١٢٤:٣) عن محمد بن بشار ومحمد بن الوليد.\nكلاهما - عن غندر -\nكلاهما - عن شعبة بن الحجاج، عن سماك - فذكره. تحفة الأشراف (٢/١٥٨) .","vol":"5","page":677},{"text":"٣٩٧٢ - (م د ت س) عمارة بن رويبة: «أنه رأى بشر بن مروان على المنبر رافعًا يديه، فقال قبَّح الله تَيْنِك اليدين، لقد رأيتُ النبيَّ - ﷺ- ما كان يزيد على أن يقول بيده هكذا (١) - وأَشار بإصبعه المسبّحة» أخرجه مسلم والترمذي وأبو داود [والنسائي]، إلا أن أبا داود قال: «وما كان يزيد على هذه - يعني السبَّابة التي تلي الإبهام» (٢) .\n_________\n(١) في مسلم المطبوع: ما يزيد على أن يقول بيده هكذا، أي يشير بيده، فهو من إطلاق القول على الفعل.\n(٢) رواه مسلم رقم (٨٧٤) في الجمعة، باب تخفيف الصلاة والخطبة، وأبو داود رقم (١١٠٤) في الصلاة، باب رفع اليدين والإمام يخطب، والترمذي رقم (٥١٥) في الصلاة، باب ما جاء في كراهية رفع الأيدي على المنبر، والنسائي ٣ / ١٠٨ في الجمعة، باب الإشارة في الخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٣٥) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان. وفي (٤/١٣٦) قال: حدثنا وكيع، عن سفيان. وفيه (٤/١٣٦) قال: حدثنا موسى بن داود، قال: حدثنا زهير. وفي (٤/٢٦١) قال: حدثنا ابن فضيل. والدارمي (١٥٦٨) قال: أخبرنا أحمد بن عبد الله، قال: حدثنا أبو زبيد. وفي (١٥٦٩) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. ومسلم (٣/١٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس. (ح) وحدثناه قتيبة بن سعيد، قال: دحثنا أبو عوانة. وأبو داود (١١٠٤) قال: حدثنا أحمد بن يونس، قال: حدثنا زائدة. والترمذي (٥١٥) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. والنسائي (٣/١٠٨) وفي الكبرى (١٦٤١) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (١٦٤٠) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وابن خزيمة (١٧٩٣) قال: حدثنا يوسف بن موسى القطان، قال: حدثنا جرير. (ح) وحدثنا علي بن مسلم، قال: حدثنا هشيم،وفي (١٧٩٤) قال: حدثنا يحيى بن حكيم، قال: حدثنا أبو داود، قال: حدثنا شعبة. (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع، عن سفيان عشرتهم - سفيان، وزهير، ومحمد بن فضيل، وأبو زبيد عبثر بن القاسم، وعبد الله بن إدريس، وأبو عوانة، وزائدة، وهشيم، وجرير، وشعبة - عن حصين، فذكره.","vol":"5","page":677},{"text":"٣٩٧٣ - (د) الحكم بن حزن الكلفي: قال: «وفدتُ إلى رسولِ الله - ﷺ- سابع سبعة - أو تاسع تسعةَ - فدخلنا عليه، فقلنا: يا رسولَ الله، زُرناك، فادعُ الله لنا بخير، فدعا، وأمر بنا - أو أمر لنا - بشيء من التمر، والشأنُ إذ ذاك دُون، فأقمنا بها أيامًا، وشهدنا فيها الجمعةَ مع رسولِ الله - ﷺ-، فقام - ﷺ- متوكئًا على عصًا - أو قوسٍ - فحمدَ الله وأثنَى عليه بكلمات خفيفات طيِّبات مباركات، ثم قال: أيها الناسُ، إنكم لن تطيقوا - أو لن تفعلوا - كلَّ ما أُمِرتُم به، ولكن سَدِّدُوا [وقارِبُوا، وأبشروا] ويَسِّروا (١)» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَدِّدُوا): اقصدوا السَّداد في الأمور، وهو العدل والقصد.\n(قَارِبُوا): اجعلوا عملكم قصدًا لا غُلُو فيه.\n(يَسِّرُوا): التيسير: التسهيل في الأمور.\n_________\n(١) في الأصل: سددوا ويسروا، وعلى هامش الأصل نسخة: وبشروا، بدل: ويسروا، وفي المطبوع: ولكن سددوا، وقاربوا، وأبشروا، ويسروا، والذي في نسخ أبي داود المطبوعة: ولكن سددوا وأبشروا، وفي نسخة على هامش \" عون المعبود \": ويسروا، بدل \" وأبشروا \".\n(٢) رقم (١٠٩٦) في الصلاة، باب الرجل يخطب على قوس، قال الحافظ في \" التلخيص \": وإسناده حسن، وفيه شهاب بن خراش، وقد اختلف فيه، والأكثر وثقوه، وقد صححه ابن السكن وابن خزيمة، وله شاهد من حديث البراء بن عازب، رواه أبو داود بلفظ أن النبي ﷺ أعطي يوم العيد قوسًا فخطب عليه، وطوله أحمد والطبراني، وفي الباب عن ابن عباس وابن الزبير رواهما أبو الشيخ بن حيان في كتاب \" أخلاق النبي ﷺ \" له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢١٢) قال: حدثنا الحكم بن موسى. قال عبد الله بن أحمد: وسمعته أنا من الحكم. وفي (٤/٢١٢) وأبو داود (١٠٩٦) قالا: - أحمد وأبو داود - حدثنا سعيد بن منصور. وابن خزيمة (١٤٥٢) قال: حدثنا عبيد الله بن سعيد بن كثير بن عفير المصري، قال: حدثنا عمرو بن خالد.\nثلاثتهم - الحكم، وسعيد، وعمرو - قالوا: حدثنا شهاب بن خراش، قال: حدثني شعيب بن رزيق، فذكره.","vol":"5","page":678},{"text":"٣٩٧٤ - (م س) جابر بن عبد الله - ﵁ -: «كان رسولُ الله - ﷺ- إذا خطب: احْمَرَّتْ عيناه، وعلا صوتُه، واشتد غضبُه، حتى كأنه مُنْذِر جيش، يقول: صبَّحكم ومسَّاكم، ويقول: بعثتُ أنا والساعةَ كهاتين، ويقرْن بين إصبعيه: السبَّابةِ والوسطى، ويقول: أما بعدُ، فإن خيرَ الحديث كتابُ الله، وخيرُ الهدْي هدْيُ محمد، وشرُّ الأمورِ مُحْدَثاتُها، وكلُّ بدْعةٍ ضلالة، ثم يقول: أنا أولى بكل مؤمن من نفسه، مَنْ ترك مالًا فلأهله، ومن ترك دَينًا أو ضياعًا فإليَّ وعليَّ» .\nوفي رواية قال: «كانت خُطْبَةُ النبيِّ - ﷺ-: يحمَد الله، ويُثْني عليه، ثم يقول على إثر ذلك، وقد علا صوته ...» وذكر نحوه. وفي أخرى: «كان يخطب الناس: يحمد الله، ويثني عليه بما هو أهله ثم قول: من يهدِ الله فلا مُضل له، ومن يضلل فلا هادي له، وخيرُ الحديث كتابُ الله ...» ثم يقول ذكر نحو ما تقدم. أخرجه مسلم، وفي رواية النسائي قال: «كان رسولُ الله -ﷺ- يقول في خطبته: نحمدُ الله ونُثني عليه بما هو أهله، ثم يقول: من يهدِ الله فلا مضل له، ومن يضلل فلا هادي له، إن أصدقَ الحديث كتاب الله، وأحسنُ الهدْي هدْيُ محمد، وشرُّ الأمور محدَثاتها، وكل محدثَة بدعة، وكل بدعة ضلالة، وكل ضلالة في النار، ثم يقول: بعثت أنا والساعةَ كهاتين، وكان إذا ذكر الساعةَ احْمَرَّتْ وَجنتاه، وعلا صوتُه، واشتد غضبه، كأنه نذير جيش، يقول: صبَّحكم ومسَّاكم، ثم قال: من ترك مالًا ⦗٦٨٠⦘ فلأهله، ومن ترك دَيْنًا أو ضياعًا فإليَّ [أو عليَّ]، وأنا أولى بالمؤمنين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُنْذِر جيش): المُنْذِر: المُعْلِم المُعَرِّف للقوم بما يكون قد دهمهم من عدو أو غيره، وهو المَخُوف.\n(الهَدْي): السيرة والطريقة، وهو ساكن الدال.\n(ضَيَاعًا): الضَّياع بفتح الضاد: العيال.\n_________\n(١) رواه مسلم رقم (٨٦٧) في الجمعة، باب تخفيف الصلاة والخطبة، والنسائي ٣ / ١٨٨ و١٨٩ في العيدين، باب كيف الخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣١٠) قال: حدثنا مصعب بن سلام.\n٢- وأخرجه أحمد (٣/٣١٩) . والدارمي (٢١٢) قال: أخبرنا محمد بن أحمد بن أبي خلف. والنسائي (٣/٥٨) قال: أخبرنا عمرو بن علي.\nثلاثتهم - أحمد، ومحمد بن أحمد، وعمرو - قالوا: حدثنا يحيى.\n٣- وأخرجه أحمد (٣/٣٣٧) قال: حدثنا ابن الوليد. وفي (٣/٣٧١) قال: حدثنا وكيع. ومسلم (٣/١١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وأبو داود (٢٩٥٤) قال: حدثنا محمد بن كثير وابن ماجه (٢٤١٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي (٣/١٨٨) قال: أخبرنا عتبة بن عبد الله، قال: أنبأنا ابن المبارك. وابن خزيمة (١٧٨٥) قال: حدثنا عتبة بن عبد الله، قال: أخبرنا عبد الله بن المبارك.\nأربعتهم - عبد الله بن الوليد، ووكيع، وابن كثير، وابن المبارك - عن سفيان.\n٤- وأخرجه مسلم (٣/١١) قال: حدثنا عبد بن حميد، قال: حدثنا خالد بن مخلد، قال: حدثني سليمان بن بلال.\n٥- وأخرجه مسلم (٣/١١) قال: حدثني محمد بن المثنى. وابن ماجة (٤٥) قال: حدثنا سويد بن سعيد، وأحمد بن ثابت الجحدري.\nثلاثتهم - ابن المثنى، وسويد، وأحمد بن ثابت - قالوا: حدثنا عبد الوهاب بن عبد المجيد الثقفي.\n٦- وأخرجه ابن خزيمة (١٧٨٥) قال: حدثنا الحسين بن عيسى البسطامي، قال: حدثنا أنس يعني ابن عياض.\nستتهم - مصعب، ويحيى، وسفيان، وسليمان، والثقفي، وأنس - عن جعفر ابن محمد، عن أبيه، فذكره.\nرواية يحيى مختصرة على أول الحديث.\nورواية أبي داود (٢٩٥٤)، وابن ماجة (٢٤١٦) مختصرة على «من ترك مالا فلورثته، ومن ترك دينا أو ضياعا فعلي وإلي، وأنا أولى بالمؤمنين» .\nفي رواية الدارمي نسب يحيى إلى أنه يحيى بن سليم.","vol":"5","page":679},{"text":"٣٩٧٥ - (د ت س) ابن مسعود - ﵁ -: أن رسولَ الله - ﷺ- كان إذا تشهَّد قال: «الحمد لله، نستعينه، ونستغفره، ونعوذ بالله من شرور أنفسنا، من يهده الله فلا مضِلَّ له، ومن يضلل فلا هاديَ له، وأشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسولهُ، أرسله بالحق بشيرًا ونذيرًا بين يَدَي الساعة، من يطع الله ورسوله فقد رَشد، ومن يعصهما فإنه لا يضرُّ إلا نفسه، ولا يضرُّ الله شيئًا» .\nوفي رواية: أن يونس [بن يزيد] سأل ابن شهاب عن تشهُّدِ رسولِ الله - ﷺ- يومَ الجمعة ... فذكر نحوه، قال: «ومن يعصهما قد غوى، ونسأل [الله] ربَّنا أن يجعلنا ممن يطيعه، ويطيع رسوله، ويتبع رضوانه، ويجتنب سخطه، فإنما ⦗٦٨١⦘ نحنُ به وله» . أخرجه أبو داود (١) . وقد أخرج هو والترمذي والنسائي هذا المعنى أيضا بزيادة، وترد في: «كتاب النكاح» من حرف النون.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غَوَى) الغَي: ضد الرشاد، غوى الرجل يَغْوِي.\n_________\n(١) رقم (١٠٩٧) و(١٠٩٨) في الصلاة، باب الرجل يخطب على قوس، وفي سنده عبد ربه بن أبي يزيد، وأبو عياض المدني، وهما مجهولان، ولكن للحديث طرق يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قلت: هو بهذا اللفظ.\nأخرجه أبو داود (١٠٩٧، ٢١١٩) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عاصم، قال: حدثنا عمران، عن قتادة، عن عبد ربه، عن أبي عياض، فذكره.","vol":"5","page":680},{"text":"٣٩٧٦ - (م ت د س) جابر بن سمرة - ﵁ -: قال: «كنت أُصلِّي مع النبيِّ -ﷺ- الصلوات، فكانت صلاتُه قصدًا، وخطبتُه قصدًا» أخرجه مسلم والترمذي.\nوفي رواية أبي داود قال: «كانت صلاة النبيِّ - ﷺ- قصدًا، وخطبته قصدًا يقرأ بآيات من القرآن، ويُذكِّر الناس» . وله في أخرى «كان رسولُ - ﷺ- لا يطيل الموعظة يوم الجمعة، إنما هُنَّ كلمات يسيرات» وفي رواية النسائي قال: «كان رسولُ الله - ﷺ- يخطب قائمًا، ثم يجلس، ثم يقوم ويقرأُ آيات، ويذْكُرُ الله، وكانت خطبتُه قصدًا، وصلاتُه قصدًا» (١) . ⦗٦٨٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قصدًا): القصد: العدل والسواء.\n_________\n(١) رواه مسلم رقم (٨٦٦) في الجمعة، باب تخفيف الصلاة والخطبة، وأبو داود رقم (١١٠١) في الصلاة، باب الرجل يخطب على قوس، والترمذي رقم (٥٠٧) في الصلاة، باب ما جاء في قصد الخطبة، والنسائي ٣ / ١١٠ في الجمعة، باب القراءة في الخطبة الثانية والذكر فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"5","page":681},{"text":"٣٩٧٧ - (م د) أبو وائل: قال: «خطبنا عمَّار، فأوجزَ وأبلغ، فلما نزل قلنا: يا أبا اليقظان: لقد أبلغتَ وأوجزتَ، فلو كنتَ تنفّسْتَ؟ فقال: إني سمعتُ رسولَ الله - ﷺ- يقول: إن طول صلاةِ الرجل وقِصر خطبته مَئِنَّة من فِقْهه، فاقصُروا الخطبة وأطيلوا الصلاة، وإن من البيان سحرًا» أخرجه مسلم. وفي رواية أبي داود عن عمار قال: «أمرنا رسولُ الله - ﷺ - بإقصار الخُطَب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَنَفَّسْت): تنفَّس الرجل في قوله، أي: أطال. وأصله: أن المتكلم إذا تنفس استأنف القول، وسَهُلَ عليه الإطالة.\n(مَئِنَّة): المَئِنَّة: مَفْعِلة من «إن» التي للتحقيق: أي أنَّ قصر الخطبة وطول الصلاة: علامة من فِقْه الرجل، ومَخْلَقَة [ومَجْدَرَة] ومَحْرَاة به.\n(إن من البيان سحرًا): أي: إن من البيان ما يصرف قلوب السامعين ⦗٦٨٣⦘ إلى قبول ما يسمعون وإن كان غير حق. وقيل: إن من البيان ما يُكْتَسب به من الإثم ما يكتسبه الساحر بسحره.\n_________\n(١) رواه مسلم رقم (٨٦٩) في الجمعة، باب تخفيف الصلاة والخطبة، وأبو داود رقم (١١٠٦) في الصلاة، باب إقصار الخطب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٦٣) قال: حدثنا قريش بن إبراهيم. والدارمي (١٥٦٤) قال: أخبرنا العلاء ابن عصيم الجعفي. ومسلم (٣/١٢) قال: حدثني سريج بن يونس. وابن خزيمة (١٧٨٢) قال: حدثنا محمد بن عمر بن هياج أبو عبد الله الهمداني، قال: حدثنا يحيى بن عبد الرحمن بن مالك بن الحارث الأرحبي. (ح) وحدثنا رجاء بن محمد العذري أبو الحسن، قال: حدثنا العلاء بن عصيم الجعفي.\nأربعتهم - قريش، والعلاء، وسريج، ويحيى بن عبد الرحمن - عن عبد الرحمن بن عبد الملك بن أبجر، عن أبيه، عن واصل بن حيان، عن أبي وائل، فذكره.\nوفي رواية محمد بن عبد الله بن نمير «أمرنا رسول الله -ﷺ- بإقصار الخطب.»\nأخرجه أحمد (٤/٣٢٠) وأبو داود (١١٠٦) قال: حدثنا محمد بن عبد الله بن نيمير.\nكلاهما - أحمد، ومحمد - عن عبد الله بن نمير، قال: حدثنا العلاء بن صالح، عن عدي ين ثابت، عن أبي راشد فذكره.","vol":"5","page":682},{"text":"٣٩٧٨ - (ت) ابن مسعود - ﵁ -: قال: «كان النبيُّ - ﷺ- إذا استوى على المنبر استقبلناه بوجوهنا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٠٩) في الصلاة، باب ما جاء في استقبال الإمام إذا خطب، وفي إسناده محمد بن الفضل بن عطية، كذبوه، كما قال الحافظ في \" التقريب \"، ولكن معنى الحديث صحيح، قال الترمذي: ولا يصح في هذا الباب عن النبي ﷺ شيء - يعني صريحًا - وقال الترمذي: والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم، يستحون استقبال الإمام إذا خطب، وهو قول سفيان الثوري، والشافعي، وأحمد، وإسحاق، وذكر البخاري تعليقًا ٢ / ٣٣٣ في الجمعة، باب استقبال الناس الإمام إذا خطب، فقال: واستقبل ابن عمر وأنس ﵃ الإمام. قال الحافظ في \" الفتح \": أما ابن عمر، فرواه البيهقي من طريق الوليد بن مسلم قال: ذكرت لليث بن سعد، فأخبرني عن ابن عجلان أنه أخبره عن نافع أن ابن عمر كان يفرغ من سبحته يوم الجمعة قبل خروج الإمام، فإذا خرج لم يقعد الإمام حتى يستقبله، وأما أنس، فرويناه في نسخة نعيم بن حماد بإسناد صحيح عنه أنه كان إذا أخذ الإمام في الخطبة يوم الجمعة يستقبله بوجهه حتى يفرغ من الخطبة، ورواه ابن المنذر من وجه آخر عن أنس أنه جاء يوم الجمعة فاستند إلى الحائط واستقبل الإمام، قال ابن المنذر: لا أعلم في ذلك خلافًا بين العلماء، وانظر الفتح ٢ / ٣٣٣ - ٣٣٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٥٠٩) قال: حدثنا عباد بن يعقوب الكوفي، قال: حدثنا محمد بن الفضل بن عطية، عن منصور، عن إبراهيم، عن علقمة، فذكره.\n* قال الترمذي: لا نعرفه إلا من حديث محمد بن الفضل بن عطية. ومحمد بن الفضل بن عطية ضعيف، ذاهب الحديث عند أصحابنا.\nقال الترمذي: ولا يصح في هذا الباب عن النبي -ﷺ- شيء.","vol":"5","page":683},{"text":"٣٩٧٩ - (د ت) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «كلُّ خطبه ليس فيها تشهُّد فهي كاليد الجَذْماء» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٤٨٤١) في الأدب، باب في الخطبة، والترمذي رقم (١١٠٦) في النكاح، باب ما جاء في خطبة النكاح، ورواه أيضًا ابن حبان في \" صحيحه \" رقم (٥٧٩) موارد، وقال الترمذي: حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول لا يثبت: بلفظ «كل كلام،أو أمر ذي بال لا يفتح بذكر الله ﷿، فهو أبتر، أو قال: أقطع» .\nوفي رواية: «كل كلام لا يبدأ فيه بالحمد لله، فهو أجذم» .\nأخرجه أحمد (٢/٣٥٩) قال: حدثنا يحيى بن آدم. قال: حدثنا ابن مبارك، عن الأوزاعي، عن قرة بن عبد الرحمن. وأبو داود (٤٨٤٠) قال: حدثنا أبو توبة. قال: زعم الوليد، عن الأوزاعي، عن قرة. وابن ماجة (١٨٩٤) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن يحيى ومحمد بن خلف العسقلاني. قالوا: حدثنا عبيد الله بن موسى، عن الأوزاعي، عن قرة. والنسائي في عمل اليوم والليلة (٤٩٤) قال: أخبرنا محمود بن خالد. قال: حدثنا الوليد. قال: قال أبو عمرو: وأخبرني قرة. وفي (٤٩٥) قال: أخبرني محمود بن خالد. قال: حدثنا الوليد. قال: حدثنا سعيد بن عبد العزيز.\nكلاهما - قرة بن عبد الرحمن، وسعيد بن عبد العزيز - عن الزهري، عن أبي سلمة، فذكره.\nوأخرجه النسائي في عمل اليوم والليلة (٤٩٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث، عن عقيل، عن ابن شهاب. مرسل.\nوأخرجه النسائي في عمل اليوم والليلة (٤٩٧) قال: أخبرنا علي بن حجر، قال: حدثنا الحسن، يعني ابن عمر، عن الزهري، قال: قال رسول الله -ﷺ- ... مرسل.\nوبلفظ «كل خطبة ليس فيها تشهد، فهي كاليد الجذماء.»\nأخرجه أحمد (٢/٣٠٢) قال: حدثنا عبد الرحمن. قال: حدثنا عبد الواحد بن زياد. وفي (٢/٣٤٣) قال: حدثنا عفان. قال: حدثنا عبد الواحد بن زياد. وأبو داود (٤٨٤١) قال: حدثنا مسدد وموسى بن إسماعيل. قالا: حدثنا عبد الواحد بن زياد. والترمذي (١١٠٦) قال: حدثنا أبو هشام الرفاعي. قال: حدثنا محمد بن فضيل.\nكلاهما - عبد الواحد بن زياد، ومحمد بن فضيل - عن عاصم بن كليب، عن أبيه، فذكره.\nقلت: راجع «فتح المجيد» بتحقيقي ص (١٦) .","vol":"5","page":683},{"text":"٣٩٨٠ - (د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «كلُّ كلام لا يبدأ بالحمد لله فهو أجذمُ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَجْذَم): الأجذم: مقطوع اليد، أو أنه مجذوم عرض له الجُذَام، والأول أوجه.\n_________\n(١) رقم (٤٨٤٠) في الأدب، باب الهدي في الكلام، وروي بلفظ: \" كل أمر ذي بال لا يبدأ فيه بالحمد لله فهو أقطع \"، رواه ابن ماجة رقم (١٨٩٤) في النكاح، باب خطبة النكاح، وأحمد في المسند ٢ / ٣٥٩، وابن حبان في \" صحيحه \" رقم (٥٧٨) موارد، وفي سنده قرة بن عبد الرحمن ابن حيوئيل، وهو صدوق له مناكير، كما الحافظ في \" التقريب \"، ومع ذلك فقد حسنه ابن الصلاح والنووي والعراقي، والحافظ ابن حجر، كما في \" الفتوحات الربانية على الأذكار النووية \" لابن علان ٣ / ٢٨٨ و٦ / ٦٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"5","page":684},{"text":"٣٩٨١ - (د) زيد بن أرقم - ﵁ -: «أن رسولَ الله - ﷺ- خطبهم، فقال: أما بعدُ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أمَّا بعدُ): بعد: مبنية على الضم، لأنها مقطوعة عن الإضافة، التقدير: أما بعدَ حمد الله فكذا وكذا، فلما قطعه عن الإضافة بناه على الضم.\n_________\n(١) رقم (٤٩٧٣) في الأدب، باب في \" أما بعد \" في الخطب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩٧٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: ثنا محمد بن فضيل، عن أبي حيان، عن يزيد بن حيان، فذكره.","vol":"5","page":684},{"text":"٣٩٨٢ - (د) سمرة بن جندب - ﵁ -: أن نبيَّ الله - ﷺ- قال: «احْضُرُوا الذِّكْرَ، وادْنُوا من الإمام، فإن الرجل لا يزال يتباعدُ حتى يؤخَّر في الجنة وإن دخلها» أخرجه أبو داود (١) .\n_________\n(١) رقم (١١٠٨) في الصلاة، باب الدنو من الإمام عند الموعظة، وأخرجه أيضًا أحمد في \" المسند \" ٥ / ١١، والحاكم في \" المستدرك \" ١ / ٢٨٩، وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١١) وأبو داود (١١٠٨) .\nكلاهما - أحمد، وأبو داود - قالا: حدثنا علي بن عبد الله، قال: حدثنا معاذ بن هشام، قال: وجدت في كتاب أبي بخط يده، ولم أسمعه منه، قال: حدثنا قتادة، عن يحيى بن مالك فذكره وله متابعة عند أحمد بلفظ. «احضروا الجمعة، وادنوا من الإمام، فإن الرجل ليتخلف عن الجمعة، حتى إنه ليتخلف عن الجنة وإنه لمن أهلها.» .\nأخرجه أحمد (٥/١٠) قال: حدثنا سريج بن النعمان، قال: حدثنا الحكم بن عبد الملك، عن قتادة، عن الحسن، فذكره.","vol":"5","page":684},{"text":"٣٩٨٣ - (م س) أبو رفاعة العدوي - ﵁ -: قال: «انتهينا إلى رسولِ الله -ﷺ- وهو يخطب، قال: فقلت: يا رسولَ الله، رجل غريب جاء يسأل عن دِينه، لا يدري ما دِينُه؟ قال: فأقبل عليَّ رسولُ الله - ﷺ-، وترك خطبته، حتى انتهى إليَّ، فأُتيَ بكرسيٍّ حَسِبْتُ (١) قوائمه حديدًا، قال: فقعد عليه رسولُ الله - ﷺ- وجعل يعلمني مما علَّمه الله، ثم أتى الخطبةَ، فأتمَّ آخرها» أخرجه مسلم والنسائي، إلا أن النسائي قال: «فأُتِيَ بكرسيِّ خُلْبٍ قوائمهُ حديد» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خُلْب): الخُلْب: [بضم اللام وسكونها] اللِّيف، واحدته، خُلْبَة [وخُلُبة] .\n_________\n(١) قال النووي في \" شرح مسلم \": هكذا هو في جميع النسخ: حسبت، ورواه ابن أبي خيثمة في غير \" صحيح مسلم \": خلت، بكسر الخاء وسكون اللام، وهي بمعنى حسبت. قال القاضي: ووقع في نسخة ابن الحذاء: خشيت، بالخاء والشين المعجمتين، وفي \" كتاب ابن قتيبة \": خلب، بضم الخاء، وآخره باء موحدة، وفسره بالليف، وكلاهما تصحيف، والصواب: حسبت بمعنى ظننت، كما هو في نسخ مسلم وغيره من الكتب المعتمدة.\n(٢) كذا في الأصل والمطبوع: فأتي بكرسي خلب قوائمه حديد، وهو تصحيف، والذي في نسخ النسائي المطبوعة والمخطوطة: فأتي بكرسي خلت (بكسر الخاء وسكون اللام وضم التاء) قوائمه حديدًا، أي: ظننت أن قوائمه كانت حديدًا، وهو الصواب، والحديث رواه مسلم رقم (٨٧٦) في الجمعة، باب حديث التعليم في الخطبة، والنسائي ٨ / ٢٢٠ في الزينة، باب الجلوس على الكرسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٨٠) قال: حدثنا بهز. (ح) وأخرجه أحمد أيضا قال: حدثنا هاشم بن القاسم وأبو عبد الرحمن المقرئ. (ح) وحدثنا عفان. والبخاري في الأدب المفرد (١١٦٤) قال: حدثنا عبد الله بن يزيد. ومسلم (٣/١٥) قال: دحثنا شيبان بن فروخ. والنسائي (٨/٢٢٠) قال: أخبرنا يعقوب بن إبراهيم، عن عبد الرحمن، وابن خزيمة (١٤٥٧) قال: حدثنا يعقوب بن إبراهيم، عن عبد الرحمن. وابن خزيمة (١٤٥٧) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا هاشم بن القاسم. وفي (١٨٠٠) قال: حدثنا أبو زهير عبد المجيد بن إبراهيم. قال: حدثنا المقرئ.\nستتهم- بهز، وهاشم، وعبد الله بن يزيد أبو عبد الرحمن المقرئ، وعفان، وشيبان، وعبد الرحمن بن مهدي- عن سليمان بن المغيرة. قال: حدثنا حميد بن هلال، فذكره.","vol":"5","page":685},{"text":"٣٩٨٤ - (ط) محمد بن شهاب الزهري - ﵀ -: قال: قال ثعلبة بن مالك القُرَظِي: «إنهم كانوا في زمان عمر بن الخطاب يصلُّون يوم الجمعة، ⦗٦٨٦⦘ حتى يخرجَ عمرُ، فإذا خرج عمرُ وجلس على المنبر وأذَّن المؤذِّن، قال ثعلبة: جلسنا نتحدَّث، فإذا سكت المؤذِّنون، وقام عمر يخطب أنصتنا، فلم يتكلمْ منا أحد» قال ابن شهاب: فخروج الإمام يقطع الصلاة، وكلامه: يقطع الكلام أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٠٣ في الجمعة، باب ما جاء في الإنصات يوم الجمعة والإمام يخطب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٢٢٩) عن ابن شهاب، عن ثعلبة بن أبي مالك القرظي، فذكره.","vol":"5","page":685},{"text":"٣٩٨٥ - (ط) نافع - مولى ابن عمر - ﵄ -: «أن ابن عمر رأى رجلين يتحدثان، والإمام يخطب يوم الجمعة، فحَصَبَهما: أن اصْمُتا» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فحصبهما): الحَصْب: الرَّجم بالحصباء، وهي صغار الحصى.\n_________\n(١) ١ / ١٠٤ في الجمعة، باب ما جاء في الإنصات يوم الجمعة والإمام يخطب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٢٣١) عن نافع، فذكره.","vol":"5","page":686},{"text":"٣٩٨٦ - (ط) عثمان بن عفان - ﵁ -: كان يقول في خطبته - قلَّ ما يدَع ذلك إذا خطب -: «إذا قام الإمام يخطُبُ يوم الجمعة فاستمِعوا له وأنصِتُوا، فإن للمُنْصِتِ الذي لا يسمع: من الحظَّ مثلَ ما للمنصتِ السامع، فإذا قامت الصلاة فاعْدِلُوا الصفوف، وحاذوا بالمناكب، فإن اعتدال الصفوف من تمام الصلاة، ثم لا يكبِّر حتى يأتيه رجال قد وكَّلهم بتسوية الصفوف، فيُخْبِرُونه أن قد استوت فيُكبِّر» أخرجه الموطأ (١) . ⦗٦٨٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انصِتَا): الإنصات: السُّكوت والإصغاء إلى الكلام.\n_________\n(١) ١ / ١٠٤ في الجمعة، باب ما جاء في الإنصات يوم الجمعة والإمام يخطب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٢٣٠) عن أبي النضر مولى عمر بن عبيد الله، عن مالك بن أبي عامر، فذكره.","vol":"5","page":686},{"text":"٣٩٨٧ - (خ م ط ت د س) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «إذا قلتَ لصاحبك يوم الجمعة: أنصِتْ - والإمام يخطُب - فقد لَغوْت» . أخرجه الجماعة، ولفظ الترمذي: «من قال يوم الجمعة والإمام يخطب: أنصِتْ قد لغا» وأخرج النسائي هذه أيضًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَغَوْت): اللَّغْو: الهذر من الكلام والباطل، لَغَا يَلْغُو لَغْوًا، ولَغِيَ يَلْغَى لَغًا.\n_________\n(١) رواه البخاري ٢ / ٣٤٣ في الجمعة، باب الإنصات يوم الجمعة والإمام يخطب، ومسلم رقم (٨٥١) في الجمعة، باب في الإنصات يوم الجمعة في الخطبة، والموطأ ١ / ١٠٣ في الجمعة، باب ما جاء في الإنصات يوم الجمعة والإمام يخطب، وأبو داود رقم (١١١٢) في الصلاة، باب الكلام والإمام يخطب، والترمذي رقم (٥١٢) في الصلاة، باب ما جاء في كراهية الكلام والإمام يخطب، والنسائي ٣ / ١٠٣ و١٠٤ في الجمعة، باب الإنصات للخطبة يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ «إذا قلت لصاحبك: أنصت يوم الجمعة، والإمام يخطب فقد لغيت.» قال أبو الزناد: هي لغة أبي هريرة. وإنما هو: فقد لغوت.\nأخرجه مالك الموطأ (٨٥) والحميدي (٩٦٦) قال: حدثنا سفيان. وأحمد (٢/٢٤٤) قال: قرئ على سفيان. وفي (٢/٤٨٥) قال: قرأت على عبد الرحمن: مالك. (ح) وحدثنا إسحاق. قال: أخبرنا مالك. والدارمي (١٥٥٦) قال: حدثنا خالد بن مخلد. قال: حدثنا مالك. ومسلم (٣/٥) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان. وابن خزيمة (١٨٠٦) قال: حدثنا علي بن خشرم. قال: أخبرنا ابن عيينة. (ح) وحدثنا سعيد بن عبد الرحمن. قال:حدثنا سفيان.\nكلاهما - مالك، وسفيان بن عيينة - عن أبي الزناد عن الأعرج، فذكره.\nوبلفظ «إذا قلت لصاحبك: أنصت. يوم الجمعة. والإمام يخطب فقد لغوت.» .\nأخرجه أحمد (٢/٢٧٢) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج (ح) وابن بكر، عن ابن جريج. وفي (٢/٢٨٠) قال: حدثنا عبد الرزاق. قال: حدثنا ابن جريج ومالك. وفي (٢/٣٩٣) قال: حدثنا حسين. قال: حدثنا ابن أبي ذئب. وفي (٢/٣٩٦) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس. وفي (٢/٤٧٤) قال: حدثنا يحيى، عن مالك. وفي (٢/٤٨٥) قال: قرأت على عبد الرحمن: مالك. وفي (٢/٥١٨) قال: دحثنا عثمان بن عمر. قال: أخبرنا يونس. وفي (٢/٥٣٢) قال: حدثنا حماد، عن مالك وابن أبي ذئب. والدارمي (١٥٥٧) قال: حدثنا خالد بن مخلد. قال: حدثنا مالك.\nوفي (١٥٥٨) قال: أخبرنا المعلى بن أسد. قال: حدثنا وهيب، عن معمر. والبخاري (٢/١٦) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. ومسلم (٣/٤، ٥) قال: حدثنا قتيبة بن سعيد ومحمد بن رمح بن المهاجر. قال ابن رمح: أخبرنا الليث، عن عقيل. (ح) وحدثني عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد. (ح) وحدثنيه محمد بن حاتم. قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج. وأبو داود (١١١٢) قال: حدثنا القعنبي، عن مالك. وابن ماجه (١١١٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شبابة بن سوار، عن ابن أبي ذئب. والترمذي (٥١٢) قال: حدثنا قتيبة. قال: حدثنا الليث، عن عقيل. والنسائي في الكبرى (١٦٥٢) قال: حدثنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا مالك. وفي (٣/١٠٣) وفي الكبرى (١٦٥٣) قال: أخبرنا قتيبة. قال: حدثنا الليث، عن عقيل. وفي (٣/١٠٤) وفي الكبرى (١٦٥٤) قال: أخبرنا عبد الملك بن شعيب بن الليث بن سعد. قال: حدثني أبي، عن جدي. قال: حدثني عقيل. وفي (٣/١٨٨) قال: أخبرنا محمد بن سلمة والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم. قال: حدثني مالك. وابن خزيمة (١٨٠٥) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وأخبرنا محمد بن عزيز الأيلي، أن سلامة حدثهم، عن عقيل. (ح) وحدثنا محمد بن رافع. قال: أخبرنا عبد الرزاق. قال: حدثنا ابن جريج.\nسبعتهم - ابن جريج، ومالك، وابن أبي ذئب، وأبو أويس، ويونس، ومعمر، وعقيل - عن ابن شهاب، عن سعيد بن المسيب، فذكره.\n* الروايات متقاربة المعنى.\nوبلفظ «إذا قلت لصاحبك: أنصت. يوم الجمعة والإمام يخطب فقد لغوت.»\nأخرجه أحمد (٢/٢٧٢، ٢٨٠) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. وفي (٢/٢٧٢) قال: وحدثنا ابن بكر، عن ابن جريج. ومسلم (٣/٥) قال: حدثني عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد. (ح) وحدثنيه محمد بن حاتم. قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج. والنسائي (٣/١٠٤) وفي الكبرى (١٦٥٤) قال: أخبرنا عبد الملك بن شعيب بن الليث بن سعد. قال: حدثني أبي، عن جدي، قال: حدثني عقيل. وابن خزيمة (١٨٠٥) قال: حدثنا يحيى بن حكيم. قال: حدثنا محمد بن بكر البرساني. قال: حدثنا ابن جريج. (ح) وحدثنا محمد بن رافع. قال: أخبرنا عبد الرزاق. قال: حدثنا ابن جريج.\nكلاهما - ابن جريج، وعقيل بن خالد - عن ابن شهاب، عن عمر بن عبد العزيز، عن عبد الله بن إبراهيم بن قارظ، فذكره.\n* في رواية ابن جريج: «إبراهيم بن عبد الله بن قارظ» .\nعن أبي صالح، عن أبي هريرة، عن النبي -ﷺ- قال: «إذا تكلمت يوم الجمعة، فقد لغوت وألغيت.» . أخرجه أحمد (٢/٣٨٨) قال: حدثنا عفان. وابن خزيمة (١٨٠٤) قال: حدثنا محمد بن معمر القيسي. قال: حدثنا حبان.\nكلاهما عفان، وحبان قالا: حدثنا وهيب. قال: حدثنا سهيل، عن أبيه، فذكره.\nأخرجه أحمد (٢/٤٢٤) . ومسلم (٣/٨) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وأبو كريب. وأبو داود (١٠٥٠) قال: حدثنا مسدد. وابن ماجة (١٠٢٥، ١٠٩٠) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٤٩٨) قال: حدثنا هناد وبلفظ. وابن خزيمة (١٧٥٦) قال: حدثنا يعقوب بن إبراهيم الدورقي وسلم بن جنادة. وفي (١٨١٨) قال: حدثنا يعقوب بن إبراهيم الدورقي.\nثمانيتهم - أحمد، ويحيى بن يحيى، وأبو بكر بن أبي شيبة، وأبو كريب، ومسدد، وهناد، ويعقوب، وسلم - عن أبي معاوية، عن الأعمش، عن أبي صالح، فذكره.\nوبفلظ «إذا قلت للناس: أنصتوا وهم يتكلمون فقد ألغيت على نفسك.» .\nأخرجه أحمد (٢/٣١٨) قال: حدثنا عبد الرزاق بن همام. قال: حدثنا معمر، عن همام، فذكره.","vol":"5","page":687},{"text":"٣٩٨٨ - (ت د س) أنس بن مالك - ﵁ -: قال: «كان النبيُّ - ﷺ- يكلَّم بالحاجة إذا نزَلَ من المنبر» . أخرجه الترمذي، وفي رواية أبي داود والنسائي: «رأيت النبيَّ - ﷺ- ينزِل من المنبر، فيعرض له الرجل في الحاجة فيقوم معه حتى يقضي حاجته ثم يقوم فيُصلِّي» . قال أبو داود: الحديث ليس بمعروف عن ثابت، وهو مما تفرد به جرير بن حازم، وعند النسائي: «يقضي ⦗٦٨٨⦘ حاجته، ثم يتقدَّم إلى مُصلاه فيصلي» (١) .\n_________\n(١) رواه أبو داود رقم (١١٢٠) في الصلاة، باب الإمام يتكلم بعدما ينزل من المنبر، والترمذي رقم (٥١٧) في الصلاة، باب ما جاء في الكلام بعد نزول الإمام من المنبر، والنسائي ٣ / ١١٠ في الجمعة، باب الكلام والقيام بعد النزول عن المنبر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١١٦) قال: حدثنا وكيع. وفي (٣/١٢٧) قال: حدثنا حجاج بن محمد. وفي (٣/٢١٣) وعبد بن حميد (١٢٦٠)، قالا: حدثنا وهب بن جرير وأبو داود (١١٢) قال: حدثنا مسلم بن إبراهيم. وابن ماجة (١١١٧) والترمذي (٥١٧) قالا: حدثنا محمد بشار، قال: حدثنا أبو داود. والنسائي (٣/١١٠) قال: أخبرني محمد بن علي بن ميمون، قال: حدثنا الفريابي. وابن خزيمة (١٨٣٨) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع.\nستتهم - وكيع، وحجاج، ووهب، ومسلم، وأبو داود، والفريابي - عن جرير بن حازم، عن ثابت، فذكره.\nوقال الترمذي: هذا حديث لا نعرفه إلا من حديث جرير بن حازم. قال: وسمعت محمدا يقول: وهم جرير بن حازم في هذا الحديث، والصحيح ما روي عن ثابت عن أنس قال: «أقيمت الصلاة فأخذ رجل بيد النبي -ﷺ-، فمازال يكلمه حتى نعس بعض القوم» .\nقاتل محمد: والحديث هو هذا، وجرير بن حازم ربما يهم في الشيء، وهو صدوق.\nوقال أبو داود: الحديث ليس بمعروف عن ثابت، هو مما تفرد به جرير بن حازم.","vol":"5","page":687},{"text":"<span data-type=\"title\" id=toc-776>الفصل السادس: في القراءة في الصلاة والخطبة</span>\n٣٩٨٩ - (م د ت) عبيد الله (١) بن أبي رافع: قال: «استخلف مروانُ أبا هريرة على المدينة، وخرج إلى مكة، فصلَّى لنا أبو هريرة الجمعة فقرأ - بعد الحمد [لله]- (سورة الجمعة) في الأولى، و﴿إذا جاءَك المنافقون﴾ - في الثانية، قال: فأدركت أبا هريرة حين انصرف، فقلت له: إنك قرأت بسورتين كان علي بن أبي طالب يقرأُ بهما في الكوفة، قال أبو هريرة: فإني سمعتُ رسولَ الله - ﷺ- يقرأُ بهما» أخرجه مسلم والترمذي وأَبو داود، إلا أن أبا داود لم يذكر حديث استخلاف مروان أبا هريرة (٢) .\n_________\n(١) في المطبوع: عبد الله، وهو تصحيف.\n(٢) رواه مسلم رقم (٨٧٧) في الجمعة، باب ما يقرأ في صلاة الجمعة، وأبو داود رقم (١١٢٤) في الصلاة، باب ما يقرأ به في الجمعة، والترمذي رقم (٥١٩) في الصلاة، باب ما جاء في القراءة في صلاة الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٩) قال: حدثنا يحيى ومسلم (٣/١٥) قال: حدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا سليمان، وهو ابن بلال. (ح) وحدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة. قالا: حدثنا حاتم بن إسماعيل. (ح) وحدثنا قتيبة. قال: حدثنا عبد العزيز، يعني الدراوردي وأبو داود (١١٢٤) قال: حدثنا القعنبي. قال: حدثنا سليمان، يعني ابن بلال. وابن ماجة (١١١٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حاتم بن إسماعيل المدني. والترمذي (٥١٩) قال: حدثنا قتيبة. قال: حدثنا حاتم بن إسماعيل.\nوالنسائي في الكبرى (١٦٦١) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى بن سعيد. وابن خزيمة (١٨٤٣) قال: حدثنا يحيى بن حكيم. قال: حدثنا يحيى بن سعيد. وفي (١٨٤٤) قال: حدثنا يحيى بن حكيم. قال: حدثنا عبد الوهاب الثقفي.\nخمستهم - يحيى بن سعيد، وسليمان بن بلال، وحاتم بن إسماعيل، وعبد العزيز الدراوردي، وعبد الوهاب الثقفي- عن جعفر بن محمد، عن أبيه، عن عبيد الله بن أبي رافع، فذكره.\n* الروايات متقاربة المعنى.\n* وأخرجه أحمد (٢/٤٦٧) قالس: حدثنا محمد بن جعفر وبهز، المعنى، قالا: حدثنا شعبة، عن الحكم، قال: بهز في حديثه: أخبرني الحكم، عن محمد بن علي، أن رجلا قال لأبي هريرة: إن عليا، ﵁، يقرأ في يوم الجمعة بسورة الجمعة، ﴿إذا جاءك المنافقون﴾ فقال أبو هريرة: «كان رسول الله -ﷺ- يقرأ بهما.» .","vol":"5","page":688},{"text":"٣٩٩٠ - (د س) سمرة بن جندب - ﵁ -: «أن رسولَ الله - ﷺ- كان يقرأُ في الجمعة: بـ ﴿سَبِّح اسْمَ رَبِّكَ﴾ و﴿هَلْ أتَاكَ حَديثُ الغَاشِيةِ﴾» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١١٢٥) في الصلاة، باب ما يقرأ به في الجمعة، والنسائي ٣ / ١١١ و١١٢ في الجمعة، باب القراءة في الجمعة بـ ﴿سبح اسم ربك الأعلى﴾، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/١٣) قال: حدثنا يحيى بن سعيد. وأبو داود (١١٢٥) قال: حدثنا مسدد قال: حدثنا يحيى بن سعيد. والنسائى (٣/١١١) وفي الكبرى (١٦٦٥) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وابن خزيمة (١٨٤٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن (ح) وحدثنا يعقوب بن إبراهيم، قال: حدثنا عثمان بن عمر (ح) وحدثنا محمد بن أبي صفوان الثقفي، قال: حدثنا سعيد - يعني ابن عامر -.\nخمستهم - يحيى، وخالد، وعبد الرحمن، وعثمان، وسعيد - عن شعبة.\n٢- وأخرجه أحمد (٥/١٤) قال: حدثنا محمد بن عبد، قال: حدثنا مسعر.\n٣- وأخرجه النسائي في الكبرى تحفة الأشراف (٤٦١٥) عن محمود بن غيلان، عن وكيع، عن مسعر، وسفيان.\nثلاثتهم - شعبة، ومسعر، وسفيان - عن معبد بن خالد، عن زيد بن عقبة، فذكره.","vol":"5","page":688},{"text":"٣٩٩١ - (م ط س د ت) النعمان بن بشير - ﵁ -: كتب الضحاكُ بنُ قيس إلى النُّعمان بن بشير يسأله: «أيُّ شيء قرأ رسولُ الله - ﷺ- يومَ الجمعة، سوى ﴿سورةِ الجمعة﴾؟ فقال: كان يقرأُ ﴿هل أتاك﴾» .\nوفي رواية قال: «كان رسولُ الله - ﷺ- يقرأ في العيدين وفي الجمعة: بـ ﴿سبِّح اسمَ ربِّك الأعلى﴾ و﴿هل أَتاك حديثُ الغاشية﴾ قال: وإذا اجتمع العيد والجمعة في يوم واحد يقْرَأُ بهما في الصلاتين» أخرجه مسلم والنسائي، وأخرج الموطأ الأولى، وأخرج أبو داود والترمذي الثانية (١) .\n_________\n(١) رواه مسلم رقم (٨٧٨) في الجمعة، باب ما يقرأ في صلاة الجمعة، والموطأ ١ / ١١١ في الجمعة، باب القراءة في صلاة الجمعة، وأبو داود رقم (١١٢٢) و(١١٢٣) في الصلاة، باب ما يقرأ به في الجمعة، والترمذي رقم (٥٣٣) في الصلاة، باب ما جاء في القراءة في العيدين، والنسائي ٣ / ١١٢ في الجمعة، باب ذكر الاختلاف على النعمان بن بشير في القراءة في صلاة الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٨٩) وأحمد (٤/٢٧٠، ٢٧٧) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا مالك. والدارمي (١٥٧٤) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. ومسلم (٣/١٦) قال: حدثنا عمرو الناقد، قال: حدثنا سفيان بن عيينة. وأبو داود (١١٢٣) قال: حدثنا القعنبي، عن مالك، وابن ماجه (١١١٩) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان. والنسائي (٣/١١٢) وفي الكبرى (١٦٦٣) قال: أخبرنا قتيبة، عن مالك. وابن خزيمة (١٨٤٥) قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن المخزومي، قالا: حدثنا سفيان.\nكلاهما - مالك، وسفيان بن عيينة - عن ضمرة بن سعيد المازني، عن عبيد الله بن عبد الله، فذكره.\nأخرجه الدارمي (١٥٧٥) قال: حدثنا إسماعيل بن أبان. وابن خزيمة (١٨٤٦) قال: حدثنا أحمد بن يوسف، قال: حدثنا إسماعيل بن أبي أويس.\nكلاهما - إسماعيل بن أبان، وإسماعيل بن أبي أويس - عن أبي أويس، عن ضمرة بن سعيد المازني، عن عبيد الله بن عبد الله بن عتبة، عن الضحاك بن قيس الفهري، عن النعمان بن بشير، فذكره.\n\nوالرواية الثانية: أخرجها الحميدي (٩٢١) قال: حدثنا جرير بن عبد الحميد الضبي. وأحمد (٤/٢٧٣) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (٤/٢٧٦) قال: حدثنا وكيع، عن سفيان، ومسعر. (ح) وقال: وعبد الرزاق، قال: أخبرنا سفيان، وفي (٤/٢٧٧) قال: حدثنا محمد بن جعفر وهاشم قالا: حدثنا شعبة. والدارمي (١٥٧٦، ١٦١٥) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان ومسلم (٣/١٥) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وإسحاق، جميعا عن جرير. وفي (٣/١٦) قال: حدثناه قتيبة بن سعيد، قال: حدثنا أبو عوانة. وأبو داود (١١٢٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وابن ماجة (١٢٨١) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. والترمذي (٥٣٣) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة. والنسائي (٣/١١٢) وفي الكبرى (١٦٦٦) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، عن شعبة. وفي (٣/١٨٤) وفي الكبرى (١٦٦٤) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة. وفي (٣/١٩٤) قال: أخبرني محمد بن قدامة، عن جرير. وابن خزيمة (١٤٦٣) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان.\nستتهم - جرير، وأبو عوانة، وسفيان الثوري، ومسعر، وشعبة، وسفيان بن عيينة - عن إبراهيم بن محمد بن المنتشر، عن أبيه، عن حبيب بن سالم، فذكره.\n* أخرجه أحمد (٤/٢٧١) قال: حدثنا يحيى بن سعيد، عن شعبة، قال: حدثني إبراهيم، عن حبيب ابن سالم، فذكره، ليس فيه - محمد بن المنتشر والد إبراهيم -.\n* وأخرجه الحميدي (٩٢٠) وأحمد (٤/٢٧١) قالا: حدثنا سفيان، قال: حدثنا إبراهيم بن محمد بن المنتشر، عن أبيه، عن حبيب بن سالم، عن أبيه، عن النعمان بن بشير، فذكره.\n* قال الحميدي: كان سفيان يغلط فيه.\n* قال أبو عبد الرحمن عبد الله بن أحمد: حبيب بن سالم سمعه من النعمان، وكان كاتبه، وسفيان يخطئ فيه، يقول: حبيب بن سالم، عن أبيه، وهو سمعه من النعمان.","vol":"5","page":689},{"text":"٣٩٩٢ - (م د س ت) ابن عباس - ﵄ -: «أن النبيَّ - ﷺ- كان يقرأ في الفجر يوم الجمعة ﴿آلم. تنزيل﴾ في الأولى، وفي الثانية: ﴿هل أَتى على الإنسان﴾ وفي صلاة الجمعة بـ ﴿سورة الجمعة﴾ و﴿المنافقين﴾» أخرجه مسلم وأبو داود والنسائي، وأخرجه الترمذي إلى قوله: «الإنسان» وأخرجه أبو داود مثل الترمذي أيضًا (١) .\n_________\n(١) رواه مسلم رقم (٨٧٩) في الجمعة، باب ما يقرأ في صلاة الجمعة، وأبو داود رقم (١٠٧٤) في الصلاة، باب ما يقرأ في صلاة الصبح يوم الجمعة، والترمذي رقم (٥٢٠) في الصلاة، باب ما جاء فيما يقرأ به في صلاة الصبح يوم الجمعة، والنسائي ٣ / ١١١ في الجمعة، باب القراءة في صلاة الجمعة بـ (سورة الجمعة) و(المنافقون) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"5","page":689},{"text":"٣٩٩٣ - (م د س) أم هشام بنت حارثة بن النعمان - ﵂ -: قالت: «لقد كان تَنُّورُنا وتَنُّورُ رسولِ الله - ﷺ- واحدًا سنتين - أو سنة وبعض سنة - ما أخذتُ ﴿ق. والقُرْآنِ المَجيدِ﴾ إلا عن لسان رسولِ الله - ﷺ- يقرؤها كل يوم جمعة على المنبر إذا خطب الناس» .\nوفي رواية «أخذت ﴿ق. والقرآن المجيد﴾ من فِي رسولِ الله - ﷺ-، يقرأُ بها على المنبر في كل جمعة» . زاد في رواية قالت: «وكان تَنُّورُنا وتَنُّور رسولِ الله - ﷺ- واحدًا» . أخرجه مسلم، و[أخرج] أبو داود الرواية الأولى، ولم يذكر «سنتين» ولا «سنة وبعض سنة» وأخرج النسائي الرواية الثانية (١) .\n_________\n(١) رواه مسلم رقم (٨٧٣) في الجمعة، باب تخفيف الصلاة والخطبة، وأبو داود رقم (١١٠٠) في الصلاة، باب الرجل يخطب على قوس، والنسائي ٣ / ١٠٧ في الجمعة، باب القراءة في الخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٣٥) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني عبد الله بن محمد بن أبي بكر بن محمد بن عمرو بن حزم. ومسلم (٣/١٣) قال: حدثنا عمرو الناقد. قال: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن محمد بن إسحاق. قال: حدثني عبد الله بن أبي بكر بن محمد بن عمرو بن حزم الأنصاري. وابن خزيمة (١٧٨٧) قال: حدثنا يوسف بن موسى. قال: حدثنا جرير، عن محمد بن أبي بكر.\nكلاهما - عبد الله بن محمد، ومحمد بن أبي بكر - عن يحيى بن عبد الله بن عبد الرحمن بن سعد بن زرارة، فذكره.\nوبلفظ «ما حفظت ﴿ق﴾ إلا من في رسول الله -ﷺ- يخطب بها كل جمعة. قالت: وكان تنورنا وتنور رسول الله -ﷺ- واحدا.» .\nأخرجه أحمد (٦/٤٦٣) . ومسلم (٣/١٣) قال: حدثني محمد بن بشار. وأبو داود (١١٠٠) قال: حدثنا محمد بن بشار، وابن خزيمة (١٧٨٦) قال: حدثنا محمد بن بشار.\nكلاهما - أحمد بن حنبل، وابن بشار - قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن خبيب بن عبد الرحمن، عن عبد الله بن محمد بن معن، فذكره.\n* في رواية أحمد «عن ابنة حارثة بن النعمان» وفي رواية ابن خزيمة: «عن ابنة الحارثة بن النعمان» . قال ابن خزيمة: ابنة الحارثة هذه هي أم هشام بنت حارثة.\n* وفي رواية أبي داود: «عن بنت الحارث - كذا - ابن النعمان» . قال أبو داود: قال روح بن عبادة عن شعبة. قال: بنت حارثة بن النعمان. وقال ابن إسحاق: أم هشام بنت حارثة بن النعمان.\nوبلفظ «حفظت ﴿ق. والقرآن المجيد﴾ من في رسول الله -ﷺ- وهو على المنبر يوم الجمعة.» .\nأخرجه النسائي (٣/١٠٧) وفي الكبرى (١٦٤٦) قال: أخبرنا محمد بن المثنى. قال: حدثنا هارون بن إسماعيل. قال: حدثنا علي، وهو ابن المبارك، عن يحيى، عن محمد بن عبد الرحمن، فذكره.\n* وأخرجه أحمد (٦/٤٣٥) قال: حدثنا سفيان بن عيينة، عن محمد بن عبد الرحمن بن سعد بن زرارة ابن أخي عمرة سمعته منه قبل أن يجيء الزهري، عن امرأة من الأنصار. قالت: كان تنورنا وتنور النبيﷺ - واحدا، فما حفظت ﴿ق﴾ إلا منه كان يقرؤها.","vol":"5","page":690},{"text":"٣٩٩٤ - (خ م د ت) يعلى بن أمية - ﵁ -: قال: «سمعتُ النبيَّ - ﷺ- يقرأُ على المنبر ﴿وَنَادَوْا يَا مَالِكُ﴾ [الزخرف: ٧٧]» أخرجه البخاري، ومسلم وأبو داود والترمذي (١) .\n_________\n(١) رواه البخاري ٨ / ٤٣٧ في تفسير سورة الزخرف، وفي بدء الخلق، باب ذكر الملائكة، وباب صفة النار، ومسلم رقم (٨٧١) في الجمعة، باب تخفيف الصلاة والخطبة، وأبو داود رقم (٣٩٩٢) في الحروف والقراءات، والترمذي رقم (٥٠٨) في الصلاة، باب ما جاء في القراءة على المنبر، وقد تقدم الحديث برقمه (٩٦٤) في أبواب القراءات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"5","page":690},{"text":"<span data-type=\"title\" id=toc-777>الفصل السابع: في آداب الدخول إلى الجامع والجلوس فيه</span>\n٣٩٩٥ - (ط) أبو هريرة - ﵁ - يرفعه، كان يقول: «لأن يُصَلِّيَ أحدُكم بظهر الحرَّة خير له من أن يقعدَ حتى إذا قام الإمام يخطب [جاء] يتخطَّى رقابَ الناس يومَ الجمعة» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَرَّة): المكان الذي فيه حجارة سود، والمراد به: موضع مخصوص بظاهر المدينة.\n_________\n(١) ١ / ١١٠ في الجمعة، باب الهيئة وتخطي الرقاب، وفي سنده جهالة، لكن يشهد له معنى الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٢٤٢) عن عبد الله بن أبي بكر بن حزم، عمن حدثه، عن أبي هريرة فذكره. وقال الزرقاني في شرح الموطأ (١/٣٣٠) قال ابن عبد البر: هذا المعنى مرفوع، ثم ساق ما أخرجه أحمد، وأبو داود وصحيح ابن حبان والحاكم عن أبي سعيد وأبي هريرة قال -ﷺ-: «من اغتسل يوم الجمعة واستن ومس طيبا» .\nوأخرج أحمد وأبو داود عن عبد الله بن عمرو بن العاص قال: -ﷺ- «يحفر الجمعة ثلاثة نفر، رجل حفرها يلغو وهو حظه منها.» .\nوروى أبو داود والبيهقي عن ابن عمرو مرفوعا «من اغتسل يوم الجمعة» ومس من طيب امرأته إن كان لها، ولبس من صالح ثيابه..» .","vol":"5","page":691},{"text":"٣٩٩٦ - (د س) عبد الله بن بسر - ﵁ -: قال أبو الزَّاهِرَّية «كنا مع عبد الله بن بُسْر صاحبِ النبيِّ - ﷺ- يوم الجمعة، فجاء رجل يتخطَّى رقاب الناس، فقال عبد الله بن بُسْر: جاء رجل يتخطَّى رقابَ الناس يومَ الجمعة والنبيُّ - ﷺ- يخطب، فقال له النبيُّ - ﷺ-: اجْلِس فقد آذَيتَ» . أخرجه أبو داود، وفي رواية النسائي قال: «كنت جالسًا إلى جانبه يوم ⦗٦٩٢⦘ الجمعة»، فقال: جاء رجل يتخطى رقاب الناس، فقال له رسولُ الله - ﷺ-: «أي اجلسْ، فقد آذَيتَ» (١) .\n_________\n(١) رواه أبو داود رقم (١١١٨) في الصلاة، باب تخطي رقاب الناس يوم الجمعة، والنسائي ٣ / ١٠٣ في الجمعة، باب النهي عن تخطي رقاب الناس والإمام يخطب على المنبر يوم الجمعة، وإسناده حسن، ورواه أيضًا ابن حبان في \" صحيحه \" رقم (٥٧٢) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٨٨) قال: حدثنا زيد بن الحباب وفي (٤/١٩٠) قال: حدثنا عبد الرحمن بن مهدي وأبو داود (١١١٨) قال: حدثنا هارون بن معروف، قال: حدثنا بشر بن السري. والنسائي (٣/١٠٣) وفي الكبرى (١٦٣٢) قال: أخبرنا وهب بن بيان، قال: أنبأنا ابن وهب. وابن خزيمة (١٨١١) قال: حدثنا عبد الله بن هاشم، قال: حدثنا عبد الرحمن - يعني ابن مهدي.\nأربعتهم - زيد، وعبد الرحمن، وبشر، وابن وهب - عن معاوية بن صالح، عن أبي الزاهرية، فذكره.","vol":"5","page":691},{"text":"٣٩٩٧ - (ت) معاذ بن أنس الجهني - ﵁ -: قال: قال رسولُ الله - ﷺ-: «من تخطَّى رقابَ الناس يوم الجمعة اتخذَ جِسرًا إلى جهنم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥١٣) في الصلاة، باب ما جاء في كراهية التخطي يوم الجمعة، وإسناده ضعيف، فيه رشدين بن سعد وزبان بن فائد، وهما ضعيفان، لكن يشهد له معنى الذي قبله، وقال الترمذي: والعمل عليه عند أهل العلم، كرهوا أن يتخطى الرجل رقاب الناس يوم الجمعة، وشددوا في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٣٧) قال: حدثنا أبو سعيد مولى بني هاشم، وحسن، قالا: حدثنا ابن لهيعة وابن ماجة (١١٦) . والترمذي (٥١٣) قالا: حدثنا أبو كريب، قال: حدثنا رشدين بن سعد.\nكلاهما - ابن لهيعة، ورشدين بن سعد - عن زبان بن فائد، عن سهل بن معاذ بن أنس، فذكره.\nوقال الترمذي: حديث سهل بن معاذ بن أنس الجهني، حديث غريب، لا نعرفه إلا من حديث رشدين بن سعد.","vol":"5","page":692},{"text":"٣٩٩٨ - (م) جابر بن عبد الله - ﵄ - قال: «لا يُقيمنَّ أحدُكم أخاه يومَ الجمعة، ثم ليُخَالفْ إلى مَقْعَدِه فيقعدَ فيه، ولكن يقول: افسَحوا» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢١٧٨) في السلام، باب تحريم إقامة الإنسان من موضعه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٤٢) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. ومسلم (٧/٠) قال: حدثنا سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قاال: حدثنا معقل وهو ابن عبد الله.\nكلاهما - ابن لهيعة، ومعقل - عن أبي الزبير، فذكره.\nوبنحوه أخرجه أحمد (٣/٩٠) قال: حدثنا عبد الرزاق. وفي (٣/٢٩٥) أيضا قال حدثنا محمد بن كبر.\nكلاهما - عبد الرزاق، وابن بكر) قالا: أخبرنا ابن جريج، قال: أخبرني سليمان بن موسى، فذكره.","vol":"5","page":692},{"text":"٣٩٩٩ - (خ م) نافع: قال: سمعتُ ابنَ عمر يقول: «نهى رسولُ الله - ﷺ- أن يقيمَ الرَّجُلُ الرجلَ من مقعده ثم يجلس فيه، قيل لنافع: في الجمعة؟ قال: في الجمعة وغيرها» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٢ / ٣٢٦ في الجمعة، باب لا يقيم الرجل أخاه يوم الجمعة ويقعد مكانه، وفي الاستئذان، باب لا يقيم الرجل من مجلسه، وباب إذا قيل لكم: تفسحوا في المجالس، ومسلم رقم (٢١٧٧) في السلام، باب تحريم إقامة الإنسان من موضعه المباح الذي سبق إليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن نافع، عن ابن عمر، عن النبي - ﷺ- قال: «لا يقيم الرجل الرجل من مقعده، ثم يجلس فيه. ولكن تفسحوا وتوسعوا..\nأخرجه الحميدي (٦٦٤) قال: حدثنا سفيان، قال: حدثنا عبيد الله بن عمر. وأحمد (٢/١٦) (٤٦٥٩) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٢٢) (٤٧٣٥) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله بن عمر. وفي (٢/٣٢) (٤٨٧٤) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٤٥) (٥٠٤٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت أيوب بن موسى. وفي (٢/١٠٢) (٥٧٨٥) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. وفي (٢/١٢١) (٦٠٢٤) قال: حدثنا علي بن عياش، قال: حدثنا شعيب بن أبي حمزة. وفي (٢/١٣٤) (٦٠٦٢) قال: حدثنا يونس، قال: حدثنا ليث. وفي (٢/١٢٦) (٦٠٨٥) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد، عن أيوب وفي (٢/١٤٩) (٦٣٧١) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، وعبد بن حميد (٧٦٤) قال: حدثنا سعيد بن عامر، عن عبد الله بن عمر العمري. والدارمي (٢٦٥٦) قال: أخبرنا مسدد قال: حدثنا بشر بن المفضل، قال: حدثنا عبيد الله. والبخاري (٢/١٠) قال: حدثنا محمد، قال: أخبرنا مخلد بن يزيد، قال: أخبرنا ابن جريج. وفي (٨/٧٥) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني مالك. وفيه (٨/٧٥) قال: حدثنا خلاد بن يحيى، قال: حدثنا سفيان، عن عبيد الله. وفي الأدب المفرد (١١٤٠) قال: حدثنا الحميدي، قال: حدثنا ابن عيينة، قال: حدثنا عبيد الله بن عمر وفي (١١٥٣) قال: حدثنا قبيصة، قال: حدثنا سفيان، عن عبيد الله ومسلم (٧/٩، ١٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثني محمد بن رمح بن المهاجر، قال: أخبرنا الليث. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا عبد الله بن نمير. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا زهير بن حرب، قال: حدثنا يحيى، وهو القطان. (ح) وحدثنا ابن المثنى، قال: حدثنا عبد الوهاب، يعني الثقفي. كلهم عن عبيد الله. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر وأبو أسامة وابن نمير. قالوا: حدثنا عبيد الله. (ح) وحدثنا أبو الربيع وأبو كامل. قالا: حدثنا حماد، قال: حدثنا أيوب. (ح) وحدثني يحيى بن حبيب، قال: حدثنا روح (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق.\nكلاهما - عن ابن جريج - (ح) وحدثني محمد بن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك، يعني ابن عثمان. والترمذي (٢٧٤٩) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد، عن أيوب وابن خزيمة (١٨٢٠) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج وفي (١٨٢٢) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، عن عبيد الله.\nعشرتهم - عبيد الله بن عمر، وابن إسحاق، وأيوب بن موسى، وشعيب، والليث بن سعد، وأيوب بن أبي تميمة، وابن جريج، وعبد الله بن عمر، ومالك، والضحاك - عن نافع، فذكره.\nوعن سلام، عن ابن عمر، أن النبي -ﷺ- قال: «لا يقيمن أحدكم أخاه، ثم يجلس في مجلسه.» .\nوكان ابن عمر إذا قام له رجل عن مجلسه، لم يجلس فيه.\nأخرجه أحمد (٢/٨٩) (٥٦٢٥) قال: حدثنا عبد الرزاق. ومسلم (٧/١٠) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا عبد الأعلى. والترمذي (٢٧٥٠) قال: حدثنا الحسن بن علي، قال: أخبرنا عبد الرزاق.\nكلاهما - عبد الرزاق، وعبد الأعلى - عن معمر، عن الزهري، عن سالم، فذكره.\nوعن أبي الخصيب. قال: كنت قاعدا، فجاء ابن عمر، فقام رجل من مجلسه له، فلم يجلس فيه، وقعد في مكان آخر. فقال الرجل: ما كان عليك لو قعدت؟ فقال: لم أكن أقعد في مقعدك ولا مقعد غيرك بعد شيء شهدته من رسول الله -ﷺ- «جاء رجل إلى رسول الله -ﷺ-، فقام له رجل من مجلسه، فذهب ليجلس فيه، فنهاه رسول الله -ﷺ-.» .\nأخرجه أحمد (٢/٨٤) (٥٥٦٧) وأبو داود (٤٨٢٨) قال: حدثنا عثمان بن أبي شيبة.\nكلاهما - أحمد، وعثمان - عن محمد بن جعفر، عن شعبة، عن عقيل بن طلحة، قال: سمعت أبا الخصيب، فذكره.","vol":"5","page":692},{"text":"٤٠٠٠ - (ت د) معاذ بن أنس - ﵁ -: «أن رسولَ الله - ﷺ- نهى عن الحَبْوَةِ يوم الجمعة والإمام يخطب» أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَبْوَة): الاحْتِبَاء: الاشتداد بثوب يجمع بين ظهره وركبتيه ليشتدَّ به، وإنما نُهِيَ عنه، لأنه ربما دعاه إلى النوم، وانْتِقَاض الوضوء، والغفلة عن استماع الخطبة.\n_________\n(١) رواه أبو داود رقم (١١١٠) في الصلاة، باب الاحتباء والإمام يخطب، والترمذي رقم (٥١٤) في الصلاة، باب ما جاء في كراهية الاحتباء والإمام يخطب، وإسناده حسن وله شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٣٩) وأبو داود (١١١٠) قال: حدثنا محمد بن عوف. والترمذي (٥١٤) قال: حدثنا محمد بن حميد الرازي، وعباس بن محمد الدوري. وابن خزيمة (١٨١٥) قال: حدثنا أبو جعفر السمناني.\nخمستهم - أحمد ومحمد بن عوف، ومحمد بن حميد الرازي، وعباس الدوري، وأبو جعفر السمناني - عن أبي عبد الرحمن عبد الله بن يزيد المقرئ، عن سعيد بن أبي أيوب، قال: أخبرني أبو مرحوم عبد الرحيم بن ميمون، عن سهل بن معاذ بن أنس الجهني، فذكره.\nوقال الترمذي: وهذا حديث حسن.","vol":"5","page":693},{"text":"٤٠٠١ - (د) يعلى بن شداد بن أوس (١): قال: «شهدتُ مع معاويةَ بيتَ المقدس، فجمَّع بنا، فنظرت فإذا جُلُّ مَنْ في المسجد أصحابُ رسولِ الله - ﷺ-، وهم مُحْتَبُونَ والإِمام يخطب» . أخرجه أبو داود (٢) .\nوقال: وكان ابنُ عمرَ يَحْتَبي والإمام يخطب (٣)، وأنس بن مالك، [وشريح]، وصعْصَعَة بن صوحان، وسعيد بن المسيب، وإبراهيم النَّخعي، ⦗٦٩٤⦘ ومكحول، وإسماعيل بن محمد بن سعد، ونُعيم بن سلامة قال: لا بأس بها، [قال أبو داود]: ولم يبلغني أن أحدًا كرهه إلا عُبادة بن نُسَيِّ (٤) .\n_________\n(١) في الأصل والمطبوع: شداد بن أوس، والتصحيح من نسخ أبي داود المطبوعة وكتب الرجال.\n(٢) رقم (١١١١) في الصلاة، باب الاحتباء والإمام يخطب، وفي سنده سليمان بن عبد الله بن الزبرقان، لم يوثقه غير ابن حبان، وقال الحافظ في \" التقريب \": فيه لين.\n(٣) أثر ابن عمر المعلق هذا، وصله ابن أبي شيبة في \" المصنف \": حدثنا أبو خالد الأحمر، عن محمد ابن عجلان، عن نافع، عن ابن عمر أنه كان يحتبي والإمام يخطب، ثم ساقه بسندين آخرين عن ابن عمر.\n(٤) قال الترمذي: وقد كره قوم من أهل العلم الحبوة يوم الجمعة والإمام يخطب، ورخص في ذلك بعضهم، منهم عبد الله بن عمر وغيره، وبه يقول أحمد وإسحاق، لا يريان بالحبوة والإمام يخطب بأسًا، وحديث معاذ بن أنس الذي قبله يؤيد من قال بكراهته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١١) قال: حدثنا داود بن رشيد، قال: حدثنا خالد بن حيان الرقي، قال: حدثنا سليمان بن عبد الله بن الزبرقان، عن يعلى بن شداد بن أوس، فذكره.","vol":"5","page":693},{"text":"٤٠٠٢ - (د) عمرو بن شعيب عن أبيه عن جده: «أن النبيَّ -ﷺ- نهى عن التَّحلُّق يوم الجمعة قبل الصلاة» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه أبو داود، وقد رمز له في أوله بحرف (د)، وهو جزء من حديث رواه أبو داود رقم (١٠٧٩) في الصلاة، باب التحلق يوم الجمعة قبل الصلاة، وإسناده حسن، وهو بتمامه: أن رسول الله ﷺ نهى عن الشراء والبيع في المسجد، وأن تنشد فيه ضالة، وأن ينشد فيه شعر، ونهى عن التحلق قبل الصلاة يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٧٩) قال: حدثنا مسدد، قال: حدثنا يحيى، عن ابن عجلان، عن عمرو بن شعيب، عن أبيه، عن جده، فذكره.","vol":"5","page":694},{"text":"٤٠٠٣ - (د) جابر بن عبد الله - ﵁ -: قال: «لما استوى رسولُ الله - ﷺ- يوم الجمعة على المنبر قال: اجلسوا، فسمع ذلك ابنُ مسعود فجلس على باب المسجد، فرآه رسولُ الله - ﷺ-، فقال: تعالَ يا عبد الله بنَ مسعود» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٠٩١) في الصلاة، باب الإمام يكلم الرجل في خطبته، وقال أبو داود: هذا يعرف مرسل، إنما رواه الناس عن عطاء عن النبي ﷺ، أقول: وفيه أيضًا عنعنة ابن جريج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٩١) قال: حدثنا يعقوب بن كعب الأنطاكي، قال: حدثنا مخلد بن يزيد، قال: حدثنا ابن جريج، عن عطاء، فذكره.\nوقال أبو داود: هذا يعرف مرسل، إنما رواه الناس عن عطاء عن النبي -ﷺ- ومخلد هو شيخ.","vol":"5","page":694},{"text":"٤٠٠٤ - (د ت) عبد الله بن عمر - ﵄ -: أن النبيَّ - ﷺ- قال: «إذا نَعَسَ أحدُكم يوم الجمعة فلْيَتَحوَّلْ من مجلسه ذلك» أخرجه أبو داود والترمذي (١) .\n_________\n(١) في الأصل: أخرجه الترمذي، ولم يذكر أبا داود، ولم يرمز له في أوله، وقد رواه أبو داود رقم (١١١٩) في الصلاة، باب الرجل ينعس والإمام يخطب، والترمذي رقم (٥٢٦) في الصلاة، باب ما جاء فيمن نعس يوم الجمعة أنه يتحول من مجلسه، وقال الترمذي: هذا حديث حسن صحيح. أقول: وفيه عنعنة محمد بن إسحاق، وقد أخرجه أحمد في \" المسند \" ٢ / ١٣٥ فصرح فيه ابن إسحاق بالتحديث، فزالت شبهة تدليسه وثبت الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٢) (٤٧٤١) قال: حدثنا يعلى بن عبيد. وفي (٢/٣٢) (٤٨٧٥) قال: حدثنا يزيد. وفي (٢/١٣٥) (٦١٨٧) قال: حدثنا يعقوب، قال: حدثنا أبي. وعبد بن حميد (٧٤٧) قال: حدثنا يعلى ومحمد ابنا عبيد. وأبو داود (١١١٩) قال: حدثنا هناد بن السري، عن عبدة. والترمذي (٥٢٦) قال: حدثنا أبو سعيد الأشج، قال: حدثنا عبدة بن سليمان، وأبو خالد الأحمر. وابن خزيمة (١٨١٩) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا أبو خالد، وعبدة بن سليمان (ح) وحدثنا هارون بن إسحاق، قال: حدثنا أبو خالد (ح) وحدثنا الحسن بن محمد، قال: حدثنا محمد بن عبيد (ح) وحدثنا محمد بن يحيى، قال: حدثنا يزيد بن هارون (ح) وحدثنا محمد أيضا، قال: حدثنا يعلى بن عبيد.\n\nستتهم - يعلى بن عبيد، ويزيد بن هارون، وإبراهيم بن سعد، ومحمد بن عبيد، وعبدة بن سليمان، وأبو خالد الأحمر - عن محمد بن إسحاق، عن نافع، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"5","page":694},{"text":"<span data-type=\"title\" id=toc-778>الفصل الثامن: في أول جمعة جُمِّعَت</span>\n٤٠٠٥ - (خ د) ابن عباس - ﵄ -: قال: «إن أولَ جمعة جُمِّعت - بعد جمعة في مسجد النبيِّ - ﷺ- في مسجدِ عبد القيس بِجُواثَا من البحرين» أخرجه البخاري، وفي رواية أبي داود: «أن أوَّل جمعة في الإسلام - بعد جمعة جُمِّعتْ في مسجد النبيِّ - ﷺ- بالمدينة - لَجُمعةٌ جُمِّعتْ بِجُواثَا من قرَى البحرين» . قال عثمان: -[وهو ابن أبي شيبة]- «قرية من قرى عبد القيس» (١) .\n_________\n(١) رواه البخاري ٢ / ٣١٦ في الجمعة، باب الجمعة في القرى والمدن، وأبو داود رقم (١٠٦٨) في الصلاة، باب الجمعة في القرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٥) قال: حدثنا محمد بن المثنى، قال: حدثنا أبو عامر العقدي. وفي (٥/٢١٤) قال: حدثني عبد الله بن محمد الجعفي، قال: حدثنا أبو عامر عبد الملك. وأبو داود (١٠٦٨) قال: حدثنا عثمان بن أبي شيبة، ومحمد بن عبد الله المخرمي، قالا: حدثنا وكيع، وابن خزيمة (١٧٢٥) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر.\nكلاهما - أبو عامر، ووكيع - عن إبراهيم بن لمهمان، عن أبي جمرة الضبعي، فذكره.","vol":"5","page":695},{"text":"٤٠٠٦ - (د) كعب بن مالك - ﵁ -: «كان إذا سمع النداء يوم الجمعة ترَّحم لأسعدِ بن زُرارةَ، قال عبد الرحمن ابنُه: فقلت: له: إذا سمعتَ النداء ترّحْمت لأسعد بن زُرارة؟ فقال: إنه لأولُ من جَمَّع بنا في هَزْم النَّبيت من حَرَّة بني بياضةَ في نَقيع يقال له: نقيعُ الخَضَمات، قلت له: كم أنتم يومئذ؟ قال: أربعون» . أخرجه أبو داود (١) . ⦗٦٩٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَقيعُ الخَضَمات): النقيع هاهنا بالنون: بطن من الأرض يستنقع فيه الماء مدة، أي: يجتمع، فإذا نضب الماء أنبت الكلأ، ومنه حديث عمر ﵁ أنه حمى النَّقيع لخيل المسلمين، وقد يُصَحِّفُه بعض الرواة، فيرويه البقيع بالباء، وإنما البقيع مقبرة بالمدينة، وحَرَّة بني بياضة على ميل من المدينة.\n(هَزْمُ النَّبيت): الهزم: ما اطمأن من الأرض، وجمعه هُزُوم، والهزم: ما يُهْزَم من الأرض: أي يُشَقُّ ويُكْسَر.\n_________\n(١) رقم (١٠٦٩) في الصلاة، باب الجمعة في القرى، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٦٩) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ابن إدريس، عن محمد بن إسحاق، عن محمد بن أبي أمامة بن سهل، عن أبيه، عن عبد الرحمن بن كعب بن مالك، وكان قائد أبيه بعد ما ذهب نظره، عن أبيه كعب بن مالك، فذكره.","vol":"5","page":695},{"text":"<span data-type=\"title\" id=toc-779>الباب الرابع: في صلاة المسافرين</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-780>الفصل الأول: في القصر وأحكامه</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-781>الفرع الأول: في مسافة القصر وابتدائه</span>\n٤٠٠٧ - (خ م ت د س) أنس بن مالك - ﵁ -: قال: «صلَّيتُ الظهر مع رسولِ الله - ﷺ- بالمدينة أربعًا، وخرج يريد مكة، فصلَّى بذي الحُليفة العصر ركعتين» .\nهذه رواية البخاري ومسلم، وعند البخاري أيضًا قال: «صلى النبيُّ - ﷺ- بالمدينة أربعًا، وبذي الحليفة ركعتين، ثم بات حتى أصبحَ بذي الحليفة، فلما ركب راحلته واستوت به: أهلَّ» وفي أخرى قال: «وأَحسِبه بات بها حتى أصبحَ» . وفي أخرى «سمعتهم يصرُخون بها جميعًا» . وأخرج الترمذي وأبو داود والنسائي الرواية الأولى (١) .\n⦗٦٩٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَهَلَّ): الإهلال: رفع الصوت بالتلبية.\n(يصرُخُون بهما): الصراخ: رفع الصوت، وقوله: «بهما»، يعني: بالحج والعمرة.\n_________\n(١) رواه البخاري ٢ / ٤٧٠ في تقصير الصلاة، باب يقصر إذا خرج من موضعه، وفي الحج، باب من بات بذي الحليفة حتى أصبح، وباب رفع الصوت بالإهلال، وباب التحميد والتسبيح ⦗٦٩٨⦘ والتكبير قبل الإهلال عند الركوب على الدابة، وباب من نحر بيده، وباب نحر البدن قائمة، وفي الجهاد، باب الخروج بعد الظهر، وباب الإرداف في الغزو والحج، ومسلم رقم (٦٩٠) في صلاة المسافرين، باب صلاة المسافرين وقصرها، وأبو داود رقم (١٢٠٢) في الصلاة، باب متى يقصر المسافر، والترمذي رقم (٥٤٦) في الصلاة، باب ما جاء في التقصير في السفر، والنسائي ١ / ٢٣٤ في الصلاة، باب صلاة العصر في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ «أن رسول الله -ﷺ- صلى الظهر بالمدينة أربعا، وصلى العصر بذي الخليفة ركعتين» .\n١- أخرجه الحميدي (١١٩٢)، وأحمد (٣/١١١) . قالا: حدثنا سفيان.\n٢- وأخرجه أحمد (٣/١٨٦)، والبخاري (٢/٢١٠) قال: حدثنا مسدد. ومسلم، (٢/١٤٤) قال: حدثني زهير بن حرب، ويعقوب بن إبراهيم.\nأربعتهم - أحمد، ومسدد، وزهير، ويعقوب - قالوا: حدثنا إسماعيل بن إبراهيم بن علية.\n٣- وأخرجه مسلم (٢/١٤٤) قال: حدثنا خلف بن هشام، وأبو الربيع الزهراني، وقتيبة بن سعيد. والنسائي (١/٢٣٧) وفي الكبرى (٣٢٧) قال: أخبرنا قتيبة، قالوا: حدثنا حماد بن زيد.\nثلاثتهم - سفيان، وإبراهيم، وحماد - قالوا: حدثنا أيوب، عن أبي قلابة، فذكره.\nوبلفظ «صلى النبي -ﷺ- بالمدينة أربعا، وبذي الحليفة ركعيتن، ثم بات حتى أصبح بذي الخليفة، فلما ركب راحلته واستوى به أهل» .\nأخرجه أحمد (٣/٣٧٨) قال: حدثنا محمد بن بكر. والبخاري (٢/١٧٠) قال: حدثني عبد الله بن محمد، قال: حدثنا هشام بن يوسف وأبو داود (١٧٧٣) قال: حدثنا أحمد بن حنبل، قال: حدثنا محمد بن بكر.\nكلاهما - ابن بكر، وهشام - عن ابن جريج، قال: أخبرنا محمد بن المنكدر فذكره.\nوبلفظ «أن النبي -ﷺ- صلى الظهر بالمدينة أربعا، وصلى العصر بذي الحليفة ركعتين»، قال: وأحسبه بات بها حتى أصبح» .\nأخرجه البخاري (٢/١٧٠) قال: حدثنا قتيبة، قال: حدثنا عبد الوهاب، قال: حدثنا أيوب، عن أبي قلابة، فذكره.\nوبلفظ «صلى النبي -ﷺ- بالمدينة الظهر أربعا، والعصر بذي الحليفة ركعتين وسمعتهم يصرخون بها جميعا.» . أخرجه البخاري (٢/١٧٠، ٤/٥٩) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة، فذكره.\nوبلفظ: «صلى النبي -ﷺ- الظهر بالمدينة أربعا، والعصر بذي الحليفة ركعتين» .\n١- أخرجه البخاري (٢/٢٠١) قال: حدثنا مسدد. ومسلم (٢/١٤٤) قال: حدثني زهير بن حرب، ويعقوب بن إبراهيم.\nثلاثتهم - مسدد، وزهير، ويعقوب - قالوا: حدثنا إسماعيل بن إبراهيم بن علية.\n٢- وأخرجه مسلم (٢/١٤٤) قال: حدثنا خلف بن هشام، وأبو الربيع الزهراني، وقتيبة بن سعيد، والنسائي (١/٢٣٧) قال: أخبرنا قتيبة.\nثلاثتهم - خلف، والزهراني، وقتيبة - قالوا: حدثنا حماد بن زيد.\nكلاهما - إسماعيل، وحماد - عن أيوب، عن أبي قلابة فذكره.","vol":"5","page":697},{"text":"٤٠٠٨ - (م س) جبير بن نفير - ﵁ -: قال: «خرجت مع شُرَحبيل بن السِّمْط إلى قرية على رأس سبعة عشر ميلًا - أو ثمانية عشر ميلًا - فصلى ركعتين، فقلت له، فقال: رأيتُ عمر صلى بذي الحليفة ركعتين، فقلت له: فقال: إنما أفعل كما رأيتُ رسولَ الله - ﷺ- يفعل» أخرجه مسلم والنسائي، وفي رواية لمسلم قال بهذا الإسناد، وقال: عن ابن السِّمْط، ولم يُسَمِّ شرحبيل، وقال: «إنه أتى أرضًا يقال لها: دُومِين (١) من حمص، على رأس ثمانية عشر ميلًا» (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": \" دومين \" بضم الدال وفتحها: وجهان مشهوران، والواو ساكنة والميم مكسورة.\n(٢) رواه مسلم رقم (٦٩٢) في صلاة المسافرين، باب صلاة المسافرين وقصرها، والنسائي ٣ / ١١٨ في قصر الصلاة في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٩) (١٩٨) قال: حدثنا محمد بن جعفر. وفي (١/٣٠) (٢٠٧) قال: حدثنا هاشم بن القاسم. ومسلم (٢/١٤٥) قال: حدثنا زهير بن حرب ومحمد بن بشار. جميعا عن ابن مهدي. (ح) وحدثنيه محمد بن المثنى، قال: حدثنا محمد بن جعفر. والنسائي (٣/١١٨) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا النضر بن شميل.\nأربعتهم - محمد بن جعفر، وهاشم، وعبد الرحمن بن مهدي، والنضر - عن شعبة، عن يزيد بن خمير الهمداني، قال: سمعت حبيب بن عبيد، يحدث عن جبير بن نفير، عن شرحبيل بن السمط، فذكره.","vol":"5","page":698},{"text":"٤٠٠٩ - (ط) نافع مولى ابن عمر: «أنَّ ابنَ عمر كان إذا خرج حاجًا أو معتمرًا قصر الصلاة بذي الحُليفة» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٤٧ في قصر الصلاة، باب ما يجب فيه قصر الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٣٣٥) عن نافع، فذكره.","vol":"5","page":699},{"text":"٤٠١٠ - (م د) أنس بن مالك - ﵁ -: قال يحيى بن يزيد الهُنائيُّ: «سألت أنسًا عن قصر الصلاة؟ فقال: كان رسولُ الله - ﷺ- إذا خرج مسيرةَ ثلاثةِ أميال، أو ثلاثةِ فراسخ - شك شعبة - صلى ركعتين» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٦٩١) في صلاة المسافرين، باب صلاة المسافرين وقصرها، وأبو داود رقم (١٢٠١) في الصلاة، باب صلاة المسافر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٩) ومسلم (٢/١٤٥) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن بشار وأبو داود (١٢٠١) قال: حدثنا محمد بن بشار.\nثلاثتهم - أحمد، وأبو بكر، وابن بشار - قالوا: حدثنا محمد بن جعفر، قال: حدثنا شعبة عن يحيى بن يزيد، فذكره.","vol":"5","page":699},{"text":"٤٠١١ - (ط) مالك بن أنس: «بلغه أن ابنَ عباس كان يقصُر الصلاة في مثل ما بين مكَة والطائُف، وفي مثل ما بين مكة وعُسْفانَ، وفي مثل ما بين مكةَ وجُدَّةَ، قال مالك: أربعة بُرُد» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البُرُد): جمع بريد، والأصل فيه: البغل، وهي كلمة فارسية، وأصلها: «بُرِيده دُمْ» أي: محذوف الذَّنب، لأن بغال البريد [كانت] محذوفة الأذناب، فعُرِّبت الكلمة وخُفِّفت، ثم سمي الرسول الذي يركبه: ⦗٧٠٠⦘ بريدًا، والمسافة التي بين السِّكَّتَين: بريدًا، والسِّكَّة: هي الموضع الذي كان يسكنه الفُيُوج المرتَّبُون للأخبار: من رِباط، أو قُبَّة، أو خيمة، أو نحو ذلك، وبُعْدُ ما بين السِّكَّتين فرسخان، وقيل: أربعة فراسخ، والفرسخ: ثلاثة أميال، فيكون البريد على اختلاف القولين ستة أميال، أو اثني عشر ميلًا، وأربعة بُرُد: ثمانية فراسخ، أو ستة عشر فرسخًا، وهو الأصح وهي مسافة القَصر والفِطر.\n_________\n(١) ١ / ١٤٨ في قصر الصلاة، باب ما يجب فيه قصر الصلاة بلاغًا، وإسناده منقطع، ولكن يشهد له معنى الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٣٤١) بلاغا. وقال الزرقاني في شرح الموطأ (١/٤٢٤) قال الحافظ: روي عن ابن عباس مرفوعا أخرجه الدارقطني وابن أبي شيبة من طريق عبد الوهاب عن مجاهد عن أبيه وعن عطاء عن ابن عباس أن رسول الله -ﷺ- قال: «يا أهل مكة لا تقصروا الصلاة في أدنى من أربعة برد من مكة إلى عسفان.» . وإسناده ضعيف من أجل عبد الوهاب.\nوروى عبد الرزاق عن ابن جريج عن عطاء عن ابن عباس قال: لا تقصر الصلاة ولا في اليوم ولا تقصر في دون اليوم. ولابن أبي شيبة من وجه أخر صحيح عنه قال: تقصر الصلاة في مسير يوم وليلة.","vol":"5","page":699},{"text":"٤٠١٢ - (ط) سالم بن عبد الله بن عمر: «أن أباه ركب إلى رِيمٍ أو ذات النُّصُبِ فقصر الصلاةَ في مسيره ذلك، قال مالك: وذلك أربعة بُرُد» أخرجه الموطأ، وفي أخرى له «أنه ركب إلى ذات النُّصُب، فقصر الصلاة في مسيره ذلك، قال مالك: وبين ذاتِ النُّصب والمدينةِ أربعة بُرُد» . وفي أخرى له: «أن ابن عمر كان يقصر الصلاة في مسيره اليوم التَّام» .\nوفي أخرى له عن نافع: «أنه كان يسافر مع عبد الله بن عمر البريدَ فلا يقصر الصلاة» . وفي أخرى عن نافع «أن ابن عمر كان يسافر من المدينة إلى خيبر فيقصر الصلاة» (١) .\n_________\n(١) ١ / ١٤٧ و١٤٨ في قصر الصلاة، باب ما يجب فيه قصر الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٣٣٦) عن ابن شهاب، عن سالم بن عبد الله، عن أبيه فذكره.","vol":"5","page":700},{"text":"٤٠١٣ - (ت س) ابن عباس - ﵄ -: «أن رسولَ الله - ﷺ- خرج من المدينة إلى مكَة لا يخاف إلا ربَّ العالمين، فصلى ركعتين» أخرجه ⦗٧٠١⦘ الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٥٤٧) في الصلاة، باب ما جاء في التقصير في السفر، والنسائي ٣ / ١١٧ في تقصير الصلاة في السفر، وإسناده صحيح، وقال الترمذي: حديث حسن صحيح، ورواه أيضًا أحمد في \" المسند \" رقم (١٨٥٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١٥) (١٨٥٢) قال: حدثنا هشيم، عن منصور. وفي (١/٢٢٦) (١٩٩٥) قال: حدثنا يحيى، قال: حدثنا ابن عون وفي (١/٣٥٤) (٣٣١٧) قال: حدثنا يزيد، قال: أخبرنا عبد الله بن عون. وفي (١/٣٥٥) (٣٣٣٤) قال: حدثنا وكيع، قال: حدثنا قرة بن خالد، ويزيد بن إبراهيم. وفي (١/٣٦٢) (٣٤١١) قال: حدثنا محمد بن أبي عدي، عن ابن عون. وفي (١/٣٦٩) (٣٤٩٣) حدثنا معاذ، قال: حدثنا ابن عون. وعبد بن حميد (٦٦٢) قال: حدثنا وهب بن جرير بن حازم، قال: أخبرنا هشام بن حسان. وفي (٦٦٣) قال: حدثنا مضعب بن مقدام الخثعمي، قال: حدثنا أبو هلال. والترمذي (٥٤٧) . والنسائي (٣/١١٧) قال الترمذي: حدثنا، وقال النسائي: أخبرنا قتيبة، قال: حدثنا هشيم، عن منصور بن زاذان. والنسائي (٣/١١٧) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا ابن عون.\nستتهم- منصور بن زاذان، وابن عون، وقرة، ويزيد بن إبراهيم، وهشام، وأبو هلال - عن ابن سيرين، فذكره.","vol":"5","page":700},{"text":"<span data-type=\"title\" id=toc-782>الفرع الثاني: في القصر مع الإقامة</span>\n٤٠١٤ - (خ م د ت س) أنس بن مالك قال: «خرجنا مع رسولِ الله - ﷺ- من المدينة إلى مكة فكان يصلِّي ركعتين ركعتين، حتى رجعنا إلى المدينة، قيل له: أقمتم بمكة شيئًا؟ قال: أقمنا بها عشرًا» أخرجه الجماعة إلا الموطأ، وفي رواية البخاري ومسلم مختصرًا قال: «أقمنا مع النبيِّ - ﷺ- عشرة نقصر الصلاة» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٦٣ في التقصير، باب ما جاء في التقصير وكم يقيم حتى يقصر، وفي المغازي، باب مقام النبي ﷺ بمكة زمن الفتح، ومسلم رقم (٦٩٣) في صلاة المسافرين، باب صلاة المسافرين وقصرها، وأبو داود رقم (١٢٣٣) في الصلاة، باب متى يتم المسافر، والترمذي رقم (٥٤٨) في الصلاة، باب ما جاء في كم تقصر الصلاة، والنسائي ٣ / ١٢١ في تقصير الصلاة، باب المقام الذي يقصر بمثله الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٨٧) قال: حدثنا عبد الأعلى بن عبد الأعلى.\n٢- وأخرجه أحمد (٣/١٩٠) . ومسلم (٢/١٤٥) قال: حدثناه أبو كريب. والنسائي في الكبرى تحفة الأشراف (١٦٥٢) عن زياد بن أيوب. وابن خزيمة (٩٥٦) قال: حدثنا يعقوب بن إبراهيم.\nأربعتهم - ابن حنبل، وأبو كريب، وزياد، ويعقوب - عن إسماعيل بن إبراهيم بن علية.\n٣- وأخرجه أحمد (٣/٢٨٢) قال: حدثنا محمد بن جعفر. ومسلم (٢/١٤٥) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي.\nكلاهما - ابن جعفر، ومعاذ - قال: حدثنا شعبة.\n٤- وأخرجه الدارمي (١٥١٨) قال: حدثنا محمد بن يوسف. والبخاري (٥/١٩٠) قال: حدثنا أبو نعيم (ح) وحدثنا قبيصة، ومسلم (٢/١٤٥) قال: حدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا أبو كريب، قال: حدثنا أبو أسامة. خمستهم - ابن يوسف، وأبو نعيم، وقبيصة، وابن نمير، وأبو أسامة - قالوا: حدثنا سفيان.\n٥- وأخرجه البخاري (٢/٣٥) قال: حدثنا أبو معمر. وابن خزيمة (٩٥٦، ٢٩٩٦) قال: حدثنا أحمد بن عبدة.\nكلاهما - أبو معمر، وأحمد - قالا: حدثنا عبد الوارث.\n٦- وأخرجه مسلم (٢/١٤٥) قال: حدثنا يحيى بن يحيى. والترمذي (٥٤٨) قال: حدثنا أحمد بن منيع.\nكلاهما - يحيى، وابن منيع - عن هشيم.\n٧- وأخرجه مسلم (٢/١٤٥)، والنسائي (٣/١١٨) .\nكلاهما عن قتيبة - قال: حدثنا أبو عوانة.\n٨- وأخرجه أبو داود (١٢٣٣) قال: حدثنا موسى بن إسماعيل، ومسلم بن إبراهيم، قالا: حدثنا وهيب.\n٩- وأخرجه ابن ماجة (١٠٧٧) قال: حدثنا نصر بن علي، قال: حدثنا يزيد بن زريع، وعبد الأعلى.\n١٠- وأخرجه النسائي (٣/١٢١) قال: أخبرنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع.\n١١- وأخرجه ابن خزيمة (٩٥٦) قال: حدثناه الصنعاني، قال: حدثنا بشر بن المفضل (ح) وحدثناه عمرو بن علي، قال: حدثنا يزيد بن زريع، وبشر بن المفضل.\nعشرتهم - عبد الأعلى، وابن علية، وشعبة، وسفيان، وعبد الوارث، وهشيم، وأبو عوانة، ووهيب، ويزيد بن زريع، وبشر - عن يحيى بن أبي إسحاق، فذكره.","vol":"5","page":701},{"text":"٤٠١٥ - (خ ت د س) ابن عباس - ﵄ -: قال: «أقام النبيُّ - ﷺ- تسع عشرةَ يقصر الصلاة، فنحن إذا سافرنا فأقمنا تسع عشرة قصرنا، وإن زدنا أتممنا» أخرجه البخاري، وفي رواية الترمذي قال: «سافر النبيُّ ⦗٧٠٢⦘ ﷺ- سفرًا، فصلى تسعة عشر يومًا ركعتين ركعتين، قال ابن عباس: فنحن نصلِّي فيما بيننا وبين تسع عشرة ركعتين ركعتين، فإذا أقمنا أكثر من ذلك صلَّينا أربعًا» . قال: وقد روي عن ابن عباس عن النبيِّ - ﷺ-: «أنه أقام في بعض أسفاره تسع عشرة يصلِّي ركعتين ...» وذكر نحوه.\nوفي رواية أبي داود «أن رسولَ الله - ﷺ- أقام سبع عشرة بمكة يقصر الصلاة، قال ابن عباس: ومن أقام سبع عشرة قصرَ، ومن أقام أكثر أتم» وله في أخرى «تسع عشرة» وله في أخرى قال: «أقام بمكة عام الفتح خمس عشرة يقصر الصلاة» وأخرجه النسائي، وفيه «خمسة عشر» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٦٣ في التقصير، باب ما جاء في التقصير، وفي المغازي، باب مقام النبي ﷺ بمكة زمن الفتح، وأبو داود رقم (١٢٣٠) و(١٢٣١) و(١٢٣٢) في الصلاة، باب متى يتم المسافر، والترمذي رقم (٥٤٩) في الصلاة، باب ما جاء في كم تقصر الصلاة، والنسائي ٣ / ١٢١ في تقصير الصلاة، باب المقام الذي يقصر بمثله الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٢٣) (١٩٥٨) قال: حدثنا أبو معاوية. وعبد بن حميد (٥٨٢) قال: أخبرنا عبد الرزاق، قال: أخبرنا ابن المبارك. والبخاري (٥/١٩١) قال: حدثنا عبدان، قال: أخبرنا عبد الله. وفي (٥/١٩١) قال: حدثنا أحمد بن يونس، قال: حدثنا أبو شهاب. وأبو داود (١٢٣٠) قال: حدثنا محمد بن العلاء، وعثمان بن أبي شيبة، قالا: حدثنا حفص. وابن ماجة (١٠٧٥) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا عبد الواحد بن زياد. والترمذي (٥٤٩) قال: حدثنا هناد بن السري، قال: حدثنا أبو معاوية. وابن خزيمة (٩٥٥) قال: حدثنا سلم بن جنادة، ومحمد بن يحيى بن ضريس، قالا: حدثنا أبو معاوية.\nخمستهم- أبو معاوية، وعبد الله بن المبارك، وأبو شهاب، وحفص بن غياث، وعبد الواحد بن زياد - عن عاصم الأحول.\n٢- وأخرجه أحمد (١/٣٠٣) (٢٧٥٨) قال: حدثنا أسود. وفي (١/٣١٥) (٢٨٨٥) قال: حدثنا يحيى بن آدم، وأبو النضر. وعبد بن حميد (٥٨٥) قال: حدثنا أبو نعيم. وأبو داود (١٢٣٢) قال: حدثنا نصر بن علي، قال: أخبرني أبي وعبد الله بن أحمد (١/٣١٥) (٢٨٨٦) قال: حدثنا عبد الله بن عون الخراز، من الثقات (ح) وحدثني نصر بن علي، قال: أخبرني أبي.\nستتهم - أسود، ويحيى بن آدم، وأبو النضر، وأبو نعيم، وعلي، وعبد الله بن عون - عن شريك، عن عبد الرحمن بن الأصبهاني.\n٣- وأخرجه البخاري (٢/٥٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة، عن عاصم، وحصين.\nثلاثتهم - عاصم، وابن الأصبهاني، وحصين - عن عكرمة فذكره..\nفي رواية عبد الرزاق عن ابن المبارك «أقام عشرين ليلة» ..\nفي رواية ابن الأصبهاني «أقام بمكة عام الفتح سبع عشرة» .","vol":"5","page":701},{"text":"٤٠١٦ - (د) عمران بن حصين: قال «غزوتُ مع النبيِّ - ﷺ-، وشهدت معه الفتح، فأقام بمكة ثماني عشرة ليلة لا يصلي إلا ركعتين، ويقول: يا أهل البلد: صلُّوا أربعًا فإنَّا سَفْر» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَفْر): السَّفْر: القوم المسافرون، جمع سافر، يقال: سَفَرْت اسْفُر سُفُورًا، فأنا سَافِر: إذا خرجت إلى السفر، والقوم سَفْر، مثل: رَاكِب ورَكْب.\n_________\n(١) رقم (١٢٢٩) في الصلاة، باب متى يتم المسافر، وفي سنده علي بن زيد بن جدعان، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٢٩) حدثنا موسى بن إسماعيل ثنا حماد (ح) وثنا إبراهيم بن موسى أخبرنا ابن علية وهذا لفظه أخبرنا علي بن زيد عن أبي نضرة عن عمران بن حصين، فذكره.","vol":"5","page":702},{"text":"٤٠١٧ - (د) جابر بن عبد الله: قال «أقام رسولُ الله - ﷺ- بتبوكَ عشرينَ يومًا يقصر الصلاة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٢٣٥) في الصلاة، باب إذا أقام بأرض العدو يقصر، من حديث معمر عن يحيى بن أبي كثير عن محمد بن عبد الرحمن بن ثوبان، وفيه عنعنة يحيى بن أبي كثير، وهو مدلس، وقال أبو داود غير: معمر لا يسنده، وقال المنذري في \" مختصر سنن أبي داود \": وذكر البيهقي أنه غير محفوظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٩٥) وعبد بن حميد (١١٣٩) وأبو داود (١٢٣٥) قال: حدثنا أحمد بن حنبل.\nكلاهما - أحمد، وعبد بن حميد - قال: أحمد حدثنا وقال: عبد بن حميد أخبرنا عبد الرزاق قال: أخبرنا معمر عن يحيى بن أبي كثري، عن محمد بن عبد الرحمن بن ثوبان فذكره.","vol":"5","page":703},{"text":"٤٠١٨ - (ط) عبد الله بن عمر - ﵄ -: «أقام بمكةَ عشر ليال يقصُر الصلاة، إلا [[أن]] يصلِّيَها مع الإمام، فيصلِّيها بصلاته» وفي أخرى «أنه كان يقول: أصلِّي صلاة المسافر ما لم أُجمِع مُكثًا، وإن حَبسني ذلك اثنتي عشرة ليلة» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما لم أُجْمِع مكثًا): الإجماع: العزم والنية على الشيء، والمكث: الإقامة.\n_________\n(١) ١ / ١٤٨ في قصر الصلاة، باب صلاة المسافر ما لم يجمع مكثًا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (١/٤٢٦) عن نافع أن ابن عمر فذكره.","vol":"5","page":703},{"text":"٤٠١٩ - (خ م د ت س) حارثة بن وهب - ﵁ -: قال: «صلى بنا رسولُ الله - ﷺ-، ونحن أكثرُ ما كنا قطُّ وآمَنُهُ، بمنى: ركعتين» أخرجه البخاري ومسلم والترمذي، وفي رواية أبي داود والنسائي قال: ⦗٧٠٤⦘ «صليتُ مع رسولِ الله - ﷺ- بمنى أكثر ما كانوا، فصلى بنا ركعتين في حجة الوداع» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٦٤ في التقصير، باب الصلاة بمنى، وفي الحج، باب الصلاة بمنى، ومسلم رقم (٦٩٦) في صلاة المسافرين، باب قصر الصلاة بمنى، وأبو داود رقم (١٩٦٥) في الحج، باب القصر لأهل مكة، والترمذي رقم (٨٨٢) في الحج، باب ما جاء في تقصر الصلاة بمنى، والنسائي ٣ / ١١٩ و١٢٠ في تقصير الصلاة، باب الصلاة بمنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٣٠٦) قال: حدثنا وكيع. والنسائي (٣/١٢٠) قال: أنبأنا عمرو بن علي، قال: حدثنا يحيى بن سعيد.\nكلاهما - وكيع، ويحيى - قالا: حدثنا سفيان.\n٢- وأخرجه أحمد (٤/٣٠٦) قال: حدثنا محمد بن جعفر. والبخاري (٢/٥٣) قال: حدثنا أبو الوليد. وفي (٢/١٩٧) قال: حدثنا آدم. والنسائي (٣/١١٩) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد وابن خزيمة (١٧٠٢) قال: حدثنا محمد بن بشار، قال: حدثنا محمد يعني ابن جعفر.\nأربعتهم - محمد، وأبو الوليد، وآدم، ويحيى - قالوا: حدثنا شعبة.\n٣- وأخرجه مسلم (٢/١٤٧) قال: حدثنا يحيى بن يحيى، وقتيبة. والترمذي (٨٨٢) قال: حدثنا قتيبة. والنسائي (٣/١١٩) وفي الكبرى (٤٢٩) قال: أخبرنا قتيبة.\nكلاهما - يحيى وقتيبة - قال يحيى: أخبرنا، وقال قتيبة: حدثنا أبو الأحوص.\n٤- وأخرجه مسلم (٢/١٤٧) قال: حدثنا أحمد بن عبد الله بن يونس. وأبو داود (١٩٦٥) قال: حدثنا النفيلي.\nكلاهما - أحمد، والنفيلي - قالا حدثنا زهير.\nأربعتهم - سفيان، وشعبة، وأبو الأحوص، وزهير - عن أبي إسحاق. فذكره.","vol":"5","page":703},{"text":"٤٠٢٠ - (خ م د س) عبد الله بن مسعود ﵁ قال عبد الرحمن بن يزيد - وهو أخو الأسود النخعي -: «صلى بنا عثمانُ بنُ عفانَ بمنى أربعَ ركعات، فقيل ذلك لعبد الله بن مسعود، فقال: صليتُ مع رسولِ الله - ﷺ- بمنى ركعتين، ومع أبي بكر ركعتين، ومع عمر ركعتين، ثم تفرقتْ بكم الطرق، فياليت حظي من أربع ركعات: ركعتان متقبَّلتان» . أخرجه البخاري ومسلم وأبو داود وفي أخرى لأبي داود زيادة «ومع عثمانَ صدرًا من إمارته، ثم أتمها ...» وذكر الحديث.\nوفي رواية النسائي قال: صلى عثمان بمنى أربعًا، حتى بلغ ذلك عبد الله بن مسعود، فقال: لقد صليتُ مع رسولِ الله - ﷺ- بمنى ركعتين، وله في أخرى قال: «صلَّيتُ مع رسولِ الله - ﷺ- في السفر ركعتين، ومع أبي بكر ركعتين، ومع عمر ركعتين» (١) . ⦗٧٠٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تفرَّقت بكم الطُّرُق): الطُّرُق: المذاهب والآراء، أي: إنكم اختلفتم، وذهب كلٌّ منكم إلى مذهب، ومال إلى قول، وتركتم السُّنَّة.\n(صَدْرًا): صَدْر كل شيء مقدمه وأعلاه، وصدر الأمر: أوله، وهو المراد.\n_________\n(١) رواه البخاري ٢ / ٤٦٥ في تقصير الصلاة، باب الصلاة بمنى، وفي الحج، باب الصلاة بمنى، ومسلم رقم (٦٩٥) في صلاة المسافرين، باب قصر الصلاة بمنى، وأبو داود رقم (١٩٦٠) في المناسك، باب الصلاة بمنى، والنسائي ٣ / ١٢٠ و١٢١ في تقصير الصلاة، باب الصلاة بمنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٧٨) (٣٥٩٣) قال: حدثنا أبو معاوية. وفي (١/٤٢٢) (٤٠٠٣) قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. وفي (١/٤٢٥) (٤٠٣٤) قال: حدثنا ابن نمير. والدارمي (١٨٨١) قال: أخبرنا محمد بن الصلت، عن منصور بن أبي الأسود. والبخاري (٢/٥٣)، قال: حدثنا قتيبة، قال: حدثنا عبد الواحد بن زياد. وفي (٢/١٩٧) قال: حدثنا قبيصة بن عقبة، قال: حدثنا سفيان. ومسلم (٢/١٤٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد الواحد. وفي (٢/١٤٧) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير (ح) وحدثنا إسحاق، وابن خشرم، قالا: أخبرنا عيسى. وأبوداود (١٩٦٠) قال: حدثنا مسدد، أن أبا معاوية، وحفص بن غياث حدثاه. والنسائي (٣/١٢٠) قال: أخبرنا قتيبة، قال: حدثنا عبد الواحد (ح) وأنبأنا محمود بن غيلان، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. (ح) وأخبرنا علي بن خشرم، قال: حدثنا عيسى. وابن خزيمة (٢٩٦٢) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا ابن نمير (ح) وحدثنا علي بن خشرم، قال: أخبرنا عيسى (ح) وحدثنا سلم ابن جنادة، قال: حدثنا أبو معاوية (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان (ح) وحدثنا يوسف بن موسى، قال: حدثنا أبو معاوية، وجرير.\nثمانيتهم - أبو معاوية، وسفيان، وابن نمير، ومنصور بن أبي الأسود، وعبد الواحد، وجرير، وعيسى، وحفص بن غياث - عن سليمان الأعمش، قال: حدثنا إبراهيم، قال: سمعت عبد الرحمن بن يزيد، فذكره.\n* أخرجه أحمد (١/٤١٦) (٣٩٥٣) قال: حدثنا روح، ومحمد بن جعفر. وفي (١/٤٦٤) (٤٤٢٧) قال: حدثنا محمد بن جعفر.\nكلاهما - روح، ومحمد بن جعفر - قالا: حدثنا شعبة، عن سليمان، قال: سمعت عمارة بن عمير، قال ابن جعفر: أو إبراهيم - شعبة شك - عن عبد الرحمن بن يزيد، فذكره.","vol":"5","page":704},{"text":"٤٠٢١ - (خ م س) ابن عمر - ﵄ -: قال «صلى بنا النبيُّ - ﷺ- بمنى ركعتين، وأبو بكر بعده، وعمرُ بعد أبي بكر، وعثمانُ صدرًا من خلافته، ثم إن عثمانَ صلى بعدُ أربعًا، فكان ابنُ عمر إذا صلى مع الإمام صلى أربعًا، وإذا صلاها وحده صلى ركعتين» . أخرجه البخاري ومسلم. وأخرجه مسلم من طريق أخرى عن رسول الله - ﷺ-: «أنه صلى صلاة المسافر بمنى وغيرِه ركعتين، وأبو بكر، وعمر، وعثمان، ركعتين صدرًا من خلافته، ثم أتمها أربعًا» وأخرجه البخاري نحوه، ولم يقل: «وغيرِه» وفي رواية النسائي مختصرًا قال: «صليتُ مع النبيِّ - ﷺ- بمنى ركعتين، ومع أبي بكر ركعتين، ومع عمر ركعتين» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٦٤ في تقصير الصلاة، باب الصلاة بمنى، وفي الحج، باب الصلاة بمنى، ومسلم رقم (٦٩٤) في صلاة المسافرين، باب قصر الصلاة بمنى، والنسائي ٣ / ١٢١ في تقصير الصلاة، باب الصلاة بمنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٦) (٤٦٥٢) (٢/٥٥) (٥١٧٨) قال: حدثنا يحيى بن سعيد. والبخاري (٢/٥٣) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٢/١٤٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. (ح) وحدثناه ابن المثنى، وعبيد الله بن سعيد، قالا: حدثنا يحيى، وهو القطان (ح) وحدثناه أبو كريب، قال: أخبرنا ابن أبي زائدة (ح) وحدثناه ابن نمير، قال: حدثنا عقبة بن خالد. والنسائي (٣/١٢١) قال: أخبرنا عبيد الله بن سعيد، قال: أنبأنا يحيى. وابن خزيمة (٢٩٦٣) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو خالد.\nخمستم - يحيى بن سعيد القطان، وأبو أسامة حماد بن أسامة، ويحيى بن زكريا بن أبي زائدة، وعقبة بن خالد، وأبو خالد الأحمر - عن عبيد الله بن عمر.\n٢- وأخرجه أحمد (٢/٥٧) (٥٢١٤) قال: حدثنا وكيع، قال: حدثنا العمري.\nكلاهما - عبيد الله بن عمر، وعبد الله بن عمر العمري - عن نافع، فذكره.","vol":"5","page":705},{"text":"٤٠٢٢ - (ط) عروة بن الزبير - ﵄ -: «أن رسولَ الله - ﷺ- صلى بمنى ركعتين، وأن أبا بكر صلاها بمنى ركعتين، وأن عمر صلاها بمنى ركعتين، وأن عثمان صلاها بمنى ركعتين شطر إمارته، ثم أتمها بعدُ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَطْر): كل شيء: نِصْفه.\n_________\n(١) ١ / ٤٠٢ في الحج، باب صلاة منى، وفي سنده انقطاع، فإن عروة لم يدرك رسول الله ﷺ، وقد جاء موصولًا في حديث ابن عمر الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٢/٤٨١) عن هشام بن عروة عن أبيه فذكره.\nقال الزرقاني: مرسل وهو في الصحيحين وغيرهما من حديث ابن مسعود وابن عمر.","vol":"5","page":706},{"text":"٤٠٢٣ - (س) أنس بن مالك - ﵁ -: قال: «صلَّيتُ مع رسولِ الله - ﷺ- بمنى، ومع أبي بكر، وعمر ركعتين، مع عثمانَ [ركعتين] صدرًا من إمارته» أخرجه النسائي (١) .\n_________\n(١) ٣ / ١٢٠ في تقصير الصلاة، باب الصلاة بمنى، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/١٤٤) قال: حدثنا يونس بن محمد وفي (٣/١٦٨) قال: حدثنا حجاج والنسائي (٣/١٢٠) قال: أخبرنا قتيبة.\nثلاثتهم - يونس، وحجاج، وقتيبة - قالوا حدثنا الليث بن سعد.\n٢- وأخرجه أحمد (٣/١٤٥) قال: حدثنا حسن قال: حدثنا ابن لهيعة.\nكلاهما - الليث، وابن لهيعة - عن بكير بن عبد الله بن الأشج عن محمد بن عبد الله بن أبي سليم فذكره.","vol":"5","page":706},{"text":"٤٠٢٤ - (ت) عمران بن حصين - ﵁ -: قال: وقد سئل عن صلاة المسافر؟ فقال: «حججتُ مع رسولِ الله -ﷺ- فصلَّى رَكْعَتين، وحجَجْتُ مع أبي بكر فصلَّى رَكعَتين، وحججْتُ مع عمَرَ فصلَّى رَكعتين، ومع عثمانَ سِتَّ سنين من خلافته - أو ثمانيَ سنين - فصلى ركْعَتين» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٤٥) في الصلاة، باب ما جاء في التقصير في السفر، وفي سنده علي بن زيد بن جدعان، وهو ضعيف، ولكن له شواهد يقوى بها، منها الحديث الذي قبله، ولذلك قال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٥٤٥) حدثنا أحمد بن منيع حدثنا هشيم أخبرنا علي بن زيد بن جدعا القرشي عن أبي نضرة قل سئل عمران بن حصين فذكره. قال أبو عيسى: هذا حديث حسن صحيح.","vol":"5","page":706},{"text":"٤٠٢٥ - (م س) موسى بن سلمة: قال: «سألتُ ابنَ عباس: كيف أُصلِّي إذا كنتُ بمكةَ، إذا لم أُصلِّ مع الإمام؟ قال: رَكعتين، سُنَّةَ أبي القاسم - ﷺ-» وفي رواية النسائي قال: «تفُوتُني الصلاةُ في جماعة وأنا بالبطحاءِ، ما ترى أُصلِّي؟ قال: رَكْعتَين، سنَّةَ أبي القاسم - ﷺ-» (١) .\n_________\n(١) رواه مسلم رقم (٦٨٨) في صلاة المسافرين، باب صلاة المسافرين وقصرها، والنسائي ٣ / ١١٩ في تقصير الصلاة، باب الصلاة بمكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢١٦) (١٨٦٢) قال: حدثنا محمد بن عبد الرحمن الطفاوي، قال: حدثنا أيوب. وفي (١/٢٢٦) (١٩٩٦) قال: حدثنا يحيى،عن هشام. وفي (١/٢٩٠) (٢٦٣٢) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (١/٢٩٠) (٢٦٣٧) قال: حدثنا عفان، قال: حدثنا همام. وفي (١/٣٣٧) (٢١١٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحجاج، قال: حدثني شعبة. وفي (١/٣٦٩) (٣٤٩٤) قال: حدثنا ابن أبي عدي، عن سعيد. ومسلم (٢/١٤٣) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٤٤) قال: حدثناه محمد بن منهال الضرير، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد بن أبي عروبة (ح) وحدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثنا أبي. والنسائي (٣/١١٩) حدثنا محمد بن عبد الأعلى في حديثه، عن خالد بن الحارث، قال: حدثنا شعبة. وفي (٣/١١٩) وفي الكبرى (٤٢٨): قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد. وابن خزيمة (٩٥١) قال: حدثنا محمد بن عبد الاعلى الصنعاني، قال: حدثنا خالد - يعني ابن الحارث (ح) وحدثنا بندار، قال: حدثنا محمد قالا: حدثنا شعبة.\nخمستهم - أيوب، وهشام، وشعبة، وهمام، وسعيد - عن قتادة، قال: سمعت موسى بن سلمة، فذكره.","vol":"5","page":707},{"text":"<span data-type=\"title\" id=toc-783>الفرع الثالث: في الإتمام مع الإقامة</span>\n٤٠٢٦ - (د) عثمان بن عفان - ﵁ -: «لما اتَّخذَ الأموال بالطائف، وأراد أن يقيمَ: صلَّى بمنى أربعًا، ثمَّ أخذ به الأئمةُ بعدَهُ» . وفي رواية: «إنما صلَّى بمنى أربعًا، لأنه أجمع على الإقامة بعد الحج» .\nوفي أخرى «أنه أتم الصلاة بمنى من أجل الأعراب، لأنهم كثروا عامَئِذٍ، فصلَّى بالناس أربعًا، ليعلِّمهم أنَّ الصلاةَ أرْبَع» أخرجه أبو داود، وفي أخرى له «أن عثمانَ صلَّى أربعًا، لأَنه اتخذها وطنًا» (١) .\n_________\n(١) رقم (١٩٦١) و(١٩٦٢) و(١٩٦٣) و(١٩٦٤) في المناسك، باب الصلاة بمنى من حديث عبد الله بن المبارك عن معمر عن الزهري عن عثمان بن عفان، وإسناده منقطع، فإن الزهري لم يدرك عثمان، وروايته عنه مرسلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٩٦١) حدثنا محمد بن العلاء أخبرنا ابن المبارك عن معمر عن الزهري أن عثمان فذكره. وفي رواية (١٩٦٣) حدثنا محمد بن العلاء أخبرنا ابن المبارك عن يونس عن الزهري قال. فذكره.","vol":"5","page":707},{"text":"٤٠٢٧ - (د) عبد الله بن مسعود - ﵁ -: «صلَّى أربعًا فقيل له: عِبْتَ على عثمان، ثم صلَّيتَ أربعًا؟ قال: الخِلافُ شَرٌّ» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٦٠) في المناسك، باب الصلاة بمنى، من حديث الأعمش عن معاوية بن قرة عن أشياخه أن عبد الله بن مسعود ﵁ ... وفيه جهالة أشياخ معاوية بن قرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٩٦٠) حدثنا مسدد أن أبا معاوية وحفص بن غياث حدثاه وحديث أبي معاوية أتم عن الأعمش عن إبراهيم عن عبد الرحمن بن يزيد قال: فذكره.\nقال الأعمش: فحدثني معاوية بن قرة عن أشياخه أن عبد الله صلى أربعا فذكر الحديث وفيه الخلاف شر.","vol":"5","page":708},{"text":"<span data-type=\"title\" id=toc-784>الفرع الرابع: في اقتداء المسافر بالمقيم، والمقيم بالمسافر</span>\n٤٠٢٨ - (خ م ط) نافع مولى ابن عمر: «أنَّ ابنَ عُمَرَ كان يصلِّي وراءَ الإمام أربعًا، فإذا صلَّى لنفسه صلَّى ركعتين» . أخرجه الموطأ، وقد أخرج البخاري ومسلم هذا المعنى في جملة حديث ذُكِرَ في الفرع الثاني (١) .\n_________\n(١) رواه الموطأ ١ / ١٤٩ في قصر الصلاة في السفر، باب صلاة المسافر إذا كان إمامًا أو وراء إمام، وقد تقدم معنى الحديث من رواية ابن عمر برقم (٤٠١٩) فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٢٧) عن نافع أن عبد الله بن عمر فذكره. وتقدم معنى الحديث من رواية ابن عمر برقم (٤٠١٩) فليراجع.","vol":"5","page":708},{"text":"٤٠٢٩ - (ط) عمر بن الخطاب - ﵁ -: «صلَّى للناس بمكةَ، فلما انصرف قال: يا أهلَ مكة، أتمُّوا صلاتكم، فإنا قوم سَفْر» . وفي أخرى مثله وزاد «ثم صلَّى بمنى ركعتين، ولم يبلُغنا أنه قال شيئًا» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٤٩ في قصر الصلاة، باب صلاة المسافر إذا كان إمامًا، عن الزهري عن سالم عن عبد الله ابن عمر، وإسناده صحيح، ورواه أيضًا عبد الرزاق في \" مصنفه \" رقم (٤٣٦٩) من حديث معمر، عن الزهري عن سالم عن عبد الله بن عمر ﵄. قال: صلى عمر ... .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك مع شرح الزرقاني (١/٤٢٧) عن ابن شهاب عن سالم بن عبد الله عن أبيه أن عمر بن الخطاب، فذكره.","vol":"5","page":708},{"text":"٤٠٣٠ - (ط) صفوان بن عبد الله قال: «قال جاء عبد الله بن عمر ⦗٧٠٩⦘ ﵁ - يعود عبد الله بن صفوان، فصلَّى لنا ركعتين، ثم انصرف، فقمنا فأتممْنا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٠ في قصر الصلاة، باب صلاة المسافر إذا كان إمامًا أو كان وراء إمام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٢٧) عن ابن شهاب عن صفوان أنه قال، فذكره.","vol":"5","page":708},{"text":"<span data-type=\"title\" id=toc-785>الفصل الثاني: في الجمع</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-786>الفرع الأول: في جمع المسافر</span>\n٤٠٣١ - (خ م د س) أنس بن مالك - ﵁ - قال: «كان رسولُ الله - ﷺ- إذا ارتحل قبل أن تزيغ الشمسُ أخَّر الظهر إلى وقت العصر ثم نزل فجمع بينهما، فإن زاغت الشمس قبل أن يرتحلَ صلى الظهر، ثم ركب» .\nوفي رواية «كان النبيُّ - ﷺ- إذا أراد أن يجمعَ بين الصلاتين في السفر أخَّر الظُّهر، حتى يدخل أوَّل وقت العصر» . وفي أخرى: «أن النبيَّ - ﷺ- كان إذا عَجِل عليه السَّيْرُ (١) يؤخِّر الظهر إلى أوَّل وقت العصر، فيجمعُ بينهما، ويؤخِّر المغربَ حتى يجْمَع بينهما وبين العشاء» . أخرجه البخاري، ومسلم وأبو داود، وزاد أبو داود في رواية أخرى بعد قوله: «العشاء»: «حين يغيبُ الشَّفَقُ» . ⦗٧١٠⦘ وفي رواية النسائي مثل الرواية الثانية وزيادة أبي داود، وفي أخرى للبخاري «أن النبيَّ - ﷺ- كان يجمَعُ بين هاتين الصلاتين في السفر، يعني: المغربَ والعِشاءَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَزِيغ): زاغت الشمس تزيغ: إذا مالت عن وسط السماء إلى الغرب.\n_________\n(١) في نسخ مسلم المطبوعة: كان إذا عجل عليه السفر، وهو بمعنى: عجل به.\n(٢) رواه البخاري ٢ / ٤٧٩ في تقصير الصلاة، باب إذا ارتحل بعد ما زاغت الشمس صلى الظهر ثم ركب، وباب يؤخر الظهر إلى العصر إذا ارتحل قبل أن تزيغ الشمس، ومسلم رقم (٧٠٤) في صلاة المسافرين، باب جواز الجمع بين الصلاتين في السفر، وأبو داود رقم (١٢١٨) و(١٢١٩) في الصلاة، باب الجمع بين الصلاتين، والنسائي ١ / ٢٨٤ و٢٨٥ في مواقيت الصلاة، باب الوقت الذي يجمع فيه المسافر بين الظهر والعصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٤٧) قال: حدثنا قتيبة وفي (٣/٢٦٥) وعبد بن حميد (١١٦٥) قالا: حدثنا يحيى بن غيلان. والبخاري (٢/٥٨) قال: حدثنا حسان الواسطي وفي (٢/٥٨) ومسلم (٢/١٥٠) قالا البخاري، ومسلم حدثنا قتيبة. وأبو داود (١٢١٨) قال: حدثنا قتيبة وابن موهب يزيد والنسائي (١/٢٨٤) وفي الكبرى (١٤٧٩) قال: أخبرنا قتيبة.\nأربعتهم - قتيبة، وابن غيلان، وحسان، وابن موهب - عن المفضل بن فضالة عن عقيل عن ابن شهاب فذكره.\nأخرجه مسلم (٢/١٥١) قال: وحدثني عمرو الناقد قال: حدثنا شبابة بن سوار قال: حدثنا ليث بن سعد عن عقيل بن خالد عن الزهري، عن أنس.","vol":"5","page":709},{"text":"٤٠٣٢ - (خ م) ابن عباس - ﵄ -: قال: «كان رسولُ الله - ﷺ- يجمَعُ بين صلاتي الظُّهرِ والعصر إذا كان على ظهرِ سَيْر، ويجمَعُ بين المغربِ والعِشاءِ» أخرجه البخاري (١) .\nوفي رواية مسلم: «أنَّ رسولَ الله - ﷺ- جَمَعَ بين الصلاة في سَفْرة سافرها في غزوة تبوكَ، فجمع بين الظهرِ والعصرِ، والمغربِ والعشاءِ» (٢) .\n_________\n(١) تعليقًا ٢ / ٤٧٨ في تقصير الصلاة، باب الجمع في السفر بين المغرب والعشاء، قال الحافظ في \" الفتح \": وصله البيهقي من طريق محمد بن عبدوس عن أحمد بن حفص النيسابوري عن أبيه عن إبراهيم المذكور بسنده المذكور إلى ابن عباس بلفظه.\n(٢) رواه مسلم رقم (٧٠٥) في صلاة المسافرين، باب جواز الجمع بين الصلاتين في الحضر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٥١) قال: حدثنا يحيى بن حبيب الحارثي قال: حدثنا خالد يعني ابن الحارث وابن خزيمة (٩٦٧) قال: حدثنا يعقوب الدورقي قال: حدثنا عبد الرحمن.\nكلاهما - خالد، وعبد الرحمن - قالا: حدثنا قرة قال: حدثنا أبو الزبير قال: حدثنا سعيد بن جبير فذكره.","vol":"5","page":710},{"text":"٤٠٣٣ - (ط) علي بن حسين كان يقول: «إنَّ رسولَ الله -ﷺ- كان إذا أراد أن يسير يوْمَهُ: جمع بين الظهرِ والعصرِ، وإذا أراد أن يسير ليْلَه: جمع بين المغرب والعشاءِ» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٤٥ في قصر الصلاة، باب الجمع بين الصلاتين في الحضر والسفر بلاغًا، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: هذا حديث يتصل من رواية مالك من حديث معاذ بن جبل وابن عمر، معناه، وهو عند جماعة من أصحابه مسندًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤١٩) أنه بلغه عن علي بن حسين.\nقال الزرقاني «قال ابن عبد البر هذا حديث يتصل من رواية مالك من حديث معاذ بن جبل وابن عمر معناه وهو عند جماعة من أصحابه مسند» .","vol":"5","page":711},{"text":"٤٠٣٤ - (م ط د س ت) معاذ بن جبل ﵁: «أنه خرج مع رسولِ الله - ﷺ- في غزوة تبوكَ، فكان يصلِّي الظهرَ والعصر جميعًا، والمغربَ والعشاءَ جميعًا» . وفي رواية قال: فقلت: ما حمله على ذلك؟ فقال: «أراد أن لا يُحرج أُمَّتَهُ» . أخرجه مسلم.\nوفي رواية الموطأ وأبي داود والنسائي «أنهم خرجوا مع النبيِّ - ﷺ- في غزوة تبوك، فكان رسولُ الله -ﷺ- يجمَعُ بين الظهر والعصر، والمغرب والعشاءِ، فأخرَ الصلاةَ يومًا، ثم خرج فصلَّى الظهرَ والعصرَ جميعًا، ودخل، ثم خرج فصلَّى المغرب والعشاءَ جميعًا» .\nوفي رواية الترمذي ولأبي داود قال: «كان رسولُ الله - ﷺ- في غزوة تبوكَ إذا زاغت الشمس قبل أن يرْتَحِلَ جمع بين الظهرِ والعصرِ، فإن رحل قبل أن تزيغ الشمسُ أخَّر الظهرَ حتى ينزل للعصر، وفي المغرب مثل ذلك، إن غابت الشمس قبل أن يرتحلَ: جمَعَ بين المغرب والعشاء، فإن ارتحل قبل أن تغيب الشمسُ: ⦗٧١٢⦘ أخر المغربَ حتى ينزلَ للعشاء، ثم يجمعُ بينهما» قال أبو داود: روَى هذا الحديث هشام بن عروة عن حسين بن عبد الله، عن كريب، عن ابن عباس عن النبيِّ - ﷺ- نحوه (١) .\n_________\n(١) رواه مسلم رقم (٧٠٦) في صلاة المسافرين، باب الجمع بين الصلاتين في الحضر، والموطأ ١ / ١٤٣ و١٤٤ في قصر الصلاة، باب الجمع بين الصلاتين في الحضر والسفر، وأبو داود رقم (١٢٠٦) و(١٢٠٨) و(١٢٢٠) في الصلاة، باب الجمع بين الصلاتين، والترمذي رقم (٥٥٣) و(٥٥٤) في الصلاة، باب ما جاء في الجمع بين الصلاتين، والنسائي ١ / ٢٨٥ في مواقيت الصلاة، باب الوقت الذي يجمع فيه المسافر بين الظهر والعصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ صفحة (١٠٨) وأحمد (٥/٢٢٨) قال: حدثنا عبد الرحمن، قال: حدثنا قرة بن خالد. وفي (٥/٢٣٠) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان (ح) وأبو أحمد، قال: حدثنا سفيان. وفي (٥/٢٣٣) قال: حدثنا حماد بن خالد، قال: حدثنا هشام بن سعد. وفي (٥/٢٣٦) قال: حدثنا وكيع، عن سفيان. وفي (٥/٢٣٧) قال: قرأت على عبد الرحمن بن مهدي، قال: حدثنا مالك، وفي (٥/٢٣٨) قال: حدثنا روح، قال: حدثنا مالك بن أنس. والدارمي (١٥٢٣) قال: أخبرنا أبو علي الحنفي، قال: حدثنا مالك بن أنس. ومسلم (٢/١٥١) قال: حدثنا أحمد بن عبد الله بن يونس، قال: حدثنا زهير. وفي (٢/١٥٢) قال: حدثنا يحيى بن حبيب، قال: حدثنا خالد، يعني ابن الحارث، قال: حدثنا قرة بن خالد. وفي (٧/٦٠) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، قال: حدثنا أبو علي الحنفي، قال: حدثنا مالك-وهو ابن أنس. وأبو داود (١٢٠٦) قال حدثنا القعنبي، عن مالك..وفي (١٢٠٨) قال: حدثنا يزيد بن خالد بن يزيد بن عبد الله بن موهب الرملي الهمداني، قال: حدثنا المفضل بن فضالة، والليث بن سعد، عن هشام بن سعد. وابن ماجة (١٠٧٠) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن سفيان.\nوالنسائي (١/٢٨٥) وفي الكبرى (١٤٨٠) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثني مالك. وابن خزيمة (٩٦٦) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا قرة. وفي (٩٦٨)، (١٧٠٤) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا حدثه.\nخسمتهم - مالك بن أنس، وقرة بن خالد، وسفيان، وهشام بن سعد، وزهير - عن أبي الزبير المكي، عن أبي الطفيل عامر بن واثلة، فذكره.","vol":"5","page":711},{"text":"٤٠٣٥ - (ط) أبو هريرة: - ﵁ -: أن النبيَّ -ﷺ-: «كان يجْمَعُ بين الظهرِ والعصرِ في سفره [إلى] تبوكَ» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٤٣ في قصر الصلاة، باب الجمع بين الصلاتين في الحضر والسفر، وإسناده صحيح، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر في \" التقصي \": هكذا روي عن يحيى مسندًا، وروي عنه مرسلًا كجمهور رواة الموطأ، وقال ابن عبد البر في \" التمهيد \": رواه أصحاب مالك مرسلًا، إلا أبا مصعب في غير \" الموطأ \"، ومحمد بن المبارك الصوري، ومحمد بن خالد، وإسماعيل ابن داود، فقالوا: عن أبي هريرة، وذكره أحمد بن خالد عن يحيى مسندًا، وإنما وجدنا عند شيوخنا مرسلًا في نسخة يحيى وروايته، ويمكن أن ابن وضاح طرح أبا هريرة من روايته عن يحيى لأنه رأى ابن القاسم وغيره ممن انتهت إليه روايته للموطأ قد أرسل الحديث فظن أن رواية يحيى غلط لم يتابع عليه، فرمى أبا هريرة وأرسل الحديث إن صح قول ابن خالد، وإلا فهو وهم منه، أقول: ويشهد له حديث معاذ الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤١٣) عن داود بن الحصين عن الأعرج عن أبي هريرة فذكره.\nقال الزرقاني «هكذا روى عن يحيى مسندا وروي عنه مرسلا» كجمهور رواة الموطأ قاله ابن عبد البر في التقصي» .","vol":"5","page":712},{"text":"٤٠٣٦ - (د س) جابر - ﵁ -: أن رسولَ الله - ﷺ- خرجَ من مكَةَ قبل غروب الشمس، فجمعَ بين العشاءيْن بسَرِفَ، وبينهما عشرة ⦗٧١٣⦘ أميال، وفي رواية أن رسولَ الله - ﷺ- غابت له الشمسُ بمكة، فجمع بينهما بِسَرِفَ، قال هشام بن سعد: بينهما عشرة أميال. أخرج الثانية أبو داود والنسائي (١)، والأولى ذكرها رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَرِف) بكسر الراء: موضع بينه وبين مكة مما يلي طريق المدينة عشرة أميال، وكثير يقولونه بفتح الراء، وهو خطأ.\n_________\n(١) رواه أبو داود رقم (١٢١٥) في الصلاة، باب الجمع بين الصلاتين، والنسائي ١ / ٢٨٧ في مواقيت الصلاة، باب الجمع بين المغرب والعشاء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٠٥) قال: حدثنا محمد بن فضيل، قال: حدثنا الأجلح. وفي (٣/٣٨٠) قال: حدثنا عبد الرزاق، قال: سمعت الحجاج بن أرطاة. وأبو داود (١٢١٥) قال: حدثنا أحمد بن صالح، قال: حدثنا يحيى بن محمد بالجاري، قال: حدثنا عبد العزيز بن محمد، عن مالك. والنسائي (١/٢٨٧) قال: أخبرنا المؤمل بن إهاب، قال: حدثني يحيى بن محمد الجاري، قال: حدثنا عبد العزيز بن محمد، عن مالك بن أنس.\nثلاثتهم - الأجلح، وحجاج، ومالك - عن أبي الزبير، فذكره.","vol":"5","page":712},{"text":"٤٠٣٧ - (خ م ط ت س) عبد الله بن عمر - ﵄ -: قال: رأيتُ رسولَ الله -ﷺ- إذا أعْجَلهُ السَّيْر في السفر يؤخِّر المغرب حتى يجمعَ بينها وبين العشاء، قال سالم: «وكان عبد الله يفعله إذا أعجله السَّيْرُ» قال البخاري: وزاد الليث: حدَّثني يونس عن ابن شهاب قال سالم: «كان ابن عمر يجْمَعُ بين المغربِ والعشاءِ بالمزدلفة» قال سالم: «وأخَّرَ ابنُ عُمَرَ المغربَ - وكان استُصْرخ على امرأته صفية بنت أبي عُبيد - فقلت له: الصلاةَ؟ فقال: سِر، فقلت: الصلاة؟ فقال: سِر، حتى سار مِيلين أو ثلاثة، ثم نزل فصلَّى، ثم قال: هكذا رأيتُ رسولَ الله - ﷺ- يصلي إذا أعجله السَّيْرُ، وقال عبد الله: رأيتُ النبيَّ - ﷺ- إذا أعجله السَّيْرُ، يُقيمُ المغربَ فيُصَلِّيها ثلاثًا، ثم يسلِّم، ثم قلَّما يَلْبَثُ حتى يُقيمَ العِشاء، فيُصَلِّيها ركعتين، ثم يُسلِّم، ولا يُسبِّح بعدَ العِشاءِ حتى يقوم من جوف الليل» هكذا في زيادة الليث، وفي رواية ⦗٧١٤⦘ شعيب (١) عن الزهري: أن ذلك عن فعل ابن عمر من قول الراوي: «ثم قلَّما يلبَثُ»، لم يسنده، وفي أخرى للبخاري عن أسلَم مولى عمر قال: «كنتُ مَعَ عبد الله بنِ عمر بطريق مكةَ، فبلغه عن صفية بنت أبي عُبيد شدَّةُ وجع، فأسرع السَّيْر، حتى كان بعد غروب الشفق، ثم نزل فصلى المغرب والعَتَمَةَ، وجمع بينهما، وقال: أني رأيتُ رسولَ الله - ﷺ-[إذا] جدَّ به السَّيْرُ أخَّرَ المغرب وجمع بينهما» .\nوفي رواية لمسلم عن نافع: أنَّ ابنَ عمر كان إذا جدَّ به السيرُ جمع بين المغرب والعشاء بعد أن يغيب الشفق، ويقول: «إنَّ رسولَ الله - ﷺ- كان إذا جدَّ به السَّيْرُ جمع بين المغرب والعشاء» وفي أخرى: «كان إذا عَجِلَ به السْيرُ جمع بين المغرب والعشاء» . وأخرج الموطأ هذه الرواية الآخرة، وأخرج أبو داود عن نافع وعبد بن واقد «أن مؤذِّن ابنِ عمرَ قال: الصلاةَ قال: سِر، [سِرْ] حتى إذا كان قبلَ غروبِ الشَّفق، نزل فصلَّى المغرب، ثم انتظر حتى غاب الشفق، فصلى العشاءَ، ثم قال: إنَّ رسولَ الله - ﷺ- كان إذا عَجِلَ به أمر صنع مثل الذي صنعتُ، فسار في ذلك اليومَ والليلةَ مسيرة ثلاث» .\nوفي رواية قال: «حتى إذا كان عند ذهاب الشفق نزل فجمع بينهما» وفي أخرى «أنَّ ابنَ عُمَرَ اسْتُصْرِخَ على صفيةَ وهو بمكةَ فسار حتى إذا غربت الشمس (٢) وبدت النجوم قال: إن النبيَّ - ﷺ- كان ⦗٧١٥⦘ إذا عَجِلَ به أمر في سفرِ جمع بين هاتين الصلاتين، فسار حتى غاب الشَّفقُ، فنزل فجمع بينهما» وفي أخرى (٣) قال [عبد الله] بن دينار: «غابت الشمس وأنا عند ابن عمر، فسِرنا، فلما رأيناه قد أمسى قلنا له: الصلاةَ فسار حتى غابَ الشفقُ، وتصوَّبتِ النجوم، ثم إنه نزل فصلَّى الصلاتين جميعًا، ثم قال: رأيتُ رسولَ الله - ﷺ- إذا جدَّ به السَّيْرُ صلَّى صلاتي هذه، يقول: يجمع بينهما بعد ليل» قال أبو داود: رواه إسماعيل بن ذُؤيب «أن الجمع بينهما كان من ابن عمرَ بعد غُيوب الشفق» .\nوله في أخرى أن ابنَ عمر قال: «ما جمعَ رسولُ الله - ﷺ- قطُّ بين المغرب والعشاء في سفر إلا مرة» قال أبو داود: وهذا يُروى عن أيوبَ عن نافع موقوفًا على ابن عمر «أنه لم يرَ ابن عمر جمع بينهما قطُّ إلا تلك الليلةَ - يعني: ليلةَ استُصرِخَ على صفيةَ» وفي أخرى: «أنه رأى ابن عمر فعل ذلك مرة أو مرتين» .\nوفي رواية الترمذي «أن ابنَ عُمَرَ استُغِيثَ على أهله، فجدَّ به السَّيْرُ» ... وذكر الحديث. وفي رواية النسائي «أن صفية بنت عبيد كانت تحتَ ابنِ عُمَرَ، فكتبتْ إليه وهو في زراعة له: إني في آخرِ يوم من الدُّنيا وأوَّل يوم من الآخرة، فركب فأسْرَعَ السَّيرَ، حتى إذا كانتْ صلاةُ الظهر، قال له المؤذِّنُ: الصلاةَ ⦗٧١٦⦘ يا أبا عبد الرحمن، فلم يلتفتْ، حتى إذا كان بين الصلاتين قال: أقم، فإذا سلَّمت فأقمِ، فصلَّى، ثم ركب، حتى إذا غابت الشمس قال له المؤذِّن: الصلاةَ، قال: كفِعلك في صلاة الظهر، والعصر، ثم سار حتى إذا اشتبكت النجوم نزل ثم قال للمؤذِّن: أقم الصلاة، فإذا سلَّمتَ فأقمْ، فصلَّى ثم انصرف، فالتفت إلينا فقال: قال رسولُ الله - ﷺ-: إذا حضرَ أحدَكم الأمرُ الذي يخافُ فوتَه: فليُصلِّ هذه الصلاةَ» . وفي آخر له نحوه، وفي أوله قال «سألنا سالم بنَ عبد الله عن الصلاة في السفر، فقلنا: أكان عبد الله يجمع بين شيء من الصلوات في السفر؟ فقال: لا، إلا بِجَمع ...» وذكر الحديث. وقال فيه: «ثم سلَّم واحدة تِلْقاءَ وجهه» وفي أخرى له: قال نافع: «خرجتُ مع ابن عمرَ في سفرِ، يريد أرضًا له، فأتاه آتٍ، فقال: إن صفيَّةَ بنت أبي عبيد لما بها، فانظر أن تدرِكها، فخرج مُسرِعًا، ومعه رجل من قريش يُسَايرُه، وغابت الشْمسُ، فلم يقل: الصلاةَ، وعهدي به وهو يحافظ على الصلاة، فلما أبطأ، قلنا: الصلاةَ يرحمكَ الله، فالتفت إليَّ ومضى، حتى إذا كان آخرُ الشَّفقِ نزلَ فصلَّى المغرب، ثم أقام العشاءَ وقد توارى الشَّفقُ، فصلَّى بنا، ثم أقبل علينا فقال: إن رسولَ الله - ﷺ- كان إذا عَجِلَ به السَّيْرُ صنع هكذا» .\nوله في أخرى مختصرًا قال: «رأيتُ رسولَ الله - ﷺ- إذا عَجِلَ به السَّيْرُ في السفر يؤخِّرُ صلاةَ المغرب حتى يجمع بينها وبين العشاء»، وفي أخرى «إذا جدَّ ⦗٧١٧⦘ به أمر - أو جدَّ به السَّيْرُ» .\nوفي أخرى له عن إسماعيل بن عبد الرحمن - شيخ من قريش - قال: «صحبتُ ابنَ عمرَ إلى الحِمَى، فلما غربت الشمْسُ، هِبْتُ أن أقولَ له: الصلاةَ، فسار حتى ذهب بياضُ الأُفُق وفَحْمَةُ العشاء، ثم نزل فصلَّى المغرب ثلاثَ ركعات، ثم صلى ركعتين على إثْرِها، ثم قال: كذا رأيتُ رسولَ الله - ﷺ- يفعل» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اسْتُصْرِخ): فلان: إذا أتاه الصارخ يُعْلِمُه بأمر حادث يستعين به عليه، أو ينْعِي له ميتًا، واسْتِصرَاخ الحي على الميت: الاستعانة به، ليقوم بشأنه وتجهيزه، وعلى المريض، ليقوم بتمريضه، ويحضر وصيته وموته.\n(تَصَوَّبَت النجوم): انحدرت، والتصويب: ضد التصعيد.\n(فَحْمَة العشاء): شدة سواد الليل وظلمته، قال الأزهري: وإنما ⦗٧١٨⦘ يكون ذلك في أوله حتى إذا سكن نُورُهُ قلَّت ظلمته.\nقلت: وما أظن ذلك إلا لأمرين، أحدهما: أن النجوم تظهر جميعها وتُزهر، فينبسط نورها ويكثر، فتقلُّ ظلمة الليل. والآخر: أن العين إذا نظرت إلى الظلمة ابتداءًا لا تكاد ترى شيئًا، لا سيما إذا انتقلت إليها من ضوء، فمتى ألِفَت الظلمة ساعة من زمان قوي نظرها، ورأت الأشياء فيها خيرًا مما كانت في الأول، وحينئذ تقل الظلمة في النظر، والله أعلم.\n_________\n(١) هو شعيب بن أبي حمزة الراوي عن الزهري.\n(٢) في المطبوع: حتى إذا غاب الشفق.\n(٣) في المطبوع: وفي أخرى لهما، وهو خطأ، فإن هذه الروايات لأبي داود.\n(٤) رواه البخاري ٢ / ٤٧٨ في تقصير الصلاة، باب الجمع في السفر بين المغرب والعشاء، وباب يصلي المغرب ثلاثًا في السفر، وباب هل يؤذن أو يقيم إذا جمع بين المغرب والعشاء، وفي الحج، باب المسافر إذا جد به السير يعجل إلى أهله، وفي الجهاد، باب السرعة في السير، ومسلم رقم (٧٠٣) في صلاة المسافرين، باب جواز الجمع بين الصلاتين في السفر، والموطأ ١ / ١٤٤ في قصر الصلاة، باب الجمع بين الصلاتين في الحضر والسفر، وأبو داود رقم (١٢٠٧) و(١٢٠٩) و(١٢١٢) و(١٢١٣) و(١٢١٧) في الصلاة، باب الجمع بين الصلاتين، والترمذي رقم (٥٥٥) في الصلاة، باب ما جاء في الجمع بين الصلاتين، والنسائي ١ / ٢٨٧ و٢٨٩ في مواقيت الصلاة، باب الجمع بين المغرب والعشاء، وباب الحال التي يجمع فيها بين الصلاتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٦١٦) وأحمد (٢/٨) (٤٥٤٢) والدارمي (١٥٢٥) قال: حدثنا محمد بن يوسف والبخاري (٢/٥٧) قال: حدثنا علي بن عبد الله. ومسلم (٢/١٥٠) قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد، وأبو بكر بن أبي شيبة، وعمرو الناقد. والنسائي (٢٨٩١) قال: أخبرنا محمد بن منصور، وابن خزيمة (٩٦٤) قال: حدثنا عبد الجبار بن العلاء وفي (٩٦٥) قال: حدثنا يعقوب الدورقي، وسعيد بن عبد الرحمن، ويحيى بن حكيم.\nجميعهم - الحميدي، وأحمد بن حنبل، ومحمد بن يوسف، وعلي بن عبد الله، ويحيى بن يحيى، وقتيبة، وأبو بكر بن أبي شيبة، وعمرو الناقد، ومحمد بن منصور، وعبد الجبار بن العلاء، ويعقوب الدورقي، وسعيد بن عبد الرحمن، ويحيى بن حكيم - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٢/١٤٨) (٦٣٥٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\n٣- وأخرجه البخاري (٢/٥٥، ٥٨) قال: حدثنا أبو اليمان. والنسائي (١/٢٨٧) قال: أخبرني عمرو بن عثمان، قال: حدثنا بقية (ح) وأنبأنا أحمد بن محمد بن المغيرة، قال: حدثنا عثمان. وفي الكبرى (١٤٨٤) قال: أخبرنا أحمد بن محمد بن المغيرة، قال: حدثنا عثمان.\nثلاثتهم - أبو اليمان، وبقية، وعثمان بن سعيد بن كثير- عن شعيب بن أبي حمزة.\n٤- وأخرجه مسلم (٢/١٥٠) قال: حدثني حرملة بن يحيى، قال: أخبرنا بن وهب، قال: أخبرني يونس.\nأربعتهم - سفيان بن عيينة، ومعمر، وشعيب بن أبي حمزة، ويونس بن يزيد - عن الزهري، قال: أخبرني سالم، فذكره.","vol":"5","page":713},{"text":"٤٠٣٨ - (د) علي بن أبي طالب - ﵁ -: «كان إذا سافر سار بعدما تغرُبُ الشَّمسُ، حتى إذا كاد أن يُظْلِمَ (١)، ثم ينزلَ فيصلي المغرب، ثم يدعو بعَشائه فيتعشَّى، ثم يصلي العِشاءَ، ثم يرتحلُ، ويقول: هكذا كان رسولُ الله -ﷺ- يصنع» . أخرجه أبو داود (٢)، وقال (٣): وروى حفص بنُ عبيد الله «أن أنسًا كان يجمع بينهما حين يغيبُ الشَّفَقُ، ويقول: كان رسولُ الله - ﷺ- يصنع ذلك» (٤) .\n_________\n(١) في نسخ أبي داود المطبوعة: حتى تكاد أن تظلم.\n(٢) رقم (١٢٣٤) في الصلاة، باب متى يتم المسافر، ورواه أيضًا أحمد في \" المسند \" رقم (١١٤٣)، وهو حديث حسن.\n(٣) أي أبو داود.\n(٤) رواه أبو داود تعليقًا على الحديث رقم (١٢٣٤) في الصلاة، باب متى يتم المسافر، وهو حديث صحيح، ورواه أيضًا أبو داود مسندًا رقم (١٢١٩)، ومعناه عند البخاري ومسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٣٤) حدثنا عثمان بن أبي شيبة وابن المثنى وهذا لفظ ابن المثنى قالا ثنا أبو أسامة قال ابن المثنى: قال: أخبرني عبد الله بن محمد بن عمر بن علي بن أبي طالب، عن أبيه عن جده أن عليا فذكره.","vol":"5","page":718},{"text":"<span data-type=\"title\" id=toc-787>الفرع الثاني: في الجمع بجَمْع ومزدلفة</span>\n٤٠٣٩ - (خ م ط د ت س) عبد الله بن عمر - ﵄ -: «أن رسولَ الله - ﷺ- صلَّى المغربَ والعشاءَ بالمزدلفة جميعًا» زاد البخاري في رواية «كلَّ واحدة منهما بإقامة، ولم يُسبِّحْ بينهما، ولا على إثر واحدة منهما» . ولمسلم قال: «جمعَ رسولُ الله - ﷺ- بين المغرب والعشاء بجمْع، ليس بينهما سجدة وصلَّى المغربَ ثلاثَ ركعات، وصلَّى العشاءَ ركعتين، وكان عبد الله يُصَلِّي بجَمْع كذلك حتى لحقَ بالله ﷿»، وله في أخرى «جمعَ رسولُ الله -ﷺ- بين المغرب والعشاء بجَمْع: صلاةَ المغرب ثلاثًا، والعشاءَ ركعتين بإقامة واحدة» .\nقال الحميديُّ: وفي ألفاظ الرواة اختلاف، والمعنى واحد، وفي أخرى للبخاري عن نافع «أن ابنَ عُمرَ كان يجمع بين المغرب والعشاء بجَمْع، غيرَ أنَّه يمرُّ بالشِّعْبِ الذي دخله رسولُ الله -ﷺ- فيدخُلُ، فينتفِضُ ويتوضَّأُ ولا يُصلِّي حتى يصلِّي بجَمْعٍ» . هذه الرواية أخرجها الحميديُّ في أفراد البخاري وحقُّها أن تكونَ في جملة الحديث، فإنها إحدى طرقه، وكذا عادتُه في جميع الطرق، وأخرج الموطأ الرواية الأولى، وهذه الرواية الآخرة مختصرة قال: ⦗٧٢٠⦘ «كان يُصلِّي المغرب والعشاءَ بالمزدلفة جميعًا» وأخرج أبو داود الرواية الأولى.\nوله في أخرى عن سعيد بن جبير وعبد الله بن مالك قالا: «صلَّينا مع ابن عمرَ المغربَ والعشاءَ بالمزدلفةِ جميعًا، ليس بينهما سجدة: المغربَ ثلاثًا، والعشاءَ ركعتين، بإقامة واحدة، ثم انصرف وقال: هكذا رأيتُ رسولَ الله - ﷺ- صلَّى بنا في هذا المكان» .\nوفي أخرى له قال: «أقام سعيدُ بنُ جبير بجَمْع، فصَّلى المغربَ ثلاثًا ثم صلَّى العشاء ركعتين، ثم قال: شهدت ابنَ عمر صنع في هذا المكان مثل هذا، وقال: شهدتُ رسولَ الله - ﷺ- صنع مثل هذا في هذا المكان» .\nوله في أخرى: قال عبد الله بن مالك: «صليتُ مع ابنِ عمَرَ المغربَ بجمع ثلاثًا، والعشاءَ ركعتين، فقال له مالك بن الحارث: ما هذه الصلاة؟ قال: صلَّيْتُهما مع رسول الله - ﷺ- في هذا المكان بإقامة واحدة» .\nوله في أخرى عن سُلَيْم قال: «أقبلتُ مع ابنِ عُمَرَ من عرفات إلى المزدلفة، فلم يكن يَفْتُر من التَّكبير والتهليل، حتى أتينا المزدلفة مع ابن عمر، فأذَّن وأقام، أو أمر إنسانًا فأذَّن وأقام، فصلى بنا المغرب ثلاث ركعات، ثم التفت إلينا، فقال: الصلاة، فصلى بنا العشاءَ ركعتين، ثم دعا بعشائه، فقيل لابن عمر في ذلك، فقال: صلَّيتُ مع النبي -ﷺ- هكذا» وأخرج أيضًا نحو الرواية الأولى، وقال: «بإقامة، جمع بينهما» . ⦗٧٢١⦘\nوله في أخرى «صلى كل صلاة بإقامة» .\nوفي أخرى «بإقامة واحدة لكلِّ صلاة ولم ينادِ في الأولَى ولم يسبِّح على إثْرِ واحدة منهما» . وفي أخرى: «لم ينادِ لواحدة منهما» وأخرج الترمذي «أنَّ ابنَ عُمَرَ صلى بجَمْع، فجمع بين الصلاتين بإقامة، وقال: رأيتُ رسولَ الله - ﷺ- فعل مثل هذا في هذا المكان» وأخرج النسائي الرواية الأولى، وله في أخرى مثلها، إلا أنه قال: «ولم يتطوعْ قبل واحدة منهما ولا بعدَها» وله في أخرى قال: «كنتُ مع ابنِ عمرَ حيث أفاض من عرفاتِ، فلما أتى جَمْعًا جمع بين المغرب والعشاء، فلما فرغ قال: فَعَلَ رسولُ الله - ﷺ- في هذا المكان مثل هذا» . وأخرج أيضًا رواية أبي داود عن سعيد بن جبير وحده (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولم يُسَبِّح): أردا بالتسبيح هاهنا: صلاة النافلة، يعني: أن الرواتب ⦗٧٢٢⦘ والتطوعات لم يكن يُصلِّيها في السفر، ونقول: إن الفرائض قد قُصِرت، فترك النوافل أولى، ولهذا قال: لو كنت متنفِّلًا لأتممت، والناس فيها مختلفون، ومنهم من ذهب إلى أن الرواتب أولى أن تُصَلَّى في السفر.\n(فَيَنْتَفِض): الانتفاض بالفاء والضاد المعجمة: كناية عن الحركة لقضاء الحاجة من الغائط والبول، والأصل في النَّفْض: التحريك وإثارة الساكن.\n_________\n(١) رواه البخاري ٣ / ٤١٥ في الحج، باب النزول بين عرفة وجمع، وباب من جمع بينهما ولم يتطوع، ومسلم رقم (٧٠٣) و(١٢٨٨) في الحج، باب الإفاضة من عرفات إلى مزدلفة، واستحباب صلاتي المغرب والعشاء جميعًا بالمزدلفة، والموطأ ١ / ٤٠٠ في الحج، باب صلاة المزدلفة، وأبو داود رقم (١٩٢٦) و(١٩٢٧) و(١٩٢٩) و(١٩٣٠) و(١٩٣١) و(١٩٣٢) و(١٩٣٣) في المناسك، باب الصلاة بجمع، والترمذي رقم (٨٨٧) و(٨٨٨) في الحج، باب ما جاء في الجمع بين المغرب والعشاء بالمزدلفة، والنسائي ١ / ٢٩١ و٢٩٢ في مواقيت الصلاة، باب الجمع بين المغرب والعشاء بالمزدلفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٥٦) (٥١٨٦) قال: حدثنا يحيى. وفي (٢/١٥٧) (٦٤٧٣) قال: حدثنا حماد ابن خالد والدارمي (١٨٩١) قال: أخبرنا عبيد الله بن عبد المجيد. والبخاري (٢/٢٠١) قال: حدثنا آدم. وأبو داود (١٩٢٧) قال: حدثنا أحمد بن حنبل، قال: حدثنا حماد بن خالد. وفي (١٩٢٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا شبابة (ح) وحدثنا مخلد بن خالد، قال: أخبرنا عثمان بن عمر. والنسائي (٢/١٦) وفي الكبرى (١٥٤٠) قال: أخبرنا إسحاق بن إبراهيم، عن وكيع. وفي (٥/٢٦٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى.\nسبعتهم - يحيى بن سعيد، وحماد بن خالد، وعبيد الله بن عبد المجيد، وآدم بن أبي إياس، وشبابة بن سوار، وعثمان بن عمر، ووكيع. - عن ابن أبي ذئب، عن الزهري.\n٢- وأخرجه ابن ماجه (٣٠٢١) قال: حدثنا محرز بن سلمة العدني، قال: حدثنا عبد العزيز بن محمد، عن عبيد الله.\nكلاهما - الزهري، وعبيد الله بن عمر - عن سالم فذكره.","vol":"5","page":719},{"text":"٤٠٤٠ - (خ م ط س) أبو أيوب الأنصاري - ﵁ -: «أن رسولَ الله - ﷺ- جمع في حجة الوداع بين المغرب والعشاء بالمزدلفة» . أخرجه البخاري ومسلم والموطأ والنسائي (١) .\n_________\n(١) رواه البخاري ٣ / ٤١٨ في الحج، باب من جمع بينهما ولم يتطوع، وفي المغازي، باب حجة الوداع، ومسلم رقم (١٢٨٧) في الحج، باب الإفاضة من عرفات إلى مزدلفة واستحباب صلاتي المغرب والعشاء جميعًا بالمزدلفة، والموطأ ١ / ٤٠١ في الحج، باب صلاة المزدلفة، والنسائي ١ / ٢٩١ في مواقيت الصلاة، باب الجمع بين المغرب والعشاء بالمزدلفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (٢٦٠) والحميدي (٣٨٣) قال: حدثنا سفيان. وأحمد (٥/٤١٩) قال: حدثنا ابن نمير وفي (٥/٤٢٠) قال: قرأت على عبد الرحمن: مالك. والدارمي (١٥٢٤) قال: حدثنا يحيى بن حسان،قال: حدثنا حماد بن زيد. والبخاري (٢/٢٩٠١) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال. وفي (٥/٢٢٦) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٤/٧٥) قال: حدثنا يحيى بن يحيى، قال: أخبرنا سليمان بن بلال. (ح) وحدثناه قتيبة وابن رمح، عن الليث ابن سعد. وابن ماجة (٣٠٢٠) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والنسائي (١/٢٩١) وفي الكبرى (١٤٩٣) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي (٥/٢٦٠) قال: أخبرنا يحيى بن حبيب بن عربي، عن حماد.\nستتهم - مالك، وسفيان، وابن نمري، وحماد، وسليمان، والليث، عن يحيى بن سعيد.\n٢- وأخرجه أحمد (٥/٤١٨) قال: حدثنا وكيع. وفي (٥/٤١٨) قال: حدثنا يحيى بن سعيد (ح) وحدثنا محمد بن جعفر. وفي (٥/٤٢١) قال: حدثنا بهز. والدارمي (ا١٨٩٠) قال: أخبرنا أبو الوليد. والنسائي في الكبرى تحفة الأشراف (٣٤٦٥) عن عمرو بن علي عن يحيى،\nخمستهم - وكيع، ويحيى بن سعيد، وابن جعفر، وبهز، وأبو الوليد - عن شعبة.\nكلاهما - يحيى، وشعبة - عن عدي بن ثابت الأنصاري، عن عبد الله بن يزيد، فذكره.","vol":"5","page":722},{"text":"٤٠٤١ - (خ م د س) عبد الله بن مسعود - ﵁ -: قال: «ما رأيتُ رسولَ الله -ﷺ- صلَّى صلاة لغير ميقاتها إلا صلاتين: جمع بين المغرب والعشاء بجَمْع، وصلى الفجر يومئذ قبل ميقاتها» . أخرجه البخاري ومسلم وأبو داود والنسائي (١) .\n_________\n(١) رواه البخاري ٣ / ٤٢٤ في الحج، باب متى يصلي الفجر بجمع، وباب من أذن وأقام ثم صلى المغرب، ومسلم رقم (١٢٨٩) في الحج، باب استحباب زيادة التغليس بصلاة الصبح يوم النحر بالمزدلفة، وأبو داود رقم (١٩٣٤) في المناسك، باب الصلاة بجمع، والنسائي ١ / ٢٩١ و٢٩٢ في مواقيت الصلاة، باب الجمع بين المغرب والعشاء بالمزدلفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج (١٠٠:١) عن عمر بن حفص بن غياث عن أبيه ومسلم فيه الحج (٤٨:١) عن يحيى وأبي بكر وأبي كريب.\nكلاهما بل ثلاثتهم - عن أبي معاوية - (٤٨:٢) عن عثمان وإسحاق.\nكلاهما - عن جرير - وأبو داود فيه المناسك (٦٥:٩) عن مسدد عن الواحد بن زياد وأبي عوانة وأبي معاوية.\nخمستهم - عن الأعمش عن عمارة بن عمير عن عبد الرحمن بن يزيد عن عبد الله بن مسعود - والنسائي فيه المناسك (٢١٠) عن أبي كريب محمد بن العلاء عن عبد الرحمن بن يزيد عن عبد الله بن مسعود و(٢٠١) عن إسماعيل بن مسعود عن خالد بن الحارث عن شعبة عن الأعمش عن عبد الرحمن بن يزيد عن عبد الله بن مسعود مختصرا، تحفة الأشراف (٧/٨٣) .","vol":"5","page":722},{"text":"٤٠٤٢ - (س) عبد الله بن عمر (١) - ﵄ -: «أن النبيَّ - ﷺ- صلَّى المغربَ والعشاءَ بجَمْع بإقامة واحدة» أخرجه النسائي (٢) .\n_________\n(١) في الأصل والمطبوع: عبد الله بن عباس، وما أثبتناه موافق لما في جميع نسخ النسائي المطبوعة والمخطوطة.\n(٢) ٥ / ٢٦٠ في الحج، باب الجمع بين الصلاتين بالمزدلفة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨) (٤٦٧٦) قال: حدثنا يحيى، عن سفيان. وفي (٢/٣٣) (٤٨٩٣، ٤٨٩٤) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٢/٧٨) (٥٤٩٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٥٢) (٦٤٠٠) قال: حدثنا روح، قال: حدثنا شعبة. وأبو داود (١٩٢٩) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان. والترمذي (٨٨٧) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان، قال: حدثنا سفيان الثوري.\nكلاهما - سفيان الثوري، وشعبة - عن أبي إسحاق، قال: سمعت عبد الله بن مالك، فذكره.\n* أخرجه أبو داود (١٩٣٠) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا إسحاق، يعني ابن يوسف، عن شريك، عن أبي إسحاق، عن سعيد بن جبير، عبد الله بن مالك، قالا: صلينا مع ابن عمر، فذكراه.\n* في رواية يحيى، عن سفيان: «فقال له عبد الله بن مالك» . وفي رواية عبد الرزاق، عن سفيان: «فقال له مالك بن خالد الحارثي» . وفي رواية محمد بن كثير، عن سفيان: «فقال له مالك بن الحارث» .","vol":"5","page":723},{"text":"٤٠٤٣ - (د) جعفر بن محمد: عن أبيه «أن النبيَّ - ﷺ- صلَّى الظهر والعصر بأذان واحد بعرفةَ - ولم يُسبِّح بينهما - وإقامتين، وصلى المغرب والعشاءَ بجَمْع، بأذان واحد وإقامتين، ولم يُسبِّح بينهما» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٠٦) في المناسك، باب صفة حجة النبي ﷺ، وإسناده منقطع، قال أبو داود: هذا الحديث أسنده حاتم بن إسماعيل في الحديث الطويل - يعني حديث جابر الطويل في قصة حجته ﷺ الذي رواه مسلم وأبو داود وغيرهما بذكر جابر بن عبد الله، فصار متصلًا - قال أبو داود: ووافق حاتم بن إسماعيل على إسناده محمد بن علي الجعفي عن جعفر عن أبيه عن جابر، إلا أنه قال: فصلى المغرب والعتمة بأذان وإقامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٩٠٦) حدثنا عبد الله بن مسلمة ثنا سليمان يعني ابن بلال (ح) وثنا أحمد بن حنبل ثنا عبد الوهاب الثقفي المعنى واحد عن جعفر بن محمد عن أبيه فذكره. قال أبو داود: هذا الحديث أسنده حاتم بن إسماعيل في الحديث الطويل ووافق حاتم بن إسماعيل على إسناده محمد بن على الجعفي عن جعفر عن أبيه عن جابر إلا أنه قال: فصلى المغرب والعتمة بأذان وإقامة.","vol":"5","page":723},{"text":"<span data-type=\"title\" id=toc-788>الفرع الثالث: في جمع المقيم</span>\n٤٠٤٤ - (ت) ابن عباس - ﵄ -: قال: «من جمع بين صلاتين من غير عذْر فقد أتى بابًا من أبواب الكبائر» أخرجه الترمذي (١) . ⦗٧٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكبائر): جمع كبيرة: فَعْلة كبيرة من الذنوب، كالقتل، والزنا، والقذف، والربا، والفرار من الزحف، والعقوق، والشرك بالله.\n_________\n(١) رقم (١٨٨) في الصلاة، باب ما جاء في الجمع بين الصلاتين في الحضر، وفي سنده حنش، وهو حسين بن قيس أبو علي الرحبي، وهو متروك، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٨٨) قال: حدثنا أبو سلمة يحيى بن خلف البصري، قال: حدثنا المعتمر بن سليمان، عن أبيه، عن حنش، عن عكرمة، فذكره. قال الترمذي: وحنش هذا هو: أبو علي الرحبي وهو حسين بن قيس، وهو ضعيف عند أهل الحديث، ضعفه أحمد وغيره.","vol":"5","page":723},{"text":"٤٠٤٥ - (خ م ط د ت س) عبد الله بن عباس - ﵄ -: «أن النبيَّ - ﷺ- صلَّى بالمدينة سبعًا وثمانيًا: الظهرَ والعصرَ، والمغربَ والعشاءَ، قال أيوب (١): لعله في ليلة مطيرة؟ قال: عسى (٢)» . وفي رواية قال: «صلَّيتُ مع النبيِّ - ﷺ- ثمانيًا جميعًا، وسبعًا جميعًا، قال عمرو (٣): قلت: يا أبا الشَّعثاء، أظُنُّه أخَّر الظهر وعجَّل العصرَ، وأخَّر المغربَ وعجَّل العِشاءَ؟ قال: وأنا أظن ذلك» أخرجه البخاري ومسلم.\nولمسلم قال: «صلَّى رسولُ الله - ﷺ- الظُّهرَ والعصرَ جميعًا، والمغربَ والعشاءَ جميعًا، من غير خوف ولا سفر» زاد في رواية: قال: قال أبو الزبير: «فسألت سعيدًا (٤): لِمَ فعل ذلك؟ فقال: سألتُ ابنَ عباس عمَّا سألتني؟ فقال: أراد أن لا يُحْرِجَ أُمَّتَهُ» .\nوله في أخرى نحوه، وقال: في غير خوف ولا مطر» وله في أخرى: قال عبد بن شقيق العقيلي: «خطبنا ابنُ عباس يومًا بعد العصر حتى غربت الشمسُ وبدت النُّجوم، وجعل الناس يقولون: الصلاة، الصلاةَ، قال: ⦗٧٢٥⦘ «فجاءه رجل من بني تميم لا يفترُ ولا يَنْثَني: الصلاةَ، الصلاةَ، فقال ابن عباس: أتعلِّمَني بالسُّنَّةِ (٥)؟ لا أبا لكَ (٦)، ثم قال: رأيتُ رسولَ الله - ﷺ- جمع بين الظهر والعصر، والمغرب والعشاء، قال عبد الله بن شقيق: فحاكَ في صدري من ذلك شيء، فأتيتُ أبا هريرةَ فسألتُه، فصدَّق مقالتَهُ» .\nوفي رواية قال: «قال رجل لابن عباس: الصلاةَ، فسكت، ثم قال: الصلاةَ، فسكت، ثم قال: الصلاةَ، فسكت، ثم قال: لا أمَّ لك، تُعلِّمنا بالصلاة؟ كنا نجمع بين الصلاتين على عهدِ رسولِ الله - ﷺ-» وفي رواية الموطأ «أنَّ رسولَ الله - ﷺ- جمع بين الظهر والعصر جميعًا، من غير خوف ولا سفر» .\nقال: قال مالك أرى ذلك كان في مطر، وفي رواية أبي داود والترمذي والنسائي، رواية مسلم المفردة الأُولى، ولأبي داود أيضًا الرواية الأولى من المتفق، إلى قوله: «العشاء» وزاد في أخرى قال: «في غير مطر» وله في أخرى مثل رواية مسلم، إلى قوله «ولا سفر» وزاد قال: «قال مالك: أُرى كان ذلك في مطر» قال أبو داود: وقد رواه أبو الزبير قال: «في سَفْرَة سافرها إلى تبوكَ» وأخرج النسائي الرواية الثانية من المتفق [عليه]، وهذا لفظه، قال: «صلَّيتُ مع رسولِ الله -ﷺ- ثمانيًا جميعًا، وسبعًا جميعًا، ⦗٧٢٦⦘ أخَّر الظهرَ، وعجَّل العصر، وأخَّر المغرب، وعجَّل العشاءَ» وله في أخرى مثل رواية مسلم المفردة الأولى من غير الزيادة، وله في أخرى «أنه صلى بالبصرة: الأولى والعصرَ ليس بينهما شيء، والمغربَ والعشاء ليس بينهما شيء، فعل ذلك من شُغْل، وزعم ابنُ عباس: أنه صلى مع رسولِ الله - ﷺ- بالمدينة: الأولى والعصر ثماني سَجَدات، ليس بينهما شيء» (٧) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَحَاكَ): حاك هذا الأمر في صدري: أي دار في خَلَدِي، وحصل في نفسي.\n_________\n(١) هو أيوب السختياني، والمقول له: هو أبو الشعثاء.\n(٢) أي: أن يكون كما قلت.\n(٣) هو عمرو بن دينار الراوي عن جابر بن زيد أبي الشعثاء.\n(٤) يعني سعيد بن جبير.\n(٥) في المطبوع: أتعلمني بالصلاة، وما أثبتناه من الأصل، وهو موافق لما في نسخ مسلم المطبوعة.\n(٦) في مسلم المطبوع: لا أم لك.\n(٧) رواه البخاري ٢ / ١٩ في مواقيت الصلاة، باب تأخير الظهر إلى العصر، وفي التطوع، باب من لم يتطوع بعد المكتوبة، ومسلم رقم (٧٠٥) في صلاة المسافرين، باب الجمع بين الصلاتين في الحضر، والموطأ ١ / ١٤٤ في قصر الصلاة، باب الجمع بين الصلاتين في الحضر والسفر، وأبو داود رقم (١٢١٠) و(١٢١١) و(١٢١٤) في الصلاة، باب الجمع بين الصلاتين، والترمذي رقم (١٨٧) في الصلاة، باب الجمع بين الصلاتين في الحضر، والنسائي ١ / ٢٩٠ في المواقيت، باب الجمع بين الصلاتين في الحضر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٧٠) وأحمد (١/٢٢١) (١٩١٨) قال الحميدي وأحمد: حدثنا سفيان. وأحمد (١/٢٧٣) (٢٤٦٥) قال: حدثنا حسين، قال: حدثنا شعبة. وفي (١/٢٨٥) (٢٥٨٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٣٦٦) (٣٤٦٧) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج. والبخاري (١/٤٣) قال: حدثنا أبو النعمان، قال: حدثنا حماد هو ابن زيد -. وفي (١/١٤٧) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٢/٧٢) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٢/١٥٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة. (ح) وحدثنا أبو الربيع الزهراني، قال: حدثنا حماد بن زيد. وأبو داود (١٢١٤) قال: حدثنا سليمان بن حرب، ومسدد، قالا: حدثنا حماد بن زيد (ح) وحدثنا عمرو بن عون، قال: أخبرنا حماد بن زيد. والنسائي (١/٢٨٦) وفي الكبرى (٣٥٣) قال: أخبرنا تقيبة بن سعيد، قال: حدثنا سفيان. وفي (١/٢٩٠) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا ابن جريج. وفي الكبرى (٣٥٨) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا حماد. أربعتهم - سفيان، وشعبة، وابن جريج، وحماد - عن عمرو بن دينار، عن جابر بن زيد أبي الشعثاء، فذكره.","vol":"5","page":724},{"text":"٤٠٤٦ - (ط) نافع «أن ابن عمر كان إذا جمع الأمراء بين المغرب والعشاء في المطر جمَعَ معهم» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٤٤ في قصر الصلاة، باب الجمع بين الصلاتين في الحضر والسفر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤١٨) عن ابن شهاب أنه سأل سالم بن عبد الله فذكره.","vol":"5","page":726},{"text":"<span data-type=\"title\" id=toc-789>الفصل الثالث: في صلاة النوافل في السفر</span>\n٤٠٤٧ - (خ م ط د ت س) عبد الله بن عمر - ﵄ -: قال: «صحبتُ النبيَّ - ﷺ-، فلم أرَه يُسبِّح في السَّفرِ، وقال الله تعالى: ﴿لَقَدْ كانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حسنَةٌ﴾ [الأحزاب: ٢١]» .\nوفي رواية يزيد بن زُريع قال: «مرضتُ، فجاء ابنُ عمرَ يعودُني، فسألتُهُ عن السُّبْحة في السفر؟ فقال: صحبتُ رسولَ الله - ﷺ- فما رأيتُه يُسبِّح، ولو كنتُ مسبِّحًا لأتْممتُ» . أخرجه البخاري ومسلم وللبخاري عن عاصم: «أنه سمعَ ابنَ عُمرَ يقول: صحبتُ النبيَّ - ﷺ- فكان لا يزيد في السفر على ركعتين، وأبا بكر وعُمرَ وعثمان كذلك»، ولمسلم عن عاصم قال: «صلى النبيُّ - ﷺ- بمنى صلاةَ المسافر، وأبو بكر، وعمر وعثمان ثماني سنين، أو قال: ست سنين، قال حفص: وكان ابن عمرَ يصلِّي بمنى ركعتين، ثم يأتي فراشه، فقلتُ لابنِ عمر: لو صلَّيتَ بعدها ركعتين؟ قال: لو فعلتُ لأتممت الصلاةَ» . وله في أخرى عنه قال: «صحبتُ ابنَ عمرَ في طريق مكةَ، قال: فصلَّى لنا الظهر ركعتين، ثم أقبل وأقبلنا معه، حتى جاء رَحْله وجلس، وجلسنا معه، فحانت منه ⦗٧٢٨⦘ التفاتة نحو حيثُ صلَّى، فرأى أُناسًا قيامًا، فقال: ما يصنع هؤلاء؟ قلت: يُسبِّحونَ قال: لو كنتُ مُسبِّحًا لأتممت صلاتي، يا ابن أخي، إني صحبتُ رسولَ الله - ﷺ- في السفر، فلم يزِدْ على ركعتين، حتى قبضه الله، وصحبتُ أبا بكر فلم يزدْ على ركعتين حتى قبضه الله، ثم صحبتُ عُمرَ، فلم يزد على ركعتين حتى قبضه الله، ثم صحبت عثمانَ، فلم يزد على ركعتين حتى قبضه الله، وقد قال الله تعالى: ﴿لقد كان لكم في رسولِ الله أُسوةٌ حسنة﴾» . وفي رواية أبي داود نحو رواية مسلم هذه الآخرة.\nوفي رواية الترمذي قال: «سافرت مع النبيِّ - ﷺ- وأبي بكرِ، وعمَرَ، وعثمانَ، كانوا يصلُّون الظهر والعصر ركعتين ركعتين، لا يصلُّون قبلها ولا بعدها، وقال ابنُ عمر: لو كنتُ مصلِّيًا قبلها أو بعدَها لأتممتُها» . وفي رواية النسائي قال: «كنتُ مع ابن عمر في سفرِ، فصلَّى الظهر والعصر ركعتين، ثم انصرف إلى طُنْفُسة له، فرأى قومًا يُسبِّحون، فقال: ما يصنع هؤلاء قلت: يُسبِّحون، قال: لو كنتُ مصلِّيًا قبلَها أو بعدَها لأتممتُها ...» وذكر الحديث نحو مسلم.\nوفي رواية الموطأ «أن عبد الله بن عمر لم يكن يُصلِّي مع صلاة الفريضة في السفر شيئًا قبلَها ولا بعدَها، إلا من جوف الليل، فإنه كان يصلِّي على الأرض، وعلى راحلته حيث توجهت» (١) . ⦗٧٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُسْوَة): الأُسوة: القُدوة والأخذ بفعل الغير، فيها لغتان: كسر الأول وضمه.\n_________\n(١) رواه البخاري ٢ / ٤٧٦ في تقصير الصلاة، باب من لم يتطوع في السفر دبر الصلاة وقبلها، ومسلم رقم (٦٨٩) في صلاة المسافرين، باب صلاة المسافرين وقصرها، والموطأ ١ / ١٥٠ في ⦗٧٢٩⦘ قصر الصلاة، باب صلاة النافلة في السفر بالنهار والليل، وأبو داود رقم (١٢٢٣) في الصلاة، باب التطوع في السفر، والترمذي رقم (٥٤٤) في الصلاة، باب ما جاء في التقصير في السفر، والنسائي ٣ / ١٢٢ و١٢٣ في تقصير الصلاة، باب ترك التطوع في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٤) قال: حدثنا وكيع. وفي (٢/٥٦) (٥١٨٥) قال: حدثنا يحيى. وعبد بن حميد (٨٢٧) عن شيخ له، قال: أخبرنا جعفر بن برقان. والبخاري (٢/٥٧) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٢/١٤٤) قال: حدثنا عبد الله بن مسلمة بن قعنب. وأبو داود (١٢٢٣) قال: حدثنا القعنبي. وابن ماجة (١٠٧١) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا أبو عامر، والنسائي (٣/١٢٣) قال: أخبرني نوح بن حبيب. قال: حدثنا يحيى بن سعيد. وابن خزيمة (١٢٥٧) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد (ح) وحدثنا يحيى بن حكيم، قال: حدثنا يحيى بن سعيد.\nخمستهم - وكيع، ويحيى، ويحيى بن سعيد، وجعفر بن برقان، وعبد الله بن مسلمة القعنبي، وأبو عامر العقدي - عن عيسى بن حفص بن عاصم بن عمر بن الخطاب.\n٢-وأخرجه البخاري (٢/٥٦) قال: حدثنا يحيى بن سليمان، قال: حدثني ابن وهب. ومسلم (٢/١٤٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يزيد، يعني ابن زريع.\nكلاهما - ابن وهب، ويزيد بن زريع - عن عمر بن محمد.\nكلاهما - عيسى بن حفص، وعمر بن محمد - عن حفص بن عاصم بن عمر بن الخطاب، فذكره.\n* أخرجه ابن خزيمة (١٢٥٩) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، عن الزهري، قال: أخبرني عاصم بن عبد الله، أن حفص بن عاصم بن عمر بن الخطاب أخبره، أنه سأل عبد الله بن عمر عن تركه السبحة في السفر، فقال له عبد الله: لو سبحت ما باليت أن أتم الصلاة.","vol":"5","page":727},{"text":"٤٠٤٨ - (ت) عبد الله بن عمر - ﵄ -: قال: «صلَّيتُ مع النبيِّ - ﷺ- الظهر في السفر ركعتين، وبعدَها ركعتين» (١) . وفي رواية قال: «صلَّيتُ مع النبيِّ - ﷺ- في الحضَر والسَّفَر، فصلَّيتُ معه في الحضر الظهر أربعًا، وبعدَها ركعتين، وصليتُ معه في السفر الظهر ركعتين، وبعدَها ركعتين والعصرَ ركعتين، ولم يُصلِّ بعدها شيئًا، والمغرب في الحضر والسفر سواء: ثلاثَ رَكعَات، لا تنقُص في حَضَر ولا سَفَر، وهي وَترُ النَّهار، وبعْدها ركْعتَيْنِ» أخرجه الترمذي (٢) .\n_________\n(١) رواه الترمذي رقم (٥٥١) في الصلاة، باب ما جاء في التطوع في السفر، وفي سنده الحجاج بن أرطاة، وهو صدوق كثير الخطأ والتدليس، وعطية العوفي، وهو ضعيف، ولكن في الباب أحاديث يدل مجموعها أن رسول الله ﷺ كان يصلي السنن أو بعضها في السفر أحيانًا.\n(٢) رقم (٥٥٢) في الصلاة، باب ما جاء في التطوع في السفر، وفي سنده محمد بن عبد الرحمن بن أبي ليلى، وهو صدوق سيء الحفظ جدًا، وعطية العوفي، وهو ضعيف، ولكن في الباب أحاديث بهذا المعنى يقوى بها، كما في الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٥٥٢) قال: حدثنا محمد بن عبيد المحاربي، يعني الكوفي، قال: حدثنا علي بن هاشم وابن خزيمة (١٢٥٤) قال: حدثناه أبو الخطاب، قال: حدثنا مالك بن سعير.\nكلاهما - علي بن هاشم، ومالك بن سعير - عن ابن أبي ليلى، عن نافع، وعطية بن سعد العوفي، فذكراه.\n* أخرجه أحمد (٢/٩٠) (٥٦٣٤) قال: حدثنا يحيى بن آدم، قال: حدثنا حسن، يعني ابن صالح، عن فراس. والترمذي (٥٥١) قال: حدثنا علي بن حجر، قال: حدثنا حفص بن غياث، عن الحجاج. كلاهما- فراس، وحجاج بن أرطأة - عن عطية العفوي، فذكره، ليس فيه نافع.\n* رواية الحجاج بن أرطاة مختصرة: «صليت مع النبي -ﷺ- الظهر في السفر ركعتين، وبعدها ركعتين.» .\n* قال ابن خزيمة: قبل وعقب هذا وقد روى الكوفيون أعجبوبة عن بن عمر، إني خائف أن لا تجوز روايتها، إلا تبين علتها، لا أنها أعجوبة في المتن، إلا أنها أعجوبة في الإسناد في هذه القصة. ثم قال: وروى هذا الخبر جماعة من الكوفيين عن عطية، عن ابن عمر. منهم: أشعث بن سوار، وفراس، وحجاج بن أرطأة، منهم من اختصر الحديث، ومنهم من ذكره بطوله. فهذا خبر لا يخفى عن عالم بالحديث أن هذا غلط وسهو عن ابن عمر، قد كان ابن عمر، ﵀، ينكر التطوع في السفر، ويقول: لو كنت متطوعا ما بالبيت أن أتم الصلاة. وقال: رأيت رسول الله -ﷺ- لا يصلي قبلا ولا بعدها في السفر. * وقال الترمذي: هذا حديث حسن. سمعت محمدا يعني البخاري يقول: ما روى ابن أبي ليلى حديثا أعجب إلي من هذا، ولا أروي عنه شيئا.","vol":"5","page":729},{"text":"٤٠٤٩ - (د ت) البراء بن عازب - ﵁ -: قال: «صحبتُ رسولَ الله - ﷺ- ثمانية عشر سفرًا، فما رأيتُه ترك ركعتين إذا زاغت الشمس قبل الظهر» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (١٢٢٢) في الصلاة، باب التطوع في السفر، والترمذي رقم (٥٥٠) في الصلاة، باب ما جاء في التطوع في السفر، وفي سنده أبو بسرة الغفاري التابعي، لم يوثقه غير ابن حبان والعجلي، قال الترمذي: وسألت محمدًا (يعني البخاري) عنه، فلم يعرفه إلا من حديث الليث بن سعد، ولم يعرف اسم أبي بسرة الغفاري، ورآه حسنًا، وقال الذهبي في \" الميزان \": لا يعرف، وقال الترمذي: هذا حديث غريب، وفي الباب عن ابن عمر، يريد الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٩٢) قال: حدثنا هاشم، قال: حدثنا ليث. وفي (٤/٢٩٥) قال: حدثنا يونس بن محمد، قال: حدثنا فليح. وأبو داود (١٢٢٢)، والترمذي (٥٥٠) قالا: حدثنا قتيبة، قال: حدثنا الليث. وابن خزيمة (١٢٥٣) قال: حدثنا محمد بن عبد الله بن عبد الحكم، قال: أخبرنا أبي وشعيب، قالا: أخبرنا الليث، عن يزيد بن أبي حبيب كذا. (ح) وحدثنا يونس بن عبد اللأعلى، قال: أخبرنا ابن وهب، قال: أخبرنا الليث، وأبو يحيى بن سليمان هو فليح. ثلاثتهم - الليث بن سعد، وفليح، ويزيد - عن صفوان بن سليم، عن أبي بسرة، فذكره.","vol":"5","page":730},{"text":"٤٠٥٠ - (ط) نافع: أن عبد الله بنَ عمر: «كان يرى ابنه عبيدَ الله يتنفَّل في السفر، فلا يُنْكِرُ عليه» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٥٠ في قصر الصلاة، باب صلاة النافلة في السفر بالنهار والليل، قال مالك: بلغني عن نافع ... فهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٢٩) بلغني أن عبد الله بن عمر.","vol":"5","page":730},{"text":"<span data-type=\"title\" id=toc-790>فرع</span>\n٤٠٥١ - (ط س) ابن شهاب: عن رجل من آل خالد بن أُسيْد أنه سأل ابن عمر فقال له: «إنا نجد صلاةَ الخوف وصلاةَ الحضر في القرآن، ولا نجدُ صلاةَ السفر؟ فقال ابنُ عمر: يا ابنَ أخي، إن الله بعثَ إلينا محمدًا -ﷺ- ولا نعلم شيئًا، فإنما نفعل كما رأيناه يفعل» أخرجه الموطأ والنسائي، إلا ⦗٧٣١⦘ أن الموطأ لم يُسمِّ الرَّجلَ، وسمَّاه النسائي: أُميَّةَ بن عبد الله بن خالد بن أُسَيد (١) .\n_________\n(١) رواه الموطأ ١ / ١٤٥ و١٤٦ في قصر الصلاة في السفر، باب قصر الصلاة في السفر، والنسائي ٣ / ١١٦ و١١٧ في تقصير الصلاة في فاتحته، وإسناده عند النسائي صحيح، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: لم يقم مالك إسناد هذا الحديث، لإبهام الرجل، لأنه أسقط منه رجلًا، فقد رواه معمر والليث بن سعد ويونس بن يزيد عن ابن شهاب عن عبد الله بن أبي بكر بن عبد الرحمن عن أمية بن عبد الله بن خالد. اهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٤) (٥٦٨٣) قال: حدثنا إسحاق بن عيسى، قال: حدثني ليث، قال: حدثني ابن شهاب. وفي (٢/١٤٨) (٦٣٥٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري. وابن ماجة (١٠٦٦) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد، عن ابن شهاب والنسائي (١/٢٢٦) قال: أخبرنا يوسف بن سعيد، قال: حدثنا حجاج بن محمد، قال: حدثنا محمد بن عبد الله الشعيثي. وفي (٣/١١٧) قال: أخبرنا قتيبة، قال: حدثنا الليث، عن ابن شهاب. وابن خزيمة (٩٤٦) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا شعيب، يعني ابن الليث، عن أبيه، عن ابن شهاب.\nكلاهما - ابن شاب الزهري، والشعيثي - عن عبد الله بن أبي بكر بن عبد الرحمن عن أمية بن عبد الله بن خالد بن أسيد، فذكره.\n* أخرجه مالك الموطأ صفحة (١٠٩) وأحمد (٢/٦٥) (٥٣٣٣) قال: حدثنا عبد الرحمن، قال: حدثنا مالك، عن ابن شهاب، عن رجل من آل خالد بن أسيد، قال: قلت لابن عمر، فذكره.","vol":"5","page":730},{"text":"٤٠٥٢ - (س) عائشة - ﵂ -: «أنها اعتمرت مع رسول الله - ﷺ- من المدينةِ إلى مكةَ، حتى إذا قَدِمتْ مكةَ قالت: يا رسولَ الله، بأبي أنتَ وأُمي، قصرتَ وأتممتُ، وأفطرتَ وصمتُ، قال: أحسنتِ يا عائشة، وما عاب عليَّ» أخرجه النسائي (١) .\n_________\n(١) ٣ / ١٢٢ في تقصير الصلاة، باب المقام الذي يقصر بمثله الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/١٢٢) قال أخبرني أحمد بن يحيى الصوفي قال: حدثنا أبو نعيم قال: حدثنا العلاء بن زهير الأزدي قال: حدثنا عبد الرحمن بن الأسود فذكره.","vol":"5","page":731},{"text":"<span data-type=\"title\" id=toc-791>الباب الخامس: في صلاة الخوف</span>\n٤٠٥٣ - (خ م ط ت د س) سهل بن أبي حثمة - ﵁ -: «أن رسولَ الله - ﷺ- صلَّى بأصحابه في الخوف، فصفَّهم خلْفَهُ صفين، فصلَّى بالذين يَلُونهُ ركعة، ثم قام فلم يزلَ قائمًا حتى صلى الذين خلفه ركعة، ثم تقدَّموا، وتأخر الذين كانوا قُدَّامهم، فصلى بهم ركعة، ثم قعد حتى صلَّى الذين تخلَّفوا ركعة، ثم سلَّم» . ⦗٧٣٢⦘\nوفي رواية عن يزيد بن رومان عن صالح بن خَوَّات عمَّن صلَّى مع النبيِّ - ﷺ- يومَ ذاتِ الرِّقاع صلاةَ الخوف: «أن طائفة صفَّت معه، وطائفة وِجَاه العدوِّ، فصلَّى بالتي معه ركعة، ثم ثبت قائمًا، وأتمُّوا لأنفسهم، ثم انصرفوا وِجَاه العدو، وجاءت الطائفة الأخرى، فصلى بهم الركعة التي بقيت من صلاته، ثم ثبت جالسًا، فأتمُّوا لأنفسهم، ثم سلَّم بهم» . أخرجه البخاري ومسلم، وفي رواية الموطأ عن صالح «أن سهل بن أبي حَثْمة حدَّثه أن صلاةَ الخوف: أن يقومَ الإمام ومعه طائفة من أصحابه، وطائفة مواجهة العدو، فيركع الإمام ركعة ويسجد بالذين معه، ثم يقوم، فإذا استوى قائمًا ثبت وأتمُّوا لأنفسهم الركعة الباقية، ثم يُسلِّمون وينصرفون والإمام قائم، فيكونون وِجَاه العدوِّ، ثم يُقبلُ الآخرون الذين لم يصلُّوا، فيكبرونَ وراء الإمام، فيركعُ بهم ويسجدُ، ثم يسلِّم، فيقومون ويركعون لأنفسهم الركعةَ الباقية، ثم يسلِّمون» .\nوفي رواية الترمذي نحوه، وزاد في آخره «فهي له ثنتان، ولهم واحدة» وأخرج أبو داود الأولى من روايتي البخاري ومسلم، ورواية الموطأ، وأخرج هو والموطأ والنسائي الرواية الثانية من روايتهما، وفي رواية للنسائي قال: «يقوم الإمام مستقبل القبلة، وتقوم طائفة منهم معه، وطائفة قِبلَ العدوِّ، وجُوهُهم إلى العدوِّ، فيركع بهم ركعة، ويركعون لأنفسهم، ويسجدون ⦗٧٣٣⦘ سجدتين في مكانهم، ويذهبون إلى مقام أولئك، ويجيءُ أولئك، فيركع بهم ويسجدُ سجدتين، فهي له ثنتان، ولهم واحدة، ثم يركعون ركعة ويسجدون سجدتين» وله في أخرى مختصرة «أن رسولَ الله - ﷺ- صلَّى بهم ركعة ثم ذهب هؤلاء، وجاء أولئك، فصلَّى بهم ركعةً ركعة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وِجَاه) الإنسان: بضم الواو وكسرها مُقَابِلُه وتِلْقَاؤه.\n_________\n(١) رواه البخاري ٧ / ٣٢٨ و٣٢٩ في المغازي، باب غزوة ذي الرقاع، ومسلم رقم (٨٤١) في صلاة المسافرين، باب صلاة الخوف، والموطأ ١ / ١٨٣ في صلاة الخوف في فاتحته، والترمذي رقم (٥٦٥) في الصلاة، باب صلاة الخوف، وأبو داود رقم (١٢٣٧) و(١٢٣٨) و(١٢٣٩) في الصلاة، باب صلاة الخوف، والنسائي ٣ / ١٧٠ و١٧١ في صلاة الخوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٤٨) قال: حدثنا محمد بن جعفر. وفي (٣/٤٤٨) أيضا قال: حدثنا روح. والدارمي (١٥٣١) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى. والبخاري (٥/١٤٦) قال: حدثنا مسدد، قال: حدثنا يحيى، ومسلم (٢/٢١٤) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي وأبو داود (١٢٣٧) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. وابن ماجة (١٢٥٩) قال: قال محمد بن بشار: فسألت يحيى بن سعيد القطان عن هذا الحديث. والترمذي (٥٦٦) قال: قال محمد بن بشار: سألت يحيى بن سعيد عن هذا الحديث. والنسائي (٣/١٧٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (١٣٥٦) قال: سمعت بندارا يقول: سألت يحيى عن هذا الحديث.\nوفي (١٣٥٧) قال: سمعت أبا موسى يقول: حدثني يحيى بن سعيد. وفي (١٣٥٩) قال: حدثنا أبو يحيى محمد بن عبد الرحيم صاعقة، قال: حدثنا روح.\nأربعتهم - ابن جعفر، وروح، ويحيى، ومعاذ - قالوا: حدثنا شعبة، عن عبد الرحمن بن القاسم، عن أبيه، عن صالح بن خوات، فذكره.\n* أخرجه مالك الموطأ (١٣٠) وأحمد (٣/٤٤٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا روح، قال: حدثنا شعبة، ومالك بن أنس. والدارمي (١٥٣٠) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والبخاري (٥/١٤٥) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد القطان. وفي (٥/١٤٦) قال: حدثني محمد بن عبيد الله، قال: حدثني ابن أبي حازم. وأبو داود (١٢٣٩) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١٢٥٩) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان. والترمذي (٥٦٥) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان. والنسائي (٣/١٧٨) قال: أخبرنا أبو حفص، عمرو بن علي، قال: حدثنا يحيى بن سعيد. وابن خزيمة (١٣٥٦) قال: حدثنا محمد بن بشار، وأبو موسى، قالا: حدثنا يحيى بن سعيد. وفي (١٣٥٨) قال: حدثنا محمد بن عبد الله بن المبارك المخرمي، وأبو يحيى، محمد بن عبد الرحيم، قالا: حدثنا روح بن عبادة، قال: حدثنا شعبة، ومالك بن أنس.\nأربعتهم - مالك، وشعبة، ويحيى القطان، وابن أبي حازم - عن يحيى بن سعيد الأنصاري، عن القاسم بن محمد، عن صالح بن خوات، عن سهل بن أبي حثمة، فذكره موقوفا.\nوأخرجه مالك الموطأ (١٣٠) والبخاري (٥/١٤٥) قال: حدثنا قتيبة بن سعيد. ومسلم (٢/٢١٤) قال: حدثنا يحيى بن يحيى وأبو داود (١٢٣٨) قال: حدثنا القعنبي. والنسائي (٣/١٧١) قال أخبرنا قتيبة. ثلاثتهم - قتيبة، ويحيى، والقعنبي - عن مالك عن يزيد بن رومان عن صالح بن خوات عمن صلى مع رسول الله -ﷺ- يوم ذات الرقاع صلاة الخوف فذكره.","vol":"5","page":731},{"text":"٤٠٥٤ - (خ م س) جابر بن عبد الله - ﵄ -: «أنه غزا مع رسولِ الله - ﷺ- قِبَلَ نجد، فلما قَفَل رسولُ الله - ﷺ- قفل معه، فأدركتهم القائلةُ في واد كثير العِضَاهِ، فنزل رسولُ الله - ﷺ-، وتفرَّق الناس يستظِلُّون بالشجر، فنزلَ رسولُ الله - ﷺ- تحت سَمُرة، فعلَّق بها سَيْفَهُ، ونِمنا نومة، فإذا رسولُ الله -ﷺ- يدعونا، وإذا عنده أعرابي، فقال: إنَّ هذا اخْتَرطَ عليَّ سيفي وأنا نائم، فاستيقظتُ وهو في يده صَلْتًا، فقال: من يمنعك مني؟ فقلت: الله - ثلاثًا - ولم يعاقبْهُ، وجلسَ» .\nقال البخاري: وقال أبان عن يحيى بن أبي كثير عن أبي سلمة عن جابر: ⦗٧٣٤⦘ «كنا معَ رسولِ الله - ﷺ- بذاتِ الرِّقاع، فإذا أتينا على شجرة ظليلة تركناها للنبيِّ - ﷺ- فجاء رجل من المشركين وسيفُ رسولِ الله - ﷺ- معلَّق بالشجرة، فاخترطه، فقال: تخافني؟ فقال: لا، فقال: منْ يمنعك مني؟ قال: الله، فتهدَّده أصحابُ رسولِ الله - ﷺ-، وأُقيمت الصلاةُ، فصلى بطائفة ركعتين، ثم تأخروا، وصلى بالطائفة الأخرى ركعتين، فكان للنبي - ﷺ- أربع، وللقوم ركعتان» .\nوأول حديث أبان في رواية عفَّان عنه «أقبلْنا مع رسولِ الله - ﷺ-، حتى إذا كنا بذات الرِّقاع ...» قال البخاري: «وقال مسدِّد عن أبي عوانة عن أبي بشر: اسم الرجل: غَوْرَث بن الحارث، وقاتل فيها مُحارب ابن خَصَفة (١)» لم يزد البخاري على هذا.\nوقال البخاري: وقال بكرُ بن سَوَادَةَ: حدَّثني زياد بن نافع، عن أبي موسى - وهو موسى بن علي - أن جابرًا حدَّثهم قال: «صلى النبيُّ - ﷺ- يومَ مُحَارِب وثعلبةَ» لم يزد البخاري على هذا، حذف المتن، وهو «أنه - ﷺ- صلَّى صلاة الخوف يومَ محارب وثعلبة: لكل طائفة ركعة (٢)، وسجدتين» وأخرج ⦗٧٣٥⦘ البخاري حديث أبان تعليقًا، وأخرجه مسلم من رواية عفان بن أبان مُدرَجًا على أحاديث الزهري في ذلك قبله، وذكر منه أوَّلَه، ثم قال: «بمعنى حديث الزهري» وليس في شيء مما قبله من الروايات عن الزهري ما في حديث أبان من صلاة الخوف، وعَلِمنا ذلك من إيراد البخاري كذلك، ثم وجدنا مسلمًا قد أخرجه بعينه متنًا، وإسنادًا بطوله في الصلاة، ولم يدرجه، فصح أن مسلمًا عَنَى: «بمعناه» في البعض، لا في الكل، وإن كان قد أهمل البيان، وقال البخاري في كتابه في المغازي: وقال عبد الله بن رجاء: أخبرنا عمران القطان عن يحيى بن أبي كثير عن أبي سلمة عن جابر «أن النبيَّ - ﷺ- صلَّى بأصحابه في الخوف في الغزوة السابعة: غزوة ذات الرِّقاع» وأخرجه مسلم بطوله، وفيه كيفية الصلاة بنحو ما مرَّ آنفًا في حديث أبان عن يحيى، وأفرد مسلم منه أيضًا صلاةَ الخوف، فقال: قال ابن إسحاق: سمعتُ وَهبَ بن كيْسان، سمعتُ جابرًا قال: «خرج النبيُّ - ﷺ- إلى ذات الرِّقاع من نَخل، فلقي جمعًا من غطفان، فلم يكن قِتال، وأخاف الناسُ بعضهم بعضًا، فصلَّى النبيُّ - ﷺ- ركعتي الخوف» .\nهذا جميعه لفظ الحميدي، نقلًا من كتابه «الجمع بين الصحيحين» وأخرج ذلك في المتفق، وأخرج أيضًا في أفراد مسلم قال: «شهدتُ مع رسولِ الله - ﷺ- صلاةَ الخوف، فصففنا صفَّينِ خلْفَ رسولِ الله - ﷺ-، والعدوُّ بيننا وبين القبلة، فكبَّر النبي - ﷺ-، وكبَّرنا جميعًا، ثم ركع وركعنا جميعًا، ثم رفع رأسه ⦗٧٣٦⦘ من الرُّكوع، ورفعنا جميعًا، ثم انحدَر بالسجود والصفُّ الذي يليه، وقام الصفُّ المؤخِّر في نحر العدو، فلما قضى النبيُّ - ﷺ- السجودَ، وقام الصفُّ الذي يَليه، انحدر الصف المؤخر بالسجود، وقاموا، ثم تقدَّم الصفُّ المؤخَّر، وتأخَّر الصفُّ المقدَّم، ثم ركع النبيُّ -ﷺ- وركعنا جميعًا، ثم رفع رأسه من الركوع، ورفعنا جميعًا، ثم انحدر بالسجود والصفُّ الذي يليه [الذي] كان مؤخرًا في الركعة الأولى، فقام الصفُّ المؤخَّرُ في نحر العدو، فلما قضى النبيُّ - ﷺ- السجودَ والصفُّ الذي يليه، انحدَرَ الصفُّ المؤخَّرُ بالسجود، فسجدوا، ثم سلَّم النبيُّ - ﷺ- وسلَّمنا جميعًا - قال جابر: كما يصنع حرَسُكم هؤلاء بأُمرائهم» .\nوفي أخرى له قال: «غزَوْنا مع رسولِ الله - ﷺ- قومًا من جُهَينةَ، فقاتلونا قتالًا شديدًا، فلما صلَّينا الظُّهر، قالوا: لو مِلْنا عليهم مَيْلة لاقتطعناهم، فأخبرَ جبريلُ ﵇ رسولَ الله - ﷺ-، فذكر ذلك لنا رسولُ الله - ﷺ-، قال: وقالوا: إنهم ستأتيهم صلاة هي أحبُّ إليهم من الأولاد، فلما حضرتِ العصرُ صفَفْنا صفَّيْن، والمشركون بيننا وبين القبلة - ثم ذكره - إلى أن قال: كما يصلِّي أُمراؤُكم هؤلاءِ» وفي رواية النسائي «أنَّ رسولَ الله - ﷺ- صلى بهم صلاة الخوف، فقام صفّ بين يديه، وصف خلْفَه، صلَّى بالذين خلفه ركعة وسجدتين، ثم تقدَّم هؤلاء حتى قاموا في مقام أصحابهم، وجاء أولئك فقاموا مقام هؤلاء، فصلَّى بهم رسولِ الله - ﷺ ⦗٧٣٧⦘ ركعة وسجدتين، ثم سلَّم، فكانت للنبيِّ - ﷺ- ركعتان، ولهم ركعة ركعة» .\nوله في أخرى بنحو رواية مسلم الأولى من أفراده، وله في أخرى: «أن النبيَّ - ﷺ- صلَّى بطائفة من أصحابه ركعتين، ثم سلَّم، ثم صلَّى بأخرى ركعتين، ثم سلَّم» وله في أخرى «أن رسول الله -ﷺ- صلى بأصحابه صلاة الخوف، فصلت طائفة معه، وطائفة وُجوهُهم قِبلَ العدوِّ، فصلى بهم ركعتين، ثم قاموا مقام الآخرين، وجاء الآخرون فصلَّى بهم ركعتين، ثم سلَّم» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَفَلَ) المسافر: إذا أخذ في الرجوع إلى بلده.\n(العِضَاه) بالهاء: كل شجر يعظُم، وله شوك، فمنه الطَّلْح، والسَّمُر.\n(صَلْتًا): أصْلَت السيف: إذا جرَّده من جفنه، وضربه بالسيف صَلتًا وصُلْتًا: إذا ضربه به، والسيف مُصْلَت، والرجل مُصْلِت.\n(اخْتَرَط) السيف: إذا سلَّه من غِمْدِه.\n(نحر العدو) وقفنا في نحر العدو: أي في موازاتهم ومقابلتهم. ⦗٧٣٨⦘\n(لاقتطعناهم): اقتطعت الشيء: إذا أخذته لنفسك جميعه واستأصلته، وهو افتعال من القطع.\n_________\n(١) قال الحافظ في \" الفتح \": هكذا أورده مختصرًا من الإسناد ومن المتن - ثم ساق الإسناد - وقال: وأما المتن: فتمامه عن جابر قال: \" غزا رسول الله ﷺ محارب بن خصفة بنخل، فرأوا من المسلمين غرة ... الحديث \"، وقال البخاري: محارب بن خصفة - بفتحات - من بني ثعلبة من غطفان.\n(٢) في المطبوع: ركعتين.\n(٣) رواه البخاري ٧ / ٣٢٩ - ٣٣١ في المغازي، باب غزوة ذات الرقاع وغزوة بني المصطلق، وفي الجهاد، باب من علق سيفه بالشجر في السفر عند القائلة، وباب تفرق الناس عن الإمام عند القائلة، ومسلم رقم (٨٤٠) و(٨٤٣) في صلاة المسافرين، باب صلاة الخوف، والنسائي ٣ / ١٧٥ و١٧٦ و١٧٨ في صلاة الخوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الجهاد وفي المغازي (٣٣: ٢) عن محمود عن عبد الرزاق عن معمر عن الزهري قال: في المغازي (٣٢) تعليقا وقال أبان: حدثنا يحيى.\nكلاهما عن أبي سلمة بن عبد الرحمن عن جابر بن عبد الله. ومسلم في الفضائل النبي -ﷺ- الفضائل (٤: ١) عن عبد بن حميد عن عبد الرزاق عن أبي سلمة عن جابر و(٤: ٣) عن أبي بكر بن أبي شيبة عن عفان عن أبان عن أبي سلمة عن جابر، راجع تحفة الأشراف (٢/٨٤٩) .","vol":"5","page":733},{"text":"٤٠٥٥ - (د س) أبو عباس الزُّرَقي - ﵁ -: قال: «كنا معَ رسولِ الله - ﷺ- بعُسْفانَ، وعلى المشركين خالدُ بن الوليد، فصلَّينا الظهرَ، فقال المشركون: لقد أُصِبْنا غفلة، لو كُنَّا حملنا عليهم وهم في الصلاة؟ فنزلت آية القصر بين الظهر والعصر، فلما حضرتِ العصْرُ قام رسولُ الله - ﷺ- مستقبل القبلة، والمشركون أمامه، فصفَّ خلف رسولِ الله - ﷺ- صفُّ، وصف بعد ذلك الصف صف آخرُ، فركع رسول الله - ﷺ-، وركعوا جميعًا، وسجد وسجد الصفّ الذين يليه، وقام الآخرون يحرسونهم، فلما صلى هؤلاء السجدتين، وقاموا، سجد الآخرون الذي كانوا خلفهم، ثم تأخر الصفُّ الذي يليه إلى مقام الآخرين، وتقدَّم الصفُّ الآخر إلى مقام الصف الأول، ثم ركع رسولُ الله - ﷺ- وركعوا جميعًا، ثم سجد، وسجد الصف الذي يليه، ثم قام الآخرون يحرسونهم، فلما جلس رسولُ الله - ﷺ- والصفُّ الذي يليه، سجد الآخرون، ثم جلسوا جميعًا، فسلَّم عليهم جميعًا» . أخرجه أبو داود.\nوفي رواية النسائي قال: «إن النبيَّ - ﷺ- كان مصافَّ العدو بعُسْفَانَ، وعلى المشركين خالد بن الوليد، فصلى بهم النبيُّ - ﷺ- الظهر، فقال المشركون: لهم صلاة بعد هذه هي أحبُّ إليهم من أبنائهم وأموالهم، فصلَّى بهم رسولُ الله - ﷺ ⦗٧٣٩⦘ العصر فصفَّهُم صفين خلفه، فركع بهم رسولُ الله -ﷺ- جميعًا، فلما رفعوا رؤوسهم سجد الصفُّ الذي يليه، وقام الآخرون، فلما رفعوا رؤوسهم من السجود سجد الصفُّ المؤخر لركوعهم مع رسول الله - ﷺ- ثم تأخر الصف المقدم، وتقدَّم الصفُّ المؤخَّر، فقام كل واحد منهم في مقام صاحبه، ثم ركع بهم رسول الله - ﷺ- جميعًا، فلما رفعوا رؤوسهم من الركوع سجد الصف الذي يليه، وقام الآخرون، فلما فرغوا من سجودهم، سجد الآخرون، ثم سلم النبي - ﷺ- عليهم» .\nوله في أخرى «فقال المشركون: لقد أصبنا منهم غفلة، فنزلت صلاة الخوف بين الظهر والعصر، فصلى بنا رسولُ الله - ﷺ- صلاةَ العصر، ففرَّقنا فرقتين، فرقة تصلِّي مع النبي - ﷺ-، وفرقة يحرسونهم، ثم ركع وركع هؤلاء وأولئك، ثم سجد الذين يلُونه، وتأخر هؤلاء الذين يلونه، وتقدَّم الآخرون فسجدوا، ثم قام فركع بهم جميعًا الثانية بالذين يلونه والذين يحرسونهم، ثم سجد بالذين يلونه، ثم تأخَّروا، وقاموا في مصافِّ أصحابهم، وتقدَّم الآخرون فسجدوا، ثم سلَّم عليهم، فكانت لكلِّهم ركعتان ركعتان مع إمامهم» (١) . ⦗٧٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَصَاف العدو): أي صفوفه مقابل صفوفهم، والمصاف: جمع مَصَفٍّ، وهو موضع الحرب.\n_________\n(١) رواه أبو داود رقم (١٢٣٦) في الصلاة، باب صلاة الخوف، والنسائي ٣ / ١٧٦ و١٧٨ في صلاة الخوف، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٥٩) قال: حدثنا عبد الرزاق، قال: حدثنا الثوري. وفي (٤/٦٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا مؤمل، قال: حدثنا سفيان. وأبو داود (١٢٣٦) قال: حدثنا سعيد بن منصور، قال: حدثنا جرير بن عبد الحميد. والنسائي (٣/١٧٦) قال: أخبرنا محمد بن المثنى، ومحمد بن بشار، عن محمد هو ابن جعفر، قال: حدثنا شعبة. وفي (٣/١٧٧) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد العزيز بن عبد الصمد.\nأربعتهم - سفيان الثوري، وشعبة، وجرير، وعبد العزيز - عن منصور قال: سمعت مجاهدا فذكره.","vol":"5","page":738},{"text":"٤٠٥٦ - (خ م ط د ت س) عبد الله بن عمر - ﵄ -: قال: «صلَّى رسولُ الله - ﷺ- صلاة الخوف: بإحدى الطائفتين ركعة، والطائفة الأخرى مواجهةُ العدُوِّ، ثم انصرفوا، وقاموا في مقام أصحابهم، مُقْبِلين على العدُوِّ، وجاء أولئك، ثم صلَّى بهم النبيُّ - ﷺ- ركعة، ثم قضى هؤلاء ركعة، وهؤلاء ركعة» . وفي رواية قال: صلى رسولُ الله -ﷺ- صلاةَ الخوف في بعض أيامه، فقامت طائفة معه، وطائفة بإزاء العدُوِّ، فصلى بالذين معه ركعة، وجاء الآخرون فصلى بهم ركعة، ثم قضت الطائفتان ركعة ركعة [قال]: وقال ابن عمر: «إذا كان الخوف أكثرَ من ذلك صلَّى راكبًا وقائمًا يومئُ إيماء» أخرجه البخاري ومسلم، وللبخاري طرف منه من رواية ابن جريج عن موسى بن عقبة عن نافع عن ابن عمر نحوًا من قول مجاهد: «إذا اختلطوا قيامًا» . كذا قال، وزاد [عن] ابن عمر عن النبيِّ - ﷺ-: «وإن كانوا أكثر من ذلك صلُّوا قيامًا ورُكْبانًا» وللبخاري أن ابن عمَرَ «كان إذا سُئِل عن صلاةِ الخوف؟ قال: يتقدَّم الإمامُ وطائفة من الناس، فيصلِّي بهم الإمامُ ركعة، وتقومُ طائُفة منهم بينه وبين العدو لم يصلُّوا، فإذا صلى الذين ⦗٧٤١⦘ معه ركعة استأخروا مكان الذين لم يصلوا، ولا يسلِّمون، ويتقدَّم الذين لم يصلُّوا فيصلون معه ركعة، ثم ينصرف الإمام وقد صلى ركعتين، فيقوم كلُّ واحد من الطائفتين فيصلُّون لأنفسهم ركعة بعد أن ينصرف الإمام، فيكون كل واحد من الطائفتين قد صلوا ركعتين، فإن كان خوف هو أشد من ذلك صلُّوا رجالًا: قيامًا على أقدامهم وركبانًا، مستقبلي القبلة وغيرَ مستقبليها» قال مالك: قال نافع: ولا أرى ابن عمر ذكر ذلك إلا عن النبيِّ - ﷺ-، وفي رواية الترمذي، وأبي داود والنسائي مثل الرواية الأولى، إلى قوله: «في مقام أصحابهم» وقالوا: «فجاء أولئك فصلى بهم ركعة أخرى ثم سلَّم عليهم، ثم قام هؤلاء فقضوْا ركعتهم، وقام هؤلاء فقضوا ركعتهم» .\nوفي أخرى للنسائي قال: «غزوت مع رسولِ الله - ﷺ- قِبَل نجد، فوازينا العدوَّ فصاففناهم، فقام رسولُ الله - ﷺ- يصلِّي لنا، فقامت طائفة منا معه، وأقبلت طائفة على العدو، فركعَ رسولُ الله - ﷺ- ومن معه ركعة و[سجد] سجدتين ثم انصرفوا، وكانوا مكان أولئك الذين لم يصلُّوا، وجاءت الطائفة التي لم تصلِّ، فركع بهم ركعة وسجدتين، ثم سلَّم رسولُ الله - ﷺ-، فقام كل رجل من المسلمين، فركع لنفسه ركعة وسجدتين» .\nوفي أخرى له قال: «صلى رسولُ الله - ﷺ- صلاة الخوف، قال فكبَّر فصلَّى خلفه طائفة منا، وطائفة مواجِهةُ العدو، فركع بهم رسولُ الله - ﷺ- ركعة وسجد سجدتين، ثم انصرفوا ولم ⦗٧٤٢⦘ يسلِّموا، وأَقْبلوا على العدوِّ فصَفُّوا مكانَهم، وجاءت الطائفة الأخرى فصفُّوا خلفَ رسولِ الله - ﷺ-، فصلى بهم ركعة وسجدتين، ثم سلَّم رسول الله - ﷺ- وقد أتم ركعتين وأربع سجدَات، ثم قامت الطائفتان فصلَّى كلُّ إنسان منهم لنفسه ركعة وسجدتين» . قال أبو بكر السُّنِّي: الزهريُّ سمع من ابنِ عمر [حديثين]، ولم يسمع هذا منه، وله في أخرى مثل الرواية الثانية من المتفق، وأخرج الموطأ الرواية الآخرة من أفراد البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رِجَالًا ورُكْبانًا): الرِّجال: جمع راجل، والرُّكْبان: جمع راكب.\n(فَوَازَيْنَا): المُوازَاة: المقابلة.\n_________\n(١) رواه البخاري ٢ / ٣٥٨ في صلاة الخوف، باب صلاة الخوف، باب غزوة ذي الرقاع، وفي تفسير سورة البقرة، باب ﴿فإن خفتم فرجالًا أو ركبانًا﴾، ومسلم رقم (٨٣٩) في صلاة المسافرين، باب صلاة الخوف، والموطأ ١ / ١٨٤ في صلاة الخوف، وأبو داود رقم (١٢٤٣) في الصلاة، باب صلاة الخوف، والترمذي رقم (٥٦٤) في الصلاة، باب ما جاء في صلاة الخوف، والنسائي ٣ / ١٧١ - ١٧٣ في صلاة الخوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٣٢) (٦١٥٩) قال: حدثنا أبو المغيرة، قال: حدثنا الأوزاعي، عن أيوب بن موسى.\n٢- وأخرجه أحمد (١٥٥٢) (٦٤٣١) قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. والبخاري (٢/١٨) قال: حدثنا سعيد بن يحيى بن سعيد القرشي، قال: حدثني أبي، قال: حدثنا ابن جريج. ومسلم (٢/٢١٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم، عن سفيان. والنسائي (٣/١٧٣) قال: أخبرنا عبد الأعلى بن واصل بن عبد الأعلى قال: حدثنا يحيى بن آدم عن سفيان.\nكلاهما - سفيان، وابن جريج - عن موسى بن عقبة.\n٣- وأخرجه ابن ماجة (١٢٥٨) قال: حدثنا محمد بن الصباح، قال: أنبأنا جرير، عن عبيد الله بن عمر.\nثلاثتهم - أيوب بن موسى، وموسى بن عقبة، وعبيد الله بن عمر - عن نافع.","vol":"5","page":740},{"text":"٤٠٥٧ - (خ س) عبد الله بن عباس - ﵄ -: قال: قام النبيُّ - ﷺ-، وقام الناسُ معه «فكبَّر وكبَّرُوا معه وركع وركعَ ناس معه، ثم سجد وسجدوا معه، ثم قام للثانية، فقام الذين سجدوا وحرسوا إخوانهم، وأتت الطائفة الأخرى، فركعوا وسجدوا معه والناسُ كلُّهم في الصلاة، ⦗٧٤٣⦘ ولكن يحرس بعضهم بعضًا» أخرجه البخاري والنسائي، وفي أخرى للنسائي قال: «ما كانت صلاة الخوف إلا سجدتين، كصلاة حرَّاسكم هؤلاء اليومَ خلف أئمتكم هؤلاء، إلا أنها كانت عُقَبًَا، قامت طائفة منهم وهم جميعًا مع رسولِ الله - ﷺ- وسجدت معه طائفة، ثم قام رسولُ الله -ﷺ- وقاموا معه جميعًا، ثم ركع وركعوا معه، ثم سجد فسجد معه الذين كانوا قيامًا أوَّل مرة، فلما جلس رسولُ الله - ﷺ- والذين سجدوا معه في آخر صلاتهم، سجدَ الذين كانوا قيامًا لأنفسهم، ثم جلسوا، فجمعهم رسولُ الله - ﷺ- بالتسليم» وله في أخرى «أن رسولَ الله - ﷺ- صلى بذي قَرَد، فصف الناسُ خلفه صفين: صفًا خلفه، وصفًا موازي العدو، فصلى بالذين خلفه ركعة، ثم انصرف هؤلاء إلى مكان هؤلاء، وجاء أولئك فصلى بهم ركعة ولم يقضُوا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُقَبًا): غزا الجيش عُقَبًا: إذا خرجت منه طائفة، فأقامت في الغزو مدة، ثم جاءت أخرى عوضها، وعادت الأولى، وأقامت الثانية، فهم يتعاقبون طائفة بعد طائفة.\n_________\n(١) رواه البخاري ٢ / ٣٦١ في صلاة الخوف، باب يحرس بعضهم بعضًا في صلاة الخوف، والنسائي ٣ / ١٦٩ و١٧٠ في صلاة الخوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٨) قال: حدثنا حيوة بن شريح. والنسائي (٣/١٦٩) قال: أخبرني عمرو بن عثمان بن سعيد بن كثير.\nكلاهما - حيوة، وعمرو بن عثمان - عن محمد بن حرب، عن الزبيدي عن الزهري، عن عبيد الله بن عبد الله، فذكره.","vol":"5","page":742},{"text":"٤٠٥٨ - (د س) ثعلبة بن زهدم - قال: «كنَّا مَعَ سعيد بن العاص بطَبَرِسْتَان (١)، فقام: أيُّكم صلَّى مَعَ رسولِ الله - ﷺ- صلاةَ الخوف؟ فقال حذيفة: أنا، فصلَّى بهؤلاء ركعة، وبهؤلاءِ ركعة، ولم يَقْضُوا» . قال أبو داود: وروى بعضهم: «أنهم قَضَوْا ركعة أخرى» .\nوفي رواية النسائي: «فقال حذيفة: أنا، فوصفَ فقال: صلَّى رسولُ الله - ﷺ- صلاةَ الخوف بطائفة رَكعة، ثم نكص (٢) هؤلاء إلى مَصافِّ هؤلاء، وجاء أولئك فصلَّى بهم ركعة» .\nوفي أخرى له: «فقال حذيفة: أنا، فقام حذيفةُ وصفَّ الناسُ خلْفَهُ صفَّيْنِ: صفًّا خلْفَهُ، وصفًّا موازيَ العدوِّ، فصلَّى بالَّذين خلْفَهُ رَكعة، ثم انصرف هؤلاء إلى مكان هؤلاء، وجاء أولئك فصلَّى بهم ركعة ولم يقْضُوا» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فنَكَص): نكص علي عقبيه: إذا رجع إلى ورائه.\n_________\n(١) وينسب إلى هذا الموضع الإمام أبو جعفر ابن جرير الطبري، صاحب التفسير المشهور، وطبرستان بلدان واسعة كثيرة يشملها هذا الاسم، خرج من نواحيها من لا يحصى كثرة من أهل العلم والأدب والفقه، والغالب على هذه النواحي الجبال، فمن أعيان بلدانها: دهستان، وجرجان، واستراباذ، وآمل، والامام الطبراني نسبة إلى طبرية: من أعمال الأردن.\n(٢) في الأصل: ثم ركض، وما أثبتناه من نسخ النسائي المطبوعة.\n(٣) رواه أبو داود رقم (١٢٤٦) في الصلاة، باب صلاة الخوف، والنسائي ٣ / ١٦٧ و١٦٨ في صلاة الخوف، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٨٥) قال: حدثنا وكيع. وفي (٥/٣٩٩) قال: حدثنا عبد الرحمن بن مهدي وأبو داود (١٢٤٦) قال: حدثنا مسدد، قال: حدثنا يحيى. والنسائي (٣/١٦٧) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا وكيع. وفي (٣/١٦٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى وابن خزيمة (١٣٤٣) قال: حدثنا محمد بن بشار،وأبو موسى محمد بن المثنى، قالا: حدثنا يحيى بن سعيد.\nثلاثتهم - وكيع، وعبد الرحمن، ويحيى - عن سفيان، قال: حدثني الأشعث بن سليم، عن الأسود بن هلال، عن ثعلبة بن زهدم، فذكره.","vol":"5","page":744},{"text":"٤٠٥٩ - (ت س د) أبو هريرة - ﵁ -: «أنَّ رسولَ الله - ﷺ- نزل بين ضَجْنانَ وعُسْفَانَ، فقال المشركون: لهؤلاء صلاة هي أحبُّ إليهم من آبائهم وأبنائهم، وهي العصر، فأجْمَعوا أمرَكُم فميلوا عليهم ميْلَة واحدة، وأن جبريل أتى النبيَّ -ﷺ- فأمره أن يَقْسِم أصحابه شَطْرين فيصلي بهم، وتقومَ طائفة أخرى وراءَهم، وليأخذوا حذْرَهم وأسلِحَتَهُم، [ثم يأتي الآخرون ويُصَلُّون معه ركعة واحدة، ثم يأخذ هؤلاء حِذْرَهُم، وأسلحتهم] فتكون لهم ركعة [ركعة]، ولرسول الله - ﷺ- ركعتان» أخرجه الترمذي، والنسائي، وزاد فيه بعد قوله: وعُسْفَان «محاصِرَ المشركين» وقال فيه: «من أبنائهم وأبكارهم» .\nوفي رواية أبي داود عن عروة بن الزُّبير: «أنَّ مروانَ سأل أبا هريرة قال: هل صلَّيت معَ رسولِ الله - ﷺ- صلاةَ الخوف؟ قال أَبو هريرةَ: نعم، فقال مروانُ: متى؟ قال أبو هريرة: عامَ غزْوَةِ نَجْد، قَام رسولُ الله -ﷺ- إلى صلاة العصر، فقامت معه طائفة، وطائفة أخرى مُقَابِلُو العدُوِّ، ظهورُهم إلى القبلة، فكبَّر رسولُ الله - ﷺ-، وكبَّروا جميعًا: الذين مَعَهُ، والذين مقابلو العدُوِّ، ثم ركعَ رسولُ - ﷺ- ركعة واحدة، وركعتِ الطائفة التي مَعَهُ، ثم سجدَ فسجدتِ الطَّائفة التي تليه، والآخرون قيام مقابلي العدُوِّ، ثم قامَ رسولُ الله - ﷺ- وقامتِ الطائفة التي معه فذهبوا إلى العدُوِّ فقابلوهم، وأقبلت الطائفة التي كانت مُقابِلي العَدُوِّ فركعوا وسجدوا ورسول الله -ﷺ- قائم كما هو، ثم قاموا، فركع رسولُ الله - ﷺ- ركعة أخرى ⦗٧٤٦⦘ ورَكعوا معه، وسجد وسجدوا معه، ثم أقبلت الطائفةُ التي كانت مقابلي العدُوِّ فركعوا، وسجدوا ورسولُ الله - ﷺ- قاعد ومَنْ معه، ثم كان السَّلامُ، فسلَّمَ رسولُ الله - ﷺ- وسلَّموا جميعًا، فكان لرسول الله - ﷺ- رَكعتان، ولكلِّ رجل من الطائفتين رَكعةٌ رَكعة» . وفي أخرى له قال: «خرجنا مع رسولِ الله - ﷺ- إلى نَجدِ، حتى إذا كُنَّا بذاتِ الرِّقاع من نَخْلٍ لقي جمعًا من غطفان ...» فذكر معناه.\nقال أبو داود: ولفظه غيرُ لفظِ حَيْوةَ بنِ شُريح، وقال فيه: «حتى ركع بمن معه وسجدَ، قال: فلما قاموا مشَوْا القهقرى إلى مصافِّ أصحابهم» . ولم يذكر استدبارَ القبلة، وأخرج النسائي رواية أبي داود، وقال في آخره: «ولكلِّ واحد من الطائفتين ركعتان ركعتان» (١) .\n_________\n(١) رواه أبو داود رقم (١٢٤٠) و(١٢٤١) في الصلاة، باب صلاة الخوف، والترمذي رقم (٣٠٣٨) في التفسير، باب ومن سورة النساء، والنسائي ٣ / ١٧٣ و١٧٤ في صلاة الخوف، وهو حديث صحيح، وقال الترمذي: حديث حسن صحيح غريب، وفي الباب عن عبد الله بن مسعود، وزيد بن ثابت، وابن عباس، وجابر، وأبي عياش الزرقي، وابن عمر، وحذيفة، وأبي بكرة، وسهل بن أبي حثمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الصلاة (٢٥٨: ١) عن الحسن بن علي عن أبي عبد الرحمن المقرئ عن حيوة وابن لهيعة.\nكلاهما - عن أبي الأسود - أنه سمع عروة يحدث عن مروان أنه سأل أبا هريرة فذكره والنسائي فيه الصلاة، الكبرى (٢٨٥: ١٥) عن عبيد الله بن فضالة بن إبراهيم ومحمد بن عبد الله المقرئ.\nكلاهما - عن المقرئ عن حيوة وذكر آخر.\nكلاهما - عن أبي الأسود عن مروان عن أبي هريرة - راجع تحفة الأشراف (١٠/٣٦٨) .\nوأخرجه الترمذي (٣٠٣٥) حدثنا محمود بن غيلان حدثنا عبد الصمد بن عبد الوارث حدثنا سعيد بن عبد الهنائي حدثنا عبد الله بن شقيق حدثنا أبو هريرة فذكره. قال أبو عيسى: هذا حديث حسن غريب من هذا الوجه من حديث عبد الله بن شقيق عن أبي هريرة.","vol":"5","page":745},{"text":"٤٠٦٠ -[(د) عروة بن الزبير - ﵁ -]: أخرج أبو داود هذا الحديث عن عروةَ عقب الحديث الذي قبله عن أبي هريرة، وهذا لفظه: «أن عائشة حدَّثتْهُ بهذه القصة، قالت: كبَّرَ رسولُ الله - ﷺ-، وكبَّرتِ ⦗٧٤٧⦘ الطائفة الذين صَفُّوا معه، ثم رَكع فركعوا، ثم سجد فسجدوا، ثم رَفع فرفعوا، ثم مكث رسولُ الله - ﷺ- جالسًا، ثم سجد هؤلاء لأنفسهم الثانية، ثم قاموا فَنكَصُوا على أعقابهم يمْشُونَ القهقرى، حتى قاموا من ورائهم، وجاءت الطائفة الأخرى، فقاموا فكبَّروا، ثم ركعوا لأنفسهم، ثم سجد رسولُ الله -ﷺ- فسجدوا معه، ثم قام رسولُ الله - ﷺ-، وسجدوا لأنفسهم الثانية، ثم قامت الطائفتين جميعًا فصلُّوا مع رسول الله - ﷺ- فركع وركعوا، ثم سجد فسجدوا جميعًا، ثم عاد فسجد الثانية، فسجدوا معه سريعًا كأسرعِ الأسراع جاهدًا، لا يألونَ سِرَاعًا، ثم سلَّم رسولُ الله -ﷺ- وقد شاركه الناسُ في الصلاة كلِّها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يألون) يفعلون كذا: أي لا يُقَصِّرون.\n_________\n(١) رواه أبو داود رقم (١٢٤٢) في الصلاة، باب صلاة الخوف، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٤٢) قال: وأما عبيد الله بن سعد فحدثنا قال: حدثني عمي ثنا أبي عن ابن إسحاق حدثني محمد بن جعفر بن الزبير أن عروة بن الزبير حدثه أن عائشة فذكرته.","vol":"5","page":746},{"text":"٤٠٦١ - (د) عبد الله بن مسعود - ﵁ -: قال: «صلَّى رسولُ الله - ﷺ- صلاةَ الخوف، فقاموا صفَّيْنِ: قام صف خلْفَ النبيِّ - ﷺ- وصف مستقبلَ العدُوِّ، فصلى بهم رسولُ الله - ﷺ- ركعة، وجاء الآخرون فقاموا مقامهم، واستقبلَ هؤلاء، فصلَّى بهم رسول الله - ﷺ- ركعة، ثم سلَّم، ⦗٧٤٨⦘ فقام هؤلاء فصلُّوا لأنفسهم ركعة، ثم سلَّموا، ثم ذهبوا فقاموا مقام أولئك مستقبلي العدوِّ، ورجع أولئك إلى مقامهم فصلَّوا لأنفسهم، ركعة ثم سلَّموا» .\nوفي رواية بمعناه قال: «فكبَّر نبيُّ الله - ﷺ- وكبَّر الصَّفَّان جميعًا» (١) .\nقال أبو داود: «وصلَّى عبد الرحمن بن سَمُرةَ هكذا، إلا أن الطَّائفة التي صلَّى بهم ركعة ثم سلَّم، مضوْا إلى [مقام] أصحابهم، وجاء هؤلاء فصلَّوْا لأَنفسهم ركعة، ثم رجعوا إلى مقام أولئك مستقبلي العدوِّ، ورجع أولئك إلى مقامهم فصلَّوا لأنفسهم ركعة ثم سلَّموا» . قال أبو داود: حدَّثنا بذلك مسلمُ بنُ إبراهيم، قال: حدَّثنا عبد الصمد بن حبيب قال: أخبرني أبي أنهم غزَوْا مع عبد الرحمن بن سَمُرَة كابُلَ (٢)، فصلَّى بنا صلاةَ الخَوْفِ (٣) .\n_________\n(١) أخرجه أبو داود رقم (١٢٤٤) و(١٢٤٥) في الصلاة، باب صلاة الخوف، وفي سنده خصيف ابن عبد الرحمن الجزري أبو عون الحضرمي الحراني، وهو سيء الحفظ، لم يسمع من أبيه، أقول: ولكن له شواهد بمعناه يقوى بها.\n(٢) كابل: ولاية ذات مروج كبيرة بين هند وغزنة، ونسبتها إلى الهند أولى، لأنها متاخمة للهند، وهي الآن عاصمة أفغانستان.\n(٣) رواه أبو داود عقب الحديث الذي قبله، وذكر سنده في آخره، فهو موصول موقوف، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٤٤) حدثنا عمران بن ميسرة ثنا ابن فضيل ثنا خصيف عن أبي عبيدة عن عبد الله بن مسعود.","vol":"5","page":747},{"text":"٤٠٦٢ - (د س) أبو بكرة - ﵁ -: قال: «صلى رسولُ الله - ﷺ- في خوف الظهرَ، فصفَّ بعضُهم خلْفَهُ، وبعضُهم بإزاء العدُوِّ، فصلَّى رَكعتين، ثم سلَّم فانطلق الذين صلَّوا معه فوقفوا موقفَ أصحابهم، ثم ⦗٧٤٩⦘ جاء أولئك فصلَّوا خلْفَهُ، فصلَّى بهم ركعتين، ثم سلَّم، فكانت لرسول الله - ﷺ- أربعًا، ولأصحابه ركعتين ركعتين»، وبذلك كان يفتي الحسن (١) . قال أبو داود: وكذلك في المغرب يكون للإمام ستُ ركعات، وللقوم ثلاث. قال أبو داود: كذلك رواه يحيى بن أبي كثير عن أبي سلمة عن جابر بن عبد الله عن النبي - ﷺ-، أخرجه أبو داود والنسائي، وفي أخرى للنسائي «أن رسولَ الله - ﷺ-، صلَّى بالقوم في الخوف ركعتين ثم سلَّم، ثم صلى بالقوم الآخرين ركعتين، ثم سلَّم، فصلى النبيُّ - ﷺ- أربعًا» (٢) .\n_________\n(١) يعني الحسن البصري ﵀.\n(٢) رواه أبو داود رقم (١٢٤٨) في الصلاة، باب صلاة الخوف، والنسائي ٣ / ١٧٩ في صلاة الخوف، وفيه عنعنة الحسن البصري، أقول: وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٩) قال: حدثنا يحيى. وفي (٥/٤٩) قال: حدثنا روح. وأبو داود (١٢٤٨) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي (٢/١٠٣) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي (٣/١٧٨) قال: أخبرنا محمد بن عبد الأعلى، وإسماعيل بن مسعود، قالا: حدثنا خالد. وفي الكبرى (٤٣٢) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، وهو ابن الحارث. وفي (٨٢١) قال: أخبرنا بشر بن هلال، قال: حدثنا يحيى، هو القطان.\nأربعتهم - يحيى، وروح، ومعاذ، وخالد بن الحارث - عن أشعث، عن الحسن، فذكره.","vol":"5","page":748},{"text":"٤٠٦٣ - (د) عبد الله بن أُنيس - ﵁ -: قال: «بعثني رسولُ الله - ﷺ- إلى خالد بن سفيان الهُذَليّ، وكان نحو عُرَنَة وعرفَات، قال: اذهب فاقتله، فرأيتُه وحضرت صلاةُ العصر، فقلتُ: إني لأخاف أن يكونَ بيني وبينه ما يؤخِّرُ الصلاةَ، فانطلقتُ أمشي وأنا أُصلِّي، أومِئُ إيماءً نحوه، فلما دَنوْتُ منه قال لي: مَنّ أنت؟ قلتُ: رجل من العرب، بلغني أنك تجمع لهذا الرجل، فجئتُك في ذاك، قال: إني لفي ذاك، قال: فمشَيْتُ معه ساعة، حتى إذا أمكنني علَوْتُه بسيفي حتى بَرَدَ» أخرجه أبو داود في بابٍ ⦗٧٥٠⦘ سماه: باب صلاة الطالب، عقيب أبواب صلاة الخوف (١) .\nوذكر رزين رواية زاد فيها: «وكان ساكنًا بعرنة وكان يَجْمَعُ لقتالِ رسولِ الله - ﷺ-» . وفيه «قلتُ: إني لا أعرفه، قال: إنه ثائرُ الرَّأسُ، كأنه شيطان، إذا رأيتَهُ لم يَخْفَ عليْكَ، قال: فجئتُه فرأيتُه وعرَفْتُهُ» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثائر الرأس): رجل ثائر الرأس، إذا كان شَعث الشعر، بعيد العهد بالغَسل والتسريح.\n\nتم - بعون الله تعالى وحسن توفيقه - الجزء الخامس من كتاب «جامع الأصول في أحاديث الرسول - ﷺ -»\nويليه إن شاء الله الجزء السادس، وأوله: القسم الثاني من كتاب الصلاة في النوافل\n_________\n(١) رقم (١٢٤٩) في الصلاة، باب صلاة الطالب، وفيه عنعنة ابن إسحاق، ولكن رواه أحمد في \" المسند \" ٣ / ٤٩٦ وصرح فيه ابن إسحاق بالتحديث فزالت شبهة التدليس، وقد حسنه أيضًا الحافظ ابن حجر في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٩٦) قال: حدثنا يعقوب ابن إبراهيم قال: حدثنا أبي. وفي (٣/٤٩٦) قال: حدثنا يحيى بن آدم، قال: حدثنا ابن إدريس. وأبو داود (١٢٤٩) قال: حدثنا أبو معمر عبد الله بن عمرو، قال: حدثنا عبد الوارث. وابن خزيمة (٩٨٢) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث. وفي (٩٨٣) قال: حدثنا أحمد بن الأزهر، وكتبته من أصله، قال حدثنا يعقوب ابن إبراهيم. قال: حدثنا أبي.\nثلاثتهم - إبراهيم بن سعد، وابن إدريس، وعبد الوارث - عن محمد بن إسحاق، عن محمد بن جعفر بن الزبير، عن ابن عبد الله بن أنيس، فذكره.","vol":"5","page":749},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-792>القسم الثاني: من كتاب الصلاة: في النوافل</span>، وفيه بابان\n<span data-type=\"title\" id=toc-793>الباب الأول: في النوافل المقرونة بالأوقات</span>، وفيه سبعة فصول\n<span data-type=\"title\" id=toc-794>الفصل الأول: في رواتب الصلوات الخمس والجمعة</span>، وفيه سبعة فروع\n<span data-type=\"title\" id=toc-795>الفرع الأول: في أحاديث جامعة لرواتب مشتركة</span>\n٤٠٦٤ - (خ م ط د س ت) عبد الله بن عمر - ﵄ -: قال: «صَلَّيْتُ مَعَ رسولِ الله -ﷺ- رَكعتين قبلَ الظهر، ورَكْعتين بعد الظهر، وركعتين بعد الجمعة، ورَكْعتين بعد المغرب، و[ركعتين بعد] العشاء» .\nوفي رواية بمعناه، وزاد: «فأما المغرب، والعشاء، والجمعة: ففي بيته» . ⦗٤⦘\nوعند البخاري لم يذكر الجمعة، وزاد البخاري في رواية قال: وحدَّثتْني حَفْصَةُ: «أَنَّ النبيَّ - ﷺ- كان يصلِّي سجدتين خفيفتين بعدما يطلُعُ الفجرُ، وكانت ساعة لا أدخلُ على النبيِّ - ﷺ- فيها» .\nقال البخاري في أخرى: «بعد العشاءِ في أهله» .\nوفي رواية لهما، وفيه: «وكان لا يصلِّي بعد الجمعة حتى ينصرفَ، فيصلِّي ركعتين في بيته» .\nوللبخاري قال: «حَفِطْتُ عَنْ رسولِ الله - ﷺ- رَكْعتين قبل الظهر، ورَكْعتين بعد الظهر، وركعتين بعد المغرب، وركعتين بعد العشاء، وركعتين قبلَ الغداة، وكانتْ ساعة لا أَدخل على رسولِ الله - ﷺ- فيها، فحدَّثتْني حفصةُ: أنه كان إذا طلع الفجر وأَذَّنَ المُؤذِّن صَلَّى ركعتين» .\nوأَخرج الموطأ، وأبو داود، والنسائي الرواية التي آخرها: «وكان لا يصلِّي بعد الجمعة حتى ينصرفَ فيصلِّي ركعتين في بيته» .\nوأخرج الترمذي رواية البخاري المفردة إلى قوله: «قبلَ الغداة» (١) .\n_________\n(١) رواه البخاري ٣ / ٤١ في التطوع، باب التطوع بعد المكتوبة، وباب ما جاء في التطوع مثنى مثنى، وباب الركعتين قبل الظهر، وفي الجمعة، باب الصلاة بعد الجمعة وقبلها، ومسلم رقم (٧٢٩) في صلاة المسافرين، باب فضل السنن الراتبة، ورقم (٨٨٢) في الجمعة، باب الصلاة بعد الجمعة، والموطأ ١ / ١٦٦ في قصر الصلاة، باب العمل في جامع الصلاة، وأبو داود رقم (١٢٥٢) في الصلاة، باب تفريع أبواب التطوع وركعات السنة، والنسائي ٢ / ١١٩ في الإقامة، باب الصلاة بعد الظهر، وفي الجمعة، باب صلاة الإمام بعد الجمعة، والترمذي رقم (٤٣٣) و(٤٣٤) في الصلاة، باب ما جاء أنه يصليهما في البيت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» (١٢١) . وأحمد (٢/٦٣) (٥٢٩٦) و(٢/٨٧) (٥٦٠٣) قال: حدثنا عبد الرحمن. والدارمي (١٤٤٤) و(١٥٨١) قال: أخبرنا أبو عاصم. والبخاري (٢/١٦) قال: حدثنا عبد الله بن يوسف. ومسلم (٣/١٧) قال: حدثنا يحيى بن يحيى. وأبو داود (١٢٥٢) قال: حدثنا القعنبي. والنسائي (٢/١١٩) و(٣/١١٣) . وفي الكبرى (٣٢٩) قال: أخبرنا قتيبة بن سعيد. وابن خزيمة (١٨٧٠) قال: حدثنا علي بن سهل الرملي، قال: حدثنا الوليد.\nسبعتهم - عبد الرحمن بن مهدي، وأبو عاصم، وعبد الله بن يوسف، ويحيى بن يحيى، والقعنبي، وقتيبة بن سعيد، والوليد - عن مالك.\n٢ - وأخرجه أحمد (٢/٦) (٤٥٠٦) قال: حدثنا إسماعيل. وفي (٢/٣٥) (٤٩٢١) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والبخاري (٢/٧٤) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد. والترمذي (٤٢٥) و(٤٣٢) . وفي «الشمائل» (٢٨٣) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم. وفي (٤٣٣) من السنن قال: حدثنا الحسن بن علي الحلواني الخلال، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وابن خزيمة (١١٩٧) قال: حدثنا مؤمل بن هشام، وأحمد بن منيع، قالا: حدثنا إسماعيل. وفي (١٨٦٩) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق، قال: أخبرنا معمر.\nثلاثتهم - إسماعيل بن إبراهيم، ومعمر، وحماد بن زيد - عن أيوب.\n٣ - وأخرجه أحمد (٢/١٧) (٤٦٦٠) قال: حدثنا يحيى. وفي (٢/٧٥) (٥٤٤٨) و(٢/٧٧) (٥٤٨٠) قال: حدثنا عفان، قال: حدثنا وهيب. والبخاري (٢/٧٢) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. ومسلم (٢/١٦٢) قال: حدثني زهير بن حرب، وعبيد الله بن سعيد، قالا: حدثنا يحيى وهو ابن سعيد (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. والنسائي في الكبرى (٣٥٥) قال: أخبرنا أحمد بن سليمان، قال: حدثنا حسين، وهو ابن علي، عن زائدة.\nأربعتهم - يحيى بن سعيد، ووهيب، وأبو أسامة، وزائدة - عن عبيد الله بن عمر.\n٤ - وأخرجه أحمد (٢/٢٣) (٤٧٥٧) قال: حدثنا وكيع، قال: حدثنا ابن أبي ذئب، والعمري.\n٥ - وأخرجه أحمد (٢/١٢٣) (٦٠٥٦) قال: حدثنا يونس. ومسلم (٣/١٧) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح (ح) وحدثنا قتيبة. وابن ماجة (١١٣٠) قال: حدثنا محمد بن رمح. والترمذي (٥٢٢) قال: حدثنا قتيبة. والنسائي في الكبرى (٤١٦ و١٦٧٢) قال: أخبرنا قتيبة بن سعيد.\nأربعتهم - يونس، ويحيى بن يحيى، ومحمد بن رمح، وقتيبة بن سعيد - قال ابن رمح: أخبرنا. وقال الباقون: حدثنا الليث.\n٦ - وأخرجه عبد بن حميد (٧٨١) قال: حدثنا شبابة بن سوار، قال: حدثنا ابن أبي ذئب.\nستتهم - مالك، وأيوب، وعبيد الله بن عمر، وابن أبي ذئب، وعبد الله بن عمر العمري، والليث بن سعد - عن نافع، فذكره\n(*) لفظ رواية الليث بن سعيد: «عن عبد الله بن عمر، أنه كان إذا صلى الجمعة انصر، فصلى سجدتين في بيته، ثم قال: كان رسول الله -ﷺ- يصنع ذلك» .\n(*) وباقي الروايات مطولة ومختصرة، وألفاظها ومعانيها متقاربة.","vol":"6","page":3},{"text":"٤٠٦٥ - (ت س) عائشة - ﵂ -: قالت: قال رسول الله - ﷺ-: «من ثابرَ على ثِنْتَيْ عشْرةَ رَكْعة من السُّنَّةِ بنى اللهُ له بيتًا في الجنةِ: أَربعَ ركعات قبل الظهر، وركعتين بعدها، وركعتين بعد المغرب، وركعتين بعد العشاء، وركعتين قبلَ الفجر» . أَخرجه الترمذي.\nوعند النسائي: «من ثابر على ثِنتي عشْرةَ ركعة في اليوم والليلة دخل الجنة ... الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثابر) على الشيء: إذا حرص على فعله.\n_________\n(١) رواه الترمذي رقم (٤١٤) في الصلاة، باب ما جاء فيمن صلى في يوم وليلة ثنتي عشرة ركعة، والنسائي ٣ / ٢٦٠ و٢٦١ في قيام الليل، باب ثواب من صلى في اليوم والليلة ثنتي عشرة ركعة، وهو حديث حسن، يشهد له الذي بعده، قال الترمذي: وفي الباب عن أم حبيبة، وأبي هريرة، وأبي موسى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (١١٤٠) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٤١٤) قال: حدثنا محمد بن رافع النيسابوري. والنسائي (٣/٢٦٠) . وفي الكبرى (١٣٧٦) قال: أخبرنا الحسين بن منصور بن جعفر النيسابوري. وفي (٣/٢٦١) . وفي الكبرى (١٣٩٣) قال: أخبرنا أحمد بن يحيى. قال: حدثنا محمد بن بشر.\nأربعتهم - أبو بكر بن أبي شيبة، ومحمد بن رافع، والحسين بن منصور، ومحمد بن بشر - عن إسحاق بن سليمان الرازي، قال: أخبرنا مغيرة بن زياد، عن عطاء بن أبي رباح، فذكره.\n(*) قال الترمذي: حديث عائشة حديث غريب من هذا الوجه، ومغيرة بن زياد قد تكلم فيه بعض أهل العلم من قبل حفظه.","vol":"6","page":5},{"text":"٤٠٦٦ - (م ت س د) أم حبيبة - ﵂ -: قالت: قال رسول الله -ﷺ-: «من صلى في يوم وليلة ثِنتي عَشْرَةَ ركعة بُنيَ له بيت في الجنة» . وذكرت مثل حديث عائشة قالت: «وركعتين قبل صلاة الغداة» . أَخرجه الترمذي، والنسائي.\nوفي أخرى للنسائي: «من ركع ثنتي عشْرةَ ركعة في يوم وليلة سوى المكتوبةِ بنى اللهُ له بيتًا في الجنة» . ⦗٦⦘\nوفي أُخرى: «من صلى في يوم ثنتي عشرةَ ركعة ... الحديث» .\nوفي أخرى: «بالنهار، أو بالليل» .\nوأخرج مسلم، وأبو داود نحو رواية النسائي المفردة.\nوكأنَّ هذه الروايات التي للنسائي المفردة عن الترمذي ليس المرادُ بها الرَّوَاتِبَ (١) .\n_________\n(١) رواه مسلم رقم (٧٢٨) في صلاة المسافرين، باب فضل السنن الراتبة قبل الفرائض وبعدهن، وأبو داود رقم (١٢٥٠) في الصلاة، باب تفريع أبواب التطوع وركعات السنة، والترمذي رقم (٤١٥) في الصلاة، باب ما جاء فيمن صلى في يوم وليلة عشرة ركعة من السنة وماله فيه من الفضل، والنسائي ٣ / ٢٦١ في قيام الليل، باب ثواب من صلى في اليوم والليلة ثنتي عشرة ركعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/٣٢٦) قال: حدثنا يزيد بن هارون. قال: حدثنا إسماعيل بن أبي خالد. وعبد بن حميد (١٥٥٢) قال: أخبرنا النضر بن شميل. قال: أخبرنا إسرائيل بن يونس. قال: أخبرنا أبو إسحاق. وابن ماجة (١١٤١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون. قال: أنبأنا إسماعيل بن أبي خالد. والترمذي (٤١٥) قال: حدثنا محمود بن غيلان. قال: حدثنا مؤمل، هو ابن إسماعيل. قال: حدثنا سفيان الثوري عن أبي إسحاق. والنسائي (٣/٢٦٢) . وفي الكبرى (١٣٨٨) قال: أخبرنا أبو الأزهر أحمد بن الأزهر النيسابوري. قال: حدثنا يونس بن محمد. قال: حدثنا فليح، عن سهيل بن أبي صالح، عن أبي إسحاق. وفي (٣/٢٦٣) . وفي الكبرى (١٣٨٣) قال: أخبرنا محمد بن إسماعيل بن إبراهيم. قال: حدثنا يزيد بن هارون. قال: أنبأنا إسماعيل. وابن خزيمة (١١٨٩) قال: حدثنا محمد بن أحمد الجنيد البغدادي «كذا في المطبوع» . قال: حدثنا يونس بن محمد. قال: حدثنا فليح، عن سهيل بن أبي صالح. عن أبي إسحاق.\nكلاهما - إسماعيل بن أبي خالد، وأبو إسحاق - عن المسيب بن رافع.\n٢ - وأخرجه أحمد (٦/٣٢٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن النعمان بن سالم، وفي (٦/٣٢٧) قال: حدثنا بهز وابن جعفر. قالا: حدثنا شعبة، عن النعمان بن سالم. والدارمي (١٤٤٥) قال: حدثنا هاشم بن القاسم. قال: حدثنا شعبة، عن النعمان بن سالم. ومسلم (٢/١٦١) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبو خالد يعني سليمان بن حيان، عن داود بن أبي هند، عن النعمان بن سالم. (ح) وحدثني أبو غسان المسمعي. قال: حدثنا بشر بن المفضل. قال: حدثنا داود، عن النعمان بن سالم. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن النعمان بن سالم. وفي (٢/١٦٢) قال: وحدثني عبد الرحمن بن بشر وعبد الله بن هاشم العبدي قالا: حدثنا بهز. قال: حدثنا شعبة. قال: النعمان بن سالم أخبرني. وأبو داود (١٢٥٠) قال: حدثنا محمد بن عيسى. قال: حدثنا ابن علية. قال: حدثنا داود بن أبي هند. قال: حدثني النعمان بن سالم. والنسائي (٣/٢٦٢) . وفي الكبرى (١٣٨١) قال: أخبرنا الربيع بن سليمان. قال: أنبأنا أبو الأسود. قال: حدثني بكر بن مضر، عن ابن عجلان، عن أبي إسحاق الهمداني. وفي الكبرى (٤٠٨) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا يزيد - وهو ابن زريع -. قال: حدثنا شعبة. عن النعمان بن سالم. وفي «تحفة الأشراف» (١١/١٥٨٦٠) عن حميد بن مسعدة، عن بشر بن المفضل، عن داود بن أبي هند، عن النعمان بن سالم. وابن خزيمة (١١٨٦) قال: حدثنا يحيى بن حكيم. قال: حدثنا محبوب بن الحسن. قال: حدثنا داود بن أبي هند، عن رجل من أهل الطائف. يقال له: النعمان بن سالم. وفي (١١٨٧) قال: حدثنا يعقوب الدورقي. قال: حدثنا ابن علية. قال: أخبرنا داود بن أبي هند. قال: حدثني النعمان بن سالم. وفي (١١٨٨) قال: حدثنا الربيع بن سليمان. قال: حدثنا شعيب. قال: حدثنا الليث. عن محمد بن عجلان، عن أبي إسحاق الهمداني.\nكلاهما - النعمان بن سالم، وأبو إسحاق الهمداني - عن عمرو بن أوس الثقفي.\n٣ - وأخرجه عبد بن حميد (١٥٥٣) قال: حدثنا روح بن عبادة. قال: حدثنا الأوزاعي، عن حسان بن عطية.\n٤ - وأخرجه النسائي (٣/٢٦٢) . وفي الكبرى (١٣٧٩) قال: أخبرنا محمد بن رافع. قال: حدثنا زيد ابن حباب. قال: حدثني محمد بن سعيد الطائفي. قال: حدثنا عطاء بن أبي رباح. عن يعلى بن أمية.\nأربعتهم - المسيب بن رافع، وعمرو بن أوس، وحسان بن عطية، ويعلى بن أمية - عن عنبسة بن أبي سفيان، فذكره.\n* وأخرجه أحمد (٦/٣٢٦) قال: حدثنا يحيى بن غيلان. قال: حدثنا المفضل - يعني ابن فضالة - عن خالد بن يزيد. والنسائي (٣/٢٦١) . وفي الكبرى (١٣٧٨) قال: أخبرني أيوب بن محمد. قال: أنبأنا مُعَمّر بن سليمان. قال: حدثنا زيد بن حباب، عن ابن جريج.\nكلاهما - خالد بن يزيد، وابن جريج - عن عطاء بن أبي رباح، عن عنبسة بن أبي سفيان، فذكره.\n(*) قال النسائي: عطاء لم يسمعه من عنبسة.\n* وأخرجه النسائي (٣/٢٦١) . وفي الكبرى (١٣٩٢) قال: أخبرنا محمد بن معدان بن عيسى. قال: حدثنا الحسن بن أعين. قال: حدثنا معقل، عن عطاء. قال: أخبرت أن أم حبيبة بنت أبي سفيان قالت: سمعت رسول الله -ﷺ- يقول...... الحديث.\n* وأخرجه النسائي (٣/٢٦١) . وفي الكبرى (١٣٧٧) قال: أخبرني إبراهيم بن الحسن، قال: حدثنا حجاج بن محمد. قال: قال ابن جريج. قلت لعطاء: بلغني أنك تركع قبل الجمعة اثنتي عشرة ركعة ما بلغك في ذلك؟ قال: أخبرت أن أم حبيبة حدثت عنبسة بن أبي سفيان، أن النبي -ﷺ- قال: من ركع اثنتي عشرة ركعة في اليوم والليلة سوى المكتوبة بنى الله ﷿ له بيتا في الجنة» .\n* وأخرجه أحمد (٦/٤٢٦) . وابن خزيمة (١١٨٥) قال: حدثنا يعقوب بن إبراهيم الدورقي، وزياد بن أيوب.\nثلاثتهم - أحمد بن حنبل، ويعقوب، وزياد - قالوا: حدثنا هشيم. قال: أخبرنا داود بن أبي هند، عن النعمان بن سالم، عن عنبسة بن أبي سفيان، فذكره. ليس فيه «عمرو بن أوس» .\n(*) قال ابن خزيمة: أسقط هشيم من الإسناد عمرو بن أوس.\n* وأخرجه النسائي (٣/٢٦٣) . وفي الكبرى (١٣٨٢) قال: أخبرنا أحمد بن سليمان. قال: حدثنا أبونعيم. قال: أنبأنا زهير، عن أبي إسحاق، وفي (٣/٢٦٣) . وفي الكبرى (١٣٨٤) قال: أخبرنا أحمد بن سليمان. قال: حدثنا يعلى. قال: حدثنا إسماعيل.\nكلاهما - أبو إسحاق، وإسماعيل بن أبي خالد - عن المسيب بن رافع، عن عنبسة بن أبي سفيان، عن أم حبيبة قالت: من صلى في الليل والنهار ثنتي عشرة ركعة سوى المكتوبة بني له بيت في الجنة. موقوف.\n* وأخرجه النسائي (٣/٢٦٣) . وفي الكبرى (١٣٩٨) قال: أخبرنا محمد بن حاتم. قال: حدثنا محمد ابن مكي وحبان. قالا: حدثنا عبد الله، عن إسماعيل، عن المسيب بن رافع، عن أم حبيبة. فذكرته موقوفا، وليس فيه «عنبسة بن أبي سفيان» .\n* وأخرجه النسائي (٣/٢٦٣) . وفي الكبرى (١٣٨٥) قال: أخبرنا زكريا بن يحيى. قال: حدثنا وهب ابن بقية. قال: أخبرنا خالد، عن حصين، عن المسيب بن رافع، عن أبي صالح ذكوان. قال: حدثني عنبسة بن أبي سفيان. أن أم حبيبة حدثته أنه من صلى في يوم ثنتي عشرة ركعة بني له بيت في الجنة. موقوف.\n(*) قال النسائي: لم يرفعه حصين وأدخل بين عنبسة وبين المسيب ذكوان.\n(*) زاد أبو إسحاق الهمداني في روايته: «..... أربعا قبل الظهر، وركعتين بعدها، وركعتين بعد المغرب، وركعتين بعد العشاء، وركعتين قبل صلاة الفجر» .\n(*) ورواية حسان بن عطية: «من صلى في يوم ثنتي عشرة ركعة حرم الله ﷿ لحمه على النار» .\n(*) في رواية «بهز، عن شعبة» زاد في أوله: «ما من عبد مسلم توضأ فأسبغ الوضوء، ثم صلى لله كل يوم ...» فذكر مثله.\nورواه أبو صالح، عن أم حبيبة. ولفظه: قالت: قال رسول الله -ﷺ-:\n«متصل في يوم ثنتي عشرة ركعة سوى الفريضة بنى الله له أو بني له بيت في الجنة» .\nأخرجه أحمد (٦/٣٢٦) قال: حدثنا بهز. قال: حدثنا حماد بن زيد. وفي (٦/٤٢٨) قال: حدثنا يونس بن محمد. قال: حدثنا حماد - يعني ابن زيد. والنسائي (٣/٢٦٤) . وفي الكبرى (١٣٨٦) قال: أخبرنا يحيى بن حبيب بن عربي. قال: حدثنا حماد. وفي (٣/٢٦٤) . وفي الكبرى (١٣٩٧) قال: أخبرنا علي بن المثنى، عن سويد بن عمرو. قال: حدثني حماد.\nكلاهما - حماد بن زيد، وحماد بن سلمة - عن عاصم بن بهدلة، عن أبي صالح، فذكره.\n* وأخرجه النسائي (٣/٢٦٤) قال: أخبرنا زكريا بن يحيى. قال: حدثنا إسحاق. قال: حدثنا النضر. قال: حدثنا حماد بن سلمة، عن عاصم، عن أبي صالح، عن أم حبيبة، فذكرته موقوفا.","vol":"6","page":5},{"text":"٤٠٦٧ - (خ م س د) عائشة - ﵂ -: قالت: «صلاتان لم يكن رسولُ الله - ﷺ- يتركهما سِرًّا وعلانية، في سَفَر، ولا حَضَر: ركعتان قبل الصبح، وركعتان بعد العصر» .\nوفي رواية قالت: «كان رسولُ الله - ﷺ- لا يَدَعُ أربعًا قبل الظهر، وركعتين قبل الغداة» . أخرج البخاري ومسلم، والنسائي الأولى، وأَخرج البخاري، وأبو داود، والنسائي الثانية (١) .\n_________\n(١) رواه البخاري ٢ / ٥٣ في مواقيت الصلاة، باب ما يصلى بعد العصر من الفوائت، وفي الحج، باب الطواف بعد الصبح والعصر، ومسلم رقم (٨٣٥) في صلاة المسافرين، باب معرفة الركعتين اللتين كان يصليهما النبي ﷺ بعد العصر، وأبو داود رقم (١٢٥٣) في الصلاة، باب تفريع أبواب التطوع وركعات السنة، والنسائي ١ / ٢٨١ في مواقيت الصلاة، باب الرخصة في الصلاة بعد العصر، و٣ / ٢٥١ و٢٥٢ في قيام الليل، باب المحافظة على الركعتين قبل الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٥٩) قال: حدثنا هشام بن سعيد. قال: حدثنا خالد، عن الشيباني، عن عبد الرحمن بن الأسود. والبخاري (١/١٥٣) قال: حدثنا موسى بن إسماعيل. قال: حدثنا عبد الواحد. قال: حدثنا الشيباني. قال: حدثنا عبد الرحمن بن الأسود. ومسلم (٢/٢١١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر. (ح) وحدثنا علي بن حجر. قال: أخبرنا علي بن مسهر قال: أخبرنا أبو إسحاق الشيباني، عن عبد الرحمن بن الأسود. والنسائي (١/٢٨١) . وفي الكبرى (١٤٧٠) قال: أخبرني محمد بن قدامة. قال: حدثنا جرير، عن مغيرة، عن إبراهيم وفي (١/٢٨١) قال: أخبرنا علي بن حجر. قال: أنبأنا علي بن مسهر، عن أبي إسحاق، عن عبد الرحمن بن الأسود.\nكلاهما - عبد الرحمن بن الأسود، وإبراهيم بن يزيد النخعي - عن الأسود، فذكره.","vol":"6","page":6},{"text":"٤٠٦٨ - (م د ت) عبد الله بن شقيق - ﵀ -: قال: «سألتُ عائشةَ - ﵂ - عن صلاة رسولِ الله - ﷺ- عن تطوعه؟ - فقالت: كان [النبيُّ - ﷺ-] يصلِّي في بيته قبلَ الظهر أربعًا، ثم يخرج فيصلِّي بالناس، ثم يدخل فيصلِّي ركعتين، وكان يصلِّي بالناس المغربَ، ثم يدخل فيصلِّي ركعتين، ويصلِّي بالناس العشاءَ، ويدخل بيتي فيصلِّي ركعتين، وكان يصلِّي من الليل تسعَ رَكَعَات، فيهن الوتر، وكان يصلِّي ليلًا طويلًا قائمًا، وليلًا طويلًا قاعدًا، وكان إِذا قرأ وهو قائم ركع وسجد وهو قائم، وإذا قرأ قاعدًا ركع وسجد وهو قاعد، وكان إِذا طلع الفجر صلَّى ركعتين» . أخرجه مسلم.\nوزاد أبو داود: «ثم يخرج فيصلِّي بالناس صلاة الفجر» .\nوفي رواية الترمذي: قال: «سألتُ عائشةَ عن صلاةِ رسولِ الله - ﷺ-؟ فقالت: كان يصلِّي قبل الظهر ركعتين، وبعدها ركعتين، وبعدَ المغرب ثنتين، وبعد العشاء ثنتين، وقبل الفجر ثنتين» (١) .\n_________\n(١) رواه مسلم رقم (٧٣٠) في صلاة المسافرين، باب جواز النافلة قائمًا وقاعدًا، وأبو داود رقم (١٢٥١) في الصلاة، باب تفريع أبواب التطوع، والترمذي رقم (٤٣٦) في الصلاة، باب ما جاء في الركعتين بعد العشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٠) قال: حدثنا هشيم. قال: أخبرنا خالد. وفي (٦/٩٨) قال: حدثنا محمد بن أبي عدي، عن حميد. وفي (٦/١٠٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن بديل. وفي (٦/١١٢) قال: حدثنا حسين. قال: حدثنا جرير. عن محمد. وفي (٦/١١٣) قال: حدثنا أبو أحمد محمد بن عبد الله الزبيري مولى بني أسد. قال: حدثنا سفيان، عن أيوب، عن محمد. وفي (٦/١٦٦) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. عن أيوب السختياني، عن ابن سيرين. (ح) وحدثنا عبد الرزاق. قال: حدثنا معمر والثوري، عن أيوب، عن ابن سيرين. وفي (٦/٢٠٤) قال: حدثنا وكيع. قال: حدثنا يزيد - يعني ابن إبراهيم -، عن ابن سيرين. وفي (٦/٢١٦) قال: حدثنا إسماعيل. قال: أخبرنا خالد. وفي (٦/٢٢٧) قال: حدثنا أبو كامل. قال: حدثنا حماد. قال: حدثنا بديل بن ميسرة. وفي (٦/٢٢٧) قال: حدثنا محمد بن سليمة، عن هشام، عن محمد بن سيرين. وفي (٦/٢٢٨) قال: حدثنا عبد الرزاق. قال: أخبرنا هشام، عن ابن سيرين. وفي (٦/٢٣٦) . قال:حدثنا يزد. قال: أخبرنا حميد وفي (٦/٢٤١) قال حدثنا معاذ. قال: حدثناحميد الطويل. وفي (٦/٢٦١) قال: حدثنا يونس. قال: حدثنا حماد يعني ابن سلمة- عن بديل. وفي (٦/٢٦٢) قال: حدثنا الحسن بن موسى قال:حدثنا أبو هلال، عن محمد بن سيرين. وفي (٦/٢٦٥) قال: حدثنا عبد الوهاب، عن سعيد، عن بديل بن ميسرة. ومسلم (٢/١٦٢) قال: حدثنا قتيبة بن سعيد. قال: حدثنا حماد، عن بديل وأيوب. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا هشيم، عن خالد. (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن بديل. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا معاذ بن معاذ، عن حميد. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا أبو معاوية. عن هشام بن حسان، عن محمد بن سيرين. وفي «تحفة الأشراف» (١١/١٦٢٠٥) عن عبيد الله بن معاذ، عن أبيه، عن حميد. وأبو داود (٩٥٥) قال: حدثنا مسدد. قال: حدثنا حماد بن زيد. قال: سمعت بديل بن ميسرة وأيوب. وفي (١٢٥١) قال: حدثنا أحمد بن حنبل. قال: حدثنا هشيم. قال: أخبرنا خالد (ح) وحدثنا مسدد. قال: حدثنا يزيد بن زريع. قال: حدثنا خالد. وابن ماجة (١١٦٤) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا هشيم. عن خالد الحذاء. وفي (١٢٢٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا معاذ بن معاذ، عن حميد. والترمذي (٣٧٥) وفي «الشمائل» (٢٨٠) قال: حدثنا أحمد بن منيع. قال: حدثنا هشيم. قال: أخبرنا خالد - وهو الحذاء -. وفي (٤٣٦) وفي الشمائل (٢٨٦) قال: حدثنا أبو سلمة يحيى بن خلف. قال: حدثنا بشر بن المفضل، عن خالد الحذاء. والنسائي (٣/٢١٩) وفي الكبرى (١٢٦٤) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا حماد، عن بديل وأيوب. وفي (٣/٢١٩) قال: أخبرنا عبدة بن عبد الرحيم. قال: أنبأنا وكيع. قال: حدثني يزيد بن إبراهيم، عن ابن سيرين. وفي الكبرى «تحفة الأشراف» (١١/١٦٢٠٧) عن أبي الأشعث، عن يزيد بن زريع، عن خالد. وابن خزيمة (١١٦٧) قال: حدثنا أحمد بن منيع. قال: حدثنا هشيم. قال: أخبرنا خالد. وفي (١١٩٩ و١٢٤٥) قال: حدثنا يعقوب بن إبراهيم الدورقي وأبو هاشم زياد بن أيوب. قالا: حدثنا هشيم. قال: حدثنا خالد. وفي (١٢٤٦) قال: حدثنا أحمد بن عبدة. قال: أخبرنا حماد - يعني ابن زيد - عن بديل وأيوب. وفي (١٢٤٧) قال: حدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو خالد. قال: حدثنا حميد. وفي (١٢٤٨) قال: حدثنا سلم بن جنادة. قال: حدثنا وكيع، عن يزيد بن إبراهيم، عن ابن سيرين.\nخمستهم، عن عبد الله بن شقيق العقيلي، فذكره.","vol":"6","page":7},{"text":"٤٠٦٩ - (ت س) عاصم بن ضمرة - ﵀ -: قال: «سألنا علي بن أبي طالب - ﵁ - عن صلاة رسول الله - ﷺ- من النهار؟ فقال: إنكم ⦗٨⦘ لا تطيقون ذلك، فقلنا: مَن أطاق ذلك منا، فقال: كان رسولُ الله - ﷺ- إذا كانت الشمس من هاهنا كهيئتها من هاهنا عند العصر صلَّى ركعتين، وإذا كانت الشمس من هاهنا كهيئتها من هاهنا عند الظهر صلى أَربعًا، وصلى أربعًا قبل الظهر، وبعدها ركعتين، وقبل العصر أربعًا يفصل بين كل ركعتين بالتسليم على الملائكةِ المقرَّبينَ والنَّبيِّين، والمرسَلين، ومن تَبِعهُم من المؤمنين والمسلمين» . أخرجه الترمذي، والنسائي.\nوللنسائي قال: «كان رسولُ الله - ﷺ- يصلِّي حين تزيغ الشمس ركعتين، وقبل نصف النهار أربَعَ رَكَعات، ويجعل التسليم في آخره» (١) .\n_________\n(١) رواه الترمذي رقم (٤٢٤) و(٤٢٩) و(٥٩٨) و(٥٩٩) في الصلاة، باب ما جاء في الأربع قبل العصر، وباب كيف كان تطوع النبي ﷺ بالنهار، والنسائي ٢ / ١٢٠ في الإمامة، باب الصلاة قبل العصر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٨٥) (٦٥٠) وفي (١/١٤٣) (١٢٠٧) قال: حدثنا وكيع، قال: حدثنا سفيان وإسرائيل وأبي. وفي (١/١١١) (٨٨٥) قال: حدثنا أسود، قال: حدثنا شريك. وفي (١/١٤٧) (١٢٥٧) قال: حدثنا أبو نعيم، قال: حدثنا مسعر. وفي (١/١٦٠) (١٣٧٥) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وابن ماجة (١١٦١) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا سفيان، وأبي وإسرائيل. والترمذي (٢٤٢٤ و٤٢٩) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر العقدي، قال: حدثنا سفيان. وفي (٥٩٨) قال: حدثنا محمود بن غيلان، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة. وفي (٥٩٩) وفي الشمائل (٢٨٧) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد الله بن أحمد (١/١٤٢) (١٢٠١) قال: حدثني أبو بكر بن أبي شيبة. قال: حدثنا أبو الأحوص. وفي (١٢٠٢) قال: حدثنا أبو كامل الجحدري فضيل بن الحسين إملاء عليّ من كتابه، قال: حدثنا أبو عوانة. وفي (١/١٤٣) (١٢٠٧) قال: حدثنا إسحاق بن إسماعيل وأبو خيثمة، قالا: حدثنا وكيع، عن سفيان. وفي (١/١٤٦) (١٢٤١) قال: حدثني أبو عبد الرحمن عبد الله بن عمر، قال: أخبرنا عبد الرحيم الرازي، عن زكريا بن أبي زائدة والعلاء بن المسيب. والنسائي (٢/١١٩) وفي الكبرى (٣٣٢) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا يزيد بن زريع، قال: حدثنا شعبة. وفي الكبرى (٣٢٤ و٣٣١ و٣٩٤) قال: أخبرنا واصل بن عبد الأعلى، قال: حدثنا ابن فضيل، عن عبد الملك بن أبي سليمان. وفي (٣٩٣) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا شعبة. وأخرجه النسائي أيضا «تحفة الأشراف» (١٠١٣٩) عن علي بن محمد بن علي، عن إسحاق بن عيسى، عن هشيم، عن حصين. وابن خزيمة (١٢١١) قال: حدثنا بندار، قال: حدثنا محمد، قال: حدثنا شعبة.\nجميعهم - سفيان، وإسرائيل، والجراح والد وكيع، وشريك، ومسعر، وشعبة، وأبو الأحوص، وأبو عوانة، وزكريا، والعلاء، وعبد الملك، وحصين - عن أبي إسحاق، عن عاصم بن ضمرة، فذكره.\n(*) الروايات مطولة ومختصرة.\n* أخرجه أحمد (١/٨٩) (٦٨٢) قال: حدثنا سليمان بن داود. والنسائي «تحفة الأشراف» (١٠١٤٤) عن محمود بن غيلان، عن أبي داود. وابن خزيمة (١٢٣٢) قال: حدثنا محمد بن عبد الله المخرمي. قال: حدثنا أبو عامر. (ح) وحدثنا بندار بن قال: حدثنا هشام بن عبد الملك.\nثلاثتهم - أبو داود سليمان بن داود، وأبو عامر، وهشام - عن شعبة، عن أبي إسحاق، عن عاصم بن ضمرة، عن علي، قال: «كان النبي -ﷺ- يصلي الضحى» .\n(*) قال ابن خزيمة: هذا الخبر عندي مختصر من حديث عاصم بن ضمرة: سألنا علي] اعن صلاة رسول الله -ﷺ-. قد أمليته قبل. قال في الخبر: «.... إذا كانت الشمس من ها هنا كهيئتها من ها هنا عند العصر صلى ركعتين..» . فهذه صلاة الضحى.","vol":"6","page":7},{"text":"٤٠٧٠ - (د) طاوس: قال: «سئل ابنُ عمر - ﵄ - عن الركعتين قبل المغرب؟ فقال: ما رأَيتُ أَحدًا على عهد رسولِ الله -ﷺ- يصلِّيهما، ورخص في الركعتين بعد العصر» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (١٢٨٤) في الصلاة، باب الصلاة قبل المغرب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه عبد بن حميد (٨٠٤) قال: حدثنا سليمان بن داود. وأبو داود (١٢٨٤) قال: حدثنا ابن بشار، قال: حدثنا محمد بن جعفر.\nكلاهما - سليمان بن داود، ومحمد بن جعفر - عن شعبة، عن أبي شعيب، قال: سمعت طاوسا يقول، فذكره.\n(*) قال أبو داود: سمعت يحيى بن معين يقول: هو شعيب - يعني وهم شعبة في اسمه -.","vol":"6","page":8},{"text":"٤٠٧١ - (د) علي بن أبي طالب - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان يصلِّي في إِثْرِ كلِّ صلاة مكتوبة ركعتين، إِلا الفجرَ والعصرَ» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (١٢٧٥) في الصلاة، باب من رخص فيهما إذا كانت الشمس مرتفعة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١ - أخرجه أحمد (١/١٢٤) (١٠١٢) قال: حدثنا وكيع وعبد الرحمن. وعبد بن حميد (٧١) قال: حدثنا أبو نعيم. وأبو داود (١٢٧٥) قال: حدثنا محمد بن كثير. وعبد الله بن أحمد (١/١٤٤) (١٢٢٥) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا وكيع. وابن خزيمة (١١٩٦) قال: حدثنا بندار، قال: حدثنا عبد الرحمن (ح) وحدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو خالد. (ح) وحدثنا سلم بن جنادة قال: حدثنا وكيع. خمستهم عن سفيان الثوري.\n٢ - وأخرجه عبد الله بن أحمد (١/١٤٣) (١٢١٦) قال: حدثني أبو خيثمة. وفي (١/١٤٤) (١٢٢٦) قال: حدثنا إسحاق بن إسماعيل. قالا - أبو خيثمة، وإسحاق -: حدثنا جرير ومحمد بن فضيل. والنسائي في «الكبرى» (٣٣٠) قال: أخبرنا محمد بن قدامة، عن جرير. كلاهما - جرير، ومحمد بن فضيل - عن مطرف.\nكلاهما - سفيان، ومطرف - عن أبي إسحاق، عن عاصم، فذكره.\n(*) رواية مطرف ليس فيها «إلا الفجر والعصر» .","vol":"6","page":8},{"text":"٤٠٧٢ - (خ م س ت د) عبد الله بن مغفل - ﵁ -: قال: قال رسول الله - ﷺ-: «بين كلِّ أذانين صلاة، بين كلِّ أذانين صلاة، قال في الثالثة: لمن شاء» . أخرجه الجماعة إِلا الموطأ، وعند الترمذي مرة واحدة، وعند أبي داود مرتين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بين كل أذانين صلاة): أراد بالأذانين: الأذان والإقامة، فغلب أحد الاسمين على الآخر، على أن الأذان في الإقامة حقيقة أيضًا، لأنها إعلام بالصلاة والدخول فيها، والأذان إعلام بوقتها.\n_________\n(١) رواه البخاري ٢ / ٨٨ و٨٩ في الأذان، باب كم بين الأذان والإقامة، وباب بين كل أذانين صلاة لمن شاء، ومسلم رقم (٨٣٨) في صلاة المسافرين، باب بين كل أذانين صلاة، وأبو داود رقم (١٢٨٣) في الصلاة، باب الصلاة قبل المغرب، والترمذي رقم (١٨٥) في الصلاة، باب ما جاء في الصلاة قبل المغرب، والنسائي ٢ / ٢٩ في الأذان، باب الصلاة بين الأذان والإقامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٨٦) قال: حدثنا يحيى بن سعيد. وفي (٥/٥٤) قال: حدثنا وكيع. وابن جعفر. وفي (٥/٥٥) قال: حدثنا محمد بن جعفر. والبخاري (١/١٦١) قال: حدثنا عبد الله بن يزيد. ومسلم (٢/٢١٢) وابن ماجة (٢١٦_) قالا: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، ووكيع. والترمذي (١٨٥) قال: حدثنا هناد، قال: حدثنا وكيع. والنسائي (٢/٢٨) وفي الكبرى (٣٥٢ و١٥٧١) قال:أخبرنا أبو قدامة عبيد الله بن سعيد السرخسي، عن يحيى. وابن خزيمة (١٢٨٧) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا ابن المبارك. (ح) وحدثنا أحمد بن عبدة، قال: حدثنا سليم - يعني ابن أخضر -. سبعتهم - يحيى بن سعيد، ووكيع، ومحمد بن جعفر، وعبد الله بن يزيد، وأبو أسامة، وابن المبارك، وسليم - عن كهمس بن الحسن.\n٢ - وأخرجه الدارمي (١٤٤٧) قال: أخبرنا يزيد بن هارون. والبخاري (١/١٦١) قال: حدثنا إسحاق الواسطي، قال: حدثنا خالد. ومسلم (٢/٢١٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى. وأبو داود (١٢٨٣) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا ابن علية. وابن خزيمة (١٢٨٧) قال: حدثنا بندار، قال: حدثنا سالم بن نوح العطار. خمستهم - يزيد بن هارون، وخالد بن عبد الله، وعبد الأعلى، وابن علية، وسالم - عن سعيد الجريري.\n٣ - وأخرجه أحمد (٥/٥٧) . وابن خزيمة (١٢٨٧) قال: حدثنا بندار. كلاهما - أحمد، وبندار - قالا: حدثنا يزيد بن هارون، قال: حدثنا الجريري، وكهمس.\nكلاهما - كهمس، والجريري - عن عبد الله بن بريدة، فذكره.","vol":"6","page":9},{"text":"٤٠٧٣ - (خ) يحيى بن سعيد الأنصاري - ﵀-: قال: ما أدركتُ فقهاءَ أرضنا إِلا يسلِّمون من كلِّ اثنتين من تطوع النهار (١) . ويُذْكَر ذلك عن عمَّار، وأبي ذَرٍّ، وأنس، وجابرِ بن زيد، وعِكرِمَةَ، والزهريِّ. أَخرجه البخاري تعليقًا (٢) .\n_________\n(١) ذكره البخاري تعليقًا ٣ / ٤٠ في التهجد، باب ما جاء في التطوع مثنى مثنى، قال الحافظ في \" الفتح \": لم أقف عليه موصولًا.\n(٢) ذكره البخاري تعليقًا ٣ / ٣٩ في التهجد، باب ما جاء في التطوع مثنى مثنى، قال الحافظ في ⦗١٠⦘ \" الفتح \": أما عمار فكأنه أشار إلى ما رواه ابن أبي شيبة من طريق عبد الرحمن بن الحارث ابن هشام عن عمار بن ياسر أنه دخل المسجد فصلى ركعتين خفيفتين، إسناده حسن، وأما أبو ذر، فكأنه أشار إلى ما رواه ابن أبي شيبة أيضًا من طريق مالك بن أويس عن أبي ذر أنه دخل المسجد فأتى سارية وصلى عندها ركعتين، وأما أنس فكأنه أشار إلى حديثه المشهور في صلاة النبي ﷺ بهم في بيتهم ركعتين، وقد تقدم في الصفوف، وذكره في هذا الباب مختصرًا، وأما جابر بن زيد وهو أبو الشعثاء البصري فلم أقف عليه بعد، وأما عكرمة، فروى ابن أبي شيبة عن حرمي بن عمارة عن أبي خلدة قال: رأيت عكرمة دخل المسجد فصلى فيه ركعتين، وأما الزهري فلم أقف على ذلك عنه موصولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري (٣/٣٩) في التهجد، باب ما جاء في التطوع مثنى مثنى، راجع «فتح الباري» .","vol":"6","page":9},{"text":"<span data-type=\"title\" id=toc-796>الفرع الثاني: في ركعتي الفجر</span>، وفيه خمسة أنواع\n<span data-type=\"title\" id=toc-797>[النوع] الأول: في المحافظة عليهما</span>\n٤٠٧٤ - (خ م د ت س) عائشة - ﵂ -: قالت: «لم يكن النبيُّ -ﷺ- على شيء من النوافل أشدَّ تعاهدًا منه على ركعتي الفجر» .\nوفي رواية: «معاهدةً [منه على ركعتي الفجر]» .\nوفي رواية: قالت: «ما رأيتُ رسولَ الله - ﷺ- أسرعَ منه إِلى ركعتين قبل الفجر» . أَخرجه البخاري ومسلم.\nولمسلم: أن النبيَّ - ﷺ- قال: «رَكعتا الفجر خير من الدُّنيا وما فيها» .\nوله في أخرى: أَنَّ رسولَ اللهِ - ﷺ- قال: في شأن الركعتين عند طلوع الفجر: «لهما أحبُّ إِليَّ من الدنيا جميعًا» . ⦗١١⦘\nوأخرج أبو داود الرواية الأُولى، وأخرج الترمذي رواية مسلم الأولى، وأَخرج النسائي [قال]: «ركعتان قبل الفجر خير من الدنيا جميعًا» (١) .\n_________\n(١) رواه البخاري ٣ / ٣٧ في التطوع، باب تعاهد ركعتي الفجر، ومسلم رقم (٧٢٥) في صلاة المسافرين، باب استحباب ركعتي سنة الفجر والحث عليهما، وأبو داود رقم (١٢٥٤) في الصلاة، باب ركعتي الفجر، والترمذي رقم (٤١٦) في الصلاة، باب ما جاء في ركعتي الفجر من الفضل، والنسائي ٣ / ٢٥٢ في قيام الليل، باب المحافظة على الركعتين قبل الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٣) قال: حدثنا يحيى. وفي (٦/١٧٠) قال: حدثنا عبد الرزاق وابن بكر. والبخاري (٢/٧١) قال: حدثنا بيان بن عمرو، قال: حدثنا يحيى بن سعيد. ومسلم (٢/١٦٠) قال: حدثني زهير بن حرب. قال: حدثنا يحيى بن سعيد. (ح) وحدثنا أبو بكر بن أبي شيبة، وابن نمير، جميعا عن حفص بن غياث، قال ابن نمير: حدثنا حفص. وأبو داود (١٢٥٤) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي «الكبرى» (٣٨٤) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا يحيى. وابن خزيمة (١١٠٨) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا حفص - يعني ابن غياث -. وفي (١١٠٩) قال: حدثنا يعقوب بن إبراهيم الدورقي وعبد الرحمن بن بشر بن الحكم ويحيى بن حكيم. قالوا: حدثنا يحيى - وهو ابن سعيد -.\nأربعتهم - يحيى بن سعيد، وعبد الرزاق، ومحمد بن بكر، وحفص بن غياث - عن ابن جريج. قال: حدثني عطاء، عن عبيد بن عمير، فذكره.","vol":"6","page":10},{"text":"٤٠٧٥ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا تَدَعُوهُما ولو طردتكم الخَيْلُ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٢٥٨) في الصلاة، باب في تخفيفهما، ورواه أيضًا أحمد في \" المسند \" ٢ / ٤٠٥، وفي سنده ابن سيلان، وهو مجهول الحال، قال المنذري في \" مختصر سنن أبي داود \": وقد رواه أيضًا ابن المنكدر عن أبي هريرة. أقول: ولم أجده عن ابن المنكدر، وله شاهد بمعناه من حديث أبي هريرة عند أبي يعلى: \" وأوصيك بركعتي الفجر لا تدعهما وإن صليت الليل كله، فإن فيهما الرغائب \" ومن حديث ابن عمر عند الطبراني في \" الكبير \": \" لا تدعوا الركعتين قبل صلاة الفجر فإن فيهما الرغائب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٠٥) قال: حدثنا خلف بن الوليد. وأبو داود (١٢٥٨) قال: حدثنا مسدد.\nكلاهما - خلف بن الوليد، ومسدد - قالا: حدثنا خالد، عن عبد الرحمن بن إسحاق، عن محمد بن زيد، عن ابن سجلان، فذكره.","vol":"6","page":11},{"text":"٤٠٧٦ - (د) بلال - ﵁ -: «أَنه أتى رسولَ الله - ﷺ- يُؤْذِنُه بصلاة الغداة، فَشَغَلَتْ عائشةُ بلالًا بأمر سألتْه عنه، حتى فَضَحَهُ الصبحُ، فأصبح جدًا، قال: فقام بلال فآذَنَهُ بالصلاة، وتابع أذانَه، فلم يخرج رسولُ الله - ﷺ-، فلما خرج صلى بالناس، فأخبره أن عائشةَ شَغَلَتْهُ بأمر سألتْهُ عنه حتى أصبح جدًا، وأَنه أبطأ عنه بالخروج، فقال: إِني كنتُ رَكَعْتُ ركعتي الفجر، فقال: يا رسول الله، إِنَّك أصبحتَ جدًا، قال: لو أَصبحتُ ⦗١٢⦘ أكثرَ مما أصبحتُ لركعتهما وأَحسنتُهما وأَجملتُهما» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَضَحه الصبح): أي دهمه فُضْحُ الصبح، وهو ظهوره (٢)، يقال: فضح الصبح وأفضح إذا بدا، والأفضح الأبيض، وليس بالشديد البياض، وقيل: الفضح غُبْرة في اللون، وفُضْحَة الصبح أول ضوئه، وقيل معناه: أنه لما تبين الصبح جدًا ظهرت غفلته عن الوقت، فصار كما يفتضح بعيب يظهر منه، قال الخطابي: وقد روي بالصاد غير المعجمة، قال: ومعناه: بان له الصبح، ومنه: الإفصاح بالكلام، وهو الإبانة عن الضمير بالبيان.\n_________\n(١) رقم (١٢٥٧) في الصلاة، باب في تخفيفهما، من حديث أبي زيادة عبيد الله بن زياد الكندي عن بلال، قال الحافظ في \" التقريب \": وروايته عن بلال مرسلة.\n(٢) في \" النهاية \" للمصنف، واللسان: أي: دهمته فضحة الصبح، وهي بياضه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه أحمد (٦/١٤)، وأبو داود (١٢٥٧) قال: ثنا أحمد بن حنبل، قال: ثنا المغيرة، قال: ثنا عبد الله بن العلاء، قال: حدثني أبو زيادة، فذكره.\nقلت: قال الحافظ في «التقريب»: وروايته عن بلال مرسلة.","vol":"6","page":11},{"text":"<span data-type=\"title\" id=toc-798>[النوع] الثاني: في وقتهما وصفتهما</span>\n٤٠٧٧ - (خ م ط د س) عائشة - ﵂ -: قالت: «أن النبيَّ - ﷺ- كان يصلِّي رَكْعتين خفيفتين بين النداءِ والإِقامة من صلاة الصبح» .\nوفي رواية: «أَنه كان يصلِّي ركعتي الفجر، فيخفِّفُهما حتى أقول: هل قرأ فيهما بأُم القرآن؟» أخرجه البخاري ومسلم.\nولمسلم: «كان يصلِّي ركعتي الفجر إِذا سمع الأذان، ويخفِّفهما» . ⦗١٣⦘\nوفي أُخرى: «إِذا طلع الفجر» .\nوأخرج الموطأ، وأبو داود والنسائي الرواية الثانية.\nوللنسائي: «كان رسولُ الله - ﷺ- إِذا سكتَ المُؤذِّنُ بالأذان الأول من صلاة الفجر، قام فركع ركعتين خفيفتين قبل صلاة الفجر، بعد أن يَسْتَنِيرَ الفجر (١)، ثم اضطجع على شِقِّهِ الأيمنِ» (٢) .\n_________\n(١) في النسائي المطبوع: بعد أن يتبين الفجر.\n(٢) رواه البخاري ٣ / ٣٨ في التطوع، باب القراءة في ركعتي الفجر، وفي الأذان، باب الأذان بعد الفجر، ومسلم رقم (٧٢٤) في صلاة المسافرين، باب استحباب ركعتي سنة الفجر، والموطأ ١ / ١٢٧ في صلاة الليل، باب ما جاء في ركعتي الفجر، وأبو داود رقم (١٢٥٥) في الصلاة، باب في تخفيفهما، والنسائي ٣ / ٢٥٦ في قيام الليل، باب وقت ركعتي الفجر، وباب الاضطجاع بعد ركعتي الفجر على الشق الأيمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٨١) قال: حدثنا سفيان، قال: حدثنا يحيى بن سعيد. وأحمد (٦/٤٠) قال: حدثنا سفيان. قال: حدثنا يحيى. وفي (٦/٤٩) قال: حدثنا يحيى، عن شعبة. وفي (٦/١٠٠ و١٧٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٦٤) قال: حدثنا ابن نمير. قال: حدثنا يحيى. وفي (٦/١٨٦) قال: حدثنا عبد الصمد بن عبد الوارث. قال: حدثني أبي قال: حدثني يحيى - يعني ابن سعيد -. وفي (٦/٢٣٥) قال: حدثنا يزيد. قال: أخبرنا يحيى. والبخاري (٢/٧٢) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثنا أحمد بن يونس. قال: حدثنا زهير. قال: حدثنا يحيى - هو ابن سعيد -. ومسلم (٢/١٦٠) قال: حدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب قال: سمعت يحيى بن سعيد. (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. وأبو داود (١٢٥٥) قال: حدثنا أحمد بن أبي شعيب الحراني. قال: حدثنا زهير بن معاوية. قال: حدثنا يحيى بن سعيد. والنسائي (٢/١٥٦) . وفي «الكبرى» (٩٢٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا جرير، عن يحيى بن سعيد. وابن خزيمة (١١١٣) قال: حدثنا محمد بن الوليد. قال: حدثنا عبد الوهاب - يعني الثقفي - قال: سمعت يحيى ابن سعيد. (ح) وحدثنا أبو عمار. قال: حدثنا عبد الله بن نمير. (ح) وحدثنا يوسف بن موسى. قال: حدثنا جرير. (ح) وحدثنا عبد الله بن سعيد الأشج. قال: حدثنا أبو خالد. جميعا عن يحيى بن سعيد. كلاهما - يحيى بن سعيد، وشعبة - عن محمد بن عبد الرحمن، عن عمرة، فذكرته.","vol":"6","page":12},{"text":"٤٠٧٨ - (خ م ط س) حفصة - ﵂ -: «أَنَّ رسولَ الله - ﷺ- كان [إِذا] أَذَّنَ المؤذِّنُ للصبح، وبدا الصبحُ، صلى ركعتين خفيفتين، قبل أن تُقَامَ الصلاة» .\nوفي رواية: «كان رسولُ الله - ﷺ- إِذا طلع الفجر لا يصلِّي إِلا ركعتين خفيفتين» أخرجه البخاري، ومسلم، والموطأ، والنسائي (١) .\n_________\n(١) رواه البخاري ٣ / ٨٣ و٨٤ في الأذان، باب الأذان بعد الفجر، وفي التطوع، باب التطوع بعد المكتوبة، وباب الركعتين قبل الظهر، ومسلم رقم (٧٢٣) في صلاة المسافرين، باب استحباب ركعتي الفجر، والموطأ ١ / ١٢٧ في صلاة الليل، باب ما جاء في ركعتي الفجر، والنسائي ٣ / ٢٥٣ - ٢٥٦ في قيام الليل، باب وقت ركعتي الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك «الموطأ» صفحة (٩٨) . والحميدي (٢٨٨) قال: حدثنا سفيان. قال: حدثنا من لا أحصي من أصحاب نافع. وأحمد (٢/٦) و(٦/٢٨٣) قال: حدثنا إسماعيل بن إبراهيم. قال: حدثناأيوب. وفي (٢/١٧) قال: حدثنا يحيى، عن عبيد الله. وفي (٦/٢٨٤) قال:قرآت على عبد الرحمن بن مهدي: مالك. (٦/٢٨٤) قال: حدثنا عبد الجبار بن محمد الخطابي، في سنة ثمان ومائتين. قال: حدثنا عبيد الله بن عمرو الرقي عن عبد الكريم - يعني الجزري -. وفي (٦/٢٨٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن زيد بن محمد. وفي (٦/٢٨٤) قال: حدثنا هشام بن سعيد - يعني الطالقاني -. قال: حدثنا معاوية بن سلام قال: سمعت يحيى - يعني ابن أبي كثير -. وفي (٦/٢٨٥) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. وعبد بن حميد (١٥٤٦) قال: حدثنا يعلى بن عبيد. قال: حدثنا محمد بن إسحاق. والدارمي (١٤٥٠) قال: أخبرنا مسدد. قال: حدثنا يحيى، عن عبيد الله. وفي (١٤٥١) قال: حدثنا خالد بن مخلد. قال: حدثنا مالك. والبخاري (١/١٦٠) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٢/٧٢) قال: حدثنا مسدد. قال: حدثنا يحيى بن سعيد، عن عبيد الله. وفي (٢/٧٤) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب. ومسلم (٢/١٥٩) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثنا يحيى بن يحيى وقتيبة وابن رمح، عن الليث بن سعد (ح) وحدثني زهير بن حرب. قال: حدثنا إسماعيل، عن أيوب. (ح) وحدثني أحمد بن عبد الله بن الحكم. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن زيد بن محمد. (ح) وحدثناه إسحاق بن إبراهيم. قال: أخبرنا النضر. قال: حدثنا شعبة، عن زيد بن محمد. وابن ماجة (١١٤٥) قال: حدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد. والترمذي (٤٣٣) قال: حدثنا الحسن بن علي الحلواني الخلال. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن أيوب وفي الشمائل (٢٨٤) قال: حدثنا أحمد بن منيع. قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا أيوب. والنسائي (١/٢٨٣) و(٣/٢٥٥) . وفي الكبرى (١٤٧٦) قال: أخبرنا أحمد بن عبد الله بن الحكم. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن زيد بن محمد، وفي (٣/٢٥٢ و٢٥٥) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث. وفي (٣/٢٥٤) قال: أخبرنا شعيب بن شعيب بن إسحاق. قال: حدثنا عبد الوهاب. قال: أنبأنا شعيب. قال: حدثنا الأوزاعي. قال: حدثني يحيى. (ح) وأخبرنا إسحاق بن منصور. قال: أنبأنا يحيى. قال: حدثنا الأوزاعي. قال: حدثني يحيى. وفي (٣/٢٥٤) قال: أخبرنا إسحاق بن منصور. قال: حدثنا معاذ بن هشام. قال: حدثني أبي، عن يحيى بن أبي كثير. (ح) وأخبرنا يحيى بن محمد. قال: حدثنا محمد بن جهضم، قال إسماعيل: حدثنا عن عمر بن نافع. (ح) وأخبرنا محمد بن عبد الله بن الحكم. قال:أنبأنا إسحاق بن الفرات، عن يحيى بن أيوب. قال: حدثني يحيى بن سعيد. (ح) وأخبرنا عبد الله بن إسحاق، عن أبي عاصم، عن ابن جريج. قال: أخبرني موسى بن عقبة. وفي (٣/٢٥٥) . وفي الكبرى (١٣٦٣) قال: أخبرنا محمد بن سلمة. قال: أنبأنا ابن القاسم، عن مالك. وفي (٣/٢٥٥) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد بن الحارث. قال: حدثنا عبيد الله. (ح) وأخبرنا محمد بن عبد الله بن يزيد. قال: حدثني أبي. قال: حدثنا جويرية بن أسماء. وابن خزيمة (١١٩٧) قال: حدثنا مؤمل بن هشام. قال: حدثنا إسماعيل، عن أيوب. جميعهم - مالك، وأيوب، وعبيد الله بن عمر العمري، وعبد الكريم الجزري، وزيد بن محمد، ويحيى بن أبي كثير، ومحمد بن إسحاق، والليث بن سعد، وعمر بن نافع، ويحيى بن سعيد الأنصاري، وموسى بن عقبة، وجويرية بن أسماء - عن نافع.\n٢ - وأخرجه أحمد (٢/١٤١) قال: حدثنا هشيم. قال: أخبرنا منصور وابن عون، عن ابن سيرين.\n٣ - وأخرجه عبد بن حميد (٧٣٢) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والدارمي (١٤٥٢) قال: أخبرنا محمد بن أحمد بن أبي خلف، قال: حدثنا سفيان بن عيينة. عن عمرو. ومسلم (٢/١٥٩) قال: حدثنا محمد بن عباد. قال: حدثنا سفيان، عن عمرو، والترمذي (٤٣٤) قال: حدثنا الحسن بن علي. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والنسائي (٣/٢٥٢) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. قال: حدثنا عمرو. وفي (٣/٢٥٦) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبد الرزاق، قال: حدثنا معمر. (ح) وأخبرنا الحسين بن عيسى. قال: حدثنا سفيان، عن عمرو. وابن خزيمة (١١١١)، (١١٩٨) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان، عن عمرو بن دينار. كلاهما - معمر، وعمرو بن دينار - عن الزهري، عن سالم بن عبد الله.\n٤ - وأخرجه الترمذي في «الشمائل» (٢٨٥) قال: حدثنا قتيبة بن سعيد. قال: حدثنا مروان بن معاوية الفزاري، عن جعفر بن برقان، عن ميمون بن مهران.\n٥ - وأخرجه النسائي (٣/٢٥٤) قال: أخبرنا هشام بن عمار. قال: حدثنا يحيى - يعني ابن حمزة - قال: حدثنا الأوزاعي، عن يحيى، عن أبي سلمة قال: هو ونافع.\nخمستهم - نافع، وابن سيرين، وسالم، وميمون بن مهران، وأبو سلمة - عن عبد الله بن عمر، فذكره.\n(*) رواية عبد الكريم الجزري: «أن النبي -ﷺ- كان إذا أذن المؤذن صلى ركعتين، وحرم الطعام، وكان لا يؤذن حتى يطلع الفجر» .","vol":"6","page":13},{"text":"٤٠٧٩ - (س) عبد الله بن عباس - ﵄ -: قال: «كان ⦗١٤⦘ النبيُّ - ﷺ- يصلِّي ركعتي الفجر إذا سمع الأَذان، ويُخَفِّفُهُمَا» . أَخرجه النسائي، وقال: هذا حديث منكر (١) .\n_________\n(١) رواه النسائي ٣ / ٢٥٦ في قيام الليل، باب وقت ركعتي الفجر، وفيه عنعنة الأعمش وحبيب ابن أبي ثابت وهم مدلسان، ولذلك قال النسائي: هذا حديث منكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/٢٥٦) قال: أخبرنا أحمد بن نصر، قال: حدثنا عمرو بن محمد، قال: حدثنا عثام بن علي، قال: حدثنا الأعمش، عن حبيب بن أبي ثابت، عن سعيد بن جبير، فذكره.\nقال أبو عبد الرحمن النسائي: هذا حديث منكر.","vol":"6","page":13},{"text":"٤٠٨٠ - (خ م ت) عبد الله بن عمر - ﵄ -: قال أنس بن سيرين: «قلتُ لابن عمر: أرأيتَ الركعتين قبل صلاة الغداة: أُطِيلُ فيهما القراءَةَ؟ قال: كان النبيُّ - ﷺ- يُصَلِّي من الليل مَثْنَى مَثْنَى، ويوتر بركعة من آخر الليل، ويُصَلي ركعتين قبل صلاة الغداة، وكأَنَّ الأَذانَ بأُذنيه» . قال حماد: أي بسرعة، أخرجه البخاري، ومسلم، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مثنى مثنى): يعني أن في كل ركعتين تسليمًا، وقد تقدم ذكره.\n_________\n(١) رواه البخاري ٢ / ٤٠٥ في الوتر، باب ساعات الوتر، وفي المساجد، باب الحلق والجلوس في المسجد، وفي التهجد، باب كيف كانت صلاة النبي ﷺ، ومسلم رقم (٧٤٩) في صلاة المسافرين، باب صلاة الليل مثنى مثنى، والترمذي رقم (٤٦١) في الصلاة، باب ما جاء في الوتر بركعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١) (٤٨٦٠) قال: ثنا يزيد. وفي (٢/٤٥) (٥٠٤٩) و(٢/٧٨) (٥٤٩٠) قال: حدثنا محمد بن جعفر. ومسلم (٢/١٧٤) قال: حدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر.\nكلاهما - يزيد بن هارون، ومحمد بن جعفر - قال يزيد: أخبرنا. وقال محمد بن جعفر: حدثنا شعبة.\n٢ - وأخرجه أحمد (٢/٨٨) (٥٦٠٩) قال: حدثنا أبو كامل. والبخاري (٢/٣١) قال: حدثنا أبو النعمان. ومسلم (٢/١٧٤) قال: حدثنا خلف بن هشام، وأبو كامل. وابن ماجة (١١٤٤ و١١٧٤ و١٣١٨) قال: حدثنا أحمد بن عبدة. والترمذي (٤٦١) قال: حدثنا قتيبة. والنسائي في الكبرى «تحفة الأشراف» (٦٦٥٢) عن أحمد بن عبدة. وابن خزيمة (١٠٧٣ و١١١٢) قال: حدثنا أحمد بن عبدة الضبي.\nخمستهم - أبو كامل فضيل بن حسين، وأبو النعمان، وخلف بن هشام، وأحمد بن عبدة، وقتيبة - قالوا: حدثنا حماد بن زيد.\n٣ - وأخرجه أحمد (٢/١٢٦) (٦٠٩٠) قال: حدثنا يونس، قال: حدثنا حماد - يعني ابن سلمة.\nثلاثتهم - شعبة، وحماد بن زيد، وحماد بن سلمة - عن أنس بن سيرين، فذكره.","vol":"6","page":14},{"text":"٤٠٨١ - (د ت) يسار - مولى ابن عمر - ﵃ -: قال: «رآني ابنُ عمر وأنا أُصلِّي بعد طلوع الفجر، وأُسلِّم من ركعتين، فقال: يا يسار إِن رسولَ الله - ﷺ- خرج علينا ونحن نصلِّي كما تصلِّي، فقال لنا: ليُبلِّغِ الشاهدُ الغائبَ: لا تصلُّوا بعد الفجر إِلا سجدتين» . أَخرجه أَبو داود. ⦗١٥⦘\nوأَخرجه الترمذي مختصرًا: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا صلاة بعد الفجر إِلا سجدتين» (١) .\n_________\n(١) رواه أبو داود رقم (١٢٧٨) في الصلاة، باب الصلاة بعد العصر، والترمذي رقم (٤١٩) في الصلاة، باب ما جاء لا صلاة بعد طلوع الفجر إلا ركعتين، وفي سنده محمد بن الحصين، ويقال: أيوب ابن الحصين التميمي الحنظلي، وهو مجهول، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن في الباب عن عبد الله بن عمرو، وحفصة، وحديث حفصة رواه الشيخان وغيرهما من حديث أخيها عبد الله بن عمر عنها، قالت: كان رسول الله ﷺ إذا طلع الفجر لا يصلي إلا ركعتين خفيفتين، فالحديث حسن بهذه الشواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، وله شواهد: أخرجه أحمد (٢/١٠٤) (٥٨١١) قال: حدثنا عفان، قال: حدثنا وهيب. وأبو داود (١٢٧٨) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا وهيب. وابن ماجة (٢٣٥) قال: حدثنا أحمد بن عبدة، قال: أنبأنا عبد العزيز بن محمد الدراوردي. والترمذي (٤١٩) قال: حدثنا أحمد ابن عبدة، الضبي، قال: حدثنا عبد العزيز بن محمد.\nكلاهما - وهيب بن خالد، وعبد العزيز بن محمد الدراوردي -.\nقال وهيب: حدثنا قدامة بن موسى، قال: حدثنا أيوب بن حصين التميمي، عن أبي علقمة مولى عبد الله بن عباس، عن يسار مولى عبد الله بن عمر، فذكره.\nوقال عبد العزيز بن محمد الدراوردي: حدثني قدامة بن موسى، عن محمد بن الحصين التميمي، عن أبي علقمة مولى ابن عباس، عن يسار مولى ابن عمر، فذكره.\n* أخرجه أحمد (٢/٢٣) (٤٧٥٦) قال: حدثنا وكيع، قال: حدثنا قدامة بن موسى، عن شيخ، عن ابن عمر، فذكره.","vol":"6","page":14},{"text":"<span data-type=\"title\" id=toc-799>[النوع] الثالث: في القراءة فيهما</span>\n٤٠٨٢ - (م د س) عبد الله بن عباس - ﵄ -: «أَنَّ رسولَ الله - ﷺ- كان كثيرًا ما يقرأ في ركعتي الفجر: في الأُولى منهما: ﴿قُولُوا آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِليْنَا وَمَا أُنْزِلَ إِلى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأْسبَاطِ وَمَا أُوتِيَ مُوسَى وعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحنُ لَهُ مُسْلِمُونَ﴾ الآية التي في [البقرة: ١٣٦]، وفي الآخرة: ﴿آمَنَّا بِاللهِ واشْهَدْ بأنَّا مُسْلِمُونَ﴾ [آل عمران: ٥٢] .\nوفي رواية: كان يقرأ في ركعتي الفجر: ﴿قُولُوا آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِليْنَا﴾ والتي في آل عمران: ﴿تَعَالَوْا إِلى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾ [آل عمران: ٦٤]» . أَخرجه مسلم، وأبو داود، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٧٢٧) في صلاة المسافرين، باب استحباب ركعتي سنة الفجر، وأبو داود رقم (١٢٥٩) في الصلاة، باب في تخفيفهما، والنسائي ٢ / ١٥٥ في الافتتاح، باب القراءة في ركعتي الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٣٠) (٢٠٣٨) قال: ثنا ابن نمير. وفي (١/٢٣١) (٢٠٤٥) قال: حدثنا يعلى. وعبد بن حميد (٧٠٦) قال: حدثنا أبو نعيم، قال: حدثنا زهير بن معاوية. ومسلم (٢/١٦١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الفزاري - يعني مروان بن معاوية -. (ح) وحدثنا أبوبكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر (ح) وحدثني علي بن خشرم، قال: أخبرنا عيسى بن يونس. وأبو داود (١٢٥٩) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. والنسائي (٢/١٥٥) . وفي الكبرى (٩٢٦) قال: أخبرني عمران بن يزيد، قال: حدثنا مروان بن معاوية الفزاري. وابن خزيمة (١١١٥) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا أبو خالد.\nستتهم - ابن نمير، ويعلى، وزهير، والفزاري، وأبو خالد، وعيسى بن يونس - عن عثمان بن حكيم، قال: أخبرني سعيد بن يسار، فذكره.","vol":"6","page":15},{"text":"٤٠٨٣ - (د) أبو هريرة - ﵁ -: «أنه سمعَ رسولَ الله - ﷺ- يقول في ركعتي الفجر: ﴿قُولُوا آمَنَّا بِاللهِ وَمَا أُنْزِلَ إِليْنَا﴾ في الركعة الأولى، وبهذه الآية: ﴿ربنا آمَنَّا بِمَا أَنْزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ﴾ [آل عمران: ٥٣]، أو: ﴿إِنَّا أَرْسَلْنَاكَ بِالحَقِّ بَشِيرًا ونَذِيرًا ولا تُسأْلُ عَنْ أصحَابِ الجَحِيمِ﴾ [البقرة: ١١٩]» . قال أبو داود: شك الراوي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجحيم): من أسماء جهنم، وهو في اللغة: مُعظم النار.\n_________\n(١) رقم (١٢٦٠) في الصلاة، باب في تخفيفهما، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٦٠) قال: ثنا محمد بن الصباح بن سفيان. قال: ثنا عبد العزيز بن محمد، عن عثمان بن عمر - يعني ابن موسى - عن أبي الغيث، فذكره. قلت: الشاك هو عبد العزيز الدراوردي.","vol":"6","page":16},{"text":"٤٠٨٤ - (م د س) أبو هريرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- قرأ في ركعتي الفجر: ﴿قُلْ يَا أَيُّهَا الكافِرُونَ﴾ و: ﴿قُلْ هُوَ اللهُ أحد﴾» أخرجه مسلم، وأبو داود، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٧٢٦) في صلاة المسافرين، باب استحباب ركعتي سنة الفجر، وأبو داود رقم (١٢٥٦) في الصلاة، باب في تخفيفهما، والنسائي ٢ / ١٥٥ و١٥٦ في الافتتاح، باب القراءة في ركعتي الفجر: ﴿قل يا أيها الكافرون﴾ و﴿قل هو الله أحد﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٦٠) قال: حدثني محمد بن عباد وابن أبي عمر. وأبو داود (١٢٥٦) قال: حدثنا يحيى بن معين. وابن ماجة (١١٤٨) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي ويعقوب بن حميد بن كاسب. والنسائي (٢/١٥٥) وفي الكبرى (٩٢٧) قال: أخبرنا عبد الرحمن بن إبراهيم، دحيم.\nخمستهم - محمد بن عباد، وابن أبي عمر، ويحيى، وعبد الرحمن، ويعقوب - قالوا: حدثنا مروان بن معاوية، عن يزيد بن كسيان، عن أبي حازم، فذكره.","vol":"6","page":16},{"text":"٤٠٨٥ - (ت س) عبد الله بن عمر - ﵄ -: قال: «رَمَقْتُ رسولَ الله - ﷺ- شهرًا، وكان يقرأُ في الركعتين قبل الفجر: ﴿قُلْ يَا أَيُّهَا الكافِرُونَ﴾ و﴿قُلْ هُوَ اللهُ أحد﴾» . أخرجه الترمذي. ⦗١٧⦘\nوفي رواية النسائي قال: «رمقتُ النبيَّ - ﷺ- عشرين مرة يقرأ في الركعتين بعد المغرب، وفي الركعتين قبل الفجر: ﴿قُلْ يَا أَيُّهَا الكافِرُونَ﴾ و﴿قُلْ هُوَ اللهُ أحد﴾» (١) .\n_________\n(١) رواه الترمذي رقم (٤١٧) في الصلاة، باب ما جاء في تخفيف ركعتي الفجر، والنسائي ٢ / ١٧٠ في الصلاة، باب القراءة في الركعتين بعد المغرب، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/٢٤) (٤٧٦٣) و(٢/٥٨) (٥٢١٥) قال: حدثنا وكيع، قال: حدثنا إسرائيل. وفي (٢/٣٥) (٤٩٠٩) قال: حدثنا عبد الرزاق، قال: أخبرنا الثوري. وفي (٢/٩٤) (٥٦٩١) قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان. وفي (٢/٩٥) (٥٦٩٩) قال: حدثنا حجين ابن المثنى، قال: حدثنا إسرائيل. وفي (٢/٩٩) (٥٧٤٢) قال: حدثنا محمد بن عبد الله بن الزبير، قال: حدثنا إسرائيل. وابن ماجة (١١٤٩) قال: حدثنا أحمد بن سنان، ومحمد بن عبادة الواسطيان قالا: حدثنا أبو أحمد، قال: حدثنا سفيان. والترمذي (٤١٧) قال: حدثنا محمود بن غيلان، وأبو عمار، قالا: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان.\nكلاهما - إسرائيل، وسفيان الثوري - عن أبي إسحاق، عن مجاهد، فذكره.\n* أخرجه النسائي (٢/١٧٠)، وفي الكبرى (٩٧٤) قال: أخبرنا الفضل بن سهل الأعرج، قال: حدثني الأحوص بن جواب، قال: حدثنا عمار بن رزيق، عن أبي إسحاق، عن إبراهيم بن مهاجر، عن مجاهد، فذكره. وزاد في إسناده «إبراهيم بن مهاجر» .\nقلت: في إسناده أبو إسحاق، كأنه دلس الإسناد، ولمتنه شواهد.","vol":"6","page":16},{"text":"<span data-type=\"title\" id=toc-800>[النوع] الرابع: في الاضطجاع بعدهما</span>\n٤٠٨٦ - (خ م د ت) عائشة - ﵂ -: قالت: «كان رسولُ الله -ﷺ- إِذا صَلَّى ركعتي الفجر، فإن كنتُ مُسْتَيْقِظَة حدَّثَني، وإِلا اضطجع» . زاد في رواية: «حتى يُؤْذَن بالصلاة» . أخرجه البخاري ومسلم.\nوللبخاري: «كان النبيُّ -ﷺ- إِذا صلى ركعتي الفجر اضطجع على شِقِّهِ الأيمنِ» . ولمسلم مثل الأولى، بغير زيادة.\nوفي رواية أبي داود: «أن النبيَّ - ﷺ- كان إِذا قضى صلاته من آخر الليل، نَظَرَ، فإن كنتُ مستيقِظة حدَّثَني، وإن كنتُ نائمة أيقظني وصلى بالركعتين، ثم اضطجع حتى يأتيَه المؤذِّنُ فيُؤْذِنهُ بصلاة الصبح، فيُصلِّي ركعتين خفيفتين، ثم يخرج إِلى الصلاة» .\nوفي رواية الترمذي قالت: «كان رسولُ الله - ﷺ- إِذا صلى ركعتي ⦗١٨⦘ الفجر، فإِن كانت له إِليَّ حاجة كلَّمني، وإِلا خرج إِلى الصلاة» (١) .\n_________\n(١) رواه البخاري ٣ / ٣٦ في التطوع، باب من تحدث بعد الركعتين ولم يضطجع، وباب الحديث بعد ركعتي الفجر، ومسلم رقم (٧٤٣) في صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ في الليل، وأبو داود رقم (١٢٦٢) و(١٢٦٣) في الصلاة، باب الاضطجاع بعدها، والترمذي رقم (٤١٨) في الصلاة، باب ما جاء في الكلام بعد ركعتي الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٧٥) قال: حدثنا سفيان. قال: حدثنا أبو النضر. وفي (١٧٦) قال: حدثنا سفيان. قال: حدثنا زياد بن سعد الخراساني، عن ابن أبي عتاب. وفي (١٧٧) قال: حدثنا سفيان. قال: حدثنا محمد بن عمرو بن علقمة. وأحمد (٦/٣٥) قال: حدثنا عبد الرحمن، عن مالك، عن سالم أبي النضر. والدارمي (١٤٥٣) قال: حدثنا عبد الله بن سعيد. قال: حدثنا عبد الله بن إدريس، عن مالك بن أنس، عن سالم أبي النضر. والبخاري (٢/٧٠) قال: حدثنا بشر بن الحكم. قال: حدثنا سفيان. قال: حدثني سالم أبو النضر. وفي (٢/٧١) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. قال أبو النضر: حدثني. ومسلم (٢/١٦٨) قال: حدثنا أبو بكر بن أبي شيبة، ونصر بن علي وابن أبي عمر. قال أبو بكر: حدثنا سفيان بن عيينة، عن أبي النضر. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان، عن زياد بن سعد، عن ابن أبي عتاب. وأبو داود (١٢٦٢) قال: حدثنا يحيى بن حكيم. قال: حدثنا بشر بن عمر. قال: حدثنا مالك بن أنس، عن سالم أبي النضر. وفي (١٢٦٣) قال: حدثنا مسدد، قال: حدثنا سفيان، عن زياد بن سعد، عمن حدثه ابن أبي عتاب أو غيره. والترمذي (٤١٨) قال: حدثنا يوسف بن عيسى المروزي. قال: حدثنا عبد الله بن إدريس. قال: سمعت مالك بن أنس، عن أبي النضر. وابن خزيمة (١١٢٢) قال: حدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان، عن سالم أبي النضر.\nثلاثتهم - سالم أبو النضر، وابن أبي عتاب، ومحمد بن عمرو بن علقمة - عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"6","page":17},{"text":"٤٠٨٧ - (ت د) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «إِذا صلَّى أحدُكم الركعتين قبلَ الصبح فلْيضطَجع على يمينه» . أَخرجه الترمذي.\nوزاد أبو داود: «فقال له مَروانُ بن الحكم: أما يُجْزيءُ أحدَنا مَمْشاه إِلى المسجد حتى يضطجعَ على يمينه؟ قال: لا، فبلغ ذلك ابنَ عُمَرَ، فقال: أكْثَر أبو هريرة على نفسه، فقيل لابن عمر: هل تُنْكِرُ شيئًا مما يقول؟ قال: لا، ولكنَّه اجْتَرَأ وَجبُنَّا، قال: فبلغ ذلك أبا هريرة، قال: فما ذنبي، أن كنتُ حَفِظتُ ونَسُوا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اجترأ وجَبُنّا): الاجتراء الإقدام على الشيء من غير خوف ولا فزع، والجبن خلافه.\n_________\n(١) رواه أبو داود رقم (١٢٦١) في الصلاة، باب الاضطجاع بعدها، والترمذي رقم (٤٢٠) في الصلاة، باب ما جاء في الاضطجاع بعد ركعتي الفجر، وإسناده حسن، وقد ثبت ذلك من فعله ﷺ، وهو في \" الصحيحين \" وغيرهما كما في الحديث الذي قبله، والظاهر أن المراد من الأحاديث الواردة في ذلك قولًا وفعلًا: أن يستريح المصلي بعد طول صلاة الليل لينشط لفريضة الصلاة، أو هي استراحة لانتظار الصلاة فقط، وقد أفاض القول في هذا البحث العلامة أبو الطيب شمس الحق العظيم آبادي الهندي في كتابه \" إعلام أهل العصر بأحكام ركعتي الفجر \" ص ١٤ - ٢٠ فارجع إليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤١٥) قال: حدثنا عفان. وأبو داود (١٢٦١) قال: حدثنا مسدد وأبو كامل وعبيد الله بن عمر بن ميسرة. والترمذي (٤٢٠) قال: حدثنا بشر بن معاذ العقدي. وابن خزيمة (١١٢٠) قال: حدثنا بشر بن معاذ العقدي.\nخمستهم - عفان، ومسدد، وأبو كامل، وعبيد الله، وبشر بن معاذ - عن عبد الواحد بن زياد. قال: حدثنا الأعمش، عن أبي صالح، فذكره.\n(*) رواية أحمد والترمذي مختصرة على متن الحديث فقط.\n* أخرجه ابن ماجة (١١٩٩) قال: حدثنا عمر بن هشام. قال: حدثنا النضر بن شميل. قال: أنبأنا شعبة. والنسائي في الكبرى (١٣٦٥) قال: حدثنا أحمد بن عثمان بن حكيم. قال: حدثنا محمد بن صلت كوفي. قال: حدثنا أبو كدينة.\nكلاهما - شعبة، وأبو كدينة - عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة، بنحوه.","vol":"6","page":18},{"text":"٤٠٨٨ - () نافع - مولى ابن عمر - ﵃ -: «أن ابن عمر رأى رجلًا صلى ركعتي الفجر ثم اضطجع، فقال: ما حملك على ما صنعتَ؟ فقال: أردتُ أَن أفصل بين صلاتَيَّ، فقال له: وأيُّ فصل أفضل من السلام؟ قال: فإنها سُنَّة، قال: بل هي بدعة» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، قال الحافظ في \" الفتح \": ما حكي عن ابن عمر أنه بدعة، فإنه شذ بذلك حتى روي عنه أنه أمر بحصب من اضطجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n شاذ أو منكر: هذا الأثر من زيادات رزين على الأصول. والثابت عن ابن عمر عكس ذلك.","vol":"6","page":19},{"text":"<span data-type=\"title\" id=toc-801>[النوع] الخامس: في صلاتهما بعد الفريضة</span>\n<span data-type=\"title\" id=toc-802>جوازه</span>\n٤٠٨٩ - (ت د) محمد بن إبراهيم [التيمي] عن قيس [بن عمرو]: قال: «خرج رسولُ الله - ﷺ-، فأقيمت الصلاةُ، فصلَّيتُ معه الصبحَ، ثم انصرفَ النبيُّ - ﷺ- فوجدني أُصلي، فقال: مهلًا يا قيسُ، أصلاتان معًا؟ فقلتُ: يا رسولَ الله، إِني لم أكن ركعتُ ركعتي الفجر، قال: فلا إذًا» . أخرجه الترمذي.\nوفي رواية أبي داود عن قيس [بن عمرو] قال: «رأَى رسولُ الله - ﷺ- رجلًا يصلي بعد صلاة الصبح ركعتين، فقال رسولُ الله - ﷺ-: صلاة الصبح ركعتان (١)، فقال الرجل: إِني لم أكنْ صليتُ الركعتين اللَّتَيْن قبلهما، ⦗٢٠⦘ فصليتُهما الآن، فسكَت رسولُ الله - ﷺ-» .\nوفي رواية عبدِ ربِّه، ويحيى ابني سعيد: «أَن جدَّهم صلى مع النبيِّ - ﷺ-» ... بهذه القصة، مرسل (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَهْلًا): بمعنى أمهل أي تأنّ واتئد، يقال للواحد والاثنين والجمع والمذكر والمؤنث بلفظ واحد.\n_________\n(١) في الأصل: صلاة الصبح ركعتين، وهو خطأ، والتصحيح من نسخ أبي داود المطبوعة.\n(٢) رواه أبو داود رقم (١٢٦٧) في الصلاة، باب من فاتته متى يقضيها، والترمذي رقم (٤٢٢) في الصلاة، باب ما جاء فيمن تفوته الركعتان قبل الفجر يصليهما بعد صلاة الفجر، وقال الترمذي: وإسناد هذا الحديث ليس بمتصل، محمد بن إبراهيم التيمي لم يسمع من قيس. أقول: ولكن للحديث شواهد وطرق يقوى بها، منها ما رواه الحاكم ١ / ٢٧٤ و٢٧٥، والبيهقي ٢ / ٤٨٣ من طريق الربيع بن سليمان: حدثنا أسد بن موسى، حدثنا الليث بن سعد عن يحيى بن سعيد عن أبيه عن جده قيس بن قهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٦٨) قال: حدثنا سفيان. وأحمد (٥/٤٤٧) قال: حدثنا ابن نمير. وأبو داود (١٢٦٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا ابن نمير. وابن ماجة (١١٥٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. والترمذي (٤٢٢) قال: حدثنا محمد بن عمرو السواق البلخي، قال: حدثنا عبد العزيز بن محمد. وابن خزيمة (١١١٦) قال: حدثنا أبو الحسن عمر بن حفص، قال: حدثنا سفيان.\nثلاثتهم - سفيان بن عيينة، وعبد الله بن نمير، وعبد العزيز - عن سعد بن سعيد بن قيس، عن محمد بن إبراهيم، فذكره.\n(*) قال سفيان: كان عطاء بن أبي رباح يحدث بهذا الحديث عن سعد بن سعيد.\nوقال أبو داود: وروى عبد ربه ويحيى ابنا سعيد هذا الحديث مرسلا، أن جدهم صلى مع النبي -ﷺ-.\nوقال الترمذي: وإسناد هذا الحديث ليس بمتصل، محمد بن إبراهيم التيمي لم يسمع من قيس.\n* أخرجه أحمد (٥/٤٤٧) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: وسمعت عبد ربه بن سعيد، أخا يحيى بن سعيد، يحدث عن جده، قال: خرج إلى الصبح ... فذكر الحديث.\n* وأخرجه ابن خزيمة (١١١٦) قال: حدثنا الربيع بن سليمان المرادي ونصر بن مرزوق بخبر غريب غريب، قالا: حدثنا أسد بن موسى، قال: حدثنا الليث بن سعد، قال: حدثنا يحيى بن سعيد، عن أبيه، عن جده قيس بن عمرو، نحوه.\nقال الحافظ في «الإصابة» (٨/٢٠٤) (٧٢٠٥): قد أخرج أحمد من طريق ابن جريج: سمعت عبد الله بن سعيد يحدث عن جده - نحوه - فإن كان الضمير لعبد الله فهو مرسل، لأنه لم يدركه، وإن كان لسعيد فيكون محمد بن إبراهيم فيه قد توبع، وأخرج بن مندة من طريق أسد بن موسى، عن الليث، عن يحيى، عن أبيه، عن جده، وقال: غريب تفرد به أسد موصولا، وقال غيره: عن الليث، عن يحيى إن حديثه - كذا - مرسل، والله أعلم. أ. هـ.","vol":"6","page":19},{"text":"٤٠٩٠ - () عبد الله بن مسعود - ﵁ -: «أَن رجلًا صلى مع رسولِ الله - ﷺ- الصبح، فلما انصرف صلى ركعتين، فقال له رسولُ الله - ﷺ-: آلصُّبْحَ أربعًا؟ فقال: يا رسولَ الله، إِني كُنتُ لم أُصلِّ ركعتي الفجر، قال: فلا إِذًا» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وهو بمعنى الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين العبدري على الأصول. لم أقف عليه.","vol":"6","page":20},{"text":"<span data-type=\"title\" id=toc-803>المنع منه</span>\n٤٠٩١ - (خ م س) عبد الله بن مالك بن بحينة - ﵁ ⦗٢١⦘: قال: «مرَّ رسولُ الله -ﷺ- برجل - وفي رواية: أنه رأى رجلًا - قد أُقيمتِ الصلاةُ يُصلِّي ركعتين، فلما انصرف رسولُ الله - ﷺ- لاثَ به الناس، فقال له رسولُ الله - ﷺ-: آلصبحَ أربعًا؟ آلصبحَ أربعًا؟» . أخرجه البخاري ومسلم.\nولمسلم قال: «أُقيمت صلاةُ الصبح، فرأى رسولُ الله -ﷺ- رجلًا يصلِّي والمؤذِّنُ يُقيمُ، فقال: أُتصلِّي الصبحَ أربعًا؟» .\nوفي أخرى له: «أَنَّهُ مرَّ برجل يُصلي وقد أُقيمت صلاةُ الصبح، فكلَّمه بشيء لا ندري ما هو؟ فلما انصرفنا أحَطْنا به، نقول: ماذا قال لك رسولُ الله -ﷺ-؟ قال: قال لي: يُوشِك أن يُصَلِّيَ أحدُكم الصبحَ أَربعًا» .\nوأَخرج النسائي رواية مسلم الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لاث): فلان بفلان أي دار به ولاذ به.\n(يوشك): أوشك يوشك إذا أسرع، والوَشْك السرعة.\n_________\n(١) رواه البخاري ٢ / ١٢٥ و١٢٦ في صلاة الجماعة، باب إذا أقيمت الصلاة فلا صلاة إلا المكتوبة، ومسلم رقم (٧١١) في صلاة المسافرين، باب كراهة الشروع في نافلة بعد شروع الأذان، والنسائي ٢ / ١١٧ في الإمامة، باب ما يكره من الصلاة عند الإقامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٤٥) قال: حدثنا يحيى بن سعيد. قال: وحدثنا شعبة. وفي (٥/٣٤٥) قال: حدثنا يعقوب. قال: حدثنا أبي. وفي (٥/٣٤٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحجاج، قال: أخبرنا شعبة. والدارمي (١٤٥٧) قال: حدثنا هاشم بن القاسم، قال: حدثنا شعبة. والبخاري (١/١٦٨) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا إبراهيم بن سعد. (ح) وحدثني عبد الرحمن - يعني ابن بشر - قال: حدثنا بهز بن أسد، قال: حدثنا شعبة. ومسلم (٢/١٥٤) قال: حدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا إبراهيم بن سعد. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وابن ماجة (١١٥٣) قال: حدثنا أبو مروان محمد بن عثمان العثماني، قال: حدثنا إبراهيم بن سعد. والنسائي (٢/١١٧) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة. وفي الكبرى «تحفة الأشراف» (٩١٥٥) عن محمود بن غيلان، عن وهب بن جرير، عن شعبة.\nثلاثتهم - شعبة، وإبراهيم بن سعد، وأبو عوانة - عن سعد بن إبراهيم، عن حفص بن عاصم بن عمر، فذكره.","vol":"6","page":20},{"text":"٤٠٩٢ - (م د س) عبد الله بن سرجس - ﵁ -: قال: «دخل رجل المسجدَ ورسولُ الله - ﷺ- في صلاة الغداة، فصلَّى ركعتين في ⦗٢٢⦘ جانب المسجد، ثم دخل مع رسول الله - ﷺ-، فلما سلَّم رسولُ الله - ﷺ- قال: يا فلان، بأيِّ الصلاتين اعتدَدْتَ: [أ] بصلاتك وحدَك، أم بصلاتك معنا؟» . أخرجه مسلم، وأبو داود، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٧١٢) في صلاة المسافرين، باب كراهة الشروع في نافلة بعد شروع المؤذن، وأبو داود رقم (١٢٦٥) في الصلاة، باب إذا أدرك الإمام ولم يصل ركعتي الفجر، والنسائي ٢ / ١١٧ في الإمامة، باب فيمن يصلي ركعتي الفجر والإمام في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٨٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٢/١٥٤) قال: حدثنا أبو كامل الجحدري، قال: حدثنا حماد - يعني ابن زيد - (ح) وحدثني حامد بن عمر البكراوي، قال: حدثنا عبد الواحد - يعني ابن زياد - (ح) وحدثنا ابن نمير، قال: حدثنا أبو معاوية (ح) وحدثني زهير بن حرب، قال: حدثنا مروان بن معاوية الفزاري. وأبو داود (١٢٦٥) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد. وابن ماجة (١١٥٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية. والنسائي (٢/١١٧) وفي الكبرى (٨٥١) قال: أخبرنا يحيى بن حبيب بن عربي، قال: حدثنا حماد. وابن خزيمة (١١٢٥) قال: حدثنا أحمد بن المقدام العجلي، قال: حدثنا حماد -يعني ابن زيد - (ح) وحدثنا أحمد بن عبدة، قال: أخبرنا عباد - يعني ابن عباد المهلبي - (ح) وحدثنا أحمد بن عبدة أيضا، عن عبد الواحد بن زياد. (ح) وحدثنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا الفزاري - يعني مروان بن معاوية - (ح) وحدثنا أحمد بن منيع، قال: حدثنا أبو معاوية. (ح) وحدثنا بندار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا محمد بن يحيى القطعي، قال: حدثنا محمد بن بكر، قال: أخبرنا شعبة.\nستتهم - شعبة، وحماد، وعبد الواحد، وأبو معاوية، ومروان، وعباد - عن عاصم الأحول، فذكره.","vol":"6","page":21},{"text":"٤٠٩٣ - (ط) أبو سلمة [بن عبد الرحمن]: قال: «سمع قوم الإِقامةَ، فقامُوا يصلُّون، فخرج عليهم رسولُ الله - ﷺ-، فقال: أَصلاتان معًا؟ أصلاتان معًا؟ وذلك في صلاة الصبح في الركعتين اللتين قبل الصبح» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ١٢٨ في صلاة الليل، باب ما جاء في ركعتي الفجر، وهو مرسل، وفي إسناده أيضًا شريك ابن عبد الله بن أبي نمر، وهو صدوق يخطئ، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، منقطع: أخرجه مالك في «الموطأ» (٢٨٣) قال: عن شريك بن عبد الله بن نمير، عن أبي سلمة بن عبد الرحمن، فذكره.\nقال أبو عمر: لم تختلف رواة مالك في إرساله إلا الوليد بن مسلم، فرواه عن مالك عن شريك عن أنس، ورواه الدراوردي عن شريك عن أبي سلمة عن عائشة.","vol":"6","page":22},{"text":"<span data-type=\"title\" id=toc-804>قضاؤهما</span>\n٤٠٩٤ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «من لم يُصَلِّ ركعتي الفجر فليُصلهما بعدما تطلُع الشمس» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٤٢٣) في الصلاة، باب ما جاء في إعادتهما بعد طلوع الشمس، من طريق عمر بن عاصم الكلابي عن همام عن قتادة عن النضر بن أنس عن بشير بن نهيك عن أبي هريرة، ورواه أيضًا الحاكم ١ / ٢٧٤ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٤٢٣) قال: حدثنا عقبة بن مكرم العمي البصري. وابن خزيمة (١١١٧) قال: حدثنا علي بن نصر بن علي الجهضمي وعبد القدوس بن محمد بن شعيب بن الحبحاب.\nثلاثتهم - عقبة بن مكرم، وعلي بن نصر، وعبد القدوس - عن عمرو بن عاصم، عن همام، عن قتادة، عن النضر بن أنس، عن بشير بن نهيك، فذكره.\n(*) قال أبو عيسى الترمذي: هذا حديث لا نعرفه إلا من هذا الوجه. قال: ولا نعلم أحدا روى هذا الحديث عن همام بهذا الإسناد نحو هذا إلا عمرو بن عاصم الكلابي، والمعروف من حديث قتادة عن النضر بن أنس، عن بشير بن نهيك، عن أبي هريرة، عن النبي -ﷺ- قال: «من أدرك ركعة من صلاة الصبح، قبل أن تطلع الشمس، فقد أدرك الصبح» .","vol":"6","page":22},{"text":"٤٠٩٥ - (ط) مالك بن أنس - ﵀ -: بلغه: «أن ابنَ عمر فاتَتْه ركعتا الفجر، فقضاهما بعد أن طلعتِ الشمسُ» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ١٢٨ في صلاة الليل، باب ما جاء في ركعتي الفجر، وإسناده منقطع، ولكن يشهد له معنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك في «الموطأ» (٢٨٤) .","vol":"6","page":23},{"text":"<span data-type=\"title\" id=toc-805>الفرع الثالث: في راتبة الظهر</span>\n٤٠٩٦ - (خ م ت) عبد الله بن عمر - ﵄ -: قال: «صليتُ مع رسولِ الله - ﷺ- ركعتين قبل الظهر، وركعتين بعدها» . أخرجه البخاري، ومسلم، والترمذي (١) .\n_________\n(١) رواه البخاري ٣ / ٤٠ في التطوع، باب ما جاء في التطوع مثنى مثنى، وباب التطوع بعد المكتوبة، وباب الركعتين قبل الظهر، وفي الجمعة، باب الصلاة بعد الجمعة وقبلها، ومسلم رقم (٧٢٩) في صلاة المسافرين، باب فضل السنن الراتبة وبيان عددهن، والترمذي رقم (٤٢٥) في الصلاة، باب ما جاء في الركعتين بعد الظهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"6","page":23},{"text":"٤٠٩٧ - (ت) علي بن أبي طالب - ﵁ -: قال: «كان النبيُّ - ﷺ- يُصَلِّي قبل الظهر أربعًا، وبعدها ركعتين» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٢٤) في الصلاة، باب ما جاء في الأربع قبل الظهر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن تقدم تخريجه. راجع الحديث رقم (٤٠٦٩) .","vol":"6","page":23},{"text":"٤٠٩٨ - (ت) عائشة - ﵂ -: «أن النبيَّ - ﷺ- كان إِذا لم يُصَلِّ أربعًا قبل الظهر صلاها بعدها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٢٦) في الصلاة، باب ما جاء في الركعتين بعد الظهر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه ابن ماجة (١١٥٨) قال: حدثنا محمد بن يحيى وزيد بن أخزم ومحمد بن معمر، قالوا:حدثنا موسى بن داود الكوفي. قال: حدثنا قيس بن الربيع، عن شعبة. والترمذي (٤٢٦) قال: حدثنا عبد الوارث بن عبيد الله العتكي المروزي. قال: أخبرنا عبد الله بن المبارك.\nكلاهما - شعبة، وعبد الله بن المبارك - عن خالد الحذاء،عن عبد الله بن شقيق، فذكره.","vol":"6","page":23},{"text":"٤٠٩٩ - (ت د س) أم حبيبة - ﵂ -: قالت: قال رسول الله -ﷺ-: «من صلَّى قبل الظهر أربعًا، وبعدها أربعًا حرَّمه الله على النار» .\nوفي رواية قالت: سمعتُ رسولَ الله - ﷺ- يقول: «من حافظ على أربعِ ركعات قبل الظهر، وأَربع بعدها، حرَّمه الله على النار» . أَخرجه الترمذي، وأخرج أبو داود، والنسائي الثانية.\nوفي أخرى للنسائي: «فتمَسّ وجهَه النارُ أبدًا إن شاء الله» (١) .\n_________\n(١) رواه أبو داود رقم (١٢٦٩) في الصلاة، باب الأربع قبل الظهر وبعدها، والترمذي رقم (٤٢٧) و(٤٢٨) في الصلاة، باب ما جاء في الركعتين قبل الظهر، والنسائي ٣ / ٢٦٥ في قيام الليل، باب الاختلاف على إسماعيل بن خالد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه أحمد (٦/٣٢٥) قال: حدثنا روح. قال: حدثنا الأوزاعي، عن حسان بن عطية. وفي (٦/٤٢٦) قال: حدثنا أبو عبد الرحمن المقرئ. قال: حدثنا محمد بن عبد الله الشعيثي. (ح) ويزيد. قال: أخبرنا محمد بن عبد الله الشعيثي. عن أبيه. وأبو داود (١٢٦٩) قال: حدثنا مؤمل ابن الفضل. قال: حدثنا محمد بن شعيب، عن النعمان، عن مكحول. وابن ماجة (١١٦٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون. قال: حدثنا محمد بن عبد الله الشعيثي، عن أبيه. والترمذي (٤٢٧) قال: حدثنا علي بن حجر. قال: أخبرنا يزيد بن هارون، عن محمد بن عبد الله الشعيثي. عن أبيه. وفي (٤٢٨) قال: حدثنا أبو بكر محمد بن إسحاق البغدادي. قال: حدثنا عبد الله بن يوسف التنيسي الشامي. قال: حدثنا الهيثم بن حميد. قال: أخبرني العلاء - هو ابن الحارث - عن القاسم أبي عبد الرحمن. والنسائى (٣/٢٦٤) . وفي الكبرى (١٣٨٩) قال: أخبرني يزيد بن محمد بن عبد الصمد. قال: حدثنا هشام العطار. قال: حدثنا إسماعيل بن عبد الله بن سماعة، عن موسى بن أعين، عن أبي عمرو الأوزاعي، عن حسان بن عطية. وفي (٣/٢٦٥) وفي الكبرى (١٣٩٤) قال: أخبرنا هلال بن العلاء بن هلال. قال: حدثنا أبي. قال: حدثنا عبيد الله، عن زيد بن أبي أنيسة. قال: حدثني أيوب رجل من أهل الشام، عن القاسم الدمشقي. وفي (٣/٢٦٥) . وفي الكبرى (١٣٩٦) قال: أخبرنا أحمد بن ناصح. قال: حدثنا مروان بن محمد، عن سعيد بن عبد العزيز، عن سليمان بن موسى، عن مكحول. وفي (٣/٢٦٥) . وفي الكبرى (١٣٩٠) قال: أخبرنا محمود بن خالد، عن مروان بن محمد. قال: حدثنا سعيد بن عبد العزيز، عن سليمان بن موسى. عن مكحول. وفي (٣/٢٦٦) وفي الكبرى (١٣٩٥) قال: أخبرنا عمرو بن علي، قال: حدثنا أبو قتيبة. قال: حدثنا محمد بن عبد الله الشعيثي، عن أبيه. وابن خزيمة (١٩١١) قال: حدثنا نصر بن مرزوق. قال: حدثنا عمرو - يعني ابن أبي سلمة -. قال: حدثنا صدقة، عن النعمان بن المنذر، عن مكحول. وفي (١١٩٢) قال: حدثنا نصر بن مرزوق. قال: حدثنا عبد الله بن يوسف. قال: حدثنا الهيثم - يعني ابن حميد -. قال: أخبرنا النعمان - يعني ابن المنذر - عن مكحول.\nأربعتهم - حسان بن عطية، وعبد الله بن المهاجر الشعيثي، ومكحول، والقاسم بن عبد الرحمن أبو عبد الرحمن الشامي - عن عنبسة بن أبي سفيان، فذكره.\n(*) في رواية محمود بن خالد: قال مروان بن محمد: وكان سعيد إذا قرئ عليه، عن أم حبيبة، عن النبي -ﷺ- أقر بذلك ولم ينكره، وإذا حدثنا به هو لم يرفعه.\n(*) قال النسائي: مكحول لم يسمع من عنبسة شيئا.\n(*) وأخرجه أحمد (٦/٣٢٦) قال: حدثنا حسن بن موسى. قال: حدثنا ابن لهيعة، قال: حدثنا سليمان ابن موسى. قال: أخبرني مكحول، أن مولى لعنبسة بن أبي سفيان حدثه، أن عنبسة بن أبي سفيان أخبره، فذكره.","vol":"6","page":24},{"text":"٤١٠٠ - (د) أبو أيوب الأنصاري - ﵁ -: قال: قال رسول الله -ﷺ-: «أَربع قبل الظهر ليس فيهنَّ تسليم تُفْتح لهنَّ أَبواب السماء» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (١٢٧٠) في الصلاة، باب الأربع قبل الظهر وبعدها، ورواه أيضًا ابن ماجة رقم (١١٥٧)، وفي سنده عبيدة بن معتب الضبي، وهو ضعيف تغير بأخرة، كما في \" التقريب \"، ومعناه عند الترمذي بغير إسناد تعليقًا على الحديث رقم (٤٧٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:\n١- أخرجه الحميدي (٣٨٥) قال: حدثنا سفيان. وأحمد (٥/٤١٦) قال: حدثنا أبو معاوية. وابن ماجة (١١٥٧) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي في «الشمائل» (٢٩٤) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو معاوية. وابن خزيمة (١٢١٤) قال: حدثنا علي بن حجر. قال: حدثنا محمد بن يزيد الواسطي. (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع. (ح) وحدثنا بندار، قال: حدثنا أبو داود، قال: حدثنا شعبة. خمستهم - سفيان، وأبو معاوية، ووكيع، ومحمد بن يزيد، وشعبة - عن عبيدة بن معتب الضبي، عن إبراهيم النخعي، عن سهم بن منجاب، عن قزعة.\n٢ - وأخرجه عبد بن حميد (٢٢٦) قال: حدثنا يعلى. وأبو داود (١٢٧٠) قال: حدثنا ابن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. كلاهما - يعلى، وشعبة - عن عبيدة، عن إبراهيم، عن ابن منجاب.\nكلاهما - قزعة، وابن منجاب - عن القرثع، فذكره.\n* أخرجه الترمذي في «الشمائل» (٢٩٣) قال: حدثنا أحمد بن منيع، عن هشيم، قال: أنبأنا عبيدة، عن إبراهيم، عن سهم بن منجاب، عن قرثع الضبي، أو عن قزعة، عن قرثع، فذكره.\n* وأخرجه ابن خزيمة (١٢١٤) قال: حدثنا بندار، قال: حدثنا محمد، قال: حدثنا شعبة، عن عبيدة، عن ابن منجاب، عن رجل، عن قرثع الضبي، فذكره.\nقال أبو داود: عبيدة ضعيف.\nقلت: وله لفظ آخر، ضعيف أيضا:\nعن علي بن الصلت، عن أبي أيوب الأنصاري، أنه كان يصلي أربع ركعات قبل الظهر، فقيل له: إنك تديم هذه الصلاة؟ فقال:\n«إني رأيت رسول الله -ﷺ- يفعله، فسألته؟ فقال: «إنها ساعة تفتح فيها أبواب السماء، فأحببت أن يرتفع لي فيها عمل صالح»\nأخرجه أحمد (٥/٤١٨) قال: حدثنا يحيى بن آدم. وابن خزيمة (١٢١٥) قال: حدثناه أبو موسى، قال: حدثنا أبو أحمد.\nكلاهما - يحيى، وأبو أحمد - قالا: حدثنا شريك، عن الأعمش، عن المسيب بن رافع، عن علي بن الصلت، فذكره.\n* وأخرجه أحمد (٥/٤١٩) قال: حدثنا عبد الله بن الوليد. وابن خزيمة (١٢١٥) قال: حدثنا أبو موسى، قال: حدثنا مؤمل بن إسماعيل.\nكلاهما - ابن الوليد، ومؤمل - قالا: حدثنا سفيان، قال: حدثنا الأعمش، عن المسيب بن رافع، عن رجل من الأنصار، عن أبي أيوب، نحوه.\nقال ابن خزيمة: ولست أعرف علي بن الصلت هذا، ولا أدري من أي بلاد الله هو، ولا أفهم ألقي أبا أيوب أم لا، ولا يحتج بمثل هذه الأسانيد - علمي - إلا معاند، أو جاهل.","vol":"6","page":24},{"text":"٤١٠١ - (ت) عبد الله بن السائب - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان يُصَلِّي أربعًا بعد أن تزولَ الشمسُ قبل الظهر، وقال: إِنَّها ساعة تفتح فيها أبوابُ السماء، وأُحِبُّ أن يَصْعَدَ لي فيها عمل صالح» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٤٧٨) في الصلاة، باب ما جاء في الصلاة عند الزوال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١١) . والترمذي (٤٧٨) وفي الشمائل (٢٩٥) قال: حدثنا أبو موسى محمد بن المثنى. والنسائي في الكبرى (٣٢٣) قال: أخبرني هارون.\nثلاثتهم - أحمد، وابن المثنى، وهارون - عن أبي داود الطيالسي، عن محمد بن مسلم بن أبي الوضاح - أبي سعيد المؤدب - عن عبد الكريم الجزري، عن مجاهد، فذكره.","vol":"6","page":24},{"text":"٤١٠٢ - (ت) عمر بن الخطاب - ﵁ -: قال: سمعتُ رسولَ الله -ﷺ- يقول: «أربع قبل الظهر، وبعد الزوال تُحْسَبُ بِمثْلِهِنَّ في السَّحَر، وما من شيء إِلا وَهُوَ يُسبِّحُ اللهَ تلكَ الساعةَ، ثم قرأَ: ﴿يَتَفَيَّؤُ ظِلالُهُ عَنْ اليَمِينِ والشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ﴾ [النحل: ٤٨]» . أَخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَتَفيَّأ) التفيؤ: تحول الظل من جهة إلى أخرى، وفاء الفَيء: إذا رجع من الغرب إلى الشرق، وذلك بعد الزوال.\n(الشمائل): جمع شمال، وهو ضد اليمين، وذلك جمع على غير قياس.\n(داخرون): أي صاغرون.\n_________\n(١) رقم (٣١٢٧) في التفسير، باب ومن سورة النحل، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث علي بن عاصم. أقول: وعلي بن عاصم وهو ابن صهيب الواسطي التيمي، يخطئ ويصر، كما في \" التقريب \" وفي سنده أيضًا يحيى البكاء، وهو ضعيف أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه عبد بن حميد (٢٤) . والترمذي (٣١٢٨) قال: حدثنا عبد بن حميد، قال: حدثنا علي بن عاصم، عن يحيى البكاء، قال: حدثني عبد الله بن عمر، فذكره.","vol":"6","page":25},{"text":"<span data-type=\"title\" id=toc-806>الفرع الرابع: في راتبة العصر قبلها وبعدها</span>\n٤١٠٣ - (د) علي بن أبي طالب - ﵁ -: قال: «كان رسولُ الله -ﷺ- يُصَلِّي قبل (١) العصر ركعتين» . أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: بعد، وهو خطأ.\n(٢) رقم (١٢٧٢) في الصلاة، باب الصلاة قبل العصر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: تقدم تخريجه برقم (٤٠٦٩) .","vol":"6","page":25},{"text":"٤١٠٤ - (ت د) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «رحمَ اللهُ امْرَءًا صَلَّى قبلَ العَصْرِ أَربَعًا» . أَخرجه الترمذي، وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (١٢٧١) في الصلاة، باب الصلاة قبل العصر، والترمذي رقم (٤٣٠) في الصلاة، باب ما جاء في الأربع قبل العصر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١١٧) (٥٩٨٠) . وأبو داود (١٢٧١) قال: حدثنا أحمد بن إبراهيم. والترمذي (٤٣٠) قال: حدثنا يحيى بن موسى، ومحمود بن غيلان، وأحمد بن إبراهيم الدورقي، وغير واحد. وابن خزيمة (١١٩٣) قال: حدثنا سلمة بن شبيب. (ح) وحدثنا أحمد بن عبد الله بن علي بن سويد بن منجوف.\nستتهم - أحمد بن حنبل، وأحمد بن إبراهيم، ويحيى بن موسى، ومحمود بن غيلان، وسلمة بن شبيب، وأحمد بن عبد الله بن علي بن سويد - عن سليمان بن داود، أبي داود الطيالسي، قال: حدثنا محمد بن مسلم بن مهران، قال: حدثني جدي، فذكره.","vol":"6","page":26},{"text":"٤١٠٥ - (ت) علي بن أبي طالب - ﵁ -: قال: «كان رسولُ الله -ﷺ- يُصَلِّي قبل العصرِ أربع ركعات، يَفْصِلُ بينهنَّ بالتسليم على الملائكة المُقَرَّبينَ، ومن تَبِعهم من المسلمينَ والمؤمنين» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٢٩) في الصلاة، باب ما جاء في الأربع قبل العصر، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: تقدم تخريجه. راجع الحديث رقم (٤٠٦٩) .","vol":"6","page":26},{"text":"٤١٠٦ - (خ م د س) عائشة - ﵂ -: قالت: «ما كان النبيُّ -ﷺ- يأتيني في يوم بعد العصر إِلا صلَّى ركعتين» .\nوفي رواية قالت: «ما ترك رسولُ الله - ﷺ-[ركعتين] بعد العصر عندي قَطُّ» . أَخرجه البخاري ومسلم.\nوللبخاري عن عبد العزيز بن رُفَيع قال: «رأيتُ عبدَ الله بنَ الزُّبَير يطوف بعد الفجر ويصَلِّي ركعتين، ورأيت عبدَ الله بنَ الزُّبير يصلي بعد العصر، ويخبرُ أن عائشةَ حدَّثَتْهُ: أن النبيَّ - ﷺ- لم يدخل بيتها إِلا صلاهما» . ⦗٢٧⦘\nوله في أخرى عن أيمن المكي: أنه سمع عائشةَ تقول: «والذي ذَهَبَ به، ما تركَهما حتى لقي الله، وما لقي الله حتى ثَقُل عن الصلاة، وكان يصلي كثيرًا من صلاته قاعدًا - تعني الركعتين بعد العصر - وكان النبيُّ - ﷺ- يُصَلِّيهما، ولا يصليهما في المسجد، مخافةَ أن يُثْقِلَ على أُمَّته، وكان يُحِبُّ ما يُخفِّف عنهم» .\nولمسلم: «أن أبا سلمةَ سأل عائشةَ عن السجدتين اللتين كان رسولُ الله - ﷺ- يُصَلِّيهما بعد العصر؟ فقالت: كان يصلِّيهما قبل العصر، ثم إِنَّهُ شُغِلَ عنهما، أو نسيهما، فصلاهما بعد العصر، ثم أثبتهما، وكان إِذا صلى صلاة أثبتَها، تعني: داوم عليها» .\nوله في أخرى قالت: «لم يَدَعْ رسولُ الله - ﷺ- الركعتين بعد العصر» . وقالت: قال رسول الله - ﷺ-: «لا تتحرَّوْا طلوع الشمس، ولا غروبَها، فَتُصلُّوا عند ذلك» .\nوأخرج أبو داود، قالت: «ما من يوم يأتي علي النبيِّ - ﷺ- إِلا صلى بعد العصر ركعتين» .\nوله في أخرى قالت: «كان رسولُ الله - ﷺ- يُصَلِّي بعد العصر وينهى عنها، ويواصِلُ ويَنْهَى عن الوِصال» .\nوأخرج النسائي الرواية الثانية، والخامسة. ⦗٢٨⦘\nوله في أخرى قالت: «ما دخل [عليَّ] رسولُ الله -ﷺ- بعد صلاة العصر إلا صلاهما» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَتَحَرُّوا) التحري: القصد والعزم على تخصيص الشيء بالفعل والقول.\n_________\n(١) رواه البخاري ٢ / ٥٢ في مواقيت الصلاة، باب ما يصلى بعد العصر، وفي الحج، باب الطواف بعد الصبح والعصر، ومسلم رقم (٨٣٣) و(٨٣٥) في صلاة المسافرين، باب معرفة الركعتين اللتين كان يصليهما النبي ﷺ، وأبو داود رقم (١٢٧٩) و(١٢٨٠) في الصلاة، باب الصلاة بعد العصر، والنسائي ١ / ٢٨٠ و٢٨١ في المواقيت، باب الرخصة في الصلاة بعد العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nرواه عروة، عن عائشة:\n١ - أخرجه الحميدي (١٩٤) قال: حدثنا سفيان. وأحمد (٦/٥٠) قال: حدثنا يحيى. وفي (٦/٩٦) قال: حدثنا عفان. قال: حدثنا وهيب. وعبد بن حميد (١٥٠٥) قال: حدثني ابن أبي شيبة. قال: حدثنا وكيع. والدارمي (١٤٤٢) قال: أخبرنا فروة بن أبي المغراء. قال: حدثنا علي بن مسهر. والبخاري (١/١٥٣) قال: حدثنا مسدد. قال: حدثنا يحيى. ومسلم (٢/٢١١) قال: حدثنا زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا ابننمير قال: حدثنا أبي. والنسائي (١/٢٨٠) وفي الكبرى (١٤٦٩) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا يحيى. وفي الكبرى (٣٤٦) قال: أخبرنا إسحاق بن إسحاق بن إبراهيم. قال: حدثنا جرير.\nسبعتهم - سفيان بن عيينة، ويحيى بن سعيد اقطان، ووهيب بنخالد، ووكيع بن الجراح، وعلى بن مسهر، وجرير بن عبد الحميد، وعبد الله بن نمير - عن هشام بن عروة.\n٢-وأخرجه أحمد (٦/١٦٩) قال: حدثنا عبد الرزاق وابن كبر. قالا: أخبرنا ابن جرير. قال: سمعت عبد الله بن عروة بن الزبير يزعم أن عروة أخبره.\nكلاهما - هشام، وعبد الله - عن أبيهما عروة بن الزبير، فذكره\nأخرجه أحمد (٦/١٥٩) قال: حدثنا هشام بن سعيد. قال: حدثنا خالد، عن الشيباني، عن عبد الرحمن بن الأسود. والبخاري (١/١٥٣) قال: حدثنا موسى بن إسماعيل. قال: حدثنا عبد الواحد. قال: حدثنا الشيباني. قال: حدثنا عبد الرحمن بن الأسود. ومسلم (٢/٢١١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر. (ح) وحدثنا علي بن حجر. قال: أخبرنا علي بن مسهر. قال: أخبرنا أبو إسحاق الشيباني، عن عبد الرحمن بن الأسود. والنسائي (١/٢٨١) وفي الكبرى (١٤٧٠) قال: أخبرني محمد بن قدامة. قال: حدثنا جرير، عن مغيرة، عن إبراهيم. وفي (١/٢٨١) قال: أخبرنا علي بن حجر. قال: أنبأنا علي بن مسهر، عن أبي إسحاق، عن عبد الرحمن بن الأسود.\nكلاهما - عبد الرحمن بن الأسود، وإبراهيم بن يزيد النخعي - عن الأسود، فذكره.\nورواه الأسود ومسروق. قالا: نشهد على عائشة أنها قالت.\nأخرجه أحمد (٦/١١٣) قال: حدثنا أبو أحمد. قال: حدثنا إسرائيل. وفي (٦/١٣٤) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٦/١٧٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والدارمي (١٤٤١) قال: أخبرنا سعيد بن الربيع. قال: حدثنا شعبة. والبخاري (١/١٥٤) قال: حدثنا محمد بن عرعرة قال: حدثنا شعبة. ومسلم (٢/٢١١) قال: حدثنا ابن المثنى وابن بشار. قال ابن المثنى: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وأبو داود (١٢٧٩) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. والنسائي (١/٢٨١) . وفي الكبرى (١٤٧١) قال: أخبرنا إسماعيل بن مسعود، عن خالد بن الحارث، عن شعبة.\nكلاهما - إسرائيل، وشعبة - عن أبي إسحاق، عن الأسود ومسروق فذكراه..\nوروته أم موسى. قالت: سألت عائشة، عن الركعتين بعد العصر. فقالت.\nأخرجه أحمد (٦/١٠٩) قال: حدثنا أسود بن عامر. قال: حدثنا إسرائيل، عن المغيرة، عن أم موسى، فذكرته.\nورواه عطاء. قال: أخبرتني عائشة.\nأخرجه أحمد (٦/٢٥٣) قال: حدثنا محمد بن بكر البرساني. قال: أخبرنا يحيى بن قيس. قال: أخبرني عطاء، فذكره.\nورواه مسروق. قال: حدثتني الصديقة بنت الصديق حبيبة حبيب الله المبرأة ... فلم أكذبها.\nأخرجه أحمد (٦/٢٤١) قال: حدثنا إسحاق بن يوسف. قال: حدثنا مسعر، عن عمرو بن مرة، عن أبي الضحى، عن مسروق، فذكره.","vol":"6","page":26},{"text":"٤١٠٧ - (ت) عبد الله بن عباس - ﵄ -: قال: «إِنَّما صلى رسولُ الله - ﷺ- ركعتين بعد العصر - لأنه اشتغل بِقِسمةِ مال أتاه - عن الركعتين اللتين بعد الظهر، فصلاهما بعد العصر، ثم لم يَعُدْ لهما» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٤) في الصلاة، باب ما جاء في الصلاة بعد العصر، وهو من رواية جرير عن عطاء بن السائب عن سعيد بن جبير عن ابن عباس، وقد سمع جرير من عطاء بعد اختلاطه، قال الترمذي: حديث ابن عباس حديث حسن، قال: وفي الباب عن عائشة، وأم سلمة، وميمونة، وأبي موسى، وانظر تعليق الشيخ أحمد محمد شاكر على الحديث في الترمذي ١ / ٣٤٥ - ٣٥١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه الترمذي (١٨٤) قال: ثنا قتيبة، حدثنا جرير، عن عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس، فذكره.","vol":"6","page":28},{"text":"٤١٠٨ - (خ م د س) كريب مولى ابن عباس: «أن عبدَ الله بنَ عباس، وعبدَالرحمن بنَ أزهر، والمِسْورَ بن مَخْرَمة، أرسلوه إلى عائشة زَوْجِ رسولِ الله - ﷺ-، فقالوا: اقْرأ ﵍ منا جميعًا، وسَلها عن الركعتين بعد العصر، وقل: إِنا أُخبِرنا أَنكِ تُصَلِّينهما، وقد بَلَغَنا: أَنَّ رسولَ الله ⦗٢٩⦘ ﷺ- نهى عنهما؟ قال ابن عباس: وكنت أَضْرِبُ مع عمرَ بنِ الخطاب الناسَ عنها (١)، قال كُرَيبُ: فدخلتُ عليها، وبلَّغْتُها ما أَرسلوني به، فقالتْ: سَلْ أُمَّ سلمةَ، فخرجتُ إليهم فأخبرتُهم بقولها، فردُّوني إِلى أُمِّ سلمةَ بمثل ما أرسلوني به إِلى عائشةَ، فقالت: أمُّ سلمةَ: سمعتُ النبيَّ - ﷺ- ينهى عنهما، ثم رأيتُه يصلِّيهما حين صلى العصر، ثم دخل وعندي نِسْوَة من بني حَرَام من الأنصار [فصلاهما]، فأرسلتُ إِليه الجاريةَ، فقلتُ: قومي بجنبه، فقولي [له]: تقول لك أُمُّ سلمةَ: يا رسولَ الله، سمعتُك تنهى عن هاتين الركعتين، وأراك تصليهما؟ فإن أشار بيده فاستأْخري عنه، ففعلتِ الجاريةُ، فأشار بيده، فاستأْخرت عنه، فلما انصرف قال: يا بنتَ أَبي أُمَيَّةَ (٢)، سأَلتِ عن الركعتين بعد العصر، وإنه أتاني أُناس من عبد القيس بالإسلام من قومهم، فشغلوني عن الركعتين بعد الظهر فهما هاتان» . أخرجه البخاري، ومسلم، وأبو داود، إِلا أنه لم يذكر قول ابن عباس: «وكنت أضرب الناس مع عمر عنها» .\nوفي رواية النسائي بلا قصة، وهذا لفظه: «أَنَّ رسولَ الله - ﷺ- صلى في بيتها بعد العصر ركعتين مرة واحدة، وأَنها ذكرت ذلك له، فقال: هما ركعتان كنت أُصَلِّيهما بعد الظهر، فشُغِلْتُ عنهما حتى صلَّيتُ العصر» . ⦗٣٠⦘\nوفي رواية أُخرى له قالت: «شُغِلَ رسولُ الله - ﷺ- عن الركعتين قبل العصر، فصلاهما بعد العصر» .\nوفي أخرى له: قال عمران بنُ حُدَير: «سألت لاحقًا (٣) عن الركعتين عند غروب الشمس؟ [فقال: كان عبد الله بن الزبير يصليهما، فأرسل إليه معاوية: ما هاتان الركعتان عند غروب الشمس؟] فاضْطَرَّ الحديثَ إِلى أم سلمة (٤)، فقالت أُمُّ سلمةَ: كان رسولُ الله - ﷺ- يُصلي ركعتين قبل العصر، فشُغل عنهما، فركعهما حين غابت الشمس، فلم أَرَهُ يُصلِّيهما قبلُ، ولا بعدُ» (٥) .\n_________\n(١) وفي بعض النسخ: وكنت أضرب مع عمر بن الخطاب الناس عليها.\n(٢) يخاطب أم المؤمنين أم سلمة، واسمها هند، وهي بنت أبي أمية حذيفة بن المغيرة المخزومية.\n(٣) هو لاحق بن حميد بن سعيد السدوسي البصري أبو مجلز.\n(٤) أي نسبه إليها.\n(٥) رواه البخاري ٣ / ٨٤ و٨٥ في السهو، باب إذا كلم وهو يصلي فأشار بيده واستمع، وفي المغازي، باب وفد عبد القيس، ومسلم رقم (٨٣٤) في صلاة المسافرين، باب معرفة الركعتين اللتين كان يصليهما النبي ﷺ بعد العصر، وأبو داود رقم (١٢٧٣) في الصلاة، باب الصلاة بعد العصر، والنسائي ١ / ٢٨١ و٢٨٢ في المواقيت، باب الرخصة في الصلاة بعد العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (١٤٤٣) قال: أخبرنا أحمد بن عيسى. والبخاري (٢/٨٧ و٥/٢١٤) قال: حدثنا يحيى بن سليمان. ومسلم (٢/٢١٠) قال: حدثني حرملة بن يحيى التجيبي. وأبو داود (١٢٧٣) قال: حدثنا أحمد بن صالح.\nأربعتهم - أحمد بن عيسى، ويحيى بن سليمان، وحرملة بن يحيى، وأحمد بن صالح - عن عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، عن بكير بن الأشج، عن كريب مولى ابن عباس، فذكره.","vol":"6","page":28},{"text":"٤١٠٩ - (خ) معاوية بن أبي سفيان - ﵄ -: قال: «إِنكم لَتُصَلُّون صلاة، لقد صحبنا رسولَ الله - ﷺ- فما رأَيناه يُصليهما، ولقد نهى عنهما - يعني: الركعتين بعد العصر» . أَخرجه البخاري (١) .\n_________\n(١) ٢ / ٥٠ في المواقيت، باب لا يتحرى الصلاة قبل غروب الشمس، وفي فضائل أصحاب النبي ﷺ، باب ذكر معاوية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٩٩) قال: حدثنا محمد بن جعفر. وفي (٤/٩٩) قال: حدثنا حجاج. والبخاري (١/١٥٢) قال: حدثنا محمد بن أبان. قال: حدثنا غندر. وفي (٥/٣٥) قال: حدثني عمرو بن عباس، قال: حدثنا محمد بن جعفر.\nكلاهما - محمد بن جعفر غندر، وحجاج - قالا: حدثنا شعبة، عن أبي التياح، قال: سمعت حمران بن أبان، فذكره.","vol":"6","page":30},{"text":"٤١١٠ - (م) المختار بن فلفل - ﵀ -: قال: «سألتُ أنسَ بن ⦗٣١⦘ مالك عن التطوع بعد العصر؟ فقال: كان عُمَرُ يضرب الأيدي على صلاة بعد العصر، وكنا نُصلِّي على عهد رسول الله - ﷺ- ركعتين بعد غروب الشمس قبل صلاة المغرب، فقلتُ له: أكان رسولُ الله - ﷺ- يُصلِّيهما، قال: كان يرانا نصلِّيهما، فلم يأمُرْنا ولم ينْهَنَا» . أَخرجه مسلم (١) .\n_________\n(١) رقم (٨٣٦) في صلاة المسافرين، باب استحباب ركعتين قبل صلاة المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم، باب استحباب ركعتين قبل صلاة المغرب، قال: ثنا أبو بكر بن أبي شيبة، وأبو كريب جميعا، عن ابن فضيل، قال أبو بكر: حدثنا محمد بن فضيل، عن مختار بن فلفل، فذكره. قلت: وأخرجه أبو داود - الصلاة قبل المغرب - عن محمد بن عبد الرحيم البزار، عن سعيد بن سليمان، عن منصور بن أبي الأسود، عن المختار بنحوه.","vol":"6","page":30},{"text":"<span data-type=\"title\" id=toc-807>الفرع الخامس: في راتبة المغرب</span>\n٤١١١ - (خ س م) أنس بن مالك - ﵁ -: قال: «كان المؤذِّن إِذا أَذَّن قام ناس من أصحاب النبيِّ - ﷺ- يَبْتَدِرُونَ السَّواريَ حتى يخرجَ النبيُّ - ﷺ- وهم كذلك يُصلُّون ركعتين قبل المغرب، ولم يكن بين الأذان والإِقامة شيء» .\nوفي رواية: «لم يكن بينهما إِلا قليل» .\nوفي رواية قال: «كنا بالمدينة، فإِذا أَذّنَ المؤذِّنُ لِصلاة المغرب ابتدروا السَّواريَ (١)، فركعوا ركعتين، حتى إن الرجل الغريبَ ليدخل ⦗٣٢⦘ المسجد، فيحسِبُ أن الصلاة قد صُلِّيت من كثرة مَن يُصَلِّيهما» . أَخرج الأُولى البخاري، والنسائي، والثانية مسلم (٢) .\n_________\n(١) أي: تسارعوا إليها، والسواري، جمع السارية، وهي الاسطوانة، أي: يقف كل أحد خلف أسطوانة لئلا يقع المرور بين يديه في صلاته فردًا.\n(٢) رواه البخاري ٢ / ٨٩ في الأذان، باب كم بين الأذان والإقامة ومن ينتظر الإقامة، وفي المصلي، باب الصلاة إلى الاسطوانة، ومسلم رقم (٨٣٧) في صلاة المسافرين، باب استحباب ركعتين قبل صلاة المغرب، والنسائي ٢ / ٢٨ و٢٩ في الأذان، باب الصلاة بين الأذان والإقامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٨٠) قال: ثنا محمد بن جعفر، ثنا شعبة، قال: سمعت عمرو بن عامر الأنصاري، فذكره.\nقال العماد ابن كثير: رواه البخاري في الصلاة عن قبيصة، عن سفيان، وعن بندار عن غندر، عن شعبة، قال البخاري: وقال عثمان بن جبلة وأبو داود- كلاهما عن شعبة - كلاهما عنه به، ورواه النسائي عن إسحاق بن إبراهيم، عن أبي عامر، عن سفيان، عنه نحوه، وفي نسخة عن شعبة بدل سفيان.","vol":"6","page":31},{"text":"٤١١٢ - (د) أنس بن مالك - ﵁ -: قال: «صليتُ الركعتين قبل المغرب على عهدِ رسول الله - ﷺ-، قال المختار بن فُلْفُل: قلت لأَنس: أَرَآكُم رسول الله -ﷺ-؟ قال: نعم، رآنا، فلم يأمُرنا ولم يَنْهَنا» . أَخرجه أبو داود (١)، وهو طرف من حديث أخرجه مسلم، وقد ذُكِرَ في الفرع الرابع (٢) .\n_________\n(١) رقم (١٢٨٢) في الصلاة، باب الصلاة قبل المغرب، وإسناده صحيح.\n(٢) تقدم تخريجه والكلام عليه في الحديث رقم (٤٢٠٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n راجع تخريج الحديث رقم (٤١١٠) .","vol":"6","page":32},{"text":"٤١١٣ - (خ س) مرثد بن عبد الله - ﵀ -: قال: «أَتيتُ عُقْبَةَ [بن عامر] الجُهنيَّ، فقلت: أَلا أُعَجِّبُكَ من أبي تميم!؟ يركع ركعتين قبل صلاة المغرب، فقال عقبةُ: إِنا كُنَّا نفعلُه على عهدِ رسولِ الله - ﷺ-، قلت: فما يمنعك الآن؟ قال: الشُّغْلُ» . أخرجه البخاري، والنسائي (١) .\n_________\n(١) رواه البخاري ٣ / ٤٩ في التطوع، باب الصلاة قبل المغرب، والنسائي ١ / ٢٨٢ و٢٨٣ في المواقيت، باب الرخصة في الصلاة قبل المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٥٥) قال: حدثنا أبو عبد الرحمن، قال: حدثنا سعيد - يعني ابن أبي أيوب -. والبخاري (٢/٧٤) قال: حدثنا عبد الله بن يزيد، قال: حدثنا سعيد بن أبي أيوب. والنسائي (١/٢٨٢) . وفي الكبرى (٣٥١) قال: أخبرنا علي بن عثمان بن محمد بن سعيد بن عبد الله بن نفيل. قال: حدثنا سعيد بن عيسى. قال: حدثنا عبد الرحمن بن القاسم، قال: حدثنا بكر بن مضر، عن عمرو بن الحارث.\nكلاهما - سعيد بن أبي أيوب، وعمرو بن الحارث - عن يزيد بن أبي حبيب، قال: سمعت مرثد بن عبد الله اليزني، فذكره.\n(*) لفظ رواية عمرو بن الحارث: «أن أبا تميم الجيشاني قام ليركع ركعتين قبل المغرب. فقلت لعقبة بن عامر: انظر إلى هذا، أي صلاة يصلي، فالتفت إليه فرآه، فقال: هذه صلاة كنا نصليها على عهد رسول الله -ﷺ-» .","vol":"6","page":32},{"text":"٤١١٤ - (د خ م) عبد الله المزني بن المغفل - ﵁ -: قال: قال رسول الله - ﷺ-: «صلُّوا قبل المغرب ركعتين، ثم قال: صلوا قبل المغرب ركعتين، لمن شاء، خشيةَ أن يتخذَها الناسُ سُنَّة» .\nوفي أخرى قال: «صلوا قبل صلاة المغرب - قال في الثالثة: لمن شاء، كراهيةَ أن يتِّخذَها الناس سُنَّة» . أخرج الأولى أبو داود، والثانية البخاري، ومسلم (١) .\n_________\n(١) رواه أبو داود رقم (١٢٨١) في الصلاة، باب الصلاة قبل المغرب، ورواه البخاري ٣ / ٤٩ في التطوع، باب الصلاة قبل المغرب، وفي الاعتصام، باب نهي النبي ﷺ على التحريم إلا ما تعرف إباحته، وليس الحديث عند مسلم بهذا اللفظ، وإن عزاه بعضهم إليه كالتبريزي في \" مشكاة المصابيح \"، وغيره، وقد جاء في رواية مسلم رقم (٨٣٨) في صلاة المسافرين، باب بين كل أذانين صلاة، عن عبد الله بن مغفل المزني بلفظ: قال رسول الله ﷺ: بين كل أذانين صلاة، قالها ثلاثًا، قال في الثالثة: لمن شاء، فلعل المصنف أراد هذا، فإنه متفق عليه، ولكن ليس فيه ذكر صلاة المغرب، بل هو عام في كل صلاة، ويشمل المغرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٥٥) قال: ثنا عبد الصمد. (ح) وعفان. والبخاري (٢/٧٤) و(٩/١٣٨) قال: حدثنا أبو معمر. وأبو داود (١٢٨١) . قال: حدثنا عبيد الله بن عمر. وابن خزيمة (١٢٨٩) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو معمر.\nأربعتهم - عبد الصمد، وعفان، وأبو معمر، وعبيد الله - عن عبد الوارث بن سعيد، قال: حدثنا حسين المعلم، قال: حدثنا عبد الله بن بريدة، فذكره.","vol":"6","page":33},{"text":"٤١١٥ - (ت) عبد الله بن عمر - ﵄ -: قال: «صليتُ مع النبي -ﷺ- ركعتين بعد المغرب في بيته» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٣٢) في الصلاة، باب ما جاء أنه يصليهما في البيت، وإسناده صحيح، وهو جزء من حديث رواه البخاري ومسلم من حديث ابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، وهو جزء من حديث متفق عليه، أخرجاه عن ابن عمر - ﵄ -.","vol":"6","page":33},{"text":"٤١١٦ - (د س) كعب بن عجرة - ﵁ -: «أَنَّ النبيَّ - ﷺ- أَتَى مسجدَ بني [عبد] الأشهَل، فصلى فيه المغرب، فلما قَضَوْا صلاتهم رآهم يُسبِّحون بعدَها، فقال: هذه صلاة البيوت» . أَخرجه أَبو داود. ⦗٣٤⦘\nوفي رواية النسائي: قام ناس يتنفَّلون، فقال النبيُّ -ﷺ-: «عليكم بهذه الصلاة في البيوت» (١) .\n_________\n(١) رواه أبو داود رقم (١٣٠٠) في الصلاة، باب ركعتي المغرب أين تصليان، والنسائي ٣ / ١٩٨ و١٩٩ في قيام الليل، باب الحث على الصلاة في البيوت والفضل في ذلك، وفي سنده إسحاق بن كعب بن عجرة، وهو مجهول الحال، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٣٠٠) قال: حدثنا أبو بكر بن أبي الأسود، قال: حدثني أبومطرف محمد بن أبي الوزير. والترمذي (٦٠٤) قال: حدثنا محمد بن بشار. قال: حدثنا إبراهيم بن أبي الوزير البصري، ثقة. والنسائي (٣/١٩٨) قال: أخبرنا محمد بن بشار، قال: أنبأنا إبراهيم بن أبي الوزير. وابن خزيمة (١٢٠١) قال: حدثنا بندار، قال: حدثنا إبراهيم بن أبي الوزير.\nكلاهما - محمد، وإبراهيم، ابنا أبي الوزير - عن محمد بن موسى الفطري، عن سعد بن إسحاق بن كعب بن عجرة، عن أبيه، فذكره.\nقلت: إسحاق بن كعب، مجهول.","vol":"6","page":33},{"text":"٤١١٧ - (ت) عبد الله بن مسعود - ﵁ -: قال: «ما أُحصي ما سمعتُ رسولَ الله - ﷺ- يقرأ في الركعتين بعد المغرب، وفي الركعتين قبل صلاة الفجر بـ: ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ﴾ و: ﴿قُلْ هُوَ اللهُ أَحَد﴾» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٤٣١) في الصلاة، باب ما جاء في الركعتين بعد المغرب والقراءة فيهما، وفي سنده عبد الملك بن الوليد بن معدان الضبعي البصري، وهو ضعيف، وقد ثبت من حديث ابن عمر أنه ﷺ كان يقرأهما في سنة الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (١١٦٦) قال: حدثنا أحمد بن الأزهر، قال: حدثنا عبد الرحمن بن واقد. (ح) وحدثنا محمد بن المؤمل بن الصباح، قال: حدثنا بدل ابن المحبر. قالا - عبد الرحمن بن واقد، وبدل -: حدثنا عبد الملك بن الوليد، قال: حدثنا عاصم بن بهدلة، عن زر، وأبي وائل، فذكراه.\n* أخرجه الترمذي (٤٣١) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا بدل بن المحبر، قال: حدثنا عبد الملك بن معدان، عن عاصم بن بهدلة، عن أبي وائل، عن عبد الله بن مسعود، أنه قال: «ما أحصي ما سمعت من رسول الله -ﷺ- يقرأ في الركعتين بعد المغرب، وفي الركعتين قبل صلاة الفجر ب ﴿قل يا أيها الكافرون﴾ و﴿قل هو الله أحد﴾» .\n(*) ليس فيه «زر بن حبيش» . ونسب عبد الملك بن الوليد إلى جده. فهو: عبد الملك بن الوليد بن معدان.\nقلت: عبد الملك بن الوليد، يضعف في الحديث، وشيخه ليس بذاك.","vol":"6","page":34},{"text":"٤١١٨ - (د) عبد الله بن عباس - ﵄ -: قال: «كان رسولُ الله - ﷺ- يُطِيل القراءة في الركعتين بعد المغرب حتى يتفرَّق أهلُ المسجدِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٠١) في الصلاة، باب ركعتي المغرب أين تصليان، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٠١) قال: حدثنا حسين بن عبد الرحمن الجرجرائي، قال: حدثنا طلق بن غنام. (ح) وحدثناه محمد بن عيسى بن الطباع، قال: حدثنا نصر المجدر. والنسائي في الكبرى (٣٥٦) قال: أخبرنا الحسين بن عبد الرحمن، قال: أخبرنا طلق بن غنام.\nكلاهما - طلق بن غنام، ونصر المجدر - عن يعقوب بن عبد الله القمي، عن جعفر بن أبي المغيرة، عن سعيد بن جبير، فذكره.\n* أخرجه أبو داود (١٣٠٢) قال: حدثنا أحمد بن يونس، وسليمان بن داود العتكي، قالا: حدثنا يعقوب، عن جعفر، عن سعيد بن جبير، عن النبي -ﷺ-. مرسل.\n(*) قال أبو داود: سمعت محمد بن حميد يقول: سمعت يعقوب يقول: كل شيء حدثتكم عن جعفر، عن سعيد بن جبير، عن النبي -ﷺ-، فهو مسند عن ابن عباس، عن النبي -ﷺ-.","vol":"6","page":34},{"text":"٤١١٩ - () مكحول [الشامي] يبلغ به النبيَّ - ﷺ - قال: «من صلى بعد المغرب، قبل أن يتكلم ركعتين - وفي رواية: أربع ركعات - رُفعت صلاتُه في عِلِّيِّين» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره ⦗٣٥⦘ السيوطي في \" الجامع الصغير \" ونسبه لعبد الرزاق في الجامع، قال المناوي في \" فيض القدير \": ورواه عنه ابن أبي شيبة وعبد الرزاق، ورواه في \" مسند الفردوس \" مسندًا عن ابن عباس بلفظ: \" من صلى أربع ركعات بعد المغرب قبل أن يكلم أحدًا رفعت له في عليين، وكان كمن أدرك ليلة القدر في المسند الأقصى \"، قال الحافظ العراقي: وسنده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين العبدري، وقد عزاه المناوي في «فتح القدير» لابن أبي شيبة وعبد الرزاق، وللديلمي في «الفردوس» مسندا عن ابن عباس.\nوقد ضعفه الحافظ العراقي.","vol":"6","page":34},{"text":"٤١٢٠ - () حذيفة [بن اليمان]- ﵁ -: نحوه، وزاد: فكان يقول: «عَجِّلوا الركعتين بعد المغرب، فإنهما تُرفعان مع المكتوبة» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره التبريزي في \" مشكاة المصابيح \" ونسب هذه الزيادة للبيهقي في \" شعب الإيمان \" كما ذكره السيوطي في \" الجامع الصغير \" ونسبه لابن نصر عن حذيفة، وقال المناوي في \" فيض القدير \": وفيه ما فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وهذا أيضا من زيادات رزين العبدري، وقد عزاه التبريزي في مشكاته للبيهقي في شعب الإيمان، وعزاه السيوطي في «الجامع الصغير» لابن نصر.","vol":"6","page":35},{"text":"<span data-type=\"title\" id=toc-808>الفرع السادس: في راتبة العشاء</span>\n٤١٢١ - (د) شريح بن هانئ - ﵀ -: قال: «سألتُ عائشةَ عَن صلاةِ رسولِ الله - ﷺ-؟ فقالت: ما صلَّى العِشاء قطُّ فدخل بيتي إِلا صلَّى أربعَ ركعات، أَو ستَّ ركعات، ولقد مُطِرْنا مَرَّة من الليل، فطَرَحنَا له نِطْعًا، فكأني أنظر إِلى ثَقْب (١) فيه ينبُع منه الماء، وما رأيته مُتَّقيًا الأرضَ بشيء من ثيابه قطُّ» . أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: نقب.\n(٢) رقم (١٣٠٣) في الصلاة، باب الصلاة بعد العشاء، وفي سنده مقاتل بن بشير العجلي الكوفي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناد ضعيف: أخرجه أحمد (٦/٥٨) قال: حدثنا ابن نمير (ح) وحدثنا عثمان بن عمر. وأبو داود (١٣٠٣) قال: حدثنا محمد بن رافع. قال: حدثنا زيد بن الحباب العكلي، والنسائي في الكبرى (٣٦٥) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد بن الحارث.\nأربعتهم - ابن نمير، وعثمان، وزيد، وخالد - عن مالك بن مغول، عن مقاتل بن بشير، عن شريح بن هانئ، فذكره.\nقلت: مقاتل بن بشير العجلي، لم يوثقه غير ابن حبان.","vol":"6","page":35},{"text":"<span data-type=\"title\" id=toc-809>الفرع السابع: في راتبة الجمعة</span>\n٤١٢٢ - (خ م د ت س) جابر بن عبد الله - ﵄ -: قال: «دخل رجل يَوَمَ الجمعة، والنبيُّ -ﷺ- يَخْطُبُ، فقال: صلَّيْتَ؟ قال: لا، قال: فصلِّ ركعتين» .\nوفي رواية: «قمْ فاركع»، وفي أخرى: «قم فصل الركعتين» .\nوفي أخرى: أنَّ النبيَّ -ﷺ- قال: «إِذا جَاءَ أَحدُكُمْ يومَ الجُمُعَةِ وقد خرج الإِمَامُ فليركَعْ رَكعتين» . أَخرجه البخاري، ومسلم.\nولمسلم قال: جاء سُلَيْك الغَطَفانيُّ يومَ الجمعة ورسولُ الله - ﷺ- قاعد على المنبر، فقعد سُليك قبل أن يُصَلِّيَ، فقال له النبيُّ -ﷺ-: «أركعتَ ركعتين؟» قال: لا، قال: «فاركع» .\nوفي أخرى: «قال له: يا سُلَيك، قم فاركع ركعتين، تَجَوَّزْ فيهما» .\nزاد في أخرى «ثم قال: إِذا جاء أحدُكم الجمعةَ والإمام يَخْطُبُ فليركع ركعتين، وليتجوَّز فيهما» .\nوأخرج أبو داود الرواية الثانية، والأولى من أفراد مسلم.\nوله في أخرى عن جابر، وأبي هريرة مثل الرواية الثانية من أفراد مسلم.\nوأخرج الترمذي الرواية الثانية. ⦗٣٧⦘\nوأخرج النسائي الرواية الأولى، والرابعة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَجَوَّز): تجوز في الأمر: إذا أسرع فيه وخففه.\n_________\n(١) رواه البخاري ٢ / ٢٧٦ في الجمعة، باب إذا رأى الإمام رجلًا جاء وهو يخطب أمره أن يصلي ركعتين، وباب من جاء والإمام يخطب صلى ركعتين خفيفتين، وفي التطوع، باب ما جاء في التطوع مثنى مثنى، ومسلم رقم (٨٧٥) في الجمعة، باب التحية والإمام يخطب، وأبو داود رقم (١١١٥) و(١١١٦) و(١١١٧) في الجمعة، باب إذا دخل الرجل والإمام يخطب، والترمذي رقم (٥١٠) في الصلاة، باب ما جاء في الركعتين إذا جاء الرجل والإمام يخطب، والنسائي ٣ / ١٠٣ في الجمعة، باب الصلاة يوم الجمعة لمن جاء والإمام يخطب، وباب مخاطبة الإمام رعيته وهو على المنبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه عن جابر، عمرو بن دينار:\nأخرجه أحمد (٣/٣٦٩) قال: حدثنا محمد بن جعفر. والدارمي (١٥٥٩) قال: حدثنا هاشم بن القاسم. والبخاري (٢/٧١) قال: حدثنا آدم. ومسلم (٣/١٤) قال: حدثنا محمد بن بشار، قال: حدثنا محمد- وهو ابن جعفر -. والنسائي (٣/١٠١) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nأربعتهم - ابن جعفر، وهاشم، وآدم، وخالد - عن شعبة، عن عمرو بن دينار، فذكره.\nوله لفظ آخر عنه:\n١- أخرجه الحميدي (١٢٢٣) . وأحمد (٣/٣٠٨) . والدارمي (١٥٦٣) قال: أخبرنا محمد بن يوسف. والبخاري (٢/١٥) قال: حدثنا علي بن عبد الله. ومسلم (٣/١٤) قال: حدثنا قتيبة بن سعيد، وإسحاق ابن إبراهيم. وابن ماجة (١١١٢) قال: حدثنا هشام بن عمار. وابن خزيمة (١٨٣٢) قال: حدثنا عبد الجبار بن العلاء.\nثمانيتهم - الحميدي، وأحمد، ومحمد بن يوسف، وعلي، وقتيبة، وإسحاق، وهشام، وعبد الجبار - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٣٦٩) قال: حدثنا عبد الرزاق. وفي (٣/٣٨٠) قال: حدثنا محمد بن بكر. ومسلم (٣/١٤) قال: حدثني محمد بن رافع، وعبد بن حميد، عن عبد الرزاق. والنسائي (٣/١٠٣) قال: أخبرنا إبراهيم بن الحسن، ويوسف بن سعيد، قالا: حدثنا حجاج. وابن خزيمة (١٨٣٣) قال: حدثنا عبد الله بن إسحاق الجوهري. قال: أخبرنا أبو عاصم. وفي (١٨٣٤) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق.\nأربعتهم - عبد الرزاق، وابن بكر، وحجاج، وأبو عاصم - عن ابن جريج.\n٣ - وأخرجه البخاري (٢/١٥) . وفي «جزء القراءة خلف الإمام» - رقم (١٦٠) قال: حدثنا أبو النعمان. ومسلم (٣/١٤) قال: حدثنا أبو الربيع الزهراني، وقتيبة بن سعيد. وأبو داود (١١١٥) قال: حدثنا سليمان بن حرب. والترمذي (٥١٠) قال: حدثنا قتيبة. والنسائي (٣/١٠٧) قال: أخبرنا قتيبة. وابن خزيمة (١٨٣٣) قال: حدثنا أحمد بن عبدة، وبشر بن معاذ، وأحمد بن المقدام. سبعتهم - أبو النعمان، وأبو الربيع، وقتيبة، وسليمان، وأحمد بن عبدة، وبشر، وأحمد بن المقدام - قالوا: حدثنا حماد بن زيد.\n٤ - وأخرجه مسلم (٣/١٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يعقوب بن إبراهيم بالدورقي.\nكلاهما- أبو بكر، ويعقوب - عن ابن علية عن أيوب. وأخرجه ابن خزيمة (١٨٣٣) ويعقوب الدورقي. وابن خزيمة (١٨٣٣) قال: حدثنا بشر بن معاذ، قال: حدثنا يزيد - يعني ابن زريع - قال: حدثنا روح بن القاسم. خمستهم عن عمرو بن دينار، فذكره.\nورواه عن جابر أبو سفيان:\n١- أخرجه أحمد (٣/٢٩٧) قال: حدثنا محمد بن جعفر (ح) وحدثنا روح، وعبد الوهاب. وأبو داود (١١١٧) قال: حدثنا أحمد بن حنبل، قال: حدثنا محمد بن جعفر. ثلاثتهم - ابن جعفر، وروح، وعبد الوهاب - عن سعيد، عن الوليد أبي بشر.\n٢ - وأخرجه أحمد (٣/٣١٦) قال: حدثنا أبو معاوية. وعبد بن حميد (١٠٢٤) قال: حدثنا عبد الرحيم بن عبد الرحمن المحاربي، عن زائدة. والبخاري في «جزء القراءة خلف الإمام» رقم (١٦١) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. ومسلم (٣/١٤) قال: حدثنا إسحاق بن إبراهيم، وعلي بن خشرم، كلاهما عن عيسى بن يونس. وأبو داود (١١١٦) قال: حدثنا محمد بن محبوب، وإسماعيل بن إبراهيم، قالا: حدثنا حفص بن غياث. وابن ماجة (١١١٤) قال: حدثنا داود بن رشيد، قال: حدثنا حفص بن غياث. وابن خزيمة (١٨٣٥) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى - يعني ابن يونس - أربعتهم - أبو معاوية، وزائدة، وحفص، وعيسى - عن الأعمش.\nكلاهما - الوليد، والأعمش - عن أبي سفيان طلحة، فذكره.\n- ورواه عنه، محمد بن المنكدر:\nأخرجه ابن خزيمة (١٨٣١) قال: حدثنا حاتم بن بكر بن غيلان الضبي، قال: حدثنا عيسى بن واقد، قال: أخبرنا شعبة، عن محمد بن المنكدر، فذكره.\n- ورواه عنه أبو الزبير:\n١- أخرجه الحميدي (١٢٢٣) . وابن ماجة (١١١٢) قال: حدثنا هشام بن عمار. وابن خزيمة (١٨٣٢) قال: حدثنا عبد الجبار بن العلاء.\nثلاثتهم - الحميدي، وهشام، وعبد الجبار - قالوا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٣٦٣) قال: حدثنا عفان. والبخاري في «جزء القراءة خلف الإمام» رقم (١٥٩) قال: حدثنا موسى بن إسماعيل.\nكلاهما - عفان، وموسى - قالا: حدثنا يزيد بن إبراهيم.\n٣- وأخرجه عبد بن حميد (١٠٤٨) قال: حدثني أحمد بن يونس. ومسلم (٣/١٤) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنا محمد بن رمح. والنسائي في الكبرى «تحفة الأشراف» (٢٩٢١) عن قتيبة. ثلاثتهم - أحمد، وقتيبة، ومحمد - عن الليث بن سعد.\nثلاثتهم - سفيان، ويزيد، والليث - عن أبي الزبير، فذكره.","vol":"6","page":36},{"text":"٤١٢٣ - (ت) عبد الله بن أبي سرح - ﵁ -: «أَن أبا سعيد الخدريَّ دَخَلَ يوم الجمعة المسجد ومَرْوانُ يَخطُبُ، فقام يصلي، فجاء الحرسُ ليُجْلِسُوه، فأبى، حتى صلَّى، فلما انصرف أتيناه، فقلنا: رحمك الله، إن كادوا لَيَقَعُوا بك، فقال: ما كنتُ لأتركهما بعد شيء رأيتُهُ من رسول الله - ﷺ-، ثم ذكر أن رجلًا جاء يوم الجمعة في هيئة بَذّة، والنبيُّ - ﷺ- يَخطُبُ يوم الجمعة، فأَمره، فصلَّى ركعتين، والنبيُّ - ﷺ- يَخطُبُ» . أخرجه الترمذي (١) . ⦗٣٨⦘\nوهذان الحديثان إِنما أوردناهما في هذا الفصل - وإن كان المراد بالصلاة المذكورة فيهما: تحية المسجد - لأنه قَرَنَ ذِكْرَ الصلاة فيهما بيوم الجمعة، فأوردناهما هاهنا لتخصيصهما بيوم الجمعة، ولتحية المسجد موضع آخر تُذْكَرُ فيه.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَذَّة): الهيئة البذة السيئة الرثة.\n_________\n(١) رقم (٥١١) في الصلاة، باب ما جاء في الركعتين إذا جاء الرجل والإمام يخطب، وإسناده صحيح، وقال الترمذي: حديث أبي سعيد، حديث حسن صحيح، والعمل على هذا عند بعض أهل العلم، وبه يقول الشافعي، وأحمد، وإسحاق، قال الترمذي: وفي الباب عن جابر، وأبي هريرة، وسهل بن سعد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٧٤١) . والدارمي (١٥٦٠) قال: أخبرنا صدقة. والبخاري في القراءة خلف الإمام (١٦٢) قال: حدثنا عبد الله بن محمد. وأبو داود (١٦٧٥) قال: حدثنا إسحاق بن إسماعيل. وابن ماجة (١١١٣) قال: حدثنا محمد بن الصباح. والترمذي (٥١١) قال: حدثنا ابن أبي عمر والنسائي (٣/١٠٦) قال: أخبرنا محمد بن عبد الله بن يزيد. وابن خزيمة (١٧٩٩ و٢٤٨١) قال: حدثنا سعيد بن عبد الرحمن المخزومي. وفي (١٨٣٠) قال: حدثنا عبد الجبار بن العلاء.\nتسعتهم - الحميدي، وصدقة، وعبد الله بن محمد، وإسحاق، وابن الصباح، وابن أبي عمر، ومحمد بن عبد الله، وسعيد بن عبد الرحمن، وعبد الجبار - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٢٥) . والنسائي (٥/٦٣) قال: أخبرنا عمرو بن علي. كلاهما - أحمد، وعمرو - قالا: حدثنا يحيى بن سعيد.\nكلاهما - سفيان، ويحيى - قالا: حدثنا محمد بن عجلان، قال: حدثنا عياض بن عبد الله بن سعد، فذكره.","vol":"6","page":37},{"text":"٤١٢٤ - (م د ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا صَلَّى أحدُكُم الجمعةَ فليُصلِّ بعدها أربعًا» .\nوفي رواية قال: «من كان مصليًا بعد الجمعة فَليُصَلِّ أربعًا» .\nوفي أخرى: «من كان منكم مُصَلِّيًا ...» الحديث.\nوفي أخرى: «إِذا صليتم بعد الجمعة فصلوا أربعًا» .\nزاد في رواية قال سهيل: «فإن عَجِلَ بك شيء فصلِّ ركعتين في المسجد، وركعتين إذا رجعتَ» . أخرجه مسلم.\nوأخرج أبو داود الرواية الثانية.\nوفي أخرى له: «إذا صليتم الجمعة فصلوا بعدها أربعًا، قال: فقال لي ⦗٣٩⦘ أبي - يعني [أحمد] بن يونس (١)، يا بنيَّ، فإن صليتَ في المسجد ركعتين ثم أتيتَ المنزل أو البيتَ، فصَلِّ ركعتين» . وأخرج الترمذي الرواية الثانية (٢) .\n_________\n(١) كذا في الأصل، ولكن في \" عون المعبود \" ١ / ٤٤٠ قال - يعني سهيل بن صالح -: \" فقال لي أبي - يعني أبا صالح \" وهذه الزيادة في رواية ابن يونس فقط، دون ابن الصباح، وفي \" صحيح مسلم \" من طريق عبد الله بن إدريس \" قال سهيل: فإن عجل بك شيء فصل ركعتين في المسجد وركعتين إذا رجعت \".\n(٢) رواه مسلم رقم (٨٨١) في الجمعة، باب الصلاة بعد الجمعة، وأبو داود رقم (١١٣١) في الصلاة، باب الصلاة بعد الجمعة، والترمذي رقم (٥٢٣) في الصلاة، باب ما جاء في الصلاة قبل الجمعة وبعدها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٧٦) قال: حدثنا سفيان. وأحمد (٢/٢٤٩ و٤٤٢) قال: حدثنا ابن إدريس. وفي (٢/٤٩٩) قال: حدثنا علي بن عاصم. والدارمي (١٥٨٣) قال: أخبرنا محمد بن يوسف. قال: حدثنا سفيان. ومسلم (٣/١٦ و١٧) قال: حدثنا يحيى بن يحيى. قال: أخبرنا خالد بن عبد الله. (ح) وحدثنا أبو بكر بن أبي شيبة وعمرو الناقد. قالا: حدثنا عبد الله بن إدريس. (ح) وحدثني زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا عمرو الناقد وأبو كريب. قالا: حدثنا وكيع، عن سفيان. وأبو داود (١١٣١) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. (ح) وحدثنا محمد بن الصباح البزاز. قال: حدثنا إسماعيل بن زكريا. وابن ماجة (١١٣٢) قال: حدثنا أبو بكر بن أبي شيبة وأبو السائب سلم بن جنادة. قالا: حدثنا عبد الله بن إدريس. والترمذي (٥٢٣) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان. والنسائي في «الكبرى» (٤١٤) قال: أخبرنا علي بن حجر. قال: أخبرنا علي بن مسهر، عن سفيان. وفي (٣/١١٣) وفي الكبرى (١٦٦٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير. وابن خزيمة (١٨٧٣) قال: حدثنا أحمد بن عبدة. قال: أخبرنا عبد العزيز - يعني ابن محمد الدراوردي. (ح) وحدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. وفي (١٨٧٤) قال: حدثنا أبو عمار الحسين بن حريث وسعيد بن عبد الرحمن المخزومي. قالا: حدثنا سفيان. (ح) وحدثنا يوسف بن موسى. قال: حدثنا جرير. (ح) وحدثنا سلم بن جنادة. قال: حدثنا وكيع، عن سفيان.\nتسعتهم - سفيان بن عيينة، وعبد الله بن إدريس، وعلي بن عاصم، وسفيان الثوري، وخالد بن عبد الله، وجرير، وزهير بن معاوية، وإسماعيل بن زكريا، وعبد العزيز الدراوردي - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"6","page":38},{"text":"٤١٢٥ - (خ م د ت س) نافع - مولى ابن عمر - ﵃ -: «أَنَّ ابنَ عُمَرَ رَأَى رجلًا يُصَلِّي ركعتين يوم الجمعة في مقامه، فدفعه، وقال: أَتُصلِّي الجمعة أربعًا، قال: وكان عبدُ الله يُصَلِّي يوم الجمعة ركعتين في بيته، ويقول: هكذا فعلَ رسولُ الله - ﷺ-» .\nوفي رواية: «أن النبي -ﷺ- كان يُصلِّي بعد الجمعة ركعتين» .\nوفي أخرى: «كان ابنُ عُمَرَ إِذا صلَّى الجمعة انصرف فسجد سجدتين في بيته، ويحَدِّث: أَنَّ رسولَ الله -ﷺ- كان يفعل ذلك» .\nوفي أخرى: «أن ابنَ عُمَرَ كان يُطيلُ الصلاةَ قبل الجمعة، فإذا صلى الجمعة ... وذكر الحديث» .\nوفي أخرى: «أَنَّ رسولَ اللهِ - ﷺ- كان لا يُصَلِّي بعد الجمعة حتى ينصرفَ فيُصَلِّيَ ركعتين» . ⦗٤٠⦘\nوفي أخرى: «كان رسولُ الله - ﷺ- يُصَلِّي بعد الجمعة ركعتين في بيته» .\nوفي أخرى: «أن ابنَ عُمَرَ كان يُصَلِّي بعد الجمعة ركعتين، ويُطِيل فيهما، ويقول: كان رسولُ الله -ﷺ- يَفْعَلُهُ» .\nأخرج البخاري الثانية، وأخرج مسلم الثانية، والثالثة، وأخرج أبو داود الأولى والثانية والرابعة، وأخرج الترمذي الثانية، والثالثة، وأخرج النسائي الخامسة والسادسة والسابعة (١) .\n_________\n(١) رواه البخاري ٢ / ٣٥٤ في الجمعة، باب الصلاة بعد الجمعة وقبلها، وفي التطوع، باب ما جاء في التطوع مثنى مثنى، وباب التطوع بعد المكتوبة، ومسلم رقم (٨٨٢) في الجمعة، باب الصلاة بعد الجمعة، وأبو داود رقم (١١٢٧) و(١١٢٨) في الصلاة، باب الصلاة بعد الجمعة، والترمذي رقم (٥٢١) و(٥٢٢) في الصلاة، باب ما جاء في الصلاة قبل الجمعة وبعدها، والنسائي ٣ / ١١٣ في الجمعة، باب صلاة الإمام بعد الجمعة، وباب إطالة الركعتين بعد الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٠٣) (٥٨٠٧) قال: حدثنا عفان، قال: حدثنا وهيب. وأبو داود (١١٢٧) قال: حدثنا محمد بن عبيد، وسليمان بن داود، قالا: حدثنا حماد بن زيد. وفي (١١٢٨) قال: حدثنا مسدد، قال: حدثنا إسماعيل. والنسائي (٣/١١٣) . وفي الكبرى (١٦٧٣) قال: أخبرنا عبدة بن عبد الله، عن يزيد - وهو ابن هارون - قال: أنبأنا شعبة. وابن خزيمة (١٨٣٦) قال: حدثنا أحمد بن منيع، وزياد بن أيوب، ومؤمل بن هشام قالوا: حدثنا إسماعيل.\nأربعتهم - وهيب، وحماد بن زيد، وإسماعيل بن إبراهيم بن علية، وشعبة - عن أيوب، عن نافع، فذكره.","vol":"6","page":39},{"text":"٤١٢٦ - (د ت) عطاء [بن أبي رباح] (١): «أَنَّ ابنَ عُمَرَ - ﵄ - كان إِذا صلَّى الجمعة تَقَدَّمَ فَصَلَّى ركعتين، ثم يتقدَّم فيُصَلِّي أربعًا، وإِذا كان بالمدينة صلَّى الجمعة، ثم رجع إلى بيته، فصلَّى ركعتين، ولم يُصلِّ في المسجد، فقيل له، فقال: كان رسولُ الله - ﷺ- يفعله» .\nوفي رواية: قال [عطاء]: «رأيتُ ابنَ عُمَرَ يُصَلِّي بعد الجمعة، فَيَنْمَازُ عن مُصَلاه الذي صلى الجمعة فيه قليلًا غير كثير، قال: فيركع ركعتين، ⦗٤١⦘ قال: ثم يمشي أنفَس من ذلك، فيركع أربع ركعات، قال ابن جريج: قلتُ لعطاء: كم رأيتَ ابنَ عُمَرَ يَصْنَعُ ذلك؟ قال: مِرارًا» .\nأخرجه أبو داود، واختصره الترمذي، قال: «رأيتُ ابنَ عُمَرَ صلَّى بعد الجمعة ركعتين، ثم صلَّى بعد ذلك أربعًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فينَمْاز): انماز عن مكانه أي فارقه، أراد أنه تحول عن موضعه الذي صلى فيه.\n(أنفَسَ): من ذلك أي أبعد منه بقليل.\n_________\n(١) في المطبوع: عطاء بن يسار، وهو خطأ.\n(٢) رواه أبو داود رقم (١١٣٠) و(١١٣٣) في الصلاة، باب الصلاة بعد الجمعة، والترمذي رقم (٥٢٣) في الصلاة، باب ما جاء في الصلاة قبل الجمعة وبعدها، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٣٠) قال: حدثنا محمد بن عبد العزيز بن أبي رزمة، قال: أخبرنا الفضل بن موسى، عن عبد الحميد بن جعفر، عن يزيد بن أبي حبيب، عن عطاء بن أبي رباح، فذكره.\n* أخرجه أبو داود (١١٣٣) قال: حدثنا إبراهيم بن الحسن، قال: حدثنا حجاج بن محمد. والترمذي (٥٢٣) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة.\nكلاهما - حجاج بن محمد، وسفيان بن عيينة - عن ابن جريج، قال: أخبرني عطاء، أنه رأى بن عمر يصلي بعد الجمعة ... فذكره موقوفا.","vol":"6","page":40},{"text":"٤١٢٧ - (م د) عمر بن عطاء بن أبي الخوار - ﵀ -: «أن نافع بن جبير أرسله إِلى السائب بن أُخت نَمِر يسألُهُ عن شيء رآه منه معاويةُ في الصلاة؟ فقال: نعم، صلَّيتُ معه الجمعةَ في المقصورة (١)، فلما سلَّم الإِمام قمتُ في مقامي فصليتُ، فلما دخل أرسل إِليَّ، فقال: لا تَعُدْ لما فعلتَ، إِذا صليتَ الجمعةَ فلا تَصِلْها بصلاة حتى تكَلَّم أو تخرجَ، فإن رسولَ الله -ﷺ- أمرنا بذلك: أن لا تُوصَل صلاة [بصلاة] حتى نتكلَّم، أو نخرجَ» . ⦗٤٢⦘\nوفي رواية: «فلما سلَّم»، ولم يذكر الإمام، أخرجه مسلم، وأبو داود، وقال أبو داود: «فلما سلَّمتُ [قُمْتُ في مقامي، فصلَّيتُ، فلما دخل أرسل إِليَّ]، فقال: لا تَعُدْ لما صنعتَ»، وقال: [«فإن نبيَّ الله - ﷺ- أَمر بذلك] أن لا تُوصَل صلاة بصلاة [حتى يتكلَّم أو يخرج]» (٢) .\n_________\n(١) هي الحجرة المبنية في المسجد.\n(٢) رواه مسلم رقم (٨٨٣) في الجمعة، باب الصلاة بعد الجمعة، وأبو داود رقم (١١٢٩) في الصلاة، باب الصلاة بعد الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٩٥) قال: حدثنا عبد الرزاق. وابن بكر. وفي (٤/٩٩) قال: حدثنا محمد بن بكر. ومسلم (٣/١٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر. (ح) وحدثنا هارون بن عبد الله، قال: حدثنا حجاج بن محمد. وأبو داود (١١٢٩) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق. وابن خزيمة (١٧٠٥) قال: حدثنا عبد الرحمن بن بشر، قال: حدثنا حجاج بن محمد. (ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق. وفي (١٧٠٥ و١٨٦٧) قال: حدثنا علي بن سهل الرملي، قال: حدثنا الوليد - يعني ابن مسلم -. وفي (١٨٦٨) قال: حدثنا يوسف بن موسى، قال: حدثنا أبو عاصم.\nستتهم - عبد الرزاق، ومحمد بن بكر، وغندر محمد بن جعفر، وحجاج بن محمد، والوليد، وأبو عاصم - عن ابن جريج، قال: أخبرني عمر بن عطاء بن أبي الخوار، فذكره.","vol":"6","page":41},{"text":"<span data-type=\"title\" id=toc-810>الفصل الثاني: في صلاة الوتر</span>، وفيه ستة فروع\n<span data-type=\"title\" id=toc-811>[الفرع] الأول: في وجوبه واستنانه</span>\n٤١٢٨ - (د) بريدة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «الوِتر حق، فمن لم يُوتِرْ فليس منا، الوتر حق، فمن لم يوتِر فليس منا، الوتر حق، فمن لم يوتر فليس منا» . أَخرجه أبو داود (١) . ⦗٤٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَقٌّ): الحق والحتم اللازم الواجب الذي لابد من فعله.\n_________\n(١) رقم (١٤١٩) في الصلاة، باب فيمن لم يوتر، وفي سنده عبيد الله بن عبد الله العتكي، ضعفه بعضهم، ووثقه آخرون، وممن وثقه ابن معين وغيره، وقال أبو حاتم: صالح الحديث، وتكلم فيه النسائي، وابن حبان، والعقيلي، وقال ابن عدي: هو عندي لا بأس به. أقول: ويشهد له حديث أبي أيوب الذي سيأتي رقم (١٤٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل التحسين: أخرجه أحمد (٥/٣٥٧) قال: حدثنا الحسن بن يحيى. وأبو داود (١٤١٩) قال: حدثنا ابن المثنى، قال: حدثنا أبو إسحاق الطالقاني.\nكلاهما - الحسن، وأبو إسحاق - عن الفضل بن موسى، عن عبيد الله بن عبد الله العتكي، عن عبد الله بن بريدة، فذكره.","vol":"6","page":42},{"text":"٤١٢٩ - (ط) مالك بن أنس - ﵀ -: بلغه: «أَنَّ رجلًا سأل ابن عمر عن الوتر: أواجب هو؟ فقال عبد الله: قد أوتَرَ رسولُ الله - ﷺ- وأوتر المسلمون، فجعل الرجل يردِّدُ عليه، وعبد الله يقول: أوتَر رسولُ الله -ﷺ- وأوتر المسلمون» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٢٤ بلاغًا في صلاة الليل، باب الأمر بالوتر، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك في «الموطأ» (٢٧٠) كتاب الصلاة - باب الأمر بالوتر.","vol":"6","page":43},{"text":"٤١٣٠ - (ت د س) علي بن أبي طالب - ﵁ -: قال: «الوتْرُ ليس بِحَتم كصلاة المكتوبة، ولكن سَنَّ رسول الله - ﷺ-، قال: إِن الله وِتْر يُحِبُّ الوِتْرَ، فأوتِرُوا يا أهل القرآن» .\nوفي رواية: «الوتر ليس بحتم، كهيئة الصلاة المكتوبة، ولكنه سُنَّة سنَّها رسولُ الله - ﷺ-» . أخرجه الترمذي.\nوفي رواية أبي داود، والنسائي قال: «يا أَهل القرآن أوتْرِوُا، فإن الله وِتر يُحِبُّ الوِتْرَ» . وأَخرج النسائي الثانية (١) .\n_________\n(١) رواه الترمذي رقم (٤٥٣) و(٤٥٤) في الصلاة، باب ما جاء أن الوتر ليس بحتم، وأبو داود رقم (١٤١٦) في الصلاة، باب استحباب الوتر، والنسائي ٣ / ٢٢٨ و٢٢٩ في قيام الليل، باب الأمر بالوتر، وهو حديث حسن، حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:\n١- أخرجه أحمد (١/٨٦) (٦٥٢) قال: حدثنا وكيع. وفي (١/٩٨) (٧٦١) قال: حدثنا عبد الرحمن بن مهدي. والترمذي (٤٥٤) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي (٣/٢٢٩) قال: أخبرني محمد بن إسماعيل بن إبراهيم، عن أبي نعيم. وفي الكبرى (١٢٩٤) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع. ثلاثتهم - وكيع، وابن مهدي، وأبو نعيم - عن سفيان الثوري.\n٢- وأخرجه أحمد (١/١٠٠) (٧٨٦) قال: حدثنا هاشم، قال: حدثنا أبو خيثمة.\n٣- وأخرجه أحمد (١/١٠٧) (٨٤٢) قال: حدثنا محمد بن جعفر. وعبد بن حميد (٧٠) قال: أخبرنا يزيد بن هارون. والدارمي (١٥٨٧) قال: حدثنا عفان. ثلاثتهم عن شعبة.\n٤- وأخرجه أحمد (١/١١٠) (٨٧٧) قال: حدثنا علي بن بحر. وأبو داود (١٤١٦) قال: حدثنا إبراهيم بن موسى. كلاهما عن عيسى بن يونس، عن زكريا بن أبي زائدة.\n٥- وأخرجه أحمد (١/١١٥) (٩٢٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر والثوري.\n٦- وأخرجه أحمد (١/١٢٠) (٩٦٩) قال: حدثنا أبو معاوية، قال: حدثنا الحجاج.\n٧- وأخرجه ابن ماجة (١١٦٩) قال: حدثنا علي بن محمد ومحمد بن الصباح. والترمذي (٤٥٣) قال: حدثنا أبوكريب. وعبد اللله بن أحمد (١/١٤٨) (١٢٦١) حدثنا عبد الله بن صندل وسويد بن سعيد جميعا في سنة ست وعشرين ومائتين. والنسائي (٣/٢٢٨) . وفي الكبرى (١٢٩٣) قال: أخبرنا هناد بن السري. وابن خزيمة (١٠٦٧) قال: حدثنا يعقوب بن إبراهيم الدورقي وعبد الله بن سعيد الأشج ومحمد بن هشام. «تسعتهم» عن أبي بكر بن عياش.\n٨- وأخرجه عبد الله بن أحمد (١/١٤٣) (١٢١٣) قال: حدثني أبو خيثمة. وفي (١/١٤٤) (١٢٢٤) قال: حدثني إسحاق بن إسماعيل. وفي (١/١٤٤) (١٢٢٧) قال: حدثني عثمان بن أبي شيبة. والنسائي في الكبرى (٣٦٩) قال: أخبرني إسحاق بن موسى الأنصاري. أربعتهم عن جرير، عن منصور.\n٩- وأخرجه عبد الله بن أحمد (١/١٤٤) (١٢١٩) قال: حدثنا علي بن حكيم الأودي، قال: أنبأنا شريك.\n١٠- وأخرجه أحمد بن عبد الله (١/١٤٥) (١٢٣١) قال: حدثني عمرو بن محمد بن بكير الناقد، قال: حدثنا عبد الله بن داود الخريبي، عن علي بن صالح.\n١١ - وأخرجه ابن خزيمة (١٠٦٧) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان.\nجميعهم - سفيان الثوري، وأبو خيثمة زهير بن معاوية، وشعبة، وزكريا، ومعمر، وحجاج، وأبو بكر ابن عياش، ومنصور، وشريك، وعلي بن صالح، وسفيان بن عيينة - عن أبي إسحاق، عن عاصم بن خمرة، فذكره.","vol":"6","page":43},{"text":"٤١٣١ - (د) عبد الله بن مسعود - ﵁ -: بمعناه، وزاد: «فقال أعرابي: ما تقول؟ ليس لك ولا لأصحابك» (١) . أخرجه أبو داود عقيب حديث علي (٢) .\n_________\n(١) قال في \" عون المعبود \": بل إنه خاص بالقراء والحفاظ.\n(٢) رقم (١٤١٧) في الصلاة، باب استحباب الوتر، من حديث الأعمش عن عمرو بن مرة عن أبي عبيدة عامر بن عبد الله بن مسعود، عن أبيه عبد الله، وإسناده منقطع، فإن أبا عبيدة لم يسمع من أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه أبو داود (١٤١٧) . وابن ماجة (١١٧٠) قالا: حدثنا عثمان بن أبي شيبة. قال: حدثنا أبو حفص الأبار، عن الأعمش، عن عمرو بن مرة، عن أبي عبيدة، فذكره.\nقلت: أبو عبيدة لم يسمع من أبيه، والأعمش مدلس وقد عنعنه.","vol":"6","page":44},{"text":"٤١٣٢ - (ط د س) عبد [الله] بن محيريز - ﵀ -: «أَن رجلًا من كِنانة يُدْعَى المُخْدِجيُّ (١) سمع رجلًا بالشام، يُكنى: أبا محمد (٢)، يقول: إِنَّ الوِترُ وَاجِب، فقال المُخْدِجي: فَرُحْتُ إِلى عبادة بن الصامت، فاعترضتُ له وهو رَائح إِلى المسجد، فأخبرتُه بالذي قال أبو محمد، فقال عبادةُ بنُ الصامت: كذب أبو محمد، سمعتُ رسولَ الله - ﷺ- يقول: خمس صلوات كتبهنَّ اللهُ على العباد، فمن جاء بهنَّ، ولم يُضَيِّع منهن شيئًا، استخفافًا بحقِّهن، كان له عند الله عهد أن يُدْخِلَه الجنةَ، ومن يأت بهنَّ، فليس له عند الله عهد، إِن شاء عذَّبَه، وإِن شاء أدْخَله الجنة» . أخرجه الموطأ، وأبو داود، والنسائي.\nوفي أخرى لأبي داود قال: قال عبد الله الصُّنَابِحي: «قلت لابن ⦗٤٥⦘ الصامت: زعم أبو محمد أن الوِتر واجب، قال ابن الصامت: كذب أبو محمد أشهدُ أني سمعتُ رسولَ الله - ﷺ- يقول: خمس صلوات افترضهنَّ اللهُ، مَنْ أحْسَنَ وضوءَهُنَّ، وصلاهنَّ لوقتهنَّ، وأَتَمَّ ركوعَهُنَّ، وَسُجُودَهُنَّ وخُشُوعَهنَّ، كان على اللهِ عهد أن يغفر لَهُ، وَمَن لَمْ يَفْعَل فَلَيْسَ له على اللهِ عهد، إِن شاءَ غَفَرَ لَهُ، وَإِن شَاءَ عذبَهُ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كذب أبو محمد): لم يرد بقوله: كذب أبو محمد: تعمد الكذب الذي هو ضد الصدق، لأن الكذب إنما يجيء في الإخبار، وأبو محمد إنما أفتى فتيا، رأى فيها رأيًا، وأخطأ فيه، وهو رجل من الأنصار، له صحبة، ولا يجوز أن يكذب في الإخبار عن النبي - ﷺ-، والعرب من عادتها أن تضع الكذب موضع الخطأ، فتقول: كذب سمعي، وكذب بصري، أي أخطأ.\n_________\n(١) وهو مجهول، قيل: اسمع رفيع، ولكن تابعه عند أبي داود في الرواية الثانية: أبو عبد الله الصنابحي.\n(٢) أنصاري صحابي، اختلف في اسمه، قيل: مسعود، وقيل: سعد، وغيره ذلك.\n(٣) رواه الموطأ ١ / ١٢٣ في صلاة الليل، باب الأمر بالوتر، وأبو داود رقم (٤٢٥) في الصلاة، باب المحافظة على وقت الصلوات، ورقم (١٤٢٠) في الصلاة، باب فيمن لم يوتر، والنسائي ١ / ٢٣٠ في الصلاة، باب المحافظة على الصلوات الخمس، وهو حديث صحيح لطرقه، وقد صححه ابن عبد البر وغيره من العلماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يثبت:\n١- أخرجه مالك (٩٦)، وأحمد (٥/٣١٥) قال: ثنا يزيد. وفي (٥/٣١٩) قال: حدثنا يحيى بن سعيد القطان. والدارمي (١٥٨٥) قال: أخبرنا يزيد بن هارون. وأبو داود (١٤٢٠) قال: حدثنا القعنبي. عن مالك. والنسائي (١/٢٣٠) . وفي الكبرى (٣١٤) قال: أخبرنا قتيبة، عن مالك.\nثلاثتهم - مالك، ويزيد، والقطان - عن يحيى بن سعيد الأنصاري.\n٢ - وأخرجه الحميدي (٣٨٨) قال: حدثنا سفيان، قال: حدثنا يحيى بن سعيد الأنصاري، ومحمد بن عجلان.\n٣ - وأخرجه أحمد (٥/٣٢٢) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق.\n٤ - وأخرجه ابن ماجة (١٤٠١) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، عن شعبة، عن عبد ربه بن سعيد.\nأربعتهم - يحيى بن سعيد، وابن عجلان، وابن إسحاق، وعبد ربه - عن محمد بن يحيى بن حبان، عن ابن محيريز، عن المخدجي، فذكره.\n- ورواه عبد الله الصنابحي، عن عبادة:\nأخرجه أحمد (٥/٣١٧) قال: ثنا حسين بن محمد، وأبو داود (٤٢٥) قال: حدثنا محمد بن حرب الواسطي، قال: حدثنا يزيد - يعني ابن هارون -.\nكلاهما - حسين، ويزيد - قالا: حدثنا محمد بن مطرف، عن زيد بن أسلم، عن عطاء بن يسار، عن عبد الله الصُّنابحي، فذكره.","vol":"6","page":44},{"text":"٤١٣٣ - (خ م د س) عبد الله بن عمر - ﵄ -: أن النبيَّ - ﷺ- قال: «اجْعَلُوا آخِرَ صلاتكم بالليل وِترًا» . أخرجه البخاري، ومسلم، ⦗٤٦⦘ وأبو داود، والنسائي (١) .\n_________\n(١) رواه البخاري ٢ / ٤٠٦ في الوتر، باب ليجعل آخر صلاته وترًا، ومسلم رقم (٧٥١) في صلاة المسافرين، باب صلاة الليل مثنى مثنى والوتر ركعة من آخر الليل، وأبو داود رقم (١٤٣٨) في الصلاة، باب في وقت الوتر، والنسائي ٣ / ٢٣٠ و٢٣١ في قيام الليل، باب وقت الوتر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٠) (٤٧١٠) قال: حدثنا يحيى. وفي (٢/٣٩) (٤٩٧١) قال: حدثنا محمد بن بشر. وفي (٢/١٠٢) (٥٧٩٤) قال: حدثنا محمد بن عبيد. وفي (٢/١٤٣) (٦٣٠٠) قال: حدثنا ابن نمير، ومحمد بن عبيد. والبخاري (١/١٢٧) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل. وفي (٢/٣١) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. ومسلم (٢/١٧٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثني زهير بن حرب، وابن المثنى، قالا: حدثنا يحيى. وأبو داود (١٤٣٨) قال: حدثنا أحمد بن حنبل. قال: حدثنا يحيى. وابن خزيمة (١٠٨٢) قال: حدثنا بندار، قال: حدثنا يحيي. (ح) وحدثنا الدورقي، والحسن الزعفراني ابن محمد، قالا: حدثنا محمد بن عبيد. (ح) وحدثنا يحيى بن حكيم، قال: حدثنا حماد بن مسعدة.\nسبعتهم - يحيى بن سعيد، ومحمد بن بشر، ومحمد بن عبيد، وعبد الله بن نمير، وبشر بن المفضل، وأبو أسامة، حماد بن أسامة، وحماد بن مسعدة - عن عبيد الله.\n٢ - وأخرجه أحمد (٢/١٥٠) (٦٣٧٣) قال: حدثنا عبد الرزاق، وابن بكر. ومسلم (٢/١٧٣) قال: حدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد.\nثلاثتهم - عبد الرزاق، ومحمد بن بكر، وحجاج بن محمد - عن ابن جريج.\n٣ - وأخرجه مسلم (٢/١٧٣) قال: حدثنا قتيبة بن سعيد (ح) وحدثنا ابن رمح. والنسائي (٣/٢٣٠) . وفي الكبرى (١٣٠٠) قال: أخبرنا قتيبة بن سعيد.\nكلاهما - قتيبة بن سعيد، ومحمد بن رمح - قال قتيبة: حدثنا. وقال ابن رمح: أخبرنا الليث.\nثلاثتهم - عبيد الله بن عمر، وابن جريج، والليث بن سعد - عن نافع، فذكره.","vol":"6","page":45},{"text":"٤١٣٤ - (ط) عبد الله بن مسعود - ﵁ -: قال: قال رسول الله -ﷺ-: «اجعلوا آخِرَ صلاتكم وِتْرًا» . أخرجه الموطأ (١) .\n_________\n(١) لن نجده في نسخ الموطأ التي بين أيدينا، وهو بمعنى حديث ابن عمر الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه في «الموطأ» رواية يحيى ولا رواية أبي مصعب، ولا في غيره.","vol":"6","page":46},{"text":"<span data-type=\"title\" id=toc-812>[الفرع] الثاني: في عدد الوتر</span>\n٤١٣٥ - (د س) أبو أيوب الأنصاري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الوِترُ حق على كُلِّ مسلم، فَمَن أَحَبَّ أَن يُوتِرَ بخمس فَلْيَفْعَلْ، وَمَن أحبَ أَن يُوتِرَ بِثَلاث فَليفعل، وَمَن أَحبَ أَن يُوتِرَ بِوَاحِدة فَليفعل» . أخرجه أبو داود.\nوفي النسائي مثله، وزاد: «من شاء أَوتَرَ إِيماء» .\nوله في أخرى بزيادة في أوله: «فمن شاء أن يوتر بسبع فليفعلْ» (١) .\n_________\n(١) رواه أبو داود رقم (١٤٢٢) في الصلاة، باب كم الوتر، والنسائي ٣ / ٢٣٨ و٢٣٩ في صلاة الليل، باب ذكر الاختلاف على الزهري في حديث أبي أيوب في الوتر، ورواه ابن ماجة رقم (١١٩٠) في إقامة الصلاة، باب ما جاء في الوتر بثلاث وخمس وسبع وتسع، وإسناده صحيح ورواه أيضًا ابن حبان في \" صحيحه \" (٦٧٠) موارد، والحاكم في \" المستدرك \" ١ / ٣٠٢ و٣٠٣، وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه أحمد (٥/٤١٨) . والدارمي (١٥٩٠) كلاهما عن يزيد بن هارون، قال: حدثنا سفيان بن حسين.\n٢ - وأخرجه الدارمي (١٥٩١) قال: أخبرنا محمد بن يوسف. وابن ماجة (١١٩٠) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الفريابي. والنسائي (٣/٢٣٨) . وفي الكبرى (١٣١٠) قال: أخبرنا العباس بن الوليد بن مزيد، قال: أخبرني أبي.\nكلاهما - محمد بن يوسف الفريابي، والوليد بن مزيد - قالا: حدثنا الأوزاعي.\n٣ - وأخرجه أبو داود (١٤٢٢) قال: حدثنا عبد الرحمن بن المبارك، قال: حدثني قريش بن حيان العجلي، قال: حدثنا بكر بن وائل.\n٤ - وأخرجه النسائي (٣/٢٣٨) . وفي الكبرى (٣٧٠) قال: أخبرنا عمرو بن عثمان، قال: حدثنا بقية، قال: حدثني ضبارة بن أبي السليك، قال: حدثني دويد بن نافع.\nأربعتهم - سفيان، والأوزاعي، وبكر، ودويد - عن الزهري، عن عطاء بن يزيد، فذكره.","vol":"6","page":46},{"text":"٤١٣٦ - (د) عبد الله بن أبي قيس: قال: «سألتُ عائشةَ - ﵂- بكم كان يوتر رسولُ الله -ﷺ-؟ قالت: كان يوتر بأربع وثلاث، وسِتّ وثلاث، وثمان وثلاث، وعشْر وثلاث، ولم يكن يوتر بأنْقَصَ من سبع، ولا بأكثر من ثلاثَ عشرةَ» .\nزاد في رواية: «لم يكن يوتر ركعتين قبل الفجر، قلت: ما يوتر؟ قالت: لم يكن يدعَ ذلك»، ولم يذكر فيها «ست، وثلاث» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٦٢) في الصلاة، باب في صلاة الليل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: قال أبو داود: زاد أحمد بن صالح: ولم يكن يوتر بركعتين قبل الفجر. قلت: ما يوتر؟ قالت: لم يكن يدع ذلك، ولم يذكر أحمد: «وست وثلاث» .\nأخرجه أحمد (٦/١٤٩) قال: حدثنا عبد الرحمن. وأبو داود (١٣٦٢) قال: حدثنا أحمد بن صالح ومحمد بن سلمة المرادي. قالا: حدثنا ابن وهب.\nكلاهما - عبد الرحمن بن مهدي،وعبد الله بن وهب - عن معاوية بن صالح، عن عبد الله بن أبي قيس، فذكره.","vol":"6","page":47},{"text":"٤١٣٧ - (ت س) أم سلمة - ﵂ -: قالت: «كان النبيُّ - ﷺ- يوتر بثلاث عشرة، فلما كبِرَ وضَعُفَ أوْتَر بسبع» . أخرجه الترمذي، والنسائي، إِلا أن النسائي قال: «فلما أَسَنَّ وثَقُل» (١) .\nقال الترمذي: وقد روي عن النبيِّ - ﷺ-: «الوِتْرُ بثلاث عشرةَ، وإِحدى عشرةَ، وتِسْع، وسبع، وخمس، وثلاث، وواحدة» . قال: وقال إِسحاق بن إِبراهيم: معنى ما روي «أنه كان يوتر بثلاث عشرة» [إنما معناه] أنه كان يُصَلِّي من الليل ثلاثَ عشرة ركعة مع الوتر، فَنُسِبَتْ صلاة الليل إلى الوتر.\nوفي رواية أخرى للنسائي قالت: «كان النبيُّ - ﷺ- يُوتِر بسبع، أو خمس، لا يَفْصِل بينهن بتسليم» . ⦗٤٨⦘\nوفي أُخرى له: «كان يوتر بخمس وسبع، ولا يفصل بينها بسلام ولا بكلام» (٢) .\n_________\n(١) هذه الرواية في حديث عائشة عند النسائي عقب حديث أم سلمة.\n(٢) رواه الترمذي رقم (٤٥٧) في الصلاة، باب ما جاء في الوتر بسبع، والنسائي ٣ / ٢٣٧ في قيام الليل، باب ذكر الاختلاف على حبيب بن أبي ثابت في حديث ابن عباس في الوتر، وباب كيف الوتر بخمس وذكر الاختلاف على الحكم في حديث الوتر، وباب الوتر بثلاث عشرة ركعة، ورواه أيضًا الحاكم ١ / ٣٠٦، وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٢٢) والترمذي (٤٥٧) قال: حدثنا هناد. والنسائي (٣/٢٣٧ و٢٤٣) قال: أخبرنا أحمد بن حرب. وفي الكبرى (١٢٥٦) قال: أخبرنا هناد بن السري.\nثلاثتهم - أحمد بن حنبل، وهناد بن السري، وأحمد بن حرب - عن أبي معاوية، عن الأعمش، عن عمرو بن مرة، عن يحيى بن الجزار، فذكره.\n- والرواية الأخرى:\nأخرجه النسائي (٣/٢٣٩) . وفي الكبرى (١٣١٣) قال: أخبرنا القاسم بن زكريا بن دينار. قال: حدثنا عبيد، عن إسرائيل. وفي الكبرى «تحفة الأشراف» (١٣/١٨١٨١) عن عمرو بن هشام، عن مخلد، وهو ابن يزيد، عن سفيان.\nكلاهما - إسرائيل، وسفيان - عن منصور، عن الحكم، عن مقسم، عن ابن عباس، فذكره.\n* أخرجه أحمد (٦/٢٩٠) قال: حدثنا جرير بن عبد الحميد، وفي (٦/٣١٠) قال: حدثنا عبد الرزاق. قال: حدثنا سفيان. وفي (٦/٣٢١) قال: حدثنا يحيى بن آدم. قال: حدثنا سفيان. وابن ماجة (١١٩٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حميد بن عبد الرحمن، عن زهير. والنسائي (٣/٢٣٩) . وفي الكبرى (١٣١٢) قال: أخبرنا قتيبة. قال: حدثنا جرير. وفي الكبرى «تحفة الأشراف» (١٣/١٨٢١٤) عن محمد بن عبد الله بن المبارك، عن يحيى، عن سفيان.\nثلاثتهم - جرير بن عبد الحميد، وسفيان، وزهير - عن منصور، عن الحكم، عن مقسم، عن أم سلمة، مثله. ليس فيه «ابن عباس» .","vol":"6","page":47},{"text":"٤١٣٨ - (س) مقسم [بن بجرة]: قال: «الوِتْرُ سبع، ولا أقل من خمس، قال الحكم: فذكرت ذلك لإبراهيم، فقال: عمَّن ذكره؟ قلت: لا أدري، قال الحكم: فحججت، فلقيت مِقْسَمًا، فقلت له: عمن؟ قال:عن عائشة، وميمونة» .\nوفي رواية: عن عروة، عن عائشة: «أن النبيَّ -ﷺ- كان يوتر بخمس، ولا يجلس إِلا في آخرهن» . أَخرجه النسائي (١) .\n_________\n(١) ٣ / ٢٣٩ و٢٤٠ في قيام الليل، باب كيف الوتر بخمس، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٩٣) قال: حدثنا يحيى. وفي (٦/٣٣٥) قال: حدثنا محمد بن جعفر، ويحيى بن سعيد. والنسائي في الكبرى (١٣١٥) قال: أخبرني إسماعيل بن مسعود، قال: حدثنا يزيد - وهو ابن زريع.\nثلاثتهم - يحيى بن سعيد، ومحمد بن جعفر، ويزيد - عن شعبة قال: حدثني الحكم، فذكره.\n* وأخرجه النسائي (٣/٢٣٩) وفي الكبرى (١٣١٤) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، عن يزيد، قال: حدثنا سفيان بن الحسين، عن الحكم، عن مقسم. قال: الوتر سبع، فلا أقل من خمس، فذكرت ذلك لإبراهيم فقال: عمن ذكره؟ قلت: لا أدري، قال الحكم: فحججت فلقيت مقسما فقلت له: عمن؟ قال: عن الثقة، عن عائشة، وعن ميمونة. ليس فيه: «عن النبي -ﷺ-» .\nقلت: سفيان بن الحسين له أوهام، وقد جوده شعبة.","vol":"6","page":48},{"text":"٤١٣٩ - (خ م ط ت س) أبو مجلز: قال: «سألتُ ابنَ عباس - ﵄- عن الوتر؟ فقال: سمعتُ رسولَ الله - ﷺ- يقول: ركعة من آخر الليل، قال: وسألت ابنَ عمر؟ فقال: سمعتُ رسولَ الله - ﷺ- يقول: ركعة من آخر الليل» .\nوفي رواية قال: قال رسول الله - ﷺ-: «صلاة الليل مثنى مثنى، ⦗٤٩⦘ فإذا رأيت أن الصبحَ مُدْرِكُكَ فأوْتِرْ بواحدة، فقيل لابن عمر: ما مثنى مثنى؟ قال: تُسلِّم في كل ركعتين» .\nوفي أخرى قال: قال رسول الله - ﷺ-: «صلاة الليل مثنى مثنى، فإذا أردتَ أن تنصرفَ فاركع ركعة تُوتِرُ لك ما صلَّيتَ» . قال القاسم: «ورأينا أُناسًا منذ أدركنا يوتِرون بثلاث، وإِنَّ كُلًاّ لَوَاسِع، وأرجو أن لا يكون بشيء منه بأس» .\nوفي أخرى زيادة: «أَنَّ ابنَ عمر كان يسلِّم بين الركعتين في الوتر، حتى يأمر ببعض حاجته» .\nوفي أخرى قال: «قام رجل، فقال: يا رسول الله، كيف صلاةُ الليل؟ قال: صلاة الليل مثنى مثنى، فإذا خِفْتَ الصبح فأوتِرْ بواحدة» .\nأخرج البخاري ومسلم الثالثة والخامسة، وأخرج البخاري الرابعة، وأخرج مسلم الأولى، والثانية، وأخرج الموطأ الرواية الرابعة والخامسة، وأخرج الترمذي الثالثة، وزاد: «واجعل آخر صلاتك وترًا» . وأخرج النسائي الثالثة (١) .\n_________\n(١) رواه البخاري ٢ / ٤٠٤ في الوتر، باب ما جاء في الوتر، وفي المساجد، باب الحلق والجلوس في المسجد، وفي التهجد، باب كيف كانت صلاة النبي ﷺ، ومسلم رقم (٧٤٩) و(٧٥٣) في صلاة المسافرين، باب صلاة الليل مثنى مثنى، والموطأ ١ / ١٢٣ في صلاة الليل، باب الأمر بالوتر، والترمذي رقم (٤٣٧) في الصلاة، باب ما جاء أن صلاة الليل مثنى مثنى، والنسائي ٣ / ٢٢٧ و٢٢٨ في قيام الليل، باب كيف صلاة الليل، وباب كيف الوتر بواحدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣١١) (٢٨٣٧) قال: حدثنا عبد الصمد. وفي (١/٣٦١) (٣٤٠٨) قال: حدثنا بهز. (ح) وحدثنا عفان. ومسلم (٢/١٧٣) قال: حدثني زهير بن حرب. قال: حدثنا عبد الصمد.\nثلاثتهم - عبد الصمد، وبهز، وعفان - قالوا: حدثنا همام، قال: حدثنا قتادة، عن أبي مجلز، فذكره.\n* أخرجه أحمد (٢/٤٣) (٥٠١٦) و(٢/٥١) (٥١٢٦) قال: حدثنا محمد بن جعفر. وحجاج، قالا: حدثنا شعبة، عن أبي التياح. ومسلم (٢/١٧٣) قال: حدثنا شيبان بن فروخ. قال: حدثنا عبد الوارث، عن أبي التياح. (ح) وحدثنا محمد بن المثنى، وابن بشار، قال ابن المثنى: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة. والنسائي (٣/٢٣٢) . وفي الكبرى (١٣٠٥) قال: أخبرنا محمد بن يحيى بن عبد الله، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة، عن أبي التياح. وفي (٣/٢٣٢) . وفي الكبرى (١٣٠٦) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى ومحمد، قالا: حدثنا ثم ذكرا كلمة معناها شعبة، عن قتادة.\nكلاهما - أبو التياح، وقتادة - عن أبي مجلز، عن ابن عمر، فذكره، ليس فيه ابن عباس.\nأخرجه مالك «الموطأ» (٩٦) . والبخاري (٢/٣٠) قال: حدثنا عبد الله بن يوسف. ومسلم (٢/١٧١) قال: حدثنا يحيى بن يحيى. وأبو داود (١٣٢٦) قال: حدثنا القعنبي. والنسائي (٣/٢٣٣) . وفي الكبرى (١٣٠٨) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم.\nأربعتهم - عبد الله بن يوسف، ويحيى بن يحيى، والقعنبي، وابن القاسم - عن مالك، عن نافع، وعبد الله بن دينار، فذكراه.\n* أخرجه الحميدي (٦٣١) قال: حدثنا سفيان. وابن ماجة (١٣٢٠) قال: حدثنا سهل بن أبي سهل. قال: حدثنا سفيان. وابن خزيمة (١٠٧٢) قال: حدثنا عبد الرحمن بن بشر، قال: حدثنا سفيان (ح) وحدثنا عبد الجبار، وسعيد بن عبد الرحمن. قالا: حدثنا سفيان -. (ح) وحدثنا علي بن حجر. قال: حدثنا إسماعيل بن جعفر.\nكلاهما - سفيان بن عيينة، وإسماعيل بن جعفر - قالا: حدثنا عبد الله بن دينار، فذكره. ليس فيه «نافع» .\n* وأخرجه أحمد (٢/٥) (٤٤٩٢) و(٢/٤٨) (٥٠٨٥) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي (٢/٤٩) (٥١٠٣) و(٢/٦٦) (٥٣٤١) قال: حدثنا محمد بن عبد الله بن الزبير - يعني أبا أحمد الزبيري - قال: حدثنا عبد العزيز - يعني ابن أبي رواد -. وفي (٢/٥٤) (٥١٥٩) قال: حدثنا يحيى، عن عبيد الله، وفي (٢/١٠٢) (٥٧٩٣) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. وفي (٢/١١٩) (٦٠٠٨) قال: حدثنا هاشم، قال: حدثنا الليث. والدارمي (١٤٦٧ و١٥٩٢) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. والبخاري (١/١٢٧) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل، عن عبيد الله. (ح) وحدثنا أبو النعمان، قال: حدثنا حماد بن زيد، عن أيوب، وابن ماجة (١٣١٩) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والترمذي (٤٣٧) قال: حدثنا قتيبة قال: حدثنا الليث. والنسائي (٣/٢٢٧) قال: أخبرنا موسى بن سعيد، قال: حدثنا أحمد بن عبد الله ابن يونس. قال: حدثنا زهير، قال: حدثنا الحسن بن الحر. وفي (٣/٢٢٨) قال: أخبرنا قتيبة قال: حدثنا الليث. وفي (٣/٢٣٣) . وفي الكبرى (٣٩٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا خالد بن زياد. وابن خزيمة (١٠٧٢) قال: حدثنا أحمد بن منيع، ومؤمل بن هشام، وزياد بن أيوب، قالوا: حدثنا إسماعيل بن علية. قال مؤمل: عن أيوب وقال الآخرون: أخبرنا أيوب. (ح) وحدثنا بندار، قال: حدثنا يحيى، قال: حدثنا عبيد الله (ح) وحدثنا بندار أيضا، قال: حدثنا حماد بن مسعدة، قال: حدثنا عبد الله.\nثمانيتهم - أيوب، وعبد العزيز بن أبي رواد، وعبيد الله بن عمر، والليث بن سعد، ومالك، والحسن بن الحر، وخالد بن زياد، وعبد الله - عن نافع، فذكره. ليس فيه «عبد الله بن دينار» .\nورواه سالم بن عبد الله، ولفظه أن عبد الله بن عمر - ﵄ - قال: «إن رجلا قال: يا رسول الله، كيف صلاة الليل؟ قال: مثنى مثنى، فإذا خفت الصبح فأوتر بواحدة» .\n١ - أخرجه الحميدي (٦٢٨) قال: حدثنا سفيان. وأحمد (٢/٩) (٤٥٥٩) قال: حدثنا سفيان. وفي (٢/١٤٨) (٦٣٥٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والبخاري (٢/٦٤) قال: حدثنا أبواليمان، قال: أخبرنا شعيب. ومسلم (٢/١٧٢) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب. قال زهير: حدثنا سفيان بن عيينة. (ح) وحدثنا محمد بن عباد، قال: حدثنا سفيان. وابن ماجة (١٣٢٠) قال: حدثنا سهل بن أبي سهل، قال: حدثنا سفيان. والنسائي (٣/٢٢٧) قال: أخبرنا عمرو بن عثمان، ومحمد بن صدقة. قالا: حدثنا محمد بن حرب. عن الزبيدي. وفي (٣/٢٢٨) قال: أخبرنا أحمد بن محمد بن المغيرة، قال: حدثنا عثمان، عن شعيب. وفي الكبرى (٣٩٦) قال: أخبرنا عمرو بن عثمان، قال: حدثنا محمد بن حرب، عن الزبيدي. وفي (١٢٨٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا سفيان. وابن خزيمة (١٠٧٢) قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن المخزومي، قالا: حدثنا سفيان. (ح) وحدثنا عبد الرحمن بن بشر، قال: حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، ومعمر، وشعيب بن أبي حمزة، ومحمد بن الوليد الزبيدي - عن الزهري.\n٢ - وأخرجه أحمد (٢/١٣٣) (٦١٦٩) قال: حدثنا أبو المغيرة. وفي (٢/١٣٣) (٦١٧٠) قال: حدثنا زيد بن يحيى الدمشقي. كلاهما - أبو المغيرة، وزيد بن يحيى - قالا: حدثنا عبد الله بن العلاء.\nكلاهما - الزهري، وعبد الله بن العلاء بن زبر - عن سالم، فذكره.\nورواه عن أنس بن سيرين، ولفظه قال: سألت ابن عمر، قلت: أرأيت الركعتين قبل صلاة الغداة أأطيل فيهما القراءة؟ قال: «كان رسول الله -ﷺ- يصلي من الليل مثنى مثنى ويوتر بركعة قال: قلت: إني لست عن هذا أسألك، قال: إنك لضخم. ألا تدعني أستقرئ لك الحديث؟ كان رسول الله -ﷺ- يصلي من الليل مثى مثنى. ويوتر بركعة. ويصلي ركعتين قبل الغداة. كأن الأذان بأذنيه» .\n١- أخرجه أحمد (٢/٣١) (٤٨٦٠) قال: حدثنا يزيد. وفي (٢/٤٥) (٥٠٤٩) و(٢/٧٨) (٥٤٩٠) قال: حدثنا محمد بن جعفر. ومسلم (٢/١٧٤) قال: حدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر.\nكلاهما - يزيد بن هارون ومحمد بن جعفر - قال يزيد: أخبرنا. وقال محمد بن جعفر: حدثنا شعبة.\n٢- وأخرجه أحمد (٢/٨٨) (٥٦٠٩) قال: حدثنا أبو كامل. والبخاري (٢/٣١) قال: حدثنا أبو النعمان. ومسلم (٢/١٧٤) قال: حدثنا خلف بن هشام، وأبو كامل. وابن ماجة (١١٤٤ و١١٧٤ و١٣١٨) قال: حدثنا أحمد بن عبدة. والترمذي (٤٦١) قال: حدثنا قتيبة. والنسائي في الكبرى «تحفة الأشراف» (٦٦٥٢) عن أحمد بن عبدة. وابن خزيمة (١٠٧٣ و١١١٢) قال: حدثنا أحمد بن عبدة الضبي.\nخمستهم - أبو كامل فضيل بن حسين، وأبو النعمان، وخلف بن هشام، وأحمد بن عبدة، وقتيبة - قالوا: حدثنا حماد بن زيد.\n٣- وأخرجه أحمد (٢/١٢٦) (٦٠٩٠) قال: حدثنا يونس، قال: حدثنا حماد - يعني ابن سلمة.\nثلاثتهم - شعبة، وحماد بن زيد، وحماد بن سلمة - عن أنس بن سيرين، فذكره.\nورواه أنس بن سيرين، ولفظه قال: قلت لعبد الله بن عمر: أقرأ خلف الإمام؟ قال: تجزئك قراءة الإمام. قلت: ركعتي الفجر. أطيل فيهما القراءة؟ قال:\n«كان رسول الله -ﷺ- يصلي صلاة الليل مثنى مثنى» .\nقال: قلت: إنما سألتك عن ركعتي الفجر، قال: إنك لضخم ألست تراني أبتدئ الحديث. «كان رسول الله -ﷺ- يصلي صلاة الليل مثنى مثنى، فإذا خشي الصبح أوتر بركعة، ثم يضع رأسه، فإن شئت قلت: نام، وإن شئت قلت: لم ينم، ثم يقوم إليهما والأذان في أذنيه، فأي طول يكون» .\nثم قلت: رجل أوصى بمال في سبيل الله، أينفق منه في الحج؟ قال: أما إنكم لو فعلتم كان من سبيل الله. قال: قلت: رجل تفوته ركعة مع الإمام. فسلم الإمام، أيقوم إلى قضائها قبل أن يقوم الإمام؟ قال: «كان الإمام إذا سلم قام» . قلت: الرجل يأخذ بالدين أكثر من ماله؟ قال: «لكل غادر لواء يوم القيامة عند إسته على قدر غدرته» .\nأخرجه أحمد (٢/٤٩) (٥٠٩٦) قال: حدثنا إبراهيم بن حبيب بن الشهيد، قال: حدثنا أبي، عن أنس ابن سيرين، فذكره.\nورواه طاوس، ولفظه: عن ابن عمر، «أن رجلا سأل النبي -ﷺ- عن صلاة الليل، فقال: مثنى مثنى، فإذا خشيت الصبح فأتر بركعة» .\n١- أخرجه الحميدي (٦٢٩) . ومسلم (٢/١٧٢) قال: حدثنا محمد بن عباد. وابن ماجة (١٣٢٠) قال: حدثنا سهل بن أبي سهل. وابن خزيمة (١٠٧٢) قال: حدثنا عبد الجبار (ح) وحدثنا المخزومي (ح) وحدثنا عبد الرحمن بن بشر.\nستتهم - الحميدي، ومحمد بن عباد، وسهل بن أبي سهل، وعبد الجبار بن العلاء، وسعيد بن عبد الرحمن المخزومي، وعبد الرحمن بن بشر - قالوا: حدثنا سفيان، قال: حدثنا عمرو بن دينار.\n٢- وأخرجه أحمد (٢/٣٠) (٤٨٤٨) قال: حدثنا يزيد. والنسائي في الكبرى (٣٩٨) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا المعتمر.\nكلاهما - يزيد، والمعتمر - عن سليمان التيمي.\n٣ - وأخرجه أحمد (٢/١١٣) (٥٩٣٧) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٢/١٤١) (٦٢٥٨) قال: حدثنا جرير، عن منصور. والنسائي (٣/٢٢٧) قال: أخبرنا محمد بن قدامة، قال: حدثنا جرير، عن منصور. كلاهما - سفيان، ومنصور - عن حبيب بن أبي ثابت.\nثلاثتهم - عمرو بن دينار، وسليمان التيمي، وحبيب بن أبي ثابت - عن طاوس، فذكره.\nورواه أبو سلمة بن عبد الرحمن، ونافع - ولفظهما -: عن ابن عمر، عن رسول الله -ﷺ- أنه سمعه يقول: «صلاة الليل ركعتين ركعتين، فإذا خفتم الصبح، فأوتروا بواحدة» .\nأخرجه أحمد (٢/٧٥) (٥٤٥٤) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان. والنسائي (٣/٢٣٣) قال: أخبرنا عبيد الله بن فضالة بن إبراهيم، قال: حدثنا محمد - يعني ابن المبارك - قال: حدثنا معاوية، وهو ابن سلام.\nكلاهما - شيبان، ومعاوية بن سلام - عن يحيى بن أبي كثير، قال: حدثني أبو سلمة بن عبد الرحمن، ونافع، فذكراه.\nأخرجه الحميدي (٦٣٠) . وأحمد (٢/١٠) (٤٥٧١) . وابن ماجة (١٣٢٠) قال: حدثنا سهل بن أبي سهل. والنسائى (٣/٢٢٧) قال: أخبرنا محمد بن منصور. وابن خزيمة (١٠٧٢) قال: حدثنا عبد الجبار.\nخمستهم - الحميدي، وأحمد، وسهل بن أبي سهل، ومحمد بن منصور، وعبد الجبار بن العلاء - قالوا: حدثنا سفيان، قال: حدثنا عبد الله بن أبي لبيد، عن أبي سلمة، فذكره. ليس فيه «نافع» .\nورواه عبد الله بن شقيق - ولفظه -: عن عبد الله بن عمر: «أن رجلا سأل النبي -ﷺ- وأنا بينه وبين السائل. فقال: يا رسول الله، كيف صلاة الليل؟ قال: مثنى مثنى. فإذا خشيت الصبح، فصل ركعة، واجعل آخر صلاتك وترا. ثم سأله رجل، على رأس الحول، وأنا بذلك المكان من رسول الله -ﷺ-، فلا أدري، هو ذلك الرجل أو رجل آخر. فقال له مثل ذلك» .\nأخرجه أحمد (٢/٤٠) (٤٩٨٧) قال: حدثنا عبد الأعلى بن عبد الأعلى، عن خالد. وفي (٢/٥٨) (٥٢١٧) قال: حدثنا وكيع، قال: حدثنا عمران بن حدير. وفي (٢/٧١) (٥٣٩٩) قال: حدثنا أبوسعيد مولى بني هاشم، قال: حدثنا ليث، قال: حدثنا عاصم. وفي (٢/٧٦) (٥٤٧٠) قال: حدثنا علي بن عاصم، قال: أنبأنا خالد الحذاء. وفي (٢/٧٩) (٥٥٠٣) قال: حدثنا محمد بن جعفر، عن شعبة، عن خالد. وفي (٢/٨١) (٥٥٣٧) قال: حدثنا محمد، قال: حدثنا شعبة، عن أبي بشر. وفي (٢/١٠٠) (٥٧٥٩) قال: حدثنا عفان، قال: حدثنا همام، قال: حدثنا قتادة. ومسلم (٢/١٧٢) قال: حدثني أبو الربيع الزهراني، قال: حدثنا حماد، قال: حدثنا أيوب، وبديل. (ح) وحدثني أبو كامل، قال: حدثنا حماد، قال: حدثنا أيوب وبديل، وعمران بن حدير (ح) وحدثنا محمد بن عبيد الغبري، قال: حدثنا حماد، قال: حدثنا أيوب، والزبير بن الخريت. وأبو داود (١٤٢١) قال: حدثنا محمد بن كثير، قال: أخبرنا همام، عن قتادة. والنسائي (٣/٢٣٢) . وفي الكبرى (١٣٠٧) قال: أخبرنا الحسن بن محمد الزعفراني، عن عفان، قال: حدثنا همام، قال: حدثنا قتادة. وابن خزيمة (١٠٧٢) قال: حدثنا بندار، قال: حدثنا عبد الوهاب الثقفي، قال: حدثنا خالد. (ح) وحدثنا بندار أيضا، قال: حدثنا عبد الأعلى، قال: حدثنا خالد (ح) وحدثنا الصنعاني، قال: حدثنا يزيد بن زريع، قال: حدثنا خالد. وفي (١١١٠) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا مرحوم - يعني ابن عبد العزيز - عن خالد.\nثمانيتهم - خالد الحذاء، وعمران بن حدير، وعاصم الأحول، وأبو بشر، جعفر بن أبي وحشية، وقتادة، وأيوب، وبديل بن ميسرة، والزبير بن الخريت - عن عبد الله بن شقيق العقيلي، فذكره.\n(*) في رواية علي بن عاصم، وشعبة، ومرحوم بن عبد العزيز، عن خالد الحذاء: «فإذا خشيت الصبح فاسجد سجدة، وركعتين قبل الصبح» وفي رواية عاصم الأحول: «فإذا خشيت الصبح، فبادر الصبح بركعة، وركعتين قبل صلاة الغداة» .\n(*) لفظ رواية قتادة: «أن رجلا من أهل البادية سأل رسول الله -ﷺ- عن صلاة الليل. قال: مثنى مثنى، والوتر ركعة من آخر الليل» .\nورواه عقبة بن حريث - ولفظه -: قال: سمعت ابن عمر يحدث، أن رسول الله -ﷺ- قال: «صلاة الليل مثنى مثنى، فإذا رأيت أن الصبح يدركك، فأوتر بواحدة» . فقيل لابن عمر: ما مثنى مثنى؟ قال: أن يسلم في كل ركعتين.\nأخرجه أحمد (٢/٤٤) (٥٠٣٢) قال: حدثنا بهز. وفي (٢/٧٧) (٥٤٨٣) قال: حدثنا محمد بن جعفر. ومسلم (٢/١٧٤) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر.\nكلاهما - بهز، ومحمد بن جعفر - قالا: حدثنا شعبة، قال: سمعت عقبة بن حريث، فذكره.\nورواه سالم بن عبد الله بن عمر، وحميد بن عبد الرحمن بن عوف - ولفظهم -: عن عبد الله بن عمر بن الخطاب، أنه قال: «قام رجل فقال: يا رسول الله، كيف صلاة الليل؟ قال رسول الله -ﷺ-: صلاة الليل مثنى مثنى، فإذا خفت الصبح، فأوتر بواحدة» .\nأخرجه مسلم (٢/١٧٢) . والنسائي (٣/٢٢٨) قال: أخبرنا أحمد بن الهيثم.\nكلاهما - مسلم، وأحمد بن الهيثم - عن حرملة بن يحيى، قال: حدثنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، أن ابن شهاب حدثه، أن سالم بن عبد الله بن عمر، وحميد بن عبد الرحمن ابن عوف حدثاه، فذكراه.\n* أخرجه أحمد (٢/١٣٤) (٦١٧٦) . والنسائي (٣/٢٢٨) . وفي الكبرى (١٢٩٠) قال: أخبرنا محمد بن يحيى بن عبد الله.\nكلاهما - أحمد بن حنبل، ومحمد بن يحيى - قالا: حدثنا يعقوب - هو ابن إبراهيم - قال: حدثنا ابن أخي ابن شهاب، عن عمه، قال: أخبرني حميد بن عبد الرحمن، فذكره. ليس فيه «سالم بن عبد الله ابن عمر» .\nورواه القاسم بن محمد - ولفظه -: عن عبد الله بن عمر، عن رسول الله قال: «صلاة الليل مثنى مثنى، فإذا أردت أن تنصرف، فاركع بواحدة، توتر لك ما قد صليت» .\nأخرجه البخاري (٢/٣٠) وفي جزء القراءة (٢٣١) قال: حدثنا يحيى بن سليمان. والنسائي (٣/٢٣٣) . وفي الكبرى (٣٧٢) قال: أخبرنا الربيع بن سليمان، قال: حدثنا حجاج بن إبراهيم.\nكلاهما - يحيى بن سليمان، وحجاج بن إبراهيم - قالا: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، أن عبد الرحمن بن القاسم حدثه، عن أبيه، فذكره.\nورواه عبيد الله بن عبد الله بن عمر - ولفظه - أن ابن عمر حدثهم:\nأن رجلا نادى رسول الله -ﷺ-، وهو في المسجد، فقال: يا رسول الله -ﷺ-، كيف أوتر صلاة الليل؟ فقال رسول الله -ﷺ-: «من صلى فليصل مثنى مثنى، فإن أحس أن يصبح، سجد سجدة، فأوترت له ما صلى» .\nأخرجه مسلم (٢/١٧٣) قال: حدثنا أبو كريب، وهارون بن عبد الله، قالا: حدثنا أبو أسامة، عن الوليد بن كثير، قال: حدثني عبيد الله بن عبد الله بن عمر، فذكره.\nقال أبو كريب: «عبيد الله بن عبد الله» ولم يقل: «ابن عمر»، يعني لم ينسبه إلى جده.\nورواه عطية بن سعد - ولفظه - عن ابن عمر، قال: سمعت النبي -ﷺ- يقول: «صلاة الليل مثنى مثنى، فإذا خفت الصبح فواحدة، إن الله تعالى وتر، يحب الوتر» .\nأخرجه أحمد (٢/١٥٥) (٦٤٣٩) قال: حدثنا محمد بن عبيد، قال: حدثنا الأعمش عن عطية بن سعد، فذكره.\nورواه محمد بن عبد الرحمن - ولفظه -: عن عبد الله بن عمر. قال: «سمعت النبي -ﷺ- وهو على المنبر، يخطب الناس، وهو يقول: لا تأتون الله يوم القيامة بشيء، هو أفضل من صلاتكم، ألا وإن صلاة الليل مثنى مثنى، فإذا خفت الصبح، فواحدة» .\nأخرجه عبد بن حميد (٨٤٥) قال: حدثني سعيد بن سلام، قال: حدثنا زكريا بن إسحاق، عن حميد الأعرج، عن محمد بن عبد الرحمن، فذكره.","vol":"6","page":48},{"text":"٤١٤٠ - (خ) عبد الله بن عباس - ﵄ -: «قيل له: هل لك في أمير المؤمنين معاوية، ما أوتر إِلا بواحدة؟ قال: أصاب، إِنه فقيه» . «أوْتَرَ معاويةُ بعد العشاء بركعة وعنده مولى لابن عباس، فأتى ابنَ عباس فأخبره (١)، فقال: دَعْه، فإنه قد صحب النبيَّ - ﷺ-» . أخرجه البخاري (٢) .\n_________\n(١) لفظة \" فأخبره \" ليست في نسخ البخاري المطبوعة، ولعلها من زيادات الحميدي.\n(٢) ٧ / ٨١ في فضائل أصحاب النبي ﷺ، باب ذكر معاوية ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وفي رواية نافع بن عمر: «قيل لابن عباس: هل لك في أمير المؤمنين معاوية، فإنه ما أوتر إلا بواحدة؟ قال: أصاب، إنه فقيه» .\nأخرجه البخاري (٥/٣٥) قال: حدثنا الحسن بن بشر، قال: حدثنا المعافى، عن عثمان بن الأسود. (ح) وحدثنا ابن أبي مريم، قال: حدثنا نافع بن عمر.\nكلاهما - عثمان، ونافع - عن ابن أبي مليكة،فذكره.","vol":"6","page":50},{"text":"٤١٤١ - (خ ط) محمد بن شهاب الزهري - ﵀ -: قال: أخبرني عبد الله بن ثعلبة - وكان رسولُ الله - ﷺ- قد مسح عينه (١) -: «أَنه رأَى سعد بن أبي وقَّاص يُوتر بركعة» .\nوفي رواية: «وكان النبيُّ -ﷺ- قد مسح وجهه عام الفتح» . أخرجه البخاري، والموطأ (٢) .\n_________\n(١) في المطبوع: عنه.\n(٢) رواه البخاري ٨ / ١٧ معلقًا، في المغازي، باب مقام النبي ﷺ بمكة زمن الفتح، وفي الدعوات ١١ / ١٢٧ موصولًا، باب الدعاء للصبيان بالبركة ومسح رؤوسهم، والموطأ مختصرًا ١ / ١٢٥ في صلاة الليل، باب الأمر بالوتر، وهو منقطع عنده، وقد وصله البخاري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (٢٧٤) عن ابن شهاب، فذكره منقطعا.\nوأخرجه البخاري معلقا (٨/١٧) وفي الدعوات موصولا (١١/١٢٧) قال: حدثنا أبو اليمان، أخبرنا شعيب، عن الزهري، قال: أخبرني عبد الله بن ثعلبة بن صعير - وكان رسول الله قد مسح عينه.\nقلت: ويضاف:\nأخرجه أحمد (٥/٤٣٢) قال: حدثنا عبد الله بن الحارث، قال: قرأت على يونس. وفي (٥/٤٣٢) قال: حدثنا يزيد بن عبد ربه، قال: حدثنا محمد بن حرب، قال: حدثني الزبيدي. وفي (٥/٤٣٢) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. والبخاري (٨/٩٥) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب.\nثلاثتهم - يونس، والزبيدي، وشعيب - عن الزهري، فذكره.","vol":"6","page":50},{"text":"٤١٤٢ - (س) أبو موسى الأشعري - ﵁ -: قال: «كان بين مكةَ والمدينةِ، فصلَّى العشاء ركعتين، ثم قام فصلَّى ركعة أوْتَرَ بها، فقرأ فيها بمائة آية من النساء، ثم قال: ما أَلَوْتُ أن أضعَ قدميَّ حيث وضع ⦗٥١⦘ رسولُ الله - ﷺ- قَدَمَيْهِ، وأَن أقرأ بما قرأ به رسولُ الله - ﷺ-» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٢٤٣ و٢٤٤ في قيام الليل، باب القراءة في الوتر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٤١٩) قال: حدثنا عبد الصمد، قال: حدثنا ثابت. والنسائي (٣/٢٤٣) قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا أبو النعمان، قال: حدثنا حماد بن سلمة.\nكلاهما - ثابت، وحماد - عن عاصم الأحول، عن أبي مجلز، فذكره.","vol":"6","page":50},{"text":"<span data-type=\"title\" id=toc-813>[الفرع] الثالث: في القراءة في الوتر</span>\n٤١٤٣ - (ت) علي بن أبي طالب - ﵁ -: قال: «كان رسولُ الله -ﷺ- يُوتِرُ بِثلاث، يقرأُ فيهن بتسع سُوَر (١) من المفصل، يقرأ في كل ركعة بثلاث سور، آخِرُهُنَّ: ﴿قُلْ هُوَ اللهُ أحَدٌ﴾» . أخرجه الترمذي (٢) .\n_________\n(١) في الأصل والمطبوع: يقرأ فيهن سبع سور، وفي جميع نسخ الترمذي: بتسع سور، وقد رواه أيضًا أحمد في المسند رقم (٦٧٨) وعدد أسماء السور التسع وهي: ﴿ألهاكم التكاثر﴾ و﴿إنا أنزلناه في ليلة القدر﴾ و﴿إذا زلزلت﴾ و﴿والعصر﴾ و﴿إذا جاء نصر الله والفتح﴾ و﴿إنا أعطيناك الكوثر﴾ و﴿قل يا أيها الكافرون﴾ و﴿تبت يدا أبي لهب وتب﴾ و﴿قل هو الله أحد﴾ .\n(٢) رقم (٤٦٠) في الصلاة، باب ما جاء في الوتر بثلاث، وفي سنده الحارث الأعور، وهو ضعيف جدًا. أقول: والإيتار بثلاث له شواهد كثيرة، قال الترمذي: وفي الباب عن عمران ابن حصين، وعائشة، وابن عباس، وأبي أيوب، وعبد الرحمن بن أبزى عن أبي بن كعب، وقد قال محمد بن نصر في \" قيام الليل \": الأمر عندنا أن الوتر بواحدة وبثلاث وخمس وسبع وتسع، كل ذلك جائز حسن على ما روينا من الأخبار عن النبي ﷺ وأصحابه من بعده، وقال سفيان: إن شئت أوترت بخمس، وإن شئت أوترت بثلاث، وإن شئت أوترت بركعة، وقال محمد بن سيرين: كانوا يوترون بخمس وبثلاث وبركعة، ويرون كل ذاك حسنًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٨٩) (٦٧٨) قال: حدثنا محمد بن عبد الله بن الزبير، وأسود ابن عامر، قالا: حدثنا إسرائيل. وفي (٦٨٥) قال: حدثنا أسود بن عامر، قال: أخبرنا أبو بكر. وعبد ابن حميد (٦٨) قال: أخبرنا عبيد الله بن موسى، عن إسرائيل. والترمذي (٤٦٠) قال: حدثنا هناد، قال: حدثنا أبو بكر بن عياش.\nكلاهما - إسرائيل، وأبو بكر - عن أبي إسحاق، عن الحارث، فذكره.","vol":"6","page":51},{"text":"٤١٤٤ - (ت س) عبد الله بن عباس - ﵄ -: قال: «كان رسولُ الله - ﷺ- يقرأ في الوتر بـ: ﴿سبِّح اسمَ رَبِّكَ الأَعلَى﴾ و: ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ﴾ و: ﴿قُلْ هُوَ اللهُ أَحَد﴾ في ركعةٍ ركعة» . أَخرجه الترمذي، وعند النسائي: «كان يوتر بثلاث ... وذكر الحديث» (١) .\n_________\n(١) رواه الترمذي رقم (٤٦٢) في الصلاة، باب ما جاء فيما يقرأ به في الوتر، والنسائي ٣ / ١٣٦ في قيام الليل، باب ذكر الاختلاف على أبي إسحاق في حديث سعيد بن جبير عن ابن عباس، وهو حديث حسن له شواهد بمعناه، منها حديث عائشة الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٤٦٢) قال: ثنا علي بن حجر، أخبرنا شريك عن أبي إسحاق. والنسائي (٣/٢٣٦) أخبرنا الحسين بن عيسى قال: ثنا أبو أسامة، قال: ثنا زكريا بن أبي زائدة، وفي (٣/٢٣٦) أخبرنا أحمد بن سليمان، قال: ثنا نعيم، قال: ثنا زهير، قالا: عن أبي إسحاق عن سعيد ابن جبير، فذكره.","vol":"6","page":52},{"text":"٤١٤٥ - (ت د س) عبد العزيز بن جريج - ﵀ -: قال: «سَأَلْنا عائشةَ: بأي شيء كان يوتر رسولُ الله - ﷺ-؟ قالت: كان يقرأ في الأولى بـ: ﴿سبِّح اسمَ رَبِّكَ الأَعلَى﴾ وفي الثانية بـ: ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ﴾ وفي الثالثة بـ: ﴿قُلْ هُوَ اللهُ أَحَد﴾ والمعوِّذتين» . أخرجه الترمذي، وأبو داود، وأخرجه النسائي عن عبد الرحمن بن أبْزَى عن عائشة (١) .\n_________\n(١) رواه أبو داود رقم (١٤٢٤) في الصلاة، باب ما جاء فيما يقرأ به في الوتر، ولم نجده عند النسائي من رواية عبد الرحمن ابن أبزى عن عائشة، وإنما هو عند النسائي ٣ / ٢٤٤ و٢٤٥ في قيام الليل، من حديث عبد الرحمن ابن أبزى، وهو كذلك في \" مشكاة المصابيح \" رقم (١٢٦٩)، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٣٠٥ من طريق أخرى وصححه ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٦/٢٢٧) . وأبو داود (١٤٢٤) قال: حدثنا أحمد بن أبي شعيب. وابن ماجة (١١٧٣) قال: حدثنا محمد بن الصباح وأبو يوسف الرقي محمد بن أحمد الصيدلاني. والترمذي (٤٦٣) قال: حدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد البصري.\nخمستهم - أحمد بن حنبل، وأحمد بن أبي شعيب، ومحمد بن الصباح، وأبو يوسف، وإسحاق - عن محمد بن سلمة الحراني، عن خصيف، عن عبد العزيز بن جريج، فذكره.\nقلت: خصيف يضعف في الحديث.","vol":"6","page":52},{"text":"٤١٤٦ - (س) عبد الرحمن بن أبزى: عن أبيه (١) - ﵁ ⦗٥٣⦘: «أَنَّ رسولَ الله - ﷺ- كان يقرأُ في الوتر بـ: ﴿سبِّح اسمَ رَبِّكَ الأَعلَى﴾ و: ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ﴾ و: ﴿قُلْ هُوَ اللهُ أَحَد﴾» .\nوفي أخرى مثلها، وزاد: «وكان يقول إِذا سلَّم: سبحان الملك القدوس ثلاثًا، ويرفع صوته في الثالثة» .\nوفي أخرى: «أَنَّ رسولَ الله - ﷺ- أَوْتَرَ بـ: ﴿سبِّح اسمَ رَبِّكَ الأَعلَى﴾» . أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القُدُّوس): بضم القاف وفتحها: من القُدس: الطهارة، والتقديس: التطهير، وسيبويه يرويه بالفتح، وغيره يرويه بالضم والفتح.\n_________\n(١) كذا في الأصل والمطبوع: عبد الرحمن بن أبزى عن أبيه، والذي في النسائي المطبوع: عن ابن عبد الرحمن بن أبزى عن أبيه.\n(٢) ٣ / ٢٤٤ - ٢٤٧ في قيام الليل، باب نوع آخر من القراءة في الوتر، وباب ذكر الاختلاف على شعبة، وباب ذكر الاختلاف على مالك بن مغول فيه، وباب ذكر الاختلاف على شعبة عن قتادة في هذا الحديث، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٠٦) قال: حدثنا محمد بن جعفر. (ح) وحجاج. وفي (٣/٤٠٦) قال: حدثنا أبو داود. وفي (٣/٤٠٧) قال: حدثنا يحيى بن سعيد. والنسائي (٣/٢٤٧) . وفي الكبرى (١٣٥٦) . وفي عمل اليوم والليلة (٧٤٤) قال: أخبرنا إسحاق بن منصور. قال: حدثنا أبو داود. وفي (٣/٢٤٧) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد.\nأربعتهم - محمد بن جعفر، وحجاج، وأبو داود، ويحيى - عن شعبة، عن قتادة، عن زرارة، فذكره.\n(*) رواية محمد بن جعفر، وحجاج، ويحيى بن سعيد مختصرة على: «أن النبي -ﷺ- كان يوتر بـ ﴿سبح اسم ربك الأعلى﴾» .\n- ورواه ابن عبد الرحمن بن أبزى، عن أبيه، - ولفظه -:\nأن رسول الله -ﷺ- كان يوتر بـ ﴿سبح اسم ربك الأعلى﴾ و﴿قل يا أيها الكافرون﴾ و﴿قل هو الله أحد﴾ وكان يقول إذا سلم: سبحان الملك القدوس، ثلاثا، ويرفع صوته بالثالثة.\n١- أخرجه أحمد (٣/٤٠٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سلمة بن كهيل، وزبيد الأيامى. وفي (٣/٤٠٦) قال: حدثنا أبو داود الطيالسي، قال: حدثنا شعبة، قال: أخبرني زبيد، وسلمة بن كهيل. وفي (٣/٤٠٦) قال: حدثنا عفان، قال: حدثنا شعبة، قال: زبيد وسلمة، أخبراني. وفي (٣/٤٠٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن زبيد. وفي (٣/٤٠٧) قال: حدثنا وكيع، قال: حدثنا سفيان، عن زبيد. والنسائي (٣/٢٤٤) . وفي الكبرى (١٣٣٩) قال: أخبرنا الحسن بن قزعة، عن حصين بن نمير، عن حصين بن عبد الرحمن. وفي (٣/٢٤٤) وفي الكبرى (١٣٤٤) . وفي عمل اليوم والليلة (٧٣٧) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد، قال: حدثنا شعبة، عن سلمة، وزبيد. وفي (٣/٢٤٥) . وفي عمل اليوم والليلة (٧٣٨) قال: أخبرنا محمد ابن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة، قال: أخبرني سلمة، وزبيد. وفي (٣/٢٥٠) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، عن أبي نعيم، عن سفيان، عن زبيد. وفي (٣/٢٥٠) . وفي الكبرى (١٣٥٧) . وفي عمل اليوم والليلة (٧٣١) قال: أخبرنا حرمي بن يونس بن محمد، قال: حدثنا أبي، قال: حدثنا جرير، قال: سمعت زبيدا. وفي عمل اليوم والليلة (٧٣٠) قال: أخبرنا أحمد بن يحيى، قال: حدثنا إسحاق - وهو ابن منصور - قال: حدثنا حماد، عن عطاء.\nأربعتهم - سلمة بن كهيل، وزبيد، وحصين بن عبد الرحمن، وعطاء بن السائب - عن ذر بن عبد الله المرهبي.\n٢- وأخرجه أحمد (٣/٤٠٦) قال: حدثنا بهز، قال: حدثنا همام. وفي (٣/٤٠٦) قال: حدثنا أبو داود الطيالسي، قال: حدثنا شعبة. وفي (٣/٤٠٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد بن حميد (٣١٢) قال: حدثنا محمد بن بشر العبدي أبو عبد الله، عن سعيد بن أبي عروبة. والنسائي (٣/٢٥١) . وفي الكبرى (٣٧٥) وفي عمل اليوم والليلة (٧٤١) قال: أخبرنا محمد بن المثنى، قال: حدثنا عبد العزيز بن عبد الصمد، قال: حدثنا سعيد. وفي (٣/٢٤٦) . وفي الكبرى (١٣٥٥) . وفي عمل اليوم والليلة (٧٤٣) قال: أخبرنا محمد بن بشار. قال: حدثنا أبو داود. قال: حدثنا شعبة. وفي عمل اليوم والليلة (٧٤٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا محمد بن بشر، قال: حدثنا سعيد.\nثلاثتهم - همام، وشعبة، وسعيد بن أبي عروبة - عن قتادة، عن عزرة.\nكلاهما - ذر، وعزرة - عن سعيد بن عبد الرحمن بن أبزى، فذكره.\n* أخرجه النسائي (٣/٢٤٥) . وفي عمل اليوم والليلة (٧٣٩) قال: أخبرنا محمد بن قدامة، عن جرير، عن منصور، عن سلمة بن كهيل.\nوأخرجه النسائي (٣/٢٤٥) . وفي الكبرى (١٣٤٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا محمد ابن عبيد، قال: حدثنا عبد الملك بن أبي سليمان. وفي (٣/٢٤٦) . وفي الكبرى (١٣٤٣) . وفي عمل اليوم والليلة (٧٣٣) قال: أخبرنا عمران بن موسى، قال: حدثنا عبد الوارث، قال: حدثنا محمد بن جحادة. وفي (٣/٢٤٦) قال: أخبرنا أحمد بن محمد بن عبيد الله، قال: حدثنا شعيب بن حرب، عن مالك وفي (٣/٢٤٩) قال: أخبرنا أحمد بن حرب، قال: حدثنا قاسم، عن سفيان. وفي (٣/٢٥٠) . وفي عمل اليوم والليلة (٧٣٥) قال: أخبرنا أحمد بن يحيى، قال: حدثنا محمد بن عبيد، عن سفيان الثوري، وعبد الملك بن أبي سليمان.\nأربعتهم - عبد الملك بن أبي سليمان، ومحمد بن جحادة، ومالك بن مغول، وسفيان الثوري - عن زبيد.\nوأخرجه النسائي (٣/٢٤٦) . وفي الكبرى (١٣٤٠) قال: أخبرنا عبد الله بن الصباح، قال: حدثنا الحسن ابن حبيب، قال: حدثنا روح بن القاسم، عن عطاء بن السائب.\nثلاثتهم - سلمة بن كهيل، وزبيد، وعطاء بن السائب - عن سعيد بن عبد الرحمن بن أبزى، فذكره. «ليس فيه ذر» .\n* وأخرجه النسائي (٣/٢٤٦) . وفي عمل اليوم والليلة (٧٣٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يحيى بن آدم، قال: حدثنا مالك، عن زبيد، عن ذر. وفي (٣/٢٥١) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، عن أبي عامر، عن هشام، عن قتادة، عن عزرة.\nكلاهما - ذر، وعزرة - عن سعيد بن عبد الرحمن بن أبزى، أن النبي -ﷺ-، فذكره مرسلا، ليس فيه «عن أبيه» .","vol":"6","page":52},{"text":"٤١٤٧ - (د س) أُبي بن كعب - ﵁ -: قال: «كان رسولُ الله -ﷺ- يوتر بـ: ﴿سبِّح اسمَ رَبِّكَ الأَعلَى﴾ و: ﴿قُلْ للذينَ كَفَروا﴾ (١) و: ﴿الله الواحد الصمد﴾» (٢) أخرجه أبو داود.\nوله في أخرى قال: «كان رسولُ الله - ﷺ- إِذا سلَّم في الوتر قال: سبحان الملك القدوس» . ⦗٥٤⦘\nوفي رواية النسائي: «أَنَّ رسولَ الله - ﷺ- كان يُوتِرُ بثلاث ركعات يقرأ في الأولى بـ: ﴿سبِّح اسمَ رَبِّكَ الأَعلَى﴾ وفي الثانية بـ: ﴿قُلْ يَا أَيُّهَا الكَافِرُونَ﴾ وفي الثالثة بـ: ﴿قُلْ هُوَ اللهُ أَحَد﴾ ويقنت قبل الركوع، فإِذا فَرَغ قال عند فراغه: سبحان الملك القدوس، ثلاث مرات، يُطيل في آخرهنَّ» .\nوفي أخرى له: «أَنَّ رسولَ الله - ﷺ- كان يقرأ في الوتر بـ: ﴿سبِّح اسمَ رَبِّكَ الأَعلَى﴾ ... وذكره، وقال: ولا يسلِّم إِلا في آخرهن، ويقول بعد التسليم: سبحان الملك القدوس ثلاثًا» (٣) .\n_________\n(١) أي: ﴿قل يا أيها الكافرون﴾ وفي هامش \" عون المعبود \" نسخة: وقل ﴿قل يا أيها الكافرون﴾ .\n(٢) أي: ﴿قل هو الله أحد﴾ .\n(٣) رواه أبو داود رقم (١٤٢٣) في الصلاة، باب ما يقرأ في الوتر، والنسائي ٣ / ٢٣٥ في قيام الليل، باب ذكر اختلاف ألفاظ الناقلين لخبر أبي بن كعب في الوتر، وباب نوع آخر من القراءة في الوتر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ورد الحديث مطولا ومختصرا على النحو التالي:\nرواية عبد بن حميد (١٧٦)، وأبي داود (١٤٢٣)، وابن ماجة (١١٧١)، وعبد الله بن أحمد (٥/١٢٣)، والنسائي (٣/٢٣٥ و٢٤٤) مختصرة على القراءة. ورواية أبي داود (١٤٣٠) مختصرة على التسبيح.\nورواية ابن ماجة (١١٨٢) مختصرة على القنوت. ورواية عبد الله بن أحمد (٥/١٢٣)، والنسائي (٣/٢٤٤)، وفي عمل اليوم والليلة (٧٢٩) مختصرة على القراءة والتسبيح.\nورواية النسائي (٣/٢٣٥)، وفي عمل اليوم والليلة (٧٤٠) مختصرة على القراءة والتسبيح، وزاد «ولايُسَلِّمُ إلا في آخرهن» .\nبيان تخريجه:\n١ - من طريق الأعمش:\nأخرجه عبد بن حميد (١٧٦) قال: أخبرنا عبد الرحمن بن سعد، قال: أخبرنا أبو جعفر الرازي. وأبو داود (١٤٢٣)، وابن ماجة (١٧١)، وعبد الله بن أحمد (٥/١٢٣) ثلاثتهم عن عثمان بن أبي شيبة، قا: حدثنا أبو حفص الأبار، وفي (١٤٢٣) قال أبو داود: حدثنا إبراهيم بن موسى، قال: أخبرنا محمد بن أنس، والنسائي (٣/٢٤٤) قال: أخبرنا يحيي بن موسى، قال: حدثنا عبد الرحمن بن سعد، قال: حدثنا أبو جعفر الرازي.\nثلاثتهم - أبو جعفر الرازي، وأبو حفص الأبار، ومحمد بن أنس - عن الأعمش، عن زبيد، وطلحة، عن ذر، عن سعيد بن عبد الرحمن بن أبزى، عن أبيه، فذكره.\nوأخرجه أبو داود (١٤٣٠) قال: حدثنا عثمان بن أبي شيبة، وعبد الله بن أحمد (٥/١٢٣) قال: حدثنا أبو بكر بن أبي شيبة، والنسائي في عمل اليوم والليلة (٧٢٩) قال: أخبرنا محمد بن الحسين بن إبراهيم.\nثلاثتهم - عثمان، وأبو بكر، ومحمد بن الحسين - عن محمد بن أبي عبيدة، قال: حدثنا أبي، عن الأعمش، عن طلحة الإيلي، عن ذر، عن سعيد بن عبد الرحمن بن أبزى، عن أبيه، فذكره.\n٢- من طريق سفيان:\nأخرجه ابن ماجة (١١٨٢)، والنسائي (٣/٢٣٥)، وفي عمل اليوم والليلة (٧٣٤) .\nكلاهما - النسائي وابن ماجة - عن علي بن ميمون الرقي، قال: حدثنا مخلد بن يزيد، عن سفيان، عن زبيد اليامي، عن سعيد بن عبد الرحمن بن أبزى، عن أبيه، فذكره.\n٣- من طريق قتادة:\nأخرجه النسائي (٣/٢٣٥) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عيسى بن يونس، وفي (٣/٢٣٥)، وفي عمل اليوم والليلة (٧٤٠) قال النسائي: أخبرنا يحيى بن موسى، قال: أنبأنا عبد العزيز ابن خالد.\nكلاهما - عيسى، وعبد العزيز - عن سعيد بن أبي عروبة، عن قتادة، عن عزرة، عن سعيد بن عبد الرحمن بن أبزى، عن أبيه، فذكره. «ولم يذكر عيسى بن يونس في روايته عزرة» .\n٤- ومن طريق جرير بن حازم:\nأخرجه عبد الله بن أحمد (٥/١٢٣) قال: حدثنا محمد بن عبد الرحيم البزاز، قال: حدثنا أبو عمر الضرير البصري، قال: حدثنا جرير بن حازم، عن زبيد، عن ذر، عن سعيد بن عبد الرحمن بن أبزى، عن أبيه، فذكره.","vol":"6","page":53},{"text":"٤١٤٨ - (س) عمران بن حصين - ﵁ -: «أَنَّ رسولَ الله - ﷺ- أوْتَرَ بـ: ﴿سبِّح اسمَ رَبِّكَ الأَعلَى﴾» أخرجه النسائي (١) .\n_________\n(١) ٣ / ٢٤٧ في قيام الليل، باب ذكر الاختلاف على شعبة عن قتادة في هذا الحديث، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/٢٤٧) قال: أخبرنا بشر بن خالد، قال: حدثنا شبابة، عن شعبة، عن قتادة، عن زرارة بن أوفى، فذكره.\n(*) قال أبو عبد الرحمن النسائي: لا أعلم أحدا تابع شبابة على هذا الحديث.","vol":"6","page":54},{"text":"<span data-type=\"title\" id=toc-814>[الفرع] الرابع: في وقت الوتر</span>\n<span data-type=\"title\" id=toc-815>الوتر قبل الصبح</span>\n٤١٤٩ - (د ت) خارجة بن حذافة - ﵁ -: قال: «خرج علينا ⦗٥٥⦘ يومًا رسولُ الله - ﷺ- فقال: قد أمدَّكم الله بصلاة هي خير لكم من حُمْر النَّعَم، وهي الوتر، فجعلها لكم فيما بين العشاء الآخر [ة] (١) إِلى طلوع الفجر» . أخرجه الترمذي، وأبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُمر النَّعَم) النَّعَم: الإبل، وحمرها: خيارها وأعلاها قيمة.\n_________\n(١) لفظة \" الآخرة \" ليست في نسخ أبي داود والترمذي المطبوعة.\n(٢) رواه أبو داود رقم (١٤١٨) في الصلاة، باب استحباب الوتر، والترمذي رقم (٤٥٢) في الصلاة، باب ما جاء في فضل الوتر، وفي سنده ضعف وانقطاع، ولكن في الباب عن معاذ ابن جبل، وعمرو بن العاص، وعقبة بن عامر، وأبي بصرة الغفاري، وابن عباس، وابن عمر، وعبد الله بن عمرو، وانظر تخريجها في \" تلخيص الحبير \" للحافظ ابن حجر ٢ / ١٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١ - أخرجه أحمد. قال: حدثنا يزيد بن هارون. (ح) وحدثنا يعقوب. قال: حدثنا أبي. كلاهما - يزيد، وإبراهيم بن سعد والد يعقوب - عن محمد بن إسحاق.\n٢ - وأخرجه أحمد. قال: حدثنا هاشم. والدارمي (١٥٨٤) قال: حدثنا أبو الوليد الطيالسي. وأبو داود (١٤١٨) قال: حدثنا أبو الوليد الطيالسي، وقتيبة بن سعيد. وابن ماجة (١١٦٨) قال: حدثنا محمد بن رمح المصري. والترمذي (٤٥٢) قال: حدثنا قتيبة. أربعتهم - هاشم، وأبو الوليد، وقتيبة، وابن رمح- عن الليث بن سعد.\nكلاهما - ابن إسحاق، والليث - عن يزيد بن أبي حبيب، عن عبد الله بن راشد الزوفي، عن عبد الله ابن أبي مرة الزوفي، فذكره.\nقال الحافظ: له حديث واحد في الوتر، ونقل عن محمد بن الربيع قوله: «لم يرو عنه غير المصريين» . اهـ.\nقال أبو عيسى: حديث غريب. لا نعرفه إلا من حديث يزيد بن أبي حبيبة وقد وهم بعض المحدثين في هذا الحديث فقال: عن عبد الله بن راشد الزرقي وهو وهم في هذا. راجع نصب الراية (١/١٠٩)، طبقات ابن سعد (٤/١/١٣٩) .","vol":"6","page":54},{"text":"٤١٥٠ - (م ت س) أبو سعيد الخدري - ﵁ -: أنَّ النبيَّ - ﷺ- قال: «أوتِروا قبلَ أَن تُصْبِحُوا» . أخرجه مسلم، والترمذي.\nوفي رواية النسائي: «قبل الصبح» . وفي أخرى: «قبل الفجر» (١) .\n_________\n(١) رواه مسلم رقم (٧٥٤) في صلاة المسافرين، باب صلاة الليل مثنى مثنى والوتر ركعة من آخر الليل، والترمذي رقم (٤٦٨) في الصلاة، باب ما جاء في مبادرة الصبح بالوتر، والنسائي ٣ / ٢٣١ في قيام الليل، باب الأمر بالوتر قبل الصبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤) قال: حدثنا عبد الصمد، قال: حدثنا همام. وفي (٣/١٣) قال: حدثنا هاشم، قال: حدثنا أبو معاوية - يعني شيبان -. وفي (٣/٣٥) قال: حدثنا أبو عامر، قال: حدثنا علي. وفي (٣/٣٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٣/٧١)، والدارمي (٥١٩٦) قالا - أحمد، والدارمي -: حدثنا عفان، قال: حدثنا أبان بن يزيد العطار. ومسلم (٢/١٧٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى بن عبد الأعلى، عن معمر. (ح) وحدثني إسحاق بن منصور، قال: أخبرني عبيد الله، عن شيبان. وابن ماجة (١١٨٩) قال: حدثنا محمد بن يحيى، وأحمد بن الأزهر، قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر. والترمذي (٤٦٨) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي (٣/٢٣١) قال: أخبرنا عبيد الله بن فضالة بن إبراهيم، قال: أنبأنا محمد،وهو ابن المبارك قال: حدثنا معاوية-وهو ابن سلام بن أبي سلام-وفي (٣/٢٣١) . وفي الكبرى (١٣٠١) قال: أخبرنا يحيى بن درست، قال: حدثنا أبو إسماعيل القناد. وابن خزيمة (١٠٨٩) قال: حدثنا أبو موسى، قال: حدثني عبد الأعلى، قال: حدثنا معمر. (ح) وحدثنا أبو موسى، قال: حدثنا أبو عامر قال: حدثنا علي - يعني ابن المبارك.\nسبعتهم - همام، وأبو معاوية شيبان، وعلي بن المبارك، ومعمر، وأبان، ومعاوية بن سلام، وأبوإسماعيل - عن يحيى بن أبي كثير، عن أبي نضرة، فذكره.\n(*) رواية همام: «الوتر بالليل» .\n(*) ورواية أبان، وأبي إسماعيل القناد: «أوتروا قبل الفجر» .","vol":"6","page":55},{"text":"٤١٥١ - (م ت د) عبد الله بن عمر - ﵄ -: أنَّ النبيَّ - ﷺ- قال: «من صلى من الليل فلْيجعل آخر صلاته وتْرًا قبل الصبح» . أخرجه مسلم. ⦗٥٦⦘\nوفي أخرى له وللترمذي: أن نبيَّ الله - ﷺ- قال: «بادِرُوا الصبحَ بالوتر» .\nوفي أخرى للترمذي: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا طلعَ الفجرُ فقد ذهبَ كلُّ صلاة الليل والوتر، فأَوتروا قبل الفجر» (١) .\n_________\n(١) رواه مسلم رقم (٧٥١) في صلاة المسافرين، باب صلاة الليل مثنى مثنى، والترمذي رقم (٤٦٧) و(٤٦٩) في الصلاة، باب ما جاء في مبادرة الصبح بالوتر، وأخرج أبو داود رواية الترمذي الأولى رقم (١٤٣٦) في الصلاة، باب في وقت الوتر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم، راجع تخريج الحديث رقم (٤١٣٣) .","vol":"6","page":55},{"text":"٤١٥٢ - (خ م س ت د) عائشة - ﵂ -: قالت: «من كلِّ الليل أوْتر رسولُ الله - ﷺ-: من أوَّلِ الليل، وأوسَطِهِ، وآخِرهِ، وانتهى وِتْرُهُ إِلى السَّحَر» . أخرجه البخاري، ومسلم، والنسائي.\nولفظ البخاري: «كلَّ (١) الليل أوْتر رسولُ الله - ﷺ- وانتهى وِتره إِلى السَّحر» .\nوفي رواية الترمذي: «وانتهى وتره حين مات (٢) في السحر» .\nوفي رواية أبي داود قال: قلتُ لعائشة: متى كان يُوتِرُ رسولُ الله - ﷺ-؟ فقالت: ... وذكرت الحديث مثل الترمذي.\nوأخرجه الترمذي، وأبو داود بزيادة معنى آخر عن عبد الله بن أبي قيس.\nفأما لفظ الترمذي، فقال: «سألتُ عائشةَ عن وِتْرِ رسولِ الله - ﷺ ⦗٥٧⦘: كيف كان يوتر، من أوَّلِ الليل، أو من آخره؟ فقالت: كلَّ ذلك قد كان يصنع، ربما أوتر من أول الليل، وربما أوتر من آخره، فقلت: الحمد لله الذي جعل في الأمر سَعة، فقلت: كيف كانت قراءته: أكان يُسِرُّ بالقراءة، أم يجهر؟ فقالت: كلَّ ذلك كان يفعل، قد كان ربما أسَرَّ، وربما جهر، قال: فقلت: الحمد لله الذي جعلَ في الأمر سَعَة، قال: فقلت: كيف كان يصنع في الجنابة: أَكان يغتسل قبل أن ينام، أَو ينام قبل أن يغتسل؟ قالت: كلَّ ذلك قد كان يفعل، ربما اغتسل فنام، وربما توَّضأَ فنام، فقلت: الحمد لله الذي جعل في الأمر سَعة» .\nوأما لفظ أبي داود: فإنه قال: «سألتُ عائشةَ عن وتْر رسولِ الله - ﷺ-؟ فقالت: ربما أوْتَر أوَّل الليل، وربما أوْتَر آخرَه. قلت: كيف كانت قراءته: كان يُسِرُّ بالقراءة، أَم يجهر؟ قالت: كلُّ ذلك كان يفعل، ربما أَسَرَّ، وربما جهر، وربما اغتسل فنام، وربما توضَّأ فنام» . قال غير قتيبة: «يعني في الجنابة» (٣) .\n_________\n(١) بنصب \" كل \" على الظرفية، أو بالرفع، على أنه مبتدأ، والجملة خبر، والتقدير: أوتر فيه.\n(٢) في الأصل: حين بات، والتصحيح من نسخ الترمذي المطبوعة.\n(٣) رواه البخاري ٢ / ٤٠٦ في الوتر، باب ساعات الوتر، ومسلم رقم (٧٤٥) في صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ في الليل وأن الوتر ركعة، والنسائي ٣ / ٢٣٠ في قيام الليل، باب وقت الوتر، والترمذي رقم (٤٥٦) في الصلاة، باب ما جاء في الوتر من أول الليل وآخره ورقم (٢٩٢٥) في ثواب القرآن، باب ما جاء كيف كانت قراءة النبي ﷺ، وأبو داود رقم (١٤٣٥) و(١٤٣٧) في الصلاة، باب في وقت الوتر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٨٨) قال: حدثنا سفيان. قال: حدثنا أبو يعفور بن عبيد بن نسطاس، عن مسلم بن صبيح. وأحمد (٦/٤٦) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش، عن مسلم. وفي (٦/٤٦ و١٠٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سليمان. قال: سمعت أبا الضحى. وفي (٦/١٠٧) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن الأعمش، عن أبي الضحى. وفي (٦/١٢٩) قال: حدثنا أسود بن عامر. قال: أخبرنا أبو بكر بن عياش، عن عاصم، عن مسلم (ح) وأبي حصين، عن يحيى بن وثاب. وفي (٦/٢٠٤) قال: حدثنا وكيع، عن سفيان، عن عاصم بن أبي النجود، عن أبي الضحى. وفي (٦/٢٠٤) قال: حدثنا وكيع وعبد الرحمن. قالا: حدثنا سفيان، عن أبي حصين، عن يحيى بن وثاب. والدارمي (١٥٩٥) قال: أخبرنا قبيصة. قال: حدثنا سفيان، عن أبي حصين، عن يحيى بن وثاب. والبخاري (٢/٣١) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. قال: حدثنا الأعمش. قال: حدثني مسلم. ومسلم (٢/١٦٨) قال: حدثنا يحيى بن يحيى. قال: أخبرنا سفيان بن عيينة، عن أبي يعفور، واسمه واقد، ولقبه وقدان. (ح) وحدثنا أبو بكر ابن أبي شيبة، وأبو كريب. قالا: حدثنا أبو معاوية، عن الأعمش. كلاهما عن مسلم. (ح) وحدثنا أبوبكر بن أبي شيبة وزهير بن حرب قالا: حدثنا وكيع، عن سفيان، عن أبي حصين، عن يحيى بن وثاب. (ح) وحدثني علي بن حجر. قال: حدثنا حسان قاضي كرمان، عن سعيد بن مسروق، عن أبي الضحى. وأبو داود (١٤٣٥) قال: حدثنا أحمد بن يونس. قال: حدثنا أبو بكر بن عياش، عن الأعمش، عن مسلم. وابن ماجة (١١٨٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو بكر بن عياش، عن أبي حصين، عن يحيى. والترمذي (٤٥٦) قال: حدثنا أحمد بن منيع. قال: حدثنا أبو بكر بن عياش. قال: حدثنا أبو حصين، عن يحيى بن وثاب. والنسائي (٣/٢٣٠) وفي الكبرى (١٢٩٩) قال: أخبرنا إسحاق بن منصور. قال: حدثنا عبد الرحمن، عن سفيان، عن أبي حصين، عن يحيى بن وثاب.\nكلاهما - مسلم بن صبيح أبو الضحى، ويحيى بن وثاب - عن مسروق، فذكره.\n(*) قال أحمد بن حنبل عقب رواية وكيع وعبد الرحمن: حدثنا وكيع، عن شعبة، عن أبي إسحاق، عن عاصم، عن علي. (ح) وسفيان، عن أبي حصين، فذكرهما جميعا.\nقلت: سيأتي من ألفاظه، في حرف الطاء «الطهارة» .","vol":"6","page":56},{"text":"٤١٥٣ - (ت) أبو هريرة - ﵁ -: قال: «أَمرني رسولُ الله - ﷺ- أن أُوتِرَ قبل أن أَنام» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٥٥) في الصلاة، باب ما جاء في كراهية النوم قبل الوتر، وقال الترمذي: حديث حسن، وهو كما قال، وفي الباب عن أبي ذر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه الترمذي (٤٥٥) قال: ثنا أبو كريب، قال: ثنا يحيى بن زكريا بن أبي زائدة، عن إسرائيل، عن عيسى بن أبي عزة، عن الشعبي، عن أبي ثور الأزدي، فذكره.\nقلت: له شواهد وطرق كثيرة جدا بألفاظ مختلفة.","vol":"6","page":58},{"text":"٤١٥٤ - (م ت) جابر بن عبد الله - ﵁ -: قال: قال رسول الله -ﷺ-: «من خاف أن لا يقوم من آخر الليل فليْوتِرْ أَوَّلَه، ثم لِيَرْقُدْ، ومن طَمِعَ أَن يقومَ آخرَ الليل، فإن صلاةَ آخِرِ الليل مَشهُودة مَحْضُورة، وذلك أفْضلُ» . أَخرجه مسلم، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مشهودة محضورة): يعني تشهدها ملائكة الليل والنهار، وتحضرها، هذه صاعدة، وهذه نازلة.\n_________\n(١) رواه مسلم رقم (٧٥٥) في صلاة المسافرين، باب من خاف أن لا يقوم من آخر الليل فليوتر أوله، والترمذي رقم (٤٥٥) في الصلاة، باب ما جاء في كراهية النوم قبل الوتر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٥) قال: حدثنا أبو معاوية، ومحمد بن عبيد. وفي (٣/٣٨٩) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وعبد بن حميد (١٠١٧) قال: حدثنا يعلى. ومسلم (٢/١٧٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص، وأبو معاوية. وابن ماجة (١١٨٧) قال: حدثنا عبد الله بن سعيد، قال: حدثنا ابن أبي غنية. والترمذي (٤٥٥) مكرر قال: حدثنا هناد، قال: حدثنا أبو معاوية. وابن خزيمة (١٠٨٦) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى - يعني ابن يونس - (ح) وحدثنا علي أيضا، قال: أخبرنا عبد الله - يعني ابن إدريس - (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير ٠ (ح) وحدثنا أبو موسى، قال: حدثنا أبو معاوية (ح) وحدثنا يعقوب الدورقي، قال: حدثنا محمد بن عبيد (ح) وحدثنا أبو موسى، قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة.\nعشرتهم - أبو معاوية، وابن عبيد، وسفيان، ويعلى، وحفص، وابن أبي غنية، وعيسى، وابن إدريس، وجرير، وأبو عوانة - عن الأعمش، عن أبي سفيان، فذكره.","vol":"6","page":58},{"text":"٤١٥٥ - (ط) عائشة - ﵂ -: كانت تقولُ: «من خشيَ أن ينام حتى يصبحَ فليوترْ قبل أَن ينامَ، ومن رجا أن يستيقظ آخر الليل فليُؤخِّرَ وِتْرَه» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ١٢٤ في صلاة الليل، باب الأمر بالوتر، وإسناده منقطع، ولكن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بلاغ: ذكره مالك في «الموطأ» (٢٧١) أنه بلغه أن عائشة، فذكرته.","vol":"6","page":58},{"text":"٤١٥٦ - (د ط) أبو قتادة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال لأبي بكر: «متى توتر؟ قال: أُوتر من أَولِ الليل، وقال لعمر: متى توتر؟ قال: آخرَ الليل، فقال لأبي بكر: أخذ هذا بالحَذَرِ (١)، وقال لعمر: أَخذ هذا بالقوة» . أَخرجه أبو داود.\nوأَخرجه الموطأ عن ابن المسيِّب، قال: «كان أبو بكر الصِّدِّيق إِذا أَراد أن يَأتِيَ فِرَاشَهُ أوْتَر، وكان عمر يوتِر آخِرَ الليل» (٢) .\n_________\n(١) في بعض النسخ: بالحزم.\n(٢) رواه الموطأ ١ / ١٢٤ في صلاة الليل، باب الأمر بالوتر، وأبو داود رقم (١٤٣٤) في الصلاة، باب في الوتر قبل النوم، وإسناده عند أبي داود حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤٣٤) قال: حدثنا محمد بن أحمد بن أبي خلف. وابن خزيمة (١٠٨٤) قال: حدثنا أبو يحيى محمد بن عبد الرحيم البزاز بخبر غريب غريب.\nكلاهما - محمد بن أحمد بن أبي خلف، وأبو يحيى محمد بن عبد الرحيم البزاز - عن يحيى بن إسحاق السيلحيني أبو زكريا. قال: حدثنا حماد بن سلمة، عن ثابت، عن عبد الله بن رباح. فذكره.\n(*) قال ابن خزيمة: هذا عند أصحابنا، عن حماد. مرسل. ليس فيه «أبو قتادة» .","vol":"6","page":59},{"text":"٤١٥٧ - (م) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يُصلِّي من الليل، فإذا أوتَرَ قال: قُومي فَأَوتِرِي يا عائشةُ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٧٤٤) في صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٥٢) قال: ثنا عبد الرزاق، قال: ثنا معمر. ومسلم (٧٤٤) قال: ثنا زهير بن حرب، ثنا جرير - كلاهما - عن الأعمش عن تميم بن سلمة، عن عروة بن الزبير، عن عائشة، فذكرته.","vol":"6","page":59},{"text":"<span data-type=\"title\" id=toc-816>الوتر بعد الصبح</span>\n٤١٥٨ - (ت د) أبو سعيد الخدري - ﵁ -: قال: إن رسول الله -ﷺ- قال: «من نام عن وِترِه فَلْيُصلِّ إِذا أَصْبَحَ» . أخرجه الترمذي.\nوله في أخرى: أنه - ﷺ- قال: «من نام عن الوتْرِ أو نسِيه فَلْيَصَلِّ إِذا ذكره وَإِذا استيْقَظ» . ⦗٦٠⦘\nوأخرج أبو داود الرواية الثانية إِلى قوله: «إِذا ذَكَرَهُ» (١) .\n_________\n(١) رواه أبو داود رقم (١٤٣١) في الصلاة، باب في الدعاء بعد الوتر، والترمذي رقم (٤٦٥) في الصلاة، باب ما جاء في الرجل ينام عن الوتر أو ينساه، وهو حديث صحيح، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٣٠٢ والبيهقي ٢ / ٤٨٠ وصححه الحاكم ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٣١) قال: حدثنا وكيع. وفي (٣/٤٤) قال: حدثنا إسحاق. وابن ماجة (١١٨٨) قال: حدثنا أبو مصعب أحمد بن أبي بكر المديني، وسويد بن سعيد. والترمذي (٤٦٥) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع.\nأربعتهم - وكيع، وإسحاق، وأبو مصعب، وسويد - قالوا: حدثنا عبد الرحمن بن زيد بن أسلم.\n٢- وأخرجه أبو داود (١٤٣١) قال: حدثنا محمد بن عوف، قال: حدثنا عثمان بن سعيد، عن أبي غسان محمد بن مطرف المدني.\nكلاهما - عبد الرحمن، وأبو غسان - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n(*) قال الترمذي: حدثنا قتيبة، قال: حدثنا عبد الله بن زيد بن أسلم، عن أبيه، أن النبي -ﷺ- قال: «من نام عن وتره فليصل إذا أصبح» . قال الترمذي: وهذا أصح من الحديث الأول.","vol":"6","page":59},{"text":"٤١٥٩ - (س) محمد بن المنتشر: «كان في مسجد عَمرو بن شُرحبيل فأُقيمتِ الصلاةُ، فجعلوا ينتظرونه، فقال: إِني كُنتُ أُوتِرُ، قال: وسئل عبدُ الله: هل بعدَ الأذان وِتر؟ قال: نعم، وبعد الإقامة وحدَّثَ عن النبي -ﷺ-: أنه نام عن الصلاة حتى طلعت الشمس، ثم صلَّى» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٢٣١ في قيام الليل، باب الوتر بعد الأذان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/٢٣١) قال: أخبرنا يحيى بن حكيم، قال: ثنا ابن أبي عدي،عن شعبة، عن إبراهيم بن محمد بن المنتشر،عن أبيه، فذكره.","vol":"6","page":60},{"text":"٤١٦٠ - (ط) عبد الله بن عباس - ﵄ -: «نام ليلة ثم استيقظ، فقال لغلامه: انظر ما صنع الناس؟ وكان قد ذهبَ بصرُه، فذهب الخادم، ثم رجع، فقال: انصرَفوا من الصبح، فقام فأوتر، ثم صلى الصبح» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٢٦ في صلاة الليل، باب الوتر بعد الفجر، وفي سنده عبد الكريم بن أبي المخارق البصري وهو ضعيف، لكن يشهد له معنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (٢٧٦) عن عبد الكريم بن أبي المخارق البصري، عن سعيد بن جبير، فذكره.\nقلت: ابن أبي المخارق ضعفوه. ولفظه: رقد ثم استيقظ.","vol":"6","page":60},{"text":"٤١٦١ - (ط) عبادة بن الصامت - ﵁ -: «كان يَؤُمُّ قومًا، فخرج إِلى الصبح، فأقام المؤذِّن، فأسكته حتى أوتر، ثم أقام» . ⦗٦١⦘ أَخرجه الموطأ (١) .\n_________\n(١) ١ / ١٢٦ في صلاة الليل، باب الوتر بعد الفجر من حديث يحيى بن سعيد عن عبادة بن الصامت، وفي سنده انقطاع، فإن يحيى بن سعيد لم يدرك عبادة بن الصامت، لكن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه مالك (٢٧٩) عن يحيى بن سعيد أنه قال: كان عبادة، فذكره.","vol":"6","page":60},{"text":"٤١٦٢ - (ط) مالك بن أنس - ﵀ -: بلغه: «أَن عبدَ الله بن عباس، وعبادة [بن] الصامت، والقاسمَ بن محمد، وعبدَ الله بن عامر بن ربيعة قد أَوْتَرُوا بعد الفجر» . أخرجه الموطأ.\nوله في أخرى: أن عبد الله بن عامر بن ربيعة قال: «إِني لأُوتِرُ وأنا أَسمع الإِقامة للصبح، أو بعد الفجر» شك راويه (١) .\n_________\n(١) ١ / ١٢٦ بلاغًا في صلاة الليل، باب الوتر بعد الفجر، وإسناده منقطع، ولكن يشهد له الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بلاغ: ذكره مالك في «الموطأ» (٢٧٧) .\nقلت: والرواية الأخرى: أخرجها (٢٨٠) قال: عن عبد الرحمن بن القاسم أنه قال: سمعت عبد الله بن عامر بن ربيعة.","vol":"6","page":61},{"text":"٤١٦٣ - (ط) عبد الله بن مسعود - ﵁ -: قال: «ما أُبالي لو أُقيمت الصبحُ وأَنا أُوتر» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه الموطأ ١ / ١٢٦ في صلاة الليل، باب الوتر بعد الفجر، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (٢٧٨) عن هشام بن عروة، عن أبيه، أن عبد الله بن مسعود.","vol":"6","page":61},{"text":"<span data-type=\"title\" id=toc-817>[الفرع] الخامس: في نقض الوتر</span>\n٤١٦٤ - (خ) أبو جمرة (١): قال: سألت عائِذَ بن عمرو - وكان من أصحاب الشجرة-: هل يُنْقَضُ الوتر؟ قال: «إِذا أَوتَرتَ من أوَّله فلا ⦗٦٢⦘ تُوتِرَ من آخره» . أَخرجه البخاري (٢) .\nوزاد رزين: سمعتُ رسولَ الله - ﷺ- يقول: «لا وِتْرَانِ في ليلة» (٣) .\n_________\n(١) في المطبوع: أبو حمزة، بالحاء بدل الجيم، وهو تصحيف، وأبو جمرة: هو نصر بن عمران الضبعي.\n(٢) ٧ / ٣٤٧ و٣٤٨ في المغازي، باب غزوة الحديبية.\n(٣) وهو رواية أبي داود، والترمذي، والنسائي، كما في الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٣٤٧ و٣٤٨) قال: حدثنا محمد بن حاتم بن بزيع، حدثنا شاذان، عن شعبة عن أبي جمرة، فذكره.","vol":"6","page":61},{"text":"٤١٦٥ - (ت د س) طلق بن علي - ﵁ -: قال: سمعتُ رسولَ الله -ﷺ- يقول: «لا وِتْرَانِ في ليلة» . أخرجه الترمذي.\nوفي رواية أبي داود، والنسائي: قال قيس بن طَلْق: «زارنا طلْق بن علي في يوم من رمضان، وأَمْسى عندنا وأفطر، ثم قام بنا تلكَ الليلةَ وَأوتر، ثم انْحَدَر إِلى مسجده، فصلى بأصحابه، حتى إِذا بَقيَ الوترُ قَدَّم رَجُلًا، فقال: أَوتر بأصحابك، فإني سمعتُ رسولَ الله - ﷺ- يقول: لا وِترانِ في ليلة» (١) .\n_________\n(١) رواه أبو داود رقم (١٤٣٩) في الصلاة، باب في نقض الوتر، والترمذي رقم (٤٧٠) في الصلاة، باب ما جاء لا وتران في ليلة، والنسائي ٣ / ٢٢٩ و٢٣٠ في قيام الليل، باب نهي النبي ﷺ عن الوترين في ليلة، وهو حديث صحيح، وقد حسنه الحافظ في الفتح ٢ / ٣٩٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/٢٣) قال: حدثنا عفان، قال: حدثنا ملازم بن عمرو السحيمي، قال: حدثنا جدي عبد الله بن بدر. قال: وحدثني سراج بن عقبة. وأخرجه أحمد أيضا قال: حدثنا محمد بن يزيد، قال: أخبرنا محمد بن جابر الحنفي، عن عبد الله بن بدر. وقال أيضا: حدثنا يزيد، قال: أخبرنا أيوب بن عتبة. وقال أحمد أيضا: حدثنا أبو النضر، قال: حدثنا أيوب بن عتبة. وأبو داود (١٤٣٩) قال: حدثنا مسدد، قال: حدثنا ملازم بن عمرو، قال: حدثنا عبد الله بن بدر. والترمذي (٤٧٠) قال: حدثنا هناد، قال: حدثنا ملازم بن عمرو، قال: حدثني عبد الله بن بدر. والنسائي (٣/٢٢٩) . وفي الكبرى (١٢٩٧) قال: أخبرنا هناد بن السري، عن ملازم بن عمرو، قال: حدثني عبد الله بن بدر. وابن خزيمة (١١٠١) قال: حدثنا أحمد بن المقدام، قال: حدثنا ملازم بن عمرو، قال: حدثنا عبد الله بن بدر.\nكلاهما - عبد الله بن بدر، وسراج بن عقبة - عن قيس بن طلق، فذكره.\n* أخرجه أحمد (٤/٢٣) قال: حدثنا موسى بن داود، قال: حدثنا محمد بن جابر، عن عبد الله بن بدر، عن طلق بن علي كذا في المطبوع. وفي «أطراف المسند» علي بن طلق عن أبيه، فذكره.","vol":"6","page":62},{"text":"٤١٦٦ - (ط) نافع - مولى ابن عمر - ﵃ -: قال: «كنتُ مع ابن عمر بمكة والسماء مُغِيْمَة، فخشيَ الصبحَ، فأوتَرَ بواحدة ثم انكشف الغيم، فرأَى أن عليه ليلًا، فشفع بواحدة، ثم صلَّى ركعتين [ركعتين]، فلما خشي الصبح أوتر بواحدة» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٢٥ في صلاة الليل، باب الأمر بالوتر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في «الموطأ» (٢٧٢) عن نافع، فذكره.","vol":"6","page":62},{"text":"٤١٦٧ - (ت) أم سلمة - ﵂ -: «أَنَّ رسولَ الله - ﷺ- كان يُصَلِّي بعد الوتر ركعتين» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٧١) في الصلاة، باب ما جاء لا وتران في ليلة، ورواه أيضًا ابن ماجة رقم (١١٩٥) في إقامة الصلاة، باب ما جاء في الركعتين بعد الوتر جالسًا، وإسناده ضعيف، فيه ميمون بن موسى المرئي، والحسن البصري، وكلاهما مدلسان، وقد روياه بالعنعنة، وفيه أيضًا خيرة أم الحسن البصري مولاة أم سلمة، لم يوثقها غير ابن حبان، وقال الترمذي: وقد روي نحو هذا عن أبي أمامة وعائشة وغير واحد عن النبي ﷺ. أقول: وحديث أبي أمامة رواه أحمد في \" المسند \" ٥ / ٢٦٠ بإسناد حسن، فهو شاهد يقوى به الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٦/٢٩٨) . وابن ماجة (١١٩٥) قال: حدثنا محمد بن بشار. والترمذي (٤٧١) قال: حدثنا محمد بن بشار.\nكلاهما - أحمد بن حنبل، ومحمد بن بشار - قالا: حدثنا حماد بن مسعدة، قال: حدثنا ميمون بن موسى المرئي، عن الحسن، عن أمه، فذكرته.\nقلت: الراوي عن الحسن البصري والحسن مدلسان، وقد عنعنا.","vol":"6","page":63},{"text":"<span data-type=\"title\" id=toc-818>[الفرع] السادس: في أحاديث متفرقة</span>\n٤١٦٨ - (س) عائشة - ﵂ -: «أَنَّ رسولَ الله - ﷺ- كان لا يسلِّم في ركعتي الوتر» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٢٣٥ في قيام الليل، باب كيف الوتر بثلاث، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/٢٣٥) قال: أخبرنا إسماعيل بن مسعود، قال: ثنا بشر بن المفضل، قال: ثنا سعيد عن قتادة عن زرارة بن أوفى، فذكره.","vol":"6","page":63},{"text":"٤١٦٩ - (ط خ) عبد الله بن عمر - ﵄ -: «أَنَّ رسولَ الله - ﷺ- كان يسلِّم في الركعتين في الوتر (١)، حتى يأمُرَ ببعض حاجته» . أخرجه الموطأ، وأَخرجه البخاري في آخر حديث قَدْ ذُكِرَ (٢) .\n_________\n(١) في نسخ البخاري والموطأ المطبوعة: كان يسلم بين الركعتين والركعة في الوتر.\n(٢) رواه البخاري ٢ / ٤٠١ في الوتر في فاتحته، والموطأ ١ / ١٢٥ في صلاة الليل، باب الأمر بالوتر، وقد تقدم في بعض روايات الحديث رقم (٤١٣٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، راجع الحديث رقم (٤١٣٩) .","vol":"6","page":63},{"text":"٤١٧٠ - (ط) عبد الله بن عمر - ﵄ -: كان يقول: «صلاةُ ⦗٦٤⦘ المغربِ وِتْرُ صلاةِ النهار» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ١٢٥ في صلاة الليل، باب الأمر بالوتر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف على هذا الأثر في رواية يحيى، وهي عند الشيباني - محمد بن الحسن - في روايته (٢٤٩) قال: أخبرنا مالك، ثنا عبد الله بن دينار، عن ابن عمر.","vol":"6","page":63},{"text":"٤١٧١ - (د ت س) علي بن أبي طالب - ﵁ -: أن النبيَّ - ﷺ- كان يقول في وتْره: «اللَّهُمَّ إِني أَعوذُ بِرضَاكَ من سَخَطِكَ، وأعوذُ بمعافاتك من عُقُوبتك، وأعوذ بكَ منك، لا أُحْصِي ثناء عليك، أنت كما أثْنَيْتَ على نفسك» . أخرجه أبو داود، والترمذي، والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٣٥٦١) في الدعوات، باب في دعاء الوتر، وأبو داود رقم (١٤٢٧) في الصلاة، باب القنوت في الوتر، والنسائي ٣ / ٢٤٩ في قيام الليل، باب الدعاء في الوتر، وإسناده صحيح، وقال الترمذي: حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٦) (٧٥١) قال: حدثنا يزيد. وفي (١/١١٨) (٩٥٧) قال: حدثنا بهز وأبو كامل. وعبد بن حميد (٨١) قال: أخبرنا يزيد بن هارون. وأبو داود (١٤٢٧) قال: حدثنا موسى بن إسماعيل. وابن ماجة (١١٧٩) قال: حدثنا أبو عمر حفص بن عمرو، قال: حدثنا بهز بن أسد. والترمذي (٣٥٦٦) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون. وعبد الله بن أحمد (١/١٥٠) (١٢٩٤) قال: حدثني إبراهيم بن الحجاج الناجي. والنسائي (٣/٢٤٨) . وفي الكبرى (١٣٥٣) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا سليمان بن حرب، وهشام بن عبد الملك. وفي «الكبرى» تحفة الأشراف (١٠٢٠٧) عن إسحاق بن منصور، عن أبي الوليد هشام بن عبد الملك.\nسبعتهم - يزيد، وبهز، وأبو كامل، وموسى، وإبراهيم، وسليمان، وهشام - عن حماد بن سلمة، عن هشام بن عمرو الفزاري، عن عبد الرحمن بن الحارث، فذكره.\n(*) قال أبو داود: هشام أقدم شيخ لحماد، وبلغني عن يحيى بن معين أنه قال: لم يرو عنه غير حماد بن سلمة.","vol":"6","page":64},{"text":"<span data-type=\"title\" id=toc-819>الفصل الثالث: في صلاة الليل</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-820>الفرع الأول: في الحث عليها</span>\n٤١٧٢ - (خ م ت س) المغيرة بن شعبة - ﵁ -: قال: «قام النبيُّ - ﷺ- حتى تورَّمت قدماه، فقيل له: قد غفرَ الله لك ما تقدَّمَ من ذنبكَ وما تأخَّر؟ قال: أفلا أكونُ عبدًا شكورًا؟» . ⦗٦٥⦘\nوفي رواية: «إِنْ كان النبيُّ - ﷺ- لَيَقُومُ - أَو لَيُصلِّي - حتى تَرِمَ قَدَمَاهُ - أو ساقاه- فيُقال له، فيقول: أفلا أكونُ عبْدًا شكورًا؟» .\nوفي أخرى: «حتى تَرِمَ أو تَنتفِخَ» .\nوفي أخرى: «أنه صلى حتى انتفختْ قدماه، فقيل له: أتَكَلَّفُ هذا، وقد غُفِرَ لك؟ فقال: ... وذكره» . أخرجه البخاري، ومسلم، وأخرج الترمذي الرواية الثانية، والنسائي الأولى (١) .\n_________\n(١) رواه البخاري ٣ / ١٢ في التهجد، باب قيام النبي ﷺ الليل، وفي تفسير سورة الفتح، وفي الرقاق، باب الصبر عن محارم الله، ومسلم رقم (٢٨١٩) في صفات المنافقين، باب إكثار الأعمال والاجتهاد في العبادة، والترمذي رقم (٤١٢) في الصلاة، باب ما جاء في الاجتهاد في الصلاة، والنسائي ٣ / ٢١٩ في قيام الليل، باب الاختلاف على عائشة في إحياء الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٧٥٩) قال: حدثنا سفيان. وأحمد (٤/٢٥١) قال: حدثنا سفيان. وفي (٤/٢٥٥) قال: حدثنا وكيع، عن مسعر، وسفيان «الثوري» . وفي (٤/٢٥٥) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان «الثوري» . والبخاري (٢/٦٣) قال: حدثنا أبو نعيم، قال: حدثنا مسعر. وفي (٦/١٦٩) قال: حدثنا صدقة بن الفضل، قال: أخبرنا ابن عيينة. وفي (٨/١٢٤) قال: حدثنا خلاد بن يحيى، قال: حدثنا مسعر. ومسلم (٨/١٤١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. (ح) وحدثنا أبو بكر بن أبي شيبة، وابن نمير، قالا: حدثنا سفيان. وابن ماجة (١٤١٩) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان بن عيينة. والترمذي (٤١٢) . وفي الشمائل (٢٦١) قال: حدثنا قتيبة، وبشر بن معاذ العقدي، قالا: حدثنا أبو عوانة. والنسائي (٣/٢١٩) وفي الكبرى (١٢٣٤) قال: أخبرنا قتيبة بن سعيد، ومحمد بن منصور، عن سفيان. وفي الكبرى «تحفة الأشراف» (٨/١١٤٩٨) عن قتيبة، عن أبي عوانة. وعن سويد بن نصر، عن عبد الله، عن ابن عيينة. وابن خزيمة (١١٨٢) قال: حدثنا بشر بن معاذ، قال: حدثنا أبو عوانة. وفي (١١٨٣) قال: حدثنا علي بن خشرم، وسعيد بن عبد الرحمن، وعبد الجبار بن العلاء، عن سفيان بن عيينة.\nأربعتهم- سفيان بن عيينة، ومسعر، وسفيان الثوري، وأبو عوانة - عن زياد بن علاقة، فذكره.","vol":"6","page":64},{"text":"٤١٧٣ - (خ م) عائشة - ﵂ -: قالت: «قام رسولُ الله - ﷺ- حتَّى تَفَطَّرَتْ قدماه» .\nوفي أخرى: «كان يقومُ من الليل حتى تتَفَطَّرَ قدماه، فقلتُ له: لم تصنعُ هذا يا رسول الله وقد غُفِرَ لكَ ما تقدَّم من ذنبك، وما تأخَّر؟ قال: أَفلا أُحِبُّ أن أَكُونَ عبدًا شكورًا؟ قالت: فلما بدَّنَ وَكَثُرَ لَحمُهُ صلَّى جالسًا، فَإِذا أرادَ أن يَرْكَعَ قام فَقرأَ، ثم ركع» . أخرجه البخاري ومسلم (١) . ⦗٦٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَفَطَّرَت): التَّفَطُّر التشقق.\n(بدَّن): بَدَنَ بالتخفيف: إذا سمن، وبالتشديد: إذا كَبِر.\n_________\n(١) رواه البخاري ٨ / ٤٤٩ في تفسير سورة الفتح، باب قوله: ﴿ليغفر لك الله ما تقدم من ذنبك وما تأخر﴾، و٣ / ١٢ في التهجد تعليقًا، باب قيام النبي ﷺ، ومسلم رقم (٢٨٢٠) في صفات المنافقين، باب إكثار الأعمال والاجتهاد في العبادة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١١٥) قال: حدثنا هارون بن معروف. قال: حدثنا ابن وهب. قال: حدثني أبو صخر، عن ابن قسيط. والبخاري (٦/١٦٩) قال: حدثنا الحسن بن عبد العزيز. قال: حدثنا عبد الله بن يحيى. قال: أخبرنا حيوة، عن أبي الأسود. ومسلم (٨/١٤١) قال: حدثنا هارون بن معروف وهارون بن سعيد الأيلي. قالا: حدثنا ابن وهب. قال: أخبرني أبو صخر، عن ابن قسيط.\nكلاهما - ابن قيسط يزيد بن عبد الله، وأبو الأسود محمد بن عبد الرحمن بن نوفل - عن عروة، فذكره.","vol":"6","page":65},{"text":"٤١٧٤ - (س) أبو هريرة - ﵁ -: قال: «كان رسولُ الله - ﷺ- يُصَلِّي حتى تَزْلَعَ قَدَمَاه» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَزْلع): زَلِع قدمُه - بالكسر - يزلع زَلَعًا: إذا تشقَّق.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه النسائي ٣ / ٢١٩ في قيام الليل، باب الاختلاف على عائشة في إحياء الليل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح:\n-رواه عن أبي هريرة أبو صالح - بنحوه:\nأخرجه ابن ماجة (١٤٢٠) قال: حدثنا أبو هشام الرفاعي محمد بن يزيد. قال: حدثنا يحيى بن يمان والترمذي في «الشمائل» (٢٦٣) قال: حدثنا عيسى بن عثمان بن عيسى بن عبد الرحمن الرملي. قال: حدثنا عمي يحيى بن عيسى الرملي.\nكلاهما- يحيى بن يمان، ويحيى بن عيسى - عن الأعمش، عن أبي صالح، فذكره.\n- ورواه عنه، أبو سلمة:\nأخرجه الترمذي في «الشمائل» (٢٦٢) قال: حدثنا أبو عمار الحسين بن حريث. قال: أنبأنا الفضل بن موسى. وابن خزيمة (١١٨٤) قال: حدثنا محمد بن إسماعيل الأحمسي. قال: حدثنا عبد الرحمن بن محمد المحاربي. (ح) وحدثنا أبو عمار. قال: حدثنا الفضل بن موسى.\nكلاهما - الفضل بن موسى، وعبد الرحمن بن محمد المحاربي - عن محمد بن عمرو، عن أبي سلمة، فذكره.\n-ورواه عنه كليب، واللفظ له:\nأخرجه النسائي (٣/٢١٩) وفي الكبرى (١٢٣٥) قال: أخبرنا عمرو بن علي. قال: حدثنا صالح بن مهران، وكان ثقة، قال: حدثنا النعمان بن عبد السلام، عن سفيان، عن عاصم بن كليب، عن أبيه، فذكره.","vol":"6","page":66},{"text":"٤١٧٥ - (د) عبد الله بن أبي قيس: قال: قالت عائشة - ﵂ -: «لا تدَعْ قيام الليل، فإن رسولَ الله - ﷺ- كان لا يَدَعُهُ، وكان إِذا مَرِض أو كَسِلَ صلى قاعدًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٠٧) في الصلاة، باب قيام الليل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/٢٤٩)، والبخاري في «الأدب المفرد» (٨٠٠) قال: حدثنا محمد بن بشار. وأبو داود (١٣٠٧) قال: حدثنا محمد بن بشار. وابن خزيمة (١١٣٧) قال: حدثنا محمد بن بشار. (ح) وحدثنا علي بن مسلم.\nثلاثتهم - أحمد بن حنبل، ومحمد بن بشار، وعلي بن مسلم - عن سليمان بن داود أبي داود. قال: حدثنا شعبة، عن يزيد بن خمير. قال: سمعت عبد الله بن أبي قيس يقول: فذكره.\n(*) في رواية أحمد والبخاري وابن خزيمة.: «عبد الله بن أبي موسى» قال أحمد بن حنبل: إنما هو «عبد الله بن أبي قيس» وهو الصواب مولى لبني نصر بن معاوية.\n(*) وقال ابن خزيمة: هذا الشيخ عبد الله هو عندي الذي يقول له المصريون والشاميون: عبد الله بن أبي قيس، روى عنه معاوية بن صالح أخبارا.","vol":"6","page":66},{"text":"٤١٧٦ - (د س) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «رحِمَ اللهُ رجلًا قامَ من الليلِ فصلَّى، وَأَيْقَظَ امْرَأَتَهُ، فَإِن أَبَتْ نَضَحَ في وَجْهِهَا الماءَ، رَحِمَ اللهُ امرأة قَامَتْ من الليل فصلتْ وأَيقظتْ زوجَها، فإِنْ أَبَى نضحتْ في وجهه الماءَ» . أخرجه أَبو داود، والنسائي (١) . ⦗٦٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَضَح) الماء في وجهه: إذا رشه عليه.\n_________\n(١) رواه أبو داود رقم (١٣٠٨) في الصلاة، باب قيام الليل، والنسائي ٣ / ٢٠٥ في قيام الليل، باب الترغيب في قيام الليل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٢٥٠ و٤٣٦) . وأبو داود (١٣٠٨) و(١٤٥٠) قال: ثنا ابن بشار. وابن ماجة (١٣٣٦) قال: حدثنا أحمد بن ثابت الجحدري. والنسائي (٣/٢٠٥) وفي الكبرى (١٢٠٩) قال: أخبرنا يعقوب بن إبراهيم. وابن خزيمة (١١٤٨) قال: حدثنا أبو قدامة ومحمد بن بشار.\nخمستهم - أحمد بن حنبل، ومحمد بن بشار، وأحمد بن ثابت، ويعقوب بن إبراهيم، وأبو قدامة، عبيد الله بن سعيد - عن يحيى بن سعيد القطان، عن ابن عجلان، عن القعقاع بن حكيم، عن أبي صالح، فذكره.\n- ورواه عنه، سعيد:\nأخرجه أحمد (٢/٢٤٧) قال: قرئ على سفيان، عن ابن عجلان، عن سعيد، فذكره.","vol":"6","page":66},{"text":"٤١٧٧ - (د) أبو سعيد الخدري، وأبو هريرة - ﵄ -: قالا: قال رسول الله - ﷺ-: «إِذا أيقظَ الرجلُ أهلَهُ من الليل فصلَّيا - أو صلَّى - ركعتين جميعًا، كُتِبَا في الذَّاكرينَ والذَّاكِراتِ» .\nقال أبو داود: رواه ابن كثير موقوفًا على أبي سعيد، ولم يذكر أبا هريرة.\nوفي رواية أخرى: «كُتِبا من الذَّاكرينَ اللهَ كثيرًا والذَّاكِراتِ» (١) .\n_________\n(١) رقم (١٣٠٩) في الصلاة، باب قيام الليل، ورقم (١٤٥١)، باب الحث على قيام الليل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٠٩) و(١٤٥١) قال: حدثنا محمد بن حاتم بن بزيع، قال: حدثنا عبيد الله ابن موسى. وابن ماجة (١٣٣٥) قال: حدثنا العباس بن عثمان الدمشقي، قال: حدثنا الوليد بن مسلم. والنسائي في الكبرى (١٢١٩) قال: أخبرنا القاسم بن زكريا بن دينار كوفي، قال: حدثنا عبيد الله - يعني ابن موسى.\nكلاهما- عبيد الله، والوليد - عن شيبان أبي معاوية، عن الأعمش، عن علي بن الأقمر، عن الأغر، فذكره.\n* وأخرجه أبو داود (١٣٠٩) قال: حدثنا ابن كثير، قال: حدثنا سفيان، عن مسعر، عن علي بن الأقمر، عن الأغر، عن أبي سعيد، موقوفا، ولم يذكر أبا هريرة.\n(*) في تحفة الأشراف (٣٩٦٥) لم يذكر «مسعرا» بين سفيان، وعلي بن الأقمر.","vol":"6","page":67},{"text":"٤١٧٨ - (خ ط ت) أم سلمة - ﵂ -: «أَنَّ رسولَ الله - ﷺ- اسْتَيْقَظَ ليلة فَزِعًا، وهو يقول: لا إِله إِلا الله، ماذا أُنزل الليلةَ من الفتنة؟ ماذا أُنزل من الخزائن؟ - وفي رواية: ماذا فُتح من الخزائن؟ - مَن يُوقِظُ صواحبَ الحُجُرات - يريد: أزواجَه - فيُصلِّين؟ رُبَّ كاسية في الدنيا عارية في الآخرة» (١) . ⦗٦٨⦘ أخرجه البخاري، والموطأ، والترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n ([ربَّ] كاسية في الدنيا عارية في الآخرة): هذا كناية عما يقدمه الإنسان لفنسه من الأعمال الصالحة، يقول: رُبَّ غني في الدنيا لا يفعل خيرًا، هو فقير في الآخرة، ورُبَّ مكتسٍ في الدنيا ذي ثروة ونعمة، عارٍ في الآخرة شقي.\n_________\n(١) قال الحافظ ابن حجر في \" الفتح \": واختلف في المراد بقوله: كاسية وعارية على أوجه، أحدها: كاسية في الدنيا بالثياب لوجود الغنى، عارية في الآخرة من الثواب، لعدم العمل في الدنيا، ثانيها: كاسية بالثياب، لكنها شفافة لا تستر عورتها، فتعاقب في الآخرة بالعري جزاء على ⦗٦٨⦘ ذلك. ثالثها: كاسية من نعم الله، عارية من الشكر الذي تظهر ثمرته في الآخرة بالثواب، رابعها: كاسية جسدها، لكنها تشد خمارها من ورائها فيبدو صدرها فتصير عارية فتعاقب في الآخرة، خامسها: كاسية من خلعة التزوج بالرجل الصالح، عارية في الآخرة من العمل، فلا ينفعها صلاح زوجها، كما قال تعالى: ﴿فلا أنساب بينهم﴾، ذكر هذا الأخير الطيبي، ورجحه لمناسبة المقام، واللفظة وإن وردت في أزواج النبي ﷺ، لكن العبرة بعموم اللفظ، وقد سبق لنحوه الداودي، فقال: كاسية للشرف في الدنيا، لكونها أهل التشريف، وعارية يوم القيامة، قال: ويحتمل أن يراد: عارية في النار، قال ابن بطال: في هذا الحديث أن الفتوح في الخزائن تنشأ عنه فتنة المال، بأن يتنافس فيه فيقع القتال بسببه، وأن يبخل به فيمنع الحق أو يبطر صاحبه فيسرف، فأراد ﷺ تحذير أزواجه من ذلك كله، وكذا غيرهن ممن بلغه ذلك، وفي الحديث الندب إلى الدعاء والتضرع عند نزول الفتنة، ولاسيما في الليل لرجاء وقت الإجابة لتكشف أو يسلم الداعي ومن دعا له، وبالله التوفيق.\n(٢) رواه البخاري ٣ / ٨ في التهجد، باب تحريض النبي ﷺ على قيام الليل، وفي العلم، باب العلم والعظة بالليل، وفي اللباس، باب ما كان النبي ﷺ يتجوز من اللباس والبسط، وفي الأدب، باب التكبير والتسبيح عند التعجب، وفي الفتن، باب لا يأتي زمان إلا والذي بعده شر منه، والموطأ ٢ / ٩١٣ في اللباس، باب ما يكره لبسه للنساء من الثياب، والترمذي رقم (٢١٩٧) في الفتن، باب ما جاء ستكون فتن كقطع الليل المظلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٩٢) قال: حدثنا سفيان. قال: حدثنا معمر. وأحمد (٦/٢٩٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (١/٣٩) قال: حدثنا صدقة. قال: أخبرنا ابن عيينة، عن معمر. (ح) وعن عمرو ويحيى بن سعيد. وفي (٢/٦٢) قال: حدثنا ابن مقاتل. قال: أخبرنا عبد الله. قال: أخبرنا معمر. وفي (٧/١٩٧) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام. قال: أخبرنا معمر. وفي (٨/٦٠ و٩/٦٢) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٩/٦٢) قال: حدثنا إسماعيل. قال: حدثني أخي، عن سليمان، عن محمد بن أبي عتيق. والترمذي (٢١٩٦) قال: حدثنا سويد بن نصر. قال: حدثنا عبد الله بن المبارك. قال: أخبرنا معمر.\nخمستهم - معمر، وعمرو، ويحيى، وشعيب، ومحمد بن أبي عتيق - عن الزهري، عن هند بنت الحارث، فذكرته.","vol":"6","page":67},{"text":"٤١٧٩ - (ط) عبد الله بن عمر - ﵄ -: أن أباه عمر بن ⦗٦٩⦘ الخطاب: «كان يُصلِّي من الليل ما شاء الله، حتى إذا كان من آخر الليل أَيْقَظَ أهلَهُ للصلاة، يقول لهم: الصلاةَ، الصلاةَ، ثم يتلو هذه الآية: ﴿وَأْمُرْ أَهْلَكَ بالصَّلاةِ واصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ (١) وَالعَاقِبَةُ لِلتَّقْوى﴾ [طه: ١٣٢]» أخرجه الموطأ (٢) .\n_________\n(١) في المطبوع: نحن نأمرك، وهو خطأ.\n(٢) ١ / ١١٩ في صلاة الليل، باب ما جاء في صلاة الليل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٢٥٨) عن زيد بن أسلم، فذكره.","vol":"6","page":68},{"text":"٤١٨٠ - (ت) علي بن أبي طالب - ﵁ -: «أنَّ النبيَّ - ﷺ- كان يُوقِظُ أهلَهُ في العَشْر الأواخِر من رمضان» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٩٥) في الصوم، باب ما جاء في ليلة القدر، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: وفي رواية أبي بكر بن عياش: «كان رسول الله -ﷺ- إذا دخل العشر أيقظ أهله ورفع المئزر» .\nأخرجه أحمد (١/٩٨) (٧٦٢) قال: حدثنا عبد الرحمن. قال: حدثنا سفيان وشعبة وإسرائيل. وفي (١/١٢٨) (١٠٥٨) قال: حدثنا وكيع، عن سفيان. وفي (١/١٣٧) (١١٥٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد بن حميد (٩٣) قال: حدثنا أيو نعيم وعبيد الله بن موسى، عن إسرائيل. والترمذي (٧٩٥) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان. وعبد الله بن أحمد (١/١٣٢) (١١٠٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو بكر بن عياش. وفي (١١٠٤) قال: حدثني أبو خيثمة، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان وشعبة وإسرائيل. وفي (١١٠٥) قال: حدثني يوسف الصفار مولى بني أمية وسفيان بن وكيع، قالا: حدثنا أبو بكر بن عياش. وفي (١/١٣٣) (١١١٤) قال: حدثني أبو موسى محمد بن المثنى، قال: حدثنا أبو بكر ابن عياش. وفي (١١١٥) قال: حدثني سريج بن يونس، قال: حدثنا سلم بن قتيبة، عن شعبة وإسرائيل. أربعتهم- سفيان، وشعبة، وإسرائيل، وأبو بكر بن عياش - عن أبي إسحاق، عن هبيرة بن يريم، فذكره.","vol":"6","page":69},{"text":"٤١٨١ - (خ م ط د س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «يَعْقِدُ الشيطانُ على قَافِيَةِ رأسِ أَحدِكُمْ إِذَا هُوَ نَامَ ثلاثَ عُقَد، كل عُقْدَة مكانها: عَليكَ ليل طويل فارقُدْ، فإن استيقظ فذكر الله انحلَّت عُقْدة، فإن توَّضأَ انحلَّت عقدة، فإن صلى انحلَّت عُقَدُه كلُّها، فأصْبح نشيطًا طَيِّبَ النَّفْس، وإِلا أصبحَ خبيثَ النفس كَسْلانَ» . أخرجه الجماعة إِلا الترمذي (١) . ⦗٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قافية الرأس): مؤخره، ومنه سميت قافية الشِّعر، وقيل: قافيته: وسطه، والمراد: يعقد على رأس أحدكم، فكنى بالبعض عن الكل.\n_________\n(١) رواه البخاري ٣ / ٢٠ في التهجد، باب عقد الشيطان على قافية الرأس إذا لم يصل بالليل، وفي بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (٧٧٦) في صلاة المسافرين، باب ⦗٧٠⦘ ما روي فيمن نام الليل أجمع، والموطأ ١ / ١٧٦ في قصر الصلاة في السفر، باب جامع الترغيب في الصلاة، وأبو داود رقم (١٣٠٦) في الصلاة، باب قيام الليل، والنسائي٣ / ٢٠٣ و٢٠٤ في قيام الليل، باب الترغيب في قيام الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (١٢٦) . والحميدي (٩٦٠) قال: ثنا سفيان. وأحمد (٢/٢٤٣) قال: حدثنا سفيان. والبخاري (٢/٦٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٢/١٨٧) قال: حدثنا عمرو الناقد، وزهير بن حرب، قال عمرو: حدثنا سفيان بن عيينة. وأبو داود (١٣٠٦) قال: حدثنا عبد الله بن مسلمة، عن مالك. والنسائي (٣/٢٠٣) وفي الكبرى (١٢١٠) قال: أخبرنا محمد بن عبد الله ابن يزيد، قال: حدثنا سفيان. وابن خزيمة (١١٣١) قال: حدثنا يعقوب بن إبراهيم الدورقي، وعبد الجبار بن العلاء، قالا: حدثنا سفيان بن عيينة.\nكلاهما - مالك، وسفيان - عن أبي الزناد.\n٢ - وأخرجه ابن خزيمة (١١٣٢) قال: حدثنا علي بن قرة بن حبيب بن يزيد بن مطر الرماح، قال: حدثنا أبي، قال: أخبرنا شعبة، عن يعلى بن عطاء.\nكلاهما - أبو الزناد، ويعلى بن عطاء - عن عبد الرحمن الأعرج، فذكره.","vol":"6","page":69},{"text":"٤١٨٢ - (خ م س) عبد الله بن مسعود - ﵁ -: قال: «ذُكِرَ عند رسولِ الله - ﷺ- رجل، فقيل: ما زال نائمًا حتى أَصبحَ، ما قام إلى الصلاة، فقال: ذاك رجل بالَ الشيطانُ في أُذُنِه (١) - أو قال: في أُذُنَيه» . أخرجه البخاري، ومسلم، والنسائي (٢) . ⦗٧١⦘\n_________\n(١) قال النووي في \" شرح مسلم \": اختلفوا في معناه، فقال ابن قتيبة: معناه: أفسده، يقال: بال في كذا: إذا أفسده، وقال المهلب والطحاوي وآخرون: هو استعارة وإشارة إلى انقياده للشيطان، وتحكمه فيه، وعقده على قافية رأسه \" عليك ليل طويل \" وإذلاله له وقيل: معناه: استخف به واحتقره واستعلى عليه، يقال لمن استخف بإنسان وخدعه: بال في أذنه، وأصل ذلك في دابة تفعل ذلك بالأسد إذلالًا له، وقال الحربي: معناه: ظهر عليه وسخر منه، وقال القاضي عياض: ولا يبعد أن يكون على ظاهره، قال: وخص الأذن لأنها حاسة الانتباه، وقد ذكر هذا التعليق الشيخ حامد الفقي في \" شرح الغريب \" للمصنف، ومعلوم أن المصنف توفي قبل ولادة النووي، فكيف ينقل عنه؟! .\n(٢) رواه البخاري ٣ / ٢٣ و٢٤ في التهجد، باب إذا نام ولم يصل بال الشيطان في أذنه، وفي بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (٧٧٤) في صلاة المسافرين، باب ما روي فيمن نام الليل أجمع حتى أصبح، والنسائي ٣ / ٢٠٤ في قيام الليل، باب الترغيب في قيام الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٧٥) (٣٥٥٧) قال: حدثنا عبد العزيز بن عبد الصمد. وفي (١/٤٢٧) (٤٠٥٩) قال: حدثنا جرير. والبخاري (٢/٦٦) قال: حدثنا مسدد، قال: حدثنا أبوالأحوص. وفي (٤/١٤٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. ومسلم (٢/١٨٧) قال: حدثنا عثمان بن أبي شيبة، وإسحاق، قال عثمان: حدثنا جرير. وابن ماجة (١٣٣٠) قال: حدثنا محمد بن الصباح، قال: أنبأنا جرير. والنسائي (٣/٢٠٤) . وفي الكبرى (١٢١١) قال: أخبرنا إسحاق ابن إبراهيم، قال: أنبأنا جرير. وفي (٣/٢٠٤) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد العزيز بن عبد الصمد. وابن خزيمة (١١٣٠) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا عبد العزيز بن عبد الصمد (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير (ح) وحدثنا عمرو بن علي، ويعقوب بن إبراهيم الدورقي، قالا: حدثنا عبد العزيز بن عبد الصمد. (ح) وحدثنا يحيى بن حكيم، قال: حدثنا أبو داود، قال: حدثنا أبو الأحوص.\nثلاثتهم - عبد العزيز، وجرير، وأبو الأحوص - عن منصور، عن أبي وائل، فذكره.","vol":"6","page":70},{"text":"٤١٨٣ - (خ م س) عبد الله بن عمرو بن العاص - ﵄ -: قال: قال لي رسولُ الله - ﷺ-: «يا عبدَ الله، لا تكن مثلَ فلان، كان يقومُ من الليل، فترك قيام الليل» أخرجه البخاري، ومسلم، والنسائي (١) .\n_________\n(١) رواه البخاري ٣ / ٣٣١ في التهجد، باب ما يكره من ترك قيام الليل، وباب من نام عند السحر، وفي الصوم، باب حق الضيف في الصوم، وباب حق الجسم في الصوم، وباب صوم الدهر، وباب حق الأهل في الصوم، وباب صوم يوم وإفطار يوم، وباب صوم داود ﵇، وفي الأنبياء، باب قول الله تعالى: ﴿وآتينا داود زبورًا﴾، وفي النكاح، باب إن لزوجك عليك حقًا، وفي الأدب، باب حق الضيف، وفي الاستئذان، باب من ألقي له وسادة، ومسلم رقم (١١٥٩) في الصيام، باب النهي عن صوم الدهر ...، والنسائي ٣ / ٢٥٣ في قيام الليل، باب ذم من ترك قيام الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٧٠) (٦٥٨٤) قال: حدثنا يحيى بن آدم، قال: حدثنا أبو معاوية وابن مبارك. وفي (٢/١٧٠) (٦٥٨٥) قال: حدثنا الزبيري - يعني أبا أحمد - قال: حدثنا ابن المبارك. والبخاري (٢/٦٨) قال: حدثنا عباس بن الحسين، قال: حدثنا مبشر. (ح) وحدثني محمد بن مقاتل أبو الحسن، قال: أخبرنا عبد الله. وابن ماجة (١٣٣١) قال: حدثنا محمد بن الصباح، قال: أنبأنا الوليد بن مسلم. والنسائى (٣/٢٥٣) . وفي الكبرى (١٢١٢) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله - هو ابن المبارك.\nأربعتهم - أبو معاوية، وعبد الله بن المبارك، ومبشر بن إسماعيل والوليد -، عن الأوزاعي، قال: حدثني يحيى بن أبي كثير.\n٢- وأخرجه البخاري (٢/٦٨) قال: وقال هشام: حدثنا ابن أبي العشرين. ومسلم (٣/١٦٤) قال: حدثني أحمد بن يوسف الأزدي، قال: حدثنا عمرو بن أبي سلمة. والنسائي (٣/٢٥٣) . وفي «الكبرى» (١٢١٣) قال: أخبرنا الحارث بن أسد، قال: حدثنا بشر بن بكر. وابن خزيمة (١١٢٩) قال: حدثنا يونس بن عبد الأعلى الصدَفي، قال: حدثنا بشر - يعني ابن بكر - (ح) وحدثنا أحمد بن يزيد بن عليل المقرئ وأحمد بن عيسى بن يزيد اللخمي التنيسي، قالا: حدثنا عمرو بن أبي سلمة. ثلاثتهم - عبد الحميد بن حبيب بن أبي العشرين، وعمرو، وبشر - عن الأوزاعي، قال: حدثني يحيى بن أبي كثير، عن عمر بن الحكم بن ثوبان.\nكلاهما - يحيى بن أبي كثير، وعمر - قالا: حدثني أبو سلمة بن عبد الرحمن، فذكره.","vol":"6","page":71},{"text":"٤١٨٤ - (خ م س) علي بن أبي طالب - ﵁ -: «أَنَّ رسولَ الله -ﷺ- طَرَقَهُ وفاطمةَ، فقال: ألا تُصَلِّيانِ؟ قال عليّ: فقلتُ: يا رسولَ الله، إِنَّما أَنْفُسُنَا بيد الله، إِذا شاء أَن يبعَثَنَا بعَثَنَا، فانصرفَ رسولُ الله -ﷺ- حين قلتُ له ذلك، ولم يرجع إليَّ شيئًا، ثم سمعتُه يقول وهو منصرف يضربُ فَخِذه: ﴿وكان الإِنسانُ أَكْثَرَ شيءٍ جَدَلًا﴾ [الكهف: ٥٤]» . أخرجه البخاري، ومسلم، والنسائي.\nوفي أخرى للنسائي: «دخل عليَّ رسولُ الله - ﷺ- وعلى فاطمةَ من الليل، فأيقظنا للصلاة، ثم رجع إلى بيته، فصلَّى هَوِيًّا من الليل فلم يسمع لنا حِسًّا، فرجع إلينا فأيقظنا، فقال: قُومَا فَصلِّيا، قال: فجلستُ أنا أعرُك ⦗٧٢⦘ عَيْنيِ وأنا أَقول: إِنا واللهِ ما نُصلِّي إِلا ما كتبَ الله لنا، إِنما أنْفُسُنا بيد الله، إذا شاء أن يبْعَثَنَا بعثَنا، قال: فولَّى رسولُ الله - ﷺ-، وهو يقول - ويضرب بيده على الأخرى -: ما نصلي إِلا ما كتبَ الله لنا! ﴿وكان الإِنسانُ أكثرَ شيءٍ جَدَلًا﴾» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَرَقه): الطُّرُوق إتيان المنزل ليلًا.\n(هَوِيًّا): الهَويّ - بفتح الهاء - طائفة من الليل، تقول: مضى هَوَيّ من الليل، أي: هَزِيع منه.\n_________\n(١) رواه البخاري ٣ / ٨ في التهجد، باب تحريض النبي ﷺ على قيام الليل والنوافل من غير إيجاب، وفي تفسير سورة الكهف، باب ﴿وكان الإنسان أكثر شيء جدلًا﴾، وفي الاعتصام، باب قول الله تعالى: ﴿وكان الإنسان أكثر شيء جدلًا﴾، وفي التوحيد، باب في المشيئة والإرادة وما تشاؤون إلا أن يشاء الله، ومسلم رقم (٧٧٥) في صلاة المسافرين، باب ما روي فيمن نام الليل أجمع حتى أصبح، والنسائي ٣ / ٢٠٥ و٢٠٦ في قيام الليل، باب الترغيب في قيام الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٩١) (٧٠٥) قال: حدثنا يعقوب، قال: حدثنا أبي عن ابن إسحاق، قال: حدثني حكيم بن حكيم بن عباد بن حنيف. وفي (١/١١٢) (٩٠٠) قال: حدثنا أبو اليمان، قال: أنبأنا شعيب. وفي (٩٠١) قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. والبخاري (٢/٦٢ و٩/١٣١و٩/١٦٨) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٦/١١٠) قال: حدثنا علي بن عبد الله، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. وفي (٩/١٣١) قال: حدثني محمد بن سلام، قال: أخبرنا عتاب بن بشير، عن إسحاق. وفي (٩/١٦٨) قال: حدثنا إسماعيل، قال: حدثني أخي عبد الحميد، عن سليمان، عن محمد بن أبي عتيق. وفي «الأدب المفرد» (٩٥٥) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. ومسلم (٢/١٨٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث، عن عقيل. وعبد الله بن أحمد (١/٧٧) (٥٧١) قال: حدثنا إسماعيل بن عبيد بن أبي كريمة الحراني، قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم، عن زيد بن أبي أنيسة. وفي (٥٧٥) قال: كتب إليّ قتيبة بن سعيد: كتبت إليك بخطي وختمت الكتاب بخاتمي يذكر أن الليث بن سعد حدثهم عن عقيل. والنسائي (٣/٢٠٥) . وفي الكبرى (١٢٢٠) قال: أخبرنا قتيبة، قال: حدثنا الليث، عن عقيل. وفي (٣/٢٠٦) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني حكيم بن حكيم بن عباد بن حنيف. وابن خزيمة (١١٣٩) قال: حدثنا محمد بن علي بن محرز، قال: حدثنا يعقوب - يعني ابن إبراهيم بن سعد - قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني حكيم بن حكيم بن عباد بن حنيف. وفي (١١٤٠) قال: حدثنا محمد بن رافع، قال: حدثنا حجين بن المثنى أبو عمر، قال: حدثنا الليث - يعني ابن سعد - عن عقيل.\nسبعتهم - حكيم، وشعيب، وصالح بن كيسان، وإسحاق بن راشد، ومحمد بن أبي عتيق، وعقيل، وزيد - عن الزهري، قال: أخبرني علي بن حسين، أن حسين بن علي أخبره، فذكره.","vol":"6","page":71},{"text":"٤١٨٥ - (ط د س) عائشة - ﵂ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «ما من امرئ تكون له صلاة بليل، فيغْلِبُه عليها نوم إِلا كُتِبَ له أَجْرُ صلاته، وكان نومُه عليه صدقة» . أخرجه الموطأ وأبو داود، والنسائي (١) .\n_________\n(١) رواه الموطأ ١ / ١١٧ في صلاة الليل، باب ما جاء في صلاة الليل، وأبو داود رقم (١٣١٤) في الصلاة، باب من نوى القيام فنام، والنسائي ٣ / ٢٥٧ في قيام الليل، باب من كان له صلاة بالليل فغلبه عليها النوم، من حديث سعيد بن جبير عن رجل عنده رضي عن عائشة ... الخ، وفيه جهالة الرجل الرضي، ورواه النسائي من طريق أخرى، وسمى الرجل الرضي الأسود بن يزيد، فالإسناد صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/٢٥٨) وفي الكبرى (١٣٦٧) قال: أخبرنا أبو داود. قال: حدثنا محمد بن سليمان. قال: حدثنا أبو جعفر الرازي، عن محمد بن المنكدر، عن سعيد بن جبير، عن الأسود بن يزيد، فذكره..\n(*) قال النسائي في الكبرى: محمد بن سليمان بن أبي داود وكان يقال له بومة، ليس به بأس وأبوه ليس بثقة ولا مأمون.\n* أخرجه مالك «الموطأ» صفحة (٩٣) . وأحمد (٦/١٨٠) قال: حدثنا عبد الرحمن. وأبو داود (١٣١٤) قال: حدثنا القعنبي. والنسائي (٣/٢٥٧) وفي الكبرى (١٣٦٦) قال: أخبرنا قتيبة بن سعيد.\nثلاثتهم - عبد الرحمن بن مهدي، والقعنبي، وقتيبة - عن مالك، عن محمد بن المنكدر، عن سعيد بن جبير، عن رجل عنده رِضى أخبره أن عائشة - ﵂ - أخبرته، فذكر نحوه.\n* وأخرجه أحمد (٦/٦٣) قال: حدثنا وكيع. قال: حدثنا أبو جعفر الرازي. وفي (٦/٧٢) قال: حدثنا حسين. قال: حدثنا أبو أويس. والنسائي (٣/٢٥٨) قال: أخبرنا أحمد بن نصر. قال: حدثنا يحيي بن أبي بكير. قال: حدثنا أبو جعفر الرازي.\nكلاهما - أبو جعفر، وأبو أويس - عن محمد بن المنكدر، عن سعيد بن جبير، عن عائشة، نحوه، ليس فيه واسطة بين سعيد وعائشة.\n(*) قال أبو عبد الرحمن النسائي: أبو جعفر الرازي ليس بالقوي في الحديث.","vol":"6","page":72},{"text":"٤١٨٦ - (س) أبو الدرداء - ﵁ -: يبلُغ به النبيَّ - ﷺ- قال: «من أتى فِرَاشَهُ وهو ينْوي أن يقومَ يُصلِّي من الليل، فغلبَتْه عينهُ حتى أصبح، كُتِبَ له ما نوى، وكان نومُه صدقة عليه من ربِّه» . وفي رواية عن أبي الدرداء، وأبي ذرٍّ، موقوف. أخرجه النسائي (١) .\n_________\n(١) ٣ / ٢٥٨ في قيام الليل، باب من أتى فراشه وهو ينوي القيام فنام، ورواه أيضًا ابن ماجة والبزار وغيرهما، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٣٤٤) قال: ثنا هارون بن عبد الله الحمال. والنسائي (٣/٢٥٨) وفي الكبرى (١٣٦٨) قال: أخبرنا هارون بن عبد الله. وابن خزيمة (١١٧٢) قال: ثنا موسى بن عبد الرحمن المسروقي.\nكلاهما - هارون، وموسى - عن حسين بن علي الجعفي، عن زائدة، عن سليمان الأعمش، عن حبيب ابن أبي ثابت، عن عبدة بن أبي لبابة، عن سويد بن غَفَلَة، فذكره.\n(*) قال أبو بكر بن خزيمة: هذا خبر لا أعلم أحدا أسنده غير حسين بن علي عن زائدة، وقد اختلف الرواة في إسناد هذا الخبر.\n* أخرجه النسائي (٣/٢٥٨) . وفي الكبرى (١٣٦٩) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله، عن سفيان الثوري. وفي الكبرى (١٣٦٩) قال: أخبرنا سويد، قال: أخبرنا عبد الله، عن ابن عيينة. كلاهما - الثوري، وسفيان بن عيينة - عن عبدة بن أبي لبابة، قال: سمعت سويد بن غفلة، عن أبي ذر وأبي الدرداء. موقوفا.\n* وأخرجه ابن خزيمة (١١٧٣) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، عن الأعمش، عن حبيب بن أبي ثابت، عن عبدة بن أبي لبابة، عن زر بن حبيش، عن أبي الدرداء، نحوه. موقوفا.\n(*) قال ابن خزيمة: وهذا التخليط من عبدة بن أبي لبابة. قال مرة: «عن زر» . وقال مرة: «عن سويد بن غفلة» كان يشك في الخبر أهو «عن زر» أو «عن سويد» .\n(*) ثم قال ابن خزيمة (١١٧٤): حدثنا سلم بن جنادة، قال: حدثنا وكيع، عن سفيان، عن عبدة بن أبي لبابة، عن زر بن حبيش أو عن سويد بن غفلة - شك عبدة -، عن أبي الدرداء أو عن أبي ذر، فذكراه. موقوفا.\n(*) ثم قال ابن خزيمة (١١٧٥): قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، قال: حفظته من عبدة بن أبي لبابة. قال: ذهبت مع زر بن حبيش إلى سويد بن غفلة نعوده، فحدَّث سويد - أو حدّث رز وأكبر ظني أنه سويد - عن أبي الدرداء، أو عن أبي ذر، وأكبر ظني أنه عن أبي الدرداء، أنه قال. «نحوه» موقوفا.","vol":"6","page":73},{"text":"<span data-type=\"title\" id=toc-821>الفرع الثاني: في وقت القيام</span>\n٤١٨٧ - (د) عائشة - ﵂ -: قالت: «إِنْ كانَ رسولُ الله - ﷺ- لَيُوقِظُهُ اللهُ من الليل، فما يجيءُ السَّحَرُ حتى يَفْرُغَ من حِزْبِهِ» . وفي رواية: «من جُزئه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣١٦) في الصلاة، باب وقت قيام النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (١٣١٦) قال: ثنا حسين بن يزيد الكوفي. قال: ثنا حفص عن هشام بن عروة، عن أبيه، فذكره.","vol":"6","page":73},{"text":"٤١٨٨ - (خ م د س) مسروق: قال: «سألتُ عائشة - ﵂ -: أيُّ العمل كان أحبَّ إلى رسول الله - ﷺ-؟ قالت: الدائم، قلت: فأيَّ حين كان يقوم من الليل؟ قالت: كان يقوم من الليل إذا سمع الصارخ» . أخرجه البخاري، ومسلم، وأبو داود، والنسائي. ⦗٧٤⦘\nولفظ أبي داود: «سألتُ عائشةَ عن صلاة رسول الله - ﷺ-، فقلتُ لها: أيَّ حينٍ كان يُصلِّي؟ قالت: كان إِذا سمع الصَّارِخَ قام فصلَّى» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصارخ): الديك، وصُراخُه: صوته.\n_________\n(١) رواه البخاري ٣ / ١٤ في التهجد، باب من نام عند السحر، وفي الرقاق، باب القصد والمداومة على العمل، ومسلم رقم (٧٤١) في صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ، وأبو داود رقم (١٣١٧) في الصلاة، باب وقت قيام النبي ﷺ، والنسائي ٣ / ٢٠٨ في قيام الليل، باب وقت القيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٩٤) قال: حدثنا بهز. قال: حدثنا شعبة. وفي (٦/١١٠) قال: حدثنا أسود. قال: حدثنا شعبة. وفي (٦/١٤٧) قال: حدثنا محمد بن جعفر وروح. قالا: حدثنا شعبة. وفي (٦/٢٠٣) قال: حدثنا يحيى. قال: حدثنا سفيان. وفي (٦/٢٧٩) قال: حدثنا حسن بن موسى وحسين بن محمد. قالا: حدثنا شيبان. والبخاري (٢/٦٣) و(٨/١٢٢) قال: حدثني عبدان. قال: أخبرني أبي، عن شعبة. وفي (٢/٦٣) قال: حدثنا محمد بن سلام. قال: أخبرنا أبو الأحوص. ومسلم (٢/١٦٧) قال: حدثني هناد بن السري. قال: حدثنا أبو الأحوص. وأبو داود (١٣١٧) قال: حدثنا إبراهيم بن موسى. قال: حدثنا أبو الأحوص (ح) وحدثنا هناد، عن أبي الأحوص. والنسائي (٣/٢٠٨)، وفي الكبرى (١٢٢٥) قال: أخبرنا محمد بن إبراهيم البصري، عن بشر - هو ابن المفضل -. قال: حدثنا شعبة.\nأربعتهم - شعبة، وسفيان الثوري، وشيبان بن عبد الرحمن التميمي، وأبو الأحوص سلام بن سليم - عن أشعث بن سليم، عن أبيه، عن مسروق، فذكره.","vol":"6","page":73},{"text":"٤١٨٩ - (خ م د س) الأسود بن زيد: قال: «سألتُ عائشةَ - ﵂-: كيف كانت صلاةُ رسولِ الله - ﷺ- بالليل؟ قالت: كان ينام أوَّله، ويقوم آخره فيصلِّي، ثم يرجع إلى فراشه، فإذا أذَّن المؤذِّن وَثَبَ، فإن كان به حاجة اغتَسَلَ، وإِلا تَوَّضأ وخرج» .\nوفي رواية أبي سلمة [عن عائشة] قالت: «ما أَلْفَاه (١) السَّحَرُ عندي إِلا نائمًا، تعني النبيَّ - ﷺ-» .\nوفي أخرى قالت: «ما ألْفَى رسولَ الله - ﷺ- السَّحَرُ الأعَلْى (٢) في بيتي - أو عندي- إِلا نائمًا» . أَخرجه البخاري ومسلم. ⦗٧٥⦘\nوأخرج أبو داود الرواية الثانية، وأَخرج النسائي الأولى إلى قوله: «ويقومُ آخره» . وأخرجها أيضًا أتمّ من هذه، وستجيء في الفرع الثالث (٣) .\n_________\n(١) أي: ما وجده.\n(٢) السحر الأعلى: هو من آخر الليل، ما قبيل الصبح.\n(٣) رواه البخاري ٣ / ١٥ في التهجد، باب من نام عند السحر، ومسلم رقم (٧٣٩) و(٧٤٢) في صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ، وأبو داود رقم (١٣١٨) في الصلاة، باب وقت قيام النبي ﷺ، والنسائي ٣ / ٢١٨ في قيام الليل، باب الاختلاف على عائشة في إحياء الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦٣ و٢١٤) قال: حدثنا وكيع. قال: حدثنا إسرائيل. وفي (٦/١٠٢) قال: حدثنا حسن. قال: حدثنا زهير. وفي (٦/١٠٢) قال: حدثنا أبو كامل. قال: حدثنا زهير. وفي (٦/١٠٩) قال: حدثنا أسود بن عامر. قال: حدثنا إسرائيل. وفي (٦/١٧٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثنا عفان. قال: حدثنا شعبة. وفي (٦/٢٥٣) قال: حدثنا يحيى بن آدم. قال: حدثنا إسرائيل. والبخاري (٢/٦٦) قال: حدثنا أبو الوليد. قال: حدثنا شعبة. (ح) وحدثني سليمان، قال: حدثنا شعبة. ومسلم (٢/١٦٧) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا أبو خيثمة. وابن ماجة (١٣٦٥) قال: حدثنا أو بكر بن أبي شيبة. قال: حدثنا عبيد الله، عن إسرائيل. والترمذي في «الشمائل» (٢٦٤) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (٣/٢١٨) . وفي الكبرى (١٢١٨) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا يحيي. قال: حدثنا زهير. وفي (٣/٢٣٠) والكبرى (١٢٩٨) قال: أخبرنا محمد بن المثنى. قال: حدثنا محمد. قال: حدثنا شعبة.\nثلاثتهم - إسرائيل، وزهير بن معاوية أبو خيثمة، وشعبة - عن أبي إسحاق، عن الأسود بن يزيد، فذكره.","vol":"6","page":74},{"text":"٤١٩٠ - (د ت س) يعلى بن مملك: «أنه سأَل أُمَّ سلمةَ زوجَ النبيِّ - ﷺ- عن قراءةِ النبيِّ - ﷺ- وصلاتِهِ؟ فقالت: ومالكم وصلاتَه؟ كان يُصلِّي ثم ينامُ قَدْرَ ما صلَّى، ثم يصلِّي قدْرَ ما نام، ثم ينام قدْرَ ما صلَّى، حتى يُصبْحَ، ثم نَعَتَتْ قراءَتَه، فإذا هي تَنْعَتُ قراءة مُفَسَّرَة حرفًا حرفًا» . أَخرجه أبو داود، والترمذي، والنسائي.\nوفي أخرى للنسائي: «أنه سألها عن صلاةِ النبيِّ -ﷺ-؟ فقالت: كان يُصَلِّي العَتَمة، ثم يُسبِّح، ثم يُصلِّي بعدها ما شاء اللهُ من الليل، ثم ينصرفُ فيرقُدُ مثلَ ما صلَّى، ثم يستَيقِظُ من نومه ذلك، فيُصلِّي مثْلَ ما نام، وصلاتُه تلك الآخرةُ تكون إلى الصبح» (١) .\n_________\n(١) رواه أبو داود رقم (١٤٦٦) في الصلاة، باب استحباب الترتيل في القراءة، والترمذي رقم (٢٩٢٤) في ثواب القرآن، باب ما جاء كيف كانت قراءة النبي ﷺ، والنسائي ٢ / ١٨١ في الافتتاح، باب تزيين القرآن بالصوت و٣ / ٢١٤ في قيام الليل، باب ذكر صلاة رسول الله ﷺ، ورواه أيضًا أحمد في \" المسند \" ٦ / ٢٩٤ و٣٠٠، وفي سنده يعلى ⦗٧٦⦘ ابن مملك، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن يشهد لبعضه الحديث الذي بعده، وله شاهد في وصف قراءته ﷺ، عند أحمد ٦ / ٣٠٢، وأبي داود رقم (٤٠٠١) في الحروف والقراءات، والترمذي رقم (٢٩٢٨) في القراءات، باب فاتحة الكتاب، وصححه الدارقطني ١ / ١١٨، والحاكم ٢ / ٢٣١ و٢٣٢ وصححه وأقره الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل التحسين: أخرجه أحمد (٦/٢٩٤ و٣٠٠) قال: حدثنا يحيى بن إسحاق. قال: أخبرني ليث بن سعد. وفي (٦/٢٩٧) قال: حدثنا محمد بن بكر وعبد الرزاق. قالا: حدثنا ابن جريج. وفي (٦/٣٠٨) قال: حدثنا عبد الرزاق. قال: حدثنا ابن جريج. والبخاري في خلق أفعال العباد (٢٣) قال: حدثنا عبد الله بن صالح ويحيى بن يكير قالا: حدثنا الليث. وفي (٢٣) قال: حدثنا قتيبة. قال: حدثني الليث. وأبو داود (١٤٦٦) قال: حدثنا يزيد بن خالد بن موهب الرملي. قال: حدثنا الليث. والترمذي (٢٩٢٣) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (٢/١٨١ و٣/٢١٤) وفي الكبرى (١٠٠٤ و١٢٨٤) قال: أخبرنا قتيبة. قال: حدثنا الليث بن سعد. وابن خزيمة (١١٥٨) قال: حدثنا الربيع بن سليمان المرادي. قال: حدثنا شعيب. قال: حدثنا الليث.\nكلاهما - ليث، وابن جريج - عن عبد الله بن عبيد الله بن أبي مليكة، عن يعلى بن مملك، فذكره.\n* أخرجه النسائي (٣/٢١٤) وفي الكبرى (١٢٣٣) قال: أخبرنا هارون بن عبد الله. قال: حدثنا حجاج. قال: قال ابن جريج: عن أبيه، قال: أخبرني ابن أبي مليكة، أن يعلى بن مملك أخبره، فذكر نحوه. زاد فيه: «والد ابن جريج» .","vol":"6","page":75},{"text":"٤١٩١ - (س) حميد بن عبد الرحمن بن عوف: «أنَّ رجلًا من أصحاب النبيِّ -ﷺ- قال: قُلتُ:- وأنا في سفر مع رسولِ الله - ﷺ-: والله لأرْقُبَنَّ رسولَ الله - ﷺ- للصلاة، حتى أرى فِعْلَهُ، فلما صلَّى صلاة العشاء - وهي العَتَمةُ - اضْطجع هَوِيًّا من الليل، ثم استيقظ، فنظر في الأُفُق، فقال: ﴿رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا﴾ حتى بلغ: ﴿إِنَّكَ لا تُخْلِفُ المِيعَادَ﴾ [آل عمران: ١٩١ - ١٩٤] ثم أَهْوَى رسولُ الله - ﷺ- إلى فراشه، فاسْتَلَّ منه سِواكًا، ثم أفرَغَ في قَدَح من إِدَاوَة عنده ماء، فاسْتَنَّ ثم قام فصَّلى، حتى قُلْتُ: قد صلَّى قَدْرَ ما نام، ثم اضطجع حتى قلت: قد نام قدر ما صلى، ثم استيقظ، ففعل كما فعل أولَ مرة، وقال مثل ما قال. ففعل رسولُ الله - ﷺ- ثلاث مرات قبل الفجر» . أَخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاسْتَنَّ): الاستنان: التسوك بالمسواك.\n_________\n(١) ٣ / ٢١٣ في قيام الليل، باب بأي شيء تستفتح صلاة الليل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي (٣/٢١٣) قال: أخبرنا محمد بن سلمة، قال: أنبأنا ابن وهب، عن يونس، عن ابن شهاب. قال: حدثني حميد بن عبد الرحمن بن عوف، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٣٠٧) قال: أخبرني محمد بن عبد الله بن عبد الحكم، عن شعيب. قال: حدثنا الليث. قال: حدثني خالد، عن ابن أبي هلال، عن الأعرج. قال: أخبرني حميد بن عبد الرحمن، عن رجل من الأنصار، أنه كان مع رسول الله -ﷺ- في سفر، فذكر نحوه.","vol":"6","page":76},{"text":"٤١٩٢ - (س) أنس بن مالك - ﵁ -: قال: «ما كُنَّا ⦗٧٧⦘ نَشاءُ أَن نَرى رسولَ الله -ﷺ- في الليلِ مُصَلِّيًا إِلا رأَيناهُ، ولا نشاءُ أَن نَراه نائمًا إِلا رأيناه» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٢١٣ و٢١٤ في قيام الليل، باب ذكر صلاة رسول الله ﷺ بالليل، وإسناده صحيح، ومعناه في البخاري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٣/٢١٣ و٢١٤) أخبرنا إسحاق بن إبراهيم، قال: أنبأنا حميد، فذكره.","vol":"6","page":76},{"text":"<span data-type=\"title\" id=toc-822>الفرع الثالث: في صفتها</span>\n٤١٩٣ - (خ م) عبد الله بن مسعود - ﵁ -: قال: «صلَّيتُ مع رسول الله - ﷺ- ليلة، فأطال حتى هممتُ بأَمرِ سوء، قيل: ومَا هممتَ به؟ قال: هممتُ أن أجلسَ وأدَعَهُ» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ٣ / ١٥ و١٦ في التهجد، باب طول القيام في صلاة الليل، ومسلم رقم (٧٧٣) في صلاة المسافرين، باب استحباب تطويل القراءة في صلاة الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٥) (٣٦٤٦) قال: حدثنا يحيى بن سعيد، عن سفيان. وفي (١/٣٩٦) (٣٧٦٦) قال: حدثنا حسين بن علي، عن زائدة. وفي (١/٤١٥) (٣٩٣٧) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة (ح) قال سليمان: وحدثنا محمد بن طلحة. وفي (١/٤٤٠) (٤١٩٩) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. والبخاري (٢/٦٤) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. ومسلم (٢/١٨٦) قال: حدثنا عثمان بن أبي شيبة،وإسحاق بن إبراهيم، كلاهما عن جرير. وفي (٢/١٨٧) قال: حدثناه إسماعيل بن الخليل، وسويد بن سعيد، عن علي بن مسهر. وابن ماجة (١٤١٨) قال: حدثنا عبد الله بن عامر بن زرارة، وسويد بن سعيد، قالا: حدثنا علي بن مسهر. والترمذي في «الشمائل» (٢٧٧) قال: حدثنا محمود بن غيلان، قال: حدثنا سليمان ابن حرب، قال: حدثنا شعبة. وفي (٢٧٨) قال: حدثنا سفيان بن وكيع، قال: حدثنا جرير. وابن خزيمة (١١٥٤) قالا: حدثنا يوسف بن موسى، قال: حدثنا جرير (ح) وحدثنا أبو موسى، ويعقوب بن إبراهيم الدورقي، قال: حدثنا عبد الرحمن، عن سفيان.\nستتهم - سفيان، وزائدة، وشعبة، ومحمد بن طلحة بن مصرف، وجرير، وعلي بن مسهر - عن سليمان الأعمش، عن شقيق أبي وائل، فذكره.","vol":"6","page":77},{"text":"٤١٩٤ - (م س د) حذيفة بن اليمان - ﵁ -: قال: «صليتُ مع النبيِّ - ﷺ- ذات ليلة، فافتتح البقرة، فقلتُ: يركع عند المائة، ثم مضى، فقلتُ: يصلِّي بها في الركعة، فمضى فقلت: يركع بها، ثم افتتح النساء، فقرأها، ثم افتتح آل عمران، فقرأها، يقرأ مترسِّلًا، إِذا مرّ بآية فيها تسبيح سبّح، وإذا مرَّ بسؤال سَألَ، وإذا مرَّ بتعوُّذ تعَوَّذ، ثم ركع، فجعل يقول: سبحان ربي العظيم، فكان ركوُعه نحوًا من قيامه، ثم قال: ⦗٧٨⦘ سمع الله لمن حمده - زاد في رواية: ربنا لك الحمد -: ثم قام قيامًا طويلًا قريبًا مما ركع، ثم سجد، فقال: سبحان ربي الأعلى، فكان سجوده قريبًا من قيامه» . أخرجه مسلم، والنسائي.\nوزاد النسائي في رواية أخرى: «لا يمرُّ بآيةِ تخويف أو تعظيم لله ﷿ إِلا ذَكَرَهُ» .\nوفي رواية أبي داود قال: «رأيتُ رسولَ الله - ﷺ- يصلِّي من الليل، فاستفتح يقول: الله أكبر - ثلاثًا - ذو المَلَكُوتِ والجَبَرُوتِ والكِبْرِيَاءِ والعَظَمَةِ، ثم استفتح فقرأ البقرة، ثم ركع، فكان ركوُعُه نحوًا من قيامه، وكان يقول في ركوعه: سبحان ربي العظيم، ثم رفع رأسه من الركوع، فكان قيامه نحوًا من ركوعه (١)، يقول: لربي الحمدُ، ثم يسجد، فكان سجوده نحوًا من قيامه، وكان يقول في سجوده: سبحان ربي الأعلى، ثم رفع رأسه من السجود، وكان يقعد فيما بين السجدتين نحوًا من سجوده، وكان يقول: رب اغفر لي [ربِّ اغفر لي]، فصلى أربع ركعات، فقرأ فيهن البقرة، وآل عمران، والنساء، والمائدة - أو الأنعام - شك شعبة» (٢) . ⦗٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الترسل) في القراءة: إتباع بعضها ببعض من غير مدٍّ ولا إطالة.\n(الملكوت) من الملك: العز والغلبة، و«الجبروت»: الكبر والسطوة والقدرة، وزيدت التاء فيهما كما زيدت في رهبوت ورحموت، من الرهبة والرحمة.\n(الكبرياء): الكبْر والاعتلاء.\n_________\n(١) في الأصل والمطبوع: نحوًا من قيامه، والتصحيح من سنن أبي داود.\n(٢) رواه مسلم رقم (٧٧٢) في صلاة المسافرين، باب استحباب تطويل القراءة في صلاة الليل، وأبو داود رقم (٨٧١) و(٨٧٤) في الصلاة، باب ما يقوله الرجل في ركوعه وسجوده، والنسائي ٢ / ١٧٦ و١٧٧ في الافتتاح، باب تعوذ القارئ إذا مر بآية عذاب، وباب مسألة القارئ إذا مر بآية رحمة. و٣ / ٢٢٥ و٢٢٦ في قيام الليل، باب تسوية القيام والركوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٣٨٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/٣٨٤) قال: حدثنا أبو معاوية. وفي (٥/٣٩٤) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٥/٣٩٧) قال: حدثنا ابن نمير. والدارمي (١٣١٢) قال: أخبرنا سعيد بن عامر، عن شعبة. ومسلم (٢/١٨٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو معاوية. (ح) وحدثنا زهير بن حرب، وإسحاق بن إبرهايم جميعا،. عن جرير. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وأبو داود (٨٧١) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وابن ماجة (٨٩٧) قال: حدثنا علي بن محمد، قال: حدثنا حفص بن غياث. و(١٣٥١) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية. والترمذي (٢٦٢) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. وفي (٢٦٣) قال: حدثنا محمد ابن بشار، قال: حدثنا عبد الرحمن بن مهدي، عن شعبة. والنسائي (٢/١٧٦) وفي الكبرى (٩٩٠) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى، وعبد الرحمن، وابن أبي عدي، عن شعبة. وفي (٢/١٧٧) وفي الكبرى (٩٩١) قال: أخبرنا محمد بن آدم، عن حفص بن غياث. وفي (٢/١٩٠) وفي الكبرى (٥٤٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا أبو معاوية. وفي (٢/٢٢٤) وفي الكبرى (٦٣٢) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير. وفي (٣/٢٢٥) وفي الكبرى (١٢٨٦) قال: أخبرنا الحسين بن منصور، قال: حدثنا عبد الله بن نمير. وابن خزيمة (٥٤٣ و٦٠٣) قال: حدثنا بندار، قال: حدثنا يحيى. وعبد الرحمن بن مهدي، وابن أبي عدي، عن شعبة. (ح) وحدثنا أبو موسى، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا شعبة. وفي (٥٤٣ و٦٠٣) قال: حدثنا بشر ابن خالد العسكري، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٦٠٣ و٦٦٠ و٦٦٩) قال: حدثنا مؤمل بن هشام اليشكري، وسلم بن جنادة القرشي، قالا: حدثنا أبو معاوية. وفي (٦٠٣) قال: حدثنا أبو موسى ويعقوب بن إبراهيم، قالا: حدثنا عبد الرحمن بن مهدي، قال: حدثنا شعبة. وفي (٦٨٤) قال: حدثنا سلم بن جنادة، قال: حدثنا حفص بن غياث.\nخمستهم - شعبة، وأبو معاوية، وابن نمير، وجرير، وحفص - عن الأعمش، عن سعد بن عبيدة، عن المستورد.\n٢- وأخرجه ابن خزيمة (٦٠٤ و٦٦٨) قال: حدثنا يعقوب بن إبراهيم الدورقي، ومحمد بن أبان، وسلم ابن جنادة، قالوا: حدثنا حفص بن غياث، قال: حدثنا ابن أبي ليلى، عن الشعبي.\nكلاهما - المستورد، والشعبي - عن صلة بن زفر، فذكره.\n* وأخرجه أحمد (٥/٣٨٩) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان، عن الأعمش، عن سعد بن عبيدة، عن صلة بن زفر، عن حذيفة. «ليس فيه المستورد» .\n(*) زاد حفص بن غياث في روايته: «كان يقول بين السجدتين: رب اغفر لي، رب اغفر لي» .\nقلت: تقدم تخريج بعض ألفاظه في الأدعية.","vol":"6","page":77},{"text":"٤١٩٥ - (د س) عوف بن مالك الأشجعي - ﵁ -: قال: «قمتُ مع رسولِ الله - ﷺ- ليلة، فقام فقرأ سورة البقرة، لا يمرُّ بآيةِ رحمة إِلا وَقَفَ وسأل، ولا يمرُّ بآيةِ عذاب إِلا وقف وتعوَّذ، قال: ثم ركع بقدر قيامه، يقول في ركوعه: سبحان ذي الملَكُوتِ، والجَبَرُوتِ، والكِبرياءِ، والعَظَمَةِ، ثم سجد بقدر قيامه، ثم قال في سجوده مثل ذلك، ثم قام فقرأ بآل عمران، ثم قرأ سورة [سورة]» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٨٧٣) في الصلاة، باب ما يقول الرجل في ركوعه وسجوده، والنسائي ٢ / ١٩١ في الافتتاح، باب نوع آخر من الذكر في الركوع، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: تقدم تخريجه في الأدعية حرف الدال.","vol":"6","page":79},{"text":"٤١٩٦ - (م ط د) زيد بن خالد - ﵁ -: قال: «قلتُ: لأرْمُقَنَّ الليلةَ صلاةَ رسولِ الله - ﷺ-، فصلَّى ركعتين خفيفتين، ثم صلَّى ركعتين طويلتين [طويلتين، طويلتين] ثم صلى ركعتين، هما دون اللتين ⦗٨٠⦘ قبلهما، ثم صلَّى ركعتين، وهما دون اللتين قبلهما، ثم صلى ركعتين، وهما دون اللتين قبلهما، ثم صلى ركعتين، وهما دون اللتين قبلهما، ثم أوتر، فذلك ثلاثَ عشرَة ركعة» أخرجه مسلم.\nوأخرجه الموطأ، ولم يذكر في أوله: «ركعتين خفيفتين» .\nوأخرجه أبو داود، وزاد: «فتوسَّدتُ عَتَبَتَهُ - أو فُسطاطَه» بعد قوله: «صلاة رسولِ الله - ﷺ-» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتَوَسدت): التوسد: النوم وأصله من الوسادة وهي المِخَدَّة وذلك أن الغالب على حال من يريد أن ينام أن يجعل تحت رأسه مخدة.\n_________\n(١) رواه مسلم رقم (٧٦٥) في صلاة المسافرين، باب الدعاء في الليل وقيامه، والموطأ ١ / ١٢٢ في صلاة الليل، باب صلاة النبي ﷺ في الوتر، وأبو داود رقم (١٣٦٦) في الصلاة، باب صلاة الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك. «الموطأ» (٩٦) . وعبد بن حميد (٢٧٣) قال: أخبرني أبو علي الحنفي. ومسلم (٢/١٨٣) قال: حدثنا قتيبة بن سعيد. وأبو داود (١٣٦٦) قال: حدثنا القعنبي. وابن ماجة (١٣٦٢) قال: حدثنا عبد السلام بن عاصم، قال: حدثنا عبد الله بن نافع بن ثابت الزبيري. والترمذي في «الشمائل» (٢٦٩) قال: حدثنا قتيبة بن سعيد (ح) وحدثنا إسحاق بن موسى، قال: حدثنا معن. وعبد الله بن أحمد (٥/١٩٣) قال: حدثنا مصعب (ح) وحدثنا أبو موسى الأنصاري، قال: حدثنا معن. والنسائي في الكبرى (١٢٤٥) قال: أخبرنا قتيبة.\nخمستهم - أبو علي، وقتيبة، وعبد الله بن نافع، ومعن، ومصعب) عن مالك، عن عبد الله بن أبي بكر، عن أبيه، عن عبد الله بن قيس بن مخرمة، فذكره.\n* أخرجه أحمد (٥/١٩٣) قال: قرأت على عبد الرحمن، مالك، عن عبد الله بن أبي بكر، أن عبد الله ابن قيس أخبره، فذكره.\n* قال عبد الله بن أحمد: ولم يذكر عبد الرحمن فيه «عن أبيه» وهم فيه.","vol":"6","page":79},{"text":"٤١٩٧ - (خ م ط د س) عبد الله بن عباس - ﵄ -: قال: «بِتُّ عند خالتي ميمونةَ ليلة، فقام النبيُّ - ﷺ- من الليل، فَتوضَّأ من شَنّ مَعَلَّق وضوءًا خفيفًا- يخفِّفه عمرو [بن دينار] ويُقلِّلُه - وقام يصلِّي، قال: فقمتُ، فتوضَّأتُ نحوًا مما توَّضأ، ثم جئتُ فقمتُ عن يساره - وربما قال سفيان: عن شماله - فحوَّلني، فجعلني عن يمينه، ثم صلَّى ما شاء الله، ثم ⦗٨١⦘ اضطجع فنام حتى نَفَخَ، ثم أتاهُ المنادي فآذَنه بالصلاة، فقام إِلى الصلاة، فصلى الصبح، ولم يتوَّضأ» .\nقال سفيان: وهذا للنبيِّ -ﷺ- خاصة؛ لأنه بلغنا: «أن النبيَّ - ﷺ- تنام عيناه، ولا ينام قلبُهُ» .\nوفي رواية ابن المديني عن سفيان «قال: قلت لعمرو: إِن ناسًا يقولون: إِن رسولَ الله - ﷺ- تنام عيناه، ولا ينام قلبه؟ فقال عمرو: سمعتُ عُبَيدَ بنَ عُمَيْر يقول: رؤيا الأنبياء وحي، ثم قرأ: ﴿إِنِّي أَرَى في المَنَامِ أَنِّي أَذْبَحُكَ﴾ [الصافات: ١٠٢]» .\nوفي رواية قال: بِتُّ في بيت خالتي ميمونَة، فتحدَّث رسولُ الله - ﷺ- مع أهلِهِ ساعة، ثم رقد، فلما كان ثُلُثُ الليلِ الآخِرُ قعد، فنظرَ إِلى السماء فقال: «﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ والأرْضِ وَاختِلاَفِ الليْلِ والنَّهَارِ لآياتٍ لأُولي الأَلْبَاب﴾ [آل عمران: ١٩٠]، ثم قام فتوضأ واسْتَنَّ، فصلَّى إِحدى عشرةَ ركعة، ثم أذن بلال، فصلَّى ركعتين، ثم خرج» .\nوفي أخرى قال: «رَقَدْتُ في بيتِ ميمونةَ لَيلَةَ كان النبيُّ - ﷺ- عندها لأنظر: كيف صلاةُ رسولِ الله - ﷺ-؟ قال: فتحَدَّثَ النبيُّ - ﷺ- مع أَهله ساعة. وذكر الحديث» .\nوفي رواية: «أنه باتَ عند ميمونةَ أُمِّ المؤمنين، وهي خالتُهُ، قال: ⦗٨٢⦘ فقلتُ: لأنظرنَّ إِلى صلاةِ رسولِ الله - ﷺ-، فَطَرَحَتْ لرسولِ الله - ﷺ- وِسَادَة، قال: فاضطجعتُ في عرض الوسادة، واضطجعَ رسولُ الله - ﷺ- وأهلُه في طولها، فنام رسولُ الله - ﷺ- حتى انتصفَ الليلُ، أو قَبلَه بقليل، أو بعدَه بقليل، ثم استيقظ رسولُ الله - ﷺ-، فجلسَ يمسح النومَ عن وجهه بيده، ثم قرأ العشْرَ الآياتِ الخواتمَ من سورة آل عمران، ثم قام إِلى شَنّ مُعَلَّقَة، فتوَّضأ منها، وأحسنَ وُضُوءهُ، ثم قام يُصلِّي، قال عبدُ الله بن عباس: فقمتُ فصنعتُ مثل ما صنعَ، ثم ذهبتُ فقمتُ إلى جنبه، فوضعَ رسولُ الله - ﷺ- يده اليمنى على رأْسي، وأخذ بأُذُني اليمنى فَفَتَلَهَا فصلَّى ركعتين، ثم ركعتين، ثم ركعتين، ثم ركعتين، ثم ركعتين، ثم ركعتين، ثم أوتر، ثم اضطجع حتى جاءه المُؤذِّن، فقام فصلَّى ركعتين خفيفتين، ثم خرج فصلَّى الصبح» .\nوفي أخرى قال: «بِتُّ عند ميمونَةَ، ورسولُ الله -ﷺ- عندها تلكَ الليلةَ، فتوضأ رسولُ الله - ﷺ-، ثم قام فصلَّى، فقُمتُ عن يساره فأخذني فجعلني عن يمينه، فصلَّى في تلكَ الليلةِ ثلاثَ عَشْرَةَ رَكعة، ثم نام رسولُ الله -ﷺ- حتى نفخ، وكان إِذا نامَ نَفَخَ، ثم أتاه المؤذِّن، فخرج فصلَّى، ولم يتوَّضأ» .\nوفي أخرى قال: «بِتُّ ليلة عند خالتي ميمونةَ بنتِ الحارث، فقلت ⦗٨٣⦘ لها: إِذا قام النبيُّ - ﷺ- فأيقظيني، فقام رسولُ الله - ﷺ-، فقُمتُ إِلى جنبه الأيسر، فأخذ بيدي فجعلني من شِقِّه الأيمن، فجعلت إِذا أغْفَيتُ يأْخذ بِشَحمة أُذُني، [قال]: فصلَّى إِحدى عَشْرَةَ رَكْعَة، ثم احْتَبَى، حتى إِني لأسمع نَفَسَهُ راقدًا، فلما تبيَّنَ له الفجرُ صلَّى ركعتين خفيفتين» .\nوفي أخرى قال: بِتُّ عند ميمونةَ، فقامَ النبيُّ - ﷺ- فأتى حاجتَه، ثم غسل وجهه ويديه، ثم نام، ثم قام فأتى القِرْبَةَ، فأطلق شِناقَها، ثم توضأَ وضوءًا بين الوضوءَيْنِ لم يُكْثِرْ، وقد أبلغَ، ثم قام فصلَّى، فقمتُ كراهيةَ أن يرى أَنَّي كُنتُ أَبقِيهِ، فتوضَّأْتُ، وقام يصلِّي، فقمتُ عن يساره، فأخذ بيدي، فأدارني عن يمينه، فتتامَّتْ صلاتُه ثلاثَ عَشرَةَ ركعة، ثم اضطجع فنام حتى نفخ، وكان إذا نام [نفخ]، فأتاه بلال فآذَنَهُ بالصلاة، فقام يصلِّي ولم يتوضَّأُ، وكان في دعائه: «اللَّهمَّ اجعل في قلبي نورًا، وفي بصري نورًا، وفي سمعي نورًا، وعن يميني نورًا، وعن يساري نورًا، وفوقي نورًا وتحتي نورًا، وأمامي نورًا، وخلفي نورًا، واجعل لي نورًا» .\nقال كريب: وسبعًا (١) في التابوت (٢)، فلقيت رجلًا من ولد العبَّاس ⦗٨٤⦘ فحدَّثني بهن، فذكر: «عصبي، ولحمي، ودمي، وشعري، وبَشَري، وذكر خَصْلَتين» .\nوزاد في رواية: «وأعْظِمْ لي نورًا»، بدل قوله: «واجعل لي نورًا» . وفيه: «كراهيَةَ أن يرى أني كنت أنتبه له» .\nوفي رواية أخرى قال: «بِتُّ في بيت خالتي ميمونةَ، فَبَقَيْتُ - وفي رواية: فرقبتُ- كيف يصلِّي النبيُّ -ﷺ-؟» وذكر نحوه ... إلى أن قال: «ثم نام حتى نفخ، وكنَّا نعرِفه إِذا نام بنفخه، ثم خرج إلى الصلاة فصلَّى، فجعل يقول في صلاته - أو في سجوده -: اللَّهم اجعل في قلبي نورًا، وفي بصري نورًا، وعن يميني نورًا، وعن شمالي نورًا، وخلفي نورًا، وفوقي نورًا، وتحتي نورًا، واجعل لي نورًا - أو قال: اجعلني نورًا»، ولم يذكر: «فلقيتُ بعضَ ولد العباس»، وفي رواية قال: «اجعلني نورًا»، ولم يَشُكَّ.\nوفي أخرى: فدعا رسولُ الله - ﷺ- ليلتئذ بِتسعَ عَشْرَةَ كلمة، قال سلمةُ: حَدَّثَنيها كُريب، فحفظتُ منها ثِنْتَيْ عَشْرَة، ونسيتُ ما بقي، قال رسول الله - ﷺ-: «اللَّهمَّ اجعل لي في قلبي نورًا، وفي لساني نورًا، وفي سمعي نورًا، وفي بصري نورًا، ومن فوقي نورًا، ومن تحتي نورًا، وعن يميني نورًا، وعن شمالي نورًا، ومن بين يديَّ نورًا، ومن خلفي نورًا، واجعل لي في نفسي نورًا، وأعظم لي نورًا» . ⦗٨٥⦘\nوفي أخرى: «بِتُّ عند خالتي ميمونةَ ...» فاقتص الحديث، ولم يَذْكُرْ غَسْلَ الوجه والكفَّيْن، غير أنه قال: «أَتى القِرْبَةَ، فَحلَّ شِناقها، فتوضَّأَ وضوءًا بين الوضوءَين، ثم أتى فِرَاشَه فنام، ثم قام قَومَة أخرى، فأتى القِرْبَةَ فحلَّ شِناقها، ثم توضَّأ وضوءًا هو الوضوءُ» . وقال فيه: «أعظم لي نورًا»، ولم يذكر: «واجعلني نورًا» . هذه روايات البخاري، ومسلم.\nوأخرج الحميدي لهما رواية مختصرة في كتابه عن أبي جمرة (٣): أنَّ ابنَ عباس قال: «كانت صلاةُ النبيِّ -ﷺ- ثلاثَ عَشْرَةَ ركعة» يعني: بالليل، ولم يَذْكُرْها في جملة هذا الحديث الطويل، وذلك بخلاف عادته، فذكرناها نحن في جملة طُرُقِهِ، ولعله أدركَ منها ما أوجب إفرادها والله أعلم.\nوفي رواية للبخاري قال: «بِتُّ في بيت خالتي ميمونةَ بنتِ الحارثِ زوجِ النبيِّ -ﷺ-، وكان النبيُّ - ﷺ- عندها في ليلتها، فصلَّى النبيُّ العشاءَ، ثم جاءَ إِلى منزله؛ فصلَّى أربعَ رَكعَات، ثم نام، ثم قام، ثم قال: نام الغُلَيم - أو كلمة تشبهها - ثم قام فقمتُ عن يساره، فجعلني عن يمينه، فصلَّى خمس ركعات، ثم صلَّى ركعتين، ثم نام حتى سمعتُ غَطيطه -أو خطيطه - ثم خرج إلى الصلاة» .\nوفي رواية لمسلم: «أنه رَقَدَ عند النبيِّ - ﷺ-، قال: فاستيقظ وتَسَوَّك، ⦗٨٦⦘ وتوضأ، وهو يقول: ﴿إِنَّ في خَلقِ السَّمَاوَاتِ والأرْضِ واخْتِلافِ اللَّيْلِ والنَّهَارِ لآياتٍ لأُولي الأَلْبَابِ﴾، فقرأ هؤلاءِ الكلماتِ حتى ختم السورة، ثم قام فصلَّى ركعتين، أطال فيهما القيامَ، والرُّكوعَ، والسجودَ ثم انصرف فنام حتى نفخ، ثم فعل ذلك ثلاث مرات: ستَّ ركعات، كلَّ ذلك يستاك ويتوضأ، ويقرأ هؤلاء الآياتِ، ثم أوتر بثلاث، فأذَّنَ المؤذِّنُ فخرج إلى الصلاة وهو يقول: اللهم اجعل في قلبي نورًا، وفي لساني نورًا، واجعل في سمعي نورًا، واجعل في بصري نورًا، وفي لساني نورًا، واجعل في سمعي نورًا، واجعل في بصري نورًا، واجعل من خلفي نورًا، ومن أمامي نورًا، واجعل من فوقي نورًا، ومن تحتي نورًا، اللهم أعطني نورًا» .\nوله في أخرى: «أنه بات عند النبيِّ - ﷺ- ذاتَ ليلة، فقام نبيُّ الله - ﷺ- من آخر الليل، فخرج فنظر إلى السماء، فتلا هذه الآية في آل عمران: ﴿إِنَّ في خَلقِ السَّمَاوَاتِ والأرْضِ واخْتِلافِ اللَّيْلِ والنَّهارِ﴾ حتى بلغ ﴿فَقِنَا عذاب النار﴾ [آل عمران: ١٩٠] ثم رجع إلى البيت فتسوّك، وتوضأ، ثم قام فصلَّى، ثم اضطجع، ثم قام فخرج فنظر إلى السماء، ثم تلا هذه الآية، ثم رجع فتسوّك، فتوضأ، ثم قام فصلى» .\nوله في أخرى قال: «بتُّ ذاتَ ليلة عند خالتي ميمونةَ، فقام النبيُّ - ﷺ- يُصلِّي متطوعًا من الليل، فقام إِلى القرْبَةِ فتوضأ، وقام يصلِّي، فقمتُ، فلما رأيتُه صنع ذلك، فتوضأتُ من القِرْبَةِ، ثم قمتُ إِلى شِقِّه الأيسر، فأخذ بيدي ⦗٨٧⦘ من وراءِ ظهره، يُعَدِّلني كذلك من وراء ظهره إلى شِقِّه الأيمن، قلت: أَفي تطوّع كان ذلك؟ قال: نعم» . وأخرج الموطأ الرواية الرابعة التي فيها ذِكْرُ الوسادة.\nوأخرج أبو داود الرابعة، ورواية البخاري، ومسلم المفردتين، وزاد في آخر رواية البخاري: «ثم قام فصلَّى ركعتين، ثم خرج فصلى ركعتين، ثم خرج فصلَّى الغداة»، ولم يَذْكُرْ قبل النوم والغطيط «أنه صلى ركعتين بعد الخمس» .\nوله في أخرى: قال كُرَيْب: «سألتُ ابنَ عباس: كيف كانت صلاةُ رسولِ الله -ﷺ- بالليل؟ قال: بِتُّ عنده ليلة، وهو عند ميمونةَ، فنام حتى إذا ذهب ثُلثُ الليل أو نصفُه استيقظ، فقام إِلى شَنّ فيه ماء فتوضأ، وتوضأتُ معه، ثم قام، فقمتُ إلى جنبه على يساره، فجعلني على يمينه، ثم وضع يده على رأسي، كأنه يَمَسُّ أُذُني، كأَنَّه يوقظني، فصلَّى ركعتين خفيفتين، قلتُ: قرأ فيهما بأم القرآن في كلِّ رَكْعةِ، ثم سلَّم، ثم صلَّى، حتى إذا صلى إِحدى عَشْرَةَ رَكعَة بالوتر، ثم نام، فأَتاه بلال، فقال: الصلاةَ يا رسول الله، فقام فركع ركعتين، ثم صلى للناس» .\nوفي أُخرى له قال: «بِتُّ عند ميمونةَ، فجاء رسولُ الله - ﷺ- بعد ما أمسى، فقال: أصلَّى الغلامُ؟ قالوا: نعم. فاضطجع، حتى إِذا مضى من ⦗٨٨⦘ الليل ما شاء الله، قام فتوضأَ، ثم صلى سبعًا - أو خمسًا - أوترَ بهن، ولم يسلِّم إِلا في آخرهن» .\nوله في أخرى قال: «بِتُّ ليلة عند النبيِّ - ﷺ-، فلما استيقظ من منامه أتى طهورَهُ فأخذ سِواكه فاستاك، ثم تلا هذه الآيات: ﴿إِنَّ في خَلْقِ السَّمَاواتِ والأرضِ واختلافِ الليل والنهار لآياتٍ لأُولي الألباب﴾ [آل عمران: ١٩٠] حتى قارب أن يختم السورة أو ختمها، ثم توضأ وأتى مُصلاه، فصلَّى ركعتين، ثم رجع إِلى فراشه، فنام ما شاء الله، ثم استيقظ، ففعل مثلَ ذلك، ثم رجع إلى فراشه، ثم استيقظ، ففعل مثل ذلك، كلُّ ذلك يستاك ويصلِّي رَكعتين، ثم أَوتر» .\nوفي رواية: «فتسوَّك وتوَّضأ، وهو يقول: ﴿إِنَّ في خَلْقِ السَّمَاواتِ والأرضِ واختلافِ الليل ...﴾ حتى ختم السورة» .\nوله في أخرى قال: «بِتُّ عند خالتي ميمونةَ، فقام النبيُّ - ﷺ-، فصلى ثلاثَ عَشرَةَ رَكعة، منها ركعتا الفجر، حَزَرْتُ قيامه في كلِّ ركعة بقدر: ﴿يا أيها المُزمِّلُ﴾»، ولم يقل أحد رواته: «منها ركعتا الفجر» .\nوله في أخرى قال: «بِتُّ في بيت خالتي ميمونةَ، فقام رسولُ الله - ﷺ- من الليل، فأطلَقَ شِناق القِرْبَةِ، فتوضأ، ثم أوْكأ القِرْبَةَ، ثم قام إلى ⦗٨٩⦘ الصلاة، فقمتُ فتوَّضأْتُ كما تَوَضَّأَ، ثم جئتُ فقمتُ عن يساره، فأخذني بيمينه، فأدارني من ورائه، فأقامني عن يمينه، فصلَّيتُ معه» .\nوله في أخرى أخرجها عقيب روايته التي هي مثل الرواية الرابعة من روايتي البخاري، ومسلم، قال: وفي رواية بهذه القصة: «قال: قام فصلَّى ركعتين ركعتين، حتى صلى ثمانيَ ركعات، ثم أَوتر بخمس لم يجلس فيهن» .\nوأَخرج النسائي الرواية الرابعة من روايتي البخاري، ومسلم.\nوله في أُخرى عن كُرَيْب قال: «سأَلتُ ابنَ عباس عن صلاةِ رسولِ الله - ﷺ-؟ فوصف أنه صلَّى إِحدى عَشْرَةَ رَكعة بالوتر، ثم نام حتى اسْتَثْقَلَ، فرأيتُه ينفخ، فأتاه بلال، فقال: الصلاةَ يا رسولَ الله، فقام فصلَّى ركعتين، وصلى بالناس ولم يتوضأ» .\nوله في أخرى قال: «كنتُ عند النبيِّ - ﷺ-، فقام فتوضأَ واستاك، وهو يقرأ هذه الآية حتى فرغ منها: ﴿إِنَّ في خَلْقِ السَّمَاواتِ والأرضِ واختلافِ الليل والنهار لآياتٍ لأُولي الألباب﴾ ثم صلَّى ركعتين، ثم عاد (٤)، فنام حتى سمعتُ نَفْخَه، ثم قام فتوضأ واستاك، ثم صلَّى ركعتين، ثم نام، ثم قام فتوضَّأ واستاك، وصلى ركعتين، وأوتر بثلاث» . ⦗٩٠⦘\nوفي أخرى: «أنه قام. وذكر نحوه» . وزاد في آخره: «ثم صلى ركعتين» .\nوفي أُخرى قال: «كان رسولُ الله - ﷺ- يُحْيي من الليل ثمانيَ رَكعات، ويُوتِر بثلاث، ويصلِّي ركعتين قبل صلاة الفجر» .\nوأخرج الترمذي من هذا الحديث رواية واحدة مختصرة، قال: «كان رسولُ الله - ﷺ- يصلِّي من الليل ثلاثَ عَشْرَةَ رَكعة» .\nوحيث لم يَجئْ لَهُ إِلا هذا القدر أِثبتناه في المتن، ولم نُعلمْ له علامة لأجل قِلَّته (٥) . ⦗٩١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشَّن): القِربة البالية، وجمعها: شِنان.\n(بِشِناقِها): الشِّناق الخيط الذي يُشَد به فم القِربة.\n(أَبْقِيه): بَقَيْت الرجل أَبقِيه: إذا رقبته وانتظرته ورصدته.\n(غطيطه - خطيطه): الغطيط: صوت النائم، وكذلك خطيطه، هكذا جاء في الحديث «غطيطه - أو خطيطه» .\n(الطَّهور): بفتح الطاء: الماء يُتوضأ به، ويُتطهر به.\n(أوكأ): الإيكاء: شد فم القِربة وغيرها.\n_________\n(١) في الأصل: وسبع. وما أثبتناه من مسلم المطبوع.\n(٢) قال النووي في \" شرح مسلم \": قال العلماء: معناه: وذكر في الدعاء سبعًا، أي سبع كلمات نسيتها، قالوا: والمراد بالتابوت: الأضلاع وما يحويه من القلب وغيره، تشبيها بالتابوت الذي هو كالصندوق يحرز فيه المتاع، أي وسبعًا في قلبي، ولكن نسيتها. والقائل: \" لقيت بعض ولد العباس \"، هو سلمة بن كهيل - يعني الراوي عن كريب مولى ابن عباس.\n(٣) في المطبوع: عن أبي حمزة، وهو تصحيف.\n(٤) في المطبوع: ثم دعا، وهو تحريف.\n(٥) رواه البخاري ١ / ١٨٩ و١٩٠ في العلم، باب السمر في العلم، وفي الوضوء، باب التخفيف في الوضوء، وباب قراءة القرآن بعد الحدث وغيره، وفي الجماعة، باب يقوم عن يمين الإمام بحذائه سواء إذا كانا اثنين، وباب إذا قام الرجل عن يسار الإمام إلى يمينه لم تفسد صلاتهما، وباب إذا لم ينو الإمام أن يؤم ثم جاء قومه فأمهم، وباب إذا قام الرجل عن يسار الإمام خلفه وحوله الإمام إلى يمينه تمت صلاته، وباب ميمنة المسجد والإمام، وفي صفة الصلاة، باب وضوء الصبيان، وفي الوتر، باب ما جاء في الوتر، وفي العمل في الصلاة، باب استعانة اليد في الصلاة إذا كان من أمر الصلاة، وفي تفسير سورة آل عمران، باب قوله: ﴿إن في خلق السماوات والأرض﴾، وباب قوله: ﴿الذين يذكرون الله قيامًا وقعودًا وعلى جنوبهم﴾، وباب ﴿ربنا إنك من تدخل النار فقد أخزيته﴾، وباب ﴿ربنا إننا سمعنا مناديًا ينادي للإيمان﴾، وفي اللباس، باب الذوائب، وفي الأدب، باب رفع البصر إلى السماء، وفي الدعوات، باب الدعاء إذا انتبه بالليل، وفي التوحيد، باب ما جاء في تخليق السماوات والأرض وغيرها من الخلائق، ومسلم رقم (٧٦٣) في صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، والموطأ ١ / ١٢١ و١٢٢ في صلاة الليل، باب صلاة النبي ﷺ في الوتر، وأبو داود رقم (٥٨) في الطهارة، باب السواك لمن قام من الليل ⦗٩١⦘ و٦١٠ و٦١١ في الصلاة، باب الرجلين يؤم أحدهما صاحبه كيف يقومان، ورقم (١٣٥٣) و(١٣٥٤) و(١٣٥٥) و(١٣٥٦) و(١٣٥٧) و(١٣٦٤) و(١٣٦٥) و(١٣٦٧) في الصلاة، باب صلاة الليل، والنسائي ٢ / ٣٠ في الأذان، باب إيذان المؤذنين الأئمة بالصلاة و٢ / ٢١٨ في الافتتاح، باب الدعاء في السجود و٣ / ٢١٠ و٢١١ في قيام الليل، باب ذكر ما يستفتح به القيام و٣ / ٢٣٦ في قيام الليل، باب ذكر الاختلاف على حبيب بن أبي ثابت في حديث ابن عباس في الوتر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n- رواه عن ابن عباس، كريب مولاه:\n١- أخرجه مالك في «الموطأ» صفحة (٩٥) . وأحمد (١/٢٤٢) (٢١٦٤) قال: قرأت على عبد الرحمن: عن مالك. وفي (١/٣٥٨) (٣٣٧٢) قال: حدثنا عبد الرحمن، عن مالك. والبخاري (١/٥٧) قال: حدثنا إسماعيل، قال: حدثني مالك. وفي (٢/٣٠) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٢/٧٨) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٦/٥١) قال: حدثنا علي بن عبد الله، قال: حدثنا عبد الرحمن بن مهدي، عن مالك بن أنس. وفي (٦/٥٢) قال: حدثنا علي بن عبد الله، قال: حدثنا معن بن عيسى، قال: حدثنا مالك. وفي (٦/٥٢) قال: حدثنا قتيبة بن سعيد، عن مالك. ومسلم (٢/١٧٩) قال: حدثنا يحيى بن يحيي، قال: قرأت على مالك. (ح) وحدثني محمد بن سلمة المرادي، قال: حدثنا عبد الله بن وهب، عن عياض بن عبد الله الفهري. وفي (٢/١٨٠) قال: حدثنا محمد بن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك. وأبو داود (١٣٦٤) قال: حدثنا عبد الملك بن شعيب بن الليث، قال: حدثني أبي، عن جدي، عن خالد بن يزيد، عن سعيد بن أبي هلال. وفي (١٣٦٧) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١٣٦٣) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا معن بن عيسى، قال: حدثنا مالك بن أنس. والترمذي في «الشمائل» (٢٦٥) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس. (ح) وحدثنا إسحاق ابن موسى الأنصاري، قال: حدثنا معن، عن مالك. والنسائي (٢/٣٠) . وفي الكبرى (١٢٤٧ و١٥٧٦) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، قال: حدثنا الليث، قال: حدثنا خالد، عن ابن أبي هلال. وفي (٣/٢١٠) قال: أخبرنا محمد بن سلمة، قال: أنبأنا ابن القاسم، عن مالك. وفي الكبرى (١٢٤٦) قال: أخبرنا قتيبة بن سعيد، عن مالك. وابن خزيمة (١٦٧٥) قال: حدثنا الربيع بن سليمان، قال: قال الشافعي: أخبرنا مالك. (ح) وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا حدثه.\nأربعتهم - مالك، وعياض، والضحاك، وسعيد بن أبي هلال - عن مخرمة بن سليمان.\n٢- وأخرجه الحميدي (٤٧٢) قال: حدثنا سفيان. وأحمد (١/٢٢٠) (١٩١١ و١٩١٢) قال: حدثنا سفيان. وفي (١/٢٤٤) (٢١٩٦) قال: حدثنا يونس، وحسن، قالا: حدثنا حماد بن سلمة. وفي (١/٣٣٠) (٣٠٦١) قال: حدثنا عبد الله بن بكر، قال: حدثنا حاتم بن أبي صغيرة أبو يونس. والبخاري (١/٤٦و٢١٧) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (١/١٨٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا داود. ومسلم (٢/١٨٠) قال: حدثنا ابن أبي عمر، ومحمد بن حاتم، عن ابن عيينة. وابن ماجة (٤٢٣) قال: حدثنا أبو إسحاق الشافعي، إبراهيم بن محمد بن العباس، قال: حدثنا سفيان. والترمذي (٢٣٢) قال: حدثنا قتيبة، قال: حدثنا داود بن عبد الرحمن العطار. والنسائي (١/٢١٥) قال: أخبرنا قتيبة، قال: حدثنا داود. وابن خزيمة (٨٨٤) و(١٥٢٤ و١٥٣٣) قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن المخزومي، قالا: حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، وحماد بن سلمة، وحاتم بن أبي صغيرة، وداود بن عبد الرحمن - عن عمرو ابن دينار.\n٣ - وأخرجه أحمد (١/٢٣٤) (٢٠٨٣ و٢٠٨٤) قال: حدثنا وكيع، عن سفيان. وفي (١/٢٨٣) (٢٥٥٩) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (١/٢٨٤) (٢٥٦٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٣٤٣) (٣١٩٤) قال: حدثنا عبد الرحمن، عن سفيان. والبخاري (٨/٨٦) (وفي «الأدب المفرد» (٦٩٥) قال: حدثنا علي بن عبد الله، قال: حدثنا ابن مهدي. عن سفيان. ومسلم (١/١٧٠) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا وكيع، عن سفيان. وفي (٢/١٧٨) قال: حدثني عبد الله بن هاشم بن حيان العبدي، قال: حدثنا عبد الرحمن -يعني ابن مهدي - قال: حدثنا سفيان. وفي (٢/١٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد - وهو ابن جعفر -، قال: حدثنا شعبة. وفي (٢/١٨١) قال: حدثنا أبو بكر بن أبي شيبة، وهناد بن السري، قالا: حدثنا أبو الأحوص، عن سعيد بن مسروق. (ح) وحدثني أبو الطاهر، قال: حدثنا ابن وهب، عن عبد الرحمن بن سلمان الحجري، عن عقيل بن خالد. وأبو داود (٥٠٤٣) قال: حدثنا عثمان ابن أبي شيبة، قال: حدثنا وكيع، عن سفيان. وابن ماجة (٥٠٨) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن سفيان. وابن ماجة (٥٠٨) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: سمعت سفيان يقول لزائدة بن قدامة: يا أبا الصلت، هل سمعت في هذا شيئا؟ فقال: حدثنا سلمة بن كهيل. والترمذي في «الشمائل» (٢٥٨) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. والنسائي (٢/٢١٨) . وفي الكبرى (٦٢١) قال: أخبرنا هناد ابن السري، عن أبي الأحوص، عن سعيد بن مسروق. وفي الكبرى «تحفة الأشراف» (٦٣٥٢) عن بندار، عن ابن مهدي، عن سفيان. وابن خزيمة (١٢٧) قال: حدثنا يحيى بن حكيم، قال: حدثنا ابن أبي عدي، عن شعبة. وفي (١٥٣٤) قال: حدثنا محمد بن بشار بندار، قال: حدثنا محمد - يعني ابن جعفر - قال: حدثنا شعبة.\nخمستهم - سفيان، وشعبة، وسعيد، وعقيل، وزائدة - عن سلمة بن كهيل.\n٤- وأخرجه أحمد (١/٢٥٧) (٢٣٢٥) قال: حدثنا عثمان بن محمد. «قال عبد الله بن أحمد: وسمعته أنا منه»، قال: حدثنا جرير. وأبو داود (١٦٥٤) قال: حدثنا محمد بن العلاء، وعثمان بن أبي شيبة، قالا: حدثنا محمد - هو ابن أبي عبيدة - عن أبيه.\nكلاهما - جرير، وأبو عبيدة - عن الأعمش، عن سالم بن أبي الجعد.\nرواية أبي داود ذكرها عقب رواية حبيب بن أبي ثابت والتي تأتي في التخريج رقم (٩) وقال: نحوه. ولم يذكر الحديث بتمامه كما فعل مع حديث حبيب.\n٥- وأخرجه أحمد (١/٣٦٤) (٣٤٣٧) قال: حدثنا ابن فضيل، قال: أخبرنا رشدين بن كريب.\n٦- وأخرجه البخاري (١/١٧٩) قال: حدثنا أحمد. ومسلم (٢/١٧٩) قال: حدثني هارون بن سعيد الأيلي. كلاهما - أحمد، وهارون - عن عبد الله بن وهب، قال: حدثنا عمرو، عن عبد ربه بن سعيد، عن مخرمة بن سليمان. قال عمرو: فحدثت به بكير بن الأشج. فقال: حدثني كريب بذلك.\n٧ - وأخرجه البخاري (٦/٥١ و٨/٥٩ و٩/١٦٥) . ومسلم (٢/١٨٢) قال: حدثني أبو بكر بن إسحاق. كلاهما - البخاري، وأبو بكر - عن سعيد بن أبي مريم، قال: أخبرنا محمد بن جعفر، قال: أخبرني شريك بن عبد الله بن أبي نمر.\n٨ - وأخرجه مسلم (٢/١٨١) قال: حدثني إسحاق بن منصور، قال: حدثنا النضر بن شميل. وابن ماجة (٥٠٨) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا يحيى بن سعيد.\nكلاهما - النضر، ويحيى- عن شعبة، قال: حدثنا سلمة بن كهيل، عن بكير، عن كريب، عن ابن عباس. قال سلمة: فلقيت كريبا فقال: قال ابن عباس. فذكر الحديث.\n٩- وأخرجه أبو داود (١٦٥٣) قال: حدثنا محمد بن عبيد المحاربي. والنسائي في الكبرى (١٢٤٨) قال: أخبرنا محمد بن إسماعيل بن سمرة الأحمسي كوفي. كلاهما - محمد بن عبيد، ومحمد بن إسماعيل - عن محمد بن فضيل، عن الأعمش، عن حبيب بن أبي ثابت.\nوأوله: «عن ابن عباس، قال: بعثني أبي إلى النبي -ﷺ- في إبل أعطاها إياه من إبل الصدقة، فلما أتاه وكانت ليلة ميمونة، وكانت ميمونة خالة ابن عباس، فأتى المسجد فصلى العشاء.....» . وذكر الحديث نحو حديثهم. «رواية أبي داود مختصرة على أوله» .\nثمانيتهم - مخرمة، وعمرو بن دينار، وسلمة بن كهيل، وسالم بن أبي الجعد، ورشدين، وبكير، وشريك، وحبيب بن أبي ثابت - عن كريب، فذكره.\nالروايات مطولة ومختصرة.\n- ورواه سعيد بن جبير عن ابن عباس:\n١- أخرجه أحمد (١/٢١٥) (١٨٤٣) قال: حدثنا هشيم. وفي (١/٢٨٧) (٢٦٠٢) قال: حدثنا محمد ابن جعفر، قال: حدثنا شعبة. والبخاري (٧/٢٠٩ و٢١٠) قال: حدثنا علي بن عبد الله، قال: حدثنا الفضل بن عنبسة، قال: أخبرنا هشيم. (ح) وحدثنا قتيبة. قال: حدثنا هشيم. (ح) وحدثنا عمرو بن محمد، قال: حدثنا هشيم. وأبو داود (٦١١) قال: حدثنا عمرو بن عون، قال: أخبرنا هشيم. كلاهما - شعبة، وهشيم - عن أبي بشر.\n٢- وأخرجه أحمد (١/٣٤١) (٣١٦٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٣٤١) (٣١٧٠) قال: حدثنا حسين، قال: حدثنا شعبة. وفي (١/٣٤١) (٣١٧٥) قال: حدثنا بهز، قال: حدثنا شعبة. وفي (١/٣٥٤) (٣٣٢٤) قال: حدثنا وكيع، عن محمد بن قيس. والدارمي (١٢٥٨) قال: أخبرنا أبو الوليد الطيالسي، قال: حدثنا شعبة. والبخاري (١/٤٠) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (١/١٧٨) قال: حدثنا سليمان بن حرب. قال: حدثنا شعبة. وأبو داود (١٣٥٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع، قال: حدثنا محمد بن قيس الأسدي. وفي (١٣٥٧) قال: حدثنا ابن المثنى، قال: حدثنا ابن أبي عدي، عن شعبة. والنسائي في «الكبرى» (١٢٥٠) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز، قال: حدثنا شعبة. كلاهما - شعبة، ومحمد بن قيس - عن الحكم ابن عتيبة.\n٣ - وأخرجه أحمد (١/٣٦٠) (٣٣٨٩) . والبخاري (١/١٧٩) قال: حدثنا مسدد. والنسائي (٢/٨٧) وفي «الكبرى» (٧٩١) قال: أخبرنا يعقوب بن إبراهيم. ثلاثتهم - أحمد، ومسدد، ويعقوب - عن إسماعيل بن إبراهيم بن علية، عن أيوب، عن عبد الله بن سعيد بن جبير.\nثلاثتهم - أبو بشر، والحكم، وعبد الله بن سعيد - عن سعيد بن جبير، فذكره.\n- ورواه عطاء، عن ابن عباس، قال:\n١ - أخرجه الحميدي (٤٧٢) قال: حدثنا سفيان. وأحمد (١/٣٦٧) (٣٤٧٩) قال: حدثنا عبد الرزاق. وابن بكر. ومسلم (٢/١٨٢) قال: حدثني محمد بن حاتم، قال: حدثنا محمد بن بكر.\nثلاثتهم - سفيان، وعبد الرزاق، وابن بكر - قالوا: حدثنا ابن جريج.\n٢ - وأخرجه أحمد (١/٢٤٩) (٢٢٤٥) قال: حدثنا إسحاق بن يوسف وفي (١/١٤٧) (٣٢٤٣) قال: حدثنا يحيى. ومسلم (٢/١٨٣) قال: حدثنا ابن نمير، قال: حدثنا أبي. وأبو داود (٦١٠) قال: حدثنا مسدد، قال: حدثنا يحيى. والنسائي في الكبرى (٨٢٧) قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله.\nأربعتهم - إسحاق، وعبد الله بن نمير، ويحيى، وعبد الله بن المبارك - عن عبد الملك بن أبي سليمان.\n٣ - وأخرجه مسلم (٢/١٨٣) قال: حدثني هارون بن عبد الله، ومحمد بن رافع، قالا: حدثنا وهب بن جرير، قال: أخبرني أبي، قال: سمعت قيس بن سعد.\nثلاثتهم - ابن جريج، وعبد الملك، وقيس - عن عطاء، فذكره.\n- ورواه علي بن عبد الله بن عباس، عن عبد الله بن عباس:\n١- أخرجه أحمد (١/٣٧٣) (٣٥٤١) قال: حدثنا هشام بن عبد الملك، قال: حدثنا أبو عوانة. وعبد بن حميد (٦٧٢) قال: حدثنا حسين بن علي الجعفي، عن زائدة. ومسلم (٢/١٨٢) قال: حدثنا واصل بن عبد الأعلى، قال: حدثنا محمد بن فضيل. وأبو داود (٥٨ و١٣٥٣) قال: حدثنا محمد بن عيسى، قال: حدثنا هشيم. وفي (١٣٥٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا محمد بن فضيل. وفي (١٣٥٤) قال: حدثنا وهب بن بقية، عن خالد. والنسائي (٣/٢٣٧) قال: أخبرنا أحمد بن سليمان، قال: حدثنا حسين، عن زائدة. وابن خزيمة (٤٤٨) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا ابن فضيل. وفي (٤٤٩) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو الوليد، قال: حدثنا أبوعوانة. خمستهم - أبو عوانة، وزائدة، ومحمد بن فضيل، وهشيم، وخالد - عن حصين بن عبد الرحمن.\n٢- وأخرجه أحمد (١/٣٥٠) (٣٢٧١) . والنسائي (٣/٢٣٦) . وفي الكبرى (١٢٥٣) قال: أخبرنا محمد ابن رافع. كلاهما - أحمد بن حنبل، ومحمد بن رافع - قالا: حدثنا معاوية بن هشام، قال: حدثنا سفيان.\nكلاهما - حصين، وسفيان - عن حبيب بن أبي ثابت، عن محمد بن علي بن عبد الله بن عباس، عن أبيه، فذكره.\n* أخرجه النسائي (٣/٢٣٧) . وفي الكبرى (١٢٥٤) قال: أخبرنا محمد بن جبلة، قال: حدثنا معمر ابن مخلد - ثقة - قال: حدثنا عبيد الله بن عمرو، عن زيد، عن حبيب بن أبي ثابت، عن محمد بن علي، عن ابن عباس، قال: استيقظ رسول الله -ﷺ-، فاستن ... وساق الحديث.\nلم يقل محمد بن علي: «عن أبيه» .\n- ورواه أبو المتوكل، أن ابن عباس حدثه.\nأخرجه أحمد (١/٢٧٥) (٢٤٨٨) و(١/٣٥٠) (٣٢٧٦) . ومسلم (١/١٥٢) قال: حدثنا عبد بن حميد.\nكلاهما - أحمد، وعبد - قالا: حدثنا أبو نعيم الفضل بن دكين، قال: حدثنا إسماعيل بن مسلم العبدي، قال: حدثنا أبو المتوكل، فذكره.\n- رواه أبو نضرة، عن ابن عباس، قال.\nأخرجه ابن خزيمة (١١٠٣) قال: حدثنا أحمد بن المقدام العجلي، قال: حدثنا بشر - يعني ابن المفضل - وفي (١١٢١) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا إسماعيل بن علية.\nكلاهما - بشر، وإسماعيل - عن سعيد بن يزيد - وهو أبو مسلمة - عن أبي نضرة، فذكره.\n- ورواه عبد المطلب، عن ابن عباس:.\nأخرجه أحمد (١/٣٤٧) (٣٢٤٣) قال: حدثنا يحيى، عن عبد المطلب، فذكره.\n- ورواه الشعبي، عن ابن عباس.\nأخرجه أحمد (١/٢٦٨) (٢٤١٣) قال: حدثنا أبو سعيد مولى بني هاشم، وعبد الصمد، قالا: حدثنا ثابت. والبخاري (١/١٨٥) قال: حدثنا موسى، قال: حدثنا ثابت بن يزيد. وابن ماجة (٩٧٣) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا عبد الواحد بن زياد.\nكلاهما - ثابت، وعبد الواحد - قالا: حدثنا عاصم، عن الشعبي، فذكره.\n- ورواه حبيب، عن ابن عباس.\nأخرجه أحمد (١/٣٧١) (٣٥١٤) قال: حدثنا أسود بن عامر، قال: أخبرنا كامل، عن حبيب، فذكره.\n- ورواه إسحاق بن عبد الله، عن عبد الله بن عباس، قال.\nأخرجه أحمد (١/٢٨٤) (٢٥٧٢) [قال عبد الله بن أحمد: وجدت في كتاب أبي بخطه، قال:] حدثنا عبد الله بن محمد، قال: حدثني محمد بن ثابت العبدي العصري، قال: حدثنا جبلة بن عطية، عن إسحاق بن عبد الله، فذكره.\n- ورواه سعيد بن جبير، أن ابن عباس حدثه.\nأخرجه أبو داود (١٣٥٨) قال: حدثنا قتيبة. والنسائي في «الكبرى» (١٢٥١) قال: أخبرني محمد بن علي بن ميمون الرقي، قال: حدثنا القعنبي.\nكلاهما -قتيبة، والقعنبي - قالا: حدثنا عبد العزيز - هو ابن محمد الدراوردي - عن عبد المجيد - هو ابن سهيل - عن يحيى بن عباد، عن سعيد بن جبير، فذكره.\n- ورواه أبو سفيان طلحة بن نافع، عن عبد الله بن عباس، قال:.\nأخرجه ابن خزيمة (١٠٩٣) قال: حدثنا إبراهيم بن منقذ بن عبد الله الخولاني، قال: حدثنا أيوب بن سويد، عن عتبة بن أبي حكيم، عن أبي سفيان، فذكره.","vol":"6","page":80},{"text":"٤١٩٨ - (خ م ط د ت س) عائشة - ﵂ -: قالت: «كان النبيُّ - ﷺ- يُصلِّي من الليل ثلاثَ عَشْرَةَ ركعة، منها الوتْرُ وركعتا الفجر» . وفي رواية قالت: «كانت صلاةُ رسولِ الله -ﷺ- عَشرَ رَكعات، ويُوتِرُ بسجدة، ويركع رَكْعَتي الفجر، فتلك ثلاثَ عَشْرَةَ» . ⦗٩٢⦘\nوفي أخرى قالت: «كان النبيُّ - ﷺ- يُصَلِّي من الليل إِحدى عَشْرَةَ رَكعة، فإذا طلع الفجر صلَّى ركعتين خفيفتين، ثم اضطجع على شِقِّهِ الأيمنِ، حتى يجيءَ المؤذِّنُ فيُؤذِنهُ» .\nوفي أخرى: «أَنَّ رسولَ الله - ﷺ- كان يصلِّي إِحدى عَشرَةَ رَكْعَة، كانت تلكَ صلاتُه - تعني: بالليل - فيسجد السجدة من ذلك قَدْر ما يقرأ أحدُكم خمسين آية قبل أَن يرفعَ رأْسَهُ، ويركَع ركعتين قبل صلاة الفجر، ثم يضطجع على شِقِّهِ الأيمنِ حتى يأتيَهُ المؤذِّنُ للصلاة» .\nوفي أخرى: «أنه كان يُصلِّي بالليل إِحدى عَشرَةَ ركعة، يُوتِر منها بواحدة، فإذا فرغ منها اضطجع على شِقِّهِ حتى يأْتيَهُ المؤذِّنُ، فيصلِّي ركعتين خفيفتين» .\nوفي أخرى قالت: «كان رسولُ الله - ﷺ- يُصلِّي ما بين أن يَفْرُغَ من صلاة العشاء - وهي التي يدعو الناسُ العَتَمَةَ - إِلى الفجر إِحدى عَشرَةَ ركعة، يسلِّم بين كلِّ ركعتين، ويوتِرُ بواحدة، فإذا سكت المؤذِّنُ من صلاة الفجر وتبيَّن له الفجر وجاءهُ المؤذِّنُ: قام فركع ركعتين خفيفتين، ثم اضطجع على شِقِّه الأيمن، حتى يأتيَهُ المؤذِّنُ للإِقامة» .\nوفي أخرى قالت: «كان رسولُ الله - ﷺ- يُصلِّي من الليل ثلاثَ عَشرَةَ ركعة، يُوتِرُ من ذلك بخمس، لا يجلس في شيء إِلا في آخرها» . ⦗٩٣⦘\nوفي أُخرى قالت: «كان [النبيُّ - ﷺ-] يُصلِّي من الليل ثلاثَ عشرة ركعة، ثم يُصلِّي إِذا سمع النداء بالصبح ركعتين خفيفتين» .\nوفي أُخرى عن أبي سلمة: «أنه سأل عائشةَ: كيف كانت صلاةُ رسولِ الله -ﷺ- في رمضان؟ قالت: ما كان يزيد في رمضانَ ولا في غيره على إِحدى عَشرَةَ ركعة، يُصلِّي أربعًا، فلا تسألْ عن حُسْنِهِنَّ وطُولهنَّ، ثم يصلِّي أربعًا لا تسألْ عن حُسْنِهنَّ وطولهنَّ، ثم يُصلي ثلاثًا، قالت عائشة: فقلت: يا رسولَ الله، أتنام قبل أن توتِرَ؟ فقال: يا عائشة، إِن عَيْنيَّ تنامان، ولا ينام قلبي» . هذه روايات البخاري، ومسلم.\nوللبخاري قالت: «صلَّى النبيُّ - ﷺ- العِشاءَ، ثم صلى ثمانيَ ركعات، وركعتين جالسًا، وركعتين بعد النداءَيْنِ، ولم يكن يَدَعُهما أبدًا» .\nوفي أخرى له عن مسروق [بن الأجْدع] قال: «سألتُ عائشةَ عن صلاةِ رسولِ الله - ﷺ-؟ فقالت: سَبْع، وتِسْع، وإِحدى عشرةَ ركعة، سوى ركعتي الفجر» .\nولمسلم: «أَنَّ رسولَ الله -ﷺ- كان يُصلِّي ثلاثَ عَشرَةَ ركعة بركعتي الفجر» .\nوله في أخرى عن أبي سلمة قال: «سألتُ عائشةَ عن صلاة رسولِ الله - ﷺ-؟ فقالت: كان يصلي ثلاثَ عَشْرَةَ، يُصلِّي ثمانيَ ركعات، ثم يوتر، ⦗٩٤⦘ ثم يصلي ركعتين وهو جالس، فإِذا أراد أن يركعَ قام فركعَ، ثم يصلي ركعتين بين النداء، والإقامة من صلاة الصبح» .\nوله في أخرى بنحوه، غير أن فيه: «تسع ركعات قائمًا يوتر فيهنَّ» .\nوله في أخرى قال أبو سلمةَ: «أتيتُ عائشةَ، فقلتُ: أي أُمَّهْ، أخبريني عن صلاةِ رسولِ الله - ﷺ-، فقالت: كانت صلاتُه في شهرِ رمضانَ وغيرِه ثلاثَ عَشرَةَ ركعة بالليل، منها ركعتا الفجر» .\nوله في أخرى عن أبي إسحاق قال: «سألتُ الأسود بن يزيد عمَّا حدَّثَتْهُ عائشةُ عن صلاةِ رسولِ الله - ﷺ-؟ قالت: كان ينامُ أوَّلَ الليل ويُحْيي آخرَهُ، ثم إِن كانت له حاجة إِلى أَهله قضى حاجته، ثم ينام فإذا كان عند النداء الأول، قالت: وَثَبَ - ولا والله ما قالت: قام - فأفاض عليه الماءَ - ولا والله ما قالت: اغتسل، وأنا أعلم ما تريد - وإن لم يكن جُنبًا توضَّأَ وضُوءَ الرجلِ للصلاة، ثم صلى الركعتين» .\nوأخرج الموطأ الرواية الثامنةَ والتاسعةَ، وله في أخرى: مثل الخامسة إِلى قوله: شِقِّهِ، وزاد: «الأيمن» .\nوأخرج أبو داود الرواية الأولى، والثانية، وقال فيها: «ويسجد سجدتي الفجر»، والرابعة، والسابعة، والثامنة، والتاسعة، والأولى من أفراد ⦗٩٥⦘ البخاري، والثانية من أَفراد مسلم، وأَخرج الرواية الخامسة مثل الموطأ.\nوله في أخرى قالت: «كان رسولُ الله - ﷺ- يُصلِّي فيما بين أن يفرُغَ من صلاة العشاء إِلى أن يَنْصَدِعَ الفجرُ إِحدى عَشْرَةَ ركعة، يُسلِّم في كل اثنتين، ويوتر بواحدة، ويمكثُ في سجوده قَدْرَ ما يقرأ أحدُكم خمسين آية، فإذا سكت المؤذِّنُ الأول من صلاة الفجر قام فركع ركعتين خفيفتين، ثم اضطجع على شِقِّهِ الأيمنِ، حتى يأتيَهُ المؤذِّنُ» .\nوله في أخرى: «أن رسول الله - ﷺ- كان يصلِّي من الليل ثلاث عَشْرَةَ ركعة، يوتر بسبع - أو كما قال- ويصلِّي ركعتين وهو جالس، وركعتي الفجر بين الأذان والإقامة» .\nوفي أخرى: «كان يوتر بتسع رَكعات، ثم أوتر بسبع ركعات، وركع ركعتين وهو جالس بعد أن يُوتِرُ، يقرأ فيهما، فإذا أراد أن يركع قام فركع، ثم سجد» .\nوفي أخرى عن الأسود بن يزيد: «أنه دخل على عائشةَ، فسألها عن صلاةِ رسولِ الله - ﷺ- بالليل؟ فقالتْ: كان يُصلِّي ثلاثَ عَشْرَةَ ركعة من الليل، ثم إِنه صلى إِحدى عَشْرَةَ ركعة، وترك ركعتين، ثم قُبِضَ وهو يُصلِّي من الليل تسع ركعات، آخرُ صلاته من الليل الوِتْرُ» .\nوأخرج الترمذي الرواية الخامسة مثل الموطأ. وأخرج السابعة، وزاد: ⦗٩٦⦘ «فإذا أذَّنَ المؤذِّنُ قام فصلَّى ركعتين خفيفتين» . وأخرج التاسعة.\nوله في أخرى قالت: «كان النبيُّ - ﷺ- يُصلِّي من الليل تِسْعَ رَكعات» .\nوله في أخرى قالت: «كان النبيُّ - ﷺ- إِذا لم يصلِّ من الليل - منعه من ذلك مَرض، أو غلبتْهُ عيناه - صلِّى في النهار ثنتي عشْرَةَ ركعة» .\nوأخرج النسائي الرواية الخامسة، وأخرجها أيضًا مثل الموطأ، وأَخرج التاسعة، وروايتي مسلم: الثانية، والثالثة، ورواية أبي داود الأُولى.\nوله في أخرى قال الأسود: «سألتُ عائشةَ عن صلاةِ رسول الله - ﷺ- قالت: كان ينامُ أوَّلَ الليل، ثم يقوم، فإذا كان من السَّحَر أوْتَر ثم أتى فرَاشَه، فإذا كان له حاجة ألمَّ بأهله، فإذا سمع الأذَانَ وَثَبَ، فإن كان جُنُبًا أفاض عليه من الماء، وإِلا توضَّأ، ثم خرج إِلى الصلاة» (١) . ⦗٩٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ألَمَّ بأهله): أي قرب منهم، وهو كناية عن الجماع هاهنا، والإلمام: القرب من الشيء.\n_________\n(١) رواه البخاري ٣ / ١٦ في التهجد، باب كيف صلاة النبي ﷺ، ومسلم رقم (٧٣٦) و(٧٣٧) في صلاة المسافرين، باب صلاة الليل وعدد ركعات النبي ﷺ، والموطأ ١ / ١٢٥ و١٢٦ في صلاة المسافرين، باب صلاة النبي ﷺ في الوتر، وأبو داود رقم (١٣٣٤) و(١٣٣٥) و(١٣٣٦) و(١٣٣٧) و(١٣٣٨) و(١٣٣٩) و(١٣٤٠) و(١٣٤١) ورقم (١٣٦٠) في الصلاة، باب صلاة الليل، والترمذي رقم (٤٣٩) و(٤٤٠) و(٤٤١) و(٤٤٣) و(٤٤٤) و(٤٤٥) في الصلاة، باب ما جاء في وصف صلاة النبي ﷺ، والنسائي ١ / ٢١٠ في قيام الليل، باب وقت الوتر، وباب كيف الوتر بواحدة، وباب كيف الوتر بثلاث، وباب كيف الوتر بإحدى عشرة ركعة، وباب قدر السجدة بعد الوتر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n- رواه أبو سلمة بن عبد الرحمن، أنه سأل عائشة: كيف كانت صلاة رسول الله -ﷺ- في رمضان؟.\nأخرجه مالك «الموطأ» ٩٤. وأحمد (٦/٣٦) قال: حدثنا عبد الرحمن. وفي (٦/٧٣) قال: حدثنا إسحاق بن عيسى. وفي (٦/١٠٤) قال: حدثنا أبو سلمة. والبخاري (٢/٦٦) قال: حدثنا عبد الله بن يوسف. وفي (٣/٥٩) قال: حدثنا إسماعيل. وفي (٤/٢٣١) قال: حدثنا عبد الله بن مسلمة. ومسلم (٢/١٦٦) قال: حدثنا يحيى بن يحيى. وأبو داود (١٣٤١) قال: حدثنا القعنبي. والترمذي (٤٣٩) . وفي الشمائل (٢٧٠) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. والنسائي (٣/٢٣٤) . قال: أخبرنا محمد بن سلمة والحارث بن مسكين، عن ابن القاسم. وفي الكبرى (٣٦٧) قال: الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم. وفي (٣٨١) قال: أخبرنا عمرو بن علي، عن عبد الرحمن. وفي (١٣٣٠) قال: أخبرنا قتيبة بن سعيد. وابن خزيمة (٤٩ و١١٦٦) قال: حدثنا يونس ابن عبد الأعلى الصدفي، قال: أخبرنا ابن وهب.\nجميعهم - عبد الرحمن بن مهدي، وإسحاق بن عيسى، وأبو سلمة منصور بن سلمة الخزاعي، وعبد الله ابن يوسف، وإسماعيل، وعبد الله بن مسلمة القعنبي، ويحيى، ومعن بن عيسى، وعبد الرحمن بن القاسم، وقتيبة، وابن وهب - عن مالك، عن سعيد بن أبي سعيد المقبري، عن أبي سلمة بن عبد الرحمن، فذكره.\n- وعن أبي سلمة، ولفظه: قال: أتيت عائشة فقلت: أي أمَّه، أخبريني عن صلاة رسول الله -ﷺ- فقالت: «كانت صلاته في شهر رمضان وغيره ثلاث عشرة ركعة بالليل، منها ركعتا الفجر» .\nأخرجه الحميدي (١٧٣) . وأحمد (٦/٣٩) . ومسلم (٢/١٦٧) قال: حدثنا عمرو الناقد. والنسائي في الكبرى (٣٦٦) قال: أخبرنا محمد بن عبد الله بن يزيد. وفي (٣٨٢) قال: أخبرنا قتيبة بن سعيد. وابن خزيمة (٢٢١٣) قال: حدثنا أبو هاشم زياد بن أيوب. (ح) وحدثنا عبد الجبار بن العلاء.\nستتهم - أحمد بن حنبل، وعمرو الناقد، ومحمد بن عبد الله، وقتيبة، وأبو هاشم، وعبد الجبار - عن سفيان بن عيينة، عن عبد الله بن أبي لبيد، عن أبي سلمة، فذكره.\n- وعن أبي سلمة، ولفظه: قال: سألت عائشة عن صلاة رسول الله -ﷺ- فقالت: «كان يصلي ثلاث عشرة ركعة، يصلي ثمان ركعات، ثم يوتر، ثم يصلي ركعتين وهو جالس، فإذا أراد أن يركع قام فركع، ثم يصلي ركعتين بين النداء والإقامة من صلاة الصبح» .\nوفي رواية: «كان يصلي ثلاث عشرة ركعة، تسع ركعات قائما يوتر فيها ...» الحديث.\nوفي رواية: «أن نبي الله -ﷺ- كان يصلي ركعتين بين النداء والإقامة من صلاة الصبح» .\nوفي رواية محمد بن عمرو: «عن أبي سلمة. قال: قلت لعائشة: أي أمتاه كيف كانت صلاة رسول الله -ﷺ- بعد العشاء الآخرة؟ قالت: تسعا قائما، وثنتين جالسا، وثنتين بعد النداءين» .\n١ - أخرجه أحمد (٦/٥٢) قال: حدثنا يحيى، عن هشام. وفي (٦/٨١) قال: حدثنا هاشم. قال: حدثنا أبو معاوية، يعني شيبان. وفي (٦/١٢٨) قال: حدثنا عبد الوهاب. قال: أخبرنا هشام. وفي (٦/١٣٨) قال: حدثنا وكيع، عن علي - يعني ابن مبارك -. وفي (٦/١٨٩) . قال: حدثنا عبد الملك ابن عمرو ويزيد. قالا: أخبرنا هشام. وفي (٦/٢٤٩) قال: حدثنا عبد الصمد وأبو عامر. قالا: حدثنا هشام. وفي (٦/٢٧٩) قال: حدثنا حسن بن موسى وهاشم وحسين بن محمد. قالوا: حدثنا شيبان. والدارمي (١٤٨٢) قال: حدثنا يزيد بن هارون ووهب بن جرير. قالا: حدثنا هشام. والبخاري (١/١٦٠) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. ومسلم (٢/١٦٠ و١٦٦) قال: حدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، عن هشام. وفي (٢/١٦٦) قال: حدثني زهير بن حرب. قال: حدثنا حسين بن محمد. قال: حدثنا شيبان. (ح) وحدثني يحيى بن بشر الحريري. قال: حدثنا معاوية- يعني ابن سلام -. وأبو داود (١٣٤٠) قال: حدثنا موسى بن إسماعيل ومسلم بن إبراهيم. قالا: حدثنا أبان. وابن ماجة (١١٩٦) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. قال: حدثنا عمر بن عبد الواحد. قال: حدثنا الأوزاعي. والنسائي (٣/٢٥١) . وفي الكبرى (١٣٥٨) قال: أخبرنا عبيد الله بن فضالة بن إبراهيم. قال: حدثنا محمد - يعني ابن المبارك الصوري -. قال: حدثنا معاوية - يعني ابن سلام -. وفي (٣/٢٥٦) قال: أخبرنا محمود بن خالد. قال: حدثنا الوليد، عن أبي عمرو. وفي (٣/٢٥٦) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا هشام. وفي الكبرى (٣٧٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا معاذ بن هشام. قال: حدثني أبي. وفي (١٣٣١) قال: أخبرنا هشام بن عمار، عن يحيى - هو ابن حمزة -. قال: حدثنا الأوزاعي. وابن خزيمة (١١٠٢) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا ابن أبي عدي. قال: حدثنا هشام (ح) وحدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا يزيد بن هارون. قال: أخبرنا هشام بن أبي عبد الله. ستتهم - هشام بن أبي عبد الله الدستوائي، وشيبان أبو معاوية، وعلي بن مبارك، ومعاوية بن سلام، وأبان بن يزيد وأبو عمرو الأوزاعي - عن يحيى بن أبي كثير.\n٢ - وأخرجه أحمد (٦/٥٥) قال: حدثنا يحيى..وفي (٦/١٨٢) قال: حدثنا يزيد. وأبو داود (١٣٥٠) قال: حدثنا موسى - يعني ابن إسماعيل -. قال: حدثنا حماد - يعني ابن سلمة.\nثلاثتهم - يحيى، ويزيد، وحماد - عن محمد بن عمرو.\n٣ - وأخرجه أحمد (٦/٢٢٢) قال: حدثنا حجاج. والنسائي في الكبرى (٣٧٩) قال: أخبرني أبو بكر بن إسحاق الصغاني. قال: حدثنا يونس - هو ابن محمد المعلم البغدادي - كلاهما - حجاج، ويونس - قالا: حدثني يزيد بن أبي حبيب، عن جعفر بن ربيعة.\nثلاثتهم - يحيى بن أبي كثير، ومحمد بن عمرو، وجعفر بن ربيعة - عن أبي سلمة بن عبد الرحمن، فذكره.\n- ورواه عروة بن الزبير، عن عائشة قالت:\n١ - أخرجه الحميدي (١٩٥) قال: حدثنا سفيان. وأحمد (٦/٥٠) قال: حدثنا يحيى. وفي (٦/٦٤) قال: حدثنا يونس. قال: حدثنا الليث. وفي (٦/١٢٣) قال: حدثنا عفان. قال: حدثنا همام. وفي (٦/١٦١) قال: حدثنا حماد. وفي (٦/٢٠٥ و٢١٣) قال: حدثنا وكيع. وفي (٦/٢٣٠) قال: حدثنا ابن نمير. والدارمي (١٥٨٩) قال: أخبرنا جعفر بن عون. ومسلم (٢/١٦٦) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا عبد الله بن نمير. (ح) وحدثنا ابن نمير قال: حدثنا أبي. (ح) وحدثنا أبوبكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان (ح) وحدثناه أبو كريب. قال: حدثنا وكيع وأبو أسامة. وأبو داود (١٣٣٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب. وابن ماجة (١٣٥٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان. والترمذي (٤٥٩) قال: حدثنا إسحاق ابن منصور الكوسج. قال: حدثنا عبد الله بن نمير. والنسائي (٣/٢٤٠) وفي الكبرى (١٣١٦) قال: أخبرنا إسحاق بن منصور. قال: أنبأنا عبد الرحمن، عن سفيان. وفي الكبرى (١٣٢٩) قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا عبدة بن سليمان. وابن خزيمة (١٠٧٦) قال: حدثنا بندار. قال: حدثنا يحيى (ح) وحدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو أسامة. وفي (١٠٧٧) قال: حدثنا عبد الرحمن بن بشر بن الحكم. قال: حدثنا يحيى بن سعيد. جميعهم - سفيان بن عيينة، ويحيى بن سعيد، والليث، وهمام، وحماد بن أسامة أبو أسامة، ووكيع، وعبد الله بن نمير، وجعفر بن عون، وعبدة بن سليمان، ووهيب، وسفيان الثوري - عن هشام بن عروة.\n٢ - وأخرجه أحمد (٦/٢٧٥) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني هشام بن عروة بن الزبير ومحمد بن جعفر بن الزبير.\n٣- وأخرجه أبو داود (١٣٥٩) قال: حدثنا عبد العزيز بن يحيى الحراني. قال: حدثني محمد بن سلمة، عن محمد بن إسحاق، عن محمد بن جعفر بن الزبير.\nكلاهما - هشام بن عروة، ومحمد بن جعفر - عن عروة بن الزبير، فذكره.\n- وعن عروة، عن عائشة ﵂ قالت: «كان رسول الله -ﷺ- يصلي بالليل ثلاث عشرة ركعة، ثم يصلي إذا سمع النداء - بالصبح - ركعتين خفيفتين» .\nأخرجه مالك «الموطأ» صفحة (٩٥) . وأحمد (٦/١٧٧) قال: قرأت على عبد الرحمن. والبخاري (٢/٧٢) قال: حدثنا عبد الله بن يوسف. وأبو داود (١٣٣٩) قال: حدثنا القعنبي. والنسائي في الكبرى (١٣٢٨) قال: أخبرنا قتيبة بن سعيد.\nأربعتهم - عبد الرحمن بن مهدي، وعبد الله بن يوسف، والقعنبي، وقتيبة - عن مالك، عن هشام بن عروة، عن أبيه، فذكره.\n- وعن عروة، عن عائشة، قالت: «كان النبي -ﷺ- يصلي فيما بين أن يفرغ من صلاة العشاء إلى الفجر إحدى عشرة ركعة ثم يسلم بين كل ركعتين، ويوتر بواحدة، ويسجد سجدة قدر ما يقرأ أحدكم خمسين آية، ثم يرفع رأسه، فإذا سكت المؤذن من صلاة الفجر وتبين له الفجر ركع ركعتين خفيفتين ثم اضطجع على شقه الأيمن حتى يأتيه المؤذن بالإقامة فيخرج معه» .\nرواية مالك ومعمر: «أن رسول الله -ﷺ- كان يصلي بالليل إحدى عشرة ركعة يوتر منها بواحدة، فإذا فرغ منها اضطجع على شقه الأيمن حتى يأتيه المؤذن فيصلي ركعتين خفيفتين» .\nأخرجه مالك «الموطأ» صفحة (٩٤) . وأحمد (٦/٣٤) قال: حدثنا عبد الأعلى، عن معمر. وفي (٦/٣٥ و١٨٢) قال: حدثنا عبد الرحمن بن مهدي، عن مالك. وفي (٦/٧٤) قال: حدثنا حسين بن محمد. قال: أخبرنا ابن أبي ذئب. (ح) وأبو النضر، عن ابن أبي ذئب. وفي (٦/٨٣) قال: حدثنا أبوالمغيرة. قال: حدثنا الأوزاعي. وفي (٦/٨٨) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٦/١٤٣) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب. وفي (٦/١٦٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢١٥) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا ابن أبي ذئب. وفي (٦/٢٤٨) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. وعبد بن حميد (١٤٧٠) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. والدارمي (١٤٥٤ و١٤٨١ و١٥٩٣) قال: أخبرنا يزيد بن هارون، عن ابن أبي ذئب. والبخاري (٢/٣١ و٦١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٨/٨٤) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام بن يوسف. قال: أخبرنا معمر. ومسلم (٢/١٦٥) قال: حدثنا يحيى بن يحيي. قال: قرأت على مالك. (ح) وحدثني حرملة بن يحيي. قال: حدثنا ابن وهب. قال: أخبرني عمرو بن الحارث. (ح) وحدثنيه حرملة. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (١٣٣٥) . قال: حدثني القعنبي، عن مالك. وفي (١٣٣٦) قال: حدثنا عبد الرحمن ابن إبراهيم ونصر بن عاصم. قالا: حدثنا الوليد. قال: حدثنا الأوزاعي. (ح) وقال نصر: عن ابن أبي ذئب والأوزاعي. وفي (١٣٣٧) قال: حدثنا سليمان بن داود المهري. قال: حدثنا ابن وهب. قال: أخبرني ابن أبي ذئب وعمرو بن الحارث ويونس بن يزيد. وابن ماجة (١١٧٧) و(١٣٥٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شبابة، عن ابن أبي ذئب. وفي (١٣٥٨) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. قال: حدثنا الوليد. قال: حدثنا الأوزاعي. والترمذي (٤٤٠) وفي الشمائل (٢٧١) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن بن عيسى. قال: حدثنا مالك. وفي (٤٤١) وفي الشمائل (٢٧٢) قال: حدثنا قتيبة. عن مالك. وفي الشمائل (٢٧٢) قال: حدثنا ابن أبي عمر. قال: حدثنا معن. عن مالك. والنسائي (٢/٣٠) وفي الكبرى (١٥٧٥) قال: أخبرنا أحمد بن عمرو بن السرح. قال: أنبأنا ابن وهب. قال: أخبرني ابن أبي ذئب ويونس وعمرو بن الحارث. وفي (٣/٦٥) وفي الكبرى (١١٦٠) قال: أخبرنا سليمان بن داود بن حماد بن سعد ابن أخي رشدين بن سعد، أبو الربيع، عن ابن وهب. قال: أخبرني ابن أبي ذئب وعمرو بن الحارث ويونس. وفي (٣/٢٣٤) وفي الكبرى (٣٧٣) قال: أخبرنا إسحاق بن منصور. قال: أنبأنا عبد الرحمن. قال: حدثنا مالك. وفي (٣/٢٤٩) وفي الكبرى (١٣٥٤) قال: أخبرنا يوسف بن سعيد. قال: حدثنا حجاج. قال: حدثنا ليث. قال: حدثني عقيل. وفي الكبرى (١٣٢٧) قال: أخبرنا قتيبة بن سعيد، عن مالك.\nثمانيتهم - مالك، ومعمر، وابن أبي ذئب، والأوزاعي، وشعيب، ويونس، وعمرو بن الحارث، وعقيل - عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.\n- ورواه مسروق، أنه دخل على عائشة فسألها عن صلاة رسول الله -ﷺ-.\nأخرجه ابن خزيمة (١١٦٨) قال: حدثنا مؤمل بن هشام اليشكري. قال: حدثنا إسماعيل - يعني ابن علية- عن منصور بن عبد الرحمن، وهو الغداني الذي يقال له الأشل، عن أبي إسحاق الهمداني، عن مسروق، فذكره.\n-وفي لفظ لعروة، عن عائشة: «أن رسول الله -ﷺ- كان يصلي من الليل ثلاث عشرة سجدة، وكان أكثر صلاته قائما. فلما كبر وثقل، كان أكثر صلاته قاعدا، وكان يصلي صلاته وأنا معترضه بين يديه على الفراش الذي يرقد عليه، حتى يريد أن يوتر فيغمزني، فأقوم فيوتر، ثم يضطجع، حتى يسمع النداء بالصلاة، ثم يقوم فيسجد سجدتين خفيفتين، ثم يلصق جنبه بالأرض، ثم يخرج إلى الصلاة» .\nأخرجه أحمد (٦/١٠٣) قال: حدثنا حسن بن موسى. قال: حدثنا ابن لهيعة. قال: حدثنا أبو الأسود. عن عروة، فذكره.\n- ورواه مسروق. قال: سألت عائشة - ﵂ - عن صلاة رسول الله -ﷺ- بالليل؟ فقالت: سبع وتسع وإحدى عشرة سوى ركعتي الفجر.\nأخرجه البخاري (٢/٦٤) قال: حدثنا إسحاق. والنسائي في الكبرى (١٣٢٦) قال: أخبرنا أحمد بن سليمان.\nكلاهما - إسحاق، وأحمد بن سليمان - قالا: حدثنا عبيد الله. قال: أخبرنا إسرائيل، عن أبي حصين، عن يحيى بن وثاب، عن مسروق، فذكره.\nوعن أبي سلمة بن عبد الرحمن، عن عائشة - ﵂ -: «أن رسول الله -ﷺ- كان يصلي من الليل ثلاث عشرة ركعة يوتر بسبع، أو كما قالت، ويصلي ركعتين وهو جالس، وركعتي الفجر بين الأذان والإقامة» .\nأخرجه أبو داود (١٣٥٠) قال: حدثنا موسى - يعني ابن إسماعيل - قال: حدثنا حماد - يعني ابن سلمة- عن محمد بن عمرو، عن أبي سلمة بن عبد الرحمن، فذكره.\nوعن الأسود بن يزيد، أنه دخل على عائشة فسألها عن صلاة رسول الله -ﷺ- بالليل، فقالت: «كان يصلي ثلاث عشرة ركعة من الليل، ثم إنه صلى إحدى عشرة ركعة وترك ركعتين، ثم قُبض -ﷺ- حين قبض وهو يصلي من الليل تسع ركعات، وكان آخر صلاته من الليل الوتر» .\nأخرجه أبو داود (١٣٦٣) قال: حدثنا مؤمل بن هشام. قال: حدثنا إسماعيل بن إبراهيم. عن منصور بن عبد الرحمن، عن أبي إسحاق الهمداني، عن الأسود بن يزيد، فذكره.\nوعن عروة، أن عائشة أخبرته: «أن رسول الله -ﷺ- كان يصلي ثلاث عشرة ركعة بالليل مع ركعتي الفجر» .\nأخرجه أحمد (٦/٢٢٢) قال: حدثنا حجاج. ومسلم (٢/١٦٦) قال: حدثنا قتيبة بن سعيد، وأبو داود (١٣٦٠) قال: حدثنا قتيبة، والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٣٧١) عن قتيبة.\nكلاهما - حجاج، وقتيبة - قالا: حدثنا ليث، عن يزيد بن أبي حبيب، عن عراك بن مالك، عن عروة، فذكره.\n- ورواه القاسم بن محمد، قال: سمعت عائشة تقول:\n«كانت صلاة رسول الله -ﷺ- من الليل عشر ركعات، ويوتر بسجدة، ويركع ركعتي الفجر، فتلك ثلاث عشرة ركعة» .\nأخرجه أحمد (٦/١٦٥) قال: حدثنا ابن نمير وروح. والبخاري (٢/٦٤) قال: حدثنا عبيد الله بن موسى. ومسلم (٢/١٦٧) قال: حدثنا ابن نمير. قال: حدثنا أبي. وأبو داود (١٣٣٤) قال: حدثنا ابن المثنى. قال: حدثنا ابن أبي عدي. والنسائي في الكبرى (١٣٣٢) قال: حدثنا محمد بن سلمة. قال: حدثنا ابن وهب.\nخمستهم - عبد الله بن نمير، وروح، وعبيد الله بن موسى، وابن أبي عدي، وابن وهب - عن حنظلة عن القاسم بن محمد، فذكره.","vol":"6","page":91},{"text":"٤١٩٩ - (م د س) سعد بن هشام - ﵁ -: «أراد أن يغزُوَ في سبيل الله، فَقدِم المدينةَ، وأَراد أن يبيعَ عقارًا بها، فيجعلَه في السلاح والكُراع، ويُجاهِدَ الرُّومَ حتى يموتَ، فلما قَدِمَ المدينةَ لَقِيَ أُناسًا من أهل المدينة، فنهَوْه عن ذلك، وأخبروه أن رَهْطًا ستَّة أرادوا ذلك في حياةِ رسولِ الله - ﷺ-، فنهاهم رسولُ الله - ﷺ-، وقال: أليس لكم فيَّ أُسوة؟ فلما حدَّثوه بذلك راجع امرأته - وقد كان طلَّقها - وأشهد على رَجْعَتِها فأتى ابنَ عباس، فسأله عن وِتْر رسول الله - ﷺ-؟ فقال ابنُ عباس: ألا أدُلُّك على من هو أعلم أَهل الأرض بوتر رسولِ الله - ﷺ-؟ قال: من؟ قال: عائشة، فائتِها فسَلْها، ثم ائْتِني فأخبرني بردِّها عليك. قال: فانطلقتُ إِليها، فأَتيتُ على حكيمِ بنِ أفْلَحَ، فاسْتَلْحَقْتُه (١) إِليها، فقال: ما أنا بِقارِبِها؛ لأني نهيتُها أن تقولَ في هاتين الشِّيعَتَين شيئًا، فأَبَتْ إِلا مُضيًّا، قال: فأقسمتُ عليه فجاء، فانطلقنا إِلى عائشةَ، فاستأذَنَّا عليها، فأَذِنَت لنا، فدخلنا عليها، فقالتْ: حكيم؟ فَعَرَفَتْه، فقال: نعم، فقالت: مَنْ معك؟ ⦗٩٨⦘ قال: سعدُ بنُ هشام، قالت: مَن هشام؟ قال: ابنُ عامر. فترَّحَمتْ عليه، وقالت خيرًا - قال قتادة: وكان أُصيبَ يوم أُحُد - فقلت: يا أمَّ المؤمنين، أنبئيني عن خُلُق رسولِ الله - ﷺ-، قالت: ألسْتَ تقرأْ القرآنَ؟ قلت: بلى، قالتْ: فإن خُلُقَ نبيِّ الله - ﷺ- كان القرآنَ، قال: فَهَمَمْتُ أَن أقوم، ولا أسألَ أحدًا عن شيء حتى أموتَ، ثم بدا لي، فقلت: أَنبئيني عن قيام رسولِ الله - ﷺ-، فقالت: ألسْتَ تقرأ: ﴿يا أيها المزمل﴾؟ قلت: بلى، قالت: فإن الله - ﷿ - افترض قيام الليل في أول هذه السورة، فقام نبي الله - ﷺ- وأصحابه حَوْلًا، وأمسك الله خاتمتها اثني عشر شهرًا [في السماء]، حتى أنزل اللهُ - ﷿ - في آخر هذه السورة التخفيف، فصار قيام الليل تطوعًا بعد فريضة، قال: قلت: يا أم المؤمنين، أنبئيني عن وتر رسول الله - ﷺ-، فقالت: كنا نُعِدُّ له سِواكَه، وطَهورَهُ، فيبعثْهُ الله متى شاء أن يبعثَهُ من الليل، فيتسوَّكُ ويتوضأُ، ويصلِّي تسع ركعات، لا يجلس فيها إِلا في الثامنة، فيذكُر الله ويحمَدُهُ [وَيَدْعوه، ثم ينهضُ ولا يسلِّم، ثم يقومُ فيصلِّي التاسعةَ، ثم يقعد فيذكر الله ويحمَدُه ويدعوه]، ثم يسلم تسليمًا يسمعنا، ثم يصلِّي ركعتين بعد ما يسلِّمُ وهو قاعد، فتلك إِحدى عَشرَةَ ركعة يا بُنيَّ، فلما أسنَّ رسولُ الله - ﷺ-، وأخذه اللحمُ، أوتر بسبع، وصنع في الركعتين مثل صنيعه الأول، فتلك تسع ⦗٩٩⦘ يا بنيَّ، وكان نبيُّ الله - ﷺ- إِذا صلى صلاة أحبَّ أن يداوم عليها، وكان إِذا غلبه نوم، أو وَجَع عن قيام الليل صلَّى من النهار ثنتي عَشرَةَ ركعة، ولا أعلم نبيَّ الله - ﷺ- قرأ القرآن كلَّه في ليلة، ولا صلَّى ليلة إلى الصبح، ولا صام شهرًَا كاملًا غير رمضان، قال: فانطلقتُ إِلى ابنِ عباس فحدَّثْتُه بحديثها، فقال: صَدقَتْ، ولو كنتُ أَقْرَبُها، أو أدخلُ عليها، لأتيتُها حتى تُشافِهَني به، قال: قلت: لو علمتُ أنك لا تدخلُ عليها ما حدَّثْتُكَ حديثها» .\nوفي رواية قال: «انطلقتُ إلى عبدِ الله بنِ عباس، فسألتُه عن الوتر؟ - وساق الحديث بقصته - وقال فيه: قالت: مَنْ هشام؟ قلتُ: ابنُ عامر، قالت: نِعْم المرءُ كان عامر (٢)، أصيب يومَ أُحد» .\nأخرجه مسلم. وأخرجه أبو داود، وفي ألفاظه تغيير بزيادة ونقصان قليل، ولفظ مسلم أَتم.\nوفي أخرى لأبي داود قال: «إن عائشةَ سُئِلتْ عن صلاة رسولِ الله - ﷺ- في جوف الليل؟ فقالت: كان يصلِّي صلاةَ العِشاء في جماعة، ثم يرجع إلى أهله فيركع أربع ركعات، ثم يأوي إِلى فراشه ينام، وطَهورُهُ مُغَطّى عند رأْسه، وسِواكُه موضوع، حتى يبعثَهُ الله - ﷿ - ساعتَه التي يبعثُه ⦗١٠٠⦘ من الليل، فيتسوَّك ويُسبغ الوضوء، ثم يقوم إِلى مصلاه، فيصلي ثمانيَ ركعات، يقرأ فيهن بأُمِّ القرآن وسورة من القرآن، وما شاء الله، ولا يقعدُ في شيء منها حتى يقعد في الثامنة، ولا يسلِّم، ويقرأُ في التاسعة حتى يقعدَ، فيدعو بما شاء الله أن يدعوَ، ويسألُهُ، ويسلِّمُ تسليمة واحدة شديدة، يكاد يوقِظُ أَهلَ البيت من شِدَّةِ تسليمه، ثم يقرأ وهو قاعد بأمِّ الكتاب، ويركع وهو قاعد، ثم يقرأُ في الثانية، فيركع ويسجد وهو قاعد، ثم يدعو بما شاء الله أن يدعوَ، ثم يسلم وينصرف، فلم تزل تلكَ صلاةُ رسولِ الله - ﷺ- حتى بَدَّنَ، فنقص من التسع ثِنتين، فجعلها إلى الستِّ والسبع والركعتين وهو قاعد، حتى قُبض على ذلك» .\nوفي أخرى بهذا الحديث قال: «يُصلِّي العِشاءَ، ثم يأوي إلى فراشه»، ولم يذكر الأربع ركعات (٣) . وقال فيه: «فيصلِّي ثمانيَ ركعات، يسوِّي بينهن بالقراءة والركوع والسجود»، وقال: «لا يجلس في شيء منهن إِلا في الثامنة، فإنه كان يجلس، ثم يقوم، ولا يُسلِّم، فيصلِّي ركعة يوتر بها، ثم يسلم تسليمة يرفع بها صوته، حتى يوقِظنا ... وساق معناه» .\nوفي أخرى، ولم يذكر: «أنه سوَّى بينهن في القراءة والركوع والسجود»، ولا ذكر في التسليم: «حتى يوقظنا» . ⦗١٠١⦘\nوفي أخرى بمعناه ونحوه، وفيه: «كان يُخَيّل إِليّ أَنَّهُ سوّى بينهن في القراءة والركوع والسجود. ثم يوتر بركعة، ثم يصلِّي ركعتين وهو جالس، ثم يضع جَنْبَهُ، فربما جاء بلال فآذَنَهُ بالصلاة: ثم يُغفِي، وربما شككتُ: أَغفَى، أوْلا؟ حتى يُؤْذِنَهُ بالصلاة، فكانت تلك صلاته حتى أسنّ ولَحُمَ، فذكرت من لحمه ما شاء الله ...» وساق الحديث.\nوأخرجه النسائي بنحو من رواية مسلم، ولم يذكر في أوله حديث بيع العقار، وجعلِه في السلاح والكُراع، ومراجعةِ زوجته، وأولُ حديثه «أنه لقيَ ابنَ عباس فسأله عن وتر رسولِ الله -ﷺ-؟» .\nوله في أخرى قال: «قدمتُ المدينةَ، فدخلتُ على عائشةَ، قالت: مَنْ أَنت؟ قلت: أَنا سعدُ بنُ هشام بن عامر. قالت: رحم الله أباك، قلت: أخبريني عن صلاة رسولِ الله - ﷺ-. قالت: إِن رسولَ الله - ﷺ- كان وكان، قلتُ: أجَلْ. قالت: إن رسولَ الله - ﷺ- كان يصلِّي بالليلِ صلاةَ العِشاءِ، ثم يأوي إلى فراشه فينام، فإِذا كان جوف الليل قام إلى حاجته وإِلى طَهُورِهِ فتوضأ، ثم دخل المسجد، فيصلي ثماني ركعات، يُخَيَّل إِليّ أنه يُسوِّي بينهن في القراءة والركوع والسجود، ويوتر بركعة، ثم يصلِّي ركعتين وهو جالس، ثم يضع جنبه، فربما جاء بلال فآذَنَهُ بالصلاة قبل أَن يُغْفِيَ، وربما شككتُ: أَغْفَى، أوْ لم يُغْفِ؟ حتى يُؤْذِنَهُ بالصلاة، فكانت تلك صلاة رسولَ الله ⦗١٠٢⦘ ﷺ-، حتى أَسَنَّ وَلَحُمَ - فذكرت من لحمه ما شاء الله - قالت: وكان النبيُّ - ﷺ- يصلِّي بالناس العشاء، ثم يأوي إِلى فراشه، فإِذا كان جوفُ الليل قام إِلي طَهوره وإِلى حاجته، ثم دخل المسجدَ فصلَّى سِتَّ ركعات، يُخَيَّل إِليَّ أَنه يُسَوِّي بينهن في القراءةِ والركوعِ والسجودِ، ثم يوتر بركعة، ثم يصلي ركعتين وهو جالس، ثم يضع جنبه، وربما جاء بلال فآذَنَهُ بالصلاة قبل أن يُغْفِيَ، وربما أُغفيَ، [وربما] شككت: أَغْفى، أم لا؟ حتى يُؤْذِنَهُ بالصلاة. قالت: فما زالت تلك صلاة رَسولِ الله - ﷺ-» .\nوله في أخرى، قالت: «كنا نُعِدُّ لرسولِ الله - ﷺ- سِواكه وطَهوره، فيبعثُه الله - ﷿ - ما شاء أَن يبعثَهُ من الليل، فيستاك، ويتوضَّأُ، ويُصلِّي تسع ركعات، لا يجلس فيهن إِلا عند الثامنة، ويحمد الله، ويصلِّي على نبيه، ويدعو بينهن، ولا يسلِّم، ثم يصلي التاسعة، ويقعد، يذكر كلمة نحوها، ويحمد الله، ويصلي على نبيه، ويدعو ثم يسلِّم تسليمًا يُسمعنا، ثم يصلي ركعتين وهو قاعد - زاد في أخرى: فتلك إِحدى عَشْرَةَ ركعة يا بني - فلما أسَنَّ رسولُ الله - ﷺ-، وأخذ اللّحْمَ، أوتر بسبع، ثم يصلِّي ركعتين، وهو جالس بعد ما يسلِّم، فتلك تِسْع (٤) أَي بُنَيَّ. وكان رسولُ الله - ﷺ ⦗١٠٣⦘ إِذا صلى صلاة أحبَّ أن يداوم عليها» .\nوله طرف آخر: «أنه سمعها تقول: إنَّ رسولَ الله - ﷺ- كان يوتر بتسع ركعات، ثم يصلِّي ركعتين وهو جالس، فلما ضعف أوتر بسبع ركعات، ثم صلى ركعتين وهو جالس» .\nوله طرف آخرُ: «أنه كان يوتر بتسع، ويركع ركعتين وهو جالس» .\nوله طرف آخرُ: «أنه وفَد على أُمِّ المؤمنين عائشةَ، فسألها عن صلاة رسولِ الله - ﷺ-؟ فقالت: كان يُصلِّي من الليل ثماني ركعات، ويوتر بالتاسعة، ويصلِّي ركعتين وهو جالس» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكُرَاع): أراد بالكراع: الخيل المربوطة في سبيل الله تعالى.\n(بقاربِها): قربت من الشيء أقرُب قُربًا، أي دنوت، وقرِبته - بالكسر - أقرَبه بالفتح قِربانًا فأنا قاربه، أي: دنوت، فالأول قاصر، والثاني متعد.\n_________\n(١) في الأصل: فاستحلقته، وهو تحريف، والتصحيح من \" صحيح مسلم \".\n(٢) أي: نعم المرء عامر، ولفظة \" كان \" صلة زائدة. وفي المطبوع: نعم المرء كان عامرًا.\n(٣) في المطبوع: ولم يذكر إلا أربع ركعات، وهو خطأ.\n(٤) في الأصل والنسائي المطبوع: فتلك تسعًا، وفي نسخ النسائي المخطوطة في دار الكتب الظاهرية: فتلك تسع، وهو الصواب.\n(٥) رواه مسلم رقم (٧٤٦) في صلاة المسافرين، باب جامع صلاة الليل، ومن نام عنه أو مرض، وأبو داود رقم (١٣٤٢) و(١٣٤٣) و(١٣٤٤) و(١٣٤٥) و(١٣٤٦) و(١٣٤٧) و(١٣٤٨) و(١٣٤٩) و(١٣٥٢) في الصلاة، باب صلاة الليل، والنسائي ٣ / ١٩٩ في قيام الليل، باب قيام الليل، وباب الاختلاف على عائشة في إحياء الليل، وباب كيف يفعل إذا افتتح الصلاة قائمًا، وباب كيف الوتر بثلاث، وباب كيف الوتر بخمس، وباب كيف الوتر بسبع، وباب كيف الوتر بتسع، وباب المحافظة على الركعتين قبل الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٥٣) قال: حدثنا يحيى. قال: حدثنا سعيد بن أبي عروبة. عن قتادة. وفي (٦/٩٤) قال: حدثنا بهز. قال: حدثنا همام. قال: حدثنا قتادة. وفي (٦/١٠٩) قال: حدثنا سريج. قال: حدثنا أبو عوانة. عن قتادة. وفي (٦/١٠٩) قال: حدثنا الأسود بن عامر. قال: أخبرنا شعبة. عن قتادة. وفي (٦/١٦٣ و١٦٨) قال: حدثنا عبد الرزاق، عن معمر، عن قتادة. وفي (٦/٢٣٦) قال: حدثنا يونس. قال: حدثنا عمران بن يزيد العطار، عن بهز بن حكيم. وفي (٦/٢٥٨) قال: حدثنا عفان. قال: حدثا همام. قال: حدثنا قتادة. والدارمي (١٤٨٣) قال: حدثنا إسحاق بن إبراهيم. قال: حدثنا معاذ بن هشام. قال: حدثني أبي، عن قتادة. والبخاري في خلق أفعال العباد (٤٨) قال: حدثنا المكي بن إبراهيم. قال: حدثنا سعيد، عن قتادة. ومسلم (٢/١٦٨) قال: حدثنا محمد بن المثنى العنزي. قال: حدثنا محمد بن أبي عدي، عن سعيد، عن قتادة. وفي (٢/١٧٠) قال: حدثنا محمد بن المثنى. قال: حدثنا معاذ بن هشام. قال: حدثني أبي، عن قتادة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. قال: حدثنا سعيد بن أبي عروبة. قال: حدثنا قتادة. (ح) وحدثنا إسحاق ابن إبراهيم ومحمد بن رافع، كلاهما عن عبد الرزاق. قال: أخبرنا معمر، عن قتادة. وفي (٢/١٧١) قال: حدثنا سعيد بن منصور وقتيبة بن سعيد، جميعا عن أبي عوانة. «قال سعيد: حدثنا أبو عوانة»، عن قتادة. (ح) وحدثنا علي بن خشرم، قال: أخبرنا عيسى - وهو ابن يونس - عن شعبة، عن قتادة. وأبو داود (١٣٤٩) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد- يعني ابن سلمة - عن بهز بن حكيم. وفي (١٣٤٢) قال: حدثنا حفص بن عمر. قال: حدثنا همام. قال: حدثنا قتادة. وفي (١٣٤٣) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد، عن سعيد، عن قتادة. وفي (١٣٤٤) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا محمد بن بشر. قال: حدثنا سعيد، عن قتادة. وفي (١٣٤٥) قال: حدثنا محمد بن بشار. قال: حدثنا ابن أبي عدي، عن سعيد، عن قتادة. وابن ماجة (١١٩١ و١٣٤٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. قال: حدثنا سعيد بن أبي عروبة. عن قتادة. والترمذي (٤٤٥) وفي الشمائل (٢٦٧) قال: حدثنا قتيبة. قال: حدثنا أبو عوانة، عن قتادة. والنسائي (٣/٦٠ و١٩٩) وفي الكبرى (١١٤٧ و١٢٠٣) قال: أخبرنا محمد بن بشار. قال: حدثنا يحيي بن سعيد، عن سعيد، عن قتادة. وفي (٣/٢١٨) و(٢٤١) و(٤/١٥١) وفي الكبرى (١٢٤٤) قال: أخبرنا هارون بن إسحاق. قال: حدثنا عبدة بن سليمان، عن سعيد، عن قتادة. وفي (٣/٢٣٤) وفي الكبرى (١٣٠٩) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا بشر بن المفضل. قال: حدثنا سعيد، عن قتادة. وفي (٣/٢٤٠) و(٤/١٩٩) وفي الكبرى (١٣١٧ و١٣٢٣) قال: أخبرنا إسماعيل بن مسعود، عن خالد. قال: حدثنا سعيد. قال: حدثنا قتادة. وفي (٣/٢٤٠) وفي الكبرى (١٣١٨) قال: أخبرنا زكريا بن يحيى. قال: حدثنا إسحاق بن إبراهيم. قال: حدثنا معاذ بن هشام. قال: حدثني أبي، عن قتادة. وفي (٣/٢٤١) وفي الكبرى (٣٧٦) قال: أخبرنا زكريا بن يحيى. قال: حدثنا إسحاق قال: أنبأنا عبد الرزاق. قال: حدثنا معمر، عن قتادة. وفي (٣/٢٥٩) وفي الكبرى (١٣٧٠) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا أبو عوانة، عن قتادة. وابن خزيمة (١٠٧٨) و(١١٢٧) قال: حدثنا بندار. قال: حدثنا يحيى بن سعيد، قال: حدثنا سعيد بن أبي عروبة. (ح) وحدثنا بندار. قال: حدثنا ابن أبي عدي. عن سعيد (ح) وحدثنا هارون بن إسحاق. قال: حدثنا عبدة. عن سعيد (ح) وحدثنا بندار، قال: حدثنا معاذ بن هشام. قال: حدثني أبي، جميعا عن قتادة. وفي (١١٢٧) قال: حدثنا أحمد بن المقدام. قال: حدثنا محمد بن سواء، عن سعيد، عن قتادة. وفي (١١٦٩ و١١٧٨) قال: حدثنا علي بن خشرم. قال: حدثنا عيسى - يعني ابن يونس - عن شعبة، عن قتادة. وفي (١١٧٠) قال: حدثنا بندار. قال: أخبرنا يحيى بن سعيد (ح) وحدثنا بندار أيضا. قال: حدثنا ابن أبي عدي. كلاهما عن سعيد (ح) وحدثنا بندار أيضا. قال: حدثنا معاذ بن هشام. قال: حدثني أبي، كلاهما عن قتادة. وفي (١١٧٧) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد، عن سعيد بن أبي عروبة. عن قتادة. كلاهما - قتادة، وبهز بن حكيم - عن زرارة بن أوفى.\n٢ - وأخرجه أحمد (٦/٩١) قال: حدثنا هاشم بن القاسم. قال: حدثنا مبارك. وفي (٦/٩٧) قال: حدثنا أبو سعيد مولى بني هاشم. قال: حدثنا حصين بن نافع المازني «قال عبد الله بن أحمد: قال أبي: حصين هذا صالح الحديث» . وفي (٦/١٦٨) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن قتادة. وفي (٦/٢١٦) قال: حدثنا إسماعيل. عن يونس. وفي (٦/٢٢٧) قال: حدثنا أبو كامل وعفان. قالا: حدثنا حماد بن سلمة، عن قتادة. وفي (٦/٢٣٥) قال: حدثنا يزيد. قال: أخبرنا هشام. وأبو داود (١٣٥٢) قال: حدثنا ابن المثنى. قال: حدثنا عبد الأعلى. قال: حدثنا هشام. والنسائي (٣/٢٢٠) وفي الكبرى (١٣٢٥) قال: أخبرنا عمرو بن علي، عن عبد الأعلى. قال: حدثنا هشام. وفي (٣/٢٤٢) وفي الكبرى (٣٧٧) قال: أخبرنا زكريا بن يحيى. قال: حدثنا إسحاق بن إبراهيم. قال: أنبأنا عبد الرزاق. قال: حدثنا معمر، عن قتادة. وفي (٣/٢٤٢) وفي الكبرى (١٣١٩) قال: أخبرنا محمد بن بشار. قال: حدثنا حجاج. قال: حدثنا حماد، عن قتادة. وفي (٣/٢٤٢) قال: أخبرنا محمد بن عبد الله الخلنجي. قال: حدثنا أبو سعيد - يعني مولى بني هاشم - قال: حدثنا حصين بن نافع. وفي الكبرى (١٣٢٤) قال: أخبرنا عثمان بن عبد الله. قال: حدثنا عبيد الله بن محمد. قال: حدثنا حماد، عن أبي حرة. وفي «تحفة الأشراف» (١١/١٦٠٩٦) عن أحمد بن سليمان، عن يزيد بن هارون، عن هشام بن حسان. (ح) وعن محمد بن علي بن حرب، عن هشام بن عبد الملك، عن حصين ابن نافع. وابن خزيمة (١١٠٤) قال: حدثنا بندار. قال: حدثنا أبو داود. قال: حدثنا أبو حرة.\nستتهم - مبارك بن فضالة، وحصين بن نافع، وقتادة، ويونس بن عبيد، وهشام بن حسان، وأبو حرة واصل بن عبد الرحمن - عن الحسن.\n٣ - وأخرجه أحمد (٦/٢٢٧) قال: حدثنا أبو كامل وعفان. والنسائي في الكبرى (١٣٢٠) قال: أخبرنا محمد بن بشار. قال: حدثنا الحجاج. ثلاثتهم - أبو كامل، وعفان، والحجاج - قالوا: حدثنا حماد، عن حميد، عن بكر بن عبد الله.\nثلاثتهم - زرارة بن أوفى، والحسن البصري، وبكر بن عبد الله - عن سعد بن هشام، فذكره.\n* وأخرجه أحمد (٦/٢٣٦) قال: حدثنا يزيد. وأبو داود (١٣٤٦) قال: حدثنا علي بن الحسين الدرهمي. قال: حدثنا ابن أبي عدي. وفي (١٣٤٧) قال: حدثنا هارون بن عبد الله. قال: حدثنا يزيد بن هارون. وفي (١٣٤٨) قال: حدثنا عمرو بن عثمان. قال: حدثنا مروان - يعني ابن معاوية -.\nثلاثتهم - يزيد بن هارون، وابن أبي عدي، ومروان بن معاوية - عن بهز بن حكيم. قال: حدثنا زرارة ابن أوفى، أن عائشة ﵂ سئلت عن صلاة رسول الله -ﷺ- في جوف الليل. فقالت: كان يصلي صلاة العشاء في جماعة، ثم يرجع إلى أهله فيركع أربع ركعات، ثم يأوي إلى فراشه، وينام وطهوره مغطى عند رأسه وسواكه موضوع حتى يبعثه الله ساعته التي يبعثه من الليل فيتسوك ويسبغ الوضوء، ثم يقوم إلى مصلاه فيصلي ثمان ركعات يقرأ فيهن بأم الكتاب وسورة من القرآن وما شاء الله، ولا يقعد في شيء منها حتى يقعد في الثامنة، ولا يسلم، ويقرأ في التاسعة، ثم يقعد فيدعو بما شاء الله أن يدعو، ويسأله ويرغب إليه، ويسلم تسليمة واحدة شديدة يكاد يوقظ أهل البيت من شدة تسليمه، ثم يقرأ وهو قاعد، بأم الكتاب، ويركع وهو قاعد، ثم يقرأ الثانية فيركع ويسجد وهو قاعد، ثم يدعو ما شاء الله أن يدعو، ثم يسلم وينصرف، فلم تزل تلك صلاة رسول الله -ﷺ- حتى بدن فنقص من التسع ثنتين، فجعلها إلى الست والسبع وركعتيه وهو قاعد حتى قبض على ذلك -ﷺ- ليس فيه «سعد بن هشام» .","vol":"6","page":97},{"text":"٤٢٠٠ - (د) الفضل بن العباس - ﵄ -: قال: «بِتُّ ليلة عند رسولِ الله - ﷺ-، لأنْظُرَ كَيفَ يصلِّي من الليل، فقام فتوضأ وصلَّى ركعتين؛ قيامُه مثل ركوعه، وركُوعُه مثلُ سجوده، ثم نام، ثم استيقظ فتوضأَ، واستنثر، ثم قرأ بخمس آيات من آل عمران: ﴿إِنَّ في خَلقِ السَّمَاواتِ والأرض ...﴾ فلم يزل يفعل هكذا حتى صلى عشر ركعات، ثم قام فصلى سجدة واحدة فأوتر بها، ونادى المنادي عند ذلك، فقام رسولُ الله -ﷺ- بعدما سكت المُؤذِّنُ، فصلَّى سجدتين خفيفتين، ثم جلس حتى صلى الصبح» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاستنثار): الامتخاط، وتحريك نثرة الأنف، وهي طرفه.\n_________\n(١) رقم (١٣٥٥) في الصلاة، باب صلاة الليل، من حديث شريك بن عبد الله بن أبي نمر عن كريب عن الفضل بن عباس ... الخ، ورواية كريب عن الفضل مرسلة.\nأقول: ولكن للحديث شواهد بمعناه يقوى بها، وقد علق على الحديث الشيخ أحمد محمد شاكر ﵀ في \" تهذيب السنن \" ٢ / ١٠٣ فقال: وهذه القصة نفسها رواها كريب عن عبد الله بن عباس كما وردت في \" المسند \" وغيره مرارًا، فأخشى أن يكون أحد الرواة عن أبي داود أخطأ وسها، فجعله عن الفضل بن عباس، خصوصًا وأن صاحب \" ذخائر المواريث \" وهو أحد الكتب الستة والموطأ، لم يذكر هذا الحديث في مسند الفضل ولا أشار إليه.\nأقول: بل قد ذكره صاحب \" ذخائر المواريث \" ٣ / ٨١ في مسند الفضل بن عباس، فزالت الخشية التي ذكرها الشيخ أحمد شاكر ﵀.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n(*) قال أبو داود: خفي عليّ من ابن بشار بعضه.\nأخرجه أبو داود (١٣٥٥) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عاصم، قال: حدثنا زهير بن محمد، عن شريك بن عبد الله بن أبي نمر، عن كريب، فذكره.\nقلت: كريب روايته عن الفضل مرسلة.","vol":"6","page":104},{"text":"٤٢٠١ - (م د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا قامَ أَحدُكم من الليل فليفتتح الصلاة بركعتين خفيفتين» . أَخرجه مسلم، وأَبو داود.\nوزاد أبو داود في رواية: «ثم ليطوِّلْ بعدُ ما شاء الله» . قال أَبو داود: ورواه جماعة موقوفًا على أبي هريرة (١) .\n_________\n(١) رواه مسلم رقم (٧٦٨) في صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه، وأبو داود رقم (١٣٢٣) و(١٣٢٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٢) قال: حدثنا محمد بن سلمة. وفي (٢/٢٧٨) قال: حدثنا عبد الرزاق. وفي (٢/٣٩٩) قال: حدثنا معاوية. قال: حدثنا زائدة. ومسلم (٢/١٨٤) قال: حدثنا أبوبكر بن أبي شيبة. قال: حدثنا أبو أسامة. وأبو داود (١٣٢٣) قال: حدثنا الربيع بن نافع أبو توبة. قال: حدثنا سليمان بن حيان. والترمذي في «الشمائل» (٢٦٨) قال: حدثنا محمد بن العلاء. قال: أنبأنا أبو أسامة. وابن خزيمة (١١٥٠) قال: حدثنا إسماعيل بن بشر بن منصور السليمي. قال: حدثنا عبد الأعلى.\nستتهم - محمد بن سلمة، وعبد الرزاق، وزائدة، وأبو أسامة، وسليمان بن حيان، وعبد الأعلى - عن هشام بن حسان، عن محمد بن سيرين، فذكره.\n* أخرجه أبو داود (١٣٢٤) قال: حدثنا مخلد بن خالد. قال: حدثنا إبراهيم - يعني ابن خالد - عن رباح، عن معمر، عن أيوب، عن ابن سيرين، عن أبي هريرة قال: «إذا» بمعناه، زاد: ثم ليطول بعد ما شاء. «موقوف» .\nقال أبو داود: روى هذا الحديث حماد بن سلمة، وزهير بن معاوية. وجماعة عن هشام، أوقفوه على أبي هريرة، وكذلك رواه أيوب، وابن عون، أوقفوه على أبي هريرة، ورواه ابن عون عن محمد، قال: فيهما تجوز.\n* وأخرجه الحميدي (٩٨٥) قال: حدثنا سفيان. قال: حدثنا أيوب. عن محمد، عن أبي هريرة. قال: قال رسول الله -ﷺ-، مثله.\nهكذا في المطبوع من مسند الحميدي «مرفوعا» وسبق أن أشار أبو داود إلى أن رواية أيوب جاءت موقوفة. فالله أعلم.","vol":"6","page":105},{"text":"٤٢٠٢ - (م) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- إذا قام من الليل افتتح [صلاته] بركعتين خفيفتين» . أخرجه مسلم (١) .\n_________\n(١) رقم (٧٦٧) في صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٠) قال: حدثنا هشيم. وفي (٦/٢٠٣) قال: حدثنا يحيى. ومسلم (٢/١٨٤) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة، جميعا عن هشيم. قال أبو بكر: حدثنا هشيم.\nكلاهما - هشيم، ويحيى بن سعيد - عن أبي حرة واصل بن عبد الرحمن، عن الحسن، عن سعد بن هشام، فذكره.","vol":"6","page":105},{"text":"٤٢٠٣ - (ت) عائشة - ﵂ -: قالت: «قام رسولُ الله - ﷺ- بآية من القرآن ليلة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٤٨) في الصلاة، باب ما جاء في قراءة الليل، وإسناده صحيح. وله شاهد صحيح من حديث أبي ذر قال: قام النبي ﷺ بآية حتى أصبح يرددها، والآية: ﴿إن تعذبهم فإنهم عبادك وإن تغفر لهم فإنك أنت العزيز الحكيم﴾ رواه ابن ماجة والحاكم وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي (٤٤٨) وفي الشمائل (٢٧٦) قال: حدثنا أبو بكر محمد بن نافع البصري. قال: حدثنا عبد الصمد بن عبد الوارث، عن إسماعيل بن مسلم العبدي، عن أبي المتوكل الناجي، فذكره.","vol":"6","page":105},{"text":"٤٢٠٤ - (خ م ط د س ت) عبد الله بن عمر - ﵄ -: قال: «قام رجل، فقال: يا رسولَ الله، كيف صلاةُ الليل؟ قال رسول الله - ﷺ-: صلاةُ الليل مثنى مثنى، فإذا خِفْتَ الصبحَ فأوْتِرْ بواحدة» . ⦗١٠٦⦘ أخرجه البخاري، ومسلم، والموطأ، وأبو داود، والنسائي.\nوزاد الترمذي: «واجعل آخِرَ صلاتك وِتْرًا»، ولم يذكر سؤال الرَّجل النبيَّ -ﷺ-.\nوفي أخرى لأبي داود، والنسائي: «أن رجلًا من أهل البادية سأَل النبيَّ -ﷺ- عن صلاة الليل؟ فقال بأصبعه، هكذا: مثنى مثنى، والوتر ركعة من آخر الليل» (١) .\nوفي رواية للترمذي، وأبي داود، والنسائي قال: قال رسول الله - ﷺ-: «صلاةُ الليل والنَّهارِ مثنى مثنى» .\nقال الترمذي: وقد اختلف في هذا الحديث عن ابن عمر، فرفعه بعضهم، ووقفه بعضهم، قال: والصحيح ما روي عنه أنه قال: قال رسول الله - ﷺ-: «صلاة الليل مثنى مثنى»، ولم يذكر «النهار»، قال النسائي: هذا ⦗١٠٧⦘ الحديث خطأ، يعني: الذي فيه ذِكْرُ النهار (٢) .\n_________\n(١) رواه البخاري ٣ / ١٦ في التهجد، باب كيف صلاة النبي ﷺ، وفي المساجد، باب الحلق والجلوس في المسجد، وفي الوتر، باب ما جاء في الوتر، ومسلم رقم (٧٤٩) في صلاة المسافرين، باب صلاة الليل مثنى مثنى والوتر ركعة من آخر الليل، والموطأ ١ / ١٢٣ في صلاة الليل، باب الأمر بالوتر، وأبو داود رقم (١٣٢٦) في الصلاة، باب صلاة الليل مثنى مثنى، ورقم (١٤٢١) في الصلاة، باب فيمن لم يوتر، والترمذي رقم (٥٣٧) في الصلاة، باب صلاة الليل، والنسائي ٣ / ٢٢٧ في قيام الليل، باب كيف صلاة الليل، وباب وقت الوتر، وباب كم الوتر.\n(٢) رواه الترمذي رقم (٥٩٧) في الصلاة، باب ما جاء أن صلاة الليل والنهار مثنى مثنى، وأبو داود رقم (١٢٩٥) في الصلاة، باب في صلاة النهار، والنسائي ٣ / ٢٢٧ في قيام الليل، باب كيف صلاة الليل، ورواه أيضًا ابن ماجة رقم (١٣٢٢) في إقامة الصلاة، باب ما جاء في صلاة الليل والنهار مثنى مثنى، والدارقطني صفحة ١٦٠، والطحاوي صفحة ١٩٧، وابن حبان في \" صحيحه \" رقم (٦٣٦) موارد، باب الصلاة مثنى مثنى، وابن خزيمة، والحاكم في \" علوم الحديث \"، والبيهقي ٢ / ٤٨٧، وقال الترمذي كما ذكر المصنف: وقد اختلف في هذا الحديث عن ابن عمر، فرفعه بعضهم، ووقفه بعضهم، قال: والصحيح ما روي عنه أنه قال: قال رسول الله ﷺ \" صلاة الليل مثنى مثنى \" ولم يذكر \" النهار \"، وقال النسائي: هذا الحديث خطأ، يعني الذي فيه ذكر النهار، قال الحافظ الزيلعي في \" نصب الراية \" ٢ / ١٤٣: وقال - يعني النسائي - في \" سننه الكبرى \": إسناده جيد، إلا أن جماعة من أصحاب ابن عمر، خالفوا الأزدي فلم يذكروا فيه النهار، منهم سالم، ونافع، وطاوس، ثم ساق رواية الثلاثة ...، ورواه أيضًا أبو نعيم في \" تاريخ أصبهان \" من حديث عائشة، وإبراهيم الحربي في \" غريب الحديث \"، من حديث أبي هريرة، قال شيخ الإسلام ابن تيمية في \" الفتاوى \" ٢ / ٥٥، وهو خلاف ما رواه الثقات المعروفون عن ابن عمر، فإنهم رووا ما في الصحيحين أنه سئل عن صلاة الليل، فقال: صلاة الليل مثنى مثنى، فإذا خفت الفجر فأوتر بواحدة، ولهذا ضعف الإمام أحمد وغيره من العلماء حديث البارقي، قال: ولا يقال: هذه زيادة من الثقة فتكون مقبولة لوجوه ... فذكرها. أقول: وقد صحح بعضهم هذه الزيادة كما في \" تهذيب سنن أبي داود \" للمنذري ٢ / ٨٧ وقال الحافظ ابن حجر في \" الفتح \" ٢ / ٣٩٧ و٣٩٨: ففي السنن وصححه ابن خزيمة وغيره من طريق علي الأزدي عن ابن عمر مرفوعًا: \" صلاة الليل والنهار مثنى مثنى \" وتعقب هذا الأخير، بأن أكثر أئمة الحديث أعلوا هذه الزيادة، وهي وقوله: \" والنهار \" بأن الحفاظ من أصحاب ابن عمر لم يذكروها عنه، وحكم النسائي على راويها بأنه أخطأ فيها، وقال يحيى بن معين: من علي الأزدي حتى أقبل منه وأدع يحيى بن سعيد الأنصاري عن نافع أن ابن عمر كان يتطوع بالنهار أربعًا لا يفصل بينهن، ولو كان الأزدي صحيحًا لما خالفه ابن عمر، يعني مع شدة اتباعه، رواه عنه محمد بن نصر في سؤالاته، لكن روى ابن وهب بإسناد قوي عن ابن عمر قال: صلاة الليل والنهار مثنى مثنى. موقوف، أخرجه ابن عبد البر من طريقه، فلعل الأزدي اختلط عليه الموقوف بالمرفوع، فلا تكون هذه الزيادة صحيحة على طريقة من يشترط في الصحيح أن لا يكون شاذًا، وقد روى ابن أبي شيبة من وجه آخر عن ابن عمر أنه كان يصلي بالنهار أربعًا أربعًا، وهذا موافق لما نقله ابن معين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه برقم (٤٠٦١) . ولفظة: «النهار» شاذة لا تثبت كما حققت ذلك في ترغيب المنذري، ونصب الراية.","vol":"6","page":105},{"text":"<span data-type=\"title\" id=toc-823>الفصل الرابع: في صلاة الضحى</span>\n٤٢٠٥ - (خ م ط د س) عائشة - ﵂ -: قال عبد الله بن شقيق: قُلتُ لعائشة: هل كان رسولُ الله - ﷺ- يصلي الضحى؟ قالت: «لا، إِلا أن يجيءَ من مغيبه» .\nوفي رواية مثله، وزاد: «قلتُ: هل كان يَقْرُن بين السورتين؟ قالت: من المفصل؟» أخرجه مسلم. وأخرج أبو داود الثانية.\nوأخرج النسائي الأولى، وزاد: «قال: قلتُ: هل كان رسولُ الله - ﷺ- يصوم شهرًا كلَّه؟ قالت: ما علمتُه صام شهرًا كلَّه، ولا أفطره حتى يصومَ منه، حتى مضى لسبيله» .\nوفي أخرى قالت: «واللهِ إِنْ صام شهرًا معلومًا سوى رمضانَ، حتى مضى لوجهه، ولا أفطره حتى يصومَ منه» .\nوفي رواية أخرجها البخاري، ومسلم، والموطأ، وأبو داود «قالت: إِنْ كان رسولُ الله - ﷺ- لَيَدَعُ العَمَلَ وهو يحبُّ أن يَعْمَلَ به، خشيةَ أن يعملَ ⦗١٠٩⦘ به الناسُ، فَيُفْرَضَ عليهم، وما سبَّح رسولُ الله - ﷺ- سُبْحة الضحى قَطُّ، وإِني لأُسَبِّحها» .\nوفي أخرى: «قالت: ما رأيتُ رسولَ الله - ﷺ- يصلِّي سُبحة الضحى قط، وإِني لأُسبِّحها. وإِنْ كان رسولُ الله - ﷺ- لَيَدَعُ العمل ... وذكرت الحديث» (١) .\n_________\n(١) رواه البخاري ٣ / ٩ في التهجد، باب تحريض النبي ﷺ على قيام الليل والنوافل، وفي التطوع، باب من لم يصل الضحى ورآه واسعًا، ومسلم رقم (٧١٧) و(٧١٨) في صلاة المسافرين، باب استحباب صلاة الضحى، والموطأ ١ / ١٥٢ و١٥٣ في قصر الصلاة، باب صلاة الضحى، وأبو داود رقم (١٢٩٢) و(١٢٩٣) في الصلاة، باب صلاة الضحى، والنسائي ٤ / ١٥٢ في الصوم، باب ذكر اختلاف الناقلين لخبر عائشة فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: - رواه عروة، عن عائشة:\nأخرجه مالك «الموطأ» صفحة (١١٣) . وأحمد (٦/٣٣) قال: حدثنا عبد الأعلى، عن معمر. وفي (٦/٨٥) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. وفي (٦/٨٦) قال: حدثنا علي بن عياش. قال: حدثنا شعيب. وفي (٦/١٦٨) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/١٦٩) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. وفي (٦/١٧٧) قال: حدثنا حجاج. قال: أخبرنا ابن أبي ذئب. وفي (٦/١٧٨) قال: قرأت على عبد الرحمن. مالك. وفي (٦/٢٠٩) قال: حدثنا وكيع، عن ابن أبي ذئب. وفي (٦/٢١٥) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا ابن أبي ذئب. وفي (٦/٢٢٣) قال: حدثنا حجاج. قال: حدثنا ليث. قال: حدثني عقيل بن خالد. وفي (٦/٢٣٨) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب. وعبد بن حميد (١٤٧٨) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والدارمي (١٤٦٣) قال: حدثنا محمد بن يوسف. قال: حدثنا الأوزاعي. والبخاري (٢/٦٢) قال: حدثنا عبد الله بن يوسف..قال: أخبرنا مالك. وفي (٢/٧٣) قال: حدثنا آدم. قال: حدثنا ابن أبي ذئب. ومسلم (٢/١٥٦) قال: حدثنا يحيى بن يحيى، قال: قرأت على: مالك. وأبو داود (١٢٩٣) قال: حدثنا القعنبي. عن مالك. والنسائي في الكبرى (٤٠٢) قال: أخبرنا قتيبة بن سعيد، عن مالك.\nسبعتهم - مالك، والأوزاعي، وشعيب، ومعمر، وابن جريج، وابن أبي ذئب، وعقيل - عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.\n- ورواه عبد الله بن شقيق. قال: قلت لعائشة: أكان النبي -ﷺ- يصلي الضحى؟ قالت: لا إلا أن يجيء من مغيبه.\nأخرجه أحمد (٦/٣١) قال: حدثنا معتمر. قال: سمعت خالدا. وفي (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا كهمس. (ح) ويزيد وأبو عبد الرحمن المقرئ عن كهمس. وفي (٦/٢٠٤) قال: حدثنا وكيع. قال: حدثنا كهمس. وفي (٦/٢١٨) قال: حدثنا إسماعيل ويزيد. المعنى: قالا: أخبرنا الجريري. ومسلم (٢/١٥٦) قال: حدثنا يحيى بن يحيى. قال: أخبرنا يزيد بن زريع، عن سعيد الجريري. (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا كهمس بن الحسن القيسي. وأبو داود (١٢٩٢) قال: حدثنا مسدد. قال: حدثنا يزيد بن زريع. قال: حدثنا الجريري. والترمذي في الشمائل (٢٩١) قال: حدثنا ابن أبي عمر. قال: حدثنا وكيع. قال: حدثنا كهمس بن الحسن. والنسائي (٤/١٥٢) قال: أخبرنا إسماعيل بن مسعود. قال: أنبأنا خالد - وهو ابن الحارث - عن كهمس. (ح) وأخبرنا أبو الأشعث، عن يزيد -وهو ابن زريع -. قال: حدثنا الجريري. وفي الكبرى (٤٠٣) قال: أخبرنا أحمد بن موسى مروزي. قال: أخبرنا عبد الله - هو ابن المبارك -. قال: أخبرنا خالد الحذاء. وابن خزيمة (٥٣٩) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا عثمان بن عمر. قال: حدثنا كهمس. وفي (١٢٣٠) قال: حدثنا يعقوب الدورقي. قال: حدثنا معتمر. عن خالد (ح) وحدثناه الدورقي. قال: حدثنا عثمان بن عمر. قال: حدثنا كهمس (ح) وحدثنا سلم بن جنادة. قال: حدثنا وكيع، عن كهمس (ح) وحدثنا بندار. قال: حدثنا سالم بن نوح. قال: حدثنا الجريري (ح) وحدثنا يعقوب الدورقي. قال: حدثنا ابن علية، عن الجريري. وفي (٢١٣٢) قال: حدثنا محمد بن بشار. قال: حدثنا سالم بن نوح. قال: حدثنا الجريري.\nثلاثتهم - خالد الحذاء، وكهمس، وسعيد الجريري - عن عبد الله بن شقيق، فذكره.\n(*) لفظ رواية خالد الحذاء: «ما رأيت رسول الله -ﷺ- يصلي الضحى، إلا أن يقدم من سفر فيصلي ركعتين» .","vol":"6","page":108},{"text":"٤٢٠٦ - (ت) أبو سعيد الخدري - ﵁ -: قال: «كان رسولُ الله -ﷺ- يصلِّي الضحى، حتى نقول: لا يَدَعُها، ويَدَعُها حتى نقولَ: لا يصلِّيها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٧٧) في الصلاة، باب ما جاء في صلاة الضحى، ورواه أيضًا أحمد في \" المسند \" ٣ / ٢١ و٣٦، وفي إسناده عطية العوفي، وهو ضعيف، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٢١) قال: حدثنا يزيد. وفي (٣/٣٦) قال: حدثنا يحيى بن آدم. وعبد بن حميد (٨٩١) قال: حدثنا أبو نعيم. والترمذي (٤٧٧) . وفي الشمائل (٢٩٢) قال: حدثنا زياد بن أيوب البغدادي. قال: حدثنا محمد بن ربيعة.\nأربعتهم - يزيد، ويحيى، وأبو نعيم، وابن ربيعة - عن فضيل بن مرزوق. عن عطية العوفي، فذكره.\nقلت: في إسناده عطية العوفي، ضعيف يدلس.","vol":"6","page":109},{"text":"٤٢٠٧ - (خ) مورق العجلي: قال: «قلتُ لابن عمر - ﵄ -: تصلِّي الضحى؟ قال: لا، قلتُ: فَعُمرُ؟ قال: لا، قال: قلتُ فأبو بكر؟ قال: لا، قلتُ: فالنبيُّ - ﷺ-؟ قال: لا إخَالُهُ» . أخرجه البخاري (١) .\n_________\n(١) ٣ / ٤٢ في التطوع، باب صلاة الضحى في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣) (٤٧٥٨) قال: ثنا وكيع. وفي (٢/٤٥) (٥٠٥٢) قال: حدثنا محمد بن جعفر. والبخاري (٢/٧٣) قال: حدثنا مسدد. قال: حدثنا يحيى.\nثلاثتهم - وكيع، ومحمد بن جعفر، ويحيى بن سعيد - عن شعبة، عن توبة العنبري، قال: سمعت مورقا العجلي، فذكره.","vol":"6","page":109},{"text":"٤٢٠٨ - (خ) نافع مولى ابن عمر: «أنَّ ابنَ عمر كان لا يصلِّي من الضحى إِلا في يومين: يومَ يَقْدَمُ مكة، فإنه كان يَقْدَمُها ضُحى فيطوفُ بالبيت، فيصلِّي ركعتين خَلْفَ المقام، ويومَ يأتي مسجدَ قُبَاءَ، فإنه كان يأتيه كل سَبْت، وإذا دخل المسجد كَرِه أَن يخرجَ منه حتى يصلِّيَ فيه، قال: وكان يُحَدِّثُ أَنَّ رسولَ الله -ﷺ- كان يزوره راكبًا وماشيًا، قال: وكان يقول لنا: إِنما أصنعُ كما رأَيتُ أصحابي يصنعون، ولا أمنع أحدًا يصلِّي في أيِّ ساعة من ليل أو نَهَار، غير أن لا تَتَحَرَّوْا طلوعَ الشمس، ولا غروبَها» . أخرجه البخاري (١) .\n_________\n(١) ٣ / ٥٦ في التطوع، باب فضل الصلاة في مسجد مكة والمدينة، وفي مواقيت الصلاة، باب من لم يكره الصلاة إلا بعد العصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٥٦) قال: حدثنا يعقوب بن إبراهيم، حدثنا ابن علية، أخبرنا أيوب عن نافع، فذكره.\nقلت: أطرافه في (١١٩٣، ١١٩٤، ٧٣٢٦) .","vol":"6","page":110},{"text":"٤٢٠٩ - (خ م ط د ت س) عبد الرحمن بن أبي ليلى - ﵀ -: قال: «ما حدَّثنا أَحد أنه رأَى النبيَّ -ﷺ- يصلِّي الضُّحى، غيرَ أمِّ هانئ، فإنها قالت: إِن النبيَّ - ﷺ- دخل بيتها يوم فتح مكةَ، فاغتسلَ وصلَّى ثمانيَ رَكَعَات، فلم أرَ صلاة قط أخفَّ منها، غيرَ أنه يُتم الركوعَ والسجودَ» . أخرجه البخاري، ومسلم.\nولمسلم في رواية عبد الله بن الحارث بن نوفل الهاشمي، قال: سألتُ ⦗١١١⦘ وحَرَصْتُ على أن أَجدَ أحدًا من الناس يُخْبِرُني أنَّ رسولَ الله - ﷺ- سبَّح سُبحةَ الضُّحَى، فلم أجد أحدًا يحدِّثني ذلك، غيرَ أمِّ هانئ بنتِ أبي طالب أخبرتني أَنَّ رسول الله - ﷺ- أتى بعدما ارتفع النهار يوم الفتح، فأُتيَ بثوب فسُتِر عليه، فاغتسل، ثم قام فركع ثمانيَ رَكَعَات، لا أدري: أقيامُه فيها أطولُ، أم ركوعهُ، أم سجودُه؟ كل ذلك منه متقارب، قالت: فلم أَرَهُ سبَّحها قبلُ ولا بعدُ.\nولمسلم: «أَنَّ رسولَ الله -ﷺ- صلَّى في بيتها عام الفتح ثمانيَ رَكَعَات في ثوب واحد قد خَالَفَ بين طَرَفَيْهِ» . وأخرج أبو داود، والترمذي الأولى.\nوفي رواية النسائي: «أنها دخلتْ على النبيِّ - ﷺ- يوم فتح مكة وهو يغتسل، قد سَتَرَتْهُ [فاطمةُ] بثوب دُونَهُ في قصعة فيها أَثَرُ العجين، قالت: فصلى الضحى، فما أدري: كم صلى حين قضى غُسْلَهُ؟» .\nوفي أخرى: «أنها ذَهَبَتْ إِلى النبيِّ - ﷺ- عام الفتح، فَوَجَدَتهُ يَغْتَسِلُ وفاطمةُ ابنتُه تستُره بثوب، فسلَّمتْ، فقال: من هذا؟ قلتُ: أُمُّ هانئ، فلما فرغ من غُسْلِه قام فصلَّى ثمانيَ ركعات ملتحفًا في ثوب واحد» .\nوأخرج الموطأ رواية مسلم الآخرة إلى قوله: «في ثوب واحد» . ⦗١١٢⦘\nولأبي داود: «أَنَّ رسولَ الله - ﷺ- يوم الفتح صلَّى سُبْحَةَ الضُّحى ثمانيَ ركعات يسلِّم من كل ركعتين» .\nوفي أخرى بمعناه، ولم يذكر: «سُبْحَةَ الضُّحى» (١) .\n_________\n(١) رواه البخاري ٣ / ٤٣ و٤٤ في التطوع، باب صلاة الضحى في السفر، وفي تقصير الصلاة، باب من تطوع في السفر في غير دبر الصلاة وقبلها، وفي المغازي، باب منزل النبي ﷺ يوم الفتح، ومسلم رقم (٣٣٦) في الحيض، باب تستر المغتسل بثوب ونحوه، وفي صلاة المسافرين، باب استحباب صلاة الضحى وأن أقلها ركعتان وأكملها ثمان، والموطأ ١ / ١٥٢ في قصر الصلاة، باب صلاة الضحى، وأبو داود رقم (١٢٩٠) و(١٢٩١) في الصلاة، باب صلاة الضحى، والترمذي رقم (٤٧٤) في الصلاة، باب ما جاء في صلاة الضحى، والنسائي ١ / ١٢٦ في الطهارة، باب ذكر الاستتار عند الاغتسال و(٢٠٢) في الغسل، باب الاغتسال في قصعة العجين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/٣٤٢) قال: حدثنا محمد بن جعفر. وفي (٦/٣٤٣) قال: حدثنا وكيع. والدارمي (١٤٦٠) قال: أخبرنا أبو الوليد الطيالسي. والبخاري (٢/٥٧) قال: حدثنا حفص بن عمر. وفي (٢/٧٣) قال: حدثنا آدم. وفي (٥/١٨٩) قال: حدثنا أبو الوليد. ومسلم (٢/١٥٧) قال: حدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. وأبو داود (١٢٩١) قال: حدثنا حفص بن عمر. والترمذي (٤٧٤) . وفي الشمائل (٢٩٠) قال: حدثنا أبو موسى محمد بن المثنى. قال: حدثنا محمد بن جعفر. والنسائي في الكبرى (٤٠٧) قال: أخبرنا عمرو بن يزيد. قال: حدثنا بهز. وابن خزيمة (١٢٣٣) قال: حدثنا بندار. قال: حدثنا محمد بن جعفر.\nستتهم - محمد بن جعفر، ووكيع، وأبو الوليد الطيالسي، وحفص بن عمر، وآدم، وبهز - عن شعبة، قال: حدثنا عمرو بن مرة.\n٢ - وأخرجه النسائي في الكبرى «تحفة الأشراف» (١٢/١٨٠٠٧) عن إبراهيم بن محمد التيمي، عن يحيى، عن سفيان، عن زبيد.\nكلاهما - عمرو بن مرة، وزبيد - عن عبد الرحمن بن أبي ليلى، فذكره.\n- ورواه عنها عطاء:\nأخرجه أحمد (٦/٣٤١) قال: حدثنا عبد الرزاق وابن بكر. قالا: حدثنا ابن جريج. والنسائي (١/٢٠٢) قال: أخبرنا محمد بن يحيى بن محمد. قال: حدثنا محمد بن موسى بن أعين. قال: حدثنا أبي. عن عبد الملك بن أبي سليمان.\nكلاهما - عبد الملك بن عبد العزيز بن جريج، وابن أبي سليمان - عن عطاء، فذكره.\n- ورواه عنها يوسف بن ماهك:\nأخرجه أبو داود (١٢٩٠) قال: حدثنا أحمد بن صالح وأحمد بن عمرو بن السرح. وابن ماجة (١٣٢٣) قال: حدثنا عبد الله بن محمد بن رمح. وابن خزيمة (١٢٣٤) قال: حدثنا أحمد بن عبد الرحمن بن وهب.\nأربعتهم - ابن صالح، وابن عمرو، وعبد اله، وابن عبد الرحمن - عن عبد الله بن وهب، عن عياض ابن عبد الله، عن مخرمة بن سليمان، عن كريب، فذكره.\nأخرجه الحميدي (٣٣٢) قال: حدثنا سفيان. قال: حدثنا يزيد بن أبي زياد. وفي (٣٣٣) قال: حدثنا سفيان. قال: حدثنا عبد الكريم أبو أمية. وأحمد (٦/٣٤٢) قال: حدثنا هارون. قال: حدثنا ابن وهب. قال: أخبرنا يونس، عن ابن شهاب. قال: حدثني عبيد الله بن عبد الله بن الحارث. وفي (٦/٣٤٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن يزيد بن أبي زياد. وفي (٦/٤٢٥) قال: حدثنا عبيدة بن حميد. قال: حدثني يزيد بن أبي زياد. ومسلم (٢/١٥٧) قال: حدثني حرملة بن يحيى ومحمد بن سلمة المرادي. قالا: أخبرنا عبد الله بن الحارث. وابن ماجة (١٣٧٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. عن يزيد بن أبي زياد. والنسائي في الكبرى (٤٠٥) قال: أخبرنا محمد بن يحيى بن عبد الله. قال: حدثنا الربيع بن روح. قال: حدثنا محجمد بن حرب، عن الزبيدي، عن الزهري. قال: أخبرني عبد الله بن عبد الله بن الحارث بن نوفل. وفي (٤٠٦) قال: أخبرنا محمد بن سلمة. قال: حدثنا ابن وهب. قال: أ] برني يونس بن يزيد، عن ابن شهاب. قال: حدثني عبيد الله بن عبد الله بن الحارث. وابن خزيمة (١٢٣٥) قال: حدثنا أحمد بن عبد الرحمن بن وهب ابن مسلم. قال: حدثنا عمي. قال: أخبرني يونس، عن الزهري. قال: حدثني عبيد الله بن عبد الله ابن الحارث بن نوفل.\nثلاثتهم - يزيد بن أبي زياد، وعبد الكريم أبو أمية، وعبد الله بن عبد الله بن الحارث، أو عبيد الله بن عبد الله بن الحارث - عن عبد الله بن الحارث، فذكره.\n* وأخرجه أحمد (٦/٣٤١) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. قال: حدثني ابن شهاب. عن عبد الله بن الحارث، عن أم هانئ، فذكره. ليس فيه «عبد الله بن عبد الله» .\n* وأخرجه ابن ماجة (٦١٤) قال: حدثنا محمد بن رمح المصري. والنسائي في الكبرى (٤٠٤) قال: أخبرنا قتيبة بن سعيد.\nكلاهما - محمد بن رمح، وقتيبة - عن الليث بن سعد، عن ابن شهاب. عن عبد الله بن عبد الله. قال: سألت لأجد أحدآ يخبرني أن رسول الله -ﷺ- سبح في سفره، فلم أجد أحدا يخبرني عن ذلك، حتى أخبرتني أم هانئ بنت أبي طالب، أنه قدم عام الفتح، فأمر بستر فستر عليه، ثم سبح ثمان ركعات. ليس فيه: «عبد الله بن الحارث» .","vol":"6","page":110},{"text":"٤٢١٠ - (ط) عائشة - ﵂ -: «كانت تصلِّي الضحى ثمانيَ ركعات، ثم تقول: لو نُشِرَ لي أبوايَ ما تركتُهُمَا» أَخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُشِر): أنشر الله الميت ونشره: إذا أحياه، ونُشِرَ الميت: إذا عاش.\n_________\n(١) ١ / ١٥٣ في قصر الصلاة، باب صلاة الضحى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» (٣٥٨) عن زيد بن أسلم عن عائشة، فذكرته.","vol":"6","page":112},{"text":"٤٢١١ - (م) عائشة - ﵂ -: قالت معاذةُ: إنها سألتْ عائشةَ - ﵂ -: كم كانَ رسول الله - ﷺ- يصلِّي الضحى؟ قالت: «أَربع ركعات، ويزيدُ ما شاء الله» . أخرجه مسلم (١) .\n_________\n(١) رقم (٧١٩) في صلاة المسافرين، باب استحباب صلاة الضحى وأن أقلها ركعتان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٥٩) قال: حدثنا محمد. قال: حدثنا شعبة. (ح) وأبو داود. قال: أخبرنا شعبة، عن عباس - يعني الجريري -. (ح) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. عن أبي شمر الضبعي. والدارمي (١٤٦٢) قال: حدثنا سليمان بن حرب. قال: حدثنا شعبة، عن عباس الجريري. وفي (١٧٥٣) قال: أخبرنا أبو الوليد. قال: حدثنا شعبة، عن عباس الجريري. والبخاري (٢/٧٣) قال: حدثنا مسلم بن إبراهيم. قال: أخبرنا شعبة. قال: حدثنا عباس الجريري - هو ابن فروخ -. وفي (٣/٥٣) قال: حدثنا أبو معمر. قال: حدثنا عبد الوارث. قال: حدثنا أبو التياح. ومسلم (٢/١٥٨) قال: حدثنا شيبان بن فروخ. قال: حدثنا عبد الوارث. قال: حدثنا أبو التياح. (ح) وحدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن عباس الجريري وأبي شمر الضبعي. والنسائي (٣/٢٢٩) قال: أخبرنا سليمان بن سلم ومحمد بن علي بن الحسن ابن شقيق،عن النضر بن شميل. قال: أنبأنا شعبة، عن أبي شمر. وفي (٣/٢٢٩) وفي الكبرى (١٢٩٦) قال: أخبرنا محمد بن بشار. قال: حدثنا محمد. قال: حدثنا شعبة، ثم ذكر كلمة معناها عن عباس الجريري. وفي الكبرى (٣٩٩) قال: أخبرنا بشر بن هلال الصواف البصري. قال: حدثنا عبد الوارث، عن أبي التياح، وفي الكبرى (١٢٩٥) قال: أخبرنا سليمان بن سلم البلخي، عن النضر بن شميل. قال: أخبرنا شعبة، عن أبي شمر. وابن خزيمة (٢١٢٣) قال: حدثنا بشر بن هلال الصواف. قال: حدثنا عبد الوارث - يعني ابن سعيد العنبري عن أبي التياح -.\nثلاثتهم - عباس الجريري، وأبو شمر، وأبو التياح - عن أبي عثمان النهدي، فذكره.","vol":"6","page":112},{"text":"٤٢١٢ - (خ م د ت س) أبو هريرة - ﵁ -: قال: «أوصاني خليلي - ﷺ- بصيامِ ثلاثةِ أيام من كلِّ شهر، وركعتي الضُّحى، وأن أوتِرَ قبل أن أَرقُدَ» . أخرجه البخاري، ومسلم، وأبو داود.\nوفي رواية الترمذي، والنسائي قال: «عَهِدَ إِليَّ رسولُ الله - ﷺ- ثلاثة: أن لا أنام إِلا على وِتْر، وصومَ ثلاثةِ أَيام من كلِّ شَهر، وأن أُصلِّيَ الضُّحى» (١) .\n_________\n(١) رواه البخاري ٣ / ٤٧ في التطوع، باب من لم يصل الضحى في الحضر، وفي الصوم، باب صيام أيام البيض، ومسلم رقم (٧٢١) في صلاة المسافرين، باب استحباب صلاة الضحى وأن أقلها ركعتان، وأبو داود رقم (١٤٣٢) في الصلاة، باب في الوتر قبل النوم، والترمذي رقم (٧٦٠) في الصوم، باب ما جاء في صوم ثلاثة أيام من كل شهر، والنسائي ٣ / ٢٢٩ في قيام الليل، باب الحث على الوتر قبل النوم.","vol":"6","page":113},{"text":"٤٢١٣ - (م د) أبو الدرداء - ﵁ -: قال: «أوصاني حبيبي - ﷺ- بثلاث أَن لا أدَعَهُنَّ ما عشتُ: بصيام ثلاثة أيام من كل شهر، وصلاةِ الضحى، وأن لا أنام إِلا على وتر» . أخرجه مسلم، وأبو داود، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٧٢٢) في صلاة المسافرين، باب استحباب صلاة الضحى وأن أقلها ركعتان، وأبو داود رقم (١٤٣٣) في الصلاة، باب في الوتر قبل النوم، ولم نجده عند النسائي، وقد عزاه في \" ذخائر المواريث \": لمسلم وأبي داود فقط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٥٩) قال: حدثني هارون بن عبد الله ومحمد بن رافع قالا: حدثنا ابن أبي فديك، عن الضحاك بن عثمان، عن إبراهيم بن عبد الله بن حنين، عن أبي مرة مولى أم هانئ، فذكره.\n(*) في «تحفة الأشراف»: «لا أدعهن» وفيه: «وأن لا أنام» . «تحفة» (٨/١٠٩٧٤) .\n- ورواه عن أبي الدرداء جبير بن نفير:\nأخرجه أحمد (٦/٤٤٠) قال: حدثنا أبو المغيرة، قال: حدثنا صفوان، قال: حدثني بعض المشيخة، عن أبي إدريس السكوني، عن جبير بن نفير، فذكره.\n* أخرجه أحمد (٦/٤٥١) . وأبو داود (١٤٣٣) قال: حدثنا عبد الوهاب بن نجدة.\nكلاهما - أحمد بن حنبل، وعبد الوهاب - عن الحكم بن نافع أبي اليمان، قال: حدثنا صفوان بن عمرو، عن أبي إدريس السكوني، عن جبير بن نفير، فذكره.","vol":"6","page":113},{"text":"٤٢١٤ - (م) زيد بن أرقم - ﵁ -: أنه رأى قومًا يصلُّون ⦗١١٤⦘ من الضُّحَى، فقال: لقد علموا أنَّ الصلاةَ في غير هذهِ الساعةِ أفضلُ، إِن رسولَ الله - ﷺ- قال: «صلاةُ الأوَّابين حين تَرْمَضُ الفِصَال» .\nوفي رواية: «أَنَّ رسولَ الله - ﷺ- خرج على أَهل قُباءَ وهم يصلُّون، فقال: صلاةُ الأوَّابينَ إِذا رَمِضَتِ الفِصَالُ» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأوابين): جمع أواب، وهو الكثير الرجوع إلى الله بالتوبة، وقيل: هو المطيع. وقيل: المسبِّح، ومعنى قوله: «حين ترمَضُ الفِصال»: يريد ارتفاع الشمس، ورَمْض الفصال: أن تُحمى الرَّمضاء - وهو الرمل - بحرِّ الشمس، فتبرُك الفِصال - وهي أولاد الإبل، جمع فصيل - من شدة حرها، وإحراقها أخفافها.\n_________\n(١) رقم (٧٤٨) في صلاة المسافرين، باب صلاة الأوابين حين ترمض الفصال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٣٦٦) قال: حدثنا وكيع. والدارمي (١٤٦٥) قال: أخبرنا وهب بن جرير. ومسلم (٢/١٧١) قال: حدثنا زهير بن حرب، قال: حدثنا يحيى بن سعيد. ثلاثتهم - وكيع، ووهب، ويحيى - عن هشام الدستوائي.\n٢ - وأخرجه أحمد (٤/٣٦٧) و(٤/٣٧٢) قال: حدثنا إسماعيل بن علية. ومسلم (٢/١٧١) قال: حدثنا زهير بن حرب، وابن نمير، قالا: حدثنا إسماعيل - وهو ابن علية -. وابن خزيمة (١٢٢٧) قال: حدثنا بشر بن معاذ، قال: حدثنا حماد بن زيد. كلاهما - إسماعيل بن علية، وحماد بن زيد - عن أيوب السختياني.\n٣ - وأخرجه أحمد (٤/٣٧٤) قال: حدثنا عد الوهاب، عن سعيد. وعبد بن حميد (٢٥٨) قال: أخبرنا يزيد بن هارون، قال: حدثنا حسام بن المصك. وابن خزيمة (١٢٢٧) قال: حدثنا بشر بن معاذ العقدي، قال: حدثنا يزيد - يعني ابن زريع - قال: حدثنا سعيد. كلاهما - سعيد، وحسام - عن قتادة.\nثلاثتهم - هشام، وأيوب، وقتادة - عن القاسم الشيباني، فذكره.","vol":"6","page":113},{"text":"<span data-type=\"title\" id=toc-824>الفصل الخامس: في قيام شهر رمضان، وهو التراويح</span>\n٤٢١٥ - (خ م د س ت) عائشة - ﵂ -: قالت: «كان رسولُ الله -ﷺ- إذا دخل العَشْرُ الأَواخر (١) من رمضان أحيى الليلَ، وأيقظَ ⦗١١٥⦘ أهلَه، وَجدَّ، وشَدَّ المِئْزَرَ» . أخرجه البخاري، ومسلم، وأبو داود، والنسائي.\nولمسلم قالت: «كان رسولُ الله - ﷺ- يجتهدُ في رمضانَ ما لا يجتهدُ في غيره، وفي العشْرِ الأواخِرِ منه ما لا يجتهد في غيره» .\nوفي رواية الترمذي: «كان رسولُ الله - ﷺ- يجتهدُ في العشر الأواخر ما لا يجتهد في غيره» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شد المئزر): شد المئزر كناية عن اجتناب النساء، أو عن الجد والاجتهاد في العمل.\n_________\n(١) لفظة \" الأواخر \" ليست عند البخاري ومسلم وأبي داود والنسائي في صلب الحديث، وإنما هي تفسير، ولعلها هنا من زيادات الحميدي.\n(٢) رواه البخاري ٤ / ٢٣٣ و٢٣٤ في صلاة التراويح، باب العمل في العشر الأواخر من رمضان، ومسلم رقم (١١٧٤) في الاعتكاف، باب الاجتهاد في العشر الأواخر من شهر رمضان، وأبو داود رقم (١٣٧٦) في الصلاة، باب في قيام شهر رمضان، والترمذي رقم (٧٩٦) في الصوم، باب ما جاء في ليلة القدر، والنسائي ٣ / ٢١٨ في قيام الليل، باب الاختلاف على عائشة في إحياء الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٨٧) . وأحمد (٦/٤٠) . والبخاري (٣/٦١) قال: حدثنا علي بن عبد الله. ومسلم (٣/١٧٥) قال: حدثنا إسحاق بن إبراهيم الحنظلي وابن أبي عمر. وأبو داود (١٣٧٦) قال: حدثنا نصر بن علي وداود بن أمية. وابن ماجة (١٧٦٨) قال: حدثنا عبد الله بن محمد الزهري. والنسائي (٣/٢١٧) . وفي الكبرى (١٢٤٣) قال: أخبرنا محمد بن عبد الله بن يزيد. وابن خزيمة (٢٢١٤) قال: حدثنا عبد الله بن محمد الزهري. ومحمد بن الوليد.\nعشرتهم - الحميدي، وأحمد بن حنبل، وعلي بن عبد الله، وإسحاق، وابن أبي عمر، ونصر، وداو ابن أمية، وعبد الله بن محمد ومحمد بن عبد الله، ومحمد بن الوليد - عن سفيان بن عيينة، عن أبي يعفور بن عبيد بن نسطاس، عن مسلم بن صبيح أبي الضحى، عن مسروق، فذكره.\n- الرواية الأخرى لمسلم:\nأخرجها أحمد (٦/١٢٢) قال: حدثنا عفان. وفي (٦/٢٥٥) قال: حدثنا أبو سعيد. ومسلم (٣/١٧٦) قال: حدثنا قتيبة بن سعيد وأبو كامل الجحدري. وابن ماجة (١٧٦٧) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب وأبو إسحاق الهروي إبراهيم بن عبد الله بن حاتم. والترمذي (٧٩٦) قال: حدثنا قتيبة. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٩٢٤) عن قتيبة. وابن خزيمة (٢٢١٥) قال: حدثنا علي ابن معبد. قال: حدثنا معلى بن منصور.\nسبعتهم - عفان، وأبو سعيد مولى بني هاشم، وقتيبة، وأبو كامل، ومحمد بن عبد الملك، وأبو إسحاق الهروي، ومعلى - عن عبد الواحد بن زياد، عن الحسن بن عبيد الله، عن إبراهيم النخعي، عن الأسود ابن يزيد، فذكره.","vol":"6","page":114},{"text":"٤٢١٦ - (م) أنس بن مالك - ﵁ -: قال: «كان رسولُ الله -ﷺ- يقومُ في رمضانَ، فجئتُ فقمتُ إلى جَنْبِه، وجاء رجل فقام أيضًا، حتى كُنَّا رَهْطًا، فلما أحسَّ النبيُّ - ﷺ- أَنَّا خَلْفَهُ جعل يتجَوَّزُ في الصلاة، ثم دخل رَحْلَه، فصلَّى صلاة لا يُصلِّيها عندنا. قال: فقلنا له حين أصبحنا: فَطِنْتَ لنا الليلة؟ قال: نعم، ذاك الذي حملني على ما صَنَعْتُ، قال: ⦗١١٦⦘ فأَخذ يُوَاصِلُ رسولُ الله - ﷺ-، وذلك في آخر الشهر، فأخذ رجال من أصحابه يواصلون، فقال النبيُّ - ﷺ-: ما بالُ رجال يواصلون؟ إنكم لستم مثلي، أما والله لو تَمَادَى بِيَ (١) الشهرُ لواصلتُ وِصَالًا يَدَعُ المُتَعَمِّقُون تعمُّقَهم» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المتعمقون): المتعمق: المبالغ في الأمر، المتشدد فيه، الذي يطلب أقصاه.\n_________\n(١) في مسلم المطبوع: لي.\n(٢) رقم (١١٠٤) في الصيام، باب النهي عن الوصال في الصوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١١٠٤) قال: حدثني زهير بن حرب، حدثنا أبو النضر هاشم بن القاسم، حدثنا سليمان عن ثابت، فذكره.\nوأخرجه عن عاصم بن النضر التيمي، ثنا خالد - يعني ابن الحارث - حدثنا حميد عن ثابت، فذكره.","vol":"6","page":115},{"text":"٤٢١٧ - (د خ م ط س) عائشة - ﵂ -: قالت: «إِن النبي - ﷺ- صلَّى في المسجد، فصلَّى بصلاته ناس، ثم صلى من القابلة فكثُر الناس، ثم اجتمعُوا من الليلة الثالثة، فلم يخرج إِليهم رسولُ الله - ﷺ-، فلما أصبَح قال: قد رأَيتُ الذي صنعتم، ولم يمنعْني من الخروج إِليكم إِلا أنِّي خشيتُ أن تُفْرَضَ عليكم، وذلك في رمضان» .\n[وفي رواية: قالت: «كان الناسُ يصلُّون في المسجد في رمضانَ] أَوْزَاعًا فأمرني رسولُ الله - ﷺ- فضربتُ له حَصيرًا، فصلى عليه ... بهذه القصة، قالت فيه: تعني النبي -ﷺ-: أَيها الناس، أما واللهِ ما بِتُّ ليلتي هذه بحمد ⦗١١٧⦘ الله غافلًا، ولا خَفيَ عليَّ مكانُكم» . أخرجه أبو داود.\nوفي رواية البخاري، ومسلم: «أَنَّ رسولَ الله -ﷺ- خرج من جوفِ الليل، فصلَّى في المسجد، فصلَّى رجال بصلاته، فأصبح الناسُ يتحدَّثون بذلك، فاجتمع أكثرُ منهم، فخرج رسولُ الله -ﷺ- في الليلة الثانية فصلَّوْا بصلاته، فأَصبح الناس يذكرون ذلك، فكَثُرَ أهل المسجد من الليلة الثالثة، فخرج، فصلَّوْا بصلاته، فلما كانت الليلةُ الرابعةُ عَجزَ المسجدُ عن أهله، فلم يخرجْ إليهم رسولُ الله - ﷺ-، فطَفِقَ رجال منهم يقولون: الصلاةَ، فلم يخرجْ إِليهم رسولُ الله - ﷺ-، حتى خرج لصلاة الفجر، فلما قضى الفجرَ أَقْبَل على الناس، ثم تشهَّدَ فقال: أَما بعدُ، فإِنه لم يخْفَ عليَّ شأنُكم الليلةَ، ولكنِّي خشيتُ أن تُْفْرَض عليكم صلاةُ الليل، فتعجَزوا عنها» .\nوفي رواية بنحوه، ومعناه مختصرًا، قال: «وذلك في رمضان» .\nزاد في أخرى: «فتُوُفِّيَ رسولُ الله - ﷺ- والأمرُ على ذلك» .\nوفي رواية البخاري: «أَنَّ رسولَ الله - ﷺ- كان يُصَلِّي في حُجْرَتِهِ، وجدارُ الحجرة قصير، فرأَى الناسُ شخصَ رسولِ الله - ﷺ-، فقام ناس يُصلُّون بصلاته، فأصْبَحوا فتحدَّثُوا، فقام رسولُ الله - ﷺ- الثانية يُصلِّي، فقام ناس يُصلُّون بصلاته، فصنعوا ذلك ليلتين أو ثلاثًا، حتى إذا كان بعد ذلك جلس رسولُ الله - ﷺ- فلم يخرجْ، فلما أَصبح ذَكَرَ ذلك له الناسُ، فقال: إِني خِفْتُ أن تُكْتَبَ عليكم صلاةُ الليل» . ⦗١١٨⦘\nوفي رواية الموطأ مثل رواية أبي داود الأولى، وزاد فيها: «بعد الثالثة والرابعة» . وأخرج النسائي الأولى من روايتي أبي داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوزاعًا): الأوزاع: الفرق والجماعات، يقال فيها: أوزاع من الناس، أي جماعات وهو من التوزيع، التفريق.\n(طَفِق): يفعل كذا، أي جعل.\n_________\n(١) رواه البخاري ٣ / ٢٢٠ في صلاة التراويح، باب فضل من قام رمضان، وفي الجمعة، باب من قال في الخطبة بعد الثناء: أما بعد، وفي التهجد، باب تحريض النبي ﷺ على صلاة الليل والنوافل، ومسلم رقم (٧٦١) في صلاة المسافرين، باب الترغيب في قيام رمضان وهو التراويح، والموطأ ١ / ١١٣ في الصلاة في رمضان، باب الترغيب في الصلاة في رمضان، وأبو داود رقم (١٣٧٣) و(١٣٧٤) في الصلاة، باب في قيام شهر رمضان، والنسائي ٣ / ٢٠٢ في قيام الليل، باب قيام شهر رمضان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٩١) . وأحمد (٦/١٦٩) . قال: حدثنا عبد الرزاق وابن بكر. قالا: أخبرنا ابن جريج. وفي (٦/١٧٧) قال: قرأت على عبد الرحمن: مالك. وفي (٦/١٨٢) قال: حدثنا يزيد. قال: أخبرنا سفيان - يعني ابن حسين -. وفي (٦/٢٣٢) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. (ح) وحدثنا عثمان بن عمر. قال: أخبرنا يونس. وعبد بن حميد (١٤٦٩) قال: أخبرنا يزيد بن هارون، قال: أخبرنا سفيان بن حسين. والبخاري (٢/١٣) و(٣/٥٨) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٢/٦٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٣/٥٨) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٢/١٧٧) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثني حرملة بن يحيي. قال: أخبرنا عبد الله بن وهب. قال: أخبرني يونس بن يزيد. وأبو داود (١٣٧٣) قال: حدثنا القعنبي، عن مالك. والنسائي (٣/٢٠٢) . وفي الكبرى (١٢٠٦) قال: أخبرنا قتيبة، عن مالك. وفي (٤/١٥٥) قال: أخبرنا زكريا بن يحيى. قال: أنبأنا إسحاق. قال: أنبأنا عبد الله بن الحارث، عن يونس الأيلي. وفي (٤/١٥٥) قال: أخبرني محمد بن خالد. قال: حدثنا بشر بن شعيب، عن أبي ح. وابن خزيمة (١١٢٨ و٢٢٠٧) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. وفي (١١٢٨) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج.\nسبعتهم - مالك، وابن جريج، وسفيان بن حسين، ومعمر، ويونس، وعقيل، وشعيب بن أبي حمزة - عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.\n(*) زاد في رواية يونس عند النسائي وابن خزيمة، ورواية شعيب عند النسائي: «.... قالت: فكان يرغبهم في قيام رمضان من غير أن يأمرهم بعزيمة ويقول: من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه. قال: فتوفي رسول الله -ﷺ- والأمر على ذلك» .\n* وأخرجه النسائي (٤. ١٥٤) مقتصرا على هذه الزيادة. قال: أخبرنا محمد بن جبلة. قال: حدثنا المعافى. قال: حدثنا موسى، عن إسحاق بن راشد، عن الزهري. قال: أخبرني عروة بن الزبير، أن عائشة زوج النبي -ﷺ- أخبرته، أن رسول الله -ﷺ- كان يرغب الناس في قيام رمضان، من غير أن يأمرهم بعزيمة أمر فيه، فيقول: من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه» .\nقال المزي عقب إيراده لهذا الحديث «تحفة الأشراف» (١٢/١٦٤١١): ذكره - يعني النسائي - في جملة أحاديث، ثم قال: وكلها عندي خطأ، وينبغي أن يكون «وكان يرغبهم» من كلام الزهري، ليس عن عروة، عن عاذشة، وإسحاق بن راشد ليس في الزهري بذاك القوى، وموس بن أعين ثقة.","vol":"6","page":116},{"text":"٤٢١٨ - (خ م د س) زيد بن ثابت - ﵁ -: قال: «احْتَجَرَ رسولُ الله - ﷺ- حُجَيْرَة بِخَصَفَة أو حَصير - قال عفان: في المسجد، وقال عبد الأعلى: في رمضانَ - فخرج رسولُ الله - ﷺ- يُصلِّي فيها، قال: فتتبَّع إِليه رجال، وجاؤوا يصلُّون بصلاته، قال: ثم جاؤوا [ليلة]، فحضروا، وأبطأ رسولُ الله - ﷺ- عنهم فلم يخرجْ إليهم، فرفَعُوا أصواتَهم، وحَصَبُوا البابَ، فخرج إليهم رسولُ الله - ﷺ- مُغْضَبًا، فقال لهم: ما زال بكم صَنِيعُكم حتى ظننتُ أنه سيُكتَبُ عليكم، فعليكم بالصلاةِ في بيوتكم، فإِن خيرَ صلاةِ ⦗١١٩⦘ المرءِ في بيته إِلا الصلاةَ المكتوبة» .\nوفي حديث عفَّان: «ولو كُتِبَ عليكم ما قمتم به»، وفيه: «فإنَّ أفضلَ صلاةِ المرءِ في بيته إِلا المكتوبةَ» . أخرجه البخاري، ومسلم، وأخرجه أبو داود، ولم يذكر «في رمضانَ» .\nوفي رواية النسائي: «أَنَّ رسولَ الله - ﷺ- اتَّخَذَ حُجرة في المسجد من حصير، فصلَّى رسولُ الله - ﷺ- فيها لَيَالِيَ، فاجتمع إِليه ناس (١)، ثم فَقَدُوا صَوتَه ليلة، فظنوا أنه قد نام، فجعل بعضُهُم يَتَنَحْنَحُ ليخرجَ، فلم يخرجْ، فلما خرجَ للصبح قال: ما زال بكم الذي رأيتُ من صَنِيعكمْ، حتى خشيتُ أن يُكْتَبَ عليكم، ولو كتبَ عليكم ما قُمتم به، فصلُّوا أيها الناس في بيوتكم، فإن أفضلَ الصلاةِ صلاةُ المرء في بيته إِلا المكتوبة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (احتجر): الحجرة: الناحية المنفردة، والاحتجار: الانفراد ⦗١٢٠⦘ والتنحي عن القوم، وقوله: «حجيرة» تصغير: حجرة.\n(بخَصَفَة): الخصفة نوع من الحُصر، وأصل الخصف: الجمع والضم، وقيل: الخصف: ثياب غلاظ، ولعلها شُبِّهت بالخصف لخشونتها، فسميت به.\n(وحَصَبوا): الحَصْب الرمي بالحجارة.\n_________\n(١) في النسائي المطبوع: حتى اجتمع إليه الناس.\n(٢) رواه البخاري ١٠ / ٤٣٠ في الأدب، باب ما يجوز من الغضب، وفي الجماعة، باب إذا كان بين الإمام وبين القوم حائط أو سترة، وفي الاعتصام، باب ما يكره من كثرة السؤال، ومسلم رقم (٧٨١) في صلاة المسافرين، باب استحباب صلاة النافلة في بيته، وأبو داود رقم (١٤٤٧) في الصلاة، باب فضل التطوع في البيت، والنسائي ٣ / ١٩٨ في قيام الليل، باب الحث على الصلاة في البيوت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/١٨٢) وعبد بن حميد (٢٥٠) قالا: حدثنا عفان بن مسلم. والبخاري (١/١٨٦) قال: حدثنا عبد الأعلى بن حماد. وفي (٩/١١٧) قال: حدثن إسحاق، قال: أخبرنا عفان. ومسلم (٢/١٨٨) قال: حدثني محمد بن حاتم، قال: حدثنا بهز. والنسائي (٣/١٩٧) . وفي الكبرى (١٢٠١) قال: أخبرنا أحمد بن سليمان، قال: حدثنا عفان بن مسلم. وابن خزيمة (١٢٠٤) قال: حدثنا محمد ابن معمر القيسي، قال: حدثنا عفان. ثلاثتهم - عفان، وعبد الأعلى، وبهز - عن وهيب عن موسى ابن عقبة.\n٢ - وأخرجه أحمد (٥/١٨٣ و١٨٦) قال: حدثنا وكيع. وفي (٥/١٨٧) قال: حدثنا مكي. والدارمي (١٣٧٣) قال: أخبرنا مكي بن إبراهيم. والبخاري (٨/٣٤) قال: حدثني محمد بن زياد، قال: حدثنا محمد بن جعفر. ومسلم (٢/١٨٨) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. وأبو داود (١٤٤٧) قال: حدثنا هارون بن عبد الله البزاز، قال: حدثنا مكي بن إبراهيم. والترمذي (٤٥٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. وابن خزيمة (١٢٠٣) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع. ثلاثتهم - وكيع، ومكي، ومحمد بن جعفر - قالوا: حدثنا عبد الله بن سعيد بن أبي هند.\n٣ - وأخرجه أبو داود (١٠٤٤) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الله بن وهب، قال: أخبرني سليمان بن بلال، عن إبراهيم بن أبي النضر.\nثلاثتهم - موسى بن عقبة، وعبد الله بن سعيد، وإبراهيم - عن أبي النضر، سالم بن أبي أمية، عن بسر ابن سعيد، فذكره.\n* وأخرجه أحمد (٥/١٨٤) قال: حدثنا محمد بن بشر، قال: حدثنا محمد بن عمرو. والنسائي في الكبرى (١٢٠٠) قال: أخبرني عبد الله بن محمد بن تميم المصيصي، قال: سمعت حجاجا، قال: قال ابن جريج.\nكلاهما - محمد بن عمرو، وابن جريج - عن موسى بن عقبة، عن بسر بن سعيد. «ولم يذكر أبا النضر» .","vol":"6","page":118},{"text":"٤٢١٩ - (د) أبو هريرة - ﵁ -: قال: «خرج رسولُ الله - ﷺ- على الناس في رمضانَ وهم يصلُّون في ناحية المسجد، فقال: ما هؤلاء؟ قيل: هؤلاء ناس ليس معهم قرآن، وأُبَيُّ بن كعب يصلِّي بهم، وهم يصلُّون بصلاته، فقال رسول الله - ﷺ-: [أَصَابُوا]، وَنِعْمَ ما صنَعُوا» . أخرجه أَو داود (١)، وقال: هذا الحديث ليس بالقوي، مسلم بن خالد ضعيف.\n_________\n(١) رقم (١٣٧٧) في الصلاة، باب في قيام شهر رمضان، وفي إسناده مسلم بن خالد المخزومي، وهو ضعيف كما قال أبو داود، قال الحافظ في \" الفتح \" ٤ / ٢١٨ والمحفوظ أن عمر ﵁ هو الذي جمع الناس على أبي بن كعب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منكر: أخرجه أبو داود (١٣٧٧) قال: حدثنا أحمد بن سعيد الهمداني. وابن خزيمة (٢٢٠٨) قال: حدثنا الربيع بن سليمان المرادي.\nكلاهما - أحمد بن سعيد، والربيع بن سليمان - قالا: حدثنا عبد الله بن وهب، عن مسلم بن خالد، عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\n(*) قال أبو داود: ليس هذا الحديث بالقوي، مسلم بن خالد ضعيف.\nقلت: المحفوظ أن عمر بن الخطاب - رضي اله عنه - هو الذي جمع الناس على أبي بن كعب، قاله الحافظ في «الفتح» .","vol":"6","page":120},{"text":"٤٢٢٠ - (ت د س) أبو ذر الغفاري - ﵁ -: قال: «صُمْنا مع رسولِ الله - ﷺ- رمضانَ، فلم يَقُمْ بنا حتى بقي سبع من الشهر، فقام بنا حتى ذَهَبَ ثلثُ الليل، ثم لم يقم بنا في السادسة، وقام بنا في الخامسة حتى ذهب شَطْرُ الليل، فقلنا له: يا رسولَ الله، نَفَّلْتَنا بقيةَ ليلتنا هذه، قال: ⦗١٢١⦘ إِنَّه من قام مع الإمام حتى ينصرفَ كُتِبَ له قيامُ ليلة، ثم لم يقم بنا حتى بقي ثلاث ليال من الشهر (١)، فصلَّى بنا في الثالثةِ، ودعا أَهلَه ونساءه، فقام بنا حتى تخوَّفْنا الفلاحَ، قلتُ: وما الفلاحُ؟ قال: السُّحورُ» . أخرجه الترمذي، وأبو داود، والنسائي، إِلا أن أبا داود قال: «حتى خشينا أن يفوتَنا الفلاحُ»، وزاد هو والنسائي «ثم لم يقم بنا بقية الشهر» وأخرجه النسائي بغير زيادة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَفَّلْتَنا): أي زدتَنا، والنافلة الصلاة الزائدة على الفريضة.\n_________\n(١) في المطبوع: حتى بقي ثلث من الشهر.\n(٢) رواه أبو داود رقم (١٣٧٥) في الصلاة، باب في قيام شهر رمضان، والترمذي رقم (٨٠٦) في الصوم، باب ما جاء في قيام شهر رمضان، والنسائي ٣ / ٨٣ و٨٤ في السهو، باب ثواب من صلى مع الإمام حتى ينصرف وفي قيام الليل، باب قيام شهر رمضان، وإسناده صحيح. وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/١٥٩) قال: حدثنا علي بن عاصم. وفي (٥/١٦٣) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والدارمي (١٧٨٤) قال: حدثنا زكريا بن عدي، قال: حدثنا يزيد بن زريع. وفي (١٧٨٥) قال: حدثنا عبيد اله بن موسى، عن سفيان. وأبو داود (١٣٧٥) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. وابن ماجة (١٣٢٧) قال: حدثنا محمد بن عد الملك بن أبي الشوارب، قال: حدثنا مسلمة بن علقمة. والترمذي (٨٠٦) قال: حدثنا هناد، قال: حدثنا محمد بن الفضيل. والنسائي (٣/٨٣) . وفي الكبرى (١١٩٦) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر - وهو ابن المفضل -. وفي (٣/٢٠٢) . والكبرى (١٢٠٧) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا محمد بن الفضيل. وابن خزيمة (٢٢٠٦) قال: حدثنا أبو قدامة عبيد الله بن سعيد. قال: حدثنا محممد بن الفضيل.\nستتهم - علي بن عاصم، وسفيان، ويزيد بن زريع، ومسلمة بن علقمة، وبشر بن المفضل، ومحمد بن فضيل - عن داود بن أبي هند، عن الوليد بن عبد الرحمن الجرشي، عن جبير بن نفير، فذكره.","vol":"6","page":120},{"text":"٤٢٢١ - (س) النعمان بن بشير - ﵁ -: قال: «قمنا مع رسولِ الله -ﷺ- في شهر رمضانَ ليلةَ ثلاث وعشرين إِلى ثُلثِ الليل الأول، ثم قمنا معه ليلة خمس وعشرين إِلى نصف الليل، ثم قمنا معه ليلة سبع وعشرين، حتى ظَنَنَّا أن لا نُدْرِكَ الفلاحَ، وكانوا يُسمُّونه السُّحُورَ» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٢٠٣ في قيام الليل، باب قيام شهر رمضان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/٢٧٢) . والنسائي (٣/٢٠٢) قال: أخبرنا أحمد بن سليمان. وفي الكبرى (١٢٠٨) قال: أخبرنا أحمد بن سليمان، وعبدة بن عبد الله، وعبد الرحمن بن خالد. وابن خزيمة (٢٢٠٤) قال: حدثنا عبدة بن عبد الله الخزاعي.\nأربعتهم - أحمد بن حنبل، وأحمد بن سليمان، وعبدة، وعبد الرحمن - عن زيد بن الحباب، قال: حدثنا معاوية بن صالح، قال: حدثني نعيم بن زياد أبو طلحة الأنماري، فذكره.","vol":"6","page":121},{"text":"٤٢٢٢ - (خ ط) عبد الرحمن بن عبد القاريُّ: قال: «خرجتُ مع عمرَ بنِ الخطاب ليلة إِلى المسجد، فإذا النَّاسُ أوزاع متفرِّقون، يُصلِّي الرجلُ لنفسه، ويُصلِّي الرجل فيُصلِّي بصلاته الرَّهْطُ، فقال عمرُ: إِني [أَرى] لو جمعتُ هؤلاءِ على قارئ واحد لكان أمْثَلَ، ثم عَزَم، فجمعهم على أُبيِّ بن كعب، قال: ثم خرجت معه ليلة أخرى، والناس يصلون بصلاة قارئهم، فقال عمرُ: نِعْمَتِ البدعةُ هذه، والتي تنامون عنها أفضل من التي تقومون- يريد: آخرَ الليل - وكان الناسُ يقومون أوَّلَه» . أخرجه البخاري، والموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أمثل): هذا أمثل من كذا، أي أفضل وأدنى إلى الخير، وأماثل الناس خِيارهم.\n(نعمت البدعة هذه، والتي تنامون عنها أفضل): قد تقدم في هذا الكتاب شرح البدعة، واستقصينا ذكرها في حرف الهمزة (٢)، وأما قول عمر - ﵁ -: «نعمت البدعة هذه» [فإنه] يريد بها صلاة التراويح، فإنه في حيز المدح، لأنه فعل من أفعال الخير، وحرص على الجماعة المندوب إليها، وإن كانت لم تكن في عهد أبي بكر - ﵁ - فقد صلاها رسول الله ⦗١٢٣⦘ ﷺ-، وإنما قطعها إشفاقًا من أن تفرض على أمته، وكان عمر ممن نبه عليها وسنها على الدوام، فله أجرها وأجر من عمل بها إلى يوم القيامة، وقد قال في آخر الحديث: «والتي تنامون عنها أفضل» تنبيهًا منه على أن صلاة آخر الليل أفضل، قال: وقد أخذ بذلك أهل مكة، فإنهم يصلون التراويح بعد أن يناموا.\n_________\n(١) رواه البخاري ٤ / ٢١٨ في صلاة التراويح، باب فضل من قام رمضان، والموطأ ١ / ١١٤ في الصلاة في رمضان، باب ما جاء في قيام رمضان.\n(٢) انظر الجزء الأول صفحة ٢٨٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢١٨) قال: ثنا عبد الله بن يوسف. قال: أخبرنا مالك. عن ابن شهاب عن عروة بن الزبير عن عبد الرحمن بن عبد القاريِّ، فذكره.\nومالك في «الموطأ» (٢٤٨) الصلاة في رمضان، عن ابن شهاب، به.","vol":"6","page":122},{"text":"٤٢٢٣ - (ط) السائب بن يزيد: قال: «أمر عمرُ أُبيَّ بنَ كعب وتميمًا الداريَّ: أن يقوما للناس في رمضان بإِحدى عشرة ركعة، فكان القارئ يقرأ بالمِئينَ، حتى كنا نعتمدُ على العِصِيِّ من طول القيام، فما كنا ننصرفُ إِلا في فروع الفجر» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فروع الفجر): يريد قُبيله بقريب، وفرع كل شيء، أعلاه.\n_________\n(١) ١ / ١١٥ في الصلاة في رمضان، باب ما جاء في قيام رمضان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٢٤٩) عن محمد بن يوسف عن السائب، فذكره.","vol":"6","page":123},{"text":"٤٢٢٤ - (ط) يزيد بن رومان: قال: «كان الناس يقومون في زمن عمر في رمضان بثلاث وعشرين ركعة» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ١١٥ في الصلاة في رمضان، باب ما جاء في قيام رمضان، وفي سنده انقطاع، فإن يزيد ابن رومان لم يدرك عمر بن الخطاب ﵁.\nأقول: لكن جاء الحديث من طريق آخر موصول صحيح، رواه البيهقي في \" السنن الكبرى \" ٢ / ٤٦٩ عن السائب بن يزيد قال: كانوا يقومون على عهد عمر بن الخطاب ﵁ في شهر رمضان بعشرين ركعة، قال: وكانوا يقرؤون بالمئين، وكانوا يتوكؤون على عصيهم في ⦗١٢٤⦘ عهد عثمان بن عفان ﵁ من شدة القيام، وإسناده صحيح، صححه غير واحد من العلماء، منهم الإمام النووي في \" المجموع \" ٤ / ٣٢ قال: واحتج أصحابنا (يعني الشافعية) بما رواه البيهقي وغيره بالإسناد الصحيح عن السائب بن يزيد الصحابي ﵁ ... فذكره، وفي الباب عن ابن أبي شيبة ومحمد بن نصر المروزي وغيرهما آثار عن الصحابة والتابعين أنهم كانوا يصلون عشرين ركعة، ومن ضعف حديث العشرين فما أصاب، وقد قال شيخ الإسلام ابن تيمية في \" فتاواه \" ٢ / ٤٠١: في قيام رمضان لم يوقت النبي ﷺ فيه عددًا معينًا، بل كان هو ﷺ لا يزيد في رمضان ولا غيره على ثلاث عشرة ركعة، لكن كان يطيل الركعات، فلما جمعهم عمر على أبي بن كعب كان يصلي بهم عشرين ركعة ثم يوتر بثلاث، وكان يخف القراءة بقدر ما زاد من الركعات، لأن ذلك أخف على المأمومين من تطويل الركعة الواحدة، ثم كان طائفة من السلف يقومون بأربعين ركعة، ويوترون بثلاث، وآخرون قاموا بست وثلاثين وأوتروا بثلاث، وهذا كله سائغ، فكيفما قام في رمضان من هذه الوجوه فقد أحسن، والأفضل يختلف باختلاف أحوال المصلين، فإن كان فيهم احتمال لطول القيام، فالقيام بعشر ركعات وثلاث بعدها كما كان النبي ﷺ يصلي لنفسه في رمضان وغيره هو الأفضل، وإن كانوا لا يحتملونه، فالقيام بعشرين هو الأفضل، وهو الذي يعمل به أكثر المسلمين، فإنه وسط بين العشر وبين الأربعين، وإن كان بأربعين وغيرها جاز ذلك، ولا يكره شيء من ذلك، وقد نص على ذلك غير واحد من الأئمة كأحمد وغيره، ومن ظن أن قيام رمضان فيه عدد موقت عن النبي ﷺ لا يزداد فيه ولا ينقص منه فقد أخطأ. وانظر \" فتح الباري \" للحافظ ابن حجر ٤ / ٢١٩ و٢٢٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (٢٥٠) عن يزيد بن رومان، فذكره.\nقلت: لم يدرك يزيد عمر بن الخطاب.","vol":"6","page":123},{"text":"٤٢٢٥ - (ط) [عبد الرحمن بن هرمز] الأعرج: سُمع يقول (١): «ما أدركْنَا الناسَ إِلا وهم يلعنون الكفرةَ في رمضانَ؛ قال: وكان القارئُ يقرأ سورة البقرة في ثمانِ ركعات، فإِذا قام بها في ثِنْتَيْ عَشْرَةَ ركعة رأى الناسُ أَنْ قد خَفَّف» . أَخرجه الموطأ (٢) .\n_________\n(١) لفظه في الموطأ المطبوع: عن داود بن حصين أنه سمع الأعرج يقول ... وفي المطبوع من جامع الأصول: الأعرج سمعه داود بن الحصين يقول ... .\n(٢) ١ / ١١٥ في الصلاة في رمضان، باب ما جاء في قيام رمضان، وإسناده صحيح، وعبد الرحمن ابن هرمز أدرك عددًا من الصحابة والتابعين وروى عنهم.","vol":"6","page":124},{"text":"٤٢٢٦ - (ط) عبد الله بن أبي بكر [بن محمد بن عمرو بن حزم]: قال: سمعتُ أبي يقول: «كنا ننصرف في رمضان من القيام، فَنَسْتَعْجِلُ الخدمَ بالطعام، مخافةَ فَوْتِ السَّحور» (١) .\nوفي أخرى: «مخافة الفجر» . أخرجه الموطأ (٢) .\n_________\n(١) جملة \" مخافة فوت السحور \" لم نرها في الموطأ.\n(٢) ١ / ١١٦ في الصلاة في رمضان، باب ما جاء في قيام رمضان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٢٥٢) عن عبد الله بن أبي بكر فذكره بلفظ مخافة الفجر بدلا من مخافة فوت السحور.","vol":"6","page":125},{"text":"<span data-type=\"title\" id=toc-825>الفصل السادس: في صلاة العيدين</span>، وفيه عشرة فروع\n<span data-type=\"title\" id=toc-826>[الفرع] الأول: في عدد الركعات</span>\n٤٢٢٧ - (خ م د ت س) عبد الله بن عباس - ﵄ -: «أَنَّ رسولَ الله - ﷺ- خرج يوم عيد، فصلَّى ركعتين، لم يُصلِّ قبلَها، ولا بعدَها ثم أتى النساء وبلال معه، فأَمرهن بالصدقة، فجعلت المرأةُ تَصَدَّق بخُرْصِها وسِخَابِها» .\nوفي رواية: «خرج في يوم أضحى، أو فطر» .\nوفي أخرى: «أنَّ النبي -ﷺ- صلَّى يوم الفطر ركعتين» . الحديث. ⦗١٢٦⦘\nأخرجه الجماعة إِلا الموطأ، وانتهت رواية الترمذي، والنسائي عند قوله: «ولا بعدَها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بخُرْصها): الخُرص: الحلقة الصغيرة من الحلي.\n(وسِخَابها): السِّخَاب: القلادة من الخرز يلبسها الصبيان والجواري.\n_________\n(١) رواه البخاري ٢ / ٣٧٧ في العيدين، باب الخطبة بعد العيد، وباب خروج الصبيان إلى المصلى، وباب العلم الذي بالمصلى، وباب الصلاة قبل العيد وبعدها، وفي العلم، باب عظة الإمام للنساء وتعليمهن، وفي الأذان، باب وضوء الصبيان، وفي الزكاة، باب التحريض على الصدقة، وباب العرض في الزكاة، وفي تفسير سورة الممتحنة، وفي النكاح، باب ﴿والذين لم يبلغوا الحلم﴾، وفي اللباس، باب الخاتم للنساء، وباب القلائد والسخاب للنساء، وباب القرط للنساء، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (٨٨٤) في العيدين، باب ترك الصلاة قبل الصلاة وبعدها في المصلى، وأبو داود رقم (١١٥٩) في الصلاة، باب الصلاة بعد صلاة العيد، والترمذي رقم (٥٣٧) في الصلاة، باب ما جاء لا صلاة قبل العيد ولا بعدها، والنسائي ٣ / ١٩٣ في العيدين، باب الصلاة قبل العيدين وبعدها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٨٠) (٢٥٣٣) قال: حدثنا بهز. وفي (١/٣٤٠) (٣١٥٣) قال: حدثنا محمد بن جعفر، وبهز. وفي (١/٣٥٥) (٣٣٣٣) قال: حدثنا وكيع. والدارمي (١٦١٣، ١٦١٩) قال: أخبرنا أبو الوليد الطيالسي. والبخاري (٢/٢٣) قال: حدثنا سليمان بن حرب. وفي (٢/٣٠) قال: حدثنا أبو الوليد. وفي (٢/١٤٠) قال: حدثنا مسلم. وفي (٧/٢٠٤) قال: حدثنا محمد بن عرعرة. وفي (٧/٢٠٤) قال: حدثنا حجاج بن منهال. ومسلم (٣/٢١) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. (ح) وحدثنيه عمرو الناقد، قال: حدثنا ابن إدريس. (ح) وحدثني أبو بكر بن نافع، ومحمد بن بشار، جميعا عن غندر. وأبو داود (١١٥٩) قال: حدثنا حفص ابن عمر، وابن ماجه (١٢٩١) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والترمذي (٥٣٧) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الطيالسي. والنسائي (٣/١٩٣)، وفي الكبرى (٤١١) قال: أخبرنا عبد الله بن سعيد الأشج، قال: حدثنا ابن إدريس. وابن خزيمة (١٤٣٦) قال: حدثنا محمد بن بشار، قال: حدثنا محمد يعني ابن جعفر.\nجميعا - بهز، ومحمد بن جعفر غندر، ووكيع، وأبو الوليد، وسليمان، ومسلم بن إبراهيم، ومحمد ابن عرعرة، وحجاج، ومعاذ، وابن إدريس، وحفص، ويحيى - عن شعبة، قال: أخبرني عدي بن ثابت، قال: سمعت سعيد بن جبير، فذكره.","vol":"6","page":125},{"text":"٤٢٢٨ - (س) عمر بن الخطاب - ﵁ -: قال: «صلاةُ الأضحى: ركعتان، وصلاة الفطر: ركعتان، وصلاة المسافر: ركعتان، وصلاة الجمعة: ركعتان، تَمام غيرُ قَصْر، على لسان النبيِّ - ﷺ-» أخرجه النسائي (١) .\n_________\n(١) ٣ / ١٨٣ في العيدين، باب عدد صلاة العيدين، من حديث عبد الرحمن بن أبي ليلى عن عمر، وقد اختلف في سماعه من عمر، والصحيح أنه لم يسمع منه، فالإسناد منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه النسائي (٣/١٨٣) قال: أخبرنا عمران بن موسى، قال: حدثنا يزيد بن زريع، قال: حدثنا سفيان بن سعيد، عن زبيد الأيامي، عن عبد الرحمن بن أبي ليلى، فذكره.\nوقال الحافظ في التهذيب (٦/٢٦١) قلت لأبي يحيى أبا حاتم الرازي يصح لابن أبي ليلى سماع من عمر؟ قال: لا، وقال الخليلي في الإرشاد: الحفاظ لا يثبتون سماعه من عمر، وقال ابن المديني: كان شعبة ينكر أن يكون سمع من عمر، وقال يعقوب ابن أبي شيبة: قال ابن معين: لم يسمع من عمر.","vol":"6","page":126},{"text":"٤٢٢٩ - (ط ت) نافع - مولى ابن عمر - ﵃ -: «أن عبدَ الله بنَ عمر لم يكن يصلِّي يومَ الفطر قبلَ الصلاة ولا بعدَها» . أخرجه الموطأ.\nوعند الترمذي: «أنَّ ابنَ عمر خرج يوم عيد، ولم يصلِّ قبلَها، ولا بعدَها، وذكر أن النبيَّ - ﷺ- فعله» (١) .\n_________\n(١) رواه الموطأ ١ / ١٨١ في العيدين، باب ترك الصلاة قبل العيدين وبعدهما، والترمذي رقم (٥٣٨) في الصلاة، باب ما جاء لا صلاة قبل العيد ولا بعدها، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح، ورواه أيضًا أحمد في \" المسند \" ٢ / ٥٧ والحاكم في \" المستدرك \" ١ / ٢٩٥ وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٤٣٦) عن نافع، فذكره.\nوأخرجه أحمد (٢/٥٧) (٥٢١٢) قال: حدثنا وكيع. وعبد بن حميد (٨٣٨) قال: أخبرنا أبو نعيم. والترمذي (٥٣٨) قال: حدثنا أبو عمار، الحسين بن حريث، قال: حدثنا وكيع.\nكلاهما - وكيع، وأبو نعيم - عن أبان بن عبد الله البجلي، قال: حدثني أبو بكر بن حفص بن عمر بن سعد، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":127},{"text":"<span data-type=\"title\" id=toc-827>[الفرع] الثاني: في عدد التكبيرات</span>\n٤٢٣٠ - (د) عائشة - ﵂ -: «أَنَّ رسولَ الله - ﷺ- كان يُكبِّر في الفطر والأضحى، في الأولى: سبعَ تكبيرات، وفي الثانية: خمسَ تكبيرات» .\nزاد في رواية: «سوى تكبيرتي الركوع» أخرجه أبو داود (١) .\n_________\n(١) رقم (١١٤٩) و(١١٥٠) في الصلاة، باب التكبير في العيدين، وفي سنده ابن لهيعة وهو ضعيف، لكن يشهد له الحديث الذي بعده، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٦٥) قال: حدثنا أبو سعيد مولى بني هاشم. قال: حدثنا ابن لهيعة، عن عقيل. وفي (٦/٧٠) قال: حدثنا يحيى بن إسحاق. قال: أخبرنا ابن لهيعة، عن خالد بن يزيد. وأبوداود (١١٤٩) قال: حدثنا قتيبة. قال: حدثنا ابن لهيعة، عن عقيل وفي (١١٥٠) قال: حدثنا ابن السرح. قال: أخبرنا ابن وهب. قال: أخبرني ابن لهيعة، عن خالد بن يزيد. وابن ماجه (١٢٨٠) قال: حدثنا حرملة بن يحيى. قال: حدثنا عبد الله بن وهب. قال: أخبرني ابن لهيعة، عن خالد بن يزيد وعقيل.\nكلاهما - عقيل، وخالد بن يزيد - عن ابن شهاب، عن عروة، فذكره.\nقلت: مدار الحديث على ابن لهيعة، وهو سيئ الحفظ.","vol":"6","page":127},{"text":"٤٢٣١ - (د) عبد الله بن عمرو بن العاص - ﵄ -: قال: قال رسول الله - ﷺ-: «التكبيرُ في الفطر: سبع في الأولى، وخمس في ⦗١٢٨⦘ الآخرة، والقراءةُ بعدهما كلتيهما» .\nوفي أخرى: «أن النبيَّ -ﷺ- كان يكبِّر في الفطر في الأولى سبعًا، ثم يقرأ، ثم يكبِّر، ثم يقوم فيكبِّر أربعًا، ثم يقرأ، ثم يركع» . أَخرجه أبو داود، وقال: رواه وكيع، وابن المبارك، قالا: «سبعًا وخمسًا (١)» (٢) .\n_________\n(١) في الأصل: سبع وخمس، وما أثبتناه من نسخ أبي داود المطبوعة.\n(٢) رقم (١١٥١) و(١١٥٢) في الصلاة، باب التكبير في العيدين، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨٠) (٦٦٨٨) قال: حدثنا وكيع. وأبو داود (١١٥١) قال: حدثنا مسدد، قال: حدثنا المعتمر. وفي (١١٥٢) قال: حدثنا أبو توبة الربيع بن نافع، قال: حدثنا سليمان، يعني ابن حيان. وابن ماجة (١٢٧٨) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا عبد الله بن المبارك. وفي (١٢٩٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع.\nأربعتهم - وكيع، والمعتمر، وسليمان، وعبد الله بن المبارك عن عبد الله بن عبد الرحمن الطائفي، عن عمرو بن شعيب، عن أبيه، فذكره.\n(*) رواية سليمان بن حيان: «أن النبي -ﷺ- كان يكبر في الفطر: في الأولى سبعا، ثم يقرأ، ثم يكبر، ثم يقوم، فيكبر أربعا، ثم يقرأ، ثم يركع» .\n(*) رواية وكيع: «أن النبي -ﷺ- كبر في عيد اثنتي عشرة تكبيرة، سبعا في الأولى، وخمسا في الآخرة، ولم يصل قبلها ولا بعدها» .\n(*) رواية ابن المبارك: «أن النبي -ﷺ- كبر في صلاة العيد سبعا وخمسا» .","vol":"6","page":127},{"text":"٤٢٣٢ - (ط) نافع - مولى ابن عمر - ﵃ -: قال: «شهدتُ الأَضحى والفطر مع أبي هريرة، فكبَّر في الركعة الأولى سبعَ تكبيرات قبل القراءة، وفي الأخرى خمس تكبيرات قبل القراءة» أَخرجه الموطأ (١) .\n_________\n(١) ١ / ١٨٠ في العيدين، باب ما جاء في التكبير والقراءة في صلاة العيدين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٤٣٥) عن نافع، فذكره.","vol":"6","page":128},{"text":"٤٢٣٣ - (ت) كثير بن عبد الله - ﵀ -: عن أبيه عن جدِّه «أنَّ النبيَّ -ﷺ- كبَّر في العيدين في الأولى سبعًا قبل القراءة، وفي الآخرة خمسًا قبل القراءة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٣٦) في الصلاة، باب ما جاء في التكبير في العيدين، وفي سنده كثير بن عبد الله بن عمرو بن عوف المزي وهو ضعيف، لكن يشهد له الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٢٩٠) قال: حدثنا إسماعيل بن أبي أويس. وابن ماجه (١٢٧٩) قال: حدثنا أبو مسعود محمد بن عبد الله بن عبيد بن عقيل، قال: حدثنا محمد بن خالد بن عثمة. والترمذي (٥٣٦) قال: حدثنا مسلم بن عمرو أبو عمرو الحذاء المديني، قال: حدثنا عبد الله بن نافع الصائغ. وابن خزيمة (١٤٣٨) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب. وفي (١٤٣٩) قال: حدثنا الحسن بن محمد بن الصباح، قال: حدثنا إسماعيل، يعني ابن أبي أويس.\nأربعتهم - إسماعيل، ومحمد بن خالد، وعبد الله بن نافع، وعبد الله بن وهب - عن كثير بن عبد الله ابن عمرو بن عوف، عن أبيه، فذكره.\n(*) في رواية ابن وهب. قال: كتب إلي كثير بن عبد الله بن عمرو.\n(*) قال الترمذي: حديث جد كثير حديث حسن، وهو أحسن شيء. روي في هذا الباب عن النبي ﵇.\nوقال الزيلعي في نصب الراية. (٢/٢١٧): قال ابن القطان في كتابه: هذا ليس بصريح في التصحيح، فقوله: هو أصح شيء في الباب «يعني أشبه ما في الباب وأقل ضعفا، فظهر من ذلك أن قول البخاري: أصح شيء ليس معناه تصحيحا، قال: ونحن وإن خرجنا عن ظاهر اللفظ، ولكن أوجبه، أن كثير بن عبد الله عندهم متروك، قال أحمد بن حنبل: كثير بن عبد الله لا يساوي شيئا، وضرب على حديثه في المسند، ولم يحدث به، وقال ابن معين: ليس حديثه بشيء، وقال النسائي والدارقطني: متروك الحديث، وقال أبو زرعة: واه الحديث، وقال الشافعي: هو ركن من أركان الكذب، وقال ابن حبان. روى عن أبيه عن جده نسخة موضوعة، لا يحل ذكرها في الكتب، إلا على سبيل التعجب، قال ابن دحية في العلم المشهور: وكم حسن الترمذي في كتابه من أحاديث موضوعة، وأسانيد واهية: منها هذا الحديث، فإن الحسن عندهم ما نزل عن درجة الصحيح، ولا يرد عليه، إلا من كلامه، قال في علله التي في آخر كتابه الجامع والحديث الحسن عندنا ما روى من غير وجه، ولم يكن شاذّا، ولا في إسناده من يتهم بالكذب. وله شاهد بلفظ: «أن رسول الله -ﷺ- كبر خمسا» .\nأخرجه ابن ماجة (١٥٠٦) قال: حدثنا إبراهيم بن المنذر الحزامي، قال: حدثنا إبراهيم بن علي الرافعي، عن كثير بن عبد الله، عن أبيه، فذكره.","vol":"6","page":128},{"text":"٤٢٣٤ - (د) سعيد بن العاص - ﵀ -: قال: سأَلت أبا موسى ⦗١٢٩⦘ وحذيفة (١): كيف كان رسولُ الله - ﷺ- يكبِّر في الأضحى والفطر؟ فقال أبو موسى: «كان يكبِّر أربعًا، كتكبيره على الجنازة، فقال حذيفةُ: صدق، فقال أَبو موسى: وكذلك كنتُ أُكبِّر في البصرة حيث كنتُ عليهم» . أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: أخبرني أبو عائشة أن سعيد بن العاص سأل أبا موسى وحذيفة ... .\n(٢) رقم (١١٥٣) في الصلاة، باب التكبير في العيدين، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤١٦)، وأبو داود (١١٥٣) قال: حدثنا محمد بن العلاء، وابن أبي زياد.\nثلاثتهم - أحمد، ومحمد بن العلاء، وابن أبي زياد - قالوا: حدثنا زيد بن الحباب، عن عبد الرحمن بن ثوبان، عن أبيه، عن مكحول، عن أبي عائشة، فذكره.","vol":"6","page":128},{"text":"<span data-type=\"title\" id=toc-828>[الفرع] الثالث: في الوقت والمكان</span>\n٤٢٣٥ - (د) عبد الله بن بُسر صاحبُ النبي - ﷺ -: «خرج مع الناس [في] يوم فطر - أو أضْحى - فأنكر إِبطاءَ الإمام، وقال: إِنَّا كنا قد فَرَغْنا ساعَتَنا هذه، وذلك حين التسبيح (١)» . أخرجه أبو داود (٢) .\n_________\n(١) أي: حين يسبح الضحى.\n(٢) رقم (١١٣٥) في الصلاة، باب وقت الخروج إلى العيد، ورواه أيضًا ابن ماجة رقم (١٣١٧) في إقامة الصلاة، باب في وقت صلاة العيدين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (١١٣٥) قال: حدثنا أحمد بن حنبل، قال: حدثنا أبو المغيرة. وابن ماجة (١٣١٧) قال: حدثنا عبد الوهاب بن الضحاك، قال: حدثنا إسماعيل بن عياش.\nكلاهما - أبو المغيرة، وإسماعيل - قالا: حدثنا صفوان بن عمرو، عن يزيد بن خمير، فذكره.","vol":"6","page":129},{"text":"٤٢٣٦ - (د) أبو هريرة - ﵁ -: قال: «أصابنا مطر في يوم فطر، فصلَّى بنا رسولُ الله - ﷺ- في المسجد» . أخرجه أَبو داود (١)، وزاد رزين: «ولم يخرج بنا إلى المصلى» .\n_________\n(١) رقم (١١٦٠) في الصلاة، باب يصلي بالناس العيد في المسجد إذا كان يوم مطر، وفي سنده عيسى بن عبد الأعلى، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٦٠) قال: حدثنا هشام بن عمار (ح) وحدثنا الربيع بن سليمان. قال: حدثنا عبد الله بن يوسف. وابن ماجة (١٣١٣) قال: حدثنا العباس بن عثمان الدمشقي.\nثلاثتهم - هشام، وعبد الله، والعباس - عن الوليد بن مسلم، عن عيسى بن عبد الأعلى بن أبي فروة قال: سمعت أبا يحيى عبيد الله التيمي، فذكره.\n(*) في رواية هشام بن عمار: حدثنا رجل من الفرويين ولم يسمه.\nقلت: مدار الحديث على عيسى بن عبد الأعلى بن أبي فروة، قال عنه الحافظ في التهذيب (٨/٢١٨): قال الذهبي: لا يكاد يعرف والخبر منكر، قال ابن القطان: لا أعرفه في شيء من الكتب ولا في غير هذا الحديث.","vol":"6","page":129},{"text":"<span data-type=\"title\" id=toc-829>[الفرع] الرابع: في الأذان والإقامة [للعيد]</span>\n٤٢٣٧ - (م د ت) جابر بن سمرة - ﵁ -: قال: «صلَّيتُ مع رسولِ الله - ﷺ- العيديْن، غيرَ مرة ولا مرتين، بغير أذان، ولا إقامة» . أخرجه مسلم، وأبو داود، والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٨٨٧) في صلاة العيدين في فاتحته، وأبو داود رقم (١١٤٨) في الصلاة، باب ترك الأذان في العيد، والترمذي رقم (٥٣٢) في الصلاة، باب ما جاء أن صلاة العيدين بغير أذان ولا إقامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٩١) قال: حدثنا يحيى بن آدم. ومسلم (٣/١٩) قال: حدثنا يحيى بن يحيى، وحسن بن الربيع، وقتيبة بن سعيد، وأبو بكر بن أبي شيبة. وأبو داود (١١٤٨) قال: حدثنا عثمان بن أبي شيبة، وهناد. والترمذي (٥٣٢) قال: حدثنا قتيبة.\nسبعتهم - يحيى بن آدم، ويحيى بن يحيى، وحسن، وقتيبة، وأبو بكر، وعثمان، وهناد - عن أبي الأحوص.\n٢- وأخرجه أحمد (٥/٩١ و٩٤) قال: حدثنا أسود بن عامر. وفي (٥/١٠٧) قال: حدثنا وكيع. وعبد الله بن أحمد (٥/٩٥) قال: حدثنا أبو سليمان الضبي، داود بن عمرو المسيبي. وابن خزيمة (١٤٣٢) قال: حدثنا موسى بن إسماعيل الفزاري.\nأربعتهم - أسود، ووكيع، وداود،وموسى - عن شريك.\n٣- وأخرجه عبد الله بن أحمد (٥/٩٨) قال: حدثني محمد بن أبي غالب، قال: حدثنا عمرو هو ابن طلحة، قال: حدثنا أسباط.\nثلاثتهم - أبو الأحوص، وشريك، وأسباط- عن سماك، فذكره.","vol":"6","page":130},{"text":"٤٢٣٨ - (خ م س د) عبد الله بن عباس، وجابر بن عبد الله - ﵃-: قالا: «لم يكن يُؤذَّنُ يوم الفطر، ولا يوم الأضحى» .\nقال ابن جريج: ثم سألته - يعني: عطاء - بعد حين عن ذلك؟ فأَخبرني قال: أخبرني جابر بن عبد الله: «أن لا أَذانَ للصلاةِ يوم الفطر حين يخرجُ الإمام، ولا بعدَ ما يخرج، ولا إِقامةَ ولا نِداءَ ولا شيءَ، لا نداءَ يومئذ ولا إِقامةَ» . هذه رواية مسلم.\nوأما البخاري فذكر إِلى قوله: «يومَ الأضحى» .\nوأخرجه النسائي عن جابر قال: «صلى بنا رسولُ الله - ﷺ- في عيد قبل الخُطبة بغير أذان ولا إقامة» . ⦗١٣١⦘\nوأَخرجه أبو داود عن ابن عباس وحدَه «أَنَّ رسولَ الله - ﷺ- صلى العيد بلا أذان ولا إقامة، وأَن أبا بكر، وعمرَ أو عثمانَ، شك أحد رُواتِهِ» . أخرجه أبو داود (١) .\n_________\n(١) رواه البخاري ٢ / ٣٧٧ في العيدين، باب المشي والركوب إلى العيد والصلاة، ومسلم رقم (٨٨٦) في العيدين في فاتحته، والنسائي ٣ / ١٨٢ في العيدين، باب ترك الأذان للعيدين وأبو داود رقم (١١٤٧)، في الصلاة، باب ترك الأذان في العيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٢٢) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام. ومسلم (٣/١٩) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق.\nكلاهما - هشام، وعبد الرزاق - عن ابن جريج، قال: أخبرني عطاء، فذكره.\nورواية النسائي أخرجها (٣/١٨٢) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة عن عبد الملك بن أبي سليمان عن عطاء عن جابر، فذكره.\nورواية أبي داود أخرجها (١١٤٧) قال: حدثنا مسدد، قال: حدثنا يحيى، عن ابن جريج، عن الحسن ابن مسلم، عن طاووس، عن ابن عباس، فذكره.","vol":"6","page":130},{"text":"<span data-type=\"title\" id=toc-830>[الفرع] الخامس: في الخطبة وتقديم الصلاة عليها</span>\n٤٢٣٩ - (خ م ت س) نافع - مولى ابن عمر - ﵃ -: أنَّ ابنَ عمر قال: «كان رسولُ الله -ﷺ- وأبو بكر، وعمرُ يصلُّون العيديْن قبل الخطبة» . أخرجه البخاري، ومسلم، والترمذي، والنسائي (١) .\n_________\n(١) رواه البخاري ٣ / ٣٧٥ في العيدين، باب المشي والركوب إلى العيد والصلاة، وباب الخطبة بعد العيد، ومسلم رقم (٨٨٨) في العيدين في فاتحته، والترمذي رقم (٥٣١) في الصلاة، باب ما جاء في صلاة العيدين قبل الخطبة، والنسائي ٣ / ١٨٣ في العيدين، باب صلاة العيدين قبل الخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٢) (٤٦٠٢) و(٢/٣٨) (٤٩٦٣) قال: حدثنا عبدة. وفي (٢/٩٢) (٥٦٦٣) قال: حدثنا حماد بن مسعدة. والبخاري (٢/٢٢) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أنس بن عياض. وفي (٢/٢٣) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبو أسامة. ومسلم (٣/٢٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان، وأبو أسامة. وابن ماجة (١٢٧٦) قال: حدثنا حوثرة بن محمد، قال: حدثنا أبو أسامة. والترمذي (٥٣١) قال: حدثنا محمد بن المثنى، قال: حدثنا أبو أسامة. والنسائي (٣/١٨٣) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبدة بن سليمان. وابن خزيمة (١٤٤٣) قال: حدثنا محمد بن بشار، قال: حدثنا حماد بن مسعدة (ح) وحدثنا أبو موسى، قال: حدثنا عبد الوهاب، يعني الثقفي.\nخمستهم - عبدة بن سليمان، وحماد بن مسعدة، وأنس بن عياض، وأبو أسامة، وعبد الوهاب الثقفي - عن عبيد الله بن عمر، عن نافع، فذكره.\n(*) رواية عبد الوهاب الثقفي مختصرة على: «أن النبي -ﷺ- كان يخطب بعد الصلاة» .\nوعن سالم، عن أبيه «أن النبي -ﷺ- خرج يوم عيد، فبدأ، فصلى بلا أذان ولا إقامة، ثم خطب» .\nوفي رواية ابن شهاب الزهري: «شهدت العيد مع رسول الله -ﷺ-، فصلى بلا أذان ولا إقامة، ثم شهدت العيد مع أبي بكر، فصلى بلا أذان ولا إقامة، قال: ثم شهدت العيد مع عمر، فصلى بلا أذان ولا إقامة، ثم شهدت العيد مع عثمان، فصلى بلا أذان ولا إقامة» .\n١- أخرجه أحمد (٢/٣٩) (٤٩٦٧) قال: حدثنا الوليد بن مسلم، عن عبد الرزاق بن عمر الثقفي. وفي (٢/٣٩) (٤٩٦٨) قال: حدثنا الوليد، قال: حدثنا ابن ثوبان، أنه سمع النعمان بن راشد الجزري.\nكلاهما - عبد الرزاق بن عمر، والنعمان بن راشد - عن ابن شهاب الزهري.\n٢- وأخرجه أحمد (٢/١٠٨) (٥٨٧١) قال: حدثنا علي بن عبد الله. وفي (٢/١٠٨) (٥٨٧٢) قال: حدثنا محمد بن أبي بكر المقدمي. والنسائي في الكبرى تحفة الأشراف (٦٧٨٩) عن الحسن بن قزعة.\nثلاثتهم - علي بن عبد الله، ومحمد بن أبي بكر، والحسن بن قزعة - عن حصين بن نمير، أبو محصن، عن الفضل بن عطية.\nكلاهما - الزهري، والفضل بن عطية - عن سالم، فذكره.\nوله شاهد: عن عبد الرحمن بن رافع الحضرمي، قال: رأيت ابن عمر في المصلى في الفطر، وإلى جنبه ابن له. فقال لابنه. هل تدري كيف كان رسول الله -ﷺ- يصنع في هذا اليوم؟ قال: لا أدري. قال ابن عمر: «كان رسول الله -ﷺ- يصلي قبل الخطبة» .\nأخرجه أحمد (٢/٧١) (٥٣٩٤) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا جعفر بن ربيعة، عن عبد الرحمن بن رافع الحضرمي، فذكره.","vol":"6","page":131},{"text":"٤٢٤٠ - (خ م د س) جابر بن عبد الله - ﵄ -: «أن النبيَّ -ﷺ- خرج يوم الفطر، فبدأ بالصلاة قبل الخطبة» .\nوفي رواية «أن النبيَّ -ﷺ- قام فبدأ بالصلاة، ثم خطب الناس، فلما فرغَ نزل فأتى النساءَ فذكَّرهن وهو يتوكَّأُ على يَدِ بلال، وبلال باسط ثوبَه ⦗١٣٢⦘ يُلقِي فيه النساءُ صَدَقَة، قلت لعطاء: أترى حقًّا على الإمام أن يَأتِيَ النساءَ، فيذكِّرَهُنَّ؟ قال: إِن ذلك لحقٌّ عليهم، وما لهم أن لا يفعلوا؟» .\nوفي أخرى قال: «شهدتُ مع النبيِّ - ﷺ- يوم العيد، فبدأ بالصلاة قبل الخطبة بلا أذان، ولا إقامة، ثم قام مُتوكِّئًا على بلال، فأمر بتقوى الله، وحَثَّ على طاعته، ووَعظَ الناسَ، وذكَّرهم، ثم مضى حتى أتى النساءَ، فوعظهنَّ وذكَّرهنَّ، فقال: تَصَدَّقْنَ، فإنَّ أكثركُنَّ حَطَبُ جهنم، فقامت امرأة من سِطَةِ النِّساءِ سَفْعَاءُ الخدَّين، فقالت: لِمَ يا رسولَ الله؟ فقال: لأنكُنَّ تُكْثِرْنَ الشَّكَاةَ، وتَكْفُرْنَ العَشيرَ. قال: فجعلنَ يتصدَّقْنَ من حُلِيِّهنَّ، يُلْقينَ في ثوب بلال من أقْرِطَتِهِنَّ وخواتيمهن» . أخرجه البخاري ومسلم.\nوأخرجه أبو داود قال: «قام النبي - ﷺ- يوم الفطر فصلَّى، فبدَأ بالصلاةِ قبل الخُطبة، ثم خطب الناسَ، فلما فَرَغَ رسولُ الله - ﷺ- نزل فأتى النساءَ، فذكَّرهنَ، وهو يتوكَّأُ على يد بلال، وبلال باسط ثوبَه، يُلْقي فيه النساءُ الصَّدقة، قال: تُلْقي المرأة فَتخَتَها، ويُلْقين، ويُلْقين» .\nوفي رواية النسائي قال: «شهدتُ الصلاةَ مع النبيَّ -ﷺ- في يوم عيد، فبدأ بالصلاة قبل الخُطبة بغير أذان، ولا إقامة، فلما قضى الصلاةَ قام ⦗١٣٣⦘ مُتوكِّئًا على بلال، فحمد الله وأثنى عليه، ووعظ الناس وذكَّرهم، وحَثَّهم على طاعته، ثم مال ومضى إِلى النساء ومعه بلال، فأمرهنَّ بتقوى الله، ووعظهنَّ، وذكَّرهنَّ، وحَمِدَ الله، وأثنى عليه، ثم حثَّهنَّ على طاعته، ثم قال: تصدَّقْنَ، فإن أكثركنَّ حطب جهنم، فقالت امرأة من سَفِلَةِ النساء، سفْعَاءُ الخَدّينِ: لِمَ يا رسولَ الله؟ قال: تُكْثِرْنَ الشَّكاةَ، وتَكْفُرْنَ العشيرَ، فجعلْنَ يَنْزِعْنَ قَلائِدَهنَّ وأقْرِطتَهنَّ وخواتيمهنَّ، يَقْذِفْنَهُ في ثوب بلال يتصدَّقْنَ به» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سِطَة النساء): يقال: هذه امرأة من سِطَة النساء: أي من أوساطهن حسبًا ونسبًا.\n(سَفْعاء): السُّفْعَة: سواد في اللون.\n(الشَّكاة): الشكوى، مفتوح الشين.\n(العَشِير): الزوج، فعيل من العشرة. وكفره: جحدهن حقه. ⦗١٣٤⦘ يريد أنهن يكثرن شكوى أزواجهن إلى الناس، ويجحدن إحسانهم إليهن.\n(أقْرِطَتَهُنَّ): القُرْط: من حلي الآذان، وجمعه أقرطة، في القلة.\n(فَتَخَتَها): الفَتَخَة: حلقة يلبسها النساء في أصابع أرجلهن وأيديهن لا فص لها.\n(سَفِلَة النساء): السَّفِلة: السُّقاط من الناس، يقال: هو من السَّفِلة، ولا تقل: هو سَفِلة، لأنه جمع، قال الجوهري: والعامة تقول: رجل سَفِلة من قوم سَفْل، وبعض العرب يخفف، فيقول: فلان من سِفْلة الناس، فينقل كسرة الفاء إلى السين، والسَّفالة: النذالة.\n_________\n(١) رواه البخاري ٢ / ٣٧٧ في العيدين، باب المشي والركوب إلى العيد والصلاة قبل الخطبة، ومسلم رقم (٨٨٥) في العيدين في فاتحته، وأبو داود رقم (١١٤١) في الصلاة، باب الخطبة يوم العيد، والنسائي ٣ / ١٨٦ و١٨٧ في العيدين، باب قيام الإمام في الخطبة متوكئًا على إنسان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٤٢) قال: حدثنا محمد بن ربيعة. وفي (٣/٢٩٦) قال: حدثنا عبد الرزاق، وابن بكر. والبخاري (٢/٢٢) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام. وفي (٢/٢٦) قال حدثني إسحاق بن إبراهيم بن نصر، قال: حدثنا عبد الرزاق. ومسلم (٣/١٨) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن رافع.\nكلاهما -عن عبد الرزاق. وفي (٣/١٩) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق. وأبو داود (١١٤١) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرزاق، ومحمد بن بكر. وابن خزيمة (١٤٤٤ و١٤٥٩) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق.\nأربعتهم - محمد بن ربيعة، وعبد الرزاق، وابن بكر، وهشام - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٣١٠) قال: حدثنا نصر بن باب. وفي (٣/٣٧٩) قال: حدثنا يزيد.\nكلاهما - نصر، ويزيد - عن حجاج.\n٣- وأخرجه أحمد (٣/٣١٤) قال: حدثنا أبو معاوية. وفي (٣/٣١٨) قال: حدثنا يحيى. وفي (٣/٣١٨) قال: حدثنا إسحاق بن يوسف. وفي (٣/٣٨١، ٣٨٢) قال: حدثنا عبدة بن سليمان. والدارمي (١٦١٠و ١٦١٨) قال: أخبرنا يعلى بن عبيد. ومسلم (٣/١٩) قال: حدثنا محمد بن عبد الله ابن نمير، قال: حدثنا أبي. والنسائي (٣/١٨٢) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة. وفي (٣/١٨٦) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد. وابن خزيمة (١٤٦٠) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا أبو كريب، قال: حدثنا محمد بن بشر.\nثمانيتهم - أبو معاوية، ويحيى، وإسحاق، وعبدة، ويعلى، وابن نمير، وأبو عوانة، ومحمد بن بشر - عن عبد الملك بن أبي سليمان.\n٤- وأخرجه النسائي في الكبرى تحفة الأشراف (٢٤١٠) عن الحسن بن قزعة، عن حصين بن نمير، عن حصين بن عبد الرحمن السلمي.\n٥- وأخرجه أحمد (٢/١٠٨) (٥٨٧١) م قال: حدثنا علي بن عبد الله، قال: حدثنا حصين، يعني ابن نمير، أبو محصن، عن الفضل بن عطية. مختصرا على أوله.\nخمستهم - ابن جريج، وحجاج، وعبد الملك، وحصين، والفضل - عن عطاء، فذكره.\n(*) رواية ابن جريج، وحجاج وحصين لم يذكروا قصة المرأة.","vol":"6","page":131},{"text":"٤٢٤١ - (خ م د س) عبد الله بن عباس - ﵄ -: قال: شهدتُ الصلاةَ يوم الفطر مع رسولِ الله - ﷺ- وأبي بكر، وعمرَ، وعثمانَ، فكلهم يُصَلِّيها قبل الخُطبة، ثم يخطبُ بعدُ، فنزل رسولُ الله - ﷺ-، وكأني أنظر إِليه حين يُجْلِسُ الرجالَ بيده، ثم أقبَلَ يشُقُّهم حتى أتى النساء مع بلال، فقرأ: ﴿يَا أَيُّها النبيُّ إِذا جاءَكَ المُؤْمِنَاتُ يُبَايِعْنَكَ على أن لا يُشْرِكْنَ باللهِ شيئًا ولا يَسْرِقْنَ ولا يَزْنِينَ ولا يَقْتُلْنَ أولادَهُنَّ﴾ [الممتحنة: ١٢] حتى فرغ من الآية كلِّها، ثم قال حين فرغ: أنتُنَّ على ذلك؟ فقالت امرأة ⦗١٣٥⦘ واحدة، لم يُجِبْهُ غيرُها [منهنَّ]: نعم يا رسولَ الله - لا يدري الحسن [بن مسلم] (١) من هي؟ - قال: «فتصدقنَ» «فبسط بلال ثوبَه، فجعلْنَ يُلقينَ الفَتَخَ والخواتيمَ في ثوب بلال» .\nوفي رواية: «فبسط بلال ثوبَه، وقال: هلُمَّ فِدى لكُنَّ أبي وأمي، فيُلْقينَ الفَتخَ والخواتيمَ» .\nقال عبد الرزاق: الفَتَخُ: الخواتيمُ العِظامُ كانت في الجاهلية.\nوفي أخرى أنه قال: «أشهدُ على رسولِ الله - ﷺ- خرج، وقال عطاء: أَشهد على ابن عباس - أن النبيَّ - ﷺ- خرج ومعه بلال، فظن أنه لم يُسمِعِ النساءَ، فوعظهنَّ وأمرهنَّ بالصدقة، فجعلتِ المرأةُ تلقي القُرْطَ والخاتمَ، والشيءَ، وبلال يأخذ في طَرف ثوبه» .\nوفي أخرى: «أنَّ ابنَ عباس أرسل إلى ابن الزبير - أولَ ما بُويِعَ له -: إِنَّه لم يكن يُؤذَّن للصلاة يوم الفطر، فلا تُؤذِّنْ لها، [قال]: فلم يؤذِّنْ لها ابنُ الزُّبير يومَهُ، وأرسل إِليه مع ذلك: إِنما الخطبةُ بعد الصلاة، وإِن ذلك قد كان يُفعل، قال: فصلى ابنُ الزُّبَير قبلَ الخطبة» . أخرجه البخاري، ومسلم.\nوأخرج أبو داود الروايةَ التي أولها: «أشهد على رسولِ الله - ﷺ-» . ⦗١٣٦⦘\nوله في أخرى قال: «فجعل بلال يجعله في كِسَائِهِ، قال: فقسمه على فقراءِ المسلمين» .\nوله في أخرى عن عبد الرحمن بن عابس قال: سمعتُ ابنَ عباس قال له رجل: أشهِدتَ العيدَ مع النبيِّ - ﷺ-؟ قال: نعم، ولولا منزلتي منه ما شهدتُهُ من الصِّغَرِ، فأتى رسولُ الله - ﷺ- العَلَم الذي عند دَارِ كثيرِ بن الصَّلْتِ، فصلَّى، ثم خطبَ - ولم يذكر أذانًا ولا إِقامة - قال: ثم أمر بالصدقة، فجعل النساءُ يُشِرْنَ إِلى آذانِهنَّ وحُلُوقِهنّ، فأمر بلالًا فأتاهنَّ، ثم رجعَ إِلى النبيِّ - ﷺ-.\nوأخرج النسائي رواية أبي داود الآخرة إِلى قوله: «ثم خطبَ» . وقال: «فأتى النساءَ فوعَظهنَّ وذكَّرهنَّ، وأمرهنَّ أن يتصدَّقْنَ، فجعلت المرأةُ تهوْي بيدها إِلى حَلَقها تُلقي في ثوب بلال» .\nوأخرج أيضًا قال عطاء: سمعتُ ابنَ عباس يقول: «أشهدُ أني شهدتُ العيدَ معَ رسولِ الله - ﷺ- فبدأَ بالصلاة قبل الخُطبةِ» (٢) .\n_________\n(١) هو الراوي عن طاوس عن ابن عباس.\n(٢) رواه البخاري ٢ / ٣٧٧ في العيدين، باب الخطبة بعد العيد، وباب خروج الصبيان إلى المصلى، وباب العلم الذي بالمصلى، وباب الصلاة قبل العيد وبعدها، وفي العلم، باب عظة الإمام النساء وتعليمهن، وفي الأذان، باب وضوء الصبيان، وفي الزكاة، باب التحريض على الصدقة، وباب العرض في الزكاة، وفي تفسير سورة الممتحنة، وفي النكاح، باب ﴿والذين لم يبلغوا الحلم﴾، وفي اللباس، باب الخاتم للنساء، وباب القلائد والسخاب للنساء، وباب القرط للنساء، وفي الاعتصام، باب ⦗١٣٧⦘ ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (٨٨٤) في العيدين في فاتحته، وأبو داود رقم (١١٤٢) و(١١٤٣) و(١١٤٤) و(١١٤٥) و(١١٤٦) و(١١٤٧) في الصلاة، باب الخطبة يوم العيد، والنسائي ٣ / ١٨٤ في العيدين، باب الخطبة في العيدين بعد الصلاة، وباب موعظة الإمام النساء بعد الفراغ من الخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٧) (٢٠٠٤) قال: حدثنا يحيى. وفي (١/٢٤٢) (٢١٧١) قال: حدثنا محمد بن ربيعة. وفي (١/٢٤٢) (٢١٧٣) قال: حدثنا مؤمل، قال: حدثنا سفيان. وفي (١/٢٨٥) (٢٥٧٤) (١/٣٤٦) (٣٢٢٧) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان. وفي (١/٣٣) (٣٠٦٤) قال: حدثنا عبد الرزاق، وابن بكر. وفي (١/٣٤٥) (٣٢٢٥) قال: حدثنا وكيع، عن سفيان. والدارمي. (١٦١٢) قال: أخبرنا أبو عاصم. والبخاري (٢/٢٣ و٧/٢٠٤) قال: حدثنا أبو عاصم. وفي (٢/٢٦) قال: حدثني إسحاق بن إبراهيم بن نصر، قال: حدثنا عبد الرزاق. وفي (٦/١٨٧) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا هارون بن معروف، قال: حدثنا عبد الله بن وهب. ومسلم (٣/١٨) قال: حدثني محمد بن رافع، وعبد بن حميد، جميعا عن عبد الرزاق. وأبو داود (١١٤٧) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (١٢٧٤) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا يحيى بن سعيد. وابن خزيمة (١٤٥٨) قال: حدثنا أبو موسى محمد بن المثنى، قال: وحدثني الضحاك بن مخلد الشيباني.\nسبعتهم - يحيى، ومحمد بن ربيعة، وسفيان، وعبد الرزاق، وابن بكر، والضحاك بن مخلد أبو عاصم، وعبد الله بن وهب - عن ابن جريج، قال: حدثني الحسن بن مسلم، عن طاووس، فذكره. رواية يحيى بن سعيد مختصرة على: «أن رسول الله -ﷺ- صلى العيد بغير أذان ولا إقامة» .\nورواية محمد بن ربيعة مختصرة على: «شهدت مع رسول الله، -ﷺ-، العيد، وأبي بكر وعمر وعثمان، فكلهم صلى قبل الخطبة بغير أذان ولا إقامة.» .\nورواية سفيان: «صلى رسول الله، -ﷺ-، ثم خطب، وصلى أبو بكر، ثم خطب. وعمر، ثم خطب. وعثمان، ثم خطب. بغير أذان ولا إقامة» . وعن عبد الرحمن بن عابس، قال: سمعت ابن عباس، قيل له: أشهدت العيد مع النبي، -ﷺ-؟ قال: نعم، ولولا مكاني من الصغر، ما شهدته، حتى أتى العلم الذي عند دار كثير بن الصلت، فصلى، ثم خطب، ثم أتى النساء، ومعه بلال، فوعظهن وذكرهن وأمرهن بالصدقة، فرأيتهن يهوين بأيديهن يقذفنه في ثوب بلال، ثم انطلق هو وبلال إلى بيته» .\nأخرجه أحمد (١/٢٣٢) (٢٠٦٢) و(١/٣٤٥) (٣٢٢٦) قال: حدثنا وكيع. وفي (١/٣٥٧) (٣٣٥٨) قال: حدثنا عبد الرحمن بن مهدي. وفي (١/٣٦٨) (٣٤٨٧) قال: حدثنا يزيد. والبخاري (١/٢١٨) قال: حدثنا عمرو بن علي، قال: حدثنا يحيى. وفي (٢/٢٦) قال: حدثنا عمرو بن عباس، قال: حدثنا عبد الرحمن. وفي (٢/٢٦) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٧/٥١) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله. وفي (٩/١٢٨) وأبو داود (١١٤٦) قالا: حدثنا محمد بن كثير. والنسائي (٣/١٩٢) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى.\nستتهم - وكيع، وعبد الرحمن، ويزيد، ويحيى، وعبد الله بن المبارك، ومحمد بن كثير - عن سفيان ابن سعيد الثوري، عن عبد الرحمن بن عابس، فذكره.\nفي رواية وكيع وابن المبارك، ومحمد بن كثير: «ثم خطب، لم يذكر أذانا، ولا إقامة ...» الحديث.\nوبلفظ: «أشهد على رسول الله -ﷺ- لصلى قبل الخطبة، قال: ثم خطب، فرأى أنه لم يسمع النساء، فأتاهن، فذكرهن، ووعظهن، وأمرهن بالصدقة، وبلال قائل بثوبه، فجعلت المرأة تلقي الخاتم والخرص والشيء» .\nأخرجه الحميدي (٤٧٦) . وأحمد (١/٢٢٠) (١٩٠٢) قالا: حدثنا سفيان وأحمد (١/٢٢٦) (١٩٨٣) قال: حدثنا إسماعيل. وفي (١/٢٨٦) (٢٥٩٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (١٦١١) قال: حدثنا محمد بن يوسف، قال: حدثني ابن عيينة. والبخاري (١/٣٥) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. وفي (٢/١٤٤) قال: حدثنا مؤمل، قال: حدثنا إسماعيل. ومسلم (٣/١٨) قال: حدثنا أبو بكر بن أبي شيبة، وابن أبي عمر.\nكلاهما عن سفيان بن عيينة. (ح) وحدثنيه أبو الربيع الزهراني، قال: حدثنا حماد. (ح) وحدثني يعقوب الدورقي، قال: حدثنا إسماعيل بن إبراهيم. وأبو داود (١١٤٢) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. (ح) وحدثنا ابن كثير، قال: أخبرنا شعبة. وفي (١١٤٣) قال: حدثنا مسدد، وأبو معمر عبد الله بن عمرو، قالا: حدثنا عبد الوارث. وفي (١١٤٤) قال: حدثنا محمد بن عبيد، قال: حدثنا حماد بن زيد. وابن ماجة (١٢٧٣) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. والنسائي (٣/١٨٤) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. وابن خزيمة (١٤٣٧) قال: حدثنا أحمد بن عبدة، قال: أخبرنا حماد يعني ابن زيد.\nخمستهم - سفيان، وإسماعيل، وشعبة، وحماد، وعبد الوارث - عن أيوب السختياني، قال: سمعت عطاء بن أبي رباح، فذكره.\nالروايات مطولة ومختصرة.","vol":"6","page":134},{"text":"٤٢٤٢ - (خ م س) أبو سعيد الخدري - ﵁ -: قال: «كان رسولُ الله - ﷺ- يخرجُ يوم الفطر، والأضحى إِلى المصلى، وأولُ شيء يبدأُ به الصلاةُ، ثم ينصرفُ فيقوم مُقابِل الناس - والناس جُلُوس على صُفُوفِهم - فيعظهم ويوصيهم ويأمرهم، وإن كان يريد أَن يقطعَ بعْثًا أو يأمرَ بشيء أمرَ به، ثم ينصرفُ، وقال أبو سعيد: فلم يزل الناس على ذلك، حتى خرجتُ مَعَ مَرْوانَ، وهو أمير المدينة في أضْحَى - أو فطر - فلما أتينا المصلَّى إِذا مِنْبَر قد بناه كثيرُ بن الصَّلْت، فإذا هو يريد أَن يَرْتَقِيَه قبل أن يصلِّيَ، فجبذتُ بثوبه، فجبذني وارتفع، فخطب قبل الصلاة، فقلتُ له: غيَّرتُم والله، فقال: أبا سعيد، ذهب ما تعلم، فقلت: ما أعلم واللهِ خير مما لا أعلم، فقال: إن النَّاسَ لم يكونوا يجلسونَ لنا بعد الصلاة، فجعلتُها قبل الصلاة» .\nوفي رواية قال: «إنَّ رسولَ الله - ﷺ- كان يخرج يوم الأضحى ويوم الفطر، فيبدأ بالصلاة، فإذا صلَّى صلاتَه قام فأقبل على الناس وهم جُلُوس في مُصلاهم، فإن كانت له حاجة بِبَعْث ذَكَرَهُ للناس، أو حاجة بغير ذلك ⦗١٣٨⦘ أمرهم بها، وكان يقول: تصدَّقوا، تصدَّقوا، تصدَّقوا، فكان أكثرَ مَنْ يتصدَّق النساءُ، ثم انصرف، فلم يزلْ كذلك حتى كان مروانُ بن الحكم، فخرجتُ مُخَاصِرًا مروانَ حتى أتينا المصلى، فإذا كثير بن الصَّلت قد بنى منبرًا من طين ولَبِن، فإذا مروان يُنَازِعني يده، كأنه يَجرُّني نحو المنبر، وأنا أُجُرُّه نحو الصلاة، فلما رأيتُ ذَلك قلت: أين الابتداءُ بالصلاة؟ قال: لا، يا أبا سعيد، قد تُرك ما تعلم، قلت: كلا والذي نفسي بيده، لا تأتون بخير مما أعلم - ثلاثَ مرات - ثم انصرف» .\nوفي أخرى قال: «خرج رسولُ الله - ﷺ- في أضْحَى - أو فطر - إلى المصلَّى، فمرَّ على النساءِ، فقال: يا معشرَ النساءِ، تصدَّقْنَ، فإني أُرِيتُكُنَّ أكثرَ أهلِ النار، فقلن: لِمَ يا رسول الله؟ قال: تُكْثِرْنَ اللعنَ، وتكفُرنَ العشيرَ، وما رأيتُ من ناقصاتِ عقل ودين أذْهَبَ لِلُبِّ الرجل الحازِمِ من إِحداكن، قُلْنَ: وما نُقْصَان عقلنا ودِيننا يا رسول الله؟ قال: أليس شهادةُ المرأة منكنَ مثلَ نصفِ شهادةِ الرجل؟ قُلْنَ: بلى؟ قال: أَليس إِذا حاضت لم تُصَلِّ ولم تصم؟ قُلْنَ: بلى، قال: وذلك من نُقْصَانِ دينها» .\nأخرج الأولى البخاري، والثانيةَ مسلم، والثالثة البخاري، وأخرجها مسلم، ولم يذكر لفظها، وأدرجها على ما قبلها، وأخرج النسائي رواية مسلم ⦗١٣٩⦘ إلى قوله: «أكثرَ من يتصدق النساءُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بعثًا): البَعْث: القوم يبعثون في الغزو، وقطعهم: إفرادهم من الناس وتعيينهم.\n(مُخَاصِرًا): المخاصرة: أن يأخذ الرجل بيد رجل آخر، يتماشيان ويد كل واحد منهما عند خصر صاحبه.\n(اللُّب): العقل، والحازم: العاقل المحترز في الأمور المستظهر فيها.\n_________\n(١) رواه البخاري ٢ / ٣٧٤ في العيدين، باب الخروج إلى المصلى بغير منبر، وفي الحيض، باب ترك الحائض الصوم، وفي الزكاة، باب الزكاة على الأقارب، وفي الصوم، باب الحائض تترك الصوم والصلاة، وفي الشهادات، باب شهادة النساء، ومسلم رقم (٨٨٩) في العيدين في فاتحته، والنسائي ٣ / ١٨٧ في العيدين، باب استقبال الإمام الناس بوجهه في الخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣١) قال: حدثنا وكيع. وفي (٣/٣٦) قال: حدثنا أبو عامر، وفي (٣/٣٦) أيضا، قال: حدثناه عبد الله بن الحارث. وفي (٣/٤٢) قال: حدثنا إسماعيل بن عمر أبو المنذر. وفي (٣/٥٤) قال: حدثنا عبد الرزاق. وفي (٣/٥٤) قال: حدثنا يحيى. ومسلم (٣/٢٠) قال: حدثنا يحيى ابن أيوب، وقتيبة، وابن حجر، قالوا: حدثنا إسماعيل بن جعفر، وابن ماجة (١٢٨٨) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة. والنسائي (٣/١٨٧) قال: أخبرنا قتيبة، قال: حدثنا عبد العزيز. وفي (٣/١٩٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (١٤٤٥) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع. وفي (١٤٤٩) قال: حدثنا علي بن حجر السعدي، قال: حدثنا إسماعيل ابن جعفر.\nتسعتهم - وكيع، وأبو عامر، وابن الحارث، وأبو المنذر، وعبد الرزاق، ويحيى، وإسماعيل بن جعفر، وأبو أسامة، وعبد العزيز بن محمد - عن داود بن قيس الفراء.\n٢- وأخرجه أحمد (٣/٥٦) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني الحارث بن عبد الرحمن.\n٣- وأخرجه البخاري (٢/٢٢) . وابن خزيمة (١٤٣٠) قال: حدثنا محمد بن يحيى، وزكريا بن يحيى بن أبان.\nثلاثتهم - البخاري، وابن يحيى، وزكريا - قالوا: حدثنا سعيد بن أبي مريم، قال: حدثنا محمد بن جعفر، قال: أخبرني زيد وهو ابن أسلم.\nثلاثتهم - داود، والحارث، وزيد عن عياض بن عبد الله بن أبي سرح، فذكره.\n(*) الروايات جاءت مطولة ومختصرة.\nوبلفظ: «خرج رسول الله، -ﷺ- في أضحى أو فطر إلى المصلى، فمر على النساء، فقال: يا معشر النساء، تصدقن. فإني أريتكن أكثر أهل النار» .\nأخرجه البخاري (١/٨٣، ٢/٤٩، ٣/٤٥، ٢٢٦) ومسلم (١/٦١) قال: حدثنا الحسن بن علي الحلواني، وأبو بكر بن إسحاق. وابن خزيمة (٢٠٤٥) (٢٤٦٢) قال: حدثنا محمد بن يحيى، وزكريا ابن يحيى بن أبان.\nخمستهم - البخاري، والحسن، وأبو بكر، ومحمد بن يحيى، وزكريا - قالوا: حدثنا سعيد بن أبي مريم، قال: حدثنا محمد بن جعفر، قال: أخبرني زيد بن أسلم، عن عياض بن عبد الله، فذكره.\n(*) رواية البخاري (٣/٤٥) مختصرة على «أليس إذا حاضت لم تصل ولم تصم؟ فذلك نقصان دينها» .\n(*) ورواية البخاري (٣/٢٢٦) مختصرة على «أليس شهادة المرأة مثل نصف شهادة الرجل؟ قلنا: بلى. قال: فذلك من نقصان عقلها» .\n(*) لم يذكر مسلم متن الحديث، وإنما ذكره عقب حديث عبد الله بن عمر، ﵄، في كتاب الإيمان.\n(*) وروايات ابن خزيمة مختصرة.","vol":"6","page":137},{"text":"٤٢٤٣ - (ط) محمد بن شهاب الزهري - ﵀ -: أَنَّ رسولَ الله - ﷺ- «كان يصلي يوم الفطر والأضحى قبل الخُطبة» (١) .\nقال مالك: «وبلغني: أن أبا بكر وعمرَ بنَ الخطاب كانا يفعلان ذلك» . أَخرجه الموطأ (٢) .\n_________\n(١) رواه مالك في الموطأ ١ / ١٧٨ في العيدين، باب الأمر بالصلاة قبل الخطبة في العيدين، وإسناده منقطع، وقد وصله البخاري ٢ / ٣٧٥ في العيدين، باب المشي والركوب إلى العيد، ومسلم رقم (٨٨٨) في العيدين في فاتحته من حديث ابن عمر ﵁ أن رسول الله ﷺ كان يصلي في الأضحى والفطر ثم يخطب.\n(٢) رواه مالك في الموطأ ١ / ١٧٨ في العيدين، باب الأمر بالصلاة قبل الخطبة في العيدين، وإسناده معضل، وقد وصله البخاري ٢ / ٣٧٧ في العيدين، باب الخطبة بعد العيد، ومسلم رقم (٨٨٤) في العيدين في فاتحته من حديث ابن عباس ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الرواية الأولى أخرجها مالك في الموطأ (٤٢٩) عن ابن شهاب فذكره.\nوقال الزرقاني في شرح الموطأ (١/٥١٣):مرسل متصل من وجوه صحاح، فأخرجه الشيخان من طريق عبيد الله،عن نافع، عن ابن عمر، فذكره. ولهما عن جابر أن النبي -ﷺ- خرج يوم الفطر، فبدأ بالصلاة قبل الخطبة،والثانية في الموطأ (٤٣٠) فذكره بلاغا.\nوقال الزرقاني في شرح الموطأ (١/٥١٣): بلاغه صحيح، ففي الصحيحين عن ابن عباس، شهدت العيد مع رسول الله -ﷺ- وأبي بكر وعمر وعثمان. فكلهم كانوا يصلون قبل الخطبة.","vol":"6","page":139},{"text":"٤٢٤٤ - (س) أبو عبيد (١) - مولى ابن عوف (٢): [قال: «شهدتُ علي بن أبي طالب - ﵁ -]- في يوم عيد - بدأَ بالصلاة قبل الخطبة، ثم صلَّى بلا أذان ولا إقامة، ثم قال: سمعتُ رسولَ الله -ﷺ- ينهى أن يُمسِك أحد من نُسُكه [شيئًا] فوق ثلاثة أيام» . أخرجه النسائي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُسُكه): النُّسُك: العبادة، وأراد به هاهنا: الأضحية (٤) .\n_________\n(١) في الأصل: علي، وما أثبتناه من النسائي المطبوع.\n(٢) ويقال: مولى ابن أزهر.\n(٣) ٧ / ٢٣٣ في الضحايا، باب الإذن في أكل لحوم الأضاحي بعد ثلاثة أيام، وإسناده صحيح، وروى الشطر الثاني من الحديث أحمد في \" المسند \" ١ / ١٤٠، وإسناده صحيح أيضًا.\n(٤) في المطبوع: الصحبة، وهو تصحيف عن الضحية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"6","page":140},{"text":"٤٢٤٥ - (خ م د ت س) البراء بن عازب - ﵁ -: قال: «خرجَ رسولُ الله - ﷺ- يوم الأضْحَى إِلى البقيع، فصلَّى ركعتين، ثم أَقبل علينا بوجهه، وخطبَ، وقال: إِن [أولَ] ما نبدأُ به في يومنا هذا؟ أن نُصلِّيَ، ثم نرجعَ فَنَنْحرَ، فمن فعل ذلك فقد أصابَ سُنَّتَنا، ومن نحر قبل الصلاة فإنما هو لحم قدَّمه لأهله، ليس من النُّسُك في شيء ... الحديث» .\nوقد تقدَّم ذِكْرُه باختلاف طرقه في «باب الأضاحي» من «كتاب ⦗١٤١⦘ الحج» في حرف الحاء. أَخرجه الجماعة إِلا الموطأ (١) .\n_________\n(١) رواه البخاري ٢ / ٣٧٧ في العيدين، باب الخطبة بعد العيد، وفي الأضاحي، باب قول النبي ﷺ لأبي بردة: ضح بالجذع من المعز، وباب سنة الأضحية، وباب الذبح بعد الصلاة، وباب من ذبح قبل الصلاة أعاد، وفي العيدين، باب الذبح بعد الصلاة، وباب من ذبح قبل الصلاة أعاد، وفي العيدين، باب سنة العيدين لأهل الإسلام، وباب الأكل يوم النحر، وباب التكبير إلى العيد، وباب استقبال الناس الإمام في خطبة العيد، وباب كلام الإمام والناس في خطبة العيد، ومسلم رقم (١٩٦١) في الأضاحي، باب وقتها، والترمذي رقم (١٥٠٨) في الأضاحي، باب ما جاء في الذبح بعد الصلاة، وأبو داود رقم (٢٨٠٠) في الضحايا، باب ما يجوز من السن في الضحايا، والنسائي ٧ / ٢٢٢ و٢٢٣ في الضحايا، باب ذبح الضحية قبل الإمام، وأخرجه أيضًا الدارمي في \" السنن \" ٢ / ٨٠ في الأضاحي، باب في الذبح قبل الصلاة، وقد تقدم الحديث رقم (١٦٦١) وفيه بعض الفوائد فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"6","page":140},{"text":"٤٢٤٦ - (س) البراء بن عازب - ﵁ -:قال: «خطبنا رسولُ الله -ﷺ- يوم النحر بعد (١) الصلاة» . أخرجه النسائي (٢) .\n_________\n(١) في الأصل والمطبوع قبل الصلاة، وما أثبتناه موافق لما في نسخ النسائي المخطوطة في دار الكتب الظاهرية، والمطبوعة، وهو الصواب.\n(٢) ٣ / ١٨٥ في العيدين، باب الخطبة في العيدين بعد الصلاة، ورواه البخاري أيضًا ٢ / ٣٧٣ في العيدين، باب الأكل يوم النحر، ومسلم رقم (١٩٦١) في الأضاحي. أقول: وهو إحدى روايات الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه النسائي (٣/١٨٤-١٨٥) قال: أخبرنا قتيبة، قال: حدثنا أبو الأحوص، عن منصور، عن الشعبي، فذكره.\nوانظر ما قبله.","vol":"6","page":141},{"text":"٤٢٤٧ - (د س) عبد الله بن السائب - ﵁ -: قال: «شهدتُ مع رسولِ الله - ﷺ- صلاةَ العيد يوم الفطر، فكبَّر تكبيرَ العيد، فلما قضى الصلاةَ قال: إِنا نخطُب، فمن أحبَّ أن يجلسَ للخطبة فليجلسْ، ومن أحب أَن يذهبَ فليذهبْ» . قال أبو داود: هذا يروى مرسلًا. ⦗١٤٢⦘\nوفي رواية النسائي: «أن النبيَّ - ﷺ- صلَّى العيد، فقال: من أحبَّ أن ينصرفَ فلينصرفْ، ومن أَحب أن يُقيم للخطبة فليُقِمْ» (١) .\n_________\n(١) رواه أبو داود رقم (١١٥٥) في الصلاة، باب الجلوس للخطبة، والنسائي ٣ / ١٨٥ في العيدين، باب التخيير بين الجلوس في الخطبة للعيدين، وقال الشوكاني في \" نيل الأوطار \": قال النسائي: هذا خطأ، والصواب مرسل، أقول: وفيه أيضًا عنعنة ابن جريج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٥٥) قال: حدثنا محمد بن الصباح البزاز. وابن ماحة (١٢٩٠) قال: حدثنا هدية بن عبد الوهاب، وعمرو بن رافع البجلي. والنسائي (٣/١٨٥) قال: حدثنا محمد بن يحيى ابن أيوب. وابن خزيمة (١٤٦٢) قال: حدثنا محمد بن عمرو بن تمام المصري، قال: حدثنا نعيم بن حماد.\nخمستهم - محمد بن الصباح، وهدية، وعمرو، ومحمد بن يحيى، ونعيم - عن الفضل بن موسى السيناني، عن ابن جريج، عن عطاء، فذكره.\n(*) قال أبو داود: هذا مرسل، عن عطاء عن النبي -ﷺ-. وقال النسائي: خطأ، والصواب، مرسل. وقال ابن خزيمة: هذا حديث خراساني غريب غريب، لا نعلم أحدا رواه غير الفضل بن موسى السيناني.","vol":"6","page":141},{"text":"٤٢٤٨ - (س) أبو كاهل الأحمسي - ﵁ -: قال: «رأيتُ النبيَّ -ﷺ- يخطبُ على ناقته وحبَشِيّ يأخذ بخِطَام الناقة» . أَخرجه النسائي (١) .\n_________\n(١) ٣ / ١٨٥ في العيدين، باب الخطبة على البعير، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٦٠٣) قال: حدثنا وكيع. وابن ماجة (١٢٨٤) قال: حدثنا محمد بن عبد الله ابن نمير. قال: حدثنا وكيع. والنسائي (٣/١٨٥) قال: أخبرنا يعقوب بن إبراهيم. قال:حدثنا ابن أبي زائدة. وفي الكبرى تحفة الأشراف (٩/١٢١٤٢) عن إسحاق بن منصور، عن أبي أسامة.\nثلاثتهم - وكيع، ويحيى بن أبي زائدة، وأبو أسامة - عن إسماعيل بن أبي خالد، عن أخيه. فذكره.\n(*) في رواية وكيع. قال إسماعيل بن أبي خالد: رأيت أبا كاهل وكانت له صحبة.\n(*) وأخرجه ابن ماجة (١٢٨٥) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا محمد بن عبيد. قال: حدثنا إسماعيل بن أبي خالد، عن قيس بن عائذ، هو أبو كاهل. فذكره. ولم يقل إسماعيل: عن أخيه.","vol":"6","page":142},{"text":"٤٢٤٩ - (د) البراء بن عازب - ﵁ -: «أَنَّ رسولَ الله - ﷺ- نُووِلَ يومَ العيدِ قَوسًا يخطبُ عليه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١١٤٥) في الصلاة، باب يخطب على قوس، وإسناده ضعيف، فيه أبو جناب يحيى بن أبي حية الكلبي، وقد ضعفوه لكثرة تدليسه، كما قال الحافظ في \" التقريب \".\nأقول: ولكن له شاهد عند أبي داود من حديث الحكم بن حزن الكلفي، وهو حديث طويل، وفيه: فقام متوكئًا على عصى أو قوس فحمد الله وأثنى عليه ... الحديث، وإسناده حسن، وصححه ابن السكن وابن خزيمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٤٥) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن عيينة، عن أبي جناب، عن يزيد بن البراء، عن أبيه، فذكره.\nقلت: فيه أبو جناب يحيى بن أبي حية، قال عنه الحافظ في التقريب:ضعفوه لكثرة تدليسه.","vol":"6","page":142},{"text":"٤٢٥٠ - () عبد الله بن عباس - ﵄ -: قال: «كان رسولُ الله - ﷺ- إذا خطب بالمُصلَّى تَنَكَّبَ على قوس أَو عصا» . أخرجه ... (١) . ⦗١٤٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَنكَّب): على قوسه: إذا اتكأ عليها.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أبو الشيخ ابن حبان في \" كتاب أخلاق النبي ﷺ \" صفحة ١٤٦، وفي سنده الحسن بن عمارة، وهو متروك، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، ولم أقف عليه.","vol":"6","page":142},{"text":"[الفرع] السادس: في القراءة في الصلاة\n٤٢٥١ - (م ط د ت س) عبيد الله بن عبد الله بن عتبة بن مسعود (١): «أن عمر بن الخطاب سألَ أبا واقد اللَّيثي: ما كان يقرأ به رسولُ الله - ﷺ- في الأضحى والفطر؟ قال: كان يقرأُ فيهما بـ: ﴿ق. والقُرآنِ المجيد﴾ و: ﴿اقْتَرَبت الساعةُ وانشَقَّ القمرُ﴾ قال عمر: صدقتَ» .\nوفي أخرى قال أبو واقد اللَّيثي: «قد سألني عمر بن الخطاب عما قرأ به رسولُ الله - ﷺ- في يوم العيد؟ فقلت: بـ: ﴿اقْتَرَبت الساعةُ﴾ و: ﴿ق. والقُرآنِ المَجِيدِ﴾» . أخرجه مسلم.\nوأَخرج الموطأ، وأَبو داود، والترمذي، والنسائي الرواية الأولى، ولم يذكر واحد من الجماعة قول عمر: «صدقتَ» وهو مما وجدتُه في كتاب رزين (٢) .\n_________\n(١) وروايته عن عمر ﵁ مرسلة، لأنه لم يدرك عمر ﵁، ولكن الحديث متصل في الرواية الثانية عند مسلم، فهو صحيح.\n(٢) رواه مسلم رقم (٨٩١) في العيدين، باب ما يقرأ به في صلاة العيدين، والموطأ ١ / ١٨٠ في العيدين، باب ما جاء في التكبير والقراءة في صلاة العيدين، وأبو داود رقم (١١٥٤) في الصلاة، باب ما يقرأ في الأضحى والفطر، والترمذي رقم (٥٣٤) في الصلاة، باب ما جاء في القراءة في العيدين، والنسائي ٣ / ١٨٣ و١٨٤ في العيدين، باب القراءة في العيدين بـ ﴿ق﴾ و﴿اقتربت﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (١٢٨) .والحميدي (٨٤٩) قال: حدثنا سفيان. وأحمد (٥/٢١٧) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا مالك. ومسلم (٣/٢١) قال: حدثنا يحيى ابن يحيى. قال: قرأت على مالك. وأبو داود (١١٥٤) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١٢٨٢) قال: حدثنا محمد بن الصباح. قال: أنبأنا سفيان والترمذي (٥٣٤) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن بن عيسى. قال: حدثنا مالك ابن أنس وفي (٥٣٥) قال: حدثنا هناد. قال: حدثنا سفيان بن عيينة. والنسائي (٣/١٨٣) قال: أخبرنا محمد بن منصور. قال: أنبأنا سفيان. وفي الكبرى تحفة الأشراف (١١/١٥٥١٣) عن قتيبة، عن مالك.\nكلاهما - سفيان بن عيينة، ومالك بن أنس - عن ضمرة بن سعيد المازني، عن عبيد الله بن عبد الله بن عتبة، فذكره.\nأخرجه أحمد (٥/٢١٩) قال: حدثنا يونس وسريج. ومسلم (٣/٢١) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا أبو عامر العقدي. والنسائي في الكبرى تحفة الأشراف (١١/١٥٥١٣) عن أحمد بن سعيد، عن يونس بن محمد. وابن خزيمة (١٤٤٠) قال: حدثنا محمد بن إبراهيم بن كثير الصوري بالفسطاط. قال: حدثنا سريج بن النعمان. (ح) وحدثناه أبو الأزهر من أصله. قال: حدثنا أبو أسامة.\nأربعتهم - يونس بن محمد، وسريج بن النعمان، وأبو عامر العقدي، وأبو أسامة حماد بن أسامة - عن فليح بن سليمان، عن ضمرة بن سعيد، عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن أبي واقد الليثي. قال: سألني عمر بن الخطاب عما قرأ به رسول الله -ﷺ- في يوم العيد ... فذكره.\n(*) قال أبو بكر بن خزيمة: لم يسند هذا الخبر أحد أعلمه غير فليح بن سليمان. رواه مالك بن أنس وابن عيينة، عن ضمرة بن سعيد، عن عبيد الله بن عبد الله. وقالا: إن عمر سأل أبا واقد الليثي.","vol":"6","page":143},{"text":"٤٢٥٢ - (م ط ت د س) النعمان بن بشير - ﵁ -: قال: «كان النبيُّ - ﷺ- يقرأ في العيدين والجمعة بـ: ﴿سبح اسم ربك الأعلى﴾ و: ﴿هل أتاكَ حديث الغاشية﴾ وربما اجتمعا في يوم واحد فقرأ بهما» . أخرجه الجماعة إِلا البخاري (١) .\n_________\n(١) رواه مسلم رقم (٨٧٨) في الجمعة، باب ما يقرأ به في صلاة الجمعة، والموطأ ١ / ١١١ في الجمعة، باب القراءة في صلاة الجمعة، وأبو داود رقم (١١٢٢) و(١١٢٣) في الصلاة، باب ما يقرأ به في الجمعة، والترمذي رقم (٥٣٣) في الصلاة، باب ما جاء في العيدين، والنسائي ٣ / ١٨٤ في العيدين، باب القراءة في العيدين بـ ﴿سبح اسم ربك الأعلى﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"6","page":144},{"text":"<span data-type=\"title\" id=toc-831>[الفرع] السابع: في إجتماع العيد والجمعة</span>\n٤٢٥٣ - (د س) إِياس بن أبي رملة الشامي - ﵀ -: قال: «شهدتُ معاويةَ بنَ أبي سفيان وهو يسأل زيدَ بنَ أرقم قال: شهدتَ مع رسولِ الله - ﷺ- عيدين اجتمعا في يوم واحد؟ قال: نعم، قال: فكيف صنع؟ قال: صلى العيد، ثم رخَّص في الجمعة، ثم قال: من شاء أن يُصلِّيَ فليُصلِّ» . أخرجه أبو داود.\nوفي رواية النسائي «قال: نعم، صلَّى العيد من أول النهار ورخَّص في الجمعة» (١) .\n_________\n(١) رواه أبو داود رقم (١٠٧٠) في الصلاة، باب إذا وافق يوم الجمعة يوم عيد، والنسائي ٣ / ١٩٤ في العيدين، باب الرخصة في التخلف عن الجمعة لمن شهد العيد، ورواه أيضًا أحمد في \" المسند \" ٤ / ٣٧٢ وابن ماجة رقم (١٣١٠) في إقامة الصلاة، باب فيما إذا اجتمع العيدان في يوم، وفي سنده إياس بن أبي رملة الشامي، وهو مجهول، ولكن يشهد له الأحاديث التي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٧٢) قال: حدثنا عبد الرحمن. والدارمي (١٦٢٠) قال: أخبرنا عبيد الله ابن موسى. وأبو داود (١٠٧٠) قال: حدثنا محمد بن كثير. وابن ماجة (١٣١٠) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا أبو أحمد. والنسائي (٣/١٩٤) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن بن مهدي. وابن خزيمة (١٤٦٤) قال: حدثنا أبو موسى، قال: حدثنا عبد الرحمن.\nأربعتهم - عبد الرحمن، وعبيد الله، ومحمد بن كثير، وأبو أحمد - عن إسرائيل، عن عثمان بن المغيرة، عن إياس بن أبي رملة الشامي، فذكره.\nقلت: في سنده إياس بن أبي رملة الشامي، قال عنه الحافظ في التهذيب (١/٣٨٨)، ذكره ابن حبان في الثقات، وقال ابن المنذر: إياس مجهول، وقال ابن القطان هو كما قال.","vol":"6","page":144},{"text":"٤٢٥٤ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «[قد] اجتمع في يومكم هذا عيدان، فمن شاء أجزأه من الجمعة، وإِنَّا مُجَمِّعون» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُجَمِّعُون): التَّجْميع: إقامة الجمعة.\n_________\n(١) رقم (١٠٧٣) في الصلاة، باب إذا وافق يوم الجمعة يوم عيد، ورواه أيضًا ابن ماجة رقم (١٣١١) في إقامة الصلاة، باب ما جاء فيما إذا اجتمع العيدان في يوم، من حديث أبي هريرة وابن عباس ﵄، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الصلاة (٢١٨:٤) عن محمد بن مصفى، وعمرو بن حفص الوصابي. وابن ماجة في الصلاة ٢٠٥: ٣ عن محمد بن يحيى، عن يزيد بن عبد ربه.\nثلاثتهم عن بقية بن الوليد، عن شعبة، عن مغيرة الضبي، عن عبد العزيز بن رفيع المكي،عن أبي صالح، فذكره.\nوله شاهد عن ابن عباس. أخرجه ابن ماجة (١٣١١) قال: حدثنا محمد بن المصفى، قال: حدثنا بقية، قال: حدثنا شعبة، قال: حدثني مغيرة الضبي، عن عبد العزيز بن رفيع، عن أبي صالح، فذكره.","vol":"6","page":145},{"text":"٤٢٥٥ - (د س) عطاء بن أبي رباح: قال: «صلى بنا ابنُ الزبير يوم عيد في يوم جمعة أولَ النهار، ثم رُحْنا إِلى الجمعة، فلم يخرج إِلينا، فصلَّينا وُحْدانًا، وكان ابن عباس بالطائف، فلما قَدِمَ ذكرنا ذلك له، فقال: أصابَ السُّنَّة» .\nوفي رواية قال: «اجتمع يومُ جمعة ويومُ فطر على عهد ابن الزبير، فقال: عيدانِ اجتمعا في يوم واحد، فجمعهما جميعًا، فصلاهما ركعتين بُكْرة، لم يزد عليهما حتى صلى العصر» . أخرجه أبو داود.\nوفي رواية النسائي قال: «اجتمع عيدان على عهد ابن الزبير، فأخَّر الخروجَ حتى تعالى النهارُ، ثم خرج فخطب، فأَطال الخطبة، ثم نزل فصلى، ⦗١٤٦⦘ ولم يصلِّ الناسُ يومئذ الجمعةَ، فذُكِر ذلك لابن عباس، فقال: أصابَ السُّنَّةَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وُحْدانًا): جمع واحد، والمراد: صلينا منفردين واحدًا واحدًا.\n_________\n(١) رواه أبو داود رقم (١٠٧١) و(١٠٧٢) في الصلاة، باب إذا وافق يوم الجمعة يوم عيد، من حديث عطاء، وإسناده صحيح، والنسائي ٣ / ١٩٤ في العيدين، باب الرخصة في التخلف عن الجمعة لمن شهد العيد من حديث وهب بن كيسان، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (١٠٧١) قال: حدثنا محمد بن طريف البجلي، قال: حدثنا أسباط، عن الأعمش، عن عطاء بن أبي رباح، فذكره.\nورواية النسائي: أخرجها (٣/١٩٤) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى. وابن خزيمة (١٤٦٥) قال: حدثنا بندار، قال: حدثنا يحيى. (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا يحيى. (ح) وحدثنا أحمد بن عبدة، قال: أخبرنا سليم يعني ابن أخضر.\nكلاهما - يحيى وسليم - قالا: حدثنا عبد الحميد بن جعفر من بني عوف بن ثعلبة، قال: حدثني وهب بن كيسان، فذكره.","vol":"6","page":145},{"text":"[الفرع] الثامن: في الإفطار قبل الخروج، والمشي إلى العيد\n٤٢٥٦ - (خ ت) أنس بن مالك - ﵁ -: قال: «كان رسولُ الله -ﷺ- لا يغدو يوم الفطر حتى يأكلَ تَمَرات، ويأكلُهنَّ وِتْرًا» . أخرجه البخاري.\nوفي رواية الترمذي: «أن النبيَّ - ﷺ- كان يفطر على تمرات يوم الفطر، قبل أَن يخرجَ إِلى المُصلَّى» (١) .\n_________\n(١) رواه البخاري ٢ / ٣٧٢ في العيدين، باب الأكل يوم الفطر قبل الخروج، والترمذي رقم (٥٤٣) في الصلاة، باب ما جاء في الأكل يوم الفطر قبل الخروج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٢٦) قال: حدثني حرمي بن عمارة، وابن خزيمة (١٤٢٩) قال: حدثنا محمد بن علي بن محرز، قال: حدثنا أبو النضر.\nكلاهما - حرمي، وأبو النضر - قالا: حدثنا المرجي بن رجاء.\n٢- وأخرجه أحمد (٣/٢٣٢) قال: حدثنا علي بن عاصم.\n٣- وأخرجه البخاري (٢/٢١) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا سعيد بن سليمان. وابن ماجة (١٧٥٤) قال: حدثنا جبارة بن المغلس.\nكلاهما - سعيد، وجبارة - قالا: حدثنا هشيم.\nثلاثتهم - المرجي، وعلي، وهشيم - عن عبيد الله بن أبي بكر، فذكره.\nورواية الترمذي: أخرجها عبد بن حميد (١٢٣٧) قال: أخبرنا زكريا بن عدي. والدارمي (١٦٠٩) قال: حدثنا عمرو بن عون. والترمذي (٥٤٣) قال: حدثنا قتيبة. وابن خزيمة (١٤٢٨) قال: حدثنا أحمد بن منيع.\nأربعتهم - زكريا، وعمرو، وقتيبة، وابن منيع - قالوا: حدثنا هشيم، عن محمد بن إسحاق، عن حفص، فذكره.","vol":"6","page":146},{"text":"٤٢٥٧ - (ت) علي بن أبي طالب - ﵁ -: قال: «من السُّنَّةِ أن تخرجَ إِلى العيد ماشيًا، وأن تأكلَ شيئًا قبل أن تخرجَ» . ⦗١٤٧⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٣٠) في الصلاة، باب ما جاء في المشي يوم العيد، ورواه ابن ماجة رقم (١٢٩٦) في إقامة الصلاة، باب ما جاء في الخروج إلى العيد ماشيًا، وفي سنده الحارث بن عبد الله الأعور، وهو ضعيف جدًا، ورواه أيضًا ابن ماجة من حديث ابن عمر، وسعد القرظ، وأبي رافع، وأسانيدها كلها ضعيفة، وفي الباب أيضًا عن عبد الرحمن بن حاطب رواه أبو نعيم، وعن سعد رواه البزار، فهذه الروايات يشد بعضها بعضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه ابن ماجة (١٢٩٦) قال: حدثنا يحيى بن حكيم، قال: حدثنا أبو داود، قال: حدثنا زهير. والترمذي (٥٣٠) قال: حدثنا إسماعيل بن موسى، قال: حدثنا شريك.\nكلاهما - زهير، وشريك - عن أبي إسحاق، عن الحارث، فذكره.\n(*) رواية زهير مختصرة على المشي.\nوقال الترمذي: هذا حديث حسن.","vol":"6","page":146},{"text":"٤٢٥٨ - (ت) بريدة - ﵁ -: قال: «كان النبيُّ - ﷺ- لا يخرج يوم الفطر حتى يَطْعَمَ، ولا يَطْعَمُ يوم الأضحى حتى يصلِّيَ» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٥٤٢) في الصلاة، باب ما جاء في الأكل يوم الفطر قبل الخروج، وإسناده حسن، ورواه أيضًا أحمد في \" المسند \"، وابن حبان في صحيحه، وابن ماجة، والدارقطني، والحاكم، والبيهقي وصححه ابن القطان. قال الترمذي: وفي الباب عن علي وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (٥/٣٥٢) قال: حدثنا أبو عبيدة الحداد. وفي (٥/٣٦٠) قال: حدثنا حرمي بن عمارة. وابن ماجة (١٧٥٦) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو عاصم. والترمذي (٥٤٢) قال: حدثنا الحسن بن الصباح البزار، قال: حدثنا عبد الصمد بن عبد الوارث. وابن خزيمة (١٤٢٦) قال: حدثنا محمد بن الوليد. قال: حدثنا أبو عاصم.\nأربعتهم - أبو عبيدة، وحرمي، وأبو عاصم، وعبد الصمد - عن ثواب بن عتبة المهري.\n٢- وأخرجه أحمد (٥/٣٥٢) قال: حدثنا يونس. والدارمي (١٦٠٨) قال: أخبرنا يحيى بن حسان.\nكلاهما - يونس، ويحيى - قالا: حدثنا عقبة بن عبد الله الرفاعي الأصم.\nكلاهما - ثواب، وعقبة - عن عبد الله بن بريدة، فذكره.\nوقال الترمذي: حديث بريدة بن حصيب الأسلمي حديث غريب.","vol":"6","page":147},{"text":"٤٢٥٩ - (د) عبد الله بن عمر - ﵄ -: «أَنَّ رسولَ الله - ﷺ- أخذ يوم العيد في طريق، ثم رجع في طريق آخر» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١١٥٦) في الصلاة، باب الخروج إلى العيد في طريق ويرجع في طريق، وإسناده ضعيف فيه عبد الله بن عمر العمري، وهو ضعيف، لكن للحديث شواهد، يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٠٩) (٩٧٨١) قال: حدثنا هارون بن معروف. قال أبو عبد الرحمن، عبد الله بن أحمد: وسمعته أنا من هارون بن معروف، قال: حدثنا ابن وهب. وأبو داود (١١٥٦) قال: حدثنا عبد الله بن مسلمة. وابن ماجة، (١٢٩٩) قال: حدثنا يحيى بن حكيم، قال: حدثنا أبو قتيبة.\nثلاثتهم - ابن وهب، وعبد الله بن مسلمة، وأبو قتيبة، سلم بن قتيبة - قالوا: حدثنا عبد الله بن عمر، عن نافع، فذكره.\nقلت: مدار الحديث علي عبد الله بن عمر، ثقة، غير أن الحفاظ لم يرضوا حفظه، لأنه كان ممن غلب عليه الصلاح حتى غفل عن الضبط فاستحق الترك.","vol":"6","page":147},{"text":"٤٢٦٠ - (خ) جابر بن عبد الله - ﵄ -: قال: «كان رسولُ الله -ﷺ- إذا كان يومُ عيد خالفَ الطريقَ» . أخرجه البخاري، وقال: رواه سعيد عن أَبي هريرة. وحديث جابر أصح (١) .\n_________\n(١) رواه البخاري ٢ / ٣٩٢ في العيدين، باب من خالف الطريق إذا رجع يوم العيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٢٩) قال: حدثنا محمد، قال: أخبرنا أبو تميلة، يحيى بن واضح، عن فليح بن سليمان، عن سعيد بن الحارث، فذكره.","vol":"6","page":147},{"text":"٤٢٦١ - (ت) أبو هريرة - ﵁ -: قال: «كان رسولُ الله - ﷺ- إذا خرج يوم العيد في طريق رجع في غيره» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٤١) في الصلاة، باب ما جاء في خروج النبي ﷺ إلى العيد في طريق ورجوعه من طريق آخر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٨) قال: حدثنا يونس بن محمد. والدارمي (١٦٢١) قال: أخبرنا محمد ابن الصلت. وابن ماجة (١٣٠١) قال: حدثنا محمد بن حميد. قال: حدثنا أبو تميلة. والترمذي (٥٤١) قال: حدثنا عبد الأعلى بن واصل بن عبد الأعلى الكوفي وأبو زرعة. قالا: حدثنا محمد بن الصلت. وابن خزيمة (١٤٦٨) قال: حدثنا علي بن سعيد وأبو الأزهر، وكتبته من أصله. قالا: حدثنا يونس بن محمد، وهو المؤدب.\nثلاثتهم - يونس بن محمد، ومحمد بن الصلت، وأبو تميلة - عن فليح بن سليمان، عن سعيد بن الحارث، فذكره.\nوقال الترمذي: حديث أبي هريرة حديث حسن غريب.","vol":"6","page":148},{"text":"٤٢٦٢ - (د) بكر بن مبشر الأنصاري - ﵁ -: قال: «كنتْ أَغْدُو مع أصحاب رسول الله - ﷺ- إِلى المُصلَّى يومَ الفطرِ ويومَ الأضحى، فَنَسلُك بُطحَان حتى نأتيَ المُصَلَّى، فنصلِّي مع رسول الله - ﷺ-، ثم نرجعُ من بُطحان إِلى بيوتنا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١١٥٨) في الصلاة، باب إذا لم يخرج الإمام للعيدين يومه يخرج من الغد، وفي سنده مجهولان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٥٨) قال: حدثنا حمزة بن نصير، قال: حدثنا ابن أبي مريم، قال: حدثنا إبراهيم بن سويد، قال: أخبرني أنيس بن أبي يحيى، قال: أخبرني إسحاق بن سالم، فذكره.\nقال عنه الحافظ في التهذيب (١/٢٣٣): وقد أخرجه الحاكم في المستدرك من هذا الوجه وصححه، وكذا صححه ابن السكن.","vol":"6","page":148},{"text":"<span data-type=\"title\" id=toc-832>[الفرع] التاسع: في خروج النساء إلى العيد</span>\n٤٢٦٣ - (خ م د ت س) أم عطية - ﵂ -: قالت: «أُمِرْنا - وفي رواية: أمرَنا - تعني: النبيَّ - ﷺ- أَن نُخرِج في العيدين: العَوَاتِقَ وذواتِ الخُدُورِ، وأمر الحُيَّضَ أن يعْتزِلْنَ مُصلَّى المسلمين» .\nوفي أخرى: «أَمَرنا أَن نَخْرُجَ، ونُخْرِجَ الحُيَّضَ: العواتقَ وذواتِ الخدور - وقال [عبد الله] بن عَوْن: والعواتقُ: ذوات الخدور - فأما الحُيَّضُ: فيشْهدْنَ جماعةَ المسلمين ودعوتَهم، ويعتزْلنَ مصلاهم» . ⦗١٤٩⦘\nقال البخاري عن ابن سيرين: قالت أُم عطية: «سمعتُ رسولَ الله - ﷺ-» .\nوفي رواية قالت: «كنا نُؤمَرُ أن نخرُجَ يوم العيد، حتى نُخْرِجَ البِكْرَ من خِدْرِهَا، حتى نُخْرِجَ الحُيَّضَ، فيكبِّرن بتكبيرهم، ويدعون بدعائهم، يرجون بركةَ ذلك اليوم وطُهْرَتَهُ» .\nوفي أخرى: «كُنَّا نُؤمَرُ بالخروج في العيدين، والمُخبَّأةُ، والبِكرُ، قالت: والحُيَّضُ يخرُجنَ، فيَكُنَّ خلفَ الناس، يُكبِّرْنَ مع الناس» .\nوفي أخرى عن حفصة بنت سيرين قالت: «كنا نمنع جَوَارِيَنَا - وفي رواية: عوَاتِقَنَا - أن يخرجْنَ يومَ العيد، فجاءت امرأة، فنزلت قَصْر بني خلف، فأتيتُها فحدَّثَتْ أَن زوْجَ أختها غزا مع رسول الله -ﷺ- ثنتي عَشْرَةَ غزوة، فكانت أختها معه في ستِّ غزوات، قالت: فكنَّا نقوم على المرضَى ونُدَاوي الكَلْمَى، فقالت: يا رسول الله، على إِحدانا بأس إِذا لم يكن لها جِلباب أن لا تخرج - تعني في العيد؟ - قال: لتُلبِسْها صاحبتُها من جلبابها، وَيَشْهَدْنَ الخيرَ ودعوةَ المؤمنين. قالت حفصة: فلما قدمت أُمُّ عطيةَ أتيتُها، فسأَلتُها: أسمعتِ في كذا [وكذا]؟ قالت: نعم بأبي - وقَلَّما ذكرتِ النبيَّ - ﷺ- إِلا قالت: بأبي - قال: لِتَخْرُجِ العواتقُ وذَوَاتُ الخدور - أو قال: العواتقُ ذواتُ الخدور، شك أيوب - والحُيَّضُ، فتعتزلُ الحائضُ المصلَّى، ولتشهدِ ⦗١٥٠⦘ الخيرَ ودعوةَ المؤمنين، قالت: فقلت لها: الحُيَّضُ؟ قالت: نعم، أليس الحائض تشهد عرفات، وتشهد كذا وتشهد كذا؟» .\nوفي أخرى قالت: «أمرنا رسولُ الله - ﷺ- أن نُخْرِجَهنَّ في الفطر والأضحى: العواتقَ والحُيَّضَ وذواتِ الخدور، فأما الحيَّضُ، فيعتزلْنَ الصلاة، ويشهدْنَ الخيرَ ودعوةَ المسلمين، قلت: يا رسولَ الله، إِحدانا لا يكون لها جِلباب؟ قال: لتُلْبِسْها أختُها من جلبابها» . أخرجه البخاري، ومسلم.\nوفي رواية الترمذي: «أَنَّ رسولَ الله - ﷺ- كان يُخْرِجُ الأَبكارَ، والعواتِقَ، وذواتِ الخدور، والحُيَّضَ في العيدين، فأما الحُيَّضُ فَيعتزِلْنَ المُصَلَّى، ويشهدْنَ دعوةَ المسلمين.\nقالت إحداهن: يا رسولَ الله إِن لم يكن لها جلباب؟ قال: فَلْتُعِرْها أختُها من جلابيبها» .\nوفي رواية أبي داود مثل رواية الترمذي، ولم يذكر الأَبكار والعواتق، وقال: «تُلْبِسُها صاحبتُها طائفة من ثوبها» .\nوفي أخرى له قالت: «ويعتزلُ الحيَّضُ مصلَّى المسلمين» . ولم يذكر الثوب.\nوفي أخرى له قالت: «والحيَّضُ يكنَّ خَلفَ الناس، فيكبِّرنَ مع الناس» . ⦗١٥١⦘\nوله في أخرى: «أَنَّ رسولَ الله - ﷺ- لما قدم المدينةَ جمع نساءَ الأنصار في بيت، فأرسل إلينا عمرَ بن الخطاب، فقام على الباب فسلَّم علينا، فرددنا ﵇، ثم قال: أنا رسولُ رسولِ الله -ﷺ- إِليكُنَّ، وأُمرنا بالعيدين أن نُخْرِجَ فيهما الحُيَّضَ والعُتَّقَ، ولا جمعةَ علينا، ونهانا عن اتِّباع الجنائز» .\nوفي رواية النسائي: قالت حفصة بنت سيرين: «كانت أم عطية لا تذكر رسولَ الله - ﷺ- إلا قالت: بأبي، فقلتُ: أسمعتِ رسولَ الله - ﷺ- يذكر كذا وكذا؟ قالت: نعم، بأبي، قال: لِتَخْرُجِ العواتقُ، وذواتُ الخدور، والحيَّضُ، فيشهدنَ العيدَ ودعوةَ المسلمين، وليعتزِل الحيَّضُ المصلَّى» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العواتق): جمع عاتق، وهي المرأة المخدرة إلى أن تدرك، وكذلك العُتَّق مثل حائض وحُيَّض. ⦗١٥٢⦘\n(الخُدُور): جمع خِدر، وهو الموضع الذي تصان فيه المرأة، والخِدْر: الستر.\n(الكَلْمَى): الجرحى، جمع كَلِيم، أي جريح.\n(الجلباب): الملحفة والإزار الذي تتغطى به المرأة.\n_________\n(١) رواه البخاري ٢ / ٣٨٦ في العيدين، باب خروج النساء والحيض إلى المصلى، وباب إذا لم يكن لها جلباب في العيد، وفي الحيض، باب شهود الحائض العيدين ودعوة المسلمين، وفي الصلاة في الثياب، باب وجوب الصلاة في الثياب، وفي الحج، باب تقضي الحائض المناسك كلها إلا الطواف بالبيت، ومسلم رقم (٨٩٠) في صلاة العيدين، باب ذكر إباحة خروج النساء في العيدين إلى المصلى وشهود الخطبة، وأبو داود رقم (١١٣٦) و(١١٣٧) و(١١٣٨) و(١١٣٩) في الصلاة، باب خروج النساء في العيد، والترمذي رقم (٥٣٩) و(٥٤٠) في الصلاة، باب ما جاء في خروج النساء في العيدين، والنسائي ٣ / ١٨٠ و١٨١ في العيدين، باب خروج العواتق وذوات الخدور في العيدين، وباب اعتزال الحيض مصلى الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٦١ و٣٦٢) قال: حدثنا سفيان. قال: حدثنا أيوب. وأحمد (٥/٨٤) قال: حدثنا إسماعيل. قال: أخبرنا أيوب. وفي (٥/٨٤) قال: حدثنا محمد بن جعفر. قال: حدثنا هشام. (ح) ويزيد. قال: أخبرنا هشام. والدارمي (١٦١٧) قال: أخبرنا إبراهيم بن موسى. قال: حدثنا عبد العزيز بن عبد الصمد، عن هشام، والبخاري (١/٨٨) قال: حدثنا محمد، هو ابن سلام. قال: أخبرنا عبد الوهاب، عن أيوب. وفي (٢/٢٥) قال: حدثنا محمد. قال: حدثنا عمر بن حفص. قال: حدثنا أبي، عن عاصم، وفي (٢/٢٦) قال: حدثنا عبد الله بن عبد الوهاب. قال: حدثنا حماد بن زيد، عن أيوب. وفي (٢/٢٧) قال: حدثنا أبو معمر. قال: حدثنا عبد الوارث. قال: حدثنا أيوب. وفي (٢/١٩٦) قال: حدثنا مؤمل بن هشام. قال: حدثنا إسماعيل، عن أيوب ومسلم (٣/٢٠) قال: حدثنا يحيى بن يحيى. قال: أخبرنا أبو خيثمة، عن عاصم الأحول. (ح) وحدثنا عمرو الناقد. قال: حدثنا عيسى بن يونس. قال: حدثنا هشام. وأبو داود (١١٣٨) قال: حدثنا النفيلي. قال: حدثنا زهير. قال: حدثنا عاصم الأحول. وابن ماجة (١٣٠٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة، عن هشام بن حسان. والترمذي (٥٤٠) قال: حدثنا أحمد ابن منيع. قال: حدثنا هشيم، عن هشام بن حسان. والنسائي (١/١٩٣) و(٣/١٨٠) قال: أخبرنا عمرو بن زرارة. قال: أنبأنا إسماعيل. عن أيوب. وفي الكبرى تحفة الأشراف (١٢/١٨١٣٦) عن أبي بكر بن علي، عن سريج بن يونس، عن هشيم، عن هشام بن حسان. وابن خزيمة (١٤٦٦) قال: حدثنا أبو هاشم زياد بن أيوب. قال: حدثنا إسماعيل بن علية. قال: حدثنا أيوب. وفي (١٤٦٧) قال: حدثنا علي بن مسلم. قال: حدثنا هشيم، عن هشام.\nثلاثتهم - أيوب، وهشام بن حسان، وعاصم الأحول - عن حفصة بنت سيرين، فذكرته.\nوبنحوه أخرجه أحمد (٥/٨٥) قال: حدثنا حسين بن محمد. قال: حدثنا جرير، يعني ابن حازم. والبخاري (١/٩٩) قال: حدثنا موسى بن إسماعيل. قال: حدثنا يزيد بن إبراهيم. وفي (٢/٢٦) قال: حدثنا عبد الله بن عبد الوهاب. قال: حدثنا حماد بن زيد، عن أيوب. وفي (٢/٢٨) قال: حدثنا محمد بن المثنى. قال: حدثنا ابن أبي عدي، عن ابن عون. ومسلم (٣/٢٠) قال: حدثني أبو الربيع الزهراني. قال: حدثنا حماد. قال: حدثنا أيوب. وأبو داود (١١٣٦) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن أيوب ويونس وحبيب ويحيى بن عتيق وهشام في آخرين وفي (١١٣٧) قال: حدثنا محمد بن عبيد. قال: حدثنا حماد. قال: حدثنا أيوب. وابن ماجة (١٣٠٨) قال: حدثنا محمد بن الصباح. قال: أنبأنا سفيان، عن أيوب. والترمذي (٥٣٩) قال: حدثنا أحمد بن منيع. قال: حدثنا هشيم. قال: أخبرنا منصور، وهو ابن زاذان. والنسائي (٣/١٨٠) قال: أخبرنا قتيبة. قال: حدثنا سفيان، عن أيوب. وفي الكبرى تحفة الأشراف (١٢/١٨١٠٨) عن أبي بكر بن علي، عن سريج بن يونس، عن هشيم، عن منصور. وفي (١٢/١٨١١٠) عن أبي بكر بن علي، عن سريج بن يونس، عن هشيم، عن هشام بن حسان. وابن خزيمة (١٤٦٧) قال: حدثنا علي بن مسلم. قال: حدثنا هشيم. قال: أخبرنا منصور، وهو ابن زاذان وهشام.\nتسعتهم - جرير بن حازم، ويزيد بن إبراهيم، وأيوب، وابن عون، ويونس بن عبيد، وحبيب بن الشهيد، ويحيى بن عتيق، وهشام بن حسان، ومنصور - عن محمد بن سيرين، فذكره.","vol":"6","page":148},{"text":"<span data-type=\"title\" id=toc-833>[الفرع] العاشر: في أحاديث متفرقة</span>\n٤٢٦٤ - (س) عبد الله بن عمر - ﵄ -: «أَنَّ رسولَ الله - ﷺ- كان يُخرِجُ العَنَزَةَ يومَ الفطر، ويومَ الأضحى، يُرْكِزُها فيصلي إِليها» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العَنَزَة): قد تقدم ذكرها، وهي شبه العُكّازة، وفي طرفها سنان فيه طول.\n_________\n(١) ٣ / ١٨٣ في العيدين، باب صلاة العيدين إلى العنزة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه النسائي (٣/١٨٣) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق، قال: أنبأنا معمر. عن أيوب. عن نافع، فذكره. وقد تقدم.","vol":"6","page":152},{"text":"٤٢٦٥ - (س) ثعلبة بن زهدم: «أن عليًّا استَخْلفَ أبا مسعود [الأنصاري] على الناسِ، فخرج يوم عيد، فقال: يا أيها الناس، إِنه ليس من السُّنَّةِ أن يُصَلِّى قبل أن يصلِّيَ الإمامُ» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ١٨١ و١٨٢ في العيدين، باب الصلاة قبل الإمام يوم العيد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٣/١٨١) قال: أخبرنا إسحاق بن منصور، قال: أنبأنا عبد الرحمن، عن سفيان، عن الأشعث، عن الأسود بن هلال، عن ثعلبة بن زهدم، فذكره.","vol":"6","page":152},{"text":"٤٢٦٦ - (د س) أبو عمير (١) بن أنس: عن عُمُومة من أَصحاب النبيِّ - ﷺ- «أَن رَكْبًا جاؤوا إِلى النبي - ﷺ- يشهدون أنهم رَأَوُا الهلالَ بالأمس، فأمرهم أن يُفْطِرُوا، وإِذا أصبحوا أن يغدُوا إِلى مُصلاهم» . أخرجه أبو داود، والنسائي (٢) .\n_________\n(١) في الأصل: ابن عمير، وهو خطأ، والتصحيح من أبي داود والنسائي وكتب الرجال.\n(٢) رواه أبو داود رقم (١١٥٧) في الصلاة، باب إذا لم يخرج الإمام للعيدين يومه يخرج من الغد، والنسائي ٣ / ١٨٠ في العيدين، باب الخروج إلى العيدين من الغد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الصلاة (٢٥٦:١) عن حفص بن عمرو، عن شعبة، عن جعفر بن أبي وحشية، عن أبي عمير بن أنس، عن عمومة له من أصحاب النبي -ﷺ- به، والنسائي في الصلاة (٦٥٣) عن عمرو بن علي، عن يحيى، عن شعبة نحوه، وابن ماجة في الصوم (٦:٢) عن أبي بكر بن أبي شيبة، عن هشيم، عن أبي بشر، وهو جعفر بن أبي وحشية، نحوه.\nقلت: فيه أبو عمير بن أنس قال عنه الحافظ في التهذيب (١٢/١٨٨)، وصحح حديثه أبو بكر بن المنذر وغير واحد، وقال ابن سعد: كان ثقة قليل الحديث، وذكره ابن حبان في الثقات، وقال ابن عبد البر: مجهول لا يحتج به.","vol":"6","page":153},{"text":"٤٢٦٧ - (خ) أنس بن مالك - ﵁ -: «أمر موْلاهُ ابنَ أبي عُتْبَةَ (١) - وكان في الزاوية (٢) - فجمع أهلَه وبنيه، وصلَّى كصلاة أهل المِصر وتكبيرهم» . أخرجه ... (٣) .\n_________\n(١) وفي بعض النسخ: ابن أبي غنية، والراجح أنه ابن أبي عتبة، كما الحافظ في \" الفتح \" ٢ / ٣٩٥.\n(٢) \" الزاوية \" بالزاي موضع على فرسخين من البصرة، كان به لأنس قصر وأرض، وكان يقيم هناك كثيرًا، وكانت الزاوية موقعة عظيمة بين الحجاج وابن الأشعث.\n(٣) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره البخاري تعليقًا ٢ / ٣٩٤ في العيدين، باب إذا فاته العيد يصلي ركعتين، قال الحافظ في \" الفتح \": وهذا الأثر وصله ابن أبي شيبة، عن ابن علية عن يونس هو ابن عبيد، حدثني بعض آل أنس \" أن أنسًا كان ربما جمع أهله وحشمه يوم العيد، فيصلي بهم عبد الله بن أبي عتبة مولاه ركعتين \" والمراد بالبعض المذكور: عبد الله بن أبي بكر بن أنس. روى البيهقي من طريقه قال: \" كان أنس إذا فاته العيد مع الإمام جمع أهله فصلى بهم مثل صلاة الإمام في العيد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، وهو عند البخاري تعليقا في العيدين - باب إذا فاته العيد يصلي ركعتين. وقال الحافظ في الفتح (٢/٥٥١):وهذا الأثر وصله ابن أبي شيبة عن ابن علية عن يونس هو ابن عبيد حدثني بعض آل أنس أن أنسا كان ربما جمع أهله وحشمه يوم العيد فيصلي بهم عبد الله بن أبي عتبة مولاه ركعتين.","vol":"6","page":153},{"text":"<span data-type=\"title\" id=toc-834>الفصل السابع: في صلاةالرغائب</span>\n٤٢٦٨ - () أنس بن مالك - ﵁ -: «أَنَّ رسولَ الله - ﷺ- ذَكَرَ صلاةَ الرغائب - وهي أول ليلة جمعة من رجب - فصلَّى ما بين المغرب والعشاء ثنتي عشرة ركعة بست تسليمات، كلُّ ركعة بفاتحة الكتاب مرة، والقَدْرِ ثلاثًا، و: ﴿قُل هو اللهُ أحد﴾ ثنتي عَشْرَةَ مَرة، فإذا فرغ من صلاته قال: اللهم صلِّ على محمد النبي الأمي وعلى آله - بعد ما يُسلِّم - سبعين مرة، ثم يسجد سجدة، ويقول في سجوده: سُبُّوح قُدُّوس ربُّ الملائكة والرُّوح سبعين مرة، ثم يرفع رأسه ويقول: ربِّ اغْفِر وارْحَم وتجاوَزْ عما تعلم، إِنَّك أنت العليُّ الأعظم، وفي أخرى: الأعزُّ الأكرمُّ - سبعين مرة-، ثم يسجدُ ويقولُ مثل ما قال في السجدة الأولى، ثم يسأل الله - وهو ساجد- حاجتَه، فإن الله لا يردُّ سائلَه» .\nهذا الحديث مما وجدته في كتاب رزين، ولم أجده في أحد من الكتب الستة، والحديث مطعون فيه (١) . ⦗١٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرغائب): جمع رغيبة، وهي ما يُرغب فيه.\n(سُبُّوح): من التسبيح، بضم السين وفتحها، مثل: قُدُّوس، وقد ذكر.\n(الرُّوح): ها هنا: اسم جبريل ﵇. وقيل: اسم مَلَك من الملائكة غيره.\n_________\n(١) قال النووي في \" المجموع \" ٤ / ٥٦: الصلاة المعروفة بصلاة الرغائب وهي ثنتي عشرة ركعة تصلى بين المغرب والعشاء ليلة أول جمعة في رجب، وصلاة ليلة نصف شعبان مائة ركعة، هاتان ⦗١٥٥⦘ الصلاتان بدعتان، منكرتان، قبيحتان، ولا يغتر بذكرهما في كتاب \" قوت القلوب \" و\" إحياء علوم الدين \" ولا بالحديث المذكور فيهما، فإن كل ذلك باطل، ولا يغتر ببعض من اشتبه عليه حكمهما من الأئمة فصنف ورقات في استحبابها، فإنه غلط في ذلك، وقد صنف الشيخ الإمام أبو محمد عبد الرحمن بن إسماعيل المقدسي كتابًا نفيسًا في إبطالهما، فأحسن فيه وأجاد ﵀. اهـ. وقال العز بن عبد السلام: ومما يدل على ابتداع هذه الصلاة: أن العلماء الذين هم أعلام الدين وأئمة المسلمين من الصحابة والتابعين وتابعي التابعين وغيرهم ممن دون الكتب في الشريعة مع شدة حرصهم على تعليم الناس الفرائض والسنن لم ينقل عن أحد منهم أنه ذكر هذه الصلاة ولا دونها في كتابه ولا تعرض لها في مجالسه، وقال ابن الصلاح: هذه الصلاة شاعت بعد المائة الرابعة ولم تكن تعرف، والحديث الوارد بها بعينها وخصوصها ضعيف ساقط عند أهل الحديث، ثم منهم من يقول: هو موضوع، وذاك الذي نظنه، ومنهم من يقتصر على وصفه بالضعف، ولا يستفاد له صحة من ذكر رزين بن معاوية إياه في كتابه \" تجريد الصحاح \" ولا من ذكر صاحب كتاب \" الإحياء \" له فيه واعتماده عليه، لكثرة ما فيهما من الحديث الضعيف وإيراد رزين مثله في مثل كتابه \" من العجب \"، وقال الحافظ العراقي في تخريج \" إحياء علوم الدين \": أورده رزين في كتابه، وهو حديث موضوع. أقول: وممن قال بطلانها وبدعيتها أيضًا كل من الأئمة: أبو شامة المقدسي، وابن تيمية، وزكريا الأنصاري وغيرهم. وقال في \" كشف الظنون \": اختلق بعض الكذابين في القرن الثالث حديثًا في فضلها، ثم اشتهر في القرن الرابع، فممن نص على فضلها: أبو طالب المكي، وتبعه الغزالي معتمدًا على الحديث الموضوع. هذا وقد جرى في هذا الموضوع مساجلة علمية بين الإمامين الجليلين: العز بن عبد السلام، وابن الصلاح، وقد قام بطبعه المكتب الإسلامي بدمشق، فليرجع إليها من شاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يثبت، وهو من زيادات رزين.","vol":"6","page":154},{"text":"<span data-type=\"title\" id=toc-835>الباب الثاني: في النوافل المقرونة بالأسباب</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-836>الفصل الأول: في صلاة الكسوف</span>\n٤٢٦٩ - (خ م ط ت د س) عائشة - ﵂ -: قالت: «كَسَفَت الشمسُ على عهد النبيِّ - ﷺ-، فقام النبيُّ -ﷺ-، فصلَّى بالناس، فأطال القراءة، ثم ركع فأطال الركوعَ، ثم رفع رأسه، فأطال القراءة - وهي دون قراءته الأُولى - ثم ركع فأطال الركوع، دون ركوعه الأول، ثم رفع رأسه، فسجد سجدتين، ثم قام فصنع في الركعة الثانية مثل ذلك، ثم قام فقال: إِن الشمسَ والقمرَ لا ينكسفان لموت أحد ولا لحياته، ولكنهما آيتان من آيات الله يُريهما عبادَه، فإذا رأيتُم ذلك فافْزَعُوا إِلى الصلاة» .\nوفي أخرى نحوه، إِلا أنه قال: «فسلَّم وقد تجلَّتِ الشمسُ، فخطب الناس ...» . ثم ذكر الحديث.\nوفي أخرى قال: «خَسَفت الشمسُ في حياة النبي -ﷺ-، فخرج إلى ⦗١٥٧⦘ المسجد، فصفَّ الناسُ وراءه، فكبَّر ...» وذكر نحوه، إِلا أنه قال: «ثم قال: سمع الله لمن حمده، ربنا ولك الحمد، ثم سجد»، وفيه: «وانْجَلَتِ الشمسُ قبل أن ينصرفَ» ثم وصل به حديثًا عن كثير بن عَبَّاس (١)، عن ابن عباس: «أن النبيَّ - ﷺ- صلَّى أربع رَكَعَات في ركعتين وأربع سجدات، ثم قال الزهري: فقلت لعروةَ: إِن أخاك - يوم كَسَفَتِ الشمس بالمدينة - لم يزِدْ على ركعتين مثل الصبح، قال: أجل؛ لأنه أخْطَأْ السُّنَّةَ» .\nوفي أخرى: «أنه - ﷺ- جهر في صلاة الخسوف بقراءته، فإذا فرغ من قراءته كبَّر فركع، وإذا رفع من الركعة قال: سمع الله لمن حمده، ربنا ولك الحمد، ثم يُعَاوِدُ القراءةَ في صلاة الكسوف أربع ركعات في ركعتين، وأربع سجدات» .\nقال: وقال الأوزاعي وغيره عن الزهري عن عروةَ عن عائشة: «خَسَفَت الشمس على عهد النبي - ﷺ-، فبعث مناديًا: الصلاةَ جامعة، فقام فصلَّى أربع ركعات في رَكعتين، وأربع سجدات» .\nقال البخاري: تابعه سليمان بن كثير، وسفيان بن حسين عن الزهري في الجهر. ⦗١٥٨⦘\nوفي أخرى نحو ما تقدَّم في أوله، وفيه: «ثم قال: سمع اللهُ لمن حمده، ربنا ولك الحمد، ثم قام فاقترأ قراءة طويلة، هي أدْنَى من القراءة الأولى، ثم كبَّر فركع ركوعًا طويلًا، هو أدنى من الركوع الأول، ثم قال: سمع الله لمن حمده، ربنا ولك الحمد، ثم سجد، ولم يذكر أحد رواية: ثم سجد - ثم فعل في الركعة الأخرى مثل ذلك، حتى استكمل أربع ركعات وأربع سجدات - ثم ذكره إلى قوله: فافزَعُوا إِلى الصلاة» .\nقال: وقال أيضًا: فصلُّوا حتى يُفَرَّجَ عنكم، وقال رسولُ الله - ﷺ-: «رأيتُ في مقامي هذا كلَّ شيء وُعِدْتُم [به]، حتى لقد رأيتُني أُريد أنْ آخذَ قِطْفًا من الجنة حين رأيتموني جعلت أقدمُ» وفي رواية: أتقدَّم - ولقد رأيتُ جهنم يَحْطِمُ بعضها بعضًا، حين رأيتموني تأَخَّرْتُ، ورأيت فيها ابنَ لُحيّ، وهو الذي سَيَّبَ السَّوَائِب (٢)، وانتهتْ رواية أحدهم عند قوله: «فافزعوا إِلى الصلاة» .\nوفي أخرى قالت: «خَسَفَتِ الشمسُ في عهد رسول الله - ﷺ- فقام. ثم ذكر الأربع ركعات، وإِطالتَه فيها، وأنَّ القيامَ والركوعَ في كلّ منها دون ما قبله. وفيه ... ثم انصرف وقد انْجَلَتِ الشمسُ، فخطب الناسَ وحمد الله وأثنى [عليه]، ثم قال: إِن الشمس والقمر آيتان من آيات الله، لا يَخسِفَان لموت أحد، ولا لحياته، فإذا رأيتم ذلك فادْعُوا الله وكبِّرُوا، ⦗١٥٩⦘ وصلُّوا وتصدَّقوا، ثم قال: يا أمةَ محمد، والله ما من أحد أغْيَرُ من الله: أن يزنِيَ عبدُه، أو تزنيَ أمتُهُ، يا أُمةَ محمد، والله لو تعلمون ما أعلم لضحكتم قليلًا، ولَبَكَيْتُم كثيرًا» .\nزاد في رواية: «أَلا هل بلَّغتُ؟» .\nوفي أخرى: «ثم رفع يديه فقال: اللهم هل بلَّغتُ؟» .\nوفي أخرى قالت: «إِنْ يهودية جاءت تسألها؟ فقالت لها: أَعاذَكِ الله من عذاب القبر، فسألتْ عائشةُ رسولَ الله - ﷺ-: أَيُعَذَّب الناسُ في قبورهم؟ فقال رسولُ الله -ﷺ-: عائذًا بالله (٣) من ذلك، ثم ركب رسولُ الله - ﷺ- ذات غداة مَرْكَبًا، فخسفت الشمس، فرجع ضُحى، فمرَّ رسولُ الله - ﷺ- بين ظَهْرَانَي الحُجَر، ثم قام يُصلِّي، وقام الناسُ وراءه ... ثم ذكر نحو ما تقدَّم في عدد الركوع، وطول القيام، وأنَّ ما بعدَ كلّ من ذلك دونَ ما قبله ... وقال في آخره: ثم انصرف، فقال ما شاء الله أن يقولَ، ثم أمرهم أن يتعوّذوا من عذاب القبر» .\nوفي أخرى نحوه، وفي آخره: «فقال: إِني قد رأيتُكُم تُفْتَنون في القبور كفتنة الدجال، قالت عَمْرةُ: فسمعتُ عائشةَ تقول: فكنتُ أسمعُ رسولَ الله ⦗١٦٠⦘ ﷺ- بعد ذلك يتعوّذ من عذاب النار، وعذاب القبر» . هذه روايات البخاري، ومسلم.\nولمسلم «أَنَّ رسولَ الله -ﷺ- صلَّى سِتَّ ركعات وأربَع سجدات» .\nوفي أخرى: «أن الشمس انكسفت على عهد رسولِ الله - ﷺ-، فقام قيامًا شديدًا، يقوم قائمًا، ثم يركع، ثم يقوم، ثم يركع، [ثم يقوم، ثم يركع] ركعتين في ثلاث ركعات وأربع سجدات، فانصرف وقد تجلَّت الشمسُ، وكان إِذا ركع قال: الله أكبر، ثم يركعُ، وإذا رفع رأسه قال: سمع الله لمن حمدَه، فقام فحمد الله وأثنى عليه، ثم قال: إِن الشمسَ والقمرَ لا ينكسفان لموت أَحد ولا لحياته، ولكنهما من آيات الله يُخوِّف الله بهما عباده، فإذا رأيتم كسوفًا، فاذكروا الله حتى يَنْجَلِيا» .\nوأَخرج الموطأ الرواية السادسة، وهي التي في آخرها: ذِكر الزنى، والرواية السابعة التي فيها: ذِكرُ عذابِ القبر.\nوأخرج الترمذي الرواية الأولى إِلى قوله: «فصنع في الركعة الثانية مثلَ ذلك» .\nوله في أخرى: «أَنَّ النبيَّ - ﷺ- صلَّى صلاةَ الكسوف وجهر بالقراءة فيها» . ⦗١٦١⦘\nوأخرج أبو داود قالت: «خَسَفَت الشمس في حياة رسول الله - ﷺ- فخرج رسولُ الله -ﷺ- إِلى المسجد، فقام فكبَّرَ، وصفَّ الناسُ وراءه، فاقْتَرَأَ رسولُ الله - ﷺ- قراءة طويلة، ثم كبَّر فركع ركوعًا طويلًا، ثم رفع رأسه، فقال: سمع الله لمن حمده، ربنا ولك الحمد، ثم قام فاقْتَرَأ قراءة طويلة، هي أدْنَى من القراءة الأولى، ثم كبَّر فركع ركوعًا طويلًا، هو أدْنى من الركوع الأول، ثم قال: سمع الله لمن حمده، ربنا ولك الحمد، ثم فعل في الركعة الأخرى مثل ذلك؛ فاستكمل أربع ركعات وأربع سجدات، وانْجَلتِ الشمسُ قبل أن ينصرفَ» .\nوأَخرج أيضًا نحو الرواية الآخرة التي لمسلم، إلا أنه قال في وسطه بعد قوله: «ركعتين في كل ركعة»: «ثلاث ركعات، يركع الثالثة ثم يسجد، حتى إِن رجالًا يومئذ ليُغْشَى عليهم مما قام بهم، حتى إن سِجال الماء لتُصَبُّ عليهم، يقول إذا ركع: الله أكبر ... وذكر الحديث»، وقال في آخره: «يخِّوفُ بهما عباده، فإِذا كَسَفا فافزعوا إِلى الصلاة» .\nوله في أخرى قال: كَسَفَتِ الشمسُ على عهدِ النبيِّ -ﷺ- فخرج رسولُ الله - ﷺ- فصلى بالناس، فقام، فحَزَرْتُ قراءَتَه، فرأيتُ أنه قرأ سورة البقرة ... وساق الحديث، ثم سجد سجدتين، ثم قام فأطال القراءة فحزرتُ قراءته، فرأيت أنه قرأ سورة آل عمران ... وساق الحديث من ⦗١٦٢⦘ لفظ أبي داود، ولم يذكر لفظ الحديث.\nوله في أخرى قالت: «خَسَفتِ الشمس على عهد النبيِّ - ﷺ-، فبعث مناديًا: الصلاةَ جامعة» .\nوله في أخرى: «أن النبيَّ - ﷺ- قرأ قراءة طويلة يجهر بها، يعني في صلاة الكسوف» .\nوفي أخرى: أن النبيَّ -ﷺ- قال: «إِن الشمس والقمر لا يَخسِفان لموت أحد ولا لحياته، فإذا رأَيتم ذلك فادعوا الله وكَبِّروا وتصدَّقوا» .\nوأَخرج النسائي الرواية الثالثة التي فيها: «فصفَّ الناسُ وراءَهُ» . والرواية الرابعة التي فيها: ذِكرُ الجهر بالقراءة، والرواية الخامسة التي فيها: ذِكرُ السوائب، والرواية السادسة التي فيها: ذِكْرُ الزِّنى، والرواية السابعة التي فيها ذِكرُ: عذاب القبر، كالرواية الأولى التي لمسلم والأخرى، إِلا أنه ذكر فيها ما ذكره أبو داود فيها.\nوأخرج في رواية: «أنه لما كَسَفَتِ الشمسُ على عهد رسولِ الله - ﷺ- توضأ، وأمر فنُودي: إِن الصلاةَ جامعة، فقام فأطال القيام في صلاته، قالت عائشة: فحسبتُهُ قرأ سورة البقرة، ثم ركع فأطال الركوع، ثم قال: سمع الله لمن حمده، ثم قام مثل ما قام، ولم يسجد، ثم ركع فسجد، ثم قام فصنع مثل ما صنع: ركعتين وسجدتين، ثم جُلِّيَ عن الشمس» . ⦗١٦٣⦘\nوله في أخرى: «أنه صلَّى في كسوف، في صُفَّةِ زَمْزَمَ: أربعَ ركعات في أربعِ سجدات» .\nوله في أخرى: «خَسَفَتِ الشمس على عهد النبي -ﷺ- فبعث مناديًا ينادي، فنادى: إِن الصلاةَ جامعة، فاجتمعوا واصْطفُّوا، فصلى بهم أربع ركعات في ركعتين» .\nوله في أخرى: «أنه - ﷺ- صلى أربع ركعات، وأربع سجدات، وجهر فيها بالقراءة، كلما رفع رأسه قال: سمع الله لمن حمده، ربنا ولك الحمد» .\nوله في أخرى قال: «كَسَفَتِ الشمس، فأمرَ رسولُ الله -ﷺ- رجلًا، فنادى: إِن الصلاةَ جامعة، فاجتمع الناس فصلَّى بهم رسولُ الله - ﷺ- فكبَّر، ثم قرأ قراءة طويلة، ثم كبَّر، فركع ركوعًا طويلًا، مثل قيامه أو أطول، ثم رفع رأسه، وقال: سمع الله لمن حمده، ثم قرأ قراءة طويلة، هي أدنى من القراءة الأولى، ثم كبَّر، فركع ركوعًا طويلًا، هو أدنى من الركوع الأول، ثم رفع رأسه، ثم كبَّر، فقال: سمع [اللهُ] لِمَن حَمِدَهُ، ثم كبَّرَ فَسَجَدَ سجودًا طويلًا مثلَ ركوعه أو أطولَ، ثم كبَّرَ فرفعَ رَأسَهُ، ثم كبَّر فَسَجَدَ، ثم كبَّرَ فقامَ، فقرأ قراءة طويلة، هي أدْنى من الأولى، ثُمَّ كَبَّرَ ثم ركع ركوعًا هو أدنى من الرُّكُوعِ الأول، ثم رفعَ رأسَهُ، فقال: سمع الله لمن حَمِدَهُ، ثم قرأ قراءة هي أدْنَى من القراءة الأولى فِي القيامِ الثاني، ثم كبَّر ⦗١٦٤⦘ فَركَعَ ركوعًا طويلًا، دونَ الركوع الأول، ثم كبَّر فرفع رأسه، فقال: سمعَ اللهُ لمن حَمِدَهُ، ثمَّ كبَّرَ فسجد أدنى من سجوده الأول، ثم تشهد، ثم سلَّم فقام فيهم، فحمد الله وأثنى عليه، ثم قال: إِن الشمس والقمرَ لا يَنْخَسِفَانِ لِمَوتِ أحد ولا لحيَاتِهِ، ولكنهما آيتانِ من آياتِ الله، فأيُّهُمَا خُسِفَ به أو بأحدهما فافْزَعُوا إِلى اللهِ ﷿ بذكر الصلاة» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كَسَفَت): يقال: كسفت الشمس بالفتح، وكسفها الله، يتعدى فعله ولا يتعدى، وكذلك: كسف القمر، والأولى أن يقال: خسف القمر، وقد جاء في الحديث، «كسفت الشمس وخسفت»، و«كسف القمر وخسف» . ⦗١٦٥⦘\n(فاقترأ): الاقتراء: الافتعال من القراءة.\n(فافزعوا): فزعت إلى الشيء: لجأت إليه، يقال: فزعت إلى فلان فأفزعني، أي: لجأت إليه فألجأني، واستعنت به فأعانني.\n(عائذ): العائذ: اللاجئ، عذت بفلان: أي لجأت إليه.\n(قِطْفًا): القِطف: العنقود، اسم لكل ما يقطف من الفواكه ونحوها.\n(يَحْطِم): الحَطْم: الكسر والدوس.\n(سَيَّب): السوائب: جمع سائبة، وهي الناقة التي كانوا يسيِّبونها من إبلهم، فلا تركب ولا تحلب ولا يؤكل لحمها، وقد تقدم شرحها في تفسير سورة المائدة من حرف التاء.\n(ظهراني الحُجر): الحُجر: جمع حُجْرة، يريد بها منازل نسائه. وظهرانيها، بفتح النون أي: بينها، وقد تقدم شرحه مستوفى في حرف الهمزة في كتاب الإيمان.\n(تُفتنون في القبور): الفتنة: الاختبار والامتحان. والمراد بفتنة القبور: مُسَاءَلَة منكر ونكير.\n(سِجال): السِّجال: جمع سَجْل، وهو الدلو إذا كان فيه ماء، قل أو كثر، ولا يقال له وهو فارغ: سَجْل، ولفظه مذكر، والدلو مؤنثة، هكذا قال الجوهري. وقال الأزهري: السَّجْل: أعظم ما يكون من الدِّلاء.\n_________\n(١) في الأصل: كثير بن عياش، وهو تصحيف، والتصحيح من البخاري وكتب الرجال، وهو كثير بن عباس بن عبد المطلب ابن عم النبي ﷺ، وأخو عبد الله بن عباس، ﵃.\n(٢) تسييب الدواب: إرسالها تذهب وتجيء كيف شاءت.\n(٣) هو من الصفات القائمة مقام المصدر، وناصبه محذوف، أي: أعوذ عياذًا بالله.\n(٤) رواه البخاري ٢ / ٤٣٨ و٤٣٩ في الكسوف، باب الصدقة في الكسوف، وباب خطبة الإمام في الكسوف، وباب هل يقول: كسفت الشمس أو خسفت، وباب لا تنكسف الشمس لموت أحد ولا لحياته، وباب الجهر بالقراءة في الكسوف، وفي العمل في الصلاة، باب إذا انفلتت الدابة في الصلاة، وفي بدء الخلق، باب صفة الشمس والقمر، وفي التفسير، باب ﴿ما جعل الله من بحيرة ولا سائبة﴾، ومسلم رقم (٩٠١) و(٩٠٢) و(٩٠٣) في الكسوف، باب ما عرض على النبي ﷺ في صلاة الكسوف، والموطأ ١ / ١٨٦ في الكسوف، باب العمل في صلاة الكسوف، وأبو داود رقم (١١٧٧) و(١١٨٠) و(١١٨٧) و(١١٨٨) و(١١٩٠) و(١١٩١) في الصلاة، باب من قال: الكسوف أربع ركعات، وباب القراءة في صلاة الكسوف، وباب ينادى فيها بالصلاة وباب الصدقة فيها، والترمذي رقم (٥٦١) و(٥٦٣) في الصلاة، باب ما جاء في صلاة الكسوف، وباب ما جاء في صفة القراءة في الكسوف، والنسائي ٣ / ١٢٧ في الكسوف، باب الأمر بالنداء لصلاة الكسوف، وباب الصفوف في صلاة الكسوف، وباب نوع آخر من صلاة الكسوف، وباب نوع أخر منه عن عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ صفحة (١٣٢) . والحميدي (١٨٠) قال: حدثنا سفيان. وأحمد (٦/٣٢) قال: حدثنا محمد بن فضيل. وفي (٦/١٦٤) قال: حدثنا ابن نمير. وفي (٦/١٦٨) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والدارمي (١٥٣٧) قال: حدثنا أبو يعقوب يوسف البويطي، عن محمد بن إدريس، هو الشافعي. قال: أخبرنا مالك. والبخاري (٢/٤٢ و٧/٤٥) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٨/١٦٠) قال: حدثني محمد. قال: أخبرنا عبدة. ومسلم (٣/٢٧) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير. وفي (٣/٢٨) قال: حدثناه يحيى بن يحيى. قال: أخبرنا أبو معاوية. وأبو داود (١١٩١) قال: حدثنا القعنبي، عن مالك. والنسائي (٣/١٣٢) قال: أخبرنا قتيبة، عن مالك. وفي (٣/١٥٢) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا عبدة. وفي الكبرى تحفة الأشراف (١٢/١٧١٧٦) عن قتيبة، عن مالك (ح) وعن محمد بن سلمة، عن ابن القاسم، عن مالك. وابن خزيمة (١٣٧٨) (١٣٩١) قال: حدثنا سعيد بن عبد الرحمن. قال: حدثنا سفيان. وفي (١٣٩٥) قال: حدثنا محمد بن العلاء بن كريب. قال: حدثنا محمد بن بشر.\nثمانيتهم - مالك، وسفيان بن عيينة، ومحمد بن فضيل، وعبد الله بن نمير، ومعمر، وعبدة بن سليمان، وأبو معاوية، ومحمد بن بشر - عن هشام بن عروة.\n٢- وأخرجه أحمد (٦/٦٥) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. قال: حدثنا عقيل بن خالد. وفي (٦/٧٦) قال: حدثنا عبد الصمد. قال: حدثنا سليمان بن كثير. وفي (٦/٨٧) قال: حدثنا بشر ابن شعيب. قال: حدثني أبي. وفي (٦/١٦٨) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٢/٤٣) و(٤/١٣٢) قال: حدثنا يحيى بن بكير. قال: حدثني الليث، عن عقيل. وفي (٢/٤٣) قال: حدثني أحمد بن صالح. قال: حدثنا عنبسة. قال: حدثنا يونس. وفي (٢/٤٤) قال: حدثنا سعيد بن عفير. قال: حدثنا الليث. قال: حدثني عقيل. وفي (٢/٤٩) قال: حدثنا محمد بن مهران. قال: حدثنا الوليد بن مسلم. قال: أخبرنا ابن نمر. (ح) وقال الوليد: قال الأوزاعي وغيره. وفي (٢/٨٢) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. قال: أخبرنا يونس. وفي (٦/٦٩) قال: حدثني محمد بن أبي يعقوب أبو عبد الله الكرماني. قال: حدثنا حسان بن إبراهيم. قال: حدثنا يونس. ومسلم (٣/٢٨) قال: حدثني حرملة بن يحيى. قال: أخبرني ابن وهب. قال: أخبرني يونس. (ح) وحدثني أبو الطاهر ومحمد بن سلمة المرادي. قالا: حدثنا ابن وهب، عن يونس. وفي (٣/٢٩) قال: حدثنا محمد بن مهران الرازي. قال: حدثنا الوليد بن مسلم. قال: قال الأوزاعي: أبو عمرو وغيره. (ح) وحدثنا محمد بن مهران. قال: حدثنا الوليد بن مسلم. قال: أخبرنا عبد الرحمن بن نمر. وأبو داود (١١٨٠) قال: حدثنا ابن السرح. قال: أخبرنا ابن وهب. (ح) وحدثنا محمد بن سلمة المرادي. قال: حدثنا ابن وهب، عن يونس. وفي (١١٨٨) قال: حدثنا العباس بن الوليد بن مزيد. قال: أخبرني أبي. قال: حدثنا الأوزاعي. وفني (١١٩٠) قال: حدثنا عمرو بن عثمان. قال: حدثنا الوليد. قال: حدثنا عبد الرحمن بن نمر. وابن ماجة (١٢٦٣) قال: حدثنا أحمد بن عمرو بن السرح المصري. قال: حدثنا عبد الله بن وهب. قال: أخبرني يونس والترمذي (٥٦١) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا يزيد بن زريع. قال: حدثنا معمر.\nوفي (٥٦٣) قال: حدثنا أبو بكر محمد بن أبان. قال: حدثنا إبراهيم بن صدقة، عن سفيان بن حسين. والنسائي (٣/١٢٧) قال: أخبرني عمرو بن عثمان بن سعيد. قال: حدثنا الوليد، عن الأوزاعي. وفي (٣/١٢٨) قال: أخبرنا محمد بن خالد بن خلي. قال: حدثنا بشر بن شعيب، عن أبيه. وفي (٣/١٣٠) قال: أخبرنا محمد بن سلمة، عن ابن وهب، عن يونس. وفي (٣/١٣٢) وفي الكبرى (٤١٩) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا الوليد بن مسلم، عن الأوزاعي. وفي (٣/١٤٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا الوليد. قال: حدثنا عبد الرحمن بن نمر. وفي (٣/١٥٠) قال: أخبرنا عمرو بن عثمان بن سعيد بن كثير، عن الوليد، عن عبد الرحمن بن نمر.\nوفي الكبرى تحفة الأشراف (١٢/١٦٤٢٨) عن إسحاق بن إبراهيم، عن محمد بن يزيد، عن سفيان بن حسين. (ح) وعن محمد بن يحيى بن عبد الله، عن أبي داود، عن سليمان بن كثير. وابن خزيمة (١٣٧٩) قال: حدثنا الفضل بن يعقوب الجزري. قال: حدثنا إبراهيم، يعني ابن صدقة. قال: حدثنا سفيان، وهو ابن حسين. وفي (١٣٨٧) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وفي (١٣٩٨) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر.\nثمانيتهم - عقيل، وسليمان بن كثير، وشعيب، ومعمر، ويونس، وعبد الرحمن بن نمر، والأوزاعي، وسفيان بن حسين - عن ابن شهاب الزهري.\n٣- وأخرجه البخاري (٢/٤٨) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام. قال: أخبرنا معمر، عن الزهري وهشام بن عروة.\n٤- وأخرجه أبو داود (١١٨٧) قال: حدثنا عبيد الله بن سعد. قال: حدثنا عمي. قال: حدثنا أبي، عن محمد بن إسحاق. قال: حدثني هشام بن عروة وعبد الله بن أبي سلمة وسليمان بن يسار.\nأربعتهم - هشام بن عروة، والزهري، وعبد الله بن أبي سلمة، وسليمان بن يسار - عن عروة بن الزبير، فذكره.\n(*) الروايات مطولة ومختصرة.\nوعن عبيد بن عمير. قال: حدثني من أصدق حسبته يريد عائشة.\n«أن الشمس انكسفت على عهد رسول الله -ﷺ-، فقام قياما شديدا، يقوم قائما ثم يركع، ثم يقوم ثم يركع، ثم يقوم ثم يركع، ركعتين في ثلاث ركعات وأربع سجدات، فانصرف وقد تجلت الشمس. وكان إذا ركع قال: الله أكبر. ثم يركع، وإذا رفع رأسه قال: سمع الله لمن حمده. فقام فحمد الله وأثنى عليه. ثم قال: إن الشمس والقمر لا ينكسفان لموت أحد ولا لحياته، ولكنهما من آيات الله يخوف الله بهما عباده، فإذا رأيتم كسوفا، فاذكروا الله حتى ينجليا» .\nأخرجه أحمد (٦/٧٦) قال: حدثنا عبد الصمد. قال: حدثنا حماد قال: حدثنا قتادة. ومسلم (٣/٢٩) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا محمد بن بكر. قال: أخبرنا ابن جريج. (ح) وحدثني أبو غسان المسمعي ومحمد بن المثنى. قالا: حدثنا معاذ، وهو ابن هشام. قال: حدثني أبي، عن قتادة. وأبو داود (١١٧٧) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا إسماعيل بن علية، عن ابن جريج. والنسائي (٣/١٢٩) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا ابن علية. قال: أخبرني ابن جريج.\nوفي (٣/١٣٠) والكبرى (٤٢١) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا معاذ بن هشام قال: حدثني أبي، عن قتادة. وابن خزيمة (١٣٨٢) قال: حدثنا بندار. قال: حدثنا معاذ بن هشام. قال: حدثنا أبي وابن أبي عدي، عن هشام، عن قتادة وفي (١٣٨٣) قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا ابن علية. قال: حدثنا ابن جريج. (ح) وحدثنا محمد بن هشام. قال: حدثنا إسماعيل، يعني ابن علية. قال: أخبرنا ابن جريج.\nكلاهما - قتادة، وابن جريج - عن عطاء. قال: سمعت عبيد بن عمير، فذكره.\n(*) في رواية قتادة: عن عبيد بن عمير، عن عائشة.\n(*) وأخرجه النسائي في الكبرى (٤٢٢) قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا وكيع (ح) وأخبرنا محمد بن المثنى. قال: حدثنا يحيى بن سعيد.\nكلاهما - وكيع، ويحيى - عن هشام، عن قتادة، عن عطاء، عن عبيد بن عمير، عن عائشة. قالت: صلاة الآيات ست ركعات في أربع سجدات. موقوفا.\nوبلفظ: «جاءتني يهودية تسألني فقالت: أعاذك الله من عذاب القبر. فلما جاء رسول الله -ﷺ- قلت: يا رسول الله، أيعذب الناس في القبور؟» .\nأخرجه مالك الموطأ (١٣٣)، والحميدي (١٧٩) قال: حدثنا سفيان. وأحمد (٦/٥٣) قال: حدثنا يحيى. والدارمي (١٥٣٥) قال: حدثنا أبو النعمان. قال: حدثنا حماد بن زيد. وفي (١٥٣٨) قال: حدثنا أبو يعقوب يوسف البويطي، عن محمد بن إدريس، هو الشافعي. قال: أخبرنا مالك. والبخاري (٢/٤٥) قال: حدثنا عبد الله بن مسلمة، عن مالك.\nوفي (٢/٤٧) قال: حدثنا إسماعيل. قال: حدثني مالك. وفي (٢/٤٩) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو أحمد. قال: حدثنا سفيان. ومسلم (٣/٣٠) قال: حدثنا عبد الله بن مسلمة القعنبي. قال: حدثنا سليمان يعني ابن بلال. (ح) وحدثناه محمد بن المثنى. قال: حدثنا عبد الوهاب. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان. والنسائي (٣/١٣٣ و١٥١) قال: أخبرنا محمد بن سلمة، عن ابن وهب، عن عمرو بن الحارث. وفي (٣/١٣٤) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى بن سعيد. وفي (٣/١٣٥) والكبرى (٤٢٠) قال: أخبرنا عبدة بن عبد الرحيم. قال: أنبأنا ابن عيينة. وابن خزيمة (١٣٧٨ و١٣٩٠) قال: حدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان.\nثمانيتهم - مالك، وسفيان بن عيينة، ويحيى بن سعيد القطان، وحماد بن زيد، وسفيان الثوري، وسليمان بن بلال، وعبد الوهاب، وعمرو بن الحارث - عن يحيى بن سعيد الأنصاري، عن عمرة بنت عبد الرحمن، فذكرته.\n(*) رواية سفيان بن عيينة عند النسائي (٣/١٣٥) مختصرة على: «أن رسول الله -ﷺ- صلى في كسوف في صفة زمزم أربع ركعات في أربع سجدات» .\nقال ابن حجر تعليقا على هذا الرواية: وفي رواية عند النسائي لفظة شذ بها شيخ ثقفي، وهي قوله في صفة زمزم، النكت الظراف (١٢/١٧٩٣٩) .\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.\nوبلفظ «أنه لما كسفت الشمس على عهد رسول الله -ﷺ- توضأ وأمر فنودي أن الصلاة جامعة، فقام فأطال القيام في صلاته. قالت: عائشة: فحسبت قرأ سورة البقرة، ثم ركع فأطال الركوع. ثم قال: سمع الله لمن حمده، ثم قام مثل ما قام، ولم يسجد، ثم ركع فسجد، ثم قام فصنع مثل ما صنع ركعتين وسجدة، ثم جلس وجلي عن الشمس» .\nأخرجه أحمد (٦/٩٨) قال: حدثنا حسن بن موسى. قال: حدثنا شيبان. وفي (٦/١٥٨) قال: حدثنا أبو النضر. قال: حدثنا أبو معاوية. والنسائي (٣/١٣٧) قال: أخبرنا أبو بكر بن إسحاق. قال: حدثنا أبو زيد سعيد بن الربيع. قال: حدثنا علي بن المبارك.\nكلاهما - شيبان بن عبد الرحمن أبو معاوية النحوي، وعلي بن المبارك - عن يحيى بن أبي كثير، عن أبي حفصة، فذكره.","vol":"6","page":156},{"text":"٤٢٧٠ - (م د س) جابر بن عبد الله - ﵄ -: قال: «انكسفت الشمسُ في عهدِ رسولِ الله - ﷺ- يوم ماتَ إِبراهيمُ ابنُ رسولِ الله -ﷺ-، فقال الناسُ: إنما كسَفت لموت إبراهيم، فقام النبيُّ - ﷺ-، فصلى بالناس سِتَّ ركعات بأربع سجدات، ثم بدأ فكبَّر، ثم قرأ فأطال القراءةَ، ثم ركع نحوًا مما قام، ثم رفع رأسه من الركوع، فقرأ قراءة دون القراءة الأولى، ثم ركع نحوًا مما قام، ثم رفع رأْسه من الركوع، فقرأ قراءة دون القراءة الثانية، ثم ركع نحوًا مما قام، ثم رفع رأْسه من الركوع، ثم انحدر بالسجود، فسجد سجدتين، ثم قام أيضًا، فركع ثلاث ركعات ليس منها ركعة إِلا التي قبلها أطولُ من التي بعدها، وركُوعه نحو من سجوده، ثم تأخَّر وتأخرتِ الصفوف خلفه، حتى انتهينا إلى النساء، ثم تقدَّم وتقدم الناس معه حتى قام في مقامه، فانصرف حين انصرف وقد آضَتْ الشمسُ، فقال: يا أيها الناسُ، إِنَّمَا الشمسُ والقمرُ آيتان من آيات الله، وإنهما لا ينكسفان لموت أحد من الناس، فإذا رأيتم شيئًا من ذلك فصلُّوا حتى تَنْجليَ، ما من شيء تُوعَدُونَه إِلا قَد رأيتُه في صلاتي هذه، ولقد جيء بالنار، وذلك حين رأيتموني تأخَّرتُ، مخافة أن يُصيبَني من لَفْحِها، وحتى رأيتُ فيها صاحبَ المِحْجَنَ يَجُرُّ قُصْبَهُ في النار، كان يسرق الحاج بمحْجَنِهِ، فإن فُطِنَ له قال: ⦗١٦٧⦘ إِنَّما تعلَّقَ المِحْجَنُ (١)، وإِن غُفِلَ عنه ذَهَبَ به، وحتى رأيتُ فيها صاحبةَ الهرة التي ربطتْها فلم تُطعِمها، ولم تَدَعها تأكل من خَشَاش الأرض حتى ماتت جوعًا، ثم جيء بالجنة وذلك حين رأيتموني تقدَّمتُ حتى قمتُ في مقامي، ولقد مَدَدْتُ يدي، فأنا أُريد أن أتناول من ثمرها لتنظروا إليه، ثم بدا لي أن لا أفعل، فما من شيء تُوعَدُونه إِلا قد رأيتُهُ في صلاتي هذه» .\nوفي أخرى قال: «كَسَفَتِ الشمسُ على عهدِ رسولِ الله - ﷺ- في يوم شديد الحرِّ، فصلَّى رسولُ الله - ﷺ- بأصحابه، فأطال القيام، حتى جعلُوا يَخِرُّون، ثم ركع فأطال، ثم رفع فأطال، ثم ركع فأَطال، ثم سجد سجدتين ثم قام فصنع نحوًا من ذلك، فكانت أَربعَ رَكعات وأربعَ سجَدات، ثم قال: إنه عُرِضَ عليَّ كل شيء تُولَجونه (٢)، فعُرضت عليَّ الجنةُ، حتى لو تناولتُ منها قِطفًا لأخذتُه - أو قال: تناولت منها قِطفًا، فَقَصُرَتْ يدي عنه - وعُرضت عليَّ النارُ، فرأيتُ فيها امرأة من بني إسرائيل تُعَذَّبُ في هِرَّة لها ربطتها فلم تُطعِمْها ولم تَدَعها تأكل من خَشَاش الأرض، ورأيتُ أَبا ثُمامةَ عمرو بنَ مالك يَجرُّ قُصْبَهُ في النار، وإنهم كانوا يقولون: إِن الشمسَ والقمرَ ⦗١٦٨⦘ لا يخسِفَانِ إِلا لموت عظيم، وإِنهما آيتان من آيات الله يُريكموهما، فإذا خَسَفَا فصلُّوا حتى تَنْجَليَ» .\nوفي أخرى نحوه، إِلا أَنه قال: «ورأيتُ في النار امرأَة حِمْيَرِيَّة، سوداءَ طويلة»، ولم يقل: «من بني إسرائيل» أخرجه مسلم.\nوأخرج أبو داود الرواية الأولى إلى قوله: «فصلُّوا حتى تَنْجَليَ، ثم قال ... وساق بقية الحديث» ولم يذكر لفظه.\nوأخرج الرواية الثانية إلى قوله: «وأربع سجدات، ثم قال ... وساق الحديث» ولم يذكر لفظه.\nوأخرج النسائي الرواية الثانية، وأسقط منها من قوله: «إِنه عُرضِ عليَّ كلُّ شيء تُولَجونه (٣) - إِلى قوله -: يَجُرُّ قُصْبَهُ في النار»، والباقي مثله، وزاد بعد قوله: «نحوًا من ذلك»: فجعل يتقدَّم، ثم جعل يتأخَّر (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آضت): آض الشيء: إذا عاد ورجع. ⦗١٦٩⦘\n(لفحها): لفح النار: حرها ووهجها.\n(المِحْجَن): شبه الصولجان، وليس به.\n(قُصْبَه): القُصْب: واحد الأقصاب، وهي الأمعاء.\n(خَشَاش الأرض): حشراتها وهوامها، وقد جاء في الحديث «خشاشها أو خشيشها» .\n(تَجَلَّت) الشمس: إذا انكشفت وخرجت من الكسوف. وكذلك انجلت.\n_________\n(١) في مسلم المطبوع: إنما تعلق بمحجني.\n(٢) في الأصل: ترجونه، والتصحيح من صحيح مسلم المطبوع.\n(٣) في الأصل: ترجونه، والتصحيح من صحيح مسلم المطبوع.\n(٤) رواه مسلم رقم (٩٠٤) في الكسوف، باب ما عرض على النبي ﷺ في صلاة الكسوف وأبو داود رقم (١١٧٨) و(١١٧٩) في الصلاة، باب من قال: (الكسوف) أربع ركعات، والنسائي ٣ / ١٣٦ في الكسوف، باب نوع آخر من صلاة الكسوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٧) قال: حدثنا يحيى وعبد بن حميد (١٠١٢) قاب: حدثني أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. ومسلم (٣/٣١) قال: حدثنا أبو بكر بن أبي شيبة (ح) وحدثنا محمد بن عبد الله بن نمير.\nكلاهما - أبو بكر، ومحمد- قالا: حدثنا عبد الله بن نمير. وأبو داود (١١٧٨) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى. والنسائي في الكبرى تحفة الأشراف (٢٤٣٨) عن عمرو بن علي، ومحمد بن المثنى.\nكلاهما عن يحيى بن سعيد. وابن خزيمة (١٣٨٦) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى.\nكلاهما - يحيى، وابن نمير - عن عبد الملك، قال: أخبرني عطاء، فذكره.\nوبلفظ: «كسفت الشمس على عهد رسول الله -ﷺ- في يوم شديد الحر، فصلى رسول الله -ﷺ- بأصحابه، فأطال القيام، حتى جعلوا يخرون، ثم ركع فأطال، ثم رفع فأطال، ثم ركع فأطال، ثم رفع» .\n١- أخرجه أحمد (٣/٣٣٥) قال: حدثنا حسن. وفي (٣/٩٤١) قال: حدثنا موسى.\nكلاهما - حسن، وموسى- عن ابن لهيعة. مختصرا.\n٢- وأخرجه أحمد (٣/٣٧٤) قال: حدثنا كثير بن هشام. وفي (٣/٢٨٢) قال: حدثنا أبو قطن. ومسلم (٣/٣٠) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا إسماعيل بن علية. وفي (٣/٣١) قال: وحدثنيه أبو غسان المسمعي. قال: حدثنا عبد الملك بن الصباح. وأبو داود (١١٧٩) قال: حدثنا مؤمل بن هشام، قال: حدثنا إسماعيل. والنسائي (٣/١٣٦) قال: أخبرنا أبو داود، قال: حدثنا أبو علي الحنفي. وابن خزيمة (١٣٨٠) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن علية. وفي (١٣٨١) قال: حدثنا بندار، قال: حدثنا عبد الأعلى.\nستتهم - كثير، وأبو قطن، وإسماعيل، وعبد الملك، وأبو علي الحنفي، وعبد الأعلى - عن هشام بن أبي عبد الله صاحب الدستوائي.\nكلاهما - ابن لهيعة، وهشام - عن أبي الزبير، فذكره.","vol":"6","page":166},{"text":"٤٢٧١ - (خ م ط س) أسماء بنت أبي بكر - ﵄ -: قالت: «أتيتُ عائشةَ - ﵂ - وهي تُصلِّي، فقلتُ: ما شأَنُ الناس؟ فأشارت إِلى السماء، فإذا الناسُ قيام، قالت: سبحان الله، قلت: آية؟ فأشارت برأسها: أي نعم، فقمتُ حتى تجلاني الغَشْيُ، فجعلتُ أصُبُّ على رأسي الماء، فَحَمدَ اللهَ النبيُّ - ﷺ- وأثنى عليه، قال: ما من شيء كنتُ لم أرَه إِلا رأيتُه في مقامي هذا، حتى الجنةَ والنارَ، وأُوحيَ إِليَّ: أنكم تُفتْنَونَ في قبوركم مثلَ أو قريبًا (١) لا أَدري أيَّ ذلك قالت أسماءُ (٢)؟ - من فتنة المسيح الدَّجال. ⦗١٧٠⦘ يُقال: ما عِلْمُكَ بهذا الرجل؟ فأما المؤمن - أَو المُوقِنُ، لا أدري أيَّهما قالت أسماء؟ - فيقول: هو محمد، وهو رسولُ الله - ﷺ-، جاءنا بالبيِّنات والهُدَى، فأَجَبْنَا واتَّبَعنا، هو محمد - ثلاثًا - فيقال: نَمْ صالحًا، قد علمنا إنْ كنتَ لمُوقِنًا به، وأما المنافق - أو المرتاب، لا أدري أيَّ ذلك قالت أسماء؟ فيقول: لا أدري، سمعتُ الناسَ يقولون شيئًا فقلتْه» .\nوفي حديث زائدة (٣): «لقد أمر رسولُ الله - ﷺ- بالعتاقة في كسوف الشمس» .\nقال البخاري: قالتْ أسماءُ: «فانصرف رسولُ الله - ﷺ-، وقد تَجَلَّت الشمسُ، فحمد الله بما هو أهله، ثم قال: أما بعد ُ:» .\nقال البخاري في رواية: وذكر نحو ما قدَّمنا، وفيه قالت: فأطال رسولُ الله -ﷺ- جدًّا، حتى تجلاني الغَشْيُ، وإِلى جنبي قِرْبَة فيها ماء، ففَتحتُها فجعلتُ أَصُبُّ منها على رأسي، فانصرفَ رسولُ الله - ﷺ- وقد تجلَّت الشمس، فخطب الناس، فحمد الله بما هو أهله، ثم قال: أما بعدُ - ولغَط نِسْوَة من الأنصار، فانْكَفَأْتُ إِليهنَّ لأُسْكتَهنَّ - فقلتُ لعائشة: ما قال؟ قالت: قال رسول الله - ﷺ-: «ما من شيء لم أكن رأيتُه إِلا رأيتُه في مقامي هذا، حتى الجنةَ، والنار، ولقد أُوحِيَ إِليَّ: أنكم تُفْتَنون في القبورِ مثلَ ⦗١٧١⦘ أَو قريبًا - مِن فتنة الدجال» . ثم ذكر نحو ما تقدَّم ... إِلى قوله: «سمعتُ الناس يقولون شيئًا فقلته» . قال هشام: وقد قالت لي فاطمة فأوْعيتُه (٤)، غيرَ أنها ذكرت ما يُغلَّظ عليه. أَخرجه البخاري، ومسلم.\nوللبخاري: «أَنَّ رسولَ الله - ﷺ- صلَّى صلاةَ الكَسوفِ، فقام فأطال القيام، ثم ركع فأَطال الركوع، ثم قام فأَطال القيام، ثم ركع فأطال الركوع، ثم رفع، ثم سجد فأَطال السجود، ثم رفع، ثم سجد فأَطال السجود، ثم قام فأَطال القيام، ثم ركع فأطال الركوع، ثم قام فأَطال القيام (٥)، ثم ركع فأطال الركوع، ثم رفع فسجد، فأطال السجود، ثم رفع، فسجد [فأطال السجود]، ثم انصرف، فقال: قد دَنَتْ مني الجنةُ، حتى لو اجترأتُ عليها لَجِئْتُكُمْ بِقطاف من قِطافها، ودنت مِنِّي النارُ، حتى قلتُ: أيْ ربِّ، وأنا معهم (٦)؟ وإِذا امرأة - حسبتُ أنه قال: تَخْدِشُها هِرَّة - قلتُ: ما شأْن هذه؟ قالوا: حبسَتْها حتى ماتت جُوعًا، لا [هي] أطعمتها، ولا أرسلتها تأكُل - قال [نافع]: حسبت أنه قال: من خشيش الأرض - أو خشاش» . ⦗١٧٢⦘\nقال أبو بكر الإسماعيلي: والصحيح «أَوَ أنا معهم؟» (٧) قال: وقد يُسْتَخَفُّ إسقاط ألف الاستفهام في مواضع.\nولمسلم قال: «كَسَفَتِ الشمس على عهدِ رسولِ الله - ﷺ- ففَزِعَ، فأخطأ بدِرْع - وفي رواية: فأخذَ دِرْعًا - حتى أُدْرِك بردائه بعدَ ذلك، قالت: فقضيتُ حاجتي، ثم جئتُ ودخلتُ المسجد فرأيتُ رسولَ الله - ﷺ- قائما، فقمتُ معه، فأطال القيامَ حتى رأْيتُني أريدُ أن أجلسَ، ثم الْتَفِتُ إِلى المرأةِ الضعيفةِ، فأقول: هذه أضعفُ مني فأقوم، فركع فأطال الركوع، ثم رفع رأسه فأطال القيام، حتى لو أن رجلًا جاءَ خُيِّلَ إِليه أنه لم يركع» .\nوفي رواية عن عروةَ قال: «لا تقل: كَسَفَتِ الشمسُ، ولكن قل: خَسَفت» .\nوأخرج الموطأُ الرواية الأولى، وأخرج النسائي رواية البخاري إِلى قوله: «ثم انصرف» .\nوللبخاري مختصرًا قالت: «لقد أمرَ النبيُّ - ﷺ- بالعَتَاقة في كسوف الشمس» .\nوأخرج أبو داود قالت: «كان النبيُّ - ﷺ- يأْمرُ بالعتاقةِ في صلاة الكسوف» . ⦗١٧٣⦘\nوحيث لم يخرِّج من هذا الحديث بطوله غير هذا القدر، لم نُثْبِتْ له علامة، وأَشرنا إِلى ما أخرج منه (٨) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فانكفأت): الانكفاء: الرجوع من حيث جئت، أو الميل إلى جهة أخرى.\n_________\n(١) قال الحافظ في \" الفتح \": كذا هو بترك التنوين في الأول (يعني لفظة مثل)، وإثباته في الثاني (يعني لفظة قريبًا)، قال ابن مالك: توجيهه أن أصله: مثل فتنة الدجال، أو قريبًا من فتنة الدجال، فحذف ما أضيف إلى مثل، وترك على هيئته قبل الحذف، وجاز الحدف لدلالة ما بعده عليه، قال: وفي رواية بترك التنوين في الثاني أيضًا (يعني لفظة قريبًا) وتوجيهه أنه مضاف إلى (فتنة) أيضًا، وإظهار حرف الجر بين المضاف والمضاف إليه جائز عند قوم.\n(٢) قال الحافظ في \" الفتح \": وجملة: لا أدري أي ذلك قالت أسماء: جملة معترضة بين بها الراوي أن الشك منه، هل قالت أسماء: مثل، أو قالت: قريبًا.\n(٣) وهو عند البخاري.\n(٤) في الأصل: فما وعيته، والتصحيح من البخاري المطبوع.\n(٥) في البخاري المطبوع: ثم رفع فأطال القيام.\n(٦) وفي بعض النسخ: أو أنا منهم؟ وكلاهما صواب.\n(٧) قال الحافظ في \" الفتح \": كذا للأكثر بهمزة الاستفهام بعدها واو عاطفة، وهي على مقدر، وفي رواية كريمة: بحذف الهمزة، وهي مقدرة.\n(٨) رواه البخاري ١ / ٢٥١ في الوضوء، باب من لم يتوضأ إلا من الغشي المثقل، وفي العلم، باب من أجاب الفتيا بإشارة اليد والرأس، وفي الكسوف، باب صلاة النساء مع الرجال في الكسوف، وباب من أحب العتاقة في كسوف الشمس، وفي السهو، باب الإشارة في الصلاة، وفي الجمعة، باب من قال في الخطبة بعد الثناء: أما بعد، وفي الأذان، باب ما يقول بعد التكبير، وفي العتق، باب ما يستحب من العتاقة في الكسوف والآيات، وفي الاعتصام، باب الاقتداء بسنن رسول الله ﷺ، ومسلم رقم (٩٠٥) في الكسوف، باب ما عرض على النبي ﷺ في صلاة الكسوف، والموطأ ١ / ١٨٨ في الكسوف، باب ما جاء في صلاة الكسوف، والنسائي ٣ / ١٥١ في الكسوف، باب التشهد والتسليم في صلاة الكسوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٣٣) وأحمد (٦/٣٤٥) قال: حدثنا ابن نمير. والبخاري (١/٣١) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب. وفي (١/٥٧) قال: حدثنا إسماعيل. قال: حدثني مالك. وفي (٢/٤٦) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٢/٨٩) قال: حدثنا يحيى بن سليمان. قال: حدثني ابن وهب. قال: حدثنا الثوري. وفي (٩/١١٦) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٣/٣٢) قال: حدثنا محمد بن العلاء الهمداني. قال: حدثنا ابن نمير. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو أسامة.\nخمستهم - مالك، وعبد الله بن نمير، ووهيب بن خالد، وسفيان الثوري، وأبو أسامة حماد بن أسامة - عن هشام بن عروة، عن امرأته فاطمة بنت المنذر، فذكرته.\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.\nوبلفظ: «صلى رسول الله -ﷺ- صلاة الكسوف. فقام فأطال القيام. ثم ركع فأطال الركوع، ثم رفع فقام فأطال القيام. ثم ركع فأطال الركوع. ثم رفع ثم سجد فأطال السجود، ثم رفع، ثم سجد فأطال السجود ثم رفع فقام فأطال القيام ثم ركع فأطال الركوع، ثم رفع فقام فأطال القيام. ثم ركع فأطال الركوع. ثم رفع. ثم سجد فأطال السجود. ثم رفع. ثم سجد فأطال السجود. ثم انصرف، فقال: لقد دنت مني الجنة حتى لو اجترأت عليها لجئتكم بقطاف من قطافها. ودنت مني النار حتى قلت: أي رب وأنا فيهم.» . قال: نافع: حسبت أنه قال: «ورأيت امرأة تخدشها هرة لها. فقلت: ما شأن هذه؟ قالوا: حبستها حتى ماتت جوعا. لا هي أطعمتها ولا هي أرسلتها تأكل من خشاش الأرض.» .\nأخرجه أحمد (٦/٣٥٠) قال: حدثنا موسى بن داود. وفي (٦/٣٥١) قال: حدثنا وكيع والبخاري (١/١٨٩ و٣/١٤٧لاقال: حدثنا ابن أبي مريم. وابن ماجة (١٢٦٥) قال: حدثنا محرز بن سلمة العدني. والنسائي (٣/١٥١) قال: أخبرني إبراهيم بن يعقوب. قال: حدثنا موسى بن داود.\nأربعتهم - موسى بن داود، ووكيع، وسعيد بن أبي مريم، ومحرز بن سلمة - عن نافع بن عمر الجمحي، عن ابن أبي مليكة، فذكره.\n(*) الروايات مطولة ومختصرة. وأثتبتنا لفظ رواية ابن ماجة.\nوبلفظ: «خسفت الشمس على عهد رسول الله -ﷺ-، فسمعت رجة الناس وهم يقولون: آية، ونحن يومئذ في فازع، فخرجت متلفعة بقطيفة للزبير حتى دخلت على عائشة، ورسول الله -ﷺ-، قائم يصلي للناس. فقلت لعائشة: ما للناس؟ فأشارت بيدها إلى السماء. قالت: فصليت معهم، وقد كان رسول الله -ﷺ-، فرغ من سجدته الأولى. قالت: فقام رسول الله -ﷺ-، قياما طويلا حتى رأيت بعض من يصلي ينتضح بالماء، ثم ركع، فركع ركوعا طويلا، ثم قام ولم يسجد قياما طويلا، وهو دون القيام الأول، ثم ركع ركوعا طويلا، وهو دون ركوعه الأول، ثم سجد، ثم سلم، وقد تجلت الشمس، ثم رقي المنبر. فقال: أيها الناس، إن الشمس والقمر آيتان من آيات الله لا يخسفان لموت أحد ولا لحياته، فإذا رأيتم ذلك فافزعوا إلى الصلاة وإلى الصدقة وإلى ذكر الله، أيها الناس، إنه لم يبق شيء لم أكن رأيته إلا وقد رأيته في مقامي هذا، وقد أريتكم تفتنون في قبوركم، يسأل أحدكم: ما كنت تقول وما كنت تعبد. فإن قال: لا أدري، رأيت الناس يقولون شيئا فقلته، ويصنعون شيئا فصنعته. قيل له: أجل، على الشك عشت، وعليه مت، هذا مقعدك من النار وإن قال: أشهد أن لا إله إلا الله وأن محمدا رسول الله. قيل: على اليقين عشت وعليه مت، هذا مقعدك من الجنة، وقد رأيت خمسين، أو سبعين، ألفا يدخلون الجنة في مثل صورة القمر ليلة البدر، فقام إليه رجل. فقال: ادع الله أن يجعلني منهم. قال: اللهم اجعله منهم، أيها الناس، إنكم لن تسألوني عن شيء حتى أنزل إلا أخبرتكم به. فقام رجل. فقال: من أبي؟ قال: أبوك فلان، الذي كان ينسب إليه» .\nأخرجه أحمد (٦/٣٥٤) قال: حدثنا سريج بن النعمان. وابن خزيمة (١٣٩٩) قال: حدثنا أبو الأزهر وكتبته من أصله قال: حدثنا يونس، يعني ابن محمد المؤدب.\nكلاهما - سريج، ويونس - قال: حدثنا فليح، عن محمد بن عباد بن عبد الله بن الزبير، فذكره.\nوبلفظ: «كسفت الشمس على عهد النبي -ﷺ- ففزع، فأخطأ بدرع حتى أدرك بردائه بعذ ذلك. قالت: فقضيت حاجتي ثم جئت ودخلت المسجد فرأيت رسول الله -ﷺ- قائما، فقمت معه، فأطال القيام حتى رأيتني أريد أن أجلس، ثم ألتفت إلى المرأة الضعيفة فأقول: هذه أضعف مني فأقوم. فركع فأطال الركوع، ثم رفع رأسه فأطال القيام حتى لو أن رجلا جاء خيل إليه أنه لم يركع» .\nأخرجه أحمد (٦/٣٤٩) قال: حدثنا عبد الرزاق. قال: قال ابن جريج. وفي (٦/٣٥١) قال: حدثنا روح. قال: حدثنا ابن جريج ومسلم (٣/٣٣) قال: حدثنا يحيى بن حبيب الحارثي. قال: حدثنا خالد ابن الحارث. قال: حدثنا ابن جريج. (ح) وحدثني سعيد بن يحيى الأموي. قال: حدثني أبي. قال: حدثنا ابن جريج. (ح) وحدثني أحمد بن سعيد الدارمي. قال: حدثنا حبان. قال: حدثنا وهيب.\nكلاهما - ابن جريج، ووهيب بن خالد - عن منصور بن عبد الرحمن، عن أمه صفية بنت شيبة، فذكرته.\n(*) أخرجه أحمد (٦/٣٤٩) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج، قال: حدثت عن أسماء بنت أبي بكر، نحوه.\nوبلفظ: «أمر النبي -ﷺ- بالعتاقة في كسوف الشمس» .\nوفي رواية: «كنا نؤمر عند الخسوف بالعتاقة» .\nأخرجه أحمد (٦/٣٤٥) قال: حدثنا عثام بن علي أبو علي العامري. (ح) وحدثنا معاوية بن عمرو. قال: حدثنا زائدة. والدارمي (١٥٣٩) قال: أخبرنا الحكم بن المبارك. قال: حدثنا عبد العزيز بن محمد. وفي (١٥٤٠) قال: حدثني أبو حذيفة موسى بن مسعود، عن زائدة. والبخاري (٢/٤٧) قال: حدثنا ربيع بن يحيى. قال: حدثنا زائدة. وفي (٣/١٨٩) قال: حدثنا موسى بن مسعود. قال: حدثنا زائدة بن قدامة. (ح) وحدثنا محمد بن أبي بكر. قال: حدثنا عثام. وأبو داود (١١٩٢) قال: حدثنا زهير بن حرب. قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة. وابن خزيمة (١٤٠١) قال: حدثنا محمد بن معمر بن ربعي. قال: حدثنا موسى بن مسعود أبو حذيفة. قال: حدثنا زائدة. (ح) وحدثنا الدارمي. قال: حدثنا مصعب بن عبد الله الزبيري. قال: حدثنا عبد العزيز، يعني الدراوردي.\nثلاثتهم - عثام بن علي، وزائدة بن قدامة، وعبد العزيز بن محمد الدراوردي - عن هشام بن عروة، عن فاطمة بنت المنذر، فذكرته\n(*) الروايات متقاربة المعنى.","vol":"6","page":169},{"text":"٤٢٧٢ - (خ م ط د ت س) عبد الله بن عباس - ﵄ -: قال: «انخسفت الشمس على عهد رسولِ الله - ﷺ-، فصلَّى رسولُ الله - ﷺ- والناسُ معه، فقام قيامًا طويلًا نحوًا من قراءةِ سورةِ البقرة، ثم ركع ركوعًا طويلًا، ثم رفع فقام قيامًا طويلًا، وهو دون القيام الأول، ثم ركع ركوعًا طويلًا، وهو دون الركوع الأول، ثم سجد، ثم قام قيامًا طويلًا، وهو دون القيام الأول، ثم ركع ركوعًا طويلًا، وهو دون الركوع الأول، ⦗١٧٤⦘ ثم رفع، فقام قيامًا طويلًا، وهو دون القيام الأول، ثم ركع ركوعًا طويلًا، وهو دون الركوع الأول، ثم سجد، ثم انصرف وقد تَجَلَّت الشمسُ، فقال [- ﷺ-]: إِن الشمس والقمر آيتان من آيات الله لا يَخسِفان لموت أحد، ولا لحياته، فإذا رأيتم ذلك فاذكروا الله، قالوا: يا رسولَ الله، رأيناك تناولت شيئًا في مقامك، ثم رأَيناكَ تَكَعْكَعْتَ؟ قال: إِني رأيتُ الجنةَ، فتناولتُ عُنْقُودًا، ولو أَصبتُه لأَكلتم منه ما بقيتِ الدنيا، وأُرِيتُ النارَ، فلم أرَ مَنْظَرًا كاليومِ قَطُّ أفْظَعَ، ورأيتُ أكثر أهلها النساء، قالوا: بِمَ يا رسول الله؟ قال: بكفرهن. قيل: أيكفُرْنَ بالله؟ قال: يكفرن العشير، ويكفرن الإحسان (١)، لو أحسنتَ إِلى إِحداهنَّ الدهرَ كلَّه، ثم رأت منك شيئًا، قالت: ما رأيتُ منكَ خيرًا قَطُّ» . أخرجه البخاري، ومسلم.\nوقد أخرجه مسلم مختصرًا، قال: «إن رسولَ الله - ﷺ- صلَّى أربع ركعات في ركعتين، وأربع سجدات - يعني في كسوف الشمس» .\nوله في أخرى قال: «صلَّى رسولُ الله - ﷺ- حين كَسَفتِ الشمسُ ثمانيَ ركعات في أربع سجدات» . [وقال]: عن عليّ مثل ذلك. ⦗١٧٥⦘\nوفي أُخرى: «أن النبيَّ -ﷺ- صلَّى في كسوف، قرأَ ثم ركع، ثم قرأ ثم ركع، ثم قرأ، ثم ركع، ثم قرأ ثم ركع، ثم سجد» . والأخرى مثلها.\nوأخرج الموطأ الرواية الأولى.\nوأخرج أبو داود الرواية الآخرة التي لمسلم.\nوأخرج النسائي الأولى من المتفق، والأولى من أفراد مسلم، والثانية.\nوله وللترمذي: «أن النبيَّ - ﷺ- صلَّى في كسوف، فقرأ ثم ركع، ثم قرأ ثم ركع، ثم قرأ ثم ركع، ثم قرأ، ثم ركع، ثم سجد سجدتين» . والأخرى مثلها.\nوفي رواية لأبي داود قال: «خَسَفت الشمسُ، فصلَّى رسولُ الله - ﷺ- والناسُ معه، فقام قيامًا طويلًا بنحو من سورة البقرة، ثم ركع ... وساق الحديث»، ولم يذكر أبو داود لفظه.\nوله في أخرى: «أَنَّ رسولَ الله - ﷺ- صلَّى في كسوف الشمس» . قال أبو داود: مثل حديث عروة عن عائشة عن النبي - ﷺ-: «أَنَّه صلَّى ركعتين، في كلِّ ركعة ركعتين» .\nوحديثُ عائشةَ قد تقدَّم ذِكْرُه في أول صلاة الكسوف، ولم يذكر أبو داود لفظ ابن عباس (٢) . ⦗١٧٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تكعكعت): التكعكع: المشي إلى وراء، وقيل: التوقف والاحتباس.\n_________\n(١) عند مسلم \" بكفر العشير، وبكفر الإحسان \" قال النووي في \" شرح مسلم \": هكذا ضبطناه بالباء الموحدة الجارة، وفيه جواز إطلاق الكفر على كفران الحقوق، وإن لم يكن ذلك الشخص كافرًا بالله تعالى.\n(٢) رواه البخاري ٢ / ٤٤٧ في الكسوف، باب صلاة الكسوف جماعة، وفي الإيمان، باب كفران العشير، وكفر دون كفر، وفي المساجد، باب من صلى وقدامه تنور أو نار أو شيء مما يعبد ⦗١٧٦⦘ فأراد به الله، وفي صفة الصلاة، باب رفع البصر إلى الإمام في الصلاة، وفي بدء الخلق، باب صفة الشمس والقمر، وفي النكاح، باب كفران العشير، ومسلم رقم (٩٠٧) و(٩٠٨) و(٩٠٩) في صلاة الكسوف، باب ما عرض على النبي ﷺ، والموطأ ١ / ١٨٦ و١٨٧ في صلاة الكسوف، باب العمل في صلاة الكسوف، وأبو داود رقم (١١٨١) و(١١٨٣) في الصلاة، باب من قال: [صلاة الكسوف] أربع ركعات، والترمذي رقم (٥٦٠) في الصلاة، باب ما جاء في صلاة الكسوف، والنسائي ٣ / ١٢٩ في الكسوف، باب كيف صلاة الكسوف، وباب نوع آخر من صلاة الكسوف، وباب قدر القراءة في صلاة الكسوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (١٣٢) . وأحمد (١/٢٩٨) (٢٧١١) قال: حدثنا إسحاق يعني ابن عيسى. وفي (١/٣٥٨) (٣٣٧٤) قال: قرأت على عبد الرحمن. (ح) وحدثني إسحاق. والدارمي (١٥٣٦) قال: حدثنا أبو يعقوب يوسف البويطي، عن محمد بن إدريس هو الشافعي. والبخاري (١/١٤،، ١١٨ ٢/٤٥) قال: حدثنا عبد الله بن مسلمة. وفي (١/١٩٠، ٤/١٣٢) قال: حدثنا إسماعيل بن أبي أويس. وفي (٧/٣٩) قال: حدثنا عبد الله بن يوسف. ومسلم (٣/٣٤) قال: حدثناه محمد بن رافع، قال: حدثنا إسحاق يعني ابن عيسى وأبو داود (١١٨٩) قال: حدثنا القعنبي. والنسائي (٣/١٤٦) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن القاسم. وابن خزيمة (١٣٧٧) قال: حدثنا يونس بن عبد الأعلى الصدفي، قال: أخبرنا ابن وهب. (ح) وحدثنا الربيع، قال: قال الشافعي. (ح) وحدثنا أبو موسى محمد ابن المثنى، قال: حدثنا روح.\nتسعتهم - إسحاق بن عيسى، وعبد الرحمن، والشافعي، وعبد الله بن مسلمة القعنبي، وإسماعيل بن أبي أويس، وعبد الله بن يوسف، وابن القاسم، وابن وهب، وروح - عن مالك بن أنس.\n٢- وأخرجه مسلم (٣/٣٣) قال: حدثنا سويد بن سعيد، قال: حدثنا حفص بن ميسرة.\nكلاهما - مالك، وحفص بن ميسرة - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nوبلفظ: «صليت مع رسول الله، -ﷺ- الكسوف، فلم أسمع منه فيها حرفا من القرآن» .\nأخرجه أحمد (١/٢٩٣) (٢٦٧٣) قال: حدثنا حسن يعني ابن موسى. وفي (١/٢٩٣) (٢٦٧٤) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله. وفي (١/٣٥٠) (٣٢٧٨) قال: حدثنا زيد بن الحباب.\nثلاثتهم - حسن، وعبد الله بن المبارك، وزيد - عن ابن لهيعة، قال: حدثنا يزيد بن أبي حبيب، عن عكرمة، فذكره.\nوفي رواية ابن المبارك «فلم أسمع منه فيها حرفا واحدا» .\nوفي رواية زيد: «أن رسول الله، -ﷺ-، قرأ في كسوف الشمس، فلم نسمع منه حرفا» .\nوبلفظ: «صلى رسول الله، -ﷺ-، حين كسفت الشمس ثمان ركعات، في أربع سجدات»\nوفي رواية يحيى القطان: «عن النبي، -ﷺ-، أنه صلى في كسوف، قرأ، ثم ركع، ثم قرأ، ثم ركع، ثم قرأ، ثم ركع، ثم قرأ، ثم ركع، ثم سجد. قال: والأخرى مثلها.» .\n١- أخرجه أحمد (١/٢٢٥) (١٩٧٥) . ومسلم (٣/٣٤) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٣/١٢٨)، وفي الكبرى (٤٢٤) قال: أخبرنا يعقوب بن إبراهيم.\nثلاثتهم - أحمد، وأبو بكر، ويعقوب - عن إسماعيل بن علية.\n٢- وأخرجه أحمد (١/٣٤٦) (٣٢٣٦) . والدارمي (١٥٣٤) قال: أخبرنا علي بن عبد الله المديني، ومسدد. ومسلم (٣/٣٤) قال: حدثنا محمد بن المثنى، وأبو بكر بن خلاد. وأبو داود (١١٨٣) قال: حدثنا مسدد. والترمذي (٥٦٠) قال: حدثنا محمد بن بشار. والنسائي (٣/١٢٩) قال: أخبرنا محمد ابن المثنى. وابن خزيمة (١٣٨٥) قال: حدثنا أبو موسى.\nستتهم - أحمد، وعلي بن عبد الله، ومسدد، وأبو موسى محمد بن المثنى، وأبو بكر بن خلاد، وابن بشار - عن يحيى بن سعيد القطان.\nكلاهما - ابن علية، ويحيى القطان - عن سفيان الثوري، عن حبيب بن أبي ثابت، عن طاووس. فذكره.\nوبلفظ: «أن رسول الله، -ﷺ-، صلى يوم كسفت الشمس أربع ركعات في ركعتين، وأربع سجدات.» .\nأخرجه مسلم (٣/٢٩) قال: حدثنا محمد بن مهران، قال: حدثنا الوليد بن مسلم، قال: أخبرنا عبد الرحمن بن نمر. (ح) وحدثنا حاجب بن الوليد، قال: حدثنا محمد بن حرب، قال: حدثنا محمد بن الوليد الزبيدي. وأبو داود (١١٨١) قال: حدثنا أحمد بن صالح، قال: حدثنا عنبسة، قال: حدثنا يونس.\nوالنسائي (٣/١٢٩) قال: أخبرنا عمرو بن عثمان بن سعيد، قال: حدثنا الوليد، عن ابن نمر وهو عبد الرحمن بن نمر. وفي (٣/١٢٩) وفي الكبرى (٤٢٥) قال: أخبرني عمرو بن عثمان، قال: حدثنا الوليد، عن الأوزاعي.\nأربعتهم - ابن نمر، والزبيدي، ويونس، والأوزاعي - عن الزهري، قال: أخبرني كثير بن عباس، فذكره.","vol":"6","page":173},{"text":"٤٢٧٣ - (خ م س) أبو مسعود البدري - ﵁ -: قال: قال النبيُّ -ﷺ-: «إِن الشمسَ والقمرَ لا ينكسفان لموت أحد من الناس، ولكنهما آيتان من آيات اللهِ ﷿، فإِذا رأيتموها فقوموا فصلّوا» . أخرجه البخاري، ومسلم، والنسائي (١) .\n_________\n(١) رواه البخاري ٢ / ٤٣٧ في الكسوف، باب الصلاة في كسوف الشمس، وباب لا تنكسف الشمس لموت أحد ولا لحياته، وفي بدء الخلق، باب صفة الشمس والقمر، ومسلم رقم (٩١١) في الكسوف، باب ذكر النداء بصلاة الكسوف، والنسائي ٣ / ١٢٦ في الكسوف، باب الأمر بالصلاة عند كسوف القمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٥٥) قال: حدثنا سفيان،وأحمد (٤/١٢٢) قال: حدثنا إسماعيل ويزيد بن هارون. والدارمي (١٥٣٣) قال: حدثنا يعلى. والبخاري (٢/٤٢لاقال: حدثنا شهاب بن عباد، قال: حدثنا إبراهيم بن حميد. وفي (٢/٤٨) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. وفي (٤/١٣٢) قال: حدثني محمد بن المثنى، قال: حدثنا يحيى، ومسلم (٣/٣٥) قال: حدثنا يحيى ابن يحيى، قال: أخبرنا هشيم. (ح) وحدثنا عبيد الله بن معاذ العنبري، ويحيى بن حبيب، قالا: حدثنا معتمر. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، وأبو أسامة، وابن نمير. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، ووكيع. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان ومروان وابن ماجة (١٢٦١) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، والنسائي (٣/١٢٦) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا يحيى. وابن خزيمة (١٣٧٠) قال: حدثنا بندار، قال: حدثنا يحيى.\nجميعهم - سفيان بن عيينة، وإسماعيل بن علية، ويزيد، ويعلى، وإبراهيم بن حميد، ويحيى، وهشيم، ومعتمر، ووكيع، وأبو أسامة، وعبد الله ابن نمير، وجرير، ومروان بن معاوية - عن إسماعيل ابن أبي خالد، قال: حدثني قيس، فذكره","vol":"6","page":176},{"text":"٤٢٧٤ - (خ م س) أبو موسى الأشعري - ﵁ -: قال: «خَسفَتِ الشمسُ في زمان رسولِ الله - ﷺ-، فقام فَزِعًا يخشى أن تكونَ الساعةُ، حتى أتى المسجدَ، فقام يصلِّي بأطولِ قيام وركوع وسجود، ما رأيتُه ⦗١٧٧⦘ يفعله في صلاة قطُّ، ثم قال: إن هذهِ الآياتِ التي يُرسلها الله، لا تكون لموت أحد، ولا لحياته، ولكنَّ اللهَ ﷿ يُرْسِلُها يخوِّفُ بها عباده، فإِذا رأيتم منها شيئًا فافزعوا إِلى ذِكْرِهِ ودعائِه، واستغفاره» . أخرجه البخاري، ومسلم، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَفَزِع): فزعت إلى الأمر: لجأت إليه، وقد ذُكِر (٢) .\n_________\n(١) رواه البخاري ٢ / ٤٥١ و٤٥٢ في الكسوف، باب الذكر في الكسوف، ومسلم رقم (٩١٢) في الكسوف، باب ذكر النداء بصلاة الكسوف، والنسائي ٣ / ١٥٣ و١٥٤ في الكسوف، باب الأمر بالاستغفار في الكسوف.\n(٢) انظر الصفحة ١٦٥ من هذا الجزء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٤٨) قال: حدثنا محمد بن العلاء، ومسلم (٣/٣٥) قال: حدثنا أبو عامر الأشعري عبد الله بن براد، ومحمد بن العلاء. والنسائي (٣/١٥٣) قال: أخبرنا موسى ابن عبد الرحمن المسروقي. وابن خزيمة (١٣٧١) قال: حدثنا موسى بن عبد الرحمن المسروقي.\nثلاثتهم - محمد بن العلاء، وأبو عامر، وموسى بن عبد الرحمن، - عن أبي أسامة، عن بريد بن عبد الله، عن أبي بردة، فذكره.","vol":"6","page":176},{"text":"٤٢٧٥ - (خ م س) عبد الله بن عمر - ﵄ -: أَنَّ النبيَّ - ﷺ- قال: «إِن الشمسَ والقمرَ لا يَخْسِفَان لموت أحد ولا لحياته، ولكنهما آيتان من آيات الله، فإذا رأيتموهما فصلُّوا» . أخرجه البخاري، ومسلم، والنسائي (١) .\n_________\n(١) رواه البخاري ٢ / ٤٣٨ في الكسوف، باب الصلاة في الكسوف، وفي بدء الخلق، باب صفة الشمس والقمر، ومسلم رقم (٩١٤) في الكسوف، باب ذكر النداء بصلاة الكسوف، والنسائي ٣ / ١٢٥ و١٢٦ في الكسوف، باب الأمر بالصلاة عند كسوف الشمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٠٩) و(٥٨٨٣) و(٢/١١٨) (٥٩٩٦) قال: حدثنا هارون بن معروف. والبخاري (٢/٤٢) قال: حدثنا أصبغ. وفي (٤/١٣١) قال: حدثنا يحيى بن سليمان. ومسلم (٣/٣٦) قال: حدثني هارون بن سعيد الأيلي. والنسائي (٣/١٢٥) قال: أخبرنا محمد بن سلمة.\nخمستهم - هارون بن معروف، وأصبغ بن الفرج، ويحيى بن سليمان، وهارون بن سعيد، ومحمد بن سلمة - عن عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، أن عبد الرحمن بن القاسم حدثه، عن أبيه، فذكره.\nوبلفظ: «أن الشمس كسفت يوم مات إبراهيم ابن رسول الله -ﷺ-، فظن الناس أنها كسفت لموته، فقام النبي -ﷺ-. فقال: أيها الناس، إن الشمس والقمر آيتان من آيات الله، لا يكسفان لموت أحد ولا لحياته، فإذا رأيتم ذلك، فافزعوا إلى الصلاة، وإلى ذكر الله، وادعوا وتصدقوا» .\nأخرجه ابن خزيمة (١٤٠٠) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد العزيز بن عبد الله الأويسي، قال: حدثنا مسلم بن خالد، عن إسماعيل بن أمية، عن نافع، فذكره.","vol":"6","page":177},{"text":"٤٢٧٦ - (خ م) المغيرة بن شعبة - ﵁ -: قال: «انكَسَفت الشمسُ على عهدِ رسولِ الله - ﷺ- يوم مات إِبراهيمُ، فقال الناسُ: انكسفت لموتِ إِبراهيمَ، فقال رسولُ الله - ﷺ-: إِن الشمسَ والقمر آيتان من آيات الله، لا ينكسفان لموت أحد ولا لحياته، فإِذا رأَيتموهما فادعوا الله وصلُّوا ⦗١٧٨⦘ حتى تنجليَ» . أَخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٢ / ٤٣٨ في الكسوف، باب الصلاة في كسوف الشمس، وباب الدعاء في الكسوف، وفي الأدب، باب من سمى بأسماء الأنبياء، ومسلم رقم (٩١٥) في الكسوف، باب ذكر النداء بصلاة الكسوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٤٩) قال: حدثنا عبد الرحمن، قال: حدثنا زائدة. وفي (٤/٢٥٣) قال: حدثنا زبو النضر، قال: حدثنا شيبان. والبخاري (٢/٤٢) قال: حدثنا عبد الله بن محمد، قال: حدثنا هاشم بن القاسم، قال: حدثنا شيبان أبو معاوية. وفي (٢/٤٨) و(٨/٥٤) قال: حدثنا أبو الوليد، قال: حدثنا زائدة. ومسلم (٣/٣٦) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، قالا: حدثنا مصعب، وهو ابن المقدام، قال: حدثنا زائدة. والنسائي في الكبرى الورقة (٢٥-أ) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا يحيى، قال: حدثنا زائدة.\nكلاهما - زائدة، وشيبان - عن زياد بن علاقة، فذكره.\nوبنحوه: أخرجه أحمد (٤/٢٤٥) قال عبد الله بن أحمد: وجدت في كتاب أبي بخط يده، حدثني عبد المتعال بن عبد الوهاب. وعبد الله بن أحمد (٤/٢٤٥) قال: حدثنا سعيد بن يحيى بن سعيد الأموي.\nكلاهما - عبد المتعال، وسعيد بن يحيى - عن يحيى بن سعيد الأموي، قال: حدثنا المجالد، عن عامر، فذكره.","vol":"6","page":177},{"text":"٤٢٧٧ - (د س خ م) عبد الله بن عمرو بن العاص - ﵄ -: قال: «انكسفت الشمس في حياة رسولِ الله - ﷺ-، فقام رسولُ الله -ﷺ- فلم يَكَدْ يركع، ثم ركع فلم يكد يرفع (١)، ثم رفع فلم يكد يسجد، ثم سجد فلم يكد يرفع، ثم رفع فلم يكد يسجد، ثم سجد فلم يكد يرفع، ثم رفع، وفعل في الركعة الأخرى مثل ذلك، ثم نفخ في آخر سجوده، فقال: أُفٍّ، أُفٍّ، ثم قال: ربِّ، ألم تَعِدْني أن لا تُعَذِّبَهم، وأنا فيهم؟ ألم تَعِدْني أن لا تعذِّبَهم وهم يستغفرون؟ ففزِع رسولُ الله - ﷺ- من صلاته وقد أمْحَصَتِ الشمسُ» . أخرجه أبو داود.\nوفي رواية النسائي: قال: «انكسفتِ الشمسُ على عهدِ رسولِ الله - ﷺ- فقام رسولُ الله -ﷺ- إِلى الصلاة، وقام الذين معه، فقام قيامًا فأطال القيام، ثم ركع فأطال الركوع، ثم رفع رأسَه وسجد فأطال السجودَ، ثم عرف رأسه وجلسَ فأطال الجلوس، ثم سجدَ فأطال السجودَ، ثم رفع ⦗١٧٩⦘ رأسه وقام، فصنع في الركعة الثانية مثل ما صنع في الأولى: من القيام، والركوع، والسجود، والجلوس، فجعل ينفُخُ في آخر سجوده من الركعة الثانية ويبكي، ويقول: لم تَعِدْني هذا وأنا فيهم، لم تَعِدْني هذا، ونحنُ نستغفرك، ثم رفع رأسه، وانجلتِ الشمسُ، فقام رسولُ الله -ﷺ- فخطبَ الناس، فحمِد الله وأثنى عليه، ثم قال: إِن الشمسَ والقمر آيتان من آيات الله، فإذا رأيتم كسوف أحدهما فاسعَوْا إِلى ذِكْر الله، والذي نفسُ محمد بيده، لقد أُدْنِيَتِ الجنةُ مني حتى لو بسطتُ يدي لتعاطيتُ من قُطُوفها، ولقد أُدنِيت مِنيَّ النارُ حتى لقد جعلتُ أتَّقِيها خشية أن تغشاكم، حتى رأيتُ فيها امرأة من حِمْيرَ تُعذَّب في هِرَّة ربطتْها، فلم تَدَعْها تأكل من خَشاش الأرض، لا هي أطعمتها، ولا هي أسْقَتها (٢) حتى ماتت، فلقد رأيتها تَنْهَشُها إِذا أقبلت، وإِذا وَلَّت تَنْهَش أَلْيَتها، وحتى رأيت فيها صاحبَ السِّبْتِيَّتَيْنِ أخا بَنِي الدَّعْداعِ يُدفع بعصىً ذات شُعبَتين في النار، وحتى رأيتُ فيها صاحبَ المحْجَن الذي كان يسرق الحاجَّ بِمِحْجَنِهِ مَتَّكئًا على محجنه في النار، يقول: أنا سارقُ المحجن» .\nوله في أخرى بنحو ذلك، والأولى أتمُّ، وفيها: «فجعلتُ أنفُخ خشيةَ أن يغشاكم حَرُّها، ورأيتُ فيها سارقَ بَدَنةِ (٣) رسولِ الله - ﷺ-، ورأيتُ ⦗١٨٠⦘ فيها أخا بني دُعْدُع سارقَ الحجيج، فإذا فُطِن له قال: هذا عَمَلُ المحجن، ورأيت فيها امرأَة طويلة سوداء تُعذَّب في هِرَّة رَبطتها، فلم تُطْعِمْها ولم تَسْقِها، ولم تَدَعْها تأْكل من خَشَاش الأرض حتى ماتت، وإن الشمس والقمر لا ينكسفان لموت أحد ولا لحياته، وَلكنهما آيتان من آيات الله، فإِذا انكسفت إِحداهما - أو قال: فعل أحدهما شيئًا من ذلك - فاسْعَوا إِلى ذِكرِ الله ﷿» .\nوفي أخرى له قال: «انكَسَفتِ الشمسُ، فركعَ رسولُ الله - ﷺ- ركعتين وسجد سجدتين، [ثم قام فركع ركعتين، وسجد سجدتين]، ثم جُلِّي عن الشمس، قال: وكانت عائشةُ تقول: ما سجدَ رسولُ الله - ﷺ- سجودًا، ولا ركعَ ركوعًا أطولَ منه (٤)» .\nوأخرج البخاري ومسلم قال: «لما كَسَفَتِ الشمس على عهد رسولِ الله - ﷺ- نُودِيَ: إِن الصلاةَ جامعة، فركع النبيُّ - ﷺ- ركعتين في سجدة، ثم ⦗١٨١⦘ قام فركع ركعتين في سجدة، ثم جلس، ثم جُلِّيَ عن الشمس، فقالت عائشةُ: ما ركعتُ ركوعًا، ولا سجدتُ سجودًا قَطُّ [كان] أطولَ منه» .\nوفي رواية إِلى قوله: «جامعة» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أمحصت الشمس): معنى أمحصت الشمس، أي: انجلت، وأصل المحص: الخلوص، يقال: مَحَصْت الذهب: إذا خلَّصته مما يشوبه، ومنه التمحيص من الذنوب، وهو التطهير منها.\n(السِّبْتِيَّتَيْن): يعني بالسبتيتين: النعلين، والسين مكسورة.\n_________\n(١) في الأصل: ثم رفع فلم يكد يرفع، وهو خطأ، والتصحيح من نسخ أبي داود المطبوعة.\n(٢) في النسائي المطبوع: سقتها.\n(٣) في النسائي المطبوع: بدنتي بالتثنية.\n(٤) هذه الرواية عند النسائي من رواية معاوية بن سلام عن يحيى بن أبي كثير عن أبي طعمة عن عبد الله ابن عمرو، قال النسائي: خالفه - يعني معاوية بن سلام - علي بن المبارك - ثم ساق بسنده إلى علي بن المبارك عن يحيى بن أبي كثير قال: حدثني أبو حفصة، مولى عائشة عن عائشة أخبرته أنه \" لما كسفت الشمس على عهد رسول الله ﷺ توضأ، وأمر فنودي: إن الصلاة جامعة، فقام فأطال القيام في صلاته، قالت عائشة: فحسبته قرأ سورة البقرة، ثم ركع فأطال الركوع، ثم قال: سمع الله لمن حمده، ثم قام مثل ما قام، ولم يسجد، ثم ركع فسجد، ثم قام فصنع مثل ما صنع: ركعتين وسجدة، ثم جلس وجلي عن الشمس \".\n(٥) رواه البخاري ٢ / ٤٤٢ في الكسوف، باب النداء بالصلاة جامعة في الكسوف، وباب طول السجود في الكسوف، ومسلم رقم (٩١٠) في الكسوف، باب ذكر النداء بصلاة الكسوف: الصلاة جامعة، وأبو داود رقم (١١٩٤) في الصلاة، باب من قال: يركع ركعتين، والنسائي ٣ / ١٣٦ و١٣٧ في الكسوف، باب نوع آخر من صلاة الكسوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٢/١٥٩) (٦٤٨٣) قال: حدثنا ابن فضيل. وفي (٢/١٦٣) (٦٥١٧) قال: حدثنا يحيى، عن شعبة. وفي (٢/١٨٨) (٦٧٦٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. قال عبد الله بن أحمد: قال أبي: ووافق شعبة زائدة. وقال: من خشاش الأرض حدثناه معاوية. وفي (٢/١٩٨) (٦٨٦٨) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وأبو داود (١١٩٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. والترمذي في الشمائل (٣٢٤) قال: حدثنا قتيبة، قال: حدثنا جرير. والنسائي (٣/١٣٧) قال: أخبرنا هلال بن بشر، قال: حدثنا عبد العزيز بن عبد الصمد. وفي (٣/١٤٩) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن بن المسور الزهري، قال: حدثنا غندر، عن شعبة. وفي الكبرى (٤٦٢) قال: أخبرنا يحيى بن أيوب، قال: حدثنا أبو صالح، قال: حدثنا حماد. وابن خزيمة (٩٠١) و(١٣٨٩)، (١٣٩٢) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير. وفي لل١٣٩٣) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا مؤمل، قال: حدثنا سفيان.\nسبعتهم - محمد بن فضيل، وشعبة، وزائدة بن قدامة، وسفيان وحماد بن سلمة، وجرير بن عبد الحميد، وعبد العزيز - عن عطاء بن السائب.\n٢- وأخرجه أحمد (٢/٢٢٣) (٧٠٨٠) قال: حدثنا يحيى بن آدم. والنسائي في الكبرى (٤٦١) قال: أخبرنا محمد بن عبد الأعلى.\nكلاهما - يحيى، ومحمد - قالا: حدثنا أبو بكر، قال: حدثنا أبو إسحاق.\nكلاهما - عطاء، وأبو إسحاق السبيعي - عن السائب، فذكره.\n(*) رواية عبد الرزاق عن سفيان: «أن النبي -ﷺ- صلى بهم يوم كسفت الشمس يوم مات إبراهيم ابنه، فقام بالناس، فقيل: لا يركع، فركع، فقيل: لا يرفع، فرفع فقيل: لا يسجد، فسجد، فقيل: لا يرفع، فقام في الثانية ففعل مثل ذلك، وتجلت الشمس» .\n(*) رواية أبي صالح عن حماد: «أن رسول الله -ﷺ- كان ساجدا في آخر سجوده في صلاة الآيات، فنفخ في آخر سجدة، فقال: أف! أف! أف! ثم قال: رب ألم تعدني أن لا تعذبهم، وأنا فيهم، رب ألم تعدني أن لا تعذبهم وهم يستغفرون.» .\n(*) رواية أبي إسحاق عند أحمد: «لما توفي إبراهيم ابن رسول الله -ﷺ- كسفت الشمس، فقام رسول الله -ﷺ-، فصلى ركعتين، فأطال القيام، ثم ركع مثل قيامه، ثم سجد مثل ركوعه، فصلى ركعتين كذلك، ثم سلم» .\n(*) باقي الروايات مطولة ومختصرة، وألفاظها متقاربة.\nوبلفظ: «انكسفت الشمس على عهد رسول الله -ﷺ-، فقام رسول الله -ﷺ-، فأطال القيام حتى قيل لا يركع، ثم ركع فأطال الركوع حتى قيل لا يرفع، ثم رفع رأسه، فأطال القيام حتى قيل لا يسجد، ثم سجد، فأطال السجود حتى قيل لا يرفع، ثم رفع، فجلس حتى قيل لا يسجد، ثم سجد، ثم قام ففعل في الأخرى مثل ذلك، ثم أمحصت الشمس» .\nأخرجه ابن خزيمة (١٣٩٣) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا مؤمل، قال: حدثنا سفيان، عن يعلي بن عطاء، عن أبيه، فذكره.\nأخرجه أحمد (٢/١٧٥) (٦٦٣١) قال: حدثنا هاشم بن القاسم، قال: حدثنا أبو معاوية، يعني شيبان. وفي (٢/٢٢٠) (٧٠٤٦) قال: حدثنا هشام بن سعيد، قال: أخبرنا معاوية بن سلام. والبخاري (٢/٤٣) قال: حدثنا إسحاق، قال: أخبرنا يحيى بن صالح، قال: حدثنا معاوية بن سلام بن أبي سلام الحبشي الدمشقي. وفي (٢/٤٥) قال: حدثنا أبو نعيم، قال: حدثنا شيبان. ومسلم (٣/٣٤) قال: حدثني محمد بن رافع، قال: حدثنا أبو النضر، قال: حدثنا أبو معاوية، وهو شيبان النحوي. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا يحيى بن حسان، قال: حدثنا معاوية بن سلام. والنسائي (٣/١٣٦) قال: أخبرني محمود بن خالد، عن مروان، قال: حدثني معاوية بن سلام. وابن خزيمة (١٣٧٥) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو نعيم، قال: حدثنا شيبان. وفي (١٣٧٦) قال: حدثنا محمد بن يحيى، قال: حدثني أبو بكر بن أبي الأسود، قال: أخبرنا حميد بن الأسود، عن حجاج الصواف.\nثلاثتهم - شيبان، ومعاوية، وحجاج - عن يحيى بن أبي كثير، قال: أخبرني أبو سلمة بن عبد الرحمن، فذكره.\nوالرواية الثانية للنسائي: أخرجها (٣/١٣٦) قال: أخبرنا يحيى بن عثمان، قال: حدثنا ابن حمير، عن معاوية بن سلام، عن يحيى بن أبي كثير، عن أبي طعمة، فذكره.","vol":"6","page":178},{"text":"٤٢٧٨ - (د س) سمرة بن جندب - ﵁ -: قال: «بينما أنا وغلام من الأنصار نَرْمي غَرَضَيْنِ لنا، حتى إِذا كانت الشمس قِيْدَ رُمحين أو ثلاث في عين الناظر من الأُفق، اسودَّت حتى آضَتْ كأنها تَنُّومة، فقال أحدنا لصاحبه: انطلِقْ بنا إِلى المسجد، فوالله ليُحدِثَنَّ شأنُ هذه الشمس لرسولِ الله - ﷺ- في أُمَّته حَدَثًا، قال: فدفَعنا فإِذا هو بارِز، فاستقدمَ ⦗١٨٢⦘ فصلَّى، فقام بنا كأَطوَلِ ما قام بنا في صلاة قَطُّ، لا نَسْمعُ له صوتًا، قال: ثم ركعَ بنا كأَطول ما ركع بنا في صلاة قطُّ، لا نسمع له صوتًا، قال: ثم سجد كأَطول ما سجد بنا في صلاة قطُّ، لا نسمع له صوتًا، ثم فعل في الركعة الأخرى مثل ذلك، قال: فوافق تجلِّي الشمسِ جلوسه في الركعة الثانية، ثم سلَّم فَحَمِدَ الله وأثنى عليه، وشهد أن لا إِله إِلا اللهُ، وشهد أنه عبدُه ورسوله ... ثم ساق ابنُ يونس خُطبَةَ النبيِّ - ﷺ-» أخرجه أبو داود.\nوأخرجه النسائي، ولم يذكر حتى آضت كأنها تنومة وقال فيه: «فدفعنا إِلى المسجد، قال: فوافقنا رسولَ الله -ﷺ- حين خرج إِلى الناس، قال: فاستقدَم» والباقي مثله.\nوله في أخرى: «أن النبيَّ - ﷺ- خطب حين انكسفت الشمس، فقال: أما بعدُ ...» .\nوله وللترمذي: «أَنَّ رسولَ الله - ﷺ- صلَّى بنا في كسوف لا نسمعُ له صوتًا» .\nوحيث أخرج الترمذي هذا القَدْر لم نُعلم عليه علامته، وأشرنا إِلى ما أخرج منه (١) . ⦗١٨٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِيد): القِيد، بكسر القاف: القَدْر.\n(تَنُّومَة): التَّنُّومة من نبات الأرض: نبت فيه وفي ثمره سواد قليل.\n(بارز): قال الخطابي: قوله: «بارز» براء غير معجمة قبل زاي معجمة، وهو اسم فاعل من البروز الظهور خطأ: وهو تصحيف من الراوي، وإنما هو «بِأَزَز»، بزاءين معجمتين: أي بجمع كثير. تقول العرب: الفضاء منهم أزز والبيت منهم أزز: إذا غص بهم لكثرتهم وقال الأزهري في كتاب ⦗١٨٤⦘ «التهذيب»، وذكر حديث سمرة بن جندب وقال: «بأَزَز» بزاءين أيضًا، وفسره بمعناه، وكذلك ذكره الهروي في كتابه، قال: يقال: أتيت الوالي والمجلس أزز، أي: كثير الزحام ليس فيه متسع، ويقال: الناس أزز: إذا انضم بعضهم إلى بعض\n_________\n(١) رواه أبو داود رقم (١١٨٤) في الصلاة، باب من قال: [صلاة الكسوف] أربع ركعات، والنسائي ٣ / ١٤٠ في الكسوف، باب نوع آخر من صلاة الكسوف، ورواه أيضًا الترمذي ⦗١٨٣⦘ مختصرًا رقم (٥٦٢) في الصلاة، باب ما جاء في صفة القراءة في الكسوف، وابن ماجة مختصرًا أيضًا رقم (١٢٦٤) في إقامة الصلاة، باب ما جاء في صلاة الكسوف، كما رواه الحاكم في \" المستدرك \" مطولًا، ١ / ٣٢٩ - ٣٣١، وفي سنده ثعلبة بن عباد العبدي وهو مجهول لم يوثقه غير ابن حبان، وقد قال الترمذي: حديث سمرة، حديث حسن صحيح، قال: وفي الباب عن عائشة، وصححه الحاكم، ووافقه الذهبي، ولعل ذلك لشواهده، فقد جاء عن ابن عباس قال: كنت إلى جنب النبي ﷺ في صلاة الكسوف فما سمعت منه حرفًا، رواه أحمد وأبو يعلى والبيهقي من حديث عكرمة عنه، وزاد في آخره: حرفًا من القرآن، وفي سنده ابن لهيعة، وهو ضعيف، وللطبراني من طريق موسى بن عبد العزيز عن الحكم بن أبان عن عكرمة عن ابن عباس، ولفظه: صليت إلى جنب النبي ﷺ يوم كسفت الشمس فلم أسمع له قراءة، وقد ذكر هذه الروايات الحافظ في \" التلخيص \"، وقال الترمذي: وقد ذهب بعض أهل العلم إلى هذا، يعني الإسرار بالقراءة في صلاة الكسوف، وهو قول الشافعي. أقول: وقد قال بذلك كثير من الفقهاء، وفي الصحيحين، عن عائشة ﵂ أن النبي ﷺ صلى بهم في كسوف الشمس وجهر بالقراءة فيها. قال أبو بكر بن العربي: والجهر عندي أولى لأنها صلاة جامعة ينادى لها ويخطب، فأشبهت العيد والاستسقاء، والله أعلم. وقال الحافظ في \" الفتح \": بعدما ذكر أحاديث الإسرار في قراءته: وعلى تقدير صحتها، فمثبت الجهر معه قدر زائد، فالأخذ به أولى، وإن ثبت التعدد، فيكون فعل ذلك لبيان الجواز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/١٤) و(١٩) قال: حدثنا وكيع. وفي (٥/١٦) قال: حدثنا عمر بن سعد أبو داود الحفري. والبخاري في خلق أفعال العباد (٥٤) قال: حدثنا حبان، قال: أنبأنا عبد الله. وابن ماجة (١٢٦٤) قال: حدثنا علي بن محمد، ومحمد بن إسماعيل، قالا: حدثنا وكيع. والترمذي (٥٦٢) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع. والنسائي (٣/١٤٨) قال: أخبرنا عمرو بن منصور، قال: حدثنا أبو نعيم. وفي (٣/١٥٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو داود الحفري. وابن خزيمة (١٣٩٧) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو نعيم.\nأربعتهم - وكيع، وعمر أبو داود الحفري، وعبد الله، وأبو نعيم - عن سفيان.\n٢- وأخرجه أحمد (٥/١٦) قال: حدثنا أبو كامل. والبخاري في خلق أفعال العباد (٥٣) قال: حدثنا أبو غسان. وأبو داود (١١٨٤) قال: حدثنا أحمد بن يونس. والنسائي (٣/١٤٠) قال: أخبرنا هلال بن العلاء بن هلال، قال: حدثنا الحسين بن عياش.\nأربعتهم - أبو كامل، وأبو غسان، وأحمد، والحسين - قالوا: حدثنا زهير.\n٣- وأخرجه أحمد (٥/١٧) قال: حدثنا عفان. وفي (٥/١٧) قال: حدثنا خلف بن هشام، وعبد الواحد بن غياث.\nثلاثتهم - عفان، وخلف، وعبد الواحد - قالوا: حدثنا أبو عوانة.\n٤- وأخرجه أحمد (٥/٢٣) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سلام بن أبي مطيع.\nأربعتهم - سفيان، وزهير، وأبو عوانة، وسلام - عن الأسود بن قيس، قال: حدثني ثعلبة بن عباد العبدي، فذكره.\n(*) ورد الحديث بطوله عند أحمد (٥/١٦) من رواية زهير. وعند ابن خزيمة (١٣٩٧) من رواية سفيان.\n(*) وورد بلفظ: «صلى بنا رسول الله، -ﷺ-، في الكسوف، فلا نسمع له صوتا» .\nمن رواية سفيان: عند أحمد (٥/١٤) و(١٩)، وابن ماجة (١٢٦٤)، والترمذي (٥٦٢)، والنسائي (٣/١٤٨) .\nومن رواية سلام بن أبي مطيع: عند أحمد (٥/٢٣) .\n(*) وجاء مختصرا علي: «أن النبي، -ﷺ-، خطب حين انكسفت الشمس. فقال: أما بعد» .\nمن رواية سفيان: عند أحمد (٥/١٦)، والنسائي (٣/١٥٢) وأبي عوانة: عند أحمد (٥/١٧) .\n(*) وورد مختصرا على: «إن كنتم تعلمون أني قصرت عن تبليغ شيء من رسالات ربي. فقالوا: نشهد أنك بلغت رسالات ربك.» .\nمن رواية سفيان: عند البخاري في خلق أفعال العباد (٥٤) .\n(*) وورد مختصرا على أوله إلى ذكر صفة صلاة الكسوف. من رواية زهير: عند أبي داود (١١٨٤)، والنسائي (٣/١٤٠) .","vol":"6","page":181},{"text":"٤٢٧٩ - (خ س) أبو بكرة - ﵁ -: قال: «كنا عند النبيِّ - ﷺ-، فانكسفت الشمسُ، فقام رسولُ الله -ﷺ- يَجُرُّ رِداءه حتى دخل المسجدَ، وثابَ الناسُ إِليه، فصلَّى بهم ركعتين حتى انجلت الشمسُ، فقال: إِن الشمسَ والقمرَ آيتانِ من آياتِ الله، وإِنهما لا يَخسِفَان لموت أحد، فإِذا كان ذلك فصلُّوا وادْعُوا، حتى يُكْشَفَ ما بكم، وذلك أن ابنًا للنبيِّ - ﷺ- مات، يقال له: إِبراهيم، فقال الناس في ذلك» .\nوفي أخرى مختصرًا قال: «انكسفت الشمس على عهدِ رسولِ الله - ﷺ- فصلّى ركعتين» . أخرجه البخاري، والنسائي.\nإِلا أنه قال: «فصلَّى بنا»، وقال: «فلما انكسفت الشمسُ قال: إِن الشمسَ والقمرَ آيتان من آيات الله، يُخوِّفُ الله بهما عباده، وإِنهما لا ينخسفان لموت أحد ولا لحياته ... وذكر الباقي» .\nوأخرجه النسائي أيضًا إِلى قوله: «حتى انجلت» .\nوله في أخرى قال: قال رسول الله - ﷺ-: «إِن الشمسَ والقمرَ آيتان ⦗١٨٥⦘ من آيات الله، لا ينكسفان لموتِ أحد، ولا لحياته، ولكن يُخوِّف اللهُ بهما عباده» .\nوفي أخرى بعد «لحياته»: فإذا «رأَيتموهما فصلُّوا حتى تنْجَليَ» .\nوفي أخرى: «أن النبيَّ -ﷺ- صلَّى ركعتين مثل صلاتكم هذه ... وذكر كسوف الشمس (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثَاب): الناس إلى فلان: أي رجعوا إليه.\n_________\n(١) رواه البخاري ٢ / ٤٣٦ في الكسوف، باب الصلاة في كسوف الشمس، وباب قول النبي ﷺ: يخوف الله عباده بالكسوف، وباب الصلاة في كسوف القمر، وفي اللباس، باب من جر إزاره من غير خيلاء، والنسائي ٣ / ١٢٤ في الكسوف، باب كسوف الشمس والقمر، وباب الأمر بالصلاة عند الكسوف حتى تنجلي، وباب صلاة الكسوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٧) قال: حدثنا عبد الأعلى، وربعي بن إبراهيم، قالا: حدثنا يونس. وفي (٥/٣٧) قال: حدثنا خلف بن الوليد، قال: حدثنا المبارك. والبخاري (٢/٤٢) قال: حدثنا عمرو بن عون. قال: حدثنا خالد، عن يونس. وفي (٢/٤٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا حماد بن زيد، عن يونس. وفي (٢/٤٩) قال: حدثنا محمود بن غيلان، قال: حدثنا سعيد بن عامر، عن شعبة، عن يونس. وفي (٢/٤٩) قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث، قال: حدثنا يونس. وفي (٧/١٨٢) قال: حدثني محمد، قال: أخبرنا عبد الأعلى، عن يونس. والنسائي (٣/١٢٤) قال: أخبرنا قتيبة، قال: حدثنا حماد، عن يونس. وفي (٣/١٢٦) قال: أخبرنا محمد بن كامل المروزي، عن هشيم، عن يونس. وفي (٣/١٢٧) قال: أخبرنا عمرو بن علي، ومحمد بن عبد الأعلى، قالا: حدثنا خالد، قال: حدثنا أشعث. وفي (٣/١٤٦) قال: أخبرنا عمران ابن موسى، قال: حدثنا عبد الوارث، قال: حدثنا يونس. (ح) أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، عن أشعث. وفي (٣/١٥٢) . وفي الكبرى (٤١٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يزيد، وهو ابن زريع، قال: حدثنا يونس. وابن خزيمة (١٣٧٤) قال: حدثنا أحمد بن المقدام العجلي، قال: حدثنا يزيد، يعني ابن زريع، قال: حدثنا يونس.\nثلاثتهم - يونس، والمبارك، وأشعث - عن الحسن، فذكره.","vol":"6","page":184},{"text":"٤٢٨٠ - (م د س) عبد الرحمن بن سمرة - ﵁ -: قال: «كنتُ أرْتَمي بأسْهُم لي بالمدينة في حياةِ رسولِ الله - ﷺ- إِذ انْكسفت الشمس، فَنَبَذْتُها، فقلت: والله لأنْظرَنَّ إِلى مَا حَدَث لرسولِ الله - ﷺ- في كسوف الشمس، قال: فأَتيتُهُ، وهو قائم في الصلاة، رافع يديه، فجعل يُسبِّحُ ويَحْمَد، ويُهلِّلُ ويُكبِّر، ويدعُو، حتى حُسِرَ عنها، قال: فلما حُسِر عنها: قرأ سورتين، وصلَّى ركعتين» . أخرجه مسلم، وأخرجه أبو داود، ولم يذكر: «ويكبِّر»، ولا «وهو قائم في الصلاة» . ⦗١٨٦⦘\nوفي رواية النسائي قال: «بينا أنا أترامى بأسْهُم لي بالمدينة، إِذِ انكسفتِ الشمسُ، فجمعتُ أسهُمي، وقلتُ: لأنظرنَّ ما أحدَثَ النبيُّ - ﷺ- في كسوف الشمس، فأتيتُه مما يلي ظهره وهو في المسجد، فجعل يُسبِّح ويكبِّر، ويدعو، حتى حُسِرَ عنها، قال: ثم قام فصلَّى ركعتين وأربع سجدات» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرتمي وترامى): تقول: رميت بالسهم رميًا، وراميته مراماة وارتمينا: إذا رميتهم بالسهام عن القسي، قال: ويقال: خرجت أترمى في الأغراض، وفي أصول الشجر: وخرجت أرتمي: إذا رميت القنص.\n(حَسَر): الانحسار: الانكشاف.\n_________\n(١) رواه مسلم رقم (٩١٣) في الكسوف، باب ذكر النداء بصلاة الكسوف، وأبو داود رقم (١١٩٥) في الصلاة، باب من قال: يركع ركعتين في الكسوف، والنسائي ٣ / ١٢٥ في الكسوف، باب التسبيح والتكبير والدعاء عند كسوف الشمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٦١) قال: حدثنا إسماعيل بن إبراهيم، ومسلم (٣/٣٥) قال: حدثني عبيد الله بن عمر القواريري، قال: حدثنا بشر بن المفضل. وفي (٣/٣٦) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا عبد الأعلى بن عبد الأعلى. (ح) وحدثنا محمد بن المثنى، قال: حدثنا سالم ابن نوح. وأبو داود (١١٩٥) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل. والنسائي (٣/١٢٤) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا أبو هشام، هو المغيرة بن سلمة، قال: حدثنا وهيب. وابن خزيمة (١٣٧٣) قال: حدثنا بندار، قال: حدثنا سالم بن نوح.\nخمستهم - إسماعيل بن إبراهيم، وبشر، وعبد الأعلى، وسالم بن نوح، ووهيب - عن سعيد بن إياس أبو مسعود الجريري، عن حيان بن عمير، فذكره.","vol":"6","page":185},{"text":"٤٢٨١ - (د س) النعمان بن بشير - ﵄ -: قال: «كَسَفَتِ الشمسُ على عهدِ رسولِ الله - ﷺ-، فجعل يصلِّي ركعتين ركعتين، ويسأل عنها حتى انجَلَتِ الشمسُ» . أخرجه أبو داود.\nوفي رواية النسائي قال: «انكسفتِ الشمسُ على عهد رسولِ الله - ﷺ ⦗١٨٧⦘ فخرج يَجُرُّ ثوبه فَزِعًا، حتى أتى المسجدَ، فلم يَزلْ يُصلِّي حتى انجلت، قال: إِن الناس يزعمون أن الشمسَ والقمر لا ينكسفان إِلا لموت عظيم من العظماء، وليس كذلك، إِن الشمس والقمر لا ينكسفان لموت أحد ولا لحياته، ولكنهما آيتان من آيات الله - ﷿-، إِن الله إِذا بدا لشيء من خَلْقِهِ خشع له (١)، فإِذا رأَيتم ذلك فصلوا كأحدثِ صلاة صلَّيتموها من المكتوبة» .\nوله في أخرى: «أَنَّ رسولَ الله - ﷺ- صلّى حين انكسفت الشمس مثل صلاتنا، يركع ويسجد» .\nوله في أخرى: «أنَّ النبيَّ - ﷺ- خرج يومًا مستعجلًا إِلى المسجد، وقد انكسفت الشمس، فصلى حتى انجلت، ثم قال: إن أهل الجاهلية كانوا يقولون: إِن الشمسَ والقمرَ لا ينخسفان إِلا لموت عظيم من عظماء أهل الأرض، وإن الشمسَ والقمرَ لا ينخسفان لموت أحد ولا لحياته، ولكنهما خَليقتان من خلقه، يُحْدِثُ الله في خلقه ما شاء، فأيهما انخسف فصلُّوا حتى تنجليَ، أو يُحْدِثَ اللهُ أمرًا» (٢) . ⦗١٨٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كأحدث صلاة): أحدث صلاة، أي: أقرب صلاة إليكم من الصلوات التي صليتموها.\n(خشع): الخشوع: الخضوع.\n_________\n(١) انظر ما قاله العلماء حول هذه الجملة في النسائي ٣ / ١٤١ - ١٤٤.\n(٢) رواه أبو داود رقم (١١٩٣) في الصلاة، باب من قال: يركع ركعتين في صلاة الكسوف، والنسائي ٣ / ١٤١ - ١٤٥ في الكسوف، باب نوع آخر من صلاة الكسوف، وفي إسناده انقطاع واضطراب، وأعله أيضًا ابن أبي حاتم بالانقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٦٩) قال: حدثنا زيد بن الحباب، قال: حدثنا عبد الوهاب الثقفي، قال: حدثنا أيوب. وفي (٤/٢٧١) قال: حدثنا وكيع، قال: حدثنا سفيان، عن عاصم الأحول. وفي (٤/٢٧٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا حجاج، قال: حدثنا شعبة، عن عاصم الأحول. وأبو داود (١١٩٣) قال: حدثنا أحمد بن أبي شعيب الحراني، قال: حدثني الحارث ابن عمير البصري، عن أيوب السختياني. وابن ماجه (١٢٦٢) قال: حدثنا محمد بن المثنى، وأحمد بن ثابت، وجميل بن الحسن، قالوا: حدثنا عبد الوهاب، قال: حدثنا خالد الحذاء. والنسائي (٣/١٤١) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الوهاب، قال: حدثنا خالد. وفي (٣/١٤٥) قال: أخبرنا محمد بن المثنى، عن معاذ بن هشام، قال: حدثني أبي، عن قتادة. (ح) وأخبرنا أحمد بن عثمان ابن حكيم، قال: حدثنا أبو نعيم، عن الحسن بن صالح، عن عاصم الأحول. وابن خزيمة (١٤٠٣) قال حدثناه بندار، قال: حدثنا عبد الوهاب، قال: حدثنا أيوب. وفي (١٤٠٤) قال: حدثنا بندار، قال: حدثنا عبد الوهاب، عن خالد.\nأربعتهم - أيوب، وعاصم الأحول، وخالد الحذاء، وقتادة - عن أبي قلابة، فذكره.\n(*) أخرجه أحمد (٤/٢٦٧) قال: حدثنا عفان، قال: حدثنا عبد الوارث، قال: حدثنا. أيوب، فذكر حديثا، قال: وحدث عن أبي قلابة، عن رجل، عن النعمان بن بشير، فذكره.\n(*) الروايات مطولة ومختصرة.\nوبلفظ: «أنه خرج يوما مستعجلا إلى المسجد، وقد انكسفت الشمس» .\nأخرجه النسائي (٣/١٤٥) قال: أخبرنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن الحسن، فذكره.","vol":"6","page":186},{"text":"٤٢٨٢ - (د) أبيّ بن كعب - ﵁ -: قال: «انكسفت الشمسُ على عهد رسولِ الله - ﷺ-، فصلَّى بهم، فقرأ بسورة من الطِّوَلِ، وركع خمسَ ركعات، وسجد سجدتين، ثم قام الثانية، فقرأ بسورة من الطِّوَل، وركع خمس ركعات، وسجد سجدتين، ثم قام الثانية، فقرأ بسورة من الطِّول، ثم ركع خمس ركعات، وسجد سجدتين، ثم جلس كما هو مستقبل القبلة يدعو، حتى انْجَلَى كسوفُها» . أَخرجه أَبو داود (١) .\n_________\n(١) رقم (١١٨٢) في الصلاة، باب من قال: أربع ركعات في صلاة الكسوف، وفي سنده أبو جعفر الرازي، وهو سيء الحفظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٨٢) قال: حدثنا أحمد بن الفرات بن خالد أبو مسعود الرازي، قال: أخبرنا محمد بن عبد الله بن أبي جعفر الرازي، عن أبيه، عن أبي جعفر الرازي، قال أبو داود: وحدثت عن عمر بن شقيق، قال: حدثنا أبو جعفر الرازي، وهو لفظه وهو أتم، عن الربيع بن أنس، عن أبي العالية، فذكره.\nوقال الحافظ في النكت الظراف (١/١٣): وصله عبد الله بن أحمد في زيادات المسند (٥:١٣٤) عن روح ابن عبد المؤمن، عن عمر بن شقيق به.\nقلت: فيه أبو جعفر الرازي قال عنه الحافظ في التقريب صدوق سيئ الحفظ، خصوصا عن مغيرة.","vol":"6","page":188},{"text":"٤٢٨٣ - (د س) قبيصة بن مخارق الهلالي - ﵁ -: قال: «كسفت الشمس على عهد رسولِ الله - ﷺ-، فخرج فزِعًا يَجُرُّ ثوبه، وأنا معه يومئذ بالمدينة، فصلى ركعتين، فأطال فيهما القيام ثم انصرف وانجلت، ثم قال: إنما هذه الآياتِ يخوِّف الله بهما عباده، فإذا رأيتموها فصلُّوا كأحدثِ ⦗١٨٩⦘ صلاة صلَّيتموها من المكتوبة» .\nوفي رواية: «إِن الشمس كسفت ... وذكر بمعناه ... حتى بدت النجوم» . أخرجه أبو داود.\nوفي رواية النسائي قال: «كسفت الشمس ونحن إِذْ ذاك مع رسول الله - ﷺ-، فخرج فَزِعًا يجرُّ ثوبه، فصلى ركعتين أطالهما، فوافق انصرافُه انْجِلاءَ الشمس، فحمِدَ الله وأثنى عليه، ثم قال: إِن الشمس والقمر آيتان من آيات الله، وإِنهما لا ينكسفان لموت أحد ولا لحياته، فإِذا رأَيتم من ذلك شيئًا، فصلُّوا كأَحْدَثِ صلاة مكتوبة صلَّيتموها» .\nوفي أخرى: «إِن الشمس انخسفت، فصلِّى النبيُّ -ﷺ- ركعتين ركعتين، حتى انجلت، ثم قال: إن الشمس والقمر لا ينخسفان لموت أحد، ولكنهما خَلْقان من خلقه، وإن الله ﷿ يُحدِث في خلقه ما شاء، وإن الله ﷿ إِذا تجلَّى لشيء من خلقه خَشع له، فَأيهما حدث فصلُّوا حتى ينجلي أو يُحدِثَ الله أمرًا» (١) .\n_________\n(١) رواه أبو داود رقم (١١٨٥) و(١١٨٦) في الصلاة، باب صلاة الكسوف، والنسائي ٣ / ١٤٤ في الكسوف، باب نوع آخر من صلاة الكسوف، وفي سنده ضعف وانقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٦٠) قال: حدثنا عبد الوهاب الثقفي، قال: حدثنا أيوب. وفي (٥/٦١) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا وهيب، قال: حدثنا أيوب. وأبو داود (١١٨٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب، قال: حدثنا أيوب. والنسائي (٣/١٤٤) قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا عمرو بن عاصم، أن جده عبيد الله بن الوازع حدثه، قال: حدثنا أيوب السختياني. (ح) وأخبرنا محمد بن المثنى، قال: حدثنا معاذ، وهو ابن هشام، قال: حدثني أبي، عن قتادة. وابن خزيمة (١٤٠٢) قال: حدثنا محمد بن بشار قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة.\nكلاهما - أيوب، وقتادة - عن أبي قلابة، فذكره.\n(*) أخرجه أبو داود (١١٨٦) قال: حدثنا أحمد بن إبراهيم، قال: حدثنا ريحان بن سعيد، قال: حدثنا عباد بن منصور، عن أيوب، عن أبي قلابة، عن هلال بن عامر، أن قبيصة الهلالي حدثه ... فذكر نحوه. زاد فيه هلال بن عامر.","vol":"6","page":188},{"text":"٤٢٨٤ - (س) أبو هريرة - ﵁ -: قال: «كَسَفَتِ الشمسُ على عهدِ رسول الله - ﷺ-، فقام فصلَّى للناس، فأطال القيام، ثم ركع فأطال الركوع، ثم قام فأطال القيام، وهو دون القيام الأول، ثم ركع فأطال الركوع، وهو دون الركوع الأول، ثم سجد فأطال السجود، ثم رفع، ثم سجد فأطال السجود، وهو دون السجود الأول، ثم قام فصلَّى ركعتين، وفعل فيهما مثل ذلك، ثم سجد سجدتين يفعلُ فيهما مثل ذلك، حتى فرغَ من صلاته، ثم قال: إِن الشمسَ والقمرَ آيتان من آيات الله، وإنهما لا ينكسفان لموت أحد، ولا لحياته، فإذا رأيتم من ذلك فافزعوا إِلى ذِكْر الله - ﷿ وإِلى الصلاة» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ١٣٩ في الكسوف، باب نوع آخر من صلاة الكسوف، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/١٣٩) قال: أخبرنا محمد بن عبيد الله بن عبد العظيم. قال: حدثني إبراهيم سبلان. قال: حدثنا عباد بن عباد المهلبي، عن محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"6","page":190},{"text":"٤٢٨٥ - (د) النضر [بن عبد الله بن مطر القيسي]: قال: «كانت ظلمة على عهدِ أَنس، فأتيتُ أَنسَ بنَ مالك، فقلت: يا أبا حمزةَ، هل كان [مثلُ] هذا يُصيبُكم على عهدِ رسولِ الله - ﷺ-؟ فقال: مَعَاذَ الله، إِن كانت الريح لَتَشْتَدُّ فنُبادر المسجدَ، مخافةَ أن تكون القيامةُ» . أخرجه أبو داود (١) .\nقلتُ: قال الخطابي في «معالم السنن»: يشبه أن يكون اختلاف ⦗١٩١⦘ الروايات في صلاة الكسوف، وفي عدد ركعاتها: أن النبيَّ - ﷺ- قد صلاها دَفَعَات، فكانت إِذا طالت مدة الكسوف مَدَّ في صلاته، وإِذا لم تَطُلْ لم يُطِلْ.\n_________\n(١) رقم (١١٩٦) في الصلاة، باب الصلاة عند الظلمة ونحوها، والنضر بن عبد الله بن مطر القيسي لم يوثقه غير ابن حبان، وباقي رجاله ثقات. وقال المنذري في \" مختصر سنن أبي داود \": وحكى البخاري في التاريخ فيه اضطرابًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٩٦) قال: حدثنا محمد بن عمرو بن جبلة بن أبي رواد، قال: حدثني حرمي بن عمارة، عن عبيد الله بن النضر، قال: حدثني أبي، فذكره.\nقلت: فيه النضر بن عبد الله بن مطر القيسي، لم يوثقه غير ابن حبان.","vol":"6","page":190},{"text":"<span data-type=\"title\" id=toc-837>الفصل الثاني: في صلاة الاستسقاء</span>\n٤٢٨٦ - (ت د س) هشام بن إِسحاق بن عبد الله بن كنانة: عن أبيه قال: «أرسلني الوليد بن عُقبة (١) - وهو أميرُ المدينةِ - إِلى ابن عباس يسألُه (٢) عن استسقاءِ رسولِ الله -ﷺ-؟ [فأتيتُه] فقال: خرج رسولُ الله - ﷺ- مُتَبذِّلًا مُتَواضعًا متضرعًا، حتى أتى المصلى فرَقِيَ المنبر، فلم يخطب خُطْبتَكم هذه، ولكن لم يَزَلْ في الدعاء والتضرُّعِ والتكبيرِ، ثم صلَّى ركعتين كما يصلي في العيد» .\nوزاد في رواية: «متخشِّعًا» أخرجه الترمذي، وأخرجه أبو داود، ولم يذكر «متبذلًا»، ولا «متخشِّعًا»، وقال: روي الوليد بن عقبة، وابن عبتة والصواب: ابنُ عتبة. ⦗١٩٢⦘\nوأَخرجه النسائي قال: «أرسلني فلان إِلى ابن عباس أَسألهُ عن صلاةِ رسولِ الله - ﷺ- في الاستسقاء؟ فقال: خرج رسولُ الله -ﷺ- متضرِّعًا متواضعًا متبذِّلًا، فلم يخطُب نحو خُطبتِكم هذه، فصلَّى ركعتين» .\nوله في أخرى قال: «أَرسلني أمير من الأمراء إِلى ابن عباس: أسألُه عن الاستسقاء؟ فقال ابنُ عباس: ما منعه أَن يسأَلني؟ خرج رسولُ الله - ﷺ- متواضعًا متذِّللًا متخشِّعًا متضَرِّعًا، فصلى ركعتين كما يُصلِّي في العيدين، ولم يخطُب خطبتكم هذه» . وأخرج الرواية الأولى، وأول حديثه قال: «سألتُ ابن عباس» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاستسقاء): طلب السقي، وقد صار غالبًا على طلب الغيث، ومسألة الله تعالى: أن يسقي الناس والدواب والنبات عند تعذر الغيث.\n(مُتَبَذِّلًا): التَّبَذُّل: ترك التزين، والتهيؤ بالهيئة الحسنة الجميلة.\n(مُتَضَرِّعًا): التَّضَرُّع: المبالغة في السؤال والرغبة.\n_________\n(١) كذا الأصل: الوليد بن عقبة، وفي المطبوع: الوليد بن عتبة، ولعله أقرب، وهو الوليد بن عتبة بن أبي سفيان بن حرب الأموي، ولي المدينة سنة ٥٧هـ.\n(٢) في أبي داود والترمذي المطبوع: أسأله.\n(٣) رواه أبو داود رقم (١١٦٥) في الصلاة، باب جماع أبواب صلاة الاستسقاء وتفريعها، والترمذي رقم (٥٥٨) في الصلاة، باب ما جاء في صلاة الاستسقاء، والنسائي ٣ / ١٥٦ في الاستسقاء، باب الحال الذي يستحب للإمام أن يكون عليها إذا خرج، وباب جلوس الإمام على المنبر للاستسقاء وباب كيف صلاة الاستسقاء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٣٠) (٢٠٣٩)، (١/٣٥٥) (٣٣٣١) قال: حدثنا وكيع. وابن ماجة (١٢٦٦) قال: حدثنا علي بن محمد، ومحمد بن إسماعيل، قالا: حدثنا وكيع. والترمذي (٥٥٩) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع. والنسائي (٣/١٥٦) قال: أخبرنا إسحاق بن منصور، ومحمد بن المثنى، عن عبد الرحمن. وفي (٣/١٦٣) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع. وابن خزيمة (١٤٠٥) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع. وفي (١٤٠٨) قال: حدثنا أبوموسى محمد بن المثنى، قال: حدثنا عبد الرحمن.\nكلاهما - وكيع، وعبد الرحمن - عن سفيان.\n٢- وأخرجه أحمد (١/٢٦٩) (٢٤٢٣) قال: حدثنا أبو سعيد. وابن خزيمة (١٤١٩) قال: حدثنا زكريا ابن يحيى بن أبان المصري، قال: حدثنا عبد الله بن يوسف.\nكلاهما - أبو سعيد، وابن يوسف - عن إسماعيل بن ربيعة بن هشام بن إسحاق بن عبد الله بن كنانة.\n٣- وأخرجه أبو داود (١١٦٥) قال: حدثنا النفيلي، وعثمان بن أبي شيبة. والترمذي (٥٥٨) قال: حدثنا قتيبة. والنسائي (٣/١٥٦) قال: أخبرنا محمد بن عبيد بن محمد.\nأربعتهم - النفيلي، وعثمان، وقتيبة، ومحمد بن عبيد - قالوا: حدثنا حاتم بن إسماعيل.\nثلاثتهم - سفيان، وإسماعيل بن ربيعة، وحاتم - عن هشام بن إسحاق بن عبد الله بن كنانة، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":191},{"text":"٤٢٨٧ - (خ م د ط ت س) عبد الله بن زيد المازني - ﵁ -: قال: «خرج النبيُّ - ﷺ- إِلى هذا المصلَّى يستسقي، فدعا واستسقى، ثم استقبل القبلة، فقلَب رداءه» .\nزاد في رواية: «ثم صلَّى ركعتين» .\nقال البخاري: كان ابنُ عُيينةَ يقول: هو صاحبُ الأذان، و[لكنه] وهم؛ لأن هذا عبد الله بن زيد بن عاصم المازني، مازن الأنصار. أخرجه البخاري، ومسلم.\nوفي رواية أَبي داود: «أَنَّ رسولَ الله - ﷺ- خرج بالناس يستسقي، فصلى بهم ركعتين، جهرَ بالقراءة فيهما، وحوَّل رداءه، فدعا واستسقَى واستقبل القبلة» .\nوله في أخرى قال: «خرجَ رسولُ الله - ﷺ- يومًا يستسقي، فحوَّل إِلى الناس ظهره يدعو الله - قال سليمان: واستقبل القبلة وحوَّل رداءه، ثم صلى ركعتين، قال ابن أبي ذئب: وقرأ فيهما - زاد ابنُ السَّرْح: يريد الجهرَ. وفي أخرى بهذا الحديث - ولم يذكر الصلاة - قال: وحوَّل رداءه، وجعل عِطافه الأيمنَ على عاتقه الأيسر، وجعل عِطافُه الأيسر على عاتقه الأيمن، ثم دعا الله» . ⦗١٩٤⦘\nوفي أُخرى قال: «استسقى رسولُ الله - ﷺ-، وعليه خميصة له سوداءُ، فأراد رسولُ الله -ﷺ- أن يأخذَ أسفلها فيجعلَه أعلاها، فلما ثَقُلت قَلَبها على عاتقه» .\nوله في أخرى قال: «خرج رسولُ الله - ﷺ- إِلى المصلَّى، فاستسقى، وحوَّل رداءه حين استقبلَ القِبْلَةَ» .\nوأَخرج النسائي الرواية الأولى بالزيادة.\nوله في أخرى: «أَنَّ رسولَ الله - ﷺ- استسقى وعليه خميصة سوداءُ» .\nوله في أخرى: «أنه خرجَ مع رسولِ الله - ﷺ- يستسقي، فحوَّل رداءه، وحول للناس ظَهْرَه، ودعا، ثم صلَّى ركعتين فقرأ فجهر» .\nوله في أخرى: «أن النبيَّ - ﷺ- استسقَى، وصلى ركعتين وقلب رداءه» .\nوفي أخرى: «أنه رأى النبيَّ - ﷺ- في الاستسقاء استقبل القبلة، وقلب الرداءَ، ورفع يديه» .\nوأخرج رواية أبي داود الثانية، وروايتَه الآخرة. وأخرج الموطأ رواية أبي داود الآخرة. وأخرج الترمذي الرواية الأولى (١) . ⦗١٩٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخميصة): كساء أسود له عَلَمَان، فإن لم يكن مُعلمًا فليس بخميصة.\n_________\n(١) رواه البخاري ٢ / ٤١٥ في الاستسقاء، باب تحويل الرداء في الاستسقاء، وباب الاستسقاء، وباب الدعاء في الاستسقاء قائمًا، وباب الجهر بالقراءة في الاستسقاء، وباب كيف حول النبي ⦗١٩٥⦘ ﷺ ظهره إلى الناس، وباب صلاة الاستسقاء ركعتين، وباب الاستسقاء في المصلى، وباب استقبال القبلة في الاستسقاء، وفي الدعوات، باب الدعاء مستقبل القبلة، ومسلم رقم (٨٩٤) في الاستسقاء في فاتحته، والموطأ ١ / ١٩٠ في الاستسقاء، باب العمل في الاستسقاء، وأبو داود رقم (١١٦١) و(١١٦٢) و(١١٦٣) و(١١٦٤) في الصلاة، باب جماع أبواب صلاة الاستسقاء وتفريعها، والترمذي رقم (٥٥٦) في الصلاة، باب ما جاء في صلاة الاستسقاء، والنسائي ٣ / ١٥٥ - ١٥٧ في الاستسقاء، باب خروج الإمام إلى المصلى للاستسقاء، وباب تحويل الإمام ظهره إلى الناس عند الدعاء في الاستسقاء، وباب متى يحول الإمام رداءه، وباب رفع الإمام يده، وباب الصلاة بعد الدعاء، وباب كم صلاة الاستسقاء، وباب الجهر بالقراءة في صلاة الاستسقاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (١٣٥) والحميدي (٤١٥) قال: حدثنا سفيان. وأحمد (٤/٣٩) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٤/٣٩) و(٤١) قال: قرأت على عبد الرحمن: مالك. وفي (٤/٤١) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن ابن إسحاق. وفي (٤/٤١) قال: حدثنا إسحاق، قال: حدثني مالك، والبخاري (٢/٣٢) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وفي (٢/٣٤) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (٢/٣٩) قال: حدثنا قتيبة بن سعيد، قال: حدثنا سفيان. وفي (٢/٣٩) قال: حدثنا عبد الله بن محمد، قال: حدثنا سفيان. ومسلم (٣/٢٣) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وفي (٣/٢٣) قال: حدثنا يحيى بن يحيى، قال: أخبرنا سفيان بن عيينة. وأبو داود (١١٦٧) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١٢٦٧) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. والنسائي (٣/١٥٥) قال: أخبرني محمد بن منصور، قال: حدثنا سفيان. وفي (٣/١٥٧) وفي الكبرى (٤١٧) قال: أخبرنا قتيبة ابن سعيد، قال: حدثنا سفيان. وفي (٣/١٥٧) قال: أخبرنا قتيبة، عن مالك. وابن خزيمة (١٤٠٦) و(١٤١٤) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان.\nأربعتهم - مالك، وسفيان بن عيينة، وسفيان الثوري، وابن إسحاق - عن عبد الله بن أبي بكر بن محمد ابن عمرو بن حزم.\n٢- وأخرجه الحميدي (٤١٦) قال: حدثنا سفيان، قال: حدثنا يحيى بن سعيد، والمسعودي. وأحمد (٤/٣٨) قال: حدثنا يحيى بن سعيد القطان، عن يحيى بن سعيد الأنصاري. وفي (٤/٤٠) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن يحيى بن سعيد. وفي (٤/٤٠) قال: حدثنا سفيان. والدارمي (١٥٤١) قال: أخبرنا يزيد بن هارون، قال: حدثنا يحيى بن سعيد الأنصاري. والبخاري (٢/٣٩) قال: حدثنا محمد بن سلام، قال: أخبرنا عبد الوهاب، قال: حدثنا يحيى بن سعيد. ومسلم (٣/٢٣) قال: حدثنا يحيى بن يحيى، قال: أخبرنا سليمان بن بلال، عن يحيى بن سعيد. وأبو داود (١١٦٦) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا سليمان يعني ابن بلال، عن يحيى. وابن ماجة (١٢٦٧) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان، عن يحيى بن سعيد. والنسائي (٣/١٥٥) قال: أخبرني محمد بن منصور، قال: حدثنا سفيان، قال: حدثنا المسعودي. وفي (٣/١٦٣) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، قال: حدثنا يحيى. وفي الكبرى تحفة الأشراف (٥٢٩٧) عن محمد ابن بشار، عن يحيى بن سعيد القطان، عن يحيى بن سعيد الأنصاري. وابن خزيمة (١٤٠٦) و(١٤١٤) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، قال: حدثنا المسعودي، ويحيى هو الأنصاري. وفي (١٤٠٧) قال: حدثنا عبد الرحمن بن بشر بن الحكم من أصله، قال: حدثنا يحيى بن سعيد، عن يحيى بن سعيد الأنصاري.\nثلاثتهم - يحيى بن سعيد، وعبد الرحمن بن عبد الله المسعودي، وسفيان بن عيينة - عن أبي بكر بن محمد بن عمرو بن حزم.\n٣- وأخرجه أحمد (٤/٣٩) قال: حدثنا أبو معاوية، قال: حدثنا ابن أبي ذئب وفي (٤/٣٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٤/٣٩) . قال: حدثنا يزيد، قال: أخبرنا ابن أبي ذئب. وفي (٤/٤٠) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. وفي (٤/٤١) قال: حدثنا سكن بن نافع، قال: حدثنا صالح بن أبي الأخضر. وفي (٤/٤١) قال: حدثنا أبو نعيم، قال: حدثنا ابن أبي ذئب. وعبد بن حميد (٥١٦) قال: أخبرنا يزيد بن هارون، قال: أخبرنا ابن أبي ذئب. والدارمي (١٥٤٢) قال: أخبرنا الحكم بن نافع، عن شعيب. والبخاري (٢/٣٨) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٢/٣٨) قال: حدثنا أبو نعيم، قال: حدثنا ابن أبي ذئب. وفي (٢/٣٨) قال: حدثنا آدم، قال: حدثنا ابن أبي ذئب. ومسلم (٣/٢٣) قال: حدثني أبو الطاهر، وحرملة، قالا: أخبرنا ابن وهب، قال: أخبرني يونس. وأبو داود (١١٦١) قال: حدثنا أحمد بن محمد بن ثابت المروزي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢/١١٦) قال: حدثنا ابن السرح، وسليمان بن داود، قالا: أخبرنا ابن وهب، قال: أخبرني ابن أبي ذئب، ويونس. وفي (١١٦٣) قال: حدثنا محمد بن عوف، قال: قرأت في كتاب عمرو بن الحارث يعني الحمصي: عن عبد الله بن سالم، عن الزبيدي. والترمذي (٥٥٦) قال: حدثنا يحيى بن موسى، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي (٣/١٥٧) قال: أخبرني عمرو بن عثمان، قال: حدثنا الوليد، عن ابن أبي ذئب. وفي (٣/١٥٨) قال: أخبرنا هشام بن عبد الملك أبو تقي الحمصي، قال: حدثنا بقية، عن شعيب. وفي (٣/١٦٣) قال: قال الحارث بن مسكين قراءة عليه وأنا أسمع: عن ابن وهب، عن ابن أبي ذئب، ويونس. وفي (٣/١٦٤) قال: أخبرنا محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان، عن ابن أبي ذئب. وابن خزيمة (١٤١٠) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، عن معمر. وفي (١٤٢٠) قال: حدثنا محمد بن بشار، قال: حدثنا عثمان بن عمر، قال: حدثنا ابن أبي ذئب. وفي (٤/١٤٢) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو اليمان، قال: أخبرنا شعيب.\nستتهم - ابن أبي ذئب، ومعمر، وشعيب، وصالح، ويونس، والزبيدي - عن محمد بن مسلم بن شهاب الزهري.\n٤- وأخرجه أحمد (٤/٤١) قال: حدثنا سريج بن النعمان. وفي (٤/٤٢) قال: حدثنا علي بن بحر. وأبو داود (١١٦٤) قال: حدثنا قتيبة بن سعيد. والنسائي (٣/١٥٦) قال: أخبرنا قتيبة. وابن خزيمة (١٤١٥) قال: حدثنا محمد بن يحيى، قال: حدثنا نعيم بن حماد، وإبراهيم بن حمزة.\nخمستهم - سريج، وعلي، وقتيبة، ونعيم، وإبراهيم - عن عبد العزيز بن محمد الدراوردي، عن عمارة ابن غزية.\n٥- وأخرجه البخاري (٢/٣٤) قال: حدثنا إسحاق، قال: حدثنا وهب، قال: أخبرنا شعبة، عن محمد ابن أبي بكر.\n٦- وأخرجه البخاري (٨/٩٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب، قال: حدثنا عمرو ابن يحيى المازني.\nستتهم - عبد الله، وأبو بكر، والزهري، وعمارة بن غزية، ومحمد بن أبي بكر، وعمرو بن يحيى - عن عباد بن تميم، فذكره.","vol":"6","page":193},{"text":"٤٢٨٨ - (خ) أبو إسحاق [السبيعي]: قال: «خرجَ عبدُ الله بنُ يزيد الخَطْمي الأَنصاري، وخرج معه البَرَاءُ بنُ عازب، وزيدُ بنُ أرقم فاسْتَسْقوْا، فقام زيد فاستسقى، فقام لهم على رِجْلَيْهِ على غير منبر، فاستغفر، ثم صلَّى ركعتين، يجهر بالقراءة، ولم يُؤذِّنْ ولم يُقِم» . أخرجه البخاري (١) .\n_________\n(١) ٢ / ٤٢٦ في الاستسقاء، باب الدعاء في الاستسقاء قائمًا، قال الحافظ في \" الفتح \": أورد الحميدي في \" الجمع \" - يعني الجمع بين الصحيحين - هذا الحديث فيما انفرد به البخاري، ووهم في ذلك، وسببه أن رواية مسلم وقعت في المغازي ضمن حديث لزيد بن أرقم. أقول: وهو عند مسلم رقم (١٢٥٤) في الحج، باب بيان عدد عمر النبي ﷺ وبنفس الرقم في الجهاد، باب عدد غزوات النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الاستسقاء الصلاة (٤١٢:١) وقال لنا أبو نعيم، عن زهير، عن أبي إسحاق قال: خرج ... فذكره. ومسلم في المغازي (٥١:١) عن محمد بن مثنى وابن بشار.\nكلاهما -عن محمد بن جعفر، عن شعبة، عن أبي إسحاق به. تحفة الأشراف (٧/١٨٤-١٨٥) .\nوهو أيضا في الصحيحين بأطول منه عن زيد بن أرقم.\nأخرجه البخاري في المغازي (١) عن عبد الله بن محمد، عن وهب بن جرير، عن شعبة و(٧٨:٩) عن عمرو بن خالد، عن زهير، و(٩٠:١) عن عبد الله بن رجاء، عن إسرائيل. ومسلم في المغازي (٥١:١) عن بندار وأبي موسى.\nكلاهما -عن غندر، عن شعبة وذكر فيه استسقاء عبد الله بن يزيد، في المغازي (٥١:٢) عن أبي بكر بن أبي شيبة، عن يحيى بن آدم، وفي المناسك (٣٥:٣) عن أبي خيثمة زهير بن حرب، عن الحسن بن موسى.\nكلاهما عن زهير. والترمذي في الجهاد (٣٢) عن محمود بن غيلان، عن وهب بن جرير وأبي داود، كلاهما - عن شعبة - وقال حسن صحيح. كلهم عن أبي إسحاق، فذكره. تحفة الأشراف (٣/٢٠٠) .","vol":"6","page":195},{"text":"٤٢٨٩ - (خ م ط د س) أنس بن مالك - ﵁ -: قال: ⦗١٩٦⦘ «أَصابت الناسَ سَنَة على عهد رسول الله - ﷺ-، فبينما النبيُّ - ﷺ- يخطب يوم الجمعة قام أعرابي، فقال: يا رسول الله هلك المالُ، وجاعَ العِيال، فادْعُ الله لنا، فرفع يديه وما نرى في السماء قَزَعَة، فوالذي نفسي بيده، ما وضعهما حتى ثارَ السحابُ أمثالَ الجبال، ثم لم ينزلْ عن منبره حتى رأيتُ السحابَ يتحادَرُ على لحيته، فمُطرنا يومَنا ذلك، ومن الغد، ومن بعد الغد، والذي يليه، حتى الجمعةِ الأخرى، فقام ذلك الأعرابي - أو قال: غيرهُ - فقال: يا رسولَ الله، تهدَّم البناءُ، وغَرِق المال، فادْعُ الله لنا، فرفع يديه فقال: اللهم حوالَيْنا ولا علينا، فما يُشير بيده إِلى ناحية من السحاب إِلا انفرجت، وصارت المدينةُ مثل الجَوْبةِ، وسال وادي قَنَاةَ (١) شهرًا، ولم يأتِ أحد من ناحية إِلا حدَّث بالجَوْدِ» .\nوفي أخرى: «أن رجلًا دخل المسجد يوم جمعة من بابٍ كان نحو دارِ القضاءِ، ورسولُ الله - ﷺ- قائم يخطُب، فاستقبل رسولَ الله - ﷺ- قائمًا، ثم قال: يا رسولَ الله، هلكت الأموال، وانقطعت السُّبُل، فادْعُ الله يُغيثُنا (٢)، قال: فرفع رسولُ الله - ﷺ- يديه، ثم قال: اللهُمَّ أغِثْنا، اللهم أغثنا، اللهم أَغثنا. قال أنس: ولا والله ما نرى في السماء من سحاب ولا قَزَعة، وما بيننا وبين سَلْع ⦗١٩٧⦘ من بيت ولا دار، قال: وطلعتْ من ورائه سحابة مثلُ التُّرْسِ، فلما توَّسطت السماءَ انتشرتْ ثم أمطرتْ. قال: فلا والله، ما رأينا الشمس سَبْتًا (٣) . قال: ثم دخل رجل من ذلك الباب في الجمعةِ المقبلةِ ورسول الله - ﷺ- قائم يخطُبُ، فاستقبله قائمًا، فقال: يا رسولَ الله، هلكتِ الأموالُ، وانقطعت السُّبُلُ، فادْعُ الله يُمْسِكْها عَنَّا، قال: فرفع رسول الله - ﷺ- يديه، ثم قال: اللهم حوالينا ولا علينا، اللهم على الآكام والظِّرَابِ، وبُطُون الأودية، ومنابتِ الشجر، قال: فانقلعت (٤) وخرجنا نمشي في الشمس، قال شريك: فسألتُ أنسَ بنَ مالك: أهو الرجل الأول؟ قال: لا أدري» .\nوفي أخرى قال: «كان النبيُّ - ﷺ- يخطُبُ يوم الجمعة، فقام الناسُ، فصاحوا، فقالوا: يا رسولَ الله، قَحَطَ المطر، واحمَرَّت الشجرُ، وهلكتِ البهائِمُ، فادْعُ الله أن يَسْقِيَنَا، فقال: اللهم اسْقِنا - مرتين- وايْمُ الله، ما نرى في السماء قَزَعة من سحاب، فنشأتْ سحابة فأمطرت، ونزل عن المنبر فصلَّى بنا، فلما انصرف لم تَزَلْ تُمْطِرُ إِلى الجمعة التي تليها، فلما قام رسولُ الله -ﷺ- يخطُب صَاحُوا إِليه: تهدَّمت البُيُوتُ، وانقطعتِ السبلُ، فادْعُ الله يَحبِسْهَا عنا، فتبسَّم رسولُ الله - ﷺ-، ثم قالَ: اللهم حَوالَينا ولا عَلينا، ⦗١٩٨⦘ وتَكشَّطت المدينةُ، فجعلت تُمْطِرُ حولها، ولا تَمْطُرُ بالمدينةِ قطرة، فنظرتُ إِلى المدينة، وإنها لَفِي مثْلِ الإِكليل» . أخرجه البخاري، ومسلم.\nوأخرجه البخاري مختصرًا قال: «بينما رسولُ الله -ﷺ- يخطُبُ يوم الجمعةِ، إِذْ جاءَ رجل، فقال: يا رسولَ الله قَحَطَ المطرُ، فادْعُ الله أن يَسْقِيَنَا، فدعا فَمطرنا، فما كِدْنا أَن نَصِلَ إِلى منازِلنا، وما زلنا نُمْطَر إِلى الجمعةِ المقبلةِ، قال: فقام ذلكَ الرجلُ - أو غيره - فقال: يا رسولَ الله، ادْعُ الله أن يَصرِفَهُ عنا، فقال رسولُ الله - ﷺ-: اللهم حوالينا ولا علينا، قال: فلقد رأيتُ السحاب يتَقَطَّع يمينًا وشِمالًا، يُمطَرون، ولا يُمْطَرُ أهلُ المدينةِ» .\nوله في أخرى طرف قال: «بينما النبيُّ - ﷺ- يخطُبُ يوم الجمعةِ، إِذْ قَامَ رجل، فقالَ: يا رسولَ الله، هَلَكَ الكُرَاع (٥)، هَلكَ الشاءُ، فادْعُ اللهَ أَن يَسقَينا، فَمدَّ يديه فدعا» .\nوله طرف آخر: «رفع النبيُّ - ﷺ- يديه حتى رأَيت بَيَاضَ إِبطيْه» .\nوله في أخرى قال: «أتى رَجُل أعرابي من أَهل البدْوِ إِلى رسولِ الله - ﷺ- يومَ الجمعة، فقال: يا رسول الله، هلكت المواشي، هَلَكَ العِيال، هلك الناس، فرفع رسولُ الله -ﷺ- يديه يدعو، ورفع الناس أيديَهم مع ⦗١٩٩⦘ رسولِ الله -ﷺ-، يَدْعُون قال: فما خرجنا من المسجد حتى مُطِرْنا، فما زِلنا نُمْطَرُ حتى كانت الجمعةُ الأخرى، فأَتى الرجلُ إِلى رسولِ الله - ﷺ-، فقال: يا رسولَ الله، بَشِقَ المسافرُ، ومُنِعَ الطريقُ» .\nوأَخرجه مسلم مختصرًا قال: «جاء أعرابي إِلى النبيِّ -ﷺ- يومَ الجمعة، وهو على المنبر ...» واقتص الحديث. وزاد «ورأَيت السحابَ يَتمزَّق كأنه المُلاءُ حين تُطْوَى» .\nوله في أخرى بنحوه، وزاد: «فألَّف اللهُ بين السحاب وَمَلأَتْنا (٦)، حتى رأيتُ الرجل الشديد تَهُمُّه نفسُه أن يَأْتيَ أهلَه» .\nوفي كتاب الحميدي: «ومَلأَتْنَا»، وفي كتاب مسلم: «ومَلَتْنا»، والذي وجدته في كتاب رزين: «وهَلتْنا» .\nوأخرجه البخاري، والموطأ قال: «جاء رجل إِلى رسول الله - ﷺ-، فقال: يا رسول الله، هلكت المواشي، وتقطَّعتِ السُّبُل، فادْعُ الله، فدعا رسول الله - ﷺ-، فمُطِرْنا من الجمعة إِلى الجمعة. قال: فجاء رجل إِلى رسولِ الله - ﷺ-، فقال: يا رسول الله، تهدَّمت البيوت، وانقطعتِ السُّبُل، وهلكت المواشي، فقال رسولُ الله -ﷺ-: اللهم ظُهورَ الجبال والآكام، وبُطُونَ الأوْدِيَة، ومنابتَ الشجر، قال: فانْجابَتْ عن المدينة انْجِيَابَ الثوب» .\nوأخرجه أبو داود قال: «أصابَ أهلَ المدينةِ قَحْط على عهد ⦗٢٠٠⦘ رسولِ الله - ﷺ-، فبينا هو يخطبنا يومَ جمعة، إِذْ قام رجل، فقال: يا رسول الله هلك الكُرَاع، وهلك الشّاءُ، فادْعُ الله أن يسقَيَنا، فمدَّ يَدَهُ، ودعا، قَال أنس: وَإِن السَّمَاءِ لَمِثْلُ الزُّجاجة، فهاجت ريح، ثم أنشأت سحابًا، ثم اجتمعَ، ثم أرسلت السماء عَزَالِيهَا، فخرجنا نَخُوضُ الماء حتى أَتينا منازلنا، فلم نَزَلْ نُمْطَرُ إِلى الجمعة الأخرى، فقام إِليه ذلك الرَجُلُ - أو غَيرُهُ - فقال: يا رسول الله، تَهَدَّمت البيوتُ، فادْعُ الله أَن يَحبِسَه، فتبسَّم رسولُ الله - ﷺ-، ثم قال: حوالينا، ولا علينا، فنظرتُ إِلى السحابِ يتصدَّعُ حولَ المدينة، كأَنه إكليل» .\nوفي أخرى له نحوه، وفيه: «وقال: فرفع رسولُ الله - ﷺ- يديه حِذاءَ وجهه، فقال: اللهم اسقنا ...» وساق نحوه. هكذا قال أبو داود، ولم يذكر لفظه.\nوأَخرج النسائي الرواية الأولى، والثانية، ولم يذكر في أولها «من بابٍ كان نحو دارِ القضاء»، وأخرج الرواية الثالثة، وأَخرج رواية الموطأ.\nوأَخرج رواية أبي داود الثانية، إِلا أن أبا داود لم يذكر لفظها.\nوذكر النسائي قال: «بينا نحنُ في المسجد يوم الجمعةِ ورسولُ الله - ﷺ- يخطُبُ الناسَ، فقامَ رجل، فقالَ: يا رسولَ الله، تقطَّعت السُّبُل، وهلكت الأموال، وأجدبت البلادُ، فادْعُ اللهَ أن يسقِيَنَا، فرفع رسولُ الله - ﷺ ⦗٢٠١⦘ يديه حِذاءَ وجهه، فقال: اللهم اسْقِنا، فوالله ما نزلَ رسولُ الله - ﷺ- عن المنبر حتى أُوسِعنا مطرًا، وأُمْطِرْنا ذلك اليوم إِلى الجمعة الأُخرى، فقام رجل - لا أَدري: هو الذي قال لرسول الله - ﷺ-: اسْتَسْقِ لنا، أم لا؟ فقال: يا رسول الله، انقطعت السُّبُل، وهلكت الأموال من كثرة الماء، فادْعُ اللهَ أَن يُمْسِكَ عنَّا الماءَ، فقال رسولُ الله - ﷺ-: اللهمَّ حَوَالَينَا ولا عَلينا، ولكن على الجِبَالِ، ومنابتِ الشجرِ. قال: والله ما هو إِلا أنْ تَكَلَّمَ رسولُ الله - ﷺ- بذلك: تمزَّقَ السحابُ حتى ما نرى منه شيئًا» .\nوله في أخرى قال: «قَحَط المطرُ عامًا، فقام بعضُ المسلمين إِلى النبيِّ - ﷺ- في يوم جمعة، فقال: يا رسولَ الله، قحطَ المطرُ، وأجْدبت الأرض، وهلك المال. قال: فرفع يديه وما نرى في السماء سحابة، فمدَّ يديه، حتى رأيت بَياضَ إِبطَيْهِ، يستسقي الله ﷿. قال: فما صلينا الجمعة حتى أهَمَّ الشابَّ القريبَ الدارِ الرجوعُ إِلى أهله، فدامت جمعة، فلما كانت الجمعةُ التي تليها، قالوا: يا رسول الله، تهدَّمَت البيوتُ، واحْتَبَسَ الرُّكْبان. قال: فتبسَّم رسولُ الله - ﷺ- لِسُرْعة مَلالَةِ ابنِ آدم، وقال بيديه: اللهم حوالَينا، ولا علينا، فَتكشَّطتْ عنِ المدينة» (٧) . ⦗٢٠٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَنَة): السَّنَة هاهنا: الجدب والغلاء.\n(المال): أراد بالمال: المواشي.\n(قَزَعَة): القَزَعَة - بالتحريك -: القطعة من الغيم، والجمع: قَزَع.\n(الجَوْبة): الموضع المنخفض من الأرض.\n(بالجَوْد): الجَوْد - بفتح الجيم -: المطر الغزير.\n(أغِثْنَا): الإغاثة: الإعانة. والمراد به: إعانتهم بإنزال المطر، وليس [هو] من الغيث، فإن فعل الغيث ثلاثي، تقول: غاث الغيث الأرض: إذا أصابها، وغاث الله البلاد يَغِيثها غيثًا، وغِيثت الأرض تُغاث، والسؤال منه: غِثْنا، ومن الغَوث: أغِثْنَا.\n(الآكام): جمع أكمة، وهي الرابية المرتفعة من الأرض. ⦗٢٠٣⦘\n(الظِّراب): جمع ظَرِب، وهي صغار الجبال والتلال.\n(قُحُوط) المطر: احتباسه وتأخره. يقال: قَحَطَ المطر وقَحِطَ بالفتح والكسر. وأقحط القوم: إذا أصابهم القحط، وهو الجدب، وقُحِطُوا على ما لم يُسَمَّ فاعله.\n(تكَشَّطَت عن المدينة): الكَشْط والقَشْط واحد، وهو قلع الشيء وإزالته. والمراد: انكشاف الغيم عن المدينة.\n(بَشِقَ): المسافر بالباء الموحدة، أي: اشتد.\nوقال الخطابي: بَشِقَ ليس بشيء، إنما هو «لَثِقَ» من اللثق وهو الوحل، قال: ويحتمل أن يكون «مَشِقَ» أي: صار مَزِلَّة وزَلَقًا، والميم والباء متقاربان، وقال غيره: إنما هو بالباء، من قولهم: بَشَقْت الثوب وبَشَكْته: إذا قطعته في خِفَّة، أي: قُطع بالمسافر، وجائز أن يكون بالنون من قولهم: نَشِقَ الظبي في الحِبالة، أي: عَلِقَ فيها، ورجل بَشِقَ: إذا كان يدخل في أمور لا يكاد يتخلص منها.\n(الإكليل): ما أطاف بالرأس: من عصابة مُزيَّنة بجوهر أو خرز ونحوه، أراد: أن الغيم تقطع عن وسط السماء، وصار في آفاقها كالإكليل، وكل شيء أحدق بشيء وأطاف به فهو إكليل له.\n(المُلاء): جمع مُلاءة، وهي الإزار، شبه تمزيق الغيم وانضمام بعضه ⦗٢٠٤⦘ إلى بعض، وانحساره عن المدينة: بالإزار إذا جمعت أطرافه وطُوي.\n(مَلَتْنَا): الذي جاء في كتاب الحميدي «ملأتنا» . وفي كتاب مسلم «مَلَتْنَا» ولم يتعرض الحميدي في غريبه لشرحها، والذي جاء في كتاب رزين «هَلَتْنَا» يعني السحاب، وهو أقرب إلى المعنى، والله أعلم.\nوهذه اللفظة لم تجئ إلا في رواية مسلم، ولا أعرف معناها، ونحن نرويها كما سمعناها إلى أن نعرف لها معنى.\n(السُّبُل): جمع سبيل، وهي الطريق.\n(المواشي): جمع ماشية، وهي الغنم والبقر والإبل السائمة.\n(انْجَابَت): أي: انكشفت وتقطعت.\n(عَزَاليها): العَزَالي: جمع العَزْلاء، وهي فم المزادة.\n(أَجْدَبت): أجدبت البلاد: إذا وقع فيها الجَدْب، وهو ضد الخِصْب، وذلك إذا تأخر الغيث، ولم تنبت الأرض، فَغَلَت الأسعار.\n_________\n(١) اسم لواد من أودية المدينة، وعليه زروع لهم.\n(٢) بالرفع، أي: فهو يغيثنا، وهذه رواية الأكثر، وفي بعض الروايات: أن يغيثنا، بالنصب، وفي بعضها: يغثنا، بالجزم، والكل صواب.\n(٣) وقع للأكثر بلفظ السبت، يعني أحد الأيام، والمراد به: الأسبوع، وهو من تسمية الشيء باسم بعضه، كما يقال: جمعة.\n(٤) لفظه في البخاري: فأقلعت، وهما بمعنى، أي: فأمسكت السحابة الماطرة.\n(٥) الكراع: اسم لجميع الخيل.\n(٦) في مسلم المطبوع: ومكثنا.\n(٧) رواه البخاري ٢ / ٤١٧ في الاستسقاء، باب الاستسقاء في المسجد الجامع، وباب الاستسقاء في خطبة الجمعة غير مستقبل القبلة، وباب الاستسقاء على المنبر، وباب من اكتفى بصلاة ⦗٢٠٢⦘ الجمعة في الاستسقاء، وباب الدعاء إذا انقطعت السبل من كثرة المطر، وباب ما قيل: إن النبي ﷺ لم يحول رداءه في الاستسقاء يوم الجمعة، وباب إذا استشفعوا إلى الإمام ليستسقي لهم لم يردهم، وباب الدعاء إذا كثر المطر، حوالينا ولا علينا، وباب من تمطر في المطر حتى يتحادر على لحيته، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي الجمعة، باب رفع اليدين في الخطبة، وباب الاستسقاء في الخطبة يوم الجمعة، وفي الأدب، باب التبسم والضحك، وفي الدعوات، باب الدعاء غير مستقبل القبلة، ومسلم رقم (٨٩٧) في الاستسقاء، باب الدعاء في الاستسقاء، والموطأ ١ / ١٩١ في الاستسقاء، باب ما جاء في الاستسقاء، وأبو داود رقم (١١٧٤) و(١١٧٥) في الصلاة، باب رفع اليدين في الاستسقاء، والنسائي ٣ / ١٥٤ و١٥٥ في الاستسقاء، باب متى يستسقي الإمام، وباب كيف يرفع، وباب ذكر الدعاء، وباب مسألة الإمام رفع المطر إذا خاف ضرره، وباب رفع الإمام يديه عند مسألة إمساك المطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٥٦) قال: حدثنا علي بن إسحاق. والبخاري (٢/٤٠) قال: حدثنا محمد، هو ابن مقاتل.\nكلاهما - علي، وابن مقاتل - قالا: أخبرنا عبد الله، هو ابن المبارك.\n٢- وأخرجه البخاري (٢/١٥) قال: حدثنا إبراهيم بن المنذر. ومسلم (٣/٢٥) قال: حدثنا داود بن رشيد. والنسائي (٣/١٦٦) قال: أخبرنا محمود بن خالد.\nثلاثتهم - إبراهيم، وداود، ومحمود - قالوا: حدثنا الوليد بن مسلم.\n٣- وأخرجه البخاري (٢/٣٧) قال: حدثنا الحسن بن بشر، قال: حدثنا معافى بن عمران.\nثلاثتهم - ابن المبارك، والوليد، ومعافي - عن عبد الرحمن بن عمرو الأوزاعي، قال: حدثنا إسحاق بن عبد الله بن أبي طلحة، فذكره.\nوالرواية الثانية:\n١- أخرجها مالك في الموطأ (١٣٥) . والبخاري (٢/٣٦) قال: حدثنا عبد الله بن مسلمة. وفي (٢/٣٦) قال: حدثنا إسماعيل. وفي (٢/٣٧) قال: حدثنا عبد الله بن يوسف. والنسائي. (٣/١٥٤) قال: أخبرنا قتيبة.\nأربعتهم- عبد الله بن مسلمة، وإسماعيل بن أبي أويس، وعبد الله بن يوسف، وقتيبة - عن مالك بن أنس.\n٢- وأخرجه البخاري (٢/٣٤) قال: حدثنا محمد، هو ابن سلام، قال: حدثنا أنس بن عياض.\n٣- وأخرجه البخاري (٢/٣٥) قال: حدثنا قتيبة. ومسلم (٣/٢٤) قال: حدثنا يحيى بن يحيى، ويحيى ابن أيوب، وقتيبة. وابن حجر، والنسائي (٣/١٦١) . وابن خزيمة (١٧٨٨) .\nكلاهما عن علي بن حجر.\nأربعتهم - قتيبة، ويحيى بن يحيى، ويحيى بن أيوب، وابن حجر - قالوا: حدثنا إسماعيل بن جعفر.\n٤- وأخرجه أبو داود (١١٧٥) . والنسائي (٣/١٥٩) . كلاهما عن عيسى بن حماد، قال: أخبرنا الليث، عن سعيد المقبري.\nأربعتهم - مالك، وأنس بن عياض، وإسماعيل بن جعفر، والمقبري - عن شريك، فذكره.\nوالرواية الثالثة:\n١- أخرجها أحمد (٣/١٠٤) قال: حدثنا ابن أبي عدي.\n٢- وأخرجه أحمد (٣/١٨٧) قال: حدثنا عبيدة بن حميد.\n٣- وأخرجه عبد بن حميد (١٤١٧) قال: أخبرنا يزيد بن هارون.\n٤- وأخرجه البخاري في الأدب المفرد (٦١٢) . وفي رفع اليدين (٩٣) قال: حدثنا محمد بن سلام.\nوالنسائي (٣/١٦٥) . وابن خزيمة (١٧٨٩) .\nكلاهما عن علي بن حجر.\nكلاهما - محمد بن سلام، وابن حجر - عن إسماعيل بن جعفر.\n٥- وأخرجه ابن خزيمة (١٧٨٩) قال: حدثنا محمد بن المثنى، وعلي بن الحسين الدرهمي: قالا: حدثنا خالد بن الحارث.\nخمستهم - ابن أبي عدي، وعبيدة، وابن هارون، وإسماعيل، وخالد - عن حميد، فذكره.\nوبنحوه:\n١- أخرجه أحمد (٣/١٩٤) قال: حدثنا بهز، (ح) وحدثنا حجاج. وعبد بن حميد (١٢٨٢) قال: حدثني هاشم بن القاسم. ومسلم (٣/٢٥) قال: حدثناه أبو كريب، قال: حدثنا أبو أسامة.\nأربعتهم - بهز، وحجاج، وهاشم، وأبو أسامة - عن سليمان بن المغيرة..\n٢- وأخرجه أحمد (٣/٢٧١) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة.\n٣- وأخرجه البخاري (٢/١٥) (٤/٢٣٦) وأبو داود (١١٧٤) قالا - البخاري، وأبو داود: حدثنا مسدد، قال: حدثنا حماد بن زيد، عن يونس بن عبيد.\n٤- وأخرجه البخاري (٢/٣٧) قال: حدثنا محمد بن أبي بكر المقدمي. ومسلم (٣/٢٥) قال: حدثني عبد الأعلى بن حماد، ومحمد بن أبي بكر المقدمي. والنسائي (٣/١٦٠) . وابن خزيمة (١٤٢٣) .\nكلاهما عن محمد بن عبد الأعلى.\nثلاثتهم - المقدمي، وعبد الأعلى، ومحمد - قالوا: حدثنا معتمر بن سليمان، عن عبيد الله بن عمر.\nأربعتهم - سليمان، وحماد، ويونس، وعبيد الله - عن ثابت، فذكره.\nوبنحوه:\n١- أخرجه أحمد (٣/٢٥٧) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله.\n٢- وأخرجه البخاري (٢/١٥) وفي (٤/٢٣٦) . وأبو داود (١١٧٤) قالا: حدثنا مسدد.\nكلاهما - عبد الله، ومسدد - عن حماد بن زيد، عن عبد العزيز، فذكره.\nورواية مسلم المختصرة. أخرجها (٣/٢٥) قال: حدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: حدثني أسامة بن زيد الليثي، أن حفص بن عبيد الله حدثه، فذكره.\nوالرواية الأخيرة أخرجها النسائي (٣/١٦٠) . وابن خزيمة (١٤١٧) .\nكلاهما عن محمد بن بشار، قال: حدثني أبو هشام المغيرة بن سلمة، قال: حدثني وهيب، قال: حدثنا يحيى بن سعيد، فذكره.","vol":"6","page":195},{"text":"٤٢٩٠ - (د) عائشة - ﵂ -: قالت: «شَكَا الناسُ إِلى رسولِ الله - ﷺ- قُحُوط المطر، فَأمَرَ بِمِنبَر، فَوُضِعَ له في المصلَّى، ووعد الناسَ يومًا يخرجون فيه، قالتْ عائشةُ: فخرج رسولُ الله - ﷺ- حينَ بَدا حاجبُ الشمسِ، فقعدَ على المنبرِ، فكبَّرَ وحَمِدَ الله، ثمَّ قالَ: إِنكم شَكَوْتُم جَدْبَ دِياركم، واسْتِئْخَارِ المطر عن إِبَّانِ زمانه عنكم، وقد أمركم اللهُ أن ⦗٢٠٥⦘ تَدْعُوهُ، ووعدكُم أن يستجيبَ لكم، ثم قال: الحمدُ للهِ ربِّ العالمين، الرحمن الرحيم، مالك يوم الدين، لا إِلهَ إِلا الله، يفعلُ ما يُريد، اللهم أنت الله، لا إِله إِلا أنتَ الغنيُّ، ونحن الفقراء، أنْزِلْ علينا الغيث، واجعلْ ما أنزلت لنا قوةً وبلاغًا إِلى حين، ثم رفع يده (١)، فلم يترك الرفع حتى بدا بياضُ إِبطيْه، ثم حوَّل إِلى الناسِ ظهره، وقَلَبَ - أو حوَّل - رداءه، وهو رافع يده (٢)، ثم أقبل على الناس، ونزل فصلَّى ركعتين، فأنشَأَ اللهُ سحابة، فرَعَدت وبَرَقَت، ثم أمْطَرَتْ بإِذن الله، فلم يأتِ مسجدَه حتى سالت السيول، فلما رأى سُرْعَتَهُم إِلى الكِنِّ ضحك حتى بدت نواجذُه، فقال: أشهدُ أنَّ اللهَ على كلِّ شيء قَدير، وأَنِّي عبدُ اللهِ ورسولُهُ» . أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إبَّان) الشيء: وقته وأوانه.\n(بلاغًا): البلاغ: ما يُتَبَلَّغ به، ويتوصل به إلى الشيء المطلوب.\n(الكِنَّ): ما يرُدُّ الحرَّ والبرد من الأبنية والمساكن.\n_________\n(١) في أبي داود المطبوع: ثم رفع يديه.\n(٢) في أبي داود المطبوع: وهو رافع يديه.\n(٣) رقم (١١٧٣) في الصلاة، باب رفع اليدين في الاستسقاء، وإسناده حسن، قال أبو داود: وهذا حديث غريب، وإسناده جيد، أهل المدينة يقرؤون: ﴿ملك يوم الدين﴾ وإن هذا الحديث حجة لهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٧٣) قال: حدثنا هارون بن سعيد الأيلي. قال: حدثنا خالد بن نزار، قال: حدثني القاسم بن مبرور، عن يونس، عن هشام بن عروة، عن أبيه، فذكره.\nوقال أبو داود: هذا حديث غريب إسناده جيد.","vol":"6","page":204},{"text":"٤٢٩١ - (خ م ت) عبد الله بن مسعود - ﵁ -: قال: «إن قريشًا أبطؤوا عن الإسلامِ، فدعا عليهم النبيُّ - ﷺ-، فأخذتْهم سَنَة، حتى هلكوا فيها، وأكلوا الميْتةَ، والعِظَامَ، فجاءه أبو سفيان، فقال: يا محمد، جئتَ تأمر بِصِلَة الرحِم، وَإِن قَومَك هلكُوا، فادْعُ اللهَ [لهم]، فقرأ: ﴿فَارْتَقِبْ يَوْمَ تأتي السَّماءُ بِدُخَانٍ مُبينٍ﴾ [الدخان: ١٠] ثم عادوا إِلى كفرهم، فذلك قوله تعالى: ﴿يَوْمَ نَبْطِشُ البَطْشَةَ الكُبْرَى﴾ [الدخان: ١٦] يوم بدر» .\nزاد في رواية: «فدعا رسولُ الله - ﷺ-، فسُقُوا الغَيْثَ، فأطْبَقَتْ عليهم سبعًا، وشكا الناسُ كثرةَ المطر، قال: اللهم حوالينا، ولا علينا، فانحدرتِ السحابةُ عن رأسه، فسُقوا الناسُ (١) حولَهم» .\nوفي رواية: «أن النبيَّ -ﷺ- لما رأى من الناس إِدْبارًا قال: اللهم سبعًا كسبع يوسف، فأخذتهم سَنة حَصَّتْ كل شيء (٢)، حتى أكلوا الجلودَ والميتة والجِيَف ...» وذكر الحديث.\nوقد تقدَّم ذِكْره في تفسير (سورة الدخان) من كتاب التفسير، من ⦗٢٠٧⦘ حرف التاء، وقد أَخرج الحديث البخاري ومسلم، والترمذي، والرواية الأولى ذكرها البخاري، والمعنى متفق، فلذلك أعلمنا العلائم الثلاث (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَصَّ): ريش الطائر: إذا حلقه، فشبه هلاك نبات الأرض بالجدب بحلق ريش الطائر.\n_________\n(١) قال الحافظ في \" الفتح \" ٢ / ٤٢٥: كذا في جميع الروايات في الصحيح: بضم السين والقاف وهو على لغة بني الحارث، وفي رواية البيهقي المذكورة: فأسقى الناس حولهم.\n(٢) أي: استأصلت كل شيء.\n(٣) رواه البخاري ٨ / ٤٣٩ في تفسير سورة حم الدخان، باب ﴿فارتقب يوم تأتي السماء بدخان مبين﴾، وفي الاستسقاء، باب دعاء النبي ﷺ \" اجعلها عليهم سنين كسني يوسف \"، وباب إذا استشفع المشركون بالمسلمين عند القحط، وفي تفسير سورة يوسف، باب ﴿وراودته التي هو في بيتها﴾، وفي تفسير سورة الروم، وفي تفسير سورة ص، ومسلم رقم (٢٧٩٨) في صفات المنافقين، باب الدخان، والترمذي رقم (٣٢٥١) في التفسير، باب ومن سورة الدخان، وقد تقدم الحديث برقم (٨٠٠) في تفسير سورة حم الدخان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"6","page":206},{"text":"٤٢٩٢ - (خ م د س) أنس بن مالك - ﵁ -: قال: «كان رسولُ الله -ﷺ- لا يرفع يديه في شيء من دعائه إِلا في الاستسقاء، فإِنَّهُ كان يرفع حتى يُرَى بياضُ إِبطيه» . أخرجه البخاري ومسلم.\nولمسلم قال: «رأيتُ رسولَ الله - ﷺ- يرفع يديه في الدعاء حتى يُرى بياضُ إِبطيه» .\nوفي أخرى: «أن النبيَّ -ﷺ- اسْتَسقَى، فأشار بظهر كَفَّيه إِلى السماء» . ⦗٢٠٨⦘\nوفي رواية أبي داود: «أن النبيَّ - ﷺ- كان لا يرفع يديه ... وذكر الرواية الأولى» .\nوله في أخرى: «أن النبيَّ - ﷺ- كان يستسقي هكذا، ومدَّ يَديْهِ، وجعل بُطُونهما مما يلي الأرض، حتى رأيتُ بياض إبطيه» .\nوأخرج النسائي الرواية الأولى. وله في أخرى إِلى قوله: «في الاستسقاء» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٢٩ في الاستسقاء، باب رفع الإمام يده في الاستسقاء، وفي الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٨٩٥) في الاستسقاء، باب رفع اليدين بالدعاء في الاستسقاء، وأبو داود رقم (١١٧٠) و(١١٧١) في الصلاة، باب رفع اليدين في الاستسقاء، والنسائي ٣ / ١٥٨ و١٥٩ في الاستسقاء، باب كيف يرفع، وفي قيام الليل، باب ترك رفع اليدين في الدعاء في الوتر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٨١)، ومسلم (٣/٢٤) قال: حدثنا محمد بن المثنى. والنسائي (٣/١٥٨) قال: أخبرني شعيب بن يوسف.\nثلاثتهم - ابن حنبل، وابن المثنى، وشعيب - عن يحيى بن سعيد.\n٢- وأخرجه أحمد (٣/٢٨٢) قال: حدثنا محمد بن جعفر.\n٣- وأخرجه الدارمي (١٥٤٣) قال: حدثنا عثمان بن محمد، قال: حدثنا عبدة.\n٤- وأخرجه البخاري (٢/٣٩) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى، وابن أبي عدي.\n٥- وأخرجه البخاري (٤/٢٣١) قال: حدثنا عبد الأعلى بن حماد. وأبو داود (١١٧٠) . وابن ماجة (١١٨٠) قالا: حدثنا نصر بن علي. والنسائي في الكبرى (١٣٤٧) قال: أخبرنا حميد بن مسعدة، وابن خزيمة (١٧٩١) قال: حدثنا بشر بن معاذ.\nأربعتهم - عبد الأعلى، ونصر، وحميد، وبشر - عن يزيد بن زريع.\n٦- وأخرجه مسلم (٣/٢٤) قال: حدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، وعبد الأعلى.\nستتهم - يحيى، وابن جعفر، وعبدة، وابن أبي عدي، وابن زريع، وعبد الأعلى - عن سعيد بن أبي عروبة، عن قتادة، فذكره.\nوعن ثابت، عن أنس، قال: «كان النبي -ﷺ- لا يرفع يديه في شيء من دعائه إلا في الاستسقاء» .\nقال شعبة: فقلت لثابت: أنت سمعته من أنس؟ قال: سبحان الله. قلت: سمعته؟ قال: سبحان الله.\nأخرجه النسائي (٣/٢٤٩) وفي الكبرى (١٣٤٥) . وابن خزيمة (١٤١١) قال النسائي: أخبرنا، وقال ابن خزيمة: حدثنا محمد بن بشاو، قال: حدثنا عبد الرحمن، عن شعبة، عن ثابت، فذكره.\nوبلفظ: «أن النبي -ﷺ- استسقى بشار بظهر كفيه إلى السماء» .\nأخرجه أحمد (٣/١٥٣) . وعبد بن حميد (١٣٣٨) ومسلم (٣/٢٤) قال: حدثنا عبد بن حميد.\nكلاهما - عبد، وأحمد بن حنبل - قالا: حدثنا الحسن بن موسى.\nوأخرجه أحمد (٣/٢٤١) قال: حدثنا مؤمل. وعبد بن حميد (١٢٩٣) قال: حدثنا يونس بن محمد. وأبو داود (١١٧١) قال: حدثنا الحسن بن محمد الزعفراني، قال: حدثنا عفان. وابن خزيمة (١٤١٢) قال: حدثنا محمد بن يحيى، قال: حدثنا حجاج.\nخمستهم - الحسن بن موسى، ومؤمل، ويونس، وعفان، وحجاج - قالوا: حدثنا حماد بن سلمة، عن ثابت، فذكره.\n* أخرجه أحمد (٣/١٢٣) قال: حدثنا يزيد، قال: أنبأنا حماد بن سلمة عن ثابت، عن أنس «أن رسول الله -ﷺ- كان إذا دعا جعل ظاهر كفيه مما يلي وجهه، وباطنهما مما يلي الأرض» .\nوبلفظ: «أن النبي -ﷺ- كان يرفع يديه في الاستسقاء» .\nأخرجه البخاري في رفع اليدين (٨٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد بن سلمة، عن ثابت، فذكره.","vol":"6","page":207},{"text":"٤٢٩٣ - (د ت س) عُمير مولى آبي اللحم (١) - ﵁ -: «أنه رأى النبي - ﷺ- يستسقي عند أحجار الزَّيت قريبًا من الزَّوْراء، قائمًا يدعو يستسقي، رافعًا يديه قِبل وجهه، لا يُجاوز بهما رأْسه» . أخرجه أبو داود.\nوأخرجه الترمذي عن عمير مولى آبي اللحم، عن آبي اللحم، وقال: كذا قال قتيبة في هذا الحديث عن آبي اللحم، قال: [ولا يعرف له عن النبيِّ ⦗٢٠٩⦘ ﷺ- إِلا هذا الحديث الواحد] وعمير مولى آبي اللحم قد روى عن النبي - ﷺ- أحاديث، وله صحبة (٢) .\nولفظ الترمذي: «أنه رأى النبيَّ - ﷺ- عند أحجارِ الزيتِ يستَسقِي وهو مُقْنِع بكفَّيهِ يدعو» .\nوأخرجه النسائي مثل الترمذي رواية ولفظًا (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُقْنِع): أقنع الرجل يديه: إذا رفعهما، وكذلك أقنع رأسه.\n_________\n(١) هو آبي اللحم الغفاري، قيل: اسمه عبد الله، وقيل: خلف، وقيل: الحويرث، وله صحبة وإنما قيل له: آبي اللحم، لأنه كان لا يأكل ما ذبح على الأصنام، له عن النبي ﷺ هذا الحديث، روى عنه عمير مولاه وله صحبة أيضًا.\n(٢) وقد رواه أحمد في \" المسند \" ٥ / ٢٢٣ عن قتيبة نفسه من حديث \" عمير مولى آبي اللحم \" ولم يذكر \" عن آبي اللحم \" وذكر الحديث في \" مسند عمير \" فلعل قتيبة لم يحفظ هذا الحديث جيدًا، فكان يرويه مرة هكذا، ومرة هكذا، وقد أخطأ في إسناده خطأ آخر، إذ جعل الرواية عن يزيد بن عبد الهاد عن عمير مباشرة، والصواب أن يزيد رواه عن محمد بن إبراهيم التيمي عن عمير كما في رواية أحمد وأبي داود من طريق حيوة وعمر بن مالك عن ابن الهاد.\n(٣) رواه أبو داود رقم (١١٦٨) في الصلاة، باب رفع اليدين في الاستسقاء، والترمذي رقم (٥٥٧) في الصلاة، باب ما جاء في صلاة الاستسقاء، والنسائي ٣ / ١٥٩ في الاستسقاء، باب كيف يرفع، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٢٣، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٢٣) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب، قال: قال حيوة. (ح) وحدثنا هارون، قال: حدثنا ابن وهب، عن رجل وعمر بن مالك. وأبو داود (١١٦٨) قال: حدثنا محمد بن سلمة المرادي، قال: أخبرنا ابن وهب، عن حيوة وعمر بن مالك.\nكلاهما - حيوة، وعمر بن مالك - عن يزيد بن الهاد، عن محمد بن إبراهيم التيمي، فذكره.\n* أخرجه أحمد (٥/٢٢٣) والترمذي (٥٥٧) . والنسائي (٣/١٥٨) .\nثلاثتهم - عن قتيبة بن سعيد، قال: حدثنا الليث بن سعد، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن يزيد بن عبد الله، عن عمير مولى آبي اللحم، عن آبي اللحم أنه رأى رسول الله -ﷺ- عند أحجار الزيت الحديث.\n* وأخرجه أحمد (٥/٤٢٧) قال: حدثنا يزيد. والبخاري في رفع اليدين (٨٩) . وأبو داود (١١٧٢) قالا: حدثنا مسلم بن إبراهيم.\nكلاهما - يزيد، ومسلم - قالا: حدثنا شعبة، عن عبد ربه بن سعيد، عن محمد بن إبراهيم، قال: أخبرني من رأى النبي -ﷺ- يدعو عند أحجار الزيت باسطا كفيه.\nوبنحوه أخرجه أحمد قال: حدثنا حسن بن موسى، قال: حدثنا ابن لهيعة، قال: حدثنا محمد بن زيد ابن المهاجر بن قنفذ، فذكره.\nوعن أبي اللحم.\nأخرجه أحمد (٥/٢٢٣)، والترمذي (٥٥٧)، والنسائي (٣/١٥٨) قال أحمد والترمذي: حدثنا، وقال النسائي: أخبرنا قتيبة، قال: حدثنا الليث بن سعد، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن يزيد بن عبد الله عن عمير مولى آبي الحم، فذكره.\n* قوله: عن أبي اللحم، سقط من المطبوع من مسند أحمد، انظر أطراف المسند الورقة (٢-ب) وجامع المسانيد والسنن الورقة (٤-ب) .","vol":"6","page":208},{"text":"٤٢٩٤ - (د) محمد بن إبراهيم التيمي - ﵀ -: قال: «أَخبرني مَن رأى رسولَ الله - ﷺ- يدعو عند أحجار الزيت باسطًا كَفَّيه» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (١١٧٢) في الصلاة، باب رفع اليدين في الاستسقاء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٧٢) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا شعبة، عن عبد ربه بن سعيد، عن محمد بن إبراهيم، فذكره.","vol":"6","page":209},{"text":"٤٢٩٥ - (د) جابر بن عبد الله - ﵄ -: قال: «رأيتُ ⦗٢١٠⦘ رسولَ الله - ﷺ- يُواكي، فقال: اللهم اسْقِنا غيثًا مغيثًا مَريئًا مَريعًا، نافعًا غير ضار، عاجلًا غير آجل، قال: فأطبقت عليهم السماءُ» أخرجه أبو داود (١) .\nوفي رواية ذكرها رزين قال: «كان رسولُ الله - ﷺ- إِذا استسقى قال: اللهم اسْقِ بلادَك، وارْحَمْ عبادك، وانْشُرْ رحمتَك، وأَحْي بَلَدَكَ الميت، اللهم اسْقِنا غيثًا مريئًا مريعًا، نافعًا غير ضار، عاجلًا غير رائث، قال: وكان إِذا استَسقى يمد يديه ويجعل بطونَهما مما يلي الأرض، ويرفع حتى أرى بياض إِبطيه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُوَاكي): الذي جاء في كتاب سنن أبي داود وهو الذي أخرج هذا الحديث عن جابر قال: «رأيت رسول الله - ﷺ- بواكي» (٣) هكذا جاء في الكتاب فيما قرأناه، وبحثت عنه في نسخ أخرى، فوجدته كذلك، والذي جاء في «معالم السنن» للخطابي، قال جابر: «رأيت رسول الله - ﷺ- يواكي» بياء معجمة من تحت بنقطتين، قال: ومعناه: التحامل على يديه إذا رفعهما ⦗٢١١⦘ ومدهما في الدعاء، ومنه التوكؤ على العصا، وهو التحامل عليها.\n(مَرِيئًا): المريء: الذي يُمْرِئ، يقال: مَرَأَني الطعام وأمرأني.\nقال الفراء: يقال: هنأني الطعام ومرأني، فإذا أتبعوها «هنأني» قالوا: «مَرَأني» بغير ألف، فإذا أفردوها قالوا: «أَمْرَأني» .\n(مَرِيعًا): قال الخطابي: يروى على وجهين، بالياء والباء، فمن رواه بالياء جعله من المَرَاعة وهي الخِصْب، يقال منه: مَرَعَ المكان: إذا أخصب، فهو مَريع، بوزن: قتيل، ومن رواه بالباء، فمعناه: مُنْبِتًا للربيع، يقال: أَرْبَع الغيث يُرْبع، فهو مربِع، بوزن: مُكْرِم.\n(رَاث) علينا الأمر: إذا أبطأ فهو رائث.\n_________\n(١) رقم (١١٦٩) في الصلاة، باب رفع اليدين في الاستسقاء، وإسناده صحيح.\n(٢) الشطر الأول من هذه الرواية رواه مالك وأبو داود كما سيأتي في الحديث الذي بعده، والشطر الثاني في الرواية التي قبله من حديث جابر ﵁ رقم (٤٢٩٥)، ورواه أيضًا ابن ماجة في الاستسقاء رقم (١٢٦٩) و(١٢٧٠)، وهو حديث صحيح، والشطر الأخير رواه البخاري وأبو داود وغيرهما، وقد تقدم من حديث أنس ﵁ برقم (٤٢٩٢) .\n(٣) الذي في نسخ أبي داود المطبوعة: أتت النبي ﷺ بواكي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١١٢٥) وأبو داود (١١٦٩) قال: حدثنا ابن أبي خلف. وابن خزيمة (١٤١٦) قال: حدثنا علي بن الحسين بن إبراهيم بن أبحر.\nثلاثتهم - عبد بن حميد، وابن أبي خلف، وعلي بن الحسين - قالوا: حدثنا محمد بن عبيد الطنافسي، قال: حدثنا مسعر بن كدام، عن يزيد الفقير، فذكره.","vol":"6","page":209},{"text":"٤٢٩٦ - (ط د) عمرو بن شعيب - ﵀ -: عن أبيه عن جده: «أَنَّ رسولَ الله - ﷺ- كان يقول إِذا استسقى: اللهم اسْقِ عبادَك وبهائِمكَ، وانشُرْ رَحمتَكَ وأَحْيِ بَلدَكَ الميت» . أخرجه الموطأ، وأبو داود، إِلا أن الموطأ لم يذكر: عن أبيه، عن جده (١) .\n_________\n(١) رواه الموطأ ١ / ١٩٠ و١٩١ في الاستسقاء، باب ما جاء في الاستسقاء مرسلًا من حديث يحيى ابن سعيد عن عمرو بن شعيب أن رسول الله ﷺ ... وذكر الحديث، وقد وصله أبو داود رقم (١١٧٦) في الصلاة، باب رفع اليدين في الاستسقاء، من حديث يحيى بن سعيد عن عمرو بن شعيب عن أبيه عن جده، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١٧٦) قال: حدثنا سهل بن صالح، قال: حدثنا علي بن قادم، قال: أخبرنا سفيان، عن يحيى بن سعيد، عن عمرو بن شعيب، عن أبيه فذكره.\n* أخرجه مالك الموطأ صفحة (١٣٥) وأبو داود (١١٧٦) قال: حدثنا عبد الله بن مسلمة، عن مالك، عن يحيى بن سعيد، عن عمرو بن شعيب، أن رسول الله -ﷺ- كان يقول، فذكره. مرسلا.","vol":"6","page":211},{"text":"٤٢٩٧ - (خ) أنس بن مالك - ﵁ -: «أن عمرَ بنَ الخطاب ⦗٢١٢⦘ كان إِذا قَحَطوا استسقى بالعباس، فقال: اللهم إِنا كُنا نَتوسَّلُ إِليكَ بنبيِّكَ فَتَسْقِيَنا، وإِنا نتوسَّلُ إِليكَ بِعَمِّ نبيِّك - ﷺ- فاسْقِنا فيُسْقَوْن» . أَخرجه البخاري (١) .\n_________\n(١) ٤ / ٤١٣ في الاستسقاء، باب سؤال الناس الإمام الاستسقاء إذا قحطوا، وفي فضائل أصحاب النبي ﷺ، باب ذكر العباس بن عبد المطلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٣٤ و٥/٢٥) قال: حدثنا الحسن بن محمد. وابن خزيمة (١٤٢١) قال: حدثنا محمد بن يحيى.\nكلاهما - الحسن، ومحمد - قالا: حدثنا محمد بن عبد الله الأنصاري، قال: حدثني أبي عبد الله بن المثنى، عن ثمامة بن عبد الله بن أنس، عن أنس بن مالك، فذكره.","vol":"6","page":211},{"text":"٤٢٩٨ - (خ) عبد الله بن عمر - ﵄ -: قال: «ربما ذَكَرتُ قولَ الشاعر - وأنا أنظرُ إِلى وجه رسولِ الله - ﷺ- يَسْتَسْقِي، فما ينزلُ حتى يجيِشَ كُلُّ ميزاب:\nوَأبْيَضَ يُستسقى الغمامُ بوجهه ... ثمال اليتامَى عِصمة للأرامل»\nوهو قول أبي طالب (١) .\nوفي رواية عبد الله بن دينار، قال: «سمعتُ ابنَ عمر يتمثَّلَ بشعر أبي طالب ...» وذَكر البيت. أخرجه البخاري (٢) . ⦗٢١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَجِيش): جاش الوادي: إذا دفق جريه وزخر، وكذلك جاش الميزاب يجيش: إذا تدفق بالماء.\n(ثِمال اليتامى عِصمة للأرامل): الثِّمال: الملجأ. والذي يعتمد عليه في الأمور، والأرامل: جمع أرملة، وهي المرأة التي لا زوج لها، بكرًا كانت أو ثيبًا، تزوجت أو لم تتزوج، وكذلك الأرمل: الرجل، وعِصْمَتُهنَّ: ما يعتصمن به: أي يستوثقن به، ويركن إليه.\n_________\n(١) ٢ / ٤١١ - ٤١٣ تعليقًا في الاستسقاء، باب سؤال الناس الإمام الاستسقاء إذا قحطوا، فقال: وقال عمر بن حمزة: حدثنا سالم عن أبيه ... الخ. قال الحافظ في \" الفتح \": قوله: وقال عمر بن حمزة، أي: ابن عبد الله بن عمر، وسالم شيخه هو عمه، وعمر مختلف في الاحتجاج به، وكذلك عبد الرحمن بن عبد الله بن دينار المذكور في الطريق الموصولة - يعني التي بعدها - فاعتضدت إحدى الطريقين بالأخرى، وهو من أمثلة إحدى قسمي الصحيح، كما تقرر في علوم الحديث، وطريق عمر بن حمزة المعلقة وصلها أحمد وابن ماجة والإسماعيلي من رواية أبي عقيل عبد الله بن عقيل الثقفي عنه.\n(٢) رواه البخاري ٢ / ٤١٠ و٤١٢ في الاستسقاء، باب سؤال الإمام الاستسقاء إذا قحطوا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٩٣) (٥٦٧٣) . وابن ماجة (١٢٧٢) قال: حدثنا أحمد بن الأزهر. كلاهما - أحمد بن حنبل، وأحمد بن الأزهر - قالا: حدثنا أبو النضر، قال: حدثنا أبو عقيل، وهو عبد الله بن عقيل، قال: حدثنا عمر بن حمزة بن عبد الله بن عمر، قال: حدثنا سالم، فذكره.\nوالبخاري تعليقا (١٠٠٩) قال: وقال عمر بن حمزة، قال: حدثنا سالم، فذكره.\nأما رواية ابن دينار فأخرجها البخاري (١٠٠٨) مسند، قال: حدثنا عمرو بن علي، قال: حدثنا أبو قتيبة قال: حدثنا عبد الرحمن بن عبد الله بن دينار، عن أبيه، فذكره.","vol":"6","page":212},{"text":"٤٢٩٩ - (ط) أنس بن مالك - ﵀ -: بلغه: «أَنَّ رسولَ الله - ﷺ- كان يقول: إِذا أنشأت بَحْريَّة (١) ثم تشاءَمَتْ: فتلك عَيْن غُدَيقة» . أَخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنشأت بحريَّة): نشأت، وأنشأت: ابتدأت. وأراد بالبحرية: السحاب، وخصها بالبحر، لأن البحر عن المدينة في الجهة اليمانية، وهي الجنوب. ⦗٢١٤⦘\n(تشاءمت): أي قصدت الشام، وهو الجانب الذي تهب منه الشمال.\n(عين غُدَيْقَة): غُدَيْقَة: تصغير غَدَقة: أي كثيرة الماء.\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": أي ظهرت سحابة بحرية، ورواه الشافعي [بحرية] بالنصب، كما أفاده أبو عمر، أي على الحال.\n(٢) ١ / ١٩٢ بلاغًا في الاستسقاء، باب الاستمطار بالنجوم، وإسناده معضل، قال ابن عبد البر: هذا الحديث لا أعرفه في وجه من الوجوه في غير الموطأ، إلا ما ذكره الشافعي في \" الأم \" عن محمد بن إبراهيم بن أبي يحيى عن إسحاق بن عبد الله أن النبي ﷺ قال: إذا أنشأت بحرية ثم استحالت شامية فهو أمطر لها، قال: وابن أبي يحيى وإسحاق ضعيفان لا يحتج بهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٤٥٣) بلاغا.\nوقال الزرقاني في شرح الموطأ (١/٥٤٩) قال ابن عبد البر: لا أعرف هذا الحديث بوجه في غير الموطأ إلا ما ذكره الشافعي في الأم عن محمد بن أبي يحيى عن إسحاق بن عبد الله أن النبي -ﷺ- قال: «إذا نشأت بحرية ثم استحالت سامية فهو أمطر لها» . قال: وابن أبي يحيى وإسحاق ضعيفان لا يحتج بهما.","vol":"6","page":213},{"text":"٤٣٠٠ - (خ س) عائشة - ﵂ -: «أَنَّ رسولَ الله - ﷺ- كان إِذا رَأَى المطر قال: اللهم اجعَلهُ صيِّبًا نافعًا» . أخرجه البخاري، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صَيِّبًا): الصَّيِّب: المطر المدرار الدافق.\n_________\n(١) رواه البخاري ٢ / ٤٣٠ في الاستسقاء، باب ما يقال إذا أمطرت، والنسائي ٣ / ١٦٤ في الاستسقاء، باب القول عند المطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"6","page":214},{"text":"٤٣٠١ - (م د) أنس بن مالك - ﵁ -: قال: «أصابنا - ونحن مع رسول الله - ﷺ- مَطَر، فحَسَرَ رسولُ الله - ﷺ- ثوبَه، حتى أصابه من المطر، قلنا: يا رسول الله لِمَ صنَعتَ هذا؟ قال: إِنَّهُ حديث عَهْد بربِّه» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٠٠) في الأدب، باب ما جاء في المطر، وإسناده صحيح، وقد أبعد المصنف النجعة، فالحديث في صحيح مسلم رقم (٨٩٨) في الاستسقاء، باب الدعاء في الاستسقاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الاستسقاء الصلاة (١٩١:٦) عن يحيى بن يحيى. وأبو داود في الأدب (١١٤) عن قتيبة بن سعيد، ومسدد، والنسائي في الصلاة في الكبرى عن قتيبة به، والحاكم من حديث النسائي في رواية أبي بكر محمد بن معاوية بن الأحمر عنه، ولم يذكره أبو القاسم.\nكلهم عن جعفر بن سليمان الضبعي، عن ثابت، فذكره. تحفة الأشراف (١/١٠٥) .","vol":"6","page":214},{"text":"<span data-type=\"title\" id=toc-838>الفصل الثالث: في صلاة الجنائز</span>، وفيه عشرة فروع\n<span data-type=\"title\" id=toc-839>الفرع الأول: في عدد التكبيرات</span>\n٤٣٠٢ - (خ م س ط ت د) أبو هريرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- نَعَى النجاشيَّ اليومَ الذي مات فيه، وخرجَ بهم إِلى المُصلَّى، فصفَّ بهم، وكبَّر عليه أربعَ تكبيرات» .\nوفي رواية: «نَعَى لنا رسولُ الله - ﷺ- النجاشيَّ صاحبَ الحبشة [في] اليوم الذي مات فيه، وقال: استغفروا لأخيكم»، ولم يزد على هذا. أخرجه البخاري، ومسلم، والنسائي.\nوأخرج الأُولى الموطأ، والترمذي، وأبو داود (١) . ⦗٢١٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَعَى) النَّعْيُ والنَّعِيُّ: خبر الميت.\n_________\n(١) رواه البخاري ٣ / ٩٢ في الجنائز، باب الرجل ينعى إلى الميت بنفسه، وباب الصفوف على الجنازة، وباب الصلاة على الجنازة بالمصلى والمسجد، وباب التكبير على الجنازة أربعًا، وفي فضائل أصحاب النبي ﷺ، باب موت النجاشي، ومسلم رقم (٩٥١) في الجنائز، باب في التكبير على الجنازة، والموطأ ١ / ٢٢٦ و٢٢٧ في الجنائز، باب التكبير على الجنائز، وأبو داود رقم (٣٢٠٤) في الجنائز، باب في الصلاة على المسلم يموت في بلاد الشرك، والترمذي رقم (١٠٢٢) في الجنائز، باب ما جاء في التكبير على الجنازة، والنسائي ٤ / ٧٢ في الجنائز، باب عدد التكبير على الجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٥٢٩) قال: حدثنا روح. قال: حدثنا محمد بن أبي حفصة. والبخاري (٢/١١١) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٥/٦٥) قال: حدثنا زهير بن حرب. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا أبي، عن صالح. ومسلم (٣/٥٤) قال: حدثني عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد. (ح) وحدثني عمرو الناقد وحسن الحلواني وعبد بن حميد. قالوا: حدثنا يعقوب، وهو ابن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. والنسائي (٤/٢٦ و٩٤) قال: أخبرنا أبو داود. قال: حدثنا يعقوب قال: حدثنا أبي، عن صالح. وفي (٤/٧٠) قال: أخبرنا محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أنبأنا معمر.\nأربعتهم - معمر، ومحمد بن أبي حفصة، وعقيل بن خالد، وصالح بن كيسان - عن الزهري، عن أبي سلمة بن عبد الرحمن وابن المسيب، فذكراه.\n* أخرجه مالك الموطأ (١٥٧) . وأحمد (٢/٢٣٠) قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا معمر. وفي (٢/٢٨٩) قال: حدثنا ابن نمير. قال: حدثنا عبيد الله. وفي (٢/٣٤٨) قال: حدثنا محمد بن جعفر قال: حدثنا شعبة، عن محمد بن إسحاق. وفي (٢/٤٣٨ و٤٣٩) قال: حدثنا يحيى، عن مالك. وفي (٢/٤٧٩) قال: حدثنا وكيع، عن زمعة، يعني ابن صالح المكي. والبخاري (٢/٩٢) قال: حدثنا إسماعيل. قال: حدثني مالك. وفي (٢/١٠٩) قال: حدثنا مسدد، قال: حدثنا يزيد ابن زريع. قال: حدثنا معمر. وفي (٢/١١١) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٢/١١٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٥/٦٥) قال: حدثنا زهير بن حرب. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا أبي، عن صالح. ومسلم (٣/٥٤) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وأبو داود (٣٢٠٤) قال: حدثنا القعنبي. قال: قرأت على مالك بن أنس. وابن ماجة (١٥٣٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الأعلى عن معمرا. والترمذي (١٠٢٢) قال: حدثنا أحمد بن منيع. قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا معمر. والنسائي (٤/٦٩) قال: أخبرنا سويد ابن نصر. قال: أنبأنا عبد الله، عن مالك. وفي (٤/٧٢) قال: أخبرنا قتيبة، عن مالك.\nسبعتهم - مالك، ومعمر، وعبيد الله، ومحمد بن إسحاق، وزمعة بن صالح، وعقيل، وصالح - عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، فذكر نحوه، وفيه: «أن رسول الله، -ﷺ-، صف بهم في المصلى، فصلى عليه، وكبر أربعا» . ليس فيه أبو سلمة.\n* الروايات مطولة ومختصرة.\n* وأخرجه الحميدي (١٠٢٣) وأحمد (٢/٢٤١) . والنسائي (٤/٩٤) قال: أخبرنا قتيبة.\nثلاثتهم - الحميدي، وأحمد، وقتيبة - قالوا: حدثنا سفيان، عن الزهري، عن أبي سلمة، عن أبي هريرة، قال: «لما مات النجاشي. قال النبي -ﷺ-: استغفروا له» . ليس فيه: سعيد بن المسيب.» .","vol":"6","page":215},{"text":"٤٣٠٣ - (خ م) جابر بن عبد الله - ﵄ -: «أَنَّ رسولَ الله - ﷺ- صلَّى على أَصْحَمَةَ النجاشيّ، فكبَّر عليه أَربعًا» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٣ / ١٦٣ في الجنائز، باب التكبير على الجنازة أربعًا، وباب من صف صفين أو ثلاثة على الجنازة خلف الإمام، وباب الصفوف على الجنازة، وفي فضائل أصحاب النبي ﷺ، باب موت النجاشي، ومسلم رقم (٩٥٢) في الجنائز، باب في التكبير على الجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٦١ و٣٦٣) قال: حدثنا عفان. والبخاري (٢/١١٢) قال: حدثنا محمد بن سنان، وفي (٥/٦٥) ومسلم (٣/٥٤) قالا - البخاري، ومسلم:حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون.\nثلاثتهم - عفان، ومحمد بن سنان، ويزيد - عن سليم بن حيان، قال: حدثنا سعيد بن ميناء، فذكره.","vol":"6","page":216},{"text":"٤٣٠٤ - (م د ت س) عبد الرحمن بن أبي ليلى: قال: «كان زيد بن أرْقم يكبِّر على جنائزنا أَربعًا، وإِنَّهُ كَبَّر على جنازة خمسًا، فسألناه فقال: كان رسولُ الله -ﷺ- يكبِّرها» . أخرجه مسلم، وأَبو داود، والترمذي.\nوفي رواية النسائي: «أن زيد بن أرقم صلَّى على جنازة، فكبَّر عليها خمسًا، وقال: كبَّرها رسولُ الله -ﷺ-» (١) .\n_________\n(١) رواه مسلم رقم (٩٥٧) في الجنائز، باب الصلاة على القبر، وأبو داود رقم (٣١٩٧) في الجنائز، باب التكبير على الجنازة، والترمذي رقم (١٠٢٣) في الجنائز، باب ما جاء في التكبير على الجنازة، والنسائي ٤ / ٧٢ في الجنائز، باب عدد التكبير على الجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٦٧) قال: حدثنا يحيى بن سعيد. وفي (٤/٣٧٢) قال: حدثنا محمد بن جعفر. ومسلم (٣/٥٦) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، ابن بشار، قالوا: حدثنا محمد بن جعفر. وأبو داود (٣١٩٧) قال: حدثنا أبو الوليد الطيالسي (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، وابن ماجة (١٥٠٥) قال: حدثنا محمد بن بشار، قال: دحثنا محمد بن جعفر، (ح) وحدثنا يحيى بن حكيم، قال: حدثنا بن أبي عدي، وأبو داود. والترمذي (١٠٢٣) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. والنسائي (٤/٧٢) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى.\nخمستهم - يحيى، ومحمد بن جعفر، وأبو الوليد، وابن أبي عدي، وأبو داود - عن شعبة، قال: حدثني عمرو بن مرة، عن عبد الرحمن بن أبي ليلى، فذكره.\n* وأخرجه أحمد (٤/٣٧١) قال: حدثنا أسود بن عامر، قال: أخبرنا جعفر الأحمر، عن عبد العزيز بن حكيم، فذكره.\n* وجاء في مسند أحمد (٤/٣٧٠) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل، عن عبد الأعلى، فذكره.","vol":"6","page":216},{"text":"٤٣٠٥ - (خ) حميد بن عبد الرحمن: قال: «صلَّى بنا أنس، ⦗٢١٧⦘ فكبَّر ثلاثًا، وسلَّم، فقيل له، فاستقبل القبلةَ، وكبَّر الرابعة، ثم سلَّم» . أَخرجه البخاري في ترجمة الباب (١) .\n_________\n(١) رواه البخاري تعليقًا ٣ / ١٦٢ في الجنائز، باب التكبير على الجنازة أربعًا، قال الحافظ في \" الفتح \" لم أره موصولًا من طريق حميد، وروى عبد الرزاق عن معمر عن قتادة عن أنس أنه كبر على جنازة ثلاثًا ثم انصرف ناسيًا، فقالوا: يا أبا حمزة إنك كبرت ثلاثًا، فقال: صفوا، فصفوا، فكبر الرابعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الجنائز باب التكبير على الجنازة أربعا. وقال الحافظ في الفتح (٣/٢٤١): لم أره موصولا من طريق حميد، وروى عبد الرزاق عن معمر عن قتادة عن أنس أنه كبر على جنازة، ثلاثا ثم انصرف ناسيا، فقالوا: يا أبا حمزة إنك كبرت ثلاثا، فقال: صفوا فصفوا، فكبر الرابعة. وروي عن أنس الاقتصار على ثلاث. قال ابن أبي شيبة، حدثنا معاذ بن عمران بن جرير قال: عن يحيى ابن أبي إسحاق قال: قيل لأنس إن فلانا كبر ثلاثا. فقال: وهل التكبير إلا ثلاثا؟ انتهى.","vol":"6","page":216},{"text":"٤٣٠٦ - (ت) أبو هريرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كَبَّرَ على جنازة، فرفع يديه مع أول تكبيرة، وضع اليمنى على اليسرى» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٧٧) في الجنائز، باب ما جاء في رفع اليدين على الجنازة، وإسناده ضعيف، ولكن صحيح المعنى، ولم يثبت عن النبي ﷺ الرفع في غير التكبيرة الأولى، وهو قول سفيان الثوري، وأهل الكوفة، وبه أخذ الحنفية وغيرهم. وقال بعض أهل العلم: يرفع المصلي على الجنازة يديه في كل تكبيرة، وهو قول عبد الله بن المبارك، والشافعي، وإسحاق تبعًا لبعض الصحابة، وقاسه بعضهم على الرفع في تكبيرات الانتقال في الصلوات الخمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (١٠٧٧) قال: حدثنا القاسم بن دينار الكوفي قال: حدثنا إسماعيل بن أبان الوراق، عن يحيى بن يعلى، عن أبي فروة، يزيد بن سنان، عن زيد، وهو ابن أبي أنيسة، عن الزهري، عن سعيد بن المسيب، فذكره.\n* قال أبو عيسى الترمذي: هذا حديث غريب. لا نعرفه إلا من هذا الوجه.","vol":"6","page":217},{"text":"٤٣٠٧ - (خ) علي بن أبي طالب - ﵁ -: «صلَّى على سهل بن حُنيف، فكبَّر، وقال: إِنَّهُ شَهِدَ بدْرًا» . أَخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٤٥ في المغازي، باب شهود الملائكة بدرًا، قال الحافظ في \" الفتح \": كذا في الأصول لم يذكر عدد التكبير، وقد أورده أبو نعيم في \" المستخرج \" من طريق البخاري بهذا الإسناد، فقال فيه: \" كبر خمسًا \"، وأخرجه البغوي في \" معجم الصحابة \" عن محمد بن عباد بهذا الإسناد والإسماعيلي والبرقاني والحاكم من طريقه فقال: \" ستًا \"، وكذا أورده البخاري في \" التاريخ \" عن محمد بن عباد، وكذا أخرجه سعيد منصور عن ابن عيينة، وأورده بلفظ \" خمسًا \"، زاد في رواية الحاكم: التفت إلينا فقال: إنه من أهل بدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٠٦) قال: حدثني محمد بن عباد، قال: أخبرنا ابن عيينة، قال: أنفذه لنا ابن الأصبهاني، سمعه من ابن معقل، فذكره.","vol":"6","page":217},{"text":"<span data-type=\"title\" id=toc-840>الفرع الثاني: في القراءة والدعاء</span>\n٤٣٠٨ - (خ ت د س) عبد الله بن عباس - ﵄ -: «أن نبيَّ الله -ﷺ- قرأ على الجنازة بفاتحة الكتاب» (١) .\nوفي رواية عن طلحة بن عبد الله بن عوف: «أنَّ ابنَ عباس صلَّى على جنازة، فقرأ بفاتحة الكتاب، فقلت له، فقال: إِنَّهُ من السُّنَّةِ - أو تمام السُّنَّةِ -» . أخرجه الترمذي، وأخرج أبو داود الثانية.\nوأخرج البخاري قال: «صَلَّيْتُ خلفَ ابن عباس على جنازة، فقرأ بفاتحة الكتاب، وقال: لِتَعْلَموا أنها سُنَّة» .\nقال الترمذي في الرواية الأولى: إِن إِسنادها ليس بالقوي، والصحيح: أنه موقوف.\nوفي رواية النسائي قال: «صلَّيتُ خلف ابن عباس على جنازة، فقرأ بفاتحة الكتاب وسورة، وجَهَرَ حتى أسمعنا، فلما فرغ أخذتُ بيده، ⦗٢١٩⦘ فسألته؟ فقال: سُنَّة وحقٌّ» (٢) .\n_________\n(١) هذه الرواية المرفوعة، من رواية الترمذي، وهي ضعيفة كما قال الترمذي، والصحيح عن ابن عباس قوله في الرواية الثانية: من السنة القراءة على الجنازة بفاتحة الكتاب.\n(٢) رواه البخاري ٣ / ١٦٤ في الجنائز، باب قراءة فاتحة الكتاب على الجنازة، وأبو داود رقم (٣١٩٨) في الجنائز، باب ما يقرأ على الجنازة، والترمذي رقم (١٠٢٦) في الجنائز، باب ما جاء في القراءة على الجنازة بفاتحة الكتاب، والنسائي ٤ / ٧٤ و٧٥ في الجنائز، باب الدعاء. قال الترمذي: والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم، وهو قول الشافعي، وأحمد، وإسحاق. أقول: وهو الصواب، لقول ابن عباس: إنه من السنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١١٢) قال: حدثنا محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. وفي (٢/١١٢) وأبو داود (٣١٩٨) قالا - البخاري، وأبو داود: حدثنا محمد بن كثير، قال: أخبرنا سفيان. والترمذي (١٠٢٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان والنسائي (٤/٧٤) قال: أخبرنا الهيثم بن أيوب، قال: حدثنا إبراهيم وهو ابن سعد وفي (٤/٧٥) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة.\nثلاثتهم - شعبة، وسفيان، وإبراهيم بن سعد - عن سعد بن إبراهيم، عن طلحة بن عبد الله بن عوف. فذكره.\nفي رواية إبراهيم بن سعد، زاد: «فقرأ بفاتحة الكتاب، وسورة، وجهر، حتى أسمعنا» .\nوأخرجه ابن ماجة (١٤٩٥) . والترمذي (١٠٢٦) قالا: حدثنا أحمد بن منيع، قال: حدثنا زيد بن الحباب، قال: حدثنا ربراهيم بن عثمان، عن الحكم، عن مقسم، فذكره.\nولفظ الباب لهما.","vol":"6","page":218},{"text":"٤٣٠٩ - (س) أبو أمامة - ﵁ -: قال: «السُّنَّة في الصلاة على الجنازة: أن تقرأ في التكبيرة الأُولى بأمِّ القرآن مُخَافَتَة، ثم تكبِّر ثلاثًا، والتسليم عند الآخرة» . وعن الضحَّاك بن قيس بنحو ذلك أخرجه النسائي (١) .\n_________\n(١) ٤ / ٧٥ في الجنائز، باب الدعاء، وإسناده صحيح، وصححه النووي، والحافظ ابن حجر وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٧٥) قال: أخبرنا قتيبة، قال:حدثنا الليث، عن ابن شهاب، عن محمد ابن سويد الدمشقي الفهري، فذكره.\nذكره المزي في تحفة الأشراف حديث رقم (٤٩٧٤) وقد تعقبه ابن حجر في النكت الظراف فقال: وقد خالف الليث فيه سندا متنا: يونس بن يزيد وشعيب بن أبي حمزة، عن الزهري، وهما أحفظ الناس لحديث الزهري، فزادا في السندين، وساقا المتن أتم مما ساقه الليث، أما رواية يونس، فأخرجها البيهقي في السنن الكبرى. وأما رواية شعيب: فأخرجها الطبراني في مسند الشاميين. والطحاوي.\nكلاهما من رواية شعيب.\nكلاهما - يونس، وشعيب - عن الزهري، عن أبي أمامة بن سهل بن حنيف.\nقال الزهري: وكان من أكابر الأنصار وعلمائهم، ومن أبناء الذين شهدوا بدرا أنه أخبره رجال من أصحاب النبي -ﷺ- في الصلاة على الجنازة، أن يكبر الإمام، ثم يقرأ أم القرآن بعد التكبيرة الأولى سرا في نفسه، ثم صلى على النبي -ﷺ- في الثانية ... الحديث لفظ يونس - وأول حديث شعيب: أن السنة في الصلاة على الجنازة فذكر مثله، وزادا جميعا: قال ابن شهاب: أخبرني أبو أمامة بذلك، وسعيد بن المسيب يسمع، فلم ينكر عليه، فذكرت لمحمد بن سويد الذي ذكر لي أبو أمامة، فقال: وأنا سمعت الضحاك بن قيس، يحدث عن حبيب بن مسلمة في صلاة صلاها على الميت، مثل الذي أخبر أبو أمامة.","vol":"6","page":219},{"text":"٤٣١٠ - (ط) نافع - مولى ابن عمر - ﵃ -: «أن عبد الله بن عمر كان لا يقرأ في الصلاة على الجنازة (١)» . أخرجه الموطأ (٢) .\n_________\n(١) أي: لا يقرأ فاتحة الكتاب، وإنما يكتفي بالدعاء والثناء، وهو قول سفيان الثوري وغيره من أهل الكوفة.\n(٢) ١ / ٢٢٨ في الجنائز، باب ما يقول المصلي على الجنازة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٥٣٨) عن نافع فذكره.","vol":"6","page":219},{"text":"٤٣١١ - (د) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «إِذا صلَّيتُمْ على الميتِ فأخْلِصُوا لَهُ الدعاء» . أَخرجه أَبو داود (١) .\n_________\n(١) رقم (٣١٩٩) في الجنائز، باب الدعاء للميت، ورواه أيضًا ابن ماجة رقم (١٤٩٧) في الجنائز، باب ما جاء في الدعاء في الصلاة على الجنازة، وفيه عنعنة ابن إسحاق، وهو مدلس، لكن أخرجه ابن حبان من طريق آخر، رقم (٧٥٤) موارد في الجنائز، باب الإيذان بالميت والصلاة عليه، وقد صرح عنده محمد بن إسحاق بالتحديث، فزال تدليسه، وثبت الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٩٩) قال: حدثنا عبد العزيز بن يحيى الحراني. وابن ماجة (١٤٩٧) قال: حدثنا أبو عبيد، محمد بن عبيد بن ميمون المديني.\nكلاهما - عبد العزيز، وأبو عبيد - عن محمد بن سلمة الحراني، عن محمد بن إسحاق، عن محمد بن إبراهيم، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"6","page":219},{"text":"٤٣١٢ - (ط) أبو هريرة - ﵁ -: قال أبو سعيد المقبري: «إِنَّهُ سأل أبا هريرة: كيف يُصَلَّى على الجنازة؟ فقال أبو هريرة: أنا لعمرُ الله أُخبِرك: اتَّبِعُها من عند أهلها، فإذا وُضِعَت كَبَّرتُ، وحمِدتُ الله، وصلَّيتُ على نبيه، ثم أقول: اللهم [إِنَّه] عبدُك وابنُ عبدك وابنُ أمتك، كان يشهد أن لا إِله إِلا أنت، وأن محمدًا عبدُك ورسولُك، وأنت أعْلَمُ به مني، اللهم إِن كان مُحْسِنًا فزِدْ في إحسانه، وإن كان مُسِيئًا فتجاوَزْ عن سيئاته، اللهم لا تَحْرِمْنا أجرَه، ولا تَفْتِنَّا بعدَه» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٢٨ في الجنائز، باب ما يقول المصلي على الجنازة، وإسناده صحيح، ورواه أيضًا إسماعيل ابن إسحاق القاضي في \" فضل الصلاة على النبي ﷺ \" رقم (٩٣) طبع المكتب الإسلامي من طريق بنفس السند.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٥٣٦) عن سعيد بن أبي سعيد المقبري عن أبيه، فذكره.","vol":"6","page":220},{"text":"٤٣١٣ - (م ت س) عوف بن مالك - ﵁ -: قال: «صلَّى بنا رسولُ الله - ﷺ- على جنازة، فحفظنا من دعائه: اللهم اغفِر له وارْحَمْه، وعافِهِ واعفُ عنه، وأكْرِم نُزُلَهُ، ووسِّعْ مَدْخَلَه، واغسله بالماء والثلج والبَرَد، ونَقِّه من الخَطَايا كما يُنَقَّي الثَّوبُ الأبْيَضُ من الدَّنَس، وأَبْدِلْه دارًا خيرًا من داره، وأهلًا خيرًا من أهله، وزوْجًا خيرًا من زوجِه، وأدْخِلْه الجَنَّةَ، وأعِذْهُ من القبر، أو من عذاب النار» . قال عوف: حتى تَمنَّيتُ أن أَكونَ [أنا] ذلك الميت. ⦗٢٢١⦘\nزاد في رواية: «لدعاء رسولِ الله - ﷺ- له»، وفيها: «بِماء وثلج وبَرَد» . أخرجه مسلم.\nواختصره الترمذي، قال: «سمعتُ رسولَ الله - ﷺ- يُصَلِّي على ميت، ففهمت من صلاته عليه: اللهم اغفِرْ لَهُ وارْحَمْهُ، واغْسِلْهُ بالبَرَد كما يُغْسَل الثوبُ» . وأَخرج النسائي مثل مسلم.\nوله في أُخرى: «وَنَجِّه من النار - أَو قال: من عذاب القبر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُزُلَه) النُّزُل: ما يعد للضيف من طعام وشراب ونحوه.\n(بماء الثَّلْج والبَرَد): هذا مبالغة في التنظيف، وقد تقدم تفسيره مستوفى في الدعوات من حرف الدال (٢) .\n_________\n(١) رواه مسلم رقم (٩٦٣) في الجنائز، باب الدعاء للميت في الصلاة، والترمذي رقم (١٠٢٥) في الجنائز، باب ما يقول في الصلاة على الميت، والنسائي ٤ / ٧٣ في الجنائز، باب الدعاء.\n(٢) انظر الجزء الرابع صفحة (٣٤٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٣) قال: حدثنا عبد الرحمن بن مهدي، عن معاوية، عن حبيب ابن عبيد. وفي (٦/٢٨) قال: حدثنا عبد الرحمن بن مهدي، عن معاوية، عن عبد الرحمن بن جبير. ومسلم (٣/٥٩) قال: حدثني هارون بن سعيد الأيلي، قال: أخبرنا ابن وهب، قال: أخبرني معاوية بن صالح، عن حبيب بن عبيد. (ح) قال معاوية: وحدثني عبد الرحمن بن جبير. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا عبد الرحمن بن مهدي، قال: حدثنا معاوية بن صالح. بالإسنادين جميعا، نحو حديث ابن وهب. (ح) وحدثنا نصر بن علي الجهضمي وإسحاق بن إبراهيم.\nكلاهما عن عيسى بن يونس. عن أبي حمزة الحمصي (ح) وحدثني أبو الطاهر وهارون بن سعيد الأيلي. قالا: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن أبي حمزة بن سليم، عن عبد الرحمن بن جبير بن نفير. وابن ماجة (١٥٠٠) قال: حدثنا يحيى بن حكيم، قال: حدثنا أبو داود الطيالسي، قال: حدثنا فرج بن فضالة، قال: حدثني عصمة بن راشد، عن حبيب بن عبيد. والترمذي (١٠٢٥) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا معاوية بن صالح، عن عبد الرحمن بن جبير بن نفير. والنسائي (١/٥١ و٤/٧٣) قال: أخبرنا هارون بن عبد الله، قال: حدثنا معن، قال: حدثنا معاوية بن صالح، عن حبيب بن عبيد الكلاعي. وفي (٤/٧٣) وعمل اليوم والليلة (١٠٨٧) قال: أخبرنا أحمد بن عمرو بن السرح، عن ابن وهب، قال: أخبرني عمرو بن الحارث، عن أبي حمزة بن سليم، عن عبد الرحمن بن جبير.\nكلاهما - حبيب بن عبيد، وعبد الرحمن بن جبير بن نفير - عن جبير بن نفير، فذكره.","vol":"6","page":220},{"text":"٤٣١٤ - (د) واثلة بن الأسقع - ﵁ -: قال: «صلى بنا رسولُ الله - ﷺ- على رجل من المسلمين، فسمعته يقول: اللهم إِنَّ فلان بن فلان في ذِمَّتك» زاد في رواية: «وحَبْلِ جِوارِكَ - فَقِهِ مِن فِتْنَة القبر، وعذاب النَّارِ، وأنتَ أهلُ الوَفاءِ والحق، اللهم اغفِرْ له وارْحَمْهُ، إِنَّكَ أنتَ الغفورُ ⦗٢٢٢⦘ الرحيمُ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذِمَّتك): الذِّمَّة والذِّمام: الضمان، تقول: فلان في ذمتي: أي في ضماني وقيل: الذِّمة والذِّمام: الأمان والعهد.\n(حَبْل جِوَارك): الحبل: العهد والأمان، ومنه قوله تعالى: ﴿واعْتَصِمُوا بحَبلِ اللهِ جَمِيعًا﴾ [آل عمران: ١٠٣] أي: بعهده، وكان من عادة العرب أن يخيف بعضها بعضًا، فكان الرجل إذا أراد سفرًا أخذ عهدًا من سيد قبيلة، فيأمن بذلك ما دام في حدودها، حتى ينتهي إلى الآخرى، فيأخذ مثل ذلك، فهذا حبل الجوار.\n_________\n(١) رقم (٣٢٠٢) في الجنائز، باب الدعاء للميت، ورواه أيضًا ابن ماجة رقم (١٤٩٩) في الجنائز، باب ما جاء في الدعاء في الصلاة على الجنازة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٣/٤٩١) قال: حدثنا علي بن بحر. وأبو داود (٣٢٠٢) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. (ح) وحدثنا إبراهيم بن موسى الرازي. وابن ماجة (١٤٩٩) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي.\nثلاثتهم - علي، وعبد الرحمن، وإبراهيم بن موسى - عن الوليد بن مسلم. قال: حدثنا مروان بن جناح، عن يونس بن ميسرة بن حلبس، فذكره.","vol":"6","page":221},{"text":"٤٣١٥ - (ت س) أبو إبراهيم الأشهلي: قال: «كان رسولُ الله - ﷺ- إِذا صلى على الجنازة قال: اللهم اغْفِرْ لحيِّنا ومَيِّتنا وشاهدنا وغائبنا، وصَغِيرِنا، وكبيرِنا، وذكرِنا وأنثانا» . أخرجه الترمذي، والنسائي (١) .\nوقال الترمذي: ورواه أَبو سلمة بن عبد الرحمن عن أَبي هريرة عن النبيِّ ⦗٢٢٣⦘ ﷺ-، وزاد فيه: «اللهم من أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ على الإِسلامِ، وَمَن تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ على الإِيمانِ» . قال: وقد روي عن أبي سلمة مُرسلًا عن النبيِّ - ﷺ- (٢) .\n_________\n(١) رواه الترمذي رقم (١٠٢٤) في الجنائز، باب ما يقول في الصلاة على الميت، والنسائي ٤ / ٧٤ في الجنائز، باب الدعاء، وأبو إبراهيم الأشهلي مجهول، ولكن يشهد له الحديثان اللذان بعده، فهو حسن.\n(٢) رواه الترمذي عقب حديث أبي إبراهيم الأشهلي الذي قبله، والصحيح أنه مرسل، ورواه الحاكم في \" المستدرك \" ١ / ٣٥٨ في الجنائز، باب أدعية صلاة الجنازة، وله شاهد عند الحاكم من حديث عكرمة بن عمار عن يحيى بن أبي كثير عن أبي سلمة عن عائشة ﵂، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٦٨) قال: حدثنا خلف بن الوليد. قال: حدثنا أيوب بن عتبة، عن يحيى ابن أبي كثير. وأبو داود (٣٢٠١) قال: حدثنا موسى بن مروان الرقي، قال: حدثنا شعيب، يعني ابن إسحاق، عن الأوزاعي، عن يحيى بن أبي كثير. وابن ماجة (١٤٩٨) قال: حدثنا سويد بن سعيد. قال: حدثنا علي بن مسهر، عن محمد بن إسحاق، عن محمد بن إبراهيم.\nوالترمذي (١٠٢٤) قال: حدثنا علي بن حجر. قال: أخبرنا هقل بن زياد. قال: حدثنا الأوزاعي، عن يحيى بن أبي كثير. والنسائي في عمل اليوم والليلة (١٠٨٠) قال: أخبرنا شعيب بن شعيب بن إسحاق. قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. قال: حدثنا يحيى. وفي (١٠٨١) قال: أخبرني أحمد بن بكار الحراني. قال: حدثنا محمد بن سلمة، عن محمد بن إسحاق، عن محمد بن إبراهيم.\nكلاهما - يحيى بن أبي كثير، ومحمد بن إبراهيم - عن أبي سلمة، فذكره.\n* الروايات متقاربة المعنى.\n* قال أبو عيسى الترمذي: وروى هشام الدستوائي وعلي بن المبارك هذا الحديث عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، عن النبي، -ﷺ- مرسلا، وروى عكرمة بن عمار عن يحيى بن أبي كثير، عن أبي سلمة، عن عائشة، عن النبي -ﷺ-. وحديث عكرمة بن عمار غير محفوظ. وعكرمة ربما يهم في حديث يحيى. وروي عن يحيى بن أبي كثير، عن عبد الله بن أبي قتادة، عن أبيه، عن النبي، -ﷺ- وسمعت محمدا يقول: أصح الروايات في هذا: حديث يحيى بن أبي كثير، عن أبي إبراهيم الأشهلي، عن أبيه، وسألته عن اسم أبي إبراهيم فلم يعرفه.","vol":"6","page":222},{"text":"٤٣١٦ - (د) أبو هريرة - ﵁ -: قال: «صلى رسولُ الله - ﷺ- على جنازة، فقال: اللهم اغْفِرْ لحيِّنا ومَيِّتِنا، وصغيرنا وكبيرنا، وذَكرنا وأُنْثَانا، وشاهِدِنا وغائبنا، اللهم من أحْيَيْتَه مِنا فأحْيه على الإيمان، ومن توفَّيْتَهُ منا فتوفَّهُ على الإِسلام، اللهمَّ لا تحرمنا أجْرَه، ولا تُضِلَّنا بعده» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢٠١) في الجنائز، باب الدعاء للميت، وهو حديث حسن، يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n انظر ما قبله.","vol":"6","page":223},{"text":"٤٣١٧ - (د) علي بن شماخ - وقيل: شماس: قال: «شهدتُ مَرْوانَ يسأل أبا هريرة: كيف سمعت رسولَ الله - ﷺ- يُصَلِّي على الجنازة؟ قال: أَمَعَ الذي قلت؟ قال: نَعم - قال: كلام كان بينهما قبل ذلك - قال أبو هريرة: سمعتُه يقول: اللهم أنت ربُّها، وأنت خلقتَها، وأنت هديتَها إِلى الإِسلام، وَأَنت قبضتَ رُوحَها، وأَنت أعلم بسرِّها، وعلانيِتها، جئنا شفعاء، فاغفر لها (١)» . أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: فاغفر له.\n(٢) رقم (٣٢٠٠) في الجنائز، باب الدعاء للميت، وعلي بن شماخ لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وذكره الحافظ ابن حجر في \" أمالي الأذكار \" من طريق الطبراني في الدعاء، وقال: هذا حديث حسن، انظر \" الفتوحات الربانية \" لابن علان ٤ / ١٧٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٦٣) قال: حدثنا عبد الصمد. وأبو داود (٣٢٠٠) قال: حدثنا أبو معمر عبد الله بن عمرو. والنسائي في عمل اليوم والليلة (١٠٧٨) قال: أخبرنا معاوية بن صالح. قال: حدثني عبد الرحمن بن المبارك.\nثلاثتهم - عبد الصمد، وأبو معمر، وعبد الرحمن بن المبارك - عن عبد الوارث، عن أبي الجلاس عقبة بن سيار، عن علي بن الشماخ، فذكره.\n* أخرجه أحمد (٢/٣٤٥) قال: حدثنا عفان. قال: حدثنا عبد الوارث. قال: حدثنا أبو الجلاس عقبة ابن سيار. قال: حدثني عثمان بن شماخ. قال: شهدت مروان سأل أبا هريرة، فذكر نحوه.\n* وأخرجه أحمد (٢/٢٥٦) قال: حدثنا يزيد. وفي (٢/٤٥٨) قال: حدثنا محمد بن جعفر. والنسائي في عمل اليوم والليلة (١٠٧٧) قال: أخبرنا محمد بن بشار. قال: حدثنا محمد.\nكلاهما - يزيد، ومحمد بن جعفر - عن شعبة، عن الجلاس، عن عثمان بن شماس، قال: سمعت أبا هريرة، فذكر نحوه.\n* قال أبو داود: أخطأ شعبة في اسم علي بن شماخ، قال فيه: عثمان بن شماس.\n* وأخرجه عبد بن حميد (١٤٥٠) قال: حدثني عبد الرحميم بن عبد الرحمن المحاربي ومعاوية بن عمرو. والنسائي في عمل اليوم والليلة (١٠٧٦) قال: أخبرنا سويد بن نصر. قال: أخبرنا عبد الله بن المبارك.\nثلاثتهم - عبد الرحيم بن عبد الرحمن، ومعاوية بن عمرو، وعبد الله بن المبارك - عن زائدة، عن يحيى ابن أبي سليم. قال: سمعت الجلاس يحدث قال: سأل مروان أبا هريرة، فذكر نحوه.\nقلت: فيه عثمان بن شماس، لم يوثقه غير ابن حبان.","vol":"6","page":223},{"text":"٤٣١٨ - (ط) سعيد بن المسيب: قال: «صليَّتُ وراءَ أبي هريرة على صبيّ لم يعملْ خطيئة قطُّ، فسمعته يقول: اللهم أعِذْهُ من عذاب القبر» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٢٨ في الجنائز، باب ما يقول المصلي على الجنازة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٥٣٧) عن يحيى بن سعيد، أنه قال: سمعت سعيد بن المسيب، فذكره.","vol":"6","page":224},{"text":"٤٣١٩ - (خ) الحسن بن علي بن أبي طالب - ﵄ -: قال: «يُقْرَأُ على الطفل فاتحةُ الكتاب، ويقول: اللهم اجعله سَلَفًا وفَرَطًا وذُخرًا وأجْرًا» . أخرجه البخاري في ترجمة باب (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَلَفًا وفَرَطًا): إذا مات للإنسان ولد صغير قيل: جعله الله لك سلفًا وفرطًا، فالسلف: من سلف المال في المبيعات، كأنه قد أسلفه وجعله ثمنًا للأجر والثواب، و«الفرط»، المتقدم على القوم لطلب الماء، أي جعله الله متقدمًا بين يديك، وذُخرًا عنده.\n_________\n(١) رواه البخاري تعليقًا ٣ / ١٦٣ في الجنائز، باب قراءة فاتحة الكتاب على الجنازة، قال الحافظ في \" الفتح \": وصله عبد الوهاب بن عطاء في كتاب الجنائز له عن سعيد بن أبي عروبة، أنه سئل عن الصلاة على الصبي، فأخبرهم عن قتادة عن الحسن أنه كان يكبر، ثم يقرأ فاتحة الكتاب ثم يقول: اللهم اجعله لنا سلفًا، وفرطًا، وأجرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الجنائز باب قراءة فاتحة الكتاب على الجنازة.\nوقال الحافظ في الفتح (٣/٢٤٢): وصله عبد الوهاب بن عطاء في كتاب الجنائز له عن سعيد بن أبي عروبة أنه سئل عن الصلاة على الصبي فأخبرهم عن قتادة عن الحسن أنه كان يكبر ثم يقرأ فاتحة الكتاب ثم يقول: اللهم اجعله لنا سلفا وفرطا وأجرا. وروى عبد الرزاق والنسائي عن أبي أمامة بن سهل بن حنيف قال: السنة في الصلاة على الجنازة أن يكبر ثم يقرأ بأم القرآن، ثم يصلي على النبي -ﷺ- ثم يخلص الدعاء للميت ولا يقرأ إلا في الأولي إسناده صحيح.","vol":"6","page":224},{"text":"٤٣٢٠ - (ط) نافع - مولى ابن عمر - ﵃ -: «أن عبدَ الله بن عمر كان إِذا صلَّى على الجنائز يُسَلِّم حتى يُسْمِعَ من يليه» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٣٠ في الجنائز، باب جامع الصلاة على الجنائز، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٥٤٤) عن نافع، فذكره.","vol":"6","page":224},{"text":"الفرع الثالث: في الصلاة على الأطفال\n٤٣٢١ - (د) البهي: قال: «لما ماتَ إِبْراهيمُ ابنُ النبيِّ - ﷺ- صلَّى عليه رسولُ الله -ﷺ- في المقاعد (١)» . أخرجه أبو داود (٢) .\n_________\n(١) أي: مواضع القعود.\n(٢) رقم (٣١٨٨) في الجنائز، باب في الصلاة على الطفل، مرسلًا، والبهي، وهو عبد الله مولى مصعب بن الزبير، مضطرب الحديث، كما قال ابن أبي حاتم في \" العلل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (٣١٨٨) قال: حدثنا هناد بن السري، قال: حدثنا محمد بن عبيد، عن وائل بن داود قال: سمعت البهي، فذكره.","vol":"6","page":225},{"text":"٤٣٢٢ - (د) عطاء بن أبي رباح: «أن النبيَّ - ﷺ- صلَّى على ابنه وهو ابن سبعين ليلة» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٨٨) في الجنائز، باب في الصلاة على الطفل، مرسلًا أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود تحت رقم (٣١٨٨) قال: قرأت على سعيد بن يعقوب الطالقاني [قيل له]: حدثكم ابن المبارك، عن يعقوب بن القعقاع، عن عطاء فذكره.","vol":"6","page":225},{"text":"٤٣٢٣ - (ت) جابر بن عبد الله - ﵄ -: أن النبيَّ - ﷺ- قال: «الطفلُ لا يُصَلَّى عليه، ولا يَرِثُ ولا يُورَثُ حتى يَسْتَهِلَّ» . أَخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَسْتَهِلُّ): استهل المولود: إذا بكى عند الولادة وصاح.\n_________\n(١) رقم (١٠٣٢) في الجنائز، باب ما جاء في ترك الصلاة على الجنين حتى يستهل، ورواه أيضًا ابن ماجة رقم (١٥٠٨)، وفيه عنعنة ابن الزبير، وقال الترمذي: هذا حديث قد اضطرب الناس فيه، فرواه بعضهم عن أبي الزبير، عن جابر، عن النبي ﷺ مرفوعًا، قال: ورواه بعضهم موقوفًا على جابر، وكأن هذا (يعني الموقوف) أصح من المرفوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٥٠٨) و(٢٧٥٠) قال: حدثنا هشام بن عمار، قال: حدثنا الربيع بن بدر. والترمذي (١٠٣٢) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا محمد بن يزيد الواسطي، عن إسماعيل بن مسلم المكي. والنسائي في الكبري تحفة الأشراف (٢٩٦٨) عن يحيى بن موسى، عن شبابة، عن المغيرة بن مسلم.\nثلاثتهم - الربيع، وإسماعيل، والمغيرة - عن أبي الزبير، فذكره.\nوقال الترمذي: هذا حديث قد اضطرب الناس فيه، فرواه بعضهم عن أبي الزبير، عن جابر، عن النبي -ﷺ- مرفوعا. وروى أشعث بن سوار وغير واحد عن أبي الزبير، عن جابر موقوفا. وروى محمد بن إسحاق عن عطاء بن أبي رباح، عن جابر، موقوفا. وكان هذا أصح من الحديث المرفوع.","vol":"6","page":225},{"text":"٤٣٢٤ - () عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «يُصَلَّى على السِّقْط، ويُدْعَى لوالديه بالمغفرة والرحمة» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السِّقْط): الولد يسقط من بطن المرأة قبل تمامه.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين. أقول: وقد رواه أحمد في \" المسند \" ٤ / ٢٤٨ و٢٤٩، وأبو داود رقم (٣١٨٠) في الجنائز، باب المشي أمام الجنازة المغيرة بن شعبة يرفعه إلى النبي ﷺ، قال: \" الراكب خلف الجنازة والماشي أمامها قريبًا عن يمينها أو عن يسارها والسقط يصلى عليه، ويدعى لوالديه بالمغفرة والرحمة \"، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، وهو عن المغيرة بن شعبة بلفظ: «الراكب خلف الجنازة، والماشي أمامها، قريبا عن يمينها، أو عن يسارها. والسقط يصلى عليه، ويدعي لوالديه بالمغفرة والرحمة» .\nأخرجه أحمد (٤/٢٤٧) قال: حدثنا عبد الواحد الحداد، قال: حدثنا سعيد بن عبيد الله الثقفي. وفي (٤/٢٤٨) قال: حدثنا هاشم بن القاسم، قال: حدثنا المبارك. وفي (٤/٢٤٩) قال: حدثنا إسماعيل، قال: أخبرنا يونس. وفي (٤/٢٥٢) قال: حدثنا وكيع. وروح، قالا: حدثنا سعيد بن عبيد الله الثقفي. وأبو داود (٣١٨٠) قال: حدثنا وهب بن بقية، عن خالد، عن يونس. وابن ماجة (١٥٠٧) قال: حدثنا محمد بن بشار، قال: حدثنا روح بن عبادة، قال: حدثنا سعيد بن عبيد الله بن جبير بن حية. والترمذي (١٠٣١) قال: حدثنا بشر بن آدم ابن بنت أزهر السمان البصري، قال: حدثنا إسماعيل ابن سعيد بن عبيد الله. قال: حدثنا أبي. والنسائي (٤/٥٦) قال: أخبرني أحمد بن بكار الحراني قال: حدثنا بشر بن السري، عن سعيد الثقفي. وفي (٤/٥٨) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا سعيد بن عبيد الله.\nثلاثتهم - سعيد، والمبارك بن فضالة، ويونس - عن زياد بن جبير بن حية عن أبيه، فذكره.\n* غير أن يونس رواه موقوفا، قال: وأهل زياد يذكرون النبي -ﷺ- وأما أنا فلا أحفظه.\n* أخرجه ابن ماجة (١٤٨١) قال: حدثنا محمد بن بشار، قال: حدثنا روح بن عبادة. قال: حدثنا سعيد بن عبيد الله بن جبير بن حية، والنسائي (٤/٥٥) قال: أخبرنا زياد بن أيوب. قال: حدثنا عبد الواحد بن واصل. قال: حدثنا سعيد بن عبيد الله وأخوه المغيرة. جميعا عن زياد بن جبير، عن المغيرة بن شعبة. لم يقل زياد: عن أبيه.","vol":"6","page":226},{"text":"٤٣٢٥ - (د) عائشة - ﵂ -: قالت: «مات إِبراهيمُ ابنُ النبيِّ -ﷺ- وهو ابنُ ثمانية عشر شهرًا، فلم يُصَلِّ عليه رسولُ الله - ﷺ-» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٨٧) في الجنائز، باب في الصلاة على الطفل، ورواه أيضًا أحمد في \" المسند \" ٦ / ٢٦٧، وإسناده حسن، وذلك لا ينفي مشروعية الصلاة على الطفل، وإنما يدل على أن الصلاة عليه ليست للوجوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٦٧) وأبو داود (٣١٨٧) قال: حدثنا محمد بن يحيى بن فارس.\nكلاهما - أحمد بن حنبل، ومحمد بن يحيى - عن يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن ابن إسحاق قال: حدثني عبد الله بن أبي بكر، عن عمرة بنت عبد الرحمن، فذكرته.","vol":"6","page":226},{"text":"<span data-type=\"title\" id=toc-842>الفرع الرابع: في موقف الإمام</span>\n٤٣٢٦ - (د ت) نافع أبو غالب: قال: «كنتُ في سكَّة المِرْبَدِ فمرَّتْ جنازة ومعها ناس كثير، قالوا: جنازةُ عبدِ الله بن عُمَيْر، فتبعتُها، ⦗٢٢٧⦘ فَإِذا أنا برجل عليه كِساء رقيق على بُرَيذِينَة (١)، وعلى رأسه خرقة تَقِيْهِ من الشمس، فقلتُ: من هذا الدِّهقان؟ فقيل: هذا أنسُ بن مالك، فلما وُضِعت الجنازةُ قام أنس فصلَّى عليها، وأنا خَلفَهُ، لا يَحُول بيني وبينه شيء، فقام عند رأسه، وكبَّرَ أربع تكبيرات، لم يُطِل، ولم يُسْرِعْ، ثم ذهب فقعد، فقيل: يا أَبا حمزة، المرأةُ الأنصاريةُ (٢)، فقرَّبُوها وعليها نَعْش أخضر، فقام عند عَجيزتها، فصلى عليها نحو صلاته على الرجل، ثم جلس، فقال له العلاءُ بنُ زياد: يا أبا حمزة، أهكذا كان رسولُ الله -ﷺ- يُصَلِّي على الجنازة كصلاتك هذه: يكبِّر عليها أربعًا، ويقوم عند رأس الرجل، وعجيزة المرأة؟ قال: نعم، قال: يا أبا حمزة، غزوتَ مع رسولِ الله - ﷺ-؟ قال: نعم، غزَوْتُ معه حُنَينًا، فخرج المشركون، فحملوا علينا، حتى رأَينا خَيْلنا وراءَ ظهورنا، وفي القوم رجل يحمل علينا، فيذُقُّنَا ويَحْطِمُنا، فهزمهم الله، وجعل يُجاءُ بهم، فيُبايِعُونه على الإسلامِ، فقال رجل من أصحاب النبيِّ - ﷺ-: إِن عَلَيَّ نذرًا إِنْ جاء اللهُ بالرجلِ الذي كانَ منذُ اليومَ يَحطِمُنا لأضرِبنَّ عُنقَه، فسكتَ رسولُ الله -ﷺ-، وجِيءَ بالرجل، فلما رأى رسولَ الله - ﷺ- قال: يا رسولَ الله تبتُ إِلى الله، فأمسكَ رسولُ الله - ﷺ- عنه لا يُبايعُه، لِيَفيَ ⦗٢٢٨⦘ الآخَرُ بِنَذْره، قال: فجعلَ الرجلُ يتصدَّى لرسول الله - ﷺ- ليأمُرَه بقتله، وجعل يَهَابُ رسولَ الله - ﷺ- أن يقتلَه، فلما رأى رسولُ الله - ﷺ- أَنَّهُ لا يصنعُ شيئًا، بايَعه، فقال الرجل: يا رسولَ الله، نَذْري، فقال: إِني لم أُمسِك عنهُ منذُ اليومَ إِلا لِتُوفِيَ بنذرِك، قال: يا رسولَ الله، أَلا أوْمَضْتَ إِليَّ؟ فقال رسولُ الله -ﷺ-: إِنَّهُ ليس لنبيّ أن يُومِضَ، قال أَبو غالب: ثم سألت عن صنيع أنس في قيامه عَلَى المرأة عند عَجيزتها؟ فحدَّثوني: أنه إنما كان لأنه لم تكن النُّعُوشُ، فكان الإمام يقوم حِيَال عجيزتها، يستُرها من القوم» . أخرجه أبو داود.\nوفي رواية الترمذي مختصرًا: قال أبو غالب: «صليتُ مع أنس بن مالك عَلَى جنازة رجل، فقامَ حِيَالَ رأسه، ثم جاؤوا بجنازة امرأة من قريش، فقالوا: يا أبا حمزة، صَلِّ عليها، فقامَ حِيالَ وَسطِ السرير، فقال له العلاءُ بنُ زياد: هكذا رأيتَ رسولَ الله - ﷺ- يقوم على الجنازة كمقامك منها، ومقامه من الرجل مقامك منه؟ قال: نعم. فلما فرغ قال: احفظوا» (٣) . ⦗٢٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدِّهْقَان): التانئ الكبير الذي له فلاحون يعملون بين يديه في أعماله: من الفِلاحة والزراعة ونحوها.\n(يحطِمنا): الحَطْم: الكَسْر والدَّوْس.\n(يتصدَّى): التَّصَدِّي: التعرض للشيء، وقيل: هو الذي يستشرف [الشيء] ناظرًا إليه.\n(أوْمَضَت): الإيماض: الإشارة إلى الشيء.\n(حِيَال): حِيَال الشيء: تلقاؤه.\n(عجيزتها): العجيزة: العَجُز.\n_________\n(١) وفي بعض النسخ: بريذينته، وهي تصغير برذون، والبرذون: الدابة وجمعه: براذين، والبراذين من الخيل: ما كان من غير نتاج العرب.\n(٢) أي: هذه جنازتها.\n(٣) رواه أبو داود رقم (٣١٩٤) في الجنائز، باب أي يقول الإمام من الميت إذا صلى عليه، والترمذي رقم (١٠٣٤) في الجنائز، باب ما جاء أين يقوم الإمام من الرجل والمرأة، وقال الترمذي: هذا حديث حسن، وهو كما قال، قال: وفي الباب عن سمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (٣/١٥١) قال: حدثنا عبد الصمد بن عبد الوارث. وأبو داود (٣١٩٤) قال: حدثنا داود.\nكلاهما - عبد الصمد، وداود - قالا: حدثنا عبد الوارث بن سعيد.\n٢- وأخرجه أحمد (٣/١١٨) قال: حدثنا وكيع. وفي (٣/٢٠٤) قال: حدثنا يزيد. وابن ماجة (١٤٩٤) قال: حدثنا نصر بن علي الجهضمي، والترمذي (١٠٣٤) قال: حدثنا عبد الله بن منير.\nكلاهما - نصر، وابن منير - عن سعيد بن عامر بن يحيى\nثلاثتهم - وكيع، ويزيد، وسعيد بن عامر - عن همام..\nكلاهما - عبد الوارث، وهمام - عن نافع أبي غالب، فذكره.\nوقال الترمذي: حديث أنس هذا حديث حسن.","vol":"6","page":226},{"text":"٤٣٢٧ - (خ م د ت س) سمرة بن جندب - ﵁ -: قال: «لقد كنتُ على عهدِ رسولِ الله - ﷺ- غُلامًا، فكنتُ أحفظ عنه، فما يمنعني من القول إِلا أن هاهنا رجالًا هم أسَنُّ منِّي، وقد صليتُ وراء رسولِ الله - ﷺ- عَلَى امرأة ماتَتْ في نِفَاسِها، فقام عليها رسولُ الله -ﷺ- في الصلاة [عند] وَسْطها» . أخرجه البخاري ومسلم.\nواختصره الترمذي قال: «إنَّ النبيَّ - ﷺ- صلَّى على امرأة، فقام وَسطها» .\nوفي رواية أبي داود قال: «صليتُ وراء النبيِّ - ﷺ- على امرأة ماتت في نِفَاسِها، فقام عليها للصلاة وسطها» . ⦗٢٣٠⦘\nوفي رواية لمسلم والنسائي: «صلَّيتُ خلفَ رسولِ الله - ﷺ- يوم صلَّى على أُمِّ كعب الأَنصاريةِ، ماتت وكانت نفساءَ، فقام عند وسطها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نِفَاسَها): نَفِسَت المرأة بفتح النون وضمها، إذا ولدت، والنفاس: الولادة، وبفتح النون [لا غير]: إذا حاضت.\n_________\n(١) رواه البخاري ٣ / ١٦٢ في الجنائز، باب الصلاة على النفساء إذا ماتت، وباب أين يقوم من المرأة والرجل، وفي الحيض، باب الصلاة على النفساء وسنتها، ومسلم (٩٦٤) في الجنائز، باب أين يقوم الإمام من الميت للصلاة عليه، وأبو داود رقم (٣١٩٥) في الجنائز، باب أين يقوم الإمام من الميت إذا صلى عليه، والترمذي رقم (١٠٣٥) في الجنائز، باب ما جاء أن يقوم الإمام من الرجل والمرأة، والنسائي ٤ / ٧٢ في الجنائز، باب اجتماع جنائز الرجال والنساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٤) قال: حدثنا يزيد بن هارون. وفي (٥/١٩) قال: حدثنا عبد الصمد، قال: حدثنا أبي. وفي (٥/١٩) قال: حدثنا يحيى. والبخاري (١/٩٠) قال: حدثنا أحمد بن أبي سريج، قال: أخبرنا شبابة، قال: أخبرنا شعبة. وفي (٢/١١١) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. وفي (٢/١١١) قال: حدثنا عمران بن ميسرة قال: حدثنا عبد الوارث. ومسلم (٣/٦٠) قال: حدثنا يحيى بن يحيى التميمي، قال: أخبرنا عبد الوارث بن سعيد. (ح) وحدثناه أبو بكر ابن أبي شيبة، قال: حدثنا ابن المبارك، ويزيد بن هارون. (ح) وحدثني علي بن حجر، قال: أخبرنا ابن المبارك، والفضل بن موسى. (ح) وحدثنا محمد بن المثنى، وعقبة بن مكرم العمي، قالا: حدثنا ابن أبي عدي. وأبو داود (٣١٩٥) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. وابن ماجة (١٤٩٣) قال: حدثنا علي بن محمد، قال: حدثنا أبو أسامة. والترمذي (١٠٣٥) قال: حدثنا علي بن حجر، قال: أخبرنا عبد الله بن المبارك، والفضل بن موسى. والنسائي (١/١٩٥) و(٤/٧٠) قال: أخبرنا حميد بن مسعدة، عن عبد الوارث. وفي (٤/٧٢) قال: أخبرنا علي بن حجر، قال: أنبأنا ابن المبارك، والفضل بن موسى. (ح) وأخبرنا سويد، قال: أنبأنا عبد الله.\nتسعتهم - يزيد بن هارون، وعبد الوارث، ويحيى، وشعبة، ويزيد بن زريع، وابن المبارك، والفضل، وابن أبي عدي، وأبو أسامة - عن حسين بن ذكوان المعلم، قال: حدثني عبد الله بن بريدة، فذكره.","vol":"6","page":229},{"text":"٤٣٢٨ - (د س) عمار - مولى الحارث بن نوفل: قال: «شهدتُ جنازة أُمِّ كُلثوم وابنها، فجُعل الغلام مما يلي الإمام - فأَنكرتُ ذلك - وفي القوم ابنُ عباس، وأبو قتادة، وأبو سعيد، وأبو هريرة، فكلُّهم قالوا: إِن هذه السُّنّةُ» . أَخرجه أبو داود.\nزاد رزين: «أن يُقدَّم الذَّكَرُ إِلى الإمام في الصلاة، ويُقدَّم إِلى القبلة في الدَّفن» .\nوفي رواية النسائي قال: «حضرتُ جنازةَ صَبيّ وامرأة، فقُدِّم الصبيُّ مما يلي القوم، ووُضِعت المرأةُ وراءه، فصُلِّيَ عليهما، وفي القوم أبو سعيد ⦗٢٣١⦘ الخدري، وابن عباس، وأبو قتادة، وأبو هريرة، فسألتهم عن ذلك؟ فقالوا: السُّنَّةُ» (١) .\n_________\n(١) رواه أبو داود رقم (٣١٩٣) في الجنائز، باب إذا حضر جنائز رجال ونساء من يقدم، والنسائي ٤ / ٧١ في الجنائز، باب اجتماع جنازة صبي وامرأة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٣١٩٣) قال: حدثنا يزيد بن خالد بن موهب الرملي، قال: حدثنا ابن وهب، عن ابن جريج، عن يحيى بن صبيح. والنسائي (٤/٧١) قال: أخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا أبي، قال: حدثنا سعيد، قال: حدثني يزيد بن أبي حبيب، عن عطاء ابن أبي رباح.\nكلاهما - يحيى بن صبيح، وعطاء - عن عمار، فذكره.","vol":"6","page":230},{"text":"٤٣٢٩ - (س) نافع - مولى ابن عمر - ﵃ -: زعم «أن ابنَ عمر صلَّى على تِسْعِ جنائزَ جميعًا، فجعل الرجالَ يَلُون الإمام، والنساءَ يَلينَ القِبْلةَ، فصفَّهنَّ صفًَّا واحدًا، ووُضِعت جنازةُ أمِّ كلثوم بنتِ عليّ امرأة عمر بن الخطاب، وابنٍ يقال له: زيد، وُضِعا جميعًا، والإِمام يومئذ سعيد بن العاص، وفي الناس ابنُ عباس، وأبو هريرة، وأَبو سعيد، وأبو قتادة، فوُضِع الغلامُ ممَّا يَلي الإمامَ، فقال رجل: فأنكرت ذلك، فنظرت إِلى ابن عباس، وأبي هريرة وأبي سعيد، وأبي قتادة، فقلت: ما هذا؟ قالوا: هي السُّنَّةُ» (١) .\n_________\n(١) ٤ / ٧١ و٧٢ في الجنائز، باب اجتماع جنائز الرجال والنساء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٤/٧١) قال: أخبرنا محمد بن رافع، قال: أنبأنا عبد الرزاق، قال: أنبأنا ابن جريج، قال: سمعت نافعا، فذكره.","vol":"6","page":231},{"text":"٤٣٣٠ - (ط) مالك بن أنس: بلغه: «أن عثمان بن عفان، وأبا هريرة، وابنَ عمر كانوا يُصلُّون على الجنائز بالمدينةِ: الرّجالِ والنساءِ، فيجعلونَ الرجال مما يلي الإمام، والنساءَ مما يلي القِبْلةَ» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٣٠ بلاغًا في الجنائز، باب جامع الصلاة على الجنائز، وإسناده منقطع، لكن له شواهد بمعناه، منها الحديثان اللذان قبله، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٥٤٣) بلاغا، فذكره.","vol":"6","page":231},{"text":"<span data-type=\"title\" id=toc-843>الفرع الخامس: في وقت الصلاة على الجنازة</span>\n٤٣٣١ - (ط) محمد بن أبي حرملة [مولى عبد الرحمن بن أبي سفيان ابن حُويطب]: «أن زينبَ بنتَ أبي سلمة تُوُفِّيت وطارق أميرُ المدينة، فأُتِيَ بجنازتها بعد [صلاة] الصبح، فوُضِعت بالبقيع، قال: وكان طارق يُغَلِّسُ بالصبح، قال ابن أَبي حَرْمَلة: فسمعتُ عبدَ الله ابنَ عمر يقول لأهلها: إِمَّا أن تُصلُّوا على جنازتكم الآنَ، وإِما أن تتركوها حتَّى ترتفعَ الشمسُ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُغَلِّس): الغَلَس: ظلمة آخر الليل، والتَّغْليس: فِعل الشيء في الغَلَس.\n_________\n(١) ١ / ٢٢٩ في الجنائز، باب الصلاة على الجنائز بعد الصبح إلى الاسفار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٥٣٩) عن محمد بن أبي حرملة مولى عبد الرحمن بن أبي سفيان بن حويطب فذكره.","vol":"6","page":232},{"text":"٤٣٣٢ - (ط خ) نافع - مولى ابن عمر - ﵃ -: أن عبدَ الله بن عمر قال: «يُصَلَّى على الجنازة بعد الصبح، وبعد العصر، إِذا صُلِّيتَا لوقتهما» . أخرجه الموطأ (١) . ⦗٢٣٣⦘\nوفي رواية ذكرها البخاري في ترجمة باب بغير إسناد قال: «كان ابنُ عمر لا يُصلِّي إِلا طاهرًا (٢)، ولا يُصلِّي عند طلوع الشمس، ولا غروبها، ويرفع يديه» (٣) .\nوأخرج الموطأ أَيضًا: أن ابن عمر كان يقول: «لا يُصَلِّي الرجل على الجنازة إِلا وهو طاهر» (٤) .\n_________\n(١) رواه الموطأ ١ / ٢٢٩ في الجنائز، باب الصلاة على الجنائز بعد الصبح إلى الاسفار ...، وإسناده صحيح.\n(٢) ذكره البخاري تعليقًا في ترجمة باب ٣ / ١٥٢ في الجنائز، باب سنة الصلاة على الجنازة، وقد وصله مالك بسند صحيح، كما في الرواية التي قبله.\n(٣) ذكره البخاري تعليقًا ٣ / ١٥٢ في الجنائز، باب سنة الصلاة على الجنازة، قال الحافظ في \" الفتح \": وصله سعيد بن منصور من طريق أيوب عن نافع قال: كان ابن عمر إذا سئل عن الجنازة بعد صلاة الصبح وبعد صلاة العصر يقول: ما صليتا لوقتهما. أقول: وقد وصله مالك وقد تقدم بإسناده صحيح.\n(٤) رواه الموطأ ١ / ٢٣٠ في الجنائز، باب جامع الصلاة على الجنائز، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٥٤٠) عن نافع، فذكره.\n* رواية البخاري ذكرها تعليقا في الجنائز - باب سنة الصلاة على الجنائز -.\nوطرفه الأول وصله مالك الموطأ (٥٤٥) عن نافع، فذكره.\nوطرفه الثاني قال عنه الحافظ في الفتح (٣/٢٢٧): وصله سعيد بن منصور من طريق أيوب عن نافع.\nوقوله: ويرفع يديه وصله البخاري في كتاب رفع اليدين والأدب المفرد من طريق عبيد الله بن عمر عن نافع، عن ابن عمر إنه كان يرفع يديه في كل تكبيرة على الجنازة، وقد روي مرفوعا أخرجه الطبراني في الأوسط. من وجه آخر عن نافع عن ابن عمر بإسناد ضعيف.","vol":"6","page":232},{"text":"<span data-type=\"title\" id=toc-844>الفرع السادس: في الصلاة على الميت في المسجد</span>\n٤٣٣٣ - (م ط ت د س) عائشة - ﵂ -: لما توفي سعدُ بن أبي وقاص قالت: «ادْخُلُوا به المسجد حتى أُصَلِّيَ عليه، فأُنْكِرَ ذلك عليها، فقالتْ: والله، لقد صلَّى رسولُ الله - ﷺ- على ابْنَيْ بَيضاءَ في المسجد: ⦗٢٣٤⦘ سهَيل وأخيه» (١) .\nوفي رواية: «فأَنكرَ الناسُ ذلك عليها، فقالت: ما أسرعَ ما نَسِيَ الناسُ» - وفي نسخة: ما أسرعَ الناسَ - ما صلَّى رسولُ الله -ﷺ- على سهيلِ بن البيضاءِ إِلا في المسجد.\nوفي رواية: «لما توفي سعدُ بنُ أبي وقاص أرسلَ أزواجُ النبيِّ - ﷺ-: أن يَمُرُّوا بجنازته في المسجد، فيُصَلينَ عليه، ففعلوا، فوُقِفَ به على حُجَرِهِنَّ يُصلين عليه، وأُخرِج من باب الجنائز الذي كان إِلى المقاعد، فبلغهنَّ أن الناسَ عابُوا ذلك، وقالوا: ما كانت الجنائزُ يُدخَلُ بها في المسجدِ، فبلغ ذلك عائشةَ، فقالت: ما أسرعَ الناسَ إِلى أن يَعيبُوا ما لا علم لهم به! عابوا علينا أن يمروا بجنازته (٢) في المسجد، وما صلَّى رسولُ الله - ﷺ- على سُهيل بنِ البيضاءِ إِلا في جوف المسجد» . أخرجه مسلم، وقال: سهيل ابن دَعْد - وهو ابنُ البيضاء- أُمُّه بيضاءُ.\nوفي رواية الموطأ: «أنها أمَرَتْ أن يُمَرَّ عليها بِسَعْدِ بنِ أبي وقاص في ⦗٢٣٥⦘ المسجد، حين مات، لتدعوَ له، فأنكر ذلكَ الناسُ عليها، فقالت عائشةُ: ما أسرع الناسَ! ما صلَّى رسولُ الله - ﷺ- على سهيلِ بنِ البيضاءِ إِلا في المسجد» .\nواختصره الترمذي، والنسائي، قالت: «ما صلَّى رسولُ الله - ﷺ- على سهل ابن البيضاء إِلا في المسجد» .\nوفي رواية أبي داود مختصرًا أيضًا قالت: «والله ما صلَّى رسولُ الله - ﷺ- على سهيل بن البيضاء إِلا في المسجد» .\nوفي أخرى: «والله لقد صلَّى رسولُ الله - ﷺ- على ابنيْ بيضاءَ في المسجد: سُهيل، وأخيهِ» (٣) .\n_________\n(١) قال النووي \" في شرح مسلم \" بنو بيضاء: ثلاثة إخوة: سهل، وسهيل، وصفوان. وأمهم البيضاء اسمها دعد، والبيضاء وصف، وأبوهم: وهب بن ربيعة القرشي الفهري قديم الإسلام، هاجر إلى الحبشة، ثم إلى المدينة، وشهد بدرًا وغيرها، توفي سنة تسع.\n(٢) في مسلم المطبوع: أن يمر بجنازة.\n(٣) رواه مسلم رقم (٩٧٣) في الجنائز، باب الصلاة على الجنازة في المسجد، والموطأ ١ / ٢٢٩ في الجنائز، باب الصلاة على الجنائز في المسجد، وأبو داود رقم (٣١٨٩) و(٣١٩٠) في الجنائز، باب الصلاة على الجنازة في المسجد، والترمذي رقم (١٠٣٣) في الجنائز، باب ما جاء في الصلاة على الميت في المسجد، والنسائي ٤ / ٦٨ في الجنائز، باب الصلاة على الجنازة في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٩) قال: حدثنا يونس. قال: حدثنا فليح، عن صالح بن عجلان وفي (٦/٧٩) قال: حدثنا سريج. قال: حدثنا فليح، عن محمد بن عباد بن عبد الله وصالح بن عجلان.. وفي (٦/١٣٣) قال: حدثنا سعيد بن منصور. قال: حدثنا فليح بن سليمان، عن صالح بن عجلان ومحمد بن عبد الله بن عباد. وفي (٦/١٦٩) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج.\nقال: أخبرني موسى بن عقبة، عن عبد الواحد بن حمزة بن عبد الله بن الزبير. ومسلم (٣/٦٢) قال: حدثني علي بن حجر السعدي وإسحاق بن إبراهيم الحنظلي. قال علي: حدثنا وقال إسحاق: أخبرنا عبد العزيز بن محمد، عن عبد الواحد بن حمزة. (ح) وحدثني محمد بن حاتم. قال: حدثنا بهز. قال: حدثنا وهيب. قال: حدثنا موسى بن عقبة، عن عبد الواحد، وأبو داود (٣١٨٩) قال: حدثنا سعيد بن منصور. قال: حدثنا فيلح بن سليمان، عن صالح بن عجلان ومحمد بن عبد الله بن عباد. وابن ماجة (١٥١٨) قال: حدثنا أبو بكر بن أبي شيبة.\nقال: حدثنا يونس بن محمد. قال: حدثنا فليح بن سليمان، عن صالح بن عجلان. والترمذي (١٠٣٣) قال: حدثنا علي بن حجر. قال: أخبرنا عبد العزيز بن محمد، عن عبد الواحد بن حمزة. والنسائي (٤/٦٨) قال: أخبرنا إسحاق بن إبراهيم وعلي بن حجر. قالا: حدثنا عبد العزيز بن محمد، عن عبد الواحد بن حمزة. (ح) وأخبرنا سويد بن نصر. قال: حدثنا عبد الله، عن موسى بن عقبة، عن عبد الواحد بن حمزة.\nثلاثتهم - صالح بن عجلان، ومحمد بن عباد بن عبد الله، وقيل محمد بن عبد الله بن عباد، وعبد الواحد بن حمزة - عن عباد بن عبد الله بن الزبير، فذكره.\n* في رواية عبد الرزاق: عبد الرحمن بن عبد الله بن الزبير بدل عباد بن عبد الله بن الزبير.\nوبلفظ: «ما صلى رسول الله -ﷺ- على سهيل بن بيضاء إلا في المسجد» .\nأخرجه أحمد (٦/٢٦١) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا عبد الله، يعني ابن المبارك، قال: أخبرنا موسى بن عقبة، عن يحيى بن عباد، عن حمزة بن عبد الله بن الزبير، فذكره.\nوعن أبي سلمة بن عبد الرحمن، أن عائشة لما توفي سعد بن أبي وقاص، قالت: ادخلوا به المسجد حتى أصلي عليه، فأنكر ذلك عليها. فقالت: «والله لقد صلى رسول الله -ﷺ- على ابني بيضاء في المسجد: سهيل وأخيه» .\nأخرجه مسلم (٣/٦٣) قال: حدثني هارون بن عبد الله ومحمد بن رافع. وأبو داود (٣١٩٠) قال: حدثنا هارون بن عبد الله.\nكلاهما - هارون، ومحمد بن رافع - قالا: حدثنا ابن أبي فديك. قال: أخبرنا الضحاك، يعني ابن عثمان، عن أبي النضر، عن أبي سلمة بن عبد الرحمن، فذكره.\n* وأخرجه مالك الموطأ صفحة (١٥٩) عن أبي النضر، مولى عمر بن عبيد الله، عن عائشة، فذكرته. ليس فيه أبو سلمة بن عبد الرحمن.","vol":"6","page":233},{"text":"٤٣٣٤ - (ط) عبد الله بن عمر - ﵄ -: قال: «صُلِّيَ على عمرَ ابنِ الخطاب في المسجد» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٣٠ في الجنائز، باب جامع الصلاة على الجنائز، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (٥٤٢) عن نافع، فذكره.","vol":"6","page":235},{"text":"٤٣٣٥ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «من صلى على جنازة في المسجد فلا شيء له - وفي نسخة: فلا شيء عليه -» . ⦗٢٣٦⦘ أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٩١) في الجنائز، باب الصلاة على الجنازة في المسجد، وفي سنده صالح مولى التوأمة، وقد تغير بأخرة. قال النووي في \" شرح مسلم \": وأجابوا عن حديث أبي داود - يعني هذا الحديث - بأجوبة. أحدها: أنه ضعيف لا يصح الاحتجاج به، قال أحمد بن حنبل: هذا حديث ضعيف، تفرد به صالح مولى التوأمة، وهو ضعيف. والثاني: أن الذي في النسخ المشهورة المحققة المسموعة من \" سنن أبي داود \": ومن صلى على جنازة في المسجد، فلا شيء عليه، ولا حجة له حينئذ فيه. الثالث: أنه لو ثبت الحديث، وثبت أنه قال: \" فلا شيء له \"، يوجب تأويله على \" فلا شيء عليه \" ليجمع بين الروايتين، بين هذا الحديث وحديث سهيل بن بيضاء، وقد جاء \" له \" بمعنى \" عليه \" كقوله تعالى: ﴿وإن أسأتم فلها﴾ . الرابع: أنه محمول على نقص الأجر في حق من صلى في المسجد ورجع ولم يشيعها إلى المقبرة، لما فاته من تشييعه إلى المقبرة وحضور دفنه، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٤) قال: حدثنا وكيع. وفي (٢/٤٥٥) قال: حدثنا حجاج ويزيد بن هارون. وفي (٢/٥٠٥) قال: حدثنا يزيد. وأبو داود (٣١٩١) قال: حدثنا مسدد. قال: حدثنا يحيى وابن ماجة (١٥١٧) قال: حدثنا علي بن محمد. قال: حدثنا وكيع.\nأربعتهم - وكيع، وحجاج، ويزيد، ويحيى - عن ابن أبي ذئب، عن صالح مولى التوأمة، فذكره.\n* في رواية يحيى في المطبوع من سنن أبي داود قال: «... فلا شيء عليه» . وفي تحفة الأشراف (١٠/١٣٥٠٣) فلا شيء له.","vol":"6","page":235},{"text":"<span data-type=\"title\" id=toc-845>الفرع السابع: في الصلاة على القبور</span>\n٤٣٣٦ - (خ م د) أبو هريرة - ﵁ -: «أن امرأَة سوداءَ كانت تَقُمُّ المسجدَ - أو شابًّا - فقدَها رسولُ الله - ﷺ-، فسأل عنها - أو عنه - فقالوا: مات، قال: أفلا كُنتم آذَنْتُموني؟ قال: فكأنهم صَغَّرُوا أمرها - أو أمره - فقال: دُلُّوني على قبره، فدلُّوه، فصلى عليها، ثم قال: إن هذه القبورَ مملوءة ظلمة على أهلها، وإِن الله يُنَوِّرُها لهم بصلاتي عليهم» . ⦗٢٣٧⦘ أخرجه البخاري، ومسلم، واللفظ لمسلم، وأخرجه أبو داود إِلى قوله: «فصلَّى عليه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَقُمُّ) القَمّ: الكنس، والقُمامة: الكُناسة.\n(آذنتموني) الإيذان: الإعلام بالأمر.\n_________\n(١) رواه البخاري ٣ / ١٦٤ في الجنائز، باب الصلاة على القبر بعدما يدفن، وفي المساجد، باب كنس المسجد والتقاط الخرق والقذى والعيدان، وباب الخدم للمسجد، ومسلم رقم (٩٥٦) في الجنائز، باب الصلاة على القبر، وأبو داود رقم (٣٢٠٣) في الجنائز، باب الصلاة على القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٥٣) قال: حدثنا يونس بن محمد. وفي (٢/٣٨٨) و(٤٠٦) قال: حدثنا عفان. والبخاري (١/١٢٤) قال: حدثنا سليمان بن حرب. وفي (١/١٢٤) قال: حدثنا أحمد بن واقد. وفي (٢/١١٢) قال: حدثنا محمد بن الفضل. ومسلم (٣/٥٦) قال: حدثني أبو الربيع الزهراني وأبو كامل فضيل بن حسين الجحدري. وأبو داود (٣٢٠٣) قال: حدثنا سليمان بن حرب ومسدد. وابن ماجة (١٥٢٧) قال: حدثنا أحمد بن عبدة. وابن خزيمة (١٢٩٩) قال: حدثنا أحمد بن عبدة الضبي.\nتسعتهم - يونس، وعفان، وسليمان بن حرب، وأحمد بن واقد، ومحمد بن الفضل، وأبو الربيع، وأبوكامل، ومسدد، وأحمد بن عبدة - عن حماد بن زيد، عن ثابت، عن أبي رافع، فذكره.\n* الروايات مطولة ومختصرة.\nوبنحوه: أخرجه ابن خزيمة (١٣٠٠) قال: حدثنا عبد الله بن الحكم بن أبي زياد القطواني. قال: حدثنا خالد بن مخلد. قال: حدثنا محمد بن جعفر، عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"6","page":236},{"text":"٤٣٣٧ - (م) أنس - ﵁ -: أن النبيَّ - ﷺ- صلى على قبر. أخرجه مسلم (١) .\n_________\n(١) رقم (٩٥٥) في الجنائز، باب الصلاة على القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٠)،ومسلم (٣/٥٦) قال: حدثني إبراهيم بن محمد بن عرعرة السامي. وابن ماجة (١٥٣١) قال: حدثنا العباس بن عبد العظيم العنبري، ومحمد بن يحيى الذهلي قالا: حدثنا أحمد بن حنبل.\nكلاهما - أحمد بن حنبل، وإبراهيم بن عرعرة - قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن حبيب بن الشهيد، عن ثابت، فذكره.","vol":"6","page":237},{"text":"٤٣٣٨ - (ت) سعيد بن المسيب - ﵁ -: «أن أمَّ سعد ماتت والنبيُّ - ﷺ- غائب، فلما قَدِمَ صلى عليها، وقد مضى لذلك شهر» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٣٨) في الجنائز، باب ما جاء في الصلاة على القبر، ورواه البيهقي أيضًا ٤ / ٤٨ وهو مرسل صحيح، كما قال الحافظ في \" التلخيص \"، ووصله البيهقي ٤ / ٤٨ من طريق عكرمة عن ابن عباس، وفي إسناده سويد بن سعيد، وهو صدوق في نفسه، إلا أنه عمي فصار يتلقن ما ليس من حديثه، ووصله أيضًا الدارقطني صفحة ١٩٣، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه الترمذي (١٠٣٨) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد عن سعيد بن أبي عروبة، عن قتادة، عن سعيد بن المسيب. فذكره.","vol":"6","page":237},{"text":"٤٣٣٩ - (ط س) أبو أمامة بن سهل بن حنيف - ﵁ -: «أن ⦗٢٣٨⦘ مسكينة مَرِضَتْ، فأُخبِرَ رسولُ الله - ﷺ- بمرضها. قال: وكان رسولُ الله -ﷺ- يعُود المساكين، ويسأل عنهم، فقال كان رسولُ الله - ﷺ-: إِذا ماتت فآذِنُوني بها، فخُرِج بجنازتها ليلًا، فكَرِهُوا أن يُوقِظُوا رسولَ الله - ﷺ- فلما أصبح رسولُ الله - ﷺ- أُخْبِرَ بالذي كان من شأْنها، فقال: ألم آمرْكم أن تُؤْذِنُوني بها؟ فقالوا: يا رسول الله، كرهنا أن نوقِظَكَ ونخرِجَكَ ليلًا، فخرجَ رسولُ الله - ﷺ- حتى صفَّ بالناسِ على قَبرِها، وكبَّر أربع تكبيرات» . أَخرجه الموطأ.\nوفي رواية النسائي قال: «اشتكت امرأة بالعوالي مسكينة، فكان النبيُّ - ﷺ- يسأَل عنها، وقال: إِن ماتت فلا تدفنوها حتى أُصلِّيَ عليها، فتُوفِّيت، فجاؤوا بها إِلى المدينة بعد العَتَمة، فوجدوا رسولَ الله - ﷺ- قد نام، فكرهوا أن يُوقظوه، فصلَّوْا عليها، ودفنوها ببقيع الغَرْقَدِ، فلما أصبحَ رسولُ الله - ﷺ- جاؤوا، فسألهم عنها؟ فقالوا: قد دُفِنَت يا رسول الله، وقد جئناك فوجدناك نائمًا، فكرهنا أن نُوقِظَكَ، قال: فانْطَلِقوا، فانطلق يمشي ومشَوْا معه، حتى أَرَوْهُ قبرها، فقام رسولُ الله -ﷺ- وصفُّوا وراءَهُ، فصلى عليها، وكبر أربعًا» (١) .\n_________\n(١) رواه الموطأ ١ / ٢٢٧ في الجنائز، باب التكبير على الجنائز، والنسائي ٤ / ٦٩ في الجنائز، باب الصلاة على الجنازة بالليل، وهو مرسل، وقد جاء معناه موصولًا عن أبي هريرة من رواية البخاري ومسلم وأبي داود، وقد تقدم رقم (٤٣٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك الموطأ (٥٣٤) عن ابن شهاب فذكره.\nوالنسائي (٤/٦٩) قال: أخبرنا يونس بن عبد الأعلى، قال: أنبأنا ابن وهب، قال: حدثني يونس عن ابن شهاب، فذكره.\nقال الزرقاني في شرح الموطأ (٢/٨٢): لم تختلف رواة الموطأ في إرساله، ووصله موسى بن محمد القرشي عن مالك فزاد عن رجل من الأنصار، وموسى متروك، ووصله سفيان بن حسين عن الزهري عن أبي أمامة عن أبيه. أخرجه ابن أبي شيبة، وسفيان بن حسين ضعيف في الزهري باتفاق، فالصواب عن أبي أمامة مرسل. نعم الحديث صحيح جاء من رواية جماعة من الصحابة بأسانيد ثابتة.","vol":"6","page":237},{"text":"٤٣٤٠ - (خ م د ت س) [عامر] الشعبي - ﵀ -: قال: «أخبرني من مرَّ مع النبيَّ - ﷺ- على قبر منْبُوذ فأمَّهم وصفَّهم خلفه، وقال الشيباني: قلت للشعبي: من حدَّثك بهذا يا أبا عمرو؟ قال: ابنُ عباس» .\nوفي رواية زائدة قال: «أتى رسولُ الله - ﷺ- قبرًا [مَنْبُوذًا]، فقالوا: هذا دُفِنَ - أو دُفِنت - البارحة، قال ابن عباس: فصفَّنا خلفَه، ثم صلى عليها» . ومنهم من قال: «إِنَّهُ - ﷺ- قال: أَفلا آذَنتمُوني؟ قالوا: دفنَّاه في ظلمة الليل، وكرهنا أن نوقظك، فقام فصفَّنا خلفه، قال ابنُ عباس: وأنا فيهم، فصلَّى عليها» .\nوفي أخرى قال: «انتهى رسولُ الله - ﷺ- إِلى قبر رَطْب، فصلى عليه وصَفُّوا خلفه، وكبَّر أربعًا» . أخرجه البخاري ومسلم.\nوأخرج أبو داود الرواية الآخرة، وزاد «فقيل له: من حدَّثك؟ قال: الثقةُ، من شَهِدَهُ، عبدُ الله بنُ عباس» (١) .\nوفي رواية الترمذي قال: «أخبرني من رأَى النبيَّ -ﷺ-، ورأَى قبرًا مُنْتَبَذًا، فصفَّ أصحابه فصلَّوْا عليه، فقيل له: مَن أخبرك؟ فقال: ابنُ عباس» . ⦗٢٤٠⦘\nوفي رواية النسائي قال: «أَخبرني من رأى النبي -ﷺ-: مرَّ بقبر مُنتبَذ فصلَّى عليه، وصفَّ أصحابَه خلفه، قيل: من حَدَّثَكَ؟ قال: ابنُ عباس» .\nوفي أخرى قال: «أخبرني من مرَّ مع النبيِّ - ﷺ- على قبر منْتَبَذ، فأمَّهم وصفَّ (٢) خلفه، قلت: من هو يا أَبا عمرو؟ قال: ابنُ عباس» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قبر منبوذ) المنبوذ: المرمي الملقى، أراد: أنه مر بقبر منتبذ عن القبور، فصلى عليه، قال الهروي: ومن رواه بإضافة «قبر» أراد بقبر شخص منبوذ، والمنبوذ: اللقيط، قلت: ليس لهذه الرواية وجه، فإن [في] رواية هذا الحديث أنه «بقبر منتبذ»، و«رأى قبرًا منتبذًا»، فهذا مما يمنع أنه أراد الإضافة، والله أعلم.\n_________\n(١) وهذا اللفظ أيضًا عند مسلم.\n(٢) في المطبوع: وصلى.\n(٣) رواه البخاري ٣ / ١٦٤ في الجنائز، باب الصلاة على القبر بعد ما يدفن، وباب الأذن بالجنازة، وباب الصفوف على الجنازة، وباب صفوف الصبيان مع الرجال على الجنائز، وباب سنة الصلاة على الجنائز، وباب صلاة الصبيان مع الناس على الجنازة، وفي صفة الصلاة، باب وضوء الصبيان، ومسلم رقم (٩٥٤) في الجنائز، باب الصلاة على القبر، وأبو داود رقم (٣١٩٦) في الجنائز، باب التكبير على الجنازة، والترمذي رقم (١٠٣٧) في الجنائز، باب ما جاء في الصلاة على القبر، والنسائي ٤ / ٨٥ في الجنائز، باب الصلاة على القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عامر الشعبي، عن ابن عباس، «أن رسول الله -ﷺ- مر بقبر، قد دفن ليلا، فقال: متى دفن هذا؟ قالوا: البارحة. قال: أفلا آذنتموني. قالوا: دفناه في ظلمة الليل، فكرهنا أن نوقظك. فقام، فصففنا خلفه. قال ابن عباس: وأنا فيهم، فصلى عليه» .\nوفي رواية شعبة، وهشيم: عن العشبي، قال: أخبرني من مر مع نبيكم -ﷺ- على قبر منبوذ، فأمنا فصففنا خلفه. فقلنا: يا أبا عمرو من حدثك؟ قال: ابن عباس، ﵄» .\nوزاد مسلم بن إبراهيم عن شعبة: «وكبر أربعا» .\nوفي رواية عبد الله بن إدريس: عن الشعبي، أن رسول الله -ﷺ- مر بقبر رطب، فصفوا عليه، وكبر عليه أربعا. فقلت للشعبي: من حدثك؟ قال: الثقة من شهده عبد الله بن عباس.\n١-أخرجه أحمد (١/٢٢٤) (١٩٦٢) قال: حدثنا أبو معاوية. وفي (١/٢٨٣) (٢٥٥٤) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. (ح) وحدثنا وكيع، قال: حدثنا سفيان. وفي (١/٣٣٨) (٣١٣٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (١/٢١٧) قال: حدثنا ابن المثنى، قال: حدثني غندر، قال: حدثنا شعبة. وفي (٢/٩٢) قال: حدثنا محمد، قال: أخبرنا أبو معاوية. وفي (٢/١٠٩) قال: حدثنا مسلم. قال: حدثنا شعبة. وفي (٢/١٠٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. وفي (٢/١١٠) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. وفي (٢/١١٠) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا زائدة. وفي (٢/١١٢) قال: حدثنا حجاج بن منهال، قال: حدثنا شعبة. وفي (٢/١١٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. ومسلم (٣/٥٥) قال: حدثنا حسن بن الربيع، ومحمد بن عبد الله بن نمير، قالا: حدثنا عبد الله بن إدريس. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا هشيم. (ح) وحدثنا حسن بن الربيع، وأبو كامل، قالا: حدثنا عبد الواحد بن زياد. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير (ح) وحدثني محمد بن حاتم، قال: حدثنا وكيع، قال: حدثنا سفيان. (ح) وحدثنا عبيد الله ابن معاذ، قال: حدثنا أبي، عن شعبة (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٣١٩٦) قال: حدثنا محمد بن العلاء، قال: أخبرنا ابن إدريس. وابن ماجة (١٥٣٠) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية، والترمذي (١٠٣٧) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. والنسائي (٤/٨٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، عن شعبة. وفي (٤/٨٥) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا هشيم.\nثمانيتهم - أبو معاوية، وسفيان، وشعبة، وعبد الواحد بن زياد، وزائدة، وجرير، وعبد الله بن إدريس، وهشيم - عن سليمان أبي إسحاق الشيباني.\n٢- وأخرجه مسلم (٣/٥٦) قال: حدثنا إسحاق بن إبراهيم، وهارون بن عبد الله، جميعا عن وهب بن جرير، عن شعبة، عن إسماعيل بن أبي خالد.\n٣- وأخرجه مسلم (٣/٥٦) قال: حدثني أبو غسان محمد بن عمرو الرازي، قال: حدثنا يحيى بن الضريس، قال: حدثنا إبراهيم بن طهمان، عن أبي حصين.\nثلاثتهم - أبو إسحاق الشيباني، وإسماعيل بن أبي خالد، وأبو حصين - عن الشعبي، فذكره.","vol":"6","page":239},{"text":"٤٣٤١ - (س) يزيد (١) بن ثابت - ﵁ -: قال: «إِنهم خرجوا ⦗٢٤١⦘ مع رسولِ الله -ﷺ- ذاتَ يوم، فرأى قبرًا جديدًا، فقال: ما هذا؟ قالوا: هذه فلانةُ مولاةُ فلان، فعرَفَها رسولُ الله - ﷺ-، ماتَتْ ظهرًا، وأنت صائم قائل، فلم نُحِبَّ أن نوقظك بها، فقام رسولُ الله - ﷺ- وصفَّ الناسَ خلفه، فكبَّر عليها أربعًا، ثم قال: لا يموت فيكم ميت ما دُمت بين أظهركم، إِلا - يعني: آذنتموني به - فإن صلاتي له رحمة» . أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قائل) القائل: اسم فاعل، من القائلة، وهي شدة الحر.\n_________\n(١) في المطبوع: زيد، وهو خطأ، والتصحيح من النسائي.\n(٢) ٤ / ٨٤ في الجنائز، باب الصلاة على القبر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٨٨) قال: حدثنا هشيم. وابن ماجة (١٥٢٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا هشيم. والنسائي (٤/٨٤) قال: أخبرنا عبيد الله بن سعيد أبو قدامة. قال: حدثنا عبد الله بن نمير.\nكلاهما - هشيم، وعبد الله بن نمير - قالا: حدثنا عثمان بن حكيم، عن خارجة بن زيد، فذكره.","vol":"6","page":240},{"text":"٤٣٤٢ - (س) جابر بن عبد الله - ﵄ -: «أن النبيَّ - ﷺ- صلى على قبر امرأة بعد ما دُفِنَتْ» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٨٥ في الجنائز، باب الصلاة على القبر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٨٥) قال: أخبرنا المغيرة بن عبد الرحمن، قال: حدثنا زيد بن علي وهو أبو أسامة، قال: حدثنا جعفر بن برقان، عن حبيب بن أبي مرزوق، عن عطاء،فذكره.","vol":"6","page":241},{"text":"٤٣٤٣ - (د س) عقبة بن عامر - ﵁ -: «أَنَّ رسولَ الله - ﷺ- خرج يومًا، فصلى على أهل أُحُد صلاتَهُ على الميت، ثم انصرف» .\nوفي رواية: «أن النبيَّ -ﷺ- صلَّى على قَتْلَى أُحُد بعد ثمانِ سنين، كالمودِّع للأحياءِ والأموات» . أخرجه أبو داود.\nوللنسائي قال: «خرج رسولُ الله - ﷺ- يومًا، فصلَّى على أهل أحُد صلاتَه ⦗٢٤٢⦘ على الميت، ثم انصرف إِلى المنبر، فقال: إِنِّي فَرَطُكُم، وإِنِّي شهيد عليكم» (١) .\n_________\n(١) كذا في الأصل، وفي المطبوع: نسب روايتي أبي داود له وللنسائي، وأفرد رواية النسائي بحديث عقب هذا الحديث، ونسبها لرزين، والحديث رواه أبو داود رقم (٣٢٢٣) و(٣٢٢٤) في الجنائز، باب الميت يصلى على قبره بعد حين، والنسائي ٤ / ٦١ و٦٢ في الجنائز، باب الصلاة على الشهداء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قلت هو في الصحيح بلفظ. «صلى رسول الله -ﷺ- على قتلى أحد بعد ثماني سنين كالمودع للأحياء والأموات، ثم طلع المنبر فقال: إني بين أيديكم فرط، وأنا عليكم شهيد، وإن موعدكم الحوض، وإني لأنظر إليه من مقامي هذا، وإني لست أخشى عليكم أن تشركوا، ولكني أخشى عليكم الدنيا أن تنافسوها قال: فكانت آخر نظرة نظرتها إلى رسول الله -ﷺ-» .\n١- أخرجه أحمد (٤/١٤٩) قال: حدثنا حجاج بن محمد. وفي (٤/١٥٣) قال: حدثنا هاشم. والبخاري (٢/١١٤) قال: حدثنا عبد الله بن يوسف. وفي (٤/٢٤٠) قال: حدثنا سعيد بن شرحبيل. وفي (٥/١٣٢) و(٨/١٥١) قال: حدثني عمرو بن خالد، وفي (٨/١١٢)، ومسلم (٧/٦٧)، وأبو داود (٣٢٢٣)، والنسائي (٤/٦١) .\nأربعتهم - البخاري، ومسلم، وأبو داود، والنسائي - عن قتيبة ابن سعيد.\nستتهم - حجاج بن محمد، وهاشم، وعبد الله بن يوسف، وسعيد بن شرحبيل، وعمرو بن خالد، وقتيبة بن سعيد - عن الليث بن سعد.\n٢- وأخرجه أحمد (٤/١٥٤) قال: حدثنا يحيى بن آدم. والبخاري (٥/١٢٠) قال: حدثنا محمد بن عبد الرحيم. قال: أخبرنا زكريا بن عدي. وأبو داود (٣٢٢٤) قال: حدثنا الحسن بن علي. قال: حدثنا يحيى بن آدم.\nكلاهما - يحيى، وزكريا - عن عبد الله بن المبارك، عن حيوة بن شريح.\n٣- وأخرجه مسلم (٧/٦٧) قال: حدثنا محمد بن المثنى، قال: حدثنا وهب، يعني ابن جرير، قال: دحثنا أبي، قال: سمعت يحيى بن أيوب.\nثلاثتهم - ليث، وحيوة، ويحيى بن أيوب - عن يزيد بن أبي حبيب، عن أبي الخير، فذكره.\n* واللفظ للبخاري (٥/١٢٠) .\nعن أبي عشانة، عن عقبة بن عامر، قال: قال رسول الله -ﷺ-: «إن الله ﷿ ليعجب من الشاب ليست له صبوة» .","vol":"6","page":241},{"text":"<span data-type=\"title\" id=toc-846>الفرع الثامن: في الصلاة على الغائب</span>\n٤٣٤٤ - (خ م س) جابر بن عبد الله - ﵄ -: أَنَّ رسولَ اللهِ -ﷺ- قال: «قد تُوُفِّيَ اليوم رجل صالح من الحَبش، فهلُمُّوا فصلُّوا عليه، قال: فصففنا، فصلَّى النبيُّ - ﷺ-، ونحن [صفوف] (١)، وقال أبو الزبير عن جابر: كنت في الصف الثاني» سمَّاه في رواية «أصْحَمةَ» .\nوفي رواية: «أَنَّ رسولَ الله - ﷺ- صلى على النَّجاشي، وكنت في الصف الثاني، أو الثالث» . أخرجه البخاري، ومسلم.\nولمسلم قال: قال رسول الله - ﷺ-: «إِن أخًا لكم قد مات، فقُوموا فصلُّوا عليه، قال: فقمنا، فصففنا صفَّين» .\nوله في أخرى قال: «مات اليوم عبد [لله] صالح: أصْحَمةُ، فقام فأمَّنا وصلَّى عليه» . ⦗٢٤٣⦘\nوفي رواية النسائي: «إِن أخاكُم النجاشيَّ قد مات، فصلُّوا عليه، فقام فصفَّ بنا، كما يُصَفُّ على الجنازة، وصلَّى عليه» .\nوأخرج أيضًا رواية مسلم الأولى.\nوله في أخرى قال: «كنتُ في الصف الثاني يوم صلَّى رسولُ الله - ﷺ- على النجاشي» (٢) .\n_________\n(١) في الأصل: فصلى النبي ﷺ ونحن، وفي البخاري المطبوع: فصلى النبي ﷺ، قال الحافظ في \" الفتح \": زاد المستملي في رواية: ونحن صفوف.\n(٢) رواه البخاري ٣ / ١٥٠ في الجنائز، باب الصفوف على الجنازة، وباب من صف صفين أو ثلاثة على الجنازة خلف الإمام، وفي فضائل أصحاب النبي ﷺ، باب موت النجاشي، ومسلم رقم (٩٥٢) في الجنائز، باب في التكبير على الجنازة، والنسائي ٤ / ٦٩ و٧٠، باب الصفوف على الجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (١٢٩١) قال: حدثنا سفيان. وأحمد (٣/٢٩٥) قال: حدثنا عبد الرزاق. وفي (٣/٣١٩) قال: حدثنا يحيى. والبخاري (٢/١٠٩) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف. وفي (٥/٦٤) قال: حدثنا أبو الربيع، قال: حدثنا ابن عيينة. ومسلم (٣/٥٥) قال: حدثني محمد بن حاتم. قال: حدثنا يحيى بن سعيد. والنسائي (٤/٦٩) قال: أخبرنا محمد بن عبيد، عن حفص بن غياث. وفي فضائل الصحابة (٢٠٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى.\nخمستهم - سفيان، وعبد الرزاق، ويحيى، وهشام، وحفص - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٢٩٥) قال: حدثنا عبد الوهاب، عن سعيد. وفي (٣/٣٦٩) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. وفي (٣/٤٠٠) قال: حدثنا يزيد بن هارون. والبخاري (٢/١٠٨) قال: حدثنا مسدد، عن أبي عوانة، وفي (٥/٦٤) قال: حدثنا عبد الأعلى بن حماد، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد.\nثلاثتهم - سعيد، ويزيد، وأبو عوانة - عن قتادة.\nكلاهما - ابن جريج، وقتادة - عن عطاء، فذكره.","vol":"6","page":242},{"text":"٤٣٤٥ - (م ت س) عمران بن حصين - ﵁ -: قال: قال رسول الله -ﷺ-: «إِن أخًا لكم قَد ماتَ، فقوموا فصلُّوا عليه - يعني: النجاشيَّ -» . أخرجه مسلم.\nوفي رواية الترمذي: «إِن أخاكُم النجاشيَّ قد مات، فقوموا فصلُّوا عليه، فقمنا فصففنا كما يُصَفُّ على الميت، وصلَّينا معه كما يُصلَّى على الميت» . وأخرج الروايتين النسائي (١) .\n_________\n(١) رواه مسلم رقم (٩٥٣) في الجنائز، باب في التكبير على الجنازة، والترمذي رقم (١٠٣٩) في الجنائز، باب ما جاء في صلاة النبي ﷺ على النجاشي، والنسائي ٤ / ٧٠ في الجنائز، باب الصفوف على الجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٣١) قال: حدثنا هشيم، قال: أخبرنا يونس، عن أبي قلابة. وفي (٤/٤٣٣) قال: حدثنا محبوب بن الحسن، قال: حدثنا خالد الحذاء، عن أبي قلابة. (ح) وحدثنا إسماعيل بن إبراهيم، قال: حدثنا أيوب، عن أبي قلابة. وفي (٤/٤٣٩) قال: حدثنا عفان، قال: حدثنا بشر بن المفضل، قال: حدثنا يونس بن عبيد، عن محمد بن سيرين. وفي (٤/٤٤٦) قال: حدثنا عبد الصمد، قال: حدثنا حرب، قال: حدثنا يحيى، أن أبا قلابة حدثه.\nومسلم (٣/٥٥) قال: حدثني زهير بن حرب وعلي بن حجر. قالا: حدثنا إسماعيل. (ح) وحدثنا يحيى ابن أيوب، قال: حدثنا ابن علية، عن أيوب، عن أبي قلابة. وابن ماجة (١٥٣٥) قال: حدثنا يحيى ابن خلف ومحمد بن زياد. قالا: حدثنا بشر بن المفضل. (ح) وحدثنا عمرو بن رافع، قال: حدثنا هشيم. جميعا عن يونس، عن أبي قلابة. والترمذي (١٠٣٩) قال: حدثنا أبو سلمة يحيى بن خلف وحميد بن مسعدة. قالا: حدثنا بشر بن المفضل، قال: حدثنا يونس بن عبيد، عن محمد بن سيرين. والنسائي (٤/٥٧) قال: أخبرنا علي ابن حجر وعمرو بن زرارة النيسابوري. قالا: حدثنا إسماعيل، عن أيوب، عن أبي قلابة. وفي (٤/٧٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر بن المفضل، قال: حدثنا يونس، عن محمد بن سيرين.\nكلاهما - أبو قلابة، ومحمد بن سيرين - عن أبي المهلب، فذكره.\n* أخرجه أحمد (٤/٤٣٩) قال: حدثنا عبد الصمد، قال: حدثنا أبي. وفي (٤/٤٤١) قال: حدثنا عبد الأعلى - كلاهما - عبد الوارث بن سعيد، والد عبد الصمد. وعبد الأعلى -قالا: حدثنا يونس، عن محمد بن سيرين، عن عمران بن حصين، فذكره. ليس فيه أبوالمهلب.","vol":"6","page":243},{"text":"<span data-type=\"title\" id=toc-847>الفرع التاسع: في الصلاة على المحدود، والمديون، ومن قتل نفسه</span>\n٤٣٤٦ - (د) أبو برزة الأسلمي - ﵁ -: «أَنَّ رسولَ الله - ﷺ- لم يُصَلِّ على ماعزِ بنِ مالك، ولم يَنْهَ عن الصلاة عليه» . أخرجه أَبو داود (١) .\n_________\n(١) رقم (٣١٨٦) في الجنائز، باب الصلاة على من قتلته الحدود، وفي سنده جهالة نفر من أهل البصرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٨٦) قال: حدثنا أبو كامل، قال: حدثنا أبو عوانة، عن أبي بشر، قال: حدثني نفر من أهل البصرة، فذكره. قلت: في مسنده جهالة نفر من أهل البصرة.","vol":"6","page":244},{"text":"٤٣٤٧ - (خ م س ت) أبو هريرة - ﵁ -: «أَنَّ رسولَ اللهِ - ﷺ- كان يُؤْتَى بالرَّجُلِ المتوفَّى عليه الدَّيْنُ، فَيَسألُ: هل تَرَكَ لِدَيْنِه قَضَاء؟ فإن حُدِّث أنه تركَ وفاء [صلَّى عليه]، وإِلا قال للمسلمين: صلّوا على صاحِبِكُم، قال: فلما فتحَ اللهُ على رسولِهِ كان يصلِّي ولا يسأل عن الدَّيْن، وكان يقول: أنا أوْلى بالمؤمنين من أنفسهم، فمن تُوفِّي من المؤمنين فترك دَيْنًا أو كلًاّ أو ضَيَاعًا، فعليَّ وإِليَّ، ومن ترك مالًا فلورثته» . أخرجه البخاري، ومسلم، والنسائي، والترمذي (١) . ⦗٢٤٥⦘\nوقد تقدَّم في كتاب الدَّيْن من حرف الدال أَحاديث في هذا المعنى فلم نُعِدْها (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كلًاّ): الكَلُّ: الثِّقْل والدَّيْن.\n(الضَّياع) بفتح الضاد: العِيال.\n_________\n(١) رواه البخاري ١٢ / ٧ و٨ في الفرائض، باب قول النبي ﷺ: من ترك مالًا فلأهله، وباب ابني عم أحدهما أخ للأم والآخر زوج، وباب ميراث الأسير، وفي الكفالة، باب الدين، وفي الاستقراض، باب الصلاة على من ترك دينًا، وفي تفسير سورة الأحزاب في فاتحتها وفي النفقات، باب قول النبي ﷺ: من ترك كلًا أو ضياعًا فالي، ومسلم رقم (١٦١٩) في الفرائض، باب من ترك مالًا فلورثته، والترمذي رقم (١٠٧٠) في الجنائز، باب ما جاء في الصلاة على المديون، والنسائي ٤ / ٦٦ في الجنائز، باب الصلاة على من عليه دين.\n(٢) انظر الجزء الثاني ٤٦٥ - ٤٦٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"6","page":244},{"text":"٤٣٤٨ - (م ت س) جابر بن سمرة - ﵁ -: قال: أُتِيَ النبيُّ - ﷺ- بِرَجل قَتَلَ نَفْسَه بمشاقِصَ، فلم يُصلِّ عليه. أخرجه مسلم، والنسائي، وأَخرجه الترمذي، ولم يذكر: المشاقص (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بمشاقص): المشاقص، جمع مشقص، وهو من النصال ما طال وعرض، وقيل: هو سهم له نصل عريض.\n_________\n(١) رواه مسلم رقم (٩٧٨) في الجنائز، باب ترك الصلاة على القاتل نفسه، والترمذي رقم (١٠٦٨) في الجنائز، باب ما جاء فيمن قتل نفسه، والنسائي ٤ / ٦٦ في الجنائز، باب ترك الصلاة على من قتل نفسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٨٧) قال: حدثنا عبد الرزاق. وفي (٥/١٠٧) قال: حدثنا حجاج. وعبد الله ابن أحمد (٥/٩٧) قال: حدثني محمد بن عبد الله بن نمير، قال: حدثنا إسحاق يعني ابن منصور السلولي.\nثلاثتهم - عبد الرزاق، وحجاج، وإسحاق - عن إسرائيل.\n٢- وأخرجه أحمد (٥/٩١) قال: حدثنا حميد بن عبد الرحمن الرؤاسي. وفي (٥/٩٢) و(٩٤) قال: حدثنا حسن بن موسى. ومسلم (٣/٦٦) قال: حدثنا عون بن سلام الكوفي. وأبو داود (٣١٨٥) قال: حدثنا ابن نفيل. والنسائي (٤/٦٦) قال: أخبرنا إسحاق بن منصور، قال: أنبأنا أبو الوليد.\nخمستهم - حميد، وحسن، وعون، وابن نفيل، وأبو الوليد - عن زهير أبي خيثمة.\n٣- وأخرجه أحمد (٥/٩١) و(٩٤) قال: حدثنا أسود بن عامر. وفي (٥/٩٢) و(٩٤) قال: حدثنا أبوكامل. وابن ماجة (١٥٢٦) وعبد الله بن أحمد (٥/٩٤) قالا: حدثنا عبد الله بن عامر بن زرارة. وعبد الله بن أحمد (٥/٩٦) قال: حدثني سويد بن سعيد.\nأربعتهم - أسود، وأبو كامل، وعبد الله بن عامر، وسويد - قالوا:حدثنا شريك بن عبد الله.\n٤- وأخرجه أحمد (٥/١٠٢) و(١٠٧)،والترمذي (١٠٦٨) قال: حدثنا يوسف بن عيسى.\nكلاهما - أحمد، ويوسف - قالا: حدثنا وكيع، قال: حدثنا إسرائيل، وشريك.\nثلاثتهم - إسرائيل، وزهير، وشريك - عن سماك فذكره.","vol":"6","page":245},{"text":"<span data-type=\"title\" id=toc-848>الفرع العاشر: في انتفاع الميت بالصلاة عليه</span>\n٤٣٤٩ - (م ت س) عائشة - ﵂ -: أن النبيَّ - ﷺ- قال: «ما من مَيِّت تُصَلِّي عليه أُمَّة من المسلمين، يبلُغُون مائة، كُلُّهم يشفعون له، إِلا شُفِّعُوا فيه» . ⦗٢٤٦⦘\nقال راويه - وهو عبد الله بن يزيد، رضيع عائشة -: فحدَّثتُ به شعيبَ بن الحَبْحاب، فقال: حدَّثني به أنس بنُ مالك عن النبيِّ -ﷺ-. أخرجه مسلم.\nوأخرجه الترمذي، والنسائي إِلى قوله: «إِلا شُفِّعُوا فيه» .\nوقال في رواية أخرى: «مائة فما فَوقَها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَضِيع عائشة) الرضيع: الذي تشرب أنت وهو لبنًا واحدًا، وهو الأخ من الرضاعة.\n_________\n(١) رواه مسلم رقم (٩٤٧) في الجنائز، باب من صلى عليه مائة شفعوا فيه، والترمذي رقم (١٠٢٩) في الجنائز، باب ما جاء في الصلاة على الجنازة والشفاعة للميت، والنسائي ٤ / ٧٥ في الجنائز، باب فضل من صلى عليه مائة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الجنائز (١٨) عن الحسن بن عيسى، عن ابن المبارك، عن سلام بن أبي مطيع، عن أيوب، عن أبي قلابة، عن عبد الله بن يزيد، رضيع عائشة به قال سلام: فحدثت به شعيب بن الحبحاب، فقال: حدثني به أنس بن مالك عن النبي -ﷺ-. والترمذي في الجنائز (٤٠: ٢) عن ابن أبي عمر، عن عبد الوهاب الثقفي و(٤٠: ٢) عن علي بن حجر، وأحمد بن منيع.\nكلاهما عن إسماعيل بن إبراهيم.\nكلاهما عن أيوب نحوه. وقال: حسن صحيح، وقد رواه بعضهم ولم يرفعه، والنسائي فيه الجنائز (٧٨: ٢) عن عمرو بن زرارة، عن إسماعيل نحوه. و(٧٨: ١) عن سويد بن نصر، عن عبد الله بن المبارك، عن سلام بن أبي مطيع به، وذكر حديث شعيب بن الحبحاب مفردا. تحفة الأشراف (١١/٤٧٢) وهو أيضا عن أنس.\nأخرجه أحمد (٣/٢٦٦) قال: حدثنا علي بن إسحاق، وعتاب. ومسلم (٣/٥٢) قال: دحثنا الحسن بن عيسى. والنسائي (٤/٧٥) قال: أخبرنا سويد بن نصر.\nأربعتهم - علي، وعتاب، والحسن، وسويد - عن عبد الله بن المبارك، عن سلام بن أبي مطيع، عن شعيب، فذكره.","vol":"6","page":245},{"text":"٤٣٥٠ - (م د) كريب مولى ابن عباس: «أنَّ ابنَ عباس مات له ابن بقُدَيد - أَو بعُسْفانَ - فقال: يا كُريبُ، انظر ما اجتمع له من الناس، قال: فخرجتُ، فإِذا نَاس قد اجتمعوا له، فأخبرتُهُ، فقال: تقول: هم أربعون؟ قال: قلتُ: نعم، قال: أخرجوه، فإني سمعتُ رسولَ الله - ﷺ- يقول: مَا مِن رَجُل يَموتُ فيقوم على جنازته أربعون رجلًا، لا يشركون بالله شيئًا، إِلا شفَّعهم الله فيه» . أَخرجه مسلم، وأخرج أبو داود المسند ⦗٢٤٧⦘ منه فقط (١) .\n_________\n(١) رواه مسلم رقم (٩٤٨) في الجنائز، باب من صلى عليه أربعون شفعوا فيه، وأبو داود رقم (٣١٧٠) في الجنائز، باب فضل الصلاة على الجنائز وتشييعها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٧٧) (٢٥٠٩) قال: حدثنا هارون - قال أبو عبد الرحمن عبد الله بن أحمد: وسمعته أنا من هارون- قال: أخبرنا ابن وهب، ومسلم (٣/٥٣) قال: حدثنا هارون بن معروف، وهارون بن سعيد الأيلي، والوليد بن شجاع، قال الوليد: حدثني، وقال الآخران: حدثنا ابن وهب، وأبوداود (٣١٧٠) قال: حدثنا الوليد بن شجاع السكوني، قال: حدثنا ابن وهب. وابن ماجة (١٤٨٩) قال: حدثنا إبراهيم بن المنذر الحزامي، قال: حدثنا بكر بن سليم.\nكلاهما - ابن وهب، وبكر بن سليم- عن حميد بن زياد الخراط أبي صخر، عن شريك بن عبد الله بن أبي نمر، عن كريب مولى ابن عباس، فذكره.","vol":"6","page":246},{"text":"٤٣٥١ - (س) الحكم بن فروخ: قال: «صلَّى بنا أبو المَليح على جنازة، فظننَّا أنه قد كبَّر، فأقبل علينا بوجهه، فقال: أقيموا صُفوفَكم، ولْتَحْسُنْ شفَاعَتُكم، قال أبو المَليح: حدَّثني عبدُ الله عن إِحدى أُمَّهاتِ المؤمنين - وهي ميمونةُ زوجُ النبيِّ - ﷺ- قالت: أخبرني النبيُّ - ﷺ- قال: مَا مِنْ مَيِّت يُصلِّي عليه أُمَّة من الناس إِلا شُفِّعُوا فيه، فسألت أبا المليح عن الأُمَّةِ؟ فقال: أربعون» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٧٦ في الجنائز، باب فضل من صلى عليه مائة، وفي سنده عبد الله بن سليط لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ويشهد له معنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٣١) قال: حدثنا يحيى بن سعيد. وفي (٦/٣٣١و٣٣٤) قال: حدثنا أبو عبيدة عبد الواحد الحداد. والنسائي (٤/٧٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا محمد بن سواء أبوالخطاب.\nثلاثتهم - يحيى، وأبو عبيدة، ومحمد بن سواء- عن أبي بكار الحكم بن فروخ. قال: صلى بنا أبو المَليح على جنازة، فظننا أنه قد كبر، فأقبل علينا بوجهه، فقال: أقيموا صفوفكم، ولتحسن شفاعتكم. قال أبوالمليح٠: حدثني عبد الله وهو ابن سليط، فذكره.\n* في رواية أحمد بن حنبل: «عبد الله بن سليل»، قال ابن حَجَر: وقد أخرجه أحمد فقال في رواية له: «عبد الله بن سليل» وكذا ذكر البخاري الاختلاف في أبيه، والراجح «السليط» انظر تهذيب التهذيب (٥/الترجمة ٤٢٢) .","vol":"6","page":247},{"text":"٤٣٥٢ - (د ت) مالك بن هبيرة - ﵁ -: قال: سمعتُ رسولَ الله -ﷺ- يقول: «مَا مِنْ مُسلم يموتُ، فيُصلِّي عليه ثلاثةُ صفوف من المسلمين إِلا أوْجَبَ» . فكان مالك إِذا استقلَّ أهل الجنازة جَزَّأَهم ثلاثة صفوف، لهذا الحديث. أخرجه أبو داود.\nوفي رواية الترمذي قال: «كان مالك بنُ هُبَيْرَةَ إِذا صلى على جنازة، فَتَقَالَّ الناسُ عليها جزَّأهم ثلاثة أجزاء، ثم قال: قال رسول الله - ﷺ-: مَنْ ⦗٢٤٨⦘ صلَّى عليه ثلاثةُ صفوف أوْجَبَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوجَبَ) الرجل: إذا فَعَلَ فعلًا وجبت له به الجنة أو النار.\n_________\n(١) رواه أبو داود رقم (٣١٦٦) في الجنائز، باب في الصفوف على الجنازة، والترمذي رقم (١٠٢٨) في الجنائز، باب ما جاء في الصلاة على الجنازة والشفاعة للميت، وفيه عنعنة ابن إسحاق، قال الترمذي: حديث مالك بن هبيرة حديث حسن، قال: وفي الباب عن عائشة، وأم حبيبة، وأبي هريرة، وميمونة زوج النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٧٩) قال: حدثنا يزيد بن هارون، قال أخبرنا حماد بن زيد.. وأبو داود (٣١٦٦) قال: حدثنا محمد بن عبيد، قال: حدثنا حماد. وابن ماجة (١٤٩٠) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا عبد الله بن نمير، والترمذي (١٠٢٨) قال: حدثنا أبو كريب، قال: حدثنا عبد الله بن المبارك، ويونس بن بكير.\nأربعتهم - حماد بن زيد، وعبد الله بن نمير، وعبد الله بن المبارك، ويونس بن بكير- عن محمد بن إسحاق، عن يزيد بن أبي حبيب، عن مرثد بن عبد الله اليزني، فذكره.\nوقال الترمذي: حديث مالك بن هبيرة حديث حسن، هكذا رواه غير واحد عن محمد بن إسحاق، وروى إبراهيم بن سعد عن محمد بن إسحاق هذا الحديث، وأدخل بين مرثد ومالك بن هبيرة رجلا، ورواية هؤلاء أصح عندنا.","vol":"6","page":247},{"text":"<span data-type=\"title\" id=toc-849>الفصل الرابع: في صلوات متفرقة</span>\n<span data-type=\"title\" id=toc-850>تحية المسجد</span>\n٤٣٥٣ - (خ م ط د ت س) أبو قتادة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا دَخَلَ أحدُكم المسجدَ فليركّعْ ركعتين قبل أن يجلسَ» . أخرجه الجماعة.\nوعند أبي داود: «فَليُصَلِّ سجدتين» .\nوله في أخرى زيادة: «ثم ليقعُدْ بعدُ إِن شاءَ، أو ليذهبْ لحاجته» .\nوفي أخرى للبخاري، ومسلم قال: «دخلتُ المسجدَ ورسولُ الله - ﷺ ⦗٢٤٩⦘ جالس بين ظَهْرَانَيِ الناس، قال: فجلستُ، فقال رسولُ الله - ﷺ-: ما منعك أن تركعَ ركعتين قبل أن تجلسَ؟ قال: فقلتُ: يا رسول الله، رأيتُكَ جالسًا، والناسُ جلوس، قال: فإذا دخل أَحدُكم المسجدَ فلا يَجْلِسْ حتى يَرْكَعَ ركعتين» (١) .\n_________\n(١) رواه البخاري ٢ / ٤٤٧ في المساجد، باب إذا دخل المسجد فليركع ركعتين، وفي التطوع، باب ما جاء في التطوع مثنى مثنى، ومسلم رقم (٧١٤) في صلاة المسافرين، باب استحباب تحية المسجد بركعتين، والموطأ ١ / ١٦٢ في قصر الصلاة، باب انتظار الصلاة والمشي فيها، وأبو داود رقم (٤٦٧) و(٤٦٨) في الصلاة، باب ما جاء في الصلاة عند دخول المسجد، والترمذي رقم (٣١٦) في الصلاة، باب ما جاء إذا دخل أحدكم المسجد فليركع ركعتين، والنسائي ٢ / ٥٣ في المساجد، باب الأمر بالصلاة قبل الجلوس في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) صفحة (١١٨) . والحميدي (٤٢١) قال: حدثنا سفيان. قال: حدثنا عثمان بن أبي سليمان ومحمد بن عجلان. وأحمد (٥/٢٩٥) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا مالك، يعني ابن أنس، وفي (٥/، ٢٩٦ ٣٠٥) قال: حدثنا سفيان، عن عثمان بن أبي سليمان وابن عجلان. وفي (٥/٣٠٣) قال: حدثنا عبد الرحمن بن مهدي، وعبد الرزاق. قالا: حدثنا مالك. وفي (٥/٣٠٥) قال: حدثنا سفيان، عن عثمان بن أبي سليمان. وفي (٥/٣١١) قال: حدثنا وكيع، عن أبي العميس. والدارمي (١٤٠٠) قال: أخبرنا يحيى بن حسان. قال: حدثنا مالك بن أنس وفليح بن سليمان. والبخاري (١/١٢٠) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٢/٧٠) قال: حدثنا المكي بن إبراهيم، عن عبد الله بن سعيد. ومسلم (٢/١٥٥) قال: حدثنا عبد الله بن مسلمة بن قعنب، وقتيبة بن سعيد. قالا: حدثنا مالك. (ح) وحدثنا يحيى بن يحيى. قال: قرأت على مالك، وأبو داود (٤٦٧) قال: حدثنا القعنبي، قال: حدثنا مالك. وابن ماجة (١٠١٣) قال: حدثنا العباس بن عثمان. قال: حدثنا الوليد بن مسلم. قال: حدثنا مالك بن أنس. والترمذي (٣١٦) قال: حدثنا قتيبة بن سعيد. قال: حدثنا مالك بن أنس. والنسائي (٢/٥٣) . وفي الكبرى (٧٢٠) قال: أخبرنا قتيبة. قال: حدثنا مالك. وفي الكبرى (٤٣٤) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر. قال: سمعت عمارة بن غزية، عن يحيى بن سعيد. وابن خزيمة (١٨٢٥) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. قال: حدثنا ابن عجلان وعثمان بن أبي سليمان. وفي (١٨٢٦) قال: حدثنا عبد الله بن هاشم. قال: حدثنا عبد الرحمن، يعني ابن مهدي، عن مالك. وفي (١٨٢٧) قال: حدثنا بُنْدار. قال: حدثنا يحيى. قال: حدثنا ابن عجلان. (ح) وحدثنا أبو عمار. قال: حدثنا الفضل بن موسى، عن عبد الله بن سعيد، وهو ابن أبي هند. (ح) وحدثنا بندر، قال: حدثنا أبو عاصم، عن ابن جريج، عن زياد بن سعد. (ح) وحدثنا الصنعاني. قال: حدثنا المعتمر. قال: سمعت عمارة بن غزية، يحدث عن يحيى بن سعيد. (ح) وحدثنا علي بن الحسين الدرهمي. قال: حدثنا محمد بن أبي عدي، عن محمد بن إسحاق.\nتسعتهم - مالك، وعثمان بن أبي سليمان، ومحمد بن عجلان، وأبو العميس، وفليح بن سليمان، وعبد الله بن سعيد بن أبي هند، ويحيى بن سعيد، وزياد بن سعد، ومحمد بن إسحاق - عن عمار بن عبد الله بن الزبير.\n٢-وأخرجه أحمد (٥/٣٠٥) قال: حدثنا معاوية بن عمرو. ومسلم (٢/١٥٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حسين بن علي. وابن خزيمة (١٨٢٩) قال: حدثنا موسى بن عبد الرحمن المسروقي. قال: حدثنا حسين، يعني ابن علي الجعفي.\nكلاهما - معاوية بن عمرو، وحسين بن علي - عن زائدة. قال: حدثنا عمرو بن يحيى الأنصاري. قال: حدثني محمد بن يحيى بن حبان.\nكلاهما - عامر بن عبد الله، ومحمد بن يحيى بن حبان - عن عمرو بن سليم الزرقي، فذكره.\n* وزاد محمد بن إسحاق في روايته. قال: وحدثني عبد الله بن أبي بكر، عن عامر بن عبد الله، عن عمرو بن سليم، عن أبي قتادة، عن النبي -ﷺ- بمثله.\n* وأخرجه أبو داود (٤٦٨) قال: حدثنا مسدد. قال: حدثنا عبد الواحد بن زياد. قال: حدثنا أبوعميس عتبة بن عبد الله، عن عامر بن عبد الله بن الزبير، عن رجل من بني زريق، عن أبي قتادة، عن النبي -ﷺ-، بنحوه. زاد: ثم ليقعد بعد إن شاء، أو ليذهب لحاجته.\nوبلفظ: «أعطوا المساجد حقها. قيل: وما حقها؟ قال: ركعتين قبل أن تجلس.» .\nأخرجه ابن خزيمة (١٨٢٤) قال: حدثنا عبد الله بن سعيد الأشج. قال: حدثنا أبو خالد. قال ابن إسحاق: أخبرنا، عن أبي بكر بن عمرو بن حزم، عن عمرو بن سليم، فذكره.","vol":"6","page":248},{"text":"٤٣٥٤ - (خ م) جابر بن عبد الله - ﵄ -: قال: «كان لي على النبيِّ - ﷺ- دَيْن، فقضاني وزادني، فدخلتُ عليه المسجدَ، فقال: صَلِّ ركعتين» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ٢ / ٤٤٧ في المساجد، باب الصلاة إذا قدم من سفر، وفي البيوع، باب شراء الدواب والحمير، وفي الوكالة، باب إذا وكل رجل رجلًا أن يعطي شيئًا ولم يبين كم يعطي فأعطى على ما يتعارفه الناس، وفي الاستقراض، باب من اشترى بالدين وليس عنده ثمنه، وباب حسن القضاء، وفي المظالم، باب من عقل بعيره على البلاط، وفي الهبة، باب الهبة المقبوضة وغير المقبوضة، وفي الشروط، باب إذا اشترط البائع ظهر الدابة إلى مكان، وفي الجهاد، باب من ضرب دابة غيره في الغزو، وباب استئذان الرجل الإمام، وباب الصلاة إذا قدم من سفر، وفي النكاح، باب الثيبات، وباب طلب الولد، وباب تستحد المغيبة وتمتشط، وفي النفقات، باب عون المرأة زوجها في ولده، وفي الدعوات، باب الدعاء للمتزوج، ومسلم رقم (٧١٥) في صلاة المسافرين، باب استحباب تحية المسجد بركعتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصلاة (٥٩) وفي الاستقراض (٧:٢) عن خلاد بن يحيى، وفي الهبة (١٢:١) عن ثابت بن محمد.\nكلاهما عن مسعر. وفي الجهاد (١٩٧:١) عن سليمان بن حرب، وفي الاستقراض لا بل في الجهاد (١٩٨) عن أبي الوليد. وفي الهبة (٢٢:٢) عن بندار، عن غندر.\nثلاثتهم عن شعبة.\nوقال البخاري في الجهاد (١٩٨) عقب حديث وكيع: وزاد معاذ، عن شعبة فذكر زيادة. ومسلم في الصلاة (١١٩:٣) عن أحمد بن جواس الحنفي، عن عبد الله الأشجعي، عن سفيان، عنه، به، وفي الصلاة (١٢٠:١) وفي البيوع (٤٢:٢) عن عبيد الله بن معاذ، عن أبيه، وفي البيوع (٤٢:٩) عن يحيى ابن حبيب بن عربي. عن خالد بن الحارث.\nكلاهما عن شعبة به. وأبو داود في البيوع (١١:٢) عن أحمد بن حنبل، عن يحيى، عن مسعر بالقصة الأولى، والنسائي في البيوع (٥١:١) عن محمد بن عبد الأعلى، عن خالد بالقصة الأولى. و(٥١:١) عن محمد بن منصور ومحمد بن عبد الله بن يزيد.\nكلاهما عن سفيان بن عيينة، عن مسعر بالقصة الأولى. وفي السير في الكبرى عن عمرو بن يزيد، عن بهز ابن أسد. عن شعبة. بالقصة الثانية.\nوبعضهم يزيد على بعض في الحديث، ومنهم من ذكر فيه قصة البعير.\nكلهم عن محارب بن دثار السدوسي الكوفي فذكره. تحفة الأشراف (٢/٢٦٤- ٢٦٥) .","vol":"6","page":249},{"text":"٤٣٥٥ - (د خ م) كعب بن مالك - ﵁ -: قال: «كان رسولُ الله -ﷺ- إِذا قَدِمَ من سفر بدأ بالمسجد، فصلَّى فيه ركعتين، ثم جلس للناس» . أَخرجه أبو داود.\nوهو طرف من حديثِ توبةِ كعب بن مالك، وقد ذُكِر في تفسير سورة براءة في حرف التاء، وقد أخرجه البخاري ومسلم بتمامه (١) .\n_________\n(١) رواه أبو داود رقم (٢٧٨١) في الجهاد، باب في الصلاة عند القدوم من السفر، وإسناده صحيح، ورواه أيضًا مطولًا البخاري ومسلم، وقد تقدم برقم (٦٦٢) في حرف التاء في تفسير سورة براءة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"6","page":250},{"text":"٤٣٥٦ - (س) أبو سعيد [بن] المعلى - ﵁ -: قال: «كنا نَغْدُو إِلى السوق على عهدِ رسولِ الله - ﷺ-، فَنَمُرُّ على المسجدِ، فنُصلِّي فيه» . أَخرجه النسائي (١) .\n_________\n(١) ٢ / ٥٥ في المساجد، باب صلاة الذي يمر على المسجد، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه النسائي (٢/٥٥) . وفي الكبرى (٧٢٢) قال: أخبرنا محمد بن عبد الله بن عبد الحكم بن أعين. قال: حدثنا شعيب. قال: حدثنا الليث. قال: حدثنا خالد، عن ابن أبي هلال. قال: أخبرني مروان بن عثمان، أن عبيد بن حنين أخبره. فذكره.","vol":"6","page":250},{"text":"<span data-type=\"title\" id=toc-851>صلاة الاستخارة</span>\n٤٣٥٧ - (خ د ت س) جابر بن عبد الله - ﵄ -: قال: «كان رسولُ الله - ﷺ- يُعَلِّمنا الاستخارةَ في الأمورِ كلِّها، كما يعلِّمنا السورةَ من القرآن، يقول: إِذا همَّ أحدُكم بالأمرِ فليركَعْ ركعتين من غيرِ الفريضةِ، ثم ليقل: اللهم إني أستخيرُكَ بعلمكَ، وأسْتَقْدِرُك بقدرتكَ، وأَسأَلكَ من فضلك العظيم، فإنك تقدِر ولا أقدر، وتعلم ولا أعلم، وأنت علامُ الغيوب، ⦗٢٥١⦘ اللهم إِن كنتَ تعلم أن هذا الأمْرَ خير لي في ديني، ومعاشي، وعاقبةِ أمري - أو قال: عاجِلِ أمري وآجِلِهِ - فاقْدُرْهُ لي ويسِّرْهُ لي، ثم بارك لي فيه، اللهم إن كنتَ تعلمُ أنَّ هذا الأمر شَرّ لي في دِيني ومعاشي وعاقبةِ أمري - أو قال: في عاجِلِ أمري وآجِلهِ - فاصْرِفه عَنِّي، واصرفْني عنه، واقْدُرْ لِي الخيرَ حيث كان، ثم رَضِّني به. قال: ويُسَمِّي حاجَتَه» . أخرجه البخاري، وأبو داود، والترمذي، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاستخارة) في الأمور: طلبُ الخِيرة فيها، واستعلام ما عند الله تعالى فيها.\n(أستَقْدِرك) لكذا، أي: أطلب منك أن تُقْدِرني عليه.\n(فاقدره لي): قَدَرْتُ الشيء أقدره: أي قَدَّرْتُه وهيأته، وليلة القدر: هي الليلة التي تقدَّر فيها الأرزاق.\n_________\n(١) رواه البخاري ١١ / ١٥٥ - ١٥٨ في الدعوات، باب الدعاء عند الاستخارة، وفي التطوع، باب ما جاء في التطوع مثنى مثنى، وفي التوحيد، باب قول الله تعالى: ﴿قل هو القادر﴾، وأبو داود رقم (١٥٣٨) في الصلاة، باب في الاستخارة، والترمذي رقم (٤٨٠) في الصلاة، باب ما جاء في صلاة الاستخارة، والنسائي ٦ / ٨٠ و٨١ في النكاح، باب كيف الاستخارة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٤٤) قال: حدثنا إسحاق بن عيسى، وأبو سعيد -يعني مولى بني هاشم-. وعبد بن حميد (١٠٨٩) قال: حدثني خالد بن مخلد، والبخاري (٢/٧٠) قال: حدثنا قتيبة. وفي (٨/١٠١)، وفي الأدب المفرد (٧٠٣) قال: حدثنا مُطرّف بن عبد الله أبو مصعب. وفي (٩/١٤٤) قال: حدثني إبراهيم بن المنذر، قال: حدثنا معن بن عيسى. وأبو داود (١٥٣٨) قال: حدثنا عبد الله بن مسلمة القعنبي، وعبد الرحمن بن مقاتل، خال القعنبي، ومحمد بن عيسى، وابن ماجة (١٣٨٣) قال: حدثنا أحمد بن يوسف السلمي، قال: حدثنا خالد بن مخلد. والترمذي (٤٨٠) قال: حدثنا قتيبة. وعبد الله بن أحمد (٣/٣٤٤) قال: حدثناه منصور بن أبي مزاحم. والنسائي (٦/٨٠)، وفي عمل اليوم والليلة (٤٩٨) قال: أخبرنا قتيبة.\nجميعا - إسحاق، وأبو سعيد، وخالد، وقتيبة، ومطرف، وابن المنذر، ومعن، والقعنبي، وابن مقاتل، ومحمد بن عيسى، ومنصور- قالوا: حدثنا عبد الرحمن بن أبي الموالي، عن محمد بن المنكدر، فذكره.","vol":"6","page":250},{"text":"<span data-type=\"title\" id=toc-852>صلاة الحاجة</span>\n٤٣٥٨ - (ت) عبد الله بن أبي أوفى - ﵁ -: قال: قال رسول الله ⦗٢٥٢⦘ ﷺ-: «مَن كانت له إِلى الله حاجة، أو إِلى أحد من بني آدمَ فليَتوضَّأُ ولْيُحْسِنِ الوضوءَ، ثم ليصلِّ ركعتين، ثم لِيُثْنِ على الله، ولْيُصلِّ على النبيِّ - ﷺ-، ثم ليقل: لا إِله إِلا الله الحليمُ الكريمُ، سبحان الله ربِّ العرشِ العظيم: الحمدُ لله رب العالمين، أسألكَ موجباتِ رحمتكَ، وعزائمَ مغفرتك، والغنيمةَ من كلِّ بِرّ، والسلامةَ من كل إِثم، لا تدعْ لي ذنبًا إِلا غفرتَهُ، ولا همًّا إِلا فَرَّجْتَه، ولا حاجة هي لكَ رِضىً إِلا قضيتَها يا أرحم الراحمين» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُوجِباتِ رحمتكَ): ما يوجبُ الرحمةَ من الأعمال الصالحة والطاعات.\n(عزائم مغفرتك): عزائم المغفرة: الأسباب التي يعزمُ له بها الغفران ويُحقِّقُهُ.\n_________\n(١) رقم (٤٧٩) في الصلاة، باب ما جاء في صلاة الحاجة، ورواه أيضًا ابن ماجة رقم (١٣٨٤) في إقامة الصلاة، باب ما جاء في صلاة الحاجة، والحاكم ١ / ٣٢٠، وفي إسناده قائد بن عبد الرحمن، وهو متروك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (١٣٨٤) قال: حدثنا سويد بن سعيد، قال: حدثنا أبو عاصم العَبّاداني. والترمذي (٤٧٩) قال: حدثنا علي بن عيسى بن يزيد البغدادي، وعبد الله بن مُنير. قالا: حدثنا عبد الله بن بكر السهمي.\nكلاهما - أبو عاصم، وعبد الله- عن فَائد بن عبد الرحمن، فذكره.\nوقال الترمذي: هذا حديث غريب، وفي إسناده مقال، فائد بن عبد الرحمن يضعف في الحديث، وفائد هو «أبو الورقاء» .","vol":"6","page":251},{"text":"<span data-type=\"title\" id=toc-853>صلاة التسبيح</span>\n٤٣٥٩ - (د ت) عبد الله بن عباس، وأبو رافع - ﵃ -: أن النبيَّ - ﷺ- قال للعباس بن عبد المطلب: «يا عباسُ، يا عمَّاهُ، ألا أُعطيكَ، ألا أمنَحُكَ، ألا أُجِيزُكَ، أَلا أفعلُ بكَ؟ عشرُ خِصال إِذا أنتَ فعلتَ ذلك غَفَرَ اللهُ لكَ ⦗٢٥٣⦘ ذَنبَكَ: أَوَّلَهُ وآخِرَهُ، قديمَه وحديثَه، خطأَه وعمْدَه، صغيرَه وكبيرَه، سِرَّه وعلانيتَه؟ عشرُ خصال: أن تُصلِّي أربع ركعات، تقرأُ في كلِّ ركعة فاتحةَ الكتاب، وسورة، فإذا فرغتَ من القراءةِ في أوَّلِ ركعة وأنتَ قائم، قلتَ: سبحانَ الله، والحمدُ لله، ولا إِله إِلا الله، واللهُ أكبر - خمسَ عَشْرَةَ مرة - ثم تركعُ فتقولُها وأنتَ راكع عشرًا، ثم تَرفَعُ رأْسك من الركوعِ فتقولها عشرًا، ثم تهوي ساجدًا فتقولُها وأنتَ ساجد عشرًا، ثم ترفعُ رأسَكَ من السجود فتقولُها عشرًا، ثم تسجدُ فتقولها عشرًا، ثم ترفع رأْسك فتقولُها عشرًا، فذلك خمس وسبعون في كل ركعة، تفعلُ ذلك في أربع ركعات. إن استطعتَ أن تُصَلِّيَها في كلِّ يوم مرة فافعلْ، فإن لم تفعلْ ففي كلِّ جمعة، فإن لم تَفْعَل ففي كلِّ شهر مَرَّة، فإن لم تفعلْ ففي كلِّ سَنَة مَرَّة، فإِن لم تفعلْ ففي كُلِّ عمرِكَ مَرَّة» . أخرجه أبو داود عن ابن عباس.\nوله في أخرى عن أبي الجوزاء، حدَّثني رَجُل كانت له صحبة - يرون أنهُ عبدُالله بنُ عمرو - قال: «ائْتِني غدًا أحْبُوكَ، وأُثِيبُكَ، وأُعطيكَ، حتى ظننتُ أنه يُعطيني عطية، قال: إِذا زال النهارُ فقُمْ فصلِّ أربعَ رَكعات ... فذكر نحوه، قال: ثم ترفع رأسك - يعني: من السجود - وفي نسخة من السجدة الثانية - فاسْتَوِ جالسًا ولا تقم حتى تُسبِّحَ عشرًا، وتُهلِّلَ عشرًا، وتحمَدَ عشرًا، وتكبِّر عشرًا، ثم تصنعُ ذلك في الأربع ركعات، قال: فإنك ⦗٢٥٤⦘ لو كنت أعظم أهل الأرض ذنبًا غُفِرَ لك بذلك، قلتُ: فإن لم أَستطع أن أُصلِّيَها تلكَ الساعةَ؟ قال: صَلِّهَا من الليل والنهار» .\nقال أبو داود: رواه أبو الجوزاء عن عبد الله بن عَمرو موقوفًا.\nوفي رواية الأنصاري: «أَنَّ رسولَ الله - ﷺ- قال لجعفر بهذا ... الحديث، فذكر نحوه - قال في السجدة الثانية من الركعة الأولى» .\nوأخرجه الترمذي عن أبي رافع قال: قال النبيُّ - ﷺ- للعباس: «يا عمِّ [أَلا أَصِلُكَ] ألا أحْبُوكَ، ألا أَنْفَعُكَ؟ قال: بلى يا رسولَ الله، قال: يا عمِّ صلِّ أربعَ رَكَعَات تقرأُ في كل ركعة بفاتحةِ الكتاب، وسورة، فإذا انقضتْ القراءةُ فقل: الله أكبر، والحمد لله، ولا إِله إِلا الله، وسبحانَ الله، خمسَ عشرة مرة قبلَ أَن تركع ... وذكر مثله، فذلك خمس وسبعون في كل ركعة، وهي ثلاثمائة في أربع ركعات، فلو كانت ذُنُوبك مثْلَ رمْلِ عالِج غَفَرَهَا اللهُ لك، قال: يا رسولَ الله، ومن لم يستطعْ أن يقولها في يوم؟ قال: إِن لم تستطع أن تقولها في يوم فَقُلْها في جمعة، فإن لم تستطعْ أن تقولَها في جمعة فقلها في شهر، فلم يزل يقول له حتى قال: فقلها في سنة» (١) . ⦗٢٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَمْنَحُك) المِنْحةُ: العَطيَّةُ.\n(أُجِيزُكَ): الجائزة: ما يعطى الوافد والقاصد، وأصل الجائزة: أن يُعطِيَ الرجلُ الرجلَ ماء، أو يجيزه ليذهب لوجهه، يقول الرجل إذا ورد ماء لقيِّم الماء: أجزني ماء، أي: أعطني ماء حتى أذهبَ لوجهي، ثم كَثُرَ حتى سموا الغِبطَةَ: جائزة.\n(أَحْبُوكَ): الحِبَاء: العَطِيَّةُ.\n_________\n(١) رواه أبو داود رقم (١٢٩٧) و(١٢٩٨) و(١٢٩٩) في الصلاة، باب صلاة التسبيح، والترمذي رقم (٤٨٢) في الصلاة، باب ما جاء في صلاة التسبيح، ورواه أيضًا ابن ماجة رقم (١٣٨٦) في إقامة الصلاة، باب ما جاء في صلاة التسبيح، والحاكم في \" المستدرك \" ١ / ٣١٧ و٣١٨ وصححه ووافقه الذهبي، وهو حديث صحيح لطرقه وشواهده الكثيرة، وقد صححه جماعة من العلماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٩٧) . وابن ماجة (١٣٨٧) . وابن خزيمة (١٢١٦) قالوا: حدثنا عبد الرحمن ابن بشر بن الحكم النيسابوري، قال: حدثنا موسى بن عبد العزيز، قال: حدثنا الحكم بن أبان، عن عكرمة، فذكره.\n(*) أخرجه ابن خزيمة (١٢١٦) قال: حدثناه محمد بن رافع، قال: حدثنا إبراهيم بن الحكم بن أَبان، عن أبيه، عن عكرمة، مرسلا، لم يقل فيه: -عن ابن عباس-.\nوأما عن أبي رافع:\nأخرجه ابن ماجة (١٣٨٦) قال: حدثنا موسى بن عبد الرحمن أبو عيسى المسروقي. والترمذي (٤٨٢) قال: حدثنا أبو كُريب محمد بن العلاء.\nكلاهما - موسى بن عبد الرحمن، وأبو كريب- عن زيد بن الحباب. قال: حدثنا موسى بن عبيدة. قال: حدثني سعيد بن أبي سعيد، مولى أبي بكر بن عمرو بن حزم، فذكره.\nوقال الترمذي: هذا حديث غريب من حديث أبي رافع.","vol":"6","page":252},{"text":"<span data-type=\"title\" id=toc-854>خاتمة كتاب الصلاة تتضمن أحاديث متفرقة [</span>مشتملة على عشرة أنواع]\n<span data-type=\"title\" id=toc-855>[النوع الأول]: الانصراف عن الصلاة</span>\n٤٣٦٠ - (خ م د س) عبد الله بن مسعود - ﵁ -: قال: «لا يجعلْ أحدكم للشيطان شيئًا من صلاته، يُرَى أَنَّ حَقًّا عليه أن لا ينصرفَ إِلا عن يمينه، لقد رأيتُ رسولَ الله - ﷺ- كثيرًا ينصرف عن يساره» . أخرجه البخاري، ومسلم، وأَبو داود، والنسائي، إِلا أَن أبا داود قال: «أكثرُ ما ينصرف عن شماله» . قال عمارة: «أتيتُ المدينةَ بعدُ، فرأيتُ منازلَ النبيِّ - ﷺ ⦗٢٥٦⦘ عن يساره» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٨٠ في صفة الصلاة، باب الانفتال والانصراف عن اليمين والشمال، ومسلم رقم (٧٠٧) في صلاة المسافرين، باب جواز الانصراف عن اليمين والشمال، وأبو داود رقم (١٠٤٢) في الصلاة، باب كيف الانصراف من الصلاة، والنسائي ٣ / ٨١ في السهو، باب الانصراف في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه الحميدي (١٢٧) قال: حدثنا سفيان. وأحمد (١/٣٨٣) (٣٦٣١) قال: حدثنا أبو معاوية، وابن نمير. (ح) ويحيى. وفي (١/٤٢٩) (٤٠٨٤) قال: حدثنا يحيى. (ح) وأبو معاوية. (ح) وابن جعفر، قال: حدثنا شعبة. وفي (١/٤٦٤) (٤٤٢٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (١٣٥٧) قال: أخبرنا أبو الوليد الطيالسي، قال: حدثنا شعبة. والبخاري (١/٢١٦) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. ومسلم (٢/١٥٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، وعيسى بن يونس، (ح) وحدثناه علي بن خَشْرَم، قال: أخبرنا عيسى. وأبو داود (١٠٤٢) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا شعبة. وابن ماجة (٩٣٠) قال: حدثنا علي بن محمد، قال: حدثنا وكيع (ح) وحدثنا أبو بكر بن خلاد، قال: حدثنا يحيى بن سعيد. والنسائي (٣/٨١) . وفي الكبرى (١١٩٢) قال: أخبرنا أبو حفص عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (١٧١٤) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة. (ح) وحدثنا علي بن خَشرم، قال: حدثنا عيسى. (ح) وحدثنا هارون بن إسحاق، قال: حدثنا ابن فضيل. (ح) وحدثنا سَلْم بن جُنادة، قال: حدثنا وكيع. (ح) وحدثنا بُنْدار، قال: حدثنا ابن أبي عدي، قال: أنبأنا شعبة. (ح) وحدثنا بشر بن خالد العسكري، قال: وأخبرنا محمد، يعني ابن جعفر، عن شعبة. عشرتهم - سفيان، وأبو معاوية، وعبد الله بن نمير، ويحيى بن سعيد، وشعبة، ووكيع، وجرير، وعيسى بن يونس، وأبو أسامة، وابن فضيل- عن سليمان الأعمش، قال: سمعت عُمارة بن عمير.\n٢ - وأخرجه أحمد (١/٤٠٨) (٣٨٧٢) قال: حدثنا يونس، قال: حدثنا ليث، عن يزيد بن أبي حبيب. وفي (١/٤٥٩) (٤٣٨٣) قال: حدثنا يعقوب، قال: حدثنا أبي. وفي (١/٤٥٩) (٤٣٨٤) قال: حدثنا حجاج، قال: حدثنا ليث بن سعد، قال: حدثني يزيد بن أبي حبيب. كلاهما -يزيد، وإبراهيم بن سعد والد يعقوب - عن محمد بن إسحاق، قال: حدثني عبد الرحمن بن الأسود.\nكلاهما - عمارة بن عمير، وعبد الرحمن بن الأسود - عن الأسود بن يزيد، فذكره.\n(*) رواية عبد الرحمن بن الأسود: «أن رسول الله -ﷺ- كان عامة ما ينصرف من الصلاة على يساره إلى الحجرات» .","vol":"6","page":255},{"text":"٤٣٦١ - (د ت) قبيصة بن هلب: عن أبيه [هُلْب] قال: «كان رسولُ الله - ﷺ- يَؤُمُّنا: فينصرفُ على جانبيه جميعًا، على يمينه، وعلى شماله» . أَخرجه الترمذي.\nوفي رواية أبي داود: «أنه صلَّى مع النبيِّ - ﷺ-، فكان ينصرف عن شِقَّيه» (١) .\n_________\n(١) رواه أبو داود رقم (١٠٤١) في الصلاة، باب كيف الانصراف من الصلاة، والترمذي رقم (٣٠١) في الصلاة، باب ما جاء في الانصراف عن يمينه وعن شماله، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٢٦، وقال الترمذي: هذا حديث حسن، وهو كما قال، قال الترمذي: وفي الباب عن عبد الله بن مسعود، وأنس، وعبد الله بن عمرو، وأبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"6","page":256},{"text":"٤٣٦٢ - (ط) واسع بن حَبان: قال: «كنت أُصلِّي، وعبدُ الله بنُ عمرَ مُسْنِد ظهره إِلى جدار القِبْلَةِ، فلما قضيتُ صلاتي انصرفتُ إِليه من قِبَلِ شِقِّيَ الأيسرِ، فقال عبدُ اللهِ بنُ عمر: ما منعكَ أَن تنصرفَ عن يمينك؟ قال: فقلت: رأيتكَ فانصرفتُ إِليك: قال عبد الله: فإنك قد أَصبتَ، إن قائلًا يقول: انصرف عن يمينك، فإذا كنتَ تصلِّي فانصرف حيث شئت؟ إن شئتَ على يمينك، وإن شئت على يسارك» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ١٦٩ في قصر الصلاة، باب العمل في جامع الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (الموطأ) (٤٠٨) عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، عن عمه واسع بن حبان، فذكره.","vol":"6","page":256},{"text":"٤٣٦٣ - (م س) إسماعيل بن عبد الرحمن السدي: قال: «سألتُ أنسَ بنَ مالك: كيف أنصرفُ إِذا سلَّمتُ: عن يميني، أو عن يساري؟ قال: أَمَّا أنا فأكثرُ ما رأيتُ النبيَّ - ﷺ- ينصرف عن يمينه» . أخرجه مسلم، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٧٠٨) في صلاة المسافرين، باب جواز الانصراف من الصلاة عن اليمين وعن الشمال، والنسائي ٣ / ٨١ في السهو، باب الانصراف من الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٣) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، وفي (٣/١٧٩) قال: حدثنا وكيع، قال: حدثني سفيان. وفي (٣/٢١٧) قال: حدثنا حميد بن عبد الرحمن الرؤاسي، قال: حدثنا حسن بن يزيد الكوفي، وفي (٣/٢٨٠) قال: حدثنا عفان، قال: حدثنا أبو عوانة. والدارمي (٤٣٥٨) قال: أخبرنا عبيد الله بن موسى، عن إسرائيل. وفي (١٣٥٩) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان. ومسلم (٢/١٥٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وفيه (٢/١٥٣) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، قالا: حدثنا وكيع، عن سفيان. والنسائي (٣/٨١) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو عوانة.\nأربتعهم - سفيان، وحسن، وأبو عوانة، وإسرائيل - عن السدي وإسماعيل بن عبد الرحمن، فذكره.","vol":"6","page":257},{"text":"٤٣٦٤ - (س) عائشة - ﵂ -: قالت: «رأَيتُ رسولَ الله - ﷺ- يشرب قائمًا وقاعدًا، ويصلي حافيًا ومُنْتَعِلًا، وينصرف عن يمينه، وعن شماله» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ٨٢ في السهو، باب الانصراف من الصلاة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/٨١) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا بقية، قال: حدثنا الزبيدي أن مكحولا حدثه أن مسروق بن الأجدع حدثه، فذكره.","vol":"6","page":257},{"text":"٤٣٦٥ - (د س) يزيد بن الأسود - ﵁ -: قال: «صلَّيتُ خَلْفَ رسولِ الله - ﷺ-، فكان إِذا انصرفَ انْحَرفَ» . أخرجه أبو داود.\nوفي رواية النسائي: «أنه صلَّى مع رسولِ الله - ﷺ- صلاةَ الصبح، فلما صلَّى انحرفَ» (١) .\n_________\n(١) رواه أبو داود رقم (٦١٤) في الصلاة، باب الإمام ينحرف بعد التسليم، والنسائي ٣ / ٦٧ في السهو، باب الانحراف بعد التسليم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"6","page":257},{"text":"٤٣٦٦ - (د) البراء بن عازب - ﵁ -: قال: «كنا إذا صَلَّينا خَلفَ رسولِ الله - ﷺ- أحْبَبْنا أن نكونَ عن يمينه، فيُقْبلُ علينا بوجهه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٦١٥) في الصلاة، باب الإمام ينحرف بعد التسليم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"6","page":257},{"text":"<span data-type=\"title\" id=toc-856>[النوع الثاني]: الجهر بالذكر بعد الصلاة</span>\n٤٣٦٧ - (خ م د س) عبد الله بن عباس - ﵄ -: قال: «إِنَّ رَفْعَ الصوتِ بالذِّكْرِ، حين ينصرفُ الناسُ من المكتوبة: كان على عهدِ رسولِ الله - ﷺ-، وقال ابنُ عباس: كنتُ أعلمُ إِذا انصرفوا بذلك، إِذا سمعتُه» .\nوفي رواية: «ما كنا نعرف انقضاءَ صلاةِ رسول الله -ﷺ- إِلا بالتكبير»، قال عمرو [بن دينار]: وأخبرني به أبو مَعْبَد، ثم أنكره بعدُ.\nأخرجه البخاري، ومسلم، وأبو داود، إِلا أَن أبا داود قال في الأولى: «[كنتُ أعلم إِذا انصرفوا] بذلك، وأسمعه» . وأخرج النسائي الرواية الثانية (١) .\n_________\n(١) رواه البخاري ٢ / ٢٦٩ في صفة الصلاة، باب الذكر بعد الصلاة، ومسلم رقم (٥٨٣) في المساجد، باب الذكر بعد الصلاة، وأبو داود رقم (١٠٠٢) و(١٠٠٣) في الصلاة، باب التكبير بعد الصلاة، والنسائي ٣ / ٦٧ في السهو، باب التكبير بعد تسليم الإمام، قال الحافظ في \" الفتح \": قال النووي: حمل الشافعي هذا الحديث على أنهم جهروا به وقتًا يسيرًا لأجل تعليم صفة الذكر، لا أنهم داوموا على الجهر به، والمختار أن الإمام والمأموم يخفيان الذكر إلا إن احتيج إلى التعليم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجها أحمد (١/٣٦٧) (٣٤٧٨) قال: حدثنا عبد الرزاق،وابن بكر. والبخاري (١/٢١٣) قال: حدثنا إسحاق بن نصر، قال: حدثنا عبد الرزاق. ومسلم (٢/٩١) قال: حدثنا محمد بن حاتم، قال: أخبرنا محمد بن بكر (ح) وحدثني إسحاق بن منصور، قال: أخبرنا عبد الرزاق. وأبو داود (١٠٠٣) قال: حدثنا يحيى بن موسى البلخي، قال: حدثنا عبد الرزاق. وابن خزيمة (١٧٠٧) قال: حدثنا الحسن بن مهدي، قال: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق، وابن بكر - قالا: أخبرنا ابن جريج، قال: أخبرنا عمرو بن دينار، أن أبا معبد مولى ابن عباس، أخبره، فذكره.\nوالرواية الثانية:\nأخرجه الحميدي (٤٨٠) . وأحمد (١/٢٢٢) (١٩٣٣) . والبخاري (١/٢١٣) قال: حدثنا علي بن عبد الله. ومسلم (٢/٩١) قال: حدثنا زهير بن حرب (ح) وحدثنا ابن أبي عمر. وأبو داود (١٠٠٢) قال: حدثنا أحمد بن عبدة. والنسائي (٣/٦٧) .، وفي الكبرى (١١٦٧) قال: أخبرا بشر بن خالد العسكري، قال: حدثنا يحيى بن آدم. وابن خزيمة (١٧٠٦) قال: حدثنا عبد الجبار بن العلاء.\nثمانيتهم - الحميدي، وأحمد بن حنبل، وعلي، وزهير، وابن أبي عمر، وأحمد بن عبدة، ويحيى بن آدم، وعبد الجبار - عن سفيان بن عيينة، عن عمرو بن دينار، عن أبي معبد مولى ابن عباس، فذكره.\nقال عمرو: فذكمرت ذلك لأبي معبد، فأنكره، وقال: لم أحدثك بهذا. قال عمرو: وقد أخبرنيه قبل ذلك.","vol":"6","page":258},{"text":"<span data-type=\"title\" id=toc-857>[النوع الثالث]: الفصل بين الصلاتين</span>\n٤٣٦٨ - (د) الأزرق بن قيس: قال: «صلَّى بنا إمام لنا، يُكْنى أبا رِمْثَة، فقال: صلَّيْتُ هذه الصلاةَ [أَو مِثْلَ هذهِ الصلاةِ] معَ رسولِ الله - ﷺ-، وكان أبو بكر وعمرُ يقومان في الصفِّ المقدَّم عن يمينه، وكان رجل ⦗٢٥٩⦘ قد شهد التكبيرة الأولى من الصلاة، فصلَّى رسولُ الله - ﷺ- صلاتَه، ثم سلم عن يمينه وعن يساره، حتى رأينا بياض خَدَّيْه، ثم انفَتَلَ كانْفِتال أبي رِمْثةَ - يعني: نَفْسَهُ - فقام الرَّجُلُ الذي أدْرَكَ معه التكبيرة الأولى من الصلاة ليشفَع، فوَثَبَ عمرُ، فأخذ بمنكبه فهزَّه، ثم قال: اجلس فإنه لم يَهْلِكْ أهلُ الكتاب إِلا أنهم لم يكن بين صلواتهم فَصْل، فرفع النبيُّ - ﷺ- بَصَرَهُ، فقال: أَصابَ اللهُ بك يا ابن الخطاب» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٠٠٧) في الصلاة، باب في الرجل يتطوع في مكانه الذي صلى فيه المكتوبة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٠٠٧) قال: حدثنا عبد الوهاب بن نجدة. قال: حدثنا أشعث ابن شعبة، عن المنهال بن خليفة، عن الأزرق بن قيس. فذكره.\n(*) قال أبو داود: وقد قيل: أبو أمية. مكان أبي رمثة.","vol":"6","page":258},{"text":"<span data-type=\"title\" id=toc-858>[النوع الرابع]: الخروج من المسجد بعد الأذان</span>\n٤٣٦٩ - (م س د ت) أبو هريرة - ﵁ -: قال أبو الشَّعْثاء: «كنا قعودًا في المسجد مع أبي هريرة، فأذَّنَ المُؤذِّنُ، فقام رجل يمشي، فأَتْبَعَهُ أبو هريرة بَصرَه حتى خرجَ من المسجد. فقال أبو هريرة: أمَّا هذا فقد عصى أبا القاسم - ﷺ-» . أخرجه مسلم، والنسائي.\nوفي رواية أبي داود قال: «كنا مع أبي هريرة في المسجد، فخرج رجل حين أذَّن المؤذن بالعصر، فقال أبو هريرة: أمَّا هذا ... وذكر الحديث» . ⦗٢٦٠⦘\nوفي رواية الترمذي قال: «رأَى أبو هريرة رجلًا يخرج من المسجد بعد ما أُذِّن فيه للعصر ... فذكر الحديث» (١) .\n_________\n(١) رواه مسلم رقم (٦٥٥) في المساجد، باب النهي عن الخروج من المسجد إذا أذن المؤذن، وأبو داود رقم (٥٣٦) في الصلاة، باب الخروج من المسجد بعد الأذان، والترمذي رقم (٢٠٤) في الصلاة، باب ما جاء في كراهية الخروج من المسجد بعد الأذان، والنسائي ٢ / ٢٩ في الأذان، باب التشديد في الخروج من المسجد بعد الأذان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٩٩٨) قال: حدثنا سفيان. قال: حدثنا عمر بن سعيد بن مسروق الثوري. وأحمد (٢/٥٠٦) قال: حدثنا يزيد. قال: أخبرنا المسعودي. وفي (٢/٥٣٧) قال: حدثنا هاشم. قال: حدثنا المسعودي وشريك. و(٢/٥٣٧) قال: حدثنا هاشم. قال: حدثنا شريك، عن المسعودي. ومسلم (٢/١٢٥) قال: حدثنا ابن أبي عمر المكي. قال: حدثنا سفيان - هو ابن عيينة -، عن عمر بن سعيد. والنسائي (٢/٢٩) وفي الكبرى (١٥٧٣) قال: أخبرنا محمد بن منصور، عن سفيان، عن عمر بن سعيد. ثلاثتهم - عمر بن سعيد، والمسعودي، وشريك - عن أشعث بن سليم.\n٢ - وأخرجه أحمد (٢/٤١٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤١٦) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٢/٤٧١) قال: حدثنا وكيع، عن سفيان. والدارمي (١٢٠٨) قال: أخبرنا سعيد بن عامر، عن شعبة. ومسلم (٢/١٢٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو الأح-وص. وأبو داود (٥٣٦) قال: حدثنا محمد بن كثير. قال: حدثنا سفيان. وابن ماجة (٧٣٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو الأحوص. والترمذي (٢٠٤) قال: حدثنا هناد. قال: حدثنا وكيع، عن سفيان. وابن خزيمة (١٥٠٦) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثنا عمرو بن علي، قال: حدثنا يحيى - يعني ابن سعيد -. قال: حدثنا شعبة. ثلاثتهم - شعبة، وسفيان الثوري، وأبو الأحوص - عن إبراهيم بن مهاجر.\n٣ - وأخرجه النسائي (٢/٢٩) . وفي الكبرى (١٥٧٤) قال: أخبرنا أحمد بن عثمان بن حكيم. قال: حدثنا جعفر بن عون عن أبي عميس، قال: أخبرنا أبو صخرة.\nثلاثتهم - أشعث بن سليم، وإبراهيم بن مهاجر، وأبو صخرة جامع بن شداد - عن أبي الشعثاء، فذكره.\n(*) في حديث زاد: «.... ثم قال: أمرنا رسول الله -ﷺ-: إذا كنتم في المسجد فنودي بالصلاة، فلا يخرج أحدكم حتى يصلي» .","vol":"6","page":259},{"text":"<span data-type=\"title\" id=toc-859>[النوع الخامس]: المقام بعد الصلاة</span>\n٤٣٧٠ - (م ت د س) سماك بن حرب (١): قال: قلتُ لجابر بنِ سَمُرَةَ: «أكنتَ تجالس رسولَ الله -ﷺ-؟ قال: نَعم، كثيرًا، كان لا يقوم من مُصلاه الذي صلى فيه الصبح، أو الغَداة حتى تطلعَ الشمسُ، فإذا طلعتِ الشمسُ قام، وكانوا يتحدَّثون فيأخذونَ في أمر الجاهلية، فيضحكون، ويتبسَّم رسولُ الله - ﷺ-» .\nوفي رواية: «أن النبيَّ -ﷺ- كان إذا صلى الفجر جلس في مُصَلاه حتى تَطْلُعَ الشمسُ حَسنًا (٢)» . أخرجه مسلم.\nوأخرجه الترمذي قال: «كان النبيُّ - ﷺ- إِذا صلى الفجرَ قَعَدَ في مُصَلاه حتى تَطْلُعَ الشمسُ» .\nوأخرجه أبو داود مثل الأولى إِلى قوله: «فإذا طلعت الشمس قام» . ⦗٢٦١⦘\nوأخرج الثانية، وقال: «تربَّع في مجلسه» وأخرجه النسائي (٣) .\n_________\n(١) في الأصل: سهل بن حرب، وهو تحريف.\n(٢) قال النووي في شرح \" مسلم \" هو بفتح السين وبالتنوين: أي طلوعًا حسنًا، أي مرتفعة.\n(٣) رواه مسلم رقم (٦٧٠) في المساجد، باب فضل الجلوس في مصلاه بعد الصبح، وأبو داود رقم (١٢٩٤) في الصلاة، باب صلاة الضحى، والترمذي رقم (٥٨٥) في الصلاة، باب ذكر ما يستحب من الجلوس في المسجد بعد صلاة الصبح حتى تطلع الشمس، والنسائي ٣ / ٨٠ في السهو، باب قعود الإمام في مصلاه بعد التسليم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٩١) قال: حدثنا أبو كامل، وأبو النضر. ومسلم (٢/١٣٢) قال: حدثنا أحمد بن عبد الله بن يونس. وفي (٢/١٣٢) و(٧/٧٨) قال: حدثنا يحيى بن يحيى. وأبو داود (١٢٩٤) قال: حدثنا ابن نفيل، وأحمد بن يونس. والنسائي (٣/٨٠) وفي عمل اليوم والليلة (١٧٠) قال: أخبرنا أحمد ابن سليمان، قال: حدثنا يحيى بن آدم.\nستتهم - أبو كامل، وأبو النضر، وأحمد، ويحيى بن يحيى، وابن نفيل، ويحيى بن آدم - عن زهير بن أبي خيثمة.\n٢ - وأخرجه أحمد (٥/٨٦ و٨٨) قال: حدثنا سليمان بن داود. وفي (٥/٩١) قال: حدثنا أسود بن عامر وفي (٥/١٠٥) قال: حدثنا أبو سلمة الخزاعي. والترمذي (٢٨٥٠) . وفي الشمائل (٢٤٧) قال: حدثنا علي بن حجر.\nأربعتهم - سليمان، وأسود، وأبو سلمة، وعلي - عن شريك.\n٣ - وأخرجه أحمد (٥/١٠١) قال: حدثنا أبو سعيد. وفي (٥/١٠٧) قال: حدثنا وكيع. وفي (٥/١٠٧) قال: حدثنا عبد الرحمن. ومسلم (٢/١٣٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وأبو داود (٤٨٥٠) . وعبد الله بن أحمد (٥/١٠٠) قالا: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو داود الحفري.\nأربعتهم - أبو سعيد، ووكيع، وعبد الرحمن، وأبو داود - عن سفيان الثوري.\n٤ - وأخرجه أحمد (٥/٨٨) قال: حدثنا محمد بن جعفر. وفي (٥/١٠١) قال: حدثنا يحيى. ومسلم (٢/١٣٢) قال: حدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وابن خزيمة (٧٥٧) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر. (ح) وحدثنا أبو موسى، قال: حدثنا عبد الرحمن.\nثلاثتم - ابن جعفر، ويحيي، وعبد الرحمن - عن شعبة.\n٥ - وأخرجه أحمد (٥/٩١ و١٠٥) قال: حدثنا حسين بن علي، عن زائدة.\n٦ - وأخرجه مسلم (٢/١٣٢) قال: حدثنا قتيبة، وأبو بكر بن أبي شيبة. والترمذي (٥٨٥) . والنسائي (٣/٨٠) قال الترمذي: حدثنا، وقال النسائي: أخبرنا قتيبة بن سعيد. وعبد الله بن أحمد (٥/٩٧) قال: حدثني خلف بن هشام البزار المقرئ.\nثلاثتهم - قتيبة، وأبو بكر، وخلف - قالوا: حدثنا أبو الأحوص.\n٧ - وأخرجه مسلم (٢/١٣٢) قال: قال أبو بكر بن أبي شيبة: حدثنا محمد بن بشر، عن زكريا.\nسبعتهم - زهير، وشريك، والثوري، وشعبة، وزائدة، وأبو الأحوص، وزكريا - عن سماك بن حرب، فذكره.","vol":"6","page":260},{"text":"<span data-type=\"title\" id=toc-860>[النوع السادس]: تسمية العشاء بالعتمة</span>\n٤٣٧١ - (م د س) عبد الله بن عمر - ﵄ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «لا تَغْلِبَنَّكم الأعرابُ على اسمِ صلاتِكُم، ألا إنها العشاء، وهم يُعتِمُون بالإِبل» (١) .\nوفي رواية: «على اسم صلاتِكم العشاءِ، فإنها في كتابِ اللهِ العشاءُ، وإنها تُعْتِمُ بحِلاب الإِبلِ» . أخرجه مسلم، وأبو داود، والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُعْتِمُون): أعتم بحلاب الإبل: إذا أراحها ثم أناخها في مراحِها فحلبها حين يدخل في عتمة الليل، وهي ظلمته. ⦗٢٦٢⦘\nقال الأزهري: وكأن المعنى: لا يغرنكم فعلهم هذا عن صلاتكم، فتؤخروها، ولكن صلوها إذا كان وقتها. وحِلاب الإبل: حَلْبُها.\n_________\n(١) قال النووي في \" شرح مسلم \": معناه: أن الأعراب يسمونها العتمة لكونهم يعتمون بحلاب الإبل، أي يؤخرونه إلى شدة الظلام، وإنما اسمها في كتاب الله \" العشاء \" في قوله تعالى: ﴿ومن بعد صلاة العشاء﴾ [النور: ٥٨] فينبغي لكم أن تسموها العشاء.\n(٢) رواه مسلم رقم (٦٤٤) في المساجد، باب وقت العشاء، وأبو داود رقم (٤٩٨٤) في الأدب، باب في صلاة العتمة، والنسائي ١ / ٢٧٠ في المواقيت، باب الكراهية في أن يقال للعشاء: العتمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه الحميدي (٦٣٨) . وأحمد (٢/١٠) (٤٥٧٢) . ومسلم (٢/١١٨) قال: حدثني زهير بن حرب، وابن أبي عمر. وأبو داود (٤٩٨٤) قال: حدثنا عثمان بن أبي شيبة. وابن ماجة (٧٠٤) قال: حدثنا هشام بن عمار، ومحمد بن الصباح. والنسائي (١/٢٧٠) . وفي الكبرى (١٤٣٩) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله بن المبارك. وابن خزيمة (٣٤٩) قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن المخزومي.\nعشرتهم - الحميدي، وأحمد، وزهير، وابن أبي عمر، وعثمان، وهشام، وابن الصباح، وابن المبارك، وعبد الجبار، وسعيد - عن سفيان بن عيينة.\n٢ - وأخرجه أحمد (٢/١٨) (٤٦٨٨) قال: حدثنا يحيى. وفي (٢/٤٩) (٥١٠٠) قال: حدثنا عبد الله ابن الوليد. وفي (٢/١٤٤) (٦٣١٤) قال: حدثنا عبد الرزاق. ومسلم (٢/١١٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والنسائي (١/٢٧٠) . وفي الكبرى (١٤٣٨) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو داود - هو الحفري -.\nخمستهم - يحيى، وعبد الله بن الوليد، وعبد الرزاق، ووكيع، وأبو داود - عن سفيان الثوري.\nكلامهما - ابن عيينة، والثوري - عن عبد الله بن أبي لبيد، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"6","page":261},{"text":"<span data-type=\"title\" id=toc-861>[النوع السابع]: تسمية المغرب بالعشاء</span>\n٤٣٧٢ - (خ) عبد الله بن مغفل - ﵁ -: أن النبيَّ - ﷺ- قال: «لا تَغْلِبَنَّكم الأَعرابُ على اسم صلاتِكم المغربِ، قال: وتقول الأعراب: هي العشاءُ» . أخرجه البخاري (١) .\n_________\n(١) ٢ / ٣٦ في المواقيت، باب من كره أن يقال للمغرب: العشاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٥٥) قال: حدثنا عبد الصمد. والبخاري (١/١٤٧) قال: حدثنا أبو معمر - هو عبد الله بن عمرو - وابن خزيمة (٣٤١) قال: حدثنا عبد الوارث بن عبد الصمد بن عبد الوارث العنبري، قال: حدثني أبي.\nكلاهما - عبد الصمد، وأبو معمر - عن عبد الوارث، قال: حدثنا حسين، عن عبد الله بن بريدة، فذكره.\n(*) قال ابن خزيمة: عبد الله المزني - هو عبد الله بن المغفل -.","vol":"6","page":262},{"text":"<span data-type=\"title\" id=toc-862>[النوع الثامن]: السَّمر بعد العشاء</span>\n٤٣٧٣ - (خ م د ت) أبو برزة الأسلمي - ﵁ -: «أَنَّ رسولَ الله -ﷺ- كان يكرهُ النومَ قبل العِشاءِ، والحديثَ بعدَها» .\nأخرجه البخاري هكذا، وأخرجه هو ومسلم في جملة حديث قد تقدَّم في ذِكْرِ مواقيت الصلاة (١)، فيكون هذا أيضًا متفقًا.\nوأَخرجه الترمذي، وعند أبي داود: «كان رسولُ الله -ﷺ- يَنْهَى عن النومِ قبلَها، وعن الحديث بعدَها» (٢) .\n_________\n(١) انظر الجزء الخامس الصفحة (٢١٨) .\n(٢) رواه البخاري ٢ / ٤١ في المواقيت، باب ما يكره من النوم قبل العشاء، ومسلم رقم (٦٤٧) في المساجد، باب استحباب التبكير بالصبح، وأبو داود رقم (٣٩٨) في الصلاة، باب وقت صلاة النبي ﷺ، وكيف كان يصليها، والترمذي رقم (١٦٨) في الصلاة، باب ما جاء في كراهية النوم قبل العشاء والسمر بعدها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"6","page":262},{"text":"٤٣٧٤ - (ت) عمر بن الخطاب - ﵁ -: قال: «كان رسولُ الله -ﷺ- يَسْمُرُ مع أبي بكر في الأمر من أمر المسلمين، وأنا معهما» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٩) في الصلاة، باب ما جاء من الرخصة في السمر بعد العشاء من حديث الأعمش عن إبراهيم عن علقمة عن عمر ﵁، قال الترمذي: وقد روى هذا الحديث الحسن بن عبيد الله عن إبراهيم عن علقمة عن رجل من جعفي يقال له: قيس أو ابن قيس، عن عمر ﵁ عن النبي ﷺ في قصة طويلة، وهو عند أحمد في \" المسند \" رقم (٢٦٥) من حديث الحسن بن عبيد الله، عن إبراهيم عن علقمة عن القرثع عن قيس أو ابن قيس رجل من جعفي عن عمر ﵁ ... وحسنه الترمذي، وهو كما قال، قال: وفي الباب عن عبد الله بن عمرو، وأوس بن حذيفة، وعمران بن الحصين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٩) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو معاوية، عن الأعمش، عن إبراهيم، عن علقمة، فذكره.\nوقال الترمذي: حديث عمر حديث حسن.","vol":"6","page":263},{"text":"<span data-type=\"title\" id=toc-863>[النوع التاسع]: الاستراحة بالصلاة</span>\n٤٣٧٥ - (د) سالم بن أبي الجعد: قال: «قال رجل من خُزاعةَ: ليتني صلَّيتُ فاسترْحتُ، فكأنّهم عابوا ذلك عليه، فقال: سمعتُ رسولَ الله - ﷺ- يقول: أقم الصلاةَ يا بلالُ، أرِحْنا بها» .\nوفي رواية عن عبد الله بن محمد بن الحنفية قال: «انطلقتُ أنا وأبي إِلى صِهْر لنا من الأنصار نَعُودُه، فحضرتِ الصلاةُ، فقال لبعض أهْلِهِ: يا جاريةُ، ائتُوني بوَضوء لَعَلِّي أُصلِّي فأستريح، قال: فأنكرنا ذلك، فقال: سمعتُ رسولَ الله - ﷺ- يقول: قُمْ يا بلالُ، فأرِحْنَا بالصلاة» . أخرجه أبو داود (١) . ⦗٢٦٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرحنا بها): أراد بقوله: «أرحنا بها» أي: آذِنَّا بالصلاة لنستريح بأدائها من شُغل القلب بها، وقيل: كان اشتغاله بالصلاة راحة له، فإنه كان يعد غيرها من الأعمال الدنيوية تعبًا، فكان يستريح بالصلاة، لما فيها من مناجاة الله تعالى، ولهذا قال رسول الله - ﷺ-: «وجعلت قرة عيني في الصلاة» وما أقرب الراحة من قُرة العين.\n_________\n(١) رقم (٤٩٨٥) و(٤٩٨٦) في الأدب، باب في صلاة العتمة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٦٤) قال: حدثنا وكيع. وأبو داود (٤٩٨٥) قال: حدثنا مسدد. قال: حدثنا عيسى بن يونس.\nكلاهما - وكيع، وعيسى بن يونس - عن مسعر بن كدام، عن عمرو بن مرة، عن سالم بن أبي الجعد، فذكره.\n(*) في رواية وكيع: «رجل من أسلم» .","vol":"6","page":263},{"text":"<span data-type=\"title\" id=toc-864>[النوع العاشر]: شيطان الصلاة</span>\n٤٣٧٦ - (م) عثمان بن أبي العاص - ﵁ -: قال: «قلتُ: يا رسولَ الله، إِن الشيطانَ قد حَالَ بيني وبين صلاتي وبين قراءتي يُلَبِّسُهَا عليَّ، فقال رسولُ الله - ﷺ-: ذاك شيطان يقال له: خِنْزَب، فإِذا أحْسَسْتَهُ فتعوَّذ بالله منه، واتْفُلْ عن يسارك ثلاثًا، ففعلتُ ذلك فأذْهَبَهُ اللهُ عني» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٢٠٣) في السلام، باب التعوذ من شيطان الوسوسة في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢١٦) قال: حدثنا إسماعيل بن إبراهيم. وفي (٤/٢١٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وعبد بن حميد (٣٨٠) قال: أخبرنا عبيد الله بن موسى، عن سفيان. ومسلم (٧/٢٠) قال: حدثنا يحيى بن خلف الباهلي، قال: حدثنا عبد الأعلى. وفي (٧/٢١) قال: حدثناه محمد بن المثنى، قال: حدثنا سالم بن نوح (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان.\nخمستهم - إسماعيل بن إبراهيم، وسفيان، وعبد الأعلى الشامي، وسالم بن نوح، وأبو أسامة - عن سعيد الجريري، عن يزيد بن عبد الله بن الشخير أبي العلاء، فذكره.\n* أخرجه عبد بن حميد (٣٨١) قال: حدثنا حجاج بن منهال، قال: حدثنا حماد بن سلمة، عن سعيد الجريري، عن أبي العلاء، عن مطرف، عن عثمان بن أبي العاص، فذكره. زاد فيه: «عن مطرف» .\n- وبلفظ: «لما استعملني رسول الله -ﷺ- على الطائف، جعل يعرض لي شيء في صلاتي، حتى ما أدري ما أصلي. فلما رأيت ذلك، رحلت إلى رسول الله -ﷺ-. فقال: ابن أبي العاص؟ قلت: نعم يا رسول الله، قال: ما جاء بك؟ قلت: يا رسول الله عرض لي شيء في صلواتي، حتى ما أدري ما أصلي. قال: ذاك الشيطان. ادنه. فدنوت منه. فجلست على صدور قدمي. قال: فضرب صدري بيده، وفل في فمي، وقال: اخرج عدو الله، ففعل ذلك ثلاث مرات. ثم قال: الحق بعملك» .\nقال: فقال عثمان: فلعمري ما أحسبه خالطني بعد. أخرجه ابن ماجة (٣٥٤٨) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن عبد الله الأنصاري، قال: حدثني عيينة بن عبد الرحمن، قال: حدثني أبي، فذكره.","vol":"6","page":264},{"text":"الكتاب الثاني من حرف الصاد: في الصوم، وفيه بابان\n<span data-type=\"title\" id=toc-866>الباب الأول: في واجباته وسننه وأحكامه، جائزًا ومكروهًا</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-867>الفصل الأول: في وجوبه وموجبه</span>، وفيه خمسة فروع\n<span data-type=\"title\" id=toc-868>الفرع الأول: في وجوبه بالرؤية</span>\n٤٣٧٧ - (خ م ط د س) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا رأيْتُمُوه فصُومُوا، وإذا رأيتموه فأفطِرُوا، فإن غُمَّ عليكم فاقْدُرُوا له» .\nوفي رواية: «أَنَّ رسولَ الله - ﷺ- ذَكَرَ رمضانَ، فقال: لا تصُوموا حتى تَرَوُا الهِلالَ، ولا تُفطِرروا حتى تروه، فإن غُمَّ عليكم فاقْدُرُوا لَهُ» . ⦗٢٦٦⦘\nوفي أخرى أن النبيَّ - ﷺ- قال: «الشهر تسع وعشرون ليلَة، فلا تصوموا حتى تروه، فإن غُمَّ عليكم فأكْمِلوا العِدَّةَ ثلاثين»، أخرجه البخاري، ومسلم.\nولمسلم «أن رسولَ الله -ﷺ- ذَكَرَ رمضانَ، فضربَ بيديه، فقال: الشهرُ هكذا، وهكذا، وهكذا - ثم عقد إِبهامه في الثالثة - فصوموا لرؤيته، وأفطروا لرؤيته، فإن غُمَّ عليكم فاقدروا ثلاثين» .\nوفي رواية: «فَاقْدُرُوا له» .\nوأخرج الموطأ الرواية الثانية، والثالثة، وقال: «فإِن غُمَّ عليكم فاقدروا له» .\nوأخرج أبو داود الثالثة، وزاد: «فكانَ ابنُ عُمَرَ إِذا كان شعبانُ تسعًا وعشرين: نُظِرَ له، فإن رُئِيَ فذاك، وإِن لم يُرَ ولم يَحُلْ دون مَنْظَره سحاب أو قَتَرَة أصبح مفطرًا، فإن حال دون منظره سحاب أو قترة أصبح صائمًا، قال: وكان ابنُ عمرَ يُفْطِرُ مع الناس، ولا يأخذُ بهذا الحساب» . وأخرج النسائي الرواية الأولى، والثانية (١) . ⦗٢٦٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غُمَّ، وأُغْمِيَ، وغُمِّي): يقال: غُمَّ الهلال، وأُغْمِي، وغُمِّيَ: إذا غطَّاه شيء من غيم أو غيره، فلم يظهر.\n(فاقدُرُوا له): يقال: قدرت الأمر أقدره. وأُقَدِّره: إذا نظرت فيه ودَبَّرْته: والمعنى: قدِّروا عدد الشهر حتى تُكْمِلُوه ثلاثين يومًا.\n(قَتَرَة): القَتَرة: الظلمة والغبار.\n_________\n(١) رواه البخاري ٤ / ١٠٢ - ١٠٤ في الصوم، باب قول النبي ﷺ: إذا رأيتم الهلال فصوموا، وإذا رأيتموه فأفطروا، وباب هل يقال: رمضان أو شهر رمضان، وباب ⦗٢٦٧⦘ قول النبي ﷺ: لا نكتب ولا نحسب، وفي الطلاق، باب اللعان، ومسلم رقم (١٠٨٠) في الصيام، باب وجوب صوم رمضان لرؤية الهلال، والموطأ ١ / ٢٨٦ في الصيام، باب ما جاء في رؤية الهلال للصوم والفطر في رمضان، وأبو داود رقم (٢٣٢٠) في الصوم، باب الشهر يكون تسعًا وعشرين، والنسائي ٤ / ١٣٤ في الصوم، باب ذكر الاختلاف على الزهري، وباب ذكر الاختلاف على عبيد الله بن عمر في هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٤٥) (٦٣٢٣) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم. والبخاري (٣/٣٣) قال: حدثنا يحيى بن بكير، قال: حدثني الليث، عن عقيل. ومسلم (٣/١٢٢) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وابن ماجة (١٦٥٤) قال: حدثنا أبو مروان، محمد بن عثمان العثماني، قال: حدثنا إبراهيم بن سعد. والنسائي (٤/١٣٤) قال: أخبرنا الربيع بن سليمان، قال: حدثنا ابن وهب، قال: أخبرني يونس. وابن خزيمة (١٩٠٥) قال: حدثنا الربيع بن سليمان المرادي، قال: حدثنا ابن وهب، قال: أخبرني يونس.\nثلاثتهم - إبراهيم بن سعد، وعقيل بن خالد، ويونس بن يزيد - عن ابن شهاب الزهري عن سالم بن عبد الله، فذكره.","vol":"6","page":265},{"text":"٤٣٧٨ - (خ م س) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «إِذا رأيتُم الهلالَ فصوموا، وإِذا رأيتموهُ فأفْطِرُوا، فإِن غُمَّ عليكم فصوموا ثلاثينَ يومًا» .\nوفي أخرى قال: ذَكَرَ رسولُ الله - ﷺ- الهلالَ، فقال: ... وذكر الحديث، وقال في آخره: «فإن أُغْمِيَ عليكم فعُدُّوا ثلاثين» .\nوفي أخرى قال: قال النبيُّ - ﷺ- أو قال أبو القاسم - ﷺ-: «صوموا لرؤيتِهِ، وأفطروا لرؤيته: فإن غُمِّيَ عليكم فأكملوا العدَّةَ» (١) . ⦗٢٦٨⦘\nوفي أخرى «فإن أُغمي عليكم الشهر فعُدُّوا ثلاثين» . أخرجه مسلم.\nوأخرج البخاري الرواية الثالثة، وقال: «فإِن غُمِّيَ عليكم فأكملوا عدةَ شعبانَ ثلاثين» .\nوأخرج النسائي الرواية الأولى.\nوله في أخرى مثلها، وقال: «فإن غُمَّ عليكم فعدُّوا ثلاثين» .\nوفي أخرى: «فاقْدُرُوا ثلاثين» .\nوفي أخرى: «فاقْدُرُوا له» .\nوله في أخرى قال: قال رسول الله - ﷺ-: «الشهرُ يكون تسعًا وعشرين، ويكون ثلاثينَ، فإِذا رأيتموه فصوموا، وإِذا رأيتموه فأَفطروا، فإن غُمَّ عليكم فأَكملوا العدة» (٢) .\n_________\n(١) في مسلم المطبوع: فأكملوا العدد.\n(٢) رواه البخاري ٤ / ١٠٦ في الصوم، باب قول النبي ﷺ: إذا رأيتم الهلال فصوموا، وإذا رأيتموه فأفطروا، ومسلم رقم (١٠٨١) في الصوم، باب وجوب صوم رمضان لرؤية الهلال، والنسائي ٤ / ١٣٣ في الصوم، باب إكمال شعبان ثلاثين، وباب ذكر الاختلاف على الزهري، وباب ذكر الاختلاف على عبيد الله بن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٣) . قال: حدثنا أبو كامل. ومسلم (٣/١٢٤) قال: حدثنا يحيى بن يحيى. وابن ماجة (١٦٥٥) قال: حدثنا أبو مروان العثماني. والنسائي (٤/١٣٣) قال: أخبرنا محمد بن يحيى بن عبد الله النيسابوري. قال: حدثنا سليمان بن داود.\nأربعتهم - أبو كامل، ويحيى، وأبو مروان، وسليمان بن داود - عن إبراهيم بن سعد، عن ابن شهاب، عن سعيد بن المسيب، فذكره.\n* أخرجه أحمد (٢/٢٨١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري، عن ابن المسيب وأبي سلمة، أو عن أحدهما، عن أبي هريرة، فذكره.","vol":"6","page":267},{"text":"٤٣٧٩ - (د س) حذيفة بن اليمان - ﵁ -: قال: سمعتُ رسولَ الله -ﷺ- يقول: «لا تَقَدَّمُوا الشهرَ حتى تَرَوُا الهلالَ، أو تُكْمِلوا العِدَّة، ثم صوموا حتى تروُا الهلالَ، أو تُكملوا العدة» . أخرجه أبو داود، والنسائي.\nوزاد النسائي بعد «الهلال» في الموضعين «قبلَه» . ⦗٢٦٩⦘\nوللنسائي عن بعض أصحاب النبيِّ - ﷺ-، ولم يسمِّه ... وذكر الحديث، وقال: «أو تُكملوا العدة ثلاثين» .\nوله في أخرى عن رِبْعي [بن حِراش] مرسلًا قال: قال رسول الله - ﷺ-: «إِذا رأيتم الهلال فصوموا، وإِذا رأيتموه فأفطروا، فإن غمَّ عليكم فأتموا شعبانَ ثلاثين، إِلا أن تَرَوُا الهلالَ قبل ذلك، ثم صوموا رمضانَ ثلاثين، إِلا أن تَرُوا الهلال قبل ذلك» (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٢٦) في الصوم، باب إذا أغمي الشهر، والنسائي ٤ / ١٣٥ و١٣٦ في الصوم، باب ذكر الاختلاف على منصور في حديث ربعي بن حراش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٢٦) قال: حدثنا محمد بن الصباح البزاز. والنسائي (٤/١٣٥) قال: أخبرنا إسحاق بن إبراهيم. وابن خزيمة (١٩١١) قال: حدثنا يوسف بن موسى.\nثلاثتهم - ابن الصباح، وإسحاق، ويوسف - قال إسحاق: أنبأنا، وقال الآخران: حدثنا جرير بن عبد الحميد الضبي، عن منصور «ابن المعتمر» عن ربعي بن حراش، فذكره.","vol":"6","page":268},{"text":"٤٣٨٠ - (ط س د ت) عبد الله بن عباس - ﵄ -: «أَنَّ رسولَ الله - ﷺ- ذَكَرَ رمضانَ، فقال: لا تصوموا حتى تَرَوُا الهلال، ولا تُفْطِرُوا حتى تَرَوْه، فإن غُمَّ عليكم فأَكملوا العدة ثلاثين» . أخرجه الموطأ، والنسائي.\nوفي رواية للنسائي: أنَّ ابنَ عباس قال: «عجبتُ ممن يتقدَّم الشهرَ، وقد قال رسولُ الله - ﷺ-: إِذا رأيتم الهلاَل فصوموا، وإِذا رأيتموه فأَفطِرُوا، فإن غُمَّ عليكم فأكملوا العدة ثلاثين» .\nوله في أخرى: أَنَّ رسولَ اللهِ - ﷺ- قال: «صوموا لرؤيته، وأفطروا لرؤيته، فإن حال بينكم وبينه سحاب فأكملوا العدة، ولا تستقبلوا الشهر استقبالًا» . ⦗٢٧٠⦘\nوفي أخرى قال: قال رسول الله - ﷺ-: «لا تصوموا قبل رمضان، صوموا للرؤية، وأفطروا للرؤية، فإن حالت دونه غَيَايَة، فأكملوا ثلاثين» .\nوأخرجه أبو داود قال: «لا تَقدَّموا الشهر بصيام يوم أو يومين، إِلا أن يكون شيء يصومُهُ أحدُكم، ولا تصوموا حتى تَرَوْه، ثم صوموا حتى تروه، فإن حال دونه غَمامة، فأتموا العدة ثلاثين، ثم أفطروا، الشهر تسع وعشرون» .\nوفي رواية بمعناه، ولم يقل: «ثم أفطروا» .\nوأخرجه الترمذي قال: «لا تصوموا قبل رمضانَ، صوموا لرؤيته، وأفطروا لرؤيته، فإن حالت دونه غياية فأكمِلوا ثلاثين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غَيَايَة): بياءين منقوطتين من تحت: كل شيء أظل الإنسان فوق رأسه، مثل السحابة، و«الغُبْرَة»: الظُّلْمَة.\n_________\n(١) رواه الموطأ ١ / ٢٨٧ في الصيام، باب ما جاء في رؤية الهلال للصوم، والنسائي ٤ / ١٣٦ في الصوم، باب ذكر الاختلاف على منصور في حديث ربعي، وإسناده منقطع، وقد وصله أبو داود رقم (٢٣٢٧) في الصوم، باب من قال: فإن غم عليكم فصوموا ثلاثين، والترمذي رقم (٦٨٨) في الصوم، باب ما جاء أن الصوم لرؤية الهلال والافطار له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٥١٣) . وأحمد (١/٢٢١) (١٩٣١) . والدارمي (١٦٩٣) قال: أخبرنا عبيد الله بن سعيد. والنسائي (٤/١٣٥) قال: أخبرنا محمد بن عبد الله بن يزيد.\nأربعتهم - الحميدي، وأحمد، وعبيد الله، ومحمد - قالوا: حدثنا سفيان.\n٢ - وأخرجه أحمد (١/٣٦٧) (٣٤٧٤) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج.\nكلاهما - سفيان، وابن جريج - عن عمرو بن دينار، قال: أخبرني محمد بن حنين مولى آل العباس، فذكره.\nرواية ابن جريج: «إذا لم تروا الهلال، فاستكملوا ثلاثين ليلة» .\nفي مسند أحمد (١/٣٦٧) . وسنن الدارمي (١٦٩٣): محمد بن جبير بدلا من «محمد بن حنين» . والله أعلم بالصواب.\nوقد ذكر المزي هذا الحديث في «تحفة الأشراف» (٦٤٣٥) إشارة إلى رواية النسائي تحت ترجمة: محمد بن جبير بن مطعم عن ابن عباس. وقال: وكان في كتاب أبي القاسم - يعني ابن عساكر - محمد بن حنين عن ابن عباس. وهو وهم.\nوفي مسند الحميدي في المطبوع منه - محمد بن حنين - وقال محقق الكتاب في الأصل: - محمد بن جبير.","vol":"6","page":269},{"text":"٤٣٨١ - (د) عائشة - ﵂ -: «أَن رسولَ الله - ﷺ- كان ⦗٢٧١⦘ يَتَحَفَّظ (١) من شعبانَ ما لا يتحفَّظُ من غيره، ثم يصوم لرؤيةِ رمضانَ، فإِن غُمَّ عليه عَدَّ ثلاثين يومًا، ثم صام» . أخرجه أبو داود (٢) .\n_________\n(١) أي يتكلف في عد أيام شعبان لمحافظة صوم رمضان.\n(٢) رقم (٢٣٢٥) في الصوم، باب إذا أغمي الشهر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٤٩) . وأبو داود (٢٣٢٥) قال: حدثنا أحمد بن حنبل. وابن خزيمة (١٩١٠) قال: حدثنا عبد الله بن هاشم.\nكلاهما - أحمد بن حنبل، وعبد الله بن هاشم - عن عبد الرحمن بن مهدي، عن معاوية بن صالح، عن عبد الله بن أبي قيس، فذكره.","vol":"6","page":270},{"text":"٤٣٨٢ - (د) أيوب السختياني: قال: كتبَ عُمَرُ بنُ عبد العزيز إِلى أهل البصرةِ: «بَلَغَنَا عن رسولِ الله - ﷺ- ... وذكر نحو حديثِ ابنِ عُمَرَ عن النبيِّ - ﷺ-، وزاد: وإِنَّ أحسن ما يُقدَر له، إِذا رأينا هلالَ شعبان لكذا وكذا، فالصومُ إِن شاء الله لكذا وكذا، إِلا أَن تروا الهلال قبل ذلك» . أخرجه أبو داود هكذا عقيب حديث ابنِ عمر، وحديثُ ابنِ عُمَرَ قد تقدَّم في أول الفصل في جملة رواية أبي داود (١) .\n_________\n(١) رقم (٢٣٢١) بلاغًا في الصوم، باب الشهر يكون تسعًا وعشرين، وإسناده معضل لكن يشهد له حديث ابن عمر المتقدم برقم (٤٣٧٧)، وقال المنذري في \" مختصر سنن أبي داود \": وهذا الذي قاله عمر بن عبد العزيز قضت به الروايات الثابتة عن رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٢١) حدثنا حميد بن مسعدة، ثنا عبد الوهاب، حدثني أيوب، قال، فذكره.","vol":"6","page":271},{"text":"<span data-type=\"title\" id=toc-869>الفرع الثاني: في وجوبه بالشهادة</span>، وهو نوعان\n<span data-type=\"title\" id=toc-870>[النوع] الأول: شهادة الواحد</span>\n٤٣٨٣ - (د ت س) عبد الله بن عباس - ﵄ -: قال: «جاء أعرابي إِلى النبيِّ - ﷺ- فقال: إِني رأيتُ الهلالَ - قال الحسن في حديثه: يعني هلالَ رمضانَ - فقال: أتشهدُ أن لا إِله إِلا الله؟ قال: نعم، قال: ⦗٢٧٢⦘ أتشهدُ أن محمدًا رسولُ الله؟ قال: نعم، قال: يا بلالُ، أذِّن في الناس: أَنْ صوموا غدًا» .\nوفي رواية عن عكرمة: «أنهم شَكُّوا في هلالِ رمضانَ مَرَّة، فأرادوا أن لا يقوموا ولا يصوموا، فجاء أعرابي من الحَرَّةِ يشهدُ أنه رأى الهلالَ، فأُتيَ به النبيُّ - ﷺ-، فقال: أتشهدُ أن لا إِله إِلا الله، وأني رسولُ الله؟ قال: نعم، وشهدَ أنه رأى الهلالَ، فأَمر بلالًا، فنادى في الناس: أن يقوموا وأن يصوموا» . أخرجه أبو داود.\nوقال: رواه جماعة عن سِماك بن حرب عن عكرمة مرسلًا، ولم يذكر القيامَ أحد إِلا حمادُ بن سلمة، قال أبو داود: هذه كلمة لم يقلها إِلا حماد: «وأن تقوموا»، لأن قومًا يقولون: القيامُ قبل الصيام.\nوفي رواية الترمذي: قال: «جاء أعرابي إِلى النبيِّ -ﷺ-، فقال: إِني رأيتُ الهلالَ، فقال: أتشهدُ أن لا إِله إِلا الله؟ أَتشهدُ أن محمدًا رسول الله؟ قال: نعم، قال: يا بلال، أذِّن في الناس: أن يصوموا غدًا» . قال الترمذي: وروي عن عكرمة مرسلًا. وأخرجه النسائي مثل الترمذي، وقال: «أن محمدًا عبدُه ورسولُهُ» .\nوله في أخرى: «فنادى النبيُّ - ﷺ-: أن صوموا» . أخرجه أيضًا مرسلًا ⦗٢٧٣⦘ عن عكرمة، ولم يذكر لفظه (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٤٠) و(٢٣٤١) في الصيام، باب في شهادة الواحد على رؤية الهلال، والترمذي رقم (٦٩١) في الصوم، باب ما جاء في الصوم بالشهادة، والنسائي ٤ / ١٣٢ في الصوم، باب قبول شهادة الرجل الواحد على هلال شهر رمضان، من حديث سماك بن حرب عن عكرمة عن ابن عباس، ورواية سماك عن عكرمة مضطربة، وقال الترمذي: حديث ابن عباس فيه اختلاف، وروى سفيان الثوري وغيره عن سماك عن عكرمة عن النبي ﷺ مرسلًا وأكثر أصحاب سماك رووا عن سماك عن عكرمة عن النبي ﷺ مرسلًا. أقول: ولكن للحديث شواهد بمعناه يقوى بها، منها الحديث الذي بعده، وقال إسحاق: لا يصام إلا بشهادة رجلين، ولم يختلف أهل العلم في الإفطار أنه لا يقبل فيه إلا شهادة رجلين. قال الترمذي: والعمل على هذا الحديث عند أكثر أهل العلم، قالوا: تقبل شهادة رجل واحد في الصيام، وبه يقول ابن المبارك، والشافعي، وأحمد، وأهل الكوفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٦٩٩) قال: حدثني عصمة بن الفضل، قال: حدثنا حسين الجعفي عن زائدة. وأبو داود (٢٣٤٠) قال: حدثنا محمد بن بكار بن الريان.\nقال: حدثنا الوليد - يعني ابن أبي ثور - (ح) وحدثنا الحسن بن علي، قال: حدثنا الحسين - يعني الجعفي-، عن زائدة. وابن ماجة (١٦٥٢) قال: حدثنا عمرو بن عبد الله الأودي، ومحمد بن إسماعيل، قالا: حدثنا أبو أسامة، قال: حدثنا زائدة بن قدامة. والترمذي (٦٩١) قال: حدثنا محمد بن إسماعيل، قال: حدثنا محمد بن الصباح، قال: حدثنا الوليد بن أبي ثور. (ح) وحدثنا أبو كريب، قال: حدثنا حسين الجعفي، عن زائدة. والنسائي (٤/١٣١) قال: أخبرنا محمد بن عبد العزيز بن أبي رزمة، قال: أنبأنا الفضل بن موسى، عن سفيان. وفي (٤/١٣٢) قال: أخبرنا موسى بن عبد الرحمن، قال: حدثنا حسين، عن زائدة. وفي (٤/١٣٢) قال: أخبرنا موسى بن عبد الرحمن، قال: حدثنا حسين، عن زائدة. وابن خزيمة (١٩٢٣) قال: حدثنا محمد بن عثمان العجلي. قال: حدثنا أبو أسامة، قال: حدثنا زائدة. وفي (١٩٢٤) قال: حدثنا موسى بن عبد الرحمن المسروقي، قال: حدثنا حسين بن علي الجعفي. عن زائدة.\nثلاثتهم - زائدة، والوليد بن أبي ثور، وسفيان - عن سماك بن حرب، عن عكرمة، فذكره.\n* أخرجه أبو داود (٢٣٤١) قال: حدثني موسى بن إسماعيل، قال: حدثنا حماد. والنسائي (٤/١٣٢) قال: أخبرنا أحمد بن سليمان بن عن أبي داود. عن سفيان. وفي (٤/١٣٢) قال: أخبرنا محمد بن حاتم ابن نعيم مصيصي. قال: أنبأنا حبان بن موسى المروزي، قال: أنبأنا عبد الله، عن سفيان.\nكلاهما - حماد، وسفيان - عن سماك بن حرب، عن عكرمة، مرسلا. ليس فيه ابن عباس.\n(*) وقال أبو عبد الرحمن النسائي: هذا أولى بالصواب - يعني المرسل - من حديث الفضل بن موسى. لأن سماك بن حرب كان ربما لقن. فقيل له: عن ابن عباس. وابن المبارك أثبت في سفيان من الفضل بن موسى. وسماك إذا تفرد بأصل لم يكن حجة، لأنه كان يلقن فيلقن. «تحفة الأشراف» (٦١٠٤) .","vol":"6","page":271},{"text":"٤٣٨٤ - (د) عبد الله بن عمر - ﵄ -: قال: «تَرَاءى الناسُ الهلالَ، فأَخْبَرْتُ رسولَ الله - ﷺ- أَني رأيتُهُ فصامَهُ، وأمر النَّاسَ بِصيامِهِ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَرَاءَى): الترائي: تفاعل: من الرؤية، وهو طلب رؤية الهلال.\n_________\n(١) رقم (٢٣٤٢) في الصوم، باب في شهادة الواحد على رؤية هلال رمضان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٤٢) حدثنا محمود بن خالد وعبد الله بن عبد الرحمن السمرقندي وأنا لحديثه أتقن قالا: ثنا مروان هو ابن محمد، عن عبد الله بن وهب عن يحيى بن عبد الله بن سالم عن أبي بكر بن نافع. عن أبيه، عن ابن عمر.","vol":"6","page":273},{"text":"<span data-type=\"title\" id=toc-871>[النوع] الثاني: في شهادة الاثنين</span>\n٤٣٨٥ - (د) حسين بن الحارث الجدلي (١): أن أميرَ مكةَ [خطبَ، ثم ⦗٢٧٤⦘ قال:] «عهدَ إِلينا رسولُ الله - ﷺ-: أن نَنْسُكَ لرؤيته، فإن لم نَرَهُ، وشهدَ شاهدًا عَدْل، نَسَكْنا بشهادتهما، قال: فسألتُ الحسينَ بن الحارث: مَن أميرُ مكةَ؟ قال: لا أَدري، ثم لقيني بعدُ، فقال: هو الحارثُ بنُ حاطب، أخو محمد بن حاطب، ثم قال الأمير: إِنَّ فيكم مَنْ هو أعلم بالله ورسوله مني، وقد شهدَ هذا من رسول الله - ﷺ- وأومأ إلى رجل - قال الحسين: فقلتُ لشيخ إِلى جنبي: مَنْ هذا الذي أومأ إليه الأميرُ؟ قال: هذا عبدُ اللهِ بنُ عُمر، وصَدَقَ، كان أعلمَ بالله جَلَّ وعزَّ منه - فقال: بذلك أمرَنا رسولُ الله - ﷺ-» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ننسك): النُّسُك: العبادة، والمراد به هاهنا: الصوم.\n_________\n(١) من جديلة قيس.\n(٢) رقم (٢٣٣٨) في الصوم، باب شهادة رجلين على رؤية هلال شوال، وإسناده صحيح، وقال الدارقطني: هذا إسناد متصل صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٣٨) قال: حدثنا محمد بن عبد الرحيم أبو يحيى البزاز، قال: حدثنا سعيد ابن سليمان، قال: حدثنا عباد، عن أبي مالك الأشجعي، قال: حدثنا حسين بن الحارث، فذكره.","vol":"6","page":273},{"text":"٤٣٨٦ - (س) عبد الرحمن بن زيد بن الخطاب: «أنه خطب الناسَ في [اليوم] الذي يُشكُّ فيه - فقال: ألا، إِني جَالَسْتُ أصحابَ رسولِ الله - ﷺ- وساءَلْتهم، وإِنَّهم حدَّثُوني: أَنَّ رسولَ اللهِ -ﷺ- قال: صُوموا لرؤيته، وأفْطِرُوا لرؤيته، وانْسُكُوا لها، فإن غُمَّ عليكم فأتموا ثلاثين، وإن شهدَ شاهدانِ فصوموا وأفطروا» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٣٢ و١٣٣ في الصوم، باب قبول شهادة الرجل الواحد على هلال رمضان، وفيه عنعنة زكريا بن أبي زائدة، وهو مدلس، ولكن له شواهد بمعناه، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٣٢) أخبرني إبراهيم بن يعقوب، قال: حدثنا سعيد بن شبيب أبو عثمان وكان شيخا صالحا بطرسوس قال: أنبأنا ابن أبي زائدة عن حسين بن الحارث الجدلي عن عبد الرحمن بن زيد ابن الخطاب، فذكره.","vol":"6","page":274},{"text":"٤٣٨٧ - (د) ربعي بن حراش: عن رَجُل من أصحابِ رسولِ الله - ﷺ- قال: «اختلفَ الناسُ في آخر يوم من رمضانَ، فَقَدِمَ أعرابيَّان فشهدا عند رسولِ الله -ﷺ- بالله: لأهَلَّ الهلالُ (١)، ورأياه أمسِ عَشِيَّة، فأمرَ رسولُ الله - ﷺ- الناس أن يُفطروا» .\nزاد في رواية: «وأن يَغُدوا إِلى مصلاهم» . أخرجه أبو داود (٢) .\n_________\n(١) أي: ظهر، وفي بعض النسخ: لأهلا الهلال، بنصب الهلال، وهو أعلى وأفصح.\n(٢) رقم (٢٣٣٩) في الصوم، باب شهادة رجلين على رؤية هلال شوال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٣٩) حدثنا مسدد وخلف بن هشام المقرئ قالا: ثنا أبو عوانة عن منصور عن ربعي بن حراش عن رجل من أصحاب النبي -ﷺ-، فذكره.","vol":"6","page":275},{"text":"٤٣٨٨ - (د س) أبو عمير [عبد الله] بن أنس بن مالك: عن عمومة له من أصحاب رسول الله - ﷺ-: «أنَّ رَكْبًا جاؤوا رسولَ الله - ﷺ- يشهدون: أنهم رأوا الهلال بالأمس، فأمرهم أن يفطروا، وإِذا أصبحوا يغدون (١) إِلى مصلاهم» . أخرجه أبو داود، والنسائي (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: وإذا أصبحوا أن يغدوا.\n(٢) رواه أبو داود رقم (١١٥٧) في الصلاة، باب إذا لم يخرج الإمام للعيد من يومه يخرج من الغد، والنسائي ٣ / ١٨٠ في العيدين، باب الخروج إلى العيدين من الغد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٥٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٥/٥٨) قال: حدثنا هشيم. وأبو داود (١١٥٧) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. وابن ماجة (١٦٥٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا هشيم. والنسائي (٣/١٨٠) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا شعبة.\nكلاهما - شعبة، وهشيم - عن أبي بشر جعفر بن أبي وحشية، عن أبي عمير بن أنس، فذكره.","vol":"6","page":275},{"text":"<span data-type=\"title\" id=toc-872>الفرع الثالث: في اختلاف البلاد في الرؤية</span>\n٤٣٨٩ - (م د ت س) كريب مولى ابن عباس: «أن أمَّ الفضل ⦗٢٧٦⦘ بعثَتْهُ إِلى معاويةَ بالشام، قال: فَقَدِمْتُ الشامَ، فقضيتُ حاجَتها، واسْتُهِلَّ عليَّ رمضانُ وأنا بالشام، فرأيتُ الهلاَل ليلةَ الجمعةِ، ثم قَدِمْتُ المدينةَ في آخرِ الشهرِ، فسألني عبدُ الله بنُ عباس، ثم ذكر الهلالَ، فقال: متى رأيتُم الهلالَ؟ فقلت: رأيناه ليلةَ الجمعةِ، فقال: أنتَ رأيتَهُ؟ فقلتُ: نعم، ورآه الناسُ وصاموا، وصام معاويةُ، فقال: لكنَّا رأَيناه ليلةَ السبتِ، فلا نزال نصومُ، حتى نُكمِلَ ثلاثين أو نراه، فقلتُ: أو لا تكتفي برؤية معاويةَ وصِيامِهِ؟ فقال: لا، هكذا أمرَنَا رسولُ الله -ﷺ-» شك أحد رواته في نكتفي أو: تكتفي.\nأخرجه مسلم، وأخرجه أبو داود، والترمذي، والنسائي، وكلُّهم قالوا: «فرأيتُ الهلالَ ليلةَ الجمعة» .\nوالذي في كتاب الحميدي: «يومَ الجمعة» .\nوقال النسائي: «أو لا تكتفي برؤية معاويةَ وأصحابه؟»، وقال الترمذي: «فقلتُ: رآه الناس وصاموا»، ولم يقل عن نفسه: «أنه رآه» (١) .\n_________\n(١) رواه مسلم رقم (١٠٨٧) في الصيام، باب بيان أن لكل بلد رؤيتهم وأنهم إذا رأوا الهلال ببلد لا يثبت، وأبو داود رقم (٢٣٣٢) في الصوم، باب إذا رؤي الهلال في بلد قبل الآخرين بليلة، والترمذي رقم (٦٩٣) في الصوم، باب ما جاء لكل أهل بلد رؤيتهم، والنسائي ٤ / ١٣١ في الصوم، باب اختلاف أهل الأفاق في الرؤية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٠٦) (٢٧٩٠) قال: حدثنا سليمان بن داود الهاشمي. ومسلم (٣/١٢٦) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة، وابن حجر. وأبو داود (٢٣٣٢) قال: حدثنا موسى بن إسماعيل. والترمذي (٦٩٣) قال: حدثنا علي بن حجر. والنسائي (٤/١٣١) قال: أخبرنا علي ابن حجر. وابن خزيمة (١٩١٦) قال: حدثنا علي بن حجر السعدي.\nستتهم - سليمان، ويحيى بن يحيى، ويحيى بن أيوب، وقتيبة، وعلي بن حجر، وموسى - عن إسماعيل بن جعفر، قال: أخبرني محمد بن أبي حرملة، قال: أخبرني كريب، فذكره.","vol":"6","page":275},{"text":"٤٣٩٠ - (م) أبو البختري [سعيد بن فيروز]: قال: «خرجنا للعمرة فلما نزلنا ببطن نَخْلَةَ قال: تراءَيْنا الهلاَل، فقال بعضُ القوم: هو ابنُ ثلاث، وقال بعضُ القوم: هو ابنُ ليلتين، قال: فلقينا ابنَ عباس، فقلتُ: إِنا رأينا الهلالَ، فقال بعضُ القوم: هو ابنُ ثلاث، وقال بعضُ القوم: هو ابنُ ليلتين، فقال: أيَّ ليلة رأيتُمُوه؟ قال، فقلنا: ليلةَ كذا وكذا، فقال: إن [رسولَ الله -ﷺ-] قال: إِن الله مدَّه للرؤية، فهو لليلة رأيتموه» .\nوفي أخرى قال أبو البَخْتري: «أهْلَلْنا رمضانَ ونحن بذاتِ عِرْق فأرسلنا رجلًا إِلى ابنِ عباس، فسأله؟ فقال ابنُ عباس: قال رسول الله - ﷺ-: إِن الله قد أمَدَّه لرؤيته (١)، فإِن أغْمي عليكم فأكملوا العدة» . أخرجه مسلم (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": معناه: أطال مدته إلى الرؤية.\n(٢) رقم (١٠٨٨) في الصوم، باب أنه لا اعتبار بكبر الهلال وصغره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٢٧) (٣٠٢٢) قال: حدثنا محمد بن جعفر، وهاشم. وفي (١/٣٤٤) (٣٢٠٨) قال: حدثنا وكيع. وفي (١/٣٧١) (٣٥١٥) قال: حدثنا روح. ومسلم (٣/١٢٧) قال:حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا غندر (ح) وحدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وابن خزيمة (١٩١٥) قال: حدثنا بندار، قال: حدثنا محمد - يعني ابن جعفر -. (ح) وحدثنا يحيى بن حكيم، قال: حدثنا أبو داود.\nخمستهم - محمد بن جعفر غندر، وهاشم، ووكيع، وروح، وأبو داود - قالوا: حدثنا شعبة.\n٢- وأخرجه مسلم (٣/١٢٧) قال: حدثنا أبو بكر بن أبي شيبة. وابن خزيمة (١٩١٩) قال: حدثنا علي بن المنذر.\nكلاهما - أبو بكر، وعلي - عن محمد بن فضيل، قال: حدثنا حصين.\nكلاهما - شعبة، وحصين - عن عمرو بن مرة، قال: سمعت أبا البختري، فذكره.","vol":"6","page":277},{"text":"<span data-type=\"title\" id=toc-873>الفرع الرابع: في الصوم والفطر بالاجتهاد</span>\n٤٣٩١ - (ت د) أبو هريرة - ﵁ -: أن نبيَّ الله - ﷺ- قال: «الصومُ يومَ تصومون، والفِطْرُ يومَ تُفْطِرونَ، والأضحى يوم تُضَحُّون» . أَخرجه الترمذي. ⦗٢٧٨⦘\nوعند أبي داود عن أبي هريرة - ذكرَ النبيُّ - ﷺ- فيه - قال: «وفِطْرُكم يوم تُفْطِرُون، وأضحاكم يوم تُضَحُّون، وكلُّ عرفةَ مَوْقِف، وكل مِنًى مَنْحَر، وكل فِجاج مكة مَنْحَر، وكل جَمْعٍ موقِف» .\nقال الترمذي: فسَّر بعض أهل العلم هذا الحديث، فقال: إِنما معنى هذا: أَن الصومَ والفطر مع الجماعة، وعُظْم الناس، وترجم أبو داود على هذا الحديث: باب إِذا أخطأ القوم الهلال (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصوم يوم تصومون): قال الخطابي: معنى الحديث: أن الخطأ موضوع عن الناس فيما كان سبيله الاجتهاد، فلو أن قومًا اجتهدوا فلم يروا الهلال إلا بعد الثلاثين فلم يفطروا حتى استوفوا العدد، ثم ثبت عندهم أن الشهر كان تسعًا وعشرين، فإن صومهم وفطرهم ماضٍ، ولا شيء عليهم من وزر أو عيب، وكذلك الحج: إذا أخطؤوا [يوم] عرفة، فليس عليهم إعادته، وكذلك أضحاهم تجزئهم، وإنما هذا رفق من الله ولطف بعباده.\n(فِجَاج): الفجاج: جمع فَجٍّ، وهو الطريق. ⦗٢٧٩⦘\n(جَمْع): اسم علم [على] المزدلفة.\n_________\n(١) رواه الترمذي رقم (٦٩٧) في الصوم، باب ما جاء الصوم يوم تصومون ...، وأبو داود رقم (٢٣٢٤) في الصوم، باب إذا أخطأ القوم الهلال، وحسنه الترمذي وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٦٩٧) قال: أخبرني محمد بن إسماعيل، قال: حدثنا إبراهيم بن المنذر. قال: حدثنا إسحاق بن جعفر بن محمد. قال: حدثني عبد الله بن جعفر. عن عثمان بن محمد الأخنسي، عن سعيد المقبري، فذكره.\nأخرجه أبو داود (٢٣٢٤) قال: حدثنا محمد بن عبيد، قال: حدثنا حماد في حديث أيوب، عن محمد ابن المنكدر، فذكره.","vol":"6","page":277},{"text":"٤٣٩٢ - (ت) عائشة - ﵂ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الفطر يوم يُفْطِرُ الناس، والأضحى يوم يضحِّي الناسُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٨٠٢) في الصوم، باب ما جاء في الفطر والاضحى متى يكون، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٨٠٢) قال: حدثنا يحيى بن موسى قال: حدثنا يحيى بن اليمان عن معمر. عن محمد بن المنكدر، فذكره.","vol":"6","page":279},{"text":"<span data-type=\"title\" id=toc-874>الفرع الخامس: في كون الشهر تسعًا وعشرين</span>\n٤٣٩٣ - (خ م د س) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ -ﷺ- قال: «الشهر كذا وكذا وكذا، وصفَّق بيديه مرتين بكلِّ أصابعهما، ونقص في الصفقة الثالثة إِبهامَ اليمنى أو اليسرى» . هذه رواية مسلم.\nوفي رواية البخاري قال: «الشهرُ هكذا وهكذا، وَخَنَسَ إِبهامَهُ في الثالثة» .\nوفي رواية للبخاري: أن النبيَّ - ﷺ- قال: «إِنَّا أُمَّة أُمِّيَّة لا نكتُب، ولا نَحْسُب، الشهر هكذا، وهكذا - يعني مرة: تسعًا وعشرين، ومرة ثلاثين» .\nوفي رواية لمسلم أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنا أُمَّة أُمِّيَّة، لا نكتُب، ولا ⦗٢٨٠⦘ نحسُبُ، الشهرُ هكذا، وهكذا، وهكذا، وعقد الإبهام في الثالثة، والشهر هكذا، وهكذا، وهكذا، يعني: تمام الثلاثين» .\nوفي أخرى قال: «الشهرُ هكذا وهكذا، وقبض إِبهامه في الثالثة» .\nوفي أخرى: أَنَّ النبيَّ -ﷺ- قال: «الشهرُ هكذا، وهكذا، وهكذا: عشرًا، وعشرًا، وتسعًا» .\nوفي أخرى أنه قال: «الشهرُ تِسْع وعشرون» . ولم يزد.\nوزاد في أخرى قال عُقبةُ: «وأحسِبه قال: الشهر ثلاثون، وطَبَّق كفَّيه ثلاث مِرَار» .\nوفي أخرى «أَنَّ ابنَ عمرَ سمع رجلًا يقول: الليلةَ ليلةُ النصف، فقال له: وما يُدْريك أَن الليلةَ النصفُ؟ سمعتُ رسولَ الله - ﷺ- يقول: الشهر هكذا، وهكذا، وأشار بأصابعه العشر مرتين، وهكذا في الثالثة، وأشار بأصابعه كلِّها، وَحَبَسَ - أو خَنَس - إِبهامه» .\nوأخرج أبو داود رواية البخاري الثانية، وقال: «هكذا» مرة ثالثة، وقال: «وخنس سليمان - هو ابن حرب - إِصبَعه في الثالثة، يعني: تسعة وعشرين، وثلاثين» .\nوأخرج النسائي رواية مسلم الثانية التي فيها: «أُمَّة أُمِّيَة» .\nوله في أخرى: «إِنَّا أُمَّة أُمِّيَّة، لا نكتُب، ولا نحسُب، الشهرُ هكذا، ⦗٢٨١⦘ وهكذا، وهكذا - ثلاثًا - حتى ذكر تسعًا وعشرين» .\nوله في أخرى قال: «الشهرُ هكذا»، ووصف شُعبة عن صفة جبلة [ابن سُحَيم] عن صفة ابن عمر: «أنه تسع وعشرون»، فيما حكى من صنيعه مرتين بأصابع يديه، ونقص في الثالثة إِصبعًا من أصابع يديه.\nوأخرج أيضًا أَنَّ رسولَ اللهِ - ﷺ- قال: «الشهر تِسع وعشرون» . لم يزد على هذا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُمَّة أُمِّيَّة): الأُمَّة: الجيل من الناس، والأُمِّيَّة: التي لا تكتب ولا تقرأ. وقيل: هو منسوب إلى الأم، أي إنها على أصل ولادتها، لم تتعلم الكتاب.\n(خَنَس) إبهامه: أي قبضها وجمعها على أخواتها.\n_________\n(١) رواه البخاري ٤ / ١٠٨ في الصوم، باب قول النبي ﷺ: لا نكتب ولا نحسب، وباب هل يقال: رمضان أو شهر رمضان، وباب قول النبي ﷺ: إذا رأيتم الهلال فصوموا، وفي الطلاق، باب اللعان، ومسلم رقم (١٠٨٠) في الصوم، باب وجوب صوم رمضان لرؤية الهلال، وأبو داود رقم (٢٣١٩) و(٢٣٢٠) و(٢٣٢١) في الصوم، باب الشهر يكون تسعًا وعشرين، والنسائي ٤ / ١٣٩ و١٤٠ في الصوم، باب كم الشهر وذكر الاختلاف على يحيى بن أبي كثير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٤) (٥٠٣٩) قال: حدثنا محمد بن جعفر. وفي (٢/٨١) (٥٥٣٦) قال: حدثنا محمد بن جعفر. والبخاري (٣/٣٤) قال: حدثنا أبو الوليد. وفي (٧/٦٨) قال: حدثنا آدم. ومسلم (٣/١٢١٣) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي (٤/١٤٠) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وابن خزيمة (١٩١٧) قال: حدثنا محمد بن بشار بندار، ويحيى بن حكيم، قالا: حدثنا عبد الرحمن.\nسبعتهم - محمد بن جعفر، وبهز بن أسد، وأبو الوليد الطيالسي، وآدم بن أبي إياس، ومعاذ بن معاذ العنبري، وخالد بن الحارث، وعبد الرحمن بن مهدي - قالوا: حدثنا شعبة، قال: حدثنا جبلة بن سحيم، فذكره.","vol":"6","page":279},{"text":"٤٣٩٤ - (م س) سعد بن أبي وقاص - ﵁ -: قال: «ضربَ رسولُ الله - ﷺ- بيده على الأخرى، ثم قال: الشهرُ هكذا، وهكذا، وهكذا، ثم نقص في الثالثة إِصبعًا» . أخرجه مسلم، وعند النسائي مثله. ⦗٢٨٢⦘\nوله في أخرى: «الشهرُ هكذا وهكذا وهكذا» - يعني تسعة وعشرين - وفي أخرى مثل الأولى، وقال: «وصفَّق محمد بن عبيد بيديه يَنْعَتُها، ثلاثًا، ثم قبض في الثالثة الإِبهام في اليسرى» (١) .\n_________\n(١) رواه مسلم رقم (١٠٨٦) في الصيام، باب الشهر يكون تسعًا وعشرين، والنسائي ٤ / ١٣٨ في الصوم، باب ذكر الاختلاف على إسماعيل في خبر سعد بن مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٨٤) (١٥٩٤) قال: حدثنا محمد بن بشر. وفي (١/١٨٤) (١٥٩٥) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (١/١٨٤) (١٥٩٦) قال: حدثنا الطالقاني، قال: حدثنا ابن المبارك. ومسلم (٣/١٢٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر. (ح) وحدثني القاسم بن زكريا، قال: حدثنا حسين بن علي، عن زائدة. (ح) وحدثنيه محمد بن عبد الله بن قهزاذ، قال: حدثنا علي بن الحسن بن شقيق، وسلمة بن سليمان، قالا: أخبرنا عبد الله - يعني ابن المبارك -. وابن ماجة (١٦٥٧) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا محمد بن بشر. والنسائي (٤/١٣٨) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا محمد بن بشر. (ح) وأخبرنا سويد بن نصر، قال: أنبأنا عبد الله. وابن خزيمة (١٩٢٠) قال: حدثنا محمد بن الوليد قال: حدثنا مروان - يعني ابن معاوية - (ح) وحدثنا عبدة بن عبد الله، قال: أخبرنا محمد - يعني ابن بشر.\nأربعتهم - محمد بن بشر، وزائدة، وعبد الله بن المبارك، ومروان بن معاوية - عن إسماعيل بن أبي خالد، عن محمد بن سعد، فذكره.\n* قال المزي: قال النسائي عقب حديث سويد: رواه يحيى وغيره، عن إسماعيل، عن محمد، تمرسلا، وحديث يحيى أولى بالصواب عندي. تحفة الأشراف (٣٩٢٠) .","vol":"6","page":281},{"text":"٤٣٩٥ - (س) عبد الله بن عباس - ﵄ -: أَنَّ النبيَّ - ﷺ- قال: «أتاني جبريلُ فقال: الشهرُ تسع وعشرون يومًا» .\nوفي أخرى: أَنَّ رسولَ اللهِ - ﷺ- قال: «الشهرُ تِسْع وعشرون يومًا» . أَخرجه النسائي (١) .\n_________\n(١) ٤ / ١٣٨ في الصوم، باب كم الشهر وذكر خبر ابن عباس فيه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٣٨) أخبرنا عمرو بن يزيد هو أبو يزيد الجرمي بصري. عن بهز. ققال: حدثنا شعبة. عن سلمة. عن أبي الحكم. عن ابن عباس فذكره.","vol":"6","page":282},{"text":"٤٣٩٦ - (د ت) عبد الله بن مسعود - ﵁ -: قال: «لَمَا صُمْنا معَ رسول الله - ﷺ- تسعًا وعشرين أكثرَ مما صمنا ثلاثين» . أخرجه أبو داود.\nوعند الترمذي قال: «ما صمتُ مع النبيِّ - ﷺ- ...» وذكر الحديث (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٢٢) في الصوم، باب الشهر يكون تسعًا وعشرين، والترمذي رقم (٦٨٩) في الصوم، باب ما جاء أن الشهر يكون تسعًا وعشرين، وفي سنده دينار الكوفي والد عيسى، لم يوثقه غير ابن حبان وباقي رجاله ثقات، قال الترمذي: وفي الباب عن عمر وأبي هريرة، وعائشة، وسعد بن أبي وقاص، وابن عباس، وابن عمر، وأنس، وجابر، وأم سلمة، وأبي بكرة، أن النبي ﷺ قال: الشهر يكون تسعًا وعشرين. أقول: فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٩٧) (٣٧٧٦) قال: حدثنا أبو المنذر. وفي (١/٤٠٥) (٣٨٤٠) قال: حدثنا محمد بن سابق. وفي (١/٤٠٨) (٣٨٧٢١) قال: حدثنا أبو أحمد. وفي (١/٤٤١) (٤٢٠٩) قال: حدثنا وكيع. وفي (١/٤٥٠) (٤٣٠٠) قال: حدثنا يحيى بن زكريا بن أبي زائدة. وأبو داود (٢٣٢٢) قال: حدثنا أحمد بن منيع، عن ابن أبي زائدة. والترمذي (٦٨٩) قال: حدثنا أحمد بن منيع، قال: حدثنا يحيى ابن زكريا بن أبي زائدة. وابن خزيمة (١٩٢٢) قال: حدثني أحمد بن منيع، قال: حدثنا ابن أبي زائدة. (ح) وحدثنا علي بن مسلم، قال: حدثنا ابن أبي زائدة. (ح) وحدثنا بندار، قال: حدثنا أحمد، وعثمان بن عمر.\nسبعتهم - أبو المنذر، ومحمد بن سابق، وأبو أحمد، ووكيع، ويحيى بن زكريا بن أبي زائدة، وأحمد، وعثمان بن عمر- عن عيسى بن دينار مولى\nخزاعة، عن أبيه، عن عمرو بن الحارث، فذكره.","vol":"6","page":282},{"text":"٤٣٩٧ - (خ م د ت) أبو بكرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ ⦗٢٨٣⦘ قال: «شهرَا عيد لا ينقصان: رمضانُ، وذو الحِجَّةِ» . أخرجه البخاري، ومسلم، وأبو داود، والترمذي.\nقال الترمذي: قال أحمد: معنى هذا الحديث: لا ينقصانِ معًا في سَنَة واحدة، إِن نقص أحدهما تمَّ الآخر، قال: وقال إسحاق: معناه: إِن يكن تسعًا وعشرين فهو تمام غيرُ نُقصان (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَهْرا عِيدٍ لا ينقصان): قال الخطابي: اختلف الناس في معنى قوله: شهرا عيد لا ينقصان، فقال بعضهم: معناه: أنهما لا يكونان ناقصين في الحكم، وإن وُجِدَا ناقصين في عدد الحساب. وقال بعضهم: معناه: أنهما لا يكادان يوجدان في سنة واحدة مجتمعين في النقصان، إن كان أحدهما تسعة وعشرين كان الآخر ثلاثين. قال الخطابي: قلت: وهذا القول لا يعتمد عليه؛ لأن الواقع يخالفه، إلا أن يحمل الأمر على الغالب والأكثر. وقال بعضهم: إنما أراد بهذا تفضيل العمل في العشر من ذي الحجة، فإنه لا ينقص في الأجر والثواب عن شهر رمضان.\n_________\n(١) رواه البخاري ٤ / ١٠٦ في الصوم، باب شهرا عيد لا ينقصان، ومسلم رقم (١٠٨٩) في الصيام، باب بيان معنى قوله ﷺ: شهرا عيد لا ينقصان، وأبو داود رقم (٢٣٢٣) في الصوم، باب الشهر يكون تسعًا وعشرين، والترمذي رقم (٦٩٢) في الصوم، باب ما جاء شهرا عيد لا ينقصان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٨) قال: حدثنا إسماعيل عن خالد الحذاء، وفي (٥/٤٧) قال: حدثنا يزيد بن هارون قال: أخبرنا حماد بن سلمة (ح) وروح قال: حدثنا حماد بن سلمة، عن سالم أبي حاتم. وفي (٥/٤٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت خالدا الحذاء. وفي (٥/٥٠) قال أبو عبد الرحمن عبد الله بن أحمد: وجدت هذه الأحاديث في كتاب أبي بخط يده: حدثنا هوذة بن خليفة، قال: حدثنا حماد بن سلمة، عن علي بن زيد. والبخاري (٣/٣٥) قال: حدثنا مسدد، قال: حدثنا معتمر، قال: سمعت إسحاق بن سويد. (ح) وحدثني مسدد، قال: حدثنا معتمر، عن خالد الحذاء. ومسلم (٣/١٢٧) قال: حدثنا يحيى بن يحيى، قال: أخبرنا يزيد بن زريع، عن خالد. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا معتمر بن سليمان، عن إسحاق بن سويد، وخالد. وأبو داود (٢٣٢٣) قال: حدثنا مسدد، أن يزيد بن زريع حدثهم، قال: حدثنا خالد الحذاء. وابن ماجة (١٦٥٩) قال: حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، قال: حدثنا خالد الحذاء. والترمذي (٦٩٢) قال: حدثنا أبو سلمة يحيى بن خلف البصري، قال: حدثنا بشر بن المفضل، عن خالد الحذاء.\nأربعتهم - خالد الحذاء، وسالم أبو حاتم، وعلي بن زيد، وإسحاق بن سويد- عن عبد الرحمن بن أبي بكرة، فذكره.\n* في رواية إسماعيل بن علية، عن خالد الحذاء، عن عبد الرحمن بن أبي بكرة، عن أبيه. قال: أحسبه عن النبي -ﷺ-.","vol":"6","page":282},{"text":"٤٣٩٨ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «أحْصُوا هلالَ شعبانَ لرمضانَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٦٨٧) في الصوم، باب ما جاء في إحصاء هلال شعبان لرمضان، وإسناده حسن. وفي الباب عن عائشة عند أبي داود قالت: كان رسول الله ﷺ يتحفظ من شعبان ما لا يتحفظ من غيره، وقد تقدم برقم (٤٣٨١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٦٨٧) قال: حدثنا مسلم بن حجاج قال: حدثنا يحيى بن يحيى، قال: حدثنا أبو معاوية عن محمد بن عمرو عن أبي سلمة. فذكره.\nقال أبو عيسى الترمذي: حديث أبي هريرة غريب لا نعرفه مثل هذا إلا من حديث أبي معاوية.","vol":"6","page":284},{"text":"<span data-type=\"title\" id=toc-875>الفصل الثاني: في ركن الصوم</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-876>الفرع الأول: في النية</span>، وفيها نوعان\n<span data-type=\"title\" id=toc-877>النوع الأول: في نية الفرض</span>\n٤٣٩٩ - (د ت س) حفصة - ﵂ -: قالت: قال رسول الله - ﷺ-: «مَنْ لَمْ يُجْمِع الصيامَ قَبْلَ الفَجرِ فلا صيامَ لَهُ» . أَخرجه أبو داود، والترمذي.\nوعند النسائي: «من لم يُجْمِع الصيامَ قبلَ طلوع الفجرِ فلا يصومُ» . ⦗٢٨٥⦘\nوفي أخرى: «من لم يُبَيِّتِ الصيامَ من الليل فلا صيامَ له» .\nوفي أخرى له: «مَن لم يُبَيِّت الصيامَ قبل الفجر فلا صيام له» .\nوفي أخرى: «من لم يُبَيِّتِ الصيامَ من الليل» .\nوله في أخرى: أن حفصةَ كانت تقولُ: «من لم يُجْمِعِ الصومَ من الليل فلا يصوم» .\nوفي أخرى: «لا صيام لمن لم يُجمِع الصوم قبلَ الفجر» .\nوفي أخرى: «لا صيامَ لمن لم يُجمع قبلَ الفجر» .\nوقال أبو داود: وقفه على حَفصةَ: مَعْمر، والزبيدي، وابن عيينة، ويونس الأيلي، [كلُّهم] عن الزهري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُجْمِع) الإجماع: العزم والنية.\n(يُبَيِّت) التَّبْيِيتُ: أن ينوي الصيام من الليل.\n_________\n(١) رواه أبو داود رقم (٢٤٥٤) في الصوم، باب النية في الصيام، والترمذي رقم (٧٣٠) في الصوم، باب ما جاء لا صيام لمن لم يعزم من الليل، والنسائي ٤ / ١٩٦ و١٩٧ في الصوم، باب النية في الصيام، وذكر اختلاف الناقلين لخبر حفصة في ذلك، ورواه أيضًا الدارمي في \" سننه \" ٢ / ٦ في الصيام، باب من لم يجمع الصيام من الليل، وإسناده صحيح، ولا يضر وقف من وقفه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤٥٤) قال: حدثنا أحمد بن صالح. قال: حدثنا عبد الله بن وهب. قال: حدثني ابن لهيعة ويحيى بن أيوب، عن عبد الله بن أبي بكر بن حزم، والترمذي (٧٣٠) قال: حدثنا إسحاق ابن منصور قال: أخبرنا ابن أبي مريم. قال: أخبرنا يحيى بن أيوب، عن عبد الله بن أبي بكر، والنسائي (٤/١٩٦) قال: أخبرنا عبد الملك بن شعيب بن الليث بن سعد. قال: حدثني يحيى بن أيوب، عن عبد الله بن أبي بكر. (ح) وأخبرني محمد بن عبد الله بن عبد الحكم، عن أشهب، قال: أخبرني يحيى بن أيوب، وذكر آخر، أن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، حدثهما. وفي (٤/١٩٧) قال: أخبرنا أحمد بن الأزهر. قال: حدثنا عبد الرزاق، عن ابن جريج. وابن خزيمة (١٩٣٣) قال: حدثنا يونس ابن عبد الأعلى. قال: أخبرنا ابن وهب، قال: أخبرني يحيى بن أيوب، وابن لهيعة، عن عبد الله بن أبي بكر. (ح) وأخبرني ابن عبد الحكم، أن ابن وهب أخبرهم. قال: أخبرني يحيى بن أيوب وابن لهيعة، عن عبدذالله بن أبي بكر.\nكلاهما - عبد الله بن أبي بكر، وابن جريج - عن ابن شهاب، عن سالم بن عبد الله، عن عبد الله بن عمر، فذكره.\n* أخرجه أحمد (٦/٢٨٧) قال: حدثنا حسن بن موسى. قال: حدثنا ابن لهيعة قال: حدثنا عبد الله بن أبي بكر، عن ابن شهاب، عن سالم، عن حفصة، فذكرته، ليس فيه -عبد الله بن عمر-.\n* وأخرجه الدارمي (١٧٠٥) قال: حدثنا سعيد بن شرحبيل. قال: حدثنا ليث بن سعد، عن يحيى بن أيوب، وابن ماجة (١٧٠٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مخلد القطواني، عن إسحاق بن حازم. والنسائي (٤/١٩٦) قال: أخبرني القاسم بن زكريا بن دينار، قال: حدثنا سعيد بن شرحبيل قال: أنبأنا الليث، عن يحيى بن أيوب.\nكلاهما - يحيى بن أيوب، وإسحاق بن حازم- عن عبد الله بن أبي بكر بن عمرو بن حزم، عن سالم بن عبد الله بن عمر، عن ابن عمر، فذكره. ليس فيه: «ابن شهاب» .\n* وأخرجه النسائي (٤/١٩٧) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا معتمر، قال: سمعت عبيد الله، عن ابن شهاب، عن سالم، (ح) وأخبرنا الربيع بن سليمان. قال: حدثنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب. قال: أخبرني حمزة بن عبد الله بن عمر. (ح) وأخبرني زكريا بن يحيى. قال: حدثنا الحسن بن عيسى. قال: أنبأنا ابن المبارك. قال: أنبأنا معمر، عن الزهري، عن حمزة بن عبد الله. (ح) وأخبرنا محمد بن حاتم. قال: أنبأنا حبان. قال: أنبأنا عبد الله، عن سفيان بن عيينة ومعمر، عن الزهري، عن حمزة بن عبد الله بن عمر.\nكلاهما - سالم، وحمزة- عن عبد الله بن عمر، عن حفصة، فذكرته موقوفا.\n* وأخرجه النسائي (٤/١٩٧) قال: أخبرنا إسحاق بن إبراهيم، (ح) وأخبرنا أحمد بن حرب.\nكلاهما - إسحاق، وأحمد بن حرب- عن سفيان، عن الزهري، عن حمزة بن عبد الله، عن حفصة، فذكرته موقوفا. ليس فيه «عبد الله بن عمر» .\n* وأخرجه النسائي (٤/١٩٧) قال: قال الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم. قال: حدثني مالك، عن ابن شهاب، عن عائشة وحفصة مثله: لا يصوم إلا من أجمع الصيام قبل الفجر. مرسل.\n* وأخرجه النسائي (٤/١٩٨) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر. قال: سمعت عبيد الله. (ح) وقال الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثني مالك.\nكلاهما - عبيد الله، ومالك - عن نافع، عن ابن عمر، أنه كان يقول: لا يصوم إلا من أجمع الصيام قبل الفجر. موقوف. وليس فيه: «حفصة» .","vol":"6","page":284},{"text":"٤٤٠٠ - (ط س) عبد الله بن عمر - ﵄ -: كان يقول: ⦗٢٨٦⦘ «لا يصوم إِلا من أجمع الصيام قبل الفجر» . أخرجه الموطأُ.\nوعند النسائي قال: «إِذا لم يُجمِعِ الرَّجُلُ الصومَ من الليل فلا يَصُمْ» .\nوفي أخرى أنه كان يقول: «لا يصومنَّ إِلا من أجمعَ الصيامَ قبل الفجر» (١) .\n_________\n(١) رواه الموطأ ١ / ٢٨٨ في الصيام، باب من أجمع الصيام قبل الفجر، والنسائي ٤ / ١٩٨ في الصيام، باب ذكر اختلاف الناقلين لخبر حفصة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢١٠) عن نافع عن عبد الله بن عمر فذكره.\nوأخرجه النسائي (٤/١٩٨) أخبرنا محمد بن عبد الأعلى قال: حدثنا المعتمر قال: سمعت عبيد الله عن نافع عن ابن عمر فذكره.","vol":"6","page":285},{"text":"٤٤٠١ - (ط س) عائشة، وحفصة - ﵄ -: قالتا: «لا يصوم إِلا من أَجمع الصيام قبل الفجر» . أخرجه النسائي.\nوأخرجه الموطأ عقيب حديث ابن عمر، وقال: عن عائشة، وحفصة، زوجَي النبيِّ - ﷺ- مثل ذلك، ولم يذكر لفظهما (١) .\n_________\n(١) رواه النسائي ٤ / ١٩٧ و١٩٨ في الصوم، باب النية في الصيام، والموطأ ١ / ٢٨٨ في الصيام، باب من أجمع الصيام قبل الفجر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢١٠) عن ابن شهاب عن عائشة.\nوأخرجه النسائي (٤/١٩٧) و(١٩٨) أخبرنا أحمد بن حرب، حدثنا سفيان عن الزهري عن حمزة بن عبد الله عن حفصة قال النسائي: أرسله مالك بن أنس قال: الحارث بن مسكين قراءة عليه وأنا أسمع عن ابن القاسم قال: حدثني مالك عن ابن شهاب عن عائشة وحفصة مثله.","vol":"6","page":286},{"text":"<span data-type=\"title\" id=toc-878>النوع الثاني: في نية صوم التطوع</span>\n٤٤٠٢ - (م س ت د) عائشة - ﵂ -: قالت: قال لي رسولُ الله - ﷺ- ذاتَ يوم: «يا عائشةُ، هل عِنْدَكم شيء؟ قالتْ: فقلتُ: يا رسولَ الله، ما عندنا شيء، قال: فإني صائم، قالت: فخرج رسولُ الله ⦗٢٨٧⦘ ﷺ-، فأُهْدِيت لنا هَديَّة - أو جاءنا زَوْر - فلما رجعَ رسولُ الله - ﷺ- قلتُ: يا رسولَ الله، أُهْدِيَتْ لنا هَديَّة - أو جاءنا زَوْر - وقد خبَأْتُ لك شيئًا، قال: ما هو؟ قلت: حَيْس، قال: هاتيه، فجئتُ به فأكلَ، ثم قال: قد كنتُ أصبحتُ صائمًا» .\nقال طلحةُ: فحدَّثْتُ مجاهدًا بهذا الحديث، فقال: ذلك بمنزلة الرَّجُلِ يُخْرِجُ الصدقةَ من ماله، فإِن شاءَ أمْضاها، وإِن شاءَ أمسكها.\nوفي أخرى قالت: «دخل عليَّ النبيُّ - ﷺ- ذات يوم، فقال: هل عندكم من شيء؟ فقلنا: لا، قال: فإني إِذن صائم، ثم أتانا يومًا آخر، فقلنا: يا رسولَ الله، أُهْدِيَ لنا حَيْس، فقال: أرِينيه، فلقد أصبحتُ صائمًا، فأكَل» . أخرجه مسلم، وأخرج النسائي الرواية الثانية.\nوله في أخرى مثلها، وقال في آخره: «فقلتُ يا رسولَ الله دخلتَ عليَّ وأنت صائم، ثم أكلتَ حَيْسًا؟ قال: نعم يا عائشةُ، إِنما منزلةُ مَنْ صام في غيرِ رمضانَ، أو في غير قضاءِ رمضانَ، أو في التطوع، بمنزلةِ رَجُل أخرجَ صدقة من ماله، فجادَ منها بما شاء فأَمضاه، وبَخِلَ [منها] بما بقي فأمْسَكه» .\nوفي رواية الترمذي قالتْ: «دخلَ عليَّ رسولُ الله -ﷺ- يومًا فقال: هل عندكم شيء؟ قالتْ: قلتُ لا، قال: فإني صائم» . ⦗٢٨٨⦘\nوفي أُخرى قالت: «كان النبيُّ - ﷺ- يأتيني، فيقولُ: أعندكِ غَدَاء؟ فأَقول: لا، فيقول: إِني صائم، قالت: فأتاني يومًا، فقلتُ: يا رسول الله، إِنَّهُ قد أُهْدِيَتْ لنا هَدِيَّة، قال: وما هي؟ قُلتُ: حَيْس، قال: أَما إِني أصبحتُ صائمًا، ثم أَكل» .\nوفي رواية أبي داود قالت: «كان رسولُ الله - ﷺ- إِذا دخل عليَّ قال: هل عندكم طعام؟ فإذا قلنا: لا، قال: إني صائم»، زاد وكيع: «فدخل علينا يومًا آخرَ، فقلنا: يا رسولَ الله، أُهْدِيَ لنا حَيْس، فَحَبَسْنَاهُ لك، فقال: أدنِيه، قال طلحة: فأصبحَ صائمًا، فأفطرَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زَوْر) الزور: الزائر والضيف، وهو مصدر يقع على الواحد والاثنين والجمع والذكر والأنثى.\n(حَيْس) الحيس: دقيق وسمن وتمر مخلوط. وقيل: تمر وسمن وأقط.\n_________\n(١) رواه مسلم رقم (١١٥٤) في الصيام، باب جواز صوم النافلة بنية من النهار قبل الزوال، والنسائي ٤ / ١٩٣ - ١٩٥ في الصوم، باب النية في الصيام، والترمذي رقم (٧٣٣) و(٧٣٤) في الصوم، باب صوم التطوع بغير تثبيت، وأبو داود رقم (٢٤٥٥) في الصوم، باب في الرخصة في النية في الصيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١٩٠) و(١٩١) قال: حدثنا سفيان. وأحمد (٦/٤٩) قال: حدثنا يحيى. وفي (٦/٢٠٧) قال: حدثنا وكيع، وابن نُمير، ومسلم (٣/١٥٩) قال: حدثنا أبو كامل فضيل بن حسين. قال: حدثنا عبد الواحد بن زياد. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. وأبو داود (٢٤٥٥) قال: حدثنا محمد بن كثير. قال: حدثنا سفيان. (ح) وحدثنا عثمان بن أبي شيبة. قال: حدثنا وكيع. والترمذي (٧٣٣) قال: حدثنا هناد. قال: حدثنا وكيع. وفي (٧٣٤)، وفي الشمائل (١٨٢) قال: حدثنا محمود بن غيلان. قال: حدثنا بشر بن السري، عن سفيان. والنسائي (٤/، ١٩٤ ١٩٥) قال: أخبرنا أحمد ابن حرب. قال: حدثنا قاسم، قال: حدثنا سفيان. (ح) وأخبرنا عمرو بن علي. قال: حدثنا يحيى. (ح) وأخبرنا إسحاق بن إبراهيم. قال: أنبأنا وكيع. وفي الكبرى (تحفة الأشراف) (١٢/١٧٨٧٦) عن محمد بن منصور، عن سفيان. وابن خزيمة (٢١٤١) قال: حدثنا الحسن بن محمد وأبو قلابة عبد الملك بن محمد الرقاشي. قالا: حدثنا رَوح. قال: حدثنا شعبة. في (٢١٤٣) قال: حدثنا يحيى بن حكيم. قال: حدثنا محمد بن سعيد. (ح) وحدثنا جعفر بن محمد. قال: حدثنا وكيع.\nثمانيتهم - سفيان بن عيينة، ويحيى بن سعيد، ووكيع، وعبد الله بن نمير، وعبد الواحد بن زياد، وسفيان الثوري، وشعبة، ومحمد بن سعيد- عن طلحة بن يحيى، عن عمته عائشة بنت طلحة، فذكرته.\n* وأخرجه النسائي (٤/١٩٥) قال: أخبرني عمرو بن يحيى بن الحارث، قال: حدثنا المعافى بن سليمان، قال: حدثنا القاسم، عن طلحة بن يحيى عن مجاهد وأم كلثوم، أن رسول الله -ﷺ- دخل على عائشة. فقال: هل عندكم طعام. نحوه.\n* وأخرجه ابن ماجة (١٧٠١) قال: حدثنا إسماعيل بن موسى. قال: حدثنا شريك. والنسائي (٤/١٩٣) و(١٩٤) قال: أخبرنا عمرو بن منصور. قال: حدثنا عاصم بن يوسف. قال: حدثنا أبو الأحوص. (ح) وأخبرنا أبو داود. قال: حدثنا يزيد. قال: أنبأنا شريك. (ح) وأخبرنا عبد الله بن الهيثم. قال: حدثنا أبو بكر الحنفي. قال: حدثنا سفيان.\nثلاثتهم - شريك، وأبو الأحوص، وسفيان- عن طلحة بن يحيى، عن مجاهد، عن عائشة، فذكرته. وزاد في آخره: «... ثم قال: إنما مثل صوم المتطوع مثل الرجل يخرج من ماله الصدقة، فإن شاء أمضاها وإن شاء حبسها» .\nوأخرجه النسائي (٤/١٩٥) قال: أخبرني صفوان بن عمرو. قال: حدثنا أحمد بن خالد. قال: حدثنا إسرائيل، عن سماك بن حرب. قال: حدثني رجل عن عائشة بنت طلحة عن عائشة أم المؤمنين فذكرته.","vol":"6","page":286},{"text":"٤٤٠٣ - (ت د) أم هانئ - ﵂ -: قالت: «كنتُ قاعدة عند النبيِّ -ﷺ- فأُتِيَ بشراب، فشرب منه، ثم ناوَلَني فشربتُ، فقلتُ: إِني ⦗٢٨٩⦘ أذنبتُ فاستغفر لي، فقال: وما ذاكِ؟ قلتُ: كنتُ صائمة فأفطرتُ، فقال: أَمِنْ قضاء كنتِ تقضينَه؟ قلتُ: لا، قال: فلا يضرُّك» .\nوفي رواية مثله، وفيه: «فقالتْ: يا رسولَ الله، أما إِني كنتُ صائمة، فقال رسولُ الله - ﷺ-: الصائم المتطوِّع أمينُ نَفْسِهِ، إن شاء صامَ، وإن شاءَ أفطرَ» .\nوفي رواية: «أميرُ نَفْسِهِ - أو أمينُ نفسه -» على الشَّكِّ. أخرجه الترمذي.\nوفي رواية أبي داود قالت: «لما كان يومُ الفتحِ - فتحِ مكةَ - جاءت فاطمةُ، فجلستْ على يسارِ رسولِ الله - ﷺ-، وأمُّ هانئ عن يمينه، قال: فجاءت الوليدةُ بإِناء فيه شراب، فناولَتْه، فشرب منه، ثم ناولَه أمَّ هانئ فشربتْ منه، فقالتْ: يا رسول الله، لقد أفطرتُ وكنت صائمة، فقال لها: أكنتِ تقضينَ شيئًا؟ قالت: لا، قال: لا يَضُرُّكِ، إِن كان تطوُّعًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَلِيدة): الأمة، والجمع: ولائد.\n_________\n(١) رواه الترمذي رقم (٧٣١) و(٧٣٢) في الصوم، باب ما جاء في إفطار التطوع، وأبو داود رقم (٢٤٥٦) في الصوم، باب في الرخصة في النية في الصيام، ورواه أيضًا أحمد، والحاكم ١ / ٤٣٩ وصححه ووافقه الذهبي، وهو كما قالا، فإن للحديث متابعات، وقد حسنه الحافظ العراقي في \" تخريج الإحياء \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٤٣) قال: حدثنا بَهز. وفي (٦/٤٢٤) قال: حدثنا يزيد، والدارمي (١٧٤٢) قال: أخبرنا أبو النعمان.\nثلاثتهم - بهز، ويزيد، وأبو النعمان - قالوا: حدثنا حماد بن سلمة، عن سماك بن حرب، عن هارون بن ابنة أم هانئ، أو ابن ابن أم هانئ، فذكره.\n* في رواية يزيد. قال: «هارون بن بنت أم هانئ، أو ابن أم هانئ» .\n* وأخرجه الترمذي (٧٣١) قال: حدثنا قتيبة. قال: حدثنا أبو الأحوص. والنسائي في الكبرى تحفة الأشراف (١٢/١٨٠١٥) عن قتيبة، عن أبي الأحوص. (ح) وعن محمد بن المثنى، عن أبي الوليد، عن أبي عوانة.\nكلاهما - أبو الأحوص، وأبو عوانة- عن سماك بن حرب، عن ابن أم هانئ، عن أم هانئ، قالت: «كنت قاعدة عند النبي -ﷺ- فأتي بشراب فشرب منه، ثم ناولني فشربت منه. فقلت: إني أذنبت فاستغفر لي. فقال: وما ذاك؟ قالت: كنت صائمة فأفطرت. فقال: أمن قضاء كنت تقضينه؟ قالت: لا. قال: فلا يضرك» .\n* في رواية أبي عوانة: سماه - هاون بن أم هانئ -.","vol":"6","page":288},{"text":"٤٤٠٤ - (خ) أم الدرداء - ﵂ -: قالت: «كان أبو الدرداء ⦗٢٩٠⦘ يأتي نهارًا، فيقول: [هل] عندكم طعام؟ فإن قلنا: لا، قال: فإني صائم يومي هذا» (١) .\nوفعله أبو طلحة، وأبو هريرة، وابن عباس، وحذيفة، وذكره البخاري في ترجمة باب من أبواب الصوم (٢) .\n_________\n(١) ذكره البخاري تعليقًا ٤ / ١٢١ في الصوم، باب إذا نوى بالنهار صومًا. قال الحافظ في \" الفتح \": وصله ابن أبي شيبة من طريق أبي قلابة عن أم الدرداء قالت: كان أبو الدرداء يغدونا أحيانًا ضحى فيسأل الغداء، فربما لم يوافقه عندنا، فيقول: إذًا أنا صائم، وروى عبد الرزاق عن معمر عن الزهري عن أبي إدريس، وعن أيوب عن أبي قلابة عن أم الدرداء، وعن معمر عن قتادة أن أبا الدرداء كان إذا أصبح سأل أهله الغداء، فإن لم يكن، قال: أنا صائم.\n(٢) ذكره البخاري تعليقًا ٤ / ١٢١ في الصوم، باب إذا نوى بالنهار صومًا. قال الحافظ في \" الفتح \": أما أثر أبي طلحة، فوصله عبد الرزاق من طريق قتادة، وابن أبي شيبة من طريق حميد كلاهما عن أنس، ولفظ قتادة أن أبا طلحة كان يأتي أهله فيقول: هل من غداء؟ فإن قالوا: لا صام يومه ذلك، قال قتادة: وكان معاذ بن جبل يفعله، وأما أثر أبي هريرة، فقد وصله البيهقي من طريق ابن أبي ذئب عن حمزة عن يحيى عن سعيد بن المسيب قال: رأيت أبا هريرة، يطوف بالسوق، ثم يأتي أهله فيقول: عندكم شيء؟ فإن قالوا: لا، قال: فأنا صائم، وأما أثر ابن عباس، فوصله الطحاوي من طريق عمرو بن أبي عمرو عن عكرمة عن ابن عباس أنه كان يصبح حتى يظهر ثم يقول: والله لقد أصبحت وما أريد الصوم وما أكلت من طعام ولا شراب منذ اليوم، ولأصومن يومي هذا، وأما أثر حذيفة، فوصله عبد الرزاق، وابن أبي شيبة من طريق سعد بن عبيدة، عن أبي عبد الرحمن السلمي قال: قال حذيفة: من بدا له الصيام بعدما تزول الشمس فليصم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا (٤/١٢١) في الصوم باب إذا نوى بالنهار صوما، قال الحافظ في الفتح: وصله ابن أبي شيبة من طريق أبي قلابة عن أم الدرداء قالت: كان أبو الدرداء يغدونا أحيانا ضحى فيسأل الغداء فربما لم يوافقه عندنا فيقول: إذا أنا صائم، وروى عبد الرزاق عن معمر عن الزهري عن أبي إدريس وعن أيوب، عن أبي قلابة عن أم الدرداء وعن معمر عن قتادة أن أبا الدرداء كان إذا أصبح سأل أهله الغداء فإن لم يكن قال: أنا صائم.","vol":"6","page":289},{"text":"<span data-type=\"title\" id=toc-879>الفرع الثاني: في الإمساك عن المفطرات</span>، وهي أنواع\n<span data-type=\"title\" id=toc-880>النوع الأول: في القيء، والحجامة، والاحتلام</span>\n٤٤٠٥ - (ت د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَن ذَرَعَهُ القَيءُ، فليس عليه قضاء، ومن اسْتَقَاءَ عمدًا فليَقْضِ» . أخرجه الترمذي.\nوعند أبي داود: «من ذرعه الْقيءُ وهو صائم، فليس عليه قضاء، ومن اسْتَقَاء فليَقْضِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذَرَعَه القيء): إذا خرج من غير استدعاء ولا اقتضاء.\n_________\n(١) رواه الترمذي رقم (٧٢٠) في الصوم، باب ما جاء فيمن استقاء عمدًا، وأبو داود رقم (٢٣٨٠) في الصوم، باب الصائم يستقيء عمدًا، ورواه أيضًا ابن ماجة، والدارمي، وغيرهما، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٩٨) قال: حدثنا الحكم. - قال عبد الله بن أحمد: وسمعته أنا من الحكم بن موسى -٠ قال: حدثنا عيسى بن يونس. والدارمي (١٧٣٦) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا عيسى بن يونس. وأبو داود (٢٣٨٠) قال: حدثنا مسدد. قال: حدثنا عيسى بن يونس. وابن ماجة (١٦٧٦) قال: حدثنا عبيد الله بن عبد الكريم. قال: حدثنا الحكم بن موسى. قال: حدثنا عيسى ابن يونس. (ح) وحدثنا عبيد الله. قال: حدثنا علي بن الحسن بن سليمان أبو الشعثاء. قال: حدثنا حفص بن غياث. والترمذي (٧٢٠) قال: حدثنا علي بن حجر. قال: حدثنا عيسى بن يونس. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٥٤٢) عن إسحاق بن إبراهيم عن عيسى بن يونس. وابن خزيمة (١٩٦٠ و١٩٦١) قال: حدثنا علي بن حجر السعدي. قال: حدثنا عيسى بن يونس. وفي (١٩٦١) قال: حدثنا محمد بن يحيى. قال: حدثنا أبو سعيد الجعفي. قال: حدثنا حفص بن غياث.\nكلاهما - عيسى بن يونس، وحفص بن غياث - عن هشام بن حسان، عن محمد بن سيرين، فذكره.\n(*) ذكر الدارمي عقب الحديث: قال عيسى: زعم أهل البصرة أن هشاما أوهم فيه، فموضع الخلاف ها هنا.\n(*) قال أبو عيسى الترمذي: حديث أبي هريرة حديث حسن غريب. لا نعرفه من حديث هشام عن ابن سيرين، عن أبي هريرة، عن النبي -ﷺ- إلا من حديث عيسى بن يونس. وقال محمد - يعني البخاري - لا أراه محفوظا. قال أبو عيسى: وقد روي هذا الحديث من غير وجه عن أبي هريرة، عن النبي -ﷺ- ولا يصح إسناده.","vol":"6","page":291},{"text":"٤٤٠٦ - (ط) نافع - مولى ابن عمر -: أنَّ ابنَ عمرَ - ﵄ - كان يقول: «من استقاءَ وهو صائم، فعليهِ القضاءُ، ومن ذَرَعَهُ القيءُ فليس عليه قضاء» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٠٤ في الصيام، باب ما جاء في قضاء رمضان والكفارات، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٢٥٠) عن نافع،عن عبد الله بن عمر، فذكره.","vol":"6","page":291},{"text":"٤٤٠٧ - (ت) أبو سعيد الخدري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «ثلاث لا يُفْطِرْن الصائمَ: الحجامةُ، والقيءُ، والاحتلامُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧١٩) في الصوم، باب ما جاء في الصائم يذرعه القيء، وفي إسناده عبد الرحمن بن زيد ابن أسلم، وهو ضعيف. قال الترمذي: حديث أبي سعيد الخدري غير محفوظ، وقد روى عبد الله بن زيد بن أسلم وعبد العزيز بن محمد وغير واحد هذا الحديث مرسلًا، ولم يذكروا فيه عن أبي سعيد، وعبد الرحمن بن زيد بن أسلم يضعف في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n* أخرجه عبد بن حميد (٩٥٩) قال: حدثنا إسماعيل بن أبي أويس. والترمذي (٧١٩) قال: حدثنا محمد بن عبيد المحاربي.\nكلاهما - إسماعيل، ومحمد بن عبيد - عن عبد الرحمن بن زيد بن أسلم، عن أبيه، عن عطاء بن يسار، فذكره.\n(*) قال أبو عيسى الترمذي: حديث أبي سعيد الخدري، حديث غير محفوظ. وقد روى عبد الله بن زيد ابن أسلم، عبد العزيز بن محمد، وغير واحد، هذا الحديث عن زيد بن أسلم مرسلا. ولم يذكروا فيه «عن أبي سعيد» وعبد الرحمن بن زيد بن أسلم يضعف في الحديث.","vol":"6","page":292},{"text":"٤٤٠٨ - (د) زيد بن أسلم: عن رجل من أصحابه عن رجل من أصحاب النبيِّ -ﷺ- قال: قال رسول الله - ﷺ-: «لا يُفْطِر من قاء، ولا من احتلم، ولا من احتجم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٧٦) في الصوم، باب في الصائم يحتلم نهارًا في شهر رمضان، وفي سنده جهالة، وقد روى من غير وجه ولا يثبت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٧٦) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان عن زيد بن أسلم، فذكره.","vol":"6","page":292},{"text":"٤٤٠٩ - (د ت) معدان بن [أبي] طلحة: أنَّ أبا الدرداءِ حدَّثه: «أن رسولَ الله -ﷺ- قَاءَ فأفْطر، فلقيتُ ثوبان مولى رسول الله - ﷺ- في مسجد دمشقَ، فقلت: إِن أبا الدرداء حدَّثني: أن رسولَ الله - ﷺ- قاءَ فأفطر، قال: صدق، وأنا صَبَبْتُ له وَضُوءه» . أخرجه أبو داود، والترمذي نحوه (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٨١) في الصوم، باب الصائم يستقيء عمدًا، والترمذي رقم (٨٧) في الطهارة، باب ما جاء الوضوء من القيء والرعاف، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٤٣) قال: حدثنا عبد الصمد. والدارمي (١٧٣٥) قال: أخبرنا عبد الصمد ابن عبد الوارث. وأبو داود (٢٣٨١) قال: حدثنا أبو معمر عبد الله بن عمرو. والترمذي (٨٧) قال: حدثنا أبو عبيدة بن أبي السفر، وهو أحمد بن عبد الله الهمداني الكوفي وإسحاق بن منصور. قال أبو عبيدة: حدثنا. وقال إسحاق: أخبرنا عبد الصمد بن عبد الوارث. والنسائي في الكبرى «الورقة ٤٢» قال: أخبرني محمد بن علي بن ميمون الرقي، قال: حدثنا أبو معمر، (ح) وأخبرنا عمرو بن علي، قال: حدثني عبد الصمد بن عبد الوارث. وابن خزيمة (١٩٥٦) قال: حدثنا محمد بن يحيى القطعي والحسين بن عيسى البسطامي. عن عبد الصمد بن عبد الوارث.\nكلاهما - عبد الصمد، وأبو معمر - عن عبد الوارث، عن حسين المعلم، عن يحيى بن أبي كثير، قال: حدثني عبد الرحمن بن عمرو الأوزاعي، عن يعيش بن الوليد بن هشام أن أباه حدثه. قال: حدثني معدان ابن أبي طلحة، فذكره.\n(*) في رواية أبي داود، وإسحاق بن منصور، وعمرو بن علي: «معدان بن طلحة» .\nقال أبو عبد الرحمن النسائي: الصواب: «معدان بن أبي طلحة» . وقال الترمذي: «ابن أبي طلحة» أصح.\n* وأخرجه النسائي في الكبرى «الورقة ٤٢» قال: أخبرنا محمد بن المثنى، قال: حدثني عبد الصمد بن عبد الوارث. قال: سمعت أبي يحدث. قال: حدثنا حسين، قال: حدثنا يحيى بن أبي كثير، أن عبد الله بن عمرو الأوزاعي حدثه، أن يعيش بن الوليد حدثه، أن معدان بن طلحة حدثه، فذكره.\n(*) قال أبو عبد الرحمن النسائي: كذا وجدته في كتابي.\n* وأخرجه أحمد (٥/١٩٥ و٢٧٧) قال: حدثنا إسماعيل، قال: أخبرنا هشام، عن يحيى بن أبي كثير، عن يعيش بن الوليد بن هشام، عن ابن معدان، أو معدان، عن أبي الدرداء، فذكره.\n* وأخرجه النسائي في الكبرى «الورقة ٤٢» قال: أخبرني عبدة بن عبد الرحيم المروزي، قال: أخبرني ابن شميل، قال: حدثنا هشام الدستوائي. وابن خزيمة (١٩٥٦) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثني عبد الصمد بن عبد الوارث، قال: سمعت أبي. قال: حدثنا الحسين، وهو المعلم. وفي (١٩٥٨) قال: حدثنا حاتم بن بكر بن غيلان، قال: حدثنا عبد الصمد. قال: حدثنا حرب بن شداد.\nثلاثتهم - هشام، وحسين المعلم، وحرب - عن يحيى بن أبي كثير، عن الأوزاعي، عن يعيش بن الوليد ابن هشام، عن معدان، فذكره. لم يقل فيه يعيش: «عن أبيه» .\n* وأخرجه النسائي في الكبرى «الورقة ٤٢» قال: أخبرنا سليمان بن سلم، قال: أخبرنا النضر. (ح) وأخبرنا عبيد الله بن سعيد سرخسي. يقال له: أبو قدامة، عن معاذ بن هشام. (ح) وأخبرنا محمد بن المثنى. قال: حدثنا ابن أبي عدي، وابن خزيمة (١٩٥٩) قال: حدثنا بندار، قال: حدثنا عبد الرحمن -يعني ابن عثمان البكراوي -.\n(*) رواية النضر: قال: أخبرنا هشام، عن يحيى، عن رجل، عن يعيش بن الوليد بن هشام، عن أبي معدان، عن أبي الدرداء.\n(*) وفي رواية معاذ،قال: حدثني أبي، عن يحيى، قال: حدثني رجل من إخواننا. عن يعيش بن الوليد، عن خالد بن معدان، عن أبي الدرداء.\n(*) وفي رواية ابن أبي عدي، عن هشام، عن يحيى، قال: حدثني رجل من إخواننا، عن يعيش بن الوليد، أن ابن معدان، أخبره، نحوه.\n(*) وفي رواية عبد الرحمن بن عثمان، قال: حدثنا هشام، عن يحيى، قال: حدثني رجل من إخواننا- يريد الأوزاعي - عن يعيش بن هشام، أن معدان أخبره، نحوه.\nوأخرجه النسائي في الكبرى «الورقة ٤٢» قال: أخبرني إبراهيم بن يعقوب. (ح) وأخبرني محمد بن إسماعيل بن إبراهيم. كلاهما - إبراهيم، ومحمد - عن يزيد بن هارون، قال: أخبرنا هشام، عن يحيى، عن يعيش بن الوليد بن هشام، أن معدان أخبره. «وفي رواية محمد بن إسماعيل» أن خالد بن معدان أخبره، فذكره. لم يقل يحيى «عن رجل» . ولم يقل يعيش: «عن أبيه» .\n* وأخرجه أحمد (٦/٤٤٩) . والنسائي في الكبرى «الورقة ٤٢» قال: أخبرني أحمد بن فضالة بن إبراهيم النسائي. كلاهما - أحمد بن حنبل، وأحمد بن فضالة - عن عبد الرزاق، قال: حدثنا معمر، عن يحيى بن أبي كثير، عن يعيش بن الوليد، عن خالد بن معدان، عن أبي الدرداء، قال: «استقاء رسول الله -ﷺ- فأفطر، فأتي بماء فتوضأ» .ولم يذكر «ثوبان» .","vol":"6","page":292},{"text":"٤٤١٠ - (خ م د ت) عبد الله بن عباس - ﵄ -: «أَنَّ ⦗٢٩٣⦘ رسولَ الله - ﷺ- احتجم وهو محرم، واحتجم وهو صائم» . أَخرجه البخاري ومسلم.\nوعند أبي داود: «أن النبيَّ - ﷺ- احتجم وهو صائم» .\nوفي أخرى: «أَنَّ رسولَ الله - ﷺ- احتجم صائمًا محرمًا» .\nوعند الترمذي: «احتجم النبيُّ - ﷺ- وهو محرم صائم» .\nوفي رواية أخرى: احتجم فيما بين مكة والمدينة وهو محرم صائم (١) .\nوفي أخرى: احتجم وهو صائم (٢) .\n_________\n(١) انظر ما قاله الحافظ ابن حجر في \" التخليص \" ٢ / ١٩٣ حول هذه الرواية: احتجم وهو محرم صائم، فإن فيها إشكالًا.\n(٢) رواه البخاري ٤ / ١٥٥ في الصوم، باب الحجامة والقيء للصائم، وفي الطب، باب أي ساعة يحتجم، ومسلم رقم (١٢٠٢) في الحج، باب جواز الحجامة للمحرم، وأبو داود رقم (٢٣٧٢) و(٢٣٧٤) في الصوم، باب الرخصة للصائم أن يحتجم، والترمذي رقم (٧٧٥) و(٧٧٦) و(٧٧٧) في الصوم، باب ما جاء في الرخصة بالحجامة للصائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٣٦) (٢١٠٨) قال: حدثنا يزيد، قال: أخبرنا هشام (ح) وابن جعفر، قال: حدثنا هشام. وفي (١/٢٤٩) (٢٢٤٣) قال: حدثنا محمد بن جعفر، قال: حدثنا هشام. وفي (١/٢٥٩) (٢٣٥٥) قال: حدثنا محمد بن عبد الله الأنصاري، قال: حدثنا هشام - يعني ابن حسا-. وفي (١/٣٥١) (٣٢٨٢) قال: حدثنا عبد الأعلى، عن خالد. وفي (١/٣٧٢) (٣٥٢٣) قال: حدثنا روح، قال: حدثنا هشام. والبخاري (٣/٤٢) قال: حدثنا معلى بن أسد، قال: حدثنا وهيب، عن أيوب. وفي (٣/٤٣و٧/١٦ى) قال: حدثنا أبو معمر. قال حدثنا عبد الوراث. قال: حدثنا أيوب. وفي (٧/١٦٢) قال: حدثني محمد بن بشار، قال: حدثنا ابن أبي عدي، عن هشام. وأبو داود (١٨٣٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا يزيد بن هارون، قال: أخبرنا هشام. وفي (٢٣٧٢) قال: حدثنا أبو معمر عبد الله بن عمرو، قال: حدثنا عبد الوارث، عن أيوب. والترمذي (٧٧٥) قال: حدثنا بشر بن هلال البصري. قال: حدثنا عبد الوارث بن سعيد، قال: حدثنا أيوب. والنسائي في الكبرى «تحفة الأشراف» (٦٠٢٠) عن يونس بن عبد الأعلى، عن ابن وهب، عن ابن أبي ذئب، عن الحسن بن زيد. وفي (٦٢٢٦) عن أبي داود، عن محاضر، عن هشام. وفي (٥٩٨٩) عن بشر بن هلال، عن عبد الوارث بن سعيد، عن أيوب. (ح) وعن قطن بن إبراهيم، عن الحسين بن الوليد النيسابوري، عن حماد بن زيد، عن أيوب. (ح) وعن محمد بن معمر، عن حبان بن هلال، عن وهيب. عن أيوب وفي (٦٢٣١) عن أبي بكر بن علي، عن سريج بن يونس، عن عبد الله بن رجاء المكي، عن هشام بن حسان.\nأربعتهم - هشام بن حسان، وخالد، وأيوب، والحسن بن زيد - عن عكرمة، فذكره.\nرواية هشام: «احتجم النبي -ﷺ- في رأسه وهو محرم من وجع كان به بماء يقال له لحي جمل» .\nورواية أبي معمر مختصرة على: «احتجم النبي -ﷺ- وهو صائم» .\nورواية خالد مختصرة على: «احتجم رسول الله -ﷺ-، وهو محرم» .\n*أخرجه النسائي في الكبرى «تحفة الأشراف» (٥٩٨٩) عن علي بن حجر، عن إسماعيل بن علية. (ح) وعن أبي بكر بن علي، عن عبيد الله بن عمر القواريري، عن حماد بن زيد. (ح) وعن محمد بن حاتم، عن حبان بن موسى، عن عبد الله، عن معمر.\nثلاثتهم - إسماعيل، وحماد، ومعمر - عن أيوب، عن عكرمة، أن النبي -ﷺ- احتجم وهو صائم. مرسل.","vol":"6","page":292},{"text":"٤٤١١ - (د خ) أنس بن مالك - ﵁ -: قال: «ما كنا نَدَعُ الحجامةَ للصائمِ إِلا كراهيةَ الجَهْد» . أخرجه أبو داود.\nوعند البخاري: قال ثابت [البُناني]: «سئل أنس بن مالك: [أ] كنتم تكرهون الحجامة للصائم على عهد رسول اللهِ الله - ﷺ-؟ قال: لا، إِلا من أجل الضعف» (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٧٥) في الصوم، باب الرخصة في الصائم يحتجم، والبخاري ٤ / ١٥٦ في الصوم، باب الحجامة والقيء للصائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣/٤٣) قال: حدثنا آدم بن أبي إياس، قال: حدثنا شعبة، قال: سمعت ثابتا البناني يسأل أنس بن مالك، فذكره «كذا في صحيح البخاري» .\nوهذا خطأ وقع فيه الناسخ، فإن شعبة لم يسمع من أنس كما هو معلوم، وقال المزي: رواه أبو النضر هاشم بن القاسم، عن شعبة، عن حميد، قال: سمعت ثابتا البناني يسأل أنس بن مالك. وكذلك رواه إبراهيم بن الحسين بن ديزيل، عن آدم، وهو الصحيح. «تحفة الأشراف» (٤٤٨) .\nوأخرجه أبو داود (٢٣٧٥) قال: حدثنا عبد الله بن مسلمة قال: حدثنا سليمان بن المغيرة عن ثابت، فذكره.","vol":"6","page":293},{"text":"٤٤١٢ - (د) عبد الرحمن بن أبي ليلى: عن رجل من أصحاب النبي - ﷺ- «نهى عن الحجامة والمواصلة، ولم يُحرِّمْهما إبقاءً على أصحابه، فقيل له: يا رسول الله إِنَّكَ تواصل [إِلى السَّحَر] فقال: إِني أُوَاصِل إِلى السَّحَر، وربي يُطعِمُني ويسقيني» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٧٤) في الصوم، باب الرخصة في الصائم أن يحتجم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣١٤) قال: حدثنا عبد الرحمن بن مهدي. وفي (٤/٣١٤) و(٣١٥) قال: حدثنا عبد الرزاق. وفي (٥/٣٦٣ و٣٦٤) قال: حدثنا وكيع. وأبو داود (٢٣٧٤) قال: حدثنا أحمد بن حنبل. قال: حدثنا عبد الرحمن بن مهدي.\nثلاثتهم - ابن مهدي، وعبد الرزاق، ووكيع - عن سفيان، عن عبد الرحمن بن عابس، عن عبد الرحمن ابن أبي ليلى، فذكره.","vol":"6","page":293},{"text":"٤٤١٣ - (ط) محمد بن شهاب الزهري - ﵀ -: «أن سعد بن أبي وقَّاص، وابن عمر، كانا يحتَجِمَان وهما صائمان» . أَخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٩٨ في الصيام، باب ما جاء في الحجامة للصائم، وإسناده منقطع، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٢/٢٣٤) عن ابن شهاب، أن سعد، فذكره.\nقال الزرقاني: قال ابن عبد البر: هذا منقطع ثم أخرجه من وجه آخر عن عامر بن سعد عن أبيه ثم قال: وفعل سعد يضعف حديثه المرفوع أفطر الحاجم والمحجوم. وقد انفرد به داود بن الزبرقان وهو متروك. انظره (٢/٢٣٤و ٢٣٥) .","vol":"6","page":294},{"text":"٤٤١٤ - (ط) عبد الله بن عمر - ﵄ -: «كان يحتجم وهو صائم، ثم ترك ذلك بعدُ، فكان إِذا صام لم يحتجم حتى يُفطِرَ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٩٨ في الصيام، باب ما جاء في الحجامة للصائم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك بشرح الزرقاني (٢/٢٣٤) عن نافع عن ابن عمر، فذكره.","vol":"6","page":294},{"text":"٤٤١٥ - (ت) رافع بن خديج - ﵁ -: أن النبيَّ - ﷺ- قال: «أَفطر الحاجم والمحجوم» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفطر الحاجم والمحجوم): من ذهب إلى أن الحجامة تُفطر فهو ظاهر، ومن قال: إنها لا تفطر، فمعناه أنهما تعرَّضا للإفطار، أما المحجوم، فللضعف الذي يلحقه من ذلك، فربما أعجزه عن الصوم، وأما الحاجم: فلا يأمن أن يصل إلى حلقه شيء من دم المحجوم فيبلعه، أو من طعمه، وهذا كما يقال: أهلك فلان نفسه: إذا كان يتعرَّض للمهالك، وكقوله -ﷺ-: «من جُعِل قاضيًا فقد ذُبح بغير سكين» يريد أنه قد تعرض للذبح، وقيل: هذا على سبيل الدعاء عليهما، كقوله ﵊ فيمن صام الدهر: «لا صام ⦗٢٩٥⦘ ولا أفطر» المعنى: بطل أجرهما، فكأنهما صارا مفطرين غير صائمين.\n_________\n(١) رقم (٧٧٤) في الصوم، باب كراهية الحجامة للصائم، وإسناده صحيح، ولكنه منسوخ، فقد ثبت أن رسول الله ﷺ رخص في الحجامة للصائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/٤٦٥) . والترمذي (٧٧٤) قال: حدثنا محمد بن يحيى، ومحمد بن رافع النيسابوري، ومحمود بن غيلان، ويحيى بن موسى. وابن خزيمة (١٩٦٤) قال: حدثنا عباس بن عبد العظيم العنبري، والحسين بن مهدي.\nسبعتهم - أحمد، ومحمد بن يحيى، ومحمد بن رافع، ومحمود بن غيلان، ويحيى بن موسى، والعنبري، والحسين بن مهدي - عن عبد الرزاق، قال: حدثنا معمر.\n٢ - وأخرجه ابن خزيمة (١٩٦٥) قال: حدثنا أحمد بن الحسين الشيباني ببغداد، قال: وحدثني عمار بن مطر أبو عثمان الرهاوي، قال: حدثنا معاوية بن سلام.\nكلاهما - معمر، وابن سلام - عن يحيى بن أبي كثير، عن إبراهيم بن عبد الله بن قارظ، عن السائب بن يزيد، فذكره.","vol":"6","page":294},{"text":"٤٤١٦ - (د) ثوبان - ﵁ -: أن نبيَّ الله - ﷺ- قال: «أفطر الحاجم والمحجوم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٦٧) و(٢٣٧٠) و(٢٣٧١) في الصوم، باب في الصائم يحتجم، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٨٢) قال: حدثنا عبد الرزاق، وابن بكر، وروح. وأبو داود (٢٣٧٠) قال: حدثنا أحمد بن حنبل، قال: حدثنا محمد بن بكر، وعبد الرزاق. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا إسماعيل - يعني ابن إبراهيم -. والنسائي في الكبرى «تحفة الأشراف» (٢١٠٤) عن أحمد بن فضالة بن إبراهيم، عن عبد الرزاق. (ح) وعن محمد بن عبد الأعلى، عن خالد بن الحارث.\nخمستهم - عبد الرزاق، وابن بكر، وروح، وإسماعيل، وخالد - عن ابن جريج، قال: أخبرني مكحول، أن شيخا من الحي «قال عثمان بن أبي شيبة في حديثه: مصدق» أخبره، فذكره.","vol":"6","page":295},{"text":"٤٤١٧ - (د) شداد بن أوس - ﵁ -: قال: «بينما هو يمشي مع رسول الله - ﷺ- ...» فذكر نحوه.\nوفي رواية: «أَنَّ رسولَ الله - ﷺ- أَتَى رجلًا بالبقيع وهو يحتجم، وهو آخِذ بيدي، لثمانَ عشرة خلت من رمضان، فقال: أفطر الحاجم والمحجوم» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٦٨) و(٢٣٦٩) في الصوم، باب في الصائم يحتجم، ورواه أيضًا ابن ماجة والدارمي، وإسناده صحيح، وهذا والذي قبله منسوخان أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٢٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب. وفي (٤/١٢٣) قال: حدثنا يزيد بن هارون، قال: حدثنا عاصم الأحول. وفي (٤/١٢٤) قال: حدثنا محمد ابن جعفر، قال: حدثنا سعيد بن أبي عروبة، عن عاصم الأحول. وفي (٤/١٢٤) أيضا قال: حدثنا محمد بن فضيل، عن داود بن أبي هند، والدارمي (١٧٣٧) قال: أخبرنا يزيد بن هارون، قال: أنبأنا عاصم. والنسائي في الكبرى «ورقة ٤٢ - أ» قال: أخبرنا علي بن المنذر، كوفي شيعي، قال: حدثنا ابن فضيل، قال: حدثنا داود بن أبي هند. (ح) وأخبرنا محمد بن المثنى، قال: حدثنا سهل بن يوسف، قال: حدثنا أبو غفار. (ح) وأخبرني محمد بن إسماعيل بن إبراهيم بن علية، وأحمد بن سليمان الرهاوي، قالا: حدثنا يزيد بن هارون، قال: أخبرنا عاصم. (ح) وأخبرنا محمد بن يحيى بن محمد، قال: حدثنا يحيى بن يعلى بن الحارث المحاربي، قال: حدثنا زائدة عن عاصم الأحول.\nأربعتهم - أيوب، وعاصم الأحول، وداود بن أبي هند،وأبو غفار، المثنى بن سعيد - عن عبد الله بن زيد أبي قلابة، عن أبي الأشعث الصنعاني، عن أبي أسماء الرحبي، فذكره.\n* وأخرجه أحمد (٤/١٢٤) قال: حدثنا محمد بن يزيد، قال: حدثنا أبو العلاء - يعني القصاب -، عن قتادة. والنسائي في الكبرى «ورقة ٤٢ - أ» قال: أخبرنا إسماعيل، قال: حدثنا عاصم بن هلال، عن أيوب. (ح) وأخبرنا أبو عاصم، قال: حدثنا عبد الرزاق، عن إسماعيل بن عبد الله، عن خالد. (ح) وأخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا إسحاق الأزرق، عن أيوب، عن قتادة.\nثلاثتهم - قتادة، وأيوب، وخالد الحذاء - عن أبي قلابة، عن أبي أسماء، عن شداد بن أوس. فذكره. ليس فيه «أبو الأشعث الصنعاني» .\n* وأخرجه أحمد (٤/١٢٢) قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا خالد. وفي (٤/١٢٤) قال: حدثنا يونس، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب. وفي (٤/١٢٤) أيضا قال: حدثنا محمد ابن جعفر، قال: حدثنا شعبة، عن عاصم الأحول. وأبو داود (٢٣٦٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب، قال: حدثنا أيوب. والنسائي في الكبرى «ورقة ٤٢ - أ» قال: أخبرنا محمد بن يحيى بن محمد، قال: حدثنا خضر بن محمد، قال: أخبرنا هشيم، قال: أخبرنا منصور. وخالد. (ح) وأخبرني عبد الرحمن بن محمد، قال: حدثنا ريحان بن سعيد، عن عباد، عن أيوب. (ح) وأخبرنا عبد الله بن الصباح بن عبد الله العطار البصري، قال: حدثنا عبد الأعلى، قال: حدثنا هشام، عن عاصم الأحول. (ح) وأخبرني عبدة بن عبد الرحيم المروزي، قال: أخبرنا ابن شميل، قال: أخبرنا شعبة، عن عاصم، وخالد. (ح) وأخبرنا الحسن بن قزعة، قال: حدثنا سفيان بن حبيب، عن عاصم، وخالد. (ح) وأخبرنا قتيبة بن سعيد، قال: حدثنا ابن أبي عدي، عن خالد. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يزيد، وهو ابن زريع، قال: حدثنا خالد.\nأربعتهم - خالد الحذاء، وأيوب، وعاصم الأحول، ومنصور - عن أبي قلابة، عن أبي الأشعث الصنعاني، عن شداد بن أوس، فذكره. ليس فيه «أبو أسماء الرحبي» .\n* وأخرجه أحمد (٤/١٢٥) قال: حدثنا إسماعيل، قال: حدثنا أيوب، عن أبي قلابة، عمن حدثه، عن شداد، فذكره.\n* وأخرجه أبو داود (٢٣٦٨) قال: حدثنا أحمد بن حنبل، قال: حدثنا حسن بن موسى، قال: حدثنا شيبان، عن يحيى. وابن ماجة (١٦٨١) قال: حدثنا أحمد بن يوسف السلمي، قال: حدثنا عبيد الله، قال: أنبأنا شيبان، عن يحيى بن أبي كثير. والنسائي في الكبرى «ورقة ٤٢ - أ» قال: أخبرنا قتيبة بن سعيد، قال: حدثنا حماد، عن أيوب. (ح) وأخبرنا زكريا بن يحيى، قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن أيوب.\nكلاهما - يحيى بن أبي كثير،وأيوب - عن أبي قلابة، عن شداد بن أوس، فذكره. ليس فيه «أبو الأشعث، ولا أبو أسماء» .\n* وأخرجه النسائي في الكبرى «ورقة ٤٢ - أ» قال: أخبرنا عبيد الله بن سعيد، قال: سمعت وهب بن جرير يقول: قال أبي: عرضت على أيوب كتابا لأبي قلابة، فإذا فيه: عن شداد بن أوس، وثوبان، هذا الحديث. قال: عرضت عليه فعرفه.","vol":"6","page":295},{"text":"<span data-type=\"title\" id=toc-881>[النوع] الثاني: الكحل</span>\n٤٤١٨ - (ت) أنس بن مالك - ﵁ -: قال: «جاء رجل إِلى النبي - ﷺ- فقال: اشتكت عَيْني، أَفأَكتَحِلُ وأَنا صائم؟ قال: نعم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٢٦) في الصوم، باب ما جاء في الكحل للصائم، قال الترمذي: ليس بالقوي، ولا يصح عن النبي ﷺ في هذا الباب شيء، أبو عاتكة يضعف. قال الحافظ في \" التلخيص \": ٢ / ١٩١: ورواه أبو داود من فعل أنس، ولا بأس بإسناده، وفي الباب عن بريرة مولاة عائشة في الطبراني \" الأوسط \" وعن ابن عباس في \" شعب الإيمان \" للبيهقي بإسناد جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٧٢٦) قال: حدثنا عبد الأعلى بن واصل الكوفي، قال: حدثنا الحسن بن عطية، قال: حدثنا أبو عاتكة، فذكره.","vol":"6","page":295},{"text":"٤٤١٩ - (د) عبد الرحمن بن النعمان [بن معبد بن هوذة]: عن أبيه عن جده: «أَنَّ رسولَ الله - ﷺ- أمر بالإِثْمِد المرَوَّح عند النوم، وقال: ليَتَّقهِ ⦗٢٩٦⦘ الصائم» . أخرجه أبو داود، وقال: قال لي يحيى بن مَعين: هو حديث منكر، يعني: حديث الكحل (١) .\n_________\n(١) رقم (٢٣٧٧) في الصوم، باب في الكحل عند النوم للصائم، والنعمان بن معبد بن هوذة مجهول، ولكن للحديث شواهد بمعناه كما في الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود حدثنا النفيلي، ثنا علي بن ثابت، حدثني عبد الرحمن بن النعمان بن معبد بن هوذة. عن أبيه. عن جده، عن النبي -ﷺ-.","vol":"6","page":295},{"text":"٤٤٢٠ - (د) أنس بن مالك: «أنه كان يكتحل وهو صائم» . أَخرجه أَبو داود (١) .\n_________\n(١) رقم (٢٣٧٨) في الصوم، باب في الكحل عند النوم للصائم، وإسناده لا بأس به، كما قال الحافظ في \" التلخيص \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٧٨) حدثنا وهب بن بقية، أخبرنا أبو معاوية عن عتبة أبي معاذ عن عبيد الله ابن أبي بكر بن أنس، عن أنس بن مالك، فذكره.","vol":"6","page":296},{"text":"<span data-type=\"title\" id=toc-882>[النوع] الثالث: القُبْلَة والمباشرة</span>\n٤٤٢١ - (خ م ط د ت) عائشة - ﵂ -: قالت: «إِنْ كان رسولُ الله - ﷺ- لَيُقبِّل بعض أزواجه وهو صائم، ثم ضحكت» .\nوفي أخرى قالت: «كان النبيُّ - ﷺ- يُقبِّل ويُباشِر وهو صائم، وكان أَمْلَكَكم لإِرْبه» . أخرجه البخاري ومسلم.\nولمسلم عن عروة، أن عائشة أخبرته: «أَنَّ رسولَ الله - ﷺ- كان يُقبِّلها وهو صائم» .\nوفي رواية ابن عيينة قال: «قلت لعبد الرحمن بن القاسم: أسمعتَ أباكَ يُحدِّثُ عن عائشة: أن النبيَّ -ﷺ- كان يُقَبِّلُها وهو صائم؟ فسكت ساعة، ثم قال: نعم» . ⦗٢٩٧⦘\nوفي أخرى قالت: «كان رسولُ الله - ﷺ- يُقبِّلُني وهو صائم، وأَيُّكم يملك إِرْبَه، كما كان رسولُ الله - ﷺ- يملك إِرْبَهُ؟» .\nوفي أخرى: «أَنَّ رسولَ الله - ﷺ- كان يُقبِّل وهو صائم، وكان أملَكَكم لإِرْبه، وأنه كان يُباشر وهو صائم» .\nوفي أخرى: «أَنه كان يقبِّل وهو صائم، ويباشر وهو صائم، ولكنه أملَكُكم لإِرْبِهِ» .\nوفي أخرى قالت: «كان النبيُّ - ﷺ- يُقبِّل في شهر الصوم» .\nوفي أخرى: «يقبل وهو صائم في رمضان» .\nوأخرج الموطأ الرواية الأولى.\nوله في أخرى: «بلغه: أن عائشةَ - ﵂ - كانت إِذا ذكرت أَنَّ رسولَ الله - ﷺ- يُقَبِّل وهو صائم، تقول: وأَيُّكم أمْلكُ لنفسه من رسول الله - ﷺ-؟» .\nوأخرج أبو داود الروايتين: الخامسة، والسادسة من أَفراد مسلم.\nوله في أخرى قالت: «كان رسولُ الله - ﷺ- يقبِّلني وهو صائم وأنا صائمة» .\nوفي أخرى: «أنه كان يقبِّلها وهو صائم، ويَمُصُّ لسانها» (١) .\nوأَخرج الترمذي الرواية الخامسة والسادسة من أفراد مسلم. ⦗٢٩٨⦘\nوللترمذي: «أنه كان يباشرني وهو صائم، وكان أَملَكَكم لإِرْبِهِ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُقَبِّل ويُبَاشِر) التقبيل: البَوْس (٣)، والمباشرة أراد بها: الملامسة والمداعبة ومقدمات الجماع.\n(أمْلَكَكُم لإربه): يروى «لإرْبه» بكسر الهمزة وسكون الراء، وهو الإرب المخصوص، ويعني: الذَّكَر، ويروى بفتح الهمزة والراء، والإرب الحاجة، وأرادت به حاجة الجماع.\n_________\n(١) إسناد هذه الرواية: ويمص لسانها، ضعيف.\n(٢) رواه البخاري ٤ / ١٣١ في الصوم، باب القبلة للصائم، وباب المباشرة للصائم، ومسلم رقم (١١٠٦) في الصيام، باب بيان أن القبلة في الصوم ليست محرمة، والموطأ ١ / ٢٩٢ في الصيام، باب ما جاء في الرخصة في القبلة للصائم، وأبو داود رقم (٢٣٨٢) و(٢٣٨٣) و(٢٣٨٤) و(٢٣٨٦) في الصوم، باب القبلة للصائم، وباب الصائم يبلع ريقه، والترمذي رقم (٧٢٧) و(٧٢٨) و(٧٢٩) في الصوم، باب ما جاء في القبلة للصائم، وباب ما جاء في مباشرة الصائم.\n(٣) وهو فارسي معرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٢) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. ومسلم (٣/١٣٥) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وأبو كريب. قال يحيى: أخبرنا وقال الآخران: حدثنا أبو معاوية، عن الأعمش. وأبو داود (٢٣٨٢) قال: حدثنا مسدد. قال: حدثنا أبو معاوية، عن الأعمش. والترمذي (٧٢٩) قال: حدثنا هناد. قال: حدثنا أبو معاوية، عن الأعمش. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٩٥٠) عن عبد الله بن محمد الضعيف، عن أبي معاوية، عن الأعمش. وفي (١١/١٥٩٨١) عن قتيبة، عن خالد بن عبد الله، عن مغيرة.\nكلاهما - الأعمش، ومغيرة - عن إبراهيم، عن الأسود وعلقمة، فذكراه.\n* أخرجه أحمد (٦/١٢٨) قال: حدثنا عبد الوهاب بن عطاء. قال: أخبرنا هشام الدستوائي، عن حماد. وفي (٦/٢٣٠) قال: حدثنا ابن نمير. قال: حدثنا الأعمش. والدارمي (٧٧٥) قال: أخبرنا أبو عاصم، عن هشام صاحب الدستوائي، عن حماد. وفي (٧٧٦) قال: أخبرنا أبو حاتم البصري روح بن أسلم. قال: حدثنا زائدة، عن سليمان. والبخاري (٣/٣٨) قال: حدثنا سليمان بن حرب، عن شعبة، عن الحكم. ومسلم (٣/١٣٥) قال: حدثنا محمد بن المثنى. قال: حدثنا أبو عاصم. قال: سمعت ابن عون. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٩٣٩) عن علي بن حسين الدرهمي، عن ابن أبي عدي، عن هشام بن أبي عبد الله، عن حماد. وفي (١١/١٥٩٥٠) عن علي بن خشرم، عن عيسى بن يونس، عن الأعمش. (ح) وعن محمود بن غيلان، عن النضر بن شميل، عن شعبة، عن الأعمش. وفي (١١/١٥٩٧٢) قال: وفيما قرأ علينا أحمد بن منيع، عن ابن علية، عن ابن عون. (ح) وعن علي ابن حجر، عن إسماعيل بن علية، عن ابن عون. (ح) وعن حميد بن مسعدة، عن بشر بن المفضل، عن ابن عون. وفي (١١/١٥٩٨٠) عن أبي بكر بن حفص الأيلي، عن معتمر بن سليمان، عن أبيه، عن مغيرة. وفي (١١/١٥٩٩٩) عن محمود بن غيلان، عن أبي النضر هاشم بن القاسم، عن الأشجعي، عن الثوري، عن منصور. وابن خزيمة (١٩٩٨) قال: حدثنا محمد بن عبد الأعلى الصنعاني. قال: حدثنا بشر - يعني ابن المفضل - قال: حدثنا ابن عون.\nستتهم - حماد بن أبي سليمان، وسليمان الأعمش، والحكم بن عتيبة، وعبد الله بن عون، ومغيرة، ومنصور - عن إبراهيم، عن الأسود بن يزيد، عن عائشة، فذكرته، ليس فيه «علقمة» .\n* وأخرجه الحميدي (١٩٦) قال: حدثنا سفيان. قال: حدثنا منصور. وأحمد (٦/٤٠ و٢٠١) قال: حدثنا سفيان بن عيينة، عن منصور. وفي (٦/١٧٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة (ح) وحجاج. قال: أخبرنا شعبة، عن منصور. وفي (٦/٢٦٦) قال: حدثنا عبيدة. قال: حدثنا منصور. ومسلم (٣/١٣٥) قال: حدثني علي بن حجر وزهير بن حرب. قالا: حدثنا سفيان، عن منصور. (ح) وحدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن منصور. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٤٠٧) عن محمد بن منصور الجواز - من أهل مكة ثقة - (ح) والحسين بن حريث - فرقهما - كلاهما عن سفيان، عن منصور. (ح) وعن تميم بن المنتصر، عن إسحاق الأزرق، عن شريك، عن الأعمش.\nكلاهما - منصور، والأعمش - عن إبراهيم، عن علقمة، عن عائشة، فذكرته، ليس فيه «الأسود» .\n* وأخرجه أحمد (٦/٢١٦) قال: حدثنا إسماعيل. ومسلم (٣/١٣٥) قال: حدثنيه يعقوب الدورقي. قال: حدثنا إسماعيل. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٩٧٢) عن يعقوب بن إبراهيم الدورقي، عن إسماعيل بن علية. (ح) وعن حميد بن مسعدة، عن يزيد بن زريع.\nكلاهما - إسماعيل، ويزيد - عن ابن عون، عن إبراهيم، عن الأسود ومسروق، عن عائشة، فذكرته.\n* وأخرجه ابن ماجة (١٦٨٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا إسماعيل بن علية، عن ابن عون، عن إبراهيم. قال: دخل الأسود ومسروق على عائشة. فقالا: أكان رسول الله -ﷺ-..» الحديث.\n* وأخرجه أحمد (٦/١٥٦) قال: حدثنا هاشم قال: حدثنا إسرائيل، عن جابر، عن عامر، ومسلم (٣/١٣٥) قال: حدثنا شجاع بن مخلد. قال: حدثنا يحيى بن أبي زائدة. قال: حدثنا الأعمش، عن مسلم. والنسائي في الكبرى (تحفة الأشراف) (١١/١٥٩٧٢) قال: فيما قرأ علينا أحمد بن منيع، عن ابن عليه، عن ابن عون، عن إبراهيم. وفي (١٢/١٧٦٤٤) عن معاوية بن صالح، عن يحيى بن معين، عن يحيى بن زكريا بن أبي زائدة، عن الأعمش، عن مسلم بن صبيح.\nثلاثتهم - عامر الشعبي، مسلبم بن صبيح، وزائدة النخعي - عن مسروق، عن عائشة، فذكرته.\n* وأخرجه أحمد (٦/١٢٦) قال: حدنمثا محمد بن جعفر. والنسائي في الكبرى (تحفة الأشراف) (١١/١٦١٤١) عن إسحاق بن منصور، عن عبد الرحمن.\nكلاهما- محمد بن جعفر، وعبد الرحمن - عن شعبة، عن الحكم، عن إبراهيم، أن علقمة وشريح بن أرطاة كانا عند عائشة. فقال أحدهما: سليهغ عن القبلة....الحديث» مرسل.\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (١١/١٦١٤١) عن أحمد ابن سليمان بن عبيد الله بن موسى. عن إسرائيل، عن منصور، عن إبراهيم، عن علقمة، عن شريح بن أرطأة، عن عائشة، فذكرته، ثم سمعه علقمة من عائشة في قصة.\n* وأخرجه النسائي في الكبرى (تحفة الأشراف) (١١/١٦١٤١) عن الحسن بن محمد، عن عبيدة بن حميد، عن منصور، عن إبراهيم، عن علقمة، عن النخعي ولم يسمه، عن عائشة. وفيه قال شريح: إني أهم أن أضربك بهذا القوس على سبيل الإنكار لذلك.","vol":"6","page":296},{"text":"٤٤٢٢ - (م ط) عمر بن أبي سلمة - ربيبُ النبيِّ - ﷺ -: «أنه سأل رسولَ الله - ﷺ-: أيُقبِّل الصائم؟ فقال له رسولُ الله - ﷺ-: سلْ هذه - لأمِّ سلمة - فأَخبرتْه: أَنَّ رسولَ الله - ﷺ- يفعل ذلك، فقال: يا رسول الله، قد غفر الله لك ما تقدَّم من ذنبك وما تأخَّر، فقال له رسولُ الله -ﷺ-: أما والله، إِني لأتقاكم لله، وأخْشَاكم له» . أخرجه مسلم (١) .\nوفي رواية الموطأ عن عطاء بن يسار: «أن رجلًا قبَّل امرأته وهو صائم ⦗٢٩٩⦘ في رمضانَ، فوجَدَ من ذلك وَجْدًا شديدًا، فأرسل امرأته، فسألت أمَّ سلمةَ؟ فأخبرتها: أَنَّ رسولَ الله - ﷺ- يفعله، فأخبرت زوجها، فزاده ذلك شَرًّا، وقال: لَسْنا مثلَ رسول الله - ﷺ-، إِن الله يُحِلُّ لرسوله ما شاء، ثم رجعت امرأْتُه إِلى أُمِّ سلمةَ فوجدت عندها رسولَ الله - ﷺ-، فقال رسولُ الله - ﷺ-: ما لهذه المرأة؟ فأخبرته أمُّ سلمةَ، فقال: ألا أخبرتيها أني أفعل ذلك؟ قالت: قد أخبرتها، فذهبتْ إِلى زوجها فأخبرته، فزاده ذلك شرًّا، وقال: لسنا مثل رسول الله - ﷺ-، يُحِلُّ الله لرسوله ما شاء، فغضب رسولُ الله - ﷺ-، وقال: والله إِني لأتْقَاكم لله، وأعْلمُكم بحدوده» (٢) .\n_________\n(١) رقم (١١٠٨)، باب أن القبلة في الصوم ليست محرمة.\n(٢) هذه الرواية عند الموطأ ١ / ٢٩١ و٢٩٢ في الصيام، باب ما جاء في الرخصة في القبلة للصائم مرسلة، ولكن وصلها عبد الرزاق وأحمد بإسناد صحيح عن عطاء عن رجل من الأنصار، ويشهد لها أيضًا رواية مسلم التي قبلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٣/١٣٦) قال: حدثني هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: أخبرني عمرو - وهو ابن الحارث - عن عبد ربه بن سعيد. عن عبد الله بن كعب الحميري، فذكره.","vol":"6","page":298},{"text":"٤٤٢٣ - (م) حفصة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يُقبِّل وهو صائم» . أخرجه مسلم (١) .\n_________\n(١) رقم (١١٠٧) في الصيام، باب بيان أن القبلة في الصوم ليست محرمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٨٦) قال: حدثنا سفيان. عن منصور. (ح) وحدثنا عفان، قال: حدثنا أبوعوانة. قال: حدثنا منصور. (ح) وحدثنا أبو معاوية. قال: حدثنا الأعمش. (ح) وحدثنا عبد الرحمن، عن سفيان، عن منصور والأعمش. ومسلم (٣/١٣٦) قال: حدثنا يحيى بن يحيى. وأبو بكر بن أبي شيبة. وأبو كريب. قال يحيى: أخبرنا وقال الآخران: حدثنا أبو معاوية، عن الأعمش. (ح) وحدثنا أبو الربيع الزهراني. قال: حدثنا أبو عوانة. (ح) وحدثنا أبو بكر بن أبي شيبة وإسحاق بن إبراهيم، عن جرير كلاهما عن منصور. وابن ماجة (١٦٨٥) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا أبو معاوية، عن الأعمش والنسائي فيي الكبرى (تحفة الأشراف) (١١/١٥٧٩٨) عن قتيبة عن جرير. عن منصور (ح) وعن ابن مثنى، عن ابن مهدي، عن سفيان، عن الأعمش، ومنصور.\nكلاهما - منصور، والأعمش - عن أبي الضحى مسلم بن صبيح، عن شتير بن شكل، فذكره.\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (١١/١٥٧٩٨) عن إبراهيم بن يعقوب، عن عبيد الله، عن إسرائيل، عن منصور، عن مسلم، عن مسروق، عن شتير، فذكره.","vol":"6","page":299},{"text":"٤٤٢٤ - (د) جابر بن عبد الله - ﵄ -: أن عمرَ بنَ الخطابِ قال: «هَشِشْتُ، فقبَّلت، وأنا صائم، فقلتُ: يا رسولَ الله، صنعتُ اليوم أمرًا عظيمًا: قبَّلتُ وأنا صائم، قال: أرأيتَ لو مضمضت بالماء وأنتَ صائم؟ قلت: لا بأس، قال: فَمهْ!» . أخرجه أبو داود (١) . ⦗٣٠٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَشِشْت) هَشَّ إلى الأمر يَهِشُّ: إذا مالت نفسه إليه وفرح به.\n(فَمَهْ؟): قوله: فمه، أي فماذا عليه؟ والهاء للسكت، ويجوز أن يكون «مَهْ» بمعنى اسكت.\n_________\n(١) رقم (٢٣٨٥) في الصوم، باب القبلة للصائم، وهو حديث منكر، وقال البزار: هذا الحديث لا نعلمه يروى عن عمر إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١) (١٣٨) و(١/٥٢) (٣٧٢) قال: حدثنا حجاج. وعبد بن حميد (٢١) . والدارمي (١٧٣١) كلاهما عن أبي الوليد الطيالسي. وأبو داود (٢٣٨٥) قال: حدثنا أحمد بن يونس. (ح) وحدثنا عيسى بن حماد. والنسائي في الكبرى «الورقة ٤١ - أ» قال: أخبرنا قتيبة بن سعيد. وابن خزيمة (١٩٩٩) قال: حدثنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث.\nستتهم - حجاج، وأبو الوليد، وأحمد بن يونس، وعيسى بن حماد، وقتيبة، وشعيب - عن الليث بن سعد، عن بكير بن عبد الله، عن عبد الملك بن سعيد، عن جابر بن عبد الله، فذكره.\n(*) قال ابن خزيمة (١٩٩٩): حدثناه محمد بن يحيي، قال: سمعت أبا الوليد يقول: جاءني هلال الرازي فسألني عن هذا الحديث.\n(*) قال أبو عبد الرحمن النسائي: هذا حديث منكر، وبكير مأمون، وعبد الملك بن سعيد رواه عنه غير واحد، ولا ندري ممن هذا. «تحفة الأشراف» (٨/١٠٤٢٢) .","vol":"6","page":299},{"text":"٤٤٢٥ - (ط) يحيى بن سعيد - ﵀ -: أن عاتكةَ بنتَ زَيدِ بنِ عمرو بن نُفَيل امرأةَ عمر بن الخطاب: «كانت تقبِّل رأس عمر وهو صائم، فلا ينهاها» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٩٢ في الصوم، باب ما جاء في الرخصة في القبلة للصائم، وإسناده منقطع، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٢١٩) عن يحيى بن سعيد، فذكره.","vol":"6","page":300},{"text":"٤٤٢٦ - (ط) عائشة بنت طلحة: «كانت عند عائشةَ زوْجِ النبي - ﷺ-، فدخل عليها زوْجُها هنالك - وهو عبد الله بن عبد الرحمن بن أبي بكر الصِّدِّيق - وهو صائم، فقالت له عائشة: ما يمنعك من أن تدنوَ من أهلك فتقبِّلَها وتلاعِبَها؟ قال: أُقبِّلُها وأنا صائم؟ قالتْ: نعم» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٩٢ في الصوم، باب ما جاء في الرخصة في القبلة للصائم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٢٢٠) عن أبي نضرة مولى عمر بن عبيد الله، فذكره.","vol":"6","page":300},{"text":"٤٤٢٧ - (ط) زيد بن أسلم: «أن أبا هريرة، وسعد بن أبي وقاص: كانا يُرخِّصَان في القُبلةِ للصائم» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٩٢ في الصوم، باب ما جاء في الرخصة في القبلة للصائم، وإسناده منقطع، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٢٢٠) عن زيد بن أسلم أن أبا هريرة، فذكره.","vol":"6","page":300},{"text":"٤٤٢٨ - (د) أبو هريرة - ﵁ -: «أن رجلًا سأل رسولَ الله ⦗٣٠١⦘ ﷺ- عن المباشرةِ للصائمِ؟ فرَّخص له، فأتاه آخر فسأله، فنهاه، فإذا الذي رخَّصَ له شيخ، وإِذا الذي نهاه شاب» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٨٧) في الصوم، باب كراهيته للشاب، وفي إسناده أبو العنبس، واسمه عبد الله بن صهبان الأسدي، وهو لين الحديث، كما قال الحافظ في \" التقريب \"، وقال أبو حاتم: في حديثه شيء، قال الزرقاني في \" شرح الموطأ \": وبالفرق قال مالك في رواية، والشافعي، وأبو حنيفة، وعن مالك كراهتها بالفرض دون النفل، والمشهور عنه كراهتها مطلقًا، قال ابن عبد البر: أظن من فرق بينهما ذهب إلى قول عائشة: أيكم أملك لإربه من رسول الله ﷺ، أي: أملك لنفسه وشهوته، قال: وروى البيهقي بإسناد صحيح عن عائشة أنه ﷺ رخص في القبلة للشيخ وهو صائم ونهى عنها الشاب، وقال: الشيخ يملك إربه، والشاب يفسد صومه، ففهم من التعليل: أنه دائم مع تحريك الشهوة بالمعنى المذكور، وأن التعبير بالشيخ والشاب جرى على الغالب من أحوال الشيوخ في انكسار شهوتهم وأحوال الشباب في قوتها، فلو انعكس الأمر لانعكس الحكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٨٧) قال: حدثنا نصر بن علي، قال: حدثنا أبو أحمد - يعني الزبيري - قال: أخبرنا إسرائيل. عن أبي العنبس. عن الأغر، فذكره.","vol":"6","page":300},{"text":"٤٤٢٩ - (ط) عبد الله بن عباس - ﵄ -: «كان يرخِّص فيها للشيخ الكبير، ويكرهها للشاب» . أخرجه الموطأ، وهذا لفظه: «أنه سئل عن القُبلة للصائم؟ فأَرخص فيها للشيخ الكبير وكَرِهَها للشاب» (١) .\n_________\n(١) الموطأ ١ / ٢٩٣ في الصيام، باب ما جاء في التشديد في القبلة للصائم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٢٢٢) عن زيد بن أسلم، عن عطاء بن يسار، أن عبد الله بن عباس، فذكره.","vol":"6","page":301},{"text":"٤٤٣٠ - (ط) نافع - مولى ابن عمر - ﵃ -: أن عبد الله بن عمر: «كان ينهى عن القُبْلَةِ والمباشرةِ للصائم» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٩٣ في الصيام، باب ما جاء في التشديد في القبلة للصائم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٢٢٢) عن نافع أن عبد الله بن عمر، فذكره.","vol":"6","page":301},{"text":"<span data-type=\"title\" id=toc-883>[النوع] الرابع: المفطر ناسيًا</span>\n٤٤٣١ - (خ م د ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ ⦗٣٠٢⦘ ﷺ- قال: «مَن نَسِيَ وهو صائم، فأكلَ أو شربَ، فليُتمَّ صومه، فإِنما أطعَمهُ الله وسقاه» . أَخرجه البخاري، ومسلم.\nوعند الترمذي: «من أكلَ أو شربَ ناسيًا فلا يفطر، فإنما هو رزق رزقه الله» .\nوعند أبي داود: «أن رجلًا جاء إِلى النبيِّ - ﷺ-، فقال: يا رسول الله: أكلتُ وشربتُ ناسيًا، وأنا صائم؟ فقال: اللهُ أطعمكَ وسقاكَ» (١) .\n_________\n(١) رواه البخاري ٤ / ١٣٥ في الصوم، باب الصائم إذا أكل أو شرب ناسيًا، وفي الأيمان والنذور، باب إذا حنث ناسيًا في الأيمان، ومسلم رقم (١١٥٥) في الصيام، باب أكل الناسي وشربه وجماعه لا يفطر، والترمذي رقم (٧٢١) في الصوم، باب في الصائم يأكل ويشرب ناسيًا، وأبو داود رقم (٢٣٩٨) في الصوم، باب من أكل ناسيًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٩٥) قال: حدثنا هوذة. والبخاري (٨/١٧٠) قال: حدثني يوسف ابن موسى. قال: حدثنا أبو أسامة. وابن ماجة (١٦٧٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. والترمذي (٧٢٢) قال: حدثنا أبو سعيد الأشج. قال: حدثنا أبو أسامة.\nكلاهما - هوذة، وأبو أسامة - عن عوف الأعرابي، عن خلاس ومحمد بن سيرين، فذكراه.\n* أخرجه أحمد (٢/٤٢٥) قال: حدثنا إسماعيل بن إبراهيم - وهو ابن علية - عن هشام بن حسان. (ح) ويزيد بن هارون. قال: أخبرنا هشام. وفي (٢/٤٩١) قال: حدثنا محمد. قال: حدثنا هشام. وفي (٢/٤٩٣) قال: حدثنا محمد بن جعفر. قال: حدثنا عوف. وفي (٢/٥١٣) قال: حدثنا روح. قال: حدثنا عوف وهشام. والدارمي (١٧٣٣) قال: أخبرنا عثمان بن محمد. قال: حدثنا جرير، عن هشام. والبخاري (٣/٤٠) قال: حدثنا عبدان. قال: أخبرنا يزيد بن زريع. قال: حدثنا هشام. ومسلم (٣/١٦٠) قال: حدثني عمرو بن محمد الناقد. قال: حدثنا إسماعيل بن إبراهيم، عن هشام القردوسي. وأبو داود (٢٣٩٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن أيوب، وحبيب وهشام. والترمذي (٧٢١) قال: حدثنا أبو سعيد الأشج. قال: حدثنا أبو خالد الأحمر، عن حجاج بن أرطاة، عن قتادة. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٤٧٩) عن إسحاق بن إبراهيم، عن عيسى بن يونس، عن عوف. وفي (١٠/١٤٥٤٣) عن إسحاق بن إبراهيم، عن عيسى بن يونس، عن هشام. وابن خزيمة (١٩٨٩) قال: حدثنا إسماعيل بن بشر بن منصور السلمي. قال: حدثنا عبد الأعلى. قال: حدثنا هشام.\nخمستهم - هشام بن حسان، وعوف الأعرابي، وأيوب السختياني، وحبيب بن الشهيد، وقتادة - عن محمد بن سيرين، عن أبي هريرة، فذكر نحوه. ليس فيه: «خلاس» .","vol":"6","page":301},{"text":"<span data-type=\"title\" id=toc-884>الفصل الثالث: في زمان الصوم</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-885>الفرع الأول: في الأيام المستحب صومها</span>، وفيه تسعة أنواع\n<span data-type=\"title\" id=toc-886>النوع الأول: قول كلي في الصوم</span>\n٤٤٣٢ - (خ م ت) أنس بن مالك - ﵁ -: قال: «كان ⦗٣٠٣⦘ رسولُ الله - ﷺ- يُفطِرُ من الشهر، حتى نظنَّ أنْ لا يصومَ منه، ويصومُ حتى نظنَّ أن لا يفطرَ منه شيئًا، وكان لا تشاء أن تراه من الليل مُصَليًا إِلا رأيتَهُ، ولا نائمًا إِلا رأَيتَهُ» .\nوفي رواية: قال حميد: «سألتُ أنسًا عن صيام النبيِّ - ﷺ-؟ فقال: ما كنتُ أُحِبُّ أن أراه من الشهر صائمًا إِلا رأيتُهُ، ولا مُفْطِرًا إِلا رأَيتُهُ، ولا من الليل قائمًا إِلا رأيتُهُ، ولا نائمًا إِلا رأيتُهُ، ولا مَسِسْتُ خَزَّة، ولا حَريرة أَلْيَنَ من كفِّ رسولِ الله -ﷺ-، ولا شَمِمتُ مِسْكَة، ولا عَبِيرَة أَطْيبَ رائحة من رائحةِ رسولِ الله - ﷺ-» . أخرجه البخاري.\nولمسلم: «أَنَّ رسولَ الله -ﷺ- كان يصوم حتى يقال: قد صام، [قد] صام، ويُفطرُ حتى يقال: قد أفْطَر، [قد] أفطر» . وأخرجه الترمذي الرواية الأولى (١) .\n_________\n(١) رواه البخاري ٤ / ١٨٨ في الصوم، باب ما يذكر من صوم النبي ﷺ وإفطاره، وفي التهجد، باب قيام النبي ﷺ بالليل ونومه وما نسخ من قيام الليل، ومسلم رقم (١١٥٨) في الصيام، باب صيام النبي ﷺ في غير رمضان، والترمذي رقم (٧٦٩) في الصوم، باب ما جاء في سرد الصوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١٩٧٢) حدثني عبد العزيز بن عبد الله. قال: حدثني محمد بن جعفر. عن حميد أنه سمع أنسا. وأخرجه مسلم (١١٥٨) حدثني زهير بن حرب وابن أبي خلف، قالا: حدثنا روح بن عبادة. حدثنا حماد وعن ثابت. عن أنس، فذكره.\nوأخرجه الترمذي (٧٦٩) حدثنا علي بن حجر. حدثنا إسماعيل بن جعفر عن حميد عن أنس بن مالك، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح.","vol":"6","page":302},{"text":"٤٤٣٣ - (خ م س) عبد الله بن عباس - ﵄ -: قال: «ما صام رسولُ الله - ﷺ- شهرًا كاملًا قَطُّ غيرَ رمضانَ، وكان يصومُ حتى ⦗٣٠٤⦘ يقولَ القائلُ: لا والله لا يُفْطِرُ، ويُفْطِرُ حتى يقولَ القائلُ: لا واللهِ لا يصومُ» . أخرجه البخاري، ومسلم، والنسائي.\nوزاد النسائي: «وما صام شهرًا غيرَ رمضانَ منذ قَدِمَ المدينة» (١) .\n_________\n(١) رواه البخاري ٤ / ١٨٨ في الصوم، باب ما يذكر من صوم النبي ﷺ وإفطاره، ومسلم رقم (١١٥٧) في الصيام، باب صيام النبي ﷺ، والنسائي ٤ / ١٩٩ في الصوم، باب صوم النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢٢٧) (١٩٩٨) قال: حدثنا يحيى، عن شعبة، وفي (١/٢٤١) (٢١٥١) قال: حدثني محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٢٧١) (٢٤٥٠) قال: حدثنا سريج بن النعمان، قال: حدثنا أبو عوانة. وفي (١/٣٠١) (٢٧٣٧) و(١/٣٢١) (٢٩٤٩) قال: حدثنا يحيى بن حماد، قال: أخبرنا أبو عوانة. والدارمي (١٧٥٠) قال: أخبرنا محمد بن عيسى، قال: حدثنا أبو عوانة. والبخاري (٣/٥٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. ومسلم (٣/١٦١) قال: حدثنا أبو الربيع الزهراني، قال: حدثنا أبو عوانة. (ح) وحدثنا محمد بن بشار، وأبو بكر بن نافع، عن غندر، عن شعبة. وابن ماجة (١٧١١) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي في «الشمائل» (٣٠٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: حدثنا شعبة. والنسائي (٤/١٩٩) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة.\nكلاهما - شعبة، وأبو عوانة - عن أبي بشر.\n٢ - وأخرجه أحمد (١/٢٣١) (٢٠٤٦) و(١/٣٢٦) (٣٠١١) قال: حدثنا محمد بن عبيد. ومسلم (٣/١٦١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وفي (٣/١٦٢) قال: حدثنيه علي بن حجر، قال: حدثنا علي بن مسهر. (ح) وحدثني إبراهيم بن موسى، قال: أخبرنا عيسى بن يونس. وأبو داود (٢٤٣٠) قال: حدثنا إبراهيم بن موسى، قال: حدثنا عيسى.\nأربعتهم - محمد بن عبيد، وعبد الله بن نمير، وعلي بن مسهر، وعيسى بن يونس - عن عثمان بن حكيم الأنصاري. كلاهما - أبو بشر جعفر بن إياس، وعثمان بن حكيم - عن سعيد بن جبير، فذكره.","vol":"6","page":303},{"text":"٤٤٣٤ - (س) أسامة بن زيد - ﵄ -: «أَنَّ رسولَ الله - ﷺ- كان يَسْرُدُ الصوم، فيقال: لا يُفْطِرُ، ويفطرُ، فيقال: لا يصوم» . أَخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَسْرُد) سردت الصوم: إذا تابعت بعضه بعضًا من غير إفطار.\n_________\n(١) ٤ / ٢٢ في الصوم، باب صوم النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٢٠٢) قال: أخبرنا أحمد بن سليمان. قال: حدثنا زيد بن الحباب، قال: أخبرني ثابت بن قيس الغفاري، قال: حدثني أبو سعيد المقبري. قال: حدثني أبو هريرة، فذكره.","vol":"6","page":304},{"text":"٤٤٣٥ - (م ت س) عائشة - ﵂ -: قال عبد الله بن شقيق العقيلي: «سألتُ عائشةَ عن صوم رسول الله - ﷺ-؟ فقالت: كان يصوم حتى نقولَ: قد صامَ، قد صامَ، ويُفطِرُ حتى نقولَ: قد أَفْطَرَ، قد أفطر، وما رأيتُه صام شهرًا كاملًا منذ قَدِمَ المدينةَ، إِلا أن يكونَ رمضانَ» .\nوفي رواية قالت: «ما علمتُهُ صام شهرًا كلَّه إِلا رمضانَ، ولا أَفطره كلَّه حتى يصومَ منه، حتى مضى لسبيله» . أخرجه مسلم. ⦗٣٠٥⦘\nوأخرج الترمذي، والنسائي الرواية الأولى (١) .\n_________\n(١) رواه مسلم رقم (١١٥٦) في الصيام، باب صيام النبي ﷺ في غير رمضان، والترمذي رقم (٧٦٨) في الصوم، باب ما جاء في سرد الصوم، والنسائي ٤ / ١٩٩ في الصوم، باب صوم النبي ﷺ، وقد رواه أيضًا البخاري ٤ / ١٨٦ في الصوم، باب ما يذكر من صوم النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٦٢و ١٣٩) قال: حدثنا وكيع. قال: حدثنا كهمس. وفي (٦/١٥٧) قال: حدثنا حسين بن علي، عن زائدة، عن هشام، عن ابن سيرين. وفي (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا كهمس. (ح) ويزيد وأبو عبد الرحمن المقرئ، عن كهمس. وفي (٦/ ٢١٨) قال: حدثنا إسماعيل ويزيد المعنى. قالا: أخبرنا الجريري. وفي (٦/٢٤٦) قال: حدثنا محمد بن سلمة، عن هشام، عن محمد بن سيرين. وفي (٦/٢٢٧) قال: حدثنا روح. قال: حدثنا كهمس. ومسلم (٣/١٠٦) قال: حدثنا يحيى بن يحيى. قال: أخبرنا يزيد بن زريع، عن سعيد الجريري (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا كهمس. (ح) وحدثني أبو الربيع الزهراني. قال: حدثنا حماد، عن أيوب وهشام، عن محمد. قال حماد: وأظن أيوب قد سمعه من عبد الله بن شقيق - (ح) وحدثنا قتيبة. قال: حدثنا حماد، عن أيوب والترمذي (٧٦٨) . وفي الشمائل (٢٩٨) قال: حدثنا قتيبة بن سعيد. قال: حدثنا حماد بن زيد، عن أيوب والنسائي (٤/. ١٥٢) قال أخبرنا محمد بن أبي يوسف الصيدلاني حراني. قال: حدثنا محمد بن سلمة، عن هشام، عن ابن سيرين. (ح) وأخبرنا إسماعيل بن مسعود. قال: أنبأنا خالد، وهو ابن الحارث. عن كهمس. (ح) وأخبرنا أبو الأشعث. عن يزيد. وهو ابن زريع. قال: حدثنا الجرير. وفي (٤/١٩٩) قال: أخبرنا قتيبة. قال: حدثنا حماد. عن أيوب وابن خزيمة (٢١٣٢) قال: حدثنا محمد بن بشار. قال: حدثنا سالم بن نوح. قال: حدثنا الجريري.\nأربعتهم - كهمس، ومحمد بن سيرين، وسعيد الجريري، وأيوب - عن عبد الله بن شقيق، فذكره.","vol":"6","page":304},{"text":"<span data-type=\"title\" id=toc-887>النوع الثاني: في يوم عاشوراء</span>\n٤٤٣٦ - (خ م ط د ت) عائشة - ﵂ -: قالت: «كان عاشوراءُ يُصَامُ قبلَ رمضانَ، فلما نزلَ رمضانَ كان من شاءَ صام، ومن شاءَ أفطر» .\nوفي رواية قالت: «كان رسولُ الله - ﷺ- أمر بصيام يوم عاشوراء ...» الحديث.\nوفي أخرى قالت: «كانوا يصومون عاشوراءَ قَبْلَ أن يُفْرَضَ رمضانُ، وكان يومًا تُسْتَرُ فيه الكعبةُ، قالت: فلما فُرِضَ رمضانُ قال رسولُ الله - ﷺ-: من شاء أن يصومَه فلْيَصُمْهُ، ومن شاء أن يترُكَهُ فَلْيَتْرُكْهُ» .\nوفي أخرى قالت: «كان يومُ عاشوراءَ تصومُه قريش في الجاهلية، وكان رسولُ الله -ﷺ- يصومُهُ في الجاهلية، فلما قَدِمَ المدينة صامه، وأمر ⦗٣٠٦⦘ بصيامه، فلما فُرِض رمضانُ ترك عاشوراءَ، فمن شاء صامه، ومن شاء تركَه» .\nوفي أخرى: «فلما فُرِضَ رمضانُ قال: من شاءَ صامه، ومن شاءَ تركه» .\nوفي أخرى: «أن قريشًا كانت تصومُ عاشوراءَ في الجاهلية، ثم أمرَ رسولُ الله - ﷺ- بصيامه، حتى فُرِضَ رمضانُ، فقال رسولُ الله -ﷺ-: من شاء صامه، ومن شاءَ فَلْيُفْطِرْ» . أخرجه البخاري ومسلم.\nوأخرج الموطأ، وأبو داود، والترمذي الرواية الرابعة، وقالوا فيها: «وكان هو الفريضةَ» . بعد قوله: «فلما فُرِضَ رمضانُ» (١) .\n_________\n(١) رواه البخاري ٤ / ٢١٢ في الصوم، باب صوم يوم عاشوراء، وباب وجوب الصوم، وفي الحج، باب قول الله تعالى: ﴿جعل الله الكعبة البيت الحرام قيامًا للناس﴾، وفي فضائل أصحاب النبي ﷺ، باب أيام الجاهلية، وفي تفسير سورة البقرة، باب: ﴿يا أيها الذين آمنوا كتب عليكم الصيام﴾، ومسلم رقم (١١٢٥) في الصيام، باب صوم عاشوراء، والموطأ ١ / ٢٩٩ في الصيام، باب صيام يوم عاشوراء، وأبو داود رقم (٢٤٤٢) و(٢٤٤٣) في الصوم، باب في صوم يوم عاشوراء، والترمذي رقم (٧٥٣) في الصوم، باب ما جاء في ترك الرخصة في ترك صوم يوم عاشوراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ صفحة (١٩٩) . وأحمد (٦/٢٩) قال: حدثنا عباد بن عباد. وفي (٦/٥٠) قال: حدثنا يحيى. وفي (٦/١٦٢) قال: حدثنا يحيى بن زكريا. والدارمي (١٧٧٠) قال: أخبرنا عبد الوهاب ابن سعيد. قال: حدثنا شعيب بن إسحاق. والبخاري (٣/٥٧) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٥/٥١) قال: حدثنا مسدد. قال: حدثنا يحيى. وفي (٦/٣٠) قال: حدثني محمد بن المثنى قال: حدثنا يحيى. ومسلم (٣/١٤٦) قال: حدثنا زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا ابن نمير. وأبو داود (٢٤٤٢) قال: حدثنا عبد الله ابن مسلمة، عن مالك، والترمذي (٧٥٣) . وفي الشمائل (٣٠٩) قال: حدثنا هارون بن إسحاق الهمداني. قال: حدثنا عبدة بن سليمان، والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٣١٠) عن عبيد الله بن سعيد، عن يحيى بن سعيد. وابن خزيمة (٢٠٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى.\nثمانيتهم - مالك، وعباد بن عباد، ويحيى بن سعيد القطان، ويحيى بن زكريا، وشعيب بن إسحاق، وجرير بن عبد الحميد، وعبد الله بن نمير، وعبدة بن سليمان - عن هشام بن عروة.\n٢- وأخرجه الحميدي (٢٠٠) قال: حدثنا سفيان. قال: حدثنا الزهري وهشام بن عروة\n٣- وأخرجه أحمد (٦/٢٤٨) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. والدارمي (١٧٦٧) قال: أخبرنا عبيد الله بن عبد المجيد. قال: حدثنا ابن أبي ذئب. والبخاري (٢/١٨٢) قال: حدثنا يحيى ابن بكير. قال: حدثنا الليث، عن عقيل. (ح) وحدثني محمد بن مقاتل. قال: أخبرني عبد الله، هو ابن المبارك. قال: أخبرنا محمد بن أبي حفصة. والبخاري (٣/٥٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٦/٢٩) قال: حدثنا عبد الله بن محمد. قال: حدثنا بن عيينة. ومسلم (٣/١٤٧) قال: حدثني عمرو الناقد. قال: حدثنا سفيان. (ح) وحدثنا حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وابن ماجة (١٧٣٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون، عن ابن أبي ذئب والنسائي في الكبرى (تحفة الأشراف) (١٢/١٦٤٧٠) عن عمرو بن عثمان بن سعيد، عن أبيه، عن شعيب.\nستتهم - محمد بن أبي حفصة، ويونس بن يزيد، ومحمد بن عبد الرحمن بن أبي ذئب، وعقيل، وشعيب بن أبي حمزة، وسفيان بن عيينة - عن الزهري.\n٤- وأخرجه البخاري (٣/٣١) قال: حدثنا قتيبة بن سعيد. ومسلم (٣/١٤٧) قال: حدثنا قتيبة بن سعيد ومحمد بن رمح. والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٣٦٨) عن قتيبة. كلاهما- قتيبة، ومحمد بن رمح. - عن الليث بن سعد، عن يزيد بن أبي حبيب، أن عراك بن مالك حدثه.\nثلاثتهم - هشام بن عروة، والزهري، وعراك بن مالك - عن عروة بن الزبير، فذكره.","vol":"6","page":305},{"text":"٤٤٣٧ - (خ م د) عبد الله بن عمر - ﵄ -: «أن أهْلَ الجاهليةِ كانوا يصومون يومَ عاشوراءَ، وأنَّ رسولَ الله - ﷺ- صامه والمسلمون قبلَ أن يُفْرَضَ رمضانُ، فلما افْتُرِضَ رمضانُ قال رسولُ الله -ﷺ-: إِن عاشوراءَ يوم من أيامِ الله، فمن شاء صامه» . ⦗٣٠٧⦘\nوفي رواية قال: «ذُكِرَ عند النبيِّ - ﷺ- يومُ عاشوراء، فقال: ذاكَ يوم كان يصومُه أهلُ الجاهلية، فمن شاء صامه، ومن شاء تركه» . أخرجه البخاري، ومسلم.\nوللبخاري قال: «صامَ رسولُ الله - ﷺ- عاشوراءَ وأمر بصيامه، فلما فُرِضَ رمضانُ ترك، وكان عبدُ الله لا يصومه إِلا أن يوافقَ صَوْمَهُ» .\nولمسلم مثل الثانية، وقال: «فمن أَحَبَّ منكم أَن يصومَهُ فليصمْهُ، ومن كره فَلْيَدَعْهُ» . وأخرج أبو داود نحو الرواية الأولى (١) .\n_________\n(١) رواه البخاري ٤ / ٢١٢ و٢١٣ في الصوم، باب صوم يوم عاشوراء، وباب وجوب الصوم، وفي تفسير سورة البقرة، باب: ﴿يا أيها الذين آمنوا كتب عليكم الصيام﴾، ومسلم رقم (١١٢٦) في الصيام، باب صوم عاشوراء، وأبو داود رقم (٢٤٤٣) في الصوم، باب في صوم عاشوراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤) (٤٤٨٣) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٢/٥٧) (٥٢٠٣) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٥٧) (٥٢٠٤) قال: حدثنا روح. قال: أخبرنا عبيد الله بن الأخنس. وفي (٢/١٤٣) (٦٢٩٢) قال: حدثنا ابن نمير، قال: أخبرنا عبيد الله. والدارمي (١٧٦٩) قال: أخبرنا يعلى، عن محمد بن إسحاق. والبخاري (٣/٣١) قال: حدثنا مسدد. قال: حدثنا إسماعيل، عن أيوب. وفي (٦/٢٩) قال: حدثنا مسدد، قال: حدثنا يحيى عن عبيد الله ومسلم (٣/١٤٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله. (ح) وحدثناه محمد بن المثنى، وزهير بن حرب، قالا: حدثنا يحيى، وهو القطان (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، كلاهما عن عبيد الله. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا ابن رمح. قال: أخبرنا الليث (ح) وحدثنا أبو كريب، قال: حدثنا أبو أسامة، عن الوليد، يعني ابن كثير. وفي (٣/١٤٨) قال: حدثني محمد بن أحمد بن أبي خلف، قال: حدثنا روح. قال: حدثنا أبو مالك عبيد الله بن الأخنس. وأبو داود (٢٤٤٣) قال: حدثنا مسدد قال: حدثنا يحيى، عن عبيد الله. وابن ماجة (١٧٣٧) قال: حدثنا محمد ابن رمح، قال: أنبأنا الليث بن سعد. والنسائي في الكبرى (تحفة الأشراف) (٨٢٨٥) عن قتيبة، عن الليث بن سعد. وابن خزيمة (٢٠٨٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى، قال: حدثنا عبيد الله.\nستتهم - أيوب، وعبيد الله بن عمر، وعبيد الله بن الأخنس، ومحمد بن إسحاق، والليث بن سعد، والوليد بن كثير - عن نافع فذكره.","vol":"6","page":306},{"text":"٤٤٣٨ - (خ م) أبو موسى الأشعري - ﵁ -: قال: «كان يومُ عاشوراءَ يومًا تُعظِّمُهُ اليهودُ، وتتَّخِذُهُ عيدًا، فقال رسولُ الله - ﷺ-: صوموه أنتم» .\nوفي رواية: «كان أهلُ خيبرَ يصومون يومَ عاشوراءَ، يَتَّخِذُونَهُ عيدًا، ويُلبِسُون نساءهم فيه حُلِيَّهم وشارَتَهم، فقال رسولُ الله - ﷺ-: فصوموه أنتم» . أخرجه البخاري، ومسلم (١) . ⦗٣٠٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَارَتَهم): الشارة، الرُّواء والمنظر الحسن والزينة.\n_________\n(١) رواه البخاري ٤ / ٢١٥ في الصوم، باب صيام يوم عاشوراء، وفي فضائل أصحاب النبي ﷺ، باب إتيان اليهود النبي ﷺ حين قدم المدينة، ومسلم رقم (١١٣١) في الصيام، باب صوم يوم عاشوراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٠٩) . والبخاري (٣/٥٧) قال: حدثنا على بن عبد الله. وفي (٤/٨٩) قال: حدثني أحمد أو محمد بن عبيد الله الغداني. ومسلم (٣/١٥٠) قال: حدثنا أبو بكر بن أبي شيبة. وابن نمير (ح) وحدثناه أحمد بن المنذر. والنسائي في الكبرى (تحفة الأشراف) (٩٠٠٩) عن حسين بن حريث.\nسبعتهم - ابن حنبل، وعلى بن عبد الله، وابن عبيد الله الغداني، وابن أبي شيبة، وابن نمير، وابن المنذر، وحسين بن حريث - عن أبي أسامة، عن أبي عميس، عن قيس بن مسلم، عن طارق بن شهابب، فذكره.\n(*) زاد أحمد بن المنذر: قال أبو أسامة: فحدثني صدقة بن أبي عمران، عن قيس بن مسلم، عن طارق بن شهاب، عن أبي موسى. ﵁ قال: كان أهل خيبر يصومون يوم عاشوراء، يتخذونه عيدا ويلبسون نساءهم فيه حليهم وشارتهم. فقال رسول الله -ﷺ-: فصوموه أنتم» .\n* وفي رواية ابن عبيد الله الغدان.: «دخل النبي -ﷺ- المدينة، وإذا أناس من اليهود يعظمون عاشوراء، ويصومونه، فقال النبي -ﷺ-: نحن أحق بصومه. فأمر بصومه» .","vol":"6","page":307},{"text":"٤٤٣٩ - (خ م د) عبد الله بن عباس - ﵄ -: قال: «قَدِمَ رسولُ الله - ﷺ- المدينةَ، فرأى اليهودَ تصومُ عاشوراء، فقال: ما هذا؟ قالوا: [هذا] يوم صالح، نَجَّى اللهُ فيه موسى وبني إِسرائيل من عدوِّهم، فصامه، فقال: أنا أحقُّ بموسى [منكم]، فصامَهُ - ﷺ- وأمر بصيامه» .\nوفي رواية: «فقال لهم: ما هذا اليوم الذي تصومونه؟ قالوا: هذا يوم عظيم، أنْجَى اللهُ فيه موسى وقومه، وغرَّق فيه فرعون وقومه، فصامه موسى شكرًا، فنحن نصومُهُ، فقال رسولُ الله -ﷺ-: فنحن أحق وأولى بموسى منكم، فصامه رسولُ الله -ﷺ-، وأمر بصيامه» .\nوفي أخرى بنحو ذلك، وفيه: «فنحن نصومه تعظيمًا له» .\nأخرجه البخاري، ومسلم، وأخرج أَبو داود الرواية الآخرة (١) .\n_________\n(١) رواه البخاري ٤ / ٢١٤ في الصوم، باب صيام يوم عاشوراء، وفي الأنبياء، باب قول الله تعالى: ﴿وهل أتاك حديث موسى﴾، وفي فضائل أصحاب النبي ﷺ، باب إتيان اليهود النبي ﷺ حين قدم المدينة، وفي تفسير سورة يونس، وفي تفسير سورة طه، ومسلم رقم (١١٣٠) في الصيام، باب صوم يوم عاشوراء، وأبو داود رقم (٢٤٤٤) في الصوم، باب في صوم يوم عاشوراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥١٥) قال: حدثنا سفيان وأحمد (١/٢٩١) (٢٦٤٤) قال: حدثنا عفان. قال: حدثنا عبد الوارث وفي (١/٣١٠) (٢٨٣٢) قال: حدثنا عبد الصمد. قال:حدثنا أبي. وفي (١/٣٣٦) (٣١١٢) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٣/٥٧) قال:حدثنا أبو معمر، قال: حدثنا عبد الوارث. وفي (٤/١٨٦) قال: حدثنا على بن عبد الله قال: حدثنا سفيان. ومسلم (٣/١٥٠) قال: حدثني ابن أبي عمر، قال: حدثنا سفيان. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق، قال: حدثنا معمر. والنسائي في الكبرى (تحفة الأشراف) (٥٥٢٨) عن محمد بن منصور، عن سفيان (ح) وعن إسماعيل بن يعقوب، عن محمد بن موسى بن أعين،عن أبيه عن الحارث بن عمير.\nأربعتهم - سفيان، وعبد الوراث، ومعمر، والحارث بن عمير - عن أيوب السختياني، قال: أخبرني عبد الله بن سعيد بن جبير.\n٢- وأخرجه أحمد (١/٣٤٠) (٣١٦٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة،والدارمي (١٧٦٦) قال: أخبرنا سهل بن حماد، قال: حدثنا شعبة. والبخاري (٥/٨٩) قال: حدثنا زياد بن أيوب، قال: حدثنا هشيم. وفي (٦/٩١) قال:حدثني محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. وفي (٦/١٢٠) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا روح، قال: حدثنا شعبة، ومسلم (٣/١٤٩) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم. (ح) وحدثناه ابن بشار،وأبو بكر ابن نافع، جميعا عن محمد بن جعفر، عن شعبة وأبو داود (٢٤٤٤) قال: حدثنا زياد بن أيوب، قال: حدثنا هشيم. والنسائي في الكبرى (تحفة الأشراف) (٥٤٥٠) عن زياد بن أيوب، عن هشيم، وابن خزيمة (٢٠٨٤) قال: حدثنا أبو هاشم زياد بن أيوب، قال: حدثنا هشيم. (ح) وحدثنا بشر بن معاذ،قال: حدثنا هشيم بن بشير. كلاهما - شعبة، وهشيم - قالا: حدثنا أبو بشر.\nكلاهما - عبد الله بن سعيد بن جبير، وأبو بشر جعفر بن إياس - عن سعيد بن جبير،فذكره.\n* أخرجه ابن ماجة (١٧٣٤) قال: حدثنا سهل بن أبي سهل، قال: حدثنا سفيان بن عيينة، عن أيوب، عن سعيد بن جبير، فذكره (ليس فيه عبد الله بن سعيد بن جبير) .","vol":"6","page":308},{"text":"٤٤٤٠ - (م) جابر بن سمرة - ﵁ -: قال: «كان رسولُ الله ⦗٣٠٩⦘ ﷺ- يأْمر بصيام يومِ عاشوراءَ، ويَحُثُّنا عليه، ويتعاهدُنا عنده، فلما فُرِضَ رمضانُ لم يأْمرْنا ولم يَنْهَنَا ولم يتعاهدنا عنده» . أخرجه مسلم (١) .\n_________\n(١) رقم (١١٢٨) في الصيام، باب صوم يوم عاشوراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٩٦ و١٠٥) قال: حدثنا هاشم بن القاسم. ومسلم (٣/١٤٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبيد الله بن موسى. وابن خزيمة (٢٠٨٣) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود.\nثلاثتهم - هاشم، وعبيد الله، وأبو داود - عن شيبان بن عبد الرحمن النحوي، عن أشعث بن أبي الشعثاء، عن جعفر بن أبي ثور، فذكره.","vol":"6","page":308},{"text":"٤٤٤١ - (خ م) علقمة بن قيس النخعي: «أن الأشعثَ بنَ قيس دخل على عبد الله [بن مسعود] وهو يَطْعم يوم عاشوراءَ، فقال: يا أبا عبد الرحمن، إِن اليَومَ يومُ عاشوراء، فقال: قد كان يُصَامُ قبل أن يَنزِلَ رمضان، فلما نزلَ رمضانُ تُركَ، فإن كنتَ مفطرًا فاطْعَم» . أخرجه البخاري، ومسلم.\nولمسلم نحوه، إِلا أنه قال: «كان يومًا يصومه رسولُ الله - ﷺ- قبل أَن ينزل رمضانُ، فلما نزل رمضانُ تركه» .\nوله في أخرى مختصرًا قال: «دخل الأشعث على عبد الله يوم عاشوراء فقال: ادْنُ فكُلْ، فقال: إني صائم، قال: كنا نصومه، ثم تُرِكَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَطْعَم) طَعِمَ الرجل يطعَمُ: إذا أكل.\n_________\n(١) رواه البخاري ٧ / ١٣٤ في تفسير سورة البقرة، باب قوله تعالى: ﴿يا أيها الذين آمنوا كتب عليكم الصيام﴾، ومسلم رقم (١١٢٧) في الصيام، باب صوم يوم عاشوراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٢٩) قال: حدثني محمود، قال: أخبرنا عبيد الله. ومسلم (٣/١٤٩) قال: حدثني محمد بن حاتم، قال: حدثنا إسحاق بن منصور.\nكلاهما - عبيد الله بن موسى، وإسحاق - عن إسرائيل، عن منصور، عن إبراهيم، عن علقمة، فذكره.","vol":"6","page":309},{"text":"٤٤٤٢ - (خ م س) سلمة بن الأكوع - ﵁ -: «أَنَّ رسولَ الله ⦗٣١٠⦘ ﷺ- أمر رجلا من أسلم: أَنْ أذِّنْ في الناس: من كان أَكَلَ فَلْيَصُمْ بقية يومه، ومن لم يكن أكل فليصم، فإن اليوم يومُ عاشوراء» .\nوفي رواية «أنه قال لرجل من أسلم: أذِّن في قومك - أو في الناس - بالشك» . أخرجه البخاري، ومسلم، والنسائي (١) .\n_________\n(١) رواه البخاري ٤ / ٢١٦ في الصوم، باب صيام يوم عاشوراء، وباب إذا نوى بالنهار صومًا، وفي خبر الواحد، باب ما كان يبعث النبي ﷺ من الأمراء والرسل واحدًا بعد واحد، ومسلم رقم (١١٣٥) في الصيام، باب من أكل في عاشوراء فليكف بقية يومه، والنسائي ٤ / ١٩٢ في الصوم، باب إذا لم يجمع من الليل هل يصوم ذلك اليوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٧) قال: حدثنا حماد بن مسعدة. وفي (٤/٤٨) قال: حدثنا صفوان بن عيسى. وفي (٤/٥٠) قال: حدثنا يحيى بن سعيد. والدارمي (١٧٦٨) قال: أخبرنا أبو عاصم. والبخاري (٣/٣٨) قال: حدثنا أبو عاصم. وفي (٣/٥٨) قال: حدثنا المكي بن إبراهيم. وفي (٩/١١١) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٣/١٥١) قال: حدثنا قتيبة بن سعيد، ققال: حدثنا حاتم - يعني ابن إسماعيل -. والنسائي (٤/١٩٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى. وابن خزيمة (٢٠٩٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى.\nستتهم - حماد، وصفوان، ويحيى بن سعيد، وأبو عاصم، والمكي، وحاتم - عن يزيد بن أبي عبيد، فذكره.","vol":"6","page":309},{"text":"٤٤٤٣ - (د) عبد الرحمن بن مسلمة: عن عمه «أن أسْلَمَ أتت رسولَ الله - ﷺ-، فقال: صُمتُم يومكم هذا؟ قالوا: لا، قال: فأتِمُّوا بقيَّة يومكم، واقضوه» . أخرجه أبو داود، وقال: يعني يومَ عاشوراء (١) .\n_________\n(١) رقم (٢٤٤٧) في الصوم، باب في فضل عاشوراء، ورواه أيضًا النسائي ٤ / ١٩٢ في الصوم، باب إذا لم يجمع من الليل هل يصوم ذلك اليوم من التطوع، وعبد الرحمن بن مسلمة مجهول، ومختلف في اسم أبيه، ولا يدرى من عمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٩) قال: حدثنا حجاج. قال: حدثني شعبة. وفي (٥/٣٦٧) قال: حدثنا محمد وحجاج. قالا: حدثنا شعبة. وفي (٥/٤٠٩) قال:حدثنا روح. قال: حدثنا سعيد بن أبي عروبة. وأبو داود (٢٤٤٧) قال: حدثنا محمد بن المنهال. قال: حدثنا يزيد. قال: حدثنا سعيد. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٦٢٨) عن محمد بن المثنى، عن غندر، عن شعبة. (ح) وعن إسحاق بن إبراهيم، عن محمد بن بكر، عن ابن أبي عروبة. (ح) وعن إسماعيل بن مسعود، عن بشر بن المفضل، عن سعيد.\nكلاهما - شعبة، وسعيد - عن قتادة، عن عبد الرحمن بن المنهال بن سلمة الخزاعي، فذكره.\n(*) في رواية محمد بن جعفر، عن شعبة عند أحمد: «عبد الرحمن بن المنهال، أو ابن مسلمة» .\n(*) وفي رواية روح ومحمد بن بكر، عن سعيد: «عبد الرحمن بن سلمة الخزاعي» .\n(*) وفي رواية يزيد، عن سعيد: «عبد الرحمن بن مسلمة» .\n(*) وفي رواية محمد بن جعفر غندر، عن شعبة عند أبي داود: «عبد الرحمن بن المنهال الخزاعي» .\n(*) وفي رواية بشر بن المفضل، عن سعيد: «عبد الرحمن الخزاعي» .","vol":"6","page":310},{"text":"٤٤٤٤ - (خ م) الرُّبَيِّع بنتِ مُعَوِّذ - ﵂ -: قالت: أرسل رسولُ الله -ﷺ- غداة عاشوراء إِلى قُرى الأنصار التي حول المدينة: من كان أصبح صائمًا فليُتمَّ صومَهُ، ومن كان مُفْطِرًا فليتمَّ بقية يومه، فكُنَّا بعد ذلك نصومه ونصوِّمُه صبيانَنَا الصِّغار، ونذهب إلى المسجد، فنجعل لهم اللُّعبةَ من العِهن، فإذا بكى أحدهم أعطيناها إياه، حتى يكون الإفطار. ⦗٣١١⦘\nوفي أخرى نحوه، قال: «ونصنعُ لهم اللعبةَ من العهن، فنذهب به معنا، فإذا سألونا الطعامَ أعطيناهم اللُّعبةَ، نُلهِيهم بها حتى يُتِمُّوا صومَهم» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العِهن): الصوف. وقيل: هو الصوف المصبوغ.\n_________\n(١) رواه البخاري ٤ / ١٧٥ في الصوم، باب صوم الصبيان، ومسلم رقم (١١٣٦) في الصيام، باب من أكل في عاشوراء فليكف بقية يومه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٥٩) قال: حدثنا عفان. قال: حدثنا عبد الواحد بن زياد. (ح) وحدثنا علي بن عاصم. والبخاري (٣/٤٨) قال: حدثنا مسدد. قال: حدثنا بشر بن المفضل. ومسلم (٣/١٥٢) قال: حدثني أبو بكر بن نافع العبدي. قال: حدثنا بشر بن المفضل بن لاحق. (ح) وحدثنا يحيى بن يحيى. قال: حدثنا أبو معشر العطار.\nأربعتهم - عبد الواحد بن زياد، وعلي بن عاصم، وبشر بن المفضل بن لاحق، وأبو معشر - عن خالد بن ذكوان، فذكره.","vol":"6","page":310},{"text":"٤٤٤٥ - (س) قيس بن سعد بن عبادة - ﵁ -: قال: «كنا نصوم عاشوراء، ونؤدِّي زكاة الفطر، فلما نزل رمضان، ونزلت الزكاةُ: لم نُؤمَر به، ولم نُنْه عنه، وكنا نفعله» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ٤٩ في الزكاة، باب فرض صدقة الفطر قبل نزول الزكاة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/٤٩) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا يزيد بن زريع. قال: أنبأنا شعبة. عن الحكم بن قتيبة. عن القاسم بن مخيمرة. عن عمرو بن شرحبيل، فذكره.","vol":"6","page":311},{"text":"٤٤٤٦ - (س) محمد بن صيفي - ﵁ -: قال: قال رسول الله - ﷺ- يوم عاشوراء: «أمِنْكُم أحد أكلَ اليومَ؟ فقالوا: منا من صام، ومنا من لم يصم، قال: فأَتِمُّوا بقية يومكم، وابعثوا إِلى أهل العَرُوض فلْيُتِمُّوا بقية يومهم» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٩٢ في الصوم، باب إذا طهرت الحائض، أو قدم المسافر في رمضان، هل يصوم بقية يومه، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٨٨) قال: حدثنا هشيم. وابن ماجة (١٧٣٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن فضيل. والنسائي (٤/١٩٢) قال: أخبرنا عبد الله بن أحمد بن عبد الله بن يونس أبو حصين، قال: حدثنا عبثر. وابن خزيمة (٢٠٩١) قال: حدثنا أبو هاشم زياد بن أيوب، قال: حدثنا هشيم.\nثلاثتهم - هشيم، ومحمد بن فضيل، وعبثر - عن حصين، عن الشعبي، فذكره.","vol":"6","page":311},{"text":"٤٤٤٧ - (ط) مالك بن أنس - ﵀ -: بلغه: «أن عمر بن الخطاب ⦗٣١٢⦘ أرسل إِلى الحارث بن هشام: أن غدًا يومُ عاشوراء، فصُمْ وأمُر أَهلك أَن يصوموا» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ٢٩٩ في الصيام، باب صيام يوم عاشوراء، وإسناده منقطع، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٢٣٩) بلاغا أن عمر، فذكره.","vol":"6","page":311},{"text":"٤٤٤٨ - (خ م س) عبيد الله بن أبي يزيد: أنه سمع ابن عباس، وسئل عن صيام يوم عاشوراء؟ فقال: «ما علمتُ [أن] رسولَ الله -ﷺ- صام يومًا يَطْلُب فَضله على الأيام إِلا هذا اليوم، ولا شهرًا إِلا هذا الشهر - يعني: رمضان -» .\nوفي حديث عبيد الله بن موسى [عن ابن عيينة عن عبيد الله بن أبي يزيد] «ما رأيتُ النبيَّ - ﷺ- يتحرَّى صيام يوم فضَّله على غيره إِلا هذا اليوم: يومَ عاشوراء، وهذا الشهر - يعني شهر رمضان» . أخرجه البخاري، ومسلم، والنسائي (١) .\n_________\n(١) رواه البخاري ٤ / ٢١٥ و٢١٦ في الصوم، باب صيام يوم عاشوراء، ومسلم رقم (١١٣٢) في الصيام، باب صوم يوم عاشوراء، والنسائي ٤ / ٢٠٤ في الصوم، باب صوم النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٨٤) . وأحمد (١/٢٢٢) (١٩٣٨) قالا: حدثنا سفيان. وأحمد (١/٣١٣) (٢٨٥٦) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. وفي (١/٣٦٧) (٣٤٧٥) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج. والبخاري (٣/٥٧) قال: حدثنا عبيد الله بن موسى، عن ابن عيينة. ومسلم (٣/١٥٠) قال: حدثنا أبو بكر بن أبي شيبة، عمرو الناقد، عن سفيان. وفي (٣/١٥١) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. والنسائي (٤/٢٠٤) قال: أخبرنا قتيبة، قال: حدثنا سفيان. وابن خزيمة (٢٠٨٦) قال: حدثنا عبد الجبار ابن العلاء، قال: حدثنا سفيان.\nكلاهما - سفيان بن عيينة، وابن جريج - قالا: أخبرني عبيد الله بن أبي يزيد، فذكره.","vol":"6","page":312},{"text":"٤٤٤٩ - (ت) أبو قتادة الأنصاري - ﵁ -: أن النبيَّ - ﷺ- قال: «صيام يوم عاشوراء: إِني أحْتَسِبُ على الله أن يكفِّر السنَّةَ التي قبله» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٥٢) في الصوم، باب ما جاء في الحث على صوم يوم عاشوراء، وإسناده حسن، وهو جزء من حديث طويل رواه مسلم رقم (١١٦٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٩٦) قال: حدثنا يحيى بن سعيد. قال: حدثنا شعبة. وفي (٥/٢٩٧) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد، عن قتادة. وفي (٥/٢٩٩) قال: حدثنا عبد الرحمن بن مهدي، عن مهدي بن ميمون. وفي (٥/٣٠٣) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٥/٣٠٨) قال: حدثنا عفان. قال: حدثنا مهدي بن ميمون. وفي (٥/٣١٠) قال: حدثنا وكيع. قال: حدثنا مهدي بن ميمون. ومسلم (٣/١٦٧ و١٦٨) قال: حدثنا يحيى بن يحيى التميمي وقتيبة بن سعيد، جميعا عن حماد. (ح) وحدثنا محمد بن المثنى ومحمد بن بشار. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثناه عبيد الله بن معاذ. قال: حدثنا أبي، عن شعبة (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا شبابة، عن شعبة (ج) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا النضر بن شميل، عن شعبة. (ح) وحدثني أحمد بن سعيد الدارمي. قال: حدثنا حبان بن هلال. قال: حدثنا أبان العطار. (ح) وحدثني زهير بن حرب. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا مهدي بن ميمون. وأبو داود (٢٤٢٥) قال: حدثنا سليمان بن حرب ومسدد. قالا: حدثنا حماد بن زيد. وفي (٢٤٢٦) قال: حدثنا موسى بن إسماعيل. قال: حدثنا مهدي. وابن ماجة (١٧١٣) و(١٧٣٠) و(١٧٣٨) قال: حدثنا أحمد بن عبدة. قال: حدثنا حماد بن زيد. والترمذي (٧٤٩ و٧٥٢ و٧٦٧) قال: حدثنا قتيبة. وأحمد بن عبدة الضبي. قالا: حدثنا حماد بن زيد. والنسائي (٤/٢٠٧) قال: أخبرنا محمد بن بشار. قال: حدثنا محمد. قال: حدثنا شعبة. وفي (٤/٢٠٨) قال: أخبرنا قتيبة. قال: حدثنا حماد. وفي الكبرى «تحفة الأشراف» (٩/١٢١١٨) عن عمرو بن علي، عن عبد الرحمن بن مهدي، عن مهدي بن ميمون. وابن خزيمة (٢٠٨٧ و٢١١١ و٢١٢٦) قال: حدثنا أحمد بن عبدة. قال: أخبرنا حماد بن زيد. وفي (٢١١٧) قال: حدثنا محمد بن بشار، وأبو موسى. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة (ح) وحدثنا بندار أيضا. قال: حدثنا محمد بن جعفر. قال: حدثنا عبد الأعلى. قال: حدثنا سعيد، عن قتادة. (ح) وحدثنا جعفر بن محمد. قال: حدثنا وكيع، عن مهدي ابن ميمون. وفي (٢١٢٦) قال: وحدثنا بندار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة.\nخمستهم - شعبة، وقتادة، ومهدي بن ميمون، وحماد بن زيد، وأبان بن يزيد العطار - عن غيلان بن جرير، عن عبد الله بن معبد الزماني، فذكره.","vol":"6","page":312},{"text":"٤٤٥٠ - (ت) عبد الله بن عباس: قال: «أمر رسولُ الله - ﷺ ⦗٣١٣⦘ بصوم يوم عاشوراءَ: [يومَ] العاشر» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٥٥) في الصوم، باب ما جاء في عاشوراء أي يوم هو؟، وفيه عنعنة الحسن البصري، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٧٥٥) قال: حدثنا قتيبة. قال: حدثنا عبد الوارث، عن يونس، عن الحسن، فذكره.","vol":"6","page":312},{"text":"٤٤٥١ - (خ م ط س) حميد بن عبد الرحمن: أنه «سمع معاوية بن أبي سفيان خطيبًا بالمدينة، يعني في قَدْمة قَدِمَها خطبهم يوم عاشوراء - وفي حديث البخاري: عام حجَّ - على المنبر يقول: يا أَهل المدينة، أين علماؤكم؟ سمعتُ رسولَ الله - ﷺ- يقول: هذا يوم عاشوراء، ولم يكتب الله عليكم صيامه، وأَنا صائم، فمن شاء صامه، ومن شاء فَلْيُفْطِر» . أخرجه البخاري، ومسلم، والموطأ، والنسائي (١) .\n_________\n(١) رواه البخاري ٤ / ٢١٣ و٢١٤ في الصوم، باب صيام يوم عاشوراء، ومسلم رقم (١١٢٩) في الصيام، باب صوم يوم عاشوراء، والموطأ ١ / ٢٩٩ في الصيام، باب صيام يوم عاشوراء، والنسائي ٤ / ٢٠٤ و٢٠٥ في الصوم، باب صوم النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (١٩٩) . والحميدي (٦٠١) قال: حدثنا سفيان. وأحمد (٤/٩٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٤/٩٥) قال: حدثنا روح. قال: حدثنا مالك، ومحمد بن أبي حفصة. وفي (٤/٩٧) قال: حدثنا سفيان. والبخاري (٣/٥٧) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٣/١٤٩) قال: حدثني حرملة بن يحيي، قال: أخبرنا ابن وهب، قال: أخبرني يونس. (ح) وحدثني أبو الطاهر، قال: حدثنا عبد الله بن وهب. قال: أخبرني مالك بن أنس. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة. والنسائي (٤/٢٠٤) قال: أخبرنا قتيبة، عن سفيان. وفي الكبرى «الورقة ٣٩ - أ» قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. (ح) وأخبرنا أبو داود، قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. وابن خزيمة (٢٠٨٥) قال: حدثنا يحيى بن حكيم، قال: حدثنا عثمان بن عمر، قال: حدثنا يونس بن يزيد.\nستتهم - مالك، وسفيان بن عيينة، ومعمر، ومحمد بن أبي حفصة، ويونس، وصالح - عن ابن شهاب الزهري، عن حميد بن عبد الرحمن بن عوف، فذكره.\n(*) وزاد محمد بن منصور في روايته: «... وأرسل إلى أهل العوالي، فقال: من أكل فلا يأكل ومن لم يأكل فليتم صومه» .\n(*) قال النسائي: هذا الكلام الآخر خطأ، لا نعلم أن أحدا من أصحاب الزهري تابعه عليه.","vol":"6","page":313},{"text":"٤٤٥٢ - (م د) عبد الله بن عباس - ﵄ -: قال: قال رسول الله -ﷺ-: «لئن بقيتُ إِلى قابل لأصومَنَّ التاسع - يعني: يوم عاشوراء» .\nوفي رواية قال: «حين صام رسولُ الله - ﷺ- يوم عاشوراء، وأمر بصيامه، قالوا: يا رسول الله، إنه يوم تُعظِّمه اليهود والنصارى؟ فقال رسولُ الله - ﷺ-: فإذا كان العامُ القابل - إن شاء الله - صمتُ اليوم التاسع، فلم يأت العام المقبل حتى تُوُفِّيَ رسولُ الله - ﷺ-» . ⦗٣١٤⦘\nوفي رواية الحكَم بن الأعرج قال: «انتهيت إلى ابن عباس وهو مُتوسِّد رداءه في زمزم، فقلتُ: أخبرني عن صوم عاشوراء؟ فقال: إِذا رأيتَ هلال المحرم فاعدُدْ، وأصْبِحْ يومَ التاسع صائمًا، قلت: هكذا كان محمد -ﷺ- يصومه؟ قال: نعم» . أخرجه مسلم.\nوأخرج أبو داود الثانية، والثالثة (١) .\nوفي رواية ذكرها رزين عن عطاء قال: سمعت ابن عباس يقول: «صوموا التاسع والعاشر، خالفوا اليهود» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لأصومن التاسع): قال الخطابي: يجوز أن يكون أراد بصوم التاسع: مخالفة اليهود، فيصوم اليوم التاسع، ويدع العاشر، ويجوز أن يكون أراد: أن يصله بيوم قبله، كراهية أن يصوم يومًا فردًا لا يصله بصيام قبله ولا بعده، وأما قول ابن عباس: «إن عاشوراء هو اليوم التاسع» فإن بعض أهل اللغة زعم: أن يوم عاشوراء مأخوذ من أعشار أوراد الإبل، والعشر عندهم: تسعة أيام، وذلك أنهم يحسبون في الإظماء يوم الوِرْد، فإذا وردوا يومًا وأقاموا في الرعي يومين، ثم وردوا اليوم الثالث قالوا: وردنا رِبْعًا، وإنما هو ⦗٣١٥⦘ اليوم الثالث في الإظماء، وإذا قاموا في الرعي ثلاثًا ووردوا في اليوم الرابع قالوا: وردنا خِمْسًا، وعلى هذا الحساب بهذا القياس، وإنما هو اليوم التاسع، وإليه ذهب ابن عباس.\n_________\n(١) رواه مسلم رقم (١١٣٣) و(١١٣٤) في الصيام، باب أي يوم يصام في عاشوراء، وأبو داود رقم (٢٤٤٥) و(٢٤٤٦) في الصوم، باب ما روي أن عاشوراء يوم التاسع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٢٤) (١٩٧١) قال: حدثنا أبو معاوية. وفي (١/٢٣٦) (٢١٠٦) قال: حدثنا يزيد بن هارون، وروح. وفي (١/٣٤٥) (٣٢١٣) قال: حدثنا وكيع. وعبد بن حميد (٦٧١) قال: أخبرنا يزيد بن هارون. ومسلم (٣/١٥١) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا وكيع. وابن ماجة (١٧٣٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع.\nأربعتهم - أبو معاوية، ويزيد بن هارون، وروح، ووكيع - عن ابن أبي ذئب، عن القاسم بن عباس، عن عبد الله بن عمير، فذكره.","vol":"6","page":313},{"text":"٤٤٥٣ - (س) حفصة بنت عمر - ﵄ -: قالت: «أربع لم يكن يَدَعُهنَّ النبيُّ - ﷺ-: صيام عاشوراء، والعشر، وثلاثة أَيام من كل شهر، وركعتان قبل الفجر» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٢٠ في الصوم، باب كيف يصوم ثلاثة أيام من كل شهر، وفي سنده أبو إسحاق الأشجعي الكوفي، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٨٧) . والنسائي (٤/٢٢٠) قال: أخبرنا أبو بكر بن أبي النضر.\nكلاهما - أحمد بن حنبل، وأبو بكر - عن أبي النضر هاشم بن القاسم. قال: حدثنا أبو إسحاق الأشجعي الكوفي. قال: حدثنا عمرو بن قيس الملائي، عن الحر بن الصياح، عن هنيدة بن خالد الخزاعي، فذكره.\n* أخرجه النسائي (٤/٢٢٠) قال: أخبرنا علي بن محمد بن علي، قال: حدثنا خلف بن تميم، عن زهير، عن الحر بن الصياح. قال: سمعت هنيدة الخزاعي. قال: دخلت على أم المؤمنين، سمعتها تقول: «كان رسول الله -ﷺ- يصوم من كل شهر ثلاثة أيام، أول اثنين من الشهر، ثم الخميس، ثم الخميس الذي يليه» .","vol":"6","page":315},{"text":"<span data-type=\"title\" id=toc-888>النوع الثالث: في صوم رجب</span>\n٤٤٥٤ - (خ م د) عبد الله بن عباس - ﵄ -: قال عثمان بن حكيم الأنصاري (١): «سألتُ سعيد بن جُبيْر عن صوم رجب ونحن يومئذ في رجب؟ فقال: سمعت ابن عباس يقول: كان رسولُ الله - ﷺ- يصوم، حتى نقولَ: لا يفطر، ويفطر حتى نقول: لا يصوم» . أخرجه البخاري ومسلم، وأخرجه أبو داود عن عثمان بن حكيم: أنه سأَل سعيد ابن ⦗٣١٦⦘ جبير؟ ... وذكر الحديث (٢) .\n_________\n(١) في الأصل: \" عباد بن حنيف \"، وهو خطأ، والتصحيح من أبي داود ومسلم وكتب الرجال، والعجب من المصنف أن يقول: \" وأخرجه أبو داود عن عثمان بن حكيم \" وهو عند مسلم كذلك.\n(٢) رواه البخاري ٤ / ١٨٨ في الصوم، باب ما يذكر من صوم النبي ﷺ، ومسلم رقم (١١٥٧) في الصيام، باب صيام النبي ﷺ في غير رمضان، وأبو داود رقم (٢٤٣٠) في الصوم، باب في صوم المحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢٢٧) (١٩٩٨) قال: حدثنا يحيى، عن شعبة، وفي (١/٢٤١) (٢١٥١) قال: حدثني محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٢٧١) (٢٤٥٠) قال: حدثنا سريج بن النعمان، قال: حدثنا أبو عوانة. وفي (١/٣٠١) (٢٧٣٧) و(١/٣٢١) (٢٩٤٩) قال: حدثنا يحيى بن حماد، قال: أخبرنا أبو عوانة. والدارمي (١٧٥٠) قال: أخبرنا محمد بن عيسى، قال: حدثنا أبو عوانة. والبخاري (٣/٥٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. ومسلم (٣/١٦١) قال: حدثنا أبو الربيع الزهراني، قال: حدثنا أبو عوانة. (ح) وحدثنا محمد بن بشار، وأبو بكر بن نافع، عن غندر، عن شعبة. وابن ماجة (١٧١١) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي في «الشمائل» (٣٠٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: حدثنا شعبة. والنسائي (٤/١٩٩) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة.\nكلاهما - شعبة، وأبو عوانة - عن أبي بشر.\n٢ - وأخرجه أحمد (١/٢٣١) (٢٠٤٦) و(١/٣٢٦) (٣٠١١) قال: حدثنا محمد بن عبيد. ومسلم (٣/١٦١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وفي (٣/١٦٢) قال: حدثنيه علي بن حجر، قال: حدثنا علي بن مسهر. (ح) وحدثني إبراهيم بن موسى، قال: أخبرنا عيسى بن يونس. وأبو داود (٢٤٣٠) قال: حدثنا إبراهيم بن موسى، قال: حدثنا عيسى. أربعتهم - محمد بن عبيد، وعبد الله بن نمير، وعلي بن مسهر، وعيسى بن يونس- عن عثمان بن حكيم الأنصاري.\nكلاهما - أبو بشر جعفر بن إياس، وعثمان بن حكيم - عن سعيد بن جبير، فذكره.","vol":"6","page":315},{"text":"<span data-type=\"title\" id=toc-889>النوع الرابع: في صوم شعبان</span>\n٤٤٥٥ - (خ م ط د س ت) عائشة - ﵂ -: قالت: «كان رسولُ الله -ﷺ- يصوم، حتى نقولَ: لا يفطر، ويفطر حتى نقولَ: لا يصوم، وما رأيتُ رسولَ الله - ﷺ- استكمل صيام شهر قطُّ إِلا شهر رمضان، وما رأيته في شهر أكثر منه صيامًا في شعبان» .\nوفي رواية عن أبي سلمة بن عبد الرحمن قال: «سأَلت عائشةَ عن صيام رسول الله - ﷺ-؟ فقالت: كان يصوم، حتى نقولَ: قد صام، ويفطر حتى نقولَ: قد أفطر، ولم أرَه صائمًا من شهر قَطُّ أكثر من صيامه من شعبان، كان يصوم شعبان كلَّه، كان يصوم شعبان إِلا قليلًا» . أخرج الأولى البخاري، ومسلم، والموطأ، وأبو داود، وأخرج الثانية مسلم، والنسائي.\nوفي رواية الترمذي قالت: «ما رأيتُ رسولَ الله - ﷺ- في شهر أكثر صيامًا منه في شعبان، كان يصومه إِلا قليلًا، بل كان يصومه كلَّه» . ⦗٣١٧⦘\nوفي أُخرى لأبي داود قالت: «كان أحبَّ الشهور إِلى رسولِ الله - ﷺ- أن يصومه: شعبانُ، ثم يصله برمضان» .\nوأخرج النسائي أَيضًا رواية الترمذي، وأبي داود.\nوللنسائي أيضًا قالت: «كان رسولُ الله - ﷺ- يصوم حتى نقولَ: لا يفطر، ويفطر حتى نقولَ: لا يصوم، وكان يصوم شعبانَ، أو عامَّة شعبان» .\nوفي أخرى له قالت: «لم يكن رسول الله - ﷺ- لشهر أكثرَ صيامًا منه لشعبان، كان يصومه، أو عامَّتَهُ» .\nوفي أخرى له قالت: «كان رسولُ الله - ﷺ- يصوم شعبان إِلا قليلًا» .\nوفي أخرى: «كان يصوم شعبان كلَّه» .\nوفي رواية البخاري، ومسلم قالت: «لم يكن النبيُّ - ﷺ- يصوم شهرًا أكثر من شعبان، فإنه كان يصوم شعبان كلَّه، وكان يقول: خُذُوا من العمل ما تطيقون، فإن الله لا يَمَلُّ حتى تَملُّوا، وأحبُّ الصلاة إِلى النبي -ﷺ-: ما دُوِمَ عليه، وإِن قَلَّت، وكان إِذا صلَّى صلاة داوم عليها» (١) . ⦗٣١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يَمَلُّ حتى تَمَلُّوا): قد تقدم تفسير هذا الكلام مستوفى في كتاب الاعتصام من حرف الهمزة (٢)، ونحن نذكر منه هاهنا بعضه، قالوا: المراد بهذا الحديث: أن الله ﷿ لا يملُّ أبدًا، مللتم أو لم تملوا، وقيل: أراد أن الله لا يطَّرِحُكم حتى تتركوا العمل، فسمى الفعلين مللًا، وكلاهما ليس بملل، وقيل: أراد أن الله لا يقطع فضله حتى تملُّوا سؤاله.\n_________\n(١) رواه البخاري ٤ / ١٨٦ في الصوم، باب صوم شعبان، ومسلم رقم (١١٥٦) في الصيام، باب صيام النبي ﷺ في غير رمضان، والموطأ ١ / ٣٠٩ في الصيام، باب جامع الصيام، وأبو داود رقم (٢٤٣١) و(٢٤٣٤) في الصوم، باب في صوم شعبان، وباب كيف كان يصوم النبي ﷺ، والترمذي رقم (٧٣٦) في الصوم، باب ما جاء في وصال شعبان برمضان، والنسائي ٤ / ١٩٩ و٢٠٠ في الصوم، باب صوم النبي ﷺ.\n(٢) انظر الجزء الأول صفحة (٣٠٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٢٠٥) عن أبي النضر مولى عمر بن عبيد الله. والحميدي (١٧٣) قال: حدثنا سفيان. قال: حدثنا عبد الله بن أبي لبيد، وكان من عباد أهل المدينة. وأحمد (٦/٣٩) قال: حدثنا سفيان، عن ابن أبي لبيد، وفي (٦/١٠٧) قال: حدثنا إسحاق بن عيسى. قال: حدثنا مالك، عن أبي النضر. وفي (٦/١٤٣) قال: حدثنا يزيد. قال: أخبرنا محمد. وفي (٦/١٥٣) قال: حدثنا عبد الرزاق. قال: أخبرنا مالك. قال: حدثنا سالم أبو النضر مولى عمر بن عبيد الله. وفي (٦/٢٤٢) قال: حدثنا روح. قال: حدثنا مالك، عن أبي النضر مولى عمر بن عبيد الله. وفي (٦/١٦٥) قال: حدثنا ابن نمير. قال: حدثنا محمد - يعني ابن عمرو -. وفي (٦/٢٦٨) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني محمد بن إبراهيم بن الحارث التيمي. وعبد بن حميد (١٥١٦) قال: أخبرنا يزيد بن هارون. قال: أخبرنا محمد بن عمرو. والبخاري (٣/٥٠) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن أبي النضر. ومسلم (٣/١٦٠) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك، عن أبي النضر مولى عمر بن عبيد الله. وفي (٣/١٦١) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد جميعا عن ابن عيينة. «قال أبو بكر: حدثنا سفيان بن عيينة» . عن ابن أبي لبيد. وأبو داود (٢٤٣٤) قال: حدثنا عبد الله بن مسلمة، عن مالك، عن أبي النضر مولى عمر بن عبيد الله. وابن ماجة (١٧١٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة، عن ابن أبي لبيد. والترمذي (٧٣٧) . وفي «الشمائل» (٣٠٢) قال: حدثنا هناد. قال: حدثنا عبدة، عن محمد بن عمرو. وفي «الشمائل» (٣٠٧) قال: حدثنا أبو مصعب المديني، عن مالك بن أنس، عن أبي النضر. والنسائي (٤/١٥٠) قال: أخبرنا الربيع بن سليمان. قال: حدثنا ابن وهب. قال: أخبرني أسامة بن زيد، أن محمد بن إبراهيم حدثه (ح) وأخبرنا أحمد بن سعد بن الحكم قال: حدثنا عمي. قال: حدثنا نافع بن يزيد، أن ابن الهاد حدثه، أن محمد بن إبراهيم حدثه. وفي (٤/١٥١) قال: أخبرنا محمد ابن عبد الله بن يزيد. قال: حدثنا سفيان، عن عبد الله بن أبي لبيد. وفي (٤/١٩٩) قال: أخبرنا الربيع بن سليمان بن داود. قال: حدثنا ابن وهب. قال: أخبرني مالك وعمرو بن الحارث وذكر آخر قبلهما، أن أبا النضر حدثهم. وفي (٤/٢٠٠) قال: أخبرنا عبيد الله بن سعد بن إبراهيم. قال: حدثنا عمي. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني محمد بن إبراهيم. (ح) وأخبرني عمرو بن هشام. قال: حدثنا محمد بن سلمة، عن ابن إسحاق، عن يحيى بن سعيد. وفي الكبرى (٣٨٢) قال: أخبرنا قتيبة بن سعيد، عن سفيان، عن ابن أبي لبيد. وفي الكبرى «تحفة الأشراف» (١٢/١٧٧٠٨) عن عبد الله بن محمد الضعيف، عن زيد بن حباب، عن نوح بن أبي بلال، عن زيد بن أبي عتاب. وفي (١٢/١٧٧٥٧) عن علي بن حجر، عن إسماعيل بن جعفر، عن محمد بن عمرو. وابن خزيمة (٢١٣٣) قال: حدثنا الربيع بن سليمان المرادي وبحر بن نصر. قالا: حدثنا ابن وهب. قال: حدثنا أسامة بن زيد الليثي، أن محمد بن إبراهيم حدثه.\nستتهم - سالم أبو النضر، وعبد الله بن أبي لبيد، ومحمد بن عمرو، ومحمد بن إبراهيم، ويحيى بن سعيد، وزيد بن أبي عتاب - عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"6","page":316},{"text":"٤٤٥٦ - (د) أبو هريرة - ﵁ -: بمثل حديث قبلَه عن عائشةَ، ولم يذكر أبو داود لفظ أبي هريرة، وحديث عائشةَ الذي أخرجه أبو داود، وأحال بحديث أبي هريرة عليه: هو الرواية الأُولى من حديثِها المقدَّم ذِكْرُهُ، قال أبو داود: وزاد أبو هريرة «كان يصومه إِلا قليلًا، بل كان يصومه كلَّه» (١) .\n_________\n(١) رواه أبو داود رقم (٢٤٣٥) في الصوم، باب كيف كان يصوم النبي ﷺ، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤٣٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد عن محمد بن عمرو عن أبي سلمة، فذكره.","vol":"6","page":318},{"text":"٤٤٥٧ - (د ت س) أم سلمة - ﵂ -: قالت: «ما رأيتُ رسولَ الله - ﷺ- يصوم شهرين متتابعين إِلا شعبانَ، ورمضانَ» . أخرجه الترمذي. ⦗٣١٩⦘\nوعند أبي داود: «لم يكن يصومُ من السَّنَةِ شهرًا تامًا إِلا شعبان، كان يصلُهُ برمضانَ» .\nوأخرج النسائي الروايتين.\nوله في أخرى: «ما رأيتُه يصوم شهرين متتابعين، إِلا أنه كان يصلُ شعبانَ برمضانَ» (١) .\n_________\n(١) رواه الترمذي رقم (٧٣٦) في الصوم، باب ما جاء في وصال شعبان برمضان، وأبو داود رقم (٢٣٣٦) في الصوم، باب فيمن يصل شعبان برمضان، والنسائي ٤ / ٢٠٠ في الصوم، باب صوم النبي ﷺ، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٦/٢٩٣) قال: حدثنا وكيع. قال: حدثنا أبي. وفي (٦/٣٠٠) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وعبد بن حميد (١٥٣٨) قال: أخبرنا عبيد الله بن موسى. قال: أخبرنا إسرائيل. والدارمي (١٧٤٦) قال: أخبرنا عبيد الله، عن إسرائيل. وابن ماجة (١٦٤٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا زيد بن الحباب، عن شعبة. والترمذي (٧٣٦) . وفي الشمائل (٣٠١) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. والنسائي (٤/١٥٠) قال: أخبرنا شعيب بن يوسف ومحمد بن بشار. قالا: حدثنا عبد الرحمن. قال: حدثنا سفيان. وفي (٤/٢٠٠) قال: أخبرنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أنبأنا شعبة. أربعتهم - الجراح بن مليح والد وكيع، وسفيان الثوري، وإسرائيل، وشعبة - عن منصور، عن سالم بن أبي الجعد.\n٢- وأخرجه أحمد (٦/٣١١) قال: حدثنا محمد بن جعفر. وأبو داود (٢٣٣٦) قال: حدثنا أحمد بن حنبل. قال: حدثنا محمد بن جعفر. والنسائي (٤/١٥٠) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا النضر. وفي (٤/٢٠٠) قال: أخبرنا محمد بن الوليد. قال: حدثنا محمد. كلاهما - محمد بن جعفر، والنضر بن شميل - عن شعبة، عن توبة العنبري، عن محمد بن إبراهيم.\nكلاهما - سالم، ومحمد بن إبراهيم - عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"6","page":318},{"text":"٤٤٥٨ - (س) أسامة بن زيد - ﵄ -: قال: «قلتُ: يا رسول الله، لم أرَكَ تصوم من شهر من الشهور ما تصومُ من شعبان؟ قال: ذاك شهر يَغْفُلُ الناسُ عنه بين رجب ورمضانَ، وهو شهر تُرفَع فيه الأعمال إِلى ربِّ العالمين، فأحبُّ أن يرفع عملي، وأنا صائم» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٠١ في الصوم، باب صوم النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٠١) . والنسائي (٤/٢٠١) قال: أخبرنا عمرو بن علي.\nكلاهما - أحمد، وعمرو - عن عبد الرحمن بن مهدي. قال: حدثنا ثابت بن قيس أبو الغصن. قال: حدثني أبو سعيد المقبري، فذكره.","vol":"6","page":319},{"text":"<span data-type=\"title\" id=toc-890>النوع الخامس: ست من شوال</span>\n٤٤٥٩ - (م د ت) أبو أيوب الأنصاري - ﵁ -: أَنَّ رسولَ اللهِ -ﷺ- قال: «مَنْ صَام رمضانَ وأتْبَعَهُ بِستّ من شَوَّال كان كصيامِ الدَّهْرِ» . أخرجه مسلم، والترمذي. ⦗٣٢٠⦘\nوعند أبي داود: «فكأنما صام الدهر» (١) .\n_________\n(١) رواه مسلم رقم (١١٦٤) في الصيام، باب استحباب صوم ستة أيام من شوال إتباعًا لرمضان، والترمذي رقم (٧٥٩) في الصوم، باب ما جاء في صيام ستة أيام من شوال، وأبو داود رقم (٢٤٣٣) في الصوم، باب في صوم ستة أيام من شوال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٣٨١) . والدارمي (١٧٦١) قال: حدثنا نعيم بن حماد. وأبو داود (٢٤٣٣) قال: حدثنا النفيلي. والنسائي في الكبرى ورقة (٣٩) قال: أخبرنا خلاد بن أسلم. وابن خزيمة (٢١١٤) قال: حدثنا أحمد بن عبدة.\nخمستهم - الحميدي، ونعيم، والنفيلي، وخلاد، وابن عبدة - عن عبد العزيز بن محمد الدراوردي، عن صفوان بن سليم، وسعد بن سعيد.\n٢- وأخرجه الحميدي (٣٨٢) قال: حدثنا إسماعيل بن إبراهيم الصائغ. والنسائي في الكبرى ورقة (٣٩) قال: أخبرنا هشام بن عمار، عن صدقة بن خالد قال: حدثنا عتبة. قال: حدثنا عبد الملك بن أبي بكر. كلاهما - إسماعيل، وابن أبي بكر - عن يحيى بن سعيد.\n٣ - وأخرجه أحمد (٥/٤١٧) قال: حدثنا أبو معاوية. وفي (٥/٤١٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، قال: سمعت ورقاء. وفي (٥/٤١٩) قال: حدثنا ابن نمير. وعبد بن حميد (٢٢٨) قال: حدثني محاضر بن المورع. ومسلم (٣/١٦٩) قال: حدثنا يحيى بن أيوب، وقتيبة بن سعيد، وعلي ابن حجر، جميعا عن إسماعيل بن جعفر. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن المبارك. وابن ماجة (١٧١٦) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير. والترمذي (٧٥٩) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو معاوية. والنسائي في الكبرى ورقة (٣٩ - أ) قال: أخبرنا أحمد بن عبد الله بن الحكم، عن محمد، قال: حدثنا شعبة، قال: سمعت ورقاء. (ح) وأخبرنا أحمد بن يحيى، قال: حدثنا إسحاق، عن حسن - وهو ابن صالح - عن محمد بن عمرو الليثي. سبعتهم - أبو معاوية، وورقاء، وعبد الله بن نمير، ومحاضر، وإسماعيل، وابن المبارك، ومحمد بن عمرو - عن سعد بن سعيد بن قيس.\nثلاثتهم - صفوان، وسعد، ويحيى - عن عمر بن ثابت، فذكره.","vol":"6","page":319},{"text":"<span data-type=\"title\" id=toc-891>النوع السادس: عشر ذي الحجة</span>\n٤٤٦٠ - (د س) هنيدة بن خالد: عن امرأتِهِ عن بعضِ أزواجِ النبيِّ - ﷺ- قالت: «كان رسولُ الله - ﷺ- يصوم تِسْعَ ذي الحجة، ويوم عاشوراء، وثلاثة أيام من كل شهر: أولَ اثنين من الشهر، والخميس» . أخرجه أبو داود (١) .\nوفي رواية النسائي مثله، وقال: «اثنين من الشهر، وخميسين» .\nوفي أخرى: «كان النبيُّ -ﷺ- يصومُ العشرَ، وثلاثة أيام من كل شهر، الأثنين والخميسين» .\n_________\n(١) رواه أبو داود رقم (٢٤٣٧) في الصوم، باب في صوم العشر، والنسائي ٤ / ٢٢٠ في الصوم، باب كيف يصوم ثلاثة أيام من كل شهر، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٧١ و٦ / ٢٨٨ و٤٢٣ قال الحافظ المنذري في \" مختصر سنن أبي داود \": واختلف على هنيدة بن خالد في إسناده، فروي عنه كما أوردناه، وروي عنه عن حفصة زوج النبي ﷺ، وروي عنه عن أمه عن أم سلمة زوج النبي ﷺ. أقول: هو حديث حسن، وانظر التعليق على الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٨٩ و٣١٠) . وأبو داود (٢٤٥٢) قال: حدثنا زهير بن حرب. والنسائي (٤/٢٢١) قال: أخبرنا إبراهيم بن سعيد الجوهري.\nثلاثتهم - أحمد بن حنبل، وزهير بن حرب، وإبراهيم بن سعيد - قالوا: حدثنا محمد بن فضيل. قال: حدثنا الحسن بن عبيد الله، عن هنيدة الخزاعي، عن أمه، فذكرته.\n* وأخرجه أحمد (٥/٢٧١) قال: حدثنا سريج وعفان. وفي (٦/٢٨٨و ٤٢٣) قال: حدثنا عفان. وأبو داود (٢٤٣٧) قال: حدثنا مسدد. والنسائي (٤/٢٠٥) قال: أخبرنا زكريا بن يحيى. قال: حدثنا شيبان. وفي (٤/٢٢٠) قال: أخبرني أحمد بن يحيى، عن أبي نعيم. وفي (٤/٢٢١) قال: أخبرنا محمد بن عثمان بن أبي صفوان الثقفي، قال: حدثنا عبد الرحمن.\nستتهم - سريج بن النعمان، وعفان، ومسدد، وشيبان، وأبو نعيم، وعبد الرحمن - قالوا: حدثنا أبو عوانة، عن الحر بن الصياح، عن هنيدة بن خالد، عن امرأته، عن بعض أزواج النبي -ﷺ-:\n«أن رسول الله -ﷺ- كان يصوم تسعا من ذي الحجة. ويوم عاشوراء وثلاثة أيام من كل شهر أول اثنين من الشهر، وخميسين» .","vol":"6","page":320},{"text":"٤٤٦١ - (م د ت) عائشة - ﵂ -: قالت: «ما رأيتُ ⦗٣٢١⦘ رسولَ الله - ﷺ- صائمًا في العشر قَطُّ» . أخرجه مسلم، والترمذي، وأبو داود إِلا أن أبا داود أسقط منه لفظه: «في» (١) .\n_________\n(١) رواه مسلم رقم (١١٧٦) في الاعتكاف، باب صوم عشر ذي الحجة، وأبو داود رقم (٢٤٣٩) في الصوم، باب في فطر العشر، والترمذي رقم (٧٥٦) في الصوم، باب ما جاء في صيام العشر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٦/٤٢) قال: حدثنا أبو معاوية ويعلى. وفي (٦/١٢٤) قال: حدثنا عفان. قال: حدثنا أبو عوانة. وفي (٦/١٩٠) قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. ومسلم (٣/١٧٦) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب وإسحاق. قال إسحاق: أخبرنا وقال الآخران: حدثنا أبو معاوية. (ح) وحدثني أبو بكر بن نافع العبدي. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. وأبو داود (٢٤٣٨) قال: حدثنا مسدد. قال: حدثنا أبو عوانة. والترمذي (٧٥٦) قال: حدثنا هناد. قال: حدثنا أبو معاوية. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٩٤٩) عن عبد الله بن محمد الضعيف، عن أبي معاوية. (ح) وعن عمرو بن يزيد، عن ابن مهدي، عن سفيان. (ح) وعن أحمد بن عثمان، عن أبي نعيم، عن حفص بن غياث. وابن خزيمة (٢١٠٣) قال: حدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو خالد (ح) وحدثنا بندار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان.\nستتهم - أبو معاوية، ويعلى، وأبو عوانة، وسفيان، وحفص بن غياث، وأبو خالد الأحمر - عن سليمان الأعمش.\n٢ - وأخرجه ابن ماجة (١٧٢٩) قال: حدثنا هناد بن السري. قال: حدثنا أبو الأحوص، عن منصور.\nكلاهما - الأعمش، ومنصور - عن إبراهيم، عن الأسود، فذكره.","vol":"6","page":320},{"text":"٤٤٦٢ - (ط) القاسم بن محمد بن أبي بكر: قال: «كانت عائشةُ تصوم يوم عرفةَ، ولقد رأيتُها عَشِيَّة عَرَفَةَ: يدفع الإِمامُ ثم تقفُ، حتى يَبْيَضَّ ما بينها وبين الناس من الأرض، ثم تدعُو بشراب فتُفْطِرُ» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٧٥ و٣٧٦ في الحج، باب صيام يوم عرفة، وإسناده صحيح. قال النووي في \" شرح مسلم \": قال العلماء: هذا الحديث مما يوهم كراهة صوم العشر، والمراد بالعشر هنا: الأيام التسعة من أول ذي الحجة، قالوا: وهذا مما يتأول، فليس في صوم هذه التسعة كراهة، بل هي مستحبة استحبابًا شديدًا، لاسيما التاسع منها، وهو يوم عرفة، وثبت في صحيح البخاري أن رسول الله ﷺ قال: ما من أيام العمل الصالح فيها أفضل منه في هذه - يعني العشر الأوائل من ذي الحجة - فيتناول قولها - يعني عائشة ﵂ - لم يصم، أنه لم يصمه لعارض مرض أو سفر أو غيرهما، وأنها لم تره صائمًا فيه، ولا يلزم من ذلك عدم صيامه في نفس الأمر، ويدل على هذا التأويل حديث هنيدة - يعني الحديث الذي قبله -.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٤٢٦) عن يحيى بن سعيد عن القاسم بن محمد أن عائشة، فذكره.","vol":"6","page":321},{"text":"٤٤٦٣ - (ت) أبو قتادة - ﵁ -: أن النبيَّ - ﷺ- قال: «صيامُ يومِ عرفةَ: إِني أحْتَسِبُ على الله أن يُكَفِّرَ السنة التي بعدَه والسَّنَّة التي قبلَهُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٤٩) في الصوم، باب ما جاء في فضل صوم يوم عرفة، ورواه أيضًا ابن ماجة رقم (١٧٣٠) في الصيام، باب صيام يوم عرفة، وإسناده صحيح، وهو جزء من حديث طويل رواه مسلم رقم (١١٦٢) في الصيام، باب استحباب صيام ثلاثة أيام من كل شهر وصوم يوم عرفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٢٩٦) قال: حدثنا يحيى بن سعيد. وفي (٥/٣٠٤) قال: حدثنا عبد الرزاق. وعبد بن حميد (١٩٤) قال: أخبرنا عبد الرزاق. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٨٠) عن محمود بن غيلان، عن عبد الرزاق. كلاهما - يحيى، وعبد الرزاق - عن سفيان الثوري، عن منصور، عن مجاهد.\n٢ - وأخرجه أحمد (٥/٣٠٧) قال: حدثنا عفان. قال: حدثنا همام. قال: سئل عطاء بن أبي رباح، وأنا شاهد عن الفضل في صوم يوم عرفة. فقال: جاء هذا من قبلكم يا أهل العراق. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٨٠) عن عيسى بن محمد، عن الفريابي، عن سفيان، عن منصور. (ح) وعن محمد بن عبد الله بن يزيد، عن أبيه، عن همام، عن قتادة. (ح) وعن عمرو بن علي، عن أبي داود، عن همام، عن عطاء. ثلاثتهم - عطاء بن أبي رباح، ومنصور، وقتادة - عن أبي الخليل.\nكلاهما - مجاهد، وأبو الخليل - عن حرملة بن إياس، فذكره.\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٨٠) عن عبيد الله بن سعيد، عن يحيى، عن سفيان، عن منصور، عن مجاهد. (ح) وعن موسى بن عبد الرحمن، عن حسين بن علي، عن زائدة، عن منصور، عن أبي الخليل.\nكلاهما - مجاهد، وأبو الخليل - عن إياس بن حرملة، عن أبي قتادة، فذكره.\n١- وأخرجه عبد الله بن أحمد في زياداته على المسند (٥/٢٩٦) قال: حدثنا نصر بن علي. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٨٠) عن محمد بن عبد الله بن يزيد. (ح) وعن مسعود بن جويرية والحسين بن عيسى وهارون بن عبد الله. خمستهم عن سفيان، عن داود بن شابور، عن أبي قزعة.\n٢ - وأخرجه النسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٨٠) عن محمد بن عبيد الله، عن الحسن بن بشر، عن زهير، عن أبي الزبير.\nكلاهما - أبو قزعة، وأبو الزبير - عن أبي الخليل، عن أبي حرملة، عن أبي قتادة، فذكره.\n* وأخرجه أحمد (٥/٢٩٦) قال: حدثنا سفيان. قال: سمعناه من داود بن شابور، عن أبي قزعة، عن أبي الخليل، عن أبي حرملة، فذكره موقوفا من قول أبي قتادة.\nقال أحمد بن حنبل: لم يرفعه لنا سفيان وهو مرفوع.\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (٩/١٢١٤٠) عن محمود بن غيلان، عن أبي داود ومعاوية، كلاهما عن الثوري، عن منصور، عن أبي الخليل، عن حرملة، عن مولى لأبي قتادة، عن أبي قتادة، فذكره.\n* وأخرجه الحميدي (٤٢٩) قال: حدثنا سفيان. قال: حدثنا داود بن شابور، عن أبي قزعة. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٨٤) عن حاجب بن سليمان، عن وكيع، عن ابن أبي ليلى، عن عطاء. (ح) وعن عبد الرحمن بن محمد بن سلام، عن محمد بن ربيعة، عن ابن أبي ليلى، عن عطاء. (ح) وعن القاسم بن زكريا، عن إسحاق بن منصور، عن شريك، عن منصور.\nثلاثتهم - أبو قزعة، وعطاء، ومنصور - عن أيي الخليل، عن أبي قتادة، فذكره. ليس فيه: «إياس بن حرملة» .\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٨٤) عن إبراهيم بن الحسن، عن حجاج، عن ابن جريج، عن عطاء، عن أبي الخليل، عن أبي قتادة، فذكره. موقوفا.\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (٩/١٢١٠٠) عن محمد بن مصفى، عن معاوية بن حفص، عن الحكم بن هشام، عن قتادة، عن أبي الخليل، عن عبد الله بن أبي قتادة، عن أبيه، نحوه","vol":"6","page":321},{"text":"<span data-type=\"title\" id=toc-892>النوع السابع: أيام الأسبوع</span>\n٤٤٦٤ - (ت س) عائشة - ﵂ -: «أَنَّ رسولَ الله - ﷺ- كان يتحرَّى صيام يوم الاثنين والخميس» . أخرجه الترمذي، والنسائي.\nوفي رواية للنسائي: «أن رجلًا سأل عائشة عن الصيام؟ فقالت: إن رسولَ الله - ﷺ- كان يصوم شعبانَ كلَّه، ويتحرى صيام يوم الاثنين والخميس» .\nوفي أخرى له قالت: «كان رسولُ الله - ﷺ- يصوم شعبان، ورمضان، ويتحرَّى يوم الاثنين والخميس» .\nوفي أخرى: «كان يصومُ الاثنين والخميس» (١) .\n_________\n(١) رواه الترمذي رقم (٧٤٥) في الصوم، باب ما جاء في صوم يوم الاثنين والخميس، والنسائي ٤ / ٢٠٢ و٢٠٣ في الصوم، باب صوم النبي ﷺ، ورواه أيضًا ابن ماجة رقم (١٧٣٩) في الصيام، باب صيام يوم الاثنين والخميس، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٦٤٩ و١٧٣٩) قال: حدثنا هشام بن عمار. قال: حدثنا يحيى بن حمزة. والترمذي (٧٤٥) وفي «الشمائل» (٣٠٤) قال: حدثنا أبو حفص عمرو بن علي الفلاس. قال: حدثنا عبد الله بن داود. والنسائي (٤/١٥٣ و٢٠٢) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الله بن داود.\nكلاهما - يحيى بن حمزة، وعبد الله بن داود - عن ثور بن يزيد، عن خالد بن معدان، عن ربيعة الجرشي، فذكره.\n(*) في رواية يحيى بن حمزة: «ربيعة بن الغاز» .\n(*) وأخرجه أحمد (٦/٨٠) قال: حدثنا هاشم بن القاسم. قال: حدثنا الأشجعي. (ح) قال عبد الله ابن أحمد: وجدت هذا الحديث في كتاب أبي بخط يده: حدثنا محمد بن حميد أبو سفيان. وفي (٦/١٠٦) قال: حدثنا مؤمل. والنسائي (٤/٢٠٣) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبيد الله ابن سعيد الأموي.\nأربعتهم - عبيد الله بن عبيد الرحمن الأشجعي، ومحمد بن حميد، ومؤمل، وعبيد الله بن سعيد - عن سفيان، عن ثور بن يزيد، عن خالد بن معدان، عن عائشة، فذكرته «ليس فيه ربيعة الجرشي» .","vol":"6","page":322},{"text":"٤٤٦٥ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «تُعْرَض الأعمال على الله يوم الاثنين ويومَ الخميس، فأُحِبُّ أَن يُعْرَض عملي، وأنا صائم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٤٧) في الصوم، باب ما جاء في صوم يوم الاثنين والخميس، وفي سنده محمد بن رفاعة بن ثعلبة القرظي، لم يوثقه غير ابن حبان، قال الحافظ: وقال الأزدي: منكر الحديث، وباقي رجاله ثقات، ولكن للحديث شواهد بمعناه، منها الذي بعده، ولذلك قال الترمذي: حديث أبي هريرة في هذا الباب، حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه مالك «الموطأ» صفحة (٥٦٦) . وأحمد (٢/٢٦٨) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٣٢٩) قال: حدثنا أبو عاصم. قال: أخبرنا محمد بن رفاعة. وفي (٢/٣٨٩) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٢/٤٠٠) قال: حدثنا موسى بن داود. قال: قرئ على مالك. وفي (٢/٤٦٥) قال: حدثنا إسحاق. قال: أخبرنا مالك. والدارمي (١٧٥٨) قال: حدثنا أبو عاصم، عن محمد بن رفاعة. والبخاري في «الأدب المفرد» (٤١١) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٨/١١) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس - فيما قرئ عليه -. (ح) وحدثنيه زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا قتيبة بن سعيد وأحمد بن عبدة الضبي، عن عبد العزيز الدراوردي. وأبو داود (٤٩١٦) قال: حدثنا مسدد. قال: حدثنا أبو عوانة. وابن ماجة (١٧٤٠) قال: حدثنا عباس بن عبد العظيم العنبري، قال: حدثنا الضحاك بن مخلد، عن محمد بن رفاعة. والترمذي (٧٤٧) وفي «الشمائل» (٣٠٥) قال: حدثنا محمد بن يحيى. قال: حدثنا أبو عاصم، عن محمد بن رفاعة. وفي (٢٠٢٣) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد.\nسبعتهم - مالك، ومعمر، ومحمد بن رفاعة، ووهيب، وجرير، وعبد العزيز بن محمد الدراوردي، وأبو عوانة - عن سهيل بن أبي صالح.\n٢ - وأخرجه الحميدي (٩٧٥) قال: حدثنا سفيان. ومسلم (٨/١١) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان. وفي (٨/١٢) قال: حدثنا أبو الطاهر وعمرو بن سواد. قالا: أخبرنا ابن وهب. قال: أخبرنا مالك بن أنس. وابن خزيمة (٢١٢٠) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب، أن مالك بن أنس أخبره. كلاهما - سفيان، ومالك - عن مسلم بن أبي مريم.\nكلاهما - سهيل، ومسلم - عن أبي صالح، فذكره.\n* أخرجه مالك «الموطأ» صفحة (٥٦٧) عن مسلم بن أبي مريم، عن أبي صالح السمان، عن أبي هريرة، أنه قال: تعرض أعمال الناس كل جمعة مرتين. يوم الاثنين ويوم الخميس فيغفر لكل عبد مؤمن. فذكر نحوه موقوفا.","vol":"6","page":322},{"text":"٤٤٦٦ - (د س) مولى أسامة بن زيد: «أنه انطلق مع أسامةَ إِلى ⦗٣٢٣⦘ وادي القُرى في طلب مال له، فكان يصوم الاثنين والخميس، فقال له مولاه: لِمَ تصوم الاثنين والخميس، وأنت شيخ كبير؟ فقال: إِن رسولَ الله - ﷺ- كان يصوم الاثنين والخميس، فسئل عن ذلك؟ فقال: إِن أَعمال الناس تُعرضُ يوم الاثنين، ويوم الخميس» . أخرجه أبو داود (١) .\nوعند النسائي: قال أسامة: «قلتُ: يا رسول الله، إِنك تصوم حتى لا تكاد تفطر، وتفطر حتى لا تكاد تصوم، إِلا يومين إنْ دخلا في صيامك، وإِلا صمتهما؟ قال: أيَّ يومين؟ قلت: الاثنين والخميس، قال: ذلك يومان تُعرَض فيهما الأعمال على رب العالمين، فأُحب أن يعرض عملي وأنا صائم» (٢) .\n_________\n(١) رواه النسائي ٤ / ٢٠١ و٢٠٢ في الصوم، باب صوم النبي ﷺ، إسناده حسن.\n(٢) رواه أبو داود رقم (٢٤٣٦) في الصوم، باب في صوم الاثنين والخميس، وفي سنده مجهولان، ولكن يشهد له رواية النسائي التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٢٠٠) قال: حدثنا عفان. وأبو داود (٢٤٣٦) قال: حدثنا موسى بن إسماعيل، كلاهما - عفان، وموسى - قالا: حدثنا أبان.\n٢ - وأخرجه أحمد (٥/٢٠٤ و٢٠٨) قال: حدثنا إسماعيل. والدارمي (١٧٥٧) . قال: حدثنا وهب ابن جرير. والنسائي في الكبرى «تحفة ١٢٦» عن محمد بن عبد الأعلى. عن خالد. (ح) وعن عبيد الله ابن سعيد عن معاذ بن هشام. أربعتهم - إسماعيل، ووهب، وخالد، ومعاذ - عن هشام الدستوائي.\nكلاهما - أبان، وهشام - عن يحيى بن أبي كثير، عن عمر بن الحكم بن ثوبان. عن مولى قدامة. عن مولى أسامة، فذكره.","vol":"6","page":322},{"text":"٤٤٦٧ - (د س) حفصة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يصوم ثلاثة أيام من الشهر: الاثنين والخميس، والاثنين من الجمعة الأخرى» . أخرجه أبو داود، والنسائي.\nوللنسائي في أخرى بزيادة في أوله قالت: «كان رسولُ الله - ﷺ- إِذا أخذَ مَضْجَعه جعل كفَّه اليمنى تحت خدِّه الأيمن، وكان يصوم الاثنين والخميس» (١) .\n_________\n(١) رواه أبو داود رقم (٢٤٥١) في الصوم، باب من قال: الاثنين والخميس، والنسائي ٤ / ٢٠٣ و٢٠٤ في الصوم، باب صوم النبي ﷺ، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٨٧) . والنسائي (٤/٢٢٠) قال: أخبرنا أبو بكر بن أبي النضر.\nكلاهما - أحمد بن حنبل، وأبو بكر - عن أبي النضر هاشم بن القاسم. قال: حدثنا أبو إسحاق الأشجعي الكوفي. قال: حدثنا عمرو بن قيس الملائي، عن الحر بن الصياح، عن هنيدة بن خالد الخزاعي، فذكره.\n* أخرجه النسائي (٤/٢٢٠) قال: أخبرنا علي بن محمد بن علي. قال: حدثنا خلف بن تميم، عن زهير، عن الحر بن الصياح، قال: سمعت هنيدة الخزاعي. قال: دخلت على أم المؤمنين، سمعتها تقول: «كان رسول الله -ﷺ- يصوم من كل شهر ثلاثة أيام، أول اثنين من الشهر، ثم الخميس، ثم الخميس الذي يليه» .\nوأخرجه أبو داود (٢٤٥١) حدثنا موسى بن إسماعيل، ثنا حماد. عن عاصم بن بهدلة. عن سواء الخزاعي. عن حفصة، فذكرته.","vol":"6","page":323},{"text":"٤٤٦٨ - (د س) هنيدة الخزاعي: عن أمه قالت: «دخلتُ على أمِّ سلمةَ، فسألتها عن الصيام؟ فقالت: كان رسولُ الله - ﷺ- يأمرني أن أصوم ثلاثة أيام من كل شهر، أولُها الاثنين والخميس» . أخرجه أبو داود.\nوفي رواية النسائي: «كان رسولُ الله - ﷺ- يصوم من كل شهر ثلاثة أيام: الاثنين والخميس من هذه الجمعة، والإثنين من المقبلة» .\nوفي أخرى: «أول اثنين من الشهر، ثم الخميس، ثم الخميس الذي يليه» .\nوفي أخرى: «كان يأمر بصيام ثلاثة أيام: أولِ خميس، والاثنين، والاثنين» (١) .\n_________\n(١) رواه أبو داود رقم (٢٤٥٢) في الصيام، باب من قال: الاثنين والخميس، والنسائي ٤ / ٢٢٠ و٢٢١ في الصوم، باب كيف يصوم ثلاثة أيام من كل شهر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٨٩ و٣١٠) . وأبو داود (٢٤٥٢) قال: حدثنا زهير بن حرب. والنسائي (٤/٢٢١) قال: أخبرنا إبراهيم بن سعيد الجوهري.\nثلاثتهم - أحمد بن حنبل، وزهير بن حرب، وإبراهيم بن سعيد - قالوا: حدثنا محمد بن فضيل. قال: حدثنا الحسن بن عبيد الله، عن هنيدة الخزاعي، عن أمه، فذكرته.\n* وأخرجه أحمد (٥/٢٧١) قال: حدثنا سريج وعفان. وفي (٦/٢٨٨) و(٤٢٣) قال: حدثنا عفان. وأبو داود (٢٤٣٧) قال: حدثنا مسدد. والنسائي (٤/٢٠٥) قال: أخبرنا زكريا بن يحيى. قال: حدثنا شيبان. وفي (٤/٢٢٠) قال: أخبرني أحمد بن يحيى، عن أبي نعيم. وفي (٤/٢٢١) قال: أخبرنا محمد بن عثمان بن أبي صفوان الثقفي. قال: حدثنا عبد الرحمن.\nستتهم - سريج بن النعمان، وعفان، ومسدد، وشيبان، وأبو نعيم، وعبد الرحمن - قالوا: حدثنا أبو عوانة، عن الحر بن الصياح، عن هنيدة بن خالد، عن امرأته، عن بعض أزواج النبي -ﷺ-:\n«أن رسول الله -ﷺ- كان يصوم تسعا من ذي الحجة. ويوم عاشوراء، وثلاثة أيام من كل شهر، أول اثنين من الشهر، وخميسين» .","vol":"6","page":324},{"text":"٤٤٦٩ - (س) عبد الله بن عمر - ﵄ -: «أَنَّ رسولَ الله - ﷺ- كان يصوم ثلاثة أيام من كل شهر: يوم الاثنين من أول الشهر، والخميس الذي يليه، [ثم الخميس الذي يليه]» . أَخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٢٠ في الصوم، باب كيف يصوم ثلاثة أيام من كل شهر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٠) (٥٦٤٣) قال: حدثنا حجاج. والنسائي (٤/٢١٩) قال: أخبرنا يوسف ابن سعيد، قال: حدثنا حجاج. وفي (٤/٢٢٠) قال: أخبرنا الحسن بن محمد الزعفراني، قال: حدثنا سعيد بن سليمان.\nكلاهما - حجاج، وسعيد بن سليمان - عن شريك، عن الحر بن الصياح، فذكره.","vol":"6","page":324},{"text":"٤٤٧٠ - (ت) عائشة - ﵂ -: قالت: «كان رسولُ الله - ﷺ- يصوم من الشهر: السبت، والأحد، والاثنين، ومن الشهر الآخر: الثلاثاء، والأربعاء، والخميس» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٧٤٦) في الصوم، باب ما جاء في صوم يوم الاثنين والخميس، وقال الترمذي: هذا حديث حسن، قال: وروى عبد الرحمن بن مهدي هذا الحديث عن سفيان ولم يرفعه. قال الحافظ في \" الفتح \": وهو أشبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٧٤٦) وفي «الشمائل» (٣٠٦) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد ومعاوية بن هشام. قالا: حدثنا سفيان. عن منصور. عن خيثمة، فذكره.\nقال أبو عيسى الترمذي: هذا حديث حسن، وروى عبد الرحمن بن مهدي هذا الحديث عن سفيان ولم يرفعه.","vol":"6","page":324},{"text":"٤٤٧١ - () عبد الله بن عمرو بن العاص - ﵄ -: «أَنَّ رسولَ الله - ﷺ- أمره أن يصوم كلَّ أربعاء وخميس» . أخرجه ... (١) .\n_________\n(١) في الأصل: أخرجه مسلم، وهو خطأ، وفي المطبوع: أخرجه رزين، ولم نجده بهذا اللفظ.","vol":"6","page":325},{"text":"٤٤٧٢ - (د ت) مسلم القرشي - ﵁ -: قال: «سألت - أو سئل- رسولَ الله - ﷺ- عن صيام الدهر، فقال: إِن لأَهلك عليك حَقًّا، فصم رمضان، والذي يليه، وكلَّ أربعاء، وخميس، فإِذا أنت قد صمت الدهر كلَّه» . أخرجه الترمذي، وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٢٤٣٢) في الصيام، باب في صوم شوال. والترمذي رقم (٧٤٨) في الصوم، باب ما جاء في صوم يوم الأربعاء والخميس، وفي سنده عبيد الله بن مسلم القرشي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وقال الترمذي: هذا حديث غريب، وفي الباب عن عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤٣٢) قال: حدثنا محمد بن عثمان العجلي. قال: حدثنا عبيد الله - يعني ابن موسى -. والترمذي (٧٤٨) قال: حدثنا الحسين بن محمد الجريري ومحمد بن مدويه. قالا: حدثنا عبيد الله بن موسى. والنسائي في الكبرى «الورقة ٣٨ - أ» قال: أخبرني إبراهيم بن يعقوب. (ح) وأخبرنا أحمد بن يحيى. قالا: حدثنا أبو نعيم. (ح) وأخبرنا عبدة بن عبد الله البصري. قال: أنبأنا زيد - وهو ابن حباب.\nثلاثتهم - عبيد الله، وأبو نعيم، وزيد بن حباب - عن هارون بن سلمان، عن عبيد الله بن مسلم القرشي، فذكره.\n(*) في رواية إبراهيم بن يعقوب: «مسلم بن عبيد الله، عن أبيه» .\n(*) وفي رواية أحمد بن يحيى: «مسلم بن عبد الله، عن أبيه» ..","vol":"6","page":325},{"text":"<span data-type=\"title\" id=toc-893>النوع الثامن: في أيام البيض</span>\n٤٤٧٣ - (د س) عبد الملك بن ملحان القيسي: عن أبيه قال: «كان رسولُ الله -ﷺ- يأمرنا أن نصوم البيض: ثلاثَ عشرة، وأربعَ عشرة، وخمس عشرة، قال: وقال: هُنَّ كهيئة الدهر» . أخرجه أبو داود.\nوعند النسائي قال: عن عبد الملك بن قدامة بن ملحان عن أَبيه قال: «كان رسولُ الله - ﷺ- يأمرنا بصوم أيام الليالي الغُرِّ البيضِ: ثلاث عشرة، وأَربع عشرة، وخمس عشرة» . ⦗٣٢٦⦘\nوله في أخرى عن عبد الملك عن أبيه - ولم يُسمِّ أباه -: «أَنَّ رسولَ الله -ﷺ- كان يأمر بهذه الأيام الثلاث البيض، ويقول: هن صيام الشهر» .\nوله في أخرى عن عبد الملك بن أبي المنهال عن أبيه: «أن النبيَّ - ﷺ- أمرهم بصيام ثلاثة أَيام البيض، وقال: هي صومُ الشهر» (١) .\nقلتُ: هكذا رويناه في كتاب النسائي، والذي قد جاء في أسماء الصحابة على اختلاف الكتب: أن عبد الملك: هو ابن قتادة، لا قدامة، وجاء في رواية أخرى: أَنه ابن قتادة بن منهال، لا ابن أبي المنهال، والله أعلم.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أيام البيض): الأيام البيض من كل شهر: ثالث عشر، ورابع عشر، وخامس عشر، وسميت بِيضًا، لأن لياليها بيض، لطلوع القمر فيها من أولها إلى آخرها. ولا بد من حذف مضاف، تقديره: أيام الليالي البيض.\n(الغُرُّ) البيض: [مأخوذ] من غُرة الفرس، وهو البياض الذي يكون في وجهه.\n_________\n(١) رواه أبو داود رقم (٢٤٤٩) في الصيام، باب في صوم الثلاث من كل شهر، والنسائي ٤ / ٢٢٤ و٢٢٥ في الصوم، باب كيف يصوم ثلاثة أيام من كل شهر، وعبد الملك بن ملحان، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن له شواهد بمعناه، منها الحديثان اللذان بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤٤٩) حدثنا محمد بن كثير، ثنا همام، عن أنس أخي محمد. عن ابن ملحان القيسي عن أبيه، فذكره. وأخرجه النسائي (٤/٢٢٤ و٢٢٥) أخبرنا محمد بن معمر. قال: حدثنا حبان، قال: حدثنا همام. قال: حدثنا أنس بن سيرين. قال: حدثني عبد الملك بن قدامة بن ملحان. عن أبيه، قال، فذكره.","vol":"6","page":325},{"text":"٤٤٧٤ - (ت س) أبو ذر الغفاري - ﵁ -: قال: قال رسول الله -ﷺ-: «يا أبا ذَر، إِذا صُمتَ من الشهر ثلاثة أيام، فصُم ثلاث ⦗٣٢٧⦘ عشرة، وأربع عشرة، وخمس عشرة» .\nوفي رواية النسائي: «أَمَرَنا رسول الله - ﷺ- أن نصومَ من الشهرِ ثلاثةَ أيام البيض: ثلاثَ عشرةَ، وأربع عشرةَ، وخمسَ عشرةَ» .\nوله في أخرى قال: قال رسول الله - ﷺ-: «إِذا صمتَ شيئًا فَصُم ثلاثَ عشرةَ، وأربعَ عشرةَ، وخمس عشرةَ» .\nوفي أخرى: أن النبيَّ -ﷺ- قال لرجل: «عليكم بصيامِ ثلاثَ عشرةَ، وأربعَ عشرةَ، وخمسَ عشرة» .\nوفي أخرى: «أمر رجلًا» .\nوفي أخرى عن ابن الحَوْتَكيَّة قال: قال أبي: «جاء أعرابي إِلى رسولِ الله - ﷺ-، ومعه أرنب قد شواها، وخبز فوضعها بين يدي النبيِّ - ﷺ- ثم قال: إِني وجدتُها تَدْمى، فقال رسولُ الله -ﷺ- لأصحابه: لا يضرُّ كلوا، وقال للأعرابيِّ: كلْ، [قال]: إِني صائم، قال: صومُ ماذا؟ قال: صومُ ثلاثة أيام من الشهر، قال: إِن كنتَ صائمًا فعليك بالغُرِّ البيضِ: ثلاثَ عشرةَ، وأربعَ عشرةَ، وخمسَ عشرةَ» .\nقال النسائي: الصوابُ عن أبي ذر، ويشبه أن يكونَ وقع من الكُتَّاب «ذر» فقيل: «أبي» .\nوفي أُخرى عن موسى بن طلحة: «أَن رجلًا أتى النبيَّ - ﷺ- بأرنب، ⦗٣٢٨⦘ وكان النبيُّ - ﷺ- مدَّ يده إليها، فقال الذي جاء بها: إِني رأيتُ بها دمًا، فكَفَّ رسولُ الله -ﷺ- يده، وأمر القومَ أن يأكلوا، وكان في القوم رجل مُنْتَبَذ، فقال النبيُّ - ﷺ-: مالك؟ قال: إِني صائم، فقال له النبيُّ: فَهلا ثلاثَ البيض: ثلاثَ عشرةَ، وأربعَ عشرةَ، وخمسَ عشرةَ؟» .\nوفي أخرى نحوه، وفيه «وقال لمن عنده: كلوا، فإني لو اشْتهيْتُها أكلتُها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَدْمَى): أي أنها ترى الدم، وذلك أن الأرنب يجيئها الدم، كما تحيض المرأة.\n(مُنْتَبَذ) الانتباذ: الانفراد والتنحي عن الناس.\n_________\n(١) رواه الترمذي رقم (٧٦١) في الصوم، باب ما جاء في صوم ثلاثة أيام من كل شهر، والنسائي ٤ / ٢٢٢ - ٢٢٤ في الصوم، باب ذكر الاختلاف على موسى بن طلحة في الخبر في صيام ثلاثة أيام من الشهر، وإسناده حسن، وهو بمعنى الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١٣٦) قال: حدثنا سفيان. قال: حدثنا محمد بن عبد الرحمن مولى آل طلحة، وحكيم بن جبير. وأحمد (٥/١٥٠) قال: حدثنا سفيان. قال: سمعناه من اثنين وثلاثة. حدثنا حكيم بن جبير. (ح) وحدثنا سفيان. قال: حدثنا اثنان، ومحمد بن عبد الرحمن، وحكيم بن جبير. والنسائي (٤/٢٢٣) قال: أخبرنا محمد بن منصور، عن سفيان، عن بيان بن بشر. (ح) وأخبرنا محمد ابن المثنى. قال: حدثنا سفيان. قال: حدثنا رجلان - محمد، وحكيم -. و(٧/١٩٦) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان، عن حكيم بن جبير، وعمرو بن عثمان، ومحمد بن عبد الرحمن. وابن خزيمة (٢١٢٧) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان، عن محمد بن عبد الرحمن مولى آل طلحة. (ح) وحدثنا عبد الجبار. قال: حدثنا سفيان. قال: حدثني عمرو بن عثمان بن موهب.\nأربعتهم - محمد بن عبد الرحمن، وحكيم، وبيان، عمرو - عن موسى بن طلحة، عن ابن الحوتكية، فذكره.\n(*) وقال أبو بكر بن خزيمة: قد خرَّجْتُ هذا الباب بتمامه في كتاب «الكبير» وبينتُ أن موسى بن طلحة قد سمع من أبي ذر قصة الصوم دون قصة الأرنب، وروى عن ابن الحوتكية القصتين جميعا.\n* أخرجه الحميدي (١٣٧) قال: حدثنا سفيان، عن عمرو بن عثمان، عن موسى بن طلحة، عن أبي ذر، عن النبي -ﷺ- بمثله، ولم يذكر فيه «ابن الحوتكية» .\n* وأخرجه أحمد (٥/١٥٢) قال: حدثنا محمد بن عبيد. قال: حدثنا الأعمش. وفي (٥/١٦٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سليمان. وفي (٥/١٧٧) قال: حدثنا يحيى، عن فطر. والترمذي (٧٦١) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أنبأنا شعبة، عن الأعمش. والنسائي (٤/٢٢٢) قال: أخبرنا محمد بن عبد العزيز. قال: أنبأنا الفضل بن موسى، عن فطر. (ح) وأخبرنا عمرو بن يزيد. قال: حدثنا عبد الرحمن. قال: حدثنا شعبة، عن الأعمش. وابن خزيمة (٢١٢٨) قال: حدثنا بندار. قال: حدثنا عبد الرحمن. قال: حدثنا شعبة، عن سليمان الأعمش.\nكلاهما - سليمان الأعمش، وفطر - عن يحيى بن سام، عن موسى بن طلحة، عن أبي ذر، فذكره.","vol":"6","page":326},{"text":"٤٤٧٥ - (س) أبو هريرة - ﵁ -: قال: «جاء أعرابي إِلى النبيِّ -ﷺ- بأرنب قد شواها فوضعها بين يديه، فأمسك رسولُ الله - ﷺ- فلم يأكلْ، وأمرَ القومَ أن يأكلوا، وأمسك الأعرابيُّ، فقال النبيُّ -ﷺ-: ما يمنعك أَن تأكلَ؟ قال: إِني أصوم ثلاثة أَيام من الشهر، قال: إِن كنتَ ⦗٣٢٩⦘ صائمًا فصم الغُرَّ» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٢٢ في الصوم، باب ذكر الاختلاف على موسى بن طلحة في الخبر في صيام ثلاثة أيام من الشهر، وفي سنده عبد الملك بن عمير بن سويد اللخمي، تغير حفظه، وربما دلس، ولكن يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٦) قال: حدثنا أبو الوليد بن عمر. وفي (٢/٣٤٦) قال: حدثنا عفان. والنسائي (٤/٢٢٢) قال: أخبرنا محمد بن معمر. قال: حدثنا حبان.\nثلاثتهم - أبو الوليد، وعفان، وحبان بن هلال - عن أبي عوانة، عن عبد الملك بن عمير، عن موسى بن طلحة، فذكره.\n* أخرجه النسائي (٤/٢٢٤) قال: أخبرنا عمرو بن يحيى بن الحارث. قال: حدثنا المعافى بن سليمان. قال: حدثنا القاسم بن معن. (ح) وأخبرنا محمد بن إسماعيل بن إبراهيم. قال: حدثنا يعلى.\nكلاهما - القاسم بن معن، ويعلى بن عبيد - عن طلحة بن يحيى عن موسى بن طلحة أن رجلا أتى النبي -ﷺ- بأرنب، فذكره مرسلا.","vol":"6","page":328},{"text":"٤٤٧٦ - (س) جرير بن عبد الله - ﵄ -: عن النبيِّ - ﷺ- قال: «صيامُ ثلاثةِ أيام من كلِّ شهر: صيامُ الدهر، وأيامُ البيض: صبيحةَ ثلاث عشرة، وأربع عشرة، وخمس عشرة» . أَخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٢١ في الصوم، باب كيف يصوم ثلاثة أيام من كل شهر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٢٢١) قال: أخبرنا مخلد بن الحسن، قال: حدثنا عبيد الله عن زيد بن أبي أنيسة عن أبي إسحاق، فذكره.","vol":"6","page":329},{"text":"٤٤٧٧ - (س) عبد الله بن عباس - ﵄ -: قال: «كان رسولُ الله - ﷺ- لا يُفْطِرُ أيامَ البيضِ في حَضَر، ولا سَفَر» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٩٨ و١٩٩ في الصوم، باب صوم النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٩٨) قال: أخبرنا القاسم بن زكريا. قال: حدثنا عبيد الله، قال: حدثنا يعقوب عن جعفر، عن سعيد، فذكره.","vol":"6","page":329},{"text":"<span data-type=\"title\" id=toc-894>النوع التاسع: في الأيام المجهولة من كل شهر</span>\n٤٤٧٨ - (خ م س د ت) عبد الله بن عمرو بن العاص - ﵄ -: قد تقدَّم لحديث عبد الله بن عَمرو بن العاص روايات عدة طويلة في كتاب الاعتصام من حرف الهمزة وغيره.\nونحن نذكر في هذا الفصل ما بقي من طُرُقه على اختلاف ألفاظها وطُولها وقِصرها.\nقال: قال النبيُّ - ﷺ-: «إِنكَ لتصومُ الدهرَ، وتقومُ الليلَ؟ قلتُ: ⦗٣٣٠⦘ نعم. قال: إِنكَ إذا فعلتَ ذلك هَجَمَتْ له العينُ، ونَفِهتْ له النَّفْسُ، لا صامَ من صامَ الأبدَ، صومُ ثلاثةِ أيام: صومُ الدَّهرِ كلِّه، قلتُ: فإني أُطيقُ أكثرَ من ذلك. قال: فَصُمْ صومَ دَاودَ، كان يصومُ يومًا، وَيُفْطِرُ يومًا، ولا يَفِرُّ إِذا لاقى» .\nزاد في رواية: «من لي بهذه يا نبيَّ الله؟ وقال: لا أَدري كيف ذكر صيام الأبد؟ فقال النبيُّ - ﷺ-: لا صامَ من صامَ الأَبدَ - مرتين» .\nوفي أُخرى: قال له «ألم أُخْبَرْ أَنكَ تَصُومُ، ولا تُفْطِرُ، وتُصلِّي الليلَ؟ فلا تَفْعَلْ، فإِنَّ لِعَيْنِكَ حظًّا، ولِنَفْسِكَ حظًّا، ولأهْلِكَ حظًّا، فَصُمْ وأفْطِرْ، وصلِّ ونَمْ، وصُم من كلِّ عشرةِ أيام يومًا، ولك أجرُ تِسْعة» . وفيه: «لا صامَ من صامَ الأبد - ثلاثًا» .\nوفي أخرى: «أَنَّ رسولَ الله - ﷺ- ذُكِرَ له صومي، فدخل عليَّ، فأَلْقَيْتُ له وِسادة من أدَم حَشْوُها لِيف، فجلس على الأرض، وصارتْ الوِسادةُ بيني وبينه، فقال: أما يكفيكَ من كلِّ شهر ثلاثةُ أيام؟ قال: قلتُ: يا رسول الله (١)، قال: خمسًا؟ قلتُ: يا رسول الله، قال: سبعًا؟ قلت: يا رسول الله، قال: تسعًا؟ قلتُ: يا رسول الله، قال: إِحدى عشرةَ، ثم قال النبيُّ - ﷺ-: لا صومَ فوق صومِ داودَ ﵇: شَطْرُ الدَّهرِ، صمْ يومًا، وأَفْطِرْ يومًا» . أخرجه البخاري، ومسلم. ⦗٣٣١⦘\nولمسلم: أَنَّ رسولَ الله -ﷺ- قال له: «صُمْ يومًا، ولك أجرُ ما بقي»، قال: إِني أُطِيقُ أكثرَ من ذلك. قال: صُمْ يومين، ولك أجرُ ما بقي، قال: إِني أطيقُ أكثر من ذلك، قال: صُمْ ثلاثةَ أيام، ولك أجْرُ ما بقي، قال: إِني أطِيقُ أكثر من ذلك. قال: صُمْ [أربعةَ أيام، ولك أجرُ ما بقي، قال: إِني أُطيق أكثر من ذلك. قال: صم] أفضلَ الصيام عند الله: صومَ داود ﵇، كان يصومُ يومًا، ويُفْطِرُ يومًا.\nوله في أخرى قال: «بلغني أنك تصومُ النهارَ، وتقومُ الليلَ؟ فلا تَفْعَلْ، فإن لجسدكَ عليك حظّا، ولعينكَ عليك حظًّا، و[إِن] لزوجكَ [عليكَ] حظًّا، صم وأفطر، صُمْ من كلِّ شهر ثلاثةَ أيام، فذلك صوم الدهرِ. قلت: يا رسول الله، إِن بي قوة. قال: فصمْ صومَ داودَ ﵇، صم يومًا، وأفْطِرْ يومًا، فكان يقول: يا ليتني أخذتُ بالرُّخصة» .\nوأخرج النسائي الرواية الثانية التي فيها ذِكْرُ الوِسادة، والروايةَ الأولى، ورواية مسلم الأولى.\nوله في أخرى قال: «ذَكَرْتُ للنبيِّ - ﷺ- الصومَ، فقال: صم من كل عشرة أيام يومًا، ولك أجر تلك التسعةِ، قلتُ: إِني أقوى من ذلك، قال: صم من كل تسعةِ [أيام] يومًا، ولك أجر تلك الثمانية، فقلتُ: إِني أقوى من ذلك، قال: فصم من كلِّ ثمانيةِ أَيام يومًا، ولك أجر تلك السبعة، قلت: ⦗٣٣٢⦘ إني أقوى من ذلك، قال: فلم يَزَلْ حتى قال: صم يومًا، وأَفْطِرْ يومًا» .\nوله في أخرى قال: «أَنْكَحَني أبي امرأة ذاتَ حَسَب، فكان يأْتيها فيسأْلُها عن بَعْلها؟ فقالت: نِعْمَ الرَّجلُ من رَجُل، لم يَطَأْ لنا فراشًا ولم يُفَتِّشْ لنا كَنَفًا منذ أَتيناه، فَذُكِرَ ذلك للنبيِّ -ﷺ-، فقال: ائْتِني به، فأتيتُه معه، فقال: كيف تصومُ؟ قلتُ: كلَّ يوم، قال: صم من كلِّ جمعة ثلاثة أيام، قلتُ: إِني أُطيق أفضل من ذلك، قال: صم يومًا وأَفْطِرْ يومين، قلتُ: إِني أُطيقُ أَكثرَ من ذلك، قال: صُمْ أفضلَ الصيامَ: صيام داود ﵇: صوم يوم، وفطر يوم» .\nوله في أخرى قال: قال رسولُ الله - ﷺ-: «بلغني أنكَ تقوم الليلَ وتصوم النهارَ؟ قلتُ: يا رسول الله، ما أردتُ بذلك إِلا الخير، قال: لا صام من صام الأبد، ولكن أَدُلُّك على صوم الدَّهرِ: ثلاثة أيام من كلِّ شهر، قلتُ: يا رسولَ الله، إِني أُطيقُ أكثر من ذلك، قال: صم خمسة أيام، قلتُ: إِني أطيقُ أكثر من ذلك، قال: فصم عشرًا، فقلتُ: إِني أُطيق أكثر من ذلك، قال: صم صوم داود، كان يصوم يومًا، ويفطر يومًا» . ⦗٣٣٣⦘\nوله في أخرى قال: قال رسولُ الله - ﷺ-: «أَفْضلُ الصيام صيامُ داودَ ﵇ كان يصوم يومًا، ويفطر يومًا» .\nوقد أطال النسائي في تخريج طرق هذا الحديث: وقد ذكرنا بعضها في كتاب الاعتصام، وبعضها هنا، وبعضُها تكرر، فلم نحتج إِلى ذِكْرِهِ، ومن جملة طرقه قال: قال لي رسولُ الله -ﷺ-: «اقرأ القرآن في شهر، قلت: إني أُطيق أكثرَ من ذلك، فلم أزل أطلب إِليه حتى قال: خمسة أيام، وقال: ثلاثة أيام من الشهر، قلت: إِني أطيق أكثرَ من ذلك، فلم أَزل أطلب إليه حتى قال: صم أحبَّ الصيام إِلى الله ﷿: صوم داود، كان يصوم يومًا ويفطر يومًا» .\nوأخرج أبو داود غير ما تقدَّم ذِكرُهُ في كتاب الاعتصام، وكتاب تلاوة القرآن، وفي رواية عطاء بن السائب عن أبيه عن ابن عمرو قال: قال لي رسولُ الله - ﷺ-: «صُم من كلِّ شهر ثلاثةَ أيام، واقرأ القرآن في شهر، فناقضني وناقضته (٢)، فقال: صم يومًا وأفطر يومًا - قال عطاء: فاختلفنا عن أبي، فقال بعضنا: سبعة أيام، وقال بعضنا: خمسًا» .\nوأخرج الترمذي من هذا الحديث أَنَّ رسولَ الله -ﷺ- قال: «أفضل الصوم صوم أخي داود: كان يصوم يومًا، ويفطر يومًا، ولا يَفِرُّ ⦗٣٣٤⦘ إذا لاقى» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هجمت له العين): هجوم العين: غَوْرُها ودخولها في مكانها من الضعف.\n(نَفِهَت له النفس) نَفِهت النفس - بالنون - إذا أعيت وسئمت.\n(كنَفًا) الكنف: الجانب أرادت أنه لم يقربها، ولم يطلع منها على ما جرت بها عادة الرجال مع نسائهم.\n(فناقضني) المناقضة: المراددة في القول، ينقض قولي وأنقض قوله.\n_________\n(١) جواب النداء محذوف: أي: لا يكفيني ذلك.\n(٢) في نسخ أبي داود المطبوعة: فناقصني وناقصته، بالصاد المهملة، أي جرى بيني وبينه مراجعة في النقصان.\n(٣) رواه البخاري ٤ / ١٩١ في الصوم، باب صوم الدهر، وباب حق الضيف، وباب حق الجسم في الصوم، وباب حق الأهل في الصوم، وباب صوم يوم وإفطار يوم، وباب صوم داود ن وفي التهجد، باب من نام عند السحر، وباب ما يكره من ترك قيام الليل لمن كان يقومه، وفي الأنبياء، باب قول الله تعالى: ﴿وآتينا داود زبورا﴾، وفي فضائل القرآن، باب في كم يقرأ القرآن، وفي النكاح، باب لزوجك عليك حقًا، وفي الأدب، باب حق الضيف والاستئذان، وباب من ألقي له وسادة، ومسلم رقم (١١٥٩) في الصوم، باب النهي عن صوم الدهر، وأبو داود رقم (١٣٨٩) في الصلاة، باب كم يقرأ القرآن، و(٢٤٢٥) في الصيام، باب صوم الدهر، والترمذي رقم (٧٧٠) في الصوم، باب في صوم يوم وفطر يوم، والنسائي ٤ / ٢٠٩ - ٢١٥ في الصيام، باب صوم يوم وإفطار يوم، وذكر الزيادة في الصيام والنقصان وصوم عشرة أيام من الشهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٩٠) قال: حدثنا سفيان. وأحمد (٢/١٩٥) (٦٨٤٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٢/٦٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٣/١٦٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة. والنسائي (٤/٢١٤) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة. كلاهما - سفيان بن عيينة، وشعبة - عن عمرو بن دينار.\n٢ - وأخرجه أحمد (٢/١٦٤) (٦٥٢٧) و(٦٥٣٤) قال: حدثنا وكيع، قال: حدثنا سفيان، ومسعر. وفي (٢/١٨٨) (٦٧٦٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا روح، قال: حدثنا شعبة. وفي (٢/١٩٠) (٦٧٨٩) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٢/٢١٢) (٦٩٨٨) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وعبد بن حميد (٣٢١) قال: أخبرنا يزيد بن هارون، قال: أخبرنا الحجاج بن أرطاة. والبخاري (٣/٥٢) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٤/١٩٥) قال: حدثنا خلاد بن يحيى، قال: حدثنا مسعر. ومسلم (٣/١٦٤ و١٦٥) قال: حدثنا عبيد الله بن معاذ، قال: حدثني أبي، قال: حدثنا شعبة. (ح) وحدثناه أبو كريب، قال: حدثنا ابن بشر، عن مسعر. وابن ماجة (١٧٠٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن مسعر، وسفيان. والترمذي (٧٧٠) قال: حدثنا هناد، قال: حدثنا وكيع، عن مسعر، وسفيان. والنسائي (٤/٢١٣) قال: أخبرنا محمد بن عبيد، عن أسباط، عن مطرف، وفي (٤/٢١٤) قال: أخبرنا علي بن الحسين، قال: حدثنا أمية، عن شعبة. (ح) وأخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة.\nخمستهم - سفيان، ومسعر، وشعبة، وحجاج بن أرطاة، ومطرف بن طريف - عن حبيب بن أبي ثابت.\n٣ - وأخرجه أحمد (٢/١٩٩) (٦٨٧٤) قال: حدثنا عبد الرزاق، وابن بكر. (ح) وروح. والبخاري (٣/٥٢) قال: حدثنا عمرو بن علي، قال: أخبرنا أبو عاصم. ومسلم (٣/١٦٤) قال: حدثني محمد ابن رافع، قال: حدثنا عبد الرزاق. (ح) وحدثنيه محمد بن حاتم، قال: حدثنا محمد بن بكر. والنسائي (٤/٢٠٦ و٢١٥) قال: أخبرني إبراهيم بن الحسن، قال: حدثنا حجاج بن محمد. وابن خزيمة (٢١٠٩) قال: حدثنا محمد بن الحسن بن تسنيم، قال: أخبرنا محمد - يعني ابن بكر -. (ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق. خمستهم - عبد الرزاق، ومحمد بن بكر، وروح، وأبو عاصم، وحجاج بن محمد - عن ابن جريج، قال: سمعت عطاء.\nثلاثتهم - عمرو بن دينار، وحبيب بن أبي ثابت، وعطاء بن أبي رباح - عن أبي العباس المكي، فذكره.","vol":"6","page":329},{"text":"٤٤٧٩ - (م د ت) معاذة بنت عبد الرحمن العدوية: قالت: سألتُ عائشةَ: «أكان رسولُ الله - ﷺ- يَصومُ من كلِّ شهر ثلاثة أيام؟ قالت: ⦗٣٣٥⦘ نعم، قلتُ لها: من أيِّ أيام الشهر كان يصوم؟ قالت: لم يكن يبالي من أيِّ أيام الشهر يصوم» . أخرجه مسلم، والترمذي، وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (١١٦٠) في الصيام، باب استحباب صيام ثلاثة أيام من كل شهر، وأبو داود رقم (٣٤٥٣) في الصوم، باب من قال: لا يبالي من أي الشهر، والترمذي رقم (٧٦٣) في الصوم، باب ما جاء في صوم ثلاثة أيام من كل شهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٤٥) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. ومسلم (٣/١٦٦) قال: حدثنا شيبان بن فروخ. قال: حدثنا عبد الوارث. وأبو داود (٢٤٥٣) قال: حدثنا مسدد. قال: حدثنا عبد الوارث. وابن ماجة (١٧٠٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا غندر، عن شعبة. والترمذي (٧٦٣) وفي «الشمائل» (٣٠٨) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أخبرنا شعبة. وابن خزيمة (٢١٣٠) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد - يعني ابن الحارث - قال: حدثنا شعبة.\nكلاهما - شعبة، وعبد الوارث - عن يزيد الرشك، عن معاذة العدوية، فذكرته.","vol":"6","page":334},{"text":"٤٤٨٠ - (ت س) أبو ذر الغفاري - ﵁ -: قال: قال رسول الله - ﷺ-: «من صام من كلِّ شهر ثلاثةَ أيام فذلك صِيام الدهر، فأَنزل الله تصديق ذلك في كتابه: ﴿مَنْ جَاءَ بالحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالها﴾ [الأنعام: ١٦٠] اليوم بعشرة أيام» . أخرجه الترمذي، وقال: وقد روي هذا الحديث عن أبي هريرة.\nوفي رواية النسائي قال: قال رسول الله - ﷺ-: «مَنْ صامَ ثلاثة أيام من الشهر فقد صام الدهر كلَّه، ثم قال: صدق الله في كتابه: ﴿مَنْ جَاءَ بالحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالها﴾» .\nوله في أخرى: «من صام ثلاثة أيام من كل شهر فقد تمَّ صوم الشهر، أو: فله صوم الشهر» (١) .\n_________\n(١) رواه الترمذي رقم (٧٦١) في الصوم، باب ما جاء في صوم ثلاثة أيام من كل شهر، والنسائي ٤ / ٢١٩ في الصوم، باب في صيام ثلاثة أيام من كل شهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٤٥) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل. وابن ماجة (١٧٠٨) قال: حدثنا سهل بن أبي سهل، قال: حدثنا أبو معاوية. والترمذي (٧٦٢) قال: حدثنا هناد، قال: حدثنا أبو معاوية. والنسائي (٤/٣١٩) قال: أخبرنا علي بن الحسن اللاني بالكوفة، عن عبد الرحيم - وهو ابن سليمان -.\nثلاثتهم - إسرائيل، وأبو معاوية، وعبد الرحيم - عن عاصم الأحول، عن أبي عثمان النهدي، فذكره.\n* وأخرجه النسائي (٤/٢١٩) قال: أخبرنا محمد بن حاتم، قال: أنبأنا حبان، قال: أنبأنا عبد الله، عن عاصم، عن أبي عثمان، عن رجل. قال: قال أبو ذر: سمعت رسول الله -ﷺ- فذكره. زاد فيه «عن رجل» .","vol":"6","page":335},{"text":"٤٤٨١ - (م د س) أبو قتادة الأنصاري - ﵁ -: قال: ⦗٣٣٦⦘ إِنَّ رجلًا أتى النبيَّ - ﷺ-، فقال: كيف تصوم؟ فغضب رسولُ الله - ﷺ- من قوله، فلما رأى عمرُ غَضَبَه، قال: رضينا بالله ربًّا، وبالإِسلام دينًا، وبمحمد نبيًّا - وفي رواية: وبِبَيْعَتِنا بيعة - نعوذُ بالله من غضب الله، وغضب رسوله، فجعل عمر يُرَدِّدُ هذا الكلام حتى سكن غَضَبهُ، فقال عمرُ: يا رسولَ الله، كيف بمن يصوم الدهرَ كلَّه؟ قال: لا صام، ولا أفطر - أو قال: لم يصم، ولم يفطر - قال: كيف بمن يصوم يومين ويفطر يومًا؟ قال: ويُطيق ذاك أحد؟ قال: كيف بمن يصوم يومًا ويفطر يومًا؟ قال: ذاك صوم داودَ ﵇، قال: كيف بمن يصوم يومًا ويفطر يومين؟ قال: ودِدْتُ أنِّي طُوِّقْتُ ذلك، ثم قال رسولُ الله - ﷺ-: «ثلاث من كلِّ شهر، ورمضانُ إِلى رمضانَ: فهذا صيامُ الدهر كلِّه، صيامُ يوم عرفة: أحتَسِبُ على الله أن يكفِّر السنة التي قبله، والسنة التي بعده، وصيامُ [يوم] عاشوراءَ: أحتسب على الله أن يكفِّرَ السنةَ التي قبلَه» .\nوفي رواية مثله ونحوه، إلى قوله: «ذاك صوم أخي داودَ ﵇، قال: وسئل عن صوم يوم الاثنين؟ قال: ذاك يوم وُلِدت فيه، وفيه بعثت، وفيه أُنْزِلَ عليَّ، قال: فقال: صومُ ثلاثة أيام من كل شهر، ورمضانُ إِلى رمضانَ: صيام الدهر، قال: وسئل عن صوم يوم عرفة؟ فقال: يكفِّرُ السَّنَةَ الماضيةَ والباقيةَ، قال: وسئل عن صوم يوم عاشوراء؟ فقال: يكفِّر السنةَ الماضية» . ⦗٣٣٧⦘\nوفي هذا الحديث في رواية شعبة قال: «وسئل عن صوم الاثنين والخميس؟ فسكتنا عن ذكر الخميس، لما نُرَاه وَهْمًا» .\nوفي رواية بمثله، غير أنه ذكر: «الاثنين»، ولم يذكر «الخميس» .\nوفي رواية: «أَنَّ رسولَ الله - ﷺ- سئل عن صوم الاثنين؟ فقال: فيه وُلِدتُ، وفيه أُنزِل عليَّ» . أخرجه مسلم.\nوفي رواية أبي داود مثل الأولى، ولم يذكر «وَبِبَيْعتِنَا بَيْعَة» .\nوزاد في أخرى: «قال: يا رسولَ الله، أرأيتَ [صومَ] الاثنين، والخميس؟ فقال: فيه وُلِدْتُ، وفيه أُنْزِلَ عليَّ القرآنُ» .\nوفي رواية النسائي: «أَنَّ رسولَ الله - ﷺ- سئل عن صومه؟ فغضِبَ، فقال عمرُ: رضينا بالله ربًّا، وبالإسلام دينًا، وبمحمد رسولًا، وسئل عن صيام الدهر؟ فقال: لا صام، ولا أفطر، أو ما صام، وما أفطر» .\nوفي أخرى له: قال عمرُ: «يا رسولَ الله، كيف بمن يَصُومُ الدَّهْرَ كلَّه؟ قال: لا صام، ولا أفطر، أو ما صام، وما أفطر، أو لم يَصُمْ، ولم يفطر ... وذكر الحديث، إِلى قوله: هذا صيامُ الدَّهرِ كُلِّه» (١) . ⦗٣٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فغضب رسول الله): يشبه أن يكون غضب رسول الله - ﷺ- من مسألته إياه عن صومه كراهية أن يقتدي به السائل في ذلك فيعجز عنه ويسأمه ويمله، أو أنه يفعله فيكون من غير نية وإخلاص، فقد «كان رسول الله - ﷺ- يواصل وينهى أمته عن الوصال» وقد ترك بعض النوافل خوفًا [من] أن تقتدي به أمته فيعجزوا.\n(وَدِدْت أني طُوِّقت): يقول: ليتني طُوِّقْتُ هذا الأمر، أي ليته جُعل داخلًا في طاقتي وقدري، ولم يكن -ﷺ- عاجزًا عن ذلك غير مُطيق له لضعف فيه، ولكنه يحتمل أنه إنما خاف العجز عنه للحقوق التي تلزمه لنسائه، لأن ذلك يُخِلُّ بحظوظهن منه.\n_________\n(١) رواه مسلم رقم (١١٦٢) في الصيام، باب استحباب صيام ثلاثة أيام من كل شهر، وأبو داود رقم (٢٤٢٥) و(٢٤٢٦) في الصوم، باب في صوم الدهر تطوعًا، والنسائي ٤ / ٢٠٧ في الصوم، باب ذكر الاختلاف على غيلان بن جرير فيه، وباب صوم ثلثي الدهر وذكر اختلاف الناقلين للخبر في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في الصوم (٢٦: ٣) عن يحيى بن يحيى وقتيبة بن سعيد. كلاهما عن حماد بن زيد. عن غيلان بن جرير عن عبد الله بن معبد الزماني به. و(٣٦: ٤) عن محمد بن المثنى محمد بن بشار كلاهما عن غندر. و(٣٦: ٥) عن عبيد الله بن معاذ عن أبيه. و(٣٦: ٥) عن أبي بكر بن أبي شيبة عن شبابة بن سوار. و(٣٦: ٥) عن إسحاق بن إبراهيم عن النضر بن شميل. أربعتهم عن شعبة عن غيلان بن جرير نحوه. وزاد فيه: وسئل عن صوم الاثنين والخميس. قال مسلم: فسكتنا عن ذكر الخميس لما نراه وهما. و(٣٦: ٦) عن أحمد بن سعيد الدارمي عن حبان بن هلال عن أبان بن يزيد عن غيلان نحوه، وذكر فيه صوم الاثنين ولم يذكر الخميس. وأبو داود في «الصوم ٥٣: ١» عن سليمان بن حرب ومسدد. كلاهما عن حماد بن زيد، عن عبد الله بن معين عن أبي قتادة. والترمذي في «الصوم ٤٦» عن قتيبة وأحمد بن عبدة الضبي. كلاهما عن حماد بن زيد - بقصة يوم عرفة ويوم عاشوراء وصوم الأبد قطعا - وقال: حسن. والنسائي في «الصيام ٤٢ - إ: ٢» عن محمد بن بشار بأول وقصة صوم الدهر. وابن ماجة «الصيام ٣١: ٢ و٤٠: ١ و٤١: ٦» عن أحمد بن عبدة ببعضه. تحفة الأشراف (٩/٢٦٠) .","vol":"6","page":335},{"text":"٤٤٨٢ - (س) عمرو بن شرحبيل - ﵀ -: عن رجل من أصحاب النبيِّ - ﷺ- قال: «قيل للنبيِّ - ﷺ-: رَجُل يصوم الدَّهر؟ فقال: وَدِدْتُ أنه لم يَطْعَم الدَّهْرَ، قالوا: فَثُلثَيْهِ؟ قال: أكثرُ، قالوا: فَنصْفَهُ؟ قال: أكثرُ، ثم قال: ألا أُخْبِرُكم بما يُذْهِبُ وَحرَ الصَّدْر؟ صوم ثلاثة أيام من كلِّ شهر» .\nوفي أخرى عن عمرو بن شُرحبيل قال: «أتى رسولَ الله - ﷺ- رَجل فقال: يا رسولَ الله، ما تقول في رجل صام الدَّهر كلَّه؟ ... الحديث» . ⦗٣٣٩⦘ أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٠٨ في الصوم، باب صوم ثلثي الدهر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٢٠٨) أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان عن الأعمش، عن أبي عمار، عن عمرو بن شرحبيل، عن رجل من أصحاب النبي -ﷺ- قيل، فذكره.","vol":"6","page":338},{"text":"٤٤٨٣ - (س) عثمان بن أبي العاص - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «صيامٌ حَسَن: صيامُ ثلاثةِ أيام من كل شهر» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢١٩ في الصوم، باب ذكر الاختلاف على أبي عثمان في حديث أبي هريرة في صيام ثلاثة أيام من كل شهر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:\n١ - أخرجه أحمد (٤/٢١) قال: حدثنا يونس، قال: حدثنا حماد - يعني ابن زيد - عن محمد بن إسحاق. وفي (٤/٢٢) قال: حدثنا حجاج. قال: حدثنا ليث بن سعد، قال: حدثني يزيد بن أبي حبيب. وفي (٤/٢١٧) قال: حدثنا هاشم، قال: حدثنا ليث، قال: حدثني يزيد بن أبي حبيب. وابن ماجة (١٦٣٩) قال: حدثنا محمد بن رمح المصري، قال: أنبأنا الليث بن سعد، عن يزيد بن أبي حبيب. والنسائي (٤/١٦٧ و٢١٩) قال: أخبرنا قتيبة، قال: حدثنا الليث، عن يزيد بن أبي حبيب. وفي (٤/١٦٧) قال: أخبرنا علي بن الحسين، قال: حدثنا ابن أبي عدي، عن ابن إسحاق. وابن خزيمة (١٨٩١) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، قال: أنبأنا محمد بن إسحاق. وفي (٢١٢٥) قال: حدثنا محمد بن عبد الله بن عبد الحكم، قال: أخبرنا أبي، وشعيب، قالا: أخبرنا الليث، عن يزيد بن أبي حبيب.\nكلاهما - محمد بن إسحاق، ويزيد بن أبي حبيب - عن سعيد بن أبي هند.\n٢ - وأخرجه أحمد (٤/٢١٧) قال: حدثنا عفان. وفي (٤/٢١٨) قال: حدثنا يونس.\nكلاهما - عفان، ويونس - عن حماد بن سلمة، قال: أخبرنا سعيد الجريري، عن أبي العلاء.\nكلاهما - سعيد بن أبي هند، وأبو العلاء - عن مطرف، فذكره.\n* أخرجه النسائي (٤/١٦٧ و٢١٩) قال: أخبرنا زكريا بن يحيى، قال: أنبأنا أبو مصعب، عن مغيرة ابن عبد الرحمن، عن عبد الله بن سعيد بن أبي هند، عن محمد بن إسحاق، عن سعيد بن أبي هند، قال عثمان بن أبي العاص نحوه. مرسل.","vol":"6","page":339},{"text":"٤٤٨٤ - (س) عبد الله بن عمر - ﵄ -: قال: «كان رسولُ الله -ﷺ- يصوم ثلاثةَ أيام من كلِّ شهر» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢١٩ في الصوم، باب ذكر الاختلاف على أبي عثمان في حديث أبي هريرة في صيام ثلاثة أيام من كل شهر، وإسناده ضعيف، ولكن له شواهد يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٠) (٥٦٤٣) قال: حدثنا حجاج. والنسائي (٤/٢١٩) قال: أخبرنا يوسف ابن سعيد. قال: حدثنا حجاج. وفي (٤/٢٢٠) قال: أخبرنا الحسن بن محمد الزعفراني. قال: حدثنا سعيد بن سليمان.\nكلاهما - حجاج، وسعيد بن سليمان - عن شريك عن الحر بن الصياح، فذكره.","vol":"6","page":339},{"text":"٤٤٨٥ - (س) أبو عقرب [البكري الكناني]- ﵁ -: أنه «سألَ رسولَ الله - ﷺ- عن الصوم، فقال: صُمْ يومًا من كلِّ شهر، فاستزاده، فقال: بأبي أنتَ وأمِّي، إِني أجِدُني قويًا، فزاده، فقال: صم يومين من كلِّ شهر، قال: بأبي أنتَ وأُمِّي يا رسولَ الله، إِني أجدني قويًا، فقال رسولُ الله - ﷺ-: إِني أجِدُني قويًا، إِني أجدني قويًا!، فما كاد أن يزيدَه، فلما أَلَحَّ عليه قال رسولُ الله - ﷺ-: صم ثلاثةَ أيام من كلِّ شهر» .\nوفي رواية قال: «سألتُ رسولَ الله - ﷺ- عن الصوم، فقال: صُمْ ⦗٣٤٠⦘ يومًا من الشهر، قلتُ: يا رسولَ الله زِدني، [زدني] قال: تقول: يا رسولَ الله زدني [زدني] يومين من كلِّ شهر، قلتُ: يا رسولَ الله زِدني [زِدْني]، إِني أجدني قويًّا، فقال: زدني، زدني، إِني أجدُني قويًا! فسكتَ رسولُ الله - ﷺ- حتى ظننتُ أنه ليزيدني (١)، قال: صُمْ ثلاثةَ أيام من كلِّ شهر» . أخرجه النسائي (٢) .\n_________\n(١) في النسائي المطبوع: ليردني.\n(٢) ٤ / ٢٢٥ في الصوم، باب صوم يومين من الشهر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٤٧) قال: حدثنا وكيع. وفي (٥/٦٧) قال: حدثنا يزيد بن هارون. وفي (٥/٦٧) قال: حدثنا عفان. والبخاري في «الأدب المفرد» (٧٣١) قال: حدثنا عبد الله بن أبي بكر. ومسلم نحوه. والنسائي (٤/٢٢٥) قال: أخبرنا عمرو بن علي. قال: حدثني سيف بن عبيد الله، من خيار الخلق. (ح) وأخبرنا عبد الرحمن بن محمد بن سلام. قال: حدثنا يزيد بن هارون.\nستتهم - وكيع، ويزيد، وعفان، وعبد الله بن أبي بكر، ومسلم، وسيف بن عبيد الله - عن الأسود بن شيبان، عن أبي نوفل بن أبي عقرب، فذكره.","vol":"6","page":339},{"text":"٤٤٨٦ - (س) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «شَهْرُ الصَّبْرِ وثلاثةُ أيام من كلِّ شهر: صومُ الدَّهْرِ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شهر الصبر): هو شهر رمضان، وأصل الصبر: الحبس، وسمي الصيام صبرًا: لما فيه من حبس النفس عن الطعام، والشراب، والنكاح.\n_________\n(١) ٤ / ٢١٨ و٢١٩ في الصوم، باب ذكر الاختلاف على أبي عثمان في حديث أبي هريرة في صيام ثلاثة أيام من كل شهر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٦٣) قال: حدثنا أبو كامل. وفي (٢/٣٨٤) قال: حدثنا عفان. وفي (٢/٥١٣) قال: حدثنا روح. والنسائي (٤/٢١٨) قال: أخبرنا زكريا بن يحيى. قال: حدثنا عبد الأعلى.\nأربعتهم - أبو كامل، وعفان، وروح، وعبد الأعلى بن حماد - عن حماد بن سلمة، عن ثابت البناني، عن أبي عثمان النهدي، فذكره.","vol":"6","page":340},{"text":"٤٤٨٧ - (د) مجيبة الباهلية: عن أبيها أو عمها «أَنه أَتى رسولَ الله - ﷺ-، ثم انطلقَ، فأتاه بعد سَنَة، وقد تَغَيَّرَتْ حالتُهُ، وهيئتُه، فقال: يا رسولَ الله، أَما تعرفني؟ قال: ومن أنتَ؟ قال: أنا الباهليُّ الذي جئتُك عام أوَّل، قال: فما غَيَّرَكَ، وكُنتَ حَسَنَ الهيئة؟ قال: ما أكلتُ طعامًا ⦗٣٤١⦘ منذ فارقتكَ إِلا بليل، فقال رسولُ الله - ﷺ-: فلم عذَّبتَ نفسكَ؟ ثم قال: صُم شهرَ الصَّبْرِ، ويومًا من كلِّ شهر، قلت: زِدْني فإنَّ بي قُوَّة، قال: صُم يومين، قلت: زدني، قال: صُمْ ثلاثة، قلت: زِدني، قال: صُمْ من الحُرُم واتْرُكْ، صُمْ من الحُرُم واترك، صُمْ من الحُرُمِ، واتْرُك، وقال بأصابعه الثلاثة، فضمَّها، ثم أرسلها» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُرُم) الأشهر الحرم: ذو القعدة، وذو الحجة، والمحرم، ورجب.\n_________\n(١) رقم (٢٤٢٨) في الصوم، باب في صوم أشهر المحرم، قال المنذري في \" مختصر سنن أبي داود \": وأخرجه النسائي وابن ماجة، إلا أن النسائي قال فيه: \" عن مجيبة الباهلي عن عمه \" وقال ابن ماجة: \" عن أبي مجيبة الباهلي عن أبيه، أو عن عمه \" وذكره أبو القاسم البغوي في \" معجم الصحابة \"، وقال فيه: \" عن مجيبة - يعني الباهلية - قالت: حدثني أبي أو عمي \" وسمى أباها \" عبد الله بن الحارث \" وقال: سكن بالبصرة، روى عن النبي ﷺ حديثًا ... وذكر هذا الحديث - إلى أن قال المنذري: أشار بعض شيوخنا إلى تضعيفه من أجل هذا الاختلاف، وهو متوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤٢٨) حدثنا موسى بن إسماعيل، ثنا حماد عن سعيد الجريري، عن أبي السليل عن مجيبة الباهلية عن أبيها أو عمها أنه أتى، فذكرته.","vol":"6","page":340},{"text":"٤٤٨٨ - (ت د س) عبد الله بن مسعود - ﵁ -: قال: «كان رسولُ الله - ﷺ- يَصوم من غُرَّةِ كلِّ شهر ثلاثة أيام» . أخرجه أبو داود.\nوزاد الترمذي، والنسائي: «وقَلَّما كان يُفْطِرُ يوم الجمعة» (١) . ⦗٣٤٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غُرَّةُ كلِّ شهر): أوله، ويقال للثلاثة أيام من أول الشهر: غرر.\n_________\n(١) رواه أبو داود رقم (٢٤٥٠) في الصوم، باب في صوم الثلاث من كل شهر، والترمذي رقم (٧٤٢) في الصوم، باب ما جاء في صوم يوم الجمعة، والنسائي ٤ / ٢٠٤ في الصوم، باب صوم النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (١/٤٠٦) (٣٨٦٠) قال: حدثنا أبو النضر، وحسن. وأبو داود (٢٤٥٠) قال: حدثنا أبو كامل، قال: حدثنا أبو داود. وابن ماجة (١٧٢٥) قال: حدثنا إسحاق بن منصور، قال: أنبأنا أبوداود. والترمذي (٧٤٢) . وفي «الشمائل» (٣٠٣) قال: حدثنا القاسم بن دينار، قال: حدثنا عبيد الله بن موسى، وطلق بن غنام. والنسائي في الكبرى «تحفة الأشراف» (٩٢٠٦) عن عمرو بن علي، عن أبي داود. وابن خزيمة (٢١٢٩) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود.\nخمستهم - أبو النضر، وحسن، وأبو داود، وعبيد الله، وطلق بن غنام - عن شيبان بن عبد الرحمن النحوي.\n٢ - وأخرجه النسائي (٤/٢٠٤) قال: أخبرنا محمد بن علي بن الحسن بن شقيق، قال: قال أبي: أنبأنا أبو حمزة.\nكلاهما - شيبان، وأبو حمزة السكري - عن عاصم، عن زر، فذكره.\n(*) رواية أبي كامل مختصرة على: «كان رسول الله -ﷺ- يصوم - يعني من غُرَّة كل شهر - ثلاثة أيام» .\n(*) ورواية إسحاق بن منصور مختصرة على: «قلما رأيت رسول الله -ﷺ- يفطر يوم الجمعة» .\n(*) قال الترمذي: حديث حسن غريب، قال: وروى شعبة عن عاصم هذا الحديث، ولم يرفعه.","vol":"6","page":341},{"text":"٤٤٨٩ - (خ م د ت س) أبو هريرة، وأبو الدرداء - ﵄ -: قال كلاهما: «أوصاني رسولُ الله - ﷺ- بثلاث لا أدَعُهُنَّ في سَفَر، ولا حَضَر: صومِ ثلاثةِ أيام من كلِّ شهر، ولا أنام إِلا على وِتْر، وسُبْحةِ الضُّحى» . أخرجه الجماعة إِلا الموطأ باختلاف أَلفاظهم في تقديم بعضها على بعض، وقد تقدَّم الحديثُ في صلاة الضحى (١) .\n_________\n(١) تقدم الحديث باختلاف رواياته في الجزء السادس صفحة ١١٣، في صلاة الضحى برقم (٤٢١٢) و(٤٢١٣)، وقد رواه البخاري ٣ / ٤٧ في التطوع، باب من لم يصل الضحى في الحضر، وفي الصوم، باب صيام أيام البيض، ومسلم رقم (٧٢١) و(٧٢٢) في الصلاة، باب استحباب صلاة الضحى وأن أقلها ركعتان، وأبو داود رقم (١٤٣٢) و(١٤٣٣) في الصلاة، باب في الوتر قبل النوم، والترمذي رقم (٧٦٠) في الصوم، باب ما جاء في صوم ثلاثة أيام من كل شهر، والنسائي ٣ / ٢٢٩ في قيام الليل، باب الحث على الوتر قبل النوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الصلاة (٥١٠: ١) عن مسلم بن إبراهيم عن شعبة عن عباس الجريري. وفي الصوم (٦٠) عن أبي معمر عن عبد الوارث عن أبي التياح. ومسلم في الصلاة (١٢١: ١٣) عن شيبان بن فروخ عن عبد الوارث عن أبي التياح. و(١٢١: ١٤) عن محمد بن مثنى ومحمد بن بشر. كلاهما عن غندر عن شعبة عن عباس الجريري وأبي شمر الضبعي. ثلاثتهم عن أبي عثمان عن عبد الرحمن بن مل عن أبي هريرة. والنسائي فيه (الصلاة ٧١٣: ٢) عن محمد بن بشار عن غندر عن شعبة عن عباس الجريري عن عبد الرحمن بن مل عن أبي هريرة و(٧١٣: ١) عن سليمان بن سلم، ومحمد بن علي بن الحسن بن شقيق. كلاهما عن النضر بن شميل عن شعبة عن أبي شمر عن عبد الرحمن بن مل عن أبي هريرة. و«الكبرى ٥٧» عن بشر بن هلال عن عبد الوارث عن عبد الرحمن بن مل عن أبي هريرة. تحفة الأشراف (١٠/١٥٢) .","vol":"6","page":342},{"text":"٤٤٩٠ - (ت) عامر بن مسعود - ﵁ -: أن النبيَّ - ﷺ- قال: «الغنيمةُ الباردةُ: الصومُ في الشتاءِ» . أخرجه الترمذي (١)، وقال: هو مرسل لأن عامر ابن مسعود لم يدرك النبيَّ - ﷺ-.\n_________\n(١) رقم (٧٩٧) في الصوم، باب ما جاء في الصوم في الشتاء، وهو مرسل، كما قال الترمذي. أقول: وفي سنده أيضًا نمر بن عريب، لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٣٥) قال: حدثنا وكيع. والترمذي (٧٩٧) . وابن خزيمة (٢١٤٥) قالا: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nكلاهما - وكيع، ويحيى - عن سفيان، عن أبي إسحاق، عن نمير بن عريب، فذكره.\n(*) قال أبو عيسى الترمذي: هذا حديث مرسل، عامر بن مسعود لم يدرك النبي -ﷺ- وهو والد إبراهيم بن عامر القرشي، الذي روى عنه شعبة والثوري.","vol":"6","page":342},{"text":"٤٤٩١ - (خ م د) علقمة - ﵀ - (١): قال: «قلتُ لعائشة: هل كانَ ⦗٣٤٣⦘ رسولُ الله - ﷺ- يختصُّ يومًا من الأيام شيئًا؟ قالت: لا، كان عملُه دِيمة، وأيُّكم يُطِيقُ ما كان رسولُ الله - ﷺ- يُطِيقُ؟» . أخرجه البخاري، ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دِيمَتُه) الدِّيمة: المطر الدائم في سكون، فتشبه به الأعمال الدائمة مع القصد والرفق.\n_________\n(١) في الأصل والمطبوع: عبد الله بن مسعود، وهو خطأ، والتصحيح من صحيح البخاري ومسلم.\n(٢) رواه البخاري ٤ / ٢٠٦ في الصوم، باب هل يخص شيئًا من الأيام، وفي الرقاق، باب القصد والمداومة على العمل، ومسلم رقم (٧٨٣) في صلاة المسافرين، باب فضيلة العمل الدائم، ورواه أيضًا أبو داود رقم (٣٧٠) في الصلاة، باب ما يؤمر به من القصد في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في الرقاق (١٨: ٦) عن عثمان بن أبي شيبة عن جرير وفي الصوم (٦٤) عن مسدد عن يحيى عن سفيان. كلاهما عن منصور عن إبراهيم عن علقمة عن عائشة. ومسلم في الصوم «بل في الصلاة (١٣٨: ٣)» عن إسحاق بن إبراهيم، وزهير بن حرب. كلاهما عن جرير عن علقمة عن عائشة. وأبو داود في الصلاة (٣١٨: ٣) عن عثمان عن علقمة عن عائشة. والترمذي في «الشمائل» (٤٤: ١٣) عن بندار عن ابن مهدي عن سفيان عن علقمة عن عائشة. والنسائي في الرقائق «في الكبرى» عن الحسين بن حريث عن جرير عن علقمة عن عائشة. تحفة الأشراف (١٢/٢٤٤، ٢٤٥) .","vol":"6","page":342},{"text":"الفرع الثاني من الفصل الثالث: في الأيام التي يحرم صومها: وهي نوعان\n<span data-type=\"title\" id=toc-896>النوع الأول: في أيام العيد والتشريق</span>\n٤٤٩٢ - (خ م د ت) أبو سعيد الخدري - ﵁ -: قال قَزَعةُ: سمعتُ منه حديثًا فأعجبني، فقلتُ له: أنتَ سمعتَ هذا من رسولِ الله - ﷺ-؟ قال: فأقولُ على رسولِ الله - ﷺ- ما لم أسمعْ؟ قال: سمعتُه يقول: «لا يصلُحُ الصيام في يومين: يوم الفطر، ويومِ الأضحى» .\nوفي رواية: «أَنَّ رسولَ الله - ﷺ- نهى عن صيام يومين: يومِ الفطر، ويومِ النَّحْرِ» . أخرجه مسلم. ⦗٣٤٤⦘\nوعند البخاري قال: «نهى رسولُ الله - ﷺ- عن صوم يوم الفطر، و[يوم] النَّحر، وعن الصَّمَّاءِ، وأن يَحْتَبيَ الرجلُ في ثوب واحد، وعن الصلاة بعدَ الصبحِ [والعَصرِ]» .\nوفي رواية الترمذي: «نهى عن صيامين: صومِ يوم الأضحى، ويوم الفطر» .\nوعند أبي داود مثل البخاري، وقال في حديثه: «وعن الصلاة في ساعتين: بعدَ الصبح، وبعدَ العصر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّمَّاء): اشتمال الصماء: هيئة مخصوصة من اللبس، وقد تقدم ذكره مستقصى في كتاب الصلاة (٢) .\n(يَحْتَبي): الاحتِبَاء أن يجمع الإنسان بين ظهره وركبتيه بحبل أو ثوب فيستند إليه.\n_________\n(١) رواه البخاري ٤ / ٢٠٩ في الصوم، باب صوم يوم النحر، وفي التطوع، باب مسجد بيت المقدس، وفي الحج، باب حج النساء، ومسلم رقم (٨٢٧) في الصيام، باب النهي عن صوم يوم الفطر، ويوم الأضحى، وأبو داود رقم (٢٤١٧) في الصوم، باب في صوم العيدين، والترمذي رقم (٧٧٢) في الصوم، باب ما جاء في كراهية الصوم يوم الفطر والنحر.\n(٢) انظر الجزء الخامس الصفحة ٢٦٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصوم (٦٦: ٢) عن موسى عن وهيب. ومسلم فيه (الصوم ٢٢: ٤) عن أبي كامل عن عبد العزيز المختار. كلاهما عن عمرو بن يحيى عن أبيه عن سعد بن مالك «بقصة الصوم حسب» . وأبو داود فيه (الصوم ٤٨: ٢) عن موسى عن عمرو بن يحيى عن يحيى عن سعد بن مالك. والترمذي في (الصوم ٥٨: ٢) عن قتيبة عن الدراوردي عن عمرو بن يحيى بقصة الصوم حسب وقال: حسن صحيح. تحفة الأشراف (٣/٤٨٢، ٤٨٣) .","vol":"6","page":343},{"text":"٤٤٩٣ - (م ط) أبو هريرة - ﵁ -: «أَنَّ رسولَ الله - ﷺ- نهى عن صيامِ يومِ الأضحى، والفطرِ» . أخرجه مسلم، والموطأ (١) .\n_________\n(١) رواه مسلم رقم (١١٣٨) في الصيام، باب النهي عن صوم يوم الفطر ويوم الأضحى، والموطأ ١ / ٣٠٠ في الصيام، باب صيام يوم الفطر والأضحى والدهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٢٠٠ و٢٤٥) . وأحمد (٢/٥١١) قال: حدثنا روح. وفي (٢/٥٢٩) قال: حدثنا عثمان بن عمر. ومسلم (٣/١٥٢) قال: حدثنا يحيى بن يحيى. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٣٩٦٧) عن محمد بن سلمة والحارث بن مسكين، كلاهما عن ابن القاسم.\nأربعتهم - روح، وعثمان، ويحيى، وعبد الرحمن بن القاسم - عن مالك، عن محمد بن يحيى بن حبان، عن الأعرج، فذكره.","vol":"6","page":344},{"text":"٤٤٩٤ - (م) عائشة - ﵂ -: قالت: «نهى رسولُ الله - ﷺ- عن صوم يومين: يومِ الفطر، ويومِ الأضحى» . أخرجه مسلم (١) .\n_________\n(١) رقم (١١٤٠) في الصيام، باب النهي عن صوم يوم الفطر والأضحى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٢: ٦) عن محمد بن عبد الله بن نمير عن أبيه عن سعد بن سعيد عن عمرة عن عائشة. الأشراف (١٢: ٤٠٧) .","vol":"6","page":345},{"text":"٤٤٩٥ - (خ) أنس بن مالك - ﵁ -: قال: «كان أبو طلحةَ قلَّما يصومُ على عهدِ رسولِ الله - ﷺ-، فلما مات رسولُ الله - ﷺ- ما رأيتُه مفطرًا إِلا يومَ فِطْر أو أضحى» . أخرجه البخاري (١) .\n_________\n(١) ٦ / ٣١ في الجهاد، باب من اختار الغزو على الصوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢٨٢٨) حدثنا آدم، حدثنا شعبة، حدثنا ثابت البناني. قال: سمعت أنس بن مالك، فذكره.","vol":"6","page":345},{"text":"٤٤٩٦ - (ط) مالك بن أنس - ﵀ -: أنه سمع أهل العلم يقولون: «لا بأسَ بصيام الدَّهرِ إِذا أفطر الأيام التي نهى رسول الله - ﷺ- عن صيامها، وهي: أيام منى، ويوم الأضحى، ويوم الفطر فيما بلغنا، وذلك أحبُّ ما سمعتُ إليَّ في ذلك» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٠٠ في الصيام، باب صيام يوم الفطر والأضحى والدهر بلاغًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٢٤٠) أنه سمع أهل العلم يقولون، فذكره.","vol":"6","page":345},{"text":"٤٤٩٧ - (خ م ط د ت) أبو عبيد سعد بن عبيد - مولى ابن أزهر: عن عمر وعلي مسندًا، وعن عثمان موقوفًا: «أنه شهدَ العيد مع عمر بن الخطاب - ﵁ -، فصلى قبلَ الخُطْبَةِ، ثم خَطَبَ الناسَ، فقال: يا أَيُّها الناسُ إِن رسولَ الله - ﷺ- نهاكم عن صيام هذين العيدين - وقال بعضهم: اليومين ⦗٣٤٦⦘ الفطرِ والأضحى، أمَّا أحدُهما: فيوم فطرِكم من صيامكم، وأما الآخَرُ: فيوم تأْكلون فيه من نُسُككم، قال أبو عبيد: ثم شهدتُه مع عثمانَ بنِ عَفَّانَ - ﵁ -، فصلَّى قبلَ أن يَخْطُبَ، وكان ذلك يوم جمعة، فقال لأهل العوالي: من أحبَّ أن ينتظرَ الجمعةَ فليفعلْ، ومن أحبَّ أن يرجعَ إِلى أهله فقد أذِنَّا له، ثم شهدتُه مع عليّ - ﵁ -، فصلَّى قبلَ الخطبة، ثم خَطَبَ فقال: إِنَّ رسولَ الله - ﷺ- قد نهاكم أن تأكلوا من لُحُوم نُسُكِكُم فوقَ ثلاث» (١) .\nليس في رواية مالك «أَنَّ رسولَ الله - ﷺ- نهى عن أكلِ لحوم النُّسُك فوقَ ثَلاث» . أخرجه البخاري ومسلم.\nوأخرجه الموطأ، وزاد بعد قوله: «مع علي بن أبي طالب»: «وعثمان محصور» . وانتهت روايته عند قوله: «ثم خَطَبَ» .\nوأخرجه الترمذي قال: «شهدتُ مع عمر بن الخطاب - ﵁- في يوم نَحْر بدأ بالصلاة قَبْلَ الخطبة، ثم قال: سمعتُ رسولَ الله - ﷺ- ينهى عن صوم هذين اليومين، أمَّا يوم الفطر: ففطرُكم من صومِكم، وعيدُ المسلمين، وأمَّا يوم الأضحى: فكلوا من لحم نُسُكِكم» .\nوأخرجه أبو داود مثل الترمذي، وفيه «أما يوم الأضحى: فتأكلونَ ⦗٣٤٧⦘ من لَحْمِ نُسُكِكم، وأمَّا يوم الفطر: ففطرُكم من صيامكم» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُسُككم): النُّسك هاهنا: الذبيحة، يريد بها الضحية.\n_________\n(١) وقد نسخ النهي عن أكل لحوم الأضاحي فوق ثلاث، انظر صحيح مسلم رقم (١٩٧٧) في الأضاحي، باب بيان ما كان من النهي عن أكل لحوم الأضاحي بعد ثلاث في أول الإسلام وبيان نسخه وإباحته إلى متى شاء.\n(٢) رواه البخاري ٤ / ٢٠٨ في الصوم، باب صوم يوم الفطر، وفي الأضاحي، باب ما يؤكل من لحوم الأضاحي وما يتزود منه، ومسلم رقم (١١٣٧) في الصيام، باب النهي عن صوم يوم الفطر ويوم الأضحى، والموطأ ١ / ١٧٨ و١٧٩ في العيدين، باب الأمر بالصلاة قبل الخطبة في العيدين، وأبو داود رقم (٢٤١٦) في الصوم، باب في صوم العيدين، والترمذي رقم (٧٧١) في الصوم، باب ما جاء في كراهية الصوم يوم الفطر والنحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (١٢٧) . والحميدي (٨) قال: حدثنا سفيان بن عيينة. وأحمد (١/٢٤) (١٦٣) قال: حدثنا سفيان. وفي (١/٣٤) (٢٢٤) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (٢٢٥) قال: حدثنا يعقوب، قال: حدثنا أبي، عن محمد بن إسحاق. وفي (١/٤٠) (٢٨٢) قال: قرأت على عبد الرحمن، عن مالك. والبخاري (٣/٥٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٧/١٣٤) قال: حدثنا حبان بن موسى، قال: أخبرنا عبد الله، قال: أخبرني يونس. (ح) وعن معمر. ومسلم (٣/١٥٢) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وأبوداود (٢٤١٦) قال: حدثنا قتيبة بن سعيد وزهير بن حرب. قالا: حدثنا سفيان. وابن ماجة (١٧٢٢) قال: حدثنا سهل بن أبي سهل، قال: حدثنا سفيان. والترمذي (٧٧١) قال: حدثنا محمد بن عبد الملك ابن أبي الشوارب، قال: حدثنا يزيد بن زريع، قال: حدثنا معمر. وابن خزيمة (٢٩٥٩) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن. قالا: حدثنا سفيان.\nخمستهم - مالك، وسفيان، ومعمر، وابن إسحاق، ويونس - عن الزهري، عن أبي عبيد مولى ابن أزهر، فذكره.","vol":"6","page":345},{"text":"٤٤٩٨ - (خ م) عبد الله بن عمر - ﵄ -: «جاء إليه رجل فقال: إِني نذَرْتُ أن أصومَ يومًا، فوافق [يوم] أضحى، أو فطر، فقال ابنُ عمرَ: أمر اللهُ بوفاءِ النَّذرِ، ونهى رسول الله - ﷺ- عن صوم هذا اليوم» . أخرجه البخاري ومسلم، ولهما رواية أخرى ترد في كتاب النذور (١) .\n_________\n(١) رواه البخاري ٤ / ٢٠٩ و٢١٠ في الصوم، باب صوم يوم النحر، وفي الأيمان والنذور، باب من نذر أن يصوم أيامًا فوافق يوم النحر، ومسلم رقم (١١٣٩) في الصيام، باب النهي عن صوم يوم الفطر ويوم الأضحى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢) (٤٤٤٩) قال: حدثنا هشيم. قال: أخبرنا يونس. وفي (٢/٥٩) (٥٢٤٥) قال: حدثنا وكيع. قال: حدثنا ابن عون. وفي (٢/١٣٨) (٦٢٣٥) قال: حدثنا إسماعيل. قال: أخبرنا يونس بن عبيد. والبخاري (٣/٥٦) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ، قال: أخبرنا ابن عون. وفي (٨/١٧٨) قال: حدثنا عبد الله بن مسلمة قال: حدثنا يزيد بن زريع عن يونس. ومسلم (٣/١٥٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع عن ابن عون. والنسائي في الكبرى «ورقة ٣٨ - أ» قال: أخبرنا الحسين بن عيسى، قال: حدثنا أزهر ثم ذكر كلمة معناها: حدثنا ابن عون.\nكلاهما - يونس بن عبيد، وعبد الله بن عون - عن زياد بن جبير، فذكره.","vol":"6","page":347},{"text":"٤٤٩٩ - (ط د) أبو مرة - مولى أم هانئ: قال: «أخبرني عبدُ الله بنُ عمرو: أنه دخل على أبيه في أيام التشريق، فوجده يأكل، قال: فدعاني، فقلت له: لا آكل، إِني صائم، فقال: كلْ، فإن هذه الأيام التي كان رسولُ الله - ﷺ- يأمرنا بإفطارها، وينهى عن صيامها» . أخرجه الموطأ. ⦗٣٤٨⦘\nوفي رواية أبي داود «أنه دخلَ مع عبدِ اللهِ بنِ عمرو على أبيه، فقرَّب إِليه طعامًا، فقال: كلْ، فقال: إِني صائم، فقال عمرو: كلْ فهذه الأيام التي كان رسولُ الله - ﷺ- يأمرنا بإفطارها، وينهى عن صيامها» . قال مالك: هي أيام التشريق (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أيام التشريق): ثلاثة أيام بعد يوم النحر، سُمِّيت بذلك لأنهم كانوا يُشَرِّقون فيها لحوم الأضاحي في الشمس، وقد استوفينا ذكر ذلك في كتاب الحج من حرف الحاء.\n_________\n(١) رواه الموطأ ١ / ٣٧٦ و٣٧٧ في الحج، باب ما جاء في صيام أيام منى، وأبو داود رقم (٢٤١٨) في الصوم، باب صيام أيام التشريق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخبرني مالك في «الموطأ» مع شرح الزرقاني (٢/٤٢٩) عن يزيد بن عبد الله بن الهاد، عن أبي مرة مولى أم هانئ أخت عقيل بن أبي طالب عن عبد الله بن عمرو بن العاص أنه أخبره، فذكره.\nوأخرجه أبو داود (٢٤١٨) حدثنا عبد الله بن مسلمة القعنبي عن مالك عن يزيد بن الهاد عن أبي مرة مولى أم هانئ أنه دخل مع عبد الله بن عمرو على أبيه عمرو بن العاص، فذكره.","vol":"6","page":347},{"text":"٤٥٠٠ - (د ت س) عقبة بن عامر - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «يومُ عرفةَ، ويومُ النَّحرِ، وأيامُ التشريق: عيدُنا أهلَ الإِسلام، وهي أيامُ أكل وشُرْب» . أخرجه أبو داود، والترمذي، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢٤١٩) في الصوم، باب صيام أيام التشريق، والترمذي رقم (٧٧٣) في الصوم، باب ما جاء في كراهية الصوم في أيام التشريق، والنسائي ٥ / ٢٥٢ في المناسك، باب النهي عن صوم يوم عرفة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٥٢) قال: حدثنا وكيع. وفي (٤/١٥٢) قال: حدثنا عبد الرحمن. والدارمي (١٧٧١) قال: أخبرنا وهب بن جرير. وأبو داود (٩١٤٤) قال: حدثنا الحسن بن علي، قال: حدثنا وهب. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع. والترمذي (٧٧٣) قال: حدثنا هناد. قال: حدثنا وكيع. والنسائي (٥/٢٥٢) قال: أخبرني عبيد الله بن فضالة بن إبراهيم، قال: أنبأنا عبد الله - وهو ابن يزيد المقرئ -. وفي الكبرى «تحفة الأشراف» (٩٩٤١) عن القاسم بن زكريا بن دينار، عن زيد بن حباب. (ح) وعن حسين بن حريث، عن سعيد بن سالم. وابن خزيمة (٢١٠٠) قال: حدثنا جعفر بن محمد الثعلبي قال: حدثنا وكيع. (ح) وحدثنا أبو عمار، قال: حدثنا سعيد بن سالم.\nستتهم - وكيع، وعبد الرحمن، ووهب، وعبد الله بن يزيد، وزيد بن حباب، وسعيد بن سالم - عن موسى بن علي اللخمي، عن أبيه، فذكره.","vol":"6","page":348},{"text":"٤٥٠١ - (م) نبيشة الهذلي - ﵁ -: قال: قال رسول الله - ﷺ-: «أيامُ التشريق أيَّام أكل وشُرب، وذِكْرِ الله» . أخرجه مسلم (١) .\n_________\n(١) رقم (١١٤١) في الصيام، باب تحريم صوم أيام التشريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٥/٧٥و٧٦) قال: حدثنا هشيم. وفي (٥/٧٥ و٧٦) قال: حدثنا إسماعيل. ومسلم (٣/١٥٣) قال: حدثنا سريج بن يونس، قال: حدثنا هشيم وأبو داود (٢٨١٣) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. وابن ماجة (٣١٦٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى بن عبد الأعلى. وفي (٣١٦٧) قال: حدثنا أبو بشر بكر بن خلف، قال: حدثنا يزيد ابن زريع. والنسائي (٧/١٧٠) قال: أخبرنا أبو الأشعث أحمد بن المقدام، قال: حدثنا يزيد - وهو ابن زريع -. وفي الكبرى «الورقة ٥٤ - ب» قال: أخبرنا يعقوب بن إبراهيم، عن هشيم، وابن علية.\nأربعتهم - هشيم، وإسماعيل بن علية، ويزيد، وعبد الأعلى - عن خالد الحذاء.\n٢ - وأخرجه أحمد (٥/٧٦) . والنسائي (٧/١٦٩) قال: أخبرنا محمد بن المثنى. كلاهما - أحمد، وابن المثنى - عن محمد بن أبي عدي، عن ابن عون، قال: حدثنا جميل.\nكلاهما - خالد، وجميل - عن أبي المليح، فذكره.\n* وأخرجه أحمد (٥/٧٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (١٩٦٤) قال: أخبرنا عمرو بن عون، عن خالد - هو ابن عبد الله الطحان -. ومسلم (٣/١٥٣) قال: حدثنا محمد بن عبد الله، قال: حدثنا إسماعيل - يعني ابن علية -. وأبو داود (٢٨٣٠) قال: حدثنا مسدد (ح) وحدثنا نصر بن علي، كلاهما عن بشر بن المفضل. والنسائي (٧/١٧٠) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا غندر، عن شعبة. وفي (٧/١٧١) قال: أخبرنا يعقوب بن إبراهيم، عن ابن علية.\nأربعتهم - شعبة، وخالد بن عبد الله، وإسماعيل بن علية، وبشر - عن خالد الحذاء، عن أبي قلابة، عن أبي المليح، فذكره.\n(*) في رواية شعبة، قال خالد الحذاء: وأحسبني قد سمعته من أبي المليح.\n(*) وفي رواية إسماعيل بن علية عند مسلم، قال خالد: فلقيت أبا المليح فسألته فحدثني به.\n* وأخرجه النسائي (٧/١٦٩) قال: أخبرنا عمرو بن علي، قال: حدثنا بشر - وهو ابن المفضل - عن خالد، وربما قال: عن أبي المليح، وربما ذكر أبا قلابة، عن نبيشة، فذكره.\n(*) رواية هشيم عند أحمد (٥/٧٥)، وروايتا مسلم، ورواية النسائي في الكبرى، مختصرة على: «أيام التشريق أيام أكل،وشرب، وذكر الله ﷿» .","vol":"6","page":348},{"text":"٤٥٠٢ - (ط م) محمد بن شهاب الزهري - ﵀ -: أَنَّ رسولَ الله - ﷺ- «بعثَ عبدَ الله بنَ حُذافةَ أيام منى يطوف، يقول: إِنما هي أيامُ أكل وشُرْب وذِكْر الله» . أخرجه الموطأ (١) .\nوفي رواية مسلم: «أَنَّ رسولَ الله - ﷺ- أمره أن يناديَ في أيام التشريق: أنَّها أيام أكل وشُرْب» .\nقال الحميديُّ: أخرجه خَلَف الواسطيِّ في كتابه عن مسلم، قال: ولم أجده فيما عندنا من كتاب مسلم (٢) .\n_________\n(١) ١ / ٣٧٦ مرسلًا في الجمع، باب ما جاء في صيام أيام منى، وقد وصله أحمد في \" المسند \" ٣ / ٤٥١، وإسناده صحيح.\n(٢) لم نجده في مسلم، وهو عند أحمد في \" المسند \" ٣ / ٤٥٠ و٤٥١، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع بشرح الزرقاني (٢/٤٢٧) عن ابن شهاب أن رسول الله -ﷺ- فذكره.\nقال الزرقاني «مرسلا» عند جميع الرواة عن مالك. وتابعه يونس وابن أبي ذئب وعبد الله بن عمر العمري كلهم عن ابن شهاب مرسلا وهو الصحيح عنه قاله أبو عمر.\nوأحمد (٣/٤٥٠، ٤٥١) حدثنا عبد الله، حدثني أبي، حدثنا عبد الرحمن عن سفيان عن عبد الله -يعني ابن أبي بكر - وسالم أبي النضر. عن سليمان بن يسار، عن عبد الله بن حذافة أن النبي -ﷺ-، فذكره.","vol":"6","page":349},{"text":"٤٥٠٣ - (س) بشر بن سحيم - ﵁ -: «أن النبيَّ - ﷺ- أمره أَن يناديَ في أيام التشريق: أنَّهُ لا يدخل الجنة إِلا مؤمن، وهي أيام أكل وشُرْب» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٠٤ في الإيمان، باب تأويل قوله ﷿: ﴿قالت الأعراب آمنا﴾، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/٤١٥) قال: حدثنا وكيع، قال: أخبرنا سفيان. وفي (٣/٤١٥) قال: حدثنا بهز، قال: حدثنا شعبة. وفي (٣/٤١٥ و٤/٣٣٥) قال: حدثنا ابن مهدي،عن سفيان. وابن ماجة (١٧٢٠) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، عن سفيان. والنسائي في الكبرى «تحفة الأشراف» (٢٠١٩) عن محمد بن بشار، عن عبد الرحمن، عن سفيان،وعن ابن مثنى، عن أبي النعمان الحكم بن عبد الله، عن شعبة.\nكلاهما - سفيان، وشعبة - عن حبيب بن أبي ثابت.\n٢ - وأخرجه أحمد (٤/٣٣٥) قال: حدثنا سريج، قال: حدثنا حماد بن زيد. والدارمي (١٧٧٣) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. والنسائي (٨/١٠٤) قال: أخبرنا قتيبة، قال: حدثنا حماد. وابن خزيمة (٢٩٦٠) قال: حدثنا أحمد بن عبدة الضبي، عن حماد بن زيد. (ح) وحدثنا سعيد ابن عبد الرحمن، قال: حدثنا سفيان.\nكلاهما - حماد، وسفيان - عن عمرو بن دينار.\nكلاهما - حبيب، وعمرو - عن نافع بن جبير، فذكره.","vol":"6","page":349},{"text":"٤٥٠٤ - (م) كعب بن مالك - ﵁ -: «أَنَّ رسولَ الله - ﷺ- بعثه وأوسَ بنَ الحدَثانِ أيام التشريق، فناديا: إنه لا يَدْخُلُ الجنةَ إِلا مؤمن، وأيام منى أيام أكل وشُرْب» . أخرجه مسلم (١) .\n_________\n(١) رقم (١١٤٢)، في الصيام، باب تحريم صوم أيام التشريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٦٠) قال: حدثنا محمد بن سابق. وعبد بن حميد (٣٧٤) قال: أخبرنا عبد الملك بن عمرو. ومسلم (٣/١٥٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن سابق. (ح) وحدثناه عبد بن حميد، قال: حدثنا أبو عامر عبد الملك بن عمرو.\nكلاهما - محمد، وعبد الملك - عن إبراهيم بن طهمان، عن أبي الزبير، عن ابن كعب بن مالك، فذكره.","vol":"6","page":349},{"text":"٤٥٠٥ - (ط) سليمان بن يسار - ﵀ -: «أَنَّ رسولَ الله - ﷺ- نهى عن صوم أيام التشريق» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٧٦ في الحج، باب ما جاء في صيام أيام منى، وإسناده منقطع، ولكن يشهد له معنى الذي قبله والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٤٢٧) عن أبي النضر مولى عمر بن عبيد الله عن سليمان بن يسار قال الزرقاني: «لم يختلف على مالك في إرساله قال أبو عمر: وقد وصله النسائي وقاسم ابن أصبغ من طريق سفيان الثوري عن أبي النضر وعبد الله بن أبي بكر، كلاهما عن سليمان بن يسار عن عبد الله بن حذافة» .","vol":"6","page":350},{"text":"٤٥٠٦ - (خ) عبد الله بن عمر - ﵄ -: قال: «الصيام تمتُّع بالعمرة إِلى الحج إِلى يوم عرفةَ، فإن لم يجد هَدْيًا، ولم يصم صام أيام منى» .\nوعن عائشة مثله، وقال: «لم يُرخَّص في أيام التشريق أنْ يُصَمنَ إِلا لمن لم يجدِ الهَدْيَ» . أخرجه البخاري (١) .\n_________\n(١) ٤ / ٢١١ في الصوم، باب صيام أيام التشريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١٩٩٩) حدثنا عبد الله بن يوسف أخبرنا مالك عن ابن شهاب عن سالم ابن عبد الله بن عمر عن ابن عمر، فذكره.","vol":"6","page":350},{"text":"<span data-type=\"title\" id=toc-897>النوع الثاني: في يوم الشك</span>\n٤٥٠٧ - (ت د س) صلة بن زفر: قال: «كُنَّا عند عُمَّار في اليوم الذي يُشَك فيه من شعبانَ، أو رمضانَ، فأُتِينا بشاة مَصْلِيَّة، فتنَحَّى بعضُ القوم، فقال: إِني صائم، فقال عمار: من صام هذا اليوم فقد عصى أبا القاسم - ﷺ-» أخرجه الترمذي، وأبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٣٤) في الصوم، باب كراهية صوم يوم الشك، والترمذي رقم (٦٨٦) في الصوم، باب ما جاء في كراهية صوم يوم الشك، والنسائي ٤ / ١٥٣ في الصوم، باب صيام يوم الشك، ورواه أيضًا ابن ماجة رقم (١٦٤٥) في الصيام، باب ما جاء في صوم يوم الشك، والدارمي ٢ / ٢ في الصوم، باب في النهي عن صوم يوم الشك، وفي الباب عن أبي هريرة، ⦗٣٥١⦘ وأنس، وهو حديث صحيح، قال الحافظ في \" الفتح \": وله متابع بإسناد حسن أخرجه ابن أبي شيبة، وقال الترمذي: حديث عمار حديث حسن صحيح، والعمل على هذا عند أكثر أهل العلم من أصحاب النبي ﷺ ومن بعدهم من التابعين، وبه يقول سفيان الثوري ومالك بن أنس، وعبد الله بن المبارك، والشافعي، وأحمد، وإسحاق، كرهوا أ، يصوم الرجل اليوم الذي يشك فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٦٨٩) قال: أخبرنا عبد الله بن سعيد. وأبو داود (٢٣٣٤) . وابن ماجة (١٦٤٥) قالا: حدثنا محمد بن عبد الله بن نمير.\nوالترمذي (٦٨٦) . والنسائي (٤/١٥٣) . وابن خزيمة (١٩١٤) ثلاثتهم عن عبد الله بن سعيد الأشج.\nكلاهما - محمد بن عبد الله، وعبد الله بن سعيد - قالا: حدثنا أبو خالد الأحمر، عن عمرو بن قيس الملائي، عن أبي إسحاق، عن صلة بن زفر، فذكره.","vol":"6","page":350},{"text":"٤٥٠٨ - (س) سماك بن حرب: قال: «دخلتُ على عكرمةَ في يوم - يعني: قد أشكل: من رمضانَ هو، أو من شعبانَ؟ - وهو يأكلُ خُبزًا وبَقْلًا ولبَنًا، فقال لي: هَلُمَّ، فقلتُ: إِني صائم، فقال - وحلف بالله -: لتُفطِرنّ: قلتُ: سبحان الله! مرتين، فلما رأيتُه يحلف لا يستثني تقدَّمتُ، فقلتُ: هاتِ الآنَ ما عندك، قال: سمعتُ ابنَ عباس يقول: قال رسول الله - ﷺ-: صوموا لرؤيته، وأَفطِروا لرؤيته، فإن حال بينكم وبينه سحابة، أو ظُلمة، فأكملوا العِدَّة: عدةَ شعبانَ، ولا تستقبلوا الشهر استقبالًا، ولا تَصِلُوا رمضانَ بيوم من شعبانَ» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٥٣ و١٥٤ في الصوم، باب صيام يوم الشك، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (١/٢٢٦) (١٩٨٥) . والدارمي (١٦٩٠) قال: حدثنا عبد الله بن سعيد. والنسائي (٤/١٣٦) قال: أخبرنا إسحاق بن إبراهيم. ثلاثتهم - أحمد بن حنبل، وعبد الله، وإسحاق - عن إسماعيل بن إبراهيم بن علية، قال:حدثنا حاتم بن أبي صغيرة.\n٢ - وأخرجه أحمد (١/٢٥٨) (٢٣٣٥) قال: حدثنا معاوية بن عمرو. وأبو داود (٢٣٢٧) قال: حدثنا الحسن بن علي، قال: حدثنا حسين. كلاهما - معاوية، وحسين - عن زائدة.\n٣ - وأخرجه الترمذي (٦٨٨) . والنسائي (٤/١٣٦) . قال الترمذي: حدثنا، وقال النسائي: أخبرنا قتيبة، قال: حدثنا أبو الأحوص.\n٤ - وأخرجه النسائي (٤/١٥٣) قال: أخبرنا قتيبة، قال: حدثنا ابن أبي عدي، عن أبي يونس.\n٥ - وأخرجه ابن خزيمة (١٩١٢) قال: حدثنا يحيى بن محمد بن السكن البزار، قال: حدثنا يحيى بن كثير، قال: حدثنا شعبة.\nخمستهم - ابن أبي صغيرة، وزائدة، وأبو الأحوص، وأبو يونس، وشعبة - عن سماك بن حرب، عن عكرمة، فذكره.","vol":"6","page":351},{"text":"٤٥٠٩ - (ط) مالك بن أنس - ﵀ -: قال: سمعتُ أهلَ العلم يَنْهونَ عن صَوْمِ اليوم الذي يُشَكُّ فيه: إِنَّهُ من شعبانَ، أو رمضانَ؟ إِذَا نُوِيَ به الفرضُ، ويرونَ أنَّ على من صامَهُ على غير رؤية، ثم جاء الثَّبَتُ أَنَّهُ رمضان - القضاءُ، ولا يرون في صيامه تطوعًا بأْسًا. أخرجه الموطأ (١) . ⦗٣٥٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الثَّبتُ): الحُجَّة والبَيِّنَة.\n_________\n(١) ١ / ٣٠٩ في الصيام، باب صيام اليوم الذي يشك فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك مع شرح الزرقاني (٢/٢٥٩) أنه سمع أهل العلم، فذكره.","vol":"6","page":351},{"text":"الفرع الثالث من الفصل الثالث: في الأيام التي يكره صومها: وهي أربعة أنواع\n<span data-type=\"title\" id=toc-899>النوع الأول: صوم الدهر</span>\n٤٥١٠ - (س) عبد الله بن عمر - ﵄ -: «أَنَّ رسولَ اللهِ - ﷺ- قال: من صام الأَبد فلا صامَ ولا أفطر» .\nوفي أخرى إِلى قوله: «فلا صام» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٠٥ و٢٠٦ في الصوم، باب ذكر الاختلاف على عطاء في الخبر فيه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٢٠٥) قال: أخبرني حاجب بن سليمان، قال: حدثنا الحارث بن عطية. وفي (٤/٢٠٥) قال: حدثنا عيسى بن مساور، عن الوليد. (ح) وأنبأنا محمد بن عبد الله، قال: حدثني الوليد.\nكلاهما - الحارث بن عطية، والوليد بن مسلم - قالا: حدثنا الأوزاعي، عن عطاء بن أبي رباح، فذكره.\n* أخرجه النسائي (٤/٢٠٥) قال: أخبرنا العباس بن الوليد، قال: حدثنا أبي وعقبة. وفي (٤/٢٠٦) قال: أخبرنا إسماعيل بن يعقوب، قال: حدثنا محمد بن موسى، قال: حدثنا أبي.\nثلاثتهم - الوليد بنمزيد، وعقبة بن علقمة، وموسى بن أعين - عن الأوزاعي، قال: حدثني عطاء، قال: حدثني من سمع ابن عمر، فذكره.\n* في رواية عيسى بن مساور، عن الوليد بن مسلم: لم ينسب عبد الله بن عمر.","vol":"6","page":352},{"text":"٤٥١١ - (س) عبد الله بن عمرو بن العاص - ﵄ -: قال: قال رسول الله - ﷺ-: «من صام الأبد فلا صام ولا أفطر» .\nوفي أخرى قال: «بلغ النبيَّ - ﷺ- أني أسرُدُ الصوم ... وساق الحديث» . قال عطاء: لا أدري كيف ذكر صيام الأبد: «لا صام من صام الأبد» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٠٦ في الصوم، باب صوم النبي ﷺ وذكر الاختلاف على عطاء في الخبر فيه، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٢٠٦) أخبرنا أحمد بن إبراهيم بن محمد. قال: حدثنا ابن عائذ قال: حدثنا يحيى عن الأوزاعي عن عطاء أنه حدثه قال: حدثني من سمع عبد الله بن عمرو بن العاص، فذكره.","vol":"6","page":352},{"text":"٤٥١٢ - (س) عمران بن حصين - ﵁ -: قال: قيل: يا رسولَ الله، إِن فلانًا لا يفطر نهارًا الدهر، قال: «لا صام ولا أفطر» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٠٥ في الصوم، باب النهي عن صيام الدهر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٦ و٤٣١ و٤٣٣) . والنسائي (٤/٢٠٦) قال: أخبرنا علي بن حجر. وابن خزيمة (٢١٥١) قال: حدثنا يعقوب بن إبراهيم الدورقي. (ح) وحدثنا علي بن حجر.\nثلاثتهم - أحمد، وعلي، ويعقوب - عن إسماعيل بن إبراهيم بن علية، قال: أخبرنا الجريري عن أبي العلاء يزيد بن عبد الله بن الشخير، عن أخيه مطرف، فذكره.","vol":"6","page":353},{"text":"٤٥١٣ - (س) عبد الله بن الشخير - ﵁ -: قال: «قيل: يا رسولَ الله، إِن فلانًا لا يفطر نهاره الدَّهرَ؟ قال: لا صام، ولا أفطر» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٠٦ في الصوم، باب النهي عن صيام الدهر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٥/٢٤) قال: حدثنا يحيى. (ح) وبهز. وفي (٥/٢٥) قال: حدثنا يزيد بن هارون. وفي (٥/٢٦) قال: حدثنا حسين. وابن ماجة (١٧٠٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبيد الله بن سعيد. (ح) وحدثنا محمد بن بشار. قال: حدثنا يزيد بن هارون، وأبو داود. والنسائي (٤/٢٠٧) قال: أخبرنا محمد بن المثنى، قال: حدثنا أبو داود. وابن خزيمة (٢١٥٠) قال: حدثنا محمد ابن بشار، قال: حدثنا يزيد بن هارون.، وأبو داود.\nستتهم - يحيى، وبهز، ويزيد، وحسين، وعبيد الله بن سعيد، وأبو داود - عن شعبة.\n٢ - وأخرجه أحمد (٥/٢٥) قال: حدثنا محمد بن جعفر. وفي (٥/٢٥) قال: حدثنا روح. كلاهما - ابن جعفر، وروح - قالا: حدثنا سعيد.\n٣ - وأخرجه أحمد (٥/٢٥) قال: حدثنا عفان. قال: حدثنا همام.\n٤ - وأخرجه الدارمي (١٧٥١) قال: أخبرنا محمد بن يوسف. والنسائي (٤/٢٠٦) قال: أخبرني عمرو ابن هشام، قال: حدثنا مخلد. كلاهما - محمد بن يوسف، ومخلد بن يزيد - عن الأوزاعي.\nأربعتهم - شعبة، وسعيد، وهمام، والأوزاعي - عن قتادة، عن مطرف بن عبد الله بن الشخير، فذكره.","vol":"6","page":353},{"text":"٤٥١٤ - (ت س) أبو قتادة - ﵁ -: قال: «قيل: يا رسولَ الله كيف بمن صام الدهر؟ قال: لا صام، ولا أفطر» . أخرجه الترمذي.\nوفي رواية النسائي عن أبي قتادة عن عمر قال: «كنا معَ رسولِ الله - ﷺ-، فمررنا برجل، فقالوا: يا رسولَ الله، هذا لا يفطر منذ كذا وكذا، فقال: لا صام، ولا أفطر» (١) .\nوهذا الحديث طرف من حديث قد أخرجه مسلم، وأبو داود، والنسائي، وقد تقدَّم في النوع التاسع من الفرع الأول من هذا الفصل (٢) .\n_________\n(١) رواه الترمذي رقم (٧٦٧) في الصوم، باب ما جاء في صوم الدهر، والنسائي ٤ / ٢٠٧ في الصوم، باب النهي عن صيام الدهر - ذكر الاختلاف على غيلان بن جرير فيه، وإسناده صحيح.\n(٢) انظر الصفحات (٣٣٥ - ٣٣٧) من هذا الجزء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٧٦٧) حدثنا قتيبة. وأحمد بن عبدة قالا: حدثنا حماد بن زيد عن غيلان بن جرير عن عبد الله بن معبد عن أبي قتادة، فذكره.\nوأخرجه النسائي (٤/٢٠٧) أخبرنا هارون بن عبد الله، قال: حدثنا الحسن بن موسى، قال: أنبأنا أبوهلال قال: حدثنا غيلان - وهو ابن جرير - قال: حدثنا عبد الله - وهو ابن معبد الزماني - عن أبي قتادة عن عمر قال، فذكره.\nقال أبو عيسى: حديث أبي قتادة حديث حسن.","vol":"6","page":353},{"text":"<span data-type=\"title\" id=toc-900>النوع الثاني: صوم أواخر شعبان</span>\n٤٥١٥ - (د ت) أبو هريرة - ﵁ -: أنه سمع رسولَ الله - ﷺ- يقول: «إِذا انتصف شعبان فلا تصوموا» . أخرجه أبو داود.\nوفي رواية الترمذي: «إِذا بَقيَ نصف من شعبان فلا تصوموا» (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٣٧) في الصوم، باب في كراهية من يصل شعبان برمضان، والترمذي رقم (٧٣٨) في الصوم، باب ما جاء في كراهية الصوم في النصف الثاني من شعبان لحال رمضان، وإسناده صحيح، وقد جمع بعضهم بين هذا الحديث والذي بعده بأن هذا الحديث محمول على من يضعفه الصوم، والحديث بعده مخصوص بمن يحتاط بزعمه لرمضان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٢) قال: حدثنا وكيع. قال: حدثنا أبو العميس عتبة. والدارمي (١٧٤٧) قال: أخبرنا عبد الصمد بن عبد الوارث. قال: حدثنا عبد الرحمن الحنفي، يقال عبد الرحمن بن إبراهيم. وفي (١٧٤٨) قال: أخبرنا الحكم بن المبارك، عن عبد العزيز بن محمد. وأبو داود (٢٣٣٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز بن محمد. وابن ماجة (١٦٥١) قال: حدثنا أحمد بن عبدة. قال: حدثنا عبد العزيز بن محمد. (ح) وحدثنا هشام بن عمار. قال: حدثنا مسلم بن خالد. والترمذي (٧٣٨) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٠٩٨) عن عبد الرحمن بن محمد بن سلام، عن محمد بن ربيعة، عن أبي عميس.\nأربعتهم - أبو العميس عتبة بن عبد الله، وعبد الرحمن بن إبراهيم، وعبد العزيز بن محمد، ومسلم بن خالد - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\n(*) قال أبو داود: وكان عبد الرحمن لا يحدث به. قلت لأحمد: لم؟ قال: لأنه كان عنده أن النبي -ﷺ- كان يصل شعبان برمضان. وقال: عن النبي -ﷺ- خلافه. قال أبو داود: وليس هذا عندي خلافه ولم يجئ به غير العلاء عن أبيه.","vol":"6","page":354},{"text":"٤٥١٦ - (خ م د ت س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يتقدمنَّ أحدُكم رمضان بصوم يوم أو يومين، إِلا أن يكونَ رجلًا كان يصومُ صومًا فليَصُمْهُ» . أَخرجه البخاري، ومسلم، وأبو داود، والترمذي.\nوللترمذي في أخرى بزيادة: «صوموا لرؤيته، وأفطروا لرؤيته، فإن غُمَّ عليكم فَعُدُّوا ثلاثين» .\nوأخرجه النسائي مثلهم، وله في أخرى قال: «أَلا لا تتقدَّموا قبل الشهر بصيام، إِلا رَجُل كان يصوم صيامًا أتى ذلك اليومُ على صيامه» (١) .\n_________\n(١) رواه البخاري ٤ / ١٠٩ في الصوم، باب لا يتقدم رمضان بصوم يوم ولا يومين، ومسلم رقم (١٠٨٢) في الصوم، باب لا تتقدموا رمضان بصوم يوم ولا يومين، وأبو داود رقم (٢٣٣٥) في الصوم، باب فيمن يصل شعبان برمضان، والترمذي رقم (٦٨٤) في الصوم، باب ما جاء لا تقدموا الشهر بصوم، والنسائي ٤ / ١٤٩ في الصوم، باب التقدم قبل شهر رمضان، وباب ذكر الاختلاف على يحيى بن أبي كثير ومحمد بن عمرو على أبي سلمة فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٢٣٤) قال: حدثنا عمرو بن الهيثم. قال: حدثنا هشام. وفي (٢/٢٨١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٣٤٧ و٤٠٨) قال: حدثنا عفان. قال: حدثنا همام. (ح) وعفان. قال: حدثنا أبان. وفي (٢/٤٧٧) قال: حدثنا وكيع. قال: حدثنا علي بن المبارك. وفي (٢/٥١٣) قال: حدثنا روح. قال: حدثنا هشام بن أبي عبد الله وحسين بن ذكوان. وفي (٢/٥٢١) قال: حدثنا عبد الصمد وأبو عامر. قالا: حدثنا هشام. والدارمي (١٦٩٦) قال: أخبرنا وهب بن جرير. قال: حدثنا هشام. والبخاري (٣/٣٥) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا هشام. ومسلم (٣/١٢٥) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قال أبو بكر: حدثنا وكيع، عن علي بن المبارك. (ح) وحدثناه يحيي بن بشر الحريري. قال: حدثنا معاوية - يعني ابن سلام -. (ح) وحدثنا ابن المثنى. قال: حدثنا أبو عامر. قال: حدثنا هشام. (ح) وحدثنا ابن المثنى وابن أبي عمر. قالا: حدثنا عبد الوهاب بن عبد المجيد. قال: حدثنا أيوب. (ح) وحدثني زهير بن حرب. قال: حدثنا حسين بن محمد. قال: حدثنا شيبان. وأبو داود (٢٣٣٥) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا هشام. وابن ماجة (١٦٥٠) قال: حدثنا هشام بن عمار. قال: حدثنا عبد الحميد بن حبيب والوليد بن مسلم، عن الأوزاعي. والترمذي (٦٨٥) قال: حدثنا هناد. قال: حدثنا وكيع، عن علي بن المبارك. والنسائي (٤/١٤٩) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا الوليد، عن الأوزاعي. وفي (٤/١٤٩) قال: أخبرني عمران بن يزيد بن خالد. قال: حدثنا محمد بن شعيب. قال: أنبأنا الأوزاعي. وفي (٤/١٥٤) قال: أخبرنا عبد الملك بن شعيب بن الليث بن سعد. قال: أخبرني أبي، عن جدي. قال: أخبرني شعيب بن إسحاق، عن الأوزاعي وابن أبي عروبة. جميعهم - هشام الدستوائي، ومعمر، وهمام بن يحيى، وأبان بن يزيد، وعلي بن المبارك، وحسين بن ذكوان، ومعاوية بن سلام، وأيوب السختياني، وشيبان، والأوزاعي، وسعيد بن أبي عروبة - عن يحيى بن أبي كثير.\n٢ - وأخرجه أحمد (٢/٤٣٨) قال: حدثنا يحيى - يعني ابن سعيد. وفي (٢/٤٩٧) قال: حدثنا محمد ابن عبد الله الأنصاري. والترمذي (٦٨٤) قال: حدثنا أبو كريب. قال: حدثنا عبدة بن سليمان. ثلاثتهم - يحيى، ومحمد بن عبد الله، وعبدة - عن محمد بن عمرو.\nكلاهما - يحيى بن أبي كثير، ومحمد بن عمرو - عن أبي سلمة،فذكره.","vol":"6","page":354},{"text":"٤٥١٧ - (س) عبد الله بن عباس - ﵄ -: قال: قال رسول الله -ﷺ-: «لا تتقدَّموا الشهرَ بصيامِ يوم أو يومين، إِلا أن يوافقَ ذلك يومًا كان يصومُهُ أحدُكم» . أخرجه النسائي، وقال: هذا خطأ (١) .\n_________\n(١) ٤ / ١٤٩ في الصوم، باب التقدم قبل شهر رمضان - ذكر الاختلاف على يحيى بن أبي كثير ومحمد بن عمرو على أبي سلمة فيه، وإسناده حسن، والظاهر أن النسائي عنى بقوله: وهذا خطأ، أي: رواية هذا الحديث عن محمد بن عمرو بن علقمة عن أبي سلمة عن ابن عباس، وأن روايته: عن يحيى بن أبي كثير قال: حدثني أبو سلمة، قال: أخبرني أبو هريرة ... الحديث، كما في الذي قبله عند النسائي ٤ / ١٤٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٤٩) قال: أخبرنا محمد بن العلاء قال: حدثنا أبو خالد عن محمد بن عمرو عن أبي سلمة، فذكره.\nقال أبو عبد الرحمن النسائي: هذا خطأ.","vol":"6","page":355},{"text":"٤٥١٨ - (خ م د) عمران بن حصين - ﵄ -: قال: قال رسول الله - ﷺ-: «أما صمت من سَرَرِ هذا الشهر؟ يعني: آخرَ شعبان» قال: لا، قال: «إِذا أفطرت فصم يومين» .\nوفي رواية قال: «أصمت سَرَرَ هذا الشهر؟ قال: أظنه يعني رمضانَ» .\nوفي أخرى: «من سَرَرِ شعبانَ»، قال البخاري: «وشعبانُ» أصح.\nوفي أخرى: «أصمتَ من سُرَّةِ هذا الشهر؟» . أخرجه البخاري ومسلم.\nوفي رواية أبي داود قال: «هل صمتَ من سَرَرِ شعبانَ [شيئًا]؟» قال: لا، قال: «فإذا أفطرت فصم يومًا» . وفي أخرى قال: «يومين» (١) . ⦗٣٥٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سِرُّ الشهر): آخره، وكذلك سَرَره وسِرَاره.\nقال الخطابي: وما روي عن الأوزاعي أنه قال: «سِرُّه»: أوله، غلط في النقل، ولا أعرف له وجهًا في اللغة، قال: وقوله في الحديث: «صوموا الشهر» يريد: مُسْتَهَلَّ الشهر، والعرب تسمي الهلال شهرًا، قال: والشهر مثل قُلامَة الظفر، قال: وفي «السر» ثلاث لغات: سِرُّه، وسَرَرُه، وسِرَاره. قال: ويجوز أن يكون سِرُّه: وسطه، وسِرُّ كل شيء: جَوفُه ووسطه، ومنه سُرَّة الإنسان، فيكون حَثًّا على صيام الأيام البيض، قال: وقوله: «هل صُمْتَ من سَرَرِ شعبان شيئًا؟ قال: لا» يشبه أن يكون سؤال زجر وإنكار؛ لأنه قد نهى أن يُستقبل الشهر بيوم أو يومين، ويشبه أن يكون هذا الرجل قد أوجبهما على نفسه، فاستحب له الوفاء بهما، وأن يجعل قضاءهما في شوال.\n_________\n(١) رواه البخاري ٤ / ٢٠٠ و٢٠١ في الصوم، باب الصوم من آخر الشهر، ومسلم رقم (١١٦١) في الصيام، باب صوم سرر شعبان، وأبو داود رقم (٢٣٢٨) في الصوم، باب في التقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن ابن أخي مطرف بن الشخير. وفي (٤/٤٣٢) قال: حدثنا محمد بن أبي عدي، عن سليمان - يعني التيمي-، عن أبي العلاء. وفي (٤/٤٣٤) قال: حدثنا يحيى بن سعيد، عن التيمي، عن أبي العلاء. وفي (٤/٤٣٩) قال: حدثنا هاشم وعفان. قالا: حدثنا مهدي، «قال عفان:» حدثنا غيلان. وفي (٤/٤٤٢) قال: حدثنا يزيد، قال: أخبرنا الجريري، عن أبي العلاء. (ح) وحدثنا يزيد، قال: أخبرنا سليمان التيمي، عن أبي العلاء بن الشخير. وفي (٤/٤٤٣) قال: حدثنا روح، قال: حدثنا حماد، عن ثابت. (ح) وحدثنا روح، قال: حدثنا حماد، عن الجريري، عن أبي العلاء. وفيه (٤/٤٤٣) قال: حدثنا عفان، قال: حدثنا حماد، قال: أخبرنا ثابت. (ح) وحدثنا روح، قال: حدثنا حماد، عن الجريري، عن أبي العلاء. وفيه (٤/٤٤٣) قال: حدثنا عفان، قال: حدثنا حماد، قال: أخبرنا ثابت. (ح) وسعيد الجريري، عن أبي العلاء. وفي (٤/٤٤٦) قال: حدثنا عبد الصمد، قال: حدثنا مهدي، قال: حدثنا غيلان. والدارمي (١٧٤٩) قال: أخبرنا يزيد بن هارون، قال: أخبرنا الجريري، عن أبي العلاء بن الشخير. والبخاري (٣/٥٤) قال: حدثنا الصلت بن محمد، قال: حدثنا مهدي، عن غيلان. (ح) وحدثنا أبو النعمان، قال: حدثنا مهدي بن ميمون، قال: حدثنا غيلان بن جرير. ومسلم (٣/١٦٦) قال: حدثني عبد الله بن محمد بن أسماء الضبعي، قال: حدثنا مهدي - وهو ابن ميمون -، قال: حدثنا غيلان بن جرير. وفي (٣/١٦٨ و١٦٩) قال: حدثنا هداب بن خالد، قال: حدثنا حماد ابن سلمة، عن ثابت. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون، عن الجريري، عن أبي العلاء. (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن ابن أخي مطرف بن الشخير. (ح) وحدثني محمد بن قدامة ويحيى اللؤلؤي، قالا: أخبرنا النضر، قال: أخبرنا شعبة، قال: حدثنا عبد الله بن هانئ بن أخي مطرف. وأبو داود (٢٣٢٨) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن ثابت. «قال حماد:» وسعيد الجريري، عن أبي العلاء. والنسائي في الكبرى «الورقة ٣٩ - أ» قال: أخبرني زكريا بن يحيى، قال: حدثنا عبد الأعلى، قال: حدثنا حماد، قال: حدثنا ثابت. «قال حماد:» وسعيد الجريري، عن أبي العلاء. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا سليمان التيمي، عن أبي العلاء. (ح) وأخبرنا عمرو بن علي، قال: حدثنا ابن أبي عدي، عن التيمي، عن أبي العلاء.\nأربعتهم - عبد الله بن هانئ ابن أخي مطرف، وأبو العلاء يزيد بن عبد الله بن الشخير، وغيلان بن جرير، وثابت - عن مطرف، فذكره.\n(*) قال عمرو بن علي: حدثنا يحيى مرتين: مرة «عن مطرف، أن النبي -ﷺ- قال لعمران» . السنن الكبرى الورقة (٣٩ - أ) .\n* أخرجه النسائي في الكبرى «الورقة ٣٩ - أ» قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر، عن أبيه، قال: حدثنا أبو العلاء بن الشخير أن رسول الله -ﷺ- قال لرجل، فذكر نحوه، فقلت له: عمن يحدث هذا أبو العلاء؟ قال: سألت رجلا من أهل بيته عمن يحدث هذا أبو العلاء؟ فقال الرجل: عن عمران بن حصين عن رسول الله -ﷺ-.","vol":"6","page":355},{"text":"٤٥١٩ - (د) المغيرة بن فروة: قال: «قام معاويةُ في الناس بِدَيْرِ مِسْحَل، الذي على باب حِمْص، فقال: يا أيُّها الناسُ، إِنا قد رأينا الهلال يومَ كذا، وكذا، وإِني متقدِّم بالصيام، فمن أحبَّ أن يفعلَه فليفعله، [قال]: فقام إليه مالكُ بنُ هُبَيْرَةَ السبَئيُّ (١)، فقال: يا معاويةُ، أَشيء سمعتَه من رسولِ الله ⦗٣٥٧⦘ ﷺ-، أم شيء من رأيك؟ فقال: بل سمعتُ رسولَ الله - ﷺ- يقول: صوموا الشهر وسِرَّه» .\nقال الأوزاعي: «سِرُّهُ: أوَّلُه» . أخرجه أبو داود.\nوزاد رزين: وقال غيره: «أوسطه»، وقال جماعة: هو آخره، حين يستسِرُّ الهلال، وهو الذي عَنى معاويةُ (٢) .\n_________\n(١) مالك بن هبيرة: له صحبة. كنيته: أبو سعيد. عداده في أهل مصر، ويعد من الحمصيين لأنه ولي حمص لمعاوية، روى عنه من أهل حمص غير واحد.\n(٢) رقم (٢٣٢٩) ورقم (٢٣٣٠) ورقم (٢٣٣١) في الصوم، باب في التقدم، والمغيرة بن فروة وهو الثقفي أبو الأزهر الدمشقي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٢٩) قال: حدثنا إبراهيم بن العلاء الزبيري من كتابه قال: حدثنا الوليد بن مسلم، قال: حدثنا عبد الله بن العلاء عن أبي الأزهر المغيرة بن فروة، فذكره.","vol":"6","page":356},{"text":"<span data-type=\"title\" id=toc-901>النوع الثالث: صوم يوم عرفة</span>\n٤٥٢٠ - (د) أبو هريرة - ﵁ -: «أَنَّ رسولَ اللهِ - ﷺ- نهى عن صومِ يومِ عرفةَ بعرفةَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٤٠) في الصوم، باب في صوم يوم عرفة بعرفة، وفي سنده مهدي بن حرب العبدي، وهو مهدي بن أبي مهدي الهجري، لم يوثقه غير ابن حبان، قال الحافظ في \" التهذيب \": قال الحسين بن الحسن الرازي، قلت لابن معين: مهدي الهجري، قال: لا أعرفه، وذكره ابن حبان في \" الثقات \"، قلت (القائل ابن حجر): وصحح ابن خزيمة حديثه، أقول: وانظر الأحاديث التي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٠٤) قال: حدثنا عبد الرحمن بن مهدي. وفي (٢/٤٤٦) قال: حدثنا وكيع. وأبو داود (٢٤٤٠) قال: حدثنا سليمان بن حرب. وابن ماجة (١٧٣٢) قال: حدثنا أبو بكر بن أبي شيبة،وعلي بن محمد، قالا: حدثنا وكيع. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٢٥٣) عن سليمان بن معبد، عن سليمان بن حرب. وابن خزيمة (٢١٠١) قال: حدثنا يحيى بن حكيم. قال: حدثنا أبو داود.\nأربعتهم - عبد الرحمن بن مهدي،ووكيع، وسليمان بن حرب، وأبو داود - عن حوشب بن عقيل، عن مهدي العبدي، عن عكرمة، فذكره.","vol":"6","page":357},{"text":"٤٥٢١ - (خ م) ميمونة أم المؤمنين - ﵂ -: «أن الناس شَكُّوا في صيامِ رسولِ الله - ﷺ- يوم عرفة، فأرسلتُ إِليه بِحلاب وهو وَاقِف في المَوقِفِ، فَشَرِبَ والنَّاسُ يَنْظُرونَ» . أخرجه البخاري ومسلم (١) . ⦗٣٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِحِلاب) الحلابُ: قَدَح يُحْلَبُ فيه، بملء قَدْرِ الحَلبة.\n_________\n(١) رواه البخاري ٤ / ٢٠٧ في الصوم، باب صوم يوم عرفة، ومسلم رقم (١١٢٤) في الصيام، باب استحباب الفطر للحاج يوم عرفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣/٥٥) قال: حدثنا يحيى بن سليمان. ومسلم (٣/١٤٦) قال: حدثني هارون ابن سعيد الأيلي. وابن خزيمة (٢٨٢٩) قال: حدثنا الربيع.\nثلاثتهم - يحيى، وهارون، والربيع - عن عبد الله بن وهب، عن عمرو بن الحارث عن بكير بن الأشج عن كريب مولى ابن عباس، فذكره.","vol":"6","page":357},{"text":"٤٥٢٢ - (خ م ط د) أم الفضل - ﵂ -: «أن ناسًا اختلفوا عندها يومَ عَرَفَةَ في صَوْمِ النبيِّ - ﷺ-، فقال بعضهم: هو صائِم، وقال بعضهم: ليس بِصَائِم، فَأرسلتُ إِليه بِقَدَح لَبَن، وهو واقف على بَعِيرِه فشَرِبَه» .\nوفي رواية: «فبعثْتُ إِليه بِشَراب فَشَرِبَه» . أخرجه البخاري، والموطأ، وأبو داود (١) .\n_________\n(١) رواه البخاري ٤ / ٢٠٦ في الصوم، باب صوم يوم عرفة، وفي الحج، باب صوم يوم عرفة، وفي الأشربة، باب شرب اللبن، وباب من شرب وهو واقف على بعيره، وباب الشرب في الأقداح، والموطأ ١ / ٣٧٥ في الحج، باب صيام يوم عرفة، وأبو داود رقم (٢٤٤١) في الصوم، باب صوم عرفة بعرفة، وقد أغفل المصنف رواية هذا الحديث عن مسلم، وهو عنده رقم (١١٢٣) في الصوم، باب استحباب الفطر للحاج يوم عرفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» صفحة (٢٤٥) . وأحمد (٦/٣٤٠) قال: حدثنا عبد الرحمن قال: حدثنا سفيان. وفي (٦/٣٣٩) قال: حدثنا سفيان. وفي (٦/٣٤٠) قال: حدثنا يحيى بن سعيد، عن مالك. والبخاري (٢/١٩٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (٢/١٩٨) قال: حدثنا عبد الله بن مسلمة عن مالك. وفي (٣/٥٥) قال: حدثنا مسدد، قال: حدثنا يحيى عن مالك. (ح) وحدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٧/١٤٠) قال: حدثنا الحميدي، سمع سفيان. وفي (٧/١٤٣) قال: حدثنا مالك بن إسماعيل، قال: حدثنا عبد العزيز بن أبي سلمة. وفي (٧/١٤٧) قال: حدثني عمرو بن عباس، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. ومسلم (٣/١٤٥) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وفي (٣/١٤٦) قال: حدثنا إسحاق بن إبراهيم. وابن أبي عمر، عن سفيان. (ح) وحدثني زهير بن حرب، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان (ح) وحدثني هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: أخبرني عمرو. وأبو داود (٢٤٤١) قال: حدثنا القعنبي، عن مالك. وابن خزيمة (٢٨٢٨) قال: حدثنا الربيع بن سليمان، قال: حدثنا ابن وهب، قال: أخبرني مالك بن أنس. (ح) وحدثنا الربيع بن سليمان، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث.\nخمستهم - مالك، وسفيان الثوري، وسفيان بن عيينة، وعبد العزيز بن أبي سلمة، وعمرو بن الحارث - عن سالم أبي النضر عن عمير مولى عبد الله بن عباس، فذكره.","vol":"6","page":358},{"text":"٤٥٢٣ - (ت) عبد الله بن عباس - ﵄ -: «أَنَّ رسولَ الله - ﷺ- أفْطَرَ بِعَرَفَةَ، وأَرسَلَتْ إِليه أُمُّ الفَضْلِ بِلَبَن فشربَه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٥٠) في الصوم، باب ما جاء في كراهية صوم يوم عرفة بعرفة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧٨) (٢٥١٧) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (١/٣٦٠) (٣٣٩٨) قال: حدثنا إسماعيل. والترمذي (٧٥٠) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن علية. والنسائي في الكبرى «تحفة الأشراف» (٦٠٠٢) عن زياد بن أيوب، عن ابن علية.\nكلاهما - وهيب، وإسماعيل بن علية - قالا: حدثنا أيوب، عن عكرمة، فذكره.","vol":"6","page":358},{"text":"٤٥٢٤ - (ت) عبد الله بن أبي نجيح يسار: عن أبيه قال: «سُئِلَ ابنُ عمرَ عن صَوْمِ يَومِ عَرَفَةَ، فقال: حججتُ مع النبيِّ - ﷺ- فلم يَصُمْ، ومع أبي ⦗٣٥٩⦘ بَكر فلم يصمْه، ومع عمر فلم يصمْه، ومع عثمان فلم يصمْه، وأنا لا أصُومُه، ولا آمُرُ به، ولا أنْهى عَنه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٥١) في الصوم، باب ما جاء في كراهية صوم يوم عرفة بعرفة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٧) (٥٠٨٠) قال: حدثنا إسماعيل بن إبراهيم، وسفيان بن عيينة. وفي (٢/٥٠) (٥١١٧) قال: حدثنا إسماعيل. والدارمي (١٧٧٢) قال: أخبرنا المعلى بن أسد، قال: حدثنا إسماعيل بن علية. والترمذي (٧٥١) قال: حدثنا أحمد بن منيع، وعلي بن حجر، قالا: حدثنا سفيان ابن عيينة، وإسماعيل بن إبراهيم. والنسائي في الكبرى «تحفة الأشراف» (٨٥٧١) عن علي بن حجر، عن سفيان بن عيينة، وإسماعيل بن إبراهيم.\nكلاهما - إسماعيل بن إبراهيم بن علية، وسفيان بن عيينة - قالا: حدثنا ابن أبي نجيح، عن أبيه، فذكره..\n* في رواية أحمد بن حنبل (٢/٤٧) (٥٠٨٠) قال: وقال سفيان مرة: عمن سأل ابن عمر.\n* أخرجه الحميدي (٦٨١) قال: حدثنا سفيان، قال: حدثنا ابن أبي نجيح، عن أبيه، عن رجل، أن رجلا سأل ابن عمر، فذكره.\n* وأخرجه أحمد (٢/٧٣) (٥٤٢٠) قال: حدثنا عفان. والنسائي في الكبرى «تحفة الأشراف» (٨٥٧١) عن محمد بن عبد الأعلى، عن خالد بن الحارث. كلاهما - عفان، وخالد بن الحارث - عن شعبة، عن ابن أبي نجيح، عن أبيه، عن رجل، عن ابن عمر، فذكره.","vol":"6","page":358},{"text":"<span data-type=\"title\" id=toc-902>النوع الرابع: صوم الجمعة والسبت</span>\n٤٥٢٥ - (خ م د ت) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «لا يَصُومَنَّ أحدُكُم يوم الجمعة إِلا أن يصومَ يومًا قَبْلَهُ أو بَعْدَهُ» . هذا لفظ البخاري.\nوعند مسلم: «لا يصومُ أحدكم يوم الجمعة إِلا أن يصومَ قبلَه، أو يصومَ بعدَه» .\nوله في أخرى: أن النبيَّ - ﷺ- قال: «لا تَخْتَصُّوا ليلة الجمعة بقيام من بين الليالي، ولا تَخُصُّوا يومَ الجمعة بصيام من بين الأيام، إِلا أن يكونَ في صوم يصومُه أحدُكم» .\nوعند الترمذي مثل الرواية الثانية.\nوعند أبي داود مثلها، وقال: «إِلا أن يصومَ قبلَه بيوم أو بعدَه» (١) .\n_________\n(١) رواه البخاري ٤ / ٢٠٣ في الصوم، باب صوم يوم الجمعة، وإذا أصبح صائمًا يوم الجمعة فليفطر، ومسلم رقم (١١٤٤) في الصيام، باب كراهية صيام يوم الجمعة منفردًا، وأبو داود رقم (٢٤٢٠) في الصوم، باب النهي أن يخص يوم الجمعة بصوم، والترمذي رقم (٧٤٣) في الصوم، باب ما جاء في كراهية صوم يوم الجمعة وحده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٩٥) قال: حدثنا ابن نمير. والبخاري (٣/٥٤) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. ومسلم (٣/١٥٤) قال: حدثنا أبو بكر بن أبي شيبة. قال:حدثنا حفص وأبو معاوية. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا أبو معاوية. وأبو داود (٢٤٢٠) قال: حدثنا مسدد قال: حدثنا أبو معاوية. وابن ماجة (١٧٢٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية وحفص بن غياث. والترمذي (٧٤٣) قال: حدثنا هناد، قال: حدثنا أبو معاوية. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٥٠٣) عن أحمد بن حرب الموصلي، عن أبي معاوية. وابن خزيمة (٢١٥٨) قال: حدثنا أبو سعيد عبد الله بن سعيد الأشج. قال: حدثنا ابن نمير.\nثلاثتهم - عبد الله بن نمير، وحفص بن غياث، وأبو معاوية - عن الأعمش عن أبي صالح، فذكره.","vol":"6","page":359},{"text":"٤٥٢٦ - (خ د) جُويرية - ﵂ -: أَنَّ رسولَ الله - ﷺ- «دخلَ عليها يوم الجمعة وهي صائمة، فقال لها: أصمتِ أمسِ؟ قالت: لا، قال: تريدين أَن تصومي غدًا؟ قالت: لا، قال: فأفطري» . أخرجه البخاري، وأبو داود (١) .\n_________\n(١) رواه البخاري ٤ / ٢٠٣ في الصوم، باب صوم يوم الجمعة وإذا أصبح صائمًا يوم الجمعة فعليه أن يفطر، وأبو داود رقم (٢٤٢٢) في الصوم، باب الرخصة [أن يصوم يوم السبت] .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٢٤) قال: حدثنا وكيع. قال: حدثنا شعبة. (ح) وحدثنا بهز. قال: حدثنا همام. وفي (٦/٤٣٠) قال: حدثنا محمد وحجاج. قالا: حدثنا شعبة. وفي (٦/٤٣٠) أيضا قال: حدثنا عفان، قال: حدثنا همام. وعبد بن حميد (١٥٥٧) قال: حدثنا عثمان بن عمر. قال: أخبرنا شعبة. والبخاري (٣/٥٤) قال: حدثنا مسدد. قال: حدثنا يحيى، عن شعبة. (ح) وحدثني محمد. قال: حدثنا غندر. قال: حدثنا شعبة. وأبو داود (٢٤٢٢) قال: حدثنا محمد بن كثير. قال: حدثنا همام. (ح) وحدثنا حفص بن عمر. قال: حدثنا همام. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٧٨٩) عن إبراهيم بن محمد التيمي القاضي. عن يحيى القطان، عن شعبة.\nكلاهما - شعبة، وهمام بن يحيى - عن قتادة، عن أبي أيوب، فذكره.\n(*) في رواية وكيع: «عن أبي أيوب الهجري» . وفي رواية حفص بن عمر عن همام «عن أبي أيوب العتكي» .","vol":"6","page":360},{"text":"٤٥٢٧ - (خ م) محمد بن عباد: قال: «سألتُ جابرَ بنَ عبد الله وهو يطوف بالبيت: أنهى رسولُ الله - ﷺ- عن صيام يوم الجمعة؟ قال: نعم، وربِّ هذا البيتِ» . أخرجه البخاري ومسلم.\nزاد البخاري في رواية: «يعني: أن ينفردَ بصيامه» (١) .\n_________\n(١) رواه البخاري ٤ / ٢٠٢ و٢٠٣ في الصيام، باب صوم يوم الجمعة وإذا أصبح صائمًا فعليه أن يفطر، ومسلم رقم (١١٤٣) في الصيام، باب كراهية صيام يوم الجمعة منفردًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٢٢٦) . وأحمد (٣/٣١٢) . ومسلم (٣/١٥٣) قال: حدثنا عمرو الناقد. وابن ماجة (١٧٢٤) قال: حدثنا هشام بن عمار. والنسائي في الكبرى «ورقة ٣٨ - أ» قال: أخبرنا قتيبة بن سعيد. خمستهم - الحميدي، وأحمد، وعمرو، وهشام، وقتيبة - عن سفيان بن عيينة.\n٢ - وأخرجه أحمد (٣/٢٩٦) قال: حدثنا عبد الرزاق. والدارمي (١٧٥٥) . والبخاري (٣/٥٤) قال الدارمي: أخبرنا، وقال البخاري: حدثنا أبو عاصم. ومسلم (٣/١٥٤) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق.\nوالنسائي في الكبرى «ورقة ٣٨ -أ» قال: أخبرنا يوسف بن سعيد المصيصي قال: حدثنا حجاج.\nثلاثتهم - عبد الرزاق، وأبو عاصم، وحجاج - عن ابن جريج.\nكلاهما - سفيان، وابن جريج - عن عبد الحميد بن جبير بن شيبة عن محمد بن عباد بن جعفر، فذكره.\n* أخرجه النسائي في الكبرى «ورقة ٣٨ -أ» قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. (ح) وأخبرنا سليمان بن سلم البلخي، قال: حدثنا النضر. (ح) وأخبرنا أحمد بن عثمان بن حكيم، قال: حدثنا أبو نعيم، قال: حدثنا حفص.\nثلاثتهم - يحيى، والنضر، وحفص بن غياث - عن ابن جريج، قال: أخبرني محمد بن عباد بن جعفر، فذكره. «ليس فيه عبد الحميد بن جبير» .","vol":"6","page":360},{"text":"٤٥٢٨ - (د ت) عبد الله بن بسر السلمي: عن أختِهِ الصَّماءِ: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا تصومُوا يوم السبت إِلا فِيما افْترضَ اللهُ عليكم، فَإِن لم يجدْ أحدُكم إِلا لِحاءَ عِنَبَة أو عُودِ شجر فليمْضَغْهُ» . أَخرجه الترمذي، وأبو داود (١) . ⦗٣٦١⦘\nوقال أبو داود: هذا حديث منسوخ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لِحَاءَ عِنَبَة) اللِّحاء: قشر الشجر، وأراد به: قشر العنبة التي يجمع ماؤها.\n_________\n(١) رواه أبو داود رقم (٢٤٢١) في الصوم، باب النهي أن يخص يوم السبت بصوم، والترمذي رقم (٧٤٤) في الصوم، باب ما جاء في صوم يوم السبت، ورواه أيضًا ابن ماجة رقم (١٧٢٦) في الصيام، باب ما جاء في صيام يوم السبت، وأحمد في \" المسند \" ٦ / ٣٦٨، وحسنه الترمذي وصححه الحاكم ووافقه الذهبي.\n(٢) والراجح عدم النسخ، كما ذكر الحافظ في \" التلخيص \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه عبد بن حميد (٥٠٨) . وابن ماجة (١٧٢٦) قالا: حدثنا أبو بكر بن أبي شيبة. والنسائي في الكبرى «الورقة ٣٨ - أ» قال: أخبرنا علي بن خشرم. كلاهما - أبو بكر، وابن خشرم - عن عيسى بن يونس، عن ثور بن يزيد.\n٢ - وأخرجه النسائي «الكبرى - الورقة ٣٨ - أ» قال: أخبرنا عمرو بن عثمان، قال: حدثنا بقية، قال: حدثني الزبيدي، قال: حدثنا لقمان بن عامر، عن عامر بن جشيب.\n٣ - وأخرجه النسائي الكبرى «الورقة ٣٨ - أ» قال: أخبرنا عمران بن بكار، قال: حدثنا يزيد بن عبدربه، قال: حدثنا بقية، عن الزبيدي، عن عامر بن جشيب. «ليس فيه لقمان» .\nكلاهما - ثور، وعامر - عن خالد بن معدان، فذكره.","vol":"6","page":360},{"text":"<span data-type=\"title\" id=toc-903>الفصل الرابع: في سنن الصوم وجائزاته ومكروهاته</span>، وفيه ثمانية فروع\n<span data-type=\"title\" id=toc-904>الفرع الأول: في السحور</span>، وفيه نوعان\n<span data-type=\"title\" id=toc-905>النوع الأول: في الحث عليه</span>\n٤٥٢٩ - (خ م ت س) أنس بن مالك - ﵁ -: أن النبيَّ - ﷺ- قال: «تَسَحَّرُوا، فإِنَّ فِي السَّحُورِ بركة» . أخرجه البخاري، ومسلم، والترمذي، والنسائي (١) . ⦗٣٦٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّحُور) بفتح السين: ما يُتَسحَّر به، وبضمها: الفِعلُ نَفْسُهُ.\n_________\n(١) رواه البخاري ٤ / ١٢٠ في الصوم، باب بركة السحور من غير إيجاب، ومسلم رقم (١٠٩٥) في الصيام، باب فضل السحور وتأكيد استحبابه، والترمذي رقم (٧٠٨) في الصوم، باب ما جاء في فضل السحور، والنسائي ٤ / ١٤١ في الصوم، باب الحث على السحور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٢٨١) قال: حدثنا محمد بن جعفر. والدارمي (١٧٠٣) قال: أخبرنا سعيد بن عامر. والبخاري (٣/٣٧) قال: حدثنا آدم بن أبي إياس. وابن خزيمة (١٩٣٧) قال: حدثنا بندار، قال: حدثنا محمد - هو ابن جعفر -. ثلاثتهم - ابن جعفر، وسعيد، وآدم - عن شعبة.\n٢ - وأخرجه أحمد (٣/٩٩) . ومسلم (٣/١٣٠) قال: حدثنا يحيى بن يحيى. وابن خزيمة (١٩٣٧) قال: حدثنا زياد بن أيوب. ثلاثتهم - أحمد، ويحيى، وزياد - عن هشيم.\n٣ - وأخرجه أحمد (٣/٩٩) . ومسلم (٣/١٣٠) قال: حدثنا أبو بكر بن أبي شيبة. وزهير بن حرب. وابن خزيمة (١٩٣٧) قال: حدثنا أبو عمار. أربعتهم - أحمد، وأبو بكر، وزهير، وأبو عمار - عن إسماعيل بن علية.\n٤ - وأخرجه ابن ماجة (١٦٩٢) . وابن خزيمة (١٩٣٧) قالا: حدثنا أحمد بن عبدة، قال: حدثنا حماد ابن زيد.\n٥- وأخرجه أحمد (٣/٢٥٨) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة.\n٦ - وأخرجه ابن خزيمة (١٩٣٧) قال: حدثنا عمران بن موسى، قال: \" حدثنا عبد الوارث.\nستتهم - شعبة، وهشيم، وإسماعيل، وحماد بن زيد، وحماد بن سلمة، وعبد الوارث - عن عبد العزيز ابن صهيب، فذكره.","vol":"6","page":361},{"text":"٤٥٣٠ - (س) عبد الله بن مسعود - ﵁ -: قال: قال رسول الله - ﷺ-: «تَسَحَّرُوا، فَإِنَّ في السَّحورِ بركة» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٤٠ و١٤١ في الصوم، باب الحث على السحور، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٤٠) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن. وابن خزيمة (١٩٣٦) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثنا أبو يحيى محمد ابن عبد الرحيم البزاز، قال: حدثنا أحمد بن يونس.\nكلاهما - عبد الرحمن، وأحمد بن يونس - عن أبي بكر بن عياش، عن عاصم، عن زر، فذكره.\nأخرجه النسائي (٤/١٤١) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا عبد الرحمن، عن أبي بكر بن عياش، عن عاصم، عن زر، عن عبد الله، قال: تسحروا. «موقوف» قال عبيد الله: لا أدري كيف لفظه.\nقال النسائى: عبيد الله أثبت عندنا من ابن بشار، وحديثه أولى بالصواب. «تحفة الأشراف» (٧/٩٢١٨) .","vol":"6","page":362},{"text":"٤٥٣١ - (س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «تَسَحَّرُوا، فَإِنَّ في السَّحورِ بركة» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٤١ في الصوم، باب الحث على السحور ذكر الاختلاف على عبد الملك بن أبي سليمان، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٧٧) قال: حدثنا عبد الرزاق. قال: أنبأنا سفيان، عن ابن أبي ليلى. وفي (٢/٤٧٧) قال: حدثنا وكيع. قال: حدثنا ابن أبي ليلى. والنسائي (٤/١٤١) قال: أخبرنا علي بن سعيد بن جرير نسائي. قال: حدثنا أبو الربيع. قال: حدثنا منصور بن أبي الأسود، عن عبد الملك بن أبي سليمان. وفي (٤/١٤١) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا ابن أبي ليلى. (ح) قال: وأخبرنا عبد الأعلى بن واصل بن عبد الأعلى. قال: حدثنا يحيى بن آدم، عن سفيان، عن ابن أبي ليلى.\nكلاهما - محمد بن عبد الرحمن بن أبي ليلى، وعبد الملك بن أبي سليمان - عن عطاء، فذكره.\n(*) قال النسائى: ابن أبي ليلى لين في الحديث، سييء الحفظ، ليس بالقوي. «تحفة الأشراف» (١٠/١٤٢٠٢) .\n* أخرجه النسائي (٤/١٤١) قال: أخبرنا أحمد بن سليمان. قال: حدثنا يزيد. قال: أنبأنا عبد الملك بن أبي سليمان، عن عطاء، عن أبي هريرة، قال: «تسحروا فإن في السحور بركة» . موقوفا.","vol":"6","page":362},{"text":"٤٥٣٢ - (س) عبد الله بن الحارث عن رَجُل من أصحاب النبيِّ - ﷺ- قال: «دخلتُ على النبيِّ - ﷺ- وهو يَتَسَحَّرُ، فقال: إِنها بركة أعْطاكم الله إِيَّاها، فلا تَدَعُوهُ» . أَخرجه النسائي (١) .\n_________\n(١) ٤ / ١٤٥ في الصوم، باب فضل السحور، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٦٧) قال: حدثنا محمد بن جعفر. وفي (٥/٣٧٠) قال: حدثنا روح. والنسائي (٤/١٤٥) قال: أخبرنا إسحاق بن منصور. قال: أنبأنا عبد الرحمن.\nثلاثتهم - محمد بن جعفر، وروح بن عبادة، وعبد الرحمن بن مهدي - قالوا: حدثنا شعبة. قال: سمعت عبد الحميد صاحب الزيادي، يحدث عن عبد الله بن الحارث، فذكره.","vol":"6","page":362},{"text":"٤٥٣٣ - (م ت د س) عمرو بن العاص - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «فَصْلُ ما بين صيامِنا وصيامِ أهل الكتاب: أكلَةُ السَّحَرِ» . أخرجه مسلم، والترمذي، وأبو داود، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٠٩٦) في الصيام، باب فضل السحور وتأكيد استحبابه، وأبو داود رقم (٢٣٤٣) في الصوم، باب توكيد السحور، والترمذي رقم (٧٠٩) في الصوم، باب ما جاء في فضل السحور، والنسائي ٤ / ١٤٦ في الصوم، باب فصل ما بين صيامنا وصيام أهل الكتاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٩٧) قال: حدثنا عبد الرحمن بن مهدي. وفيه (٤/١٩٧) قال: حدثنا يزيد. وفي (٤/٢٠٢) قال: حدثنا وكيع. وعبد بن حميد (٢٩٣) قال: حدثنا زيد بن الحباب. والدارمي (١٧٠٤) قال: حدثنا وهب بن جرير. ومسلم (٣/١٣٠ و١٣١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة. جميعا عن وكيع. (ح) وحدثنيه أبو الطاهر، قال: أخبرنا ابن وهب. وأبو داود (٢٣٤٣) قال: حدثنا مسدد، قال: حدثنا عبد الله بن المبارك. والترمذي (٧٠٩) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٤/١٤٦) قال: أخبرنا قتيبة، قال: حدثنا الليث. وابن خزيمة (١٩٤٠) قال: حدثنا محمد بن أبي صفوان الثقفي، قال: حدثنا عبد الرحمن. (ح) وحدثنا يونس، قال: حدثنا عبد الله بن وهب. (ح) وأخبرني ابن عبد الحكم، أن ابن وهب أخبرهم. (ح) وحدثنا محمد بن عيسى، قال: حدثنا عبد الله - يعني ابن المبارك -. (ح) وحدثنا جعفر بن محمد، قال: حدثنا وكيع.\nثمانيتهم - ابن مهدي، ويزيد بن هارون، ووكيع، وزيد بن الحباب، ووهب، وليث بن سعد، وعبد الله ابن وهب، وابن المبارك - عن موسى بن علي بن رباح، عن أبيه، عن أبي قيس، فذكره.\nقال الترمذي: أهل مصر يقولون: «موسى بن علي» وأهل العراق يقولون: «موسى بن علي» . وهو موسى بن علي بن رباح اللخمي.","vol":"6","page":362},{"text":"٤٥٣٤ - (د س) العرباض بن سارية - ﵁ -: قال: «دعاني رسولُ الله - ﷺ- إِلى السَّحُورِ في رمضان، فقال: هَلُمَّ إِلى الغَدَاءِ المُبَارَك» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٤٤) في الصوم، باب من سمى السحور غداء، والنسائي ٤ / ١٤٥ في الصوم، باب دعوة السحور، وفي سنده الحارث بن زياد، وهو لين الحديث كما قال الحافظ في \" التقريب \"، لكن يشهد له الحديثان اللذان بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٢٦) قال: حدثنا ابن خالد الخياط. وفي (٤/١٢٧) قال: حدثنا عبد الرحمن ابن مهدي. وأبو داود (٢٣٤٤) قال: حدثنا عمرو بن محمد الناقد. قال: حدثنا حماد بن خالد الخياط. والنسائي (٤/١٤٥) قال: أخبرنا شعيب بن يوسف بصري، قال: حدثنا عبد الرحمن. وابن خزيمة (١٩٣٨) قال: حدثنا بندار. ويعقوب بن إبراهيم الدورقي، وعبد الله بن هاشم، قالوا: حدثنا عبد الرحمن بن مهدي.\nكلاهما - حماد بن خالد،وعبد الرحمن بن مهدي - قالا: حدثنا معاوية بن صالح، عن يونس بن سيف، عن الحارث بن زياد، عن أبي رهم، فذكره.","vol":"6","page":363},{"text":"٤٥٣٥ - (س) المقدام بن معد يكرب - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «عليكم بغَدَاءِ السَّحُورِ، فإنه الغَدَاءُ المُبَارَكُ» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٤٦ في الصوم، باب تسمية السحور غداء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٣٢) قال: حدثنا عتاب. والنسائي (٤/١٤٦) قال: أخبرنا سويد بن نصر.\nكلاهما - عتاب، وسويد - عن عبد الله بن المبارك، قال: حدثنا بقية بن الوليد، قال: حدثنا بحير بن سعد، عن خالد بن معدان، فذكره.\n* أخرجه النسائي (٤/١٤٦) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن ثور، عن خالد بن معدان، قال: قال رسول الله -ﷺ-،فذكره «مرسل» .","vol":"6","page":363},{"text":"٤٥٣٦ - (س) خالد بن معدان - ﵀ -: قال: قال رسول الله - ﷺ- لرجل: «هَلُمَّ إِلى الغَدَاءِ المُبَارَكِ، يعني: السَّحُورَ» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٤٦ في الصوم، باب تسمية السحور غداء، وإسناده منقطع، وقد وصله في الرواية التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٤٦) أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. عن ثور عن خالد بن معدان، فذكره.","vol":"6","page":363},{"text":"٤٥٣٧ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «نِعْمَ سَحُورُ المؤمِنِ: التَّمْرُ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٤٥) في الصوم، باب من سمى السحور الغداء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٤٥) قال: حدثنا عمر بن الحسن بن إبراهيم. قال: حدثنا محمد بن أبي الوزير أبو المطرف. قال: حدثنا محمد بن موسى، عن سعيد المقبري، فذكره.","vol":"6","page":363},{"text":"<span data-type=\"title\" id=toc-906>النوع الثاني: في وقته وتأخيره</span>\n٤٥٣٨ - (خ م ت س) زيد بن ثابت - ﵁ -: قال: «تَسحرنا مع رسولِ الله - ﷺ-، ثم قمنا إِلى الصَّلاةِ، قال أنس بن مالك: قلتُ: كم كان قَدْرُ ما بينَهما؟ قال: قَدْرُ خمسين آية» .\nوفي رواية عن قتادة: «أَنَّ رسولَ الله - ﷺ- وزيدَ بن ثابت تَسَحَّرا» جعله من مسند أنس، أخرجه البخاري ومسلم.\nوفي رواية الترمذي قال: «قَدَرَ خَمْسين آية» .\nوفي رواية النسائي قال: «قَدَرَ ما يَقْرَأُ الرَّجُلُ خَمْسينَ آيَة» .\nوفي أخرى: «قلتُ: زُعِم أنَّ أنسًا القَائِلُ: ما كان بين ذلك؟ قال: قَدْرَ ما يَقْرأُ الرَّجُلَ خمسينَ آية» (١) .\n_________\n(١) رواه البخاري ٤ / ١١٨ و١١٩ في الصوم، باب قدر كم بين السحور وصلاة الفجر، وفي مواقيت الصلاة، باب وقت الفجر، وفي التهجد، باب من تسحر فلم ينم حتى صلى الصبح، ومسلم رقم (١٠٩٧) في الصيام، باب فضل السحور وتأكيد استحبابه، والترمذي رقم (٧٠٣) في الصوم، باب ما جاء في تأخير السحور، والنسائي ٤ / ١٤٣ في الصوم، باب قدر ما بين السحور وبين صلاة الصبح، وباب ذكر اختلاف هشام وسعيد على قتادة فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/١٨٢و ١٨٦) قال: حدثنا يحيى بن سعيد. (ح) وحدثنا وكيع. وفي (٥/١٨٦) أيضا قال: حدثنا وكيع. وعبد بن حميد (٢٤٨) قال: حدثنا عبد الملك بن عمرو. والدارمي (١٧٠٢) قال: أخبرنا مسلم بن إبراهيم. والبخاري (٣/٣٧) قال: حدثنا مسلم بن إبراهيم. ومسلم (٣/١٣١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وابن ماجة (١٦٩٤) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٧٠٣) قال: حدثنا يحيي بن موسى، قال: حدثنا أبو داود الطيالسي. وفي (٧٠٤) قال: حدثنا هناد، قال: حدثنا وكيع. والنسائي (٤/١٤٣) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا وكيع. وفي (٤/١٤٣) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. وابن خزيمة (١٩٤١) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد - يعني ابن الحارث -. (ح) وحدثنا جعفر بن محمد، قال: حدثنا وكيع.\nستتهم - يحيى، ووكيع، وعبد الملك، ومسلم، وأبو داود، وخالد - عن هشام الدستوائي.\n٢ - وأخرجه أحمد (٥/١٨٥) قال: حدثنا عفان. وفي (٥/١٨٦) قال: حدثنا يزيد. وفي (٥/١٨٨) قال: حدثنا بهز بن أسد أبو الأسود. والبخاري (١/١٥١) قال: حدثنا عمرو بن عاصم. ومسلم (٣/١٣١) قال: حدثنا عمرو الناقد، قال: حدثنا يزيد بن هارون.\nأربعتهم - عفان، ويزيد، وبهز، وعاصم -عن همام.\n٣ - وأخرجه أحمد (٥/١٩٢) قال: حدثنا حسن بن موسى، قال: حدثنا أبو هلال.\n٤ - وأخرجه مسلم (٣/١٣١) قال: حدثنا ابن المثنى. وابن خزيمة (١٩٤١) قال: حدثنا بندار محمد بن بشار. كلاهما - ابن المثنى، وبندار - قالا: حدثنا سالم بن نوح، قال: حدثنا عمر بن عامر.\nأربعتهم -هشام، وهمام، وأبو هلال محمد بن سليم الراسبي، وعمر بن عامر - عن قتادة، عن أنس بن مالك، فذكره.","vol":"6","page":364},{"text":"٤٥٣٩ - (س خ) أنس بن مالك - ﵁ -: قال: «تَسَحَّر رسولُ الله - ﷺ- وزيدُ بن ثابت، ثم قاما، فدخَلا في صلاة الصُّبْح، فقلت ⦗٣٦٥⦘ لأَنس: كم كان بين فَرَاغِهما ودُخُولِهما في الصَّلاة؟ قال: قَدَرَ ما يَقْرَأُ الإِنسانُ خَمْسين آيَة» .\nوفي رواية: قال رسول الله - ﷺ- وذلك عند السَّحَر: «يا أَنسُ، إِني أُريدُ الصِّيامَ، فأطْعِمْني شيئًا، فأتيتُه بتَمر، وإِنَاء فيه ماء - وذلك بعد أن أَذَّنَ بلال - قال: يا أنس، انظُر رَجُلًا يأكل معي، فدَعُوْتُ زيد بن ثابت، فجاء فقال: إِني شربت شَربة سويق، وأنا أريدُ الصِّيامَ، فقال رسولُ الله - ﷺ-: وأنا أريد الصِّيامَ، فَتَسَحَّرَ معه، ثم قام فصلى ركعتين، ثم خرج إِلى الصلاة» . أخرجه النسائي.\nوفي رواية البخاري عن أنس: «أن النبيَّ - ﷺ- وزيد بن ثابت تَسحَّرا فلما فرغا من سَحورِهِما، قام النبيُّ - ﷺ- إِلى الصلاة، فصلى، قال: قلنا لأنس: كم كان بين فراغهما من سَحُورِهما ودخولهما في الصلاة؟ قال: قدر ما يَقْرَأُ الرجل خَمْسين آية» (١) .\n_________\n(١) رواه البخاري ٤ / ١١٨ و١١٩ في الصوم، باب قدر كم بين السحور وصلاة الفجر، وفي مواقيت الصلاة، باب وقت الفجر، وفي التهجد، باب من تسحر فلم ينم حتى صلى الصبح، والنسائي ٤ / ١٤٣ في الصوم، باب قدر ما بين السحور وبين صلاة الصبح - ذكر اختلاف هشام وسعيد على قتادة فيه، وباب السحور بالسويق والتمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٧٠) قال: حدثنا محمد بن جعفر. وفي (٣/٢٣٤) قال: حدثنا عبد الوهاب. وعبد بن حميد (١١٩٠) قال: حدثنا محمد بن بشر العبدي. والبخاري (١/١٥١) قال: حدثنا الحسن بن الصباح، سمع روح بن عبادة.\nوفي (٢/٦٣) قال: حدثنا يعقوب بن إبراهيم قال: حدثنا روح. والنسائي (٤/١٤٣) قال: أخبرنا أبو الأشعث، قال: حدثنا خالد بن الحارث.\nخمستهم - ابن جعفر، وعبد الوهاب، وابن بشر، وروح، وخالد - عن سعيد بن أبي عروبة، عن قتادة، فذكره.","vol":"6","page":364},{"text":"٤٥٤٠ - (خ) سهل بن سعد - ﵁ -: قال: «كنت أَتَسَحَّرُ ⦗٣٦٦⦘[في أهلي] ثم يكونُ بي سُرْعَة أن أُدْرِك صلاة الفَجْرِ مع رسولِ الله - ﷺ-» . أخرجه البخاري (١) .\n_________\n(١) ٤ / ١١٨ في الصلاة، باب قدر كم بين السحور وصلاة الفجر، وفي المواقيت، باب وقت الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (١/١٥١) قال: حدثنا إسماعيل بن أبي أويس، عن أخيه، عن سليمان. وفي (٣/٣٧) قال: حدثنا محمد بن عبيد الله، قال: حدثنا عبد العزيز بن أبي حازم. وابن خزيمة (١٩٤٢) قال: حدثنا محمد بن مسكين اليمامي، قال: حدثنا يحيى بن حسان، قال: حدثنا سليمان - وهو ابن بلال.\nكلاهما - سليمان، وعبد العزيز - عن أبي حازم، فذكره.\nفي رواية ابن خزيمة: «أن أدرك صلاة الصبح ...» .\nوفي رواية البخاري (١/١٥١): «أن أدرك صلاة الفجر ...» .","vol":"6","page":365},{"text":"٤٥٤١ - (س) زر بن حبيش - ﵀ -: قال: «قلنا لحذيفة: أيَّةَ ساعة تسحَّرتَ مع رسولِ الله -ﷺ-؟ قال: هو النَّهَارُ، إِلا أن الشمسَ لم تَطْلُعْ» .\nوفي رواية قال زِرُّ بنُ حُبيش: «تَسَحَّرْتُ [مع حذيفةَ]، ثم خرجنا إِلى الصلاة، فلما أتينا المَسجِدَ صلَّيْنا رَكْعَتْيْن، وأُقِيمَت الصَّلاةُ، وليس بينهما إِلا هُنَيْهة» .\nوفي رواية عن صِلَة بنِ زُفَر: «تسحَّرتُ مع حذيفةَ، ثم خرجنا إِلى المسجد، فصلينا رَكْعَتي الفَجرِ، ثم أُقِيمَت الصَّلاةُ فَصَلَّينا» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٤٢ في الصوم، باب تأخير السحور، وذكر الاختلاف على زر فيه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٩٦) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (٥/٣٩٩) قال: حدثنا مؤمل، قال: حدثنا سفيان. وفي (٥/٤٠٠) قال: حدثنا وكيع، عن سفيان. وفي (٥/٤٠٥) قال: حدثنا يزيد، قال: أخبرنا شريك بن عبد الله. وابن ماجة (١٦٩٥) قال: حدثنا علي بن محمد، قال: حدثنا أبو بكر بن عياش. والنسائي (٤/١٤٢) قال:أخبرنا محمد بن يحيى بن أيوب، قال: أنبأنا وكيع، قال: حدثنا سفيان.\nأربعتهم- حماد بن سلمة، وسفيان، وشريك، وأبو بكر بن عياش - عن عاصم بن بهدلة، عن زر بن حبيش، فذكره.","vol":"6","page":366},{"text":"٤٥٤٢ - (خ م د س) عبد الله بن مسعود - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يَمنَعَنَّ أحدَكم أذانُ بِلال من سَحُورِهِ، فَإِنَّهُ يُؤذِّن - أو قال: ينادي - بليل، لِيَرجِعَ قائِمَكم، ويُوقِظَ نَائِمَكم، وليس الفَجرُ أن يقول: هكذا - وجمع بعضُ الرواة كَفَّيه - حتى يقول: هذا، ومدَّ إِصبعيه السَّبَّابَتَيْنِ» . ⦗٣٦٧⦘\nوفي رواية: «هو المُعْتَرِضُ، وليس بالمُستَطِيل» . أخرجه البخاري، ومسلم، وأبو داود.\nوفي رواية النسائي: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّ بلالًا يُؤذِّنُ بِلَيْل، ليُنبِّه نائِمَكُم، ويَرْجِعَ قَائِمَكَم، وليس الفَجْرُ أن يقول: هكذا - وأَشار بكَفِّه - ولكن الفجر: أن يقول: هكذا، وأشار بالسَّبَّابَتَين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليَرْجِعَ قَائمَكم) القائم: هو الذي يصلي صلاةَ الليل، ورُجُوعه عن صلاته: إذا سمع الأذان.\n_________\n(١) رواه البخاري ٢ / ٨٦ في الأذان، باب الأذان قبل الفجر، وفي الطلاق، باب الإشارة في الطلاق والأمور، وفي خبر الواحد، باب ما جاء في إجازة الخبر الواحد، ومسلم رقم (١٠٩٣) في الصيام، باب بيان أن الدخول في الصوم يحصل بطلوع الفجر، وأبو داود رقم (٢٣٤٧) في الصوم، باب وقت السحور، والنسائي ٤ / ١٤٨ في الصوم، باب كيف الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٦) (٣٦٥٤) قال: حدثنا يحيى. وفي (١/٣٩٢) (٣٧١٧) قال: حدثنا ابن أبي عدي. وفي (١/٤٣٥) (٤١٤٧) قال: حدثنا إسماعيل. والبخاري (١/١٦٠) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وفي (٧/٦٧) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا يزيد ابن زريع. وفي (٩/١٠٧) قال: حدثنا مسدد، عن يحيى. ومسلم (٣/١٢٩) قال: حدثنا زهير بن حرب، قال: حدثنا إسماعيل بن إبراهيم. (ح) وحدثنا ابن نمير، قال: حدثنا أبو خالد - يعني الأحمر-. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا معتمر بن سليمان (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، والمعتمر بن سليمان. وأبو داود (٢٣٤٧) قال: حدثنا مسدد، قال: حدثنا يحيى. (ح) وحدثنا أحمد بن يونس، قال: حدثنا زهير. وابن ماجة (١٦٩٦) قال: حدثنا يحيى بن حكيم، قال: حدثنا يحيى بن سعيد، وابن أبي عدي. والنسائي (٢/١١) . وفي الكبرى (١٥٢١) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا المعتمر بن سليمان. وفي (٤/١٤٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (٤٠٢) قال: حدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد، قال: حدثنا المعتمر. (ح) وحدثناه يوسف بن موسى، قال: حدثنا جرير. وفي (١٩٢٨) قال: حدثنا يعقوب ابن إبراهيم بن كثير الدورقي، قال: حدثنا المعتمر.\nثمانيتهم - يحيى، وابن أبي عدي، وإسماعيل بن علية، وزهير، ويزيد بن زريع، وأبو خالد الأحمر، ومعتمر بن سليمان، وجرير - عن سليمان التيمي، عن أبي عثمان النهدي، فذكره.","vol":"6","page":366},{"text":"٤٥٤٣ - (خ م ط س) عائشة، وعبد الله بن عمر - ﵃ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِن بلالًا يُؤذِّنُ بِلَيْل، فكلوا واشربوا حتى يُنادي ابنُ أُمِّ مَكْتُوم» .\nوفي رواية عنها، وعن ابن عمر: «أنَّ بلالًا كان يؤذِّنُ بِليل، فقال رسولُ الله - ﷺ-: كُلوا واشْرَبُوا حتى يُؤذِّنَ ابنُ أُمِّ مَكْتوم، فَإِنَّهُ لا يُؤذِّنُ حتَّى يَطْلُعَ الفَجْرُ» . ⦗٣٦٨⦘\nوفي أخرى عن ابن عمر قال: «كان لرسول الله - ﷺ- مُؤذِّنان: بلال، وابنُ أمِّ مكتوم الأعمى، فقال رسولُ الله -ﷺ-: إِنَّ بِلالًا يُؤذِّنُ بلَيْل، فكُلُوا واشْرَبُوا حتى يُؤذِّنَ ابْنُ أمِّ مَكتُوم، قال: ولم يكن بينهما إِلا أن ينزِل هذا، ويَرْقى هذا» .\nوفي عقبه متصلًا به من حديث عبد الله بن عمر: عن القاسم، عن عائشة عن النبي - ﷺ- بمثله.\nأخرج الأولى البخاري ومسلم، والثانية: البخاري، والثالثة: مسلم، وأخرج الموطأ الأولى.\nوفي رواية النسائي قالت: قال رسول الله - ﷺ-: «إِذا أَذَّنَ بِلال فَكُلوا واشْرَبُوا، حتى يُؤذِّنَ ابنُ أُمِّ مكتوم، [قالت]: ولم يكن بينهما إِلا أن يَنْزِلَ هذَا، ويَصْعَدَ هذا» (١) .\n_________\n(١) رواه البخاري ٤ / ١١٧ في الصوم، باب قول النبي ﷺ: لا يمنعنكم من سحوركم أذان بلال، وفي الأذان، باب الأذان قبل الفجر، ومسلم رقم (١٠٩٢) في الصوم، باب بيان أن الدخول في الدخول في الصوم يحصل بطلوع الفجر، والموطأ ١ / ٧٤ في الصلاة، باب قدر السحور من النداء، والنسائي ٢ / ١٠ في الأذان، باب المؤذنان للمسجد الواحد، وباب هل يؤذنان جميعًا أو فرادى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٤ و٥٤) قال: حدثنا يحيى. والدارمي (١١٩٣) قال: أخبرنا إسحاق. قال: حدثنا عبدة. والبخاري (١/١٦١) قال: حدثنا إسحاق. قال: أخبرنا أبو أسامة. (ح) وحدثني يوسف بن عيسى المروزي. قال: حدثنا الفضل بن موسى. وفي (٣/٣٧) قال: حدثنا عبيد بن إسماعيل، عن أبي أسامة. ومسلم (٢/٣ و٣/١٢٩) قال: حدثنا ابن نمير. قال: حدثنا أبي. وفي (٣/١٢٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. (ح) وحدثنا إسحاق. قال: أخبرنا عبدة (ح) وحدثنا ابن المثنى. قال: حدثنا حماد بن مسعدة. والنسائي (٢/١٠) . وفي الكبرى (١٥١٩) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا حفص. وابن خزيمة (٤٠٣) قال: حدثنا عبد الرحمن بن بشر بن الحكم. قال: حدثنا يحيى - يعني ابن سعيد.\nسبعتهم - يحيى بن سعيد، وعبدة بن سليمان، وأبو أسامة، والفضل بن موسى، وعبد الله بن نمير، وحماد بن مسعدة، وحفص بن غياث - عن عبيد الله بن عمر، عن القاسم بن محمد، فذكره.","vol":"6","page":367},{"text":"٤٥٤٤ - (خ م ط ت س) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّ بِلالًا يُنادي بِلَيْل، فكُلوا واشرَبُوا حتى يناديَ ⦗٣٦٩⦘ ابنُ أمِّ مكتوم، قال: وكان ابنُ أُمِّ مكتوم رجلًا أعمى، لا ينادي حتى يقال له: أصْبَحْتَ أصْبَحْتَ» . أخرجه البخاري ومسلم، والموطأ.\nوأخرجه الترمذي، والنسائي إِلى قوله: «حتى يُناديَ ابنُ أمِّ مكتوم» (١) .\n_________\n(١) رواه البخاري ٢ / ٨٢ و٨٣ في الأذان، باب أذان الأعمى إذا كان له من يخبره، وباب الأذان بعد الفجر، وفي الشهادات، باب شهادة الأعمى وأمره ونكاحه، وفي خبر الواحد، باب ما جاء في إجازة خبر الواحد الصدوق، ومسلم رقم (١٠٩٢) في الصيام، باب بيان أن الدخول في الصوم يحصل بطلوع الفجر، والموطأ ١ / ٧٤ و٧٥ في الصلاة، باب قدر السحور من النداء، والترمذي رقم (٢٠٣) في الصلاة، باب ما جاء في الأذان بالليل، والنسائي ٢ / ١٠ في الأذان، باب المؤذنان للمسجد الواحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٤ و٥٤) قال: حدثنا يحيى. والدارمي (١١٩٣) قال: أخبرنا إسحاق. قال: حدثنا عبدة. والبخاري (١/١٦١) قال: حدثنا إسحاق، قال: أخبرنا أبو أسامة. (ح) وحدثني يوسف بن عيسى المروزي. قال: حدثنا الفضل بن موسى. وفي (٣/٣٧) قال: حدثنا عبيد بن إسماعيل، عن أبي أسامة. ومسلم (٢/٣ و٣/١٢٩) قال: حدثنا ابن نمير. قال: حدثنا أبي. وفي (٣/١٢٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. (ح) وحدثنا إسحاق. قال: أخبرنا عبدة. (ح) وحدثنا ابن المثنى. قال: حدثنا حماد بن مسعدة. والنسائي (٢/١٠) . وفي الكبرى (١٥١٩) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا حفص. وابن خزيمة (٤٠٣) قال: حدثنا عبد الرحمن بن بشر بن الحكم. قال: حدثنا يحيى - يعني ابن سعيد.\nسبعتهم - يحيى بن سعيد، وعبدة بن سليمان، وأبو أسامة، والفضل بن موسى، وعبد الله بن نمير، وحماد بن مسعدة، وحفص بن غياث - عن عبيد الله بن عمر، عن القاسم بن محمد، فذكره.","vol":"6","page":368},{"text":"٤٥٤٥ - (م ت د س) سمرة بن جندب - ﵁ -: قال: قال رسول الله - ﷺ-: «لا يَغُرَّنكم من سَحورِكم أذانُ بلال، ولا بياضُ الأفُقِ المستطيلِ هكذا حتى يستطيرَ هكذا - وحكاه حماد بن زيد بيديه - قال: يعني: معترِضًا» . أخرجه مسلم.\nوفي رواية الترمذي: «لا يمنعنَّكم من سَحُوركم أذانُ بلال، ولا الفجرُ المستطيلُ، ولكنِ الفجرُ المستطيرُ في الأفق» .\nوفي رواية أبي داود: «لا يمنعنَّ من سَحوركم أذانُ بلال، ولا بياضُ الأُفُق الذي هو هكذا حتى يستطيرَ» .\nوفي رواية النسائي: «لا يَغُرَّنَّكم أذانُ بلال، ولا هذا البياضُ، حتى ⦗٣٧٠⦘ ينفجرَ الفجرُ - هكذا وهكذا - يعني: معترضًا» (١) .\nقال أبو داود - يعني: الطيالسي -: بسط يديه يمينًا وشِمالًا، مادًّا يديه.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يستطير): استطار ضوء الفجر: إذا انبسط في الأفق وانتشر.\n_________\n(١) رواه مسلم رقم (١٠٩٤) في الصيام، باب بيان أن الدخول في الصوم يحصل بطلوع الفجر، وأبو داود رقم (٢٣٤٦) في الصوم، باب وقت السحور، والترمذي رقم (٧٠٦) في الصوم، باب ما جاء في بيان الفجر، والنسائي ٤ / ١٤٨ في الصوم، باب كيف الفجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٩) قال: حدثنا عفان. قال: حدثنا همام.\n٢ - وأخرجه أحمد (٥/١٣) قال: حدثنا إسماعيل بن إبراهيم. ومسلم (٣/١٢٩) قال: حدثنا شيبان بن فروخ، قال: حدثنا عبد الوارث. وفي (٣/١٣٠) قال: حدثنا زهير بن حرب، قال: حدثنا إسماعيل ابن علية. (ح) وحدثني أبو الربيع الزهراني، قال: حدثنا حماد - يعني ابن زيد -. وأبو داود (٢٣٤٦) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد. وابن خزيمة (١٩٢٩) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا ابن علية.\nثلاثتهم - إسماعيل بن علية، وعبد الوارث، وحماد - عن عبد الله بن سوادة.\n٣ - وأخرجه أحمد (٥/١٣) . والترمذي (٧٠٦) قال: حدثنا هناد، ويوسف بن عيسى.\nثلاثتهم - أحمد بن حنبل، وهناد بن السري، ويوسف بن عيسى - قالوا: حدثنا وكيع، قال: حدثنا أبو هلال.\n٤ - وأخرجه أحمد (٥/٧) قال: حدثنا محمد بن جعفر، وروح. وفي (٥/١٨) قال: حدثنا يزيد بن هارون. ومسلم (٣/١٣٠) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (ح) وحدثناه ابن المثنى. قال: حدثنا أبو داود. والنسائي (٤/١٤٨) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود. خمستهم - ابن جعفر، وروح، ويزيد، ومعاذ، وأبو داود - عن شعبة.\nأربعتهم - همام، وعبد الله بن سوادة، وأبو هلال محمد بن سليم، وشعبة - عن سوادة بن حنظلة، فذكره.","vol":"6","page":369},{"text":"٤٥٤٦ - (س) أنيسة بنت حبيب الأنصارية - ﵂ -: قالت: قال رسول الله - ﷺ-: «إِذا أذَّنَ ابنُ أمِّ مكتوم فلا تأْكلوا، ولا تشربوا، وإِذا أذّنَ بلال فكلوا واشربوا» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١١ في الأذان، باب هل يؤذنان جميعًا أو فرادى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٣٣)، قال: حدثنا عفان. قال: حدثنا شعبة. (ح) وحدثنا هشيم. قال: حدثنا منصور - يعني ابن زاذان -. (ح) وحدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (٢/١٠) وفي الكبرى (١٥٢٠) قال: أخبرنا يعقوب بن إبراهيم، عن هشيم. قال: أنبأنا منصور. وابن خزيمة (٤٠٤) قال: حدثنا أبو هاشم زياد بن أيوب. قال: حدثنا هشيم. قال: أخبرنا منصور - وهو ابن زاذان-. وفي (٤٠٥) قال: حدثناه محمد بن بشار. قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثناه أحمد بن مقدام العجمي. قال: حدثنا يزيد بن زريع. قال: حدثنا شعبة.\nكلاهما - شعبة، ومنصور بن زاذان - عن خبيب بن عبد الرحمن، فذكره.\n(*) في روايتي عفان ومحمد بن جعفر، عن شعبة، عند أحمد: «عن خبيب بن عبد الرحمن، قال: سمعت عمتي» ولم يسمها.","vol":"6","page":370},{"text":"٤٥٤٧ - (ت د) طلق بن علي - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «كلوا واشربوا، ولا يَهِيْدنَّكم الساطعُ المصْعِدُ حتى يعترضَ لكم الأحمر» . أخرجه الترمذي، وأبو داود (١) . ⦗٣٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَهيدَنّكم) هِدْتُ الشيء: إذا حركته وأقلقته، يقول: لا تنزعجن للفجر المستطيل، فإنه الصبح الكذاب، فلا تمتنعوا به عن الأكل والشرب.\n_________\n(١) رواه أبو داود رقم (٢٣٤٨) في الصوم، باب وقت السحور، والترمذي رقم (٧٠٥) في الصوم، باب ما جاء في بيان الفجر، وإسناده حسن، قال الترمذي: وفي الباب عن عدي ابن حاتم وأبي ذر وسمرة، وقال الترمذي: حديث طلق بن علي حديث حسن غريب من هذا الوجه، والعمل على هذا عند أهل العلم أنه لا يحرم على الصائم الأكل والشرب حتى يكون الفجر الأحمر المعترض، وبه يقول عامة أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٢٣) قال: حدثنا موسى، وأخرجه أحمد أيضا. قال: حدثنا أبو زكريا السيليحيني. كلاهما - موسى، وأبو زكريا - قالا: حدثنا محمد بن جابر.\n٢- وأخرجه أبو داود (٢٣٤٨) قال: حدثنا محمد بن عيسى. والترمذي (٧٠٥) قال: حدثنا هناد. وابن خزيمة (١٩٣٠) قال: حدثنا أحمد بن المقدام.\nثلاثتهم - محمد، وهناد، وأحمد - قالوا: حدثنا ملازم بن عمرو.\nكلاهما - ابن جابر، وملازم - عن عبد الله بن النعمان، عن قيس بن طلق، فذكره.\nقال الترمذي: وفي الباب عن عدي ابن حاتم وأبي ذر وسمرة، وقال الترمذي: حديث طلق بن علي حديث حسن غريب من هذا الوجه، والعمل على هذا عند أهل العلم أنه لا يحرم على الصائم الأكل والشرب حتى يكون الفجر الأحمر المعترض، وبه يقول عامة أهل العلم.","vol":"6","page":370},{"text":"٤٥٤٨ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا سمع أحدُكم النداءَ، والإِناءُ على يده، فلا يَدَعْهُ (١) حتى يقضيَ حَاجَتَه» . أخرجه أبو داود (٢) .\n_________\n(١) الذي في نسخ أبي داود المطبوعة، والطبري، و\" المستدرك \": فلا يضعه، وفي \" مسند أحمد \": فلا يدعه، كما في الأصل.\n(٢) رقم (٢٣٥٠) في الصوم، باب في الرجل يسمع النداء والإناء في يده، وإسناده صحيح، ورواه أيضًا أحمد في \" المسند \" ٢ / ٤٢٣، وأبو جعفر الطبري في \" التفسير \" رقم (٣١١٥)، وإسناده صحيح، والحاكم في \" المستدرك \" ١ / ٤٢٦ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٥١٠) قال: حدثنا روح. وأبو داود (٢٣٥٠) قال: حدثنا عبد الأعلى بن حماد.\nكلاهما - روح، وعبد الأعلى بن حماد، عن حماد بن سلمة، عن محمد بن عمرو، عن أبي سلمة، فذكره.\nعلى شرط مسلم، ورواه حماد أيضا عن عمار بن أبي عمار. عن أبي هريرة.\nقال الحاكم في المستدرك: (١/٥٨٨) هذا حديث صحيح على شرط مسلم ولم يخرجاه.\nوقال الحافظ: في التلخيص على شرط مسلم، ورواه حماد أيضا عن عمار بن أبي عمار عن أبي هريرة.","vol":"6","page":371},{"text":"<span data-type=\"title\" id=toc-907>الفرع الثاني: في الإفطار</span>، وفيه أربعة أنواع\n<span data-type=\"title\" id=toc-908>النوع الأول: في وقت الإفطار</span>\n٤٥٤٩ - (خ م د ت) عمر بن الخطاب - ﵁ -: قال: قال النبيُّ - ﷺ-: «إِذا أَقْبلَ الليلُ من هاهنا، وأدبَر النهارُ [من هاهنا] وغابتِ الشمسُ، فقد أفطرَ الصائمُ» . أخرجه البخاري ومسلم.\nوفي رواية الترمذي: «فقد أفطرتَ» .\nوفي رواية أبي داود: «إِذا جاءَ الليل من هاهنا، وذهب النهار من هاهنا» . ⦗٣٧٢⦘\nزاد في رواية: «فقد أفطر الصائمُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فقد أفطر الصائم): أي أنه صار في حكم المفطر وإن لم يأكل ولم يشرب وقيل: معناه: أنه دخل وقت الفطر، وجاز له أن يفطر، كما قيل: أصبح الرجل: إذا دخل في وقت الصبح، وكذلك أمسى وأظهر.\n_________\n(١) رواه البخاري ٤ / ١٧١ في الصوم، باب متى يحل فطر الصائم، ومسلم رقم (١١٠٠) في الصيام، باب بيان وقت انقضاء الصوم وخروج النهار، وأبو داود رقم (٢٣٥١) في الصوم، باب وقت فطر الصائم، والترمذي رقم (٦٩٨) في الصوم، باب ما جاء إذا أقبل الليل وأدبر النهار فقد أفطر الصائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٠) قال: حدثنا سفيان. وأحمد (١/٢٨) (١٩٢، (١/٥٤) (٣٨٣) قال: حدثنا وكيع. وفي (١/٣٥) (٢٣١) قال: حدثنا ابن نمير. وفي (١/٤٨) (٣٣٨) قال: حدثنا سفيان. والدارمي (١٧٠٧) قال: حدثنا عثمان بن محمد. قال: حدثنا عبدة. والبخاري (٣/٤٦) قال: حدثنا الحميدي، قال: حدثنا سفيان. ومسلم (٣/١٣٢) قال: حدثنا يحيى بن يحيى وأبو كريب وابن نمير. قال يحيى: أخبرنا أبو معاوية. وقال ابن نمير: حدثنا أبي. وقال أبو كريب. حدثنا أبو أسامة. وأبو داود (٢٣٥١) قال: حدثنا أحمد بن حنبل، قال: حدثنا وكيع. (ح) وحدثنا مسدد، قال: حدثنا عبد الله بن داود. والترمذي (٦٩٨) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة بن سليمان. (ح) وعن أبي كريب، عن أبي معاوية، وعن محمد بن مثنى، عن عبد الله بن داود. والنسائي في الكبرى الورقة (٤٣-ب) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا وكيع. وابن خزيمة (٢٠٥٨) قال: حدثنا أحمد بن عبدة، قال: حدثنا سفيان. (ح) وحدثنا الحسن بن محمد بن الصباح الزعفراني، قال: حدثنا أبو معاوية. (ح) وحدثنا هارون بن إسحاق، قال: حدثنا عبدة.\nسبعتهم - سفيان، ووكيع، وعبد الله بن نمير، وعبدة بن سليمان، وأبو معاوية، وأبو أسامة، وعبد الله ابن داود - عن هشام بن عروة، عن أبيه عن عاصم بن عمر، فذكره.","vol":"6","page":371},{"text":"٤٥٥٠ - (خ م د) عبد الله بن أبي أوفى - ﵁ -: قال: «كنا مع رسولِ الله - ﷺ- في سفر في شهر رمضانَ، فلما غابت الشمسُ قال: يا فلانُ، انزل فاجْدحْ لنا، قال: يا رسولَ الله، إِنَّ عليك نهارًا، قال: انزلْ فاجْدَحْ لنا، قال: فنزل فَجَدَحَ، فأُتيَ به، فشرب النبيُّ - ﷺ-، ثم قال بيديه: إِذا غابتِ الشمسُ من هاهنا، وجاء الليل من هاهنا، فقد أفطر الصائمُ» .\nوفي رواية قال: «كُنَّا مع رسولِ الله - ﷺ- في سفر، فلما غابتِ الشمسُ قال لرجل: قال: انزلْ فاجْدَحْ لنا، فقال: يا رسولَ الله لو أمسيتَ، فقال: انزلْ فاجْدَحْ لنا، فقال: إِنَّ علينا نهارًا، فنزل فجدَح له، فشرب ⦗٣٧٣⦘ ثم قال: إِذا رأيتم الليلَ قد أقبل من هاهنا - وأَشار بيده نحو المشرق - فقد أفطر الصائمُ» . أخرجه مسلم.\nوعند البخاري، قال: «كنتُ مع النبيِّ - ﷺ- في سفر، فصام حتى أمسى، قال لرجل: انزل فاجْدَح لي، قال: لو انتظرتَ حتى تُمسيَ، قال: انزل فاجْدَحْ لي، إِذا رأيتَ الليل أقبلَ من هاهنا، فقد أفطرَ الصائمُ» .\nوفي أخرى لمسلم - ووافقه عليها أبو داود - قال: «سِرنا معَ رسولِ الله - ﷺ- وهو صائم، فلما غربتِ الشمسُ قال: يا فلانُ، انزل فاجْدَحْ لنا» . إِلى هاهنا ذَكَر مسلم، ثم قال: «بمثل حديث ابن مُسهِرٍ، وعَبَّادِ بن العوام» يعني: الذي تقدَّم.\nوأما أبو داود: فإنه قال: «فلما غربتِ الشمسُ قال: يا بلالُ، انزل فاجْدَحْ لنا، قال: يا رسولَ الله، لو أمسيتَ، قال: انزل فاجْدَحْ لنا، قال: يا رسولَ الله، إِنَّ عليك نهارًا، قال: انزل فاجْدَحْ لنا، فنزل فجدح فشربَ رسولُ الله - ﷺ -، ثم قال: إِذا رأيتم الليل قد أقبل من هاهنا، فقد أَفطر الصائم، وأشار بإصبعه قِبَل المشرق» (١) . ⦗٣٧٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَاجْدَح): جَدَحْتَ السَّويق: أي: لَتَتَّه، والمِجْدح: خشبة طرفها ذو جوانب يُخلَط بها.\n_________\n(١) رواه البخاري ٤ / ١٧٢ في الصوم، باب متى يحل فطر الصائم، وباب الصوم في السفر، وباب يفطر بما تيسر عليه، وباب تعجيل الإفطار، وفي الطلاق، باب الإشارة في الطلاق والأمور، ومسلم رقم (١١٠١) في الصيام، باب بيان وقت انقضاء الصوم وخروج النهار، وأبو داود رقم (٢٣٥٢) في الصوم، باب وقت فطر الصائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الصوم (٤٤) عن مسدد. عن عبد الواحد بن زياد و(٤٣: ٢) عن إسحاق الواسطي، عن خالد بن عبد الله و(٤٥: ٢) عن أحمد بن يونس، عن أبي بكر بن عياش و(٣٣: ١) عن علي بن عبد الله، عن سفيان. وفي الطلاق (٢٥: ٤) عن علي بن عبد الله، عن جرير ومسلم في الصوم (١٠: ٢) عن يحيى بن يحيى، عن هشيم، و(١٠: ٣) عن أبي بكر بن أبي شيبة، عن علي بن مسهر وعباد بن العوام و(١٠: ٤) عن أبي كامل الجحدري، عن عبد الواحد و(١٠: ٥) عن ابن أبي عمر، عن سفيان و(١٠: ٥) عن إسحاق بن إبراهيم، عن جرير و(١٠: ٥) عن عبيد الله بن معاذ، عن أبيه، عن شعبة و(١٠: ٥) عن محمد بن المثنى، عن غندر، عن شعبة.\nتسعتهم- عن سليمان بن الشيباني الكوفي. عن عبد الله بن أبي أوفى وأبو داود فيه الصوم (١٩: ٢) عن مسدد. عن سليمان الشيباني. عن عبد الله بن أبي أوفى والنسائي فيه الصيام، الكبرى (١١: ٢) عن محمد ابن منصور عن سفيان عن سليمان الشيباني. عن عبد الله بن أبي أوفى. تحفة الأشراف (٤/٢٨٢) .","vol":"6","page":372},{"text":"٤٥٥١ - (ط) حميد بن عبد الرحمن: «أنَّ عمرَ بنَ الخطاب، وعثمانَ بنَ عَفَّانَ كانا يُصلِّيان المغربَ حين ينظرانِ إِلى الليلِ الأسود، قبلَ أن يفطرا، ثم يفطران بعد الصلاة، وذلك في رمضان» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٨٩ في الصيام، باب ما جاء في تعجيل الفطر، من حديث الزهري عن حميد بن عبد الرحمن عن عمر ﵁، وإسناده منقطع، فإن حميد بن عبد الرحمن لم يسمع من عمر وعثمان ﵄، ولكن يشهد له معنى الحديث الذي قبله، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢١٢) عن ابن شهاب. عن حميد بن عبد الرحمن أن عمر بن الخطاب فذكره.\nقال الزرقاني: «لكن روى ابن أبي شيبة وغيره عن أنس قال:ما رأيت رسول الله يصلي حتى يفطر ولو على شربة من ماء وروى عن ابن عباس وطائفة أنهم كانوا يفطرون قبل الصلاة» .\nوالحديث إسناده منقطع لأن حميد بن عبد الرحمن لم يسمع من عمر وعثمان ﵄.","vol":"6","page":374},{"text":"٤٥٥٢ - (ط) مالك بن أنس - ﵀-: «بلغه: أن الهلال رُئيَ في زمن عثمانَ بنِ عفانَ بعَشِيّ، فلم يُفْطِرْ عثمانُ حتى أمسى [وغابت الشمس]» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٨٧ في الصيام، باب ما جاء في رؤية الهلال للصوم والفطر في رمضان بلاغًا، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٢/٢٠٨) أنه بلغه فذكره.\nوالحديث إسناده منقطع.","vol":"6","page":374},{"text":"<span data-type=\"title\" id=toc-909>النوع الثاني: في تعجيل الإفطار</span>\n٤٥٥٣ - (خ م ط ت) سهل بن سعد - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يزالُ الناسُ بخير ما عَجَّلوا الفِطْرَ» . أخرجه البخاري ومسلم، ⦗٣٧٥⦘ والموطأ، والترمذي (١) .\n_________\n(١) رواه البخاري ٤ / ١٧٣ في الصوم، باب تعجيل الإفطار، ومسلم رقم (١٠٩٨) في الصيام، باب فضل السحور وتأكيد استحبابه، والموطأ ١ / ٢٨٨ في الصيام، باب ما جاء في تعجيل الفطر، والترمذي رقم (٦٩٩) في الصوم، باب ما جاء في تعجيل الإفطار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٩٣) وأحمد (٥/٣٣١) قال: حدثنا وكيع، قال: حدثنا جرير ابن حازم. وسفيان. وفي (٥/٣٣٤) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٥/٣٣٦) قال: حدثنا عبد الرحمن بن مهدي، وإسحاق بن يوسف الأزرق، قالا: حدثنا سفيان. وفي (٥/٣٣٧) قال: حدثنا إسماعيل بن عمر، قال: حدثنا مالك. وفي (٥/٣٣٩) قال: حدثنا إسحاق بن عيسى، قال: أخبرني مالك. وعبد بن حميد (٤٥٨) قال: حدثنا عمر بن سعد، عن سفيان. والدارمي (١٧٠٦) قال: أخبرنا محمد بن يوسف، عن سفيان الثوري. والبخاري (٣/٤٧) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٣/١٣١) قال: حدثنا يحيى بن يحيى، قال: أخبرنا عبد العزيز بن أبي حازم. (ح) وحدثناه قتيبة، قال: حدثنا يعقوب. (ح) وحدثني زهير بن حرب، قال: حدثنا عبد الرحمن ابن مهدي، عن سفيان. وابن ماجه (١٦٩٧) قال: حدثنا هشام بن عمار، ومحمد بن الصباح، قالا: حدثنا عبد العزيز بن أبي حازم. والترمذي (٦٩٩) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن ابن مهدي، عن سفيان. (ح) وأخبرنا أبو مصعب قراءة. عن مالك، والنسائي في الكبرى تحفة الأشراف (٤٧٨٧) عن قتيبة، عن يعقوب بن عبد الرحمن، وابن خزيمة (٢٠٥٩) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن أبي حازم. (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان (ح) وحدثنا جعفر بن محمد، قال: حدثنا وكيع، عن سفيان.\nخمستهم - مالك، وجرير، وسفيان الثوري، وعبد العزيز بن أبي حازم، يعقوب - عن أبي حازم، فذكره.","vol":"6","page":374},{"text":"٤٥٥٤ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يزال الدِّينُ ظاهرًا ما عَجَّل الناسُ الفطرَ؛ لأن اليهودَ والنصارى يؤخِّرونَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٥٣) في الصوم، باب ما يستحب من تعجيل الفطر، ورواه أيضًا ابن ماجة رقم (١٦٩٨) في الصيام، باب ما جاء في تعجيل الإفطار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٥٠) قال: حدثنا يزيد. وأبو داود (٢٣٥٣) قال: حدثنا وهب بن بقية، عن خالد. وابن ماجه (١٦٩٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. والنسائي في الكبرى تحفة الأشراف (١١/١٥١١٧) عن شعيب بن يوسف، عن يزيد بن هارون. وابن خزيمة (٢٠٦٠) قال: حدثنا محمد بن بشار قال: حدثنا عبد الأعلى. (ح) وحدثنا علي ابن خشرم. قال: حدثنا علي بن محمد (ح) وحدثنا محمد بن إسماعيل الأحمسي. قال: حدثنا المحاربي.\nستتهم - يزيد بن هارون، وخالد بن عبد الله، ومحمد بن بشر، وعبد الأعلى، وعلي بن محمد، وعبد الرحمن بن محمد المحاربي - عن محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"6","page":375},{"text":"٤٥٥٥ - (ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «قال الله ﷿: أحبُّ عبادي إِليَّ: أعجلُهم فِطرًا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٠٠) في الصوم، باب ما جاء في تعجيل الإفطار، وإسناده ضعيف، ولكن له شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٣٧) قال: حدثنا الوليد. وفي (٢/٣٢٩) قال: حدثنا أبو عاصم. والترمذي (٧٠٠) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا الوليد بن مسلم. وفي (٧٠١) قال: حدثنا عبد الله بن عبد الرحمن. قال: أخبرنا أبو عاصم وأبو المغيرة. وابن خزيمة (٢٠٦٢) قال: حدثنا علي بن سهل الرملي. قال: حدثنا الوليد. (ح) قال: وحدثنا عمرو بن علي. قال: حدثنا أبو عاصم. ثلاثتهم - الوليد بن مسلم، وأبو عاصم الضحاك بن مخلد، وأبو المغيرة عبد القدوس بن الحجاج - عن الأوزاعي، عن قرة بن عبد الرحمن، عن الزهري، عن أبي سلمة، فذكره.\n* قال أبو عيسى الترمذي: هذا حديث حسن غريب.","vol":"6","page":375},{"text":"٤٥٥٦ - (م س ت د) مالك بن عامر أبو عطية - ﵀ -: قال: «دخلتُ أنا ومسروق [بن الأجدع] على عائشةَ أمِّ المؤمنين، فقلتُ: يا أمَّ المؤمنين، رَجُلانِ من أصحاب محمد - ﷺ-، أحدهما يعجِّلُ الإِفطار، ويعجِّل الصلاة، والآخرَ يؤخِّرُ الإِفطارَ ويؤخِّر الصلاةَ؟ قالت: أيُّهما الذي يُعجِّل الإِفطار ويعجِّل الصلاةَ؟ قال: قلنا: عبد الله بن مسعود، قالت: كذا كان يصنع رسولُ الله - ﷺ-» . ⦗٣٧٦⦘\nزاد في رواية: «والآخر أبو موسى» .\nوفي أخرى قال لها مسروق: «رجلانِ من أصحابِ محمد - ﷺ-، كلاهما لا يأْلُو عن الخير، أحدُهما يعجِّل المغربَ والإِفطارَ، والآخَرُ يُؤخِّرُ المغربَ والإفطارَ، فقالت: من يُعَجِّلُ المغربَ والإِفطارَ؟ قال: عبدُ الله، فقالت: هكذا كان رسولُ الله - ﷺ- يَصنعُ» . أخرجه مسلم، والنسائي، إِلا أن النسائي لم يُسَمِّ المغربَ، وقال: «الصلاةَ» . أخرج الترمذي، وأبو داود الرواية الأولى.\nوأخرجه النسائي عن مالك بن عامر، ولم يذكر معه مسروقًا، قال: «قلتُ لعائشةَ: فينا رجلان من أصحاب النبيِّ - ﷺ-، أحدُهما يعجِّلُ الإِفطارَ ويؤخِّرُ السَّحُورَ، والآخَرُ يُؤَخِّرُ الإِفطارَ ويُعَجِّلُ السَّحور ... وذكر الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يألو) في كذا: أي لا يُقَصِّر.\n_________\n(١) رواه مسلم رقم (١٠٩٩) في الصيام، باب فضل السحور وتأكيد استحبابه، وأبو داود رقم (٢٣٥٤) في الصوم، باب ما يستحب من تعجيل الفطر، والترمذي رقم (٧٠٢) في الصوم، باب ما جاء في تعجيل الإفطار، والنسائي ٤ / ١٤٣ و١٤٤ في الصوم، باب ذكر الاختلاف على سليمان بن مهران في حديث عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في الصوم (٩: ٨) عن يحيى بن يحيى وأبي كريب.\nكلاهما عن أبي معاوية و(٩: ٩) عن أبي كريب. عن يحيى بن أبي زائدة.\nكلاهما - عن الأعمش عن عمارة بن عمير عن أبي عطية. عن عائشة وأبو داود فيه الصوم (٢: ٢) عن مسدد والترمذي فيه الصيام (١١-ب: ٤) عن هناد عن أبي عطية عن عائشة. و(١١-ب: ٣) عن أحمد بن سليمان. عن. حسين بن علي. عن زائدة. عن الأعمش. عن أي عطية. عن عائشة. و(١١-ب: ١) عن محمد بن عبد الأعلى، عن خالد، عن شعبة و(١١-ب: ٢) عن ابن بشار عن عبد الرحمن، عن سفيان.\nكلاهما عن سليمان الأعمش، عن خيثمة عن أبي عطية عن عائشة نحوه تحغة الأشراف (١٢/٣٧٨) .","vol":"6","page":375},{"text":"٤٥٥٧ - (ط) مالك بن أنس - ﵀ -: أنه سمع عبد الكريم بن ⦗٣٧٧⦘ أبي المخارق يقول: «مِنْ عَمَلِ النبوةِ: تعجيلُ الفِطرِ، والاستيناءُ بالسَّحورِ» . أَخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاستيناء): التأني والتأخير.\n_________\n(١) ١ / ١٥٨ في قصر الصلاة، باب وضع اليدين إحداهما على الأخرى في الصلاة، وعبد الكريم بن أبي المخارق ضعيف، قال الزرقاني في \" شرح الموطأ \": قال في \" التهميد \" ضعيف متروك باتفاق أهل الحديث، لقيه مالك بمكة، وكان مؤدب كتاب، حسن السمت فغره منه سمته، ولم يكن من أهل بلده فيعرفه، فروى عنه من المرفوع هذا الحديث الواحد، فيه ثلاثة أحاديث، يتصل من غير رواية من وجوه صحاح، ولم يرو عنه حكمًا، إنما روى عنه ترغيبًا وفضلًا، قال الزرقاني: وروى الطبراني في \" الكبير \" بسند صحيح، عن ابن عباس: سمعت النبي ﷺ يقول: إنا معاشر الأنبياء أمرنا بتعجيل فطرنا، وتأخير سحورنا، وأن نضع أيماننا على شمائلنا في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (١/٤٥٣) عن عبد الكريم بن أبي المخارق البصري أنه قال: فذكره. قال الزرقاني في شرح الموطأ (١/٤٥٣) قال في التمهيد: ضعيف-أي عبد الكريم بن أبي المخارق - متروك باتفاق أهل الحديث، لقيه مالك بمكة وكان مؤدب كتاب حسن السمت فغره منه سمته ولم يكن من أهل بلده فيعرفه، فروى عنه من المرفوع في الموطأ هذا الحديث الواحد فيه ثلاثة أحاديث مرسلة يتصل من غير روايته من وجوه صحاح ولم يرو عنه حكما إنما روى عنه ترغيبا وفضلا، وكذلك غر الشافعي من إبراهيم بن أبي يحيى حذقه ونباهته فروى عنه وهو مجمع على ضعفه لكنه أيضَا لم يحتج به في حكم أفرده به. انتهى باختصار.\nوقد روى البخاري لعبد الكريم هذا في قيام الليل، ومسلم في مقدمة صحيحه وأصحاب السنن إلا أن النسائي ما روى له إلا قليلا مات سنة ست وعشرين ومائة.\nقال: الزرقاني أخرج الطبراني في الكبير بسند صحيح عن ابن عباس سمعت النبي يقول: «إنا معاشر الأنبياء أمرنا بتعجيل فطرنا وتأخير سحورنا وأن نضع أيماننا على شمائلنا في الصلاة» .","vol":"6","page":376},{"text":"<span data-type=\"title\" id=toc-910>النوع الثالث: فيما يفطر عليه</span>\n٤٥٥٨ - (ت د) أنس بن مالك - ﵁ -: قال: قال رسول الله - ﷺ-: «مَن وَجَدَ تمرًا فليفطر عليه، ومن لا، فليفطر على ماء، فإنَّ الماءَ طَهور» .\nوفي رواية قال: «كان رسولُ الله - ﷺ- يُفْطِرُ قبل أن يصليَ على رُطَبات، فإن لم تكن رُطَبات فتَمرات، فإِن لم تكن تمرات حَسا حَسواتٍ من ماء» . ⦗٣٧٨⦘ أخرجه الترمذي، وأخرج أبو داود الثانية (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٥٦) في الصوم، باب ما يفطر عليه، والترمذي رقم (٦٩٤) في الصوم، باب ما جاء ما يستحب عليه الإفطار، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٦٩٤)، والنسائي في الكبرى تحفة الأشراف (١٠٢٦)، وابن خزيمة (٢٠٦٦) .\nثلاثتهم - عن محمد بن عمر بن علي المقدمي وأما ابن خزيمة فقال: حدثنا محمد بن عمر وأبو بكر بن إسحاق، قالا: حدثنا سعيد بن عامر، قال: حدثنا شعبة، عن عبد العزيز بن صهيب، فذكره.\nوأخرجه أحمد (٣/١٦٤) . وأبو داود (٢٣٥٦) قال: حدثنا أحمد بن حنبل. والترمذي (٦٩٦) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد، وابن رافع - قالا: حدثنا عبد الرزاق، قال: حدثنا جعفر بن سليمان، قال: حدثني ثابت فذكره.\nقال أبو عيسى. الترمذي: حديث أنس لا نعلم أحدا رواه عن شعبة مثل هذا، غير سعيد بن عامر، وهو حديث غير محفوظ ولا نعلم له أصلا من حديث عبد العزيز بن صهيب عن أنس، وقد روى أصحاب شعبة هذا الحديث عن شعبة عن عاصم الأحول عن حفصة بنت سيرين، عن الرباب عن سلمان بن عامر عن النبي وهو أصح من حديث سعيد بن عامر وهكذا رووا عن شعبة عن عاصم عن حفصة بنت سيرين عن سلمان ولم يذكر فيه شعبة عن الرباب والصحيح ما رواه سفيان الثوري وابن عيينة وغير واحد: عن عاصم الأحول عن حفصة بنت سيرين عن الرباب عن سلمان بن عامر. وابن عون يقول: عن أم الرائح بنت صليع عن سلمان بن عامر والرباب هي أم الرائح.\nوقال الترمذي في الرواية الأخرى «كان النبي يفطر قبل أن يصلي على رطبات..» التي أخرجها أبو داود: هذا حديث حسن غريب.","vol":"6","page":377},{"text":"٤٥٥٩ - (ت د) سلمان (١) بن عامر الضبي: يبلغ به النبيَّ - ﷺ- قال: «إِذا أَفطرَ أحدُكُم فليفطرْ على تَمْر، فَإِنَّهُ بركة، فَإِن لم يَجدْ تمرًا فالماءُ، فَإِنَّهُ طَهور، وقال: الصَّدَقَةُ على المسكينِ صَدَقة، وهي على ذي الرَّحمِ ثِنْتَانِ: صدقة، وصِلة» . أخرجه الترمذي.\nوللترمذي، وأبي داود في أخرى إِلى قوله: «طَهور» . ولم يذكرا «فإِنَّهُ بركة» (٢) .\n_________\n(١) في المطبوع: سليمان، وهو خطأ.\n(٢) رواه أبو داود رقم (٢٣٥٥) في الصوم، باب ما يفطر عليه، والترمذي رقم (٦٥٨) في الزكاة، باب ما جاء في الصدقة على ذي القرابة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٢/٨٢٣) قال: حدثنا سفيان. وأحمد (٤/١٧) قال: حدثنا سفيان بن عيينة. وفيه (٤/١٧) قال: حدثنا وكيع، قال: حدثنا سفيان، وفي (٤/٨ -أ) قال: حدثنا أبو معاوية. والدارمي (١٧٠٨) قال: أخبرنا أبو النعمان، قال: حدثنا ثابت بن يزيد. وأبو داود (٢٣٥٥) قال: حدثنا مسدد، قال: حدثنا عبد الواحد بن زياد. وابن ماجه (١٦٩٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان، ومحمد بن فضيل. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد ابن فضيل. والترمذي (٦٥٨) قال: حدثنا قتيبة، قال: حدثنا سفيان بن عيينة. وفي (٦٩٥) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان الثوري. (ح) وحدثنا هناد، قال: حدثنا أبو معاوية. (ح) وحدثنا قتيبة، قال: أنبأنا سفيان بن عيينة. والنسائي في الكبرى الورقة (٤٣) قال: حدثنا يحيى بن حبيب بن عربي، قال: حدثنا حماد (ح) وأخبرنا قتيبة بن سعيد، قال: حدثنا سفيان. وابن خزيمة (٢٠٦٧) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. (ح) وحدثنا أحمد بن عبدة، قال: حدثنا حماد يعني ابن زيد. (ح) وحدثنا علي بن المنذر، قال: حدثنا ابن فضيل.\nثمانيتهم - سفيان بن عيينة، والثوري، وأبو معاوية، وثابت بن زيد، وعبد الواحد بن زياد، وعبد الرحيم ابن سليمان، ومحمد بن فضيل، وحماد بن زيد - عن عاصم الأحول.\n٢-وأخرجه أحمد (٤/١٨) قال: حدثنا عبد الرزاق. والنسائي في الكبرى الورقة (٤٣) قال: أخبرنا أحمد ابن حرب، قال: حدثنا ابن علية. (ح) وأخبرنا علي بن حجر، قال: أخبرنا قران بن تمام. (ح) وأخبرنا حسين بن محمد، قال: حدثنا خالد.\nأربعتهم - عبد الرزاق، وإسماعيل بن علية، وقران بن تمام، وخالد بن الحارث - عن هشام بن حسان.\nكلاهما - عاصم الأحول، وهشام بن حسان - عن حفصة بنت سيرين، عن الرباب أم الرائح، فذكرته.\n* وأخرجه أحمد (٤/١٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عاصم. والنسائي في الكبرى الورقة (٤٣) قال: أخبرنا سليمان بن عبيد الله، قال: أخبرنا أبو قتيبة، قال: حدثنا شعبة، عن هشام. (ح) وأخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة، عن عاصم. (ح) وأخبرنا إبراهيم بن يعقوب، قال: حدثنا سعيد بن عامر، عن شعبة عن خالد.\nثلاثتهم - عاصم الأحول، وهشام بن حسان، وخالد الحذاء - عن حفصة، عن سلمان بن عامر، عن النبي، -ﷺ-، به ليس فيه الرباب أم الرائح.\n* وأخرجه أحمد (٤/١٧) قال: حدثنا محمد بن جعفر. والنسائي في الكبرى الورقة (٤٣) قال: أخبرنا عبد الله بن الهيثم، قال: حدثنا يوسف بن يعقوب، وحماد بن مسعدة.\nثلاثتهم - محمد بن جعفر، ويوسف، وحماد - عن هشام، عن حفصة، عن الرباب الضبية، عن سلمان بن عامر الضبي به موقوفا.\n* قال هشام: وحدثني عاصم، أن حفصة ترفعه إلى النبي -ﷺ- يعني عن الرباب عن سلمان.\n* وأخرجه النسائي في الكبرى الورقة (٤٣) قال: أخبرنا عبد الله بن الهيثم، قال: حدثنا حماد بن مسعدة، عن هشام، عن حفصة، عن سلمان، فذكره موقوفا.\n* رواية سفيان بن عيينة: «إذا أفطر أحدكم فليفطر على تمر فإنه بركة الحديث» .\n* قال النسائي: لا أعلم أحدا روى هذا الحديث: فإنه بركة. غير سفيان بن عيينة. السنن الكبرى الورقة (٤٣) .","vol":"6","page":378},{"text":"<span data-type=\"title\" id=toc-911>النوع الرابع: في الدعاء عند الإفطار</span>\n٤٥٦٠ - (د) معاذ بن زهرة: بلغه أَنَّ رسولَ الله - ﷺ- «كان إِذا أفطر قال: اللهم لك صُمْتُ، وعلى رِزْقِكَ أَفْطَرْتُ» . أخرجه أبو داود، وهو مرسل (١) .\n_________\n(١) رقم (٢٣٥٨) في الصوم، باب القول عند الإفطار، مرسلًا، ولكن للحديث شواهد يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٥٨) حدثنا مسدد، ثنا هشيم، عن حصين، عن معاذ بن زهرة أنه بلغه أن النبي فذكره.\nقلت: وأورده أبو داود في المراسيل (٩١) وعن معاذ بن زهرة أنه بلغه فذكره.\nوأورد الحافظ في تهذيب التهذيب الحديث في ترجمته فقال أرسل عن النبي في القول عند الإفطار.","vol":"6","page":378},{"text":"٤٥٦١ - (د) مروان بن سالم المقفع: قال: «رأيتُ ابنَ عمر يقبض على لحيته، فيقطعُ ما زاد على الكفِّ، وقال: كان رسولُ الله -ﷺ- إِذا أفطر ⦗٣٧٩⦘ قال: ذَهَبَ الظَّمأُ، وابْتَلَّتِ العُرُوقُ، وثَبَتَ الأجرُ إِن شاءَ اللهُ» . أخرجه أبو داود (١) .\nزاد رزين: «الحمدُ لله» . في أول الحديث.\n_________\n(١) رقم (٢٣٥٧) في الصوم، باب القول عند الإفطار، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٥٧) قال: حدثنا عبد الله بن محمد بن يحيى. والنسائي في عمل اليوم والليلة (٢٩٩) قال: أخبرني قريش بن عبد الرحمن.\nكلاهما - عبد الله بن محمد، وقريش بن عبد الرحمن - قالا: حدثنا علي بن الحسن هو ابن شقيق، قال: أخبرنا الحسين بن واقد، قال: حدثنا مروان، يعني ابن سالم المقفع، فذكره.\nقلت: حسن إسناده الدارقطني في السنن، وذكر الحديث الحافظ في تهذيب التهذيب من ترجمته وقال: ذكره ابن حبان في الثقات مما يشعر انفراد ابن حبان بتوثيقه، وابن حبان معروف بتوثيق المجهولين فلا يعتمد توثيقه عند انفراده.","vol":"6","page":378},{"text":"<span data-type=\"title\" id=toc-912>الفرع الثالث: ترك الوصال</span>\n٤٥٦٢ - (خ م ط د) عبد الله بن عمر - ﵄ -: أن النبيَّ - ﷺ- «نهى عن الوصال، قالوا: إِنكَ تُوَاصِلُ؟ قال: إِني لَسْتُ كهيئتِكُم، إِني أُطْعَم وأُسْقَى» . وفي رواية: «لستُ مِثْلَكم» . أخرجه البخاري، ومسلم.\nوللبخاري: «أن النبيَّ - ﷺ- واصل، فواصل الناسُ، فشقَّ عليهم، فنهاهم رسولُ الله - ﷺ- أن يُواصلوا، قالوا: إِنَّكَ تُوَاصِلُ؟ قال: لَستُ كهيئتكم، إِني أَظَلُّ أُطعَم وأُسْقَى» .\nوأخرج الموطأ، وأبو داود الرواية الأولى (١) . ⦗٣٨٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوِصَال): المواصلة في الصوم: هو أن يصوم يومين أو ثلاثة لا يفطر فيها.\n(أُطْعَمُ وأُسْقَى): أي: أعان على الصوم وأقوى عليه، فيكون ذلك بمنزلة الطعام والشراب لكم.\n_________\n(١) رواه البخاري ٤ / ١١٩ في الصوم، باب بركة السحور من غير إيجاب، وباب الوصال ومن قال: ليس في الليل صيام، ومسلم رقم (١١٠٢) في الصيام، باب النهي عن الوصال في الصوم، والموطأ ١ / ٣٠٠ في الصيام، باب النهي عن الوصال في الصيام، وأبو داود رقم (٢٣٦٠) في الصوم، باب في الوصال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٢٠٠)، وأحمد (٢/٢١) (٤٧٢١) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٢٣) (٤٧٥٢) قال: حدثنا وكيع، عن العمري. وفي (٢/١٠٢) (٥٧٩٥) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. وفي (٢/١١٢) (٥٩١٧) قال: حدثنا إسحاق، قال: حدثنا مالك. وفي (٢/١٢٨) (٦١٢٥) قال: حدثنا عبد الوهاب بن عطاء، قال: حدثنا مالك بن أنس. وفي (٢/١٤٣) (٦٢٩٩) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. وفي (٢/١٥٣) (٦٤١٣) قال: حدثنا عبد الصمد، قال: حدثنا أبي، قال: حدثنا أيوب. وعبد ابن حميد (٧٥٥) قال: حدثنا محمد ابن عبيد، قال: حدثنا عبيد الله. والبخاري (٣/٣٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية. وفي (٣/٤٨) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٣/١٣٣لاقال: حدثنا يحيى ابن يحيى، قال: قرأت على مالك. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا عبد الله ابن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله. (ح) وحدثنا عبد الوارث بن عبد الصمد، قال: دحثني أبي، عن جدي، عن أيوب، وأبو داود (٢٣٦٠) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك. والنسائي في الكبرى تحفة الأشراف (٨٢١٦) عن أبي قدامة، عبيد الله بن سعيد، عن يحيى بن سعيد، عن عبيد الله.\nخمستهم - مالك، وعبيد الله بن عمر، وعبد الله بن عمر العمري، وأيوب، وجويرية بن أسماء - عن نافع، فذكره.","vol":"6","page":379},{"text":"٤٥٦٣ - (خ م ت) أنس بن مالك - ﵁ -: قال: «واصل رسولُ الله - ﷺ- في آخرِ شهرِ رمضانَ، فواصل ناسٌ من المسلمين، فبَلَغَهُ ذلك، فقال: لو مُدَّ لنا الشهرُ لواصلنا وِصالًا يَدَعُ المتعمِّقون تَعَمُّقَهم، إِنكم لستم مِثْلي - أو قال: لَسْتُ مثلَكم - إِني أظلُّ يُطعمني ربي ويَسقيني» .\nوفي رواية قال: قال النبيُّ - ﷺ-: «لا تُوَاصِلوا، قالوا: إِنَّكَ تُوَاصِلُ؟ قال: لَستُ كأحد منكم، إِني أبيتُ أُطْعَم، وأسْقَى» . أخرجه البخاري ومسلم.\nوأخرج الترمذي الثانية، وقال: «إِن ربي يُطعمني ويَسقيني» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المتعَمِّقُون): المتَعَمِّق في الأمر: المبالغ فيه، المجاوز للحد.\n_________\n(١) رواه البخاري ٤ / ١٧٦ في الصوم، باب الوصال، وفي التمني، باب ما يجوز من اللو، ومسلم رقم (١١٠٤) في الصوم، باب النهي عن الوصل في الصوم، والترمذي رقم (٧٧٨) في الصوم، باب ما جاء في كراهية الوصال للصائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٤) قال: حدثنا ابن أبي عدي. وفي (٣/٢٠٠) قال: حدثنا يزيد. والبخاري (٩/١٠٦) قال: حدثنا عياش بن الوليد، قال: حدثنا عبد الأعلى. ومسلم (٣/١٣٤) قال: حدثنا عاصم بن النضر التيمي، قال: حدثنا خالد بن الحارث. وابن خزيمة (٢٠٧٠) قال: حدثنا عمرو بن علي، قال: حدثنا خالد بن الحارث (ح) وحدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي.\nأربعتهم - ابن أبي عدي، ويزيد، وعبد الأعلى، وخالد - عن حميد.\n٢- وأخرجه أحمد (٣/٢٥٣) قال: حدثنا عفان،وعبد بن حميد (١٣٥٣) قال: حدثني سليمان بن حرب.\nكلاهما - عفان، وسلميان - قالا: حدثنا حماد بن سلمة.\nكلاهما - حميد، وحماد - عن ثابت، فذكره.","vol":"6","page":380},{"text":"٤٥٦٤ - (خ م) عائشة - ﵂ -: قالت: «نهاهم رسولُ الله - ﷺ- عن الوِصَال رحمة لهم، فقالوا: إِنَّكَ تُوَاصِلُ؟ قال: إِني لَسْتُ كهيئتكم، إني يطعمني ربي، ويسقيني» . أخرجه البخاري ومسلم، إِلا أن البخاري قال: «نَهى»، ولم يقل: «نهاهم»، وقال: ولم يذكر عثمانُ - يعني: ابنَ أبي شيبة - أحدُ رواته «رحمة لهم» (١) .\n_________\n(١) رواه البخاري ٤ / ١٧٧ في الصوم، باب الوصال، ومسلم رقم (١١٠٥) في الصيام، باب النهي عن الوصال في الصوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٤٨) قال: حدثنا عثمان بن أبي شيبة، ومحمد. ومسلم (٣/١٣٤) قال: حدثنا إسحاق بن إبراهيم، وعثمان بن أبي شيبة والنسائي في الكبرى تحفة الأشراف (١٢/١٧٠٤٧) عن إسحاق بن إبراهيم.\nثلاثتهم - عثمان بن أبي شيبة، ومحمد بن سلام، وإسحاق بن إبراهيم - عن عبدة بن سليمان، عن هشام ابن عروة، عن أبيه،فذكره.","vol":"6","page":381},{"text":"٤٥٦٥ - (خ م ط) أبو هريرة - ﵁ -: قال: «نهى رسولُ الله - ﷺ- عن الوِصال في الصوم، فقال له رَجُل من المسلمين: إِنكَ تُوَاصِل يا رسولَ الله؟ قال: وأيُّكم مثلي؟ إِني أبيتُ يُطعمني ربي ويَسقيني، فلما أَبَوْا أَن يَنْتَهُوا عن الوصال وَاصَلَ بهم يومًا، ثم يومًا، ثم رأوا الهلال، فقال: لو تأخَّرَ لزدتُكم، كالتنكيل لهم حين أبَوْا أن ينتهوا» . أخرجه البخاري ومسلم.\nوللبخاري: أن النبيَّ - ﷺ- قال: «إِيَّاكم والوِصَال - مرتين - فقيل: إِنَّكَ تُوَاصِلُ؟ قال: إِني أبيتُ يُطعمني ربي ويَسقيني، فاكْلَفُوا من الأعمال ما تُطيقُون» . ولمسلم نحوه، ولم يقل: «مرتين»، وقال: «إِنَّكم لَستُم في ذلك مثلي» . ⦗٣٨٢⦘\nوله في أخرى مثله، وقال: «اكْلَفُوا مالَكُم به طاقة» .\nوأَخرج الموطأ رواية البخاري إِلى قوله: «ويسقيني» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كالتَّنكيل) نَكَّلَ به: إذا جعله عبرة لغيره، وقيل: هو العقوبة.\n_________\n(١) رواه البخاري ٤ / ١٧٩ في الصوم، باب التنكيل لمن أكثر الوصال، وفي المحاربين، باب كم التعزير والأدب، وفي الاعتصام، باب ما يكره من التعمق والتنازع في العلم والغلو في الدين، ومسلم رقم (١١٠٣) في الصيام، باب النهي عن الوصال في الصوم، والموطأ ١ / ٣٠١ في الصيام، باب النهي عن الوصال في الصيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦١) قال: حدثنا ابن نمير ويزيد. قالا: أخبرنا محمد وفي (٢/٢٨١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري. وفي (٢/٥١٦) فال: حدثنا روح. قال: حدثنا صالح. قال: أخبرنا ابن شهاب.\nوالدارمي (١٧١٣) قال: حدثنا عبد الله بن صالح. قال: حدثنا الليث. قال: حدثني عقيل، عن ابن شهاب والبخاري (٣/٤٨) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. وفي (٨/٢١٦) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. وفي (٩/١١٩) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام. قال: أخبرنا معمر، عن الزهري. ومسلم (٣/١٣٣) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب. والنسائي في الكبرى الورقة (٤٣-أ) قال: أخبرنا عمرو بن عثمان قال: حدثنا أبي، عن شعيب، عن الزهري.\nكلاهما - محمد بن عمرو، وابن شهاب الزهري - عن أبي سلمة بن عبد الرحمن، فذكره\n* أخرجه النسائي في الكبرى الورقة (٤٣-أ) قال: أخبرنا عبد الرحمن بن إبراهيم، عن الوليد. قال: حدثنا عبد الرحمن بن نمر، عن الزهري. قال: حدثنا سعيد وأبو سلمة، أن أبا هريرة قال: فذكراه.\n* وأخرجه البخاري (٩/١٠٦) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. وقال الليث: حدثني عبد الرحمن بن خالد، عن ابن شهاب، أن سعيد بن المسيب أخبره، أن أبا هريرة قال: فذكره. ليس فيه: أبو سلمة.","vol":"6","page":381},{"text":"٤٥٦٦ - (خ د) أبو سعيد الخدري - ﵁ -: أنه سمعَ رسولَ الله - ﷺ- يقول: «لا تواصلوا، فأيُّكم أرادَ أن يُوَاصِلَ فليُواصِلْ حتى السحَرِ، قالوا: فَإِنَّكَ تُوَاصِلُ يا رسولَ الله؟ فقال: إِني لَستُ كهيئتكم، إِني أَبِيتُ لي مُطعِم يُطعمني، وساقٍ يَسقيني» . أَخرجه البخاري، وأبو داود (١) .\nولم أجد هذا الحديث في كتاب الحميديِّ، وقد ذكره البخاري في «كتاب الصوم»، في «باب الوصال» بعد حديث أنس، ولا أعلم سبب سُقُوطه من كتاب الحميديِّ الذي قرأتُهُ ونقلتُ منه، ولعله يقعُ في نسخة أخرى لكتابه، أو أنَّهُ لم يكن في كتاب البخاري الذي رواه الحميديُّ، ونقل منه، والله أعلم.\n_________\n(١) رواه البخاري ٤ / ١٧٧ في الصوم، باب الوصل، وباب الوصال إلى السحر، وأبو داود رقم (٢٣٦١) في الصوم، باب في الوصال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٨) قال: حدثنا قتيبة،قال: حدثنا بكر بن مضر. وفي (٣/٨٧) قال: حدثنا أبو سعيد، قال: حدثنا عبد الله بن جعفر. والدارمي (١٧١٢) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث. والبخاري (٣/٤٨) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، وفي (٣/٤٩) قال: حدثنا ربراهيم بن حمزة، قال: حدثنا ابن أبي حازم. وأبو داود (٢٣٦١) قال: حدثنا قتيبة بن سعيد، أن بكر بن مضر حدثهم. وابن خزيمة (٢٠٧٣) قال: أخبرني محمد بن عبد الله بن عبد الحكم، أن ابن وهب أخبرهم، قال: أخبرني عمرو بن مالك الشرعبي\nخمستهم - بكر بن مضر، وعبد الله بن جعفر، والليث، وعبد العزيز بن أبي حازم، وعمرو بن مالك - عن يزيد بن عبد الله بن الهاد، عن عبد الله بن خباب، فذكره.","vol":"6","page":382},{"text":"<span data-type=\"title\" id=toc-913>الفرع الرابع: في الجنابة</span>\n٤٥٦٧ - (خ م ط د ت س) عائشة، وأم سلمة - ﵄ -: قالتا: «إن كان رسولُ الله - ﷺ- ليصبحُ جُنُبًا من جِمَاع، غيرِ احتلام، في رمضان ثم يصومُ» .\nوفي أخرى عن عبد الرحمن بن أبي بكر: «أَن مَرْوانَ أرسله إِلى أمِّ سلمةَ، يسألُ عن الرَّجُلِ يصبح جُنُبًا، أيصومُ؟ فقالت: كان رسولُ الله - ﷺ- يُصْبِحُ جُنُبًا من جماع، لا حُلْم، ثم لا يفطر، ولا يقضي» .\nوفي أخرى قالت عائشة: «كانَ النبيُّ - ﷺ- يُدْرِكُهُ الفجرُ في رمضانَ جُنُبًا من غير حُلْم، فيغتسلُ ويصومُ» . أخرجه البخاري، ومسلم.\nوفي رواية للبخاري: قال أبو بكر بن عبد الرحمن: «كنتُ أَنا وأبي، فذهبتُ معه حتى دخلنا على عائشةَ، فقالت: أشهدُ على رسولِ الله - ﷺ-: إِن كان ليصبِحُ جُنُبًا من جِمَاع غيرِ احتلام، ثم يصوم، ثم دخلنا على أمِّ سلمةَ، فقالت مثلَ ذلك» .\nوفي أخرى لمسلم: أن أمَّ سلمةَ قالت: «كان رسولُ الله - ﷺ- يصبح جُنُبًا من غيرِ احتلام، ثم يصوم» . ⦗٣٨٤⦘\nوفي أخرى للبخاري عن أبي بكر بن عبد الرحمن: «أن أبا عبد الرحمن: أخبر مروانَ: أن عائشةَ وأمَّ سلمةَ أخبرتاه: أَنَّ رسولَ الله - ﷺ- كان يدركه الفجر، وهو جُنُب من أهله، ثم يغتسل ويصوم، فقال مروانُ لعبد الرحمن: أَقْسِمُ بالله لَتَقْرَعَنَّ (١) بها أبا هريرة، ومروانُ يومئذ على المدينة، قال أبو بكر: فكره ذلك عبد الرحمن، ثم قُدِّرَ لنا أن نجتمع بذي الحُلَيفة، وكانت لأبي هريرة هنالك أرض، فقال عبد الرحمن لأبي هريرة: إِني ذاكر لك أمرًا، ولولا مروانُ أقسمَ عَليَّ فيه لم أَذْكُر قولُ عائشةَ وأمِّ سلمة، فقال: كذلك حدَّثني الفضلُ بنُ العباس (٢)، وهو أعلم» .\nقال البخاري: وقال همام: حدَّثني عبدُ الله بن عمر عن أبي هريرة: «كان النبيُّ - ﷺ- يأمر بالفطر»، والأول أسند (٣) .\nوفي رواية عبد الملك بن أَبي بكر بن عبد الرحمن عن أبي بكر عند مسلم قال: «سمعتُ أبا هريرة يَقُصُّ يقول في قصصه: من أَدركه الفجرُ جُنُبًا فلا يصوم، فذكرت ذلك لعبد الرحمن - يعني: لأبيه - فأنكرَ ذلك، فانطلق عبدُ الرحمن، وانطلقتُ معه، حتى دخلنا على عائشة، وأمِّ سلمة ⦗٣٨٥⦘ فسألهما عبدُ الرحمن عن ذلك؟ فكلتاهما قالتا: كان رسولُ الله - ﷺ- يصبح جُنُبًا من غير حُلْم، ثم يَصُومُ، قال: فانطلقنا حتى دخلنا على مروان، فذكر ذلك له عبدُ الرحمن، فقال مروانُ: عَزَمْتُ عليكَ إِلا ما ذهبتَ إِلى أبي هريرة وَرَدَدْتَّ عليه ما يقول، قال: فجئنا أبا هريرة - وأبو بكر حاضر ذلك كلَّه - فَذَكَرَ له عبدُ الرحمن، فقال أبو هريرةَ: أهما قالتا لك؟ قال نعم، قال: هما أعلم. ثم ردَّ أبو هريرة ما كان يقول في ذلك إِلى الفضل بن العباس، فقال أبو هريرة: سمعتُ ذلك من الفضل، ولم أسمعه من النبيِّ - ﷺ-، قال: فرجع أبو هريرة عما كان يقول في ذلك» .\nقال يحيى بن سعيد: قلتُ لعبد الملك: أقالتا «في رمضان؟» . قال: كذلك «[كان] يصبحُ جُنُبًا من غير حُلْم، ثم يصومُ» .\nوفي رواية أخرى لمسلم عن عائشةَ: «أن رجلًا جاء إِلى النبيِّ - ﷺ- يسْتَفْتِيه - وهي تسمعُ من وراء الباب - فقال: يا رسولَ الله: تدركني الصلاةُ وأنا جُنُب فأصوم، فقال رسولُ الله - ﷺ-: وأَنا تُدركني الصلاةُ وأنا جُنُب فأصوم، فقال: لَسْتَ مثلنا يا رسولَ الله، قد غَفَرَ الله لك ما تقدَّم من ذَنْبكَ وما تَأخَّرَ، فقال: والله إِني لأرْجُو أن أكونَ أخشاكم لله، وأعلَمكم بما أَتَّقِي» .\nوأخرج الموطأ الرواية الأولى، وله في أخرى مثلها، ولم يذكر «في رمضانَ» . ⦗٣٨٦⦘\nوله في أخرى عن أبي بكر بن عبد الرحمن قال: «كنتُ أَنا وأبي عند مروانَ بن الحكم وهو أميرُ المدينة، فذُكِرَ له أنَّ أبا هريرةَ يقولُ: من أَصبحَ جُنُبًا أفطر ذلك اليوم، فقال مروانُ: أَقسمتُ عليك يا عبدَ الرحمن (٤) لتذهبنَّ إِلى أُمَّي المؤمنين: عائشةَ، وأمِّ سلمةَ فلْتسألنَّهما عن ذلك، فَذَهَبَ عبدُ الرحمن وذَهَبْتُ معه، حتى دخلنا على عائشةَ، فسلَّم عليها، ثم قال: يا أمَّ المؤمنين، إِنا كنا عند مروانَ بنِ الحكم، فذُكر له: أن أبا هريرةَ يقول: من أصبح جُنُبًا أفطر ذلك اليوم، قالت عائشةُ: ليس كما قال أبو هريرة يا عبدَ الرحمن، أترغبُ عما كان رسولُ الله - ﷺ- يصنع؟ قال عبد الرحمن: لا والله، قالت عائشة: فأَشهدُ على رسولِ الله - ﷺ-: أنه كان يُصْبح جُنُبًا من جماع، غيرِ احتلام، ثم يصومُ ذلك اليوم، قال: ثم خرجنا حتى دخلنا على أمِّ سلمة، فسألها عن ذلك؟ فقالت كما قالت عائشةُ، قال: فخرجنا حتى جئنا مروانَ بنَ الحكم، فذكر له عبد الرحمن ما قالتا، فقال مروانُ: أقسمتُ عليكَ يا أبا محمد لتركبنَّ دابتي، فإنها واقفة بالباب، فلتذهبنَّ إِلى أبي هريرة، فإنه بأرضه بالعقيق، فلَتخبرنَّه ذلك، فركب عبد الرحمن وركبت معه، حتى أَتينا أبا هريرةَ، فتحدَّثَ معهُ عبدُ الرحمن ساعة، ثم ذكر له ذلك، فقال أبو هريرة: لا علم لي بذلك، إنما أخبرنيه مخبر» .\nوأخرج الموطأ أيضًا رواية مسلم الآخرة، وقال فيها: «إِني أصبحُ ⦗٣٨٧⦘ جُنُبًا وأنا أريدُ الصيام، فقال له رسولُ الله - ﷺ-: أنا أصبح جُنُبًا وأَنا أُريدُ الصيامَ، فأغتسلُ، وأصومُ» .\nوأخرج أبو داود عن عائشةَ، وأمِّ سلمةَ: «كان رسولُ الله - ﷺ- يُصْبِحُ جُنُبًا - قال عبدُ الله الأذرَمي في حديثه -: في رمضانَ، من جماع غيرِ احتلام، ثم يصومُ» .\nقال أبو داود: ما أَقَلَّ من يقول هذه الكلمة، يعني: «يصبحُ جُنُبًا في رمضان»، وإنما الحديث: «أن النبيَّ - ﷺ- كان يصبح وهو صائم» .\nوأخرج الرواية الآخرة التي لمسلم، وقال فيها: «إِني أصبحتُ جُنُبًا، وإني أريدُ الصيام، فقال له رسولُ الله - ﷺ-: وأَنا أُصبح جُنُبًا، وأنا أريدُ الصيام، فأغتسلُ وأصومُ ... وذكر الحديث» . وقال في آخره: «وأعلمُكم بما أَتَّبِعُ» .\nوفي رواية الترمذي عن عائشةَ، وأمِّ سلمةَ: «أن النبيَّ - ﷺ- كان يدركه الفجر وهو جُنُب من أهله، ثم يغتسلُ، ويصوم» .\nوفي رواية النسائي: قال سليمانُ بنُ يسار: «دخلتُ على أمِّ سلمةَ، فحدَّثَتْني: أَنَّ رسولَ الله - ﷺ- كان يصبحُ جُنُبًا من غيرِ احتلام، ثم يصوم» .\nوحدَّثنا مع هذا الحديث أنها حَدَّثَتْهُ: «أنها قَرَّبت إِلى النبيِّ - ﷺ ⦗٣٨٨⦘ مَشْويًّا، فأكل منه، ثم قام إِلى الصلاة ولم يتوضأ» (٥) .\n_________\n(١) وفي بعض النسخ: لتفزعن، من الفزع وهو الخوف.\n(٢) وخبر أبي هريرة عن الفضل منسوخ، لأن الله تعالى عند ابتداء فرض الصيام كان منع في ليل الصوم من الأكل والشرب والجماع بعد النوم، ثم أباح الله ذلك كله إلى طلوع الفجر، فدل على أن حديث عائشة ناسخ لحديث الفضل، ولم يبلغ الفضل ولا أبا هريرة الناسخ، فاستمر أبو هريرة على الفتيا به، ثم رجع عنه بعد ذلك لما بلغه، وفي الحديث فوائد انظرها في \" الفتح \" ٤ / ١٢٨.\n(٣) انظر \" الفتح \" ٤ / ١٢٥ و١٢٦.\n(٤) في الأصل: يا أبا عبد الرحمن، وهو خطأ، والتصحيح من الموطأ وكتب الرجال.\n(٥) رواه البخاري ٤ / ١٢٣ في الصوم، باب الصائم يصبح جنبًا، وباب اغتسال الصائم، ومسلم رقم (١١٠٩) في الصيام، باب صحة صوم من طلع عليه الفجر وهو جنب، والموطأ ١ / ٢٩١ في الصيام، باب ما جاء في صيام الذي يصبح جنبًا في رمضان، وأبو داود رقم (٢٣٨٨) و(٢٣٨٩) في الصوم، باب فيمن أصبح جنبًا في شهر رمضان، والترمذي رقم (٧٧٩) في الصوم، باب ما جاء في الجنب يدركه الفجر وهو يريد الصوم، والنسائي ١ / ١٠٨ في الطهارة، باب ترك الوضوء مما غيرت النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٧٩) قال: حدثنا حسين بن محمد. قال: حدثنا الفضيل، يعني ابن سليمان. والنسائي في الكبرى تحفة الأشراف. (١١/١٦١٣٩) عن هارون بن عبد الله. عن أبي بكر الحنفي.\nكلاهما - الفضيل بن سليمان، وأبو بكر الحنفي - عن خثيم بن عراك بن مالك، عن سليمان بن يسار، فذكره.\nورواه أيضا عبد الرحمن بن الحارث. عن أم سلمة وعائشة.\nأخرجه أحمد (٦/٣٠٨) قال: حدثنا عبد الرزاق وابن بكر. قالا: أخبرنا ابن جريج. وفي (٦/٣١٣) قال: حدثنا روح. قال: حدثنا ابن جريج. والدارمي (١٧٣٢) قال: أخبرنا أبو عاصم. قال: حدثنا عبد الملك، يعني ابن جريج. والنسائي في الكبرى الورقة (٤٠-أ) قال: أخبرنا يوسف بن سعيد. قال: حدثنا حجاج، عن ابن جريج. (ح) وأخبرني شعيب بن شعيب بن إسحاق قال: حدثنا مروان. قال: حدثنا ليث، وهو ابن سعد.\nكلاهما - ابن جريج، وليث بن سعد - عن ابن شهاب الزهري، عن أبي بكر بن عبد الرحمن، عن أبيه، فذكره.\n* قال ابن جريج: حدثني ابن شهاب.\n* أخرجه أحمد (٦/٢٤٥، ٣١٢) قال: حدثنا روح. قال: حدثنا سعيد. وفي (٦/٣١٢) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد. والنسائي في الكبرى الورقة (٤٠-أ) قال: أخبرنا أحمد بن حفص ابن عبد الله. قال: حدثني أبي. قال: حدثني إبراهيم، عن الحجاج. (ح) وأخبرني زكريا بن يحيى. قال: حدثنا عمرو بن عيسى. قال: حدثنا عبد الأعلى. قال: حدثنا سعيد.\nكلاهما - سعيد، والحجاج بن الحجاج - عن قتادة، عن عبد ربه، عن أبي عياض، عن عبد الرحمن بن الحارث بن هشام، أن مروان بن الحكم بعثه إلى أم سلمة وعائشة. قال: فلقيت غلامها نافعا فأرسلته إليها فسألها. قال: فرجع إلي فأخبرني أنها قالت: إن نبي الله -ﷺ- كان يصبح جنبا ويصبح صائما.\nقال: ثم بعثني إلى عائشة. فلقيت غلامها ذكوان فأرسلته إليها فرجع إلى فأخبرني أنها قالت: إن نبي الله -ﷺ- كان يصبح جنبا من جماع غير احتلام ثم يصبح صائما. قال: فأتيت مروان فأخبرته. فقال: أقسمت عليك لتأتين أبا هريرة فلتخبرنه به. فأتيته فأخبرته. فقال: هن أعلم.\n* في رواية زكريا بن يحيى: عبد رب. وفيه فلقيت غلامها ولم يسمه.\n* وأخرجه أحمد (٦/٣١٢) قال: حدثنا عفان. قال: حدثنا همام، عن قتادة، أن أبا عياض، حدث أن مروان بعث إلى أم سلمة زوج النبي -ﷺ-، فذكره. ليس فيه عبد الرحمن بن الحارث.\n* وأخرجه البخاري (٣/٣٨) قال: حدثنا أبو اليمان. والنسائي في الكبرى الورقة (٤٠-أ) قال: أخبرنا أحمد بن محمد بن المغيرة. قال: حدثنا أبو حيوة.\nكلاهما - أبو اليمان، وأبو حيوة شريح بن يزيد - عن شعيب بن أبي حمزة.\nوفي رواية عن الزهري قال: أخبرني أبو بكر بن عبد الرحمن بن الحارث بن هشام أن أباه عبد الرحمن أخبره مروان أن عائشة وأم سلمة أخبرتاه، فذكره.\n* وأخرجه النسائي في الكبرى الورقة (٤٠ - أ) قال: أخبرنا محمد بن المثنى ومحمد بن بشار. قالا: حدثنا عبد الوهاب. قال: حدثنا وذكر خالدا، عن أبي قلابة، عن عبد الرحمن بن الحارث، أن أبا هريرة كان يقول: من أصبح جنبا فليفطر. فأرسل مروان إلى عائشة فقالت: كان رسول الله -ﷺ- يصبح جنبا من جماع غبر حلم ثم يصوم. ثم أتى أم سلمة.. الحديث.\n* وأخرجه النسائي في الكبرى الورقة (٤٠ -أ) قال: أخبرنا زكريا بن يحيى. قال: حدثنا وهب بن بقية. قال: أخبرنا خالد، عن خالد، عن أبي قلابة، عن عائشة، أن رسول الله -ﷺ- كان يصبح جنبا من غير احتلام ثم يصبح صائما. مرسل ليس فيه عبد الرحمن بن الحارث.\n* وأخرجه أحمد (٦/٧١) قال: حدثنا عبد الصمد. قال: حدثنا شعبة. قال: حدثنا ابن أبي السفر، عن الشعبي. وفي (٦/٩٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن الحكم، عن أبي بكر ابن عبد الرحمن. وفي (٦/١١٢) قال: حدثنا أبو نعيم. قال: حدثنا زكريا، عن عامر. وفي (٦/٣١٣) قال: حدثنا روح. قال: حدثنا صالح. قال: حدثنا ابن شهاب، عن أبي بكر بن عبد الرحمن. والنسائي في الكبرى الورقة (٤٠- أ) قال: أخبرنا جعفر بن مسافر. قال: حدثنا ابن أبي فديك. قال: حدثنا ابن أبي ذئب، عن عمر بن أبي بكر بن عبد الرحمن، عن أبيه. وفي الورقة (٤٠- ب) قال: أخبرني زكريا بن يحيى. قال: حدثنا أبو حفص. قال: وسمعت يحيى يقول: أنا سمعت مجالدا يحدث عن عامر. (ح) وأخبرنا الحسن بن محمد. قال: حدثنا أبو عابد. عن شعبة. قال: حدثني عبد الله بن أبي السفر. عن الشعبي. (ح) وأخبرني عثمان بن عبد الله. قال: حدثنا عمرو بن عون. قال: ح أخبرنا خالد. عنه مغيرة. عن الشعبي (ح) وأخبرنا عبد الرحمن بن محمد. قال: حدثنا إسحاق الأزرق، عن زكريا، عن الشعبي. (ح) وأخبرنا محمد بن بشار. قال: حدثنا محمد. قال: حدثنا شعبة، عن الحكم، عن أبي بكر بن عبد الرحمن.\nكلاهما - عامر الشعبي، وأبو بكر بن عبد الرحمن - عن عبد الرحمن بن الحارث بن هشام، فذكره عن عائشة. ليس فيه أم سلمة.\n* وأخرجه أحمد (٦/١٧٠) قال: حدثنا هشيم، عن سيار. والنسائي في الكبرى الورقة (٤٠-ب) قال: أخبرني محمد بن قدامة. قال: حدثني جرير، عن مغيرة (ح) وأخبرني يعقوب بن ماهان. قال: حدثنا هشيم. قال: أخبرنا سيار. (ح) وأخبرنا زكريا بن يحيى. قال: حدثنا عمرو بن عيسى. قال: حدثنا عبد الأعلى. قال: حدثنا سعيد، عن عاصم الأحول.\nثلاثتهم - سيار، ومغيرة، وعاصم - عن الشعبي، عن عائشة، فذكرته.\nليس فيه عبد الرحمن بن الحارث.\n* وفي حديث عاصم، عن الشعبي، أن عائشة حدثت، فذكره.\n* وأخرجه أحمد (٦/٣١٣) قال: حدثنا روح. قال: حدثنا صالح. قال: حدثنا ابن شهاب. والنسائي في الكبرى الورقة (٤٠-ب) قال: أخبرنا عيسى بن حماد. قال: أخبرنا الليث، عن يحيى بن سعيد، عن عراك بن مالك، عن عبد الملك بن أبي بكر بن عبد الرحمن.\nكلاهما - ابن شهاب، وعبد الملك -عن أبي بكر بن عبد الرحمن بن الحارث. عن أبيه، عن أم سلمة، فذكرته. ليس فيه عائشة.\n* وأخرجه النسائي في الكبرى الورقة (٤٠- أ) قال: أخبرني زكريا بن يحيى. قال: حدثنا أبو كامل. قال: حدثنا عبد العزيز. قال: حدثنا خالد، عن أبي قلابة. (ح) وأخبرنا محمد بن المثنى. قال: حدثنا عبد الوهاب. قال: حدثنا خالد، عن أبي قلابة. وفي الورقة (٤٠ - ب) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الوهاب. قال: سمعت يحيى بن سعيد يقول: أخبرني عراك بن مالك، عن عبد الملك بن أبي بكر. (ح) وأخبرنا القاسم بن زكريا بن دينار. قال: حدثني خالد بن مخلد. قال: حدثني سليمان. قال: حدثني يحيى بن سعيد. قال: حدثني عراك بن مالك، عن عبد الملك بن أبي بكر.\nكلاهما - أبو قلابة، وعبد الملك - عن أم سلمة، فذكرته. ليس فيه عائشة.\n* وأخرجه النسائي في الكبرى الورقة (٤٠- أ) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا حماد، عن أيوب، عن أبي قلابة، عن بعض أزواج النبي -ﷺ-، أن النبي -ﷺ- كان يصبح جنبا من غير احتلام ويصوم.\n* وأخرجه النسائي في الكبرى الورقة (٤٠-ب) قال: أخبرني محمد بن إسماعيل بن إبراهيم. قال: حدثنا يزيد. قال: أخبرنا داود، عن عامر، عن عمر بن عبد الرحمن بن الحارث بن هشام، أن أباه أرسل إلى عائشة يسألها عن الجنب يصبح هل يصوم؟ فذكره.\n* وأخرجه النسائي في الكبرى الورقة (٤٠-ب) قال: أخبرنا محمد بن حاتم. قال: حدثنا ابن أبي عمر. قال: حدثنا عبد العزيز، عن محمد وهو ابن عمرو، عن يحيى بن عبد الرحمن بن حاطب بن أبي بلتعة، «أن أبا هريرة كان يحدث أنه من أدرك الفجر وهو جنب فلا يصوم. فقال مروان لعبد الرحمن بن الحارث: إن أبا هريرة ليحدث حديثا قد فظعنا به، فاذهب إلى أم سلمة فسلها عن ذلك.. الحديث» وليس فيه عائشة.\n* وأخرجه النسائي في الكبرى الورقة (٤٠-ب) قال: أخبرنا أحمد بن حرب. قال: حدثنا أسباط، عن محمد بن عمرو، عن أبي سلمة. قال: قال أبو هريرة: من أدركه الصبح وهو جنب فليفطر فقطع الناس من قول أبي هريرة، فأرسل مروان وهو أمير المدينة عبد الرحمن بن الحارث بن هشام. فقال: «اذهب إلى عمتك أم سلمة فاسألها عن هذا» . الحديث. ليس فيه عائشة.\n* وأخرجه أحمد (١/٢١٣) قال: حدثنا إسماعيل. والنسائي في الكبرى الورقة (٤٠-أ) قال: أخبرنا أحمد بن سليمان. قال: حدثنا يزيد.\nكلاهما - إسماعيل، ويزيد بن هارون - عن ابن عون، عن رجاء بن حيوة، بني يعلى بن عقبة في رمضان فأصبح جنبا فسأل أبا هريرة فقال: أفطر فقال: ألا أصوم هذا اليوم وأجزئه بيوم مكانه؟ قال: لا، فأتى مروان فذكر ذلك له فأرسل أبا بكر بن عبد الرحمن بن الحارث بن هشام إلى عائشة فسألها عن ذلك فقالت: «كان رسول الله -ﷺ- يصبح جنبا من غير احتلام فيغتسل، ثم يصبح صائما» .\nقال: الق بها أبا هريرة. قال: جاري جاري. قال: عزمت عليك إلا لقيته فلقيته، فحدثته الحديث. قال: أما إني لم أسمعه من النبي -ﷺ-، وإنما حدثني بذلك الفضل بن عباس.\nقلت لرجاء: من حدثك عن يعلى؟ قال: إياي حدث به يعلى.","vol":"6","page":383},{"text":"<span data-type=\"title\" id=toc-914>الفرع الخامس: في السواك</span>\n٤٥٦٨ - (د ت خ) عامر بن ربيعة - ﵁ -: قال: «رأيتُ رسولَ الله - ﷺ- يستاك وهو صائم ما لا أَعُدُّ، ولا أُحْصي» . أخرجه أبو داود.\nوعند الترمذي قال: «رأيتُ رسولَ الله - ﷺ- ما لا أُحصي يتسوَّكُ وهو صائم» .\nوأخرجه البخاري، قال: ويُذْكَرُ عن عامر بن ربيعة ... وذكر الحديث (١) .\n_________\n(١) رواه أبو داود رقم (٢٣٦٤) في الصوم، باب السواك للصائم، والترمذي رقم (٧٢٥) في الصوم، باب ما جاء في السواك للصائم، وذكره البخاري تعليقًا ٤ / ١٣٦ في الصوم، باب سواك الرطب واليابس للصائم، وقد وصله أبو داود والترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٤١) . وابن خزيمة (٢٠٠٧) قال: حدثنا أبو موسى.\nكلاهما - الحميدي، وأبو موسى - قالا: حدثنا سفيان يعني ابن عيينة.\n٢- وأخرجه أحمد (٣/٤٤٥) قال: حدثنا وكيع (ح) وحدثنا عبد الرحمن وفي (٣/٤٤٦) قال: حدثنا يحيى. وعبد بن حميد (٣١٨) قال: أخبرنا عبد الرزاق. وأبو داود (٢٣٦٤) قال: حدثنا مسدد، قال: حدثنا يحيى والترمذي (٧٢٥) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. وابن خزيمة (٢٠٠٧) قال: حدثنا محمد بن بشار، وأبو موسى، قالا: حدثنا يحيى (ح) وحدثنا أبو موسى، قال: حدثنا عبد الرحمن. (ح) وحدثنا جعفر بن محمد الثعلبي، قال: حدثنا وكيع.\nأربعتهم - وكيع، وعبد الرحمن، ويحيى، وعبد الرزاق - عن سفيان الثوري.\n٣- وأخرجه أبو داود (٢٣٦٤) قال: حدثنا محمد بن الصباح، قال: حدثنا شريك.\nثلاثتهم - ابن عيينة، والثوري، وشريك - عن عاصم بن عبيد الله، عن عبد الله بن عامر بن ربيعة، فذكره.\n* قال أبو بكر بن خزيمة: وأنا بريء من عهدة عاصم، سمعت محمد بن يحيى يقول: عاصم بن عبيد الله ليس عليه قياس، وسمعت مسلم بن الحجاج يقول: سألنا يحيى بن معين، فقلنا: عبد الله بن محمد بن عقيل أحب إليك أم عاصم بن عبيد الله؟ قال: لست أحب واحدا منهما.\nوذكره البخاري تعليقا (٤/١٨٧) قال: ويذكر عن عامر بن ربيعة قال،فذكره.\nقال الحافظ: وصله أحمد وأبو داود والترمذي من طريق عاصم بن عبيد الله عن عبد الله بن عامر بن ربيعة عن أبيه، وأخرجه ابن خزيمة في صحيحه، وقال:كنت لا أخرج حديث عاصم، ثم نظرت فإذا شعبة والثوري قد رويا عنه. وروى يحيى وعبد الرحمن عن الثوري عنه. وروى مالك عنه خبرا في غير الموطأ.. قلت: وضعفه ابن معين والذهلي والبخاري وغير واحد.","vol":"6","page":388},{"text":"٤٥٦٩ - (خ) عبد الله بن عمر - ﵄ -: قال: «يَسْتَاكُ أوَّلَ ⦗٣٨٩⦘ النهار الصائمُ وآخره» . أخرجه البخاري في ترجمة باب اغتسال الصائم (١) .\n_________\n(١) ذكره البخاري تعليقًا ٤ / ١٣٣ في الصوم، باب اغتسال الصائم، قال الحافظ في \" الفتح \": وصله ابن أبي شيبة عنه بمعناه، ولفظه: كان ابن عمر يستاك إذا أراد أن يروح إلى الظهر وهو صائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا (٤/١٨١) قال الحافظ: وصله ابن أبي شيبة عنه بمعناه ولفظه «كان ابن عمر يستاك إذا أراد أن يروح إلى الظهر وهو صائم» .","vol":"6","page":388},{"text":"<span data-type=\"title\" id=toc-915>الفرع السادس: في حفظ اللسان</span>\n٤٥٧٠ - (خ م ط د س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الصيامُ جُنَّة، فإذا كانَ أحدُكُم صائمًا فلا يَرْفُثْ ولا يَجْهلَ، فَإِنِ امْرُؤ قَاتَلَهُ أو شَاتَمَهُ، فليقل: إِنِّي صائم» . أخرجه الموطأ، وأبو داود.\nوأخرجه البخاري ومسلم، والنسائي أطول من هذا بزيادة معنى آخر، وسيجيءُ في كتاب «فضل الصوم» من «حرف الفاء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُنَّة) الجُنَّة: الوقاية.\n(يَرْفُث) لا يرفث، أي: لا يُفْحِش في القول. ⦗٣٩٠⦘\n(فليقل: إني صائم) معناه: فليقل لصاحبه: إني صائم، ليرده بذلك عن نفسه، وقيل: هو أن يقول ذلك في نفسه، ليعلم نفسه أنه صائم ويذكِّرَها بذلك، فلا يخوض معه، ولا يكافئه على شتمه، لئلا يَفْسُد صومه، ولا يحبط أجر عمله.\n_________\n(١) رواه البخاري ٤ / ٨٨ و٨٩ في الصوم، باب فضل الصوم، وباب هل يقول: إني صائم إذا شتم، وفي اللباس، باب ما يذكر في المسك، وفي التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، وباب ذكر النبي ﷺ وروايته عن ربه، ومسلم رقم (١١٥١) في الصيام، باب حفظ اللسان للصائم، والموطأ ١ / ٣١٠ في الصيام، باب جامع الصيام، وأبو داود رقم (٢٣٦٣) في الصوم، باب الغيبة للصائم، والنسائي ٤ / ١٦٣ في الصوم، باب فضل الصيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٣) قال: حدثنا عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره، والبخاري في الصوم (٢) عن القعنبي. عن مالك. عن عبد الله. عن عبد الرحمن الأعرج. عن أبي هريرة. وأبو ادود فيه الصلاة (٢٥: ٢) عن القعنبي. عن مالك. عن عبد الله. عن عبد الرحمن الأعرج عن أبي هريرة ولم يذكر الصيام جنة. والنسائي فيه الصيام، الكبرى (٩٥: ١) عن محمد بن سلمة عن ابن القاسم عن مالك. عن عبد الله. عن عبد الرحمن الأعرج عن أبي هريرة وقال: الصيام تحفة الأشراف (١٠/١٩١) .\nوأخرجه مسلم في الصوم (٣٠: ٢) عن قتيبة والقعنبي.\nكلاهما عن المغيرة عن عبد الله. عن عبد الرحمن الأعرج عن أبي هريرة. والنسائي فيه الصيام، الكبرى (٩٤) عن قتيبة. عن المغيرة. عن عبد الله عن عبد الرحمن الأعرج عن أبي هريرة. وزاد: «إذا كان أحدكم صائما فلا يرفث ولا يجهل» الحديث تحفة الأشراف (١٠/٢٠٣) .","vol":"6","page":389},{"text":"٤٥٧١ - (خ د ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «مَن لم يَدَعْ قولَ الزُّورِ والعمَلَ بِهِ، فَليسَ للهِ حاجة فِي أَن يَدَعَ طَعَامَهُ وشَرَابَهُ» . أخرجه البخاري، وأبو داود، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قول الزُّور): هو الكذب.\n_________\n(١) رواه البخاري ٤ / ٩٩ و١٠٠ في الصوم، باب من لم يدع قول الزور والعمل به في الصوم، وفي الأدب، باب قول الله تعالى: ﴿واجتنبوا قول الزور﴾، وأبو داود رقم (٢٣٦٢) في الصوم، باب الغيبة للصائم، والترمذي رقم (٧٠٧) في الصوم، باب ما جاء في التشديد في الغيبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٥٢) قال: حدثنا حجاج. وفي (٢/٤٥٢) (٥٠٥) قال: حدثنا يزيد والبخاري (٣/٣٣) قال: حدثنا آدم بن أبي إياس. وفي (٨/٢١) قال: حدثنا أحمد بن يونس. وأبو داود (٢٣٦٢) قال: حدثنا أحمد بن يونس وابن ماجه (١٦٨٩) قال: حدثنا عمرو بن رافع. قال: حدثنا عبد الله بن المبارك والترمذي (٧٠٧) قال: حدثنا أبو موسى محمد بن المثنى. قال: حدثنا عثمان بن عمر. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٣٢١) عن سويد بن نصر، عن عبد الله بن المبارك. (ح) وعن الربيع بن سليمان، عن ابن وهب. وابن خزيمة (١٩٩٥) قال: حدثنا محمد بن بشار. قال: حدثنا عثمان بن عمر. (ح) وحدثنا محمد بن عيسى. قال: حدثنا عبد الله، يعني ابن المبارك.\nسبعتهم - حجاج بن محمد، ويزيد بن هارون، وآدم، وأحمد بن يونس، وعبد الله بن المبارك، وعثمان ابن عمر، وابن وهب - عن ابن أبي ذئب، عن سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.\n* أخرجه النسائي في الكبرى تحفة الأشراف (٩/١٣٠١٨) عن أبي الطاهر، عن ابن وهب، عن ابن أبي ذئب، عن سعيد المقبري، عن أبي هريرة، فذكره، ليس فيه عن أبيه.","vol":"6","page":390},{"text":"<span data-type=\"title\" id=toc-916>الفرع السابع: في دعوة الصائم</span>\n٤٥٧٢ - (م د ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا دُعِيَ أحدُكم إِلى الطعامِ وهو صائم، فليقُلْ: إِني صَائِم» .\nوفي رواية: «إِذا دُعِيَ أحَدَكُم إِلى الطعامِ، فَلْيُجِبْ، فَإِن كانَ مُفْطِرًا، فَليَطعَمْ، وَإِن كان صَائِمًا فَلْيُصَلِّ» . ⦗٣٩١⦘\nقال هشام: يريد: «فليَدْعُ لهم» . أخرجه مسلم، وأَبو داود.\nوأخرج الترمذي الرواية الأولى، وأخرج الثانية، قال: «فَلْيُجِبْ، فإن كان صائمًا فَليُصَلِّ - يعني: الدُّعاءَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فلْيُصَلِّ): قد جاء تفسيره في الحديث، أي: فلْيَدْعُ لهم، وكذلك هو، فإن الصلاة في اللغة أصلها الدعاء.\n_________\n(١) رواه مسلم رقم (١١٥٠) في الصيام، باب الصائم يدعى لطعام فليقل: إني صائم، وأبو داود رقم (٢٤٦١) في الصوم، باب ما يقول الصائم إذا دعي إلى الطعام، والترمذي رقم (٧٨٠) و(٧٨١) في الصوم، باب ما جاء في إجابة الصائم الدعوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١٠١٢) وأحمد (٢/٢٤٢) . والدارمي (١٧٤٤) قال: أخبرنا حجاج بن منهال. ومسلم (٣/١٥٧) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب. وأبو داود (٢٤٦١) قال: حدثنا مسدد. وابن ماجة (١٧٥٠) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن الصباح. والترمذي (٧٨١) قال: حدثنا نصر بن علي. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٦٧١) عن قتيبة.\nعشرتهم - الحميدي، وأحمد بن حنبل، وحجاج بن منهال، وأبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، ومسدد، ومحمد بن الصباح، ونصر بن علي، وقتيبة بن سعيد - عن سفيان بن عيينة، عن أبي الزناد، عن الأعرج، فذكره.","vol":"6","page":390},{"text":"٤٥٧٣ - (ت) عائشة - ﵂ -: قالت: قال رسول الله - ﷺ-: «مَن نزل بقوم فلا يَصُومنَّ [تطوعًا] إِلا بإذنهم»، أَخرجه الترمذي، وقال: هذا حديث منكر، لا نعرف أحدًا من الثقات [روى هذا الحديث] عن (١) هشام بن عروة (٢) .\n_________\n(١) في الأصل والمطبوع غير، والتصحيح من نسخ الترمذي المطبوعة.\n(٢) رقم (٧٨٩) في الصوم، باب ما جاء فيمن نزل بقوم فلا يصوم إلا بإذنهم، وفي سنده أيوب بن واقد الكوفي، وهو متروك، قال الترمذي: روى موسى بن داود عن أبي بكر المدني عن هشام بن عروة عن أبيه عن النبي ﷺ نحوًا من هذا، قال الترمذي: وهذا ضعيف أيضًا، وأبو بكر ضعيف عند أهل الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه بن ماجة (١٧٦٣) قال: حدثنا محمد بن يحيى الأزدي. قال: حدثنا موسى بن داود، وخالد بن أبي يزيد. قالا: حدثنا أبو بكر المدني. والترمذي (٧٨٩) قال: حدثنا بشر بن معاذ العقدي البصري. قال: حدثنا أيوب بن واقد الكوفي.\nكلاهما - أبو بكر المدني، وأيوب بن واقد - عن هشام بن عروة، عن أبيه، فذكره.\n* قال الترمذي: هذا حديث منكر، لا نعرف أحدا من الثقات روى هذا الحديث عن هشام بن عروة، وقد روى موسى بن داود، عن أبي بكر المدني، عن هشام بن عروة، عن أبيه، عن عائشة، عن النبي -ﷺ-، نحوا من هذا، وهذا حديث ضعيف أيضا، وأبو بكر ضعيف عند أهل الحديث.\nقلت: وفي سند الترمذي أيوب بن واقد ذكره ابن الجوزي في الضعفاء والمتروكين. (١/١٣٤) وقال: قال أحمد، وأبو حاتم الرازي، والنسائي: ضعيف الحديث، وقال يحيى: ليس بثقه وقال الدارقطني: منكر الحديث. وقال ابن حبان: لا يجوز الاحتجاج بروايته.\nوسند ابن ماجة فيه أبو بكر المدني قال الحافظ في التقريب (٢/٣٩٧): رموه بالوضع.","vol":"6","page":391},{"text":"٤٥٧٤ - (ت) أم عمارة بنت كعب الأنصارية - ﵂ -: «أَنَّ رسولَ الله - ﷺ- دخل عليها، فقدَّمت إِليه طعامًا، فقال لها: كُلي، فقالت: إِني صائمة، فقال رسولُ الله - ﷺ-: إِن الصائم تُصَلِّي عليه الملائكة إِذا أُكِلَ ⦗٣٩٢⦘ طعامُهُ حتى يفرغوا - وربما قال: [حتى] يشبعوا» .\nوفي رواية ليلى عن مولاتها (١): أن النبيَّ - ﷺ- قال: «الصائم إِذا أَكَلَ عنده المفاطيرُ صَلَّت عليه الملائكةُ» .\nوفي أخرى نحو الأولى، ولم يذكر فيها «حتى يفرغوا، أو يشبعوا»، أخرجه الترمذي (٢) .\n_________\n(١) ليلى: هي عتيقة أم عمارة. وأم عمارة: هي جدة حبيب بن زيد، راوي الحديث عن ليلى، ولذلك قال في رواية \" عن مولاة لنا \".\n(٢) رقم (٧٨٤) و(٧٨٥) و(٧٨٦) في الصوم، باب ما جاء في فضل الصائم إذا أكل عنده، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٦٥) قال: حدثنا أسود بن عامر. قال: حدثنا شريك. وفي (٦/٣٦٥) قال: حدثنا يحيى بن سعيد، عن شعبة. وفي (٦/٣٦٥) قال: حدثنا هاشم بن القاسم. قال: حدثنا شعبة. وفي (٦/٤٣٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/٤٣٩) قال: حدثنا وكيع. قال: حدثنا شعبة وعبد بن حميد (١٥٦٨) قال: حدثنا يزيد بن هارون. قال: أخبرنا شعبة. الدارمي (١٧٤٥) قال: أخبرنا هاشم بن القاسم. قال: حدثنا شعبة. وابن ماجة (١٧٤٨) قال: حدثنا أبو بكر بن أبي شيبة. وعلي بن محمد وسهل. قالوا: حدثنا وكيع، عن شعبة. والترمذي (٧٨٥) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أخبرنا شعبة. وفي (٧٨٦) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة.\nكلاهما - شريك، وشعبة - عن حبيب بن زيد الأنصاري، عن مولاة لهم يقال لها: ليلى، عن جدته أم عمارة بنت كعب الأنصارية، فذكرته.\n* في رواية شريك: عن مولاته ليلى، عن عمته أم عمارة.\n* وأخرجه الترمذي (٧٨٤) قال: حدثنا علي بن حجر. قال: أخبرنا شريك، عن حبيب بن زيد، عن ليلى، عن مولاتها، عن النبي -ﷺ-. قال: الصائم إذا أكل عنده المفاطير صلت عليه الملائكة.\n* وأخرجه النسائي الكبرى الورقة (٤٣-أ) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. قال: حدثنا شعبة، عن حبيب، عن ليلى، عن جدة حبيب، أن النبي -ﷺ- دخل عليها فأتته بطعام. فقال لها: كلي. فقالت: إني صائمة. فقال: إن الصائم إذا أكل عنده صلت عليه الملائكة حتى يفرغوا.\n* وأخرجه النسائي الكبرى الورقة (٤٣-أ) قال: أخبرنا علي بن حجر. قال: أخبرنا شريك، عن حبيب ابن زيد، عن ليلى، أن النبي -ﷺ- قال: الصائم إذا أكل عنده صلت عليه الملائكة.","vol":"6","page":391},{"text":"<span data-type=\"title\" id=toc-917>الفرع الثامن: في صوم المرأة بإذن زوجها</span>\n٤٥٧٥ - (خ م د ت) أبو هريرة - ﵁ -: أن النبيَّ - ﷺ- قال: «لا تَصُمِ المرأَةُ وبَعْلُها شاهد إِلا بإِذنِهِ» . رواه البخاري في رواية هكذا، ولم يزد عليه.\nوقد اتفق هو ومسلم عليه في رواية أخرى في جملة حديث ذُكِرَ في «باب الصَّدَقة» . ⦗٣٩٣⦘\nوزاد أبو داود في هذه الرواية: «في غير رمضانَ، ولا تأذن في بيته وهو شاهد إِلا بإِذنه» .\nوفي رواية الترمذي: «لا تصومُ المرأةُ وزوجُها شاهد يومًا من غير شهرِ رمضانَ إِلا بإِذنه» (١) .\n_________\n(١) رواه البخاري ٩ / ٢٥٧ في النكاح، باب صوم المرأة بإذن زوجها تطوعًا، وباب لا تأذن المرأة في بيت زوجها لأحد إلا بإذنه، ومسلم رقم (١٠٢٦) في الزكاة، باب ما أنفق العبد من مال مولاه، وأبو داود رقم (٢٤٨٥) في الصوم، باب المرأة تصوم بغير إذن زوجها، والترمذي رقم (٧٨٢) في الصوم، باب ما جاء في كراهية صوم المرأة إلا بإذن زوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٦) قال: حدثنا عبد الرزاق بن همام. والبخاري (٣/٧٣و٧/٨٤) قال: حدثنا يحيى بن جعفر. قال: حدثنا عبد الرزاق. وفي (٧/٣٩) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. ومسلم (٣/٩١) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. وأبو داود (١٦٨٧، ٢٤٥٨) قال: حدثنا الحسن بن علي. قال: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق، وعبد الله بن المبارك - عن معمر، عن همام بن منبه. فذكره.","vol":"6","page":392},{"text":"الباب الثاني من كتاب الصوم: في مبيح الإفطار وموجبه، وفيه فصلان\n<span data-type=\"title\" id=toc-919>الفصل الأول: في المبيح، وهو السفر</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-920>الفرع الأول: في إباحة الإفطار وذم الصيام</span>\n٤٥٧٦ - (م ت س) جابر بن عبد الله - ﵄ -: «أَنَّ رسولَ الله ⦗٣٩٤⦘ ﷺ- خَرَجَ عام الفتح إِلى مكةَ في رمضانَ، فصامَ حتى بلغَ كُراعَ الغَميم، فصام الناسُ، ثم دعا بِقَدح من ماء، فرَفَعَهُ حتى نَظَرَ الناسُ، ثم شَرِبَ، فقيل له بعد ذلك: إِنَّ بعضَ الناس قد صام؟ فقال: أولئكَ العُصاةُ، أولئكَ العُصاةَ» .\nزاد في رواية «فقيل له: إِنَّ الناسَ قد شَقَّ عليهم الصيامُ، وإنما ينظرون فيما فعلتَ، فدعا بِقَدَح من ماء بعدَ العصر» . أخرجه مسلم، وأخرج الترمذي الرواية الثانية، وقال: «أولئك العُصاةُ» . مرة واحدة (١) .\n_________\n(١) رواه مسلم رقم (١١١٤) في الصيام، باب جواز الصوم والفطر في شهر رمضان للمسافر في غير معصية، والترمذي رقم (٧١٠) في الصوم، باب ما جاء في كراهية الصوم في السفر، ورواه أيضًا النسائي ٤ / ١١٧ في الصوم، باب ذكر اسم الرجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٨٩) قال: حدثنا سفيان. ومسلم (٣/١٤١) قال: حدثني محمد ابن المثنى، قال: حدثنا عبد الوهاب يعني ابن عبد المجيد وفي (٣/١٤٢) والترمذي (٧١٠) قالا -مسلم، والترمذي- حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز بن محمد. والنسائي (٤/١٧٧) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، قال: أنبأنا الليث، عن ابن الهاد. وابن خزيمة (٢٠١٩) قال: حدثنا محمد بن بشار بندار، قال: حدثنا عبد الوهاب بن عياض.\nخمستهم - سفيان، وعبد الوهاب، وعبد العزيز، وابن الهاد، وأنس عن جعفر بن محمد، عن أبيه - فذكره.","vol":"6","page":393},{"text":"٤٥٧٧ - (خ م س) أنس بن مالك - ﵁ -: قال: «كنا مَعَ رسولِ الله - ﷺ- في السفر، فمنَّا الصائم، ومِنَّا المفطرُ، قال: فنزلنا منزلًا في يوم حارّ، أكثرُنا ظِلًا صاحبُ الكساءِ، ومِنَّا من يتَّقي الشمسَ بيده، قال: فسقط الصُّوَّام، وقام المفطرون فضربوا الأبنيةَ، وسَقَوُا الرِّكابَ، فقال رسولُ الله - ﷺ-: ذَهَبَ المفطرون اليومَ بالأجرِ» . أخرجه البخاري، ومسلم، والنسائي (١) . ⦗٣٩٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأبنية) جمع بناء، وهو الخِباء والخيمة.\n(الرِّكاب): الإبل.\n_________\n(١) رواه البخاري ٦ / ٦٢ في الجهاد، باب الخدمة في الغزو، ومسلم رقم (١١١٩) في الصيام، باب أجر المفطر في السفر إذا تولى العمل، والنسائي ٤ / ١٨٢ في الصوم، باب فضل الإفطار في السفر على الصيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه البخاري (٤/٤٢) قال: حدثنا سليمان بن داود، أبو الربيع، عن إسماعيل بن زكريا.\n٢- وأخرجه مسلم (٣/١٤٣) قال: حدثنا إسحاق أبو بكر بن أبي شيبة. والنسائي (٤/١٨٢) قال: أخبرنا إسحاق بن إبراهيم. وابن خزيمة (٢٠٣٣) قال: حدثنا سلم بن جنادة.\nثلاثتهم - أبو بكر، وإسحاق، وسلم - عن أبي معاوية.\n٣- وأخرجه مسلم (٣/١٤٤) . وابن خزيمة (٢٠٣٢) قالا: حدثنا أبو كريب، قال: حدثنا حفص بن غياث.\nثلاثتهم - إسماعيل، وأبو معاوية، وحفص - عن عاصم الأحول، عن مورق، فذكره.","vol":"6","page":394},{"text":"٤٥٧٨ - (س) أبو هريرة - ﵁ -: قال: «أُتيَ النبيُّ - ﷺ- بطعام بِمَرِّ الظِّهران، فقال لأَبي بكر وعمر: أُدْنُوَا فكُلا، فقالا: إِنا صائمان، قال: ارْحَلُوا لصاحِبَيْكم، اعملوا لصاحِبَيْكم» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٧٧ في الصوم، باب ذكر اسم الرجل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٦) .والنسائي (٤/١٧٧) قال:أخبرنا هارون بن عبد الله وعبد الرحمن بن محمد بن سلام. وابن خزيمة (٢٠٣١) قال: حدثنا عبدة بن عبد الله ومحمد بن خلف الحدادي.\nخمستهم - أحمد بن حنبل، وهارون بن عبد الله،وعبد الرحمن بن محمد، وعبدة بن عبد الله، ومحمد بن خلف- عن عمر بن سعد وهو أبو داود الحفري، عن سفيان الثوري، عن الأوزاعي، عن يحيى ابن أبي كثير، عن أبي سلمة، فذكره.\n* أخرجه النسائي (٤/١٧٨) قال: أخبرنا عمران بن يزيد. قال: حدثنا محمد بن شعيب. قال: أخبرني الأوزاعي. (ح) قال: وأخبرنا محمد بن المثنى. قال: حدثنا عثمان بن عمر. قال: حدثنا علي. وفي الكبرى تحفة الأشراف (١١/١٥٣٩٩) عن محمود بن خالد، عن الوليد، عن الأوزاعي.\nكلاهما - الأوزاعي، وعلي بن عمر - عن يحيى، عن أبي سلمة، أن رسول الله -ﷺ-، فذكره مرسلا.","vol":"6","page":395},{"text":"٤٥٧٩ - (خ م د س) جابر بن عبد الله - ﵄ -: قال: «كان النبيُّ - ﷺ- في سفر، فرأى رجلًا قد اجتمع الناسُ عليه، وقد ظُلِّل عليه، فقال: ماله؟ قالوا: رَجَل صائم، فقال رسولُ الله - ﷺ-: ليس [من] البرِّ أن تصوموا في السفر» .\nوفي رواية: «ليس من البرِّ الصومُ في السفر» . أخرجه البخاري، ومسلم، وأبو داود، والنسائي.\nوفي أخرى للنسائي: «أَنَّ رسولَ الله - ﷺ- مرَّ برجل في ظِلِّ شجرة، يُرَشُّ عليه الماء، فقال: ما بالُ صاحبكم؟ قالوا: يا رسولَ الله، صائم، قال: إِنَّهُ ليسَ من البرِّ أن تصوموا في السَّفَرِ، وعليكم برُخْصَةِ الله التي رَخَّصَ لكم، فَاقْبَلُوها» . ⦗٣٩٦⦘\nوله في أخرى مختصرًا: أن النبيَّ - ﷺ- قال: «ليسَ من البرِّ الصيامُ في السَّفرِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البِرُّ): الطاعة وفعل الخير.\n_________\n(١) رواه البخاري ٤ / ١٦١ و١٦٢ في الصوم، باب قول النبي ﷺ لمن ظلل عليه واشتد عليه الحر: ليس من البر الصيام في السفر، ومسلم رقم (١١١٥) في الصيام، باب جواز الصوم والفطر في شهر رمضان للمسافر في غير معصية، وأبو داود رقم (٢٤٠٧) في الصوم، باب اختيار الفطر، والنسائي ٤ / ١٧٦ في الصوم، باب ذكر الاختلاف على علي بن المبارك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٩٩) قال: حدثنا محمد بن جعفر. وفي (٣/٣١٧) قال: حدثنا إسماعيل، وفي (٣/٣١٩) قال: حدثنا يحيى بن سعيد. وفي (٣/٣٩٨) قال: حدثنا عفان. وعبد بن حميد (١٠٧٩) قال: أخبرنا يزيد بن هارون. والدارمي (١٧١٦) قال: أخبرنا هاشم بن القاسم، وأبو الوليد. والبخاري (٣/٤٤) قال: حدثنا آدم. ومسلم (٣/١٤٢) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، جميعا عن محمد بن جعفر. وفي (٣/١٤٢) أيضا قال: حدثنا عبيد الله ابن معاذ، قال: حدثنا أبي. (ح) وحدثناه أحمد بن عثمان النوفلي، قال: حدثنا أبو داود. وأبو داود (٢٤٠٧) قال: حدثنا أبو الوليد الطيالسي. والنسائي (٤/١٧٧) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، وخالد بن الحارث. وابن خزيمة (٢٠١٧) قال: حدثنا أبو موسى، قال: حدثنا محمد بن جعفر.\nجميعهم - محمد بن جعفر، وإسماعيل، ويحيى، وعفان، ويزيد، وهاشم، وأبو الوليد، وآدم، ومعاذ، وأبو داود، وخالد - عن شعبة. عن محمد بن عبد الرحمن بن سعد بن زرارة، عن محمد بن عمرو، فذكره.","vol":"6","page":395},{"text":"٤٥٨٠ - (س) أبو مالك الأشعري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «ليسَ من البِرِّ الصيامُ في السفر» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٧٤ و١٧٥ في الصوم، باب ما يكره من الصيام في السفر، ورواه أيضًا أحمد في \" المسند \" ٥ / ٤٣٤، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٧٤ و١٧٥) أخبرنا إسحاق بن إبراهيم قال:أنبأنا سفيان عن الزهري عن صفوان بن عبد الله عن أم الدرداء عن كعب بن عاصم فذكره.","vol":"6","page":396},{"text":"٤٥٨١ - () أبو موسى الأشعري - ﵁ -: قال لرسولِ الله - ﷺ-: «أمِنَ امْبِرّ امْصَوم في امْسَفَر؟ فقال رسولُ الله - ﷺ-: ليس من امْبِرّ امْصَوم في امْسَفَر» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من امْبِر) قوله: من امبر، هذه الميم بدل من لام التعريف في لغة قوم من اليمن، فلا ينطقون بلام التعريف، ويجعلون مكانها الميم.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أيضًا أحمد في \" المسند \" ٥ / ٤٣٤ من حديث كعب بن عاصم الأشعري، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد الله في زوائد المسند (٥/٤٣٤) حدثني أبي ثنا عبد الرزاق أنبأنا معمر عن الزهري عن صفوان بن عبد الله عن أم الدرداء عن كعب بن عاصم الأشعري وكان من أصحاب السقيفة قال ... فذكره.\nقال الحافظ الزيلعي في نصب الراية (٣/٢٦):وروى «ليس من امبر امصيام في امسفر» وهي لغة بعض العرب، رواها عبد الرزاق في مصنفه:أخبرنا معمر عن الزهري عن صفوان بن عبد الله بن صفوان بن أمية الجمحي عن أم الدرداء عن كعب بن عاصم الأشعري عن النبي فذكره، وعن عبد الرزاق رواه أحمد في مسنده، ومن طريق أحمد رواه الطبراني في معجمه","vol":"6","page":396},{"text":"٤٥٨٢ - (س) عبد الرحمن بن عوف - ﵁ -: قال: «كان يقال: الصيامُ في السفر: كالإفطار في الحَضر» .\nوفي رواية: «الصائم في السفر: كالمفطر في الحضر» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٨٣ في الصوم، باب ذكر قوله: الصائم في السفر كالمفطر في الحضر، وإسناده منقطع، ورواه ابن ماجة مرفوعًا، وإسناده منقطع أيضًا، قال الحافظ في \" التلخيص \": وصحح كونه موقوفًا ابن أبي حاتم عن أبيه والدارقطني في \" العلل \" والبيهقي وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٦٦٦) قال: حدثنا إبراهيم بن المنذر الحزامي، قال: حدثنا عبد الله بن موسى التيمي، عن أسامة بن زيد، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، فذكره.\n* أخرجه النسائي (٤/١٨٣) قال: أخبرنا محمد بن أبان البلخي، قال: حدثنا معن. (ح) وأخبرنا محمد ابن يحيى بن أيوب، قال: حدثنا حماد الخياط، وأبو عامر.\nثلاثتهم - معن بن عيسى، وحماد، وأبو عامر - عن ابن أبي ذئب، عن الزهري، عن أبي سلمة بن عبد الرحمن، عن عبد الرحمن بن عوف، فذكره موقوفا.\n* وأخرجه النسائي (٤/١٨٣) قال: أخبرنا محمد بن يحيى بن أيوب. قال: حدثنا أبو معاوية، قال: حدثنا ابن أبي ذئب، عن الزهري، عن حميد بن عبد الرحمن بن عوف، عن أبيه. فذكره موقوفا أيضا.\nقلت: ذكره ابن أبي حاتم في العلل (١/٢٣٨) قال أبو زرعة:رواه أبو أحمد الزبيري ومعن بن عيسى وحماد بن خالد الخياط عن ابن أبي ذئب عن الزهري عن أبي سلمة عن أبيه قوله الصائم في السفر ورواه عنبسة بن خالد عن يونس عن الزهري عن أبي سلمة عن أبيه عن النبي، ورواه ابن لهيعة عن يونس عن الزهري عن أبي سلمة عن عائشة عن النبي ورواه بقية عن آخر عن الزهري عن أبي سلمة عن أبي هريرة عن النبي قال أبو زرعة الصحيح عن الزهري عن أبي سلمة عن أبيه موقوف.\nونقل الحافظ في التلخيص ترجيح كونه موقوفا عن ابن أبي حاتم عن أبيه والدارقطني في العلل والبيهقي وغيرهما.\nوإسناد ابن ماجة إسناد منقطع بن أبي سلمة والنبي،وإسناد النسائي أيضا منقطع والمترجح فيه الوقف كما أشرت آنفا.","vol":"6","page":397},{"text":"<span data-type=\"title\" id=toc-921>الفرع الثاني: في التخيير بين الصوم والفطر</span>\n٤٥٨٣ - (خ م ط د ت س) عائشة - ﵂ -: «أن حمزةَ بنَ عمرو الأسلمي قال للنبيِّ - ﷺ- أأصومُ في السفر؟ - وكان كثيرَ الصيام - فقال: إن شئتَ فَصُمْ، وإن شئتَ فَأفْطِرْ» .\nوفي رواية: «إِني أسْرُدُ الصومَ» .\nوفي أخرى: «سأله عن الصوم في السفر؟» . أخرجه الجماعة (١) .\n_________\n(١) رواه البخاري ٤ / ١٥٦ و١٥٧ في الصوم، باب الصوم في السفر والإفطار، ومسلم رقم (١١٢١) في الصيام، باب التخيير في الصوم والفطر في السفر، والموطأ ١ / ٢٩٥ في الصيام، باب ما جاء في الصيام في السفر، والترمذي رقم (٧١١) في الصوم، باب ما جاء في الرخصة في السفر، وأبو داود رقم (٢٤٠٢) في الصوم، باب الصوم في السفر، والنسائي ٤ / ١٨٥ في الصوم، باب ذكر الاختلاف على سليمان بن يسار في حديث عمرو بن حمزة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٩٩) قال: حدثنا سفيان،وأحمد (٦/٤٦) قال: حدثنا معاوية. وفي (٦/١٩٣ و٢٠٢) قال: حدثنا يحيى. وفي (٦/٢٠٧) قال: حدثنا وكيع. والدارمي (١٧١٤) قال: أخبرنا محمد بن يوسف، عن سفيان. والبخاري (٣/٤٣) قال: حدثنا مسدد. قال: حدثنا يحيى. (ح) وحدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٣/١٤٤) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا أبو الربيع الزهراني. قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا أبو الربيع الزهراني. قال: حدثنا حماد، وهو ابن زيد. وفي (٣/١٤٥) قال: وحدثناه يحيى بن يحيى. قال: أخبرنا أبو معاوية. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا ابن نمير. (ح) وقال أبو بكر: حدثنا عبد الرحيم بن سليمان. وأبو داود (٢٤٠٢) قال: حدثنا سليمان بن حرب ومسدد. قالا: حدثنا حماد. وابن ماجة (١٦٦٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير. والترمذي (٧١١) قال: حدثنا هارون بن إسحاق الهمداني، عن عبدة بن سليمان. والنسائي (٤/١٨٧) قال: أخبرنا محمد بن سلمة. قال: أنبأنا ابن القاسم. قال: حدثني مالك. (ح) وأخبرني عمرو بن هشام. قال: حدثنا محمد بن سلمة، عن ابن عجلان. وفي (٤/١٨٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا ابن عبدة بن سليمان وفي (٤/٢٠٧) قال: أخبرنا يحيى بن حبيب بن عربي. قال: حدثنا حماد. وابن خزيمة (٢٠٢٨) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان (ح) وحدثنا جعفر بن محمد قال: حدثنا وكيع. (ح) وحدثنا محمد بن الحسن بن تسنيم قال: أخبرنا محمد، يعني ابن بكر. قال: أخبرنا شعبة.\nجميعهم - سفيان بن عيينة، وأبو معاوية، ويحيى بن سعيد،ووكيع، وسفيان الثوري، ومالك، وليث ابن سعد، وحماد بن زيد، وعبد الله بن نمير، وعبد الرحيم بن سليمان، وعبدة بن سليمان، ومحمد بن عجلان، وشعبة - عن هشام بن عروة، عن أبيه، فذكره.\nأخرجه مالك الموطأ صفحة (١٩٧) عن هشام بن عروة، عن أبيه، أن حمزة بن عمرو الأسلمي قال رسول الله، فذكره، مرسلا.","vol":"6","page":397},{"text":"٤٥٨٤ - (خ م ط د) أنس بن مالك - ﵁ -: قال: «كنا ⦗٣٩٨⦘ نسافر مع رسولِ الله - ﷺ-، فلم يَعِبِ الصائمُ على المفطرِ، ولا المفطرُ على الصائمِ» .\nوفي رواية: قال حميد [بن أبي حميد] الطويل: «خرجتُ فصمتُ، فقالوا لي: أعِدْ، فقلتُ: إِن أنسًا أخبرني أن أصحابَ رسولِ الله - ﷺ- كانوا يسافرون، فلا يَعِيبُ الصائمُ على المفطرِ، ولا المفطرُ على الصائم، فَلَقِيتُ ابنَ أبي مُلَيكة، فأخبرني عن عائشةَ بمثله» . أخرجه البخاري ومسلم.\nوأَخرج الموطأ الرواية الأولى.\nوفي رواية أبي داود قال: «سافرنا مَعَ رسولِ الله - ﷺ- في رمضان، فصام بعضنا، وأفطر بعضنا، فلم يَعِب الصائمُ على المفطرِ، ولا المفطرُ على الصائم» (١) .\n_________\n(١) رواه البخاري ٤ / ١٦٣ في الصوم، باب لم يعب أصحاب النبي ﷺ بعضهم بعضًا في الصوم والإفطار، ومسلم رقم (١١١٨) في الصيام، باب جواز الصوم والفطر في شهر رمضان للمسافر في غير معصية، والموطأ ١ / ٢٩٥ في الصيام، باب ما جاء في الصيام في السفر، وأبو داود رقم (٢٤٠٥) في الصوم، باب الصوم في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (١٩٧)، والبخاري (٣/٤٤) قال: حدثنا عبد الله بن مسلمة، عن مالك.\n٢- وأخرجه مسلم (٣/١٤٣) قال: حدثنا يحيى بن يحيى، قال: أخبرنا أبو خيثمة، زهير بن معاوية.\n٣- وأخرجه مسلم (٣/١٤٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، سليمان ابن حيان.\n٤- وأخرجه أبو داود (٢٤٠٥) قال: حدثنا أحمد بن يونس، قال: حدثنا زائدة بن قدامة.\nأربعتهم - مالك، وزهير، وأبو خالد، وزائدة - عن حميد، فذكره.","vol":"6","page":397},{"text":"٤٥٨٥ - (م ت د س) أبو سعيد الخدري - ﵁ -: قال قَزَعةُ: «أتيتُ أبا سعيد الخدريَّ وهو مكثور عليه، فلما تفرَّقَ الناسُ عنه قلتُ: إِني لا أسألكَ عما يسألك هؤلاء، فسألتُهُ عن الصوم في السفر؟ فقال: سافرنَا مَعَ رسولِ الله - ﷺ- إِلى مكةَ ونحنُ صيام، قال: فنزلنا منزِلًا، فقال رسولُ الله - ﷺ-: إِنكم قد دَنَوْتُم من عَدُوِّكم، والفِطْرُ أقوى لكم، ⦗٣٩٩⦘ فكانتْ رخصة، فمنا من صامَ، ومنا من أفطر، ثم نزلنا منزِلًا آخرَ، فقال: إنكم مُصَبِّحوا عدوِّكم، والفِطرُ أَقوى [لكم]، فأفْطِرُوا، وكانت عَزْمة، فأَفطرنا، ثم لقد رأَيتُنا نصوم مع رسولِ الله - ﷺ- بعد ذلك في السفر» . أخرجه مسلم.\nوله عن أبي نَضْرة (١) عن أبي سعيد قال: «غزونا مع رسولِ الله - ﷺ- لستَّ عشرةَ مَضَتْ من رمضانَ، فمنَّا من صامَ، ومنَّا من أفطرَ، فلم يَعِبْ الصائمُ على المُفطرِ، ولا المفطرُ على الصائمِ» .\nوفي رواية: «لثماني عشرةَ خَلَتْ» .\nوفي أخرى: «في ثِنْتَيْ عَشْرَةَ» .\nوفي أخرى: «لسبع عشرة - أو تسع عشرة» .\nوأخرج أبو داود الرواية الأولى، وقال في أولها: «وهو يفتي الناسَ وهو مَكْثُور عليه، فانتظرتُ خَلْوتَهُ، فلما خلا سأْلتُهُ عن صيام رمضانَ في السَّفَرِ؟ قال: خرجنا مَعَ رسولِ الله - ﷺ- في رمضانَ عامَ الفَتح، فكان رسولُ الله - ﷺ- يصومُ، ونصومُ، حتى بلغَ مَنْزِلًا من المنازل ... وذكر الحديث» . وقال في آخره: «ثم لقد رأيتُني أصومُ مع رسولِ الله - ﷺ- قبل ذلك وبعد ذلك» . ⦗٤٠٠⦘\nوفي رواية الترمذي قال: «كُنَّا نُسَافِرُ مع رسولِ الله - ﷺ- في شهرِ رمضانَ، فما يُعابُ على الصائم صومه، ولا على المفطرِ إِفطاره» .\nوفي أخرى له قال: «كُنَّا نسافِر مَعَ رسولِ الله - ﷺ-. فمنَّا الصائم، ومنَّا المفطرُ، فلا يجدُ المفطر على الصائم، ولا الصائمُ على المفطر، وكانوا يَرَوْنَ: أَنَّه مَنْ وَجدَ قُوَّة فصام، فَحَسَن، وَمَنْ وَجدَ ضَعفًا فَأفْطَرَ، فَحَسَن» .\nوفي رواية النسائي قال: «كُنَّا نُسَافِرُ مع رسولِ الله - ﷺ-، فمنَّا الصائمُ، ومنَّا المفطر، فلا يَعِيبُ الصائمُ على المفطرِ، ولا المفطرُ على الصائم» . وله عنه وعن جابر مثله (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَزْمَة): العَزمة: الفريضة، وهي ضد الرخصة.\n(مَكْثُور عليه) المكثور عليه، يريد به: الذي اجتمع عليه الناس وكثروا فلا يخلو.\n(الوَجْد): الغضب، فلان يجد علي، أي يغضب.\n_________\n(١) في المطبوع: عن أبي بصرة، وهو تصحيف.\n(٢) رواه مسلم رقم (١١١٦) و(١١١٧) و(١١٢٠) في الصيام، باب أجر المفطر في السفر إذا تولى العمل، وأبو داود رقم (٢٤٠٦) في الصوم، باب ما جاء في الرخصة في السفر، والترمذي رقم (٧١٢) و(٧١٣) في الصوم، باب ما جاء في الرخصة في السفر، والنسائي ٣ / ١٨٨ و١٨٩ في الصوم، باب ذكر الاختلاف على أبي نضرة المنذر بن مالك بن قطعة فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٥) قال: حدثنا عبد الرحمن بن مهدي. ومسلم (٣/١٤٤) قال: حدثني محمد بن حاتم، قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٢٤٠٦) قال: حدثنا أحمد بن صالح، ووهب بن بيان، قالا: حدثنا ابن وهب، وابن خزيمة (٢٠٢٣) قال: حدثنا عبد الله بن هاشم، قال: حدثنا عبد الرحمن بن مهدي.\nكلاهما - ابن مهدي، وابن وهب - قالا: حدثنا معاوية بن صالح، عن ربيعة بن يزيد، قال: حدثني قزعة، فذكره.","vol":"6","page":398},{"text":"٤٥٨٦ - (خ م د س) عبد الله بن عباس - ﵄ -: قال: ⦗٤٠١⦘ «سَافَرَ رسولُ الله - ﷺ- في رمضانَ، فصامَ حتى بَلَغَ عُسْفَانَ ثم دعا بإِناء من ماء، فشرب نهارًا ليراه الناسُ، وأفطر حتى قَدِمَ مكةَ، قال: وكان ابنُ عباس يقولُ: صامَ رسولُ الله - ﷺ- في السفر، وأفطرَ، فمن شاءَ صامَ، ومن شاءَ أفطرَ» . أخرجه البخاري، ومسلم.\nولمسلم أنَّ ابنَ عباس قال: «لا تَعِبْ على من صام، ولا على من أفطر، قد صام رسولُ الله - ﷺ- في السفر وأفطرَ» .\nوللبخاري قال: «خرج النبيُّ - ﷺ- في رمضانَ إِلى حُنَيْن، والناسُ مختلفون، فصائم ومُفْطِر، فلما استوى على راحلته دعا بإِناء من لبن أو ماء، فوضعه على راحلته - أو راحته- ثم نظرَ الناسُ فقال المفطرون للصُوَّام: أَفطروا» .\nقال البخاري: وقال عبد الرزاق: أخبرنا مَعْمَر عن أيوب عن عكرمة عن ابن عباس قال: «خرج رسولُ الله - ﷺ- عام الفتح»، لم يزد.\nوأَخرج أبو داود، والنسائي الرواية الأولى (١) .\n_________\n(١) رواه البخاري ٤ / ١٥٧ في الصوم، باب إذا صام أيامًا من رمضان ثم سافر، وفي الجهاد، باب الخروج في رمضان، وفي المغازي، باب غزوة الفتح في رمضان، ومسلم رقم (١١١٣) في الصيام، باب جواز الصوم والفطر في شهر رمضان، وأبو داود رقم (٢٤٠٤) في الصوم، باب الصوم في السفر، والنسائي ٤ / ١٨٣ في الصوم، باب الصيام في السفر، وباب ذكر الاختلاف على منصور، وباب الرخصة للمسافر أن يصوم بعضًا ويفطر بعضًا، وباب الرخصة في الإفطار لمن حضر شهر رمضان فصام ثم سافر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٥٩) (٢٣٥٠) قال: حدثنا عبيدة. وفي (١/٢٥٩) (٢٣٥١) قال: حدثنا حسين، قال: حدثنا شيبان. وفي (١/٢٩١) (٢٦٥٢) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (١/٣٢٥) (٢٩٩٦) قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل. والبخاري (٣/ ٤٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة وفي (٥/١٨٦) قال: حدثنا علي بن عبد الله قال: حدثنا جرير ومسلم (٣/١٤١) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا جرير، وأبو داود (٢٤٠٤) قال: حدثنا مسدد، قال: حدثنا أبو عوانة والنسائي (٤/١٨٤) قال: أخبرنا محمد بن قدامة، عن جرير. وفي (٤/١٨٩) قال: أخبرنا محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل. وابن خزيمة (٣٦/٢٠) قال: حدثنا الحسن بن محمد بن الصباح. قال: حدثنا عبيدة بن حميد. (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير.\nخمستهم - عبيدة بن حميد، وشيبان، وأبو عوانة، ومفضل، وجرير- عن منصور، عن مجاهد، عن طاووس، فذكره.\n* أخرجه أحمد (١/٣٤٠) (٣١٦٢) قال: حدثنا محمد بن جعفر، وحجاج، قالا: حدثنا شعبة، عن منصور. وابن ماجة (١٦٦١) قال: حدثنا علي بن محمد قال: حدثنا وكيع، عن سفيان، عن منصور والنسائي (٤/١٨٣) قال: أخبرنا القاسم بن زكريا. قال: حدثنا سعيد بن عمرو. قال: حدثنا عبثر بن العلاء بن المسيب، عن الحكم بن عتيبة. وفي (٤/١٨٤) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، عن شعبة، عن منصور.\nكلاهما - منصور، والحكم - عن مجاهد، عن ابن عباس، فذكره، ليس فيه طاووس.","vol":"6","page":400},{"text":"٤٥٨٧ - (د س) حمزة بن عمرو (١) الأسلمي - ﵄ -: قال: «قلتُ لرسولِ الله - ﷺ-: إِني صاحبُ ظَهْر أُعالجه، أُسافرُ عليه وأَكْرِيه، وإِنَّه ربما صادفَني هذا الشهر - يعني: رمضانَ- وأنا أجِدُ القُّوةَ، وأَنا شابّ، وأَجِدُني أَن أصومَ يا رسولَ الله أهْوَنُ عليَّ مِن أَن أُؤَخِّره فيكون دَيْنًا، أَفأَصومُ يا رسول الله أعظمُ لأجري، أو أُفطِرُ؟ قال: أيَّ ذلك شئتَ يا حَمْزَةُ» . أخرجه أبو داود.\nوفي رواية النسائي: «أنه سألَ رسولَ الله - ﷺ- عن الصوم في السفر؟ فقال: إِن شئتَ فَصُم، وَإِن شئتَ فأفطر» .\nوفي أخرى: «إِن شئتَ أن تصومَ فَصُمْ، وإِن شئتَ أَن تُفطرَ فأفطر» .\nوفي أخرى: «إِني أجدُ قُوَّة على الصيام في السفر؟ قال: إِن شئتَ فَصُمْ، وَإِن شِئتَ فَأَفْطِرْ» .\nوفي أخرى قال: «كنتُ أَسْرُدُ الصيامَ على عهدِ رسولِ الله - ﷺ-، فقلتُ: يا رسولَ الله، إِني أسرُدُ [الصيامَ] في السفر؟ فقال: إِن شئتَ فَصُمْ وَإِن شئتَ فأفْطِرْ» .\nوفي أخرى: «إِني أجد فيَّ قُوَّة على الصيام في السفر، فهل عليَّ جُنَاح؟ قال: هي رُخْصَة من الله ﷿، فمن أخذ بها فَحَسَن، وَمَنْ أحبَّ أن يصومَ فلا جُنَاحَ عَلَيْهِ» (٢) . ⦗٤٠٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظَهر): الظهر هاهنا: كناية عن الإبل.\n(أُعالجه): معالجته: معاناته، يريد به: مكاراته والسفر به.\n_________\n(١) في المطبوع: حمزة بن عمر، وهو خطأ.\n(٢) رواه أبو داود رقم (٢٤٠٣) في الصوم، باب الصوم في السفر، والنسائي ٤ / ١٨٥ في الصوم، باب ذكر الاختلاف على سليمان بن يسار، وباب ذكر الاختلاف على عروة في حديث حمزة، وباب الاختلاف على هشام بن عروة فيه، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤٠٣) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا محمد بن عبد المجيد المدني، قال: سمعت حمزة بن محمد بن حمزة الأسلمي يذكر أن أباه أخبره، فذكره.\nأخرجه النسائي (٤/١٨٥) قال: أخبرني هارون بن عبد الله، قال: حدثنا محمد بن بكر، قال: أنبأنا عبد الحميد بن جعفر، قال: أخبرني عمران بن أبي أنس، عن أبي سلمة بن عبد الرحمن، فذكره.\nقلت: ضعفه الألباني في ضعيف سنن أبي داود.","vol":"6","page":402},{"text":"<span data-type=\"title\" id=toc-922>الفرع الثالث: في إباحة الإفطار مطلقًا</span>\n٤٥٨٨ - (خ م ط س) عبد الله بن عباس - ﵄ -: «أَنَّ رسولَ الله - ﷺ- خرج من المدينة، ومعه عَشْرَةُ آلاف، وذلك على رأس ثمانيَ سنين ونصف من مَقْدَمِهِ المدينةَ، فسار بمن معه من المسلمينَ إِلى مكةَ، يصومُ ويصومون، حتى بلغ الكَديد - وهو ما بين عُسفانَ وقُدَيْد - أفطرَ وأفطَرُوا» قال الزُّهري: وَإِنَّمَا يُؤخَذُ من أمر رسولِ الله - ﷺ- الآخِرُ فالآخِرُ.\nوفي رواية للبخاري: «أَنَّ رسولَ الله - ﷺ- غزا غزوةَ الفتح في رمضان» لم يزد، قال الزهري: وسمعتُ سعيدَ بنَ المسيِّبِ يقول مثل ذلك، [ثم] قال [البخاري] متصلًا به: وعن عبيد الله بن عبد الله عن ابن عباس قال: «صامَ رسولُ الله - ﷺ-، حتى إِذا بلغَ الكَديد - الماء الذي بين قُديد وعُسْفانَ - أفطَر، فلم يزل مُفْطِرًا حتى انسلخ الشَّهرُ» . ⦗٤٠٤⦘\nوهو عند مسلم عن ابن شهاب: «أَنَّ رسولَ الله - ﷺ- خرج عام الفتح، فصام حتى بَلَغَ الكَديد، ثم أفطر، قال: وكان أصحابُه - ﷺ- يَتَّبِعُون الأحدَثَ فالأحْدَثَ من أمرِهِ - ﷺ-»، وعنده في رواية سفيان مثله.\nقال سفيان: لا أدري: من قولِ مَنْ هو؟ يعني: «وكان يُؤخَذُ بالآخِرِ من قول رسولِ الله - ﷺ-؟» .\nوعنده في أخرى مثله، وقال: قال الزهري: «كان الفِطْرُ آخرَ الأمرين، وإنما يؤخَذُ من أمرِ رسولِ الله - ﷺ- بالآخِرِ فالآخِرِ، قال الزهري: فصبَّح رسولُ الله - ﷺ- مكةَ لثلاثَ عَشْرَةَ [لَيلة خَلَتْ] من رمضانَ» .\nزاد في رواية: «وكانوا يتَّبعون الأحْدَث فالأحْدَثَ من أمرِهِ، ويَرَوْنَهُ الناسخَ المحكَم» .\nوأخرج الموطأ: «أَنَّ رسولَ الله - ﷺ- خَرج إِلى مكةَ عام الفتح في رمضانَ، فصام حتى بلغ الكَديد، ثم أفطرَ، فأَفطرَ الناسُ، وكانوا يأخذون بالأحْدَثِ فالأحْدَثِ من أمرِ رسولِ الله - ﷺ-» .\nوفي رواية النسائي: «أن النبيَّ - ﷺ- خرج في رمضانَ، فصام حتى إِذا أَتى قُدَيدًا أُتِيَ بِقَدَح من لَبَن، فشربَ، فأفطرَ هو وأصحابه» .\nوفي أخرى قال: «صامَ رسولُ الله - ﷺ- من المدينة حتى أتى قُدَيدًا، ثم أَفطرَ، حتى أتى مكةَ» . ⦗٤٠٥⦘\nوله عن مجاهد مرسلًا: «أَنَّ رسولَ الله - ﷺ- صام في شهر رمضان، وأفطرَ في السفر» (١) .\n_________\n(١) رواه البخاري ٤ / ١٥٧ في الصوم، باب إذا صام أيامًا من رمضان ثم سافر، وفي الجهاد، باب الخروج في رمضان، وفي المغازي، باب غزوة الفتح في رمضان، ومسلم رقم (١١١٣) في الصوم، باب جواز الصوم والفطر في شهر رمضان للمسافر في غير معصية، والموطأ ١ / ٢٩٤ في الصوم، باب ما جاء في الصيام في السفر، والنسائي ٤ / ١٨٣ في الصوم، باب الصيام في السفر، وباب ذكر الاختلاف على منصور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٩٦)، والحميدي (٥١٤)، وأحمد (١/٢١٩) (١٨٩٢) قالا: حدثنا سفيان وأحمد (١/٢٦٦) (٢٣٩٢) قال: حدثنا يعقوب، قال: حدثنا أبي عن ابن إسحاق وفي (١/٣١٥) (٢٨٨٤) قال: حدثنا يحيى بن آدم، عن ابن إدريس، عن محمد بن إسحاق. وفي (١/٣٣٤) (٣٠٨٩) و(١/٣٦٦) (٣٤٦٠) قال: حدثنا عبد الرزاق، عن معمر. وفي (١/٣٤٨) (٣٢٥٨) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. وعبد بن حميد (٦٤٥) قال: أخبرنا عبد الرزاق، عن معمر. وفي (٦٤٨) قال: أخبرنا عثمان بن عمر، قال: أخبرنا يونس والدارمي (١٧١٥) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك، والبخاري (٣/٤٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٤/٦٠) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (٥/١٨٥) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، قال: حدثني عقيل. وفي (٥/١٨٥) قال: حدثنا محمود، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. ومسلم (٣/١٤٠) قال: حدثني يحيى بن يحيى، ومحمد بن رمح، قالا: أخبرنا الليث. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث. وفي (٣/١٤١) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، عن سفيان. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. (ح) وحدثنثي حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. والنسائي (٤/١٨٩) قال: أخبرنا قتيبة، قال: حدثنا سفيان. وابن خزيمة (٢٠٣٥) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. (ح) وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة.\nثمانيتهم - مالك، وسفيان، ومحمد بن إسحاق، ومعمر، وابن جريج، ويونس، وعقيل، والليث - عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.\nلفظ رواية ابن إسحاق: «ثم مضى رسول الله، -ﷺ- لسفره، واستخلف على المدينة، أبا رهم كلثوم بن حصين بن عتبة بن خلف الغفاري، وخرج لعشر مضين من رمضان، فصام رسول الله، -ﷺ-، وصام الناس معه، حتى إذا كان بالكديد، ماء بين عسفان وأمج، أفطر، ثم مضى حتى نزل بمر الظهران في عشرة آلاف من المسلمين» .\nولفظ رواية معمر: «أن النبي، خرج في رمضان من المدينة ومعه عشرة آلاف، وذلك على رأس ثماني سنين ونصف، من مقدمة المدينة، فسار هو ومن معه من المسلمين إلى مكة، يصوم ويصومون، حتى بلغ الكديد، وهو ماء بين عسفان وقديد، أفطر، وأفطروا» .","vol":"6","page":403},{"text":"٤٥٨٩ - (خ م د) أبو الدرداء - ﵁ -: قال: خرجنا معَ رسولِ الله - ﷺ- في شهر رمضانَ في حَرّ شديد، حتى إنْ كان أحدُنا ليضع يَدَهُ على رأْسِهِ مِن شِدَّةِ الحرِّ، وما فينا صائم إِلا رسولُ الله - ﷺ- وعبدُ اللهِ بنُ رَوَاحةَ. أخرجه البخاري ومسلم.\nوعند أبي داود: «خَرَجْنَا مَعَ رسولِ الله - ﷺ- في بعض غَزَوَاتِهِ في حرّ شديد، حتى إِنَّ أحَدَنا ليضعُ يَدَهُ، أو كَفَّهُ على رأْسه من شدَّةِ الحرِّ ... وذكر الحديث» (١) .\n_________\n(١) رواه البخاري ٤ / ١٥٩ في الصوم، باب إذا صام أيامًا من رمضان ثم سافر، ومسلم رقم (١١٢٢) في الصوم، باب التخيير في الصوم والفطر في السفر، وأبو داود رقم (٢٤٠٩) في الصوم، باب فيمن اختار الصيام في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٩٤) قال: حدثنا أبو المغيرة، قال: حدثنا سعيد بن عبد العزيز، قال:حدثني إسماعيل بن عبيد الله. وفيه (٥/١٩٤) قال: حدثنا أبو عامر، قال: حدثنا هشام يعني ابن سعد، عن عثمان بن حيان الدمشقي، وفي (٦/٤٤٤) قال: حدثنا حماد بن خالد، قال: حدثنا هشام ابن سعد، عن عثمان بن حيان وإسماعيل بن عبيد الله. [قال أبو عامر: عثمان بن حيان وحده] وعبد بن حميد (٢٠٨) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا هشام بن سعد، عن عثمان بن حيان الدمشقي. والبخاري (٣/٤٣ و٤٤) قال: حدثنا عبد الله بن يوسف، قال: حدثنا يحيى بن حمزة،عن عبد الرحمن بن يزيد بن جابر، أن إسماعيل بن عبيد الله حدثه، ومسلم (٣/١٤٥) قال: حدثنا داود بن رشيد، قال: حدثنا الوليد بن مسلم، عن سعيد بن عبد العزيز، عن إسماعيل بن عبيد الله. (ح) وحدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا هشام بن سعد، عن عثمان بن حيان الدمشقي. وأبو داود (٢٤٠٩) قال: حدثنا مؤمل بن الفضل، قال: حدثنا الوليد، قال: حدثنا سعيد بن عبد العزيز، قال: حدثني إسماعيل بن عبيد الله. وابن ماجة (١٦٦٣) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر (ح) وحدثنا عبد الرحمن بن إبراهيم وهارون بن عبد الله الحمال. قالا: حدثنا ابن أبي فديك.\nجميعا - عن هشام بن سعد، عن عثمان بن حيان الدمشقي.\nكلاهما - إسماعيل بن عبيد الله، وعثمان بن حيان - عن أم الدرداء، فذكرته.","vol":"6","page":405},{"text":"٤٥٩٠ - (ت) أبو سعيد الخدري - ﵁ -: قال: «بلغَ النبيُّ - ﷺ- عامَ الفتح مَرَّ الظَّهْران، فآذَننا بلقاءِ العدوِّ، فأَمرنا بالفِطْرِ، فأَفطرنا ⦗٤٠٦⦘ أجمعين» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٨٤) في الجهاد، باب ما جاء في الفطر عند القتال، ورواه أيضًا أحمد في \" المسند \" ٣ / ٢٩، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٩) قال: حدثنا إبراهيم بن إسحاق، قال: حدثنا ابن مبارك. وفي (٣/٨٧) قال: حدثنا الحكم بن نافع. والترمذي (١٦٨٤) قال: حدثنا أحمد بن محمد بن موسى قال: أنبأنا عبد الله بن المبارك. وابن خزيمة (٢٠٣٨) قال: حدثنا محمد بن معمر بن ربعي القيسي، قال: حدثنا أبو عاصم.\nثلاثتهم - ابن المبارك، والحكم، وأبو عاصم - عن سعيد بن عبد العزيز، عن عطية بن قيس، عن قزعة، فذكره.\n* أخرجه أحمد (٣/٨٧) قال: حدثنا أبو المغيرة، قال: حدثنا سعيد بن عبد العزيز، قال: حدثني عطية ابن قيس، عمن حدثه، عن أبي سعيد، فذكره.","vol":"6","page":405},{"text":"٤٥٩١ - (س) جابر بن عبد الله - ﵄ -: قال: «سافرنا معَ رسولِ الله - ﷺ-، فصام بعضُنا، وأفطرَ بعضُنا» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٨٨ و١٨٩ في الصوم، باب ذكر الاختلاف على أبي نضرة المنذر بن مالك، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣١٦) قال: حدثنا أبو معاوية. ومسلم (٣/١٤٣) قال:حدثنا سعيد بن عمرو الأشعثي وسهل بن عثمان وسويد بن سعيد وحسين بن حريث كلهم. عن مروان بن معاوية والنسائي (٤/١٨٨) قال: أخبرنا أبو بكر بن علي، قال: حدثنا القواريري، قال: حدثنا بشر بن منصور. وفي (٤/١٨٩) قال: أخبرني أيوب بن محمد، قال: حدثنا مروان. وابن خزيمة (٢٠٢٩) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا مروان بن معاوية الفزاري.\nثلاثتهم - أبو معاوية، ومروان، وبشر - عن عاصم الأحول، عن أبي نضرة، فذكره.\nرواية أحمد، والنسائي (٤/١٨٨) عن أبي نضرة عن جابر فقط.","vol":"6","page":406},{"text":"٤٥٩٢ - (ت) عمر بن الخطاب - ﵁ -: قال: «غَزَوْنَا معَ رسولِ الله - ﷺ- غزوتين: بَدْرًا (١)، والفتحَ، فأفطرنا فيهما» . أخرجه الترمذي (٢) .\n_________\n(١) في نسخ الترمذي المطبوعة: يوم بدر.\n(٢) رقم (٧١٤) في الصوم، باب ما جاء في الرخصة للمحارب في الإفطار، وفي سنده ابن لهيعة، وهو ضعيف، لكن له شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٢) (١٤٠) قال: حدثنا أبو سعيد، قال: حدثنا ابن لهيعة، قال: حدثنا بكير. وفي (١٤٢) قال: حدثنا حسن بن موسى، قال: حدثنا ابن لهيعة، قال: حدثنا يزيد بن أبي حبيب، عن معمر. والترمذي (٧١٤) قال: حدثنا قتيبة، قال: حدثنا ابن لهيعة، عن يزيد بن أبي حبيب، عن معمر بن أبي حبيبة.\nكلاهما - بكير، ومعمر - عن سعيد بن المسيب، فذكره.\nقلت: والحديث في سنده ابن لهيعة وهو ضعيف، وضعفه العلامة الألباني في ضعيف سنن الترمذي.","vol":"6","page":406},{"text":"٤٥٩٣ - (س) أبو سلمة بن عبد الرحمن بن عوف - ﵁ -: قال: «بينا رسولُ الله - ﷺ- يتغدَّى بمرَّ الظهران، ومعه أبو بكر، وعمر، فقال: الغداءَ» . أَخرجه النسائي. وقال: هذا مرسل (١) .\n_________\n(١) ٤ / ١٧٨ في الصوم، باب ذكر اسم الرجل، وهو مرسل كما قال النسائي، ولكن له شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٧٨) أخبرنا عمران بن يزيد. قال: حدثنا محمد بن شعيب قال: أخبرني الأوزاعي. عن يحيى أنه حدثه عن أبي سلمة،فذكره.\nقلت: قال النسائي: مرسل أخبرنا محمد بن المثنى قال: حدثنا عثمان بن عمر. قال: حدثنا علي. عن يحيى عن أبي سلمة أن رسول الله وأبا بكر وعمر كانوا بمر الظهران. مرسل.","vol":"6","page":406},{"text":"٤٥٩٤ - (س) عمرو بن أمية الضمري - ﵁ -: قال: «قَدِمْتُ على رسولِ الله - ﷺ- من سَفَر، فقال: انتظرِ الغَدَاءَ يا أبا أُمَيَّةَ، ⦗٤٠٧⦘ قلتُ: إِني صائم، قال: أُدْنُ أُخْبِرْك عن المسافر: إِنَّ اللهَ وَضَعَ عنه الصيامَ، ونِصْفَ الصلاةِ» .\nوفي رواية قال له: «تعالَ، ادْنُ مني، حتى أخبرَك عن المسافر. وَذَكَرَهُ» .\nوفي أخرى قال: قدمتُ على رسولِ الله - ﷺ-، فقال: «ألا تنتظرُ الغداءَ يا أبا أُميةَ؟ قلت: إِني صائم ... الحديث» .\nوفي أخرى: «فسلَّمتُ عليه، فلما ذهبتُ لأخرج قال: انتظرِ الغَداءَ ...» الحديث. أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٧٨ في الصوم، باب ذكر وضع الصيام عن المسافر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٧٨) قال: أخبرني عبدة بن عبد الرحيم، عن محمد بن شعيب، قال: حدثنا الأوزاعي، عن يحيى، عن أبي سلمة، فذكره.\nورواه عن عمرو بن أمية جعفر بن عمرو.\nأخرجه النسائي (٤/١٧٨) قال: أخبرني عمرو بن عثمان، قال: حدثنا الوليد، عن الأوزاعي، قال: حدثني يحيى بن أبي كثير، قال: حدثني أبو قلابة، قال: حدثني جعفر بن عمرو بن أمية الضمري، فذكره.\n* أخرجه النسائي (٤/١٨٠) قال: أخبرنا محمد بن المثنى، قال: حدثنا عثمان بن عمر، قال: أنبأنا علي، عن يحيى، عن أبي قلابة، عن رجل، أن أبا أمية أخبره، أنه أتى النبي -ﷺ- من سفر. نحوه.\n* وأخرجه النسائي (٤/١٧٩) قال: أخبرني شعيب بن شعيب بن إسحاق، قال: حدثنا عبد الوهاب، قال: حدثنا شعيب، قال: حدثني الأوزاعي. وفي (٤/١٨٠) قال: أخبرنا محمد بن عبيد الله بن يزيد ابن إبراهيم الحراني، قال: حدثنا عثمان، قال: حدثنا معاوية.\nكلاهما - الأوزاعي، ومعاوية بن سلام - عن يحيى بن أبي كثير، عن أبي قلابة، أن أبا أمية الضمري حدثهم، أنه قدم على رسول الله -ﷺ-. نحوه. ليس فيه جعفر بن عمرو ولا رجل.\nورواه أيضا أبو مهاجر عن أبي أمية الضمري.\nأخرجه الدارمي (١٧١٩) قال: حدثنا أبو المغيرة. والنسائي (٤/١٧٩) قال: أخبرنا إسحاق بن منصور، قال: أنبأنا أبو المغيرة. (ح) وأخبرنا أحمد بن سليمان، قال: حدثنا موسى بن مروان، قال: حدثنا محمد بن حرب.\nكلاهما - أبو المغيرة، ومحمد بن حرب - عن الأوزاعي، عن يحيى، عن أبي قلابة، عن أبي المهاجر، فذكره.","vol":"6","page":406},{"text":"٤٥٩٥ - (د ت س) رجل من بني عبد الله بن كعب - اسمه: أنس بن مالك (١): أَنَّ رسولَ الله - ﷺ- قال: «إِن اللهَ وضعَ شَطْرَ الصلاةِ عن المسافرِ، ورخَّصَ له الإفطار، ⦗٤٠٨⦘ وأرخص فيه للمرضِع والحُبْلَى إِذا خافتا على وَلَديهما» . أخرجه أبو داود (٢) .\nوفي أخرى له وللترمذي قال: «أغَارَتْ علينا خَيل لرسولِ الله - ﷺ- وكنتُ قد أسلمتُ، قال: فانطلقتُ إِلى رسولِ الله - ﷺ-، فوجدتُه يتغدَّى، فقال لي: اجلس وأصِبْ من طعامنا هذا، فقلتُ: إني صائم، فقال: اجلس أُحدِّثْك عن الصلاة، وعن الصيام: إِن اللهَ وضعَ شَطْر الصلاةِ عن المسافر، ووضع عنه الصومَ، ووضعَ عن الحامل والمرضعِ الصيامَ، واللهِ لقد قالهما النبيُّ - ﷺ- كليهما أَو أحدهما - قال: فإِذا ذكرتُ ذلك تَلَهَّفتُ على أن لم آكلْ من طعامِ رسولِ الله - ﷺ-» .\nوفي رواية النسائي قال: «أَتيتُ رسولَ الله - ﷺ- في إِبل لي، كانت أُخِذتْ، فوافقتُه وهو يأكل، فدعاني إِلى طعامه، فقلتُ: إِني صائم، فقال: أُدْنُ أُخْبِرْكَ عن ذلك: إِن الله وضعَ عن المسافرِ الصومَ، وشَطرَ الصلاةِ» .\nوفي رواية له عن رجل - ولم يُسمِّه - قال: «أتيتُ النبيَّ - ﷺ- وهو يتغدَّى، قال: هَلُمَّ إِلى الغَداءِ، فقلتُ: إِني صائم، قال: هَلُمَّ أُخْبِرْكَ عن الصوم: إِنه وُضِعَ عن المسافرِ نصفُ الصلاة، والصومُ، ورُخِّصَ للحبلى والمرضع» . ⦗٤٠٩⦘\nوفي أخرى عن شيخ من قُشَير عن عمِّهِ: «أَنه ذهب في إِبل له، فانتهى إِلى النبيِّ - ﷺ- وهو يأكل - أَو قال: يَطْعَم ...» وذكر الحديث.\nوفي أخرى عن رجل من بَلْحَرِيْش عن أبيه قال: «كنتُ مسافرًا» .\nوفي أخرى: «كنا نُسافِرُ ما شاءَ الله، فأتينا رسولَ الله - ﷺ- وهو يَطْعَم، فقال: هَلُمَّ واطْعَمْ، قلتُ: إِني صائم، فقال رسولُ الله - ﷺ-: أُحدِّثُكُم عن الصيام: إِن الله وضعَ عن المسافِرِ الصومَ، وشطرَ الصلاةِ» .\nوله في أخرى عن هانئ بن عبد الله بن الشِّخِّيرِ عن أبيه - ولم يذكر رجلًا من بَلْحَرِيْش- قال: «كنتُ مسافرًا، فأتيتُ رسولَ الله - ﷺ- ...» وذكر الحديث.\nوهذه الرواية قد جعلها عن عبد الله بن الشِّخِّيرِ، والتي قبلها عن هانئ عن رجل من بَلْحَرِيْش عن أبيه، فإن كان قد أسقط من هذه الثانية رَجُلًا، فهي من جملة طرق الحديث، وإِن لم يكن قد أسقط رجلًا، فهو حديث منفرد برأسه.\nوله في أخرى عن غَيلان، قال: «خرجتُ مع أبي قِلابة في سفر فقرَّب طعامًا، فقلتُ: إِني صائم، فقال: إِنَّ رسولَ الله - ﷺ- خرج في سفر، فقرَّب طعامًا، فقال لرجل: ادْنُ فاطْعَمْ، قال: إِني صائم، قال: إن الله ⦗٤١٠⦘ وضعَ عن المسافرِ نصفَ الصلاةِ، والصيامَ، في السفر، فادْنُ فاطْعَمْ، فدنوتُ فَطَعِمتُ» .\nوهذه الرواية أيضًا كذا أخرجها عن أبي قِلابة، ولأبي قلابة فيما تقدَّم من روايات الحديث عن رجل - ولم يُسمِّه - فتكون هذه الرواية مرسلة (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَطْر) كل شيء: نصفه.\n(للمرضع) المرضع: المرأة التي لها ولد ترضعه، فإن وصفتها بإرضاع الولد قلت: مُرْضِعة.\n_________\n(١) هو أنس بن مالك الكعبي، من بني كعب بن ربيعة بن عامر بن صعصعة بن معاوية بن بكر بن هوازن، وهو صحابي ليس له رواية عن النبي ﷺ إلا هذا الحديث الواحد، وبعضهم يذكر في نسبة القشيري، يذهبون إلى أن قشيرًا هو ابن كعب بن ربيعة، وأنس بن مالك بن النضر الأنصاري، خادم رسول الله ﷺ، وهو المراد في أكثر الأحاديث عن اطلاق اسم أنس، ثم أنس بن مالك الكعبي، وهو الذي في حديثنا، وهذان صحابيان، وأنس بن مالك بن أبي عامر الأصبحي، والد الإمام مالك بن أنس، وهو تابعي، ثم أنس بن مالك الصيرفي، شيخ خلاد بن يحيى، وأنس بن مالك شيخ لأبي داود الطيالسي، وهذا متأخران يرويان عن التابعين.\n(٢) هذه الرواية بهذا اللفظ لم نعثر عليها في نسخ أبي داود المطبوعة، ولم نر من تعرض لذكرها، وهي قريبة من إحدى روايات النسائي في هذا الحديث، ولعلها في بعض نسخ أبي داود التي لم نطلع عليها.\n(٣) رواه أبو داود رقم (٢٤٠٨) في الصوم، باب اختيار الفطر، والترمذي رقم (٧١٥) في الصوم، باب ما جاء في الرخصة في الإفطار للحبلى والمرضع، والنسائي ٤ / ١٨٠ - ١٨٢ في الصوم، باب وضع الصيام عن المسافر، وباب وضع الصيام عن الحبلى والمرضع، ورواه أيضًا ابن ماجة رقم (١٦٦٧) في الصيام، باب ما جاء في الإفطار للحامل والمرضع، وهو حديث صحيح، قال الترمذي: حديث أنس بن مالك الكعبي حديث حسن، ولا نعرف لأنس بن مالك هذا عن النبي ﷺ غير هذا الحديث الواحد، والعمل على هذا عند بعض أهل العلم، وقال بعض أهل العلم: الحامل والمرضع تفطران وتقضيان وتطعمان، وبه يقول سفيان، ومالك، والشافعي، وأحمد، وقال بعضهم: تفطران وتطعمان، ولا قضاء عليهما، وإن شاءتا قضتا ولا إطعام عليهما، وبه يقول إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٤٧) قال: حدثنا وكيع. وفي (٤/٣٤٧) قال: حدثنا عفان. وفي (٥/٢٩) قال: حدثنا عبد الصمد، وعبد بن حميد (٤٣١) قال: حدثني سليمان بن حرب، وأبو داود (٢٤٠٨) قال: حدثنا شيبان بن فروخ. والترمذي (٧١٥) قال: حدثنا أبو كريب، ويوسف بن عيسى، قالا: حدثنا وكيع. وابن ماجة (، ١٦٦٧ ٣٢٩٩) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع. وعبد الله بن أحمد (٤/٣٤٧) قال: حدثنا شيبان. وابن خزيمة (٢٠٤٤) قال: حدثنا جعفر بن محمد، قال: حدثنا وكيع. (ح) وحدثنا الحسن بن محمد، قال: حدثنا عفان. (ح) وحدثنا الحسن أيضا، قال: حدثنا عاصم بن علي.\nستتهم - وكيع، وعفان، وعبد الصمد، وسليمان، وشيبان، وعاصم - قالوا: حدثنا أبو هلال، عن عبد الله بن سوادة، فذكره.\n* وأخرجه النسائي (٤/١٩٠) قال: أخبرنا عمرو بن منصور، قال: حدثنا مسلم بن إبراهيم، عن وُهَيب بن خالد، قال: حدثنا عبد الله بن سوادة، عن أبيه، عن أنس، فذكره.\n* وأخرجه أحمد (٥/٢٩)، والنسائي (٤/١٨٠) قال: أخبرنا أبو بكر بن علي، قال: حدثنا سُريج. وابن خزيمة (٢٠٤٢) قال: حدثنا يعقوب بن إبراهيم الدورقي، وأبو هاشم زياد بن أيوب.\nأربعتهم - أحمد، وسُريج، ويعقوب، وزياد - قالوا: حدثنا إسماعيل بن عُليَّة، عن أيوب، قال: حدثني أبو قلابة هذا الحديث، ثم قال: هل لك في صاحب الحديث؟ فدلني عليه، فلقيته، فقال: حدثني قريب لي يُقال له أنس بن مالك، فذكره.\n* وأخرجه النسائي (٤/١٨٠) قال: أخبرنا عُمر بن محمد بن الحسن بن التل، قال: حدثنا أبي. وابن خزيمة (٢٠٤٣) قال: حدثنا محمد بن عثمان العجلي، قال: حدثنا عُبيدالله.\nكلاهما - محمد بن الحسن، وعبيد الله - عن سفيان الثوري، عن أيوب، عن أبي قلابة، عن أنس، فذكره.\nذكره الزيلعي في نصب الراية (١٩١/٢) قال: قال الترمذي: حدثنا حسن، ولا يعرف لأنس هذا عن النبي، غير هذا الحديث، ورواه أحمد في المسند (٤/٣٤٧) . ورواه الطحاوي (١/٢٤٦) . والطبراني في معجمه.\nوالحديث قال عنه الألباني حسن صحيح.\nأبي داود (٢٤٠٨) . ابن ماجة (١٦٦٦٧) الترمذي (٧١٨) . النسائي (٢١٤٦) حسن فقط.","vol":"6","page":407},{"text":"٤٥٩٦ - (ط د) أبو بكر بن عبد الرحمن: قال: حدَّثني رجل من أصحاب رسول الله - ﷺ-[قال]: «رأيتُ رسولَ الله - ﷺ- بالعَرْج يُصَبُّ على رأسه الماءُ من العطش - أو من الحرِّ - ثم قيل لرسول الله - ﷺ-: إِنَّ طائفة ⦗٤١١⦘ من الناس قد صاموا حين صُمْتَ، قال: فلما كان رسولُ الله - ﷺ- بالكَدِيدِ دعا بِقَدَح فشربَ، فأفطرَ الناسُ» . أخرجه الموطأ بتمامه، وأبو داود إِلى قوله: «أو الحرِّ»، لم يزد (١) .\n_________\n(١) رواه الموطأ ١ / ٢٩٤ في الصيام، باب ما جاء في الصيام في السفر، وأبو داود رقم (٢٣٦٥) في الصوم، باب الصائم يصب عليه الماء من العطش، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢٢٤) عن سمي مولى أبي كر بن عبد الرحمن. عن أبي بكر بن عبد الرحمن. عن بعض أصحاب رسول الله -ﷺ-، فذكره.\nوأخرجه أبو داود (٢٣٦٥) حدثنا عبيد الله بن مسلمة القعنبي، عن مالك، عن سمي مولى أبي بكر بن عبد الرحمن عن أبي بكر بن عبد الرحمن، عن بعض أصحاب النبي، فذكره.","vol":"6","page":410},{"text":"٤٥٩٧ - (ط) نافع - مولى ابن عمر - ﵃ -: «أنَّ ابنَ عُمَرَ كان لا يصومُ في السفر (١)» . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": لأنه كان يرى أن الصوم في السفر لا يجزئ، لأن الفطر عزيمة من الله تعالى، لقوله: ﴿فمن كان منكم مريضًا أو على سفر فعدة من أيام أخر﴾ فجعل عليه عدة، وبه قال أبوه عمر، وأبو هريرة، وعبد الرحمن بن عوف، وقوم من أهل الظاهر، ويرده أحاديث الباب، قاله ابن عبد البر.\n(٢) ١ / ٢٩٥ في الصوم، باب ما جاء في الصيام في السفر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢٢٧) عن نافع، أن عبد الله بن عمر،فذكره.","vol":"6","page":411},{"text":"<span data-type=\"title\" id=toc-923>الفرع الرابع: في أحاديث متفرقة</span>\n<span data-type=\"title\" id=toc-924>يوم الخروج</span>\n٤٥٩٨ - (ت) محمد بن كعب: قال: «أَتيتُ أنسَ بنَ مالك - ﵁- في رمضانَ، وهو يريد سفرًا، وقد رُحِلَتْ له راحلتُه، ولبس ثيابَ سفره، ودعا بطعام، فأكلَ، فقلتُ له: سُنَّة؟ قال: سُنَّة، ثم ركب» . ⦗٤١٢⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٩٩) و(٨٠٠) في الصوم، باب من أكل ثم خرج يريد سفرًا، وإسناده حسن، وفي الباب من حديث عبيد بن جبر عند أبي داود وسيأتي رقم (٤٦٠٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٧٩٩) قال: حدثنا قتيبة، قال: حدثنا عبد الله بن جعفر. وفي (٨٠٠) قال الترمذي: حدثنا محمد بن إسماعيل، قال: حدثنا سعيد بن أبي مريم. قال: حدثنا محمد بن جعفر.\nكلاهما - عبد الله بن جعفر، ومحمد بن جعفر - عن زيد بن أسلم، عن محمد بن المنكدر، عن محمد ابن كعب، فذكره.","vol":"6","page":411},{"text":"<span data-type=\"title\" id=toc-925>يوم الدخول</span>\n٤٥٩٩ - (ط) مالك بن أنس - ﵀ -: «بلغه: أن عمر بن الخطاب كان إِذا كان في سفر في رمضان، فعلم أنه داخل المدينةَ من أول يومه، دخل وهو صائم» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ٢٩٦ في الصيام، باب ما يفعل من قدم من سفر أو أراده في رمضان، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢٢٧) أنه بلغه أن عمر بن الخطاب.\nقلت: إسناده منقطع.","vol":"6","page":412},{"text":"<span data-type=\"title\" id=toc-926>مقدار السفر</span>\n٤٦٠٠ - (د) منصور الكلبي: «أن دِحيةَ بنَ خليفةَ خرج من قرية من دمشقَ مَرَّة، إِلى قَدْرِ قَرْيةِ عَقبَةَ من الفُسطاط - وذلك ثلاثة أميال - في رمضان، ثم إِنه أفطر، وأفطر معه أُناس، وكره آخرون أن يفطروا، فلما رجع إِلى قريته قال: والله، لقد رأيتُ اليوم أمرًا ما كنتُ أظن أني أراه، إِنَّ قومًا رغبوا عن هَدْي رسول الله - ﷺ- وأصحابه - يقول ذلك للذين صاموا - ثم قال عند ذلك: اللهم اقبِضْني إِليك» . أخرجه أبو داود (١) . ⦗٤١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَدْي): الهدي: السيرة والطريقة.\n_________\n(١) رقم (٢٤١٣) في الصوم، باب قدر مسيرة ما يفطر فيه، ومنصور الكلبي مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٩٨) قال: حدثنا حجاج، ويونس. وأبو داود (٢٤١٣) قال: حدثنا عيسى ابن حماد. وابن خزيمة (٢٠٤١) قال: حدثنا محمد بن عبد الله بن عبد الحكم، قال: أخبرنا أبي، وشعيب. (ح) وحدثنا محمد بن يحيى، قال: أخبرنا ابن أبي مريم.\nستتهم - حجاج، ويونس، وعيسى، وعبد الله بن عبد الحكم، وشعيب، وابن أبي مريم عن الليث، قال: حدثني يزيد بن أبي حبيب، عن أبي الخير، عن منصور الكلبي، فذكره.\nقلت: منصور الكلبي قال ابن المديني مجهول لا أعرفه، وقال ابن خزيمة: لا أعرفه.","vol":"6","page":412},{"text":"٤٦٠١ - (د) نافع - مولى ابن عمر - ﵃ -: «أن ابن عمر كان يخرج إِلى الغابة في رمضان، فلا يُفْطِرُ، ولا يَقْصُر» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤١٤) في الصوم، باب قدر مسيرة ما يفطر فيه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٢٤١٤) حدثنا مسدد، ثنا المعتمر، عن عبيد الله، عن نافع أن ابن عمر، فذكره.","vol":"6","page":413},{"text":"سفر الماء\n٤٦٠٢ - (د) عبيد بن جبر: قال: «كنت مع أبي بَصْرة الغفاري، صاحبِ رسول الله - ﷺ- في سفينة من الفُسطاط في رمضان، فدفع، ثم قرَّب غداءه - قال جعفر في حديثه: فلم يُجاوز البيوت حتى دعا بالسُّفْرة - قال: اقْتَربْ، قلتُ: ألستَ ترى البيوت؟ قال أبو بصرة: أترغب عن سُنَّةِ رسولِ الله - ﷺ-؟ قال جعفر في حديثه: فأكل» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤١٢) في الصوم، باب متى يفطر المسافر إذا خرج، وفي سنده كليب بن ذهل الحضرمي لم يوثقه غير ابن حبان، وباقي رجاله ثقات، لكن يشهد له حديث محمد بن كعب عند الترمذي الذي تقدم رقم (٤٥٩٨)، فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤١٢) حدثنا عبيد الله بن عمر، حدثني عبد الله بن يزيد، (ح) وثنا جعفر بن مسافر، ثنا عبد الله بن يحيى، المعنى، حدثني سعيد بن أبي أيوب، وزاد جعفر: والليث، حدثني يزيد ابن أبي حبيب، أن كليب بن ذهل الحضرمي أخبره، عن عبيد، قال جعفر بن جبر، فذكره.\nقلت: وفي سنده كليب بن ذهل الحضرمي لم يوثقه غير ابن حبان قال الحافظ في التهذيب: قال ابن خزيمة: لا أعرفه بعدالة، وقال الذهبي: تفرد عنه يزيد بن أبي حبيب.","vol":"6","page":413},{"text":"<span data-type=\"title\" id=toc-928>إدراك رمضان المسافر</span>\n٤٦٠٣ - (د) سلمة بن المحبق الهذلي - ﵁ -: قال: قال ⦗٤١٤⦘ رسول الله - ﷺ-: «من كان له حُمولة يأوي إِلى شِبَع فليصم رمضانَ حيث أدركه» .\nوفي رواية قال: «من أدركه رمضانُ في السفر ...» وذكر معناه. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حمُولة) الحمُولة بالضم: الأحمال، فأما الحمُول بلا هاء فهي الإبل التي عليها الهوادج كان فيها نساء أو لم يكن.\n_________\n(١) رقم (٢٤١٠) و(٢٤١١) في الصوم، باب فيمن اختار الصيام، وفي سنده حبيب بن عبد الله الأزدي، وهو مجهول، وابنه عبد الصمد بن حبيب بن عبد الله الأزدي، ضعفه أحمد وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧٦) قال: حدثنا أبو النضر. وفي (٥/٧) قال: حدثنا عبد الصمد. وأبوداود (٢٤١٠) قال: حدثنا حامد بن يحيى، قال: حدثنا هاشم بن القاسم. (ح) وحدثنا عقبة بن مكرم، قال: حدثنا أبو قتيبة. وفي (٢٤١١) قال: حدثنا نصر بن المهاجر، قال: حدثنا عبد الصمد بن عبد الوارث.\nثلاثتهم - أبو النضر هاشم بن القاسم، وعبد الصمد بن عبد الوارث، وأبو قتيبة سلم بن قتيبة -قالوا: حدثنا عبد الصمد بن حبيب بن عبد الله الأزدي، قال: حدثني حبيب بن عبد الله يعني أباه. قال: سمعت سنان بن سلمة بن المحبق الهذلي، فذكره.\nقلت: في سنده حبيب بن عبد الله الأزدي قال أبو حاتم مجهول، وابنه عبد الصمد بن حبيب نقل ابن الجوزي في الضعفاء والمتروكين (٢/١٠٨) عن الإمام أحمد أنه قال: هو لين الحديث وضعفه.","vol":"6","page":413},{"text":"<span data-type=\"title\" id=toc-929>الفصل الثاني: في موجب الإفطار</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-930>الفرع الأول: في القضاء</span>، وفيه ستة أنواع\n<span data-type=\"title\" id=toc-931>[النوع] الأول: في التتابع والتفريق</span>\n٤٦٠٤ - (ط) نافع - مولى ابن عمر - ﵃ -: أنَّ ابنَ عمرَ ⦗٤١٥⦘ كان يقولُ: «يصومُ [قضاءَ] رمضانَ متتابعًا مَنْ أفطر من مَرَض أو في سَفَر» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٠٤ في الصيام، باب ما جاء في قضاء رمضان والكفارات، وإسناده صحيح، قال الزرقاني في \" شرح الموطأ \": مذهب ابن عمر وجوب تتابع القضاء، وكذا روي عن علي والحسن والشعبي، وبه قال أهل الظاهر، وذهب الجمهور، ومنهم الأئمة الأربعة إلى استحبابه فقط، وبه قال جمع من الصحابة، وإن كان القياس التتابع إلحاقًا لصفة القضاء بصفة الأداء، وتعجيلًا لبراءة الذمة، ولكن لم يجب لإطلاق الآية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢٤٩) عن نافع فذكره.","vol":"6","page":414},{"text":"٤٦٠٥ - (ط) محمد بن شهاب الزهري - ﵀ -: «أن أبا هريرة، وابن عباس اختلفا في قضاء رمضانَ، فقال أحدهما: يُفرَّق بينه، وقال الآخر: لا يُفرَّق بينه، لا أدري أيُّهما قال: لا يفرَّق بينه، ولا أَيُّهما قال: يُفرَّق بينه؟» أَخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٠٤ في الصيام، باب ما جاء في قضاء رمضان والكفارات، وإسناده منقطع بين الزهري وأبي هريرة وابن عباس، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: لا أدري عمن أخذ ابن شهاب هذا، وقد صح عن ابن عباس وأبي هريرة أنهما أجازا تفريق قضاء رمضان، قالا: لا بأس بتفريقه، لقوله تعالى: ﴿فعدة من أيام أخر﴾، وقال الحافظ في \" الفتح \": هكذا أخرجه مالك منقطعًا مبهمًا، ووصله عبد الرزاق معينًا عن معمر عن الزهري عن عبيد الله بن عبد الله عن ابن عباس فيمن عليه قضاء رمضان، قال: يقضيه مفرقًا، قال الله تعالى: ﴿فعدة من أيام أخر﴾، وأخرجه الدارقطني من وجه آخر عن معمر بسنده قال: صمه كيف شئت، ورويناه في فوائد أحمد بن شبيب عن أبيه عن يونس عن الزهري بلفظ: لا يضرك كيف قضيتها، إنما هي عدة من أيام أخر فأحصه، وقال عبد الرزاق عن ابن جريج عن عطاء أن ابن عباس وأبا هريرة قالا: فرقه إذا أحصيته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢٤٩) عن ابن شهاب فذكره. قال الزرقاني في شرح الموطأ:قال ابن عبد البر: لا أدري عمن أخذ ابن شهاب هذا وقد صح عن ابن عباس وأبي هريرة أنهما أجازا تفريق قضاء رمضان قالا: لا بأس بتفريقه لقوله تعالى: ﴿فعدة من أيام أخر﴾، وقال الحافظ في الفتح: هكذا أخرجه مالك منقطعا مبهما، ووصله عبد الرزاق معينا عن معمر عن الزهري عن عبيد الله بن عبد الله عن ابن عباس فيمن عليه قضاء رمضان، قال: يقضيه مفرقا، قال الله تعالى: ﴿فعدة من أيام أخر﴾، وأخرجه الدارقطني من وجه أخر عن معمر بسنده قال: صمه كيف شئت، ورويناه في فوائد أحمد بن شبيب عن أبيه عن يونس عن الزهري بلفظ لا يضرك كيف قضيتها، إنما هي عدة من أيام أخر فأحصه، وقال عبد الرزاق عن ابن جريج عن عطاء أن ابن عباس وأبا هريرة قالا: فرقه إذا أحصيته.","vol":"6","page":415},{"text":"<span data-type=\"title\" id=toc-932>[النوع] الثاني: في تأخير القضاء</span>\n٤٦٠٦ - (خ م ط د ت س) عائشة - ﵂ -: قالت: «كانَ ⦗٤١٦⦘ يكونُ عليَّ الصومُ مِنْ رمضانَ، فما أستطيعُ أن أقضيَ إِلا في شعبانَ» .\nقال يحيى بن سعيد: «ذلك عن الشُّغْلِ من النبي - ﷺ-، أو بالنبيِّ - ﷺ-» .\nوفي رواية: «وذلك لمكانِ رسولِ الله - ﷺ-» . أخرجه البخاري ومسلم.\nولمسلم قالت: «إِنْ كانَتْ إحدانَا لَتُفطِر في زمانِ رسولِ الله - ﷺ- فما تَقْدِرُ على أن تقضيَهُ معَ رسولِ الله - ﷺ- حتى يأتيَ شعبانُ» .\nوعند الموطأ، وأبي داود قالتْ: «إِنْ كانَ ليكونُ عليَّ الصيامُ من رمضانَ، فما أستطيعُ أصومُهُ حتى يأتيَ شعبانُ» .\nوفي رواية الترمذي قالت: «ما كنتُ أقضي ما يكون عليَّ من رمضانَ إِلا في شعبانَ، حتى تُوُفِّيَ رسولُ الله - ﷺ-» .\nوأخرج النسائي الرواية الأولى، ونحوه رواية مسلم، وزاد فيها: «وما كان رسولُ الله - ﷺ- يصوم في شهر ما يصوم في شعبانَ، كان يصومُهُ كلَّه إِلا قليلًا، بل كان يصومُه كلَّه» .\nوهذه الزيادة قد أَخرجها البخاري ومسلم، وقد تقدَّم ذِكْرُها (١) .\n_________\n(١) رواه البخاري ٤ / ١٦٦ في الصوم، باب متى يقضي قضاء رمضان، ومسلم رقم (١١٤٦) في الصيام، باب قضاء رمضان في شعبان، والموطأ ١ / ٣٠٨ في الصيام، باب جامع قضاء الصيام، وأبو داود رقم (٢٣٩٩) في الصوم، باب تأخير قضاء رمضان، والترمذي رقم (٧٨٣) في الصوم، باب ما جاء في تأخير رمضان، والنسائي ٤ / ١٩١ في الصوم، باب وضع الصيام عن الحائض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ صفحة (٢٠٥) . والبخاري (٣/٤٥) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. ومسلم (٣/١٥٤و ١٥٥) قال: حدثنا أحمد بن عبد الله بن يونس. قال: حدثنا زهير. (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا بشر بن عمر الزهراني. قال: حدثني سليمان بن بلال. (ح) وحدثنيه محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب. (ح) وحدثنا عمرو الناقد. قال: حدثنا سفيان. وأبو داود (٢٣٩٩) قال: حدثنا عبد الله بن مسلمة، عن مالك. والنسائي (٤/١٩١) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. وابن خزيمة (٢٠٤٦) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. وفي (٢٠٤٧) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. وفي (٢٠٤٨) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج.\nسبعتهم - مالك، وزهير بن معاوية، وسليمان بن بلال، وابن جريج، وعبد الوهاب الثقفي، وسفيان بن عيينة، ويحيى بن سعيد القطان - عن يحيى بن سعيد الأنصاري.\n٢- وأخرجه مسلم (٣/١٥٥) قال: حدثني محمد بن أبي عمر المكي. قال: حدثنا عبد العزيز بن محمد الدراوردي. والنسائي (٤/١٥٠) قال: أخبرنا أحمد بن سعد بن الحكم. قال: حدثنا عمي. قال: حدثنا نافع بن يزيد.\nكلاهما - عبد العزيز، ونافع - عن يزيد بن عبد الله بن الهاد، عن محمد بن إبراهيم.\n٣- وأخرجه ابن ماجة (١٦٦٩) قال: حدثنا علي بن المنذر. قال: حدثنا سفيان بن عيينة، عن عمرو بن دينار ويحيى بن سعيد.\nثلاثتهم - يحيى بن سعيد، ومحمد بن إبراهيم، وعمرو بن دينار - عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"6","page":415},{"text":"<span data-type=\"title\" id=toc-933>[النوع] الثالث: في الصوم عن الميت</span>\n٤٦٠٧ - (خ م د) عائشة - ﵂ -: قالت: قال رسول الله - ﷺ-: «مَنْ ماتَ وعليه صوم صام عنه وَليُّه» . أخرجه البخاري ومسلم، وأبو داود (١)، قال أبو داود: هذا في النذر (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صام عنه وليه): هذا فيه مذهبان، أحدهما: أن يصوم الولي عن المولَّى عليه، وإليه ذهب قوم من أصحاب الحديث، وهو مذهب الشافعي في القول القديم. والآخر: أن يكون المراد به: الكفارة، فعبر عنها بالصوم إذ كانت تلازم الصوم، وعلى هذا أكثر الفقهاء.\n_________\n(١) رواه البخاري ٤ / ١٦٨ في الصوم، باب من مات وعليه صوم، ومسلم رقم (١١٤٧) في الصوم، باب قضاء الصيام عن الميت، وأبو داود رقم (٢٤٠٠) في الصوم، باب فيمن مات وعليه صيام.\n(٢) وهو الصواب كما في الأحاديث التي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦٩) قال: حدثنا يحيى بن إسحاق. قال: أخبرنا ابن لهيعة. (ح) وموسى بن داود. قال: حدثنا ابن لهيعة. والبخاري (٣/٤٥) قال: حدثنا محمد بن خالد. قال: حدثنا محمد بن موسى بن أعين. قال: حدثنا أبي، عن عمرو بن الحارث. ومسلم (٣/١٥٥) قال: حدثني هارون بن سعيد الأيلي وأحمد بن عيسى. قالا: حدثنا ابن وهب. قال: أخبرنا عمرو بن الحارث. وأبو داود (٢٤٠٠ و٣٣١١) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: أخبرني عمرو بن الحارث. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٣٨٢) عن علي بن عثمان النفيلي وإسماعيل بن يعقوب الصبيحي الحرانيين.\nكلاهما عن محمد بن موسى بن أعين، عن أبيه، عن عمرو ابن الحارث وابن خزيمة (٢٠٥٢) قال: حدثنا أحمد بن عبد الرحمن بن وهب. قال: حدثنا عمي. قال: حدثني عمرو بن الحارث. (ح) وحدثنا محمد بن يحيى. قال: حدثنا ابن أبي مريم. قال: أخبرنا يحيى بن أيوب. (ح) وحدثنا زكريا ابن يحيى ابن أبان. قال: حدثنا عمرو بن ظاهر -كذا في المطبوع - قال: حدثنا يحيى بن أيوب.\nثلاثتهم - عبد الله بن لهيعة، وعمرو بن الحارث، ويحيى بن أيوب - عن عبيد الله بن أبي جعفر، عن محمد بن جعفر بن الزبير، عن عروة بن الزبير، فذكره.\n* أخرجه أحمد (٦/٦٩) قال: حدثنا هارون. قال: حدثنا ابن وهب. قال: قال حيوة: أخبرني سالم أنه عرض هذا الحديث على يزيد فعرفه، أن عروة بن الزبير. قال، فذكره.","vol":"6","page":417},{"text":"٤٦٠٨ - (د) عبد الله بن عباس - ﵄ -: قال: «إِذا مرض الرجل في رمضانَ، ثم مات ولم يَصحَّ (١)، أُطْعِمَ عنه، ولم يكن عليه قضاء، وإن نذر قضَى عنه وليُّه» . أخرجه أبو داود (٢) .\n_________\n(١) في بعض النسخ: ولم يصم.\n(٢) رقم (٢٤٠١) في الصوم، باب فيمن مات وعليه صيام، وهو موقوف صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤٠١) حدثنا محمد بن كثير، أخبرنا سفيان، عن أبي حصين، عن سعيد بن جبير، عن ابن عباس، فذكره.","vol":"6","page":417},{"text":"٤٦٠٩ - (خ م د ت س) عبد الله بن عباس - ﵄ -: قال: «جاءتِ امرأة إِلى رسولِ الله - ﷺ-، فقالتْ: يا رسولَ الله، إِن أُمي ماتت، ⦗٤١٨⦘ وعليها صوم نذر، أفأصومُ عنها؟ قال: أرأيتِ لو كان على أُمِّكِ دَيْن فقضِيته، أكان ذلك يؤدِّي عنها؟ قالت: نعم، قال: فصومي عن أُمِّكِ» .\nوفي رواية قال: «جاء رجل إِلى النبيِّ - ﷺ-، فقال: يا رسولَ الله، إِن أُمي ماتت وعليها صوم شهر، أفأقضيه عنها؟ فقال: لو كان على أُمِّكَ دَيْن أكنتَ قاضيَه؟ قال: نعم، قال: فَدَيْنُ اللهِ أحقُّ أن يُقْضَى» .\nوفي أخرى قال: «إِن أختي ماتت» . أخرجه البخاري، ومسلم.\nوفي رواية أبي داود مثل الرواية الثانية، وقال: «جاءتِ امرأة» .\nوفي رواية الترمذي قال: «جاءتِ امرأة إِلى النبيِّ - ﷺ- فقالت: إِن أُختي ماتت وعليها صوم شهرين متتابعين»، وذكر ... الحديث مثل الثانية.\nوفي رواية لأبي داود، والنسائي: «أن امرأة ركبت البحر، فنذرت إن نجَّاها الله: أن تصومَ شهرًا، فنجاها اللهُ، فلم تَصُمْ حتى ماتت، فجاءت ابنتُها - أو أختُها- إِلى رسولِ الله - ﷺ-، فأَمرها أن تصومَ عنها» (١) .\n_________\n(١) رواه البخاري ٤ / ١٦٩ في الصوم، باب من مات وعليه صوم، ومسلم رقم (١١٤٨) في الصوم، باب قضاء الصيام عن الميت، وأبو داود رقم (٣٣٠٧) و(٣٣٠٨) في الأيمان والنذور، باب في قضاء النذر عن الميت، والترمذي رقم (٧١٦) في الصوم، باب ما جاء في الصوم عن الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٢٤) (١٩٧٠) قال: حدثنا أبو معاوية. وفي (١/٢٢٧) (٢٠٠٥) قال: حدثنا يحيى. وفي (١/٢٥٨) (٢٣٣٦) قال: حدثنا معاوية، قال: حدثنا زائدة. وفي (١/٣٦٢) (٣٤٢٠) قال: حدثنا ابن نمير. والبخاري (٣/٤٦) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. ومسلم (٣/١٥٥) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. (ح) وحدثني أحمد بن عمر الوكيعي، قال: حدثنا حسين بن علي، عن زائدة. وأبو داود (٣٣١٠) قال: حدثنا مسدد، قال: حدثنا يحيى. (ح) وحدثنا محمد بن العلاء، قال: حدثنا أبو معاوية. والنسائي في الكبرى الورقة (٣٩-ب) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا عبثر -وهو ابن القاسم كوفي - (ح) وأخبرنا القاسم بن زكريا، قال: حدثنا حسين بن علي الجعفي، عن زائدة. (ح)\nوأخبرنا عمرو بن يحيى بن الحارث، قال: حدثنا أحمد بن أبي شعيب، قال: حدثنا موسى بن أعين.\nسبعتهم - أبو معاوية، ويحيى، وزائدة، وابن نمير، وعيسى بن يونس، وعبثر، وموسى بن أعين - عن الأعمش، عن مسلم البطين.\n٢- وأخرجه مسلم (٣/١٥٦) قال: حدثنا إسحاق بن منصور، وابن أبي خلف، وعبد بن حميد. والنسائي في الكبرى الورقة (٣٩-ب) قال: أخبرنا القاسم بن زكريا بن دينار.\nأربعتهم - إسحاق، وابن أبي خلف، وعبد بن حميد، والقاسم - عن زكريا بن عدي، قال: أخبرنا عبيد الله بن عمرو، عن زيد بن أبي أنيسة، قال: حدثنا الحكم بن عتيبة.\nكلاهما - مسلم البطين، والحكم بن عتيبة - عن سعيد بن جبير، فذكره.\nزاد في رواية زائدة قال: قال سليمان الأعمش: فقال الحكم، وسلمة بن كهيل: ونحن جميعا جلوس، حين حدث مسلم بهذا الحديث، قالا: سمعنا مجاهدا، يذكر هذا عن ابن عباس.\nوزاد في رواية عبد الرحمن بن مغراء، عن الأعمش قال: وعن سلمة بن كهيل، عن مجاهد، عن ابن عباس، وعن الحكم بن عتيبة، عن عطاء، عن ابن عباس.\nوزاد في رواية موسى بن أعين: قال سليمان الأعمش: وحدثنيه سلمة بن كهيل، والحكم، بمثل ذلك. يعني بمثل رواية مسلم، عن سعيد بن جبير.\n* أخرجه مسلم (٣/١٥٦) قال: حدثنا أبو سعيد الأشج. وابن ماجة (١٧٥٨) قال: حدثنا عبد الله بن سعيد. والترمذي (٧١٦) قال: حدثنا أبو سعيد الأشج. وفي (٧١٧) قال: حدثنا أبو كريب. والنسائي في الكبرى الورقة (٣٩-ب) قال: أخبرنا عبد الله بن سعيد. وابن خزيمة (١٩٥٣و ٢٠٥٥) قال: حدثنا عبد الله بن سعيد الأشج.\nكلاهما - أبو سعيد الأشج عبد الله بن سعيد، وأبو كريب - قالا: حدثنا أبو خالد الأحمر، عن الأعمش، عن سلمة بن كهيل، والحكم بن عتيبة، ومسلم البطين، عن سعيد بن جبير، وعطاء، ومجاهد، عن ابن عباس، فذكره.\n* وأخرجه النسائي في الكبرى الورقة (٣٩-ب) قال: أخبرنا الحسين بن منصور النيسابوري، قال: حدثنا عبد الرحمن بن مغراء، عن الأعمش، عن مسلم البطين، عن سعيد بن جبير عن ابن عباس. (ح) وعن سلمة بن كهيل، عن مجاهد، عن ابن عباس. (ح) وعن الحكم بن عتيبة، عن عطاء، عن ابن عباس، فذكره.\nرواية الترمذي: الأعمش، عن سلمة بن كهيل، ومسلم البطين. ليس فيها الحكم.\nفي رواية أبي خالد الأحمر، والحكم عن سعيد بن جبير، وأبي معاوية ويحيى وعيسى وابن نمير، عن الأعمش: «أتت امرأة، فقالت: يا رسول الله، إن أمي ماتت..» . الحديث\nوفي رواية الترمذي: «إن أختي ماتت» .","vol":"6","page":417},{"text":"٤٦١٠ - (م د ت) بريدة - ﵁ -: قال: «بينا أَنا جالس عند ⦗٤١٩⦘ رسولِ الله - ﷺ- إِذْ أَتَتْهُ امرأة، فقالتْ: إِني تصدَّقْتُ على أُمِّي بجارية، وإنها ماتت، قال: وَجَبَ أجرُكِ، وردَّها عليكِ الميراثُ، فقالتْ: يا رسولَ الله، وإِنه كان عليها صومُ شهر، أفأصومُ عنها؟ قال: صومي عنها، قالت: إِنها لم تحجَّ قطُّ، أفأحج عنها؟ قال: حجي عنها» أخرجه مسلم، وأبو داود، والترمذي (١) .\n_________\n(١) رواه مسلم رقم (١١٤٩) في الصيام، باب قضاء الصيام عن الميت، وأبو داود رقم (٣٣٠٩) في الأيمان والنذور، باب في قضاء النذر عن الميت، والترمذي رقم (٦٦٧) في الزكاة، باب ما جاء في المتصدق يرث صدقته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٥١و ٣٦١) قال: حدثنا وكيع. ومسلم (٣/١٥٦) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق. وفي (٣/١٥٧) قال: حدثنيه إسحاق بن منصور، قال: أخبرنا عبيد الله بن موسى. وابن ماجة (١٧٥٩) قال: حدثنا زهير بن محمد، قال: حدثنا عبد الرزاق. وفي (٢٣٩٤) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. والترمذي (٩٢٩) قال: حدثنا محمد بن عبد الأعلى. قال: حدثنا عبد الرزاق. والنسائي في الكبرى تحفة الأشراف (١٩٨٠) عن محمد بن عبد الله المخرمي، عن وكيع.\nثلاثتهم - وكيع، وعبد الرزاق، وعبيد الله بن موسى - عن سفيان.\n٢- وأخرجه مسلم (٣/١٥٦) . والترمذي (٦٦٧ و٩٢٩) قالا: حدثنا علي بن حجر السعدي. قال: حدثنا علي بن مسهر أبو الحسن.\n٣- وأخرجه مسلم (٣/١٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير.\n٤- وأخرجه أبو داود (١٦٥٦ و٢٨٧٧و ٣٣٠٩) قال: حدثنا أحمد بن عبد الله بن يونس. والنسائي في الكبرى تحفة الأشراف (١٩٨٠) عن عبدة بن عبد الله، عن سويد بن عمرو الكلبي، وعن هلال بن العلاء عن حسين بن عياش.\nثلاثتهم - أحمد، وسويد، وحسين - عن زهير.\n٥- وأخرجه النسائي في الكبرى تحفة الأشراف (١٩٨٠) عن محمد بن المثنى، عن عبيد الله بن موسى، عن ابن أبي ليلى.\nخمستهم - سفيان، وعلي بن مسهر، وعبد الله بن نمير، وزهير، وابن أبي ليلى - عن عبد الله بن عطاء، عن عبد الله بن بريدة، فذكره.","vol":"6","page":418},{"text":"٤٦١١ - (ط) مالك بن أنس - ﵀ -: «بلغه: أن ابن عُمَرَ كان يُسأَل: هل يصوم أحد عن أحد؟ أو يصلِّي أحد عن أحد؟ فيقول: لا يصوم أحد عن أحد، ولا يصلِّي أحد عن أحد» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ٣٠٣ في الصيام، باب النذر في الصيام، والصيام عن الميت، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢٤٧) بلاغا. قلت: إسناده منقطع.","vol":"6","page":419},{"text":"<span data-type=\"title\" id=toc-934>[النوع] الرابع: في قضاء التطوع</span>\n٤٦١٢ - (ط د ت) عائشة - ﵂ -: قالت: «كنتُ أنا وحَفْصَةُ صائمتين، فأُهدِيَ لنا طعام، فأكلنا منه، فدخل رسولُ الله - ﷺ- فقالت حفصة: - وبَدَرَتْني بالكلام، وكانتْ بنتَ أَبيها (١) - يا رسولَ الله، ⦗٤٢٠⦘ إِني أَصبحتُ أنا وعائشةُ صائمتين متطوعتين، فأُهْدِيَ لنا طعام، فأَفطرنا عليه، فقال رسولُ الله - ﷺ-: اقْضِيَا مكانَهُ يومًا آخَرَ» . أخرجه الموطأ، والترمذي، وأبو داود (٢) .\n_________\n(١) أي: في جرأة أبيها عمر ﵄.\n(٢) رواه الموطأ ١ / ٣٠٦ في الصيام، باب قضاء التطوع، وإسناده منقطع، وقد وصله أبو داود رقم (٢٤٥٧) في الصوم، باب من رأى عليه القضاء، والترمذي رقم (٧٣٥) في الصوم، باب ما جاء في إيجاب القضاء عليه، وقال الترمذي: وروى صالح بن أبي الأخضر ومحمد بن أبي حفصة هذا الحديث عن الزهري عن عروة عن عائشة مثل هذا، ورواه مالك بن أنس، ومعمر، وعبد الله بن عمر، وزياد بن سعد، وغير واحد من الحفاظ عن الزهري عن عائشة مرسلًا، ولم يذكروا فيه: عن عروة، وهذا أصح، لأنه روي عن ابن جريج قال: سألت الزهري، قلت له: أحدثك عروة عن عائشة؟ قال: لم أسمع من عروة في هذا شيئًا، ولكني سمعت في خلافة سليمان بن عبد الملك من ناس عن بعض من سأل عائشة هذا الحديث، قال الحافظ في \" الفتح \": وقال الخلال: اتفق الثقات على إرساله، وشذ من وصله، وتوارد الحفاظ على الحكم بضعف حديث عائشة هذا، وانظر تتمة الموضوع في \" الفتح \" ٤ / ١٨٥ و١٨٦ في الصوم، باب من أقسم على أخيه ليفطر في التطوع ولم ير عليه قضاء إذا كان أوفق له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٦/١٤١ و٢٣٧) قال: حدثنا يزيد. قال: أخبرنا سفيان، يعني ابن حسين. وفي (٦/٢٦٣) قال: حدثنا كثير بن هشام. قال: حدثنا جعفر بن برقان. والترمذي (٧٣٥) قال: حدثنا أحمد بن منيع. قال: حدثنا كثير بن هشام. قال: حدثنا جعفر بن برقان. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٤١٣) عن محمد بن سهل بن عسكر، عن سعيد بن أبي مريم، عن يحيى بن أيوب، عن إسماعيل بن عقبة. قال: وعندي في موضع آخر: وأخبرنا إسماعيل بن إبراهيم. (ح) قال يحيى بن أيوب: وسمعت صالح بن كيسان. وجدته عندي في موضع آخر: حدثني صالح بن كيسان ويحيى بن سعيد. وفي (١٢/١٦٤١٩) عن إسحاق بن إبراهيم، عن كثير بن هشام، عن جعفر بن برقان. وفي (١٢/١٦٤٢٩) عن محمد بن المثنى، عن يزيد بن هارون، عن سفيان، وهو ابن حسين. وفي (١٢/١٦٤٩٠) عن محمد بن منصور، عن سفيان، عن صالح بن أبي الأخضر.\nستتهم - سفيان بن حسين، وجعفر بن برقان، وإسماعيل بن إبراهيم بن عقبة، وصالح بن كيسان، ويحيى بن سعيد، وصالح بن أبي الأخضر - عن الزهري.\n٢- وأخرجه أبو داود (٢٤٥٧) قال: حدثنا أحمد بن صالح. قال: حدثنا عبد الله بن وهب. قال: أخبرني حيوة بن شريح. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٣٣٧) عن الربيع بن سليمان، عن ابن وهب، عن حيوة وعمر بن مالك.\nكلاهما - حيوة، وعمر - عن ابن الهاد، عن زميل مولى عروة.\nكلاهما - الزهري، وزميل - عن عروة بن الزبير، فذكره.\n* في رواية محمد بن منصور. قال: حدثنا سفيان. قال: سألوا الزهري، وأنا شاهد: أهو عن عروة؟ فقال: لا.\n* قال النسائي: هذا خطأ، وصالح بن أبي الأخضر ضعيف في الزهري وفي غير الزهري، يعني أن الصواب حديث الزهري، عن عاشة وحفصة، مرسل.\n* أخرجه النسائي في الكبري (٢/٢٤٨) (٣٢٩٦) قال: أخبرنا محمد بن حاتم. قال: أخبرنا سويد. قال: أخبرنا عبد الله، عن معمر، عن الزهري. قال: قالت عائشة: أصبحت أنا وحفصة صائمتين. وساق الحديث.\n* وأخرجه النسائي في الكبري (٢/٢٤٨) (٣٢٩٧) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا عبيد الله. وفي (٣٢٩٨) قال: الحارث بن مسكين، قراءة عليه، عن ابن القاسم. قال: حدثني مالك.\nكلاهما - عبيد الله، ومالك - عن الزهري، أن عائشة وحفصة صامتا يوما.. الحديث.\nقال الترمذي: وروى صالح بن أبي الأخضر ومحمد بن أبي حفصة هذا الحديث عن الزهري عن عروة عن عائشة مثل هذا، ورواه مالك بن أنس، ومعمر، وعبد الله بن عمر، وزياد بن سعد وغير واحد من الحفاظ عن الزهري عن عائشة مرسلا، ولم يذكروا فيه: عن عروة، وهذا أصح لأنه روى عن ابن جريج قال: سألت الزهري، قلت له: أحدثك عروة عن عائشة؟ قال: لم أسمع من عروة في هذا شيئا، ولكني سمعت في خلافة سليمان بن عبد الملك من ناس عن بعض من سأل عائشة هذا الحديث، وقال الحافظ في الفتح: وقال الخلال: اتفق الثقات على إرساله، وشذ من وصله، وتوارد الحفاظ على الحكم بضعف حديث عائشة هذا وانظر تتمة الموضوع:. الفتح (٤/١٨٥، ١٨٦) في الصوم، باب من أقسم على أخيه ليفطر في التطوع ولم ير عليه قضاء إذا كان أوفق له.","vol":"6","page":419},{"text":"<span data-type=\"title\" id=toc-935>[النوع] الخامس: في الإفطار يوم الغيم</span>\n٤٦١٣ - (خ د) أسماء بنت أبي بكر - ﵄ -: قالت: «أفطرنا على عهدِ رسولِ الله - ﷺ- في يوم غيم، ثم طلعت الشمس» (١) .\nوقيل لهشام: «أَفأُمِرُوا بالقضاء؟ قال: بُدٌّ (٢) من قضاء؟» . ⦗٤٢١⦘ أخرجه البخاري وأبو داود (٣) .\n_________\n(١) رواه البخاري ٤ / ١٧٤ في الصوم، باب إذا أفطر في رمضان، وأبو داود رقم (٢٣٥٩) في الصوم، باب الفطر قبل غروب الشمس.\n(٢) هو استفهام إنكار محذوف الأداة، والمعنى: لابد من قضاء، ووقع في رواية أبي ذر: لابد من القضاء.\n(٣) رواه البخاري تعليقًا ٤ / ١٧٤ في الصوم، باب إذا أفطر في رمضان، وأبو داود رقم (٢٣٥٩) في الصوم، باب الفطر قبل غروب الشمس، قال الحافظ في \" الفتح \": هذا التعليق وصله عبد ابن حميد قال: أخبرنا عبد الرزاق، أخبرنا معمر، سمعت هشام، فذكر ... الحديث، وفي آخره: فقال إنسان لهشام: أقضوا، أم لا؟ فقال: لا أدري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٤٦) قال: حدثنا أبو أسامة. وعبد بن حميد (١٥٧٤) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (٣/٤٧) قال: حدثني عبد الله بن أبي شيبة. قال: حدثنا أبو أسامة. وأبو داود (٢٣٥٩) قال: حدثنا هارون بن عبد الله ومحمد بن العلاء، المعنى. قالا: حدثنا أبو أسامة. وابن ماجة (١٦٧٤) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا أبو أسامة وابن خزيمة (١٩٩١) قال: حدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو أسامة. (ح) وحدثنا أبو عمار الحسين بن حريث. قال: حدثنا أبو أسامة.\nكلاهما - أبو أسامة، ومعمر - عن هشام بن عروة، عن فاطمة بنت المنذر، فذكرته.\n* في رواية معمر: فقال إنسان لهشام، أقضوا أم لا؟ قال: لا أدري.","vol":"6","page":420},{"text":"٤٦١٤ - (ط) خالد بن أسلم (١): «أن عمرَ أفطر ذات يوم من رمضانَ في يوم ذي غيم، ورأى أنه قد أمسى، وغابت الشمس، فجاءه رجل، فقال: يا أمير المؤمنين، طلعتِ الشمسُ، فقال عمرُ: الخَطْبُ يسير، وقد اجتهدنا» .\nقال مالك: يريد بقوله: «الخَطْبُ يَسير»: القضاءَ فيما نرَى، والله أعلم، لِخفَّة مؤونته ويَسارته، يقول: «نصوم مكانه يومًا» . أَخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخَطْب): الأمر والشأن.\n_________\n(١) في الأصل: أسلم، وفي المطبوع: أسلم مولى عمر، والتصحيح من نسخ الموطأ المطبوعة.\n(٢) ١ / ٣٠٣ في الصيام، باب ما جاء في قضاء رمضان والكفارات، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢٤٨) عن زيد بن أسلم. عن أخيه خالد بن أسلم، فذكره. وإسناده منقطع.","vol":"6","page":421},{"text":"<span data-type=\"title\" id=toc-936>[النوع] السادس: في التشديد في الإفطار</span>\n٤٦١٥ - (ت د خ) أبو هريرة - ﵁ -: أَنَّ رسولَ الله - ﷺ- قال: «من أفطرَ يومًا من رمضانَ، من غيرِ رُخْصَة، ولا مرض، لم يقْضِه صومُ الدهرِ كُلِّه، وإِن صامَهُ» أخرجه الترمذي. ⦗٤٢٢⦘\nوأخرجه أَبو داود، ولم يذكر: المرض، ولا «كلِّه وإِن صامه» (١) .\nوأخرجه البخاري، قال: ويُذْكَرُ عن أبي هريرة رفعه، وقال: «على غير عُذْر، ولا مَرَض ... الحديث» (٢) .\n_________\n(١) رواه الترمذي رقم (٧٢٣) في الصوم، باب ما جاء في الإفطار متعمدًا، وأبو داود رقم (٢٣٩٦) في الصوم، باب التغليظ فيمن أفطر عمدًا، وهو حديث ضعيف، قال الترمذي: حديث أبي هريرة لا نعرفه إلا من هذا الوجه، وسمعت محمدًا (يعني البخاري) يقول: أبو المطوس اسمه يزيد بن المطوس، ولا أعرف له غير هذا الحديث، وانظر \" فتح الباري \" ٤ / ١٣٩ في الصيام، باب إذا جامع في رمضان.\n(٢) ٤ / ١٣٩ تعليقًا في الصوم، باب إذا جامع في رمضان، أقول: وقد وصله أبو داود والترمذي في الرواية المتقدمة، وهي ضعيفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤/١٩٠) تعليقا في الصوم: باب إذا جامع في رمضان، قال الحافظ في الفتح: وصله أصحاب السنن الأربعة، وصححه ابن خزيمة من طريق سفيان الثوري وشعبة.\nكلاهما عن حبيب بن أبي ثابت. عن عمارة بن عمير عن أبي المطوس. عن أبيه. عن أبي هريرة نحوه. وأخرجه أبو داود في الصوم (٣٨: ١) عن محمد بن كثير وسليمان بن حرب.\nكلاهما عن شعبة، عن حبيب بن أبي ثابت، عن عمارة بن عمير، عن ابن المطوس عن أبيه عن أبي هريرة. وقال ابن كثير عن أبي المطوس، عن أبيه. عن أبي هريرة به و(٣٨: ٢) عن أحمد بن حنبل، عن يحيى بن سعيد، عن سفيان، عن حبيب، عن عمارة عن أبي المطوس قال حبيب: فلقيت أبا المطوس فحدثني عن أبيه عن أبي هريرة به. قال أبو داود: اختلف على سفيان وشعبة: ابن المطوس، وأبو المطوس وأخرجه الترمذي فيه الصوم (٢٧) عن بندار عن يحيى بن سعيد وابن مهدي.\nكلاهما عن سفيان، عن حبيب بن أبي ثابت قال: حدثني أبو المطوس عن أبيه عن أبي هريرة به، وقال لا نعرفه إلا من هذا الوجه وسمعت محمدا يقول: أبو المطوس اسمه يزيد بن المطوس لا أعرف له غير هذا الحديث.\nتحفة الأشراف (١٠/٣٧٢) .","vol":"6","page":421},{"text":"<span data-type=\"title\" id=toc-937>الفرع الثاني: في الكفارة</span>\n٤٦١٦ - (خ م ط د ت) أبو هريرة - ﵁ -: قال: «بينما نَحْنُ جُلُوس عندَ النبيِّ - ﷺ-، إِذْ جاء رجل، فقال: يا رسولَ الله هَلَكتُ، قال: مالَكَ؟ قال: وقعتُ على امرأتي وأنا صائم، فقال رسولُ الله - ﷺ-: هل تجد رَقَبَة تُعتقها؟ قال: لا، قال: فهل تستطيع أن تصومَ شهرين متتابعين؟ قال: لا، قال: هل تجد إطعام ستين مسكينًا؟ قال: لا، قال: اجلس، قال: فمكث النبيُّ - ﷺ-، فبينا نحن على ذلك أُتِيَ النبيُّ - ﷺ- بِعَرَق (١) فيه تمر، ⦗٤٢٣⦘ والعَرَق: المِكْتَلُ الضخم - قال: أين السائل؟ قال: أنا، قال: خذ هذا فتصدَّقْ به، فقال الرَّجُلُ: أعلى أفْقَر مني يا رسول الله؟ فوالله ما بين لابَتَيْها - يريد: الحَرَّتين - أَهلُ بيت أَفقرُ من أهل بيتي، فضحك النبيُّ - ﷺ- حتى بَدَتْ أنيابُهُ، ثم قال: أطْعِمْهُ أهلكَ» .\nوفي رواية: «فوالذي نفسي بيده ما بين طُنْبي المدينة (٢) أفقرُ مني، فضحك النبيُّ - ﷺ- حتى بَدَتْ أنيابُهُ، قال: خُذْهُ» .\nوفي رواية نحوه، وقال: «بِعَرَق فيه تمر، وهو الزِّنبيل»، ولم يذكر «فضحك حتى بَدَتْ أنيابه» .\nوفي أخرى: «أن رجلًا أفطر في رمضانَ، فأمره النبيُّ - ﷺ- أن يُعْتِقَ رقبة، أو يصومَ شهرين متتابعين، أو يُطْعِمَ ستين مسكينًا» . أخرجه البخاري، ومسلم.\nوفي رواية الموطأ قال: «إِن رجلًا أفطر في رمضانَ، فأمره رسولُ الله - ﷺ-: أن يُكفِّر بِعتقِ رَقَبَة، أو صيامِ شهرين متتابعين، أو إِطعام ستين مسكينًا، فقال: لا أجدُه، فأُتِيَ رسولُ الله - ﷺ- بعَرَق تمر، فقال: خُذْ هذا فتصدَّقْ به، فقال: يا رسول الله، ما أجدُ أحدًا أحوَجَ مني، فضحك رسولُ الله - ﷺ- حتى بَدَتْ أنيابه، قال: كُلْه» . ⦗٤٢٤⦘\nوله في أخرى عن [سعيد بن] المسيب قال: «جاء أعرابيّ إِلى رسولِ الله - ﷺ- يضرب فَخِذَه، ويَنْتِفُ شَعْرَهُ، ويقول: هَلَكَ الأبْعَدُ، فقال له رسولُ الله - ﷺ-: وما ذاكَ؟ قال: أصبتُ أَهلي وأنا صائم في رمضانَ، فقال له رسولُ الله - ﷺ-: هل تستطيع أن تعتِقَ رقبة؟ قال: لا، فقال: هل تستطيع أن تُهديَ بَدَنة؟ فقال: لا، قال: فاجلس، فأُتيَ رسولُ الله - ﷺ- بعَرَق..» وذكر الحديث. وقال فيه: «فقال: كُلْهُ، وصُمْ يومًا مكان ما أصبتَ» .\nقال مالك: قال عطاء: فسألتُ ابنَ المسيِّب: «كم في ذلك العَرَق من التمر؟ فقال: ما بين خمسةَ عشرَ صاعًا إِلى عشرين» .\nوفي رواية أبي داود قال: «أَتى رَجُل النبيَّ - ﷺ-، فقال: هَلَكْتُ، فقال: ما شأْنُك؟ قال: وقعتُ على امرأتي في رمضانَ، قال: فهل تجدُ ما تعتِق رقبة؟ قال: لا، قال: فهل تستطيعُ أن تصومَ شهرين متتابعين؟ قال: لا، قال: فهل تستطيع أن تُطْعِمَ ستين مسكينًا؟ قال: لا، قال: اجلس، فأُتيَ رسولُ الله - ﷺ- بعَرَق فيه تمر، فقال: تصدَّقْ به، فقال: يا رسولَ الله، ما بين لابتيها أهلُ بيت أَفقرُ منا، فضحكَ رسولُ الله - ﷺ- حتى بَدَتْ ثناياه، قال: فأطعِمْه إِيَّاهم» .\nقال: مُسَدَّد في موضع آخر: «أنيابه» . ⦗٤٢٥⦘\nوفي رواية بهذا الحديث بمعناه، وزاد: قال الزهري: «وإِنما كانَ هذا رخصة، فلو أنَّ رجلًا فعل ذلك اليوم لم يكن له بُدّ من التكفير» .\nوزاد في أخرى: قال الأوزاعي: «واستغْفِر اللهَ» .\nوله في رواية أخرى مثل رواية الموطأ الأولى.\nوله في أخرى قال: «جاءَ رَجُل إِلى النبيِّ - ﷺ- أفطر في رمضان - بهذا الحديث- قال: فأُتي بعرَق فيه تمر قدر خمسة عشر صاعًا، وقال فيه: كُلْه أنتَ وأهلُ بيتك، وصُمْ يومًا، واستغفِرِ الله» .\nوفي رواية الترمذي مثل رواية أبي داود الأُولى، وقال فيها: «بعَرَق فيه تمر، والعَرَق: المِكْتَل الضخم، وقال: حتى بدت أنيابه، قال: خذه، فأَطعمه أهلك» (٣) . ⦗٤٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لابتيها) اللابة: الأرض ذات الحجارة السود الكثيرة، وهي الحرة، ولابتا المدينة: حرَّتاها من جانبيها.\n(بمِكْتَل) المكتل: إناء شبه الزِّنبيل، يسع خمسة عشر صاعًا.\n(بعَرَق) العَرَق بفتح الراء: خُوص منسوج مضفور يُعمل منه الزِّنبيل، فسمي الزِّنبيل عَرَقًا، لأنه يُعمل منه.\n_________\n(١) في المطبوع: بفرق.\n(٢) أي: ما بين طرفيها، والطنب: أحد أطناب الخيمة، فاستعاره للطرف والناحية.\n(٣) رواه البخاري ٤ / ١٤١ - ١٤٩ في الصوم، باب إذا جامع في رمضان ولم يكن له شيء فتصدق عليه فليكفر، وباب المجامع في رمضان هل يطعم أهله من الكفارة إذا كانوا محاويج، وفي الهبة، باب إذا وهب هبة فقبضها الآخر ولم يقل: قبلت، وفي النفقات، باب نفقة المعسر على أهله، وفي الأدب، باب التبسم والضحك، وباب ما جاء في قول الرجل: ويلك، وفي الأيمان والنذور، باب قول الله تعالى: ﴿قد فرض الله لكم تحلة أيمانكم﴾، وباب من أعان المعسر في الكفارة، وباب يعطي في الكفارة عشرة مساكين، وفي المحاربين، باب من أصاب ذنبًا دون الحد فأخبر الإمام فلا عقوبة عليه بعد التوبة إذا جاء مستفتيًا، ومسلم رقم (١١١١) في الصيام، باب تغليظ تحريم الجماع في نهار رمضان على الصائم، والموطأ ١ / ٢٩٦ و٢٩٧ في الصيام، باب كفارة من أفطر في رمضان، وأبو داود رقم (٢٣٩٠) و(٢٣٩١) و(٢٣٩٢) و(٢٣٩٣) في الصوم، باب كفارة من أتى أهله في رمضان، والترمذي رقم (٧٢٤) في الصوم، باب ما جاء في كفارة الفطر في رمضان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (١٩٨) والحميدي (١٠٠٨) قال: حدثنا سفيان. وأحمد (٢/٢٠٨) قال: حدثنا يزيد. قال: أخبرنا الحجاج بن أرطاة. وفي (٢/٢٤١) قال: حدثنا سفيان وفي (٢/٢٧٣) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. (ح) وابن بكر. قال: أخبرنا ابن جريج. وفي (٢/٢٨١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٥١٦) قال: حدثنا روح. قال: حدثنا مالك. (ح) وعثمان بن عمر. قال: أخبرنا مالك. (ح) وحدثنا روح. قال: حدثنا محمد بن أبي حفصة. والدارمي (١٧٢٣) قال: حدثنا سليمان بن داود الهاشمي. قال: حدثنا إبراهيم بن سعد. وفي (١٧٢٤) قال: حدثنا عبيد الله بن عبد المجيد. قال: حدثنا مالك. والبخاري (٣/٤١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٣/٤٢) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير، عن منصور. وفي (٣/٢١٠ و٨/١٨٠) قال: حدثنا محمد بن محبوب. قال: حدثنا عبد الواحد. قال: حدثنا معمر. وفي (٧/٨٦) قال: حدثنا أحمد بن يونس. قال: حدثنا إبراهيم بن سعد. وفي (٨/٢٩) قال: حدثنا موسى. قال: حدثنا إبراهيم. وفي (٨/٤٧) قال: حدثنا محمد بن مقاتل أبو الحسن. قال: أخبرنا عبد الله. قال: أخبرنا الأوزاعي. وفي (٨/١٨٠) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٨/١٨٠) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا سفيان. وفي (٨/٢٠٦) قال: حدثنا قتيبة. قال: حدثنا الليث. ومسلم (٣/١٣٨ و١٣٩) قال: حدثنا يحيى بن يحيى وأبو بكر ابن أبي شيبة وزهير بن حرب وابن نمير. كلهم عن ابن عيينة. قال يحيى: أخبرنا سفيان بن عيينة. (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا جرير، عن منصور. (ح) وحدثنا يحيى بن يحيى ومحمد بن رمح. قالا: أخبرنا الليث. (ح) وحدثنا قتيبة. قال: حدثنا ليث. (ح) وحدثنا محمد بن رافع. قال: حدثنا إسحاق بن عيسى. قال: أخبرنا مالك. (ح) وحدثني محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا بن جريج (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر وأبو داود (٢٣٩٠) قال: حدثنا مسدد ومحمد بن عيسى. قالا: حدثنا سفيان وفي (٢٣٩١) قال: حدثنا الحسن بن علي. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢٣٩٢) قال: حدثنا عبد الله بن مسلمة، عن مالك. وابن ماجة (١٦٧١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة والترمذي (٧٢٤) قال: حدثنا نصر بن علي الجهضمي وأبو عمار. قالا: أخبرنا سفيان بن عيينة والنسائي في الكبرى تحفة الأشراف (٩/١٢٢٧٥) عن قتيبة، عن ليث. (ح) وعن محمد بن منصور، عن سفيان. (ح) وعن محمد بن قدامة، عن جرير، عن منصور. (ح) وعن محمد بن عبد الله بن عبد الحكم، عن أشهب، عن مالك والليث. (ح) وعن محمد بن نصر النيسابوري ومحمد بن إسماعيل الترمذي.\nكلاهما - عن أيوب بن سليمان بن بلال، عن أبي بكر بن أبي أويس، عن سليمان بن بلال، عن يحيى ابن سعيد. (ح) وعن الربيع بن سليمان بن داود، عن أبي الأسود النضر بن عبد الجبار وإسحاق بن بكر بن مضر.\nكلاهما عن بكر بن مضر، عن جعفر بن ربيعة، عن عراك بن مالك. (ح) وعن هارون بن عبد الله، عن معن بن عيسى، عن مالك. وابن خزيمة (١٩٤٣) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. أن مالكا حدثهم. (ح) وحدثنا الربيع بن سليمان. قال: قال الشافعي: أخبرنا مالك. (ح) وحدثنا عمرو بن علي. قال: حدثنا أبو عاصم، عن ابن جريج. (ح) وحدثنا محمد بن تسنيم. قال: أخبرنا محمد بن بكر. قال: أخبرنا ابن جريج. وفي (١٩٤٤) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. وفي (١٩٤٥) قال: حدثنا يوسف بن موسى. قال: حدثنا جرير، عن منصور. وفي (١٩٤٩) قال: أخبرنا محمد بن عزيز الأيلي، أن سلامة حدثهم، عن عقيل. وفي (١٩٥٠) قال: حدثنا أبو موسى محمد بن المثنى. قال: حدثنا مؤمل. قال: حدثنا سفيان. قال: حدثنا منصور.\nجميعهم - مالك، وسفيان بن عيينة، والحجاج بن أرطاة، وابن جريج، ومعمر، ومحمد بن أبي حفصة، وإبراهيم بن سعد، وشعيب، ومنصور بن المعتمر، والأوزاعي، والليث بن سعد، ويحيى بن سعيد، وعراك بن مالك، وعقيل - عن محمد بن مسلم بن شهاب الزهري، عن حميد بن عبد الرحمن ابن عوف المدني، فذكره.","vol":"6","page":422},{"text":"٤٦١٧ - (خ م د) عائشة - ﵂ -: «أن رجلًا أتى النبيَّ - ﷺ- فقال: إِنَّهُ احْتَرَقَ، فقال: مالك: قال: أصبت أهلي في رمضان، فأُتيَ النبيُّ - ﷺ- بمكتل يُدْعَى: العَرَق، فقال: أين المحترِق؟ قال: أنا، قال: تصدَّقْ بهذا» .\nوفي رواية قال: «وطئت امرأتي في رمضان نهارًا، قال: تصدَّقْ، قال: ما عندي شيء، فأمره أن يجلس، فجاءه عَرَقان فيهما طعام، فأمره أن يتصدق به» .\nوفي أخرى: «أتى رجل إِلى النبيِّ - ﷺ- في المسجد في رمضان، فقال: يا رسول الله، احترقت احترقت، فسأله رسولُ الله - ﷺ-: ما شأْنه؟ فقال: أصبت أهلي، قال: تصدق، فقال: والله يا نبيَّ الله، مالي شيء، وما أقدر عليه، قال: اجلس، فجلس، فبينا هو على ذلك أقبل رجل يسوق ⦗٤٢٧⦘ حمارًا عليه طعام، فقال رسول الله: أين المحترِق آنفًا؟ فقام الرجل، فقال رسولُ الله - ﷺ-: تصدق بهذا، فقال: يا رسولَ الله، على غيرنا؟ فوالله إِنَّا لَجِياع، ما لنا شيء، قال: فكلوه» . أخرجه البخاري ومسلم، وأخرج أبو داود الثالثة.\nوله في أخرى قال - بهذه القصة -: «فأُتي بعَرَق فيه عشرون صاعًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (احترق) أي: فعل فعلًا يُنَزَّل منزلة الاحتراق من شدة وقعه عنده.\n_________\n(١) رواه البخاري ٤ / ١٤٠ في الصوم، باب إذا جامع في رمضان، ومسلم رقم (١١١٢) في الصيام، باب تغليظ تحريم الجماع في نهار رمضان على الصائم، وأبو داود رقم (٢٣٩٤) و(٢٣٩٥) في الصوم، باب كفارة من أتى أهله في رمضان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٤٠) قال: حدثنا يزيد. قال: أخبرنا يحيى، عن عبد الرحمن ابن القاسم. وفي (٦/٢٧٦) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. والدارمي (١٧٢٥) قال: أخبرنا يزيد بن هارون. قال: حدثنا يحيى بن سعيد الأنصاري، أن عبد الرحمن بن القاسم أخبره. والبخاري (٣/٤١) قال: حدثنا عبد الله بن منير، أنه سمع يزيد بن هارون. قال: حدثنا يحيى، هو ابن سعيد، أن عبد الرحمن بن القاسم أخبره. ومسلم (٣/١٣٩ و١٤٠) قال: حدثنا محمد ابن رمح بن المهاجر. قال: أخبرنا الليث، عن يحيى بن سعيد، عن عبد الرحمن بن القاسم. (ح) وحدثنا محمد بن المثنى. قال: أخبرنا عبد الوهاب الثقفي. قال: سمعت يحيى بن سعيد. يقول: أخبرني عبد الرحمن بن القاسم. (ح) وحدثني أبو الطاهر. قال: أخبرنا ابن وهب. قال: أخبرني عمرو ابن الحارث، أن عبد الرحمن بن القاسم حدثه. وأبو داود (٢٣٩٤) قال: حدثنا سليمان بن داود المهري. قال: أخبرنا ابن وهب. قال: أخبرني عمرو بن الحارث، أن عبد الرحمن بن القاسم حدثه. وفي (٢٣٩٥) قال: حدثنا محمد بن عوف. قال: حدثنا سعيد بن أبي مريم. قال: حدثنا ابن أبي الزناد، عن عبد الرحمن بن الحارث. والنسائي في الكبرى تحفة الأشراف (١١/١٦١٧٦) عن الحارث بن مسكين، عن ابن وهب، عن عمرو بن الحارث، عن عبد الرحمن بن القاسم. (ح) وعن عيسى بن حماد، عن الليث، عن يحيى بن سعيد، عن عبد الرحمن بن القاسم. (ح) وعن إسحاق بن إبراهيم، عن عبد الوهاب الثقفي، عن يحيى بن سعيد، عن عبد الرحمن بن القاسم. وابن خزيمة (١٩٤٦) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. (ح) وأخبرني ابن عبد الحكم، أن ابن وهب أخبرهم. قال: أخبرني عمرو بن الحارث، أن عبد الرحمن بن القاسم حدثه. وفي (١٩٤٧) قال: حدثنا أحمد بن سعيد الدارمي. قال: حدثنا مصعب بن عبد الله. قال: حدثنا عبد العزيز بن محمد بن أبي عبيد الدراوردي، عن عبد الرحمن بن الحارث بن عياش بن أبي ربيعة المخزومي.\nثلاثتهم - عبد الرحمن بن القاسم، ومحمد بن إسحاق، وعبد الرحمن بن الحارث - عن محمد بن جعفر ابن الزبير، عن عباد بن عبد الله بن الزبير، فذكره.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (١١/١٦١٧٦) عن يحيى بن حبيب بن عربي، عن حماد بن زيد، عن يحيى بن سعيد، عن محمد بن جعفر بن الزبير، عن عباد بن عبد الله بن الزبير، فذكره.\nولم يذكر: عبد الرحمن بن القاسم.","vol":"6","page":426},{"text":"٤٦١٨ - (ط) مالك بن أنس - ﵀ -: «بلغه: أن أنس بن مالك كَبِر حتى كاد لا يقدر على الصيام، فكان يفتدِي» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَفْتَدي) الفدية: ما يعطيه المفطر عن كل يوم، وهو مُدٌّ من طعام، والمدُّ قد ذُكِرَ مع الصاع.\n_________\n(١) ١ / ٣٠٧ بلاغًا في الصيام، باب فدية من أفطر في رمضان من علة، وإسناده منقطع، ولكن له شواهد بمعناه، منها ما رواه الطبري في تفسيره رقم (٢٧٤٤) عن عطاء أنه كان يقول: وجب الصوم على كل أحد إلا مريض أو مسافر أو شيخ كبير مثلي يفتدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٢/٢٥٥) أنه بلغه،فذكره.\nوإسناده منقطع.","vol":"6","page":427},{"text":"٤٦١٩ - (ط) مالك بن أَنس - ﵀ -: بلغه: أن «عبد الله بن عمر ⦗٤٢٨⦘ سئل عن المرأة الحامل إِذا خافت على ولدها واشتد عليها الصيام؟ فقال: تُفطِر، وتطعم مكان كل يوم مسكينًا، مُدًّا من حنطة بمد النبيِّ - ﷺ-» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٠٨ بلاغًا في الصيام، باب فدية من أفطر في رمضان من علة، وإسناده منقطع، ولكن له شواهد بمعناه، منها ما رواه الدارقطني صفحة (٢٥٠) من طريق حماد عن أيوب عن نافع عن ابن عمر أن امرأته سألته وهي حبلى، فقال: أفطري وأطعمي عن كل يوم مسكينًا ولا تقضي، ورواه بمعناه الطبري رقم (٢٧٦٠)، وروى الطبري أيضًا رقم (٢٧٥٩) أن ابن عباس رأى أم ولد له حاملًا أو مرضعًا فقال: أنت بمنزلة الذي لا يطيقه، عليك أن تطعمي مكان يوم مسكينًا ولا قضاء عليك، ورواه الدارقطني بمعناه صفحة (٢٥٠) وصحح إسناده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٢/٢٥٦) أنه بلغه فذكره.\nوإسناده منقطع.","vol":"6","page":427},{"text":"٤٦٢٠ - (ت) عبد الله بن عمر - ﵄ -: عن النبيِّ - ﷺ-: «مَن ماتَ وعليه صيامُ شهر، فلْيُطْعِم مكان كل يوم مسكينًا (١)» . أخرجه الترمذي، وقال: الصحيح: أنه موقوف على ابن عمر (٢) .\n_________\n(١) كذا وقع بالنصب في نسخ الترمذي المطبوعة، ووقع في \" مشكاة المصابيح \" رقم (٢٠٣٤) مسكين بالرفع. وعلى هذا فيكون قوله: فليطعم، على بناء المجهول.\n(٢) رقم (٧١٨) في الصوم، باب ما جاء في الكفارة، وإسناده ضعيف، قال الترمذي: حديث ابن عمر لا نعرفه مرفوعًا إلا من هذا الوجه، والصحيح عن ابن عمر موقوف قوله، قال الترمذي: واختلف أهل العلم في هذا الباب، فقال بعضهم: يصام عن الميت، وبه يقول أحمد وإسحاق، قالا: إذا كان على الميت نذر صيام يصام عنه، وإذا كان عليه قضاء رمضان أطعم عنه، وقال مالك وسفيان والشافعي: لا يصوم أحد عن أحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٧٥٧) قال: حدثنا محمد بن يحيى، قال: حدثنا قتيبة. والترمذي (٧١٨) قال: حدثنا قتيبة. وابن خزيمة (٢٠٥٦) قال: حدثنا علي بن معبد، قال: حدثنا صالح بن عبد الله الترمذي.\nكلاهما - قتيبة بن سعيد، وصالح بن عبد الله - قالا: حدثنا عبثر، هو ابن القاسم، عن أشعث، عن محمد، عن نافع، فذكره.\n* في رواية محمد بن يحيى، قال: «عن محمد بن سيرين» . قال المزي: وهو وهم. تحفة الأشراف (٨٤٢٣) .\n* وفي رواية الترمذي، قال: عن محمد ولم ينسبه. قال الترمذي: ومحمد هو عندي ابن عبد الرحمن ابن أبي ليلى.\n* وفي رواية صالح بن عبد الله الترمذي، قال: عن محمد وهو ابن أبي ليلى. قال أبو بكر بن خزيمة: هذا عندي محمد بن عبد الرحمن بن أبي ليلى، قاضي الكوفة.\nقال الترمذي: حديث ابن عمر لا نعرفه مرفوعا إلا من هذا الوجه والصحيح عن ابن عمر موقوفا.","vol":"6","page":428},{"text":"٤٦٢١ - (ط) القاسم بن محمد - ﵀ -: أنه كان يقول: «من كان عليه قضاء رمضان، فلم يقْضِهِ وهو قويّ على صيامه حتى جاء رمضان آخر، فإنه يُطعِم مكان كل يوم مسكينًا مُدًّا من حِنْطَة، وعليه مع ذلك القضاء» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٠٨ في الصيام، باب فدية من أفطر في رمضان من علة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٢٥٦) عن عبد الرحمن بن القاسم عن أبيه فذكره.","vol":"6","page":428},{"text":"الكتاب الثالث من حرف الصاد: وهو كتاب الصبر\n٤٦٢٢ - (خ م د ت س) أنس بن مالك - ﵁ -: قال: قال رسول الله - ﷺ-: «الصبرُ عند الصَّدْمَةِ الأولى» .\nوفي رواية: «أَنه أتى على امرأة تبكي على صبيٍّ لها، فقال: اتقي الله، واصبري، فقالتْ: وما تُبَالي بمصيبتي، فلما ذهب قيل لها: إِنَّهُ رسولُ الله - ﷺ-، فأخذها مثلُ الموت، فأتت بابَه، فلم تجد على بابه بَوَّابين، فقالتْ: يا رسولَ الله، لم أعرِفْكَ، قال: إِنَّما الصبر عند أوَّلِ صَدْمَة - أو قال: عند أوَّلِ الصَّدْمَةِ» .\nوفي أخرى نحوه، وأنها قالتْ: «إِليكَ عَنِّي، فإنك لم تُصَبْ بمصيبتي، ولم تعرفه، وأنه قال - ﷺ- لما جاءته وقالت: لم أعرفك - إنما الصبرُ عند الصدمة الأُولى» . أخرجه البخاري ومسلم.\nوأخرج أبو داود الرواية الثانية، ولم يذكر: «فأخذها مثلُ الموت» . ⦗٤٣٠⦘\nوقال في آخره: «إِنَّمَا الصبرُ عند الصدمة الأُولى، أو: عِندَ أوَّل صَدْمة»، وأخرج الترمذي الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصدمة الأولى): أول [ما يحصل عند] سماع المصيبة ومعرفتها، فكأنها قد صدمته بغتة، كما يصدمه الحائط من حيث لا يشعر.\n_________\n(١) رواه البخاري ٣ / ١٣٨ في الجنائز، باب الصبر عند الصدمة الأولى، وباب قول الرجل للمرأة عند القبر: اصبري، وباب زيارة القبور، وفي الأحكام، باب ما ذكر أن النبي ﷺ لم يكن له بواب، ومسلم رقم (٦٢٦) في الجنائز، باب في الصبر على المصيبة عند الصدمة الأولى، وأبو داود رقم (٣١٢٤) في الجنائز، باب الصبر عند الصدمة، والترمذي رقم (٩٨٧) في الجنائز، باب ما جاء أن الصبر في الصدمة الأولى، ورواه أيضًا النسائي مثل الرواية الأولى ٤ / ٢٢ في الجنائز، باب الأمر بالاحتساب والصبر عند نزول المصيبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٠) قال: حدثنا محمد بن جعفر، وفي (٣/١٤٣) قال: حدثنا عبد الصمد، وأبو داود. وفي (٣/٢١٧) قال: حدثنا أبو قطن مختصرا. وعبد بن حميد (١٢٠٣) قال: حدثنا عثمان بن عمر والبخاري (٢/٩٣ و٩٩) قال: حدثنا آدم. وفي (٢/١٠٥) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٩/٨١) قال: حدثنا إسحاق بن منصور، قال: أخبرنا عبد الصمد. ومسلم (٣/٤٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد. يعني ابن جعفر. وفيه (٣/٤٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عثمان بن عمر. وفي (٣/٤١) قال: وحدثناه يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث. (ح) وحدثنا عقبة بن مكرم العمي، قال: حدثنا عبد الملك بن عمرو. (ح) وحدثني أحمد بن إبراهيم الدورقي، قال: حدثنا عبد الصمد. وأبو داود (٣١٢٤) قال: حدثنا محمد بن المثنى، قال: حدثنا عثمان بن عمر. والترمذي (٩٨٨) قال: حدثنا محمد بن بشار، قال: حدثنا عثمان بن عمر. والترمذي (٩٨٨) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي (٤/٢٢) قال: أخبرنا عمرو بن علي، حدثنا محمد بن جعفر، وفي عمل اليوم والليلة (١٠٦٨) قال: أخبرنا عمرو بن علي، قال: حدثنا أبو داود.\nثمانيتهم - محمد بن جعفر غندر، وعبد الصمد، وأبو داود، وأبو قطن، وعثمان بن عمر، وآدم، وخالد، وعبد الملك - عن شعبة، عن ثابت، فذكره.","vol":"6","page":429},{"text":"٤٦٢٣ - (م ط د ت) أم سلمة - ﵂ -: قالت: سمعتُ رسولَ الله - ﷺ- يقول: «مَا مِن مُسلم تُصِيبُه مصيبة فيقولُ ما أمره الله: ﴿إِنَّا لله وَإِنَّا إِليه رَاجعون﴾ [البقرة: ١٥٦] اللهم أجُرْني في مصيبتي، وأَخْلِفْ لي خيرًا منها، إِلا أخلف الله [له] خيرًا منها، قالت: فلما مات أبو سلمةَ قلتُ: أيُّ المسلمين خير من أبي سلمة؟ أوَّلُ بيت هاجر إِلى رسولِ الله - ﷺ-، ثم إِني قُلتُها، فأَخْلَفَ الله لي رسولَ الله - ﷺ-، قالتْ: فأرسل إِليَّ رسولُ الله - ﷺ- حاطِبَ بن أَبي بَلْتَعةَ يَخطُبني له، فقلتُ: إِن لي بنتًا، وأنا ⦗٤٣١⦘ غَيُور، فقال: أمَّا ابنتُها فندعو اللهَ أن يغنيَها عنها، وأَدعو الله: أَن يَذْهَب بالغَيْرَةِ» .\nوفي رواية: «فلما تُوُفِّي أبو سلمةَ قلتُ: مَنْ خَيْرٌ من أبي سلمةَ صاحبِ رسولِ الله - ﷺ-؟ ثم عَزَمَ الله لي، فقلتُها، قالت: فتزوَّجْتُ رسولَ الله - ﷺ-» . أخرجه مسلم.\nوأَخرج الموطأ الرواية الأولى إِلى قوله: «خيرًا منها» ثم قال: «إِلا فعلَ الله ذلك به، فقالتْ أم سلمةَ: فلما تُوُفِّي أبو سلمةَ قلتُ ذلك، ثم قلتُ: وَمَنْ خَيْر من أبي سلمة؟ فأعقبها اللهُ رسولَه، فتزوَّجها» .\nوفي رواية أبي داود، والترمذي قالت: قال رسول الله - ﷺ-: «إِذا أصابتْ أحدَكم مصيبة، فليقل: إنا لله، وإنَّا إِليه راجعون، اللهم عندك أحتسب مصيبتي، فأْجُرني بها، وأبْدِلْني خيرًا منها، فلما احتُضِرَ أبو سلمةَ، قال: اللهم اخلُفني في أهلي خيرًا مني، فلما قُبِضَ قالتْ أمُّ سلمةَ: إِنَّا لله وإِنَّا إِليه راجعون، عند الله أحتسبُ مصيبتي فأْجُرني فيها» (١) . ⦗٤٣٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللهم أْجُرني) آجره يؤجره: إذا أثابه (٢) وأعطاه الأجر والجزاء، والأمر منه: [آجِرني و] أْجُرني، وهو بلفظ السؤال أيضًا.\n(غَيُور): فعول من الصفات يكون للذكر والأنثى بصورة واحدة، تقول: رجل غيور، وامرأة غيور، والغَيْرة معروفة.\n(أحتسب) مصيبتي عند الله، أي: أعتد بها عنده، وأقدِّمها لي.\n(عزم الله لي): أي قضى وحكم، يقال: عزمت على كذا: إذا أردت أن تفعله، وقطعت بفعله، وأوجبته عليك.\n(اعْقُبْني): بكذا، أي: أبدلني منه، وأعطني عوضه بعده، وكذلك اخْلُفني، أي: اجعله لي خلفًا بعده.\n_________\n(١) رواه مسلم رقم (٩١٨) في الجنائز، باب ما يقال عند المصيبة، والموطأ ١ / ٢٣٦ في الجنائز، باب جامع الحسبة في المصيبة، وأبو داود رقم (٣١١٩) في الجنائز، باب ما يستحب أن يقال عند الميت من الكلام، والترمذي رقم (٣٥٠٦) في الدعوات، باب رقم (٨٨) .\n(٢) في الأصل: إذا آتاه، والتصحيح من \" النهاية \" للمصنف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٠٩) قال: حدثنا ابن نمير. ومسلم (٣/٣٧) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. جميعا عن إسماعيل بن جعفر. قال ابن أيوب: حدثنا إسماعيل. (ح) وحدثنا أبو بكر ابن أبي شيبة. قال: حدثنا أبو أسامة. وفي (٣/٣٨) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي.\nثلاثتهم - عبد الله بن نمير، وإسماعيل بن جعفر، وأبو أسامة - عن سعد بن سعيد، عن عمر بن كثير بن أفلح، عن ابن سفينة، فذكره.","vol":"6","page":430},{"text":"٤٦٢٤ - (ت) أبو سنان [عيسى بن سنان الحنفي القسملي]: قال: دفنتُ ابني سنانًا، وأبو طلحةَ الخَوْلاني جالس على شَفير، فلما فَرَغْتُ قال: أَلا أُبَشِّرك؟ قلت: بلى، قال: حدَّثني أبو موسى الأشعري قال: قال رسول الله - ﷺ-: «إِذا ماتَ ولدُ العبد قال الله تعالى لملائكته: قبضتم ولد ⦗٤٣٣⦘ عبدي؟ فيقولون: نعم، فيقول: قبضتم ثَمَرَةَ فؤاده؟ فيقولون: نعم، فيقول: ماذا قال عبدي؟ فيقولون: حَمِدك واسترجع، فيقول: ابْنُوا لعبدي بيتًا في الجنة، وسَمُّوه بيت الحمد» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثمرة فؤاده): يقال للولد: الثمرة، وذلك لأن الثمرة هي ما تنتجه الشجرة، وكذلك الولد من الرجل: ما ينتجه.\n_________\n(١) رقم (١٠٢١) في الجنائز، باب فضل المصيبة إذا احتسب، ورواه أيضًا أحمد في \" المسند \" وابن حبان في \" صحيحه \" وغيرهما، وفي سنده أبو سنان واسمه عيسى بن سنان القسملي، وهو لين الحديث كما قال الحافظ في \" التقريب \"، ولكن له شواهد بمعناه يرتقي بها، وقال الترمذي: هذا حديث حسن غريب، وقال ابن علان في \" الفتوحات الربانية على الأذكار النووية \" ٣ / ٢٩٦: قال الحافظ - يعني ابن حجر -: الحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤١٥) قال: حدثنا يحيى بن إسحاق، يعني السالحيني. وفي (٤/٤١٥) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله يعني ابن المبارك. وعبد بن حميد (٥٥١) قال: حدثنا يحيى بن إسحاق. والترمذي (١٠٢١) قال: حدثنا سويد بن نصر، قال: حدثنا عبد الله بن المبارك.\nكلاهما - يحيى بن إسحاق، وعبد الله بن المبارك - عن حماد بن سلمة، عن أبي سنان، عن أبي طلحة الخولاني، قال: حدثني الضحاك بن عبد الرحمن بن عرزب، فذكره.\n(*) ويقال: الضحاك بن عبد الرحمن بن عرزم وجاء هكذا في رواية عبد بن حميد.\nقلت: فيه أبو سنان واسمه عيسى بن سنان القسملي قال الحافظ في التقريب: لين الحديث.","vol":"6","page":432},{"text":"٤٦٢٥ - (خ ت) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «[إِنَّ الله تعالى قال]: إِذا ابتليتُ عبدي بَحَبِيبَتَيْهِ، ثم صبر، عوَّضْتُه منهما الجنة - يريد: عينيه» . أخرجه البخاري.\nوفي رواية الترمذي قال: قال رسولُ الله - ﷺ-: «إِن الله يقول: إِذا أخذتُ كريمتي عبدي في الدنيا، لم يكن له جزاء عندي إِلا الجنةَ» (١) .\n_________\n(١) رواه البخاري ١٠ / ١٠٠ في المرضى، باب فضل من ذهب بصره، والترمذي رقم (٢٤٠٢) في الزهد، باب ما جاء في ذهاب البصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الطب المرضى (٧) عن عبد الله بن يوسف، عن الليث، عن ابن الهاد، عن عمرو بن أبي عمرو. عن أنس. تحفة الأشراف (١/٢٩٥) .\nوأخرجه الترمذي (٢٤٠٠) حدثنا عبد الله بن معاوية الجمحي. حدثنا عبد العزيز. حدثنا أبو ظلال. عن أنس بن مالك، فذكره قال أبو عيسى: هذا حديث حسن غريب من هذا الوجه. وأبو ظلال اسمه هلال.","vol":"6","page":433},{"text":"٤٦٢٦ - (ت) أبو هريرة - ﵁ -: رفعه إِلى النبيِّ - ﷺ- قال: ⦗٤٣٤⦘ «يقول الله ﷿: من أَذْهَبْتُ حَبِيبَتَيْهِ، فصبر واحتسب، لم أرض له ثوابًا دون الجنةِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٠٣) في الزهد، باب ما جاء في ذهاب البصر، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٦٥) قال: حدثنا عبد الرزاق. قال: حدثنا سفيان. والدارمي (٢٧٩٨) قال: أخبرنا عبد الله بن محمد الكرماني، قال: حدثنا جرير. والترمذي (٢٤٠١) قال: حدثنا محمود ابن غيلان، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، والنسائي في الكبرى تحفة الأشراف (٩/١٢٤٨٤) عن هناد، عن أبي الأحوص.\nثلاثتهم - سفيان الثوري، وجرير، وأبو الأحوص- عن الأعمش، عن أبي صالح، فذكره.\nقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":433},{"text":"٤٦٢٧ - (س) عبد الله بن عمرو بن العاص - ﵄ -: قال: قال رسول الله - ﷺ-: «إِنَّ اللهَ لا يرضى لعبده المؤمن إِذا ذهبَ بصفِيِّه من أهل الأرض فصبر، واحتَسَبَ [وقال ما أُمر به]: بثواب دونَ الجنةِ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صَفِيّه) الصفي: الخليل والصديق الذي يختاره الإنسان ويصطفيه، أو أنه المصافي الخالص في الإخاء.\n_________\n(١) ٤ / ٢٣ في الجنائز، باب ثواب من صبر واحتسب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٢٣) أخبرنا سويد بن نصر قال: حدثنا عبد الله قال أنبأنا عمرو بن سعيد بن أبي حسين أن عمرو بن شعيب كتب إلى عبد الله بن عبد الرحمن بن أبي حسين يعزيه بابن له هلك وذكر في كتابه أنه سمع أباه يحدث عن جده عبد الله بن عمرو بن العاص، فذكره.","vol":"6","page":434},{"text":"٤٦٢٨ - (خ م) عطاء بن أبي رباح: قال: قال لي ابنُ عباس - ﵄-: «ألا أُرِيكَ امرأة من أهل الجنة؟ قلتُ: بلى، قال: هذه المرأةُ السوداءُ أَتتِ النبيَّ - ﷺ-، فقالتْ: إِني أُصْرَعُ، وإِني أَتَكشَّف، فادْع الله لي، قال: إن شئتِ صبرتِ، ولكِ الجنةُ، وإن شئتِ دعوتُ الله أن يعافيكِ، قالت: أصبرُ، قالت: فإني أتكشَّفُ فادْع الله أن لا أتكشَّف، فدعا لها» . أخرجه البخاري ومسلم. ⦗٤٣٥⦘\nوعند البخاري في رواية عن عطاء: «أنه رأى أُمَّ زُفرَ تلك المرأةَ الطويلةَ السوداءَ على سِتْرِ الكعبة» (١) .\n_________\n(١) رواه البخاري ١٠ / ٩٩ في المرضى، باب فضل من يصرع من الريح، ومسلم رقم (٢٥٧٦) في البر والصلة، باب ثواب المؤمن فيما يصيبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٤٦) (٣٢٤٠) قال: حدثنا يحيى. والبخاري (٧/١٥٠) وفي الأدب المفرد (٥٠٥) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٨/١٦) قال: حدثنا عبيد الله ابن عمر القواريري، قال: حدثنا يحيى بن سعيد، وبشر بن المفضل. والنسائي في الكبرى تحفة الأشراف (٥٩٥٢) عن يعقوب بن إبراهيم، عن يحيى.\nكلاهما - يحيى، وبشر - قالا: حدثنا عمران أبو بكر، قال: حدثنا عطاء بن أبي رباح، فذكره.\nأخرجه البخاري (٧/١٥١) قال: حدثنا محمد. قال: أخبرنا مخلد، عن ابن جريج قال: أخبرني عطاء، أنه رأى أم زفر تلك امرأة طويلة سوداء على ستر الكعبة.","vol":"6","page":434},{"text":"٤٦٢٩ - (خ) أبو هريرة - ﵁ -: قال: إِنَّ رسولَ الله - ﷺ- قال: «يقول الله: ما لعبدي المؤمن عندي جزاء إِذا قَبضتُ صَفِيَّه من أهل الدنيا ثم احتسبه إِلا الجنة» . أَخرجه البخاري (١) .\n_________\n(١) ١١ / ٢٠٧ في الرقاق، باب العمل الذي يبتغى به وجه الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤١٧) والبخاري (٨/١١٢) كلاهما عن قتيبة بن سعيد. قال: حدثنا يعقوب ابن عبد الرحمن. عن عمرو بن أبي عمرو مولى المطلب. عن سعيد المقبري، فذكره.","vol":"6","page":435},{"text":"٤٦٣٠ - (ط) عطاء بن يسار: أَنَّ رسولَ الله - ﷺ- قال: «إِذا مرض العبدُ بعث الله إِليه مَلَكين، فقال: انظرا ماذا يقول لعُوَّادِه؟ فَإِنْ هو إِذا جاؤوه حَمِدَ الله وأثنى عليه، رَفَعَا ذلك إِلى الله - وهو أَعلم - فيقول: لعبدي عليَّ إِنْ توفيَّتُهُ أنْ أُدخِلَه الجنةَ، وإِن أنا شَفيتُه أَن أُبْدِله لحمًا خيرًا من لحمه، ودمًا خيرًا من دمه، وأن أكفِّر [عنه] سيئاتِهِ» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٤٠ في العين، باب ما جاء في أجر المريض، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": وصله ابن عبد البر من طريق عباد بن كثير المكي، قال: وليس بالقوي، وثقه بعضهم، وضعفهم ابن معين وغيره، عن زيد عن عطاء عن أبي سعيد الخدري ... الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٤١٢) عن زيد بن أسلم عن عطاء بن يسار، فذكره.\nقال الزرقاني: وصله ابن عبد البر من طريق عباد بن كثير المكي قال: وليس بالقوي وثقه بعضهم، وضعفه ابن معين وغيره عن زيد عن عطاء عن أبي سعيد الخدري.. الحديث.","vol":"6","page":435},{"text":"٤٦٣١ - (خ د س) خباب بن الأرت - ﵁ -: قال: «شَكَوْنا إِلى رسولِ الله - ﷺ- وهو متوسِّد بُرْدة له في ظل الكعبة، فقلنا: ألا تَسْتَنْصِرُ ⦗٤٣٦⦘ لنا؟ ألا تَدْعو [الله] لنا؟ فقال: قد كان مَنْ قبلكم يُؤخَذُ الرجل، فيُحْفَر له في الأرض، فَيُجْعَلُ فيها، ثم يُؤْتَى بالمنشار، فيوضَعُ على رأْسه، فيُجْعَلُ نصفين، ويُمْشَط بأمشاط الحديد ما دون لحمه وعظمه، ما يَصدُّه ذلك عن دينه، والله لَيُتِمَّنَّ اللهُ هذا الأمرَ حتى يَسيرَ الراكبُ من صنعاءَ إِلى حَضْرَمَوْتَ، لا يخاف إِلا اللهَ والذئبَ على غنمه، ولكنَّكم تستعجلون» .\nوفي رواية قال: «أتيتُ رسول الله - ﷺ- وهو متوسِّد بُرْدَة [له] في ظل الكعبة، وقد لَقِينا من المشركين شِدَّة، فقلتُ: ألا تدعو الله؟ فقعد - وهو محمر وجهُهُ - فقال: لقد كان مَن قبلكم لَيُمْشَط بأمشاط الحديد ...» ثم ذكر معناه. أخرجه البخاري.\nوفي رواية أبي داود مثل الأولى، وزاد بعد قوله: «بأمشاط الحديد»، «ما دون عظمه من لحم وعَصَب، ما يصرفه ذلك عن دِينه»، وأخرج النسائي طرفًا من أوله، وقال: إِلى قوله: «تدعو لنا؟» (١) .\n_________\n(١) رواه البخاري ٧ / ١٢٦ في فضائل أصحاب النبي ﷺ، باب ما لقي النبي ﷺ وأصحابه من المشركين بمكة، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي الإكراه، باب من اختار الضرب والقتل والهوان على الكفر، وأبو داود رقم (٢٦٤٩) في الجهاد، باب في الأسير يكره على الكفر، والنسائي ٨ / ٢٠٤ في الزينة، باب لبس البرود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (١٥٧) . والبخاري (٥/٥٦) قال: حدثنا الحميدي. والنسائي في الكبرى تحفة الأشراف (٣٥١٩) عن عبدة بن عبد الرحيم.\nكلاهما - الحميدي - وعبدة - عن سفيان، قال: حدثنا بيان بن بشر، وإسماعيل بن أبي خالد.\n٢- وأخرجه أحمد (٥/١٠٩) قال: حدثنا محمد بن عبيد. وفي (٥/١١٠) قال: حدثنا يزيد. وفي (٥/١١١) قال: حدثنا محمد بن يزيد. وفي (٥/١١١) و(٦/٣٩٥) قال: حدثنا يحيى بن سعيد. والبخاري (٤/٢٤٤) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى. وفي (٩/٢٥) قال: حدثنا مسدد، قال: حدثنا يحيى وأبو داود (٢٦٤٩) قال: حدثنا عمرو بن عون، قال: أخبرنا هشيم وخالد. والنسائي (٨/٢٠٤) قال: أخبرنا يعقوب بن إبراهيم ومحمد بن المثنى عن يحيى.\nستتهم - محمد بن عبيد، ويزيد، ومحمد بن يزيد، ويحيى، وهشيم، وخالد - عن إسماعيل بن أبي خالد.\nكلاهما - بيان، وإسماعيل - عن قيس، فذكره.","vol":"6","page":435},{"text":"٤٦٣٢ - (خ م د س) أسامة بن زيد - ﵄ -: قال: «أَرسلتْ بنتُ النبيِّ - ﷺ- إِليه: إن ابنًا لي قُبض، فائتنا - وفي رواية: إِن ⦗٤٣٧⦘ ابني احتُضِر فاشهدنا - وفي أخرى: إِن ابنتي قد حُضِرَتْ - فأَرسل يقرئُ السلام، ويقول: إن للهِ ما أَخذَ، وله ما أعطى، وكلّ عنده بأجل مسمى، فلتصبِرْ ولتَحْتَسِبْ، فأرسلت إِليه: تقسم عليه باللهِ ليأتِينَّها ...» وذكر الحديث. وسيجيء في «كتاب الموت» من حرف الميم بطوله. أخرجه البخاري ومسلم، وأبو داود، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (احْتُضِرَ) المريض: إذا أشفى على الموت، وجاءه مقدمات الموت.\n_________\n(١) رواه البخاري ٣ / ١٢٤ في الجنائز، باب قول النبي ﷺ: يعذب الميت ببكاء أهل عليه، وفي المرضى، باب عيادة الصبيان، وفي القدر، باب ﴿وكان أمر الله قدرًا مقدورًا﴾، وفي الأيمان والنذور، باب قول الله تعالى: ﴿وأقسموا بالله جهد أيمانهم﴾، وفي التوحيد، باب قول الله ﵎: ﴿قل ادعوا الله أو ادعوا الرحمن﴾، وباب ما جاء في قوله تعالى: ﴿إن رحمة الله قريب من المحسنين﴾، ومسلم رقم (٩٢٣) في الجنائز، باب البكاء على الميت، وأبو داود رقم (٣١٢٥) في الجنائز، باب في البكاء على الميت، والنسائي ٤ / ٢١ و٢٢ في الجنائز، باب الأمر بالاحتساب والصبر عند نزول المصيبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في الجنائز (٣٢) عن عبدان ومحمد. وهو ابن مقاتل.\nكلاهما عن عبد الله بن المبارك وفي الطب (المرضي) (٩) عن حجاج بن المنهال. وفي النذور (الأيمان والنذور) (٩) عن حفص بن عمر.\nكلاهما عن شعبة وفي التوحيد (٢) عن أبي النعمان محمد بن الفضل، عن حماد بن زيد. وفي التوحيد (٢٥) عن موسى بن إسماعيل، عن عبد الواحد بن زياد. وفي القدر (٤) عن مالك بن إسماعيل، عن إسرائيل مختصرا. ومسلم في الجنائز (٦: ٢) عن أبي كامل الجحدري، عن حماد بن زيد و(٦: ٣) عن ابن نمير، عن محمد بن فضيل و(٦: ٣) عن أبي بكر، عن أبي معاوية. وأبو داود فيه الجنائز (٢٨) عن أبي الوليد، عن شعبة، والنسائي فيه الجنائز (٢٢) عن سويد بن نصر، عن عبد الله بن المبارك. وابن ماجه فيه الجنائز (٥٣) عن محمد بن عبد الملك بن أبي الشوارب، عن عبد الواحد بن زياد.\nسبعتهم - عن عاصم الأحول، عن أبي عثمان. عن أسامة بن زيد. تحفة الأشراف (١/٤٨) .","vol":"6","page":436},{"text":"٤٦٣٣ - (خ) أنس بن مالك - ﵁ -: قال: «اشتكى ابن لأبي طلحةَ، فمات وأبو طلحةَ خارج، فلما رأتْ امرأتُهُ أنه قد مات هيَّأت شيئًا ونَحَّتْه في جانبِ البيت، فلما جاء أبو طلحةَ قال: كيف الغلامُ؟ قالتْ: قد هدأتْ نَفْسُهُ، وأَرجو أن يكون قد استراح، فظنَّ أبو طلحة أنها صادقة، قال: فبات، قال: فلما أصبح اغتسل، فلما أَراد أن يخرج: أعلمته أنه قد مات، ⦗٤٣٨⦘ فصلى مع النبي - ﷺ-، ثم أخبِر النبيُّ - ﷺ- بما كان منهما، فقال رسولُ الله - ﷺ-: لعله أَن يبارك لهما في ليلتهما، قال سفيان بن عيينة: فقال رجل من الأَنصار: فرأيت لهما تسعة أولاد، كلُّهم قد قرأ القرآنَ» . أخرجه البخاري (١) .\nوقد أَخرج هو ومسلم، وأبو داود هذا المعنى بزيادة، وهو مذكور في «كتاب الأسامي» من حرف الهمزة (٢) .\n_________\n(١) ٣ / ١٣٥ - ١٣٧ في الجنائز، باب من لم يظهر حزنه عند المصيبة، وفي العقيقة، باب تسمية المولود غداة يولد لمن لم يعق وتحنيكه.\n(٢) قد تقدم في الجزء الأول ص ٣٦٦ رقم (١٥٧) فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١٣٠١) حدثنا بشر بن الحكم حدثنا سفيان بن عيينة. أخبرنا إسحاق بن عبد الله بن أبي طلحة أنه سمع أنس بن مالك، فذكره.","vol":"6","page":437},{"text":"٤٦٣٤ - (ط) القاسم بن محمد - ﵀ -: قال: «هلكتْ امرأة لي، وأتاني محمد ابن كعب القُرَظِيُّ يُعَزِّيني بها، فقال: إنه كان في بني إِسرائيل رجل فقيه عابد عالم مجتهد، وكانت له امرأة، وكان بها مُعْجَبًا، فماتت، فوَجَد عليها وَجْدًا شديدًا، حتى خلا في بيت، وأَغلق على نفسه، واحتجب عن الناس، فلم يكن يدخل عليه أحد، ثم إِن امرأة من بني إِسرائيل سمعت به، فجاءته، فقالت: إِن لي إِليه حاجة أسْتَفْتِيه فيها، ليس يجزيني إِلا أن أُشَافِهَه بها، فذهبَ الناسُ، ولزمتِ البابَ، فأُخْبِر، فأذِنَ لها؟ فقالت: أستفتيك في أمر، قال: وما هو؟ قالت: إِني استعرتُ من جارة لي حُليًّا فكنتُ أَلْبَسه وأُعيره زمانًا، ثم إِنهم أرسلوا إِليَّ فيه، أَفأرُدُّه إِليهم؟ قال: نَعَمْ واللهِ، قالتْ: إِنَّهُ قد مَكَثَ عندي زَمَانًا؟ فقال: ذلك أحقُّ لردِّكِ ⦗٤٣٩⦘ إِيَّاهُ، فقالت له: يرحمك الله، أفتأسفُ على ما أعارَك الله، ثم أَخذه منك، وهو أحقُّ به منكَ؟ فأبْصر ما كان فيه، ونفعه الله بقولها» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٣٧ في الجنائز، باب جامع الحسبة في المصيبة، وإسناده إلى محمد بن كعب القرظي صحيح، قال الزرقاني في \" شرح الموطأ \": وفي \" الاستذكار \": هذا خبر حسن عجيب في التعازي، وليس في كل الموطآت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/١١٠) عن يحيى بن سعيد عن القاسم بن محمد فذكره.\nقال الزرقاني: وفي الاستذكار: هذا خبر حسن عجيب في التعازي، وليس في كل الموطآت.","vol":"6","page":438},{"text":"٤٦٣٥ - (ت) شيخ من بني مرة: قال: «قَدِمْتُ الكوفةَ، فأُخبِرْتُ عن بِلالِ ابنِ أبي بُرْدةَ، فقلتُ: إِنَّ فيه لمعتَبرًا، فأتيتُه وهو محبوس في داره التي [كان قد] بَنَى، وإِذا كلُّ شيء منه قد تغيَّر من العذاب والضَّرْبِ، وإِذا هو في قُشاش (١)، فقلت له: الحمد لله يا بلال، لقد رأيتُكَ تمُرُّ بنا وأنتَ تُمْسِكُ أنْفَكَ من غِيرِ غُبار، وأنتَ في حالك هذه [اليومَ]، فكيفَ صَبْرُكَ اليوم؟ فقال لي: مِمَّنْ أَنتَ؟ فقلتُ: من بني مُرَّةَ ابنِ عَبَّاد، فقال: ألا أُحَدِّثُكَ حديثًا، عسى اللهُ أن يَنفعَكَ به؟ قلتُ: هاتِ، قال: حدَّثني أبو بردةَ عن أبي موسى: أَنَّ رسولَ اللهِ - ﷺ- قال: لا تُصيبُ عبدًا نَكْبةٌ فما فوقها أو دونها، إِلا بذنب، وما يعفو الله عنه أَكثر، قال: وقرأ: ﴿وَمَا أصَابَكم من مُصِيبَةٍ فَبِمَا كَسَبَتْ أيْدِيكُمْ ...﴾ الآية [الشورى: ٣٠]» . أخرجه الترمذي (٢) .\n_________\n(١) والقشيش كأمير: اللقاطة، كالقشاش بالضم.\n(٢) رقم (٣٢٤٩) في التفسير، باب ومن سورة الشورى، وفي سنده مجهولان، عبيد الله بن الوازع الكلابي البصري، والشيخ من بني مرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٥٢) حدثنا عبد بن حميد. حدثنا عمرو بن عاصم. حدثنا عبيد الله بن الوازع، حدثني شيخ من بني مرة قال، فذكره.\nقال أبو عيسى: هذا حديث غريب لا نعرفه إلا من هذا الوجه.\nقلت: في سنده عبيد الله بن الوازع الكلابي البصري، قال أبو جعفر الطبري:عبيد الله بن الوازع غير معروف في نقلة الآثار، وجهاله الشيخ من بني مرة.","vol":"6","page":439},{"text":"٤٦٣٦ - (خ م) أبو موسى الأشعري - ﵁ -: قال: قال رسول الله -ﷺ-: «لا أحد أصْبَرَ على أذى سَمِعَهُ من الله - ﷿ -: إِنَّهُ لَيُشْرَكُ به، ويُجْعَل له الولدُ، ثم يعافيهم ويرزُقُهم» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٢٦ في الأدب، باب الصبر على الأذى، وفي التوحيد، باب قول الله تعالى: ﴿إن الله هو الرزاق ذو القوة المتين﴾، ومسلم رقم (٢٨٠٤) في صفات المنافقين، باب لا أحد أصبر على أذى من الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه الحميدي (٧٧٤) قال: حدثنا سفيان، قال: حدثنا عمر بن سعيد الثوري. وأحمد (٤/٣٩٥) قال: حدثنا وكيع. وفي (٤/٤٠١) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٤/٤٠٥) قال: حدثنا أبو معاوية. والبخاري (٨/٣١) وفي الأدب المفرد (٣٨٩) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد، عن سفيان. وفي (٩/١٤١) قال: حدثنا عبدان، عن أبي حمزة. ومسلم (٨/١٣٣، ١٣٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، وأبو أسامة. (ح) وحدثنا محمد بن عبد الله بن نمير، وأبو سعيد الأشج، قالا: حدثنا وكيع. (ح) وحدثني عبيد الله بن سعيد قال: حدثنا أبو أسامة والنسائي في الكبرى تحفة الأشراف (٩٠١٥) عن عمرو بن علي، عن يحيى بن سعيد، عن سفيان الثوري. (ح) وعن محمد بن عبد الله بن عبد الرحيم، عن الحميدي، عن سفيان بن عيينة، عن عمر بن سعيد الثوري.\nستتهم - عمر بن سعيد، ووكيع، وسفيان الثوري، وأبو حمزة، وأبو معاوية، وأبو أسامة - عن الأعمش، قال: سمعت سعيد بن جبير، يقول: حدثنا أبو عبد الرحمن السلمي، فذكره.","vol":"6","page":440},{"text":"٤٦٣٧ - (خ م) عبد الله بن مسعود - ﵁ -: قال: «كأني أنظرُ إِلى رسولِ الله - ﷺ- يحْكِي نبيًّا من الأنبياء ضَرَبَه قومُهُ فأدْمَوْهُ، وهو يَمْسَحُ الدَّمَ عن وجهه، ويقول: اللهم اغفر لقومي، فإنهم لا يعلمونَ» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ١٢ / ٢٤٩ في استتابة المرتدين، باب إذا عرض الذمي وغيره بسب النبي ﷺ ولم يصرح، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (١٧٩٢) في الجهاد، باب غزوة أحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٨٠) (٣٦١١) قال: حدثنا أبو معاوية وفي (١/٤٣٢) (٤١٠٧) قال: حدثنا وكيع، وأبو معاوية. وفي (١/٤٤١) (٤٢٠٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٤/٢١٣، ٩/٢٠) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. ومسلم (٥/١٧٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا وكيع. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، ومحمد بن بشر. وابن ماجة (٤٠٢٥) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا وكيع.\nخمستهم - أبو معاوية، ووكيع، وشعبة، وحفص بن غياث، ومحمد بن بشر - عن الأعمش.\n٢-وأخرجه أحمد (١/٤٢٧) (٤٠٥٧) قال: حدثنا بهز، قال: حدثنا حماد بن زيد. وفي (١/٤٥٣) (٤٣٣١) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (١/٤٥٦) (٤٣٦٦) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد. والدارمي (٢٤٧١) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد. والبخاري في الأدب المفرد (٧٥٧) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد.\nكلاهما - حماد بن زيد، وحماد بن سلمة - عن عاصم بن بهدلة.\nكلاهما - الأعمش، وعاصم - عن شقيق أبي وائل، فذكره.\n* صرح الأعمش بالسماع في روايتي شعبة وحفص بن غياث، عنه.","vol":"6","page":440},{"text":"٤٦٣٨ - (ط) عبد الرحمن بن القاسم: قال: قال رسول الله - ﷺ-: «لِيُعَزِّ المسلمين في مصائِبِهم: المصيبةُ بي» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٣٦ في الجنائز، باب جامع الحسبة في المصيبة، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: وقد روي مسندًا من حديث سهل بن سعد، وعائشة، والمسور ابن مخرمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/١٠٧) عن عبد الرحمن بن القاسم بن محمد بن أبي بكر، فذكره. قال الزرقاني:قال ابن عبد البر: وقد روي مسندا من حديث سهل بن سعد، وعائشة، والمسور بن مخرمة، والحديث إسناده منقطع.","vol":"6","page":440},{"text":"٤٦٣٩ - (ت) يحيى بن وثاب: عن شيخ من أصحاب رسول الله ⦗٤٤١⦘ ﷺ- قال: قال رسول الله - ﷺ-: «المسلم الذي يُخالط الناس، ويَصْبِرُ على أَذاهم خير من الذي لا يخالط الناس، ولا يَصْبِرُ على أذاهم» . أخرجه الترمذي، وقال: وكان شعبة يرى أنه ابنُ عمر (١) .\n_________\n(١) رقم (٢٥٠٩) في صفة القيامة، باب مخالطة الناس مع الصبر على أذاهم، ورواه أيضًا ابن ماجة في \" سننه \" رقم (٤٠٣٢) في الفتن، باب الصبر على البلاء، وإسناده حسن، وفي الحديث أفضيلة من يخالط الناس مخالطة يأمرهم فيها بالمعروف وينهاهم عن المنكر ويحسن معاملتهم، فإنه فضل من الذي يعتزلهم ولا يصبر على المخالطة، والأحوال تختلف باختلاف الأشخاص والأحوال والأزمان، ولكل حال مقال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٦٥) قال: حدثنا يزيد. قال: حدثنا سفيان بن سعيد، عن الأعمش، عن يحيى بن وثاب، فذكره. والترمذي (٢٥٠٧) حدثنا أبو موسى محمد بن المثنى.\nحدثنا ابن أبي عدي عن شعبة عن سليمان الأعمش. عن يحيى بن وثاب. عن شيخ من أصحاب النبي. عن النبي فذكره.\nقال أبو موسى: قال ابن أبي عدي. كان شعبة يرى أنه ابن عمر.","vol":"6","page":440},{"text":"٤٦٤٠ - () جعفر بن أبي طالب - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الصبرُ مُعوَّلُ المسلم» . أَخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين ولم نره، وذكره المنذري في \" الترغيب والترهيب \" في الجنائز، باب الترغيب في الصبر، وقال: ذكره رزين العبدري، ولم أره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين لم أقف عليه.","vol":"6","page":441},{"text":"<span data-type=\"title\" id=toc-939>الكتاب الرابع: في الصدق</span>\n٤٦٤١ - (خ م ط د ت) عبد الله بن مسعود - ﵁ -: قال: قال رسول الله - ﷺ-: «إِنَّ الصِّدْقَ يَهْدي إِلي البِرِّ، وإِن البِرَّ يهدي إِلى الجنةِ، وإِن الرَّجُلَ لَيَصْدُقُ حتى يُكتَب [عند الله] صِدِّيقًا، وإِن الكذبَ يهدي إِلى الفُجُورِ، وَإِنَّ الفُجُورَ يهدي إِلى النارِ، وَإِنَّ الرَّجُلَ ليكذبُ حتى يكتبَ عندَ اللهِ كذَّابًا» . أخرجه البخاري، ومسلم.\nولمسلم في آخر حديث، أوَّلُه: «أَلا أُنْبِّئكم: ما العَضَهُ؟ - ثم قال: وإن محمدًا - ﷺ- قال: إِنَّ الرَّجُلَ ليصدُق حتى يكتبَ صِدِّيقًا، ويكذبُ حتى يُكتبَ كَذَّابًا» .\nوفي رواية الموطأ: بلغه: أن ابن مسعود كان يقول: «عليكم بالصدق، فإن الصدق يهدي إِلى البرِّ، وإِن البرَّ يهدي إِلى الجنةِ، وَإِيَّاكُم والكذب، فَإِن الكذبَ يهدي إِلى الفجور، وإِن الفجورَ يهدي إِلى النار. ألا ترى أنه يقال: صَدَقَ وبَرَّ، وَكَذَبَ وفَجَرَ؟» (١) . ⦗٤٤٣⦘\nوفي رواية أبي داود والترمذي: أَنَّ رسولَ الله - ﷺ- قال: «عليكم بالصدق، فإن الصدق يهدي إِلى البرِّ، وإن البرَّ يهدي إلى الجنة، وما يزال الرجل يَصدُق ويَتَحَرَّى الصِّدقَ حتى يكتبَ عند الله صدِّيقًا، وإِياكم والكذب، فإن الكذب يهدي إِلي الفجور، وإِن الفجور يهدي إِلى النار، وما يزال الرجل يكذب ويتحرَّى الكذب حتى يُكتَب عند الله كذَّابًا» . إِلا أن أبا داود ذكر الكذب قبل الصدق (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البرّ): الإحسان والاتساع فيه.\n(الفُجُور): الفحش، والأصل فيه: الميل عن القصد.\n(العَضَهُ): رمي الإنسان بالبهتان.\n_________\n(١) وإسناده عند الموطأ منقطع، وهو موقوف على ابن مسعود، وقد وصله البخاري ومسلم وأبو داود والترمذي مرفوعًا كما في الذي قبله والذي بعده.\n(٢) رواه البخاري ١٠ / ٤٢٣ في الأدب، باب قول الله تعالى: ﴿يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين﴾، وما ينهى عن الكذب، ومسلم رقم (٢٦٠٦) و(٢٦٠٧) في البر، باب تحريم النميمة، وباب قبح الكذب وحسن الصدق وفضله، والموطأ ٢ / ٩٨٩ في الكلام، باب ما جاء في الصدق والكذب، وأبو داود رقم (٤٩٨٩) في الأدب، باب في التشديد في الكذب، والترمذي رقم (١٩٧٢) في البر، باب ما جاء في الصدق والكذب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٨٤) (٣٦٣٨) قال: حدثنا أبو معاوية. وفي (١/٤٣٢) (٤١٠٨) قال: حدثنا وكيع، وأبو معاوية. والبخاري في الأدب المفرد (٣٨٦) قال: حدثنا مسدد، قال: حدثنا عبد الله بن داود. ومسلم (٨/٢٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو معاوية، ووكيع (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية (ح) وحدثنا منجاب بن الحارث التميمي، قال: أخبرنا ابن مسهر. (ح) وحدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا عيسى بن يونس. وأبو داود (٤٩٨٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا مسدد، قال: حدثنا عبد الله بن داود. والترمذي (١٩٧١) قال: حدثنا هناد، قال: حدثنا أبو معاوية.\nخمستهم - أبو معاوية، ووكيع، وعبد الله بن داود، وعلي بن مسهر، وعيسى بن يونس - عن الأعمش.\n٢- وأخرجه أحمد (١/٣٩٣) (٣٧٢٧) و(١/٤٣٩) (٤١٨٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٨/٣٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. ومسلم (٨/٢٩) قال: حدثنا زهير بن حرب، وعثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال الآخران: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة، وهناد بن السري، قالا: حدثنا أبو الأحوص.\nثلاثتهم - شعبة، وجرير، وأبو الأحوص - عن منصور.\nكلاهما - الأعمش، ومنصور - عن شقيق بن سلمة أبي وائل، فذكره.","vol":"6","page":442},{"text":"٤٦٤٢ - (ت س) أبو الحوراء السعدي ربيعة بن شيبان: قال: «قلتُ للحسن بن علي - ﵄ -: ما حفظتَ من رسولِ - ﷺ-؟ قال: حفظتُ منه: دَعْ ⦗٤٤٤⦘ مَا يَرِيبُكَ إِلى ما لا يَرِيبُكَ، فإِن الصِّدْقَ طُمأْنينة والكذبَ رِيبَة» . أخرجه الترمذي، وقال: في الحديث قصة.\nوأخرج النسائي منه إِلى قوله: «ما لا يَرِيبُكَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَرِيبُكَ) الرَّيْب: الشك والتهمة، أي: دع ما يوقعك في التهمة والشك، وتجاوزه إلى ما لا يوقعك فيهما.\n_________\n(١) رواه الترمذي رقم (٢٥٢٠) في صفة القيامة، باب رقم (٦١)، والنسائي ٨ / ٣٢٧ و٣٢٨ في الأشربة، باب الحث على ترك الشبهات، وإسناده صحيح، ورواه أيضًا أحمد وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٠٠) قال: حدثنا يحيى بن سعيد. وفي (١/٢٠٠) قال: حدثنا محمد بن جعفر. والدارمي (٢٥٣٥) قال: أخبرنا سعيد بن عامر. والترمذي (٢٥١٨) قال: حدثنا أبو موسى الأنصاري، قال: حدثنا عبد الله بن إدريس. وفي (٢٥١٨) أيضا قال: حدثنا بندار، قال: حدثنا محمد بن جعفر المخرمي. والنسائي (٨/٣٢٧) قال: أخبرنا محمد بن أبان، قال: حدثنا عبد الله بن إدريس. وابن خزيمة (٢٣٤٨) قال: حدثنا بندار، وأبو موسى، قالا: حدثنا محمد بن جعفر.\nأربعتهم - يحيى، ومحمد، وسعيد، وعبد الله - عن شعبة، قال: حدثني بريد بن أبي مريم، عن أبي الحوراء السعدي، فذكره.","vol":"6","page":443},{"text":"<span data-type=\"title\" id=toc-940>الكتاب الخامس: في الصدقة</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-941>الفصل الأول: في الحث عليها وآدابها</span>\n٤٦٤٣ - (خ م س) حارثة بن وهب - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «تصدَّقُوا، فيُوشِكُ الرَّجُلُ يمشي بِصَدَقتِهِ، فيقولُ الذي أُعطيها: لو جئتنا بها بالأمس قبلتُها، فأما الآن، فلا حاجة لي فيها، فلا يَجِدُ من يَقْبَلُها منه» . أخرجه البخاري، ومسلم، والنسائي (١) .\n_________\n(١) رواه البخاري ١٣ / ٧١ و٧٢ في الفتن، باب خروج النار، وفي الزكاة، باب الصدقة قبل الرد، ومسلم رقم (١٠١١) في الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها، والنسائي ٥ / ٧٧ في الزكاة، باب التحريض على الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٠٦) قال: حدثنا محمد بن جعفر. وفي (٤/٣٠٦) قال: حدثنا وكيع. وعبد بن حميد (٤٧٨) قال: حدثنا حجاج بن نصير. وفي (٤٧٩) قال: حدثني ابن أبي شيبة، قال: حدثنا وكيع. والبخاري (٢/١٣٥) قال: حدثنا آدم. وفي (٢/١٣٨) قال: حدثنا علي بن الجعد. وفي (٩/٧٣) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٣/٨٤) قال: حدثنا أبو بكر بن أبي شيبة، وابن نمير، قالا: حدثنا وكيع. (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. والنسائي (٥/٧٧) قال: أخبرنا محمد بن عبد الأعلى، قال:حدثنا خالد.\nسبعتهم - ابن جعفر، ووكيع، وحجاج، وآدم، وعلي، ويحيى، وخالد -عن شعبة، قال: حدثنا معبد بن خالد، فذكره.","vol":"6","page":445},{"text":"٤٦٤٤ - (خ م) أبو موسى الأشعريّ - ﵁ -: أن النبيَّ - ﷺ- قال: «ليأتِيَّنَ على الناس زمان يطوفُ الرَّجُلُ فيه بالصَّدَقَةِ من الذَّهبِ، ثم لا يجدُ أحدًا يأخُذُها منه، ويُرَى الرَّجُلُ الواحد يتبَعُهُ أربعون امرأة، ⦗٤٤٦⦘ يَلُذْنَ به من قِلَّةِ الرِّجالِ وكثرةِ النِّساءِ» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لُذْتُ) به ألوذ: إذا لجأت إليه وطفت به [واللَّوْذ: حِصْنُ الجبل وجانبه، وما يطيف به] .\n_________\n(١) رواه البخاري ٣ / ٢٢٢ و٢٢٣ في الزكاة، باب الصدقة قبل الرد، ومسلم رقم (١٠١٢) في الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٣٥) قال: حدثنا محمد بن العلاء. ومسلم (٣/٨٤) قال: حدثنا عبد الله بن براد الأشعري وأبو كريب محمد بن العلاء.\nكلاهما - محمد بن العلاء، وعبد الله بن براد- قالا: حدثنا أبو أسامة، عن بريد، عن أبي بردة فذكره، فذكره.","vol":"6","page":445},{"text":"٤٦٤٥ - () علي بن أبي طالب - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «بادِرُوا بالصدقة، فإنَ البلاء لا يتخطَّاها» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره السيوطي في \" الجامع الصغير \" ونسبه للطبراني في \" الأوسط \" عن علي، وللبيهقي عن أنس، ورمز له بالضعف، قال المناوي: قال الهيثمي: فيه عيسى بن عبد الله بن محمد، وهو ضعيف وقال المنذري في \" الترغيب والترهيب \" رواه البيهقي مرفوعًا، وموقوفًا على أنس، ولعله أشبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين لم أقف عليه.","vol":"6","page":446},{"text":"٤٦٤٦ - (ت) أنس بن مالك - ﵁ -: قال: قال رسول الله - ﷺ-: «لمَّا خَلقَ اللهُ الأرضَ جعلت تَمِيدُ وتَكَفَّأُ، فأرساها بالجِبال، فاستقرَّتْ، فَتَعَّجَبَتِ الملائكةُ من شِدَّةِ الجبالِ، فقالتْ: يا رَبَّنا، هل خلقْتَ خلقًا أشدَّ من الجبالِ؟ قال: [نعم]، الحديدَ، قالوا: [يارب]، فهل خَلَقْتَ خلقًا أَشدَّ من الحديد؟ قال: [نعم]، النارَ، قالوا: [يارب] فهل خَلَقْتَ خلقًا أشدَّ من النار؟ قال: [نعم]، الماءَ، قالوا: [يارب]، فهل خَلَقْتَ خلْقًا أشدَّ من الماءِ؟ قال: [نعم]، الرِّيحَ، قالوا: [يارب]، فهل ⦗٤٤٧⦘ خَلَقْتَ خلقًا أشدَّ من الرِّيحِ؟ قال: [نعم] ابنَ آدم، إِذا تصدَّق بصدقة بيمينه فأَخْفَاها عن شماله» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَمِيد) مادت الأرض تَمِيد: إذا تحركت واضطربت.\n(تَكفَّأ) تكفَّأت المرأة في مشيتها: إذا تمايلت كما تتمايل النخلة، والأصل: تَتَكفَّأ، فحذفت إحدى التاءين تخفيفًا.\n(فأرْسَاها): أرسيت الشيء: أثبته، ورسا هو: إذا ثبت.\n_________\n(١) رقم (٣٣٦٦) في التفسير، باب رقم (٢)، وفي سنده سليمان بن أبي سليمان الهاشمي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٦٩) حدثنا محمد بن بشار حدثنا يزيد بن هارون، حدثنا العوام بن حوشب عن سليمان بن أبي سليمان عن أنس بن مالك فذكره.\nقال أبو عيسى: هذا حديث حسن غريب لا نعرفه مرفوعا إلا من هذا الوجه.\nقلت: وفي سنده سليمان بن أبي سليمان لم يوثقه غير ابن حبان.","vol":"6","page":446},{"text":"٤٦٤٧ - (خ م س) أبو هريرة - ﵁ -: قال: «ضرب رسولُ الله - ﷺ- مثلَ البخيل، والمتصدِّق، كمثل رجلين عليهما جُنَّتان من حديد قد اضطرت أيديهما إِلى ثُدِيِّهما وتَرَاقِيهما، فجعل المتصدِّق كُلَّما تصدَّق بصدقة انبسطت عنه، حتى تُغَشِّيَ أنامَلُه، وتعفوَ أثرَهُ، وجعل البخيل كُلَّما هَمَّ بصدقة قَلَصَتْ، وأخذتْ كلُّ حَلْقة بمكانها، قال أبو هريرة: فأنا رأيت رسولَ الله - ﷺ- يقول: بإصبعه هكذا في جَيبه، فلو رأيتُه: يُوَسِّعُها ولا تَوَسَّعُ» . أخرجه البخاري، ومسلم.\nوفي رواية النسائي قال: «مَثَلُ المُنْفِقِ المتصدِّقِ، والبخيل، كمثل ⦗٤٤٨⦘ رجلين عليهما جُنَّتان - أو جُبَّتَان - من حديد، من لَدُن ثُدِيِّهما إِلى تراقيهما، فإذا أراد المنفِق أن ينفِقَ: اتَّسعت عليه الدِّرْعُ، أو مرَّت، حتى تُجِنَّ بَنَانه، وتعفو أَثَرَه، وإِذا أراد البخيل أن يُنفِق: قَلَصَتْ، ولزمت كلُّ حَلْقة موضَعَها حتى أَخذته بِتُرْقُوَته - أو برقبته - يقول أبو هريرة: يشهد: أنه رأى رسولَ الله - ﷺ- يوسِّعها فلا تتَّسع. قال طاوس: سمعت أبا هريرة يشير بيده: وهو يوسِّعها فلا تتسع» . وله في أخرى نحو الأولى.\nولمسلم قال: «مثل المنفِق والمتصدِّق: كمثل رجل عليه جُنَّتان - أو جُبتَّان - من لَدُنْ ثُدِيِّهما إِلى تراقيهما، فإذا أراد المُنفِقُ - وقال الآخر: إذا أرادَ المُتصدِّقُ - أَن يتصدَّقَ سَبَغَتْ عليه، أو مَرَّت، وإِذا أرادَ البخيلُ أن ينفِقَ قَلَصت عليه، وأخذتْ كلُّ حَلْقة موضِعَها حتى تُجِنَّ بَنَانَه، وتَعْفُوَ أثرَه، قال: فقال أبو هريرة: فقال: يوسِّعها فلا تتَّسِعُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُبَّتَان من حديد): قد جاء في الحديث «جُبَّتان - أو جُنَّتان»، بالباء والنون، فالجبَّة بالباء: معروفة، وبالنون: الوقاية. ⦗٤٤٩⦘\n(تَرَاقِيهما): التَّراقي جمع تَرقُوة، وهي العظم الذي بين ثُغْرة النحر والعاتق.\n(يعفو أثره) عفا الأثر: [إذا] امَّحى، وعفوت أثره: إذا محوته، يتعدَّى ولا يتعدَّى.\n(قَلَصَت) قَلَصَ العضو: إذا قَصُرَ واجتمع، وكذلك الثوب.\n(لَدُن) بمعنى: عند، إلا أنه أقرب مكانًا من عند.\n(تُجِنُّ بَنَانه) البَنَان: الأنامل، وأجَنَّها، أي: غطَّاها وسترها.\n_________\n(١) رواه البخاري ١٠ / ٢٢٧ و٢٢٨ في اللباس، باب جيب القميص من عند الصدر وغيره، وفي الزكاة، باب مثل البخيل المتصدق، وفي الجهاد، باب ما قيل في درع النبي ﷺ والقميص في الحرب، ومسلم رقم (١٠٢١) في الزكاة، باب مثل البخيل المتصدق، والنسائي ٥ / ٧٠ - ٧٢ في الزكاة، باب صدقة البخيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٠٦٥) قال: حدثنا سفيان. قال: حدثنا ابن جريج. وأحمد (٢/٥٢٢) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا إبراهيم بن نافع والبخاري (٧/١٨٥) قال: حدثنا عبد الله بن محمد. قال: حدثنا أبو عامر. قال: حدثنا إبراهيم بن نافع ومسلم (٣/٨٨، ٨٩) قال: قال عمرو وحدثنا سفيان بن عيينة. قال: وقال ابن جريج (ح) وحدثني سليمان ابن عبيد الله أبو أيوب الغيلاني. قال: حدثنا أبو عامر، يعني العقدي. قال: حدثنا إبراهيم بن نافع. والنسائي (٥/٧٠) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان، عن ابن جريج.\nكلاهما - عبد الملك بن عبد العزيز بن جريج، وإبراهيم بن نافع - عن الحسن بن مسلم بن يناق.\n٢- وأخرجه أحمد (٢/٣٨٩) قال: حدثنا عفان. والبخاري (٢/١٤٢، ٤/٥٠) قال: حدثنا موسى بن رسماعيل ومسلم (٣/٨٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أحمد بن إسحاق الحضرمي. والنسائي (٥/٧٢) قال: أخبرنا أحمد بن سليمان. قال: حدثنا عفان.\nثلاثتهم - عفان بن مسلم، وموسى بن إسماعيل، وأحمد بن إسحاق الحضرمي - عن وهيب بن خالد، عن عبد الله بن طاووس.\nكلاهما - الحسن بن مسلم بن يناق، وعبد الله بن طاووس - عن طاووس.","vol":"6","page":447},{"text":"٤٦٤٨ - (خ م ط د س) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال وهو على المنبر: وَذَكَر الصدقةَ والتعفُّفَ عن المسألة -: «اليدُ العليا خير من اليدِ السُّفْلى، والعليا: هي المنفِقةُ، والسفلى: هي السائِلةُ» . أخرجه البخاري، ومسلم، والموطأ، وأبو داود، والنسائي.\nوقال أبو داود في رواية عبد الوارث: «العليا: المُتَعَفِّفة» (١) .\n_________\n(١) رواه البخاري ٣ / ٢٣٥ و٢٣٦ في الزكاة، باب لا صدقة إلا عن ظهر غنى، ومسلم رقم (١٠٣٣) في الزكاة، باب بيان أن اليد العليا خير من اليد السفلى، والموطأ ٢ / ٩٩٨ في الصدقة، باب ما جاء في التعفف عن المسألة، وأبو داود رقم (١٦٤٨) في الزكاة، باب في الاستعفاف، والنسائي ٥ / ٦١ في الزكاة، باب اليد السفلى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٦١٦) والبخاري (٢/١٤٠) قال: حدثنا عبد الله بن مسلمة، ومسلم (٣/٩٤) قال: حدثنا قتيبة بن سعيد. وأبو داود (١٦٤٨) قال: حدثنا عبد الله بن مسلمة والنسائي (٥/٦١) قال: أخبرنا قتيبة.\nكلاهما - عبد الله بن مسلمة، وقتيبة بن سعيد - عن مالك بن أنس.\n٢- وأخرجه أحمد (٢/٦٧) (٥٣٤٤) قال: حدثنا عتاب، قال: حدثنا عبد الله، قال: أخبرنا موسى ابن عقبة.\n٣- وأخرجه أحمد (٢/٩٨) (٥٧٢٨) قال: حدثنا يونس. وعبد بن حميد (٧٧٥) قال: حدثني سليمان ابن حرب. والدارمي (١٦٥٩) قال: أخبرنا سليمان بن حرب. والبخاري (٢/١٣٩) قال: حدثنا أبو النعمان. ثلاثتهم - يونس، وسليمان بن حرب، وأبو النعمان - قالوا: حدثنا حماد بن زيد، عن أيوب.\nثلاثتهم - مالك، وموسى بن عقبة، وأيوب - عن نافع، فذكره.","vol":"6","page":449},{"text":"٤٦٤٩ - (د) مالك بن نضلة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ ⦗٤٥٠⦘ قال: «الأَيدي ثلاثة: فيدُ الله العليا، ويدُ المعطي التي تليها، ويدُ السائل السفلى، فأعطِ الفضْلَ، ولا تَعْجِزْ عن نفسك» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٦٤٩) في الزكاة، باب في الاستعفاف، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧٣، ٤/١٣٧) . وأبو داود (١٦٤٩) قال: حدثنا أحمد بن حنبل. وابن خزيمة (٢٤٤٠) قال: حدثنا الحسن بن محمد الزعفراني.\nكلاهما - أحمد بن حنبل، والحسن بن محمد - عن عبيدة بن حميد أبو عبد الرحمان التيمي، قال: حدثنا أبو الزعراء، عن أبي الأحوص، فذكره.","vol":"6","page":449},{"text":"٤٦٥٠ - (خ م س) عدي بن حاتم - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «اتَّقُوا النارَ ولو بِشِقِّ تَمْرَة» .\nوفي رواية: «من استطاع منكم أن يَسْتَتِرَ من النار ولو بِشِقِّ تَمْرَة فليفعلْ» .\nوفي أخرى: «أنه ذَكَرَ النار، فتعَوَّذَ منها، وأشاحَ بوجهه ثلاث مرات ثم قال: اتقوا النار ولو بِشِقِّ تمرة، فإن لم تجدوا فبكلمة طيِّبة» . أخرجه البخاري، ومسلم، وأَخرج النسائي الثالثة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أشاح بوجهه): أعرض، وقيل: حَذِر، وقيل: أقبل بوجهه.\n_________\n(١) رواه البخاري ٣ / ٢٢٥ في الزكاة، باب اتقوا النار ولو بشق تمرة، وباب الصدقة قبل الرد، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي الأدب، باب طيب الكلام، وفي الرقاق، باب من نوقش الحساب عذب، وباب صفة الجنة والنار، وفي التوحيد، باب قول الله تعالى: ﴿وجوه يومئذ ناضرة إلى ربها ناظرة﴾، وباب كلام الرب ﷿ يوم القيامة مع الأنبياء وغيرهم، ومسلم رقم (١٠١٦) في الزكاة، باب الحث على الصدقة ولو بشق تمرة، والنسائي ٥ / ٧٤ و٧٥ في الزكاة، باب القليل في الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٥٦) قال: حدثنا عبد الرحمان، قال: حدثنا سفيان. وفي (٤/٢٥٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٤/٢٥٩) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (٤/٣٧٧) قال: حدثنا يحيى، قال: حدثنا شعبة، والبخاري (٢/١٣٦) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. ومسلم (٣/٨٦) قال: حدثنا عون بن سلام الكوفي، قال: حدثنا زهير بن معاوية الجعفي.\nثلاثتهم - سفيان، وشعبة، وزهير - عن أبي إسحاق، عن عبد الله بن معقل، فذكره.","vol":"6","page":450},{"text":"٤٦٥١ - (ط ت د س) أم بجيد الأنصارية - ﵂ -: وكانت ⦗٤٥١⦘ ممن بايعتْ رسولَ الله - ﷺ- قالت: «قلتُ: يا رسولَ الله، إِنَّ المسكين ليقوم على بابي، فما أجدُ شيئًا أعطيه إِياه؟ قال: إِن لم تجدي إِلا ظِلفًا مُحْرَقًا فادفَعيه إِليه في يده» .\nوفي رواية: أَنَّ رسولَ اللهِ - ﷺ- قال: «رُدُّوا المسكين ولو بظِلف مُحْرَق» .\nأخرج الأولى الترمذي، وأبو داود، والنسائي، وأخرج الثانية الموطأ، وأخرجها النسائي عن ابن بجيد (١) عن جَدَّته، ولم يسمِّها (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظِلْفًا مُحْرَقًا): الظِّلْف: خُفُّ الشاة، وفي كونه محرقًّا مبالغة في غاية ما يُعطى من القلة.\n_________\n(١) في الأصل والمطبوع: عن أبي بجيد، وما أثبتناه من الموطأ والنسائي المطبوع.\n(٢) رواه الموطأ ٢ / ٩٢٣ في صفة النبي ﷺ، باب ما جاء في المساكين، وأبو داود رقم (١٦٦٧) في الزكاة، باب حق السائل، والترمذي رقم (٦٦٥) في الزكاة، باب ما جاء في حق السائل، والنسائي ٥ / ٨٦ في الزكاة، باب تفسير المسكين، وباب رد السائل، وقال الترمذي: حديث أم بجيد حديث حسن صحيح، قال: وفي الباب عن علي، وحسين بن علي، وأبي هريرة، وأبي أمامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٨٢) قال: حدثنا يزيد بن هارون. قال: أخبرنا ابن أبي ذئب. وفي (٦/٣٨٢) قال: حدثنا حجاج وأبو كامل. قالا: حدثنا ليث، يعني ابن سعد. وفي (٦/٣٨٢) قال: حدثنا هاشم بن القاسم. قال: حدثنا الليث. وفي (٦/٣٨٣) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة، عن محمد بن إسحاق. وأبو داود (١٦٦٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث. والترمذي (٦٦٥) قال: حدثنا قتيبة. قال: حدثنا الليث بن سعد. والنسائي (٥/٨٦) قال: أخبرنا قتيبة. قال: حدثنا الليث. وابن خزيمة (٢٤٧٣) قال: حدثنا الربيع بن سليمان. قال: حدثنا شعيب. قال: حدثنا الليث.\nثلاثتهم - ابن أبي ذئب، واالليث، ومحمد بن إسحاق - عن سعيد بن أبي سعيد المقبري، عن عبد الرحمان بن بجيد، فذكره.\nقال الترمذي حديث أم بجيد حديث حسن صحيح.","vol":"6","page":450},{"text":"٤٦٥٢ - (د) عبد الرحمن بن أبي بكر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «هل منكم أحد أطعم اليومَ مسكينًا؟ فقال أبو بكر: ⦗٤٥٢⦘ دخلتُ المسجدَ، فإذا بسائل يسأل، فجئتُ البيتَ، فوجدتُ كِسْرَةَ خُبز في يد عبد الرحمن، فأخذتُها منه فدفعتُها إِليه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٦٧٠) في الزكاة، باب المسألة في المساجد، وفي سنده مبارك بن فضالة، وهو صدوق يدلس ويسوي، قال المنذري في \" مختصر سنن أبي داود \": قال أبو بكر البزار: وهذا الحديث لا نعلمه يروى عن عبد الرحمن بن أبي بكر إلا بهذا الإسناد، وذكر أنه روي مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٧٠) قال: حدثنا بشر بن آدم، قال: حدثنا عبد الله بن بكر السهمي، قال: حدثنا مبارك بن فضالة، عن ثابت البناني، عن عبد الرحمان بن أبي ليلى، فذكره.\nقلت: في سنده مبارك بن فضالة قال عنه الحافظ في التقريب يدلس ويسوى.\nوذكره ابن أبي حاتم في العلل قال: قال أبي هذا خطأ إنما هو عن عبد الرحمن بن أبي ليلى أن النبي. وقال أبو بكر البزار: وهذا الحديث لا نعلمه يروى عن عبد الرحمن بن أبي بكر إلا بهذا الإسناد وذكر أنه روى مرسلا.","vol":"6","page":451},{"text":"٤٦٥٣ - (ط) مالك بن أنس: «بلغه عن عائشةَ: أن مسكينًا سألها وهي صائمة، وليس في بيتها إِلا رغيف، فقالت لمولاة لها: أعطيه إياه، فقالتْ: ليس لكِ ما تُفْطرين عليه، فقالت: أعطيه إياه، قالت: ففعلتُ، فلما أمسينا أهْدَى لها أهلُ بيت، أو إِنسان، ما كان يُهدِي لها: شاة وكَفَنَها (١)، فدعتني عائشةُ، فقالتْ: كلي من هذا، هذا خير من قُرْصِكِ» .\nقال مالك: وبلغني «أن مسكينًا استطعم عائشةَ أمَّ المؤمنين وبين يديها عِنَب، فقالتْ لإنسان: خذْ حَبَّة فأعْطه إياها، فجعل ينظرُ إِليها، ويَعْجَبُ، فقالتْ عائشةُ: أتعجَبُ؟ كم ترى في هذه الحَبَّةِ من مثقال ذَرَّة؟» (٢) .\n_________\n(١) أي: ما يغطيها من الأقراص والرغف.\n(٢) أخرجه الموطأ بلاغًا ٢ / ٩٩٧ في الصدقة، باب الترغيب في الصدقة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٥٤١) أنه بلغه فذكره.\nوإسناده منقطع.","vol":"6","page":452},{"text":"٤٦٥٤ - (د) أبو هريرة - ﵁ -: قال: «يا رسول الله، أيُّ ⦗٤٥٣⦘ الصدقةِ أفضلُ؟ قال: جُهدُ المُقِلِّ، وابدَأْ بمن تَعُول» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُهْدُ المُقِلّ) الجُهْد بالضم الوسع والطاقة، والمُقِلُّ: الذي ماله قليل، فهو يُعطي بقدر ماله.\n_________\n(١) رقم (١٦٧٧) في الزكاة، باب في الرخصة في ذلك، وهو حديث حسن.","vol":"6","page":452},{"text":"٤٦٥٥ - (د) سعيد بن المسيب - ﵀ -: أن سعدَ بنَ عبادةَ أتى رسولَ الله - ﷺ- فقال: «أيُّ الصدقةِ أفضلُ وأعجبُ إِليك، قال: الماءُ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٦٧٩) و(١٦٨٠) في الزكاة، باب في فضل من سقى الماء، وإسناده منقطع، فإن سعيد ابن المسيب لم يدرك سعد بن عبادة ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٨٤) قال: حدثنا هاشم قال: أخبرنا المبارك. وفي (٥/٢٨٤، ٦/٧) قال: حدثنا حجاج، قال: سمعت شعبة يحدث، عن قتادة. والنسائي (٦/٢٥٥) قال: أخبرني إبراهيم بن الحسن، عن حجاج، قال: سمعت شعبة يحدث عن قتادة.\nكلاهما - المبارك بن فضالة، وقتادة - عن الحسن، فذكره.\n* رواية المبارك مختصرة على «مر بي رسول الله -ﷺ-، فقلت: يا رسول الله، دلني على صدقة، قال: آسق الماء.» .\n* أخرجه أبو داود (١٦٨٠) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا محمد بن عرعرة، عن شعبة، عن قتادة، عن سعيد بن المسيب، والحسن، عن سعد بن عبادة، فذكره.\nوإسناده منقطع لأن سعيد بن المسيب لم يدرك سعد بن عبادة.","vol":"6","page":453},{"text":"٤٦٥٦ - (د) [حسين بن] علي بن أبي طالب - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «للسائل حقّ، وإن جاء على فرس» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولو جاء على فرس) قال الخطابي: معناه: الأمر بحسن الظن بالسائل ⦗٤٥٤⦘ إذا تعرَّض لك، وأن لا تَجْبَهَهُ بالتكذيب والرد، مع إمكان الصدق، يقول: لا تُخَيِّب السائل إذا سألك، وإذا رابك منظره وجاءك راكبًا على فرس، فإنه قد يكون له فرس، ووراء ذلك عائلة ودَيْن يجوز معه أخذ الصدقة، وقد يكون من أصحاب سهم السبيل، أو عليه حَمالة (٢) فيجوز له ذلك.\n_________\n(١) رقم (١٦٦٥) في الزكاة، باب حق السائل، ورواه أحمد في \" المسند \" رقم (١٧٣٠)، وفي سنده يعلى بن أبي يحيى، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن يشهد له الأحاديث التي بعده، فهو حديث حسن.\n(٢) أي: كفالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٠١) قال: حدثنا وكيع، وعبد الرحمان. وأبو داود (١٦٦٥) قال: حدثنا محمد بن كثير. وابن خزيمة (٢٤٦٨) قال: حدثنا محمد بن عبد الله المخرمي.، قال: حدثنا وكيع. وعبد الرحمان. ثلاثتم - وكيع، وعبد الرحمان، ومحمد - قال محمد: أخبرنا وقال الآخران: حدثنا سفيان، قال: حدثنا مصعب بن محمد بن شرحبيل، قال: حدثني يعلى بن أبي يحيى، عن فاطمة بنت حسين، فذكرته. وفي سنده يعلى بن أبي يحيى لم يوثقه غير ابن حبان.","vol":"6","page":453},{"text":"٤٦٥٧ - (ط) زيد بن أسلم - ﵀ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «أعطوا السائلَ، ولو جاء على فرس» . أخرجه الموطأ (١) .\n_________\n(١) مرسلًا ٢ / ٩٩٦ في الصدقة، باب الترغيب في الصدقة، ولكن يشهد له ما قبله وما بعده فهو حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/٥٤٠) عن زيد بن أسلم فذكره. والحديث مرسل.","vol":"6","page":454},{"text":"٤٦٥٨ - () عكرمة: «أن أعرابيًا أتى ابنَ عباس فسأَله؟ فقال: أتشهدُ أن لا إِله إِلا اللهُ، وأن محمدًا رسولُ الله، وتُصلِّي، وتصوم؟ قال: نعم، قال: سأَلتَ، وللسائل حق، وقد قال رسولُ الله - ﷺ-: أعط السائل ولو جاء على فرس، فأعطاهُ قميصًا كان عليه» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه الموطأ، وهو خطأ، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"6","page":454},{"text":"٤٦٥٩ - (ت) فاطمة بنت قيس - ﵂ -: قالت: «سئل أو سألتُ رسولَ الله - ﷺ- عن الزكاة؟ فقال: إِن في المال حقًّا سوى الزكاة، ثم تلا هذه الآية التي في البقرة: ﴿لَيْسَ البِرَّ أنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ المَشْرِقِ والمَغْرِبِ وَلَكِنَّ البِرَّ مَنْ آمَنَ بِاللهِ وَاليَومِ الآخِرِ وَالمَلائِكَةِ وَالكِتَابِ ⦗٤٥٥⦘ والنَّبِيِّينَ وآتَى المَالَ على حُبِّهِ ذَوي القُرْبَى والْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلينَ وَفي الرِّقَابِ وَأقَامَ الصَّلاةَ وَآتَى الزكاةَ وَالمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا والصَّابِرِينَ في البأْسَاءِ والضَّرَّاءِ وَحِينَ البَأْسِ أُولئِكَ الَّذِينَ صَدَقُوا وَأُولئِكَ هُمُ المُتَّقُونَ﴾ [البقرة: ١٧٧]» أخرجه الترمذي (١) .\n_________\n(١) رقم (٦٥٩) و(٦٦٠) في الزكاة، باب ما جاء أن في المال حقًا سوى الزكاة، وفي سنده أبو حمزة ميمون الأعور، وهو ضعيف، قال الترمذي: هذا حديث ليس إسناده بذاك، وأبو حمزة ميمون يضعف، وروى بيان وإسماعيل بن سالم عن الشعبي هذا الحديث قوله، وهذا أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٦٤٤) قال: أخبرنا محمد بن الطفيل. وابن ماجة (١٧٨٩) قال: حدثنا علي ابن محمد. قال: حدثنا يحيى بن آدم. والترمذي (٦٥٩) قال: حدثنا محمد بن أحمد بن مدويه. قال: حدثنا الأسود بن عامر. وفي (٦٦٠) قال: حدثنا عبد الله بن عبد الرحمان. قال: أخبرنا محمد بن الطفيل.\nثلاثتهم - محمد بن الطفيل، ويحيى بن آدم، والأسود بن عامر - عن شريك، عن أبي حمزة، عن عامر الشعبي، فذكره.\n* قال أبو عيسى الترمذي: هذا حديث إسناده ليس بذاك. وأبو حمزة ميمون الأعور يضعف. وروى بيان وإسماعيل بن سالم عن الشعبي هذا الحديث قوله. وهذا أصح.\n* لفظ رواية يحيى بن آدم: «أنها سمعته، تعني النبي -ﷺ- يقول: ليس في المال حق سوى الزكاة» .\nوفي سنده أبو حمزة ميمون الأعور وهو ضعيف.","vol":"6","page":454},{"text":"٤٦٦٠ - (م ط ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «ما نَقَصَ مال من صدقة - أو ما نقصتْ صدقة من مال - وما زاد اللهُ عبدًا بعفْو إِلا عزًّا، وما تواضَعَ عبد للهِ إِلا رَفَعَهُ اللهُ» . أخرجه مسلم، والترمذي.\nوأخرجه الموطأ مرسلًا: أنه سمع العلاء بن عبد الرحمن يقول: «ما نقصت صدقة من مال ...» وذكر الحديث. وقال مالك في آخره: لا أدري: أيرفع هذا الحديث إِلى النبيِّ - ﷺ-، أم لا؟ (١) .\n_________\n(١) رواه مسلم رقم (٢٥٨٨) في البر والصلة، باب استحباب العفو والتواضع، والترمذي رقم (٢٠٣٠) في البر والصلة، باب ما جاء في التواضع، والموطأ ٢ / ١٠٠٠ في الصدقة، باب ما جاء في التعفف عن المسألة، ويشهد لرواية مالك المرسلة، رواية مسلم والترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الأدب (١٩) عن يحيى بن أيوب وقتيبة وعلي بن حجر.\nثلاثتهم - عن إسماعيل بن جعفر عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة به.\nوالترمذي في البر والصلة (٨٢) عن قتيبة عن الدراوردي عن عبد العزيز بن أبي حازم عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة الأشراف (١٠/٢٢٥، ٢٣٤) .\nوأخرجه مالك في الموطأ مرسلا في الصدقة باب ماجاء في التعفف عن المسألة.","vol":"6","page":455},{"text":"٤٦٦١ - (د) جابر بن عبد الله - ﵄ -: أَنَّ رسولَ الله - ﷺ- «أَمَرَ مِن كُلِّ جَادِّ عشرة أوْسُقٍ من التمر: بِقِنْوٍ يُعَلَّقُ في المسجد للمساكين» . ⦗٤٥٦⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جادّ عشرة أوسُق) الوَسْق: ستون صاعًا، والصاع: خمسة أرطال وثلث بالعراقي، أو ثمانية أرطال، على اختلاف المذهبين، وقد ذكر، و«جادُّ عشرة أوسق» يعني: نخلًا يُجَدُّ منه أي: يقطع عشرة أوسق، وذلك ستمائة صاع.\n(بِقِنْو) القِنْو: العِذْق بما فيه من الرُّطَب.\n_________\n(١) رقم (١٦٦٢) في الزكاة، باب في حقوق المال، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٥٩) قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي وفي (٣/٣٥٩) أيضا قال: حدثنا أحمد بن عبد الملك، قال: حدثنا محمد بن سلمة. وأبو داود (١٦٦٢) قال: حدثنا عبد العزيز بن يحيى الحراني، قال: حدثني محمد بن سلمة. وابن خزيمة (٢٤٦٩) قال: حدثنا أحمد بن سعيد الدارمي، قال: حدثنا سهل بن بكار، قال: حدثنا حماد بن سلمة.\nثلاثتهم - إبراهيم، ومحمد وحماد - عن محمد بن إسحاق، عن محمد بن يحيى بن حبان، عن عمه واسع بن حبان، فذكره.\nوفي عنعنة ابن إسحاق.","vol":"6","page":455},{"text":"٤٦٦٢ - (س د) عوف بن مالك - ﵁ -: قال: «خَرَجَ رسولُ الله - ﷺ-، وبيده عصًا، وقد علّقَ رَجُل قِنْوَ حَشَف، فجعل يَطْعَنُ في ذلك القِنْوِ، فقال: لو شاء ربُّ هذه الصدقة تصدَّق بأطيبَ من هذا، إِن ربَّ هذه الصدقةِ يأكلُ حَشَفًا يوم القيامة» . أخرجه النسائي.\nوفي رواية أبي داود قال: «دخل علينا رسولُ الله - ﷺ- المسجدَ، وبيده عصًا، وقد علَّق رجل ... وذكر الحديث» (١) .\n_________\n(١) رواه أبو داود رقم (١٦٠٨) في الزكاة، باب ما لا يجوز من الثمرة في الصدقة، والنسائي ٥ / ٤٣ و٤٤ في الزكاة، باب قوله ﷿: ﴿ولا تيمموا الخبيث منه تنفقون﴾، وفي سنده صالح بن أبي عريب، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٣) قال: حدثنا أبو بكر الحنفي. وفي (٦/٢٨) قال: حدثنا يحيى بن سعيد. وأبو داود (١٦٠٨) قال: حدثنا نصر بن عاصم. الأنطاكي، قال: حدثنا يحيى، يعني القطان وابن ماجة (١٨٢١) قال: حدثنا أبو بشر بكر بن خلف، قال: حدثنا يحيى بن سعيد. والنسائي (٥/٤٣) قال: أخبرنا يعقوب بن إبراهيم، قال: أنبأنا يحيى.\nكلاهما - أبو بكر الحنفي، ويحيى بن سعيد القطان - عن عبد الحميد بن جعفر، قال: حدثني صالح بن أبي عريب، غن كثير بن مرة الحضرمي، فذكره.","vol":"6","page":456},{"text":"٤٦٦٣ - (م س) جرير بن عبد الله البجلي - ﵁ -: قال: «كُنَّا في صَدْرِ النهارِ عِنْدَ رسولِ الله - ﷺ-، فجاءه قَوم عُرَاة مُجتابي النِّمار، أو العَباءِ، مُتَقَلِّدي السيوفِ، عامَّتُهم من مُضَرَ، بل كلُّهم مِنْ مُضَرَ - فَتَمَعَّرَ وَجْهُ رسولِ الله - ﷺ-: لما رأى بهم من الفَاقة، فدخل، ثم خَرَجَ، فأمر بلالًا، فأذَّن وأقام فصلَّى، ثم خَطَبَ، فقال: ﴿يَا أَيُّها النَّاسُ اتَّقُوا رَبَّكُمُ الَّذي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ (١) مِنْهَا زَوْجَها وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللهَ الَّذِي تَسَاءَلُونَ بِهِ وَالأرْحَامَ إِنَّ اللهَ كانَ عَلَيْكُمْ رَقِيبًا﴾ [النساء: ١]، والآية التي في الحشر: ﴿اتَّقُوا اللهَ وَلْتَنْظُر نَفْسٌ مَا قَدَّمَتْ لِغَدٍ﴾ [الحشر: ١٨] تصدَّق رَجُل مِن دِينارِهِ، من دِرْهَمِهِ، من ثوبِهِ، من صاع بُرِّه، من صاع تَمرِهِ، حتى قال: ولو بشِقِّ تمرة، قال: فجاء رَجُل من الأَنصار بصُرَّة، كادت كَفُّه تعجِزُ عنها، بل قد عَجَزَتْ، قال: ثم تتابع الناسُ، حتى رأيتُ كَوْمَيْنِ من طعام وثياب، حتى رأَيتُ وجهَ رسولِ الله - ﷺ- تَهَلَّلَ كأنه مُدْهنَة (٢)، فقال رسولُ الله - ﷺ-: مَن سَنَّ في الإِسلام سُنَّة حَسَنَة فله أجرُها وأجرُ من عمل بها من بعده، من غير أن يَنْقُصَ من أجورهم شيء، ومن سَنَّ في الإِسلام ⦗٤٥٨⦘ سُنَّة سيِّئة كان عليه وِزْرُها وَوِزْرُ مَنْ عمل بها من بعده، من غير أن ينقُصَ من أوزارهم شيء» .\nوفي أخرى قال: «جاء نَاس من الأعراب إِلى رسولِ الله - ﷺ-، عليهم الصوف، فرأى سُوءَ حالهم ... فذكر بمعناه» . أخرجه مسلم.\nوأخرج النسائي الرواية الأولى، وليس عنده: «مُجتابي النِّمار، أو العَبَاءِ»، وزاد: «حُفاة»، وقال: «مُذْهَبَة» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُجْتَابِي النِّمَار) النِّمَار: جمع نَمِرَة، وهي شَمْلة مخططة من مآزر الأعراب، واجتاب فلان ثوبًا، إذا لبسه، وقيل: النَّمِرَة: بردة يلبسها الإماء والأول أوجه.\n(فَتَمعَّر) تمعَّر وجهه: إذا تغيَّر وتلوَّن من الغضب.\n(كَومَيْن) الكَوْم من الطعام: الصُّبْرَة، وأصل الكوم: ما ارتفع وأشرف.\n(مُدْهُنَة) المُدْهُن: نقرة في الجبل يستنقع فيها الماء من المطر، والمُدْهُن أيضًا: ما جعل فيه الدُّهن، والمدهُنة كذلك، شبَّه صفاء وجهه - ﷺ- لإشراقه بالسرور: بصفاء هذا الماء المجتمع في الحجر، أو بصفاء الدهن، هذا ⦗٤٥٩⦘ ما شرحه الحميدي في غريبه، وقد جاء في كتاب النسائي وبعض نسخ مسلم «مُذْهَبة» بالذال المعجمة والباء المعجمة بواحدة، فإن صحت الرواية: فهي من الشيء المُذْهَب، أي: المُموه بالذَّهب، أو من قولهم: فرس مُذْهَب: إذا علت حمرته صفرة، والأنثى مُذْهَبة، وإنما خص الأنثى بالذكر: لأنها تكون أصفى لونًا من الذكر، وأرق بشرة. والله أعلم.\n(وِزْرَة) الوِزْر: الحِمْل والثِّقْل.\n_________\n(١) في المطبوع: ثم خلق، وهو خطأ.\n(٢) وفي النسائي وبعض نسخ مسلم: مذهبة.\n(٣) رواه مسلم رقم (١٠١٧) في الزكاة، باب الحث على الصدقة ولو بشق تمرة أو كلمة طيبة، والنسائي ٥ / ٧٥ و٧٦ في الزكاة، باب التحريض على الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٣٥٧) مختصرا قال: حدثنا عبد الرحمان بن مهدي. وفي (٤/٣٥٧، ٣٥٩) قال: حدثنا هاشم بن القاسم. وفي (٤/٣٥٨) قال: حدثنا محمد بن جعفر. ومسلم (٣/٨٦، ٨/٦٢) قال: حدثني محمد بن المثنى العنزي، قال: أخبرنا محمد بن جعفر. وفي (٣/٨٧، ٨/٦٢) قال: حدثنا أبو بكر بن أبي شعبة، قال: حدثنا أبو أسامة. وفي (٣/٨٧، ٨/٦٢) أيضا قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. والنسائي (٥/٧٥) قال: أخبرنا أزهر بن جميل، قال: حدثنا خالد بن الحارث.\nستتهم - عبد الرحمان، وهاشم، وابن جعفر، وأبو أسامة، ومعاذ، وخالد - قالوا: حدثنا شعبة، قال: حدثني عون بن أبي جحيفة.\n٢- وأخرجه مسلم (٣/٨٧، ٨/٦٢) قال: حدثني عبيد الله بن عمر القواريري، وأبو كامل، ومحمد بن عبد الملك الأموي، قالوا: حدثنا أبو عوانة، وابن ماجة (٢٠٣) مختصرا قال: حدثنا محمد بن عبد الملك ابن أبي الشوارب، قال: حدثنا أبو عوانة. والترمذي (٢٦٧٥) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، قال: أخبرنا المسعودي.\nكلاهما - أبو عوانة، والمسعودي - عن عبد الملك بن عمير.\nكلاهما - عون بن أبي جحيفة، وعبد الملك - عن المنذر بن جرير، فذكره. زاد أبو عوانة في روايته عن مسلم: فصلى الظهر ثم صعد منبرا صغيرا فحمد الله وأثنى عليه ثم قال: أما بعد. فذكر الحديث.\nرواية المسعودي عن عبد الملك مختصرة وقال: عن ابن جرير ولم يسمه.","vol":"6","page":457},{"text":"٤٦٦٤ - (خ م س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: قال رجل: لأتَصَدَّقَنَّ بصدقة، فخرج بصدقتِهِ، فوضعها في يدِ سارق، فأصبحوا يتحدَّثون: تُصُدِّق الليلةَ على سارق، فقال: اللهم لك الحمد، على سارق، لأتصدقنَّ بصدقة، فخرج بصدقتِهِ، فوضعها في يد زانية، فأصبحوا يتحدَّثون: تُصُدِّق الليلةَ على زانية، فقال: اللهم لك الحمد، على زانية، لأتصدقنَّ بصدَقة، فخرج بصدقتِهِ، فوضعها في يد غَنيّ، فأَصبحوا يتحدَّثون: تُصُدِّقَ الليلةَ على غَنيّ، فقال: اللهم لك الحمد، على سارق، وزانية، وغَنيّ، فأُتيَ، فقيل له: أمَّا صدقتُكَ على «سارق: فلعلَّه أن يَسْتَعِفَّ عن سرقته، وأمَّا الزانيةُ: فلعلها أن تستَعِفَّ عن زِناها، وأما الغنيُّ: فلعله يعتبرُ فينفِقُ مما أعطاه الله» . هذا لفظ البخاري، وأخرجه مسلم نحوه بمعناه. ⦗٤٦٠⦘\nوأخرج النسائي مثلها، وقال فيها: «فقيل له: أمَّا صَدَقَتُكَ فقد تُقُبِّلَتْ ...» وذكره (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أن يستعف) استعفَّ الرجل: إذا ألزم نفسه العِفَّة، وهي التنزه عن الطلب والمسألة.\n_________\n(١) رواه البخاري ٣ / ٢٣٠ في الزكاة، باب إذا تصدق على غني وهو لا يعلمه، ومسلم رقم (١٠٢٢) في الزكاة، باب ثبوت أجر المتصدق وإن وقعت الصدقة في يد غير أهلها، والنسائي ٥ / ٥٥ و٥٦ في الزكاة، باب إذا أعطاها غنيًا وهو لا يشعر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٢) قال: حدثنا علي بن حفص. قال: أخبرنا ورقاء، عن أبي الزناد. وفي (٢/٣٥٠) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. والبخاري (٢/١٣٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. قال: حدثنا أبو الزناد. ومسلم (٣/٨٩) قال: حدثني سويد بن سعيد. قال: دحثني حفص بن ميسرة، عن موسى بن عقبة، عن أبي الزناد. والنسائي (٥/٥٥) قال: أخبرنا عمران بن بكار. قال: حدثنا علي بن عياش. قال: حدثنا شعيب. قال: حدثني أبو الزناد.\nكلاهما - أبو الزناد، وعبد الله بن لهيعة - عن عبد الرحمان بن هرمز الأعرج، فذكره.","vol":"6","page":459},{"text":"<span data-type=\"title\" id=toc-942>الفصل الثاني: في أحكام الصدقة</span>، وفيه ستة فروع\n<span data-type=\"title\" id=toc-943>الفرع الأول: في الصدقة عن ظهر غنى، والابتداء بالألزم والأقارب</span>\n٤٦٦٥ - (خ د س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «خَيْرُ الصَّدَقَةِ ما كان عن ظَهْرِ غِنى، وابْدَأْ بمن تَعول» .\nوفي رواية: أن النبيَّ - ﷺ- قال: «اليدُ العليا خير من اليد السُّفْلى، ⦗٤٦١⦘ وابدأْ بمن تَعُولُ، وخيرُ الصَّدَقَةِ ما كان عن ظهرِ غِنى، ومن يستَعِفّ يُعِفُّه الله، ومن يستغنِ يُغنِهِ اللهُ» . أخرجه البخاري.\nوعند أبي داود: «خَيْرُ الصدقةِ ما ترك غِنى، أو تُصدِّقَ عن ظهر غِنَى، وابدأْ بمن تَعُولُ» .\nوعند النسائي: «خَيْرُ الصدقةِ ما كان عن ظهر غِنى، واليدُ العليا خير من اليد السُّفْلى، وابدأُْ بمن تَعُولُ» (١) .\nوفي أخرى قال: «أفضلُ الصدقةِ: ما ترك غنى، واليدُ العليا خير من اليد السُّفْلى، وابدأْ بمن تَعُولُ، تقول المرأة: إِمَّا أن تُطعمَني، وإما أن تُطَلِّقَني، ويقول العبدُ: أطعْمني واستعملني، ويقول الابنُ: أطعمني، إِلى من تَدَعُني؟ فقالوا: يا أبا هريرةَ: سمعتَ هذا من رسولِ الله - ﷺ-؟ قال: لا، هذا من كيس أبي هريرة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظَهْر غِنى) يقال: أعطى فلان عن ظهر غنى، أي: أعطى عطاء من له ثروة ومال، فكأنه أسند ظهره إلى غِناه وماله. ⦗٤٦٢⦘\n(اليد العليا): يد المتصدق، وهي العليا في الحقيقة صورة ومعنى، قال الخطابي: أرى أن المتعففة في الحديث أولى من المنفقة، لأن الحديث مسوق لذكر العفة عن السؤال، فكان ذكر التعفف أولى من ذكر النفقة، والله أعلم.\n(ابدأ بمن تعول) يعني: ابتدئ في الإنفاق والإعطاء بمن يلزمك نفقته من عيالك. فإن فضل شيء فليكن للأجانب.\n_________\n(١) رواه البخاري ٣ / ٢٣٤ في الزكاة، باب لا صدقة إلا عن ظهر غنى، وفي النفقات، باب وجوب النفقة على الأهل والعيال، وأبو داود رقم (١٦٧٦) في الزكاة، باب الرجل يخرج من ماله، والنسائي ٥ / ٦٢ في الزكاة، باب الصدقة على ظهر غنى.\n(٢) هذه الرواية لم نجدها عند النسائي، وهي عند أحمد في \" المسند \" ٢ / ٢٥٢ و٢٩٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (١٦٥٨) قال: أخبرنا عبد الله بن صالح. قال: حدثني الليث. والبخاري (٢/١٣٩) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب.\nكلاهما - الليث، ووهيب - عن هشام بن عروة، عن أبيه، فذكره.\nأخرجه النسائي (٥/٦٢) قال: أخبرنا قتيبة. قال: حدثنا بكر، عن ابن عجلان، عن أبيه، فذكره.","vol":"6","page":460},{"text":"٤٦٦٦ - (خ م س) حكيم بن حزام - ﵁ -: أن النبيَّ - ﷺ- قال: «اليدُ العليا خير من اليد السُّفْلى، وابدأْ بمن تَعُولُ، وخيرُ الصدقةِ: عن ظهرِ غِنى، ومن يستعفَّ يُعِفَّهُ الله، ومن يستغنِ يُغْنِهِ اللهُ» . هذا لفظ البخاري.\nوعند مسلم، والنسائي قال: «أفضلُ الصدقةِ - أو خيرُ الصدقة - عن ظهر غِنى، واليدُ العليا خير من السفلى، وابدأْ بمن تَعُولُ» (١) .\n_________\n(١) رواه البخاري ٣ / ٢٣٤ و٢٣٥ في الزكاة، باب لا صدقة إلا عن ظهر غنى، ومسلم رقم (١٠٣٤) في الزكاة، باب بيان أن اليد العليا خير من اليد السفلى، والنسائي ٥ / ٦٩ في الزكاة، باب فضل الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٠٣لاقال: حدثنا وكيع. وفي (٣/٤٣٤لاقال: حدثنا ابن نمير والبخاري (٢/١٣٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب.\nثلاثتهم - وكيع، وابن نمير، ووهيب - عن هشام بن عروة، عن أبيه، فذكره.\nأخرجه أحمد (٣/٤٠٢) قال: حدثنا محمد بن عبيد. وفي (٣/٤٣٤) قال: حدثنا يحيى بن سعيد والدارمي (١٦٦٠) قال: حدثنا أبو نعيم. ومسلم (٣/٩٤) قال: حدثنا محمد بن بشار، ومحمد بن حاتم، وأحمد بن عبدة، عن يحيى القطان. والنسائي (٥/٦٩) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى.\nثلاتهم - محمد بن عبيد، وأبو نعيم، ويحيى - عن عمرو بن عثمان، عن موسى بن طلحة،فذكره.","vol":"6","page":462},{"text":"٤٦٦٧ - (س) طارق بن عبد الله المحاربي - ﵁ -: قال: «قَدِمْنا المدينةَ، فإِذا رسولُ الله - ﷺ- قائم على المنبر يخطُبُ الناس، وهو يقول: يدُ المعطي: العليا، وابدأْ بمن تَعُولُ: أمّك، وأباك، وأختكَ وأخاك، ⦗٤٦٣⦘ ثم أدناك فأدناك» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ٦١ في الزكاة، باب اليد العليا واليد السفلى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/٦١) قال: أخبرنا يوسف بن عيسى، قال: أنبأنا الفضل بن موسى، قال: حدثنا يزيد، وهو ابن زياد، ابن أبي الجعد، عن جامع بن شداد، فذكره.","vol":"6","page":462},{"text":"٤٦٦٨ - (م ت) أبو أمامة الباهلي - ﵁ -: قال: قال رسول الله - ﷺ-: «يا ابنَ آدم، إِنَّكَ أن تَبْذُلَ الفَضلَ خير لك، وأن تُمْسِكَهُ شرّ لك، ولا تُلامُ على كَفاف، وابدأْ بمن تَعُولُ، واليدُ العليا خير من [اليد] السُّفْلى» . أخرجه مسلم، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكَفَاف): الذي لا يفضل منه شيء ولا يعوز معه شيء.\n_________\n(١) رواه مسلم رقم (١٠٣٦) في الزكاة، باب بيان أن اليد العليا خير من اليد السفلى، والترمذي رقم (٢٣٤٤) في الزهد، باب رقم (٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٦٢) قال: حدثنا أبو نوح قراد. ومسلم (٣/٩٤) قال: حدثنا نصر بن علي الجهضمي، وزهير بن حرب، وعبد بن حميد، قالوا: حدثنا عمر بن يونس. والترمذي (٢٣٤٣) قال: حدثنا محمد بن بشار، قال: حدثنا عمر بن يونس، هو اليمامي.\nكلاهما - أبو نوح، وعمر - قالا: حدثنا عكرمة بن عمار، قال: حدثنا شداد بن عبد الله، فذكره.","vol":"6","page":463},{"text":"٤٦٦٩ - (د س) أبو هريرة - ﵁ -: قال: «أمرَ رسولُ الله - ﷺ- بالصدقة يومًا، فقال رجل: يا رسول الله، عندي دينار؟ فقال: تَصدَّقْ به على نفسك، قال: عندي آخَرُ؟ قال: تَصَدَّقْ به على ولدك، قال: عندي آخَرُ؟ قال: تَصَدَّقْ به على زوجتكَ، أو على زوجِكَ، قال: عندي آخَرُ، قال: تَصَدَّقْ به على خادِمِكَ، قال: عندي آخَرُ، قال: أنتَ أبصَرُ» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٦٩١) في الزكاة، باب صلة الرحم، والنسائي ٥ / ٦٢ في الزكاة، باب تفسير الصدقة عن ظهر غنى، وفي سنده محمد بن عجلان المدني، وهو صدوق إلا أنه اختلطت عليه أحاديث أبي هريرة، ولكن للحديث شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١١٧٦) قال: حدثنا سفيان. وأحمد (٢/٢٥١، ٤٧١) قال: حدثنا يحيى بن سعيد والبخاري في الأدب المفرد (١٩٧) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وأبو داود (١٦٩١) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. والنسائي (٥/٦٢) قال: أخبرنا عمرو بن علي ومحمد بن المثنى. قالا: حدثنا يحيى. وفي الكبرى تحفة الأشراف (٩/١٣٠٤١) عن قتيبة، عن يعقوب بن عبد الرحمان.\nأربعتهم - سفيان بن عيينة، وسفيان الثوري، ويحيى بن سعيد، ويعقوب بن عبد الرحمان - عن ابن عجلان، عن سعيد المقبري، فذكره.","vol":"6","page":463},{"text":"٤٦٧٠ - (د س) أبو سعيد الخدري - ﵁ -: قال: «دخل رجل المسجدَ، فأمر رسولُ الله - ﷺ-: أن يطرحوا ثيابًا، فطرحوا، فأمر له منها بثوبين، فحثَّ على الصدقة أيضًا، فجاء فطرح أحدَ الثوبين، فصاحَ به رسولُ الله - ﷺ- وقال: خُذْ ثوبَكَ» . أخرجه أبو داود.\nوفي رواية النسائي: «أن رجلًا دخل المسجدَ يوم الجمعة والنبيُّ - ﷺ- يخطُبُ، فقال: صلِّ ركعتين، ثم جاء الجمعةَ الأخرى، والنبيُّ - ﷺ- يَخْطُبُ، فقال: صَلِّ ركعتين، ثم جاء الجمعةَ الثالثة، فقال: صلِّ ركعتين، ثم قال: تصدَّقُوا، فتصدَّقُوا، فأعطاه ثوبين، ثم قال: تصدَّقوا، فطرح أحدَ ثوبيه، فقال رسولُ الله - ﷺ-: أَلم تَرَوْا إِلى هذا؟ إِنَّهُ دخل المسجد بهيئة بَذَّة، فرَجوتُ أن تَفْطِنُوا له، فتتصدَّقوا عليه، فلم تفعلوا، فقلتُ: تصدَّقوا فتصدَّقتم، فأعطيتُه ثوبين، ثم قلتُ: تصدَّقوا، فطرح أحد ثوبيه، خُذْ ثوبَكَ، وانْتَهَرَهُ» .\nوله في أخرى قال: «جاء رجل يومَ الجمعة - والنبيُّ - ﷺ- يخطُبُ - بهيئة بَذَّة، فقال له رسولُ الله - ﷺ-: أصليتَ؟ قال: لا، قال: صلِّ ركعتين، وحثَّ الناسَ على الصدقة، فألقَوْا ثيابًا، فأعطاه منها ثوبين، فلما كانت الجمعةُ الثانيةُ جاء وَرسولُ الله - ﷺ- يخطُبُ، فحثَّ الناس على الصدقة، فألقى أحدَ ثوبيه، فقالَ رسولُ الله - ﷺ-: جاء هذا يوم الجمعة بهيئة بَذَّة، فأمرتُ ⦗٤٦٥⦘ الناس بالصدقة، فألقَوْا ثيابًا، فأَمرتُ له بثوبين، ثم جاء الآن، فأمرتُ الناس بالصدقة، فألقى أحدَهما، فانتهرَه، وقال: خُذْ ثوبَك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البَذَّة) الهيئة البَذَّة: السيئة التي تدل على الضائقة والفقر.\n(فانْتَهَرَه) انتهرت الإنسان: إذا زَبَرْتَه وأنكرت عليه شيئًا من فعله أو قاله.\n_________\n(١) رواه أبو داود رقم (١٦٧٥) في الزكاة، باب الرجل يخرج من ماله، والنسائي ٣ / ١٠٦ في الجمعة، باب حث الإمام على الصدقة يوم الجمعة في خطبته، و٥ / ٦٣ في الزكاة، باب إذا تصدق وهو محتاج إليه هل يرد عليه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٧٤١) والدارمي (١٥٦٠) قال: أخبرنا صدقة. والبخاري في القراءة خلف الإمام (١٦٢) قال: حدثنا عبد الله بن محمد. وأبو داود (١٦٧٥) قال: حدثنا إسحاق بن إسماعيل. وابن ماجة (١١١٣) قال: حدثنا محمد بن الصباح. والترمذي (٥١١) قال: حدثنا ابن أبي عمر. والنسائي (٣/١٠٦) قال: أخبرنا محمد بن عبد الله بن يزيد. وابن خزيمة (١٧٩٩، ٢٤٨١) قال: حدثنا سعيد بن عبد الرحمان المخزومي. وفي (١٨٣٠) قال: حدثنا عبد الجبار بن العلاء.\nتسعتهم - الحميدي، وصدقة، وعبد الله بن محمد، وإسحاق، وابن الصباح، وابن أبي عمر، ومحمد ابن عبد الله، وسعيد بن عبد الرحمان، وعبد الجبار - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٢٥) والنسائي (٥/٦٣) قال: أخبرنا عمرو بن علي.\nكلاهما - سفيان، ويحيى - قالا: حدثنا محمد بن غجلان، قال: حدثنا عياض بن عبد الله بن سعد، فذكره.","vol":"6","page":464},{"text":"٤٦٧١ - (د) جابر بن عبد الله - ﵄ -: قال: «كُنَّا عندَ رسولِ الله - ﷺ-، إِذْ جاءَ رجل بمثل بَيْضَة من ذَهَب، فقال: يا رسولَ الله، أصبتُ هذه من مَعْدِن، فخذها فهي صدقة، ما أملك غيرَها، فأعرضَ عنه رسولُ الله - ﷺ-، فأتاه من قِبَل رُكْنه الأيمن، فقال مثل ذلك، فأَعرض عنه، ثم أتاه من قِبَل رُكْنه الأيسر، فأعرض عنه، ثم أتاه من خلفه، فأخذها رسولُ الله - ﷺ- فحذفه بها، فلو أصابتْه لأوجعته، أو لَعَقَرَتْه، فقال رسولُ الله - ﷺ-: يأْتي أحدُكم بجميع ما يملك، فيقولُ: هذه صدقة، ثم يقعد يَسْتَكِفُّ الناسَ، خيرُ الصدقة ما كان عن ظهرِ غنى» . أخرجه أبو داود (١) . ⦗٤٦٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَسْتَكِف) اسْتَكَفَّ الناس: إذا سألهم وطلب منهم، وأصله: أن يأخذ الصدقة ببطن كفِّه.\n_________\n(١) رقم (١٦٧٣) في الزكاة، باب الرجل يخرج من ماله، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١١٢٠) قال: حدثنا محمد بن الفضل، قال: حدثنا حماد بن زيد. وفي (١١٢١) قال: حدثنا يعلى بن عبيد. والدارمي (١٦٦٦) قال: أخبرنا يعلى، وأحمد بن خالد. وأبو داود (١٦٧٣) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. وفي (١٦٧٤) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا ابن إدريس. وابن خزيمة (٢٤٤١) قال: حدثنا الدورقي يعقوب بن إبراهيم، قال: حدثنا عبد الله بن إدريس. (ح) وحدثنا محمد بن رافع، قال: حدثنا يزيد يعني ابن هارون.\nخمستهم - حماد، ويعلى، وأحمد بن خالد، وابن إدريس، ويزيد - عن محمد بن إسحاق، عن عاصم ابن عمر بن قتادة، عن محمود بن لبيد، فذكره.","vol":"6","page":465},{"text":"٤٦٧٢ - (ط) محمد بن شهاب الزهري - ﵁ -: بلغه (١) أن أبا لُبَابة بنَ عبدِ المنذر، حين تاب الله عليه قال: «يا رسولَ الله، أهجُرُ دارَ قومي التي أصبتُ فيها الذَّنْبَ وأُجاوِرُكَ، وأنْخلِعُ من مالي صدقة إِلى الله وإِلى رسوله؟ فقال رسولُ الله - ﷺ-: يجزيك من ذلك الثلثُ» . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": وعند ابن وهب في موطئه: عن يونس عن الزهري قال: أخبرني بعض بني السائب عن أبي لبابة، ورواه إسماعيل بن علية عن الزهري عن ابن لكعب بن مالك عن أبيه، وعن ابن أبي لبابة عن أبيه.\n(٢) ٢ / ٤٨١ في الأيمان والنذور، باب جامع الأيمان، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: كذا هذا الحديث عند يحيى وابن القاسم، وابن وهب وطائفة، وروته طائفة منهم: عبد الله بن يوسف عن مالك أنه بلغه، لم يذكر عثمان ولا ابن شهاب، وليس هذا الحديث في الموطأ عند ابن بكير ولا القعنبي ولا أكثر الرواة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٣/٩٠) عن عثمان بن حفص بن عمر بن خلدة عن ابن شهاب فذكره.\nقال الزرقاني وعند ابن وهب في موطئه: عن يونس عن الزهري قال: أخبرني بعض بني السائب عن أبي لباته، ورواه إسماعيل بن علية عن الزهري عن ابن لكعب بن مالك عن أبيه، وعن ابن أبي لبابة عن أبيه\nوالحديث إسناده منقطع.\nوقال الزرقاني أيضا قال ابن عبد البر كذا هذا الحديث عند يحيى وابن القاسم، وابن وهب وطائفة، وروته طائفة منهم عبد الله بن يوسف عن مالك أنه بلغه، لم يذكر عثمان ولا ابن شهاب، ولا هذا الحديث في الموطأ عند ابن بكير ولا القعنبي ولا أكثر الرواة.","vol":"6","page":466},{"text":"٤٦٧٣ - (خ م ط د ت س) أنس بن مالك - ﵁ -: قال: «كان أبو طلحةَ أكثَرَ الأنصار مالًا بالمدينة من نخل، وكان أحبَّ أمواله إِليه بَيْرُحاءَ، وكانت مستقبلةَ المسجدِ، فكان رسولُ الله - ﷺ- يدخُلُها، ويشربُ من ماء فيها طيِّب، قال أنس: فلما نزلتْ هذه الآية: ﴿لَنْ تَنَالُوا البِرَّ حتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] قام أبو طلحةَ إِلى رسولِ الله - ﷺ ⦗٤٦٧⦘ فقال: يا رسولَ الله، إِن الله ﵎ يقول: ﴿لَنْ تَنَالُوا البِرَّ حتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ وإِن أحبَّ مالي إِليَّ: بَيْرُحاءَ، وإِنَّها صدقة لله، أرجو بِرَّها وذُخْرَها عند الله، فَضعْها يا رسولَ الله حيث أراكَ الله، قال: فقال رسولُ الله - ﷺ-: بَخٍ، ذلك مال رابح، ذلك مال رابح، وقد سمعتُ ما قلتَ، وإِني أرى أن تجعلَها في الأقربين، فقال أبو طلحةَ: أفعلُ يا رسولَ الله، فقسمها أبو طلحةَ في أقاربه وبني عمه» .\nقال القَعْنَبي عن مالك، قال: «رابح، أو رايح»، وقال غيره: «رايح»، وقال غيره: «رابح» (١) .\nقال البخاري: قال ثابت عن أنس: قال النبيُّ - ﷺ- لأبي طلحةَ: «اجعله لفقراءِ أقارِبِكَ، فجعلها لحسانَ، وأُبيِّ بن كعب» .\nوفي رواية: وقال: «اجعلها لفقراءِ قرابتِكَ، قال أنس: فجعلها لحسانَ وأُبيِّ بن كعب، وكانا أقربَ إِليه مني، وكانت قرابةُ حسانَ، وأُبيِّ من أَبي طلحةَ - واسمه: زيد بن سهل بن الأسود بن حَرام بن عمرو بن زيد مناة بن عَدِي بن عمرو بن مالك بن النجار، وحسان: بن ثابت بن المنذر بن حرام - يجتمعان إِلى حرام، وهو الأب الثالث» .\nقال البخاري: وقال إسماعيل: أخبرني عبد العزيز بن عبد الله بن أبي ⦗٤٦٨⦘ سلمةَ عن إسحاق بن عبد الله بن أبي طلحةَ - لا أعلمه إِلا عن أنس - قال: «لما نزلتْ: ﴿لَنْ تَنَالُوا البِرَّ﴾ جاء أبو طلحةَ ... ثم ذكر نحو ما تقدَّم ... إِلى أن قال: فهي إِلى الله ﷿، وإِلى رسوله - ﷺ-، أرجو بِرَّه وذُخْرَهُ، فضعها أيْ رسولَ الله حيث أَراك الله، فقال رسولُ الله - ﷺ-: بَخ أبا طلحة، ذلك مال رابح، قبلناه منك، ورَددناه عليك، فاجعله في الأقربين، فتصدَّقَ أبو طلحةَ على ذوي رَحِمه، قال: وكان منهم: أُبَيٌّ وحسانُ، قال: فباع حسانُ حِصَّتَهُ من معاويةَ، فقيل له: تبيعُ صدقةَ أبي طلحةَ؟ فقال: أَلا أبيعُ صاعًا من تمر بصاع من دراهم؟ قال: وكانتْ تلك الحديقةُ في موضع قصر بني جديلةَ الذي بناه معاوية» . أخرجه البخاري، ومسلم.\nولمسلم قال: «لما نزلت هذه الآية: ﴿لَنْ تَنَالُوا البِرَّ﴾ قال أبو طلحةَ: أرى رَبَّنا يسأَلُنا من أموالنا، فأُشْهِدك أني [قد] جعلتُ أرضي بيرُحَاءَ لله، فقال: اجعلها في قرابتك، قال: فجعلها في حسانَ بنِ ثابت، وأُبيِّ بن كعب» .\nوأخرج الموطأ الرواية الأولى.\nوفي رواية أبي داود مثل هذه الآخرة، وقال: «فقسمها بين حسان بن ثابت، وأُبي بن كعب» .\nقال أبو داود: وبلغني عن الأنصاري - محمد بن عبد الله - قال أبو طلحة: زيد بن سهل، وذكر نَسَبَهُ، ونَسَبَ حسان كما سبق - وزاد: وأَبيّ بن كعب بن ⦗٤٦٩⦘ قيس بن عتيك بن زيد بن معاوية بن عمرو بن مالك بن النجار، فعمرو يجمع حسان وأبا طلحة وأُبَيًّا، قال الأنصاري: وبين أُبيّ وأبي طلحة ستةُ آباء.\nوفي رواية الترمذي قال: «لما نزلت: ﴿لَنْ تَنَالُوا البِرَّ حتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ ونزلت: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللهَ قَرْضًا حَسَنًا﴾ [البقرة: ٢٤٥] قال أبو طلحة: يا رسول الله، حائطي صدقة لله، ولو استطعتُ أنْ أُسِرَّ ذلك لم أُعْلنْه، فقال رسولُ الله - ﷺ-: اجعلْه في قرابتك» .\nوأخرج النسائي رواية مسلم الآخرة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَيْرُحَاء) هذه اللفظة ما رأيت أحدًا ضبطها ضبطًا يزول معه الشك، إلا أن الدائر في ألسنة قراء الحديث، يقولونها: «بَيْرُحَاء» بضم الراء والمد، والذي رأيته في كتاب «الفائق» للزمخشري، قال: «بَيْرَحى» بفتح الراء والقصر، وقال: إنه اسم أرض كانت لأبي طلحة، وهي فيعلى من البَرَاح، وهو المكان المتسع الظاهر. ⦗٤٧٠⦘\n(بَخٍ بَخٍ): كلمة يقولها المتعجب من الشيء، وعند المدح والرضى بالشيء، ويكرر للمبالغة، فيقال: بخٍ بخٍ، فإن وصلت جررت ونوَّنت فقلت: بخٍ بخٍ، وربما شدَّدت.\n(مال رابح، ورايح) رابح بنقطة واحدة، معناه: ذو رِبْح، وأما بنقطتين، فمعناه: أنه قريب المسافة يروح خيره ولا يغرب.\n_________\n(١) يعني أن القعنبي رواه بالشك، ورواه غيره بالجزم \" رابح \" بالباء من الربح، أو \" رايح \" أي: رايح عليه أجره. وانظر \" الفتح \" ٣ / ٢٥٧.\n(٢) رواه البخاري ٣ / ٢٥٧ في الزكاة، باب الزكاة على الأقارب، وفي الوكالة، باب إذا قال الرجل لوكيله: ضعه حيث أراك الله، وفي الوصايا، باب إذا وقف أو أوصى لأقاربه، وباب إذا وقف أرضًا ولم يبين الحدود، فهو جائز، وفي تفسير سورة آل عمران، باب لن تنالوا البر حتى تنفقوا مما تحبون، وفي الأشربة، باب استعذاب الماء، ومسلم رقم (٩٩٨) في الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج، والموطأ ٢ / ٩٩٥ و٩٩٦ في الصدقة، باب الترغيب في الصدقة، وأبو داود رقم (١٦٨٩) في الزكاة، باب في صلة الرحم، والترمذي رقم (٣٠٠٠) في التفسير، باب من سورة آل عمران، والنسائي ٦ / ٢٣١ و٢٣٢ في الإحباس، باب كيف يكتب الحبس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ مع شرح الزرقاني (٤/٥٣٧) عن إسحاق بن عبد الله بن أبي طلحة أنه سمع أنس بن مالك فذكره.\nوأخرجه البخاري (١٤٦١) حدثنا عبد الله بن يوسف أخبرنا مالك عن إسحاق بن عبد الله بن أبي طلحة أنه سمع أنس بن مالك فذكره وأخرجه مسلم في الذكاة (١٥: ٢) عن محمد بن حاتم عن بهز وأبو داود فيه الزكاة (٤٦) عن موسى بن إسماعيل والنسائي في الإحباس (٢: ٦) وفي التفسير في الكبرى عن أبي بكر ابن نافع عن بهز.\nكلاهما - عن حماد بن سلمة بن دينار أبو سلمة البصري عن ثابت عن أنس. تحفة الأشراف (١/١١٨) .","vol":"6","page":466},{"text":"٤٦٧٤ - (خ م س) زينب - امرأة ابن مسعود - ﵄ -: قالت: قال رسول الله - ﷺ-: «تصدَّقْنَ يا معشر النساء، ولو من حُلِيِّكنّ، قالت: فرجعتُ إِلى عبدِ الله، فقلتُ: إِنكَ رَجُل خفيفُ ذاتِ اليدِ، وإِنَّ رسولَ الله - ﷺ- قد أمرنا بالصدقة، فائْتِهِ فاسْأَلْهُ، فإِن كان ذلك يُجزِي عني، وإِلا صَرفتُها إِلى غيركم؟ فقال لي عبد الله: بل ائْتِيه أنتِ، قالت: فانطلقتُ، فإِذا امرأة من الأنصار بباب رسولِ الله - ﷺ-، حاجتي حاجتُها، قالت: وكان رسولُ الله - ﷺ- قد أُلْقِيَتْ عليه المهابةُ، قالت: فخرج علينا بلال، فقلنا له: ائتِ رسولَ الله - ﷺ- فَأخْبِرْهُ: أَن امرأَتين بالباب يسألانك: أتُجزيءُ الصدقة عنهما على أَزواجهما، وعلى أَيتام في حجورهما؟ ولا تخبره من نحن. قالت: فدخلَ بلال على رسولِ الله - ﷺ-، فسأله، فقال له رسولُ الله - ﷺ-: [من هما؟ قال: امرأة من الأَنصار وزينب، فقال رسولُ الله - ﷺ-:] أيُّ الزيانب؟ قال: امرأةُ عبدِ الله. فقال رسولُ الله ⦗٤٧١⦘ ﷺ-: لهما أجران: أجرُ القرابة، وأجرُ الصدقة» . أخرجه البخاري ومسلم، واللفظ لمسلم.\nوعند النسائي أخصر من هذا (١) .\n_________\n(١) رواه البخاري ٣ / ٢٥٩ في الزكاة، باب الزكاة على الزوج والأيتام في الحجر، ومسلم رقم (١٠٠٠) في الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج، والنسائي ٥ / ٩٢ و٩٣ في الزكاة، باب الصدقة على الأقارب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٥٠٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سليمان، عن أبي وائل. وفي (٣/٥٠٢) قال: حدثنا ابن نمير. قال: حدثنا الأعمش، عن منصور، وفي (٣/٥٠٢) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن الأعمش، عن شقيق. والدارمي (١٦٦١) قال: أخبرنا أبو الوليد الطيالسي. قال: حدثنا شعبة. قال: سليمان أخبرني. قال: سمعت أبا وائل. والبخاري (٢/١٥٠) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. قال: حدثنا الأعمش. قال: حدثني شقيق. (ح) قال الأعمش: فذكرته لإبراهيم فحدثني إبراهيم، عن أبي عبيدة. ومسلم (٣/٨٠) قال: حدثنا حسن بن الربيع. قال: حدثنا أبو الأحوص، عن الأعمش، عن أبي وائل. (ح) وحدثني أحمد بن يوسف الأزدي. قال: حدثنا عمر بن حفص بن غياث. قال: حدثنا أبي قال: حدثنا الأعمش. قال: حدثني شقيق. (ح) قال الأعمش: فذكرت لإبراهيم، فحدثني عن أبي عبيدة، والترمذي (٦٣٦) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود، عن شعبة، عن الأعمش. قال: سمعت أبا وائل. والنسائي (٥/٩٢) قال: أخبرنا بشر بن خالد. قال: حدثنا غندر، عن شعبة، عن سليمان، عن أبي وائل. وفي الكبرى الورقة (١٢٤-ب) قال: أخبرني إبراهيم بن يعقوب. قال: حدثني عمر بن حفص بن غياث، قال: حدثنا أبي. قال: حدثنا الأعمش. قال: حدثني شقيق (ح) قال الأعمش: فذكرته لإبراهيم، فحدثني، أراه، عن أبي عبيدة. وابن خزيمة (٢٤٦٣) قال: حدثنا عبد الله ابن سعيد الأشج قال: حدثنا ابن نمير. قال: حدثنا الأعمش، عن شقيق. وفي (٢٤٦٤) قال: حدثنا علي بن المنذر. قال: حدثنا ابن فضيل. قال: حدثنا الأعمش، عن إبراهيم، عن أبي عبيدة.\nثلاثتهم - شقيق بن سلمة أبو وائل، ومنصور، وأبو عبيدة - عن عمرو بن الحارث بن المصطلق، فذكره.\nوأخرجه أحمد (٦/٣٦٣) وابن ماجة (١٨٣٤) قال: حدثنا علي بن محمد. (ح) وحدثنا الحسن بن محمد بن الصباح. والترمذي (٦٣٥) قال: حدثنا هناد. والنسائي في الكبرى الورقة (١٢٤- ب) قال: أخبرنا هناد بن السري ومحمد بن العلاء.\nخمستهم - أحمد بن حنبل، وعلي بن محمد، والحسن بن محمد، وهناد، ومحمد بن العلاء - قالوا: حدثنا زبو معاوية قال: حدثنا الزعمش، عن شقيق، عن عمرو بن الحارث بن المصطلق، عن ابن أخي زينب امرأة عبد الله، عن زينب امرأة عبد الله، فذكرته.\nقال الترمذي: أبو معاوية وهم في حديثه. فقال: عن عمرو بن الحارث عن ابن أخي زينب. والصحيح إنما هو عن عمرو بن الحارث ابن أخي زينب.","vol":"6","page":470},{"text":"٤٦٧٥ - (خ) أبو سعيد الخدري - ﵁ -: قال: «خرج رسولُ الله - ﷺ- في أضحى، أو فِطْر، إِلى المصلَّى، ثم انصرف فَوَعَظَ النَّاسَ فأمرهم بالصدقة، فقال: أيُّها الناس، تصدَّقوا، فمرَّ على النساءِ، فقال: يا معشر النِّسَاءِ تَصدَّقْنَ، فَإِني رأيتُكُنَّ أكْثَرَ أهلِ النار، فقُلْنَ: وبِمَ ذلك يا رسول الله؟ قال: تُكْثِرْنَ اللَّعْنَ، وتَكْفُرْنَ العَشِيرَ، ما رأيتُ [من] ناقصاتِ عَقْل ودِيْن أذْهَبَ لِلُبِّ [الرجلِ] الحازِم من إِحداكنَّ يا معشر النساء، ثم انصرف، فلما صار إِلى منزله جاءت زينبُ امرأةُ ابنِ مسعود تستأذن عليه، فقيل: يا رسولَ الله، هذه زينبُ، فقال: أيُّ الزيانب؟ فقيل: امْرأَةُ ابن مسعود، قال: نعم، ائْذَنُوا لها، فأُذِن لها، قالت: يا نبيَّ الله إِنك أمرتَ اليوم بالصدقة، وكان عندي حُليّ لي، فأردتُ أن أتصدَّقَ به، فزعم ابنُ مسعود: أنه وولده أحقُّ من تُصِدِّق به عليهم، فقال النبيُّ - ﷺ-: صَدَقَ ابنُ مسعود ⦗٤٧٢⦘ زَوْجُكِ وولَدُكِ أحقُّ من تَصَدَّقْتِ به عليهم» . أخرجه البخاري (١) .\nوقد أخرج مسلم المعنى الأول، وهو مذكور في «باب صلاة العيدين» . من «كتاب الصلاة» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَكْفُرن العَشير) العشير: الزوج: وكفرانهن: جحدهن خيره وإحسانه.\n_________\n(١) ٣ / ٢٥٧ و٢٥٨ في الزكاة، باب الزكاة على الأقارب، وفي الحيض، باب ترك الحائض الصوم، وفي العيدين، باب الخروج إلى المصلى بغير منبر، وفي الصوم، باب الحائض تترك الصوم والصلاة، وفي الشهادات، باب شهادة النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (١/٨٣، ٢/١٤٩، ٣/٤٥، ٢٢٦) . ومسلم (١/٦١) قال: حدثنا الحسن ابن علي الحلواني، وأبو بكر بن رسحاق. وابن خزيمة (٢٠٤٥) (٢٤٦٢) قال: حدثنا محمد بن يحيى، وزكريا بن يحيى بن أبان.\nخمستهم - البخاري، والحسين، وأبو بكر، ومحمد بن يحيى، وزكريا - قالوا: حدثنا سعيد بن أبي مريم، قال: حدثنا محمد بن جعفر، قال: أخبرني زيد بن أسلم، عن عياض بن عبد الله، فذكره.\n* رواية البخاري (٣/٤٥) مختصرة على أليس إذا حاضت لم تصل ولم تصم؟ فذلك نفصان دينها.\n* ورواية البخاري (٣/٢٢٦) مختصرة على «أليس شهادة المرأة مثل نصف شهادة الرجل؟ قلنا: بلى. قال: فذلك من نقصان عقلها» .\n* لم يذكر مسلم متن الحديث، وإنما ذكره عقب حديث عبد الله بن عمر، ﵄ - في كتاب الإيمان.\n* وروايات ابن خزيمة مختصرة.","vol":"6","page":471},{"text":"٤٦٧٦ - (خ) معن بن يزيد - ﵁ -: قال: «بايعتُ رسولَ الله - ﷺ- أنا وأبي وَجَدي (١)، وخطب عليَّ رسولُ الله - ﷺ-، فأنكحني، وخاصمت إِليه، وكان أبي يزيد أخرج دنانير يتصدق بها، فوضعها عند رجل في المسجد، فأعطانيها، ولم يَعْرِفْ، فأتيتُه بها، فقال: إِني والله ما إِيَّاكَ أردتُ، فخاصمتُهُ إِلى رسولِ الله - ﷺ-، فقال: لكَ ما نويتَ يا يزيدُ، ولكَ ما أخذتَ يا مَعْنُ» . أَخرجه البخاري (٢) .\nوزاد رزين بعد قوله: «فأنكحني»: «وأمهرَ عَنِّي» .\n_________\n(١) قال الحافظ في \" الفتح \" ٣ / ٢٣١ اسم جده: الأخنس بن حبيب السلمي، كما جزم ابن حبان وغير واحد.\n(٢) ٣ / ٢٣٠ و٢٣١ في الزكاة، باب إذا تصدق على ابنه وهو لا يشعر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧٠) قال: حدثنا مصعب بن المقدام، ومحمد بن سابق، قالا: حدثنا إسرائيل. وفي (٣/٤٧٠) قال: حدثنا هشام بن عبد الملك، وسريج بن النعمان، قالا: حدثنا أبو عوانة. (ح) وحدثنا عفان، قال: حدثنا أبو عوانة. وفي (٤/٢٥٩) قال: حدثنا هشام بن سعيد، قال: حدثنا أبو عوانة والدارمي (١٦٤٥) قال: أخبرنا محمد بن يوسف، قال: حدثنا إسرائيل. والبخاري (٢/١٣٨) قال: حدثنا محمد بن يوسف، قال: حدثنا إسرائيل.\nكلاهما - إسرائيل، وأبو عوانة - عن أبي الجويرية، فذكره.","vol":"6","page":472},{"text":"<span data-type=\"title\" id=toc-944>الفرع الثاني: في صدقة المرأة من بيت زوجها، والعبد من مال سيده</span>\n٤٦٧٧ - (خ م د ت س) عائشة - ﵂ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا أنفقتِ المرأْةُ من طعام بيتها، غيرَ مُفسدة، فلها أجرُها بما أنفقتْ، وللزوج بما أكتسبَ، وللخازن مثل ذلك،لا ينقص بعضهم من أجر بعض شيئًا» . أخرجه البخاري، ومسلم، وأبو داود.\nوفي رواية الترمذي، والنسائي بدل: «أَنفقتْ»: «تصدَّقتْ» .\nوفي أخرى: «أعطت» (١) .\n_________\n(١) رواه البخاري ٣ / ٢٤٠ في الزكاة، باب أجر المرأة إذا تصدقت أو أطعمت من بيت زوجها غير مفسدة، وباب من أمر خادمه بالصدقة ولم يناول نفسه، وباب أجر الخادم إذا تصدق بأمر صاحبه غير مفسد، وفي البيوع، باب قول الله تعالى: ﴿أنفقوا من طيبات ما كسبتم﴾، ومسلم رقم (١٠٢٤) في الزكاة، باب أجر الخازن الأمين والمرأة إذا تصدقت من بيت زوجها غير مفسدة، وأبو داود رقم (١٦٨٥) في الزكاة، باب المرأة تتصدق من بيت زوجها، والترمذي رقم (٦٧١) و(٦٧٢) في الزكاة، باب في نفقة المرأة من بيت زوجها، والنسائي ٥ / ٦٥ في الزكاة، باب صدقة المرأة من بيت زوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٧٦) قال: حدثنا سفيان. قال: حدثنا الأعمش. وأحمد (٦/٤٤) قال: حدثنا أبو معاوية وابن نمير. قالا: حدثنا الأعمش. وفي (٦/٤٤) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن الأعمش. وفي (٦/٢٧٨) قال: حدثنا حسين. قال: حدثنا شيبان، عن منصور. والبخاري (٢/١٣٩، ٣/٧٣) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير، عن منصور. وفي (٢/١٤١) قال: حدثنا قتيبة بن سعيد. قال: حدثنا جرير، عن الأعمش. وفي (٢/١٤٢) قال: حدثنا آدم. قال: حدثنا شعبة. قال: حدثنا منصور والأعمش. (ح) وحدثنا عمر بن حفص. قال: حدثنا أبي. قال: حدثنا الأعمش. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا جرير، عن منصور. ومسلم (٣/٩٠) قال: حدثنا يحيى بن يحيى وزهير بن حرب وإسحاق بن إبراهيم، جميعا عن جرير. قال: يحيى أخبرنا جرير، عن منصور. (ح) وحدثنا ابنأبي عمر. قال: حدثنا فضيل بن عياض، عن منصور. (ح) وحدثنا أبو بكر ابن أبي شيبة. قال: حدثنا أبو معاوية، عن الأعمش. (ح) وحدثناه ابن نمير قال: حدثنا أبي وأبو معاوية، عن الأعمش. وأبو داود (١٦٨٥) قال: حدثنا مسدد. قال: حدثنا أبو عوانة، عن منصور. وابن ماجة (٢٢٩٤) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي وأبو معاوية، عن الأعمش. والترمذي (٦٧٢) قال: حدثنا محمود بن غيلان. قال: حدثنا المؤمل، عن سفيان، عن منصور. والنسائي في الكبرى تحفة الأشراف (١٢/١٧٦٠٨) عن محمد بن قدامة، عن جرير، عن منصور. (ح) وعن أحمد بن حرب، عن أبي معاوية، عن الأعمش.\nكلاهما - الأعمش، ومنصور - عن شقيق بن سلمة أبي وائل، عن مسروق، فذكره.\n* وأخرجه أحمد (٦/٩٩) والترمذي (٦٧١) قال: حدثنا محمد بن المثنى. والنسائي (٥/٦٥) قال: أخبرنا محمد بن المثنى ومحمد بن بشار.\nثلاثتهم - أحمد، ومحمد بن المثنى، ومحمد بن بشار - قالوا: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن عمرو بن مرة. قال: سمعت أبا وائل يحدث عن عائشة، فذكره. ليس فيه مسروق.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (١٢/١٧٦٠٧) عن يوسف ابن سعيد، عن حجاج بن محمد، عن ابن جريج، عن أبي الزبير، عن حبيب ابن أبي ثابت، عن مسروق، عن عائشة، قالت: إذا أنفقت المرأة من بيت زوجها ... الحديث موقوفا.","vol":"6","page":473},{"text":"٤٦٧٨ - (خ م د ت س) أسماء بنت أبي بكر - ﵄ -: قالت: «قلتُ: يا رسولَ الله، مالي مال إِلا ما أدخل عَليَّ الزبيرُ، أَفأتصدقُ؟ قال: تصدَّقي، ولا تُوعِي فيُوعِي [الله] عليك» .\nوفي رواية: «أنها جاءتْ إِلى رسولِ الله - ﷺ-، فقالتْ: يا رسولَ الله ليس [لي] شيء ⦗٤٧٤⦘ إِلا ما أدخَلَ عليَّ الزُّبَيرُ، فهل عليَّ جُنَاح أن أرضخَ مما يُدخِل عليَّ؟ قال: ارْضَخي ما استطعتِ، ولا توعِي فيوعِي الله عليكِ» . أخرجه البخاري ومسلم.\nوفي رواية أبي داود والترمذي قالت: «قلتُ: يا رسولَ الله ... وذكر مثل الأولى» .\nوقال عوض «تُوِعي»: «تُوكِي» .\nوأخرج النسائي الرواية الآخرة، وقال: «تُوكي» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا توعي فيُوعي الله عليك) كناية عن الشُّح والإمساك، لأنه من الجمع والادخار، وكذلك «لا تُوكي فيُوكي الله عليك»، كناية أيضًا عن البخل والمنع، من الإيكاء، وهو الشد، كأنه يشد كيسه فلا ينفق منه شيئًا.\n(الرَّضْخ): العطاء القليل.\n_________\n(١) رواه البخاري ٣ / ٢٣٨ في الزكاة، باب الصدقة فيما استطاع، وباب التحريض على الصدقة، وفي الهبة، باب هبة المرأة لغير زوجها وعتقها إذا كان لها زوج فهو جائز، ومسلم رقم (١٠٢٩) في الزكاة، باب الحث في الإنفاق وكراهة الإحصاء، وأبو داود رقم (١٦٩٩) في الزكاة، باب في الشح، والترمذي رقم (١٩٦١) في البر، باب ما جاء في السخاء، والنسائي ٥ / ٧٤ في الزكاة، باب الإحصاء في الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٢٥) قال: حدثنا سفيان، عن أيوب السختياني. وأحمد (٦/١٣٩) قال: حدثنا وكيع، قال: قال أسامة. في (٦/٣٤٤) قال: حدثنا سفيان بن عيينة، عن أيوب. وفي (٦/٣٥٣) قال: حدثنا يحيى، عن ابن جريج، وفي (٦/٣٥٣) قال: حدثنا وكيع قال: حدثنا محمد بن سليمان، وعبد الجبار بن ورد رجلان من أهل مكة. وفي (٦/٣٥٤) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وأبو داود (١٦٩٩) قال: حدثنا مسدد، قال: حدثنا إسماعيل، قال: أخبرنا أيوب. والترمذي (١٩٦٠) قال: حدثنا أبو الخطاب زياد بن يحيى البصري، قال: حدثنا حاتم بن وردان، قال: حدثنا أيوب. والنسائي في الكبرى الورقة (١٢٤- أ) قال: أخبرنا عبد الرحمان بن محمد ابن سلام، قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا أيوب.\nخمستهم - أيوب، وأسامة، وابن جريج، ومحمد بن سليمان، وعبد الجبار بن ورد - عن ابن أبي مليكة، فذكره.\n* أخرجه أحمد (٦/٣٥٤) قال: حدثنا روح. والبخاري (٢/١٤٠) قال: حدثني محمد بن عبد الرحيم، عن حجاج بن محمد. وفي (٢/١٤٠، ٣/٢٠٧) قال: حدثنا أبو عاصم. ومسلم (٣/٩٢) قال: حدثني محمد بن حاتم وهارون بن عبد الله. قالا: حدثنا حجاج بن محمد. والنسائي (٥/٧٤) قال: أخبرنا الحسن بن محمد، عن حجاج.\nثلاثتهم - روح، وحجاج بن محمد، وأبو عاصم النبيل - عن ابن جريج. قال: أخبرني ابن أبي مليكة، عن عباد بن عبد الله بن الزبير، عن أسماء بنت أبي بكر، نحوه. وزاد فيه: عباد بن عبد الله بن الزبير.","vol":"6","page":473},{"text":"٤٦٧٩ - (خ م د ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «إِذا أنفقتِ المرأةُ من كَسْبِ زوجها من غيرِ أمرِهِ، فلهُ نِصْفُ الأَجْرِ» . أخرجه البخاري. ⦗٤٧٥⦘\nوعند مسلم زيادة في أوله، قال: «لا تَصُمِ المرأة وبَعْلُها شاهد إِلا بإِذنه، ولا تأذَنْ في بيتِهِ وهو شاهد إِلا بإِذنه ... وذكر الحديث» . وأخرج البخاري مثل هذه الزيادة، وفيه: «ما أنفقتْهُ من نَفَقَة من غيرِ إِذنِهِ، فإِنه يُؤدَّى إِليه شَطْرُه» .\nوأخرج الترمذي ذِكْرَ الصوم وَحْدَهُ.\nوأخرج أبو داود الصوم والإِذن وحدهما.\nوفي أخرى لأبي داود: «أنَّ أبا هريرة سُئِلَ عن المرأة: هل تتصدَّقُ من بيتِ زوجِها؟ قال: لا إِلا من قُوْتِها، والأجرُ بينهما، ولا يَحِلُّ لها أن تتصدَّقَ من مال زوجِها إِلا بإِذنِهِ» (١) .\nزاد رزين: «فإِن أذن لها [زوجُها] فالأجرُ بينهما، فإن فعلتْ بغير إِذنه، فالأجر له، والإِثمُ عليها» .\n_________\n(١) رواه البخاري ٤ / ٢٥٥ في البيوع، باب قوله تعالى: ﴿أنفقوا من طيبات ما كسبتم﴾، وفي النفقات، باب نفقة المرأة إذا غاب زوجها، ومسلم رقم (١٠٢٦) في الزكاة، باب أجر الخازن الأمين، وأبو داود رقم (١٦٨٧) و(١٦٨٨) في الزكاة، باب المرأة تتصدق من بيت زوجها، والترمذي رقم (٧٨٢) في الصوم، باب ما جاء في كراهية صوم المرأة إلا بإذن زوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٦) قال: حدثنا عبد الرزاق بن همام. والبخاري (٣/٧٣، ٧/٨٤) قال: حدثنا يحيى بن جعفر. قال: حدثنا عبد الرزاق. وفي (٧/٣٩) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله ومسلم (٣/٩١) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. وأبو داود (١٦٨٧، ٢٤٥٨) قال: حدثنا الحسن بن علي. قال: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق، وعبد الله بن المبارك - عن معمر، عن همام بن منبه، فذكره.","vol":"6","page":474},{"text":"٤٦٨٠ - (ت) أبو أمامة الباهلي - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: يقول في خُطْبَتِهِ عام حَجَّةِ الوَداع: «لا تُنفق امرأة ⦗٤٧٦⦘ شيئًا من بيتِ زوجها إِلا بإذن زوجها، قيل: يا رسولَ الله، ولا الطعامَ؟ قال: ذلك أَفضلُ أموالنا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٦٧٠) في الزكاة، باب في نفقة المرأة من بيت زوجها، وقال الترمذي: حديث أبي أمامة حديث حسن، وهو كما قال، قال: وفي الباب عن سعد بن أبي وقاص، وأسماء بنت أبي بكر، وأبي هريرة، وعبد الله بن عمرو، وعائشة ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٦٧) قال: حدثنا أبو المغيرة. وأبو داود (٢٨٧٠، ٣٥٦٥) قال: حدثنا عبد الوهاب بن نجدة الحوطي. وابن ماجة (٢٠٠٧، ٢٢٩٥، ٢٣٩٨، ٢٧١٣) قال: حدثنا هشام بن عمار. وفي (٢٤٠٥) قال: حدثنا هشام بن عمار، والحسن بن عرفة. والترمذي (٦٧٠) قال: حدثنا هناد. وفي (١٢٦٥، ٢١٢٠) قال: حدثنا هناد، وعلي بن حجر. وعبد الله بن أحمد (٥/٢٦٧) قال: حدثنا يحيى بن معين.\nسبعتهم - أبو المغيرة، وابن نجدة، وهشام، وابن عرفة، وهناد، وابن حجر، وابن معين - قالوا: حدثنا إسماعيل بن عياش، قال: حدثنا شرحبيل بن مسلم الخولاني، فذكره.","vol":"6","page":475},{"text":"٤٦٨١ - (د س) عبد الله بن عمرو بن العاص - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يجوزُ لامرأة عَطِيَّة إِلا بإِذن زوجِها» .\nوفي رواية قال: «لا يجوزُ لامرأَة أمرٌ في مالها إِذا مَلَكَ زوجُها عِصْمَتَها» . أخرجه أبو داود.\nوعند النسائي قال: «لما فَتَحَ رسولُ الله - ﷺ- مَكَّةَ قام خطيبًا ... وذكر الأولى» (١) .\n_________\n(١) رواه أبو داود رقم (٣٥٤٦) و(٣٥٤٧) في البيوع، باب في عطية المرأة بغير إذن زوجها، والنسائي ٥ / ٦٥ و٦٦ في الزكاة، باب عطية المرأة بغير إذن زوجها، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٢/٢٢١) (٧٠٥٨) قال: حدثنا عفان. وأبو داود (٣٥٤٦) قال: حدثنا موسى بن إسماعيل. والنسائي (٦/٢٧٨) قال: أخبرنا محمد بن معمر، قال: حدثنا حبان (ح) وأخبرني إبراهيم بن يونس بن محمد، قال: حدثنا أبي.\nأربعتهم - عفان، وموسى، وحبان بن هلال، ويونس بن محمد - عن حماد بن سلمة، عن داود بن أبي هند، وحبيب المعلم.\n٢- وأخرجه ابن ماجة (٢٣٨٨) قال: حدثنا أبو يوسف الرقي محمد بن أحمد الصيدلاني، قال: حدثنا محمد بن سلمة، عن المثنى بن الصباح.\nثلاثتهم - داود، وحبيب، والثنى - عن عمرو بن شعيب، عن أبيه، فذكره.\n* رواية المثنى بن الصباح: «أن رسول الله -ﷺ- قال في خطبة خطبها: لا يجوز لامرأة في مالها، إلا بإذن زوجها إذا هو ملك عصمتها.» .\n* رواية النسائي: «لا يجوز لامرأة هبة في مالها إذا ملك زوجها عصمتها.» .","vol":"6","page":476},{"text":"٤٦٨٢ - (م س) عمير - مولى آبي اللحم: قال: «أَمرني مولاي أن أقْدُرَ لحمًا، فجاءني مسكين، فأطعمتُهُ منه، فعلم بذلك مولاي، فضربني، فأتيتُ رسولَ الله - ﷺ-، فذكرتُ ذلك له، فدعاه، فقال: لم ضَرَبْتَهُ؟ فقال: يعطي طعامي بغير أن آمرَه؟ فقال: الأجرُ بينكما» .\nوفي رواية قال: «كنتُ مملوكًا، فسألتُ رسولَ الله - ﷺ-: أتصدَّقُ ⦗٤٧٧⦘ من مال مولاي بشيء؟ قال: نعم، والأجرُ بينكما نصفان» . أَخرجه مسلم، وأخرج النسائي الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أقدُر لحمًا) أي: أطبخ قِدْرًا من لحم.\n_________\n(١) رواه مسلم رقم (١٠٢٥) في الزكاة، باب ما أنفق العبد من مال مولاه، والنسائي ٥ / ٦٣ و٦٤ في الزكاة، باب صدقة العبد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد. قال: حدثنا صفوان. ومسلم (٣/٩١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا حاتم، يعني ابن إسماعيل. والنسائي (٥/٦٣) قال: أخبرنا قتيبة، قال: حدثنا حاتم.\nكلاهما - صفوان، وحاتم - عن يزيد بن أبي عبيد، فذكره.","vol":"6","page":476},{"text":"<span data-type=\"title\" id=toc-945>الفرع الثالث: في ابتياع الصدقة، والرجوع فيها</span>\n٤٦٨٣ - (خ م ط س د ت) عمر بن الخطاب - ﵁ -: قال: «حَمَلْتُ على فرس في سبيل الله، فأضاعه الذي كان عنده، فأردتُ أن أشتريَهُ، وظننتُ أنَّهُ يبيعه بِرُخْص، فسأَلتُ النبيَّ - ﷺ-؟ فقال: لا تشترِ، ولا تَعُدْ في صَدَقَتِكَ وإِن أعطاكه بدرهم، فإِن العائد في صدقته كالعائد في قَيْئه» .\nوفي رواية: «فإن الذي يعودُ في صدقته كالكلبِ يعودُ في قَيْئِهِ» . أخرجه البخاري، ومسلم، والموطأ، والنسائي.\nوفي رواية أبي داود: «أن عمرَ حمل على فرس في سبيل الله، فوجده يُباع، فأراد أن يبتاعَهُ، فسألَ رسولَ الله - ﷺ- عن ذلك؟ فقال: لا تَبْتَعْهُ، ولا تَعُدْ في صَدَقَتِكَ» . ⦗٤٧٨⦘\nوأخرج الترمذي نحو هذه، وأخرج النسائي مثلها، وقال: «ولا تَعَرَّض في صدقتك» .\nوله في أخرى: «أنه تصدَّق بفرس في سبيل الله، فوجده يُبَاع بعد ذلك، فأراد أن يشتريَهُ، ثم أتى رسولَ الله - ﷺ-، فَاسْتَأْمَرَهُ في ذلك، فقال له رسولُ الله - ﷺ-: لا تَعُدْ في صدقَتك» (١) .\n_________\n(١) رواه البخاري ٣ / ٢٧٩ في الزكاة، باب هل يشتري صدقته، وفي الوصايا، باب وقف الدواب والكراع، وفي الجهاد، باب الجعائل والحملان في السبيل، وباب إذا حمل على فرس فرآها تباع، ومسلم رقم (١٦٢١) في الهبات، باب كراهة شراء الإنسان ما تصدق به ممن تصدق عليه، والموطأ ١ / ٢٨٢ في الزكاة، باب اشتراء الصدقة والعود فيها، وأبو داود رقم (١٧٩٣) في الزكاة، باب الرجل يبتاع صدقته، والترمذي رقم (٦٦٨) في الزكاة، باب في كراهية العود في الصدقة، والنسائي ٥ / ١٠٨ و١٠٩ في الزكاة، باب شراء الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٨٩) والحميدي (١٥) قال: حدثنا سفيان، قال: سمعت مالك ابن أنس. وأحمد (١/٢٥) (١٦٦) قال: حدثنا سفيان. وفي (١/٣٧) (٢٥٨) (١/٥٤) (٣٨٤) قال: حدثنا وكيع، قال: حدثنا هشام بن سعد. وفي (١/٤٠) (٢٨١) قال: حدثنا عبد الرحمان، عن مالك. والبخاري (٢/١٥٧) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك بن أنس. وفي (٣/٢١٥) قال: حدثنا يحيى بن قزعة، قال: حدثنا مالك. وفي (٣/٢١٨، ٤/٦٤) قال: حدثنا الحميدي، قال: أخبرنا سفيان، قال: سمعت مالكا. وفي (٤/٧١) قال: حدثنا إسماعيل، قال: حدثني مالك. ومسلم (٥/٦٣) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا مالك بن أنس. (ح) وحدثنيه زهير بن حرب، قال: حدثنا عبد الرحمان، يعني ابن مهدي، عن مالك بن أنس. (ح) وحدثني أمية بن بسطام، قال: حدثنا يزيد، يعني ابن زريع، قال: حدثنا روح، وهو ابن القاسم. (ح) وحدثناه ابن أبي عمر، قال: حدثنا سفيان. وابن ماجة (٢٣٩٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، قال: حدثنا هشام بن سعد. والنسائي (٥/١٠٨) قال: أخبرنا محمد بن سلمة والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثنا مالك. أربعتهم - مالك، وسفيان بن عيينة، وهشام بن سعد، وروح بن القاسم - عن زيد بن أسلم، عن أبيه، فذكره.","vol":"6","page":477},{"text":"٤٦٨٤ - (س) عبد الله بن عباس - ﵄ -: قال: قال رسول الله - ﷺ-: «مَثَل الذي يتصدَّقُ بالصدقةِ، ثم يرجع فيها، كمِثل الكلب قاءَ، ثم عاد في قيئه فأكله» . أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢٦٧ في الهبة، باب ذكر الاختلاف بخبر عبد الله بن عباس فيه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٨٠) (٢٥٢٩) (١/٣٤٢) (٣١٧٨) قال: حدثنا بهز، قال: حدثنا شعبة. وفي (١/٢٩١) (٢٦٤٦) قال: حدثنا عفان، قال: حدثنا همام. وفي (١/٣٣٩) (٣١٤٦) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. وفي (١/٣٤٥) (٣٢٢١) قال: حدثنا وكيع، وأبو عامر، قالا: حدثنا هشام. والبخاري (٣/٢١٥) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام، وشعبة. ومسلم (٥/٦٤) قال: حدثناه محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، عن سعيد. وأبو داود (٣٥٣٨) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا أبان. وهمام، وشعبة. وابن ماجة (٢٣٨٥) قال: حدثنا محمد بن بشار، ومحمد بن المثنى قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. النسائي (٦/٢٦٦) قال: أخبرنا محمد بن المثنى، قال: حدثنا عبد الرحمان، قال: حدثنا شعبة. (ح) وأخبرنا أبو الأشعث، قال: حدثنا خالد، قال: حدثنا شعبة.\nخمستهم - شعبة، وهمام، وسعيد، وهشام، وأبان - عن قتادة.\n٢- وأخرجه أحمد (١/٢٨٩) (٢٦٢٢) قال: حدثنا أحمد بن عبد الملك، قال: حدثنا موسى بن أعين. ومسلم (٥/٦٤) قال: حدثني هارون بن سعيد الأيلي، وأحمد بن عيسى، قالا: حدثنا ابن وهب.\nكلاهما - موسى بن أعين، وابن وهب - عن عمرو بن الحارث، عن بكير بن عبد الله.\n٣- وأخرجه أحمد (١/٣٤٩) (٣٢٦٩) قال: حدثنا الوليد بن مسلم. ومسلم (٥/٦٤) قال: حدثني إبراهيم بن موسى الرازي، وإسحاق بن إبراهيم، قالا: أخبرنا عيسى بن يونس (ح) وحدثناه أبو كريب محمد بن العلاء، قال: أخبرنا ابن المبارك. (ح) وحدثنيه حجاج بن الشاعر، قال: حدثنا عبد الصمد، قال: حدثنا حرب، قال: حدثنا يحيى وهو ابن أبي كثير وابن ماجة (٢٣٩١) قال: حدثنا عبد الرحمان ابن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم. والنسائي (٦/٢٦٦) قال: أخبرنا محمود بن خالد، قال: حدثنا عمر. (ح) وأخبرنا إسحاق بن منصور، قال: حدثنا عبد الصمد، قال: حدثنا حرب وهو ابن شداد، قال: حدثنا يحيى هو ابن أبي كثير. (ح) وأخبرنا الهيثم بن مروان بن الهيثم بن عمران، قال: حدثنا محمد وهو ابن بكار بن بلال، قال: حدثنا يحيى ابن حمزة، وابن خزيمة (٢٤٧٤) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا الوليد بن مسلم (ح) وحدثنا محمد بن مسكين اليمامي، قال: حدثنا بشر بن بكر. وفي (٢٤٧٥) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا ابن المبارك.\nسبعتهم - الوليد، وعيسى بن يونس، وابن المبارك، ويحيى بن أبي كثير، وعمر بن عبد الواحد، ويحيى ابن حمزة، وبشر بن بكر - عن الأوزاعي، قال: حدثني أبو جعفر محمد بن علي.\nثلاثتهم - قتادة، وبكير بن عبد الله، وأبو جعفر - قالوا: سمعنا سعيد بن المسيب، فذكره.","vol":"6","page":478},{"text":"<span data-type=\"title\" id=toc-946>الفرع الرابع: في صدقة الوقف</span>\n٤٦٨٥ - (خ م ت د س) عمر بن الخطاب - ﵁ -: قال: ⦗٤٧٩⦘ «أصبتُ أرضًا من أرضِ خَيْبَرَ، فأتيتُ رسولَ الله - ﷺ-، فقلتُ: أصبتُ أرضًا، لم أُصِبْ مالًا أحبَّ إِليَّ ولا أنفسَ عندي منها، فما تأمرُ به؟ قال: إِن شئتَ حَبستَ أَصلها، وتصدَّقت بها، قال: فتصدَّق بها عمرُ على أن لا تُباعَ ولا تُوَهبَ، في الفقراء، وذوي القربى، والرِّقابِ، والضيف، وابنِ السبيل، لا جناح على من وَليها أن يأْكل منها بالمعروف، غير مُتَمَوِّل مالًا، ويَطْعَم» .\nوقد روي هذا الحديث عن عمر عن النبيِّ - ﷺ- أيضًا مثله، أخرجه مسلم، والترمذي، وأَبو داود، والنسائي نحوه.\nوللنسائي في أخرى: «أن عمرَ قال للنبيِّ - ﷺ-: المائةُ سهم التي لي من خيبر، لم أُصِبْ مالًا أعجبَ إِليَّ منها، فأردتُ أن أتصدَّقَ بها؟ فقال رسولُ الله - ﷺ-: احبس أَصلها، وسبِّلْ ثمرتها» .\nوفي أخرى نحوه، وفيها: «كان لي مائةُ رأس، فاشتريتُ بها مائة سهم بخيبر من أهلها، وإِني قد أردتُ أن أتقرَّبَ بها إِلى الله - ﷿ - ...» وذكر الحديث.\nوفي أخرى قال: «سألتُ رسولَ الله - ﷺ- عن أرض لي بثَمْغ (١)؟ قال: ⦗٤٨٠⦘ احبس أصلها، وسَبِّلْ ثمرتها» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنْفَس) الشيء النفيس: الكريم على أهله العزيز عندهم.\n(أحبس) الحَبْس: الوقف، يريد: أن يقف أصل الملك.\n(سبّل) يسبِّل الثمرة: أي: يجعلها مباحة لمن وقفها عليه.\n_________\n(١) روى نحوها البخاري، وقال الحافظ في \" الفتح \" ٥ / ٢٩٣ \" ثمغ \" بفتح المثلثة الثاء وسكون الميم وبعدها معجمة، ومنهم من فتح الميم، حكاه المنذري، قال أبو عبيد البكري: هي أرض تلقاء المدينة كانت لعمر.\n(٢) رواه البخاري ٥ / ٢٦٣ في الشروط في الوقف، وفي الوصايا، باب قول الله تعالى: ﴿وابتلوا اليتامى حتى إذا بلغوا النكاح﴾، وباب الوقف كيف يكتب، وباب الوقف للغني والفقير والضيف، وباب نفقة القيم للوقف، ومسلم رقم (١٦٣٢) و(١٦٣٣) في الوصية، باب الوقف، وأبو داود رقم (٢٨٧٨) في الوصايا، باب ما جاء في الرجل يوقف الوقف، والترمذي رقم (١٣٧٥) في الأحكام، باب في الوقف، والنسائي ٦ / ٢٣٠ و٢٣١ في الاحتباس، باب كيف يكتب الحبس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٥/٧٤) قال: حدثنا إسحاق بن إبراهيم. والنسائي (٦/٢٣٠) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا أبو داود الحفري عمر بن سعد، عن سفيان. وفي (٦/٢٣٠) قال النسائي: أخبرني هارون بن عبد الله، قال: حدثنا معاوية بن عمرو، عن أبي إسحاق الفزاري.\nكلاهما - سفيان الثوري، وأبو إسحاق - عن ابن عون، عن نافع، عن ابن عمر، فذكره.\nوأخرجه البخاري (٢٧٣٧) حدثنا قتيبة بن سعيد حدثنا محمد بن عبد الله الأنصاري حدثنا ابن عون قال: أنبأني نافع عن ابن عمر فذكره.","vol":"6","page":478},{"text":"<span data-type=\"title\" id=toc-947>الفرع الخامس: في إحصاء الصدقة</span>\n٤٦٨٦ - (د س) عائشة - ﵂ -: «أنها ذَكَرَتْ عدة [من] مساكين - قال أيوب: أو قال: عِدَّة من صدقة - فقال لها رسولُ الله - ﷺ- أَعطي، ولا تُحصي، فيحصي اللهُ عليكِ» . أخرجه أبو داود.\nوفي رواية النسائي عن أبي أُمامة به سهل بن حُنيف قال: «كنا يومًا في المسجد جلوس، ونفر من المهاجرين والأنصار، فأرسلنا رجلًا إِلى عائشة ⦗٤٨١⦘ ليستأذنَ، فدخلنا عليها، قالتْ: دخل عليَّ سائل مَرَّة، وعندي رسولُ الله - ﷺ-، فأمرتُ له بشيء، ثم دعوتُ به، فنظرتُ إِليه، فقال رسولُ الله - ﷺ-: أما تريدين أن لا يدخلَ بيتَكِ شيء، ولا يخرجَ إِلا بعلمك؟ قلت: نعم، قال: مهلًا يا عائشةُ، لا تُحْصِي، فيحصي الله ﷿ عليكِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تُحْصِي فيحصي الله عليك) أي: لا تَعُدِّي ما تتصدقين به وتجمعينه، فيحصي الله ما يعطيك ويَعُدُّهُ عليك، وقيل: هو المبالغة في التقصي والاستئثار.\n_________\n(١) رواه أبو داود رقم (١٧٠٠) في الزكاة، باب في الشح، والنسائي ٥ / ٧٣ في الزكاة، باب الإحصاء في الصدقة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٠٨) قال: حدثنا سريج. قال: حدثنا نافع. وفي (٦/١٣٩) قال: حدثنا وكيع، عن محمد، يعني ابن شريك. وفي (٦/١٦٠) قال: حدثنا أبو أحمد الزبيري قال: حدثنا محمد بن شريك. وأبو داود (١٧٠٠) قال: حدثنا مسدد. قال: حدثنا إسماعيل، قال: أخبرنا أيوب.\nثلاثتهم - نافع، ومحمد بن شريك، وأيوب - عن ابن أبي مليكة، فذكره.\nأخرجه النسائي (٥/٧٣) قال: أخبرني محمد بن عبد الله بن عبد الحكم، عن شعيب، قال: حدثني الليث، قال: حدثنا خالد، عن ابن أبي هلال، عن أمية بن هند، عن أبي أمامة بن سهل بن حنيف، فذكره.","vol":"6","page":480},{"text":"٤٦٨٧ - (خ م) أسماء بنت أبي بكر - ﵄ -: قالت: قال لي رسولُ الله - ﷺ-: «أنفقي - أو انْضَحِي، أو انْفَحِي - ولا تُحصي، فيُحصي اللهُ عليكِ» . وفي رواية: «أنفقي، ولا تحصي، فيحصي الله عليك، ولا تُوعِي فيوعِي اللهُ عليكِ» .\nوفي أخرى «انْفَحِي - أو انضحي، أو أنفقي - ولا تُحْصي، فيُحصِي الله عليك، ولا توعِي فيُوعِي الله عليك»\nوفي أخرى قالت: قال لي رسولُ الله - ﷺ-: «لا تُوكي فيوكي اللهُ عليكِ» .\nوفي أخرى: «لا تُحصي فيحصي اللهُ عليكِ» . ⦗٤٨٢⦘ أخرجه البخاري ومسلم.\nوقد تقدَّم في الفرع الثاني لأسماءَ روايات فيها هذا المعنى بزيادة غيره (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انْضَحِي - انفحي) النضح والنفح: كناية عن السماحة والعطاء.\n_________\n(١) رواه البخاري ٣ / ٢٣٨ في الزكاة، باب التحريض على الصدقة، وفي الهبة، باب هبة المرأة لغير زوجها وعتقها إذا كان لها زوج فهو جائز، ومسلم رقم (١٠٢٩) في الزكاة، باب الحث في الإنفاق وكراهية الإحصاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤٥) قال: حدثنا أبو معاوية. وفي (٦/٣٤٦، ٣٥٤) قال: حدثنا ابن نمير. وفي (٦/٣٤٦، ٣٥٤) قال: حدثنا محمد بن بشر. والبخاري (٢/١٤٠) قال: حدثنا صدقة بن الفضل، قال: أخبرنا عبدة (ح) وحدثنا عثمان بن أبي شيبة، عن عبدة. وفي (٣/٢٠٧) قال: حدثنا عبيد الله بن سعيد، قال: حدثنا عبد الله بن نمير. ومسلم (٣/٩٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص، يعني ابن غياث (ح) وحدثنا عمرو الناقد، وزهير بن حرب، وإسحاق ابن إبراهيم، جميعا عن أبي معاوية. قال زهير: حدثنا محمد بن حازم. والنسائي (٥/٧٣) قال: أخبرنا محمد بن آدم، عن عبدة، وفي الكبرى الورقة (١٢٤) قال: أخبرنا هناد بن السري، قال: حدثنا عبدة. (ح) وأخبرنا أحمد بن حرب، قال: حدثنا أبو معاوية.\nخمستهم - أبو معاوية محمد بن خازم، وابن نمير، ومحمد بن بشر، وعبدة، وحفص بن غياث - عن هشام بن عروة، عن فاطمة بنت المنذر، فذكرته.","vol":"6","page":481},{"text":"<span data-type=\"title\" id=toc-948>الفرع السادس: في الصدقة عن الميت</span>\n٤٦٨٨ - (خ ت د س) عبد الله بن عباس - ﵄ -: أن رجلًا قال للنبيِّ - ﷺ-: «إِن أُمي تُوُفِّيت، أينفعُها إِن تصدَّقْتُ عنها؟ قال: نعم، قال: فإِن لي مَخْرَفًا، فأنا أشهدك أَني قد تصدَّقْتُ به عنها» .\nوفي أخرى نحوه، وفي أوله: «أن سعدَ بنَ عُبَادَةَ - أخا بني سعد - تُوْفِّيِتْ أُمُّهُ وهو غَائِب عنها، فقال: يا رسولَ الله، إِن أُمي تُوفِّيَتْ وأنا غائب، أُفينفعها؟ ...» وذكر الحديث.\nأخرجه البخاري، وأخرج الأولى الترمذي، وأبو داود، والنسائي. ⦗٤٨٣⦘\nوفي أُخرى للنسائي: «أن سَعْدًا سأل النبيَّ - ﷺ-: إِن أُمِّي ماتَتْ ولم تُوصِ، أَفأَتصدَّقُ عنها؟ قال: نعم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَخْرَفًا) المخرَف: النخل، لأنها تُخْتَرَف ثمارها، أي: تُجتنَى.\n_________\n(١) رواه البخاري ٥ / ٢٨٩ في الوصايا، باب إذا قال: أرضي أو بستاني صدقة عن أمي فهو جائز وباب الإشهاد في الوقف والصدقة، وباب إذا وقف أرضًا ولم يبين الحدود فهو جائز، وأبو داود رقم (٢٨٨٢) في الوصايا، باب ما جاء فيمن مات عن غير وصية يتصدق عنه، والترمذي رقم (٦٦٩) في الزكاة، باب ما جاء في الصدقة عن الميت، والنسائي ٦ / ٢٥٢ و٢٥٣ في الوصايا، باب فضل الصدقة عن الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٣٣٣) (٣٠٨٠) قال: حدثنا عبد الرزاق، وابن بكر. وفي (١/٣٧٠) (٣٥٠٨) قال: حدثنا روح. والبخاري (٤/٨) قال: حدثنا محمد بن سلام، قال: أخبرنا مخلد بن يزيد. وفي (٤/١٠) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف. وابن خزيمة (٢٥٠١) قال: حدثنا عبد الله بن إسحاق الجوهري، قال: حدثنا أبو عاصم. وفي (٥٠٢) قال: حدثنا محمد بن سنان القزاز، قال: حدثنا أبو عاصم.\nستتهم - عبد الرزاق، وابن بكر، وروح، ومخلد، وهشام بن يوسف، وأبو عاصم - عن ابن جريج، قال: أخبرني يعلى.\n٢- وأخرجه أحمد (١/٣٧٠) (٣٥٠٤) قال: حدثنا روح، قال: حدثنا زكريا. والبخاري (٤/١٣) قال: حدثنا محمد بن عبد الرحيم، قال: أخبرنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق. وفي الأدب المفرد (٣٩) قال: حدثنا يسرة بن صفوان، قال: حدثنا محمد بن مسلم. وأبو داود (٢٨٨٢)، والترمذي (٦٦٩) قالا: أبو داود، والترمذي حدثنا أحمد بن منيع، قال: حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق. والنسائي (٦/٢٥٢) قال: أخبرنا الحسين بن عيسى، قال: أنبأنا سفيان. وفي (٦/٢٥٢) قال: أخبرنا أحمد بن الأزهر، قال: حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق.\nثلاثتهم - زكريا بن إسحاق، ومحمد بن مسلم، وسفيان - عن عمرو بن دينار.\nكلاهما - يعلى، وعمرو بن دينار - عن عكرمة، فذكره\nفي رواية زكريا بن إسحاق، ومحمد بن مسلم: «أن رجلا قال: يا رسول الله، إن أمه توفيت، أفينفعها، إن تصدقت عنها..» الحديث. ولم يسمه.","vol":"6","page":482},{"text":"٤٦٨٩ - (خ م ط د س) عائشة - ﵂ -: أن رجلًا قال لرسول الله - ﷺ-: «إِن أُمِّي افْتُلِتَت نفسَُها (١)، وأظنُّها لو تَكَلَّمتْ تَصدَّقَتْ، فهل لها أجْر إِن تصدَّقْتُ عنها؟ قال: نعم» .\nوفي رواية: «افْتُلِتَتْ نفسَُهَا ولم تُوصِ ... وذكر نحوه» . أخرجه الجماعة إِلا الترمذي (٢) . ⦗٤٨٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (افْتُلِتَتْ نفسها) افتلتت نفس فلان، أي: مات فجأة، كأن نفسه أُخِذت فَلْتَة.\n_________\n(١) نفسها، بنصب السين ورفعها، فالرفع على أنه مفعول ما لم يسم فاعله، والنصب على أنه مفعول ثان، قال القاضي عياض: وأكثر روايتنا فيه النصب.\n(٢) رواه البخاري ٥ / ٢٩١ في الوصايا، باب ما يستحب لمن توفي فجأة أن يتصدقوا عنه وقضاء النذور عن الميت، وفي الجنائز، باب ما يستحب لمن يتوفى فجأة أن يتصدقوا عنه وقضاء النذور عن الميت، ومسلم رقم (١٠٠٤) في الزكاة، باب وصول ثواب الصدقة عن الميت إليه، والموطأ ٢ / ٧٦٠ في الأقضية، باب صدقة الحي عن الميت، وأبو داود رقم (٢٨٨١) في الوصايا، باب ما جاء فيمن مات عن غير وصية يتصدق عنه، والنسائي ٦ / ٢٥٠ في الوصايا، باب إذا مات الفجأة هل يستحب لأهله أن يتصدقوا عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٤٧٣) والحميدي (٢٤٣) قال: حدثنا سفيان. وأحمد (٦/٥١) قال: حدثنا يحيى. والبخاري (٢/١٢٧) قال: حدثنا سعيد بن أبي مريم. قال: حدثنا محمد بن جعفر. وفي (٤/١٠) قال: حدثنا إسماعيل. قال: حدثني مالك ومسلم (٣/٨١، ٥/٧٣) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا محمد بن بشر (ح) وحدثنيه زهير بن حرب.\nقال: حدثنا يحيى بن سعيد (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة (ح) وحدثنا الحكم بن موسى. قال: حدثنا شعيب بن إسحاق. وفي (٣/٨١) قال: حدثني علي بن حجر. قال: أخبرنا علي بن مسهر. وفي (٥/٧٣) قال: حدثني أمية بن بسطام. قال: حدثنا يزيد، يعني ابن زريع. قال: حدثنا روح، وهو ابن القاسم (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا جعفر بن عون. وأبو داود (٢٨٨١) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. وابن ماجة (٢٧١٧) قال: حدثنا إسحاق ابن منصور. قال: حدثنا أبو أسامة. والنسائي (٦/٢٥٠) قال: أخبرنا محمد بن سلمة. قال: حدثنا ابن القاسم، عن مالك. وابن خزيمة (٢٤٩٩) قال: حدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو أسامة (ح) وحدثنا يوسف بن موسى. قال: حدثنا جرير.\nجميعهم - مالك، وسفيان بن عيينة، ويحيى بن سعيد، ومحمد بن جعفر، ومحمد بن بشر، وأبو أسامة، وشعيب بن إسحاق، وعلي بن مسهر، وروح بن القاسم، وجعفر بن عون، وحماد بن سلمة، وجرير - عن شهام بن عروة. وعن أبيه، فذكره.\n* في رواية حماد بن سلمة: «أن امرأة قالت: يا رسول الله، إن أمي افتلتت نفسها ...» .\n* في رواية سفيان عند الحميدي: قال: سفيان: وحفظ الناس عن هشام كلمة لم أحفظها أنه قال: «إن أمي افتلتت نفسها فماتت» . ولم أحفظ من هشام، إنما هذه الكلمة أخبرنيها أيوب السختياني عن هشام.","vol":"6","page":483},{"text":"٤٦٩٠ - (د س) سعد بن عبادة - ﵁ -: قال: «قلتُ: يا رسولَ الله، إِن أُمي ماتت، فأيُّ الصدقةِ أفضلُ؟ قال: الماءُ، فحفر بئرًا وقال: هذه لأمِّ سَعْد» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٦٧٩) و(١٦٨٠) و(١٦٨١) في الزكاة، باب فضل سقي الماء، والنسائي ٦ / ٢٥٤ و٢٥٥ في الوصايا، باب ذكر الاختلاف على سفيان، من طريق الحسن البصري، وسعيد بن المسيب عن سعد بن عبادة، وكلاهما لم يدرك سعد بن عبادة، فالإسناد منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٨٤) قال: حدثنا هشام قال: أخبرنا المبارك. وفي (٥/٢٨٤، ٦/٧) قال: حدثنا حجاج، قال: سمعت شعبة يحدث، عن قتادة. والنسائي (٦/٢٥٥) قال: أخبرني إبراهيم بن الحسن، عن حجاج، قال: سمعت شعبة يحدث عن قتادة.\nكلاهما - المبارك بن فضالة، وقتادة - عن الحسن، فذكره.\n* رواية المبارك مختصرة علي مر بي رسول الله -ﷺ-، فقلت: يا رسول الله، دلني على صدقة، قال: اسق الماء.\n* أخرجه أبو داود (١٦٨٠) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا محمد بن عرعرة، عن شعبة، عن قتادة، عن سعيد بن المسيب، والحسن، عن سعد بن عبادة، فذكره.\nالحسن البصري وسعيد بن المسيب. كلاهما لم يدرك سعد بن عبادة قالا سناد منقطع.","vol":"6","page":484},{"text":"٤٦٩١ - (م س) أبو هريرة - ﵁ -: أن رجلًا قال للنبي - ﷺ-: «إِن أبي مات، ولم يُوصِ، أَفينفَعُهُ أن أتصدَّقَ عنه؟ قال: نعم» . أخرجه مسلم، وزاد النسائي فيه: «وترك مالًا» (١) .\n_________\n(١) رواه مسلم رقم (١٦٣٠) في الوصية، باب وصول ثواب الصدقات إلى الميت، والنسائي ٦ / ٢٥١ و٢٥٢ في الوصايا، باب فضل الصدقة عن الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٧١) قال: حدثنا سليمان بن داود. قال: حدثنا إسماعيل، يعني ابن جعفر ومسلم (٥/٧٣) قال: حدثنا يحيى بن أيوب وقتيبة بن سعيد وعلي بن حجر. قالوا: حدثنا إسماعيل، وهو ابن جعفر. وابن ماجة (٢٧١٦) قال: حدثنا أبو مروان محمد بن عثمان العثماني. قال: حدثنا عبد العزيز بن أبي حازم. والنسائي (٦/٢٥١) قال: أخبرنا علي بن حجر. قال: أنبأنا إسماعيل. وابن خزيمة (٢٤٩٨) قال: حدثنا علي بن حجر. قال: حدثنا إسماعيل بن جعفر.\nكلاهما - إسماعيل بن جعفر، وعبد العزيز بن أبي حازم- عن العلاء بن عبد الرحمان، عن أبيه، فذكره.","vol":"6","page":484},{"text":"٤٦٩٢ - (ط س) سعيد بن عمرو بن شرحبيل [بن سعيد بن سعد بن عبادة]: عن أبيه عن جَدِّه قال: «خرج سعدُ بنُ عُبادةَ مع النبيِّ - ﷺ- في بعض مَغازيه، وَحَضَرَتْ أُمَّه الوفاةُ بالمدينة، فقيل لها: أوصي، فقالتْ: فِيمَ أوصي؟ المالُ مالُ سَعْد، فتُوفِّيتْ قَبْلَ أن يَقْدَم سَعْد، فلما قَدِمَ سَعْد ذُكِرَ ذلك له، فقال: يا رسولَ الله، هل ينفعُها أن أتصدَّق عنها؟. ⦗٤٨٥⦘ فقال النبيُّ - ﷺ-: نعم، فقال سَعْد: حائط كذا وكذا صدقة عنها - لحائط سماه» . أخرجه الموطأ، والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حائط) الحائط: البستان من النخيل.\n_________\n(١) رواه الموطأ ٢ / ٧٦٠ في الأقضية، باب صدقة الحي عن الميت، والنسائي ٦ / ٢٥٠ في الوصايا، باب إذا مات الفجأة هل يستحب لأهله أن يتصدقوا عنه، وعمرو بن شرحبيل وأبوه شرحبيل ابن سعيد لم يوثقهما غير ابن حبان، وباقي رجاله ثقات.","vol":"6","page":484},{"text":"<span data-type=\"title\" id=toc-949>الكتاب السادس: في صلة الرحم</span>\n٤٦٩٣ - (ت د) أبو سلمة بن عبد الرحمن بن عوف: قال: «اشتكى أبو الرَّدّادِ الليثيُّ، فعادَهُ عبدُ الرحمن بنُ عوف، فقال: خيرُهم وأوصلُهم - ما علمتُ - أبو محمد (١)، فقال عبدُ الرحمن: سمعتُ رسولَ الله - ﷺ- يقول: قال الله ﷿: أنا اللهُ، وأنا الرحمنُ، خلقتُ الرَّحِمَ، وشققتُ لها اسمًا من اسمي، فمن وَصَلَها وصلتُهُ، ومن قطعَها - قطعتُه- أَو قال: بتَتُّه» . أخرجه الترمذي، وأبو داود (٢) . ⦗٤٨٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صلة الرحم): مبرة الأهل والأقارب والإحسان إليهم.\n(بتَتُّه) البَتُّ: القطع والاستئصال، وقطع الرحم: ضد صلتها.\n_________\n(١) أبو محمد هو عبد الرحمن بن عوف ﵁.\n(٢) رواه أبو داود رقم (١٦٩٤) في الزكاة، باب صلة الرحم، والترمذي رقم (١٩٠٨) في البر والصلة، باب ما جاء في قطيعة الرحم، من حديث سفيان عن الزهري عن أبي سلمة بن عبد الرحمن عن أبيه عبد الرحمن بن عوف ﵁، وإسناده منقطع، فإن أبي سلمة لم يسمع من أبيه، قال الترمذي: حديث سفيان عن الزهري حديث صحيح، قال: وروى معمر هذا الحديث عن الزهري عن أبي سلمة عن الرداد الليثي عن عبد الرحمن بن عوف، ومعمر كذا يقول، قال محمد (يعني البخاري) وحديث معمر خطأ، قال الحافظ في \" التهذيب \": وروى أبو داود من حديث معمر عن الزهري عن أبي سلمة وهو الصواب أن ردادًا أخبره عن عبد الرحمن بن عوف ... الخ، قال: ورواه البخاري في \" الأدب المفرد \" من حديث محمد بن أبي عتيق عن الزهري عن أبي سلمة عن أبي الرداد الليثي، قال الحافظ: قلت: وتابعه شعيب بن أبي حمزة عن الزهري كذلك، وهو الصواب، قال: وقال أبو حاتم الرازي: إن المعروف: أبو سلمة عن عبد الرحمن، وأما الرداد الليثي، فإن له في القصة ذكرًا، إلا أن رواية شعيب بن أبي حمزة تقوي رواية معمر، قال: وللمتن متابع رواه أبو يعلى بسند صحيح من طريق عبد الله بن قارظ عن عبد الرحمن بن عوف من غير ذكر أبي الرداد فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٩٤) (١٦٨٠) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (١/١٩٤) (١٦٨١) قال: حدثنا بشر بن شعيب بن أبي حمزة، قال: حدثني أبي. والبخاري في الأدب المفرد (٥٣) قال: حدثنا إسماعيل بن أبي أويس، قال: حدثني أخي، عن سليمان بن بلال، عن محمد بن أبي عتيق. وأبو داود (١٦٩٥) قال: حدثنا محمد بن المتوكل العسقلاني، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر.\nثلاثتهم - معمر، وشعيب بن أبي حمزة، ومحمد بن أبي عتيق - عن الزهري، قال: حدثني أبو سلمة ابن عبد الرحمن، أن أبا الرداد الليثي، أخبره، فذكره.\n* في رواية محمد بن المتوكل العسقلاني: عن الرداد الليثي.\n* أخرجه الحميدي (٦٥) . وأحمد (١/١٩٤) (١٦٨٦) وأبو داود (١٦٩٤) قال: حدثنا مسدد، وأبو بكر بن أبي شيبة. والترمذي (١٩٠٧) قال: حدثنا ابن أبي عمر، وسعيد بن عبد الرحمن المخزومي.\nستتهم - الحميدي، وأحمد، ومسدد، وأبو بكر بن أبي شيبة، وابن أبي عمر، وسعيد - عن سفيان بن عيينة، عن الزهري، عن أبي سلمة، قال: اشتكى أبو الرداد، فعاده عبد الرحمن بن عوف، فقال أبو الرداد: خيرهم وأوصلهم، ما علمت أبو محمد، فقال عبد الرحمن بن عوف، فذكر الحديث.\n* وفي رواية أبي داود: عن أبي سلمة عن عبد الرحمن بن عوف. الحديث.\nوقال الترمذي: حديث سفيان عن الزهري حديث صحيح.\nوروى معمر هذا الحديث عن الزهري عن أبي سلمة عن رداد الليثي عن عبد الرحمن بن عوف ومعمر كذا يقول: قال: محمد، وحديث معمر خطأ.\nوعن عبد الله بن قارظ، أنه دخل على عبد الرحمن بن عوف، وهو مريض، فقال له عبد الرحمن: وصلتك رحم، إن النبي -ﷺ- قال: «قال الله ﷿: أنا الرحمن، خلقت الرحم، وشققت لها من اسمي، فمن يصلها أصله، ومن يقطعها أقطعه، فأبته. أو قال: من يبتها أبته.» .\nأخرجه أحمد (١/١٩١) (١٦٥٩) و(١/١٩٤) (١٦٨٧) قال: حدثنا يزيد بن هارون، قال: أخبرنا هشام الدستوائي، عن يحيى بن أبي كثير، عن إبراهيم بن عبد الله بن قارظ، أن أباه حدثه، فذكره.","vol":"6","page":486},{"text":"٤٦٩٤ - (خ م) أبو هريرة - ﵁ -: أن النبيَّ - ﷺ- قال: «إِن الرَّحِمَ شُجْنة من الرَّحْمَنِ، فقال الله: من وَصَلكِ وصلتُه، ومن قَطَعَكِ قطعتُه» .\nوفي رواية قال: قال رسول الله - ﷺ-: «إِن اللهَ خَلَقَ الخلق، حتى إِذا فَرَغَ منهم قامَتِ الرَّحِمُ، فأخذت بحَقْوِ الرحمن، فقال: مَهْ؟ قالت: هذا مقامُ العائِذ [بكَ] من القطيعة، قال: نعم، أَمَا تَرضينَ أن أَصِلَ مَنْ وَصَلَكِ، وأقْطَعَ مَنْ قَطَعَكِ؟ قالت: بلى، قال: فذلك لكِ، ثم قال رسولُ الله - ﷺ-: اقرؤوا إِن شئتم: ﴿فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أنْ تُفْسِدُوا في الأرضِ وَتُقَطِّعُوا أرْحَامَكُمْ. أُولَئِكَ الَّذينَ لَعَنَهُمُ اللهُ فَأصَمَّهُمْ وَأَعْمَى أَبْصَارَهُم. أَفَلا يَتَدَبَّرُونَ القُرْآنَ أَمْ على قُلُوبٍ أقْفَالُهَا﴾ [محمد: ٢٢، ٢٤]» . أخرجه البخاري، وأخرج الثانية مسلم (١) . ⦗٤٨٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العائذ): اللاجئ إلى الإنسان.\n(القطيعة): الهِجران والصد.\n(شجْنَة) الشُّجنة بضم الشين وكسرها: القرابة المشتبكة كاشتباك العروق.\n(بحَقْو الرحمن) الحَقْو: مشد الإزار من الإنسان، وقد يطلق على الإزار، ولما جعل الرحم شُجنة من الرحمن استعار لها الاستمساك بها والأخذ، كما يستمسك القريب من قريبه، والنسيب من نسيبه (*) .\n_________\n(١) رواه البخاري ١٣ / ٣٩٢ في التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، وفي تفسير سورة ﴿الذين كفروا﴾، وفي الأدب، باب من وصل وصله الله، ومسلم رقم (٢٥٥٤) في البر، باب صلة الرحم وتحريم قطيعتها.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\nقال الشيخ البراك: ومن خير ما يقال في هذا المقام: قول الشافعي رحمه الله تعالى: \" آمنت بالله وبما جاء عن الله على مراد الله، وآمنت برسول الله، وبما جاء عن رسول الله على مراد رسول الله\".\nوقول شيخ الإسلام في نقض التأسيس (٣ / ١٢٧): \"هذا الحديث في الجملة من أحاديث الصفات التي نص الأئمة على أنه يمر كما جاء، وردوا على من نفى موجبه\". \" (التعليق ٤٩)\n[تعليقات الشيخ البراك على المخالفات العقدية في فتح الباري - نقله على الشبكة العنكبوتية عبد الرحمن بن صالح السديس]\n\n\" الواجب الإيمان بما دل عليه الحديث وإمراره كما جاء على حقيقته كباقي نصوص الصفات، والإيمان بمقتضى الحديث أن لله حقوًا، كما أن له سمعًا ووجهًا وقدمًا، كل ذلك على الحقيقة اللائقة بالله ﷿ من غير تحريف ولا تمثيل ولا تكييف ولا تعطيل ... وتكلُّف كونه مجازًا واستعارة مما يفضي إلى التعطيل ونفي الصفات الثابتة لله ﷿. والواجب إثبات الصفات لله على الوجه اللائق بالله من غير تكييف ولا تمثيل، ومن غير تحريف ولا تعطيل، كما هو قول أهل السنة والجماعة، والله ولي التوفيق. \"\n[التنبيه على المخالفات العقدية في فتح الباري - لعلي الشبل وهو إكمال لما بدأه سماحة الشيخ عبد العزيز بن باز ﵀ على الفتح بإشارته ومتابعته ومراجعته وقراءته - ص ٣١]\n\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري عن ابن زريع، عن روح بن القاسم (ح) وحدثني أحمد بن عثمان بن حكيم. قال: حدثنا خالد بن مخلد، عن سليمان بن بلال. وأبو داود (٤٩٨٣) قال: حدثنا القعنبي، عن مالك. (ح) وحدثنا موسى بن إسماعيل. قال: حدثنا حماد.\nخمستهم - مالك، ومعمر، وحماد بن سلمة، وروح بن القاسم، وسليمان بن بلال - عن سهيل بن أبي صالح، عن أبيه فذكره.\n* زاد في رواية معمر: «يقول الله إنه هو هالك» .\nبلفظ: «إن الله خلق الخلق، حتى إذا فرغ منهم قامت الرحم. فقالت: هذا مقام العائذ من القطيعة. قال: نعم، أما ترضين أن أصل من وصلك وأقطع من قطعك؟ قالت: بلى قال: فذاك لك» . ثم قال رسول الله -ﷺ-: اقرءوا إن شئتم: ﴿فهل عسيتم إن توليتم أن تفسدوا في الأرض وتقطعوا أرحامكم. أولئك الذين لعنهم الله فأصمهم وأعمى أبصارهم. أفلا يتدبرون القرآن أم على قلوب أقفالها﴾ .\nأخرجه أحمد (٢/٣٣٠) قال: حدثنا أبو بكر الحنفي. والبخاري (٦/١٦٧) قال: حدثنا خالد بن مخلد. قال: حدثنا سليمان. وفي (٦/١٦٨) قال: حدثنا إبراهيم بن حمزة. قال: حدثنا حاتم. وفي (٦/١٦٨) و(٨/٦) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله. وفي (٩/١٧٧) وفي الأدب المفرد (٥٠) قال: حدثنا إسماعيل بن عبد الله. قال: حدثني سليمان بن بلال. ومسلم (٨/٧) قال: حدثنا قتيبة بن سعيد بن جميل بن طريف بن عبد الله الثقفي ومحمد بن عباد قالا: حدثنا حاتم وهو ابن إسماعيل. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٣٨٢) عن محمد بن حاتم بن نعيم، عن حبان، عن عبد الله بن المبارك.\nأربعتهم - أبو بكر الحنفي، وسليمان بن بلال، وحاتم بن إسماعيل، وعبد الله بن المبارك - عن معاوية، وهو ابن أبي مزرد مولى بني هاشم. قال: حدثني عمي أبو الحباب سعيد بن يسار، فذكره.\nوبلفظ: «أن الرحم شجنة من الرحمن تقول: يرب، إني قطعت. يرب، إني ظلمت. يرب، إني أسيء إلي. يارب. يارب، فيجيبها ربها ﷿ فيقول: أما ترضين أن أصل من وصلك، وأقطع من قطعك» .\nأخرجه أحمد (٢/٢٩٥) قال: حدثنا يزيد بن هارون. وفي (٢/٣٨٣ و٤٠٦) قال: حدثنا عفان. وفي (٢/٤٥٥) قال: حدثنا محمد بن جعفر. (ح) وحجاج. (ح) وعفان. (ح) وحدثناه أبو الوليد. والبخاري في الأدب المفرد (٦٥) قال: حدثنا حجاج بن منهال.\nستتهم - يزيد، وعفان، ومحمد بن جعفر، وحجاج بن محمد، وأبو الوليد، وحجاج بن منهال - عن شعبة. قال: سمعت محمد بن عبد الجبار. قال: سمعت محمد بن كعب القرظي، فذكره.\nوبلفظ: «قال الله ﷿: أنا الرحمن، وهي الرحم، شققت لها من اسمي. من يصلها أصله، ومن يقطعها أقطعه فأبته.» .\nأخرجه أحمد (٢/٤٩٨) قال: حدثنا يزيد. قال: أخبرنا محمد، عن أبي سلمة، فذكره.\nوبلفظ: «إن الرحم شجنة من الرحمن. فقال الله: من وصلك وصلته، ومن قطعك قطعته» .\nأخرجه البخاري (٨/٧) قال: حدثنا خالد بن مخلد. قال: حدثنا سليمان. قال: حدثنا عبد الله بن دينار، عن أبي صالح، فذكره.\nوبلفظ: «جاء رجل إلى رسول الله -ﷺ- فقال: يا رسول الله، من أحق الناس بحسن صحابتي؟ قال: أمك. قال: ثم من؟ قال: ثم أمك. قال: ثم من؟ قال: ثم أمك. قال: ثم من؟ قال: ثم أبوك» .\nوفي رواية: «قيل يا رسول الله، من أبر؟ قال: أمك» . الحديث.\nوفي رواية: «ثم أدناك أدناك» .\nأخرجه الحميدي (١١١٨) قال: حدثنا سفيان. قال: حدثنا عمارة بن القعقاع. وأحمد (٢/٣٢٧) قال: حدثنا هاشم. قال: حدثنا محمد، عن عبد الله بن شبرمة. وفي (٢/٣٩١) قال: حدثنا أسود بن عامر. قال: حدثنا شريك، عن عمارة بن القعقاع. وفي (٢/٤٠٢) قال: حدثنا يعمر بن بشر قال: حدثنا عبد الله. قال: أخبرنا يحيى بن أيوب. والبخاري (٨/٢) قال: حدثنا قتيبة بن سعيد. قال: حدثنا جرير، عن عمارة بن القعقاع بن شبرمة. وفي الأدب المفرد (٥) قال: حدثنا سليمان بن حرب قال: حدثنا وهيب بن خالد، عن ابن شبرمة. وفي (٦) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله قال: أخبرنا يحيى بن أيوب. ومسلم (٨/٢) قال: حدثنا قتيبة بن سعيد بن جميل بن طريف الثقفي وزهير ابن حرب. قالا: حدثنا جرير، عن عمارة بن القعقاع. (ح) وحدثنا أبو كريب محمد بن العلاء الهمداني. قال: حدثنا ابن فضيل، عن أبيه، عن عمارة بن القعقاع. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا شريك، عن عمارة وابن شبرمة. (ح) وحدثني محمد بن حاتم. قال: حدثنا شبابة. قال: حدثنا محمد بن طلحة. (ح) وحدثني أحمد بن خراش قال: حدثنا حبان قال: حدثنا وهيب.\nكلاهما - عن ابن شبرمة. وابن ماجة (٢٧٠٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شريك، عن عمارة بن القعقاع وابن شبرمة. وفي (٣٦٥٨) قال: حدثنا أبو بكر بن محمد بن ميمون المكي. قال: حدثنا سفيان بن عيينة، عن عمارة بن القعقاع.\nثلاثتهم - عمارة بن القعقاع بن شبرمة، وعبد الله بن شبرمة، ويحيى بن أيوب - عن أبي زرعة بن عمرو ابن جرير، فذكره.","vol":"6","page":487},{"text":"٤٦٩٥ - (خ م) عائشة - ﵂ -: قالت: قال رسول الله - ﷺ-: «الرَّحِمُ مُعلَّقة بالعرشِ، تقولُ: من وَصَلَني وَصَلَهُ اللهُ، ومن قطعني قَطَعَهُ الله» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٥٠ في الأدب، باب من وصلها وصله الله، ومسلم رقم (٢٥٥٥) في البر، باب صلة الرحم وتحريم قطعيتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦٢) قال: حدثنا وكيع. والبخاري (٨/٧) قال: حدثنا سعيد بن أبي مريم. قال: حدثنا سليمان بن بلال. وفي الأدب المفرد (٥٥) قال: حدثنا إسماعيل. قال: حدثني سليمان. ومسلم (٨/٧) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا وكيع.\nكلاهما - وكيع، وسليمان بن بلال - عن معاوية بن أبي مزرد، عن يزيد بن رومان، عن عروة بن الزبير، فذكره.","vol":"6","page":488},{"text":"٤٦٩٦ - (خ ت) أبو هريرة - ﵁ -: أن النبيَّ - ﷺ- قال: «مَن سَرّه أن يَبْسُط الله له في رزقه، وأن يَنْسَأ له في أَثَره، فلْيَصِلْ رحمه» . أخرجه البخاري.\nوعند الترمذي: أَنَّ رسولَ اللهِ - ﷺ- قال: «تعلَّموا من أنسابكم ما تصلون به أرحامكم، فإن صِلَة الرحم: مَحَبَّة في الأهل، مَثْرَاة في المال، ⦗٤٨٩⦘ مَنْسَأة في الأثر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنْسأ في أثره) نسأ الله في أجله وأنسأ، أي: أخر، والمَنْسأة: المفعلة منه، والأثر هاهنا: الأجل، وسمي الأجل أثرًا، لأنه تابع للحياة وسابقها. قال كعب بن زهير:\nوالمرء ما عاش ممدود له أمل ... لا تنتهي العين (٢) حتى ينتهي الأثر\n(مثراة): مفعلة، من الثراء، وهو كثرة المال.\n_________\n(١) رواه البخاري ١٠ / ٣٤٨ في الأدب، باب من بسط له في الرزق بصلة الرحم، والترمذي رقم (١٩٨٠) في البر والصلة، باب ما جاء في تعليم النسب.\n(٢) في اللسان: لا ينتهي العمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٦) وفي الأدب المفرد (٥٧) قال: حدثني إبراهيم بن المنذر. قال: حدثنا محمد بن معن. قال: حدثني أبي، عن سعيد بن أبي سعيد المقبري، فذكره.\nوبلفظ: «تعلموا من أنسابكم ما تصلون به أرحامكم، فإن صلة الرحم محبة في الأهل، مثراة في المال، منسأة في الأثر» .\nأخرجه أحمد (٢/٣٧٤) قال: حدثنا إبراهيم. والترمذي (١٩٧٩) قال: حدثنا أحمد بن محمد.\nكلاهما - إبراهيم بن إسحاق، وأحمد بن محمد - عن عبد الله بن المبارك، عن عبد الملك بن عيسى الثقفي، عن يزيد مولى المنبعث، فذكره.","vol":"6","page":488},{"text":"٤٦٩٧ - (خ م د) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَن سَرَّهُ أن يَبسُطَ اللهُ عليه في رِزْقِهِ، أو يَنْسَأ في أثرِه، فَلْيَصِلْ رحمه» . أخرجه البخاري، ومسلم، وأبو داود (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٤٨ في الأدب، باب من بسط له في الرزق بصلة الرحم، وفي البيوع، باب من أحب البسط في الرزق، ومسلم رقم (٢٥٥٧) في البر والصلة، باب صلة الرحم وتحريم قطيعتها، وأبو داود رقم (١٦٩٣) في الزكاة، باب في صلة الرحم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٤٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا رشدين بن سعد، عن قرة.\n٢- وأخرجه البخاري (٣/٣٧) قال: حدثنا محمد بن أبي يعقوب الكرماني، قال: حدثنا حسان. ومسلم (٨/٨) قال: حدثني حرملة بن يحيى التجيبي، قال: أخبرنا ابن وهب. وأبو داود (١٦٩٣) قال: حدثنا أحمد بن صالح، ويعقوب بن كعب، قالا: حدثنا ابن وهب. والنسائي في الكبرى تحفة الأشراف (١٥٥٥) عن أحمد بن يحيى بن الوزير بن سليمان، عن ابن وهب.\nكلاهما - حسان، وابن وهب - عن يونس بن يزيد\n٣- وأخرجه البخاري (٨/٦) قال: حدثنا يحيى بن بكير. وفي الأدب المفرد (٥٦) قال: حدثنا عبد الله ابن صالح. ومسلم (٨/٨) قال: حدثني عبد الملك بن شعيب بن الليث، قال: حدثني أبي.\nثلاثتهم - ابن بكير، وعبد الله بن صالح، وشعيب - عن الليث بن سعد، عن عقيل بن خالد.\nثلاثتهم - قرة، ويونس، وعقيل - عن الزهري، فذكره وله متابعة عند أحمد (٣/١٥٦) قال: حدثنا حسين بن محمد، قال: حدثنا مسلم بن خالد، عن عبد الله بن عبد الرحمن، فذكره. وأخرى عند أحمد (٣/٢٢٩) قال: حدثنا يونس. وفي (٣/٢٦٦) قال:حدثنا أحمد بن عبد الملك الحراني.\nكلاهما - يونس، والحراني - عن حزم بن أبي حزم القطعي، عن ميمون بن سياه، فذكره.","vol":"6","page":489},{"text":"٤٦٩٨ - (خ م د) جبير بن مطعم - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يَدْخُلُ الجنةَ قاطِع» .\nزاد في رواية: قال سفيان: «يعني: قاطعَ رحم» . أخرجه البخاري، ومسلم، وأبو داود (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٤٧ في الأدب، باب إثم القاطع، ومسلم رقم (٢٥٥٦) في البر والصلة، باب صلة الرحم وتحريم قطيعتها، وأبو داود رقم (١٦٩٦) في الزكاة، باب صلة الرحم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٥٧) وأحمد (٤/٨٠) ومسلم (٨/٧) قال: حدثني زهير بن حرب، وابن أبي عمر، وأبو داود (١٦٩٦) قال: حدثنا مسدد. والترمذي (١٩٠٩) قال: حدثنا ابن أبي عمر،ونصر بن علي، وسعيد بن عبد الرحمن.\nسبعتهم - الحميدي،وأحمد، وزهير، وابن أبي عمر، ومسدد، ونصر بن علي، وسعيد - قالوا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٤/٨٣) قال: حدثنا عفان، قال: حدثنا شعبة، قال: أخبرنا سفيان، يعني ابن حسين.\n٣- وأخرجه أحمد (٤/٨٤) . ومسلم (٨/٨) قال: حدثنا محمد بن رافع، وعبد بن حميد.\nثلاثتهم - أحمد، ومحمد، وعبد - عن عبد الرزاق، قال: حدثنا معمر.\n٤- وأخرجه البخاري (٨/٦) قال: حدثنا يحيى بن بكير. وفي الأدب المفرد (٦٤) قال: حدثنا عبد الله ابن صالح.\nكلاهما - يحيى، وعبد الله - قالا: حدثنا الليث، قال: حدثني عقيل.\n٥- وأخرجه مسلم (٨/٨) قال: حدثني عبد الله بن محمد بن أسماء الضبعي، قال: حدثنا جويرية، عن مالك.\nخمستهم - ابن عيينة، وابن حسين، ومعمر، وعقيل، ومالك - عن الزهري، عن محمد بن جبير، فذكره.","vol":"6","page":489},{"text":"٤٦٩٩ - (خ د ت) عبد الله بن عمرو بن العاص - ﵄ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «ليس الواصلُ بالمكافئ، [ولكن] الواصلُ: مَنْ إِذا قَطَعَتْ رَحِمُهُ وَصَلَهَا» . أخرجه البخاري.\nقال سفيان الثوري: رفعه الحسن، وفِطر [بن خليفة]، ولم يرفعه الأعمش، وأخرجه الترمذي، وأبو داود، قال: «إِذا انقطعَتْ رحمهُ وَصَلها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالمكافئ) كافأت الرجل على صنيعه، أي جازيته.\n_________\n(١) رواه البخاري ١٠ / ٣٥٥ في الأدب، باب ليس الواصل بالمكافئ، وأبو داود رقم (١٦٩٧) في الزكاة، باب في صلة الرحم، والترمذي رقم (١٩٠٩) في البر والصلة، باب ما جاء في صلة الرحم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٩٤) قال: حدثنا سفيان، قال: حدثنا بشير بن سلمان أبوإسماعيل، وفطر بن خليفة الحناط، وأحمد (٢/١٦٣) (٦٥٢٤) قال: حدثنا يعلى، قال: حدثنا فطر. وفي (٢/١٩٠) (٦٧٨٥) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن الحسن بن عمرو الفقيمي. وفي (٢/١٩٣) (٦٨١٧) قال: حدثنا وكيع، قال: حدثنا فطر. (ح) ويزيد بن هارون، قال: أخبرنا فطر. والترمذي (١٩٠٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، قال: حدثنا بشير أبو إسماعيل، وفطر بن خليفة.\nثلاثتهم - بشير، وفطر، والحسن بن عمرو - عن مجاهد، فذكره.\n* أخرجه البخاري، (٨/٧) .وفي الأدب المفرد (٦٨) . وأبو داود (١٦٩٧) .كلاهما - البخاري، وأبو داود - عن محمد بن كثير، قال: أخبرنا سفيان، عن الأعمش، والحسن بن عمرو، وفطر، عن مجاهد، عن عبد الله بن عمرو. قال سفيان: لم يرفعه الأعمش إلى النبي -ﷺ-، ورفعه حسن وفطر عن النبي -ﷺ-.\nوبلفظ: «جاء رجل إلى رسول الله -ﷺ-، فقال: يا رسول الله، إن لي ذوي أرحام، أصل، ويقطعوني، وأعفو ويظلمون، وأحسن ويسيئون، أفأكافئهم؟ قال: لا. إذن تتركون جميعا، ولكن خذ بالفضل، وصلهم، فإنه لن يزال معك ظهير من الله ﷿ ما كنت على ذلك» .\nأخرجه أحمد (٢/١٨١) (٦٧٠٠) و(٢/٢٠٨) (٦٩٤٢) قال: حدثنا يزيد بن هارون، قال: أخبرنا الحجاج بن أرطاة، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"6","page":490},{"text":"٤٧٠٠ - (م) أبو هريرة - ﵁ -: أن رجلًا قال: «يا رسولَ الله، إِن لي قرابة، أصلِهُم ويقطعونني، وأُحْسِن إِليهم ويُسيئُون إِليَّ، وأحلُم عنهم، ويجهلون عليَّ؟ قال: لئن كنتَ كما قلتَ فكأنما تُسِفُّهُم الملَّ، ولن يزال معك من الله ظهير عليهم ما دُمتَ على ذلك» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُسِفُّهم المَلَّ) أسَفَّهُم يُسِفُّهم، من السَّفُوف: الدواء، والمَلَّ: الرماد، وقيل: الجمر الذي تستوي فيه الخُبزة، والمعنى: كأنما تلقي وترمي في وجوههم الملّ. ⦗٤٩١⦘\n(ظهير) الظهير: المعين والناصر.\n_________\n(١) رقم (٢٥٥٨) في البر والصلة، باب صلة الرحم وتحريم قطيعتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤١٢) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم القاص. وفي (٢/٤٨٤) قال: حدثنا عبد الرحمن، عن زهير. والبخاري في الأدب المفرد (٥٢) قال: حدثنا محمد بن عبيد الله. قال: حدثنا ابن أبي حازم. ومسلم (٨/٨) قال: حدثني محمد بن المثنى ومحمد بن بشار. قالا: حدثنا محمد ابن جعفر. قال: حدثنا شعبة.\nأربعتهم - شعبة، وعبد الرحمن القاص، وزهير بن محمد، وابن أبي حازم - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"6","page":490},{"text":"٤٧٠١ - (خ م) عمرو بن العاص - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول جهارًا غير سِرّ: «إِن آل أبي ليسوا بأوليائي، إِنما وَلِيِّيَ اللهُ وصالحُ المؤمنين» .\nوفي رواية: «إِن آل أبي فلان» .\nقال البخاري: زاد عَنْبسةُ بنُ عبد الواحد عن بيان [بن بشر الأحمسي البَجَلي]: «ولكن لها رحم أبُلُّهَا بِبلالها» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ببلالها) رأوا بعض الأشياء تتصل وتختلط بالنداوة، ويحصل بينهما التجافي والتفريق باليُبْس، استعاروا البَلَّ لمعنى الوصل، واليُبْس لمعنى القطيعة، والبلال: كل ما يُبَلُّ به الحلق من ماء أو لبن أو غيره، المعنى: صِلُوا أرحامكم بصلتها، ونَدُّوها بما يَبُلُّها، وقيل: البلال: جمع بلل.\n_________\n(١) رواه البخاري ١٠ / ٣٥١ - ٣٥٤ في الأدب، باب تبل الرحم ببلالها، ومسلم رقم (٢١٥) في الإيمان، باب موالاة المؤمنين ومقاطعة غيرهم والبراءة منهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٠٣) . والبخاري (٨/٧) قال: حدثنا عمرو بن عباس. ومسلم (١/١٣٦) قال: حدثني أحمد بن حنبل.\nكلاهما - أحمد، وعمرو - قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.","vol":"6","page":491},{"text":"٤٧٠٢ - (م) أبو ذر الغفاري - ﵁ -: قال: قال رسول الله - ﷺ-: «إِنَّكم ستَفْتَحُون أرضًا يُذْكَرُ فيها القيراطُ» . ⦗٤٩٢⦘\nوفي أخرى: «[إِنَّكم] سَتَفْتَحُون مِصْرَ، وهي أَرَض يُذْكَرُ فيها القِيرَاطُ، فاسْتَوْصُوا بأهلها خيرًا، فإن لهم ذِمَّة ورَحِمًا» .\nوفي أخرى: «فإن فَتَحْتُموها، فَأَحْسِنُوا إِلى أَهلها، فإن لهم ذِمَّة، وَرَحِمًا - أو قال: ذِمَّة وصِهْرًا - فإِذا رأَيتَ رجلين يختصمان فيها في موضع لَبنَة، فاخرج منها، قال: فمرَّ بربيعةَ وعبدِ الرحمنِ ابني شُرحبيلَ يَتنازعان في موضعِ لَبنَة، فخرج منها» .\nوفي أخرى: «فرأيتُ، فخرجتُ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٤٣) في فضائل الصحابة، باب وصية النبي ﷺ بأهل مصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٧٣) . ومسلم (٧/١٩٠) قال: حدثني زهير بن حرب وعبيد الله بن سعيد. ثلاثتهم - أحمد بن حنبل، وزهير، وعبيد الله - قالوا: حدثنا وهب بن جرير. قال: حدثنا أبي قال: سمعت حرملة المصري، يحدث عن عبد الرحمن بن شماسة، عن أبي بصرة، فذكره.\n* وأخرجه أحمد (٥/١٧٤) قال: حدثنا هارون. ومسلم (٧/١٩٠) قال: حدثني أبو الطاهر (ح) وحدثني هارون بن سعيد الأيلي.\nكلاهما - هارون، وأبو الطاهر بن السرح - عن ابن وهب. قال: حدثني حرملة، وهو ابن عمران التجيبي، عن عبد الرحمن بن شماسة المهري، قال: سمعت أبا ذر، فذكره. ليس فيه أبو بصرة.","vol":"6","page":491},{"text":"٤٧٠٣ - (خ م د) ميمونة - ﵂ -: «أَعتقَت وَلِيدَة، ولم تستأْذن النبيَّ - ﷺ-، فلما كان يومُها الذي يدور عليها فيه قالتْ: أَشَعَرْتَ يا رسول الله: أَني أَعْتَقْتُ ولِيدَتي؟ قال: أَوَ فَعلتِ؟ قالتْ: نعم، قال: أَمَا إِنَّكَ لو أَعطيتِها أخوالَكِ كان أعظمَ لأجرِكِ» . أخرجه البخاري، ومسلم، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَلِيدتَي) الوليدة: الأمة، والجمع: الولائد.\n_________\n(١) رواه البخاري ٥ / ١٦١ في الهبة، باب هبة المرأة لغير زوجها وعتقها، ومسلم رقم (٩٩٩) في الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج والأولاد ...، وأبو داود رقم (١٦٩٠) في الزكاة، باب في صلة الرحم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٣٢) قال: حدثنا حسن بن موسى. قال: حدثنا ابن لهيعة. والبخاري (٣/٢٠٧) قال: حدثنا يحيى بن بكير، عن الليث، عن يزيد. ومسلم (٣/٧٩) قال: حدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني عمرو،والنسائي في الكبرى تحفة الأشراف. (١٢/١٨٠٧٨) عن أحمد بن يحيى بن الوزير، عن ابن وهب، عن عمرو بن الحارث وذكر آخر قبله.\nثلاثتهم - ابن لهيعة، ويزيد بن أبي حبيب، وعمرو بن الحارث - عن بكير بن عبد الله بن الأشج، عن كريب مولى ابن عباس، فذكره.\nوعن سليمان بن يسار، عن ميمونة زوج النبي -ﷺ-، قالت: أعتقت جارية لي، فدخل علي النبي -ﷺ- فأخبرته بعتقها، فقال: «آجرك الله. أما إنك لو كنت أعطيتها أخوالك كان أعظم لأجرك» .\nأخرجه أحمد (٦/٣٣٢) قال: حدثنا يعلى. وعبد بن حميد (١٥٤٨) قال: حدثنا يعلى بن محمد. وأبو داود (١٦٩٠) قال: حدثنا هناد بن السري، عن عبدة. والنسائي في الكبرى تحفة الأشراف (١٢/١٨٠٥٨) عن هناد بن السري، عن عبدة بن سليمان.\nكلاهما - يعلى، وعبدة - عن محمد بن إسحاق، عن بكير بن عبد الله بن الأشج، عن سليمان بن يسار، فذكره.\nوعن عطاء بن يسار، عن الهلالية التي كانت عند رسول الله -ﷺ-؛ «أنها كانت لها جارية سوداء. فقالت: يا رسول الله، إني أردت أن أعتق هذه. فقال رسول الله -ﷺ-: أفلا تفدين بها بنت أخيك، أو بنت أختك من رعاية الغنم؟» .\nأخرجه النسائي في الكبرى (الورقة ٤٦-ب) قال: أخبرنا قتيبة بن سعيد، عن حديث عبد العزيز، عن شريك، عن عطاء بن يسار، فذكره.\nوعن عبيد الله بن عبد الله، عن ميمونة، «أنها سألت النبي -ﷺ- خادما، فأعطاها، فأعتقتها، فقال: أما إنك لو أعطيتها أخوالك كان أعظم لأجرك» .\nأخرجه ابن خزيمة (٢٤٣٤) قال حدثنا الربيع بن سليمان المرادي بخبر غريب. والنسائي في الكبرى تحفة الأشراف (١٢/١٨٠٧٤) عن محمد بن عبد الرحيم البرقي.\nكلاهما - الربيع بن سليمان، ومحمد بن عبد الرحيم - عن أسد بن موسى، عن محمد بن خازم، هو أبو معاوية، عن محمد بن إسحاق، عن الزهري، عن عبيد الله بن عبد الله بن عتبة بن مسعود، فذكره.\n* قال النسائي: هذا الحديث خطأ، لا نعلمه من حديث الزهري.","vol":"6","page":492},{"text":"٤٧٠٤ - (ت س) سلمان بن عامر - ﵁ -: قال: قال رسول الله -ﷺ-: «الصَّدَقَةُ على المسكين صَدَقَة، وعلي ذي الرَّحِمِ ثِنْتَانِ: صَدَقَة، وَصِلَة» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ٩٢ في الزكاة، باب الصدقة على الأقارب، ورواه أيضًا الترمذي رقم (٦٥٨) في الزكاة، باب ما جاء في الصدقة على ذي القرابة، وابن ماجة رقم (١٨٤٤) في الزكاة، باب فضل الصدقة، وقال الترمذي: هذا حديث حسن، وهو كما قال، وفي الباب عن زينب امرأة عبد الله بن مسعود، وجابر، وأبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٢٣/٣) قال: حدثنا سفيان، قال: حدثنا عاصم الأحول. وأحمد (٤/١٧) قال: حدثنا سفيان بن عيينة، عن عاصم. وفيه (٤/١٧) قال: حدثنا وكيع، قال: حدثنا ابن عون. وفي (٤/١٨) قال: حدثنا عبد الرزاق، قال: أخبرنا هشام. وفي (٤/١٨) قال: حدثنا محمد بن أبي عدي، عن ابن عون والدارمي (١٦٨٧) قال: أخبرنا أبو حاتم البصري، قال: حدثنا ابن عون. وفي (١٦٨٨) قال: أخبرنا محمد بن يوسف، عن ابن عيينة، قال: وسمعته من الثوري، عن عاصم، وابن ماجة (١٨٤٤) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، عن ابن عون. والترمذي (٦٥٨) قال: حدثنا قتيبة، قال: حدثنا سفيان بن عيينة، عن عاصم الأحول، والنسائي (٥/٩٢) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا ابن عون. وابن خزيمة (٢٠٦٧) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، عن عاصم. وفي (٢٣٨٥) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا بشر يعني ابن المفضل، قال: حدثنا ابن عون. (ح) وحدثنا علي بن خشرم، قال: أخبرنا عيسى، عن ابن عون. (ح) وحدثنا يحيى بن حكيم، قال: حدثنا معاذ بن معاذ، عن ابن عون. (ح) وحدثنا علي بن خشرم، قال: أخبرنا سفيان بن عيينة، عن عاصم. (ح) وحدثنا ابن خشرم، قال: أخبرنا وكيع، قال: حدثنا سفيان، عن عاصم.\nثلاثتهم - عاصم الأحول، وابن عون، وهشام بن حسان - عن حفصة بنت سيرين، عن الرباب أم الرائح، فذكرته.\n* وأخرجه أحمد (٤/١٨) قال: حدثنا يزيد بن هارون. وفي (٤/١٨) قال: حدثنا يحيى بن سعيد.\nكلاهما - يزيد، ويحيى - عن هشام، قال: حدثتني حفصة، عن سلمان بن عامر، فذكر الحديث ليس فيه الرباب أم الرائح.\nوقال الترمذي: حديث سلمان بن عامر حديث حسن.","vol":"6","page":493},{"text":"<span data-type=\"title\" id=toc-950>الكتاب السابع: في الصحبة</span>، وفيه ثمانية عشر فصلًا\n<span data-type=\"title\" id=toc-951>الفصل الأول: في صحبة الأهل والأقارب</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-952>الفرع الأول: في حق الرجل على الزوجة</span>\n٤٧٠٥ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لو كنتُ آمِرًا أحدا أن يسجدَ لأحد لأمرتُ الزوجةَ أن تَسجدَ لزوجها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١١٥٩) في الرضاع، باب ما جاء في حق الزوج على المرأة، وهو حديث صحيح، له شواهد بمعناه، قال الترمذي: وفي الباب عن معاذ بن جبل، وسراقة بن مالك بن جعشم، وعائشة، وابن عباس، وعبد الله بن أبي أوفى، وطلحة بن علي، وأم سلمة، وأنس، وابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٥٩) قال: حدثنا محمود بن غيلان قال: حدثنا النضر بن شميل، قال: أخبرنا محمد بن عمرو، عن أبي سلمة، فذكره.\nوقال الترمذي: حديث أبي هريرة حديث حسن غريب من هذا الوجه من حديث محمد بن عمرو، عن أبي سلمة، عن أبي هريرة.","vol":"6","page":494},{"text":"٤٧٠٦ - (د) قيس بن سعد - ﵁ -: قال: أتيتُ الحِيْرةَ فرأيتُهم يسجدون لِمَرْزُبان لهم، فقلتُ: رسولُ الله - ﷺ- أحقُّ أن يُسْجَد له، فأتيتُ رسولَ الله - ﷺ-، فقلتُ: إِني أتيتُ الحِيرَةَ، فرأيتُهم يسجدون ⦗٤٩٥⦘ لمِرزُبان لهم، فأنتَ أحقُّ أن يُسْجَدَ لك، فقال لي رسولُ الله - ﷺ-: «أرأَيتَ لو مررتَ بقبري أكنتَ تَسْجُدُ له؟» فقلتُ: لا، فقال: «لا تفعلوا، لو كنتُ آمِرًا أحدًا أَن يسجدَ لأحد لأمرتُ النساء أن يَسْجُدْنَ لأزواجهنّ، لما جعل الله لهم عليهنَّ من حقّ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَرْزُبان) بضم الزاي، واحد مَرَازِبَة الفُرْس، معرَّب (٢)، وهو الفارس الشجاع المقدم على القوم دون الملك.\n_________\n(١) رقم (٢١٤٠) في النكاح، باب في حق الزوج على المرأة، وفي سنده شريك القاضي، وهو صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء، ولكن يشهد له الأحاديث التي قبله، فهو حديث حسن.\n(٢) في \" المعرب \" للجواليقي: وتفسيره بالعربية: حافظ الحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٤٧١) وأبو داود (٢١٤٠) قال الدارمي: أخبرنا. وقال أبو داود: حدثنا عمرو بن عون، قال: أخبرنا إسحاق بن يوسف، عن شريك، عن حصين، عن الشعبي، فذكره.","vol":"6","page":494},{"text":"٤٧٠٧ - (ت) أم سلمة - ﵂ -: قالت: قال رسول الله - ﷺ-: «أيُّما امرأة ماتتْ وزوجُها راضٍ عنها، دخلتِ الجنةَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١١٦١) في الرضاع، باب ما جاء في حق الزوج على المرأة من حديث مساور الحميري عن أبيه عن أم سلمة، ومساور الحميري مجهول، ولكن للحديث شواهد بمعناه يقوى بها، فهو حديث حسن، وقد حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد حميد (١٩٤١) قال: حدثني يحيى بن عبد الحميد. وابن ماجة (١٨٥٤) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (١١٦١) قال: حدثنا واصل بن عبد الأعلى.\nثلاثتهم - يحيى بن عبد الحميد، وأبو بكر بن أبي شيبة، وواصل بن عبد الأعلى - قالوا: حدثنا محمد ابن فضيل، عن أبي نصر عبد الله بن عبد الرحمن، عن مساور الحميري، عن أمه، فذكرته.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"6","page":495},{"text":"٤٧٠٨ - (خ م د) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «إِذا دعا الرَّجُلُ امرأَتَهُ إِلى فِرَاشِهِ، فَأَبَتْ أن تجيءَ فباتَ غضبانَ لعنتْها الملائكةُ حتى تُصْبِحَ» . ⦗٤٩٦⦘\nوفي رواية: أَنَّ رسولَ اللهِ - ﷺ- قال: «والذي نفسي بيده، مَا مِنْ رَجُل يدعو امرأَتَهُ إِلى فِرَاشِهِ فتأبى عليه إِلا كان الذي في السماء ساخطًا عليها حتى يرضى عنها» .\nوفي أخرى قال: «إِذا باتَتِ المرأةُ مُهاجِرَة فراش زوجها لعنتْها الملائكةُ حتى تصبحَ» . وفي أخرى: «حتى تَرْجِعَ» . أخرجه البخاري ومسلم.\nوأخرج أبو داود الأولى (١) .\n_________\n(١) رواه البخاري ٩ / ٢٥٨ في النكاح، باب إذا باتت المرأة مهاجرة فراش زوجها، وفي بدء الخلق، باب ذكر الملائكة، ومسلم رقم (١٤٣٦) في النكاح، باب تحريم امتناعها من فراش زوجها، وأبو داود رقم (٢١٤١) في النكاح، باب حق الزوج على المرأة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٩) قال: حدثنا ابن نمير. قال: حدثنا الأعمش. وفي (٢/٤٣٩، و٤٨٠) قال: حدثنا وكيع. قال: حدثنا الأعمش. والبخاري (٤/١٤٠) قال: حدثنا مسدد، قال: حدثنا أبو عوانة، عن الأعمش. وفي (٧/٣٩) قال: حدثنا محمد بن بشار. قال: حدثنا ابن أبي عدي، عن شعبة، عن سليمان. ومسلم (٤/١٥٧) قال: حدثنا ابن أبي عمر. قال: حدثنا مروان، عن يزيد، يعني ابن كيسان. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية. (ح) وحدثني أبو سعيد الأشج. قال: حدثنا وكيع. (ح) وحدثني زهير بن حرب. قال: حدثنا جرير كلهم عن الأعمش. وأبو داود (٢١٤١) قال: حدثنا محمد بن عمرو الرازي. قال: حدثنا جرير، عن الأعمش. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٤٠٤) عن محمد بن العلاء، عن أبي معاوية، عن الأعمش كلاهما - الأعمش، ويزيد بن كيسان - عن أبي حازم، فذكره.\n* رواية يزيد بن كيسان: «والذي نفسي بيده ما من رجل يدعو امرأته إلى فراشها فتأبى عليه إلا كان الذي في السماء ساخطا عليها حتى يرضى عنها» .","vol":"6","page":495},{"text":"٤٧٠٩ - (ت) طلق بن علي - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا دعا الرجل زوجته لحاجته فَلْتَأْتِه، وإن كانت على التَّنُّور» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١١٦٠) في الرضاع، باب ما جاء في حق الزوج على المرأة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٢) قال: حدثنا موسى بن داود، قال: حدثنا محمد بن جابر. وأخرجه أحمد أيضا قال: حدثنا يزيد، قال: أخبرنا أيوب بن عتبة. وقال أيضا: حدثنا أبو النضير، قال: حدثنا أيوب بن عتبة. والترمذي (١١٦٠) قال: حدثنا هناد، قال: حدثنا ملازم بن عمرو، قال: حدثني عبد الله ابن بدر. والنسائي في الكبرى تحفة الأشراف (٥٠٢٦) عن هناد، عن ملازم، عن عبد الله بن بدر.\nثلاثتهم - ابن جابر، وأيوب، وعبد الله - عن قيس بن طلق، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"6","page":496},{"text":"٤٧١٠ - (ت) معاذ بن جبل - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا تُؤذي امرأَة زوجَها في الدنيا إِلا قالت زوجتُهُ من الحور العين: لا تؤذيه، قاتلكِ اللهُ، فإنما هو دَخِيل عندك، يوشِكُ أن يفارِقَكِ إِلينا» . أخرجه الترمذي (١) . ⦗٤٩٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دَخِيل) الدَّخِيل: الضيف والنزيل.\n(يُوشِك) الإيشاك: الإسراع.\n_________\n(١) رقم (١١٧٤) في الرضاع، باب رقم (١٩)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٤٢) قال: حدثنا إبراهيم بن مهدي. وابن ماجة (٢٠١٤) قال: حدثنا عبد الوهاب بن الضحاك. والترمذي (١١٧٤) قال: حدثنا الحسن بن عرفة.\nثلاثتهم - إبراهيم بن مهدي، وعبد الوهاب بن الضحاك، والحسن بن عرفة - قالوا: حدثنا إسماعيل بن عياش، عن بحير بن سعد، عن خالد بن معدان، عن كثير بن مرة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من هذا الوجه، ورواية إسماعيل بن عياش عن الشاميين أصح، وله عن أهل الحجاز وأهل العراق، مناكير.","vol":"6","page":496},{"text":"٤٧١١ - (د) النعمان بن بشير - ﵄ -: قال: «استأْذَن أبو بكر على رسولِ الله - ﷺ-، فسمعَ صوتَ عائشةَ عاليًا، فأذن له رسولُ الله - ﷺ-، فلما دخلَ قال لعائشةَ: لا أسمعُكِ ترفعين صوتكِ (١) على رسولِ الله - ﷺ-؟ ورفع يده ليَلْطِمَها، فحجزه رسولُ الله - ﷺ-، وخرج أبو بكر مُغَضَبًا، فقال رسولُ الله - ﷺ-: كيف رأيتِني أنقذتُكِ من الرجل؟ فمكثَ أبو بكر أيامًا، ثم استأْذن، فوجدهما قد اصطلحا، فقال: أدْخِلاني في سِلْمِكما كما أدخلتماني في حَرْبِكما، فقال رسولُ الله - ﷺ-: قد فَعَلنَا، [قد فعلنا]» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَجَزه) حجزته عن كذا، أي: حُلْتُ بينه وبينه، ومنعتُه عنه.\n(أنقذتك) الإنقاذ: التخليص.\n(سِلْمكما) السِّلْم: الصلح، وهو ضد الحرب.\n_________\n(١) في نسخ أبي داود المطبوعة: ألا أراكِ ترفعين صوتك.\n(٢) رقم (٤٩٩٩) في الأدب، باب ما جاء في المزاح، من حديث يونس بن أبي إسحاق عن أبي إسحاق السبيعي عن العيزار بن حريث عن النعمان ﵁، وإسناده حسن. قال المنذري في \" مختصر سنن أبي داود \" رقم (٤٨٣٤)، ورواه النسائي، وليس فيه ذكر أبي إسحاق السبيعي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٧١) قال: حدثنا وكيع، عن إسرائيل. وأبو داود (٤٩٩٩) قال: حدثنا يحيى بن معين، قال: حدثنا حجاج بن محمد، قال: حدثنا يونس بن أبي إسحاق.\nكلاهما - إسرائيل، ويونس - عن أبي إسحاق، عن العيزار بن حريث، فذكره.\n* أخرجه أحمد (٤/٢٧٥) قال: حدثنا أبو نعيم،والنسائي في الكبرى الورقة (١٢٣- ب) قال: أخبرني عبدة بن عبد الرحيم المروزي، قال: حدثنا عمرو بن محمد، يعني العنقزي.\nكلاهما - أبو نعيم، وعمرو بن محمد - عن يونس بن أبي إسحاق، عن العيزار بن حريث، فذكره. ليس فيه أبو إسحاق.","vol":"6","page":497},{"text":"٤٧١٢ - (س) أبو هريرة - ﵁ -: قال: قيل لرسولِ الله - ﷺ-: «أيُّ النساءِ خَيْر؟ قال: التي تَسُرُّه إِذا نَظَرَ، وتطيعُه إِذا أَمَرَ، ولا تخالِفُهُ في نفسها، ولا مالها بما يَكرهُ» . أخرجه النسائي (١) .\n_________\n(١) ٦ / ٦٨ في النكاح، باب أي النساء خير، ورواه أيضًا أحمد في \" المسند \" ٢ / ٢٥١، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٥١، و٤٣٢) قال: حدثنا يحيى، والنسائي (٦/٦٨) قال: أخبرنا قتيبة. قال: حدثنا الليث. وفي الكبرى تحفة الأشراف. (٩/١٣٠٥٨) عن عمرو بن علي، عن يحيى بن سعيد.\nكلاهما - يحيى، والليث بن سعد - عن ابن عجلان، عن سعيد المقبري فذكره. وبنحوه أخرجه أحمد (٢/٤٣٨) قال: حدثنا يحيى، عن ابن عباس، قال: سمعت أبي، فذكره.","vol":"6","page":498},{"text":"٤٧١٣ - (د) عمر بن الخطاب - ﵁ -: عن النبيِّ - ﷺ- قال: «لا يُسَألُ الرجلُ فيما ضربَ امرأَتَهُ؟» . أخرجه أبو داود (١) .\n_________\n(١) كذا في الأصل: أخرجه أبو داود، وفي المطبوع، أخرجه أبو داود والنسائي، وهو عند أبي داود رقم (٢١٤٧) في النكاح، باب في ضرب النساء، ولم نجده في النسائي، ولعله في \" الكبرى \"، وقد رواه أحمد في \" المسند \" رقم (١٢٢)، وفي سنده داود بن يزيد الأودي، ضعيف، وعبد الرحمن المسلي، وهو شبه المجهول، ومع ذلك فقد صححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في النكاح (٤٣:٣) عن زهير بن حرب، عن ابن مهدي، عن أبي عوانة، عن داود بن عبد الله الأودي، عن عبد الرحمن بن أبي ليلى، والنسائي في عشرة النساء، الكبرى (٦١:٦) عن إسحاق بن منصور وعمرو بن علي.\nكلاهما عن ابن مهدي. وابن ماجة في النكاح (٥١:٥) عن محمد بن خالد بن خراش، عن ابن مهدي، و(٥١:٤) عن محمد بن يحيى والحسن بن مدرك الطحان.\nكلاهما - عن يحيى بن حماد، عن أبي عوانة.\nكلهم عن الأشعث بن قيس أبو محمد الكندي، فذكره. تحفة الأشراف (٨/١١) .","vol":"6","page":498},{"text":"٤٧١٤ - (د) أبو سعيد الخدري - ﵁ -: قال: «جاءتِ امرأة إِلى رسولِ الله - ﷺ-، ونحن عندَه، فقالت: زوجي صَفَوانُ بنُ المعطِّل [السُّلَمي] يضربُني إِذا صليتُ، ويُفَطِّرُني إِذا صُمْتُ، ولا يصلِّي [صلاةَ] الفجر حتى تطلعَ الشمسُ، قال: وصفوان عنده، قال: فسأله عما قالت؟ فقال: يا رسولَ الله، أَما قولها: يضربني إِذا صلَّيتُ، فإنها تقرأ بسورتين، وقد نهيتُها، قال: فقال رسولُ الله - ﷺ-: لو كانت سورة واحدة لكفَتِ الناس، قال: وأما قولها: يُفطِّرني إِذا صمتُ، فإِنها تنطلق فتصوم، وأنا رجل شاب، فلا أصبر، فقال رسولُ الله - ﷺ-[يومئذ]: لا تصومُ امرأَة إِلا بإِذن زوجها، ⦗٤٩٩⦘ وأَما قولها: إِني لا أُصلِّي حتى تطلع الشمس، فإِنَّا أهلُ بيت قد عُرِف لنا ذاك، لا نكاد نستيقظ حتى تطلعَ الشمسُ، قال: فإذا استيقظتَ يا صفوانُ فَصَلِّ» . أَخرجه أَبو داود (١) .\n_________\n(١) رقم (٢٤٥٩) في الصوم، باب المرأة تصوم بغير إذن زوجها، من حديث الأعمش عن أبي صالح عن أبي سعيد، وقال أبو داود في آخره: رواه حماد - يعني ابن سلمة - عن حميد أو ثابت عن أبي المتوكل. أقول: وإسناده حسن، قال أبو بكر البزار: هذا الحديث كلامه منكر عن النبي ﷺ، وقال: ولو ثبت احتمل إنما يكون إنما أمرها بذلك استحبابًا، وكان صفوان من خيار أصحاب رسول الله ﷺ، وإنما أتى فكرة هذا الحديث، أن الأعمش لم يقل: حدثنا أبو صالح، فأحسب أنه أخذه عن غير ثقة، وأمسك عن ذكر الرجل، فصار الحديث ظاهر إسناده حسن، وكلامه منكر، لما فيه، ورسول الله ﷺ كان يمدح هذا الرجل ويذكره بخير، وليس للحديث عندي أصل، وقال في \" عون المعبود \": والحاصل أن أبا صالح ليس بمتفرد بهذه الرواية عن أبي سعيد، بل تابعه أبو المتوكل عنه، ثم الأعمش ليس بمتفرد أيضًا، بل تابعه حميد أو ثابت، وكذا جرير ليس بمتفرد، بل تابعه حماد ابن سلمة، وفي هذا كله رد على الإمام أبي بكر البزار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٨٠) قال: حدثنا عثمان - قال عبد الله بن أحمد: وسمعته أنا من عثمان - قال: حدثنا جرير. وفي (٣/٨٤) قال: حدثنا أسود بن عامر، قال: حدثنا أبو بكر. والدارمي (١٧٢٦) قال: أخبرنا يزيد بن هارون، قال: أخبرنا شريك. وأبو داود (٢٤٥٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وابن ماجة (١٧٦٢) قال: حدثنا محمد بن يحيى، قال: حدثنا يحيى ابن حماد، قال: حدثنا أبو عوانة.\nأربعتهم - جرير، وأبو بكر بن عياش، وشريك، وأبو عوانة - عن الأعمش، عن أبي صالح، فذكره.\n* رواية شريك، وأبي عوانة مختصرة على «نهى رسول الله -ﷺ- النساء أن يصمن إلا بإذن أزواجهن» .","vol":"6","page":498},{"text":"٤٧١٥ - (خ م) أسماء بنت أبي بكر - ﵄ -: قالت: «تزوَّجني الزُّبَيْرُ، وماله في الأرض من مال ولا مملوك، ولا شيء غيرَ فَرَسه، - وفي رواية: غير ناضح، وغير فرسه - قالت: فكنتُ أعلفُ فَرَسَهُ وأكفِيه مُؤونَتَه وأسُوسُه، وأدُقُّ النَّوى لناضحه، فأعلفه، وأَسْتقي الماءَ، وأخْرِزُ غَرْبَه، وأَعجِنُ، ولم أكن أُحْسِنُ أخبزُ، فكان تخبِزُ لي جارات من الأَنصار، وكنَّ نسوةَ صِدْق، قالتْ: وكنتُ أنقُلُ النَّوى من أرض الزبير التي أقْطَعَهُ رسولُ الله - ﷺ- على رأسي، وهي على ثُلَثي فَرْسَخ، ⦗٥٠٠⦘ قالت: فجئتُ يومًا والنَّوَى على رأسي، فلقيتُ رسولَ الله - ﷺ- ومعه نفر من أصحابه - وفي رواية: من الأَنصار - فدعاني، وقال: إِخْ، إِخْ، ليحملني خلفَه، قالت: فاستحييتُ وذكرتُ غَيْرَتك - وفي رواية: فاستحييْتُ أَن أسيرَ مع الرجال، وذكرتُ الزُّبيرَ وغيرَتَهُ، وكان أغْيَرَ الناس - فعرَف رسولُ الله - ﷺ- أني قد استحييتُ، فمضى، فجئتُ الزُّبَيْرَ، فقلتُ: لَقِيَني رسولُ الله - ﷺ- وعلى رأسي النوى، ومعه نفر من أصحابه، فأَناخ لأركبَ فاستحييتُ منه، وعرفتُ غَيْرَتَكَ، فقال: والله لَحَملكِ النَّوى على رأْسكِ أشدُّ عليَّ من ركوبك معه، قالت: حتى أرسل إِليَّ أبو بكر بعد ذلك بخادم، فكَفتْني سياسة الفرَس، فكأنما أعتقني» .\nوفي رواية: «أعتقني» . أَخرجه البخاري ومسلم.\nولمسلم قالت: «كنتُ أخدُمُ الزُّبيرَ خدمةَ البيت، وكان له فرس، وكنتُ أسُوسُه، فلم يكن من الخدمة شيء أشدُّ عليَّ من سياسة الفرَس، كنتُ أحْتَشُّ له، وأَقومُ عليه، وأسُوسُه، قالت: ثم إِنها أصابت خادمًا، جاء للنبيِّ - ﷺ- سَبْي، فأَعطاها خادمًا، قالت: كفتني سياسةَ الفرس، فألقت عَنِّي مُؤونَتَهُ، فجاءني رجل، فقال: يا أمَّ عبدِ الله إِني رجل فقير، أردتُ أن أبيعَ في ظِلِّ داركِ، قالت: إِني إِنْ رخَّصتُ لكَ أَبَى ذلك الزبيرُ، فتعال فاطلبْ إِليَّ والزُّبَيرُ شاهد، فجاء فقال: يا أمَّ عبد الله، إِني رجل فقير، أردتُ أن أبيعَ في ظلِّ ⦗٥٠١⦘ داركِ، فقالت: مالك بالمدينة إِلا ظِلُّ داري؟ فقال لها الزبيرُ: مالكِ أن تمنعي رجلًا فقيرًا؟ فكان يبيعُ إِلى أن كسب، فبعتُه الجارية، فدخل عليَّ الزبيرُ، وثمنُها في حِجْري، فقال: هِبِيها لي، فقلتُ: إِني قد تصدَّقْتُ بها» .\nقال البخاري: عن عروة «إِنَّ رسولَ الله - ﷺ- أقطعَ الزبيرَ أرضًا من أموالِ بني النَّضيرِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَاضِح) الناضح: البعير يُستقى عليه الماء.\n(غَرْبَه) الغَرْب: الدلو، يعني أنها كانت تَخْرِز له دلوه وراويته.\n_________\n(١) رواه البخاري ٩ / ٢٨٠ و٢٨١ في النكاح، باب الغيرة، وفي الجهاد، باب ما كان النبي ﷺ يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحه، ومسلم رقم (٢١٨٢) في السلام، باب جواز إرداف المرأة الأجنبية إذا أعيت في الطريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤٧) والبخاري (٤/١١٥) و(٧/٤٥) قال: حدثنا محمود بن غيلان. ومسلم (٧/١١) قال: حدثنا محمد بن العلاء، أبو كريب الهمداني. والنسائي في الكبرى تحفة الأشراف (١١/١٥٧٢٥) عن محمد بن عبد الله بن المبارك المخرمي.\nأربعتهم - أحمد بن حنبل، ومحمود بن غيلان، وأبو كريب، ومحمد بن عبد الله المخرمي - عن أبي أسامة. قال: حدثنا هشام بن عروة. قال: أخبرني أبي، فذكره.","vol":"6","page":499},{"text":"٤٧١٦ - (خ م د ت) أبو الورد بن ثمامة: قال: قال علي لابن أعْبُد: «أَلا أُحدِّثُكَ عنِّي وعن فاطمةَ بنت رسولِ الله - ﷺ-، وكانت من أحبِّ أهله إِليه، وكانت عندي؟ قلتُ: بلى، قال: إِنها جَرَّتْ بالرَّحا، حتى أَثَّرت في يدها، واستقتْ بالقِرْبة حتى أَثَّرَت في نَحْرِها، وَكَنَسَتِ البيتَ حتى اغبرَّت ثيابُها، فأتى النبيَّ - ﷺ- خَدَم، فقلتُ: لو أتيتِ أباكِ فسألتِه خادمًا؟ فأتته فوجدتْ عندهُ حُدَّاثًا، فرجعت، فأتاها من الغَدِ، فقال: ⦗٥٠٢⦘ ما كان حاجتُكِ؟ فسكتت، فقلتُ: أنّا أُحَدِّثُكَ يا رسولَ الله: جَرَّت بالرَّحا حتى أَثَّرَتْ في يَدِها، وحَمَلَت بالقِربة حتى أَثَّرتْ في نَحرها، فلمَّا أن جاءَ الخَدمُ، أمرتُها أن تأْتِيَكَ، فتَستَخْدِمَكَ خادمًا، يَقيها حَرَّ ما هي فيهِ، قال: اتَّقي الله يا فاطمةُ، وأَدِّي فريضةَ ربِّكِ، واعملي عَمَلَ أهلِكِ، وإذا أَخَذْتِ مَضجعكِ فَسَبِّحي ثلاثًا وثلاثين، واحمَدي ثلاثًا وثلاثين، وكَبِّري أربعًا وثلاثين، فتلك مائة، فهي خَير لَكِ من خادم، قالت: رَضِيتُ عن الله وعن رسوله» .\nزاد في رواية: «ولَم يُخْدِمها» . أخرجه أبو داود.\nوقد أخرج ذلك البخاري ومسلم، والترمذي من رواية أخرى نحوه بمعناه.\nوالحديث باختلاف طُرُقِهِ مَذكور في «أدعية النوم والانتباه» من «كتاب الدعاء» من حرف الدال (١) .\n_________\n(١) رواه البخاري ٧ / ٥٩ في فضائل أصحاب النبي ﷺ، باب مناقب علي بن أبي طالب، وفي الجهاد، باب الدليل على أن الخمس لنوائب رسول الله ﷺ والمساكين، وفي النفقات، باب عمل المرأة في بيت زوجها، وباب خادم المرأة، وفي الدعوات، باب التكبير والتسبيح عند المنام، ومسلم رقم (٢٧٢٧) في الذكر والدعاء، باب التسبيح أول النهار وعند النوم، والترمذي رقم (٣٤٠٥) في الدعوات، باب ما جاء في التسبيح والتكبير والتحميد عند المنام، وأبو داود رقم (٢٩٨٨) و(٢٩٨٩) في الخراج والإمارة، باب بيان مواضع قسم الخمس، ورقم (٥٠٦٢) و(٥٠٦٣) في الأدب، باب التسبيح عند النوم، وقد تقدم الحديث وتخريجه وذكر فوائد في أدعية النوم برقم (٢٢٤٠) فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم","vol":"6","page":501},{"text":"<span data-type=\"title\" id=toc-953>الفرع الثاني: في حق المرأة على الزوج</span>\n٤٧١٧ - (خ م ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «اسْتَوْصُوا بالنساء [خيرًا]، فإن المرأةَ خُلقت من ضِلَع، وإن أعوجَ ما في الضِّلَع أعلاه، فإِن ذهبتَ تُقيمُهُ كسرتَهُ، وإِن تركتَهُ لم يزلْ أعوجَ، فاستوصوا بالنساء» .\nوأول حديث البخاري: «من كان يؤمنُ بالله واليوم الآخر فلا يؤذِ جارَه، واستوصوا بالنساء خيرًا، فإِنّهنَّ خُلِقْنَ من ضِلَع ...» وذكر نحوه.\nوفي رواية لمسلم في أَوله: «مَن كان يؤمن بالله واليوم الآخر، فَإِذا شهدَ أَمرًا فَلْيَتَكَلَّمْ بخير أو ليسكُتْ، واستوصوا بالنساءِ ...» الحديث.\nوللبخاري: أَنَّ رسولَ اللهِ - ﷺ- قال: «المرأةُ كالضِّلَعِ، إِن أقمتَها كسرتَها، وإِن استمتعتَ بها استمتعتَ بها وفيها عِوَج» . ولمسلم نحوه.\nوله في أُخرى: «إِن المرأةَ خُلِقَتْ من ضِلَع، ولن تستقيمَ على طريقة، فَإِن استمتعتَ بها استمتعتَ بها وبها عِوَج، وإِن ذهبتَ تُقيمُها كسرتَها، وكسرُها طلاقُها» . وأخرج الترمذي رواية البخاري المفردة (١) . ⦗٥٠٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استمتعت بها) الاستمتاع بالمرأة: الانتفاع بها وبوطئها.\n_________\n(١) رواه البخاري ٩ / ٢١٨ في النكاح، باب المداراة مع النساء، وفي الأنبياء، باب خلق آدم صلوات الله عليه وذريته، وفي الأدب، باب من كان يؤمن بالله واليوم الآخر فلا يؤذ جاره، وباب إكرام الضيف وخدمته إياه بنفسه، وفي الرقاق، باب حفظ اللسان، ومسلم رقم (١٤٦٨) في الرضاع، باب الوصية بالنساء، والترمذي رقم (١١٨٨) في الطلاق، باب ما جاء في مداراة النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/١٦١) قال: حدثنا أبو كريب وموسى بن حزام. وفي (٧/٣٤) قال: حدثنا إسحاق بن نصر. ومسلم (٤/١٧٨) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٤٣٤) عن القاسم بن زكريا.\nخمستهم - أبو كريب، وموسى، وإسحاق، وأبو بكر، والقاسم - عن حسين بن علي الجعفي، عن زائدة، عن ميسرة الأشجعي، عن أبي حازم، فذكره.\n-ﷺ- وبلفظ: «إن المرأة كالضلع، إذا ذهبت تقيمها كسرتها، وإن تركتها استمعت بها وفيها عوج» .\nأخرجه مسلم (٤/١٧٨) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس (ح) وحدثنيه زهير بن حرب وعبد بن حميد.\nكلاهما عن يعقوب بن إبراهيم بن سعد، عن ابن أخي الزهري. والترمذي (١١٨٨) قال: حدثنا عبد الله بن أبي زياد. قال: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا ابن أخي ابن شهاب.\nكلاهما - يونس، وابن أخي الزهري - عن ابن شهاب الزهري، عن سعيد بن المسيب، فذكره.\nوالرواية الأخيرة: أخرجها الحميدي (١١٦٨) قال: حدثنا سفيان. وأحمد (٢/٤٤٩) قال: حدثنا يزيد. قال: أخبرنا محمد بن إسحاق. وفي (٢/٤٩٧) قال: حدثنا عبد الملك بن عبد الرحمن الذماري. قال: أخبرنا سفيان الثوري. وفي (٢/٥٣٠) قال: حدثنا علي بن حفص. قال: حدثنا ورقاء. والدارمي (٢٢٢٨) قال: أخبرنا خالد بن مخلد. قال: حدثنا مالك. والبخاري (٧/٣٣) قال: حدثنا عبد العزيز ابن عبد الله. قال: حدثني مالك. ومسلم (٤/١٧٨) قال: حدثنا عمرو الناقد وابن أبي عمر. قالا: حدثنا سفيان.\nخمستهم - سفيان بن عيينة، ومحمد بن إسحاق، وسفيان الثوري، وورقاء، ومالك - عن أبي الزناد، عن الأعرج، فذكره.\n* أثبتنا رواية سفيان عند مسلم.\nوبلفظ: «المرأة كالضلع، فإن تحرص على إقامته تكسره، وإن تتركه تستمتع به وفيه عوج» .\nأخرجه أحمد (٢/٤٢٨) قال: حدثنا يحيى، عن ابن عجلان. قال: سمعت أبي، فذكره.","vol":"6","page":503},{"text":"٤٧١٨ - (ت) عمرو بن الأحوص - ﵁ -: أنه سمعَ رسولَ الله - ﷺ- في حجة الوداع يقول - بعد أن حَمِدَ الله وأثنى عليه، وذكَّر وَوَعَظَ فذكر في الحديث قصة - فقال: «أَلا واستوصوا بالنساءِ خيرًا، فَإِنما هُنّ عَوان عندكم، ليس تملكون منهن شيئًا غيرَ ذلك، إِلا أن يأتينَ بفاحشة مُبيِّنة، فإن فعلنَ فاهجروهنّ في المضاجع، واضربوهنَّ ضربًا غير مُبرِّح، فَإِن أطَعْنَكم فلا تبغوا عليهن سبيلًا، ألا وإِن لكم على نسائكم حقًّا، ولنسائكم عليكم حقًّا، فحقُّكم عليهنَّ: أن لا يُوطِئن فُرُشَكم مَنْ تَكرهون، ولا يَأْذَنَّ في بيوتكم لمن تَكرهون، أَلا وَحَقُّهنَّ عليكم: أن تُحْسِنوا إِليهنَّ في كِسْوتهنَّ وطعامهنَّ» . أَخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَوَان): جمع عانية، أي: أسيرة، شبَّه المرأة في دخولها تحت حكم الزوج بالأسير.\n(لا تَبْغُوا عليهن سبيلًا) أي: لا تطلبوا عليهن طريقًا تحتجون به عليهن إذا قُمْنَ بواجبكم، فلا تُعْنِتوهن.\n_________\n(١) رقم (٣٠٨٧) في التفسير، باب ومن سورة التوبة، وفي سنده سليمان بن عمرو بن الأحوص، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وللحديث شواهد في الصحيحين، منها حديث جابر الطويل في حجة النبي ﷺ عند مسلم وغيره، فالحديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"6","page":504},{"text":"٤٧١٩ - (د) حكيم بن معاوية [بن حيدة القشيري]: عن أبيه قال: «قلتُ يا رسول الله، ما حَقُّ زوجةِ أحدِنا عليه؟ قال: أن تُطعِمَها إِذا طَعِمتَ، وتكسوَها إِذا اكْتَسَيتَ، ولا تضرِبِ الوجهَ، ولا تُقبِّحْ، ولا تَهْجُرْ إِلا في البيت» . أَخرجه أبو داود، وقال: «لا تُقبِّحْ»، أن تقولَ: قَبَّحَكِ الله.\nولرزين قال بَهْز [بن حكيم بن معاوية]: حدثني أبي عن جَدِّي قال: «قلتُ: يا رسولَ الله ما حقُّ نسائنا، وما نأتي منها، وما نَذَرُ؟ قال: ائتِ حَرْثَك أَنَّى شئتَ، وأطعمها إِذا طَعِمْتَ، واكسُها إِذا اكتسيتَ، ولا تُقبِّح الوجهَ، ولا تَضْرِبْ (١)» .\n_________\n(١) هاتان الروايتان عند أبي داود برقم (٢١٤٢) و(٢١٤٣) و(٢١٤٤) في النكاح، باب في حق المرأة على زوجها، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٤٧) قال: حدثنا يزيد. قال: أخبرنا شعبة، عن أبي قزعة. وفي (٥/٣) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. قال: أخبرنا أبو قزعة الباهلي. وفي (٥/٣) قال: حدثنا يزيد. قال: أخبرنا بهز بن حكيم. وفي (٥/٥) قال: حدثنا يحيى بن سعيد، عن بهز بن حكيم ابن معاوية بن حيدة القشيري. وأبو داود (٢١٤٢) قال: حدثنا موسى بن إسماعيل قال: حدثنا حماد. قال: أخبرنا أبو قزعة الباهلي. وفي (٢١٤٣) قال: حدثنا ابن بشار قال: حدثنا يحيى بن سعيد. قال: حدثنا بهز بن حكيم. وفي (٢١٤٤) قال: أخبرني أحمد بن يوسف المهلبي النيسابوري. قال: حدثنا عمر بن عبد الله بن رزين. قال: حدثنا سفيان بن حسين، عن داود الوراق، عن سعيد بن حكيم. وابن ماجه (١٨٥٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون، عن شعبة، عن أبي قزعة. والنسائي في الكبرى تحفة الأشراف (٨/١١٣٩٥) عن حسين بن منصور بن جعفر النيسابوري، عن مبشر بن عبد الله بن رزين، عن سفيان بن حسين، عن داود الوراق، عن سعيد بن حكيم. وفي (٨/١١٣٩٦) عن عبدة بن عبد الله الصفار، عن يزيد بن هارون، عن شعبة، عن أبي قزعة. (ح) وعن إبراهيم بن يعقوب، عن عبد الله بن محمد النفيلي، عن زهير، عن محمد بن جحادة، عن الحجاج الباهلي، عن أبي قزعة. (ح) وعن محمد بن إسماعيل بن إبراهيم، عن يحيى بن أبي بكير. عن شبل بن عباد، عن أبي قزعة. وفي (٨/١١٣٨٥) عن ابن بشار، عن يحيى، عن بهز بن حكيم.\nثلاثتهم - أبو قزعة سويد بن حجير، وبهز بن حكيم، وسعيد بن حكيم - عن حكيم بن معاوية، فذكره. * وأخرجه أحمد (٥/٣) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. قال: أخبرنا أبو قزعة وعطاء، عن رجل من بني قشير، عن أبيه، أنه سأل النبي -ﷺ- ما حق امرأتي، فذكر الحديث.","vol":"6","page":505},{"text":"٤٧٢٠ - (خ م ت) عبد الله بن زمعة - ﵁ -: قال: قال رسول الله - ﷺ-: «لا يَجْلِدْ أحدُكم امرأته جَلْدَ العبد، ثم لعله يجامعُها - أو قال: يُضَاجِعُها من آخر اليوم» .\nوفي رواية قال: «نهى النبيُّ - ﷺ- أَن يَضْحَكَ الرَّجُلُ مما يخرُج من الأنفس، وقال: بم يَضْرِبُ أَحدُكم امرأته ضرْبَ العبد؟ ثم لعله يُعانِقُها» . أَخرجه البخاري.\nوقد أخرج هو ومسلم، والترمذي ضرْبَ المرأةِ مع معنى آخر، وهو ⦗٥٠٦⦘ مذكور في تفسير سورة: (والشمس وضحاها) من كتاب التفسير من حرف التاء (١) .\n_________\n(١) تقدم الحديث وتخريجه برقم (٨٧٨)، وهو عند البخاري ٨ / ٥٤٢ في تفسير سورة الشمس، وفي الأنبياء، باب قول الله تعالى: ﴿وإلى ثمود أخاهم صالحًا﴾، وفي النكاح، باب ما يكره من ضرب النساء، وفي الأدب، باب قول الله تعالى: ﴿يا أيها الذين آمنوا لا يسخر قوم من قوم﴾، ومسلم رقم (٢٨٥٥) في الجنة وصفة نعيمها، والترمذي رقم (٣٣٤٠) في التفسير، باب ومن سورة الشمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"6","page":505},{"text":"٤٧٢١ - (د) إِياس بن عبد الله بن أبي ذباب - ﵁ -: قال: قال رسول الله - ﷺ-: «لا تَضْرِبوا إِماءَ الله، فجاء عمرُ إِلى رسولِ الله - ﷺ-، فقال: ذَئِرنَ النساءُ (١) على أزواجهن، فرَخَّصَ في ضربهن، فأطاف بآلِ رسول الله - ﷺ- نساء كثير يَشْكُون أَزواجهنّ، فقال رسولُ الله - ﷺ-: لقد طاف بآل محمد نساء كثير يشكون أزواجهن ليس أولئك بخيارِكم» . أَخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذَئِرْن) ذَئِرَت المرأة على زوجها تَذْأر: إذا نشزت واجترأت عليه، فهي ذائر، والرجل ذائر مثلها، الذكر والأنثى سواء. ⦗٥٠٧⦘\n(أطاف) بالشيء: إذا أحاط به.\n_________\n(١) من باب: أكلوني البراغيث، على لغة بني الحارث، ومن باب قوله تعالى: ﴿وأسروا النجوى الذين ظلموا﴾ .\n(٢) رقم (٢١٤٦) في النكاح، باب في ضرب النساء من حديث عبد الله بن عبد الله بن عمر بن الخطاب عن إياس بن عبد الله بن أبي ذباب، وإياس بن عبد الله بن أبي ذباب مختلف في صحبته، قال المنذري في \" مختصر سنن أبي داود \": قال ابن أبي حاتم: إياس بن عبد الله بن أبي ذباب مدني له صحبة، سمعت أبي وأبا زرعة يقولان ذلك، وقد أورد الحافظ ابن حجر هذا الحديث في \" الإصابة \" في ترجمة إياس بن عبد الله بن أبي ذباب، وصحح إسناده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٧٦) والدارمي (٢٢٢٥) قال: أخبرنا محمد بن أحمد بن أبي خلف. وأبو داود (٢١٤٦) قال: حدثنا محمد بن أحمد بن أبي خلف، وأحمد بن عمرو بن السرح. وابن ماجة (١٩٨٥) قال: حدثنا محمد بن الصباح. والنسائي في الكبرى تحفة الأشراف (١٧٤٦) عن قتيبة.\nخمستهم - الحميدي، وابن أبي خلف، وابن السرح، وابن الصباح، وقتيبة - عن سفيان بن عيينة، قال: حدثنا الزهري، قال: أخبرني عبيد الله بن عبد الله بن عمر، فذكره.\n* في رواية ابن أبي خلف عند أبي داود، وابن الصباح عند ابن ماجة (عن عبد الله بن عبد الله بن عمر) ..","vol":"6","page":506},{"text":"٤٧٢٢ - (خ م) عائشة - ﵂ -: قالت: «جَلَسَ إِحدى عَشْرَةَ امرأَة، فتعاهدْنَ وتعاقدْنَ أَن لا يكتُمن من أخبارِ أَزواجهن شيئًا.\nقالت الأولى: زوجي لَحْمُ جملِ غثّ، على رأس جَبل وَعْر، لا سهل فيُرْتَقَى، ولا سَمين فيُنْتَقَل - وفي رواية البخاري: فينتقي، هكذا قال الحميديُّ، ولم أجدها في كتاب البخاري.\nقالت الثانية: زوجي: لا أبُثُّ خَبَرَه، إِني أخاف أنْ لا أذَرَهُ، إِن أذكُرْهُ أذْكُرْ عُجرَه وبُجَرَه.\nقالت الثالثة: زوجي: العَشَنَّقُ، إِن أنْطِقْ أُطَلَّقْ، وإِن أسكُتْ أُعلَّقْ.\nقالت الرابعة: زوجي: كَلَيْلِ تِهامةَ، لا حَرٌّ، ولا قَرّ، ولا مَخافةَ، ولا سَآمَةَ.\nقالت الخامسة: زوجي: إِن دخلَ فَهِدَ، وإن خرج أسِدَ، ولا يَسألُ عما عَهِدَ.\nقالت السادسة: زوجي: إِن أكل لَفَّ، وإِن شرب اشْتَفَّ، وإن اضطجع التَفّ، ولا يُولج الكَفَّ، ليعلم البَثَّ.\nقالت السابعة: زوجي: عَياياء - أو غياياء، طَبَاقاءُ، الراوي شك - كلُّ داء له داء، شَجَّكِ أَو فَلَّكِ، أو جمع كُلًاّ لَكِ. ⦗٥٠٨⦘\nقالت الثامنة: زوجي: الرِّيحُ ريحُ زَرْنَب، والمسُّ مسُّ أرنب.\nقالت التاسعة: زوجي: رفيعُ العِماد، طويلُ النِّجاد، عظيمُ الرَّماد، قريب البيت من النادي.\nقالت العاشرة: زوجي: مالكٌ، وما مالك، مالك خير من ذلك، له إِبل كثيراتُ المبارِك، قليلاتُ المسارح، إِذا سَمِعْنَ صوتَ المِزْهر أيقَنَّ أَنَّهُنَّ هَوَالكُ.\nقالت الحاديةَ عشرةَ: زوجي: أبو زَرْع، فما أبو زرع؟ أناس من حُليّ أُذُنيَّ، وملأ من شَحْم عَضُدَيَّ، وبَجَّحَني فبجِحَت إِليَّ نفسي، وَجدني في أهل غُنَيْمَة بِشِقّ، فجعلني في أهل صَهِيل وأطِيط، ودائس ومُنَقّ، فعنده أقولُ فلا أُقَبَّحُ، وأرْقُدُ فأتصبَّحُ، وأشرب فأتقنَّحُ - وللبخاري: فأتقمَّحُ -.\nأُمُّ أبي زرع، فما أمَّ أبي زرع؟ عُكومها رَدَاح، وبيتُها فَساح.\nابن أَبي زرع: فما ابن أبي زرع؟ مَضْجَعه كَمَسَلِّ شَطبَة، ويُشبعُه [ذراع] الجَفْرَةِ.\nبنت أبي زرع: فما بنت أبي زرع؟ طَوعُ أَبيها، وطوع أُمِّها، ومِلْءُ كسائها، وغَيْظُ جارتها.\nجارية أبي زرع: فما جارية أبي زرع؟ لا تَبُثُّ حديثنا تَبْثيثًا، ولا ⦗٥٠٩⦘ تُنقِّثُ مِيْرَتنا تَنقِيثًا، ولا تملأُ بيتنا تعشيشًا.\nقالت: خرج أبو زرع والأوطابُ تُمْخَضُ، فلقيَ امرأة معها وَلَدَان لها كالفَهْدين، يلعبان من تحت خَصْرها بِرُمَّانتين، فطلَّقني ونكحها، فَنَكَحْتُ بعده رجلًا سَرِيًا رَكب شريًّا، وأخذَ خَطِّيًّا، وأراح عليَّ نَعَمًا ثَرِيًّا، وأعطاني من كل رائحة زوجًا، وقال: كُلي أمَّ زرع، ومِيْرِي أهْلَكِ، قالت: فلو جمعت كلَّ شيء أعطانيه ما بلغ أصغرَ آنيةِ أبي زرع.\nقالت عائشة: قال لي رسولُ الله - ﷺ-: كنتُ لكِ كأَبي زرع لأمِّ زَرْع» .\nوفي رواية نحوه، وقال: «عياياء طَباقاء»، ولم يشك، وقال: «وصفْرُ رِدائها، وخيرُ نسائها، وعَقرُ جارتها» . قال: «وأعطاني من كل ذابحة زوجًا» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غَثّ) أي: مهزول.\n(وَعْر) الوعر: ضد السهل، وهذه اللفظة لم تجئ في رواية البخاري ومسلم، وقد جاءت في كتب الغريب. ⦗٥١٠⦘\n(فينتقل) أرادت: لِهُزَال هذا اللحم لا ينقله الناس إلى منازلهم، بل يتركونه رغبة عنه، وقد جاء في كتب الغريب «فينتقى» أي: ليس له نِقْي وهو المخ، وقلة المخ دليل على الهزال، تصف زوجها بقلة خيره وبعده عن الخير مع القلة، كالشيء الرديء في قلة الجبل الصعب [المرتقى] لا ينال إلا بالمشقة.\n(أبُثُّ) بَثَثْت الخبر أبثه: إذا نشرته وأظهرته.\n(أذَرُه) أي: أتركه وأدعه.\n(عُجَرَه وبُجَرَه) العُجَر: العُروق المتعقِّدة في الجسد حتى يراها ظاهرة فيه، والبُجَر نحوها، إلا أنها خاصة بالبطن، تريد بهذا الوصف: إني لا أخوض في ذكره، لأني إن خضت فيه خفت أن أفضحه وأعدد معايبه، وكَنت بالعُجَر والبُجَر عن ظاهر أمره وخافيه.\n(العَشَنَّق): الطويل، وقيل: السيء الخلق، تعني: أنه لسوء خُلُقه إن ذكرت ما فيه طلَّقها، وإن سكتت تركها معَلَّقة، لا أيِّمًا ولا ذات بعل ضائعة، وعلى معنى الطويل، فلأنه في الغالب دليل السفه، وما ذكرته فعل السفهاء ومن لا تماسك عنده.\n(كليل تِهامة، لا حَرٌّ ولا قَرّ، ولا مخافة ولا سآمة) كليل تِهامة: طلق معتدل، شبهته به في خُلُوه عن الأذى والمكروه، لأن الحرَّ والبرد ⦗٥١١⦘ فيهما أذى. و«لا مخافة» ليس فيه ما يخاف منه و«لا سآمة» أي: لا يسأمني، فيمل صحبتي، تصفه باعتدال الأخلاق «إن دخل فهد، وإن خرج أسد، ولا يسأل عما عهد» تصفه بكثرة النوم، لأن الفهد كثير النوم، أرادت: أنه لا يتفقد ما يذهب من ماله، ولا يلتفت إلى معايب البيت، لأنه نائم لا يتفقد شيئًا من حاله، وبيان ذلك في قولها «ولا يسأل عما عهد» أي عما كان يعهده قبل ذلك عندها. «وإن خرج أسد» تصفه بالشجاعة إذا خرج لمشاهدة الحرب ولقاء العدو، ومعنى قولها «فهد، وأسد» أي: صار فهدًا وأسدًا، أو قام مقامهما.\n(إن أكل لفّ، وإن شرب اشتفّ، وإن اضطجع التفّ) اللفّ في الأكل: الإكثار منه مع التخليط، حتى لا يبقى منه شيء، والاشتفاف في الشرب: استقصاء ما في الإناء، والالتفاف في النوم: التغطي وترك التكشف.\n(ولا يُولج الكفّ ليعلم البَثّ) لا يُدخل كفه ليعلم البَثّ، وهو المرض الشديد هاهنا، وفي الأصل: البثّ: أشد الحزن. أرادت: أنه قليل الشفقة عليها، وأنه إذا رآها عليلة لا يدخل يده في ثوبها ليَجُسَّها متعرِّفًا لما بها، كما هو عادة الناس الأباعد، فضلًا عن الأزواج، وقيل: أرادت أنه قليل التفتيش عن خفي أمرها وما تريد أن تستره عنه، فهو لا يفعل فعل من لا يدخل يده في باطن الشيء يختبره، فهي حينئذ تصفه بالكرم والتغافل، وقلة البحث عن كل ما تريده إخفاءه. ⦗٥١٢⦘\n(عيايا) يروى بالعين والغين. فبالعين المهملة: هو العنين الذي لا يأتي النساء عجزًا، وبالغين المعجمة وهو قليل، بعيد المعنى، إلا أن يكون من الغياية، تريد به: العاجز الذي لا يهتدي لأمر، كأنه في غياية: أي في ظلمة لا تبصر مسلكًا تنظر فيه، و«طباقًا»: هو المفحَم الذي انطبق عليه الكلام وانغلق، وصفته بعجز الطرفين: اللسان والذَّكَر. وقيل: الطَّباق: الذي انطبقت عليه الأمور فلا يهتدي لوجهها.\n(كل داءٍ له داء) يحتمل أن يكون قولها «له داء» خبرًا «لكل» تعني أن كل داء يعرف في الناس فهو فيه، ويحتمل أن يكون «له» صفة لـ «داء»، و«داء» خبرًا لـ «كل»: أي كل داء في زوجها بليغٌ مُتَنَاهٍ، كما تقول: إن زيدًا رجل، وإن هذا الفرس فرس.\n(شَجَّكِ، أو فَلَّكِ، أو جمع كُلًاّ لكِ) الشجُّ: شج الرأس، وهو شقه. والفَلُّ: الكسر. أرادت: أنه ضَروبٌ لها، وأنه كلما ضربها شجها، أو كسر عظمها، أو جمع لها بين الشج والكسر معًا. وهذا معنى قولها: «أو جمع كُلًاّ [لك]» أي: كلًاّ من الشج والكسر.\n(زَرْنَب) الزَّرْنَب: نبات طيب الريح. وقيل: هو نوع من أنواع الطيب معروف. أرادت: أنه ليِّن العريكة، سهل الجانب، كأنه الأرنب في لين مسها، وأنه في طيب عرقه ورائحة ثيابه كالزَّرْنَب، وأرادت لين بشرته، وطيب عرق جسده. ⦗٥١٣⦘\n(رفيع العِماد، طويل النِّجاد، عظيم الرَّماد) كنت عن ارتفاع بيته في الحسب برفعة عِمَاده، وكنت عن طول قامته بطول نجاده، وهو حمائل سيفه، فإنها إذا طالت دلت على طول قامته، وكنت عن إكثاره القِرَى بكثرة رَمَاده وعظمه، لأن من كثر إطعامه الطعام كَثُرَت ناره، ومن كَثُرَت ناره كَثُرَ رماده.\n(النَّادي): مجتمع القوم، وإنما قرَّب بيته من النادي ليعلم الناس بمكانه فينتابوه ويقصدوه.\n(مالك، وما مالك؟) قولها: «وما مالك» تعظيم لأمره وشأنه، وأنه خير مما يُذكر به من الثناء عليه.\n(كَثِيرات المبارِك، قليلات المسارح) له إبل كثيرات البُرُوك بفنائه، معدَّة لورود الأضياف، فإن نزل به ضيف لم تكن غائبة عنه، ولكنها قريبة منه، فلذلك قالت: «قليلات المسارح» أي: لا يُوَجِّهُهُن يَسْرَحْنَ نهارًا إلا قليلًا، فيُبَادر إلى من ينزل به من الضيفان بألبانها ولحومها.\n(صوت المِزْهَر) هو العود الذي يتغنى به.\n(أيْقَنَّ أنهن هوالك) تعني: أن من عادة زوجها أن يطعم الضيفان، وينحر لهم، ويسقيهم، ويأتيهم بالملاهي إكرامًا لهم، فقد ألفت إبله عند سماع الملاهي، أنه ينحرها لضيفانه، فمتى سمعت الملاهي أيقن بالهلاك، وهو النحر. ⦗٥١٤⦘\n(أنَاسَ من حُلي أُذُني) النَّوْس: تحرك الشيء مُتَدَلِّيًا، تريد: أناس أُذُني مما حلاهما من الشُّنُوف والقِرَطة.\n(وملأ من شحم عَضُدَيَّ) أي سمنني بإحسانه وتعهده، وخصت العضدين، لأنهما إذا سَمِنا سَمِنَ جميع البدن.\n(وبَجَّحَني فَبَجِحَت إليَّ نفسي) يقال: بجَّح بالشيء: إذا فرح به، تريد: أنه سرني وفرحني بتوالي إحسانه إلي، فسرَّني السرور في نفسي، وتبين موقعه مني، أو ففرحت نفسي، وأظهرت إليَّ فرحها.\n(غُنَيمة بِشِق) المحدِّثون يكسرون الشين، وهو المشقة، وهو بالفتح اسم موضع، أرادت: أنه وجدها مع أهلها وهم في موضع شاق، أو أصحاب غنم قليلة مع جهد ومشقة.\n(صَهِيل وأطِيط، ودائِس ومُنَقٌّ) الصهيل: صوت الخيل، والأطيط: صوت الإبل، والدائس: دائس الطعام ليخرجه من سنبله، والمنَقِّي بفتح النون: هو الذي ينقي الطعام ويراعي تنظيفه، أرادت: أنه نقلها إلى أهل خيل وإبل وزرع وخدم، وأهل الحديث يروونه و«مُنِقّ» بكسر النون، قال الهروي: قال أبو عبيد: لا أعرفه، وقال الهروي: قال إسماعيل بن أبي أويس عن أبيه: المنِقُّ بكسر النون من نقيق أصوات المواشي والأنعام، تصفه بكثرة أمواله، والذي قرأناه في كتاب البخاري ومسلم: «مُنَق» بفتح النون. ⦗٥١٥⦘\n(أقول فلا أُقَبَّح) أي: لا يقال لي: قبَّحك الله، ويقبل قولي فيما أقوله.\n(وأرْقُدُ فأتَصَبَّح) أي: أنها تستوفي عنده نومها، ولا يكرهها على الانتباه والسهر في الخدمة والعمل، وهو من الصُّبْحَة: نوم أول النهار.\n(وأشرب فأتَقَنَّح) التَّقَنح: الشرب فوق الري، يقال: قَنَحْت من الشرب أقنَح قُنُوحًا: إذا تكارهت على شربه، ومن رواه «فأتقمَّح» فهو من قمح البعير قُمُوحًا: إذا رفع رأسه ولم يشرب ريًّا، تقول: إنها قد امتلأت من الماء، فهي ترفع رأسها عن الماء فلا تشربه.\n(عُكُومُها رَدَاح) العُكوم: جمع عِكْم، وهو العدل إذا كان فيه متاع، والرَّدَاح، العظيمة الثقيلة.\n(وبيتها فَسَاح) من الفسيح: الواسع، وكذلك من رواه «فَيَاح» أراد به الواسع.\n(كَمسَلّ شَطْبَة) الشَّطْبة: السيف، وقيل: السَّعفة و«المسلّ» مصدر ميمي بمعنى السَّل، يقام مقام المسلول، والمعنى: كمسلول الشطبة، تريد: ما سُلَّ من قشره أو من غِمْده، وصفته بالرقة وقلة اللحم.\n(ذِرَاع الجَفْرَة) الجَفْرَة: الأنثى من أولاد الغنم، وقيل: من ولد المعز إذا بلغ أربعة أشهر وفُصِل، وصفته بِقَلة الأكل.\n(مِلْءُ كسائها) أي: إنها ذات لحم، فهي تملأ كساءها. ⦗٥١٦⦘\n(صِفر ردائها) وصفتها أنها ضامرة البطن، فكأن رداءها صِفْر، أي: خال، فرادؤها لا ينتهي إلى البطن.\n(غيظ جاراتها) الجارة: الضُّرة المجاورة، فهي لحسنها تُغِيظ جاراتها حسدًا لها، وفي رواية: «وعَقْر جاراتها» أي هلاكهن من الحسد.\n(لا تَبُثُّ حديثنا تَبْثيثًا) الرواية «تَبُثَّ» بالباء، من البَثَّ، وهو إظهار الحديث وإفشاؤه، ومن رواه بالنون من «النَّث» فهو بمعنى البثّ أيضًا، وصفتها بأنها لا تفشي لهم سِرًا.\n(وتُنَقِّثُ مِيرَتَنا تَنْقِيثًا) المِيرَة: ما يمتار البدوي من المدن من طعام وغيره، و«النقث» والنقل واحد، والتَّنْقِيث مصدر «نقَّث» شدُّد للتكثير، وهو الإسراع في الشيء، تقول: إنها أمينة على حفظ طعامنا لا تأخذه فتنقله إلى غيرنا.\n(ولا تملأ بيتنا تَعْشيشًا) التعشيش: من عُشّ الطائر، أي: لا تخبأ في بيتنا خَبْئًا، فشبّهت المخابئ بعُشِّ الطائر، وقيل: إنها تَقُمُّ البيت وتكنسه، فلا تدعه كعش الطائر في قلة نظافته.\n(والأوطاب تمخض) الأوطاب: جمع وَطَب، وهو سِقَاء اللبن، ومَخْضُها: استخراج الزبد من اللبن بتحريكها. ⦗٥١٧⦘\n(بِرُمَّانَتَين) أرادت أن أحدهما يرمي الرُّمَّانة إلى أخيه، ويرمي أخوه الأخرى إليه من تحت رِدْفها.\n(سَرِيًّا) الذي له سَرْوٌ وجلالة. وقيل: السَّرْو: سخاء في مُرُوءة.\n(شريًّا) فرس شريّ، وهو الذي يستشري في عدوه: أي يلج في نشاطه ويتمادى. وقيل: هو الفائق الخِيار (وأخذ خَطِّيًّا) الخَطِّي: من أسماء الرِّماح، سمي بذلك لأنه يأتي من الخِط، ناحية من البحرين وعُمَان، فنُسِب إليها.\n(نَعَمًا ثَرِيًّا) النَّعَم: الإبل، و«الثّرِي» الكثير يقال: أثرى بنو فلان: إذا كَثُرَت أموالهم.\n(رائحة) الرائحة: ما يروح عليها من أصناف المال، أي: أعطاني من كلِّها نصيبًا مضاعفًا. ومن رواه «ذابحة» فإن صحت به الرواية: فَيُؤَول إلى معنى الأول، ويجعل بمعنى مفعول، أي من كل شيء يجوز ذبحه من الإبل والبقر والغنم.\n_________\n(١) رواه البخاري ٩ / ٢٢٠ - ٢٤١ في النكاح، باب حسن المعاشرة مع الأهل، ومسلم رقم (٢٤٤٨) في فضائل الصحابة، باب ذكر حديث أم زرع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٣٤) قال: حدثنا سليمان بن عبد الرحمن وعلي بن حجر قالا: أخبرنا عيسى بن يونس. ومسلم (٧/١٣٩) قال: حدثنا علي بن حجر قالا: أخبرنا عيسى بن يونس. ومسلم (٧/١٣٩) قال: حدثنا علي بن حجر السعدي وأحمد بن جناب.\nكلاهما عن عيسى. وفي (٧/١٤٠) قال: حدثنيه الحسن بن علي الحلواني. قال: حدثنا موسى بن إسماعيل. قال: حدثنا سعيد بن سلمة. والترمذي في الشمائل (٢٥٣) قال: حدثنا علي بن حجر. قال: حدثنا عيسى بن يونس والنسائي في الكبرى (الورقة ١٢٣- أ) قال: أخبرنا علي بن حجر بن إياس. قال: أخبرنا عيسى بن يونس.\nكلاهما - عيسى بن يونس، وسعيد بن سلمة - عن هشام بن عروة، عن أخيه عبد الله بن عروة.\n٢- وأخرجه النسائي في الكبرى (الورقة ١٢٣-أ) قال: أخبرنا أبو عقبة خالد بن عقبة السكوني الكوفي. قال: حدثني أبي عقبة بن خالد. قال: حدثنا هشام. قال: حدثني يزيد بن رومان.\nكلاهما - عبد الله بن عروة، ويزيد بن رومان - عن عروة، فذكره.\n* رواية يزيد بن رومان مختصرة على آخره: «قالت عائشة: فقال لي رسول الله -ﷺ-: فكنت لك كأبي زرع لأم زرع» .\n* وأخرجه النسائي في الكبرى (الورقة ١٢٣-أ) قال: أخبرنا أبو عقبة. خالد بن عقبة بن خالد السكوني الكوفي. قال: حدثني أبي عقبة بن خالد. (ح) وأخبرنا عبد الرحمن بن محمد بن سلام. قال: حدثنا ريحان بن سعيد بن المثنى أبو عصمة. قال: حدثنا عباد بن منصور.\nكلاهما - عقبة بن خالد، وعباد بن منصور - عن هشام بن عروة، عن أبيه، فذكره، ليس فيه عبد الله ابن عروة، ولا يزيد بن رومان.\n* وأخرجه النسائي في الكبرى (الورقة ١٢٣-ب) قال: أخبرني إبراهيم بن يعقوب. قال: حدثنا عبد الملك ابن إبراهيم، سنة ثلاث ومئتين أملاه علينا. قال: حدثنا محمد بن محمد أبو نافع. قال: حدثني القاسم ابن عبد الواحد. قال: حدثني عمر بن عبد الله بن عروة، عن عروة، عن عائشة. قالت: فخرت بمال أبي في الجاهلية، وكان قد ألف ألف وقية. فقال النبي -ﷺ-: «اسكتي يا عائشة، فإني كنت لك كأبي زرع لأم زرع. ثم أنشأ رسول الله -ﷺ- يحدث: إن إحدى عشرة امرأة اجتمعن في الجاهلية.» . الحديث.","vol":"6","page":507},{"text":"٤٧٢٣ - (م) أبو هريرة - ﵄ (١) -: أَنَّ رسولَ اللهِ - ﷺ- قال: ⦗٥١٨⦘ «لا يَفْرَكْ مؤمن مؤمنة، إِن كَرِه منها خُلُقًا، رضي منها آخَرَ» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَفْرَك) الفِرْك: البُغض، يقال: فَرِكَ يَفْرَك فِركًا وفَرْكًا وفُرُوكًا.\n_________\n(١) في الأصل والمطبوع: جابر بن عبد الله، وهو خطأ، والتصحيح من صحيح مسلم المطبوع.\n(٢) رقم (١٤٦٩) في الرضاع، باب الوصية بالنساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٩) قال: حدثنا أبو عاصم. ومسلم (٤/١٧٨) قال: حدثني إبراهيم بن موسى الرازي. قال: حدثنا عيسى. يعني ابن يونس. (ح) وحدثنا محمد بن المثنى. قال: حدثنا أبو عاصم.\nكلاهما - أبو عاصم، وعيسى - قالا: حدثنا عبد الحميد بن جعفر، عن عمران بن أبي أنس، عن عمر ابن الحكم، فذكره.","vol":"6","page":517},{"text":"<span data-type=\"title\" id=toc-954>الفرع الثالث: في أحاديث متفرقة</span>\n٤٧٢٤ - (خ) عبد الله بن عمر - ﵄ -: قال: «كنا نتَّقي الكلام والانبساطَ إِلى نسائنا على عهدِ رسولِ الله - ﷺ- هَيْبَةَ أن ينزلَ فينا شيء، فلما تُوُفِّيَ رسولَ الله - ﷺ- تَكلَّمنا فانبسطنا» . أخرجه البخاري (١) .\n_________\n(١) ٩ / ٢١٩ في النكاح، باب الوصاة بالنساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٦٢) (٥٢٨٤) قال: حدثنا عبد الرحمن. والبخاري (٧/٣٤) قال: حدثنا أبو نعيم. وابن ماجة (١٦٣٢) قال: حدثنا محمد بن بشار، قال: أخبرنا عبد الرحمن بن مهدي.\nكلاهما - عبد الرحمن بن مهدي، وأبو نعيم - قالا: حدثنا سفيان، عن عبد الله بن دينار، فذكره.","vol":"6","page":518},{"text":"٤٧٢٥ - (د) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «ما رأيتُ من ناقصاتِ عَقْل ولا دِين أغلبَ لذي لُبّ منكن، قالت: وما نُقْصَانُ العقل والدِّين؟ قال: أما نُقْصَان العقل: فشهادةُ امرأتين بشهادة رجل، وأما نُقْصان الدِّين: فإن إحداكنَّ تُفْطِر رمضانَ، وتُقيم أيامًا لا تصلِّي» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٧٩) في السنة، باب الدليل على زيادة الإيمان ونقصانه، وهو جزء من حديث رواه مسلم رقم (٧٩) في الإيمان، باب بيان نقصان الإيمان بنقص الطاعات، ورواه أيضًا ابن ماجة رقم (٤٠٠٣) في الفتن، باب فتنة النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٦٦) (٥٣٤٣) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب، قال: وقال مرة: حيوة. ومسلم (١/٦١) قال: حدثنا محمد بن رمح بن المهاجر المصري، قال: أخبرنا الليث. (ح) وحدثنيه أبو الطاهر، قال: أخبرنا ابن وهب، عن بكر بن مضر. وأبو داود (٤٦٧٩) قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب، عن بكر بن مضر. وابن ماجة (٤٠٠٣) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد.\nثلاثتهم - حيوة،والليث، وبكر - عن ابن الهاد، عن عبد الله بن دينار، فذكره.","vol":"6","page":518},{"text":"٤٧٢٦ - (خ م ت) أسامة بن زيد - ﵄ -: قال: قال رسول الله - ﷺ-: «ما تركتُ بعدي فِتْنَة هي أضَرُّ على الرجال من النساء» . أخرجه البخاري، ومسلم، والترمذي.\nوأخرجه الترمذي عن أسامة بن زيد، وسعيد بن زيد (١) .\n_________\n(١) رواه البخاري ٩ / ١١٨ في النكاح، باب ما يتقى من شؤم المرأة، ومسلم رقم (٢٧٤٠) في الذكر والدعاء، باب أكثر أهل الجنة الفقراء، وبيان الفتنة في النساء، والترمذي رقم (٢٧٨١) في الأدب، باب ما جاء في التحذير من فتنة النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في النكاح (١٨) عن آدم، عن شعبة، ومسلم في آخر الدعوات الرقاق (٢٦:٩) عن سعيد بن منصور، عن سفيان بن عيينة ومعتمر بن سليمان و(٢٦:١٠) عن عبيد الله بن معاذ وسويد بن سعيد ومحمد بن عبد الأعلى.\nثلاثتهم - عن معتمر و(٢٦:١١) عن ابن نمير وأبي بكر.\nكلاهما عن أبي خالد سليمان بن حيان الأحمر و(٢٦:١١) عن يحيى بن يحيى، عن هشيم و(٢٦:١١) عن إسحاق،عن جرير.\nستتهم عن سليمان التيمي، عن عثمان به. وفي حديث المعتمر خاصة عن أسامة وسعيد ولم يذكر سعيد بن منصور في حديثه سعيد بن زيد. والترمذي في الاستئذان (٦٥) عن محمد بن عبد الأعلى، وقال: حسن صحيح. ولا نعلم أحدا قال في هذا عن سعيد غير معتمر. والنسائي في عشرة النساء في الكبرى عن عمرو بن علي، عن يزيد بن زريع، ويحيى بن سعيد، وعن عمران بن موسى، عن عبد الوارث، وابن ماجة في الفتن (١٩) عن بشر بن هلال، عن عبد الوارث. والفتن (١٩) عن عمرو بن رافع، عن عبد الله ابن المبارك.\nأربعتهم عن سليمان التيمي.\nكلهم عن عبد الرحمن بن مل أبو عثمان النهدي، فذكره. تحفة الأشراف (١/٤٩، ٥٠) .","vol":"6","page":519},{"text":"٤٧٢٧ - (م) مطرف بن عبد الله [بن الشخير]: قال: «كان له امرأَتان، فخرج من عند إِحداهما، فلما رجع قالت له: أتيتَ من عند فلانة؟ قال: أتيتُ من عندِ عِمْرانَ بن حُصَيْن، فحدَّثنَا: أَنَّ رسولَ اللهِ - ﷺ- قال: إِن أقلَّ ساكني الجنةِ النساءُ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٧٣٨) في الذكر والدعاء، باب أكثر أهل الجنة الفقراء وبيان الفتنة في النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٤٣٦) قال: حدثنا يزيد، قال: أخبرنا حماد بن سلمة. وفي (٤/٤٤٣) قال: حدثنا هاشم، قال: حدثنا شعبة. ومسلم (٨/٨٨) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة. (ح) وحدثنا محمد بن الوليد بن عبد الحميد، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والنسائي في الكبرى (الورقة ١٢٥-ا) قال: أخبرنا محمد بن الوليد، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما - شعبة، وحماد بن سلمة - عن أبي التياح الضبعي يزيد بن حميد، قال: سمعت مطرف بن الشخير، فذكره.","vol":"6","page":519},{"text":"٤٧٢٨ - (د) أبو نضرة العبدي (١): قال: حدثني شيخ من طُفاوة قال: «نَثَوَّيتُ أبا هريرة بالمدينة، فلم أرَ رجلًا أشدَّ تشميرًا، ولا أقومَ على ضيف منه، قال: فبينا أنا عنده يومًا، وهو على سرير له، ومعه كِيس فيه حصى أو نَوى - وأسفلُ منه جارية له سوداءُ - وهو يسبِّح بها، حتى إِذا أنْفَدَ ما في الكيس ألقاه إِليها، فأعادته في الكيس فدفعتْه إِليه، فقال: أَلا أُحدِّثُكَ عنِّي ⦗٥٢٠⦘ وعن رسولِ الله - ﷺ-؟ قلتُ: بلى، قال: بينا أنا أُوعَكُ في المسجد، إِذْ جاءَ رسولُ الله - ﷺ-، فدخلَ المسجدَ، فقال: من أحسَّ الفتى الدَّوْسِيَّ؟ ثلاث مرات - فقال رجل: يا رسول الله، هو ذا يُوعَكُ في جانب المسجد، فأقبل يمشي حتى انتهى إِليَّ، فوضع يدَه عَلَيَّ، فقال لي معروفًا، فنهضتُ، فانطلق يمشي، حتى أتى مقامه الذي يصلِّي فيه، فأقبل عليهم، ومعه صَفَّان من رجال وصفٌّ من نساء - أو صَفَّان من نساء، وصفٌّ من رجال - فقال: إِن نسَّانيَ الشيطانُ شيئًا من صلاتي فَلْيُسَبِّح الرِّجالُ (٢)، ولْيُصَفِّقِ النِّساءُ، قال: فصلَّى رسولُ الله - ﷺ- ولم ينس من صلاته شيئًا، فقال: مجالِسَكم - زاد في رواية -[هاهنا]: ثم حمد الله وأثنى عليه، ثم قال: أمَّا بعدُ قال: ثم اتفقوا - ثم أقبل عليهم الرِّجالُ، فقال: هل مِنْكُم الرجل إِذا أتى أهله فأغلق عليه بابه، وألْقَى عليه سِتْرَه، واسْتَتَرَ بسِتْر الله؟ قالوا: نعم، قال: ثم يجلس بعد ذلك، فيقول: فعلْتُ كذا، فعلتُ كذا؟ قال: فَسَكَتوا، ثم أقبلَ على النساء. فقال: هل مِنْكُنَّ من تُحَدِّثُ؟ فسكَتْنَ، فجثَتْ فَتاة كَعاب على إِحدى رُكْبَتَيْها، وتطاوَلت لرسولِ الله - ﷺ- ليراها، ويَسمعَ كلامها، فقالتْ: يا رسول الله، إِنَّهم ليتحَدَّثون، وإِنَّهُنَّ ليتحَدَّثْنه، فقال: هل تدرون ما مَثَلُ ذلك؟ إِنَّما مَثَلُ ذلك، مثَلُ شيطانة لقيَتْ شيطانًا في السِّكّةِ، فقضى منها حاجتَه، والناسُ ينظرون إِليه، أَلا وإِن طِيبَ الرجال: ⦗٥٢١⦘ ما ظهر رِيحُهُ، ولم يظهر لونه، ألا وإِن طيب النِّساء، ما ظهر لونُه، ولم يظهر ريحُه، أَلا لا يُفضِيَنَّ رجل إِلى رَجُل، ولا امرأة إِلى امرأة، إِلا إِلى ولد أو والد، وذكر ثالثة فنسيتُها» . هكذا قال أبو داود، وهو أَخرجه (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَثَوْيتُ) فلانًا: إذا كنت له ضيفًا، والثَّوِي: الضيف، والثَّوْي: الإقامة، ومنه يقال لزوجة الرجل: أم مثواه، والمثْوَى: المنزل.\n(تشميرًا) التشمير في الأمر: الجِدُّ فيه.\n(أُوْعَك) الوَعْك: المرض والحمّى.\n(من أحَسَّ الفتى الدوسي) أي: من عرف وعلم معرفة حِسّ، يعني: أبصره و«دَوْس» حي من اليمن، أبو هريرة منه.\n(جَثَتْ) جثا الرجل على ركبتيه: إذا قعد عليها.\n(كَعَاب) الكَعَاب: المرأة يبدو ثدياها، وهي الكاعب أيضًا.\n(السِّكَّة): الطريق.\n(يُفْضِي) أفضى الرجل إلى امرأته: إذا جامعها، وأصل الإفضاء، الوصول إلى الشيء.\n_________\n(١) في الأصل: أبو بصرة الغفاري، وهو خطأ، والتصحيح: من \" سنن أبي داود \" و\" مسند أحمد \".\n(٢) في نسخ أبي داود المطبوعة: فليسبح القوم.\n(٣) رقم (٢١٧٤) في النكاح، باب ما يكره من ذكر الرجل ما يكون من إصابته أهله، ورواه أيضًا أحمد في \" المسند \" ٢ / ٥٤٠ و٥٤١، وفي سنده سعيد بن إياس الجريري، وكان قد اختلط قبل موته، وفيه أيضًا جهالة الشيخ من طفاوة، ولبعضه شاهد عند مسلم في الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٧) قال: حدثنا وكيع، عن سفيان. وفي (٢/٥٤٠) قال: حدثنا إسماعيل بن إبراهيم. وعبد بن حميد (١٤٥٦) قال: حدثنا قبيصة. قال: حدثنا سفيان. وأبو داود (٢١٧٤) قال: حدثنا مسدد. قال: حدثنا بشر. (ح) وحدثنا مؤمل. قال: حدثنا إسماعيل. (ح) وحدثنا موسى. قال: حدثنا حماد وفي (٤٠١٩) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا ابن علية (ح) وحدثنا مؤمل بن هشام. قال: حدثنا إسماعيل. والترمذي (٢٧٨٧) وفي الشمائل (٢١٩) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود الحفري، عن سفيان. وفي (٢٧٨٧) وفي الشمائل (٢٢٠) قال: حدثنا علي بن حجر. قال: أخبرنا إسماعيل بن إبراهيم. والنسائي (٨/١٥١) قال: أخبرنا أحمد بن سليمان. قال: حدثنا أبو داود، يعني الحفري، عن سفيان. (ح) وأخبرنا محمد بن علي بن ميمون الرقثي. قال: حدثنا محمد بن يوسف الفريابي. قال: حدثنا سفيان.\nأربعتهم - سفيان، وإسماعيل بن إبراهيم ابن علية، وبشر، وحماد - عن سعيد الجريري، عن أبي نضرة، عن رجل من الطفاوة، فذكره.\n* في رواية وكيع وقبيصة والفريابي، عن سفيان، وفي رواية ابن حجر، عن إسماعيل بن علية. وفي رواية حماد: عن الطفاوي وفي رواية أبي داود الحفري، عن سفيان: عن رجل ولم ينسبه. وفي رواية بشر. ورواية مؤمل بن هشام، عن إسماعيل بن علية، عند أبي داود (٢١٧٤) «عن شيخ من طفاوة» .\n* رواية وكيع، عن سفيان، مختصرة على: «لا يباشر الرجل الرجل، ولا المرأة المرأة، إلا الولد والوالدة.» .\n* وفي رواية قبيصة، وأبي داود الحفري ومحمد بن يوسف الفريابي، عن سفيان: «طيب الرجال ما ظهر ريحه وخفي لونه، وطيب النساء ما ظهر لونه وخفي ريحه» .\n* وروايات إسماعيل بن علية جاءت مطولة ومختصرة. وأثبتنا لفظ إسماعيل بن علية عند أحمد (٢/٥٤٠) .","vol":"6","page":519},{"text":"٤٧٢٩ - (م د) أبو سعيد الخدري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّ من أعظمِ الأمانة عندَ الله يوم القيامةَ: الرَّجُلُ يُفْضي إِلى امرأته وتُفْضي إِليه، ثم ينشُرُ سِرَّها» .\nوفي رواية: «إِن من أشَرِّ الناس عند الله منزلة يوم القيامة: الرجلُ يفضي إِلى امرأته أو تُفضي إِليه، ثم ينشرُ أحدُهما سِرَّ صاحبه» . أخرجه مسلم، وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (١٤٣٧) في النكاح، باب تحريم إفشاء سر المرأة، وأبو داود رقم (٤٨٧٠) في الأدب، باب في نقل الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٦٩) قال: حدثنا إسماعيل بن محمد يعني أبا إبراهيم المعقب. ومسلم (٤/١٥٧) قال: حدثنا أبو بكر بن أبي شيبة.\nكلاهما - إسماعيل، وأبو بكر - قالا: حدثنا مروان بن معاوية.\n٢- وأخرجه مسلم (٤/١٥٧) قال: حدثنا محمد بن عبد الله بن نمير، وأبو كريب. وأبو داود (٤٨٧٠) قال: حدثنا محمد بن العلاء، وإبراهيم بن موسى الرازي.\nثلاثتهم - ابن نمير، وابن العلاء أبو كريب، وإبراهيم - عن أبي أسامة.\nكلاهما - مروان، وأبو أسامة - عن عمر بن حمزة العمري، عن عبد الرحمن بن سعد، فذكره.","vol":"6","page":522},{"text":"٤٧٣٠ - (خ م) عائشة - ﵂ -: قالت: قال لي رسولُ الله - ﷺ-: «إِني لأعلمُ إِذا كُنتِ عني راضية، وإِذا كنتِ عَليَّ غَضْبى، قالت: فقلتُ: ومن أيْنَ تَعْرِفُ ذلك؟ فقال: أمَّا إِذا كنتِ راضية: فَإِنَّكِ تقولين: لا وربِّ محمد، وإِذا كنتُ غَضْبى، قلتِ: لا، وربِّ إِبراهيم، قالت: قُلتُ: أجَلْ واللهِ يا رسولَ الله، ما أهجرُ إِلا اسمكَ» .\nوفي رواية: «إِني لأعرف غَضَبَكِ مِن رِضَاك ...» وذكر بمعناه. أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ٩ / ٢٨٥ في النكاح، باب غيرة النساء ووجدهن، وفي الأدب، باب ما يجوز من الهجران لمن عصى، ومسلم رقم (٢٤٣٩) في فضائل الصحابة، باب في فضل عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٠) قال: حدثنا عباد بن عباد. وفي (٦/٦١) قال: حدثنا أبوأسامة. وفي (٦/٢١٣) قال: حدثنا وكيع. والبخاري (٧/٤٧) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. وفي (٨/٢٦) وفي الأدب المفرد (٤٠٣) قال: حدثنا محمد بن سلام. قال: حدثنا عبدة ومسلم (٧/١٣٤ و١٣٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: وجدت في كتابي عن أبي أسامة. (ح) وحدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة. (ح) وحدثناه ابن نمير. قال: حدثنا عبدة. والنسائي في الكبرى تحفة الأشراف. (١٢/١٧١٢٤) عن علي بن حجر، عن علي بن مسهر. خمستهم - عباد بن عباد، وأبو أسامة حماد بن أسامة، ووكيع، وعبدة بن سليمان، وعلي بن مسهر - عن هشام بن عروة، عن أبيه، فذكره.","vol":"6","page":522},{"text":"<span data-type=\"title\" id=toc-955>الفصل الثاني: في أحاديث جامعة لخصال من آداب الصحبة</span>\n٤٧٣١ - (خ م ط د ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِيَّاكُم والظَّنَّ، فإنَّ الظنَّ أكذبُ الحديثِ، ولا تَحَسَّسُوا، ولا تَجسَّسُوا، ولا تَنَافسُوا، ولا تحاسَدُوا، ولا تَبَاغضُوا، ولا تَدَابَروا، وكُونوا عبادَ اللهِ إِخوانًا كما أمرَكُم، المسلم أخو المسلم، لا يظلِمُهُ، ولا يَخْذُلُهُ، ولا يَحْقِرُهُ. التقوى هاهنا، التقوى هاهنا، التقوى هاهنا - ويشير إِلى صدره - بِحَسْب امرئ من الشَّرِّ أن يَحْقِر أخاه المسلمَ، كلُّ المسلمِ على المسلم حَرَام: دمُهُ، وعِرْضُهُ، ومَالُهُ. إِن الله لا ينظر إِلى أجسادكم، ولا إِلى صُوَرِكم، ولكن ينظر إِلى قلوبكم وأَعمالكم» .\nوفي رواية: إِلى قوله: «إِخوانًا» .\nوفي أخرى قال: «لا تحاسدوا، ولا تَباغَضُوا، ولا تَحَسَّسُوا، ولا تَجَسَّسُوا، ولا تناجَشُوا، وكونوا عباد الله إِخوانًا» .\nوفي أخرى: «لا تقاطعوا، ولا تدابَرُوا، ولا تباغضوا، ولا تحاسدوا، وكونوا إخوانًا كما أمركم الله» . ⦗٥٢٤⦘\nوفي أخرى: «لا تَهَاجَرُوا، ولا تَدَابَرُوا، ولا تَحَسَّسوا، ولا يَبِعْ بعضُكم على بَيْعِ بعض، وكونوا عبادَ الله إِخوانًا» .\nوفي أخرى: «لا تَباغَضُوا، ولا تدابَرُوا، ولا تَنَافَسُوا، وكونوا عبادَ الله إِخوانًا» .\nوفي أخرى: «لا تَحاسَدوا، ولا تَنَاجَشوا، ولا تَباغَضُوا، ولا تدابَرُوا، ولا يَبِعْ بعضكم على بَيْعِ بعض، وكونوا عبادَ الله إخوانًا، المسلمُ أخو المسلم، لا يَظْلِمُهُ، ولا يَخْذُلهُ، ولا يَحْقِرهُ، التقوى هاهنا - ويشير إِلى صدره ثلاث مرات - بِحَسْبِ امرئ من الشَّرِّ: أَن يَحْقِرَ أخاه المسلم، كلُّ المسلم على المسلم حرام: دمُه، ومالُه، وعِرْضُه» .\nوفي أخرى قال: «إِنَّ الله لا ينظرُ إِلى صوركم وأَموالكم، ولكن ينظر إِلى قلوبكم وأعمالكم» . هذه روايات مسلم.\nوأَما البخاري فقال: «إِيَّاكم والظنَّ، فَإِن الظَنَّ أكذبُ الحديث، ولا تَحَسَّسوا، ولا تَجَسَّسُوا، ولا تباغضوا، وكونوا إخوانًا، ولا يَخْطُبِ الرجل على خِطْبة أخيه، حتى ينكِحَ أو يتركَ» .\nوله في أخرى: «إِيَّاكُم والظنَّ، فَإِنَّ الظَّنَّ أكذبُ الحديث، ولا تَحسَّسوا، ولا تَجَسَّسُوا، ولا تباغَضُوا، ولا تَدابَرُوا، وكونوا عبادَ الله إخوانًا» .\nوأخرج الموطأ إِلى قوله: «وكونوا عباد الله إخوانًا» . ⦗٥٢٥⦘\nوفي رواية الترمذي: أَنَّ رسولَ اللهِ - ﷺ- قال: «المسلم أخو المسلم، لا يخونُه، ولا يكذِبُهُ، ولا يَخْذُله، كلُّ المسلم على المسلم حرام: عِرْضُهُ، ومالُه، ودمُه، التقوى هاهنا، بحسب امرئ من الشر: أَن يحقِرَ أخاه المسلم» .\nوله في أخرى: «إِيَّاكُم والظَّنَّ، فإِن الظَّنَّ أكذبُ الحديث» .\nوأخرج أبو داود قال: «كلُّ المسلم على المسلم حرام: مالُه، وعِرْضُهُ، ودَمُهُ، حسبُ امرئ من الشر: أن يحقِرَ أخاه المسلم» .\nوله في أخرى: «إِيَّاكم والظَّنَّ، فإِنَّ الظَّنَّ أكذبُ الحديث، ولا تَحَسَّسُوا، ولا تَجَسَّسُوا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إيَّاكم والظَّن) أراد بالظَّن الشَّك الذي يعرض للإنسان في الشيء فيحققه ويعمل به، وقيل: أراد: إياكم وسوء الظن وتحقيقه، دون مبادئ الظنون التي لا تُمْلَك، وخواطر القلوب التي لا تُدْفَع، معناه: لا تبحثوا عن عيوب الناس، ولا تتبعوا أخبارهم. ⦗٥٢٦⦘\n(ولا تُجَسُّسُوا) التُّجسس - بالجيم -: طلب الخبر لغيرك، وبالحاء: طلبه لنفسك.\n(تَنَافَسُوا) المُنَافَسة: المثابرة على طلب الشيء، والمغالبة فيه.\n(تدابروا) التَّدابر: التقاطع والتهاجر، وأصله: أن يوَلِّي أخاه ظهره.\n(تَنَاجَشُوا) المُنَاجشة: أن تزيد في بيع لست تريد شراءه ليقع غيرك فيه بزيادة في الثمن.\n_________\n(١) رواه البخاري ٩ / ١٧١ في النكاح، باب لا يخطب على خطبة أخيه حتى ينكح أو يدع، وفي الأدب، باب ما ينهى عن التحاسد والتدابر، وباب: ﴿يا أيها الذين آمنوا اجتنبوا كثيرًا من الظن﴾، وفي الفرائض، باب تعليم الفرائض، ومسلم رقم (٢٥٦٣) في البر والصلة، باب تحريم الظن والتجسس والتنافس، والموطأ ٢ / ٩٠٧ و٩٠٨ في حسن الخلق، باب ما جاء في المهاجرة، وأبو داود رقم (٤٨٨٢) و(٤٩١٧) في الأدب، باب في الغيبة، وباب في الظن، والترمذي رقم (١٩٢٨) في البر والصلة، باب ما جاء في شفقة المسلم على المسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ «لا تحاسدوا، ولا تناجشوا، ولا تباغضوا، ولا تدابروا، ولا يبع بعضكم على بيع بعض، وكونوا عباد الله إخوانا، المسلم أخو المسلم، لا يظلمه، ولا يخذله، ولا يحقره. التقوى ههنا، ويشير إلى صدره ثلاث مرات، بحسب امرئ من الشر أن يحقر أخاه المسلم، كل المسلم على المسلم حرام. دمه وماله وعرضه» .\nأخرجه أحمد (٢/٢٧٧) قال: حدثنا عبد الرزاق. قال: حدثنا داود بن قيس. وفي (٢/٣١١) قال: حدثنا يحيى بن آدم. قال: حدثنا سفيان، عن داود بن قيس. وفي (٢/٣٦٠) قال: حدثنا إسماعيل بن عمرو وأبو نعيم. قالا: حدثنا داود بن قيس. وعبد بن حميد (١٤٤٢) قال: حدثنا أبو نعيم. قال: حدثنا داود ابن قيس. ومسلم (٨/١٠) قال: حدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا داود، يعني ابن قيس. وفي (٨/١١) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح. قال: حدثنا ابن وهب، عن أسامة، وهو ابن زيد وابن ماجة (٣٩٣٣) قال: حدثنا بكر بن عبد الوهاب. قال: حدثنا عبد الله بن نافع ويونس بن يحيى، جميعا عن داود بن قيس. وفي (٤٢١٣) قال: حدثنا يعقوب بن حميد المدني. قال: حدثنا عبد العزيز بن محمد، عن داود بن قيس.\nكلاهما - داود بن قيس، وأسامة بن زيد - عن أبي سعيد مولى عبد الله بن عامر بن كريز، فذكره.\n* في رواية أسامة بن زيد زاد ونقص، ومما زاد فيه: «إن الله لا ينظر إلى أجسادكم ولا إلى صوركم. ولكن ينظر إلى قلوبكم» وأشار بأصابعه إلى صدره.\n* رواية سفيان مختصرة على: «المسلم أخو المسلم لا يظلمه، ولا يخذله، ولا يحقره، وحسب امرئ من الشر أن يحقر أخاه المسلم» .\n* رواية عبد الله بن نافع ويونس بن يحيى مختصرة على: «كل المسلم على المسلم حرام. دمه وماله وعرضه» .\n* رواية عبد العزيز بن محمد مختصرة على: «حسب امرئ من الشر أن يحقر أخاه المسلم» .\nوبلفظ: «المسلم أخو المسلم. لا يخونه ولا يكذبه ولا يخذله. كل المسلم على المسلم حرام: عرضه وماله ودمه. التقوى هاهنا، بحسب امرئ من الشر أن يحتقر أخاه المسلم» .\nأخرجه أبو داود (٤٨٨٢) قال: حدثنا واصل بن عبد الأعلى. والترمذي (١٩٢٧) قال: حدثنا عبيد بن أسباط بن محمد القرشي.، عن هشام بن سعد، عن زيد بن أسلم، عن أبي صالح، فذكره.\n* لم يذكر واصل بن عبد الأعلى أول الحديث إلى أن قال: ولا يخذله.\nوبلفظ: «لا تباغضوا ولا تدابروا ولا تنافسوا. وكونوا عباد الله إخوانا» . وفي رواية جرير، عن الأعمش: «لا تحاسدوا ولا تباغضوا، ولا تجسسوا ولا تحسسوا، ولا تناجشوا، وكونوا عباد الله إخوانا» . وفي رواية شعبة، عن الأعمش: «لا تقاطعوا ولا تدابروا، ولا تباغضوا ولا تحاسدوا، وكونوا إخوانا كما أمركم الله» .\nأخرجه أحمد (٢/٣٨٩) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا سهيل. وفي (٢/٤٨٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، قال: سمعت سليمان. والبخاري في الأدب المفرد (٤٠٠) قال: حدثنا موسى. قال: حدثنا وهيب. قال: حدثنا سهيل. ومسلم (٨/١٠) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا جرير، عن الأعمش. (ح) وحدثنا الحسن بن علي الحلواني وعلي بن نصر الجهضمي. قالا: حدثنا وهب بن جرير. قال: حدثنا شعبة، عن الأعمش. (ح) وحدثني أحمد بن سعيد الدارمي. قال: حدثنا حبان. قال: حدثنا وهيب. قال: حدثنا سهيل.\nكلاهما - سهيل، وسليمان الأعمش - عن أبي صالح ذكوان، فذكره.\nوبلفظ: «إياكم والظن فإن الظن أكذب الحديث، ولا تحسسوا ولا تجسسوا ولا تحاسدوا، ولا تدابروا ولا تباغضوا، وكونوا عباد الله إخوانا» .\nأخرجه أحمد (٢/٣١٢) قال: حدثنا عبد الرزاق بن همام. والبخاري (٨/٢٣) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله. وفي الأدب المفرد (٤١٠) قال: حدثنا عبد الله بن محمد. قال: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق بن همام، وعبد الله بن المبارك - قالا: أخبرنا معمر، عن همام بن منبه، فذكره.\nوبلفظ: «إياكم والظن فإن الظن أكذب الحديث، ولا تحسسوا ولا تجسسوا ولا تباغضوا ولا تدابروا، وكونوا عباد الله إخوانا» .\nأخرجه أحمد (٢/٣٤٢) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا عبد الله بن طاووس. وفي (٢/٥٣٩) قال: حدثنا هاشم. قال: حدثنا أبو معاوية، يعني شيبان، عن ليث والبخاري (٨/١٨٥) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب. قال: حدثنا ابن طاووس.\nكلاهما - عبد الله بن طاووس، وليث بن أبي سليم - عن طاووس، فذكره.\nوبلفظ: «إياكم والظن فإن الظن أكذب الحديث، ولا تجسسوا ولا تحسسوا، ولا تحاسدوا ولا تنافسوا، ولا تباغضوا ولا تدابروا، وكونوا عباد الله إخوانا» .\nأخرجه أحمد (٢/٤٧٠) قال: حدثنا عبد الرحمن. وفي (٢/٤٩١) قال: حدثنا بهز. (ح) وحدثنا عفان. وفي (٢/٥٠٤) قال: حدثنا يزيد.\nأربعتهم - عبد الرحمن، وبهز، وعفان، ويزيد - عن سليم بن حيان. قال: سمعت أبي يحدث، فذكره.\nوبلفظ: «إياكم والظن فإن الظن أكذب الحديث، ولا تجسسوا ولا تنافسوا، ولا تدابروا ولا تباغضوا، وكونوا عباد الله إخوانا» .\nأخرجه أحمد (٢/٤٨٢) قال: حدثنا سريج بن النعمان. قال: حدثنا فليح، عن هلال بن علي، عن عبد الرحمن بن أبي عمرة، فذكره.\nوبلفظ: «إياكم والظن فإن الظن أكذب الحديث، ولا تحسسوا ولا تجسسوا، ولا تناجشوا ولا تحاسدوا، ولا تباغضوا ولا تدابروا، وكونوا عباد الله إخوانا» .\nأخرجه مالك الموطأ (٥٦٦) عن أبي الزناد. والحميدي (١٠٨٦) قال: حدثنا سفيان. قال: حدثنا أبو الزناد. وأحمد (٢/٢٤٥) قال: قرئ على سفيان: سمعت أبا الزناد. وفي (٢/٢٨٧) قال: حدثنا حسين بن علي الجعفي، عن زائدة، عن عبد الله بن ذكوان. وفي (٢/٤٦٥) قال: حدثنا إسحاق. قال أخبرنا مالك، عن أبي الزناد. وفي (٢/٥١٧) قال: حدثنا روح. قال: حدثنا مالك، عن أبي الزناد. والبخاري (٧/٢٤) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث. عن جعفر بن ربيعة. وفي (٨/٢٣) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن أبي الزناد. وفي الأدب المفرد (١٢٨٧) قال: حدثنا إسماعيل. قال: حدثني مالك، عن أبي الزناد. ومسلم (٨/١٠) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك، عن أبي الزناد، وأبو داود (٤٩١٧) قال: حدثنا عبد الله بن مسلمة، عن مالك، عن أبي الزناد. والترمذي (١٩٨٨) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان، عن أبي الزناد.\nكلاهما - أبو الزناد عبد الله بن ذكوان، وجعفر بن ربيعة - عن الأعرج، فذكره.\n* رواية سفيان مختصرة على: «إياكم والظن فإن الظن أكذب الحديث» .\n* زاد في رواية جعفر بن ربيعة: «ولا يخطب الرجل على خطبة أخيه حتى ينكح، أو يترك» .\nوبلفظ: «كونوا عباد الله إخوانا، لا تعادوا ولا تباغضوا، سددوا وقاربوا وأبشروا» .\nرواية ابن مهدي: «لا تدابروا ولا تباغضوا، وكونوا عباد الله إخوانا» .\nأخرجه أحمد (٢/٤٤٦) قال: حدثنا وكيع. وفي (٢/٤٦٩) قال: حدثنا عبد الرحمن بن مهدي.\nكلاهما - وكيع، وابن مهدي - قالا: حدثنا حماد، يعني ابن سلمة، عن محمد بن زياد، فذكره.\nوبلفظ: «لا تباغضوا ولا تناجشوا ولا تحاسدوا وكونوا عباد الله إخوانا» .\nوفي رواية: «ولا تدابروا ولا تنافسوا.» .\nأخرجه أحمد (٢/٢٨٨، و٣٩٣) قال: حدثنا الفضل بن دكين أبو نعيم. قال: حدثنا سفيان، عن صالح بن نبهان، فذكره.\nوبلفظ: «لا تهجروا ولا تدابروا ولا تحسسوا، ولا يبع بعضكم على بيع بعض، وكونوا عباد الله إخوانا» .\nأخرجه مسلم (٨/١٠) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز، يعني ابن محمد، عن العلاء، عن أبيه، فذكره.","vol":"6","page":523},{"text":"٤٧٣٢ - (خ م ط ت د) أنس بن مالك - ﵁ -: قال: قال رسول الله - ﷺ-: «لا تَقَاطَعُوا، ولا تَدَابَرُوا، ولا تَباغَضُوا، ولا تحاسدوا، وكونوا عبادَ الله إخوانًا، ولا يَحِلُّ لمسلم أن يَهْجُرَ أخاه فوق ثلاث» .\nوفي أخرى: «لا تحاسَدوا، ولا تباغضوا، ولا تقاطَعُوا، وكونوا عبادَ الله إخوانًا» .\nأخرج الأولى الجماعة إِلا النسائي، وأخرج الثانية مسلم.\nوقال مالك في الموطأ في روايته: «ولا أحْسِبُ التدابر إِلا الإعراض عن المسلم، يُدبِرُ عنه بوجهه» (١) . ⦗٥٢٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إنشاد الضالة) الضالَّة: الضائعة، وإنشادها: تعريفها طريقها، أو تعريف صاحبها بها.\n_________\n(١) رواه البخاري ١٠ / ٤٠٣ في الأدب، باب ما ينهى عن التحاسد والتدابر، وباب الهجرة، ومسلم رقم (٢٥٥٩) في البر والصلة، باب تحريم التحاسد والتباغض، والموطأ ٢ / ٩٠٧ في حسن الخلق، باب ما جاء في المهاجرة، وأبو داود رقم (٤٩١٠) في الأدب، باب فيمن يهجر أخاه المسلم، والترمذي رقم (١٩٣٦) في البر والصلة، باب ما جاء في الحسد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ صفحة (٥٦٦)، والبخاري (٨/٢٥) قال: حدثنا عبد الله بن يوسف. وفي الأدب المفرد (٣٩٨) قال: حدثنا إسماعيل، ومسلم (٨/٨) قال: حدثني يحيى بن يحيى. وأبو داود (٤٩١٠) قال: حدثنا عبد الله بن مسلمة.\nأربعتهم - ابن يوسف، وإسماعيل، ويحيى، وابن مسلمة - عن مالك بن أنس.\n٢- وأخرجه الحميدي (١١٨٣)، وأحمد (٣/١١٠)، ومسلم (٨/٩) قال: حدثنا زهير بن حرب، وابن أبي عمر، وعمرو الناقد. والترمذي (١٩٣٥) قال: حدثنا عبد الجبار بن العلاء العطار، وسعيد بن عبد الرحمن.\nسبعتهم - الحميدي، وأحمد، وزهير، وابن أبي عمر، والناقد، وعبد الجبار، وسعيد - عن سفيان بن عيينة.\n٣- وأخرجه أحمد (٣/١٦٥) قال: حدثنا عبد الرزاق. وفي (٣/١٩٩) قال: حدثنا عبد الأعلى. ومسلم (٨/٩) قال: حدثنا أبو كامل، قال: حدثنا يزيد بن زريع. (ح) وحدثنا محمد بن رافع، وعبد ابن حميد. كلاهما - عن عبد الرزاق -.\nثلاثتهم - عبد الرزاق، وعبد الأعلى، ويزيد - عن معمر بن راشد.\n٤- وأخرجه أحمد (٣/٢٠٩) قال: حدثنا روح، قال: حدثنا ابن جريج، وزكريا بن إسحاق.\n٥- وأخرجه أحمد (٣/٢٢٥) والبخاري (٨/٢٣) قالا - البخاري، وأحمد - حدثنا أبو اليمان، قال: أخبرنا شعيب بن أبي حمزة.\n٦- وأخرجه مسلم (٨/٨) قال: حدثنا حاجب بن الوليد، قال: حدثنا محمد بن حرب، قال: حدثنا محمد بن الوليد الزبيدي.\n٧- وأخرجه مسلم (٨/٩) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nثمانيتهم - مالك، وسفيان، ومعمر، وابن جريج، وزكريا، وشعيب، والزبيدي، ويونس - عن الزهري، فذكره.\nوبلفظ: «لا تحاسدوا ولا تباغضوا ولا تقاطعوا وكونوا عباد الله إخوانا» .\n١- أخرجه أحمد (٣/٢٠٩، و٢٧٧) قال: حدثنا روح، ومسلم (٨/٩) قال: حدثنا محمد بن المثنى قال: حدثنا أبو داود. (ح) وحدثنيه علي بن نصر الجهضمي، قال: حدثنا وهب بن جرير.\nثلاثتهم - روح، وأبو داود، ووهب - عن شعبة.\n٢- وأخرجه أحمد (٣/٢٨٣) قال: حدثنا عفان، قال: حدثنا أبان بن يزيد.\nكلاهما - شعبة، وأبان - عن قتادة، فذكره.","vol":"6","page":526},{"text":"٤٧٣٣ - (خ م د ت س) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «حقُّ المسلمِ على المسلم خمس: ردُّ السلام، وعِيادةُ المريض، واتِّباعُ الجنازة، وإِجابةُ الدَّعْوَةِ، وتشميتُ العاطس» . أخرجه البخاري ومسلم.\nولمسلم: «حقُّ المسلم على المسلم سِتّ، قيل: ما هنَّ يا رسولَ الله؟ قال: إِذا لقيتَه فسلِّمْ عليه، وإِذا دَعَاكَ فأَجِبْهُ، وإِذَا استنصحَكَ فانْصَحْ له، وإِذا عَطَسَ فَحمِدَ الله فشَمِّتْه، وإِذا مرضَ فعُدْه، وإِذَا ماتَ فاتْبَعْهُ» . وأخرج أبو داود الأولى.\nوفي رواية الترمذي نحو الثانية، وجعل بدل السلام: «وتَنْصَح له إِذا غابَ أو شَهِدَ» .\nوفي رواية النسائي قال: «للمؤمن على المؤمن سِتُّ خِصَال: يعُودُه إِذا مَرِضَ، ويشهدُهُ إِذا ماتَ، ويجيبُه إِذا دعاه، ويسلِّمُ عليه إِذا لَقِيَهُ، ويشمِّتُه إِذا عَطَسَ، وينصَحُ له إِذا غابَ أَو شَهِدَ» (١) .\n_________\n(١) رواه البخاري ٣ / ٩٠ في الجنائز، باب الأمر باتباع الجنائز، ومسلم رقم (٢١٦٢) في السلام، باب من حق المسلم على المسلم رد السلام، وأبو داود رقم (٥٠٣٠) في الأدب، باب في العطاس، والترمذي رقم (٢٧٣٨) في الأدب، باب ما جاء في تشميت العاطس، والنسائي ٤ / ٥٣ في الجنائز، باب النهي عن سب الأموات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٥٤٠) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي. والبخاري (٢/٩٠) قال: حدثنا محمد، قال: حدثنا عمرو بن أبي سلمة، عن الأوزاعي. ومسلم (٧/٣) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس (ح) وحدثنا عبد ابن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وأبو داود (٥٠٣٠) قال: حدثنا محمد بن داود ابن سفيان وخشيش بن أصرم، قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي في عمل اليوم والليلة (٢٢١) قال: أخبرني عمرو بن عثمان، قال: حدثنا بقية، عن الأوزاعي.\nثلاثتهم - الأوزاعي، ويونس، ومعمر - عن ابن شهاب الزهري، قال: أخبرني سعيد بن المسيب، فذكره.\n* في رواية عبد بن حميد قال عبد الرزاق: كان معمر يرسل هذا الحديث عن الزهري، وأسنده مرة، عن ابن المسيب، عن أبي هريرة.\nوبلفظ: «حق المسلم على المسلم ست: قيل: ماهن يا رسول الله؟ قال: إذا لقيته فسلم عليه، وإذا دعاك فأجبه، وإذا استنصحك فانصح له، وإذا عطس فحمد الله فشمته، وإذا مرض فعده، وإذا مات فاتبعه» .\nأخرجه أحمد (٢/٣٧٢) قال: حدثنا سليمان، قال: حدثنا إسماعيل. وفي (٢/٤١٢) قال: حدثنا عفان، قال: حدثنا عبد الرحمن بن إبراهيم القاص. والبخاري في الأدب المفرد (٩٢٥) قال: حدثنا محمد بن سلام، عن إسماعيل بن جعفر. وفي (٩٩١) قال: حدثنا إسماعيل، قال: حدثنا مالك.\nومسلم (٧/٣) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر، قالوا: حدثنا إسماعيل، وهو ابن جعفر. ثلاثتهم - إسماعيل بن جعفر، وعبد الرحمن بن إبراهيم، ومالك - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\nوبلفظ: «حق المؤمن على المؤمن ست خصال: أن يسلم عليه إذا لقيه، ويشمته إذا عطس، وإن دعاه أن يجيبه، وإذا مرض أن يعوده، وإذا مات أن يشهده، وإذا غاب أن ينصح له» .\nأخرجه أحمد (٣/٣٢١) قال: حدثنا أبو عبد الرحمن، قال: حدثنا سعيد، قال: حدثنا عبد الله بن الوليد، عن ابن حجيرة، عن أبيه، فذكره.\nوبلفظ: «للمؤمن على المؤمن ست خصال: يعوده إذا مرض، ويشهده إذا مات، ويجيبه إذا دعاه، ويسلم عليه إذا لقيه، ويشمته إذا عطس، وينصح له إذا غاب، أو شهد» .\nأخرجه الترمذي (٢٧٣٧)، والنسائي (٤/٥٣) .\nكلاهما - الترمذي، والنسائي - عن قتيبة، قال: حدثنا محمد بن موسى المخزومي المدني، عن سعيد بن أبي سعيد المقبري، فذكره.\nوبلفظ: «ثلاث كلهن حق على كل مسلم: عيادة المريض، وشهود الجنازة، وتشميت العاطس إذا حمد الله ﷿» .\nأخرجه البخاري في الأدب المفرد (٥١٩) قال: حدثنا مالك بن إسماعيل. قال: حدثنا أبو عوانة، عن عمر بن أبي سلمة، عن أبيه، فذكره. وبلفظ: «خمس من حق المسلم على المسلم: رد التحية، وإجابة الدعوة، وشهود الجنازة، وعيادة المريض، وتشميت العاطس إذا حمد الله» .\nوفي رواية عمر بن أبي سلمة: «ثلاث كلهن حق على كل مسلم: عيادة المريض، وشهود الجنازة، وتشميت العاطس إذا حمد الله ﷿» .\nأخرجه أحمد (٢/٣٣٢) قال: حدثنا محمد بن بشر، قال: حدثنا محمد بن عمرو. وفي (٢/٣٥٦) قال: حدثنا يحيى بن إسحاق، قال: حدثنا أبو عوانة، عن عمر بن أبي سلمة. وفي (٢/٣٥٧) قال: حدثنا إسحاق بن عيسى، قال: حدثنا أبو عوانة، عن عمر بن أبي سلمة وفي (٢/٣٨٨) قال: حدثنا عفان، قال: حدثنا أبو عوانة، قال: حدثنا عمر بن أبي سلمة. وابن ماجة (١٤٣٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، عن محمد بن عمرو.\nكلاهما - محمد بن عمرو، وعمر بن أبي سلمة - عن أبي سلمة، فذكره.","vol":"6","page":527},{"text":"٤٧٣٤ - (خ م ت س) البراء بن عازب - ﵁ -: قال معاوية بن سويد بن مُقَرِّن: دخلتُ على البراء بنِ عازِب، فسمعتُه يقول: «أمرنا رسولُ الله - ﷺ- بِسَبْع، ونهانا عن سبع: أمرنا بعيادةِ المريض، واتِّباعِ الجنازة، وتشميتِ العاطس، وإِبْرَارِ القسم - أو المُقْسِم- ونصرِ المظلوم، وإِجابةِ الدَّاعي، وَإِفشاءِ السلام، ونهانا عن خواتيم الذهب، أو عن تختُّمٍ بالذهب، وعن شُربٍ بالفضة، وعن المياثِر، وعن القَسِّيِّ، وعن لُبْس الحرير، والإِسْتَبْرَقِ والديباج» . وفي رواية: «وإِنشادِ الضَّالَّة» .\nزاد في أخرى: «وعن الشُّرْبِ في الفضة، فإنَّه مَن شَرِبَ فيها في الدنيا، لم يشرب فيها في الآخرة»، وقال: «إِبرار المقسِم» من غير شك.\nوفي أخرى: «رَدّ السلام»، بدل: «إِفشاء السلام»، وقال: «نهانا عن خاتم الذهب، أو عن حَلْقَةِ الذَّهَبِ» .\nوفي أخرى: «وإِبرارِ القسم» .\nوفي أخرى: «ونهانا عن خاتم الذهب، وعن آنيةِ الفضة» .\nوفي أخرى: «وعن المياثر الحُمْرِ» .\nوأخرجه البخاري ومسلم، وأخرج الترمذي [الرواية] الأولى.\nوفي رواية النسائي قال: «أمرنا رسولُ الله - ﷺ- بسبع: أمرنا باتِّباع ⦗٥٢٩⦘ الجنائز، وعيادةِ المريض، وتشميتِ العاطس، وإجابةِ الدَّاعي، ونصرِ المظلوم، وإِبرارِ القسم، وردِّ السلام» .\nوله في أخرى قال: «أمرنا رسولُ الله - ﷺ- بسبع، ونهانا عن سبع، أمرنا بعيادةِ المريض، وتشميتِ العاطس، وإِبرارِ القسم، ونُصْرَةِ المظلوم، وإِفشاءِ السلام، وإِجابةِ الدَّاعي، واتِّباع الجنائز، ونهانا عن خواتيم الذهب، وعن آنيةِ الفضة، وعن المياثِر، وعن القَسِّيَّةِ، والإِسْتَبْرَقِ، والحريرِ، والديباجِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إبرار القَسَم) القَسَم: اليمين، والمُقْسِم: الحالف، وإبراره: تصديقه وأن لا يُحنِثَه.\n(القَسِّيِّ): ثياب منسوجة من كَتان وإبْرَيسم مُضَلَّعة، كانت تجيء مِصْر من قرية تسمى القَسّ، فنسبت إليها. ⦗٥٣٠⦘\n(الإسْتَبْرَق): ما غَلُظَ من الدِّيباج.\n_________\n(١) رواه البخاري ١٠ / ٢٦٦ في اللباس، باب خواتيم الذهب، وباب لبس القسي، وباب الميثرة الحمراء، وفي الجنائز، باب الأمر باتباع الجنائز، وفي المظالم، باب نصر المظلوم، وفي النكاح، باب حق إجابة الوليمة، وفي الأشربة، باب آنية الفضة، وفي المرضى، باب وجوب عيادة المرضى، وفي الأدب، باب تشميت العاطس إذا حمد الله، وفي الاستئذان، باب إفشاء السلام، وفي الأيمان والنذور، باب قول الله تعالى: ﴿وأقسموا بالله جهد أيمانهم﴾، ومسلم رقم (٢٠٦٦) في اللباس، باب تحريم استعمال إناء الذهب والفضة على الرجال والنساء ...، والترمذي رقم (٢٨١٠) في الأدب، باب ما جاء في كراهية لبس المعصفر للرجل، والنسائي ٤ / ٥٤ في الجنائز، باب الأمر باتباع الجنائز، وفي الأيمان والنذور، باب إبرار القسم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم","vol":"6","page":528},{"text":"٤٧٣٥ - (ت) علي بن أبي طالب - ﵁ -: قال: قال رسول الله - ﷺ-: «للمسلم على المسلم ستّ بالمعروف: يُسلِّم عليه إِذا لقيَه، ويُجيبه إِذا دعاه، ويُشَمِّتُه إِذا عطس، ويعُودُه إِذا مرض، ويَتْبَع جنازَته إِذا مات، ويحبُّ له ما يحبُّ لنفسه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٣٧) في الأدب، باب ما جاء في تشميت العاطس، وفي سنده الحارث الأعور، وهو ضعيف، ولكن للحديث شواهد يرقى بها، وقال الترمذي: هذا حديث حسن، وقد روي من غير وجه عن النبي ﷺ، وقال: وفي الباب عن أبي هريرة وأيوب والبراء وابن مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٨٨) (٦٧٣) قال: حدثنا أبو سعيد، قال: حدثنا إسرائيل. وفي (١/٨٩) (٦٧٤) قال: حدثنا حسين، قال: حدثنا إسرائيل. والدارمي (٢٦٣٦) قال: أخبرنا عبيد الله، عن إسرائيل. وابن ماجة (١٤٣٣) قال: حدثنا هناد بن السري، قال: حدثنا أبو الأحوص والترمذي (٢٧٣٦) قال: حدثنا هناد، قال: حدثنا أبو الأحوص\nكلاهما - إسرائيل، وأبو الأحوص - عن أبي إسحاق، عن الحارث، فذكره.\nوقال الترمذي: هذا حديث حسن، وقد روي من غير وجه عن النبي -ﷺ-، وقد تكلم بعضهم في الحارث الأعور.","vol":"6","page":530},{"text":"٤٧٣٦ - (ت) أَنَس بن مالك - ﵁ -: قال: «كان رسولُ الله - ﷺ- يعودُ المريض، ويشهدُ الجنازة، ويركبُ الحمار، ويجيب دعوة العبد، وكان يومَ بني قُرَيْظَةَ على حمار مخطوم بحَبْل من لِيف، عليه إِكافُ ليف» . أَخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَخْطُوم): له خِطَام، وهو حبل يكون في أنف الدابة تُقَاد به.\n_________\n(١) رقم (١٠١٧) في الجنائز، باب رقم (٣٢)، ورواه أيضًا ابن ماجة رقم (٤١٧٨) في الزهد، باب البراءة من الكبر والتواضع، وفي سنده مسلم بن كيسان الضبي الأعور، وهو ضعيف، وقال الترمذي: هذا حديث لا نعرفه إلا من حديث مسلم عن أنس، ومسلم الأعور يضعف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في الجنائز (٣٢) وأيضا في الشمائل (٤٨:٣) عن علي بن حجر، عن علي بن مسهر، وقال: لا نعرفه إلا من حديث مسلم، ومسلم يضعف. وابن ماجة في التجارات (٦٦:١) عن محمد بن الصباح، عن سفيان و(٦٦:١) عن عمرو بن رافع عن جرير.\nكلاهما عنه ببغضه: كان يجيب دعوة المملوك. وفي الزهد (١٦:٦) عن عمرو بتمامه عن مسلم بن كيسان الملائي الأعور الكوفي، فذكره.","vol":"6","page":530},{"text":"٤٧٣٧ - (خ د) أبو موسى الأشعري - ﵁ -: قال: قال رسول الله - ﷺ-: «أطْعِمُوا الجائع، وعُودُوا المريض، وَفُكُّوا العَانِيَ» . ⦗٥٣١⦘ أَخرجه البخاري، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فُكوا العاني) العاني: الأسير، وفكُّه: إطلاقه.\n_________\n(١) رواه البخاري ١٠ / ٩٧ في المرضى، باب وجوب عيادة المريض، وفي الجهاد، باب فكاك الأسير، وفي النكاح، باب حق إجابة الوليمة، وفي الأحكام، باب إجابة الحاكم الدعوة، وأبو داود رقم (٣١٠٥) في الجنائز، باب الدعاء للمريض بالشفاء عند العيادة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٩٤) قال: حدثنا وكيع، وعبد الرحمن، عن سفيان. وفي (٤/٤٠٦) قال: حدثنا يحيى بن سعيد، عن سفيان. والدارمي (٢٤٦٨) قال: أخبرنا محمد بن يوسف، عن سفيان. وعبد بن حميد (٥٥٤) قال: حدثنا عبيد الله بن موسى، عن سفيان، وإسرائيل. والبخاري (٤/٨٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. وفي (٧/٣١ و٩/٨٨) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد، عن سفيان. وفي (٧/٨٧) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وفي (٧/١٥٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وأبو داود (٣١٠٥) قال: حدثنا ابن كثير، قال: حدثنا سفيان. والنسائي في الكبرى تحفة الأشراف (٩٠٠١) عن قتيبة، عن أبي عوانة (ح) وعن محمود بن غيلان، عن وكيع، وبشر بن السري، عن سفيان.\nأربعتهم - سفيان، وإسرائيل، وجرير، وأبو عوانة - عن منصور، عن أبي وائل، فذكره.\n* الروايات مطولة ومختصرة.","vol":"6","page":530},{"text":"٤٧٣٨ - (ت) أبو ذر الغفاري - ﵁ -: قال: قال رسول الله - ﷺ-: «لا يَحْقِرَنَّ أحدُكم شيئًا من المعروف، وإِن لم يجد فلْيَلْقَ أَخَاهُ بوجه طليق، وَإِذا اشتَريتَ لحمًا، أو طبخْتَ قِدْرًا: فَأكثِرْ مَرَقَتَه، واغْرِفْ لجارك منه» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَلِيق) الوجه وطَلْق الوجه: إذا كان منبسطًا غير مُنْقَبِض.\n_________\n(١) رقم (١٨٣٤) في الأطعمة، باب ما جاء في إكثار ماء المرقة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، قال الترمذي: وقد رواه شعبة عن أبي عمران الجوني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٨٣٣) قال:حدثنا الحسين بن علي بن الأسود البغدادي. قال: حدثنا عمرو بن محمد العنقزي. قال: حدثنا إسرائيل، عن صالح بن رستم أبي عامر الخزاز، عن أبي عمران الجوني، عن عبد الله بن الصامت، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":531},{"text":"<span data-type=\"title\" id=toc-956>الفصل الثالث: في المجالسة وآداب المجلس</span>، وفيه ثمانية فروع\n<span data-type=\"title\" id=toc-957>الفرع الأول: في الجلوس بالطرق</span>\n٤٧٣٩ - (خ م د) أبو سعيد الخدري - ﵁ -: أَنَّ رسولَ اللهِ ⦗٥٣٢⦘ ﷺ- قال: «إِيَّاكُم والجلوسَ في الطُّرُقات، فقالوا: يا رسول الله، ما لنا من مجالسنا بُدّ، نتحدَّث فيها، فقال رسولُ الله - ﷺ-: فإِذا أَبيتُم إِلا المجلسَ فَأعْطُوا الطريقَ حقَّهُ، قالوا: وَمَا حَقُّ الطريق يا رسولَ الله؟ قال: غَضُّ البصرِ، وكَفُّ الأَذَى، وردُّ السلامِ، والأمرُ بالمعروفِ، والنهي عن المنكرِ» . أخرجه البخاري، ومسلم، وأبو داود (١) .\n_________\n(١) رواه البخاري ١١ / ٩ في الاستئذان، باب قول الله تعالى: ﴿يا أيها الذين آمنوا لا تدخلوا بيوتًا غير بيوتكم﴾، وفي المظالم، باب أفنية الدور والجلوس فيها والجلوس على الصعدات، ومسلم رقم (٢١٢١) في اللباس، باب النهي عن الجلوس في الطرقات، وأبو داود رقم (٤٨١٥) في الأدب، باب في الجلوس في الطرقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٦) قال: حدثنا عبد الرحمن، قال: حدثنا زهير بن محمد. وفي (٣/٤٧) قال: حدثنا عبد الملك، قال: حدثنا هشام. وعبد بن حميد (٩٥٨) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا هشام بن سعد. والبخاري (٣/١٧٣) قال: حدثنا معاذ بن فضالة، قال: حدثنا أبو عمر حفص بن ميسرة. وفي (٨/٦٣) قال: حدثنا عبد الله بن محمد، قال: أخبرنا أبو عامر، قال: حدثنا زهير. وفي الأدب المفرد (١١٥٠) قال: حدثنا محمد بن عبيد الله، قال: حدثنا الدراوردي. ومسلم (٦/١٦٥ و٧/٢ و٣) قال: حدثني سويد بن سعيد، قال: حدثني حفص بن ميسرة. (ح) وحدثناه يحيى ابن يحيى، قال: أخبرنا عبد العزيز بن محمد المدني. (ح) وحدثناه محمد بن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا هشام يعني ابن سعد. وأبو داود (٤٨١٥) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز يعني ابن محمد. أربعتهم - زهير بن محمد، وهشام بن سعد، وحفص بن ميسرة، وعبد العزيز بن محمد الدراوردي - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n* أخرجه أحمد (٣/٦١) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن زيد بن أسلم، عن رجل، عن أبي سعيد، فذكره.","vol":"6","page":531},{"text":"٤٧٤٠ - (د) أبو هريرة - ﵁ -: عن النبيِّ - ﷺ- في هذه القصة، قال: «وإِرْشَادُ السبيل» . أخرجه أبو داود، عقيب حديث أبي سعيد الخدري هكذا (١) .\n_________\n(١) رقم (٤٨١٦) في الأدب، باب في الجلوس في الطرقات، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨١٦) قال: حدثنا مسدد، قال: حدثنا بشر يعني ابن المفضل، قال: حدثنا عبد الرحمن بن إسحاق، عن سعيد المقبري، فذكره.","vol":"6","page":532},{"text":"٤٧٤١ - (د) عمر بن الخطاب - ﵁ -: عن النبيِّ - ﷺ- في هذه القصة، قال: «وتُغيثُوا الملْهُوف، وتَهْدُوا الضَّال» . أخرجه أبو داود عقيب حديث أبي هريرة هكذا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الملهوف): المظلوم يستغيث.\n_________\n(١) رقم (٤٨١٧) في الأدب، باب في الجلوس في الطرقات، وفي سنده ابن جحير العدوي، وهو مجهول لم يسم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرج حديث ابن حجير: أبو داود (٤٨١٧) قال: حدثنا الحسن بن عيسى النيسابوري قال: أخبرنا ابن المبارك، قال: أخبرنا جرير بن حازم، عن إسحاق بن سويد، عن ابن حجير العدوي، فذكره.","vol":"6","page":532},{"text":"٤٧٤٢ - (م) أبو طلحة - ﵁ - قال: «كُنَّا قُعُودا بالأفنِية نتحدَّث، فجاء رسولُ الله - ﷺ-، فقام علينا، فقال: ما لكم ولمجالس الصُّعُدات؟ اجتنبوا مَجالِسَ الصعدات، فقلنا: إِنَّما قعدنا لغير ما بأس، قعدنا نتذاكر، ونتحدّث، قال: إِمَّا لا، فأدُّوا حقَّها: غَضُّ البصر، وردّ السَّلام، وحُسْنُ الكلام» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأفنية) جمع فناء، وهو ساحة الدار.\n(الصُّعُدات) جمع صُعُد، وصُعُد، جمع صَعيد، والصعيد: التراب ووجه الأرض، مثل طريق وطُرُق وطرقات.\n(إما لا) يقال: افعل هذا إما لا، أصله: إن و«ما» زائدة والمعنى: إلا تفعل هذا فافعل هذا، وقد أمالوا فقالوا: إمالا.\n_________\n(١) رقم (٢١٦١) في السلام، باب من حق الجلوس على الطريق رد السلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٠) قال: حدثنا عفان، قال: حدثنا عبد الواحد. ومسلم (٧/٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان، قال: حدثنا عبد الواحد بن زياد. والنسائي في الكبرى تحفة الأشراف (٣٧٧٦) عن محمد بن إبراهيم، عن الفضل بن العلاء.\nكلاهما - عبد الواحد، والفضل- عن عثمان بن حكيم، عن إسحاق بن عبد الله بن أبي طلحة، عن أبيه، فذكره.","vol":"6","page":533},{"text":"٤٧٤٣ - (ت) البراء بن عازب - ﵁ -: «أَنَّ رسولَ الله - ﷺ- مرَّ بناس من الأنصار - وهم جُلُوس في الطريق - فقال: إِن كُنتم لابُدَّ فاعلين، فردُّوا السلام، وأعينوا المظلوم، واهدوا السَّبيل» . أخرجه الترمذي عن أبي إسحاق السَّبِيعي عن البراء، قال: ولم يسمعه منه (١) .\n_________\n(١) رقم (٢٧٢٧) في الاستئذان، باب ما جاء في المجالس على الطريق، وإسناده منقطع، لكن للحديث شواهد بمعناه، فهو بها حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٢٨٢) قال: حدثنا عفان. وفي (٤/٢٩١) قال: حدثنا محمد بن جعفر، وعفان. وفي (٤/٢٩١، ٣٠١) قال: حدثنا أبو سعيد. والدارمي (٢٦٥٨) قال: أخبرنا أبو الوليد الطيالسي. والترمذي (٢٧٢٦) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود.\nخمستهم - عفان، وابن جعفر، وأبو سعيد، وأبو الوليد، وأبو داود - قالوا: حدثنا شعبة.\n٢- وأخرجه أحمد (٤/٢٨٢) قال: حدثنا حسين بن محمد. وفي (٤/٢٩١) قال: حدثنا أسود. وفي (٤/٢٩٣) قال: حدثنا يحيى بن آدم. ثلاثتهم - حسين، وأسود، ويحيى - قالوا: حدثنا إسرائيل.\nكلاهما - شعبة، وإسرائيل - عن أبي إسحاق، فذكره، وقال الترمذي: هذا حديث حسن غريب.","vol":"6","page":533},{"text":"<span data-type=\"title\" id=toc-958>الفرع الثاني: في التناجي</span>\n٤٧٤٤ - (خ م ط د) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا كانَ ثلاثة فلا يَتَنَاجى (١) اثنانِ دونَ الثالثِ» . أخرجه البخاري، ومسلم، والموطأ.\nوعند مسلم: «دون واحد» .\nوللموطأ قال عبد الله بنُ دينار: «كنت أنا وابن عمر عند دار خالد بن عُقْبة التي بالسوق، فجاء رجل يريد أن يناجيَه وليس مع ابن عمر رجل غيري، فدعا ابن عمر رجلًا آخر، حتى كنا أربعة، فقال لي وللرجل الثالث الذي دعا: استأخرا شيئًا، فإني سمعتُ رسولَ الله - ﷺ- يقول: لا يَتَناجَ اثنان دون واحد» .\nوأخرجه أبو داود عقيب حديث أخرجه عن ابن مسعود، فقال: عن ابن عمر مثلُهُ. وقال: قال أبو صالح: «فقلتُ لابن عمر: فأربعة؟ قال: لا يضرُّك» (٢) . ⦗٥٣٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَتَنَاجى) المُناجاة: المحادثة سرًّا من الحاضرين.\n_________\n(١) وهو نفي، ومعناه النهي، وفي بعض النسخ بجيم فقط بلفظ النهي.\n(٢) رواه البخاري ١١ / ٦٨ و٦٩ في الاستئذان، باب لا يتناجى اثنان دون الثالث، ومسلم رقم (٢١٨٣) في السلام، باب تحريم مناجاة الاثنين دون الثالث، والموطأ ٢ / ٩٨٨ و٩٨٩ في الكلام، باب ما جاء في مناجاة اثنين دون واحد، وأبو داود رقم (٤٨٥٢) في الأدب، باب في التناجي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «إذا كان ثلاثة، فلا يتناجى اثنان دون واحد» .\nأخرجه مالك الموطأ صفحة (٦١١) . والحميدي (٦٤٦) قال: حدثنا سفيان، قال: حدثنا عبد الله بن عمر. وأحمد (٢/١٧) (٤٦٦٤) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٣٢) (٤٨٧٤) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٤٥) (٥٠٤٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت أيوب بن موسى. وفي (٢/١٢١) (٦٠٢٤) قال: حدثنا علي بن عياش، قال: حدثنا شعيب بن أبي حمزة. وفي (٢/١٢٣) (٦٠٥٧) قال: حدثنا يونس. قال: حدثنا ليث. وفي (٢/١٢٦) (٦٠٨٥) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد، عن أيوب. وفي (٢/١٤١) (٦٢٧٠) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. وفي (٢/١٤٦) (٦٣٣٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب. والبخاري (٨/٨٠) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٨/٨٠) والأدب المفرد (١١٦٨) قال: حدثنا إسماعيل، قال: حدثني مالك. ومسلم (٧/١٢) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر وابن نمير. (ح) وحدثنا ابن نمير، قال: (ح) وحدثنا محمد بن المثنى وعبيد الله بن سعيد. قالا: حدثنا يحيى، وهو ابن سعيد. كلهم عن عبيد الله. (ح) وحدثنا قتيبة وابن رمح، عن الليث بن سعد (ح) وحدثنا أبو الربيع وأبو كامل. قالا: حدثنا حماد، عن أيوب. (ح) وحدثنا ابن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت أيوب بن موسى. ثمانيتهم - مالك، وعبد الله بن عمر، وعبيد الله بن عمر، وابن إسحاق، وأيوب بن موسى، وشعيب، وليث، وأيوب بن أبي تميمة - عن نافع، فذكره.\nوبلفظ «نهى رسول الله -ﷺ- أن يتناجى اثنان دون الثالث» .\nأخرجه الحميدي (٦٤٥) قال: حدثنا سفيان وصالح بن قدامة الجمحي المدني. وأحمد (٢/٩) (٤٥٦٤) قال: حدثنا سفيان. وفي (٢/٦٠) (٥٢٥٨) قال: حدثنا وكيع. عن سفيان. وفي (٢/٦٠) (٥٢٥٨) و(٢/٦٢) (٥٢٨١) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٢/٧٣) (٥٤٢٥) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (٢/٧٩) (٥٥٠١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، وابن ماجة (٣٧٧٦) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان بن عيينة.\nخمستهم - سفيان بن عيينة، وصالح بن قدامة، وسفيان الثوري، وعبد العزيز، وشعبة - عن عبد الله ابن دينار، فذكره. وعن القاسم بن محمد، أن ابن عمر قال ليحيى بن حبان: أما ترون القتل شيئا. وقد قال رسول الله -ﷺ-: «لا يتناجى اثنان دون الثالث» .\nأخرجه الحميدي (٦٤٧) قال: حدثنا سفيان، عن يحيى بن سعيد، عن القاسم بن محمد، فذكره.\nوعن يحيى بن حبان، أنه كان مع عبد الله بن عمر، وأن عبد الله بن عمر قال له في الفتنة: لا ترون القتل شيئا؟ قال رسول الله -ﷺ- للثلاثة: «لا ينتجي اثنان دون صاحبهما» .\nأخرجه أحمد (٢/٣٢) (٤٨٧١) قال: حدثنا يزيد، قال: أخبرنا يحيى، يعني بن سعيد، عن محمد ابن يحيى بن حبان أخبره، أن رجلا أخبره عن أبيه يحيى، فذكره.\n* أخرجه أحمد (٢/٢) (٤٤٥٠) قال: حدثنا هشيم، عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، عن ابن عمر، قال: قال رسول الله -ﷺ-: «إذا كنتم ثلاثة، فلا يتناج اثنان دون واحد» .\nوعن أبي صالح، عن ابن عمر. قال: قال رسول الله -ﷺ-: «إذا كنتم ثلاثة، فلا يتناجين اثنان دون صاحبهما» .\nأخرجه أحمد (٢/١٨) (٤٦٨٥) قال: حدثنا يحيى. وفي (٢/٤٣) (٥٠٢٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٤١) (٦٢٦٤) قال: حدثنا إسحاق بن يوسف. والبخاري في الأدب المفرد (١١٧٠) قال: حدثني عمر بن حفص، قال: حدثني أبي. وأبو داود (٤٨٥٢) قال: حدثنا مسدد، قال: حدثنا عيسى بن يونس.\nخمستهم - يحيى، وشعبة، وإسحاق، وحفص بن غياث، وعيسى - عن الأعمش، عن أبي صالح، فذكره.\n* أخرجه البخاري في الأدب المفرد (١١٧٢) قال: حدثنا قبيصة، قال: حدثنا سفيان، عن الأعمش، عن أبي صالح، عن ابن عمر. قال: إذا كانوا أربعة فلا بأس.\nوعن سعيد المقبري. قال: جلست إلى ابن عمر، ومعه رجل يحدثه، فدخلت معهما، فضرب بيده صدري. وقال: أما علمت أن رسول الله -ﷺ- قال: «إذا تناجى اثنان، فلا تجلس إليهما حتى تستأذنهما.» .\nأخرجه أحمد (٢/١١٤) (٥٩٤٩) قال: حدثنا سريج. وفي (٢/١٣٨) (٦٢٢٥) قال: حدثنا نوح.\nكلاهما - سريج، ونوح - عن عبد الله، عن سعيد المقبري، فذكره.","vol":"6","page":534},{"text":"٤٧٤٥ - (د خ م ت) عبد الله بن مسعود - ﵁ -: قال: قال رسول الله - ﷺ-: «لا يَنْتَجي (١) اثنان دون صاحبهما، فَإِن ذلك يُحْزِنُهُ» . أخرجه أبو داود.\nوهذا هو الحديث الذي جعل حديث ابن عمر مثله.\nوفي رواية البخاري ومسلم: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا كنتم ثلاثة فلا يتناجى (١) اثنان دون الآخر، حتى تختلطوا بالناس، من أجل أن ذلك يُحْزِنُه، ولا تُبَاشِرُ المرأةُ المرأةَ فتصفها لزوجها كأنه ينظر إِليها» .\nوفي رواية الترمذي: «إِذا كنتم ثلاثة فلا يَنْتَجي (١) اثنان دون صاحبهما» .\nوفي أخرى: «لا يتناجى (١) اثنان دون الثالث، فإن ذلك يُحْزِنُه» (٢) .\n_________\n(١) وهو نفي بمعنى النهي، وفي بعض النسخ: بجيم فقط بلفظ النهي.\n(٢) رواه البخاري ١١ / ٦٩ في الاستئذان، باب إذا كانوا أكثر من ثلاثة فلا بأس بالمسارة والمناجاة، ومسلم رقم (٢١٨٤) في السلام، باب تحريم مناجاة الاثنين دون ثالث بغير رضاه، وأبو داود رقم (٤٨٥١) في الأدب، باب في التناجي، والترمذي رقم (٢٨٢٧) في الأدب، باب ما جاء لا يتناجى اثنان دون ثالث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٩) قال: حدثنا سفيان، عن الأعمش. وأحمد (١/٣٧٥) (٣٥٦٠) قال: حدثنا إسحاق، قال: حدثنا الأعمش. وفي (١/٤٢٥) (٤٠٣٩) قال: حدثنا أبومعاوية، قال: حدثنا الأعمش وفي (١/٤٢٥) (٤٠٤٠) قال: حدثنا أبو معاوية، وابن نمير، قالا: حدثنا الأعمش. وفي (١/٤٣٠) (٤٠٩٣) قال: حدثنا يحيى، عن سفيان، عن الأعمش. وفي (١/٤٣١) (٤١٠٦) قال: حدثنا وكيع، قال: حدثنا الأعمش. وفي (١/٤٣٨) (٤١٧٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن منصور. وفي (١/٤٤٠) (٤١٩٠) قال: حدثنا عبد الرحمن ابن مهدي، قال: حدثنا سفيان، عن منصور، والأعمش، وفي (١/٤٤٠) (٤١٩١)، و(١/٤٦٢) (٤٤٠٧) و(١/٤٦٤) (٤٤٢٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان. وفي (١/٤٦٠) (٤٣٩٥) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن زيد، عن عاصم بن أبي النجود. وفي (١/٤٦٥) (٤٤٣٦) قال: حدثنا أسود بن عامر، قال: حدثنا أبو بكر، عن عاصم، والدارمي (٢٦٦٠) قال: أخبرنا عبيد الله بن موسى، عن الأعمش. والبخاري (٨/٨٠) وفي الأدب المفرد (١١٧١) قال:حدثنا عثمان، قال: حدثنا جرير، عن منصور. وفي الأدب المفرد (١١٦٩) قال: حدثنا عمر بن حفص، قال: حدثنا أبي، قال: حدثنا الأعمش. ومسلم (٧/١٢) قال: حدثنا أبو بكر ابن أبي شيبة، وهناد بن السري، قالا: حدثنا أبو الأحوص، عن منصور (ح) وحدثنا زهير بن حرب، وعثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال الآخران: حدثنا جرير، عن منصور. وفي (٧/١٣) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وابن نمير، وأبو كريب، قال يحيى: أخبرنا، وقال الآخرون: حدثنا أبو معاوية، عن الأعمش. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان.\nكلاهما - عن الأعمش - وأبو داود (٤٨٥١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، عن الأعمش. (ح) وحدثنا مسدد، قال: حدثنا عيسى بن يونس، قال: حدثنا الأعمش. وابن ماجه (٣٧٧٥) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو معاوية، ووكيع، عن الأعمش والترمذي (٢٨٢٥) قال: حدثنا هناد، قال: حدثنا أبو معاوية، عن الأعمش. (ح) وحدثني ابن أبي عمر، قال: حدثنا سفيان، عن الأعمش.\nثلاثتهم - سليمان الأعمش،ومنصور، وعاصم بن أبي النجود - عن شقيق أبي وائل، فذكره.","vol":"6","page":535},{"text":"<span data-type=\"title\" id=toc-959>الفرع الثالث: في القيام للداخل</span>\n٤٧٤٦ - (ت) أنس بن مالك - ﵄ -: قال: «لم يكن ⦗٥٣٦⦘ شخص أحبَّ إِليهم من رسول الله - ﷺ-، وكانوا إِذا رَأَوْه لم يقوموا، لما يعلمون من كراهيته لذلك» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٥٥) في الأدب، باب ما جاء في كراهية قيام الرجل للرجل، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٣٢) قال: حدثنا عبد الرحمن بن مهدي، وفي (٣/١٣٤) قال: حدثنا أبو كامل. وفي (٣/١٥١) قال: حدثنا عبد الصمد. وفي (٣/٢٥٠) قال: حدثنا عفان. والبخاري في الأدب المفرد (٩٤٦) قال: حدثنا موسى بن إسماعيل. والترمذي (٢٧٥٤) وفي الشمائل (٣٣٥) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا عفان.\nخمستهم - عن حماد بن سلمة، عن حميد - فذكره.\n* وفي رواية أبي كامل عند أحمد (٣/١٣٤) قال: حدثنا حماد، مرة عن ثابت عن أنس، ومرة عن حميد عن أنس.\n* وقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه.","vol":"6","page":535},{"text":"٤٧٤٧ - (د) أبو أمامة الباهلي - ﵁ -: قال: «خرج علينا رسولُ الله - ﷺ- مُتَوَكِّئًا على عصى، فقمنا إِليه. فقال: لا تقوموا كما يقوم الأعاجم، يعظِّم بعضهم بعضًا» .\nأخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٣٠) في الأدب، باب في قيام الرجل للرجل، وإسناده ضعيف، ولكن معنى الحديث صحيح، فقد روى مسلم في \" صحيحه \" رقم (٤١٣) ... إن كدتم تفعلون فعل فارس والروم، يقومون على ملوكهم وهم قعود، فلا تفعلوا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٥٣)،وأبو داود (٥٢٣٠) قال: حدثنا أبو بكر بن أبي شيبة.\nكلاهما - أحمد بن حنبل، وأبو بكر بن أبي شيبة - قالا: حدثنا ابن نمير، قال: حدثنا مسعر، عن أبي العنبس، عن أبي العدبس، عن أبي مرزوق، عن أبي غالب، فذكره.\n* أخرجه أحمد (٥/٢٥٣) قال: حدثنا محمد بن عباد، قال: حدثنا سفيان، قال: حدثنا مسعر، عن أبي، عن أبي، عن أبي، منهم أبو غالب، عن أبي أمامة، فذكره. لم يذكر كناهم.\n* أخرجه أحمد (٥/٢٥٦) قال: حدثنا يحيى بن سعيد، عن مسعر، قال: حدثنا أبو العدبس، عن رجل أظنه أبا خلف، قال: حدثنا أبو مرزوق، قال: قال أبو أمامة، فذكره. ليس فيه أبو العنبس، ولا أبو غالب. وزاد فيه أبا خلف.\n* أخرجه ابن ماجة (٣٨٣٦) قال: حدثنا علي بن محمد، قال:حدثنا وكيع، عن مسعر، عن أبي مرزوق، عن أبي وائل، عن أبي أمامة الباهلي، فذكره.","vol":"6","page":536},{"text":"٤٧٤٨ - (د ت) أبو مجلز لاحق بن حميد السدوسي: قال: «خرج معاوية على ابن عامر، وعلى ابن الزبير - ﵃ - فقام ابن عامر، وجلس ابن الزبير، فقال معاويةُ لابن عامر: اجلس، فإني سمعتُ رسولَ الله - ﷺ- يقول: مَنْ أَحبَّ أن يَمْثُلَ لهُ الناسُ (١) قيامًا، فَليَتَبَوَّأ مَقْعَدَهُ من النار» . أخرجه أبو داود.\nوعند الترمذي قال: «خرج معاويةُ، فقام عبد الله بن الزبير، وابن صفوان، حين رَأَوْه، فقال: اجلسا، فإني سمعتُ رسولَ الله - ﷺ- يقول: مَن سرَّهُ أن يتَمثَّلَ له الرجالُ قيامًا فَلْيَتَبَوأْ مَقْعَدَهُ من النار» (٢) . ⦗٥٣٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَمْثُلَ) مَثَلَ الناس للأمير قيامًا: إذا قاموا بين يديه وعن جانبيه وهو جالس، نهي عنه لأن الباعث عليه الكبر وإذلال الناس.\n(فليتبوَّأ) تَبَوَّأ منزلًا: إذا اتخذه مقامًا.\n_________\n(١) في نسخ أبو داود المطبوعة: أن يمثل له الرجال.\n(٢) رواه أبو داود رقم (٥٢٢٩) في الأدب، باب في قيام الرجل للرجل، والترمذي رقم (٢٧٥٦) في الأدب، باب ما جاء في كراهية قيام الرجل للرجل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٩١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٩٣) قال: حدثنا إسماعيل. وفي (٤/١٠٠) قال: حدثنا مروان بن معاوية الفزاري. وعبد بن حميد (٤١٣) قال: أخبرنا أبو أسامة. والبخاري في الأدب المفرد (٩٧٧) قال: حدثنا آدم، قال: حدثنا شعبة. (ح) وحدثنا حجاج، قال: حدثنا حماد. وأبو داود (٥٢٢٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد والترمذي (٢٧٥٥) قال: حدثنا محمود بن غيلان، قال: حدثنا قبيصة، قال: حدثنا سفيان. (ح) وحدثنا هناد، قال: حدثنا أبو أسامة.\nستتهم - شعبة، وإسماعيل بن علية، ومروان، وأبو أسامة، وحماد، وسفيان - عن حبيب بن الشهيد، عن أبي مجلز لاحق بن حميد، فذكره.\nوقال الترمذي: هذا حديث حسن.","vol":"6","page":536},{"text":"<span data-type=\"title\" id=toc-960>الفرع الرابع: في الجلوس في مكان غيره</span>\n٤٧٤٩ - (خ م ت د) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يُقيمنَّ أحَدُكم رجلًا من مجلسه، ثم يجلسُ فيه، ولكن تَوَسَّعُوا وتَفَسَّحُوا، يَفْسَحِ اللهُ لكم» .\nوفي رواية نحوه، وفيه: «وكان ابن عمر إذا قام له رجل من مَجْلسه لم يَجْلسْ فيه» . وفي رواية: «لا يقيمُ أحدُكم أخاه من مجلسه، ثم يجلسُ فيه» .\nأخرج الأولى والثانية البخاري ومسلم، وأخرج الثانية والثالثة الترمذي.\nوفي رواية أبي داود قال: «جاء رجل إِلى رسولِ الله - ﷺ-، فقام له رجل آخرُ من مجلسه، فذهب ليجلس فيه، فنهاه رسولُ الله - ﷺ-» (١) .\n_________\n(١) رواه البخاري ١١ / ٥٢ و٥٣ في الاستئذان، باب لا يقيم الرجل الرجل من مجلسه، وباب ⦗٥٣٨⦘ إذا قيل لكم تفسحوا في المجالس فافسحوا، وفي الجمعة، باب لا يقيم الرجل أخاه يوم الجمعة، ويقعد مكانه، ومسلم رقم (٢١٧٧) في السلام، باب تحريم إقامة الإنسان من موضعه المباح الذي سبق إليه، والترمذي رقم (٢٧٥٠) و(٢٧٥١) في الأدب، باب ما جاء في كراهية أن يقام الرجل من مجلسه، وأبو داود رقم (٤٨٢٨) في الأدب، باب في الرجل يقوم للرجل من مجلسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢) (٤٨٧٤) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق، عن نافع، فذكره.\nوعن نافع، عن ابن عمر، عن النبي -ﷺ- قال: «لا يقيم الرجل الرجل من مقعده، ثم يجلس فيه. ولكن تفسحوا وتوسعوا» .\nأخرجه الحميدي (٦٦٤) قال: حدثنا سفيان، قال: حدثنا عبيد الله بن عمر. وأحمد (٢/١٦) (٤٦٥٩) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٢٢) (٤٧٣٥) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله بن عمر. وفي (٢/٣٢) (٤٨٧٤) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٤٥) (٥٠٤٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت أيوب بن موسى. وفي (٢/١٠٢) (٥٧٨٥) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله وفي (٢/١٢١) (٦٠٢٤) قال: حدثنا علي بن عياش، قال: حدثنا شعيب بن أبي حمزة. وفي (٢/١٣٤) (٦٠٦٢) قال: حدثنا يونس، قال: حدثنا ليث. وفي (٢/١٢٦) (٦٠٨٥) قال: حدثنا يونس، قال: حدثنا حماد،، يعني ابن زيد، عن أيوب. وفي (٢/١٤٩) (٦٣٧١) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وعبد بن حميد (٧٦٤) قال: حدثنا سعيد بن عامر، عن عبد الله بن عمر العمري. والدارمي (٢٦٥٦) قال: أخبرنا مسدد، قال: حدثنا بشر بن المفضل، قال: حدثنا عبيد الله. والبخاري (٢/١٠) قال: حدثنا محمد، قال: أخبرنا مخلد بن يزيد، قال: أخبرنا ابن جريج. وفي (٨/٧٥) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني مالك. وفي (٨/٧٥) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني مالك. وفي (٨/٧٥) قال: حدثنا خلاد بن يحيى، قال: حدثنا سفيان، عن عبيد الله. وفي الأدب المفرد (١١٤٠) قال: حدثنا الحميدي، قال: حدثنا ابن عيينة، قال: حدثنا عبيد الله بن عمر. وفي (١١٥٣) قال: حدثنا قبيصة، قال: حدثنا سفيان، عن عبيد الله. ومسلم (٧/٩ و١٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثني محمد بن رمح بن المهاجر، قال: أخبرنا الليث. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا عبد الله بن نمير. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا زهير بن حرب، قال: حدثنا يحيى، وهو القطان. (ح) وحدثنا ابن المثنى، قال: حدثنا عبد الوهاب، يعني الثقفي. كلهم عن عبيد الله. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر وأبو أسامة وابن نمير. قالوا: حدثنا عبيد الله. (ح) وحدثنا أبو الربيع وأبو كامل. قالا: حدثنا حماد، قال: حدثنا أيوب. (ح) وحدثني يحيى بن حبيب، قال: حدثنا روح. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق. كلاهما عن ابن جريج (ح) وحدثني محمد بن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك، يعني ابن عثمان. والترمذي (٢٧٤٩) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد، عن أيوب. وابن خزيمة (١٨٢٠) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وفي (١٨٢٢) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، عن عبيد الله.\nعشرتهم - عبيد الله بن عمر، وابن إسحاق، وأيوب بن موسى، وشعيب، والليث بن سعد، وأيوب بن أبي تميمة، وابن جريج، وعبد الله بن عمر، ومالك، والضحاك - عن نافع، فذكره. وعن سالم، عن ابن عمر، أن النبي -ﷺ- قال: «لا يقيمن أحدكم أخاه، ثم يجلس في مجلسه» .\nوكان ابن عمر إذا قام له رجل عن مجلسه، لم يجلس فيه.\nأخرجه أحمد (٢/٨٩) (٥٦٢٥) قال: حدثنا عبد الرزاق. ومسلم (٧/١٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى. والترمذي (٢٧٥٠) قال: حدثنا الحسن بن علي، قال: أخبرنا عبد الرزاق.\nكلاهما - عبد الرزاق، وعبد الأعلى - عن معمر، عن الزهري، عن سالم، فذكره.\nوعن نافع، عن ابن عمر، قال: «نهى النبي -ﷺ- أن يخلف الرجل في مجلسه، وقال: إذا رجع، فهو أحق به» . أخرجه أحمد (٢/٣٢) (٤٨٧٤) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق عن نافع، فذكره.","vol":"6","page":537},{"text":"٤٧٥٠ - (د) [أبو عبد الله - مولى لآل أبي بردة]: - عن سعيد بن أبي الحسن: قال: «جاء أبو بَكْرَةَ في شهادة، فقام له رجل من مجلسه، فأَبى أن يجلسَ فيه، وقال: إِنَّ رسولَ الله - ﷺ- نهى عن ذا [ونهى النبيُّ - ﷺ-] أن يمسح الرجلُ يده بثوب مَن لم يكْسُه» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٢٧) في الأدب، باب في الرجل يقوم للرجل من مجلسه، وأبو عبد الله مولى آل أبي بردة، مجهول، قال المنذري في \" مختصر سنن أبي داود \": قال أبو بكر البزار: وهذا الحديث لا نعلم أحدًا يرويه إلا أبو بكرة، ولا نعلم له إلا هذا الطريق، ولا نعلم أحدًا سمى هذا الرجل - يعني: أبا عبد الله مولى قريش - وإنما ذكرناه على ما فيه، لأنه لا يروى عن النبي ﷺ بهذا اللفظ إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٤) قال:حدثنا هشام بن القاسم. وفي (٥/٤٨) قال: حدثنا محمد بن جعفر، وحجاج. وأبو داود (٤٨٢٧) قال: حدثنا مسلم بن إبراهيم.\nأربعتهم - هاشم، وابن جعفر، وحجاج ومسلم - عن شعبة، عن عبد ربه بن سعيد، عن أبي عبد الله مولى لآل أبي موسى الأشعري، عن سعيد بن أبي الحسن، فذكره.\n* في رواية محمد بن جعفر وحجاج عن شعبة: عن عبد رب بن سعيد، وقال أحمد بن حنبل: وقال بهز: عبد ربه.","vol":"6","page":538},{"text":"٤٧٥١ - (م د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا قام أحدُكم من مجلس ثم رجعَ إِليه، فهو أحقُّ به» . أخرجه مسلم، وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٢١٧٩) في السلام، باب إذا قام من مجلسه ثم عاد فهو أحق به، وأبو داود رقم (٤٨٥٣) في الأدب، باب إذ قام من مجلسه ثم رجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٣) قال: حدثنا أبو كامل. قال: حدثنا زهير. وفي (٢/٢٨٣) قال:حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٣٤٢) قال: حدثنا عفان. قال: حدثنا حماد. وفي (٢/٣٨٩) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة ووهيب. وفي (٢/٤٤٦ و٤٤٧) قال: حدثنا وكيع، عن سفيان. وفي (٢/٤٨٣) قال:حدثنا سريج. قال: حدثنا أبو عوانة. وفي (٢/٥٢٧) قال: حدثنا عبد الصمد، قال: حدثنا حماد. وفي (٢/٥٣٧) قال: حدثنا هاشم وأبو كامل. قالا: حدثنا زهير. والدارمي (٢٦٥٧) قال: حدثنا أحمد بن عبد الله. قال: حدثنا زهير. والبخاري في الأدب المفرد (١١٣٨) قال: حدثنا خالد بن مخلد. قال: حدثنا سليمان بن بلال. ومسلم (٧/١٠) قال: حدثنا قتيبة بن سعيد. قال: أخبرنا أبو عوانة. (ح) وقال قتيبة أيضا: حدثنا عبد العزيز يعني ابن محمد. وأبو داود (٤٨٥٣) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. وابن ماجة (٣٧١٧) قال: حدثنا عمرو بن رافع. قال: حدثنا جرير. وابن خزيمة (١٨٢١) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا ابن أبي حازم. (ح) وحدثنا أحمد بن عبدة. قال: أخبرنا عبد العزيز،يعني الدراوردي. (ح) وحدثنا أبو بشر الواسطي. قال: حدثنا خالد، يعني ابن عبد الله. (ح) وحدثنا يوسف ابن موسى. قال: حدثنا جرير (ح) وحدثنا بشر بن معاذ. قال: حدثنا يزيد بن زريع. قال: حدثنا روح بن القاسم.\nجميعهم - زهير، ومعمر، وحماد بن سلمة، ووهيب، وسفيان، وأبو عوانة، وسليمان بن بلال، وعبد العزيز بن محمد الدراوردي، وجرير، وابن أبي حازم، وخالد بن عبد الله، وروح بن القاسم - عن سهيل بن أبي صالح، عن أبيه، فذكره.\nوبلفظ: «لا يقوم الرجل للرجل من مجلسه، ولكن افسحوا يفسح الله لكم. وإذا صنع خادم أحدكم طعاما فولي حره ومشقته، فليدعه فليأكل معه، فإن لم يدعه فليناوله منه. ومن باع مصراة فالمشتري بالخيار ثلاثة أيام، إن شاء ردها ورد معها صاعا من تمر» .\nأخرجه أحمد (٢/٣٣٨) قال: حدثنا يونس. وفي (٢/٤٨٣) قال: حدثنا سريج. وفي (٢/٥٢٣) قال: حدثنا عبد الملك بن عمرو.\nثلاثتهم - يونس، وسريج، وعبد الملك - قالوا: حدثنا فليح، عن أيوب بن عبد لرحمان بن صعصعة الأنصاري، عن يعقوب بن أبي يعقوب، فذكره.\n* في رواية يونس: «أيوب بن عبد الرحمن» . وفي رواية عبد الملك بن عمرو: «أيوب بن عبد الرحمن ابن أبي صعصعة» .\n* رواية يونس وعبد الملك بن عمرو مختصرة على أول الحديث.","vol":"6","page":538},{"text":"٤٧٥٢ - (ت) وهب بن حذيفة الغفاري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الرجلُ أحقُّ بمجلسه، فإِذا خرج لحاجته ثم عادَ، فهو أحق بمجلسه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٥٢) في الأدب، باب ما جاء إذا قام الرجل من مجلسه ثم رجع إليه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٢) قال: حدثنا هشام بن سعيد. وفي (٣/٤٢٢) قال: حدثنا عفان. والترمذي (٢٧٥١) قال: حدثنا قتيبة.\nثلاثتهم - هشام، وعفان، وقتيبة - عن خالد بن عبد الله الواسطي، عن عمرو بن يحيى بن عمارة، عن محمد بن يحيى بن حبان، عن عمه واسع بن حبان، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"6","page":538},{"text":"٤٧٥٣ - (د ت) جابر بن سمرة (١) - ﵄ -: قال: «كنا إِذا أتينا النبيَّ - ﷺ- جلس أحدُنا حيث ينتهي» . أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: جابر بن عبد الله، وهو خطأ.\n(٢) رقم (٤٨٢٥) في الأدب، باب في التحلق، ورواه أيضًا الترمذي رقم (٢٧٢٧) في الاستئذان، باب رقم (٢٩) وقال: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٩١) قال: حدثنا أسود بن عامر. وفي (٥/١٠٧) قال: حدثنا عبد الرحمن. والبخاري في الأدب المفرد (١١٤١) قال: حدثنا محمد بن الطفيل. وأبو داود (٤٨٢٥) قال: حدثنا محمد بن جعفر الوركاني، وهناد. والترمذي (٢٧٢٥) قال: حدثنا علي بن حجر. وعبد الله بن أحمد (٥/٩٨) قال: حدثني محمد بن سليمان بن حبيب، «لوين» .والنسائي في الكبرى تحفة الأشراف (٢١٧٣) عن هناد.\nسبعتهم - أسود، وعبد الرحمن، وابن الطفيل، ومحمد بن جعفر، وهناد، وعلي، ولوين - عن شريك، عن سماك بن حرب، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"6","page":539},{"text":"٤٧٥٤ - (د ت) عمرو بن شعيب - ﵀-: عن أبيه عن جده: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يُجْلَسُ بين رجلين إِلا بإِذنهما» .\nوفي رواية: «لا يحلُّ لرجل أن يُفَرِّق بين اثنين إِلا بإِذنهما» . أخرجه أبو داود، وأخرج الترمذي الثانية (١) .\n_________\n(١) رواه أبو داود رقم (٤٨٤٤) و(٤٨٤٥) في الأدب، باب في الرجل يجلس بين الرجلين بغير إذنهما، والترمذي رقم (٢٨٥٣) في الأدب، باب ما جاء في كراهية الجلوس بين الرجلين بغير إذنهما، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢١٣) (٦٩٩٩) قال: حدثنا عتاب، قال: حدثنا عبد الله. والبخاري في الأدب المفرد (١١٤٢) قال: حدثنا إبراهيم بن موسى، قال: حدثنا الفرات بن خالد. وأبو داود (٤٨٤٥) قال: حدثنا سليمان بن داود المهري، قال: أخبرنا ابن وهب والترمذي (٢٧٥٢) قال: حدثنا سويد، قال: أخبرنا عبد الله.\nثلاثتهم - عبد الله بن المبارك، والفرات، وابن وهب - عن أسامة بن زيد الليثي، عن عمرو بن شعيب، عن أبيه، فذكره.\n* وأخرجه أبو داود (٤٨٤٤) قال: حدثنا محمد بن عبيد، وأحمد بن عبدة، المعنى، قالا: حدثنا حماد، قال: حدثنا عامر الأحول، عن عمرو بن شعيب، قال ابن عبدة: عن أبيه، عن جده، أن رسول الله -ﷺ- قال: «لا يجلس بين رجلين إلا بإذنهما» .\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":539},{"text":"٤٧٥٥ - (د) أبو سعيد الخدري - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «خيرُ المجالس أوسَعُها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٢٠) في الأدب، باب في سعة المجلس من حديث عبد الرحمن بن أبي عمرة الأنصاري، عن أبي سعيد، وعبد الرحمن مجهول، قال الحافظ في \" التهذيب \": وما أظنه سمع من أبي سعيد الخدري، وهو ابن أخي عبد الرحمن بن أبي عمرة الأنصاري الثقة، لكن للحديث شاهد من حديث أنس عند الحاكم والبيهقي وغيرهما بسند ضعيف يتقوى به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٨) قال: حدثنا أبو عامر. وفي (٣/٦٩) قال: حدثنا أبو سعيد مولى بني هاشم. وعبد بن حميد (٩٨١) قال: حدثني عبد الله بن مسلمة القعنبي. والبخاري في الأدب المفرد (١١٣٦) قال: حدثنا عبد الله بن محمد قال: حدثنا أبو عامر العقدي. وأبو داود (٤٨٢٠) قال: حدثنا القعنبي.\nثلاثتهم - أبو عامر، وأبو سعيد، والقعنبي - قالوا: حدثنا عبد الرحمن بن أبي الموال، عن عبد الرحمن ابن أبي عمرة الأنصاري، فذكره.","vol":"6","page":539},{"text":"<span data-type=\"title\" id=toc-961>الفرع الخامس: في القعود وسط الحلقة</span>\n٤٧٥٦ - (د ت) أبو مجلز لاحق بن حميد السدوسي: «أَن رجلًا قعد وسطَ حَلْقة، فقال حذيفة: ملعون على لسان محمد - ﷺ- أو لعن الله ⦗٥٤٠⦘ على لسان محمد - ﷺ- من جلس وَسْطَ الحَلْقة» . أخرجه الترمذي.\nوفي رواية أبي داود مختصرًا: «أَنَّ رسولَ الله - ﷺ- لعن من جلس وَسْط الحَلْقة» (١) .\n_________\n(١) رواه أبو داود رقم (٤٨٢٦) في الأدب، باب الجلوس وسط الحلقة، والترمذي رقم (٢٧٥٤) في الأدب، باب ما جاء في كراهية القعود وسط الحلقة، وقال ابن معين: أبو مجلز لم يسمع من حذيفة، وقال الترمذي: هذا حديث حسن صحيح، وصححه الحاكم وأقره الذهبي، وحسن إسناده النووي في \" الرياض \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد (٥/٣٨٤) قال: حدثنا يحيى بن سعيد. وفي (٥/٣٩٨) قال: حدثنا محمد بن جعفر. (ح) وحجاج. وفي (٥/٤٠١) قال: حدثنا وكيع. والترمذي (٢٧٥٣) قال: حدثنا سويد، قال: أخبرنا عبد الله.\nخمستهم - يحيى، ومحمد، وحجاج، ووكيع، وعبد الله بن المبارك - عن شعبة.\n٢- وأخرجه أبو داود (٤٨٢٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبان.\nكلاهما - شعبة، وأبان - قالا: حدثنا قتادة، قال: حدثنا أبو مجلز لاحق بن حميد، فذكره.","vol":"6","page":539},{"text":"٤٧٥٧ - (م د) جابر بن سمرة - ﵁ -: قال: «دخل رسولُ الله - ﷺ- المسجد وهم حَلَق، فقال: مالي أراكم عِزِين» . أخرجه مسلم، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِزِين) جمع عِزَة، أي: حلقة حلقة، وجماعة جماعة.\n_________\n(١) رواه مسلم رقم (٤٣٠) في الصلاة، باب الأمر بالسكون في الصلاة، وأبو داود رقم (٤٨٢٣) في الأدب، باب في التحلق واللفظ له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"6","page":540},{"text":"٤٧٥٨ - () عائشة - ﵂ -: نحوه، وفيه: «وكان يحب الجماعة» . أخرجه رزين، ولم أجده في الأصول (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد رواه أبو داود عقب حديث جابر الذي قبله برقم (٤٨٢٤) في الأدب، باب في التحلق قبله، وقال: كأنه يحب الجماعة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٢٤) قال: حدثنا واصل بن عبد الأعلى، عن ابن فضيل، عن الأعمش بهذا، فذكره.","vol":"6","page":540},{"text":"<span data-type=\"title\" id=toc-962>الفرع السادس: في هيئة الجلوس</span>\n٤٧٥٩ - (د) عبد الله بن حسان العنبري: عن جَدَّتَيْهِ: صَفِيَّةَ ⦗٥٤١⦘ ودُحَيْبةَ ابنَتَيْ عُليْبَةَ - وكانتا رَبيبَتيْ قَيْلَةَ بنت مَخْرَمة، وكانت جدة أبيهما - «أنها أخبَرَتْهما: أنها رأتْ رسولَ الله - ﷺ- وهو قاعد القُرْفُصَاءَ: قالت: فلما رأيتُ رسولَ الله - ﷺ- المتخشِّع في الجلْسَةِ أُرْعِدْتُ من الفَرَق» . أخرجه أبو داود (١) .\nزاد رزين: «فقال: عليك السكينةَ، فسكن ذلك عني» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القُرْفُصاء): أن يقعد الرجل قِعْدة المُحْتَبي، ثم يضع يديه على ساقيه كأنه يَحْتَبي بهما.\n(المتخشع): هو الخاضع المُغتم الوجل.\n(الفَرَق): الفزع.\n_________\n(١) رقم (٤٨٤٧) في الأدب، باب في جلوس الرجل، وفي سنده مجاهيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (١١٧٨) قال: حدثنا موسى، وأبو داود (٤٨٤٧) قال: حدثنا حفص بن عمر وموسى بن إسماعيل. والترمذي في الشمائل (١٢٧) قال: حدثنا عبد بن حميد. قال: حدثنا عفان بن مسلم.\nثلاثتهم - موسى بن إسماعيل، وحفص بن عمر، وعفان بن مسلم - قالوا: حدثنا عبد الله بن حسان العنبري. قال: حدثتني جدتاي صفية بنت عليبة ودحيبة بنت عليبة، فذكرتاه.\n* في رواية عفان: عبد الله بن حسان، عن جدتيه ولم يسمهما.","vol":"6","page":540},{"text":"٤٧٦٠ - (د) عمرو بن الشريد - ﵀-: عن أبيه قال: مرَّ بي رسولُ الله - ﷺ- وأنا جالس هكذا قد وضعت يدي اليسرى خلف ظهري، واتَّكَأْتُ على ألية يدي، فقال: «أتقعد قعدة المغضوب عليهم» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٤٨) في الأدب، باب في الجلسة المكروهة، وفيه عنعنة ابن جريج، وهذا الحديث سقط من المطبوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٨٨) وأبو داود (٨٤٨) قالا - أحمد، وأبو داود- حدثنا علي بن بحر، قال: حدثنا عيسى بن يونس، قال: حدثنا ابن جريج، عن إبراهيم بن ميسرة، عن عمرو بن الشريد، فذكره. أخرجه أحمد (٤/٣٨٨) قال: حدثنا مكي بن إبراهيم، قال: حدثنا ابن جريج، قال: أخبرني إبراهيم ابن ميسرة، عن عمرو بن الشريد، أنه سمعه، يخبره عن النبي -ﷺ- أنه كان إذا وجد الرجل راقدا على وجهه ليس على عجزه شيء ركضه برجله. وقال: هي أبغض الرقدة إلى الله ﷿، هكذا بهذا اللفظ مرسلا. لم يقل عمرو بن الشريد عن أبيه.\nوأخرجه أحمد أيضا (٤/٣٩٠) قال: حدثنا روح، قال: حدثنا زكريا، قال: حدثنا إبراهيم بن ميسرة، أنه سمع عمرو بن الشريد يقول: بلغنا أن رسول الله -ﷺ- مر على رجل وهو راقد ... فذكره نحو حديث مكي بن إبراهيم.","vol":"6","page":541},{"text":"٤٧٦١ - (د) أبو سعيد الخدري - ﵁ - (١): أَنَّ رسولَ الله - ﷺ- «كان إِذا جلسَ احْتَبَى بيديه» . أخرجه ... (٢) .\n_________\n(١) كذا في الأصل: وفي المطبوع: عمرو بن الشريد، وهو خطأ.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أبو داود رقم (٤٨٤٦) في الأدب، باب في جلوس الرجل، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٤٦)، والترمذي في الشمائل (١٢٩) قالا: حدثنا سلمة بن شبيب، قال: حدثنا عبد الله بن إبراهيم المدني، قال: حدثنا إسحاق بن محمد الأنصاري، عن ربيع بن عبد الرحمن بن أبي سعيد، عن أبيه، فذكره.","vol":"6","page":542},{"text":"٤٧٦٢ - (د) أبو الدرداء - ﵁ -: قال: «كان رسولُ الله - ﷺ- إِذا جلس، وجلسنا حولَه فقام فأراد الرجوع: نَزَع نعليه - أو بعضَ ما يكون عليه - فيَعْرِف ذلك أصحابه فَيَثبُتُونَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٥٤) في الأدب، باب إذا قام من مجلس ثم رجع، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٥٤) قال: حدثنا إبراهيم بن موسى الرازي، قال: حدثنا مبشر الحلبي، عن تمام بن نجيح، عن كعب الإيادي، فذكره.","vol":"6","page":542},{"text":"<span data-type=\"title\" id=toc-963>الفرع السابع: في الجلوس في الشمس</span>\n٤٧٦٣ - (د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا كان أَحَدُكم في الفَيْءِ - وفي رواية: في الشمس - فَقَلَصَ عنه الظِّلُّ، فصار بعضُه في الشمس، وبعضه في الظل: فَلْيقُم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٢١) في الأدب، باب في الجلوس بين الظل والشمس، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٢١) قال: حدثنا ابن السرح، ومخلد بن خالد، قالا: حدثنا سفيان، عن محمد بن المنكدر، قال: حدثني من سمع أبا هريرة يقول، فذكره.","vol":"6","page":542},{"text":"٤٧٦٤ - (د) قيس بن أبي حازم: عن أبيه: «أنه جاء ورسولُ الله ⦗٥٤٣⦘ ﷺ- يخطب، فقام في الشمس، فأَمر به فَحُوِّلَ إِلى الظلِّ» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٢٢) في الأدب، باب في الجلوس بين الظل والشمس، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٦) قال: حدثنا يحيى بن سعيد. (ح) وحدثنا أسود بن عامر. قال: حدثنا هريم. وفي (٣/٤٢٧، ٤/٢٦٢) قال: حدثنا وكيع والبخاري في الأدب المفرد (١١٧٤) قال: حدثنا مسدد، قال: حدثنا يحيي. وأبو داود (٤٨٢٢) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن خزيمة (١٤٥٣) قال: حدثنا علي بن سعيد بن مسروق، قال: حدثنا وكيع.\nثلاثتهم - يحيى بن سعيد، وهريم، ووكيع - عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.\n* أخرجه أحمد (٣/٤٢٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن إسماعيل، عن قيس ابن أبي حازم، أن أباه جاء، ورسول الله -ﷺ- يخطب. فقعد في الشمس. قال: فأومأ إليه. أو قال: فأمر به أن يتحول إلى الظل. مرسل.","vol":"6","page":542},{"text":"<span data-type=\"title\" id=toc-964>الفرع الثامن: في صفة الجليس</span>\n٤٧٦٥ - (خ م) أبو موسى الأشعري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّمَا مَثَلُ الجليس الصالحُ والجليسُ السوءِ كحامِلِ المسك، ونافخِ الكِيْرِ، فحاملُ المسك: إِما أن يُحْذِيَكَ، وإِما أن تبتاع منه، وإِمَّا أن تجِدَ منه ريحًا طيِّبة، ونافخُ الكير: إِما أن يَحرقَ ثِيَابَكَ، وإِما أن تجد منه ريحًا خبيثَة» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكِير): منفاخ الحدَّاد، وكُورُه: المبني من الطين للنار.\n(يُحْذِيك): يُعْطِيك، من الحَذِيَّة، والحُذْيَا: العطيَّة.\n_________\n(١) رواه البخاري ٤ / ٢٧١ في البيوع، باب في العطاء وبيع المسك، وفي الذبائح، باب المسك، ومسلم رقم (٢٦٢٨) في البر، باب استحباب مجالسة الصالحين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٧٠) قال: حدثنا سفيان. وأحمد (٤/٤٠٤) قال: حدثنا سفيان. والبخاري (٣/٨٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. وفي (٧/١٢٥) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة. ومسلم (٨/٣٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة. (ح) وحدثنا محمد بن العلاء الهمداني، قال: حدثنا أبو أسامة.\nثلاثتهم - سفيان، وعبد الواحد بن زياد، وأبو أسامة - عن بريد بن عبد الله بن أبي بردة، عن أبي بردة، فذكره.\nعن أبي كبشة، قال: سمعت أبا موسى يقول على المنبر: قال رسول الله -ﷺ-: «مثل الجليس الصالح، كمثل العطار، إن لا يحذك، يعبق بك من ريحه، ومثل الجليس السوء، كمثل صاحب الكير» .\nأخرجه أحمد (٤/٤٠٨) قال: حدثنا عفان، قال: حدثنا عبد الواحد بن زياد، قال: حدثنا عاصم الأحول، عن أبي كبشة، فذكره.","vol":"6","page":543},{"text":"٤٧٦٦ - (د) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّما مَثَلُ الجليسِ الصَالحِ: مثلُ العَطَّارِ، إِمَّا أن يُحذيكَ، وَإِمَّا أن تَجِدَ ⦗٥٤٤⦘ مِنْهُ ريحًا طيبة، ومَثَلُ جليسِ السوءِ: كَمَثَلِ صاحبِ الكِير، إِمَّا أن يَحرِقَ ثيابكَ، وَإِمَّا أن تَجِدَ منه ريحًا خبيثة» . هذه الرواية ذكرها رزين (١) .\nوالذي ذكره أبو داود قال: قال رسول الله - ﷺ-: «مثل المؤمن الذي يقرأُ القرآن مثلُ الأْترُجَّة، رِيحهُا طيِّب، وطعمُها طيب، ومثلُ المؤمن الذي لا يقرأ القرآن، مثل التمرة، طعمها طيِّب، ولا ريح لها، ومثل الفاجرُ الذي يقرأ القرآن: كمثلِ الرَّيحانة، رِيحها طيب، وطعمُها مُرّ، ومثل الفاجر الذي لا يقرأ القرآن: كمثل الحنظلة، طعمها مُرّ، ولا ريحَ لها. ومثل الجليس الصالح: كمثل صاحب المسك، إِن لم يُصِبْكَ منه شيء أصابكَ من ريحه، ومثل الجليس السوء: كمثل صاحب الكير، إِن لم يصبك من سواده أصابك من دخانه» .\nوفي رواية لأبي داود عن أبي موسى عن النبي - ﷺ- بالكلام الأول إِلى قوله: «وطعمها مُرّ»، قال ابن معاذ: قال أنس في حديثه: «وكنا نتحدَّث: أنَّ مَثَل الجليس الصالح ...» وساق بقية الحديث. وفي رواية عن أنس عن النبي - ﷺ- قال: «مثل الجليس الصالح ...» فذكر نحوه. هكذا قال أبو داود (٢) .\n_________\n(١) وهي بمعنى الرواية التي تقدمت في حديث أبي موسى الذي قبله عند البخاري.\n(٢) رقم (٤٨٢٩) و(٤٨٣٠) و(٤٨٣١) في الأدب، باب من يؤمر أن يجالس، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٣١) قال: حدثنا عبد الله بن الصباح العطار، قال: حدثنا سعيد بن عامر، عن شبيل بن عزرة، فذكره.\nوالرواية الثانية: أخرجها أبو داود (٤٨٢٩) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا أبان، عن قتادة فذكره.\nوالرواية الثالثة: أخرجها أبو داود (٤٨٣٠) قال: حدثنا مسدد، قال: حدثنا يحيى. (ح) وحدثنا ابن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة، عن قتادة، عن أنس، عن أبي موسى الأشعري، فذكره.","vol":"6","page":543},{"text":"<span data-type=\"title\" id=toc-965>الفصل الرابع: في كتمان السر</span>\n٤٧٦٧ - (د) [ابن أخي جابر] عن جابر بن عبد الله - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «المجالسُ بالأمانة، إِلا ثلاثةَ: [مجالسَ] سَفْكُ دم حرام، أو فرج حرام، أو اقْتِطَاعُ مال بغير حق» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المجالس بالأمانة): هذا ندب إلى ترك إعادة ما يجري في المجلس من قول أو فعل، فكأن ذلك أمانة عند سامعه وناظره.\n_________\n(١) رقم (٤٨٦٩) في الأدب، باب في نقل الحديث، وابن أخي جابر مجهول، وفيه أيضًا عبد الله ابن نافع الصائغ المخزومي في حفظه لين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٤٢) قال: حدثنا سريج بن النعمان. وأبو داود (٤٨٦٩) قال: حدثنا أحمد ابن صالح.\nكلاهما - سريج، وابن صالح - عن عبد الله بن نافع، قال: أخبرني ابن أبي ذئب، عن ابن أخي جابر ابن عبد الله، فذكره.","vol":"6","page":545},{"text":"٤٧٦٨ - (د ت) جابر بن عبد الله - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا حَدَّث رجل رجلًا بحديث ثم التفت فهو أمانة» . أَخرجه أبو داود، والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٤٨٦٨) في الأدب، باب في نقل الحديث، والترمذي رقم (١٩٦٠) في البر والصلة، باب ما جاء أن المجالس أمانة، وفي سنده عبد الرحمن بن عطاء القرشي، فيه لين، لكن له شاهد من حديث أنس عن أبي يعلى، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٣٢٤) قال: حدثنا أبو عامر. وفي (٣/٣٧٩) قال: حدثنا يزيد، وأبو عامر. وأبو داود (٤٨٦٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم. والترمذي (١٩٥٩) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله بن المبارك.\nأربعتهم - أبو عامر، ويزيد، ويحيى بن آدم، وابن المبارك - عن ابن أبي ذئب.\n٢- وأخرجه أحمد (٣/٣٥٢) قال: حدثنا أبو سلمة الخزاعي، قال: حدثنا سليمان بن بلال.\nكلاهما - ابن أبي ذئب، وسليمان بن بلال - عن عبد الرحمن بن عطاء، عن عبد الملك بن جابر بن عتيك، فذكره.\n* أخرجه أحمد (٣/٣٩٤) قال: حدثنا موسى بن داود، قال: حدثنا سليمان بن بلال، عن عبد الرحمن ابن عطاء، عن ابني جابر، عن جابر بن عبد الله، فذكره.\nوقال الترمذي:حديث حسن، وإنما نعرفه من حديث ابن أبي ذئب.","vol":"6","page":545},{"text":"٤٧٦٩ - (خ م) أنس بن مالك - ﵁ -: قال: «أَتى عليَّ ⦗٥٤٦⦘ رسولُ الله - ﷺ- وأنا ألعبُ مع الغلمان، فسلَّم علينا وبعثني إِلى حاجة، فأبطأْتُ على أمِّي، فلما جئتُ قالت: ما حَبَسَكَ؟ قلت: بعثني رسولُ الله - ﷺ- في حاجة، قالت: ما حاجتُه؟ قلت: إِنهَا سِرّ، قالت: لا تُحَدِّثنَّ بسرِّ رسول الله - ﷺ- أحدًا، قال أنس: والله لو حدَّثتُ أحدًا لحدثتكَ يا ثابتُ» . هذه رواية مسلم.\nوله وللبخاري قال: «أسَرَّ إِليَّ رسولُ الله - ﷺ- سِرًّا، فما حدَّثتُ به ولا أمِّي» (١) .\nوفي أخرى قال: «أسَرَّ إِليَّ رسولُ الله - ﷺ- سِرًّا فما أَخبرتُ به أحدًا بعده، ولقد سألَتْني عنه أمُّ سُلَيْم، فما أخبرتُها به» (٢) .\n_________\n(١) هذه الرواية لم نجدها عندهما، ولعلها من زيادات الحميدي، وهي بمعنى التي بعدها.\n(٢) رواه البخاري ١١ / ٦٩ في الاستئذان، باب حفظ السر، ومسلم رقم (٢٤٨٢) في فضائل الصحابة، باب من فضائل أنس بن مالك ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٧٤) قال: حدثنا مؤمل. وفي (٣/٢٥٣) قال: حدثنا عفان، ومسلم (٧/١٦٠) قال: حدثنا أبو بكر بن نافع، قال: حدثنا بهز.\nثلاثتهم - قالوا: حدثنا حماد بن سلمة.\n٢- وأخرجه أحمد (٣/١٩٥) قال: حدثنا حجاج، وهاشم. وعبد بن حميد (١٢٧٠) قال: حدثنا هاشم ابن القاسم، والبخاري في الأدب المفرد (١١٥٤) قال: حدثنا أبو نعيم.\nثلاثتهم - قالوا: حدثنا سليمان بن المغيرة -.\n٣- وأخرجه أحمد (٣/٢٢٧) قال: حدثنا يونس، قال: حدثنا حبيب بن حجر.\n٤- وأخرجه عبد بن حميد (١٣٧٥) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا الحارث بن عبيد. وفي روايته قال: عن ثابت، وأبي عمران الجوني.\nأربعتهم - حماد، وسليمان، وحبيب، والحارث - عن ثابت، فذكره. وبنحوه: أخرجه أحمد (٣/١٠٩) قال: حدثنا ابن أبي عدي، ويزيد، وفي (٣/٢٣٥) قال: حدثنا محمد بن عبد الله الأنصاري.\nثلاثتهم - عن حميد الطويل، فذكره.\nوالرواية الثالثة: أخرجها أحمد (٣/٢١٩) قال: حدثنا عارم، والبخاري (٨/٨٠) قال: حدثنا عبد الله ابن صباح، ومسلم (٧/١٦٠) قال: حدثنا حجاج بن الشاعر قال: حدثنا عارم.\nكلاهما - عارم، وابن الصباح - قالا: حدثنا معتمر بن سليمان، قال: سمعت أبي، فذكره.","vol":"6","page":545},{"text":"<span data-type=\"title\" id=toc-966>الفصل الخامس: في التحاب والتواد</span>، وفيه سبعة فروع\n<span data-type=\"title\" id=toc-967>الفرع الأول: في الحث عليه</span>\n٤٧٧٠ - (م د ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ ⦗٥٤٧⦘ قال: «وَالذي نَفسي بِيدِهِ، لا تَدخلونَ الجنةَ حتى تُؤمِنُوا، ولا تُؤمِنوا (١) حتى تَحابُّوا، أَوَلا أدُلُّكم على شيء إِذا فعلتُمُوهُ تحاببتم؟ أَفْشُوا السلامَ بينَكم» . أخرجه مسلم، وأبو داود، والترمذي (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": هكذا هو في جميع الأصول والروايات، ولا تؤمنوا، بحذف النون من آخره، وهي لغة معروفة صحيحة، وقال ملا علي القاري: لعل حذف النون للمجانسة والازدواج.\n(٢) رواه مسلم رقم (٥٤) في الإيمان، باب بيان أنه لا يدخل الجنة إلا المؤمنون، وأن محبة المؤمنين من الإيمان، وأبو داود رقم (٥١٩٣) في الأدب، باب في إفشاء السلام، والترمذي رقم (٢٦٨٩) في الاستئذان، باب ما جاء في إفشاء السلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٣٩١) قال: حدثنا أسود. قال: حدثنا شريك. (ح) وحدثناه ابن نمير وفي (٢/٤٤٢، و٤٧٧) قال: حدثنا وكيع. وفي (٢/٤٩٥) قال: حدثنا ابن نمير. ومسلم (١/٥٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية ووكيع. (ح) وحدثني زهير بن حرب. قال: أنبأنا جرير. وأبو داود (٥١٩٣) قال: حدثنا أحمد بن أبي شعيب. قال: حدثنا زهير. وابن ماجة (٦٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع وأبو معاوية. وفي (٣٦٩٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية وابن نمير. والترمذي (٢٦٨٨) قال: حدثنا هناد. قال: حدثنا أبو معاوية. ستتهم - شريك، وعبد الله بن نمير، ووكيع، وأبو معاوية، وجرير بن عبد الحميد، وزهير - عن الأعمش.\n٢- وأخرجه أحمد (٢/٥١٢) قال: حدثنا أسود بن عامر. قال: حدثنا أبو بكر، عن عاصم.\nكلاهما - الأعمش، وعاصم بن أبي النجود - عن أبي صالح، فذكره.\nوعن عبد الرحمن بن يعقوب الجهني، عن أبي هريرة بلفظه.\nأخرجه البخاري في الأدب المفرد (٩٨٠) قال: حدثنا محمد بن عبيد الله. قال: حدثنا ابن أبي حازم. (ح) والقعنبي، عن عبد العزيز، عن العلاء بن عبد الرحمن بن يعقوب الجهني، عن أبيه، فذكره. وعن أبي ميمونة، عن أبي هريرة، قال: «قلت: يا رسول الله، إني إذا رأيتك طابت نفسي وقرت عيني، فأنبئني عن كل شيء؟ فقال: كل شيء خلق من ماء. قال: قلت: يا رسول الله، أنبئني عن أمر إذا أخذت به دخلت الجنة؟ قال: أفش السلام، وأطعم الطعام، وصل الأرحام، وقم بالليل والناس نيام، ثم ادخل الجنة بسلام» .\nأخرجه أحمد (٢/٢٩٥) قال: حدثنا يزيد. وفي (٢/٣٢٣) قال: حدثنا عفان وعبد الصمد. وفي (٢/٣٢٤) قال: حدثنا بهز وفي (٢/٤٩٣) قال: حدثنا عبد الصمد. أربعتهم - يزيد بن هارون، وعفان، وعبد الصمد، وبهز - عن همام قال: حدثنا قتادة، عن أبي ميمونة، فذكره.\nوبلفظ: «أفشوا السلام، وأطعموا الطعام، واضربوا الهام، تورثوا الجنان» .\nأخرجه الترمذي (١٨٥٤) قال: حدثنا يوسف بن حماد المعني البصري. قال: حدثنا عثمان بن عبد الرحمن الجمحي، عن محمد بن زياد، فذكره.\nوبلفظ: «والذي نفسي بيده لا تدخلوا الجنة حتى تسلموا، ولا تسلموا حتى تحابوا. وأفشوا السلام تحابوا. وإياكم والبغضة فإنها هي الحالقة. لا أقول لكم تحلق الشعر، ولكن تحلق الدين.» .\nأخرجه البخاري في الأدب المفرد (٢٦٠) قال: حدثنا إسماعيل بن أبي أويس. قال: حدثني أخي، عن سليمان بن بلال، عن إبراهيم بن أبي أسيد، عن جده، فذكره.","vol":"6","page":546},{"text":"٤٧٧١ - (خ م) النعمان بن بشير - ﵄ -: قال: قال رسول الله - ﷺ-: «مَثَلُ المؤمنين في تَوَادِّهم وتراحُمهم وتعاطُفهم: مثلُ الجسد، إِذا اشتكى منه عضو: تَدَاعَى له سائرُ الجسد بالسَّهَرِ والحُمِّى» .\nوفي رواية: «المؤمنون كرجل واحد، إِذا اشتكى رأسُه تداعى له سائر الجسد بالسهر والحمى» . أخرجه البخاري، ومسلم.\nولمسلم: «المسلمون كرجل واحد، إِن اشتكى عينُهُ اشتكى كُلُّه، وإِن اشتكى رأسُهُ اشتكى كُلُّه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَدَاعى له) تداعى البناء: إذا تبع بعضه بعضًا في الانهدام، كأن أجزاءه قد دعا بعضها بعضًا.\n_________\n(١) رواه البخاري ١٠ / ٣٦٦ في الأدب، باب رحمة الناس والبهائم، ومسلم رقم (٢٥٨٦) في البر والصلة، باب تراحم المؤمنين وتعاطفهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩١٩) قال: حدثنا سفيان، قال: حدثنا مجالد،وأحمد (٤/٢٦٨) قال: حدثنا أبو معاوية، عن الأعمش. وفي (٤/٢٧٠) قال: حدثنا يحيى بن سعيد، عن زكريا. وفي (٤/٢٧٠) قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٤/٢٧٠) قال: حدثنا إسحاق بن يوسف. قال: حدثنا زكريا. وفي (٤/٢٧٦) قال: حدثنا وكيع، قال: حدثنا الأعمش. والبخاري (٨/١١) قال: حدثنا أبو نعيم، قال: حدثنا زكريا ومسلم (٨/٢٠) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا زكريا. (ح) وحدثنا إسحاق الحنظلي، قال: أخبرنا جرير، عن مطرف. (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج، قالا: حدثنا وكيع، عن الأعمش. (ح) وحدثنا ابن نمير، قال: حدثنا حميد بن عبد الرحمن، عن الأعمش.\nأربعتهم - مجالد، والأعمش، وزكريا، ومطرف - عن الشعبي، فذكره.\n* أخرجه عبد الله بن أحمد (٤/٢٧٨،و٣٧٥) قال: حدثنا معاوية بن عبد الله بن معاوية بن عاصم بن المنذر بن الزبير، قال: حدثنا سلام أبو المنذر القاري، قال: حدثنا عاصم بن بهدلة، عن الشعبي، أو خيثمة، عن النعمان، فذكره.","vol":"6","page":547},{"text":"<span data-type=\"title\" id=toc-968>الفرع الثاني: في الإعلام بالمحبة</span>\n٤٧٧٢ - (د ت) المقدام بن معد يكرب (١) - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا أَحبَّ الرجلُ أَخَاهُ فَليُخْبِرْهُ أنَّهُ يُحبُّه» . أخرجه أبو داود، والترمذي (٢) .\n_________\n(١) في المطبوع: المقداد بن الأسود، وهو خطأ.\n(٢) رواه أبو داود رقم (٥١٢٤) في الأدب، باب إخبار الرجل الرجل بمحبته إليه، والترمذي رقم (٢٣٩٣) في الزهد، باب ما جاء في إعلام الحب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٣٠) والبخاري في الأدب المفرد (٥٤٢) قال:حدثنا مسدد وأبو داود (٥١٢٤) قال: حدثنا مسدد. والترمذي (٢/٢٣٩) قال: حدثنا بندار. والنسائي في عمل اليوم والليلة (٢٠٦) قال: أخبرنا شعيب بن يوسف.\nأربعتهم- أحمد ومسدد، وبندار، وشعيب - عن يحيى بن سعيد القطان، عن ثور بن يزيد، عن حبيب ابن عبيد، فذكره.","vol":"6","page":548},{"text":"٤٧٧٣ - (د) أنس بن مالك - ﵁ -: «أَن رجلًا كان عندَ رسولِ الله - ﷺ- فمرَّ رَجُل، فقال: يا رسولَ الله، إِني لأُحِبُّ هذا، فقال له رسولُ الله - ﷺ-: أعْلَمْتَه؟ قال: لا، قال: فأعلمه، فَلَحِقَه، فقال: إِني أُحِبُّكَ في الله، قال: أحبَّكَ اللهُ الذي أحْبَبْتني له» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٢٥) في الأدب، باب إخبار الرجل بمحبته إليه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/١٤٠) قال: حدثنا زيد بن الحباب. والنسائي في عمل اليوم والليلة (١٨٢) قال: أخبرني محمد بن عقيل النيسابوري، قال: حدثنا علي بن الحسين بن واقد.\nكلاهما - زيد، وعلي بن الحسين - عن الحسين بن واقد.\n٢- وأخرجه أحمد (٣/١٥٠) قال: حدثنا هاشم بن القاسم. وفي (٣/١٥٦) قال: حدثنا حسين، وخلف بن الوليد وأبو داود (٥١٢٥) قال: حدثنا مسلم بن إبراهيم.\nأربعتهم - هاشم، وحسين، وخلف، ومسلم - عن المبارك بن فضالة.\n٣- وأخرجه أحمد (٣/٢٤١) قال: حدثنا مؤمل، قال: حدثنا حماد.\nثلاثتهم - حسين بن واقد، ومبارك، وحماد - عن ثابت، فذكره.","vol":"6","page":548},{"text":"٤٧٧٤ - (ت) يزيد بن نعامة الضبي - ﵀-: قال: قال رسول الله - ﷺ-: «إِذا آخى (١) الرجلُ الرجلَ فليسألهُ عن اسمه، واسمِ أَبيهِ، ومِمَّنْ هو؟ فإنَّهُ أوصلُّ للمودة» . أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: إذا جاء، وهو خطأ.\n(٢) رقم (٢٣٩٤) في الزهد، باب ما جاء في إعلام الحب، من حديث سعيد بن سلمان - أو سليمان - الربعي، عن يزيد بن نعامة الضبي، وكلاهما لو يوثقهما غير ابن حبان، ويزيد بن نعامة الضبي، ⦗٥٤٩⦘ روايته عن النبي ﷺ مرسلة، فإنه لم يثبت أن له صحبة، وغلط البخاري في قوله: إن له صحبة، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، ولا نعرف ليزيد ابن نعامة الضبي سماعًا من النبي ﷺ، ويروى عن ابن عمر عن النبي ﷺ نحو هذا، ولا يصح إسناده، ورواه أيضًا ابن سعد في \" الطبقات \" والبخاري في \" التاريخ \" عن يزيد بن نعامة الضبي مرسلًا، ورواه البيهقي في \" شعب الإيمان \" من حديث ابن عمر، وفي إسناده ضعف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٩٢) مكرر، قال: حدثنا هناد وقتيبة قالا: حدثنا حاتم بن إسماعيل عن عمران بن مسلم القصير عن سعيد بن سلمان عن يزيد بن نعامة الضبي، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، ولا نعرف ليزيد بن نعامة سماعا من النبي -ﷺ-، ويروى عن ابن عمر عن النبي -ﷺ- نحو هذا ولا يصح إسناده.","vol":"6","page":548},{"text":"<span data-type=\"title\" id=toc-969>الفرع الثالث: في القصد في المحبة</span>\n٤٧٧٥ - (ت) أبو هريرة - ﵁ -: قال: «أحْبِبْ حبِيبَك هَوْنًا مَّا، عسى أن يكونَ بَغِيضَكَ يومًا مَّا، وأبْغِضْ بغيضَك هَوْنًا مَا عسى أن يكونَ حبيبَك يومًا ما» . أخرجه الترمذي (١)، وقال: أُراه رفعه. ⦗٥٥٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَوْنًا ما) الهَوْن: الرِّفْق والسكينة، المعنى: أحببه حُبًّا قصدًا ذا رِفْق، لا إفراط فيه، وأضافه إلى «ما» التي تفيد التقليل، أي: حبًّا قليلًا، أراد: اقتصد إذا أحببت وإذا أبغضت، فعسى أن يصير الحبيب بغيضًا، فلا تكون قد أسرفت في حُبّه فتندم على فعلك، وعسى أن يكون البغيض حبيبًا، فلا تكون قد أفرطت في بغضه فتستحي منه.\n_________\n(١) رقم (١٩٩٨) في البر والصلة، باب ما جاء في الاقتصاد في الحب والبغض، ورواه البخاري في \" الأدب المفرد \" رقم (١٣٢١)، وذكره السيوطي في \" الجامع الصغير \" وزاد نسبته للبيهقي في \" شعب الإيمان \" من حديث أبي هريرة، والطبراني من حديث ابن عمر، وابن عمرو، والدارقطني في \" الأفراد \"، وابن عدي، والبيهقي عن علي، والبخاري في \" الأدب المفرد \" والبيهقي في \" شعب الإيمان \" عن علي موقوفًا، قال الترمذي: هذا حديث غريب لا نعرفه بهذا الإسناد إلا من هذا الوجه، وقد روي هذا الحديث عن أيوب بإسناد غير هذا رواه الحسن بن أبي جعفر، وهو حديث ضعيف أيضًا بإسناد له عن علي عن النبي ﷺ، والصحيح عن علي موقوف قوله. أقول: وقد رواه البخاري في \" الأدب المفرد \" بمعناه عن عمر ﵁ رقم (١٣٢٢)، فهو موقوف صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول: أخرجه الترمذي (١٩٩٧) قال: حدثنا أبو كريب. قال: حدثنا سويد بن عمرو الكلبي، عن حماد بن سلمة، عن أيوب، عن محمد بن سيرين، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه بهذا الإسناد إلا من هذا الوجه. وقد روي هذا الحديث عن أيوب بإسناد غير هذا رواه الحسن بن أبي جعفر، وهو حديث ضعيف أيضا بإسناد له عن علي، عن النبي -ﷺ- والصحيح عن علي موقوف قوله.","vol":"6","page":549},{"text":"٤٧٧٦ - () عائشة - ﵂ -: قالت: سمعتُ رسولَ الله - ﷺ- يقول: «أحبب حبيبك هونًا مَا، عسى أن يكونَ بَغِيضَكَ يومًا مَا، وأبْغِضْ بغيضَك هَونًا مَا عسى أن يكونَ حبيبَك يومًا مَا» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ولم أجده، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين.","vol":"6","page":550},{"text":"<span data-type=\"title\" id=toc-970>الفرع الرابع: في الحب في الله</span>\n٤٧٧٧ - (م ط) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «يقولُ اللهُ تعالى يوم القيامة: أينَ المُتَحَابُّون بجلالي؟ اليومَ أُظِلُّهم في ظِلِّي يوم لا ظِلَّ إِلا ظِلِّي» . أخرجه مسلم، والموطأ (١) .\n_________\n(١) رواه مسلم رقم (٣٥٦٦) في البر والصلة، باب في فضل الحب في الله، والموطأ ٢ / ٩٥٢ في الشعر، باب ما جاء في المتحابين في الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه مالك الموطأ (٥٩٠)، وأحمد (٢/٢٣٧) قال: حدثنا عبد الرحمن، عن مالك. (ح) وروح، عن مالك. وفي (٢/٣٣٨) قال: حدثنا يونس. قال: حدثنا فليح. وفي (٢/٣٧٠) قال: حدثنا موسى بن داود. قال: حدثنا فليح وفي (٢/٥٢٣) قال: حدثنا عبد الملك بن عمرو وسريج. قالا: حدثنا فليح. وفي (٢/٥٣٥) قال: حدثنا روح. قال: حدثنا مالك. والدارمي (٢٧٦٠) قال: أخبرنا الحكم بن المبارك. قال: حدثنا مالك. ومسلم (٨/١٢) قال: حدثنا قتيبة بن سعيد، عن مالك ابن أنس فيما قرئ عليه.\nكلاهما - مالك، وفليح - عن عبد الله بن عبد الرحمن بن معمر أبي طوالة، عن أبي الحباب سعيد بن يسار، فذكره.","vol":"6","page":550},{"text":"٤٧٧٨ - (ت) معاذ بن جبل - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «قال اللهُ ﷿: المتحابُّونَ بجلالِ اللهِ يكونون يوم القيامةِ على منابِرَ من نُور، يَغْبِطُهم أهل الجمع» .\nوفي رواية قال: «المتحابُّون في جلالي لهم منابرُ من نُور، يغبِطهم النبيُّون والشهداءُ» . أخرج الثانية الترمذي (١)، والأُولى ذكرها رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَغْبِطُهم) الغِبْطَة: هو أن تشتهي لنفسك مثل ما يكون لغيرك من نعمة وثروة، من غير أن يزول عنه ما هو فيه، والحسد: أن تتمنى ما لغيرك بزوال نعمته.\n_________\n(١) رقم (٢٣٩١) في الزهد، باب ما جاء في الحب في الله، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال. قال الترمذي: وفي الباب عن أبي الدرداء، وابن مسعود، وعبادة ابن الصامت، وأبي هريرة، وأبي مالك الأشعري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٩٠) قال: حدثنا أحمد بن منيع، قال: حدثنا كثير بن هشام. قال: حدثنا جعفر بن برقان. قال: حدثنا حبيب بن أبي مرزوق، عن عطاء بن أبي رباح، عن أبي مسلم الخولاني، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.\nوله شاهد: عن أبي مسلم الخولاني، قال: دخلت مسجد حمص، فإذا فيه نحو من ثلاثين كهلا من أصحاب النبي -ﷺ- فإذا فيهم شاب أكحل العينين، براق الثنايا، ساكت فإذا امترى القوم في شيء أقبلوا عليه فسألوه، فقلت لجليس لي: من هذا؟ قال: هذا معاذ بن جبل، فوقع له في نفسي حب، فكنت معهم حتى تفرقوا، ثم هجرت إلى المسجد فإذا معاذ بن جبل قائم يصلي إلى سارية، فسكت لا يكلمني، فصليت ثم جلست فاحتبيت برداء لي، ثم جلس فسكت لا يكلمني، وسكتت لا أكلمه، ثم قلت: والله إني لأحبك. قال: فيم تحبني؟ قال: قلت: في الله ﵎. فأخذ بحبوتي، فجرني إليه هنية، ثم قال: أبشر إن كنت صادقا، سمعت رسول الله -ﷺ-، يقول: «المتحابون في جلالي لهم منابر من نور، يغبطهم النبيون والشهداء» .\nقال: فخرجت فلقيت عبادة بن الصامت، فقلت: يا أبا الوليد، ألا أحدثك بما حدثني معاذ بن جبل في المتحابين؟ قال: فأنا أحدثك عن النبي -ﷺ- يرفعه إلى الرب ﷿ قال: «حقت محبتي للمتحابين في، وحقت محبتي للمتزاورين في، وحقت محبتي للمتباذلين في، وحقت محبتي للمتواصلين في» .\nأخرجه أحمد (٥/٢٣٦) قال: حدثنا وكيع. قال: حدثنا جعفر بن برقان. وفي (٥/٢٣٧) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا أبو المليح، وفي (٥/٢٣٩) قال: حدثنا كثير بن هشام، قال: حدثنا جعفر يعني ابن برقان. وعبد الله بن أحمد في زياداته على مسند أبيه (٥/٣٢٨) قال: حدثنا أبو أحمد، مخلد بن الحسن بن أبي زميل إملاء من كتابه، قال: حدثنا الحسن بن عمر بن يحيى الفزاري، ويكنى أبا عبد الله. ولقبه أبو المليح يعني الرقي.\nكلاهما - جعفر بن برقان، والحسن بن عمر، أبو المليح الرقي - قالا: حدثناحبيب بن أبي مرزوق، عن عطاء بن أبي رباح، عن أبي مسلم الخولاني،فذكره.","vol":"6","page":551},{"text":"٤٧٧٩ - (ط) أبو إِدريس الخولاني [عائذ الله]: قال: «دخلتُ مسجدَ دمشقَ، فإذا فتى برَّاقُ الثَّنَايا، والناسُ حولَه، فإِذا اختلفوا في شيء أسْنَدُوهُ إِليهِ، وصَدَرُوا عن رأيه، فسألتُ عنه؟ فقالوا: هذا معاذُ بنُ جبل، فلما كان الغدُ هَجَّرتُ إِليه، فوجدتُه قد سبقني بالتهجير، ووجدتُهُ يصلِّي، فانتظرتُهُ حتى قضى صلاتَهُ، ثم جئتُهُ من قِبَل وجهه، فسلَّمتُ عليه، ثم قلتُ: والله إِني لأحبُّكَ في الله، فقال: آللهِ؟ فقلتُ: آللهِ، فقال: آللهِ؟ فقلتُ: ⦗٥٥٢⦘ آللهِ، فأخذ بحَبْوة ردائي، فَجَبَذني إِليه، وقال: أبشر، فإِني سمعتُ رسولَ الله - ﷺ- يقول: قال اللهُ ﵎: وَجَبَتْ محبَّتي للمُتَحَابِّينَ فيَّ، والمُتجالِسينَ فيَّ، والمُتزاورينَ فيَّ، والمتباذلينَ فيَّ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (برَّاق الثَّنايا) وصف ثناياه بالحُسن والصفاء، وأنها تلمع إذا تبسَّم كالبرق، أراد بذلك: وصف وجهه بالبِشر والطلاقة.\n(هجَّرْت) التَّهجير: المضي إلى الصلاة في أول وقتها، وهو مثل التبكير، ولا يراد بهما: المضي في الهاجرة، ولا في البُكرة.\n_________\n(١) ٢ / ٩٥٣ و٩٥٤ في الشعر، باب ما جاء في المتحابين في الله، وإسناده صحيح، وصححه الحاكم وابن عبد البر وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٨٤٣) عن أبي حازم بن دينار عن أبي إدريس الخولاني، فذكره.\nوقال الزرقاني في شرح الموطأ (٤/٤٤٧) وقال ابن عبد البر: هذا إسناد صحيح وفيه لقاء أبي إدريس لمعاذ، وأنكرته طائفة لقول الزهري عن أبي إدريس: أدركت عبادة بن الصامت وفلانا وفلانا وفاتني معاذ بن جبل، ولذا قال قوم: وهم مالك فأسقط من إسناده أبا مسلم الخراساني وزعموا أن أبا إدريس رواه عن أبي مسلم عن معاذ، وقال آخرون: غلط أبو حازم في قوله عن أبي إدريس عن معاذ، إنما هو عن عبادة بن الصامت وهذا كله تخرص وظن لا يغني من الحق شيئا، فقد رواه جماعة عن أبي حازم كرواية مالك سواء منهم ابن أبي حازم وجاء عن أبي إدريس من وجوه شتى غير أبي حازم، منهم الوليد بن عبد الرحمن، وعطاء الخراساني.\nكلاهما - عند قاسم بن أصبغ - بإسناد صحيح بنحو حديث الموطأ، وشهر بن حوشب حدثني عائذ بن عبيد الله أنه سمع معاذ بن جبل يقول: إن الذين يتحابون في جلال الله في ظل عرشه، فقد ثبت أن أبا إدريس لقي معاذا وسمع منه، فلا شيء في هذا على مالك ولا على أبي حازم، فيحمل قول ابن شهاب عنه فاتني معاذ على فوات لزوم وطول مجالسته، أو فاتني في حديث كذا أو معنى كذا وليس سماعه منه بمنكر فإنه ولد يوم حنين ومات معاذ بالشام سنة ثمان عشرة، وهو ابن ثلاث أو أربع وثلاثين سنة، ولا يقدح في ذلك رواية من رواه عنه عن عبادة لجواز أن عبادة، ومعاذا وغيرهما سمعوا ذلك منه -ﷺ-، انتهى ملخصا.\nوبنحوه: عن أبي إدريس الخولاني، قال: دخلت مسجد حمص، فجلست إلى حلقة فيها اثنان وثلاثون رجلا من أصحاب النبي -ﷺ- قال: يقول الرجل منهم: سمعت رسول الله -ﷺ-، فيحدث. ثم يقول الآخر: سمعت رسو ل الله -ﷺ- فيحدث. قال: وفيهم رجل أدعج، براق الثنايا. فإذا شكوا في شيء ردوه إليه ورضوا بما يقول فيه. قال: فلم أجلس قبله ولا بعده مجلسا مثله. فتفرق القوم، وما أعرف اسم رجل منهم ولا منزله. قال: فبت بليلة ما بت بمثلها. قال: وقلت: أنا رجل أطلب العلم، وجلست إلى أصحاب نبي الله -ﷺ- لم أعرف اسم رجل منهم ولا منزله. فلما أصبحت، غدوت إلى المسجد، فإذا أنا بالرجل الذي كانوا إذا شكوا في شيء ردوه إليه، يركع إلى بعض أسطوانات المسجد، فجلست إلى جانبه، فلما انصرف، قلت: يا عبد الله، والله إني لأحبك لله ﵎. فأخذ بحبوتي حتى أدناني منه، ثم قال: إنك لتحبني لله؟ قال: قلت: إي والله، إني لأحبك لله. قال: فإني سمعت رسول الله، -ﷺ- يقول: «إن المتحابين بجلال الله في ظل الله وظل عرشه يوم لا ظل إلا ظله» .\nقال: فقمت من عنده، فإذا أنا برجل من القوم الذين كانوا معه. قال: قلت: حديثا حدثنيه الرجل. قال: أما إنه لا يقول لك إلا حقا. قال: فأخبرته، فقال: قد سمعت ذلك وأفضل منه. سمعت رسول الله -ﷺ- وهو يأثر عن ربه ﵎: «حقت محبتي للذين يتحابون فيّ، وحقت محبتي للذين يتباذلون فيّ، وحقت محبتي للذين يتزاورون فيّ» .\nقال: قلت: من أنت يرحمك الله؟ قال: أنا عبادة بن الصامت. قال: قلت: من الرجل؟ قال: معاذ ابن جبل.\n* أخرجه عبد الله بن أحمد (٥/٣٢٨) قال: حدثنا أبو صالح، الحكم بن موسى، قال: حدثنا هقل يعني ابن زياد، عن الأوزاعي، قال: حدثني رجل في مجلس يحيى بن أبي كثير، عن أبي إدريس الخولاني، فذكره.\n* أخرجه أحمد (٥/٢٢٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن يعلى بن عطاء، عن الوليد بن أبي عبد الرحمن، عن أبي إدريس العبدي، أو الخولاني، قال: جلست مجلسا فيه عشرون من أصحاب النبي -ﷺ- فذكره.","vol":"6","page":551},{"text":"٤٧٨٠ - (د) أبو ذر الغفاري - ﵁ -: قال: قال رسول الله - ﷺ-: «أفضل الأعمالِ: الحبُّ في الله، والبُغْضُ في الله» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٥٩٩) في السنة، باب مجانية أهل الأهواء وبغضهم، من حديث يزيد بن أبي زياد الهاشمي، عن مجاهد عن رجل عن أبي ذر الغفاري ﵁، ويزيد بن أبي زياد الهاشمي، ضعيف، وفيه أيضًا جهالة الرجل الراوي عن أبي ذر ﵁، وقد ثبت الحديث من رواية الطبراني وغيره عن عبد الله بن عباس ﵄ بلفظ:\" أوثق عرى الإيمان: الحب في الله، والبغض في الله \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/١٤٦) قال: حدثنا حسين، قال: حدثنا يزيد، يعني ابن عطاء. وأبو داود (٤٥٩٩) قال: حدثنا مسدد، قال: حدثنا خالد بن عبد الله.\nكلاهما - يزيد بن عطاء، وخالد بن عبد الله - عن يزيد بن أبي زياد، عن مجاهد، عن رجل، فذكره.","vol":"6","page":552},{"text":"٤٧٨١ - (د) عمر بن الخطاب - ﵁ -: قال: قال رسول الله - ﷺ-: «إِنَّ من عباد الله لأُناسًا ما هم بأنبياء، ولا شهداء يغبِطهم الأنبياءُ ⦗٥٥٣⦘ والشهداء يوم القيامة بمكانهم من اللهِ، قالوا: يا رسولَ الله تُخبرُنا: مَن هم؟ قال: هم قوم تَحابُّوا برُوح الله على غيرِ أرحامَ بينهم، ولا أموالَ يتعاطَوْنها، فوالله، إِنَّ وجوهَهم لنور، وإِنَّهم لعَلى نور، لا يخافون إِذا خافَ الناسُ، ولا يحزنون إِذا حزِن الناسُ، وقرأ هذه الآية: ﴿أَلا إِنَّ أوليَاءَ اللهِ لا خَوفٌ عَلَيْهم ولا هُمْ يَحْزَنُونَ﴾ [يونس: ٦٢]» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥٢٧) في البيوع، باب في الرهن من حديث أبي زرعة بن عمرو بن جرير عن عمر بن الخطاب ﵁، وإسناده منقطع، أبو زرعة لم يدرك عمر وروايته عنه مرسلة، وقد رواه ابن حبان في صحيحه رقم (٢٥٠٨) موارد، من حديث أبي زرعة عن أبي هريرة، وأبو زرعة يروي عن أبي هريرة، فالحديث حسن. وقد أورد الحافظ المنذري في \" الترغيب والترهيب \" حديثًا بمعناه ٤ / ٤٨ عن أبي مالك الأشعري، ﵁، وقال: رواه أحمد وأبو يعلى، بإسناد حسن، والحاكم وقال: صحيح الإسناد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٥٢٧) قال: حدثنا زهير بن حرب وعثمان بن أبي شيبة. قالا: حدثنا جرير، عن عمارة بن القعقاع، عن أبي زرعة بن عمرو بن جرير، فذكره.","vol":"6","page":552},{"text":"٤٧٨٢ - (م) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِن رجلًا زارَ أخًا لَهُ في قريةِ أخرى، فأرْصَدَ اللهُ لَهُ على مَدْرَجَتِهِ مَلَكًا، فلما أَتى عليه قال: أين تُريدُ؟ قال: أُريدُ أخًا لي في هذه القرية، قال: [هل] لك عليه من نِعْمة تَرُبُّها (١)؟ قال: لا، غير أني أحبَبْتُه في الله، قال: فإني رسولُ الله إِليكَ بأنَّ اللهَ قد أحبَّكَ كما أحببتَه [فيه]» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأرصد الله له على مَدْرَجَتِه) أرصدت على طريق فلان قومًا: إذا وكَّلتهم بحفظه، والمَدْرَجَة: الطريق.\n_________\n(١) أي: تقوم بإصلاحها، وتنهض إليه بسبب ذلك.\n(٢) رقم (٢٥٦٧) في البر والصلة، باب في فضل الحب في الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩٢ و٥٠٨) قال: حدثنا يزيد بن هارون. وفي (٢/٤٠٨) قال: حدثنا عفان. وفي (٢/٤٦٢) قال: حدثنا عبد لرحمان. وفي (٢/٤٨٢) قال: حدثنا وكيع. وفي (٢/٥٠٨) قال: حدثنا حسن بن موسى. والبخاري في الأدب المفرد (٣٥٠) قال: حدثنا سليمان بن حرب وموسى بن إسماعيل. ومسلم (٨/١٢) قال: حدثني عبد الأعلى بن حماد.\nثمانيتهم - يزيد بن هارون، وعفان، وعبد الرحمن، ووكيع، وحسن بن موسى، وسليمان بن حرب، وموسى بن إسماعيل، وعبد الأعلى - عن حماد بن سلمة، عن ثابت البناني، عن أبي رافع، فذكره.\n* في رواية عفان: قال حماد: ولا أعلمه إلا رفعه. ثم قال حماد: أراه عن النبي -ﷺ- وفي رواية حسن بن موسى: «قال حماد: ولا أعلمه إلا رفعه» .","vol":"6","page":553},{"text":"٤٧٨٣ - () معاذ بن جبل - ﵁ -: «أنَّ رجلًا قال له: إِني أحبُّك في الله، قال: أحبك الذي أحببتني فيه» . أخرجه (١) .\n_________\n(١) كذا في الأصل والمطبوع بياض بعد قوله: أخرجه، وقد رواه ابن حبان في \" صحيحه \" رقم (٢٠١٠) موارد، عن أبي مسلم قال: قلت لمعاذ: والله إني لأحبك لغير دنيا أرجو أن أصيبها، ولا قرابة بيني وبينك، قال: فلأي شيء؟ قال: قلت: أبشر إن كنت صادقًا فإني سمعت رسول الله ﷺ يقول: المتحابون في الله في ظل العرش يوم لا ظل إلا ظله ... الحديث بطوله. ورواه أبو داود بنحو رواية المصنف وبأطول منه من حديث أنس ﵁ رقم (٥١٢٥)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين.","vol":"6","page":554},{"text":"<span data-type=\"title\" id=toc-971>الفرع الخامس: في حب الله للعبد</span>\n٤٧٨٤ - (خ م ط ت) أبو هريرة - ﵁ -: أَنَّ النبيَّ - ﷺ- قال: «إِذا أحَبَّ اللهُ العبدَ نادى جبريلَ: إِنَّ اللهَ يحبُّ فلانًا فأَحِبُّوه، فيُحِبُّه أهلُ السماءِ، ثم يُوضَع له القَبول في الأرضِ» . أخرجه البخاري.\nوفي رواية مسلم قال: قال رسول الله - ﷺ-: «إِنَّ اللهَ إِذا أحبَّ عبدًا دعا جبريلَ، فقال: إِني أحبُّ فلانًا فأحِبَّه، قال: فيُحِبُّه جبريلُ، ثم ينادي في السماءِ، فيقول: إِنَّ اللهَ يحبُّ فلانًا فأحِبُّوه، فيحبُّه أهل السماء، ثم يوضَعُ له الَقبُولُ في الأرض، وَإِذا أَبغض عبدًا دعا جبريلَ ﵇، فيقول: إِني أُبْغِضُ فلانًا فَأَبْغِضْه، قال: فَيُبْغِضُه جبريلُ، ثم ينادي في أهل السماء: ⦗٥٥٥⦘ إِنَّ اللهَ يُبْغِضُ فلانًا فأَبغضوه، ثم تُوضَعُ له البغضاءُ في الأرض» .\nوفي رواية له عن سهيل بن أبي صالح، قال: «كُنَّا بعَرَفَةَ، فمرَّ عمرُ بنُ عبدِ العزيزِ، وهو على الموْسِمِ، فقام الناسُ ينظرون إِليه، فقلتُ لأبي: يا أبتِ، إِني أرى اللهَ يُحِبُّ عمرَ بنَ عبد العزيز، قال: وما ذاك؟ قلت: لِمَا لَه من الحبِّ في قلوب الناس، قال: فأُنَبِّئُكَ؟ إِني سمعتُ (١) أبا هريرة يُحدِّث عن رسول الله - ﷺ- ... ثم ذكر الحديث» .\nوأخرجه الموطأ مثل الرواية الأولى، وقال: ولا أَحْسِبهُ إِلا قال في البغض مثل ذلك.\nوأخرجه الترمذي مثل مسلم، وزاد في حديثه في ذِكْر المحبة «فذاك قول الله: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا﴾ [مريم: ٩٦]» (٢) .\n_________\n(١) في الأصل: بأبيك إني سمعت، وفي المطبوع: فأنبئك؟ إني سمعت، وفي نسخ مسلم المطبوعة والمخطوطة: بأبيك أنت سمعت أبا هريرة ... .\n(٢) رواه البخاري ١٣ / ٣٨٧ في التوحيد، باب كلام الرب مع جبريل ونداء الله الملائكة، وفي الأدب، باب المقة في الله تعالى، ومسلم رقم (٢٦٣٧) في البر والصلة، باب إذا أحب الله عبدًا حببه إلى عباده، والموطأ ٢ / ٩٥٣ في الشعر، باب ما جاء في المتحابين في الله، والترمذي رقم (٣١٦٠) في التفسير، باب ومن سورة مريم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٥٩١) عن سهيل بن أبي صالح. وأحمد (٢/٢٦٧) قال: حدثنا عبد الرزاق، عن معمر، عن سهيل بن أبي صالح. وفي (٢/٣٤١) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا ليث، قال: حدثنا سهيل. وفي (٢/٤١٣) قال: حدثنا عفان، قال: حدثنا أبو عوانة، قال: حدثنا سهيل. وفي (٢/٥٠٩) قال: حدثنا يزيد، قال: أخبرنا عبد العزيز بن عبد الله بن أبي سلمة، قال: حدثنا سهيل بن أبي صالح. والبخاري (٩/١٧٣) قال: حدثني إسحاق، قال: حدثنا عبد الصمد، قال: حدثنا عبد الرحمن، هو ابن عبد الله بن دينار، عن أبيه، وفي خلق أفعال العباد صفحة (٣٥) قال: حدثني به عبد العزيز بن عبد الله، قال: حدثنا ابن أبي حازم، عن أبيه. ومسلم (٨/٤٠) قال: حدثنا زهير بن حرب، قال: حدثنا جرير، عن سهيل. وفي (٨/٤١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب، يعني ابن عبد الرحمن القاري. وقال قتيبة: حدثنا عبد العزيز، يعني الدراوردي. (ح) وحدثناه سعيد بن عمرو الأشعثي قال: أخبرنا عبثر، عن العلاء بن المسيب (ح) وحدثني هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: حدثني مالك، وهو ابن أنس كلهم عن سهيل. (ح) وحدثني عمرو الناقد، قال: حدثنا يزيد بن هارون، قال: أخبرنا عبد العزيز بن عبد الله بن أبي سلمة الماجشون، عن سهيل بن أبي صالح. والترمذي (٣١٦١) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد، عن سهيل بن أبي صالح والنسائي في الكبرى (الورقة ١٠٢-أ) قال: أخبرنا قتيبة قال: حدثنا يعقوب عن سهيل. وفي تحفة الأشراف (١٢٧٣٦) عن عبدة بن عبد الله، عن سويد بن عمرو الكلبي، عن زهير بن معاوية، عن العلاء بن المسيب، عن سهيل. وفي (١٢٧٤٣) عن قتيبة. وعن الحارث بن مسكين، عن ابن القاسم. كلاهما عن مالك، عن سهيل.\nثلاثتهم - سهيل بن أبي صالح، وعبد الله بن دينار، وأبو حازم - عن أبي صالح، فذكره.\n* الروايات مطولة ومختصرة وألفاظها متقاربة.\nوعن نافع، عن أبي هريرة، عن النبي -ﷺ- قال: «إذا أحب الله عبدا نادى جبريل: إن الله يحب فلانا فأحبه. فيحبه جبريل فينادي جبريل في أهل السماء: إن الله يحب فلانا فأحبوه. فيحبه أهل السماء، ثم يوضع له القبول في أهل الأرض» .\nأخرجه أحمد (٢/٥١٤)، قال: حدثنا روح. (ح) وعبد الله بن الحارث. والبخاري (٤/١٣٥) قال: حدثنا محمد بن سلام، قال: أخبرنا مخلد. وفي (٨/١٧) قال: حدثنا عمرو بن علي، قال: حدثنا أبو عاصم.\nأربعتهم - روح، وعبد الله بن الحارث، ومخلد بن يزيد، وأبو عاصم - عن ابن جريج، قال: أخبرني موسى بن عقبة، عن نافع، فذكره.","vol":"6","page":554},{"text":"<span data-type=\"title\" id=toc-972>الفرع السادس: في [أن] من أحب قومًا كان معهم</span>\n٤٧٨٥ - (خ م د ت) أنس بن مالك - ﵁ -: «أَن رجلًا سأل ⦗٥٥٦⦘ النبيَّ - ﷺ- عن الساعة، فقال: متى الساعةُ؟ قال: وما أعددتَ لها؟ قال: لا شيء، إِلا أَنَّي أُحِبُّ اللهَ ورسولَه، فقال: أنتَ مع مَن أحببتَ، قال أنس: فما فرحنا بشيء فَرَحَنا بقول النبيِّ - ﷺ-: أنتَ مع مَنْ أحببتَ، قال أنس: فأنا أُحِبُّ النبيَّ - ﷺ- وأبا بكر وعمرَ، وأرجو أن أَكونَ معهم بحُبِّي إِياهم، وإِن لم أعمَلْ أعمَالَهُم» .\nوفي رواية قال أنس: «فأنا أحِبُّ اللهَ ورسولَهُ ... وذكره» .\nوفي رواية قال: «بينما أنا ورسولُ الله - ﷺ- خَارجان من المسجد، فَلقِينَا رجل [عند سُدَّة المسجد]، فقال: يا رسولَ الله متى الساعة؟ قال: ما أعددتُ لها؟ فكأن الرجلَ اسْتَكَانَ، فقال: يا رسول اللهِ، ما أعددت لها كثيرَ صيام، ولا صلاة، ولا صدقة، ولكنِّي أحبُّ اللهَ ورسولَه، قال: أنت مع مَنْ أحبَبْتَ» . أخرجه البخاري ومسلم.\nوفي رواية مسلم نحو الأُولى، غير أنه قال: «ما أعدَدْتُ لها من كبيرٍ أَحْمَدُ عليه نفسي» . ولم يذكر قول أنس.\nولمسلم في أُخرى أن أعرابيًا قال لرسولِ الله - ﷺ-: متى الساعةُ؟ قال له: «ما أعددتَ لها؟» قال: حبَّ اللهِ ورسولهِ، قال: «أنتَ معَ من أحببتَ» .\nوللبخاري: «أن رجلًا من أهل البادية أتى النبيَّ - ﷺ- فقال: يا رسولَ الله، متى الساعةُ قائمة؟ قال: ويلكَ، وما أعددتَ لها؟ قال: ⦗٥٥٧⦘ ما أعددتُ لها، إِلا أني أُحبُّ اللهَ ورسولَهُ، قال: إِنَّكَ مع مَنْ أَحبَبْتَ، قال: ونحن كذلك؟ قال: نعم، فَفَرِحْنَا يومئذ فَرَحًا شديدًا، فمرّ غلام للمغيرة - وكان من أَقْرَاني - فقال: إِنْ أُخِّرَ هذا لم يدركْه الهَرَمُ حتى تقومَ الساعةُ» .\nوهذه الزيادة التي أوَّلُها: «فمرَّ غلام للمغيرة» إِلى آخر الحديث: قد أَخرجها مسلم أيضًا.\nوفي رواية للترمذي قال: «جاء رجل إِلى رسولِ الله - ﷺ- فقال: يا رسولَ الله، متى الساعةُ؟ فقام النبيُّ - ﷺ-، إِلى الصلاة، فلما قضى صلاته، قال: أين السائلُ عن قيام الساعة؟. وذكر نحوه» .\nوله في أخرى: أَنَّ رسولَ اللهِ - ﷺ- قال: المرءُ مع مَن أحبَّ، وله ما اكتسبَ.\nوفي رواية أبي داود قال: «رأيتُ أصحابَ رسولِ الله - ﷺ- فَرِحُوا بشيء لم أَرَهم فرحوا بشيء أشدَّ منه، قال رجل: يا رسولَ الله، الرجل يُحِبُّ الرجل على العمل من الخير يَعْمَل به، ولا يعملُ بمثله؟ فقال رسولُ الله - ﷺ-: المرءُ مع مَن أحبَّ» (١) . ⦗٥٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سدة المسجد): بابه وما يبقى من الطَّاق المسدود فيه.\n(اسْتَكان) الاستكانة: الذُّل والخضوع.\n_________\n(١) رواه البخاري ١٠ / ٤٦١ و٤٦٣ في الأدب، باب علامة الحب في الله، وباب ما جاء في قول الرجل: ويلك، وفي فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ⦗٥٥٨⦘ وفي الأحكام، باب الفتيا والقضاء في الطريق، ومسلم رقم (٢٦٣٩) في البر والصلة، باب المرء مع من أحب، ورقم (٢٩٥٣) في الفتن، باب قرب الساعة، وأبو داود رقم (٥١٢٧) في الأدب، باب إخبار الرجل الرجل بمحبته إليه، والترمذي رقم (١٣٨٦) في الزهد، باب ما جاء أن المرء مع من أحب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٦٨) قال: حدثنا أبو كامل. وفي (٣/٢٢٨) قال: حدثنا يونس، وحسن بن موسى. وفي (٣/٢٨٨) قال: حدثنا عفان. وعبد بن حميد (١٢٩٧) قال: حدثنا حجاج بن منهال.\nخمستهم - أبو كامل، ويونس، وحسن، وعفان، وحجاج - عن حماد بن سلمة.\n٢- وأخرجه أحمد (٣/١٩٨) قال: حدثنا زيد بن الحباب، قال: حدثني حسين بن واقد.\n٣- وأخرجه أحمد (٣/٢٢٧) قال: حدثنا يونس. وعبد بن حميد (١٣٣٩) قال: حدثنا يحيى بن إسحاق. وفي (١٣٦٦) والبخاري (٥/١٤) قالا: -عبد والبخاري -: حدثنا سليمان بن حرب. ومسلم (٨/٤٢) قال: حدثنا أبو الربيع العتكي.\nأربعتهم - يونس، ويحيى، وسليمان، والعتكي - عن حماد بن زيد.\n٤- وأخرجه مسلم (٨/٤٢) قال: حدثنا محمد بن عبيد الغبري، قال: حدثنا جعفر بن سليمان.\nأربعتهم - حماد بن سلمة، وحسين، وحماد بن زيد، وجعفر - عن ثابت، فذكره.\nوبلفظ: «أن رجلا قال: يا رسول الله، الرجل يحب القوم، ولا يبلغ عملهم؟ فقال رسول الله -ﷺ-: المرء مع من أحب.» .\n١- أخرجه أحمد (٣/١٥٩) قال: حدثنا أبو كامل. وفي (٣/٢٢٨) قال: حدثنا يونس وحسن بن موسى. وفي (٣/٢٦٨) قال: حدثنا عفان، وأبو كامل.\nأربعتهم - أبو كامل، ويونس، وحسن، وعفان - عن حماد بن سلمة.\n٢- وأخرجه أحمد (٣/٢٢١)، وعبد بن حميد (١٢٦٥) قالا: حدثنا هاشم بن القاسم، قال: حدثنا سليمان بن المغيرة.\n٣- وأخرجه أبو داود (٥١٢٧) قال: حدثنا وهب بن بقية، قال: حدثنا خالد، عن يونس بن عبيد.\nثلاثتهم - حماد، وسليمان، ويونس - عن ثابت، فذكره.\nوبلفظ: «أن رجلا سأل النبي -ﷺ-: متى الساعة؟ فقال: ما أعددت لها؟ فقال: ما أعددت لها من كثير صلاة ولا صوم ولا صدقة، إلا أني أحب الله ورسوله. فقال: أنت مع من أحببت» .\n١- أخرجه أحمد (٣/١٧٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٢٠٨) قال: حدثنا روح، قال: حدثنا شعبة. وفي (٣/٢٠٧ و٢٥٥) قال: حدثنا أسود بن عامر، قال: أخبرنا أبو بكر بن عياش. والبخاري (٩/٨٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. ومسلم (٨/٤٢) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم. كلاهما عن جرير.\nثلاثتهم - شعبة، وأبو بكر بن عياش، وجرير - عن منصور بن المعتمر.\n٢- وأخرجه البخاري (٨/٤٩) . ومسلم (٨/٤٣) قال: حدثني محمد بن يحيى بن عبد العزيز اليشكري. كلاهما - البخاري، واليشكري - قالا: حدثنا عبد الله بن عثمان بن جبلة عبدان، قال: أخبرني أبي، عن شعبة، عن عمرو بن مرة.\nكلاهما - منصور، وعمرو - عن سالم بن أبي الجعد، فذكره.\nوبلفظ: «أن أعرابيا قال لرسول الله -ﷺ-: متى الساعة؟ قال له رسول الله -ﷺ-: ما أعددت لها. قال: حب الله ورسوله. قال: أنت مع من أحببت» .\nأخرجه مسلم (٨/٤٢) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا مالك، عن إسحاق، فذكره.\nوبلفظ: «قال رجل: يا رسول الله، متى الساعة؟ قال: وما أعددت لها؟ فلم يذكر كبيرا، قال: ولكني أحب الله ورسوله. قال: فأنت مع من أحببت» .\n١- أخرجه الحميدي (١١٩٠)، وأحمد (٣/١١٠)، ومسلم (٨/٤٢) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، ومحمد بن عبد الله بن نمير، وابن أبي عمر.\nسبعتهم - الحميدي، وأحمد، وابن أبي شيبة، والناقد، وزهير، وابن نمير، وابن أبي عمر - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/١٦٥)، ومسلم (٨/٤٢) قال: حدثنا محمد بن رافع، وعبد بن حميد.\nثلاثتهم - أحمد، وابن رافع، وعبد - عن عبد الرزاق، قال: أخبرنا معمر.\nكلاهما - سفيان، ومعمر - عن الزهري، فذكره.\nوبلفظ: «جاء أعرابي إلى النبي -ﷺ-، فقال: متى الساعة؟ قال: ما أعددت لها؟ قال: حب الله ﷿، ورسوله. قال: أنت مع من أحببت.» .\n١- أخرجه أحمد (٣/١٧٣و ٢٧٦) قال: حدثنا محمد بن جعفر، وحجاج. ومسلم (٨/٤٣) قال: حدثنا ابن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر.\nكلاهما - ابن جعفر، وحجاج - عن شعبة.\n٢- وأخرجه أحمد (٣/١٧٨) قال: حدثنا هشام بن عبد الملك. والبخاري في الأدب المفرد (٣٥٢) قال: حدثنا مسلم بن إبراهيم. ومسلم (٨/٤٣) قال: حدثنا أبو غسان المسمعي، ومحمد بن المثنى، قالا: حدثنا معاذ بن هشام.\nثلاثتهم - هشام بن عبد الملك، ومسلم بن إبراهيم، ومعاذ - عن هشام الدستوائي.\n٣- وأخرجه مسلم (٨/٤٣) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة.\nثلاثتهم - شعبة، وهشام، وأبو عوانة - عن قتادة، فذكره.\nوبلفظ: «جاء رجل إلى رسول الله -ﷺ-، فقال: يا رسول الله، متى قيام الساعة؟ فقام النبي -ﷺ- إلى الصلاة، فلما قضى صلاته، قال: أين السائل عن قيام الساعة؟ فقال الرجل: أنا يا رسول الله. قال: ما أعددت لها؟ قال: يا رسول الله، ما أعددت لها كبير صلاة ولا صوم، إلا أني أحب الله ورسوله. فقال رسول الله -ﷺ-: المرء مع من أحب، وأنت مع من أحببت.» . فما رأيت فرح المسلمون بعد الإسلام فرحهم بهذا» .\nأخرجه أحمد (٣/١٠٤) قال: حدثنا ابن أبي عدي. وفي (٣/٢٠٠) قال: حدثنا يزيد بن هارون، والأنصاري محمد بن عبد الله. والترمذي (٢٣٨٥) قال: حدثنا علي بن حجر، قال: أخبرنا إسماعيل ابن جعفر.\nأربعتهم - ابن أبي عدي، ويزيد، والأنصاري، وإسماعيل - عن حميد، فذكره.\nوبلفظ: «أن رسول الله -ﷺ- قام فحذر الناس، فقام رجل، فقال: متى الساعة يا رسول الله؟ فبسر رسول الله -ﷺ- في وجهه. فقلنا له: اقعد، فإنك قد سألت رسول الله -ﷺ- ما يكره. قال: ثم قام الثانية، فقال: يا رسول الله، متى الساعة؟ قال: فبسر رسول الله -ﷺ-: في وجهه أشد من الأولى. فأجلسناه. قال: ثم قام الثالثة، فقال: يا رسول الله متى الساعة؟ فقال له رسول الله -ﷺ- ويحك، وما أعددت لها؟ قال: أعددت لها حب الله ورسوله، فقال له رسول الله -ﷺ-: اجلس، فإنك مع من أحببت.» .\nأخرجه أحمد (٣/١٦٧) قال: حدثنا حجاج. والنسائي في الكبرى تحفة الأشراف (٩١١) عن عيسى بن حماد.\nكلاهما - حجاج، وعيسى - عن ليث، عن سعيد المقبري، عن شريك، فذكره.\nوبلفظ: «أن رجلا أتى النبي -ﷺ- وهو يخطب، فقال: يا رسول الله، متى الساعة؟ قال: وما أعددت للساعة؟ قال: حب الله ورسول. قال: أنت مع من أحببت» .\nأخرجه أحمد (٣/٢٠٢) قال: حدثنا يزيد، قال: أخبرنا محمد بن عمرو، عن كثير بن خنيس، فذكره.\nوبلفظ: «كنت عند النبي -ﷺ- في بيته، فسأله رجل: متى الساعة يا رسول الله؟ قال: أما إنها قائمة، فما أعددت لها؟ قال: والله ما أعددت من كثير عمل، إلا أني أحب الله ورسوله. قال: فإنك مع من أحببت، ولك ما احتسبت» .\nوفي رواية أشعث: «المرء مع من أحب، وله ما اكتسب» . مختصر.\n١- أخرجه أحمد (٣/٢٢٦) قال: حدثنا هاشم، قال: حدثنا المبارك.\n٢- وأخرجه الترمذي (٢٣٨٦) قال: حدثنا أبو هشام الرفاعي، قال: حدثنا حفص بن غياث، عن أشعث.\nكلاهما - المبارك بن فضالة، وأشعث بن سوار - عن الحسن، فذكره.","vol":"6","page":555},{"text":"٤٧٨٦ - (خ م) عبد الله بن مسعود - ﵁ -: قال: «جاء رجل إِلى رسولِ الله - ﷺ- فقال: يا رسولَ الله، كيف ترى في رجل أحبَّ قومًا ولمَّا يَلْحَقْ بهم؟ فقال رسولُ الله - ﷺ-: المرءُ مع من أحبَّ» . أَخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٦١ و٤٦٢ في الأدب، باب علامة حب الله ﷿، ومسلم رقم (٢٦٤٠) في البر والصلة، باب المرء مع من أحب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٩٢) (٣٧١٨) و(٤/٤٠٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٨/٤٨) قال: حدثنا بشر بن خالد، قال: حدثنا محمد بن جعفر، عن شعبة. وفي (٨/٤٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. ومسلم (٨/٤٣) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال عثمان: حدثنا جرير. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا ابن أبي عدي. (ح) وحدثنيه بشر بن خالد، قال: أخبرنا محمد، يعني ابن جعفر.\nكلاهما عن شعبة. (ح) وحدثنا ابن نمير، قال: حدثنا أبو الجواب، قال: حدثنا سليمان بن قرم. ثلاثتهم - شعبة، وجرير بن عبد الحميد، وسليمان بن قرم - عن سليمان الأعمش، عن أبي وائل، فذكره.","vol":"6","page":558},{"text":"٤٧٨٧ - (خ م) أبو موسى الأشعري - ﵁ -: أن النبيَّ - ﷺ- قال: «المرءُ مَعَ مَنْ أَحبَّ» . أَخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٦٢ في الأدب، باب علامة حب الله ﷿، ومسلم رقم (٢٦٤١) في البر والصلة، باب المرء مع من أحب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٩٢ و٤٠٥) قال: حدثنا محمد بن عبيد. وفي (٤/٣٩٥، ٤٠٥) قال: حدثنا وكيع، عن سفيان. وفي (٤/٣٩٥) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٤/٣٩٨) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وفي (٤/٤٠٥) قال: حدثنا أبو معاوية. وعبد بن حميد (٥٥٢) قال: حدثنا محمد بن عبيد. والبخاري (٨/٤٩) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. ومسلم (٨/٤٣) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية (ح) وحدثنا ابن نمير، قال: حدثنا أبو معاوية، ومحمد بن عبيد.\nثلاثتهم - محمد، وسفيان، وأبو معاوية - عن الأعمش، عن أبي وائل، فذكره.","vol":"6","page":558},{"text":"٤٧٨٨ - (ت) صفوان بن عسال - ﵁ -: قال: «جاء أَعرابيّ جهُورِيُّ الصوت، فقال: يا محمد، الرَّجُلُ يحبُّ القومَ ولمَّا يلحق بهم؟ فقال رسولُ الله - ﷺ-: المرءُ مَعَ مَنْ أَحبَّ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٨٨) في الزهد، باب ما جاء أن المرء مع من أحب، وإسناده حسن، وقال الترمذي: هذا حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"6","page":558},{"text":"٤٧٨٩ - (د) أبو ذر الغفاري - ﵁ -: قال: «يا رسولَ الله الرجلُ يُحبُّ القومَ ولا يستطيعُ أن يعملَ بعملهم؟ قال: أنتَ يا أبا ذر مَعَ مَنْ أَحببتَ، قال: فَإِنِّي أُحبُّ اللهَ ورسولَهُ، قال: فَإِنَّكَ مَعَ مَنْ أَحببتَ، قال: فأعاد [ها] أبو ذر، فأعادها رسولُ الله - ﷺ-» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٢٦) في الأدب، باب إخبار الرجل الرجل بمحبته إياه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٥٦) قال: حدثنا بهز. وفي (٥/١٦٦) قال: حدثنا روح وهاشم. والدارمي (٢٧٩٠) قال: أخبرنا سعيد بن سليمان. والبخاري في الأدب المفرد (٣٥١) قال: حدثنا عبد الله بن مسلمة. وأبو داود (٥١٢٦) قال: حدثنا موسى بن إسماعيل.\nستتهم - بهز، وروح، وهاشم، وسعيد بن سليمان، وعبد الله بن مسلمة، وموسى بن إسماعيل - عن سليمان بن المغيرة، عن حميد بن هلال، عن عبد الله بن الصامت، فذكره.\nوله شاهد: عن أبي سالم الجيشاني، أنه أتى إلى أبي أمية في منزل. فقال: إني سمعت أبا ذر يقول: إنه سمع رسول الله -ﷺ- يقول: «إذا أحب أحدكم صاحبه فليأته في منزله فليخبره أنه يحبه لله، وقد جئتك في منزلك» .\nأخرجه أحمد (٥/١٤٥) قال: حدثنا أحمد بن الحجاج. قال: حدثنا عبد الله. وفي (٥/١٧٣) قال: حدثنا حسن.\nكلاهما - عبد الله بن المبارك، وحسن بن موسى - عن ابن لهيعة. قال: حدثنا يزيد بن أبي حبيب، أن أبا سالم الجيشاني أتى إلى أبي أمية، فذكره.","vol":"6","page":559},{"text":"<span data-type=\"title\" id=toc-973>الفرع السابع: في تعارف الأرواح</span>\n٤٧٩٠ - (م د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الأرواحُ جُنُود مُجَنَّدَة، فما تَعَارَفَ منها ائتَلَفَ، وما تَنَاكَرَ منها اختلفَ» .\nوفي رواية يرفعه قال: «الناسُ مَعَادِن كمعادِنِ الذَّهَبِ والفِضَّةِ، [خيارُهم في الجاهلية خيارُهم في الإِسلام] إِذا فَقُهُوا، والأرواح جنود مجنَّدة ... الحديث» . أخرجه مسلم، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأرواح جُنُود مُجَنَّدَة) معناه: الإخبار عن مبدء كون الأرواح ⦗٥٦٠⦘ وتقدمها على الأجساد، فأعلم النبي - ﷺ- أنها خلقت أول خلقها على قسمين: من ائتلاف، واختلاف، كالجنود المجندة إذا تقابلت وتواجهت، ومعنى تقابل الأرواح: ما جعلها الله عليه من السعادة والشقاوة في مبدأ الكون والخلقة، يقول: إن الأجساد التي فيها الأرواح تلتقي في الدنيا، فتأتلف وتختلف على حسب ما جُعِلت عليه من التشاكل أو التنافر في بدء الخلقة، ولهذا ترى الخير يحب الأخيار ويميل إليهم، والشرير يحب الأشرار ويميل إليهم.\n_________\n(١) رواه مسلم رقم (٢٦٣٨) في البر والصلة، باب الأرواح جنود مجندة، وأبو داود رقم (٤٨٣٤) في الأدب، باب من يؤمر أن يجالس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩٥) قال: حدثنا يزيد. قال: أخبرنا حماد بن سلمة. وفي (٢/٥٢٧) قال: حدثنا عبد الصمد وحسن بن موسى. قالا: حدثنا حماد. والبخاري في الأدب المفرد (٩٠١) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني سليمان بن بلال. ومسلم (٨/٤١) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز، يعني ابن محمد.\nثلاثتهم - حماد بن سلمة، وسليمان بن بلال، وعبد العزيز بن محمد - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"6","page":559},{"text":"٤٧٩١ - (خ) عائشة - ﵂ -: قالت: سمعتُ رسولَ الله - ﷺ- يقول: «الأرواحُ جنود مُجنَّدَة، فما تعارفَ منها ائتلفَ، وما تناكرَ منها اختلفَ» . أخرجه البخاري (١) .\nوفي رواية قالت عَمْرةُ [بنتُ عبد الرحمن]: «قَدِمَتِ امرأة مَزّاحة من أهالي مكةَ المدينة، فنزلت على نَظِيرَة لها، فقالت عائشةُ: صدق حِبِّي رسولُ الله - ﷺ- سمعتُه يقول: الأرواحُ جنود مُجنَّدَة، ما تعارفَ منها ائتلفَ، وما تناكرَ منها اختلفَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَظِيرة لها) نظير الإنسان: شبهه في الأخلاق والأفعال والأشكال.\n_________\n(١) ٦ / ٢٦٢ تعليقًا في الأنبياء، باب الأرواح جنود مجندة، قال الحافظ في \" الفتح \": وصله المصنف - يعني البخاري - في \" الأدب المفرد \"، عن عبد الله بن صالح عنه قال: وصله الإسماعيلي من طريق سعيد بن أبي مريم عن يحيى بن أيوب به.\n(٢) هذه الرواية ليست في البخاري، قال الحافظ في \" الفتح \": ورويناه موصولًا في مسند أبي يعلى، وفيه قصة في أوله عن عمرة بنت عبد الرحمن قالت: كانت امرأة بمكة مزاحة ... الخ، قال: وللمتن شاهد من حديث أبي هريرة أخرجه مسلم، يريد الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٩٠٠) قال: حدثنا عبد الله. قال: حدثنا الليث، عن يحيى ابن سعيد، عن عمرة، فذكرته.\nوتعليقا في أحاديث الأنبياء - باب الأرواح جنود مجندة - (٣٣٣٦) قال: وقال الليث:عن يحيى بن سعيد، عن عمرة، فذكرته، وقال يحيى بن أيوب: حدثني يحيى بن سعيد بهذا.\nوقال الحافظ في الفتح تعقيبا على قال يحيى بن أيوب (٦/٤٢٦):وقد وصله الإسماعيلي من طريق سعيد ابن أبي مريم عن يحيى بن أيوب به، ورويناه موصولا في مسند أبي يعلى وفيه قصة في أوله عن عمرة بنت عبد الرحمن قالت: كانت امرأة مزاحة بمكة فنزلت على امرأة مثلها في المدينة، فبلغ ذلك عائشة فقالت: صدق حبي، سمعت رسول الله -ﷺ- فذكر مثله. ورويناه في فوائد أبي بكر بن زنبور من طريق الليث أيضا بسنده الأول بهذه القصة بمعناها، قال الإسماعيلي: أبو صالح ليس من شرط هذا الكتاب ولا يحيى بن أيوب في الأصول، وإنما يخرج له البخاري في الاستشهاد، فأورد البخاري هذا الحديث من الطريقين بلا إسناد فصار أقوى مما لو ساقه بإسناد. ا..هـ. وكان سبب ذلك أن الناظر في كتابه ربما اعتقد أن له عنده إسناد آخر ولا سيما وقد ساقه بصيغة الجزم فيعتقد أنه على شرطه، وليس الأمر كذلك.\nقلت: وللمتن شاهد من حديث أبي هريرة أخرجه مسلم.","vol":"6","page":560},{"text":"<span data-type=\"title\" id=toc-974>الفصل السادس: في التعاضد والتساعد</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-975>الفرع الأول: في أوصاف جامعة</span>\n٤٧٩٢ - (د ت) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «المسلمُ أخو المسلم، لا يَظلمُهُ، ولا يُسْلِمُهُ، ومَن كانَ في حاجَةِ أخيهِ كان اللهُ في حاجَتِهِ، وَمَنْ فَرَّجَ عن مُسلِم كُرْبَة فَرَّجَ اللهُ عنه بِهَا كُرْبَة من كُرَبِ يومِ القيامةِ، وَمَن سَتَرَ مُسلِمًا سَتَرَهُ اللهُ يوم القيامةِ» . أخرجه أبو داود (١) .\nوزاد رزين: «ومَن مَشى مع مظلوم حتى يُثْبِتَ له حَقَّهُ ثبَّت اللهُ قدميْهِ على الصراطِ يومَ تَزِلُّ الأقدام» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولا يُسلِمُه) أسلم فلان فلانًا: إذا لم يَحْمِهِ من عدوه وألقاه إلى التهلكة.\n_________\n(١) رقم (٤٨٩٣) في الأدب، باب المؤاخاة، ورواه أيضًا الترمذي رقم (١٤٨٦) في الحدود، باب ما جاء في الستر على المسلم، وإسناده صحيح، وهو في \" الصحيحين \" أيضًا كما سيأتي في الحديث رقم (٤٧٩٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٩١) (٥٦٤٦) قال: حدثنا حجاج. والبخاري (٣/١٦٨ و٩/٢٨) قال: حدثنا يحيى بن بكير. ومسلم (٨/١٨) قال: حدثنا قتيبة بن سعيد. وأبو داود (٤٨٩٣) قال: حدثنا قتيبة بن سعيد. والترمذي (١٤٢٦) قال: حدثنا قتيبة. والنسائي في الكبرى (الورقة ٩٥-ب) قال: أخبرنا قتيبة بن سعيد. ثلاثتهم - حجاج، ويحيى، وقتيبة - قالوا: حدثنا الليث، عن عقيل، عن ابن شهاب الزهري، عن سالم، فذكره.\nوبلفظ: «المسلم أخو المسلم، لا يظلمه ولا يخذله. ويقول: والذي نفس محمد بيده، ما تواد اثنان ففرق بينهما إلا بذنب يحدثه أحدهما. وكان يقول: للمرء المسلم على أخيه من المعروف ست: يشمته إذا عطس، ويعوده إذا مرض، وينصحه إذ غاب، ويشهده، ويسلم عليه إذا لقيه، ويجيبه إذا دعاه، ويتبعه إذا مات. ونهي عن هجرة المسلم أخاه فوق ثلاث.» .\nأخرجه أحمد (٢/٦٨) (٥٣٥٧) قال: حدثنا موسى بن داود، قال: حدثنا ابن لهيعة، عن خالد بن أبي عمران. ومسلم (٨/٩) قال: حدثنا محمد بن رافع، قال: حدثنا محمد بن أبي فديك، قال: أخبرنا الضحاك، وهو ابن عثمان. كلاهما - خالد، والضحاك - عن نافع، فذكره.\n* رواية الضحاك مختصرة على: «لا يحل للمؤمن أن يهجر أخاه فوق ثلاثة أيام» .","vol":"6","page":561},{"text":"٤٧٩٣ - (م د ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «مَن نَفَّسَ عن مؤمن كُرْبة من كُرَب الدنيا نَفَّسَ اللهُ عنه كُربة من كُرَب يوم القيامة، ومن يَسَّرَ على مُعْسِر، يَسَّرَ اللهُ عليه في الدنيا والآخِرَةِ، وَمَن سَتَرَ مُسلِمًا سَتَرَهُ اللهُ في الدُّنيا والآخِرَةِ، واللهُ في عَونِ العبدِ ما كانَ العبدُ في عَونِ أَخيهِ، وَمَن سلكَ طريقًا يَلْتَمِسُ فيه عِلْمًا سَهَّلَ اللهُ لهُ [بِهِ] طريقًا إِلى الجنَّةِ، وَمَا اجْتَمَعَ قوم في بيت من بيوتِ اللهِ يَتْلُونَ كتابَ اللهِ تعالى، ويتَدَارَسُونَهُ بينهم إِلا نَزَلَتْ عليهم السكينةُ، وَغَشيَتهم الرحمةُ، وحَفَّتهمُ الملائكةُ، وذَكَرهُمُ اللهُ فيمن عِندَهُ، ومَن بطَّأَ به عَملُهُ لم يُسْرِعْ بِهِ نَسبُهُ» . أخرجه مسلم، والترمذي.\nوللترمذي أيضًا، وأبي داود إِلى قوله: «في عونِ أخيه» .\nوله في أخرى إِلى: «عون أخيه»، ولم يذكر: «مَن يَسَّرَ على مُعْسِر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّكِينة): فعيلة من السكون والطمأنينة.\n(حَفتَّهم) الملائكة أي: أحاطت بهم.\n_________\n(١) رواه مسلم رقم (٢٦٩٩) في الذكر والدعاء، باب فضل الاجتماع على تلاوة القرآن وعلى الذكر، وأبو داود رقم (٤٩٤٦) في الأدب، باب في المعونة للمسلم، والترمذي رقم (١٤٢٥) في الحدود، باب ما جاء في الستر على المسلم، ورقم (١٩٣١) في البر والصلة، باب ما جاء في الستر على المسلم، ورقم (٢٩٤٦) في القراءات، باب رقم (٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥٢) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. (ح) وابن نمير. قال: أخبرنا الأعمش. وفي (٢/٣٢٥) قال: حدثنا الأسود بن عامر. قال: أخبرنا أبو بكر، عن الأعمش. وفي (٢/٤٠٦) قال: حدثنا عفان. قال: حدثنا أبو عوانة. قال: حدثنا سليمان الأعمش. وفي (٢/٥١٤) قال: حدثنا روح. قال: حدثنا هشام، عن محمد بن واسع، عن محمد بن المنكدر. وفي (٢/٥٢٢) قال: حدثنا عبد الصمد. قال: حدثنا حماد. قال: حدثنا سهيل. والدارمي (٣٥١) قال: أخبرنا أحمد بن عبد الله بن يونس. قال: حدثنا زائدة، عن الأعمش. ومسلم (٨/٧١) قال: حدثنا يحيى بن يحيى التميمي وأبو بكر بن أبي شيبة ومحمد بن العلاء الهمداني. قال يحيى: أخبرنا وقال الآخران. حدثنا أبو معاوية، عن الأعمش. وفي (٨/٧١ و٧٢) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي (ح) وحدثناه نصر بن علي الجهضمي. قال: حدثنا أبو أسامة قالا: حدثنا الأعمش. وأبو داود (١٤٥٥) قال: حدثنا عثمان ابن أبي شيبة. قال: حدثنا أبو معاوية، عن الأعمش. وفي (٣٦٤٣) قال: حدثنا أحمد بن يونس. قال: حدثنا زائدة، عن الأعمش. وفي (٤٩٤٦) قال: حدثنا أبو بكر وعثمان ابنا أبي شيبة، المعنى. قالا: حدثنا أبو معاوية. قال عثمان: وجرير، عن الأعمش. وابن ماجة (٢٢٥) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا أبو معاوية، عن الأعمش. وفي (٢٤١٧، ٢٥٤٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية، عن الأعمش. والترمذي (١٤٢٥) قال: حدثنا قتيبة. قال: حدثنا أبو عوانة، عن الأعمش. وفي (٢٦٤٦و ٢٩٤٥) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو أسامة. قال: حدثنا الأعمش. والنسائي في الكبرى تحفة الأشراف (٩/١٢٤٦٢) عن العباس بن عبد الله بن العباس بن السندي، عن ابن عائشة، وهو عبيد الله بن محمد، عن حماد بن سلمة، عن محمد بن واسع، عن الأعمش. وفي (١٢٥٠٠) عن قتيبة، عن أبي عوانة، عن الأعمش. (ح) وعن إبراهيم بن يعقوب، عن أبي النعمان، عن أبي عوانة مثله. وزاد. ربما قال عن أبي سعيد. وفي (١٢٨٧٨) عن أحمد بن الخليل، الذي كان يكون بنيسابور، عن روح بن عبادة، عن هشام، هو ابن حسان، عن محمد بن واسع، عن محمد بن المنكدر.\nثلاثتهم - الأعمش، ومحمد بن المنكدر، وسهيل بن أبي صالح - عن أبي صالح، فذكره.\n* أخرجه أحمد (٢/٢٧٤) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٢٩٦) قال: حدثنا يزيد. قال: أخبرنا هشام بن حسان. والنسائي في الكبرى تحفة الأشراف (٩/١٢٨٧٩) عن أحمد بن سليمان وعبد الرحمن بن محمد بن سلام.\nكلاهما عن يزيد بن هارون، عن هشام بن حسان.\nكلاهما - معمر، وهشام - عن محمد بن واسع، عن أبي صالح، عن أبي هريرة، فذكر نحوه. ليس فيه الأعمش.\n* وأخرجه أحمد (٢/٥٠٠) قال: حدثنا يونس بن محمد. قال: حدثنا حزم قال: سمعت محمد بن واسع، عن بعض أصحابه، عن أبي صالح، عن أبي هريرة، فذكر نحوه.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (٩/١٢٨٩١) عن يحيى بن حبيب بن عربي، عن حماد بن زيد، عن محمد بن واسع، عن رجل، عن أبي صالح، عن أبي هريرة، فذكر نحوه.\n* وأخرج أبو داود (٤٩٤٦) قال: حدثنا واصل بن عبد الأعلى. والترمذي (١٤٢٥، ١٩٣٠) قال: حدثنا عبيد بن أسباط بن محمد القرشي. والنسائي في الكبري تحفة الأشراف (٩/١٢٨٨٩) عن محمد بن إسماعيل بن سمرة.\nثلاثتهم - واصل، وعبيد بن أسباط، ومحمد بن إسماعيل - عن أسباط بن محمد القرشي، عن الأعمش. قال: حدثت عن أبي صالح، عن أبي هريرة، فذكر نحوه.\n* صرح الأعمش بالتحديث في رواية أبي أسامة، عند مسلم (٨/٧٢) .\n* الروايات مطولة ومختصرة وألفاظها متقاربة، وأثبتنا لفظ رواية الأعمش، عند مسلم (٨/٧١) .\nوبلفظ: «لا يستر عبد عبدا في الدنيا، إلا ستره الله يوم القيامة» .\nوفي رواية روح بن القاسم: «لا يستر الله على عبد في الدنيا» .\nأخرجه أحمد (٢/٣٨٨) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٢/٤٠٤) قال: حدثنا خلف. قال: حدثنا ابن عياش. ومسلم (٨/٢١) قال: حدثني أمية بن بسطام العيشي. قال: حدثنا يزيد، يعني ابن زريع. قال: حدثنا روح. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عفان. قال: حدثنا وهيب.\nثلاثتهم - وهيب بن خالد، وإسماعيل بن عياش، وروح بن القاسم - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"6","page":562},{"text":"٤٧٩٤ - (ت د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «الدِّينُ النصيحة، قالوا: لمن يا رسولَ الله؟ قال: لله، ولكتابه، ولأئمة المسلمينَ، والمسلمُ أخو المسلمِ، لا يَخْذُلُهُ، ولا يَكْذِبهُ، ولا يَظْلِمُهُ، وَإِنَّ أحدَكُم مرآةُ أخيهِ، فَإِنْ رَأى بهِ أذى فَليُمِطْهُ عنه» . أخرجه الترمذي مفرَّقًا في ثلاثة مواضع (١) .\nوله في أخرى: أَنَّ رسولَ اللهِ - ﷺ- قال: «المؤمنُ مِرْآةُ المؤمنِ، والمؤمنُ أخو المؤمنِ، يَكُفُّ عليه ضَيْعَتَهُ، ويَحُوطُه من ورائه» (٢) .\nوالرواية الأولى ذكرها بطولها مجموعة رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يكفُّ ضَيْعَتَه) الضَّيْعَة: الحِرْفة، وكَفُّها: جمعها عليه وردها إليه.\n(يَحُوطُه من ورائه): يحفظه ويصونه من ورائه من حيث لا يعلم، وفيما يغيب عنه من أموره.\n_________\n(١) رقم (١٩٢٧) في البر والصلة، باب ما جاء في النصيحة، ورقم (١٩٢٨) و(١٩٣٠)، باب ما جاء في شفقة المسلم على المسلم، وهو حديث حسن، وفي الباب عن ابن عمر، وتميم الداري، وجرير وحكيم بن أبي يزيد عن أبيه، وثوبان، كما قال الترمذي. نقول: وحديث تميم الداري أخرجه مسلم مختصرًا.\n(٢) هذه الرواية ليست عند الترمذي، وإنما هي عند أبي داود رقم (٤٩١٨) في الأدب، باب في النصيحة والحياطة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٦٩٧) قال: حدثنا صفوان. قال: أخبرنا ابن عجلان، عن القعقاع. والترمذي (١٩٢٦) قال: حدثنا محمد بن بشار. قال: حدثنا صفوان بن عيسى، عن محمد بن عجلان، عن القعقاع بن حكيم. والنسائي (٧/١٥٧) قال: أخبرنا الربيع بن سليمان. قال: حدثنا شعيب بن الليث. قال: حدثنا الليث، عن ابن عجلان، عن زيد بن أسلم، وعن القعقاع بن حكيم. (ح) وأخبرنا عبد القدوس بن محمد بن عبد الكبير بن شعيب بن الحبحاب. قال: حدثنا محمد بن جهضم. قال: حدثنا إسماعيل بن جعفر، عن ابن عجلان، عن القعقاع بن حكيم، وعن سمي، وعن عبيد الله ابن مقسم.\nأربعتهم - القعقاع بن حكيم، وزيد بن أسلم، وسمي مولى أبي بكر، وعبيد الله بن مقسم - عن أبي صالح، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.\nورواية: «إن أحدكم مرآة أخيه، فإن رأى به أذى فليمطه عنه» . أخرجه الترمذي (١٩٢٩) قال: حدثني أحمد بن محمد. قال: أخبرنا عبد الله بن المبارك. قال: أخبرنا يحيى بن عبيد الله، عن أبيه، فذكره. * قال الترمذي: ويحيى بن عبيد الله ضعفه شعبة.","vol":"6","page":563},{"text":"٤٧٩٥ - (خ م ت) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «المسلمُ أخو المسلمِ،لا يَظْلِمُهُ، ولا يُسْلِمُه، مَنْ كانَ في حاجةِ أخيهِ كانَ اللهُ في حاجتِهِ، وَمَن فَرَّجَ عن مُسلم كُرْبَة فَرَّجَ اللهُ عنهُ بهَا كُرْبة مِنْ كُرَبِ يومِ القيامةِ، وَمَنْ سَتَرَ مُسلِمًا سَتَرَهُ اللهُ يومَ القيامةِ» . أخرجه البخاري، ومسلم، والترمذي (١) .\n_________\n(١) رواه البخاري ٥ / ٧٠ في المظالم، باب لا يظلم المسلم المسلم ولا يسلمه، وفي الإكراه، باب يمين الرجل لصاحبه أنه أخوه إذا خاف عليه القتل، ومسلم رقم (٢٥٨٠) في البر والصلة، باب تحريم الظلم، والترمذي رقم (١٤٢٦) في الحدود، باب ما جاء في الستر على المسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم برقم (٤٧٩٢) .","vol":"6","page":564},{"text":"٤٧٩٦ - (خ م ت) أبو موسى الأشعري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «المؤمنُ للمؤمنِ كالبنيان يَشُدُّ بعضُه بعضًا» . وشَبَّكَ بين أصابعه. أخرجه البخاري، ومسلم.\nوأخرجه الترمذي إِلى قوله: «بعضًا» (١) .\n_________\n(١) رواه البخاري ٥ / ٧١ في المظالم، باب نصر المظلوم، وفي المساجد، باب تشبيك الأصابع في المسجد، وفي الأدب، باب تعاون المؤمنين بعضهم بعضًا، ومسلم رقم (٢٥٨٥) في البر، باب تراحم المؤمنين وتعاطفهم، والترمذي رقم (١٩٢٩) في البر والصلة، باب ما جاء في شفقة المسلم على المسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٧٢) . وأحمد (٤/٤٠٤) قالا: حدثنا سفيان ابن عيينة. وفي أحمد (٤/٤٠٥) قال: حدثنا ابن إدريس. وفي (٤/٤٠٩) قال: حدثنا يحيى بن سعيد، عن سفيان الثوري. وعبد بن حميد (٥٥٦) قال: حدثنا أبو عاصم، عن سفيان. والبخاري (١/١٢٩) قال: حدثنا خلاد بن يحيى، قال: حدثنا سفيان. وفي (٣/١٦٩) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة. وفي (٨/١٤) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. ومسلم (٨/٢٠) قال: حدثنا أبو بكر بن أبي شيبة، وأبو عامر الأشعري، قالا: حدثنا عبد الله بن إدريس، وأبو أسامة. (ح) وحدثنا محمد بن العلاء أبو كريب، قال: حدثنا ابن المبارك، وابن إدريس، وأبو أسامة. والترمذي (١٩٢٨) قال: حدثنا الحسن بن علي الخلال، وغير واحد. قالوا: حدثنا أبو أسامة. والنسائي (٥/٧٩) قال: أخبرني عبد الله بن الهيثم بن عثمان، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان.\nخمستهم - سفيان بن عيينة، وسفيان الثوري، وابن إدريس، وأبو أسامة حماد بن أسامة، وابن المبارك - عن أبي بردة بريد بن عبد الله بن أبي بردة، قال: أخبرني جدي أبو بردة. فذكره.","vol":"6","page":564},{"text":"٤٧٩٧ - (ت) عبد الله بن عباس - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «يَدُ اللهِ مع الجماعةِ (١)» . أخرجه الترمذي (٢) .\n_________\n(١) في بعض النسخ: يد الله على الجماعة.\n(٢) رقم (٢١٦٧) في الفتن، باب رقم (٧)، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٦٦) قال: حدثنا يحيى بن موسى، قال: حدثنا عبد الرزاق، قال: أخبرنا إبراهيم بن ميمون عن ابن طاووس، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه من حديث ابن عباس إلا من هذا الوجه.\nوله شاهد، ذكره الترمذي عن ابن عمر.\nأخرجه الترمذي (٢١٦٧) قال: حدثنا أبو بكر بن نافع البصري، قال: حدثنا المعتمر بن سليمان، قال: حدثنا سليمان المدني عن عبد الله بن دينار، فذكره.\nوقال الترمذي: هذا حديث غريب من هذا الوجه.","vol":"6","page":564},{"text":"<span data-type=\"title\" id=toc-976>الفرع الثاني: في الحِلْف والإخاء</span>\n٤٧٩٨ - (م د) جبير بن مطعم - ﵁ -: قال: قال رسول الله - ﷺ-: «لا حِلْفَ في الإِسلامِ (١)، وأيُّمَا حِلْف كانَ في الجاهليةِ لم يَزِدْهُ الإِسلامُ إِلا شِدَّة» . أخرجه مسلم، وأبو داود (٢) .\nوقال أبو داود: يريدُ: حِلف المطيَبَّين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا حِلْفَ في الإسلام) أصل الحِلْف: المعاقدة والمعاهدة على التعاضد والتساعد والاتفاق، فما كان منه في الجاهلية على الفتن والقتال بين القبائل والغارات، فذلك الذي ورد النهي عنه في الإسلام بقوله - ﷺ-: «لا حلف في الإسلام» وما كان منه في الجاهلية على نصر المظلوم وصلة الأرحام، كحلف المُطَيَّبِين وما جرى مجراه، فذلك الذي قال فيه - ﷺ-: «وأيما حلف كان في الجاهلية لم يزده الإسلام إلا شدة» . يريد: من المعاقدة على الخير، ⦗٥٦٦⦘ والنصر للحق، وبذلك يجتمع الحديثان، وقد حالف رسول الله - ﷺ- في الإسلام بين قريش والأنصار، يعني: آخى بينهم، وهذا هو الحلف الذي يقتضيه الإسلام، والممنوع منه: ما خالف حكم الإسلام، وكان رسول الله - ﷺ- وأبو بكر من المطيَّبين، وكان عمر من الأحلاف، والأحلاف: ست قبائل: عبد الدار، وجُمَح، ومَخْزوم، وعَدِيّ، وكعب، وسَهم، سموا بذلك لأنهم لما أرادت بنو عبد مناف أخذ ما في أيدي عبد الدار: من الحِجَابة والرِّفَادَة واللِّواء والسِّقَاية، وأبت عبد الدار، عقد كل قوم على أمرهم حِلْفًا مؤكدًا على أن لا يتخاذلوا، فأخرجت بنو عبد مناف جَفْنَة مملوءة طيبًا، فوضعتها لأحلافهم في المسجد عند الكعبة، ثم غمس القوم أيديهم فيها [وتعاقدوا]، وتعاقدت بنو عبد الدار وحلفاؤها حِلْفًا آخر مؤكدًا على أن لا يتخاذلوا، فسموها الأحلاف لذلك.\n_________\n(١) المراد به حلف التوارث، والحلف على ما منع الشرع منه، وحلف التوارث منسوخ بآية الميراث.\n(٢) رواه مسلم رقم (٢٥٣٠) في فضائل الصحابة، باب مؤاخاة النبي ﷺ بين أصحابه، وأبو داود رقم (٢٩٢٥) في الفرائض، باب في الحلف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٨٣) قال: حدثنا عبد الله بن محمد، قال: حدثنا ابن نمير وأبو أسامة. ومسلم (٧/١٨٣) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا عبد الله بن نمير، وأبو أسامة. وأبو داود (٢٩٢٥) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا محمد بن بشر، وابن نمير، وأبو أسامة.\nثلاثتهم - ابن نمير، وأبو أسامة، وابن بشر - عن زكريا، عن سعد بن إبراهيم، عن أبيه، فذكره.","vol":"6","page":565},{"text":"٤٧٩٩ - (ت) عمرو بن شعيب: عن أبيه عن جده - ﵁ -: أَنَّ رسولَ الله - ﷺ- قال في خُطبته: «أوفوا بحلف الجاهلية، فإِنَّهُ لا يَزِيدُهُ - يعني: الإِسلامَ - إِلا شِدَّة -، ولا تُحْدِثُوا حِلفًا في الإِسلام» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٨٥) في السير، باب رقم (٣٠)، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٥٨٥) قال: حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، قال: حدثنا حسين المعلم،عن عمرو بن شعيب، عن أبيه، عن جده، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":566},{"text":"٤٨٠٠ - (خ م د) عاصم بن سليمان الأحول: قال: قلتُ لأنس: «أبلغَكَ أنَّ رسولَ الله - ﷺ- قال: لا حِلْف في الإِسلام؟ فقال: قد حالفَ رسولُ الله - ﷺ- بين قريش، والأنصار في داري» . أخرجه البخاري ومسلم.\nوعند أبي داود قال: «سمعتُ أنسَ بنَ مالك يقول: حالف رسولُ الله - ﷺ- في دارنا، فقيل له: أليس قال رسولُ الله - ﷺ-: لا حِلْفَ في الإِسلام؟ فقال: حَالَفَ رسولُ الله - ﷺ- بين المهاجرين والأنصار في دارنا، مرتين أو ثلاثًا» (١) .\n_________\n(١) رواه البخاري ١٠ / ٤١٨ في الأدب، باب الإخاء والحلف، وفي الكفالة، باب قول الله تعالى: ﴿والذين عاقدت أيمانكم﴾، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (٢٥٢٩) في فضائل الصحابة، باب مؤاخاة النبي ﷺ بين أصحابه، وأبو داود رقم (٢٩٢٦) في الفرائض، باب في الحلف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٠٥) قال: حدثنا سفيان وأحمد (٣/١١١) قال: قرئ على سفيان. وفي (٣/١٤٥) قال: حدثنا إسماعيل بن محمد أبو إبراهيم المعقب، قال: حدثنا عباد بن عباد. وفي (٣/٢٨١) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (٣/٢٨١) أيضا قال: حدثنا عفان قال: حدثنا حفص بن غياث. والبخاري (٣/١٢٥ و٨/٢٧) قال: حدثنا محمد بن الصباح، قال: حدثنا إسماعيل بن زكريا. وفي (٩/١٣٠) قال: حدثنا مسدد، قال: حدثنا عباد بن عباد. وفي الأدب المفرد (٥٦٩) قال: حدثنا محمد بن سلام، قال: أخبرنا ابن عيينة. ومسلم (٧/١٨٣) قال: حدثني أبو جعفر محمد بن الصباح، قال: حدثنا حفص بن غياث. وفي (٧/١٨٣) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، قالا: حدثنا عبدة بن سليمان. وأبو داود (٢٩٢٦) قال: حدثنا مسدد، قال: حدثنا سفيان.\nستتهم - سفيان، وعباد، وحماد، وحفص، وإسماعيل، وعبدة - عن عاصم، فذكره.","vol":"6","page":567},{"text":"٤٨٠١ - (م) أنس بن مالك - ﵁ -: قال: «آخى رسولُ الله - ﷺ- بين أبي طلحة، وأبي عبيدة» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٢٨) في فضائل الصحابة، باب مؤاخاة النبي ﷺ بين أصحابه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٥٢)،ومسلم (٧/١٨٣) قال: حدثني حجاج بن الشاعر.\nكلاهما - أحمد - وحجاج - قالا: حدثنا عبد الصمد، قال: حدثنا حماد (بن سلمة)، قال: حدثنا ثابت، فذكره.","vol":"6","page":567},{"text":"٤٨٠٢ - (خ) عبد الرحمن بن عوف - ﵁ -: قال: «آخى رسولُ الله - ﷺ- بيني وبين سعدِ بنِ الرَّبيع، فقال لي سعد: إِني أكثرُ الأنصارِ مالًا، فأُقَاسِمُكَ مالي شَطْرَينِ، ولي امرأتان، فانظر أيَّتَهما شئتَ، ⦗٥٦٨⦘ حتى أنْزِلَ لك عنها، فإذا حَلَّتْ تزوَّجْتَها، فقلتُ: لا حاجةَ لي في ذلك، دُلُّوني على السوق، فَدَلُّوني على سوقِ بَني قَيْنُقاع، فما رُحْتُ حتى استفضلْتُ أَقِطًا وسَمْنًا ... وذكر الحديث»، وسيجيء بتمامه في «كتاب الصداق» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أقِطًا) الأَقِط: لبن جامد يابس.\n_________\n(١) ٤ / ٢٤٧ و٢٤٨ في البيوع، باب ما جاء في قول الله تعالى: ﴿فإذا قضيت الصلاة فانتشروا في الأرض﴾، وفي فضائل أصحاب النبي ﷺ، باب إخاء النبي ﷺ بين المهاجرين والأنصار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في البيوع (١: ٢) عن عبد العزيز بن عبد الله، وفي فضل الأنصار المناقب (٦٣: ١) عن إسماعيل بن عبد الله. كلاهما - عن إبراهيم بن سعد، عن أبيه، عن جده، عن إبراهيم بن عبد الرحمن بن عوف، عن أبيه - فذكره.","vol":"6","page":567},{"text":"<span data-type=\"title\" id=toc-977>الفرع الثالث: في النصر والإعانة</span>\n٤٨٠٣ - (خ ت) أنس بن مالك - ﵁ -: قال: قال رسول الله - ﷺ-: «انْصُرْ أخَاكَ ظالمًا أو مظلومًا، فقال رجل: يا رسولَ الله أنصرُه إِذا كان مظلومًا، أَفرأيتَ إِن كان ظالمًا: كيف أنصُرُهُ؟ قال: تحجزُه أو تمنعُه عن الظلم، فإن ذلك نَصْرُهُ» .\nوفي رواية نحوه، قالوا: «كيف ننصره ظالمًا؟ قال: تأخذُ فوقَ يديه» . ⦗٥٦٩⦘ أخرجه البخاري، والترمذي (١) .\n_________\n(١) رواه البخاري ٥ / ٧٠ في المظالم، باب أعن أخاك ظالمًا أو مظلومًا، وفي الإكراه، باب يمين الرجل لصاحبه أنه أخوه إذا خاف عليه القتل أو نحوه، والترمذي رقم (٢٢٥٦) في الفتن، باب رقم (٦٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٩٩)، والبخاري (٩/٢٨) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا سعيد ابن سليمان.\nكلاهما - أحمد، وسعيد - قالا: حدثنا هشيم، قال: أخبرنا عبيد الله بن أبي بكر، فذكره.\n٢- وأخرجه البخاري (٣/١٦٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا هشيم، قال: أخبرنا عبيد الله، وحميد، فذكراه. وبنحوه.\n١- أخرجه أحمد (٣/٢٠١) قال: حدثنا يزيد بن هارون. والبخاري (٣/١٦٨) قال: حدثنا مسدد، قال: حدثنا معتمر بن سليمان. والترمذي (٢٢٥٥) قال: حدثنا محمد بن حاتم المكتب، قال: حدثنا محمد بن عبد الله الأنصاري.\nثلاثتهم - يزيد، ومعتمر، والأنصاري - عن حميد، فذكره.\n٢- وأخرجه عبد بن حميد (١٤٠١) قال: أخبرنا يزيد بن هارون، قال: حدثنا سليمان التيمي، عن الحسن، وحميد، فذكراه.","vol":"6","page":568},{"text":"٤٨٠٤ - (م) جابر بن عبد الله - ﵄ -: قال: «اقتتل غلامان، غلام من المهاجرين، وغلام من الأنصار، فنادى المهاجرُ - أو المهاجرون -: يا لَلْمُهاجرين، ونادى الأنصاري: يا لَلأنصَار، فخرج النبيُّ - ﷺ-، فقال: ما هذا؟ دَعْوى الجاهلية؟ قالوا: لا، يا رسولَ الله إِلا أن غلامين اقتتلا، فَكَسَعَ أحدُهما الآخر، فقال: لا بأس، ولْيَنْصُرِ الرجلُ أخاه ظالمًا أو مظلومًا، إِن كان ظالمًا فَلْيَنْهَهُ، فإنه له نصر، وإِن كان مظلومًا فلينصره» . أَخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكسع): أن تضرب دُبُر الإنسان بيدك أو بصدر قدمك.\n_________\n(١) رقم (٢٥٨٤) في البر، باب نصر الأخ ظالمًا أو مظلومًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٢٣) قال: حدثنا يحيى بن آدم، وأبو النضر. والدارمي، (٢٧٥٦) قال: حدثنا أبو نعيم، ومسلم (٨/١٩) قال: حدثنا أحمد بن عبد الله بن يونس.\nأربعتهم - يحيى بن آدم، وأبو النضر، وأبو نعيم، وأحمد بن عبد الله بن يونس - قالوا: حدثنا زهير، قال: حدثنا أبو الزبير، فذكره.","vol":"6","page":569},{"text":"٤٨٠٥ - (د) جابر بن عبد الله، وأبو طلحة - ﵃ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَا مِن مُسلم يَخْذُل امْرَءًا مسلمًا في موضع تُنتهَكُ فيه حرمَتُهُ، ويُنتَقَصُ فيه مِنْ عِرْضِهِ، إِلا خَذَلَهُ اللهُ في موطِن يُحِبُّ فيه نُصرَتَهُ، ⦗٥٧٠⦘ وما من امرئ ينصرُ مسلمًا في موضع يُنتقَص فيه من عرضه، ويُنتهك فيه من حُرمته، إِلا نصرهُ اللهُ في موطن يُحِبُّ فيه نُصْرَتُهُ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُنْتَهك حرمته- عرضه) انتهاك الحرمة والعِرض: المبالغة في الذم والشتم. والعِرض: موضع المدح والذم من الإنسان، فإذا قيل: ذُكِر عِرْض فلان، فمعناه: ذُكرت أموره التي يرتفع عنها أو يسقط بذكرها، ومن أجلها يحمد أو يُذَّم، ويجوز أن تكون مختصة به دون أسلافه، أو بأسلافه [دونه] أو بهما جميعًا، وذهب قوم إلى أن عِرْض الرجل: نفسه دون أسلافه.\n_________\n(١) رقم (٤٨٨٤) في الأدب، باب من رد عن مسلم غيبة، وفي سنده يحيى بن سليم بن زيد وإسماعيل ابن بشير وهما مجهولان، ورواه أيضًا أحمد في \" المسند \" ٤ / ٣٠، وذكره السيوطي في \" الجامع الصغير \" وزاد نسبته للضياء المقدسي في \" المختارة \" من حديث جابر وأبي طلحة بن سهل.\nأقول: وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٠) قال: حدثنا أحمد بن حجاج، قال: أخبرنا عبد الله يعني ابن المبارك وأبو داود (٤٨٨٤) قال: حدثنا إسحاق بن الصباح، قال: حدثنا ابن أبي مريم.\nكلاهما - ابن المبارك، وابن أبي مريم - قالا: أخبرنا الليث بن سعد، قال: حدثني يحيى بن سليم، أنه سمع إسماعيل بن بشير، فذكره.\nقال يحيى عقب الحديث عند أبي داود: وحدثنيه عبيد الله بن عبد الله بن عمر، وعقبة بن شداد.","vol":"6","page":569},{"text":"٤٨٠٦ - (ت) أبو الدرداء - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَن ذَبَّ عن عِرْضِ أخيه ردَّ اللهُ النارَ عن وجههِ يومَ القيامَةِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٣٢) في البر، باب رقم (٢٠)، ورواه أيضًا أحمد في \" المسند \" ٦ / ٤٤٩ و٤٥٠، ورواه الطبراني عن أسماء بنت يزيد، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٤٩) قال: حدثنا إسماعيل، عن ليث، عن شهر بن حوشب. وفي (٦/٤٥٠) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله يعني ابن المبارك، قال: أخبرنا أبو بكر النهشلي، عن مزوق أبي بكير التيمي. والترمذي (١٩٣١) قال: حدثنا أحمد بن محمد، قال: أخبرنا ابن المبارك، عن أبي بكر النهشلي، عن مرزوق أبي بكر التيمي.\nكلاهما - شهر، ومرزوق - عن أم الدرداء، فذكرته.\nوقال الترمذي: هذا حديث حسن.","vol":"6","page":570},{"text":"<span data-type=\"title\" id=toc-978>الفرع الرابع: في الشفاعة</span>\n٤٨٠٧ - (خ م ت د س) أبو موسى الأشعري - ﵁ -: قال: «كان رسولُ الله - ﷺ- جالسًا، فجاء رجل يسأل؟ فأقبل علينا بوجهه، وقال: اشفعُوا لِتُؤْجَرُوا، ويَقْضِي اللهُ على لسانِ نبيهِ مَا شاءَ» .\nوفي رواية: «كان إِذا أتَاه طالبُ حاجة أقْبَلَ على جُلسَائِهِ، فقال: اشْفَعُوا تُؤجَرُوا ...» وذكر الحديث. أَخرجه البخاري، ومسلم، والترمذي.\nوفي رواية أَبي داود، والنسائي قال: قال رسول الله - ﷺ-: «اشفعوا إِليَّ لِتُؤْجَروا، ولَيَقْضِ الله على لسانِ نبيه ما شاء» (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٧٦ في الأدب، باب قول الله تعالى: ﴿من يشفع شفاعة حسنة يكن له نصيب منها﴾، وفي المساجد، باب تشبيك الأصابع في المسجد، وفي المظالم، باب نصر المظلوم، ومسلم رقم (٢٦٢٧) في البر، باب استحباب الشفاعة، وأبو داود رقم (٥١٣١) في الأدب، باب في الشفاعة، والترمذي رقم (٢٦٧٤) في العلم، باب الدال على الخير كفاعله، والنسائي ٥ / ٧٨ في الزكاة، باب الشفاعة في الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٧١) قال: حدثنا سفيان. وأحمد (٤/٤٠٠) قال: حدثنا وكيع. وفي (٤/٤٠٩) قال: حدثنا يحيى بن سعيد، عن سفيان. وفي (٤/٤١٣) قال: حدثنا محمد بن عبيد والبخاري (٢/١٤٠) قال: حدثنا موسى بن إسماعيل، قال: وحدثنا عبد الواحد. وفي (٨/١٤) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. وفي (٨/١٥، ٩/١٧١) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة. ومسلم، (٨/٣٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر وحفص بن غياث. وأبو داود (٥١٣١) قال: حدثنا مسدد، قال: حدثنا سفيان. وفي (٥١٣٣) قال: حدثنا أبو معمر، قال: حدثنا سفيان. والترمذي (٢٦٧٢) قال: حدثنا محمود بن غيلان والحسن ابن علي وغير واحد، قالوا: حدثنا أبو أسامة. والنسائي (٥/٧٧) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى، قال: حدثنا سفيان.\nثمانيتهم - سفيان بن عيينة، ووكيع، وسفيان الثوري، ومحمد بن عبيد، وعبد الواحد، وأبو أسامة، وابن مسهر، وحفص - عن بريد بن عبد الله بن أبي بردة، عن أبي بردة، فذكره.","vol":"6","page":571},{"text":"٤٨٠٨ - (د س) معاوية بن أبي سفيان - ﵄ -: قال: «اشفعوا تُؤجروا، فإني أُريدُ الأمرَ فأُؤخِّرُهُ كَيْما تشفعوا فتُؤجروا، فَإِنَّ ⦗٥٧٢⦘ رسولَ الله - ﷺ- قال: اشفعوا تُؤْجَرُوا» . أخرجه أبو داود.\nوفي رواية النسائي: [«إِن الرجلَ لَيَسألُني الشيءَ فَأَمنَعهُ حَتَّى تَشْفَعُوا فيه فَتُؤْجَرُوا، و] إِنَّ رسولَ الله - ﷺ- قال: اشفعوا تُؤجروا»، ولم يزد على هذا (١) .\n_________\n(١) رواه أبو داود رقم (٥١٣٢) في الأدب، باب في الشفاعة، والنسائي ٥ / ٧٨ في الزكاة، باب الشفاعة في الصدقة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٥٣٢) قال: حدثنا أحمد بن صالح، وأحمد بن عمرو بن السرح، والنسائي (٥/٧٨) قال: أخبرنا هارون بن سعيد.\nثلاثتهم - أحمد بن صالح، وأحمد بن عمرو، وهارون - عن سفيان بن عيينة، عن عمرو بن دينار، عن وهب بن منبه، عن أخيه، فذكره.","vol":"6","page":571},{"text":"<span data-type=\"title\" id=toc-979>الفصل السابع: في الاحترام والتوقير</span>\n٤٨٠٩ - (د) أبو موسى الأشعري - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِنَّ من إِجلالِ اللهِ: إِكرامَ ذي الشَّيْبَة المسلم، وحاملِ القرآنِ غيرِ الغالي فيه، ولا الجافي عَنهُ، وإِكرامَ ذي السلطانِ المُقْسِط» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغالي) المُبالغ في الشيء. ⦗٥٧٣⦘\n(والجافي عنه): التارك للشيء، أما قوله: «ولا الجافي عنه» فمعلوم أن من ترك القرآن وجفاه: حقيق بأن لا يُحتَرَم ولا يُوَقَّر، وأما الغالي فيه، وهو المبالغ فيه، فما أعلم وجه ترك احترامه، وتوقيره، وإكرامه.\n(المُقْسِط) أقسط الرجل فهو مُقْسِط: إذا عدل، وقَسط فهو قاسط: إذا جار.\n_________\n(١) رقم (٤٨٤٣) في الأدب، باب في تنزيل الناس منازلهم، وفي سنده أبو كنانة القرشي وهو مجهول، ولكن للحديث شواهد يقوى بها، وقد حسنه النووي والحافظ العراقي وابن حجر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٤٣) قال: حدثنا إسحاق بن إبراهيم الصواف، قال: حدثنا عبد الله بن حمران، قال: أخبرنا عوف بن أبي جميلة، عن زياد بن مخراق، عن أبي كنانة، فذكره.","vol":"6","page":572},{"text":"٤٨١٠ - (ت) أنس بن مالك - ﵁ -: قال: قال رسول الله - ﷺ-: «ما أكرم شاب شيخًا لِسنِّه إِلا قيَّضَ اللهُ لهُ مَن يُكرمهُ عندَ سِنِّه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٢٣) في البر، باب رقم (٧٥)، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٢٢) قال: حدثنا محمد بن المثنى، قال: حدثنا يزيد بن بيان العقيلي، قال: حدثنا أبو الرجال، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث هذا الشيخ يزيد بن بيان، وأبو الرجال الأنصاري آخر.","vol":"6","page":573},{"text":"٤٨١١ - (ت) أنس بن مالك - ﵁ -: قال: «جاء شيخ يريد النبيَّ - ﷺ-، فأبطأ القوم أن يُوسِّعُوا له، فقال النبيُّ - ﷺ-: لَيْسَ مِنا مَن لم يَرحَمْ صغيرَنا، ويُوِّقرْ كَبيرنا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٢٠) في البر، باب رقم (١٥)، وقال الترمذي: هذا حديث غريب، وفي إسناده، زربي وهو ضعيف يروي مناكير، أقول: ولكن للحديث شواهد بمعناه يقوى بها، منها الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٩١٩) قال: حدثنا محمد بن مرزوق، قال: حدثنا عبيد بن واقد، عن زربي، فذكره.\nوقال الترمذي: هذا حديث غريب روي له أحاديث مناكير عن أنس بن مالك، وغيره.","vol":"6","page":573},{"text":"٤٨١٢ - (ت) عبد الله بن عباس - ﵁ -: قال: قال رسول الله - ﷺ-: «لَيْسَ مِنا مَن لم يرحمْ صغيرَنا ويوقِّرْ كبيرَنا، ويأَمر بالمعروف، وينْهَ عن المنكر» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٢٣) في البر، باب رقم (١٥)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٥٧) (٢٣٢٩) قال: حدثنا عثمان بن محمد - قال عبد الله بن أحمد: وسمعته أنا من عثمان بن محمد - قال: حدثنا جرير، عن ليث، عن عبد الملك بن سعيد بن جبير. وعبد بن حميد (٥٨٦) قال: حدثنا أبو نعيم، قال: حدثنا شريك، عن ليث، عن عبد الملك بن أبي بشير.\nكلاهما - عبد الملك بن سعيد بن جبير، وعبد الملك بن أبي بشير - عن عكرمة، فذكره.\n* أخرجه الترمذي (١٩٢١) قال: حدثنا أبو بكر محمد بن أبان، قال: حدثنا يزيد بن هارون، عن شريك، عن ليث، عن عكرمة، فذكره. ليس فيه عبد الملك.\nوقال الترمذي: هذا حديث حسن غريب. وحديث محمد بن إسحاق عن عمرو بن شعيب حديث حسن صحيح، وقد روي عن عبد الله بن عمرو من غير هذا الوجه أيضا.","vol":"6","page":573},{"text":"٤٨١٣ - (د ت) عمرو بن شعيب - ﵀ -: عن أبيه، عن جده: أَنَّ رسولَ اللهِ - ﷺ- قال: «ليسَ مِنا مَن لم يَرحمْ صغيرَنا، ويَعْرِف شَرف كبيرنا» . أخرجه الترمذي، وأَبو داود، وعنده: «حق كبيرنا» (١) .\n_________\n(١) رواه أبو داود رقم (٤٩٤٣) في الأدب، باب في الرحمة، والترمذي رقم (١٩٢١) في البر، باب رقم (١٥)، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا أحمد، والحاكم وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٨٦)، وأحمد (٢/٢٢٢) و(٧٠٧٣) قال: حدثنا علي بن عبد الله. والبخاري في الأدب المفرد (٣٥٤) قال: حدثنا علي. (ح) وحدثنا محمد بن سلام. وأبو داود (٤٩٤٣) قال: حدثنا أبو بكر بن أبي شيبة وابن السرح.\nخمستهم - الحميدي، وعلي، ومحمد، وأبو بكر بن أبي شيبة، وابن السرح - عن سفيان بن عيينة، قال: حدثنا ابن أبي نجيح، قال: أخبرني عبيد الله بن عامر. فذكره.\n* قال أبو داود في روايته: حدثنا أبو بكر بن أبي شيبة، وابن السرح، قالا: حدثنا سفيان، عن ابن أبي نجيح، عن ابن عامر، عن عبد الله بن عمرو، يرويه. قال ابن السرح: عن النبي -ﷺ-.\n* وضع المزي هذا الحديث تحت ترجمة عبد الرحمن بن عامر عن عبد الله بن عمرو، تحفة الأشراف (٨٨٨٠) وقال: قال أبو داود، فيما روه عنه أبو الحسن بن العبد وغيره: هو عبد الرحمن بن عامر.\nورواية الترمذي: أخرجها أحمد (٢/١٨٥) (٦٧٣٣) قال: حدثنا إسحاق بن عيسى، قال: حدثنا عبد الرحمن بن أبي الزناد، عن عبد الرحمن بن الحارث. وفي (٢/٢٠٧) و(٦٩٣٥) (٦٩٣٧) مكرر قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق وفي (٣٥٨) قال: حدثنا محمد بن سلام، قال: أخبرنا جرير، عن محمد بن إسحاق. وفي (٣٦٣) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثني ابن أبي الزناد، عن عبد الرحمن بن الحارث،والترمذي (١٩٢٠) قال: حدثنا أبو بكر محمد بن أبان، قال: حدثنا محمد بن فضيل، عن محمد بن إسحاق (ح) وحدثنا هناد، قال: حدثنا عبدة، عن محمد بن إسحاق.\nكلاهما - عبد الرحمن بن الحارث، ومحمد بن إسحاق - عن عمرو بن شعيب، عن أبيه، فذكره.\nوقال الترمذي: وحديث محمد بن إسحاق عن عمرو بن شعيب. حديث حسن صحيح.","vol":"6","page":574},{"text":"٤٨١٤ - (خ م) أنس بن مالك - ﵁ -: قال: «صحبتُ جرير بن عبد الله البَجَلي في سفر، فكان يَخْدُمني - قال ثابت: وهو أكبر من أنس - فقلت: لا تفعلْ، فقال: إِني قد رأيتُ الأنصار يُكرمون رسول الله - ﷺ-، ويعملون به شيئًا، آليْتُ أن لا أصحبَ أحدًا منهم إِلا أكرمُتُه وخدمتُهُ لذلك» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ٦٢ في الجهاد، باب الخدمة في الغزو، ومسلم رقم (٢٥١٣) في فضائل الصحابة، باب في حسن صحبة الأنصار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٤٢) . ومسلم (٧/١٧٦) قال: حدثنا نصر بن علي الجهضمي، ومحمد بن المثنى، وابن بشار.\nأربعتهم - البخاري، ونصر، وابن المثنى، وابن بشار - عن محمد بن عرعرة، قال: حدثنا شعبة، عن يونس بن عبيد، عن ثابت البناني، عن أنس، فذكره.","vol":"6","page":574},{"text":"٤٨١٥ - (د) عائشة - ﵂ -: «مرَّ بها سائل فأعطته كِسْرَة، ومَرَّ بها آخرُ عليه ثياب، وله هَيْئَة، فأقعدتْه فأكل، فقيل لها في ذلك، فقالت: قال رسول الله - ﷺ-: أَنزِلوا الناسَ منازلهم» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٤٢) في الأدب، باب في تنزيل الناس منازلهم من حديث سفيان عن حبيب بن أبي ثابت عن ميمون بن أبي شبيب، وإسناده منقطع، ميمون لم يدرك عائشة لكن ذكر له السخاوي في \" المقاصد الحسنة \" شواهد وحسنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٤٢) قال: حدثنا يحيى بن إسماعيل وابن أبي خلف، أن يحيى بن اليمان أخبرهم، عن سفيان، عن حبيب بن أبي ثابت، عن ميمون بن أبي شبيب، فذكره.\n* قال أبو داود: حدثنا يحيى مختصر.\n* قال أبو داود: ميمون لم يدرك عائشة.","vol":"6","page":574},{"text":"٤٨١٦ - (خ م ت) عبد الله بن عمر - ﵄ -: قال: «كُنَّا ⦗٥٧٥⦘ عندَ رسولِ الله - ﷺ-، فقال: أَخبروني بشجرة شِبه - أو كالرجل - المسلم، لا يتَحَاتُّ ورقُها، ولا، ولا، ولا وتؤتي أُكُلَها كُلَّ حين قال ابنُ عمرَ: فوقع في نفسي أنها النَّخْلةُ، ورأيتُ أبا بكر، وعمرَ لا يتكلَّمانِ، فكرهتُ أن أتكلَّمَ، فلَّما لم يقولوا شيئًا قال رسول الله - ﷺ-: هي النَّخْلَةُ، فلما قمنا قلتُ لعمرَ: يا أبتاه، واللهِ لقد كان وقع في نفسي أنها النخلةُ، فقال: ما منعكَ أن تتكلمَ؟ فقال: لم أركم تَكلَّمُون، فكرهتُ أن أتكلَّمَ، أو أقولَ شيئًا، فقال عمرُ: لأن تكونَ قُلْتَها أحبُّ إِليَّ من كذا، وكذا» .\nوفي رواية قال: قال رسول الله - ﷺ-: «إِنَّ مِنَ الشجر شجرة لا يَسْقُط ورقُها، وإِنها مَثَلُ المسلم، فحدِّثوني ما هي؟ فوقع الناسُ في شجَرِ البوادي. قال عبد الله: فوقع في نفسي أنها النخلةُ، فاستحييتُ، ثم قالوا: حَدِّثنا ما هي يا رسولَ الله؟ قال: هي النخلةُ» .\nوفي أخرى قال: «بينا نحن عندَ رسولِ الله - ﷺ- جلوس، إِذ أُتِيَ بجُمَّارِ نخلة، فقال النبيُّ - ﷺ- إِنَّ من الشجرِ شجرة لها بَرَكَة كبَرَكة المسلم، فظننتُ أنه يعني النخلةَ، فأردتُ أن أقول: هي النخلة، التفتُّ فإذا أنا عَاشِرُ عَشَرَة، أنا أحْدَثُهم، فسكتُّ، فقال النبيُّ - ﷺ-: هي النخلةُ» .\nوفي أخرى قال مجاهد: «صحبتُ ابنَ عُمَرَ إِلى المدينةِ، فما سمعتُهُ ⦗٥٧٦⦘ يُحدِّثُ عن رسولِ الله - ﷺ- إِلا حديثًا واحدًا، قال: كنا عند النبيِّ - ﷺ-، فأُتِيَ بجُمَّار ... وذكر نحوه» . أخرجه البخاري ومسلم.\nوللبخاري قال: قال رسول الله - ﷺ-: «مَثَلُ المؤمن كمثل شجرة خضراءَ، لا يسقطُ ورقُها، ولا يَتَحاتُّ، فقال القوم: هي شجرةُ كذا، فأردتُ أن أقولَ: النخلةُ، وأنا غلام شاب، فاستحييتُ، فقال: هي النخلةُ» .\nزاد في رواية: «فحدَّثْتُ به عُمَرَ، فقال: لو كنتَ قلتَها لكان أحبَّ إِليَّ من كذا وكذا» . وأخرج الترمذي الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَتَحَاتُّ) تَحَاتَّ ورق الشجر يتحاتُّ: إذا تساقط وتناثر.\n(كل حين) الحِين: الوقت من الزمان، وأراد به هاهنا: السَّنَة.\n(البوادي) جمع بادية، وهي البَرِّيَّة، وما ليس بحاضر.\n_________\n(١) رواه البخاري ١ / ١٣٦ في العلم، باب طرح الإمام المسألة على أصحابه ليختبر ما عندهم، وباب قول المحدث: حدثنا وأخبرنا وأنبأنا، وباب الفهم في العلم، وباب الحياء في العلم، وفي البيوع، باب بيع الجمار وأكله، وفي تفسير سورة إبراهيم، وفي الأطعمة، باب أكل الجمار، وباب بركة النخل، وفي الأدب، باب ما لا يستحيى من الحق في التفقه في الدين، وباب إكرام الكبير، ومسلم رقم (٢٨١١) في المنافقين، باب مثل المؤمن مثل النخلة، والترمذي رقم (٢٨٧١) في الأدب، باب ما جاء في مثل المؤمن القارئ للقرآن وغير القارئ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن مجاهد، قال: صحبت ابن عمر إلى المدينة، فلم أسمعه يحدث عن رسول الله -ﷺ- إلا حديثا واحدا. قال: «كنا عند النبي -ﷺ-، فأتي بجمار فقال: إن من الشجر شجرة مثلها كمثل المسلم. فأردت أن أقول: هي النخلة. فإذا أنا أصغر القوم. فسكت. فقال النبي -ﷺ-: هي النخلة» .\nأخرجه الحميدي (٦٧٦) قال: حدثنا سفيان، قال: حدثنا ابن أبي نجيح. وأحمد (٢/١٢) (٤٥٩٩) قال: حدثنا سفيان، عن ابن أبي نجيح. وفي (٢/٤١) (٥٠٠٠) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (٢/٩١) (٥٦٤٧) قال: حدثنا حجاج، قال: حدثنا شريك، عن سلمة بن كهيل. وفي (٢/١١٥) (٥٩٥٥) قال: حدثنا أسود، قال: حدثنا شريك، قال: سمعت سلمة بن كهيل. والدارمي (٢٨٨) قال: أخبرنا بشر بن الحكم، قال: حدثنا سفيان، عن ابن أبي نجيح. والبخاري (١/٢٨) قال: حدثنا علي، قال: حدثنا سفيان، قال: قال لي ابن أبي نجيح. وفي (٣/١٠٣) قال: حدثنا أبو الوليد هشام بن عبد الملك، قال: حدثنا أبو عوانة، عن أبي بشر. وفي (٧/١٠٣) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، قال: حدثنا الأعمش. وفي (٧/١٠٤) قال: حدثنا أبو نعيم، قال: حدثنا محمد بن طلحة، عن زبيد. ومسلم (٨/١٣٧) قال: حدثني محمد بن عبيد الغبري، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب، عن أبي الخليل الضعبي. (ح) وحدثنا أبو بكر ابن أبي شيبة وابن أبي عمر. قالا: حدثنا سفيان بن عيينة، عن ابن أبي نجيح. (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا سيف.\nسبعتهم - ابن أبي نجيح، والأعمش، وسلمة بن كهيل، وأبو بشر، وزبيد، وأبو الخليل، وسيف بن سليمان - عن مجاهد، فذكره.\nوالروايات متقاربة، وبعضهم يزيد على بعض.\nوبلفظ: «إن من الشجر شجرة لا يسقط ورقها، وإنها مثل المسلم، فحدثوني ما هي؟ فوقع الناس في شجر البوادي. قال عبد الله: ووقع في نفسي أنها النخلة. فاستحييت. ثم قالوا: حدثنا ما هي يا رسول الله؟ قال: فقال: هي النخلة. قال: فذكرت ذلك لعمر. قال: لأن تكون قلت هي النخلة أحب إلي من كذا وكذا.» .\nأخرجه الحميدي (٦٧٧) قال: حدثنا سفيان. وأحمد (٢/٦١) (٥٢٧٤) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا مالك. وفي (٢/١٢٣) (٦٠٥٢) قال: حدثنا هاشم وحجين، قالا: حدثنا عبد العزيز. وفي (٢/١٥٧) (٦٤٦٨) قال: حدثنا عمر بن سعد، وهو أبو داود الحفري، قال: حدثنا سفيان. وعبد بن حميد (٧٩٢) قال: حدثنا عمر بن سعد، عن سفيان. والبخاري (١/٢٣) قال: حدثنا قتيبة، قال: حدثنا إسماعيل بن جعفر. وفي (١/٢٤) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان. وفي (١/٤٤) قال: حدثنا إسماعيل، قال: حدثني مالك. ومسلم (٨/١٣٧) قال: حدثنا يحيى بن أيوب وقتيبة بن سعيد وعلي بن حجر السعدي، قالوا: حدثنا إسماعيل، يعنون ابن جعفر. والترمذي (٢٨٦٧) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن، قال: حدثنا مالك. والنسائي في الكبرى تحفة الأشراف (٥/٧١٢٦) عن علي بن حجر، عن إسماعيل بن جعفر.\nستتهم - سفيان بن عيينة، ومالك، وعبد العزيز بن أبي سلمة، وسفيان الثوري، وإسماعيل بن جعفر، وسليمان بن بلال - عن عبد الله بن دينار، فذكره.\nوبلفظ: «مثل المؤمن كمثل شجرة خضراء، لا يسقط ورقها ولا يتحات، فقال القوم: هي شجرة كذا، هي شجرة كذا، فأردت أن أقول هي النخلة، وأنا غلام شاب، فاستحييت، فقال: هي النخلة» .\nأخرجه أحمد (٢/٣١) (٤٨٥٩) قال: حدثنا يزيد بن هارون. والبخاري (٨/٣٦) قال: حدثنا آدم. كلاهما - يزيد، وآدم - عن شعبة، قال: حدثنا محارب بن دثار، فذكره.\nوبلفظ: «أخبروني بشجرة مثلها مثل المسلم، تؤتي أكلها كل حين بإذن ربها، ولا تحت ورقها، فوقع في نفسي النخلة، فكرهت أن أتكلم وثم أبو بكر وعمر، فلما لم يتكلما. قال النبي -ﷺ-: هي النخلة، فلما خرجت مع أبي قلت: يا أبتاه، وقع في نفسي أنها النخلة، قال: ما منعك أن تقولها، لو كنت قلتها كان أحب إلي من كذا وكذا، قال: ما منعني إلا أني لم أرك ولا أبا بكر تكلمتما، فكرهت» .\nأخرجه البخاري (٦/٩٩) قال: حدثني عبيد بن إسماعيل، عن أبي أسامة. وفي (٨/٤٢) وفي الأدب المفرد (٣٦٠) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. ومسلم (٧/١٣٨) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا أبو أسامة.\nكلاهما - أبو أسامة، ويحيى - عن عبيد الله بن عمر، قال: حدثني نافع، فذكره.\nوعن حفص بن عاصم، عن ابن عمر، مثله.\nهكذا ذكره البخاري عقب حديث محارب بن دثار، السابق وزاد: فحدثت به عمر، فقال: «لو كنت قلتها لكان أحب إلي من كذا وكذا» .\nأخرجه البخاري (٨/٣٦) قال: حدثنا آدم، عن شعبة، قال: حدثنا خبيب بن عبد الرحمن، عن حفص ابن عاصم، فذكره.","vol":"6","page":574},{"text":"<span data-type=\"title\" id=toc-980>الفصل الثامن: في الاستئذان</span>، وفيه سبعة فروع\n<span data-type=\"title\" id=toc-981>الفرع الأول: كيفية الاستئذان</span>\n٤٨١٧ - (د) ربعي بن حراش: قال: «جاء رجل من بني عامر، فاستأذنَ على رسولِ الله - ﷺ- وهو في بيت، فقال: أألِجُ؟ فقال رسولُ الله - ﷺ- لخادمه: اخرج إِلى هذا، فعَلِّمْه الاستئذانَ، فقل له: قل: السَّلامُ عليكم، أأدخُل؟ فسمع الرجلُ ذلك من رسولِ الله - ﷺ-، فقال: السلامُ عليكم، أأدْخُل؟ فأذِنَ لَهُ رسولُ الله - ﷺ-، فَدَخَلَ» . وفي رواية قال: «حُدِّثتُ أن رجلًا جاء ... وذكر الحديث» .\nوفي أخرى عن رجل من بني عامر «أنه جاء ... وذكر الحديث» . أخرجه أبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٥١٧٧) و(٥١٧٨) و(٥١٧٩) في الأدب، باب كيف الاستئذان وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٦٨) قال: حدثنا محمد بن جعفر (٥١٧٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو الأحوص. وفي (٥١٧٩) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. والنسائي في عمل اليوم والليلة (٣١٦) قال: أخبرنا محمد بن المثنى. قال: حدثنا محمد. قال: حدثنا شعبة.\nكلاهما - شعبة، وأبو الأحوص - عن منصور، عن ربعي بن حراش، فذكره.\n* وأخرجه أبو داود (٥١٧٨) قال: حدثنا هناد بن السري، عن أبي الأحوص، عن منصور، عن ربعي ابن حراش. قال: حدثت أن رجلا من بني عامر استأذن على النبي -ﷺ-، بمعناه.\nقال أبو داود: وكذلك حدثنا مسدد، قال: حدثنا أبو عوانة، عن منصور، عن ربعي. ولم يقل: عن رجل من بني عامر.\n* رواية أبي داود والنسائي مختصرة على: قصة الاستئذان.","vol":"6","page":577},{"text":"٤٨١٨ - (د) قيس بن سعد بن عبادة - ﵄ -: قال: «زارنا ⦗٥٧٨⦘ رسولُ الله - ﷺ- في منزلنا، فقال: السلامُ عليكم ورحمةُ الله، فَرَدَّ أبي ردًّا خَفِيًّا، فقلتُ: أَلا تأذَنُ لرسولِ الله - ﷺ-؟ فقال: دَعْهُ حتى يُكْثِرَ علينا من السلام، فقال رسولُ الله - ﷺ-: السلامُ عليكم ورحمةُ الله، فردَّ سعد ردًّا خفيًّا، ثم قال رسولُ الله - ﷺ-: السلامُ عليكم ورحمةُ الله، ثم رَجَعَ رسولُ الله - ﷺ- واتَّبَعهُ سعد، فقال: يا رسولَ الله، إِني كنتُ أسمع تسليمكَ، وأردهُ عليك ردًّا خفيًّا، لتُكْثِرَ علينا من السلام، قال: فانصرف معه النبيُّ - ﷺ-، وَأَمر له سعد بغسْل فاغتسل، ثم ناوَلَهُ مِلْحَفة مصبوغة بزَعفران - أو وَرْس - فاشتمل بها، ثم رفع رسولُ الله - ﷺ- يديه، وهو يقول: اللَّهمَّ اجعل صلواتِكَ ورحمَتَكَ على آل سعد بنِ عُبادَةَ، قال: ثم أصابَ رسولُ الله - ﷺ- من الطعام، فلما أراد الانصراف، قَرَّبَ له سعد حمارًا قد وطَّأْ عليه بقطيفة، فركب رسولُ الله - ﷺ-، فقال سعد: يا قيسُ، اصحَبْ رسولَ الله - ﷺ-، [قال قيس]: فصحبتُه، فقال لي رسولُ الله - ﷺ-: اركب معي، فأَبَيْتُ، ثم قال: إِمَّا أن تركبَ، وإِمَّا أن تنصرفَ، قال: فانصرفتُ» . أخرجه أبو داود (١) . ⦗٥٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَرْس) الوَرْس نبت أصفر تُصبغ به الثياب.\n(القَطِيفة): الدِّثَار ذو الخَمْل.\n_________\n(١) رقم (٥١٨٥) في الأدب، باب كم مرة يسلم الرجل في الاستئذان، من حديث محمد بن عبد الرحمن ابن سعد بن زرارة عن قيس بن سعد، وإسناده منقطع، قال الحافظ في \" التهذيب \" في ترجمة قيس ابن سعد: روى عنه محمد بن عبد الرحمن بن سعد بن زرارة، والصحيح: أن بينهما رجل، وقال أبو داود: رواه عمر بن عبد الواحد وابن سماعة عن الأوزاعي مرسلًا، ولم يذكرا قيس بن سعد، قال المنذري في \" مختصر سنن أبي داود \": وأخرجه النسائي مسندًا ومرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢١) وأبو داود (٥١٨٥) قال: حدثنا هشام أبو مروان ومحمد بن المثنى. والنسائي في عمل اليوم والليلة (٣٢٥) قال: أخبرنا محمد بن المثنى.\nثلاثتهم - أحمد بن حنبل، وهشام بن خالد أبو مروان، وابن المثنى - عن الوليد بن مسلم، قال: حدثنا الأوزاعي، قال: سمعت يحيى بن أبي كثير يقول: حدثني محمد بن عبد الرحمن بن أسعد بن زرارة، فذكره.\n* قال أبو داود: رواه عمر بن عبد الواحد وابن سماعة عن الأوزاعي. مرسلا. لم يذكرا قيس بن سعد.\n* أخرجه النسائي في عمل اليوم والليلة (٣٢٦) قال: أخبرني شعيب بن شعيب بن إسحاق، قال: حدثنا عبد الوهاب، قال: حدثنا شعيب، قال: حدثنا الأوزاعي. قال: أخبرني يحيى بن أبي كثير، عن محمد بن عبد الرحمن بن أسعد بن زرارة، قال: زار رسول الله -ﷺ- سعد بن عبادة، فلما أتى منزله. قال: «السلام عليكم..» وساق الحديث مرسلا ليس فيه عن قيس بن سعد.\n* وأخرجه النسائي في عمل اليوم والليلة (٣٢٧) قال: أخبرنا محمد بن حاتم. قال: أخبرنا حبان. قال: أخبرنا عبد الله، عن الأوزاعي، قال: حدثني يحيي بن أبي كثير، عن محمد بن عبد الرحمن بن ثوبان، أن رسول الله -ﷺ- أتى سعد بن عبادة زائرا. فقال: «السلام عليكم» . فرد سعد السلام خافضا بها صوته وساق الحديث.","vol":"6","page":577},{"text":"٤٨١٩ - (خ م د ت ط) أبو سعيد الخدري، وأُبي بن كعب، وأبو موسى الأشعري - ﵃ -: قال أبو سعيد: «كنتُ في مجلس من مجالس الأنصار، إِذ جاء أبو موسى كأنه مَذْعور، فقال: استأذنتُ على عمرَ ثلاثًا فلم يُؤذَنْ [لي]، فرجعتُ، قال: ما منعكَ؟ قلتُ: استأذنتُ ثلاثًا، فلم يُؤذَنْ [لي]، فرجعتُ، وقال رسولُ الله - ﷺ-: إِذا استأذَنَ أحدكم ثلاثًا، فلم يُؤذَنْ له فلْيَرْجِعْ، فقال: والله لَتُقِيمنَّ عليه بَيِّنة، أمنكم أحد سمعه من النبيِّ - ﷺ-؟ قال أُبَيُّ بنُ كعب: فوالله لا يقوم معك إِلا أصغر القوم، فكنتُ أصغرَ القوم، فقمتُ معه، فأخبرتُ عمرَ: أن النبيَّ - ﷺ- قال ذلك» .\nقال الحميديُّ: ألفاظ الرواة في الحكاية عن عمر وأبي موسى مختلفة، والمعاني متقاربةُ، ولفظ المتن فيها واحد، كما قدَّمنا، إلا أن في رواية منها «أنَّ أبا موسى قال: أنْشُدكم بالله: هل سمعَ أحد منكم رسولَ الله - ﷺ- يقول: الاستئذانُ ثلاث، فإن أُذِنَ لك، وإلا فارجعْ؟ قال أبو سعيد: فقمتُ حتى أتيتُ عُمَرَ، فقلتُ: قد سمعتُ رسولَ الله - ﷺ- يقول هذا» . ⦗٥٨٠⦘\nوفي أُخرى «أن أبا موسى استأذنَ على عمر ثلاثًا، فكأنه وجده مشغولًا، فرجع، فقال عمرُ: ألم أسمعْ صوتَ عبدِ الله بنِ قيس؟ ائْذَنُوا له، فَدُعِي، فقال [له]، ما حملكَ على ما صنعتَ؟ قال: إنا كنا نُؤمَرُ بهذا، قال: لَتُقيمَنَّ على هذا بيَّنةَ، أو لأفْعَلَنَّ، فخرج، فانطلق إلى مجلس من الأنصار، فقالوا: لا يشهدُ على هذا إلا أصغَرُنا، فقام أبو سعيد، فقال: كنا نؤمَر بهذا، فقال عمرُ: خَفِي عليَّ هذا من أمرِ رسولِ الله - ﷺ-، ألْهَاني عنه الصَّفْقُ بالأسواق» . أخرجه البخاري ومسلم.\nوفي رواية لمسلم «أن أبا موسى أتى بابَ عمرَ، فاستأذنَ، فقال عمرُ: واحدة، ثم استأذنَ الثانيةَ، فقال عمرُ، ثِنْتانِ، ثم استأذنَ الثالثةَ، فقال عمرُ: ثلاث، ثم انصرفَ، فأتْبعَهُ، فرَدَّه، فقال: إنْ كان هذا شيئًا حفظتَه من رسولِ الله - ﷺ-: فها (١)، وإلا لأجعَلَنَّكَ عِظَةَ، قال أبو سعيد، فأتانا فقال: ألم تعلموا أنَّ رسولَ الله - ﷺ- قال: الاستئذانُ ثلاث؟ قال: فجعلوا يضحكون، قال: فقلتُ: أتاكم أخوكم المسلم قد أُفْزِعَ، تضحكون؟! قال: انْطَلِقْ، فأنا شريكك في هذه العقوبة، فأتاه، فقال: هذا أبو سعيد» . ⦗٥٨١⦘\nوأخرجه أبو داود مثل الرواية الأولى. وأخرج الترمذي رواية مسلم.\nوأخرج أبو داود أيضًا «أنَّ أبا موسى استأذنَ على عمرَ - بهذه القصة - قال فيه: فانطلق [إليه] بأبي سعيد، فشهدَ له، فقال: أخفي عليَّ هذا من أمرِ رسولِ الله - ﷺ-؟ ألهاني الصَّفْقُ بالأسواق، ولكنْ سَلِّمْ ما شئتَ ولا تستأذِنْ» .\nوفي رواية لمسلم قال أبو بُرْدةَ: «جاء أبو موسى إلى عمرَ، فقال: السلامُ عليكم، هذا عبدُ الله بنُ قيس، فلم يأذنْ له، فقال: السلام عليكم، هذا أبو موسى، السلامُ عليكم، هذا الأشعريُّ، ثم انصرفَ، فقال: رُدُّوا عليَّ، ردُّوا عليَّ، فجاء فقال: يا أبا موسى، ما ردَّك؟ كنا في شُغْل، قال: سمعتُ رسولَ الله - ﷺ- يقول: الاستئذانُ ثلاث، فإن أُذِنَ لك، وإلا فارجعْ، قال: لَتأْتِيَنَّي على هذا ببينَّة، وإلا فعلتُ وفعلتُ، فذهبَ أبو موسى، قال عمرُ، إن يجد بينَّة تجدوه عند المنبر عَشِيَّة، وإن لم يجدْ بيَّنةَ فلن تجدوه، فلما أن جاء بالعشيِّ وجدوه، فقال: يا أبا موسى، ما تقولُ، أقد وجدت؟ قال: نعم، أُبَيَّ بن كعب، قال: عَدْل، قال: يا أبا الطفيل - وفي رواية: يا أبا المنذر- ما يقول هذا؟ قال سمعتُ رسولَ الله - ﷺ ⦗٥٨٢⦘ يقول ذلك، يا ابنَ الخطَّاب، فلا تكونَنَّ عَذابًا على أصحاب رسولِ الله - ﷺ- قال: سبحانَ الله: إنما سمعتُ شيئًا فأحببتُ أن أَتَثَبَّتُ» .\nوفي رواية الموطأ عن أبي موسى قال: قال رسولُ الله - ﷺ-: «الاستئذانُ ثلاث، فإن أُذِنَ لك فادخلْ، وإلا فارجعْ» .\nوأخرج أبو داود نحو رواية مسلم هذه، ورواية مسلم أتَمُّ وأكمل.\nوله في أخرى عن أبي موسى بهذه القصة، قال: «فقال عمرُ لأبي موسى: إني لم أتَّهِمْكَ، ولكنِ الحديثُ عن رسولِ الله - ﷺ- شديدُ» .\nوفي رواية للموطأ «أن أبا موسى جاءَ يستأْذنُ على عمر بن الخطاب، فاستأذنَ ثلاثًا، ثم رجع، فأرسل عمرُ بنُ الخطاب في أثره، فقال: ماَلكَ لم تدخل؟ فقال أبو موسى: سمعتُ رسولَ الله - ﷺ- يقول: الاستئذانُ ثلاث، فإن أُذِنَ لك فادخلْ، وإلا فارجعْ، فقال عمرُ: مَنْ يعلم هذا؟ لئن لم تأتني بمن يعلمُ ذلك لأفعلنَّ بك كذا وكذا، فخرج أبو موسى حتى جاء مجلسًا في المسجد، يقال له: مجلسُ الأنصار، فقال: إني أَخبرتُ عمر بن الخطاب أني سمعتُ رسول الله - ﷺ- يقول: الاستئذان ثلاث، فإن أُذِنَ لك فادخل وإلا فارجعْ، فقال عمرُ: لئن [لم] تأْتني بمن يعلم هذا لأفعلنَّ بك كذا وكذا، فإن كان سمع ذلك أحد منكم فلْيقُم معي، فقالوا لأبي سعيد الخدري: قُمْ معه ⦗٥٨٣⦘ وكان أبو سعيد أصغرَهم - فقام معه، فأَخبرَ بذلك عمرَ بنَ الخطاب، فقال عمر لأبي موسى: أمَا إني لم أتَّهِمْكَ، ولكني خشيتُ أن يتقَوَّل الناسُ على رسولِ الله - ﷺ-» .\nوفي رواية أخرى لأبي داود «قال فيَّ هذا، فقال عمر لأبي موسى: أما إني لم اتَّهِمْكَ، ولكني خشيت أن يتقَوَّل الناسُ على رسولِ الله - ﷺ-» . هكذا أخرجه أبو داود بإسناد الموطأ بهذه الرواية (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ألهاني) اللهو: الشُّغل، وألهاني: شَغَلني.\n(الصَّفْق) البيع، وأصله: صَفْق اليد باليد عند عقد البيع.\n(بَيِّنَة) البينة: الحجة والشاهد.\n_________\n(١) أي: فهاتِ البينة.\n(٢) رواه البخاري ١١ / ٢٣ في الاستئذان، باب التسليم والاستئذان ثلاثًا، وفي البيوع، باب الخروج في التجارة، وفي الاعتصام، باب الحجة على من قال: إن أحكام النبي ﷺ كانت ظاهرة، ومسلم رقم (٢١٥٣) في الآداب، باب الاستئذان، والموطأ ٢ / ٩٦٣ و٩٦٤ في الاستئذان، باب الاستئذان، وأبو داود رقم (٥١٨٠) و(٥١٨١) و(٥١٨٢) و(٥١٨٣) و(٥١٨٤) في الأدب، باب كم مرة يسلم الرجل في الاستئذان، والترمذي رقم (٢٦٩١) في الاستئذان والآداب، باب ما جاء في الاستئذان ثلاثًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٧٣٤) وأحمد (٣/٦) والبخاري (٨/٦٧) قال: حدثنا علي بن عبد الله. ومسلم (٦/١٧٧) قال: حدثني عمرو بن محمد بن بكير الناقد. وفي (٦/١٧٨) قال: حدثنا قتيبة بن سعيد. وابن أبي عمر. وأبو داود (٥١٨٠) قال: حدثنا أحمد بن عبدة.\nسبعتهم - الحميدي، وأحمد بن حنبل، وعلي، وعمرو، وقتيبة، وابن أبي عمر، وأحمد بن عبدة - عن سفيان بن عيينة، قال: حدثنا يزيد بن خصيفة.\n٢- وأخرجه مسلم (٦/١٧٨) قال: حدثني أبو الطاهر، قال: أخبرني عبد الله بن وهب، قال: حدثني عمرو بن الحارث، عن بكير بن الأشج.\nكلاهما - يزيد، وبكير - عن بسر بن سعيد، فذكره.\nوالرواية الثانية: أخرجها أحمد (٤/٤٠٠) قال: حدثنا يحيى، هو ابن سعيد. والبخاري (٣/٧٢) وفي الأدب المفرد (١٠٦٥) قال: حدثنا محمد بن سلام، قال: أخبرنا مخلد بن يزيد. وفي (٩/١٣٣) قال: حدثنا مسدد، قال: حدثنا يحيى ومسلم (٦/١٧٩) قال: حدثني محمد بن حاتم، قال: حدثنا يحيى ابن سعيد القطان. (ح) وحدثنا محمد بن بشار، قال: حدثنا أبو عاصم. (ح) وحدثنا حسين بن حريث، قال: حدثنا النضر، يعني ابن شميل. وأبو داود (٥١٨٢) قال: حدثنا يحيى بن حبيب، قال: حدثنا روح.\nخمستهم - يحيى، ومخلد، وأبو عاصم، والنضر، وروح - عن ابن جريج قال: حدثني عطاء، عن عبيد الله بن عمير، فذكره.\nوالرواية الثالثة.\n١- أخرجها أحمد (٣/١٩ و٤/٤١٠، ٤١٨) قال: حدثنا يزيد بن هارون. والدارمي (٢٦٣٢) قال: أخبرنا أبو النعمان، قال: حدثنا يزيد بن زريع. وابن ماجة (٣٧٠٦) قال: حدثنا أبو بكر، قال: حدثنا يزيد بن هارون.\nكلاهما - ابن هارون، وابن زيرع - عن داود بن أبي هند.\n٢- وأخرجه أحمد (٤/٣٩٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والترمذي (٢٦٩٠) قال: حدثنا سفيان بن وكيع، قال: حدثنا عبد الأعلى بن عبد الأعلى.\nكلاهما - معمر، وعبد الأعلى - عن سعيد الجريري.\n٣- وأخرجه أحمد (٤/٤٠٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٦/١٧٨) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا بشر، يعني ابن المفضل. وفي (٦/١٧٩) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما - شعبة، وبشر - عن سعيد بن يزيد أبي مسلمة.\n٤- وأخرجه مسلم (٦/١٧٩) قال: حدثنا أحمد بن الحسن بن خراش، قال: حدثنا شبابة، قال: حدثنا شعبة، عن الجريري، وسعيد بن يزيد.\nثلاثتهم - داود، والجريري، وأبو مسلمة - عن أبي نضرة، فذكره.\nوالرواية الرابعة:\n١- أخرجها أحمد (٤/٣٩٨) قال: حدثنا أبو نعيم. ومسلم (٦/١٧٩ و١٨٠) قال: حدثنا حسين بن حريث أبو عمار، قال: حدثنا الفضل بن موسى (ح) وحدثناه عبد الله بن عمر بن محمد بن أبان، قال: حدثنا علي بن هاشم. وأبو داود (٥١٨١) قال: حدثنا مسدد، قال: حدثنا عبد الله بن داود.\nأربعتهم - أبو نعيم، والفضل، وعلي بن هاشم، وعبد الله بن داود - عن طلحة بن يحيى.\n٢- وأخرجه أبو داود (٥١٨٣) قال: حدثنا زيد بن أخزم، قال: حدثنا عبد القاهر بن شعيب، قال: حدثنا هشام، عن حميد بن هلال.\nكلاهما - طلحة بن يحيى، وحميد - عن أبي بردة، فذكره.\nورواية الموطأ أخرجها مالك فيه (١٨٦٤) عن ربيعة بن أبي عبد الرحمن، عن غير واحد من علمائهم، فذكره.","vol":"6","page":579},{"text":"٤٨٢٠ - (ت) عبد الله بن عباس - ﵄ - قال: حدَّثني ⦗٥٨٤⦘ عمرُ بنُ الخطاب - ﵁- قال: «استأْذنتُ على رسولِ الله - ﷺ- ثلاثًا، فأُذِنَ لي» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٩٢) في الاستئذان، باب ما جاء أن الاستئذان ثلاث، وقد حسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٩١) قال: حدثنا محمود بن غيلان، قال: حدثنا عمر بن يونس، قال: حدثنا عكرمة بن عمار، قال: حدثني أبو زميل، قال: حدثني ابن عباس، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"6","page":583},{"text":"٤٨٢١ - (د) عوف بن مالك - ﵁ -: قال: أَتيتُ رسولَ الله - ﷺ- في غزوت تبوكَ وهو في قُبَّة من أَدَم، فسلمتُ عليه، فردَّ عليَّ، وقال: «ادخل» قلتُ: أَكُلِّي يا رسول الله، قال: «كُلُّك» فدخلتُ، قال عثمان بن أبي العاتكة: إنما قال: «كُلِّي، من صغر القُبَّةِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٠٠) و(٥٠٠١) في الأدب، باب ما جاء في المزاح، وهو حديث صحيح، وقد رواه البخاري بطوله بدون قصة الدخول، ٦ / ١٩٨ في الجهاد، باب ما يحذر من الغدر، وكذلك رواه ابن ماجة رقم (٤٠٤٢) في الفتن، باب أشراط الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قلت هو جزء من حديث طويل بلفظ: «أتيت رسول الله -ﷺ-، وهو في غزوة تبوك، وهو في خباء من أدم، فجلست بفناء الخباء. فقال رسول الله -ﷺ-: ادخل يا عوف فقلت: بكلي يا رسول الله؟ قال: بكلك. ثم قال: يا عوف، احفظ خلالا ستّا بين يدي الساعة: إحداهن موتي. قال: فوجمت عندها وجمة شديدة. فقال: قل: إحدى. ثم فتح بيت المقدس، ثم داء يظهر فيكم يستشهد الله به ذراريكم وأنفسكم، ويزكي به أعمالكم، ثم تكون الأموال فيكم، حتى يعطى الرجل مائة دينار، فيظل ساخطا، وفتنة تكون بينكم، لا يبقى بيت مسلم إلا دخلته، ثم تكون بينكم وبين بني الأصفر هدنة، فيغدرون بكم، فيسيرون إليكم في ثمانين غاية، تحت كل غاية اثنا عشر ألفا.» .\nأخرجه البخاري (٤/١٢٣) قال: حدثنا الحميدي. وأبو داود (٥٠٠٠) قال: حدثنا مؤمل بن الفضل. وابن ماجة (٤٠٤٢، ٤٠٩٥) قال: حدثنا عبد الرحمن بن إبراهيم.\nثلاثتهم - عبد الله بن الزبير الحميدي، ومؤمل، وعبد الرحمن بن إبراهيم دحيم - عن الوليد بن مسلم، قال: حدثنا عبد الله بن العلاء بن زبر، قال: سمعت بسر بن عبيد الله، أنه سمع أبا إدريس، فذكره.\n(*) قال أبو داود (٥٠٠١):حدثنا صفوان بن صالح، قال: حدثنا الوليد، قال: حدثنا عثمان بن أبي العاتكة. قال: إنما قال: «أدخل كلي» من صغر القبة.\nوبلفظ: «استأذنت على النبي -ﷺ-. فقلت: أدخل كلي أو بعضي. قال: ادخل كلك. فدخلت عليه، وهو يتوضأ وضوءا مكيثا. فقال لي: يا عوف بن مالك. اعدد ستا قبل الساعة: موت نبيكم. خذ إحدى. ثم فتح بيت المقدس، ثم موت يأخذكم، تقعصون فيه كما تقعص الغنم، ثم تظهر الفتن، ويكثر المال، حتى يعطى الرجل الواحد مائة دينار فيسخطها، ثم يأتيكم بنو الأصفر تحت ثمانين غاية، تحت كل غاية اثنا عشر ألفا» .\nأخرجه أحمد (٦/٢٢) قال: حدثنا يزيد بن هارون. قال: أخبرنا سفيان بن حسين، عن هشام بن يوسف، فذكره.\nوبلفظ: «أتيت النبي -ﷺ-، فسلمت عليه. فقال: عوف؟ فقلت: نعم. فقال: ادخل. قال: قلت: كلي أو بعضي؟ قال: بل كلك. قال: اعدد يا عوف ستّا بين يدي الساعة: أولهن موتي. قال: فاستبكيت حتى جعل رسول الله -ﷺ- يسكتني. قال: قلت: إحدى. والثانية:فتح بيت المقدس. قلت: اثنين. والثالثة: موتان يكون في أمتي يأخذهم مثل قعاص الغنم. قال: ثلاثا. والرابعة فتنة تكون في أمتي. وعظمها. قل: أربعا. والخامسة: يفيض المال فيكم حتى إن الرجل ليعطى المائة دينار فيتسخطها. قل: خمسا. والسادسة:هدنة تكون بينكم وبين بني الأصفر، فيسيرون إليكم على ثمانين غاية. قلت: وما الغاية؟ قال: الراية، تحت كل راية اثنا عشر ألفا، فسطاط المسلمين يومئذ في أرض يقال لها الغوطة، في مدينة يقال لها: دمشق» .\nأخرجه أحمد (٦/٢٥) قال: حدثنا أبو المغيرة، قال: حدثنا صفوان، قال: حدثنا عبد الرحمن بن جبير ابن نفير، عن أبيه، فذكره. وبلفظ: «أتيت النبي -ﷺ-، وهو في خدر له. فقلت: أدخل؟ فقال: ادخل. قلت: أكلي؟ قال: كلك. فلما جلست قال: أمسك ستّا تكون قبل الساعة: أولهن وفاة نبيكم. قال: فبكيت قال هشيم: ولا أدري بأيها بدأ، ثم فتح بيت المقدس، وفتنة تدخل بيت كل شعر ومدر، وأن يفيض المال فيكم، حتى يعطى الرجل مائة دينار فيتسخطها، وموتان يكون في الناس كقعاص الغنم. قال: وهدنة تكون بينكم وبين بني الأصفر، فيغدرون بكم، فيسيرون إليكم في ثمانين غاية وقال غير يعلى: في ستين غاية تحت كل غاية اثنا عشر ألفا» .\nأخرجه أحمد (٦/٢٧) قال: حدثنا هشيم، قال: أخبرنا يعلى بن عطاء، عن محمد بن أبي محمد، فذكره.\nوبلفظ: «أتيت رسول الله -ﷺ- بتبوك، من آخر السحور، وهو في فسطاط، أو قال: قبة، من أدم. قال: فسألت، ثم استأذنت. فقلت: أدخل؟ فقال: ادخل. قلت: كلي؟ قال: كلك. قال: فدخلت، وإذا هو يتوضأ وضوءا مكيثا» .\nأخرجه أحمد (٦/٢٤) قال:حدثنا زكريا بن عدي، قال: أخبرنا عبيد الله بن عمرو الرقي. عن إسحاق ابن راشد، عن عبد الحميد بن عبد الرحمن بن زيد بن الخطاب، فذكره.","vol":"6","page":584},{"text":"<span data-type=\"title\" id=toc-982>الفرع الثاني: في موقف المستأذن</span>\n٤٨٢٢ - (د) عبد الله بن بسر - ﵄- قال: «كان رسولُ الله - ﷺ- إذا أتى باب قوم لم يستقبل الباب من تِلقاء وجهه، ولكن مِنْ رُكْنِه الأيمن أو الأيسر، ويقول: السلام عليكم، السلام عليكم، ذلك أن الدُّورَ لم يكن عليها يومئذ ستور» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٨٦) في الأدب، باب كم مرة يسلم الرجل في الاستئذان، من حديث بقية بن الوليد عن محمد بن عبد الرحمن عن عبد الله بن بسر، وإسناده حسن، وبقية بن الوليد صدوق كثير التدليس عن الضعفاء، ولكن قد صرح هنا بالتحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/١٨٩) قال: حدثنا الحكم بن موسى قال عبد الله: وسمعته أنا من الحكم، قال: حدثنا إسماعيل يعني ابن عياش.\n٢- وأخرجه أحمد (٤/١٨٩) قال: حدثنا الحكم بن موسى قال عبد الله بن أحمد: وسمعته أنا من الحكم، والبخاري في الأدب المفرد (١٠٧٨) قال: حدثنا محمد بن عبد العزيز، وأبو داود (٥١٨٦) قال: حدثنا مؤمل بن الفضل الحراني في آخرين:\nجميعهم - الحكم، ومحمد بن عبد العزيز، ومؤمل - عن بقية بن الوليد.\nكلاهما - إسماعيل، وبقية - عن محمد بن عبد الرحمن، فذكره.","vol":"6","page":584},{"text":"٤٨٢٣ - (د) هزيل بن شرحبيل - ﵁- قال: «جاء رجل - وفي رواية: سعد - فوقف على باب رسول الله - ﷺ- يستأُذن، فقام على الباب - وفي رواية: مستقبلَ الباب - فقال له النبيُّ - ﷺ-: هكذا عنك - أو هكذا - فإنما الاستئذان من النظر» .\nوفي رواية عن رجل عن سعد نحوه. أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٧٤) و(٥١٧٥) في الأدب، باب في الاستئذان، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١٧٥) قال: حدثنا هارون بن عبد الله، قال: حدثنا أبو داود الحفري، عن سفيان، عن الأعمش، عن طلحة بن مصرف، عن رجل، فذكره.\n* لم يذكر أبو داود متن هذا الحديث من رواية هذا الرجل عن سعد، لكنه ساقه بعد رواية مرسلة. قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير (ح) وحدثنا أبو بكر بن أبي شية، قال: حدثنا حفص، عن الأعمش، عن طلحة، عن هزيل، قال: جاء رجل - وقال عثمان: جاء سعد- فوقف على باب النبي الحديث مرسل. ثم قال أبو داود: حدثنا هارون بن عبد الله، قال: حدثنا أبو داود الحفري، عن سفيان، عن الأعمش، عن طلحة بن مصرف، عن رجل، عن سعد، نحوه، عن النبي -ﷺ-.","vol":"6","page":585},{"text":"٤٨٢٤ - (د) أبو هريرة -﵁- أن رسولَ الله - ﷺ- قال: «إذا دخل البصَرُ فلا إذْنَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٧٣) في الأدب، باب في الاستئذان، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٦٦) قال: حدثنا الخزاعي. قال: حدثنا سليمان بن بلال. والبخاري في الأدب المفرد (١٠٨٢) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا سفيان بن حمزة. وفي (١٠٨٩) قال: حدثنا أيوب بن سليمان. قال: حدثني أبو بكر بن أبي أويس، عن سليمان. وأبو داود (٥١٧٣) قال: حدثنا الربيع بن سليمان المؤذن. قال: حدثنا ابن وهب، عن سليمان، يعني ابن بلال.\nكلاهما - سليمان بن بلال، وسفيان بن حمزة - عن كثير بن زيد، عن الوليد بن رباح، فذكره.","vol":"6","page":585},{"text":"<span data-type=\"title\" id=toc-983>الفرع الثالث: في إذن المستدعى</span>\n٤٨٢٥ - (د) أبو هريرة - ﵁- قال: قال رسولُ الله - ﷺ-: «إذا دُعِيَ أحدُكم فجاء مع الرسول، فإن ذلك له إذْن» .\nوفي أخرى: أن رسولَ الله - ﷺ- قال: «رسولُ الرجل إلى الرجل إذْنُه» . أخرجه أبو داود (١) . ⦗٥٨٦⦘\nوفي رواية عن أبي رافع - وقد سئل: هل على الرجل إذا دُعي أن يَستأذِن؟ - فقال أبو رافع عن أبي هريرة «هو إذنُه» هذه الرواية ذكرها رزين (٢) .\n_________\n(١) رقم (٥١٨٩) و(٥١٩٠) في الأدب، باب في الرجل يدعى أيكون ذلك إذنه، وهو حديث حسن.\n(٢) هذه الرواية هي عند أبي داود رقم (٥١٩٠) في الأدب، وقد ذكرها البخاري تعليقًا ١١ / ٢٧ في الاستئذان، باب إذا دعي الرجل فجاء هل يستأذن، قال الحافظ في \" الفتح \": أخرجه البخاري في \" الأدب المفرد \"، وأبو داود من طريق عبد الأعلى عن سعيد بن أبي عروبة، والبيهقي من طريق عبد الوهاب بن عطاء عن ابن أبي عروبة، قال أبو داود: لم يسمع قتادة من أبي رافع، كذا في رواية اللؤلؤي عن أبي داود، وقد ثبت سماعه منه عند البخاري في كتاب \" التوحيد \" من رواية سليمان التيمي عن قتادة أن أبا رافع حدثه، وللحديث مع ذلك متابع أخرجه البخاري في \" الأدب المفرد \" من طريق محمد بن سيرين عن أبي هريرة بلفظ: رسول الرجل إلى الرجل إذنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٥٣٣) قال: حدثنا عبد الوهاب الخفاف. والبخاري في الأدب المفرد (١٠٧٥) قال: حدثنا عياش بن الوليد. قال: حدثنا عبد الأعلى. وأبو داود (٥١٩٠) قال: حدثنا حسين بن معاذ. قال: حدثنا عبد الأعلى.\nكلاهما - عبد الوهاب، وعبد الأعلى - عن سعيد، عن قتادة، عن أبي رافع، فذكره.\n* قال أبو علي اللؤلؤي: سمعت أبا داود يقول: قتادة لم يسمع من أبي رافع.","vol":"6","page":585},{"text":"<span data-type=\"title\" id=toc-984>الفرع الرابع: في الاستئذان على الأهل</span>\n٤٨٢٦ - (ط) عطاء بن يسار أن رجلًا سأل رسولَ الله - ﷺ-، فقال: «أستأذِنُ على أُمَّي؟ فقال: نعم، فقال: إني معها في البيت؟ فقال رسولُ الله - ﷺ-: استأذن عليها، فقال الرجل: إني خادمها؟ فقال رسولُ الله - ﷺ-: استأذن عليها، أتُحِبُّ أن تراها عُريانةَ؟ قال: لا، قال: فاستأذِنْ عليها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٦٣ في الاستئذان، باب الاستئذان، وإسناده منقطع، فإن عطاء بن يسار لم يدرك النبي ﷺ، وقال ابن عبد البر: مرسل صحيح، ولا أعلمه يستند من وجه صحيح ولا صالح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٨٦٢) عن صفوان بن سليم، عن عطاء بن يسار، فذكره.\nوقال الزرقاني في شرح الموطأ (٤/٤٦٣) قال أبو عمر:مرسل صحيح. لا أعلمه يستند من وجه صحيح ولا صالح.","vol":"6","page":586},{"text":"<span data-type=\"title\" id=toc-985>الفرع الخامس: في الإذن بغير الكلام</span>\n٤٨٢٧ - (س) علي بن أبي طالب - ﵁- قال: «كان لي من رسولِ الله - ﷺ- ساعةُ آتيه فيها، فإذا أتيتُه أستأذنتُه، فإن وجدتُه يصلي تَنَحْنَح فدخلتُ، وإن وجدته فارغًا أذِنَ لي» .\nوفي رواية «كان لي من رسولِ الله - ﷺ- مَدْخَل بالليل، ومدخل بالنهار، فكنتُ إذا دخلتُ بالليل تَنَحْنَح لي» . أخرجه النسائي (١) .\n_________\n(١) ٣ / ١٢ في السهو، باب التنحنح في الصلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٧٧) (٥٧٠) قال: حدثنا أبو سعيد، قال: حدثنا عبد الواحد بن زياد الثقفي، قال: حدثنا عمارة بن القعقاع. والدارمي (٢٦٦٦) قال: أخبرنا أبو النعمان، قال: حدثنا عبد الواحد بن زياد، قال: حدثنا عمارة بن القعقاع. والنسائي (٣/١٢) وفي الكبرى (١٠٤٣) قال: أخبرنا محمد بن قدامة، قال: حدثنا جرير، عن المغيرة. وابن خزيمة (٩٠٤) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، عن المغيرة (ح) وحدثنا محمد بن يحيى، قال: حدثنا معلى بن أسد، قال: حدثنا عبد الواحد، قال: أخبرنا عمارة بن القعقاع.\nكلاهما - عمارة، ومغيرة - عن الحارث بن يزيد العكلي، عن أبي زرعة بن عمرو بن جرير، عن عبد الله ابن نجي، فذكره.\n* أخرجه أحمد (١/٨٠) (٦٠٨) . وابن ماجة (٣٧٠٨) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٣/١٢) . وفي الكبرى (١٠٤٥) قال: أخبرني محمد بن عبيد. وابن خزيمة (٩٠٤) قال: حدثنا الدورقي.\nأربعتهم - أحمد بن حنبل، وابن أبي شيبة، ومحمد بن عبيد، والدورقي - قالوا: حدثنا أبو بكر بن عياش، عن مغيرة، عن الحارث العكلي، عن عبد الله بن نجي، فذكره. ليس فيه أبو زرعة.\n* وأخرجه أحمد (١/١٠٧) (٨٤٥) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (١/١٥٠) (١٢٨٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما - سفيان. وشعبة - عن جابر الجعفي، عن عبد الله بن نجي، فذكره.\nولفظه: «كنت آتي رسول الله -ﷺ- كل غداة، فإذا تنحنح دخلت وإذا سكت لم أدخل، قال: فخرج إلي. فقال: حدث البارحة أمر، سمعت خشخشة في الدار، فإذا أنا بجبريل ﵇. فقلت: ما منعك من دخول البيت؟ فقال: في البيت كلب. قال: فدخلت، فإذا جرو للحسن تحت كرسي لنا. قال: فقال: إن الملائكة لا يدخلون البيت إذا كان فيه ثلاث: كلب، أو صورة، أو جنب» .\n* وأخرجه أحمد (١/٨٥) (٦٤٧) قال: حدثنا محمد بن عبيد. والنسائي (٣/١٢) . وفي الكبرى (١٠٤٦) قال: أخبرنا القاسم بن زكريا بن دينار، قال: حدثنا أبو أسامة وابن خزيمة (٩٠٢) قال: حدثنا محمد بن يحيى ويوسف بن موسى، قالا: حدثنا محمد بن عبيد.\nكلاهما - محمد بن عبيد، وأبو أسامة - قالا: حدثنا شرحبيل بن مدرك، قال: حدثني عبد الله بن نجي، عن أبيه، عن علي، فذكره.\n* قال ابن خزيمة: قد اختلفوا في هذا الخبر عن عبد الله بن نجي فلست أحفظ أحدا قال: عن أبيه غير شرحبيل بن مدرك هذا.\nوله شاهد بلفظ: «كنت إذا استأذنت على رسول الله -ﷺ-، إن كان في صلاة سبح، وإن كان غير ذلك أذن.» . أخرجه أحمد (١/٩٨) (٧٦٧) قال: حدثنا يحيى بن آدم. وفي (١/١١٢) (٨٩٩) قال: حدثنا علي بن إسحاق. وعبد الله بن أحمد (١/٧٩) (٥٩٨) . (١/١٠٣) (٨٠٩) قال: حدثني أبو كريب محمد بن العلاء.\nثلاثتهم - يحيى بن آدم، وعلي بن إسحاق، وأبو كريب - عن عبد الله بن المبارك، عن يحيى بن أيوب، عن عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، عن أبي أمامة، فذكره.","vol":"6","page":587},{"text":"٤٨٢٨ - (م) عبد الله بن مسعود - ﵁- قال: قال لي رسولُ الله - ﷺ-: «إذْنُك عليَّ: أن يرفع الحجابُ، وأن تسمع سِوادي، حتى أنْهاك» أخرجه مسلم (١)\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سِوَادي) السواد - بكسر السين-: السِّرَار، تقول: ساوَدْته مُساوَدَة: إذا سارَرْتَه، وكأنه أدنى سَواده من سَواده، أي: شخصه من شخصه.\n_________\n(١) رقم (٢١٦٩) في السلام، باب جواز جعل الأذن رفع حجاب أو نحوه من العلامات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤٠٤) (٣٨٣٣) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. ومسلم (٧/٦) قال: حدثنا أبو كامل الجحدري، وقتيبة بن سعيد.\nكلاهما عن عبد الواحد بن زياد. (ح) وحدثناه أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال الآخران: حدثنا عبد الله بن إدريس. وابن ماجة (١٣٩) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن إدريس. والنسائي في فضائل الصحابة (١٥٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا عبد الواحد.\nثلاثتهم - زائدة، وعبد الواحد بن زياد، وعبد الله بن إدريس - عن الحسن بن عبيد الله، عن إبراهيم بن سويد، عن عبد الرحمن بن يزيد، فذكره.\n* أخرجه أحمد (١/٣٨٨) (٣٦٨٤) قال: حدثنا وكيع. وفي (١/٣٩٤) (٣٧٣٢) قال: حدثنا عبد الرحمن. والنسائي في فضائل الصحابة (١٥٨) قال: أخبرنا عمرو بن علي، عن عبد الرحمن.\nكلاهما - وكيع، وعبد الرحمن بن مهدي - عن سفيان عن الحسن بن عبيد الله، عن إبراهيم بن سويد، عن عبد الله، فذكره. ليس فيه عبد الرحمن بن يزيد.\nوله شاهد بلفظ. «إذنك علي أن تكشف الستر» .\nأخرجه أحمد (١/٤٠٤) (٣٨٣٤) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. قال: قال سليمان: سمعتهم يذكرون، عن إبراهيم بن سويد، عن علقمة، فذكره.","vol":"6","page":587},{"text":"<span data-type=\"title\" id=toc-986>الفرع السادس: في دق الباب</span>\n٤٨٢٩ - (خ م ت د) جابر بن عبد الله - ﵄- قال: «أتيتُ رسولَ الله - ﷺ- في أمرِ دَيْنِ كان على أبي، فدَقَقْتُ البابَ، فقال: من ذا؟ فقلت: أنا، فخرج، وهو يقول: أنا، أنا؟، كأنه يكرهه» .\nأخرجه البخاري ومسلم والترمذي وأبو داود (١) .\n_________\n(١) رواه البخاري ١١ / ٣٠ في الاستئذان، باب إذا قال: من ذا؟ قال: أنا، ومسلم رقم (٢١٥٥) في الآداب، باب كراهة قول المستأذن: أنا إذا قيل: من هذا؟ وأبو داود رقم (٥١٨٧) في الأدب، باب الرجل يستأذن بالدق، والترمذي رقم (٢٧١٢) في الاستئذان، باب ما جاء في التسليم قبل الاستئذان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٩٨) قال: حدثنا محمد بن جعفر، وحجاج. وفي (٣/٣٢٠) قال: حدثنا يحيى. وفي (٣/٣٦٣) قال: حدثنا عفان. وعبد بن حميد (١٠٨٤) قال: أخبرنا يزيد بن هارون. والدارمي (٢٦٣٣) قال: أخبرنا سعيد بن الربيع. والبخاري (٨/٦٨) وفي الأدب المفرد (١٠٨٦) قال: حدثنا أبو الوليد، هشام بن عبد الملك. ومسلم (٦/١٨٠) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا عبد الله بن إدريس. (ح) وحدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة.\nقال يحيى: أخبرنا، وقال أبو بكر: حدثنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: حدثنا النضر ابن شميل، وأبو عامر العقدي. (ح) وحدثنا محمد بن المثنى، قال: حدثني وهب بن جرير. (ح) وحدثني عبد الرحمن بن بشر، قال: حدثنا بهز. وأبو داود (٥١٨٧) قال: حدثنا مسدد، قال: حدثنا بشر. وابن ماجة (٣٧٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والترمذي (٢٧١١) قال: حدثنا سويد بن نصر، قال: أخبرنا ابن المبارك. والنسائي في عمل اليوم والليلة (٣٢٨) قال: أخبرنا حميد بن مسعدة، عن بشر وهو ابن المفضل.\nجميعهم - ابن جعفر، وحجاج، ويحيى، وعفان، ويزيد، وسعيد بن الربيع، وأبو الوليد، وابن إدريس، ووكيع، وابن شميل، والعقدي، ووهب بن جرير، وبهز، وبشر بن المفضل، وابن المبارك - عن شعبة، عن محمد بن المنكدر، فذكره.","vol":"6","page":588},{"text":"٤٨٣٠ - (د) نافع بن عبد الحارث -﵁- قال: «خرجت مع رسولِ الله - ﷺ-، حتى دخلت حائطًا، فقال لي: أمْسِكْ البابَ، فضُرِبَ البابُ، فقلت: من هذا؟.. وساق الحديث» .\nأخرجه أبو داود هكذا، ولم يذكر الحديث، وقال: في حديث عن أبي موسى الأشعري قال: «فدُق البابُ» (١) .\nوحديث أبي موسى يرد في «كتاب الفضائل» من حرف الفاء.\n_________\n(١) رواه أبو داود رقم (٥١٨٨) في الأدب، باب الرجل يستأذن بالدق، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٠٨) قال: حدثنا يزيد بن هارون، قال: أخبرنا محمد بن عمرو. وفي (٣/٤٠٨) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثني موسى بن عقبة، وأبو داود (٥١٨٨) قال: حدثنا يحيى بن أيوب، يعني المقابري، قال: حدثنا إسماعيل، يعني ابن جعفر، قال: حدثنا محمد بن عمرو والنسائي في فضائل الصحابة (٣٠) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل، عن محمد بن عمرو.\nكلاهما - محمد بن عمرو، وموسى بن عقبة - عن أبي سلمة، فذكره.\n* في رواية موسى بن عقبة. قال أبو سلمة: ولا أعلمه إلا عن نافع بن عبد الحارث.\nوحديث أبي موسى الأشعري.\nأخرجه أحمد (٤/٤٠٧) قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. والبخاري في الأدب المفرد (١١٩٥) قال: حدثنا إسماعيل، قال: حدثني عبد الرحمن بن أبي الزناد. والنسائي في فضائل الصحابة (٢٩) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي. قال: حدثنا أبي، عن صالح.\nكلاهما - صالح بن كيسان، وعبد الرحمن بن أبي الزناد - عن أبي الزناد، أن أبا سلمة بن عبد الرحمن بن عوف أخبره، أن عبد الرحمن بن نافع بن عبد الحارث الخزاعي أخبره، فذكره.","vol":"6","page":588},{"text":"<span data-type=\"title\" id=toc-987>الفرع السابع: في النظر من خَلل الباب</span>\n٤٨٣١ - (خ م د ت س) أنس بن مالك -﵁- «أن رجلًا اطَّلع من بعض حُجَرِ النبيَّ - ﷺ-، فقام إليه النبي - ﷺ- بِمَشْقَص - أو بمشاقصَ- فكأني أنظر إليه يَخْتِلُ الرجلَ ليَطْعنَهُ» أخرجه البخاري ومسلم.\nوللبخاري «أَن رجلًا اطَّلع في بيت النبي - ﷺ-، فسدَّد إليه مِشقْصًَا» وأخرج أبو داود الرواية الأولى.\nوفي رواية الترمذي «أن النبي - ﷺ- كان في بيته فاطلَّع عليه رجل، فأهْوَى إليه بمشقص، فتأخَّر» .\nوفي رواية النسائي «أن أعرابيًا أتى باب النبي - ﷺ- فألْقَمَ عَينه خَصاصة الباب، فَبَصُرَ به النبيُّ - ﷺ-، فتوَخَّاه بحديدة - أو عود- لِيفْقَأ عينه، فلما أن بَصُر [به] انقمع، فقال له النبي - ﷺ-: أمَا إنك لو ثَبَتَّ لَفَقأتُ عينك» (١) . ⦗٥٩٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بمشقص) المِشْقَص، وجمعه: مشاقص: سهم له نَصل طويل، وقيل: هو سهم عريض، وقيل: هو من النصال ما طال وعرُض.\n(يَخْتِل) خَتَلَه يختِله: إذا خدعه وراوغه.\n(فألقم عينه خَصاصة الباب): أي جعل الشق الذي في الباب مُحَاذِي عينه، فكأنه جعل الخصاص لعينه لُقمة، والخصاصة: واحدة الخِصاص وهي الثُّقْب والشقوق التي تكون في الباب.\n(فَتَوَخَّاه) توخَّيت الشيء: إذا قصدته.\n(ليفقأ عينه) فقأت عينه: إذا بَخَصْتَها، أو قَلَعتها.\n(انقَمَعَ) الانقماع: الأنزواء، قال ابن السِّكِّيت: اقمعت الرجل عني إقماعًا: إذا اطَّلع عليك فرددته، وكأن أصل الانقماع من القَمْع الذي على رأس الثمرة، كأن المردود أو الراجع قد دخل في قُمْعِه، كما تدخل الثمرة في قُمِعها.\n(جُحْر) الجُحر: الثُّقْب.\n_________\n(١) رواه البخاري ١٢ / ٢١٥ في الديات، باب من اطلع في بيت قوم ففقؤوا عينه فلا دية له، وباب من أخذ حقه أو اقتص دون السلطان، وفي الاستئذان، باب الاستئذان من أجل البصر، ومسلم رقم (٢١٥٧) في الآداب، باب تحريم النظر في بيت غيره، وأبو داود رقم (٥١٧١) في الأدب، باب في الاستئذان، والترمذي رقم (٢٧٠٩) في الاستئذان، باب من اطلع في دار قوم بغير إذنهم، والنسائي ٧ / ٦٠ في القسامة، باب في العقول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٣٩) قال: حدثنا حسن وفي (٣/٢٤٢) قال: حدثنا إسحاق بن عيسى. والبخاري (٨/٦٦) قال: حدثنا مسدد وفي (٩/١٣) قال: حدثنا أبو النعمان محمد بن الفضل. ومسلم (٦/١٨١) قال: حدثنا يحيى بن يحيى، وأبو كامل فضيل بن حسين، وقتيبة بن سعيد، وأبو داود (٥١٧١) قال: حدثنا محمد بن عبيد.\nثمانيتهم - حسن، وإسحاق، ومسدد، وأبو النعمان، ويحيى، وأبو كامل، وقتيبة، ومحمد بن عبيد - عن حماد بن زيد، عن عبيد الله بن أبي بكر، فذكره.\nورواية البخاري.\n١- أخرجها أحمد (٣/١٠٨) قال: حدثنا ابن أبي عدي. وفي (٣/١٢٥) قال: حدثنا يحيى. وفي (٣/١٧٨) قال: حدثنا سهل. والبخاري (٩/٩) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي الأدب المفرد (١٠٧٢) قال: حدثنا محمد بن سلام، قال: أخبرنا الفزاري. والترمذي (٢٧٠٨) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب الثقفي.\nخمستهم - ابن أبي عدي، ويحيى، وسهل، والفزاري، وعبد الوهاب - عن حميد، فذكره.\nفي رواية يحيى بن سعيد، قال: قلت: يعني لحميد من حدثك، أبا عبيدة؟ قال: أنس.\nوبلفظ: «أن رسول الله -ﷺ- كان قائما يصلي في بيته، فجاء رجل فاطلع في البيت فأخذ رسول الله -ﷺ- سهما من كنانته، فسدده نحو عينيه حتى انصرف» .\n١- أخرجه أحمد (٣/١٩١) قال: حدثنا بهز وعفان، والبخاري في الأدب المفرد (١٠٦٩) قال: حدثنا حجاج.\nثلاثتهم - بهز وعفان وحجاج - عن حماد بن سلمة، عن إسحاق، فذكره.\n٢- وأخرجه البخاري في الأدب المفرد (١٠٩١) قال: حدثنا موسى. والنسائي (٨/٦٠) قال: أخبرنا عمرو بن منصور، قال: حدثنا مسلم بن إبراهيم.\nكلاهما - موسى، ومسلم - عن أبان بن يزيد، عن يحيى بن أبي كثير اليمامي، عن إسحاق، فذكره، نحو حديث حماد، وليس فيه الصلاة، وزاد: «أما لو ثبت لفقأت عينك» .\nوله شاهد بلفظ: «جاء رجل حتى اطلع في حجرة النبي -ﷺ-، فقام نبي الله -ﷺ- فأخذ مشقصا، فجاء حتى حاذى بالرجل، وجاء به، فأخنس الرجل فذهب» .\nأخرجه أحمد (٣/١٤٠) قال: حدثنا أبو النضر، قال: حدثنا عيسى بن طهمان البكري، فذكره.","vol":"6","page":589},{"text":"٤٨٣٢ - (خ م ت س) سهل بن سعد - ﵄- قال: «اطَّلع رجل من جُحْرِ من باب رسولِ الله - ﷺ-، ومع رسول اللَّه مِدْرَى ⦗٥٩١⦘ يُرجِّل به - وفي رواية: يَحُكّ به - رأسَه، فقال له رسول الله - ﷺ-: لو علمتُ أَنك تنظر لطعنتُ به في عينك، إنما جُعل الإذن من أجل البصر» أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُرَجِّل) ترجيل الرأس: تسريحه، وشعر مُرَجَّل، أي: مُسرَّح.\n(مِدْرَى) المِدْرَى: شيء يُسَرَّح به شعر الرأس، مُحدَّد الطرف، من حديد أو غيره، وهو كسنٍّ من أسنان المشط، أو أغلظ قليلًا، إلا أنه أطول.\n_________\n(١) رواه البخاري ١٢ / ٢١٥ في الديات، باب من اطلع في بيت قوم ففقؤوا عينه فلا دية له، وفي اللباس، باب الامتشاط، وفي الاستئذان، باب الاستئذان من أجل البصر، ومسلم رقم (٢١٥٦) في الآداب، باب تحريم النظر في بيت غيره، والترمذي رقم (٢٧١٠) في الاستئذان، باب من اطلع في بيت قوم بغير إذنهم، والنسائي ٧ / ٦٠ و٦١ في القسامة، باب في العقول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٩٢٤) . وأحمد (٥/٣٣٠) . والبخاري (٨/٦٦) قال: حدثنا علي بن عبد الله. ومسلم (٦/١٨١) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، وابن أبي عمر. والترمذي (٢٧٠٩) قال: حدثنا ابن أبي عمر.\nسبعتهم - الحميدي، وأحمد، وعلي، وأبو بكر، والناقد، وزهير، وابن أبي عمر - قالوا: حدثنا سفيان هو ابن عيينة.\n٢- وأخرجه أحمد (٥/٣٣٤) قال: حدثنا عبد الرزاق. ومسلم (٦/١٨١) قال: حدثنا أبو كامل الجحدري، قال: حدثنا عبد الواحد بن زياد.\nكلاهما - عبد الرزاق، وعبد الواحد - قالا: حدثنا معمر.\n٣- وأخرجه عبد بن حميد (٤٤٨) قال: حدثنا يزيد بن هارون. والدارمي (٢٣٩٠) قال: أخبرنا عبيد الله ابن موسى. والبخاري (٧/٢١١) قال: حدثنا آدم بن أبي إياس.\nثلاثتهم - يزيد، وعبيد الله، وآدم - عن ابن أبي ذئب.\n٤- وأخرجه الدارمي (٢٣٨٩) قال: حدثنا محمد بن يوسف، قال: حدثنا الأوزاعي.\n٥- وأخرجه البخاري (٩/١٣) قال: حدثنا قتيبة بن سعيد. وفي الأدب المفرد (١٠٧٠) قال: حدثنا عبد الله بن صالح. ومسلم (٦/١٨٠) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح. (ح) وحدثنا قتيبة ابن سعيد. والنسائي (٨/٦٠) قال: أخبرنا قتيبة.\nأربعتهم - قتيبة، وعبد الله بن صالح، ويحيى، وابن رمح - عن الليث.\n٦- وأخرجه مسلم (٦/١٨١) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nستتهم - سفيان، ومعمر، وابن أبي ذئب، والأوزاعي، والليث، ويونس - عن ابن شهاب الزهري، فذكره.","vol":"6","page":590},{"text":"٤٨٣٣ - (خ م د س) أبو هريرة - ﵁- أن رسولَ الله - ﷺ- قال: «من اطَّلع في بيت قوم بغير إذْنِهِمْ: فقد حَلَّ لهم أَن يَفْقَؤُوا عينه» .\nوفي أخرى: أنه سمع رسول الله - ﷺ- يقول: «نحن الآخِرون السابقون، وقال: لو اطَّلع في بيتك أحد لم تأذنْ له، فَحذَفْتَه بحصاة فَفَقَأْتَ عينه، ما كان عليك من جُناح» أخرجه البخاري ومسلم. وفي رواية أبي داود «بغير إذنهم، ففقؤوا عينه: فقد هَدَرَتْ عينُه» . ⦗٥٩٢⦘ وفي رواية النسائي: أن النبي - ﷺ- قال: «من اطّلع في بيت قوم بغير إذنهم، فَفَقَؤوا عينه، فلا دِيَةَ له ولا قصاص» .\nوفي أُخرى له قال: «لو أَنَّ امْرءًا اطَّلع عليك بغير إذن، فحذْفتَه ففقأَتَ عينه، ما كان عليك حرج» وقال مرة أُخرى: «جُناح» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُنَاح) الجُناح: المُطالبة والإثم.\n(هدرَتْ) ذهب دَمه هدرًا: إذا لم يطلب بثأره، ولا يجب له قصاص، ولا دِية، وكذلك كل ما فيه قصاص، أو دِية، من جارحة، أو جراحة.\n_________\n(١) رواه البخاري ١٢ / ٢١٦ في الديات، باب من اطلع في بيت قوم ففقؤوا عينه فلا دية له، وباب من أخذ حقه أو اقتص دون السلطان، ومسلم رقم (٢١٥٨) في الآداب، باب تحريم النظر في بيت غيره، وأبو داود رقم (٥١٧٢) في الأدب، باب في الاستئذان، والنسائي ٧ / ٦١ في القسامة، باب من اقتص وأخذ حقه دون السلطان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٧٨) قال: حدثنا سفيان. وأحمد (٢/٢٤٣) قال: حدثنا سفيان. وفي (٢/٤٢٨) قال: حدثنا يحيى، عن ابن عجلان. والبخاري (١٣٩) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٩/٨)، والأدب المفرد (١٠٦٨) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٦/١٨١) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان. والنسائي (٨/٦١) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان.\nثلاثتهم - سفيان بن عيينة، ومحمد بن عجلان، وشعيب - عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ: «من اطلع في دار قوم بغير إذنهم ففقئوا عينه، فقد هدرت عينه» .\nأخرجه أحمد (٢/٢٦٦) قال: حدثنا عبد الرزاق قال: حدثنا معمر. وفي (٢/٤١٤) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٢/٥٢٧) قال: حدثنا عبد الصمد. قال: حدثني حماد، ومسلم (٦/١٨١) قال: حدثني زهير بن حرب. قال: حدثنا جرير. وأبو داود (٥١٧٢) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد.\nثلاثتهم - معمر، وحماد، وجرير - عن سهيل بن أبي صالح، عن أبيه، فذكره.\n* أثبتنا رواية أبي داود. وبلفظ: «من اطلع في بيت قوم بغير إذنهم، ففقؤا عينه فلا دية له ولا قصاص» . أخرجه أحمد (٢/٣٨٥) قال: حدثنا علي. والنسائي (٨/٦١) قال: أخبرنا محمد بن المثنى.\nكلاهما - علي بن المديني، وابن المثنى - عن معاذ بن هشام. قال: حدثني أبي، عن قتادة، عن النضر ابن أنس، عن بشير بن نهيك، فذكره.\nوبلفظ: «لو أن رجلا اطلع عليك في بيتك فخذفته بحصاة ففقأت عينه لم يكن عليك جناح» .\nأخرجه أحمد (٢/٤٢٨) قال: حدثنا يحيى، عن ابن عجلان. قال: سمعت أبي، فذكره.","vol":"6","page":591},{"text":"٤٨٣٤ - (ت) أبو ذر الغفاري - ﵁- قال: قال رسول الله - ﷺ-: «من كشف سترًا فأدخل بَصَرَهُ في البيت قبل أن يُؤذَن له، فرأى عَوْرة أهله، فقد أتى حدًّا لا يحلُّ له أن يأتيهَ، ولو أنه حين أدخل بصره استقبله رجل ففقأ عينه، ما عَيَّرتُ عليه، وإن مرَّ رجل على باب لا سِتر له، غيرَ مُغْلَق، فنظر، فلا خطيئةَ عليه، إنما الخطيئةُ على أهل البيت» . ⦗٥٩٣⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٠٨) في الاستئذان، باب ما جاء في الاستئذان قبالة البيت، وفي سنده عبد الله بن لهيعة وهو ضعيف وقال الترمذي: هذا حديث غريب، وفي الباب عن أبي هريرة، وأبي أمامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٥٣) قال: حدثنا الحسن بن موسى. وفي (٥/١٨١) قال: حدثنا يحيى بن إسحاق وموسى. والترمذي (٢٧٠٧) قال: حدثنا قتيبة.\nأربعتهم - الحسن بن موسى، ويحيى بن إسحاق، وموسى بن داود، وقتيبة بن سعيد - عن ابن لهيعة، عن عبيد الله بن أبي جعفر، عن أبي عبد الرحمن الحبلي، فذكره.\n* قال الترمذي: هذا حديث غريب، لا نعرفه مثل هذا إلا من حديث ابن لهيعة.","vol":"6","page":592},{"text":"<span data-type=\"title\" id=toc-988>الفصل التاسع: في السلام والجواب</span>، وفيع ستة فروع\n<span data-type=\"title\" id=toc-989>الفرع الأول: في الأمر به، والحث عليه</span>\n٤٨٣٥ - (ت د) أبو هريرة - ﵁- أن رسول الله - ﷺ- قال: «إذا انتهى أحدُكم إلى مجلس فلْيُسلِّم، فإن بَدَا له أن يجلسَ فليجلس، ثم إذا قام فليسلِّمْ، فليست الأولى بأحقَّ من الثانية» أخرجه الترمذي.\nوعند أبي داود «إذا انتهى أحدكم إلى المجلس فليسلِّم، فإذا أراد أن يقومَ فليسلِّم، فليست الأولى بأحقَّ من الآخرة» (١) .\nزاد رزين «ومن سَلَّم على قوم حين يقوم عنهم كان شريكهم فيما خاضوا فيه ⦗٥٩٤⦘ من الخير بعده» . وفي أخرى «فإن خاضوا في خير كان شريكهم، وإن خاضوا في شر كان عليهم» (٢) .\n_________\n(١) رواه الترمذي رقم (٢٧٠٧) في الاستئذان، باب ما جاء في التسليم عند القيام وعند القعود، وأبو داود رقم (٥٢٠٨) في الأدب، باب في السلام إذا قام من المجلس، وإسناده حسن، ورواه الحاكم وصححه، وصححه ابن حبان رقم (١٩٣١) و(١٩٣٢) موارد.\n(٢) هاتان الروايتان لم نجدهما في شيء من الأصول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١١٦٢) قال: حدثنا سفيان. وأحمد (٢/٢٣٠) قال: حدثنا بشر. وفي (٢/٢٨٧) قال: حدثنا قران بن تمام. وفي (٢/٤٣٩) قال: حدثنا يحيى، والبخاري في الأدب المفرد (١٠٠٧) قال: حدثنا أبو عاصم. وفي (١٠٠٨) قال: حدثنا خالد بن مخلد. قال: حدثنا سليمان بن بلال. وأبو داود (٥٢٠٨) قال: حدثنا أحمد بن حنبل ومسدد. قالا: حدثنا بشر، يعنيان ابن المفضل. والترمذي (٢٧٠٦) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي في عمل اليوم والليلة (٣٦٩) قال: أخبرني أحمد بن بكار، عن مخلد، عن ابن جريج. (ح) وأخبرنا قتيبة. قال: حدثنا الليث. وفي (٣٧١) قال: أخبرنا محمد بن عبد الرحيم. قال: حدثنا أبو عاصم النبيل الضحاك بن مخلد، عن يزيد ابن زريع، عن روح بن القاسم.\nتسعتهم - سفيان، وبشر بن المفضل، وقران بن تمام، ويحيى بن سعيد، وأبو عاصم النبيل، وسليمان بن بلال، والليث، وابن جريج، وروح بن القاسم - عن محمد بن عجلان.\n٢- وأخرجه البخاري في الأدب المفرد (٩٨٦) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني محمد ابن جعفر بن أبي كثير. والنسائي في عمل اليوم والليلة (٣٦٨) قال: أخبرني زكريا بن يحيى. قال: حدثني أحمد بن حفص بن عبد الله. قال: حدثني أبي. قال: حدثني جدي إبراهيم.\nكلاهما - محمد بن جعفر، وإبراهيم بن طهمان - عن يعقوب بن زيد أبي يوسف التيمي.\nكلاهما- ابن عجلان، ويعقوب بن زيد - عن سعيد بن أبي سعيد المقبري، فذكره.\n* أخرجه البخاري في الأدب المفرد (١٠٠٧) قال: حدثنا محمد بن المثنى. قال: حدثنا صفوان بن عيسى. والنسائي في عمل اليوم والليلة (٣٧٠) قال: أخبرنا الجارود بن معاذ. قال: حدثنا الوليد بن مسلم.\nكلاهما - صفوان بن عيسى، والوليد بن مسلم - عن محمد بن عجلان. قال: حدثني سعيد المقبري، عن أبيه، عن أبي هريرة، فذكره. زاد فيه «عن أبيه» .\n* وأخرجه النسائي في عمل اليوم والليلة (٣٤٢) قال: أخبرنا أحمد بن سليمان وعبد الرحمن بن محمد بن سلام. قالا: حدثنا يزيد. قال: أخبرنا هشام، عن محمد- قال عبد الرحمن: ليس ابن سيرين - عن رجل، عن أبي هريرة، فذكره.\n* قال النسائي: يشبه أن يكون ابن عجلان. تحفة الأشراف (٩/١٣٠٣٨) .\n* في رواية محمد بن جعفر بن أبي كثير، عن يعقوب بن زيد التيمي، زاد في أول الحديث «أن رجلا مر على رسول الله -ﷺ- وهو في مجلس. فقال: السلام عليكم. فقال: عشر حسنات. فمر رجل آخر. فقال: السلام عليكم ورحمة الله. فقال: عشرون حسنة. فمر رجل آخر. فقال السلام عليكم ورحمة الله وبركاته. فقال: ثلاثون حسنة: فقام رجل من المجلس ولم يسلم. فقال رسول الله -ﷺ-: ما أوشك ما نسي صاحبكم» فذكر الحديث.","vol":"6","page":593},{"text":"٤٨٣٦ - (د ت) كلدة بن حنبل «أن صفوان بن أمية - ﵁- بعثه إلى رسول الله - ﷺ- بَلَبَن ولِبَأ وضَغابيسَ، ورسولُ الله بأعلى الوادي قال: فدخلتُ عليه، ولم أستأذنْ ولم أسلِّم، فقال النبيُّ - ﷺ-: ارجع، فقل: السلام عليكم، أأدخلُ؟ وذلك بعد ما أسلم صفوانُ» أخرجه الترمذي.\nوعند أبي داود بدل «وَلِبَأ»: «وجَدَاية» وبدل «الوادي»: «مكة» وقال: «فدخلتُ ولم أُسَلِّم، فقال: ارجع فقل: السلام عليكم، وذلك بعد ما أسلم صفوان بن أمية» (١) . ⦗٥٩٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضَغَابِيس) الضَّغَابيس: صغار القِثَّاء.\n(جِدَاية) الجِدَايَة من أولاد الظِّباء: ما بلغ ستة أشهر أو سبعة، وهي بمنزلة الجَدي من ولد المعز، ويقع على الذكر والأنثى.\n_________\n(١) رواه الترمذي رقم (٢٧١١) في الاستئذان، باب ما جاء في التسليم قبل الاستئذان، وأبو داود رقم (٥١٧٦) في الأدب، باب كيف الاستئذان، قال المنذري في \" مختصر سنن أبي داود \": قال عمرو (يعني ابن أبي سفيان): وأخبرني ابن صفوان بهذا أجمع عن كلدة بن حنبل، ولم يقل: سمعته منه. قال أبو داود: قال يحيى بن حبيب: أمية بن صفوان، ولم يقل: سمعته من كلدة بن حنبل، وقال يحيى أيضًا: عن عمرو بن عبد الله بن صفوان، أخبره: أن كلدة بن حنبل أخبره، وأخرجه الترمذي والنسائي، قال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث ابن جريج.\nأقول: وقال الترمذي أيضًا: ورواه أبو عاصم أيضًا عن ابن جريج مثل هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١٤) قال: حدثنا روح. (ح) والضحاك بن مخلد. (ح) وعبد الله بن الحارث. والبخاري في الأدب المفرد (١٠٨١) قال: حدثنا أبو عاصم. وأبو داود (٥١٧٦) قال: حدثنا ابن بشار قال: حدثنا أبو عاصم. (ح) وحدثنا يحيى بن حبيب، قال: حدثنا روح. والترمذي (٢٧١٠) قال: حدثنا سفيان بن وكيع، قال: حدثنا روح بن عبادة، والنسائي في عمل اليوم والليلة (٣١٥) قال: أخبرنا يوسف بن سعيد، قال: حدثنا حجاج.\nأربعتهم - روح، وأبو عاصم الضحاك بن مخلد، وعبد الله بن الحارث، وحجاج - عن ابن جريج، قال: أخبرني عمرو بن أبي سفيان، عن عمرو بن عبد الله بن صفوان، فذكره.\nقال عمرو بن عبد الله: فأخبرني هذا الخبر أمية بن صفوان أيضا. ولم يقل أمية: سمعته من كلدة.\n* قال البخاري في حديثه: حدثنا أبو عاصم وأفهمني بعضه عنه أبو حفص بن علي.\n* وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث ابن جريج، وضغابيس: وهو حشيش يؤكل.\n* أشار المزي أن الترمذي رواه أيضا عن محمد بن بشار، عن أبي عاصم، نحو رواية أبي داود تحفة الأشراف (٨/١١١٦٧) ولم نقف على رواية ابن بشار في النسخ المطبوعة.","vol":"6","page":594},{"text":"٤٨٣٧ - (د) أبو هريرة - ﵁- قال: «إذا لقيَ أحدُكم أخاه فليسلَّم عليه، فإن حالت بينهما شجرة، أو جدار، أو حجر، ثم لقيه: فليسلم عليه أيضًا» .\nأخرجه أبو داود [عن أبي مريم عن أبي هريرة] .\nوفي رواية [عن الأعرج] عن أبي هريرة عن رسولِ الله - ﷺ- مثله سواء (١) .\n_________\n(١) رقم (٥٢٠٠) في الأدب، باب في الرجل يفارق الرجل ثم يلقاه أيسلم عليه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٠٠) قال: حدثنا أحمد بن سعيد الهمداني. قال: حدثنا ابن وهب. قال: أخبرني معاوية بن صالح، عن أبي موسى، عن أبي مريم، عن أبي هريرة، فذكره. موقوفا.\nقال معاوية: وحدثني عبد الوهاب بن بخت، عن أبي الزناد، عن الأعرج، عن أبي هريرة، عن رسول الله -ﷺ- مثله سواء.\n* أخرجه البخاري في الأدب المفرد (١٠١٠) قال: حدثنا عبد الله بن صالح. قال: حدثني معاوية، عن أبي مريم، عن أبي هريرة، أنه سمعه يقول. فذكره موقوفا.","vol":"6","page":595},{"text":"٤٨٣٨ - (ت) أنس بن مالك - ﵁- قال: قال لي رسولُ الله - ﷺ- «يا بُنَيَّ، إذا دخلتَ على أهلك فَسلِّم، يَكْنْ سلامُك بركة عليك وعلى أهل بيتك» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٩٩) في الاستئذان، باب ما جاء في التسليم إذا دخل بيته، وفي سنده علي بن زيد بن جدعان، وهو ضعيف، ومع ذلك فقد قال الترمذي: هذا حديث حسن صحيح، وعلي بن زيد عند الترمذي صدوق كما في \" التهذيب \" نقول: قال الله تعالى في سورة النور: ﴿فإذا دخلتم بيوتًا فسلموا على أنفسكم تحية من عند الله مباركة طيبة﴾، وذكر ابن كثير في التفسير من حديث أنس قال: أوصاني رسول الله ﷺ بخمس خصال: قال: \" يا أنس أسبغ الوضوء يزد في عمرك وسلم على من لقيك من أمتي تكثر حنانك، وإذا دخلت - يعني بيتك - فسلم على أهلك يكثر خير بيتك ... وذكر الحديث \"، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٩٨) قال: حدثنا أبو حاتم البصري مسلم بن حاتم، قال: حدثنا محمد بن عبد الله الأنصاري، عن أبيه، عن علي بن زيد، عن سعيد بن المسيب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"6","page":595},{"text":"٤٨٣٩ - (د) عبد الله بن عمرو بن العاص - ﵄- «أن رجلًا سأل رسولَ الله - ﷺ-، فقال: أيُّ الإسلام خير؟ قال: تُطعم الطعام، وتَقرأ السلام على من عرفت ومن لم تعرف» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٩٤) في الأدب، باب إفشاء السلام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١٩٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث، عن يزيد بن أبي حبيب، عن أبي الخير، فذكره.\nوله شاهد بلفظ: «اعبدوا الرحمن، وأطعموا الطعام، وأفشوا السلام، تدخلون الجنان»\nأخرجه أحمد (٢/١٧٠) (٦٥٨٧) قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة. (ح) وعبد الصمد، قال: حدثني أبي وفي (٢/١٩٦) (٦٨٤٨) قال: حدثنا عفان، قال: حدثنا همام. وعبد ابن حميد (٣٥٥) قال: حدثنا حسبن الجعفي، عن زائدة والدارمي (٢٠٨٧) قال: حدثنا إبراهيم بن موسى، قال: حدثنا جرير. والبخاري في الأدب المفرد (٩٨١) قال: حدثنا محمد بن سلام، قال: حدثنا محمد ابن فضيل بن غزوان. وابن ماجة عن أبي كريب، عن إسماعيل بن علية، ومحمد بن فضيل، وأبي يحيى التيمي، وابن الأجلح. وفي (٣٦٩٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن فضيل. والترمذي (١٨٥٥) قال: حدثنا هناد، قال: حدثنا أبو الأحوص.\nعشرتهم - أبو عوانة، وعبد الوارث والد عبد الصمد، وهمام، وزائدة بن قدامة، وجرير بن عبد الحميد، ومحمد بن فضيل، وإسماعيل بن علية، وأبو يحيى التيمي، وعبد الله بن الأجلح، وأبو الأحوص - عن عطاء بن السائب، عن أبيه، فذكره.","vol":"6","page":596},{"text":"٤٨٤٠ - (ت) جابر بن عبد الله - ﵁- قال: قال رسولُ الله - ﷺ-: «السلام قبل الكلام» . أخرجه الترمذي، وقال: وبهذا الإسناد عن النبي - ﷺ- قال: «لا تدعوا أحدًا إلى الطعام حتى يسلِّمَ» قال الترمذي: هذا حديث منكر (١) .\n_________\n(١) رواه الترمذي رقم (٢٧٠٠) في الاستئذان، باب ما جاء في السلام قبل الكلام، وفي سنده عنبسة ابن عبد الرحمن ومحمد بن زاذان وهما متروكان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٩٩) قال: حدثنا الفضل بن الصباح، بغدادي، قال: حدثنا سعيد بن زكريا، عن عنبسة بن عبد الرحمن، عن محمد بن زاذان، عن محمد بن المنكدر، فذكره.\nوقال الترمذي: هذا حديث منكر، لا نعرفه إلا من هذا الوجه، وسمعت محمدا يعني البخاري يقول: عنبسة بن عبد الرحمن ضعيف في الحديث ذاهب، ومحمد بن زاذان منكر الحديث.","vol":"6","page":596},{"text":"٤٨٤١ - (خ م د ت) أنس بن مالك - ﵁- «مرَّ على صبيان فسلَّم عليهم، وقال: كان رسولُ الله - ﷺ- يفعلُهُ» أخرجه البخاري ومسلم.\nوفي رواية الترمذي قال سَيَّار: «كنت أمشي مع ثابت البُناني، فمرَّ على صبيان فسلَّم عليهم، وقال ثابت: كنت مع أنس، فمر على صبيان فسلَّم عليهم» .\nوفي رواية أبي داود قال: «أتى رسول اللهَ - ﷺ- على غِلْمان يلعبون، فسلَّم عليهم» . ⦗٥٩٧⦘\nوفي أخرى: قال أنس: «انتهى إلينا النبيُّ - ﷺ- وأنا غلام في الغلمان، فسلَّم علينا، ثم أخذ بيدي، فأرسلني برسالة وقعد في ظل جدار - أو قال: إلى جدار - حتى رجعتُ إليه» (١) .\n_________\n(١) رواه البخاري ١١ / ٢٧ في الاستئذان، باب التسليم على الصبيان، ومسلم رقم (٢١٦٨) في السلام، باب استحباب السلام على الصبيان، وأبو داود رقم (٥٢٠٢) في الأدب، باب السلام على الصبيان، والترمذي رقم (٢٦٩٧) في الاستئذان، باب ما جاء في التسليم على الصبيان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٣١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٢٦٣٩) قال: حدثنا سهل بن حماد، قال: حدثنا شعبة. والبخاري (٨/٦٨) وفي الأدب المفرد (١٠٤٣) قال: حدثنا علي بن الجعد، قال: أخبرنا شعبة. ومسلم (٧/٥) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم، (ح) وحدثنيه إسماعيل بن سالم، قال أخبرنا هشيم. وفي (٧/٦) قال: حدثني عمرو بن علي، ومحمد بن الوليد. قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٢٦٩٦) قال: حدثنا أبو الخطاب زياد بن يحيى، قال: حدثنا أبو غياث سهل بن حماد قال: حدثنا شعبة. والنسائي في عمل اليوم والليلة (٣٣٠) قال: أخبرنا عمرو بن علي، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما شعبة، وهشيم - عن سيار بن وردان العنزي.\n٢- وأخرجه أحمد (٣/١٦٩) قال: حدثنا حجاج. وأبو داود (٥٢٠٢) قال: حدثنا عبد الله بن مسلمة. والنسائي في عمل اليوم والليلة (٣٣١) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا يحيى بن آدم. ثلاثتهم - حجاج، وابن مسلمة، ويحيى بن آدم - عن سليمان بن المغيرة.\nكلاهما - سيار، وسليمان - عن ثابت، فذكره.\nوبلفظ: «كان رسول الله -ﷺ- يزور الأنصار فيسلم على صبيانهم، ويمسح برءوسهم، ويدعو لهم» .\nأخرجه الترمذي (٢٦٩٦)، والنسائي في عمل اليوم والليلة (٣٢٩) وفي فضائل الصحابة (٢٤٤) قال الترمذي: حدثنا، وقال النسائي: أخبرنا قتيبة بن سعيد. قال: حدثنا جعفر بن سليمان، عن ثابت، فذكره.\nوبلفظ: «مر علينا النبي -ﷺ- ونحن نلعب، فقال: السلام عليكم يا صبيان» .\nأخرجه أحمد (٣/١٨٣) قال: حدثنا وكيع. عن حبيب، عن قيس، عن ثابت، فذكره.\nوبلفظ: «انتهى إلينا رسول الله -ﷺ- وأنا غلام في الغلمان، فسلم علينا، ثم أخذ بيدي فأرسلني برسالة، وقعد في ظل جدار - أو قال: إلى جدار - حتى رجعت إليه» .\n١- أخرجه البخاري في الأدب المفرد (١١٣٩) قال: حدثنا محمد بن سلام وابن ماجة (٣٧٠٠) قال: حدثنا أبو بكر بن أبي شيبة.\nكلاهما - ابن سلام، وأبو بكر - عن أبي خالد الأحمر.\n٢- وأخرجه أبو داود (٥٢٠٣) قال: حدثنا محمد بن المثنى، قال: حدثنا خالد بن الحارث.\nكلاهما - أبو خالد الأحمر، وخالد - عن حميد. فذكره.","vol":"6","page":596},{"text":"٤٨٤٢ - (د ت) أسماء بنت يزيد - ﵂- قالت: «مرَّ علينا رسولُ الله - ﷺ- في نسوة، فسلَّم علينا» . أخرجه أبو داود.\nوفي رواية الترمذي قالت: «مر رسول الله - ﷺ- في المسجد يومًا ونحن عُصبة من النساء، فلوَى بيده بالتسليم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُصبة) العُصبة: الجماعة من الناس فوق العشرة.\n_________\n(١) رواه أبو داود رقم (٥٢٠٤) في الأدب، باب في السلام على النساء، والترمذي رقم (٢٦٩٨) في الاستئذان، باب ما جاء في التسليم على النساء، من حديث عن الحميد بن بهرام عن شهر بن حوشب وهو صدوق كثير الإرسال والأوهام، قال الحافظ في \" الفتح \": حسنه الترمذي، وليس على شرط البخاري، فاكتفى بما هو على شرطه، وله شاهد من حديث جابر عند أحمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٦٦) . وأحمد (٦/٤٥٢) قالا: حدثنا سفيان. قال: حدثنا ابن أبي حسين. وفي (٦/٤٥٧) قال أحمد: حدثنا هاشم. قال: حدثنا عبد الحميد. والدارمي (٢٦٤٠) قال: أخبرنا الحكم بن نافع، عن شعيب بن أبي حمزة، عن ابن أبي حسين. والبخاري في الأدب المفرد (١٠٤٧) قال: حدثنا محمد بن يوسف. قال: حدثنا عبد الحميد بن بهرام. وأبو داود (٥٢٠٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة، عن ابن أبي حسين. وابن ماجة (٣٧٠١) قال: حدثنا أبو بكر. قال:حدثنا سفيان بن عيينة، عن ابن أبي حسين. والترمذي (٢٦٩٧) قال: حدثنا سويد. قال: أخبرنا عبد الله بن المبارك. قال: أخبرنا عبد الحميد بن بهرام.\nكلاهما - ابن أبي حسين، وعبد الحميد بن بهرام - عن شهر بن حوشب، فذكره.\nوله شاهد: أخرجه البخاري في الأدب المفرد (١٠٤٨) قال: حدثنا مخلد. قال: حدثنا مبشر بن إسماعيل، عن ابن أبي غنية، عن محمد بن مهاجر، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن.\nوقال أحمد بن حنبل: لا بأس بحديث عبد الحميد بن بهرام عن شهر بن حوشب. وقال محمد بن إسماعيل: شهر حسن الحديث وقوي أمره، وقال: إنما تكلم فيه ابن عون، ثم روى عن هلال بن أبي زينب عن شهر بن حوشب، أنبأنا أبو داود المصاحفي بلخي. أخبرنا النضر بن شميل عن ابن عون قال: إن شهرا تركوه. قال أبو داود: قال النضر: تركوه أي طعنوا فيه، وإنما طعنوا فيه لأنه ولي أمر السلطان.","vol":"6","page":597},{"text":"٤٨٤٣ - (ط) الطفيل بن أُبي بن كعب أخبر: «أنه كان يأتي عبد الله بن عمر، فيغدو معه إلى السوق، قال: فإذا غدونا إلى السوق لم يَمُر عبد الله بن عمر على سَقَّاط، ولا على صاحب بَيعَة، ولا مسكين، ولا على أحد إلا ⦗٥٩٨⦘ سلَّم عليه، قال الطفيل: فجئت عبد الله بن عمر يومًا، فاستتبعني إلى السوق فقلت له: وما تصنع في السوق، وأنت لا تقف على البيع، ولا تسأل عن السِّلَع، ولا تَسُوم بها، ولا تجلس في مجالس السوق؟ فاجلس بنا هاهنا نتحدَّثْ، قال: فقال لي عبد الله بن عمر: يا أبا بَطْن - قال: وكان الطفيل ذا بطن - إنما نغدو من أجل السلام، نسلِّم على من لقينا» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَقَّاط) بائع السَّقَط. وهو الرديء من المتاع.\n(بَيْعَة) المرة من البيع، ومن كسر الباء: أراد به: الحرفة والصناعة من البيع، فإن الفِعْلة بكسر الفاء هي الحالة. كالجِلْسَة والرِّكْبَة.\n_________\n(١) ٢ / ٩٦١ و٩٦٢ في السلام، باب جامع السلام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٨٥٩) عن إسحاق بن عبد الله بن أبي طلحة، فذكره.","vol":"6","page":597},{"text":"٤٨٤٤ - (د) عبيد الله بن أبي رافع عن علي بن أبي طالب - قال أبو داود: رفعه الحسن بن علي - قال: «يجزئ عن الجماعة إذا مرَّوا: أن يسلَّم أحدُهم، ويجزئ عن الجلوس: أن يردَّ أحدهم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢١٠) في الأدب، باب ما جاء رد الواحد عن الجماعة، وإسناده حسن، ورواه أيضًا البيهقي في \" شعب الإيمان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢١٠) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الملك بن إبراهيم الجدي، قال: حدثنا سعيد بن خالد الخزاعي، قال: حدثني عبد الله بن الفضل، قال: حدثنا عبيد الله ابن أبي رافع، فذكره.","vol":"6","page":598},{"text":"٤٨٤٥ - () عبد الله بن مسعود - ﵁- قال له رجل: «السلام ⦗٥٩٩⦘ عليك يا أبا عبد الرحمن، فقال: رسولُ الله - ﷺ- يقول: عند اقتراب الساعة: يرجع السلام على المعَارف، وكره ذلك» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، ولم أقف عليه.","vol":"6","page":598},{"text":"<span data-type=\"title\" id=toc-990>الفرع الثاني: في المبتدئ بالسلام</span>\n٤٨٤٦ - (ت د) أبو أمامة - ﵁- قال: «قيل: يا رسول الله، الرجلان يلتقيان: أيهما يبدأُ بالسلام؟ قال: أوْلاهما بالله» . أخرجه الترمذي.\nوعند أبي داود قال: قال رسول الله - ﷺ-: «أولى الناس بالله: من بدأهم بالسلام» (١) .\n_________\n(١) رواه أبو داود رقم (٥١٩٧) في الأدب، باب في فضل من بدأ بالسلام، والترمذي رقم (٢٦٩٥) في الاستئذان، باب ما جاء في فضل الذي يبدأ بالسلام، وإسناده صحيح، ورواه أيضًا أحمد في \" المسند \" وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٩٤) قال: حدثنا علي بن حجر، قال: أخبرنا قران بن تمام الأسدي عن أبي فروة يزيد بن سنان، عن سليم بن عامر، فذكره. وقال الترمذي: هذا حديث حسن، ومحمد أبو فروة الرهاوي مقارب الحديث، إلا ابنه محمد بن يزيد يروي عنه مناكير.\nولفظ أبي داود أخرجه (٥١٩٧) قال: حدثنا محمد بن يحيى الذهلي، قال: حدثنا أبو عاصم، عن أبي خالد وهب، عن أبي سفيان الحمصي، فذكره.\nوله شاهد عند أحمد.\nبلفظ: «من بدأ بالسلام، فهو أولى بالله - ﷿ - ورسوله» .\nأخرجه في (٥/٢٥٤) قال: حدثنا عتاب وهو ابن زياد، قال: حدثنا عبد الله، قال: أخبرنا يحيى بن أيوب. وفي (٥/٢٦١ و٢٦٩) قال: حدثنا أسود بن عامر، قال: حدثنا الحسن بن صالح، عن أبي المهلب. وفي (٥/٢٦٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا بكر بن مضر.\nثلاثتهم - يحيى، وأبو المهلب، وبكر - عن عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، فذكره.","vol":"6","page":599},{"text":"٤٨٤٧ - (خ م د ت) أبو هريرة - ﵁- أن رسولَ الله - ﷺ- قال: «يسلِّم الراكب على الماشي، والماشي على القاعد، والقليل على الكثير» أخرجه البخاري ومسلم والترمذي وأبو داود. قال الترمذي: زاد ابن المثنى: «والصغير على الكبير» . ⦗٦٠٠⦘\nوفي رواية للترمذي والبخاري وأبي داود قال: «يسلَّم الصغير على الكبير، والمارُّ على القاعد، والقليل على الكثير» .\nوفي أخرى لأبي داود قال: «يسلِّم الراكب على الماشي ... وذكر الحديث» (١) .\n_________\n(١) رواه البخاري ١١ / ١٣ في الاستئذان، باب تسليم القليل على الكثير، وباب تسليم الراكب على الماشي، وباب تسليم الماشي على القاعد، ومسلم رقم (٢١٦٠) في السلام، باب تسليم الراكب على الماشي، وأبو داود رقم (٥١٩٨) و(٥١٩٩) في الأدب، باب من أولى بالسلام، والترمذي رقم (٢٧٠٤) و(٢٧٠٥) في الاستئذان، باب ما جاء في تسليم الراكب على الماشي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٢٥) قال: حدثنا روح. وفي (٢/٥١٠) قال: حدثنا روح. (ح) وعبد الله بنا لحارث. والبخاري (٨/٦٤)، وفي الأدب المفرد (١٠٠٠) قال: حدثنا محمد بن سلام. قال: أخبرنا مخلد. وفي (٨/٦٤) وفي الأدب المفرد (٩٩٣) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا روح بن عبادة. ومسلم (٧/٢) قال: حدثني عقبة بن مكرم. قال: حدثنا أبو عاصم (ح) وحدثني محمد ابن مرزوق. قال: حدثنا روح. وأبو داود (٥١٩٩) قال: حدثنا يحيى بن حبيب. قال: أخبرنا روح.\nأربعتهم - روح بن عبادة، وعبد الله بن الحارث، ومخلد بن يزيد، وأبو عاصم النبيل - عن ابن جريج. قال: أخبرني زياد، أنه سمع ثابتا مولى عبد الرحمن بن زيد، فذكره.\nوعن الحسن، عن أبي هريرة، عن النبي -ﷺ- قال: «يسلم الراكب على الماشي، والماشي على القاعد، والقليل على الكثير» .\nوزاد ابن المثنى في حديثه: «ويسلم الصغير على الكبير.» .\nأخرجه أحمد (٢/٥١٠) والترمذي (٢٧٠٣) قال: حدثنا محمد بن المثنى وإبراهيم بن يعقوب.\nثلاثتهم - أحمد بن حنبل، وابن المثنى، وإبراهيم بن يعقوب - عن روح بن عبادة، عن حبيب بن الشهيد، عن الحسن، فذكره.\nوبلفظ: «يسلم الصغير على الكبير، والماشي على القاعد، والقليل على الكثير.» .\nأخرجه البخاري في الأدب المفرد (١٠٠١) قال: حدثنا أحمد بن أبي عمرو. قال: حدثني أبي. قال: حدثني إبراهيم، عن موسى بن عقبة، عن صفوان بن سليم، عن عطاء بن يسار، فذكره.","vol":"6","page":599},{"text":"٤٨٤٨ - (ت) فضالة بن عبيد - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «يسلِّم الفارس على الماشي، والماشي على القائم، والقليل على الكثير» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٠٦) في الاستئذان، باب ما جاء في تسليم الراكب على الماشي، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، والحديث أخرجه أيضًا البخاري في \" الأدب المفرد \" وابن حبان في \" صحيحه \" وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٩) قال: حدثنا أبو عبد الرحمن، قال: حدثنا حيوة. (ح) وحدثناه الطالقاني، عن ابن المبارك، عن حيوة بن شريح. وفي (٦/٢٠) قال: حدثنا حسن بن موسى، قال: حدثنا ابن لهيعة. والدارمي (٢٦٣٧) قال: أخبرنا عبد الله بن يزيد، قال: حدثنا حيوة. والبخاري في الأدب المفرد (٩٩٦) قال: حدثنا أصبغ، قال: أخبرني ابن وهب. وفي (٩٩٨) قال: حدثنا عبد الله ابن يزيد، قال: حدثنا حيوة. وفي (٩٩٩) قال: حدثنا محمد، قال: أخبرنا عبد الله، قال: أخبرنا حيوة بن شريح. والترمذي (٢٧٠٥) قال: حدثنا سويد بن نصر، قال: أنبأنا عبد الله، قال: أنبأنا حيوة ابن شريح. والنسائي في عمل اليوم والليلة (٣٣٨) قال: أخبرنا وهب بن بيان، قال: حدثنا ابن وهب.\nثلاثتهم - حيوة بن شريح، وعبد الله بن لهيعة، وعبد الله بن وهب - عن أبي هانئ حميد بن هانئ، عن أبي علي الجنبي عمرو بن مالك، فذكره.","vol":"6","page":600},{"text":"٤٨٤٩ - (ط) زيد بن أسلم: أَنَّ رسولَ اللهِ - ﷺ- قال: «يسلِّم الراكب على الماشي، وإِذا سلم واحد من القوم أجزأ عنهم» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٥٩ في السلام، باب العمل في السلام، وإسناده منقطع، فإن زيد بن أسلم لم يدرك رسول الله ﷺ، ولكن للحديث شواهد بمعناه يقوى بها، منها الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٨٥٤) عن زيد بن أسلم، فذكره. وقال الزرقاني في شرح الموطأ (٤/٤٥٧): مرسل باتفاق الرواة.","vol":"6","page":600},{"text":"<span data-type=\"title\" id=toc-991>الفرع الثالث: في كيفية السلام</span>\n٤٨٥٠ - (خ م) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ ⦗٦٠١⦘ قال: «لما خلق الله آدم، وطولُه ستون ذراعًا - قال: اذهب فسلِّم على أولئك لِنَفَر من الملائكة جلوس - فاستَمِع ما يُحَيُّونك، فإنها تحيَّتُك وتَحِيَّةُ ذُريتك، فقال: السلام عليكم، فقالوا: السلام عليك ورحمة الله، فزادوه: ورحمةُ الله، فكلُّ من يدخل الجنة على صورة آدم، قال: فلم يزل الخلق ينقص [بعدَه] حتى الآن» .\nوفي رواية «على صورته» . أخرجه البخاري ومسلم (١) .\nوأخرج الترمذي هذا في أول حديث طويل قد ذكر في تفسير سورة الأعراف من «كتاب تفسير القرآن» في حرف التاء، فلم نُعلم عليه هاهنا علامته لأنه طرف من ذلك الحديث، وأشَرنا إِليه.\n_________\n(١) رواه البخاري ١١ / ٢ - ٦ في الاستئذان، باب بدء السلام، وفي الأنبياء، باب خلق آدم صلوات الله عليه وذريته، ومسلم رقم (٢٨٤١) في الجنة، باب يدخل الجنة أقوام أفئدتهم مثل أفئدة الطير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٥) . والبخاري (٤/١٥٩) وفي الأدب المفرد (٩٧٨) قال: حدثنا عبد الله بن محمد. وفي (٨/٦٢) قال: حدثنا يحيى بن جعفر. ومسلم (٨/١٤٩) قال: حدثنا محمد ابن رافع. أربعتهم - أحمد بن حنبل، وعبد الله بن محمد، ويحيى بن جعفر، ومحمد بن رافع - قالوا: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن همام بن منبه، فذكره.","vol":"6","page":600},{"text":"٤٨٥١ - (ط) محمد بن عمرو بن عطاء: قال: «كنت جالسًا عند ابن عباس، فسلَّم عليه رجل من اليمن، فقال: السلام عليكم ورحمة الله وبركاته، ثم زاد بعد ذلك شيئًا، فقال ابن عباس - وكان قد ذهب بصره -: من هذا؟ قالوا: هذا اليمانيُّ الذي يَغْشاك، فعرَّفوه إِياه، فقال ابن عباس: إِن السلام انتهى إِلى البركة» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٥٩ في السلام، باب العمل في السلام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٨٨٥) عن وهب بن كيسان عن محمد بن عمرو بن عطاء، فذكره.","vol":"6","page":601},{"text":"٤٨٥٢ - (ط) يحيى بن سعيد (١): «أن رجلًا سلَّم على ابن عمر، ⦗٦٠٢⦘ فقال له: السلام عليك ورحمة الله وبركاته، والغادِياتُ والرائحاتُ، فقال له ابنُ عمر: وعليك ألفًا، ثم كأنه كره ذلك» . أخرجه الموطأ (٢) .\n_________\n(١) في المطبوع: يحيى بن سعد، وهو خطأ.\n(٢) ٢ / ٩٦٢ في السلام، باب جامع السلام، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٨٨٦) عن يحيى بن سعيد، فذكره.","vol":"6","page":601},{"text":"٤٨٥٣ - (د ت) عمران بن حصين - ﵁ -: قال: «كنا عند رسولِ الله - ﷺ-، فجاء رجل فسلَّم، فقال: السلام عليكم، فردَّ رسولُ اللهﷺ-، وقال: عشر، ثم جاء آخر، فقال: السلام عليكم ورحمة الله، فردَّ عليه رسولُ اللهﷺ- وقال: عشرون، ثم جاء آخر، فقال: السلام عليكم ورحمة الله وبركاته، فرد عليه رسولُ اللهﷺ- وقال: ثلاثون» . أخرجه أبو داود.\nوأخرجه الترمذي، وليس في روايته: «فرد عليه رسولُ الله - ﷺ-» (١) .\n_________\n(١) رواه أبو داود رقم (٥١٩٥) في الأدب، باب كيف السلام، والترمذي رقم (٢٦٩٠) في الاستئذان، باب ما ذكر في فضل السلام، وهو حديث حسن، حسنه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٩) والدارمي (٢٦٤٣)، وأبو داود (٥١٩٥) .والترمذي (٢٦٨٩) قال: حدثنا عبد الله بن عبد الرحمن والحسين بن محمد الجريري بلخي. والنسائي في عمل اليوم والليلة (٣٣٧) قال: أخبرنا أبو داود.\nأربعتهم - أحمد بن حنبل، والدارمي عبد الله بن عبد الرحمن، وأبو داود سليمان بن الأشعث، والحسين ابن محمد - عن محمد بن كثير، أخو سليمان بن كثير، قال: حدثنا جعفر بن سليمان، عن عوف، عن أبي رجاء، فذكره.\n* وأخرجه أحمد (٤/٤٤٠) قال: حدثنا هوذة، عن عوف، عن أبي رجاء، مرسلا.\nوقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه.","vol":"6","page":602},{"text":"٤٨٥٤ - (د) معاذ بن أنس - ﵁ -: بمعناه، وزاد: «ثم أَتَى آخرُ، فقال: السلامُ عليكم ورحمة الله وبركاته ومغفرته، فردَّ عليه رسولُ اللهﷺ-، وقال: أربعون، ثم قال: هكذا تكون الفضائل» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٩٦) في الأدب، باب كيف السلام، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١٩٦) قال: حدثنا إسحاق بن سويد الرملي، قال: حدثنا ابن أبي مريم. قال: أظن أني سمعت نافع بن يزيد. قال: أخبرني أبو مرحوم، عن سهل بن معاذ بن أنس، فذكره.","vol":"6","page":602},{"text":"٤٨٥٥ - (د) أبو عبد الرحمن الفهري - ﵁ -: قال: «شهدت مع رسولِ الله - ﷺ- حُنَيْنًا، فسِرْنا في يوم قائظ شديدِ الحرِّ، ⦗٦٠٣⦘ فنزلنا تحت ظل الشجر، فلما زالت الشمس لَبِستُ لأْمَتي، وركبت فرسي، وأتيتُ رسولَ الله - ﷺ- وهو في فُسْطاطه، فقلت: السلام عليك يا رسول الله ورحمة الله وبركاته، فَردَّ عليَّ: عليك السلام، ورحمة الله وبركاته، قلت: حان الرَّواحُ، قال: أجَلْ، [ثم قال]: يا بلالُ، فثار من تحت سَمُرَة، كأن ظلَّه ظلُّ طائر، فقال بلال: لبَّيْك وسَعْدَيْك، وأنا فِداؤك، فقال: أسرجْ لي الفرسَ، قال: فأخرج سَرْجًا دَفَّتَاه من لِيف، ليس فيه أشَر ولا بَطَر، فركب وركبنا ... وساق الحديث» . هذا لفظ أبي داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قائِظ) يوم قائظ: شديد الحر.\n(حَان الرَوَاح) أي قرُب وقت الرَّحيل، والرَّوَاح: هو المسير بعد الزوال.\n(فُسطاطه) الفُسطاط: خيمة كبيرة.\n(أشر) الأشَر: البَطَر والكذب.\n_________\n(١) رقم (٥٢٣٣) في الأدب، باب في الرجل ينادي الرجل فيقول: لبيك، وفي سنده أبو همام عبد الله بن يسار وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٨٦) قال: حدثنا بهز. وفي (٥/٢٨٦) قال: حدثنا عفان. والدارمي (٢٤٥٦) قال: حدثنا حجاج بن منهال وعفان. وأبو داود (٥٢٣٣) قال: حدثنا موسى بن إسماعيل.\nأربعتهم - بهز، وعفان، وحجاج بن منهال، وموسى بن إسماعيل - عن حماد بن سلمة. قال: أخبرنا يعلى بن عطاء، عن أبي همام عبد الله بن يسار، فذكره.","vol":"6","page":602},{"text":"٤٨٥٦ - (د) عمر بن الخطاب - ﵁ -: أنه: «أتى النبيَّ - ﷺ- وهو في مَشْرُبَة له (١)، فقال: السلام عليك يا رسولَ الله، السلام عليكم، أيدخل ⦗٦٠٤⦘ عمرُ؟» . أخرجه أبو داود (٢) .\nوهو طرف من حديث اعتزال النبيﷺ- أزواجه، وهو مذكور بطوله في تفسير سورة التحريم من «كتاب تفسير القرآن» في حرف التاء، وقد أخرجه بطوله البخاري، ومسلم، والترمذي، وأخرج أبو داود منه هذا الطرف في باب السلام، فأوردناه هاهنا، ولم نُعْلم عليه غير علامته، وإن كان متفقًا عليه.\n_________\n(١) المشربة، بضم الشين وفتحها: الغرفة.\n(٢) رقم (٥٢٠١) في الأدب، باب في الرجل يفارق الرجل ثم يلقاه أيسلم عليه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٠١) قال: حدثنا عباس العنبري، قال: حدثنا أسود بن عامر، قال: حدثنا حسن بن صالح، عن أبيه، عن سلمة بن كهيل، عن سعيد بن جبير، عن ابن عباس، فذكره.\nوهو طرف من حديث طويل، قد تقدم.","vol":"6","page":603},{"text":"٤٨٥٧ - (د) غالب بن خُطَّاف البصري القطان: قال: «إِنا لجلوس بباب الحسن البصري، إِذ جاء رجل، فقال: حدَّثني أَبي عن جدي قال: بعثني أبي إِلى رسول الله - ﷺ-، فقال: ائْتِهِ فأقرئه السلام، قال: فأَتيته، فقلت: إِن أبي يُقرئك السلام، فقال: عليك وعلى أبيك السلام» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٣١) في الأدب، باب في الرجل يقول: فلان يقرئك السلام، وفي سنده مجاهيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٣١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل، عن غالب قال: إنا لجلوس بباب الحسن إذ جاء رجل فقال: حدثني أبي، عن جدي، فذكره.","vol":"6","page":604},{"text":"٤٨٥٨ - (د ت) أبو تميمة الهجيمي طريف بن مجالد البصري: عن أبي جُرَي - جابر بن سُلَيم الهُجَيمي - قال: «أَتيت رسولَ الله - ﷺ-، فقلت: عليك السلام يا رسولَ الله، قال: لا تقل: عليك السلام، فإن عليك السلام: تحية الموتى، إِذا سلَّمت قل: سلام عليك، فيقول: الرادُّ: عليك السلام» .\nوفي أُخرى عن أبي تميمة عن رجل من قومه قال: «طلبتُ النبيَّ - ﷺ-، ⦗٦٠٥⦘ فلم أقْدِرْ عليه، فجلست، فإِذا نَفَر هو فيهم، ولا أعرفُه، وهو يُصْلِح بينهم، فلما فرغ قام معه بعضهم، فقالوا: يا رسولَ الله، فلما رأَيت ذلك، قلت: عليك السلام يا رسولَ الله، عليك السلام يا رسولَ الله، قال: إِن عليك السلام تحيةَ الميت، ثم أقبل عليَّ، فقال: إِذا لَقِيَ الرجلُ أخاه المسلم فليقل السلام عليك ورحمة الله وبركاته، ثم ردَّ عليَّ النبيُّ - ﷺ-، فقال: عليك ورحمة الله، عليك ورحمة الله» .\nوفي نسخة مثله، إِلا أنه قال فيه: «عليك السلام ورحمة الله - ثلاثًا- وقال النبيُّ - ﷺ-: عليك السلام: تحيةُ الموتى - ثلاثًا - وقال في آخره: عليك ورحمة الله - ثلاثًا-» . أخرجه الترمذي.\nوأخرج أبو داود الرواية الأولى في أول حديث طويل، وقد ذكرناه بطوله في موضعه، فيكون هذا القدر متفقًا بينهما، ولم يقل فيه: «فيقول: الرادُّ: عليك السلام» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إن عليك السلام تحية الموتى) يوهم أن السُّنَّة في تحية الموتى أن يقال لهم: عليكم السلام، كما يفعله كثير من العامة، وقد ثبت عن النبي - ﷺ- أنه ⦗٦٠٦⦘ دخل المقبرة فقال: «السلام عليكم أهل دار قوم مؤمنين» فقدَّم السلام على ذكر المدعو له مثل تحية الأحياء، وإنما قال له ذلك، إشارة منه إلى ما جرت به العادة منه في تحية الأموات، إذ كانوا يُقَدِّمُون اسم الميت على الدعاء.\nقال الشاعر:\nعليك سلام الله قيس بن عاصم\nوقال الآخر:\nعليك سلام من أمير وباركت\nفالسُّنَّة لا تختلف في تحية الأحياء والأموات، هذا في الخير، فأما في الشر: فقد جرت عادتهم بتقديم اسم المدعو عليه، فيقولون: عليه لعنة الله وعليه غضب الله، قال الله تعالى: ﴿وإِنَّ عَلَيْكَ لَعْنَتي إلى يَوْمِ الدِّين﴾ [ص: ٧٨] وفي السلام لغتان: سلام عليكم، والسلام عليكم، والألف واللام للتفخيم.\n_________\n(١) رواه الترمذي رقم (٢٧٢٢) و(٢٧٢٣) في الاستئذان، باب ما جاء في كراهية أن يقول: عليك السلام مبتدئًا، وأبو داود رقم (٤٠٨٤) في اللباس، باب ما جاء في إسبال الإزار، ورقم (٥٢٠٩) في الأدب، باب كراهية أن يقول: عليك السلام، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح، ورواه أيضًا أحمد في \" المسند \"، وابن حبان في \" صحيحه \"، والحاكم وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٦٣) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: حدثنا يونس، قال: حدثنا عبيدة الهجيمي. وأبو داود (٤٠٧٥) قال: حدثنا عبيد الله بن محمد القرشي، قال: حدثنا حماد بن سلمة، قال: أخبرنا يونس بن عبيد، عن عبيدة أبي خداش. وفي (٤٠٨٤) قال: حدثنا مسدد، قال: حدثنا يحيى، عن أبي غفار. وفي (٥٢٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، عن أبي غفار. والترمذي (٢٧٢٢) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا أبوأسامة، عن أبي غفار المثنى بن سعيدالطائي. والنسائي في «عمل اليوم والليلة» (٣١٧) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا عبد الصمد بن عبد الوارث. قال: حدثنا أبي، قال: حدثنا الجريري، عن أبي السليل. وفي (٣١٨) قال: أخبرني عمران بن يزيد، قال: حدثنا عيسى - يعني ابن يونس - قال: حدثنا المثنى بن عفان - وهو ابن سعيد الطائي أبو غفار.\nثلاثتهم - عبيدة الهجيمي، وأبو غفار، وأبو السليل - عن أبي تميمة الهجيمي، فذكره.\n* وأخرجه أحمد (٥/٦٤) قال: حدثنا عفان، قال: حدثناه وهيب. والترمذي (٢٧٢١) قال: حدثنا سويد، قال: أخبرنا عبد الله. والنسائي في «عمل اليوم والليلة» (٣١٩) قال: أخبرنا محمد بن عبد الله ابن بزيع، قال: حدثنا يزيد. وفي الكبرى «تحفة الأشراف» (٢١٢٤) . وفي عمل اليوم والليلة (٣٢٠) عن ابن بشار، عن الثقفي.\nأربعتهم - وهيب، وعبد الله، ويزيد، والثقفي - عن خالد الحذاء، عن أبي تميمة، عن رجل من بلهجيم. قال: قلت: يا رسول الله إلام تدعو؟.. فذكره.\n* وأخرجه البخاري في «الأدب المفرد» (١١٨٢) قال: حدثنا عبد الله بن محمد، قال: حدثنا وهب بن جرير. والنسائي في الكبرى «تحفة الأشراف» (٢١٢٤) عن ابن بشار، عن حماد بن مسعدة، وأبي عامر العقدي.\nثلاثتهم - وهب، وحماد، وأبو عامر - عن قرة بن خالد، قال: حدثني قرة بن موسى الهجيمي، عن سليم بن جابر الهجيمي.\n* وجاء في «تحفة الأشراف» (٢١٢٤) أخرجه النسائي في الكبرى: عن عمرو بن علي، عن عبد العزيز ابن عبد الصمد، عن يونس بن عبيد، عن عبيدة الهجيمي، عن جابر بن سليم. «ليس فيه أبو تميمة» . وعن إسماعيل بن مسعود، عن خالد بن الحارث، عن قرة بن خالد، عن قرة بن موسى، قال: حدثنا مشيختنا، عن سليم بن جبير. وعن أحمد بن عثمان بن حكيم، عن خالد بن مخلد، عن عبد الملك بن الحسن، قال: سمعت سهم بن معتمر، يحدث عن الهجيمي، ولم يسمه.\nالروايات مطولة ومختصرة.","vol":"6","page":604},{"text":"٤٨٥٩ - (ط) أنس بن مالك - ﵁ -: «أنه سمع عمر وقد سلَّم عليه رجل، فقال: السلام عليك، فردَّ السلام، ثم قال عمر: كيف أنت؟ قال الرجل: أَحمد الله إِليك، قال عمر: ذاك الذي أردتُّ منك» .\nأخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٦١ في السلام، باب جامع السلام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (١٨٥٨) عن إسحاق بن عبد الله بن أبي طلحة، فذكره.","vol":"6","page":606},{"text":"٤٨٦٠ - (ت) عكرمة بن أبي جهل - ﵁ -: قال: قال رسول الله - ﷺ- يوم جئتُ: «مَرْحَبًا بالرَّاكب المهاجر» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مرحبًا): أي وجدت رَحْبًا، وهو السَّعة.\n_________\n(١) رقم (٢٧٣٦) في الاستئذان، باب ما جاء في مرحبًا، وفي سنده موسى بن مسعود الهذلي، وهو صدوق سيء الحفظ، وكان يصحف، ولكن للحديث شواهد بمعناه يقوى بها، انظر \" الفتح \" ١٠ / ٤٦٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٣٥) قال: حدثنا عبد بن حميد، وغير واحد، قالوا: حدثنا موسى بن مسعود أبو حذيفة، عن سفيان، عن أبي إسحاق عن مصعب بن سعد، فذكره.\n(*) قال الترمذي: هذا حديث ليس إسناده بصحيح، لا نعرفه مثل هذا إلا من هذا الوجه من حديث موسى ابن مسعود، عن سفيان. وموسى بن مسعود ضعيف في الحديث.\nوروى هذا الحديث عبد الرحمن بن مهدي، عن سفيان، عن أبي إسحاق مرسلا، ولم يذكر فيه «مصعب بن سعد» وهذا أصح.","vol":"6","page":607},{"text":"٤٨٦١ - (خ ت) أَنس بن مالك - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان إِذا سلَّم: سلَّم ثلاثًا، وإِذا تكلَّم بكلمة: أعادها ثلاثًا، حتى تُفْهَم عنه» . أخرجه البخاري، والترمذي (١) .\n_________\n(١) رواه البخاري ١١ / ٢٢ في الاستئذان، باب التسليم والاستئذان ثلاثًا، وفي العلم، باب من أعاد الحديث ثلاثًا، والترمذي رقم (٢٧٢٤) في الاستئذان، باب ما جاء في كراهية أن يقول: عليك السلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢١٣)، والبخاري (١/٣٤ و٣٥) قال: حدثنا عبدة بن عبد الله. وفي (٨/٦٧) . والترمذي (٢٧٢٣) قال البخاري والترمذي: حدثنا إسحاق بن منصور.\nثلاثتهم - أحمد بن حنبل، وعبدة، وإسحاق - عن عبد الصمد بن عبد الوارث.\n٢ - وأخرجه أحمد (٣/٢٢١) قال: حدثنا أبو سعيد مولى بني هاشم.\n٣ - وأخرجه الترمذي (٣٦٤٠) وفي الشمائل (٢٢٤) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو قتيبة سلم بن قتيبة.\nثلاثتهم - عبد الصمد، وأبو سعيد، وأبو قتيبة - عن عبد الله بن المثنى، عن ثمامة، فذكره.","vol":"6","page":607},{"text":"<span data-type=\"title\" id=toc-992>الفرع الرابع: في تحية الجاهلية، والإشارة بالرأس واليد</span>\n٤٨٦٢ - (د) عمران بن حصين - ﵁ -: قال: «كنا نقول في الجاهلية: أنْعَمَ اللهُ بك عَيْنًا، وأَنْعِمْ صباحًا، فلما كان الإِسلام نُهينا عن ذلك» . أخرجه أَبو داود. ⦗٦٠٨⦘\nقال أبو داود: قال معمر: «يكره أن يقول الرجل: أنعم بك عينًا، ولا بأس أن يقول: أنعم الله عينك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنعَمَ الله بك عَيْنًا، وأنْعِمْ صباحًا): أي أقر الله بك عين من يحبك، وإذا أقر الله به عين من يحبه، فقد دعا له بما يسره، ويقولون: «أنعم صباحًا»، أي ليكن صباحك ناعمًا طيبًا سهلًا، فنهوا عنه، إذ كان من شعار الجاهلية، لأنه مذموم في نفسه، وعُوِّضُوا عن ذلك بتحية الإسلام: سلام عليكم، والسلام عليكم ورحمة الله وبركاته.\n_________\n(١) رقم (٥٢٢٧) في الأدب، باب في الرجل يقول: أنعم الله بك عينًا، من حديث قتادة عن عمران ابن حصين، وإسناده منقطع، فإن قتادة لم يسمع من عمران.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٢٧) قال: حدثنا سلمة بن شبيب، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، أو غيره، فذكره.","vol":"6","page":607},{"text":"٤٨٦٣ - (ت) أنس بن مالك - ﵁ -: قال: «سمعتُ رجلًا يقول لرسولِ الله - ﷺ-: يا رسولَ الله، الرجلُ منا يلقى أَخاه أو صديقه، أينحَني له؟ قال: لا، قال: أفيلتزمه ويقبِّله؟ قال: لا، قال: أَيأخذ بيده ويصافحه؟ قال: نعم» . أخرجه الترمذي (١) .\nزاد رزين بعد قوله: «ويقبِّله»: «قال: لا، إِلا أن يأتيَ من سفر» .\n_________\n(١) رقم (٢٧٢٩) في الاستئذان، باب ما جاء في المصافحة، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٩٨) قال: حدثنا مروان بن معاوية. وعبد بن حميد (١٢١٧) قال: حدثني حسين بن علي الجعفي، عن فضيل بن عياض، عن هشام. وابن ماجة (٣٧٠٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن جرير بن حازم. والترمذي (٢٧٢٨) قال: حدثنا سويد، قال: أخبرنا عبد الله بن المبارك.\nأربعتهم - مروان، وهشام، وجرير، وابن المبارك - عن حنظلة، فذكره.\nقال مروان في روايته: حدثنا حنظلة بن عبد الله، وقال هشام: عن حنظلة السدوسي، وقال جرير: عن حنظلة بن عبد الرحمن السدوسي، وقال ابن المبارك: أخبرنا حنظلة بن عبيد الله.\nوقال الترمذي: هذا حديث حسن.","vol":"6","page":608},{"text":"٤٨٦٤ - (ت) عمرو بن شعيب - ﵀ -: عن أَبيه عن جده قال: ⦗٦٠٩⦘ قال رسول الله - ﷺ-: «ليس مِنا مَن تَشبَّه بغيرنا، لا تَشَبَّهُوا بأهل الكتاب فإن تسليمَهم الإِشارةُ بالأصابع والأكُفِّ» .\nوفي رواية: «ليس منا من تشبه بغيرنا، لا تشبَّهوا باليهود ولا بالنصارى فإِن تسليمَ اليهود: الإِشارةُ بالأصابع، وتسليمَ النصارى: الإِشارةُ بالأكفِّ» .\nأخرج الثانية الترمذي (١)، والأولى ذكرها رزين.\n_________\n(١) رقم (٢٦٩٦) في الاستئذان، باب ما جاء في كراهية إشارة اليد بالسلام، وفي سنده ابن لهيعة، وهو ضعيف، وقال الحافظ في \" الفتح \" ١١ / ١٢ في الاستئذان بعد ذكر هذا الحديث: في سنده ضعف، لكن أخرج النسائي بسند جيد عن جابر رفعه: \" لا تسلموا تسليم اليهود، فإن تسليمهم بالرؤوس والأكف والإشارة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٩٥) قال: حدثنا قتيبة، قال: حدثنا ابن لهيعة، عن عمرو بن شعيب، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث إسناده ضعيف، وروى ابن المبارك هذا الحديث عن ابن لهيعة، فلم يرفعه.","vol":"6","page":608},{"text":"٤٨٦٥ - (ت) ابن كنانة بن عباس بن مرداس السلمي: عن أبيه عن جده قال: «ضحك رسولُ الله - ﷺ-، فقال له أبو بكر - أو عمر -: أضحك الله سِنَّك ... وساق الحديث» . أخرجه أبو داود، ولم يذكر (وساق الحديث) (١) .\n_________\n(١) رقم (٥٢٣٤) في الأدب، باب في الرجل يقول للرجل: أضحك الله سنك، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٣٤) قال: حدثنا عيسى بن إبراهيم البركي، وسمعته من أبي الوليد الطيالسي، وأنا لحديث عيسى أضبط. وابن ماجة (٣٠١٣) قال: حدثنا أيوب بن محمد الهاشمي. وعبد الله بن أحمد (٤/١٤) قال: حدثني إبراهيم بن الحجاج الناجي.\nأربعتهم - عيسى، وأبو الوليد، وأيوب، وإبراهيم - قالوا: حدثنا عبد القاهر بن السري السلمي، عن ابن كنانة، عن كنانة، فذكره.\nفي رواية ابن ماجة - عبد الله بن كنانة.","vol":"6","page":609},{"text":"<span data-type=\"title\" id=toc-993>الفرع الخامس: في السلام على أهل الذمة</span>\n٤٨٦٦ - (خ م ط د ت) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِذا سلَّم عليكم اليهودُ، فإِنما يقول أحدهم: السَّام عليك، فقل: وعليك» . أخرجه الجماعة إِلا النسائي (١) . ⦗٦١٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّام): الموت، قال الخطابي: عامة المحدثين يروون هذا الحديث: «إذا سَلَّم عليكم أهل الكتاب، فإنما يقولون: السَّام عليكم، فقولوا: وعليكم» فيثبتون الواو في «عليكم» وكان سفيان بن عيينة يرويه بغير واو، قال: وهو الصواب، لأنه إذا حذف الواو: صار قولهم الذي قالوه بعينه مردودًا عليهم خاصة، وإذا أثبت الواو: وقع الاشتراك معهم والدخول فيما قالوه، لأن الواو تجمع بين الشيئين.\n_________\n(١) رواه البخاري ١١ / ٣٦ في الاستئذان، باب كيف الرد على أهل الذمة، وفي استتابة المرتدين، باب إذا عرض الذمي وغيره بسب النبي ﷺ، ومسلم رقم (٢١٦٤) في السلام، باب النهي عن ابتداء أهل الكتاب بالسلام وكيف يرد عليهم، والموطأ ٢ / ٩٦٠ في السلام، باب ما جاء في السلام على اليهودي والنصراني، وأبو داود رقم (٥٢٠٦) في الأدب، باب في السلام على أهل الذمة، والترمذي رقم (١٦٠٣) في السير، باب ما جاء في التسليم على أهل الكتاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٥٩٥) . والحميدي (٦٥٦) قال: حدثنا سفيان. وأحمد (٢/٩) (٤٥٦٣) قال: حدثنا سفيان. وفي (٢/١٩) (٤٦٩٨) قال: حدثنا يحيى، عن سفيان. وفي (٤٦٩٩) قال: حدثنا يحيى، عن مالك. وفي (٢/٥٨) (٥٢٢١) قال: حدثنا وكيع. قال: حدثنا سفيان. (ح) وعبد الرحمن، عن سفيان. وفي (٢/١١٣) (٥٩٣٨) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والدارمي (٢٦٣٨) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. والبخاري (٨/٧١) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٩/٢٠) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد، عن سفيان ومالك بن أنس. وفي «الأدب المفرد» (١١٠٦) قال: حدثنا إسماعيل، قال: حدثني مالك. ومسلم (٧/٤) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة، وابن حجر. قال يحيي بن يحيى: أخبرنا، وقال الآخرون: حدثنا إسماعيل - وهو ابن جعفر. (ح) وحدثني زهير بن حرب، قال: حدثنا عبد الرحمن، عن سفيان. وأبو داود (٥٢٠٦) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز - يعني ابن مسلم. والترمذي (١٦٠٣) قال: حدثنا علي بن حجر. قال: أخبرنا إسماعيل بن جعفر. والنسائي في عمل اليوم والليلة (٣٧٨) قال: أخبرنا علي بن حجر، عن إسماعيل. وفي (٣٧٩) قال: أخبرنا قتيبة بن سعيد، والحارث بن مسكين، قراءة عليه، عن سفيان. وفي (٣٨٠) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان.\nخمستهم - مالك، وسفيان بن عيينة، وسفيان الثوري، وإسماعيل بن جعفر، وعبد العزيز بن مسلم - عن عبد الله بن دينار، فذكره.","vol":"6","page":609},{"text":"٤٨٦٧ - (خ م د ت) أنس بن مالك - ﵁ -: أن النبيَّ - ﷺ- قال: «إِذا سلَّم عليكم أهل الكتاب، فقولوا: وعليكم» . أخرجه البخاري ومسلم.\nوفي رواية لمسلم وأبي داود: «أن أصحاب النبيِّ - ﷺ- قالوا للنبيِّ - ﷺ-: إِن أهلَ الكتاب يُسلِّمون علينا فكيف نَرُدُّ عليهم؟ قال: قولوا: وعليكم» .\nوفي رواية للبخاري قال: «مرَّ يهوديّ برسولِ الله - ﷺ-، فقال: السَّامُ عليك، فقال رسولُ الله - ﷺ-: وعليك، ثم قال رسولُ الله - ﷺ-: أتدرون ماذا قال هذا؟ قال: السَّامُ عليك، قالوا: يا رسولَ الله، ألا نقتُله؟ قال: لا، إِذا سلَّم عليكم أهل الكتاب فقولوا: وعليكم» .\nوفي رواية الترمذي: «أن يهوديًا أتى على رسولِ الله - ﷺ- وأصحابه، فقال: السَّامُ عليكم، فردَّ عليه القوم، فقال رسولُ الله - ﷺ-: هل تدرون ⦗٦١١⦘ ما قال [هذا]؟ قالوا: الله ورسولُهُ أعلم، سلَّم يا رسولَ الله، قال: ولكنه قال: كذا وكذا، رُدُّوه عليَّ، فردُّوه، فقال: قلتَ: السَّامُ عليكم؟ قال: نعم، قال رسولُ الله - ﷺ- عند ذلك: إِذا سلَّم عليكم أحد من أهل الكتاب فقولوا: عليك ما قلت، قال: ﴿وَإِذَا جَاؤوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللهُ﴾ [المجادلة: ٨]» (١) .\n_________\n(١) رواه البخاري ١١ / ٣٦ في الاستئذان، باب كيف يرد على أهل الذمة السلام، ومسلم رقم (٢١٦٣) في السلام، باب النهي عن ابتداء أهل الكتاب بالسلام وكيف يرد عليهم، وأبو داود رقم (٥٢٠٧) في الأدب، باب في السلام على أهل الذمة، والترمذي رقم (٣٢٩٦) في التفسير، باب ومن سورة المجادلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٩٩) . والبخاري (٨/٧١) قال: حدثنا عثمان بن أبي شيبة.\nومسلم (٧/٣) قال: حدثنا يحيى بن يحيى. (ح) وحدثني إسماعيل بن سالم.\nأربعتهم - أحمد بن حنبل، وعثمان، ويحيى، وإسماعيل - عن هشيم، قال: أنبأنا عبيد الله بن أبي بكر، فذكره.\n- ورواية مسلم وأبي داود:\nأخرجها أحمد (٣/١١٥ و٢٧٣) قال: حدثنا يحيى، ومحمد بن جعفر، وحجاج. وفي (٣/٢٠٢) قال: حدثنا يزيد، ومحمد بن جعفر. وفي (٣/٢٢٢) قال: حدثنا هاشم. وفي (٣/٢٧٧) قال: حدثنا يزيد بن هارون. وفي (٣/٢٩٠) قال: حدثنا بهز. ومسلم (٧/٤) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (ح) وحدثني يحيى بن حبيب، قال: حدثنا خالد بن الحارث. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وأبو داود (٥٢٠٧) قال: حدثنا عمرو بن مرزوق. والنسائي في عمل اليوم والليلة (٣٨٦) قال: أخبرنا علي بن خشرم، قال: أخبرنا عيسى بن يونس. وفي (٣٨٧) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nعشرتهم - يحيى، وابن جعفر، وحجاج، ويزيد، وهاشم، وبهز، ومعاذ، وخالد، وعمرو، وعيسى- عن شعبة، عن قتادة، فذكره.\n- ورواية البخاري:\nأخرجها أحمد (٣/٢١٠) قال: حدثنا سليمان بن داود. وفي (٣/٢١٨) قال: حدثنا روح. والبخاري (٩/٢٠) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله بن المبارك. والنسائي في عمل اليوم والليلة (٣٨٥) قال: أخبرنا زيد بن أخزم. قال: حدثنا أبو داود - سليمان.\nثلاثتهم - سليمان، وروح، وابن المبارك - عن شعبة، عن هشام بن زيد، فذكره.\n- ورواية الترمذي:\n١ - أخرجها أحمد (٣/١٤٠) قال: حدثنا محمد بن بشر. وفي (٣/٢١٤) قال: حدثنا عبد الله بن بكر. وفي (٣/٢٣٤) قال: حدثنا عبد الوهاب. وابن ماجة (٣٦٩٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان، ومحمد بن بشر.\nأربعتهم - ابن بشر، وابن بكر، وعبد الوهاب، وعبدة - عن سعيد بن أبي عروبة.\n٢ - وأخرجه أحمد (٣/١٤٤) قال: حدثنا يونس. وفي (٣/٢٦٢) قال: حدثنا سويد بن عمرو الكلبي. كلاهما - يونس، وسويد - عن أبان بن يزيد العطار.\n٣ - وأخرجه أحمد (٣/١٩٢) قال: حدثنا بهز وعفان. وفي (٣/٢٨٩) قال: حدثنا بهز. والبخاري في «الأدب المفرد» (١١٠٥) قال: حدثنا عمرو بن عاصم.\nثلاثتهم - بهز، وعفان، وعمرو - عن همام بن يحيى.\n٤ - وأخرجه الترمذي (٣٣٠١) قال: حدثنا عبد بن حميد، قال: حدثنا يونس بن محمد، عن شيبان بن عبد الرحمن.\nأربعتهم - سعيد، وأبان، وهمام، وشيبان - عن قتادة، فذكره.","vol":"6","page":610},{"text":"٤٨٦٨ - (خ م ت) عائشة - ﵂ -: قالت: «دخل رهط من اليَهود على رسولِ الله - ﷺ-، فقالوا: السَّام عليك، قالت عائشة: ففهمتُها، فقلت: عليكم السَّام واللعنةُ، قالت: فقال رسولُ الله - ﷺ-: مهلًا يا عائشةِ إن الله يحب الرِّفْقَ في الأَمر كلِّه، فقلت: يا رسولَ الله، ألم تسمع ما قالوا؟ قال رسولُ الله - ﷺ-: قد قلتُ: وعليكم» .\nوفي رواية بنحوه، وفيه «إن الله رفيق يُحبُّ الرِّفْق في الأمر كلِّه» .\nوفي رواية: قال: قال رسولُ الله - ﷺ-: «قد قلت: عليكم» ولم يذكر الواو. أخرجه البخاري ومسلم.\nوللبخاري «أن اليهود أتَوا النبيَّ - ﷺ-، فقالوا: السَّام عليك، فقال: ⦗٦١٢⦘ وعليكم، فقالت عائشة: السَّامُ عليكم، ولعنكم الله، وغضب عليكم، فقال رسولُ الله - ﷺ-: يا عائشةُ عليك بالرفق، وإيَّاكِ والعُنْفَ والفُحشَ، قالت: أوَ لَمْ تسمع ما قالوا؟ قال: أوَ لَم تسمعي ما قلْتُ؟ رَدَدْتُ عليهم، فَيُستجابُ لي فيهم، ولا يستجاب [لهم] فيَّ» .\nولمسلم قال: «أتى النبيَّ - ﷺ- ناس من اليهود، فقالوا: السَّامُ عليك يا أبا القاسم، قال: وعليكم، قالت عائشة: بل عليكم السَّامُ والذَّامُ، فقال رسولُ الله - ﷺ-: يا عائشةُ، لا تكوني فاحِشة، فقالت: أما سمعتَ ما قالوا؟ فقال: أوَ لَيس قد رَدَدْتُ عليهم الذي قالوا؟ قُلْتُ: وعليكم»\nوفي أخرى نحوه، عير أنه قال: «فَفَطِنَت بهم عائشة، فَسَبَّتهم فقال رسولُ الله - ﷺ-: مَهْ يا عائشة، فإن الله لا يُحب الفُحشَ ولا التَّفَحُّشَ» .\nوزاد: فأنزل الله ﷿: ﴿وإذا جاؤوكَ حَيَّوْكَ بما لم يُحَيِّكَ به اللَّهُ﴾ وأخرج الترمذي الأولى (١) . ⦗٦١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العُنْفُ) بضم العين، ضد الرِّفق واللين.\n(الفُحش): الرديء من القول والمتَفَحِّش: الذي يتكلَّف الفُحْش ويتعمَّده.\n_________\n(١) رواه البخاري ١١ / ٣٥ في الاستئذان، باب كيف يرد على أهل الذمة السلام، وفي الجهاد، باب الدعاء على المشركين بالهزيمة والزلزلة، وفي الأدب، باب الرفق في الأمر كله، وباب لم يكن النبي ﷺ فاحشًا ولا متفحشًا، وفي الدعوات، باب الدعاء على المشركين، وباب قول النبي ﷺ: \" يستجاب لنا في اليهود ولا يستجاب لهم فينا \"، وفي استتابة المرتدين، باب إذا عرض الذمي وغيره بسبب النبي ﷺ ولم يصرح، ومسلم رقم (٢١٦٥) في السلام، باب النهي عن ابتداء أهل الكتاب بالسلام وكيف يرد عليهم، والترمذي رقم (٢٧٠٢) في الاستئذان، باب ما جاء في التسليم على أهل الذمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٤٨) قال: حدثنا سفيان. وأحمد (٦/٣٧) قال: حدثنا سفيان. وفي (٦/٨٥) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. وفي (٦/١٩٩) قال: حدثنا عبد الرزاق. قال: حدثنا مَعْمر. وعبد بن حميد (١٤٧١)، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، والبخاري (٨/١٤)، وفي الأدب المفرد (٤٦٢) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد، عن صالح. وفي (٨/٧٠) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، وفي (٨/١٠٤) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام. قال: أخبرنا مَعْمر. وفي (٩/٢٠) قال: حدثنا أبو نُعيم، عن ابن عُيينة، ومسلم (٧/٤) قال: حدثني عمرو الناقد وزهير بن حرب. قالا: حدثنا سفيان بن عُيينة.\n(ح) وحدثناه حسن بن علي الحُلْواني، وعبد بن حميد. جميعا عن يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وابن ماجة (٣٦٨٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن مصعب، عن الأوزاعي.\n(ح) وحدثنا هشام بن عمار، وعبد الرحمن بن إبراهيم. قالا: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي، والترمذي (٢٧٠١) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان بن عيينة. والنسائي في عمل اليوم والليلة (٣٨١) قال: أخبرنا سعيد بن عبد الرحمن، قال: حدثنا سفيان، وفي (٣٨٢) قال: أخبرنا عُبيد الله بن سعد بن إبراهيم بن سعد. قال: حدثنا عمي. قال: أخبرنا عن صالح، وفي (٣٨٣) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق، قال: حدثنا معمر، وفي (٣٨٤) قال: أخبرني عمران بن بكار. قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nخمستهم - سفيان بن عيينة، والأوزاعي، ومعمر، وصالح بن كيسان، وشعيب بن أبي حمزة- عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.\n(*) رواية سفيان الثانية، عند أحمد (٦/٣٧)، ورواية الأوزاعي، مختصرة على: «إنَّ اللَّهَ ﷿ يُحبُّ الرِّفْقَ في الأمر كله» .\nوعن مسروق عن عائشة قالت: «أَتى النبي -ﷺ- أناس من اليهود، فقالوا: السَّامُ عليك يا أبا القاسم. قال: وعليكم. قالت عائشة: قُلتُ: بل عليكم السام والذَّامُ. فقال رسولُ الله -ﷺ-: يا عائشة، لا تكوني فاحشة. فقالت: ما سمعت ما قالوا؟ فقال: أوَ ليس قد رددت عليهم الذي قالوا؟ قلت: وعليكم» .\nزاد في رواية ابن نُمير ويَعلى بن عبيد: «ففطنت بهم عائشة فسبتهم. فقال رسول الله -ﷺ- مَه يا عائشة. فإن الله لا يحب الفحش والتفحش. وزادا: فأنزل الله ﷿: ﴿وإذا جاءوك حيوك بما لم يُحَيِّكَ بِهِ اللَّهُ﴾ إلى آخر الآية» .\nأخرجه أحمد (٦/٢٢٩) قال: حدثنا أبو معاوية، وابن نُمير. ومسلم (٧/٤و ٥) قال: حدثنا أبو كريب. قال: حدثنا أبو معاوية. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا يعلى بن عبيد. وابن ماجة (٣٦٩٨) قال: حدثنا أبو بكر. قال: حدثنا أبو معاوية. والنسائي في الكبرى تحفة الأشراف (١٢/١٧٦٤١) عن يوسف ابن عيسى، عن الفضل بن موسى.\nأربعتهم - أبو معاوية الضرير، وعبد الله بن نُمير، ويَعلى بن عبيد، والفضل بن موسى- عن الأعمش، عن مسلم أبي الضحى، عن مسروق، فذكره.\nوعن ابن أبي مُلَيْكة، عن عائشة -﵂:\n«أن اليهود دخلوا على النبي -ﷺ- فقالوا: السام عليك. فلعنتهم. فقال: ما لك؟ قلت: أوَلَمْ تسمعْ ما قالوا؟ قال: فلم تسمعي ما قُلتُ: وعليكم» .\nوفي رواية: «... فقالت عائشة: عليكم ولعنكم الله وغضب الله عليكم. قال: مهلا يا عائشة، عليك بالرفق، وإياك والعنف والفحش. قالت: أولم تسمع ما قالوا؟ قال: أولم تسمعي ما قلت؟ رددت عليهم، فَيُستجاب لي فيهم، ولا يستجاب لهم في» .\nأخرجه البخاري (٤/٥٣) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد. وفي (٨/٥٤)، وفي الأدب المفرد (٣١١) قال: حدثنا محمد بن سلام. قال: أخبرنا عبد الوهاب، وفي (٨/١٠٦) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد الوهاب.\nكلاهما - حماد بن يزيد.، وعبد الوهاب الثقفي - عن أيوب، عن ابن أبي مليكه، فذكره\nوعن أبي بكر بن محمد بن عمرو بن حزم، وعن عائشة قالت:\n«دخل ناس من اليهود على رسول الله -ﷺ- فقالوا: السام عليك. فقال: عليكم. فقالت عائشة: عليكم لعنة الله ولعنة اللاعنين، قالوا: ما كان أبوك فحاشا. فلما خرجوا قال لها رسول الله -ﷺ- ما حملك على ما صنعت؟ قالت: أما سمعت ما قالوا؟ قال: فما رأيتيني قلت عليكم، إنه يصيبهم ما أقول لهم ولا يُصيبني ما قالوا لي» .\nأخرجه أحمد (٦/١١٦) قال: حدثنا يحيى بن أبي بكير، قال: حدثنا زهير بن محمد، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، فذكره.\nوعن محمد بن الأشعث، عن عائشة قالت:\n«بينا أنا عند النبي -ﷺ- إذ استأذن رجل من اليهود، فأذن له، فقال: السام عليك. فقال النبي -ﷺ-: وعليك. قالت: فهممت أن أتكلم. قالت: ثم دخل الثانية، فقال مثل ذلك. فقال النبي -ﷺ-: وعليك. قالت: ثم دخل الثالثة. فقال: السام عليك. قالت: فقلت: بل السام عليكم وغضب الله، إخوان القردة والخنازير، أتحيون رسول الله -ﷺ- بما لم يحيه به الله. قالت: فنظر إليَّ. فقال: مه، إن الله لا يحب الفحش ولا التفحش، قالوا قولا فرددناه عليهم، فلم يضرنا شيئا، ولزمهم إلى يوم القيامة، إنهم لا يحسدونا على شيء كما يحسدونا على يوم الجمعة، التي هدانا الله لها، وضلوا عنها، وعلى القبلة التي هدانا الله لها، وضلوا عنها، وعلى قولنا خلف الإمام: آمين» .\nأخرجه أحمد (٦/١٣٤) قال: حدثنا علي بن عاصم، عن حصين بن عبد الرحمن، عن عمر بن قيس، عن محمد بن الأشعث، فذكره.\nوعن أبي صالح، عن عائشة قالت:\n«دخل يهودي على رسول الله -ﷺ- فقال: السام عليك يا محمد. فقال النبي -ﷺ-: وعليك. فقالت عائشة: فهممت أن أتكلم. فعلمت كراهية النبي -ﷺ- لذلك، فسكت. ثم دخل آخر، فقال: السام عليك. فقال: عليك. فهممت أن أتكلم، فعلمت كراهية النبي -ﷺ- لذلك، ثم دخل الثالث، فقال: السامُ عليك. فلم أصبر حتى قلت: وعليك السام وغضب الله ولعنته، إخوان القردة والخنازير، أتحيون رسول الله -ﷺ- بما لم يحيه به الله، فقال رسول الله -ﷺ-: إن الله لا يحب الفحش ولا التفحش، قالوا قولا فرددنا عليهم، إن اليهود قوم حُسَّد، وهم لا يحسدونا على شيء كما يحسدونا على السلام، وعلى آمين» .\nأخرجه ابن خزيمة (٥٧٤و ١٥٨٥) قال: حدثنا أبو بشر الواسطي، قال: حدثنا خالد، يعني ابن عبد الله، عن سهيل، وهو ابن أبي صالح، عن أبيه، فذكره.","vol":"6","page":611},{"text":"٤٨٦٩ - (م) جابر بن عبد الله - ﵄- أن رسولَ الله - ﷺ-: سلَّم عليه ناس من يهود، فقالوا: السَّامُ عليكَ يا أبا القاسم، فقال: «وعليكم» فقالت عائشة وغَضِبَت: ألم تسمع ما قالوا؟ قال: «بلى، قد سمعْتُ، فَرَدَدْتُ عليهم، وإنا نُجَابُ عليهم، ولا يُجَابُون علينا» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢١٦٦) في السلام، باب النهي عن ابتداء أهل الكتاب بالسلام وكيف يرد عليهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٨٣) قال: حدثنا روح. والبخاري في الأدب المفرد (١١١٠) قال: حدثنا محمد بن سلام، قال: أخبرنا مخلد، ومسلم (٧/٥) قال: حدثني هارون بن عبد الله، وحجاج بن الشاعر، قالا: حدثنا حجاج بن محمد.\nثلاثتهم - روح، ومخلد، وحجاج بن محمد- عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.","vol":"6","page":613},{"text":"٤٨٧٠ - (م د ت) أبو هريرة - ﵁- أن رسولَ الله - ﷺ- قال: «لا تَبْدَؤوا اليهودَ ولا النصارى بالسلام، وإذا لقيتم أحدَهم في طريق فاضطرُّوه إلى أضْيَقه» .\nوفي رواية «فإذا لقيتم أهلَ الكتاب» وفي أخرى «اليهودَ» .\nوفي أخرى «فإذا لقيتموهم» ولم يُسَمِّ أحدًا من المشركين.\nأخرجه مسلم، وأخرج الترمذي الأولى.\nوفي رواية أبي داود: قال سهيل بن أبي صالح: «خرجت مع أبي إلى ⦗٦١٤⦘ الشام، فجعلوا يَمُرُّون بصوامِعَ فيها نصارى، فيُسلِّمُون عليهم، فقال أبي: لا تَبْدَؤوهم بالسلام، فإن أبا هريرة حدَّثنا عن رسولِ الله - ﷺ- قال: لا تبدؤوهم بالسلام، وإذا لقيتموهم في الطريق، فاضطَرُّوهم إلى أضَيق الطريق» (١) .\n_________\n(١) رواه مسلم رقم (٢١٦٧) في السلام، باب النهي عن ابتداء أهل الكتاب بالسلام وكيف يرد عليهم، والترمذي رقم (٢٧٠١) في الاستئذان، باب ما جاء في التسليم على أهل الذمة، وأبو داود رقم (٥٢٠٥) في الأدب، باب في السلام على أهل الذمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٣) قال: حدثنا أبو كامل، قال: حدثنا زهير، وفي (٢/٢٦٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، وفي (٢/٣٤٦) قال: حدثنا عفان. قال: حدثنا شعبة، وفي (٢/٤٤٤) قال: حدثنا وكيع، وأبو نعيم، وهو الفضل بن دكين، قالا: حدثنا سفيان. وفي (٢/٤٥٩) قال: حدثنا محمد بن جعفر قال: حدثنا شعبة، وفي (٢/٥٢٥) قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان، والبخاري في الأدب المفرد (١١٠٣) قال: حدثنا موسى، قال: حدثنا وهيب، وفي (١١١١) قال: حدثنا أبو نعيم، قال: حدثنا سفيان، ومسلم (٧/٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز، يعني الدراوردي، (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا وكيع، عن سفيان. (ح) وحدثني زهير بن حرب، قال: حدثنا جرير، وأبو داود (٥٢٠٥) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة، والترمذي (١٦٠٢و ٢٧٠٠) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد.\nسبعتهم - زهير، ومعمر، وشعبة، وسفيان، ووهيب، وعبد العزيز بن محمد الدراوردي، وجرير- عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"6","page":613},{"text":"٤٨٧١ - (خ م ت) أسامة بن زيد - ﵄- «أن النبيَّ - ﷺ- مَرَّ بمجلس فيه أخلاط من اليهود والمسلمين، فسلَّم عليهم» (١) .\nهذا طرف من حديث طويل قد أخرجه البخاري ومسلم، وهو مذكور في «كتاب اللواحق» من آخر الكتاب.\nوقد أخرج الترمذي منه هذا الطرف في السلام لحاجته إليه.\n_________\n(١) رقم (٢٧٠٣) في الاستئذان، باب ما جاء في السلام على مجلس فيه المسلمون وغيرهم، وإسناده صحيح، وأخرجه البخاري ومسلم وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٢٠٣) قال: حدثنا عبد الرزاق، والبخاري (٨/٦٩) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام، ومسلم (٥/١٨٢) قال: حدثنا إسحاق بن إبراهيم الحنظلي، ومحمد بن رافع، وعبد بن حميد، قالوا: حدثنا عبد الرزاق، والترمذي (٢٧٠٢) مختصرا، قال: حدثنا يحيى بن موسى، قال: حدثنا عبد الرزاق، كلاهما - عبد الرزاق، وهشام- عن معمر.\n٢ - وأخرجه أحمد (٥/٢٠٣) قال: حدثنا حجاج، والبخاري (٧/١٥٣) قال: حدثني ابن بكير، وفي الأدب المفرد (٨٤٦) قال: حدثنا عبد الله بن صالح، ومسلم (٥/١٨٣) قال: حدثني محمد بن رافع، قال: حدثنا حجين بن المثنى.\nأربعتهم - حجاج، ويحيى، وعبد الله، وحجين- عن الليث بن سعد، عن عقيل.\n٣- وأخرجه أحمد (٥/٢٠٣)، والبخاري (٦/٤٩و ٨/٥٦) وفي الأدب المفرد (١١٠٨)، قال أحمد والبخاري: حدثنا أبو اليمان، قال: أخبرنا شعيب.\n٤ - وأخرجه البخاري (٤/،٦٧ ٧/٢١٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو صفوان، عن يونس ابن يزيد. مختصرا.\n٥ - وأخرجه البخاري (٨/٥٦) قال: حدثنا إسماعيل، قال: حدثني أخي، عن سليمان، عن محمد بن أبي عتيق.\n٦ - وأخرجه النسائي في الكبرى «تحفة ١٠٥» عن هشام بن عمار، عن الوليد، عن سعيد بن عبد العزيز.\nستتهم - معمر، وعقيل، وشعيب، ويونس، وابن أبي عتيق، وسعيد- عن الزهري، عن عروة، فذكره.","vol":"6","page":614},{"text":"<span data-type=\"title\" id=toc-994>الفرع السادس: في السلام على من يبول أو يتغوط أو من ليس على طهارة</span>\n٤٨٧٢ - (م ت د س) عبد الله بن عمر - ﵄- «أن رجلًا مَرَّ ورسولُ الله - ﷺ- يَبُول، فسلَّم عليه، فلم يرُدَّ عليه» . ⦗٦١٥⦘\nأخرجه مسلم والترمذي وأبو داود والنسائي، وزاد «السلام» .\nوقال الترمذي: إنما يكره هذا إذا كان على الغائط والبول.\nوفي رواية أبي داود قال نافع: «انطلقتُ معَ ابنِ عمرَ في حاجة [إلى ابن عباس]، فقضى ابنُ عمر حاجتَهُ، وكان من حديثه يومئذ، أن قال: مَرَّ رجل في سِكَّة من السِّكك، فَلَقِي رسولَ الله - ﷺ- وقد خرج من غائِط - أو بول - فسلَّم عليه الرجل، فلم يَرُدَّ عليه، حتى إذا كادَ الرجلُ أنْ يتَوَارَى في السِّكَّةِ، ضربَ رسولُ الله - ﷺ- بيديه على حائط، ومسح بهما وجهه، ثم ضرب ضربة أخرى فمسح ذراعيه، ثم رَدَّ ﵇، وقال: لم يمنعْني أن أرُدَّ عليكَ السلام أولًا، إلا أني لم أكُنْ على طُهْر» (١) .\nوفي أخرى له قال: أقبل رسولُ الله - ﷺ- من الغائط فَلقِيَه رجُل عند بئر جَمَل، فَسلَّم عليه، [فلم يَرُدَّ عليه] رسولُ الله - ﷺ-، حتى أقبل على الحائط فوضع يده على الحائط، ثم مسح وجهه ويديه، ثم رَدَّ رسولُ الله - ﷺ- على الرجل السلامَ (٢) .\n_________\n(١) رواه أبو داود رقم (٣٣٠) من حديث محمد بن ثابت عن نافع عن ابن عمر، وقال أبو داود في آخر الحديث: سمعت أحمد بن حنبل يقول: روى محمد بن ثابت حديثًا منكرًا في التيمم، وقال أبو داود أيضًا: لم يتابع محمد بن ثابت في هذه القصة على ضربتين عن النبي ﷺ، ورووه فعل ابن عمر. اهـ. ومحمد بن ثابت العيدي لين الحديث كما قال الحافظ في \" التقريب \".\n(٢) رواه مسلم رقم (٣٧٠) في الحيض، باب التيمم، وأبو داود رقم (١٦) و(٣٣٠) و(٣٣١) في الطهارة، باب أيرد السلام وهو يبول، وباب التيمم في الحضر، والترمذي رقم (٩٠) في الطهارة، باب في كراهية رد السلام غير متوضئ، والنسائي ١ / ٣٦ في الطهارة، باب السلام على من يبول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/١٩٤) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. وأبو داود (١٦) قال: حدثنا عثمان، وأبو بكر، ابنا أبي شيبة، قالا: حدثنا عمر بن سعد، وابن ماجة (٣٥٣) قال: حدثنا عبد الله بن سعيد، والحسين بن أبي السري العسقلاني، قالا: حدثنا أبو داود، والترمذي (٩٠و٢٧٢٠) قال: حدثنا نصر بن علي ومحمد بن بشار، قالا: حدثنا أبو أحمد، محمد بن عبد الله الزبيري.\nوفي (٢٧٢٠) قال: حدثنا محمد بن يحيى النيسابوري، قال: حدثنا محمد بن يوسف. والنسائي (١/٣٥) قال: أخبرنا محمود بن غيلان، قال: حدثنا زيد بن الخباب، وقبيصة. وابن خزيمة (٧٣) قال: حدثنا عبد الله ابن سعيد الأشج، قال: حدثنا أبو داود الحفري، (ح) وحدثنا محمد بن بشار، قال: حدثنا أبو أحمد، يعني الزبيري.\nستتهم - عبد الله بن نمير، وعمر بن سعد أبو داود الحفري، وأبو أحمد، ومحمد بن يوسف، وزيد، وقبيصة- عن سفيان الثوري، عن الضحاك بن عثمان، عن نافع، فذكره.\nوالرواية الثانية:\nأخرجها أبو داود (٣٣٠) قال: حدثنا أحمد بن إبراهيم الموصلي، أبو علي، قال: أخبرنا محمد بن ثابت العبدي، قال: أخبرنا نافع، فذكره.\n(*) قال أبو داود: سمعت أحمد بن حنبل يقول: روى محمد بن ثابت حديثا منكرا في التيمم.\n(*) قال أبو داود: لم يتابع محمد بن ثابت في هذه القصة على ضربتين، عن النبي -ﷺ-، ورووه فعل ابن عمر.\nوالرواية الثالثة:\nأخرجها أبو داود (٣٣١) قال: حدثنا جعفر بن مسافر، قال: حدثنا عبد الله بن يحيى البُرُلُّسي، قال: حدثنا حيوة بن شريح، عن ابن الهاد، أن نافعا حدثه، فذكره.","vol":"6","page":614},{"text":"٤٨٧٣ - (خ م د س) أبو الجهيم - ﵁- قال: «أقبلَ النبيُّ - ﷺ- من نحو بئر جَمَل، فَلقِيَه رجل، فسلَّم عليه، فلم يَرُدَّ النبيَّ - ﷺ-، حتى أقبل على الجدار، فمسح بوجهه ويديه، ثم رَدَّ ﵇» أخرجه النسائي\nوفي رواية البخاري ومسلم وأبي داود: قال عمير مولى ابن عباس: «أقبلْتُ أنا وعبد الله بن يسار - مولى ميمونةَ زوجِ النبي - ﷺ- حتى دخلنا على أبي الجُهَيم بن الحارث بن الصِّمَّة الأنصاري، فقال أبو الجهيم: أقبل رسولُ الله - ﷺ- ... وذكر الحديث» (١) .\n_________\n(١) رواه البخاري ١ / ٣٧٤ و٣٧٥ في التيمم، باب التيمم في الحضر إذا لم يجد الماء وخاف فوت الصلاة، ومسلم رقم (٣٦٩) في الحيض، باب التيمم، وأبو داود رقم (٣٢٩) في الطهارة، باب التيمم في الحضر، والنسائي ١ / ١٦٥ في الطهارة، باب التيمم في الحضر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٦٩) قال: حدثنا حسن بن موسى. قال: حدثنا ابن لهيعة، وأخرجه أحمد أيضا. قال: حدثنا يعقوب، قال: حدثنا أبي، عن محمد بن إسحاق، والبخاري (١/٩٢) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن جعفر بن ربيعة، وأبو داود (٣٢٩) قال: حدثنا عبد الملك بن شعيب بن الليث، قال: حدثنا أبي، عن جدي، عن جعفر بن ربيعة، والنسائي (١/١٦٥) وفي الكبرى (٢٩٩) قال: أخبرنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث، عن أبيه، عن جعفر بن ربيعة، وابن خزيمة (٢٧٤) قال: أخبرنا الربيع بن سليمان المرادي، قال: أخبرنا شعيب، يعني ابن الليث، عن الليث، عن جعفر بن ربيعة.\nثلاثتهم - عبد الله بن لهيعة، وابن إسحاق، وجعفر بن ربيعة - عن عبد الرحمن بن هرمز الأعرج، عن عمير مولى ابن عباس، فذكره.","vol":"6","page":616},{"text":"٤٨٧٤ - (د س) المهاجر بن قنفذ - ﵁- «أنه أتى النبيَّ - ﷺ- وهو يبول، فسلَّم عليه، فلم يردَّ عليه حتى توضَّأَ، ثم اعتذر إليه، وقال: إني كرهتُ أن أذكر الله إلا على طُهْرِ - أو قال: على طهارة» . أخرجه أبو داود.\nوأخرجه النسائي إلى قوله: «حتى توضَّأ، وقال: فلما توضأَ رَدَّ عليه» (١) .\n_________\n(١) رواه أبو داود رقم (١٧) في الطهارة، باب أيرد السلام وهو يبول، والنسائي ١ / ٣٧ في الطهارة، باب رد السلام بعد الوضوء، ورواه أيضًا أحمد في \" المسند \" ٤ / ٣٤٥ و٥ / ٨٠، وابن ماجة رقم (٣٥٠)، والحاكم ١ / ١٦٧ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٤٥) و(٥/٨٠) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، وفي (٥/٨٠) قال: حدثنا روح، قال: حدثنا سعيد، وفي (٥/٨٠) قال: حدثنا عبد الوهاب، عن سعيد، والدارمي (٢٦٤٤) قال: أخبرنا إسحاق، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، وأبو داود (١٧) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الأعلى، قال: حدثنا سعيد، وابن ماجة (١٣٥٠) قال: حدثنا إسماعيل بن محمد الطلحي، وأحمد بن سعيد الدارمي، قال: حدثنا روح بن عبادة، عن سعيد، والنسائي (١/٣٧)، وفي الكبرى (٣٤) قال: أخبرنا محمد بن بشار، قال: حدثنا معاذ بن معاذ، قال: أنبأنا سعيد، وابن خزيمة (٢٠٦) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا عبد الأعلى، قال: حدثنا سعيد.\nكلاهما - سعيد بن أبي عروبة، وهشام الدستوائي- عن قتادة، عن الحسن، عن حضين أبي ساسان، فذكره.\n(*) أخرجه أحمد (٥١/٨٠) قال: حدثنا عفان، قال: حدثنا حماد، عن حميد، عن الحسن، عن المهاجر ابن قنفذ، فذكره. ليس فيه (حضين) .\n(*) قال أبو الحسن بن سلمة - راوي السنن عن ابن ماجة -: حدثنا أبو حاتم. قال: حدثنا الأنصاري، عن سعيد بن أبي عروبة، فذكر نحوه. أي نحو حديث قتادة.","vol":"6","page":616},{"text":"<span data-type=\"title\" id=toc-995>الفصل العاشر: في المصافحة</span>\n٤٨٧٥ - (خ ت) قتادة قال: «قلتُ لأنس بن مالك -﵁-: أكانت المُصافحة في أصحابِ رسولِ الله - ﷺ-؟ قال: نعم» . أخرجه البخاري والترمذي (١) .\n_________\n(١) رواه البخاري ١١ / ٤٦ في الاستئذان، باب المصافحة، والترمذي رقم (٢٧٣٠) في الاستئذان، باب ما جاء في المصافحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٧٣) قال: حدثنا عمرو بن عاصم، والترمذي (٢٧٢٩) قال: حدثنا سويد، قال: أخبرنا عبد الله بن المبارك.\nكلاهما - عمرو، وابن المبارك - عن همام بن يحيى، عن قتادة، فذكره.","vol":"6","page":617},{"text":"٤٨٧٦ - (د) أنس بن مالك - ﵁- قال: «بما جاء أهل اليمن قال رسولُ الله - ﷺ-: قد جاءكم أهلُ اليمن، وهم أوَّلُ من جاء بالمُصَافحة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢١٣) في الأدب، باب في المصافحة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢١٢) قال: حدثنا عبد الصمد، وفي (٣/٢٥١) قال: حدثنا عفان، والبخاري في الأدب المفرد (٩٦٧) قال: حدثنا حجاج. وأبو داود (٥٢١٣) قال: حدثنا موسى بن إسماعيل.\nأربعتهم - عبد الصمد، وعفان، وحجاج، وموسى - عن حماد بن سلمة، عن حميد، فذكره.","vol":"6","page":617},{"text":"٤٨٧٧ - (ت) عبد الله بن مسعود - ﵁- عن النبي - ﷺ- قال: «من تمام التحية: الأخْذُ باليد» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٣١) في الاستئذان، باب ما جاء في المصافحة، وإسناده ضعيف، وله شاهد بمعناه عند أحمد والترمذي من حديث أبي أمامة بلفظ: ... وتمام تحيتكم بينكم المصافحة \"، وفي سنده علي ابن يزيد الألهاني، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٣٠) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا يحيى بن سليم الطائفي، عن سفيان، عن منصور، عن خيثمة، عن رجل، فذكره.\n(*) قال أبو عيسى الترمذي: هذا حديث غريب، ولا نعرفه إلا من حديث يحيى بن سليم عن سفيان.\nسألت محمد بن إسماعيل عن هذا الحديث، فلم يَعُدَّهُ محفوظا، وقال: قال:حدثنا حماد بن واقد، عن إسرائيل، عن أبي إسحاق، عن أبي الأحوص، فذكره.","vol":"6","page":617},{"text":"٤٨٧٨ - (د) أيوب بن بشير بن كعب العدوي عن رجل من عَنَزةَ أنه قال: «قلتُ لأبي ذَرٍّ حيثُ سُيّرَ من الشام: إني أُرِيدُ أن أسأَلكَ عن حديث من حديثِ رسولِ الله - ﷺ-، قال: إذًا أُخْبِرُك به، إلا أن يكون سِرًّا، قلت: إنه ليس بسرَّ: هل كان رسولُ الله - ﷺ- يُصَافِحُكم إذا لَقَيْتُمُوه؟ قال: ما لقِيتُه قط إلا صافحني، وبعَثَ إليَّ ذات يوم، ولم أكُنْ في أهلي، فَجِئْتُ، فَأُخْبرْتُ أنه أرسل إليَّ، فأتيتهُ وهو على سَريره، فالتزمني، فكانت تلك أجودَ وأجودَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢١٤) في الأدب، باب في المعانقة، وفي سنده جهالة الرجل من عنزة، وذكر البخاري هذا الحديث في \" تاريخه \" وقال: إنه مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٦٢) قال: حدثنا بشر بن المفضل. وفي (٥/١٦٢و ١٦٧) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة، وأبو داود (٥٢١٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد.\nكلاهما - بشر بن المفضل، وحماد بن سلمة - عن أبي الحسين خالد بن ذكوان، عن أيوب بن بشير بن كعب العدوي، عن رجل من عنزة، فذكره.\n(*) في رواية بشر بن المفضل (عن فلان العنزي) .","vol":"6","page":618},{"text":"٤٨٧٩ - (د ت) البراء بن عازب - ﵁- قال: قال رسولُ الله - ﷺ-: «إذا التَقى المسلِمَان فَتصَافَحا، وحَمِدا الله، واستَغْفَرَاه، غُفِر لهما» وفي رواية قال: قال رسولُ الله - ﷺ-: «ما من مسلمين يلتقيان. فيتصافحان، إلا غُفِرَ لهما قَبْلَ أن يَتَفَرَّقا» أخرجه أبو داود، وأخرج الترمذي الثانية (١) .\n_________\n(١) رواه أبو داود رقم (٥٢١١) و(٥٢١٢) في الأدب، باب في المصافحة، والترمذي رقم (٢٧٢٨) في الاستئذان، باب ما جاء في المصافحة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٨٩و ٣٠٣) قال: حدثنا ابن نمير، وأبو داود (٥٢١٢) . وابن ماجة (٣٧٠٣) قالا: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد، وابن نُمير. والترمذي (٢٧٢٧) قال: حدثنا سفيان ابن وكيع، وإسحاق بن منصور، قالا: حدثنا عبد الله بن نُمير.\nكلاهما - ابن نمير، وأبو خالد - عن الأجلح، عن أبي إسحاق، فذكره.\nوالرواية الثانية: أخرجها أحمد (٤/٢٩٣) قال: حدثنا حسن بن موسى، قال: حدثنا زهير، قال: حدثنا أبو بَلْج يحيى بن أبي سليم، قال: حدثنا أبو الحكم علي البصري، عن أبي بحر، فذكره.\n(*) وأخرجه أبو داود (٥٢١١) قال: حدثنا عمرو بن عون، قال: أخبرنا هشيم، عن أبي بلج، عن زيد أبي الحكم العنزي، عن البراء - ليس فيه أبو بحر.\n(*) أبو الحكم علي البصري، ذلك وهم، إنما هو أبو الحكم زيد. تعجيل المنفعة (٧٥٥) .\nوبنحوه أخرجه أحمد (٤/٢٨٩) قال: حدثنا ابن نمير، قال: أخبرنا مالك، عن أبي داود، فذكره.","vol":"6","page":618},{"text":"٤٨٨٠ - (ط) عطاء بن أبي مسلم الخراساني أن رسولَ الله - ﷺ- قال: «تصافحوا يذهبِ الغِلُّ، وتَهادَوْا تَحَابُّوا، وتذهب الشحْنَاء» . ⦗٦١٩⦘ أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغِلّ): الحِقْدُ والعداوة.\n(الشحناء): العداوة.\n_________\n(١) ٢ / ٩٠٨ مرسلًا في حسن الخلق، باب ما جاء في المهاجرة، وإسناده معضل، قال الزرقاني في \" شرح الموطأ \": قال المنذري: رواه مالك هكذا معضلًا، قال: وقد أسند من طرق فيها مقال، يشير إلى ما أخرجه ابن عدي عن ابن عمر أن النبي ﷺ قال: \" تصافحوا يذهب الغل عنكم \"، وإلى ما أخرجه ابن عساكر عن أبي هريرة مرفوعًا، \" تهادوا تحابوا، وتصافحوا يذهب الغل عنكم \"، وقال ابن المبارك: حديث مالك جيد، وقال ابن عبد البر: هذا يتصل من وجوه شتى حسان كلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (١٧٥٠) عن عطاء بن أبي مسلم عبد الله الخراساني، فذكره.\nوقال الزرقاني في «شرح الموطأ» (٤/٣٣٣): قال المنذري: رواه مالك هكذا معضلا، وقد أسند من طرق فيها مقال يشير إلى ما أخرجه ابن عدي، عن ابن عمر أن النبي -ﷺ- قال: «تصافحوا يذهب الغل من قلوبكم»، وإلى ما أخرجه ابن عساكر عن أبي هريرة مرفوعا: «تهادوا تحابوا، وتصافحوا يذهب الغل عنكم» فقول السيوطي في المصافحة أحاديث موصولة بغير هذا اللفظ، عجيب مع أنه ذكره في جامعه. وقال ابن المبارك: حديث مالك جيد، وقال ابن عبد البر: هذا يتصل من وجوه شتى حسان كلها، ثم ذكر بأسانيده جملة منها في المصافحة بغير هذا اللفظ، فكأن السيوطي اغتر به وغفل عما في جامعه، والكمال لله.","vol":"6","page":618},{"text":"<span data-type=\"title\" id=toc-996>الفصل الحادي عشر: في العطاس والتثاؤب</span>\nوقد تقدم في كتاب الدعاء من حرف الدال: أدعية العطاس\n٤٨٨١ - (خ م د ت) أنس بن مالك - ﵁- قال «عَطَسَ رَجلان عندَ رسولِ الله - ﷺ-، فَشَمَّتَ أحَدَهما، ولم يُشمِّتِ الآخرَ، فقيل له، فقال: هذا حَمِدَ الله، وهذا لم يَحْمَدِ الله» . ⦗٦٢٠⦘\nوفي أخرى: «فقال الذي لم يُشَمِّتْهُ: يا رسولَ الله، شَمَّتَّ هذا، ولم تُشَمِّتْني؟ قال: إنَّ هذا حَمِدَ الله، ولم تَحْمَدِ الله» .\nأخرجه البخاري ومسلم وأبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فشمّتَّ) تشميت العاطس - بالشين والسين، والشين المعجمة أكثر، وأفصح- وذلك: إذا دعوتَ له، وهو في السُّنَّة أن تقول له: «يرحمك الله» .\n_________\n(١) رواه البخاري ١٠ / ٥٠٤ في الأدب، باب لا يشمت العاطس إذا لم يحمد الله، ومسلم رقم (٢٩٩١) في الزهد، باب تشميت العاطس وكراهة التثاؤب، وأبو داود رقم (٥٠٣٩) في الأدب، باب فيمن يعطس ولا يحمد الله، والترمذي رقم (٢٧٤٣) في الأدب، باب ما جاء في إيجاب التشميت بحمد العاطس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٠٨)، والترمذي (٢٧٤٢) قال: حدثنا ابن أبي عمر. قالا - الحميدي، وابن أبي عمر-: حدثنا سفيان (ابن عيينة) .\n٢ - وأخرجه أحمد (٣/١٠٠)، والنسائي في عمل اليوم والليلة (٢٢٢) قال: أخبرنا إسحاق بن إبراهيم، قال: أحمد: حدثنا، وقال إسحاق: أخبرنا معتمر بن سليمان.\n٣ - وأخرجه أحمد (٣/١١٧) قال: حدثنا يحيى بن سعيد.\n٤ - وأخرجه أحمد (٣/١٧٦) قال: حدثنا إسماعيل (بن إبراهيم بن علية) .\n٥ - وأخرجه الدارمي (٢٦٦٣)، وأبو داود (٥٠٣٩) كلاهما عن أحمد بن يونس، قال: حدثنا زهير.\n٦ - وأخرجه البخاري (٨/٦٠)، وأبو داود (٥٠٣٩) قالا: حدثنا محمد بن كثير، قال: حدثنا سفيان.\n٧ - وأخرجه البخاري (٨/٦١)، وفي الأدب المفرد (٩٣١) قال: حدثنا آدم، قال: حدثنا شعبة.\n٨ - وأخرجه مسلم (٨/٢٢٥) قال: حدثني محمد بن عبد الله بن نمير، قال: حدثنا حفص بن غياث.\n٩ - وأخرجه مسلم (٨/٢٢٥) قال: حدثنا أبو كريب، قال: حدثنا أبو خالد الأحمر.\n١٠ - وأخرجه ابن ماجة (٣٧١٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون.\n١١ - وأخرجه النسائي في عمل اليوم والليلة (٢٢٢) قال: أخبرنا عمران بن موسى، قال: حدثنا عبد الوارث.\nجميعهم - ابن عيينة، ومعتمر، ويحيى، وإسماعيل، وزهير بن معاوية، والثوري، وشعبة، وحفص، وأبو خالد، ويزيد، وعبد الوارث- عن سليمان بن طرخان التيمي، فذكره.","vol":"6","page":619},{"text":"٤٨٨٢ - (م) أبو بردة بن نيار - ﵁- قال: «دخلتُ على أبي موسى وهو في بيتِ بنت الفضلِ بنِ عباس، فعَطَسْتُ، فلم يُشَمِّتْني، وعَطَستْ فَشَمَّتَها، فرجعْتُ إلى أُمي فأخبرتُها، فلما جاء [ها] قالت: عَطَسَ عندَكَ ابْني فلم تُشَمِّتْهُ، وعَطَستْ فشَمَّتَّها، فقال: إن ابنَكِ عطسَ فلم يَحْمدِ الله فلم أَشمِّتْه، وعَطَسَتْ، فَحَمِدَتِ الله َ فَشَمَّتُّها، سمعتُ رسول الله - ﷺ- يقول: إذا عَطَسَ أحدُكم فحمِد الله فشمِّتوه، فإن لم يحمَد الله فلا تُشَمِّتُوه» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٩٢) في الزهد، باب تشميت العاطس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤١٢)، والبخاري في الأدب المفرد (٩٤١) قال: حدثنا فروة بن أبي المغراء الكندي، وأحمد بن إشكاب الحضرمي الصفار، ومسلم (٨/٢٢٥) قال: حدثني زهير بن حرب، ومحمد بن عبد الله بن نمير. خمستهم - أحمد بن حنبل، وفروة، وأحمد بن إشكاب، وزهير، ومحمد بن عبد الله- عن القاسم بن مالك أبي جعفر، عن عاصم بن كليب، عن أبي بُردة، فذكره.","vol":"6","page":620},{"text":"٤٨٨٣ - (ط) عبد الله بن أبي بكر بن محمد بن عمرو بن حزم عن أبيه قال: إن رسولَ الله - ﷺ- قال: «إنْ عطس فَشَمِّتْهُ، ثم إن عطس فَشَمِّته، ثم إن عطس فَشَمِّته، ثم إن عطس فقُل، إنك مضنوك» .\nوفي نسخة «ثم إن عطَسَ فشمته: مرة ثالثة» ثم اتفقَتْ النسخ، فقال عبد الله بن أبي بكر: «لا أدري: أبعد الثالثة، أو الرابعة؟» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَضنوك) الضُّناك: الزُّكام.\n_________\n(١) ٢ / ٩٦٥ مرسلًا في الاستئذان، باب التشميت في العطاس: وهو مرسل جيد، وله شواهد بمعناه يقوى بها، منها الحديثان اللذان بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (الموطأ) (١٨٦٥) عن عبد الله بن أبي بكر، عن أبيه، فذكره.","vol":"6","page":621},{"text":"٤٨٨٤ - (د) أبو هريرة -﵁- يرفعه - وفي رواية موقوفًا - قال: «شَمِّتْ أخاك ثلاثًا، فما زاد فهو زُكام» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٣٤) في الأدب، باب كم مرة يشمت العاطس، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٠٦٥) قال: حدثنا عيسى بن حماد المصري، قال: أخبرنا الليث، عن ابن عجلان، عن سعيد بن أبي سعيد، فذكره.\n(*) وأخرجه أبو داود (٥٠٣٤) قال: حدثنا مُسدد. قال: حدثنا يحيى. والبخاري في الأدب المفرد (٩٣٩) قال: حدثنا قتيبة. قال: حدثنا سفيان.\nكلاهما - يحيى بن سعيد، وسفيان- عن ابن عجلان. قال: حدثني سعيد بن أبي سعيد، عن أبي هريرة، فذكره موقوفا.","vol":"6","page":621},{"text":"٤٨٨٥ - (د ت) عبيد بن رفاعة الزرقي قال: قال رسول الله - ﷺ- «شَمِّتِ العاطِسَ ثلاثًا، فإن زاد، فإن شئْتَ فشمتْه، وإن شئتَ فلا» أخرجه الترمذي، وقال. هذا حديث غريب، وإسناده مجهول (١)، وأخرجه أبو داود (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": إسناده حسن، والحديث مع ذلك مرسل.\n(٢) رواه أبو داود رقم (٥٠٣٦) في الأدب، باب كم مرة يشمت العاطس، والترمذي رقم (٢٧٤٥) في الأدب، باب ما جاء كم يشمت العاطس، وهو حديث حسن بشواهده، وانظر \" الفتح \" ١٠ / ٤٩٩ و٥٠٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٤٤) قال: حدثنا القاسم بن دينار الكوفي، قال: حدثنا إسحاق بن منصور السلولي الكوفي، عن عبد السلام بن حرب، عن يزيد بن عبد الرحمن أبي خالد، عن عمر بن إسحاق بن أبي طلحة، فذكره.\n(*) قال الترمذي: هذا حديث غريب وإسناده مجهول.\nوأخرجه أبو داود (٥٠٣٦) قال: حدثنا هارون بن عبد الله. قال: حدثنا مالك بن إسماعيل، قال: حدثنا عبد السلام بن حرب، عن يزيد بن عبد الرحمن، عن يحيى بن إسحاق بن عبد الله بن أبي طلحة، عن أمه حميدة أو عبيدة بنت عبيد بن رفاعة الزرقي، عن أبيها، عن النبي -ﷺ- قال:: «تشمت العاطس ثلاثا، فإن شئت أن تشمته فكف» مرسلا.","vol":"6","page":621},{"text":"٤٨٨٦ - (م د ت) سلمة بن الأكوع - ﵁- أنه سمع النبيَّ - ﷺ- وعطس رجل عنده - فقال له: «يرحمكَ الله، ثم عطس أخرى، فقال له رسولُ الله - ﷺ-، الرجل مزكوم» أخرجه مسلم والترمذي وأبو داود.\nوفي رواية الترمذي: أنه قال له في الثالثة: «أنت مزكوم» . قال: وهو أصح من الأول (١) .\n_________\n(١) رواه مسلم رقم (٢٩٩٣) في الزهد، باب تشميت العاطس، وأبو داود رقم (٥٠٣٧) في الأدب، باب كم مرة يشمت العاطس، والترمذي رقم (٢٧٤٤) في الأدب، باب ما جاء كم يشمت العاطس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٦) قال: حدثنا بَهز. وفي (٤/٥٠) قال: حدثنا يحيى بن سعيد. والدارمي (٢٦٦٤) قال: أخبرنا أبو الوليد. والبخاري في الأدب المفرد (٩٣٥) قال: حدثنا عاصم بن علي. وفي (٩٣٨) قال: حدثنا أبو الوليد. ومسلم (٨/٢٢٥) قال: حدثنا محمد بن عبد الله بن نُمير، قال: حدثنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: حدثنا أبو النضر هاشم بن القاسم، وأبو داود (٥٠٣٧) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا ابن أبي زائدة، والترمذي (٢٧٤٣) قال: حدثنا سُويد بن نصر، قال: أخبرنا عبد الله. (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا أحمد بن الحكم البصري، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا إسحاق بن منصور، قال: حدثنا عبد الرحمن بن مهدي، والنسائي في عمل اليوم والليلة (٢٢٣) قال: أخبرنا حميد بن مَسْعَدَة، عن سليم بن أخضر.\nجميعهم - بَهْز، ويحيى بن سعيد، وأبو الوليد، وعاصم، ووكيع، وأبو النضر، ويحيى بن زكريا بن أبي زائدة، وعبد الله بن المُبارك، وشعبة، وعبد الرحمن، وسليم- عن عكرمة بن عمار، قال: حدثني إياس بن سلمة، فذكره.\n(*) في رواية أحمد بن حنبل عن يحيى بن سعيد: «ثُمَّ عطَسَ الثانية، أو الثالثة، فقال النبي -ﷺ-: إنه مَزْكُوم» .\n(*) في رواية عبد الله بن المبارك: «.. ثم عطس الثانية والثالثة. فقال رسول الله -ﷺ-: هذا رجل مزكوم» .\n(*) في رواية محمد بن بشار عن يحيى بن سعيد، ورواة شعبة، وعبد الرحمن بن مهدي: «.. ثُمَّ عطس الثانية والثالثة، فقال له في الثالثة: أنت مزكوم» .\nوعن إياس بن سلمة بن الأكوع، عن أبيه، قال: قال رسول الله -ﷺ-: «يُشمت العاطس ثلاثا. فما زاد، فهو مزكوم» .\nأخرجه ابن ماجة (٣٧١٤) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن عكرمة بن عمار، عن إياس ابن سلمة بن الأكوع، فذكره.","vol":"6","page":622},{"text":"٤٨٨٧ - (خ م د ت) أبو هريرة - ﵁- أن رسولَ الله - ﷺ- قال: «إن الله يحبُّ العُطاسَ، ويكره التَّثَاؤبَ، فإذا عَطَسَ أحدكم فحمِد الله، فحق على كل مسلم سمعَه أن يقول [له]: يرحمك الله، وأما التثاؤب: فإنما هو من الشيطان، وإذا تثاءَبَ أحدُكم في الصلاةَ (١) فلْيَكْظِمْ ما استطاع، ولا يقل: ها، فإنما ذلكم من الشيطان، يضحك منه» .\nوفي رواية قال: قال رسول الله - ﷺ-: «التثاوب من الشيطان، فإذا تثاءب أحدُكم فليردَّه ما استطاع (٢)، فإن أحدكم إذا قال: ها، ضحك الشيطان منه» أخرج الأولى البخاري، والثانية مسلم.\nوفي رواية أبي داود مثل الأولى، ولم يذكر ما يقول إذا عطس، ولا ذَكَر الصلاة، وقال: «ولا يقل: هاه هاه» . ⦗٦٢٣⦘\nوأخرج الترمذي الأولى، ولم يذكر «فإنما هو من الشيطان» . ولا ذكر الصلاة.\nوللترمذي في أخرى قال: «التثَّاؤب من الشيطان (٣)، فإذا تثاءب أحدكم فليكظم ما استطاع» .\nوفي أخرى للترمذي قال: «العُطاس من الله والتَّثاؤب من الشيطان، فإذا تثاءب أحدكم، فليضع يده على فيه، وإذا قال: آه آه، فإن الشيطان يضحك من جوفه» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فلْيَكْظِم) الكَظْم هاهنا: أن يُمسك نفسه، ولا يفتح فاه عند التثاؤب في الصلاة، ويمنع نفسه من التثاؤب مهما قدر، ولا يقل: ها، أي: لا يفتح فاه.\n(يحب العطاس، ويكره التثاؤب) إنما ذلك لأن العطاس إنما يكون مع انفتاح المسام، وخفة البدن، وتيسر الحركات، وسبب هذه الأمور: تخفيف الغذاء، والإقلال من الطعام، والقناعة باليسير منه، والتثاؤب إنما ⦗٦٢٤⦘ يكون مع ثقل البدن، وامتلائه واسترخائه للنوم، ومَيْلِه إلى الكسل، فصار العطاس محمودًا؛ لأنه يعين على الطاعات، والتثاؤب مذمومًا؛ لأنه يُثَبِّطُه عنها، ويكسله عن الخيرات.\n_________\n(١) تقييده بالصلاة، ليس في البخاري، وإنما هو عند مسلم من حديث أبي سعيد الخدري رقم (٢٩٩٥) .\n(٢) إلى هنا رواية مسلم، والزيادة إحدى روايات البخاري.\n(٣) لفظه في نسخ الترمذي المطبوعة: \" التثاؤب في الصلاة من الشيطان ... \" الحديث.\n(٤) رواه البخاري ١٠ / ٥٠١ في الأدب، باب ما يستحب من العطاس ويكره من التثاؤب، وباب إذا تثاءب فليضع يده على فيه، وفي بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (٢٩٩٤) في الزهد، باب تشميت العاطس وكراهة التثاؤب، وأبو داود رقم (٥٠٢٨) في الأدب، باب ما جاء في التثاؤب، والترمذي رقم (٣٧٠) في الصلاة، باب ما جاء في كراهية التثاؤب في الصلاة، ورقم (٢٧٤٧) و(٢٧٤٨) في الأدب، باب ما جاء أن الله يحب العطاس ويكره التثاؤب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٨) قال: حدثنا يحي بن سعيد. (ح) وحجاج، والبخاري (٤/١٥٢)، (٨/٦١) . وفي الأدب المفرد (٩٢٨) قال: حدثنا عاصم بن علي. وفي (٨/٦١)، وفي الأدب المفرد (٩١٩) قال: حدثنا آدم بن أبي إياس، وأبو داود (٥٠٢٨) قال: حدثنا الحسن بن علي، قال: حدثنا يزيد بن هارون. والترمذي (٢٧٤٧) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا يزيد بن هارون. والنسائي في عمل اليوم والليلة (٢١٤) قال: أخبرنا عمرو بن علي، قال: حدثنا أبو داود، وفي (٢١٥) قال: أخبرني إبراهيم بن الحسن، عن الحجاج.\nستتهم - يحيى بن سعيد، وحجاج بن محمد، وعاصم بن علي، وآدم بن أبي إياس، ويزيد بن هارون، وأبو داود- عن ابن أبي ذئب، قال: حدثنا سعيد المقبري، عن أبيه، فذكره.\n(*) أخرجه الحميدي (١١٦١) قال: حدثنا سفيان، قال: حدثنا ابن عجلان. وأحمد (٢/٢٦٥) قال: دحثنا عبد الرزاق، قال: أخبرنا سفيان، عن محمد بن عجلان. وفي (٢/٥١٧) قال: حدثنا الضحاك، قال: حدثنا ابن عجلان. والترمذي (٢٧٤٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن ابن عجلان. والنسائي في عمل اليوم والليلة (٢٢٦) قال: أخبرنا أحمد بن حرب، قال: حدثنا القاسم، قال: حدثنا ابن أبي ذئب، وفي (٢١٧) قال: أخبرنا محمد بن آدم، عن أبي خالد، عن ابن عجلان.\nكلاهما - محمد بن عجلان، وابن أبي ئب- عن سعيد المقبري، عن أبي هريرة. فذكره ليس فيه: عن أبيه.\n(*) ولفظ رواية ابن عجلان، عن سعيد: «العطاس من الله، والتثاؤب من الشيطان، فإذا تثاءب أحدكم فليضع يده على فيه، وإذا قال: هاه هاه فإنما هو من الشيطان يضحك في جوفه» .\nوعن عبد الرحمن بن يعقوب، عن أبي هريرة أن رسول الله -ﷺ- قال: «التثاؤب من الشيطان. فإذا تثاءب أحدكم فليكظم ما استطاع» .\nهذه رواية إسماعيل بن جعفر، وفي رواية سفيان بن عيينة: «إذا تثاوب أحدكم فليكظم، أو ليضع يده على فيه» . أخرجه الحميدي (١١٣٩) قال: حدثنا سفيان. وأحمد (٢/٢٤٢) قال: حدثنا سفيان. وفي (٢/٣٩٧) قال: حدثنا سليمان بن داود، قال: أخبرنا إسماعيل، وفي (٢/٥١٦) قال: حدثنا روح، قال: حدثنا ابن جريج، والبخاري في الأدب المفرد (٩٤٢) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، ومسلم (٨/٢٢٥) قال: حدثنا يحيى بن أيوب وقتيبة بن سعيد، وعلي بن حُجر السعدي، قالوا: حدثنا إسماعيل، يعنون ابن جعفر، والترمذي (٣٧٠) قال: حدثنا علي بن حُجر، قال: أخبرنا إسماعيل بن جعفر، وابن خزيمة (٩٢٠) قال: أخبرنا علي بن حجر. قال: أخبرنا إسماعيل، يعني ابن جعفر.\nأربعتهم - سفيان، وإسماعيل بن جعفر، وابن جريج، ومالك- عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\nوعن أبي صالح، عن أبي هريرة -﵁- عن النبي -ﷺ- قال: «إذا عطس أحدكم فليقل: الحمد لله، وليقل له أخوه، أو صاحبه: يرحمك الله، فإذا قال له: يرحمك الله، فليقل: يهديكم الله ويصلح بالكم» .\nوفي رواية: «إذا عطس أحدكم فليقل: الحمد لله على كل حال» .\nأخرجه أحمد (٢/٣٥٣) قال: حدثنا حُجين أبو عمر، والبخاري (٨/٦١) وفي الأدب المفرد (٩٢٧) قال: حدثنا مالك بن إسماعيل، وفي الأدب المفرد (٩٢١) قال: حدثنا موسى بن إسماعيل، وأبو داود (٥٠٣٣) قال: حدثنا موسى بن إسماعيل. والنسائي في عمل اليوم والليلة (٢٣٢) قال: أخبرنا الربيع بن سليمان. قال: حدثنا يحيى بن حسان.\nأربعتهم - حُجَين، ومالك بن إسماعيل، وموسى بن إسماعيل، ويحيى بن حسان- عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون. قال: أخبرنا عبد الله بن دينار، عن أبي صالح السمان، فذكره.\nوعن أبي صالح، عن أبي هريرة: «أن النبي -ﷺ- كان إذا عطس غطى وجهه بيده، أو بثوبه وغض بها صوته» .\nأخرجه الحميدي (١١٥٧) قال: حدثنا سفيان. وأحمد (٢/٤٣٩) قال: حدثنا يحيى بن سعيد، وأبو داود (٥٠٢٩) قال: حدثنا مُسَدد. قال: حدثنا يحيى. والترمذي (٢٧٤٥) قال: حدثنا محمد بن وزير الواسطي. قال: حدثنا يحيى بن سعيد.\nكلاهما - سفيان بن عيينة، ويحيى بن سعيد- عن محمد بن عجلان، عن سُمَي، عن أبي صالح، فذكره.\nوعن سعيد المقبري، عن أبي هريرة، أن رسول الله -ﷺ- قال: «إذا تثاءب أحدكم فليضع يده على فيه ولا يعوي. فإن الشيطان يضحك منه» .\n(*) رواية ابن عجلان: «العطاس من الله، والتثاؤب من الشيطان، فإذا تثاءب أحدكم فلا يقل: هاه، فإن الشيطان يضحك في جوفه» .\n(*) ورواية عبد الرحمن بن إسحاق: «إن الله يحب العطاس ويكره التثاؤب فإذا تثاءب أحدكم فلا يقل: آه، آه، فإن الشيطان يضحك منه أو قال: يلعب به» .\nأخرجه ابن ماجة (٩٦٨) قال: حدثنا محمد بن الصباح، قال: أنبأنا حفص بن غياث، عن عبد الله بن سعيد المقبري، وابن خزيمة (٩٢١) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو خالد، عن محمد بن عجلان. وفي (٩٢٢) قال: حدثنا الصنعاني محمد بن عبد الأعلى، قال: حدثنا بشر يعني ابن المفضل، قال: حدثنا عبد الرحمن وهو ابن إسحاق.\nثلاثتهم - عبد الله بن سعيد، ومحمد بن عجلان، وعبد الرحمن- عن سعيد المقبري، فذكره.\nوعن سعيد بن أبي سعيد عن أبي هريرة، قال: لا أعلمه إلا أنه رفع الحديث إلى النبي -ﷺ- ... بمعناه.\nهكذا ذكره أبو داود عقب حديث سعيد بن أبي سعيد، عن أبي هريرة. قال: شمت أخاك ثلاثا، فما زاد فهو زكام.\nأخرجه أبو داود (٥٠٣٥) قال: حدثنا عيسى بن حماد المصري، قال: أخبرنا الليث، عن ابن عجلان، عن سعيد بن أبي سعيد، فذكره.\n(*) وأخرجه أبو داود (٥٠٣٤) قال: حدثنا مُسدد. قال: حدثنا يحيى، والبخاري في الأدب المفرد (٩٣٩) قال: حدثنا قتيبة. قال: حدثنا سفيان.\nكلاهما - يحيى بن سعيد، وسفيان- عن ابن عجلان. قال: حدثني سعيد بن أبي سعيد، عن أبي هريرة، فذكره موقوفا.","vol":"6","page":622},{"text":"٤٨٨٨ - (م د) أبو سعيد الخدري - ﵁- قال: قال رسولُ الله - ﷺ-: «إذا تثاءب أحدكم فليمسك بيده على فيه، فإن الشيطان يدخل» .\nوفي رواية «فليكظم ما استطاع، فإن الشيطان يدخل» . أخرجه مسلم وأبو داود.\nوفي رواية لأبي داود بزيادة «الصلاة (١)» (٢) .\n_________\n(١) وهي أيضًا عند مسلم في الرواية الثانية.\n(٢) رواه مسلم رقم (٢٩٩٥) في الزهد، باب تشميت العاطس وكراهة التثاؤب، وأبو داود رقم (٥٠٢٦) و(٥٠٢٧) في الأدب، باب ما جاء في التثاؤب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١)، قال: حدثنا وكيع، قال: حدثنا سُفيان. وفي (٣/٣٧و ٩٣) قال: حدثنا عبد الرزاق، قال: حدثنا مَعْمَر. وفي (٣/٩٦) قال: حدثنا عفان، قال: حدثنا وُهَيب. وعبد بن حميد (٩٠٩) قال: أخبرنا عبد الرزاق، قال: أخبرنا مَعْمَر. والدارمي (١٣٨٩) قال: أخبرنا نُعيم بن حماد، قال: حدثنا عبد العزيز - هو ابن محمد -. ومسلم (٨/٢٢٦) قال: حدثني أبو غسان المسمعي مالك بن عبد الواحد، قال: حدثنا بشر بن المُفَضَّل. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز. (ح) وحدثني أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن سفيان. (ح) وحدثناه عثمان بن أبي شيبة، قال: حدثنا جرير. وأبو داود (٥٠٢٦) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير، وفي (٥٠٢٧) قال: حدثنا ابن العلاء، عن وكيع، عن سفيان. وابن خزيمة (٩١٩) قال: حدثنا أحمد بن عبدة، قال: حدثنا عبد العزيز -يعني الدراوردي.\nسبعتهم - سفيان، ومعمر، ووهيب، وعبد العزيز بن محمد، وبشر، وجرير، وزهير- عن سهيل بن أبي صالح، عن ابن أبي سعيد، فذكره.\n(*) في رواية عبد العزيز، سمي ابن أبي سعيد: عبد الرحمن.\n(*) في رواية بشر، قال: حدثنا سهيل بن أبي صالح، قال: سمعت ابنا لأبي سعيد الخدري يحدث أبي، عن أبيه.\n(*) في رواية جرير. قال: عن سهيل، عن أبيه، وعن ابن أبي سعيد، عن أبي سعيد. قال المزي: جرير، عن سهيل، عن أبيه. أو عن ابن أبي سعيد، عن أبي سعيد به. وسقط «أو» من كتاب مسلم، والصواب إثباته. تحفة الأشراف (٤١١٩) . قلنا: هكذا ذكر المزي هذا بغير دليل، ونجزم بأن ما في صحيح مسلم هو الصواب، فإن سهيل بن أبي صالح سمعه من أبيه. وسمعه من ابن أبي سعيد، وهو يحدث أباه. كما في رواية بشر بن المفضل. فيصير ما جاء في صحيح مسلم على النحو التالي:\nجرير، عن سهيل، عن أبيه، عن ابن أبي سعيد، عن أبي سعيد.\nوجرير، عن سهيل، عن ابن أبي سعيد، عن أبي سعيد، والله تعالى أعلى وأعلم.","vol":"6","page":624},{"text":"٤٨٨٩ - (ت) عدي بن ثابت [الأنصاري الكوفي] عن أبيه عن جده رفعه قال: «العُطاس والنُّعاس والتثاؤب في الصلاة، والحيضُ والقيء والرُّعافُ: من الشيطان» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٤٩) في الأدب، باب ما جاء أن العطاس في الصلاة من الشيطان، وإسناده ضعيف، وله شاهد عن ابن مسعود في الطبراني، لكن لم يذكر النعاس، وهو موقوف، وسنده ضعيف أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٩٦٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الفضل بن دكين. والترمذي (٢٧٤٨) قال: حدثنا علي بن حجر.\nكلاهما - الفضل، وابن حُجر- عن شريك، عن أبي اليقظان، عن عدي بن ثابت، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث شريك عن أبي اليقظان.\nقال: وسألت محمد بن إسماعيل عن عدي بن ثابت عن أبيه عن جده قلت له: ما اسم جد عدي؟ قال: لا أدري، وذكر عن يحيى بن معين قال: اسمه دينار.","vol":"6","page":624},{"text":"٤٨٩٠ - (د ت) أبو هريرة - ﵁- أن رسولَ الله - ﷺ- «كان إذا عطس غطَّى وجهه بيديه أو بثوبه، وغضَّ بها صوته» . أخرجه الترمذي. ⦗٦٢٥⦘\nوفي رواية أبي داود «كان إذا عطس وضع يده أو ثوبه على فيه، وخفض- أو غضَّ- بها صوته» شك أحد رواته.\nوذكر رزين في الرواية الأولى بعد قوله: «أو بثوبه»: «وجعل يده على حاجبه» قال: وقال بعضهم: «إذا تثاءب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غضَّ صوته): إذا أخفاه، والمراد: أنه إذا عطس لا يصيح مع العطسة، بل يخفض صوته بها.\n_________\n(١) رواه أبو داود رقم (٥٠٢٩) في الأدب، باب في العطاس، والترمذي رقم (٢٧٤٦) في الأدب، باب ما جاء في خفض الصوت وتخمير الوجه عند العطاس، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١١٥٧) قال: حدثنا سفيان. وأحمد (٢/٤٣٩) قال: حدثنا يحيى بن سعيد. وأبو داود (٥٠٢٩) قال: حدثنا مسدد. قال: حدثنا يحيى. والترمذي (٢٧٤٥) قال: حدثنا محمد بن وزير الواسطي. قال: حدثنا يحيى بن سعيد.\nكلاهما - سفيان بن عيينة، ويحيى بن سعيد- عن محمد بن عجلان، عن سُمَي، عن أبي صالح، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":624},{"text":"٤٨٩١ - (د ت) أبو موسى الأشعري - ﵁- قال: «كانت اليهود يتعاطسُون عند رسولِ الله - ﷺ-، يرجون أن يقولَ لهم: يرحمكم الله، فيقول: يهديكم الله، ويصلح بالكم» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٥٠٣٨) في الأدب، باب كيف يشمت الذمي، والترمذي رقم (٢٧٤٠) في الأدب، باب ما جاء كيف تشميت العاطس، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٠٠) قال: حدثنا وكيع، (ح) وعبد الرحمن. وفي (٤/٤١١) قال: حدثنا معاذ بن معاذ.\nوالبخاري في الأدب المفرد (٩٤٠) قال: حدثنا محمد بن يوسف، (ح) وحدثنا أبو حفص بن علي، قال: حدثنا يحيى. وأبو داود (٥٠٣٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع. والترمذي (٢٧٣٩) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، والنسائي في عمل اليوم والليلة (٢٣٢) مكرر قال: أخبرني عبد الوهاب بن عبد الحكم الوراق، قال: حدثنا معاذ بن معاذ.\nخمستهم - وكيع، وعبد الرحمن، ومعاذ، ومحمد بن يوسف، ويحيى- عن سفيان بن سعيد، عن حكيم ابن الديلم، عن أبي بردة، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":625},{"text":"<span data-type=\"title\" id=toc-997>الفصل الثاني عشر: في عيادة المريض</span>\n٤٨٩٢ - (د) زيد بن أرقم - ﵁- قال: «عادني رسولُ الله ⦗٦٢٦⦘ ﷺ- من وجع كان بعينيَّ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٠٢) في الجنائز، باب في العيادة من الرمد، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٧٥) قال: حدثنا حجاج. (ح) وإسماعيل بن عمر. والبخاري في الأدب المفرد (٥٣٢) قال: حدثنا عبد الرحمن بن المبارك، قال: حدثنا سلم بن قتيبة. وأبو داود (٣١٠٢) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا حجاج بن محمد.\nثلاثتهم - حجاج، وإسماعيل، وسلم- عن يونس بن أبي إسحاق، عن أبيه، فذكره.\n(*) الروايات مطولة ومختصرة، وهو بلفظ أبي داود.","vol":"6","page":625},{"text":"٤٨٩٣ - (خ د) جابر بن عبد الله - ﵄- قال: «جاءني رسولُ الله - ﷺ- يعودني، ليس براكب بغل ولا بِرْذَوْنِ» أخرجه البخاري وأبو داود (١) .\n_________\n(١) رواه البخاري ١٠ / ١٠٤ في المرضى، باب عيادة المريض راكبًا وماشيًا، وباب عيادة المغمى عليه، وباب وضوء العائد للمريض، وفي الوضوء، باب صب النبي ﷺ وضوءه على المغمى عليه، وفي تفسير سورة النساء، باب: ﴿يوصيكم الله في أولادكم﴾، وفي الفرائض في فاتحته، وباب ميراث الأخوات والإخوة، وفي الاعتصام، باب ما كان النبي ﷺ يسأل مما لم ينزل عليه الوحي فيقول: لا أدري أو لم يجب حتى ينزل عليه الوحي، وأبو داود رقم (٣٠٩٦) في الجنائز، باب المشي في العيادة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم وهو جزء من حديث طويل.","vol":"6","page":626},{"text":"٤٨٩٤ - (خ د) عائشة بنت سعد بن مالك -[أبي وقاص]- ﵄- وكانت أكبرَ أولاده «أن أباها قال: تشكَّيْتُ بمكة شكوى شديدة، فجاءني رسولُ الله - ﷺ- يعودُني، فقلت: يا رسولَ الله، إني أترك مالًا، وإني لم أتركْ إلا ابنة واحدة، أفأُوصي بثُلُثَيْ مالي، وأترك الثلث؟ قال: لا، فقلت: أفأوصي بالنصف، وأترك النصف؟ قال: لا، قلت: أفأوصي بالثلث، وأترك الثلثين؟ قال: الثلثُ، والثلثُ كثير، ثم وضع يده على جبهتي، ثم مسح وجهي وبَطني، ثم قال: اللَّهمَّ اشْفِ سعدًا، وأتمم له هجرته، قال سعد: فمازلت أجد بَردَ يده على كَبدِي - فيما يُخَيَّلُ إليَّ - حتى الساعة» . ⦗٦٢٧⦘\nوفي رواية قال: اشتكيتُ بمكة، فجاءني رسولُ الله - ﷺ- يعودني، ووضع يده على جبهتي، ثم سمح صدري وبطني، ثم قال: «اللهم اشفِ سعدًا وأتمم له هجرته» .\nأخرج أبو داود الثانية، والأولى البخاري.\nوقد أخرج هذا المعنى هو ومسلم وباقي الجماعة (١) .\nوهو مذكور بطرقه في «كتاب الوصية» من حرف الواو.\n_________\n(١) رواه البخاري ١٠ / ١٠٣ في المرضى، باب وضع اليد على المريض، وباب قول المريض: إني وجع، أو وارأساه، أو اشتد بي الوجع، وفي الإيمان، باب ما جاء أن الأعمال بالنية والحسبة ولكل امرئ ما نوى، وفي الجنائز، باب رثى النبي ﷺ سعد بن خولة، وفي الوصايا، باب أن يترك ورثته أغنياء خير من أن يدعهم يتكففون الناس، وباب الوصية بالثلث، وفي فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: اللهم امض لأصحابي هجرتهم، وفي المغازي، باب حجة الوداع، وفي النفقات في فاتحته، وفي الدعوات، باب الدعاء برفع الوباء والوجع، وفي الفرائض، باب ميراث البنات، وأبو داود رقم (٣١٠٤) في الجنائز، باب الدعاء للمريض عند العيادة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/١٧١) (١٤٧٤) قال: حدثنا يحيى بن سعيد. والبخاري (٧/١٥٢)، وفي الأدب المفرد (٤٩٩) قال: حدثنا مكي بن إبراهيم. وأبو داود (٣١٠٤) قال: حدثنا هارون بن عبد الله، قال: حدثنا مكي بن إبراهيم، والنسائي في الكبرى -تحفة الأشراف- (٣٩٥٣) عن يعقوب بن إبراهيم، عن يحيى بن سعيد. (ح) وعن يعقوب بن إبراهيم، ومحمد بن المثنى، كلاهما عن يحيى بن سعيد.\nكلاهما - المكي بن إبراهيم، ويحيى بن سعيد- عن الجُعبْد بن عبد الرحمن بن أوس.\n٢- وأخرجه النسائي في الكبرى - تحفة الأشراف- (٣٩٥٣) عن محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، عن خالد، عن ابن أبي هلال.\nكلاهما - الجعيد بن عبد الرحمن بن أوس، وابن أبي هلال- عن عائشة بنت سعد، فذكرته.","vol":"6","page":626},{"text":"٤٨٩٥ - (د س) عائشة -﵂ - قالت: «لما أُصيب سعدُ بنُ معاذ يوم الخَنْدَق، رماه رجل في الأكحل، فضرب عليه رسولُ الله - ﷺ- خَيْمةَ في المسجد، ليعودَه من قريب» أخرجه أبو داود والنسائي (١) .\nوهو طرف من حديث طويل قد أخرجه البخاري ومسلم، وهو مذكور في غزوة الخندق في «كتاب الغزوات» من حرف الغين. ⦗٦٢٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأكحَل): عِرْق في وسط السَّاعد أكثر ما يُفْصَد هو.\n_________\n(١) رواه أبو داود رقم (٣١٠١) في الجنائز، باب في العيادة مرارًا، والنسائي ٢ / ٤٥ في المساجد، باب ضرب الخباء في المسجد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٦) مفرقا قال: حدثنا ابن نُمير. وفي (٦/١٣١) قال: حدثنا عفان. قال: حدثنا حماد، يعني ابن سلمة. وفي (٦/٢٨٠) قال: حدثنا حسن. قال: حدثنا حماد بن سلمة. وعبد ابن حُميد (١٤٨٨) قال: حدثنا الحسن بن موسى. قال: حدثنا حماد بن سلمة. والبخاري (١/١٢٥) (٥/١٤٣) قال: حدثنا زكرياء بن يحيى. قال: حدثنا عبد الله بن نُمير. وفي (٤/٢٥) قال: حدثنا محمد ابن سلام. قال: أخبرنا عَبدة. وفي (٥/١٤٢) قال: حدثني عبد الله بن أبي شيبة. قال: حدثنا ابن نُمير، ومسلم (٥/١٦٠) قال: حدثنيا أبو بكر بن أبي شيبة، ومحمد بن العلاء الهمداني. كلاهما عن ابن نُمير. قال ابن العلاء: حدثنا ابن نُمير. وأبو داود (٣١٠١) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا عبد الله ابن نُمير. والنسائي (٢/٤٥)، وفي الكبرى (٧٠٠) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا عبد الله ابن نمير.\nثلاثتهم - عبد الله بن نُمير، وحماد بن سلمة، وعبدة بن سليمان- عن هشام بن عروة، عن أبيه، فذكره.\n(*) في رواية زكرياء بن يحيى، عن ابن نُمير، عند البخاري (١/١٢٥): «.. فلم يرعهم، وفي المسجد خيمة من بني غفار إلا الدم يسيل إليهم. فقالوا: يا أهل الخيمة، ما هذا الذي يأتينا من قبلكم. فإذا سعد يغذو جرحه دما، فمات فيها» .\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"6","page":627},{"text":"٤٨٩٦ - (د ت) عبد الله بن عباس - ﵄- قال: قال النبيُّ - ﷺ-: «من عاد مريضًا لم يحضُر أجلُه، فقال عنده سبع مِرَارِ: أسأل الله العظيم، ربَّ العرشِ العظيم: أن يشفيَك، إلا عافاه الله ﷿ من ذلك المرض» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٣١٠٦) في الجنائز، باب الدعاء للمريض عند العيادة، والترمذي رقم (٢٠٨٤) في الطب، باب رقم (٣٢)، وهو حديث حسن، حسنه الترمذي والحافظ ابن حجر في \" أمالي الأذكار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٣٩) (٢١٣٧) قال: حدثنا محمد بن جعفر. وفي (١/٢٤٣) (٢١٨٢) قال: حدثنا هاشم بن القاسم. وأبو داود (٣١٠٦) قال: حدثنا الربيع بن يحيى، والترمذي (٢٠٨٣) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، والنسائي في عمل اليوم والليلة (١٠٤٨) قال: أخبرنا عمرو بن علي، ومحمد بن المثنى، قالا: حدثنا محمد.\nثلاثتهم - محمد بن جعفر، وهاشم، والربيع - قالوا: حدثنا شعبة، قال: حدثنا يزيد أبو خالد.\n٢ - وأخرجه النسائي في عمل اليوم والليلة (١٠٤٥) قال: أخبرني أحمد بن إبراهيم، قال: حدثنا أبو النضر، قال: حدثنا محمد بن شعيب. وفي (١٠٤٧) قال: أخبرنا زكريا بن يحيى، قال: حدثني أبو بكر الأدمي، قال: حدثنا أحمد بن حميد، قال: حدثني الأشجعي.\nكلاهما - محمد بن شعيب، والأشجعي- عن شعبة، عن ميسرة.\nكلاهما - أبو خالد، وميسرة - عن المنهال بن عمرو، عن سعيد بن جبير، فذكره.\n(*) أخرجه النسائي في عمل اليوم والليلة (١٠٤٦) قال: أخبرنا عبد الصمد بن عبد الوهاب، قال: حدثنا إسحاق بن إبراهيم، قال: حدثنا محمد بن شعيب، عن رجل، عن شعبة، عن ميسرة، عن المنهال بن عمرو، عن سعيد بن جبير، فذكره.\nوبنحوه:\n١- أخرجه أحمد (١/٢٣٩) (٢١٣٨) قال: حدثنا أبو معاوية، وفي (١/٢٣٩) (٢١٣٨)، و(١/٣٥٢) (٣٢٩٨) قال: حدثنا يزيد. وعبد بن حميد (٧١٨) قال: حدثني ابن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان. والنسائي في عمل اليوم والليلة (١٠٤٤) قال: أخبرني الحسن بن إسماعيل بن سليمان المجالدي، قال: أخبرنا حفص.\nأربعتهم - أبو معاوية، ويزيد، وعبد الرحيم، وحفص بن غياث- عن الحجاج بن أرطاة.\n٢ - وأخرجه البخاري في الأدب المفرد (٥٣٦) قال: حدثنا أحمد بن عيسى، قال: حدثنا عبد الله بن وهب، قال: أخبرني عمرو، عن عبد ربه بن سعيد.\nكلاهما - الحجاج، وعبد ربه- عن المنهال بن عمرو، عن عبد الله بن الحارث، فذكره.\n(*) أخرجه النسائي في عمل اليوم والليلة (١٠٤٣) قال: أخبرنا وهب بن بيان، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن عبد ربه بن سعيد، قال: حدثني المنهال بن عمرو، عن مُرة، عن سعيد ابن جبير، عن عبد الله بن الحارث، فذكره.","vol":"6","page":628},{"text":"٤٨٩٧ - (د) عبد الله بن عمرو بن العاص - ﵄- قال: قال رسولُ الله - ﷺ-: «إذا جاء الرجل يعود مريضًا، فليقل: اللهم اشْفِ عبدَك، ينْكَأُ لك عدوًَّا، أو يمشي إلى جنازة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينْكَأُ لك عدُوًّا) نَكَأتُ العدو في الغزو: إذا أثَّرْت فيه أثرًا من قتل أو نهب أو غير ذلك.\n_________\n(١) رقم (٣١٠٧) في الجنائز، باب الدعاء للمريض عند العيادة، وإسناده حسن، وصححه الحاكم ١ / ٣٤٤ و٥٤٩ ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٢) (٦٦٠٠) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وعبد بن حميد (٣٤٤) قال: حدثنا يعمر بن بشر، قال: حدثنا عبد الله بن المبارك، قال: حدثنا رشدين بن سعد. وأبو داود (٣١٠٧) قال: حدثنا يزيد بن خالد الرملي، قال: حدثنا ابن وهب.\nثلاثتهم - ابن لهيعة، ورشدين بن سعد، وابن وهب- عن حُيي بن عبد الله، عن أبي عبد الرحمن الحبلي، فذكره.","vol":"6","page":628},{"text":"٤٨٩٨ - (ت) أبو أمامة الباهلي - ﵁- قال: قال رسولُ الله - ﷺ-: «تمامُ عيادة المريض: أن يضعَ أحدُكم يدَه على جبهته - أو قال: على ⦗٦٢٩⦘ يده - فيسأله: كيف هو؟ وتمامُ تحياتكم (١) بينَكم: المصافحةُ» أخرجه الترمذي (٢) .\n_________\n(١) في نسخ الترمذي المطبوعة: تحيتكم.\n(٢) رقم (٢٧٣٢) في الاستئذان، باب ما جاء في المصافحة، وفي سنده علي بن يزيد صاحب القاسم ابن عبد الرحمن، وهو ضعيف، وللفقرة الأخيرة منه شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٥٩) قال: حدثنا خلف بن الوليد. (ح) وحدثنا علي بن إسحاق. والترمذي (٢٧٣١) قال: حدثنا سويد بن نصر.\nثلاثتهم - خلف، وعلي، وسويد - عن ابن المبارك، قال: أخبرنا يحيى بن أيوب، عن عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، فذكره.\nوقال الترمذي: هذا إسناد ليس بالقوي، قال محمد: وعبيد الله بن زحر ثقة، وعلي بن يزيد ضعيف، والقاسم بن عبد الرحمن يكنى أبا عبد الرحمن، وهو مولى عبد الرحمن بن خالد بن يزيد بن معاوية وهو ثقة، والقاسم شامي.","vol":"6","page":628},{"text":"٤٨٩٩ - (ت) أبو سعيد الخدري - ﵁- أن رسولَ الله - ﷺ- قال: «إذا دخلتم على مريض فَنَفِّسوا له في أجله، فإن ذلك [لا يردُّ شيئًا ويُطيِّبُ نَفْسَه» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فنَفِّسُوا له) نفَّستُ عن المريض: إذا منيته طول الأجل، وسألت الله أن يطيل له عمره.\n_________\n(١) رقم (٢٠٨٨) في الطب، باب رقم (٣٥)، وفي سنده موسى بن إبراهيم التيمي، وهو منكر الحديث وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٤٣٨) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٢٠٨٧) قال: حدثنا عبد الله بن سعيد الأشج.\nكلاهما - أبو بكر، والأشج - قالا: حدثنا عقبة بن خالد السَّكُوني، عن موسى بن محمد بن إبراهيم التيمي، عن أبيه، فذكره.\n(*) قال الترمذي: هذا حديث غريب.","vol":"6","page":629},{"text":"٤٩٠٠ - (خ د) أنس بن مالك ﵁- «أن غلامًا من اليهود كان يخدُم رسولَ الله - ﷺ-، فمرض، فأتاه يعودُه، وعرض عليه الإسلامَ، فأسلم» .\nوفي رواية «فأتاه يعوده، فقعد عند رأسه، فقال له: أسلم، فنظر إلى أبيه وهو عنده، فقال: أطِعْ أبا القاسم، فأسلم، فخرج النبيُّ - ﷺ- وهو يقول: الحمد لله الذي أنقذه [بي] من النار» أخرجه البخاري وأبو داود. وفي رواية لأبي داود «قال أبواه: أطعْ أبا القاسم» (١) .\n_________\n(١) رواه البخاري ٣ / ١٧٦ في الجنائز، باب إذا أسلم الصبي فمات هل يصلى عليه وهل يعرض على الصبي الإسلام، وفي المرضى، باب عيادة المشرك، وأبو داود رقم (٣٠٩٥) في الجنائز، باب في عيادة الذمي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٧٥) قال: حدثنا مؤمل. وفي (٣/٢٢٧) و٢٨٠) قال: حدثنا يونس.\nوأخرجه أحمد (٣/٢٨٠)، والبخاري (٢/،١١٨ ٧/١٥٢)، وفي الأدب المفرد (٥٢٤)، وأبو داود (٣٠٩٥)، والنسائي في الكبرى تحفة (٢٩٥) عن إسحاق بن إبراهيم، أربعتهم - أحمد، والبخاري، وأبو داود، وإسحاق- عن سليمان بن حرب.\nثلاثتهم - مؤمل، ويونس، وسليمان - عن حماد بن زيد، عن ثابت فذكره.\nوبنحوه أخرجه أحمد (٣/٢٦٠) قال: حدثنا أسود بن عامر. والنسائي في الكبرى تحفة (٩٦٥) عن علي بن حجر.\nكلاهما - أسود، وعلي - عن شريك، عن عبد الله بن عيسى، عن عبد الله بن جبر، فذكره.","vol":"6","page":629},{"text":"٤٩٠١ - (خ) نافع - مولى ابن عمر - ﵃- قال: «ذُكر لابن عمر: أن سعيدَ بن زيد مرض - وكان بَدْرِيًّا - فركب إليه يوم جمعة بعد أن تعالى النهار، واقتربت الجمعةُ، وترك الجمعةَ» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٤١ في المغازي، باب فضل من شهد بدرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٩٩٠) قال: حدثنا قتيبة، قال: حدثنا ليث عن يحيى، عن نافع، فذكره.","vol":"6","page":630},{"text":"٤٩٠٢ - (خ) عبد الله بن عباس - ﵄- «أن رسولَ الله - ﷺ- دخل على أعرابي يعوده في مرضه - قال: وكان إذا دخل على مريض يعوده قال: لا بأس، طَهُور إن شاء الله - فقال [له: لا بأس] طهور إن شاء الله، فقال: قلتَ: طهور؟ كلاَّ، بل هي حُمَّى تَفُورُ - أو تثُورُ - على شيخ كبير، تُزِيرُه القبورَ، قال رسولُ الله - ﷺ-: فنعم إذن» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَفُورُ) فَارَت القِدرُ: إذا غَلَتْ، شَبَّه شِدَّة الحُمَّى بفَوران القِدر.\n(تَثُور) أي تشتد ويظهر أثرها على الجسم.\n_________\n(١) ١٠ / ١٠٣ في المرضى، باب عيادة الأعراب، وباب ما يقال للمريض وما يجيب، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي التوحيد، باب في المشيئة والإرادة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٤٦) . وفي (٧/١٥٢)، وفي الأدب المفرد (٥٢٦) قال: حدثنا معلى بن أسد، قال: حدثنا عبد العزيز بن مختار، وفي (٧/١٥٣) قال: حدثنا إسحاق، قال: حدثنا خالد بن عبد الله. وفي (٩/١٦٩)، وفي الأدب المفرد (٥١٤) قال: حدثنا محمد بن سلام، قال: حدثنا عبد الوهاب الثقفي، والنسائي في عمل اليوم والليلة (١٠٣٩) قال: أخبرنا سوار بن عبد الله بن سوار، قال: حدثنا عبد الوهاب بن عبد المجيد.\nثلاثتهم - عبد العزيز، وخالد بن عبد الله، وعبد الوهاب- عن خالد الحذاء، عن عكرمة، فذكره.","vol":"6","page":630},{"text":"٤٩٠٣ - (خ) عبد الله بن عباس - ﵄- قال: «إن عليًا خرج من عند النبي - ﷺ- في وجعه الذي تُوُفِّيَ فيه، فقال الناس: يا أبا الحسن، كيف أصبح رسولُ الله - ﷺ-؟ قال: أصبح بحمد الله بارِئًا» . ⦗٦٣١⦘ أخرجه البخاري (١) .\n_________\n(١) ١١ / ٤٩ في الاستئذان، باب المعانقة وقول الرجل: كيف، وفي المغازي، باب مرض النبي ﷺ ووفاته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الاستئذان (٢٩)، وفي المغازي (٨٤: ١٥) عن إسحاق، عن بشر بن شعيب، عن أبيه، والاستئذان (٢٩) عن أحمد بن صالح، عن عنبسة بن خالد، عن يونس.\nكلاهما عن الزهري، عن عبد الله بن كعب بن مالك الأنصاري، فذكره تحفة الأشراف (٥/٤٩، ٤٨) .","vol":"6","page":630},{"text":"٤٩٠٤ - () عبد الله بن عباس -﵄- قال: «من السُّنَّة تخفيفُ الجلوس، وقِلَّةُ الصَّخَب: في العيادة عند المريض، قال: وقال رسولُ الله - ﷺ-، لما كثُر لغَطُهم واختلافهم: قُومُوا عني» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّخَبُ): الغلبة والجلبة، واللَّغط مثله.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري ١ / ١٨٥ و١٨٦ في العلم، باب كتابة العلم، وفي الجهاد، باب هل يستشفع إلى أهل الذمة، وباب إخراج اليهود من جزيرة العرب، وفي المغازي، باب مرض النبي ﷺ ووفاته، وفي الاعتصام، باب كراهية الخلاف، وفي المرضى، باب قول المريض: قوموا عني، من حديث عبد الله بن عباس: \" قال: لما اشتد بالنبي ﷺ وجعه قال: ائتوني بكتاب أكتب كتابًا لا تضلوا بعده، قال عمر: إن النبي ﷺ غلبة الوجع وعندنا كتاب الله حسبنا فاختلفوا وكثر اللغط، قال: قوموا عني ولا ينبغي عندي التنازع، فخرج ابن عباس يقول: إن الرزية كل الرزية ما حال بين رسول الله ﷺ وبين كتابه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: في المطبوع أخرجه رزين، وجزؤه الثاني طرف من حديث طويل بلفظ:\n«لما اشتد بالنبي -ﷺ- وجعه، قال: ائتوني بكتاب، أكتب لكم كتابا، لا تضلوا بعده. قال عمر: إن النبي -ﷺ- غلبه الوجع، وعندنا كتاب الله حسبنا. فاختلفوا وكثر اللغط. قال: قوموا عني. ولا ينبغي عندي التنازع. فخرج ابن عباس يقول: إن الرزية كل الرزية ما حال بين رسول الله -ﷺ- وبين كتابه» .\n١ - أخرجه أحمد (١/٣٢٤) (٢٩٩٢) قال: حدثني وهب بن جرير، قال: حدثنا أبي. والبخاري (١/٣٩) قال: حدثنا يحيى بن سليمان، قال: حدثني ابن وهب. كلاهما - جرير، وابن وهب- عن يونس.\n٢ - وأخرجه أحمد (١/٣٣٦) (٣١١١) قال: حدثنا عبد الرزاق، والبخاري (٦/١١) قال: حدثنا علي بن عبد الله، قال: حدثنا عبد الرزاق، وفي (٧/١٥٥و ١٥٦) قال: حدثنا إبراهيم بن موسى، قال: حدثنا هشام، (ح) وحدثني عبد الله بن محمد، قال: حدثنا عبد الرزاق. وفي (٩/١٣٧) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام. ومسلم (٥/٧٦) قال: حدثني محمد بن رافع، وعبد بن حميد، قال عبد: أخبرنا، وقال ابن رافع: حدثنا عبد الرزاق، والنسائي في الكبرى تحفة الأشراف (٥٨٤١) عن زكريا بن يحيى، عن إسحاق ابن إبراهيم بن راهويه، عن عبد الرزاق، كلاهما - عبد الرزاق، وهشام - عن مَعمر.\nكلاهما - يونس، ومعمر- عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"6","page":631},{"text":"<span data-type=\"title\" id=toc-998>الفصل الثالث عشر: في الركوب والارتداف</span>\n٤٩٠٥ - (خ س) عبد الله بن عباس - ﵄- قال: «لما ⦗٦٣٢⦘ قَدِمَ النبيُّ - ﷺ- مكة، استقبله أُغَيْلِمَةُ بني عبد المطلب، فحمل واحدًا بين يديه، وآخرَ خلفه» .\nوفي رواية قال: «ذُكِر عند عكرمة شرُّ الثلاثة، فقال: قال ابن عباس: أتى رسولُ الله - ﷺ-، وقد حمل قُثَمَ بين يديه، والفضْلَ خلفه - أو قُثَم خلفَه، والفضلَ بين يديه - فأيُّهم أشرُّ؟ وأيهم أخيَرُ؟» أخرجه البخاري، وأخرج النسائي الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُغيلمة): تصغير أغلِمة، قياسًا، وإن لم يجيء، والمستعمل غِلْمة، وهو جمع غلام، يعنون: الصغير.\n_________\n(١) رواه البخاري ٣ / ٤٩٢ في العمرة، باب استقبال الحاج القادمين الثلاثة على دابة، وفي اللباس، باب الثلاثة على الدابة، وباب حمل صاحب الدابة غيره بين يديه، والنسائي ٥ / ٢١٢ في المناسك، باب استقبال الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٥٠) (٢٢٥٩) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله. والبخاري (٣/٩) قال: حدثنا مُعلى بن أسد، قال: حدثنا يزيد بن زريع. وفي (٧/٢١٨) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع، والنسائي (٥/٢١٢) قال: أخبرنا قتيبة، قال: حدثنا يزيد وهو ابن زريع.\nكلاهما - عبد الله، ويزيد- عن خالد الحذاء، عن عكرمة، فذكره.\nورواية البخاري الثانية:\nأخرجها في (٧/٢١٨) قال: حدثني محمد بن بشار، قال: حدثنا عبد الوهاب، قال: حدثنا أيوب، ذُكِر الأشر الثلاثة عند عكرمة، فقال، فذكره.\nوبلفظ: «أَرْدَفَني رسولُ الله -ﷺ- خَلفه، وقُثَمُ أمامه» .\nأخرجه أحمد (١/٢٩٧) (٢٧٠٦) قال: حدثنا أسود، وفي (١/٣٤٥) (٣٢١٧) قال: حدثنا وكيع.\nكلاهما - أسود، ووكيع - عن إسرائيل، عن جابر، عن أبي الضحى، مسلم بن صبيح، فذكره.\n(*) رواية وكيع: «أن النبي -ﷺ- حَمَلَهُ، وحمل أخاه، هذا قُدامه، وهذا خلفه» .","vol":"6","page":631},{"text":"٤٩٠٦ - (خ م د) عبد الله بن جعفر - ﵄- قال له ابن الزبير: «أتذكر إذْ تلقيَّنا رسولَ الله - ﷺ- أنا وأنت وابنُ عباس؟ قال: نعم، فحملنا وتركك» أخرجه البخاري ومسلم.\nوفي رواية مسلم قال: قال عبد الله بن جعفر لابن الزبير: «أتذكر إذ تلقَّيْنا رسولَ الله - ﷺ- أنا وأنت وابن عباس؟ قال: نعم، فحملنا وتركك» (١) . ⦗٦٣٣⦘\nوفي أخرى لمسلم قال: «كان رسولُ الله - ﷺ- إذا قدم من سفر تُلقِّيَ بصبيان أهل بيته، قال: وإنه قدم من سفر، فسُبِق بي إليه، فحملني بين يديه، ثم جيء بأحد ابْنَيْ فاطمةَ، فأرْدَفَه خلفه، قال: فأُدِخلنا المدينة ثلاثة على دابة» .\nوفي أخرى «كان إذا قدم من سفر تُلُقِّي بنا، فتُلقِّيَ بي وبالحسن - أو بالحسين-[قال: فحَمل أحدَنا بين يديه، والآخرَ] خلفَه، حتى دخلنا المدينة» وأخرج أبو داود رواية مسلم الآخرة (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": والذي في البخاري أصح، يعني أن عبد الله بن جعفر قال له ابن الزبير.\n(٢) رواه البخاري ٦ / ١٣٣ في الجهاد، باب استقبال الغزاة، ومسلم رقم (٢٤٢٧) في فضائل الصحابة، باب فضائل عبد الله بن جعفر ﵄، وأبو داود رقم (٢٥٦٦) في الجهاد، باب في ركوب ثلاثة على دابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٠٣) (١٧٤٢) قال: حدثنا إسماعيل، والبخاري (٤/٩٣) قال: حدثنا عبد الله بن أبي الأسود، قال: حدثنا يزيد بن زُريع، وحميد بن الأسود، ومسلم (٧/١٣١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن عُلية. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا أبو أسامة. والنسائي في الكبرى تحفة الأشراف (٥٢٢٠) عن أبي الأشعث، ومحمد بن عبد الله بن بَزيع، كلاهما عن يزيد بن زريع.\nأربعتهم - إسماعيل بن علية، ويزيد بن زريع، وحميد بن الأسود، وأبو أسامة - عن حبيب بن الشهيد، عن عبد الله بن أبي مُليكة، فذكره.\nوبلفظ: «كان رسول الله -ﷺ- إذا قدم من سفر تُلُقِّيَ بصبيان أهل بيته»:\nأخرجه أحمد (١/٢٠٣) (١٧٤٣) قال: حدثنا أبو معاوية. والدارمي (٢٦٦٨) قال: أخبرنا أبو النعمان، قال: حدثنا ثابت بن يزيد، ومسلم (٧/١٣٢) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، قال أبو بكر: حدثنا، وقال يحيى: أخبرنا أبو معاوية. وفي (٧/١٣٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان. وأبو داود (٢٥٦٦) قال: حدثنا أبو صالح محبوب بن موسى، قال: أخبرنا أبو إسحاق الفزاري. وابن ماجة (٣٧٧٣)، قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان. والنسائي في الكبرى تحفة الأشراف (٥٢٣٠)، عن عبيد الله بن سعيد، عن أبي معاوية.\nأربعتهم - أبو معاوية، وثابت، وعبد الرحيم، وأبو إسحاق- عن عاصم الأحول، عن مُورق العجلي، فذكره.\nوعن خالد بن سارة، أنه سمع عبد الله بن جعفر يقول: «مر بي رسول الله -ﷺ- أنا وغلام من بني عبد المطلب، فحملنا على دابة، فكنا ثلاثة» .\nأخرجه الحميدي (٥٣٨) قال: حدثنا سفيان، قال: حدثنا جعفر بن خالد، قال: أخبرني أبي، فذكره.","vol":"6","page":632},{"text":"٤٩٠٧ - (م ت) سلمة بن الأكوع - ﵁- قال: لقد قُدْت برسولِ الله - ﷺ- والحسن والحسين بغلتَه الشهباءَ، حتى أدخلتُهم حجرة النبي - ﷺ-، هذا قُدَّامَه «وهذا خلفَه» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٤٢٢) في فضائل الصحابة، باب فضائل الحسن والحسين ﵄، والترمذي رقم (٢٧٧٦) في الأدب، باب ما جاء في ركوب ثلاثة على دابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٣٠) قال: حدثني عبد الله بن الرومي اليمامي، وعباس بن عبد العظيم العنبري. والترمذي (٢٧٧٥) قال: حدثنا عباس العنبري.\nكلاهما - عبد الله، وعباس- قالا: حدثنا النضر بن محمد، قال: حدثنا عكرمة بن عمار، قال: حدثنا إياس، فذكره.","vol":"6","page":633},{"text":"٤٩٠٨ - () أنس بن مالك - ﵁- قال: «لقد قُدت برسولِ الله - ﷺ- بغلتَه، والحسن أمامه، والحسين خلفه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"6","page":633},{"text":"٤٩٠٩ - (د) معاذ بن جبل - ﵁- قال: «كنت رِدْفَ رسولِ الله - ﷺ- على حمار له، يقال له: عُفَير» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُفير): تصغير أعفر بحذف الألف، كما قالوا في أسود: سُوَيد والقياس: أُعَيْفرُ، كما قالوا: أُحَيْمِر. وعُفَير: اسم حمار للنبي - ﷺ-، كما كان لغيره مما هو له أسماء، نحو العُقَاب لرايته، وذي الفَقَار لسيفه، وغير ذلك.\n_________\n(١) رقم (٢٥٥٩) في الجهاد، باب في الرجل يسمي دابته، وهو حديث صحيح، ورواه أيضًا البخاري ومسلم والترمذي والنسائي مطولًا ومختصرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (٢٥٥٩) قال: حدثنا هناد بن السري، عن أبي الأحوص، عن أبي إسحاق، عن عمرو بن ميمون، فذكره. وهو جزء من حديث طويل في الصحيحين سيأتي.","vol":"6","page":634},{"text":"٤٩١٠ - (خ) أنس بن مالك - ﵁- قال: «كنا مع النبي - ﷺ- مَقْفَلَه من عُسْفان، ورسولُ الله - ﷺ- على راحلته، وقد أرْدَفَ صَفيَّة بنتَ حُيَيّ، فعثرت ناقته، فصُرِعا جميعًا، فاقتحم أبو طلحة، فقال: يا رسولَ الله، جعلني الله فداءك، هل أصابك شيء؟ قال: لا، ولكن عليك بالمرأة، فقلب أبو طلحة ثوبًا على وجهه وقصد قصدَها، فأَلقى ثوبه عليها، فقامت المرأة، وأصلح لهما مَرْكَبهما فركبا، واكْتَنَفْنا رسولَ الله - ﷺ-، فلما أشرفنا على المدينة قال النبيَّ - ﷺ-: آيبون، تائبون، عابدون، لربنا حامدون قال: فلم يزل يقول ذلك حتى دخل المدينة» أخرج البخاري هكذا (١) . ⦗٦٣٥⦘\nوقد أخرج هو ومسلم هذا المعنى بزيادة ونقصان في روايات عدَّة، يرد ذِكْر بعضها في غزوة خيبر، وبعضها في زواج النبي - ﷺ- بصفيَّة، وبعضها في في فضل المدينة.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فصُرعا) صُرع الراكب: إذا وقع عن ظهر مركوبه.\n(فاقتحم) اقتحم الأمر: إذا رمى نفسه فيه من غير رَوِيَّة.\n(آيبُون) آب الرجل: إذا رجع من سفره.\n_________\n(١) ٦ / ١٣٣ و١٣٤ في الجهاد، باب ما يقول إذا رجع من الغزو، و١٠ / ٣٣٤ في اللباس، باب إرداف المرأة خلف الرجل ذا محرم، وفي الأدب، باب قول الرجل: جعلني الله فداك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الجهاد (١٩٦: ١) عن أبي معمر، عن عبد الوارث. وفي «الجهاد ١٩٦: ٢» وفي الأدب (١٠٤) عن علي، عن بشر بن المفضل. وفي اللباس (١٠٢) عن الحسن بن محمد ابن الصباح، عن يحيى بن عباد، عن شعبة. ومسلم في المناسك (٧٦: ٣) عن زهير بن حرب، عن إسماعيل بن علية، و(٧٦: ٤) عن حميد بن مسعدة، عن بشر بن المفضل.\nأربعتهم عن يحيى بن إسحاق الحضرمي، فذكره.\nوالنسائي في الحج ٠ لعله في الكبرى، وفي «اليوم والليلة» عن عمران بن موسى، عن عبد الوارث، نحوه «تحفة الأشراف ١/٤٢٦» .","vol":"6","page":634},{"text":"٤٩١١ - (د) أبو المليح عن رجل أنه قال: «كنت رَدِيفَ رسولِ الله - ﷺ-، فعثرت الدابةُ، فقلت: تعس الشيطان، فقال: لا تقل: تعس الشيطان، فإنك إذا قلت ذلك تعاظَمَ حتى يكونَ مثلَ البيت، ويقول: لِقُوَّتي، ولكن قل: بسم الله، فإنك إذا قلتَ ذلك تصاغر حتى يكون مثل الذُّباب» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَعِسَ) أي: خاب وخسر.\n(تصاغر): من الصغار، وهو الذُّل والهوان، أو هو من الصغر، أي: صار صغيرًا بعد عِظَمه.\n_________\n(١) رقم (٤٩٨٢) في الأدب، باب لا يقال: خبثت نفسي، ورواه أيضًا ابن السني والحاكم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩٨٢) قال: حدثنا وهب بن بقية، عن خالد - يعني ابن عبد الله -. والنسائي في «عمل اليوم والليلة» (٥٥٤) قال: أخبرنا محمد بن حاتم. قال: أخبرنا سويد. قال: أخبرنا عبد الله.\nكلاهما - خالد بن عبد الله، وعبد الله بن المبارك - عن خالد الحذاء، عن أبي تميمة، عن أبي المليح، فذكره.\n(*) في رواية عبد الله بن المبارك: «عن ردف رسول الله -ﷺ-» .\n* وأخرجه النسائي في «عمل اليوم والليلة» (٥٥٦) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الوهاب. قال: حدثنا خالد، عن أبي تميمة، عن أبي المليح. قال: «كان رجل رديف النبي - ﷺ- على دابته، فعثرب به دابته. فقال الرجل: تعس الشيطان ...» نحوه مرسل.\nوبنحوه أخرجه النسائي في «عمل اليوم والليلة» (٥٥٥) قال: أخبرني عثمان بن عبد الله بن خرزاد، قال: حدثنا أحمد بن عبدة، قال: حدثنا محمد بن حمران القيسي، قال: حدثنا خالد الحذاء، عن أبي تميمة الهجيمي، عن أبي المليح، فذكره.","vol":"6","page":635},{"text":"٤٩١٢ - (د ت) عبد الله بن بريدة بن الحصيب قال: سمعتُ أبي يقول: «بينما النبي - ﷺ- يمشي، جاء رجل معه حمار، فقال: يا رسولَ الله، اركب، وتأَخَّرَ الرجل، فقال رسولُ الله - ﷺ-: لا أنت أحق بصدر دابتك مني، إلا أن تجعلَه لي، قال: فإني قد جعلته لك، فركب» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٢٥٧٢) في الجهاد، باب رب الدابة أحق بصدرها، والترمذي رقم (٢٧٧٤) في الأدب، باب ما جاء أن الرجل أحق بصدر دابته، قال الترمذي: هذا حديث حسن غريب، وقال الحافظ في \" الفتح \": وأخرجه أحمد وابن حبان وصححه والحاكم، ووجدت له شاهدًا من حديث النعمان بن بشير أخرجه الطبراني، وأخرجه أيضًا من حديث قيس بن سعد بغير زيادة الاستثناء، وفي الباب عدة أحاديث مرفوعة وموقوفة بمعنى ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٥٣) قال: حدثنا زيد، هو ابن الحباب، وأبو داود (٢٥٧٢) قال: حدثنا أحمد بن محمد بن ثابت المروزي، قال: حدثني علي بن الحسين. والترمذي (٢٧٧٣) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا علي بن الحسين بن واقد.\nكلاهما - زيد، وعلي بن الحسين - قالا: حدثني حسين بن واقد، قال: حدثني عبد الله بن بريدة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب من هذا الوجه.","vol":"6","page":636},{"text":"<span data-type=\"title\" id=toc-999>الفصل الرابع عشر: في حفظ الجار</span>\n٤٩١٣ - (خ م د ت) عائشة - ﵂- أن رسولَ الله - ﷺ- قال: «ما زال جبريل يُوصيِني بالجار، حتى ظننتُ أنه سيُوَّرِّثُه - وفي رواية: حتى ظننت [أنه] ليورِّثنَّه» أخرجه البخاري ومسلم وأبو داود والترمذي (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٦٩ في الأدب، باب الوصاة بالجار، ومسلم رقم (٢٦٢٤) في البر والصلة، باب الوصية بالجار، وأبو داود رقم (٥١٥١) في الأدب، باب في حق الجوار، والترمذي رقم (١٩٤٣) في البر، باب ما جاء في حق الجوار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٣٨) قال: حدثنا يزيد. والبخاري (٨/١٢) وفي الأدب المفرد (١٠١) قال: حدثنا إسماعيل بن أبي أويس. قال: حدثني مالك. وفي الأدب المفرد (١٠٦) قال: حدثنا محمد بن سلام. قال: أخبرنا عبد الوهاب الثقفي. ومسلم (٨/٣٦) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس. (ح) وحدثنا قتيبة ومحمد بن رمح، عن الليث بن سعد. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة ويزيد بن هارون. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب، يعني الثقفي. وأبو داود (٥١٥١) قال: حدثنا مسدد. قال: حدثنا حماد. وابن ماجة (٣٦٧٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون وعبدة بن سليمان. (ح) وحدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد. والترمذي (١٩٤٢) قال: حدثنا قتيبة. قال: حدثنا الليث بن سعد.\nستتهم - يزيد بن هارون، ومالك بن أنس، وعبد الوهاب الثقفي، والليث بن سعد، وعبدة بن سليمان، وحماد بن زيد - عن يحيى بن سعيد، عن أبي بكر بن محمد بن عمرو بن حزم أن عمرة حدثته، فذكرته.\n* أخرجه أحمد (٦/٥٢) قال: حدثنا يحيى، عن يحيى، عن رجل، عن عمرة، عن عائشة، فذكرته. قال يحيى: أراه سمى لي أبا بكر بن محمد، ولكن نسيت اسمه.\nوبنحوه: أخرجه أحمد (٦/٩١) قال: حدثنا هاشم. قال: حدثنا محمد، يعني ابن طلحة -. وفي (٦/١٢٥) قال: حدثنا عفان. قال: حدثنا محمد بن طلحة، وفي (٦/١٨٧) قال: حدثنا عبد الرحمن، عن سفيان.\nكلاهما - محمد بن طلحة، وسفيان الثوري - عن زبيد، عن مجاهد، فذكره.\nوعن عروة، عن عائشة، عن النبي -ﷺ-، بمثله، يعني بمثل حديث عمرة، عن عائشة. قالت: سمعت رسول الله -ﷺ- يقول:\n«ما زال جبريل يوصيني بالجار حتى ظننت أنه ليورثنه» .\nأخرجه مسلم (٨/٣٦) قال: حدثني عمرو الناقد. قال: حدثنا عبد العزيز بن أبي حازم. قال: حدثني هشام بن عروة، عن أبيه، فذكره.","vol":"6","page":636},{"text":"٤٩١٤ - (خ م) عبد الله بن عمر - ﵄- قال: قال: ⦗٦٣٧⦘ رسولُ الله - ﷺ-: «ما زال جبريل يوصيني بالجار، حتى ظننت أنه سيورِّثه» أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) كذا في الأصل والمطبوع: أخرجه البخاري ومسلم والترمذي، وليس كذلك، فقد رواه البخاري ١٠ / ٣٧٠ في الأدب، باب الوصاة بالجار، ومسلم رقم (٢٦٢٥) في البر، باب الوصية بالجار، وهو عند الترمذي من حديث عائشة الذي تقدم، وحديث عبد الله بن عمرو والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٨٥) (٥٥٧٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٨/١٢) وفي الأدب المفرد (١٠٤) قال: حدثنا محمد بن منهال. قال: حدثنا يزيد بن زريع. ومسلم (٨/٣٧) قال: حدثني عبيد الله بن عمر القواريري، قال: حدثنا يزيد بن زريع.\nكلاهما - شعبة، ويزيد - عن عمر بن محمد بن زيد، عن أبيه، فذكره.","vol":"6","page":636},{"text":"٤٩١٥ - (د ت) عمرو بن شعيب عن أبيه قال: «ذُبِحتْ شاة لابن عمرو في أهله، فقال: أهديتم لجارنا اليهوديّ؟ قالوا: لا، قال: ابعثوا إليه منها، فإني سمعتُ رسولَ الله - ﷺ- يقول: ما زال جبريل يوصيني بالجار، حتى ظننت أنه سيورِّثه» . أخرجه أبو داود، والترمذي عن مجاهد عن ابن عمرو، والذي ذكره رزين كما أوردناه (١) .\n_________\n(١) رواه أبو داود رقم (٥١٥٢) في الأدب، باب في حق الجوار، والترمذي رقم (١٩٤٤) في البر، باب ما جاء في حق الجوار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٥٩٣) قال: حدثنا سفيان. والبخاري في الأدب المفرد (١٢٨) قال: حدثنا أبو نعيم. وأبو داود (٥١٥٢) قال: حدثنا محمد بن عيسى، قال: حدثنا سفيان. كلاهما - سفيان بن عيينة، وأبو نعيم - عن بشير بن سلمان أبي إسماعيل.\n٢ - وأخرجه أحمد (٢/١٦٠) (٦٤٩٦) . والبخاري في «الأدب المفرد» (١٠٥) قال: حدثنا محمد بن سلام. والترمذي (١٩٤٣) قال: حدثنا محمد بن عبد الأعلى. ثلاثتهم - أحمد بن حنبل، ومحمد بن سلام، ومحمد بن عبد الأعلى - عن سفيان بن عيينة، عن داود بن شابور، وبشير أبي إسماعيل.\nكلاهما - بشير، وداود - عن مجاهد، فذكره.\n(*) رواية أبي نعيم: «إني سمعت النبي - ﷺ- يوصي بالجار، حتى خشينا - أو رُئينا - أنه سيورثه» .\nوقال الترمذي: هذا حديث حسن غريب من هذا الوجه.","vol":"6","page":637},{"text":"٤٩١٦ - (د) أبو هريرة - ﵁ -: قال: «جاء رجل إِلى رسولِ الله - ﷺ- يشكو جارَه، فقال: اذهب فاصبر، فأتاه مرتين أو ثلاثًا، فقال: اذهب فاطرح متاعك بالطريق، ففعل، فجعل الناس يمُرُّون ويسأَلونه، ويخبرُهم خبر جاره، فجعلوا يلعنونه: فعل الله به، وفعل، وبعضهم يدعو عليه، فجاء إِليه جاره فقال له: ارجع فإِنَّكَ لَن تَرَى مني شيئًا تكرهه» . ⦗٦٣٨⦘ أَخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٥٣) في الأدب، باب في حق الجوار، ورواه الحاكم ٤ / ١٦٥ وذكر له شاهدًا من حديث أبي جحيفة، وصححه، وأقره الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في «الأدب المفرد» (١٢٤) قال: حدثنا علي بن عبد الله. قال: حدثنا صفوان ابن عيسى. وأبو داود (٥١٥٣) قال: حدثنا الربيع بن نافع أبو توبة. قال: حدثنا سليمان بن حيان.\nكلاهما - صفوان، وسليمان - عن محمد بن عجلان، قال: حدثنا أبي، فذكره.","vol":"6","page":637},{"text":"٤٩١٧ - (خ م) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «واللهِ لا يُؤْمِن، والله لا يؤمن، والله لا يؤمن، قيل: مَن يا رسول الله؟ قال: الذي لا يأمَن جارُه بَوائِقَهُ» .\nوفي رواية: «لا يدخل الجنة من لا يأمَن جارُه بوائقه» .\nأخرج الأولى البخاري ومسلم، والثانية مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بوائِقه) البوائق، الدواهي والشرور، واحدتها: بائقة، تقول: باقَتْهُم بائقةُ شر: إذا أصابتهم.\n_________\n(١) رواه البخاري ١٠ / ٣٧١ في الأدب، باب إثم من لا يأمن جاره بوائقه، ومسلم رقم (٤٦) في الإيمان، باب بيان تحريم إيذاء الجار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٢) قال: حدثنا سليمان. والبخاري في «الأدب المفرد» (١٢١) قال: حدثنا سليمان بن داود أبو الربيع. ومسلم (١/٤٩) قال: حدثنا يحيى بن أيوب وقتيبة بن سعيد وعلي بن حجر. أربعتهم - سليمان بن داود، ويحيى بن أيوب، وقتيبة، وعلي بن حجر - عن إسماعيل بن جعفر. قال: حدثنا العلاء بن عبد الرحمن، عن أبيه، فذكره.\nوله شاهد بلفظ: «لا والله لا يؤمن. لا والله لا يؤمن. لا والله لا يؤمن. قالوا: ومن ذاك يا رسول الله؟ قال: جار لا يأمن جاره بوائقه. قيل: وما بوائقه؟ قال: شره» .\nأخرجه أحمد (٢/٢٨٨) قال: حدثنا إسماعيل بن عمر. وفي (٢/٣٣٦) قال: حدثنا عثمان بن عمر. وفي (٤/٣١) قال: حدثنا روح.\nثلاثتهم - إسماعيل بن عمر، وعثمان بن عمر، وروح بن عبادة - عن ابن أبي ذئب، عن سعيد المقبري، فذكره.","vol":"6","page":638},{"text":"٤٩١٨ - (خ) أبو شريح العدوي - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «والله لا يؤمن، والله لا يؤمن، والله لا يؤمن، قيل: مَن يا رسول الله؟ قال: الذي لا يأمَن جاره بوائقه» . أخرجه البخاري (١) .\n_________\n(١) ١٠ / ٣٧٠ في الأدب، باب إثم من لا يأمن جاره بوائقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣١) قال: حدثنا حجاج. وفي (٦/٣٨٥) قال: حدثنا يزيد بن هارون. والبخاري (٨/١٢) قال: حدثنا عاصم بن علي.\nثلاثتهم - حجاج، ويزيد بن هارون، وعاصم بن علي - عن ابن أبي ذئب، عن سعيد المقبري، فذكره.","vol":"6","page":638},{"text":"٤٩١٩ - (خ م د) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ ⦗٦٣٩⦘ قال: «مَن كانَ يُؤمِنُ باللهِ واليومِ الآخِرِ فلا يُؤذِ جَارَهُ، وَمَن كَانَ يُؤمِنُ باللهِ واليومِ الآخِرِ فلْيُكرِم ضَيْفَهُ، وَمَن كانَ يؤمنُ باللهِ واليومِ الآخِرِ فَلْيَقُلْ خَيْرًا أَو لِيَسْكُتْ» .\nوفي رواية مثله، وفيه: «فلْيُحسِن إِلى جَارِهِ» .\nوفي أخرى عِوَض: «فلا يؤذِ جَارَهُ»: «فليَصِل رَحِمَه»، وعوض «فلْيَسْكت»: «فليَصْمُت» .\nأخرج الأولى، والثالثة البخاري، ومسلم، وأخرج الثانية مسلم، وأخرج أبو داود الأُولى، وقَدَّم الضيف، ثم الجار، ثم الصمت (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٧٣ في الأدب، باب من كان يؤمن بالله واليوم الآخر، وباب إكرام الضيف، وفي النكاح، باب الوصاة بالنساء، وفي الرقاق، باب حفظ اللسان، ومسلم رقم (٤٧) في الإيمان، باب الحث على إكرام الجار، وأبو داود رقم (٥١٥٤) في الأدب، باب في حق الجوار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٦٣) قال: حدثنا عبد الرحمن، عن سفيان، عن أبي حصين. والبخاري (٨/١٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا أبو الأحوص. عن أبي حصين. وفي (٨/٣٩) قال: حدثنا عبد الله بن محمد. قال: حدثنا ابن مهدي. قال: حدثنا سفيان، عن أبي حصين. ومسلم (١/٤٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص، عن أبي حصين. وفي (١/٥٠) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا عيسى بن يونس، عن الأعمش. وابن ماجة (٣٩٧١) قال: حدثنا أبو بكر. قال: حدثنا أبو الأحوص، عن أبي حصين.\nكلاهما - أبو حصين، والأعمش - عن أبي صالح، فذكره.\nوله شاهد بلفظ:\n«من كان يؤمن بالله واليوم الآخر فليكرم ضيفه، ومن كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليسكت» .\nأخرجه أحمد (٢/٤٦٣) قال: حدثنا وكيع، عن سفيان، عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ:\n«من كان يؤمن بالله واليوم الآخر فليكرم ضيفه، ومن كان يؤمن بالله واليوم الآخر فليصل رحمه، ومن كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت» .\nوفي رواية: «... ومن كان يؤمن بالله واليوم الآخر فلا يؤذ جاره» .\nأخرجه أحمد (٢/٢٦٧ و٢٦٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٨/٣٩) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام. قال: أخبرنا معمر. وفي (٨/١٢٥) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد. ومسلم (١/٤٩) قال: حدثني حرملة بن يحيى. قال: أنبأنا ابن وهب. قال: أخبرني يونس. وأبو داود (٥١٥٤) قال: حدثنا محمد بن المتوكل العسقلاني. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والترمذي (٢٥٠٠) قال: حدثنا سويد. قال: أخبرنا عبد الله بن المبارك، عن معمر. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٣٠٠) عن سويد بن نصر، عن عبد الله بن المبارك، عن معمر.\nثلاثتهم - معمر، وإبراهيم بن سعد، ويونس - عن ابن شهاب الزهري، عن أبي سلمة بن عبد الرحمن، فذكره.\nوله شاهد بلفظ:\n«من كان يؤمن بالله واليوم الآخر فلا يؤذين جاره، ومن كان يؤمن بالله واليوم الآخر فليكرم ضيفه، ومن كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليسكت» .\nوقال يحيى بن مرة: «أو ليصمت» .","vol":"6","page":638},{"text":"٤٩٢٠ - (م ط) أبو شريح العدوي - ﵁ -: قال: قال رسول الله - ﷺ-: «مَنْ كانَ يُؤمِنُ باللهِ واليومِ الآخِرِ فليُحْسِنْ إِلى جاره، ومَن كان يُؤمن بالله واليوم الآخِرِ فليُكْرِمْ ضيفه، ومَن كان يُؤمِن بالله واليومِ الآخِرِ فليَقُلْ خيرًا أو لِيَسْكتْ» . أخرجه مسلم.\nوزاد الموطأ في ذِكْر الضيف: «فليكرم ضَيْفَهُ، جائزتُه: يوم وليلة وضِيافَتهُ ثلاثة أيام، فما كان بعدَ ذلك فهو صدقة، ولا يَحِلُّ له أن يَثْوِيَ عنده حتى يُحْرِجَهُ» . ⦗٦٤٠⦘\nوفي رواية الموطأ: تقديم الصمت، ثم الجار، ثم الضيف (١) .\n_________\n(١) رواه مسلم رقم (٤٨) في الإيمان، باب الحث على إكرام الجار، والموطأ ٢ / ٩٢٩ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٧٥) قال: حدثنا سفيان. وأحمد (٤/٣١) قال: حدثنا روح بن عبادة. قال: أخبرنا زكريا بن إسحاق. وفي (٦/٣٨٤) قال: حدثنا سفيان. والدارمي (٤٠٤٢) قال: أخبرنا عثمان بن محمد. قال: حدثنا سفيان بن عيينة. والبخاري في «الأدب المفرد» (١٠٢) قال: حدثنا صدقة. قال: أخبرنا ابن عيينة. ومسلم (١/٥٠) قال: حدثنا زهير بن حرب ومحمد بن عبد الله ابن نمير، جميعا عن ابن عيينة. وابن ماجة (٣٦٧٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٥٦) عن عبيد الله بن سعيد، عن سفيان.\nكلاهما - سفيان بن عيينة، وزكريا بن إسحاق - عن عمرو بن دينار، عن نافع بن جبير بن مطعم، فذكره.\nورواية الموطأ:\nأخرجها مالك «الموطأ» صفحة (٥٧٨) . والحميدي (٥٧٦) قال: حدثنا سفيان. قال: حدثنا ابن عجلان. وأحمد (٤/٣١) قال: حدثنا وكيع. قال: حدثنا عبد الحميد بن جعفر. وفي (٤/٣١) قال: حدثنا حجاج وأبو كامل. قالا: حدثنا ليث، يعني ابن سعد. وفي (٦/٣٨٥) قال: حدثنا يحيى بن سعيد. قال: حدثنا مالك. وفي (٦/٣٨٥) قال: حدثنا محمد بن بكر. قال: حدثنا عبد الحميد. وعبد بن حميد (٤٨٢) قال: أخبرنا محمد بن بكر البرساني. قال: حدثنا عبد الحميد بن جعفر. والدارمي (٢٠٤١) قال: أخبرنا يزيد بن هارون. قال: حدثنا محمد بن إسحاق. والبخاري (٨/١٣) . وفي الأدب المفرد (٧٤١) قال: حدثنا عبد الله بن يوسف. قال: حدثنا ليث. وفي (٨/٣٩) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٨/٣٩) وفي «الأدب المفرد» (٧٤٣) قال: حدثنا إسماعيل. قال: حدثني مالك. وفي (٨/١٢٥) قال: حدثنا أبو الوليد. قال: حدثنا ليث. ومسلم (٥/١٣٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. وفي (٥/١٣٨) قال: حدثنا أبو كريب محمد ابن العلاء. قال: حدثنا وكيع. قال: حدثنا عبد الحميد بن جعفر (ح) وحدثناه محمد بن المثنى. قال: حدثنا أبو بكر - يعني الحنفي -. قال: حدثنا عبد الحميد بن جعفر. وأبو داود (٣٧٤٨) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٣٦٧٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة، عن ابن عجلان. والترمذي (١٩٦٧) قال: حدثنا قتيبة. قال: حدثنا ليث بن سعد. وفي (١٩٦٨) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان، عن ابن عجلان. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٥٦) عن قتيبة، عن ليث. (ح) وعن علي بن شعيب، عن معن بن عيسى، عن مالك. (ح) وعن الحارث بن مسكين، عن ابن القاسم، عن مالك. (ح) وعن محمد بن منصور، عن سفيان، عن ابن عجلان.\nخمستهم - مالك، ومحمد بن عجلان، وعبد الحميد بن جعفر، وليث بن سعد، ومحمد بن إسحاق - عن سعيد بن أبي سعيد المقبري، فذكره.","vol":"6","page":639},{"text":"٤٩٢١ - (ت) عبد الله بن عمرو بن العاص - ﵄ -: قال: قال رسول الله - ﷺ-: «خَيْرُ الأصحاب عند الله: خَيْرُهم لصاحبه، وخَيْرُ الجيران عند الله: خيرُهم لجاره» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٤٥) في البر والصلة، باب ما جاء في حق الجوار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٦٧) (٦٥٦٦) قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة، وابن لهيعة. وعبد بن حميد (٣٤٢) قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة بن شريح. والدارمي (٢٤٤٢) قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة، وابن لهيعة. والبخاري في «الأدب المفرد» (١١٥) قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة. والترمذي (١٩٤٤) قال: حدثنا أحمد بن محمد، قال: حدثنا عبد الله بن المبارك، عن حيوة بن شريح. وابن خزيمة (٢٥٣٩) قال: حدثنا الحسين ابن الحسن، قال: أخبرنا ابن المبارك، قال: أخبرنا حيوة بن شريح.\nكلاهما - حيوة، وابن لهيعة - قالا: حدثنا شرحبيل بن شريك، أنه سمع أبا عبد الرحمن الحبلي، فذكره.","vol":"6","page":640},{"text":"٤٩٢٢ - (م) أبو ذر الغفاري - ﵁ -: قال: قال رسول الله - ﷺ-: «يَا أبا ذَر، إِذا طَبَخْتَ مَرَقَة فَأَكثِرْ مَاءَها، وتَعَاهَدْ جِيرَانَكَ منها» .\nوفي رواية: «إِن خليلي أوصاني: إِذا طَبَخْتَ مَرَقًا فأكثر ماءه، ثم انظر أقربَ أهل بيت من جيرانك، فأصِبْهُمْ منها بمعروف» .\nأخرج الثانية مسلم، والأولى ذكرها رزين (١) .\n_________\n(١) هاتان الروايتان عند مسلم برقم (٢٦٢٥) في البر والصلة، باب الوصية بالجار والإحسان إليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٣٩) عن عبد العزيز بن عبد الصمد العمي. وأحمد (٥/١٤٩) قال: حدثنا عبد العزيز بن عبد الصمد. وفي (٥/١٥٦) قال: حدثنا بهز. قال: حدثنا حماد بن سلمة. وفي (٥/١٦١) قال: حدثنا محمد بن جعفر وحجاج. قالا: حدثنا شعبة. وفي (٥/١٧١) قال: حدثنا يحيى ابن سعيد، عن شعبة. والدارمي (٢٠٨٥) قال: أخبرنا أبو نعيم. قال: حدثنا شعبة. والبخاري في «الأدب المفرد» (١١٣) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله. قال: أخبرنا شعبة. وفي (١١٤) قال: حدثنا الحميدي. قال: حدثنا أبو عبد الصمد العمي. ومسلم (٨/٣٧) قال: حدثنا أبو كامل الجحدري وإسحاق بن إبراهيم. قال أبو كامل: حدثنا. وقال إسحاق: أخبرنا عبد العزيز بن عبد الصمد العمي. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن إدريس. قال: أخبرنا شعبة (ح) وحدثنا أبو كريب. قال: حدثنا ابن إدريس. قال: أخبرنا شعبة. وابن ماجة (٣٣٦٢) قال: حدثنا محمد ابن بشار. قال: حدثنا عثمان بن عمر. قال: حدثنا أبو عامر الخزاز. والنسائي في الكبرى «تحفة الأشراف» (٩/١١٩٥١) عن محمد بن بشار، عن غندر، عن شعبة. وعن سويد بن نصر، عن عبد الله ابن المبارك، عن شعبة.\nثلاثتهم - عبد العزيز أبو عبد الصمد، وحماد بن سلمة، وشعبة - عن أبي عمران الجوني، عن عبد الله ابن الصامت، فذكره.\nوبلفظ:\n«لا يحقرن أحدكم شيئا من المعروف، وإن لم يجد فليلق أخاه بوجه طلق، وإن اشتريت لحما، أو طبخت قدرا، فأكثر مرقته، واغرف لجارك منه» .\nأخرجه الترمذي (١٨٣٣) قال: حدثنا الحسين بن علي بن الأسود البغدادي. قال: حدثنا عمرو بن محمد العنقزي. قال: حدثنا إسرائيل. عن صالح بن رستم أبي عامر الخزاز، عن أبي عمران الجوني، عن عبد الله بن الصامت فذكره.","vol":"6","page":640},{"text":"٤٩٢٣ - (خ د) عائشة - ﵂ -: قالت: «قلتُ: يا رسولَ الله إِن لي جَارَينِ، فإِلى أيِّهما أُهدِي؟ قال: إِلى أقربِهما منكِ بابًا» . أخرجه البخاري، وأبو داود (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٧٤ في الأدب، باب حق الجوار في قرب الأبواب، وفي الشفعة، باب أي الجوار أقرب، وفي الهبة، باب بمن يبدأ بالهدية، وأبو داود رقم (٥١٥٥) في الأدب، باب حق الجوار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/١٧٥) قال: حدثنا محمد بن جعفر وحجاج. (ح) وحدثنا روح. وفي (٦/١٨٧) قال: حدثنا وكيع. وفي (٦/١٩٣) قال: حدثنا يحيى. وفي (٦/٢٣٩) قال: حدثنا يزيد. والبخاري (٣/١١٥) و(٨/١٣) وفي «الأدب المفرد» (١٠٧) قال: حدثنا حجاج بن منهال. وفي (٣/١١٥) قال: حدثني علي بن عبد الله. قال: حدثنا شبابة. وفي (٣/٢٠٨) . وفي «الأدب المفرد» (١٠٨) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر.\nسبعتهم - محمد بن جعفر، وحجاج بن منهال، وروح بن عبادة، ووكيع، ويحيى بن سعيد، ويزيد بن هارون، وشبابة بن سوار - عن شعبة بن الحجاج.\n٢ - وأخرجه أبو داود (٥١٥٥) قال: حدثنا مسدد وسعيد بن منصور، أن الحارث بن عبيد حدثهم.\nكلاهما - شعبة، والحارث - عن أبي عمران الجوني، عن طلحة بن عبد الله، فذكره.\n(*) في رواية حجاج ويحيى عن شعبة، ورواية الحارث بن عبيد: «عن طلحة» ولم ينسبوه. وفي رواية محمد بن جعفر: «عن طلحة بن عبد الله رجل من بني تيم بن مرة» . وفي رواية روح: «عن طلحة رجل من قريش من بني تيم بن مرة» . وفي رواية وكيع: «عن رجل من قريش يقال له: طلحة» . وفي رواية يزيد: «عن طلحة رجل من قريش» .","vol":"6","page":640},{"text":"٤٩٢٤ - (خ م ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «يا نساءَ المؤمناتِ، لا تَحْقِرنَّ جَارَة لجارتها، ولو فِرْسِنَ شَاة» .\nأخرجه البخاري ومسلم.\nوفي رواية الترمذي: أَنَّ رسولَ اللهِ - ﷺ- قال: «تَهَادَوْا، فإن الهَدِيَّةَ تُذْهِبُ وَحَرَ الصَّدْرِ، ولا تحْقِرَنَّ جَارَة لجارتها ولو شِقّ فِرْسِن شاة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فِرْسِن شاة) الفِرْسِن: خف البعير، وقد استعير للشاة، فسمي ظِلْفُها فِرْسِنًا، لأنه للشاة بمنزلة الخُفّ للبعير.\n(وَحَرُ الصدر): غِشُّه وبلابله ووساوسه وغِلُّه، وقيل: الوَحَر: أشد الغضب، وقيل: الحقد.\n_________\n(١) رواه البخاري ١٠ / ٣٧٢ في الأدب، باب لا تحقرن جارة لجارتها، وفي الهبة في فاتحته، ومسلم رقم (١٠٣٠) في الزكاة، باب الحث على الصدقة ولو بقليل، والترمذي رقم (٢١٣١) في الولاء والهبة، باب في حث النبي ﷺ على التهادي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٤) قال: حدثنا أبو كامل. قال: حدثنا ليث. وفي (٢/٣٠٧) قال: حدثنا هاشم، قال: حدثنا ليث. وفي (٢/٤٣٢) قال: حدثنا يحيى، عن ابن أبي ذئب. وفي (٢/٤٣٢ و٤٩٣) قال: حدثنا حجاج، قال: حدثنا ليث. وفي (٢/٥٠٦) قال: حدثنا يزيد، قال: أخبرنا ابن أبي ذئب. والبخاري (٣/٢٠١) قال: حدثنا عاصم بن علي، قال: حدثنا ابن أبي ذئب. وفي (٨/١٢) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث. وفي «الأدب المفرد» (١٢٣) قال: حدثنا آدم. قال: حدثنا ابن أبي ذئب. ومسلم (٣/٩٣) قال: حدثنا يحيى بن يحيى، قال: أخبرنا الليث بن سعد (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا الليث.\nكلاهما - ليث بن سعد، وابن أبي ذئب - عن سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.\n- ورواية الترمذي:\nأخرجها أحمد (٢/٤٠٥) قال: حدثنا خلف. والترمذي (٢١٣٠) قال: حدثنا أزهر بن مروان البصري، قال: حدثنا محمد بن سواء.\nكلاهما - خلف، ومحمد بن سواء - قالا: حدثنا أبو معشر، عن سعيد، فذكره.\nوقال الترمذي: وهذا حديث غريب من هذا الوجه، وأبو معشر اسمه نجيح مولى بني هاشم، وقد تكلم فيه بعض أهل العلم من قبل حفظه.","vol":"6","page":641},{"text":"٤٩٢٥ - (خ م ط د ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يمنعْ أحدُكم جَارَهُ أن يَغْرِزَ خشبة في جداره، قال: ثم يقول أبو هريرة: مالي أراكم عنها معرضين؟ والله لأرْمِيَنَّ بها بين أكتافِكم» .\nأخرجه البخاري، ومسلم، والموطأ. ⦗٦٤٢⦘\nوفي رواية الترمذي: «فلما حَدَّثَ أبو هريرةَ طَأْطَؤوا رؤوسَهم، فقال: مالي أراكم معرضين؟ ... الحديث» .\nوفي رواية أبي داود قال: قال رسول الله - ﷺ-: «إِذا استأْذن أحدُكم جَارَه أن يغَرِزَ خشبة في داره فلا يمنعْه، فَنَكَسُوا رُؤوسَهم، فقال: مالي أراكم أَعرضتُم عنها؟ لأُلْقِيَنَّها بين أكتافكم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أكْتَافكم) من رواه بالتاء أراد: لما أعرضوا عنها قال: «لأرْمِيَنَّ بها بين أكتافكم» يعني: أنها إذا كانت على ظهورهم لا يقدرون يعرضون عنها، لأنهم حاملوها، فهي معهم لا تفارقهم.\nومن رواه بالنون أراد: جمع كَنَف، وهو الناحية، يعني أنه يجعلها بين ظهورهم، فكلما مروا بأفنيتهم رأوها فلا يقدرون أن ينسوها.\n_________\n(١) رواه البخاري ٥ / ٧٩ و٨٠ في المظالم، باب لا يمنع جار جاره أن يغرز خشبة في جداره، ومسلم رقم (١٦٠٩) في المساقاة، باب غرز الخشب في جدار الجار، والموطأ ٢ / ٧٤٥ في الأقضية، باب القضاء في المرفق، وأبو داود رقم (٣٦٣٤) في الأقضية، باب أبواب من القضاء، والترمذي رقم (١٣٥٣) في الأحكام، باب ما جاء في الرجل يضع على حائط جاره خشبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٧٧) قال: حدثنا سفيان. وأحمد (٢/٢٣٠) قال: حدثنا إسماعيل. وفي (٢/٣٢٧) قال: حدثنا عبد الصمد. قال: حدثنا حماد. والبخاري (٧/١٤٥) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان.\nثلاثتهم - سفيان، وإسماعيل، وحماد - عن أيوب، عن عكرمة، فذكره.\nوبنحوه:\nأخرجه أحمد (٢/٤٤٧) قال: حدثنا وكيع، قال: حدثنا منصور بن دينار، عن أبي عكرمة المخزومي، فذكره.\nوالرواية الثانية:\n١- أخرجها مالك «الموطأ» صفحة (٤٦٤) . والحميدي (١٠٧٦) قال: حدثنا سفيان. وأحمد (٢/٢٤٠) قال: حدثنا سفيان. وفي (٢/٢٧٤) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٣٩٦) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس. وفي (٢/٤٦٣) قال: حدثنا عبد الرحمن. عن مالك. والبخاري (٣/١٧٣) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٥/٥٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا زهير بن حرب، قال: حدثنا سفيان بن عيينة. (ح) وحدثني أبو الطاهر وحرملة بن يحيى. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وأبو داود (٣٦٣٤) قال: حدثنا مسدد وابن أبي خلف. قالا: حدثنا سفيان. وابن ماجة (٢٣٣٥) قال: حدثنا هشام بن عمار ومحمد بن الصباح. قالا: حدثنا سفيان بن عيينة. والترمذي (١٣٥٣) قال: حدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان بن عيينة.\nخمستهم - مالك، وسفيان، ومعمر، وأبو أويس عبد الله بن عبد الله، ويونس - عن الزهري.\n٢- وأخرجه أحمد (٢/٣٩٦) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس. قال: حدثنا عبد الله بن الفضل وأبو الزناد.\nثلاثتهم - الزهري، وعبد الله بن الفضل، وأبو الزناد - عن الأعرج، فذكره.","vol":"6","page":641},{"text":"٤٩٢٦ - (د) سمرة بن جندب - ﵁ -: قال: «كان له عَضُد نَخْل في حائط رجل من الأنصار، قال: ومع الرَّجُلِ أهلُه، فكان سَمُرَةُ يَدْخُلُ إِلى نخله فيتأذّى به، [وَيشُقُّ عليه]، فطلب إِليه أن يبيعَهُ، فأبى، فطلب ⦗٦٤٣⦘ إليه أن يُناقِلهُ، فأبى، فأتى صاحبُ الحائط رسولَ الله - ﷺ-، فذكر ذلك له، فطلبَ إِليه رسولُ الله - ﷺ- أن يبيعَهُ، فأبى، فطلب إِليه أن يُناقِلَهُ، فأبى، فقال: فَهَبْهُ له، ولك كذا وكذا أجرًا، أمرًا رَغَّبهُ فيه، فأبى، فقال: أنت مُضَارّ، وقال رسولُ الله - ﷺ- للأَنصاريِّ: اذهب فاقلعْ نَخْلَهُ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عضد نخل) أراد بالعَضُد: طريقةً من النخل، لأنه إذا صار للنخلة جِذع يتناول منه فهو عَضِيد، وجمعه عُضْدان، قال الخطابي: الذي جاء في رواية أبي داود «عضد» وإنما هو «عَضِيد» وذكر معناه كما سبق.\n(مُضارّ): الذي يضر رفيقه وشريكه وجاره.\n_________\n(١) رقم (٣٦٣٦) في الأقضية، باب أبواب من القضاء، من حديث أبي جعفر الباقر محمد بن علي، عن سمرة، وفيه انقطاع، فإن أبا جعفر لم يسمع من سمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٣٦) قال: حدثنا سليمان بن داود العتكي. قال: حدثنا حماد، قال: حدثنا واصل مولى أبي عيينة، قال: سمعت أبا جعفر، محمد بن علي، فذكره.","vol":"6","page":642},{"text":"٤٩٢٧ - (ط) يحيى المازني: «أن الضَّحاكَ بنَ خليفةَ سَاقَ خليجًا له من العُرَيض، فأراد أن يَمُرَّ به في أرض محمدِ بنِ مَسْلمةَ، فمنعه فقال له: لِمَ تَمنعُني، ولك فيه منفعة، تشرب فيه أولًا وآخرًا، ولا يضُرُّك؟ فأبى [محمد] فكلَّم الضَّحَاكُ فيه عمرَ بنَ الخطَّابِ، فدعا عمرُ بن الخطاب محمَّدَ بنَ مَسْلمةَ، فأمره أَن يُخَلِّيَ سَبيلَهُ، فقال محمد: لا والله، فقال عمرُ: لِمَ تمنعُ أخاك ما ينفعُهُ، ولا يضرُّكَ؟ ⦗٦٤٤⦘ فقال: لا والله، فقال له عمرُ: والله لَيَمُرَّنَّ به ولو على بطنك، ففعل الضَّحَّاكُ» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خليجًا من العُرَيْض) الخليج: النهر يؤخذ من النهر الكبير. و«العُرَيْض»: بضم العين المهملة وفتح الراء وسكون الياء موضع معروف من نواحي المدينة.\n_________\n(١) ٢ / ٧٤٦ في الأقضية، باب القضاء في المرفق، ورجال إسناده ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (١٥٠٢) عن عمرو بن يحيى المازني، عن أبيه، فذكره.","vol":"6","page":643},{"text":"٤٩٢٨ - (ط) يحيى المازني: قال: «كان في حائط جَدِّه رَبيع - يعني: ساقيةً- لابن عوف، فأراد ابنُ عوف أن يُحَوِّلَهُ إِلى ناحية من الحائط هي أقربُ إِلى أرضِهِ، فمنعهُ صاحبُ الحائط، فكلَّم عبدُ الرحمن عمرَ، فقضى لعبد الرحمن بتحويله» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٤٦ في الأقضية، باب القضاء في المرفق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (١٥٠٣) عن عمرو بن يحيى المازني، عن أبيه، فذكره.","vol":"6","page":644},{"text":"٤٩٢٩ - (ط) يحيى المازني: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا ضَرَرَ ولا ضِرَارَ - وروي: ولا إِضْرَارَ» . أخرجه الموطأ (١) . ⦗٦٤٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا ضَرَر ولا ضِرَار) الضَرَر: المَضرة، والضِّرار: المضارَّة، وقيل لمالك بن أنس - ﵀ - ما «الضَّرر والضِّرار»؟ فقال: «ما أضرَّ بالناس في طريق أو بيع أو غير ذلك، قال: ومثل هؤلاء: الذين يطلبون العلم، فيضُرُّ بعضهم بعضًا، حتى يمنعني ذلك أن أجيبَهم» .\n_________\n(١) ٢ / ٧٤٥ مرسلًا في الأقضية، باب القضاء في المرفق، قال ابن عبد البر: لم يختلف عن مالك في إرسال هذا الحديث، قال: ولا يسند من وجه صحيح، ورواه أيضًا ابن ماجة من حديث عبادة بن الصامت، وفيه انقطاع، ومن حديث ابن عباس وفيه جابر الجعفي، وهو ضعيف، ورواه الدارقطني والحاكم والبيهقي من حديث أبي سعيد الخدري، وقال الحاكم: صحيح الإسناد على شرط مسلم، وقال البيهقي: تفرد به عثمان عن الدراوردي، وخرجه الطبراني من وجهين ضعيفين عن عائشة وجابر ﵄، وخرجه الدارقطني من حديث أبي هريرة، قال النووي في \" الأربعين \": وله طرق يقوي بعضها بعضًا، وهو كما قال، وقد استدل ⦗٦٤٥⦘ الإمام أحمد بهذا الحديث، وقال أبو عمرو بن الصلاح: هذا الحديث أسنده الدارقطني من وجوه ومجموعها يقوي الحديث ويحسنه، وقد تقبله جماهير أهل العلم واحتجوا به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (١٥٠٠) عن عمرو بن يحيى المازني، عن أبيه، فذكره. وقال الزرقاني في «شرح الموطأ» (٤/٤٠): لا خلاف عن مالك في إرسال هذا الحديث كما في «التمهيد»، ورواه الدراوردي عن عمرو بن يحيى عن أبيه، عن أبي سعيد الخدري موصولا بزيادة. أخرجه الدارقطني والبيهقي وابن عبد البر والحاكم، ورواه أحمد برجال ثقات، وابن ماجة من حديث ابن عباس وعبادة بن الصامت، وأخرجه ابن أبي شيبة وغيره من وجه آخر أقوى منه. وقال النووي: حديث حسن وله طرق يقوي بعضها بعضا، وقال العلائي: له شواهد وطرق يرتقي بمجموعها إلى درجة الصحة.\nوالشاهدان اللذان ذكرهما وهما بلفظ:\n«لا ضرر ولا ضرار، وللرجل أن يجعل خشبة في حائط جاره، والطريق الميتاء سبعة أذرع» . عن ابن عباس.\n١ - أخرجه أحمد (١/٢٢٥) (٢٣٠٧) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٢٣٣٧) قال: حدثنا حرملة بن يحيى، قال: حدثنا عبد الله بن وهب.\nكلاهما - قتيبة، وابن وهب - عن ابن لهيعة، عن أبي الأسود.\n٢ - وأخرجه أحمد (١/٣١٣) (٢٨٦٧) . وابن ماجة (٢٣٤١) قال: حدثنا محمد بن يحيى.\nكلاهما - أحمد، ومحمد بن يحيى - قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن جابر الجعفي.\nكلاهما - أبو الأسود، وجابر - عن عكرمة، فذكره.\n(*) لفظ رواية قتيبة: «لا يمنع أحدكم أخاه مرفقه أن يضعه على جداره..» .\n(*) ولفظ رواية ابن وهب: «لا يمنع أحدكم جاره، أن يغرز خشبة على جداره» .\n(*) ورواية محمد بن يحيى مختصرة على: «لا ضرر ولا ضرار» .\nوالشاهد الثاني جزء من حديث طويل عن عبادة بن الصامت:\nأخرجه ابن ماجة «مقطعا» في (٢٢١٣ و٢٣٤٠ و٢٤٨٣ و٢٤٨٨ و٢٦٤٣ و٢٦٧٥) قال: حدثنا عبد ربه بن خالد النميري أبو المغلس. وعبد الله بن أحمد في زياداته على مسند أبيه (٥/٣٢٦) قال: حدثنا أبو كامل الجحدري. وفي (٥/٣٢٧) قال: حدثنا الصلت بن مسعود.\nثلاثتهم - عبد ربه، وأبو كامل، والصلت - عن الفضيل بن سليمان، عن موسى بن عقبة، قال: حدثني إسحاق بن يحيى بن الوليد، فذكره.","vol":"6","page":644},{"text":"٤٩٣٠ - (د ت) أبو صرمة بن قيس الأنصاري المازني: عن النبيِّ - ﷺ- قال: «من ضارَّ أضرَّ اللهُ به، ومن شاقَّ شقَّ اللهُ عليه» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شاقّ) المشاققة: المنازعة والمخالفة، وأصله: أن كل واحد من الخصمين يأخذ شِقًّا: أي جانبًا.\n_________\n(١) رواه أبو داود رقم (٣٦٣٥) في الأقضية، باب أبواب من القضاء، ورواه أيضًا الترمذي رقم (١٩٤١) في البر والصلة، باب ما جاء في الخيانة والغش، وابن ماجة رقم (٢٣٤٢) في الأحكام، باب من بنى في حقه ما يضر بجاره، وقال الترمذي: هذا حديث حسن غريب، وقال: وفي الباب عن أبي بكر الصديق ﵁، أقول: وفي سنده لؤلؤة مولاة الأنصار، وهي مجهولة، وهو جزء من حديث رواه الدارقطني والحاكم والبيهقي، من حديث أبي سعيد الخدري، وقال الحاكم: صحيح الإسناد على شرط مسلم، وقال البيهقي: تفرد به عثمان عن الداروردي.\nأقول: وهو حديث حسن يشهد له معنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٥٣) قال: حدثنا قتيبة بن سعيد. وأبو داود (٣٦٣٥) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٢٣٤٢) قال: حدثنا محمد بن رمح. والترمذي (١٩٤٠) قال: حدثنا قتيبة.\nكلاهما - قتيبة بن سعيد، ومحمد بن رمح - عن الليث بن سعد، عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، عن لؤلؤة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"6","page":645},{"text":"<span data-type=\"title\" id=toc-1000>الفصل الخامس عشر: في الهجران والقطيعة</span>\n٤٩٣١ - (خ م ط د ت) أبو أيوب - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يَحِلُّ لمسلم أن يهجرَ أخاه فوقَ ثلاث ليال، يلتقيان، فيُعرِضُ هذا، ويُعرضُ هذا، وخيرُهما الذي يبدأُ بالسلام» . أخرجه الجماعة إِلا النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يهجر) الهجر: القطيعة والصدّ.\n_________\n(١) رواه البخاري ١٠ / ٤١٣ في الأدب، باب الهجرة، وفي الاستئذان، باب السلام للمعرفة وغير المعرفة، ومسلم رقم (٢٥٦٠) في البر، باب تحريم الهجر فوق ثلاث، والموطأ ٢ / ٩٠٦ و٩٠٧ في حسن الخلق، باب ما جاء في المهاجرة، وأبو داود رقم (٤٩١١) في الأدب، باب فيمن يهجر أخاه المسلم، والترمذي رقم (١٩٣٣) في البر والصلة، باب ما جاء في كراهية الهجر للمسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في «الموطأ» (٥٦٥) . والبخاري (٨/٢٦) قال: حدثنا عبد الله بن يوسف. وفي «الأدب المفرد» (٤٠٦) قال: حدثنا إسماعيل. وفي (٩٨٥) قال: حدثنا عبد الله بن يوسف. والقعنبي. ومسلم (٨/٩) قال: حدثنا يحيى بن يحيى. وأبو داود (٤٩١١) قال: حدثنا عبد الله بن مسلمة.\nأربعتهم - عبد الله بن يوسف، وإسماعيل، وعبد الله بن مسلمة القعنبي، ويحيى - عن مالك.\n٢ - وأخرجه أحمد (٥/٤٢٢) قال: حدثنا روح، قال: حدثنا مالك، وصالح.\n٣ - وأخرجه الحميدي (٣٧٧) . وأحمد (٥/٤١٦) . والبخاري (٨/٦٥) قال: حدثنا علي بن عبد الله. ومسلم (٨/٩) قال: حدثنا قتيبة بن سعيد، وأبو بكر بن أبي شيبة، وزهير بن حرب. والترمذي (١٩٣٢) قال: حدثنا ابن أبي عمر (ح) وحدثنا سعيد بن عبد الرحمن.\nثمانيتهم - الحميدي، وأحمد، وعلي، وقتيبة، وابن أبي شيبة، وزهير، وابن أبي عمر، وسعيد - قالوا: حدثنا سفيان.\n٤- وأخرجه أحمد (٥/٤٢١) . وعبد بن حميد (٢٢٣) . ومسلم (٨/٩) قال: حدثنا إسحاق بن إبراهيم الحنظلي. ومحمد بن رافع، وعبد بن حميد.\nأربعتهم - أحمد، وعبد، والحنظلي، وابن رافع - عن عبد الرزاق، قال: أخبرنا معمر.\n٥- وأخرجه البخاري في «الأدب المفرد» (٣٩٩) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث. ومسلم (٨/٩) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب. كلاهما - الليث، وابن وهب - عن يونس.\n٦- وأخرجه مسلم (٨/٩) قال: حدثنا حاجب بن الوليد، قال: حدثنا محمد بن حرب، عن الزبيدي.\nستتهم - مالك، وصالح، وسفيان، ومعمر، ويونس، والزبيدي - عن ابن شهاب، عن عطاء بن يزيد، فذكره.","vol":"6","page":646},{"text":"٤٩٣٢ - (م) عبد الله بن عمر - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يَحِلُّ للمؤمن أن يهجرَ أخاه فوقَ ثلاثة أيام» .\nأخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٦١) في البر والصلة، باب تحريم الهجر فوق ثلاث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في «الأدب» (٨: ٣) عن محمد بن رافع، عن ابن أبي فديك، عن الضحاك بن عثمان بن عبد الله بن خالد بن حزام الحزامي، عن نافع، فذكره. «تحفة الأشراف» (٦/١٠٥) .","vol":"6","page":646},{"text":"٤٩٣٣ - (د) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «لا يَحِلُّ لمؤمن أن يهجرَ مؤمنًا فوقَ ثلاث، فإن مرَّت به ثلاث فَلْيَلْقَهُ ⦗٦٤٧⦘ ولْيُسلِّمْ عليه، فإن ردَّ عليه، فقد اشتركا في الأجر، وإِن لم يردَّ عليه فقد باءَ بالإثم» .\nأخرجه أبو داود (١) .\nوله في أخرى قال: «لا يَحِلُّ لمسلم أن يهجرَ أخاه فوقَ ثلاث، فمن هجرَ فوقَ ثلاث [فمات] دخلَ النَّارَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (باء بالإثم) أي: رجع به واحتمله.\n_________\n(١) رقم (٤٩١٢) في الأدب، باب فيمن يهجر أخاه المسلم، وفي سنده هلال بن أبي هلال المدني، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ولكن يشهد له الحديث الذي بعده، فهو حديث حسن، وقد صحح إسناده الحافظ في \" الفتح \" ١٠ / ٤١٣.\n(٢) رقم (٤٩١٤) في الأدب، باب فيمن يهجر أخاه المسلم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٩٢) قال: حدثنا حسين. قال: حدثنا شيبان. وفي (٢/٤٥٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وأبو داود (٤٩١٤) قال: حدثنا محمد بن الصباح البزاز. قال: حدثنا يزيد بن هارون. قال: أخبرنا سفيان الثوري. والنسائي في «الكبرى / الورقة ١٢٣ - ب» قال: أخبرنا محمد بن رافع، قال: حدثنا شبابة. قال: حدثنا شعبة.\nثلاثتهم - شيبان، وشعبة، وسفيان الثوري - عن منصور، عن أبي حازم، فذكره.\n(*) في رواية شيبان: قال: «عن أبي هريرة. وأحسبه ذكره عن النبي -ﷺ-» . وفي رواية محمد بن جعفر، عن شعبة: «عن أبي حازم - يحدث عن أبي هريرة - قال شعبة: رفعه مرة، ثم لم يرفعه بعد» .","vol":"6","page":646},{"text":"٤٩٣٤ - (د) عائشة - ﵂: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يكونُ لمسلم أن يهجرَ مسلمًا فوقَ ثلاثة، فإِذا لَقِيَهُ سلَّم عليه ثلاث مرات، كلُّ ذلك لا يردُّ عليه، فقد باء بإثمه» .\nأخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩١٣) في الأدب، باب فيمن يهجر أخاه المسلم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩١٣) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن خالد بن عثمة، قال: حدثنا عبد الله بن المنيب - يعني المدني - قال: أخبرني هشام بن عروة، عن عروة، فذكره.","vol":"6","page":647},{"text":"٤٩٣٥ - (د) أبو خراش السلمي - ﵁ -: أنه سمعَ رسولَ الله - ﷺ- يقول: «من هَجَرَ أخاه سنة، فهو كسَفْكِ دَمِهِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩١٥) في الأدب، باب فيمن يهجر أخاه المسلم، وفي سنده الوليد بن أبي الوليد، وهو لين الحديث، كما قال الحافظ في \" التقريب \"، ورواه أيضًا البخاري في \" الأدب المفرد \" رقم (٤٠٤)، باب من هجر أخاه سنة، والحاكم ٤ / ١٦٣ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٢٠) . والبخاري في «الأدب المفرد» (٤٠٤) قالا - أحمد والبخاري -: حدثنا عبد الله بن يزيد. وأبو داود (٤٩١٥) قال: حدثنا ابن السرح، قال: حدثنا ابن وهب.\nكلاهما - ابن يزيد، وابن وهب - عن حيوة بن شريح، قال: حدثني الوليد بن أبي الوليد المدني، عن عمران بن أبي أنس، فذكره.\n* وأخرجه البخاري في «الأدب المفرد» (٤٠٥) قال: حدثنا ابن أبي مريم، قال: أخبرنا يحيى بن أيوب، قال: حدثني الوليد بن أبي الوليد المدني، أن عمران بن أبي أنس حدثه، أن رجلا من أسلم من أصحاب النبي -ﷺ- حدثه، عن النبي -ﷺ- قال:\n«هجرة المؤمن سنة كدمه» .وفي المجلس محمد بن المنكدر، وعبد الله بن أبي عتاب، فقالا: قد سمعنا هذا عنه.","vol":"6","page":647},{"text":"٤٩٣٦ - (م ط د ت) أبو هريرة - ﵁ -: رفعه مرة، قال: «تُعرْض الأعمالُ في كل خميس واثنين، فيغفرُ الله ﷿ في ذلك اليوم لكلِّ امرئ لا يُشْرِكُ بالله شيئًا، إِلا امرءًا كانت بينه وبين أخيه شَحْنَاءُ، فيقول: اتركوا هذين حتى يصطلحا» .\nوفي رواية عن النبيِّ - ﷺ- قال: «تُعْرَضُ الأعمالُ في كلِّ جمعة مرتين ... وذكر نحوه» .\nوفي أخرى: «اتركوا هذين - أو ارْكُوا هذين - حتى يفيئا» .\nوفي أخرى: أَنَّ رسولَ اللهِ - ﷺ- قال: «تُفْتَحُ أبوابُ الجَنَّةِ يومَ الاثنين والخميس، فَيُغْفَرُ لكلِّ عبد لا يُشْرِكُ بالله شيئًا، إِلا رجلًا كان بينه وبين أخيه شَحْنَاءُ، فيقول: أنظِروا هذين حتى يصطلحا، أنظروا هذين حتى يصطلحا، أنظروا هذين حتى يصطلحا» .\nوفي أخرى: «إِلا المتهاجِرَيْن» .\nوفي أخرى: «إِلا المهتَجِرَيْن» .\nأخرجه مسلم، وأخرج الموطأ الرواية الثانيةَ موقوفة، والثالثةَ مرفوعة، وأخرج أبو داود الثالثةَ.\nوأخرج الترمذي الثالثة، وقال فيها: «فَيُغْفَرُ فيهما لمن لا يُشْرِكُ بالله شيئًا إِلا المهتَجِرَيْن، يقول: رُدُّوا هذين حتى يصطلحا»، قال: ويروى: ⦗٦٤٩⦘ «رُدُّوا هذين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اركوا هذين): هو من رَكوته أرْكُوه: إذا أخَّرْتَه، أي أخِّرُوهما حتى يصطلحا، وقيل: هو من الرَّكو بمعنى الإصلاح: أي أصلحوا ذات بينهما حتى يقع بينهما الصلح.\n(حتى يفيئا): حتى يرجعا من غضبهما، يقال: فاء يفيء: إذا رجع.\n(أنْظِرُوهما) أنْظَرت الرجل: إذا أخَّرته.\n_________\n(١) رواه مسلم رقم (٢٥٦٥) في البر والصلة، باب النهي عن الشحناء والتهاجر، والموطأ ٢ / ٩٠٨ و٩٠٩ في حسن الخلق، باب ما جاء في المهاجرة، وأبو داود رقم (٤٩١٦) في الأدب، باب فيمن يهجر أخاه المسلم، والترمذي رقم (٢٠٢٤) في البر والصلة، باب ما جاء في المتهاجرين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (١٧٥٢) عن مسلم بن أبي مريم. عن أبي صالح السمان، فذكره.\nورواية «تفتح أبواب الجنة» أخرجها مالك أيضا في «الموطأ» (١٧٥١) عن سهيل بن أبي صالح، عن أبيه، فذكره.\nوكذلك مسلم في «الأدب» (١١: ٢) عن قتيبة، وأحمد بن عبد، والترمذي في «البر والصلة ٧٦» عن قتيبة.\nكلاهما عن عبد العزيز بن محمد الدراوردي، عن سهيل، عن أبيه، فذكره. «تحفة الأشراف» (٩/٤١١) ومسلم في الأدب (١١: ١) عن قتيبة، عن مالك، عن سهيل، عن أبيه، فذكره. «تحفة الأشراف» (٩/٤١٧) .\nوأبو داود في الأدب (٥٥: ٧) عن مسدد، عن أبي عوانة، عن سهيل، عن أبيه، فذكره. «تحفة الأشراف» (٩/٤٢٥) .","vol":"6","page":648},{"text":"٤٩٣٧ - (خ) عوف بن مالك بن الطفيل - ﵀ - (١): وهو ابن أخي عائشةَ زوجِ النبيِّ - ﷺ- لأُمِّها: «أنَّ عائشةَ حدَّثت: أن عبدَ اللهِ بنَ الزُّبَيرِ قال - في بيع أو عطاء أعطتْهُ عائشةُ -: واللهِ لَتَنْتَهِيَنَّ عائشةُ أو لأحجُرَنَّ عليها، قالت: أهو قال هذا؟ قالوا: نعم، قالت: هو لله عليَّ نذر أن لا أكَلِّم ابنَ الزُّبَيْرِ أبدًا، فاستشفع ابنُ الزُّبَيْرِ [إِليها] حين طالت الهِجرةُ، فقالت: لا والله، ⦗٦٥٠⦘ لا أُشفِّعُ فيه أبدًا، ولا أتَحنَّث إِلي نذري، فلما طال ذلك على ابنِ الزُّبَيْرِ كَلَّم المِسْوَرَ بنَ مَخْرَمةَ وعبدَ الرحمن بنَ الأسود بن عبد يَغُوث - وهما من بني زُهرة - وقال لهما: أنشدُكما بالله لما أدْخَلْتُمَاني على عائشةَ، فإِنها لا يَحِلُّ لها أنْ تَنْذُرَ قطيعَتي، فَأقْبَلَ به المِسْوَرُ وعبدُ الرحمن مشتمِلَين بأرديتهما، حتى استأذنا على عائشةَ، فقالا: السلامُ عليكِ ورحمة الله وبركاته، أندخلُ؟ قالت عائشة: ادخلوا، قالوا: كُلُّنا؟ قالت: نعم، ادخلوا كلُّكم، ولا تعلمُ أنَّ معهما ابنَ الزُّبَيْرِ، فلما دخلوا دَخَلَ ابنُ الزُّبَيْرِ الحجابَ، فاعتنق عائشةَ، وجعل يُناشِدها ويَبْكي، وطَفِقَ المِسْوَرُ وعبدُ الرحمن يناشدانها إِلا كلَّمَتْهُ، وَقَبِلَتْ منه، ويقولان: إِنَّ النبيَّ - ﷺ- نهى عما قَدْ عَلِمتِ من الهِجرة، ولا يَحِلُّ لمسلم أن يهجرَ أخاهُ فوقَ ثَلاثِ ليال، فلما أَكثَرُوا على عائشة من التَّذْكِرَةِ والتَّحْرِيجِ، طَفِقَتْ تُذكِّرُهما، وتبكي، وتقول: إِني نذرتُ، والنَّذْرُ شديد، فلم يزالا بها حتى كلَّمتِ ابنَ الزُّبَيْرِ، وأعْتقت في نذرها ذلك أربعين رقبة، وكانت تذكر نذرها بعد ذلك، فتبكي، حتى تَبُلَّ دموعُها خِمَارَها» . أَخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لأحْجُرَنَّ) الحَجْر: المنع، ومنه حَجْر القاضي على السفيه، إذا منعه من التصرف في ماله. ⦗٦٥١⦘\n(قَطِيعتي) القطيعة: الهجران وترك المكالمة.\n(يُنَاشِدُها) ناشدت الرجل: إذا سألته وأقسمت عليه.\n(التَّحريج): التضييق والتأثيم، وذلك أنهما كانا - بتكرار المبالغة في القول والخطاب معها - ضَيَّقَا عليها وجه الاعتذار، وأوقعاها في الإثم بالامتناع من أجابتها.\n_________\n(١) وقد اختلفوا في اسمه، قال الحافظ في \" الفتح \" ١٠ / ٤١٠: قال علي بن المديني: هكذا اختلفوا والصواب عندي، وهو المعروف: عوف بن الحارث بن الطفيل بن سخبرة ... وانظر \" الفتح \".\n(٢) ١٠ / ٤١٠ - ٤١٣ في الأدب، باب الهجرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٢٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. (ح) وحدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. وفي (٤/٣٢٨) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. والبخاري (٨/٢٥) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي «الأدب المفرد» (٣٩٧) قال: حدثنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثنا عبد الرحمن بن خالد.\nأربعتهم - معمر، والأوزاعي، وشعيب، وعبد الرحمن بن خالد - عن الزهري، عن عوف، فذكره.\n(*) في رواية معمر: «عوف بن الحارث وهو ابن أخي عائشة لأمها» .\n(*) وفي رواية الأوزاعي: «الطفيل بن الحارث، وكان رجلا من أزد شنوءة، وكان أخا لعائشة، لأمها أم رومان» .\n(*) وفي رواية شعيب: «عوف بن مالك بن الطفيل. هو ابن الحارث» .","vol":"6","page":649},{"text":"٤٩٣٨ - (خ) عروة بن الزبير: قال: «كان عبدُ الله بنُ الزبير - ﵁ - أحبَ البشر إِلى عائشةَ بعدَ النبيِّ - ﷺ- وأبي بكر، وكان أَبَرَّ الناس بها، وكانت لا تُمسِكُ شيئًا، فما جاءها من رِزْقِ الله تصدَّقت به، فقال ابنُ الزُّبَيْرِ: يَنبغي أن يُؤخَذَ على يَدَيْها، فقالت: أَيؤخَذُ على يَدَيَّ؟ عليَّ نَذْر إِن كَلَّمتُهُ، فاستشفع إِليها برجال من قريش، وبأَخوال رسولِ الله - ﷺ- خاصَّة، فامتنعتْ، فقال له الزُّهريُّون أخوالُ النبيِّ - ﷺ- منهم عبدُ الرحمن بنُ الأسود بن عبد يغوث والمِسْوَرُ بنَ مخرمةَ -: إِذا استأذّنا فاقتحم الحجابَ، ففعل، فأَرسل إِليها بعشرَ رِقَاب فأعتقتْهم، ثم لم تزل تُعتِقُهم حتى بلغتْ أربعين، فقالت: وَدِدتُ أَني جَعَلْتُ حينَ حَلَفْتُ عملًا أعملُه، فَأَفرُغ منه. وفي رواية طرف منه: قال عروةُ: ذهبَ عبدُ الله بنُ الزبير مع أُناس من بني زُهرةَ إِلى عائشةَ، وكانت أرقَّ شيء عليهم لقرابتهم من رسولِ الله - ﷺ-» . [أخرجه البخاري] (١) . ⦗٦٥٢⦘\nأخرج الحميديُّ حديثَ عوفِ بن مالك في «مسند المِسْوَرِ»، وحديثَ عروة في «مسندِ عائشةَ»، فلأَجل ذلك اقتدينا به، وفرَّقنا بينهما، وإِن كانا حديثًا واحدًا.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُؤخَذُ على يديها) أخذت على يد فلان: إذا منعته من التصرف في نفسه وماله.\n(فاقتحم الباب) أي: دخله مُسرعًا من غير إذن.\n_________\n(١) ٦ / ٣٩٠ في الأنبياء، باب مناقب قريش، وفي الأدب، باب الهجرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٥٠٥) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، قال: حدثني أبو الأسود عن عروة بن الزبير، فذكره.","vol":"6","page":651},{"text":"٤٩٣٩ - (د) عائشة - ﵂ -: «أنه اعْتَلَّ بَعير لصَفِيَّةَ بنتِ حُيَيّ، وعند زَينبَ فَضْلُ ظَهْر، فقال رسولُ الله - ﷺ- لزينب: أعطيها بعيرًا، فقالت: أَنا أُعطي تلك اليهوديةَ؟ فغضبَ رسولُ الله - ﷺ-، فهجرها ذا الحِجَّةِ والمحرمَ، وبعضَ صَفر» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَضل ظَهْر) الظهر هاهنا: المركوب.\n_________\n(١) رقم (٤٦٠٢) في السنة، باب ترك السلام على أهل الأهواء، وفي سنده سمية، وهي مجهولة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٣١) قال: حدثنا عفان. وفي (٦/٢٦١) قال: حدثنا يونس.\nكلاهما - عفان، ويونس - قالا: حدثنا حماد - يعني ابن سلمة -، عن ثابت، عن شمسية، فذكرته.\n(*) قال عفان عقب روايته: حدثنيه حماد، عن شمسية، عن النبي -ﷺ-، ثم سمعته بعد يحدثه عن شمسية عن عائشة عن النبي -ﷺ- وقال: بعد في حج أو عمرة، قال: ولا أظنه إلا قال: في حجة الوداع.\nوأخرجه أحمد (٦/٣٣٨) قال: حدثنا عفان. وأبو داود (٤٦٠٢) قال: حدثنا موسى بن إسماعيل.\nكلاهما - عفان، وموسى بن إسماعيل - قالا: حدثنا حماد - يعني ابن سلمة -، عن ثابت البناني، عن سمية، فذكرته.\nوبنحوه من حديث طويل أخرجه أحمد (٦/٣٣٧) قال: حدثنا عبد الرزاق، قال: حدثنا جعفر بن سليمان، عن ثابت، قال: حدثتني شمسية أو سمية، فذكرته.\nقال عبد الرزاق: هو في كتابي «سمية» .","vol":"6","page":652},{"text":"<span data-type=\"title\" id=toc-1001>الفصل السادس عشر: في تتبع العورة وسترها</span>\n٤٩٤٠ - (ت) عبد الله بن عمر - ﵄ -: قال: «صَعِد رسولُ الله - ﷺ- المنبر، فنادى بصوت رفيع، فقال: يا معشرَ مَنْ أسلم بلسانه، ولم يُفْضِ الإِيمانُ إِلى قلبه، لا تُؤذُوا المسلمين، ولا تُعَيِّرُوهم، ولا تَتَّبِعُوا عوراتِهم، فَإِنَّهُ من تَتبَّع عورة أخيه المسلم، تَتبَّع الله عورتَه، ومَن تتبَّع اللهُ عورَتَهُ يَفْضَحْهُ ولو في جوف رَحْلِهِ، قال نافع: ونظر ابنُ عمرَ يومًا إِلى الكعبة، فقال: ما أعْظَمكِ وأَعظمَ حُرمتكِ، والمؤمن أعظمُ حرمة عند الله منكِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٣٣) في البر والصلة، باب ما جاء في تعظيم المؤمن، وإسناده حسن، ورواه أيضًا ابن حبان في \" صحيحه \"، ورواه أبو يعلى بإسناد حسن من حديث البراء، كما في \" الترغيب والترهيب \" للمنذري ٣ / ١٧٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٣٢) قال: حدثنا يحيى بن أكثم، والجارود بن معاذ، قالا: حدثنا الفضل ابن موسى، قال: حدثنا الحسين بن واقد، عن أوفى بن دلهم، عن نافع، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث الحسين بن واقد.","vol":"6","page":653},{"text":"٤٩٤١ - (د) أبو برزة الأسلمي - ﵁ -: قال: قال رسول الله - ﷺ-: «يا معشرَ مَن آمن بلسانه، ولم يدخل الإِيمانُ قَلبَهُ، لا تغتَابُوا المسلمين، ولا تَتَّبِعُوا عوراتِهم، فَإِنَّهُ مَن اتَّبَعَ عَوراتِهم يَتَّبِع اللهُ عورتَهُ، وَمَن يَتَّبِعِ اللهُ عورتَهُ يَفْضَحْه في بيته» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٨٠) في الأدب، باب في الغيبة، ورواه أيضًا أحمد في \" المسند \" ٤ / ٤١٢، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٠) . وأبو داود (٤٨٨٠) قال: حدثنا عثمان بن أبي شيبة.\nكلاهما - أحمد بن حنبل، وعثمان - عن أسود بن عامر شاذان، قال: حدثنا أبو بكر بن عياش. عن الأعمش، عن سعيد بن عبد الله بن جريج، فذكره.\n* أخرجه أحمد (٤/٤٢٤) قال: حدثنا يحيى بن آدم، قال: حدثنا قطبة، عن الأعمش، عن رجل من أهل البصرة، عن أبي برزة الأسلمي، فذكره.","vol":"6","page":653},{"text":"٤٩٤٢ - (د) معاوية بن أبي سفيان - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «إِنَّكَ إِذا اتَّبَعتَ عوراتِ الناس أفسدتَهم، أو كِدْتَ أن تُفْسِدَهم» . قال أبو الدرداء: كلمة سمعها معاويةُ من رسولِ الله - ﷺ- نَفَعَهُ اللهُ بها. أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٨٨) في الأدب، باب في النهي عن التجسس، وإسناده حسن، ورواه أيضًا ابن حبان في \" صحيحه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٨٨) قال: حدثنا عيسى بن محمد الرملي، وابن عوف، قالا: حدثنا الفريابي، عن سفيان، عن ثور، عن راشد بن سعد، فذكره.\nوله شاهد بلفظ:\n«إنك إذا اتبعت الريبة في الناس أفسدتهم» .فإني لا أتبع الريبة فيهم فأفسدهم.\nأخرجه البخاري في «الأدب المفرد» (٢٤٨) قال: حدثنا إسحاق بن العلاء، قال: حدثنا عمرو بن الحارث، قال: حدثني عبد الله بن سالم الأشعري، عن محمد - هو ابن الوليد الزبيدي - عن ابن جابر -وهو يحيى بن جابر - عن عبد الرحمن بن جبير بن نفير حدثه، أن أباه حدثه، فذكره.","vol":"6","page":654},{"text":"٤٩٤٣ - (د) عقبة بن عامر - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «مَن رَأى عورة فستَرَها، كانَ كَمَن أحْيا مَوؤدَة» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَوؤودة) الموؤودة البنت التي كانوا يدفنونها في الجاهلية حيَّة، وجاء النهي عن ذلك.\n_________\n(١) كذا في الأصل: أخرجه أبو داود، وفي المطبوع: أخرجه أبو داود والنسائي، ولم نجده عند النسائي، ولعله في \" الكبرى \"، وهو عند أبي داود رقم (٤٨٩١) في الأدب، باب في الستر عن المسلم، ورواه أيضًا أحمد في \" المسند \" ٤ / ١٤٧ و١٥٣ و١٥٨، وفي سنده أبو الهيثم مولى عقبة ابن عامر واسمه كثير، وهو مجهول، قال الحافظ في \" التهذيب \": قال ابن يونس: حديثه معلول، ومع ذلك فقد صححه الحاكم ٤ / ٣٨٤ ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٥٣) قال: حدثنا هاشم. وأبو داود (٤٨٩٢) قال: حدثنا محمد بن يحيى، قال: حدثنا ابن أبي مريم. والنسائي في الكبرى «تحفة الأشراف» (٩٩٢٤) عن عمرو بن منصور، عن آدم.\nثلاثتهم - هاشم، وابن أبي مريم، وآدم - عن ليث، عن إبراهيم بن نشيط الخولاني، عن كعب بن علقمة، عن أبي الهيثم، عن دخين كاتب عقبة بن عامر، فذكره.\n* أخرجه أحمد (٤/١٤٧) قال: حدثنا حسن، وفي (٤/١٤٧) قال: حدثنا حسن بن موسى، وموسى ابن داود. قالا: حدثنا ابن لهيعة. قال: حدثنا كعب بن علقمة، عن أبي كثير مولى عقبة بن عامر، فذكره.\n* أخرجه أحمد (٤/١٥٨) قال: حدثنا علي بن إسحاق، قال: أخبرنا ابن لهيعة. عن كعب بن علقمة، قال: حدثني مولى لعقبة بن عامر «ولم يسمه» .\n* أخرجه البخاري في «الأدب المفرد» (٧٥٨) قال: حدثنا بشر بن محمد، قال: أخبرنا عبد الله. وأبو داود (٤٨٩١) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا عبد الله بن المبارك. والنسائي في الكبرى «تحفة الأشراف» (٩٩٥٠) عن أبي الطاهر بن السرح ويونس بن عبد الأعلى، كلاهما عن ابن وهب. كلاهما - عبد الله بن المبارك، وابن وهب - عن إبراهيم بن نشيط، عن كعب بن علقمة، عن أبي الهيثم، عن عقبة ابن عامر، فذكره. ليس بين أبي الهيثم وعقبة أحد.\n* أخرجه النسائي في الكبرى «تحفة الأشراف» (٩٩٥١) عن علي بن حجر، عن ابن المبارك، عن إبراهيم ابن نشيط، عن كعب بن علقمة التنوخي، عن عقبة بن عامر، فذكره.","vol":"6","page":654},{"text":"٤٩٤٤ - (م) أبو هريرة - ﵁ -: أن النبيَّ - ﷺ- قال: «لا يَسْتُرُ عبد عبدًا في الدنيا إِلا سَتَرَهُ الله يوم القيامة» . ⦗٦٥٥⦘\nوفي رواية: «لا يَستُر اللهُ على عبد في الدنيا إِلا سترهُ اللهُ يوم القيامة» . أخرجه مسلم (١) .\nوقال الحميديُّ: إِن صح ضبط الراوي، فينبغي أن يُفْرَدَ هذا الحديثُ يعني: الثاني، ويجعلَ حديثًا آخر.\n_________\n(١) رقم (٢٥٩٠) في البر والصلة، باب بشارة من ستر الله تعالى عيبه في الدنيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٨٨) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٢/٤٠٤) قال: حدثنا خلف. قال: حدثنا ابن عياش. ومسلم (٨/٢١) قال: حدثني أمية بن بسطام العيشي. قال: حدثنا يزيد - يعني ابن زريع -. قال: حدثنا روح. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عفان. قال: حدثنا وهيب.\nثلاثتهم - وهيب بن خالد، وإسماعيل بن عياش، وروح بن القاسم - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"6","page":654},{"text":"٤٩٤٥ - (د) زيد بن وهب الجهني: قال: «أُتيَ ابنُ مسعود، فقيل: هذا فلان، تَقْطُرُ لحيته خمرًا، فقال عبد الله: إِنَّا قَدْ نُهينَا عن التجسُسِ: ولكن إِن يَظْهَرْ لنا شيء نأخُذْ به» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٩٠) في الأدب، باب في النهي عن التجسس، وإسناده حسن، ورواه أيضًا الحاكم في \" المستدرك \" ٤ / ٣٧٧ وصححه، وأقره الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٩٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، عن الأعمش، عن زيد بن وهب، فذكره.","vol":"6","page":655},{"text":"٤٩٤٦ - (د) دخين بن عامر الحجري: كاتبُ عقبةَ بنِ عامر، قال: «كان لنا جيران يشربون الخمر، فنهيتُهم فلم ينتهوا، فقلت لعقبةَ بن عامر: إِن جيراننا هؤلاءِ يشربونَ، وإِنِّي نهيتُهُم فلم ينتهوا، وَإِني دَاعٍ لهم الشُّرطَ فقال: دَعْهم، ثم رجعتُ إِلى عقبةَ مرَّة أخرى، فقلتُ: إِن جيراننا قد أَبَوْا أن ينتهوا عن شرب الخمر، وأنا داعٍ لهم الشُّرَط، فقال: ويحك، دعهم، فإني سمعتُ رسولَ الله - ﷺ- يقول: فذكر معنى حديث عقبة بن عامر» (١) . ⦗٦٥٦⦘\nوفي رواية قال: «لا تفعل، ولكن عِظْهمْ وتَهدَّدْهم» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشُّرَط) واحدهم: شُرْطي وشُرَطي، وهم أعوان السلطان الذين ينصبهم لتتبع أحوال الناس وحفظهم، ولإقامة الحدود، وعقاب المسيء. سموا بذلك لأنهم خواصه ومعتمدوه، أو لأن لهم علامات يُعرفون بها، أو لأنهم أُعِدُّوا لذلك.\n_________\n(١) وقد تقدم برقم (٤٩٤٣) .\n(٢) رقم (٤٨٩٢) في الأدب، باب في الستر عن المسلم، وفي سنده أبو الهيثم مولى عقبة بن عامر، واسمه: كثير، وهو مجهول، وقال الحافظ في \" التهذيب \": قال ابن يونس: حديثه معلول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قلت: هو حديث عقبة بن عامر الذي تقدم برقم (٤٩٤٣) .","vol":"6","page":655},{"text":"<span data-type=\"title\" id=toc-1002>الفصل السابع عشر: في الخلوة بالنساء والنظر إليهن</span>، وفيه خمسة فروع\n<span data-type=\"title\" id=toc-1003>الفرع الأول: في الخلوة بهن</span>\n٤٩٤٧ - (خ م ت) عقبة بن عامر - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِيِّاكُم والدخولَ على النساء، فقال رجل من الأنصارِ: أَفرأيتَ الحَمْوَ؟ قال: الحَمْوُ: الموتُ» . أخرجه البخاري، ومسلم، والترمذي. ⦗٦٥٧⦘\nوزاد مسلم قال الليثُ: «الحَمُ: أخو الزوج وأَقاربه، كابن العَمِّ ونحوه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَمُ الموت) الحم: أحد أقارب الزوج، ومعنى قوله: الحم الموت أي فلتمت ولا تفعلن ذلك، فإذا كان رأيه هذا في أبي الزوج، وهو مَحْرَم، فكيف بالغريب؟ وقيل: هذه كلمة تقولها العرب، كما تقول: الأسد الموت، أي: لقاؤه مثل الموت، وكما تقول: السلطان النار، فمعنى قوله: «الحَمُ الموت»، أن خلوة الحَمُ معها، أشد من خلوة غيره من البُعداء، لأنه ربما حَسَّن لها أشياء، وحملها على أمور تَثْقُل على الزوج، من التماس ما ليس في وسعه، أو سوء عشرة أو غير ذلك، فلهذا قال: هو الموت، ولأن الزوج قد لا يُؤثِر أن يطلع الحَمُ على باطن حاله، وإذا رأى زوجته ربما أفشت إليه ذلك.\n_________\n(١) رواه البخاري ٩ / ٢٩٠ في النكاح، باب لا يخلون رجل بامرأة إلا ذو محرم والدخول على المغيبة، ومسلم رقم (٢١٧٢) في السلام، باب تحريم الخلوة بالأجنبية والدخول عليها، والترمذي رقم (١١٧١) في الرضاع، باب ما جاء في كراهية الدخول على المغيبات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٤٩) قال: حدثنا حجاج، قال: أخبرنا ليث. وفي (٤/١٥٣) قال: حدثنا هاشم، قال: حدثنا ليث. والدارمي (١٦٤٥) قال: أخبرنا يحيى بن بسسطام، قال: حدثنا ليث بن سعد. والبخاري (٧/٤٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. ومسلم (٧/٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح، قال: أخبرنا ليث. وفي (٧/٧) قال: وحدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب، عن عمرو بن الحارث، والليث بن سعد، وحيوة بن شريح، وغيرهم. والترمذي (١١٧١) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي في الكبرى «تحفة الأشراف» (٩٩٥٨) عن قتيبة، عن الليث.\nجميعهم - ليث بن سعد، وعمرو بن الحارث، وحيوة بن شريح - عن يزيد بن أبي حبيب، عن أبي الخير مرثد بن عبد الله اليزني، فذكره.\n(*) أخرجه مسلم (٧/٧) قال: وحدثني أبو الطاهر، قال: أخبرنا ابن وهب، قال: وسمعت الليث بن سعد يقول: الحمو أخو الزوج وما أشبهه من أقارب الزوج، ابن العم ونحوه.","vol":"6","page":656},{"text":"٤٩٤٨ - (م) جابر بن عبد الله - ﵄ -: قال: قال رسول الله - ﷺ-: «أَلا لا يَبِيتَنَّ رجل عند امرأة ثَيِّب، إِلا أن يكونَ ناكحًا، أو تكونَ ذاتَ محرم» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢١٧١) في السلام، باب تحريم الخلوة بالأجنبية والدخول عليها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه عبد بن حميد (١٠٧٣) قال: حدثني ابن أبي شيبة. ومسلم (٧/٧) قال: حدثنا يحيى بن يحيى، وعلي بن حجر. (ح) وحدثنا محمد بن الصباح، وزهير بن حرب. والنسائي في الكبرى «تحفة الأشراف» (٢٩٩٠) عن علي بن حجر.\nخمستهم - ابن أبي شيبة، ويحيى بن يحيى، وابن حجر، وابن الصباح، وزهير - عن هشيم، قال: أخبرنا أبو الزبير، فذكره.","vol":"6","page":657},{"text":"٤٩٤٩ - (خ م) عبد الله بن عباس - ﵄ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «لا يَخْلُوَنَّ أحدُكم بامرأة إِلا مع ذي محرم، فقام رجل، فقال: يا رسولَ الله، إِن امرأتي خرجتْ حاجَّة، وإِني اكْتُتِبْتُ في غزاةِ جيش كذا وكذا؟ قال: ارجع فحُجَّ مع امرأتِكَ» . أَخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٩ / ٢٩٠ في النكاح، باب لا يخلون رجل بامرأة إلا ذو محرم، وفي الحج، باب حج النساء، وفي الجهاد، باب من اكتتب في جيش فخرجت امرأته حاجة وكان له عذر هل يؤذن له، وباب كتابة الإمام الناس، ومسلم رقم (١٣٤١) في الحج، باب سفر المرأة مع محرم إلى حج وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٦٨) . وأحمد (١/٢٢٢) (١٩٣٤) قالا: حدثنا سفيان. وأحمد (١/٣٤٦) (٣٢٣١) قال: حدثنا يحيى، عن ابن جريج. وفي (١/٣٤٦) (٣٢٣٢) قال: حدثنا روح، قال: حدثنا ابن جريج. والبخاري (٣/٢٤) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. وفي (٤/٧٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا سفيان. وفي (٤/٨٧) قال: حدثنا أبو نعيم، قال: حدثنا سفيان، عن ابن جريج. وفي (٧/٤٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٤/١٠٤) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، كلاهما عن سفيان. (ح) وحدثناه أبو الربيع الزهراني، قال: حدثنا حماد. (ح) وحدثنا ابن أبي عمر، قال: حدثنا هشام - يعني ابن سليمان - المخزومي، عن ابن جريج. وابن ماجة (٢٩٠٠) قال: حدثنا هشام بن عمار، قال: حدثنا شعيب بن إسحاق، قال: حدثنا ابن جريج. والنسائي في الكبرى «تحفة الأشراف» (١٥١٦) عن قتيبة، عن سفيان. وابن خزيمة (٢٥٢٩) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا سفيان. وفي (٢٥٣٠) قال: حدثنا عبد الجبار، قال: حدثنا سفيان.\nثلاثتهم - سفيان بن عيينة، وابن جريج، وحماد بن زيد - عن عمرو بن دينار، عن أبي معبد، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"6","page":658},{"text":"٤٩٥٠ - (م) عبد الله بن عمرو بن العاص - ﵄ -: «أن نفرًا من بني هاشم دخلوا على أسماءَ بنتِ عُمَيْس، فدخل أبو بكر - وهي يومئذ تحته -[فرآهم]، فكره ذلك، فذكره لرسول الله - ﷺ-، قال: ولم أرَ إِلا خيرًا، فقال رسولُ الله - ﷺ-: إِنَّ الله قد برَّأها من ذلك، ثم قام رسولُ الله - ﷺ- على المنبر فقال: لا يدخلنَّ رجل بعد يومي هذا على مُغِيبَة إِلا ومعه رجل أو اثنان» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُغِيبَة) امرأة مُغيبة: إذا كان زوجها غائبًا.\n_________\n(١) رقم (٢١٧٣) في السلام، باب تحريم الخلوة بالأجنبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٧١) (٦٥٩٥) قال: حدثنا هارون بن معروف، ومعاوية بن عمرو، قالا: حدثنا ابن وهب، قال: حدثني عمرو. وفي (٢/١٨٦) (٦٧٤٤) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. وفي (٢/٢١٣) (٦٩٩٥) قال: حدثنا إبراهيم بن إسحاق، قال: حدثنا عبد الله بن المبارك، عن ليث بن سعد، قال: حدثني جعفر بن ربيعة. ومسلم (٧/٧و٨) قال: حدثنا هارون بن معروف، قال: حدثنا عبد الله بن وهب، قال: أخبرني عمرو. (ح) وحدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب، عن عمرو بن الحارث. والنسائي في فضائل الصحابة (٢٨٤) قال: أخبرنا الربيع بن سليمان، قال: سمعت شعيب بن الليث، عن أبيه، عن جعفر بن ربيعة. وفي «الكبرى» الورقة (١٢٤-ب) قال: أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: حدثني عمرو بن الحارث.\nثلاثتهم - عمرو بن الحارث، وعبد الله بن لهيعة، وجعفر - عن بكر بن سوادة، عن عبد الرحمن بن جبير، فذكره.","vol":"6","page":658},{"text":"٤٩٥١ - (ت) مولى عمرو بن العاص: «أَن عمرو بن العاص - رضي ⦗٦٥٩⦘ الله عنه - أَرسله إِلى عليّ يسْتأذِنُهُ على أسماءَ بنتِ عُمَيْس، فأذن له، حتى إِذا فَرَغَ من حاجته سأل المولى عَمرو بن العاص عن ذلك؟ فقال: إِنَّ رسولَ الله - ﷺ- نهانا أن ندخلَ على النساءِ بغير إِذن أزواجهن» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٨٠) في الأدب، باب ما جاء في النهي عن الدخول على النساء، وإسناده حسن، ورواه أيضًا أحمد في \" المسند \"، وقال الترمذي: هذا حديث حسن صحيح، وقال: وفي الباب عن عقبة ابن عامر، وعبد الله بن عمرو، وجابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٩٧) قال: حدثنا بهز. وفي (٤/٢٠٣) قال: حدثنا محمد بن جعفر. والترمذي (٢٧٧٩) قال: حدثنا سويد، قال: حدثنا عبد الله.\nثلاثتهم - بهز، وابن جعفر، وعبد الله بن المبارك - عن شعبة، عن الحكم، قال: سمعت ذكوان أباصالح، يحدث عن مولى لعمرو بن العاص، فذكره.\n* أخرجه أحمد (٤/١٩٦) قال: حدثنا يحيى بن سعيد. وفي (٤/٢٠٥) قال: حدثنا أبو معاوية.\nكلاهما - يحيى، وأبو معاوية - عن الأعمش، قال: سمعت أبا صالح، عن عمرو بن العاص. قال: نهانا رسول الله -ﷺ- أن ندخل على المغيبات. ليس فيه «مولى عمرو» .\n(*) وفي رواية أبي معاوية: «استأذن عمرو بن العاص على فاطمة..» فذكر نحوه.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":658},{"text":"٤٩٥٢ - (م د) أنس بن مالك - ﵁ -: «أن امرأة كان في عقلها شيء، فقالت: يا رسول الله، إِن لي إِليكَ حاجة، فقال: يا أمَّ فلان انْظُري إِلى أيِّ السِّككِ شِئْتِ، حتى أقْضِيَ لكِ حاجتكِ، فَخَلا مَعها في بعض الطرق (١)، حتى فرغت من حَاجتها» . أخرجه مسلم، وأبو داود.\nوفي أخرى لأبي داود قال: «جاءتِ امرأة إلى رسولِ الله - ﷺ- فقالت: يا رسولَ الله، إِن لي إِليكَ حاجة، فقال لها: يا أمَّ فلان، اجلسي في أيِّ نواحي السِّككِ شِئْتِ حتى أجلسَ إِليكِ، قال: فجلستْ، فجلس النبي - ﷺ- إِليها، حتى قضى (٢) حاجتَها» (٣) .\n_________\n(١) أي: وقف معها في طريق مسلوك ليقضي حاجتها ويفتيها في الخلوة.\n(٢) في نسخ أبو داود المطبوعة: حتى قضت حاجتها.\n(٣) رواه مسلم رقم (٢٣٢٦) في الفضائل، باب قرب النبي ﷺ من الناس وتبركهم به، وأبو داود رقم (٤٨١٨) و(٤٨١٩) في الأدب، باب في الجلوس في الطرقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٨٥) قال: حدثنا عفان. وعبد بن حميد (١٣٤٩) قال: حدثني سليمان بن حرب. ومسلم (٧/٧٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. وأبو داود (٤٨١٩) قال: حدثنا عفان بن أبي شيبة، قال: حدثنا يزيد بن هارون.\nثلاثتهم - عفان، وسليمان، ويزيد - عن حماد بن سلمة، عن ثابت، فذكره.\nوالرواية الثانية: أخرجها أحمد (٣/٩٨) قال: حدثنا هشيم. وفي (٣/١١٩) قال: حدثنا مروان بن معاوية. وفي (٣/٢١٤) قال: حدثنا عبد الله بن بكر السهمي. وأبو داود (٤٨١٨) قال: حدثنا محمد بن عيسى، وكثير بن عبيد، قالا: حدثنا مروان بن معاوية. والترمذي في «الشمائل» (٣٣١) قال: حدثنا علي بن حجر، قال: أنبأنا سويد بن عبد العزيز.\nأربعتهم - هشيم، ومروان، والسهمي، وسويد - عن حميد، فذكره.","vol":"6","page":659},{"text":"<span data-type=\"title\" id=toc-1004>الفرع الثاني: في النظر إليهن</span>\n٤٩٥٣ - (م ت د) جرير بن عبد الله البجلي - ﵁ -: قال: «سألتُ رسولَ الله - ﷺ- عن نَظْرَةِ الفُجَاءَةِ (١)؟ فقال: اصْرِفْ بَصَرَكَ» . أخرجه مسلم، والترمذي، وأبو داود (٢) .\n_________\n(١) يقال: الفجأة بفتح الفاء وإسكان الجيم والقصر، والفجاءة بضم الفاء وفتح الجيم والمد.\n(٢) رواه مسلم رقم (٢١٥٩) في الآداب، باب نظر الفجأة، وأبو داود رقم (٢١٤٨) في النكاح، باب ما يؤمر من غض البصر، والترمذي رقم (٢٧٧٧) في الأدب، باب ما جاء في نظر الفجأة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٥٨) قال: حدثنا إسماعيل. وفي (٤/٣٦١) قال: حدثنا هشيم. والدارمي (٢٦٤٦) قال: حدثنا محمد بن يوسف. وأبو نعيم. عن سفيان. ومسلم (٦/١٨١) قال: حدثني قتيبة بن سعيد، قال: حدثنا يزيد بن زريع. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية. (ح) وحدثني زهير بن حرب، قال: حدثنا هشيم. وفي (٦/١٨٢) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الأعلى. وقال إسحاق: أخبرنا وكيع، قال: حدثنا سفيان. وأبوداود (٢١٤٨) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. والترمذي (٢٧٧٦) قال: حدثنا أحمد ابن منيع، قال: حدثنا هشيم. والنسائي في الكبرى «تحفة الأشراف» (٣٢٣٧) عن عمران بن موسى، عن عبد الوارث.\nستتهم - إسماعيل، وهشيم، وسفيان، ويزيد، وعبد الأعلى، وعبد الوارث - عن يونس بن عبيد، عن عمرو بن سعيد، عن أبي زرعة، فذكره.","vol":"6","page":660},{"text":"٤٩٥٤ - (ت د) بريدة - ﵁ -: قال: قال رسول الله - ﷺ- لعليِّ: «يا عليُّ لا تُتْبِعِ النَّظْرَةَ النَّظْرَةَ، فَإِنَّ لكَ الأُولَى، وليست لكَ الثانيةُ (١)» . أخرجه الترمذي، وأبو داود (٢) .\n_________\n(١) في نسخ أبو داود والترمذي المطبوعة: وليست لك الآخرة.\n(٢) رواه الترمذي رقم (٢٧٧٧) في الأدب، باب ما جاء في نظر الفجأة، وأبو داود رقم (٢١٤٩) في النكاح، باب ما يؤمر من غض البصر، ورواه أيضًا أحمد في \" المسند \" ٥ / ٣٥٣ و٣٥٧، وأبو داود والدارمي من طريق شريك القاضي، وهو سيء الحفظ، لكنه توبع عند الحاكم ٣ / ١٢٣، وأحمد في \" المسند \" رقم (١٣٦٩) و(١٣٧٣)، وفيه عنعنة ابن إسحاق، لكن الحديث حسن بهذه الطريق، ويشهد له أيضًا معنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٥/٣٥١) قال: حدثنا وكيع. وفي (٥/٣٥٣) قال: حدثنا هاشم بن القاسم. وأبوداود (٢١٤٩) قال: حدثنا إسماعيل بن موسى الفزاري. والترمذي (٢٧٧٧) قال: حدثنا علي بن حجر.\nخمستهم - وكيع، وهاشم، وأحمد بن عبد الملك، وإسماعيل، وعلي - عن شريك، عن أبي ربيعة الإيادي.\n٢ - وأخرجه أحمد (٥/٣٥٧) قال: حدثنا أحمد بن عبد الملك، قال: حدثنا شريك، عن أبي إسحاق، وأبي ربيعة الإيادي.\nكلاهما - أبو ربيعة، وأبو إسحاق - عن ابن بريدة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث شريك.","vol":"6","page":660},{"text":"٤٩٥٥ - (د) أنس بن مالك - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- أَتى فاطمةَ ابنتَهُ بعبد قد وَهَبَه لها، قال: «وعلى فاطمةَ ثوب إِذا قَنَّعَتْ به ⦗٦٦١⦘ رأسَها لم يَبْلُغْ رجليها، وإِذا غَطَّتْ به رجليها لم يبلغْ رأسَها» فلما رأى رسولُ الله - ﷺ- ما تَلْقَى، قال: «إِنه ليس عليكِ بَأْس، إِنَّمَا هو أبوكِ وغُلامُكِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٠٦) في اللباس، باب في العبد ينظر إلى شعر مولاته، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٠٦) قال: حدثنا محمد بن عيسى، قال: حدثنا أبو جميع سالم بن دينار، عن ثابت، فذكره.","vol":"6","page":660},{"text":"<span data-type=\"title\" id=toc-1005>الفرع الثالث: في المخنَّثِين</span>\n٤٩٥٦ - (خ م ط د) أم سلمة - ﵂ -: «أن النبيَّ - ﷺ- كان عندها، وفي البيت مُخَنَّث، فقال لعبد الله بن أبي أُمَيَّةَ - أخي أمِّ سلمةَ -: يا عبدَ الله، إِنْ فتحَ اللهُ لكم غدًا الطائفَ فإِني أَدُلُّكَ على ابنةِ غَيْلانَ فإِنها تُقْبِل بأربع، وتُدْبِر بثمان، فقال النبيُّ - ﷺ-: لا يَدْخُلَنّ هؤلاءِ عليكم» .\nقال ابن جريج: المخنَّث: هِيت (١) . أخرجه البخاري، ومسلم، والموطأ، وأبو داود.\nوقال أبو داود: «أخْرِجوهم من بيوتكم» (٢) . ⦗٦٦٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُقْبِل بأربع) قوله تقبل بأربع: أي أن لها في بطنها أربع عُكَن، فهي تُقْبِل إذا أقبلت بها.\n(وتُدْبِر بثمان) أراد بالثمان، أطراف العُكَن الأربع من الجانبين، وذلك صفة لها بالسِّمَن.\n_________\n(١) أي: اسمه هيت، بكسر الهاء وسكون الياء، وضبطه بعضهم بفتح الهاء.\n(٢) رواه البخاري ٨ / ٣٥ و٣٦ في المغازي، باب غزوة الطائف، وفي النكاح، باب ما ينهى من دخول المتشبهين بالنساء على المرأة، وفي اللباس، باب إخراج المتشبهين بالنساء من البيوت، ومسلم رقم (٢١٨٠) في السلام، باب منع المخنث من الدخول على النساء الأجانب، والموطأ ٢ / ٧٦٧ في الوصية، باب ما جاء في المؤنث من الرجال ومن أحق بالولد، وأبو داود رقم (٤٩٢٩) في الأدب، باب في الحكم في المخنثين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٩٧) قال: حدثنا سفيان. وأحمد (٦/٢٩٠) قال: حدثنا أبو معاوية. وفي (٦/٣١٨) قال: حدثنا وكيع (ح) وابن نمير. والبخاري (٥/١٩٨) قال: حدثنا الحميدي. سمع سفيان (ح) وحدثنا محمود. قال: حدثنا أبو أسامة. وفي (٧/٤٨) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا عبدة. وفي (٧/٢٠٥) قال: حدثنا مالك بن إسماعيل. قال: حدثنا زهير. ومسلم (٧/١٠) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا جرير. (ح) وحدثنا أبو كريب. قال: حدثنا أبو معاوية. (ح) وحدثنا أبو كريب أيضا. قال: حدثنا ابن نمير. وأبو داود (٤٩٢٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. وابن ماجة (١٩٠٢ و٢٦١٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. والنسائي في الكبرى «تحفة الأشراف» (١٣/١٨٢٦٣) عن محمد بن آدم، عن عبدة. (ح) وعن أحمد بن حرب الطائي، عن أبي معاوية.\nثمانيتهم - سفيان، وأبو معاوية، ووكيع، وعبد الله بن نمير، وأبو أسامة، وعبدة، وزهير بن معاوية، وجرير - عن هشام بن عروة، عن أبيه، عن زينب بنت أبي سلمة، فذكرته.\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (١٣/١٨٢٦٣) عن الحارث بن مسكين، عن ابن القاسم، عن مالك، عن هشام بن عروة، عن أبيه، أن مخنثا كان عند أم سلمة. مرسل.","vol":"6","page":661},{"text":"٤٩٥٧ - (م د) عائشة - ﵂ -: قالت: «كان يدخل على أزواجِ النبيِّ - ﷺ- مُخَنَّث، وكانوا يَعُدُّونه من غيرِ أُولي الإِرْبَةِ، فدخلَ رسولُ الله - ﷺ- يومًا وهو عند بعض نسائه، وهو يَنْعَتُ امرأة، قال: إِذا أقبلتْ أقبلتْ بأربع، وإِذا أدْبَرْتْ أدبرتْ بثمان، فقال النبيُّ - ﷺ-: أَلا أرى هذا يعرِف ما هاهنا، لا يدخلنَّ عليكنَّ، فَحجَبُوهُ» . أخرجه مسلم.\nوزاد أبو داود في رواية: «وأخرجه فكان بالبيداءِ، يدخل كلَّ جُمُعَة، فَيَسْتَطْعِمُ» .\nوفي أخرى: «فقيل: يا رسولَ الله، إِنَّهُ إِذا يَموتُ من الجوع، فأَذِنَ لَهُ أَن يَدْخُلَ كُلَّ جُمُعَة مرتين فيسأَلَ ثم يرجعَ» (١) . ⦗٦٦٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإرْبَة) الحاجة، والمراد بها هاهنا: حاجة النكاح.\n_________\n(١) رواه مسلم رقم (٢١٨١) في السلام، باب منع المخنث من الدخول على النساء الأجانب، وأبو داود رقم (٤١٠٧) و(٤١٠٨) و(٤١٠٩) و(٤١١٠) في اللباس، باب في قوله تعالى: ﴿غير أولي الإربة﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٥٢) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري. ومسلم (٧/١١) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق، عن معمر، عن الزهري. وأبو داود (٤١٠٧) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد بن ثور، عن معمر، عن الزهري وهشام بن عروة. وفي (٤١٠٨) قال: حدثنا محمد بن داود بن سفيان. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري. وفي (٤١٠٩) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب. وفي (٤١١٠) قال: حدثنا محمود بن خالد. قال: حدثنا عمر، عن الأوزاعي، عن الزهري. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٦٣٤) عن محمد بن يحيى بن عبد الله، عن عبد الرزاق، عن معمر، عن الزهري. (ح) وعن نوح بن حبيب، عن إبراهيم بن خالد، عن رباح بن زيد، عن معمر، عن الزهري.\nكلاهما - الزهري، وهشام - عن عروة بن الزبير، فذكره.","vol":"6","page":662},{"text":"٤٩٥٨ - (خ ت د) عبد الله بن عباس - ﵄ -: قال: «لَعَن رسولُ الله - ﷺ- المُخَنَّثِينَ من الرجال، والمُتَرَجِّلاتِ من النِّساء، وقال: أخرجُوهم من بيوتكم، فأخرج رسولُ الله - ﷺ- فلانة، وأخرج عمرُ فلانًا» .\nوفي رواية قال: «لعن رسولُ الله - ﷺ- المتَشَبِّهِينَ من الرجال بالنِّساء، والمتَشَبِّهَاتِ من النِّساءِ بالرِّجال» .\nأخرجه البخاري، والترمذي، وأبو داود، وانتهى حديث الترمذي في الأولى عند قوله: «النساء» .\nوعند أبي داود بعد قوله: «بيوتكم»: «وأخرجوا فلانًا وفلانًا - يعني: المخَنَّثين» (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٨٠ في اللباس، باب إخراج المتشبهين بالنساء من البيوت، وفي المحاربين، باب نفي أهل المعاصي والمخنثين، وأبو داود رقم (٤٩٣٠) في الأدب، باب في الحكم في المخنثين، والترمذي رقم (٢٧٨٥) و(٢٧٨٦) في الأدب، باب ما جاء في المتشبهات بالرجال من النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢٢٥) (١٩٨٢) قال: حدثنا إسماعيل، قال: أخبرنا هشام الدستوائي. وفي (١/٢٢٧) (٢٠٠٦) قال: حدثنا يحيى، عن هشام. وفي (١/٢٣٧) (٢١٢٣) قال: حدثني يزيد، قال: أخبرنا هشام. والدارمي (٢٦٥٢) قال: أخبرنا يزيد بن هارون، ووهب بن جرير، قالا: حدثنا هشام، هو الدستوائي. والبخاري (٧/٢٠٥) قال: حدثنا معاذ بن فضالة، قال: حدثنا هشام. وفي (٨/٢١٢) . وأبو داود (٤٩٣٠) قالا: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام. والنسائي في الكبرى «تحفة الأشراف» (٦٢٤٠) عن محمد بن صدران، عن بشر بن المفضل، عن هشام. (ح) وعن إسحاق بن منصور، عن النضر بن شميل، وعبد الصمد، ووهب بن جرير، وأبي داود، عن هشام. (ح) وعن ابن مثنى، عن الوليد، عن الأوزاعي.\nكلاهما - هشام، والأوزاعي - عن يحيى بن أبي كثير.\n٢ - وأخرجه أحمد (١/٣٣٩) (٣١٥١) قال: حدثنا محمد بن جعفر، وحجاج، قالا: حدثنا شعبة. والبخاري (٧/٢٠٥) قال: حدثنا محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. وأبو داود (٤٠٩٧) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة. وابن ماجة (١٩٠٤) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا خالد بن الحارث، قال: حدثنا شعبة. والترمذي (٢٧٨٤) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الطيالسي، قال: حدثنا شعبة، وهمام. كلاهما - شعبة، وهمام - عن قتادة.\n٣ - وأخرجه أحمد (١/٢٥١) (٢٢٦٣) و(١/٣٣٠) (٣٠٦٠) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا ابن لهيعة، عن أبي الأسود.\n٤ - وأخرجه أحمد (١/٢٥٤) (٢٢٩١) قال: حدثنا خلف بن الوليد، قال: حدثنا خالد، عن يزيد بن أبي زياد.\n٥ - وأخرجه أحمد (١/٣٦٥) (٣٤٥٨) . والترمذي (٢٧٨٥) قال: حدثنا الحسن بن علي الخلال. كلاهما- أحمد، والحسن بن علي - قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن يحيى بن أبي كثير، وأيوب.\nخمستهم - يحيى بن أبي كثير، وقتادة، وأبو الأسود، ويزيد، وأيوب - عن عكرمة، فذكره.\n(*) لفظ رواية قتادة، وأبي الأسود: «لعن رسول الله -ﷺ- المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال» . زاد أبو الأسود في أوله «لعن الواصلة والموصولة» .\n(*) لفظ رواية معمر: «لعن رسول الله -ﷺ- المخنثين من الرجال، والمترجلات من النساء» .","vol":"6","page":663},{"text":"<span data-type=\"title\" id=toc-1006>الفرع الرابع: في نظر المرأة إلى الأعمى</span>\n٤٩٥٩ - (ت د) أم سلمة - ﵂ -: قالت: «كنتُ عند ⦗٦٦٤⦘ رسولِ الله - ﷺ-، وعنده ميمونةُ بنتُ الحارث، فأقبل ابنُ أمِّ مكتوم - وذلك بعد أن أُمِرْنا بالحجاب - فدخل علينا، فقال: احْتَجِبا منه، فقلنا: يا رسولَ الله، أَلَيْسَ هو أعمى لا يُبْصِرُنَا، ولا يَعْرِفُنَا؟ قال: أَفَعَمياوَانِ أنتما؟ أَلَسْتُمَا تُبْصِرَانِهِ؟» . أخرجه الترمذي، وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٤١١٢) في اللباس، باب في قوله ﷿: ﴿وقل للمؤمنات يغضضن من أبصارهن﴾، والترمذي رقم (٢٧٧٩) في الأدب، باب ما جاء في احتجاب النساء من الرجال، وفي سنده نبهان مولى أم سلمة، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وقال الحافظ في \" الفتح \" ٩ / ٢٩٤ بعد ذكر هذا الحديث: أخرجه أصحاب السنن من رواية الزهري عن نبهان مولى أم سلمة عنها، وإسناده قوي، وأكثر ما علل به انفراد الزهري بالرواية عن نبهان، وليست بعلة قادحة، فإن من يعرفه الزهري ويصفه بأنه مكاتب أم سلمة، ولم يجرحه أحد، لا ترد روايته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (٦/٢٩٦) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا عبد الله بن المبارك، عن يونس بن يزيد. وأبو داود (٤١١٢) قال: حدثنا محمد بن العلاء، قال: حدثنا ابن المبارك، عن يونس، والترمذي (٢٧٧٨) قال: حدثنا سويد. قال: حدثنا عبد الله. قال: أخبرنا يونس بن يزيد. والنسائي في الكبرى «تحفة الأشراف» (١٣/١٨٢٢٢) عن يونس بن عبد الأعلى، عن ابن وهب، عن يونس. (ح) وعن عبد الرحمن بن عبد الله بن عبد الحكم، عن سعيد بن أبي مريم، عن نافع ابن يزيد، عن عقيل.\nكلاهما - يونس بن يزيد، وعقيل - عن ابن شهاب الزهري، عن نبهان مولى أم سلمة أنه أخبره، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"6","page":663},{"text":"<span data-type=\"title\" id=toc-1007>الفرع الخامس: في المشي مع النساء في الطريق</span>\n٤٩٦٠ - (د) أبو أُسيد [مالك بن ربيعة]- ﵁ -: سمعَ رسولَ الله - ﷺ- يقول وهو خارج من المسجد، وقد اختلط الرجال مع النِّساءِ في الطريق: «استَأْخِرْنَ، فليس لَكُنَّ أن تَحقُقْنَ (١) الطَّرِيق، عَليكُنَّ بحافَّاتِ الطَّريق فكانت المرأة تَلصَقُ بالجدار، حتى إِنَّ ثَوبَها ليتعلقُ بالجدارِ مِن لُصُوقِها بهِ» .\nأخرجه أبو داود (٢) .\n_________\n(١) أي تذهبين في حاق الطريق، وهو الوسط.\n(٢) رقم (٥٢٧٢) في الأدب، باب في مشي النساء مع الرجال في الطريق، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٥٢٧٢) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز - يعني ابن محمد - عن أبي اليمان، عن شداد بن أبي عمرو بن حماس، عن أبيه، عن حمزة بن أبي أسيد الأنصاري، فذكره.\nقلت: فيه شداد بن أبي عمرو بن حماس، قال عنه الحافظ في «التهذيب» (٤/٣١٨): ذكره ابن حبان في الثقات، روى له أبو داود حديثا واحدا، وقال الدارقطني في «العلل»: لا يعرف فيمن يروي عنه الحديث. وأبو معروف، وقال الذهبي: لا يعرف هو ولا الراوي عنه.","vol":"6","page":664},{"text":"٤٩٦١ - () أنس بن مالك - ﵁ -: «أَنَّ رسولَ الله - ﷺ- كان يمشيِ في طَريق وأَمَامَهُ امرأة، فقال لها: تَنَحِّي عن الطريق، فقالت: الطريقُ واسع، فقال رسولُ الله - ﷺ-: دَعُوها فإنها جَبَّارة» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، ولم أقف عليه.","vol":"6","page":665},{"text":"٤٩٦٢ - (د) عبد الله بن عمر - ﵄ -: قال: «نهى رسول الله - ﷺ- أن يمشيَ الرَّجُلُ بين المرأتين» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٧٣) في الأدب، باب في مشي النساء مع الرجال، وفي سنده داود بن أبي صالح الليثي المدني، قال الحافظ في \" التهذيب \": قال البخاري: لا يتابع عليه ولا يعرف إلا به، وقال أبو زرعة: لا يعرف إلا في حديث واحد، وهو حديث منكر، وقال أبو حاتم: مجهول حدث بحديث منكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٥٢٧٣) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا أبوقتيبة سلم بن قتيبة، عن داود بن أبي صالح، عن نافع، فذكره.\nقلت: فيه داود بن أبي صالح قال عنه الحافظ في «التهذيب» (٣/١٨٨) قال البخاري: لا يتابع عليه، ولا يعرف إلا به «أي الحديث المذكور» وقال أبو زرعة: لا أعرفه إلا في حديث واحد، وهو حديث منكر. وقال أبو حاتم: مجهول حدثه بحديث مجهول، وقال ابن حبان: يروي الموضوعات عن الثقات حتى كأنه يتعمد.","vol":"6","page":665},{"text":"٤٩٦٣ - (ت) عبد الله بن مسعود - ﵁ -: أن النبيَّ - ﷺ- قال: «المرأةُ عورة، فَإِذا خَرَجَتْ اسْتَشْرَفَهَا الشيطانُ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المرأة عورة) العورة: كل ما يُسْتَحْيَى منه إذا ظهر، والمرأة عورة، لأنها إذا ظهرت يستحيى منها.\n(استشرفها) استشرفت الشيء: إذا اطَّلعت عليه.\n_________\n(١) رقم (١١٧٣) في الرضاع، باب رقم (١٨)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٧٣) قال: حدثنا محمد بن بشار، قال: حدثنا عمرو بن عاصم، قال: حدثنا همام. وابن خزيمة (١٦٨٥) قال: حدثنا أبو موسى، قال: حدثنا عمرو بن عاصم، قال: حدثنا همام. وفي (١٦٨٧) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن عثمان - يعني الدمشقي - قال: حدثنا سعيد بن بشير.\nكلاهما - همام، وسعيد بن بشير - عن قتادة، عن مورق، عن أبي الأحوص، فذكره.\n* أخرجه ابن خزيمة (١٦٨٦) قال: حدثنا أحمد بن المقدام، قال: حدثنا المعتمر، قال: سمعت أبي يحدث، عن قتادة، عن أبي الأحوص، فذكره. «ليس فيه مورق» .\n(*) قال أبو بكر بن خزيمة: شككت في صحته، لأني لا أقف على سماع قتادة، هذا الخبر، من مورق.\n(*) قال الترمذي: هذا حديث حسن غريب.","vol":"6","page":665},{"text":"٤٩٦٤ - (م) أنس بن مالك - ﵁ -: «أن النبيَّ - ﷺ- كانَ مَعَ إِحْدَى نسائِهِ، فمرَّ به رجل، فدَعَاهُ، وقال: هذه زوجتي، فقال: ⦗٦٦٦⦘ يا رسولَ الله، مَن كنتُ أظُنُّ بهِ فلم أَكُن أَظُنُّ بكَ، فقال رسولُ الله - ﷺ-: إِن الشيطانَ يجري مِن ابنِ آدَمَ مَجْرى الدَّمِ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢١٧٤) في السلام، باب بيان أنه يستحب لمن رؤي خاليًا بامرأة وكانت زوجته أو محرمًا له أن يقول: هذه فلانة ليدفع ظن السوء به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٥) قال: حدثنا يزيد بن هارون. وفي (٣/١٥٦) قال: حدثنا سريج، ويونس بن محمد. وفي (٣/٢٨٥) قال: حدثنا عفان. والبخاري في «الأدب المفرد» (١٢٨٨) . وأبو داود (٤٧١٩) قالا: حدثنا موسى بن إسماعيل. ومسلم (٧/٨) قال: حدثنا عبد الله بن مسلمة بن قعنب.\nستتهم - يزيد، وسريج، ويونس، وعفان، وموسى، والقعنبي - عن حماد بن سلمة، عن ثابت، فذكره.","vol":"6","page":665},{"text":"<span data-type=\"title\" id=toc-1008>الفصل الثامن عشر: في أحاديث متفرقة</span>\n<span data-type=\"title\" id=toc-1009>إجابة النداء</span>\n٤٩٦٥ - (د) أبو ذر الغفاري - ﵁ -: قال: قال لي رسولُ الله - ﷺ-: «أبا ذر! قُلْتُ: لَبَّيْكَ وسَعْدَيكَ يا رسولَ الله، وأنا فِدَاؤكَ» .\nأخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٢٦) في الأدب، باب في الرجل يقول: جعلني الله فداك، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٢٦) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. (ح) وحدثنا مسلم. قال: حدثنا هشام.\nكلاهما - حماد بن سلمة، وهشام الدستوائي - عن حماد بن أبي سليمان، عن زيد بن وهب، فذكره.\nقلت: فيه حماد بن أبي سليمان، قال عنه الحافظ في «التقريب»: صدوق لا يعتبر بحديثه.","vol":"6","page":666},{"text":"<span data-type=\"title\" id=toc-1010>من يصاحب</span>\n٤٩٦٦ - (د ت) أبو سعيد الخدري - ﵁ -: قال: قال رسول الله - ﷺ-: «لا تُصَاحِبْ إِلا مُؤْمِنًا، ولا يأكُلْ طَعَامَكَ إِلا تَقِيّ» . أَخرجه أبو داود، والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٤٨٣٢) في الأدب، باب من يؤمر أن يجالس، والترمذي رقم (٢٣٩٧) في الزهد، باب ما جاء في صحبة المؤمن، وإسناده حسن، ورواه أيضًا أحمد وابن حبان في \" صحيحيهما \" والحاكم، وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٨) قال: حدثنا أبو عبد الرحمن. والدارمي (٢٠٦٣) قال: أخبرنا عبد الله ابن يزيد المقرئ. وأبو داود (٤٨٣٢) قال: حدثنا عمرو بن عون، قال: أخبرنا ابن المبارك. والترمذي (٢٣٩٥) قال: حدثنا سويد بن نصر، قال: أخبرنا ابن المبارك.\nكلاهما - عبد الله بن يزيد أبو عبد الرحمن المقرئ، وابن المبارك - عن حيوة بن شريح، عن سالم بن غيلان، عن الوليد بن قيس، عن أبي سعيد، أو عن أبي الهيثم، فذكره.\nوقال الترمذي: هذا حديث حسن إنما نعرفه من هذا الوجه.","vol":"6","page":666},{"text":"٤٩٦٧ - (د ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «المرءُ على دِين خليله، فلينظرْ أحدُكُم مَن يُخَالِلْ» . أخرجه أبو داود، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خليله) الخليل: الصديق، الخُلَّة - بالضم - الصداقة.\n_________\n(١) رواه أبو داود رقم (٤٨٣٣) في الأدب، باب من يؤمر أن يجالس، والترمذي رقم (٢٣٩٧) في الزهد، باب رقم (٤٥)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٣٠٣) قال: حدثنا عبد الرحمن ومؤمل. وفي (٢/٣٣٤) قال: حدثنا أبو عامر. وعبد بن حميد (١٤٣١) قال: حدثنا عبد الملك بن عمرو وسليمان بن داود. وأبو داود (٤٨٣٣) قال: حدثنا ابن بشار. قال: حدثنا أبو عامر وأبو داود. والترمذي (٢٣٧٨) قال: حدثنا محمد ابن بشار. قال: حدثنا أبو عامر وأبو داود.\nأربعتهم - عبد الرحمن، ومؤمل، وأبو عامر عبد الملك بن عمرو، وسليمان بن داود أبو داود - عن زهير ابن محمد. قال: حدثني موسى بن وردان، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"6","page":667},{"text":"٤٩٦٨ - (ت د) سمرة بن جندب - ﵁ -: قال: «أَمَا بعدُ، فإِن رسولَ الله - ﷺ- قال: مَنْ جَامَعَ المُشْرِكَ وسكنَ معه فَإِنَّهُ مثْلُهُ» .\nوفي رواية قال: «لا تُساكِنوا المشركين، ولا تجامِعُوهم، فَمَن ساكَنَهُم أو جَامَعَهُم فهو منهم» . أخرج الثانية الترمذي (١)، والأولى ذكرها رزين (٢) .\n_________\n(١) رقم (١٦٠٥) في السير، باب ما جاء في كراهية المقام بين أظهر المشركين، ولم يذكر سنده، وهو بمعنى حديث أبي داود الذي بعده.\n(٢) كذا في الأصل والمطبوع، وقد رواه أبو داود رقم (٢٧٨٧) في الجهاد، باب في الإقامة بأرض الشرك، وإسناده ضعيف، وله شاهد عند الترمذي رقم (١٦٠٥) في السير، وأبي داود رقم (٢٦٤٥) في الجهاد، من حديث إسماعيل بن أبي خالد عن قيس بن أبي حازم عن جرير بن عبد الله قال: قال رسول الله ﷺ: \" أنا بريء من كل مسلم يقيم بين أظهر المشركين، قالوا: يا رسول الله لم؟ قال: لا تراءى ناراهما \" وقال الترمذي: وأكثر أصحاب إسماعيل قالوا: عن إسماعيل عن قيس بن أبي حازم أن رسول الله ﷺ ... الحديث، يعني أنه مرسل، وقال: المرسل أصح، وقد صحح البخاري، وأبو حاتم، وأبو داود، والدارقطني إرساله إلى قيس بن أبي حازم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (٢٧٨٧) قال: حدثنا محمد بن داود بن سفيان، قال: حدثنا يحيى بن حسان، قال: أخبرنا سليمان بن موسى أبو داود، قال: حدثنا جعفر بن سعد بن سمرة بن جندب. قال: حدثني خبيب بن سليمان، عن أبيه سليمان بن سمرة، فذكره.\nقلت: هو عند الترمذي بلفظ: «أنا بريء من كل مسلم يقيم بين أظهر المشركين، قالوا: يا رسول الله ولم؟ قال: لا ترايا نارهما» .\nأخرجه (١٦٠٤) قال: حدثنا هناد، قال: حدثنا أبو معاوية، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، عن جرير بن عبد الله، فذكره.\nوفي (١٦٠٥) قال: حدثنا هناد، قال: حدثنا عبدة عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، مثل حديث أبي معاوية، ولم يذكر فيه عن جرير، وهذا أصح. وفي الباب عن سمرة.\n(*) وقال الترمذي: وأكثر أصحاب إسماعيل عن قيس بن أبي حازم أن رسول الله -ﷺ- بعث سرية، ولم يذكروا فيه عن جرير، ورواه حماد بن سلمة، عن الحجاج بن أرطاة، عن إسماعيل بن أبي خالد، عن قيس، عن جرير مثل حديث أبي معاوية، قال: وسمعت محمدا يقول: الصحيح حديث قيس عن النبي -ﷺ-، مرسل. وروى سمرة بن جندب عن النبي -ﷺ- قال: «لا تساكنوا المشركين، ولا تجامعوهم، فمن ساكنهم أو جامعهم فهو مثلهم» .","vol":"6","page":667},{"text":"<span data-type=\"title\" id=toc-1011>العداوة</span>\n٤٩٦٩ - (ت) أبو هريرة - ﵁ -: أَنَّ رسولَ اللهِ - ﷺ- قال: «إِيَّاكُمْ وسُوءَ ذَاتِ البَيْن، فَإِنَّهَا الحَالِقَةِ» .\nقال الترمذي: قوله: «سوءَ ذاتِ البَيْن»، يعني: العداوةَ والبغضاءَ، وقوله: «الحالقة» . يقول: إِنها تَحْلِق الدِّين. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَالِقَة): الخَصْلة التي من شأنها أن تَحْلِق، أراد: أنها خصلة سُوء تُذهب الدِّين كما تُذهب المُوسى الشَّعر.\n_________\n(١) رقم (٢٥١٠) في صفة القيامة، باب رقم (٥٧)، وهو حديث صحيح، صححه الترمذي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٠٨) قال: حدثنا أبو يحيى محمد بن عبد الرحيم البغدادي. قال: حدثنا مُعَلى بن منصور، قال: حدثنا عبد الله بن جعفر المخرمي - هو من ولد المسور بن مخرمة - عن عثمان بن محمد الأخنسي، عن سعيد المقبري،فذكره. وقال الترمذي: هذا حديث صحيح غريب من هذا الوجه.","vol":"6","page":668},{"text":"٤٩٧٠ - (خ) سهل بن سعد - ﵁ -: «أَن أهلَ قُبَاءَ اقْتَتَلوا حتى تَرَامَوْا بالحجارةِ، فأُخْبِرَ رسولُ الله - ﷺ-، فقال: اذهبوا بنا نُصْلِحْ بينهم» . أخرجه البخاري (١) .\n_________\n(١) ٥ / ٢٢٠ في الصلح، باب قول الإمام لأصحابه: اذهبوا بنا نصلح، وباب ما جاء في الإصلاح بين الناس، وفي الجماعة، باب من دخل ليؤم الناس فجاء الإمام الأول، وفي العمل في الصلاة، باب ما يجوز من التسبيح والحمد في الصلاة، وباب التصفيق، وباب رفع الأيدي في الصلاة لأمر ينزل، وفي السهو، باب الإشارة في الصلاة، وفي الأحكام، باب الإمام يأتي قومًا فيصلح بينهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قلت: هو جزء من حديث صحيح طويل تقدم.","vol":"6","page":668},{"text":"٤٩٧١ - (ت د) أبو الدرداء - ﵁ -: قال: قال رسول الله - ﷺ-: «أَلا أُخبِرُكُم بأفضلَ من درجةِ الصيامِ، والصلاةِ، والصدقةِ؟ ⦗٦٦٩⦘ قالوا: بلى، قال: صَلاحُ ذاتِ البَيْنِ، فَإِن فسادَ ذَاتِ البَيْنِ هي الحَالِقَةُ» . أخرجه الترمذي، وأبو داود (١) .\nوقال الترمذي: [صحيح، وقال أيضًا:] ويُرْوَى عن النبي - ﷺ- أنه قال: «هي الحالِقة، لا أقول: هي تحلِقُ الشَّعْرَِ، ولكن تَحْلِقُ الدِّين» .\n_________\n(١) رواه أبو داود رقم (٤٩١٩) في الأدب، باب في إصلاح ذات البين، والترمذي رقم (٢٥١١) في صفة القيامة، باب سوء ذات البين هي الحالقة، وهو حديث صحيح، ورواه أيضًا أحمد، وابن حبان في \" صحيحه \"، وفي الباب، عند الطبراني والبزار من حديث عبد الله بن عمرو، ذكره المنذري في \" الترغيب والترهيب \" ٣ / ٢٩٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/٤٤٤) . والبخاري في «الأدب المفرد» (٣٩١) قال: حدثنا صدقة. وأبو داود (٤٩١٩) قال: حدثنا محمد بن العلاء. والترمذي (٢٥٠٩) قال: حدثنا هناد.\nأربعتهم - أحمد بن حنبل، وصدقة، ومحمد بن العلاء، وهناد - قالوا: حدثنا أبو معاوية، عن الأعمش، عن عمرو بن مرة، عن سالم بن أبي الجعد، عن أم الدرداء، فذكرته.\nوقال الترمذي: هذا حديث صحيح.","vol":"6","page":668},{"text":"<span data-type=\"title\" id=toc-1012>لزوم الجماعة</span>\n٤٩٧٢ - (ت) عبد الله بن عمر - ﵄ -: قال: خطبنا عمر بالجابية، فقال: «يا أيُّهَا الناسُ، إِني قُمتُ فيكم كَمقَامِ رسولِ الله - ﷺ- فينا قال: أُوصِيكُم بأصْحَابي، ثُمَّ الذينَ يَلونَهم، [ثم الذين يَلُونهم]، ثم يفْشُو الكذبُ حتى يَحْلِفَ الرَّجُلُ ولا يُسْتَحْلَفُ، ويَشهدَ الشاهدُ، ولا يُسْتَشهدُ، أَلا لا يَخْلُوَنَّ رجل بامرأة إِلا كانَ ثالثَهُمَا الشيطانُ، عليكم بالجماعةِ، وإِيَّاكُم والفُرْقَةَ، فَإِنَّ الشيطانَ مع الواحد، وهو من الاثنين أبعدُ، مَنْ أَراد بُحْبُوحَةَ الجنة فليلزم الجماعةَ، مَنْ سَرَّتْهُ حسنتُه، وسَاءَتْه سَيِّئَتُه: فذلكم المؤمنُ» أخرجه الترمذيُّ (١) . ⦗٦٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يفْشُو) فشا الشيء: إذا ظهر وانتشر.\n(بُحْبُوحَة) بحبوحة الجنة: وسطها، وبحبوحة كل شيء وسطه وخِيَاره.\n_________\n(١) رقم (٢١٦٦) في الفتن، باب ما جاء في لزوم الجماعة، وإسناده حسن، ورواه أيضًا أحمد في \" المسند \" رقم (١١٤) و(١٧٧)، والحاكم في الإيمان، من طرق صحيحة، فالحديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: الحديث ورد من عدة طرق: - فعن جابر بن سمرة، عن عمر بن الخطاب:\nأخرجه أحمد (١/٢٦) (١٧٧) قال: حدثنا جرير. وابن ماجة (٢٣٦٣) قال: حدثنا عبد الله بن الجراح، قال: حدثنا جرير. والنسائي في الكبرى «الورقة ١٢٤- ب» قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا جرير. (ح) وأخبرنا إسحاق بن إبراهيم، قال: أخبرنا وهب بن جرير بن حازم، قال: حدثنا أبي. (ح) وأخبرنا عبد الله بن الصباح بن عبد الله، قال: حدثنا عبد الأعلى بن عبد الأعلى، قال: حدثنا هشام - وهو ابن حسان - عن جرير بن حازم.\nكلاهما - جرير بن عبد الحميد، وجرير بن حازم - عن عبد الملك بن عمير، عن جابر بن سمرة، فذكره.\n- وعن ابن عمر عنه:\nأخرجه أحمد (١/١٨) (١١٤) قال: حدثنا علي بن إسحاق، قال: أنبأنا عبد الله - يعني ابن المبارك -. والترمذي (٢١٦٥) قال: حدثنا أحمد بن منيع، قال: حدثنا النضر بن إسماعيل أبو المغيرة. والنسائي في الكبرى «الورقة ١٢٤- ب» قال: أخبرنا محمد بن الوليد، قال: حدثنا النضر بن إسماعيل.\nكلاهما - ابن المبارك، والنضر - عن محمد بن سوقة، عن عبد الله بن دينار، عن ابن عمر، فذكره.\n- وعن عبد الله بن الزبير، عنه:\nأخرجه عبد بن حميد (٢٣) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. والنسائي في الكبرى «الورقة ١٢٤ -ب» قال: أخبرنا قريش بن عبد الرحمن، قال: حدثنا علي بن الحسن، قال: أخبرنا الحسين بن واقد. (ح) وأخبرنا إبراهيم بن الحسن، قال: حدثنا حجاج بن محمد، قال: حدثنا يونس بن أبي إسحاق.\nثلاثتهم - معمر، والحسين، ويونس - عن عبد الملك بن عمير، عن عبد الله بن الزبير، فذكره.\n- وعن ابن شهاب، عنه:\nأخرجه النسائي في الكبرى «الورقة ١٢٤- ب» قال: أخبرنا الربيع بن سليمان، قال: حدثنا إسحاق بن بكر، قال: حدثني أبي، عن يزيد بن عبد الله، عن عبد الله بن دينار، عن ابن شهاب، فذكره.\n- وعن أبي صالح، عنه:\nأخرجه النسائي في الكبرى «الورقة ١٢٤- ب» قال: أخبرنا صفوان بن عمرو، قال: حدثنا موسى بن أيوب، قال: حدثنا عطاء بن مسلم، قال: حدثنا محمد بن سوقة، عن أبي صالح، فذكره.\n- وعن سليمان بن يسار، عنه:\nأخرجه الحميدي (٣٢) قال: حدثنا سفيان، عن بن أبي لبيد، عن ابن سليمان بن يسار، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه.","vol":"6","page":669},{"text":"<span data-type=\"title\" id=toc-1013>من مشى وبيده سهام أو نصال</span>\n٤٩٧٣ - (خ م د) أبو موسى الأشعري - ﵁ -: أن النبيَّ - ﷺ- قال: «مَن مرَّ في شيء من مساجدنا أو أَسْوَاقِنا وَمَعَهُ نَبْل فَليُمسِك أو ليقبض على نِصَالِها بكَفِّه: أن يُصيبَ أحدًا من المسلمين منها بشيء» .\nوفي رواية: «إِذا مرَّ أحدُكم في مجلس أو سوق وبيده نَبْل فليأخذْ بنصالها، ثم ليأخذْ بنصالها، قال: فقال أَبو موسى [الأشعري]: والله ما مِتْنَا حتى سَدَّدْنا بعضها في وجوه بعض» . أخرجه البخاري ومسلم، وأخرج أبو داود الأولى. (١)\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سدَّدتُ) السهم إلى الرمية، والرُّمح إلى الطعن: إذا صوبته نحوه وأوجهته به.\n_________\n(١) رواه البخاري ١٣ / ٢٢ في الفتن، باب قول النبي ﷺ \" من حمل علينا السلاح فليس منا \"، وفي المساجد، باب المرور في المساجد، ومسلم رقم (٢٦١٥) في البر، باب أمر من مر بسلاح مسجد أو سوق أن يمسك بنصالها، وأبو داود رقم (٢٥٨٧) في الجهاد، باب في النبل يدخل به المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٣٩١) قال: حدثنا عبد الصمد، قال: حدثنا يزيد - يعني ابن إبراهيم - وفي (٤/٣٩٢) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٤/٤١٣) قال: حدثنا أبو النضر، قال: حدثنا أبو معاوية - يعني شيبان -.\nثلاثتهم - يزيد، وسفيان، وأبو معاوية - عن ليث.\n٢ - وأخرجه أحمد (٤/٣٩٧) قال: حدثنا أبو أحمد. وفي (٤/٤١٠) قال: حدثنا وكيع. والبخاري (١/١٢٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. وفي (٩/٦٢) قال: حدثنا محمد ابن العلاء، قال: حدثنا أبو أسامة. ومسلم (٨/٣٣) قال: حدثنا عبد الله بن براد الأشعري، ومحمد بن العلاء، قال: حدثنا أبو أسامة. وأبو داود (٢٥٨٧) قال: حدثنا محمد بن العلاء، قال: حدثنا أبوأسامة. وابن ماجة (٣٧٧٨) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أسامة. وابن خزيمة (١٣١٨) قال: حدثنا موسى بن عبد الرحمن المسروقي، قال: حدثنا أبو أسامة. أربعتهم - أبو أحمد، ووكيع، وعبد الواحد، وأبو أسامة - عن بريد بن عبد الله.\n٣ - وأخرجه أحمد (٤/٤٠٠) قال: حدثنا عفان. وفي (٤/٤١٨) قال: حدثنا يزيد. ومسلم (٨/٣٣) قال: حدثنا هداب بن خالد. ثلاثتهم - عفان، ويزيد، وهداب - عن حماد بن سلمة، عن ثابت البناني.\nثلاثتهم - ليث، وبريد، وثابت - عن أبي بردة، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"6","page":670},{"text":"٤٩٧٤ - (خ م د س) جابر بن عبد الله - ﵄ -: قال: «مَرَّ رَجُل بِسِهَام في المسجدِ، فقال له رسولُ الله - ﷺ-: أمْسِكْ بِنِصَالِهَا» .\nوفي رواية: «فأمره أن يأخذَ بنصالِهَا كَيْلا يَخْدِشَ مسلمًا» . أخرجه البخاري، ومسلم، والنسائي.\nوفي رواية لمسلم، وأبي داود: «أَنَّ النبيَّ - ﷺ- أمرَ رجلا كان ينصرف (١) بالنبل في المسجد: [أنْ] لا يمرَّ بها إِلا وهو آخِذٌ بِنصَالِهَا» (٢) .\n_________\n(١) كذا في الأصل والمطبوع: ينصرف، والذي في نسخ مسلم وأبي داود المطبوعة: يتصدق.\n(٢) رواه البخاري ١٣ / ٢١ في الفتن، باب قول النبي ﷺ \" من حمل علينا السلاح فليس منا \"، وفي المساجد، باب يؤخذ بنصول النبل إذا مر بالمسجد، ومسلم رقم (٢٦١٤) في البر، باب أمر من مر بسلاح مسجد أو سوق ... أن يمسك بنصالها، وأبو داود رقم (٢٥٨٦) في الجهاد، باب في النبل يدخل به المسجد، والنسائي ٢ / ٤٩ في المساجد، باب إظهار السلاح في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٥٢) . وأحمد (٣/٣٠٨) . والدارمي (٦٣٩) قال: أخبرنا إبراهيم بن المنذر. وفي (١٤٠٩) قال: أخبرنا محمد بن المبارك. والبخاري (١/١٢٢) قال: حدثنا قتيبة بن سعيد. وفي (٩/٦٢) قال: حدثنا علي بن عبد الله. ومسلم (٨/٣٣) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم. وابن ماجة (٣٧٧٧) قال: حدثنا هشام بن عمار. والنسائي (٢/٤٩) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن بن المسور الزهري بصري، ومحمد بن منصور. وابن خزيمة (١٣١٦) قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن. (ح) وحدثنا علي بن خشرم.\nجميعا - الحميدي، وأحمد، وإبراهيم، ومحمد بن المبارك، وقتيبة، وعلي بن عبد الله، وأبو بكر، وإسحاق، وهشام، وعبد الله، ومحمد بن منصور، وعبد الجبار، وسعيد، وابن خشرم - عن سفيان بن عيينة.\n٢ - وأخرجه البخاري (٩/٦٢) قال: حدثنا أبو النعمان. ومسلم (٨/٣٣) قال: حدثنا يحيى بن يحيى، وأبو الربيع. ثلاثتهم - أبو النعمان، ويحيى، وأبو الربيع - عن حماد بن زيد.\nكلاهما - سفيان، وحماد - عن عمرو بن دينار، فذكره.\n- وبلفظ: «أنه أمر رجلا كان يتصدق بالنبل في المسجد أن لا يمر بها إلا وهو آخذ بنصولها» .\nأخرجه أحمد (٣/٣٥٠) قال: حدثنا حجين، ويونس. ومسلم (٨/٣٣) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنا محمد بن رمح. وأبو داود (٢٥٨٦) قال: حدثنا قتيبة بن سعيد. وابن خزيمة (١٣١٧) قال: حدثنا الربيع بن سليمان، قال: حدثنا شعيب.\nخمستهم - حجين، ويونس، وقتيبة، وابن رمح، وشعيب - عن الليث بن سعد، عن أبي الزبير، فذكره.","vol":"6","page":671},{"text":"٤٩٧٥ - (د ت) جابر بن عبد الله - ﵄ -: «أَنَّ رسولَ الله - ﷺ- نهى أن يُتعَاطَى السيفُ مَسْلُولًا» . أخرجه أبو داود، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُتَعَاطى) التَّعاطي الأخذ والعطاء، أراد به: أن لا يشهر السيف بين الناس.\n_________\n(١) رواه أبو داود رقم (٢٥٨٨) في الجهاد، باب في النهي أن يتعاطى السيف مسلولًا، والترمذي رقم (٢١٦٤) في الفتن، باب ما جاء في النهي عن تعاطي السيف مسلولًا، وقال الترمذي: هذا حديث حسن، وهو كما قال، وأخرجه أيضًا أحمد في \" المسند \"، والحاكم، وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٣/٣٠٠) قال: حدثنا وكيع. وفي (٣/٣٦١) قال: حدثنا عفان. وأبو داود (٢٥٨٨) قال: حدثنا موسى بن إسماعيل. والترمذي (٢١٦٣) قال: حدثنا عبد الله بن معاوية الجمحي البصري.\nأربعتهم - وكيع، وعفان، وموسى، وعبد الله بن معاوية - عن حماد بن سلمة، عن أبي الزبير، فذكره.\nوقال الترمذي: وهذا حديث حسن غريب من حديث حماد بن سلمة، وروى ابن لهيعة هذا الحديث عن أبي الزبير عن جابر وعن بُنَّة الجهني عن النبي - ﷺ-، وحديث حماد بن سلمة عندي أصح.","vol":"6","page":671},{"text":"<span data-type=\"title\" id=toc-1014>التعرض للحُرَم</span>\n٤٩٧٦ - (م د س) بريدة - ﵁ -: قال: قال رسول الله ⦗٦٧٢⦘ ﷺ-: «حُرْمةُ نساءِ المجاهدين على القاعدين كحُرْمة أُمَّهَاتهم، [و] ما من رجل من القاعدين يَخْلُف رجلًا من المجاهدين في أهل فيَخُونُهُ فيهم، إِلا وُقِفَ له يومَ القيامة، فيأخذ مِن حسناتهِ ما شاء (١) حتى يرضَى، ثم التَفَتَ إِلينا رسولُ الله - ﷺ- فقال: فما ظَنُّكم؟» . أخرجه مسلم.\nوفي رواية أَبي داود مثله، وفيه: «إِلا نُصِبَ له يوم القيامة، فقيل: هذا قد خَلفك في أهلك، فخُذ من حسناته ما شئت ... الحديث» .\nوفي رواية النسائي مثل [رواية] أبي داود، وزاد: «تُرَوْن يَدَعُ له من حسناته شيئًا؟» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يخلُف) خَلَفْتُ الرجل في أهله: إذا قُمت فيهم مقامه، ونظرت في حالهم ودبَّرتَهم، والله أعلم.\n\nتم - بعون الله تعالى وتوفيقه - الجزء السادس من كتاب «جامع الأصول في أحاديث الرسول - ﷺ»، ويليه الجزء السابع وأوله «كتاب الصَّداق»\n_________\n(١) في نسخ مسلم المطبوعة: فيأخذ من عمله ما شاء، وجملة \" حتى يرضى \" بعد، ليست في نسخ مسلم المطبوعة، ولعلها من زيادات الحميدي.\n(٢) رواه مسلم رقم (١٨٩٧) في الإمارة، باب حرمة نساء المجاهدين وإثم من خان فيهم، وأبو داود رقم (٢٤٩٦) في الجهاد، باب في حرمة نساء المجاهدين على القاعدين، والنسائي ٦ / ٥٠ و٥١ في الجهاد، باب من خان غازيًا في أهله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٥٢) . ومسلم (٦/٤٢) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٦/٥٠) قال: أخبرنا حسين بن حريث، ومحمود بن غيلان.\nأربعتهم - أحمد، وأبو بكر، وحسين، ومحمود - قالوا: حدثنا وكيع، عن سفيان «الثوري» .\n٢- وأخرجه أحمد (٥/٣٥٥) قال: حدثنا أبو معاوية، عن ليث.\n٣- وأخرجه مسلم (٦/٤٣) قال: حدثني محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مسعر.\n٤- وأخرجه الحميدي (٩٠٧) . ومسلم (٦/٤٣) . وأبو داود (٢٤٩٦) قالا: حدثنا سعيد بن منصور. والنسائى (٦/٥١) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن.\nثلاثتهم - الحميدي، وسعيد، وعبد الله - قالوا: حدثنا سفيان «ابن عيينة» عن قعنب.\n٥- وأخرجه النسائي (٦/٥٠) قال: أخبرني هارون بن عبد الله، قال: حدثنا حرمي بن عمارة، قال: حدثنا شعبة.\nخمستهم - سفيان، وليث، ومسعر، وقعنب، وشعبة - عن علقمة بن مرثد، عن سليمان بن بريدة، فذكره.","vol":"6","page":671},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1015>الكتاب الثامن: في الصداق</span>، وفيه فصلان\nالفصل الأول: في مقدار الصداق وما يصح أن يُسمَّى (١) صداقًا\n٤٩٧٧ - (خ م ط د ت س) سهل بن سعد الساعدي - ﵁ - قال: «جاءتِ امرأة إلى رسول الله - ﷺ-، فقالت: يا رسول الله، جئتُ أهَبُ نفسي لك، فنظر إليها رسول الله - ﷺ-، فصعَّدَ النظر فيها وصَوَّبَه، ثم طأْطَأَ رسول الله - ﷺ- رأسه، فلما رأت المرأةُ أنه لم يَقْضِ فيها شيئًا جلستْ، فقام رجل من أصحابه، فقال: يا رسول الله، إن لم يكن لك بها حاجةٌ فزوِّجنِيها. فقال: فهل عندك من شيء؟ فقال: لا والله يا رسول الله، فقال: اذهب إلى أهلِك فانظر: هل تجِدُ شيئًا؟ فذهب، ثم رجع، فقال: ⦗٤⦘ لا والله، ما وجدت شيئًا. فقال رسول الله - ﷺ-: انظُرْ ولو خاتَمًا من حديد، فذهب، ثم رجع فقال: لا، والله يا رسول الله، ولا خاتَمًا من حديد، ولكن هذا إزاري - قال سهل: ما له رِداء - فلها نصفه، فقال رسول الله -ﷺ-: «ما تصنع بإزارك؟ إن لَبِستَهُ لم يكن عليها منه شيء، وإن لبِسَتْهُ لم يكن عليك منه شيء» فجلس الرجل حتى إذا طال مجلسه قام، فرآه رسول الله - ﷺ- مُوَلِّيًا، فأمر به فَدُعِيَ، فلما جاء قال: ماذا معك من القرآن؟ قال: معي سورة كذا، وسورة كذا - عَدَّدها - قال: تقرؤهنَّ عن ظهر قلبك؟ قال: نعم. قال: «اذهب، فقد ملَّكْتُكَها بما معك من القرآن» .\nهذا حديث عبد العزيز بن أبي حازم عن أبيه، من رواية قتيبة عنه، ويقاربه في اللفظ حديث يعقوب بن عبد الرحمن القارِي.\nوفي حديث زائدة: «انطلقْ فقد زَوَّجْتُكَها، فعلِّمها من القرآن» .\nوفي حديث غَسَّان: «فقد أنكحناكها بما معك من القرآن» .\nوفي حديث فضيل بن سليمان «فَخَفَّض فيها البصر ورَفَعه، فلم يُردْها، فقال رجل من أصحابه: زوِّجْنيها»، وفيه «ولكن أُشقِّقُ بُرْدَتي هذه، فأعطيها النصف، وآخذُ النصف، قال: هل معك من القرآن من شيء؟ قال: نعم. قال: اذهب فقد زوَّجتُكها بما معك من القرآن» .\nوفي رواية ابن المديني قال: «إني لَفي القوم عند رسول الله - ﷺ-، إذْ قامتِ ⦗٥⦘ امرأة فقالتْ: يا رسول الله، إنَّها قد وهبت نَفْسَها لك، فَر فيها رَأيَكَ، فلم يُجِبْها شيئًا، ثم قامت الثانية، فقالت: إنها قد وهبت نفسها لك، فَرَ فيها رأيك، [فلم يُجِبْها شيئًا، ثم قامت الثالثة فقالت: إنها قد وهبت نفسها لك، فَرَ فيها رَأيَكَ] فقام رجل، فقال: [يا رسول الله] أنْكِحْنِيها» .\nوفي أخرى مختصرًا: أن النبيَّ - ﷺ- قال لِرَجُل: «تزوَّجْ ولو بخاتَم من حديد» . أخرجه البخاري ومسلم.\nوأخرج «الموطأ» والترمذي وأبو داود الرواية الأولى.\nوأخرج النسائي [الرواية] الأولى، ورواية ابن المديني. وله في أخرى قال: إني لَفِي القوم، إذْ قالت امرأة: [إني] قد وَهَبْتُ نفسي لك يا رسول الله، فَرَ فِيَّ رأيَك. فقام رجل فقال: زوجْنِيها. فقال: اذهب، فاطلُبْ ولو خاتمًا من حديد. فذهب ولم يَجِيءْ بشيء ولا بخاتَم من حديد، فقال رسول الله - ﷺ-: «معكَ من سُوَرِ القرآن شيء؟ قال: نعم، فزوَّجَهُ بما معه من سُوَرِ القرآن» (٢) . ⦗٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فصعَّد النظر) تصعيد النظر: أن تنظر إلى أعلى الشيء، وتصويبه: أن تنظر إلى أسفله.\n_________\n(١) وفي هامش الأصل: نسخة: وما يصح أن يكون.\n(٢) رواه البخاري ٩ / ١١٣ في النكاح، باب تزويج المعسر، وباب عرض المرأة نفسها على الرجل الصالح، وباب النظر إلى المرأة قبل التزويج، وباب إذا كان الولي هو الخاطب، وباب السلطان ولي، وباب إذا قال الخاطب للولي: زوجني فلانة، وباب التزويج على القرآن وبغير صداق، وباب المهر بالعروض وخاتم من حديد، وفي الوكالة، باب وكالة المرأة الإمام في النكاح، وفي فضائل القرآن، باب خيركم من تعلم القرآن وعلمه، وباب القراءة عن ظهر قلب، وفي اللباس، باب خاتم الحديد، وفي التوحيد، باب قل: أي شيء أكبر شهادة، ومسلم رقم (١٤٢٥) في النكاح، باب الصداق وجواز كونه تعليم قرآن وخاتم حديد، والموطأ ٢ / ٥٢٦ في النكاح، باب ما جاء في الصداق والحياء، وأبو داود رقم (٢١١١) في النكاح، باب في التزويج على العمل بعمل، والترمذي رقم (١١١٤) في النكاح، باب رقم (٢٣)، والنسائي ٦ / ١١٣ في النكاح، باب التزويج على سور من القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٣٢٥) والحميدي (٩٢٨) قال: حدثنا سفيان بن عيينة. وأحمد (٥/٣٣٠) قال: حدثنا سفيان بن عيينة. وفي (٥/٣٣٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٥/٣٣٦) قال: قرأت علي عبد الرحمن: مالك. (ح) وحدثنا إسحاق. قال: أخبرنا مالك. والدارمي (٢٢٠٧) قال: حدثنا عمرو بن عون، قال: أخبرنا حماد بن زيد. والبخاري (٣/١٣٢و٧/٢٢و٩/١٥١) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٦/٢٣٦) قال: حدثنا عمرو ابن عون، قال: حدثنا حماد. وفي (٦/٢٣٧ و٧/١٩) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٧/٨) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن أبي حازم. وفي (٧/١٧) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. وفي (٧/٢١) قال: حدثنا أحمد ابن المقدام، قال: حدثنا فضيل بن سليمان. وفي (٧/٢٤) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. وفي (٧/٢٦) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان بن عيينة. وفي (٧/٢٦) أيضا قال: حدثنا يحيى، قال: حدثنا وكيع، عن سفيان الثوري. وفي (٧/٢٠١) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز بن أبي حازم. ومسلم (٤/١٤٣) قال: حدثنا قتيبة بن سعيد الثقفي، قال: حدثنا يعقوب (يعني ابن عبد الرحمن القاري) (ح) وحدثناه قتيبة، قال: حدثنا عبد العزيز بن أبي حازم. وفي (٤/١٤٤) قال: حدثناه خلف بن هشام، قال: حدثنا حماد بن زيد (ح) وحدثنه زهير بن حر: حدثنا سفان بن أبي شيبة، قال: حدثنا حسين بن علي، عن زائدة. وأبو داود (٢١١١) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١٨٨٩) قال: حدثنا حفص بن عمرو، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان الثوري. والترمذي (١١١٤) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا إسحاق بن عيسى. وعبد الله بن نافع الصائغ، قالا: أخبرنا مالك بن أنس. والنسائي (٦/٥٤) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ قال: حدثنا سفيان بن عيينة. وفي (٦/٩١) قال: أخبرنا محمد بن منصور، عن سفيان بن عيينة. وفي (٦/١١٣)، وفي (فضائل القرآن) (٨٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا يعقوب. وفي (٦/١٢٣) قال: أخبرنا هارون بن عبد الله، قال: حدثنا معن، قال: حدثنا مالك.\nجميعهم - مالك، وسفيان بن عيينة، ومعمر، وحماد، ويعقوب، وعبد العزيز بن أبي حازم، وأبوغسان بن مطرف، وفضيل، وسفيان الثوري وعبد العزيز بن محمد الدراوردي، وزائدة - عن أبي حازم، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"7","page":3},{"text":"٤٩٧٨ - (د) أبو هريرة - ﵁ - قال نحو هذه القصة، ولم يذكر الإزارَ والخاتَم - إلى أن قال: «وما تحفظُ من القرآن؟ قال: سورةَ البقرة والتي تَلِيها، قال: قُمْ فعلِّمْها عشرين آية، وهي امرأتُك» أخرجه أبو داود عقيب الحديث الأول (١) .\n_________\n(١) رقم (٢١١٢) في النكاح، باب في التزويج على العمل بعمل، وفي سنده عسل أبو قرة البصري، وهو ضعيف، ولكن للحديث شواهد بمعناه، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢١١٢) .والنسائي في الكبرى (تحفة الأشراف) (١٠/١٤١٩٤) كلاهما عن أحمد بن حفص بن عبد الله. قال: حدثني أبي حفص بن عبد الله. قال: حدثني إبراهيم بن طهمان، عن الحجاج بن الحجاج الباهلي، عن عسل، عن عطاء بن أبي رباح، فذكره.\nقلت: عسل أبو قرة البصري، ضعفوه.","vol":"7","page":6},{"text":"٤٩٧٩ - (د) جابر بن عبد الله - ﵄ -: أن رسول الله - ﷺ- قال: «مَن أعطى في صداق امرأة مِلْءَ كفَّيْه سَوِيقًا أو تمرًا فقد اسْتَحَلَّ» . وفي رواية قال: «كُنّا على عهد رسول الله - ﷺ- نستمتع بالقُبْضة من الطعام، على معنى المُتْعة»، أخرجه أبو داود (١) .\n_________\n(١) رقم (٢١١٠) في النكاح، باب قلة المهر، وفي سنده موسى بن مسلم، وهو ضعيف، قال الحافظ في \" التلخيص \": وروي موقوفًا، وهو أقوى، وقال المنذري في \" مختصر سنن أبي داود \": في إسناده موسى بن مسلم، وهو ضعيف، وذكر أبو داود: أن بعضهم رواه موقوفًا، وقال: رواه أبو عاصم عن صالح بن رومان عن أبي الزبير عن جابر - ثم ذكر الرواية الأخرى - قال أبو داود: رواه ابن جريج عن أبي الزبير عن جابر، على معنى أبي عاصم، وهذا الذي ذكره أبو داود معلقًا قد أخرجه مسلم في صحيحه من حديث ابن جريج عن أبي الزبير، قال: سمعت جابر بن عبد الله يقول: \" كنا نستمتع بالقبضة من التمر والدقيق الأيام على عهد ⦗٧⦘ رسول الله ﷺ \"، وقال أبو بكر البيهقي: وهذا - وإن كان في نكاح المتعة، ونكاح المتعة قد صار منسوخًا - فإنما نسخ منه شرط الأجل، فأما ما يجعلونه صداقًا، فإنه لم يرد فيه النسخ، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٣٥٥) قال: حدثنا يونس، قال: حدثنا صالح بن مسلم بن رومان. وأبو داود (٢١١٠) قال: حدثنا إسحاق بن جبريل البغدادي، قال: أخبرنا يزيد بن هارون، قال: أخبرنا موسى بن مسلم بن رومان.\nكلاهما - صالح، وموسى- عن أبي الزبير، فذكره.\nقلت: أعله البعض بموسى بن مسلم، لكنه توبع كما ترى، وأعله الحافظ في «التلخيص» بالوقف، وقال: هو أقوى اه.\nوعندي أصله قول جابر في نكاح المتعة. هذا ورواية أبي الزبير عن جابر نقموا على مسلم إخراجها في الصحيح..","vol":"7","page":6},{"text":"٤٩٨٠ - (ت) عبد الله بن عامر: عن أبيه «أن امرأة من بني فَزَارَةَ تزوَّجتْ على نَعْلَين» فقال لها رسول الله - ﷺ-: «أرضيتِ من نفْسِك ومالكِ بنعلين؟ قالت: نعم، فأجازَه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١١١٣) في النكاح، باب ما جاء في مهور النساء، في سنده عاصم بن عبيد الله بن عاصم بن عمر بن الخطاب، وهو ضعيف، وقال الترمذي: حديث عامر بن ربيعة، حديث حسن صحيح، قال الحافظ في \" بلوغ المرام \" بعد أن حكى تصحيح الترمذي هذا: إنه خولف في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١- أخرجه أحمد (٣/٤٤٥، ٣/٤٤٦) . وابن ماجة (١٨٨٨) قال: حدثنا أبو عمر الضرير، وهناد بن السري. ثلاثتهم - أحمد، وحفص بن عمر الضرير، وهناد - قالوا: حدثنا وكيع، قال: حدثنا سفيان.\n٢- وأخرجه أحمد (٣/٤٤٥) قال: حدثنا محمد بن جعفر (ح) وحدثنا حجاج. والترمذي (١١١٣) قال: حدثنا محمد بن بشار قال: حدثنا يحيى بن سعيد، وعبد الرحمن بن مهدي، ومحمد بن جعفر.\nأربعتهم - ابن جعفر، وحجاج، ويحيى، وابن مهدي - قال حجاج: سمعت، وقال الباقون: حدثنا شعبة.\nكلاهما - سفيان، وشعبة - عن عاصم بن عبيد الله قال: سمعت عبد الله بن عامر بن ربيعة، فذكره.\nقلت: مداره على عاصم بن عبيد الله العمري، ضعفوه.","vol":"7","page":7},{"text":"٤٩٨١ - (س) أنس بن مالك - ﵁ - قال: «تزوَّج أبو طلحةَ أمَّ سُلَيم، فكان صداقُ ما بينهما الإسلامَ، أسلمتْ أمُّ سليم قبل أبي طلحة، فخطبها، فقالت: إني قد أسلمتُ، فإن أسلمتَ نكَحْتُك فأسلمَ، فكانَ صداقَ ما بينهما» .\nوفي رواية قال: «خطب أبو طلحةَ أمَّ سليم، فقالت: والله ما مثلُك يا أبا طلحة يُرَدُّ، ولكنَّكَ [رجل] كافر، وأنا امرأة مسلمة، ولا يحلُّ لي أن أتزوَّجَكَ، فإن تُسْلِمْ، فذلك مَهْرِي، ولا أسألُك غيرَه. فأسْلَمَ، وكان [ذلك] مَهْرَها، قال ثابت: فما سمعتُ بامرأة قطُّ كانت أكرمَ مهرًا من أمِّ سُلَيم: الإسلامَ، فدخل بها فولدت له» . أخرجه النسائي (١) .\n_________\n(١) ٦ / ١١٤ في النكاح، باب التزويج على الإسلام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه النسائي (٦/١١٤) قال: أخبرنا أحمد بن سنان، عن يزيد بن هارون، عن حماد بن سلمة، عن ثابت وإسماعيل بن عبد الله، فذكره.\n٢- وأخرجه النسائي في المناقب (١/١٠٧- التحفة) عن محمد بن النضر بن مساور،عن جعفر، عن ثابت، فذكره.\nقال العماد ابن كثير: ورواه الضياء في المختارة من حديث جعفر به. قلت: الإسناد الأول للفظ الأول، والثاني للثاني.","vol":"7","page":7},{"text":"٤٩٨٢ - (د ت س) أبو العجفاء السلمي: قال: خطبنا عمر يومًا فقال: «ألا لا تُغَالوا في صَدُقاتِ النساء (١)، فإن ذلك لوْ كان مَكْرُمَة في الدنيا وتقوى عند الله، كان أوْلاكُم بها رسول الله - ﷺ-، ما أصْدَقَ رسول الله - ﷺ- امرأة من نسائه ولا أُصْدِقَتِ امرأة من بناته أكثرَ من ثِنْتَيْ عشرةَ أُوقِيَّة» . أخرجه أبو داود.\nوفي رواية الترمذي بعد قوله: كان أولاكم بها نبيُّ الله - ﷺ-: «ما علمتُ رسول الله - ﷺ- نَكَحَ شيئًا من نسائه، ولا أنْكح شيئًا من بناته على أكثر من ثِنْتَيْ عَشْرَةَ أُوقِيَّة» .\nوأخرج النسائي الأولى، وزاد عليها: «وإن الرَّجل لَيُغْلِي بصَدُقة المرأة، حتى يكونَ لها عَدَاوة في نفسه، وحتى يقول: كَلِفْتُ لكم عَلَق القِرْبة -، وكنتُ غلامًا عَربيًّا مُوَلَّدًا، فلم أدْرِ ما عَلَق القِرْبة؟ - قال: وأخرى يقولونها لمن قُتل في مغازيكم هذه، أو مات: قُتِل [فلان] شهيدًا أو مات شهيدًا، ولعله يكون قد أوْقَرَ عَجُزَ دابته، أوْ دَفَّ رحله ذهبًا أو وَرِقًا، يطلُب التجارةَ، فلا تقولوا ذاكم، ولكن قولوا كما قال النبيُّ - ﷺ-: من قُتِل في سبيل الله، أو مات، فهو في الجنة» (٢) . ⦗٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صَدُقات) - بضم الدال - جمع صَدُقة، وهو المهر، فأما بفتح الدال فهو جمع صَدَقة، وهو ما يُعطى المسكين والفقير ونحوهما.\n(أُوقِيَّة) الأوقية: مشدَّدة: واحدة الأواقي، وهي في الحديث أربعون درهمًا، وأما الآن فإنها تختلف باختلاف أرطال البلاد، والرطل مع اختلاف مقاديره: اثنتا عشرة أُوقية، والأوقية: نصف سُدس الرطل.\n(عَلَق القِرْبَة) يقال: جَشِمْت إليك عَلَق القِرْبة، وعَرَق القِرَبة [أي: تكلفت إليك وتعبت حتى عَرِقت كعرق القِربة]، قال الأصمعي: [عرق القربة معناه: الشدة] ولا أدري ما أصله، وقال غيره: العَرَق إنما هو للرجل لا للقِرْبة، قال وأصله: أن القِرَبَ إنما كان يحمِلُها الإماء ومن لا مُعِين له، وربما افتقر الرجل الكريم واحتاج إلى حملها فيَعرَق، لما يلحقه من المشقة والحياء من الناس، وهذا إنما يقال في الأمر يجد منه الإنسان كُلفة وشدة.\n(دَفّ رحله) الرَّحْل: سَرْج البعير، ودفّه: جانبه.\n_________\n(١) في نسخ أبي داود المطبوعة: بصدق النساء.\n(٢) رواه أبو داود رقم (٢١٠٦) في النكاح، باب الصداق، والترمذي رقم (١١١٤) في النكاح، باب رقم (٢٣)، والنسائي ٦ / ١١٧ و١١٨ في النكاح، باب القسط في الأصدقة، وإسناده صحيح، ورواه أيضًا أحمد وابن ماجة والدارمي وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (٢٣) قال: حدثنا سفيان. قال: حدثنا أيوب السختياني. وأحمد (١/٤٠) (٢٨٥) و(١/٤١) (٢٨٧) قال: حدثنا إسماعيل، قال: حدثنا سلمة بن علقمة. وفي (١/٤٨) (٣٤٠) قال: حدثنا سفيان، عن أيوب. والدارمي (٢٢٠٦) قال: قال أخبرنا عمرو بن عون، قال: أخبرنا هشيم، عن منصور بن زاذان. وأبو داود (٢١٠٦) قال: حدثنا محمد بن عبيد، قال: حدثنا حماد ابن زيد، عن أيوب. وابن ماجة (١٨٨٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد ابن هارون، عن ابن عون (ح) وحدثنا نصر بن علي الجهضمي، قال: حدثنا يزيد بن زريع، قال: حدثنا ابن عون والترمذي (١١١٤) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، عن أيوب، والنسائي (٦/١١٧) قال: أخبرنا علي بن حجر بن إياس بن مقاتل بن مشمرخ بن خالد، قال: حدثنا إسماعيل بن إبراهيم، عن أيوب وابن عون وسلمة بن علقمة وهشام بن حسان.\nخمستهم - أيوب، وسلمة، ومنصور، وابن عون، وهشام - عن محمد بن سيرين، عن أبي العجفاء السلمي، فذكره.\n(*) في رواية سلمة بن علقمة عن محمد بن سيرين. قال: نبئت عن أبي العجفاء، قال إسماعيل بن علية: وذكر أيوب وهشام وبن عون عن محمد عن أبي العجفاء عن عمر، نحوا من حديث سلمة إلا أنهم قالوا: لم يقل محمد: نبئت عن أبي العجفاء.\n(*) وفي رواية سفيان عن أيوب عن ابن سيرين سمعه من أبي العجفاء (مسند أحمد) (١/٤٨) (٣٤٠) .","vol":"7","page":8},{"text":"٤٩٨٣ - (م د س) أبو سلمة بن عبد الرحمن قال: «سألتُ عائشةَ - ﵂ - زوْجَ النبي - ﷺ-: كم كان صَدَاقُ رسول الله - ﷺ-؟ قالت: كان صداقُه لأزواجه ثِنتيْ عشرةَ أُوقِيَّة ونَشًّا (١)، قالت: أتدري ما النَّشُّ؟ قلتُ: لا، قالت: نصف أُوقية، فذلك خمسمائةُ درهم» . أخرجه ⦗١٠⦘ مسلم وأبو داود والنسائي (٢) .\n_________\n(١) في الأصل: ونش، وما أثبتناه من نسخ صحيح مسلم المطبوعة.\n(٢) رواه مسلم رقم (١٤٢٦) في النكاح، باب الصداق وجواز كونه تعليم قرآن، وأبو داود رقم (٢١٠٥) في النكاح، باب الصداق، والنسائي ٦ / ١١٦ و١١٧ في النكاح، باب القسط في الأصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٩٣) قال: حدثنا محمد بن إدريس. والدارمي (٢٢٠٥) قال: أخبرنا نعيم بن حماد. ومسلم (٤/١٤٤) قال: حدثنا إسحاق بن إبراهيم. (ح) وحدثني محمد بن أبي عمر المكي. وأبو داود (٢١٠٥) قال: حدثنا عبد الله بن محمد النفيلي. وابن ماجة (١٨٨٦) قال: حدثنا محمد ابن الصباح، والنسائي (٦/١١٦) قال: أخبرنا إسحاق بن إبراهيم.\nستتهم - محمد بن إدريس، ونعيم، وإسحاق، ومحمد بن أبي عمر، والنفيلي، ومحمد بن الصباح - عن عبد العزيز بن محمد الدراوردي، عن يزيد بن عبد الله بن الهاد، عن محمد بن إبراهيم، عن أبي سلمة ابن عبد الرحمن فذكره.","vol":"7","page":9},{"text":"٤٩٨٤ - (س) أبو هريرة - ﵁ - قال: «كان لنا صَدُقات إذْ كان فينا رسول الله - ﷺ- عَشْرَ أوَاقيَّ» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١١٧ في النكاح، باب القسط في الأصدقة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٣٦٧) قال: حدثنا إسماعيل بن عمر. والنسائي (٦/١١٧) قال: أخبرنا بن عبد الله بن المبارك. قال: حدثنا عبد الرحمن بن مهدي.\nكلاهما - إسماعيل، وابن مهدي - عن داود بن قيس، عن موسى بن يسار، فذكره.","vol":"7","page":10},{"text":"٤٩٨٥ - (د س) أم حبيبة - ﵂ -: «أنها كانت تحت عبيد الله بنَ جَحْش، فمات بأرضِ الحبشة، فزوَّجها النجاشيُّ النبيَّ - ﷺ-، وأمْهَرَها عنه أربعةَ آلاف، وبعث بها إلى رسول الله - ﷺ- مع شُرَحبِيل بنِ حَسَنَة» .\nوفي رواية «أن النجاشيَّ زوَّجَ أمَّ حبيبةَ بنتَ أبي سفيان من رسول الله - ﷺ- على صَدَاق أربعةِ آلاف درهم، وكتب بذلك إلى رسول الله - ﷺ- فَقَبِلَ» أخرجه أبو داود.\nوعند النسائي: «أن رسول الله - ﷺ- تزوَّجها وهي بأرض الحبشة، زوَّجها النجاشيُّ، وأمْهَرها أربعةَ آلاف، وجهَّزَها من عنده، وبعث بها مع شُرَحبيلِ بنِ حَسَنَةَ، ولم يبعث إليها رسول الله - ﷺ- بشيء، وكان مُهورُ ⦗١١⦘ نسائه أربعمائة درهم» (١) .\n_________\n(١) رواه أبو داود رقم (٢١٠٧) و(٢١٠٨) في النكاح، باب الصداق، والنسائي ٦ / ١١٩ في النكاح، باب القسط في الأصدقة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: وفي رواية: عن عروة، عن أم حبيبة أنها كانت تحت عبيد الله بن جحش فمات بأرض الحبشة، فزوجها النجاشي النبي -ﷺ- وأمهرها عنه أربعة آلاف وبعث بها إلى رسول الله -ﷺ-، ومع شرحبيل بن حسنة.\nأخرجه أحمد (٦/٤٢٧) قال: حدثنا إبراهيم بن إسحاق. قال: حدثنا عبد الله بن المبارك. (ح) وعلي بن إسحاق. قال: أنبأنا عبد الله. وأبو داود (٢٠٨٦) قال: حدثنا محمد بن يحيى بن فارس. قال: حدثنا عبد الرزاق. وفي (٢١٠٧) قال: حدثنا حجاج بن أبي يعقوب الثقفي. قال: حدثنا معلى بن منصور. وقال: حدثنا ابن المبارك. والنسائي (٦/١١٩) قال: أخربنا العباس بن محمد الدوري. قال: حدثنا علي بن الحسن بن شقيق. قال: أنبأنا عبد الله بن المبارك.\nكلاهما - عبد الله بن المبارك، وعبد الرزاق - عن معمر، عن الزهري، عن عروة، فذكره\n* أخرجه أبو داود (٢١٠٨) قال: حدثنا محمد بن حاتم بن بزيع، قال: حدثنا على بن الحسن بن شقيق، عن ابن المبارك، عن يونس، عن الزهري، أن النجاشي زوج أم حبيبة بنت أبي سفيان من رسول الله -ﷺ- على صداق أربعة آلاف درهم....فذكره، بنحوه مرسلا.","vol":"7","page":10},{"text":"٤٩٨٦ - (خ م د ت س) أنس بن مالك - ﵁ -: «أن رسول الله - ﷺ- أعْتَق صفيَّة [بنت حُيَيّ]، وجعل عِتْقَها صدَاقَها» . أخرجه الترمذي وأبو داود والنسائي.\nوهو طرف من حديث طويل قد أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٩ / ١١١ في النكاح، باب من جعل عتق الأمة صداقها، وباب الوليمة ولو بشاة، وفي البيوع، باب بيع العبد والحيوان نسيئة، وفي الجهاد، باب من غزا بصبي للخدمة، ومسلم رقم (١٣٦٥) في النكاح، باب فضيلة اعتاق أمة ثم يتزوجها، وأبو داود رقم (٢٠٥٤) في النكاح، باب الرجل يعتق أمته ثم يتزوجها، والترمذي رقم (١١١٥) في النكاح، باب في الرجل يعتق الأمة ثم يتزوجها، والنسائي ٦ / ١١٤ في النكاح، باب التزويج على العتق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه البخاري (٧/٨)، ومسلم (٤/١٤٦)، والنسائي (٦/١١٤) .\nثلاثتهم عن قتيبة، قال: حدثنا حماد بن زيد، عن ثابت وشعيب، فذكراه.\nوقد روى من طريق شعيب، عن أنس، دون ذكر ثابت:\n١-أخرجه أحمد (٣/١٨١) قال: حدثنا يحيى بن سعيد. ومسلم (٤/١٦٤) قال:حدثني زهير بن حرب، قال: حدثنا معاذ بن هشام.\nكلاهما - يحيى، ومعاذ - قالا: حدثنا هشام الدستوائي.\n٢- وأخرجه الدارمي (٢٢٤٨) قال: حدثنا مسدد، قال:حدثنا حماد بن زيد.\n٣- وأخرجه البخاري (٧/٣١) قال: حدثنا مسدد. والنسائي في الكبرى (تحفة الأشراف -٩١٢) عن عمران ابن موسى.\nكلاهما - مسدد، وعمران - عن عبد الوراث.\n٤- وأخرجه مسلم (٤/١٤٦) قال: حدثني محمد بن رافع، قال:حدثنا يحيى بن آدم، وعمر بن سعد وعبد الرزاق. والنسائي (٦/١٤) قال: أخبرنا محمد بن رافع، قال: حدثنا يحيى بن آدم. وفي (٦/١١٥) قال: أنبأنا عمرو بن منصور، قال: حدثنا أبو نعيم.\nأربعتهم - يحيى بن آدم، وعمر بن سعد، وعبد الرزاق، وأبو نعيم - عن سفيان الثوري، عن يونس بن عبيد.\nأربعتهم - هشام، وحماد، وعبد الوارث، ويونس - عن شعيب، فذكره.\nوروي من طريق ثابت دون ذكر شعيب.\nأخرجه أحمد (٣/٢٨٠) قال: حدثنا إبراهيم بن خالد قال: أخبرنا رباح، عن معمر، عن ثابت، فذكره.","vol":"7","page":11},{"text":"٤٩٨٧ - (خ م ت س ط د) أنس بن مالك - ﵁ - قال: قَدِمَ عبد الرحمن بنُ عوف، فآخى النبيُّ - ﷺ- بينه وبين سعدِ بنِ الرَّبيع الأنصاريِّ، وعند الأنصاريِّ امرأتان، فعرض عليه أن يُناصِفَه أهلَه ومالَهُ، فقال له: بارك الله [لك] في أهلك ومالك، دُلُّوني على السُّوق. فأتَى السوقَ، فرَبِحَ شيئًا من أقِط، أو شيئًا من سَمْن، فرآه النبيُّ - ﷺ- بعد أيام، وعليه وَضرٌ من صُفْرة، فقال: مَهَيم، يا عبد الرحمن؟ قال: تزوجتُ أنصاريَّة. قال: فما سُقْتَ؟ قال: وَزْنَ نواة من ذَهَب، فقال: «أوْلِمْ ولو بشاة» . أخرجه البخاري ومسلم. ⦗١٢⦘\nولمسلم «أن عبد الرحمن تزوَّج امرأة على وزن نَوَاة من ذهب» لم يزد على هذا القدر.\nوزاد في أخرى أن النبيَّ - ﷺ- قال له: «أوْلِمْ ولو بشاة» .\nوفي رواية الترمذي قال: «هَلُمَّ أُقَاسِمْك مالي نصفين، وليَ امرأتان فأُطَلِّقُ إحداهما، فإذا انقضت عِدَّتُها تزوَّجتَها، فقال: بارك الله لك ...» وذكر الحديث. وهذه قد أخرجها البخاري أيضًا، وقد تقدَّم ذِكْرُها في «كتاب الصحبة» وأخرج الترمذي الرواية الآخرة التي لمسلم.\nوفي رواية النسائي: أن عبد الرحمن جاء إلى رسول الله - ﷺ- وبه أثَرُ الصُّفْرة، فسأله رسول الله - ﷺ-؟ فأخبره أنه تزوَّج امرأة من الأنصار، فقال رسول الله - ﷺ-: «كم سُقتَ؟» قال: زِنَةَ نَوَاة من ذهب، قال رسول الله - ﷺ-: «أوْلِمْ ولو بشاة» وفي رواية «بارك الله لك، أوْلِمْ ولو بشاة» .\nوفي أخرى [قال]: «رآني رسول الله - ﷺ- وعليَّ بَشَاشَةُ العُرْسِ، فقلت: تزوجتُ امرأة من الأنصار، قال: كم أصدقتَها؟ قلت له: نواة من ذهب» (١) .\nوأخرج النسائي أيضًا الرواية الأولى، وأخرج «الموطأ» وأبو داود رواية ⦗١٣⦘ النسائي الأولى (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَضَر) الوَضَر: أثر من خَلُوق أو طيب ولطخ منه، وذلك من عادة المعرِّس إذا بنى بأهله. والوَضَر: الوسخ، واللوث، ويكون الوضر من الصفرة والحمرة والطِّيب.\n(مَهيم): كلمة يمانية، بمعنى: ما أمرك، وما شأنك؟\n(وزن نواة) النواة: اسم لما وزنه خمسة دراهم، كما سموا الأربعين: أُوقية، والعشرين: نَشًَّا، وقيل: إنه إنما تزوجها على ذهب قيمته خمسة دراهم، وأن ذلك الذهب كان مقدار نواة، ويجوز أن يكون أراد وزن نواة.\n(أوْلِم) أوْلَم الرجل على زوجته: إذا عمل للعرس طعامًا، وهو الوليمة. ⦗١٤⦘\n(بَشَاشة) البشاشة: طلاقة الوجه، وقد بَشِشت، بالكسر.\n_________\n(١) وهذه الرواية عند مسلم أيضًا رقم (١٤٢٧) .\n(٢) رواه البخاري ٩ / ١٠١ في النكاح، باب قول الرجل لأخيه: انظر أي زوجتي شئت حتى أنزل لك عنها، وباب قول الله تعالى: ﴿وآتوا النساء صدقاتهن نحلة﴾، وباب الصفرة للمتزوج، وباب كيف يدعي للمتزوج، وباب الوليمة ولو بشاة، وفي البيوع، باب ما جاء في قول الله تعالى: ﴿فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله﴾، وفي الكفالة، باب قول الله تعالى: ﴿والذين عقدت أيمانكم فآتوهم نصيبهم﴾، وفي فضائل أصحاب النبي ﷺ، باب إخاء النبي ﷺ بين المهاجرين والأنصار، وباب كيف آخى النبي ﷺ بين أصحابه، وفي الأدب، باب الإخاء والحلف، وفي الدعوات، باب الدعاء للمتزوج، ومسلم رقم (١٤٢٧) في النكاح، باب الصداق وجواز كونه تعليم قرآن وخاتم حديد، والموطأ ٢ / ٥٤٥ في النكاح، باب ما جاء في الوليمة، وأبو داود رقم (٢١٠٩) في النكاح، باب قلة المهر، والترمذي رقم (١٠٩٤) في النكاح، باب ما جاء في الوليمة، و(١٩٣٤) في البر والصلة، باب ما جاء في مواساة الأخ، والنسائي ٦ / ١١٩ و١٢٠ في النكاح، باب التزويج على نواة من ذهب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢١٨)، وأحمد (٣/٢٧٤)، والبخاري (٧/٣٠) قال: حدثنا علي بن المديني.\nثلاثتهم - الحميدي، وأحمد، وعلي - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/١٩٠) . والترمذي (١٩٣٣) قال: حدثنا أحمد بن منيع.\nكلاهما- ابن حنبل، وابن منيع - قالا: حدثنا إسماعيل بن إبراهيم.\n٣- وأخرجه أحمد (٣/٢٠٤) قال: حدثنا معاذ بن معاذ.\n٤- وأخرجه أحمد (٣/٢٧٤) قال: حدثنا وكيع. والبخاري (٥/٨٨) قال: حدثنا محمد بن يوسف. وفي (٧/٤) قال: حدثنا محمد بن كثير.\nثلاثتهم - وكيع، وابن يوسف، وابن كثير - عن سفيان الثوري.\n٥- وأخرجه عبد بن حميد (١٣٩٠) قال: أخبرنا يزيد بن هارون.\n٦- وأخرجه البخاري (٣/٦٩) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير بن معاوية.\n٧- وأخرجه البخاري (٣/١٢٥) و(٥/٣٩) قال: حدثنا قتيبة. والنسائي في عمل اليوم والليلة (٢٦١) قال: أخبرنا إسحاق بن إبراهيم. وفي» فضائل الصحابة «(٢١٧) قال: أخبرنا علي بن حجر.\nثلاثتهم- قتيبة، وإسحاق، وابن حجر - قالوا: حدثنا إسماعيل بن جعفر.\n٨- وأخرجه البخاري (٧/٢٧) قال: حدثنا عبد الله بن يوسف. والنسائي (٦/١١٩) قال: أخبرنا محمد ابن سلمة والحارث بن مسكين، عن ابن القاسم.\nكلاهما - ابن يوسف، ابن القاسم - عن مالك بن أنس.\n٩- وأخرجه البخاري (٨/٢٧) قال: حدثنا مسدد، قال: حدثنا يحيى- بن سعيد القطان -.\n١٠- وأخرجه مسلم (٤/١٤٤) قال: حدثنا محمد بن المثنى، قال: حدثنا أبو داود (ح) وحدثنا محمد بن رافع، وهارون بن عبد الله، قالا: حدثنا وهب بن جرير. (ح) وحدثنا أحمد بن خراش، قال: حدثنا شبابة.\nثلاثتهم - وهب، وأبو داود، وشبابة - عن شعبة.\n١١- وأخرجه النسائي (٦/١٢٩ و١٣٧) قال: أخبرنا أحمد بن يحيى بن الوزير بن سليمان، قال: حدثنا سعيد بن كثير بن عفير. قال: أنبأنا سليمان بن بلال، عن يحيى بن سعيد الأنصاري.\nجميعهم - ابن عيينة، وإسماعيل، ومعاذ، والثوري، وابن هارون، وزهير، وإسماعيل بن جعفر، ومالك، والقطان، وشعبة، ويحيى بن سعيد الأنصاري - عن حميد، فذكره.\nوعن قتادة، وحميد، عن أنس، ولفظه» أن عبد الرحمن بن عوف تزوج امرأة على وزن نواة من ذهب، وأن النبي -ﷺ- قال له: أولم ولو بشاة «.\n١- أخرجه مسلم (٤/١٤٤) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا وكيع، قال: حدثنا شعبة، عن قتادة، وحميد، فذكراه.\n٢- وأخرجه مسلم (٤/١٤٤) قال: حدثنا محمد بن عبيد الغبري، قال: حدثنا أبو عوانة، عن قتادة، فذكره. «ولم يذكر حميدا» .\n٣- وأخرجه أحمد (٣/٢٧١) قال: حدثنا عفان. وفي (٣/٢٧٤) قال: حدثنا محمد بن جعفر. وفي (٣/٢٧٤) أيضا قال: حدثنا حجاج. وفي (٣/٢٧٨) قال: حدثنا شبابة. والبخاري (٧/٢٥) قال: حدثنا سليمان بن حرب.\nخمستهم - عفان، وابن جعفر، وحجاج، وشبابة، وسليمان - عن شعبة، عن قتادة، فذكره، وليس فيه: «أولم ولو بشاة» .\nوعن عبد العزيز بن صهيب، عن أنس، ولفظه «أن عبد الرحمن بن عوف تزوج امرأة على وزن نواة. فرأى النبي -ﷺ- بشاشه العرس، فسأله فقال: إني تزوجت امرأة على وزن نواة» .\nأخرجه البخاري (٧/٢٥) قال: حدثنا سليمان بن حرب. ومسلم (٤/١٤٥) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن قدامة، قالا: أخبرنا النضر بن شميل.\nكلاهما - سليمان، والنضر - قالا: حدثنا شعبة، عن عبد العزيز، فذكره.\nوعن ثابت عن أنس. ولفظه: «أن النبي -ﷺ- رأى على عبد الرحمن بن عوف أثر صفرة قال: ماهذا؟ قال: إني تزوجت امرأة على وزن نواة من ذهب قال: بارك الله لك، أولم ولو بشاة» .\n١- أخرجه أحمد (٣/٢٢٦) قال: حدثنا يونس. وسريج، وعبد بن حميد (١٣٦٧)، والبخاري (٧/٢٧) قالا: حدثنا سليمان بن حرب. والدامي (٢٢١٠) قال: أخبرنا أبوالنعمان. والبخاري (٨/١٠٢) قال: حدثنا مسدد. ومسلم (٤/١٤٤) قال: حدثنا يحيى بن يحيى. وأبو الربيع، والليلة (٢٦٠) قال الترمذي: حدثنا، وقال النسائي: أخبرنا قتيبة. وابن ماجة (١٩٠٧) قال: حدثنا أحمد بن عبدة.\nتسعتهم - يونس، وسريج، وسليمان، وأبو النعمان، ومسدد، ويحيى، وأبو الربيع، وقتيبة، وأحمد بن عبدة - عن حماد بن زيد.\n٢- وأخرجه أحمد (٣/١٦٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\n٣- وأخرجه عبد بن حميد (١٣٨٣) قال: حدثني يحيى بن إسحاق، قال: حدثنا عمارة بن زاذان.\n٤- وأخرجه النسائي (٦/١٢٨) قال: أخبرنا أبو بكر بن نافع، قال: حدثنا بهز بن أسد، قال: حدثنا حماد بن سلمة.\nأربعتهم - حماد بن زيد، ومعمر، وعمارة، وابن سلمة - عن ثابت، فذكره.","vol":"7","page":11},{"text":"٤٩٨٨ - (م) أبو هريرة - ﵁ - قال: «جاء رجل إلى رسول اللهﷺ-، فقال: إني تزوَّجتُ امرأة من الأنصار فأعِنِّي على مَهْرِها. فقال له رسول الله - ﷺ-: هل نَظَرْتَ إليها، فإن في عُيُون الأنصار شيئًا (١)؟ قال: قد نظرتُ إليها، قال: على كم تزوَّجتَها؟ قال: على أربع أوَاق، قال: [على أربع أواق؟] كأنَّكم تنْحِتُونَ الفِضَّةَ من عُرْض هذا الجبل، ما عندنا ما نُعْطِيك، ولكن عسى أن نبْعثَك في بعْث تُصِيبُ منه، قال: فبعث بَعْثًا إلى بني عبْس، فبعثه معهم» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُرْض) الشيء: جانبه.\n_________\n(١) قيل المراد: صغر، وقيل: زرقة.\n(٢) رقم (١٤٢٤) في النكاح، باب ندب النظر إلى وجه المرأة وكفيها لمن يريد تزوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحمبدي (١١٧٢) قال:حدثنا سفيان. وأحمد (٢/٢٨٦و ٢٩٩) قال:حدثنا سفيان. وفي (٢/٢٩٩) قال:حدثنا معاذ. ومسلم (٤/١٤٢) قال:حدثنا ابن أبي عمر. قال: حدثنا سفيان. (ح) وحدثني يحيى بن معين. قال: حدثنا مروان بن معاوية الفزاري. والنسائي (٦/٦٩) قال: أخبرنا عبد الرحمن بن إبراهيم. قال: حدثنا مروان. وفي (٦/٧٧) قال: أخبرنا محمد بن عبد الله بن يزيد. قال: حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، ومعاذ بن هشام، ومروان، وعلي بن هاشم - عن يزيد بن كيسان، عن أبي حازم، فذكره.\n(*) وفي رواية يحيى بن معين: «... هل نظرت إليها فإن في عيون الأنصار شيئا؟ قال: قد نظرت إليها. قال: على كم تزوجتها؟ قال: على أربع أواق. فقال له النبي -ﷺ- على أربع أواق كأنما تنحتون الفضة من عرض هذا الجبل. وما عندنا ما نعطيك، ولكن عسى أن نبعثك في بعث تصيب منه. قال: فبعث بعثا إلى بني عبس بعث ذلك الرجل فيهم» .\n(*) قال أبو عبد الرحمن النسائي: وجدت هذا الحديث في موضع آخر عن يزيد بن كيسان، أن جابر بن عبد الله حدث. والصواب: أبو هريرة.","vol":"7","page":14},{"text":"<span data-type=\"title\" id=toc-1017>الفصل الثاني: في أحكام الصداق</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1018>الفرع الأول: فيمن لم يُسَمَّ لها صداق</span>\n٤٩٨٩ - (د) عقبة بن عامر - ﵁ -: «أن رسول الله - ﷺ- قال لرجل: أتَرْضَى أنْ أُزَوِّجكَ من فلانة؟ قال: نعم. وقال للمرأة: أتَرْضَي أن أُزَوِّجَكِ فلانًا؟ قالت: نعم. فزوَّج أحدَهما صاحبَه، فدخل بها الرجل، ولم يَفْرِضْ لها صَدَاقًا، ولم يُعطها شيئًا، وكان مَن شهد الحديبية له سَهْم بخيبر، فلما حضرتْه الوفاةُ قال: إن رسول الله - ﷺ- زوَّجني فلانة - يعني: امرأتَه - ولم أفرِضْ لها صداقًا، ولم أُعْطِها شيئًا، وإني أُشهدكم: أني قد أعطيتُها من صداقها سهمي بخيبرَ، فأخذَتْه، فباعته بعدَ موته بمائة ألف» .\nزاد أحد رواته في أول هذا الحديث قال: قال رسول الله - ﷺ-: «خيرُ النكاح أيْسَرهُ» قال: «وقال رسول الله - ﷺ- لرجل ...» ثم ساق معناه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢١١٧) في النكاح، باب فيمن تزوج ولم يسمه صداقًا حتى مات، وإسناده حسن، ورواه الحاكم ٢ / ١٨٢ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال أبو داود: وزاد عمر بن الخطاب، وحديثه أتم، في أول الحديث: قال رسول الله -ﷺ-: خير النكاح أيسره. وقال: قال رسول الله -ﷺ- للرجل. ثم ساق معناه.\nأخرجه أبو داود (٢١١٧) قال: حدثنا محمد بن يحيى بن فارس الذهلي، ومحمد بن المثنى، وعمر بن الخطاب، قال محمد: حدثنا أبو الأصبغ الجزري عبد العزيز بن يحيى، قال: أخبرنا محمد بن سلمة، عن أبي عبد الرحيم خالد بن أبي يزيد، عن زيد بن أبي أنيسة، عن يزيد بن أبي حبيب، عن مرثد بن عبد الله، فذكره.\n(*) قال أبو داود: يخاف أن يكون هذا الحديث ملزقا، لأن الأمر على غير هذا.","vol":"7","page":15},{"text":"٤٩٩٠ - (د ت س) عبد الله بن مسعود - ﵁ -: من رواية مسروق- في رجل تزوّج امرأة، فمات عنها ولم يدخلْ بها، ولم يَفْرِضْ لها الصَّدَاق، فقال: «لها الصَّدَاقُ كاملًا، وعليها العِدَّةُ، ولها الميراثُ، فقال معقل بن سنان: سمعتُ رسول الله - ﷺ- قضى بها في بَرْوَع بنت واشِق» وفي رواية علقمة عنه مثله.\nوفي رواية عبد الله بن عُتبة قال: «أُتِيَ ابنُ مسعود في رجل ... بهذا الخبر، قال: فاختلفوا إليه شهرًا، أو قال: مرات - قال: فإني أقول فيها: إنَّ لها صداقًا كصداق نسائها، لا وَكْسَ ولا شَطَطَ، وإن لها الميراث، وعليها العِدَّةُ، فإن يَكُ صوابًا فمن الله، وإن يَكُ خطأ فمنِّي ومن الشيطان، واللهُ ورسولُهُ بريئان، فقام ناس من أشْجَعَ، منهم الْجَرَّاحُ وأبو سِنَان، فقالوا: يا ابنَ مسعود، نحن نشهد أن نبيَّ الله - ﷺ- قضاها فينا: في بَرْوَع بنتِ واشِق - وإن زوجها هلالُ بن مُرَّة الأشجعي - كما قضيتَ، قال: ففرح بها عبد الله فرحًا شديدًا حين وافق قضاؤه قضاءَ رسول الله - ﷺ-» أخرجه أبو داود.\nوأخرجه الترمذي عن عقلمة عن ابن مسعود قال: «إنه سُئِل عن رجل تزوَّج امرأة، ولم يَفْرِض لها صَدَاقًا، ولم يدخل بها حتى مات؟ فقال ابن مسعود: لها مِثْلُ صَدَاق نسائها، لا وَكْسَ ولا شَطَطَ، وعليها ⦗١٧⦘ العِدَّةُ، ولها الميراث» فقام معقِلُ بنُ سنان الأشجعي، فقال: «قضى رسول الله - ﷺ- في بروعَ بنتِ واشق امرأة مِنا مثلَ ما قضيت، ففرح بها ابن مسعود» .\nوأخرجه النسائي عن علقمة والأسود قالا: «أُتِيَ عبد الله بن مسعود في رجل تزوج امرأة، ولم يفرِضْ لها، فتُوُفِّيَ قبل أن يدخلَ بها، فقال عبد الله: سَلُوا: هل تجدون فيها أثرًا؟ قالوا: يا أبا عبد الرحمن، ما نَجِدُ فيها، قال: أقول برأيي، فإن كان صوابًا فمن الله، لها مهر كمهر نسائها، لا وَكْسَ ولا شططَ، ولها الميراثُ، وعليها العِدَّةُ، فقام رجل من أشْجَع، فقال: في مثل هذا قضى رسول الله - ﷺ- فينا، في امرأة يقال لها: بروعُ بنتُ واشِق، تزوجتْ رجلًا، فمات قبل أن يدخلَ بها، فقضى رسول الله - ﷺ- بمثل صَدَاقِ نسائها، ولها الميراث، وعليها العِدَّةُ، فرفع عبد الله يدَيْه وكبَّر» .\nقال النسائي: لا أعلم أحدًا قال في هذا الحديث: «الأسود» غير زائدة، وأخرجه عن علقمة ومسروق مختصرًا نحو أبي داود عنهما.\nوله في أخرى عن علقمة قال: «إنه أتاه قوم، فقالوا: إن رجلًا مِنَّا تزوَّجَ امرأة، ولم يَفْرِض لها صَدَاقًا، ولم يَجْمَعْها إليه حتى مات؟ فقال عبد الله: ما سُئِلْتُ منذ فارقتُ رسول الله - ﷺ- أشدَّ عَلَيَّ من هذه، فائْتوا غيري، نوبتين، فاختلفوا إليه فيها شهرًا، ثم قالوا له في آخر ذلك: مَنْ نسأل إن لم نسألْكَ، وأنت من جِلَّةِ أصحاب محمَّد - ﷺ- بهذا البلد، ولا نجدُ غَيرك؟ ⦗١٨⦘ قال: سأقول فيها بِجَهْدِ رأيي، فإن كان صوابًا فمن الله وحده لا شريك له، وإن كان خطأ فمنِّي ومن الشيطان، واللهُ ورسولُه منه بُرآءُ، أرى: أن أجعل لها صداق نسائها، لا وكْس، ولا شَطَط، ولها الميراث، وعليها العِدَّةُ أربعةَ أشهر وعشرًا، قال: وذلك بِسْمَع من أشجع، فقاموا فقالوا: نشهدُ أنك قضيتَ بما قضى به رسول الله - ﷺ- في امرأة منا، يقال لها: بَروع بنتُ واشق قال: فما رُئِيَ عبد الله فرِحَ فَرَحَه يومئذ إلا بإسلامه» (١) . ⦗١٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَروع بنت وَاشِق): اسم امرأة، وأصحاب الحديث يروونه بكسر الباء، قال الجوهري: وهو خطأ، وإنما هو بالفتح، لأنه ليس في الكلام فِعْوَل إلا خِرْوَع (٢) وعِتْوَد، اسم واد.\n(وَكْسَ) الوَكْس: النقصان والخسارة.\n(شَطَط) الشطط: الزيادة على الواجب المعتاد.\n_________\n(١) رواه أبو داود رقم (٢١١٤) و(٢١١٥) و(٢١١٦) في النكاح، باب فيمن تزوج ولم يسمه صداقًا، والترمذي رقم (١١٤٥) في النكاح، باب ما جاء في الرجل يتزوج المرأة فيموت عنها قبل أن يفرض لها، والنسائي ٦ / ١٢١- ١٢٣ في النكاح، باب إباحة التزويج بغير صداق، ورواه الحاكم وصححه ووافقه الذهبي، قال الحافظ في \" التلخيص \" ٣ / ١٩١ و١٩٢: رواه أحمد وأصحاب السنن وابن حبان والحاكم من حديث معقل بن سنان الأشجعي، وصححه ابن مهدي والترمذي، وقال ابن حزم: لا مغمز فيه لصحة إسناده، والبيهقي في \" الخلافيات \"، وقال الشافعي: لا أحفظه من وجه يثبت مثله، وقال: لو ثبت حديث بروع لقلت به، قوله: في راوي هذا الحديث اضطراب، قيل: عن معقل بن سنان، وقيل: عن رجل من أشجع، أو ناس من أشجع، وقيل غير ذلك، وصححه بعض أصحاب الحديث وقالوا: الاختلاف في اسم راويه لا يضر، لأن الصحابة كلهم عدول ... إلى آخر كلامه، وهذا الذي ذكره، الأصل فيه ما ذكر الشافعي في \" الأم \" قال: قد روي عن النبي ﷺ - بأبي هو وأمي - أنه قضى في بروع بنت واشق وقد نكحت بغير مهر فمات زوجها بمهر نسائها، وقضى لها بالميراث، فإن كان يثبت عن رسول الله ﷺ، فهو أولى الأمور بنا، ولا حجة في قول أحد دون النبي ﷺ وإن كبر، ولا يثنى في قوله: إلا طاعة الله والتسليم له، ولم أحفظه من وجه يثبت مثله، مرة يقال: عن معقل بن سنان، ومرة: عن معقل بن يسار، ومرة: عن بعض أشجع لا يسمى، وقال البيهقي: قد سمي فيه معقل بن سنان، وهو صحابي مشهور، والاختلاف فيه لا يضر، فإن جميع الروايات فيه صحيحة، وفي بعضها ما دل على أن جماعة من أشجع شهدوا بذلك، وقال ابن أبي ⦗١٩⦘ حاتم: قال أبو زرعة: الذي قال معقل بن سنان أصح، وروى الحاكم في \" المستدرك \": سمعت أبا عبد الله محمد بن يعقوب يقول: سمعت الحسن بن سفيان يقول، سمعت حرملة بن يحيى قال: سمعت الشافعي يقول: إن صح حديث بروع بنت واشق قلت به، قال الحاكم: فقال شيخنا أبو عبد الله: لو حضرت الشافعي لقمت على رؤوس الناس وقلت: قد صح الحديث فقل به. أقول: وقد ذكر الحافظ شاهدًا له من حديث عقبة بن عامر عند أبي داود والحاكم، وقد تقدم برقم (٤٩٨٦) فليراجع.\n(٢) قال في \" القاموس \": الخروع، كدرهم: نبت لا يرعى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n فيه اختلاف كبير:\n١-أخرجه أحمد (٣/٤٨٠و٤/٢٨٠) قال: حدثنا يزيد بن هارون. وفي (٤/٢٨٠) قال: حدثنا عبد الرحمن. والدارمي (٢٢٥٢) قال: أخبرنا محمد بن يوسف. وأبو داود (٢١١٥) قال: حدثنا عثمان ابن أبي شيبة، قال: حدثنا يزيد بن هارون، وابن مهدي. وابن ماجة (١٨٩١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحمن بن مهدي. والترمذي (١١٤٥) قال: حدثنا محمود بن غيلان، قال: حدثنا زيد بن الحباب، (ح) وحدثنا الحسن بن علي الخلال، قال: حدثنا يزيد بن هارون، وعبد الرزاق. والنسائي (٦/١٢١) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يزيد، وفي (٦/١٢٢) قال: أخبرنا إسحاق بن منصور. قال: حدثنا عبد الرحمن وفي (٦/١٩٨) قال: أخبرنا محمود بن غيلان، قال: حدثنا زيد بن الحباب.\nخمستهم - يزيد، وعبد الرحمن بن مهدي، ومحمد بن يوسف، وزيد بن الحباب، وعبد الرزاق - عن سفيان، عن منصور، عن إبراهيم، عن علقمة.\n٢- وأخرجه أحمد (٤/٢٨٠) . وأبو داود (٢١١٤) قال: حدثنا عثمان بن أبي شيبة. وابن ماجة (١٨٩١) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٦/١٢٢) قال: أخبرنا إسحاق بن منصور.\nأربعتهم - أحمد، وعثمان، وأبو بكر، وإسحاق - قالوا: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن فراس، عن الشعبي، عن مسروق.\nكلاهما - علقمة، ومسروق - عن عبد الله بن مسعود، فذكره.\n(*) أخرجه أحمد (٤/٢٧٩) . والنسائي (٦/١٢١) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن.\nكلاهما- أحمد، وعبد الرحمن - قالا: حدثنا أبو سعيد عبد الرحمن بن عبد الله، قال: حدثنا زائدة، قال: حدثنا منصور، عن إبراهيم، عن علقمة، والأسود، قالا: «أتي عبد الله في رجل تزوج امرأة ولم يفرض.. إلى أن قال: فقام رجل من أشجع فقال: في مثل هذا قضى رسول الله -ﷺ-..» الحديث.\nفي رواية أحمد بن حنبل: «....فقام رجل من أشجع قال منصور: أراه سلمة بن يزيد» .\n(*) وأخرجه أحمد (٤/٢٨٠) قال: حدثنا حسن بن موسى، قال حدثنا حماد بن سلمة. (ح) وحدثنا عبد الله بن محمد بن أبي شيبة قال عبد الله بن أحمد: وحدثنا ابن أبي شيبة -قال: وحدثنا ابن أبي زائدة.\nكلاهما - حماد، وابن أبي زائدة - عن داود، عن الشعبي، عن علقمة، «أن رجلا تزوج امرأة فتوفي عنها قبل أن يدخل بها ولم يسم لها صداقا فسئل عنها عبد الله ... فذكر الحديث إلى أن قال: فقام: أبو سنان الأشجعي في رهط من أشجع، فقالوا: نشهد لقد قضيت فيها بقضاء رسول الله -ﷺ- في بروع بنت واشق»\n(*) وأخرجه النسائي (٦/١٢٢) قال: أخبرنا على بن حجر، قال: حدثنا على بن مسهر، عن داود بن أبي هند، عن الشعبي، عن علقمة، عن عبد الله فذكره إلا أن قال: وذلك بسمع أناس من أشجع، فقاموا، فقالوا: نشهد أنك قضيت بما قضى به رسول الله -ﷺ- ... الحديث..\n(*) وأخرجه النسائى في الكبرى (تحفة الأشراف) (١١٤٦١) عن شعيب بن يوسف النسائي، عن يزيد بن يعني بن هارون، عن بن عون عن الشعبي، عن الأشجعي، قال: رأيت ابن مسعود فرح فرحة، وجاءه رجل فسأله عن رجل وهب ابنته لرجل، فمات قبل أن يدخل بها....فذكره. وقال في آخره: قال الأشجعي شهدت النبي -ﷺ- قضى بها، ففرح فرحة ما فرح مثلها.\nوأخرجه النسائي في الكبرى (وتحفة الأشراف) (١١٤٦١) عن محمد بن بشار، عن محمد، يعني غندر، عن شعبة، عن عاصم، عن الشعبي، قال سئل عبد الله عن امرأة توفى عنها زوجها؟.... وساق الحديث. قال فيه. فقام رجل من أشجع، فقال: قضى فينا رسول الله -ﷺ- بمثل ذلك في امرأة منا يقال لها بروع بنت واشق، فقال ابن مسعود: هل معك أحد؟ فقام ناس منهم فشهدوا.\n(*) وأخرجه النسائي في الكبرى (تحفة الأشراف) (١١٤٦١) عن أحمد بن عبد الله بن الحكم البصري، عن محمد بن جعفر، عن شعبة، عن سيار، عن الشعبي، قال: اختلف إلى عبد الله شهرا في رجل مات ولم يفرض لامرأته صداقا ... فذكره. وفيه: فقام معقل بن سنان، فقال: قضى رسول الله -ﷺ- في بروع بنت واشق مثل هذا.\n(*) وأخرجه النسائي في الكبرى (تحفة الأشراف) (١١٤٦١) عن أحمد بن سليمان الرهاوي، عن يعلى، هو ابن عبيد، عن إسماعيل، هو ابن أبي خالد، عن عامر، يعني الشعبي، قال: أتي ابن مسعود في امرأة مات زوجها ولم يفرض لها ... وساق الحديث. قال: فقال معقل بن سنان.","vol":"7","page":16},{"text":"٤٩٩١ - (ط) - نافع - مولى ابن عمر: «أن ابنة لعبيد الله بن عمر وأُمُّها بنتُ زيدِ بنِ الخطَّاب - كانت تحت ابن لعبد الله بن عمر - فمات عنها، ولم يَقْرَبْها، وكان لم يُسَمِّ لها صداقًا، فجاءت أُمُّها تبتغي من عبد الله صداقها، فقال لها عبد الله بن عمر: لا صداق لها، ولو كان لها صَدَاق لم أُمْسِكْه، ولم أظلِمْها، فأبَتْ [أمُّها] أن تقبلَ منه ذلك، فجعلوا بينهم زيدَ بنَ ثابت، فقضى: أن لا صَدَاق لها، ولها الميراث» . أخرجه «الموطأ» (١) . ⦗٢٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تبتغي) بَغَتْ تبغي: إذا طلبت.\n(لم يُسَمِّ لها) أي: لم يُعَيِّن لها مهرًا عند عقد النكاح.\n_________\n(١) ٢ / ٥٢٧ في النكاح، باب ما جاء في الصداق والحباء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١١٤٣) عن نافع، فذكره.","vol":"7","page":19},{"text":"٤٩٩٢ - (ط) عبد الله بن عمر - ﵄ - كان يقول: «لكل مُطَلَّقَة مُتْعَة، إلا التي تُطَلَّق وقد فُرِضَ لها فَرْض ولم تُمَسَّ فَحَسْبُها نِصْفُ ما فُرِض لها» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥٧٣ في الطلاق، باب ما جاء في متعة الطلاق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٢٤٤) عن نافع، فذكره.","vol":"7","page":20},{"text":"٤٩٩٣ - (ط) سعيد بن المسيب - ﵀ -: «أن عمر قضى بأن: إذا أُرْخِيَتِ السُّتُورُ في النكاح وَجَبَ الصدَاقُ» . أخرجه «الموطأ» (١)، وقال: وعن زيد بن ثابت مثله (٢) .\n_________\n(١) ٢ / ٥٢٨ في النكاح، باب إرخاء الستور، وإسناده صحيح، وقد صح سماع سعيد بن المسيب من عمر، كما ذكر ذلك الحافظ في \" التهذيب \".\n(٢) وإسناده صحيح، فإنه لم يصح سماع سعيد بن المسيب من زيد بن ثابت، ولكن يشهد له الذي قبله عن عمر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١١٤٥) عن يحيى بن سعيد، عن سعيد بن المسيب،فذكره،وأثر زيد بن ثابت: أخرجه مالك (١١٤٦) عن ابن شهاب: أن زيد بن ثابت، فذكره.","vol":"7","page":20},{"text":"<span data-type=\"title\" id=toc-1019>الفرع الثاني: فيما تُعطَى المرأة قبل الدخول</span>\n٤٩٩٤ - (د س) عبد الله بن عباس - ﵄ - قال: «لما ⦗٢١⦘ تَزوَّجَ عَلَيّ بفاطمةَ - ﵄ - وأراد أن يدخلَ بها، قال له رسول الله - ﷺ-: أعْطِها شيئًا، قال: ما عندي شيء، قال: أين دِرْعُك الْحُطَميَّة؟» .\nوفي رواية عن رَجُل من أصحابِ النبيِّ - ﷺ-: أن عليًا لما تَزَوَّجَ فاطمةَ بنتَ رسول الله - ﷺ- أراد أن يدخلَ بها، فمنعهُ رسول الله - ﷺ- حتى يُعْطيَها شيئًا، فقال: يا رسول الله، ليس عند شيء، فقال النبي - ﷺ-: «أعْطِها دِرْعَك، فأعطاها دِرْعَهُ، ثم دخل بها» .\nوفي رواية عن ابن عباس مثله.\nهكذا أخرجه أبو داود: الأولى عن ابن عباس، والثانية: عن رجل، والثالثة: عن [ابن] عباس، قال: مثله، ولم يذكر اللفظ، وأخرج النسائي الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُطَمِية) الحطمية هنا: درع علي - ﵁ - الدِّرع التي تكسر السيوف، وقيل: هي العريضة الثقيلة، وقيل: إنها منسوبة إلى بطن من عبد القيس يقال له: حُطَمَة [بن محارب]، كانوا يعملون الدُّروع.\n_________\n(١) رواه أبو داود رقم (٢١٢٥) و(٢١٢٦) و(٢١٢٧) في النكاح، باب في الرجل يدخل بامرأته قبل أن ينقدها شيئًا، والنسائي ٦ / ١٢٩ و١٣٠ في النكاح، باب تحلة الخلوة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٢١٢٥) قال: حدثنا إسحاق بن إسماعيل الطالقاني، قال: حدثنا عبدة، قال: حدثنا سعيد، عن أيوب. وفي (٢١٢٧) قال: حدثنا كثير يعني ابن عبيد، قال: حدثنا أبوحيوة، عن شعيب، عن غيلان. والنسائي (٦/١٣٠) قال: أخبرنا هارون بن إسحاق، عن عبدة، عن سعيد، عن أيوب.\nكلاهما - أيوب، وغيلان - عن عكرمة، فذكره.","vol":"7","page":20},{"text":"٤٩٩٥ - (د) عائشة - ﵄ - قال: «أمرني رسول الله - ﷺ- أن أُدْخِلَ امرأة على زوجها قبل أن يُعْطِيَها شيئًا» أخرجه أبو داود، وقال: خيثمةُ لم يسمع من عائشة (١) .\n_________\n(١) رقم (٢١٢٨) في النكاح، باب في الرجل يدخل بامرأته قبل أن ينقدها شيئًا، من حديث خيثمة عن عائشة، قال الحافظ في \" التهذيب \" في ترجمة خيثمة: قال ابن القطان: ينظر في سماعه من عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢١٢٨) قال: حدثنا محمد بن الصباح البزاز. وابن ماجة (١٩٩٢) قال: حدثنا محمد بن يحيى. قال: حدثنا الهيثم بن جميل.\nكلاهما - محمد بن الصباح، والهيثم - قالا: حدثنا شريك، عن منصور، عن طلحة،عن خيثمة، فذكره.\n(*) في رواية الهيثم بن جميل: (عن منصور أظنه عن طلحة) .\n(*) قال أبو داود: خيثمة لم يسمع من عائشة.","vol":"7","page":22},{"text":"٤٩٩٦ - (د س) عمرو بن شعيب - ﵀ -: عن أبيه عن جده قال: قال رسول الله - ﷺ-: «أيُّما امرأة نَكَحَت على صداق أو حِباء أو عِدَة، قبل عِصمة النكاح، فهو لها، وما كان بعدَ عِصْمَةِ النِّكاح، فهو لمن أُعْطيَه، وأحقُّ ما أُكرِمَ عليه الرجل ابنَتُهُ أو أخْتُهُ» .\nأخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِبَاء) الحِبَاء: العطية والهبة.\n_________\n(١) رواه أبو داود رقم (٢١٢٩) في النكاح، باب في الرجل يدخل بامرأته قبل أن ينقدها شيئًا، والنسائي ٦ / ١٢٠ في النكاح، باب التزويج على نواة من ذهب، ورواه أيضًا أحمد في \" المسند \" رقم (٦٧٠٩)، وإسناده حسن، وانظر شرح الحديث في \" عون المعبود \" ٢ / ٢٠٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/١٨٢) (٦٧٠٩) قال: حدثنا عبد الرزاق. وأبو داود (٢١٢٩) قال: حدثنا محمد بن معمر. قال: حدثنا محمد بن بكر البرساني. وابن ماجة (١٩٥٥) قال: حدثنا أبو كريب، قال: حدثنا أبو خالد، والنسائي (٦/١٢٠) قال: أخبرنا هلال بن العلاء، قال: حدثنا حجاج. (ح) وأخبرني عبد الله بن محمد بن تميم، قال:سمعت حجاجا.\nأربعتهم -عبد الرزاق، ومحمد بن بكر، وأبو خالد الأحمر، وحجاج بن محمد - عن ابن جريج، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"7","page":22},{"text":"٤٩٩٧ - (خ م د ت س) عقبة بن عامر - ﵁ - أن رسول الله - ﷺ- قال: «أحقُّ ما أوْفيتم من الشروط: ما استَحلَلْتُمْ به ⦗٢٣⦘ الفروجَ» . أخرجه الجماعة إلا «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِصْمَة النكاح): عُقَْدُته، يقال: عصمة المرأة بيد الرجل، أي: عقدة نكاحها، ومنه قوله تعالى: ﴿ولا تُمسِكُوا بِعِصَم الكوافِرِ﴾ [الممتحنة: ١٠] أي بعقد نكاحهن، والله أعلم.\n_________\n(١) رواه البخاري ٩ / ١٨٨ في النكاح، باب الشروط في النكاح، وفي الشروط، باب الشروط في المهر عند عقدة النكاح، ومسلم رقم (١٤١٨) في النكاح، باب الوفاء بالشرط في النكاح، وأبو داود رقم (٢١٣٩) في النكاح، باب في الرجل يشترط لها دارها، والترمذي رقم (١١٢٧) في النكاح، باب ما جاء في الشرط عند عقدة النكاح، والنسائي ٦ / ٩٢ و٩٣ في النكاح، باب الشروط في النكاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/١١٤) قال: حدثنا يحيى بن سعيد. وفي (٤/١٥١) قال: حدثنا وكيع، والدارمي (٢٢٠٩) قال: أخبرنا أبو عاصم. ومسلم (٤/١٤٠) قال: حدثنا يحيى بن أيوب، قال: حدثنا هشيم. (ح) وحدثنا ابن نمير، قال: حدثنا وكيع. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر (ح) وحدثنا محمد بن المثنى، قال: حدثنا يحيى وهو القطان. وابن ماجة (١٩٥٤) قال: حدثنا عمرو بن عبد الله ومحمد بن إسماعيل، قالا: حدثنا أبو أسامة. والترمذي (١١٢٧) قال: حدثنا يوسف ابن عيسى، قال: حدثنا وكيع. (ح) وحدثنا أبو موسى محمد بن المثنى، قال: حدثنا بن سعيد. والنسائي في الكبري (تحفة الأشراف) (١٩٥٣) عن عبيد الله بن سعيد، عن يحيى بن سعيد.\nستتهم - يحيى بن سعيد القطان، ووكيع، وأبو عاصم، وهشيم، وأبو خالد الأحمر، وأبو أسامة - عن عبد الحميد بن جعفر.\n٢- وأخرجه أحمد (٤/١٥٠) قال: حدثنا هاشم. والبخاري (٣/٢٤٩) قال: حدثنا عبد الله بن يوسف. وفي (٧/٢٦) قال: حدثنا أبو الوليد هشام بن عبد الملك. وأبو داود (٢١٣٩) قال: حدثنا عيسى بن حماد. والنسائي (٦/٩٢) قال: أخبرنا عيسى بن حماد.\nأربعتهم - هاشم، وعبد الله بن يوسف، وأبو الوليد، وعيسى بن حماد - عن ليث بن سعد.\n٣-وأخرجه أحمد (٤/١٥٠) قال: حدثنا عبد الله بن يزيد، قال: حدثنا ابن لهيعة.\n٤- وأخرجه النسائي (٦/٩٣) قال: أخبرنا عبد الله بن محمد بن تميم، قال: سمعت حجاجا يقول: قال ابن جريج: أخبرني سعيد بن أبي أيوب. أربعتهم - عبد الحميد بن جعفر، وليث، وابن لهيعة، وسعيد بن ابن أبي أيوب. - عن يزيد بن أبي حبيب، عن أبي الخير مرثد بن عبد الله البزني، فذكره","vol":"7","page":22},{"text":"<span data-type=\"title\" id=toc-1020>الكتاب التاسع: في الصيد</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1021>الفصل الأول: في صيد البَرِّ</span>\n٤٩٩٨ - (خ م د ت س) عدي بن حاتم - ﵁ - قال: «سألتُ رسول الله - ﷺ- فقلتُ: إنَّا قوم نَتَصَيَّدُ بهذه الكلاب؟ فقال: إذا أرسلتَ كلابَكَ المعَلَّمَةَ، وذكَرْتَ اسم الله، فَكُلْ مما أمسَكْنَ عليك، إلا أن يأكلَ الكلبُ، فلا تأكلْ، فإني أخاف أن يكونَ إنما أمسك على نفسه، فإن خَالَطَها كلب من غيرها فلا تأكلْ» .\nوفي رواية قال: قلتُ: يا رسول الله، إني أُرسِل كلبي، وأُسمِّي؟ فقال النبي - ﷺ-: «إذا أرسلتَ كلبكَ وسَمَّيتَ، فأخَذَ فقتلَ فأكلَ، فلا تأكلْ، فإنما أمسكَ على نفسه»، قلت: إني أُرسل كلبي أجَدُ معه كلبًا آخر، لا أدري أيُّهما أخذ؟ فقال: «لا تأكلْ، فإنما سَمَّيتَ على كلْبِكَ، ولم تُسَمِّ على غيره»، وسألتُهُ عن صيد المِعْراض؟ فقال: «إذا أصبتَ بحَدِّه فكُلْ، فإذا أصبتَ بعَرْضِهِ، فَقَتَلَ، فإنه وَقِيذ، فلا تأكلْ» . ⦗٢٥⦘\nوفي أخرى قال: «سألتُ النبيَّ - ﷺ- عن صيد المعراض؟ فقال: ما أصاب بحَدِّه فكُلْ، وما أصاب بِعَرْضِهِ فهو وَقِيذ، وسألْتُهُ عن صيدِ الكلبِ؟ فقال: ما أمسك عليكَ فَكُلْ، فإنَّ أخْذَ الكلبِ ذَكاة، فإن وجدتَ مع كلبك أو كلابِك كلبًا غيرَه، فخشيتَ أن يكونَ أخذه معه وقد قَتَلَهُ، فلا تأكل، فإنما ذكرتَ اسم الله على كلبك، ولم تَذْكُرْه على غيره» .\nوفي أخرى قال: سألتُ رسول الله - ﷺ- عن المِعْرَاضِ ... فذكر مثله، وقال: فإنه وَقيذ، فلا تَأكُلْ، فقلتُ: أُرْسِلُ كلبي؟ قال: «إذا أرسلتَ كلبكَ وسَمَّيْتَ فَكُلْ»، قلتُ: فإن أكَلَ؟ قال: فلا تأكُلْ، فإنه لم يُمْسِك عليكَ، إنَّما أمسك على نفسه، قلتُ: أُرسل كلبي فأجدُ معه كلبًا آخر؟ قال: لا تأكُلْ، فإنك إنما سَمَّيْتَ على كلبك، ولم تُسمِّ على الآخر.\nوفي أخرى قال: «قلتُ يا رسول الله، إنا نُرْسل الكلابَ المعَلَّمَةَ قال: كلْ ما أمسكْنَ عليك، قلت: وإن قتلْنَ؟ قال: وإن قَتَلْنَ، قلت: إنا نَرْمِي بالمِعْرَاض؟ قال: كل ما خَزَق، وما أصاب بعَرْضه فلا تأكل» .\nوفي أخرى عن النبيِّ - ﷺ- قال: «إذا أرسلتَ كلبك وسمَّيْتَ، فأمْسَكَ وقَتَلَ، فكُل، وإن أكلَ فلا تأكُلْ، فإنما أمسك على نفسه، وإذا خالطَ كلابًا لم تَذْكُرِ اسمَ الله عليها، فأمْسَكْنَ وقتلْنَ، فلا تأكلْ، ⦗٢٦⦘ فإنك لا تدري أيُّها قَتَلَ؟ وإن رمَيْتَ الصيدَ فوجدته بعد يوم أو يومين، ليس به إلا أثرُ سهمك، فَكُلْ، وإن وقع في الماء فلا تأكلْ» .\nوقال عبد الأعلى عن عامر عن عديّ: إنه قال للنبيِّ - ﷺ-: «أحدُنا يَرْمِي الصيد، فيقْتَفِرُ (١) أثَرَه اليومين والثلاثة، ثم يجده ميتًا وفيه سهمه؟ قال: يأكله إن شاء» هذه روايات البخاري.\nوأخرج مسلم الأولى والثالثة والرابعة.\nوله في أخرى قال: قلتُ: يا رسول الله، إني أُرسل الكلاب المعلَّمةَ، فيُمسِكْنَ عَلَيَّ، وأذْكُرُ اسمَ الله؟ فقال: «إذا أرسلت كلبَكَ المعلَّمَ وذكرتَ اسم الله عليه فكُلْ»، قلت: وإن قَتَلْنَ؟ قال: وإن قَتَلْنَ ما لم يَشرَكْها كلب ليس معها، قلت [له]: فإني أرمي بالمِعْرَاض الصيد، فأُصيبُ؟ فقال: إذا رميت بالمعْراضِ فخَزق فكُلْهُ، وإن أصاب بعَرضِهِ فلا تأكلْ.\nوله في أخرى عن الشعبي قال: سمعتُ عديَّ بن حاتم - وكان لنا جارًا ودَخِيلًا ورَبِيطًا بالنهرين - أنه سأل النبيَّ - ﷺ-، فقال: «أُرسل كلبي، فأجدُ مع كلبي كلبًا قد أخذ، لا أدري أيُّهما أخذ؟ قال: فلا تأكلْ، إنما سمَّيْتَ على كلبك، ولم تُسمِّ على غيره» .\nوله في أخرى قال: قال لي رسول الله - ﷺ-: «إذا أرسلتَ كلبك ⦗٢٧⦘ فاذُكر اسم الله، فإنْ أمسك عليك، فأدْرَكْتَهُ حَيّا فاذْبَحه، وإن أدركْتَهُ قد قتل ولم يأكلْ منه فكُلْه، وإن وجدتَ مع كلبك كلبًا غيره، وقد قَتَلَ، فلا تأكلْ، فإنك لا تدري أيُّهما قتله، وإن رميتَ بسهمك فاذكر اسم الله، فإن غاب عنك يومًا، فلم تَجِدْ فيه إلا أثَر سهمك فكُلْ إن شئتَ، وإن وجدتَهُ غريقًا في الماء فلا تأكلْ» .\nوله في أخرى قال: «سألتُ رسول الله - ﷺ- عن الصيد؟ قال: إذا رميتَ بسهمك فاذكر اسم الله، فإن وجدتَهُ قد قتل فكل، إلا أن تَجِدَهُ قد وقع في ماء، فإنك لا تدري، آلماء قتله أو سهمُك» .\nوفي رواية أبي داود نحو الرواية الأولى، ونحو الرابعة من روايات البخاري. وأخرج الأولى من أفراد مسلم.\nوفي أخرى: أن النبيَّ - ﷺ- قال: «إذا رميت بسهمك، وذكرت اسمَ الله، فوجدتَهُ من الغَدِ، ولم تجدْهُ في ماء، ولا فيه أثر غير سهمك فكلْ، وإذا اختلط بكلابك كلب من غيرها فلا تأكلْ، لا تدري: لعله قتله الذي ليس منها» .\nوله في أخرى قال: «إذا وقعتْ رَمِيَّتُك في ماء، فغَرِق فلا تأكل» .\nوفي أخرى قال: «ما علَّمتَ من كلب أو باز، ثم أرسلتَهُ وذكرتَ ⦗٢٨⦘ اسم الله عليه، فكل مما أمسك عليك، قلتُ: وإن قتل؟ قال: إذا قَتَلَهُ ولم يأكلْ منه شيئًا فإنما أمسكه عليك» .\nوله في أخرى قال: يا رسول الله، أحدُنا يرمي الصيدَ، فيقتفرُ (٢) أثره اليومين والثلاثة، ثم يجدُهُ ميتًا، وفيه سهمه، أيأكلْ؟ قال: «نعم، إن شاءَ - أو قال: يأكل إن شاء» .\nوأخرج الترمذي الرواية الأولى من أفراد مسلم.\nوفي أخرى نحوها، إلا أنه قال: «وسُئِلَ عن الْمِعْرَاضِ» .\nوأخرج الرواية الأولى من أفراد أبي داود.\nوله في أخرى قال: «سألتُ رسول الله - ﷺ- عن صيد الكلبِ المعلَّم؟ فقال: إذا أرسلتَ الكلب المعلَّم، وذكرتَ اسم الله، فكل ما أمسك عليك، وإن أكل فلا تأكُلْ، فإنما أمسك على نفسه، فقلتُ: يا رسول الله، أرأيتَ إن خالط كلابَنا كلاب أخرى؟ قال: إنما ذكرتَ اسم الله على كلبك، ولم تَذْكُرْ على غيره» .\nوله في أخرى قال: «سألتُ النبي - ﷺ- عن صَيْدِ الْمِعْرَاضِ؟ فقال: ما أصبْتَ بحَدِّه فكُلْ، وما أصبتَ بعَرْضِهِ فهو وَقِيذ» .\nوله في أخرى قال: قلتُ: «يا رسول الله، أرمِي الصيدَ فأجِدُ فيه ⦗٢٩⦘ من الغَدِ سَهْمِي؟ قال: إذا علمتَ أن سهمك قَتَلَهُ، ولم تَرَ فيه أثَر سَبُع، فَكُلْ» .\nوله في أخرى قال: «سألت رسول الله - ﷺ- عن صيد البَازِي؟ فقال: ما أمسك عليك فكلْ» .\nوأخرج النسائي الرواية الثالثة والخامسة من روايات البخاري، وأخرج نحو الثالثة أيضًا، وأخرج روايات مسلم الأربع، إلا أنه في الثالثة انتهى حديثه عند قوله: «أيُّهما قتله» . قال هو: «أيُّها قتل»، ولم يذكر ما بَعْدَه وأخرج الثالثة من أفراد الترمذي.\nوله في أخرى: «أنه سألَ رسول الله - ﷺ- عن الصيد؟ فقال: إذا أرسلتَ كلبك، فخالَطَتْه كِلاَب لم يُسَمَّ عليها، فلا تأكل، فإنك لا تدري أيُّها قَتَلَ» .\nوله في أخرى قال: «سألتُ رسول الله - ﷺ- عن الكلب؟ فقال: إذا أرْسَلْتَ كلبكَ فسمَّيتَ فكل، وإن وجدتَ كلبًا آخر مع كلبِكَ فلا تأكُلْ، فإنما سمَّيتَ على كلبك، ولم تُسَمِّ على غيره» .\nوله في أخرى: «أنه سألَ رسول الله - ﷺ- عن الصيد؟ فقال: إذا أرسلتَ سهمك وكلبَكَ، وذكرتَ اسم الله، فقتل سَهْمُكَ فَكُلْ، قال: فإن بات عني ليلة يا رسول الله؟ قال: إن وجدتَ سهمك ولم تجدْ فيه أثَرَ شيء غيره فَكُلْ، وإن وقع في الماء فلا تأكُلْ» . ⦗٣٠⦘\nوله في أخرى قال: «قلتُ: يا رسول الله، إنَّا أهلُ الصَّيْدِ، وإنَّ أحَدَنا يرمِي الصيد، فيغيبُ عنه الليلةَ والليلتين، فَيَبْتَغي الأثَرَ، فيجدُهُ ميتًا وسهمُه فيه؟ قال: إذا وجدتَ السهمَ فيه، ولم تَجِدْ فيه أثر سَبُع، وعلمتَ أن سهمك قتله فكُلْ» .\nوفي أخرى قال: «قلتُ: يا رسول الله، أرْمِي الصيد، فأطلبُ أثره بعد ليلة؟ قال: إذا وجدتَ فيه سهمكَ ولم يأكُلْ منه سَبُع [فكُلْ]» .\nوله روايات أخرى نحو هذه الروايات تركنا ذِكْرَها خوفًا من الإطالة (٣) . ⦗٣١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِعْرَاض): سهم لا رِيش له ولا نصل.\n(وَقِيذ) الوقيذ هو الذي يُضرب إلى أن يموت، وهو فعيل بمعنى مفعول.\n(ذكاة) الذَّكاة: الذبح، والذَّكِي: المذبوح، فعيل بمعنى مفعول، وذكيت الشاة تذكية: إذا ذبحتها.\n(خَزَق) السهم: إذا أصاب ونفذ في الرَّمية.\n(فَيَقْتَفِر) الاقْتِفَار، والاقتفاء: سواء، وهو تتبُّع الأثر.\n(الدَّخيل): الضيف والنزيل.\n(رميَّتك) الرَّمِيَّة: الشيء الذي يُرْمَى من صيد أو غيره.\n_________\n(١) وفي بعض النسخ: فيقتفي، وهما بمعنى.\n(٢) وفي نسخ أبي داود المطبوعة: فيقتفي، وهما بمعنى.\n(٣) رواه البخاري ١ / ٢٤٤ في الوضوء، باب إذا شرب الكلب في إناء أحدكم فليغسله سبعًا، وفي البيوع، باب تفسير المشبهات، وفي الذبائح والصيد في فاتحته، وباب صيد المعراض، وباب ما أصاب المعراض لعرضه، وباب إذا أكل الكلب، وباب الصيد إذا غاب عنه يومين أو ثلاثة، وباب إذا وجد مع الصيد كلبًا آخر، وباب ما جاء في التصيد، وفي التوحيد، باب السؤال بأسماء الله تعالى، ومسلم رقم (١٩٢٩) في الصيد، باب الصيد بالكلاب المعلمة، وأبو داود رقم (٢٨٤٧) و(٢٨٤٨) و(٢٨٤٩) و(٢٨٥٠) و(٢٨٥١) في الصيد، باب في اتخاذ الكلب للصيد وغيره، والترمذي رقم (١٤٦٥) و(١٤٦٧) و(١٤٦٨) و(١٤٦٩) و(١٤٧٠) و(١٤٧١) في الصيد، باب ما يؤكل من صيد الكلب وما لا يؤكل، وباب ما جاء في صيد البزاة، وباب ما جاء في الرجل يرمي الصيد فيغيب عنه، وباب ما جاء فيمن يرمي الصيد فيجده ميتًا في الماء، وباب ما جاء في الكلب يأكل من الصيد، وباب ما جاء في صيد المعراض، والنسائي ٧ / ١٧٩ - ١٨٤ في الصيد، باب الأمر بالتسمية عند الصيد، وباب النهي عن أكل ما لم يذكر اسم الله عليه، وباب صيد الكلب المعلم، وباب إذا قتل الكلب، وباب إذا وجد مع كلبه كلبًا لم يسم عليه، وباب إذا وجد مع كلبه كلبًا غيره، وباب الكلب يأكل من الصيد، وباب في الذي يرمي الصيد فيقع في الماء، وباب في الذي يرمي الصيد فيغيب عنه، وباب صيد المعراض، وباب ما أصاب بعرض من صيد المعراض، وباب ما أصاب بحد من صيد المعراض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩١٣) قال: حدثنا سفيان، قال: حدثنا زكريا بن أبي زائدة. وفي (٩١٤و٩١٥و٩١٧) قال: حدثنا سفيان، قال: حدثنا مجالد. وأحمد (٤/٢٥٦) قال: حدثنا يحيى بن سعيد، ووكيع، عن زكريا. وفي (٤/٢٥٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سعيد بن مسروق. وفي (٤/٢٥٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. وفي (٤/٢٥٧) قال: حدثنا عبد الله بن نمير، قال: حدثنا مجالد. وفي (٤/٢٥٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن عاصم بن سليمان. وفي (٤/٢٥٨) قال: حدثنا محمد بن فضيل، عن بيان. وفي (٤/٣٧٧) قال: حدثنا هشيم، قال: أخبرنا مجالد، وزكريا، وغيرهما.\nوفي (٤/٣٧٨) قال: حدثنا يحيى بن زكريا، قال: أخبرني عاصم الأحول. وفي (٤/٣٧٩) قال: حدثنا هشيم، قال: أخبرنا مجالد. وفي (٤/٣٧٩) قال: حدثنا حسين بن محمد، قال: حدثنا جرير يعني حازم، عن عاصم الأحول. وفي (٤/٣٧٩) قال: حدثنا يزيد، قال: أخبرنا زكريا بن أبي زائدة، وعاصم الأحول، وفي (٤/٣٨٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: حدثنا عبد الله ابن أبي السفر، وعن ناس ذكرهم شعبة. والدارمي (٢٠٠٨) قال: أخبرنا يعلى بن عبيد، قال: حدثنا زكريا. وفي (٢٠٠٩) قال: أخبرنا أبو نعيم، قال: حدثنا زكريا. وفي (٢٠١٥) قال: أخبرنا سليمان ابن حرب، قال: حدثنا شعبة، عن عبد الله بن أبي السفر. والبخاري (١/٥٤) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة، عن ابن أبي السفر. وفي (٣/٧٠) قال: حدثنا أبو الوليد. قال حدثنا شعبة، قال: أخبرني عبد الله بن أبي السفر. وفي (٧/١١٠) قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٧/١١١) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة، عن عبد الله بن أبي السفر. وفي (٧/١١٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا محمد بن فضيل، عن بيان. وفي (٧/١١٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا ثابت بن يزيد، قال: حدثنا عاصم وفي (٧/١١٣) قال: حدثنا آدم، قال: حدثنا شعبة، عن عبد الله بن أبي السفر.. وفي (٧/١١٤) قال: حدثني محمد، قال: أخبرني ابن فضيل، عن بيان. ومسلم (٦/٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن فضيل، عن بيان. (ح) وحدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي، قال: حدثنا حدثنا شعبة، عن عبد الله ابن أبي السفر. وفي (٦/٥٧) قال: حدثنا يحيى بن أيوب. قال: حدثنا ابن علية، قال: وأخبرني شعبة، عن عبد الله بن أبي السفر. (ح) وحدثني أبو بكر بن نافع العبدي، قال: حدثنا غندر، قال: حدثنا شعبة، قال: حدثنا عبد الله بن أبي السفر، وعن ناس ذكر شعبة. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا زكريا. (ح) وحدثنا إسحاق بن إبراهيم قال أخبرنا عيسى بن يونس، قال: حدثنا زكريا بن أبي زائدة (ح) وحدثنا محمد بن الوليد بن عبد الحميد، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سعيد بن مسروق. وفي (٦/٥٨) قال: حدثنا محمد بن الوليد، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. (ح) وحدثني الوليد بن شجاع السكوني، قال: حدثنا على بن مسهر، عن عاصم (ح) وحدثنا يحيى بن أيوب، قال: حدثنا عبد الله بن المبارك، قال أخبرنا عصام. وأبو داود (٢٨٤٨) قال: حدثنا هناد بن السري، قال: حدثنا ابن فضيل، عن بيان. وفي (٢٨٤٩) قال: حدثنا موسى بن إسماعيل قال: حدثنا حماد، عن عاصم الأحول.\nوفي (٢٨٥٠) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى ابن زكريا بن أبي زائدة، قال: أخبرني عاصم الأحول. وفي (٢٨٥١) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا عبد الله بن نمير، قال: حدثنا مجالد. وفي (٢٨٥٣) قال: حدثنا الحسين بن معاذ بن خليف، قال: حدثنا عبد الأعلى، قال: حدثنا داود. وفي (٢٨٥٤) قال: حدثنا محمد بن كثير، قال: حدثنا شعبة، عن عبد الله بن أبي السفر. وفي (تحفة الأشراف) (٩٨٥٩) عن ابن المثنى، عن عبد الوهاب، عن داود. وابن ماجة (٣٢٠٨) قال: حدثنا على بن المنذر، قال: حدثنا محمد بن فضيل، قال حدثنا بيان ابن بشر. وفي (٣٢١٢) قال: حدثنا علي بن المنذر، قال: حدثنا محمد بن فضيل، قال: حدثنا مجالد ابن سعيد. وفي (٣٢١٣) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر، عن عاصم. وفي (٣٢١٤) قال: حدثنا عمرو بن عبد الله، قال: حدثنا وكيع (ح) وحدثنا علي بن المنذر، قال: حدثنا محمد بن فضيل، قالا: حدثنا زكريا بن أبي زائدة. والترمذي (١٤٦٧) قال: حدثنا نصر بن علي، وهناد، وأبو عمار، قالوا: حدثنا عيسى بن يونس: عن مجالد. وفي (١٤٦٩) قال: حدثنا أحمد ابن منيع، قال: حدثنا عبد الله ابن المبارك، قال: أخبرني عاصم الأحول. وفي (١٤٧٠) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان. عن مجالد. وفي (١٤٧١) قال: حدثنا يوسف بن عيسى، قال: حدثنا وكيع، قال: حدثنا زكريا. (ح) وحدثنا ابن عمر، قال: حدثنا سفيان عن زكريا، والنسائي (٧/١٧٩) عن سويد بن نصر، قال: أنبأنا عبد الله بن المبارك، عن عاصم. وفي (٧/١٨٠) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله عن زكريا. وفي (٧/١٨٢ و١٨٣و ١٩٢) قال: أخبرني عمرو بن يحيى بن الحارث، قال: حدثنا أحمد بن أبي شعيب، قال: حدثنا موسى بن أعين، عن معمر، عن عاصم بن سليمان. وفي (٧/١٨٢) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا زكريا وهو ابن أبي زائدة. (ح) وأخبرنا أحمد بن عبد الله بن الحكم، قال: حدثنا محمد وهو بن جعفر قال: حدثنا شعبة، عن سعيد بن مسروق (ح) وأخبرنا أحمد بن عبد الله بن الحكم. قال: حدثنا محمد. قال: حدثنا شعبة عن الحكم. وفي (٧/١٨٣) قال: أخبرنا سليمان بن عبيد الله بن عمرو الغيلاني البصري، قال: حدثنا بهز، قال: حدثنا شعبة، قال: حدثنا عبد الله بن أبي السفر. (ح) وأخبرنا عمرو بن علي، قال: حدثنا أبو داود عن شعبة، عن بن أبي السفر، وعن الحكم، وعن سعيد بن مسروق. (ح) وأخبرنا أحمد ابن سليمان، قال: حدثنا يزيد وهو ابن هارون، قال: أنبأنا زكريا، وعاصم. وفي (٧/١٩٢) قال: أخبرنا أحمد بن منيع، قال: حدثنا عبد الله بن المبارك، قال: أخبرني عاصم الأحول. وفي (٧/١٩٤) قال: أخبرنا عمرو بن علي، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: حدثنا عبد الله بن أبي السفر. وفي (٧/١٩٥) قال: أخبرنا الحسين بن محمد الذارع، قال: (ح) وأخبرنا علي حجر، قال: أنبأنا عيسى وغيره قالوا: حدثنا أبو حصين، قال: حدثنا. عن زكريا.\nتسعتهم - مجالد، وزكريا، وسعيد بن مسروق، والحكم بن عتيبة، وعاصم الأحول، وبيان، وعبد الله ابن أبي السفر، وداود بن أبي هند، وحصين بن عبد الرحمن السلمي - عن عامر الشعبي، فذكره.\nوعن همام بن الحارث، عن عدي بن حاتم ولفظه: «أنه سأل رسول الله -ﷺ- فقال: أرسل الكلب المعلم فيأخذ فقال: إذا أرسلت الكلب المعلم وذكرت اسم الله عليه فأخذ فكل، قلت: وإن قتل؟ قال: وإن قتل. قلت: أرمي بالمعراض، قال: إذا أصاب بحده فكل، وإذا أصاب بعرضه فلا تأكل» .\n١- أخرجه أحمد (٤/٢٥٦) قال: حدثنا وكيع، قال: حدثنا أبي. وفي (٤/٢٥٨) قال: حدثنا يحيى بن آدم، قال: حدثنا إسرائيل..وفي (٤/. ٣٧٧) قال: حدثنا عبد العزيز بن عبد الصمد. وفي (٤/٣٨٠) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان، والبخاري (٧/١١١) قال: حدثنا قبيصة، قال: حدثنا سفيان. وفي (٩/١٤٦) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا فضيل. ومسلم (٦/٥٦) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا جرير. وأبو داود «٢٨٤٧) قال: حدثنا محمد بن عيسى، قال: حدثنا جرير، وابن ماجة (٣٢١٥) قال: حدثنا عمرو بن عبد الله قال: حدثنا وكيع، وعن أبيه. والترمذي (٩١٤٦٥ قال: حدثنا محمود بن غيلان، قال: حدثنا قبيصة، عن سفيان. (ح) وحدثنا محمد بن يحيى، قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. والنسائي (٧/١٨٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا أبو عبد الصمد عبد العزيز بن عبد الصمد. وفي (٧/١٨١) قال: أخبرنا محمد بن زنبور أبو صالح المكي، قال: حدثنا فضيل بن عياض. وفي (٧/١٩٤) قال: أخبرني محمد بن قدامة، عن جرير.\nستتهم - الجراح بن مليح والد وكيع، وإسرائيل، وعبد العزيز بن عبد الصمد، وسفيان وفضيل بن عياض، وجرير - عن منصور.\n٢- وأخرجه أحمد (٤/٣٨٠) قال: حدثنا أبو معاوية. وفي (٤/٣٨٠) قال: حدثنا مؤمل، قال: حدثنا سفيان.\nكلاهما - أبو معاوية، وسفيان - عن الأعمش.\nكلاهما - منصور، والأعمش- عن إبراهيم، عن همام بن الحارث، فذكره\nوعن مري بن قطري، عن عدي بن حاتم، قال: «قلت: يارسول الله إني أرسل كلبي فآخذ الصيد فلا أجد ما أذكيه به، فأذبحه بالمروة وبالعصا، قال: أنهر الدم بما شئت واذكر اسم الله ﷿» .\nأخرجه أحمد (٤/٢٥٦) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٤/٢٥٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٢٥٨) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة. وفي (٤/٢٥٨) قال: حدثنا عبد الرزاق، قال: حدثنا إسرائيل. وفي (٤/٣٧٧) قال: حدثنا يحيى، قال: حدثنا شعبة، وأبو داود (٢٨٢٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وابن ماجة (٣١٧٧) قال: حدثنا محمد بن بشار، ابن قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، والنسائي (٧/١٩٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، عن شعبة، وفي (٧/٢٢٥) قال: أخبرنا محمد ابن عبد الأعلى. وإسماعيل بن مسعود، عن خالد، عن شعبة.\nأربعتهم -سفيان الثوري، وشعبة وحماد بن سلمة، وإسرائيل - عن سماك بن حرب، عن مري بن قطري، فذكره.\nوعن سعيد بن جبير، عن عدي بن حاتم، قال: «قلت: يارسول الله، إنا أهل الصيد، وإن أحدنا يرمي الصيد فيغيب عنه الليلة، والليلتين، فيبتغي الأثر فيجده ميتا وسهمه فيه، قال إذا وجدت السهم فيه، ولم تجد فيه أثر سبع، وعلمت أن سهمك قتله، فكل» .\nأخرجه أحمد (٤/٣٧٧) قال: حدثنا هشيم، عن أبي بشر. وفي (٤/٣٧٧) قال: حدثنا يحيى، عن شعبة، قال: حدثني عبد الملك بن ميسرة. والترمذي (١٤٦٨) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال أخبرنا شعبة، عن أبي بشر، والنسائي (٧/١٩٣) قال: أخبرنا زياد بن أيوب، قال: حدثنا هشيم، قال: أنبأنا أبو بشر. (ح) أخبرنا محمد بن عبد الأعلى، وإسماعيل بن مسعود، قالا: حدثنا خالد، عن شعبة، عن أبي بشر. (ح) أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة، عن عبد الملك بن ميسرة.\nكلاهما - أبو بشر جعفر بن إياس، وعبد الملك بن ميسرة - عن سعيد بن جبير، فذكره.","vol":"7","page":24},{"text":"٤٩٩٩ - (خ م د ت س) أبو ثعلبة الخشني - ﵁ - قال: «قلتُ: يا نبيَّ الله، إنا بأرض قوم أهلِ كتاب، أفنأكل في آنيتِهِم؟ وبأرضِ صَيْد، أصِيدُ بقَوْسِي وبكلبي الذي ليس بمعلَّم، وبكلبي المعلَّم، فما يَصْلُح لي؟ قال: أمَّا ما ذكرتَ من آنية أهل الكتاب، فإن وجدتم غيرها فلا تأكلوا فيها، فإن لم تجدوا فاغْسِلوها وكلوا فيها، وما صِدْتَ بقَوْسِك فذكرتَ اسم الله عليه فكُلْ، وما صِدتَ بكلبك المعلَّم فذكرتَ اسم الله عليه فَكُلْ، وما صِدْتَ بكلبك غيرِ المعلَّم فأدركتَ ذَكَاتَهُ فَكُلْ» . ⦗٣٢⦘\nوفي رواية «أتيتُ رسول الله - ﷺ- فقلتُ: يا رسول الله، إنا بأرض قوم أهلِ كتاب، نأكل في آنيتهم، وأرض صيد أصِيدُ بِقَوْسي، وأصيدُ بكلبي المعلَّم، والذي ليس معلَّمًا، فأخبرني ما الذي يحلُّ لنا من ذلك؟ فقال: أمَّا ما ذكرتَ أنك بأرض قوم أهلِ كتاب تأكلُ في آنيتهم، فإن وجدتم غير آنيتهم فلا تأكلوا فيها، وإن لم تجدوا فاغسلوها، ثم كُلوا فيها، وأما ما ذكرتَ أنك بأرض صيد، فما صِدْتَ بقوسك فَاذْكُرِ اسمَ الله، ثم كلْ، وما صِدتَ بكلبك المعلَّم فَكُلْ، وما صِدْتَ بكلبك الذي ليس مُعَلَّمًا، فأدْرَكتَ ذَكاتَه فَكُلْ» .\nوفي أخرى مثله، وفيه «وما صدتَ بكلبك المعلَّم فاذْكُرِاسمَ الله وكُلْ» . هذه روايات البخاري.\nوأخرج مسلم واحدة منها، وقال فيها: «بأرضِ قوم أهلِ كتاب» وقال: «بكلبي المعلَّم، أو بكلبي الذي ليس بمعلَّم» .\nوفي رواية أبي داود قال: قال النبي - ﷺ- في صيد الكلب: «إذا أرسلتَ كلبك، وذكرتَ اسمَ الله فَكُلْ وإن أكل منه، وكُلْ ما ردَّت عليك يدُك» .\nوله في أخرى قال: «قلتُ: يا رسول الله، إني أصِيدُ بكلبي المعلَّم، وبكلبي الذي ليس بمعلَّم؟ قال: ما صِدْتَ بكذلبك المعلَّم فَاذْكُرِ اسمَ الله وكل، وما صِدْتَ بكلبك الذي ليس بمعلَّم فأدركتَ ذَكَاتَهُ فَكُلْ» . ⦗٣٣⦘\nوله في أخرى قال: قال لي رسول الله - ﷺ-: «يا أبا ثَعْلَبَةَ، كلْ ما ردَّتْ عليك قَوسُكَ وكلبُكَ - زاد في رواية: المعلَّم - ويدُك، فكُلْ، ذكيًّا وغير ذكي» .\nوفي أخرى: قال: يا رسول الله، إن لي كلابًا مكَلَّبة، فأفتِني في صيدها، قال النبي - ﷺ-: «إنْ كان لك كلاب مكلَّبة فَكُلْ مما أمسكن عليك، قال: ذَكيًّا أو غير ذَكيّ قال: نعم، قال: وإن أكل منه، قال: وإن أكل منه قال: يا رسول الله، أفْتِني في قوسي، قال: كُلْ ما ردَّت عليك قوسُك، ذكيًّا وغير ذكي، قال: وإن تغيَّب عنِّي؟ قال: وإن تغيَّب عنك ما لم يَصِلَّ، أو تجد فيه [أثر] سَهْم غيرك، قال: أفتني في آنية المجوس إذا اضطررنا إليها، قال: اغسلها وكل فيها» .\nوفي رواية الترمذي قال: «قلتُ: يا رسول الله، إنَّا أهلُ صيد؟ فقال: إذا أرسلتَ كلبكَ وذَكرْتَ اسمَ الله عليه فأمْسكَ عليك فكُلْ وإن قتل، قلت: أنَّا أهلُ رَمْي؟ قال: ما ردَّتْ عليك قَوسُكَ فَكُلْ، قال: قلتُ: إنَّا أهلُ سَفَر، نَمُرُّ باليهود والنصارى والمجوس، فلا نجدُ غيرَ آنيتهم؟ قال: فإن لم تجدوا غيرها فاغسلوها بالماء، ثم كلوا فيها واشربوا» .\nوفي رواية النسائي قال: «قلتُ: يا رسول الله، إنَّا بأرض صيد أصيدُ بقَوسي، وأصيدُ بكلبي المعلَّم، وبكلبي الذي ليس بمعلَّم؟ فقال: ما أصبتَ بقوسك فاذْكُرِ اسمَ الله عليه وكُلْ، وما أصبتَ بكلبك المعلَّم، فاذكُرِ ⦗٣٤⦘ اسمَ الله وكُلْ، وما أصبتَ بكلبك الذي ليس بمعلَّم، فأدركت ذَكاتَه، فَكُل» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما لم يَصِلَّ) صَلَّ اللحم يَصِلّ: إذا أنتن وتغيَّرت ريحه، وكذلك أصَلَّ قال: وهذا على الاستحباب، فإنه يجوز أكل اللحم المتغير الريح إذا كان ذكيًّا.\n(مُكلَّبَة) كلاب مُكلَّبة، أي: مسلَّطة على الصيد، مُعَوَّدة بالاصيطاد.\n(ذكي وغير ذكي) أراد بالذَّكي: ما أمسك عليه وأدركه قبل زُهُوق روحه فَذَكَّاه في الحلق أو اللَّبَّة، أو أراد به: ما جرحه الكلب بِسِنِّه أو مِخْلَبِه، فسال دمه، وأراد بغير الذَّكيّ: ما زَهِقت نفسه قبل أن يُدركه، أو ما لم يجرحه كلبه.\n_________\n(١) رواه البخاري ٩ / ٥٢٣ و٥٢٤ في الصيد، باب صيد القوس، وباب ما جاء في التصيد، وباب آنية المجوس والميتة، ومسلم رقم (١٩٣٢) في الصيد، باب تحريم أكل كل ذي ناب من السباع، وكل ذي مخلب من الطير، وأبو داود رقم (٢٨٥٠) و(٢٨٥٥) و(٢٨٥٦) و(٢٨٥٧) في الصيد، باب في الصيد، والترمذي رقم (١٤٦٤) في الصيد، باب ما يؤكل من صيد الكلب وما لا يؤكل، والنسائي ٧ / ١٨١ في الصيد، باب صيد الكلب الذي ليس بمعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/١٩٤) قال: حدثنا حماد بن خالد، ومسلم (٦/٥٩) قال: حدثنا محمد بن مهران الرازي قال: حدثنا أبو عبد الله حماد بن خالد الخياط. (ح) وحدثني محمد بن أحمد بن أبي خلف، قال: حدثنا معن بن عيسى. وأبو داود (٢٨٦١) قال: حدثنا يحيى بن معين، قال: حدثنا حماد بن خالد الخياط. والنسائي (٧/١٩٣) قال: أخبرني أحمد بن خالد الخلال، قال: حدثنا معن.\nكلاهما - حماد بن خالد، ومعن بن عيسى - عن معاوية بن صالح، عن عبد الرحمن بن جبير بن نفير.\n٢- وأخرجه مسلم (٦/٥٩) قال: حدثني محمد بن حاتم قال: حدثنا ابن مهدي، عن معاوية، عن عبد الرحمن بن جبير، وأبي الزاهرية.\nكلاهما - عبد الرحمن بن جبير، وأبو الزاهرية - عن جبير بن نفير، فذكره.\nوعن أبي إدريس الخولاني قال: حدثني أبو ثعلبة الخشني قال: «أتيت النبي -ﷺ-. فقلت: يارسول الله إنا بأرض أهل الكتاب، فنأكل في آنيتهم، وبأرض صيد، أصيد بقوسي، وأصيد بكلبي المعلم، وبكلبي الذي ليس بمعلم؟ فقال النبي -ﷺ-: أما ما ذكرت أنك بأرض أهل كتاب، فلا تأكلوا في آنيتهم، إلا أن لا تجدوا بدا، فإن لم تجدوا بدا، فاغسلوها وكلوا، وأما ما ذكرت أنكم بأرض صيد، فما صدت بقوسك، فاذكر اسم الله وكل، وما صدت بكلبك المعلم، فاذكر اسم الله وكل وما صدت بكلبك الذي ليس بمعلم، فأدركت ذكاته، فكله» .\n١- أخرجه أحمد (٤/١٩٥) قال: حدثنا عبد الله بن يزيد. والدارمي (٢٥٠٢) قال: أّخبرنا أبو عاصم. والبخاري (٧/١١١) قال: حدثنا عبد الله بن يزيد. وفي (٧/١١٤ و١١٧) قال: حدثنا أبو عاصم. وفي (٧/١١٤) قال: وحدثني أحمد بن أبي رجاء، قال: حدثنا سلمة بن سليمان، عن ابن المبارك. ومسلم (٦/٥٨) قال: حدثني أبو الطاهر، قال أخبرنا ابن وهب. (ح) وحدثني زهير بن حرب، قال: حدثنا المقرطى. وأبو داود (٢٨٥٥) قال: حدثنا هناد بن السري، عن ابن المبارك. وابن ماجة (٣٢٠٧) قال: حدثنا محمد بن المثنى، قال: حدثنا الضحاك بن مخلد، والترمذي (١٥٦٠) قال: حدثنا هناد قال: حدثنا ابن المبارك. والنسائي (٧/١٨١) قال: أخبرني محمد بن عبيد بن محمد الكوفي المحاربي، قال: حدثنا عبد الله بن المبارك.\nأربعتهم - عبد الله بن يزيد المقرئ، وأبو عاصم، وابن المبارك، وابن وهب -عن حيوة بن شريح، عن ربيعه بن يزيد بن الدمشقي.\n٢-وأخرجه أحمد (٤/١٩٥) قال: حدثنا يزيد بن عبد ربه. قال: حدثنا محمد بن حرب. وأبو داود (٢٨٥٦) قال: حدثنا محمد بن المصفى، قال: حدثنا محمد بن حرب. (ح) وحدثنا محمد بن المصفى، قال: حدثنا بقية. كلاهما - محمد بن حرب، وبقية - عن الزبيدي، عن يونس بن سيف الكلاعي.\n٣-وأخرجه أبو داود (٢٨٥٢) قال: حدثنا محمد بن عيسى، قال: حدثنا هشيم، قال: حدثنا داود بن عمرو، عن بسر بن عبيد الله.\n٤- وأخرجه الترمذي (١٤٦٤) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، قال: حدثنا الحجاج، عن الوليد بن أبي مالك.\nأربعتهم -ربيعة بن يزيد، ويونس بن سيف، وبسر بن عبيد الله، والوليد بن أبي مالك - عن أبي إدريس الخولاني، فذكره.\nوعن مكحول، عن أبي ثعلبة الخشنى، قال: «قلت: يا رسول الله، إنا أهل صيد. فقال: إذا أرسلت كلبك وذكرت اسم الله فأمسك عليك فكل. قال: قلت: وإن قتل؟ فقال: وإن قتل.\nقال: قلت: إنا أهل رمي؟ قال: ما ردت عليك قوسك فلك.\nقال: قلت: إنا أهل سفر، نمر باليهود والنصاري والمجوس، ولا نجد غير آنيتهم؟ قال: فإن لم تجدوا غيرهما، فاغسلوها بالماء، ثم كلوا فيها واشربوا» .\nأخرجه أحمد (٤/١٩٣) قال: حدثنا يزيد. قال: حدثنا الحجاج بن أرطاة. ومسلم (٦/٥٩) قال: حدثني محمد بن حاتم، قال: حدثنا عبد الرحمن بن مهدي، عن معاوية بن صالح، عن العلاء. والترمذي (١٤٦٤) قال: حدثنا أحمد بن منيع. قال: حدثنا يزيد بن هارون. قال: حدثنا الحجاج.\nكلاهما - حجاج بن أرطاة، والعلاء بن عبد الرحمن - عن مكحول، فذكره.\nوعن أبي أسماء الرحبي، عن أبي ثعلبة الخشني، «أنه قال: يا رسول الله، إنا بأرض أهل كتاب، أفنطبخ في قدورهم ونشرب في آنيتهم؟ فقال رسول الله -ﷺ-: إن لم تجدوا غيرها فارحضوا بالماء، واطبخوا فيها. قال: يارسول الله، إنا بأرض صيد، فكيف نصنع؟ فقال رسول الله -ﷺ-: إذا أرسلت كلبك المكلب وذكرت اسم الله ﷿، فقتل فكل، وإن كان غير مكلب فذك وكل، وإذا رميت بسهمك وذكرت اسم الله وقتل فكل» .\nأخرجه أحمد (٤/١٩٥) قال: حدثنا مهنى بن عبد الحميد، وعفان. والترمذي (١٧٩٧) قال: حدثنا على ابن عيسى بن يزيد البغدادي، قال: حدثنا عبيد الله بن محمد القرشي.\nثلاثتهم - مهني، وعفان وعبيد الله - عن حماد بن سلمة، عن أيوب عن أبي قلابة، عن أبي أسماء الرحبي، فذكره.\n(*) وفي رواية عبيد الله: عن حماد بن سلمة، عن أيوب وقتادة، عن أبي قلابة، وعن أبي أسماء الرحبي\n(*) أخرجه أحمد (٤/١٩٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا عبد الرزاق، قال: حدثنا معمر. والترمذي (١٥٦٠) (١٧٩٦) قال: حدثنا زيد بن أخزم الطائي، قال::حدثنا أبو قتيبة سلم بن قتيبة، قال: حدثنا شعبة.\nكلاهما - شعبة، ومعمر - عن أيوب، عن أبي قلابة، فذكره. ليس فيه أبوأسماء.\n(*) وفي رواية معمر، عن أيوب، عن أبي قلابة عن أبي ثعلبة الخشني قال: «أتيت النبي -ﷺ- فقلت: يارسول الله: اكتب لي بأرض كذ وكذا-لأرض بالشام- لم يظهر عليها النبي -ﷺ- حينئذ. فقال النبي -ﷺ-: ألا تسمعون إلى ما يقول هذا. فقال: أبو ثعلبة: والذي نفسي بيده لتظهرن عليها. قال: فكتب له بها.\nقال: قلت له: يارسول الله إن أرضنا أرض صيد فأرسل كلبي المكلب، وكلبي الذي ليس بمكلب؟ قال: إذا أرسلت كلبك المكلب وسميت. فكل ما أمسك عليك كلبك المكلب. وإن قتل، إن أرسلت كلبك الذي ليس بمكلب فأدركت ذكاته فكل. وكل ما رد عليك سهمك وإن قتل وسمِّ الله.\nقال: قلت: يانبي الله، إن أرضنا أرض أهل كتاب، وإنهم يأكلون لحم الخنزير، ويشربون الخمر، فكيف أصنع بآنيتهم وقدورهم؟ قال: إن لم تجدوا غيرها فارحضوها واطبخوا فيها واشربوا.\nقال: قلت: يا رسول الله، ما يحل لنا مما يحرم علينا؟ قال: لا تأكلوا لحوم الحمر الإنسية. ولا كل ذي ناب من السباع» .","vol":"7","page":31},{"text":"٥٠٠٠ - (م د س) أبو ثعلبة الخشني - ﵁ - أنَّ النبي - ﷺ- قال: «إذا رميتَ بسهمك فغاب عنك فأدركْته، فكله ما لم يُنْتِنْ» .\nوفي رواية قال: - في الذي يدرك صيده بعد ثلاث - «فكله ما لم يُنتن» .\nوفي أخرى عن النبيِّ - ﷺ- حديثُه في الصيد، ثم قال [محمد] بن حاتم: ⦗٣٥⦘ حدثنا ابن مهدي عن معاوية، عن عبد الرحمن بن جبير بن نُفير، وأبي الزاهِرية عن جبير بن نفير، عن أبي ثَعْلَبَة الخُشَنيِّ بمثل حديثِ العلاءِ - يعني: ما قبله - غيرَ أنه لم يَذْكُر نُتُونَته، وقال في الكلب: «كُلْه بعد ثلاث، إلا أن يُنْتِن فدَعْهُ» أخرجه مسلم.\nوفي رواية أبي داود قال: «إذا رميتَ الصيدَ فأدركتَه بعد ثلاثِ ليال وسهمُك فيه فكله ما لم يُنْتِنْ» .\nوفي رواية النسائي نحو الرواية الثانية لمسلم (١) .\nأخرج الحميديُّ هذا الحديث مفردًا عن الأول، وجعلهما حديثين، وكلاهما في معنى الصيد، فاقتدينا به واتَّبعناه.\n_________\n(١) رواه مسلم رقم (١٩٣١) في الصيد، باب إذا غاب عنه الصيد ثم وجده، وأبو دود رقم (٢٨٦١) في الصيد، باب في صيد قطع منه قطعة، والنسائي ٧ / ١٩٣ و١٩٤ في الصيد، باب الصيد إذا أنتن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع تخريج الحديث المتقدم.","vol":"7","page":34},{"text":"٥٠٠١ - (ط) عبد الله بن عمر - ﵄ -: كان يقول في الكلب المعلَّم: «كلْ ما أمسك عليك، إنْ قَتَلَ وإن لم يَقْتُلْ» .\nوفي رواية: «إنْ أكلَ وإنْ لم يأكلْ»، أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٤٩٢ و٤٩٣ في الصيد، باب ما جاء في صيد المعلمات، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٠٨٨) عن نافع، فذكره.","vol":"7","page":35},{"text":"٥٠٠٢ - (ط) مالك بن أنس: بلغه عن سعد بن أبي وقاص - ﵁ - «أنه سُئِلَ عن الكلب المعلَّم إذا قَتَلَ الصيد؟ فقال سعد: كلْ، وإن ⦗٣٦⦘ لم يبْقَ إلا بَضعة واحدة» أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَضعة) البَضْعة: القطعة من اللحم.\n_________\n(١) بلاغًا ٢ / ٤٩٣ في الصيد، باب ما جاء في صيد المعلمات، وإسناده منقطع، لكن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بلاغ: ذكره مالك في الموطأ (١٠٩٠) بلاغا.","vol":"7","page":35},{"text":"٥٠٠٣ - (س) عمرو بن شعيب - ﵀ -: عن أبيه عن جدِّه أن رجلًا أتى النبيَّ - ﷺ-، فقال: يا رسول الله، إن لي كلابًا مُكَلَّبَة، فأفتِني فيها، فقال: «ما أمسك عليك كلبُكَ فكُلْ، قلت: وإن قتلْنَ؟ قال: وإن قَتَلْنَ، قال: فأفتِني في قوسي، قال: ما ردَّ عليك سهمُك فكُلْ، قال: وإن تَغيب عَلَيَّ؟ قال: وإن تَغيَّبَ عليك، ما لم تجد فيه أثر سهم غير سَهْمِكَ، أو تجده قد صَلّ - يعني: أنتن» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٩١ في الصيد، باب الرخصة في ثمن الكلب للصيد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/١٨٤) (٦٧٢٥) قال: حدثنا عبد الصمد بن عبد الوارث قال: حدثني أبي، وقال: حدثنا حبيب. وأبو داود (٢٨٥٧) قال:حدثنا محمد بن المنهال الضرير، قال: حدثنا يزيد بن زريع، قال: حدثنا حبيب المعلم،والنسائي (٧/١٩١) قال: أخبرنا عمرو بن علي، قال: حدثنا ابن سواء، قال: حدثنا سعيد، عن أبي مالك.\nكلاهما - حبيب المعلم،وأبو مالك عبيد الله بن الأخنس - عن عمرو بن شعيب، عن أبيه، فذكره.\n(*) قال ابن سواء: وسمعته من أبي مالك عبيد الله بن الأخنس، عن عمرو بن شعيب، عن أبيه، عن جده، عن النبي -ﷺ-.\n(*) ليس في حديث ابن سواء ذكر الآنية..","vol":"7","page":36},{"text":"٥٠٠٤ - (ط) - نافع - مولى ابن عمر - ﵃ -: قال: «رَمَيتُ طيرين بحجَر - وأنا بالجُرْفِ - فأصبتُهُما، فأمَّا أحدهما. فمات فطرحه عبد الله بنُ عمر، وأما الآخر: فذهب عبد الله بنُ عمر يُذَكِّيه بقَدُوم، فماتَ قبل أن يُذَكِّيَه، فطرحه عبد الله بنُ عمر» . أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٤٩١ في الصيد، باب ترك أكل ما قتل المعراض والحجر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٠٨٤) عن نافع به.","vol":"7","page":36},{"text":"٥٠٠٥ - (خ م د س) عبد الله بن مغفل - ﵁ - قال: ⦗٣٧⦘ «نهى رسول الله - ﷺ- عن الخذف، وقال: إنه لا يَقْتُلُ الصيد، ولا يَنْكأ (١) العَدُوَّ، وإنه يَفقَأُ العينَ، ويكسِر السِّنَّ» .\nوفي رواية: «أنه رأى رجلًا يخذِف، فقال: لا تَخْذِفْ، فإن رسول الله - ﷺ- نهى عن الخذف - أو كان يكره الخذفَ - وقال: إنه لا يُصَادُ به صيد، ولا يُنْكَأُ به عدوّ، ولكنه قد يكسِرُ السِّنَّ، ويفقأُ العين، ثم رآه بعد ذلك يَخْذِف، فقال له: أُحَدِّثكَ عن رسول الله - ﷺ-: أنه نهى عن الخذف - أو كره الخذف - وأنت تَخْذِف؟ لا أكلِّمك [كلمة] كذا وكذا» .\nوفي رواية «أن قريبًا لعبد الله بن مُغَفَّل خذف، فنهاه، وقال: إن رسول الله - ﷺ- نهى عن الخذف، وقال: لا تصيدُ صيدًا، ولا تَنْكَأُ عَدُوًّا، ولكنَّها تكسِرُ السِّنَّ، وتَفقأُ العينَ، قال: ثم عاد، فقال: أُحَدِّثُكَ عن رسول اللهﷺ- أنه نهى عنه، ثم عُدْتَ تخذف؟ لا أُكلِّمك أبدًا» .\nأخرج الأولى: البخاري ومسلم، وأخرج الثانية: البخاري، والثالثة: مسلم.\nوفي رواية أبي داود مثل الأولى، وقال: «لا تقتلُ صيدًا، ولا تنكأُ عَدُوًّا، وإنما تفقأُ العينَ، وتَكسِرُ السِّنَّ» . ⦗٣٨⦘\nوأخرج النسائي الرواية الثانية إلى قوله: «يكره الخذف» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخَذْف) بالخاء المعجمة: رميك حصاة أو نواة تأخذها بين سبابتيك، أو تأخذ خشبة فترمي بها بين إبهامك والسبابة.\n(ينكأ) نكأت الجرح: إذا قشرته، والنكأ في العدو مستعار.\n(يفقأ) فقأت العين: إذا بَخَصْتها.\n_________\n(١) قال في \" اللسان \": نكأت العدو، أنكؤهم، لغة في: نكيتهم، يعني: هزمتهم وغلبتهم.\n(٢) رواه البخاري ١٠ / ٤٩٣ في الأدب، باب النهي عن الخذف، وفي تفسير سورة الفتح، باب إذ يبايعونك تحت الشجرة، وفي الذبائح، باب الخذف والبندقة، ومسلم رقم (١٩٥٤) في الصيد، باب إباحة ما يستعان به على الاصطياد والعدو، وأبو داود رقم (٥٢٧٠) في الأدب، باب في الخذف، والنسائي ٨ / ٤٧ في القسامة، باب دية جنين المرأة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٨٦) قال: حدثنا وكيع. وفي (٥/٥٦) قال: حدثنا محمد بن جعفر. والدارمي (٤٤٦) قال: أخبرنا عبد الله بن يزيد. والبخاري (٧/١١٢) قال: حدثنا يوسف بن راشد، قال: حدثنا وكيع. ويزيد بن هاون، ومسلم (٦/٧١) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. (ح) وحدثني أبو داود سليمان بن معبد، قال: حدثنا عثمان بن عمر، وا لنسائي (٨/٤٧) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يزيد.\nستتهم- وكيع، ومحمد بن جعفر، وعبد الله بن يزيد، ويزيد بن هارون، ومعاذ، وعثمان بن عمر - عن كهمس بن الحسن، وعن عبد الله بن بريدة، فذكره.\n-ورواه عن عبد الله بن مغفل، سعيد بن جبير.\nأخرجه الحميدي (٨٨٧) قال: حدثنا سفيان. وأحمد (٤/٨٧ و٥/٥٦) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٥/٥٥) قال: حدثنا إسماعيل. والدارمي (٤٤٥) قال: أخبرنا سليمان بن حرب، قال: حدثنا حماد ابن زيد، ومسلم (٦/٧٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية (ح) وحدثناه ابن أبي عمر، قال: حدثنا الثقفي. وابن ماجة (١٧) قال: حدثنا أحمد بن ثابت الجحدري، وأبو عمرو حفص بن عمر، قالا: حدثنا عبد الوهاب الثقفي. وفي (٣٢٢٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية.\nخمستهم - سفيان،، ومعمر، وإسماعيل بن عليه، وحماد بن زيد، وعبد الوهاب الثقفي - عن أيوب السختياني، عن سعيد بن جبير، فذكره.\n(*) قال أبو عبد الرحمن عبد الله بن أحمد بن حنبل: أخطأ فيه معمر. لأن سعيد بن جبير لم يلق عبد الله ابن مغفل.","vol":"7","page":36},{"text":"٥٠٠٦ - (ت) جابر بن عبد الله - ﵄ - قال: «نُهِينا عن صيد كلبِ المجوسيِّ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٤٦٦) في الصيد، باب ما جاء في صيد كلب المجوس، وفي سنده شريك بن عبد الله النخعي الكوفي، وهو صدوق يخطئ كثيرًا، والحجاج بن أرطأة، وهو صدوق كثير الخطأ والتدليس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (٣٢٠٩) قال: حدثنا عمرو بن عبد الله، والترمذي (١٤٦٦) قال: حدثنا يوسف بن عيسى.\nكلاهما - عمرو، ويوسف - قالا: حدثنا وكيع، قال: حدثنا شريك عن الحجاج بن أرطاة عن القاسم ابن أبي بزة، عن سليمان اليشكري، فذكره.","vol":"7","page":38},{"text":"<span data-type=\"title\" id=toc-1022>الفصل الثاني: في صيد البحر</span>\n٥٠٠٧ - (خ م ط د ت س) جابر بن عبد الله - ﵄ - قال: ⦗٣٩⦘ «بعثنا رسول الله - ﷺ- ونحن ثلاثمائة راكب، وأميرُنا أبو عُبيدة [عامرُ] بن الْجَرَّاح - نَرْصُد عِيرًا لقريش، فأقمنا بالساحل نصف شهر، وأصابنا جُوعٌ شديد، حتى أكلنا الْخَبَطَ، فَسُمِّيَ جيشَ الخبَط، فألقى لنا البحرُ دابَّة، يقال لها: العَنْبَرُ، فأكلنا منها نصف شهر، وادَّهَنَّا من وَدَكها، حتى ثَابَتْ أجسامنا، قال: فأخذ أبو عبيدة ضِلعًا من أضلاعه فنَصَبَهُ، ثم نظر إلى أطول رَجُل في الجيش وأطولِ جَمَل، فحمله عليه فمرَّ تحته، قال: وجلس في حِجَاج عينه نَفَر، قال: وأخرجنا من عينه كذا وكذا قُلَّةَ وَدَك، [قال]: وكان معنا جِراب من تمر، فكان أبو عبيدَةَ يُعْطِي كل رجل منا قُبضة قُبْضَة، ثم أعطانا تمرة تمرة، فلما فَنِيَ وجدنا فَقده» .\nوفي رواية قال: «بعثَنا رسول الله - ﷺ-، وأمَّرَ علينا أبا عبيدة، نَتلقَّى عِيرًا لقريش، وزوَّدنا جِرابًا من تمر، لم يجد لنا غيره، وكان أبو عبيدة يعطينا تمرة تمرة، قال: فقلتُ: كيف كنتم تصنعون بها؟ قال: نَمُصُّها كما يَمُصُّ الصبيُّ، ثم نشرب عليها من الماء، فتكفينا يومنا إلى الليل، وكنا نضربُ بعِصِيِّنا الخبَطَ، ثم نَبُلُّهُ بالماء فنأكُلُه، قال: وانطلقنا على ساحل البحر، فرُفع لنا على ساحل البحر كهيئة الكَثيب الضخم، فأتيناه، فإذا هي دابَّة تُدْعَى العنبر، قال أبو عبيدة: مَيتة، ثم قال: لا، بل نحن رُسُل رسول الله - ﷺ-، وفي سبيل الله، وقد اضطررتم فكلوا، قال: فأقمنا عليه ⦗٤٠⦘ شهرًا، ونحن ثلاثمائة حتى سَمِنَّا، قال: ولقد رأيتُنا نَغْتَرِفُ من وَقْبِ عينه بالقِلال الدُّهنَ، ونقتطع منه الفِدَرَ كالثور - أو كقَدْرِ الثَّورِ - فلقد أخذ مَنَّا أبو عبيدة ثلاثة عشرَ رجلًا، فأقعدهم في وَقْبِ عينه، وأخذ ضِلعًا من أضلاعه، فأقامها، ثم رَحَل أعظم بعير معنا، فمر من تحتها، وتزوَّدنا من لحمه وشَائِقَ، فلما قدمنا المدينةَ أتينا رسول الله - ﷺ-، فذكرنا ذلك له، فقال: هو رِزْق أخرجه الله لكم، فهل معكم من لحمه شيء فتطعمونا؟ قال: فأرسلنا إلى رسول الله - ﷺ- منه، فأكله» .\nوفي رواية قال سفيان: سمع عمرو [بن دينار] جابرًا يقول في جيش الخبَطِ: «إن رجلًا نحر ثلاث جزائر، ثم ثلاثًا، ثم ثلاثًا، ثم نهاه أبو عبيدة» .\nوفي رواية قال جابر: «بعَثنا رسول الله - ﷺ- ونحن ثلاثمائة نحمل أزوَادَنا على رقابنا» .\nوفي أخرى قال: «بعث رسول الله - ﷺ- سَرِيَّة ثلاثمائة، وأمَّرَ عليهم أبا عبيدة ابن الْجَرَّاحِ، ففَنيَ زادُهم، فجمع أبو عبيدة بن الجراح زادهم في مِزْوَد، فكان يُقَوِّتُنا، حتى كان يُصيبُنا في كل يوم تمرة» .\nوفي أخرى قال: «بعثَ رسول الله - ﷺ- سَرِيَّة - أنا فيهم - إلى سيف ⦗٤١⦘ البحر ... وساق الحديث وفيه: «فأكل منه الْجَيْشُ ثماني عشرةَ ليلة» .\nوفي أخرى قال: «بعثَ بعثًا إلى أرض جُهينةَ، واستعمل عليهم رجلًا ... وساق الحديث بنحوه» . هذه روايات مسلم ولفظه.\nوفي رواية البخاري قال: «غزونا جيش الخبَط، وأميرُنا أبو عبيدة فجُعنا جُوعًا شديدًا، فألقى البحرُ حُوتًا ميتًا لم يُرَ مثلُه، يقال له: الْعَنْبَرُ، فأكلنا منه نصف شهر، فأخذ أبو عبيدة عظمًا من عظامه، فمر الرَّاكب تحته» .\nوفي أخرى قال: بعثَنا النبيُّ - ﷺ- بثلاثمائة راكب وأميرُنا أبو عبيدة، نرْصُدُ عِيرًا لقريش، فأصابنا جوع شديد، حتى أكلنا الخبَط، فسمِّي: جيشَ الخبَط، وألقى البحر حوتًا يقال له: العنبر، فأكلنا [منه] نصف شهر، وادَّهنَّا بوَدَكه، حتى صَلَحت أجسامنا، فأخذَ أبو عبيدة ضِلْعًا من أضلاعه فنصبَه، فمرَّ الراكب تحته، وكان فينا رجل، فلما اشتد الجوع نحرَ ثلاثَ جزائر، ثم نحرَ ثلاثَ جزائر، ثم نهاه أبو عبيدة» .\nوله في أخرى قال: «بعثَ رسول الله - ﷺ- بَعْثًا قِبَل الساحل، فأمَّر عليهم أبا عبيدةَ بنَ الجراح، وهم ثلاثُمائة، [وأنا فيهم]، فخرجنا، حتى إذا كُنَّا ببعض الطريق فَنيَ الزادُ، فأمر أبو عبيدة بأزْوَادِ ذلك الجيش، فجُمِع فكان مِزْوَدَيْ تمر، فكان يَقُوتُنا كل يوم قليلًا قليلًا، حتى فَنيَ، فلم ⦗٤٢⦘ يكن يُصِيبُنا إلا تمرة تمرة، فقلت: وما تُغْني [عنكم] تمرة؟ فقال: لقد وجدنا فَقْدها حين فنيت، [قال]: ثم انتهينا إلى البحر فإذا حوت مثل الظَّرِب فأكل منه القوم ثماني عشرة ليلة، ثم أمر أبو عبيدة بضلعين من أضلاعه، فَنُصِبا، ثم أمر براحلة فرُحِلَت، ثم مرَّت تحتهما فلم تصبهما» .\nوله في أخرى مثل رواية مسلم الأولى إلى قوله: «فمرَّ تحته» .\nوقال: قال جابر: «وكان رجل من القوم نحر ثلاثَ جزائر، ثم نحر ثلاث جزائر، ثم نحر ثلاث جزائر، ثم إن أبا عبيدة نهاه» .\nوكان عمرو [بنُ دينار] يقول: أخبرنا أبو صالح: أن قيسَ بنَ سعد قال لأبيه: «كنتُ في الجيش فجاعوا، قال: انحرْ، قال: نحرتُ، قال: ثم جاعوا، قال: انحر، قال: نحرت، [قال] ثم جاعوا، قال: انحر، قال: نحرت، قال: ثم جاعوا، قال: انحر، قال: نُهيتُ» .\nوله في أخرى مثل الرواية الأولى من رواياته، وقال: وأخبرني أبو الزبير: أنه سمع جابرًا يقول: «فقال أبو عبيدة: كلوا، فلما قَدِمنا ذكرنا ذلك لرسول الله - ﷺ-، فقال: كلوا رِزقًا أخرجه الله، أطعمونا إن كان معكم، فآتاه بعضهم، فأكله» .\nوأخرج «الموطأ» رواية البخاري الثالثة، وقال مالك: الظَّرِب: الجُبَيْلُ. ⦗٤٣⦘\nوأخرج أبو داود مثل رواية مسلم الثانية إلى قوله: «ونحن ثلاثمائة حتى سَمِنَّا، قال: فلما قدمنا على رسول الله - ﷺ- ذكرنا ذلك له، فقال: هو رزق ... الحديث» وزاد بعد قوله: «ميتة» «ولا تحل لنا» .\nوفي رواية الترمذي قال: «بعثنا رسول الله - ﷺ-، ونحنُ ثلاثُمائة، نحمل أزْوَادَنا على رقابنا، ففَنيَ زادُنا، حتى كان يكون للرجل منا كلَّ يوم تمرة، فقيل له: يا أبا عبد الله، وأين كانت تقع التمرةُ من الرجل؟ قال: لقد وجدنا فَقْدَها حين فقدناها، فأتينا البحر فإذا نحن بحُوت قد قَذَفَه البحر، فأكلنا منه ثمانيةَ عشر يومًا ما أحببنا» .\nوفي رواية النسائي مثل رواية الترمذي إلى قوله: «ثمانيةَ عشرَ يومًا» .\nوله في أخرى مثل رواية مسلم الأولى إلى قوله: «فمرَّ تحته» وقال: «ثم جاعوا، فنحر رجل ثلاثَ جزائرَ، ثم جاعوا، فنحر رجل ثلاثَ جزائرَ، ثم جاعوا، فنحر رجل ثلاثَ جزائرَ، ثم نهاه أبو عبيدة» وقال سفيان: قال أبو الزبير عن جابر: «فسألَنا رسول الله - ﷺ-: هل معكم منه شيء؟ قال: فأخرجنا من عينه كذا وكذا قُلَّة من وَدَك، ونزل في حِجَاجِ عينه أربعةُ نفر، وكان مع أبي عبيدة جِرَاب فيه تمر، فكان يُعطينا القُبْضَةَ، ثم صار إلى التمر، فما فقدناها وجدنا فقدها» . ⦗٤٤⦘\nوله في أخرى قال: «بعثَنا النبيُّ - ﷺ- مع أبي عبيدة في سَرِيَّة، فنفد زادُنا، فمرَرْنا بحُوت قد قَذَفَ به البحرُ، فأردنا أن نأكلَ منه، فنهانا أبو عبيدةَ، ثم قال: نحن رُسُلُ رسول الله - ﷺ- وفي سبيل الله، كُلوا، فأكلنا منه أيامًا، فلما قدمنا على رسول الله - ﷺ- أخبرناه، فقال: إن كان بقي معكم شيء، فابعثُوا به إلينا» .\nوله في أخرى قال: «بعثَنا رسول الله - ﷺ- مع أبي عبيدة، ونحن ثلاثُمائة وبِضْعَةَ عَشرَ، وزوَّدنا جِرَابًا من تمر، فأعطانا قُبْضَة قُبْضَة، فلما أنجزناه أعطانا تمرة تمرة، حتى إنْ كنا لَنَمُصُّها كما يمصُّ الصبيُّ، ونشربُ عليها الماء، فلما فقدناها وجدنا فقدها، حتى إنْ كُنَّا لَنَخْبِط الخبَط بقِسيِّنا ونَسفُّهُ ثم نشرب عليه من الماء حتى سُمِّينا: جيشَ الخَبَط، ثم أجزنا الساحل، فإذا دابَّة مثلُ الكَثيب، يقال له: العنبر، فقال أبو عبيدةَ: مَيتة لا تأكلوه، ثم قال: جيش رسول الله، وفي سبيل الله، ونحن مضطرون، كلوا باسم الله، فأكلنا [منه]، وجعلنا منه وَشِيقة، ولقد جلس في موضع عينه ثلاثة عشر رجلًا، قال: فأخذ أبو عبيدة ضِلْعًا من أضلاعه، فرحل بها أجْسَمَ بعير من أباعِرِ القوم، فأجاز تحتها، فلما قدمنا على رسول الله - ﷺ-، قال: ما حَبَسكم؟ قلنا: تَتَبُّعُ عِيرات قريش، وذكرنا له من أمر الدابة، فقال: ذلك رِزق رزقكُموه اللهُ ﷿، أمعكم منه شيء؟ قلنا: نعم» (١) . ⦗٤٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخَبط): ورق الشجر يُخبط فينتثر لتأكله الإبل، والخَبط: ضرب الشجر بعصًا أو نحوها لينتثر ورقها.\n(وَدَكها) الوَدَك: دسم اللحم ودُهنه.\n(ثابت) إلينا أجسامنا: أي: رجعت بعد الهزال.\n(حِجَاج عينه): العظم المستدير حول العين الذي فيه الحَدَقة.\n(وَقْب عينه) النُّقرة التي فيها العين.\n(الكَثِيب): القطعة المجتمعة من الرمل.\n(القِلال): جمع قُلَّة، وهي الحُبّ العظيم، معروف بالحجاز، تأخذ القُلَّة منها مَزَادة من الماء.\n(الفِدَر) جمع فِدرة، وهي القطعة من اللحم.\n(وَشَائق) الوشائق جمع وشيقة وهي لحم يُغْلَى قليلًا ثم يُقَدَّد ويحمل في الأسفار فيكون أبقى له. ⦗٤٦⦘\n(مِزْوَد) المِزوَد: وعاء زاد المسافر.\n(يُقَوِّتُنَا) قاتهم: يقوتهم: إذا أعطاهم قُوتَهم، وهو قدر ما يسُدُّ الرَّمق.\n(جَزَائر): جمع جَزُور، وهي البعير، كذا قال الحميدي.\n(سِيف) البحر - بكسر السين - ساحله.\n(الظَّرِب) بكسر الراء: واحد الظِّراب، وهي الرَّوابي الصغار.\n_________\n(١) رواه البخاري ٩ / ٥٣١ في الصيد، باب قول الله تعالى: ﴿أحل لكم صيد البحر﴾، وفي ⦗٤٥⦘ الشركة، باب الشركة في الطعام والنهد والعروض، وفي الجهاد، باب حمل الزاد على الرقاب، وفي المغازي، باب غزوة سيف البحر، ومسلم رقم (١٩٣٥) في الصيد، باب إباحة ميتات البحر، والموطأ ٢ / ٩٣٠ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وأبو داود رقم (٣٨٤٠) في الأطعمة، باب في دواب البحر، والترمذي رقم (٢٤٧٧) في صفة القيامة، باب رقم (٣٥)، والنسائي ٧ / ٢٠٧ و٢٠٩ في الصيد، باب ميتة البحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (٥٧٩)، وأحمد (٣/٣٠٦) قال: حدثنا عبد الرحمن، والبخاري (٣/١٨٠) قال: حدثنا عبد الله بن يوسف. وفي (٥/٢١٠) قال: حدثنا إسماعيل. ومسلم (٦/٦٢) قال: حدثني محمد بن حاتم قال: حدثنا عبد الرحمن بن مهدي، والنسائي في الكبرى (تحفة الأشراف) (٣١٢٥) عن الحارث بن مسكين، عن ابن القاسم.\nأربعتهم - ابن مهدي، وعبد الله بن يوسف، وإسماعيل، وابن القاسم - عن مالك بن أنس.\n٢- وأخرجه البخاري (٤/٦٧) قال: حدثنا صدقه بن الفضل، ومسلم (٦/٦٢) قال: حدثنا عثمان بن أبي شيبة، وابن ماجة (٤١٥٩) قال: حدثنا عثمان بن أبي شيبة والترمذي (٢٤٧٥) قال: حدثنا هناد، والنسائي (٧/٢٠٧) قال: أخبرنا محمد بن آدم.\nأربعتهم - صدقة، وعثمان، وهناد، ومحمد بن آدم - عن عبدة ابن سليمان عن هشام بن عروة.\n٣- وأخرجه مسلم (٦/٦٢) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة قال: حدثنا الوليد يعني ابن كثير.\nثلاثتهم - مالك، وهشام، والوليد - عن وهب بن كيسان، فذكره.\n(*) وقع في المطبوع من سنن الترمذي ٠ عن هشام بن عروة، عن أبيه، عن وهب بن كيسان - والصواب عن هشام بن عروة، عن وهب بن كيسان - وقال المزي، في «تحفة الأشراف» (٣١٢٥): ووقع في بعض النسخ المتأخرة من الترمذي: عن هشام بن عروة، عن أبيه، وهو وهم، وفي عدة من الأصول الفقهية عن هشام بن عروة عن وهب بن كيسان - ليس فيه «عن أبيه» وهو الصواب كما في رواية الباقين ا. هـ.\n* وعن عمرو بن دينار، قال: سمعت جابر بن عبد الله، يقول:\n١- أخرجه الحميدي (١٢٤٢) . وأحمد (٣/٣٠٨) . والدارمي (٢٠١٨) قال: أخبرنا زكريا بن عدي، والبخاري ٥٠/٢١١) قال: حدثنا علي بن عبد الله. وفي (٧/١١٦) قال: حدثنا عبد الله بن محمد، ومسلم (٦/٦١و٦٢) قال: حدثنا عبد الجبار بن العلاء. والنسائي (٧/٢٠٧) قال: أخبرنا محمد بن منصور.\nسبعتهم - الحميدي، وأحمد، وزكريا بن عدي، وعلي بن عبد الله، وعبد الله بن محمد، وعبد الجبار ابن العلاء، وابن منصور - عن سفيان عن عيينة.\n٢-وأخرجه أحمد (٣/٣١١) قال: حدثنا محمد بن بكر. والبخاري (٥/٢١١و ٧/١١٦) قال: حدثنا مسدد، قال: حدثنا يحيى.\nكلاهما - ابن بكر ويحيى - عن ابن جريج.\nكلاهما - ابن عيينة، وابن جريج - عن عمرو بن دينار، فذكره.\nوعن أبي الزبير، عن جابر قال:\n١-أخرجه الحميدي (١٢٤٣) . والنسائي (٧/٢٠٧) قال: أخبرنا محمد بن منصور.\nكلاهما - الحميدي، ومحمد بن منصور - عن سفيان.\n٢- وأخرجه أحمد (٣/٣٠٣)، والنسائي (٧/٢٠٨) قال: أخبرنا زياد بن أيوب.\nكلاهما - أحمد وزياد بن أيوب - عن هشيم.\n٣-وأخرجه أحمد (٣/٣١١و ٣٧٨) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج.\n٤- وأخرجه أحمد (٣/٣١١) قال: حدثنا هاشم بن القاسم، وحسن بن موسى. ومسلم (٦/٦١) قال: حدثنا أحمد بن يونس. (ح) وحدثناه يحيى بن يحيى، وأبو داود (٣٨٤٠) قال: حدثنا عبد الله بن محمد النفيلي.\nخمستهم - هاشم، وحسن، وأحمد بن يونس، ويحيى بن يحيى، والنفيلي - عن زهير أبي خيثمة.\n٥- وأخرجه النسائي (٧/٢٠٨) قال: أخبرنا محمد بن عمر بن علي بن مقدم المقدمي قال: حدثنا معاذ بن هشام، قال: حدثني أبي.\nخمستهم - سفيان، وهشيم، وابن جريج، وزهير، وهشام - عن أبي الزبير فذكره..\nوعن عبيد الله بن مقسم، عن جابر بن عبد الله، قال: «بعث رسول الله -ﷺ- بعثا إلى أرض جهينة، واستعمل عليهم رجلا ...» وساق الحديث بنحو حديثهم.\nهكذا ساق مسلم الحديث عقب حديث عمرو بن دينار وأبي الزبير ولم يذكر متنه كاملا.\nأخرجه مسلم (٦/٦٢) قال: حدثني حجاج بن الشاعر، قال: حدثنا عثمان بن عمر (ح) وحدثني محمد ابن وافع، قال: حدثنا أبو المنذر والقزاز، كلاهما عن داود بن قيس، عن عبيد الله بن مقسم، فذكره.\nوعن أبي الزبير عن جابر بن عبد الله، قال: قال رسول الله -ﷺ-: «ما ألقى البحر أو جزر عنه فكلوه. وما مات فيه فطفا فلا تأكلوه» .\nأخرجه أبو داود (٣٨١٥) . وابن ماجة (٣٢٤٧) .\nكلاهما أبو داود، وابن ماجة - قالا: حدثنا أحمد بن عبدة، قال: حدثنا يحيى بن سليم الطائفي، قال: حدثنا إسماعيل بن أمية، عن أبي الزبير، فذكره.","vol":"7","page":38},{"text":"٥٠٠٨ - (ط) - نافع - مولى ابن عمر - ﵃ -: «أنَّ عبد الرحمن ابن أبي هريرة سأل عبد الله بنَ عمر عما لَفَظَ البحرُ؟ فنهاه عن ذلك، قال نافع: ثم انقلب عبد الله، فدعا بالمصحف، فقرأ: ﴿أُحِلَّ لَكُم صَيْدُ الْبَحْرِ وطَعَامُهُ﴾ [المائدة: ٩٦] قال نافع: فأرسلني عبد الله إلى عبد الرحمن بن أبي هريرة: إنه لا بأس بأكله» . أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لفظ البحر) السمكَ - بفتح الفاء -: إذا ألقاه إلى جانبه.\n_________\n(١) ٢ / ٤٩٤ في الصيد، باب ما جاء في صيد البحر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٠٩٢) عن نافع، فذكره","vol":"7","page":46},{"text":"٥٠٠٩ - (ط) - سعد الجاري - مولى عمر بن الخطاب - ﵄ -: قال: «سألتُ عبد الله بنَ عمر عن الحيتان يقتل بعضها بعضًا، أو تموت ⦗٤٧⦘ صَرْدًا؟ فقال: ليس بها بأس، قال سعد: ثم سألتُ عبد الله بنَ عمرو بن العاص؟ فقال مثل ذلك» أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صَرْدًا) الصَّرْد: البرد، وقد صَرِد الرجل، بالكسر، يَصْرَد، صَرْدًا بالفتح، فهو صَرِد بالكسر.\n_________\n(١) ٢ / ٤٩٥ في الصيد، باب ما جاء في صيد البحر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٠٩٣) عن زيد بن أسلم، فذكره.","vol":"7","page":46},{"text":"٥٠١٠ - (د) جابر بن عبد الله - ﵄ - قال: قال رسول الله - ﷺ-: «ما ألْقَاه البحر أو جزَرَ عنه فكلوه، وما مات فيه وطَفَا، فلا تأكلوه» وروي موقوفًا على جابر أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جزر) البحر عن السمك: إذا نقص عنه فبقي على الأرض.\n_________\n(١) رقم (٣٨١٤) في الأطعمة، باب في أكل الطافي من السمك، وفي سنده يحيى بن سليم الطائفي وهو صدوق سيء الحفظ، وفيه عنعنة أبي الزبير، قال أبو داود: روى هذا الحديث سفيان الثوري وأيوب وحماد عن أبي الزبير أوقفوه على جابر، وقد أسند هذا الحديث أيضًا من وجه ضعيف عن ابن أبي ذئب عن أبي الزبير عن جابر عن النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هو من رواية أبي الزبير عن جابر، راجع الحديث رقم (٥٠٠٧) .\nقلت: وفي إسناده يحيى بن سليم الطائفي، ضعفوه.","vol":"7","page":47},{"text":"٥٠١١ - (ط) أبو سلمة بن عبد الرحمن: عن أبي هريرة وزيد بن ثابت: «أنهما كانا لا يَرَيَان بما لفظ البحرُ بأسًا» أخرجه «الموطأ» .\nوفي رواية له: «أن ناسًا من أهل الحجاز قَدِمُوا، فسألوا مَرْوان بن الحكم عما لفظ البحرُ؟ فقال: ليس به بأس، وقال: اذهبوا إلى زيد بن ثابت ⦗٤٨⦘ وأبي هريرة، فَاسْألُوهما عن ذلك، ثم ائتوني فأخبروني ماذا يقولان؟ فأتوهما فسألوهما؟ فقالا: لا بأس به، فأتَوا مروانَ فأخبروه، فقال مروانُ: قد قلتُ لكم» (١) .\n_________\n(١) ٢ / ٤٩٥ في الصيد، باب ما جاء في صيد البحر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٠٩٥) عن أبي الزناد، فذكره.","vol":"7","page":47},{"text":"<span data-type=\"title\" id=toc-1023>الفصل الثالث: في ذكر الكلاب واقتنائها</span>\n٥٠١٢ - (خ م ط ت س) عبد الله بن عمر - ﵄ - قال: سمعتُ رسول الله - ﷺ- يقول: «مَن اقْتَنَى كلبًا - إلا كلبَ صَيْد أو ماشية - فإنه ينقص من أجره كل يوم قيراطان، قال سالم: وكان أبو هريرة يقول: أو كلبَ حَرْث، وكان صاحبَ حرث» .\nوفي رواية قال: «كلب ماشية أو ضَاريًا» .\nأخرجه البخاري ومسلم.\nوللبخاري: أن النبيَّ - ﷺ- قال: «من اقتنى كلبًا - ليس بكلب ماشية أو صيد - نقص كل يوم من عمله قيراطان» .\nولمسلم «إلا كلبَ ضارية أو ماشية» . ⦗٤٩⦘\nوله «إلا كلبَ ماشية أو صيد، نقص من عمله كلَّ يوم قيراط» قال عبد الله: قال أبو هريرة: «أو كلبَ حَرْث» .\nوفي أخرى: «أيُّما أهل دار اتخذوا كلبًا، إلا كلبَ ماشية، أو كلبًا صائدًا، نقص من عملهم كل يوم قيراطان» .\nوفي أخرى: «مَن اتَّخَذَ كلبًا - إلا كلب زرع أو غنم أو صيد - نقص من أجره كل يوم قيراط» .\nوأخرج «الموطأ» والترمذي والنسائي الرواية الثانية.\nوأخرج النسائي الأولى إلى قوله: «قيراطان» وأخرج الثانية من روايتي مسلم.\nوله في أخرى قال: قال رسول الله - ﷺ-: «من اقْتَنى كلبًا، نقص من أجره كل يوم قيراطان، إلا ضاريًا، أو صاحبَ ماشية» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضاريًا) كلبٌ ضار: مُعَوَّدٌ بالصيد، ضَرِيَ الكلب: إذا تعوَّد بالصيد، وأضراه صاحبه، أي: عَوَّدَه، وأضراه به، أي: أغراه أيضًا.\n(ماشية) الماشية: السائمة.\n_________\n(١) رواه البخاري ٩ / ٥٢٥ في الصيد، باب من اقتنى كلبًا ليس بكلب صيد أو ماشية، ومسلم رقم (١٥٧٤) في المساقاة، باب الأمر بقتل الكلاب وبيان نسخه، والموطأ ٢ / ٩٦٩ في الاستئذان، باب ما جاء في أمر الكلاب، والترمذي رقم (١٤٨٧) في الأحكام والفوائد، باب من أمسك كلبًا ما ينقص من أجره، والنسائي ٧ / ١٨٧ في الصيد، باب الرخصة في إمساك الكلب للماشية، وباب الرخصة في إمساك الكلب للصيد، وباب الرخصة في إمساك الكلب للحرث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك -الموطأ (٦٠٠) . وأحمد (٢/٤) (٤٤٧٩) قال: حدثنا إسماعيل، قال: حدثنا أيوب، وفي (٢/٥٥) (٥١٧١) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/١٠١) (٥٧٧٥) قال: حدثنا محمد بن عببيد، قال: حدثنا عبيد الله. وفي (٢/١١٣) (٥٩٢٥) قال: حدثنا إسحاق، قال: أخبرنا مالك. وفي (٢/١٤٧) (٦٣٤٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب. والبخاري (٧/١١٢) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٥/٣٦) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. والترمذي (١٤٨٧) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم عن أيوب. والنسائي (٧/١٨٨) قال: أخبرنا قتيبة قال: حدثنا الليث.\nأربعتهم - مالك وأيوب، وعبيد الله، والليث - عن نافع، فذكره.\nفي رواية إسحاق، عن مالك، زاد في أوله: «أن رسول الله -ﷺ- أمر بقتل الكلاب ...» .\nوفي رواية محمد بن عبيد، عن عبيد الله، زاد في آخره: «.... وكان يأمر بالكلاب أن تقتل» .\nوفي رواية إسماعيل، عن أيوب عند أحمد، زاد: فقيل له: إن أبا هريرة يقول: وكلب حرث أنى لأبي هريرة حرث.\nوعن سالم عن أبيه، عن النبي -ﷺ-، قال: «من اقتنى كلبا إلا كلب صيد، أو ماشية، نقص من أجره كل يوم قيراطان» .\n١- أخرجه الحميدي (٦٣٢) قال: حدثنا سفيان. وأحمد (٢/٨) (٤٥٤٩) قال: حدثنا سفيان. وفي (٢/١٤٧) (٦٣٤٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. ومسلم (٥/٣٧) قال: حدثنا أبو بكر ابن أبي شيبة، وزهير بن حرب، وابن نمير، قالوا: حدثنا سفيان، والنسائي (٧/١٨٨) قال: أخبرنا عبد الجبار بن العلاء، عن سفيان.\nكلاهما - سفيان ومعمر - عن الزهري.\n٢-وأخرجه أحمد (٢/٤٧) (٥٠٧٣) قال: حدثنا ابن نمير، وفي (٢/٦٠) (٥٢٥٣) قال: حدثنا وكيع وفي (٢/١٥٦) (٦٤٤٣) قال: حدثنا عبد الله بن الحارث. والبخاري (٧/١١٢) قال: حدثنا المكي بن إبراهيم. ومسلم (٥/٣٧) قال: حدثنا إسحاق بن إبراهيم بن قال: أخبرنا وكيع، والسنائي (٧/١٨٦) قال: أخبرنا سويد بن نصر بن سويد، قال: أنبأنا عبد الله، وهو ابن المبارك.\nخمستهم - ابن نمير، ووكيع، وعبد الله بن الحارث، والمكي بن إبراهيم، وعبد الله بن المبارك - عن حنظلة ابن أبي سفيان.\n٣- وأخرجه مسلم (٥/٣٧) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة، وابن حجر. والنسائي (٧/١٨٩) قال: أخبرنا علي بن حجر.\nأربعتهم - يحيى بن يحيى، ويحيى بن أيوب، وقتيبة، وعلي بن حجر - عن إسماعيل بن جعفر، قال: حدثنا محمد بن أبي حرملة.\n٤- وأخرجه مسلم (٥/٣٧) قال: حدثنا داود بن رشيد، قال: حدثنا مروان بن معاوية،. قال: أخبرنا عمر بن حمزة بن عبد الله بن عمر.\nأربعتهم - الزهري، وحنظلة بن أبي سفيان، ومحمد بن أبي حرملة، وعمر بن حمزة - عن سالم بن عبد الله، فذكره.\nفي رواية محمد بن أبي حرملة: «من اقتنى كلبا إلا كلب ماشية، أو كلب صيد، نقص من عمله كل يوم قيراط» . قال عبد الله: وقال أبو هريرة: «أو كلب حرث» .\n(*) وفي رواية حنظلة بن أبي سفيان، عند مسلم: قال سالم: وكان أبو هريرة يقول: «أو كلب حرث» وكان صاحب حرث.\nوعن عبد الله بن دينار، أنه سمع ابن عمر، قال: قال رسول الله -ﷺ-: «من اقتنى كلبا، إلا كلب ضايبة، أو ماشية، نقص من علمه كل يوم قيراطان» .\nأخرجه الحميدي (٦٣٣) قال: حدثنا سفيان. وأحمد (٢/٣٧) (٤٩٤٤) قال: حدثنا سفيان. وفي (٢/٦٠) (٥٢٥٤) قال: حدثنا وكيع، قال: حدثنا سفيان، والدرمي (٢٠١٠) قال: أخبرنا أبو نعيم، قال: حدثنا سفيان. والبخاري (٧/١١٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز بن مسلم. ومسلم (٥/٣٧) قال: حدثنا يحيى بن يحيى ويحيى بن أيوب، وقتيبة، وابن حجر. قال يحيي ابن يحيى: أخبرنا. وقال الآخرون: حدثنا إسماعيل، وهو ابن جعفر.\nأربعتهم - سفيان بن عيينة، وسفيان الثوري، وعبد العزيز بن مسلم، وإسماعيل بن جعفر - عن عبد الله ابن دينار، فذكراه.\nوعن أبي الحكم، قال سمعت ابن عمر يحدث عن النبي -ﷺ-. قال: «من اتخذ كلبا، إلا كلب زرع، أو غنم، أو صيد، ينقص من أجره كل يوم قيراط» .\nأخرجه أحمد (٢/٢٧) (٤٨١٣) قال: حدثنا يزيد، قال: أخبرنا همام بن يحيى. وفي (٢/٧٩) (٥٥٠٥) قال: حدثنا محمد، قال: حدثنا شعبة. ومسلم (٥/٣٧) قال: حدثنا محمد بن المثنى، وابن بشار قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما - همام، وشعبة - عن قتادة، عن أبي الحكم البجلي، فذكره.\nوعن جابر، قال: أخبرني ابن عمر، أنه سمع رسول الله -ﷺ- يقول: «من أمسكه، نقص من أجره كل كل يوم قيرطان» .\nأخرجه أحمد (٢/٧١) (٥٣٩٣) قال: حدثنا حسن، قال: حدثنا ابن لهيعة قال: حدثنا أبو الزبير، قال: سألت جابرا عن إمساك الكلب؟ فقال: أخبرني ابن عمر، فذكره.","vol":"7","page":48},{"text":"٥٠١٣ - (خ م د ت س) أبو هريرة - ﵁ - قال: قال رسول اللهﷺ-: «مَنْ أمْسَكَ كلبًا، فإنه ينقص كلَّ يوم من عمله قيراط، إلا كلبَ حَرْث أو ماشية» أخرجه البخاري ومسلم.\nولمسلم: أن رسول اللهﷺ- قال: «من اقتنى كلبًا ليس بكلب صيد، ولا ماشية، ولا أرض، فإنه ينقص من أجره قيراطان كلَّ يوم» .\nوفي أخرى له: «من اتخذ كلبًا - إلا كلبَ ماشية أو صيد أو زرع - انتقص من أجره كلَّ يوم قيراط» . قال الزهري: فذكر لابن عمر قول أبي هريرة، فقال: يَرْحَمُ الله أبا هريرة، كان صاحبَ زَرْع.\nوفي أخرى: «ومن اتخذ كلبًا - ليس بكلبِ صيد ولا غنم - نقص من عمله كلَّ يوم قيراط» .\nوأخرج أبو داود روايةَ مسلم الثانية، إلى قوله: «قيراط» وكذلك الترمذي والنسائي، وأخرج النسائي الأولى من روايات مسلم أيضًا (١) .\n_________\n(١) رواه البخاري ٥ / ٤ في الحرث والمزارعة، باب اقتناء الكلب للحرث، وفي بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، ومسلم رقم (١٥٧٥) في المساقاة، باب الأمر بقتل الكلاب وبيان نسخه وبيان تحريم اقتنائها، وأبو داود رقم (٢٨٤٤) في الصيد، باب في اتخاذ الكلب للصيد وغيره، والترمذي رقم (١٤٩٠) في الأحكام والفوائد، باب ما جاء فيمن أمسك كلبًا ما ينقص من أجره، والنسائي ٧ / ١٨٨ و١٨٩ في الصيد، باب الرخصة في إمساك الكلب للحرث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٦٧) .ومسلم (٥/٣٨) قال: حدثنا عبد بن حميد، وأبو داود (٢٨٤٤) قال: حدثنا الحسن بن علي، والترمذي (١٤٩٠) قال: حدثنا الحسن بن علي الحلواني وغير واحد. والنسائي (٧/١٨٩) قال: أخبرنا إسحاق بن إبراهيم.\nأربعتهم - أحمد بن حنبل، وعبد بن حميد،والحسن، وإسحاق - عن عبد الرزاق. قال: أخبرنا معمر، عن الزهري.\n٢-وأخرجه أحمد (٢/٤٢٥) قال: حدثنا إسماعيل. قال: أخبرنا هشام الدستوائي. وفي (٢/٤٧٣) قال: حدثنا يحيي، عن هشام. والبخاري (٣/١٣٥) قال: حدثنا معاذ بن فضالة، قال:حدثنا هشام. وفي (٤/١٥٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا همام. ومسلم (٥/٣٨) قال: حدثني زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا هشام الدستوائي. (ح) وحدثنا إسحاق بن إبراهيم قال: أخبرنا شعيب بن إسحاق قال: حدثنا الأوزاعي (ح) وحدثنا أحمد بن النذر. قال: حدثنا عبد الصمد. قال: حدثنا حرب. وابن ماجة (٣٢٠٤) قال: حدثنا هشام بن عمار. قال: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي.\nأربعتهم - هشام وهمام و، الأوزاعي، وحرب بن شداد - عن يحيى بن أبي كثير.\nكلاهما - الزهري، ويحيى بن أبي كثير - عن أبي سلمة.. فذكره.\n(*) في رواية همام، والأوزاعي عند مسلم: قال يحيى بن أبي كثير: حدثني أبو سلمة.\nوعن حيان،عن أبي هريرة، عن النبي -ﷺ- قال: «من اتخذ كلبا ليس بكلب زرع، ولا صيد، ولا ماشية، فإنه ينقص من أجره كل يوم قيراط» .\nقال سليم: وأحسبه قد قال: والقيراط مثل أحد.\nأخرجه أحمد (٢/٣٥٤) قال: حدثنا عفان. قال: حدثنا سليم بن حيان. قال:سمعت أبي. فذكره.\nوعن أبي رزين. قال: سمعت أبا هريرة يقول: قال رسو ل الله -ﷺ-: «من اتخذ كلبا ليس بكلب صيد ولا غنم، نقص من علمه كل يوم قيراط» .\nأخرجه مسلم (٥/٣٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد الواحد، يعني ابن زياد، عن إسماعيل بن سميع، قال: حدثنا أبو زرين فذكره.\nوعن سعيد بن المسيب، عن أبي هريرة عن رسول الله -ﷺ- قال: «من اقتنى كلبا ليس بكلب صيد ولا ماشية ولا أرض، فإنه ينقص من أجره قيراطان كل يوم» .\nأخرجه مسلم (٥/٣٧) قال: حدثني أبو الطاهر وحرملة. والنسائي (٧/١٨٩) قال: أخبرنا وهب بن بيان.\nثلاثتهم - أبو الطاهر أحمد بن عمرو، وحرملة بن يحيى، ووهب - عن ابن وهب. قال: أخبرني يونس، عن ابن شهاب عن سعيد بن المسيب، فذكره.","vol":"7","page":50},{"text":"٥٠١٤ - (خ م ط س) سفيان بن أبي زهير [الأزدي]- ﵁ -: هو رجل من أزْدِ شَنُوءَةَ، قال: سمعتُ رسول الله - ﷺ- يقول: «من اقتنى ⦗٥١⦘ كلبًا لا يُغني عنه زرعًا ولا ضَرعًا، نقَص من عمله كل يوم قيراط، قيل له: أنتَ سمعتَ هذا من رسول الله - ﷺ-؟ قال: إي وربِّ هذا المسجد» .\nوفي رواية: «إي وربِّ هذه القِبْلة» . أخرجه البخاري ومسلم.\nوأخرجه «الموطأ» والنسائي، وقالا: «وربِّ هذا المسجد» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضَرْعًا) الضَّرْع: ضَرْع الشاة، وهو بمنزلة الثدي للمرأة، فكنى به عن الشاة وغيرها من المواشي، وهي البقر والإبل والغنم.\n_________\n(١) رواه البخاري ٥ / ٦ في الحرث والمزارعة، باب اقتناء الكلب للحرث، وفي بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، ومسلم رقم (١٥٧٦) في المساقاة، باب الأمر بقتل الكلاب وبيان نسخه، والموطأ ٢ / ٩٦٩ في الاستئذان، باب ما جاء في أمر الكلاب، والنسائي ٧ / ١٨٨ في الصيد، باب الرخصة في إمساك الكلب والماشية للحرث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه مالك (الموطأ) صفحة (٦٠٠) . وأحمد (٥/٢١٩) قال: حدثنا حماد بن خالد، وفي (٥/٢٢٠) قال: حدثنا روح. والدارمي (٢٠١١) قال: حدثنا الحكم بن المبارك، والبخاري (٣/١٣٦) قال: حدثنا عبد الله بن يوسف. ومسلم (٥/٣٨) قال: حدثنا يحيى بن يحيى. وابن ماجة (٣٢٠٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مخلد.\nستتهم - حماد بن خالد، وروح بن عبادة، والحكم، وعبد الله بن يوسف، ويحيى، وخالد بن مخلد - عن مالك بن أنس.\n٢-وأخرجه البخاري (٤/١٥٨) قال: حدثنا عبد الله بن مسلمة قال: حدثنا سليمان.\n٣- وأخرجه مسلم (٥/٣٩) قال: حدثنا يحيى بن أيوب، وقتيبة، وابن حجر. والنسائي (٧/١٨٧) قال: أخبرنا علي بن حجر بن إياس بن مقاتل بن مشمر بن خالد السعدي.\nثلاثتهم - يحيى بن أيوب، وقتيبة، وعلى بن حجر - قالوا: حدثنا إسماعيل وهو ابن جعفر.\nثلاثتهم - مالك، وسليمان بن بلال، وإسماعيل - عن يزيد بن خصيفة أن السائب بن يزيد أخبره، فذكره.","vol":"7","page":50},{"text":"٥٠١٥ - (س) عبد الله بن مغفل - ﵁ - أن النبيَّ - ﷺ- قال: «من اتخذ كلبًا، إلا كلبَ صيد أو ماشية أو زَرْع نقص من أجره كلَّ يوم قيراط» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٨٨ و١٨٩ في الصيد، باب الرخصة في إمساك الكلب للحرث، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهده:\nرواه الحسن، عن عبد الله بن مغفل، قال ولفظه: «إني لممن يرفع أغصان الشجرة عن وجه رسول الله -ﷺ- وهو يخطب. فقال: لولا أن الكلاب أمة من الأمم لأمرت بقتلها فأقتلوا منها كل أسود بهيم، وما من أهل بيت يرتبطون كلبا إلا نقص من عملهم كل يوم قيراطا، إلا كلب صيد، أو كلب حرث، أو كلب غنم» .\nأخرجه أحمد (٤/٨٥) قال: حدثنا إسماعيل، قال: أخبرنا يونس. وفي (٥/٥٤) قال: حدثنا وكيع. قال: حدثنا أبو سفيان (ح) وابن جعفر، قال: حدثنا عوف. وفي (٥/٥٤) قال:حدثنا وكيع عن أبي سفيان بن العلاء. وفي (٥/٥٦) قال: حدثنا محمد بن جعفر، قال: حدثنا عوف. وفي (٥/٥٦) قال: حدثنا عبد الصمد، قال: حدثنا الحكم بن عطية. وفي (٥/٥٦) قال:حدثنا عبد الأعلى، عن يونس. وفي (٥/٥٧) قال: حدثنا سعيد بن عامر، عن سعيد، عن قتادة، والدارمي (٢٠١٤) قال: أخبرنا سعيد ابن عامر، قال: حدثنا عوف. وعبد بن حميد (٥٠٢) قال: حدثني سعيد بن عامر، عن سعيد بن أبي عروبة، عن قتادة، وفي (٥٠٣) قال: حدثنا سعيد بن عامر وهوذة، عن عوف، وأبو داود (٢٨٤٥) قال: حدثنا مسدد، قال: حدثنا يزيد قال: حدثنا يونس. وابن ماجة (٣٢٠٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أحمد بن عبد الله عن أبي شهاب، قال: حدثني يونس بن عبيد، والترمذي (١٤٨٦) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم، قال: أخبرنا منصور بن زاذان، ويونس بن عبيد، وفي (١٤٨٩) قال: حدثنا عبيد بن أسباط بن محمد القرشي، قال: حدثنا أبي، عن الأعمش، عن إسماعيل ابن مسلم. والنسائي (٧/١٨٥) قال: أخبرنا عمران بن موسى، قال: حدثنا يزيد بن زريع، قال: حدثنا يونس. وفي (٧/١٨٨) قال: أخبرنا محمد بن بشار، قال:حدثنا يحيى وابن أبي عدي ومحمد بن جعفر، عن عوف.\nسبعتهم - يونس بن عبيد، وأبو سفيان وعوف والحكم بن عطية وقتادة، ومنصور بن زاذان، وإسماعيل بن مسلم - عن الحسن، فذكره.","vol":"7","page":51},{"text":"<span data-type=\"title\" id=toc-1024>الكتاب العاشر: في الصفات</span>\n٥٠١٦ - (م) أبو موسى الأشعري - ﵁ - قال: «قام فينا رسول الله - ﷺ- بخمس كلمات، فقال: إن الله لا ينامُ، ولا ينبغي له أن ينامَ، يَخْفِض القِسْطَ ويرفَعُه (١)، يُرْفَع إليه عملُ الليل قَبْلَ عَمَلِ النَّهار، وعملُ النَّهار قَبْل عمل الليل، حِجَابُه النُّورُ - وفي رواية: النارُ - لو كَشَفَهُ لأحْرَقتْ سُبُحات وجهه (٢) ما انتهى إليه بصرُه من خلقه» . أخرجه مسلم (٣) .\n_________\n(١) أي: يخفض الله الميزان ويرفعه بما يوزن من أعمال العباد المرتفعة، ويوزن من أرزاقهم النازلة.\n(٢) معنى سبحات وجهه: نوره وجلاله وبهاؤه.\n(٣) رقم (١٧٩) في الإيمان، باب في قوله ﵇: إن الله لا ينام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٩٥) قال: حدثنا عبد الرحمن وابن جعفر، قالا: حدثنا شعبة. وفي (٤/٤٠٠) قال: حدثنا وكيع قال: حدثنا المسعودي. وفي (٤/٤٠٥) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. ومسلم (١/١١١) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية، قال: حدثنا الأعمش (ح) وحدثنا إسحاق بن إبراهيم، قال أخبرنا جرير، عن الأعمش (ح) وحدثنا محمد بن المثنى وابن بشار، قال:حدثنا محمد بن جعفر. قال:حدثني شعبة. وابن ماجة (١٩٥) قال: حدثنا علي بن محمد، قالا: حدثنا أبو معاوية، عن الأعمش. وفي (١٩٦) قال: حدثنا علي بن محمد قال: حدثنا وكيع، قال: حدثنا المسعودي.\nثلاثتهم - شعبة، والمسعودي، والأعمش - عن عمرو بن مرة عن أبي عبيدة، فذكره.","vol":"7","page":52},{"text":"٥٠١٧ - (خ م) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إذا قاتَل أحدُكم فلْيَجْتَنبِ الوجْهَ، فإن الله تعالى خلق آدم على صورته» . أخرجه مسلم.\nوأخرج البخاري إلى قوله: «الوجه» (١) .\n_________\n(١) رواه مسلم رقم (٢٦١٢) في البر والصلة، باب النهي عن ضرب الوجه، والبخاري ٥ / ١٣٢ في العتق، باب إذا ضرب العبد فليجتنب الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم في حرف الحاء، كتاب الحدود، انظر فهرس الأطراف.","vol":"7","page":52},{"text":"٥٠١٨ - (م) عبد الله بن عمرو بن العاص - ﵄ - قال: سمعتُ رسول الله - ﷺ- يقول: «إن قُلُوبَ بني آدم بين إصبعين من أصابع الرحمن، كقلب واحد، يُصَرِّفُه حيث شاء»، ثم قال رسول الله - ﷺ-: «اللهمَّ مُصَرِّفَ القلوب ثَبِّتْ قلوبَنَا على طاعتك» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٥٤) في القدر، باب تصريف الله تعالى القلوب كيف شاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في حرف الدال، كتاب الدعاء.","vol":"7","page":53},{"text":"٥٠١٩ - (ت) أنس بن مالك - ﵁ - قال: «كان رسول الله - ﷺ- يُكْثِرُ أن يقولَ: يا مُقَلِّبَ القلوب ثبِّتْ قلبي على دِينِكَ، فقلتُ: يا رسول الله، قد آمنَّا بكَ، وبما جئتَ به، فهل تخاف علينا؟ قال: نعم، إن القلوبَ بين إصبعين من أصابع الرحمن، يُقلِّبها كيف يشاءُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٤١) في القدر، باب ما جاء في أن القلوب بين أصبعي الرحمن، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح، قال: وفي الباب عن النواس بن سمعان، وأم سلمة، وعائشة، وأبي ذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في حرف الدال، كتاب الدعاء.","vol":"7","page":53},{"text":"٥٠٢٠ - (د) أبو هريرة - ﵁ - قال: «سمعتُ رسول الله - ﷺ- يقرأ هذه الآية: ﴿إنَّ الله يأْمُرُكُمْ أنْ تُؤَدُّوا الأمَانَاتِ إلى أهْلِها وَإذَا حَكَمْتُمْ بَينَ النَّاسِ أَن تَحْكُمُوا بِالعَدْلِ إنَّ اللهَ نِعِمَّا يَعِظُكُمْ بِهِ إنَّ اللهَ كَانَ سَمِيعًا بَصِيرًا﴾ [النساء: الآية ٥٨] ورأيتُ رسول الله - ﷺ- يضع إبْهامَه على أذُنَيه والتي تليها على عينيه» . أخرجه أبو داود (١) . ⦗٥٤⦘\nوقد تقدَّم فيما مضى من الكتاب، وسيجيء فيما يرد منه أحاديثُ تتضمن أشياءَ من الصفات: كالنفس، واليد، والقَدَم، والرُّوح، والكلام، والسمع، والبصر، إلا أن تلك الأحاديث هي بمواضعها التي هي فيه أولى، فلم نذكرها هاهنا، واقتصرنا على ذِكْر هذه الأحاديث في هذا الكتاب مفردًا، لئلا يخلوَ الكتاب من شيء مفرد في أحاديث الصفات، والله أعلم.\n\nترجمة الأبواب التي أولها صاد ولم ترد في حرف الصاد\n\n(الصلاة على النبيِّ - ﷺ -) في كتاب الدعاء، من حرف الدال.\n(الصُّوَر) في كتاب الزينة، من حرف الزاي.\n(الصراط) في كتاب القيامة، من حرف القاف.\n_________\n(١) رقم (٤٧٢٨) في السنة، باب في الجهمية، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٤٧٢٨) قال: حدثنا علي بن نصر ومحمد بن يونس النسائي المعنى، قالا: حدثنا عبد الله بن يزيد المقرئ. قال: حدثنا حرملة يعني ابن عمران، قال: حدثني أبو يونس، سليم بن جبير، مولى أبي هريرة فذكره.","vol":"7","page":53},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1025>حرف الضاد</span>، وفيه كتابان: كتاب الضِّيافة، وكتاب الضَّمان\n<span data-type=\"title\" id=toc-1026>الكتاب الأول: في الضِّيافة</span>\n٥٠٢١ - (د) أبو كريمة - المقدام بن معد يكرب الكندي - ﵁ - قال: قال رسول الله - ﷺ-: «لَيلَةُ الضَّيفِ حَقّ على كل مسلم، فمن أصْبَحَ بفِنائه فهو عليه دَيْن، إن شاء اقْتَضَى، وإن شاء ترك» (١) .\nوفي رواية: أن رسول الله - ﷺ- قال: «أيُّما رَجل أضَافَ قومًا، فأصبح الضَّيْفُ محرومًا، فإنَّ نصره حَقٌّ على كل مسلم حتى يأخذَ بِقِرَى ليلةٍ من زرعه وماله» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القِرَى): نُزُل الضيف، وهو ما يُعَدُّ له ويحضر له من طعام وشراب ونحوه. ⦗٥٦⦘\n(فإن نَصْرَه حقٌّ على كل مسلم) قال: يشبه أن يكون هذا في المضطر الذي لا يجد ما يأكل، ويخاف التلف على نفسه من الجوع، فإن كان بهذه الصفة، كان له أن يأكل من مال أخيه المسلم بقدر حاجته الضرورية وعليه الضمان.\n_________\n(١) رقم (٣٧٥٠) في الأطعمة، باب ما جاء في الضيافة، وإسناده صحيح.\n(٢) رقم (٣٧٥١) في الأطعمة، باب ما جاء في الضيافة، ورواه أيضًا الدارمي ٢ / ٩٨ في الأطعمة، باب في الضيافة، وفي سنده سعيد بن أبي المهاجر، أو سعيد بن المهاجر، وهو مجهول، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، أقول: ولكن للحديث شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/١٣١) قال: حدثنا حجاج. وفي (٤/١٣٣) قال: حدثنا محمد ابن جعفر. وفي (٤/١٣٣) قال: حدثنا عبد الصمد. والدارمي (٢٠٤٣) قال: أخبرنا يزيد بن هارون. وأبو داود (٣٧٥١) قال: حدثنا مسدد، قال: حدثنا يحيى.\nخمستهم - حجاج، ومحمد بن جعفر، وعبد الصمد، ويزيد ويحيى - عن شعبة، قال سمعت أبا الجودي، يحدث عن سعيد بن المهاجر، فذكره\n(*) في رواية أبي داود: سعيد بن أبي المهاجر.","vol":"7","page":55},{"text":"٥٠٢٢ - (خ م د ت) عقبة بن عامر - ﵁ - قال: «قلتُ للنبيِّ - ﷺ-، إنك تَبْعَثُنا، فننزل بقوم فلا يَقْرُوننا، فما ترى؟ فقال لنا [رسول الله - ﷺ-]: إن نَزَلْتُم بقوم فأمَرُوا لكم بما ينبغي للضيف فاقْبَلُوا، فإن لم يفعلوا، فخذوا منهم حق الضيف الذي ينبغي لهم» .\nأخرجه البخاري ومسلم وأبو داود.\nوفي رواية الترمذي قال: قلتُ: يا رسول الله، إنا نَمُرُّ بقوم فلا يُضَيِّفونا، ولا [هم] يُؤَدُّونَ ما لنا عليهم من الحق، ولا نحن نأخُذُ منهم؟ فقال رسول اللهﷺ-: «إنْ أبَوْا إلا أنْ تأخُذُوا منهم كُرهًا فخُذُوه» .\nقال الترمذي: وكان عمرُ يأمر بنحو هذا، قال: ومعنى هذا الحديث: أنهم كانوا يخرجون في الغَزْو، فيَمُرُّون بقوم ولا يجدون من الطعام ما يشترون بالثمن، فقال النبي - ﷺ-: «إن أبَوْا [أن يبيعوا] إلا أنْ تأخُذُوا كُرهًا فخُذُوا» هكذا رُوي في بعض الحديث مُفَسَّرًا (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٤٢ في الأدب، باب إكرام الضيف وخدمته إياه بنفسه، وفي المظالم، ⦗٥٧⦘ باب قصاص المظلوم إذا وجد مال ظالمه، ومسلم رقم (١٧٢٧) في اللقطة، باب الضيافة ونحوها، وأبو داود رقم (٣٧٥٢) في الأطعمة، باب ما جاء في الضيافة، والترمذي رقم (١٥٨٩) في السير، باب ما يحل من أموال الذمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٤٩) قال: حدثنا حجاج، قال: أخبرنا ليث، والبخاري (٣/١٧٢) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث. وفي (٨/٣٩) قال: حدثنا قتيبة، قال: حدثنا الليث وفي الأدب المفرد (٧٤٥) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث. ومسلم (٥/١٣٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث (ح) وحدثنا محمد بن رمح، قال: أخبرنا الليث. أبو داود (٣٧٥٢) قال: حدثنا قتيبة بن سعيد قال: حدثنا الليث. وابن ماجة (٣٦٧٦) قال: حدثنا محمد بن رمح، قال: حدثنا أنبأنا الليث، والترمذي (١٥٨٩) قال: حدثنا قتيبة، قال: حدثنا ابن لهيعة.\nكلاهما - ليث، وابن لهيعة، عن يزيد بن أبي حبيب، عن أبي الخير، فذكره.","vol":"7","page":56},{"text":"٥٠٢٣ - (ت) عوف بن مالك - ﵁ - قال: «قلتُ يا رسول الله، الرَّجُل أمُرُّ به فلا يَقْريني، ولا يُضيفني، ثم يَمُرُّ بي أفَأجْزيه؟ قال: لا، بل اقْرِهِ، قال: ورآني رَثَّ الثِّياب، فقال: هل لك من مال؟ قلتُ: من كُلِّ المال قد أعطاني الله: من الإبل، والغنم، قال: فَلْيُرَ عليك» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رثَّ الثياب) الثياب الرَّثة: الخَلقة الرديئة.\n_________\n(١) رقم (٢٠٠٧) في البر والصلة، باب ما جاء في الإحسان والعفو، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٧٣ و٤٧٤، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٧٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٣/٤٧٣) قال:حدثنا محمد بن جعفر. قال:حدثنا شعبة. (٣/٤٧٣) . قال: حدثنا وكيع،قال: حدثنا أبي. وإسرائيل. وفي (٣/٤٧٣) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (٤/١٣٧) قال: حدثنا يزيد، قال: أخبرنا شريك بن عبد الله. وفي (٤/١٣٧) قال:حدثنا أسود بن عامر،قال:حدثنا شريك. وفي (٤/١٣٧) قال: حدثنا أبو أحمد، قال: حدثنا سفيان. وأبو داود (٤٠٦٣) قال: حدثنا النفيلي،قال: حدثنا زهير. والترمذي (٢٠٠٦) قال:حدثنا بندار، وأحمد بن منيع، ومحمود بن غيلان قالوا: حدثنا أبو أحمد الزبيري، عن سفيان. والنسائي (٨ /١٨٠) قال: أخبرنا أبو كريب محمد بن العلاء، قال: حدثنا أبو بكر بن عياس. وفي (٨/١٨١) قال: أخبرنا أحمد بن سليمان، قال:حدثنا أبو نعيم، قال: حدثنا زهير. وفي (٨/١٩٦) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا محمد بن يزيد، قال: حدثنا إسماعيل بن أبي خالد.\nتسعتهم - معمر، وشعبة، والجراح بن مليح، والد وكيع، وإسرائيل، وشريك، وسفيان، وزهير، وأبو بكر بن عياش، وإسماعيل بن أبي خالد - عن أبي إسحاق،عن أبي الأحوص، فذكره.\n(*) اللفظ لعفان عن شعبة، عند أحمد (٣/٤٧٣) .\n(*) وأخرجه أحمد (٣/٤٧٣) قال: حدثنا بهز بن أسد. قال:حدثنا حماد بن سلمة. قال: أخبرنا عبد الملك بن عمير، عن أبي الأحوص، أن أباه أتى النبي -ﷺ-....فذكر نحوه مختصرا (مرسل) .\nقلت: وقع في الأصل (عوف بن مالك -﵁-)، إنما هو عن أبيه.","vol":"7","page":57},{"text":"٥٠٢٤ - (د) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «الضِّيَافَةُ ثَلاَثَةُ أيام، فما سِوَى ذلك فهو صدقة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٤٩) في الأطعمة، باب ما جاء في الضيافة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٨٨) قال: حدثنا سويد بن عمرو. قال: حدثنا أبان قال: حدثنا يحيى. وفي (٢/٤٣١) قال: حدثنا يحيى، عن محمد بن عمرو، والبخاري في الأدب المفرد (٧٤٢) قال: حدثنا موسى ابن إسماعيل بن قال: حدثنا أبان بن يزيد قال: حدثنا يحيى، هو ابن أبي كثير.\nكلاهما - يحيى بن أبي كثير، ومحمد بن عمرو - عن أبي سلمة، فذكره.\n-واللفظ المذكور، رواه أبو صالح عنه: أخرجه أحمد (٢/٣٥٤) قال:حدثنا حسن بن موسى. وأبو داود (٣٧٤٩) قال: حدثنا موسى بن إسماعيل ومحمد بن محبوب.\nثلاثتهم - حسن، وموسى، ومحمد - عن حماد بن سلمة، عن عاصم بن بهدلة، عن أبي صالح، فذكره.","vol":"7","page":57},{"text":"٥٠٢٥ - (خ م ط ت د) أبو شريح العدوي -[ويقال له: الخزاعي والكعبي]-﵁ - قال: «سَمِعَتْ أُذُنَايَ، وأبْصَرَتْ عَيْنَايَ، ووَعَاهُ قَلْبي، حين تكلَّم به رسول الله - ﷺ-، فقال: مَنْ كان يؤمِنُ بالله واليوم الآخر فَلْيُكْرِمْ ضَيفَهُ جَائِزَتَه، قالوا: وما جَائِزَتُه يا رسول الله؟ ⦗٥٨⦘ قال: يومُهُ ولَيْلَتُهُ، والضِّيَافَةُ ثلاثةُ أيام، فما كان وراءَ ذلك فهو صدقة عليه وقال: ومن كان يُؤمن بالله واليوم الآخر فَلْيَقُل خيرًا أو لِيَصْمُتْ» .\nزاد في رواية: «ولا يَحِلُّ لرجل مسلم أن يُقيمَ عند أخيه حتى يُؤثِمَه، قالوا: يا رسول الله، وكيف يُؤثِمُهُ؟ قال: يُقيمُ عنده ولا شيءَ له يَقْرِيه به» .\nوفي رواية: أنَّ النبي - ﷺ- قال: «من كان يؤمن بالله واليوم الآخر فَلْيُحْسِنْ إلى جاره، ومن كان يؤمن بالله واليوم الآخر فَلْيُكرم ضَيفَه، ومن كان يؤمن بالله واليوم الآخر فليقل خيرًا أو لِيَسْكتْ» .\nأخرج البخاري ومسلم الأولى، وأخرج مسلم الثانية.\nوفي رواية «الموطأ» قال: «من كان يؤمن بالله واليوم الآخر فليقل خيرًا أو لِيَسْكت، ومن كان يؤمن بالله واليوم الآخر فليُحْسن إلى جاره، ومن كان يؤمن بالله واليوم الآخر فليكرم ضيفه، جائزتُه يوم وليلة، وضِيَافَتُهُ ثلاثة أيام، فما كان بعد ذلك فهو صدقة، ولا يَحِلُّ له أنْ يَثْوِيَ عنده حتى يُحْرِجه» .\nوأخرج الترمذي الأولى إلى قوله: «أو ليصمت» وقال: «أو ليسكت» .\nوله في أخرى، أنَّ النبي - ﷺ- قال: «الضِّيَافَةُ ثلاثة أيام، وجائزتُهُ ⦗٥٩⦘ يوم وليلة، وما أنْفَقَ عليه بعد ذلك فهو صدقة، ولا يحِلُّ له أنْ يَثْوِيَ عنده حتى يُحْرِجَهُ» .\nومعنى قوله: «لا يَثْوِي عنده»: يعني: الضيف، لا يُقيم عنده حتى يشتدَّ على صاحب المنزل، والحرجُ: هو الضِّيق، فقوله: «حتى يُحرجه» أي: حتى يُضَيِّق عليه.\nوفي رواية أبي داود: أن رسول الله - ﷺ- قال: «من كان يؤمن بالله واليوم الآخر فليُكرِم ضيفَه، جائزتُه يوم وليلة، والضِّيَافَةُ ثلاثةُ أيام، وما بعد ذلك فهو صدقة، ولا يحلُّ له أنْ يَثْوِيَ عنده حتى يُحْرِجه» .\nقال أبو داود: سئل مالك عن قول النبي - ﷺ-: «جائزته يوم وليلة»؟ فقال: يُكرمُه ويُتْحِفُهُ، ويحفَظُهُ يومًا وليلة، وثلاثةَ أيام ضِيَافَة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جائزته) الجائزة: العطية، أي: يقري الضيف ثلاثة أيام، ثم يعطي ما يجوز به مسافة يوم وليلة، والجيزة: قدر ما يجوز به المسافر من منهل إلى منهل. قال الخطابي: سئل مالك بن أنس عنه، فقال: يكرمه ويتحفه ويحفظه ⦗٦٠⦘ يومًا وليلة، وثلاثة أيام ضيافة، قال الخطابي: يريد أنه يتكلف له في اليوم الأول مما اتسع له من بِرٍّ وألطاف، ويقدم له في اليوم الثاني ما كان بحضرته، ولا يزيد على عادته، فإذا جاوز الثلاث، فما كان بعد ذلك فهو صدقة ومعروف، إن شاء فعل، وإن شاء ترك، وإنما كره له المقام بعد ذلك لئلا يضيق صدره بمقامه، فتكون الصدقة على وجه المنِّ والأذى.\n(لايثوي) ثوى بالمكان: إذا أقام فيه.\n(يُؤثِمه): يوقعه في الإثم، لأنه إذا أقام أقام عنده، ولم يقْرِه، أثم بذلك.\n_________\n(١) رواه البخاري ١٠ / ٤٤١ في الأدب، باب إكرام الضيف وخدمته، وباب من كان يؤمن بالله واليوم الآخر فلا يؤذ جاره، وفي الرقاق، باب حفظ اللسان، ومسلم رقم (٤٨) في اللقطة، باب الضيافة ونحوها، والموطأ ٢ / ٩٢٩ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وأبو داود رقم (٣٧٤٨) في الأطعمة، باب ما جاء في الضيافة، والترمذي رقم (١٩٦٨) و(١٩٦٩) في البر، باب ما جاء في الضيافة وغاية الضيافة إلى كم هي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٥٧٨) . والحميدي (٥٧٦) قال: حدثنا سفيان، قال: حدثنا ابن عجلان، وأحمد (٤/٣١) قال: حدثنا وكيع. قال: حدثنا عبد الحميد بن جعفر. وفي (٤/٣١) قال: حدثنا حجاج وأبو كامل، قالا: حدثنا ليث يعني ابن سعد، وفي (٦/٣٨٥) قال: حدثنا يحيى بن سعيد قال: حدثنا مالك وفي (٦/٣٨٥) قال: حدثنا محمد بن بكر، قال: حدثنا عبد الحميد، وعبد بن حميد (٤٨٢) قال: أخبرنا محمد بن بكر البرساني قال: حدثنا عبد الحيمد بن جعفر، والدارمي (٢٠٤١) قال: أخبرنا يزيد بن هارون قال: حدثنا محمد بن إسحاق، والبخاري (٨/١٣) وفي الأدب المفرد (٧٤١) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، وفي (٨/٣٩) قال: حدثنا عبد الله بن يوسف أخبرنا قال: أخبرنا مالك، وفي (٨/٣٩)، وفي الأدب المفرد (٧٤٣) قال: حدثنا إسماعيل قال: حدثني مالك وفي (٨/١٢٥) قال: حدثنا أبو الوليد، قال: حدثنا ليث ومسلم (٥/١٣٧)، قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث وفي (٥/١٣٨) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا وكيع، قال: حدثنا عبد الحميد بن جعفر (ح) وحدثنا محمد بن المثنى. قال: حدثنا أبو بكر، يعني الحنفي، قال حدثنا عبد الحميد بن جعفر، وأبو داود (٣٧٤٨)، قال: حدثنا القعنبي، عن مالك، وابن عن ابن عجلان ماجة (٣٦٧٥) قال: حدثنا أبو بكر بن أبي شيبة، قال حدثنا سفيان بن عيينة والترمذي (١٩٦٧) قال: حدثنا قتيبة، قال: حدثنا الليث بن سعد وفي (١٩٦٨)، قال: حدثنا ابن أبي عمر قال: حدثنا سفيان، عن ابن عجلان، والنسائي في الكبرى (تحفة الأشراف: ٩/١٢٠٥٦) عن قتيبة، عن ليث (ح) وعن علي بن شعيب، عن معن بن عيسى، عن مالك (ح)، وعن الحارث بن مسكين، عن ابن القاسم، عن مالك (ح) وعن محمد بن منصور، عن سفيان، عن ابن عجلان.\nخمستهم - مالك، ومحمد بن عجلان، وعبد الحميد بن جعفر، وليث بن سعد، ومحمد بن إسحاق - عن سعيد بن أبي سعيد المقبري، فذكره.\n(*) الروايات مطوله ومختصرة، وأثبتنا رواية مالك في الموطأ.\nوعن نافع بن جبير، عن أبي شريح الخزاعي، أن النبي -ﷺ- قال:\n«من كان يومن بالله واليوم الآخر فليحسن إلى جاره، ومن كان يؤمن بالله واليوم الآخر فليكرم ضيفه، ومن كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليسكت» .\nأخرجه الحميدي (٥٧٥) قال: حدثنا سفيان، وأحمد (٤ / ٣١) قال: حدثنا روح بن عبادة، قال: أخبرنا زكريا بن إسحاق وفي (٦/٣٨٤) قال: حدثنا سفيان والدارمي (٢٠٤٢) قال: أخبرنا عثمان بن محمد، قال: حدثنا سفيان بن عيينة، والبخاري في الأدب المفرد (١٠٢) قال: حدثنا صدقة قال: أخبرنا ابن عيينة ومسلم (١/٥٠) قال: حدثنا زهير بن حرب ومحمد بن عبد الله بن نمير جميعا عن ابن عيينة، وابن ماجه (٣٦٧٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة، «والنسائي» في الكبرى (تحفة الأشراف) (٩/١٢٠٥٦) عن عبيد الله بن سعيد، عن سفيان.\nكلاهما - سفيان بن عيينة، وزكريا بن إسحاق -عن عمرو بن دينار، عن نافع بن جبير بن مطعم فذكره. وعن المقبري عن أبي شريح الكعبي أن رسول الله -ﷺ- قال: «والله لا يؤمن، والله لا يؤمن، والله لا يؤمن. قالوا: وما ذاك يا رسول الله؟ قال: الجار لا يأمن جاره بوائقه قالوا: يا رسول الله، وما بوائقه؟ قال: شره» .\nأخرجه أحمد (٤/٣١) قال: حدثنا حجاج، وفي (٦/٣٨٥)، قال: حدثنا يزيد بن هارون. والبخاري ٨٠/١٢) قال: حدثنا عاصم بن علي.\nثلاثتهم - حجاج، ويزيد بن هارون، وعاصم بن علي - عن ابن أبي ذئب، عن سعيد المقبري. فذكره","vol":"7","page":57},{"text":"<span data-type=\"title\" id=toc-1027>الكتاب الثاني: في الضَّمان</span>\n٥٠٢٦ - (د) عبد الله بن عباس - ﵄ - قال: «إنَّ رجلًا لَزِمَ غريمًا له بعشرة دنانير، فقال: ما أُفَارِقُك حتى تَقْضِيَ أو تأتيَ بحميل، فتحمَّل بها رسول الله - ﷺ-، فأتاه بها من وجه غير مرضيّ، فقضاها رسول الله - ﷺ- عنه، وقال: الحميلُ غارِم» .\nوفي رواية: فتحمَّل بها رسول الله - ﷺ-، فأتاه بها، فقال له رسول الله - ﷺ-: «من أين أصَبْتَ هذا الذَّهَبَ؟ فقال: من مَعْدِن، فقال: لا حاجةَ لنا فيه، ليس فيها خَيْر، فقضاها عنه رسول الله - ﷺ-» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بحمِيل) الحميل: الكفيل والضامن.\n\nتمَّ حرف الضَّاد، والحمد لله وحده\nذكر الضَّحايا في كتاب الحج، من حرف الحاء\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواهما أبو داود في حديث واحد برقم (٣٣٢٨) في البيوع، باب في استخراج المعادن، وابن ماجة رقم (٢٤٠٦) في الصدقات، باب الكفالة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه عبد بن حميد (٥٩٦) قال: حدثني القعنبي، وأبو داود (٣٣٢٨) قال:حدثنا عبد الله بن مسلمة القعنبي، وابن ماجة (٢٤٠٦) قال: حدثنا محمد بن الصباح.\nكلاهما - القعنبي، ومحمد بن الصباح - قالا: حدثنا عبد العزيز بن محمد الدراوردي، عن عمرو بن أبي عمرو عن عكرمة، فذكره.","vol":"7","page":61},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1028>حرف الطاء</span>، ويشتمل على خمسة كتب: كتاب الطهارة، كتاب الطعام، كتاب الطّبِ والرُّقَى، كتاب الطَّلاق، كتاب الطِّيَرَة والعَدْوَى\n<span data-type=\"title\" id=toc-1029>الكتاب الأول: في الطهارة</span>، ويشتمل على سبعة أبواب\n<span data-type=\"title\" id=toc-1030>الباب الأول: في المياه</span>، وهي تسعة أنواع\n<span data-type=\"title\" id=toc-1031>[النوع] الأول: ماء البحر</span>\n٥٠٢٧ - (ط ت د س) أبو هريرة - ﵁ - قال: جاء رجل إلى رسول الله - ﷺ-، فقال: يا رسول الله، إنا نَرْكَبُ البحرَ، ومَعَنَا القليلُ من الماءِ، فإن توضَّأنَا به عَطِشنا، أفنتوضأ من ماءِ البحرِ؟ فقال رسول الله - ﷺ-: «هو الطَّهُورُ ماؤه، الحِلُّ مَيْتَتُه» أخرجه «الموطأ» والترمذي وأبو داود والنسائي (١) . ⦗٦٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطهورة ماؤه): الماء الطاهر: ليس بنجس، وقد يكون مطهِّرًا كالماء المطلق، وغير مُطهِّر كالماء المستعمل في طهارة الحدث، فأما الطَّهُور فهو الطاهر المطهِّر، فإذا لم يكن مطهِّرًا، فليس بطهور، و«فَعُول» من أبنية المبالغة، فكأنَّ هذا الماء قد انتهى في طهارته إلى الغاية.\n_________\n(١) رواه الموطأ ١ / ٢٢ في الطهارة، باب الطهور للوضوء، وأبو داود رقم (٨٣) في الطهارة، باب الوضوء بماء البحر، والترمذي رقم (٦٩) في الطهارة، باب ما جاء في ماء البحر أنه طهور، والنسائي ١ / ١٧٦ في المياه، باب الوضوء بماء البحر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه مالك في الموطأ (٤٠)، وأحمد (٢/٢٣٧) و(٣٩٣) قال: حدثنا عبد الرحمن بن مهدي وفي (٢/٣٦١) قال: حدثنا أبو سلمة، والدارمي (٧٣٥ و٢٠١٧) قال: أخبرنا محمد بن المبارك وأبو داود (٨٣) قال: حدثنا عبد الله بن سلمة، وابن ماجة (٣٨٦) و(٣٢٤٦) قال: حدثنا هشام بن عمار، والترمذي (٦٩) قال: حدثنا قتيبة (ح) وحدثنا الأنصاري إسحاق بن موسى، قال حدثنا معن، والنسائي (١/٥٠و ١٧٦)، وفي الكبرى (٥٨) قال: أخبرنا قتيبة وفي (٧/٢٠٧) قال: أخبرنا إسحاق بن منصور، قال: حدثنا عبد الرحمن، وابن خزيمة (١١١) قال: حدثنا يونس بن عبد الأعلى الصدفي، قال: أخبرنا عبد الله بن وهب.\nثمانيتهم - عبد الرحمن بن مهدي، وأبو سليمة الخزاعي، ومحمد بن المبارك، وعبد الله بن مسلمة، وهشام ابن عمار، وقتيبة، ومعن، وعبد الله بن وهب - عن مالك بن أنس، عن صفوان بن سليم، عن سعيد بن سلمة من آل ابن الأرزق، عن المغيرة بن أبي بردة، وهو من بني عبد الدار، فذكره.\n(*) أخرجه أحمد (٢/٣٧٨) قال: حدثنا قتيبة بن سعيد، عن ليث، عن الجلاح أبي كثير، عن المغيرة ابن أبي بردة، عن أبي هريرة، فذكره.\n(*) وأخرجه الدارمي (٧٣٤) قال: أخبرنا الحسن بن أحمد الحراني قال: حدثنا محمد بن سلمة، عن محمد بن إسحاق، عن يزيد بن أبي حبيب، عن الجلاح، عن عبد الله بن سعيد المخزومي، عن المغيرة ابن أبي برده، عن أبيه، عن أبي هريرة فذكر نحوه، وزاد فيه عن أبيه.\n(*) وأخرجه أحمد (٢/٣٩٢) قال: حدثنا حسين قال: حدثنا أبو أويس قال: حدثنا صفوان بن سليم مولى حميد بن عبد الرحمن بن عوف، عن سعيد بن سلمة بن الأرزق المخزومي، عن أبي بردة بن عبد الله أحد بني عبد الدار بن قصي، عن أبي هريرة، فذكر نحوه.","vol":"7","page":62},{"text":"<span data-type=\"title\" id=toc-1032>[النوع] الثاني: ماء البئر</span>\n٥٠٢٨ - (د ت س) أبو سعيد الخدري - ﵁ - قال: قيل: يا رسول الله، إنه يُستَقَى لك من بئر بُضاعة، وهي بئر تُلْقَى فيها لحوم الكلاب، وخِرَقُ المحائِضِ، وعَذِرُ الناس؟ فقال رسول الله - ﷺ-: «إن الماءَ طهور لا يُنَجِّسُه شيء» .\nوفي رواية قال: «قيل: يا رسول الله، أنتوضأُ من بئر بُضاعَةَ، وهي يُطْرَح فيها الحِيَضُ (١)، ولحم الكلاب والنَّتْنُ؟ فقال رسول الله - ﷺ-: «الماء طهُور لا يُنَجِّسه شيء» .\nأخرجه أبو داود، وقال: سمعت قتيبة بن سعيد قال: سألتُ قَيِّمَ بئر بضَاعة عن عمقها؟ فقال: أكثر ما يكون الماء فيها إلى العَانَة، قلت: فإذا ⦗٦٤⦘ نقص؟ قال: دُون العورة» قال أبو داود: قَدَّرتُ بئر بضاعة بردائي - مَدَدتُهُ عليها، ثُمَّ ذَرَعْتُهُ - فإذا عرضُها: ستَّةُ أذْرُع، وسألتُ الذي فتح لي باب البُستان فأدخلني إليه: هل غُيِّرَ بناؤها عما كانت عليه؟ فقال: لا، ورأيت فيها ماء مُتَغَيِّر اللون.\nوأخرج الترمذي والنسائي الرواية الثانية (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عذر) العذرة: الغائط، والعذرُ جنس لها، وجمعها: العذرات.\n_________\n(١) أي الخرق التي يستثفر بها النساء، واحدتها: حيضة، بكسر الحاء.\n(٢) رواه أبو داود رقم (٦٦) في الطهارة، باب ما جاء في بئر بضاعة، والترمذي رقم (٦٦) في الطهارة، باب ما جاء أن الماء لا ينجسه شيء، والنسائي ١ / ١٧٤ في المياه، باب ذكر بئر بضاعة، وحسنه الترمذي، ورواه أيضًا أحمد في \" المسند \" ٣ / ٣١ و٨٦، والدارمي وغيرهم، وهو حديث صحيح بطرقه وشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواه ابن أبي سعيد، عن أبيه: أخرجه أحمد ٠ (٣/١٥) قال: حدثنا عبد الصمد بن عبد الوارث، والنسائي (١/١٧٤) قال: أخبرنا العباس بن عبد العظيم، قال: حدثنا عبد الملك بن عمرو.\nكلاهما- عبد الصمد، عبد الملك - قال: حدثنا عبد العزيز بن مسلم، عن مطرف بن طريف، عن خالد ابن أبي نوف، عن سليط، عن ابن أبي سعيد الخدري، فذكره.\nورواه عبيد الله بن عبد الرحمن بن رافع، عن أبي سعيد.\n١- أخرجه أحمد (٣/٣١)، وأبو داود (٦٦) قال: حدثنا محمد بن العلاء، والحسن بن علي، ومحمد بن سليمان الأنباري، والترمذي (٦٦) قال: حدثنا هناد، والحسن بن علي الخلال، وغير واحد، والنسائي (١/١٧٤) قال: أخبرنا هارون بن عبد الله.\nستتهم - أحمد، وابن العلاء، والحسن، والأنباري، وهناد، هارون بن عبد الله - قالوا: حدثنا أبو أسامة، قال: حدثنا الوليد بن كثير، عن محمد بن كعب.\n٢ - وأخرجه أحمد (٣/٨٦) قال: حدثنا يعقوب، قال: حدثنا أبي، وأبو داود (٦٧) قال: حدثنا أحمد ابن أبي شعيب، وعبد العزيز بن يحيى الحرانيان، قالا: حدثنا محمد بن سلمة.\nكلاهما - إبراهيم بن سعد، والد يعقوب، ومحمد بن سلمة - عن محمد بن إسحاق، عن سليط بن أيوب بن الحكم الأنصاري.\n٣ - وأخرجه أحمد (٣/٨٦) قال: حدثنا يعقوب، قال: حدثنا أبي، عن الوليد بن كثير، قال: حدثني عبد الله بن أبي سلمة.\nثلاثتهم- محمد بن كعب، وسليط وعبد الله بن أبي سلمة - عن عبيد الله بن عبد الرحمن بن رافع الأنصاري، فذكره.\n(*) سماه أبو أسامة مرة (عبيد الله بن عبد الله بن رافع بن خديج) .","vol":"7","page":63},{"text":"<span data-type=\"title\" id=toc-1033>[النوع] الثالث: في القُلَّتَين</span>\n٥٠٢٩ - (د ت س) عبد الله بن عمر - ﵄ - قال: «سمعتُ رسول الله - ﷺ- وهو يُسألُ عن الماء يكون في الفَلاةِ من الأرض وما يَنُوبُهُ من الدَّواب والسِّباع؟ فقال: إذا كان الماءُ قُلَّتَيْن لم يحمل الْخَبَث» أخرجه أبو داود والترمذي.\nوفي أخرى لأبي داود: «فإنه لا يَنجُس» . ⦗٦٥⦘\nوفي رواية النسائي قال: «سئِل رسول الله - ﷺ- عن الماء ...» وذكر الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنُوبه) ناب المكان وانتابه، ينوبه وينتابه: إذا تردَّد إليه مرة بعد مرة، ونَوْبَة بعد نَوْبَة.\n(قُلَّتين) القُلَّة: إناء للعرب كالجرَّة الكبيرة، أو الحُبّ، وهي معروفة بالحجاز وهَجَر، تسع القُلَّة مَزَادة من الماء، وقد قدَّرها الفقهاء مائتين وخمسين رطلًا إلى ثلاثمائة.\n(يَحْمِل الخبث) أي: يدفعه عن نفسه، كما يقال: فلان لا يحمل الضَّيم: إذا كان يأباه ويدفعه عن نفسه.\nقال الخطابي: وقد استدل بهذا الحديث من يرى سُؤر السباع نجسًا لقوله: «وما ينوبه من السِّباع» أي: يطرقه، ويرده، إذ لولا أن شرب السباع منه ينجسه لما كان لسؤالهم عنه ولا لجوابه إياهم بتقدير القُلَّتين معنى.\nوقيل: معنى قوله: «لم يَحْمِل الخَبَث» أي: أنه إذا كان قُلَّتين لم يحتمل ⦗٦٦⦘ أن يكون فيه نجاسة، لأنه ينجس بوقوع الخبث فيه، فيكون على الأول قد قصد أول مقادير المياه التي لا تنجُس بوقوع النجاسة فيها، وهو ما بلغ القُلَّتين فصاعدًا، وعلى الثاني: قصد آخر المياه التي تنجس بوقوع النجاسة فيها، وهو ما انتهى في القِلَّة إلى القُلَّتين، فحينئذ تكون القُلَّتان إذا وقعت فيهما النجاسة نجستين، فإذا زادتا على القُلَّتين احتملتا النجاسة، وهذا هو على خلاف المذهب، فإن من ذهب إلى تحديد الماء بالقُلَّتين، - وهو مذهب الشافعي رحمه الله تعالى - إنما أراد: أنه إذا كان قُلَّتين، ووقعت فيه نجاسة لم تُغَيِّر لونه، ولا طعمه ولا رِيحَه، فإنه لا ينجُس، وأما على التأويل الآخر، فليس مذهبًا له.\n_________\n(١) رواه أبو داود رقم (٦٣) و(٦٤) و(٦٥) في الطهارة، باب ما ينجس الماء، والترمذي رقم (٦٧) في الطهارة، باب رقم (٥٠)، والنسائي ١ / ١٧٥ في المياه، باب التوقيت في الماء، ورواه أيضًا أحمد، والدارمي، وابن ماجة، والشافعي، وابن خزيمة، وابن حبان، والحاكم وصححه ووافقه الذهبي، وهو حديث صحيح، وانظر \" تلخيص الحبير \" ١ / ١٦ - ٢٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح واختلفوا في تعيين مقدار القلتين:\n١- أخرجه أحمد (٢/١٢) (٤٦٠٥) و(٢/٣٨) (٤٩٦١) قال: حدثنا عبدة، قال: حدثنا محمد بن إسحاق. وفي (٢/٢٦) (٤٨٠٣) قال: حدثنا يزيد بن هارون، قال: أخبرنا محمد بن إسحاق. والدارمي (٧٣٧) قال: أخبرنا يزيد بن هارون قال: أخبرنا محمد بن إسحاق. وفي (٧٣٨) قال: حدثنا يحيى بن حسان، قال: حدثني أبو أسامة، عن الوليد بن كثير. وأبو داود (٦٤) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد (ح) وحدثنا أبو كامل. قال: حدثنا يزيد بن زريع -حماد، يزيد - عن محمد ابن إسحاق. وابن ماجة (٥١٧) قال: حدثنا أبو بكر بن خلاد الباهلي، قال حدثنا يزيد بن هارون، قال: أنبأنا محمدبن إسحاق (ح) وحدثنا عمرو بن رافع، قال: حدثنا عبد الله بن المبارك، عن محمد بن إسحاق. والترمذي: (٦٧) قال: حدثنا هناد، قال: حدثنا عبدة، عن محمد بن إسحاق. وابن خزيمة (٩٢) قال: حدثنا محمد بن عبد الله بن المبارك المخرمي، وموسى بن عبد الرحمن المسروقي، وأبو الأزهر، حوثرة بن محمد البصري قالوا: حدثنا أبو أسامة، قال: حدثنا الوليد بن كثير.\nكلاهما - ابن إسحاق، والوليد - عن محمد بن جعفر بن الزبير.\n٢-وأخرجه أحمد (٢/٢٣) (٤٧٥٣) قال: حدثنا وكيع. وفي (٢/١٠٧) (٥٨٥٥) قال: حدثنا عفان. وعبد بن حميد (٨١٨) قال: حدثني أبو الوليد. وأبو داود (٦٥) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٥١٨) قال: حدثنا علي بن محمد، قال: حدثناوكيع.\nأربعتهم- وكيع، وعفان، وأبو الوليد، وموسى - قالوا: حدثناحماد - هو ابن سلمة -، قال: أخبرنا عاصم بن المنذر.\nكلاهما - ابن جعفر وعاصم - عن عبيد الله بن عبد الله بن عمر. فذكره.","vol":"7","page":64},{"text":"<span data-type=\"title\" id=toc-1034>[النوع] الرابع: في الماء الدائم</span>\n٥٠٣٠ - (خ م ت س د) أبو هريرة - ﵁ -: أنه سمع رسول الله - ﷺ- يقول: «نحن الآخِرُون السَّابِقُونَ، وقال: لا يَبُولَنَّ أحدُكم في الماء الدائم الذي لا يجري، ثم يَغْتَسلُ فيه» .\nوفي رواية مثله، ولم يذكر: «نحن الآخرون السابقون» أخرجه البخاري ومسلم.\nوفي رواية الترمذي والنسائي: «لا يَبُولَنَّ أحَدُكُمْ في الماءِ الدائم، ثم يتوضأُ منه» . ⦗٦٧⦘\nوفي رواية أبي داود والنسائي مثل الترمذي، وقال: «ثم يغتسلُ منه» .\nوفي أخرى له (١) «لا يبولَنّ أحدُكم في الماءِ الدائمِ، ولا يغتسلْ فيه من الجنابة» . وللنسائي «الماء الراكد» .\nوله «لا يبولَنَّ أحدُكم في الماء الدائمِ، ثم يغتسلُ منه أو يتوضأُ» .\nوله «أنه نهى أن يُبالَ في الماء الدائم، ثم يُغتسل فيه من جنابة» .\nوأخرج الرواية الثانية (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الماء الدائم): الواقف الساكن الذي لا يجري، لأنه قد دام في مكانه وثَبَت.\n(الجَنابة) معروفة، يقال: أَجْنبَ الرجل يُجْنِب، وجَنُبَ يجنُب، فهو جُنب، ويقال للواحد، والاثنين والجمع والمذكر والمؤنث بلفظ واحد، وأصل الجنابة: البُعد، وإنما قيل لمن خرج منه المني، أو جامع ولم ينزل: جنب، لأنه نُهي أن يقرب الصلاة ومواضعها، ما لم يطهر، فتجنَّبها، وأجنب ⦗٦٨⦘ عنها، أي: بعد عنها، وقيل: لمجانبته الناس وبُعده منهم حتى يغتسل، والأول أحسن.\n_________\n(١) أي: لأبي داود.\n(٢) رواه البخاري ١ / ٢٩٨ و٢٩٩ في الوضوء، باب البول في الماء الدائم، ومسلم رقم (٢٨٢) في الطهارة، باب النهي عن البول في الماء الراكد، وأبو داود رقم (٦٩) و(٧٠) في الطهارة، باب البول في الماء الراكد، والترمذي رقم (٦٨) في الطهارة، باب ما جاء في كراهية البول في الماء الراكد، والنسائي ١ / ٤٩ في الطهارة، باب الماء الدائم، وفي الغسل، باب ذكر نهي الجنب عن الاغتسال في الماء الدائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي عثمان، عن أبي هريرة، أن رسول الله -ﷺ- قال: «لا يبولن أحدكم في الماء الدائم، ثم يغتسل منه» .\nأخرجه الحميدي (٩٦٩) قال: حدثنا سفيان. وأحمد (٢/٣٩٤) قال: حدثنا أبو أحمد، قال حدثنا سفيان، وفي (٢/٤٦٤) قال: حدثنا عبد الله بن الوليد ومؤمل قالا: حدثنا سفيان. والنسائي (١/١٢٥، ١٩٧) وفي (الكبرى) (٢١٨) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ. قال: حدثنا سفيان. وابن خزيمة. (٦٦) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان.\nكلاهما - سفيان بن عيينة، والثوري - عن أبي الزناد، قال: أخبرني موسى بن أبي عثمان عن أبيه فذكره.\nوعن همام بن منبه، عن أبي هريرة، عن النبي -ﷺ- قال: «لا يبولن الرجل في الماء الدائم، ثم يغتسل منه أو يتوضأ» أخرجه أحمد (٢/٣١٦) قال: حدثنا عبد الرزاق بن همام. ومسلم (١/١٦٢) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق. والترمذي (٦٨) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق. والنسائي (١/١٩٧) قال: أخبرنا محمد بن حاتم، قال: حدثنا حبان، قال: حدثنا عبد الله.\nكلاهما - عبد الرزاق، وعبد الله بن المبارك - عن معمر، عن همام بن منبه، فذكره.\nوعن محمد بن سيرين، عن أبي هريرة، عن النبي -ﷺ- قال: «لا يبولن أحدكم في الماء الدائم، ثم يغتسل منه» .\nأخرجه الحميدي (٩٧٠) قال: حدثنا سفيان. قال: حدثنا أيوب. وأحمد (٢/٢٦٥) قال: حدثنا عبد الرزاق: قال: حدثنا معمر، عن أيوب. وفي (٢/٣٦٢) قال عبد الله بن أحمد: حدثني أبي، قال: حدثنا رجل قد سماه، وهو عبد الله بن يزيد، قال: حدثنا هشام، والدارمي (٧٣٦) قال: أخبرنا أحمد بن ابن حرب، قال: حدثنا جرير، عن هشام. وأبو داود (٦٩) قال: حدثنا أحمد ابن يونس. قال: حدثنا زائدة في حديث هشام، والنسائي (١/٤٩) وفي الكبرى (٥٧) قال: أخبرنا يعقوب بن إبراهيم قال: حدثنا إسماعيل، عن يحيى بن عتيق، وابن خزيمة (٦٦) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان هو ابن عيينة، عن أيوب السختياني.\nثلاثتهم- أيوب، وهشام بن حسان، ويحيى بن عتيق - عن محمد بن سيرين، فذكره.\n(*) وأخرجه النسائي (١/١٩٧) قال: أخبرنا قتيبة، قال: حدثنا سفيان، عن أيوب، عن ابن سيرين، عن أبي هريرة به موقوفا، قال سفيان: قالوا لهشام يعني ابن حسان: إن أيوب إنما ينتهي بهذا لحديث إلى أبي هريرة فقال: إن أيوب لواستطاع أن لا يرفع حديثا لم يرفعه.\n(*) قال أبو عبد الرحمن النسائى: كان يعقوب لا يحدث بهذا الحديث إلا بدينار.\nوعن عبد الرحمن بن هرمز الأعرج، أنه سمع أبا هريرة، أنه سمع رسول الله -ﷺ- يقول: «لا يبولن أحدكم في الماء الدائم الذي لا يجري ثم يغتسل فيه» .\nأخرجه البخاري (١/٦٨) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب،. والنسائي (١/١٩٧) قال: أخبرنا أحمد بن صالح البغدادي قال: حدثنا يحيى بن محمد، قال: حدثني ابن عجلان. وابن خزيمة (٦٦) قال: حدثنا سعيد ابن عبد الرحمن المخزومي، قال: حدثنا سفيان، هو ابن عيينة.\nثلاثتهم - شعيب، وسفيان، ومحمد بن عجلان - عن أبي الزناد أن عبد الرحمن بن هرمز الأعرج حدثه، فذكره.\n(*) رواية محمد بن عجلان: «أن رسول الله -ﷺ- نهى أن يبال في الماء الدائم، ثم يغتسل فيه من الجنابة» .\nوعن محمد بن سيرين وخلاس، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «لا يبولن أحدكم في الماء الدائم ثم يتوضأ منه»\nأخرجه أحمد (٢/٤٩٢ و٥٢٩) قال: حدثنا روح. قال: حدثنا عوف، عن محمد بن سيرين وخلاس، فذكراه.\n(*) أخرجه أحمد (٢/٢٥٩) قال: حدثنا عبد الواحد. وفي (٢/٤٩٢) قال: حدثنا محمد بن جعفر النسائي (١/٤٩) . وفي الكبرى (٥٥) قال: أخبرنا إسحاق بن إبراهيم. قال: أعيسى بن يونس.\nثلاثتهم - عبد الواحد، ومحمد بن جعفر، وعيسى - عن عون، عن محمد بن سيرين، عن أبي هريرة، فذكره. ليس فيه - خلاس -.\n(*) وأخرجه أحمد (٢/٢٥٩) قال: حدثنا عبد الواحد. والنسائي (١/٤٩) وفي الكبرى (٥٦) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا عيسى بن يونس.\nكلاهما - عبد الواحد، وعيسى - عن عوف، عن خلاس، عن أبي هريرة فذكره، ليس فيه - محمد بن سيرين.\nوعن عجلان، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «لا يبولن أحدكم في الماء الدائم، ولا يغتسل فيه من الجنابة» .\nأخرجه أحمد (٢/٤٣٣) قال: حدثنا يحيى. وأبو داود (٧٠) قال: حدثنا مسدد. قال: حدثنا يحيى. وابن ماجة (٣٤٤) قال: حدثنا أبوبكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر.\nكلاهما - يحيى القطان، وأبو خالد الأحمر - عن محمد بن عجلان، قال: سمعت أبي يحدث فذكره.\nوعن حميد بن عبد الرحمن الحميري، عن أبو هريرة، قال: قال رسول الله -ﷺ-، أو قال أبو القاسم -ﷺ-: «لا يبولن أحدكم في الماء الدائم. ثم يغتسل منه» .\nأخرجه (٢/٣٤٦) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن داود بن بدب الله الأودي، عن حميد ابن عبد الرحمن الحميري، فذكره.\nوعن أبي مريم، عن أبي هريرة «أن رسول الله -ﷺ- نهى أن يبال في الماء الراكد، ثم يتوضأ منه» .\nأخرجه أحمد (٢/٢٨٨) قال: حدثنا زيد بن حباب. وفي (٢/٥٣٢) قال: حدثنا حماد بن خالد.\nكلاهما - زيد، وحماد- عن معاوية بن صالح، قال سمع أبا مريم، فذكره.\nوعن عطاء بن ميناء، عن أبي هريرة، أن رسول الله -ﷺ- قال: «لا يبولن أحدكم في الماء الدائم. ثم يتوضأ منه أو يشرب» .\nأخرجه ابن خزيمة (٩٤) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا أنس بن عياض، عن الحارث، وهو ابن أبي ذباب، عن عطاء بن ميناء فذكره.","vol":"7","page":66},{"text":"٥٠٣١ - (م س) أبو هريرة - ﵁ -: أن رسول الله - ﷺ- قال: «لا يَغْتَسِلْ أحدُكم في الماء الدائم وهو جُنُب، قالوا: كيف يفعل يا أبا هريرة؟ قال: يتناوله تناولًا» . أخرجه مسلم.\nوأخرجه النسائي إلى قوله: «وهو جُنُب» (١) .\n_________\n(١) رواه مسلم رقم (٢٨٣) في الطهارة، باب النهي عن الاغتسال في الماء الراكد، والنسائي ١ / ١٩٧ في الغسل، باب ذكر نهي الجنب عن الاغتسال في الماء الدائم.","vol":"7","page":68},{"text":"[النوع] الخامس: في سُؤر السِّباع\n٥٠٣٢ - (ط) يحيى بن عبد الرحمن \" أنَّ عمر بن الخطاب - ﵁ - خرج في رَكْب، فيهم عمرو بن العاص، حتى وَرَدُوا حَوْضًا، فقال عَمرو: يا صاحب الحوض، هل تَرِدُ حوضَك السِّباعُ؟ فقال عُمر: يا صاحبَ الحَوْض، لا تُخْبِرْنا، فإنا نَرِدُ على السِّباع، وتَرِدُ علينا» . أخرجه «الموطأ» (١) .\nوزاد رزين قال: زاد بعض الرواة في قول عمر - ﵁ -: ⦗٦٩⦘ «وإني سمعتُ رسول الله - ﷺ- يقول: «لها ما أخَذَت في بُطُونها، وما بَقِي فهو لنا طَهُور وشَرَاب» (٢) .\n_________\n(١) ١ / ٢٣ و٢٤ في الطهارة، باب الطهور للوضوء، وإسناده منقطع، فإن يحيى بن عبد الرحمن لم يدرك عمر ﵁، ولكن للحديث شواهد بمعناه يرتقي بها، منها الرواية التي بعده.\n(٢) رواه أيضًا بمعناه ابن ماجة من حديث أبي سعيد الخدري ﵁، ولفظه: عن أبي سعيد الخدري أن النبي ﷺ سئل عن الحياض التي بين مكة والمدينة، تردها السباع والكلاب والحمر، وعن الطهارة منها؟ فقال: لها ما حملت في بطونها، ولنا ما غبر طهور، وفي إسناده عبد الرحمن بن زيد بن أسلم، وهو ضعيف، ولكن للحديث شواهد بمعناه أيضًا يرتقي بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٤٢) عن يحيى بن سعيد بن محمد وعن إبراهيم بن الحارث التيمي عن يحيى بن عبد الرحمن بن حاطب، فذكره.\nقلت: وزيادة رزين، عزاها الحافظ الزرقاني في شرح الموطأ (١/٨٣) لعبد الرزاق.","vol":"7","page":68},{"text":"<span data-type=\"title\" id=toc-1036>[النوع] السادس: في فاضل الطهور</span>\n<span data-type=\"title\" id=toc-1037>النهي عنه</span>\n٥٠٣٣ - (ت د) الحكم بن عمرو - الغفاري -: «أن النبي - ﷺ- نهى أن يتوضأ الرَّجُلُ بفَضْلِ طَهُورِ المرأة» أخرجه الترمذي وأبو داود.\nوزاد الترمذي في رواية «أو قال: بسُؤْرِها» (١) .\n_________\n(١) رواه أبو داود رقم (٨٢) في الطهارة، باب النهي عن الوضوء بفضل وضوء المرأة، والترمذي رقم (٦٤) في الطهارة، باب ما جاء في كراهية فضل طهور المرأة، وإسناده حسن، وقد حسنه الترمذي، وصححه ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/٢١٣) قال:حدثنا وهب بن جرير. وفي (٤/٢١٣) أيضا قال: حدثنا عبد الصمد. وفي (٥/٦٦) قال: حدثنا سليمان بن داود، أبو داود (٨٢)،وابن ماجة (٣٧٣) قالا:حدثنا محمد بن بشار. قال:حدثنا أبو داود. والترمذي (٦٤) قال: حدثنا محمد بن بشار، ومحمود بن غيلان، قالا: حدثنا أبو داود، والنسائي (١/١٧٩) قال: أخبرنا عمرو بن علي،قال:حدثنا أبو داود.\nثلاتهم - وهب،وعبد الصمد، وأبو داود سليمان بن داود - قالوا: حدثنا شعبة، قال: حدثنا عاصم الأحول، عن أبي حاجب، فذكره.\n(*) وأخرجه أحمد (٥/٦٦) قال: حدثنا محمد بن جعفر. والترمذي (٦٣) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، عن سفيان.\nكلاهما - ابن جعفر، وسفيان - عن سليمان التيمي،عن أبي حاجب،عن رجل من أصحاب النبي -ﷺ- من بني غفار، فذكره.","vol":"7","page":69},{"text":"٥٠٣٤ - (د س) حميد الحميري: قال لَقيتُ رجلًا صَحِبَ النَّبي - ﷺ- أربع سِنينَ، كما صحبه أبو هريرة قال: «نهى رسول الله - ﷺ- أن تَغْتَسِلَ المرأةُ بفَضْلِ الرجل، أو يغتسل الرجل بفَضْلِ المرأة» .\nزاد مُسَدّد: «ولْيَغْتَرِفا جميعًا» .\nأخرجه أبو داود، والنسائي، إلا أنه زاد في أوله «نهى أن يَمْتَشِط أحدُنا ⦗٧٠⦘ كلَّ يوم، أو يَبُولَ في مُغْتَسَلِهِ» وهذه الزيادة قد أخرجها أبو داود وحدها، وقد ذُكرت في باب الاستنجاء (١) .\n_________\n(١) رواه أبو داود رقم (٨١) في الطهارة، باب النهي عن الوضوء بفضل وضوء المرأة، والنسائي ١ / ١٣٠ في الطهارة، باب ذكر النهي عن الاغتسال بفضل الجنب، ورواه أيضًا أحمد في \" المسند \" ٤ / ١١١ و٥ / ٣٦٩، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: تقدم تخريجه.","vol":"7","page":69},{"text":"<span data-type=\"title\" id=toc-1038>جوازه</span>\n٥٠٣٥ - (ت) عبد الله بن عباس - ﵄ - قال: اغْتَسلَ بعضُ أزْوَاجِ النبيِّ - ﷺ- في جَفْنَة، فجاءَ رسول الله - ﷺ- ليتوضَّأ منها - أو يغتسلَ - فقالت: إني كنت جُنُبًا، فقال رسول الله - ﷺ-: «إن الماء لا يُجْنِبُ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إن الماء لا يُجْنِب) يعني: أنه إذا غمس فيه الجُنُب يده لا ينجُس، وحقيقته: أنه لا يصير بمثل هذا الفعل إلى حال يُجْتَنَب، فلا يُستعمل، وأصل الجنابة: البُعد.\n_________\n(١) رقم (٦٥) في الطهارة، باب ما جاء في الرخصة في فضل طهور المرأة، ورواه أيضًا أبو داود رقم (٦٨) في الطهارة، باب الماء لا يجنب، وإسناده صحيح، ورواه الدارمي وابن ماجة، والحاكم ١ / ٢٦٠ وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١-أخرجه أحمد (١/٢٣٥) (٢١٠٠) و(٢١٠١) وفي (١/٣٠٨) (٢٨٠٧) قال: حدثنا وكيع. وفي (١/٢٣٥) (٢١٠٢) قال: حدثنا علي بن إسحاق، قال: حدثنا عبد الله. وفي (١/٢٨٤) (٢٥٦٦) قال: حدثنا عبد الرزاق. وفي (١/٣٠٨) (٢٨٠٦) قال: حدثنا عبد الله بن الوليد. والدارمي (٧٤١) قال: أخبرنا عبد الله. وابن ماجة (٣٧١) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي (١/١٧٣) قال:أخبرنا سويد بن نصر، قال: حدثنا عبد الله بن المبارك. وابن خزيمة (١٠٩) قال: حدثنا أبو موسى ابن محمد بن المثنى،وأحمد بن منيع،قالا: حدثنا أحمد -وهو الزبيري (ح) وحدثنا عتبة بن عبد الله، قال: أخبرنا ابن المبارك. (ح) وحدثنا سليم بن جنادة، قال: حدثنا وكيع\nخمستهم - وكيع،وعبد الله بن الوليد، وعبد الرزاق، ابن المبارك، وأبو أحمد - عن سفيان.\n٢- وأخرجه أحمد (١/٣٣٧) (٣١٢٠) قال: حدثنا حجاج، قال: أخبرنا شريك.\n٣- وأخرجه الدارمي (٧٤٠) قال: أخبرنا يحيى بن حسان، قال: حدثنا يزيد بن عطاء.\n٤- وأخرجه أبو داود (٦٨) قال: حدثنا مسدد، وابن ماجة (٣٧٠) قال: حدثنا أبو بكر بن أبي شيبة.، الترمذي (٦٥) قال: حدثنا قتيبة.\nثلاثتهم - مسدد، وأبو بكر، وقتيبة - قالوا:حدثنا أبو الأحوص.\n٥- وأخرجه ابن خزيمة (٩١) قال: حدثنا أحمد بن المقدام العجلي، محمد بن يحيى القعطي، قالا: حدثنا محمد بن بكر، قال:حدثنا شعبة.\nخمستهم - سفيان، وشريك، ويزيد، وأبو الأحوص، وشعبة- عن سماك بن حرب، عن عكرمة، فذكره.\n(*) في مسند أحمد (١/٣٠٨) (٢٨٠٨) عقب رواية وكيع، عن سفيان قال: عبد الله بن أحمد: قال: أبي في حديثه حدثنا به وكيع في المصنف عن سفيان، عن سماك، عن عكرمة، ثم جعله بعد عن ابن عباس.\nلفظ رواية شريك: «أجنب النبي -ﷺ- وميمونة، فاغتسلت ميمونة في جفنة. وفضلت فضلة، فأراد النبي -ﷺ- أن يغتسل منها، فقالت: يا رسول الله وإني، إني قد اغتسلت منه. فقال يعني النبي -ﷺ-:إن الماء ليست عليه جنابة، أو قال: إن الماء لا ينجس» .\n(*) الروايات مطولة ومختصرة.","vol":"7","page":70},{"text":"٥٠٣٦ - () عائشة - ﵂ - قالت: إنها اغْتَسلت في قَصْعَة ثم ⦗٧١⦘ جاء رسول الله - ﷺ- فاغتسل فيها، فقالت: إني كنتُ جُنُبًا، فقال: «إن الماء لا يُجْنِبُ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول رواه موقوفا مسروق على أم المؤمنين ولفظه. قالت: «كنت اغتسل أنا ورسول الله -ﷺ- من إناء واحد، وإنا لجنبان ولكن الماء لا يجنب» .\nأخرجه أحمد (٦/١٢٩) قال: حدثنا الحكم بن مروان. وفي (٦/١٥٧) قال: حدثنا هاشم.\nكلاهما - الحكم، وهاشم بن القاسم - قالا: حدثنا إسرائيل، عن جابر الجعفي، عن عامر الشعبي، عن مسروق، فذكره.","vol":"7","page":70},{"text":"٥٠٣٧ - (خ م د س) أبو جحيفة - ﵁ - قال: «خرج علينا رسول الله - ﷺ- بالهَاجِرَةِ، فأُتِيَ بوَضَوء فتوضَّأ ونحن بالبَطْحَاء، فَجَعَلَ الناسُ يأخُذُونَ من فَضْل وَضُوئه، فَيَتَمَسَّحون به - وفي رواية: فرأيتُ الناسَ يبْتَدِرُونَ ذلك الوَضُوءَ، مَن أصاب منه شيئًا تمسَّح به، ومن لم يُصِبْ منه أَخذ من بَلَلِ يَدِ صاحبه - ثم رأيتُ بلالًا أخْرج عَنَزَة فرَكَزَها، وخرج رسول الله - ﷺ- في حُلَّة حَمراءَ مُشَمِّرًا، فصلَّى إِلى العَنَزَةِ بالناس ركعتين، ورأيتُ الناسَ والدَّوابَّ يمرُّون بين يدي العَنَزَةِ» .\nوفي أخرى «وقام الناسُ، فجعلوا يأخُذُون يديه يَمْسَحُون بها وُجُوههم، قال: فأخذتُ بيده فوضعتُها على وجهي، فإذا هي أَبْرَدُ من الثّلج، وأطْيَبُ رائحة من المسك» . أخرجه البخاري، ومسلم.\nوفي رواية النسائي قال: «شهدتُ النبيَّ - ﷺ- بالبطحاء، وأخرج بلال فَضْلَ وَضُوئه، فابْتَدَرَهُ الناسُ فَنِلْتُ منه شيئًا، ورَكَزَ له العَنَزَةَ فصلى بالناس، والحُمر والمرأة والكلاب يمرُّون بين يديه» . ⦗٧٢⦘ وأخرج أبو داود منه الفصلَ الأخير، ولم يذكر الماءَ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَضُوء) بفتح الواو: الماء الذي يتوضأ به، وبضم الواو: الفعل نفسه، وهو من الوَضاءة: الحُسْن.\n(عَنَزَة) العَنَزَة: عُكَّازة بقدر نصف الرمح، في رأسها شبه السِّنان من حديد، كانت تُحمَل مع الأمراء.\n_________\n(١) رواه البخاري ١ / ٤٠٨ في الصلاة، باب الصلاة في الثوب الأحمر، وفي الوضوء، باب استعمال فضل الوضوء، وفي سترة المصلي، باب سترة الإمام سترة من خلفه، وباب الصلاة إلى العنزة، وباب السترة بمكة وغيرها، وفي الأذان، باب الأذان للمسافرين إذا كانوا جماعة، وباب هل يتتبع المؤذن فاه هاهنا وهاهنا، وفي الأنبياء، باب صفة النبي ﷺ، وفي اللباس، باب التشمير في الثياب، وباب القبة الحمراء من أدم، ومسلم رقم (٥٠٣) في الصلاة، باب سترة المصلي، والنسائي ١ / ٨٧ في الطهارة، باب الانتفاع بفضل الوضوء، وأبو داود رقم (٦٨٨) في الصلاة، باب ما يستر المصلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":71},{"text":"٥٠٣٨ - (ط) نافع - مولى ابن عمر - ﵃ -: أن ابن عمر كان يقول: «لا بأس أن يُغتسلَ بفَضْل المرأة، ما لم تكن حائضًا أو جُنُبًا» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٥٢ في الطهارة، باب جامع غسل الجنابة، وإسناده صحيح.","vol":"7","page":72},{"text":"<span data-type=\"title\" id=toc-1039>[النوع] السابع: في ماء الوضوء</span>\n٥٠٣٩ - (خ م ت س) جابر بن عبد الله - ﵄ -: قال: «مَرِضْتُ، ⦗٧٣⦘ فأَتاني رسول الله - ﷺ- وأبو بكر يَعُوداني، فَوَجَداني قد أُغْمِيَ عليَّ، فتوضأَ رسول الله - ﷺ-، فَصَبَّ عليَّ وَضُوءَه» . أخرجه النسائي، وهذا طرف من حديث قد أخرجه البخاري، ومسلم، والترمذي، وهو مذكور في كتاب «تفسير القرآن» من حرف التاء (١) .\n_________\n(١) رواه النسائي ١ / ٨٧ في الطهارة، باب الانتفاع بفضل الوضوء، وقد تقدم الحديث برقم (٥٥٨) في كتاب التفسير، وقد رواه البخاري ١ / ٢٢٦ في الوضوء، باب صب النبي ﷺ وضوءه على المغمى عليه، وفي تفسير سورة النساء، باب يوصيكم الله في أولادكم، وفي المرضى باب عيادة المريض راكبًا وماشيًا، وباب وضوء العائد للمريض، وفي الفرائض في فاتحته، وباب ميراث الأخوات والإخوة، وفي الاعتصام، باب ما كان النبي ﷺ يسأل مما لم ينزل عليه الوحي فيقول: لا أدري، أو لم يجب حتى ينزل الوحي، ومسلم رقم (١٦١٦) في الفرائض، باب ميراث الكلالة، والترمذي رقم (٢٠٩٨) في الفرائض، باب ميراث الأخوات، وفي التفسير، باب ومن سورة النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٢٩) . وأحمد (٣/٣٠٧) . والبخاري (٧/١٥٠) وفي الأدب المفرد (٥١١) قال: حدثنا عبد الله بن محمد. وفي (٨/١٨٤) قال: حدثنا قتيبة بن سعيد. وفي (٩/١٢٤) قال: حدثنا علي بن عبد الله. ومسلم (٥/٦٠) قال: حدثنا عمرو بن محمد بن بكير الناقد. وأبو داود (٢٨٨٦) قال: حدثنا أحمد بن حنبل، وابن ماجة (١٤٣٦) قال: حدثنا محمد بن عبد الأعلى الصنعاني. وفي (٢٧٢٨) قال: حدثنا هشام بن عمار. والترمذي (٢٠٩٧) و(٣٠١٥) قال: حدثنا الفضل بن الصباح البغدادي، وفي (٣٠١٥) أيضا قال: حدثنا عبد بن حميد، قال: حدثنا يحيى بن آدم. والنسائي (١/٨٧) . وفي الكبرى (٧١) قال: أخبرنا محمد بن منصور. وفي الكبرى أيضا (تحفة الأشراف) (٣٠٢٨) عن قتيبة. وابن خزيمة (١٠٦) قال: حدثنا عبد الجبار بن العلاء.\nجميعهم - الحميدي، وأحمد، وعبد الله بن محمد، وقتيبة بن سعيد، وعلي بن عبد الله، وعمرو الناقد، ومحمد بن عبد الأعلى، وهشام بن عمار، والفضل بن الصباح، ويحيى بن آدم، ومحمد بن ممنصور، وعبد الجبار بن العلاء - عن سفيان بن عيينة.\n٢-وأخرحه أحمد (٣/٣٧٣) . والبخاري (٧/١٥٤) قال: حدثنا عمرو بن عباس. ومسلم (٥/٦٠) قال: حدثنا عبيد الله بن عمر القواريري. وأبو داود (٣٠٩٦) قال: حدثنا أحمد بن حنبل. والترمذي (٣٨٥١) . في الشمائل (٣٣٨) قال: حدثنا محمد بن بشار، والنسائي في الكبرى (تحفة الأشراف) (٣٠٢١) عن عمرو بن علي.\nخمستهم- أحمد، وعمرو بن عباس، والقواريري، ومحمد بن بشار وعمرو بن علي عن عبد الرحمن بن مهدي، قال: حدثنا سفيان الثوري.\n٣-وأخرجه أحمد (٣/٢٩٨) قال: حدثنا محمد بن جعفر، وحجاج. والدارمي (٧٣٩) قال: أخبرنا أبو الوليد الطيالسي وأبو زيد سعيد بن الربيع. والبخاري (١/٦٠) . قال: حدثنا أبو الوليد. وفي (٧/١٥٧) قال: حدثنا محمد بن بشاو قال: حدثنا غندر. وفي (٨/١٩٠) قال: حدثنا عبد الله بن عثمان قال: أخبرنا عبد الله ابن المبارك. ومسلم (٥/٦٠) قال: حدثني محمد بن حاتم، قال: حدثنا بهز. وفي (٥/٦١) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا النضر بن شميل، وأبو عامر العقدي (ح) وحدثنا محمد بن المثنى، قال: حدثنا وهب بن جرير. والنسائي في الكبرى تحفة الأشراف (٣٠٤٣) عن محمد بن عبد الأعلى، عن خالد بن الحارث.\nعشرتهم - محمد بن جعفر، وحجاج، والطيالسي، وسعيد بن الربيع، وابن المبارك، وبهز، وابن شميل، والعقدي، ووهب بن جرير، وخالد بن الحارث - عن شعبة.\n٤- وأخرجه البخاري (٦/٥٤) قال: حدثنا إبراهيم بن موسى، قال: حدثنا هشام. ومسلم (٥/٦٠) قال: حدثني محمد بن حاتم بن ميمون قال: حدثنا حجاج بن محمد. والنسائي في الكبرى (تحفة الأشراف) (٣٠٦٠) عن الحسن بن محمد الزعفراني، عن حجاج بن محمد.\nكلاهما - هشام، وحجاج - عن ابن جريج.\n٥- وأخرجه الترمذي (٢٠٩٦) قال: حدثنا عبد بن حميد، قال: حدثنا عبد الرحمن بن سعد، قال: أخبرنا عمرو بن أبي قيس.\nخمستهم -ابن عيينة، والثوري وشعبة، وابن جريج، وعمر وبن أبي قيس - عن محمد بن المنكدر، فذكره.\n(*) حديث محمد بن عبد الأعلى الصنعاني مختصرا على «عادني رسول الله -ﷺ- ماشيا. وأبو بكر، وأنا في بني سلمة» .\n(*) رواية أحمد بن حنبل، وعمرو بن عياش، ومحمد بن بشار، وعمرو بن علي، عن عبد الرحمن بن مهدي، عن سفيان الثوري، مختصرة علي: «جاءني النبي -ﷺ- يعودني ليس براكب بغل ولا برذون» .\n(*) في المطبوع من سنن ابن ماجة (١٤٣٦) - محمد بن عبد الله الصنعاني - والصواب - محمد بن عبد الأعلى الصنعاني - انظر (تحفة الأشراف) (٣٠٢٨) .","vol":"7","page":72},{"text":"<span data-type=\"title\" id=toc-1040>[النوع] الثامن: في اجتماع الرجل والمرأة على الإناء الواحد</span>\n٥٠٤٠ - (خ م س د) عائشة - ﵂ – قالت: «كنتُ أغتسلُ أنا ورسول الله - ﷺ- من إِناء واحد، تَخْتَلِفُ أيدينا فيه من الجنابة» . أخرجه البخاري، ومسلم.\nوللبخاري: قالت: «كنتُ أغتسلُ أنا والنبيُّ - ﷺ- من إِناء واحد من الجنابة» .\nوله في أخرى: قالت: «كان يُوضَعُ لي ولرسول الله - ﷺ- هذا ⦗٧٤⦘ المِرْكَنُ (١) فنشرعُ فيه جميعًا» .\nولمسلم قالتْ: «كنتُ أغتسلُ أنا ورسول الله - ﷺ- من إناء بيني وبينه واحد، فَيُبَادِرُني، حتى أقول: دَعْ لي، دع لي، قال: وهما جُنُبَان» .\nوفي رواية لهما قالت: «كنتُ أغتسلُ أنا والنبيُّ - ﷺ- من إِناء واحد، من قَدَح يُقال له: الفَرَقُ» .\nوفي رواية لهما نحوه، قال سفيان: والفَرَقُ: ثلاثة آصُع.\nوأخرج أبو داود قالت: «كنتُ أغتسلُ أنا ورسول الله - ﷺ- من إِناء واحد، ونحن جُنُبان» . وأخرج الرواية الخامسة.\nوفي رواية النسائي: «أنها كانت تغتسلُ مع رسول الله - ﷺ- في الإناء الواحدِ»، وأخرج الرواية الخامسة.\nوله في أخرى قالت: «كنتُ أغتسلُ أنا ورسول الله - ﷺ- من إناء واحد، يُبَادِرُني، وأُبَادِرُه، يقول: دَعي لي، وأَقول أنا: دَعْ لي» . وأخرج الرواية الأولى.\nوفي رواية لأبي داود قالت: «كان رسول الله - ﷺ- يأخُذ كَفًّا من ماء يَصُبُّ عليَّ الماءَ، [ثم يَأخذ كَفًّا من ماء]، ثم يصُبُّه عليه» تَرْجمَ أبو داود على ⦗٧٥⦘ هذا الحديث باب فيما يفيض بين الرجل والمرأة من الماء (٢) .\nوفي أخرى للنسائي قالت: «لقد رَأيْتُني أغتسلُ أنا والنبيُّ - ﷺ- من هذا، فإِذا تَوْر موضوع مثلُ الصاع، أو دُونَه، فنَشْرعُ فيه جميعًا، فأُفِيضُ على رأسي بيدي ثلاث مرات، وما أنقُضُ لي شعرًا» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفَرَق) بفتح الراء وسكونها: قدح يسع ستة عشر رطلًا.\nقال الجوهري: الفَرْق: مكيال معروف بالمدينة، وهو ستة عشر رِطلًا، وقد يُحَرَّك، وذكر ابن الصَّبَّاغ في «الشَّامل» قال: قال الشافعي: والفَرَق: ثلاثة آصُع، يكون ستة عشر رطلًا، وأما الفَرْق - بالسكون -: فمائة وعشرون رطلًا، وهذا خلاف المنقول في كتب اللغة، ما نقل إلا ما قد ⦗٧٦⦘ حققه، وهو أعرف، فإن هذا مما يتداوله الفقهاء بينهم كثيرًا، وهم أعرف به من غيرهم.\n(ثلاثة آصع) الصَّاع: مكيال يسع أربعة أمداد، والمد: رطل وثلث بالعراقي: أو رطلان، على اختلاف المذهبين (٤) .\n(تَوْر) التَّوْر: إناء صغير.\n_________\n(١) قال المصنف في \" النهاية \" المركن - بكسر الميم وسكون الراء وفتح الكاف - الإجانة التي تغسل فيها الثياب، والميم زائدة، وهي التي تخص الآلات.\n(٢) وفي سند رواية أبي داود هذه رجل مجهول، ولكن يشهد لها معنى الروايات التي قبله.\n(٣) رواه البخاري ١ / ٣١٣ في الغسل، باب غسل الرجل مع امرأته، وباب هل يدخل الجنب يده في الإناء قبل أن يغسلها إذا لم يكن على يده قذر غير الجنابة، ومسلم رقم (٣١٩) و(٣٢١) في الحيض، باب القدر المستحب من الماء في غسل الجنابة، وأبو داود رقم (٧٧) في الطهارة، باب الوضوء بفضل وضوء المرأة، ورقم (٢٣٨) و(٢٥٧) في الطهارة، باب في مقدار الماء الذي يجزئ في الغسل، وباب فيما يفيض بين الرجل والمرأة من الماء، والنسائي ١ / ١٢٧ في الطهارة، باب ذكر القدر الذي يكتفي به الرجل من الماء للغسل، وباب ذكر الدلالة على أنه لا وقت في ذلك، وباب ذكر اغتسال الرجل والمرأة من نسائه من إناء واحد، وباب الرخصة في الاغتسال بفضل الجنب، وفي الغسل، باب ترك المرأة نقض رأسها عند الاغتسال.\n(٤) وهو ملء الكفين الوسط مجتمعين ممدودين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وفي رواية جرير بن حازم عن هشام بن عروة: «كنت أنا ورسول الله -ﷺ- أغتسل من إناء واحد. فأقول: أبق لي. أبق لي ...» .\nوفي رواية همام عن هشام بن عروة: «أنها كانت تغتسل هي ورسول الله -ﷺ- من إناء واحد، يغرف قبلها، تغرف قبله» .\nأخرجه مالك الموطأ صفحة (٥٢) عن ابن شهاب. والحميدي (١٥٩) قال: حدثنا سفيان. قال: حدثنا الزهري. وأحمد (٦/٣٧) قال: حدثنا سفيان، عن الزهري. وفي (٦/١٢٧و١٧٣) قال: حدثنا محمد بن جعفر. قال: حدثنا معمر. قال: أخبرنا الزهري، وفي (٦/١٣٠) قال: حدثنا عفان. قال: حدثنا همام. قال: حدثنا هشام بن عروة. وفي (٦/١٩٢) قال: حدثنا وكيع. قال: حدثنا هشام بن عروة. وفي (٦/١٩٣) قال: حدثنا يحيى، عن هشام. وفي (٦/١٩٣) قال: حدثنا حسين بن محمد. قال: حدثنا جرير، يعني ابن حازم، عن هشام بن عروة. وفي (٦/١٩٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر وابن جريج، عن الزهري. وفي (٦/٢٣٠) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش، عن تميم ابن سلمة (ح) وقال أبو معاوية: حدثنا هشام، عن أبيه. وفي (٦/١٣٢) قال حدثنا ابن نمير. قال: حدثنا هشام. وفي (٦/٢٨١) قال: حدثنا عامر بن صالح. قال: حدثني هشام بن عروة. والدارمي (٧٥٥) قال: أخبرنا محمد بن كثير، عن الأوزاعي، عن الزهري. وفي (٧٥٦) قال: أخبرنا جعفر بن عون، قال: أخبرنا جعفر بن برقان، عن الزهري والبخاري. (١/٧٢) قال: حدثنا آدم بن أبي إياس. قال: حدثنا ابن أبي ذئب عن الزهري. وفي (١/٧٤) قال: حدثنا أبو الوليد. قال: حدثنا شعبة، عن أبي بكر بن حفص. وفي (٩/١٣٠) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الأعلى. قال: حدثنا هشام بن حسان، أن هشام بن عروة حدثه. ومسلم (١/١٧٥) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك، عن ابن شهاب. (ح) وحدثنا قتيبة بن سعيد قال: حدثنا ليث، عن الزهري (ح) وحدثنا ابن رمح، قال: أخبرنا الليث، عن الزهري. (ح) وحدثنا قتيبة بن سعيد وأبو بكر بن أبي شية وعمرو الناقد وزهير بن حرب. قالوا: حدثنا سفيان عن الزهري. وأبو داود (٢٣٨) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك، عن ابن شهاب. وابن ماجة (٣٧٦) قال: حدثنا محمد بن رمح، قال: أخبرنا الليث بن سعيد، عن ابن شهاب (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة، عن الزهري. والنسائي (١/٥٧ و١٢٧، ٧٩١) . وفي الكبري (٧٣و٢٢٤) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث، عن ابن شهاب. وفي (١/١٢٨) قال: أخبرنا سويد بن نصر. قال: حدثنا عبد الله، عن معمر، عن الزهري. (ح) وفي الكبرى (٢٢٨) قال: وأنبأنا إسحاق بن إبراهيم. قال: حدثنا عبد الرزاق. قال: أنبأنا معمر وابن جريج، عن الزهري، وفي (١/١٢٨و ٢٠١) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن هشام بن عروة. وفي (١/١٢٨ و٢٠١) . وفي الكبرى (٢٢٩) قال: أنبأنا قتيبة، عن مالك، عن هشام بن عروة. وابن خزيمة (٢٣٩) قال: حدثنا بندار ومحمد بن والوليد.. قالا: حدثنا عبد الأعلى. قال: حدثنا هشام بن حسان، عن هشام بن عروة.\nأربعتهم - ابن شهاب الزهري، وهشام بن عروة، وتميم بن سلمة، وأبو بكر بن حفص - عن عروة بن الزبير، فذكره.\nوعن رجل. قال: قلت لعائشة: ما كان يقضي عن رسول الله -ﷺ- غسله من الجنابة؟ قال: فدعت بإناء، حرزته صاعا بصاعكم هذا.\nأخرجه أحمد (٦/٢١٦) قال: حدثنا إسماعيل. قال: حدثنا يونس. عن الحسن. قال: قال رجل. فذكره.\nوعن موسى الجهني. قال: جاءوا بعس في رمضان فحزرته ثمانية، أو تسعة، أو عشرة أرطال. فقال مجاهد: حدثتني عائشة، أن رسول الله -ﷺ- كان يغتسل بمثل هذا.\nأخرجه أحمد (٦/٥١) . والنسائي (١/١٢٧) وفي الكبرى (٢٢٣) قال: أخبرنا محمد بن عبيد.\nكلاهما- أحمد، ومحمد بن عبيد - عن يحيى بن زكريا بن أبي زائدة، عن موسى الجهني، فذكره.\nوعن هشام بن عروة، أن عائشة قالت: «كنت أغتسل أنا ورسول الله -ﷺ- في تور من شبه» .\nأخرجه أبو داود (٩٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. قال: أخبرني صاحب لي، عن هشام بن عروة، فذكره.\n(*) أخرجه أبو داود (٩٩) قال: حدثنا محمد بن العلاء، أن إسحاق بن منصور حدثهم، عن حماد بن سلمة، عن رجل، عن هشام، عن أبيه، عن عائشة، ﵂، عن النبي -ﷺ- نحوه. زاد فيه (عن أبيه) .\nوعن معاذة، عن عائشة، قالت: «كنت أغتسل أنا ورسول الله -ﷺ- من إناء بيني وبينه واحد، فيبادرني حتي أقول: دع لي دع لي. قالت: وهما جنبان» .\n(*) في رواية يزيد الرشك زاد في أوله: «إن الماء لا ينجسه شيء» .\nأخرجه الحميدي (١٦٨) قال: حدثنا سفيان. قال: حدثنا عاصم الأحول. وأحمد (٦/٩١) قال: حدثنا هاشم بن القاسم. قال: حدثنا المبارك. قال: حدثني أمي. وفي (٦/١٠٣) قال: حدثنا أبو سعيد وعبد الصمد. قالا: حدثنا ثابت أبو زيد. قال: حدثنا عاصم. وفي (٦/١١٨) قال: حدثنا علي بن إسحاق قال: أخبرنا عبد الله. قال: أخبرنا عاصم. وفي (٦/٢٣) قال: حدثنا بهز وعفان. قالا: حدثنا حماد ابن سلمة. قال: حدثنا قتادة وعاصم الأحول. وفي (٦/١٦١) قال: حدثنا مروان بن معاوية الفزاري. قال: حدثنا عاصم. وفي (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد (ح) وعبد الوهاب، عن سعيد، عن قتادة. وفي (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن عاصم وفي (٦/١٧٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن يزيد الرشك. وفي (٦/٢٣٥) قال: حدثنا يزيد. قال: أخبرنا عاصم. وفي (٦/٢٦٥) قال: حدثنا عبد الوهاب، عن سعيد، عن عاصم الأحول. ومسلم (١/١٧٦) قال: حدثنا يحيى بن يحيى. قال: أخبرنا أبو خيثمة، عن عاصم الأحول. والنسائي (١/١٣٠ ٢٠٢،) قال: أخبرنا محمد بن بشار، عن محمد. قال: حدثنا شعبة، عن عاصم. (ح) وأخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن عاصم. وفي الكبرى (٢٣٤) قال: أخبرنا محمد بن بشار، عن محمد. قال: حدثنا شعبة، عن عاصم. وابن خزيمة (٢٣٦) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان، عن عاصم الأحول (ح) وحدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. قال: حدثنا عاصم بن سليمان الأحول. وفي (٢٥١) قال: حدثنا عمران بن موسى القزاز. قال: حدثنا عبد الوارث. يعني ابن سعيد، عن يزيد، وهو الرشك.\nأربعتهم - عاصم الأحول، وأم المبارك، وقتادة، ويزيد الرشك - عن معاذة العدوية فذكرته.\n(*) الروايات متقاربة المعنى، وأثبتنا لفظ رواية مسلم.\nوعن القاسم، عن عائشة، قالت: «كنت أغتسل أنا والنبي -ﷺ- من إناء واحد، تختلف أيدينا فيه» .\nزاد في رواية الزهري: «كان رسول الله -ﷺ- يغتسل من الإناء وهو الفرق» .\nأخرجه أحمد (٦/١٧٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحجاج قال: حدثني شعبة، عن عبد الرحمن بن القاسم. وفي (٦/١٩٢) قال: حدثنا أفلح. والبخاري (١/٧٤) قال: حدثنا عبد الله بن مسلمة. قال: أخبرنا أفلح. وفي (١/٧٤) قال: حدثنا أبو الوليد. قال: حدثنا شعبة، عن عبد الرحمن بن القاسم، ومسلم (١/١٧٦) قال: حدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا أفلح بن حميد. والنسائي (١/١٢٨و٢٠١) وفي الكبرى (٢٣٠) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. قال: حدثنا شعبة قال: حدثنا عبد الرحمن بن القاسم. وفي (١/٢٠١) قال: أخبرنا القاسم بن زكريا بن دينار. قال: حدثني إسحاق بن منصور. عن إبراهيم بن سعد، عن الزهري. وابن خزيمة (٢٥٠) قال: حدثنا بندار وأبو موسى. قال: بندار: حدثنا وقال أبو موسى. حدثني محمد بن جعفر. قال: حدثنا شعبة. عن عبد الرحمن بن القاسم.\nثلاثتهم - عبد الرحمن بن القاسم، وأفلح بن حميد، والزهري - عن القاسم بن محمد، فذكره.\n(*) الروايات متقاربة المعني، وأثبتنا لفظ رواية أفلح عند البخاري (١/٧٤) .\nوعن الأسود، عن عائشة، ﵂ قالت: «كنت أغتسل أنا ورسول الله -ﷺ- من إناء واحد، ونحن جنبان» .\nأخرجه أحمد (٦/١٨٩) قال: حدثنا عبد الرحمن. وفي (٦/. ١٩١) قال: حدثنا يحيى. وفي (٦/١٩٢ و٢١٠) قال: حدثنا وكيع. والبخاري (١/٨٢) قال: حدثنا قبيصة. وأبو داود (٧٧) قال: حدثنا مسدد. قال: حدثنا يحيى. والنسائي (١/١٢٩) وفي الكبرى (٢٢٧) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى.\nأربعتهم - عبد الرحمن بن مهدي، ويحيى بن سعيد القطان، ووكيع، وقبيصة - عن سفيان الثوري، قال: حدثني منصور، عن إبراهيم، عن الأسود، فذكره.\nوعن الأسود عن عائشة، ﵂ قالت: «لقد رأيتني أنازع رسول الله -ﷺ- الإناء، أغتسل أنا وهو منه..» .\nأخرجه النسائي (١/١٢٩و٢٠٢) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا عبيد بن حميد، عن منصور، عن إبراهيم. عن الأسود، فذكره.\nوعن أبي سلمة بن عبد الرحمن، عن عائشة قالت: «كنت أغتسل أنا ورسول الله -ﷺ- من إناء واحد من الجنابة» .\nأخرجه أحمد (٦/٣٠و٦٤) قال: حدثنا هشيم، عن عمر بن أبي سلمة وفي (٦/١٠٣) قال: حدثنا أبو سعيد. قال: حدثنا أبو عوانة. قال: حدثنا عمر. وفي (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا محمد بن عمرو. ومسلم (١/١٧٦) قال: حدثنا هارون بن سعيد الأيلي. قال حدثنا ابن وهب قال: أخبرني محزمة بن بكير، عن أبيه.\nثلاثتهم - عمر بن أبي سلمة، ومحمد بن عمرو، وبكير بن عبد الله - عن أبي سلمة بن عبد الرحمن، فذكره.\nوعن عطاء، عن عائشة، قالت: «كنت أغتسل أنا ورسول الله -ﷺ-، من إناء واحد»\nأخرجه أحمد (٦/١٦٨) قال: حدثنا عبد الرزاق. وفي (٦/١٧٠) قال: حدثنا هشيم.\nكلاهما - عبد الرزاق، وهشيم - عن ابن جريج، عن عطاء، فذكره.\n(*) في رواية عبد الرزاق. قال: بن جريج: أخبرني عطاء.\nوعن مسروق، عن عائشة. قالت: «كنت أغتسل أنا ورسول الله -ﷺ- من إناء واحد، وإنا لجنبان، ولكن الماء لا يجنب» .\nأخرجه أحمد (٦/١٢٩) قال: حدثنا الحكم بن مروان. وفي (٦/١٥٧) قال: حدثنا هاشم.\nكلاهما - الحكم، وهاشم بن القاسم - قالا: حدثنا إسرائيل، عن جابر الجعفي، عن عامر الشعبي، عن مسروق، فذكره.\nوعن عكرمة. قال: حدثتني عائشة «أنها كانت تغتسل مع النبي -ﷺ-، في إناء واحد» .\nأخرجه أحمد (٦/١٥٥) قال: حدثنا روح. قال: حدثنا أبان بن صمعة قال: حدثنا عكرمة، فذكره.","vol":"7","page":73},{"text":"٥٠٤١ - (خ م ت س) عبد الله بن عباس - ﵄ -: «أنَّ النبيَّ - ﷺ- ومَيْمُونةَ كانا يغتسلان من إناء واحد» .\nوفي رواية عنه عن ميمونة.\nوفي رواية: «يغتسلُ من فَضْلِ ميمونةَ» .\nأخرجه البخاري، ومسلم، وأخرج الترمذي الثانية، والنسائي الأولى (١) .\n_________\n(١) رواه البخاري ١ / ٣١٤ في الغسل، باب الغسل بالصاع ونحوه، ومسلم رقم (٣٢٢) في الحيض، باب القدر المستحب من الماء في الغسل، وغسل الرجل والمرأة في إناء واحد، والترمذي رقم (٦٢) في الطهارة، باب ما جاء في وضوء الرجل والمرأة من إناء واحد، والنسائي ١ / ١٢٩ في الطهارة، باب اغتسال الرجل والمرأة من إناء واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: اللفظ الأول:\nأخرجه البخاري (١/٧٣) قال: حدثنا أبو نعيم، قال: حدثنا ابن عيينة، عن عمرو، عن جابر بن زيد، فذكره.\n(*) واللفظ الثاني:\nأخرجه أحمد (١/٣٦٦) (٣٤٦٥) قال: حدثنا عبد الرزاق، وابن بكر. ومسلم (١/١٧٧) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن حاتم: حدثنا محمد بن بكر. وابن خزيمة (١٠٨) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق (ح) وحدثنا عبد الله بن إسحاق الجوهري، قال: أخبرنا أبو عاصم.\nثلاثتهم - عبد الرزاق، وابن بكر، وأبو عاصم - عن ابن جريج، قال:أخبرني عمرو بن دينار، قال: أكبر علمي، والذي يخطر علي بالى - أن أبا الشعثاء أخبرني، فذكره.","vol":"7","page":76},{"text":"٥٠٤٢ - (س) أم هانئ - ﵂ -: «أن رسول الله - ﷺ- اغتسل هو وميمونةَ من إناء واحد، في قَصعَة فيها أثَرُ العَجين» . أخرجه النسائي (١) .\n_________\n(١) ١ / ١٣١ في الطهارة، باب ذكر الاغتسال في القصعة التي يعجن فيها، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/٣٤٢) قال: حدثنا عبد الملك بن عمرو وابن أبي بكير. وابن ماجة (٣٧٨) قال: حدثنا أبو عامر الأشعري. عبد الله بن عامر. قال: حدثنا يحيى بن أبي بكير. والنسائي (١/١٣١) وفي الكبرى (٢٣٥) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن.\nثلاثتهم -.عبد الملك بن عمرو، ويحيى بن أبي بكير، وعبد الرحمن - عن إبراهيم بن نافع، عن ابن أبي نجيح، عن مجاهد، فذكره.","vol":"7","page":76},{"text":"٥٠٤٣ - (خ) أنس بن مالك - ﵁ - قال: «كان النبيُّ - ﷺ- والمرأةُ من نسائه يغتسلان من إناء واحد» .\nزاد في رواية: «من الجنابة» . أخرجه البخاري (١) .\n_________\n(١) ١ / ٣٢١ في الغسل، باب هل يدخل الجنب يده في الإناء قبل أن يغسلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٢و ١١٦) قال: حدثنا يحيى بن سعيد. وفي (٣/١١٢و١٣٠) قال: حدثنا محمد بن جعفر. وفي (٣/١٣٣) قال: حدثنا بهز. وفي (٣/٢٠٩) قال: حدثنا عثمان بن عمر. وفي (٣/٢٤٩) قال: حدثنا عفان. والبخاري (١/٧٤) قال: حدثنا أبو الوليد.\nستتهم عن شعبة، عن عبد الله بن عبد الله بن جبر، فذكره.","vol":"7","page":77},{"text":"٥٠٤٤ - (خ م س) زينب بنت أبي سلمة - ﵄ -: «أَن أُمَّها - أُمَّ سلمة - كانت هي ورسول الله - ﷺ- يغتسلان من الإناءِ الواحد من الجنابةِ» . أخرجه مسلم، وذكره البخاري في آخر حديث.\nوفي رواية النسائي: عن ناعِم - مولى أمِّ سلمةَ - أن أُمَّ سلمةَ سُئِلت: «أتغتسل المرأةُ مع الرجل؟ قالت: نعم، إذا كانت كَيِّسة، رأيتُني أنا ورسول الله - ﷺ- نغتسل من مِرْكن واحد، نُفيضُ على أبداننا حتى نُنْقِيهَا، ثم نُفيِضُ عليها الماءَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كَيِّسَة) الكَيْس خلاف الحُمْق، وأراد به هاهنا: حسن الأدب في استعمال الماء مع الرجل.\n_________\n(١) رواه البخاري ١ / ٣٥٨ في الحيض، باب النوم مع الحائض وهي في ثيابها، وباب من سمى النفاس حيضًا، وباب من أخذ ثياب الحيض سوى ثياب الطهر، وفي الصوم، باب القبلة للصائم، ومسلم رقم (٣٢٤) في الحيض، باب القدر المستحب من الماء في غسل الجنابة ...، والنسائي ١ / ١٢٩ في الطهارة، باب اغتسال الرجل والمرأة من نسائه من إناء واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٩١و٣١٠) قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا هشام الدستوائي. وفي (٦/٣٠٠) قال: حدثنا عفان. قال: أخبرنا همام. وفي (٦/٣٠٠) قال: حدثنا عفان قال:حدثنا أبان. وفي (٦/٣١٨) قال: حدثنا عبد الملك بن عمرو وعبد الصمد قالا: حدثنا هشام، والبخاري (١/٨٨) قال: حدثنا سعد بن حفص. قال: حدثنا شيبان. وفي (٣/٣٩) قال: حدثنا مسدد. قال: حدثنا يحيى، عن هشام بن أبي عبد الله وسلم (١/١٦٧و١٧٧) قال: حدثنا محمد بن المثنى. قال: حدثنا معاذ بن هشام. قال: حدثني أبي. وابن ماجة (٣٨٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا إسماعيل بن علية عن هشام الدستوائي. وعبد الله بن أحمد في زايادته على المسند (٦/٣١٨) قال: حدثنا هدبة. وقال:حدثنا أبان بن يزيد العطار.\nأربعتهم - هشام بن أبي عبد الله الدستوائي، وهمام،وأبان،وشيبان - عن يحيى بن أبي كثير. قال: حدثنا أبو سلمة عبد الرحمن، أن زينب بنت أم سلمة حدثته، فذكرته.\n(*) أخرجه أحمد (٦/٣١٩) قال: حدثنا عبد الرحمن بن مهدي، عن زائدة، عن عمار بن أبي معاوية البجلي، عن أبي سلمة، عن أم سلمة، فذكرته، ليس فيه زينب بنت أم سلمة.\nوعن ناعم مولى أم سلمة ﵂، أن أم سلمة سئلت: أتغتسل المرأة مع الرجل؟\nأخرجه أحمد (٦/٣٢٣) قال: حدثنا علي بن إسحاق. والنسائي (١/١٢٩) .وفي الكبرى (٢٣٢) قال: أخبرنا سويد بن نصر.\nكلاهما - علي بن إسحاق، وسويد بن نصر - عن عبد الله بن مبارك. قال: أخبرنا سعيد بن يزيد وهو أبو شجاع. قال: سمعت عبد الرحمن بن هرمز الأعرج يقول: حدثني ناعم مولى أم سلمة، فذكره.","vol":"7","page":77},{"text":"٥٠٤٥ - (خ ط د س) عبد الله بن عمر - ﵄ - قال: «كان الرجالُ والنساءُ يتوضؤونَ في زمان رسول الله - ﷺ- جميعًا من إناء واحد» أخرجه الموطأ، وأبو داود، والنسائي.\nولأبي داود قال: «كنا نتوضأُ نحن والنساءُ من إناء واحد على عهد رسول الله - ﷺ-» . وزاد في رواية: «نُدْلي فيه أيدينا» . وأخرجه البخاري إلى قوله: «جميعًا» .\nوهذا الحديث لم يذكره الحميديُّ في كتابه (١) .\n_________\n(١) رواه البخاري ١ / ٢٥٩ و٢٦٠ في الوضوء، باب وضوء الرجل مع امرأته وفضل وضوء المرأة، والموطأ ١ / ٢٤ في الطهارة، باب الطهور للوضوء، وأبو داود رقم (٧٩) و(٨٠) في الطهارة، باب الوضوء بفضل المرأة، والنسائي ١ / ٥٧ في الطهارة، باب وضوء الرجال والنساء جميعًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه مالك (الموطأ) (٤١) . وأحمد (٢/١١٣) (٥٩٢٨) قال:حدثنا عبد الرحمن. والبخاري (١/٦٠) قال: حدثنا عبد الله بن يوسف. وأبو داود (٧٩) قال: حدثنا عبد الله بن مسلمة. وابن ماجة (٣٨١) قال: حدثنا هشام بن عمار. والنسائي (١/٥٧) قال: أخبرني هارون بن عبد الله، قال: حدثنا معن. (ح) والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم. وفي (١/١٧٩) .وفي الكبرى (٧٢) (قال: أخبرنا هارون بن عبد الله، قال: حدثنا معن. وابن خزيمة (٢٠٥) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب.\nسبعتهم - عبد الرحمن، وعبد الله بن يوسف،وعبد الله بن مسلمة، وهشام، ومعن، وابن القاسم، وابن وهب - عن مالك.\n٢- وأخرجه أحمد (٢/٤) (٤٤٨١) قال: حدثنا إسماعيل. وأبو داود (٧٩) قال: حدثنا مسدد، قال: حدثنا حماد وابن خزيمة (٢٠٥) قال: حدثنا أبو هاشم، زياد بن أيوب، وأحمد بن منيع، ومؤمل بن هشام، قالوا: أخبرنا إسماعيل. (ح) وحدثنا عمران بن موسى، قال: حدثنا عبد الوارث.\nثلاثتهم- إسماعيل، وحماد، وعبد الوارث - عن أيوب.\n٣-وأخرجه أحمد (٢/١٠٣) (٥٧٩٩) قال: حدثنا محمد بن عبيد. وأبو داود (٨٠) قال: حدثنا مسدد، قال: حدثنا يحيى، وابن خزيمة (١٢٠) قال: حدثنا هارون بن إسحاق الهمداني. قال:حدثنا أبو خالد وفي (١٢١) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال:حدثنا المعتمر.\nأربعتهم - ابن عبيد، ويحيى، وأبو خالد، والمعتمر - عن عبيد الله.\n٤-وأخرجه ابن خزيمة (٢٠٥) قال: حدثنا محمد بن بشار، قال: حدثنا حماد بن مسعدة، قال: حدثنا عبد الله بن عمر.\nأربعتهم- مالك، وأبوب،وعبيد الله،وعبد الله - عن نافع،فذكره.\n(*) أخرجه أحمد (٢/١٤٢) (٦٢٨٣) قال: حدثنا ابن نمير،قال: حدثنا عبيد الله، عن نافع، كان النساء والرجال يتوضؤون ... فذكره. ليس فيه: عن ابن عمر.\nقال عبد الله بن أحمد: كذا قال أبي.","vol":"7","page":78},{"text":"٥٠٤٦ - (د) أم صُبية الجهنية -[خولة بنت قيس]- ﵂ - قالت: «اخْتَلَفتْ يدي ويَدُ الرسولِ - ﷺ- في الوضوء من إناء واحد» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٧٨) في الطهارة، باب الوضوء بفضل وضوء المرأة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٦٦) قال:حدثنا عبد الرحمن بن مهدي. قال: حدثني خارجة بن الحارث والمزني وفي (٦/٣٦٧) قال: حدثنا يحيى بن سعيد، عن أسامة بن زيد. والبخاري في الأدب المفرد (١٠٥٤) قال: حدثنا إسماعيل بن أبي أويس. قال:حدثني خارجة بن الحارث بن رافع بن مكيث الجهني. وأبو داود (٧٨) قال: حدثنا عبد الله بن محمد النفيلي. قال: حدثنا وكيع، عن أسامة بن زيد. وابن ماجة (٣٨٢) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. قال: حدثنا أنس بن عياض. قال: حدثنا أسامة بن زيد.\nكلاهما - خارجة بن الحارث، وأسامة بن زيد - عن أبي النعمان سالم بن سرج، وهو ابن خربوذ، فذكره.\n(*) في رواية إسماعيل بن أبي أويس: «عن سالم بن سرج مولى أم صبية بنت قيس، هي خولة،وهي جده خارجة بن الحارث،أنه سمعها تقول ...» .\n(*) وفي رواية وكيع: «ابن خربوذ» ولم يسمه.\n(*) قال ابن ماجة عقيب الحديث: سمعت محمدا (يعني ابن يحيى) يقول: أم صبية هي خولة بنت قيس. فذكرت ذلك لأبي زرعة. فقال:صدق.","vol":"7","page":78},{"text":"<span data-type=\"title\" id=toc-1041>[النوع] التاسع: في النَّبيذ</span>\n٥٠٤٧ - (ت د) عبد الله بن مسعود - ﵁ - قال: قال لي رسول الله - ﷺ- ليلةَ الجنّ: «ما في إِدَاوَتِكَ - أو رَكْوَتك – قلت: نبيذ، ⦗٧٩⦘ قال: تمرة طيِّبة، وماء طهور، فتوضّأ منه» . أخرجه الترمذي، وأخرجه أبو داود، ولم يذكر: «فتوضَّأ منه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإدَاوة) المطهرة، وهي إناء من جلد كالسَّطيحة ونحوها.\n(ركوتك) الرَّكوة: ظرف من جلد صغير يستصحبه الصوفي في سفره وهو معروف (٢) .\n_________\n(١) رواه الترمذي رقم (٨٨) في الطهارة، باب ما جاء في الوضوء بالنبيذ، وأبو داود رقم (٨٤) في الطهارة، باب الوضوء بالنبيذ من حديث أبي زيد عن عبد الله بن مسعود، قال الترمذي: وأبو زيد مجهول عند أهل الحديث لا يعرف له رواية غير هذا الحديث، وقال المنذري في \" مختصر سنن أبي داود \"، وقال أبو زرعة: وليس هذا الحديث بصحيح، وقال أبو أحمد الكرابيسي: ولا يثبت في هذا الباب حديث، بل الأخبار الصحيحة عن ابن مسعود ناطقة بخلافه.\nقال الحافظ ابن حجر في \" الفتح \": هذا الحديث أطبق علماء السلف على تضعيفه.\n(٢) كذا الأصل، وفي \" النهاية \" للمصنف: الركوة: إناء صغير من جلد يشرب فيه الماء، والجمع ركاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول لا يثبت: أخرجه أحمد (١/٤٠٢) (٣٨١٠) و(١/٤٥٠) (٤٣٠١) قال: حدثنا يحيى ابن زكريا، عن إسرائيل. وفي (١/٤٤٩) (٤٢٩٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (١/٤٥٨) (٤٣٨١) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني أبو عميس عتبة بن عبد الله بن عتبة بن عبد الله بن مسعود. وأبو داود (٨٤) قال: حدثنا هناد، وسليمان بن داود العتكي، قالا: حدثنا شريك. وابن ماجة (٣٨٤) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، عن أبيه (ح) وحدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، عن سفيان، والترمذي (٨٨) قال: حدثنا هناد، قال: حدثنا شريك.\nخمستهم - إسرائيل، وسفيان، وأبو عميس، وشريك، والجراح بن مليح والد وكيع - عن أبي فزارة العبسي، عن أبي زيد مولى عمرو بن حريث، فذكره.\n(*) قال أبو داود: وقال سليمان بن داود (عن أبي زيد، أو زيد) كذا قال شريك.\nقال المزي: وفي رواية أبي الحسن بن العبد- يعني عن أبي داود -: عن زائد - أو زيد- (تحفة الأشراف) (٩٦٠٣) .\n(*) رواية إسرائيل، وسفيان وشريك، والجراح مختصرة على: «أن رسول الله -ﷺ- قال له ليلة الجن: عندك طهور؟ قال: لا. إلا شيء من نبيذ في إداوة. قال: تمرة طيبة، وماء طهور فتوضأ» .\n(*) قال الترمذي: أبو زيد رجل مجهول عند أهل الحديث، لا تعرف له رواية غير هذا الحديث.","vol":"7","page":78},{"text":"<span data-type=\"title\" id=toc-1042>الباب الثاني: في إزالة النجاسة</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-1043>الفصل الأول: في البول والغائط، وما يتعلق بهما</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-1044>الفرع الأول: في بول الطفل</span>\n٥٠٤٨ - (خ م ط د ت س) أم قيس بنت محصن - ﵂ -: أَنها «أَتَتْ بَابْن لها صغير، لم يأكل الطعام، إِلى رسول الله - ﷺ-، فأجْلَسَه رسول الله - ﷺ- في حَجْرِه، فَبَالَ على ثوبه، فدعا بماء فَنَضَحه، ولم يغسله» .\nوفي رواية: «فلم يَزِدْ على أنْ نَضَح بالماء» .\nوفي أُخرى: «فدعا بماء فَرَشَّه» . أخرجه البخاري، ومسلم، والنسائي، وأخرج الموطأ، وأبو داود الأولى، وأخرج الترمذي الآخرة (١) . ⦗٨١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَنَضَحه) النَّضْح: رَشُّ الماء على الشيء، ولا يبلغ الغسل.\n_________\n(١) رواه البخاري ١ / ٢٨١ في الوضوء، باب بول الصبيان، ومسلم رقم (٢٨٧) في الطهارة، باب حكم بول الطفل الرضيع، والموطأ ١ / ٦٤ في الطهارة، باب ما جاء في بول الصبي، وأبو داود رقم (٣٧٤) في الطهارة، باب بول الصبي يصيب الثوب، والترمذي رقم (٧١) في الطهارة، باب ما جاء في نضح بول الغلام قبل أن يطعم، والنسائي ١ / ١٥٧ في الطهارة، باب بول الصبي الذي لم يأكل الطعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٦٣) . والحميدي (٣٤٣) قال: حدثنا سفيان. وأحمد (٦/. ٣٥٥) قال: حدثنا سفيان بن عيينة. وفي (٦/٣٥٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٣٥٦) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. (ح) وحدثنا محمد بن جعفر وقال: حدثنا معمر. والدارمي (٧٤٧) قال: أخبرنا عثمان بن عمر. قال: حدثنا مالك بن أنس وحدثناه عن يونس أيضا. والبخاري (١/٦٦) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٧/١٦١) قال: حدثنا صدقة بن الفضل. قال: أخبرنا ابن عيينة، ومسلم (١/١٦٤) قال: حدثنا محمد بن رمحمد بن المهاجر. قال: أخبرنا الليث (ح) وحدثناه يحيى بن يحيى وأبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب، جميعا عن ابن عيينة (ح) وحدثنيه حرملة بن يحيى. قال: أخبرنا بن وهب. قال: أخبرني يونس بن يزيد. وفي (٧/٢٤) قال: حدثنا يحيى ابن يحيى التميمي وأبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب وابن أبي عمر. قال يحيى: أخبرنا. وقال الآخرون: حدثنا سفيان بن عيينة. وأبو داود (٣٧٤) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك. وابن ماجة (٥٢٤) قال: حدثنا أبو بكر ابن أبي شيبة ومحمد بن الصباح. قالا: حدثنا سفيان بن عيينة. والترمذي (٧١) قال: حدثنا قتيبة وأحمد ابن منيع، قالا: حدثنا سفيان بن عيينة، والنسائي (١/١٥٧) وفي الكبرى (٢٨٣) قال: أخبرنا قتيبة، عن مالك، وابن خزيمة (٢٨٥) قال: حدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان. وفي (٢٨٦) قال: حدثنا يونس بن عبد الأعلى الصدفي. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا يونس مرة. قال: حدثني ابن وهب، قال: أخبرني مالك والليث وعمرو بن الحارث ويونس.\nستتهم - مالك بن أنس، وسفيان بن عيينة، ومعمر، ويونس بن زيد، والليث بن سعد، وعمرو بن الحارث - عن ابن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"7","page":80},{"text":"٥٠٤٩ - (خ م ط س) عائشة - ﵂ - قالت: «أُتِيَ رسول الله - ﷺ- بصَبِيّ، فَبَالَ على ثوبه، فدعا بماء فأتْبَعه إِيَّاه» .\nوفي رواية: «أُتِيَ بصبي فَحَنَّكَه، فبالَ عليه»، أَخرجه البخاري، ومسلم.\nولمسلم: أنَّ رسول اللهﷺ-: «كان يُؤتَى بالصِّبْيان فيُبَرِّكُ عليهم، ويُحنِّكُهم، فأُتيَ بصبيّ ... وذكر الحديث» .\nوأَخرج الموطأ، والنسائي الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ويُحنِّكُهم) تَحْنِيك الصبي عند الولادة: هو أن يمضغ تمرة، يُدلك بها حَنَكُه، ويوضع منها في فمه.\n(فيبرِّك عليهم) بَرَّكْت على آل فلان: إذا دعوتَ لهم بالبركة، وقلت: بارك الله لكم وفيكم، ونحو ذلك.\n_________\n(١) رواه البخاري ١ / ٢٨٠ و٢٨١ في الوضوء، باب بول الصبيان، وفي العقيقة، باب تسمية المولود غداة يولد لمن لم يعق وتحنيكه، وفي الأدب، باب وضع الصبي في الحجر، وفي الدعوات، باب الدعاء للصبيان بالبركة ومسح رؤوسهم، ومسلم رقم (٢٨٦) في الطهارة، باب حكم بول الطفل الرضيع، والموطأ ١ / ٦٤ في الطهارة، باب ما جاء في بول الصبي، والنسائي ١ / ١٥٧ في الطهارة، باب بول الصبي الذي لم يأكل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٦٣) .والحميدي (١٦٤) قال: حدثنا سفيان، وأحمد (٦/٤٦) قال: حدثنا أبو معاوية. وفي (٦/.٥٢) قال:حدثنا يحيى ووكيع. وفي (٦/٢١٠) قال:حدثنا وكيع. وفي (٦/٢١٢) قال:حدثنا عبد القدوس بن بكر بن خنيس. والبخاري (١/٦٥) قال:حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٧/١٠٨) قال: حدثنا مسدد. قال: حدثنا يحيى. وفي (٨/١٠) قال: حدثنا محمد بن المثنى. قال: حدثنا يحيى بن سعيد. وفي (٨/٩٥) قال: حدثنا عبدان. قال: أخبرنا عبد الله ومسلم (١/١٦٣و١٦٤) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا عبد الله بن نمير (ح) وحدثنا زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا إسحاق بن إبراهيم قال: أخبرنا عيسى وفي (٦/١٧٦) قال:حدثنا أبو بكر بن أبي شيبة قال: حدثنا عبد الله بن نمير. أبو داود (٥١٠٦) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا محمد بن فضيل (ح) وحدثنا يوسف بن موسى. قال: حدثنا أبو أسامة. وابن ماجة (٥٢٣) قال:حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع. والنسائي (١/١٥٧) . وفي الكبرى (٢٨٤) قال: أخبرنا قتيبة، عن مالك.\nجميعهم - مالك، وسفيان بن عيينة، وأبو معاوية، ويحيى بن سعيد، ووكيع،وعبد القدوس، وعبد الله بن المبارك، وعبد الله بن نمير،وجرير بن عبد الحميد، وعيسى بن يونس، ومحمد بن فضيل، وأبو فضيل، وأبو أسامة - عن هشام بن عروة، عن أبيه، فذكره.\n(*) في روايتي ابن فضيل وأبي أسامة، لم يذكرا قصة بول الغلام.","vol":"7","page":81},{"text":"٥٠٥٠ - (د) لُبابة بنت الحارث - ﵂ - قالت: «كان الحَسَنُ بن عليّ في حَجْرِ النبيِّ - ﷺ-، فَبالَ على ثوبه، فقلتُ: يا رسول الله، الْبَسْ ثَوْبًا، وأعْطِني إِزَارَكَ حتى أغْسِلَهُ، قال: إِنَّما يُغْسَلُ من بول الأنثى، ويُنْضَحُ من بول الذكر» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٥) في الطهارة، باب بول الصبي يصيب الثوب، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٦/٣٣٩) قال: حدثنا يحيى بن بكير، قال: حدثنا إسرائيل، وأبو داود (٣٧٥) قال: حدثنا مسدد بن مسرهد، والربيع بن نافع أبو توبة، قالا: حدثنا أبو الأحوص وابن ماجه (٥٢٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص. وفي (٣٩٢٣) قال: حدثنا أبو بكر، قال: حدثنا معاوية بن هشام، قال: حدثنا علي بن صالح. وابن خزيمة (٢٨٢) قال: حدثنا نصر بن مرزوق، قال: حدثنا أسد، يعني ابن موسى (ح) وحدثنا محمد بن عمرو بن تمام المصري، قال: حدثنا علي بن معبد، قالا: حدثنا أبو الأحوص.\nثلاثتهم - إسرائيل، وأبو الأحوص، وعلي بن صالح - عن سمك، عن قبون بن المخارق، فذكره.\n(*) الروايات مطولة ومختصرة..\n(*) في رواية أبي الأحوص عند ابن ماجة: «قابوس بن أبي المخارق» .","vol":"7","page":82},{"text":"٥٠٥١ - (د س) أبو السمح - ﵁ - قال: «كنت أخدُمُ رسول الله - ﷺ-، وكان إذا أراد أن يغتسلَ قال: وَلِّنِي، فأُوَلِّيه قَفَايَ، فأسْتُرُهُ بذلك، فأُتِيَ بحَسَن- أو حُسَيْن - فبالَ على صَدْره، فجئت أغْسِلُه، فقال: يُغْسَلُ من بول الجاريةِ، ويُرَشُّ من بول الغُلام» . أخرجه أبو داود.\nواختصره النسائي، فقال: قال رسول الله - ﷺ-: «يُغْسَلُ من بول الجارية، ويُرَشُّ من بول الغُلام» . وأخرج من أوله إِلى قوله: «فأستره بذلك» مفردًا (١) .\n_________\n(١) رواه أبو داود رقم (٣٧٦) في الطهارة، باب بول الصبي يصيب الثوب، والنسائي ١ / ١٥٨ في الطهارة، باب بول الجارية، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (٣٧٦) قال: حدثنا مجاهد بن موسى وعباس بن عبد العظيم. وابن ماجة (٦١٣) قال: حدثنا العباس بن عبد العظيم العنبري وأبو حفص عمرو بن علي الفلاس ومجاهد بن موسى والنسائي (١/١٢٦) .وفي الكبرى (٢٢١) قال: أخبرنا مجاهد بن موسى.\nثلاثتهم - مجاهد، والعباس بن عبد العظيم، وعمرو بن علي - قالوا: حدثنا عبد الرحمن بن مهدي، قال:حدثني يحيى بن الوليد. قال: حدثني محل بن خليفة،فذكره.\nأخرجه أبو داود (٣٧٦) قال: حدثنا مجاهد بن موسى، وعباس بن عبد العظيم. وابن ماجة (٥٢٦) قال: حدثنا عمرو بن علي ومجاهد بن موسى والعباس بن عبد العظيم. والنسائي (١/١٥٨) .وفي الكبري (٢٨٥) قال: أخبرنا مجاهد بن موسى. وابن خزيمة (٢٨٣) قال:حدثنا العباس بن عبد العظيم العنبري.\nثلاثتهم - مجاهد،وعباس، وعمرو بن علي - قالوا: حدثنا عبد الرحمن بن مهدي. قال: حدثنا يحيى ابن الوليد. قال:حدثني محلى بن خليفة الطائي فذكره.","vol":"7","page":82},{"text":"٥٠٥٢ - (ت د) علي بن أبي طالب - ﵁ - أنَّ النبيَّ - ﷺ- قال في بول الغلام الرَّضِيع: «يُنْضحُ بولُ الغلام، ويُغسَل بولُ الجارية» . قال قتادة: هذا ما لم يَطْعَمَا، فإِذا طَعِمَا غُسِلا جميعًا. ⦗٨٣⦘\nوقال الترمذي: رفع بعضهم هذا الحديث، ووقفه بعضهم ولم يرفعه.\nوفي رواية أبي داود قال عليّ: «يُغسل [من] بول الجارية، ويُنضَحُ من بول الغلام ما لم يَطْعَمْ» .\nوفي رواية عنه: أن النبيَّ - ﷺ- قال: ... فذكر بمعناه، ولم يذكر «ما لم يطعم» زاد: قال قتادة: «هذا ما لم يطعما، فإذا طَعِمَا: غسلا جميعًا» (١) .\n_________\n(١) رواه الترمذي رقم (٦١٠) في الصلاة، باب ما ذكر في نضح بول الغلام الرضيع، وأبو داود رقم (٣٧٧) و(٣٧٨) في الطهارة، باب بول الصبي يصيب الثوب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/٧٦) (٥٦٣) و(١/١٣٧) (١١٤٩) قال: حدثنا عبد الصمد بن عبد الوارث. وفي (١/٩٧) (٧٥٧) قال: حدثنا معاذ بن هشام. وفي (١/١٣٧) (١١٤٨) قال عبد الله بن أحمد بن حنبل: حدثني أبي وعبيد الله بن عمر القواريري ومحمد بن أبي بكر المقدمي ومحمد بن بشار بندار، قالوا: حدثنا معاذ بن هشام (ح) وحدثني أبو خيثمة، قال: حدثنا عبد الصمد ومعاذ. وأبو داود (٣٧٨) قال: حدثنا ابن المثنى. قال حدثنا معاذ بن هشام. وابن ماجة (٥٢٥) . قال: حدثنا حوثرة بن محمد ومحمد بن سعيد بن يزيد بن إبراهيم، قالا: حدثنا معاذ بن هشام، والترمذي (٦١٠) قال: حدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام. وابن خزيمة (٢٨٤) قال: حدثنا بندار، قال: حدثنا معاذ بن هشام (ح) وحدثنا أبو موسى بمثله- يعني عن معاذ -.\nكلاهما - عبد الصمد، ومعاذ - عن هشام الدستوائي، عن قتادة، عن أبي حرب بن أبي الأسود، عن أبيه، فذكره.\nقال عبد الله بن أحمد: ولم يذكر أبو خيثمة في حديثه عن قتادة قال قتادة: هذا ما لم يطعما الطعام، فإذا طعما الطعام غسلا جميعا.\n(*) أخرجه أبو داود (٣٧٧) قال: حدثنا مسدد، قال: حدثنا يحيى، عن ابن أبي عروبة، عن قتادة، عن أبي حرب بن أبي الأسود، عن أبيه، عن علي ﵁ قال: يغسل بول الجارية، وينضح بول الغلام ما لم يطعم. (موقوفا) .","vol":"7","page":82},{"text":"٥٠٥٣ - (د) الحسن البصري عن أُمِّه: «أنها أَبْصَرَتْ أمَّ سلمةَ تَصُبُّ الماء على بول الغلام ما لم يَطْعَم، فإذا طَعِم غسلته، وكانت تغسلُ بولَ الجارية» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٩) في الطهارة، باب بول الصبي يصيب الثوب، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٣٧٩) قال: ثنا عبد الله بن عمرو بن أبي الحجاج أبو معمر ثنا عبد الوارث، عن يونس، عن الحسن، فذكره.","vol":"7","page":83},{"text":"<span data-type=\"title\" id=toc-1045>الفرع الثاني: في البول على الأرض</span>\n٥٠٥٤ - (خ م س) أنس بن مالك - ﵁ - «أن النبيِّ - ﷺ- رأى أعرابيًا يبولُ في المسجد، فقال: دَعُوه، حتى إِذا فَرَغَ دعا بماء فَصَبَّه عليه» . ⦗٨٤⦘\nوفي رواية قال: «بينما نحنُ في المسجد مع رسول الله - ﷺ-، إِذْ جاء أعرابيّ، فقام يبولُ في المسجد، فقال أصحابُ رسول الله - ﷺ-: مَهْ، مَهْ، فقال رسول الله - ﷺ-: لا تُزْرِمُوه، دَعُوه، فتركوه حتى بالَ، ثم إنَّ رسول الله - ﷺ- دعاه، فقال له: إِنَّ هذه المساجدَ لا تصلحُ لشيء من هذا البول والقَذَرِ، إِنما هي لِذِكْرِ الله، والصلاةِ، وقراءةِ القرآن - أو كما قال رسول الله - ﷺ- قال: وأمر رجلًا من القوم، فجاء بِدَلْو من ماء، فَسنَّه عليه» .\nوفي أخرى: «أن أعرابيًا قام إلى ناحية المسجد، فبالَ فيها، فصاحَ به الناسُ، فقال رسول الله - ﷺ-: دَعُوه، فلما فرغَ أمرَ رسول الله - ﷺ- بذَنُوب، فصُبَّ على بوله» .\nوفي أخرى «فبالَ في طائفة المسجد، فزَجَرَه الناس، فنهاهم النبيُّ - ﷺ- فلما قَضَى بولَه: أمر بذَنُوب من ماء، فأُهْرِيقَ عليه» . أخرجه البخاري، ومسلم، والنسائي (١) . ⦗٨٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تُزْرِمُوه) بتقديم الزاي المعجمة على الراء، أي: لا تقطعوا بوله: يقال: زَرَم الدَّمع: إذا انقطع.\n(فسنَّه عليه) سننت الماء على الثوب وعلى الأرض ونحو ذلك: إذا صببته عليه، وقد جاء في كتاب مسلم «فشَنَّه»» بالشين المعجمة، أي: فرَّقه عليه من جميع جهاته، ورشَّه عليه، ومنه: شَنَنْت الغارة: إذا فرَّقَتها من جميع الجهات والنواحي.\n(فأُهرِيق) يقال: هَرَاق الماء يُهْرِيقه: إذا صبَّه، وأصله: أراقه، فقُلبت الهمزة هاء، ويقال أيضًا: أَهْرَقَه يُهْرِقه، وأهراق، ويُهَرِيق بفتح الهاء (٢) .\n(بذَنوب) الذَّنُوب: الدَّلْو العظيمة، وكذلك السَّجْل، قال: ولا يسمَّى بذلك إلا إذا كان فيها ماء.\n_________\n(١) رواه البخاري ١ / ٢٧٨ في الوضوء، باب ترك النبي ﷺ والناس الأعرابي حتى فرغ من بوله في المسجد، وباب صب الماء على البول في المسجد، وفي الأدب، باب الرفق في الأمر كله، ومسلم رقم (٢٨٤) في الطهارة، باب وجوب غسل البول وغيره من النجاسات، والنسائي ١ / ٤٨ في الطهارة، باب ترك التوقيت في الماء.\n(٢) انظر هذه المادة في \" اللسان \" فإن فيها لغات نادرة وشاذة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك، أخرجه البخاري (٦٥١) قال: حدثنا موسى بن إسماعيل. قال: حدثنا همام. قال: أخبرنا إسحاق، فذكره.\nوعن إسحاق بن عبد الله بن أبي طلحة، قال: حدثني أنس بن مالك، قال: «بينما نحن في المسجد مع رسول الله -ﷺ- إذ جاء أعرابي، فقام يبول في المسجد، فقال أصحاب رسول الله -ﷺ-: مه مه، قال: قال: رسول الله -ﷺ-: لاتزرموه، دعوه، فتركوه، حتى بال، ثم إن رسول الله -ﷺ- دعاه، فقا له: إن هذه المساجد لا تصلح لشيء من هذا البول. ولا القذر، وإنما هي لذكر الله ﷿، والصلاة، وقراءة القرآن- أو كما قال رسول الله -ﷺ- قال: فأمر رجلا من القوم فجاء دلو من ماء فشنه عليه» .\nأخرجه أحمد (٣/١٩١) قال: حدثنا بهز. ومسلم (١/١٦٣) قال: حدثنا زهير بن حرب. قال: حدثنا عمر ابن يونس. وابن خزيمة (٢٩٣) قال: حدثنا عبد الله بن هاشم. قال: حدثنا بهز.\nكلاهما- بهز، وعمر - عن عكرمة بن عمار، قال: حدثنا إسحاق بن أبي طلحة، فذكره.\nوعن يحيى بن سعيد الأنصاري، قال: سمعت أنس بن مالك يقول: «دخل أعرابي المسجد على عهد رسول الله، فبال فنهوه، فقال رسول الله: دعوه وأمر أن يصب عليه، أو أهريق عليه الماء» .\nأخرجه الحميدي (١١٩٦) وأحمد (٣/١١٠) قالا: حدثنا سفيان وأحمد (٣/١١٤) قال: حدثنا يحيى بن سعيد. وفي (٣/١٦٧) قال: حدثنا ابن نمير. والدارمي (٧٤٦) قال: حدثنا جعفر بن عون. والبخاري (١/٦٥) قال: حدثنا عبدان، قال: أخبرنا عبد الله، هو ابن المبارك، في (١/٦٥) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال، ومسلم (١/١٦٣) قال: حدثنا محمد بن المثنى قال: حدثنا يحيى ابن سعيد. (ح) وحدثنا يحيى بن يحيى، وقتيبة، عن الدراوردي، والترمذي (١٤٨) قال: حدثنا سعيد ابن عبد الرحمن..قال: سفيان. والنسائي (١/٤٧)، وفي الكبرى (٥٢) قال: أخبرنا قتيبة، قال: حدثنا عبيدة بن حميد. وفي (١/٤٨) والكبرى (٥٣) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله.\nثمانيتهم - سفيان، ويحيى بن سعيد القطان، وعبد الله بن نمير وجعفر بن عون. وعبد الله بن المبارك وسليمان بن بلال، وعبد العزيز الدراوردي، وعبيدة بن حميد - عن يحيى بن سعيد الأنصاري، فذكره.\nعن ثابت، عن أنس بن مالك «أن أعرابيا بال في المسجد فقاموا إليه، فقال رسول الله -ﷺ-: لا تزرموه، ثم دعا بدلو من ماء فصب عليه» .\nأخرجه أحمد (٣/٢٢٦) قال: حدثنا يونس بن محمد. وعبد بن حميد (١٣٨١) قال: حدثنا محمد بن الفضل. والبخاري (٨/١٤) قال: حدثنا عبد الله بن عبد الوهاب، ومسلم (١/١٦٣) قال: حدثنا قتيبة ابن سعيد. وابن ماجة (٥٢٨) قال: حدثنا أحمد بن عبدة. والنسائي (١/١٤٧ ١٧٥،) وفي الكبرى (٥١) قال: أخبرنا قتيبة. وابن خزيمة (٢٩٦) قال: حدثنا أحمد بن عبدة.\nخمستهم - عن حماد بن زيد، عن ثابت، فذكره","vol":"7","page":83},{"text":"٥٠٥٥ - (ت د خ س) أبو هريرة - ﵁ -: «أنَّ أعْرَابيًا دخلَ المسجدَ ورسول الله - ﷺ- جَالِس، فصلَّى ركعتين، ثم قال: اللَّهُمَّ ارْحمني ومحمدًا، ولا ترحمْ معنا أحدًا، فقال النبيّ - ﷺ-: لقد تَحَجَّرْتَ وَاسِعًا، ثم لم يَلْبَثْ أن بالَ في ناحية المسجد، فأسْرَعَ [إِليه] النَّاسُ، فنهاهم النبيُّ - ﷺ-، وقال: إِنما بُعِثْتُم مُيَسِّرِينَ، ولم تُبْعَثُوا مُعسِّرِينَ، صُبُّوا عليه سَجْلًا من ماء، أو قال: ذَنُوبًا من ماء» . ⦗٨٦⦘ أخرجه الترمذي، وأبو داود، وفي رواية البخاري، والنسائي مُفرَّقًا في موضعين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَحَجَّرْت واسعًا) أي: ضَيَّقْتَ السَّعة، وأصله: اتخذت عليه حَجْرة، أي: حظيرة أحاطت به من جوانبه.\n_________\n(١) رواه البخاري ١ / ٢٧٨ و٢٧٩ في الوضوء، باب صب الماء على البول في المسجد، وأبو داود رقم (٣٨٠) في الطهارة، باب الأرض يصيبها البول، والترمذي رقم (١٤٧) في الطهارة، باب ما جاء في البول يصيب الأرض، والنسائي ١ / ٤٨ و٤٩ في الطهارة، باب ترك التوقيت في الماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨٢) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح عن معمر. (ح) وحدثنا هارون، قال: حدثنا ابن وهب، قال: أخبرني يونس. والبخاري (١/٦٥) وفي (٨/٣٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. والنسائي (١/٤٨ و١٧٥) وفي الكبرى (٥٤) قال: أخبرنا عبد الرحمن بن إبراهيم بن عن عمر بن عبدذ الواحد، عن الأوزاعي، عن محمد بن الوليد. وابن خزيمة (٢٩٧) قال: حدثنا عتبة بن عبد الله اليحمدي، قال: أخبرنا ابن المبارك، قال: أخبرنا يونس.\nأربعتهم - معمر بن راشد، ويونس بن يزيد، وشعيب بن أبي حمزة، ومحمد بن الوليد الزبيدي - عن ابن شهاب الزهري، قال: أخبرني عبيد الله بن عبد الله بن عتبة بن مسعود، فذكره.\nوعن سعيد بن المسيب، عن أبي هريرة، قال.\n١-أخرجه الحميدي (٩٣٨) . وأحمد (٢/٢٣٩) . وأبو داود (٣٨٠) قال: حدثنا أحمد بن عمرو بن السرح وابن عبدة في آخرين والترمذي (١٤٧) قال: حدثنا ابن أبي عمر وسعيد بن عبد الرحمن المخزومي. والنسائي (٣/١٤) . وفي الكبرى (٤٧٠و ١٠٤٩) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن الزهري البصري. وابن خزيمة (٢٩٨) قال: حدثنا عبد الجبار بن العلاء (ح) وحدثنا المخزومي.\nثمانيتهم - الحميدي، وأحمد بن حنبل، وأحمد بن عمرو، وأحمد بن عبدة، وابن أبي عمر، وسعيد بن عبد الرحمن المخزومي، وعبد الله بن محمد الزهري، وعبد الجبار بن العلاء - عن سفيان بن عيينة.\n٢- وأخرجه ابن خزيمة (٢٩٨) قال: حدثنا الفضل بن يعقوب الجزري، قال: حدثنا إبراهيم، يعني ابن صدقة، قال: حدثنا سفيان، وهو ابن حسين.\nكلاهما- سفيان بن عيينة، وسفيان بن حسين - عن الزهري، قال: أخبرني سعيد بن المسيب، فذكره.","vol":"7","page":85},{"text":"٥٠٥٦ - (د) عبد الله بن معقل بن مقرن قال «صلَّى أعرابيّ مع النبيِّ - ﷺ-.... بهذه القصة، قال فيه: وقال - يعني النبيَّ - ﷺ-: خُذُوا ما بالَ عليه من التراب فألْقُوه، وأهريقُوا على مكانه ماء» قال أبو داود: وهو مرسل، ابنُ معقل لم يُدرك النبيَّ - ﷺ-. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨١) في الطهارة، باب الأرض يصيبها البول، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه أبو داود (٣٨١) قال: حدثنا موسى بن إسماعيل، ثنا جرير - يعني ابن أبي حازم- قال: سمعت عبد الملك - يعني ابن عمير - يحدث عن عبد الله بن معقل بن مقرن، فذكره.","vol":"7","page":86},{"text":"٥٠٥٧ - (د) أبو عبد الله الجشمي قال: حَدَّثنَا جُنْدُب قال: جاء أعرابيّ، فأنَاخَ رَاحِلته ثم عَقَلها، ثم دخل المسجدَ، فصلَّى خَلْفَ رسول الله - ﷺ-، فلما سلَّمَ رسول الله - ﷺ- أتى الأعرابيُّ راحلته فأطْلَقها، ثم ركب، ثم نادى: اللهم ارْحَمْني ومحمدًا، ولا تَشْرَك في رحمتنا أحدًا، فقال رسول الله - ﷺ-: «من تَرَوْنَ أضلُّ: هذا، أو بعيرُه؟ ألم تسمعوا إلى ما قال؟ ⦗٨٧⦘ قالوا: بلى» . أخرجه أبو داود هكذا (١) .\nوذكره رزين، وزاد فيه بعد قوله: «ثم دخل المسجدَ» فقال: فجعل يبُول فيه، فانتَهَرَهُ بعضُ أصحابِ رسول الله - ﷺ-، فقال رسول الله - ﷺ-: «دَعُوه، وأهْرِيقُوا عليه ذَنُوبًا من ماء، قال: ثم توضَّأ فصلى خلفَ رسول الله - ﷺ- ... الحديث.\n_________\n(١) رقم (٤٨٨٥) في الأدب، باب من ليست له غيبة، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣١٢) . وأبو داود (٤٨٨٥) قال: حدثنا علي بن نصر.\nكلاهما- أحمد، وعلي - قال أحمد: حدثنا وقال: علي: أخبرنا عبد الصمد بن عبد الوراث. قال: حدثني أبي، قال: حدثنا الجريري، عن أبي عبد الله الجشمي، فذكره.\nقلت: لم أقف على رواية رزين المذكورة.","vol":"7","page":86},{"text":"٥٠٥٨ - (ط) يحيى بن سعيد: قال: جاء أعرابيٌّ المسجدَ، فكشف عن فَرْجِهِ لِيَبُول، فصاحَ الناسُ به، حتى عَلاَ الصوتُ، فقال رسول الله - ﷺ-: «اتركوه، فتركوه، فبالَ، ثم أمر رسول الله - ﷺ- بذَنوب من ماء، فصُبَّ على ذلك المكان» .\nأخرجه «الموطأ» هكذا مرسلًا عن يحيى بن سعيد.\nوهذه الرواية هي إحدى روايات البخاري ومسلم، كحديث أنس المقدَّم ذِكْرُه، وإنما أفردْناها، لأن الموطأ أخرجها هكذا مرسلة، فربما كانت عن غير أنس (١) .\n_________\n(١) أخرجه الموطأ ١ / ٦٤ و٦٥ في الطهارة، باب ما جاء في البول قائمًا وغيره مرسلًا، وقد وصله البخاري ومسلم والنسائي من حديث أنس، وقد تقدم برقم (٥٠٥١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١٣٩) قال: عن يحيى بن سعيد، فذكره. قال الزرقاني: مرسل،وصله البخاري من طريق ابن المبارك،ومسلم من طريق عبد العزيز بن محمد الدراوردي، والشيخان معا من طريق يحيى القطان.\nثلاثتهم عن يحيى بن سعيد الأنصاري أنه قال: سمعت أنس بن مالك قال.... ثم ذكر شرح المتن. شرح الزرقاني (١/١٨٩)","vol":"7","page":87},{"text":"<span data-type=\"title\" id=toc-1046>الفرع الثالث: في النجاسة تكون في الطريق</span>\n٥٠٥٩ - (ط د ت) أم سلمة - ﵂ - قالت لها امرأة: إني أُطِيلُ ذَيْلي، وأمشي في المكان القَذِر؟ قالت: قال رسول الله - ﷺ-: «يُطَهِّرُه ما بعدَهُ» .\nأخرجه أبو داود والترمذي و«الموطأ»، وقال أبو داود: المرأةُ أمُّ ولد لإبراهيم بن عبد الرحمن بن عوف.\nوقال الترمذي: وفي الباب عن عبد الله بن مسعود قال: «كُنَّا نُصلِّي مع رسول الله - ﷺ- ولا نتوضأ من المَوْطإ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يطهره ما بعده) قوله: يطهره ما بعده في هذا الحديث، وقوله في الحديث الآخر: «فهذه بهذه» معناه عند الشافعي -﵀-: فيما كان يابسًا لا يعلق بالثوب منه شيء، فأما إذا كان رطبًا، فإنه لا يطهر إلا بالغسل، وقال مالك: هو أن يطأ الأرض القذرة، ثم يطأ الأرض اليابسة النظيفة فإن بعضها يطهر بعضًا، وأما النجاسة مثل البول ونحوه، يصيب الثوب أو ⦗٨٩⦘ بعض الجسد، فإن ذلك لا يطهره إلا الماء إجماعًا، قال: وفي إسناد الحديثين مقال (٢) .\n_________\n(١) رواه الموطأ ١ / ٢٤ في الطهارة، باب مالا يجب منه الوضوء، وأبو داود رقم (٣٨٣) في الطهارة، باب في الأذى يصيب الذيل، والترمذي رقم (١٤٣) في الطهارة، باب في الوضوء من الموطأ، وهو حديث صحيح بشواهده.\n(٢) ولكنه صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٤١) . وأحمد (٦/٢٩٠) قال: حدثنا عبد الله بن إدريس. وفي (٦/٣١٦) قال: حدثنا صفوان بن عيسى والدارمي (٧٤٨) قال: أخبرنا يحيى بن حسان. قال: حدثنا مالك بن أنس. وأبو داود (٣٨٣) قال: حدثنا عبد الله بن مسلمة، عن مالك. وابن ماجة (٥٣١) قال: حدثنا هشام بن عمار. قال: حدثنا مالك بن أنس. والترمذي (١٤٣) قال: حدثنا أبو رجاء قتيبة. قال: حدثنا مالك بن أنس.\nثلاثتهم - مالك بن أنس، وعبد الله بن إدريس. وصفوان بن عيسى - عن محمد بن عمارة بن عمرو بن حزم، عن محمد بن إبراهيم بن الحارث التيمي، عن أم ولد لإبراهيم بن عبد الرحمن بن عوف، فذكرته.\n(*) في رواية صفوان بن عيسى: (ح) عن أم ولد لابن عبد الرحمن بن عوف» .\n(*) وفي رواية قتيبة «عن أم ولد لعبد الرحمن بن عوف» .\nقلت: الراوية عن أم سلمة، مجهولة.","vol":"7","page":88},{"text":"٥٠٦٠ - (د) امرأة من بني عبد الأشهل - ﵂ - قالت: «قلتُ: يا رسول الله، إن لنا طريقًا إلى المسجد مُنْتِنة، فكيف نفعل إذا مُطِرنا؟ قالت: فقال: أليس بعدَها طريق هي أطيبُ منها؟ قلت: بلى، قال: فهذه بهذه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٤) في الطهارة، باب في الأذى يصيب الذيل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٣٥) قال: حدثنا أبو كامل. قال: حدثنا زهير، يعني ابن معاوية. وفي (٦/٤٣٥) قال: حدثنا يزيد بن هارون. قال: أخبرنا إسرائيل. وأبو داود (٣٨٤) قال: حدثنا عبد الله بن محمد النفيلي وأحمد بن يونس. قالا:حدثنا زهير. وابن ماجة (٥٣٣) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا شريك.\nثلاثتهم - زهير، وإسرائيل، وشريك - عن عبد الله بن عيسى، عن موسى بن عبد الله بن يزيد، فذكره.","vol":"7","page":89},{"text":"٥٠٦١ - (د) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إذا وطئ أحدكم بنعله الأذى، فإن التراب له طَهُور» .\nوفي رواية «إذا وطئ الأذى بخُفَّيه فطَهُورُهما الترابُ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٥) و(٣٨٦) في الطهارة، باب في الأذى يصيب النعل، وإسناد الرواية الأولى صحيح، والرواية الثانية فيها محمد بن عجلان وهو ثقة اختلطت عليه أحاديث أبي هريرة، ولكن يشهد لها الرواية الأولى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٨٦) قال: حدثنا أحمد بن إبراهيم. وابن خزيمة (٢٩٢) قال: حدثنا الحسن بن عبد الله بن منصور الأنطاكي.\nكلاهما - أحمد بن إبراهيم،والحسن بن عبد الله - عن محمد بن كثير، عن الأوزاعي، عن محمد بن عجلان، عن سعيد بن أبي سعيد، عن أبيه، فذكره.\n(*) أخرجه أبو داود (٣٨٥) قال: حدثنا أحمد بن حنبل، قال: حدثنا أبو المغيرة (ح) وحدثنا عباس بن الوليد بن مزيد، قال: أخبرني أبي (ح) وحدثنا محمود بن خالد، قال: حدثنا عمر - يعني ابن عبد الواحد - عن الأوزاعي، المعنى، قال: أنبئت أن سعيدا المقبري حدث عن أبيه، فذكره.","vol":"7","page":89},{"text":"٥٠٦٢ - (د) عائشة - ﵂ - بمعناه، أخرجه أبو داود هكذا، ولم يذكر لفظه (١) .\n_________\n(١) رقم (٣٨٧) في الطهارة، باب في الأذى يصيب النعل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٧) قال: حدثنا محمود بن خالد، قال: حدثنا محمد، يعني ابن عائذ. قال: حدثني يحيى، يعني ابن حمزة، عن الأوزاعي، عن محمد بن الوليد، قال: أخبرني سعيد بن أبي سعيد، عن القعقاع بن حكيم، فذكره.","vol":"7","page":89},{"text":"٥٠٦٣ - () عبد الله بن عباس - ﵄ - قال: «إذا مرَّ ثوبُكَ، أو وَطِئْتَ قَذَرًا رَطْبًا فاغْسِلْه، وإن كان يابسًا فلا عليك» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين،لم أهتد إليه.","vol":"7","page":89},{"text":"<span data-type=\"title\" id=toc-1047>الفصل الثاني: في المني</span>\n٥٠٦٤ - (خ م د س) عائشة - ﵄ - قالت: «كنتُ أغْسِلُ الجنابةَ من ثوبِ رسول الله - ﷺ-، فيخرُج إلى الصلاةِ وإنَّ بُقَعَ الماء في ثوبه» .\nوفي رواية «أنَّ رسول الله - ﷺ- كان يغسل المنِيَّ، ثم يخرج إلى الصلاة في ذلك الثوب، وأنا أنْظُرُ أثَرَ الغَسْلِ فيه» أخرجه البخاري ومسلم.\nولمسلم «أنَّ رجلًا نزل بعائشةَ، فأصْبَح يغسل ثوبه، فقالت عائشةُ: إنما كان يُجْزِئُكَ - إنْ رأيتَه - أن تغسلَ مكانه، فإن لم تَرَهُ نَضَحْتَ حَوْلَه، فلقد رأيتُني أفْرُكُه من ثوبِ رسول الله - ﷺ- فَرْكًا، فيُصلي فيه» .\nوله في أخرى: قالتْ عائشةُ في المنيِّ «كنتُ أفْرُكه من ثوب رسول الله - ﷺ-» .\nوله في أخرى من حديث عبد الله بن شهاب الخَوْلاني قال: «كنتُ نازلًا على عائشةَ، فاحْتَلَمْتُ في ثَوْبيَّ، فغمستُهما في الماء، فرأتني جارية لعائشةَ، فأخبرتْها، فبعثتْ إليَّ عائشةُ، فقالتْ: ما حَمَلَكَ على ما صَنعتَ بثوبَيْك؟ قال: قلتُ: رأيتُ ما يرى النائم في منامه، قالتْ: هل رأيتَ فيهما ⦗٩١⦘ شيئًا؟ قلت: لا، قالت: فلو رأيتَ شيئًا غَسَلْتَهُ، لقد رأيْتُني وإني لأحُكُّه من ثوبِ رسول الله - ﷺ- يابسًا بِظُفُري» .\nوفي رواية الترمذي «أنها غسلت مَنِيًّا من ثوبِ رسول الله - ﷺ-» .\nوله في أخرى: قال همَّامُ بن الحارث: «ضاف عَائشةَ ضَيْف، فأمرتْ له بِمِلْحَفَة صفراءَ، فنام فيها، فاحْتَلَم، فاسْتَحْيَى أنْ يُرْسِلَ بها إليها وبها أثرُ الاحتلام، فَغَمَسَها في الماء، ثم أرسل بها، فقالت عائشةُ: لِمَ أفسدَ علينا ثوْبَنا؟ إنما كان يكفيه أن يَفْرُكه بأصابعه، وربما فَرَكْتُه من ثوبِ رسول الله - ﷺ- بأصابعي» .\nوفي رواية أبي داود قال: سمعتُ عائشةَ تقولُ: «إنَّها كانت تغسل المنيَّ من ثوبِ رسول الله - ﷺ-، قالت: ثم أرَاهُ فيه بُقْعَة، أو بُقَعًا» .\nوله في أخرى عن همام «أنه كان عند عائشة، فاحْتَلَم، فأبْصَرَتْهُ جارية لعائشةَ، وهو يغسل أثر الجنابة من ثوبه - أو يغسل ثوبَه - فأخْبَرَتْ عائشةَ، فقالت: لقد رأيتُني وأنا أفْرُكُه من ثوبِ رسول الله - ﷺ-، فيُصلِّي فيه» .\nوله في أخرى مختصرًا قالت: «كنتُ أفْرُكُ المنيَّ من ثوبِ رسول الله - ﷺ- فيُصلِّي فيه» . ⦗٩٢⦘\nوفي رواية النسائي قالتْ: «[لقد] رأيتُني أفرُك المنيَّ من ثوبِ رسول الله - ﷺ-» .\nوفي أخرى «كنتُ أراه في ثوبِ رسول الله - ﷺ- فَأحُكُّه عنه بشيء» .\nوفي أخرى «كنتُ أفْرُكُ المنيَّ من ثوبِ رسول الله - ﷺ-، فيُصلِّي فيه» وأخرج الرواية الأولى من الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضاف ضَيف) ضِفْتُ الرجل: إذا نزلت به، وأضَفْتُه: إذا أنزلته.\n_________\n(١) رواه البخاري ١ / ٢٨٧ في الوضوء، باب غسل المني وفركه، وباب إذا غسل الجنابة أو غيرها فلم يذهب أثره، ومسلم رقم (٢٨٨) و(٢٨٩) و(٢٩٠) في الطهارة، باب حكم المني، وأبو داود رقم (٣٧١) و(٣٧٢) و(٣٧٣) في الطهارة، باب المني يصيب الثوب، والترمذي رقم (١١٧) و(١١٨) في الطهارة، باب ما جاء في المني يصيب الثوب، وباب غسل المني من الثوب، والنسائي ١ / ١٥٦ في الطهارة، باب غسل المني من الثوب، وباب فرك المني من الثوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن سليمان بن يسار، عن عائشة، قالت: «كنت أغسل الجنابة من ثوب النبي -ﷺ- فيخرج إلى الصلاة، وإن بقع الماء في ثوبه» .\nأخرجه أحمد (٦/٤٧) قال: حدثنا أبو معاوية. وفي (٦/١٤٢و٢٣٥) قال: حدثنا يزيد. وفي (٦/١٦٢) قال: حدثنا يحيى بن زكريا. والبخاري (١/٦٧) قال: حدثنا عبدان. قال: أخبرنا عبد الله بن المبارك (ح) وحدثنا قتيبة. قال: حدثنا يزيد (ح) وحدثنا مسدد. قال: حدثنا عبد الواحد. وفي (١/٦٧) قال: حدثنا موسى. قال: حدثنا عبد الواحد (ح) . وحدثنا عمرو بن خالد. قال: حدثنا زهير. ومسلم (١/١٦٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. (ح) وحدثنا أبو كامل الجحدري. قال: حدثنا عبد الواحد، يعني ابن زياد. (ح) وحدثنا أبو كريب. قال: أخبرنا ابن المبارك وابن أبي زائدة. وأبو داود (٣٧٣) قال: حدثنا عبد الله بن محمد النفيلي. قال: حدثنا زهير. (ح) وحدثنا محمد بن عبيد بن حساب البصري. قال: حدثنا سليم، يعني ابن أخضر. وابن ماجة (٥٣٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان. والترمذي (١١٧) قال: حدثنا أحمد بن منيع. قال: حدثنا أبو معاوية. والنسائي (١/١٥٦) وفي الكبرى (٢٨٠) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله. وابن خزيمة (٢٨٧) قال: حدثنا محمد بن عبد الأعلى الصنعاني. قال: حدثنا بشر يعني ابن مفضل. (ح) وحدثنا محمد بن العلاء ابن كريب. قال: حدثنا ابن مبارك. (ح) وحدثنا محمد بن عبد الله المخرمي قال: حدثنا يزيد بن هارون.\nجميعهم - أبو معاوية، ويزيد بن هارون، ويحيى بن زكريا بن أبي زائدة، وعبد الله بن المبارك، ويزيد بن زريع، وعبد الواحد بن زياد، وزهير بن معاوية، ومحمد بن بشر، وسليم بن أخضر، وعبدة بن سليمان، وبشر بن مفضل - عن عمرو بن ميمون بن مهران، عن سليمان بن يسار، فذكره.\n(*) الروايات متقاربة المعنى.\nوعن الأسود بن يزيد. قال: رأتني عائشة، أم المؤمنين، أغسل أثر جنابة أصابت ثوبي. فقالت: ما هذا (ح) قلت: جنابة أصابت ثوبي. فقالت: «لقد رأيتنا، وإنه يصيب ثوب رسول الله -ﷺ- فما يزيد على أن يقول به هكذا» .\nووصفه مهدي بن ميمون - أحد رواة الحديث -: حك يده على الأخرى.\nأخرجه أحمد (٦/٣٥) قال: حدثنا محمد بن أبي عدي، عن سعيد، عن أبي معشر. وفي (٦/٩٧) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد، عن أبي معشر. وفي (٦/١٠١) قال: حدثنا عفان. وقال: حدثنا مهدي. قال: حدثنا واصل الأحدب. وفي (٦/١٢٥و١٣٢) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة، عن حماد. وفي (٦/٢١٣) قال: حدثنا أبو كامل. قال: حدثنا حماد، عن حماد. وفي (٦/٢٣٩) قال: حدثنا يزيد. قال: أخبرنا هشام بن حسان، عن أبي معشر. ومسلم (١/١٦٥) قال: حدثنا قتيبة بن سعيد. قال: حدثنا حماد، يعني ابن زيد، عن هشام بن حسان. (ح) وحدثنا إسحاق بن إبراهيم قال: أخبرنا عبدة بن سليمان. قال: حدثنا ابن أبي عروبة.\nجميعا - هشام، وابن أبي عروبة- عن أبي معشر. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا هشيم عن مغيرة. (ح) وحدثني محمد بن حاتم. قال: حدثنا عبد الرحمن بن مهدي، عن مهدي بن ميمون، عن واصل الأحدب. (ح) وحدثني ابن حاتم. قال: حدثنا إسحاق بن منصور. قال: حدثنا إسرائيل، عن منصور ومغيرة. وأبو داود (٣٧٢) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن حماد، وابن ماجة (٥٣٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا هشيم، عن مغيرة. والنسائي (١/١٥٦و١٥٧) قال: أخبرنا قتيبة. قال: حدثنا حماد بن زيد، عن هشام بن حسان. عن أبي معشر. (ح) وأخبرنا محمد بن كامل بالمروزي، قال: حدثنا هشيم، عن مغيرة. وابن خزيمة (٢٨٨) قال: حدثنا محمد بن الوليد القرشي. قال: حدثنا عبد الأعلى. قال: حدثنا هشام بن حسان، عن أبي معشر (ح) وحدثنا محمد بن الوليد. قال: حدثنا يعلى. قال: حدثنا الأعمش. (ح) وحدثنا عبد الوارث بن عبد الصمد قال: حدثني أبي. قال: حدثنا مهدي، وهو ابن ميمون، عن واصل. (ح) وحدثنا محمد بن يحيى. قال: حدثنا مسدد. قال: حدثنا أبو عوانة، عن المغيرة بن مقسم وحماد بن أبي سليمان. (ح) وحدثنا محمد بن يحيى. قال: حدثنا الخضر بن محمد بن شجاع وابن الطباع. قالا: أخبرنا هاشم قال: أخبرنا المغيرة. (ح) وحدثنا محمد بن يحيى. قال: حدثنا أبو الوليد. قال: حدثنا حماد، يعني ابن سلمة، عن حماد، وهو ابن أبي سليمان. (ح) وحدثنا يحيى بن حكيم. قال: حدثنا محمد بن أبي عدي، عن سعيد بن أبي عروبة، عن أبي معشر (ح) وحدثنا هارون بن إسحاق الهمداني قال: حدثنا عبدة عن سعيد، عن أبي معشر. وفي (٢٨٩) قال: حدثنا إبراهيم بن إسماعيل بن يحيي بن سلمة بن كهيل. قال: حدثني أبي، عن أبيه سلمة.\nسبعتهم - أبو معشر زياد بن كليب، وواصل الأحدب، وحماد بن أبي سليمان، ومغيرة بن مقسم، ومنصور، والأعمش، وسلمة بن كهيل - عن إبراهيم. النخعي، عن الأسود بن يزيد، فذكره\n(*) الروايات مطولة ومختصرة، وأثبتنا لفظ رواية أحمد (٦/١٠١) .\n(*) أخرجه مسلم (١/١٦٤) قال: حدثنا عمر بن حفص بن غياث. قال: حدثنا أبي، عن الأعمش، عن إبراهيم، عن الأسود وهمام، عن عائشة، فذكرا نحوه.\n(*) وأخرجه مسلم (١/١٦٤) قال: حدثنا يحيى بن يحيى، وابن خزيمة (٢٨٨) قال: حدثنا أبو بشر الواسطي.\nكلاهما- يحيى بن يحيى، وأبو بشر - عن خالد بن عبد الله، عن خالد الحذاء، عن أبي معشر، عن إبراهيم، عن علقمة والأسود، أن رجلا نزل بعائشة فأصبح يغسل ثوبه، فقالت عائشة: إنما كان يجزئك إن رأيته أن تغسل مكانه.... فذكرا نحوه.\nوعن همام بن الحارث، أنه كان عند عائشة، ﵂، فاحتلم فأبصرته جارية لعائشة وهو يغسل أثر الجنابة من ثوبه، أو يغسل ثوبه، فأخبرت عائشة. فقالت: «لقد رأيتني، وأنا أفركه من ثوب رسول الله -ﷺ-.» .\nأخرجه الحميدي (١٨٦) قال: حدثنا سفيان. قال: حدثنا منصور. وأحمد (٦/٤٣) قال: حدثنا أبومعاوية. قال: حدثنا الأعمش. وفي (٦/١٢٥) قال: حدثنا عفان وبهز. قالا: حدثنا شعبة. قال: الحكم أخبرني. (ح) وحدثناه محمد بن جعفر. قال: حدثنا شعبة. عن الحكم، وفي (٦/ ١٣٥) قال: حدثنا ابن الأشجعي. قال: حدثنا أبي، عن سفيان، عن منصور. (ح) وحدثنا سفيان بن عيينة، عن منصور وفي (٦/١٩٣) قال: حدثنا يحيى بن سعيد، عن الأعمش وفي (٦/١٩٣) قال: حدثنا يحيى، قال: حدثنا شعبة، عن الحكم. وفي (٦/٢٦٣) قال: حدثنا أبو قطن. قال: حدثنا شعبة، عن الحكم. ومسلم (١/١٦٥) قال: حدثني محمد بن حاتم. قال: حدثنا ابن عيينة، عن منصور. وأبو داود (٣٧١) قال: حدثنا حفص بن عمر، عن شعبة، عن الحكم، وابن ماجة (٥٣٧) قال: حدثنا علي بن محمد. قال: حدثنا أبو معاوية. (ح) وحدثنا محمد بن طريف. قال حدثنا عبدة بن سليمان\nجميعا - أبو معاوية، وعبدة - عن الأعمش. وفي (٥٣٨) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا أبو معاوية، عن الأعمش. والترمذي (١١٦) قال: حدثنا هناد. قال: حدثنا أبو معاوية، عن الأعمش. والنسائي (١/١٥٦) قال: أخبرنا عمرو بن يزيد. قال: حدثنا بهز. قال: حدثنا شعبة. قال: الحكم أخبرني (ح) وأخبرنا الحسين بن حريث. قال: أنبأنا سفيان عن منصور. وفي (١/١٥٦) وفي الكبرى (٢٨٢) قال: أخبرنا شعيب بن يوسف، عن يحيى بن سعيد، عن الأعمش. وابن خزيمة (٢٨٨) قال: حدثنا سعيد بن عبد الرحمن المخزومي وعبد الجبار بن العلاء. قالا: حدثنا سفيان - قال عبد الجبار- قال: حدثنا منصور وقال سعيد - عن منصور - (ح) وحدثنا أبو هاشم زياد بن أيوب. قال: حدثنا زياد، يعني ابن عبد الله البكائي، قال: حدثنا منصور. (ح) وحدثنا محمد بن العلاء بن كريب قال: حدثنا أبو أسامة. (ح) وحدثنا عبد الله بن سعيد الأشج. قال: حدثنا ابن نمير. (ح) وحدثنا بندار. قال: حدثنا يحيى بن سعيد كلهم -أبو أسامة، وابن نمير، ويحيى - عن الأعمش. (ح) وحدثنا علي بن خشرم. قال: أخبرنا عيسى، يعني ابن يونس، عن الأعمش (ح) وحدثنا نصر بن مروزق المصري. قال: حدثنا أسد. يعني ابن موسى. قال: حدثنا شعبة. عن الحكم وحدثنا محمد بن يحيى. قال: حدثنا يعلى. قال: حدثنا الأعمش (ح) وحدثنا نصر بن مرزوق. قال: حدثنا أسد. قال: حدثنا المسعودي، عن الحكم وحماد. (ح) وحدثنا يحيى بن حكيم. قال: حدثنا أبو داود. قال: حدثنا المسعودي، عن حماد.\nأربعتهم- منصور، والأعمش، والحكم، وحماد بن أبي سليمان - عن إبراهيم، عن همام بن الحارث، فذكره.\n(*) أخرجه مسلم (١/١٦٤) قال: حدثنا عمر بن حفص بن غياث. قال: حدثنا أبي، عن الأعمش، عن إبراهيم، عن الأسود وهمام، عن عائشة، فذكرا نحوه.\nوعن القاسم بن محمد، عن عائشة قالت: «كنت أفرك المني من ثوب رسول الله -ﷺ- ثم ما أغسل» .\nقال أبو قطن - أحد رواة الحديث - قالت مرة: أثره. وقالت مرة مكانه.\nأخرجه أحمد (٦/٢٦٣) قال: حدثنا أبو قطن. قال: حدثنا عباد بن منصور. وابن خزيمة (٢٨٨) قال: حدثنا أحمد بن عيسى بن زيد اللخمي التنيسي، قال: حدثنا عمرو بن أبي سلمة، عن الأوزاعي، عن يحيى بن سعيد الأنصاري. (ح) قال: وحدثنا يحيى بن حكيم. قال: حدثنا أبو داود قال: حدثنا عباد بن منصور.\nكلاهما - عباد بن منصور، ويحيى بن سعيد - عن القاسم بن محمد فذكره.\nوعن عبد الله بن شهاب الخولاني، قال: كنت نازلا على عائشة، فاحتلمت في ثوبي فغمستهما في الماء، فرأتني جارية لعائشة فأخبرتها. فبعثت إلي عائشة. فقالت: ما حملك علي ما صنعت بثوبيك؟ قال: قلت: رأيت ما يرى النائم في منامه قالت: هل رأيت فيهما شيئا قلت: لا. قالت: فلو رأيت شيئا غسلته. لقد رأيتني وأني لأحكه من ثوب رسول الله -ﷺ- يابسا بظفري.\nأخرجه مسلم (١/١٦٥) قال: حدثنا أحمد بن جواس الحنفي أبو عاصم وابن خزيمة (٢٨٨) قال: حدثنا محمد بن يحيى. قال: حدثنا حسن بن الربيع.\nكلاهما - أحمد بن جواس، وحسن بن الربيع - قالا: حدثنا أبو الأحوص، عن شبيب بن غرقدة، عن عبد الله بن شهاب الخولاني، فذكره.\nوعن الحارث بن نوفل، عن عائشة، قالت: «كنت أفرك الجنابة - وقالت مرة أخرى المني - من ثوب رسول الله -ﷺ-» .\nأخرجه أحمد (٦/٦٧) قال: حدثنا يونس. وفي (٦/٢٨٠) قال: حدثنا يونس. وفي (٦/٢٨٠) قال: حدثنا حسن. والنسائي (١/١٥٦) وفي الكبرى (٢٨١) قال: أخبرنا قتيبة بن سعيد.\nثلاثتهم - يونس بن محمد، وحسن بن موسى، وقتيبة - عن حماد بن زيد، عن أبي اشم الرماني، عن أبي مجلز عن الحارث بن نوفل، فذكره.\n(*) أخرجه ابن خزيمة (٢٨٨) قال: حدثنا بشر بن معاذ العقدي. قال: حدثنا حماد بن زيد. قال: حدثنا أبو هاشم الرماني، عن أبي مجلز لاحق بن حميد، عن عبد الله بن الحارث بن نوفل، فذكره.\nوعن مجاهد،» عن عائشة (ح) أنها كانت تفرك المني من ثوب رسول الله (ح) «.\nأخرجه ابن خزيمة (٢٨٨) قال: حدثنا نصر بن مرزوق المصري. قال: حدثنا أسد بن موسى. قال: حدثنا قزعة بن سويد، قال: حدثنا حميد الأعرج وعبد الله بن أبي نجيح. (ح) وحدثنا محمد بن يحيى. قال: حدثنا هانئ بن يحيى. قال: حدثنا قزعة، عن ابن أبي نجيح وحميد الأعرج. وحدثنا محمد بن يحيى. قال: حدثنا مسلم بن إبراهيم. قال: حدثنا قزعة، وهو ابن سويد قال: حدثنا حميد.\nكلاهما - حميد الأعرج، وابن أبي نجيح - عن مجاهد، فذكره.\n(*) ذكر ابن خزيمة هذا الحديث ضمن أسانيد كثيرة وقال: كل هؤلاء عن عائشة ثم ذكر هذا الحديث وقال: منهم من اختصر الحديث، ومنهم من ذكر نزول الضيف بها وغسله ملحفتها وقولها: وقد رأيتني وأنا أفركه من ثوب رسول الله -ﷺ-.\nوعن محارب بن دثار، عن عائشة، «أنها كانت تحت المني من ثوب رسول الله -ﷺ- وهو يصلى» .\nأخرجه ابن خزيمة (٢٩٠) قال: حدثنا الحسن بن محمد. قال: حدثنا إسحاق، يعني الأزرق. قال: حدثنا محمد بن قيس، عن محارب بن دثار، فذكره.\nوعن عبد الله بن عبيد بن عمير الليثي. قال: قالت عائشة: -ﷺ- كان رسول الله -ﷺ-، يسلت المني من ثوبه بعرق الإذخر، ثم يصلي فيه، ويحته من ثوبه يابسا ثم يصلي فيه» .\nأخرجه ابن خزيمة (٢٩٤) قال: حدثنا الحسن بن محمد. قال: حدثنا معاذ، يعني ابن معاذ العنبري. (ح) قال: وحدثنا محمد بن يحيى. قال: حدثنا أبو الوليد. وفي (٢٩٥) قال: حدثنا محمد يعني ابن يحيى قال: حدثنا أبو قتيبة.\nثلاثتهم - معاذ بن معاذ، وأبو الوليد الطيالسي، وأبو قتيبة سلم بن قتيبة - عن عكرمة بن عمار اليمامي، عن عبد الله بن عبيد بن عمير الليثي، فذكره.\nوعن ورقاء بنت هذام الهنائية. قالت: سمعت عائشة تقول: «ربما رأيت في ثوب النبي -ﷺ-، الجنابة فأفركه» .\nأخرجه أحمد (٦/٢٥٥) قال: حدثنا أبو سعيد مولى بن هاشم. قال: حدثنا طلحة بن شجاع. قال: حدثتني ورقاء بنت هذام الهنائية، فذكرته.\nوعن عروة، عن عائشة، قالت: «كان يراه في مرط إحدانا ثم يفركه - يعني الماء - ومروطهن يومئذ الصوف- تعني النبي -ﷺ-» .\nأخرجه أحمد (٦/٢٦٣) قال: حدثنا عمرو بن أيوب الموصلي. (ح) وكثير. وابن خزيمة (٢٨٨) قال: حدثنا علي بن سهل الرملي. قال: حدثنا زيد، يعني ابن أبي الزرقاء.\nثلاثتهم - عمرو بن أيوب، وكثير بن هشام، وزيد بن أبي الزرقاء - عن جعفر بن برقان، عن الزهري، عن عروة، فذكره.\nوعن عبد الله بن عبيد بن عمير، عن عائشة قالت: (ح) كان رسول الله -ﷺ- يسلت المني من ثوبه بعرق الإذخر، ثم يصلي فيه ويحته من ثوبه يابسا ثم يصلى فيه» .\nأخرجه أحمد (٦/٢٤٣) قال: حدثنا معاذ بن معاذ. قال: حدثنا عكرمة بن عمار، عن عبد الله بن عبيد بن عمير، فذكره.","vol":"7","page":90},{"text":"٥٠٦٥ - (ط) يحيى بن عبد الرحمن بن حاطب: أنه اعْتَمَرَ معَ عمرَ بنِ الخطابِ في رَكْب فيهم عَمرو بن العاص، وأن عمرَ بنَ الخطاب عَرَّسَ ببعض الطريق قريبًا من بعض المياه، فاحْتَلَم عمرُ، وقد كادَ أن يُصبحَ، فلم يَجِدْ مع الركب ماء، فركب حتى جاء الماءَ، فجعل يغسل ما رأى من ذلك الاحتلام حتى أسْفَرَ، فقال له عمرو بن العاص: أصْبَحتَ ⦗٩٣⦘ ومعنا ثياب، فدعْ ثوبَك يُغْسَل، فقال له عُمرُ بنُ الخطاب: «وَاعَجَبًا لك يا ابْنَ العاص، لئن كنتَ تجدُ ثيابًا، أفَكُلُّ الناسِ يَجِدُ ثِيابًا؟ والله لو فَعَلْتُها لكانت سُنَّة، بل أغْسِلُ ما رأيتُ، وأنْضَحُ ما لم أرَ» . أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَرَّسَ) التَّعْريس: نزول المسافر آخر الليل نَزْلَة للنوم والراحة.\n(أسفر) الصبح: إذا أضاء وانتشر ضوؤه.\n_________\n(١) ١ / ٥٠ في الطهارة، باب إعادة الجنب الصلاة، قال الزرقاني في \" شرح الموطأ \": قال أبو عبد الملك: هذا مما عد أن مالكًا وهم فيه، لأن أصحاب هشام: الفضل بن فضالة، وحماد بن سلمة، ومعمرًا، قالوا: عن هشام عن أبيه عن يحيى بن عبد الرحمن بن حاطب عن أبيه، فسقط لمالك: عن أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١١٢) قال: عن هشام بن عروة. عن أبيه. عن يحيى بن عبد الرحمن بن حاطب أنه اعتمر..، فذكره.\nقال الزرقاني في شرحه (١/١٤٩ و١٥٠) قال أبو عبد الملك: هذا مما عدا أن مالكا وهم فيه، لأن أصحاب هشام: الفضل بن فضالة وحماد بن سلمة ومعمرا قالوا: عن هشام عن أبيه عن يحيى بن عبد الرحمن بن حاطب عن أبيه فسقط لمالك: عن أبيه.","vol":"7","page":92},{"text":"٥٠٦٦ - (ت) عبد الله بن عباس - ﵄ - قال: «إنما المنيُّ بمنزلة المُخَاطِ، فأمِطْهُ عنك ولو بإذْخِرَة» . أخرجه الترمذي بغير إسناد (١) .\n_________\n(١) ذكر الترمذي تعليقًا على الحديث رقم (١١٧) في الطهارة، باب غسل المني من الثوب، بغير إسناد، ورواه البيهقي في \" السنن الكبرى \" ٢ / ٤١٨ وقال: هذا صحيح عن ابن عباس من قوله، وقد روي مرفوعًا، ولا يصح رفعه، وقد ثبت في حديث عائشة أنها كانت تغسل المني من ثوب رسول الله ﷺ، وتحكه وتفركه، وقد تقدم في الحديث رقم (٥٠٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه الترمذي (١١٧) (١/٢٢٠ شاكر)، والأثر وصله البيهقي في الكبرى (٢/٤١٨) وقال: هذا صحيح عن ابن عباس قوله: وقد روي مرفوعا، ولا يصح رفعه أهـ.","vol":"7","page":93},{"text":"<span data-type=\"title\" id=toc-1048>الفصل الثالث: في دم الحيض</span>\n٥٠٦٧ - (خ م ط د ت س) أسماء بنت أبي بكر - ﵄ - قالتْ: «جاءتِ امرأة إلى النبيِّ - ﷺ-، فقالتْ: إحدانا يُصيبُ ثوبَها من الْحَيْضَةِ: كيف تَصْنَعُ به؟ فقال: تَحُتُّهُ، ثم تقْرُصُه بالماء، ثم تَنْضَحُه، ثم تُصلِّي فيه» أخرجه الجماعة إلا النسائي.\nوفي رواية النسائي: «أن امرأة استَفْتَت النبيَّ - ﷺ- عن دَمِ الحيض يُصيبُ الثوبَ؟ قال: حُتِّيهِ، ثم اقْرُصِيه بالماء، ثم انْضَحِيه وصلِّي فيه» .\nوفي رواية أخرى لأبي داود قالت: «سمعتُ امرأة تسألُ رسول الله - ﷺ-: كيف تَصْنَعُ إحدانا بثوبها إذا رأت الطهر: أتُصلِّي فيه؟ قال: تَنْظُر، فإن رأتْ فيه دمًا فَلْتقْرُصْهُ بشيء من ماء، ولْتنْضَحْ ما لم تَرَ، ولْتُصَلّ فيه» (١) .\nوفي أخرى بهذا المعنى، وفيه «حُتِّيه، ثم اقْرُصِيه بالماء، ثم انْضَحيه» . ⦗٩٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَحتُّه) الحتُّ والحَكُّ سواء.\n(تَقْرُصُه) القَرْص: الأخذ بأطراف الأصابع، وإنما أمرها بالحتِّ والقَرْص؛ لأن غسل الدم بها أذهب وأبلغ من الفَرْك بجميع اليد.\n_________\n(١) رواه البخاري ١ / ٣٤٩ في الحيض، باب غسل دم الحيض، وفي الوضوء، باب غسل الدم، ومسلم رقم (٢٩١) في الطهارة، باب نجاسة الدم وكيفية غسله، والموطأ ١ / ٦٠ و٦١ في الطهارة، باب جامع الحيضة، وأبو داود رقم (٣٦٠) و(٣٦١) و(٣٦٢) في الطهارة، باب المرأة تغسل ثوبها الذي تلبسه في حيضها، والترمذي رقم (١٣٨) في الطهارة، باب ما جاء في غسل دم الحيض من الثوب، والنسائي ١ / ١٥٥ في الطهارة، باب دم الحيض يصيب الثوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ صفحة (٦١) . والحميدي (٣٢٠) قال: حدثنا سفيان، وأحمد (٦/٣٤٥) قال: حدثنا أبو معاوية. وفي (٦/٣٥٣، ٣٤٦) قال: حدثنا يحيى بن سعيد. (ح) وأبو معاوية. والدارمي (١٠٢١) قال: أخبرنا عمرو بن عون، وقال: حدثنا سفيان بن عيينة. والبخاري (١/٦٦) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى. وفي (١/٨٤) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (١/١٦٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد (ح) وحدثنا أبو كريب. قال: حدثنا ابن نمير. (ح) وحدثني أبو الطاهر. قال: أخبرني ابن وهب، قال أخبرني يحيى بن عبد الله بن سالم، ومالك بن أنس، وعمرو بن الحارث، وأبو داود (٣٦١) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٣٦٢) قال: حدثنا مسدد، قال: حدثنا حماد. (ح) وحدثنا مسدد، قال: حدثنا عيسى بن يونس (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا حماد. يعني ابن سلمة. وابن ماجة (٦٢٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر والترمذي (١٣٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة. والنسائي (١/١٥٥) . وفي الكبرى (٢٧٧) قال: أخبرنا يحيى بن حبيب بن عربي، عن حماد بن زيد. وابن خزيمة (٢٧٥) قال: حدثنا أحمد بن عبدة، قال: أخبرنا حماد بن زيد. (ح) وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة. (ح) وحدثنا يحيى بن حكيم. قال: حدثنا يحيى بن سعيد. (ح) وحدثنا سلم ابن جنادة، قال: حدثنا وكيع (ح) وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب. أن مالكا حدثهم. (ح) وحدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة. (ح) وحدثنا محمد بن عبد الله المخرمي، قال: حدثنا أبو معاوية.\nجميعهم - مالك، وسفيان بن عيينة وأبو معاوية، ويحيى بن سعيد، ووكيع، وابن نمير، ويحيى بن عبد الله بن سالم، وعمرو بن الحارث، وحماد بن زيد، وحماد بن سلمة، وعيسى بن يونس، وأبو خالد الأحمر، وأبو أسامة - عن هشام بن عروة.\n٢- وأخرجه الدارمي (٧٧٨) قال: أخبرنا أحمد بن خالد، وفي (١٠٢٣) قال: أخبرنا محمد بن عبد الله الرقاشي، قال: حدثنا يزيد هو ابن زريع. وأبو داود (٣٦٠) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا محمد بن سلمة. وابن خزيمة (٢٧٦) قال: حدثنا يحيى بن حكيم، قال: حدثنا عمر بن علي. (ح) وحدثنا يحيى بن حكيم، قال: حدثنا ابن أبي عدي.\nخمستهم - أحمد بن خالد، ويزيد، ومحمد بن سلمة، وعمر بن علي، وابن أبي عدي - عن محمد بن إسحاق.\nكلاهما - هشام بن عروة، ومحمد بن إسحاق - عن فاطمة بنت المنذر، فذكرته.","vol":"7","page":94},{"text":"٥٠٦٨ - (خ د) عائشة - ﵂ - قالت: «ما كان لإحدانا إلا ثوب واحد تَحيضُ فيه، فإذا أصابه شيء من دم قالت بريقها (١) فَمَصَعَتْه بظُفُرِها» هذه رواية البخاري.\nوعند أبي داود مثله، وله في أخرى قالت: «قد كان يكون لإحدانا الدِّرْعُ، فيه تحيض، وفيه تُصِيبها الجنابة،، ثم ترى فيه قَطْرَة من دَم، فتَقصَعُه بِريقها» .\nوفي أخرى له قالت: «ما كان لإحدانا إلا ثوب واحد، فيه تحيض، فإن أصابه شيء من دَم بَلَّته بريقها، ثم قَصَعَتْه بريقها» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فمصَعَتْه بظُفُرها) مصعته بالصاد والعين غير المعجمتين، أي: حركته وعركته بظفرها، أراد المبالغة في الحكِّ. ⦗٩٦⦘\n(فتقصعه بريقها) هكذا جاء في رواية لأبي داود، وقد جاء في أخرى «فقصعته بريقها» والقَصع - بالقاف والصاد غير المعجمة-: هو شِدَّة المضغ وضم بعض الأسنان إلى بعض، ونحو من هذا أراد: بالقصع.\n_________\n(١) قال في \" الفتح \": هذا من إطلاق القول على الفعل.\n(٢) رواه البخاري ١ / ٣٥١ في الحيض، باب هل تصلي المرأة في ثوب حاضت فيه، وأبو داود رقم (٣٥٨) و(٣٦٤) في الطهارة، باب المرأة تغسل ثوبها الذي تلبسه في حيضها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن مجاهد. قال: قالت عائشة: «ما كان لإحدانا إلا ثوب واحد تحيض فيه، فإذا أصابه شيء من دم، قالت بريقها، فقصعته بظفرها»\nأخرجه البخاري (١/٨٥) قال: حدثنا أبو نعيم. قال: حدثنا إبراهيم بن نافع، عن ابن أبي نجيح. وأبو داود (٣٥٨) قال: حدثنا محمد بن كثير العبدي. قال: أخبرنا إبراهيم بن نافع. قال: سمعت الحسن، يعني ابن مسلم.\nكلاهما - ابن أبي نجيح، والحسن بن مسلم - عن مجاهد، فذكره.\nوعن القاسم، عن عائشة زوج النبي (ح) أنها قالت: (ح) إن كانت إحدانا لتحيض ثم تقرص الدم من ثوبها عند طهرها فتغسله وتنضح على سائره، ثم تصلي فيه» .\nأخرجه البخاري (١/٨٤) قال: حدثنا أصبغ. وابن ماجة (٦٣٠) قال: حدثنا حرملة بن يحيى.\nكلاهما - أصبغ، وحرملة بن يحيى - عن ابن وهب، قال: أخبرني عمرو بن الحارث، عن عبد الرحمن ابن القاسم، عن أبيه، فذكره.\nوعن عطاء، عن عائشة. قالت: «قد كان يكون لإحدانا الدرع، فيه تحيض، وفيه تصيبها الجنابة، ثم ترى فيه قطرة من دم فتقصعة بريقها» .\nأخرجه أبو داود (٣٦٤) قال: حدثنا النفيلي. قال: حدثنا سفيان، عن ابن أبي نجيح، عن عطاء، فذكره.","vol":"7","page":95},{"text":"٥٠٦٩ - (خ د س) عائشة - ﵂ - قالت: «كانتْ إحدانا تحيض، ثم تَقرُصُ الدَّمَ من ثوبها عند طُهرِها، فتَغسِله، وتَنْضحُ على سائره، ثم تُصَلِّي فيه» .\nأخرجه البخاري، وجعله الحميديُّ حديثًا مُفردًا عن الأول، وهما - وإن اشتركا في معنى دَمِ الحيض وغسله من الثوب - فقد انفرد الأول بأنه لم يُذكر فيه الغسل، وإنما قالتْ: «بَلَّتْه بريقها» . وهنا «تغسله» . وحيث أفرده الحميديُّ عن الأول اتَّبعناه.\nوفي رواية أبي داود قالتْ: «كنتُ معَ رسول الله - ﷺ- وعلينا شِعَارُنا، وقد ألقينا فوقَهُ كِساء، فلما أصبحَ رسول الله - ﷺ- أخذَ الكِسَاءَ فَلبِسَه، ثم خرجَ فصلَّى الغداةَ، ثم جلسَ، فقال رَجُل: يا رسول الله، هذه لُمْعَة من دَم في الكساء، فَقَبَضَ رسول الله - ﷺ- عليها مع ما يَلِيها، وأرسلها إليَّ مَصْرُورَة في يد الغلام، فقال: اغْسلي هذا، وأجِفِّيها، ثم أرْسِلي بها إليِّ، فدعوتُ بقَصْعتي فغسلتُها، ثم أجفَفتُها، فأحَرْتُها إليه، فجاء رسول الله - ﷺ- نِصْفَ النهار وهو عليه» . ⦗٩٧⦘\nوفي أخرى له قالت مُعاذَةُ: «سألتُ عائشةَ عن الحائض يُصيبُ ثوبَها الدَّمُ؟ قالت: تَغْسِلُه، فإن لم يذهبْ أثَرُه فَلتُغَيِّرهُ بشيء من صُفرَة، قالت: ولقد كنتُ أحِيضُ عِندَ رسول الله - ﷺ- ثَلاثَ حِيض جميعًا، لا أغسِلُ لي ثوبًا» .\nوله في أخرى قال خِلاَسُ الهَجَرِي: سمعتُ عائشةَ تقول: «كنتُ أنا ورسول الله - ﷺ- نَبِيتُ في الشِّعَارِ الواحدِ وأنا حائض طامث، فإن أصابه مِنِّي شيء، غَسَلَ مكانه، لم يَعْدُهُ، ثم صلى فيه» .\nوأخرج النسائي هذه الرواية الآخِرَةَ، وهذا لفظه: قالت: «كنتُ أنا ورسول الله - ﷺ- نَبِيتُ في الشِّعَارِ الواحد، وأنا طَامِث حائض، فإن أصابه مِنِّي شيء، غسل مكانهُ، لم يَعْدُهُ، وصلَّى فيه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شِعَارنا) الشِّعار: الثوب الذي يلي الجسد، وأراد به هاهنا: الإزار الذي كان يَتَغطَّى به عند النوم.\n(لُمْعَة) اللمعة: القدر اليسير من أي الألوان كانت، يقال في الثوب من سواد، أو صُفرة، أو حُمرة، وجمعها: لُمَع. ⦗٩٨⦘\n(أحرْتُها) إليه، أي: رددتها إليه، حار يحور: إذا رجع.\n(تَقْرُص) يقال: قرصتُ الدم من الثوب بالماء، أي: قطعته، كأنها تقصد إليه من سائر الثوب فتغسله، فكأنه قطع وحِيازة.\n(طَامِث) الطامِث: المرأة الحائض، والطَّمْث: الحيض.\n(لم يَعْدُه) أي: لم يتعدَّه ولم يتجاوزه.\n_________\n(١) رواه البخاري ١ / ٣٤٩ في الحيض، باب غسل دم المحيض، وأبو داود رقم (٢٦٩) في الطهارة، باب في الرجل يصيب منها ما دون الجماع، ورقم (٣٥٧) في الطهارة، باب المرأة تغسل ثوبها الذي تلبسه في حيضها، ورقم (٣٨٨) في الطهارة، باب الاعادة من النجاسة تكون في الثوب، والنسائي ١ / ١٥٠ و١٥١ في الطهارة، باب مضاجعة الحائض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع روايات الحديث المتقدم.\nرواية أبي داود أخرجها أبو داود (٣٨٨) قال: حدثنا محمد بن يحيى بن فارس. قال: حدثنا أبو معمر. قال: حدثنا عبد الوارث. قال: حدثنا أم يونس بنت شداد. قالت: حدثتني حماتي أم جحدر العامرية، فذكرته.","vol":"7","page":96},{"text":"٥٠٧٠ - (د) أم سلمة - ﵂ -: سألتْها امرأة من قريش عن الصلاة في ثوب الحائض؟ فقالتْ: «قد كان يُصيبنُا الحيضُ على عهدِ رسول الله - ﷺ-، فَتلْبَثُ إحدانا أيام حَيْضِها، ثم تَطْهُرُ، فَتَنْظُر الثوبَ الذي كانت تَقْلِبُ فيه، فإن أصابه دم غسلناه وصلَّينا فيه، وإن لم يكن أصابه شيء تركناه، ولم يَمْنَعْنا ذلك أن نُصَلِّيَ فيه، وأما المُمتَشِطة، فكانت إحدانا تكون مُمْتَِشطة، فإذا اغتسلت لم تَنقُضْ ذلك، ولكنها تَحْفِنُ على رأسها ثلاثَ حَفنَات، فإذا رأت البَلَلَ في أصولِ الشَّعر دَلَكَتْه، ثم أفاضَت على سائر جسدها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥٩) في الطهارة، باب المرأة تغسل ثوبها الذي تلبسه في حيضها، وفي سنده جهالة، ولكن للحديث شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٥٩) قال: ثنا يعقوب بن إبراهيم،قال: ثنا عبد الرحمن يعني ابن مهدي، قال: ثنا بكار بن يحيى، قال: حدثتني جدتي، فذكرته، قلت:في إسناده جهالة، جدة بكار لا تعرف.","vol":"7","page":98},{"text":"٥٠٧١ - (د س) أم قيس بنت محصن - ﵂ - قالت: «سألتُ رسول الله - ﷺ- عن دم الحيض يكون في الثوب؟ قال: حُكِّيهِ ⦗٩٩⦘ بِضِلَع، واغسِليه بماء وسِدْر» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بضِلَع) الضِّلَع للحيوان معروف، وقيل: أراد بالضلع هاهنا: عودًا شبيهًا بالضلع عريضًا معوجًا.\n_________\n(١) رواه أبو داود رقم (٣٦٣) في الطهارة، باب المرأة تغسل ثوبها الذي تلبسه في حيضها، والنسائي ١ / ١٥٤ و١٥٥ في الطهارة، باب دم الحيض يصيب الثوب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/٣٥٥) قال حدثنا يحيى بن سعيد، عن سفيان وفي (٦/٣٥٦) قال: حدثنا إسرائيل. (ح) وحدثنا عبد الرحمن بن مهدي. قال: حدثنا سفيان. والدارمي (١٠٢٤) قال: أخبرنا أبو عبيد القاسم بن سلام. قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وأبو داود (٣٦٣) قال: حدثنا مسدد. قال: حدثنا يحيى، عن سفيان. وابن ماجة (٦٢٨) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد وعبد الرحمن بن مهدي، قالا: حدثنا سفيان. والنسائي (١/١٥٤١، ١٩٥) وفي الكبرى (٢٧٨) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا يحيى بن سعيد، عن سفيان. وابن خزيمة (٢٧٧) قال: حدثنا بندار. قال: حدثنا يحيى. قال: حدثنا سفيان.\nكلاهما - سفيان الثوري، وإسرائيل - عن أبي المقدام ثابت بن هرمز الحداد، قال: حدثني عدي بن دينار، فذكره.","vol":"7","page":98},{"text":"<span data-type=\"title\" id=toc-1049>الفصل الرابع: في الكلب وغيره من الحيوان</span>\n٥٠٧٢ - (خ م ط س د ت) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إذا شَرِبَ الكلبُ في إناء أحدِكم فلْيَغسِلْه سبعَ مرَّات» .\nوفي رواية قال: «وإذا وَلَغَ الكلبُ في إناء أحدِكم فَليُرِقه، ثم لْيَغسِلْهُ سبَع مِرَار» .\nوفي أخرى مثلُه، ولم يقل: «فليُرِقه» .\nوفي أخرى «طُهُورُ إناءِ أحدِكم، إذا وَلَغَ فيه الكلب: أن يغسلَهُ سبعَ مرات، أولاهُنَّ بالتراب» . ⦗١٠٠⦘\nوفي أخرى قال: «طُهور إناءِ أحدِكم إذا ولَغ فيه الكلبُ: أن يَغْسِلَهُ سَبْعَ مَرَّات» أخرجه مسلم.\nوأخرج البخاري و«الموطأ» والنسائي الأولى.\nوأخرج أبو داود الرواية الرابعة.\nوفي أخرى لأبي داود بمعناه، ولم يرفعه، وزاد «وإذا وَلَغَ الهِرُّ غُسِلَ مرة» .\nوفي أخرى له: «إذا وَلَغَ الكلبُ في الإناء: فاغسلوه سَبْعَ مَرَّات، السابعةَ بالتراب» .\nقال أبو داود: ورواه جماعة عنه، ولم يذكروا الترابَ.\nوللنسائي مثلُ الرواية الثانية.\nوفي رواية الترمذي قال: قال لي رسول الله - ﷺ-: «يُغْسَلُ الإناءُ إذا ولغ فيه الكلب سبع مرات، أولاهنَّ أو أخراهنَّ بالتراب، وإذا وَلَغَتْ فيه الهِرَّةُ غُسِلَ مرة» .\nوقد رواه غير واحد، ولم يذكر فيه الهرة (١) . ⦗١٠١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَلَغَ) الكلب في الإناء: إذا شرب فيه أو منه.\n_________\n(١) رواه البخاري ١ / ٢٣٩ و٢٤٠ في الوضوء، باب إذا شرب الكلب في إناء أحدكم فليغسله سبعًا، ومسلم رقم (٢٧٩) في الطهارة، باب حكم ولوغ الكلب، والموطأ ١ / ٣٤ في الطهارة، باب جامع الوضوء، وأبو داود رقم (٧١) و(٧٢) و(٧٣) في الطهارة، باب الوضوء بسؤر الكلب، والترمذي رقم (٩١) في الطهارة، باب ما جاء في سؤر الكلب، والنسائي ١ / ١٧٦ و١٧٧ في المياه، باب سؤر الكلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن الأعرج، عن أبي هريرة، أن رسول الله -ﷺ- قال: «إذا شرب الكلب في إناء أحدكم، فليغسله سبع مرات» .\n١- أخرجه مالك (الموطأ) (٤٧) . وأحمد (٢/٤٦٠) قال: قرأت على عبد الرحمن. (ح) وحدثنا إسحاق. والبخاري (١/٥٤) قال: حدثنا عبد الله بن يوسف. ومسلم (١/١٦١) قال: حدثنا يحيى بن يحيى. وأبو داود (تحفة الأشراف ١٣٧٩٩) عن الحارث بن مسكين، عن عبد الرحمن بن القاسم وابن ماجة (٣٦٤) قال: حدثنا محمد بن يحيى، قال: حدثنا روح بن عبادة، والنسائي (١/٥٢) قال: أخبرنا قتيبة.\nسبعتهم - عبد الرحمن بن مهدي، وإسحاق بن عيسى، وعبد الله بن يوسف، ويحيى بن يحيى، وعبد الرحمن بن القاسم، وروح، وقتيبة - عن مالك بن أنس.\n٢- وأخرجه الحميدي (٩٦٧) . وأحمد (٢/٢٤٥) . وابن خزيمة (٩٦) قال: حدثنا عبد الجبار بن العلاء.\nثلاثتهم - الحميدي، وأحمد، وعبد الجبار - قالوا: حدثنا سفيان.\nكلاهما - مالك، وسفيان بن عيينة - عن أبي الزناد، عن الأعرج، فذكره.\n(*) رواية ابن خزيمة: -ﷺ- طهور إناء أحدكم إذا ولغ فيه الكلب، أن يغسله سبع مرات» .\n(*) في رواية سفيان عند أحمد (٢/٢٤٥): عن الأعرج، عن أبي هريرة لعله عن النبيﷺ-.\n(*) قال المزي: حديث أبي داود في رواية أبي الحسن بن العبد.\nوعن محمد بن سيرين، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «طهور إناء أحدكم إذا ولغ فيه الكلب، أن يغسله سبع مرات، أولاهن بالتراب» .\n(*) رواية أيوب عند الترمذي: -ﷺ- يغسل الإناء إذا ولغ فيه الكلب سبع مرات، أولاهن أو أخراهن بالتراب، وإذا ولغت فيه الهرة غسل مرة» .\nأخرجه الحميدي (٩٦٨) قال: حدثنا سفيان، قال: حدثنا أيوب السختياني. وأحمد (٢/٢٦٥) قال: حدثنا عبد الرزاق، قال: حدثنا هشام بن حسان، (ح) وقال: حدثنا معمر. عن أيوب. وفي (٢/٤٢٧) قال: حدثنا إسماعيل، عن هشام بن حسان. وفي (٢/٤٨٩) قال: حدثنا محمد بن جعفر قال: حدثنا سعيد، عن أيوب. وفي (٢/٥٠٨) قال: حدثنا يزيد، قال: أخبرنا هشام. ومسلم (١/١٦٢) قال: حدثنا زهير ابن حرب، قال: حدثنا إسماعيل بن إبراهيم، عن هشام بن حسان. وأبو داود (٧١) قال: حدثنا أحمد ابن يونس. قال: حدثنا زائدة في حديث هشام. وفي (٧٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبان، قال: حدثنا قتادة. والترمذي (٩١) قال: حدثنا سوار بن عبد الله العنبري، قال: حدثنا المعتمر بن سليمان، قال: سمعت أيوب، والنسائي (١/١٧٧) . وفي الكبرى (٦٨) قال: أخبرنا إسحاق ابن إبراهيم، قال: أخبرنا عبدة بن سليمان، قال: حدثنا ابن أبي عروبة، عن قتادة، وابن خزيمة (٩٥) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا بن علية، عن هشام بن حسان حدثنا محمد بن بشار، قال: حدثنا إبراهيم بن صدقة (ح) وحدثنا إسماعيل بن بشر بن منصور السليمي، قال: حدثنا عبد الأعلى. (ح) وحدثنا محمد بن يحيى القطعي، قال: حدثنا محمد بن مروان.\nثلاثتهم - إبراهيم، وعبد الأعلى، ومحمد بن مروان - قالوا: حدثنا هشام بن حسان. وفي (٩٥ و٩٧) قال: حدثنا جميل بن الحسن، قال: حدثنا أبو همام، يعني محمد بن مروان، قال: حدثنا هشام.\nثلاثتهم - أيوب السختياني، وهشام بن حسان، وقتادة - عن محمد بن سيرين، فذكره.\n(*) أخرجه أبو داود (٧٢) قال: حدثنا مسدد، قال: حدثنا المعتمر، يعني ابن سليمان (ح) وحدثنا محمد ابن عبيد، قال: حدثنا حماد بن زيد، جميعا عن أيوب، عن محمد، عن أبي هريرة، بمعناه ولم يرفعاه زاد: «... وإذا ولغ الهر غسل مرة» .\nوعن أبي رزين وأبي صالح، عن أبي هريرة، قال: قال رسول الله (-ﷺ-: «إذا ولغ الكلب في إناء أحدكم، فليرقه، ثم ليغسله سبع مرار» .\nأخرجه أحمد (٢/٢٥٣) قال: حدثنا أبو معاوية. ومسلم (١/١٦١) قال: حدثنا على بن حجر السعدي، قال: حدثنا علي بن مسهر. (ح) وحدثني محمد بن الصباح، قال: حدثنا إسماعيل بن زكريا. والنسائي (١/٥٣) وفي الكبرى (٦٥) قال: أخبرنا علي بن حجر، قال: أنبأنا علي بن مسهر. وابن خزيمة (٩٨) قال: حدثنا محمد بن يحيى، قال: حدثنا إسماعيل بن الخليل، قال: حدثنا علي.\nثلاثتهم - أبو معاوية، وعلي بن مسهر، وإسماعيل بن زكريا - عن الأعمش، عن أبي رزين وأبي صالح، فذكراه.\n(*) وأخرجه أحمد (٢/٤٢٤) قال: حدثنا أبو معاوية. وفي (٢/٤٨٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وابن ماجة (٣٦٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية والنسائي في الكبرى (الورقة ١٣٠-أ) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا من أبو معاوية.\nكلاهما- أبو معاوية، وشعبة - عن سليمان الأعمش، عن أبي رزين عن أبي هريرة، فذكره. ليس فيه (أبو صالح) .\n(*) وأخرجه أحمد (٢/٤٨٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان، عن ذكوان عن أبي هريرة، فذكره. ليس فيه: (أبو رزين) .\n(*) قال أبو عبد الرحمن النسائي: لا أعلم أحدا تابع علي بن مسهر على قوله: فليرقه.\n(*) في روايتي أبي معاوية وإسماعيل، لم يقل: (ح) فليرقه» .\nوعن ثابت بن عياض مولى عبد الرحمن بن زيد، أنه سمع أبا هريرة، قال: قال رسول الله -ﷺ-: «إذا ولغ الكلب في إناء أحدكم، فليغسله سبع مرات» .\nأخرجه أحمد (٢/٢٧١) قال: حدثنا عبد الرزاق. والنسائي (١/٥٢) . وفي (الكبرى) (٦٦) قال: أخبرني إبراهيم بن الحسن، قال: حدثنا حجاج.\nكلاهما - عبد الرزاق، وحجاج - عن ابن جريج، قال: أخبرني زياد بن سعد، أن ثابت بن عياض مولى عبد الرحمن بن زيد أخبره، فذكره.\nوعن أبي سلمة، عن أبي هريرة، عن النبي -ﷺ- مثله يعني مثل حديث ثابت بن عياض عن أبي هريرة السابق برقم (١٢٧٤١) ..\nهكذا ذكره أحمد والنسائي عقيب حديث ثابت بن عياض عن أبي هريرة. ولم يذكرا متنه.\nأخرجه أحمد (٢/٢٧١) قال: حدثنا عبد الرزاق. والنسائى (١/٥٣) وفي الكبرى (٦٧) قال: أخبرني إبراهيم بن الحسن، قال: حدثنا حجاج.\nكلاهما - عبد الرزاق، وحجاج - عن ابن جريج، قال: أخبرني زياد بن سعد، أنه أخبره هلال، بن أسامة أنه سمع أبا سلمة، فذكره.\nوعن همام بن منبه، قال: هذا ما حدثناه أبو هريرة عن محمد رسول الله (ح)، فذكر أحاديث منها: وقال رسول الله -ﷺ-: «طهور إناء أحدكم إذا ولغ الكلب فيه، أن يغسله سبع مرات»\nأخرجه أحمد (٢/٣١٤) . ومسلم (١/١٦٢) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد بن حنبل، ومحمد بن رافع - عن عبد الرزاق بهمام قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوعن عبيد بن حنين مولى بني زريق، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «إذا ولغ الكلب في إناء أحدكم، فليغسله سبع مرات» .\nأخرجه أحمد (٢/٣٩٨) قال: حدثنا سليمان، قال: حدثنا إسماعيل، قال: أخبرنا عتبة بن مسلم مولى بني تميم، عن عبيد بن حنين مولى بني زريق، فذكره.\nوعن أبي رافع، عن أبي هريرة، أن رسول الله -ﷺ- قال: «إذا ولغ الكلب في إناء أحدكم، فليغسله سبع مران أولاهن بالتراب» .\nأخرجه النسائي (١/١٧٧) . وفي الكبرى (٦٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا معاذ بن هشام، قال حدثني أبي، عن قتادة، عن خلاس، عن أبي رافع، فذكره.","vol":"7","page":99},{"text":"٥٠٧٣ - (م د س) عبد الله بن مغفل - ﵁ - قال: «أمرَ رسول الله - ﷺ- بقتل الكلاب، ثم قال: ما بالُهُمْ وبَالُ الكلاب؟ ثم رخَّص في كلب الصيد وكلبِ الغنم، وقال: إذا ولَغَ الكلبُ في الإناء فاغسلوه سَبعَ مَرَّات، وعَفِّرُوه الثامنةَ في التراب» .\nأخرجه مسلم وأبو داود والنسائي، وقالا: «والثامنةَ عَفِّروهُ بالتراب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَفِّروه) التَّعْفِير: التَّمْريغ في العَفَر، وهو التراب.\n_________\n(١) رواه مسلم رقم (٢٨٠) في الطهارة، باب حكم ولوغ الكلب، وأبو داود رقم (٧٤) في الطهارة، باب الوضوء بسؤر الكلب، والنسائي ١ / ١٧٧ في المياه، باب تعفير الإناء بالتراب من ولوغ الكلب فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٨٦) قال: حدثنا يحيى. وفي (٥/٥٦) قال:حدثنا محمد بن جعفر، وبهز،والدارمي (٧٤٣ و٢٠١٢) قال: أخبرنا وهب بن جرير. ومسلم (١/٦٢و٥/٣٦) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. وفي (١/٦٢ و٥/٣٦) قال:وحدثنيه يحيى بن حبيب الحارثي، قال: حدثا خالد - يعني ابن الحارث (ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد (ح) وحدثني محمد بن الوليد، قال: حدثنا محمد بن جعفر. وفي (٥/٣٦) قال: وحدثنا إسحاق بن إبراهيم، قال: أخبرنا النضر (ح) وحدثنا محمد بن المثنى، قال:حدثنا وهب بن جرير. وأبو داود (٧٤) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا يحيى بن سعيد. وابن ماجة (٣٦٥و٣٢٠٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شبابة. وفي (٣٢٠١) قال: حدثنا محمد بن بشار، قال: حدثنا عثمان بن عمر (ح) وحدثنا محمد بن الوليد قال: حدثنا محمد بن جعفر. والنسائي (١/٥٤ و١٧٧) وفي الكبري (٧٠) قال: أخبرنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد. وفي (١/١٧٧) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد.\nتسعتهم - يحيى بن سعيد، ومحمد بن جعفر، وبهز بن أسد، ووهب بن جربر، ومعاذ، وخالد بن الحارث، والنضر، وشبابة، وعثمان بن عمر - عن شعبة، عن أبي التياح يزيد بن حميد قال:سمعت مطرفا، فذكره.","vol":"7","page":101},{"text":"٥٠٧٤ - (خ د) عبد الله بن عمر - ﵄ - قال: «كانت الكلاب تُقْبِلُ وتُدْبِرُ في المسجد في زمان رسول الله - ﷺ-، فلم يكونوا يَرُشُّون شيئًا من ذلك» . أخرجه البخاري (١) .\nوفي رواية أبي داود قال: «كنتُ أبِيتُ في المسجد في عهدِ رسول الله - ﷺ-، وكنتُ فتى شابًّا عَزبًا، وكانت الكلاب تَبول، وتُقْبِلُ وتُدْبِر في ⦗١٠٢⦘ المسجد.. الحديث» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تبول وتقبل وتدبر في المسجد) أراد بقوله: تبول وتقبل وتدبر في المسجد، أنها تبول خارج المسجد، ثم تقبل وتدبر في المسجد عابرة، إذ لا يجوز أن يترك الكلاب حتى تمتهن المسجد وتبول فيه، وإنما كان عبورها فيه حيث لم يكن له أبواب، وأما البول فلا.\n_________\n(١) رواه البخاري تعليقًا ١ / ٢٤٣ في الوضوء، باب الماء الذي يغسل به شعر الإنسان، وقد وصله أبو داود في الرواية التي بعده بإسناد صحيح.\n(٢) رقم (٣٨٢) في الطهارة، باب في طهور الأرض إذا يبست، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٢) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الله بن وهب، وابن خزيمة (٣٠٠) قال: حدثنا إبراهيم بن منقذ بن عبد الله الخولاني، قال: حدثنا أيوب بن سويد.\nكلاهما - عبد الله بن وهب، وأيوب بن سويد- عن يونس بن يزيد، قال: أخبرني الزهري، قال: حدثني حمزة بن عبد الله بن عمر، فذكره.\nقلت: إنما رواية البخاري معلقة فكان ينبغي من المؤلف التنبيه كعادته في معلقات البخاري.","vol":"7","page":101},{"text":"٥٠٧٥ - (ط د ت س) كبشة بنت كعب بن مالك - ﵂ - وكانتْ تحتَ ابن أبي قتادة «أن أبا قتادةَ دخلَ عليها، فَسَكَبَتْ له وضُوءًا، فجاءت هِرَّة لتشرب منه، فأصْغى لها الإناء حتى شَرِبَتْ، قالت كبشةُ: فرآني أنظرُ إليه، فقال: أتعجبين يا ابنة أخي؟ [قالت:] فقلت: نعم، فقال: إن رسول الله - ﷺ- قال: إنها ليست بِنَجَس، إنما هي من الطَّوَّافين عليكم، أو الطَّوَّافات» .\nأخرجه «الموطأ»، وقال: لا بأس به، إلا أن يَرَى في فَمِها نجاسة، وأخرجه الترمذي وأبو داود والنسائي مثله (١) . ⦗١٠٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أصْغى) أصْغيت الإناء: إذا أملته.\n(الطَّوافين) الطائف: الخادم الذي يخدمك برفق وعناية، وقد جعل الهرة بمنزلة الخادم، وقيل: إنه شبهها بمن يطوف بك للحاجة والمسألة، يريد: أن الأجر في مواساتها كالأجر في مواساة من يطوف بك للحاجة ويتعرَّض للمسألة.\n_________\n(١) رواه الموطأ ١ / ٢٣ في الطهارة، باب الطهور للوضوء، وأبو داود رقم (٧٥) في الطهارة، باب سؤر الهرة، والترمذي رقم (٩٢) في الطهارة، باب ما جاء في سؤر الهرة، والنسائي ١٠ / ٥٥ في الطهارة، باب سؤر الهرة، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح، أقول: وللحديث طرق وشواهد يرتقي بها إلى درجة الصحيح، منها الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه مالك الموطأ (صفحة (٤٠) وأحمد (٥/٣٠٣) قال: قرأت على عبد الرحمن. (ح) وحدثنا إسحاق يعني ابن عيسى. وفي (٥/٣٠٩) قال: حدثنا حماد بن خالد الخياط. والدارمي (٧٤٢) قال: أخبرنا الحكم بن المبارك وأبو داود (٧٥) قال: حدثنا عبد الله بن مسلمة القعنبي. وابن ماجة (٣٦٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا زيد بن الحباب. والترمذي (٩٢) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. والنسائي (١/٥٥ و١٧٨) . وفي الكبرى (٦٣) قال: أخبرنا قتيبة. وابن خزيمة (١٠٤) قال: حدثنا يونس بن عبد الأعلى الصدفي. قال: أخبرنا ابن وهب.\nتسعتهم - عبد الرحمن بن مهدي، وإسحاق بن عيسى، وحماد بن خالد، والحكم بن المبارك والقعنبي، وزيد بن الحباب، ومعن، وقتيبة، وابن وهب - عن مالك بن أنس، عن إسحاق بن عبد الله بن أبي طلحة، عن حميدة بنت عبيد بن رفاعة، عن كبشة بنت كعب بن مالك، فذكرته.\n(*) وأخرجه الحميدي (٤٣٠) وأحمد (٥/٢٩٦) قالا: حدثنا سفيان قال: حدثني إسحاق بن عبد الله بن أبي طلحة. قال: حدثتني امرأة عبد الله بن أبي طلحة، أن أبا قتادة كان يصغي الإناء للهر، فيشرب. وقال: إن رسول الله (ح) حدثنا أنها ليست بنجس، إنها من الطوافين والطوافات عليكم.\n(*) في رواية الحميدي (سمعت امرأة، أظنها امرأة عبد الله بن أبي قتادة) شك سفيان.","vol":"7","page":102},{"text":"٥٠٧٦ - (د) داود بن صالح [بن] دينار التمارعن أمِّه: «أنَّ مولاتها أرسلتها بَهرِيسة إلى عائشةَ، قالت: فوجدتُها تُصلِّي، فأشارتْ إليَّ: أنْ ضَعيها، فجاءت هِرَّة، فأكلتْ منها، فلما انصرفت عائشةُ من صلاتها أكلت من حيثُ أكلت الهِرَّةُ، فقالتْ: إنَّ رسول الله - ﷺ- قال: إنها ليستْ بنجَس، إنما هي من الطوافين عليكم، وإني رأيتُ رسول الله - ﷺ- يتوضأُ بفَضلِها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٧٦) في الطهارة، باب سؤر الهرة، وأم داود بن صالح مجهولة، ولكن للحديث شواهد بمعناه، منها الذي قبله، فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٦) قال: ثنا عبد الله بن مسلمة: ثنا عبد العزيز، عن داود بن صالح بن دينار التمار، فذكره.\nقلت: أم صالح مجهولة.","vol":"7","page":103},{"text":"٥٠٧٧ - (خ ط د ت س) ميمونة - ﵂ -: أنَّ رسول الله - ﷺ- «سُئل عن فَأرة وقعتْ في سَمْن؟ فقال: ألْقُوها وما حَولها، وكلوا ⦗١٠٤⦘ سَمْنَكُم» . قال معن: حَدَّثنا مالك مالا أُحْصيه يقول: عن ابن عباس عن ميمونةَ.\nوفي حديث الحميديِّ - هو الأكبرُ - قال: قيل لسفيان: فإنَّ معمرًا يحدِّثُه عن الزَّهريِّ عن سعيد بنِ المسيب عن أبي هريرة؟ قال: ما سمعتُ الزهريَّ يقوله إلا عن عبيد الله عن ابن عباس عن ميمونةَ عن النبيِّ - ﷺ-، ولقد سمعتُه منه مرارًَا، وفي حديث يونس عن الزهري - يعني «سئل عن الدَّابَّة تمُوتُ في الزَّيتِ والسَّمْنِ، وهو جامد أو غير جامد: الفأْرَةِ أو غيرها؟ قال: بلغنا: أنَّ رسول الله - ﷺ- أمرَ بفأْرَة ماتت في سَمْن فأمر بما قَرُبَ منها فطُرِح، ثم أُكِل» - عن حديث عبيد الله بن عبد الله.\nأخرجه البخاري، وأخرج «الموطأ» وأبو داود والترمذي والنسائي المسند من الرواية الأولى، ولأبي داود والنسائي أيضًا بمثل حديث أبي هريرة الذي يتلو هذا الحديث (١) .\n_________\n(١) رواه البخاري ١ / ٢٩٦ في الوضوء، باب ما يقع من النجاسات في السمن والماء، وفي الذبائح والصيد، باب إذا وقعت الفأرة في السمن الجامد أو الذائب، والموطأ ٢ / ٩٧١ و٩٧٢ في الاستئذان، باب ما جاء في الفأرة تقع في السمن، وأبو داود رقم (٣٨٤١) و(٣٨٤٣) في الأطعمة، باب في الفأرة تقع في السمن، والترمذي رقم (١٦٩٩) في الأطعمة، باب ما جاء في الفأرة تقع في السمن، والنسائي ٧ / ١٧٨ في الفرع والعتيرة، باب الفأرة تقع في السمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٦٠١) . والحميدي (٣١٢) قال: حدثنا سفيان وأحمد (٦/٣٢٩) قال: حدثنا سفيان. وفي (٦/٣٣٠) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. وفي (٦/٣٣٥) قال: حدثنا عبد الرحمن، عن مالك. والدارمي (٧٤٤ و٢٠٩٠) قال: أخبرنا محمد بن يوسف، عن ابن عيينة. وفي (٢٠٨٩) قال: أخبرنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٢٠٩٢) قال: حدثنا زيد بن يحيى: قال: حدثنا مالك. والبخاري (١/٦٨) قال: حدثنا إسماعيل. قال: حدثني مالك. (ح) وحدثنا علي بن عبد الله. قال: حدثنا معن قال: حدثنا مالك. وفي (٧/١٢٦) قال: حدثنا الحميدي. قال: حدثنا سفيان. (ح) وحدثنا عبد العزيز بن عبد الله. قال: حدثنا مالك، وأبو داود (٣٨٤١) قال: حدثنا مسدد. قال: حدثنا سفيان. وفي (٣٨٤٣) قال: حدثنا أحمد بن صالح. قال: حدثنا عبد الرزاق. قال: أخبرنا عبد الرحمن بن بوذويه، عن معمر. والترمذي (١٧٩٨) قال: حدثنا سعيد بن عبد الرحمن المخزومي وأبو عمار، قالا: حدثنا سفيان. والنسائي (٧/١٧٨) قال: أخبرنا قتيبة. قال: حدثنا سفيان. (ح) وأخبرنا يعقوب بن إبراهيم الدورقي ومحمد بن يحيى بن عبد الله النيسابوري، عن عبد الرحمن، عن مالك (ح) وأخبرنا خشيش بن أصرم. قال: حدثنا عبد الرزاق. قال: أخبرني عبد الرحمن بن بوذويه، أن معمرا ذكره.\nخمستهم - مالك، وسفيان بن عيينة، والأوزاعي، ويونس، ومعمر - عن محمد بن مسلم بن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن عبد الله بن عباس، فذكره.\n(*) أخرجه البخاري (٧/١٢٦) قال: حدثنا عبدان. قال: أخبرنا عبد الله عن يونس، عن الزهري: عن الدابة تموت في الزيت والسمن وهو جامد، أو غير جامد، الفارة أو غيرها. قال: بلغنا أن رسول الله -ﷺ- أمر بفأرة ماتت في سمن فأمر بما قرب منها فطرح، ثم أكل، عن حديث عبيد الله بن عبد الله.\n(*) وأخرجه أبو داود (٣٨٤٢) قال: حدثنا أحمد بن صالح والحسن بن علي. واللفظ للحسن،. قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة. قال: قال: رسول الله -ﷺ-: إذا وقعت الفأرة في السمن فإن كان جامدا فألقوها وما حولها، وإن كان مائعا فلا تقربوه. قال الحسن: قال عبد الرزاق: وربما حدث به معمر عن الزهري، عن عبيد الله بن عبد الله، عن ابن عباس، عن ميمونة، عن النبي -ﷺ-\n(*) في رواية الحميدي: قيل لسفيان: فإن معمرا يحدثه عن الزهري، عن سعيد بن المسيب، عن أبي هريرة قال: ما سمعت الزهري يقول إلا: «عن عبيد الله، عن ابن عباس، عن ميمونة، عن النبي -ﷺ-» ولقد سمعته منه مرارا.\n(*) في رواية معن بن عيسى، قال: حدثنا مالك ما لا أحصيه يقول: عن ابن عباس، عن ميمونة.","vol":"7","page":103},{"text":"٥٠٧٨ - (د) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: ⦗١٠٥⦘ «إذا وقعتِ الفأْرَةُ في السَّمن، فإذا كان جامدًا فألقُوها وما حولها، وإن كان مائعًا فلا تَقْرَبُوه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٤٢) في الأطعمة، باب ما جاء في الفأرة تقع في السمن، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٣٢و٤٩٠) قال: حدثنا محمد بن جعفر. وفي (٢/٢٦٥) قال: حدثنا عبد الرزاق. وأبوداود (٣٨٤٢) قال: حدثنا أحمد بن صالح والحسن بن علي، قال: حدثنا عبد الرزاق.\nكلاهما - محمد بن جعفر، وعبد الرزاق - عن معمر، عن الزهري، عن سعيد بن المسيب، فذكره.\n(*) قال أحمد عقب رواية عبد الرزاق: قال عبد الرزاق: أخبرني أبو عبد الرحمن بن بوذويه، أن معمرا كان يذكره بهذا الإسناد ويذكر قال: قال رسول الله -ﷺ-.\nوقال: حدثنا معمر، عن أيوب، عن ابن سيرين، عن أبي هريرة.\n(*) وقال أبو داود: قال الحسن: قال عبد الرزاق: وربما حدث به معمر، عن الزهري، عن عبيد الله بن عبد الله عن ابن عباس، عن ميمونة، عن النبي -ﷺ-.\n(*) قال البخاري (٧/١٢٦): حدثنا الحميدي. قال: قيل لسفيان: فإن معمرا يحدثه عن الزهري، عن سعيد بن المسيب، عن أبي هريرة (ح) قال: ما سمعت الزهري يقول إلا: عن عبيد الله، عن ابن عباس، عن ميمونة، عن النبي -ﷺ-. ولقد سمعته منه مرارا.","vol":"7","page":104},{"text":"٥٠٧٩ - (د) أبو سعيد الخدري - ﵁ -: أنَّ رسول الله - ﷺ- مرَّ بغلام يَسلَخُ شاة وما يُحْسِنُ، فقال له رسول الله - ﷺ-: «تَنَحَّ حتى أُرِيكَ، فأدْخَل يده بين الجلْدِ واللحم، فَدَخَسَ بها حتى دخلتْ إلى الإبط، ثم مضى فصلَّى للناس، ولم يتوضأ» .\nزاد في رواية: يعني «لم يَمَس ماء» .\nأخرجه أبو داود، وقال: قال هلال: لا أعلمه إلا عن أبي سعيد، وقال أيوب وعمرو: أُرَاه عن أبي سعيد (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فدخَس بها) الدَّخْس - بالخاء المعجمة -: الدَّس، أراد: أنه أدخل يده بين اللحم والجلد.\n_________\n(١) رقم (١٨٥) في الطهارة، باب الوضوء من مس اللحم النيء وغسله، من حديث هلال بن ميمون عن عطاء بن يزيد الليثي عن أبي سعيد مرفوعًا، وإسناده حسن، وقال أبو داود: ورواه عبد الواحد ابن زياد وأبو معاوية عن هلال عن عطاء عن النبي ﷺ مرسلًا، لم يذكر أبا سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٨٥) قال: حدثنا محمد بن العلاء، وأيوب بن محمد الرقي، وعمرو بن عثمان الحمصي. وابن ماجة (٣١٧٩) قال: حدثنا أبو كريب.\nثلاثتهم - محمد بن العلاء أبو كريب، وأيوب بن محمد، وعمرو بن عثمان - قالوا: حدثنا مروان بن معاوية. قال:حدثنا هلال بن ميمون الجهني، عن عطاء بن يزيد الليثي، فذكره.\n(*) في رواية أبي داود،قال هلال: لا أعلمه إلا عن أبي سعيد، وقال أيوب، وعمرو: أراه عن أبي سعد.\n(*) قال أبو داود: زاد عمرو في حديثه: يعني لم يمس ماء. وقال: عن هلال بن ميمون الرملي. ورواه عبد الواحد بن زياد،وأبو معاوية، عن هلال، عن عطاء، عن النبي -ﷺ- مرسلا لم يذكر أبا سعيد.","vol":"7","page":105},{"text":"<span data-type=\"title\" id=toc-1050>الفصل الخامس: في الجلود</span>\n٥٠٨٠ - (م ط د ت س) عبد الله بن عباس - ﵄ - قال: سمعتُ رسول الله - ﷺ- يقول: «إذا دُبغ الإهابُ فقد طُهر» .\nوفي رواية: قال مرثد بن عبد الله اليَزَني: «رأيتُ على عبد الرحمن بنِ وعْلَةَ السّبَئِيِّ فروًا (١) فَمَسِسْتُهُ، فقال مالك تَمَسُّه؟ قد سألتُ عبد الله بن عباس قلتُ: إنَّا نكونُ بالمغرب، ومعنا البَرْبَرُ والمَجُوس، نُؤْتَى بالكبْشِ قد ذَبَحُوه، ونحنُ لا نأكُلُ ذبائحهم، ويأتونا بالسِّقاء يجعلون فيه الوَدَكَ؟ فقال ابنُ عباس: قد سألْنَا رسول الله - ﷺ- عن ذلك؟ فقال: دِباغه طُهُورُه» أخرجه مسلم، وأخرج «الموطأ» وأبو داود الرواية الأولى.\nوأخرج الترمذي والنسائي قال: قال رسول الله - ﷺ-: «أيُّما إهاب دُبِغَ فقد طَهُر» .\nوللنسائي: أن [عبد الرحمن] بنَ وعْلة سأل ابنَ عباس فقال: «إنا نَغْزُو هذا المغرب، وإنهم أهل وَثَن (٢)، ولهم قِرَب، يكون فيها اللبن والماء؟ فقال ابنُ عباس: الدِّباغُ طَهُور، قال ابنُ وعْلَةَ: عن رأيك، أو شيء سمعتَه من ⦗١٠٧⦘ رسول الله - ﷺ-؟ قال: عن رسول الله - ﷺ-» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإهاب): الجلد قبل أن يدبغ، وقيل: هو كل جلد، دُبغ أو لم يُدبغ.\n(الوَدَك): دسم اللحم.\n(السِّقاء): الظرف من الجلود يُحْمَل فيه الماء نحو القِرْبَة.\n_________\n(١) وفيه لغة قليلة: فروة، بالهاء، كما يقولها العامة.\n(٢) في الأصل: أهل وبر، وما أثبتناه من نسخ النسائي المطبوعة.\n(٣) رواه مسلم رقم (٣٦٦) في الحيض، باب طهارة جلود الميتة، والموطأ ٢ / ٤٩٨ في الصيد، باب ما جاء في جلود الميتة، وأبو داود رقم (٤١٢٣) في اللباس، باب أهب الميتة، والترمذي رقم (١٧٢٨) في اللباس، باب ما جاء في جلود الميتة إذا دبغت، والنسائي ٧ / ١٧٣ في الفرع والعتيرة، باب جلود الميتة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ (٣٠٨) والحميدي (٤٨٦) قال: حدثنا سفيان، وأحمد (١/٢١٩) (١٨٩٥) قال: حدثنا سفيان. وفي (١/٢٧٠) (٢٤٣٥) قال: حدثنا عبد الرزاق قال: أخبرنا سفيان. وفي (١/٢٧٩) (٢٥٢٢) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (١/٢٨٠) (٢٥٣٨) قال: حدثنا بهز قال: حدثنا حماد بن سلمة. وفي (١/٣٤٣) (٣١٩٨) قال: حدثنا عبد الرحمن، عن سفيان. والدارمي (١٩٩١) قال: أخبرنا محمد بن يوسف، عن سفيان. ومسلم (١/١٩١) قال: حدثنا يحيى بن يحيى، قال: أخبرنا سليمان بن بلال. (ح) وحدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، قالا: حدثنا ابن عيينة (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز، يعني ابن محمد (ح) وحدثنا أبو كريب، وإسحاق بن إبراهيم جميعا عن وكيع، عن سفيان. وأبو داود (٤١٢٣) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وابن ماجة (٣٦٠٩) قال: حدثنا أبو بكر، قال: حدثنا سفيان بن عيينة. والترمذي (١٧٢٨) قال: حدثنا قتيبة، قال: حدثنا سفيان بن عيينة، وعبد العزيز بن محمد. والنسائي (٧/١٧٣) قال: أخبرنا قتيبة، وعلي بن حجر، عن سفيان.\nستتهم - مالك، وابن عيينة، وسليمان، وحماد، والثوري، وعبد العزيز - عن زيد بن أسلم.\n٢-وأخرجه مسلم (١/١٩١) قال: حدثني إسحاق بن منصور، وأبو بكر بن إسحاق، قال أبو بكر: حدثنا، وقال ابن منصور: أخبرنا عمرو بن الربيع، قال: أخبرنا يحيى بن أيوب، عن يزيد بن أبي حبيب (ح) وحدثني إسحاق بن منصور، وأبو بكر بن إسحاق، عن عمرو بن الربيع، قال: أخبرنا يحيى بن أيوب، عن جعفر بن ربيعة. والنسائي (٧/١٧٣) قال: أخبرني الربيع بن سليمان بن داود، قال: حدثنا إسحاق بن بكر - وهو ابن مضر - قال: حدثني أبي عن جعفر بن ربيعة.\nكلاهما - يزيد، وجعفر - عن أبي الخير.\n٣- وأخرجه الدارمي (١٩٩٢) قال: حدثنا يعلى، عن محمد بن إسحاق عن القعقاع بن حكيم.\nثلاثتهم - زيد، وأبو الخير، والقعقاع - عن عبد الرحمن بن وعلة، فذكره. في رواية أبي الخير: «سألنا رسول الله -ﷺ- عن ذلك. فقال: دباغه طهورة» .\nفي رواية القعقاع: (ح) عن عبد الرحمن بن وعلة، قال: سألت ابن عباس عن جلود الميتة، فقال: قال رسول الله -ﷺ- دباغها طهورها» .","vol":"7","page":106},{"text":"٥٠٨١ - (خ م ط د ت س) عبد الله بن عباس - ﵄ -: أن رسول الله - ﷺ- مرَّ بشاة مَيْتَة، فقال: «هلاَّ انتفعتُم بإهابِها؟» قالوا: إنَّها ميتة؟ قال: «إنما حَرُم أكلُها» .\nوفي رواية قال: «تُصُدِّق على مولاة لميمونةَ بشاة، فماتت، فمَرَّ بها رسول الله - ﷺ-، فقال: هلاَّ أخذُتم إهابَها فدَبَغْتُمُوهُ فانْتَفَعْتُم به؟ فقالوا: إنَّها ميتة؟ فقال: إنما حَرُمَ أكلُها» أخرجه البخاري ومسلم.\nوللبخاري قال: «مرَّ رسول الله - ﷺ- بعَنْزٍ ميتة، فقال: ما على أهلها لو انْتَفَعوا بإهابها؟» . ⦗١٠٨⦘\nولمسلم عن ابن عباس عن ميمونة ... وذكر الحديث.\nوله في أخرى عن ابن عباس قال: إن ميمونةَ أخبرتْهُ أنَّ داجِنَة كانت لبعض نساءِ رسول الله - ﷺ-، فماتتْ، فقال رسول الله - ﷺ-: «ألاَّ أخذتُم إهابَها فاسْتَمْتَعْتُم به؟» .\nوفي رواية الترمذي قال: ماتت شاة، فقال النبي - ﷺ-: «ألاَّ نزعتُم جلدَها ودَبَغْتُموه، فاستمعتُم به؟» .\nوفي رواية أبي داود من طريق عن ابن عباس، ومن طريق عنه عن ميمونةَ قالت: «أُهْدي لمولاة لنا شاة من الصَّدَقَةِ، فماتتْ، فمرَّ بها النبيّ - ﷺ-، فقال: ألاّ دبغتم إهابها، فاستمتعم به؟ فقالوا: يا رسول الله، إنها ميتة؟ قال: إنما حرُم أكلها» .\nوفي أخرى بهذا الحديث، لم يَذْكُرْ ميمونةَ، قال: فقال: «ألا انتفعتم بإهابها؟» ثم ذكر معناه، ولم يذكر الدِّبَاغ، قال معمر: كان الزُّهريُّ يُنْكِرُ الدِّباغَ، ويقول: يُستمتع به على كلِّ حال.\nوأخرج النسائي الرواية الثانية، ورواية البخاري، وروايةَ الترمذيِّ، إلا أنه أخرجها عن ابنِ عباس عن ميمونةَ، وله في أخرى عنه عن ميمونةَ «أن النبيَّ - ﷺ- مرَّ على شاة ميتة مُلقاة، فقال: لِمَن هذه؟ فقالوا: لميمونةَ، فقال: ما عليها لو انتفعت بإهابها؟ قالوا: إنها ميتة، قال: إنما حرُم أكلها» . ⦗١٠٩⦘\nوله في أخرى عن ابنِ عباس قال: مرَّ رسول الله - ﷺ- بشاة ميتة، كانت أُعْطِيَتها مولاة لميمونةَ زَوْجِ النبيِّ - ﷺ- من الصَّدَقَةِ، فقال: «هلاَّ انتفعتم بجلدها؟» فقالوا: يا رسول الله إنها ميتة، فقال رسول الله - ﷺ-: «إنما حرُم أكلُها» .\nأخرج النسائي هذه الروايةَ عن عبيد الله بن عبد الله بن عتبة بن مسعود عن ابن عباس، وأخرجها «الموطأ» عن عبيد الله بن عبد الله، ولم يذكر ابن عباس، فجعله مرسلًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دَاجنة) الدَّاجِن والدَّاجِنَة: الشاة التي تألف البيت، وتأنس بأهله.\n_________\n(١) رواه البخاري ٤ / ٣٤٣ في البيوع، باب جلود الميتة قبل أن تدبغ، وفي الزكاة، باب الصدقة على موالي أزواج النبي ﷺ، وفي الذبائح والصيد، باب جلود الميتة، ومسلم رقم (٣٦٣) و(٣٦٤) و(٣٦٥) في الحيض، باب طهارة جلود الميتة بالدباغ، والموطأ ٢ / ٤٩٨ في الصيد، باب ما جاء في جلود الميتة، وأبو داود رقم (٤١٢٠) و(٤١٢١) في اللباس، باب في أهب الميتة، والترمذي رقم (١٧٢٧) في اللباس، باب ما جاء في جلود الميتة، والنسائي ٧ / ١٧١ و١٧٢ في الفرع والعتيرة، باب جلود الميتة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عبيد الله بن عبد الله بن عتبة بن مسعود عن عبد الله بن عباس، أنه قال: «مر رسول الله -ﷺ- بشاة ميتة، كان أعطاها مولاه لميمونة، زوج النبي -ﷺ-، فقال أفلا انتفعتم بجلدها؟ فقالوا يا رسول الله، إنها ميتة. فقال: فقال رسول الله -ﷺ-: إنما حرم أكلها» .\n١- أخرجه مالك في الموطأ صفحة (٣٠٨) وأحمد (١/٣٢٧) (٣٠١٨) قال: حدثنا حماد بن خالد والنسائي (٧/١٧٢) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين - قراءة عليه وأنا أسمع - واللفظ له، عن ابن القاسم.\nكلاهما - حماد، وابن القاسم - عن مالك.\n٢- وأخرجه أحمد (١/٢٦١) (٢٣٦٩) . والبخاري (٣/١٠٧) و(٧/١٢٤) قال: حدثنا زهير بن حرب ومسلم (١/١٩٠) قال: حدثنا حسن الحلواني وعبد بن حميد.\nأربعتهم - أحمد، وزهير وحسن، وعبد - عن يعقوب بن إبراهيم بن سعد، قال: حدثني أبي، عن صالح.\n٣- وأخرجه أحمد (١/٣٢٩) (٣٠٥٢) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي.\n٤- وأخرجه أحمد (١/٣٦٥) (٣٤٥٢)، وعبد بن حميد (٦٥١) قال أحمد: حدثنا، وقال عبد: أخبرنا عبد الرزاق. وأبو داود (٤١٢١) قال: حدثنا مسدد، قال: حدثنا يزيد.\nكلاهما - عبد الرزاق، ويزيد - قالا: حدثنا معمر.\n٥- وأخرجه الدارمي (١٩٩٤) قال: حدثنا يحيى بن حسان، ومسلم (١/١٩٠) قال: حدثنا يحيى بن يحيى، وعمرو الناقد. وأبو داود (٤١٢٠) قال: حدثنا عثمان بن أبي شيبة، وابن أبي خلف.\nخمستهم - ابن حسان، وابن يحيى وعمرو، وعثمان، وابن أبي خلف - عن سفيان بن عيينة.\n٦- وأخرجه الدارمي (١٩٩٥) قال: أخبرنا محمد بن المصفى، قال: حدثنا بقية، عن الزبيدي.\n٧- وأخرجه البخاري (٢/١٥٨) قال: حدثنا سعيد بن عفير. ومسلم (١/١٩٠) قال: حدثني أبو الطاهر، وحرملة.\nثلاثتهم - سعيد، وأبو الطاهر وحرملة قالوا: حدثنا ابن وهب، قال: أخبرني يونس.\n٨- وأخرجه النسائي (٧/١٧٢) قال: حدثنا أخبرنا عبد الملك بن شعيب بن الليث بن سعد، قال: حدثني أبي، عن جدي، عن ابن أبي حبيب - يعني يزيد - عن حفص بن الوليد.\nثمانيتهم - مالك، وصالح، والأوزاعي، ومعمر، وسفيان والزبيدي، ويونس، وحفص - عن محمد بن مسلم بن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة بن مسعود، فذكره.\nوعن سعيد بن جبير، قال: سمعت ابن عباس يقول: «مر النبي -ﷺ- بعنز ميتة، فقال: ما على أهلها لو انتفعوا بإهابها» .\nأخرجه البخاري (٧/١٢٥) . والنسائي (٧/١٧٨) قال: أخبرنا سلمة بن أحمد ابن سليم بن عثمان الفوزي.\nكلاهما- البخاري، وسلمة - قالا: حدثنا خطاب بن عثمان، قال: حدثنا محمد بن حمير، قال: حدثنا ثابت بن عجلان، قال: سمعت سعيد بن جبير، فذكره.\nوعن الشعبي. قال قال: ابن عباس: «مر النبي -ﷺ- على شاة ميتة، فقال: ألا انتفعتم بإهابها» .\nأخرجه النسائي (٧/١٧٣) قال: أخيرنا محمد بن قدامة، عن جرير، عن مغيرة، عن الشعبي، فذكره.\nوعن عطاء، قال: سمعت ابن عباس، قال: «مر النبي -ﷺ- بشاة لميمونة ميتة، فقال: ألا أخذتم إهابها فدبغتم، فانتفعتم..»\n١-أخرجه الحميدي (٤٩١) . ومسلم (١/١٩٠) قال: حدثنا ابن أبي عمر، وعبد الله بن محمد الزهري والنسائي (٧/١٧٢) قال: أخبرنا محمد بن منصور.\nأربعتهم - الحميدي - وابن أبي عمر، وعبد الله، ومحمد - عن سفيان عن عمرو بن دينار..\n٢-وأخرجه أحمد (١/٢٢٧) (٢٠٠٣) قال: حدثنا يحيى. وفي (١/٣٦٦) (٣٤٦١) قال: حدثنا عبد الرزاق، وابن بكر.\nثلاثتهم - يحيى، وعبد الرزاق، وابن بكر - عن ابن جريج.\n٣- وأخرجه أحمد (١/٣٧٢) (٣٥٢١) قال: حدثنا روح، قال: حدثنا شعبة، عن يعقوب بن عطاء.\n٤- وأخرجه مسلم (١/١٩١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان، عن عبد الملك بن أبي سليمان.\n٥- وأخرجه الترمذي (١٧٢٧) قال: حدثنا قتيبة، قال: حدثنا الليث، عن يزيد بن أبي حبيب.\nخمستهم - عمرو، وابن جريج، ويعقوب، وعبد الملك، ويزيد - عن عطاء، فذكره.\n(*) أخرجه أحمد (١/٢٧٧) (٢٥٠٤) قال: حدثنا يحيى بن أبي بكير، قال: حدثنا إبراهيم - يعني ابن نافع - عن عمرو بن دينار، عن عطاء، عن ابن عباس، أنه ماتت شاة في بعض بيوت نساء النبي -ﷺ- فقال النبي ﵊: ألا انتفعتم بمسكها.\n(*) وفي رواية ابن جريج: أن داجنة لميمونة ماتت، فقال رسول الله -ﷺ-: ألا انتفعتم بإهابها، ألا دبغتموه، فإنه ذكاته.","vol":"7","page":107},{"text":"٥٠٨٢ - (د س) عالية بنت سبيع: قالت: «كان لي غَنم بأُحُد، فوقع فيها الموتُ، فدخلتُ على ميمونةَ زَوْجِ النبيِّ - ﷺ-، فذكرتُ ذلك لها، فقالتْ لي ميمونةُ: لو أخَذتِ جُلُودَها فانتفعتِ بها؟ قالتْ: فقلتُ: ⦗١١٠⦘ أوَ يَحِلُّ ذلك؟ قالت: نعم، مرَّ على رسول الله - ﷺ- رِجَال من قُرَيْش يَجُرُّون شاة لهم مثلَ الحمار، فقال لهم رسول الله - ﷺ-: لو أخذتم إهابها؟ قالوا: إنها ميتة، فقال رسول الله - ﷺ-: يُطهِّرُها الماءُ والقَرَظُ» .\nأخرجه أبو داود، وأخرج النسائي المسند منه فقط (١) .\n_________\n(١) رواه أبو داود رقم (٤١٢٦) في اللباس، باب في أهب الميتة، والنسائي ٧ / ١٧٤ و١٧٥ في الفرع والعتيرة، باب ما يدبغ به جلود الميتة، وفي سنده عبد الله بن مالك بن حذافة وهو مجهول، ولكن يشهد له الحديث الذي قبله، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٦/٣٣٣) قال: حدثنا يحيى بن غيلان. قال: حدثنا رشدين بن سعد. قال: حدثني عمرو بن الحارث. وأبو داود (٤١٢٦) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: أخبرني عمرو، يعني ابن الحارث، والنسائي (٧/١٧٤) قال: أخبرنا سليمان بن داود عن ابن وهب. قال: أخبرني عمرو بن الحارث والليث بن سعد.\nكلاهما - عمرو بن الحارث، والليث بن سعد - عن كثير بن فرقد، عن عبد الله بن مالك بن حذافة، عن أمه العالية بنت سبيع، فذكرته.\n(*) في رواية يحيى بن غيلان: «عن العالية بنت سميع، أو سبيع» الشك من عبد الله.\nقلت: عبد الله بن مالك بن حذافة مجهول.","vol":"7","page":109},{"text":"٥٠٨٣ - (د س) سلمة بن المحبق - ﵁ -: «أن رسول الله - ﷺ- جاء في غزوة تَبوكَ على أهل بيت، فإذا قِرْبَة مُعَلَّقَة، فسأل الماءَ؟ فقالوا: يا رسول الله، إنها ميتة، فقال: دباغُها طَهورُها» أخرجه أبو داود.\nوفي رواية النسائي «أن رسول الله - ﷺ- في غزوة تَبُوكَ - دعا بماء من عند امرأة، فقالت: ما عندي ماء إلا [في] قِرْبة لي ميتة، قال: أليس قد دَبَغْتِها؟ قالت: بلى، قال: فإن دباغَها ذَكاتُها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذكاتُها دباغها) الذَّكاة والتذكية: الذَّبح، جعل دباغ الجلد بمنزلة الذَّبح، فإن جلد المذبوح طاهر.\n_________\n(١) رواه أبو داود رقم (٤١٢٥) في اللباس، باب في أهب الميتة، والنسائي ٧ / ١٧٣ و١٧٤ في الفرع والعتيرة، باب جلود الميتة، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٧٦ و٥ / ٦، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n محتمل التحسين: رواية عبد الصمد: «ذكاة الأديم دباغه» .\nأخرجه أحمد (٣/٤٧٦) قال: حدثنا عبد الصمد، قال: حدثنا هشام، وهمام، وفيه (٣/٤٧٦) قال: حدثنا عمرو بن الهيثم أبو قطن، قال: حدثنا هشام، وفي (٥/٦) قال:حدثنا عفان قال: حدثنا همام وفيه (٥/٦) قال:حدثنا بهز، قال: حدثنا همام. وفي (٥/٧) قال: حدثنا عمرو بن الهيثم،وأبو داود، وعبد الصمد، قالوا: أخبرنا هشام. وأبو داود (٤١٢٥) قال: حدثنا حفص بن عمر، وموسى بن إسماعيل، قالا: حدثنا همام. والنسائي (٧/١٧٣) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا معاذ بن هشام، قال: حدثني أبي.\nكلاهما - هشام، وهمام - عن قتادة، عن الحسن، وعن بن جون قتادة، فذكره.\n(*) أخرجه أحمد (٥/٦) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، عن قتادة، عن الحسن عن سلمة بن المحبق، أن نبي الله -ﷺ- أتى على قربة يوم حنين ... فذكر الحديث وفيه: «ذكاة الأديم دباغه» .\n(*) أخرجه أحمد (٥/٦) قال: حدثنا أسود بن عامر، قال: حدثنا شعبة، عن قتادة، عن الحسن، عن رجل قد سماه، عن سلمة بن المحبق، فذكر القصة وفيه: «الأديم طهوره دباغه» .","vol":"7","page":110},{"text":"٥٠٨٤ - (ط د س) عائشة - ﵂ -: «أن رسول الله - ﷺ- أمر أن يُستمتَع بجلود الميتة إذا دُبِغَتْ» أخرجه «الموطأ» وأبو داود والنسائي.\nوللنسائي قالت: «سُئِلَ رسول الله - ﷺ- عن جُلُود الميتة؟ فقال: دِباغُها ذَكاتُها» .\nوفي أخرى قال: «ذكاةُ الميتة دِباغُها» (١) .\n_________\n(١) رواه الموطأ ٢ / ٤٩٨ في الصيد، باب ما جاء في جلود الميتة، وأبو داود رقم (٤١٢٤) في اللباس، باب أهب الميتة، والنسائي ٧ / ١٧٤ في الفرع والعتيرة، باب جلود الميتة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (الموطأ) (٣٠٨) . وأحمد (٦/٧٣) قال:حدثنا إسحاق. وفي (٦/١٠٤) قال: حدثنا أبو سلمة. وفي (٦./١٤٨) قال: حدثنا عبد الرحمن وفي (٦/١٥٣) قال: حدثنا عبد الرزاق. والدارمي (١٩٩٣) قال: حدثنا خالد بن مخلد. وأبو داود (٤١٢٤) قال: حدثنا عبد الله بن مسلمة. وابن ماجة (٣٦١٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا خالد بن مخلد. والنسائي (٧/١٧٦) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا بشر بن عمر (ح) والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن القاسم.\nثمانيتهم - إسحاق بن عيسى، وأبو سلمة الخزاعي، وعبد الرحمن بن مهدي،وعبد الرزاق، وخالد بن مخلد، وعبد الله بن مسلمة، وبشر بن عمر، وعبد الرحمن بن القاسم - عن مالك بن أنس،عن يزيد بن عبد الله بن قسيط عن محمد بن عبد الرحمن بن ثوبان، وعن أمه،فذكرته..","vol":"7","page":111},{"text":"٥٠٨٥ - (خ س) سودة بنت زمعة - ﵂ - قالت: «ماتت لنا شاة، فدبغنا مَسْكها، ثم ما زِلْنا نَنْبِذُ فيه حتى صار شَنًّا» أخرجه البخاري والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَسْكها) المَسك - بفتح الميم -: الجلد.\n(شَنًّا) الشَّنّ والشَّنة: القِرْبَة البالية.\n_________\n(١) رواه البخاري ١١ / ٤٩٤ في الأيمان والنذور، باب إذا حلف أن لا يشرب نبيذًا فشرب طلاء ...، والنسائي ٧ / ١٧٣ في الفرع والعتيرة، باب جلود الميتة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٢٩) قال: حدثنا ابن نمير. والبخاري (٨/١٧٤) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. والسنائي (٧/١٧٣) قال: أخبرنا محمد بن عبد العزيز بن أبي رزمة، قال: أنبأنا الفضل بن موسى.\nكلاهما - عبد الله بن نمير،والفضل بن موسى - عن إسماعيل بن أبي خالد، عن عامر الشعبي عن عكرمة، عن ابن عباس، فذكره.\n(*) وأخرجه أحمد (١/٣٢٨) قال: حدثنا أسود. قال: حدثنا إسرائيل، عن سماك، عن عكرمة، عن سودة بنت زمعة، فذكرته، ولم يذكر فيه (ابن عباس) .","vol":"7","page":111},{"text":"٥٠٨٦ - (د ت س) عبد الله بن عكيم: قال: «قُرِئ علينا كتاب رسول الله - ﷺ- بأرض جُهَيْنَة، وأنا يومئذ غلام شاب، يقول فيه: ⦗١١٢⦘ لا تَستَمتِعُوا من الميتة بإهاب ولا عَصَب» .\nوفي أخرى «أن رسول الله - ﷺ- كتب إلى جُهينة قبل موته بشهرين: لا تنتفعوا من الميتة بإهاب ولا عصب» أخرجه أبو داود.\nوفي رواية الترمذي قال: «أتانا كتابُ رسول الله - ﷺ-: أن لا تنتفعوا من الميتة بإهاب ولا عصب» .\nوفي أخرى «قبل موته بشهرين» .\nوأخرج النسائي الرواية الأولى (١) .\n_________\n(١) رواه أبو داود رقم (٤١٢٧) و(٤١٢٨) في اللباس، باب من روى أن لا ينتفع باهاب الميتة، والترمذي رقم (١٧٢٩) في اللباس، باب ما جاء في جلود الميتة إذا دبغت، والنسائي ٧ / ١٧٥ في الفرع والعتيرة، باب ما يدبغ به جلود الميتة، قال المنذري في \" مختصر سنن أبي داود \": قال الترمذي: سمعت أحمد بن الحسن يقول: كان أحمد بن حنبل يذهب إلى هذا الحديث لما ذكر فيه قبل وفاته بشهرين، وكان يقول: كان هذا آخر أمر النبي ﷺ، ثم ترك أحمد بن حنبل هذا الحديث لما اضطربوا في إسناده، وقال أبو بكر بن حازم الحافظ: وقد حكى الخلال في كتابه: أن أحمد توقف في حديث بن عكيم لما رأى تزلزل الرواة فيه، وقال بعضهم: رجع عنه، وقال أبو الفرج عبد الرحمن بن علي بن الجوزي في \" الناسخ والمنسوخ \": وحديث ابن عكيم مضطرب جدًا، فلا يقارب الأول، لأنه في \" الصحيحين \" - يعني حديث ميمونة - وقال النسائي في كتاب \" السنن \": أصح ما في هذا الباب - في جلود الميتة إذا دبغت: حديث الزهري عن عبيد الله بن عبد الله عن ابن عباس عن ميمونة.\nقال الحافظ في \" الفتح \": وذهب قوم إلى أنه لا ينتفع من الميتة بشيء سواء دبغ الجلد أم لم يدبغ، وتمسكوا بحديث عبد الله بن عكيم قال: أتانا كتاب رسول الله ﷺ قبل موته أن لا تنتفعوا من الميتة بإهاب ولا عصب، أخرجه الشافعي وأحمد والأربعة، وصححه ⦗١١٣⦘ ابن حبان، وحسنه الترمذي، وفي رواية للشافعي ولأحمد ولأبي داود: قبل موته بشهر، قال الترمذي: كان أحمد يذهب إليه، ويقول: هذا آخر الأمر، ثم تركه لما اضطربوا في إسناده، وكذا قال الخلال نحوه، ورد ابن حبان على من ادعى فيه الاضطراب وقال: سمع ابن عكيم الكتاب يقرأ، وسمعه من مشايخ من جهينة عن النبي ﷺ، فلا اضطراب، وأعله بعضهم بالانقطاع، وهو مردود، وبعضهم بكونه كتابًا وليس بعلة قادحة، وبعضهم بأن ابن أبي ليلى راويه عن ابن عكيم لم يسمعه منه لما وقع عند أبي داود عنه أنه انطلق وناس معه إلى عبد الله بن عكيم، قال: فدخلوا وقعدت على الباب فخرجوا إلي فأخبروني، فهذا يقتضي أن في السند من لم يسم، ولكن صح تصريح عبد الرحمن بن أبي ليلى بسماعه من ابن عكيم، فلا أثر لهذه العلة أيضًا، وأقوى ما تمسك به من لم يأخذ بظاهره معارضة الأحاديث الصحيحة له، وأنها عن سماع، وهذا عن كتابة، وأنها أصح مخارج، وأقوى من ذلك الجمع بين الحديثين بحمل الإهاب على الجلد قبل الدباغ، وأنه بعد الدباغ لا يسمى إهابًا إنما يسمى قربة وغير ذلك، وقد نقل ذلك عن أئمة اللغة كالنضر بن شميل، وهذه طريقة ابن شاهين وابن عبد البر والبيهقي، وأبعد من جمع بينهما بحمل النهي على جلد الكلب والخنزير لكونهما لا يدبغان، وكذا من حمل النهي على باطن الجلد والإذن على ظاهره، وحكى الماوردي عن بعضهم أن النبي ﷺ لما مات كان لعبد الله بن عكيم سنة، وهو كلام باطل فإنه كان رجلًا، وانظر \" التلخيص \" ١ / ٤٧ و٤٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مضطرب، معلول:\n١- أخرجه أحمد (٤/٣١٠) قال: حدثنا وكيع وابن جعفر. قالا: حدثنا شعبة. (ح) وحدثنا خلف بن الوليد، قال: حدثنا عباد، يعني ابن عباد، قال: حدثنا خالد الحذاء. (ح) وحدثنا محمد بن جعفر، قال: حدثنا شعبة، وعبد بن حميد (٤٨٨) قال: حدثنا يعلى بن عبيد، قال: حدثنا الأجلح. وأبو داود (٤١٢٧) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة، وابن ماجة (٣٦١٣) قال: حدثنا أبو بكر، قال: حدثنا جرير، عن منصور (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر عن الشيباني (ح) وحدثنا أبو بكر، قال: حدثنا غندر، عن شعبة والترمذي (١٧٢٩) قال: حدثنا محمد بن طريف الكوفي، قال: حدثنا محمد بن فضيل، عن الأعمش والشيباني، والنسائي (٧/١٧٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر يعني ابن المفضل، قال: حدثنا شعبة (ح) وأخبرنا محمد بن قدامة، قال: حدثنا جرير عن منصور.\nستتهم (شعبة وخالد)، وأجلح، ومنصور، والشيباني، والأعمش - عن الحكم بن عتيبة عن عبد الرحمن ابن أبي ليلى.\n٢- وأخرجه أحمد (٤/٣١٠) قال: حدثنا إبراهيم بن أبي العباس. والنسائي (٧/١٥٧) قال: أخبرنا علي بن حجر.\nكلاهما - إبراهيم، وعلي - قالا: حدثنا شريك، عن هلال الوزان.\nكلاهما- عبد الرحمن، وهلال - عن عبد الله بن عكيم، فذكره.\n(*) أخرجه أحمد (٤/٣١٠)، وأبو داود (٤١٢٨) قال: حدثنا محمد بن إسماعيل مولى بني هاشم.\nكلاهما - أحمد، ومحمد - عن عبد الوهاب بن عبد المجيد، الثقفي، عن خالد، عن الحكم، عن عبد الله بن عكيم، فذكره. ليس فيه (ابن أبي ليلى) .","vol":"7","page":111},{"text":"٥٠٨٧ - (د ت س) أسامة الهذلي (١) - ﵄ -: «أنَّ رسول الله - ﷺ- نهى عن جلود السِّباع» أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: أسامة بن زيد، وهو خطأ، والتصحيح من سنن أبي داود والترمذي والنسائي ومسند أحمد.\n(٢) رقم (٤١٣٢) في اللباس، باب في جلود النمور والسباع، ورواه أيضًا الترمذي رقم (١٧٧١) في اللباس، باب ما جاء في النهي عن جلود السباع، والنسائي ٧ / ١٧٦ في الفرع والعتيرة، باب النهي عن الانتفاع بجلود السباع، وأحمد في \" المسند \" ٥ / ٧٤ و٧٥، قال الترمذي: لا نعلم أحدًا قال: عن أبي المليح عن أبيه غير سعيد بن أبي عروبة، وقد أخرجه الترمذي أيضًا عن أبي المليح عن النبي ﷺ مرسلًا، وقال: وهذا أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:أخرجه أحمد (٥/٧٤) قال: حدثنا إسماعيل. وفيه (٥/٧٤) قال: حدثنا محمد بن جعفر. وفي (٥/٧٥) قال: حدثنا يحيى بن سعيد. والدارمي (١٩٨٩) قال: أخبرنا معمر بن بشر،عن ابن المبارك. وفي (١٩٩٠) قال: أخبرنا مسدد، قال: حدثنا يحيى بن سعيد. وأبو داود (٤١٣٢) قال: حدثنا مسدد، أن يحيى بن سعيد، وإسماعيل بن إبراهيم حدثاهم. والترمذي (١٧٧١) قال: حدثنا أبو كريب، قال: حدثنا ابن المبارك، ومحمد بن بشر،وعبد الله بن إسماعيل بن أبي خالد (ح) وحدثنا محمد بن بشار بن قال: حدثنا يحيى بن سعيد،والنسائي (٧/١٧٦) قال: أخبرنا عبيد الله بن سعيد،عن يحيى.\nستتهم - إسماعيل،وابن جعفر، ويحيى، وابن المبارك،ومحمد بن بشر وعبد الله بن إسماعيل - عن سعيد بن أبي عروبة، عن قتادة عن أبي المليح فذكره.\nقلت: قال أبو عيسى الترمذي: لا نعلم أحدا قال: عن أبي المليح عن أبيه غير سعيد بن أبي عروبة، ثم رواه من طريق أبي المليح عن النبي -ﷺ- مرسلا، وقال: وهذا أصح.","vol":"7","page":113},{"text":"<span data-type=\"title\" id=toc-1051>الباب الثالث: في الاستنجاء</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-1052>الفصل الأول: في أداب الاستنجاء</span>، وفيه اربعة فروع\n<span data-type=\"title\" id=toc-1053>الفرع الأول: في موضع قضاء الحاجة</span>، وفيه أربعة أقسام\n<span data-type=\"title\" id=toc-1054>[القسم] الأول: في اختيار الموضع</span>\n٥٠٨٨ - (د) أبو موسى الأشعري - ﵁ -: لَما قَدِم عبد الله بن عباس البَصرةَ، فكان يُحدِّث عن أبي موسى، فكتب عبد الله إلى أبي موسى يسأله عن أشياء، فكتب إليه أبو موسى: «إني كنتُ مع رسول الله - ﷺ- ذاتَ يوم، فأراد أن يبُولَ، فأتى دَمِثًا في أصل جِدَار، فبال، ثم قال: إذا أراد أحدكم أن يبُولَ فَلْيَرْتَدْ لِبولِه» . أخرجه أبو داود عن أبي التَّيَّاح عن شيخ، ولم يُسمِّه (١) . ⦗١١٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دَمِثًا) الدَّمِث: الموضع اللِّين. والذي فيه رَمْل.\n(فَلْيَرْتَد) الارتياد: التطلب واختيار الموضع، من راد يَرُود: إذا طلب، قال الخطابي: في هذا الحديث من الأدب: أن المستحب لمن يبول إذا كانت الأرض التي يريد أن يبول فيها صُلبة: أن يُثِيرها بحجر أو عود أو نحوه، لِتَصِير دَمِثَة سهلة، فلا يرجع بوله إليه، ويُرَشِّش عليه.\n_________\n(١) رواه أبو داود رقم (٣) في الطهارة، باب الرجل يتبوأ لبوله، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٣٩٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة وفي (٤/٣٩٩) قال: حدثنا بهز، قال: حدثنا شعبة. وفي (٤/٤١٤) قال: حدثنا وكيع. قال: حدثنا شعبة. وأبو داود (٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد.\nكلاهما - شعبة، وحماد - عن أبي التياح الضبعي، عن رجل أسود طويل قدم مع ابن عباس البصرة، فذكره.\n(*) في رواية بهز: أبو التياح، عن شيخ له. وفي رواية وكيع: أبو التياح الضبعي. قال: سمعت رجلا وصفه كان يكون مع ابن عباس. وفي رواية حماد: أبو التياح. قال: حدثني شيخ.","vol":"7","page":114},{"text":"<span data-type=\"title\" id=toc-1055>[القسم] الثاني: في الإبعاد</span>\n٥٠٨٩ - (د ت س) المغيرة بن شعبة - ﵁ - قال: «كنتُ مع رسول الله - ﷺ- في سَفَر، فأتى النبيُّ - ﷺ- حاجتَه، وأبعد في المذهَب» هذه رواية الترمذي.\nوعند أبي داود «أنَّ النبيَّ - ﷺ- كان إذا ذَهَبَ المَذْهَب أبْعَدَ» وأسْقَط في نسخة «المذهب» .\nهذا الحديث أول حديث في سنن أبي داود.\nوفي رواية النسائي «أن النبيَّ - ﷺ- كان إذا ذهب المذهب أبعدَ، قال: فذهب لحاجته، وهو في بعض أسْفَارِهِ، فقال: ائْتني بوَضُوء، فتوضأ، ومسح على الخفَّيْن» (١) . ⦗١١٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المذهب) المذهب هاهنا: موضع قضاء الحاجة كالغائط والخلاء والمرفق، وهو موضع الذهاب.\n_________\n(١) رواه أبو داود رقم (١) في الطهارة، باب التخلي عند قضاء الحاجة، والترمذي رقم (٢٠) في الطهارة، باب ما جاء أن النبي ﷺ كان إذا أراد الحاجة أبعد في المذهب، والنسائي ١ / ١٨ و١٩ في الطهارة، باب الإبعاد عند إرادة الحاجة، وإسناده حسن، ويشهد له الذي بعده، وقال الترمذي: هذا حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/٢٤٨) قال: حدثنا محمد بن عبيد. والدارمي (٦٦٦) قال: أخبرنا يعلى بن عبيد، وأبو داود (١) قال: حدثنا عبد الله بن مسلمة بن قعنب القعنبي، قال: حدثنا عبد العزيز، يعني ابن محمد. وابن ماجة (٣٣١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية، والترمذي (٢٠) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب الثقفي. والنسائي (١/١٨) وفي الكبرى (١٦) قال: أخبرنا علي بن حجر، قال: أنبأنا إسماعيل. وابن خزيمة (٥٠) قال: حدثنا علي بن حجر السعدي، قال: حدثنا إسماعيل يعني ابن جعفر.\nستتهم - محمد بن عبيد، ويعلي بن عبيد، وعبد العزيز بن محمد، وإسماعيل بن علية، وعبد الوهاب، وإسماعيل بن جعفر - عن محمد بن عمرو عن أبي سلمة فذكره","vol":"7","page":115},{"text":"٥٠٩٠ - (س) عبد الرحمن بن أبي قراد قال: «خرجت مع رسول الله - ﷺ- إلى الخَلاء، فكان إذا أراد الحاجة أبعدَ» أخرجه النسائي (١) .\n_________\n(١) ١ / ١٧ و١٨ في الطهارة، باب الإبعاد عند إرادة الحاجة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن الحارث بن فضيل، وعمارة بن خزيمة بن ثابت عن عبد الرحمن بن أبي قراد، قال: «خرجت مع رسول الله -ﷺ- حاجا. قال: فنزل منزلا،وخرج من الخلاء،فاتبعته بالإداوة، أو القدح، وكان رسول الله -ﷺ- إذا أراد حاجة أبعد، فجلست له بالطريق حتى انصرف رسول الله -ﷺ- فقلت له: يا رسول الله، الوضوء. فأقبل رسول الله -ﷺ- إلي فصب رسول الله -ﷺ- على يده فغسلها ثم ادخل يده فكفها فصب على يده واحدة، ثم مسح على رأسه،ثم قبض الماء قبضا بيده، فضرب به على ظهر قدمه، فمسح بيده على قدمه، ثم جاء فصلى لنا الظهر» .\nأخرجه أحمد (٣/٤٤٣و٤/٢٣٧) قال: حدثنا عفان. وفي (٤/٢٢٤) وابن ماجة (٣٣٤) قال:حدثنا أبو بكر بن أبي شيبة ومحمد بن بشار. وعبد الله بن أحمد (٤/٢٢٤) قال: حدثني محمد بن يحيى بن سعيد القطان. (ح) وحدثني يحيى بن معين. والنسائى (١/١٧) وفي الكبرى (١٧) قال: أخبرنا عمرو بن علي وابن خزيمة (٥١) قال: حدثنا بندار.\nسبعتهم - عفان، وأحمد بن حنبل، وأبو بكر بن أبي شيبة، ومحمد بن بشار بندار، ومحمد بن يحيى بن سعيد، ويحيى بن معين، وعمرو بن علي - عن يحيى بن سعيد، عن أبي جعفر الخطمي، قال: حدثني عمارة بن خزيمة، والحارث بن فضيل، فذكراه.\n(*) رواية عفان الأولى، وأحمد (٤/٢٢٤)، وابن ماجة وعبد الله بن أحمد والنسائي وابن خزيمة مختصرا على أوله ... إلى أن قال: وكان إذا أتى حاجته أبعد.\nقلت: حسن الحافظ إسناده في الإصابة (٦/٣١٧) (٥١٧٧) .","vol":"7","page":116},{"text":"<span data-type=\"title\" id=toc-1056>[القسم] الثالث: في الأماكن المنهي عنها</span>\n٥٠٩١ - (م د) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «اتَّقُوا اللاَّعِنَيْنِ، قيل: وما اللاَّعِنانِ؟ قال: الذي يتَخَلَّى في طريق الناس أو ظِلِّهم» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٢٦٩) في الطهارة، باب النهي عن التخلي في الطرق والظلال، وأبو داود رقم (٢٥) في الطهارة، باب المواضع التي نهى النبي ﷺ عن البول فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٢) قال: ثنا سليمان. ومسلم (١/١٥٦) قال: حدثنا يحيى بن أيوب، وقتيبة،وابن حجر. وأبو داود (٢٥) قال:حدثنا قتيبة بن سعيد. وابن خزيمة (٦٧) قال: حدثنا علي ابن حجر.\nأربعتهم - سليمان بن داود، ويحيى وقتيبة وابن حجر - عن إسماعيل بن جعفر، عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"7","page":116},{"text":"٥٠٩٢ - (د) معاذ بن جبل - ﵁ - قال: قال رسول الله - ﷺ-: «اتَّقُوا المَلاَعِنَ الثلاثَ: البَرَازَ في المَوارِد، وقَارِعَةِ الطريق، والظِّل» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللاعنين والملاعن) الملاعن: جمع مَلْعَنة، وهي الفَعلة التي يُلْعَن ⦗١١٧⦘ فاعلها، كأنها مظنة اللعن، كما يقال للولد: مبخلة مجبنة، وأما «اللاعنان» فالأمران الجالبان لِلَّعن، الباعثان للناس عليه؛ لأن ذلك سبب لِلعن من فعله في هذه المواضع المسماة في الحديث، فسميت لاعنة لكونها سببًا لِلَّعن، وهي المواضع المطروقة، والظِّلال التي يستظل بها، فاللاعن: اسم فاعل من لَعَن، واللعَّان: بناء للمبالغة، والملاعن: الأماكن التي تُوجب اللَّعن، قال الخطابي: وقوله: «والظِّل» إنما يريد به: المواضع التي يتخذها الناس مَقِيلًا ومَناخًا ينزلونه، وليس كل ظلٍّ يحرم القُعُود فيه للحاجة، فإن النبي ﷺ قد قعد تحت حائش من النخل، و«الموارد»: مجاري الماء.\n(البَرَاز) بفتح الباء: موضع قُضاء الحاجة، وإنه في الأصل: الفضاء الواسع من الأرض، فكَنَوا به عن حاجة الإنسان، كما كَنَوْا بالخلاء عنه، قال الخطابي: وأكثر الرواة يروونه بكسر الباء، وهو غلط، قال: وفيه من الأدب: استحباب البعد عند قضاء الحاجة.\n(قَارِعَة الطريق): وسطها وأعلاها والمواضع التي يطُؤها الناس.\n_________\n(١) رقم (٢٦) في الطهارة، باب المواضع التي نهى النبي ﷺ عن البول فيها، ورواه أيضًا ابن ماجة وغيره، وفي سنده جهالة وانقطاع، ولكن له شواهد يتقوى بها، منها الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢٦) قال: حدثنا إسحاق بن سويد الرملي وعمر بن الخطاب أبو حفص، أن سعيد بن الحكم حدثهم، وابن ماجة (٣٢٨) قال: حدثنا حرملة بن يحيى. قال: حدثنا عبد الله بن وهب.\nكلاهما - سعيد، وابن وهب - عن نافع بن يزيد، قال: حدثني حيوة بن شريح، أن أبا سعيد الحميري حدثه فذكره.","vol":"7","page":116},{"text":"٥٠٩٣ - (د س) عبد الله بن سرجس - ﵁ -: «أن النبيَّ - ﷺ- نهى أن يُبالَ في الجُحْرِ، قالوا لقتادة: ما يُكرهُ من البول في الجُحْرِ؟ قال: كان يُقال: إنها مَسَاكِنُ الجِنِّ» . أخرجه أبو داود.\nوفي رواية النسائي قال: «لا يَبُولَنَّ أحدكم في جُحر، قالوا لقتادة ⦗١١٨⦘ ...» الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجُحْر): الثقب، وجمعه جِحَرَة.\n_________\n(١) رواه أبو داود رقم (٢٩) في الطهارة، باب النهي عن البول في الجحر، والنسائي ١ / ٣٣ و٣٤ في الطهارة، باب كراهية البول في الجحر، وإسناده حسن، قال الحافظ في \" التلخيص \": وصححه ابن خزيمة وابن السكن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٨٢) . وأبو داود (٢٩) قال: حدثنا عبيد الله بن عمر بن ميسرة. والنسائي (١/٣٣) . في الكبرى (٣٠) قال: أخبرنا عبيد الله بن سعيد.\nثلاثتهم - أحمد، وعبيد الله بن عمر، وعبيد الله بن سعيد - عن معاذ بن هشام، قال: حدثني أبي، عن قتادة، فذكره.\n(*) رواية أبي داود: -ﷺ- أن رسول الله -ﷺ- «نهى أن يبال في الجحر» .\n(*) ورواية النسائى: -ﷺ- «لا يبولن أحدكم في جحر» ..","vol":"7","page":117},{"text":"٥٠٩٤ - (ت س د) عبد الله بن مغفل - ﵁ -: أن رسول الله - ﷺ- قال: «لا يَبُولَنَّ أحدُكم في مُستَحَمِّه، فإن عامة الوَسواس منه» . أخرجه الترمذي والنسائي.\nوفي رواية أبي داود زيادة بعد «مستحمِّه»: ثم «يغتسل فيه» وفي أخرى «ثم يتوضأ فيه ...» الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُسْتَحمِّه) المستحم: موضع الاستحمام، وهو الاغتسال، وسُمِّي مستحمًا باسم الحَمِيم، وهو الماء الحار الذي يغتسل به، وإنما يُنهى عن ذلك إذا كان المكان صُلْبًا، أو لم يكن له مَسْلَك يذهب فيه البول ويَسِيل، فيوهم المغتسِل أنه أصابه شيء من قطره ورشاشه، فيحصل منه الوسواس، [والوسواس] ما يحصل في النفس من الأحاديث والأفكار التي تزعجه، ولا تدعه يستقر على حال.\n_________\n(١) رواه أبو دود رقم (٢٧) في الطهارة، باب في البول في المستحم، والترمذي رقم (٢١) في الطهارة، باب في كراهية البول في المغتسل، والنسائي ١ / ٣٤ في الطهارة، باب كراهية البول في المستحم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٥٦) قال: حدثنا عتاب بن زياد، قال: حدثنا عبد الله وفي (٥/٥٦) قال: حدثنا عبد الرزاق. وعبد بن حميد (٥٠٥) قال: أخبرنا عبد الرزاق. وأبو داود (٢٧) قال: حدثنا أحمد بن محمد بن حنبل، والحسن بن علي، قالا: حدثنا عبد الرزاق. وابن ماجة (٣٠٤) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق. والترمذي (٢١) قال: حدثنا علي بن حجر، وأحمد ابن محمد بن موسى مروديه، قالا: أخبرنا عبد الله بن المبارك. والنسائى (١/٣٤) وفي الكبرى (٣٣) قال: أخبرنا علي بن حجر قال:أنبأنا ابن المبارك.\nكلاهما - عبد الله بن المبارك،وعبد الرزاق - قالا: أخبرنا معمر، عن الأشعث بن عبد الله، عن الحسن فذكره.\n(*) قال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث أشعث بن عبد الله. ويقال له: أشعث الأعمي.\nقلت:رجاله ثقات: ولا يخشى إلا تدليس الحسن البصري.","vol":"7","page":118},{"text":"٥٠٩٥ - (د س) حميد بن عبد الرحمن الحميري قال: لَقِيتُ رجلًا صَحِبَ النبيَّ - ﷺ-، كما صحبه أبو هريرة قال: «نهى رسول الله - ﷺ- أن يَمْتَشِطَ أحدُنا كل يوم، أو يبول في مغتَسله» .\nأخرجه أبو داود، وأخرجه النسائي في أول حديث (١) .\n_________\n(١) رواه أبو دود رقم (٢٨) في الطهارة، باب في البول في المستحم، والنسائي ١ / ١٣٠ في الطهارة، باب ذكر النهي عن الاغتسال بفضل الجنب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه في أول هذا الكتاب.","vol":"7","page":119},{"text":"٥٠٩٦ - (م س) جابر بن عبد الله - ﵄ -: «أنَّ رسول الله - ﷺ- نهى أن يُبَالَ في الماءِ الرَّاكِد» .\nأخرجه مسلم والنسائي (١)، وقد تقدَّم في الباب الأول هذا عن أبي هريرة بزيادة فيه.\n_________\n(١) رواه مسلم رقم (٢٨١) في الطهارة، باب النهي عن البول في الماء الراكد، والنسائي ١ / ٣٤ في الطهارة، باب النهي عن البول في الماء الراكد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٤١) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\n٢- وأخرجه أحمد (٣/٣٥٠) قال:حدثنا حجين، ويونس، ومسلم (١/١٦٢) قال:حدثنا يحيى بن يحيى، ومحمد بن رمح (ح) وحدثنا قتيبة..وابن ماجة (٣٤٣) قال: حدثنا محمد بن رمح والنسائي (١/٣٤)، وفي الكبرى (٣٢) قال: أخبرنا قتيبة.\nخمستهم - حجين،ويونس، ويحيى،ومحمد،وقتيبة - عن الليث بن سعد.\nكلاهما - ابن لهيعة، والليث - عن أبي الزبير، فذكره.","vol":"7","page":119},{"text":"<span data-type=\"title\" id=toc-1057>[القسم] الرابع: في البول في الإناء</span>\n٥٠٩٧ - (د س) أُميمة بنت رُفَيْقَة قالت: «كان للنبيِّ - ﷺ- قَدَح مِنْ عَيْدان (١) تحت سَرِيرِه يَبولُ فيه من الليل» أخرجه أبو داود.\nوعند النسائي «كان للنبيِّ - ﷺ- قدح من عَيْدَان يَبُول فيه، ويَضَعُه تحت السرير» (٢) .\n_________\n(١) هي طوال النخل، واحده عيدانة.\n(٢) رواه أبو داود رقم (٢٤) في الطهارة، باب الرجل يبول بالليل في الإناء ثم يضعه عنده، والنسائي ١ / ٣١ في الطهارة، باب البول في الإناء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (٢٤) قال: حدثنا محمد بن عيسى. والنسائي (١/٣١) وفي الكبرى (٣١) قال: أخبرنا أيوب بن محمد بن الوزان.\nكلاهما - محمد بن عيسى، وأيوب بن محمد - قالا: حدثنا حجاج، عن ابن جريج، عن حكيمة بنت أميمة بنت رقيقة، فذكرته.\n(*) صرح ابن جريج بالسماع في رواية أيوب بن محمد.\nقلت: يغض الطرف عن حال «حكيمة» فهي كباقي النساء مجهولات الحال، والله أعلم.","vol":"7","page":119},{"text":"<span data-type=\"title\" id=toc-1058>الفرع الثاني: في هيئة قضاء الحاجة</span>، وفيه ثلاثة أقسام\n<span data-type=\"title\" id=toc-1059>[القسم] الأول: في استقبال القبلة واستدبارها</span>\n<span data-type=\"title\" id=toc-1060>النهي عنه</span>\n٥٠٩٨ - (خ م ت د ط س) أبو أيوب الأنصاري - ﵁ - أنَّ النبي - ﷺ- قال: «إذا أتَيْتُم الغائط فلا تستقبلوا القِبلةَ ولا تستدْبِرُوها، ولكن شَرِّقوا أو غرِّبوا، قال أبو أيوب: فلما قَدِمنا الشَّامَ وَجدنا مَرَاحِيضَ قد بُنِيتْ قِبَلَ القبلة، فنَنْحرِف عنها ونستغفر الله ﷿» .\nأخرجه البخاري ومسلم والترمذي وأبو داود.\nوفي رواية «الموطأ»: قال رافع بن إسحاق - مولى لآل الشفاء، وكان يقال له: مولى أبي طلحة: - أنه سمع أبا أيوب الأنصاري صاحب رسول الله - ﷺ- وهو بمصر- يقول: «والله ما أدري كيف أصنع بهذه الكراييس»، وقد قال رسول الله - ﷺ-: «إذا ذهب أحدُكم لِغَائِط أو بول، فلا يستقبل القِبلة ولا يستدبرْها بفَرْجه؟» .\nوأخرج النسائي رواية «الموطأ» .\nوله في أخرى: أن النبي - ﷺ- قال: «لا تستقبلوا القِبلة، ولا تستدبروها بغائط أو بول، ولكن شَرِّقوا أو غَرِّبوا» . ⦗١٢١⦘\nوفي أخرى «إذا أتى أحدكم الغائط، فلا يستقبل القبلة، ولكن يشرِّق أو يغرّب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغائط): الموضع المنخفض من الأرض، وكان مخصوصًا بمواضع قضاء الحاجة فسُمِّيت الحاجة باسم مكانها مجازًا.\n(المرَاحيض): جمع مِرْحاض، وهو المغتسل ومواضع قضاء الحاجة من الرَّحْض، وهو الغَسل.\n(الكراييس) بياءين معجمتين بنقطتين من تحت: جمع كِريَاس، وهو الكنيف المشرف على سطحٍ بقناةٍ إلى الأرض، فإذا كان أسفل فليس بكِرْيَاس.\n(شَرِّقُوا أو غَرِّبُوا) قوله: شرِّقوا أو غرِّبوا، أمر لأهل المدينة، ولمن كانت قبلته على ذلك السّمْت، فأما من كانت قبلته إلى جهة الغرب أو الشرق، فإنه لا يغرِّب ولا يشرِّق.\n_________\n(١) رواه البخاري ١ / ٢١٥ و٢١٦ في الوضوء، باب لا تستقبل القبلة ببول ولا غائط إلا عند البناء، وفي القبلة، باب قبلة أهل المدينة وأهل الشام، ومسلم رقم (٢٦٤) في الطهارة، باب الاستطابة، والموطأ ١ / ١٩٣ في القبلة، باب النهي عن استقبال القبلة والإنسان على حاجة، وأبو داود رقم (٩) في الطهارة، باب كراهية استقبال القبلة عند قضاء الحاجة، والترمذي رقم (٨) في الطهارة، باب في النهي عن استقبال القبلة بغائط أو بول، والنسائي ١ / ٢١ و٢٢ في الطهارة، باب النهي عن استقبال القبلة عند الحاجة، وباب النهي عن استدبار القبلة عند الحاجة وباب الأمر باستقبال المشرق أو المغرب عند الحاجة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (١٣٧) . وأحمد (٥/٤١٤) قال: حدثنا إسحاق بن عيسى، والنسائي (١/٢١) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم.\nكلاهما - إسحاق بن عيسى، وابن القاسم - عن مالك.\n٢- وأخرجه أحمد (٥/٤١٥) قال: حدثنا عفان، قال: حدثنا همام.\n٣- وأخرجه أحمد (٥/٤١٩) قال: حدثنا بهز بن أسد، قال: حدثنا حماد، يعني ابن سلمة.\nثلاثتهم: - مالك، وهمام وحماد - عن إسحاق بن عبد الله بن أبي طلحة، عن رافع بن إسحاق، فذكره.\nوعن عطاء بن يزيد، عن أبي أيوب الأنصاري، أن النبي -ﷺ- قال: «إذا أتيتم الغائط، فلا تستقبلوا القبلة ولا تستدبروها، ولكن شرقوا، أو غربوا» .\nقال أبو أيوب: فقدمنا الشام فوجدنا مراحيض بنيت قبل القبلة، فننحرف ونستغفر الله تعالى..\n١- أخرجه الحميدي (٣٧٨) . وأحمد (٥/٤٢١) . والدارمي (٦٧١) قال: أخبرنا أبو نعيم. والبخاري (١/١٠٩) قال: حدثنا علي بن عبد الله، ومسلم (١/١٥٤) قال: حدثنا زهير بن حرب. وابن نمير (ح) وقال: حدثنا يحيى بن يحيى. وأبو داود (٩) قال: حدثنا مسدد، بن مسرهد. والترمذي (٨) قال: حدثنا سعيد بن عبد الرحمن المخزومي. والنسائي (١/٢٢) . وفي الكبرى (٢٠) قال: أخبرنا محمد بن منصور. وابن خزيمة (٥٧) قال: حدثنا عبد الجبار بن العلاء (ح) وحدثنا سعيد بن عبد الرحمن المخزومي.\nجميعهم - الحميدي، وأحمد، وأبو نعيم وعلي بن عبد الله، وزهير، وابن نمير، ويحيى، ومسدد، وسعيد بن عبد الرحمن وابن منصور، وعبد الجبار بن العلاء - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٥/٤١٦) قال: حدثنا محمد بن جعفر. وفي (٥/٤١٧) قال: حدثنا إسماعيل. وفي (٥/٤٢١) قال: حدثنا عبد الرزاق. والنسائى (١/٢٣) وفي الكبرى (٢١) قال: أخبرنا يعقوب بن إبراهيم، قال: أنبأنا غندر.\nثلاثتهم - محمد بن جعفر، غندر، وإسماعيل، وعبد الرزاق - عن معمر بن راشد.\n٣- وأخرجه البخاري (١/٤٨) قال: حدثنا آدم، قال: حدثنا ابن أبي ذئب.\n٤- وأخرجه ابن ماجة (٣١٨) قال: حدثنا أبو الطاهر، أحمد بن عمرو بن السرح، قال: أخبرنا عبد الله بن وهب، قال: أخبرني يونس.\nأربعتهم: سفيان، ومعمر، وابن أبي ذئب، ويونس - عن الزهري، عن عطاء بن يزيد، فذكره.\n(*) حديث طلحة بن نافع، أبي سفيان، عن أبي أيوب الأنصاري، وجابر بن عبد الله، وأنس بن مالك، أن هذه الآية نزلت: ﴿فيه رجال يحبون أن يتطهروا والله يحب المطهرين﴾ . قال","vol":"7","page":120},{"text":"٥٠٩٩ - (م د س) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «إذا جلس أحدُكم على حاجته فلا يستقبل القبلة ولا يستدبِرْها» أخرجه مسلم. ⦗١٢٢⦘\nوفي رواية أبي داود والنسائي: أن رسول الله - ﷺ- قال: «إنما [أنا] لكم بمَنْزِلة الوالد، أُعَلِّمُكم، فإذا أتى أحدُكم الغائط فلا يستقبل القبلة ولا يستدبرْها، ولا يَستَطِبْ بيمينه، وكان يأمرُ بثلاثة أحجار، وينهى عن الرَّوْثِ والرّمَّةِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَسْتَطِب) الاستطابة: الاستنجاء، لأن الرجل يُطَيِّب نفسه بالاستنجاء من الخَبَث، و«الاستنجاء» إزالة أثر النَّجْوة - وهو الغائط - عن بدنه، وأصله في اللغة: الذهاب إلى النجوة من الأرض لقضاء الحاجة، وهو الموضع المرتفع من الأرض، وكانوا يستترون به إذا قعدوا لقضاء الحاجة، فكَنوا بها عن الحدث، كما كنوا عنه بالغائط، وهو المطمئن من الأرض، وبالبراز، وهو الفسيح من الأرض.\n(الرّمَّة) الرّمَّة: العظم البالي، و«الرَّوْث» الغائط.\nقال الخطابي: واستثناؤه الرَّوْث والرّمَّة مخصصًا: يدل على أن أعيان الحجارة غير مختصة بالاستنجاء دون غيرها، لأن تخصيص الرَّوث والرّمَّة بالاستثناء يدل على دخول ما عداهما في حكم الحجارة، وإنما ذكر الحجارة، لأنها كانت أكثر الأشياء وجودًا مما يستنجى به. ⦗١٢٣⦘\n(سباطة) السباطة: الكناسة والزبالة، قال الخطابي: سبب بوله قائمًا إما مرض اضطره إليه، كما قد روي «أنه - ﷺ- بال قائمًا من وجع كان بمأبِضيه» . والمأبِض: باطن الركبة، وقيل: للتداوي من وجع الصلب، فإنهم كانوا يتداوون بذلك من وجع أصلابهم، أو أن المكان اضطرَّه إليه، لأنه لم يجد للقعود سبيلًا (٢) وفيه أن مدافعة البول مكروهة، لأنه - ﷺ- «بال قائمًا في السباطة» ولم يؤخر ذلك، وأما إدناؤه [حذيفة] إليه مع إبعاده عند الحاجة، فلأن السباطة إنما تكون في أفنية الناس، ولا تخلو من المار، فأدناه إليه ليستتر به.\n_________\n(١) رواه مسلم رقم (٢٦٥) في الطهارة، باب الاستطابة، وأبو داود رقم (٨) في الطهارة، باب كراهية استقبال القبلة عند قضاء الحاجة، والنسائي ١ / ٣٨ في الطهارة، باب النهي عن الاستطابة بالروث.\n(٢) لا حاجة إلى هذه التأويلات، فإنه قد ثبت أنه ﷺ بال قائمًا وقاعدًا، ولا نهي في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه الحميدي (٩٨٨) . وأحمد (٢/٢٤٧) . قالا: حدثنا سفيان وفي (٢/٢٥٠) قال أحمد: حدثنا يحيى بن سعيد والدارمي (٦٨٠) قال: حدثنا زكريا بن عدي، قال: حدثنا ابن المبارك، وأبو داود (٨) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا ابن المبارك. وابن ماجة (٣١٢) قال: حدثنا يعقوب بن حميد بن كاسب، قال: حدثنا المغيرة بن عبد الرحمن وعبد الله بن رجاء المكي. وفي (٣١٣) قال: حدثنا محمد بن الصباح، قال: أخبرنا سفيان بن عيينة. والنسائي (١/٣٨) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا يحيى، يعني ابن سعيد، وابن خزيمة (٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nخمستهم - سفيان، ويحيى بن سعيد، وابن المبارك، والمغيرة بن عبد الرحمن، وعبد الله بن رجاء - عن محمد بن عجلان.\n٢-وأخرجه مسلم (١/١٥٤) قال: حدثنا أحمد بن الحسن بن خراش، قال: حدثنا عمر بن عبد الوهاب، قال: حدثنا يزيد، يعني ابن زريع، قال: حدثنا روح، عن سهيل.\nكلاهما - محمد بن عجلان، وسهيل - عن القعقاع بن حكيم، عن أبي صالح، فذكره.\n(*) رواية سهيل مختصرة على: «إذا جلس أحدكم على حاجته، فلا يستقبل القبلة، ولا يستدبرها» .\n(*) رواية ابن ماجة (٣١٢) مختصرة على: «إذا استطاب أحدكم، فلا يستطب بيمينه، ليستنج بشماله» .","vol":"7","page":121},{"text":"٥١٠٠ - (ط) مالك بن أنس بَلَغَه عن رجل من الأنصار: «أنه سمع رسول الله - ﷺ- ينهى أنْ تُستقبَل القبلةُ لغائط أو بول» أخرجه «الموطأ» (١) .\n_________\n(١) كذا في الأصل والمطبوع عن مالك بلاغًا، وهو في الموطأ ١ / ١٩٣ في القبلة، باب النهي عن استقبال القبلة والإنسان على حاجة، من حديث مالك عن نافع مولى عمر، عن رجل من الأنصار قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: كذا رواه يحيى – يعني الليثي – والصواب قول سائر الرواة: عن رجل من الأنصار عن أبيه. أقول: وهو حديث صحيح له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك في الموطأ (٤٥٦) قال: عن نافع عن رجل من الأنصار فذكره.\nقلت: نقل الإمام الزرقاني عن أبي عمر قوله: كذا رواه يحيى والصواب قول سائر الرواة عن رجل من الأنصار عن أبيه. ا.هـ.","vol":"7","page":123},{"text":"٥١٠١ - (د) معقل بن أبي معقل الأسدي - ﵁ - قال: «نهى رسول الله - ﷺ- أنْ نَسْتقبِلَ القِبلَتين ببول أو غائط» . أخرجه أبو داود (١) .\n⦗١٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القِبلتين) أراد بالقِبلتين: مكة وبيت المقدس، لأنه كان مرة قبلة لنا، ويحتمل أن يكون من أجل استدبار الكعبة، لأن من استقبل بيت المقدس هناك فقد استدبر الكعبة.\n_________\n(١) رقم (١٠) في الطهارة، باب كراهية استقبال القبلة عند قضاء الحاجة، وفي سنده أبو زيد مولى بني ثعلبة، وهو مجهول الحال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٢١٠) قال: حدثنا أبو النضر، قال: حدثنا داود يعني العطار. وفي (٤/٢١٠) قال: حدثنا عفان، قال: حدثنا وهيب. وأبو داود (١٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. وابن ماجة (٣١٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مخلد، عن سليمان بن بلال.\nثلاتهم - داود العطار، ووهيب، وسليمان بن بلال - عن عمرو بن يحيى المازني، عن أبي زيد، فذكره.\n(*) قال أبو داود: أبو زيد هو مولى بني ثعلبة.\n(*) وفي رواية ابن ماجة: (أبو زيد مولى الثعلبيين) .\n(*) وفي رواية داود العطار -: (أبو زيد مولى ثعلبة) .\nقلت: أبو زيد مجهول الحال، وقد تفرد به، ونقل الحافظ في الإصابة (٩/٢٥٨) (٨١٣٢) قول الدارقطني: الصحيح أنه معقل بن أبي الهيثم، وقال: له في السنن حديثان ولم يعقب.","vol":"7","page":123},{"text":"٥١٠٢ - (د) مروان الأصفر قال: «رأيتُ ابنَ عُمرَ أناخَ رَاحِلَته مُسْتقبلَ القِبْلَةِ، ثم جَلَسَ يبولُ إليها، فقلتُ: أبا عبد الرحمن أليس قد نُهِيَ عن هذا؟ قال: بلى، إنما نُهي عن ذلك في الفضاء، فإذا كان بينكَ وبين القِبْلة شيء يَسْتُرُك فلا بأس» أخرجه أبو داود (١) .\n_________\n(١) رقم (١١) في الطهارة، باب كراهية استقبال القبلة عند قضاء الحاجة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١١) قال: حدثنا محمد بن يحيى بن فارس. وفي (تحفة الأشراف) (٧٤٥١) عن أحمد بن إبراهيم.\nكلاهما- محمد بن يحيى،وأحمد بن إبراهيم - عن صفوان بن عيسى، عن الحسن بن ذكوان، عن مروان الأصفر، فذكره.\n(*) قال المزي: أحمد بن إبراهيم في رواية أبي الحسن بن العبد.","vol":"7","page":124},{"text":"<span data-type=\"title\" id=toc-1061>جوازه</span>\n٥١٠٣ - (د ت) جابر بن عبد الله - ﵁ - قال: «نهى رسول الله - ﷺ- أنْ نستقبلَ القِبْلَةَ ببول، فرأيتُهُ قبل أن يُقْبَضَ بعام يَسْتَقْبِلُها» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (١٣) في الطهارة، باب الرخصة في استقبال القبلة، والترمذي رقم (٩) في الطهارة، باب ما جاء من الرخصة في استقبال القبلة، ورواه أيضًا أحمد والبزار، وابن ماجة، وابن خزيمة، وابن حبان، والحاكم، والدارقطني، وغيرهم، وحسنه الترمذي، وقال الحافظ في \" التلخيص \" ١ / ١٠٤: في الاحتجاج به نظر، لأنها حكاية فعل لا عموم لها، فيحتمل أن يكون لعذر، ويحتمل أن يكون في نسيان ونحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد (٣/٣٦٠) قال:حدثنا يعقوب -وهو ابن إبراهيم بن سعد - قال: حدثنا أبي.\n٢- وأخرجه أبو داود (١٣) وابن ماجة (٣٢٥) قالا: حدثنا محمد بن بشار. والترمذي (٩) قال:حدثنا محمد بن بشار. ومحمد بن المثنى. وابن خزيمة (٥٨) قال: حدثنا محمد بن بشار.\nكلاهما - ابن بشار، وابن المثنى - قالا: حدثنا وهب بن جرير بن حازم، قال: حدثنا أبي.\nكلاهما - إبراهيم، وجرير - عن محمد بن إسحاق، عن أبان بن صالح، عن مجاهد بن جبر، فذكره.\nقلت: ابن إسحاق معروف بالتدليس وقد عنعن.","vol":"7","page":124},{"text":"٥١٠٤ - (ت) أبو قتادة - ﵁ -: «أنه رأى النبي - ﷺ- يبولُ مُسْتَقْبل القِبْلَةَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠) في الطهارة، باب ما جاء من الرخصة في استقبال القبلة، وفي سنده ابن لهيعة، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٥/٣٠٠) قال: حدثنا حسن بن موسى وموسى بن داود (ح) وحدثنا إسحاق يعني ابن الطباع،والترمذي (١٠) قال:حدثنا قتيبة.\nأربعتهم - حسن وموسى وإسحاق، وقتيبة - عن ابن لهيعة. قال: حدثنا أبو الزبير، عن جابر. فذكره.\n(*) قال الترمذي: ابن لهيعة ضعيف عند أهل الحديث. ضعفه يحيى بن سعيد القطان وغيره من قبل حفظه.\nقلت: رواية أبي الزبير عن جابر لا يخفى ما فيها.","vol":"7","page":124},{"text":"٥١٠٥ - (خ م ت ط س د) عبد الله بن عمر - ﵄ - قال: «ارْتَقَيْتُ فوقَ بيتِ حَفْصَة لبعض حاجتي، فرأيتُ النبيَّ -ﷺ- يقضي حاجتَهُ مستقبلَ الشام، مستدبرَ القِبْلَةِ» أخرجه البخاري ومسلم والترمذي.\nوفي رواية للبخاري: أن ابن عمر كان يقولُ: «إن ناسًا يقولون: إذا قَعَدْتَ على حاجتكَ فلا تستقبل القِبْلَةَ ولا بيتَ المَقْدِسِ، فقال عبد الله بنُ عمر: لقد ارْتَقَيْتُ يومًا على ظَهرِ بَيْت لنا، فرأيتُ رسول الله - ﷺ- على لَبِنَتَيْنِ، مُستقبلَ بيتِ المقدس لحاجته، وقال: لعلَّك من الذين يُصلُّون على أوراكهم؟ فقلت: لا أدْرِي واللهِ» . قال مالك: يعني: الذي يُصلِّي ولا يرتفع عن الأرض، يَسْجُد وهو لاصق بالأرض.\nوهذه الرواية لم أرَها في كتاب الحميديِّ، ولم أجدْه أخرج إلا الرواية الأولى، وهي مذكورة في كتاب البخاري، وقد ترْجَم عليه «باب مَن تَبَرَّز على لَبِنَتَيْنِ» وأخرج مسلم هذه الرواية، ولم يذكرها الحميديُّ أيضًا.\nقال واسِعُ بنُ حِبَّان: «كنتُ أُصلِّي في المسجد، وابنُ عُمر مُسْنِد ظهرَه إلى القِبلَةِ، فلما قضيتُ صلاتي انْصَرَفتُ إليه من شِقِّي، فقال عبد الله: يقولُ ناس: إذا قعدتَ للحاجة تكون لك، فلا تَقْعُدْ مُستقبلَ القِبْلَة، ولا بيتَ المقدس، قال عبد الله: لقد رَقيتُ على ظَهْرِ بيت، فرأيتُ رسول الله - ﷺ- قاعدًا على لَبِنَتيْن مُسْتَقْبِلَ بيتِ المقدسِ لحاجته» .\nأخرج «الموطأ» هذه الرواية الآخرة. ⦗١٢٦⦘\nوأخرج النسائي وأبو داود من هذه الرواية الآخرة: المُسْنَدَ وحدَه، وأول حديثه «لقد ارْتَقَيْتُ - إلى قوله -: لحاجته» (١) .\n_________\n(١) رواه البخاري ١ / ٢١٦ و٢١٧ في الوضوء، باب من تبرز على لبنتين، وباب التبرز في البيوت، وفي الجهاد، باب ما جاء في بيوت أزواج النبي ﷺ وما نسب من البيوت إليهن، ومسلم رقم (٢٦٦) في الطهارة، باب الاستطابة، والموطأ ١ / ١٩٣ و١٩٤ في القبلة، باب الرخصة في استقبال القبلة لبول أو غائط، وأبو داود رقم (١٢) في الطهارة، باب الرخصة في استقبال القبلة لبول أو غائط، والترمذي رقم (١١) في الطهارة، باب الرخصة في استقبال القبلة لبول أو غائط، والنسائي ١ / ٢٣ في الطهارة، باب الرخصة باستقبال القبلة في البيوت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (١٣٧) . وأحمد (٢/٤١) (٤٩٩١) قال: حدثنا يزيد. والدارمي (٦٧٣) قال: أخبرنا يزيد بن هارون. والبخاري (١/٤٨) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (١/٤٩) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا يزيد بن هارون. ومسلم (١/١٥٥) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان يعني ابن بلال. وأبو داود (١٢) قال: حدثنا عبد الله بن مسلمة، عن مالك، وابن ماجة (٣٢٢) قال: حدثنا هشام بن عمار. قال: حدثنا عبد الحميد بن حبيب، قال:: حدثنا الأوزاعي (ح) وحدثنا أبو بكر بن خلاد، ومحمد بن يحيى، قالا: حدثنا يزيد بن هارون والنسائي (١/٢٣) . وفي الكبرى (٢٢) قال: أخبرنا قتيبة بن سعيد، عن مالك. وابن خزيمة (٥٩) قال: حدثنا محمد بن معاوية البغدادي، قال: حدثنا هشيم (ح) وحدثنا محمد بن الوليد، قال: حدثنا عبد الوهاب، يعني الثقفي.\nستتهم - مالك ويزيد، وسليمان والأوزاعي وهشيم، وعبد الوهاب - عن يحيى بن سعيد الأنصاري.\n٢- وأخرجه أحمد (٢/١٢) (٤٦٠٦) قال: حدثنا عبدة. وفي (٢/١٣) (٤٦١٧) قال: حدثنا يحيى. والبخاري (١/٤٩و ٤/١٠٠) قال: حدثنا إبراهيم بن المنذر قال: حدثنا أنس بن عياض. ومسلم (١/١٥٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر العبدي. والترمذي (١١) قال: حدثنا هناد، قال: حدثنا عبدة بن سليمان وابن خزيمة (٥٩) قال: حدثنا محمد بن بشار، ويحيى بن حكيم، قالا: حدثنا يحيى بن سعيد. (ح) وحدثنا نصر بن علي الجهضمي، قال: حدثنا عبد الأعلى.\nخمستهم - عبدة، ويحيى، وأنس وابن بشر وعبد الأعلى - عن عبيد الله بن عمر.\n٣-وأخرجه ابن خزيمة (٥٩) قال: حدثنا محمد بن عبد الله المخزومي، قال: حدثنا أبو هاشم (يعني المخزومي)، قال: حدثنا وهيب، عن عبيد الله ويحيى بن سعيد، وإسماعيل بن أمية (ح) وحدثنا أحمد ابن عبد الله بن عبد الرحيم البرقي، قال: حدثنا ابن أبي مريم، قال: حدثنا أخبرنا يحيى بن أيوب، قال: أخبرني ابن عجلان.\nأربعتهم - يحيى وعبيد الله، وإسماعيل، وابن عجلان - عن محمد بن يحيى ابن خبان، عن عمه واسع ابن حبان، فذكره.\nفي رواية عبد الله بن عمر: «.... مستدبر القبلة، مستقبل الشأم» .\nوعن رافع بن حنين، أن ابن عمر أخبره. «أنه رأى النبي -ﷺ- ذهب مذهبا مواجها للقبلة» .\nأخرجه أحمد (٢/٩٦ (٥٧١٥) قال: حدثنا يونس بن محمد. وفي (٢/٩٩) (٥٧٤١) قال: حدثنا موسى بن داود. وفي (٢/١١٤) (٥٩٤١) قال: حدثنا سريج.\nثلاثتهم - يونس، وموسى، وسريج - قالوا: حدثنا فليح، عن عبد الله بن عكرمة، عن رافع بن حنين أبي المغيرة، فذكره.\nوعن نافع، عن ابن عمر، قال: «رأيت رسول الله -ﷺ- يتخلى على لبنتين مستقبل القبلة» .\nوفي رواية عيسى الحناط: «رأيت رسول الله -ﷺ- في كنيفه مستقبل القبلة» .\nأخرجه أحمد (٢/٩٩) (٥٧٤٧) قال: حدثنا حسين، قال: حدثنا أيوب، يعني ابن عتبة، عن يحيى، يعني ابن أبي كثير، وابن ماجة (٣٢٣) قال: حدثنا محمد بن يحيى، قال: حدثنا عبيد الله بن موسى، عن عيسى الحناط.\nكلاهما - يحيى، وعيسى - عن نافع، فذكره.","vol":"7","page":125},{"text":"<span data-type=\"title\" id=toc-1062>القسم الثاني: في البول قائمًا</span>\n<span data-type=\"title\" id=toc-1063>جوازه</span>\n٥١٠٦ - (خ م د ت س) حذيفة بن اليمان - ﵁ - قال: «كنتُ مع النبيِّ - ﷺ-، فانتهى إلى سُبَاطَة قوم، فبالَ قائمًا، فَتَنَحَّيْتُ، فقال: ادْنُهْ، فَدَنَوْتُ حتى كنتُ عند عَقِبيه، فتوضَّأ، ومسحَ على خُفَّيه» .\nوفي رواية عن أبي وائل قال: «كان أبو موسى يُشَدِّدُ في البولِ ويَبُولُ في قَارُورَة، ويقول: إن بَني إسرائيل كان إذا أصاب جِلْدَ أحدِهم بول قَرَضَه بالمقاريض، فقال حذيفة: لَوَدِدتُ أن صاحبَكم لا يُشَدِّدُ هذا التَّشديد، فلقد رأيتُني أنا ورسول الله - ﷺ- نَتَمَاشَى، فأتى سُباطةَ قوم خَلْفَ حائط، فقام كما يقوم أحدُكم، فبَالَ فَانْتَبَذْتُ منه، فأشار إليَّ، فجئتُ، فقمتُ عند عَقِبه - ﷺ-، حتى فَرَغَ» . أخرجه البخاري ومسلم. ⦗١٢٧⦘\nوفي رواية أبي داود قال: «أتى رسول الله - ﷺ- سُبَاطَةَ قَوم، فبال قائمًا، ثم دعا بماء فمسح على خُفَّيْه» .\n[قال أبو داود: قال مسدد]: «فذهبتُ أتباعَدُ، فدعاني، حتى كنتُ عند عقبه - ﷺ-» .\nوأخرج الترمذي والنسائي الرواية الأولى.\nوللنسائي مثل أبي داود إلى قوله: «قائمًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ادْنُه) أمرٌ بالدُّنُو: والهاء فيه للسَّكت.\n(انْتَبذت) الانْتِباذ: الانفراد والاعتزال ناحية.\n_________\n(١) رواه البخاري ١ / ٢٨٤ في الوضوء، باب البول عند سباطة قوم، وباب البول قائمًا وقاعدًا، وباب البول عند صاحبه والتستر بالحائط، وفي المظالم، باب الوقوف والبول عند سباطة قوم، ومسلم رقم (٢٧٣) في الطهارة، باب المسح على الخفين، وأبو داود رقم (٢٣) في الطهارة، باب البول قائمًا، والترمذي رقم (١٣) في الطهارة، باب ما جاء في الرخصة في البول قائمًا، والنسائي ١ / ٣٥ في الطهارة، باب الرخصة في البول في الصحراء قائمًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٤٤٢)، وأحمد (٥/٣٨٢) قالا: حدثنا سفيان. وأحمد (٥/٣٨٢) قال: حدثنا هشيم وفي (٥/٤٠٢) قال: حدثنا يحيى بن سعيد. والدارمي (٦٧٤) قال: أخبرنا جعفر بن عون. والبخاري (١/٦٦) قال: حدثنا آدم، قال: حدثنا شعبة. ومسلم (١/١٥٧) قال: حدثنا يحيى بن يحيى التميمي، قال: أخبرنا أبو خيثمة. وأبو داود (٢٣) قال: حدثنا حفص بن عمر، ومسلم بن إبراهيم، قالا: حدثنا شعبة. (ح) وحدثنا مسدد قال: حدثنا أبو عوانة. وابن ماجة (٣٠٥) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا شريك، وهشيم، ووكيع. وفي (٥٤٤) قال حدثنا: محمد بن عبد الله بن نمير، وعلي بن محمد، قالا: حدثنا وكيع. (ح) وحدثنا أبو همام الوليد بن شجاع بن الوليد، قال: حدثنا أبي، وابن عيينة، وابن أبي زائدة. والترمذي (١٣) قال: حدثنا هناد، قال: حدثنا وكيع. (ح) وسمعت الجارود، يقول: سمعت وكيعا. (ح) وسمعت أبا عمار الحسين بن حُريث يقول: سمعت وكيعا. والنسائي (١/١٩) وفي الكبرى (١٨) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عيسى بن يونس. وفي (١/٢٥) وفي الكبري (٢٤) قال: أخبرنا مؤمل بن هشام، قال: أنبأنا إسماعيل، قال: أخبرنا شعبة، وابن خزيمة (٦١) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا أبو عوانة (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع. (ح) وحدثنا أبو موسى محمد بن المثنى. قال: حدثنا ابن أبي عدي. عن شعبة. (ح) وحدثنا بشر بن خالد العسكري، قال: حدثنا محمد - يعني ابن جعفر - عن شعبة.\nجميعهم - سفيان، وهشيم، ويحيى، وابن عون، وشعبة، وأبو خيثمة، وأبو عوانة، شريك، ووكيع، وشجاع وابن أبي زائدة، وعيسى - عن الأعمش.\n٢- وأخرجه أحمد (٥/٣٨٢) قال: حدثنا جرير. وفي (٥/٤٠٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (١/٦٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (١/٦٦) قال: حدثنا محمد بن عرعرة، قال: حدثنا شعبة. وفي (٣/١٧٧) قال: حدثنا سليمان بن حرب، عن شعبة ومسلم (١/١٥٧) قال: حدثنا يحيى بن يحيى، قال: أخبرنا جرير. والنسائي (١/٢٥) قال: أخبرنا محمد بن بشار، قال: أنبأنا محمد، قال: أنبأنا شعبة. وابن خزيمة (٥٢) قال: حدثنا أبو هاشم، زياد بن أيوب، قال: حدثنا جرير.\nكلاهما - جرير، وشعبة - عن منصور.\nكلاهما - الأعمش، ومنصور - عن أبي وائل فذكره.\n٣- وأخرجه النسائي (١/٢٥) وفي الكبرى (٢٣) قال: أخبرنا سليمان بن عبيد الله، قال: أنبأنا بهز، قال: أنبأنا شعبة، عن سليمان، ومنصور.\n(*) أخرجه ابن ماجة (٣٠٦) قال: حدثنا إسحاق بن منصور، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن عاصم، عن أبي وائل، عن المغيرة بن شعبة: «رسول الله -ﷺ- أتي سباطة قوم فبال قائما» . قال شعبة: قال عاصم يومئذ: وهذا الأعمش يرويه عن أبي وائل، عن حذيفة، وما حفظه. فسألت عنه منصورا فحدثنيه عن أبي وائل، عن حذيفة..... فذكره.\nوعن نهيك بن عبد الله السلولي، قال: حدثنا حذيفة قال: «رأيت رسول الله -ﷺ- أتى سباطة قوم فبال قائما» .\nأخرجه أحمد (٥/٣٩٤) قال: حدثنا أبو نعيم، قال: حدثنا يونس، يعني ابن أبي إسحاق، عن أبي إسحاق، عن نهيك بن عبد الله فذكره.","vol":"7","page":126},{"text":"٥١٠٧ - (ط) - نافع - مولى ابن عمر - ﵃ -: قال: «رأيتُ ابنَ عُمر يَبُولُ قائمًا» . أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٦٥ في الطهارة، باب ما جاء في البول قائمًا وغيره، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٤٠) قال: عن عبد الله بن دينار، فذكره قلت: وقد وهم المصنف -﵀ - في ذكر نافع عن ابن عمر في هذا الأثر. وقد راجعته في أكثر من نسخة للموطأ فلم أجد أي خلاف في كون الراوي عن ابن عمر هو عبد الله بن دينار، والعجب من الأستاذ عبد القادر الأرناؤوط حيث عزا الأثر للموطأ ولم يصوب ذلك الخطأ!!!","vol":"7","page":127},{"text":"<span data-type=\"title\" id=toc-1064>النهي عنه</span>\n٥١٠٨ - (ت) عمر بن الخطاب - ﵁ - قال: «رآني النبيُّ - ﷺ- أبُولُ قائمًا، فقال: يا عمرُ لا تَبُلْ قائمًا، فما بُلْتُ قائمًا بعدُ» .\nأخرجه الترمذي (١)، وقال: إنما رفع هذا الحديث عبد الكريم بن أبي المخارق، وهو ضعيف عند أهل الحديث، ضعفه أيوب السَّخْتِيَاني وتكلَّم فيه.\nوروى عبيد الله عن نافع عن ابن عمر قال: قال عمرُ: «ما بُلْتُ قائمًا مُنْذُ أسلمتُ» (٢)، وهذا أصح من حديث عبد الكريم.\nقال [الترمذي]: ومعنى النهي عن البول قائمًا: على التأديب، لا على التحريم.\nقال: وقد رُوِيَ عن ابن مسعود قال: «إنه من الجفاء أن تبولَ وأنتَ قائم» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجَفَاء): خلاف البر واللُّطف.\n_________\n(١) رواه الترمذي بغير إسناد تعليقًا على حديث عائشة رقم (١٢) في الطهارة، باب ما جاء في النهي عن البول قائمًا، وإسناده ضعيف.\n(٢) قال الحافظ في \" الفتح \": ١ / ٢٨٥ قد ثبت عن عمر وعلي وزيد بن ثابت وغيرهم أنهم بالوا قيامًا وهو دال على الجواز من غير كراهة إذا أمن الرشاش، والله أعلم، ولم يثبت عن النبي ﷺ في النهي عنه شيء.\n(٣) هذا الأثر عن ابن مسعود معلق بغير إسناد، ولم نقف على من وصله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه ابن ماجة (٣٠٨) قال:حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق،قال: حدثنا ابن جريج، عن عبد الكريم بن أبي أمية، عن نافع عن ابن عمر، فذكره\n(*) قال الترمذي (١٢): وحديث عمر إنما روي من حديث عبد الكريم بن أبي المخارق، عن نافع، عن ابن عمر، عن عمر.\n(*) قال أبو عيسى الترمذي: وإنما رفع هذا الحديث عبد الكريم بن أبي المخارق، وهو ضعيف عند أهل الحديث، ضعفه أيوب السختياني وتكلم فيه.","vol":"7","page":128},{"text":"٥١٠٩ - (ت س) عائشة - ﵂ - قالت: «مَن حدَّثكم أنَّ النبيَّ - ﷺ- كان يَبُولُ قائمًا فلا تُصَدِّقُوه، ما كان يَبُولُ إلا قاعدًا» .\nأخرجه الترمذي والنسائي، وقال النسائي: «إلا جالسًا» (١) .\n_________\n(١) رواه الترمذي رقم (١٢) في الطهارة، باب ما جاء في النهي عن البول قائمًا، والنسائي ١ / ٢٦ في الطهارة، باب البول في البيت جالسًا، وإسناده ضعيف، وقد رواه أحمد في \" المسند \" من طريق آخر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: وفي لفظ عن شريح بن هانئ، عن عائشة. قالت: «من حدثك أن رسول الله -ﷺ- بال قائما فلا تصدقه. ما بال رسول الله -ﷺ- قائما منذ أنزل عليه القرآن» .\nأخرجه أحمد (٦/١٣٦و١٩٢) قال:حدثنا وكيع، عن سفيان. وفي (٦/.٢١٣) قال: حدثنا وكيع وعبد الرحمن، عن سفيان. وابن ماجة (٣٠٧) قال: حدثنا أبو بكر بن أبي شيبة وسويد بن سعيد وإسماعيل ابن موسى السدي. قالوا: حدثنا شريك. والترمذي (١٢) قال: حدثنا علي بن حجر. قال: أخبرنا شريك والنسائي (١/٢٦) . وفي الكبرى (٢٥) قال: أخبرنا على بن حجر قال: أنبأنا شريك.\nكلاهما - سفيان وشريك - عن المقدام بن شريح بن هانئ، عن أبيه فذكره.","vol":"7","page":129},{"text":"<span data-type=\"title\" id=toc-1065>القسم الثالث: في الاستتار</span>\n٥١١٠ - (م د) عبد الله بن جعفر - ﵄ - قال: «أرْدَفَني رسول الله - ﷺ- ذاتَ يوم خَلْفَه، فأسَرَّ إليَّ حديثًا لا أُحَدِّثُ به أحدًا من الناس، وكان أحبَّ ما اسْتَتَرَ به رسول الله - ﷺ- لحاجته هَدَف، أو حائشُ نَخْل» .\nقال في رواية: «يعني: حائطَ نخل»، أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَدَف) الهدف: كل شيء مرتفع، ومنه الهدف المتَّخَذ للرمي.\n(حَائِش) الحائش: الحائط من النخل، و«العورة» كل ما يستحيى منه إذا انكشف من الإنسان، وهي من الرجل: ما بين الركبة والسُّرة، ومن ⦗١٣٠⦘ المرأة الحرَّة: جميع بدنها، إلا الوجه واليدين إلى الكوعين، وفي أخمصهما وجهان.\n_________\n(١) رواه مسلم رقم (٣٤٢) في الحيض، باب ما يستتر به لقضاء الحاجة، ورواه أيضًا أبو داود رقم (٢٥٤٩) في الجهاد، باب ما يؤمر به القيام على الدواب والبهائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه","vol":"7","page":129},{"text":"٥١١١ - (د س) عبد الرحمن بن حسنة قال: «انْطَلقتُ أنا وعَمرو بن العاص إلى النبيِّ - ﷺ-، فخرجَ ومعه دَرَقَة، ثم اسْتَتَر بها، ثم باَل، فقلنا: انظُرُوا إليه يَبُول كما تَبُولُ المرأة، فسمع ذلك، فقال: ألم تعلموا ما لَقِيَ صاحبُ بَني إسرائيل؟ كانوا إذا أصابهم البولُ قَطَعُوا ما أصابه البول منهم، فنهاهم، فعُذِّبَ في قبره» .\nقال أبو داود: قال منصور عن أبي وائل عن أبي موسى بهذا الحديث، قال: «جِلدِ أحدهم»، وقال عاصم عن أبي وائل عن أبي موسى عن النبيِّ - ﷺ- «جَسَدِ أحدِهم» .\nوفي رواية النسائي عن عبد الرحمن - وفي نسخة عنه عن أبي موسى - قال: «خرج علينا رسول الله - ﷺ-، وفي يَدِهِ كهيئة الدَّرَقَةِ، فوضعها ثم جلس خَلْفَها، فبال إليها، فقال بعضُ القوم: انْظُروا، يبولُ كما تبولُ المرأة، فسمعه، فقال: أوَ ما علمتَ ما أصاب صاحبَ بني إسرائيل؟ كانوا إذا أصابهم شيء من البول قَرَضُوه بالمقاريض، فنهاهم صاحبُهم، فعُذِّب في قبره» (١) .\n_________\n(١) رواه أبود داود رقم (٢٢) في الطهارة، باب الاستبراء من البول، والنسائي ١ / ٢٦ - ٢٨ في الطهارة، باب البول إلى السترة التي يستتر بها، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الحميدي (٨٨٢) قال: حدثنا سفيان. وأحمد (٤/١٩٦) قال: حدثنا أبو معاوية. وفي (٤/١٩٦) قال: حدثنا وكيع. وأبو داود (٢٢) قال: حدثنا مسدد، قال: حدثنا عبد الواحد ابن زياد. وابن ماجة (٣٤٦) قال:حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية. والنسائي (١/٢٦) وفي الكبرى (٢٦) قال: أخبرنا هناد بن السري، عن أبي معاوية.\nأربعتهم - سفيان، وأبو معاوية، ووكيع، وعبد الواحد - قالوا: حدثنا الأعمش، عن زيد بن وهب، فذكره.\n(*) عقب رواية ابن ماجة. قال أبو الحسن بن سلمة - راوي السنن عن ابن ماجة - حدثنا أبو حاتم، قال: حدثنا عبيد الله بن موسى. قال: أنبأنا الأعمش فذكر نحوه.\nقلت: وفي القلب شيء من تدليس الأعمش،والله أعلم.","vol":"7","page":130},{"text":"٥١١٢ - (د) أبو سعيد الخدري - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «لا يخرج الرجلان يَضْرِبان الغائطَ كاشِفَيْنِ عن عَوْرَتَيْهما يتحدَّثان، فإن الله يَمْقُتُ على ذلك» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يضربان الغائط) يقال: ضربت الأرض: إذا أتيت الخلاء، وضربت في الأرض: إذا سافرت.\n_________\n(١) رقم (١٥) في الطهارة، باب كراهية الكلام عند الحاجة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٣/٣٦) قال: حدثنا عبد الرحمن. وأبو داود (١٥) قال:حدثنا عبيد الله ابن عمر بن ميسرة، قال:حدثنا ابن مهدي. وابن ماجة (٣٤٢) قال:حدثنا محمد بن يحيى، قال: حدثنا عبد الله بن رجاء (ح) وحدثنا محمد بن يحيى، قال: حدثنا سلم بن إبراهيم الوراق. (ح) وحدثنا محمد ابن حميد، قال: حدثنا علي بن أبي بكر، عن سفيان الثوري. والنسائي في الكبرى (٣٦) قال: أخبرنا أحمد بن حرب، قال: حدثنا قاسم، قال: حدثنا سفيان. وفي (٣٧) قال: أخبرنا عمرو بن علي، عن عبد الرحمن. وابن خزيمة (٧١) قال: حدثنا أبو موسى محمد بن المثنى، قال حدثنا عبد الرحمن ابن مهدي. (ح) وحدثنا به محمد بن يحيى قال: حدثنا سلم بن إبراهيم يعني الوراق.\nأربعتهم - عبد الرحمن بن مهدي، وعبد الله بن رجاء، وسلم،والثوري عن عكرمة بن عمار،عن يحيى بن أبي كثير، عن هلال، فذكره.\n(*) في رواية ابن مهدي وعبد الله بن رجاء سمياه (هلال بن عياض) .\n(*) في رواية سلم بن إبراهيم سماه (عياض بن هلال) .\n(*) في رواية الثوري سماه (عياض بن عبد الله) .\n(*) قال ابن خزيمة عقب رواية سلم، والتي أسماه فيها (عياض بن هلال): وهذا هو الصحيح هذا الشيخ هو عياض بن هلال،روى عنه يحيى بن أبي كثير غير حديث،وأحسب الوهم من عكرمة بن عمار حين قال: (وعن هلال بن عياض) .\n(*) قال أبو داود: هذا لم يسنده إلا عكرمة بن عمار، وهو مرسل عندهم. حدثنا أبو سلمة، قال: حدثنا أبان، عن يحيى بن أبي كثير،عن النبي -ﷺ-.نحو حديث عكرمة. وقال أبو داود: وعكرمة في يحيى ليس بذاك. (تحفة الأشراف) (٤٣٩٧) قال: المزي: كلام أبي داود على هذا الحديث في رواية أبي عمرو أحمد بن علي البصري،وأبي سعيد بن الأعرابي، عن أبي داود.","vol":"7","page":131},{"text":"٥١١٣ - (د ت) أنس بن مالك وعبد الله بن عمر - ﵃ - قالا: «كان النبيُّ - ﷺ- إذا أراد الحاجة لم يَرْفَعْ ثَوْبَه حتى يَدْنُوَ من الأرض» .\nأخرجه الترمذي، [وقال]: هكذا رُوي عن الأعمش عن أنس. وروي أيضًا عن الأعمش قال: قال ابنُ عمر: «كان النبيُّ - ﷺ- إذا أراد الحاجة ... وذكر مثله» . وكلا الحديثين مرسل، وأخرجه أبو داود عن عمر، وقال: وقد رواه الأعمش عن أنس (١) .\n_________\n(١) رواه الترمذي رقم (١٤) في الطهارة، باب ما جاء في الاستتار عند الحاجة، وأبو داود رقم (١٤) في الطهارة، باب كيف التكشف عند الحاجة، وهو حديث ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (١٤) قال: ثنا زهير بن حرب، قال: ثنا وكيع عن الأعمش، عن رجل، فذكره.\nقلت: والترمذي من طريق عبد السلام بن حرب عن الأعمش عن أنس. والأعمش مدلس فكان ماذا.","vol":"7","page":131},{"text":"٥١١٤ - (د) أبو هريرة - ﵁ - أن النبي - ﷺ- قال: «من ⦗١٣٢⦘ اكْتَحَلَ فلْيُوتِرْ، من فعل فقد أحسن، ومَن لا فلا حَرَج، ومن اسْتَجمَرَ فليُوتِرْ، من فعل فقد أحسن، ومن لا فلا حرج، ومن أكل فما تَخَلَّلَ فلْيَلْفِظْ، وما لاك بلسانِهِ فلْيَبْتَلِعْ، من فعل فقد أحسن، ومن لا فلا حرج، ومن أتى الغائط فلْيَسْتَتِرْ، فإن لم يجدْ إلا أن يجمعَ كَِثيبًا من رَمْل فلْيَسْتدْبِرْهُ، فإن الشيطان يَلْعَبُ بمقاعد بني آدم، من فعل فقد أحسن، ومن لا فلا حَرج»، أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من استجمر فليوتر) الاستجمار: استعمال الجمار، وهي الحجارة الصِّغار، والوِتْر: الفَرْد، يعني إذا استنجيت بالحجارة فاجعلها فردًا.\n(من فعل فقد أحسن، ومن لا فلا حرج) المعنى: التخيير بين الماء الذي هو الأصل في الطهارة، وبين الأحجار، يريد: أن الاستنجاء بالماء ليس بعزيمة لا يجوز تركه إلى غيره، لكنه إن استنجى فليكن وِترًا، وإلا فلا حرج إن تركه إلى غيره بزيادة عليه.\n(إن الشيطان يلعب بمقاعد بني آدم) يعني: أن الشيطان يحضر تلك الأمكنة، ويَرْصُدُها بالأذى والفساد، ولأنها مواضع يُهْجَر فيها ذكر الله ⦗١٣٣⦘ تعالى، وتنكشف فيها العورات، فأمر النبي - ﷺ- بستر العورة فيها، والامتناع عن التعرض لأبصار الناظرين وهُبُوب الرياح، وترشيش البول عليه، وكل ذلك من لَعِب الشيطان به، وقصده بالأذى، والله أعلم.\n(فَلْيَلْفِظ) لَفِظْت الطعام ألفظه: إذا رميته من فيك.\n(لاك) لاكه يلوكه: إذا أداره في فيه.\n(كَثيبًا) الكثيب: هو ما اجتمع من الرمل مرتفعًا.\n_________\n(١) رقم (٣٥) في الطهارة، باب الاستتار في الخلاء، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٢/٣٧١) قال: حدثنا سريج، قال: حدثنا عيسى بن يونس، والدارمي (٦٦٨و٢٠٩٣) قال: أخبرنا أبو عاصم. وأبو داود (٣٥) قال: حدثنا إبراهيم بن موسى الرازي، قال: أخبرنا عيسى. وابن ماجة (٣٣٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الملك بن الصباح. وفي (٣٣٨و٣٤٩٨) قال: حدثنا عبد الرحمن بن عمر، قال: حدثنا عبد الملك بن الصباح.\nثلاثتهم - عيسى بن يونس، وأبو عاصم، وعبد الملك -عن ثور بن يزيد، عن حصين الحميري، عن أبي سعد الخير، فذكره.\n(*) في رواية الدارمي (٦٦٨) . وأبي داود (٣٥) . وابن ماجة (٣٣٧) عن أبي سعيد الخير.\n(*) وفي رواية أحمد: (عن الحصين، كذا قال) ولم ينسبه. وفي رواية أبي داود: (عن الحصين الحبراني) .\n(*) الروايات مطولة ومختصرة.","vol":"7","page":131},{"text":"٥١١٥ - (د) جابر بن عبد الله - ﵄ -: «أن النبيَّ - ﷺ- كان إذا أراد البَرَاز انطلق حتى لا يراه أحد» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢) في الطهارة، باب التخلي عند قضاء الحاجة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢) قال:ثنا مسدد بن مسرهد عيسى بن يونس [أ] خبرنا إسماعيل بن عبد الملك، عن أبي الزبير فذكره.\nقلت: إسناده معلول بتدليس أبي الزبير.","vol":"7","page":133},{"text":"<span data-type=\"title\" id=toc-1066>الفرع الثالث: في كيفية الاستنجاء</span>\n٥١١٦ - (م ت د س) سلمان الفارسي - ﵁ - قال: «قيل له: قد علَّمَكُمْ نَبِيُّكم - ﷺ- كلَّ شيء حتى الْخِرَاءَةَ؟ قال: أجلْ، لقد نهانا أن نستقبلَ القِبْلَةَ بِغَائط أو بول، أو أن نستنجيَ باليمين، أو أن نستنجيَ بأقل من ثلاثة أحجار، أو أن نستنجيَ برجيع أو بعَظْم» .\nوفي رواية: «قال: قال له المشركون: إنا نَرَى صاحبكم يعلِّمُكم، حتى ⦗١٣٤⦘ يعلِّمُكم الخِرَاءَة؟ فقال: أجل، إنه نهانا أن يستنجيَ أحدُنا بيمينه، أو يستقبلَ القِبْلَةَ، ونهى عن الرَّوْثِ والعظام، وقال: لا يستنجي أحدُكم بدون ثلاثة أحجار» .\nأخرجه مسلم، وأخرج الترمذي وأبو داود الأولى.\nوفي رواية النسائي قال: قال رجل: «إن صاحبَكم ليعلِّمُكم حتى الخِراءَة؟ قال: أجل، نهانا أن نستقبلَ القِبلَةَ بغائط أو بول، أو نستنجيَ بأيْماننا، أو نكتفيَ بأقل من ثلاثة أحجار» .\nوله في أخرى مثل الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخِرَاءَة) قال الخطابي: «الخِراءَة» مكسورة الخاء ممدودة الألف: التخلي والقعود للحاجة، قال: وأكثر الرواة يفتحون الخاء، ولا يمدون الألف.\nقلت: وقد قال الجوهري في كتاب «الصحاح»: إنها «الخراءة» بالفتح والمد، وهذا لفظه، قال: وقد خَرِئ خَرَاءة، مثل كَرِه كراهة ويحتمل أن يكون بالفتح المصدر، وبالكسر الاسم. ⦗١٣٥⦘\n(نهانا أن نستنجي بأقل من ثلاثة أحجار) فيه: بيان أن الاستنجاء أحد الطُّهْرَين، فإن لم يستعمل الماء فلا بد له من الحَجَر، وبيان أن الاقتصار على دون الثلاثة لا يجزئ وإن أنقى، لأنه علم أن الإنقاء قد يحصل دون الثلاثة، ومع هذا اشترط الثلاثة، وكان اشتراطها تعبدًا وشرطًا في صحة الطهارة.\n(برَجِيع) الرَّجيع: الرَّوْث والعذرة، وإنما سمي رجيعًا، لأنه يرجع عن حالته الأولى بعد أن كان طعامًا وعلفًا وغير ذلك.\n(نهانا أن يستنجي أحدنا بيمينه) النهي عن الاستنجاء باليمين في قول أكثر العلماء: نهي تأديب وتنزيه، لأنها مرصدة للأكل والشرب وأكثر الآداب، فنُزِّهَت عن مباشرة النجاسة.\n_________\n(١) رواه مسلم رقم (٢٦٢) في الطهارة، باب الاستطابة، والترمذي رقم (١٦) في الطهارة، باب الاستنجاء بالحجارة، وأبو داود رقم (٧) في الطهارة، باب كراهية استقبال القبلة عند قضاء الحاجة، والنسائي ١ / ٣٨ و٣٩ في الطهارة، باب النهي عن الاكتفاء في الاستطابة بأقل من ثلاثة أحجار، وباب النهي عن الاستنجاء باليمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٤٣٧) قال: حدثنا وكيع. وفي (٥/٤٣٨) قال: حدثنا ابن فضيل. وفي (٥/٤٣٩) قال: حدثنا أبو معاوية. ومسلم (١/١٥٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع. (ح) وحدثنا يحيى بن يحيى بن قال: أخبرنا أبو معاوية. وأبو داود (٧) قال: حدثنا مسدد بن مسرهد، قال: حدثنا أبو معاوية وابن ماجة (٣١٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (١٦) قال: حدثنا هناد، قال: حدثنا أبو معاوية، والنسائي (١/٣٨) وفي الكبرى (٤٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا أبو معاوية. وابن خزيمة (٧٤) قال: حدثنا يعقوب بن إبراهيم الدورقي، ويوسف بن موسى، قالا: حدثنا وكيع. وفي (٨١) قال: حدثنا عبد الله بن سعيد بن الأشج، قال: حدثنا ابن نمير.\nأربعتهم - وكيع، ومحمد بن فضيل، وأبو معاوية، وعبد الله بن نمير - عن الأعمش.\n٢- وأخرجه أحمد (٥/٤٣٧) . ومسلم (١/١٥٤) قال: حدثنا محمد بن المثنى. وابن ماجة (٣١٦) قال: حدثنا محمد بن بشار. والنسائي (١/٤٤) قال: أخبرنا عمرو بن علي، وشعيب بن يوسف.\nخمستهم - أحمد بن حنبل، وابن المثنى، وابن بشار، وعمرو بن علي، وشعيب - عن عبد الرحمن بن مهدي، عن سفيان عن منصور، والأعمش.\nكلاهما - الأعمش، ومنصور - عن إبراهيم، عن عبد الرحمن بن يزيد، فذكره.\n(*) أخرجه أحمد (٥/٤٣٧) قال: حدثنا أبو سعيد، قال: حدثنا زائدة، قال: حدثنا منصور، عن إبراهيم عن عبد الرحمن بن يزيد، قال: حدثنا رجل من أصحاب النبي -ﷺ-، فذكره. ولم يسمه.\n(*) وأخرجه أحمد (٥/٤٣٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة عن منصور، عن إبراهيم، عن عبد الرحمن بن يزيد، أن رجلا من المشركين، قال لرجل من أصحاب النبي -ﷺ-: علمكم هذا كل شيء، فذكر الحديث مرسلا.","vol":"7","page":133},{"text":"٥١١٧ - (م) جابر بن عبد الله - ﵄ - قال: قال رسول الله - ﷺ-: «إذا استجمرَ أحدُكم فَلْيوتِرْ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣٩) في الطهارة، باب الإيتار في الاستنثار والاستجمار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٩٤) قال:حدثنا عبد الرزاق، عن ابن جريج، وفي (٣/٣٣٦) قال: حدثنا حسن،قال: حدثنا ابن لهيعة. ومسلم (١/١٤٧) قال:حدثا إسحاق بن إبراهيم. ومحمد ابن رافع، عن عبد الرزاق، قال: أخبرنا ابن جريج.\nكلاهما- ابن جريج، وابن لهيعة - عن أبي الزبير، فذكره.\nفي رواية ابن لهيعة «إذا تغوط أحدكم فليمسح ثلاث مرات» .\nوعن أبي سفيان، عن جابر.\nأخرجه أحمد (٣/٤٠٠) قال: حدثنا علي بن بحر، قال: حدثنا عيسى بن يونس. وابن خزيمة (٧٦) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، (ح) وحدثنا يعقوب بن إبراهيم، قال: حدثنا عيسى ابن يونس. (ح) وحدثنا أبو موسى، قال: حدثنا عبد الرحمن (يعني ابن مهدي)،عن سفيان.\nثلاثتهم - عيسى، وجرير، وسفيان - عن الأعمش، عن أبي سفيان فذكره.","vol":"7","page":135},{"text":"٥١١٨ - (س) سلمة بن قيس - ﵁ - أن رسول الله - ﷺ- قال: «إذا اسْتَجْمرتَ فأوتر» أخرجه النسائي (١) .\n_________\n(١) ١ / ٤١ في الطهارة، باب الاستطابة بحجر واحد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (٨٥٦) قال: حدثنا سفيان. وأحمد (٤/٣١٣و٣٣٩) قال: حدثنا عبد الرحمن،عن سفيان. وفي (٤/٣٣٩) قال: حدثنا سفيان بن عيينة. وفي (٤/٣٤٠) قال: حدثنا عبد الرزاق،قال: حدثنا معمر والثوري وابن ماجة (٤٠٦) قال: حدثنا أحمد بن عبدة، قال: حدثنا حماد بن زيد. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص. والترمذي (٢٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا حماد بن زيد، وجرير. والنسائي (١/٤١)، وفي الكبرى (٤٥) قال: أخبرنا إسحاق بن إبراهيم،قال: أنبأنا جرير. وفي (١/٦٧) وفي الكبرى (٤٤) قال: أخبرنا قتيبة، قال: حدثنا حماد.\nستتهم - سفيان بن عيينة، والثوري، ومعمر، وحماد بن زيد، وأبو الأحوص، وجرير بن عبد الحميد - عن منصور، عن هلال بن يساف، فذكره.\n(*) أخرجه أحمد (٤/٣١٣) قال: حدثنا جرير بن عبد الحميد، عن سفيان، عن هلال، عن سلمة بن قيس، فذكره (ليس فيه منصور) .\n(*) رواية إسحاق بن إبراهيم مختصرة على: «إذا استجمرت فأوتر» .","vol":"7","page":135},{"text":"٥١١٩ - (خ م د ت س) أبو قتادة - ﵁ - أن النبي - ﷺ ⦗١٣٦⦘ قال: «إذا بَالَ أحدُكم فلا يَمَسَّ ذَكَره بيمينه، وإذا أتى الخَلاَءَ فلا يتمسَّحْ بيمينه، وإذا شربَ فلا يشرب نَفَسًا واحدًا» . هذه رواية أبي داود.\nوللبخاري: «إذا بال أحدُكم فلا يأخُذْ ذَكَرَه بيمينه، ولا يَسْتَنْجِ بيمينه، ولا يَتَنَفَّس في الإناء» .\nوله في أخرى «إذا شَرِبَ أحدُكم فلا يتنفَّسْ في الإناء، وإذا أتى الخَلاَءَ فلا يَمَسَّ ذَكَرَهُ بيمينه، ولا يتمسَّحْ بيمينه» .\nولمسلم قال: «لا يُمْسِكنَّ أحدُكم ذكَرَهُ بيمينه وهو يبولُ، ولا يتمسَّحْ من الخلاء بيمينه، ولا يتنفَّسْ في الإناء» .\nوفي أخرى «إذا دخل أحدُكم الخَلاء فلا يمسَّ ذَكَرَهُ بيمينه» .\nوفي أخرى «أن النبيَّ - ﷺ- نهى أن يتنفَّسَ في الإناء، وأن يمسَّ ذَكَرَهُ بيمينه، وأن يَستطِيبَ بيمينه» .\nوأخرج النسائي نحوًا من روايات مسلم وأبي داود.\nوفي رواية الترمذي «أنَّ النبيَّ - ﷺ- نهى أن يمسَّ الرَّجُلُ ذَكَرَهُ بيمينه» (١) .\n_________\n(١) رواه البخاري ١ / ٢٢١ و٢٢٢ في الوضوء، باب النهي عن الاستنجاء باليمين، وباب لا يمسك ذكره بيمينه إذا بال، وفي الأشربة، باب التنفس في الإناء، ومسلم رقم (٢٦٧) في الطهارة، باب النهي عن الاستنجاء باليمين، وأبو داود رقم (٣١) في الطهارة، باب كراهية مس الذكر باليمين في الاستبراء، والترمذي رقم (١٥) في الطهارة، باب ما جاء في كراهة الاستنجاء باليمين، والنسائي ١ / ٢٥ في الطهارة، باب النهي عن مس الذكر باليمين عند الحاجة، وباب النهي عن الاستنجاء باليمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":135},{"text":"٥١٢٠ - (د) عائشة - ﵂ - قالت: «كانت يَدُ رسول الله - ﷺ- اليمنى لطُهُوره وطعامه، وكانت يده اليُسرى لخلائه وما كان من أذى» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٣) في الطهارة، باب كراهية مس الذكر باليمين في الاستبراء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٦٥)،وأبو داود (٣٤) قال: حدثنا محمد بن حاتم بن بزيع.\nكلاهما - أحمد بن حنبل، ومحمد بن حاتم - عن عبد الوهاب بن عطاء عن سعيد بن أبي عروبة، عن أبي معشر، عن إبراهيم، عن الأسود، فذكره.\n(*) أخرجه أحمد (٦/١٧٠) قال:حدثنا هشيم. قال: أخبره مغيره. وفي (٦/٢٦٥) قال: حدثنا ابن أبي عدي، عن سعيد، عن رجل، عن أبي معشر. (ح) وحدثنا محمد بن جعفر، عن سعيد، عن أبي معشر. وأبو داود (٣٣) قال: حدثنا أبو توبة. قال: حدثني عيسى بن يونس، عن ابن أبي عروبة، عن أبي معشر.\nكلاهما - مغيرة، وأبو معشر - عن إبراهيم، عن عائشة، فذكرته. ليس فيه (الأسود) .","vol":"7","page":137},{"text":"٥١٢١ - (د) حفصة - ﵂ - أن رسول الله - ﷺ- كان يجعلُ يمينَه لطعامه وشرابِه وأخْذِه وعطائه، ويجعلَ شِماله لما سِوى ذلك. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢) في الطهارة، باب كراهية مس الذكر باليمين في الاستبراء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢) قال: حدثنا محمد بن آدم بن سليمان المصيصي. قال: حدثنا ابن أبي زائدة. قال: حدثني أبو أيوب، يعني الإفريقي، عن عاصم، عن المسيب بن رافع ومعبد، عن حارثة بن وهب الخزاعي، فذكره.","vol":"7","page":137},{"text":"٥١٢٢ - () عبد الله بن مسعود - ﵁ - قال: «سمعتُ عثمان يقول: ما مَسَسْتُ ذَكَرِي بيميني مُنذ بايعتُ بها رسول الله - ﷺ- وأسلمتُ» فُسِّرَ ذلك بأنه لم يَسْتَنْج بيمينه. أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه ابن ماجة رقم (١١١) في الطهارة، باب كراهة مس الذكر باليمين والاستنجاء باليمين من حديث عقبة ابن صهبان قال: سمعت عثمان ... وذكر الحديث، وفي سنده الصلت بن دينار، وهو متروك وله شاهد ذكر الهيثمي في \" مجمع الزوائد \" ٩ / ٥٦ من حديث زيد بن أرقم رواه الطبراني وفيه عبد الأعلى بن أبي المساور، قال الهيثمي: وقد ضعفه الجمهور ووثق في روايته عن ابن معين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين، وقد رواه ابن ماجة في سننه (٣١١) قال: ثنا علي بن محمد، ثنا وكيع، ثنا الصلت بن دينار، وعن عقبة بن صهبان، فذكره.\nقلت: الصلت بن دينار هالك.","vol":"7","page":137},{"text":"<span data-type=\"title\" id=toc-1067>الفرع الرابع: في خَلْع الخاتم</span>\n٥١٢٣ - (د ت س) أنس بن مالك - ﵁ - قال: «كان رسول الله ⦗١٣٨⦘ ﷺ- إذا دخل الخلاءَ وَضَع خاتَمه» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩) في الطهارة، باب الخاتم يكون فيه ذكر الله يدخل به الخلاء، ورواه الترمذي رقم (١٧٤٦) في اللباس، باب ما جاء في لبس الخاتم باليمين، والنسائي ٨ / ١٧٨ في الزينة، باب نزع الخاتم عند دخول الخلاء، من حديث همام عن ابن جريج عن الزهري عن أنس، قال أبو داود: هذا حديث منكر، وإنما يعرف عن ابن جريج عن زياد بن سعد عن الزهري عن أنس أن النبي ﷺ اتخذ خاتمًا من ورق ثم ألقاه، والوهم فيه من همام ولم يروه إلا همام.\nقال الحافظ في \" التلخيص \" رواه أصحاب السنن وابن حبان والحاكم من حديث الزهري عن أنس به، قال النسائي: هذا حديث غير محفوظ، وقال أبو داود: منكر، وذكر الدارقطني الاختلاف فيه وأشار إلى شذوذه، وصححه الترمذي، وقال النووي: هذا مردود عليه، قاله في \" الخلاصة \"، وقال المنذري: الصواب عندي تصحيحه فإن رواته ثقات أثبات، وتبعه أبو الفتح القشيري في آخر \" الاقتراح \"، وعلته أنه من رواية همام عن ابن جريج عن الزهري عن أنس، ورواته ثقات، لكن لم يخرج الشيخان رواية همام عن ابن جريج، وابن جريج قيل: لم يسمعه من الزهري، وإنما رواه عن زياد بن سعد عن الزهري بلفظ آخر، وقد رواه مع همام بذلك مرفوعًا، يحيى بن الضريس البجلي ويحيى بن المتوكل، وأخرجهما الحاكم والدارقطني، وقد رواه عمرو بن عاصم وهو من الثقات عن همام موقوفًا على أنس، وأخرج له البيهقي شاهدًا وأشار إلى ضعفه، ورجاله ثقات، ورواه الحاكم أيضًا ولفظه: \" أن رسول الله ﷺ لبس خاتمًا، نقشه: محمد رسول الله، فكان إذا دخل الخلاء وضعه، وله شاهد من حديث ابن عباس رواه الجوزقاني في الأحاديث الضعيفة، وينظر في سنده فإن رجاله ثقات إلا محمد بن إبراهيم الرازي فإنه متروك، قوله: وإنما نزع خاتمه لأنه كان عليه محمد رسول الله، تقدم من رواية الحاكم، ورواه البيهقي أيضًا، ووهم النووي والمنذري في كلامهما على \" المهذب \"، فقالا: هذا من كلام المصنف، لا في الحديث، ولكنه صحيح من طريق أخرى في أن نقش الخاتم كان كذلك، قلت: كلامهما مستقيم لأنه ليس في السياق الجزم بالتعليل المذكور وإن كان فيه حكاية النقش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف جدا، معلول: قال العماد ابن كثير: أخرجه أبو داود في «الطهارة» عن نصر بن علي عن أبي علي الحنفي، عن همام بن يحيى عن ابن جريج عن الزهري عن أنس به، وقال: هذا حديث منكر، وإنما يعرف عن ابن جريج عن زياد بن سعد عن الزهري عن أنس: أن النبي -ﷺ- اتخذ خاتما من ورق ثم ألقاه، لم يروه إلا همام.\n* والترمذي في اللباس وأيضا في الشمائل عن إسحاق بن منصور، عن سعيد بن عامر، والحجاج بن المنهال.\nكلاهما عن -همام به -. وقال: حسن صحيح غريب.\n* والنسائي في الزينة عن محمد بن إبراهيم بن علية، عن سعيد بن عامر، به وقال: هذا الحديث غير محفوظ.\n* وابن ماجة في الطهارة عن نصر بن علي، عن أبي بكر الحنفي، عن همام نحوه. جامع المسانيد (٢٣/٣٦١) (٣٠٤٣) .\nقلت: وعزاه الحافظ للحاكم وقال: وذكر الدارقطني الاختلاف فيه وأشار إلى شذوذه، وصححه الترمذي، وقال النووي: هذا مردود عليه، قاله في الخلاصة، وأورد له شاهدا من حديث ابن عباس عند الجوزقاني في الأحاديث الضعيفة لكن بسنده متروك، ثم حقق كون نقش الخاتم ثابت، أما وضعه عند دخول الخلاء فغير ثابت كما مر.","vol":"7","page":137},{"text":"<span data-type=\"title\" id=toc-1068>الفصل الثاني: فيما يُسْتَنْجى به</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1069>الفرع الأول: في الماء</span>\n٥١٢٤ - (خ م د س) أنس بن مالك - ﵁ - قال: «كان رسول الله - ﷺ- إذا خرج لحاجته تَبِعْتُه أنا وغلام مِنَّا، معنا إدَاوَة من ماء - يعني: يستنجي به» .\nوفي رواية قال: «كان رسول الله - ﷺ- يدخل الخلاء، فأحْمِلُ أنا وغلام [نحوي] إدَاوَة من ماء، وعَنزَة، يستنجي بالماء» .\nوفي أخرى: «أن رسول الله - ﷺ- دخل حائطًا، وتَبِعه غلام ومعه مِيضَأة، وهو أصغرنا، فوضعها عند سِدْرَة، فقضى رسول الله - ﷺ- حاجته، فخرج علينا وقد اسْتنجى بالماء» .\nأخرجه البخاري ومسلم، وأخرج أبو داود الرواية الآخرة.\nوفي رواية النسائي قال: «كان إذا دخل الخلاء أحمل أنا وغلام معي نحوي إدَاوة من ماء يستنجي به» (١) . ⦗١٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِيضَأة) الميضأة: الإناء الذي يتوضأ منه كالإداوة ونحوها.\n_________\n(١) رواه البخاري ١ / ٢٢٠ في الوضوء، باب من حمل معه الماء لطهوره، وباب الاستنجاء بالماء، ⦗١٤٠⦘ وباب حمل العنزة مع الماء في الاستنجاء، وباب ما جاء في غسل البول، وفي سترة المصلي، باب الصلاة إلى العنزة، ومسلم رقم (٢٧١) في الطهارة، باب الاستنجاء بالماء من التبرز، وأبو داود رقم (٤٣) في الطهارة، باب في الاستنجاء، والنسائي ١ / ٤٢ في الطهارة، باب الاستنجاء بالماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":139},{"text":"٥١٢٥ - (ت س) معاذة بنت عبد الرحمن أن عائشة قالت: «مُرْنَ أزْواجكنَّ أنْ يستطيبوا بالماء، فإني أسْتَحْييهم منه، فإن رسول الله - ﷺ- كان يفعله» أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (١٩) في الطهارة، باب ما جاء في الاستنجاء بالماء، والنسائي ١ / ٤٣ في الطهارة، باب الاستنجاء بالماء، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن جرير بن عبد الله البجلي، وأنس، وأبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (٦/١١٣) قال: حدثنا يونس. قال: حدثنا أبان، عن قتادة ويزيد الرشك. وفي (٦/١١٤) قال: حدثنا سويد بن عمرو. قال: حدثنا أبان، عن قتادة. وفي (٦/١٢٠، ١٧١) قال: حدثنا بهز. قال: حدثنا همام، عن قتادة. وفي (٦/١٣٠) قال: حدثنا عفان. قال: حدثنا همام. قال: حدثنا قتادة. وفي (٦/١٧١) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد، عن قتادة. وفي (٦/٢٣٦) قال: حدثنا يزيد. قال: أخبرنا سعيد، عن قتادة. والترمذي (١٩) قال: حدثنا قتيبة ومحمد بن عبد الملك بن أبي الشوارب البصري. قالا: حدثنا أبو عوانة، عن قتادة. والنسائي (١/٤٢) وفي الكبرى (٤٦) قال: أخبرنا قتيبة. قال: حدثنا أبو عوانة، عن قتادة.\nكلاهما - قتادة، ويزيد الرشك - عن معاذة، فذكرته.","vol":"7","page":140},{"text":"٥١٢٦ - (د س) أبو هريرة - ﵁ - قال: «كان النبيُّ - ﷺ- إذا أتى الخلاء أتيتُه بماء في تَوْر - أو رَكْوَة - فاستنجى منه، ثم مسح يدَه على الأرض، ثم أتيتُه بإناء آخرَ فتوضأ» أخرجه أبو داود.\nوفي رواية النسائي: «أن النبيَّ - ﷺ- توضأ، فلما استنجى دَلَكَ يدَه بالأرض» (١) .\n_________\n(١) رواه أبو داود رقم (٤٥) في الطهارة، باب الرجل يدلك يده بالأرض إذا استنجى، والنسائي ١ / ٤٥ في الطهارة، باب دلك اليد بالأرض بعد الاستنجاء، وفي سنده شريك القاضي، وفيه مقال، ولكن يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣١١) قال: حدثنا يحيى بن آدم وإسحاق بن عيسى. (ح) وقال أسود، يعني شاذان. وفي (٢/٤٥٤) قال: حدثنا حجاج، وأبو داود (٤٥) قال: حدثنا إبراهيم بن خالد، قال: حدثنا أسود بن عامر. (ح) وحدثنا محمد بن عبد الله يعني المخرمي، قال: حدثنا وكيع. وابن ماجة (٣٥٨، ٤٧٣) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد، قالا: حدثنا وكيع. والنسائي (١/٤٥) وفي الكبرى (٤٨) قال: أخبرنا محمد بن عبد الله بن المبارك المخرمي، قال: حدثنا وكيع.\nخمستهم - يحيى، وإسحاق، وأسود، وحجاج، ووكيع - عن شريك، عن إبراهيم بن جرير، عن أبي زرعة بن عمرو بن جرير، فذكره.\n* لفظ رواية ابن ماجة (٤٧٣): «أن النبي -ﷺ- توضأ في تور.» . والروايات مطولة ومختصرة. وأثبتنا رواية أحمد بن حنبل (٢/٣١١) .\n* في سنن ابن ماجة عقيب حديث رقم (٣٥٨) . قال أبو الحسن بن سلمة، وهو راوي السنن عن ابن ماجه: حدثنا أبو حاتم، قال: حدثنا سعيد بن سليمان الواسطي عن شريك، نحوه.\nقلت: مداره على شريك القاضي وهو مختلف فيه.","vol":"7","page":140},{"text":"٥١٢٧ - (س) جرير بن عبد الله - ﵁ - قال: «كنت مع ⦗١٤١⦘ النبي - ﷺ- فأتى الخَلاءَ، فقضى الحاجةَ، ثم قال: يا جرير، هاتِ طهُورًا، فأتيته بالماء، فاستنجى، وقال بيده، فدَلَكَ بها الأرض» أخرجه النسائي (١) .\n_________\n(١) ١ / ٤٥ في الطهارة، باب دلك اليد بالأرض بعد الاستنجاء، ورواه أيضًا ابن ماجة رقم (٣٥٦) في الطهارة، باب من دلك يده بالأرض بعد الاستنجاء، وفي سنده انقطاع، إبراهيم بن جرير ابن عبد الله لم يسمع من أبيه، لكن يشهد له الذي قبله، وقال النسائي: هذا أشبه بالصواب من حديث شريك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، منقطع: أخرجه الدارمي (٦٨٥) قال: أخبرنا محمد بن يوسف. وابن ماجه (٣٥٩) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو نعيم. والنسائي (١/٤٥) قال: أخبرنا أحمد بن الصباح، قال: حدثنا شعيب يعني ابن حرب. وابن خزيمة (٨٩) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو نعيم.\nثلاثتهم - محمد بن يوسف، وأبو نعيم، وشعيب - قالوا: حدثنا أبان بن عبد الله البجلي، قال: حدثني إبراهيم بن جرير، فذكره.\nقلت: إبراهيم بن جرير لم يسمع من أبيه.","vol":"7","page":140},{"text":"٥١٢٨ - (د س) سفيان بن الحكم الثقفي - أو الحكم بن سفيان- قال: «كان رسول الله - ﷺ- إذا بال توضأ، ويَنْتَضِح» .\nوفي رواية عن رجل من ثقيف عن أبيه قال: «رأيتُ النبيَّ - ﷺ- بَالَ ثم نَضحَ فَرْجَه» . أخرجه أبو داود.\nوأخرج النسائي عن الحكم بن سفيان قال: «إن رسول الله - ﷺ- كان إذا توضأ أخذ حَفْنَة من ماء، فقال بها - هكذا وصَفَه شعْبَةُ - نَضَح بها فرجَه» .\nوفي رواية قال: «رأيتُ رسول الله - ﷺ- توضأ ونَضَحَ فرجه» .\nوفي أخرى: «فنضح فرجه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنْتَضِح) الانتضاح: رَشُّ الماء على الثوب ونحوه، والمراد به: أن ⦗١٤٢⦘ يَرُشَّ على فرجه بعد الوضوء ماء ليذهب عنه الوسواس الذي يعرض للإنسان: أنه قد خرج من ذكره بلل، فإذا كان ذلك المكان نديًا ذهب ذلك الوسواس، وقيل: أراد بالانتضاح: الاستنجاء بالماء، لأن الغالب كان من عادتهم أن يستنجوا بالحجارة.\n_________\n(١) رواه أبو داود رقم (١٦٦) و(١٦٧) و(١٦٨) في الطهارة، باب في الانتضاح، والنسائي ١ / ٤٠ في الطهارة، باب النضح، قال المنذري في \" مختصر سنن أبي داود \": واختلف في سماع الثقفي هذا من رسول الله ﷺ، وقال النمري: له حديث واحد في الوضوء، وهو مضطرب الإسناد، وقال الترمذي: واضطربوا في هذا الحديث. أقول: ولكن يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول بالاضطراب: عن مجاهد، عن الحكم بن سفيان الثقفي: «أنه رأى رسول الله -ﷺ- توضأ، ثم أخذ كفا من ماء، فنضح به فرجه.» .\nأخرجه أحمد (٣/٤١٠، ٤/٢١٢) قال: حدثنا جرير. وفي (٣/٤١٠، ٤/٢١٢، ٥/٤٠٩) قال عبد الله بن أحمد: وجدت في كتاب أبي بخط يده، حدثنا يعلى بن عبيد، قال: حدثنا سفيان. وفي (٤/١٧٩، ٢١٢، ٤٠٩٥) قال: حدثنا يحيى بن سعيد، عن سفيان (ح) وعبد الرحمن بن مهدي، قال: حدثنا سفيان وزائدة. وفي (٥/٤٠٨) قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان. وعبد بن حميد (٤٨٦) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وأبو داود (١٦٦) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان الثوري. وابن ماجه (٤٦١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، قال: حدثنا زكريا بن أبي زائدة. والنسائي (١/٨٦) قال: أخبرنا العباس بن محمد الدوري، قال: حدثنا الأحوص بن جواب، قال: حدثنا عمار بن رزيق. (ح) وأنبأنا أحمد بن حرب، قال: حدثنا قاسم وهو ابن يزيد الجرمي، قال: حدثنا سفيان.\nستتهم - جرير، وسفيان، وزائدة، ومعمر، وزكريا، وعمار - عن منصور، عن مجاهد، فذكره.\n* وأخرجه أبو داود (١٦٨) قال: حدثنا نصر بن المهاجر، قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة، والنسائي (١/٨٦)، وفي الكبرى (١٣٤) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث، عن شعبة.\nكلاهما - زائدة، وشعبة - عن منصور، عن مجاهد، عن الحكم، عن أبيه، فذكره. ورواية زائدة عن الحكم، أو ابن الحكم، عن أبيه.\n* وأخرجه أحمد (٤/٦٩، ٥/٣٨٠) وأبو داود (١٦٧) قال: حدثنا إسحاق بن إسماعيل.\nكلاهما - أحمد، وإسحاق - قالا: حدثنا سفيان، عن ابن أبي نجيح، عن مجاهد، عن رجل من ثقيف، عن أبيه، فذكره.\n* في رواية معمر، ويعلى، ويحيى بن سعيد، وعبد الرحمن، ومحمد بن كثير، عن مجاهد، عن الحكم بن سفيان، أو سفيان بن الحكم.\n* وفي رواية جرير عن مجاهد، عن أبي الحكم، أو الحكم بن سفيان.\nقلت: نقل الحافظ في الإصابة (٢/٢٧٠) (١٧٧٤) قول أحمد والبخاري ليست للحكم صحبة، وقال ابن المدائني والبخاري وأبو حاتم: الصحيح الحكم بن سفيان عن أبيه.","vol":"7","page":141},{"text":"٥١٢٩ - (ت) أبو هريرة - ﵁ - أن النبي - ﷺ- قال: «جاءني جبريل، فقال: يا محمد، إذا توضأتَ فانْتَضِح» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٠) في الطهارة، باب ما جاء في النضح بعد الوضوء، وفي سنده الحسن بن علي الهاشمي، وهو ضعيف، وقال الترمذي: هذا حديث غريب، وسمعت محمدًا – يعني البخاري – يقول: الحسن بن علي الهاشمي منكر الحديث، وقال الترمذي: وفي الباب عن أبي الحكم بن سفيان وابن عباس وزيد بن حارثة وأبي سعيد الخدري. أقول: وهو حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف جدا: أخرجه ابن ماجة (٤٦٣) قال: حدثنا الحسين بن سلمة اليحمدي. والترمذي (٥٠) قال: حدثنا نصر بن علي الجهضمي وأحمد بن أبي عبيد الله السليمي البصري.\nثلاثتهم - الحسين، ونصر، وأحمد - عن أبي قتيبة سلم بن قتيبة، عن الحسن بن علي الهاشمي، عن عبد الرحمن الأعرج، فذكره.\n* رواية الحسين بن سلمة اليحمدي: «قال رسول الله -ﷺ-: إذا توضأت فانتضح.» .\n* قال أبو عيسى الترمذي: هذا حديث غريب، وسمعت محمدا يعني البخاري يقول: الحسن بن علي الهاشمي منكر الحديث.","vol":"7","page":142},{"text":"٥١٣٠ - (ط) عبد الرحمن بن عثمان بن عبيد الله التيمي (١): «أنه سمع عمر بن الخطاب يتوضأ وضوءًا لما تحت إزاره» أخرجه «الموطأ» (٢) .\n_________\n(١) في الأصل: عبد الله بن عبيد الله، وفي المطبوع: عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصعة، وكلاهما خطأ، والتصحيح من الموطأ المطبوع وكتب الرجال.\n(٢) ١ / ٢٠ في الطهارة، باب العمل في الوضوء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٣٥) قال: عن يحيى بن محمد بن طحلاء عن عثمان بن عبد الرحمن أن أباه حدثه، فذكره.","vol":"7","page":142},{"text":"٥١٣١ - (د) عائشة - ﵂ - قالت: «بال رسول الله - ﷺ- فقام عمرُ خلفَه بكُوز من ماء، فقال: ما هذا يا عمر؟ فقال: ماء نتوضأ به، قال: ما أُمِرْتُ كلَّما بُلتُ أن أتوضأ، ولو فعلتُ لكانت سُنَّة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٢) في الطهارة، باب في الاستبراء، ورواه أيضًا ابن ماجة رقم (٣٢٧) في الطهارة، باب من بال ولم يمس ماء، وفي سنده جهالة أم عبد الله بن أبي مليكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٦/٩٥) قال: حدثنا عفان. وأبو داود (٤٢) قال: حدثنا قتيبة بن سعيد وخلف بن هشام المقرئ (ح) وحدثنا عمرو بن عون. وابن ماجة (٣٢٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة.\nخمستهم - عفان، وقتيبة، وخلف، وعمرو، وأبو أسامة - عن عبد الله بن يحيى التوأم أبي يعقوب، عن عبد الله بن أبي مليكة، عن أمه، فذكرته.\nقلت: أم عبد الله بن أبي مليكة مجهولة كأكثر النساء.","vol":"7","page":142},{"text":"٥١٣٢ - () أنس بن مالك - ﵁ - أن رسول الله - ﷺ- قال لأهل قُبَاءَ: «إن الله قد أحْسَنَ الثَّنَاءَ عليكم في الطهور، فما ذاك؟ قالوا: نَجْمَعُ في الاستنجاء بين الأحجار والماء» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وذكره الحافظ في \" التلخيص \" من رواية البزار، وفي سنده ضعف، وذكر له شواهد، فالحديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول: أخرجه ابن ماجة (٣٥٥) قال: حدثنا هشام بن عمار، قال: حدثنا صدقة بن خالد، قال: حدثنا عتبة بن أبي حكيم، قال: حدثني طلحة بن نافع، فذكره.\nقلت: قارن أنس، أبو أيوب وجابر بن عبد الله في هذا الإسناد، وقد عزاه الحافظ في التلخيص للبزار بإسناد ضعيف.\nوقد تعرضت لهذا الحديث في تحقيقي لكتاب فتح المجيد، حيث اقتصر المؤلف على ذكر أنس فقط، وهذا يرجح ما ذهبت إليه وذكرته في أكثر من موطن باعتماد الشارح على جامع الأصول في ذكر الأدلة فأتي من هذا الباب وقع له بعض الأوهام.","vol":"7","page":143},{"text":"<span data-type=\"title\" id=toc-1070>الفرع الثاني: في الأحجار، وما نُهي عنه</span>\n٥١٣٣ - (د س) عائشة - ﵂ - أن رسول الله - ﷺ- قال: «إذا ذهب أحدُكم إلى الغائط فليَذْهب معه بثلاثة أحجار، يستَطِيب بهن، فإنها تُجزئ عنه» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٠) في الطهارة، باب الاستنجاء بالحجارة، والنسائي ١ / ٤١ و٤٢ في الطهارة، باب الاجتزاء في الاستطابة بالحجارة دون غيرها، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٠٨) قال: حدثنا سريج. قال: حدثنا ابن أبي حازم. وفي (٦/١٣٣) قال: حدثنا سعيد بن منصور. قال: حدثنا يعقوب بن عبد الرحمن. والدارمي (٦٧٦) قال: حدثنا سعيد بن منصور. قال: حدثنا يعقوب بن عبد الرحمن وأبو داود (٤٠) قال: حدثنا سعيد بن منصور وقتيبة بن سعيد. قالا: حدثنا يعقوب بن عبد الرحمن. والنسائي (١/٤١) وفي الكبرى (٤٢) قال: أخبرنا قتيبة. ابن سعيد. قال: حدثنا عبد العزيز بن أبي حازم.\nكلاهما - عبد العزيز بن أبي حازم، ويعقوب - عن أبي حازم، عن مسلم بن قرط، عن عروة، فذكره.\nقلت: مسلم بن قرط قال فيه الحافظ: مقبول من السادسة، ولمتن هذا الحديث شواهد وهو حسن لغيره.","vol":"7","page":143},{"text":"٥١٣٤ - (ط) عروة بن الزبير - ﵄ -: «أن رسول الله - ﷺ- سئل عن الاستطابة؟ فقال: أوَ لاَ يجدُ أحدُكم ثلاثة أحجار» . أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٢٨ في الطهارة، باب جامع الوضوء مرسلًا، وقد وصله أبو داود والنسائي كما في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (٥٦) عن هشام عن أبيه عروة، فذكره.\nقال الإمام الزرقاني: أرسله رواة الموطأ كلهم، ووصله أبو داود والنسائي من طريق مسلم بن قرط الحديث المتقدم.\nووقع لابن بكير في الموطأ مالك عن هشام عن أبيه عن أبي هريرة، وكذا رواه بعضهم عن سحنون عن ابن القاسم عن مالك به، وهو غلط فاحش لم يروه أحد كذلك لا من أصحاب هشام، ولا من أصحاب مالك ولا رواه أحد عن عروة عن أبي هريرة، قاله أبو عمر. الشرح (١/٩٣) .","vol":"7","page":143},{"text":"٥١٣٥ - (د) خزيمة بن ثابت - ﵁ - قال: «سئل النبي - ﷺ- عن الاستطابة؟ فقال: بثلاثة أحجار ليس فيها رجيع» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١) في الطهارة، باب الاستنجاء بالحجارة، وفي سنده عمرو بن خزيمة المدني، وهو مجهول ولكن للحديث شواهد بمعناه يتقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٤٣٢) قال: حدثنا سفيان، قال: حدثنا هشام بن عروة، قال: أخبرني أبو وجزة. ٢- وأخرجه الحميدي (٤٣٣) قال: حدثنا وكيع وأحمد (٥/٢١٣) قال: حدثنا وكيع. وفي (٥/٢١٣) قال: حدثنا محمد بن بشر. وفي (٥/٢١٤) قال: حدثنا ابن نمير. والدارمي (٦٧٧) قال: أخبرنا محمد ابن عيينة، قال: أخبرنا علي، هو ابن مسهره. وأبو داود (٤١) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا أبو معاوية. وابن ماجة (٣١٥) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. (ح) وحدثنا علي بن محمد، قال: حدثنا وكيع.\nستتهم - وكيع، وابن بشر، وابن نمير، وابن مسهر، وأبو معاوية، وابن عيينة - عن هشام بن عروة، عن عمرو بن خزيمة أبي خزيمة.\nكلاهما - أبو وجزة، وأبو خزيمة - عن عمارة بن خزيمة. فذكره.\n* وأخرجه أحمد (٥/٢١٥) قال: حدثنا يحيى بن سعيد، قال: حدثنا هشام، عن أبيه، عن النبي -ﷺ- قال في الاستنجاء: أما يجد أحدكم ثلاثة أحجار.\nقال: وأخبرني رجل، عن عمارة بن خزيمة بن ثابت عن أبيه، قال: قال رسول الله -ﷺ-: ثلاثة أحجار ليس فيها رجيع.\nقلت: أبو وجزة هو يزيد بن عبيد ثقة من الخامسة، وقد تابع عمرو بن خزيمة وهو مقبول، فأقل درجته الحسن، وهذا الحديث عندي هو المحفوظ من حديث هشام بن عروة، والله أعلم.","vol":"7","page":143},{"text":"٥١٣٦ - (خ ت س) عبد الله بن مسعود - ﵁ - قال: «أتى النبيُّ - ﷺ- الغائطَ، فأمرني أن آتيَه بثلاثة أحجار، فوجدت حجرين، والتَمسْت الثالث، فلم أجدْه، فأخذت رَوْثَة، فأتيتُه بها، فأخذ الحجرين، وألقى الرَّوثة، وقال: إنها رِكْس» .\nأخرجه البخاري والترمذي والنسائي، وقال النسائي: الرِّكس: طعامُ الجن (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رِكْس) قال أبو عبيد: هو شبيه بالرجيع، يقال: رَكَسْت الشيء وأَرْكَسْته: إذا رَدَدْتَه.\n_________\n(١) رواه البخاري ١ / ٢٢٤ و٢٢٥ في الوضوء، باب الاستنجاء بالحجارة، والترمذي رقم (١٧) في الطهارة، باب ما جاء في الاستنجاء بالحجرين، والنسائي ١ / ٣٩ و٤٠ في الطهارة، باب الرخصة في الاستطابة بحجرين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن علي بن رباح، عن ابن مسعود «أن رسول الله -ﷺ- أتاه ليلة الجن، ومعه عظم حائل، وبعرة وفحمة، فقال: لا تستنجين بشيء من هذا إذا خرجت إلى الخلاء» .\nأخرجه أحمد (١/٤٥٧) (٤٣٧٥) قال: حدثنا عتاب، قال: حدثنا عبد الله (ح) وعلي بن إسحاق، قال: أخبرنا عبد الله، قال: أخبرنا موسى بن علي بن رباح، قال: سمعت أبي يقول، فذكره.\nوعن عبد الله بن الديلمي، عن عبد الله بن مسعود، قال: «قدم وفد الجن على رسول الله -ﷺ-. فقالوا: يا محمد، إنه أمتك أن يستنجوا بعظم، أو روثة، أو حممة، فإن الله تعالى جعل لنا فيها رزقا، قال: فنهى النبي -ﷺ- عن ذلك.» .\nأخرجه أبو داود (٣٩) قال: حدثنا حيوة بن شريح الحمصي، قال: حدثنا ابن عياش، عن يحيى بن أبي عمرو السيباني، عن عبد الله بن الديلمي، فذكره.\nوعن علقمة، عن عبد الله بن مسعود، قال: قال رسول الله -ﷺ-: «لا تستنجوا بالروث، ولا بالعظام، فإنه زاد إخوانكم من الجن» .\nأخرجه الترمذي (١٨) والنسائي في الكبرى (٣٩) قال الترمذي: حدثنا، وقال النسائي: أخبرنا هناد بن السري، قال: حدثنا حفص بن غياث، عن داود بن أبي هند، عن الشعبي، عن علقمة، فذكره.\nوعن أبي عبيدة، عن عبد الله، قال: «خرج النبي -ﷺ- لحاجته فقال: التمس لي ثلاثة أحجار. قال: فأتيته بحجرين وروثة، فأخذ الحجرين، وألقى الروثة، وقال: إنها ركس.» .\nأخرجه أحمد (١/٣٨٨) (٣٦٨٥) قال: حدثنا وكيع. وفي (١/٤٦٥) (٤٤٣٥) قال: حدثنا حسين بن محمد. والترمذي (١٧) قال: حدثنا هناد وقتيبة، قالا: حدثنا وكيع.\nكلاهما - وكيع، وحسين بن محمد - قالا: حدثنا إسرائيل، عن أبي إسحاق، عن أبي عبيدة فذكره.\n* قال الترمذي عقب هذا الحديث: حدثنا محمد بن بشار العبدي، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عمرو بن مرة قال: سألت أبا عبيدة بن عبد الله: هل تذكر من عبد الله شيئا؟ قال: لا.\nوعن الأسود - واللفظ له - أنه سمع عبد الله يقول:\nأخرجه أحمد (١/٤١٨) (٣٩٦٦) قال: حدثنا يحيى بن آدم. وفي (١/٤٢٧) (٤٠٥٦) قال: حدثنا سليمان بن داود والبخاري (١/٥١) قال: حدثنا أبو نعيم. وابن ماجة (٣١٤) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا يحيى بن سعيد القطان. والنسائي (١/٣٩)، وفي الكبرى (٤٣) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو نعيم.\nأربعتهم - يحيى بن آدم، وسليمان بن داود، وأبو نعيم، ويحيى بن سعيد - عن زهير، عن أبي إسحاق، قال: ليس أبو عبيدة ذكره، ولكن عبد الرحمن بن الأسود، عن أبيه، فذكره.\nوعن علقمة بن قيس، عن ابن مسعود «أن النبي -ﷺ- ذهب لحاجته، فأمر ابن مسعود أن يأتيه بثلاثة أحجار، فجاءه بحجرين وبروثة، فألقى الروثة، وقال: إنها ركس، ائتني بحجر» .\nأخرجه أحمد (١/٤٥٠) (٤٢٩٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أبي إسحاق. وابن خزيمة (٧٠) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا زياد بن الحسن بن فرات، عن أبيه، عن جده، عن عبد الرحمن بن الأسود.\nكلاهما - أبو إسحاق، وعبد الرحمن بن الأسود - عن علقمة، فذكره.\nوعن الأسود، عن عبد الله، قال: «خرج النبي -ﷺ- لحاجة له، فقال: ائتني بشيء أستنجي به، ولا تقربني حائلا ولا رجيعا، ثم أتيته بماء فتوضأ، ثم قام فصلى فحنا، ثم طبق يديه حين ركع، وجعلهما بين فخذيه.» .\nأخرجه أحمد (١/٤٢٦) (٤٠٥٣) قال: حدثنا ابن فضيل، قال: حدثنا ليث، عن عبد الرحمن بن الأسود، عن أبيه، فذكره.\nوعن أبي عثمان بن سنة الخزاعي، عن عبد الله بن مسعود «أن رسول الله -ﷺ- نهى أن يستطيب أحدكم بعظم، أو روث» .\nأخرجه النسائي (١/٣٧) وفي الكبرى (٣٨) قال: أخبرنا أحمد بن عمرو بن السرح، قال: أنبأنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، عن أبي عثمان بن سنة، فذكره.","vol":"7","page":144},{"text":"٥١٣٧ - (خ) أبو هريرة - ﵁ - قال: «اتَّبَعْتُ النبيَّ - ﷺ- وقد خرج لحاجته - وكان لا يلتفت - فَدَنَوتُ منه، فقال: ابغِني أحجارًا أسْتَنفِضُ بها أو نحوه، ولا تأْتِني بعظم ولا رَوْث، فأتيتُه بأحجار بطرف ثيابي، فوضعتُها إلى جَنْبِه، وأعْرَضْتُ عنه، فلما قَضى أتْبَعَهُ بهن» . أخرجه البخاري (١) .\nوفي رواية ذكرها رزين قال: قال رسول الله - ﷺ-: «ابغِني أحجارًا ⦗١٤٥⦘ أسْتَنْفِضُ بها، ولا تأتني بعظم ولا بروثة، قلت: ما بالُ العظم والروثة؟ قال: هما من طعام الجن، وإنه أتاني وَفْدُ جِنِّ نَصِيبين - ونِعم الجنُّ - فسألوني الزادَ، فدعوتُ الله لهم أن لا يمرُّوا بعظم ولا روثة إلا وجدوا عليها طُعمًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ابغِني): أعِنِّي على الابتغاء، وهو الطلب، أي: أوْجِد لي. قال الحميدي: «ابغني» بمعنى: ابغ لي. أي: اطلب لي. يقال: بَغَيْتُك كذا وكذا، أي: بغيت لك، ومنه قوله تعالى: ﴿يَبْغُونَكُمُ الفِتْنَةَ﴾ [التوبة: ٤٧] أي: يبغون لكم.\n(أسْتَنْفِض) الاسْتِنْفَاض - بالضاد المعجمة - إزالة الأذى والاستنجاء، وأصل النَّفض: الحركة والإزالة، ونفضت الثوب: إذا أزلت غُباره عنه.\n_________\n(١) ١ / ٢٢٣ و٢٢٤ في الوضوء، باب الاستنجاء بالحجارة.\n(٢) وهذه الرواية أيضًا عند البخاري ٧ / ١٣١ و١٣٢ في فضائل أصحاب النبي ﷺ، باب ذكر الجن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ولفظه: عن سعيد بن عمرو المكي، عن أبي هريرة ﵁. «أنه كان يحمل مع النبي -ﷺ- إداوة لوضوءه وحاجته، فبينما هو يتبعه بها فقال: من هذا؟ فقال: أنا أبو هريرة، فقال: ابغني أحجارا أستنفض بها ولا تأتني بعظم ولا بروثه، فأتيته بأحجار أحملها في طرف ثوبي، حتى وضعتها إلى جنبه ثم انصرفت حتى إذا فرغ، مشيت فقلت: ما بال العظم والروثة؟ قال: هما من طعام الجن، وإنه أتاني وفد جن نصيبين ونعم الجن، فسألوني الزاد، فدعوت الله لهم أن لا يمروا بعظم ولا بروثة إلا وجدوا عليها طعاما.» .\nأخرجه البخاري (١/٥٠) قال: حدثنا أحمد بن محمد المكي، وفي (٥/٥٨) قال: حدثنا موسى بن إسماعيل.\nكلاهما - أحمد، وموسى - عن عمرو بن يحيى بن سعيد بن عمرو المكي، عن جده، فذكره.","vol":"7","page":144},{"text":"٥١٣٨ - (ت س د) عبد الله بن مسعود - ﵁ - قال: قال رسول الله - ﷺ-: «لا تستنجوا بالروث ولا بالعظم، فإنه زَادُ إخوانكم من الجن» .\nأخرجه الترمذي، وقال: وقد روي عنه «أنه كان مع النبيِّ - ﷺ- ليلة ⦗١٤٦⦘ الجن ... الحديث بطوله» فقال الشعبي: إن رسول الله - ﷺ- قال: «لا تستنجوا بالروث ... وذكر الحديث» .\nوفي رواية النسائي: «أن رسول الله - ﷺ- نهى أن يستطيب أحدُكم بعظم أو روثة» .\nوفي رواية أبي داود قال: «قدم وَفْد الجن على النبيِّ - ﷺ- فقالوا: يا محمد، انْهَ أُمَّتَك أن يستنجوا بعظم أو روثة أو حُمَمَة، فإن الله ﷿ جعل لنا فيها رزقًا، فنهى النبيُّ - ﷺ- عن ذلك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُمَمة) الحُمَمة: الفحمة، وجمعها: حَمم.\n_________\n(١) رواه الترمذي رقم (١٨) في الطهارة، باب ما جاء في كراهية ما يستنجى به، والنسائي ١ / ٣٧ و٣٨ في الطهارة، باب النهي عن الاستطابة بالعظم، وأبو داود رقم (٣٩) في الطهارة، باب ما ينهى عنه أن يستنجى به، وهو حديث صحيح، وأصله عند مسلم في حديث طويل عن ابن مسعود رقم (٤٥٠) في الصلاة، باب الجهر بالقراءة في الصبح والقراءة على الجن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع تخريج الحديث رقم (٥١٣٦) .","vol":"7","page":145},{"text":"٥١٣٩ - () أنس بن مالك - ﵁ - أن رسول الله - ﷺ- قال: «إن وَفْدًا من نصيبين سألوني الزاد، فلا تستنجوا بعظم ولا روثة، فإنهما طعام إخوانكم من الجن، فقالوا: وما يغني ذلك عنهم؟ قال: لا يمرُّون بعظم إلا وجدوا عليه عَرْقَة ولا يمرُّون بروثة إلا وجدوا عليها طُعْمًا» أخرجه ... (١) . ⦗١٤٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَرْقَة) العَرْق: العظم عليه بقية من لحم بعد ما أُخِذ أكثره، والعَرْقة أخص منه.\n(طُعْمًا) الطُّعم والطعام بمعنى واحد، أي: وجدوا عليه شيئًا يأكلونه.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد تقدم معناه في إحدى روايات أبي هريرة عند البخاري في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول، لم أهتد إليه.","vol":"7","page":146},{"text":"٥١٤٠ - (م د) جابر بن عبد الله - ﵄ - قال: «نهى رسول الله - ﷺ- أنْ نتمسَّح بعظم أو روثة» أخرجه مسلم.\nوأخرجه أبو داود، وقال: «بعظم أو بَعْر» (١) .\n_________\n(١) رواه مسلم رقم (٢٦٣) في الطهارة، باب الاستطابة، وأبو داود رقم (٣٨) في الطهارة، باب ما ينهى عنه أن يستنجى به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٣٦) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\n٢- وأخرجه أحمد (٣/٣٤٣، ٣٨٤) ومسلم (١/١٥٤) قال: حدثنا زهير بن حرب. وأبو داود (٣٨) قال: حدثنا أحمد بن محمد بن حنبل.\nكلاهما - أحمد، وزهير - قالا: حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق.\nكلاهما - ابن لهيعة، وزكريا - قالا: حدثنا أبو الزبير، فذكره.","vol":"7","page":147},{"text":"٥١٤١ - (د س) شيبان القتباني: أن مَسلمَة بن مُخَلَّد استعمل رُوَيْفِعَ بنَ ثابت على أسْفَل الأرض، قال شَيْبان: فَسِرْنا معه من كومِ شَريك إلى عَلْقَماءَ - أو من علْقَماءَ إلى كُومِ شريك - يريد: عَلْقام، فقال رُوَيُِْفع: إنْ كان أحدُنا في زمن رسول الله - ﷺ- لَيأخُذُ نضْوَ أخيه، على أن له النِّصْفَ مما يَغْنَمُ ولنا النصف، وإنْ كان أحدُنا لَيَطيرُ له النّصْلُ والرِّيشُ، وللآخر القِدْحُ ثم قال: قال لي رسول الله - ﷺ-: «يا رُوَيْفِعُ، لعلَّ الحياةَ ستطولُ بك بعدي، فأخْبرِ الناسَ أنه من عَقَد لِحْيَتَه، أو تَقَلَّدَ وَتَرًا، أو استنجى برجِيع دابة أو عظم، فإن محمدًا منه بَريء» . ⦗١٤٨⦘\nأخرجه أبو داود (١)، وقال أبو داود: حدثنا يزيد بن خالد، حدثنا مفضل عن عياش أن شُيَيْم بن بَيْتان أخبره بهذا الحديث أيضًا عن أبي سالم الْجَيْشاني عبد الله بن عمرو، يذكر ذلك وهو معه مرابط بحِصْنِ باب ألْيُون، قال أبو داود: حصن ألْيُون على جبل بالفسطاط.\nوأخرج النسائي المسند من هذا الحديث لا غير (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نِضْو أخيه) النِّضو: الضعيف من الإبل، وأراد به: بعير أخيه على ضعفه وهزاله.\n(القِدْح): السَّهم بلا نَصْل ولا ريش، وطار له كذا، أي: خرج له نصيب كذا.\n(عَقَدَ لِحيَتَه) أي: عالجها حتى تَتَعَقَّد وتتجعَّد، من قولهم: جاء فلان عاقدًا عُنُقَه: إذا لَوَاها كِبْرًا، وقيل: هو من فعل أهل التوضيع والتأنيث، وقيل: إن الأعاجم كانوا يعقدون لِحَاهُم في الحروب ويفتلونها، فنهوا عن التشبُّه بهم. ⦗١٤٩⦘\n(تَقَلَّد وَتَرًا) كانوا يَتَقَلَّدون الأوتار، ويزعمون أنها تَرُدُّ العين، وتدفع عنهم المكاره، فنهوا عن ذلك.\n_________\n(١) رواه أبو داود رقم (٣٦) في الطهارة، باب ما ينهى عنه أن يستنجى به، والنسائي ٨ / ١٣٥ في الزينة، باب عقد اللحية، وإسناده صحيح.\n(٢) رقم (٣٦) في الطهارة، باب ما ينهى عنه أن يستنجى به، وفي سنده رجل مجهول، ولكن يشهد لهذه الرواية رواية أبي داود الثانية من حديث عبد الله بن عمرو، ورواية النسائي من حديث رويفع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول بالاضطراب:\nاضطرب إسناد هذا الحديث على النحو التالي:\n١- أخرجه أحمد (٤/١٠٨) قال: حدثنا يحيى بن إسحاق، من كتابه قال: أخبرنا ابن لهيعة، عن عياش ابن عباس، عن شييم بن بيتان، عن أبي سالم، عن شيبان بن أمية، عن رويفع بن ثابت، فذكره مختصرا على أوله.\n٢- وأخرجه أحمد (٤/١٠٨) قال: حدثنا يحيى بن إسحاق، قال: حدثنا ابن لهيعة، عن عياش بن عباس، عن شييم بن بيتان، قال: كان مسلمة بن مخلد على أسفل الأرض، فذكره مطولا وليس في إسناده أبو سالم ولا شيبان بن أمية.\n٣- وأخرجه أحمد (٤/١٠٩) قال: حدثنا يحيى بن غيلان. وأبو داود (٣٦) قال: حدثنا يزيد بن خالد ابن عبد الله بن موهب الهمداني.\nكلاهما - ابن غيلان، ويزيد - قالا: حدثنا المفضل يعني ابن فضالة المصري - عن عياش بن عباس القتباني، أن شييم بن بيتان أخبره، عن شيبان القتباني، فذكره، ولم يذكر فيه أبا سالم.\n٤- وأخرجه النسائي (٨/١٣٥) قال: أخبرنا محمد بن سلمة قال: حدثنا ابن وهب، عن حيوة بن شريح وذكر آخر قبله، عن عياش بن عباس القتباني، أن شييم بن بيتان حدثه، أنه سمع رويفع بن ثابت، فذكره مختصرا على آخره. وليس في إسناده أبو سالم ولا شيبان.","vol":"7","page":147},{"text":"<span data-type=\"title\" id=toc-1071>الباب الرابع: في الوضوء</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1072>الفصل الأول: في صفة الوضوء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1073>الفرع الأول: في فرائضه وكيفيته</span>\n٥١٤٢ - (د س ت) علي بن أبي طالب - ﵁ - قال عبدُ خَير: «أتانا عليّ - ﵁ - فدعا بطَهور، فقلنا: ما يصنعُ بالطَّهور وقد صلى؟ ما يُريد إلا ليُعَلِّمنا، فأُتِيَ بإناء فيه ماء، وطَسْت، فأفرغ من الإناء على يمينه، فغسل يديه ثلاثًا، ثم تمضْمَضَ واسْتَنْثَرَ ثلاثًا، فَمَضْمَضَ ونَثَر من الكفِّ الذي يأخذ فيه، ثم غسل وجْهَه ثلاثًا، وغسل يَدَه اليمنى ثلاثًا، وغسل يَدَه الشِّمالَ ثلاثًا، ثم جعل يده في الإناء، فمسح برأسه مَرَّة واحدة، ثم ⦗١٥٠⦘ غسل رِجْلَه اليمنى ثلاثًا، ورِجْلَه الشِّمالَ ثلاثًا، ثم قال: مَن سَرَّهُ أنْ يَعْلَمَ وضوءَ رسول الله - ﷺ- فهو هذا» .\nوفي رواية قال: «صلَّى عليّ الغَدَاةَ، ثم دخل الرَّحْبَةَ، فدعا بماء، فأتاه الغلام بإناء فيه ماء وطَسْت، قال: فأخذ الإناءَ بيده اليمنى، فأفرغ على يده اليسرى، وغسل كَفَّيْهِ ثلاثًا، ثم أدخل يده اليمنى في الإناء، فتمضمض ثلاثًا، واستنشق ثلاثًا ... [ثم ساق] قريبًا من حديث أبي عوانة، يعني الرواية الأولى، قال: ثم مسح رأسه: مقدَّمه ومؤخَّره مرة ... ثم ساق الحديث نحوه» .\nوفي أخرى قال: «رأيتُ عليًّا - ﵁ - أُتِيَ بكُرْسِي، فقعد عليه، ثم أُتِيَ بكُوز من ماء، فغسل يده ثلاثًا، ثم تمضمض مع الاستنشاق [بماء واحد] ..» وذكر الحديث.\nوفي رواية زِرِّ بن حُبيش: أنه سمع عليًّا وسئلَ عن وضوء النَّبي - ﷺ- ... فذكر الحديث، وقال: «ومسحَ رأسَهُ حتى لمَّا يقطر، وغسل رِجْليه ثلاثًا ثلاثًا، ثم قال: هكذا كان وضوءُ رسول الله - ﷺ-» .\nوفي رواية عبد الرحمن بن أبي ليلى قال: «رأيتُ عليًّا توضأ، فغسل وجهه ثلاثًا، وغسل ذِرَاعَيْه ثلاثًا، ومسح برأسِهِ واحدة، ثم قال: هكذا توضَّأ رسول الله - ﷺ-» .\n⦗١٥١⦘\nوفي رواية أبي حَيَّة -[وهو ابن قيس الهمداني الوَادعِي]- قال: «رأيتُ عليًّا توضأ ... فذكر وضوءه كلَّه ثلاثًا ثلاثًا، قال: ثم مسح رأسه، ثم غسل رجليه إلى الكعبين، ثم قال: إنما أحببتُ أن أُرِيَكُمْ طُهور رسول الله - ﷺ-» .\nوفي رواية ابن عباس قال: «دخل عليَّ عليُّ بن أبي طالب وقد أهْرَاقَ الماء، فدعا بوضوء، فأتيناه بتَوْر فيه ماء، حتى وضعناه بين يديه، فقال: يا ابن عباس، ألا أُريكَ كيف كان يتوضَّأُ رسول الله - ﷺ-؟ قلت: بلى، قال: فأصغَى الإناءَ على يديه فغسلهما، ثم أدخل يده اليمنى، فأفرغ بها على الأخرى، ثم غسل كَفَّيْهِ، ثم تمضمض واسْتَنْشق، ثم أدخل يديه في الإناء جميعًا، فأخذ بهما حَفْنة من ماء فضرب بها على وجهه، ثم ألقم إبْهامَيْه ما أقبل من أُذُنَيْهِ، ثم الثانية، ثم الثالثة مثل ذلك، ثم أخذَ بيده اليمنى قَبْضَة من ماء، فصبَّها على ناصِيَته، فتركها تَسْتَنُّ على وجهه، ثم غسل ذراعيه إلى المرفقين ثلاثًا ثلاثًا، ثم مسح رأسه وظهور أُذُنَيْهِ، ثم أدخل يديه جميعًا فأخذ حَفْنَة من ماء، فضرب بها على رِجله، وفيها النَّعْلُ، فَفَتَلَها بها وفي نسخة: فغسلها بها - ثم الأخرى مثل ذلك، قال: قلتُ: وفي النعلين؟ قال: وفي النعلين، [قال: قلتُ: وفي النعلين؟ قال: وفي النعلين، قال: قلتُ ⦗١٥٢⦘ وفي النعلين؟ قال: وفي النعلين]» (١) هذه روايات أبي داود.\nوأخرج النسائي الرواية الأولى.\nوله في أخرى عن الحسين بن عليّ قال: «دعاني أبي علي بِوَضوء، فقرَّبتُه له، فَبَدَأ فغسل كفَّيْه ثلاثَ مرات، قبل أن يدخلَهما في وضوئه، ثم مضمض ثلاثًا، واسْتَنْشق ثلاثًا، ثم غسل وجهه ثلاثَ مرات، ثم غسل يده اليمنى إلى المرفق ثلاثًا، ثم اليسرى كذلك، ثم مسح برأسِهِ مسحة واحدة ثم غسل رِجْلَهُ اليمنى إلى الكعبين [ثلاثًا]، ثم اليُسْرَى كذلك، ثم قام قائمًا، فقال: ناولْني، فناولتُه الإناءَ الذي فيه فَضْلُ وَضُوئِه، ثم شرب من فضل وَضوئه قائمًا، فعجِبْتُ، فلما رآني، قال: لا تَعْجَبْ، فإني رأيتُ أباكَ النبيَّ - ﷺ- يصنع مثلَ ما رأيتني صنعتُ، يقول لوضوئه هذا وشُرْبِ فضل وضوئه قائمًا» .\nوفي أخرى له قال: «رأيتُ عليًّا توضأ، فغسل كفَّيه ثلاثًا، وتمضمض ⦗١٥٣⦘ واستنشق ثلاثًا، وغسل وجهه ثلاثًا، وذراعيه ثلاثًا ثلاثًا، ومسح برأسه، وغسل رجليه ثلاثًا ثلاثًا، ثم قال: هذا وضوءُ رسول الله - ﷺ-» .\nوله في أخرى عن أبي حَيَّةَ قال: «رأيتُ عليًا توضأ، فغسل كفيه حتى أنْقاهُما، ثم تمضمض ثلاثًا، واستنشق ثلاثًا، وغسل وجهه ثلاثًا، وغسل ذراعيه ثلاثًا، ثم مسح برأسه، ثم غسل قدميه إلى الكعبين، ثم قام فأخذ فَضل طَهوره، فشرب وهو قائم، ثم قال: أحببتُ أنْ أُرِيَكم كيف كان طُهور النبي - ﷺ-» .\nوله في أخرى عن عَبْد خير عن عليّ «أنه أُتِيَ بكُرسيّ فقعدَ عليه، ثم دعا بتَوْر فيه ماء، فكفأ على يديه ثلاثًا، ثم مضمض واستنشق بكَفٍّ واحد ثلاثَ مرات، وغسل وجهه ثلاثًا، وغسل ذِرَاعَيْه ثلاثًا، وأخذ من الماء، فمسح برأسه، وأشار شعبة مرة من ناصيته إلى مؤخَّر رأسه، ثم قال: لا أدْرِي أرَدَّهما أم لا؟ - وغسل رجليه ثلاثًا ثلاثًا، ثم قال: مَنْ سَرَّه أن يَنْظُرَ إلى طُهورِ رسول الله - ﷺ- فهذا طُهُورُه» .\nوفي أخرى عن عبدِ خَيْر قال: «شهدتُ عليًّا دعا بكرسيّ، فقعد عليه، ثم دعا بماء في تَوْر، فغسل يديه ثلاثًا، ثم مضمض واستنشق بكفٍّ واحد ثلاثًا، ثم غسل وجهه ثلاثًا، ويديه ثلاثًا ثلاثًا، ثم غمس يده في الإناء فمسحَ برأسه، ثم غسل رِجْلَيْه ثلاثًا ثلاثًا، ثم قال: من سَرَّهُ أن ينظرَ إلى ⦗١٥٤⦘ وضوءِ رسول الله - ﷺ- فهذا وضُوؤه» .\nوفي رواية الترمذي عن أبي حيَّة قال: «رأيتُ عليًّا توضأ، فغسل كفَّيه حتى أنْقَاهُما ... وذكر الرواية مثل رواية النسائي التي فيها ذِكْر إنقاء الكفين ...، وقال فيها الترمذي: ومسح برأسه مرة» .\nوله في أخرى [عن عبد خَير] مثله، وفيه «فإذا فرغ من طُهوره أخذ من فضل طهوره بكفِّه فشربه» (٢) .\n_________\n(١) رواية ابن عباس هذه عند أبي داود من حديث محمد بن إسحاق عن محمد بن طلحة بن يزيد بن ركانة عن عبيد الله الخولاني عن ابن عباس، قال الحافظ في \" التلخيص \": رواه أبو داود مطولًا، والبزار، وقال: لا نعلم أحدًا روى هذه هكذا إلا من حديث عبيد الله الخولاني، ولا نعلم أن أحدًا رواه عنه إلا محمد بن طلحة بن يزيد بن ركانة، وقد صرح ابن إسحاق بالسماع فيه، قال الحافظ: وأخرجه ابن حبان من طريقه مختصرًا، وضعفه البخاري فيما حكاه الترمذي.\n(٢) رواه أبو داود رقم (١١١) و(١١٢) و(١١٣) و(١١٤) و(١١٥) و(١١٦) و(١١٧) في الطهارة، باب صفة وضوء النبي ﷺ، والنسائي ١ / ٦٧ - ٧٠ في الطهارة، باب بأي اليدين يستنثر، وباب غسل الوجه، وباب عدد غسل الوجه، وباب غسل اليدين، وباب صفة الوضوء، وباب عدد غسل اليدين، والترمذي رقم (٤٨) و(٤٩) في الطهارة، باب ما جاء في وضوء النبي ﷺ كيف كان، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١١٠) (٨٧٦) قال: حدثنا مروان. وعبد الله بن أحمد (١/١١٣) (٩١٠) (١/١٢٣) (١٠٠٨) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا مسهر بن عبد الملك بن سلع، والنسائي في الكبرى (١٥٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا مسهر بن عبد الملك بن سلع.\nكلاهما- مروان، ومسهر- عن عبد الملك بن سلع.\n٢- وأخرجه أحمد (١/٢٢١) (٩٨٩) قال: حدثنا يحيى بن سعيد. وفي (١/١٣٩) (١١٧٨) قال: حدثنا محمد بن جعفر. (ح) قال: وحجاج. وأبو داود (١١٣) قال: حدثنا محمد بن المثنى، قال: حدثني محمد بن جعفر. والنسائي (١/٦٨) وفي الكبرى (١٠٠/١٦١) -كذا - قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله وهو ابن المبارك. وفي (١/٦٩) قال: أخبرنا عمرو بن علي وحميد بن مسعدة، عن يزيد، وهو ابن زريع. وفي الكبرى (٨٣) قال: أخبرنا حميد بن مسعدة، عن يزيد، وهو ابن زريع. وفي (١٦٢) قال: أخبرنا عمرو بن علي، عن يزيد، وهو ابن زريع.\nخمستهم - يحيى، وابن جعفر، وحجاج، وابن المبارك، وابن زريع - عن شعبة، عن مالك بن عرفطة.\n٣- وأخرجه أحمد (١/١٢٣) (١٠٠٧) قال: حدثنا وكيع. والدارمي (٧٠٨) قال: أخبرنا أبو نعيم. وعبد الله بن أحمد (١/١١٤) (٩١٩)، (١/١٢٤) (١٠١٦) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا وكيع.\nكلاهما - وكيع، وأبو نعيم قالا: حدثنا الحسن بن عقبة، أبو كبران.\n٤- وأخرجه أحمد (١/٣٥ا) (١١٣٣) قال: حدثنا عبد الرحمن، قال: حدثنا زائدة بن قدامة. وفي (١/٢١٥٤) (١٣٢٣) قال: حدثنا عفان أراه عن أبي عوانة والدارمي (٧٠٧) قال: أخبرنا أبو الوليد الطيالسي، قال: حدثنا زائدة. وأبو داود (١١١) قال: حدثنا مسدد، قال: حدثنا أبو عوانة. وفي (١١٢) قال: حدثنا الحسن بن علي الحلواني، قال: حدثنا الحسين بن علي الجعفي، عن زائدة. وابن ماجة (٤٠٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شريك. وعبد الله بن أحمد (١/١١٥) (٩٢٨) و(١/١١٦) (٩٤٥) قال: حدثنا محمد بن عبد الله بن عمار، قال: حدثنا القاسم الجرمي، عن سفيان. وفي (١/١٢٣) (٩٩٨) قال: حدثني أبو بكر بن أبي شيبة، قال: حدثنا شريك. وفي (١/١٢٥) (١٠٢٧) قال: حدثنا محمد بن جعفر الوركاني، قال: أنبأنا شريك. وفي (١/١٤١) (١١٩٧) قال: حدثنا زكريا بن يحيى زحمويه، قال: حدثنا شريك وفي (١/١٤١) (١١٩٨) قال: حدثنا أبو بحر، قال: حدثنا أبو عوانة والنسائي (١/٦٧) وفي الكبرى (٩٤) قال: أخبرنا موسى بن عبد الرحمن الكوفي، قال: حدثنا حسين بن علي، عن زائدة. وفي (١/٦٨) وفي الكبرى (٧٧، ١٦٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وابن خزيمة (١٤٧) قال: حدثنا محمد بن أبي صفوان الثقفي، قال: حدثنا عبد الرحمن يعني ابن مهدي، قال: حدثنا زائدة بن قدامة.\nأربعتهم - زائدة، وأبو عوانة وشريك وسفيان - عن خالد بن علقمة.\n٥- وأخرجه الترمذي (٤٩) قال: حدثنا قتيبة وهناد. وعبد الله بن أحمد (١/١٢٧) (١٠٤٧) قال: حدثنا خلف بن هشام البزار.\nثلاثتهم - قتيبة، وهناد، وخلف - قالوا: حدثنا أبو الأحوص، عن أبي إسحاق.\nخمستهم - عبد الملك بن سلع، ومالك بن عرفطة، والحسن بن عقبة، وخالد بن علقمة، وأبو إسحاق - عن عبد خير، فذكره.\n* الروايات مطولة ومختصرة، وألفاظها متقاربة.\n«ومسح على رأسه حتى لما يقطر، وغسل رجليه ثلاثا ثلاثا. ثم قال: هكذا كان وضوء رسول الله -ﷺ-.» .\nأخرجه أحمد (١/١١٠) (٨٧٣) قال: حدثنا مروان بن معاوية الفزاري. وأبو داود (١١٤) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو نعيم.\nكلاهما - مروان، وأبو نعيم - عن ربيعة بن عتبة الكناني، عن المنهال بن عمرو، عن زر بن حبيش، فذكره.\nوعن عبد الرحمن بن أبي ليلى، قال: رأيت عليا ﵁ توضأ.\nأخرجه أبو داود (١١٥) قال: حدثنا زياد بن أيوب الطوسي، قال: حدثنا عبيد الله بن موسى، قال: حدثنا فطر، عن أبي فروة، عن عبد الرحمن بن أبي ليلى، فذكره.\nوعن أبي حية، قال: رأيت عليا توضأ فغسل كفيه حتى أنقاهما.\nأخرجه أحمد (١/١٢٠) (٩٧١) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان. وفي (١/١٢٥) (١٠٢٥) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (١/١٢٧) (١٠٥٠) قال: حدثنا وكيع، عن إسرائيل. (ح) وعبد الرزاق، قال: أنبأنا إسرائيل. وفي (١/١٤٢) (١٢٠٤) قال: حدثنا عبد الرزاق، عن سفيان. وفي (١/١٤٨) (١٢٧٢) قال: حدثنا أبو أحمد، قال: حدثنا سفيان. وأبو داود (١١٦) قال: حدثنا مسدد وأبو توبة، قالا: حدثنا أبو الأحوص. (ح) وحدثنا عمرو بن عون، قال: أخبرنا أبو الأحوص. وابن ماجه (٤٣٦) قال: حدثنا هناد بن السري. قال: حدثنا أبو الأحوص، وفي (٤٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص. والترمذي (٤٤) قال: حدثنا محمد ابن بشار، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان وفي (٤٨) قال: حدثنا هناد وقتيبة، قالا: حدثنا أبو الأحوص. وعبد الله بن أحمد (١/١٢٧) (١٠٤٦) قال: حدثنا خلف بن هشام البزار، قال: حدثنا أبو الأحوص. وفي (١/١٥٦) (١٣٤٤) قال: حدثني محمد بن أبان البلخي، قال: حدثنا عبد الرزاق، قال: حدثنا سفيان. وفي (١/١٥٧) (١٣٤٩) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا وكيع، قال: حدثنا إسرائيل. وفي (١/١٥٧) (١٣٥٠) قال: حدثني زهير أبو خيثمة، قال: حدثنا عبد الرحمن، عن سفيان. وفي (١/١٥٧) (١٣٥١) قال: حدثني أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص. وفي (١/١٥٧) (١٣٥٣) قال: حدثني سعيد بن يحيى بن سعيد القرشي، قال: حدثنا أبي، قال: حدثنا سفيان وفي (١/١٥٨) (١٣٥٩) قال: حدثني عمرو بن محمد ابن بكير الناقد، قال: حدثنا العلاء بن هلال الرقي، قال: حدثنا عبيد الله بن عمرو، عن زيد بن أبي أنيسة. والنسائي (١/٧٠) وفي الكبرى (١٠٢) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو الأحوص.\nوفي (١/٧٩) وفي الكبرى (١٦٠) قال: أخبرنا محمد بن آدم، عن ابن أبي زائدة، قال: حدثني أبي وغيره. وفي (١/٨٧) قال: أخبرنا أبو داود سليمان بن سيف، قال: حدثنا أبو عتاب، قال: حدثنا شعبة.\nستتهم - سفيان، وإسرائيل، وأبو الأحوص، وزيد بن أبي أنيسة، وزكريا بن أبي زائدة، وشعبة - عن أبي إسحاق، عن أبي حية، فذكره.\n* أخرجه عبد الله بن أحمد (١/١٦٠) (١٣٨٠) قال: حدثني سفيان بن وكيع بن الجراح، قال: حدثنا أبي، عن أبيه، عن أبي إسحاق، عن أبي حية الوادعي، وعمرو ذي مر. قالا: «أبصرنا عليا توضأ..» الحديث.\nوعن أبي مطر، قال: بينا نحن جلوس مع أمير المؤمنين علي في المسجد، على باب الرحبة.\nأخرجه أحمد (١/١٥٨) (١٣٥٥) . وعبد بن حميد (٩٥) قالا: حدثنا محمد بن عبيد، قال: حدثنا المختار بن نافع، عن أبي مطر، فذكره.\nوعن الحسين بن علي قال: دعاني أبي علي بوضوء.\nأخرجه النسائي (١/٦٩) وفي الكبرى (١٠١) قال: أخبرنا إبراهيم بن الحسن المقسمي، قال: أنبأنا حجاج، قال: قال ابن جريج: حدثني شيبة، أن محمد بن علي أخبره، قال: أخبرني أبي علي، أن الحسين بن علي، قال، فذكره.\nوعن ابن عباس، قال: دخل عليَّ عليّ بيتي.\nأخرجه أحمد (١/٨٢) (٦٢٥) قال: حدثنا إسماعيل. وأبو داود (١١٧) قال: حدثنا عبد العزيز بن يحيى الحراني، قال: حدثنا محمد يعني ابن سلمة. وابن خزيمة (١٥٣) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن علية.\nكلاهما - إسماعيل بن إبراهيم بن علية، ومحمد بن سلمة - عن محمد بن إسحاق، قال: حدثني محمد ابن طلحة بن يزيد بن ركانة، عن عبيد الله الخولاني، عن ابن عباس، فذكره.\nوعن عبد خير، قال: رأيت عليا دعا بماء ليتوضأ.\nأخرجه أحمد (١/١١٦) (٩٤٣) قال: حدثنا إسحاق بن يوسف، عن شريك. وفي (١/١٢٠) (٩٧٠) قال: حدثنا ابن الأشجعي، قال: حدثنا أبي عن سفيان. وابن خزيمة (٢٠٠) قال: حدثنا أبو يحيى محمد بن عبد الرحيم البزاز، قال: حدثنا إبراهيم بن أبي الليث، قال: حدثنا عبيد الله بن عبيد الرحمن الأشجعي، عن سفيان.\nكلاهما - شريك وسفيان - عن السدي، عن عبد خير، فذكره.\nوعن النزال بن سبرة، قال: رأيت عليا -﵁- صلى الظهر.\nأخرجه أحمد (١/٧٨) (٥٨٣) قال: حدثنا محمد بن فضيل، عن الأعمش وفي (١/١٢٣) (١٠٠٥) قال: حدثنا وكيع، قال: حدثني شعبة. وفي (١/١٣٩) (١١٧٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٣٩) (١١٧٤) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (١/١٤٤) (١٢٢٢) قال: حدثنا يزيد، قال: أنبأنا مسعر. وفي (١/١٥٣) (١٣١٥) قال: حدثنا بهز، قال: حدثنا شعبة. والبخاري (٧/١٤٣) قال: حدثنا أبو نعيم، قال: حدثنا مسعر. وفيه (٧/١٤٣) قال: حدثنا آدم، قال: حدثنا شعبة وأبو داود (٣٧١٨) قال: حدثنا مسدد، قال: حدثنا يحيى، عن مسعر بن كدام والترمذي في الشمائل (٢٠٩) قال: حدثنا أبو كريب محمد بن العلاء ومحمد بن طريف الكوفي، قالا: أنبأنا ابن الفضيل، عن الأعمش. وعبد الله بن أحمد (١/١٥٩) (١٣٦٦) قال: حدثني أبو خيثمة، وحدثنا إسحاق بن إسماعيل، قالا: حدثنا جرير، عن منصور. وفي (١/١٥٩) (١٣٧٢) قال: حدثنا أبو عبد الرحمن عبد الله بن عمر، قال: حدثنا ابن فضيل، عن الأعمش. والنسائي (١/٨٤) وفي الكبرى (١٣٢) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد، قال: حدثنا شعبة. وابن خزيمة (١٦) قال: حدثنا محمد بن بشار بندار، قال: حدثنا محمد يعني ابن جعفر، قال: حدثنا شعبة (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير، عن منصور بن المعتمر. (ح) وحدثنا يوسف بن موسى، قال: حدثنا الفضل بن دكين وعبيد الله بن موسى، عن مسعر. وفي (٢٠٢) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير (ح) وحدثنا محمد بن رافع، قال: حدثنا حسين بن علي الجعفي، عن زائدة. كلاهما عن منصور.\nأربعتهم - الأعمش، وشعبة، ومسعر، ومنصور - عن عبد الملك بن ميسرة، عن النزال بن سبرة، فذكره.\n* حديث شقيق بن سلمة، قال: رأيت عثمان وعليا يتوضآن ثلاثا ثلاثا. ويقولان: هكذا كان وضوء رسول الله -ﷺ-.\nوعن ربعي بن حراش، أن علي بن أبي طالب قام خطيبا في الرحبة.\nأخرجه عبد الله بن أحمد (١/١٠١) (٧٩٧) قال: حدثنا أبو عبيدة بن فضيل بن عياض، وقال لي: هو اسمي وكنيتي، قال: حدثنا مالك بن سعير، يعني بن الخمس، قال: حدثنا فرات بن أحنف، قال: حدثنا أبي، عن ربعي بن حراش، فذكره.","vol":"7","page":149},{"text":"٥١٤٣ - (خ م د س) عثمان بن عفان - ﵁ - قال حُمْرَانُ مولى عثمان: «إن عثمان دعا بإناء، فأفرغ على كَفَّيه ثلاث مرار، فغلسهما، ثم أدخل يمينه في الإناء، فمَضْمَضَ، واسْتنْشق، ثم غسل وجهه ثلاثًا، ويديه إلى المرفقين ثلاثَ مِرَار، ثم مسح برأسه، ثم غسل رِجْلَيه ثلاثَ مِرَار إلى الكعبين، ثم قال: رأيتُ رسول الله - ﷺ- توضَّأ نحو وضوئي هذا، ثم قال: من توضأ نحو وضوئي هذا، ثم صلَّى ركعتين لا يُحدِّثُ فيهما نفسه، غُفِرَ له ما تقدَّم من ذَنْبِهِ» أخرجه البخاري ومسلم. ⦗١٥٥⦘\nولهما روايات تتضمَّن فضلَ الوضوءِ بغيرِ تفصيل الوضوءِ تجيءُ في «كتاب الفضائل» من حرف الفاء.\nوفي رواية لمسلم: «أن عثمانَ توضأ بالمقاعد، فقال: ألا أُرِيكم وضوءَ رسول الله - ﷺ-؟ ثم توضَّأ ثلاثًا ثلاثًا» .\nزاد في رواية: «وعنده رجال من أصحاب رسول الله - ﷺ-» .\nوفي رواية أبي داود مثله، إلا أنه قال: «وغَسَلَ يده اليمنى إلى المرفق ثلاثًا، ثم اليسرى مثل ذلك» .\nوله في أخرى قال: «رأيتُ عثمانَ توضَّأ ... فذكر نحوه، ولم يَذْكُر المضمضمة والاستنشاق، وقال فيه: ومسحَ رَأسَهُ ثلاثًا، ثم غسل رِجْلَيه ثلاثًا، ثم قال: رأيتُ رسول الله - ﷺ- توضأ هكذا، وقال: من توضَّأ دون هذا كفاه، ولم يذكر أمْرَ الصلاة» .\nوله في أخرى عن ابن أبي مُلَيْكَةَ قال: «رأيتُ عثمانَ بنَ عفَّانَ، يُسألُ عن الوضوء، فدعا بماء، فأُتِيَ بِميضَأة، فأصغَى على يده اليمنى، ثم أدخلها في الماء، فتمضمض ثلاثًا، واستنثر ثلاثًا، وغسل وجهه ثلاثًا، ثم غسل يده اليمنى ثلاثًا، وغسل يده اليسرى ثلاثًا، ثم أدخل يده فأخذ ماء، فمسح برأسه وأُذُنيه، فغسل بطونهما وظهورَهما مرة واحدة، ثم غسل رِجْلَيه، ثم قال: أين السائلون عن الوضوء؟ هكذا رأيتُ رسول الله - ﷺ- يتوضأ» . ⦗١٥٦⦘\nوله في أخرى عن أبي علقمةَ: «أن عثمانَ بنَ عفَّانَ دعا بماء، فتوضأ، فأفرغ بيده اليمنى على [يده] اليسرى، ثم غسلهما إلى الكُوعين، قال: ثم مضمض واستنشق ثلاثًا، قال: ومسح برأسه، ثم غسل رِجْلَيه، وقال: رأيتُ رسول الله - ﷺ- يتوضأُ مثل ما رأيتموني توضأتُ ... ثم ساق الحديث» .\nوله في أخرى عن شقيق بن سلمةَ قال: «رأيتُ عثمانَ بن عفَّانَ غَسل ذِرَاعَيْه بالماءِ ثلاثًا ثلاثًا، ومسح رأسه ثلاثًا، ثم قال: رأيتُ رسول الله - ﷺ- يفعل هذا» .\nوفي رواية النسائي عن حُمْرَانَ مثل الرواية الأولى، إلا أنه قال: «ثم غَسلَ كلَّ رِجْل من رِجْلَيه ثلاثَ مرات» .\nوله في أخرى مثل رواية أبي داود، وقال فيها: «واستنشق ... وقال: ثم غسل قدمه اليمنى ثلاثًا، ثم اليسرى مثل ذلك» (١) .\n_________\n(١) رواه البخاري ١ / ٢٣٣ في الوضوء، باب المضمضة في الوضوء، وباب الوضوء ثلاثًا ثلاثًا، وفي الصوم، باب السواك الرطب واليابس للصائم، وفي الرقاق، باب قول الله تعالى: ﴿يا أيها الناس إن وعد الله حق﴾، ومسلم رقم (٢٢٦) في الطهارة، باب صفة الوضوء وكماله، وأبو داود رقم (١٠٦) و(١٠٧) و(١٠٨) و(١٠٩) و(١١٠) في الطهارة، باب صفة وضوء النبي ﷺ، والنسائي ١ / ٦٤ و٦٥ في الطهارة، باب المضمضة والاستنشاق، وباب بأي اليدين يتمضمض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عطاء بن أبي رباح، عن عثمان، قال: «رأيت رسول الله -ﷺ- توضأ، فغسل وجهه ثلاثا ويديه ثلاثا، وغسل ذراعيه ثلاثا ثلاثا، ومسح برأسه، وغسل رجليه غسلا.» .\nأخرجه أحمد (٢/٣٤٨) قال: حدثنا عفان قال: حدثنا همام، قال: حدثنا ابن جريج. وابن ماجة (٤٣٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عباد بن العوام، عن حجاج. وعبد الله بن أحمد (١/٦٦) (٤٧٢) قال: حدثني محمد بن أبي بكر المقدمي، قال: حدثنا حماد بن زيد، عن الحجاج. وفي (١/٧٢) (٥٢٧) قال: حدثني محمد بن أبي بكر المقدمي وأبو الربيع الزهراني، قالا: حدثنا حماد بن زيد، عن الحجاج.\nكلاهما- ابن جريج، وحجاج بن أرطاة - عن عطاء، فذكره.\n* رواية عباد بن العوام، عن حجاج: «رأيت رسول الله -ﷺ- توضأ فمسح رأسه مرة» .\nوعن محمد بن عبد الله بن أبي مريم، قال: دخلت على ابن دارة مولى عثمان، قال: فسمعني أمضمض. قال: فقال: يا محمد. قال: قلت: لبيك، قال: ألا أخبرك عن وضوء رسول الله -ﷺ-؟ قال: رأيت عثمان ﵁ وهو بالمقاعد، دعا بوضوء، فمضمض ثلاثا، واستنشق ثلاثا، وغسل وجهه ثلاثا، وذراعيه ثلاثا ومسح برأسه ثلاثا، وغسل قدميه، ثم قال: «من أحب أن ينظر إلى وضوء رسول الله -ﷺ- فهذا وضوء رسول الله -ﷺ-.» .\nأخرجه أحمد (١/٦١) (٤٣٦) قال: حدثنا صفوان بن عيسى، عن محمد بن عبد الله بن أبي مريم، فذكره.\nوعن رجل من الأنصار، عن أبيه، قال: كنت قائما عند عثمان بن عفان، ﵁، فقال:\n» ألا أنبئكم كيف كان رسول الله -ﷺ- يتوضأ؟ قلنا بلى. فدعا بماء فغسل وجهه ثلاثا، ومضمض واستنشق ثلاثا، ثم غسل يديه إلى مرفقيه ثلاثا، ثم مسح برأسه وأذنيه وغسل رجليه ثلاثا، ثم قال: هكذا كان رسول الله -ﷺ- يتوضأ «.\nأخرجه أحمد (١/٦٠) (٤٢٩) قال: حدثنا يزيد بن هارون. وعبد الله بن أحمد (١/٧٤) (٥٥٤) قال: حدثني وهب بن بقية الواسطي، قال: أنبأنا خالد، يعني ابن عبد الله.\nكلاهما - يزيد، وخالد - عن الجريري، عن عروة بن قبيصة، عن رجل من الأنصار، فذكره.\nوعن ابن أبي مليكة، قال: رأيت عثمان بن عفان سئل عن الوضوء.\nأخرجه أبو داود (١٠٨) قال: حدثنا محمد بن داود الإسكندراني، قال: حدثنا زياد بن يونس، قال: حدثني سعيد بن زياد المؤذن، عن عثمان بن عبد الرحمن التيمي، قال: سئل ابن أبي مليكة عن الوضوء، فذكره.\nوعن شقيق بن سلمة، قال: رأيت عثمان وعليا يتوضآن ثلاثا ثلاثا، ويقولان: هكذا كان وضوء رسول الله -ﷺ-.\nأخرجه ابن ماجة (٤١٣) قال: حدثنا محمود بن خالد الدمشقي، قال: حدثنا الوليد بن مسلم الدمشقي، عن ابن ثوبان، عن عبدة بن أبي لبابة، عن شقيق بن سلمة، فذكره.\nوعن شقيق بن سلمة، عن عثمان بن عفان أنه توضأ فغسل وجهه ثلاثا.\nأخرجه أحمد (١/٥٧) (٤٠٣) قال: حدثنا وكيع. والدارمي (٧١٠، ٧١٤) قال: أخبرنا مالك بن إسماعيل. وأبو داود (١١٠) قال: حدثنا هارون بن عبد الله قال: حدثنا يحيى بن آدم. وابن ماجة (٤٣٠) قال: حدثنا محمد بن أبي خالد القزويني. قال: حدثنا عبد الرزاق. والترمذي (٣١) قال: حدثنا يحيى بن موسى قال: حدثنا عبد الرزاق وابن خزيمة (١٥١) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا خلف بن الوليد. وفي (١٥٢) قال: حدثنا إسحاق بن منصور، قال: أخبرنا عبد الرحمن يعني ابن مهدي. وفي (١٦٧) قال: حدثنا محمد بن الوليد، قال: حدثنا أبو عامر.\nسبعتهم - وكيع، ومالك، ويحيى، وعبد الرزاق، وخلف، وعبد الرحمن، وأبو عامر - عن إسرائيل، عن عامر، وهو ابن شقيق بن جمرة الأسدي، عن أبي وائل شقيق بن سلمة، فذكره.\n* رواية وكيع: «أن رسول الله -ﷺ- توضأ ثلاثا ثلاثا» .\n* رواية عبد الرزاق مختصرة على: «أن رسول الله -ﷺ- توضأ فخلل لحيته.» .\nوعن أبي أنس: أن عثمان، ﵁، توضأ بالمقاعد ثلاثا ثلاثا، وعنده رجال من أصحاب رسول الله -ﷺ- قال: أليس هكذا رأيتم رسول الله -ﷺ- يتوضأ؟ قالوا: نعم.\nأخرجه أحمد (١/٥٧) (٤٠٤) ومسلم (١/١٤٢) قال: حدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة وزهير بن حرب.\nأربعتهم - أحمد، وقتيبة، وأبو بكر، وزهير - قالوا: حدثنا وكيع، قال: حدثنا سفيان، عن أبي النضر، عن أبي أنس، فذكره.\nوعن بسر بن سعيد، قال: أتى عثمان المقاعد ...\nأخرجه أحمد (١/٦٧) (٤٨٧) قال: حدثنا ابن الأشجعي، قال: حدثنا أبي. وفي (١/٦٧) (٤٨٨) قال: حدثنا عبد الله بن الوليد.\nكلاهما - عبيد الله بن عبيد الرحمن الأشجعي، وعبد الله - عن سفيان الثوري، عن سالم أبي النضر، عن بسر بن سعيد، فذكره.\nوعن حمران مولى عثمان، أنه رأى عثمان بن عفان دعا بإناء فأفرغ.\n١- أخرجه أحمد (١/٥٩) (٤١٨) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم يعني ابن سعد. وفي (١/٥٩) (٤١٩) قال: حدثنا إبراهيم بن نصر الترمذي، قال: حدثنا إبراهيم بن سعد. وفي (١/٥٩) (٤٢١) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (١/٦٠) (٤٢٨) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. والدارمي (٦٩٩) قال: أخبرنا نصر بن علي الجهضمي، قال: حدثنا عبد الأعلى عن معمر. والبخاري (١/٥١) قال: حدثنا عبد العزيز بن عبد الله الأويسي، قال: حدثني إبراهيم بن سعد. وفي (١/٥٢) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٣/٤٠) قال: حدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا معمر. ومسلم (١/١٤١) قال: حدثني أبو الطاهر أحمد بن عمرو بن عبد الله بن عمرو بن سرح، وحرملة بن يحيى التجيبي قالا: أخبرنا ابن وهب، عن يونس. (ح) وحدثني زهير بن حرب، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي وأبو داود (١٠٦) قال: حدثنا الحسن بن علي الحلواني، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي (١/٦٤) وفي الكبرى (١٠٣) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن معمر. وفي (١/٦٥) وفي الكبرى (٩١) قال: أخبرنا أحمد بن محمد بن المغيرة الحمصي، قال: حدثنا عثمان وهو ابن سعيد بن كثير بن دينار الحمصي، عن شعيب، وهو ابن أبي حمزة. وفي (١/٨٠) قال: أخبرنا أحمد بن عمرو بن السرح والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن وهب، عن يونس. وابن خزيمة (٣) قال: حدثنا يونس بن عبد الأعلى الصدفي، قال: حدثنا ابن وهب، قال: أخبرني يونس. (ح) وأخبرني محمد بن عبد الله بن عبد الحكم، أن ابن وهب أخبرهم قال: أخبرني يونس. وفي (١٥٨) قال: حدثنا يونس بن عبد الأعلى الصدفي، قال: حدثنا ابن وهب، قال: أخبرني يونس.\nخمستهم - إبراهيم بن سعد، ومعمر، وابن جريج، وشعيب، ويونس - عن ابن شهاب الزهري، عن عطاء بن يزيد الليثي، عن حمران، فذكره.\nوعن حمران. قال: رأيت عثمان بن عفان توضأ فذكر نحوه، يعني نحو الحديث السابق، ولم يذكر المضمضة والاستنشاق، وقال فيه: ومسح رأسه ثلاثا، ثم غسل رجليه ثلاثا.\nثم قال: «رأيت رسول الله -ﷺ- توضأ هكذا. وقال: من توضأ دون هذا كفاه» . ولم يذكر أمر الصلاة.\nأخرجه أبو داود (١٠٧) قال: حدثنا محمد بن المثنى. قال: حدثنا الضحاك بن مخلد قال: حدثنا عبد الرحمن بن وردان، قال: حدثني أبو سلمة بن عبد الرحمن. قال: حدثني حمران، فذكره.\nوعن أبي علقمة، أن عثمان دعا بماء فتوضأ فأفرغ بيده اليمنى على اليسرى ثم غسلهما إلى الكوعين، قال: ثم مضمض واستنشق ثلاثا، وذكر الوضوء ثلاثا، قال: ومسح برأسه، ثم غسل رجليه، وقال: رأيت رسول الله -ﷺ- توضأ مثل ما رأيتموني توضأت.\nثم ساق نحو حديث الزهري وأتم. يعني الحديث السابق.\nهكذا قال أبو داود ولم يسق متن الحديث.\nأخرجه أبو داود (١٠٩) قال: حدثنا إبراهيم بن موسى قال: أخبرنا عيسى، قال: أخبرنا عبيد الله يعني ابن أبي زياد، عن عبد الله بن عبيد بن عمير، عن أبي علقمة، فذكره.\nوعن حمران بن أبان، مولى عثمان بن عفان، ﵁. قال: رأيت عثمان بن عفان، ﵁، دعا بوضوء.\nأخرجه أحمد (١/٦٨) (٤٨٩) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني محمد بن إبراهيم بن الحارث التيمي، عن معاذ بن عبد الرحمن التيمي، عن حمران بن أبان مولى عثمان ابن عفان، فذكره.\nوعن حمران بن أبان. قال: أتيت عثمان بطهور، وهو جالس على المقاعد.\n* وفي رواية يزيد بن أبي حبيب عن عبد الله بن أبي سلمة ونافع بن جبير: «من توضأ فأسبغ الوضوء ثم مشى إلى صلاة مكتوبة، فصلاها، غفر له ذنبه.» مختصرا.\n* وفي رواية الحكيم بن عبد الله عنهما: «من توضأ للصلاة فأسبغ الوضوء، ثم مشى إلى الصلاة المكتوبة، فصلاها مع الناس، أو مع الجماعة، أو في المسجد، غفر الله له ذنوبه.» .\n١- أخرجه أحمد (١/٦٤) (٤٥٩) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان، عن يحيى، عن محمد بن إبراهيم بن الحارث التيمي. وفي (١/٦٧) (٤٨٣) قال: حدثنا حجاج، ويونس قالا: حدثنا ليث، قال حجاج: حدثني يزيد بن أبي حبيب، عن عبد الله بن أبي سلمة، ونافع بن جبير بن مطعم. وفي (١/٦٧) (٤٨٣) قال: حدثنا شيبان، عن يحيى، عن محمد بن إبراهيم بن الحارث التيمي. وفي (١/٧١) (٥١٦) قال: حدثنا يونس، قال: حدثنا ليث، عن يزيد بن أبي حبيب، عن عبد الله، يعني ابن أبي سلمة، ونافع بن جبير بن مطعم. والبخاري (٨/١١٤) قال: حدثنا سعد بن حفص، قال: حدثنا شيبان، عن يحيى، عن محمد بن إبراهيم القرشي. ومسلم (١/١٤٣) قال: وحدثني أبو الطاهر، ويونس بن عبد الأعلى، قالا: أخبرنا عبد الله بن وهب، عن عمرو بن الحارث، أن الحكيم بن عبد الله القرشي، حدثه أن نافع بن جبير، وعبد الله بن أبي سلمة حدثاه. والنسائي (٢/١١١) وفي الكبرى (٨٤٠) قال: أخبرنا سليمان بن داود، عن ابن وهب، قال: أخبرني عمرو بن الحارث، أن الحكيم بن عبد الله القرشي، حدثه أن نافع بن جبير، وعبد الله بن أبي سلمة حدثاه. وفي الكبرى (١٧٢) قال: أخبرنا إسحاق بن منصور، قال: أخبرنا عبيد الله، عن شيبان، عن يحيى بن أبي كثير، عن محمد بن إبراهيم.\nثلاثتهم - محمد بن إبراهيم، وعبد الله بن أبي سلمة، ونافع بن جبير - عن معاذ بن عبد الرحمن التيمي.\n٢- وأخرجه أحمد (١/٦٦) (٤٧٨) قال: حدثنا أبو المغيرة. وابن ماجة (٢٨٥) قال: حدثنا عبد الرحمن بن إبراهيم، قال: حدثنا الوليد بن مسلم. والنسائي في الكبرى (١٧٣) قال: أخبرنا محمود بن خالد، قال: حدثنا الوليد.\nكلاهما - أبو المغيرة، والوليد - قالا: حدثنا الأوزاعي، قال: حدثنا يحيى بن أبي كثير، قال: حدثني محمد بن إبراهيم، قال: حدثني شقيق بن سلمة.\n٣- وأخرجه ابن ماجة (٢٨٥) قال: حدثنا هشام بن عمار، قال: حدثنا عبد الحميد بن حبيب، قال: حدثنا الأوزاعي، قال: حدثني يحيى، قال: حدثني محمد بن إبراهيم، قال: حدثني عيسى بن طلحة.\nثلاثتهم - معاذ، وشقيق أبو وائل، وعيسى - عن حمران، فذكره.\nوعن حمران مولى عثمان. قال: توضأ عثمان بن عفان يوما وضوءا حسنا.\nأخرجه مسلم (١/١٤٣) قال: حدثنا هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: وأخبرني مخرمة بن بكير، عن أبيه، عن حمران مولى عثمان، فذكره.\nوعن حمران مولى عثمان، قال: سمعت عثمان بن عفان وهو بفناء المسجد فجاءه المؤذن عند العصر\n١- أخرجه مالك في الموطأ صفحة (٤٥) . والحميدي (٣٥) قال: حدثنا سفيان. وأحمد (١/٥٧) (٤٠٠) قال: حدثنا يحيى بن سعيد. ومسلم (١/١٤١) قال: حدثنا قتيبة بن سعيد، وعثمان بن محمد بن أبي شيبة، وإسحاق بن إبراهيم الحنظلي واللفظ لقتيبة، قال إسحاق: أخبرنا وقال الآخران: حدثنا جرير. وفي (١/١٤٢) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة. (ح) وحدثنا زهير بن حرب. وأبو كريب، قالا: حدثنا وكيع. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. والنسائي (١/٩١) وفي الكبرى (١٧١) قال: أخبرنا قتيبة بن سعيد، عن مالك. وابن خزيمة (٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان. (ح) وحدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة. (ح) وحدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان.\nستتهم - مالك، وسفيان، ويحيى بن سعيد، وجرير، وأبو أسامة، ووكيع - عن هشام بن عروة.\n٢- وأخرجه البخاري (١/٥١) قال: حدثنا عبد العزيز بن عبد الله الأويسي. ومسلم (١/١٤٢) قال: حدثنا زهير بن حرب، قال: حدثنا يعقوب بن إبراهيم.\nكلاهما - عبد العزيز، ويعقوب - عن إبراهيم بن سعد، قال: قال صالح بن كيسان، قال: قال ابن شهاب.\nكلاهما- هشام، وابن شهاب - عن عروة، أن حمران أخبره، فذكره.\nوعن حمران، مولى عثمان، ﵁، أن عثمان توضأ بالمقاعد فغسل ثلاثا ثلاثا.\nأخرجه أحمد (١/٦٨) (٤٩٣) قال: حدثنا سفيان بن عيينة، عن هشام عن أبيه، عن حمران مولى عثمان، فذكره.\nوعن حمران، عن عثمان بن عفان. قال: قال رسول الله -ﷺ-: «من توضأ فأحسن الوضوء، خرجت خطاياه من جسده، حتى تخرج من تحت أظفاره.» .\nأخرجه أحمد (١/٦٦) (٤٧٦) قال: حدثنا عفان. ومسلم (١/١٤٩) قال: حدثنا محمد بن معمر بن ربعي القيسي. قال: حدثنا أبو هشام المخزومي.\nكلاهما - عفان، والمغيرة بن سلمة أبو هشام - عن عبد الواحد بن زياد. قال: حدثنا عثمان بن حكيم. قال: حدثنا محمد بن المنكدر، عن حمران، فذكره.\nوعن حمران مولى عثمان. قال: أتيت عثمان بن عفان بوضوء، فتوضأ.\nأخرجه مسلم (١/١٤٢) قال: حدثنا قتيبة بن سعيد وأحمد بن عبدة الضبي. قالا: حدثنا عبد العزيز، وهو الدراوردي، عن زيد بن أسلم، عن حمران مولى عثمان، فذكره.\nوعن حمران بن أبان، عن عثمان بن عفان ﵁، أنه دعا بماء فتوضأ ومضمض واستنشق.\nأخرجه أحمد (١/٥٨) (٤١٥) قال: حدثنا محمد بن جعفر. وعبد الله بن أحمد (١/٧٤) (٥٥٣) قال: حدثني العباس بن الوليد النرسي. قال: حدثنا يزيد بن زريع.\nكلاهما - محمد بن جعفر، ويزيد - قالا: حدثنا سعيد، عن قتادة عن مسلم بن يسار، عن حمران بن أبان، فذكره.\nوعن حمران بن أبان. قال: كنا عند عثمان بن عفان، ﵁، فدعا بماء، فتوضأ.\nأخرجه أحمد (١/٦١) (٤٣٠) قال: حدثنا إسحاق بن يوسف. قال: حدثنا عوف الأعرابي، عن معبد الجهني، عن حمران بن أبان، فذكره.\nوعن حمران بن أبان، قال: كنت أضع لعثمان طهوره، فما أتى عليه يوم إلا وهو يفيض عليه نطفة. وقال عثمان.\n١- أخرجه أحمد (١/٥٧) (٤٠٦) قال: حدثنا عبد الرحمن بن مهدي. وفي (١/٦٦) (٤٧٣) قال: حدثنا هاشم. وفي (١/٦٩) (٥٠٣) قال: حدثنا محمد بن جعفر. ومسلم (١/١٤٣) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثنا محمد بن المثنى وابن بشار قالا: حدثنا محمد بن جعفر. وابن ماجه (٤٥٩) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي (١/٩١) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nخمستهم - عبد الرحمن بن مهدي، وهاشم، ومحمد بن جعفر، ومعاذ وخالد بن الحارث - عن شعبة.\n٢- وأخرجه مسلم (١/١٤٣) قال: حدثنا أبو كريب محمد بن العلاء وإسحاق بن إبراهيم جميعا عن وكيع، قال أبو كريب: حدثنا وكيع، عن مسعر.\nكلاهما - شعبة، ومسعر - عن جامع بن شداد أبي صخرة، قال: سمعت حمران بن أبان، فذكره.\n* رواية شعبة: «من أتم الوضوء كما أمره الله ﷿، فالصلوات المكتوبات كفارات لما بينهن» .\nوعن حمران، قال: كان عثمان، ﵁، يغتسل كل يوم مرة من منذ أسلم.\nأخرجه أحمد (١/٦٧) (٤٨٤) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن عاصم، عن المسيب، عن موسى بن طلحة، عن حمران، فذكره.\nوعن عمرو بن سعيد بن العاص، قال: كنت عند عثمان فدعا بطهور. فقال: سمعت رسول الله -ﷺ- يقول: «ما من امرئ مسلم تحضره صلاة مكتوبة، فيحسن وضوءها وخشوعها وركوعها، إلا كانت كفارة لما قبلها من الذنوب، ما لم يؤت كبيرة وذلك الدهر كله.» .\nأخرجه مسلم (١/١٤٢) قال: حدثنا عبد بن حميد وحجاج بن الشاعر.\nكلاهما - عن أبي الوليد قال عبد: حدثني أبو الوليد -، قال: حدثنا إسحاق بن سعيد بن عمرو بن سعيد بن العاص، قال: حدثني أبي، عن أبيه، فذكره.\nوعن الحارث مولى عثمان، قال: جلس عثمان يوما، وجلسنا معه، فجاءه المؤذن، فدعا بماء في إناء أظنه سيكون فيه مد فتوضأ. ثم قال:\n«رأيت رسول الله -ﷺ- يتوضأ وضوئي هذا ثم قال: ومن توضأ وضوئي، ثم قام فصلى صلاة الظهر، غفر له ما كان بينها وبين الصبح، ثم صلى العصر غفر له ما بينها وبين صلاة الظهر، ثم صلى المغرب، غفر له ما بينها وبين صلاة العصر، ثم صلى العشاء غفر له ما بينها وبين صلاة المغرب، ثم لعله أن يبيت يتمرغ ليلته، ثم إن قام فتوضأ وصلى الصبح غفر له ما بينها وبين صلاة العشاء، وهن الحسنات يذهبن السيئات.\nقالوا: هذه الحسنات، فما الباقيات يا عثمان؟ قال: هن لا إله إلا الله، وسبحان الله، والحمد لله، والله أكبر، ولا حول ولا قوة إلا بالله.\nأخرجه أحمد (١/٧١) (٥١٣) قال: حدثنا أبو عبد الرحمن المقرئ، قال: حدثنا حيوة، قال: أنبأنا أبو عقيل. أنه سمع الحارث مولى عثمان، فذكره.\nوعن رجل من أهل المدينة، أن المؤذن أذن لصلاة العصر. قال فدعا عثمان، ﵁، بطهور، فتطهر قال: ثم قال: سمعت رسول الله -ﷺ- يقول:\n«من تطهر كما أمر، وصلى كما أمر، كفرت عنه ذنوبه.» .\nفاستشهد على ذلك أربعة من أصحاب رسول الله -ﷺ- قال: فشهدوا له بذلك على النبي -ﷺ-.\nأخرجه أحمد (١/٦٧) (٤٨٦) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن إبراهيم بن المهاجر، عن عكرمة بن خالد، قال: حدثني رجل من أهل المدينة، فذكره.\nوعن زيد بن خالد الجهني، أنه سأل عثمان بن عفان.","vol":"7","page":154},{"text":"٥١٤٤ - (خ م ط د س ت) عبد الله بن زيد بن عاصم الأنصاري ⦗١٥٧⦘ ﵁ - قيل له: «توضأ لنا وضوء رسول الله - ﷺ-، فدعا بإناء، فأكَفَأ منه على يديه، فغسلهما ثلاثًا، ثم أدخل يده فاسْتَخْرَجها، فغسل وجهه ثلاثًا، ثم أدخل يده فاستخرجها، فغسل يديه إلى المرفقين مرتين، ثم أدخل يده فاستخرجها، فمسح برأسه، فأقْبل بيديه وأدْبَر، ثم غسل رِجْلَيه إلى الكعبين، ثم قال: هكذا كان وضوءُ رسول الله - ﷺ-» .\nوفي رواية «فأقبلَ بهما وأدبر، بدأ بمقدَّم رأسه، ثم ذهب بهما إلى قَفاه ثم رَدَّهما حتى رجعَ إلى المكان الذي بدأ منه» .\nوفي رواية قال: «أتَى رسول الله - ﷺ-، فأخرجنا له ماء في تَوْر من صفْر، فتوضأ، فغسل وجهه ثلاثًا، ويديه مرتين مرتين، ومسح برأسه، فأقبل به وأدبر، وغَسلَ رِجْلَيْه» أخرجه البخاري ومسلم.\nوفي رواية للبخاري: «أن النبيَّ - ﷺ- توضأ مرتين مرتين» .\nولمسلم «أنه رأى رسول الله - ﷺ- توضأ فمضمض، ثم استنثر، ثم غسل وجهه ثلاثًا، ويده اليمنى [ثلاثًا]، والأخرى ثلاثًا، ومسح رأسه بماء غيرِ فضلِ يديه، وغسل رِجْلَيْه حتى أنقاهما» .\nوفي رواية «الموطأ» قال: قال له يحيى المازني: هل تستطيعُ أن تُرِيَني كيف كان النبيُّ - ﷺ- يتوضأ؟ قال: «نعم، فدعا بوَضُوء، فأفْرَغ على يديه، فغسل يديه مرتين مرتين، ثم مضمض واستنثر ثلاثًا، ثم غسل وجهه ثلاثًا، ثم غسل يديه مرتين مرتين إلى الْمِرْفَقين، ثم مسح رأسه بيديه، فأقْبَلَ بهما ⦗١٥٨⦘ وأدْبَر، بدأ بمُقدَّم رأسه، ثم ذهب بهما إلى قفاه، ثم ردَّهما حتى رجع إلى المكان الذي بدأ منه، ثم غسل رِجْلَيه» .\nوفي رواية أبي داود مثل «الموطأ» إلا أنه قال: «فأفْرغَ على يديه فغسلَ يديه، ثم تمضمض واستنثر ثلاثًا ... الحديث» .\nوله في أخرى بهذا الحديث، قال: «فمضمض واستنشق من كفٍّ واحدة، يفعل ذلك ثلاثًا ... ثم ذكر نحوه» .\nوله في أخرى «أنه رأى رسول الله - ﷺ- ... فذكر وضوءه، قال: ومسح رأسه بماء غيرِ فَضْل يديه، وغسل رِجْلَيه حتى أنْقاهُما» .\nوأخرج النسائي رواية «الموطأ» .\nوفي رواية الترمذي «أنَّ رسول الله - ﷺ- مسح رأسه بيديه، فأقْبل بهما وأدْبر، بدأ بمقدَّم رأسه، ثم ذهب بهما إلى قفاه، ثم ردَّهما حتى رجع إلى المكان الذي بدأ منه، ثم غسل رِجْلَيه» .\nوله في أخرى «أنه رأى النبي - ﷺ- توضأ، وأنه مسح رأسَه بماء غيرِ فضل يديه، وفي أخرى: بما غَبَرَ فضل يديه» قال الترمذي: والأول أصح.\nوله في أخرى: «أن النبي - ﷺ- توضأ فغسل وجهه ثلاثًا، وغسل يديه مرتين مرتين، ومسح برأسه، وغسل رجليه» . ⦗١٥٩⦘\nوللنسائي في أخرى «أن النبيَّ - ﷺ- توضأ فغسل وجهه ثلاثًا، وغسل يديه مرتين، وغسل رِجْلَيْه مرتين، ومسح برأسه مرتين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكوعين) الكُوع: مَفْصِل ما بين الزَّنْد والكفّ.\n(غَبَرَ) الغابر: الباقي.\n_________\n(١) رواه البخاري ١ / ٢٢٦ في الوضوء، باب الوضوء مرة مرة، وباب مسح الرأس كله، ومسلم رقم (٢٣٥) و(٢٣٦) في الطهارة، باب في وضوء النبي ﷺ، والموطأ ١ / ١٨ في الطهارة، باب العمل في الوضوء، وأبو داود رقم (١١٨) و(١١٩) و(١٢٠) في الطهارة، باب صفة وضوء النبي ﷺ، والترمذي رقم (٣٥) و(٤٧) في الطهارة، باب ما جاء أنه يأخذ لرأسه ماء جديدًا، وباب ما جاء فيمن يتوضأ بعض وضوئه مرتين وبعضه ثلاثًا، والنسائي ١ / ٧١ و٧٢ في الطهارة، باب حد الغسل، وباب صفة مسح الرأس، وباب عدد مسح الرأس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن يحيى بن عمارة، أنه قال لعبد الله بن زيد بن عاصم: هل تستطيع أن تريني كيف كان رسول الله -ﷺ- يتوضأ؟\n* هذا لفظ مالك. وفي رواية سفيان:\n«فدعا بوضوء، فأفرغ على يده اليمنى، فغسل يديه مرتين..» ثم ذكر نحوا من رواية مالك.\n* وفي رواية خالد بن عبد الله: «... فدعا بإناء فأكفأ منها على يديه، فغسلهما ثلاثا، ثم أدخل يده، فاستخرجها، فمضمض واستنشق من كف واحدة. ففعل ذلك ثلاثا..» الحديث وفيه «ثم غسل رجليه إلى الكعبين» .\n* وفي رواية وهيب: «ثم أدخل يده، فمسح رأسه، فأقبل بهما وأدبر مرة واحدة، ثم غسل رجليه إلى الكعبين.»\n١- أخرجه مالك الموطأ (٣٨) وأحمد (٤/٣٨) قال: قرأت على عبد الرحمن بن مهدي. وفي (٤/٣٩) قال: حدثنا عبد الرزاق. وفي (٤/٣٩) قال: حدثنا عثمان بن عمر. والبخاري (١/٥٨) قال: حدثنا عبد الله بن يوسف. ومسلم (١/١٤٥) قال: حدثني إسحاق بن موسى الأنصاري، قال: حدثنا معن. وأبو داود (١١٨) قال: حدثنا عبد الله بن مسلمة وبن ماجة (٤٣٤) قال: حدثنا الربيع بن سليمان، وحرملة بن يحيى، قالا: أخبرنا محمد بن إدريس الشافعي. والترمذي (٣٢) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن بن عيسى القزاز. والنسائي (١/٧١) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين قراءة عليه وأنا أسمع: عن ابن القاسم. وفي (١/٧١) وفي الكبرى (١٠٤) قال: أخبرنا عتبة بن عبد الله. وابن خزيمة (١٥٥) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق وفي (١٥٧) قال: حدثنا محمد بن رافع، قال حدثنا إسحاق بن عيسى، وفي (١٧٣) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا عبد الله بن وهب.\nجميعهم - ابن مهدي، وعبد الرزاق، وعثمان بن عمر، وعبد الله بن يوسف، ومعن بن عيسى، وعبد الله بن مسلمة، والشافعي، وابن القاسم، وعتبة بن عبد الله، وإسحاق بن عيسى، وعبد الله بن وهب - عن مالك بن أنس.\n٢- وأخرجه الحميدي (٤١٧) . وأحمد (٤/٤٠) والترمذي (٤٧) قال: حدثنا محمد بن أبي عمر، والنسائي (١/٧٢)، وفي الكبرى (٨٦، ١٦٩) قال: أخبرنا محمد بن منصور. وابن خزيمة (١٥٦) قال: حدثنا سعيد بن عبد الرحمن المخزومي وفي (١٧٢) قال: حدثنا عبد الجبار بن العلاء.\nستتهم - الحميدي، وأحمد بن حنبل، وابن أبي عمر، ومحمد بن منصور، وسعيد بن عبد الرحمن، وعبد الجبار بن العلاء - قالوا: حدثنا سفيان بن عيينة.\n٣- وأخرجه أحمد (٤/٣٩) قال: حدثنا هشام بن سعيد. وفي (٤/٣٩، ٤٢) قال: حدثنا خلف بن الوليد. والبخاري (١/٥٩) قال: حدثنا مسدد. ومسلم (١/١٤٥) قال: حدثني محمد بن الصباح. وأبو داود (١١٩) قال: حدثنا مسدد. وابن ماجة (٤٠٥) قال: حدثنا علي بن محمد، قال: حدثنا أبو الحسين العكلي.\nوالترمذي (٢٨) قال: حدثنا يحيى بن موسى، قال: حدثنا إبراهيم بن موسى الرازي.\nستتهم - هشام، وخلف، ومسدد، ومحمد بن الصباح، وأبو الحسين، وإبراهيم بن موسى - عن خالد بن عبد الله.\n٤- وأخرجه أحمد (٤/٤٠) قال: حدثنا هاشم بن القاسم. والدارمي (٧٠١) قال: أخبرنا يحيى. والبخاري (١/٦٠) قال: حدثنا أحمد بن يونس. وأبو داود (١٠٠) قال: حدثنا الحسن بن علي، قال: حدثنا أبو الوليد، وسهل بن حماد. وابن ماجة (٤٧١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أحمد بن عبد الله.\nخمستهم - هاشم، ويحيى، وأحمد بن عبد الله بن يونس، وأبو الوليد، وسهل - عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون.\n٥- وأخرجه الدارمي (٧٠٠) قال: حدثنا يحيى بن حسان، قال: حدثنا عبد العزيز بن محمد، وخالد بن عبد الله.\n٦- وأخرجه البخاري (١/٥٨، ٦٠) قال: حدثنا موسى. وفي (١/٥٩) قال: حدثنا سليمان بن حرب. ومسلم (١/١٤٥) قال: حدثنا عبد الرحمن بن بشر العبدي، قال: حدثنا بهز.\nثلاثتهم - موسى، وسليمان، وبهز - قالوا: حدثنا وهيب.\n٧- وأخرجه البخاري (١/٦١) ومسلم (١/١٤٥) قال: حدثني القاسم بن زكريا.\nكلاهما - البخاري، والقاسم - قالا: حدثنا خالد بن مخلد، عن سليمان هو ابن بلال.\nسبعتهم - مالك، وابن عيينة، وخالد وعبد العزيز الماجشون، وعبد العزيز بن محمد الدراوردي، ووهيب، وسليمان - عن عمرو بن يحيى، عن أبيه، فذكره.\n* رواية أحمد بن يونس، وأبي الوليد، وسهل بن حماد، عن عبد العزيز الماجشون، مختصرة على: «أتانا رسول الله -ﷺ-، فأخرجنا له ماء في تور من صفر، فتوضأ به.» .\n* قال أحمد بن حنبل عقب حديث سفيان، قال سفيان: حدثنا يحيى بن سعيد، عن عمرو بن يحيى منذ أربع وسبعين سنة. وسألته بعد ذلك بقليل وكان يحيى أكبر منه قال سفيان: سمعت منه ثلاثة أحاديث فغسل يديه مرتين، ووجهه ثلاثا، ومسح برأسه مرتين.\n* قال أحمد بن حنبل: سمعته من سفيان ثلاث مرات يقول: غسل رجليه مرتين. وقال مرة: مسح برأسه مرة. وقال مرتين: مسح برأسه مرتين.\nوعن عباد بن تميم، عن عبد الله بن زيد، «أن النبي -ﷺ- توضأ مرتين. مرتين.» .\nأخرجه أحمد (٤/٤١) قال: حدثنا يونس، وسريج. والبخاري (١/٥١) قال: حدثنا حسين بن عيسى، قال: حدثنا يونس بن محمد وابن خزيمة (١٧٠) قال: حدثنا محمد بن إبراهيم الصوري بالفسطاط، قال: حدثنا سريج بن النعمان. (ح) وحدثنا أحمد بن الأزهر وكتبته من أصله قال: حدثنا يونس بن محمد.\nكلاهما - يونس، وسريج - عن فليح بن سليمان، عن عبد الله بن أبي بكر بن عمرو بن حزم، عن عباد بن تميم، فذكره.\nوعن واسع، أنه سمع عبد الله بن زيد بن عاصم المازني يذكر:\n«أنه رأى رسول الله، -ﷺ-، توضأ، فمضمض ثم استنثر، ثم غسل وجهه ثلاثا، ويده اليمنى ثلاثا، والأخرى ثلاثا، ومسح برأسه بماء غير فضل يده، وغسل رجليه حتى أنقاهما.» .\n١- أخرجه أحمد (٤/٣٩، ٤/٤٠) قال: حدثنا موسى بن داود. وفي (٤/٤١) قال: حدثنا الحسن بن موسى. وفي (٤/٤١) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله. (ح) وعتاب، قال: حدثنا عبد الله يعني ابن المبارك. والدارمي (٧١٥) قال: أخبرنا يحيى بن حسان.\nأربعتهم - موسى، والحسن وابن المبارك، ويحيى بن حسان - عن ابن لهيعة.\n٢- وأخرجه أحمد (٤/٤١) قال: حدثنا سريج بن النعمان، ومسلم (١/١٤٦) قال: حدثنا هارون بن معروف (ح) وحدثني هارون بن سعيد الأيلي، وأبو الطاهر. وأبو داود (١٢٠) قال: حدثنا أحمد بن عمرو بن السرح. والترمذي (٣٥) قال: حدثنا علي بن خشرم. وابن خزيمة (١٥٤) قال: حدثنا أحمد بن عبد الرحمن بن وهب.\nستتهم - سريج، وهارون بن معروف، وهارون بن سعيد، وأبو الطاهر أحمد بن عمرو، وعلي بن خشرم، وأحمد بن عبد الرحمن- عن عبد الله بن وهب المصري، عن عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو بن الحارث - عن حبان بن واسع، عن أبيه، فذكره.\n* وقع في المطبوع من «سنن الدارمي» عن عبد الله بن زيد المازني، عن عمه عاصم المازني وصوابه كما في مسند أحمد (٤/٤١) عن عبد الله بن زيد بن عاصم، عمه المازني يعني عم واسع.","vol":"7","page":156},{"text":"٥١٤٥ - (د) المقدام بن معد يكرب - ﵁ - قال: «رأيتُ رسول الله - ﷺ- توضأ، فلما بلغ مَسْحَ رأسِهِ، وضع كفَّيْه على مقدَّم رأسه، فأمَرَّهما حتى بلغ القفا، ثم ردَّهما إلى المكان الذي بدأ منه» .\nوله في أخرى قال: «أُتِيَ رسول الله - ﷺ- بوَضوء، فتوضأ، فغسل كَفَّيْه ثلاثًا، وغسل وجهه ثلاثًا، ثم غسل ذِرَاعَيْه ثلاثًا، ثم تمضمض واستنشق ثلاثًا، ثم مسح برأسه، وأُذُنَيْه ظاهِرهما وباطِنهما» .\nوفي أخرى قال: «ومسح بأذنيه: ظاهرِهما وباطِنهما» . ⦗١٦٠⦘\nزاد هشام: «وأدْخَل أصابعه في صِمَاخِ أُذُنَيه» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صِماخ) الأذن: ثقبها.\n_________\n(١) رقم (١٢١) و(١٢٢) و(١٢٣) في الطهارة، باب صفة وضوء النبي ﷺ، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٣٢) قال: حدثنا أبو المغيرة. وأبو داود (١٢١) قال: حدثنا أحمد بن محمد ابن حنبل، قال: حدثنا أبو المغيرة. وابن ماجه (٤٤٢، ٤٥٧) قال: حدثنا هشام بن عمار، قال: حدثنا الوليد بن مسلم.\nكلاهما - أبو المغيرة، والوليد - قالا: حدثنا حريز بن عثمان، عن عبد الرحمن بن ميسرة، فذكره.\n* رواية ابن ماجة (٤٤٢) مختصرة على: «أن رسول الله -ﷺ- توضأ فمسح برأسه وأذنيه، ظاهرهما وباطنهما»\n* ورواية ابن ماجة (٤٥٧) مختصرة على: «أن رسول الله -ﷺ- توضأ فغسل رجليه ثلاثا ثلاثا.»\nقلت: عبد الرحمن بن ميسرة قال فيه الحافظ: مقبول. التقريب (١/٥٠٠) .","vol":"7","page":159},{"text":"٥١٤٦ - (س) أبو عبد الله سالم سبلان [بن عبد الله النصري]- ﵀ - قال - وكانت عائشة تَسْتَعْجِب بأمانته وتَسْتَأجِرُه -: «فأرَتْني كيف كان رسول الله - ﷺ- يتوضأ: فتمضمضتْ واستنثرت ثلاثًا، وغسلت وجهها ثلاثًا، ثم غسلت يدها اليمنى ثلاثًا، واليسرى ثلاثًا، ثم وضعت يدها في مقدَّم رأسها، ثم مسحت رأسها مسحة واحدة إِلى مُؤخَّره، ثم أمرَّت يدها بأُذُنيها ثم مرَّت على الخدَّين» . وقال سالم: وكنت آتيها مَكَاتَبًا - ما تختفي مني - فتجلسُ بين يديَّ، وتتحدَّث معي، فجئتُها ذات يوم، فقلت: ادْعِي لي بالبركة يا أُمَّ المؤمنين، قالت: وما ذاك؟ قلت: أَعْتَقَني الله، قالت: بارك الله لك، وأرْخَتِ الحجابَ دُوني، فلم أرَها بعد ذلك اليوم. أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المكاتَب): العبد إذا اشترى نفسه من سيده بمال يؤديه إليه.\n_________\n(١) ١ / ٧٢ و٧٣ في الطهارة، باب مسح المرأة رأسها، وفي سنده عبد الملك بن مروان بن أبي ذباب، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه النسائي (١/٧٢) وفي الكبرى (١٠٥) قال: أخبرنا الحسين بن حريث. قال: حدثنا الفضل بن موسى، عن جعيد بن عبد الرحمن. قال أخبرني عبد الملك بن مروان بن الحارث بن أبي ذباب. قال: أخبرني أبو عبد الله سالم سبلان، فذكره.\nقلت: قد تعرضت لهذا الأثر في رسالة «لباس المرأة أمام المحارم»، فراجعه فيها. ط /مكتبة السنة.","vol":"7","page":160},{"text":"٥١٤٧ - (د س) عبد الله بن عمرو بن العاص - ﵄ -: «أن رجلًا أتى النبيَّ - ﷺ-، فقال: يا رسول الله، كيف الطُّهُورُ؟ فدَعا بماء في إِناء، فغسل كفيه ثلاثًا، ثم غسل وجهه ثلاثًا، ثم غسل ذراعيه ثلاثًا، ثم مسح برأسه، فأدخل إصبعيه السبَّاحتين في أُذنيه، ومسح بإِبْهَامَيْه على ظاهر أُذنيه، وبالسبّاحتين باطن أُذنيه، ثم غسل رجليه ثلاثًا ثلاثًا، ثم قال: هكذا الوضوءُ، فمن زاد على هذا أو نقص، فقد أساءَ وظَلَمَ - أو ظلم وأساء» . أخرجه أبو داود.\nوفي رواية النسائي مختصرًا قال: «جاء أعرابيّ إِلى رسول الله - ﷺ-، يسأله عن الوضوء؟ فأراه: ثلاثًا [ثلاثًا] ثم قال: هكذا الوضوء، فمن زاد على هذا فقد أساء وتَعَدَّى وظلم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّبَّاحتين) السَّبَّاحة والمسبِّحة: الإصبع السَّبَّابة، سمِّيت بذلك، لأنه يُشَار بها عند التسبيح والتهليل والتحميد، ونحو ذلك.\n(أساء وظلم): أساء الأدب بتركه السنَّة والتأدب بآداب الشرع، وظلم نفسه بما نقصها من حقها الذي فوَّته من الثواب بترداد المرات في الوضوء.\n_________\n(١) رواه أبو داود رقم (١٣٥) في الطهارة، باب صفة وضوء النبي ﷺ، والنسائي ١ / ٨٨ في الطهارة، باب الاعتدال في الوضوء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٢/١٨٠) (٦٦٨٤) قال: حدثنا يعلى، قال: حدثنا سفيان. وأبو داود (١٣٥) قال: حدثنا مسدد، قال: حدثنا أبو عوانة. وابن ماجة (٤٢٢) قال: حدثنا علي بن محمد، قال: حدثنا خالي يعلى عن سفيان. والنسائي (١/٨٨) وفي الكبرى (٩٠) قال: أخبرنا محمود بن غيلان، قال: حدثنا يعلى، قال: حدثنا سفيان. وفي الكبرى (٨٩) قال: أخبرنا أحمد بن سليمان الرهاوي، قال: حدثنا يعلى بن عبيد، قال: حدثنا سفيان. وابن خزيمة (١٧٤) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا الأشجعي، عن سفيان.\nكلاهما - سفيان، وأبو عوانة - عن موسى بن أبي عائشة، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"7","page":161},{"text":"٥١٤٨ - (خ د س) عبد الله بن عباس - ﵄ -: «أنه توضأ ⦗١٦٢⦘ فغسل وجهه، وأخذ غَرْفة من ماء، فتمضمض بها واستنشق، ثم أخذ غَرفة من ماء، فجعل بها هكذا - أضافها إِلى يده الأخرى - فغسل بها وجهه، ثم أخذ غَرفة من ماء فغسل بها يده اليمنى، ثم أخذ غرفة من ماء فغسل بها يده اليسرى، ثم مسح برأسه، ثم أخذ غرفة من ماء فرَشَّ على رجله اليمنى حتى غسلها، ثم أخذ غرفة أخرى، فغسل بها رِجله - يعني اليسرى- ثم قال: هكذا رأيتُ رسول الله - ﷺ- يتوضأ» . أخرجه البخاري.\nوله في أخرى قال: «توضأ رسول الله - ﷺ- مرة مرة» لم يزد على هذا.\nوفي رواية أبي داود قال: قال لنا ابن عباس: «أتُحِبُّونَ أن أُرِيَكم كيف كان رسول الله - ﷺ- يتوضأ؟ فدعا بإِناء فيه ماء فاغْتَرَف غَرفة بيده اليمنى، فتمضمض واستنشق، ثم أخذ أخرى فجمع بها يديه، ثم غسل وجهه، ثم أخذ أخرى فغسل بها يده اليمنى، ثم أخذ أخرى فغسل بها يده اليسرى، ثم قبض قَبضة من الماء، ثم نفض يده، ثم مسح رأسه وأُذنيه، ثم قبض قبضةَ أخرى من الماء فرش على رجله اليمنى وفيها النعل، ثم مسحها بيديه: يد فوق القدم، ويد تحت النعل، ثم صنع باليسرى مثل ذلك» .\nوله في أخرى قال: «ألا أخبركم بوضوء رسول الله - ﷺ-؟ فتوضأ مرة مرة» .\nوله في أخرى: «أنه رأى رسول الله - ﷺ- يتوضأ ... فذكر الحديث ⦗١٦٣⦘ كلَّه - ثلاثًا ثلاثًا - قال: ومسح برأْسه وأُذنيه مسحة واحدة» .\nوفي رواية النسائي قال: «رأيتُ رسول الله - ﷺ- توضأ: فغسل يديه ثم تمضمض واستنشق من غَرفة واحدة [وغسل وجهه]، وغسل يديه مرة مرة، ومسح برأسه وأذنيه مرة» .\nزاد في رواية: «وغسل رجليه» .\nوله في أخرى قال: «توضأ رسول الله - ﷺ-، فغرف غرفة، فتمضمض واستنشق، ثم غرف غرفة فغسل وجهه، ثم غرف غرفة فغسل يده اليمنى، ثم غرف غرفة فغسل يده اليسرى، ثم مسح برأسه وأُذنيه: باطنِهما بالسَّبَّاحتين، وظاهرهما بإبهاميه، ثم غرف غرفة فغسل رجله اليمنى، ثم غرف غرفة فغسل رجله اليسرى» (١) .\n_________\n(١) رواه البخاري ١ / ٢١١ في الوضوء، باب غسل الوجه باليدين من غرفة واحدة، وباب الوضوء مرة مرة، وأبو داود رقم (١٣٣) و(١٣٧) و(١٣٨) في الطهارة، باب صفة وضوء النبي ﷺ، وباب الوضوء مرتين، وباب الوضوء مرة مرة، والنسائي ١ / ٧٣ و٧٤ في الطهارة، باب مسح الأذنين، وباب مسح الأذنين مع الرأس وما يستدل به على أنهما من الرأس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عطاء بن يسار، عن ابن عباس، قال: «توضأ النبي -ﷺ- مرة مرة» .\n١- أخرجه أحمد (١/٢٣٣) (٢٠٧٢) قال: حدثنا وكيع. وعبد بن حميد (٧٠٢) قال: أخبرنا عبيد الله ابن موسى. والدارمي (٧٠٢) قال: أخبرنا أبو عاصم. وفي (٧١٧) قال: أخبرنا قبيصة. والبخاري (١/٥١) قال: حدثنا محمد بن يوسف. وأبو داود (١٣٨) قال: حدثنا مسدد، قال: حدثنا يحيى، وابن ماجة (٤١١) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا يحيى بن سعيد القطان. والترمذي (٤٢) قال: حدثنا أبو كريب، وهناد، وقتيبة، قالوا: حدثنا وكيع. (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي (١/٦٢) وفي الكبرى (٨٥) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى.\nستتهم - وكيع، وعبيد الله، وأبو عاصم، وقبيصة، ومحمد بن يوسف، ويحيى - عن سفيان الثوري.\n٢- وأخرجه أحمد (١/٣٣٢) (٣٠٧٣) قال: حدثنا عبد الرزاق، قال: أخبرنا داود بن قيس.\n٣- وأخرجه أحمد (١/٣٣٦) (٣١١٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\nثلاثتهم - سفيان، وداود، ومعمر - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n* زاد قبيصة: «ونضح فرجه» .\nوعن المطلب بن عبد الله، قال: «كان ابن عمر يتوضأ ثلاثا، يرفعه إلى النبي -ﷺ- وكان ابن عباس يتوضأ مرة مرة يرفعه إلى النبي -ﷺ-.»\nأخرجه أحمد (١/٣٧٢) (٣٥٢٦) (٢/٢٨) (٤٨١٨) قال: حدثنا روح. وفي (٢/٣٨) (٤٩٦٦) قال: حدثنا الوليد يعني بن مسلم.\nكلاهما - روح، والوليد، قالا: حدثنا الأوزاعي، قال: حدثنا المطلب بن عبد الله بن حنطب، فذكره.\n* أخرجه أحمد (١/٢١٩) (١٨٨٩) قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي، قال: حدثني المطلب بن عبد الله بن حنطب، أن ابن عباس كان يتوضأ مرة مرة، ويسند ذاك إلى رسول الله -ﷺ-.\n* وأخرجه أحمد (٢/١٣٢) (٦١٥٨) قال: حدثنا أبو المغيرة. وأخرجه أحمد (٢/٨) (٤٥٣٤) قال: حدثنا الوليد. وفي (٢/١٣٢) (٦١٥٨) وابن ماجه (٤١٤) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم. والنسائي (١/٦٢)، وفي الكبرى (٨٨) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك.\nثلاثتهم - أبو المغيرة، والوليد، وعبد الله بن المبارك- عن الأوزاعي، عن المطلب بن عبد الله بن حنطب، عن ابن عمر، أنه توضأ ثلاثا ثلاثا، رفع ذلك إلى النبي -ﷺ-.\nوعن سعيد بن جبير، عن ابن عباس، رأى رسول الله -ﷺ- يتوضأ فذكر الحديث كله ثلاثا ثلاثا، قال: ومسح برأسه وأذنيه مسحة واحدة.\nأخرجه أبو داود (١٣٣) قال: حدثنا الحسن بن علي، قال: حدثنا يزيد بن هارون، قال: أخبرنا عباد بن منصور، عن عكرمة بن خالد، عن سعيد بن جبير، فذكره.\nوعن أبي غطفان المري، عن ابن عباس، قال: قال رسول الله -ﷺ-: «استنثروا مرتين بالغتين، أو ثلاثا»\nأخرجه أحمد (١/٢٢٨) (٢٠١١) قال: حدثنا يحيى. وفي (١/٣١٥) (٢٨٨٩) قال: حدثنا هاشم بن القاسم. وفي (١/٣٥٢) (٣٢٩٦) قال: حدثنا يزيد. وأبو داود (١٤١) قال: حدثنا إبراهيم بن موسى، قال: حدثنا وكيع. وابن ماجه (٤٠٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسحاق ابن سليمان. (ح) وحدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي في الكبرى (٩٧) قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله.\nستتهم - يحيى، وهاشم، ويزيد، ووكيع، وإسحاق، وعبد الله بن المبارك - عن ابن أبي ذئب، عن قارظ بن شيبة، عن أبي غطفان، فذكره.\nوعن عطاء بن يسار، عن ابن عباس، أنه توضأ فغسل وجهه.\nأخرجه أحمد (١/٢٦٨) (٢٤١٦) والبخاري (١/٤٧) قال: حدثنا محمد بن عبد الرحيم.\nكلاهما - أحمد بن حنبل، ومحمد بن عبد الرحيم - عن أبي سلمة الخزاعي منصور بن سلمة، قال: أخبرنا ابن بلال، يعني سليمان، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n* أخرجه أحمد (١/٣٦٥) (٣٤٥٠) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن زيد بن أسلم، عن عطاء بن يسار، عن ابن عباس، قال: «ألا أخبركم بوضوء رسول الله -ﷺ-؟ فدعا بماء، فجعل يغرف بيده اليمنى ثم يصب على اليسرى» مختصرا.\nوعن عن يعقوب بن إبراهيم، عن ابن عباس، نحو هذا، عن النبي -ﷺ-» .\nأخرجه أحمد (١/٢٦٨) (٢٤١٧) قال: حدثنا أبو سلمة، قال: حدثنا ابن بلال، عن يحيى بن سعيد، قال: أخبرني يعقوب بن إبراهيم، فذكره.\n* ساقه أحمد عقب حديث عطاء بن يسار، عن ابن عباس، والذي ذكرناه قبله. رقم (٥٩٣٣) .\nوعن عطاء بن يسار، قال: قال لنا ابن عباس: «أتحبون أن أريكم كيف كان رسول الله -ﷺ- يتوضأ؟ فدعا بإناء فيه ماء، فاغترف غرفة بيده اليمنى، فتمضمض واستنشق، ثم أخذ أخرى، فجمع بها يديه، ثم غسل وجهه، ثم أخذ أخرى، فغسل بها يده اليمنى، ثم أخذ أخرى، فغسل بها يده اليسرى، ثم قبض قبضة من الماء، ثم نفض يده، ثم مسح بها رأسه وأذنيه، ثم قبض قبضة أخرى من الماء، فرش على رجله اليمنى وفيها النعل، ثم مسحها بيديه، يد فوق القدم ويد تحت النعل، ثم صنع باليسرى مثل ذلك»\nوفي رواية عبد العزيز بن محمد «رأيت رسول الله -ﷺ- توضأ، فغسل يديه، ثم تمضمض واستنشق من غرفة، فغسل وجهه، ثم غرف غرف غرفة، فغسل يده اليمنى، ثم غرف غرفة فغسل يده اليسرى، ثم مسح برأسه وأذنيه، باطنهما بالسبابتين، وظاهرهما بإبهامه، ثم غرف غرفة، فغسل رجل اليمنى، ثم غرف غرفة واحدة، وغسل وجهه، وغسل يديه مرة، ومسح برأسه وأذنيه مرة» . وفي رواية ابن عجلان: «توضأ رسول الله -ﷺ- فغرف غرفة فمضمض، واستنشق، ثم غرفة غرفة، فغسل رجل اليسرى» .\n١- أخرجه أبو داود (١٣٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا محمد بن بشر، قال: حدثنا هشام بن سعد.\n٢- وأخرجه الدارمي (٧٠٣) قال: أخبرنا أبو الوليد وابن ماجه (٤٠٣) قال: حدثنا عبد الله بن الجراح، وأبو بكر بن خلاد الباهلي. والنسائي (١/٧٣) وفي الكبرى (٩٢، ١٦٨) قال: أخبرنا الهيثم بن أيوب الطالقاني. وفي (٩٣) قال: حدثنا قتيبة بن سعيد. وابن خزيمة (١٧١) قال: حدثنا نصر بن علي.\nستتهم - أبو الوليد، وعبد الله بن الجراح، وأبو بكر بن خلاد، والهيثم بن أيوب، وقتيبة، ونصر - عن عبد العزيز بن محمد الدراوردي.\n٣- وأخرجه ابن ماجه (٤٣٩) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٣٦) قال: حدثنا هناد. والنسائي في الكبرى (١٠٦) قال: أخبرنا مجاهد بن موسى. وابن خزيمة (١٤٨) قال: حدثنا عبد الله بن سعيد الأشج.\nأربعتهم - أبو بكر، وهناد، ومجاهد، وعبد الله - قالوا: حدثنا عبد الله بن إدريس، قال: حدثنا ابن عجلان.\nثلاثتهم - هشام، وعبد العزيز، وابن عجلان - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n* الروايات مطولة ومختصرة.","vol":"7","page":161},{"text":"٥١٤٩ - (د ت) الرُّبَيِّع بنت مُعوِّذ - ﵂ - قالت: «كان رسول الله - ﷺ- يأتينا، فحدثتنا أنه قال: اسْكُبي لي وَضوءًا - فذكرت وضوءَ رسول الله - ﷺ- قالت فيه: فغسل كفيه ثلاثًا، ووضَّأ وجهه ثلاثًا، ومضمض واستنشق مرة، ووضأَ يديه ثلاثًا ثلاثًا، ومسح برأسه مرتين: ⦗١٦٤⦘ بدأ بمؤخَّر رأْسه، ثم بمقدَّمه، وبأُذنيه كلتيهما: ظهورِهما وبطونِهما، ووضَّأ رجليه ثلاثًا ثلاثًا» .\nوفي أخرى بهذا الحديث بغير بعض معانيه، قال فيه: «وتضمض واستنثر ثلاثًا» .\nوفي أُخرى: «أن رسول الله - ﷺ- توضأ عندها، فمسح الرأس كلَّه: من قَرْن الشعر، كلَّ ناحية لمنصبِّ الشعر، لا يحرك الشعر عن هيئته» .\nوفي أخرى قالت: «رأيتُ رسول الله - ﷺ- يتوضأ، قالت: فمسح رأسه، ومسح ما أقبل منه وما أدبر، وصُدْغيه، وأُذنيه مرة واحدة» .\nوفي أخرى: «أَنَّ رسول الله - ﷺ- مسح برأسه من فَضْلِ ماء كان في يديه» .\nوفي أخرى: «أن النبيَّ - ﷺ- توضَّأَ فأدخل إِصبعيه في جُحْرَي أذنيه» . هذه روايات أبي داود.\nوفي رواية الترمذي: «أن النبيَّ - ﷺ- مسح برأسه مرتين: بدأ بمؤخَّر رأسه، ثم بمقدَّمه، وبأُذنيه كلتيهما: ظهورِهما وبطونِهِما» .\nوأخرج أيضًا الرواية التي فيها ذِكْر الصُّدْغَيْن (١) . ⦗١٦٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اسْكُبي) سَكَبْت الماء: إذا صببته.\n(جُحْرَي أُذُنْيه) جُحْر الأذن: ثقبها.\n_________\n(١) رواه أبو داود رقم (١٢٦) و(١٢٧) و(١٢٨) و(١٢٩) و(١٣٠) و(١٣١) في الطهارة، باب صفة وضوء النبي ﷺ، والترمذي رقم (٣٣) و(٣٤) في الطهارة، باب ما جاء أنه يبدأ بمؤخر الرأس، وباب ما جاء أن مسح الرأس مرة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: عن عبد الله بن محمد بن عقيل بن أبي طالب. قال: أرسلني علي بن الحسين إلى الربيع بنت معوذ بن عفراء، أسألها عن وضوء رسول الله -ﷺ-، وكان يتوضأ عندها، فأتيتها، فأخرجت إلي إناء يكون مدا، أو مدا وربع، بمد بني هاشم، فقالت: بهذا كنت أخرج لرسول الله -ﷺ- الوضوء، فيبدأ فيغسل يديه ثلاثا، قبل أن يدخلهما الإناء، ثم يتمضمض ويستنثر ثلاثا ثلاثا، ويغسل وجهه ثلاثا، ثم يغسل يديه ثلاثا ثلاثا، ثم يمسح برأسه مقبلا ومدبرا، ويغسل رجليه ثلاثا ثلاثا» .\nقالت: وقد جاءني ابن عمتك، فسألني عنه، فأخبرته، فقال: ما علمنا في كتاب الله إلا غسلتين ومسحتين. تعني ابن عباس.\nأخرجه الحميدي (٣٤٢) . وأحمد (٦/٣٥٨) كلاهما عن سفيان بن عيينة. قال: حدثني عبد الله بن محمد ابن عقيل بن أبي طالب، فذكره.\n* وأخرجه ابن ماجه (٤٥٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن علية، عن روح بن القاسم، عن عبد الله بن محمد بن عقيل، عن الربيع قالت: أتاني ابن عباس فسألني عن هذا الحديث، تعني حديثها الذي ذكرت أن رسول الله -ﷺ-، توضأ وغسل رجليه.\nفقال ابن عباس: إن الناس أبوا إلا الغسل، ولا أجد في كتاب الله إلا المسح.\nوعن عبد الله بن محمد بن عقيل. قال: حدثتني الربيع بنت معوذ بن عفراء. قالت:\n» كان رسول الله -ﷺ- يأتينا فيكثر، فأتانا فوضعنا له الميضأة، فتوضأ فغسل كفيه ثلاثا، ومضمض واستنشق مرة مرة، وغسل وجهه ثلاثا، ذراعيه ثلاثا، ومسح رأسه بما بقي من وضوئه في يديه مرتين، بدأ بمؤخره، ثم رد يده إلى ناصيته، وغسل رجليه ثلاثا، ومسح أذنيه مقدمهما ومؤخرهما.. «.\nأخرجه أحمد (٦/٣٥٨، ٣٥٩) قال: حدثنا وكيع، عن سفيان. والدارمي (٦٩٦) قال: أخبرنا زكريا بن عدي. قال: حدثنا عبيد الله بن عمرو. وأبو داود (١٢٦) قال: حدثنا مسدد. قال: حدثنا بشر بن المفضل. وفي (١٢٧) قال: حدثنا إسحاق بن إسماعيل. قال: حدثنا سفيان. وفي (١٣٠) قال: حدثنا مسدد. قال: حدثنا عبد الله بن داود، عن سفيان بن سعيد. وابن ماجه (٣٩٠) قال: حدثنا محمد بن يحيى. قال: حدثنا الهيثم بن جميل قال: حدثنا شريك. وفي (٤١٨، ٤٣٨) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد قالا: حدثنا وكيع، عن سفيان وفي (٤٤٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شريك والترمذي (٣٣) قال: حدثنا قتيبة بن سعيد. قال: حدثنا بشر بن المفضل.\nخمستهم - سفيان بن سعيد الثوري، وعبيد الله بن عمرو، وبشر بن المفضل، وسفيان بن عيينة، وشريك - عن عبد الله بن محمد بن عقيل، فذكره.\n* الروايات مطولة ومختصرة، وأثبتنا رواية أحمد (٦/٣٥٨) .\nوعن عبد الله بن محمد بن عقيل، عن الربيع بنت معوذ بن عفراء «أنها رأت النبي -ﷺ- يتوضأ قالت: مسح رأسه، ومسح ما أقبل منه وما أدبر، وصدغيه وأذنيه مرة واحدة.» .\nأخرجه أحمد (٦/٣٥٩) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. وأبو داود (١٢٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا بكر، يعني ابن مضر. والترمذي (٣٤) قال: حدثنا قتيبة. قال: حدثنا بكر بن مضر.\nكلاهما- ابن لهيعة، وبكر بن مضر - عن ابن عجلان، عن عبد الله بن محمد بن عقيل، فذكره.\n* قال المزي: قال أبو القاسم: وجدت في نسخة من طريق اللؤلؤي يعني نسخة من سنن أبي داود: عن ابن عقيل، عن أبيه، عن ربيع، وهو وهم، تحفة الأشراف (١١/١٥٨٣٨) .\nوعن عبد الله بن محمد بن عقيل، عن الربيع بنت معوذ بن عفراء.\n«أن رسول الله -ﷺ- توضأ عندها، فمسح الرأس كله من قرن الشعر، كل ناحية لمنصب الشعر، لا يحرك الشعر عن هيئته» .\nأخرجه أحمد (٦/٣٥٩) قال: حدثنا يونس. وفي (٦/٣٦٠) قال: حدثنا قتيبة بن سعيد، وأبو داود (١٢٨) قال: حدثنا قتيبة بن سعيد ويزيد بن خالد الهمداني.\nثالاثتهم - يونس، وقتيبة، ويزيد بن خالد - قالوا: حدثنا الليث، عن ابن عجلان، عن عبد الله بن محمد بن عقيل، فذكره.\nوعن عبد الله بن محمد بن عقيل، عن الربيع بنت معوذ بن عفراء. قالت: «توضأ النبي -ﷺ- فأدخل إصبعيه في جحري أذنيه.»\nأخرجه أحمد (٦/٣٥٩) وأبو داود (١٣١) قال: حدثنا إبراهيم بن سعيد وابن ماجه (٤٤١) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد.\nأربعتهم - أحمد بن حنبل، وإبراهيم بن سعيد الجوهري، وأبو بكر، وعلي بن محمد- قالوا: حدثنا وكيع، عن الحسن بن صالح، عن عبد الله بن محمد بن عقيل، فذكره.\nوعن خالد بن ذكوان، عن الربيع بنت معوذ بن عفراء، قالت.\n«أرسل رسول الله -ﷺ-، غداة عاشوراء إلى قرى الأنصار التي حول المدينة من كان أصبح صائما فليتم صومه ومن كان أصبح مفطرا فليتم بقية يومه، فكنا بعد ذلك نصومه ونصوم صبياننا الصغار منهم إن شاء الله، ونذهب إلى المسجد فنجعل لهم اللعبة من العهن فإذا بكى أحدهم على الطعام أعطيناها إياه عند الإفطار» .\nأخرجه أحمد (٦/٣٥٩) قال: حدثنا عفان. قال: حدثنا عبد الواحد بن زياد (ح) وحدثنا علي بن عاصم والبخاري (٣/٤٨) قال: حدثنا مسدد قال: حدثنا بشر بن المفضل ومسلم (٣/١٥٢) قال: حدثني أبو بكر بن نافع العبدي. قال: حدثنا بشر بن المفضل بن لاحق (ح) وحدثنا يحيى بن يحيى. قال: حدثنا أبو معشر العطار.","vol":"7","page":163},{"text":"٥١٥٠ - (س) القيسي - ﵁ -: «أنه كان مع النبيِّ - ﷺ- في سفر، فأُتِيَ بماء فقال على يديه من الإناء، فغسلهما مرة، وغسل وجهه وذِراعيه مرة مرة، وغسل رجليه بيمينه كلتيهما» . أخرجه النسائي (١) .\n_________\n(١) ١ / ٧٩ في الطهارة، باب غسل الرجلين باليدين، وفي سنده عمارة بن عثمان بن حنيف، وهو مجهول، وقال الحافظ في \" تهذيب التهذيب \": \" القيسي \" روى عن النبي ﷺ في الوضوء، وعنه عمارة بن حنيف، قلت: القائل ابن حجر: هو من رواية شعبة عن أبي جعفر الخطمي عن عمارة، ورواه يحيى القطان عن أبي جعفر، عن عمارة بن خزيمة، عن عبد الرحمن ابن أبي قراد، قال أبو زرعة: حديث يحيى القطان: هو الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه النسائي (١/٧٩) قال: أخبرنا محمد بن بشار، قال: ثنا محمد، قال: حدثنا شعبة، قال: أخبرني أبو جعفر المدني قال: سمعت ابن عثمان بن حنيف يعني عمارة قال: حدثني القسي به.\nقلت: عمارة بن عثمان مجهول، قال الحافظ: هو من رواية شعبة عن أبي جعفر الخطمي عن عمارة، ورواه يحيى القطان عن أبي جعفر، عن عمارة بن خزيمة، عن عبد الرحمن بن أبي قراد، قال أبو زرعة: حديث يحيى القطان: هو الصحيح اهـ.\nقلت: عن الحارث بن فضيل، وعمارة بن خزيمة بن ثابت، عن عبد الرحمن بن أبي قراد، قال: «خرجت مع رسول الله -ﷺ- حاجا. قال: فنزل منزلا، وخرج من الخلاء، فاتبعته بالإداوة، أو القدح، وكان رسول الله -ﷺ- إذا أراد حاجة أبعد، فجلست له بالطريق، حتى انصرف رسول الله -ﷺ-، فقلت له: يا رسول الله، الوضوء، فأقبل رسول الله -ﷺ- فصب رسول الله -ﷺ- على يده فغسلها، ثم أدخل يده فكفها فصب على يده واحدة، ثم مسح على رأسه، ثم قبض الماء قبضا بيده، فضرب به على ظهر قدمه، فمسح بيده على قدمه، قم جاء فصلى لنا الظهر.»\nأخرجه أحمد (٣/٤٤٣، ٤/٢٣٧) قال: حدثنا عفان. وفي (٤/٢٢٤) وابن ماجه (٣٣٤) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن بشار وعبد الله بن أحمد (٤/٢٢٤) قال: حدثني محمد بن يحيى بن سعيد القطان. (ح) وحدثني يحيى بن معين. والنسائي (١/١٧) وفي الكبرى (١٧) قال: أخبرنا عمرو بن علي وابن خزيمة (٥١) قال: حدثنا بندار.\nسبعتهم - عفان، وأحمد بن حنبل، وأبو بكر بن أبي شيبة، ومحمد بن بشار بندار ومحمد بن يحيى بن سعيد، ويحيى بن معين، وعمرو بن علي، عن يحيى بن سعيد، عن أبي جعفر الخطمي، قال: حدثني عمارة بن خزيمة، والحارث بن فضيل، فذكراه.\n* رواية عفان الأولى.، وأحمد (٤/٢٢٤) وابن ماجه، وعبد الله بن أحمد، والنسائي، وابن خزيمة، مختصرة على أوله. إلى أن قال: وكان إذا أتى حاجته أبعد.","vol":"7","page":165},{"text":"٥١٥١ - (د) معاوية بن أَبي سفيان - ﵁ -: «توضأَ للناس كما رأَى رسول الله - ﷺ- يتوضأ، فلما بلغَ رأسه غرف غَرفة من ماء، فَتَلقاها بشماله، حتى وضعها على وسط رأسه حتى قَطَرَ الماءُ أَو كادَ يَقْطُر، ثم مسح من مقدَّمه إِلى مُؤخَّره، ومن مؤخَّره إِلى مقدَّمه» .\nأخرجه أبو داود، وقال: حدثنا محمود بن خالد حدثنا الوليد في هذا الإسناد قال: «فتوضأ ثلاثًا ثلاثًا، وغسل رجليه بغير عدد» (١) .\n_________\n(١) رقم (١٢٤) و(١٢٥) في الطهارة، باب صفة وضوء النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٤) قال: حدثنا مؤمل بن الفضل الحراني، قال: حدثنا الوليد بن مسلم، قال: حدثنا عبد الله بن العلاء، قال: حدثنا أبو الأزهر المغيرة بن فروة، ويزيد بن أبي مالك، فذكراه.\n* أخرجه أحمد (٤/٩٤) قال: حدثنا علي بن بحر، قال: حدثنا الوليد بن مسلم، قال: حدثنا عبد الله بن العلاء، عن أبي الأزهر، عن معاوية، فذكره. ليس فيه يزيد بن أبي مالك.\nقلت: الإسناد الثاني ألمح فيه تدليس الوليد بن مسلم.\nأما الإسناد الأول فهو حسن، والله أعلم.","vol":"7","page":165},{"text":"٥١٥٢ - (د) طلحة بن مُصرِّف: عن أبيه عن جده قال: «رأيتُ النبيَّ - ﷺ- يمسح رأسه مرة واحدة، حتى بلغ القَذَالَ، وهو أول القفا» . قال مُسدَّد: «مسح رأسه من مقدَّمه إِلى مؤخَّره، حتى أخرج يديه من تحت أُذنيه» .\n[قال مسدد: فحدَّثت به يحيى، فأنكره] أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٢) في الطهارة، باب صفة وضوء النبي ﷺ، قال أبو داود: وسمعت أحمد يقول: إن ابن عيينة، زعموا أنه كان ينكره ويقول: ايش طلحة عن أبيه عن جده. أقول: وفي سنده ليث بن أبي سليم، لكنه له شواهد، فهو حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٣٢) قال: ثنا محمد بن عيسى ومسدد قالا: ثنا عبد الوارث، عن ليث عن طلحة بن مطرف عن أبيه، فذكره.\n* وأخرجه أحمد (٣/٤٨١) قال: ثنا عبد الصمد بن عبد الوارث، قال: حدثني أبي، قال: ثنا ليث، عن طلحة، عن أبيه، عن جده، فذكره.\nقلت: ليث بن أبي سليم اختلط بآخره ولم يميز فطرح حديثه.","vol":"7","page":166},{"text":"٥١٥٣ - (ت د) أبو أمامة الباهلي - ﵁ -: قال «توضأ النبيُّ - ﷺ-: فغسل وجهه ثلاثًا، ويديه ثلاثًا، ومسح برأسه، وقال: الأُذُنان من الرأس» . قال حمَّاد: لا أدْري «الأُذنان من الرأس» من قول أبي أمامة، أم من قول رسول الله - ﷺ-؟ أخرجه الترمذي.\nوعند أبي داود: أنه ذكر وضوء رسول الله - ﷺ-، قال: «وكان يمسح المَأْقَيْن، قال: وقال: الأُذنان من الرأس» . قال حماد: [لا أدري] ... الحديث (١) .\n_________\n(١) رواه الترمذي رقم (٣٧) في الطهارة، باب ما جاء أن الأذنين من الرأس، وأبو داود رقم (١٣٤) في الطهارة، باب صفة وضوء النبي ﷺ، قال الترمذي: هذا حديث حسن ليس إسناده بذاك القائم، وفي الباب عن أنس، أقول: وفي الباب أيضًا عن عبد الله بن زيد وابن عباس وأبي هريرة وأبي موسى وابن عمر وعائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٥٨) قال: حدثنا عفان.. وفي (٥/٢٦٤) قال: حدثنا يونس. وفي (٥/٢٦٨) قال: حدثنا يحيى بن إسحاق. وأبو داود (١٣٤) قال: حدثنا سليمان بن حرب (ح) وحدثنا مسدد، وقتيبة. وابن ماجه (٤٤٤) قال: حدثنا محمد بن زياد. والترمذي (٣٧) قال: حدثنا قتيبة.\nسبعتهم - عفان، ويونس، ويحيى، وسليمان، ومسدد، وقتيبة، ومحمد بن زياد- عن حماد بن زيد، عن سنان بن ربيعة أبي ربيعة. عن شهر بن حوشب، فذكره.\n* قال سليمان بن حرب: يقولها أبو أمامة. قال قتيبة: قال حماد: لا أدري هو من قول النبي -ﷺ- أو أبي أمامة، يعني قصة الأذنين.\nقلت: له شاهد عند ابن ماجه، لكنه ضعيف بشدة.","vol":"7","page":166},{"text":"٥١٥٤ - (ت) عبد الله بن عباس - ﵄ -: «أن رسول الله - ﷺ- مسح برأسه، وأُذُنيه: ظاهرِهما، وباطنِهما» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦) في الطهارة، باب ما جاء في مسح الأذنين ظاهرهما وباطنهما، وهو حديث صحيح، ورواه أيضًا ابن ماجة والحاكم والبيهقي وابن حبان، وصححه ابن خزيمة وابن مندة، وقال الترمذي: هذا حديث حسن صحيح، والعمل على هذا عند أكثر أهل العلم، يرون مسح الأذنين ظهورهما وبطونهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وفي رواية ابن عجلان: «توضأ رسول الله -ﷺ-، فغرف غرفة، فمضمض، واستنشق، ثم غرف غرفة، فغسل وجهه، ثم غرف غرفة، فغسل يده اليمنى، ثم غرف غرفة فغسل يده اليسرى، ثم مسح برأسه وأذنيه، باطنهما بالسبابتين، وظاهرهما بإبهامه، ثم غرف غرفة، فغسل رجله اليمنى، ثم غرف غرفة، فغسل رجله اليسرى.»\n١- أخرجه أبو داود (١٣٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا محمد بن بشر، قال: حدثنا هشام بن سعد.\n٢- وأخرجه الدارمي (٧٠٣) قال: أخبرنا أبو الوليد. وابن ماجه (٤٠٣) قال: حدثنا عبد الله بن الجراح، وأبو بكر بن خلاد الباهلي. والنسائي (١/٧٣) وفي الكبرى (٩٢، ١٦٨) قال: أخبرنا الهيثم بن أيوب الطالقاني. وفي (٩٣) قال: حدثنا قتيبة بن سعيد. وابن خزيمة (١٧١) قال: حدثنا نصر بن علي.\nستتهم- أبو الوليد، وعبد الله بن الجراح، وأبو بكر بن خلاد، والهيثم بن أيوب، وقتيبة، ونصر - عن عبد العزيز بن محمد الدراوردي.\n٣- وأخرجه ابن ماجه (٤٣٩) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٣٦) قال: حدثنا هناد. والنسائي في الكبرى (١٠٦) قال: أخبرنا مجاهد بن موسى، وابن خزيمة (١٤٨) قال: حدثنا عبد الله بن سعيد الأشج.\nأربعتهم - أبو بكر، وهناد، ومجاهد، وعبد الله - قالوا: حدثنا عبد الله بن إدريس، قال: حدثنا ابن عجلان. ثلاثتهم - هشام، وعبد العزيز، وابن عجلان - عن زيد بن أسلم، عن عطاء بن يسار، فذكره. الروايات مطولة ومختصرة.\nقال الترمذي: العمل على هذا عند أكثر أهل العلم.","vol":"7","page":167},{"text":"٥١٥٥ - (د) أنس بن مالك - ﵁ -: «أن رجلًا جاء إِلى النبيِّ - ﷺ- وقد توضأ، وترك على قَدَمه مثل موضع الظُّفر - فقال له رسول الله - ﷺ-: ارْجِعْ، فأحْسِنْ وُضوءَك» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٣) في الطهارة، باب تفريق الوضوء، وهو حديث صحيح لطرقه وشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٤٦) وأبو داود (١٧٣) وعبد الله بن أحمد (٣/١٤٦) قالوا: حدثنا هارون بن معروف. وأخرجه ابن ماجه (٦٦٥) قال: حدثنا حرملة بن يحيى. وابن خزيمة (١٦٤) قال: حدثنا محمد بن يحيى، قال: حدثنا أصبغ بن الفرج. وفي (١٦٤) أيضا قال: حدثنا أحمد بن عبد الرحمن بن وهب.\nأربعتهم - هارون، وحرملة، وأصبغ، وأحمد- عن عبد الله بن وهب، قال: حدثني جرير بن حازم، عن قتادة، فذكره.","vol":"7","page":167},{"text":"٥١٥٦ - (م د) جابر بن عبد الله - ﵄ -: قال: «أخْبرني عمر بن الخطاب: أن رجلًا توضأ، فترك موضع ظُفْر على قدمه، فأَبْصَره النبيُّ - ﷺ-، فقال: ارجع فأحْسِنْ وضوءَك، قال: فرجع فتوضأَ، ثم صلَّى» . أخرجه مسلم.\nوقال أبو داود، عقيب حديث أنس: وقد روي عن معقل بن عبيد الله الجزري عن أبي الزبير عن جابر عن عمر عن النبي - ﷺ- نحوه، قال: «ارجع فأحسن وضوءك» (١) .\n_________\n(١) رواه مسلم رقم (٢٤٣) في الطهارة، باب وجوب استيعاب جميع أجزاء محل الطهارة، ورواه أبو داود رقم (١٧٣) في الطهارة، باب تفريق الوضوء، تعليقًا على حديث أنس الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١) (١٣٤) قال: حدثنا موسى بن داود، قال: حدثنا ابن لهيعة. وفي (١/٢٣) (١٥٣) قال: حدثنا الحسن، قال: حدثنا ابن لهيعة. ومسلم (١/١٤٨) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن محمد بن أعين، قال: حدثنا معقل. وابن ماجه (٦٦٦) قال: حدثنا حرملة بن يحيى، قال: حدثنا ابن وهب (ح) وحدثنا ابن حميد، قال: حدثنا زيد بن الحباب، قالا: حدثنا ابن لهيعة.\nكلاهما - ابن لهيعة، ومعقل بن عبيد الله - عن أبي الزبير، عن جابر، فذكره.","vol":"7","page":167},{"text":"٥١٥٧ - (د) خالد بن معدان عن بعض أصحاب النبيِّ - ﷺ- «أن النبيَّ - ﷺ- رأى رجلًا يُصلِّي وفي ظهر قَدَمِه لُمْعة قدر الدرهم لم يُصِبها الماءُ، فأمره النبيُّ - ﷺ- أن يُعِيدَ الوضوءَ والصلاةَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٥) في الطهارة، باب تفريق الوضوء، وفي سنده بقية بن الوليد، وهو كثير التدليس عن الضعفاء، ولكن رواه أحمد في \" المسند \"، والحاكم في \" المستدرك \"، وقد صرح فيه عندهما بقية بالتحديث، فزالت شبهة تدليسه، فصح الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٤) قال: حدثنا إبراهيم بن أبي العباس. وأبو داود (١٧٥) قال: حدثنا حيوة بن شريج.\nكلاهما - إبراهيم بن أبي العباس، وحيوة - قالا:حدثنا بقية. قال: حدثنا بحير بن سعد، عن خالد بن معدان، فذكره.\nقلت: بقية يدلس تدليس التسوية.","vol":"7","page":168},{"text":"٥١٥٨ - (خ م د س) عبد الله بن عمرو بن العاص - ﵄ - قال: «تَخَلَّف عَنَّا النبيُّ - ﷺ- في سَفْرةٍ سافرناها، فأدْرَكَنا وقد أرْهَقَتْنَا الصلاةُ ونحن نتوضأُ، فجعلنا نمسح على أرجلنا، فنادى بأعلى صوته: وَيْل للأعقَابِ من النار - مرتين أو ثلاثًا -» . أخرجه البخاري، ومسلم.\nوللبخاري: «وقد أرْهَقَنا العصرُ» .\nوفي أخرى: «وقد حضرت صلاةُ العصر» .\nولمسلم قال: «رجعنا مع النبي - ﷺ- من مكةَ إِلى المدينةِ، حتى إِذا كُنَّا بماءٍ بالطريق تَعَجَّل قوم عند العصر، فتوضَّؤوا وهم عِجال، فانتهينا إليهم وأعقابُهم تَلُوحُ لم يَمسَّها الماءُ، فقال رسول الله - ﷺ-: ويل للأَعقابِ مِن النارِ، أَسْبِغُوا الوضوءَ» . ⦗١٦٩⦘\nوفي رواية أبي داود، والنسائي: «أن النبيَّ - ﷺ- رأى قومًا وأعقابُهم تَلُوح، فقال: ويل للأعقاب من النار، أسْبِغوا الوضوءَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَرْهَقَتنا) أرْهَقَه يُرْهِقُه، أي: أغشاه، ورَهِقَه الأمر يَرْهَقه: إذا غَشِيَه، أراد: أن الصلاة أدركنا وقتها وغَشِينا.\n(أَسْبِغُوا) إسباغ الوضوء: إتمامه، وإفاضة الماء على الأعضاء تامًا كاملًا، وزيادة على مقدار الواجب، وثوب سابغ، أي: واسع.\n_________\n(١) رواه البخاري ١ / ١٣٢ في العلم باب من رفع صوته بالعلم، وباب من أعاد الحديث ثلاثًا، وفي الوضوء، باب غسل الرجلين، ومسلم رقم (٢٤١) في الطهارة، باب وجوب غسل الرجلين بكمالهما، وأبو داود رقم (٩٧) في الطهارة، باب في إسباغ الوضوء، والنسائي ١ / ٧٨ في الطهارة، باب إيجاب غسل الرجلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٢١) (٧٠٦٥) وابن ماجه (٤٢٥) قال: حدثنا محمد بن يحيى.\nكلاهما - أحمد بن حنبل، ومحمد- قالا: حدثنا قتيبة بن سعيد، قال: حدثنا ابن لهيعة، عن حيي بن عبد الله المعافري، عن أبي عبد الرحمن الحبلي، فذكره.\nوعن أبي يحيى، عن عبد الله بن عمرو، قال: «رأى رسول الله -ﷺ- قوما» .\nأخرجه أحمد (٢/١٦٤) (٦٥٢٨) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٢/١٩٣) (٦٨٠٩) قال: حدثنا وكيع، قال: حدثنا سفيان. (ح) وعبد الرحمن، عن سفيان. وفي (٢/٢٠١) (٦٨٨٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٧١٢) قال: أخبرنا يزيد بن هارون، قال: حدثنا جعفر، هو ابن الحارث. ومسلم (١/١٤٧، ١٤٨) قال: حدثني زهير بن حرب، قال: حدثنا جرير (ح) وحدثنا إسحاق، قال: أخبرنا جرير (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن سفيان (ح) وحدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٩٧) قال: حدثنا مسدد، قال: حدثنا يحيى، عن سفيان. وابن ماجه (٤٥٠) قال: حدثنا أبو بكر ابن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، عن سفيان. والنسائي (١/٧٧) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان (ح) وأنبأنا عمرو بن علي، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (١/٨٩) وفي الكبرى (١٣٦) قال: أخبرنا قتيبة، قال: حدثنا جرير. وابن خزيمة (١٦١) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير.\nأربعتهم - سفيان، وشعبة، وجعفر بن الحارث، وجرير بن عبد الحميد - عن منصور، عن هلال بن يساف، عن أبي يحيى، فذكره.\nوعن يوسف بن ماهك، عن عبد الله بن عمرو، قال: «تخلف رسول الله -ﷺ- في سفر سافرناه ...» .\nأخرجه أحمد (٢/٢٢١) (٦٩٧٦) (٢/٢٢٦) (٧١٠٣) قال: حدثنا عفان: والبخاري (١/٢٣) قال: حدثنا أبو النعمان عارم بن الفضل. وفي (١/٣٥) قال: حدثنا مسدد. وفي (١/٥٢) قال: حدثنا موسى ومسلم (١/١٤٨) قال: حدثنا شيبان بن فروخ، وأبو كامل الجحدري. والنسائي في الكبرى تحفة الأشراف (٨٩٥٤) عن أبي داود الحراني، عن أبي الوليد. (ح) وعن معاوية بن صالح، عن عبد الرحمن بن المبارك، وابن خزيمة (١٦٦) قال: حدثنا الحسن بن محمد، قال: حدثنا عفان بن مسلم، وسعيد بن منصور.\nتسعتهم - عفان، وأبو النعمان، ومسدد، وموسى بن إسماعيل، وشيبان، وأبو كامل، وأبو الوليد، وعبد الرحمن بن المبارك، وسعيد بن منصور - عن أبي عوانة، عن أبي بشر، عن يوسف بن ماهك، فذكره.\n* أخرجه أحمد (٢/٢٠٥) (٦٩١١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أبي بشر، عن رجل من أهل مكة، عن عبد الله بن عمرو، عن النبي -ﷺ-.","vol":"7","page":168},{"text":"٥١٥٩ - (خ م ت س) أبو هريرة - ﵁ -: «أن النبي - ﷺ- رأى رجلًا لم يَغْسِلْ عَقِبَه، فقال: ويل للأعقاب من النارِ» .\nوفي أخرى: «أنه رأى قومًا يتوضؤون من المَطْهَرَةِ، فقال: أسبغوا الوضوء، فإني سمعت أبا القاسم - ﷺ- قال: ويل لِلْعَرَاقِيبِ من النار» . أخرجه البخاري، ومسلم.\nوعند الترمذي، ومسلم: أن النبيَّ - ﷺ- قال: «ويل للأعقاب من النار» .\nقال الترمذي: وقد روي عن النبي - ﷺ- أنه قال: «ويل للأعقاب وبُطُون ⦗١٧٠⦘ الأقدام من النار» . وأخرج النسائي الثانية (١) .\n_________\n(١) رواه البخاري ١ / ٢٣٣ في الوضوء، باب غسل الأعقاب، ومسلم رقم (٢٤٢) في الطهارة، باب وجوب غسل الرجلين بكمالهما، والترمذي رقم (٤١) في الطهارة، باب ويل للأعقاب من النار، والنسائي ١ / ٧٧ في الطهارة، باب إيجاب غسل الرجلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن محمد بن زياد، قال: سمعت أبا هريرة، وكان يمر بنا والناس يتوضئون من المطهرة. أخرجه أحمد (٢/٢٢٨) قال: حدثنا هشيم، عن شعيب. وفي (٢/٢٨٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٢/٤٠٦، ٤٠٧) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (٢/٤٠٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/٤٣٠) قال: حدثنا يحيى، عن شعبة. (ح) وحجاج، قال: حدثنا شعبة. وفي (٢/٤٦٧) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا حماد بن سلمة. وفي (٢/٤٧١) قال: حدثنا وكيع، قال: حدثنا شعبة. وفي (٢/٤٨٢) قال: حدثنا وكيع، عن حماد. وفي (٢/٤٩٨) قال: حدثنا حجاج، قال: حدثنا شعبة والدارمي (٧١٣) قال: أخبرنا هاشم بن القاسم، قال: حدثنا شعبة. والبخاري (١/٥٣) قال: حدثنا آدم ابن أبي إياس، قال: حدثنا شعبة. ومسلم (١/١٤٨) قال: حدثنا عبد الرحمن بن سلام الجمحي، قال: حدثنا الربيع، يعني ابن مسلم. (ح) وحدثنا قتيبة وأبو بكر بن أبي شيبة وأبو كريب، قالوا: حدثنا وكيع، عن شعبة. والنسائي (١/٧٧) وفي الكبرى (١١٣) قال: أخبرنا قتيبة، قال: حدثنا يزيد بن زريع، عن شعبة (ح) وأنبأنا مؤمل بن هشام، قال: حدثنا إسماعيل، عن شعبة.\nخمستهم - شعيب، ومعمر، وحماد بن سلمة، وشعبة، والربيع - عن محمد بن زياد، فذكره.\nوعن أبي صالح، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «ويل للأعقاب من النار» .\nأخرجه أحمد (٢/٢٨٢) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢/٣٨٩) قال: حدثنا عفان، قال: حدثنا وهيب. ومسلم (١/١٤٨) قال: حدثني زهير بن حرب، قال: حدثنا جرير. وابن ماجه (٤٥٣) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا عبد العزيز بن المختار. والترمذي (٤١) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد. وابن خزيمة (١٦٢) قال: حدثنا أحمد بن عبدة، قال: حدثنا عبد العزيز الدراوردي. (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير.\nخمستهم - معمر، ووهيب بن خالد، وجرير بن عبد الحميد، وعبد العزيز بن المختار، وعبد العزيز بن محمد الدراوردي - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"7","page":169},{"text":"٥١٦٠ - (م ط) قال أبو عبد الله سالم بن عبد الله - مولى شداد بن الهاد -: «دخلتُ على عائشةَ زوجِ النبي - ﷺ-، يوم تُوفي سعد بن أبي وقَّاص، فدخل عبد الرحمن بن أبي بكر فتوضأ عندها، فقالت: يا عبد الرحمن، أسْبِغ الوضوءَ، فإني سمعتُ رسول الله - ﷺ- يقول: ويل للأعقاب من النار» . أخرجه مسلم، والموطأ (١) .\n_________\n(١) رواه مسلم رقم (٢٤٠) في الطهارة، باب وجوب غسل الرجلين بكمالهما، والموطأ ١ / ١٩ و٢٠ في الطهارة، باب العمل في الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨١) قال: حدثنا هاشم. قال: حدثنا أبو معاوية يعني شيبان، عن يحيى. وفي (٦/٨٤) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي (ح) وحدثني بهلول بن حكيم، عن الأوزاعي. قال: حدثني يحيى بن أبي كثير. وفي (٦/٩٩) قال: حدثنا حسن. قال: حدثنا شيبان، عن يحيى. وفي (٦/١١٢) قال: حدثنا حسين. قال: أخبرنا ابن أبي ذئب، عن عمران بن بشير.\nوفي (٦/٢٥٨) قال: حدثنا هاشم، عن ابن أبي ذئب، عن عمران بن بشير. ومسلم (١/١٤٧) قال: حدثنا هارون بن سعيد الأيلي وأبو الطاهر وأحمد بن عيسى. قالوا: أخبرنا عبد الله بن وهب، عن مخرمة ابن بكير، عن أبيه (ح) وحدثني حرملة بن يحيى. قال: حدثنا ابن وهب. قال: أخبرني حيوة. قال: أخبرني محمد بن عبد الرحمن. (ح) وحدثني محمد بن حاتم وأبو معن الرقاشي. قالا: حدثنا عمر بن يونس. قال: حدثنا عكرمة بن عمار. قال: حدثني يحيى بن أبي كثير. قال: حدثني. أو حدثنا أبو سلمة بن عبد الرحمن. (ح) وحدثني سلمة بن شبيب. قال: حدثنا الحسن بن أعين. قال: حدثنا فليح. قال: حدثني نعيم بن عبد الله.\nستتهم - يحيى بن أبي كثير، وعمران بن بشير، وبكير، ومحمد بن عبد الرحمن، وأبو سلمة، ونعيم - عن سالم مولى شداد، فذكره.\n* في رواية أبي معاوية، عن يحيى سالم مولى دوس. وفي رواية الأوزاعي، عن يحيى. سالم الدوسي. وفي رواية عمران بن بشير: سالم سبلان. وفي رواية بكير: سالم مولى شداد. وفي رواية محمد بن عبد الرحمن: أبو عبد الله مولى شداد. وفي رواية أبي سلمة سالم مولى المهري. وفي رواية نعيم: سالم مولى شداد بن الهاد.\nوعن عروة، عن عائشة. قالت: قال رسول الله -ﷺ-: «ويل للأعقاب من النار» .\nأخرجه أبو الحسن القطان راوي السنن عن ابن ماجه وأورده في سنن ابن ماجه (٤٥١) قال أبو الحسن: حدثنا أبو حاتم. قال: حدثنا عبد المؤمن بن علي. قال: حدثنا عبد السلام بن حرب، عن هشام بن عروة، عن أبيه، فذكره.\nقلت: الموطأ في الطهارة باب العمل في الوضوء.","vol":"7","page":170},{"text":"٥١٦١ - (ط) جابر بن عبد الله - ﵄ -: «سئل عن المسح على العمامة؟ فقال: لا، حتى تمسح الشَّعرَ بالماء» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٥ بلاغًا في الطهارة، باب ما جاء في المسح بالرأس والأذنين، وإسناده منقطع، وفي الباب أحاديث في المسح على العمامة، وقد أجاز المسح عليها أحمد والأوزاعي وإسحاق بن راهويه وأبو ثور وداود وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: ذكره مالك بلاغا (٦٧) قال: إنه بلغه.","vol":"7","page":170},{"text":"٥١٦٢ - (د) ثوبان - ﵁ - قال: «بعث رسول الله - ﷺ- سَرِيَّة، فأصابهم البَردُ، فلما قَدِمُوا على رسول الله - ﷺ- أمرهم أن يَمْسَحوا على العَصائِب والتَّسَاخِين» . أخرجه أبو داود (١) . ⦗١٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التَّساخين) التساخين: الخِفَاف، لا واحد لها، وقيل: واحدها: تَسْخَان، وتَسْخين، قال حمزة الأصفهاني في كتاب «الموازنة»: وأما التَّسخان، فتعريب تَشْكَن، وهو اسم غطاء من أغطية الرأس، كان العلماء والموابِذَة يأخذونه على رؤوسهم خاصة دون غيرهم [قال] وجاء في الحديث ذكر لبس العمائم والتساخين، فقال من تعاطى تفسيره: هو الخف حيث لم يعرف فارسيته، والله أعلم.\n(والعصائب) أراد بالعصائب: العمائم، لأن الرأس يعصب بها.\n_________\n(١) رقم (١٤٦) في الطهارة، باب المسح على العمامة، وإسناده منقطع، ولكن للحديث شواهد بمعناه يرتقي بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه أحمد (٥/٢٧٧) وأبو داود (١٤٦) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا يحيى بن سعيد، عن ثور، عن راشد بن سعد، فذكره.","vol":"7","page":170},{"text":"٥١٦٣ - (د) أنس بن مالك - ﵁ - قال: «رأيتُ رسول الله - ﷺ- يتوضأ، وعليه عمامة قِطْرِيَّة، فأدخل يده من تحت العمامة فمسح مقدَّم رأسه، ولم يَنْقُض العمامة» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِطْرِيَّة) ثوب قِطْرِي، وبُرْد قِطْرِي، وهو ثوب أحمر له أعلام فيه بعض الخشونة، وقيل: البرود القطرية: حُلَلٌ جياد تُحمل من قِبَلِ البحرين، قال الأزهري: وفي البحرين قرية يقال لها: قطر.\n_________\n(١) رقم (١٤٧) في الطهارة، باب المسح على العمامة، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (١٤٧) قال: ثنا أحمد بن صالح، ثنا ابن وهب، حدثني معاوية بن صالح، عن عبد العزيز بن مسلم، عن أبي معقل فذكره.\nقلت: قال الحافظ: أبو معقل، عن أنس، في المسح على العمامة، مجهول، من الخامسة، ورمز له بـ: د، ق.","vol":"7","page":171},{"text":"٥١٦٤ - (خ د ت س) عبد الله بن عباس - ﵄ -: «أن النبيَّ - ﷺ- توضأ مرة مرة» . أخرجه البخاري، والترمذي.\nوعند أبي داود، والنسائي: «ألا أُخبركم بوضوء رسول الله - ﷺ-؟ فتوضأ مرة، مرة» (١) .\n_________\n(١) رواه البخاري ١ / ٢٢٦ في الوضوء، باب الوضوء مرة مرة، وأبو داود رقم (١٣٨) في الطهارة، باب الوضوء مرة مرة، والترمذي رقم (٤١) في الطهارة، باب ما جاء في الوضوء مرة مرة، والنسائي ١ / ٦٢ في الطهارة، باب الوضوء مرة مرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه، راجع الحديث (٥١٤٨) .","vol":"7","page":172},{"text":"٥١٦٥ - (ت د) أبو هريرة - ﵁ -: «أن النبيَّ - ﷺ- توضأ مرتين، مرتين» . أخرجه الترمذي، وأبو داود.\nوقال الترمذي: «وقد روي عن أبي هريرة أن النبيَّ - ﷺ- توضأ ثلاثًا» (١) .\n_________\n(١) رواه أبو داود رقم (١٣٦) في الطهارة، باب الوضوء مرتين، والترمذي رقم (٤٣) في الطهارة، باب ما جاء في الوضوء مرتين، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٨٨) (٣٦٤) وأبو داود (١٣٦) قال: حدثنا محمد بن العلاء. والترمذي (٤٣) قال: حدثنا أبو كريب ومحمد بن رافع.\nثلاثتهم - أحمد بن حنبل، ومحمد بن العلاء أبو كريب، ومحمد بن رافع - عن زيد بن الحباب، قال: حدثنا عبد الرحمن بن ثوبان، قال: حدثنا عبد الله بن الفضل الهاشمي، عن عبد الرحمن بن هرمز الأعرج، فذكره.","vol":"7","page":172},{"text":"٥١٦٦ - (ت) ثابت بن أبي صفية قال: قلتُ لأبي جعفر - وهو محمد الباقر- حدَّثك جابر «أن النبي - ﷺ- توضأ مرة مرة، ومرتين ومرتين، وثلاثا وثلاثًا؟ قال: نعم» .\nوفي رواية: قلت لأبي جعفر: حدثك جابر «أن النبيَّ - ﷺ- توضأ مرة مرة؟ قال: نعم» . أخرجه الترمذي، وقال: هذا أصح من الرواية الأولى (١) .\n_________\n(١) رواه الترمذي رقم (٤٥) و(٤٦) في الطهارة، باب ما جاء في الوضوء مرة ومرتين وثلاثًا، وثابت بن أبي صفية، وهو أبو حمزة الثمالي، ضعيف، ولكن في الباب أحاديث يتقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجه (٤١٠) قال: حدثنا عبد الله بن عامر بن زرارة، قال: حدثنا شريك بن عبد الله النخعي. والترمذي (٤٥) قال: حدثنا إسماعيل بن موسى الفزاري، قال: حدثنا شريك. وفي (٤٦) قال: حدثنا هناد، وقتيبة، قالا: حدثنا وكيع.\nكلاهما - شريك، ووكيع - عن ثابت بن أبي صفية قال: سألت أبا جعفر، فذكره.\nقلت: ثابت بن أبي صفية هو أبو حمزة الثمالي، ضعفوه.","vol":"7","page":172},{"text":"٥١٦٧ - (ت) علي بن أبي طالب - ﵁ -: «أن النبيَّ - ﷺ- توضأ ثلاثًا وثلاثًا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٤) في الطهارة، باب ما جاء في الوضوء ثلاثًا ثلاثًا، وهو حديث صحيح، وقال الترمذي: حديث علي أحسن شيء في هذا الباب وأصح، لأنه قد روي من غير وجه عن علي رضوان الله عليه، وقال الترمذي: وفي الباب عن عثمان، وعائشة، والربيع، وابن عمر، وأبي أمامة، وأبي رافع، وعبد الله بن عمرو، ومعاوية، وأبي هريرة، وجابر، وعبد الله بن زيد، وأبي بن كعب، وقال الترمذي: والعمل على هذا عند عامة أهل العلم أن الوضوء يجزئ مرة مرة، ومرتين أفضل، وأفضله ثلاث، وليس بعده شيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه قريبا.\nقال أبو عيسى الترمذي: حديث علي أحسن شيء في هذا الباب وأصح لأنه قد روي من غير وجه عن علي. وقال: والعمل على هذا عند عامة أهل العلم أن الوضوء يجزئ مرة مرة، ومرتين أفضل، وأفضله ثلاث، وليس بعده شيء.","vol":"7","page":173},{"text":"٥١٦٨ - (س) عبد الله بن حَنطبْ: «أن ابن عمر توضأ ثلاثًا ثلاثًا. يُسنِدُ ذلك إِلى النبيﷺ-» أخرجه النسائي (١) .\n_________\n(١) ١ / ٦٢ و٦٣ في الطهارة، باب الوضوء ثلاثًا ثلاثًا، وفي سنده المطلب بن عبد الله بن بن حنطب المخزومي، وهو صدوق كثير التدليس والارسال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٧٢) (٣٥٢٦) (٢/٢٨) (٤٨١٨) قال: حدثنا روح. وفي (٢/٣٨) (٤٩٦٦) قال: حدثنا الوليد يعني ابن مسلم.\nكلاهما - روح، والوليد قالا: حدثنا الأوزاعي، قال: حدثني المطلب بن عبد الله بن حنطب، فذكره.\n* أخرجه أحمد (١/٢١٩) (١٨٨٩) قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي، قال: حدثني المطلب بن عبد الله بن حنطب، أن ابن عباس كان يتوضأ مرة مرة، ويسند ذاك إلى رسول الله -ﷺ-.\n* وأخرجه أحمد (٢/١٣٢) (٦١٥٨) قال: حدثنا أبو المغيرة. وأخرجه أحمد (٢/٨) (٤٥٣٤) قال: حدثنا الوليد. وفي (٢/١٣٢) (٦١٥٨) وابن ماجه (٤١٤) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم. والنسائي (١/٦٢) وفي الكبرى (٨٨) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك.\nثلاثتهم - أبو المغيرة، والوليد، وعبد الله بن المبارك - عن الأوزاعي، عن المطلب بن عبد الله بن حنطب، عن ابن عمر، أنه توضأ ثلاثا ثلاثا، ورفع ذلك إلى النبي -ﷺ-.\nقلت: المطلب بن عبد الله بن حنطب المخزومي وهو كثير الإرسال والتدليس.","vol":"7","page":173},{"text":"٥١٦٩ - (س) أوس بن أبي أوس - ﵁ -: قال: «رأيتُ رسول الله - ﷺ- اسْتَوكَفَ ثلاثًا» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اسْتَوكَفَ يده ثلاثًا) أي: غسلها ثلاثًا، وهو استفعل، من وكَف البيت: إذا قطر كأنه أخذ ثلاث دُفَع من الماء، وقيل: أراد به: بالغ في غسل اليد حتى وكَفَ منها الماء، أي: قَطَر.\n_________\n(١) ١ / ٦٤ في الطهارة، باب كم تغسل اليدان، ورواه أيضًا أحمد في \" المسند \" ٤ / ٩ و١٠، والدارمي ١ / ١٧٦، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٨) قال: حدثنا يحيى بن سعيد. وفي (٤/٨، ٩) قال: حدثنا وكيع. وفي (٤/٩) قال: حدثنا بهز، وفي (٤/٩، ١٠) قال: حدثنا محمد بن جعفر. وفي (٤/٩) قال: حدثنا يزيد ابن هارون. وفي (٤/١٠) قال: حدثنا عفان. وفي (٤/١٠) قال: حدثنا علي بن حفص، وحسين بن محمد. والدارمي (٦٩٨) قال: أخبرنا هاشم بن القاسم. وابن ماجه (١٠٣٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر، والنسائي (١/٦٤) قال: أخبرنا حميد بن مسعدة، عن سفيان ابن حبيب.\nعشرتهم - يحيى، ووكيع، وبهز، وابن جعفر، ويزيد، وعفان، وعلي بن حفص، وحسين، وهاشم، وسفيان - عن شعبة، عن النعمان بن سالم:\n* في رواية يحيى بن سعيد، ووكيع، وابن جعفر، ويزيد، قالوا: عن شعبة عن النعمان بن سالم، عن ابن أبي أوس، عن جده.\n* وفي رواية بهز، قال: حدثنا شعبة، عن النعمان بن سالم، عن رجل جده أوس بن أبي أوس.\n* وفي رواية عفان، قال: حدثنا شعبة، قال: حدثنا النعمان بن سالم، قال: سمعت فلانا أوس جده.\n* وفي رواية هاشم، قال: حدثنا شعبة، قال: أخبرني النعمان بن سالم، قال: سمعت ابن عمرو بن أوس، عن جده.\n* وفي رواية علي بن حفص، وحسين بن محمد قالا: حدثنا شعبة، عن النعمان بن سالم، قال: سمعت عمرو بن أوس، يحدث عن جده.\n* وفي رواية سفيان بن حبيب، قال: عن شعبة، عن النعمان بن سالم، عن ابن أوس بن أبي أوس، عن جده.\n* رواية وكيع عند أحمد (٤/٨) هي التي جمعت بين استوكف، وصلى في نعليه.\n* رواية يحيى بن سعيد، وبهز، ووكيع، وابن جعفر، وعفان، مختصرة على الصلاة في النعلين.\n* رواية ابن جعفر، ويزيد بن هارون، وعلي بن حفص، وحسين، وهاشم، وسفيان بن حبيب، مختصرة على استوكف.\nقلت: صحح ابن حجر صحبة أوس بن حذيفة، ولم اهتد لابن أبي أوس، قال الحافظ يقال اسمه عبد الرحمن ويقال: هو ابن عمرو بن أوس! ! !","vol":"7","page":173},{"text":"٥١٧٠ - () عبد الله بن زيد - ﵁ - «أن رسول الله - ﷺ- توضأ مرتين مرتين، وقال: هو نور على نور» . أخرجه ... (١) .\n_________\n(١) هكذا في الأصل بياض بعد قوله: أخرجه، وقد سقط هذا الحديث من المطبوع، وذكره صاحب \" المشكاة \" وقال: رواه رزين. أقول: والحديث دون زيادة قوله: \" نور على نور \" في الصحيح، ولم أر هذه الزيادة بهذا اللفظ ويروى \" الوضوء على الوضوء نور على نور \" قال المنذري في \" الترغيب والترهيب \": لا يحضرني له أصل من حديث النبي ﷺ ولعله من كلام بعض السلف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، قال الحافظ زكي الدين المنذري: لا يحضرني له أصل من حديث النبي -ﷺ- ولعله من كلام بعض السلف. «الترغيب والترهيب» (١/١٣٤) ط/دار الحديث بتحقيقي.","vol":"7","page":174},{"text":"٥١٧١ - () عثمان - ﵁ - (١) «أن رسول الله - ﷺ- توضأ ثلاثًا ثلاثًا، وقال: هذا وُضوئي وَوُضُوء الأنبياءَ قبلي، ووضوء إِبراهيم» . أخرجه ... (٢) .\n_________\n(١) كذا في الأصل: عثمان وفي المطبوع: عبد الله بن زيد، وهو خطأ، والصحيح ما أثبتناه.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه: وفي المطبوع: أخرجه النسائي، ولم نجده فيه وذكره صاحب \" المشكاة \" وقال: رواه رزين، وضعفه النووي في \" شرح مسلم \". أقول: وفي الصحيحين أن عثمان بن عفان ﵁ توضأ ثلاثًا ثلاثًا ثم قال: رأيت رسول الله ﷺ يتوضأ نحو وضوئي هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين العبدري، لم أهتد له.","vol":"7","page":174},{"text":"<span data-type=\"title\" id=toc-1074>الفرع الثاني: في سنن الوضوء</span>\nقد تقدم في الفرع الأول من سنن الوضوء ما دخل في جملة الأحاديث المذكورة فيه، مما لم يمكن إفراده منها، لاشتمالها عليه، ونذكر في هذا الفرع ما انفرد من الأحاديث بالسنن، وهي تسع.\nالأولى: السواك\n٥١٧٢ - (خ م ط د ت س) أبو هريرة - ﵁ - قال: قال ⦗١٧٥⦘ رسول الله - ﷺ-: «لولا أن أَشُقَّ على أُمَّتي لأمَرْتُهُم بالسواك - وفي أخرى: لولا أن أشُق على أمتي، أو على الناس - لأمرتهم بالسواك مع كل صلاة» . أخرجه البخاري.\nوعند مسلم: «لولا أن أشُق على المؤمنين - وفي رواية: على أمتي - لأمرتهم بالسواك عند كل صلاة» .\nوفي رواية الموطأ مثل الأولى، وقال في أخرى عن أبي هريرة أنه قال: «لولا أن يَشُقَّ على أمته لأمرهم بالسواك مع كل وضوء» .\nوفي رواية أبي داود: «لولا أن أشق على المؤمنين لأمرتهم بتَأخِير العشاء، وبالسِّواكِ عند كل صلاة» .\nوفي رواية الترمذي مثل رواية مسلم الآخرة، وفي رواية النسائي مثله (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَشُقَّ) الأمر الشَّاق: الشديد الصعب على مباشِرِه.\n_________\n(١) رواه البخاري ٢ / ٣١١ و٣١٢ في الجمعة، باب السواك يوم الجمعة، وفي التمني، باب ما يجوز من اللو، ومسلم رقم (٢٥٢) في الطهارة، باب السواك، والموطأ ١ / ٦٦ في الطهارة، باب ما جاء في السواك، وأبو داود رقم (٤٦) في الطهارة، باب السواك، والترمذي رقم (٢٢) في الطهارة، باب ما جاء في السواك، والنسائي ١ / ١٢ في الطهارة، باب الرخصة في السواك بالعشي للصائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عبد الرحمن الأعرج، عن أبي هريرة، أن رسول الله -ﷺ- قال: -إن كان قاله - «لولا أن أشق على أمتي لأمرتهم بالسواك مع الوضوء.» وقال أبو هريرة: لقد كنت أستن قبل أن أنام، وبعد ما أستيقظ، وقبل ما آكل، وبعد ما آكل، حين سمعت رسول الله -ﷺ- يقول ما قال.\nأخرجه أحمد (٢/٤٠٠) قال: حدثنا أبو العلاء الحسن بن سوار. قال: حدثنا ليث، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن عبد الرحمن الأعرج، فذكره.\nعن سعيد بن أبي سعيد المقبري، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «لولا أن أشق على أمتي، لأمرتهم بالسواك عند كل صلاة.» .\nوفي رواية: «لأمرتهم بالسواك مع الوضوء.» .\nأخرجه أحمد (٢/٢٥٠، ٤٣٣) قال: حدثنا يحيى. قال: أخبرنا عبيد الله. وفي (٢/٢٨٧) قال: قال، يعني عبيدة: حدثنا عبيد الله. وفي (٢/٤٣٣) قال: حدثنا ابن نمير. قال: أخبرنا عبيد الله. وابن ماجه (٢٨٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة وعبد الله بن نمير، عن عبيد الله بن عمر، وعبد الله بن أحمد (١/٨٠) قال: حدثني عقبة بن مكرم الكوفي. قال: حدثنا يونس بن بكير. قال: حدثنا محمد بن إسحاق. والنسائي في الكبرى تحفة الأشراف (٩/١٢٩٨٢) عن إبراهيم بن يعقوب، عن أبي النعمان، عن حماد بن زيد، عن عبد الرحمن السراج. وفي (٩/١٢٩٨٩) عن إسماعيل بن مسعود عن خالد بن الحارث (ح) وعن سويد بن نصر، عن عبد الله بن المبارك (ح) وعن مجاهد بن موسى، عن يحيى بن سعيد (ح) وعن محمد بن عبد الله بن بزيع، عن عبد الوهاب الثقفي، عن هشام بن حسان (ح) وعن إبراهيم بن يعقوب، عن أبي النعمان، عن حماد بن زيد.\nخمستهم - خالد، وابن المبارك، ويحيى، وهشام، وحماد - عن عبيد الله بن عمر.\nثلاثتهم - عبيد الله بن عمر، ومحمد بن إسحاق، وعبد الرحمن السراج - عن سعيد بن أبي سعيد المقبري، فذكره.\n* أخرجه النسائي في الكبرى تحفة الأشراف (١٠/١٤٣٠٨) عن عمرو بن عثمان، عن بقية، عن عبيد الله بن عمر. وفي (١٠/١٤٣٣٢) عن قتيبة بن سعيد، عن الليث، عن أبي معشر.\nكلاهما - عبيد الله، وأبو معشر عن سعيد بن أبي سعيد المقبري، عن أبيه، عن أبي هريرة، نحوه زاد فيه: عن أبيه.\nوعن حميد بن عبد الرحمن، عن أبي هريرة. قال: قال رسول الله -ﷺ-: «لولا أن أشق على أمتي لأمرتهم بالسواك مع الوضوء.»\nأخرجه أحمد (٢/٤٦٠) قال: قرأت على عبد الرحمن. وفي (٢/٥١٧) قال: حدثنا روح والنسائي في الكبرى الورقة (٤١-أ) قال: أخبرنا محمد بن يحيى. قال: حدثنا بشر بن عمر. وابن خزيمة (١٤٠) قال: حدثنا علي بن معبد. قال: حدثنا روح بن عبادة.\nثلاثتهم - عبد الرحمن بن مهدي، وروح، وبشر بن عمر - عن مالك بن أنس، عن ابن شهاب، عن حميد بن عبد الرحمن، فذكره.\n* أخرجه النسائي في الكبرى الورقة (٤١-أ) قال: أخبرنا قتيبة بن سعيد، (ح) وأخبرنا محمد بن سلمة. قال: أخبرنا ابن القاسم. كلاهما - قتيبة، وابن القاسم - عن مالك، عن ابن شهاب، عن حميد بن عبد الرحمن، عن أبي هريرة، أنه كان يقول لولا أن يشق على أمته فذكر نحوه موقوفا.\nعن أبي سلمة، عن أبي هريرة، قال: قال: رسول الله -ﷺ-: «لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة.»\nأخرجه أحمد (٢/٢٥٨) قال: حدثنا أبو عبيدة الحداد، كوفي ثقة. وفي (٢/٢٨٧) قال: حدثنا عبيدة. وفي (٢/٣٩٩) قال: حدثنا معاوية، قال: حدثنا زائدة. وفي (٢/٣٩٩) قال: حدثنا عبدة، وهو ابن سليمان. وفي (٢/٤٢٩) قال: حدثنا يحيى والترمذي (٢٢) قال: حدثنا أبو كريب. قال: حدثنا عبدة بن سليمان. والنسائي في الكبرى (١١/١٥٠٠٦) عن علي بن حجر، عن أسباط بن محمد.\nستتهم - أبو عبيدة وعبيدة بن حميد، وزائدة، وعبدة، ويحيى، وأسباط - عن محمد بن عمرو، عن أبي سلمة، فذكره.\n* في رواية أبي عبيدة زاد: «ولأخرت عشاء الآخرة إلى ثلث الليل» .","vol":"7","page":174},{"text":"٥١٧٣ - (د ت) زيد بن خالد الجهني - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «لولا أن أشُق على أمتي لأمرتهم بالسواك عند كل ⦗١٧٦⦘ صلاة، قال أبو سلمة: هو ابن عبد الرحمن -: فرأيتُ زيدًا يجلس في المسجد، وإنَّ السواك من أُذُنِه موضع القَلَم من أُذن الكاتب، فكلَّما قام إلى الصلاة اسْتاكَ» أخرجه أبو داود.\nوفي رواية الترمذي: «لولا أن أشق على أمتي لأمرتهم بالسواك عند كل صلاة، ولأخَّرتُ صلاة العشاء إلى ثلث الليل، قال: فكان زيد بن خالد يشهد الصلوات في المسجد، وسواكه على أُذُنِه موضع القلم من أُذن الكاتب، لا يقوم إلى الصلاة إلا اسْتَنَّ ثم ردَّه إلى موضعه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استَنَّ) اسْتَنَّ بالسِّوَاك: إذا تَسَوَّك به.\n_________\n(١) رواه أبو داود رقم (٤٧) في الطهارة، باب السواك، والترمذي رقم (٢٣) في الطهارة، باب ما جاء في السواك، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/١١٤) قال: حدثنا يعلى، ومحمد ابنا عبيد. وفي (٤/١١٦) قال: حدثنا محمد بن فضيل. وفي (٥/١٩٣) قال: حدثنا علي بن ثابت. وأبو داود (٤٧) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا عيسى بن يونس. والترمذي (٢٣) قال: حدثنا هناد، قال: حدثنا عبدة بن سليمان. والنسائي في الكبرى تحفة الأشراف (٣٧٦٦) عن عمرو بن هشام، عن محمد بن سلمة.\nسبعتهم - يعلى، ومحمد بن عبيد، وابن فضيل، وعلي، وعيسى، وعبدة، ومحمد بن سلمة- عن محمد بن إسحاق، عن محمد بن إبراهيم بن الحارث التيمي.\n٢- وأخرجه أحمد (٤/١١٦) قال: حدثنا عبد الصمد، قال: حدثنا حرب يعني ابن شداد، عن يحيى.\nكلاهما - محمد، ويحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن فذكره.","vol":"7","page":175},{"text":"٥١٧٤ - (خ م د س) حذيفة بن اليمان - ﵁ - قال: «كان النبيُّ - ﷺ- إذا قام من الليل يَشُوصُ فَاهُ بالسواك» .\nأخرجه البخاري ومسلم وأبو داود والنسائي.\nوفي أخرى لمسلم «أنه كان إذا قام ليَتَهَجَّدَ» .\nوفي رواية النسائي قال: «كنا نُؤمر بالسواك إذا قمنا من الليل: أن نَشُوصَ أفْوَاهنا بالسواك» (١) . ⦗١٧٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَشُوص) شَاص فاه بالسِّواك يَشُوصه شَوْصًا: إذا اسْتاك به.\n(يتهجَّد) التَّهَجُد: القيام في الليل، من الهُجُود، وهو السَّهَر، وهو النوم أيضًا.\n_________\n(١) رواه البخاري ٢ / ٢١٢ في الجمعة، باب السواك يوم الجمعة، وفي الوضوء، باب السواك، وفي ⦗١٧٧⦘ التهجد، باب طول القيام في صلاة الليل، ومسلم رقم (٢٥٤) في الطهارة، باب السواك، وأبو داود رقم (٥٥) في الطهارة، باب السواك لمن قام من الليل، والنسائي ١ / ٨ في الطهارة، باب السواك إذا قام من الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٤٤١) وأحمد (٥/٣٨٢) قالا: حدثنا سفيان بن عيينة. وفي (٥/٤٠٧) قال أحمد: حدثنا عبيدة بن حميد. والبخاري (١/٧٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. ومسلم (١/١٥٢) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير. والنسائي (١/٨) قال: أخبرنا إسحاق بن إبراهيم، وقتيبة بن سعيد، عن جرير، وابن خزيمة (١٣٦) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان يعني ابن عيينة. ثلاثتهم - سفيان، وعبيدة، وجرير - عن منصور.\n٢- وأخرجه أحمد (٥/٤٠٢) قال: حدثنا وكيع. والبخاري (٢/٥) وأبو داود (٥٥) قالا: البخاري، وأبو داود: حدثنا محمد بن كثير. وابن ماجه (٢٨٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. وابن خزيمة (١٣٦) قال: حدثنا يوسف بن موسى، قال: حدثنا وكيع.\nكلاهما - وكيع، ومحمد - قالا: حدثنا سفيان، عن منصور، وحصين.\n٣- وأخرجه أحمد (٥/٤٠٢) ومسلم (١/١٥٢) قال: حدثنا محمد بن المثنى، وابن بشار، والنسائي (٣/٢١٢) قال: أخبرنا عمرو بن علي، ومحمد بن المثنى. وفي الكبرى (١٢٣٠) قال: أخبرنا عمرو بن علي. وابن خزيمة (١٣٦) قال: حدثنا أبو موسى.\nأربعتهم - أحمد، وابن المثنى، وابن بشار، وعمرو - عن عبد الرحمن، قال: حدثنا سفيان، عن منصور، وحصين، والأعمش.\n٤- وأخرجه أحمد (٥/٣٩٠) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (٥/٤٠٧) قال: حدثنا محمد بن جعفر، قال: حدثني شعبة. والدارمي (٦٩١) قال: أخبرنا سعيد بن الربيع. قال: حدثنا شعبة. والبخاري (٢/٦٤) قال: حدثنا حفص بن عمر، قال: حدثنا خالد بن عبد الله. ومسلم (١/١٥٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا هشيم. والنسائي (٣/٢١٢) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة. وابن خزيمة (١٣٦، ١١٤٩) قال: حدثنا أبو حصين بن أحمد بن يونس، قال: حدثنا عبثر. يعني ابن القاسم (ح) وحدثنا علي بن المنذر، وهارون ابن إسحاق، قالا: حدثنا ابن فضيل. وفي (١٣٦) قال: حدثنا بندار، قال: حدثنا ابن أبي عدي، عن شعبة.\nستتهم - زائدة، وشعبة، وخالد، وهشيم، وعبثر، وابن فضيل - عن حصين.\n٥- وأخرجه أحمد (٥/٣٩٧) ومسلم (١/١٥٢) قال: حدثنا ابن نمير. وابن ماجه (٢٨٦) قال: حدثنا محمد بن عبد الله بن نمير.\nكلاهما - أحمد، ومحمد بن عبد الله بن نمير- قالا: حدثنا أبو معاوية، وعبد الله بن نمير، قالا: حدثنا الأعمش.\nثلاثتهم - منصور، وحصين، والأعمش - عن أبي وائل، فذكره.\nوعن شقيق، عن حذيفة، قال: «كنا نؤمر بالسواك إذا قمنا من الليل» .\nأخرجه النسائي (٣/٢١٢) قال: أخبرنا عبيد الله بن سعيد، عن إسحاق بن سليمان، عن أبي سنان، عن أبي حصين، عن شقيق، فذكره.\n* قال النسائي عقب السند السابق: أخبرنا أحمد بن سليمان، قال: حدثنا عبيد الله، قال: أنبأنا إسرائيل، عن أبي حصين، عن شقيق، قال: كنا نؤمر إذا قمنا من الليل أن نشوص أفواهنا بالسواك. ليس فيه حذيفة، وبالمقارنة مع تحفة الأشراف (٣٣٣٦) وجدنا أن المزي جعله والذي سبقه عن حذيفة. والله أعلم.","vol":"7","page":176},{"text":"٥١٧٥ - (م د س) عائشة - ﵂ - قالت: «كان رسول الله - ﷺ- يُوضَع له وَضُوؤه وسواكه، فإذا قام من الليل تَخلَّى، ثم استاك» .\nوفي رواية «أن النبيَّ - ﷺ- كان لا يَرْقُد من ليل ولا نهار فيَسْتَيقظ إلا تسوَّك قبل أن يتوضأ» . أخرجه أبو داود.\nوفي رواية مسلم عن شُريح بن هانئ قال: «سألتُ عائشةَ: بأي شيء كان يَبْدَأُ رسول الله - ﷺ- إذا دخل بيته؟ قالت: بالسواك» .\nوأخرج أبو داود والنسائي رواية مسلم (١) .\n_________\n(١) رواه أبو داود رقم (٥١) و(٥٦) و(٥٧) في الطهارة، باب في الرجل يستاك بسواك غيره، وباب السواك لمن قام من الليل، ومسلم رقم (٢٥٣) في الطهارة، باب السواك، والنسائي ١ / ١٧ في الطهارة، باب السواك في كل حين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن سعد بن هشام عن أبي هريرة «أن النبي -ﷺ- كان يوضع له وضوءه وسواكه، فإذا قام من الليل تخلى ثم استاك.»\nأخرجه أبو داود (٥٦، ١٣٤٩) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. قال: أخبرنا بهز ابن حكيم، عن زرارة بن أوفى، عن سعد بن هشام، فذكره.\nوعن أم محمد، عن عاشة «أن النبي -ﷺ- كان لا يرقد من ليل ولا نهار، فيستيقظ، إلا تسوك قبل أن يتوضأ» .\nأخرجه أحمد (٦/١٢١) قال: حدثنا عفان. وفي (٦/١٦٠) قال:حدثنا عبد الصمد. وأبو داود (٥٧) قال: حدثنا محمد بن كثير.\nثلاثتهم - عفان، وعبد الصمد، وابن كثير - قالوا: حدثنا همام. قال: حدثني علي بن زيد. قال: حدثتني أم محمد، فذكرته.\nوعن شريح بن هانئ، عن عائشة «أن النبي -ﷺ- كان إذا دخل بيته بدأ بالسواك.» .\nأخرجه أحمد (٦/٤١) قال: حدثنا عبدة. قال: حدثنا مسعر. وفي (٦/٩٠١) قال: حدثنا أسود بن عامر. قال: حدثنا إسرائيل. وفي (٦/١١٠) قال: حدثنا أسود بن عامر. قال: حدثنا شريك. وفي (٦/١٨٢، ٢٣٧) قال: حدثنا يزيد. قال: أخبرنا شريك. وفي (٦/١٨٨) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا سفيان. وفي (٦/١٩٢) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٦/٢٥٤) قال: حدثنا مصعب بن المقدام. قال: حدثنا إسرائيل. ومسلم (١/١٥٢) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا ابن بشر، عن مسعر. (ح) وحدثني أبو بكر بن نافع العبدي. قال: حدثنا عبد الرحمن عن سفيان. وأبو داود (٥١) قال: حدثنا إبراهيم بن موسى الرازي. قال: أخبرنا عيسى بن يونس، عن مسعر. وابن ماجه (٢٩٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شريك. والنسائي (١/١٣) وفي الكبرى (٧) قال: أخبرنا علي بن خشرم. قال: حدثنا عيسى. وهو ابن يونس، عن مسعر. وابن خزيمة (١٣٤) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثنا يوسف بن موسى. قال: حدثنا وكيع. قالا: حدثنا سفيان. (ح) وحدثنا محمد بن بشار. قال: حدثنا يزيد بن هارون. قال: أخبرنا مسعر. (ح) وحدثنا علي بن خشرم. قال: أخبرنا عيسى. يعني ابن يونس، عن مسعر.\nأربعتهم - مسعر، وإسرائيل، وشريك، وسفيان - عن المقدام بن شريح، عن أبيه، فذكره.\n* روايتي إسرائيل وشريك: «عن شريح. قال: قلت لعائشة: يا أمه، بأي شيء كان يبدأ رسول الله -ﷺ- إذا دخل عليك بيتك، وبأي شيء كان يختم؟ قالت: كان يبدأ بالسواك، ويختم بركعتي الفجر.» عدا رواية أحمد (٦/١٠٩) مختصرة على الركعتين ورواية ابن ماجه مختصرة على السواك.\nوعن كثير بن عبيد، عن عائشة. أنها قالت: «كان نبي الله -ﷺ- يستاك، فيعطيني السواك لأغسله، فأبدأ به فأستاك، ثم أغسله، وأدفعه إليه.» .\nأخرجه أبو داود (٥٢) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن عبد الله الأنصاري، قال: حدثنا عنبسة بن سعيد الكوفي الحاسب. قال: حدثني كثير، فذكره.\nوعن عبد الله بن محمد بن عبد الرحمن بن أبي بكر، عن عائشة. قالت: قال رسول الله -ﷺ-: السواك مطهرة للفم، مرضاة للرب.»\nأخرجه الحميدي (١٦٢) قال: حدثنا سفيان قال: حدثنا محمد بن إسحاق. وأحمد (٦/٤٧) قال: حدثنا إسماعيل، عن محمد بن إسحاق. وفي (٦/٦٢) قال: حدثنا عبدة بن سليمان الكلابي. قال: حدثنا محمد بن إسحاق. وفي (٦/١٢٤) قال: حدثنا عفان. قال: حدثنا يزيد بن زريع. قال: حدثنا عبد الرحمن بن أبي عتيق. وفي (٦/٢٣٨) قال: حدثنا يزيد. قال: أخبرنا محمد بن إسحاق. والنسائي (١/١٠)، وفي الكبرى (٤) قال: أخبرنا حميد بن مسعدة ومحمد بن عبد الأعلى، عن يزيد، وهو ابن زريع. قال: حدثني عبد الرحمن بن أبي عتيق.\nكلاهما- محمد بن إسحاق، وعبد الرحمن بن أبي عتيق - عن عبد الله بن محمد بن عبد الرحمن بن أبي بكر، فذكره.\n* في رواية يزيد بن زريع: عبد الرحمن بن أبي عتيق، عن أبيه، وقال المزي في تحفة الأشراف (١١/١٦٢٦١) عقب هذا الحديث: كذا قال: عبد الرحمن بن أبي عتيق، وهو عبد الرحمن بن عبد الله بن أبي عتيق.\nوعن القاسم بن محمد، عن عائشة، أن رسول الله -ﷺ- قال: «السواك مطيبة للفم، مرضاة للرب، وفي الحبة السوادء شفاء من كل داء إلا السام. قالوا: يا رسول الله، وما السام؟ قال: الموت» .\nأخرجه أحمد (٦/١٤٦) قال: حدثنا محمد بن إسماعيل بن أبي فديك الديلي. والدارمي (٦٩٠) قال: أخبرنا خالد بن مخلد هو القطواني.\nكلاهما - محمد بن إسماعيل، وخالد بن مخلد - عن إبراهيم بن إسماعيل بن أبي حبيبة الأشهلي، عن داود بن الحصين، عن القاسم بن محمد، فذكره.\n* رواية الدارمي مختصرة على: «السواك مطهرة للفم، مرضاة للرب.» .\nوعن عبيد بن عمير، عن عائشة. قالت: قال رسول الله -ﷺ-: «السواك مطهرة للفم، مرضاة للرب.»\nأخرجه ابن خزيمة (١٣٥) قال:حدثنا الحسن بن قزعة بن عبيد الهاشمي. قال: حدثنا سفيان بن حبيب، عن ابن جريج، عن عثمان بن أبي سليمان، عن عبيد بن عمير، فذكره.\nوعن عروة، عن عائشة، قالت: قال رسول الله -ﷺ-:\nأخرجه أبو داود (٥٢) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن عبد الله الأنصاري، قال: حدثنا عنبسة بن سعيد الكوفي الحاسب. قال: حدثني كثير، فذكره.\nوعن عبد الله بن محمد بن عبد الرحمن بن أبي بكر، عن عائشة. قالت: قال رسول الله -ﷺ-: «السواك مطهرة للفم، مرضاة للرب.» .\nأخرجه الحميدي (١٦٢) قال: حدثنا سفيان. قال:حدثنا محمد بن إسحاق. وأحمد (٦/٤٧) قال: حدثنا إسماعيل، عن محمد بن إسحاق. وفي (٦/٦٢) قال: حدثنا عبدة بن سليمان الكلابي. قال: حدثنا محمد بن إسحاق. وفي (٦/١٢٤) قال: حدثنا عفان. قال: حدثنا يزيد بن زريع. قال: حدثنا عبد الرحمن بن أبي عتيق وفي (٦/٢٣٨) قال: حدثنا يزيد. قال: أخبرنا محمد بن إسحاق. والنسائي (١/١٠) وفي الكبرى (٤) قال: أخبرنا حميد بن مسعدة ومحمد بن عبد الأعلى، عن يزيد، وهو ابن زريع. قال: حدثني عبد الرحمن بن أبي عتيق.\nكلاهما - محمد بن إسحاق، وعبد الرحمن بن أبي عتيق - عن عبد الله بن محمد بن عبد الرحمن بن أبي بكر، فذكره.\n* في رواية يزيد بن زريع: عبد الرحمن بن أبي عتيق، عن أبيه، وقال المزي في تحفة الأشراف (١١/١٦٢٦١) عقب هذا الحديث: كذا قال: عبد الرحمن بن أبي عتيق، وهو عبد الرحمن بن عبد الله ابن أبي عتيق.\nوعن القاسم بن محمد، عن عائشة أن رسول الله -ﷺ- قال: «السواك مطيبة للفم، مرضاة للرب، وفي الحبة السوداء شفاء من كل داء إلا السام. قالوا: يا رسول الله، وما السام؟ قال: الموت» .\nأخرجه أحمد (٦/١٤٦) قال: حدثنا محمد بن إسماعيل بن أبي فديك الديلي. والدارمي (٦٩٠) قال: أخبرنا خالد بن مخلد هو القطواني.\nكلاهما - محمد بن إسماعيل، وخالد بن مخلد - عن إبراهيم بن إسماعيل بن أبي حبيبة الأشهلي، عن داود بن الحصين، عن القاسم بن محمد، فذكره.\n* رواية الدارمي مختصرة على: «السواك مطهرة للفم، مرضاة للرب.»\nوعن عبيد بن عمير، عن عائشة. قالت: قال رسول الله -ﷺ-: «السواك مطهرة للفم، مرضاة للرب.»\nأخرجه ابن خزيمة (١٣٥) قال: حدثنا الحسن بن قزعة بن عبيد الهاشمي. قال: حدثنا سفيان بن حبيب، عن ابن جريج، عن عثمان بن أبي سليمان، عن عبيد بن عمير، فذكره.\nوعن عروة، عن عائشة، قالت: قال رسول الله -ﷺ-: «فضل الصلاة التي يستاك لها على الصلاة التي لا يستاك لها سبعين ضعفا.» .\nأخرجه أحمد (٦/٢٧٢) وابن خزيمة (١٣٧) قال: حدثنا محمد بن يحيى.\nكلاهما- أحمد بن حنبل، ومحمد بن يحيى - عن يعقوب بن إبراهيم بن سعد. قال:حدثنا أبي، عن محمد بن إسحاق. قال: فذكر محمد بن مسلم بن عبيد الله بن شهاب الزهري، عن عروة، فذكره.\n* قال ابن خزيمة: أنا استثنيت صحة هذا الخبر، لأني خائف أن يكون محمد بن إسحاق لم يسمع من محمد بن مسلم وإنما دلسه عنه.\nوعن عروة، عن عائشة. قالت: كان رسول الله -ﷺ- يستن، وعنده رجلان، أحدهما أكبر من الآخر، فأوحي إليه في فضل السواك: أن كبر، أعط السواك أكبرهما.» .\nأخرجه أبو داود (٥٠) قال: حدثنا محمد بن عيسى، قال: حدثنا عنبسة بن عبد الواحد، عن هشام بن عروة، عن أبيه، فذكره.\nوعن مسروق، عن عائشة قالت: «سألت رسول الله -ﷺ-، عن الالتفات في الصلاة. فقال: هو اختلاس يختلسه الشيطان من صلاة العبد.» .\nأخرجه أحمد (٦/١٠٦) قال: حدثنا أبو سعيد. قال: حدثنا زائدة. والبخاري (١/١٩١) قال: حدثنا مسدد. قال: حدثنا أبو الأحوص. وفي (٤/١٥٢) قال: حدثنا الحسن بن الربيع. قال: حدثنا أبو الأحوص. وأبو داود (٩١٠) قال: حدثنا مسدد. قال: حدثنا أبو الأحوص. والترمذي (٥٩٠) قال: حدثنا صالح بن عبد الله. قال: حدثنا أبو الأحوص. والنسائي (٣/٨) وفي الكبرى (٤٤٠، ١٠٢٨) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن. قال: حدثنا زائدة. وفي (٣/٨) وفي الكبرى (١٠٢٩) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن. قال: حدثنا أبو الأحوص. وابن خزيمة (٤٨٤، ٩٣١) قال: حدثنا محمد بن عثمان العجلي. قال: حدثنا عبيد الله بن موسى، عن شيبان. (ح) وحدثنا محمد بن عمرو بن تمام المصري. قال: حدثنا يوسف بن عدي. قال: حدثنا أبو الأحوص. وفي (٤٨٤) قال: حدثنا محمد بن عثمان أيضا. قال:حدثنا عبيد الله بن موسى، عن إسرائيل.\nأربعتهم - زائدة، وأبو الأحوص، وشيبان، وإسرائيل - عن أشعث بن أبي الشعثاء المحاربي، عن أبيه، عن مسروق، فذكره.","vol":"7","page":177},{"text":"٥١٧٦ - (س) عائشة - ﵂ - قالت: إنَّ رسول الله - ﷺ- قال: «السواكُ مَطْهَرة للفَم، مَرْضاة للرب» أخرجه النسائي (١) .\n_________\n(١) ١ / ١٠ في الطهارة، باب الترغيب في السواك، ورواه أيضًا أحمد في \" المسند \"، والدارمي في \" سننه \"، وإسناده صحيح.","vol":"7","page":177},{"text":"٥١٧٧ - (خ م د س) أبو موسى الأشعري - ﵁ - قال: «أتيتُ رسول الله - ﷺ- وهو يَسْتَنُّ بسواك بيده، ويقول: أُعْ أُعْ، والسواك في فيه، كأنه يَتَهَوَّع» أخرجه البخاري.\nوعند مسلم قال: «دخلت على النبي - ﷺ- وطَرَف السواك على لسانه» .\nوعند أبي داود قال: «أتينا رسول الله - ﷺ- نستحمله، فرأيته يَستاكُ على لسانه» .\nقال أبو داود: قال سليمان: «دخلت على النبي - ﷺ- وهو يستاك، وقد وضع السواك على طرف لسانه، وهو يقول: إهْ إهْ - يعني: يتهوَّع» قال مسدَّد: كان حديثًا طويلًا اختصرتُه.\nوعند النسائي قال: «دخلت على رسول الله - ﷺ- وهو يَسْتَنُّ، وطرف السواك على لسانه، وهو يقول: عأْ، عأْ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتهوَّع) التَّهَوُّع: التَّقَيُّؤ، هَاعَ يَهوعُ هواعًا: إذا تقيَّأ، والمراد به هاهنا: إقلاع النخامة من أقصى الحلق وإخراجها ليَبْصُقها، ومن أراد ذلك فعَلَ فِعْل من يريد أن يتقيَّأ. ⦗١٧٩⦘\n(نَسْتَحْمِلُه) الاستحمال: طلب شيء يركبه ويحمل عليه أثاثه وزاده، ونحو ذلك.\n_________\n(١) رواه البخاري ١ / ٣٠٦ في الوضوء، باب السواك، ومسلم رقم (٢٥٥) في الطهارة، باب السواك، وأبو داود رقم (٤٩) في الطهارة، باب كيف يستاك، والنسائي ١ / ٩ في الطهارة، باب كيف يستاك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال الحافظ المزي: زاد يحيى بن حبيب وأحمد بن عبدة: وطرف السواك على لسانه. وحديث د- أبي داود مختصر-: أتينا رسول الله -ﷺ- نستحمله، فرأيته يستاك. خ -البخاري- في الطهارة عن أبي النعمان، م - مسلم -، فيه، عن يحيى بن حبيب بن عربي، د - أبو داود - فيه عن مسدد، وأبي الربيع، س - النسائي- عن أحمد بن عبدة.\nخمستهم -عن حماد بن زيد عن غيلان بن جرير بن غيلان عن أبي بردة فذكره.","vol":"7","page":178},{"text":"٥١٧٨ - (خ س) أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ-: «لقد أكثرتُ عليكم في السواك» . أخرجه البخاري.\nوعند النسائي مثله، وفي نسخة: «لقد أكثرتم عليَّ في السواك» (١) .\n_________\n(١) رواه البخاري ٢ / ٣١٢ في الجمعة، باب السواك يوم الجمعة، والنسائي ١ / ١١ في الطهارة، باب الإكثار في السواك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال العماد بن كثير: قال أحمد: حدثنا عبد الصمد، حدثنا أبي وعفان، ثنا عبد الوارث، ثنا شعيب، يعني ابن الحبحاب عن أنس به.\n٢- حدثنا عفان، حدثنا عبد الوارث، ثنا شعيب به.\nرواه البخاري في الجمعة الصلاة عن أبي معمر هو عبد الله بن عمرو والنسائي في الطهارة عن حميد بن مسعدة وعمران بن موسى.\nثلاثتهم - عن عبد الوارث - به.\nجامع المسانيد (٢٢/٣٨٠، ٣٨١) (١٦٦٦، ١٦٦٧) .","vol":"7","page":179},{"text":"٥١٧٩ - (خ م) عبد الله بن عمر - ﵄ - أن النبي - ﷺ- قال: «أراني في المنام أتَسوَّك بسواك، فجاءني رجلان، أحدهما أكبر من الآخر، فناولت الأصغر منهما، فقيل لي: كبِّرْ، فدفعتُه إلى الأكبر منهما» . أخرجه البخاري ومسلم (١) .\n_________\n(١) ذكره البخاري تعليقًا ١ / ٣٠٧ في الوضوء، باب دفع السواك إلى الأكبر، وقد وصله مسلم رقم (٢٢٧١) في الرؤيا، باب رؤيا النبي ﷺ، وقال الحافظ في \" الفتح \": وصله أبو عوانة في \" صحيحه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال العماد ابن كثير: قال البخاري: وقال عفان، عنه، وقال: وقد اختصر أبو نعيم، عن ابن المبارك، عن أسامة، عن نافع، عن ابن عمر.\nقلت: علقه البخاري في الطهارة.\nورواه مسلم عن نصر بن علي عن أبيه، عن صخر بن جويرية، عن نافع، فذكره وقال الحافظ في «الفتح» وصله أبو عوانة في صحيحه.","vol":"7","page":179},{"text":"٥١٨٠ - (د) عائشة - ﵂ - قالت: «كان رسول الله - ﷺ- يستن وعنده رجلان أحدهما أكبر من الآخر، فأوحي إليه في فضل السواك: أن كبِّرْ، أعط السواك أكبرهما» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠) في الطهارة، باب في الرجل يستاك بسواك غيره، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه، راجع الحديث رقم (٥١٧٥، ٥١٧٦) .","vol":"7","page":179},{"text":"٥١٨١ - (د) عائشة - ﵂ - قالت: كان النبي - ﷺ- يستاك ⦗١٨٠⦘ فيُعطيني السواك لأغسله، فأبدأ به فأستاكُ، ثم أغْسِله وأدفعه إليه. أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢) في الطهارة، باب غسل السواك، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n راجع الهامش السابق.","vol":"7","page":179},{"text":"<span data-type=\"title\" id=toc-1076>الثانية: غسل اليدين</span>\n٥١٨٢ - (م خ ط د ت س) أبو هريرة - ﵁ - أن النبي - ﷺ- قال: «إذا اسْتَيْقَظَ أحدُكم من نومه فلا يَغْمِسْ يدَه في الإناء حتى يغسلها ثلاثًا، فإنه لا يَدري: أين بَاتَتْ يدُه؟» .\nوفي رواية قال: «إذا اسْتَيْقظَ أحدُكم فَلْيُفْرِغْ على يده ثلاث مرات قبل أن يدخل يدَه في إنائه، فإنه لا يدري فيما باتت يده؟» .\nوفي رواية: «حتى يغسلها - ولم يقل: ثلاثًا» .\nهذه روايات مسلم، وقد أدرج فيه روايات كثيرة على ما قبلها.\nوقد أخرج البخاري هذا المعنى بزيادة قال: «إن النبيَّ - ﷺ- قال: إذا توضأ أحدُكم فليجعل في أنْفِه، ثم لَيَنْثُر، ومَنِ استجمر فليُوتِرْ، وإذا اسْتيقظ أحدُكم من نومه فليغسل يده قبل أن يُدخِلَها في وَضوئه، فإن أحدَكم لا يدري أين باتت يَده؟» .\nوهذه الزيادة التي ذكرها البخاري قد أخرجها مسلم أيضًا مفردة هو والبخاري، ويَرِدُ ذِكْرُها في الاستنثار. ⦗١٨١⦘\nوأخرج «الموطأ» رواية البخاري بزيادة، وأخرج أبو داود الرواية الأولى، وله وللترمذي «حتى يُفْرِغَ عليها مرتين أو ثلاثًا» .\nولأبي داود أيضًا «فإنه لا يدري أين باتت [يَدُهُ]؟ أو أين كانت يَدُه تطوفُ؟» وأخرج النسائي الرواية الأولى، وهذا الحديث أول حديث في كتاب النسائي. وأخرج رواية الترمذي (١) .\n_________\n(١) رواه البخاري ١ / ٢٢٩ - ٢٣١ في الوضوء، باب الاستجمار وترًا، ومسلم رقم (٢٧٨) في الطهارة، باب كراهة غمس المتوضئ وغيره يده المشكوك في نجاستها في الإناء قبل غسلها ثلاثًا، والموطأ ١ / ٢١ في الطهارة، باب وضوء النائم إذا قام للصلاة، وأبو داود رقم (١٠٣) و(١٠٤) و(١٠٥) في الطهارة، باب في الرجل يدخل يده في الإناء قبل أن يغسلها، والترمذي رقم (٢٤) في الطهارة، باب ما جاء إذا استيقظ أحدكم في منامه فلا يغمس يده في الإناء حتى يغسلها، والنسائي ١ / ٦ و٧ في الطهارة، باب تأويل قوله ﷿: ﴿إذا قمتم إلى الصلاة فاغسلوا وجوهكم وأيديكم إلى المرافق﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن الأعرج، عن أبي هريرة، أن رسول الله -ﷺ- قال:» إذا استيقظ أحدكم من نومه، فليغسل يده «.\nأخرجه مالك في الموطأ (٣٩) . والحميدي (٩٥٢) قال: حدثنا سفيان وأحمد (٢/٤٦٥) قال: قرأت على عبد الرحمن: مالك. (ح) وحدثنا إسحاق قال: أخبرنا مالك. والبخاري (١/٥٢) قال: حدثنا عبد الله ابن يوسف، قال: أخبرنا مالك. ومسلم (١/١٦١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا المغيرة، يعني الحزامي.\nثلاثتهم - مالك، وسفيان بن عيينة، والمغيرة بن عبد الرحمن الحزامي - عن أبي الزناد، عن الأعرج، فذكره.\nوعن أبي سلمة، عن أبي هريرة، أن النبي -ﷺ- قال: «إذا استيقظ أحدكم من نومه فلا يغمس يده في وضوئه» .\nأخرجه الحميدي (٩٥١) قال: حدثنا سفيان، قال: حدثنا الزهري، وأحمد (٢/٢٤١) قال: حدثنا سفيان. عن الزهري. وفي (٢/٢٥٩) قال: حدثنا عبد الأعلى، عن معمر، عن الزهري. وفي (٢/٣٤٨، ٣٨٢) قال: حدثنا محمد بن جعفر، قال: حدثنا محمد بن عمرو، والدارمي (٧٧٢) قال: أخبرنا أبو نعيم، قال: حدثنا ابن عيينة، عن الزهري. ومسلم (١/١٦٠) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب، قالوا: حدثنا سفيان بن عيينة، عن الزهري والنسائي (١/٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان، عن الزهري، وفي (١/٩٩) قال: أخبرنا إسماعيل بن مسعود وحميد بن مسعدة، قالا: حدثنا يزيد بن زريع، قال: حدثنا معمر، عن الزهري. وفي الكبرى (١٥١) قال: أخبرنا إسماعيل بن مسعود، عن يزيد، وهو ابن زريع، قال: حدثني معمر، عن الزهري. وابن خزيمة (٩٩) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن المخزومي، قالا: حدثنا سفيان، عن الزهري.\nكلاهما - الزهري، ومحمد بن عمرو - عن أبي سلمة، فذكره.\nوعن أبي رزين وأبي صالح، عن أبي هريرة، قال رسول الله -ﷺ-:» إذا قام أحدكم من الليل «.\nأخرجه أحمد (٢/٢٥٣، ٤٧١) قال: حدثنا وكيع. ومسلم (١/١٦٠) قال: حدثنا أبو كريب وأبو سعيد الأشجع، قالا: حدثنا وكيع (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. وأبو داود (١٠٣) قال: حدثنا مسدد، قال: حدثنا أبو معاوية.\nكلاهما - وكيع، وأبو معاوية - عن الأعمش، عن أبي رزين وأبي صالح، فذكراه.\n* وأخرجه أحمد (٢/٢٥٣) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. (ح) وحدثنا معاوية بن عمرو، قال: حدثنا زائدة. وأبو داود (١٠٤) قال: حدثنا مسدد، قال: حدثنا عيسى بن يونس، عن الأعمش.\nكلاهما - الأعمش، وزائدة - عن أبي صالح، عن أبي هريرة، فذكره. ليس فيه: أبو رزين.\nوعن ثابت مولى عبد الرحمن بن زيد، أنه سمع أبا هريرة يقول: قال: رسول الله -ﷺ-: «إذا كان أحدكم نائما ثم استيقظ» .\nأخرجه أحمد (٢/٢٧١) قال: حدثنا عبد الرزاق وابن بكر. ومسلم (١/١٦١) قال: حدثني محمد بن حاتم، قال: حدثنا محمد بن بكر (ح) وحدثنا الحلواني وابن رافع، قالا: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق، ومحمد بن بكر - قالا: أخبرنا ابن جريج، قال: أخبرني زياد، أن ثابتا مولى عبد الرحمن بن زيد أخبره، فذكره.\nوعن همام بن منبه، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «إذا استيقظ أحدكم من نومه فلا يضع يده.» .\nأخرجه أحمد (٢/٣١٦) ومسلم (١/١٦١) قال: حدثنا محمد بن رافع،\nكلاهما - أحمد بن حنبل، ومحمد - عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوعن محمد بن سيرين، عن أبي هريرة، عن النبي -ﷺ-، قال: «إذا استيقظ أحدكم من منامه ...» .\nأخرجه أحمد (٢/٣٩٥) قال: حدثنا هوذة، قال: حدثنا عوف. وفي (٢/٥٠٧) قال: حدثنا يزيد، قال: أخبرنا هشام. ومسلم (١/١٦١) قال: حدثنا نصر بن علي، قال: حدثنا عبد الأعلى، عن هشام.\nكلاهما - عوف الأعرابي، وهشام بن حسان، عن محمد، فذكره.\nوعن جابر بن عبد الله، عن أبي هريرة، أنه أخبره أن النبي -ﷺ- قال: «إذا استيقظ أحدكم فليفرغ» .\nأخرجه أحمد (٢/٤٠٣) قال: حدثنا موسى بن داود، قال: حدثنا ابن لهيعة ومسلم (١/١٦١) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل.\nكلاهما - ابن لهيعة، ومعقل بن عبيد الله - عن أبي الزبير، عن جابر، فذكره.\nوعن موسى بن يسار، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «إذا استيقظ أحدكم فلا يضعن يده في الغسل، حتى يغسلها، فإنه لا يدري أين باتت يده.»\nأخرجه أحمد (٢/٥٠٠) قال: حدثنا يزيد، قال: حدثنا محمد، يعني ابن إسحاق، عن موسى بن يسار، فذكره.\nوعن عبد الله بن شقيق، عن أبي هريرة، أن النبي -ﷺ- قال:» إذا استيقظ أحدكم من نومه.. «\nأخرجه أحمد (٢/٤٥٥) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، ومسلم (١/١٦٠) قال: حدثنا نصر بن علي الجهضمي وحامد بن عمر البكراوي، قالا: حدثنا بشر بن المفضل. وابن خزيمة (١٠٠) قال: حدثنا محمد بن الوليد بخبر غريب، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١٤٥) قال: حدثنا نصر بن علي، قال: أخبرنا بشر بن المفضل. (ح) وحدثنا بشر بن معاذ، عن بشر بن المفضل.\nكلاهما - شعبة، وبشر - عن خالد الحذاء، عن عبد الله بن شقيق، فذكره.\nوعن عبد الرحمن بن يعقوب عن أبي هريرة، عن النبي -ﷺ- بهذا الحديث.\nهكذا ذكره مسلم عقيب حديث عبد الله بن شقيق السابق وقال: بهذا الحديث ولم يسق له متنا.\nأخرجه مسلم (١/١٦١) قال: حدثني أبو كريب، قال: حدثنا خالد، يعني ابن مخلد، عن محمد بن جعفر، عن العلاء، عن أبيه، فذكره.\nوعن أبي مريم، قال: سمعت أبا هريرة، يقول: سمعت رسول الله -ﷺ- يقول: «إذا استيقظ أحدكم من نومه فلا يدخل يده في الإناء حتى يغسلها ثلاث مرات، فإن أحدكم لا يدري أين باتت يده، أو أين كانت تطوف يده.» .\nأخرجه أبو داود (١٠٥) قال: حدثنا أحمد بن عمرو بن السرح ومحمد بن سلمة المرادي، قالا: حدثنا ابن وهب، عن معاوية بن صالح، عن أبي مريم، فذكره.\nوعن سعيد بن المسيب، قال: حدثني أبو هريرة، قال: قال رسول الله -ﷺ-:\n«إذا قام أحدكم من الليل، فلا يدخل يده في الإناء حتى يفرغ عليها مرتين أو ثلاثا، فإن أحدكم لا يدري أين باتت يده.»\nأخرجه أحمد (٢/٢٦٥، ٢٨٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. ومسلم (١/١٦١) قال: حدثنيه محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي (١/٢١٥) قال: أخبرنا عمران بن يزيد، قال: حدثنا إسماعيل بن عبد الله، قال: حدثنا الأوزاعي.\nكلاهما - معمر، والأوزاعي - عن محمد بن مسلم الزهري، قال: حدثني سعيد بن المسيب، فذكره.\n* أخرجه ابن ماجة (٣٩٣) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. والترمذي (٢٤) قال: حدثنا أبو الوليد أحمد بن بكار الدمشقي يقال: هو من ولد بسر بن أرطاة صاحب النبي -ﷺ-.\nكلاهما - عبد الرحمن، وأحمد بن بكار - قالا: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي، قال: حدثني الزهري، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، فذكراه.","vol":"7","page":180},{"text":"<span data-type=\"title\" id=toc-1077>الثالثة: في الاستنثار والاستنشاق والمضمضة</span>\n٥١٨٣ - (خ م ط د س) أبو هريرة - ﵁ - أن النبي - ﷺ- قال: «من توضأ فَلْيَسْتَنْثِرْ، ومن اسْتَجْمَر فلْيُوتِرْ» .\nوفي رواية عن أبي هريرة وأبي سعيد مثله، أخرجه البخاري ومسلم.\nوفي رواية لمسلم عن أبي هريرة - يَبْلُغُ به النبيَّ - ﷺ- قال: «إذا استجمر أحدكم فليستجمر وِتْرًا، وإذا توضأ أحدُكم فَلْيَجْعَل في أنفِه ماء ثم لَينْتَثرْ» . ⦗١٨٢⦘\nوفي أخرى: أنه - ﷺ- قال: «إذا توضأ أحدُكم فَلْيَسْتَنْشِقْ بِمَنْخِرَيْهِ من الماء، ثم لْيَنْتَثرْ» .\nوفي رواية «الموطأ» مثل الأولى.\nوعند أبي داود قال: «إذا توضأ أحدُكم فَلْيَجْعَلْ في أنفه ماء، ثم لْيَنْثُرْ» .\nوأخرج النسائي رواية أبي داود، وقال: «في أنفه ماء، ثم ليستنثر» . وأخرج الرواية الأولى أيضًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاسْتِنْثَار) الامتخاط بعد إدخال الماء في الأنف.\n_________\n(١) رواه البخاري ١ / ٢٢٩ في الوضوء، باب الاستنثار في الوضوء، ومسلم رقم (٢٣٧) في الطهارة، باب الإيتار في الاستنثار والاستجمار، والموطأ ١ / ١٩٠ في الطهارة، باب العمل في الوضوء، وأبو داود رقم (١٤٠) في الطهارة، باب في الاستنثار، والنسائي ١ / ٦٦ و٦٧ في الطهارة، باب اتخاذ الاستنشاق، وباب الأمر بالاستنثار، وقد أخرج البخاري رواية أبي داود في أول حديث وقال فيه: \" ومن استجمر فليوتر، وإذا استيقظ أحدكم من نومه فليغسل يده قبل أن يدخلها في وضوئه فإن أحدكم لا يدرى أين باتت يده \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي إدريس الخولاني، عن أبي هريرة، أن رسول الله -ﷺ- قال: «من توضأ فليستنثر، ومن استجمر فليوتر» .\nأخرجه مالك في الموطأ (٣٨) وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن قال: حدثنا مالك. وفي (٢/٢٧٧) قال: حدثنا عبد الرزاق، قال: حدثنا مالك. في (٢/٣٠٨) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢/٤٠١) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله، قال: أخبرنا يونس. وفي (٢/٥١٨) قال: حدثنا عثمان، قال: أخبرنا يونس. والدارمي (٧٠٩) قال: أخبرنا أحمد بن خالد، قال: حدثنا محمد بن إسحاق. والبخاري (١/٥٢) قال: حدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا يونس. ومسلم (١/١٤٦) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وابن ماجة (٤٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب وداود بن عبد الله، قالا: حدثنا مالك بن أنس. والنسائي (١/٦٦) وفي الكبرى (٩٥) قال: أخبرنا قتيبة، عن مالك. (ح) وحدثنا إسحاق بن منصور، قال: حدثنا عبد الرحمن، عن مالك. وابن خزيمة (٧٥) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس بن يزيد. (ح) وحدثنا يونس أيضا، قال: حدثنا ابن وهب، أن مالكا حدثه. (ح) وحدثنا عتبة بن عبد الله، قال: أخبرنا ابن المبارك، قال: أخبرنا يونس. (ح) وحدثنا يحيى بن حكيم، قال: حدثنا عثمان بن عمر، قال: أخبرنا يونس ومالك.\nأربعتهم - مالك بن أنس، ومعمر، ويونس، ومحمد بن إسحاق - عن ابن شهاب الزهري، عن أبي إدريس الخولاني عائذ الله بن عبد الله، فذكره.\n* أخرجه مسلم (١/١٤٦) قال: حدثنا سعيد بن منصور، قال: حدثنا حسان بن إبراهيم. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب.\nكلاهما - حسان، وابن وهب - عن يونس، عن ابن شهاب، قال: أخبرني أبو إدريس الخولاني، أنه سمع أبا هريرة وأبا سعيد الخدري يقولان، فذكراه.\nوعن همام بن منبه، قال: هذا ما حدثنا أبو هريرة عن محمد رسول الله -ﷺ-، فذكر أحاديث منها. وقال رسول الله -ﷺ-: «إذا توضأ أحدكم فليستنشق بمنخريه من الماء، ثم لينتثر» .\nأخرجه أحمد (٢/٣١٦) ومسلم (١/١٤٦) قال: حدثني محمد بن رافع.\nكلاهما - أحمد بن حنبل، ومحمد - قالا: حدثنا عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوعن همام بن منبه، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «إذا استجمر أحدكم فليوتر» .\nأخرجه أحمد (٢/٣١٤) قال: حدثنا عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوعن الأعرج، عن أبي هريرة، أن رسول الله -ﷺ- قال: «إذا توضأ أحدكم فليجعل في أنفه ماء، ثم لينثر، ومن استجمر فليوتر.» .\nأخرجه مالك في الموطأ (٣٨) والحميدي (٩٥٧) قال: حدثنا سفيان. وأحمد (٢/٢٤٢) قال: حدثنا سفيان. وفي (٢/٢٥٤) قال: حدثنا ربعي بن إبراهيم، قال: حدثنا عبد الرحمن. وفي (٢/٢٧٨) قال: حدثنا عبد الرزاق، قال: حدثنا مالك. وفي (٢/٤٦٣) قال: حدثنا وكيع، عن سفيان. والبخاري (١/٥٢) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (١/١٤٦) قال: حدثنا قتيبة بن سعيد وعمرو الناقد ومحمد بن عبد الله بن نمير جميعا عن ابن عيينة. قال قتيبة: حدثنا سفيان. وأبو داود (١٤٠) قال: حدثنا عبد الله بن مسلمة عن مالك. والنسائي (١/٦٥) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان (ح) وحدثنا الحسين بن عيسى، عن معن، عن مالك. وفي الكبرى (٩٨) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان.\nأربعتهم - مالك، وسفيان بن عيينة، وعبد الرحمن بن إسحاق، وسفيان الثوري - عن أبي الزناد، عن الأعرج، فذكره.\nوعن همام بن منبه، عن أبي هريرة، عن النبي -ﷺ-، أنه كان إذا استنشق أدخل الماء منخريه.\nأخرجه أحمد (٢/٢٨٩) قال: حدثنا عتاب بن زياد، قال: حدثنا عبد الله بن مبارك، قال: أخبرنا معمر، عن همام بن منبه، فذكره.","vol":"7","page":181},{"text":"٥١٨٤ - (خ م س) أبو هريرة - ﵁ - أن النبي - ﷺ- قال: «إذا استيقظ أحدُكم من منامه، فَليَستَنْثِرْ ثلاث مرات، فإن الشيطان يَبِيتُ على خياشيمه» . أخرجه البخاري ومسلم.\nهذا الحديث أخرجه الحميديُّ وحدَه، وأخرج الذي قبلَه وحدَهُ، ⦗١٨٣⦘ فجعلهما حديثين، وهما حديث واحد، ولعله إنما فرَّق بينهما حيث لم يجيء في هذا الثاني ذِكْر الوضوء، وجاء في الأول على أن الوضوء قد جاء في رواية النسائي، قال: إن النبيَّ - ﷺ- قال: «إذا استيقظَ أحدُكم من منامه فليتوضأ، وليستنثر، فإن الشيطانَ يَبيت على خَيْشُومه» وحيث أفرده الحميديُّ اقتدينا به وأشرنا إليه (١) .\n_________\n(١) رواه البخاري ٦ / ٢٤٣ في بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (٢٣٨) في الطهارة، باب الإيتار في الاستنثار والاستجمار، والنسائي ١ / ٦٧ في الطهارة، باب الأمر بالاستنثار عند الاستيقاظ من النوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٥٢) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. والبخاري (٤/١٥٣) قال: حدثني إبراهيم بن حمزة، قال: حدثني ابن أبي حازم ومسلم (١/١٤٦) قال: حدثني بشر بن الحكم العبدي، قال: حدثنا عبد العزيز، يعني الدراوردي. والنسائي (١/٦٧) وفي الكبري (٩٦) قال: أخبرنا محمد بن زنبور المكي، قال: حدثنا ابن أبي حازم. وابن خزيمة (١٤٩) قال: حدثنا صالح بن عبد الرحمن بن عمرو بن الحارث المصري وأحمد بن عبد الله بن عبد الرحيم البرقي، قالا: حدثنا ابن أبي مريم، قال: أخبرنا يحيى عمرو بن عثمان، عن بقية، عن عبيد الله بن عمر. وفي (١٠/١٤٣٣٢) عن قتيبة بن سعيد، عن الليث، عن أبي معشر.\nكلاهما - عبيد الله، وأبو معشر عن سعيد بن أبي سعيد المقبري، عن أبيه، عن أبي هريرة، نحوه. زاد فيه: عن أبيه.","vol":"7","page":182},{"text":"٥١٨٥ - (د) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- قال: «اسْتَنْثِروا مرتين بالِغَتَيْنِ، أو ثلاثًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٠) في الطهارة، باب في الاستنثار، ورواه أيضًا ابن ماجة رقم (٤٠٨) في الطهارة، باب المبالغة في الاستنشاق والاستنثار، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٢٨) (٢٠١١) قال:حدثنا يحيى. وفي (١/٣١٥) (٢٨٨٩) قال: حدثنا هاشم بن القاسم. وفي (١/٣٥٢) (٣٢٩٦) قال: حدثنا يزيد. وأبو داود.\nقال: ثنا إبراهيم بن موسى. ثنا وكيع، ثنا ابن أبي ذئب عن قارظ، عن أبي غطفان، فذكره.","vol":"7","page":183},{"text":"٥١٨٦ - (ت س) سلمة بن قيس - ﵁ - قال: قال النبي - ﷺ-: «إذا توضأتَ فَانْتَثِرْ، وإذا اسْتَجْمَرْتَ فأوْتِرْ» . أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٢٧) في الطهارة، باب ما جاء في المضمضة والاستنشاق، والنسائي ١ / ٦٧ في الطهارة، باب الأمر بالاستنثار، وإسناده صحيح، ورواه أيضًا ابن ماجة وأحمد في \" المسند \" وغيرهما، وقال الترمذي: حديث سلمة بن قيس حديث حسن صحيح، قال: وفي الباب عن عثمان ولقيط بن صبرة وابن عباس والمقدام بن معدي كرب ووائل بن حجر وأبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: قال العماد ابن كثير: قال أحمد (٤/٣١٣) حدثنا عبد الرحمن بن مهدي، وثنا جرير بن عبد الحميد.\nكلاهما - عن سفيان - في رواية ابن مهدي، عن منصور عن هلال بن يساف،وفي الأخرى: عن هلال بإسقاط منصور، هلال عن سلمة، به.\nقال: ورواه الترمذي والنسائي وابن ماجة من غير وجه عن منصور به. جامع المسانيد (٥/٤٧٨، ٤٧٩) .","vol":"7","page":183},{"text":"٥١٨٧ - (ت) عبد الله بن زيد [بن عاصم بن عمرو بن عوف المازني] (١) - ﵁ - قال: «رأيتُ النبيَّ - ﷺ- مَضمَضَ واسْتَنْشَق من كَفّ واحد، فَعَلَ ذلك ثلاثًا» . أخرجه الترمذي (٢) .\n_________\n(١) وهو غير عبد الله بن زيد بن عبد ربه بن ثعلبة الخزرجي، صاحب الأذان.\n(٢) رقم (٢٨) في الطهارة، باب المضمضة والاستنشاق من كف واحد، وهو حديث صحيح، ورواه أيضًا البخاري ومسلم وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٣٩، ٤/٤٠) قال: حدثنا موسى بن داود. وفي (٤/٤١) قال: حدثنا الحسن بن موسى. وفي (٤/٤١) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله (ح) وعتاب، قال: حدثنا عبد الله يعني ابن المبارك والدارمي (٧١٥) قال: أخبرنا يحيى بن حسان.\nأربعتهم - موسى، والحسن، وابن المبارك، ويحيى بن حسان- عن ابن لهيعة.\n٢- وأخرجه أحمد (٤/٤١) قال: حدثنا سريج بن النعمان. ومسلم (١/١٤٦) قال: حدثنا هارون بن معروف (ح) وحدثني هارون بن سعيد الأيلي، وأبو الطاهر. وأبو داود (١٢٠) قال: حدثنا أحمد بن عمرو بن السرح. والترمذي (٣٥) قال: حدثنا علي بن خشرم. وابن خزيمة (١٥٤) قال: حدثنا أحمد بن عبد الرحمن بن وهب.\nستتهم - سريج، وهارون بن معروف، وهارون بن سعيد، وأبو الطاهر أحمد بن عمرو، وعلي بن خشرم، وأحمد بن عبد الرحمن - عن عبد الله بن وهب المصري، عن عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو بن الحارث - عن حبان بن واسع، عن أبيه، فذكره.\n* وقع في المطبوع من سنن الدارمي: عن عبد الله بن زيد المازني، عن عمه عاصم المازني وصوابه كما في مسند أحمد (٤/٤١) عن عبد الله بن زيد بن عاصم، عمه، المازني يعني عم واسع.","vol":"7","page":184},{"text":"٥١٨٨ - (س) علي بن أبي طالب - ﵁ -: «دعا بوَضُوء، فَمضمض، واستنشق، ونَثَر بيده اليُسرى، ثم قال: هذا طُهُورُ نبي الله - ﷺ-» أخرجه النسائي (١) .\n_________\n(١) ١ / ٦٧ في الطهارة، باب بأي اليدين يستنثر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"7","page":184},{"text":"٥١٨٩ - (د) طلحة بن مصرف عن أبيه عن جده - ﵁ - قال: «دخلتُ على رسول الله - ﷺ- وهو يتوضأ والماءُ يَسِيلُ من وجهه ولِحيَتِهِ على صَدْرِه، فرأيته يَفْصِلُ بين المضمضة والاستنشاق» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٩) في الطهارة، باب في الفرق بين المضمضة والاستنشاق، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: تقدم تخريجه.","vol":"7","page":184},{"text":"<span data-type=\"title\" id=toc-1078>الرابعة: تخليل اللحية والأصابع</span>\n٥١٩٠ - (ت) حسان بن بلال المزني قال: «رأيت عمَّارَ بنَ ياسر توضأ، فَخلَّلَ لِحيَتَهُ، فقيل له - أو قال: فقلت له -: أتُخلِّلُ لحيتَك؟ قال: ⦗١٨٥⦘ وما يمنعُني؟ ولقد رأيتُ النبيَّ - ﷺ- يُخلِّلُ [لحيتَهُ]» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩) و(٣٠) في الطهارة، باب ما جاء في تخليل اللحية، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (١٤٦) قال: حدثنا سفيان، عن عبد الكريم أبي أمية. وفي (١٤٧) قال: حدثنا سفيان، عن سعيد بن أبي عروبة، عن قتادة. وابن ماجة (٤٢٩) قال: حدثنا محمد ابن أبي عمر العدني، قال: حدثنا سفيان، عن عبد الكريم أبي أمية. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان، عن سعيد بن أبي عروبة، عن قتادة. والترمذي (٢٩) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، عن عبد الكريم بن أبي المخارق أبي أمية. وفي (٣٠) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، عن سعيد بن أبي عروبة، عن قتادة.\nكلاهما - عبد الكريم وقتادة - عن حسان بن بلال، به.","vol":"7","page":184},{"text":"٥١٩١ - (ت) عثمان بن عفان - ﵁ -: «أن رسول الله - ﷺ- كان يخلِّل لحيته» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١) في الطهارة، باب ما جاء في تخليل اللحية، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وهذا الحديث قد سقط من المطبوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٥٧) (٤٠٣) قال: حدثنا وكيع. والدارمي (٧١٠، ٧١٤) قال: أخبرنا مالك ابن إسماعيل. وأبو داود (١١٠) قال: حدثنا هارون بن عبد الله، قال: حدثنا يحيى بن آدم. وابن ماجة (٤٣٠) قال: حدثنا محمد بن أبي خالد القزويني. قال: حدثنا عبد الرزاق. والترمذي (٣١) قال: حدثنا يحيى بن موسى. قال: حدثنا عبد الرزاق. وابن خزيمة (١٥١) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا خلف بن الوليد. وفي (١٥٢) قال: حدثنا إسحاق بن منصور قال: أخبرنا عبد الرحمن يعني ابن مهدي. وفي (١٦٧) قال: حدثنا محمد بن الوليد، قال: حدثنا أبو عامر.\nسبعتهم - وكيع، ومالك، ويحيى، وعبد الرزاق، وخلف، وعبد الرحمن، وأبو عامر - عن إسرائيل، عن عامر، وهو ابن شقيق بن جمرة الأسدي، عن أبي وائل شقيق بن سلمة، فذكره.\n* رواية وكيع: «أن رسول الله -ﷺ- توضأ ثلاثا ثلاثا» .\n* رواية عبد الرزاق مختصرة على: «أن رسول الله -ﷺ- توضأ فخلل لحيته» .","vol":"7","page":185},{"text":"٥١٩٢ - (د) أنس بن مالك - ﵁ - أن رسول الله - ﷺ- «كان إذا توضأ أخذ كَفا من ماء، فأدخَلهُ تَحتَ حَنَكِهِ، فَخَلَّلَ به لحيتَه، وقال: هكذا أمرني ربي ﷿» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٥) في الطهارة، باب تخليل اللحية، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤٥) قال: ثنا أبو توبة، يعني الربيع بن نافع، حدثنا أبو المليح، عن الوليد بن زوران، عن أنس، به.\nقال أبو داود: ابن زروان روى عنه حجاج بن حجاج، وأبو المليح الرقي.","vol":"7","page":185},{"text":"٥١٩٣ - (ت) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- قال: «إذا توضأت فَخلِّل أصابع يَديكَ ورجليك» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩) في الطهارة، باب ما جاء في تخليل الأصابع، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن صالح مولى التوأمة، قال: سمعت ابن عباس يقول: «سأل رجل النبي، -ﷺ-، عن شيء من أمر الصلاة. فقال له رسول الله -ﷺ-: خلل أصابع يديك ورجليك، يعني إسباغ الوضوء، وكان فيما قال له: إذا ركعت، فضع كفيك على ركبتيك حتى تطمئن، وإذا سجدت، فأمكن جبهتك من الأرض، حتى تجد حجم الأرض» .\nأخرجه أحمد (١/٢٨٧) (٢٦٠٤) قال: حدثنا سليمان بن داود الهاشمي. وابن ماجة (٤٤٧) والترمذي (٣٩) قالا: حدثنا إبراهيم بن سعيد الجوهري، قال: حدثنا سعد بن عبد الحميد بن جعفر.\nكلاهما - سليمان، وسعد - عن عبد الرحمن بن أبي الزناد، عن موسى بن عقبة، عن صالح مولى التوأمة، فذكره.\n* رواية سعد بن عبد الحميد مختصرة على أوله.","vol":"7","page":185},{"text":"٥١٩٤ - (ت د) المستورد بن شداد - ﵁ - قال: «رأيت النبيَّ - ﷺ- إذا توضأ يَدْلُكُ أصابِعَ رجليه بِخِنْصَرِه» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (٤٠) في الطهارة، باب ما جاء في تخليل الأصابع، وأبو داود رقم (١٤٨) في الطهارة، باب غسل الرجلين، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٢٩ بثلاثة أسانيد، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث ابن لهيعة، وقال الحافظ في \" التلخيص \" تابعه الليث بن سعد وعمرو بن الحارث، أخرجه البيهقي، وأبو بشر الدولابي، والدارقطني في \" غرائب مالك \"، من طريق ابن وهب عن الثلاثة، وصححه ابن القطان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٢٩) قال: حدثنا موسى بن داود. وفي (٤/٢٢٩) قال: حدثنا حسن بن موسى، وابن داود. (ح) ويحيى بن إسحاق. وأبو داود (١٤٨) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٤٤٦) قال: حدثنا محمد بن المصفى الحمصي، قال: حدثنا محمد بن حمير. والترمذي (٤٠) قال: حدثنا قتيبة.\nخمستهم - موسى بن داود، وحسن بن موسى، ويحيى بن إسحاق، وقتيبة، ومحمد بن حمير - عن ابن لهيعة، عن يزيد بن عمرو المعافري، عن أبي عبد الرحمن الحبلي، فذكره.\n* قال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث ابن لهيعة.\n* قال أبو الحسن بن سلمة راوي السنن عن ابن ماجة - حدثنا خلاد بن يحيى الحلواني، قال: حدثنا قتيبة. قال: حدثنا ابن لهيعة، فذكر نحوه.\nقلت: قال الحافظ في «التلخيص»: تابعه الليث بن سعد وعمرو بن الحارث، أخرجه البيهقي، وأبو بشر الدولابي والدارقطني في غرائب مالك، من طريق ابن وهب عن الثلاثة، وصححه ابن القطان. اهـ، وعندي العبارة بسلامة طرق هؤلاء لمتابعي ابن لهيعة.","vol":"7","page":185},{"text":"٥١٩٥ - (ت س د) لقيط بن صبرة - ﵁ - قال: قال رسول الله - ﷺ-: «إذا توضأتَ فَخَلِّلِ الأصابع» . ⦗١٨٦⦘\nأخرجه الترمذي، وزاد النسائي «وأسْبِغ الوضوء» .\nوفي رواية لهما قال: قلت: يا رسول الله، أخبرني عن الوضوء، قال: «أسبغ الوضوء، وخلِّلْ بين الأصابع، وبَالِغْ في الاستنشاق إلا أن تكون صائمًا» .\nوأخرج أبو داود هذه الرواية الآخرة في آخر حديث طويل، وهو مذكور في كتاب اللواحق من آخر الكتاب.\nولأبي داود أيضًا طرف منه، قال: «بالغْ في الاستنشاق إلا أن تكون صائمًا» (١) .\n_________\n(١) رواه أبو داود رقم (١٤٢) و(١٤٣) و(١٤٤) في الطهارة، باب في الاستنثار، والترمذي رقم (٣٨) في الطهارة، باب ما جاء في تخليل الأصابع، والنسائي ١ / ٦٦ في الطهارة، باب المبالغة في الاستنشاق، وباب الأمر بتخليل الأصابع، وهو حديث صحيح، ورواه أيضًا أحمد في \" المسند \" ٤ / ٣٣، والحاكم ١ / ١٤٧ و١٤٨ مطولًا بأسانيد متعددة وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن عاصم بن لقيط بن صبرة، عن أبيه لقيط بن صبرة، قال: «كنت وافد بني المنتفق، أو في وفد بني المنتفق، إلى رسول الله -ﷺ- قال: فلما قدمنا على رسول الله -ﷺ-، فلم نصادفه في منزله، وصادفنا عائشة أم المؤمنين، قال: فأمرت لنا بخزيرة، فصنعت لنا، قال: وأتينا بقناع -والقناع: الطبق فيه تمر- ثم جاء رسول الله -ﷺ-. فقال: هل أصبتم شيئا. أو أمر لكم بشيء؟ قال: قلنا: نعم يا رسول الله، قال: فبينا نحن مع رسول الله -ﷺ- جلوس إذ دفع الراعي غنمه إلى المراح، ومعه سخلة تعير. فقال: ما ولدت يا فلان؟ قال: بهمة. قال: فاذبح لنا مكانها شاة، ثم قال: لا تحسبن، ولم يقل: لا يحسبن، أنا من أجلك ذبحناها، لنا غنم مائة لا نريد أن تزيد، فإذا ولد الراعي بهمة ذبحنا مكانها شاة، قال: قلت: يا رسول الله، إن لي امرأة وإن في لسانها شيئا، يعني البذاء. قال: فطلقها إذا، قال: قلت: يا رسول الله، إن لها صحبة ولي منها ولد، قال: فمرها. يقول: عظها، فإن يك فيها خير فستفعل، ولا تضرب ظعينتك كضربك أمتك، فقلت: يا رسول الله، أخبرني عن الوضوء، قال: أسبغ الوضوء، وخلل بين الأصابع، وبالغ في الاستنشاق، إلا أن تكون صائما.» .\n١- أخرجه أحمد (٤/٣٢، ٣٣) قال: حدثنا وكيع. وفي (٤/٣٣) قال: حدثنا عبد الرحمن. والترمذي (٣٨) قال: حدثنا قتيبة وهناد، قالا: حدثنا وكيع. والنسائي (١/٦٦) وفي الكبرى (٩٩) قال: أنبأنا إسحاق بن إبراهيم، قال: أنبأنا وكيع. وفي (١/٧٩) وفي الكبرى (١١٦) قال: أنبأنا محمد بن رافع، قال: حدثنا يحيى بن آدم. وفي الكبرى تحفة الأشراف (١١١٧٢) عن محمد بن المثنى، عن عبد الرحمن.\nثلاثتهم - وكيع، وعبد الرحمن بن مهدي، ويحيى بن آدم - عن سفيان.\n٢- وأخرجه أحمد (٤/٢١١) قال: حدثنا يحيى بن سعيد. والدارمي (٧١١) قال: أخبرنا أبو عاصم. وأبو داود (١٤٣) قال: حدثنا عقبة بن مكرم، قال: حدثنا يحيى بن سعيد. وفي (١٤٤) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا أبو عاصم. والنسائي في الكبرى تحفة الأشراف (١١١٧٢) عن محمد بن عبد الأعلى، عن خالد بن الحارث.\nثلاثتهم - يحيى بن سعيد، وأبو عاصم، وخالد - عن عبد الملك بن جريج.\n٣- وأخرجه البخاري في الأدب المفرد (١٦٦) قال: حدثنا أحمد بن محمد، قال: حدثنا داود بن عبد الرحمن.\n٤- وأخرجه أبو داود (١٤٢) قال: حدثنا قتيبة بن سعيد في آخرين. وفي (٢٣٦٦، ٣٩٧٣) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٧٠٤، ٤٤٨) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٧٨٨) قال: حدثنا عبد الوهاب بن عبد الحكم البغدادي الوراق وأبو عمار الحسين بن حريث. والنسائي (١/٦٦) وفي الكبري (١١٦) قال: أخبرنا قتيبة بن سعيد. وفي (١/٧٩) وفي الكبري (١١٦) قال: أخبرنا إسحاق بن إبراهيم.\nوابن خزيمة (١٥٠) قال: حدثنا الزعفراني وزياد بن يحيى الحساني وإسحاق بن حاتم المدائني ورزق الله بن موسى والجماعة. وفي (١٦٨) قال: حدثنا الحسن بن محمد، وأبو الخطاب زياد بن يحيى الحساني، وإسحاق بن حاتم بن المدائني وجماعة غيرهم.\nتسعتهم - قتيبة، وأبو بكر بن أبي شيبة، وعبد الوهاب، وأبو عمار الحسين بن حريث، وإسحاق بن إبراهيم، والحسن بن محمد الزعفراني، وأبو الخطاب زيد بن يحيى الحساني، وإسحاق بن حاتم المدائني وجماعة ابن سليم الطائفي.\nأربعتهم - سفيان، وعبد الملك بن جريج، وداود، ويحيى - عن إسماعيل بن كثير أبي هاشم، عن عاصم ابن لقيط بن صبرة، فذكره.\n* أخرجه أحمد (٤/٣٣) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: حدثنا إسماعيل بن كثير أبو هاشم المكي، عن عاصم بن لقيط بن صبرة، عن أبيه أو جده وافد بني المنتفق، قال: انطلقت أنا وصاحب لي حتى انتهينا إلى رسول الله -ﷺ-، فذكره.\n* الروايات مطولة ومختصرة.","vol":"7","page":185},{"text":"<span data-type=\"title\" id=toc-1079>الخامسة: في مسح الأذن</span>\n٥١٩٦ - (د) الربيع بنت معوذ - ﵄ - قالت: «إن النبيَّ - ﷺ- توضأ، فأدخل إصْبَعيْه في جُحْرَي أُذُنيه» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣١) في الطهارة، باب صفة وضوء النبي ﷺ، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٥٩) وأبو داود (١٣١) قال: حدثنا إبراهيم بن سعيد. وابن ماجة (٤٤١) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد.\nأربعتهم - أحمد بن حنبل، وإبراهيم بن سعيد الجوهري، وأبو بكر، وعلي بن محمد - قالوا: حدثنا وكيع، عن الحسن بن صالح، عن عبد الله بن محمد بن عقيل، فذكره.\nقلت: عبد الله بن محمد بن عقيل حديثه حسن، والله أعلم.","vol":"7","page":186},{"text":"٥١٩٧ - (ط) نافع - مولى ابن عمر، ﵃ - قال: «كان ابن عمر يأخذ الماء بإصبعيه لأُذنيه» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٣٤ في الطهارة، باب ما جاء في المسح بالرأس والأذنين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ (٦٦) عن نافع، به.","vol":"7","page":186},{"text":"السادسة: إسباغ الوضوء\n٥١٩٨ - (خ م س) أبو هريرة - ﵁ -: من رواية نُعيم بن عبد الله المُجمِر عنه: أنَّ النبي - ﷺ- قال: «إن أُمَّتي يُدْعَونَ يومَ القيامة غُرًَّا مُحَجَّلِين من آثار الوضوء» فمن استطاع منكم أن يُطيلَ غُرَّتَه فليفعل (١) .\nوفي رواية قال: «رأيت أبا هريرة يتوضأ: فغسل وجهه، فأسْبَغَ الوضوء، ثم غسل يده اليمنى حتى أشْرَعَ في العَضُد، ثم مسح رأسه، ثم غسل رجله اليمنى حتى أشْرَع في السَّاق، ثم غسل رجله اليسرى حتى أشرع في الساق، ثم قال لي: هكذا رأيتُ النبيَّ - ﷺ- يتوضأ» وقال: قال النبي - ﷺ-: «أنتم الغُرُّ المُحَجَّلُونَ يوم القيامة: من إسْبَاغ الوضوء» فمن استطاع منكم فليُطل غُرَّتَه وتَحْجيلَه.\nوفي أخرى «أنه رأى أبا هريرة يتوضأ، فغسل وجهه ويديه حتى كاد يبلغ المَنْكبين، ثم غسل رجليه حتى رفع إلى الساقين، ثم قال: سمعتُ النبي - ﷺ- يقول: إن أُمَّتي يأتون يوم القيامة غرًَّا مُحجَّلين، من أثر الوضوء» فمن استطاع منكم أن يُطِيلَ غُرَّتَه فليفعل. أخرجه البخاري ومسلم.\nولمسلم من رواية أبي حازم قال: «كنت خَلْفَ أبي هريرة، وهو يتوضأ للصلاة، فكان يَمُدُّ يَدَهُ حتى تَبلُغَ إبْطَهُ، فقلت له: يا أبا هريرة ما هذا الوضوء؟ فقال: يا بني فَرُّوخَ، أنتم هاهنا؟ لو علمت أنكم هاهنا ما توضأت ⦗١٨٨⦘ هذا الوضوء، سمعت خليلي - ﷺ- يقول: تَبْلُغُ الحِلْيَةُ من المؤمن حيث يبلغُ الوضوءُ» .\nوله روايات تتضمن ذِكْر الحوض، وسترد في ذكر الحوض في كتاب القيامة من حرف القاف.\nوفي رواية النسائي مثل رواية مسلم، ولم يذكر قوله: «يا بَني فرُّوخ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غُرًّا مُحَجَّلِين) الغُرَّة والتَّحْجِيل: بياض في وجه الفرس وقوائمه، وذلك مما يحسنه ويزينه، فاستعاره للإنسان وجعل أثر الوضوء في الوجه واليدين والرجلين، كالبياض الذي هو للفرس، ولذلك قال بإسباغ الوضوء، فإنه يزيد التَّحْجِيل ويطيله.\n_________\n(١) وجملة \" فمن استطاع منكم أن يطيل غرته فليفعل \" مدرجة من كلام أبي هريرة كما حققه الحافظ في \" الفتح \".\n(٢) رواه البخاري ١ / ٢٠٧ و٢٠٨ في الوضوء، باب فضل الوضوء والغر المحجلين من آثار الوضوء، ومسلم (٢٤٦) في الطهارة، باب استحباب إطالة الغرة والتحجيل في الوضوء، و(٢٥٠) باب تبلغ الحلية حيث يبلغ الوضوء، والنسائي ١ / ٩٤ و٩٥ في الطهارة، باب حلية الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٤، ٥٢٣) قال: حدثنا أبو عامر، عبد الملك بن عمرو، قال: حدثنا فليح ابن سليمان. وفي (٢/٤٠٠) قال: حدثنا أبو العلاء. قال: حدثنا ليث، عن خالد بن يزيد، عن سعيد بن أبي هلال. والبخاري (١/٤٦) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن خالد، عن سعيد بن أبي هلال. ومسلم (١/١٤٩) قال: حدثني أبو كريب محمد بن العلاء والقاسم بن زكريا بن دينار وعبد بن حميد. قالوا: حدثنا خالد بن مخلد، عن سليمان بن بلال. قال: حدثني عمارة بن غزية الأنصاري (ح) وحدثني هارون بن سعيد الأيلي. قال: حدثني ابن وهب. قال: أخبرني عمرو بن الحارث، عن سعيد بن أبي هلال.\nثلاثتهم - فليح، وسعيد، وعمارة عن نعيم بن عبد الله المجمر، فذكره.\n* الروايات مطولة ومختصرة. وألفاظها متقاربة.\nوعن أبي حازم، قال: كنت خلف أبي هريرة وهو يتوضأ للصلاة، فكان يمد يده حتى تبلغ إبطه.\nأخرجه أحمد (٢/٣٧١) قال: حدثنا حسين بن محمد، قال: حدثنا خلف يعني ابن خليفة ومسلم (١/ ١٥١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا خلف، يعني ابن خليفة. والنسائي (١/٩٣) وفي الكبرى (١٤١) قال: أخبرنا قتيبة، عن خلف، وهو ابن خليفة. وابن خزيمة (٧) قال: حدثنا إبراهيم بن يوسف الصيرفي الكوفي، قال: حدثنا ابن إدريس.\nكلاهما- خلف وعبد الله بن إدريس - عن أبي مالك الأشجعي، عن أبي حازم، فذكره.\nوعن كعب المدني، عن أبي هريرة، قال: سمعت رسول الله -ﷺ- يقول: «إنكم الغر المحجلون يوم القيامة من آثار الطهور، فمن استطاع منكم أن يطيل غرته فليفعل.» .\nأخرجه أحمد (٢/٣٦٢) قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة. عن ليث. وهو ابن أبي سليم. عن كعب فذكره.","vol":"7","page":187},{"text":"٥١٩٩ - (س) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسول الله - ﷺ-: «أسْبِغوا الوضوء» .\nأخرجه النسائي، وهو طرف من حديث قد تقدَّم في الفرع الأول (١) .\n_________\n(١) ١ / ٨٩ في الطهارة، باب الأمر بإسباغ الوضوء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٤) (٦٥٢٨) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٢/١٩٣) (٦٨٠٩) قال: حدثنا وكيع، قال: حدثنا سفيان. (ح) وعبد الرحمن،عن سفيان،وفي (٢/٢٠١) (٦٨٨٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٧١٢) قال: أخبرنا يزيد بن هارون، قال: حدثنا جعفر، هو ابن الحارث. ومسلم (١/١٤٧، ١٤٨) قال: حدثني زهير بن حرب، قال: حدثنا جرير. (ح) وحدثنا إسحاق، قال: أخبرنا جرير. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن سفيان (ح) وحدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٩٧) قال: حدثنا مسدد، قال: حدثنا يحيى، عن سفيان. وابن ماجة (٤٥٠) قال: حدثنا أبو بكر ابن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، عن سفيان. والنسائي (١/٧٧) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان (ح) وأنبأنا عمرو بن علي، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (١/٨٩) وفي الكبرى (١٣٦) قال: أخبرنا قتيبة، قال: حدثنا جرير. وابن خزيمة (١٦١) قال:حدثنا يوسف بن موسى، قال: حدثنا جرير.\nأربعتهم - سفيان، وشعبة، وجعفر بن الحارث، وجرير بن عبد الحميد - عن منصور، عن هلال بن يساف، عن أبي يحيى، فذكره.\nقلت: قول المصنف -﵀ - تقدم في الفرع الأول،يعني به حديث الأعقاب وقد تقدم تخريجه.","vol":"7","page":188},{"text":"٥٢٠٠ - (ت د س) عبد الله بن عباس - ﵄ - قال: «والله ⦗١٨٩⦘ ما خَصَّنا رسول الله - ﷺ- بشيء دُونَ الناس، إلا ثلاثة أشياءَ، فإنه أمرنا: أن نُسبِغ الوضوء، ولا نأكلَ الصدقة، ولا نُنْزِيَ الْحُمُر على الخيل» . أخرجه النسائي، وللترمذي نحوه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُنْزِي) نَزَا الذكر على الأنثى: إذا ركبها، وأنْزَيْتُه أنا، يقال ذلك في الحافر والظِّلْف والسِّباع.\n_________\n(١) رواه النسائي ١ / ٨٩ في الطهارة، باب الأمر بإسباغ الوضوء، والترمذي رقم (١٧٠١) في الجهاد، باب ما جاء في كراهية أن ننزي الحمر على الخيل، ورواه أيضًا أبو داود رقم (٨٠٨) في الصلاة، باب قدر القراءة في صلاة الظهر والعصر، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح:\n١- أخرجه أحمد (١/٢٢٥) (١٩٧٧) والترمذي (١٧٠١) قال: حدثنا أبو كريب. وابن خزيمة (١٧٥) قال: حدثنا يعقوب الدورقي.\nثلاثتهم - أحمد، وأبو كريب، ويعقوب - عن إسماعيل بن إبراهيم بن علية.\n٢- وأخرجه أحمد (١/٢٣٢) (٢٠٦٠) (١/٢٣٤) (٢٠٩٢) قال: حدثنا وكيع، قال: حدثنا سفيان.\n٣- وأخرجه أحمد (١/٢٤٩) (٢٢٣٨) قال: حدثنا عفان، قال: حدثنا وهيب.\n٤- وأخرجه أبو داود (٨٠٨) قال: حدثنا مسدد، قال: حدثنا عبد الوارث.\n٥- وأخرجه ابن ماجة (٤٢٦) قال: حدثنا أحمد بن عبدة. والنسائي (١/٨٩) وفي الكبرى (١٣٧) قال: أخبرنا يحيى بن حبيب بن عربي. وفي (٦/٢٢٤) قال: أخبرنا حميد بن مسعدة. وابن خزيمة (١٧٥) قال: حدثنا أحمد بن عبدة.\nثلاثتهم - أحمد، ويحيى، وحميد - قالوا: حدثنا حماد بن زيد.\nخمستهم - إسماعيل، وسفيان، ووهيب، وعبد الوارث، وحماد - عن موسى بن سالم أبي جهضم، قال: حدثني عبد الله ولفظه:\nعن عبد الله بن عبيد الله بن عباس، قال: كنت عند ابن عباس، فسأله رجل: أكان رسول الله -ﷺ- يقرأ في الظهر والعصر؟ قال: لا. قال: فلعله كان يقرأ في نفسه؟ قال: خمشا. هذه شر من الأولى. إن رسول الله -ﷺ- عبد، أمره الله تعالى بأمره، فبلغه. والله ما اختصنا رسول الله -ﷺ- بشيء دون الناس، إلا بثلاثة: أمرنا أن نسبغ الوضوء، وأن لا نأكل الصدقة، ولا ننزي الحمر على الخيل.","vol":"7","page":188},{"text":"<span data-type=\"title\" id=toc-1081>السابعة: في مقدار الماء</span>\n٥٢٠١ - (خ م ت د س) أنس بن مالك - ﵁ - قال: «كان النبيُّ - ﷺ- يغتسل بالصَّاع إلى خمسة أمْداد، ويتوضأ بالمدِّ» .\nوفي رواية «كان يغتسل بخمس مكاكيكَ، ويتوضأُ بمكُّوك» .\nوفي رواية: «بخمس مكاكيَّ» أخرجه البخاري ومسلم.\nوفي رواية الترمذي: أن رسول الله - ﷺ- قال: «يُجزئ في الوضوء رَطلان من ماء» .\nوفي أخرى له: «أنه كان يتوضأ بالمكُّوك، ويغتسل بخمس مكاكيكَ» . ⦗١٩٠⦘\nوأخرج النسائي الرواية الثانية، ورواية الترمذي الثانية.\nوعند أبي داود قال: «كان النبيُّ - ﷺ- يتوضأ بإناء يسع رَطلين، ويغتسل بالصاع» .\nوفي رواية قال: «يتوضأ بمكُّوك» ولم يذكر «رَطلين» (١) .\n_________\n(١) رواه البخاري ١ / ٢٦٣ في الوضوء، باب الوضوء بالمد، ومسلم رقم (٣٢٥) في الحيض، باب القدر المستحب من الماء في غسل الجنابة، وأبو داود رقم (٩٥) في الطهارة، باب ما يجزئ من الماء في الوضوء، والترمذي رقم (٦٠٩) في الصلاة، باب قدر ما يجزئ من الماء في الوضوء، والنسائي ١ / ٥٧ و٥٨ في الطهارة، باب القدر الذي يكتفي به الرجل من الماء للوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عبد الله بن عبد الله بن جبر، قال: سمعت أنسا يقول: «كان النبي -ﷺ- يغتسل بالصاع إلى خمسة أمداد، ويتوضأ بالمد.»\nوفي رواية شعبة عن ابن جبر: «كان رسول الله -ﷺ- يغتسل بخمس مكاكيك، مكاكي ويتوضأ بمكوك.» .\n١- أخرجه أحمد (٣/١١٢، ١١٦) قال: حدثنا يحيى بن سعيد. وفي (٣/١١٢، ٢٨٢) قال: حدثنا محمد بن جعفر. وفي (٣/٢٥٩) قال: حدثنا عفان. وفي (٣/٢٩٠) قال: حدثنا بهز. والدارمي (٦٩٥) قال: أخبرنا أبو الوليد الطيالسي. ومسلم (١/١٧٧) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. وفي (١/٧٧) قال: وحدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي. والنسائي (١/٥٧) ١٧٩) وفي الكبري (٧٤) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي (١/١٢٧) وفي الكبرى حديث رقم (٧٥) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله. وابن خزيمة (١١٦) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي.\nثمانيتهم - عن شعبة -.\n٢- وأخرجه البخاري (١/٦٢) قال: حدثنا أبو نعيم. ومسلم (١/١٧٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا وكيع.\nكلاهما - أبو نعيم، ووكيع - عن مسعر.\nكلاهما - شعبة، ومسعر - عن عبد الله بن عبد الله بن جبر، فذكره.\nعن عبد الله بن جبر، عن أنس، قال: «كان النبي -ﷺ- يتوضأ بإناء يسع رطلين ويغتسل بالصاع.» .\nأخرجه أحمد (٣/١٧٩) قال: حدثنا أسود بن عامر شاذان، وأبو داود (٩٥) قال: حدثنا محمد بن الصباح البزاز.\nكلاهما - شاذان، ومحمد- قالا: حدثنا شريك، عن عبد الله بن عيسى، عن عبد الله بن جبر، فذكره.\nوعن ابن جبر بن عتيك، عن أنس بن مالك، أن رسول الله -ﷺ- قال: «يجزئ في الوضوء رطلان من ماء.» .\nأخرجه أحمد (٣/١٧٩)، والترمذي (٦٠٩) قال: حدثنا هناد.\nكلاهما - أحمد، وهناد - قالا: حدثنا وكيع، قال: حدثنا شريك، عن عبد الله بن عيسى، عن ابن جبر، فذكره.\nوعن جبر بن عبد الله، عن أنس بن مالك، عن النبي -ﷺ- أنه قال: «يكفي أحدكم مد في الوضوء» .\nأخرجه أحمد (٣/٢٦٤) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة، عن سفيان، عن عبد الله بن عسى، قال: حدثني جبر بن عبد الله فذكره. كذا سماه سفيان.","vol":"7","page":189},{"text":"٥٢٠٢ - (د) عائشة - ﵂ - قالت: «إن النبيَّ - ﷺ- كان يغتسل بالصَّاع، ويتوضأ بالمُدِّ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٢) في الطهارة، باب ما يجزئ من الماء في الوضوء، يجزئ في الغسل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/١٢١) قال: حدثنا عفان. قال: حدثنا همام. وفي (٦/١٢١) قال: حدثنا عفان. قال: حدثنا أبان. وفي (٦/٢٣٤) قال: حدثنا عبد الأعلى. قال: حدثنا سعيد. وفي (٦/٢٣٤، ٢٣٨) قال: حدثنا يزيد. قال: أخبرنا همام. وفي (٦/٢٣٤) قال: حدثنا عبد الوهاب، عن سعيد. وفي (٦/٢٤٩) قال: حدثنا عبد الصمد. قال: حدثنا أبان. وأبو داود (٩٢) قال: حدثنا محمد بن كثير. قال: حدثنا همام. وابن ماجة (٢٦٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون، عن همام. والنسائي (١/١٧٩) قال: أخبرنا هارون بن إسحاق الكوفي. قال: حدثنا عبدة يعني ابن سليمان، عن سعيد.\nثلاثتهم - همام، وأبان، وسعيد بن أبي عروبة - عن قتادة، عن صفية، فذكرته.\n* أخرجه أحمد (٦/٢١٨) قال: حدثنا بهز. قال: حدثنا حماد بن سلمة. قال: أخبرنا قتادة، عن معاذ، عن صفية، عن عائشة، مثله. زاد فيه معاذة.\n* وأخرجه أحمد (٦/٢٣٤) قال: حدثنا يزيد. قال: أخبرنا سعيد، عن قتادة، عن صفية بنت شيبة أو معاذة، عن عائشة، بمثله.\nوعن عطاء. قال: قالت عائشة: «كان رسول الله -ﷺ- يتوضأ بالمد، ويغتسل بالصاع» .\nأخرجه أحمد (٦/١٣٣) قال: حدثنا النضر بن إسماعيل أبو المغيرة. قال: حدثنا ابن أبي ليلى، عن عطاء، فذكره.\nوعن أم الحسن، عن عائشة. قالت: «كان رسول الله -ﷺ- يتوضأ بالمد، ويغتسل بالصاع» .\nأخرجه أحمد (٦/٢٨٠) والنسائي (١/١٨٠) قال: أخبرنا أبو بكر بن إسحاق.\nكلاهما - أحمد بن حنبل، وأبو بكر - قالا: حدثنا الحسن بن موسى. قال: حدثنا شيبان، عن قتادة، عن الحسن، عن أمه، فذكرته.","vol":"7","page":190},{"text":"٥٢٠٣ - (د) جابر بن عبد الله - ﵄ - قال: «كان النبيُّ - ﷺ- يغتسل بالصَّاع ويتطهر بالمدِّ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٣) في الطهارة، باب ما يجزئ من الماء في الوضوء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن سالم بن أبي الجعد، عن جابر.\n١- أخرجه أحمد (٣/٣٠٣) قال: حدثنا هشيم. وفي (٣/٣٧٠) قال: حدثنا علي بن عاصم وعبد بن حميد (١١١٤) قال: حدثني ابن أبي شيبة، قال: حدثنا محمد بن فضيل. وأبو داود (٩٣) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا هشيم.\nثلاثتهم - هشيم، وعلي، ومحمد - عن يزيد بن أبي زياد.\n٢- وأخرجه ابن خزيمة (١١٧) قال: حدثنا هارون بن إسحاق الهمداني من كتابه، قال: حدثنا ابن فضيل، عن حصين، ويزيد بن أبي زياد.\nكلاهما - حصين ويزيد - عن سالم بن أبي الجعد، فذكره.\nوعن أبي الزبير، عن جابر، «أن رسول الله -ﷺ- كان يتوضأ بالمد، ويغتسل بالصاع.» .\nأخرجه عبد بن حميد (١٠٧٠) قال: حدثني صالح بن عبد الله. وابن ماجة (٢٦٩) قال: حدثنا هشام بن عمار.","vol":"7","page":190},{"text":"٥٢٠٤ - (م ت) سفينة - ﵁ - قال: «كان رسول الله - ﷺ- يغتسل بالصاع، ويتوضأُ المدِّ» .\nوفي رواية: «كان رسول الله - ﷺ- يُغَسِّلَه الصَّاعُ من الماءِ من الجنابة، ويُوضِّؤُه المدُّ» أخرجه مسلم. ⦗١٩١⦘\nوللترمذي قال: «إنه كان يتوضأ بالمدِّ، ويغتسل بالصاع» (١) .\n_________\n(١) رواه مسلم رقم (٣٢٦) في الحيض، باب القدر المستحب من الماء في غسل الجنابة، والترمذي رقم (٥٦) في الطهارة، باب في الوضوء بالمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٢٢) قال: حدثنا علي بن عاصم. وفيه (٥/٢٢٢) قال: حدثنا إسماعيل بن إبراهيم والدارمي (٦٩٤) قال: أخبرنا محمد بن عيسى، قال: حدثنا ابن علية، ومسلم (١/١٧٧) قال: حدثنا أبو كامل الجحدري، وعمرو بن علي.\nكلاهما - عن بشر بن المفضل - (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن علية. (ح) وحدثني علي بن حجر، قال: حدثنا إسماعيل. وابن ماجة (٢٦٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن إبراهيم. والترمذي (٥٦) قال: حدثنا أحمد بن منيع، وعلي بن حجر، قالا: حدثنا إسماعيل بن علية. ثلاثتهم - علي بن عاصم، وإسماعيل بن إبراهيم بن علية، وبشر بن المفضل - قالوا: حدثنا أبو ريحانة، فذكره.\n* قال أحمد، في رواية علي بن عاصم، عن أبي ريحانة: وسماه علي: عبد الله بن مطر. المسند (٥/٢٢٢) .","vol":"7","page":190},{"text":"٥٢٠٥ - (د س) أم عمارة - ﵂ -: «أن النبي - ﷺ- توضأ، فأُتِيَ بإناء فيه ماء قدرَ ثلثي المدِّ» أخرجه أبو داود.\nوزاد النسائي: قال شعبة: «فأحفظ: أنه غسل ذِرَاعَيْه، وجعل يَدْلُكُهما، ومسح أُذنيه باطنَهما، ولا أحفظ أنه مسح ظاهرَهما» (١) .\n_________\n(١) رواه أبو داود رقم (٩٤) في الطهارة، باب ما يجزئ من الماء في الوضوء، والنسائي ١ / ٥٨ في الطهارة، باب القدر الذي يكتفي به الرجل من الماء للوضوء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٩٤) والنسائي (١/٥٨) وفي السنن الكبرى (٧٦) قال أبو داود: حدثنا. وقال النسائي: أخبرنا محمد بن بشار. قال: حدثنا محمد. ثم ذكر كلمة معناها: حدثنا شعبة، عن حبيب. قال: سمعت عباد بن تميم يحدث عن جدتي وهي أم عمارة بنت كعب، فذكره.","vol":"7","page":191},{"text":"٥٢٠٦ - (د) عبد الله بن زيد [بن عاصم]- ﵁ - قال: «جاءنا النبيُّ - ﷺ-، فأخْرجنا له ماء في تَوْر من صفْر، فتوضأ» . أخرجه أبوداود (١) .\n_________\n(١) رقم (١٠٠) في الطهارة، باب الوضوء في آنية الصفر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"7","page":191},{"text":"٥٢٠٧ - (ت) أُبي بن كعب - ﵁ - أن رسول الله - ﷺ- قال: «إن للوضوء شيطانًا يقال له: الْوَلَهَانُ، فاتقوا وَسْوَاسَ الماء» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٧) في الطهارة، باب ما جاء في كراهية الإسراف في الوضوء بالماء، وإسناده ضعيف، فيه خارجة بن مصعب، وهو متروك وكان يدلس عن الكذابين، وقال الترمذي: حديث أبي بن كعب حديث غريب وليس إسناده بصحيح عند أهل الحديث لأنا لا نعلم أحدًا أسنده غير خارجة، وقد روي هذا الحديث من غير وجه عن الحسن قوله، ولا يصح في هذا الباب عن النبي ﷺ شيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف جدا.\nأخرجه أحمد (٥/١٣٦) قال: ثنا محمد بن المثنى، وابن ماجة (٤٢١)، والترمذي (٥٧) وابن خزيمة (١٢٢) قالوا: حدثنا محمد بن بشار.\nكلاهما- ابن المثنى، وابن بشار - قالا: حدثنا أبو داود، قال: حدثنا خارجة بن مصعب، عن يونس بن عبيد، عن الحسن، عن عتي، فذكره.\nقال أبو عيسى الترمذي: حديث غريب وليس إسناده بصحيح عند أهل الحديث، لأنا لا نعلم أحدا، أسنده غير خارجة وقد روي هذا الحديث من غير وجه عن الحسن قوله، ولا يصح في هذا الباب عن النبي -ﷺ- شيء.","vol":"7","page":191},{"text":"<span data-type=\"title\" id=toc-1082>الثامنة: المنديل</span>\n٥٢٠٨ - (ت) عائشة - ﵂ - قالت: «كان لرسول الله - ﷺ- خِرْقَة يُنشِّفُ بها بعد الوضوء» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٣) في الطهارة، باب ما جاء في التمندل بعد الوضوء من حديث أبي معاذ عن الزهري عن عروة عن عائشة، قال الترمذي: حديث عائشة ليس بالقائم ولا يصح عن النبي ﷺ في هذا الباب شيء، وأبو معاذ: يقولون: هو سليمان بن أرقم، وهو ضعيف وقال: وفي الباب عن معاذ بن جبل، أقول: ورواه الحاكم في \" المستدرك \" ١ / ١٥٤ من حديث أبي معاذ عن الزهري عن عروة عن عائشة، وقال: أبو معاذ هذا، هو الفضل بن ميسرة بصري روى عنه يحيى بن سعيد وأثنى عليه، وقال الحاكم: وهو حديث قد روي عن أنس ولم يخرجاه وأقره الذهبي، وقال الحافظ في \" التلخيص \"، وفي الباب عن سلمان أخرجه ابن ماجة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٥٣) قال: حدثنا سفيان بن وكيع بن الجراح. قال: حدثنا عبد الله بن وهب، عن زيد بن حباب، عن أبي معاذ، عن الزهري، عن عروة، فذكره.\n* قال الترمذي: حديث عائشة ليس بالقائم، ولا يصح عن النبي -ﷺ- في هذا الباب شيء. وأبو معاذ يقولون: هو سليمان بن أرقم وهو ضعيف عند أهل الحديث.","vol":"7","page":192},{"text":"٥٢٠٩ - (ت) معاذ بن جبل - ﵁ - قال: «رأيت النبي - ﷺ- إذا توضأ مسح وجهه بطرَف ثوبه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٤) في الطهارة، باب ما جاء في التمندل بعد الوضوء، وفي سنده رشدين بن سعد وعبد الرحمن بن زياد بن أنعم الأفريقي، وهما ضعيفان، وقال الترمذي: وقد رخص قوم من أهل العلم من أصحاب النبي ﷺ ومن بعدهم في التمندل بعد الوضوء، ومن كرهه إنما كرهه من قبل أنه قيل: إن الوضوء يوزن، وروي ذلك عن سعيد بن المسيب والزهري وساق حديثًا من قول الزهري قال: إنما كره المنديل بعد الوضوء لأن الوضوء يوزن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٥٤) قال: حدثنا قتيبة، قال:حدثنا رشدين بن سعد، عن عبد الرحمن بن زياد ابن أنعم، عن عتبة بن حميد، عن عبادة بن نسي، عن عبد الرحمن بن غنم، فذكره.\n* قال الترمذي: هذا حديث غريب، وإسناده ضعيف، ورشدين بن سعد، وعبد الرحمن بن زياد بن أنعم الإفريقي يضعفان في الحديث.","vol":"7","page":192},{"text":"<span data-type=\"title\" id=toc-1083>التاسعة: الدعاء والتسمية</span>\n٥٢١٠ - (د) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «لا صلاة لمن لا وضوء له، ولا وضوء لمن لم يذكر اسم الله عليه» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٠١) في الطهارة، باب التسمية على الوضوء، من حديث يعقوب بن سلمة عن أبيه عن أبي هريرة، وفي سنده انقطاع، قال الحافظ في \" التهذيب \": قال البخاري: لا يعرف ليعقوب سماع من أبيه ولا لأبيه من أبي هريرة. أقول: ولكن للحديث شواهد يتقوى بها، وقال الحافظ المنذري في \" الترغيب والترهيب \": ولاشك أن الأحاديث التي وردت فيها وإن كان لا يسلم شيء منها عن مقال فإنها تتعاضد بكثرة طرقها وتكتسب قوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يثبت في هذا الباب حديث. تقدم تخريجه.","vol":"7","page":192},{"text":"٥٢١١ - (ت) رباح بن عبد الرحمن بن أبي سفيان بن حُوَيطب: عن جدته عن أبيها قالت: سمعتُ رسول الله - ﷺ- يقول: «لا وضوءَ لمن لم يذكر اسم الله عليه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥) في الطهارة، باب ما جاء في التسمية عند الوضوء، وإسناده ضعيف، وفي الباب أحاديث لا تخلو عن مقال، قال الترمذي: قال محمد بن إسماعيل (يعني البخاري): أحسن شيء في هذا الباب: حديث رباح بن عبد الرحمن، وقال المنذري في \" الترغيب والترهيب \": ولاشك أن الأحاديث التي وردت فيها وإن كان لا يسلم شيء منها عن مقال، فإنها تتعاضد بكثرة طرقها وتكتسب قوة، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يثبت في هذا الباب حديث.\n١- أخرجه أحمد (٤/٧٠) (٥/٣٨١) (٦/٣٨٢) قال: حدثنا الهيثم بن خارجة وفي (٤/٧٠) قال عبد الله: وقد سمعته أنا من الهيثم قال: حدثنا حفص بن ميسرة. وفي (٦/٣٨٢) قال: حدثنا عفان، قال: حدثنا وهيب. والترمذي (٢٥) قال: حدثنا نصر بن علي الجهضمي، وبشر بن معاذ العقدي، قالا: حدثنا بشر بن المفضل.\nثلاثتهم - حفص بن ميسرة، ووهيب، وبشر - عن عبد الرحمن بن حرملة.\n٢- وأخرجه أحمد (٤/٧٠) قال: حدثنا شيبان. وابن ماجة (٣٩٨) والترمذي (٢٦) قالا: حدثنا الحسن ابن علي، قال: حدثنا يزيد بن هارون.\nكلاهما - شيبان، ويزيد بن هارون - عن يزيد بن عياض.\nكلاهما - ابن حرملة، ويزيد بن عياض - عن أبي ثفال المري، أنه سمع رباح بن عبد الرحمن بن حويطب، فذكره.\n* رواية ابن ماجة مختصرة على «لا صلاة لمن لا وضوء له، ولا وضوء لمن لم يذكر اسم الله عليه.» .\n* ورواية الترمذي مختصرة على «لا وضوء لمن لم يذكر اسم الله عليه.» .\n* أخرجه أحمد (٦/٣٨٢) قال: حدثنا يونس، قال: حدثنا أبو معشر، عن عبد الرحمن بن حرملة، عن أبي ثفال المري، عن رباح بن عبد الرحمن بن حويطب، عن جدته، قالت: سمعت رسول الله -ﷺ-، فذكرته. ليس فيه سعيد بن زيد.\n* رواية الترمذي (٢٦) عن الحسن بن علي، لم يذكرها المزي في تحفة الأشراف. وقد أشار محقق جامع الترمذي إلى أن هذه الرواية لا توجد في بعض النسخ.","vol":"7","page":193},{"text":"٥٢١٢ - () أبو هريرة - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «من ذكر الله أولَ وضوئه، طَهُر جسده كلُّه، وإذا لم يذكر الله، لم يطهر منه إلا مواضع الوضوء» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره السيوطي في \" الجامع الصغير \" ونسبه لعبد الرزاق في الجامع عن الحسن الكوفي مرسلًا، قال المناوي: قال الذهبي: وفيه محمد بن أبان لا أعرفه الآن، وقال ابن القطان: فيه من لا يعرف البتة، وقال المناوي: ورواه الدارقطني عن أبي هريرة مسندًا مرفوعًا، قال الحافظ العراقي: وسنده أيضًا ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، عزاه السيوطي في الصغير لعبد الرزاق. قال المناوي: قال الذهبي: وفيه محمد بن أبان لا أعرفه الآن، وقال ابن القطان: فيه من لا يعرف.\nوعزاه المناوي للدارقطني مرفوعا، وضعف سنده الحافظ العراقي.","vol":"7","page":193},{"text":"٥٢١٣ - () أبو موسى الأشعري - ﵁ - قال: «أتيت رسول الله - ﷺ- وهو يتوضأ، فسمعته يقول: اللهم اغْفِرْ لي ذنبي، ووَسِّعْ لي في داري، وبارك لي في رزقي» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه ابن السني في \" عمل اليوم والليلة \" ص / ١٠ وذكره النووي في \" الأذكار \"، وزاد نسبته للنسائي في \" عمل اليوم الليلة \"، وهو حديث حسن، ورواه الترمذي من حديث أبي هريرة بدون ذكر الوضوء رقم (٣٤٩٦) في الدعوات، باب رقم (٨٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين: عزاه النووي في «الأذكار» للنسائي في عمل اليوم والليلة، ورواه ابن السني فيه (ص ١٠) .","vol":"7","page":193},{"text":"<span data-type=\"title\" id=toc-1084>الفصل الثاني: في الأحداث الناقضة للوضوء</span>، وفيه ستة فروع\n<span data-type=\"title\" id=toc-1085>الفرع الأول: في الخارج من السَّبيلين وغيرهما</span>، وفيه أربعة أنواع\n<span data-type=\"title\" id=toc-1086>[النوع] الأول: الرِّيح</span>\n٥٢١٤ - (ت م د) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «لا وضوء إلا من صوت أو رِيح» .\nوفي رواية قال: «إذا كان أحدُكم في المسجد فوجد ريحًا بين ألْيَتَيْهِ، فلا يَخرُجْ حتى يسمعَ صوتًا، أو يجدَ ريحًا» أخرجه الترمذي.\nوفي رواية مسلم قال: قال رسول الله - ﷺ-: «إذا وجد أحدكم في بطنه شيئًا فأشكل عليه أخرج [منه شيء] أم لا، فلا يخرجنَّ من المسجد حتى يسمع صوتًا أو يجد ريحًا» .\nوفي رواية أبي داود قال: «إذا كان أحدُكم في الصلاة، فوجدَ حركة في دُبُره: أحْدَثَ أو لم يُحْدِث، فأشكلَ عليه، فلا يَنْصَرِفْ حتى يسمعَ صوتًا، أو يجدَ ريحًا» (١) .\n_________\n(١) رواه مسلم رقم (٣٦٢) في الحيض، باب الدليل على أن من تيقن الطهارة ثم شك في الحدث فله أن يصلي بطهارته تلك، والترمذي رقم (٧٤) و(٧٥) في الطهارة، باب ما جاء في الوضوء من الريح، وأبو داود رقم (١٧٧) في الطهارة، باب إذا شك في الحدث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي صالح، عن أبي هريرة، أن رسول الله -ﷺ- قال: «لا وضوء إلا من صوت أو ريح.» .\nأخرجه أحمد (٢/٤١٠) قال: حدثنا محمد بن جعفر. وفي (٢/٤٣٥) قال: حدثنا يحيى. وفي (٢/٤٧١) قال: حدثنا وكيع. وابن ماجة (٥١٥) قال: حدثنا حجاج، قال: حدثنا شعبة. والدارمي (٧١٣) قال: أخبرنا هاشم بن القاسم. قال: حدثنا شعبة..\nخمستهم - محمد بن جعفر، ويحيى، ووكيع، وعبد الرحمن، وخالد بن الحارث - عن شعبة، عن سهيل بن أبي صالح، عن أبيه، فذكره.\nوعن أبي صالح، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «إذا وجد أحدكم في بطنه شيئا فأشكل عليه، أخرج منه شيء أم لا، فلا يخرجن من المسجد حتى يسمع صوتا أو يجد ريحا.» .\nوفي رواية عبد العزيز بن محمد: «إذا كان أحدكم في المسجد فوجد ريحا بين أليتيه..» الحديث.\nأخرجه أحمد (٢/٤١٤) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. والدارمي (٧٢٧) قال: أخبرنا يحيى بن حسان، قال: حدثنا حماد بن سلمة. ومسلم (١/١٩٠) قال: حدثني زهير بن حرب، قال: حدثنا جرير. وأبو داود (١٧٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. والترمذي (٧٥) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد. وابن خزيمة (٢٤) قال: حدثنا أحمد بن عبدة الضبي، عن عبد العزيز بن محمد الدراوردي وفي (٢٤ و٢٨) قال: حدثنا أبو بشر الواسطي، قال: حدثنا خالد، يعني ابن عبد الله الواسطي.\nأربعتهم - حماد بن سلمة، وجرير بن عبد الحميد، وعبد العزيز،وخالد بن عبد الله - عن سهيل بن أبي صالح، عن أبيه، فذكره.\nوعن سعيد المقبري، قال: قال أبو هريرة: قال رسول الله -ﷺ-: «إن أحدكم إذا كان في الصلاة جاءه الشيطان فأبس به، كما يبس الرجل بدابته، فإذا سكن له أضرط بين أليتيه ليفتنه عن صلاته، فإذا وجد أحدكم شيئا من ذلك فلا ينصرف حتى يسمع صوتا أو يجد ريحا لا يشك فيه» .\nأخرجه أحمد (٢/٣٣٠) قال: حدثنا أبو بكر الحنفي، قال: حدثنا الضحاك بن عثمان، عن سعيد المقبري. فذكره.","vol":"7","page":194},{"text":"٥٢١٥ - (خ م د س) عبد الله بن زيد - ﵁ - قال: «شُكِيَ إلى النبيِّ - ﷺ- الرَّجُلُ يُخَيَّلُ إليه أنه يجدُ الشيءَ في الصلاة، قال: لا ينْصَرِفُ حتى يسمعَ صوتًا أو يجدَ ريحًا» .\nأخرجه البخاري ومسلم وأبو داود والنسائي.\nولفظ البخاري: «[أنه] شُكِيَ إليه الرجلُ الذي يُخَيَّل إليه أنه يجِد الشيءَ في الصلاة، فقال: لا يَنْفَتِلُ - أو لا يَنْصَرِفُ - حتى يسمعَ صوتًا، أو يجدَ رِيحًا» (١) .\nوفي رواية ذكرها رزين «إذا دخلَ أحدُكم المسجد، فوجدَ شيئًا بين ألْيَتَيْه، فلا يخرج حتى يسمعَ فَشِيشَها أو طَنِينَها» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَشيشها) الفَشِيش: صوت خروج ريح من زقٍّ ونحوه، أراد: صوت الرِّيح التي تخرج من الإنسان.\n_________\n(١) رواه البخاري ١ / ٢٠٨ و٢٠٩ في الوضوء، باب لا يتوضأ من الشك حتى يستيقن، وباب من لم ير الوضوء إلا من المخرجين، وفي البيوع، باب من لم ير الوساوس ونحوها من الشبهات، ومسلم رقم (٣٦١) في الحيض، باب الدليل على أن من تيقن الطهارة ثم شك في الحدث فله أن يصلي بطهارته تلك، وأبو داود رقم (١٧٦) في الطهارة، باب إذا شك في الحدث، والنسائي ١ / ٩٩ في الطهارة، باب الوضوء من الريح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":195},{"text":"٥٢١٦ - (د ت) علي بن طلق - ﵁ - قال: «أتى أعْرابيّ إلى رسول الله - ﷺ-، فقال: يا رسول الله، الرَّجلُ مِنَّا يكونُ في الصلاة، فتكون منه الرُّوَيْحَةُ، ويكون في الماء قِلَّة؟ فقال رسول الله - ﷺ-: إذا فَسا أحدُكم فَلْيتَوضأ، ولا تأتُوا النساءَ في أعْجَازِهنَّ، فإن الله لا يستحيي من الحقِّ» .\nوفي أخرى قال: قال رسول الله - ﷺ-: «إذا فَسَا أحدُكم فلْيتَوضأ، ولا تأتُوا النساء في أعْجازِهِنَّ» أخرجه الترمذي.\nوفي رواية أبي داود قال: قال رسول الله - ﷺ-: «إذا فسا أحدُكم في الصلاة فَلْيَنْصِرِفْ، وليتوضأ، ولْيُعِدِ الصلاة» (١) .\n_________\n(١) رواه الترمذي رقم (١١٦٤ - ١١٦٦) في الرضاع، باب ما جاء في كراهية إتيان النساء في أدبارهن، وأبو داود رقم (١٠٠٥) في الصلاة، باب إذا أحدث في صلاته يستقبل، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن مسلم بن سلام، عن علي بن طلق.\n١- أخرجه أحمد قال: حدثنا أبو معاوية. (ح) وحدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا عبد الرزاق، قال: أخبرنا سفيان. والدارمي (١١٤٦) قال: أخبرنا عبد الله بن يحيى، قال: حدثنا عبد الواحد بن زياد. وأبو داود (٢٠٥ و١٠٠٥) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير ابن عبد الحميد. والترمذي (١١٦٤) قال: حدثنا أحمد بن منيع وهناد، قالا:حدثنا أبو معاوية. والنسائي في الكبرى الورقة (١٢٢-أ) قال: أخبرنا هناد بن السري، عن أبي معاوية. (ح) وأخبرنا إسحاق بن إبراهيم، قال: أخبرنا جرير وأبو معاوية.\nخمستهم - أبو معاوية، وشعبة، وسفيان، وعبد الواحد، وجرير - عن عاصم الأحول.\n٢- وأخرجه النسائي في الكبرى الورقة (١٢٢-أ) قال: أخبرنا صفوان بن عمرو الحمصي، قال: حدثنا أحمد بن خالد، قال: حدثنا أبو سلام عبد الملك بن مسلم بن سلام.\nكلاهما - عاصم، وعبد الملك - عن عيسى بن حطان، عن مسلم بن سلام،فذكره.\n(*) أخرجه أحمد. قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن عاصم بن سليمان، عن مسلم بن سلام، عن عيسى بن حطان، عن علي بن طلق، فذكره. جعل مسلم بن سلام هو الراوي عن عيسى - بخلاف الروايات السابقة.\n(*) وأخرجه أحمد (١/٨٦) (٦٥٥) . والترمذي (١١٦٦) قال: حدثنا قتيبة وغير واحد. والنسائي في الكبرى الورقة (١٢٢-أ) قال: أخبرنا هناد بن السري.\nجميعهم - أحمد، وقتيبة، وغير واحد، وهناد - عن وكيع، عن عبد الملك بن مسلم بن سلام، عن أبيه، عن علي. قال: قال رسول الله -ﷺ- فذكر الحديث.\nولم ينسبه وكيع.\n(*) فأورده أحمد بن حنبل في مسند علي بن أبي طالب.\n(*) وقال الترمذي: علي هذا هو علي بن طلق.\n(*) وذكره النسائي تحت باب: حديث علي بن طلق في إتيان النساء في أدبارهن.\nقلت: نقل الترمذي عن البخاري، لا أعلم لعلي غير هذا الحديث.","vol":"7","page":196},{"text":"٥٢١٧ - () أنس بن مالك - ﵁ -: أن أعرابيًا قال لرسول الله - ﷺ-: إنا نكون بالفلاة، ومع أحدنا نُطْفَة من ماء ليشربه، فتخرج منه الرُّوَيحةُ؟ فقال رسول الله - ﷺ-: «إن الله لا يَستَحيي من الحق، مَن فَسَا فليتوضأ» أخرجه ... (١) . ⦗١٩٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُطْفَة) النُّطفة: الماء القليل، وبه سميت نطفة الإنسان المني.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"7","page":196},{"text":"٥٢١٨ - (خ م ت د (١) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «لا تُقْبَلُ صلاةُ مَن أحْدَثَ حتى يتوضأ، فقال رجل من حَضرَمَوْت: ما الحدثُ يا أبا هريرة؟ قال: فُساء، أو ضُراط» .\nوفي رواية قال: «لا وضوء إلا من حدَث، قال له رجل أعْجَمِيّ: ما الحدَث؟ قال: فُساء أو ضُراط» .\nوهذا طرف من حديث قد أخرجه الجماعة (٢) .\n_________\n(١) في الأصل والمطبوع: خ م ط ت د س، ولم نجده عند الموطأ والنسائي.\n(٢) رواه البخاري ١ / ٢٠٦ و٢٠٧ في الوضوء، باب لا تقبل صلاة بغير طهور، وفي الحيل، باب في الصلاة، واللفظ له، ورواه مسلم رقم (٢٢٥) في الطهارة، باب وجوب الطهارة للصلاة، وأبو داود رقم (٦٠) في الطهارة، باب فرض الوضوء، والترمذي رقم (٧٦) في الطهارة، باب ما جاء في الوضوء من الريح، أقول: وكلام المصنف في آخر الحديث يوهم أنه رواه أيضًا الموطأ والنسائي، ولم نجده عندهما، والمصادر التي بين أيدينا تشير إلى أنه لم يروه سوى البخاري ومسلم وأبو داود والترمذي من أصحاب الكتب الستة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":197},{"text":"<span data-type=\"title\" id=toc-1087>[النوع] الثاني: المَذْي</span>\n٥٢١٩ - (خ م د س ط ت) علي بن أبي طالب - ﵁ - قال محمد بن الحنفية: قال عليّ: «كنتُ رجلا مَذَّاء، فاسْتَحيَيْتُ أن أسألَ رسول الله - ﷺ-، لمكان ابنتِهِ، فأمرتُ المقداد بنَ الأسودِ، ⦗١٩٨⦘ فسأله، فقال: يَغْسِلُ ذَكَره ويتوضأ» أخرجه البخاري ومسلم.\nوللبخاري عن أبي عبد الرحمن السُّلَمي قال: «فأمرتُ رجلًا يسأل النبي - ﷺ-، قال: اغْسلْ ذكرَك وتوضأ» .\nولمسلم عن ابن عباس قال: قال عليّ: «أرْسَلْنا المقدادَ إلى رسول الله - ﷺ-، فسأله عن المذي يخرج من الإنسان: كيف يفعل [به]؟ فقال رسول الله - ﷺ-: توضأ وانضَحْ فَرْجَكَ» .\nوفي رواية «الموطأ» عن المقداد «أن عليًا أمره أن يسأل له رسول الله - ﷺ- عن الرجل إذا دَنَا من أهله، فخرج منه المذيُ: ماذا عليه؟ قال عليّ: فإن عندي ابنةَ رسول الله - ﷺ- وأنا أسْتَحيي أن أسأله، قال المقداد: فسألتُ رسول الله - ﷺ- عن ذلك، فقال: إذا وجدَ ذلك أحدُكم فَلْيَنْضَحْ فَرجَهُ بالماء، ولْيتوضأْ وضوءَه للصلاة» .\nوفي رواية أبي داود مثل «الموطأ» .\nوله في أخرى عن عروة عن علي بن أبي طالب «قال للمقداد ...» فذكر نحو هذا، يعني: رواية «الموطأ» قال فسأله المقداد، فقال رسول الله - ﷺ-: «لِيَغْسِلْ ذَكَرَهُ وأُنْثَييه» .\nوفي أخرى: لم يذكر أُنثَييهِ.\nوله في أخرى قال: «كنتُ رجلًا مَذَّاء، فجعلتُ أغْتَسِلُ، حتى ⦗١٩٩⦘ تَشقَّق ظهري، قال: فذكرتُ ذلك للنبيِّ - ﷺ- أو ذُكِر له (١) - فقال رسول الله - ﷺ-: لا تَفعلْ، إذا رأيتَ المذْيَ فاغْسِلْ ذَكَرَكَ، وتوضأ وضوءَكَ للصلاة، فإذا فَضَخْتَ الماءَ فاغْتَسِلْ» .\nوفي رواية الترمذي قال عليّ: «سألتُ النبيَّ - ﷺ- عن المذي، فقال: من المذي الوضوءُ، ومن المني الغُسْلُ» .\nوأخرج النسائي رواية «الموطأ» .\nوله في أخرى قال: «كنتُ رجلًا مذَّاء، وكانت ابنةُ النبيِّ - ﷺ- تحتي، فاسْتَحْيَيتُ أن أسألَه، فقلتُ لرجل جالس إلى جنبي: سَلْهُ، فقال: فيه الوضوء» .\nوفي أخرى قال: «قلتُ للمقداد: إذا بَنَى الرجل بأهله فأمْذَى ولم يُجَامِعْ، فَسلِ النبيَّ - ﷺ- عن ذلك؛ فإني أستَحيي أن أسألَه عن ذلك، وابنته تحتي، فسأله، فقال: يَغْسِلُ مَذَاكِيرَه، ويتوضأ وضوءَه للصلاة» .\nوله في أخرى قال: «كنتُ رجلًا مَذَّاء، فأمرتُ عمَّار بن ياسر يسألُ رسول الله - ﷺ- من أجلِ ابنتِهِ عندي، فقال: يكفي من ذلك الوضوءُ» .\nوفي أخرى عن ابن عباس قال: تَذَاكَر عليّ والمقدادُ وعمَّار، فقال عليّ: إني امْرؤ مَذَّاء، وإني أستحيي أن أسألَ رسول الله - ﷺ-، لمكان ابنته مني، فيسألُه أحدُكما، فذكر لي أنَّ أحدَهما - ونَسِيتُه -[سألَهُ] فقال النبي - ﷺ-: ⦗٢٠٠⦘ «ذلك المذْيُ، إذا وَجَدَه أحدُكم فليغسلْ ذلك منه، ولْيتوضأ وضوءَه للصلاة أو كوضوءِ الصلاة» .\nوفي أخرى قال: «كنتُ رجلًا - يعني مَذَّاء - فأمرتُ رجلًا فسأل النبيَّ - ﷺ-، فقال: فيه الوضوء» .\nوفي أخرى [قال]: «توضأ، وانضحْ فَرْجَكَ» .\nوفي أخرى «فلينضحْ فَرْجَهُ، وليتوضأ وضوءَهُ للصلاة» .\nوفي رواية عن رافع بن خَديج: «أن عليًا أمر عَمَّارًا أن يسألَ النبيَّ - ﷺ- عن المذي؟ فقال: يَغْسِلُ مَذَاكِيرَهُ ويتوضأ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَضَخْت) الماء: دفقته، والفَضْخ: الدَّفْق.\n(بَنَى الرجل بأهله): إذا دخل بها، قال الجوهري: ولا يقال: بنى بأهله، وإنما يقال: بنى على أهله.\n_________\n(١) انظر ما قاله الحافظ في \" الفتح \": ١ / ٣٢٦ حول سؤال علي ﵁ بنفسه وسؤال المقداد وغيره.\n(٢) رواه البخاري ١ / ٣٢٥ و٣٢٦ في الغسل، باب غسل المذي والوضوء منه، وفي العلم، باب من استحيا فأمر غيره بالسؤال، وفي الوضوء، باب من لم ير الوضوء إلا من المخرجين، ومسلم رقم (٣٠٣) في الحيض، باب المذي، والموطأ ١ / ٤٠ في الطهارة، باب الوضوء من المذي، وأبو داود رقم (٢٠٦) و(٢٠٧) و(٢٠٨) و(٢٠٩) في الطهارة، باب المذي، والترمذي رقم (١١٤) في الطهارة، باب ما جاء في المني والمذي، والنسائي ١ / ٩٦ و٩٧ في الطهارة، باب ما ينقض الوضوء ومالا ينقض الوضوء من المذي، وفي الغسل، باب الوضوء من المذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن محمد بن علي، عن علي، قال: «استحييت أن أسأل النبي -ﷺ- عن المذي من أجل فاطمة، فأمرت المقداد بن الأسود. فسأله. فقال: فيه الوضوء» .\n١- أخرجه أحمد (١/٨٢) (٦١٨) قال: حدثنا أبو معاوية. وفي (١/١٤٠) (١١٨٢) قال: حدثنا محمد ابن جعفر، قال: حدثنا شعبة. والبخاري (١/٤٥) قال: حدثنا مسدد، قال: حدثنا عبد الله بن داود. وفي (١/٥٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. ومسلم (١/١٦٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع وأبو معاوية وهشيم. (ح) وحدثنا يحيى بن حبيب الحارثي، قال: حدثنا خالد يعني ابن الحارث، قال: حدثنا شعبة. وعبد الله بن أحمد (١/٨٠) (٦٠٦) قال: حدثني محمد بن عبد الله بن نمير، قال: حدثنا وكيع. والنسائي (١/٩٧ و٢١٤) . وفي الكبرى (١٤٧) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، عن شعبة. وابن خزيمة (١٩) قال: حدثنا بشر بن خالد العسكري، قال: أخبرنا محمد بن جعفر، قال: حدثنا شعبة.\nستتهم - أبو معاوية، وشعبة، وعبد الله بن داود، وجرير، ووكيع، وهشيم - عن سليمان الأعمش.\n٢- وأخرجه عبد الله بن أحمد (١/١٠٣) (٨١١) قال: حدثني محمد بن جعفر الوركاني، قال: أنبأنا أبو شهاب الحناط عبد ربه بن نافع، عن الحجاج بن أرطأة.\nكلاهما - الأعمش، وحجاج - عن أبي يعلى منذر الثوري، عن محمد بن علي، وهو ابن الحنفية، فذكره.\n(*) أخرجه أحمد (١/١٢٤) (١٠١٠) قال: حدثنا وكيع، قال: حدثنا الأعمش، عن منذر أبي يعلى، عن ابن الحنفية، أن عليّا أمر المقداد فسأل النبي -ﷺ- عن المذي؟ فقال: يتوضأ. مرسل.\nوعن أبي عبد الرحمن السلمي، عن علي، قال: «كنت رجلا مذاء، فأمرت رجلا أن يسأل النبي -ﷺ- لمكان ابنته، فسأله. فقال: توضأ. واغسل ذكرك» .\nأخرجه أحمد (١/١٢٥) (١٠٢٦) قال: حدثنا عبد الرحمن، عن زائدة بن قدامة. (ح) وابن أبي بكير، قال: حدثنا زائدة. والبخاري (١/٧٦) قال: حدثنا أبو الوليد، قال: حدثنا زائدة. وعبد الله بن أحمد (١/١٢٩) (١٠٧١) قال: حدثني أبو بحر عبد الواحد بن غياث البصري، وحدثنا أبو عبد الرحمن عبد الله ابن عمر، وسفيان بن وكيع. وحدثنا أحمد بن محمد بن أيوب. قالوا: حدثنا أبو بكر بن عياش. والنسائي (١/٩٦) وفي الكبرى (١٤٥) قال: أخبرنا هناد بن السري، عن أبي بكر بن عياش. وابن خزيمة (١٨) قال: حدثنا أحمد بن منيع ويعقوب بن إبراهيم الدورقي ومحمد بن هشام وفضالة بن الفضل الكوفي، قالوا: حدثنا أبو بكر بن عياش.\nكلاهما - زائدة، وأبو بكر بن عياش - عن أبي حصين، عن أبي عبد الرحمن، فذكره.\nوعن ابن عباس، عن علي ﵁، قال: «كنت رجلا مذاء، فأمرت رجلا فسأل النبي -ﷺ- فقال فيه الوضوء» .\nأخرجه أحمد (١/١١٠) (٨٧٠) والنسائي (١/٢١٤) قال: أخبرنا محمد بن حاتم. وابن خزيمة (٢٣) قال: حدثنا محمد بن سعيد بن غالب أبو يحيى العطار.\nثلاثتهم - أحمد، وابن حاتم، ومحمد بن سعيد - عن عبيدة بن حميد، قال: حدثني سليمان الأعمش، عن حبيب بن أبي ثابت، عن سعيد بن جبير، عن ابن عباس، فذكره.\nوعن ابن عباس، قال: قال علي بن أبي طالب: «أرسلنا المقداد بن الأسود إلى رسول الله -ﷺ-. فسأله عن المذي يخرج من الإنسان. كيف يفعل به؟ فقال رسول الله -ﷺ-: توضأ. وانضح فرجك» .\nأخرجه مسلم (١/١٦٩) قال: حدثني هارون بن سعيد الأيلي وأحمد بن عيسى. وعبد الله بن أحمد (١/١٠٤) (٨٢٣) قال: حدثني أحمد بن عيسى. والنسائي (١/٢١٤) قال: أخبرنا أحمد بن عيسى. وابن خزيمة (٢٢) قال: حدثنا أحمد بن عبد الرحمن بن وهب بن مسلم.\nثلاثتهم - هارون، وأحمد بن عيسى، وأحمد بن عبد الرحمن - عن عبد الله بن وهب، قال: أخبرني مخرمة بن بكير، عن أبيه، عن سليمان بن يسار، عن ابن عباس، فذكره.\n(*) قال أبو عبد الرحمن النسائي (١/٢١٤): مخرمة لم يسمع من أبيه شيئا.\n(*) أخرجه النسائي (١/٢١٤) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن ليث بن سعد، عن بكير بن الأشج، عن سليمان بن يسار، قال: أرسل علي بن أبي طالب ﵁ المقداد إلى رسول الله -ﷺ- الحديث. فذكره مرسلا.\nوعن ابن عباس، قال: تذاكر علي والمقداد وعمار. فقال علي: إني امرؤ مذاء، وإني أستحي أن أسأل رسول الله -ﷺ- لمكان ابنته مني. فيسأله أحدكما. قال عطاء: فذكر لي أن أحدهما ونسيته سأله. فقال النبي -ﷺ-: ذاك المذي. إذا وجده أحدكم فليغسل ذلك منه، وليتوضأ وضوءه للصلاة، أو كوضوء الصلاة» .\nأخرجه النسائي (١/٢١٣) قال: أخبرنا علي بن ميمون، قال: حدثنا مخلد بن يزيد، عن ابن جريج، عن عطاء، عن ابن عباس، فذكره.\nوعن حصين بن قبيصة، عن علي ﵁، قال: «كنت رجلا مذاء. فقال لي رسول الله -ﷺ-: إذا رأيت المذي فاغسل ذكرك، وتوضأ وضوءك للصلاة. وإذا فضخت الماء فاغتسل» .\nأخرجه أحمد (١/١٠٩) (٨٦٨) قال: حدثنا عبيدة بن حميد التيمي أبو عبد الرحمن. وفي (١/١٢٥) (١٠٢٨) قال: حدثنا عبد الرحمن، قال: حدثنا زائدة. قال عبد الرحمن: فذكرته لسفيان. فقال: قد سمعته من ركين. وفي (١/١٢٥) (١٠٢٩) قال: حدثنا معاوية وابن أبي بكير، قالا: حدثنا زائدة. وفي (١/١٤٥) (١٢٣٧) قال: حدثنا يزيد، قال: أنبأنا شريك. وأبو داود (٢٠٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبيدة بن حميد الحذاء. والنسائي (١/١١١) . وفي الكبرى (١٩٥) قال: أخبرنا قتيبة ابن سعيد وعلي بن حجر، قالا: حدثنا عبيدة بن حميد. وفي (١/١١١) وفي الكبرى (١٩٦) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا عبد الرحمن، عن زائدة (ح) وأخبرنا إسحاق بن إبراهيم، قال: أنبأنا أبو الوليد، قال: حدثنا زائدة. وابن خزيمة (٢٠) قال: حدثنا علي بن حجر السعدي وبشر بن معاذ العقدي، قالا: حدثنا عبيدة بن حميد.\nأربعتهم - عبيدة، وزائدة، وسفيان، وشريك - عن الركين بن الربيع، عن حصين بن قبيصة، فذكره.\nوعن عروة بن الزبير، قال: قال علي: «كنت رجلا مذاء، وكنت أستحي أن أسأل النبي -ﷺ- لمكان ابنته. فأمرت المقداد فسأله. فقال: يغسل ذكره وأنثييه ويتوضأ.» .\nأخرجه أحمد (١/١٢٤) (١٠٠٩) قال: حدثنا وكيع. وأبو داود (٢٠٩) قال: حدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا أبي. والنسائي (١/٩٦) وفي الكبرى (١٤٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا جرير.\nثلاثتهم - وكيع، ومسلمة، وجرير - عن هشام بن عروة، عن أبيه، فذكره.\n(*) أخرجه أحمد (١/١٢٦) (١٠٣٥) قال: حدثنا يحيى بن سعيد. وأبو داود (٢٠٨) قال: حدثنا أحمد ابن يونس، قال: حدثنا زهير.\nكلاهما - يحيى، وزهير - عن هشام بن عروة، عن عروة، أن علي بن أبي طالب قال للمقداد. الحديث. مرسل.\n(*) قال أبو داود: ورواه الثوري وجماعة عن هشام، عن أبيه، عن المقداد، عن علي، عن النبي -ﷺ-.\nوعن عبد الرحمن بن أبي ليلى، عن علي، قال: «سألت النبي -ﷺ- عن المذي، فقال: من المذي الوضوء ومن المني الغسل» .\nأخرجه أحمد (١/٨٧) (٦٦٢) قال: حدثنا خلف، قال: حدثنا أبو جعفر يعني الرازي وخالد يعني الطحان، وفي (١/١٠٩) (٨٦٩) قال: حدثنا عبيدة بن حميد. وابن ماجة (٥٠٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا هشيم. والترمذي (١١٤) قال: حدثنا محمد بن عمرو السواق البلخي، قال: حدثنا هشيم. (ح) وحدثنا محمود بن غيلان، قال: حدثنا حسين الجعفي، عن زائدة. وعبد الله بن أحمد (١/١١١) (٨٩٠) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا محمد بن فضيل. وفي (١/١١١) (٨٩١) قال: حدثني وهب بن بقية الواسطي، قال: أنبأنا خالد، وفي (١/١١١) (٨٩٣) و(١/١٢١) (٩٧٧) قال: حدثني شيبان أبو محمد، قال: حدثنا عبد العزيز بن مسلم، يعني أبا زيد القسملي.\nسبعتهم - أبو جعفر الرازي، وخالد، وعبيدة، وهشيم، وزائدة، وابن فضيل، وعبد العزيز - عن يزيد ابن أبي زياد، عن عبد الرحمن بن أبي ليلى، فذكره.\nوعن عائش بن أنس، أن عليا، قال: «كنت رجلا مذاء، فأمرت عمار بن ياسر يسأل رسول الله -ﷺ-، من أجل ابنته عندي، فقال: يكفي من ذلك الوضوء»\nأخرجه الحميدي (٣٩) . وأحمد (٤/٣٢٠) . والنسائي (١/٩٦) وفي الكبرى (١٤٨) قال: أخبرنا قتيبة بن سعيد.\nثلاثتهم - الحميدي، وأحمد، وقتيبة - قالوا: حدثنا سفيان، قال: حدثنا عمرو بن دينار، قال: أخبرني عطاء بن أبي رباح، عن عائش، فذكره.\n- وعن يزيد بن شريك التيمي، عن علي، قال: «كنت رجلا مذاء. فسألت النبي -ﷺ-، فقال: إذا خذفت فاغتسل من الجنابة، وإذا لم تكن خاذفا فلا تغتسل» .\nأخرجه أحمد (١/١٠٧) (٨٤٧) قال: حدثنا أبو أحمد، قال: حدثنا رزام بن سعيد التيمي، عن جواب التيمي، عن يزيد بن شريك، يعني التيمي، فذكره.\n- وعن هانئ بن هانئ، عن علي، قال: «كنت رجلا مذاء، فإذا أمذيت اغتسلت، فأمرت المقداد، فسأل النبي -ﷺ-، فضحك وقال: فيه الوضوء» .\nأخرجه أحمد (١/١٠٨) (٨٥٦) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل، عن أبي إسحاق، عن هانئ بن هانئ، فذكره.","vol":"7","page":197},{"text":"٥٢٢٠ - (د ت) سهل بن حنيف - ﵁ - قال: «كنتُ ألقَى ⦗٢٠١⦘ من المذْي شِدَّة وعَناء، وكنتُ أُكْثِرُ منه الاغتسال، فسألتُ النبيَّ - ﷺ- عن ذلك، فقال: إيما يُجزيك من ذلك الوضوء، قلت: يا رسول الله، كيف بما يصيبُ الثوبَ منه؟ فقال: يكفيك أن تأخذَ كَفًا من ماء فتنضحَ به حيث ترى أنه أصابَ من ثوبك» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٢١٠) في الطهارة، باب في المذي، والترمذي رقم (١١٥) في الطهارة، باب ما جاء في المذي يصيب الثوب، ورواه أيضًا ابن ماجة رقم (٥٠٦) في الطهارة، باب الوضوء من المذي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٤٨٥) قال: حدثنا إسماعيل بن إبراهيم. وعبد بن حميد (٤٦٨) قال: حدثنا محمد بن الفضل، قال: حدثنا حماد بن زيد. والدارمي (٧٢٩) قال: أخبرنا يزيد ابن هارون وأبو داود (٢١٠) قال: حدثنا مسدد، قال: حدثنا إسماعيل يعني ابن إبراهيم. وابن ماجة (٥٠٦) قال: حدثنا أبو كريب، قال: حدثنا عبد الله بن المبارك، وعبدة بن سليمان. والترمذي (١١٥) قال: حدثنا هناد، قال: حدثنا عبدة. وابن خزيمة (٢٩١) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن علية. (ح) وحدثنا محمد بن أبان، قال: حدثنا محمد بن أبي عدي.\nستتهم - إسماعيل بن إبراهيم، وابن علية، وحماد، ويزيد، وابن المبارك، وعبدة، وابن أبي عدي - عن محمد بن إسحاق، قال: حدثنا سعيد بن عبيد بن السباق، عن أبيه، فذكره.","vol":"7","page":200},{"text":"٥٢٢١ - (ط) - جندب - مولى عبد الله بن عياش بن ربيعة المخزومي قال: «سألتُ عبد الله بنَ عمر عن المذي فقال: إذا وجدتَهُ فاغسلْ فَرْجَكَ، وتوضأ وضوءَكَ للصلاة» . أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤١ في الطهارة، باب الوضوء من المذي، وجندب مولى عبد الله بن عياش المخزومي مجهول، ولكن للحديث شواهد يتقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل التحسين: أخرجه مالك (٨٥) قال: عن زيد بن أسلم عن جندب مولى عبد الله بن عياش به.\nقلت: قال الإمام الزرقاني: قال ابن الحذاء جندب، لم يذكره البخاري. اهـ، يعني في التاريخ وهو مجهول.","vol":"7","page":201},{"text":"٥٢٢٢ - (د) عبد الله بن سعد الأنصاري - ﵁ - قال: «سألتُ رسول الله - ﷺ- عما يُوجبُ الغسل؟ وعن الماءِ يكون بعد الماء؟ فقال: ذاك المذيُ، وكلُّ فحل يَمْذي، فلتغسل من ذلك فرجك وأُنْثَييك، وتوضأ وضوءَك للصلاة» أخرجه أبو داود (١) .\n_________\n(١) كذا في الأصل: أخرجه أبو داود، وفي المطبوع، أخرجه الموطأ وأبو داود، ولم نجده عند الموطأ وهو عند أبي داود رقم (٢١١) في الطهارة، باب في المذي، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن حرام بن حكيم، عن عمه عبد الله بن سعد «أنه سأل رسول الله -ﷺ-، عما يوجب الغسل، وعن الماء يكون بعد الماء، وعن الصلاة في بيتي، وعن الصلاة في المسجد، وعن مؤاكلة الحائض، فقال: إن الله لا يستحي من الحق. أما أنا، فإذا فعلت كذا وكذا، فذكر الغسل، قال: أتوضأ وضوئي للصلاة، أغسل فرجي، ثم ذكر الغسل.\nوأما الماء يكون بعد الماء: فذلك المذي، وكل فحل يمذي، فأغسل من ذلك فرجي. وأتوضأ.\nوأما الصلاة في المسجد، والصلاة في بيتي: فقد ترى ما أقرب بيتي من المسجد، ولأن أصلي في بيتي أحب إلي من أن أصلي في المسجد، إلا أن تكون صلاة مكتوبة» .\nوأما مؤاكلة الحائض، فآكلها» .\n١- أخرجه أحمد (٤/٣٤٢) قال: حدثنا عبد الرحمن بن مهدي. والدارمي (١٠٧٨) قال: أخبرنا أحمد ابن الحجاج، قال: حدثنا عبد الرحمن بن مهدي وأبو داود (٢١١) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا عبد الله بن وهب. وابن ماجة (٦٥١ و١٣٧٨) قال: حدثنا أبو بشر بكر بن خلف، قال: حدثنا عبد الرحمن بن مهدي والترمذي (١٣٣) قال: حدثنا عباس العنبري، ومحمد بن عبد الأعلى، قالا: حدثنا عبد الرحمن بن مهدي. وفي الشمائل (٢٩٧) قال: حدثنا عباس العنبري، قال: حدثنا عبد الرحمن ابن مهدي. وابن خزيمة (١٢٠٢) قال: حدثنا بندار، قال: حدثنا عبد الرحمن يعني ابن مهدي (ح) وحدثنا عبد الله بن هاشم، قال: حدثنا عبد الرحمن. (ح) وحدثنا بحر بن نصر الخولاني، قال: حدثنا عبد الله بن وهب.\nكلاهما - عبد الرحمن بن مهدي، وعبد الله بن وهب - قالا: حدثنا معاوية بن صالح.\n٢- وأخرجه الدارمي (١٠٨٠) . وأبو داود (٢١٢) قال: حدثنا هارون بن محمد بن بكار.\nكلاهما - الدارمي، وهارون - عن مروان بن محمد، قال: حدثنا الهيثم بن حميد،\nكلاهما - معاوية بن صالح، والهيثم بن حميد - عن العلاء بن الحارث، عن حرام بن حكيم، فذكره.\n(*) في رواية الدارمي (١٠٧٨) وابن ماجة (١٣٧٨) . والترمذي: حرام بن معاوية.\n(*) رواية الدارمي (١٠٧٨ و١٠٨٠) . وابن ماجة (٦٥١) . والترمذي مختصرة على مؤاكلة الحائض.\n(*) رواية أبي داود (٢١١) مختصرة على الغسل والماء من الماء.\n(*) رواية أبي داود (٢١٢) زاد فيها: «ما يحل لي من امرأتي وهي حائض؟ قال: لك ما فوق الإزار» . وساق الحديث.\n(*) رواية ابن ماجة (١٣٧٨) والترمذي في الشمائل، وابن خزيمة، جميعها مختصرة على الصلاة في المسجد.\nقلت: زاد الحافظ عزوه للبخاري في تاريخه، الإصابة (٦/١٠٣) (٤٧٠٨) .","vol":"7","page":201},{"text":"٥٢٢٣ - (ط) عمر بن الخطاب - ﵁ - قال: «إني لأجده ⦗٢٠٢⦘ ينحدر مني مثل الخُرَيزة، فإذا وجد ذلك أحدُكم فليغسلْ ذَكَرَهُ، وليتوضأ وضوءَه للصلاة - يعني المذيَ -» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤١ في الطهارة، باب الوضوء من المذي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ (٨٤) قال: عن يزيد بن أسلم، عن أبيه، فذكره.","vol":"7","page":201},{"text":"<span data-type=\"title\" id=toc-1088>[النوع] الثالث: القَيء</span>\n٥٢٢٤ - (ت د) أبو الدرداء (١) - ﵁ -: «أن رسول الله - ﷺ- قاء وكان صائمًا، فتوضأ، قال معدان: ولقيتُ ثوبان في مسجد دمشق، فسألتُه، فقال: صدق، وأنا صببت له وضوءَه» أخرجه الترمذي، وأبو داود نحوه (٢) .\n_________\n(١) في المطبوع: عبد الله بن سعد الأنصاري، وهو خطأ.\n(٢) رواه الترمذي رقم (٨٧) في الطهارة، باب ما جاء في الوضوء من القيء والرعاف، وأبو داود رقم (٢٣٨١) في الصوم، باب الصائم يستقيئ عامدًا، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن معدان بن أبي طلحة، أن أبا الدرداء أخبره.\nأخرجه أحمد (٦/٤٤٣) قال: حدثنا عبد الصمد. والدارمي (١٧٣٥) قال: أخبرنا عبد الصمد بن عبد الوارث. وأبو داود (٢٣٨١) قال: حدثنا أبو معمر عبد الله بن عمرو. والترمذي (٨٧) قال: حدثنا أبو عبيدة بن أبي السفر، وهو أحمد بن عبد الله الهمداني الكوفي وإسحاق بن منصور. قال أبو عبيدة: حدثنا وقال إسحاق: أخبرنا عبد الصمد بن عبد الوارث. والنسائي في الكبرى الورقة (٤٢) قال: أخبرني محمد بن علي بن ميمون الرقي، قال: حدثنا أبو معمر، (ح) وأخبرنا عمرو بن علي، قال: حدثني عبد الصمد ابن عبد الوارث. وابن خزيمة (١٩٥٦) قال: حدثنا محمد بن يحيى القطعي والحسين بن عيسى البسطامي. عن عبد الصمد بن عبد الوارث.\nكلاهما - عبد الصمد، وأبو معمر - عن عبد الوارث، عن حسين المعلم، عن يحيى بن أبي كثير، قال: حدثني عبد الرحمن بن عمرو الأوزاعي، عن يعيش بن الوليد بن هشام، أن أباه حدثه. قال: حدثني معدان بن أبي طلحة، فذكره.\n(*) في رواية أبي داود، وإسحاق بن منصور، وعمرو بن علي: «معدان بن طلحة» .\nقال أبو عبد الرحمن النسائي:الصواب معدان بن أبي طلحة. وقال الترمذي: ابن أبي طلحة أصح.\n(*) وأخرجه النسائي في الكبرى الورقة (٤٢) قال: أخبرنا محمد بن المثنى، قال: حدثني عبد الصمد بن عبد الوارث. قال: سمعت أبي يحدث. قال: حدثنا حسين، قال: حدثنا يحيى بن أبي كثير، أن عبد الله بن عمرو الأوزاعي حدثه، أن يعيش بن الوليد حدثه، أن معدان بن طلحة حدثه، فذكره.\n(*) قال أبو عبد الرحمن النسائي: كذا وجدته في كتابي.\nأخرجه أحمد (٥/١٩٥) (٢٧٧) قال: حدثنا إسماعيل، قال: أخبرنا هشام، عن يحيى بن أبي كثير، عن يعيش بن الوليد بن هشام، عن ابن معدان، أو معدان، عن أبي الدرداء، فذكره.\n(*) وأخرجه النسائي في الكبرى الورقة (٤٢) قال: أخبرني عبدة بن عبد الرحيم المروزي، قال: أخبرني ابن شميل، قال: حدثنا هشام الدستوائي. وابن خزيمة (١٩٥٦) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثني عبد الصمد بن عبد الوارث، قال: سمعت أبي. قال: حدثنا الحسين، وهو المعلم وفي (١٩٥٨) قال: حدثنا حاتم بن بكر بن غيلان، قال: حدثنا عبد الصمد قال: حدثنا حرب بن شداد.\nثلاثتهم - هشام، وحسين المعلم، وحرب - عن يحيى بن أبي كثير، عن الأوزاعي، عن يعيش بن الوليد بن هشام، عن معدان، فذكره. لم يقل فيه يعيش: عن أبيه.\n(*) وأخرجه النسائي في الكبرى الورقة (٤٢) قال: أخبرنا سليمان بن سلم، قال: أخبرنا النضر. (ح) وأخبرنا عبيد الله بن سعيد سرخسي. يقال له: أبو قدامة، عن معاذ بن هشام. (ح) وأخبرنا محمد بن المثنى، قال: حدثنا ابن أبي عدي. وابن خزيمة (١٩٥٩) قال: حدثنا بندار. قال: حدثنا عبد الرحمن، يعني ابن عثمان البكراوي.\n(*) رواية النضر. قال: أخبرنا هشام، عن يحيى، عن رجل، عن يعيش بن الوليد بن هشام، عن أبي معدان، عن أبي الدرداء.\n(*) وفي رواية معاذ، قال: حدثني أبي، عن يحيى، قال: حدثني رجل من إخواننا، عن يعيش بن الوليد، عن خالد بن معدان، عن أبي الدرداء.\n(*) وفي رواية ابن أبي عدي، عن هشام، عن يحيى، قال: حدثني رجل من إخواننا، عن يعيش بن الوليد، أن ابن معدان، أخبره، نحوه.\n(*) وفي رواية عبد الرحمن بن عثمان، قال: حدثنا هشام، عن يحيى. قال: حدثني رجل من إخواننا يريد الأوزاعي عن يعيش بن هشام، أن معدان أخبره، نحوه.\n(*) وأخرجه النسائي في الكبرى الورقة (٤٢) قال: أخبرني إبراهيم بن يعقوب. (ح) وأخبرني محمد بن إسماعيل بن إبراهيم.\nكلاهما - إبراهيم، ومحمد - عن يزيد بن هارون، قال: أخبرنا هشام، عن يحيى، عن يعيش بن وليد ابن هشام، أن معدان أخبره. وفي رواية محمد بن إسماعيل أن خالد بن معدان أخبره، فذكره. لم يقل يحيى: عن رجل، ولم يقل يعيش: عن أبيه.\n(*) وأخرجه أحمد (٦/٤٤٩) . والنسائي في الكبرى الورقة (٤٢) قال: أخبرني أحمد بن فضالة بن إبراهيم النسائي.\nكلاهما - أحمد بن حنبل، وأحمد بن فضالة - عن عبد الرزاق، قال: حدثنا معمر، عن يحيى بن أبي كثير، عن يعيش بن الوليد، عن خالد بن معدان، عن أبي الدرداء، قال: «استقاء رسول الله -ﷺ- فأفطر، فأتي بماء فتوضأ» . ولم يذكر ثوبان.","vol":"7","page":202},{"text":"<span data-type=\"title\" id=toc-1089>[النوع] الرابع: الدم</span>\n٥٢٢٥ - (ط) المسور بن مخرمة: «أنه دخل على عمر بن الخطاب - ﵁ - من الليلة التي طُعن فيها، فأيقظ عمرَ لصلاة الصبح، فقال عمرُ: نعم، ولا حَظَّ في الإسلام لمن ترك الصلاة، فصلى عمر، وجُرْحُه يَثْعَبُ دمًا» . أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَثْعَب) ثَعَبْتُ الماء: إذا فجرته وأَسْلَتْه.\n_________\n(١) ١ / ٣٩ و٤٠ في الطهارة، باب العمل فيمن غلبه الدم من جرح أو رعاف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٨١) قال: عن هشام بن عروة، عن أبيه أن المسور به.","vol":"7","page":202},{"text":"٥٢٢٦ - (د) جابر بن عبد الله - ﵁ (١) - قال: «خرجنا مع رسول الله - ﷺ- يعني: في غزوة ذات الرِّقاع - فأصاب رجل امرأةَ رجل من المشركين، فحلف: أن لا أنتهي حتى أُهريق دمًا من أصحاب محمد، فخرج يَتْبَع أثر النبيِّ - ﷺ-، فنزل النبيُّ - ﷺ- منزلًا، فقال: مَنْ رجل يَكْلَؤنا؟ فانْتُدِب رجل من المهاجرين، ورجل من الأنصار، فقال: كونا بفَمِ الشِّعب، فلما خرج الرجلان إلى فَمِ الشعب اضطجع المهاجريُّ، وقام الأنصاريُّ يصلِّي، فأتى الرجل، فلما رأى شَخْصَه عرف أنه ربيئة للقوم، فرماه بسهم، فوضعه فيه، ونَزَعه، حتى رماه بثلاثة أسْهُم، ثم ركع وسجد، ثم أنْبَه صاحبَه، فلما عرف أنهم قد نَذِروا به هَرَب، فلما رأى المهاجريُّ ما بالأنصاريِّ من الدماء، قال: سبحان الله! ألا أنْبَهتَني أول ما رَمَى؟ قال: كنت في سورة أقرؤها، فلم أحبَّ أن أقطعها» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَانتِدب) الانتداب: الإجابة، يقال: ندبت فلانًا لهذا الأمر، ⦗٢٠٤⦘ أي: بعثته عليه، فانتدب، أي: أجاب.\n(رَبِيئة) الرَّبِيئة: الذي يحفظ القوم، ويتطلَّع لهم خبر العدوِّ لئلا يهجم عليهم.\n_________\n(١) في المطبوع: أبو الدرداء، وهو خطأ.\n(٢) رقم (١٩٨) في الطهارة، باب الوضوء من الدم، وفي سنده عقيل بن جابر بن عبد الله الأنصاري لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وقد صحح الحديث ابن خزيمة وابن حبان والحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٤٣) قال: حدثنا إبراهيم بن إسحاق، قال: حدثنا ابن المبارك. وفي (٣/٣٥٩) قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي وأبو داود (١٩٨) قال: حدثنا أبو توبة، الربيع بن نافع، قال: حدثنا ابن المبارك. وابن خزيمة (٣٦) قال: حدثنا محمد بن العلاء بن كريب الهمداني قال: حدثنا يونس بن بكير (ح) وحدثنا محمد بن عيسى، قال: حدثنا سلمة يعني ابن الفضل.\nأربعتهم - ابن المبارك، وإبراهيم بن سعد، وابن بكير، وسلمة - عن محمد بن إسحاق، قال: حدثني صدقة بن يسار، عن عقيل بن جابر، فذكره.\nقلت: عقيل بن جابر لم يوثقه غير ابن حبان.","vol":"7","page":203},{"text":"<span data-type=\"title\" id=toc-1090>الفرع الثاني: في لمس المرأة والفرج</span>، [وهو نوعان]\n<span data-type=\"title\" id=toc-1091>[النوع] الأول: في لمس المرأة</span>\n٥٢٢٧ - (د ت س) عائشة - ﵂ - قالت: «إن رسول الله - ﷺ- قَبَّل امرأة من نسائه، ثم خرج إلى الصلاة ولم يتوضأ، قال عروة: فقلت لها: ومن هي إلا أنتِ؟ فضحكتْ» .\nوفي رواية «أن النبي - ﷺ- قَبَّلَها ولم يتوضأ» .\nوفي رواية «أن النبيَّ - ﷺ- كان يقبِّل بعض أزواجه، ثم يصلِّي ولا يتوضأ» .\nأخرج الأولى الترمذي، والثانية أبو داود، والثالثة النسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٧٨) و(١٧٩) و(١٨٠) في الطهارة، باب الوضوء من القبلة، والترمذي رقم (٨٦) في الطهارة، باب ما جاء في ترك الوضوء من القبلة، والنسائي ١ / ١٠٤ في الطهارة، باب ترك الوضوء من القبلة، ورواه أيضًا أحمد، وابن ماجة، والدارقطني، والطبري، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول لا يثبت: عن زينب السهمية، عن عائشة، «أن رسول الله -ﷺ- كان يتوضأ، ثم يقبل، ويصلي ولا يتوضأ. وربما فعله بيّ» .\nأخرجه أحمد (٦/٦٢) . وابن ماجة (٥٠٣) قال: حدثنا أبو بكر بن أبي شيبة.\nكلاهما - أحمد بن حنبل، وابن أبي شيبة - قالا: حدثنا محمد بن فضيل، عن حجاج بن أرطاة، عن عمرو بن شعيب، عن زينب السهمية، فذكرته.\n- وعن عروة، عن عائشة:\n«أن رسول الله -ﷺ- قبل بعض نسائه، ثم خرج إلى الصلاة ولم يتوضأ» .\nقلت: ما هي إلا أنت،فضحكت.\nأخرجه أحمد (٦/٢١٠) . وأبو داود (١٧٩) قال: حدثنا عثمان بن أبي شيبة. وابن ماجة (٥٠٢) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. والترمذي (٨٦) قال: حدثنا قتيبة وهناد وأبو كريب وأحمد ابن منيع ومحمود بن غيلان وأبو عمار الحسين بن حريث.\nعشرتهم - أحمد بن حنبل، وعثمان، وأبو بكر، وعلي بن محمد، وقتيبة، وهناد، وأبو كريب، وأحمد بن منيع، ومحمود، وأبو عمار الحسين بن حريث - عن وكيع، عن الأعمش، عن حبيب بن أبي ثابت، عن عروة، فذكره.\n(*) في رواية أحمد بن حنبل، وابن ماجة: عروة بن الزبير. وفي باقي الروايات: عروة غير منسوب.\n(*) قال أبو داود: حدثنا إبراهيم بن مخلد الطالقاني. قال: حدثنا عبد الرحمن يعني ابن مغراء. قال: حدثنا الأعمش. قال: أخبرنا أصحاب لنا، عن عروة المزني، عن عائشة، بهذا الحديث.\nقال أبو داود: قال يحيى بن سعيد القطان لرجل: احك عني، أن هذين يعني حديث الأعمش هذا، عن حبيب، وحديثه بهذا الإسناد في المستحاضة أنها تتوضأ لكل صلاة قال يحيى: احك عني أنهما شبه لا شيء.\nقال أبو داود: وروي عن الثوري. قال: ما حدثنا حبيب إلا عن عروة المزني يعني لم يحدثهم عن عروة بن الزبير بشيء. سنن أبي داود رقم (١٨٠) .\n(*) وقال الترمذي: سمعت أبا بكر العطار البصري يذكر عن علي بن المديني. قال ضعف يحيى بن سعيد القطان هذا الحديث جدّا وقال: هو شبه لا شيء.\nقال الترمذي: وسمعت محمد بن إسماعيل البخاري يضعف هذا الحديث. وقال: حبيب بن أبي ثابت لم يسمع من عروة.\nوعن إبراهيم التيمي، عن عائشة، «أن النبي -ﷺ- كان يقبل بعض أزواجه ثم يصلي ولا يتوضأ» .\nأخرجه أحمد (٦/٢١٠) قال: حدثنا وكيع. وأبو داود (١٧٨) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى وعبد الرحمن. والنسائي (١/١٠٤) وفي الكبرى (١٥٣) قال: أخبرنا محمد بن المثنى، عن يحيى. ثلاثتهم - وكيع، ويحيى القطان، وعبد الرحمن بن مهدي - قالوا: حدثنا سفيان، وهو الثوري، عن أبي روق الهمداني، عن إبراهيم التيمي، فذكره.\n(*) قال أبو داود: هو مرسل، إبراهيم التيمي لم يسمع من عائشة.","vol":"7","page":204},{"text":"٥٢٢٨ - (ط) عبد الله بن عمر - ﵄ - كان يقول: «قبلة الرجل امرأتَه وجَسُّها بيده من الملامسة، فمن قبَّل امرأته أو جسَّها بيده: فعليه الوضوءُ» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤٣ في الطهارة، باب الوضوء من قبلة الرجل امرأته، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٩٣) قال: عن ابن شهاب، عن سالم بن عبد الله، فذكره.","vol":"7","page":205},{"text":"٥٢٢٩ - (ط) عبد الله بن مسعود - ﵁ - قال مالك: إنه بلغه: أن عبد الله بن مسعود، كان يقول: «مِنْ قُبْلَةِ الرجلِ امرأتَه الوضوءُ» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤٤ في الطهارة، باب الوضوء من قبلة الرجل امرأته بلاغًا، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك (٩٥) أنه بلغه.","vol":"7","page":205},{"text":"٥٢٣٠ - (خ م) زيد بن خالد: «سألَ عثمان بن عفَّان، فقال: أرأيتَ إذا جامع الرجل امرأته ولم يُمْنِ؟ فقال عثمان: يتوضأ كما يتوضأ للصلاة ويغسل ذكره، وقال عثمان: سمعتُه من رسول الله - ﷺ-، فسألتُ عن ذلك عليَّ بن أبي طالب، والزبيرَ بن العوام، وطلحةَ بن عبيد الله، وأُبيَّ بن كعب، فأمروه بذلك، قال: وأخبرني أبو سلمة: أن عروة بن الزبير أخبره: أن أبا أيوب أخبره: أنه سمع ذلك من رسول الله -ﷺ-» . هذا لفظ البخاري.\nوأما مسلم: فإنه أخرج الحديث إلى قوله: «قال عثمان: سمعتُه من ⦗٢٠٦⦘ رسول الله - ﷺ-» . ثم قال: وحدثنا عبد الوارث بن عبد الصمد بن عبد الوارث قال: حدثني أبي عن جدي عن الحسين بن ذَكوان عن يحيى بن أبي كثير أخبرني أبو سلمة: أن عروة بن الزبير أخبره: أن أبا أيوب أخبره: أنه سمع ذلك من النبيِّ - ﷺ- (١) .\n_________\n(١) رواه البخاري ١ / ٢٤٧ في الوضوء، باب من لم ير الوضوء إلا من المخرجين، وفي الغسل، باب غسل ما يصيب من رطوبة فرج المرأة، ومسلم رقم (٣٤٧) في الحيض، باب إنما الماء من الماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٦٣) (٤٤٨) قال: حدثنا عبد الصمد، قال: حدثني أبي، قال: حدثنا الحسين، يعني المعلم. وفي (١/٦٤) (٤٥٨) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان. والبخاري (١/٥٦) قال: حدثنا سعد بن حفص، قال: حدثنا شيبان. وفي (١/٨٠) قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث، عن الحسين. ومسلم (١/١٨٦) قال: حدثني زهير بن حرب، وعبد ابن حميد، قالا: حدثنا عبد الصمد بن عبد الوارث. (ح) وحدثنا عبد الوارث بن عبد الصمد، قال: حدثني أبي، عن جدي، عن الحسين بن ذكوان. وابن خزيمة (٢٢٤) قال: حدثنا الحسين بن عيسى البسطامي، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثني أبي، قال: حدثني حسين المعلم.\nكلاهما - حسين بن ذكوان المعلم، وشيبان - عن يحيى بن أبي كثير، قال: أخبرني أبو سلمة، أن عطاء ابن يسار، أخبره، أن زيد بن خالد الجهني أخبره، فذكره.","vol":"7","page":205},{"text":"٥٢٣١ - (خ م) أُبي بن كعب - ﵁ -: أنه قال: «يا رسول الله إذا جامع الرجل المرأة فلم يُنزِلْ؟ قال: يغسل ما مَسَّ المرأةَ منه، ثم يتوضأ ويُصلِّي» أخرجه البخاري.\nوعند مسلم «أن رسول الله - ﷺ- قال: في الرجل يأتي أهله، ثم لا يُنزلُ، قال: يغسل ذكره ويتوضأ» .\nوفي أخرى له قال: سألت رسول الله - ﷺ- عن الرجل يُصيب من المرأة، ثم يُكْسِل؟ فقال رسول الله - ﷺ-: «يغسل ما أصابه من المرأة، ثم يتوضأ ويُصلِّي» (١) .\nهذه الرواية الثانية لم يذكرها الحميدي في كتابه. ⦗٢٠٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُكْسِل) أَكْسَل الرجل يُكْسِل: إذا جامع ولم يُنْزِل.\n_________\n(١) رواه البخاري ١ / ٣٤٠ في الغسل، باب غسل ما يصيب من فرج المرأة، ومسلم رقم (٣٤٦) في الحيض، باب إنما الماء من الماء. أقول: وهذا الحديث والذي قبله منسوخان بمثل قوله ﷺ: \" إذ التقى الختانان وغابت الحشفة وجب الغسل أنزل، أو لم ينزل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١١٣) قال: حدثنا يحيى بن سعيد، وفي (٥/١١٣) أيضا قال: حدثنا أبو معاوية، وفي (٥/١١٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، والبخاري (١/٨١) قال: حدثنا مسدد، قال: حدثنا يحيى، ومسلم (١/١٨٥) قال: حدثنا أبو الربيع الزهراني، قال: حدثنا حماد. (ح) وحدثنا أبو كريب محمد بن العلاء، قال: حدثنا أبو معاوية. (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، وعبد الله بن أحمد في زياداته على المسند (٥/١١٤) قال: حدثني عبيد الله بن عمر القواريري، قال: حدثنا حماد بن زيد.\nأربعتهم - يحيى بن سعيد، وأبو معاوية، وشعبة، وحماد بن زيد - عن هشام بن عروة، عن أبيه، عن أبي أيوب الأنصاري، فذكره.","vol":"7","page":206},{"text":"<span data-type=\"title\" id=toc-1092>[النوع] الثاني: لمس الذكر</span>\n٥٢٣٢ - (د ت س) طلق بن علي اليماني - ﵁ - قال: «قَدِمنا على رسول الله - ﷺ-، فجاءه رجل كأنه بدوي، فقال: يا نبي الله، ما ترى في مَسِّ الرجل ذكره بعدما يتوضأ؟ فقال: وهل هو إلا مُضْغَة منه - أو بَضْعَة منه -؟» أخرجه أبو داود.\nوأما الترمذي: فإنه لم يخرِّج من الحديث إلا قوله: «وهل هو إلا مُضغة منه - أو بَضْعة منه -؟» إلا أنه أخرجه في باب ترك الوضوء من مس الذكر.\nوأما النسائي فإنه قال: «قدمنا على رسول الله - ﷺ- فَبَايَعنَاهُ، وصَلِّينا معه، فلما قضى الصلاة جاءه رجل.. وذكر الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُضْغَة) المضغة: قدر اللقمة من اللحم. ⦗٢٠٨⦘\n(بَضْعة) البضعة: قطعة من اللحم أكبر من المُضغة.\n_________\n(١) رواه أبو داود رقم (١٨٢) و(١٨٣) في الطهارة، باب الرخصة في ذلك، والترمذي رقم (٨٥) في الطهارة، باب ما جاء في ترك الوضوء من مس الذكر، والنسائي ١ / ١٠١ في الطهارة، باب ترك الوضوء من مس الذكر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢٣) قال: حدثنا موسى بن داود. وفي (٤/٢٣) قال: حدثنا قران بن تمام. وأبو داود (١٨٣) قال: حدثنا مسدد. وابن ماجة (٤٨٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. أربعتهم - موسى، وقران، ومسدد، ووكيع - عن محمد بن جابر.\n٢- وأخرجه أحمد (٤/٢٢) قال: حدثنا حماد بن خالد، وأخرجه أحمد أيضا قال: حدثنا أبو النضر.\nكلاهما - حماد، وأبو النضر - قالا: حدثنا أيوب بن عتبة.\n٣- وأخرجه أبو داود (١٨٢) قال: حدثنا مسدد. والترمذي (٨٥) قال: حدثنا هناد. والنسائي (١/١٠١) وفي الكبرى (١٥٨) قال: أخبرنا هناد بن السري.\nكلاهما - مسدد، وهناد - قالا: حدثنا ملازم بن عمرو الحنفي، قال: حدثنا عبد الله بن بدر.\nثلاثتهم - ابن جابر، وأيوب، وعبد الله بن بدر - عن قيس بن طلق الحنفي. فذكره.","vol":"7","page":207},{"text":"٥٢٣٣ - (ط د ت س) بُسرة بنت صفوان - ﵂ - أنها قالت: إن النبي - ﷺ- قال: «مَن مَسَّ ذكره فلا يُصلِّي حتى يتوضأ» . أخرجه الترمذي.\nوفي رواية «الموطأ» عن محمد بن عمرو بن حزم قال: سمعت عروة بن الزبير يقول: «دخلت على مَرْوان بنِ الحكم، فَتذَاكرْنا ما يكون منه الوضوء، فقال مروان: مِنْ مَسِّ الذكرِ الوضوءُ، قال عروة: ما علمتُ هذا. فقال مروانُ: أخبرتْني بُسرة بنتُ صفوان، أنها سمعتْ رسول الله - ﷺ- يقول: إذا مَسَّ أحدُكم ذكره فليتوضأ» وأخرج أبو داود والنسائي رواية «الموطأ» .\nوللنسائي نحوه، وفيه: «قال عروة: فلم أزَلْ أُمَاري مرْوانَ، حتى دعا رجلًا من حَرَسِهِ، فأرسله إلى بُسرةَ، وسألها عمّا حَدَّثت من ذلك، فأرسلت إليه بُسرة بمثل الذي حدَّثني عنها مروان» .\nوأخرجه النسائي رواية الترمذي، وله في أخرى قالت: قال رسول الله - ﷺ-: «مَن مَسَّ فَرْجَهُ فليتوضأ» .\nوفي أخرى: «إذا أفضى أحدكم بيده إلى فرجه فليتوضأ» (١) .\n_________\n(١) رواه الترمذي رقم (٨٢) و(٨٣) و(٨٤) في الطهارة، باب الوضوء من مس الذكر، والموطأ ١ / ٤٢ في الطهارة، باب الوضوء من مس الفرج، وأبو داود رقم (١٨١) في الطهارة، باب الوضوء من مس الذكر، والنسائي ١ / ١٠٠ في الطهارة، باب الوضوء من مس الذكر، ورواه أيضًا ⦗٢٠٩⦘ أحمد، وابن خزيمة، وابن حبان، وهو حديث صحيح، وفي الباب عن جابر، وأبي هريرة، وعبد الله بن عمرو، وزيد بن خالد، وسعد بن أبي وقاص، وأم حبيبة، وعائشة، وأم سلمة، وابن عباس، وابن عمر، وعلي بن طلق، والنعمان بن بشير، وأنس، وأبي بن كعب، ومعاوية ابن حيدة، وقبيصة، وأروى بنت أنيس، وانظر \" التلخيص \" ١ / ١٢٢ - ١٢٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن مروان بن الحكم، قال: أخبرتني بسرة بنت صفوان أنها سمعت رسول الله -ﷺ- يقول: «إذا مس أحدكم ذكره فليتوضأ» .\nأخرجه مالك الموطأ (٥١) . والحميدي (٣٥٢) قال: حدثنا سفيان. وأحمد (٦/٤٠٦) قال: حدثنا سفيان. وفي (٦/٤٠٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. والدارمي (٧٣١) قال: أخبرنا أحمد بن خالد الوهبي، عن محمد بن إسحاق. وأبو داود (١٨١) قال: حدثنا عبد الله بن مسلمة، عن مالك. والنسائي (١/١٠٠) وفي الكبري (١٥٧) قال: أخبرنا هارون بن عبد الله. قال: حدثنا معن. قال: أنبأنا مالك. وفي (١/١٠٠) قال: الحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم. قال: أنبأنا مالك. (ح) وأخبرنا أحمد بن محمد بن المغيرة قال: حدثنا عثمان بن سعيد، عن شعيب، عن الزهري..\nأربعتهم - مالك، وسفيان بن عيينة، والزهري، ومحمد بن إسحاق - عن عبد الله بن أبي بكر بن محمد ابن عمرو بن حزم، أنه سمع عروة بن الزبير يقول: دخلت على مروان بن الحكم، فتذاكرنا ما يكون منه الوضوء. فقال مروان: ومن مس الذكر الوضوء. فقال عروة: ما علمت هذا. فقال مروان بن الحكم: أخبرتني بسرة بنت صفوان، فذكرته.\n(*) أخرجه أحمد (٦/٤٠٦) قال: حدثنا إسماعيل بن علية. قال: حدثنا عبد الله بن أبي بكر بن حزم. قال: سمعت عروة بن الزبير يحدث أبي قال: ذاكرني مروان مس الذكر. فقلت: ليس فيه وضوء. فقال: إن بسرة بنت صفوان تحدث فيه. فأرسل إليها رسولا. فذكر الرسول أنها تحدث ... فذكرته.\n(*) وأخرجه ابن ماجة (٤٧٩) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا عبد الله بن إدريس. والترمذي (٨٣) قال: حدثنا إسحاق بن منصور. قال: حدثنا أبو أسامة. وابن خزيمة (٣٣) قال: حدثنا محمد بن العلاء بن كريب الهمداني ومحمد بن عبد الله بن المبارك المخرمي. قالا: حدثنا أبو أسامة.\nكلاهما- عبد الله بن إدريس، وأبو أسامة حماد بن أسامة - عن هشام بن عروة، عن أبيه، عن مروان بن الحكم، فذكره. ليس فيه قصة عروة مع مروان.\n(*) وأخرجه أحمد (٦/٤٠٦) قال: حدثنا يحيى بن سعيد، عن هشام. والدارمي (٧٣٠) قال: أخبرنا أبو المغيرة. قال: حدثنا الأوزاعي، عن الزهري. قال: حدثني ابن حزم. والترمذي (٨٢) قال: حدثنا إسحاق بن منصور. قال: حدثنا يحيى بن سعيد القطان، عن هشام بن عروة، وفي (٨٤) قال: حدثنا علي بن حجر. قال: حدثنا عبد الرحمن بن أبي الزناد، عن أبيه. والنسائي (١/٢١٦) قال: أخبرنا قتيبة، عن سفيان، عن عبد الله، يعني ابن أبي بكر. (ح) وأخبرنا قتيبة. قال: حدثنا الليث، عن ابن شهاب. وفي (١/٢١٦) قال: أخبرنا إسحاق بن منصور. قال: حدثنا يحيى بن سعيد، عن هشام بن عروة.\nأربعتهم - هشام بن عروة، وعبد الله بن أبي بكر بن حزم، وابن شهاب، وأبو الزناد - عن عروة بن الزبير، عن بسرة بنت صفوان، فذكرته. ليس فيه: مروان بن الحكم.\n(*) وأخرجه النسائي (١/٢١٦) قال: أخبرنا عمران بن موسى. قال: حدثنا محمد بن سواء، عن شعبة، عن معمر، عن ازهري، عن عروة بن الزبير، عن بسرة بنت صفوان، فذكرته. ليس فيه عبد الله بن أبي بكر بن حزم.\n(*) في رواية سفيان، والزهري عن عبد الله بن أبي بكر: «قال عروة: فلم أزل أماري مروان حتى دعا رجلا من حرسه، فأرسله إلى بسرة، فسألها عما حدثت مروان؟ فأرسلت إليه بسرة بمثل الذي حدثني عنها مروان» (*) قال النسائي عقب حديث هشام بن عروة، عن أبيه، (١/٢١٦): هشام بن عروة لم يسمع من أبيه هذا الحديث، والله ﷾ أعلم.","vol":"7","page":208},{"text":"٥٢٣٤ - (ط) مصعب بن سعد بن أبي وقاص قال: «كنتُ أُمْسِكُ المصحف على سعد بن أبي وقاص، فاحْتَكَكْتُ، فقال سعد: لعلك مَسِسْتَ ذَكَرَك؟ قلت: نعم، قال: قُمْ فتوضأ، فتوضأتُ، ثم رَجَعْتُ» . أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤٢ في الطهارة، باب الوضوء من مس الفرج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٥٢٣٤) قال: عن إسماعيل بن محمد بن سعد بن أبي وقاص، عن مصعب.","vol":"7","page":209},{"text":"٥٢٣٥ - (ط) نافع - مولى ابن عمر، ﵃ - أن عبد الله بن عمر (١) كان يقول: «إذا مَسَّ أحدُكم ذَكَره، فقد وجب عليه الوضوءُ» .\nوفي رواية سالم قال: «رأيت أبي عبد الله بنَ عمر يغتسل، ثم يتوضأ فقلت: يا أبَتِ، أما يجزيك الغُسل من الوضوء؟ قال: بلى، ولكني أحْيانًا أمَسُّ ذكري، فأتوضأ» .\nوفي رواية قال: «كنت مع عبد الله بن عمر في سفر، فرأيته - بعد أن طلعت الشمس - توضأ ثم صلَّى، فقلت له: إن هذه لَصلاَة ما كنتَ تُصلِّيها؟ فقال: إني بعدَ أن توضأتُ لصلاة الصبح مَسِسْتُ فرجي، ثم نسيتُ أن أتوضأ، فتوضأت، وعُدْتُ لصلاتي» أخرجه «الموطأ» (٢) . ⦗٢١٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحيانًا) الأحيان: جمع حين، وهو مقدار من الزمان غير محدود.\n_________\n(١) في المطبوع: أن عمر، وهو خطأ.\n(٢) ١ / ٤٢ و٤٣ في الطهارة، باب الوضوء من مس الفرج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٩٠ و٩١ و٩٢) في (٩١) عن نافع، والآخرين عن سالم، به.","vol":"7","page":209},{"text":"٥٢٣٦ -[(ط) عروة بن الزبير - ﵄ -: أنه كان يقول: «مَنْ مَسَّ ذكره فقد وجب عليه الوضوء» أخرجه «الموطأ» (١) ملحقًا] (٢) .\n_________\n(١) أي ملحقًا بحديث عبد الله بن عمر في الرواية الأولى من الحديث الذي قبله.\n(٢) ١ / ٤٣ في الطهارة، باب الوضوء من مس الفرج، وإسناده صحيح، ويقابل هذه الأحاديث حديث طلق بن علي أن رسول الله ﷺ سئل عن مس الذكر، فقال: هل هو إلا بضعة منك، وهو حديث صحيح، وقد اختلف العلماء في العمل بحديثي بسرة وطلق بن علي، فمنهم من قدم العمل بحديث بسرة، وادعى نسخ حديث طلق بن علي، ومنهم من عكس، وكلاهما بعيد، ومنهم من جمع بينهما، بأن حديث بسرة يحمل على الندب، ومنهم من جمع بينهما بحمل حديث بسرة على المس بشهوة، وحديث طلق بن علي على المس بغير شهوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٩٠) ملحقا عن هشام بن عروة عن أبيه، به.","vol":"7","page":210},{"text":"<span data-type=\"title\" id=toc-1093>الفرع الثالث: في النوم والإغماء والغشي</span>\n٥٢٣٧ - (م ت د) أنس بن مالك - ﵁ - قال قتادة: قال أنس: «كان أصحاب رسول الله - ﷺ- ينامون، ثم يُصلُّون، ولا يتوضأون، قال: قلت: أسمعتَه من أنس؟ قال: إي والله» أخرجه مسلم.\nوأخرجه الترمذي إلى قوله: «يتوضؤون» .\nوفي رواية أبي داود: «كانوا ينتظرون العشاء الآخرة حتى تَخْفِقَ رُؤوسُهم، ثم يصلُّون ولا يتوضؤون» . ⦗٢١١⦘\nوأخرج أيضًا بمعنى الأولى (١) .\nوقد تقدَّم في كتاب الصلاة لهذا الحديث روايات عِدَّة للبخاري ومسلم والنسائي وأبي داود. فلم نُعِدْها.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَخْفِق) خَفَقَ رأس النَّاعِس من النوم: إذا مال على صدره.\n_________\n(١) رواه مسلم رقم (٣٧٦) في الحيض، باب الدليل على أن نوم الجالس لا ينقض الوضوء، وأبو داود رقم (٢٠٠) في الطهارة، باب الوضوء من النوم، والترمذي رقم (٧٨) في الطهارة، باب ما جاء في الوضوء من النوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":210},{"text":"٥٢٣٨ - (ط) عبد الله بن عمر - ﵄ - «كان ينام جالسًا ثم يُصلِّي ولا يتوضأ» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٢٢ في الطهارة، باب وضوء النائم إذا قام إلى الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٣٩) قال: عن نافع، فذكره.","vol":"7","page":211},{"text":"٥٢٣٩ - (د) علي بن أبي طالب - ﵁ - قال: قال رسول الله - ﷺ-: «وِكاءُ السَّهِ العَيْنانِ، فمن نام فليتوضأ»، أخرجه أبوداود (١) .\n⦗٢١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وِكاء السَّه) الوكاء: ما يشد به رأس القِربة ونحوها، والسَّه: الاست، وقيل: هي حَلقة الدُّبر.\n_________\n(١) رقم (٢٠٣) في الطهارة، باب الوضوء من النوم، ورواه أيضًا أحمد في \" المسند \" رقم (٨٨٧)، وابن ماجة رقم (٤٧٧) في الطهارة، باب الوضوء من النوم، من حديث علي ﵁، ورواه أحمد ٤ / ٩٦، والدارمي ١ / ١٨٤، والبيهقي من حديث معاوية بن أبي سفيان، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف ولمتنه شواهد: أخرجه أحمد (١/١١١) (٨٨٧) قال: حدثنا علي بن بحر. وأبو داود (٢٠٣) قال: حدثنا حيوة بن شريح الحمصي في آخرين. وابن ماجة (٤٧٧) قال: حدثنا محمد بن المصفى الحمصي.\nثلاثتهم - علي بن بحر، وحيوة، وابن مصفى - عن بقية بن الوليد، قال: حدثني الوضين بن عطاء، عن محفوظ بن علقمة، عن عبد الرحمن بن عائذ، فذكره.\nقلت: الوضين شيخ بقية للضعف أقرب. وفي الباب عن معاوية بن أبي سفيان عند البيهقي في الكبرى","vol":"7","page":211},{"text":"٥٢٤٠ - (د ت س) عبد الله بن عباس - ﵄ -: «أنه رأى النبي - ﷺ- نام وهو ساجد، حتى غَطَّ - أو نَفَخ - ثم قام يُصلِّي، فقلتُ: يا رسول الله، إنك قد نِمْتَ؟ قال: إن الوضوءَ لا يجب إلا على من نام مُضطجعًا، فإنه إذا اضْطَجَعَ اسْتَرْخَتْ مفاصِلُه» . أخرجه الترمذي.\nوعند أبي داود: «أن رسول الله - ﷺ- كان يسجد، وينامُ وينفُخ، ثم يقوم فيُصلِّي، ولا يتوضأ، فقلت له: صلَّيتَ ولم تتوضأ وقد نِمْتَ؟ فقال: إنما الوضوء على من نام مضطجعًا» .\nزاد في رواية «فإنه إذا اضطجع استرخت مفاصله» .\nقال أبو داود: قوله: «إنما الوضوء على من نام مضطجعًا» حديث منكر، لم يَرْوِه إلا يزيد [أبو خالد] الدالاني عن قتادة، وروى أوَّلَه له جماعة عن ابن عباس، ولم يذكروا شيئًا من هذا، وقال: كان النبيُّ - ﷺ- محفوظًا.\nوفي رواية النسائي قال: «صليتُ مع النبيِّ - ﷺ- ذات ليلة، فقمت ⦗٢١٣⦘ عن يساره، فجعلني عن يمينه، فصلى، ثم اضطجع ورقد، فجاءه المؤذِّن فصلى ولم يتوضأ» (١) .\nهذا القدر طرف من قيام الليل، وقد تقدَّم ذِكْرُه في كتاب «الصلاة» من حرف الصاد.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غَطَّ) الغَطِيط: صوت النائم.\n_________\n(١) رواه الترمذي رقم (٧٧) في الطهارة، باب ما جاء في الوضوء من النوم، وأبو داود رقم (٢٠٢) في الطهارة، باب الوضوء من النوم، والنسائي ٢ / ٣٠ في الأذان، باب إيذان المؤذنين الأئمة بالصلاة، وإسناده ضعيف في المرفوع، وروى البيهقي من طريق يزيد بن قسيط أنه سمع أبا هريرة يقول: ليس على المحتبي النائم ولا على القائم النائم، ولا على الساجد النائم وضوء حتى يضطجع، فإذا اضطجع توضأ، قال الحافظ في \" التلخيص \": وإسناده جيد، وهو موقوف، وقال الترمذي: واختلف العلماء في الوضوء من النوم، فرأى أكثرهم أن لا يجب عليه الوضوء إذا نام قاعدًا أو قائمًا حتى ينام مضطجعًا، وبه يقول: الثوري وابن المبارك وأحمد، قال: وقال بعضهم: إذا نام حتى غلب على عقله وجب عليه الوضوء. وبه يقول إسحاق، وقال الشافعي: من نام قاعدًا فرأى رؤيا أو زالت مقعدته أو سن النوم فعليه الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٥٦) (٢٣١٥) قال: حدثنا عبد الله بن محمد. قال عبد الله بن أحمد: وسمعته أنا من عبد الله بن محمد. وعبد بن حميد (٦٥٩) قال: حدثنا أبو نعيم. وأبو داود (٢٠٢) قال: حدثنا يحيى بن معين، وهناد بن السري، وعثمان بن أبي شيبة. والترمذي (٧٧) قال: حدثنا إسماعيل بن موسى، وهناد، ومحمد بن عبيد المحاربي.\nسبعتهم - عبد الله بن محمد، أبو بكر بن أبي شيبة، وأبو نعيم، ويحيى، وهناد، وعثمان، وإسماعيل، ومحمد بن عبيد - عن عبد السلام بن حرب، عن يزيد بن عبد الرحمن، أبي خالد الدالاني، عن قتادة، عن أبي العالية، فذكره.\n(*) قال أبو داود: هو حديث منكر، لم يروه إلا يزيد الدالاني، عن قتادة.\nوعن عكرمة، عن ابن عباس، «أن النبي -ﷺ-، نام، حتى سمع له غطيط، فصلى، ولم يتوضأ» .\nأخرجه أحمد (١/٢٤٤) (٢١٩٤) قال: حدثنا يونس. وعبد بن حميد (٦١٦) قال: أخبرني أبو الوليد.\nكلاهما - يونس، وأبو الوليد - عن حماد بن سلمة، عن حميد وأيوب، عن عكرمة، فذكره.\nوعن سعيد بن جبير، عن ابن عباس، قال: «كان نومه ذلك وهو جالس» يعني النبي، -ﷺ-.\nأخرجه ابن ماجة (٤٧٦) قال: حدثنا عبد الله بن عامر بن زرارة، عن ابن أبي زائدة، عن حريث بن أبي مطر، عن يحيى بن عباد أبي هبيرة الأنصاري، عن سعيد بن جبير، فذكره.","vol":"7","page":212},{"text":"٥٢٤١ - (ط) زيد بن أسلم: أن عمر بن الخطاب قال: «إذا نام أحدُكم مضطجعًا فليتوضأ» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٢١ في الطهارة، باب وضوء النائم إذا قام إلى الصلاة، وإسناده منقطع، فإن زيد بن أسلم لم يدرك عمر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (٣٧) قال: عن زيد بن أسلم، فذكره.\nقلت: زيد لم يدرك عمر.","vol":"7","page":213},{"text":"٥٢٤٢ - (خ م س) عبيد الله بن عبد الله بن عتبة قال: «دخلت على ⦗٢١٤⦘ عائشة، فقلت لها: ألا تحدِّثيني عن مرض رسول الله - ﷺ-؟ فقالت: بلى، ثَقُل النبيُّ - ﷺ-، فقال: أصلَّى الناسُ؟ قلنا: لا، وهم ينتظرونك يا رسول الله، قال: ضعُوا لي ماء في المِخْضَب، قالت: ففعلنا، فاغتسل، ثم ذهب ليَنُوءَ، فأُغمي عليه، ثم أفاق، فقال: أصلَّى الناس؟ قلنا: لا، وهم ينتظرونك يا رسول الله، قال: ضعوا لي ماء في المخضب، قالت: ففعلنا، فاغتسل، ثم ذهب لينُوءَ، فأُغمي عليه، ثم أفاق، فقال: أصلَّى الناسُ؟ قلنا: لا، وهم ينتظرونك يا رسول الله، قال: ضعوا لي ماء في المخضب، قالت: ففعلنا، فاغتسل، ثم ذهب لينُوءَ، فأُغمي عليه، ثم أفاق، فقال: أصلَّى الناسُ؟ قلنا: لا، وهم ينتظرونك يا رسول الله، قال: والناسُ عُكُوف [في المسجد] ينتظرون رسول الله - ﷺ- لصلاةِ العشاءِ الآخِرة. الحديث بطوله» وسيجيء في ذِكر وفاة النَّبيِّ - ﷺ- ومرضه في كتاب «الموت» من حرف الميم، وفي فضائل أبي بكر في كتاب «الفضائل» من حرف الفاء.\nأخرجه البخاري ومسلم (١) . ⦗٢١٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِخْضَب) المخضب: المِرْكَن والإجَّانة.\n(ليَنُوء) نَاء يَنُوء: إذا نهض ليقوم.\n(عُكُوف) العكوف: جمع عاكف، وهو المقيم في المكان الذي لا يفارقه.\n_________\n(١) رواه البخاري ٢ / ١٤٤ و١٤٥ في الأذان، باب إنما جعل الإمام ليؤتم به، وباب حد المريض أن يشهد الجماعة، وباب أهل العلم والفضل أحق بالإمامة، وباب من قام إلى جنب الإمام لعلة، وباب من أسمع الناس تكبير الإمام، وباب الرجل يأتم بالإمام ويأتم الناس بالمأموم، وباب إذا بكى الإمام في الصلاة، وفي الوضوء، باب الغسل والوضوء في المخضب والقدح والخشب والحجارة، وفي الهبة، باب هبة الرجل لامرأته والمرأة لزوجها، وفي الجهاد، باب ما جاء في ⦗٢١٥⦘ بيوت أزواج النبي ﷺ وما نسب من البيوت إليهن، وفي الأنبياء، باب قول الله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي المغازي، باب مرض النبي ﷺ ووفاته، وفي الطب، باب اللدود، وفي الاعتصام، باب ما يكره من التعمق والتنازع والغلو في الدين والبدع، ومسلم رقم (٤١٨) في الصلاة، باب استخلاف الإمام إذا عرض له عذر من مرض وسفر وغيرهما من يصلي بالناس، ورواه أيضًا النسائي ٢ / ١٠١ و١٠٢ في الإمامة، باب الائتمام بالإمام يصلي قاعدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: يأتي تخريجه في كتاب الفضائل «أبي بكر» .","vol":"7","page":213},{"text":"٥٢٤٣ - (خ م) أسماء بنت أبي بكر - ﵄ - قالت في حديث الكسوف: «قمتُ حتى تجلاَّني الغَشْيُ، وجعلتُ أصُبُّ فوق رأسي ماء، قال عروة: ولم تتوضأ» .\nهذا طرف من حديث طويل قد أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١ / ٢٥٠ في الوضوء، باب من لم يتوضأ إلا من الغشي المثقل، وفي العلم، باب من أجاب الفتيا بإشارة اليد والرأس، وفي الكسوف، باب صلاة النساء مع الرجال في الكسوف، وباب من أحب العتاقة في كسوف الشمس، وفي السهو، باب الإشارة في الصلاة، وفي العتق، باب ما يستحب من العتاقة، وفي الاعتصام، باب الاقتداء بسنن رسول الله ﷺ، ومسلم رقم (٩٠٥) في الكسوف، باب ما عرض على النبي ﷺ في صلاة الكسوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٣٣) وأحمد (٦/٣٤٥) قال: حدثنا ابن نمير. والبخاري (١/٣١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. وفي (١/٥٧) قال: حدثنا إسماعيل. قال: حدثني مالك. وفي (٢/٤٦) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٢/٨٩) قال: حدثنا يحيى بن سليمان. قال: حدثني ابن وهب. قال: حدثنا الثوري. وفي (٩/١١٦) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٣/٣٢) قال: حدثنا محمد بن العلاء الهمداني. قال: حدثنا ابن نمير. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو أسامة.\nخمستهم - مالك، وعبد الله بن نمير، ووهيب بن خالد، وسفيان الثوري، وأبو أسامة حماد بن أسامة - عن هشام بن عروة، عن امرأته فاطمة بنت المنذر، فذكرته.","vol":"7","page":215},{"text":"<span data-type=\"title\" id=toc-1094>الفرع الرابع: في أكل ما مسته النار</span>، وهو نوعان\n<span data-type=\"title\" id=toc-1095>[النوع] الأول: في الوضوء منه</span>\n٥٢٤٤ - (م د ت س) أبو هريرة - ﵁ -: وَجدَه عبد الله بن قارظ يتوضأ على [ظهر] المسجد، فقال: إنما أتوضأ من أثْوار أقِط أكلتُها، لأني سمعت النبيِّ - ﷺ- يقول: «توضؤوا مما مست النار» أخرجه مسلم والنسائي.\nوفي رواية للنسائي: أن ابن عباس قال: «أتَوَضأ من طعام أجِدُه في كتاب الله حلالًا، لأن النار مسته، فجمع أبو هريرة حَصى، فقال: أشهد عدد هذا الحصى: أن رسول الله - ﷺ- قال: توضؤوا مما مسَّت النار» .\nوفي أخرى له مختصرًا، قال: قال رسول الله - ﷺ-: «الوضوء مما مسَّت النار» .\nوفي رواية الترمذي قال: قال رسول الله - ﷺ-: «الوضوء مما مست النار، ولو من أثوار أقط، فقال له ابن عباس: أنتوضأ من الدُّهْن؟ أنتوضأ من الْحَميم؟ فقال أبو هريرة: يا ابن أخي، إذا سمعتَ حديثًا عن رسول الله - ﷺ- فلا تضرب له مثلًا» . ⦗٢١٧⦘\nوفي رواية أبي داود قال: قال رسول الله - ﷺ-: «الوضوء مما أنْضَجَتِ النارُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أقِط) الأقط: لبن جامد مُستَحْجِر.\n(أثْوَار) الأثوار: جمع ثَور، وهو القطعة من الأقِط.\n(الحَمِيم): الماء الحار.\n_________\n(١) رواه مسلم رقم (٣٥٢) في الحيض، باب الوضوء مما مست النار، والنسائي ١ / ١٠٥ و١٠٦ في الطهارة، باب الوضوء مما غيرت النار، والترمذي رقم (٧٩) في الطهارة، باب ما جاء في الوضوء مما غيرت النار، وأبو داود رقم (١٩٤) في الطهارة، باب التشديد في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن الأغر، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «الوضوء مما أنضجت النار» .\nأخرجه أحمد (٢/٤٥٨) قال: حدثنا محمد بن جعفر. وأبو داود (١٩٤) قال: حدثنا مسدد، قال: حدثنا يحيى.\nكلاهما - محمد بن جعفر، ويحيى بن سعيد - عن شعبة، قال: حدثني أبو بكر بن حفص، عن الأغر، فذكره.\n(*) وأخرجه أحمد (٤/٢٨) قال: حدثنا عبد الصمد، قال: حدثنا شعبة، قال: حدثنا أبو بكر بن حفص، عن الأغر، عن رجل آخر، عن أبي هريرة، فذكره.\n- وعن إبراهيم بن عبد الله بن قارظ، عن أبي هريرة، قال: سمعت رسول الله -ﷺ- يقول: «توضئوا مما مست النار» .\nأخرجه أحمد (٢/٢٦٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٢/٢٧١) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وفي (٢/٤٢٧) قال: حدثنا إسماعيل، قال: حدثنا معمر. وفي (٢/٤٦٩) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا ابن أبي ذئب. وفي (٢/٤٧٨) قال: حدثنا وكيع، قال: حدثنا عبد العزيز، يعني ابن عبد الله بن أبي سلمة. ومسلم (١/١٨٧) قال: حدثنا عبد الملك بن شعيب بن الليث، قال: حدثني أبي، عن جدي، قال: حدثني عقيل بن خالد، والنسائي (١/١٠٥) وفي الكبرى (١٧٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا إسماعيل وعبد الرزاق، قالا: حدثنا معمر. وفيه (١/١٠٥) وفي الكبرى (١٧٦) قال: أخبرنا هشام بن عبد الملك أبو تقي الحمصي، قال: حدثنا محمد، يعني ابن حرب، قال: حدثني الزبيدي. وفيه (١/١٠٥) قال: أخبرنا الربيع بن سليمان، قال: حدثنا إسحاق بن بكر، وهو ابن مضر، قال: حدثني أبي، عن جعفر بن ربيعة، عن بكر بن سوادة.\nسبعتهم - معمر، وابن جريج، وابن أبي ذئب، وعبد العزيز بن عبد الله، وعقيل، والزبيدي، وبكر بن سوادة - عن محمد بن مسلم بن شهاب الزهري، عن عمر بن عبد العزيز، عن إبراهيم بن عبد الله بن قارظ، فذكره.\n(*) في رواية ابن جريج، وعقيل، والزبيدي، وبكر بن سوادة، اسمه: عبد الله بن إبراهيم بن قارظ. وفي رواية إسماعيل، عن معمر: إبراهيم بن عبد الله بن قارظ، أو قارض. لا أدري شك إسماعيل.\nوعن المطلب بن عبد الله بن حنطب، قال: قال ابن عباس: أتوضأ من طعام أجده في كتاب الله حلالا لأن النار مسته؟ فجمع أبو هريرة حصى فقال: أشهد عدد هذا الحصى أن رسول الله -ﷺ- قال: «توضئوا مما مست النار» .\nأخرجه أحمد (٢/٥٢٩) . والنسائي (١/١٠٥) قال: أخبرنا إبراهيم بن يعقوب.\nكلاهما - أحمد بن حنبل، وإبراهيم - عن عبد الصمد بن عبد الوارث، قال: حدثنا أبي، عن حسين المعلم، قال: حدثني يحيى بن أبي كثير، عن عبد الرحمن بن عمرو الأوزاعي، أنه سمع المطلب بن عبد الله بن حنطب يقول، فذكره.\nوعن عبد الله بن عمرو، عن أبي هريرة، أن رسول الله -ﷺ- قال: «توضئوا مما مست النار» .\nأخرجه النسائي (١/١٠٦) وفي الكبرى (١٨٠) قال: أخبرنا محمد بن بشار، قال: حدثنا ابن أبي عدي، عن شعبة، عن عمرو بن دينار، عن يحيى بن جعدة، عن عبد الله بن عمرو بن عبد، فذكره.\nوعن أبي صالح، عن أبي هريرة، عن النبي -ﷺ- بمثله.\nهكذا ذكره أحمد عقب حديث الأغر، عن رجل آخر، عن أبي هريرة، أن النبي -ﷺ-. قال: «توضئوا مما غيرت النار» . ولم يذكر متنه.\nأخرجه أحمد (٤/٢٨) قال: حدثنا عبد الصمد، قال: حدثنا شعبة، عن الأعمش عن أبي صالح، فذكره - وعن أبي سلمة، عن أبي هريرة قال: قال رسول الله -ﷺ-: «الوضوء مما مست النار، ولو من ثور أقط» . قال: فقال له ابن عباس: يا أبا هريرة، أنتوضأ من الدهن، أنتوضأ من الحميم؟ قال: فقال أبو هريرة: با ابن أخي، إذا سمعت حديثا عن رسول الله -ﷺ- فلا تضرب له مثلا.\nأخرجه أحمد (٢/٥٠٣) قال: حدثنا يزيد. وابن ماجة (٤٨٥) قال: حدثنا محمد بن الصباح، قال: حدثنا سفيان بن عيينة. والترمذي (٧٩) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة.\nكلاهما - يزيد، وسفيان - عن محمد بن عمرو بن علقمة، عن أبي سلمة، فذكره.\n(*) لم يذكر يزيد في حديثه قصة ابن عباس.","vol":"7","page":216},{"text":"٥٢٤٥ - (م) عروة بن الزبير - ﵄ - قال: سمعتُ عائشة تقول: قال النبي - ﷺ-: «توضؤوا مما مست النار» أخرجه مسلم (١) .\n_________\n(١) رقم (٣٥٣) في الطهارة، باب الوضوء مما مست النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨٩) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (١/١٨٧) قال: حدثنا عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي، قال: حدثني عقيل بن خالد.\nكلاهما - شعيب بن أبي حمزة، وعقيل بن خالد - عن الزهري. قال: أخبرني سعيد بن خالد بن عمرو ابن عثمان، وأنا أحدثه هذا الحديث، أنه سأل عروة بن الزبير عن الوضوء مما مست النار، فذكره.\n(*) أخرجه ابن ماجة (٤٨٦) قال: حدثنا حرملة بن يحيى. قال: حدثنا ابن وهب. قال: أخبرنا يونس ابن يزيد، عن ابن شهاب، عن عروة، فذكره. ليس فيه سعيد بن خالد.","vol":"7","page":217},{"text":"٥٢٤٦ - (د س) أبو سفيان بن سعيد بن المغيرة [بن الأخنس بن شريق الثقفي المدني] أنه دخل على أمِّ حبيبة، فَسَقَتْه قَدَحًا من سَوِيق، فدعا بماء، فمضمض، قالت: يا ابن أختي، ألا تتوضأ؟ إن رسول الله - ﷺ- قال: «توضؤوا مما غيِّرت النار - أو قال: مما مست النار-» أخرجه أبو داود.\nوأخرجه النسائي عن أبي سفيان بن سعيد بن الأخْنَس بن شَريق، أنه دخل على أم حبيبة زوج النبي - ﷺ- وهي خالته - فسقته سَوِيقًا، ثم قالت ⦗٢١٨⦘ له توضأ يا ابن أختي، فإن رسول الله - ﷺ- قال: «توضؤوا مما مست النار» .\nوفي أخرى له: فإني سمعتُ رسول الله - ﷺ- يقول: «توضؤوا مما مست النار» (١) .\n_________\n(١) رواه أبو داود رقم (١٩٥) في الطهارة، باب التشديد في ذلك، والنسائي ١ / ١٠٧ في الطهارة، باب ترك الوضوء مما غيرت النار، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٦/٣٢٦) قال: حدثنا يونس. قال: حدثنا أبان، يعني ابن يزيد العطار، عن يحيى بن أبي كثير. وفي (٦/٣٢٧) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا ابن أبي ذئب، عن الزهري. وفي (٦/٣٢٧) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا علي، يعني ابن مبارك، عن يحيى. وفي (٦/٣٢٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري. وفي (٦/٣٢٨) قال: حدثنا أبو اليمان. قال: حدثنا شعيب. قال: قال الزهري. وفي (٦/٣٢٨) قال: حدثنا يعقوب. قال: حدثنا أبي. قال: حدثنا ابن إسحاق. قال: حدثني محمد بن مسلم بن شهاب. وفي (٦/٤٢٦) قال: حدثنا يحيى، عن ابن أبي ذئب. قال: حدثني الزهري. وفي (٦/٤٢٧) قال: حدثنا عبد الصمد. قال: حدثنا حرب. قال: حدثنا يحيى بن أبي كثير. وأبو داود (١٩٥) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا أبان، عن يحيى بن أبي كثير. والنسائي (١/١٠٧) وفي الكبرى (١٨٢) قال: أخبرنا هشام ابن عبد الملك قال: حدثنا ابن حرب. قال: حدثنا الزبيدي، عن الزهري. وفي (١/١٠٧) قال: أخبرنا الربيع بن سليمان بن داود. قال: حدثنا إسحاق بن بكر بن مضر. قال: حدثني بكر بن مضر، عن جعفر بن ربيعة، عن بكر بن سوادة، عن محمد بن مسلم بن شهاب.\nكلاهما - يحيى بن أبي كثير، ومحمد بن مسلم بن شهاب الزهري - عن أبي سلمة بن عبد الرحمن بن عوف ٢- وأخرجه أحمد (٦/٣٢٧) قال: حدثنا وكيع. قال: حدثنا عبد العزيز بن عبد الله بن أبي سلمة، عن ابن شهاب، عن عبيد الله بن عبد الله.\nكلاهما - أبو سلمة بن عبد الرحمن، وعبيد الله بن عبد الله - عن أبي سفيان بن سعيد بن المغيرة بن الأخنس، فذكره.","vol":"7","page":217},{"text":"٥٢٤٧ - (س) أبو أيوب الأنصاري - ﵁ - قال: قال النبي - ﷺ-: «توضؤوا مما غيَّرت النار» أخرجه النسائي (١) .\n_________\n(١) ١ / ١٠٦ في الطهارة، باب الوضوء مما غيرت النار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (١/١٠٦) قال: أخبرنا عمرو بن علي، ومحمد بن بشار. وفي الكبرى (١٧٩) قال: أخبرنا محمد بن بشار.\nكلاهما - عمرو، وابن بشار - قالا: أنبأنا ابن أبي عدي، عن شعبة، عن عمرو بن دينار، عن يحيى بن جعدة، عن عبد الله بن عمرو، قال محمد القاري، فذكره.","vol":"7","page":218},{"text":"٥٢٤٨ - (س) أبو طلحة - ﵁ - أن النبي - ﷺ- قال: «توضؤوا مما أنضَجَت النار» وفي أخرى «مما غيَّرت النار» أخرجه النسائي (١) .\n_________\n(١) ١ / ١٠٦ في الطهارة، باب الوضوء مما غيرت النار، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن همام، قال: قيل لمطر الوراق، وأنا عنده: عمن كان يأخذ الحسن أنه يتوضأ مما غيرت النار؟ قال: أخذه عن أنس. وأخذه أنس عن أبي طلحة. وأخذه أبو طلحة عن رسول الله -ﷺ-» .\nأخرجه أحمد (٤/٢٨) قال: حدثنا عفان، قال: حدثنا همام، فذكره.\n- وعن ابن أبي طلحة، عن أبي طلحة، أن النبي -ﷺ- قال: «توضئوا مما أنضجت النار» .\nأخرجه أحمد (٤/٢٨) قال: حدثنا عبد الصمد. وفي (٤/٣٠) قال: حدثنا محمد بن جعفر. والنسائي (١/١٠٦) قال: أخبرنا هارون بن عبد الله، قال: حدثنا حرمي بن عمارة.\nثلاثتهم - عبد الصمد، وابن جعفر، وحرمي - قالوا: حدثنا شعبة، عن أبي بكر بن حفص، قال: حدثنا الزهري، عن ابن أبي طلحة، فذكره.\n- وعن عبد الله بن عمرو القاري، عن أبي طلحة، أن رسول الله -ﷺ- قال: «توضئوا مما غيرت النار» .\nأخرجه النسائي (١/١٠٦) قال: أخبرنا عبيد الله بن سعيد وهارون بن عبد الله. وفي الكبرى (١٧٨) قال: أخبرنا عبيد الله بن سعيد.\nكلاهما - عبيد الله، وهارون - عن حرمي بن عمارة، قال: حدثنا شعبة، عن عمرو بن دينار، قال: سمعت يحيى بن جعدة يحدث عن عبد الله بن عمرو القاري، فذكره.\n(*) حديث أنس بن مالك، قال: كنت أنا، وأبي بن كعب، وأبو طلحة جلوسا، فأكلنا لحما وخبزا، ثم دعوت بوضوء. فقالا: لم تتوضأ؟ فقلت: لهذا الطعام الذي أكلنا. فقالا: أتتوضأ من الطيبات؟ لم يتوضأ منه من هو خير منك.","vol":"7","page":218},{"text":"٥٢٤٩ - (س) زيد بن ثابت - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «توضؤوا مما مست النار» أخرجه النسائي (١) .\n_________\n(١) ١ / ١٠٧ في الطهارة، باب الوضوء مما غيرت النار، وهو حديث صحيح، ولكن هذه الأحاديث منسوخة بالتي بعدها، وأصرحها حديث جابر بن عبد الله: كان آخر الأمرين من رسول الله ﷺ ترك الوضوء مما مست النار، رواه أصحاب السنن وابن خزيمة وابن حبان وابن الجارود والبيهقي، وسيأتي برقم (٥٢٥٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٨٤) قال: حدثنا أبو عامر، عن ابن أبي ذئب. وفي (٥/١٨٨) قال: حدثنا حجاج، قال: حدثنا ليث، قال: حدثني عقيل. وفي (٥/١٨٩) قال: حدثنا عبد الرزاق. قال: قرأت في كتاب معمر. وفي (٥/١٩٠) قال: حدثنا إسماعيل بن عمر، قال: حدثنا ابن أبي ذئب. وفي (٥/١٩١) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. والدارمي (٧٣٢) قال: أخبرنا عبد الله بن صالح، قال: حدثني الليث، قال: حدثني عقيل. ومسلم (١/١٨٧) قال: حدثنا عبد الملك بن شعيب ابن الليث، قال: حدثني أبي عن جدي، قال: حدثني عقيل. والنسائي (١/١٠٧) وفي الكبرى (١٨١) قال: أخبرنا هشام بن عبد الملك، قال: حدثنا محمد هو ابن حرب الأبرش، قال:حدثنا الزبيدي.\nخمستهم - ابن أبي ذئب، وعقيل، ومعمر، وشعيب، والزبيدي - عن الزهري، عن عبد الملك بن أبي بكر، عن خارجة بن زيد، فذكره.\n(*) أخرجه أحمد (٥/١٩٠) قال: حدثنا عبد الأعلى، عن معمر، عن الزهري، عن خارجة، ليس فيه عبد الملك بن أبي بكر.","vol":"7","page":218},{"text":"<span data-type=\"title\" id=toc-1096>[النوع] الثاني: في ترك الوضوء </span>منه\n٥٢٥٠ - (خ م ط د س) عبد الله بن عباس - ﵄ -: «أن ⦗٢١٩⦘ رسول الله - ﷺ- أكل كَتِفَ شاة وصلَّى ولم يتوضأ» (١) .\nأخرجه البخاري ومسلم.\nوللبخاري «أنه انْتَشَلَ عَرْقًا من قِدْر» .\nوفي أخرى «تَعرَّق النبيُّ - ﷺ- كَتِفًا» .\nولمسلم «أنه أكل عَرْقًا أو لحمًا، ثم صلى، ولم يتوضأ، ولم يَمسَّ ماء» . وأخرج «الموطأ» الأولى.\nوأخرج أبو داود الأولى، وله في أخرى «أكل رسول الله - ﷺ- كَتِفًا، ثم مسح يده بِمسْح كان تحته، ثم قام فصلَّى» .\nوفي أخرى «انْتَهَسَ من كتف، ثم صلَّى، ولم يتوضأ» .\nوفي رواية النسائي قال: «شهدتُ رسول الله - ﷺ- أكل خبزًا ولحمًا، ثم قام إلى الصلاة ولم يتوضأ» (٢) .\n⦗٢٢٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انْتَشَل عَرْقًا) العَرْق قد ذُكِرَ، وانتشاله: أخذه من القدر باليد، وأراد به هاهنا: عَظْمًا ذا لحم كان يُطبخ في قِدْر.\n(تَعَرَّقَ) ما على العظم من اللحم: إذا أكله.\n(انتهس) نَهْسَ اللحم - بسين غير معجمة -: أخذه بمقدَّم الأسنان، وكذلك انتهسته، كذا قال الجوهري.\n_________\n(١) قال البغوي في \" شرح السنة \" ١ / ٣٤٧ طبع المكتب الإسلامي: أكل ما مسته النار لا يوجب الوضوء، وهو قول الخلفاء الراشدين وأكثر أهل العلم من الصحابة والتابعين فمن بعدهم.\n(٢) رواه البخاري ١ / ٢٦٨ في الوضوء، باب من لم يتوضأ من لحم الشاة والسويق، وفي الأطعمة، باب النهس وانتشال اللحم، ومسلم رقم (٣٥٤) في الحيض، باب نسخ الوضوء مما مست النار، والموطأ ١ / ٢٥ في الطهارة، باب ترك الوضوء مما مسته النار، وأبو داود رقم (١٨٧) في الطهارة، باب ترك الوضوء مما مست النار، والنسائي ١ / ١٠٨ في الطهارة، باب ترك الوضوء مما غيرت النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن محمد بن عمرو بن عطاء، عن ابن عباس، «أن رسول الله -ﷺ- جمع عليه ثيابه» . ثم خرج إلى الصلاة، فأتي بهدية خبز ولحم فأكل ثلاث لقم، ثم صلى بالناس، وما مس ماء» .\n١- أخرجه أحمد (١/٢٢٧) (٢٠٠٢) قال: حدثنا يحيى. وفي (١/٢٨١) (٢٥٤٥) قال: حدثنا عفان، قال: حدثنا وهيب. ومسلم (١/١٨٨) قال: حدثنا زهير بن حرب، قال: حدثنا يحيى بن سعيد. وابن خزيمة (٣٩) قال: حدثنا محمد بن بشار بندار، قال: حدثنا يحيى. وفي (٤٠) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا يحيى بن سعيد.\nكلاهما- يحيى، ووهيب - قالا: حدثنا هشام بن عروة، عن وهب بن كيسان.\n٢- وأخرجه أحمد (١/٢٥٣) (٢٢٨٦) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (١/٢٥٨) (٢٣٤١) قال: حدثنا عتاب بن زياد، قال: حدثنا عبد الله يعني ابن المبارك.\nكلاهما - وهيب، وعبد الله - قال وهيب: حدثنا، وقال عبد الله: أخبرنا موسى بن عقبة.\n٣- وأخرجه أحمد (١/٢٦٤) (٢٣٧٧) قال: حدثنا يعقوب، قال: حدثنا أبي، عن محمد بن إسحاق. ٤- وأخرجه أحمد (١/٢٧٢) (٢٤٦١) قال: حدثنا حسين، قال: حدثنا ابن أبي الزناد، عن أبيه.\n٥- وأخرجه مسلم (١/١٨٩) قال: حدثني علي بن حجر، قال: حدثنا إسماعيل بن جعفر، قال: حدثنا محمد بن عمرو بن حلحلة.\n٦- وأخرجه مسلم (١/١٨٩) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة، عن الوليد بن كثير.\nستتهم - وهب بن كيسان، وموسى بن عقبة، وابن إسحاق، وأبو الزناد، ومحمد بن عمرو بن حلحلة، والوليد - عن محمد بن عمرو بن عطاء، فذكره.\n(*) أخرجه ابن خزيمة (٣٨) قال: حدثنا أحمد بن عبدة الضبي، قال: أخبرنا حماد يعني ابن زيد، عن هشام بن عروة، عن محمد بن عمرو بن عطاء، عن ابن عباس، ولم يذكر وهب بن كيسان، وقال ابن خزيمة: خبر حماد بن زيد غير متصل الإسناد، غلطنا في إخراجه، فإن بين هشام بن عروة، وبين محمد ابن عمرو بن عطاء: وهب بن كيسان، وكذلك رواه يحيى بن سعيد القطان، وعبدة بن سليمان.\n(*) الروايات متقاربة في المعنى.\n- وعن عطاء بن يسار، عن عبد الله بن عباس: «أن رسول الله -ﷺ-، أكل كتف شاة، ثم صلى، ولم يتوضأ» .\n١- أخرجه مالك في الموطأ صفحة (٤٢) . وأحمد (١/٢٢٦) (١٩٨٨) قال: حدثنا يحيى. والبخاري (١/٦٣) قال: حدثنا عبد الله بن يوسف. ومسلم (١/١٨٨) . وأبو داود (١٨٧) قالا: حدثنا عبد الله ابن مسلمة بن قعنب. والنسائي تحفة الأشراف (٥٩٧٩) عن قتيبة. وابن خزيمة (٤١) قال: حدثنا يونس ابن عبد الأعلى الصدفي، قال: أخبرنا ابن وهب. (ح) وحدثنا أبو موسى، قال: حدثنا روح يعني ابن عبادة، ستتهم - يحيى، وعبد الله بن يوسف، وعبد الله بن مسلمة، وقتيبة، وابن وهب، وروح - عن مالك.\n٢- وأخرجه أحمد (١/٣٥٦) (٣٣٥٢) قال: حدثنا وكيع، قال: حدثنا هشام.\n٣- وأخرجه أحمد (١/٣٦٥) (٣٤٥٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\nثلاثتهم - مالك، وهشام، ومعمر - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nوعن عكرمة، عن ابن عباس، قال: «أكل النبي -ﷺ-، كتفا، ثم مسح يديه بمسح كان تحته، ثم قام إلى الصلاة، فصلى» .\n١- أخرجه أحمد (١/٢٦٧) (٢٤٠٦) قال: حدثنا حسن بن موسى، قال: حدثنا زهير. وفي (١/٣٢٠) (٣٩٤١) قال: حدثنا حسين بن علي، عن زائدة، وفي (١/٣٢٦) (٣٠١٤) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان. وأبو داود (١٨٩) قال: حدثنا مسدد، قال: حدثنا أبو الأحوص. وابن ماجة (٤٨٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص.\nأربعتهم - زهير، وزائدة، وسفيان، وأبو الأحوص - عن سماك بن حرب.\n٢- وأخرجه أحمد (١/٢٥٤) (٢٢٨٩) قال: حدثنا عفان، قال: حدثنا حماد بن زيد. وفي (١/٢٧٣) (٢٤٦٧) قال: حدثنا حسين، قال: حدثنا جرير.\nكلاهما - جرير، وحماد - عن أيوب.\n٣- وأخرجه البخاري (٧/٩٥) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا حماد، قال: حدثنا أيوب، وعاصم.\nثلاثتهم - سماك، وأيوب، وعاصم - عن عكرمة، فذكره.\nفي رواية أيوب، وعاصم: «انتشل النبي، -ﷺ-، عرقا من قدر، فأكل، ثم صلى، ولم يتوضأ.» .\nعن سليمان بن يسار، أنه سمع ابن عباس، ورأى أبا هريرة، يتوضأ، فقال: أتدري مم أتوضأ؟ قالا: قال: أتوضأ من أثوار أقط، أكلتها، قال ابن عباس: ما أبالي مما توضأت «أشهد لرأيت رسول الله -ﷺ-، أكل كتف لحم، ثم قام ألى الصلاة، وما توضأ» .\nأخرجه أحمد (١/٣٦٦) (٣٤٦٤) قال: حدثنا عبد الرزاق. وابن بكر. والنسائي (١/١٠٨) وفي الكبرى (١٨٥) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nثلاثتهم - عبد الرزاق، وابن بكر، وخالد - عن ابن جريج، قال: أخبرني محمد بن يوسف، أن سليمان بن يسار، أخبره، فذكره.\n- وعن عمر بن عطاء بن أبي الخوار، أنه سمع ابن عباس يقول: «بينا رسول الله، -ﷺ-، يأكل عرقا، أتاه المؤذن، فوضعه، وقام إلى الصلاة، ولم يمس ماء» .\nأخرجه أحمد (١/٢٢٦) (١٩٩٤) قال: حدثنا يحيى. وفي (١/٣٦٦) (٣٤٦٣) قال: حدثنا عبد الرزاق، وابن بكر.\nثلاثتهم - يحيى، وعبد الرزاق، وابن بكر - عن ابن جريج، قال: أخبرني عمر بن عطاء، فذكره.\n- رواية يحيى: «أكل رسول الله -ﷺ-، مما غيرت النار، ثم صلى ولم يتوضأ» .\n- وعن ابن أبي مليكة، عن ابن عباس: «أن رسول الله -ﷺ-، خرج من الخلاء، فقرب إليه طعام. فقالوا: ألا نأتيك بوضوء؟ قال: إنما أمرت بالوضوء، إذا قمت إلى الصلاة» .\nأخرجه أحمد (١/٢٨٢) (٢٥٤٩) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (١/٣٥٩) (٣٣٨١) قال: حدثنا إسماعيل. وعبد بن حميد (٦٩٠) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وأبو داود (٣٧٦٠) قال: حدثنا مسدد، قال: حدثنا إسماعيل. والترمذي (١٨٤٧) وفي الشمائل (١٨٥) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم. والنسائي (١/٨٥) قال: أخبرنا زياد بن أيوب، قال: حدثنا ابن علية. وابن خزيمة (٣٥) قال: حدثنا يعقوب بن إبراهيم، وزياد بن أيوب، ومؤمل بن هشام، قالوا: حدثنا إسماعيل وهو ابن علية.\nثلاثتهم - وهيب، وإسماعيل، ومعمر - عن أيوب، عن ابن أبي مليكة، فذكره.\n- وعن محمد بن سيرين، أن ابن عباس حدثه، قال: «إن رسول الله -ﷺ- تعرق كتفا، ثم قام، فصلى، ولم يتوضأ» .\nأخرجه أحمد (١/٢٤٤) (٢١٨٨) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد، عن أيوب. وفي (١/٣٥٣) (٣٣١٢) قال: حدثنا يزيد، قال: أخبرنا هشام. وفي (١/٣٦٣) (٣٤٣٣) قال: حدثنا محمد بن سلمة، عن هشام. والبخاري (٧/٩٥) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا حماد. قال: حدثنا أيوب.\nكلاهما - أيوب، وهشام - عن محمد بن سيرين، فذكره.\n- وعن أبي جعفر محمد بن علي، عن ابن عباس: «أن رسول الله -ﷺ-، مر بقدر. فأخذ منها عرقا، وكتفا، فأكله، ثم صلى، ولم يتوضأ» .\nأخرجه أحمد (١/٢٤١) (٢١٥٣) قال: حدثنا هشيم، قال: أخبرنا جابر الجعفي، قال: حدثنا أبو جعفر محمد بن علي، فذكره.\n- وعن علي بن عبد الله بن عباس، عن ابن عباس «أن النبي -ﷺ-، أكل عرقا، أو لحما، ثم صلى ولم يتوضأ، ولم يمس ماء» .\n١- أخرجه الحميدي (٨٩٨) قال: حدثنا سفيان. وأحمد (١/٢٢٧) (٢٠٠٢) قال: حدثنا يحيى، عن هشام بن عروة. وفي (١/٣٣٦) (٣١٠٨) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا فليح. ومسلم (١/١٨٨) قال: حدثنا زهير بن حرب، قال: حدثنا يحيى بن سعيد، عن هشام بن عروة، (ح) وحدثني أحمد بن عيسى، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، وابن ماجة (٤٩٠) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي. وابن خزيمة (٣٩) قال: حدثنا محمد بن بشار بندار، قال: حدثنا يحيى، قال: حدثنا هشام. وفي (٤٠) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا يحيى بن سعيد، عن هشام بن عروة.\nخمستهم - سفيان، وهشام، وفليح، وعمرو، والأوزاعي - عن الزهري.\n٢- وأخرجه أحمد (١/٢٢٧) (٢٠٠٢) . ومسلم (١/١٨٨) قال: حدثنا زهير بن حرب. وابن خزيمة (٣٩) قال: حدثنا محمد بن بشار بندار. وفي (٤٠) قال: حدثنا يعقوب بن إبراهيم الدورقي.\nأربعتهم - أحمد، وزهير، ومحمد بن بشار، ويعقوب - قالوا: حدثنا يحيى بن سعيد، قال: حدثنا هشام بن عروة، عن محمد بن علي بن عبد الله بن عباس.\n٣- وأخرجه أحمد (١/٢٥٨) (٢٣٣٩) قال: حدثنا عبد الوهاب الخفاف. وفي (١/٣٥١) (٣٢٩٥) قال: حدثنا يزيد، قال: أخبرنا سعيد.\nكلاهما - عبد الوهاب، وسعيد- عن محمد بن الزبير.\n٤- وأخرجه أحمد (١/٣٥١) (٣٢٨٧) قال: حدثنا يزيد، يعني ابن هارون، قال: أخبرنا الحجاج، عن الحسين بن سعد.\nأربعتهم - الزهري، ومحمد بن علي، ومحمد بن الزبير، والحسن - عن علي بن عبد الله، فذكره.\nوعن يحيى بن يعمر، عن ابن عباس: «أن رسول الله -ﷺ-، انتهش من كتف ثم صلى، ولم يتوضأ» . أخرجه أحمد (١/٢٧٩) (٢٥٢٤) قال: حدثنا عفان. وفي (١/٣٦١) (٣٤٠٣) قال: حدثنا بهز. وأبو داود (١٩٠) قال: حدثنا حفص بن عمر النمري.\nثلاثتهم - عفان، وبهز، وحفص - قالوا: حدثنا همام بن يحيى، قال: حدثنا قتادة، عن يحيى بن يعمر، فذكره.\nوعن عبيد الله بن عبد الله، عن ابن عباس: «أن النبي -ﷺ- شرب لبنا، ثم دعا بماء فمضمض، وقال: إن له دسما» .\n١- أخرجه أحمد (١/٢٢٣) (١٩٥١) و(١/٢٢٧) (٢٠٠٧) قال: حدثنا يحيى. وفي (١/٣٢٩) (٣٠٥١) قال: حدثني محمد بن مصعب. وعبد بن حميد (٦٤٩) . والبخاري (٧/١٤١) قال: حدثنا أبوعاصم. ومسلم (١/١٨٩) قال: وحدثني زهير بن حرب، قال: حدثنا يحيى بن سعيد. وابن ماجة (٤٩٨) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم. وابن خزيمة (٤٧) قال: حدثنا محمد بن بشار بندار، وأبو موسى، قال: حدثنا يحيى وهو ابن سعيد.\nأربعتهم - يحيى، ومحمد، وأبو عاصم، والوليد، - عن الأوزاعي.\n٢- وأخرجه أحمد (١/٣٣٧) (٣١٢٣) قال: حدثنا حجاج، قال: حدثنا ليث. والبخاري (١/٦٣) قال: حدثنا يحيى بن بكير وقتيبة، قال: حدثنا الليث. ومسلم (١/١٨٨) . وأبو داود (١٩٦) . والترمذي (٨٩) . والنسائي (١/١٠٩) وفي الكبرى (١٨٨) .\nأربعتهم - عن قتيبة، قال: حدثنا الليث. وابن خزيمة (٤٧) قال: حدثنا محمد بن عزيز الأيلي، أن سلامة بن روح حدثهم.\nكلاهما - الليث، وسلامة - عن عقيل بن خالد.\n٣- وأخرجه أحمد (١/٣٧٣) (٣٥٣٨) قال: حدثنا عثمان بن عمر. ومسلم (١/١٨٩) قال: حدثني حرملة ابن يحيى، قال ك أخبرنا ابن وهب.\nكلاهما - عثمان، وابن وهب - عن يونس بن يزيد.\n٤- وأخرجه مسلم (١/١٨٩) قال: حدثني أحمد بن عيسى، قال: حدثنا ابن وهب، قال: وأخبرني عمرو.\n٥- وأخرجه ابن خزيمة (٤٧) قال: وحدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا معتمر، يعني ابن سليمان، قال: سمعت معمرا.\nخمستهم - الأوزاعي، وعقيل، وعمرو، ويونس، ومعمر - عن الزهري، عن عبيد الله بن عبد الله، فذكره.\nوعن محمد بن عمرو بن عطاء، عن ابن عباس: «أن النبي -ﷺ- شرب لبنا ثم مضمض» .\nأخرجه ابن خزيمة (٤٦) قال: حدثنا عبد الله بن إسحاق الجوهري، قال: أخبرنا أبو عاصم، عن ابن جريج، عن هشام بن عروة، عن وهب بن كيسان، عن محمد بن عمرو بن عطاء، فذكره.","vol":"7","page":218},{"text":"٥٢٥١ - (خ م ت) عمرو بن أمية - ﵁ - أنه «رأى رسول الله - ﷺ- يَحْتَزُّ من كتف شاة في يده، فدُعِي إلى الصلاة، فألقى السِّكين التي يحتزُّ بها، ثم قام فصلَّى، ولم يتوضأ» .\nوفي رواية «فألقاها والسكينَ التي [كان] يحتزُّ بها، ثم قام فصلى ولم يتوضأ» .\nوفي أخرى «رأيتُ رسول الله - ﷺ- يأكل ذراعًا يحتزُّ منها ... وذكر الحديث» .\nوفي أخرى «يحتزُّ من كتف يأكل منها، ثم صلى، ولم يتوضأ» .\nأخرجه البخاري ومسلم، وأخرج الترمذي الرواية الأخيرة (١) .\n_________\n(١) رواه البخاري ١ / ٢٦٨ في الوضوء، باب من لم يتوضأ من لحم الشاة والسويق، وفي الجماعة، باب إذا دعي الإمام إلى الصلاة وبيده ما يأكل، وفي الجهاد، باب ما يذكر في السكين، وفي الأطعمة، باب قطع اللحم بالسكين، وباب شاة مسموطة والكتف والجنب، ومسلم رقم (٣٥٥) في الطهارة، باب نسخ الوضوء مما مست النار، والترمذي رقم (١٨٣٧) في الأطعمة، باب ما جاء عن النبي ﷺ من الرخصة في قطع اللحم بالسكين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٣٩) و(٥/٢٨٧) قال: حدثنا أبو عامر، قال: حدثنا فليح. وفي (٤/١٣٩) و(٥/٢٨٨) قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. وفي (٤/١٣٩) (٥/٢٨٨) قال: حدثنا يعقوب، قال: حدثنا أبي. وفي (٤/١٧٩) قال: حدثنا يحيى بن سعيد، عن هشام بن عروة. وفي (٤/١٧٩) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم بن سعد. وفي (٤/١٧٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والدارمي (٧٣٣) قال: أخبرنا عبد الله بن صالح، قال: حدثني الليث، قال: حدثني عقيل. والبخاري (١/٦٣) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. وفي (١/١٧٢) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا إبراهيم، عن صالح، وفي (٤/٥١) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثني إبراهيم بن سعد. وفي (٤/٥١) و(٧/٩٦ و١٠٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٧/٩٨) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا معمر. ومسلم (١/١٨٨) قال: حدثنا محمد بن الصباح، قال: حدثنا إبراهيم بن سعد (ح) وحدثني أحمد بن عيسى، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث. وابن ماجة (٤٩٠) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي. والترمذي (١٨٣٦) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي في الكبرى تحفة الأشراف (٨/١٠٧٠٠) عن أحمد بن محمد بن المغيرة، عن عثمان بن سعيد، عن شعيب بن أبي حمزة.\nتسعتهم - فليح، وصالح، وإبراهيم بن سعد، وهشام بن عروة، ومعمر، وعقيل، وشعيب، وعمرو ابن الحارث، والأوزاعي - عن الزهري، قال: أخبرني جعفر بن عمرو بن أمية، فذكره.\n(*) في رواية هشام بن عروة. قال: حدثني الزهري، عن فلان بن عمرو بن أمية، عن أبيه.","vol":"7","page":220},{"text":"٥٢٥٢ - (خ م) ميمونة - ﵂ -: «أن النبيَّ - ﷺ- أكل عندها كَتِفًا، ثم صلَّى ولم يتوضأ» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١ / ٢٧٠ في الوضوء، باب من مضمض من السويق ولم يتوضأ، ومسلم رقم (٣٥٦) في الحيض، باب نسخ الوضوء مما مست النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٣١) قال: حدثنا عتاب بن زياد. قال: حدثنا عبد الله. (ح) وعلي ابن إسحاق. قال: أخبرنا عبد الله. قال: حدثنا ابن لهيعة. قال حدثني بكير. والبخاري (١/٦٣) قال: حدثنا أصبغ. قال: أخبرنا ابن وهب. قال: أخبرني عمرو بن الحارث، عن بكير. ومسلم (١/١٨٨) قال: حدثني أحمد بن عيسى. قال:حدثنا ابن وهب. قال: أخبرني عمرو بن الحارث. قال: حدثني بكير بن الأشج. (ح) وقال عمرو: وحدثني جعفر بن ربيعة، عن يعقوب بن الأشج.\nكلاهما - بكير بن الأشج، ويعقوب بن الأشج - عن كريب مولى ابن عباس، فذكره.","vol":"7","page":221},{"text":"٥٢٥٣ - (ط د ت س) جابر بن عبد الله - ﵄ - قال: «خرج رسول الله - ﷺ- وأنا معه، فدخل على امرأة من الأنصار، فذبحتْ له شاة، فأكل، وأتَتْهُ بِقناع من رُطَب، فأكل منه، ثم توضأ للظهر وصلى، ثم انصرف، فأتَتْهُ بعُلالَة من عُلالة الشاة، فأكل، ثم صلى العصر، ولم يتوضأ» . أخرجه الترمذي.\nوفي رواية أبي داود قال: «قُرِّبَ للنبيِّ - ﷺ- خُبز ولحم، فأكل، ودعا بِوَضوء، فتوضأ، ثم صلَّى الظهر، ثم دعا بفَضل طعامه، فأكل، ثم قام إلى الصلاة، ولم يتوضأ» .\nوفي رواية لأبي داود والنسائي قال: «كان آخِرُ الأمْرَين من رسول الله - ﷺ- تَرْكَ الوضوء مما غيِّرت النار» .\nوأخرج «الموطأ» رواية أبي داود مرسلًا عن محمد بن المنكدر قال: دعي لطعام، فقُرِّب إليه ... وذكره (١) .\n⦗٢٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بقِناع) القِناع: الطَّبَق.\n(بعُلالة) العُلالة: بَقيَّة الشيء، والمراد به: بقيَّة لحم الشاة، وقيل: العُلالة: ما يُتعلّل به شيئًا بعد شيء.\n_________\n(١) رواه الموطأ ١ / ٢٧ في الطهارة، باب ترك الوضوء مما مسته النار، والترمذي رقم (٨٠) في الطهارة، باب ما جاء في ترك الوضوء مما غيرت النار، وأبو داود رقم (١٩١) و(١٩٢) في الطهارة، باب ترك الوضوء مما غيرت النار، والنسائي ١ / ١٠٨ في الطهارة، باب ترك الوضوء مما غيرت النار، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح، وهو الناسخ لما تقدم من أحاديث اللباب: عن عبد الله بن محمد بن عقيل، أنه سمع جابر بن عبد الله، يقول: «أتى النبي -ﷺ- امرأة من الأنصار، فرشت له صورا لها. والصور: النخلات المجتمعات وذبحت له شاة فأكل منها رسول الله -ﷺ-، ثم جاءت صلاة الظهر، فقام النبي -ﷺ-، فتوضأ، ثم صلى الظهر، ثم أتي بعلالة الشاة، فأكل منها، ثم قام إلى العصر، ولم يتوضأ، ثم أتيت أبا بكر الصديق، فقال لأهله: هل عندكم شيء؟ قالوا: لا قال: فأين شاتكم الوالد؟ فأتي بها، فحلبها، وجعل لنا منه لبأ، فأكل منه وأكلنا، ثم قام إلى الصلاة فصلى، ولم يتوضأ، ثم أتيت عمر بن الخطاب، فأتى بجفنتين فجعلت إحداهما بين يديه، والأخرى من خلفه، فأكل وأكلنا، ثم صلى، ولم يتوضأ» .\nأخرجه الحميدي (١٢٦٦) . والترمذي (٨٠) . وفي الشمائل (١٨٠) مختصرا. قال: حدثنا ابن أبي عمر\nكلاهما - الحميدي، وابن أبي عمر - قالا: حدثنا سفيان بن عيينة، قال: حدثنا عبد الله بن محمد بن عقيل، فذكره.\n- وعن سعيد بن الحارث، عن جابر بن عبد الله ﵄، أنه سأله عن الوضوء مما مست النار، فقال: لا. «قد كنا زمان النبي -ﷺ- لا نجد مثل ذلك من الطعام إلا قليلا، فإذا نحن وجدناه لم يكن لنا مناديل إلا أكفنا وسواعدنا وأقدامنا، ثم نصلي ولا نتوضأ» .\nأخرجه البخاري (٧/١٠٦) قال: حدثنا إبراهيم بن المنذر. وابن ماجة (٣٢٨٢) قال: حدثنا محمد بن سلمة المصري أبو الحارث، قال: حدثنا عبد الله بن وهب.\nكلاهما - إبراهيم، وابن وهب - عن محمد بن أبي يحيى، عن أبيه فليح بن سليمان، عن سعيد بن الحارث، فذكره.\n- وعن محمد بن المنكدر، قال: سمعت جابر بن عبد الله، يقول: «قربت للنبي -ﷺ- خبزا ولحما، فأكل، ثم دعا بوضوء، فتوضأ، ثم صلى الظهر، ثم دعا بفضل طعامه، فأكل، ثم قام إلى الصلاة، ولم يتوضأ» .\nأخرجه أحمد (٣/٣٢٢) قال: حدثنا عبد الرزاق، ومحمد بن بكر، وأبو داود (١٩١) قال: حدثنا إبراهيم بن الحسن الخثعمي، قال: حدثنا حجاج.\nثلاثتهم - عبد الرزاق، ومحمد. وحجاج - عن ابن جريج، قال: أخبرني محمد بن المنكدر، فذكره.\n- وعن محمد بن المنكدر، عن جابر، قال: «خرج رسول الله -ﷺ- وأنا معه، فدخل على امرأة من الأنصار، فذبحت له شاة فأكل، وأتته بقناع من رطب فأكل منه، ثم توضأ للظهر وصلى، ثم انصرف، فأتته بعلالة من علالة الشاة، فأكل، ثم صلى العصر ولم يتوضأ» .\nأخرجه الترمذي (٨٠) وفي الشمائل (١٨٠) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، قال: حدثنا محمد بن المنكدر، فذكره.\n- وعن محمد بن المنكدر، قال: سمعت جابر بن عبد الله، قال: «كان آخر الأمرين من رسول الله -ﷺ- ترك الوضوء مما مست النار» .\nأخرجه أبو داود (١٩٢) قال: حدثنا موسى بن سهل أبو عمران الرملي. والنسائي (١/١٠٨) قال: أخبرنا عمرو بن منصور. وابن خزيمة (٤٣) قال: حدثنا موسى بن سهل الرملي.\nكلاهما - موسى، وعمرو - قالا: حدثنا علي بن عياش، قال: حدثنا شعيب بن أبي حمزة، عن محمد ابن المنكدر، فذكره.","vol":"7","page":221},{"text":"٥٢٥٤ - (م) أبو رافع - ﵁ - قال: «أشهدُ لقد كنتُ أشوي لرسول الله - ﷺ- بطن شاة، ثم صلى، ولم يتوضأ» أخرجه مسلم (١) .\n_________\n(١) رقم (٣٥٧) في الحيض، باب نسخ الوضوء مما مست النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨) قال: حدثنا أحمد بن الحجاج. قال: أخبرنا حاتم بن إسماعيل، عن محمد بن عجلان، وفي (٦/٩) قال: حدثنا علي بن بحر. قال: حدثنا حاتم بن إسماعيل. قال: حدثنا ابن عجلان. ومسلم (١/١٨٨) قال: حدثني أحمد بن عيسى. قال: حدثنا ابن وهب. قال: أخبرني عمرو بن الحارث. قال: حدثني سعيد بن أبي هلال. والنسائي في الكبرى تحفة الأشراف (٩/١٢٠٣١) عن محمد بن عبد الله بن عبد الحكم، عن شعيب بن الليث بن سعد، عن أبيه، عن خالد ابن يزيد، عن سعيد بن أبي هلال.\nكلاهما - محمد بن عجلان، وسعيد بن أبي هلال - عن عبد الله بن عبيد الله بن أبي رافع، عن أبي غطفان، فذكره.\n(*) في رواية أحمد بن الحجاج: عباد بن عبيد الله بن أبي رافع، وفي رواية علي بن بحر عباد بن أبي رافع، وعباد لقب عبد الله بن عبيد الله بن أبي رافع.\n(*) وفي رواية خالد بن يزيد: ابن أبي رافع ولم يسمه.","vol":"7","page":222},{"text":"٥٢٥٥ - (ط) عبد الرحمن بن زيد الأنصاري - ﵁ -: «أن أنس بن مالك قدم من العراق، فدخل عليه أبو طلحة وأُبيُّ بن كعب، فقرَّبَ لهما طعامًا، قد مَسَّته النار، فأكلوا منه، فقام أنس فتوضأ، فقال له أبو طلحة وأُبيُّ بن كعب: ما هذا يا أنس؟ أعِرَاقيَّة (١)؟ فقال أنس: ليتني لم أفعل، وقام أبو طلحة وأبيُّ بن كعب، فصلَّيا ولم يتوضآ (٢)» أخرجه «الموطأ» (٣) . ⦗٢٢٣⦘\n_________\n(١) قال الزرقاني في \" شرح الموطأ \" أي: أبالعراق استفدت هذا العلم وتركت عمل أهل المدينة المتلقى عن النبي ﷺ.\n(٢) قال الزرقاني في \" شرح الموطأ \": فدل فعلهما وإنكارهما - وهما من هما - على أنس ورجوعه إليهما، على أن إجماع أهل المدينة على أن لا وضوء مما مست النار، وهو من الحجج القوية الدالة على نسخ الوضوء منه، ومن ثم ختم به الباب - يعني مالك في الموطأ - وهو يفيد أيضًا رد ما ذهب إليه الخطابي من حمل أحاديث الأمر على الاستحباب، إذ لو كان مستحبًا ما ساغ إنكارهما عليه، والله أعلم.\n(٣) ١ / ٢٧ و٢٨ في الطهارة، باب ترك الوضوء مما مسته النار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٥٢) (٢٥٥) قال: حدثنا وكيع. وأبو داود (١٨٨) قال: حدثنا عثمان بن أبي شيبة، ومحمد بن سليمان الأنباري، قالا: حدثنا وكيع. والترمذي في الشمائل (١٦٦) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع. والنسائي في الكبرى الورقة (٨٧-أ) قال: أخبرنا يوسف بن عيسى، قال: أخبرنا الفضل بن موسى.\nكلاهما - وكيع، والفضل - عن مسعر، عن أبي صخرة جامع بن شداد، عن المغيرة بن عبد الله، فذكره.","vol":"7","page":222},{"text":"٥٢٥٦ - (د) المغيرة بن شعبة - ﵁ - قال: «ضِفتُ النبي - ﷺ- ذات ليلة، فأمر بجَنْب فَشُويَ، وأخذ الشَّفْرَةَ، فجعل يَحُزُّ لي بها منه، قال: فجاء بلال، فآذَنَه بالصلاة، قال: فألْقَى الشَّفْرَةَ، وقال: ما له؟ تَرِبَت يداه، وقام يُصَلي» .\nزاد [محمد بن سليمان] الأنباري، وكان شارِبي وفَى، فقصَّه [لي] على سواك - أو قال: أقصُّه لك على سواك -. أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَرِبَت يداه) هذا دعاء عليه بالفقر، من المَتْرَبة، أي: لَصِقَت يده بالتراب، من الفقر، هذا هو الأصل، ثم صار يستعمل في مواقع التعجب من الإنسان والإنكار عليه، وإن لم يُرد به الدعاء عليه. (وفَى) الشَّعرُ: إذ كثُر وطال.\n_________\n(١) رقم (١٨٨) في الطهارة، باب في ترك الوضوء مما مست النار، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٥٢، وإسناده صحيح.","vol":"7","page":223},{"text":"٥٢٥٧ - (س) زينب بنت أبي سلمة - ﵂ -: «أن رسول الله - ﷺ- أكل كِتفًا، فخرج إلى الصلاة، ولم يَمَسَّ ماء» . أخرجه النسائي (١) .\n_________\n(١) ١ / ١٠٧ و١٠٨ في الطهارة، باب ترك الوضوء مما غيرت النار، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/١٠٧ و١٠٨) قال: أخبرنا محمد بن المثنى، قال: ثنا يحيى، عن جعفر بن محمد، عن أبيه، عن علي بن الحسين، فذكره.\nقال العماد ابن كثير: لها أحاديث - أي زينب - وليس لها عند الإمام أحمد في «مسنده» شيء. جامع المسانيد (١٥/٤٦٧) .\nقلت: لم يوردالعماد بن كثير لها هذا الحديث ولا ترجم لها من رواية علي بن الحسين!!!","vol":"7","page":223},{"text":"٥٢٥٨ - (د) عبيد (١) بن ثمامة المرادي قال: «قدم علينا مصرَ عبد الله بنُ الحارث بن جَزء من أصحاب النبيِّ - ﷺ-، فسَمِعتُه يُحدِّث في مسجد مصرَ، قال: لقد رأيتُني سابعَ سبعة - أو سادس ستة - مع رسول الله - ﷺ- في دار رجل، فمرَّ بلال، فناداه بالصلاة، فخرجنا، فَمَرَرْنا برجل، وبُرْمَتهُ على النار، فقال له النبيُّ - ﷺ-: أطابت بُرْمتكَ؟ قال: نعم، بأبي أنت وأمي، فتناول منها بَضْعَة، فلم يزل يَعلِكُها حتى أحْرَمَ بالصلاة وأنا أنظر إليه» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البُرْمَة): القِدْر.\n_________\n(١) قال الحافظ في \" التقريب \" ويقال: عتبة، وبه جزم ابن يونس، وقال في \" التهذيب \": ورواه الطبراني في \" الكبير \"، وقال: عتبة، وهو الصواب.\n(٢) رقم (١٩٣) في الطهارة، باب ترك الوضوء مما مست النار، وعبيد بن ثمامة المرادي، مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٩٣) قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا عبد الملك بن أبي كريمة، قال ابن السرح: ابن أبي كريمة من خيار المسلمين، قال: حدثني عبيد بن ثمامة المرادي، فذكره.\nوعن سليمان بن زياد الحضرمي، عن عبد الله بن الحارث بن الجزء الزبيدي، قال: «أكلنا مع رسول الله، طعاما في المسجد. لحما قد شوي. فمسحنا أيدينا بالحصباء، ثم قمنا نصلي، ولم نتوضأ» .\nأخرجه أحمد (٤/١٩٠) قال: حدثنا حسن بن موسى. والترمذي في الشمائل (١٦٥) قال: حدثنا قتيبة. وابن ماجة (٣٣١١) قال: حدثنا حرملة بن يحيى، قال: حدثنا يحيى بن بكير.\nثلاثتهم - حسن بن موسى، وقتيبة، ويحيى بن بكير - قالوا: حدثنا ابن لهيعة، عن سليمان بن زياد الحضرمي، فذكره.\n(*) أخرجه أحمد (٤/١٩١) قال: حدثنا موسى، قال: حدثنا ابن لهيعة، عن خالد بن أبي عمران، وسليمان بن زياد الحضرمي، عن عبد الله بن الحارث بن جزء الزبيدي، فذكره.","vol":"7","page":224},{"text":"٥٢٥٩ - (خ ط س) سويد بن النعمان - ﵁ - قال: «خرجنا مع النبيِّ - ﷺ- عام خيبرَ، حتى إذا كنا بالصَّهباء - وهي من أدنى خيبر - صلى رسول الله - ﷺ- العصر، فلما صلى دعا بالأطعمة، فلم يُؤتَ إلا بالسّويق، فأمَرَ به، فثُرِّيَ، وأكل وأكلنا، ثم قام النبي - ﷺ- إلى المغرب، فمضمض ومضمضنا، ثم صلَّى ولم يتوضأ» . أخرجه البخاري و«الموطأ» والنسائي (١) .\n_________\n(١) ١ / ٢٦٩ في الوضوء، باب من مضمض من السويق، وباب الوضوء من غير حدث، وفي الجهاد باب حمل الزاد في الغزو، وفي المغازي، باب غزوة الحديبية، وباب غزوة خيبر، وفي الأطعمة، باب ليس على الأعمى حرج، وباب السويق، وباب المضمضة بعد الطعام، والموطأ ١ / ٢٦ في الطهارة، باب ترك الوضوء مما مسته النار، والنسائي ١ / ١٠٨ و١٠٩ في الطهارة، باب المضمضة من السويق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٣٧) قال: حدثنا سفيان. وأحمد (٣/٤٦٢) قال: حدثنا محمد ابن جعفر، قال: حدثنا شعبة. وفي (٣/٤٦٢) قال: حدثنا ابن نمير. وفي (٣/٤٨٨) قال: حدثنا يحيى ابن سعيد. والبخاري (١/٦٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (١/٦٤) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان يعني ابن بلال وفي (٤/٦٦) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب. وفي (٥/١٦٠) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، عن شعبة. وفي (٥/١٦٦) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٧/٩٠، ١٠٥) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (٧/٩١) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد. وابن ماجة (٤٩٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر. والنسائي (١/١٠٨) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثني مالك. وفي الكبرى (١٨٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. وفي الكبرى تحفة الأشراف (٤٨١٣) عن محمد بن بشار، عن يحيى بن سعيد القطان.\nعشرتهم - سفيان، وشعبة، وابن نمير، ويحيى بن سعيد القطان، ومالك، وسليمان بن بلال، وعبد الوهاب، وحماد بن زيد، وعلي بن مسهر، والليث - عن يحيى بن سعيد الأنصاري، قال: سمعت بشير بن يسار، فذكره.\nلفظ رواية محمد بن جعفر، عن شعبة: «كان رسول الله -ﷺ- في سفر،فلم يكن عندهم طعام، قال: فأتوا بسويق، فلاكوا منه، وشربوا منه، ثم أتوا بماء فمضمضوا، ثم قام رسول الله -ﷺ- فصلى.» . رواية ابن أبي عدي، عن شعبة، مختصرة على: «كان رسول الله -ﷺ- وأصحابه أتوا بسويق فاكلوه» . رواية الليث مختصرة على: «أتي رسول الله -ﷺ-، بسويق فأكل وأكلنا معه، ثم تمضمض، فقام فصلى المغرب، ولم يتوضأ» .","vol":"7","page":224},{"text":"٥٢٦٠ - (ط) ربيعة بن عبد الله [بن الهدير]- ﵀ - «أنه تعشّى مع عمر بن الخطاب - ﵁ - (١)، ثم صلى ولم يتوضأ» أخرجه «الموطأ» (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": تعشى طعامًا مسته النار.\n(٢) ١ / ٢٦ في الطهارة، باب ترك الوضوء مما مسته النار، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٤٩) قال: عن محمد بن المنكدر وعن صفوان بن سليم أنهما أخبراه عن محمد بن إبراهيم بن الحارث التيمي، فذكره.","vol":"7","page":225},{"text":"٥٢٦١ - (ط) أبان بن عثمان - ﵀ - «أن عثمان بن عفان أكل خبزًا ولحمًا، ثم مضمض وغسل يديه، ومسح بهما وجهه، ثم صلى، ولم يتوضأ» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٢٦ في الطهارة، باب ترك الوضوء مما مسته النار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٥٠) قال: عن حمزة بن سعيد المازني، فذكره.","vol":"7","page":225},{"text":"٥٢٦٢ - (ط) مالك بن أنس - ﵀ - بلغه: «أن عليَّ بن أبي طالب، وعبد الله بن عباس: كانا لا يتوضَّآن مما مست النار» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٢٦ في الطهارة، باب ترك الوضوء مما مسته النار، بلاغًا، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك في الموطأ (٥١) كتاب الطهارة باب ترك الوضوء مما مست النار.","vol":"7","page":225},{"text":"٥٢٦٣ - (ط) جابر بن عبد الله - ﵄ - قال: «رأيتُ أبا بكر الصديق أكل لحمًا، ثم صلى ولم يتوضأ» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٢٧ في الطهارة، باب ترك الوضوء مما مسته النار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٥٣) قال: عن أبي نعيم وهب بن كيسان، فذكره.","vol":"7","page":225},{"text":"٥٢٦٤ - (د) أنس بن مالك - ﵁ - «أن رسول الله - ﷺ- شرب لبنًا فلم يمضمض، ولم يتوضأ، وصلَّى» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٩٧) في الطهارة، باب الرخصة في ذلك، وفي سنده مطيع بن راشد، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف وله شواهد تقدمت: أخرجه أبو داود (١٩٧) قال: حدثنا عثمان بن أبي شيبة، عن زيد بن الحباب، عن مطيع بن راشد، عن توبة العنبري، فذكره.\nقلت: مطيع بن راشد مجهول، وللحديث شواهد تقدمت قريبَا.","vol":"7","page":225},{"text":"<span data-type=\"title\" id=toc-1097>الفرع الخامس: في لحوم الإبل</span>\n٥٢٦٥ - (م) جابر بن سمرة - ﵁ -: أن رجلًا سأل رسول الله - ﷺ-: أتوضأُ من لحوم الغنم؟ قال: «إن شئتَ فتوضأ، وإن شئتَ فلا تتوضأ» قال: أتوضأ من لحوم الإبل؟ قال: «نعم فتوضأ من لحوم الإبل» قال: أُصَلي في مَرَابِضِ الغنم؟ قال: «نعم» قال: أُصلِّي في مَبَارِك الإبل؟ قال: «لا» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَرَابِض الغنم): موضع رُبوضها، وهو الموضع الذي تكون فيه.\n(مَبارِك الإبل): موضع بُرُوكها، وإنما نهى عن مَبَارِك الإبل لما يَعْرِض لها من النِّفَار والاضطراب في أكثر أحوالها، وذلك مما يُلْهِي المصلي ويَشغَله، أو يُؤذيه بحركتها.\n_________\n(١) رقم (٣٦٠) في الحيض، باب الوضوء من لحوم الإبل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم في الصلاة.","vol":"7","page":226},{"text":"٥٢٦٦ - (د ت) البراء بن عازب - ﵁ - قال: «سئل النبي - ﷺ- عن الوضوء من لحوم الإبل، فقال: توضؤوا منها، وسئل عن لحوم الغنم، فقال: لا توضؤوا منها، وسئل عن الصلاة في مبارك الإبل، فقال: ⦗٢٢٧⦘ لا تصلُّوا في مبارك الإبل فإنها من الشياطين، وسئل عن الصلاة في مرابض الغنم، فقال: صلُّوا فيها، فإنها بركة» أخرجه أبو داود.\nوأخرج الترمذي إلى قوله: «لا توضؤوا منها» (١) .\n_________\n(١) رواه أبو داود رقم (١٨٤) في الطهارة، باب الوضوء من لحوم الإبل، والترمذي رقم (٨١) في الطهارة، باب ما جاء في الوضوء من لحوم الإبل، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٨٨ و٤ / ٣٠٣، وابن الجارود في \" المنتقى \" صفحة ٢٢، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه في حرف الصاد، كتاب الصلاة.","vol":"7","page":226},{"text":"<span data-type=\"title\" id=toc-1098>الفرع السادس: في أحاديث متفرقة</span>\n٥٢٦٧ - (د) أبو هريرة - ﵁ - قال: «بينما رجل يُصلِّي مُسبِل إزاره، قال له رسول الله - ﷺ-: اذهب فتوضأ، فذهبَ فَتَوضأ ثم جاء، فقال رجل: يا رسول الله، مالك أمرتَه أن يتوضأ؟ قال: إنه كان يُصلِّي وهو مُسبل إزارَه، وإن الله لا يقبلُ صلاةَ رجل مُسبل إزاره» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٨٦) في اللباس، باب ما جاء في إسبال الإزار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٨٦) قال: ثنا موسى بن إسماعيل، ثنا أبان، ثنا يحيى، عن أبي جعفر، عن عطاء بن يسار، فذكره.","vol":"7","page":227},{"text":"٥٢٦٨ - (د) عبد الله بن مسعود - ﵄ - قال: «كُنَّا لا نَتَوضأ من مَوطِئ، ولا نَكُفُّ شعرًا ولا ثَوْبًا» أخرجه أبو داود (١) . ⦗٢٢٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَوْطِئ) الموطِئ: ما يُوطَأ في الطريق من الأذى. أراد: أنهم كانوا لا يُعيدون الوضوء من الأذى الذي يصيب أرجلهم، ولا كانوا يغسلونها منه.\n(لا نَكُفّ شَعرًا ولا ثوبًا) أي: لا نَقيها من التراب إذا صلينا صيانة لها عن التَّتريب، ولكن نُرْسِلها فتقع على الأرض إذا سجدنا مع الأعضاء.\n_________\n(١) رقم (٢٠٤) في الطهارة، باب في الرجل يطأ الأذى برجله، ورواه أيضًا ابن ماجة رقم (١٠٤١)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٠٤) قال: حدثنا هناد بن السري وإبراهيم بن أبي معاوية، عن أبي معاوية (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثني شريك، وجرير، وابن إدريس. وابن ماجة (١٠٤١) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا عبد الله بن إدريس. وابن خزيمة (٣٧) قال: حدثنا عبد الجبار بن العلاء، وعبد الله بن محمد الزهري، وسعيد بن عبد الرحمن المخزومي، قالوا: حدثنا سفيان. (ح) وحدثنا أبو هاشم زياد بن أيوب، قال: حدثنا عبد الله بن إدريس. (ح) وحدثنا زياد بن أيوب، قال: حدثنا أبو معاوية.\nخمستهم - أبو معاوية، وشريك، وجرير، وعبد الله بن إدريس، وسفيان - عن الأعمش، عن شقيق أبي وائل، فذكره.\n(*) قال أبو داود: قال إبراهيم بن أبي معاوية فيه عن الأعمش، عن شقيق، عن مسروق، أو حدثه عنه. قال: قال عبد الله. وقال هناد: عن شقيق، أو حدثه عنه.\n(*) وفي رواية أبي معاوية عند ابن خزيمة: حدثنا الأعمش. قال: حدثني شقيق أو حدثت عنه، عن عبد الله.\n(*) قال ابن خزيمة: وهذا الخبر له علة: لم يسمعه الأعمش عن شقيق.","vol":"7","page":227},{"text":"<span data-type=\"title\" id=toc-1099>الفصل الثالث: في المسح على الخُفَّين</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-1100>الفرع الأول: في جواز المسح</span>\n٥٢٦٩ - (خ م ط د ت س) المغيرة بن شعبة - ﵁ - قال: «كنتُ مع النبيِّ - ﷺ- في سَفَر، فقال: يا مُغيرةُ، خُذِ الإداوةَ، فأخذتُها، فانطلقَ رسول الله - ﷺ- حتى تَوارَى عَنِّي، فقضى حاجَتَهُ وعليه جُبَّة شاميَّة، فذهبَ ليُخرِجَ يده من كُمِّها، فضاقتْ، فأخرج يدَه من أسفلها، فَصبَبْتُ عليه، فتوضَّأ وضوءَهُ للصلاة، ومَسَحَ على خُفَّيْهِ، ثم صلَّى» . ⦗٢٢٩⦘\nوفي رواية قال: «وَضَّأتُ رسول الله - ﷺ-، فمسح على خُفَّيه وصلَّى» .\nوفي أخرى «أنَّه انْطَلَقَ رسول الله - ﷺ- لحاجته، ثم أقْبَل، فَتَلَقَّيْتُه بماء، فتوضأ، وعليه جُبَّة شاميَّة، فمضمض، واستنشق، وغسل وجهه، فذهبَ يخرجُ يديه من كُمَّيه، فكانا ضيِّقيْن، فأخرجهما من تحته فغسلهما، ومسح برأسه، وعلى خفيه» .\nوفي أخرى «أنه كان مع النبيِّ - ﷺ- في سفر، وأنه ذهب لحاجته، وأنَّ المغيرة جعل يَصُبُّ عليه، وهو يتوضأ، فغسل وجهه، ويديه، ومسح برأسه، ومسح على الخفين» .\nوفي أخرى «ذهب َالنبيُّ - ﷺ- لبعض حاجاته، فقمت أسْكُبُ عليه الماءَ - لا أعْلمه إلا قال: في غزوة تبوك - فَغَسَلَ وجهه وذهبَ يَغْسِلُ ذِرَاعَيه، فضاق عليه كمُّ الجُبَّة، فأخرجهما من تحت جُبَّتِهِ، فغسلهما، ثم مسح على خفَّيه» .\nوفي أخرى: «كنتُ مع النبيِّ - ﷺ- في سفر، فأهْويتُ لأنزعَ خفيه، فقال: دَعْهما فإني أدخلتُهما طاهرتين، فمسح عليهما» .\nوفي أخرى «كنتُ مع النبيِّ - ﷺ- ذاتَ ليلة في مَسِير، فقال لي: أمعك ماء؟ فقلت: نعم فنزل عن راحلته يمشي، حتى توارَى في سوادِ الليل، ثم جاء، فأفْرَغْتُ عليه من الإداوة، فغسل وجهه وعليه جبَّة من ⦗٢٣٠⦘ صُوف، فلم يستطعْ أن يُخرِجَ ذراعيه منها، حتى أخرجَهما من أسفل الجبة، فغسل ذراعيه، ومسح برأسه، ثم أهويتُ لأنزِع خُفَّيه، فقال: ... وذكر الحديث» . أخرجه البخاري ومسلم.\nولمسلم في أخرى «أن النبيَّ - ﷺ- مسح على الخفَّين ومُقَدَّمِ رأسه، وعلى عِمامته» .\nوفي أخرى «توضأ، فمسح بناصيته، وعلى العِمامة، وعلى الخُفين» .\nوقد تقدَّم لمسلم في «كتاب الصلاة» روايتان لهذا الحديث، وهما في «باب صلاة الجماعة» . وأخرجه «الموطأ»، وقد تقدَّمت روايتُه هنالك.\nوفي رواية أبي داود قال: «كُنَّا معَ رسول الله - ﷺ- في رَكبَة، ومعي إدَاوَة، فخرج لحاجته، ثم أقْبَلَ، فَتلقَّيتُه بالإداوة، فأفرَغْتُ عليه، فغسل كفَّيه ووجهه، ثم أراد أن يُخرج ذراعيه، وعليه جبة من صوف من جِباب الرُّوم ضيِّقَةُ الكمَّين، فضاقت، فَادَّرَعهما ادِّراعًا، ثم أهويتُ إلى الخفين لأنزِعهما، فقال: دع الخفين، فإني أدخلتُ القدمين الخفين وهما طاهرتان، فمسح عليهما» .\nقال الشعبي: شهد لي عروة - يعني: ابنَ المغيرة - على أبيه، وشهدَ أبوه على رسول الله - ﷺ-. ⦗٢٣١⦘\nوله في أخرى: «أن النبي - ﷺ- كان يمسح على الخفين [وعلى ناصيته]، وعلى عمامته» .\nوله في أخرى «أن رسول الله - ﷺ- مسح على الخفَّين، فقلتُ: يا رسول الله، نَسيتَ؟ قال: بل أنتَ نَسيتَ، بهذا أمرني ربي ﷿» .\nوفي رواية الترمذي «أنَّ رسول الله - ﷺ- توضأ، ومسح على الخفين والعِمامة» لم يزد على هذا القدر.\nوفي رواية النسائي قال: «خرجَ النبيُّ - ﷺ- لحاجته، فلما رجع تلقَّيته بإداوة، فصببتُ عليه، فغسل يديه، ثم غسل وجهه، ثم ذهب ليغسل ذراعيه، فضاقت به، فأخرجهما من أسفل الجبة، فغسلهما ومسح على خفيه، ثم صلى بنا» .\nوفي أخرى «أن النبيَّ - ﷺ- خرج لحاجته، فاتَّبَعه المغيرةُ بإداوة فيها ماء، فصبَّ عليه حتى فرغَ من حاجته، فتوضأ ومسح على خفيه» .\nوفي أخرى قال: «كنتُ مع النبيِّ - ﷺ- في سفر، فقال: تَخلَّفْ يا مُغَيرةُ، وامضوا أيها الناس،، فتخلفتُ ومعي إداوة من ماء، ومضى الناسُ، فذهبَ رسول الله - ﷺ- لحاجته، فلما رجعَ ذهبتُ أصُبُّ عليه، وعليه جبَّة رُوميَّة ضيِّقَةُ الكُمَّين، فأراد أن يُخرِجَ يده منها، ⦗٢٣٢⦘ فضاقتْ عليه، فأخرج [يده] من تحت الجبة، فغسل وجهه ويديه، ومسح برأسه، ومسح على خفيه» .\nوفي أخرى له قال: «كُنَّا معَ رسول الله - ﷺ- في سفر فقرع ظهري بعصًا كانت معه، فَعدَل، وعدلْتُ معه، حتى أتينا كذا وكذا من الأرض، ثم سار حتى توارى عني، ثم جاء فقال: أمعك ماء؟ ومعي سَطيحة لي، فأتيتُه بها فأفْرغتُ عليه، فغسل يديه ووجهه، وذهبَ ليَغْسِل ذراعَيه، وعليه جبة شامية ضيقة الكُمَّين، فأخرج يده من تحت الجبة، فغسل وجهه وذراعيه، وذكر من ناصيته شيئًا، وعِمامته شيئًا - قال ابن عَون: لا أحفظ كما أريد - ثم مسح على الخفين، ثم قال: حاجتَك؟ قلتُ: يا رسول الله، ليست لي حاجة، فجئنا وقد أمَّ الناسَ عبد الرحمن بنُ عوف وقد صلى بهم ركعة من الصبح، فذهبتُ لأُوذِنَهُ، فنهاني، فصلَّينا ما أدركنا، وقضينا ما سُبِقْنا» .\nوله في أخرى نحوها، وقال في آخره: «فألْقاها على مَنْكبيْه، فغسل ذراعيه، ومسح بناصيته، وعلى العِمامة، وعلى الخفين» .\nوقال في أخرى: «فأخرجهما من أسفل الجبة فغسلهما، ومسح على خفيه، ثم صلى بنا» . ⦗٢٣٣⦘\nوله في أخرى «أن رسول الله - ﷺ- توضأ فمسح ناصيته، وعمامته، وعلى الخفين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أهويت) بيدي إلى الشيء: إذا مددتها إليه.\n(تَوَارى) التَّواري: الاستتار.\n(رَكَبة) الرَّكَبة بالتحريك: أقل من الرَّكْب، والرَّكْب: أصحاب الإبل في السفر دون الدواب، وهم العشرة فما فوقها.\n(فادَّرَعَهما ادّرَاعًا) قال الخطابي: «ادّرَعَهما» أي: نزع ذِرَاعيه عن الكُمَّين، وأخرجهما من تحت الجُبَّة، ووزنه: افْتَعَل، من ذرع، أي: مدَّ ذِرَاعيه، كما يقال: اذّكَرَ من ذَكَرَ. ⦗٢٣٤⦘\nقلت: وحقيقة ذلك من الذِّراع، وهو السَّاعِد، والذَّرْع: بَسط اليد ومدُّها، أي: مدُّ الذِّراع، والتذريع في المشي: تحريك الذِّراعين، فإذا بَنَيْت افْتَعَل من الذَّرْع.\nقلت: اذْتَرَع يَذْتَرِع اذْتِرَاعًا، فلما اجتمع الذال والتاء - والنطق بهما ثقيل - أرادوا أن يُدغموا لتخفيف النطق، فقلبوا التاء دالًا غير معجمة، لأنها من مخرجها، ولأن الدال أخت الذال، فاجتمع دال وذال، ولهم حينئذ فيما كان من هذا النوع مذهبان: فمنهم من يقلب الذال المعجمة دالًا ويُدغم، فيقول: مُدَّرِع، بدال مشددة غير معجمة، ومنهم من يقلب الدال غير المعجمة ذالًا معجمة، فيقول: مُذَّرِع، بذال مشددة معجمة، ومثله: مُدَّكر ومُذَّكر، فإن كانت الرواية الأولى كما فسَّره الخطابي فهو «اذَّرعهما» بذال معجمة، ويجوز أن يكون بدال غير معجمة، على التقدير الذي ذكرناه، ويكون المراد بها: المعنى المطلوب من الاذَّراع بالذال المعجمة، وإلا فالادَّراع - بالدال المهملة - على غير هذا التقدير، فإنما هو افتعال من الدَّرع بالدال غير المعجمة، وهو لبس الدِّرع أو الدُّرَّاعة، وذلك بخلاف المطلوب من الحديث، فإنه إنما أراد: إخراج يديه، لا إدخالهما.\nوقال الأزهري في الحديث: «إن النبي - ﷺ- اذّرع ذراعيه من أسفل الجبة اذراعًا» . قال النضر: اذّرع ذراعيه، أي: أخرجهما، وكذا قال ⦗٢٣٥⦘ فيه الهروي، فإن كانت الرواية هكذا، فقد زال ذلك التعسُّف، إلا أن تفسير الخطابي له، أن وزنه: «افْتَعَل» يمنع من هذا وقول الخطابي أولى، لأن الحديث أخرجه أبو داود في \" السنن \"، وهو شرح ما أخرجه أبو داود في \" المعالم \"، وقيَّده بهذا القول، وهو كان أعرف بالحديث من غيره.\n(فقرع) قرعته بالعصا، أي: ضربته بها.\n(لأُوذِنَه) آذَنْتُه بالشيء أُوذِنُه إيذانًا: إذا أعلمتَه.\n_________\n(١) رواه البخاري ١ / ٢٦٥ في الوضوء، باب المسح على الخفين، وباب الرجل يوضئ صاحبه، وباب إذا أدخل رجليه وهما طاهرتان، وفي الصلاة، باب الصلاة في الجبة الشامية، وباب الصلاة في الخفاف، وفي الجهاد، باب الجبة في السفر والحرب، وفي المغازي، باب نزول النبي ﷺ الحجر، وفي اللباس، باب من لبس جبة ضيقة الكمين في السفر، وباب جبة الصوف في الغزو، ومسلم رقم (٢٧٤) في الطهارة، باب المسح على الخفين، والموطأ ١ / ٣٦ في الطهارة، باب ما جاء في المسح على الخفين، وأبو داود رقم (١٤٩) و(١٥٠) و(١٥١) في الطهارة، باب المسح على الخفين، والترمذي رقم (٩٧) و(٩٨) و(٩٩) و(١٠٠) في الطهارة، باب ما جاء في المسح على الخفين أعلاه وأسفله، والنسائي ١ / ٨٢ في الطهارة، باب المسح على الخفين، وباب المسح على الخفين في السفر، وباب صفة الوضوء، وباب المسح على العمامة مع الناصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٤٧) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد. قال: سمعت بكر بن عبد الله، فذكره.\n- وعن مسروق، عن المغيرة بن شعبة، قال: «كنت مع النبي -ﷺ- في سفر، فقال: يا مغيرة خذ الإداوة، فأخذتها، ثم خرجت معه، فانطلق رسول الله -ﷺ- حتى توارى عني، فقضى حاجته.، ثم جاء، وعليه جبة شامية، ضيقة الكمين، فذهب يخرج يده من كمها فضاقت عليه، فأخرج يده من أسفلها، فصببت عليه، فتوضأ وضوءه للصلاة، ثم مسح على خفيه، ثم صلى» .\nأخرجه أحمد (٤/٢٥٠) قال: حدثنا أبو معاوية. والبخاري (١/١٠١) قال: حدثنا يحيى، قال: حدثنا أبو معاوية. وفي (١/١٠٨) قال: حدثنا إسحاق بن نصر، قال: حدثنا أبو أسامة. وفي (٤/٥٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. وفي (٧/١٥٨) قال: حدثنا قيس بن حفص، قال: حدثنا عبد الواحد. ومسلم (١/١٥٨) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، عن أبي معاوية. (ح) وحدثنا إسحاق بن إبراهيم، وعلي بن خشرم، جميعا عن عيسى بن يونس. وابن ماجة (٣٨٩) قال: حدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس. والنسائي (١/٨٢) قال: أخبرنا علي ابن خشرم، قال: حدثنا عيسى. وفي الكبرى الورقة (١٢٩-أ) قال: أخبرنا أحمد بن حرب، قال: حدثنا أبو معاوية.\nأربعتهم - أبو معاوية، وأبو أسامة، وعبد الواحد، وعيسى - عن الأعمش، عن أبي الضحى مسلم بن صبيح، عن مسروق، فذكره.\n(*) أخرجه أحمد (٤/٢٤٧) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. عن الأعمش، عن أبي الضحى، عن المغيرة، فذكره. ليس فيه مسروق.\n(*) اللفظ لأبي معاوية عند مسلم.\n- وعن الشعبي، عن المغيرة بن شعبة، قال: «وضأت النبي -ﷺ- في سفر، فغسل وجهه، وذراعيه، ومسح برأسه، ومسح على خفيه، فقلت: يا رسول الله، ألا أنزع خفيك؟ قال: لا، إني أدخلتهما وهما طاهرتان، ثم لم أمش حافياا بعد، ثم صلى صلاة الصبح» .\nأخرجه أحمد (٤/٢٤٥) قال: حدثنا عبدة بن سليمان أبو محمد الكلابي، قال: حدثنا مجالد، عن الشعبي، فذكره.\n- وعن قبيصة بن برمة، عن المغيرة بن شعبة، قال: «خرجت مع رسول الله -ﷺ- في بعض ما كان يسافر، فسرنا حتى إذا كنا في وجه السحر، انطلق حتى توارى عني، فضرب الخلاء ثم جاء فدعا بطهور وعليه جبة شامية ضيقة الكمين، فأدخل يده من أسفل الجبة، ثم غسل وجهه، ويديه، ومسح برأسه، ومسح على الخفين» .\nأخرجه أحمد (٤/٢٤٨) قال: حدثنا هشام بن عبد الملك، قال: حدثنا عبيد الله بن إياد، قال: سمعت إيادا يحدث، عن قبيصة بن برمة، فذكره.\n- وعن أبي السائب مولى هاشم بن زهرة، قال: سمعت المغيرة بن شعبة، يقول: «خرج النبي -ﷺ- في سفر، فنزل منزلا، فتبرز النبي -ﷺ-، فتبعته بإداوة، فصببت عليه، فتوضأ، ومسح على الخفين» .\nأخرجه أحمد (٤/٢٥٤) قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا إسماعيل، يعني ابن جعفر، قال: أخبرني شريك، يعني ابن عبد الله بن أبي نمر، أنه سمع أبا السائب مولى هشام بن زهرة، فذكره. - وعن الأسود بن هلال، عن المغيرة بن شعبة، قال: «بينا أنا مع رسول الله -ﷺ- ذات ليلة، إذ نزل فقضى حاجته، ثم جاء، فصببت عليه من إداوة كانت معي، فتوضأ، ومسح على خفيه» ..\nأخرجه مسلم (١/١٥٧) قال: حدثنا يحيى بن يحيى التميمي، قال: أخبرنا أبو الأحوص، عن أشعث، عن الأسود بن هلال، فذكره.\n- وعن عبد الرحمن بن أبي نعم، قال: حدثنا المغيرة بن شعبة، «أنه سافر مع رسول الله -ﷺ-، فدخل النبي -ﷺ- واديا فقضى حاجته، ثم خرج فأتاه فتوضأ، فخلع خفيه، فتوضأ، فلما فرغ وجد ريحا بعد ذلك فعاد فخرج فتوضأ ومسح على خفيه، فقلت: يا نبي الله، نسيت، لم تخلع الخفين، قال: كلا، بل أنت نسيت، بهذا أمرني ربي ﷿» .\nأخرجه أحمد (٤/٢٤٦) قال: حدثنا محمد بن عبيد. وفي (٤/٢٥٣) قال: حدثنا وكيع. وأبو داود (١٥٦) قال: حدثنا أحمد بن يونس، قال: حدثنا ابن حي.\nثلاثتهم - محمد بن عبيد، ووكيع، والحسن بن صالح بن حي - عن بكير بن عامر البجلي، عن عبد الرحمن بن أبي نعم، فذكره.\nوعن أبي أمامة الباهلي، عن المغيرة بن شعبة، قال: «دعاني رسول الله -ﷺ- بماء، فأتيت خباء، فإذا فيه امرأة أعرابية، قال: فقلت: إن هذا رسول الله -ﷺ-، وهو يريد ماء يتوضأ فهل عندك من ماء؟ قالت: بأبي وأمي رسول الله -ﷺ-، فوالله ما تظل السماء ولا تقل الأرض روحا أحب إليَّ من روحه، ولا أعز، ولكن هذه القربة مسك ميتة، ولا أحب أنجس به رسول الله -ﷺ-، فرجعت إلى رسول الله -ﷺ-، فأخبرته، فقال: ارجع إليها، فإن كانت دبغتها فهي طهورها، قال: فرجعت إليها، فذكرت ذلك لها، فقالت: إي والله لقد دبغتها، فأتيته بماء منها، وعليه يومئذ جبة شامية، وعليه خفان وخمار، قال: فأدخل يديه من تحت الجبة، قال: من ضيق كميها، قال: فتوضأ، فمسح على الخمار والخفين» .\nأخرجه أحمد (٤/٢٥٤) قال: حدثنا أبو المغيرة، قال: حدثنا معان بن رفاعة، قال: حدثني علي بن يزيد، عن القاسم أبي عبد الرحمن، عن أبي أمامة الباهلي، فذكره.\n- وعن عروة بن الزبير، عن المغيرة بن شعبة، قال: «رأيت النبي -ﷺ- يمسح على الخفين، على ظاهرهما» .\nأخرجه أحمد (٤/٢٤٦)، (٢٥٤) قال: حدثنا إبراهيم بن أبي العباس. (ح) وحدثناه سريج، والهاشمي. وأبو داود (١٦١) قال: حدثنا محمد بن الصباح البزاز. والترمذي (٩٨) قال: حدثنا علي بن حجر.\nخمستهم - إبراهيم بن أبي العباس، وسريج، وسليمان بن داود الهاشمي، ومحمد بن الصباح، وعلي ابن حجر - عن عبد الرحمن بن أبي الزناد، عن أبيه، عن عروة بن الزبير، فذكره.\nوعن كاتب المغيرة، عن المغيرة بن شعبة، «أن النبي -ﷺ- مسح أعلى الخف وأسفله» ..\nأخرجه أحمد (٤/٢٥١) . وأبو داود (١٦٥) قال: حدثنا موسى بن مروان، ومحمود بن خالد الدمشقي. وابن ماجة (٥٥٠) قال: حدثنا هشام بن عمار. والترمذي (٩٧) قال: حدثنا أبو الوليد الدمشقي.\nخمستهم - أحمد بن حنبل، وموسى، ومحمود، وهشام، وأحمد بن عبد الرحمن أبو الوليد - قالوا: حدثنا الوليد بن مسلم، قال: حدثنا ثور بن يزيد، عن رجاء بن حيوة، عن وراد كاتب المغيرة، فذكره.\n(*) قال أبو داود: وبلغني أنه لم يسمع ثور هذا الحديث من رجاء.\n(*) قال الترمذي: هذا حديث معلول، لم يسنده عن ثور بن يزيد غير الوليد بن مسلم. قال: وسألت أبا زرعة، ومحمد بن إسماعيل، عن هذا الحديث؟ فقالا: ليس بصحيح، لأن ابن المبارك روى هذا عن ثور عن رجاء ابن حيوة، قال: حدثت عن كاتب المغيرة، مرسل، عن النبي -ﷺ-، ولم يذكر فيه المغيرة.\nوعن ابن المغيرة، عن أبيه، «أن النبي -ﷺ- مسح على الخفين، ومقدم رأسه، وعلى عمامته» .\nأخرجه أحمد ٤/٢٥٥) قال: حدثنا يحيى بن سعيد. ومسلم (١/١٥٩) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا المعتمر. (ح) وحدثنا محمد بن بشار، ومحمد بن حاتم، جميعا عن يحيى القطان. وأبو داود (١٥٠) قال: حدثنا مسدد، قال: حدثنا يحيى، يعني ابن سعيد. (ح) وحدثنا مسدد، قال: حدثنا المعتمر. والترمذي (١٠٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان. والنسائي (١/٧٦) وفي الكبرى (١٠٨) قال: أخبرنا عمرو بن علي، قال: حدثني يحيى بن سعيد.\nكلاهما - معتمر بن سليمان، ويحيى - عن سليمان التيمي، قال: حدثنا بكر بن عبد الله المزني، عن الحسن، عن ابن المغيرة، فذكره.\nقال بكر: وقد سمعته من ابن المغيرة بن شعبة.\n(*) أخرجه مسلم (١/١٥٩) قال: حدثنا أمية بن بسطام، ومحمد بن عبد الأعلى، قالا: حدثنا المعتمر، عن أبيه، قال: حدثني بكر بن عبد الله، عن ابن المغيرة، فذكره ليس فيه الحسن.","vol":"7","page":228},{"text":"٥٢٧٠ - (خ ط س) عبد الله بن عمر - ﵄ -: «أنَّ سعدَ بنَ أبي وقاص قال: إن رسول الله - ﷺ- مسح على الخفين، فسأل ابن عمر أباه عن ذلك؟ فقال له: نعم، إذا حدَّثك سعد عن النبي - ﷺ- شيئًا، فلا تسأل عنه غيرَه» . أخرجه البخاري.\nوفي رواية «الموطأ» «أن عبد الله بنَ عُمَرَ قَدِم الكوفةَ على سعد بن أبي وقاص- وهو أميرُها - فرآه عبد الله بن عمر يمسح على الخفين، فأنكر ذلك عليه، فقال له سعد: سَلْ أباك - إذا قدمتَ عليه - فَقدِمَ عبد الله، فنسيَ أن يسألَ عُمَرَ عن ذلك حتى قَدِمَ سعد، فقال: أسألتَ أباك؟ فقال: لا، فسأله عبد الله، فقال عمر: إذا أدخلتَ رِجْلَيْك [في الخفين] وهما طاهرتان، ⦗٢٣٦⦘ فامْسحْ عليهما، قال عبد الله: وإن جاء أحدُنا من الغائط؟ قال عمرُ: نعم، وإن جاء أحدُكم من الغائط» .\nوفي رواية النسائي: أن سعدًا قال: «إن رسول الله - ﷺ- مسح على الخفين» .\nوفي أخرى «في المسح على الخفين عن رسول الله - ﷺ-: أنه لا بأس به» (١) .\n_________\n(١) رواه البخاري ١ / ٢٦٤ في الوضوء، باب المسح على الخفين، والموطأ ١ / ٣٦ في الطهارة، باب ما جاء في المسح على الخفين، والنسائي ١ / ٨٢ في الطهارة، باب المسح على الخفين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٥) (٨٨) قال: حدثنا هارون بن معروف. والبخاري (١/٦٢) قال: حدثنا أصبغ بن الفرج المصري. والنسائي (١/٨٢) وفي الكبرى (١٢٧) قال: أخبرنا سليمان بن داود، والحارث بن مسكين قراءة عليه وأنا أسمع. وابن خزيمة (١٨٢) قال: حدثنا يونس بن عبد الأعلى الصدفي.\nخمستهم - هارون، وأصبغ، وسليمان، والحارث، ويونس - عن ابن وهب، قال: حدثني عمرو بن الحارث، قال: حدثني أبو النضر، عن أبي سلمة بن عبد الرحمن، عن عبد الله بن عمر، فذكره.\nوعن أبي سلمة بن عبد الرحمن، عن سعد بن أبي وقاص «عن رسول الله -ﷺ- في المسح على الخفين أنه لا بأس به» .\nأخرجه أحمد (١/١٦٩) (١٤٥٢) قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا إسماعيل يعني ابن جعفر. وفي (١/١٦٩) (١٤٥٩) قال: حدثنا عفان، قال: حدثنا وهيب. والنسائي (١/٨٢) وفي الكبرى (١٢٨) قال: أخبرنا قتيبة، قال: حدثنا إسماعيل وهو ابن جعفر.\nكلاهما - إسماعيل بن جعفر، ووهيب - عن موسى بن عقبة، عن أبي النضر، عن أبي سلمة، فذكره. - وعن يحيى بن يحيى بن عبيد البهراني، عن محمد بن سعد، قال يحيى: وكان يتوضأ بالزاوية، فخرج علينا ذات يوم من البراز فتوضأ، وسمح على خفيه. فتعجبنا، وقلنا: ما هذا؟ قال: حدثني أبي، أنه رأى رسول الله -ﷺ-، فعل مثل ما فعلت.» .\nأخرجه أحمد (١/١٨٦) (١٦١٧) قال: حدثنا يزيد بن هارون، قال أنبأنا الحجاج بن أرطأ، عن يحيى بن عبيد البهراني، عن محمد بن سعد، فذكره.\nقلت: رواية مالك في الموطأ (٧١) عن نافع وعبد الله فذكراه.","vol":"7","page":235},{"text":"٥٢٧١ - (ط) نافع - مولى ابن عمر، ﵄ -: «أنَّ عبد الله بنَ عمر بال بالسوق، ثم توضأ، فغسل وجهه ويديه، ومسح برأسه، ثم دُعِيَ لجنازة ليصلِّيَ عليها حين دخل المسجد، فمسح على خفيه، ثم صلى عليها» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٣٦ و٣٧ في الطهارة، باب ما جاء في المسح على الخفين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٧٢) قال: عن نافع، فذكره.","vol":"7","page":236},{"text":"٥٢٧٢ - (م ت د س) بلال بن رباح - ﵁ -: «أن رسول الله - ﷺ- مسح على الخفين والخمار» أخرجه مسلم والترمذي.\nوفي رواية أبي داود: «أن عبد الرحمن بنَ عوف سأل بلالًا عن وُضوءِ رسول الله - ﷺ-، فقال: كان يَخْرُجُ يقضي حاجتَهُ، فآتيه بإناء، فيتوضأ، ويمسح على عمامته ومُوقَيْه» . ⦗٢٣٧⦘\nوعند النسائي قال: «رأيتُ رسول الله - ﷺ- يمسح على الخفين والخمار- وفي أخرى: على الخفين-» .\nوله في أخرى: «دخلَ رسول الله - ﷺ- وبلال الأسواقَ، فذهب لحاجته، ثم خرج، قال أسامة: فسألت بلالًا، ما صنع؟ فقال بلال: ذهب النبيُّ - ﷺ - لحاجته، ثم توضأ فغسل وجهه ويديه، ومسح برأسه، ومسح على الخفين، ثم صلى» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُوقَيه) المُوق: الخفّ، وهو نوع منها ساقه إلى القصر.\n_________\n(١) رواه مسلم رقم (٢٧٥) في الطهارة باب المسح على الناصية والعمامة، وأبو داود رقم (١٥٣) في الطهارة، باب المسح على الخفين، والترمذي رقم (١٠١) في الطهارة، باب ما جاء في المسح على العمامة، والنسائي ١ / ٧٥ و٧٦ في الطهارة، باب المسح على العمامة، وباب المسح على الخفين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عبد الرحمن بن أبي ليلى، عن بلال قال: «رأيت رسول الله -ﷺ- يمسح على الخمار والخفين.» .\nأخرجه الحميدي (١٥٠) قال: حدثنا سفيان، قال: حدثنا أبان بن تغلب، ومحمد بن عبد الرحمن بن أبي ليلى. وأحمد (٦/١٣) قال: حدثنا وكيع، ومحمد بن جعفر، قالا: حدثنا شعبة. وفي (٦/١٣ و١٥) قال: حدثنا عبد الرزاق، قال أخبرنا سفيان، عن الأعمش. وفي (٦/١٤) قال: حدثنا عبد الجبار بن محمد الخطابي، قال: حدثنا عبيد الله، عن زيد بن أبي أنيسة. وفي (٦/١٥) قال: حدثنا عفان، قال: حدثنا شعبة. والنسائي (١/٧٦) قال: أخبرنا هناد بن السري، عن وكيع، عن شعبة.\nخمستهم - أبان، وابن أبي ليلى، وشعبة، والأعمش، وزيد - عن الحكم، عن عبد الرحمن بن أبي ليلى، فذكره.\n- وعن كعب بن عجرة، عن بلال.\n«أن رسول الله -ﷺ- مسح على الخفين والخمار» .\nأخرجه أحمد (٦/١٢) قال: حدثنا أبو معاوية. وفي (٦/١٤) قال: حدثنا ابن نمير. ومسلم (١/١٥٩) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن العلاء، قالا: حدثنا أبو معاوية (ح) وحدثنا إسحاق، قال: أخبرنا عيسى بن يونس. (ح) وحدثنيه سويد بن سعيد، قال: حدثنا علي، يعني ابن مسهر. وابن ماجة (٥٦١) قال: حدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس. والترمذي (١٠١) قال: حدثنا هناد، قال: حدثنا علي بن مسهر. والنسائي (١/٧٥) قال: أخبرنا الحسين بن منصور. قال: حدثنا أبو معاوية (ح) وأنبأنا الحسين بن منصور، قال: حدثنا عبد الله بن نمير. وابن خزيمة (١٨٠) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا عبد الله بن نمير. (ح) وحدثنا يوسف بن موسى. قال: حدثنا أبو معاوية (ح) وحدثنا سلم بن جنادة. قال: حدثنا أبو معاوية. وفي (١٨٣) قال: حدثنا محمد ابن العلاء بن كريب الهمداني، وعبد الله بن سعيد الأشج، قالا: حدثنا أبو أسامة، عن زائدة.\nخمستهم - أبو معاوية، وابن نمير، وعيسى، وابن مسهر، وزائدة - عن الأعمش، عن الحكم بن عتيبة، عن عبد الرحمن بن أبي ليلى، عن كعب بن عجرة، فذكره.\nوعن أبي عبد الرحمن، أنه شهد عبد الرحمن بن عوف يسأل بلالا عن وضوء رسول الله -ﷺ-، فقال: «كان يخرج يقضي حاجته، فآتيه بالماء، فيتوضأ، ويمسح على عمامته، وموقيه» .\n١- أخرجه أحمد (٦/١٢) قال: حدثنا محمد بن بكر، وعبد الرزاق، قالا: أخبرنا ابن جريج.\n٢- وأخرجه أحمد (٦/١٣) قال: حدثنا محمد بن جعفر. وأبو داود (١٥٣) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي.\nكلاهما - محمد، ومعاذ - قالا: حدثنا شعبة.\nكلاهما - ابن جريج، وشعبة - عن أبي بكر بن حفص بن عمر، عن أبي عبد الله، مولى بني تيم بن مرة، عن أبي عبد الرحمن، فذكره.\nرواية ابن جريج عن أبي بكر بن حفص، عن أبي عبد الرحمن، عن أبي عبد الله، قلبه.\nوعن نعيم بن خمار، عن بلال، قال: قال رسول الله -ﷺ-: «امسحوا على الخفين والخمار» .\nأخرجه أحمد (٦/١٢) قال: حدثنا هشام بن سعيد. وفيه (٦/١٢) قال: حدثنا أبو سعيد مولى بني هاشم. وفي (٦/١٣) قال: حدثنا عبد الرزاق. وفي (٦/١٤) قال: حدثنا هاشم بن القاسم.\nأربعتهم - هشام، وأبو سعيد، وعبد الرزاق، وهاشم - عن محمد بن راشد، قال: حدثنا مكحول، عن نعيم بن خمار، فذكره.\nوعن البراء بن عازب، عن بلال قال: «رأيت رسول الله -ﷺ- يمسح على الخفين» .\nأخرجه أحمد (٦/١٥) قال: حدثنا معاوية، عن عمرو، ويحيى بن أبي كثير قالا: حدثنا زائدة. والنسائي (١/٧٥) قال: أخبرنا الحسين بن عبد الرحمن الجرجرائي، عن طلق بن غنام، قال: حدثنا زائدة، وحفص بن غياث.\nكلاهما - زائدة، وحفص - عن الأعمش، عن الحكم، عن عبد الرحمن بن أبي ليلى، عن البراء، فذكره - وعن أبي إدريس الخولاني، عن بلال: «عن النبي -ﷺ- أنه مسح على الموقين والخمار» .\nأخرجه أحمد (٦/١٥) قال: حدثنا عفان. وابن خزيمة (١٨٩) قال: حدثنا نصر بن مرزوق المصري، قال: حدثنا أسد يعني ابن موسى.\nكلاهما - عفان، وأسد - قالا: حدثنا حماد بن سلمة، عن أيوب، عن أبي قلابة، عن أبي إدريس، فذكره.\nوعن عطاء بن يسار، عن أسامة بن زيد، قال: «دخل رسول الله -ﷺ- وبلال الأسواق، فذهب لحاجته، ثم خرج، قال أسامة: فسألت بلالا ما صنع؟ فقال بلال: ذهب النبي -ﷺ- لحاجته، ثم توضأ: فغسل وجهه ويديه، ومسح برأسه، ومسح على الخفين، ثم صلى» .\nأخرجه النسائي (١/٨١) قال: أخبرنا عبد الرحمن بن إبراهيم دحيم. وسليمان بن داود. وابن خزيمة (١٨٥) قال: حدثنا يونس بن عبد الأعلى (ح) وحدثنا محمد بن عبد الله بن عبد الحكم.\nأربعتهم- دحيم، وسليمان، ويونس، ومحمد - عن عبد الله بن نافع، عن داود بن قيس، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.","vol":"7","page":236},{"text":"٥٢٧٣ - (ت) أبو عبيدة بن محمد بن عمار بن ياسر - ﵁ - قال: «سألتُ جابرَ بنَ عبد الله عن المسح على الخفين، فقال: السُّنَّة يا ابن أخي، وسألته عن المسح على العمامة، فقال: أمِسَّ الشعرَ» .\nأخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٢) في الطهارة، باب ما جاء في المسح على العمامة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا بشر بن المفضل، عن عبد الرحمن بن إسحاق هو القرشي، عن أبي عبيدة بن محمد بن عمار، فذكره.","vol":"7","page":237},{"text":"٥٢٧٤ - (خ م د ت س) جرير بن عبد الله - ﵁ -: «بَالَ، ⦗٢٣٨⦘ ثم توضأ، ومسح على خفيه، فقيل: تفعلُ هذا؟ فقال: نعم، رأيتُ رسول الله - ﷺ- بال، ثم توضأ، ومسح على خفيه» .\nقال الأعمش: قال إبراهيم: وكان أصحابُ عبد الله يعجبهم هذا الحديث؛ لأن إسلام جرير بعد نزول المائدة، أخرجه البخاري ومسلم.\nوفي رواية أبي داود قال: «إن جريرًا بال، ثم توضأ، ومسح على الخفين، ثم قال: فما يمنعني أن أمسحَ وقد رأيتُ رسول الله - ﷺ- يمسح، قالوا: إنما ذلك قبل نزول المائدة، قال: ما أسلمتُ إلا بعدَ نزول المائدة» .\nوفي رواية: «أنَّ جريرًا توضأ ومسح على خفيه، فقيل له: أتمسحُ؟ فقال: قد رأيتُ رسول الله - ﷺ- مسح» وكان أصحابُ رسول الله - ﷺ- يُعجبهم قولُ جرير، قال: وكان إسلامُ جرير قبل موتِ رسول الله - ﷺ- بيَسير.\nوفي رواية الترمذي مثل الأولى، وله في أخرى قال: «رأيتُ جرير بن عبد الله توضأ ومسح على خفيه، فقلتُ له في ذلك، فقال: رأيتُ رسول الله - ﷺ- توضأ ومسح على خفيه، فقلتُ له: أقَبْلَ المائدة، أم بعدَ المائدة؟ فقال: ما أسلمتُ إلا بعد المائدة» (١) .\n_________\n(١) رواه البخاري ١ / ٤١٥ في الصلاة في الثياب، باب الصلاة في الخفاف، ومسلم رقم (٢٧٢) في الطهارة، باب المسح على الخفين، وأبو داود رقم (١٥٤) في الطهارة، باب المسح على الخفين، والترمذي رقم (٩٣) في الطهارة، باب المسح على الخفين، والنسائي ١ / ٨١ في الطهارة، باب المسح على الخفين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن همام بن الحارث، قال: بال جرير ثم توضأ ومسح على خفيه، فقيل: تفعل هذا؟ فقال: «نعم، رأيت رسول الله -ﷺ- بال، ثم توضأ ومسح على خفيه» .\nقال الأعمش: قال إبراهيم: كان يعجبهم هذا الحديث لأن إسلام جرير كان بعد نزول المائدة.\n١- أخرجه الحميدي (٧٩٧) . وأحمد (٤/٣٦١) . ومسلم (١/١٥٧) قال: حدثنا محمد بن أبي عمر.\nثلاثتهم - الحميدي، وأحمد، وابن أبي عمر - قالوا: حدثنا سفيان.\n٢- وأخرجه أحمد (٤/٣٥٨) ومسلم (١/١٥٦) قال: حدثنا يحيى بن يحيى التميمي، وإسحاق بن إبراهيم، وأبو كريب. وابن خزيمة (١٨٦) قال: حدثنا الحسن بن محمد الزعفراني.\nخمستهم - أحمد، ويحيى، وإسحاق، وأبو كريب، والحسن - عن أبي معاوية.\n٣- وأخرجه أحمد (٤/٣٦٤) قال: حدثنا عفان، قال: حدثنا أبو عوانة.\n٤- وأخرجه أحمد (٤/٣٦٤) قال: حدثنا محمد بن جعفر. وفي (٤/٣٦٤) أيضا قال: حدثنا محمد بن أبي عدي. والبخاري (١/١٠٨) قال: حدثنا آدم. والنسائي (٢/٧٣) وفي الكبرى (٧٦١) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وابن خزيمة (١٨٦) قال: حدثنا الصنعاني، قال: حدثنا خالد بن الحارث.\nأربعتهم - ابن جعفر، وابن أبي عدي، وآدم، وخالد - عن شعبة.\n٥- وأخرجه مسلم (١/١٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع.\n٦- وأخرجه مسلم (١/١٥٧) قال: حدثنا إسحاق بن إبراهيم، وعلي بن خشرم، قالا: أخبرنا عيسى بن يونس.\n٧- وأخرجه مسلم (١/١٥٧) قال: حدثنا منجاب بن الحارث التميمي، قال: أخبرنا ابن مسهر.\n٨- وأخرجه ابن ماجة (٥٤٣) قال: حدثنا علي بن محمد، والترمذي (٩٣) قال: حدثنا هناد. وابن خزيمة (١٨٦) قال: حدثنا سلم بن جنادة.\nثلاثتهم - علي، وهناد، وسلم - قالوا: حدثنا وكيع.\n٩- وأخرجه النسائي (١/٨١) وفي الكبرى (١٢٠) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا حفص.\n١٠- وأخرجه ابن خزيمة (١٨٦) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة.\nتسعتهم - سفيان، وأبو معاوية، وأبو عوانة، وشعبة، ووكيع، وعيسى بن يونس، وابن مسهر، وحفص، وأبو أسامة - عن الأعمش، عن إبراهيم النخعي، عن همام بن الحارث، فذكره.\nوعن مجاهد، عن جرير بن عبد الله البجلي، قال: «أنا أسلمت بعدما أنزلت المائدة، وأنا رأيت رسول الله -ﷺ- يمسح بعدما أسلمت» .\nأخرجه أحمد (٤/٣٦٣) قال: حدثنا هاشم بن القاسم، قال: حدثنا زياد بن عبد الله بن علاثة، عن عبد الكريم بن مالك الجزري، عن مجاهد، فذكره.\n- وعن قيس بن أبي حازم، عن جرير: «عن النبي -ﷺ-، أنه كان يدخل المخرج في خفيه، ثم يخرج فيتوضأ، ويمسح عليهما» .\nأخرجه أحمد (٤/٣٦٣) قال: حدثنا أسود بن عامر، قال: حدثنا شريك، عن إبراهيم بن جرير، عن قيس بن أبي حازم، فذكره.\n- وعن أبي زرعة بن عمرو بن جرير: أن جريرا بال، وتوضأ، ومسح على خفيه، فعابوا عليه. فقال: «رأيت رسول الله -ﷺ- يمسح على الخفين» .\nفقيل له: ذلك قبل المائدة؟ قال: إنما كان إسلامي بعد المائدة.\nأخرجه أبو داود (١٥٤) قال: حدثنا علي بن الحسين الدرهمي، قال: حدثنا ابن داود. وابن خزيمة (١٨٧) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا الفضل بن موسى.\nكلاهما - عبد الله بن داود الخريبي، والفضل - عن بكير بن عامر البجلي، عن أبي زرعة، فذكره.\n- وعن شهر بن حوشب، قال: رأيت جرير بن عبد الله توضأ، ومسح على خفيه. قال: فقلت له في ذلك. فقال: «رأيت النبي -ﷺ- توضأ فمسح على خفيه» .\nفقلت له: أقبل المائدة أم بعد المائدة؟ قال: ما أسلمت إلا بعد المائدة.\nأخرجه الترمذي (٩٤ و٦١١) قال: حدثنا قتيبة. وفي (٦١٢) قال: حدثنا محمد بن حميد الرازي، قال: حدثنا نعيم بن ميسرة النحوي.\nكلاهما - قتيبة، ونعيم - عن خالد بن زياد الترمذي، عن مقاتل بن حيان، عن شهر بن حوشب، فذكره.\nفي تحفة الأشراف لم يذكر إسناد محمد بن حميد الرازي. وقال محقق سنن الترمذي هذا الإسناد الثاني لم يتقدم مع الأول، ويظهر أنهما في نسخ قليلة من السنن.","vol":"7","page":237},{"text":"٥٢٧٥ - (خ س) عمرو بن أمية الضمري - ﵁ -: «أنه رأى رسول الله - ﷺ- يمسح على الخفين» .\nوفي رواية قال: «رأيتُ النبيَّ - ﷺ- يمسح على عِمامته وخفيه» . أخرجه البخاري.\nوعند النسائي «أن النبيَّ - ﷺ- توضأ ومسح على الخفين» (١) .\n_________\n(١) رواه البخاري ١ / ٢٦٦ في الوضوء، باب المسح على الخفين، والنسائي ١ / ٨١ في الطهارة، باب المسح على الخفين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن جعفر بن عمرو بن أمية الضمري، أن أباه أخبره.\nأخرجه أحمد (٤/١٣٩) (٥/٢٨٨) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي. وفي (٤/١٣٩) و(٥/٢٨٨) قال: حدثنا حسن بن موسى وحسين بن محمد. قالا: حدثنا شيبان. وفي (٤/١٣٩) و(٥/٢٨٧) قال: حدثنا أبو عامر، قال: حدثنا علي. يعني ابن مبارك. وفي (٤/١٧٩) و(٥/٢٨٨) قال: حدثنا أبو المغيرة، قال: حدثنا الأوزاعي. وفي (٤/١٧٩) قال: حدثنا يونس. قال: حدثنا أبان. والدارمي (٧١٦) قال: أخبرنا أبو المغيرة، قال: حدثنا الأوزاعي. والبخاري (١/٦٢) قال: حدثنا أبو نعيم، قال: حدثنا شيبان. (ح) وحدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا الأوزاعي. وابن ماجة (٢٦٢) قال: حدثنا دحيم، قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي. والنسائي (١/٨١) وفي الكبرى (١٢٥) قال: أخبرنا العباس بن عبد العظيم قال: حدثنا عبد الرحمن، قال: حدثنا حرب بن شداد. وابن خزيمة (١٨١) قال: حدثنا القاسم بن محمد بن عباد بن عباد المهلبي، قال: حدثنا عبد الله بن داود، قال: سمعت الأوزاعي.\nخمستهم - الأوزاعي، وشيبان، وعلي بن مبارك، وأبان، وحرب- عن يحيى بن أبي كثير، عن أبي سلمة، عن جعفر بن عمرو، فذكره.\n(*) أخرجه أحمد (٤/١٧٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، عن عمرو بن أمية الضمري. قال: رأيت رسول الله -ﷺ- يمسح على الخفين. وليس فيه عن جعفر بن عمرو\n(*) أخرجه أحمد (٤/١٣٩) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني جعفر بن عمرو بن أمية الضمري (ح) وعن أبي سلمة بن عبد الرحمن، عن جعفر بن عمرو بن أمية، عن أبيه. قال: رأيت رسول الله -ﷺ- يمسح على الخفين.\nوأخرجه أحمد (٥/٢٨٨) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني جعفر بن عمرر بن أمية، عن أبيه، مثله.","vol":"7","page":239},{"text":"٥٢٧٦ - (م د ت س) بريدة بن الحصيب - ﵁ -: «أن النبيَّ - ﷺ- صلى الصلواتِ يومَ الفتْح بوضوء واحد، ومسح على خفيه، فقال له عمر: لقد صنعتَ اليوم شيئًا لم تكنْ تصنَعُهُ؟ فقال: عمدًا صنعتُه يا عمرُ» . أخرجه مسلم وأبو داود.\nوزاد الترمذي والنسائي في أوله «أنه كان يُصلِّي الصلواتِ بوضوء واحد» ولم يذكر المسح (١) .\n_________\n(١) رواه مسلم رقم (٢٧٧) في الطهارة، باب جواز الصلوات كلها بوضوء واحد، وأبو داود رقم (١٧٢) في الطهارة، باب الرجل يصلي الصلوات بوضوء واحد، والترمذي رقم (٦١) في الطهارة، باب ما جاء أنه يصلي الصلوات بوضوء واحد، والنسائي ١ / ٨٦ في الطهارة، باب الوضوء لكل صلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه. في كتاب الصلاة.","vol":"7","page":239},{"text":"٥٢٧٧ - (د ت) بريدة - ﵁ -: «أن النجاشيَّ أهدى للنبيِّ ⦗٢٤٠⦘ ﷺ- خُفَّين أسْوَدَين ساذَجَين، فلَبِسَهما، ثم توضأ، ومسح عليهما» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (١٥٥) في الطهارة، باب المسح على الخفين، والترمذي رقم (٢٨٢١) في الأدب، باب ما جاء في الخف الأسود، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٣٥٢) . وأبو داود (١٥٥) قال: حدثنا مسدد، وأحمد بن أبي شعيب الحراني. وابن ماجة (٥٤٩) قال: حدثنا علي بن محمد، وفي (٣٦٢٠) قال: حدثنا أبو بكر والترمذي (٢٨٢٠) وفي الشمائل (٧٣) قال: حدثنا هناد.\nستتهم - أحمد، ومسدد، وأحمد بن أبي شعيب الحراني، وعلي بن محمد، وأبو بكر بن أبي شيبة، وهناد - عن وكيع، قال: حدثنا دلهم بن صالح، عن حجير بن عبد الله الكندي، عن عبد الله بن بريدة، فذكره.\nقلت: دلهم بن صالح، قال فيه الحافظ: مقبول. التقريب (١/٢٣٦) .","vol":"7","page":239},{"text":"٥٢٧٨ - (ط) أنس بن مالك - ﵁ -: «أنه أتى قُبَاءَ، فبالَ، ثم أُتِيَ بوَضوء، فتوضأ، فغسل وجهه، ويديه إلى المرفقين، ومسح برأسه، ومسح على الخفين، ثم جاء المسجدَ فصلَّى» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٣٧ في الطهارة، باب ما جاء في المسح على الخفين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ (٧٣) قال: عن سعيد بن عبد الرحمن رقيش أنه قال: رأيت أنس.......","vol":"7","page":240},{"text":"<span data-type=\"title\" id=toc-1101>الفرع الثاني: في المسح على الجورب والنعل</span>\n٥٢٧٩ - (ت د) المغيرة بن شعبة - ﵁ - قال: «توضأ رسول الله - ﷺ-، ومسح على الجَوْرَبَين والنَّعلَين» أخرجه الترمذي وأبو داود، وقال: كان عبد الرحمن بن مهدي لا يُحدِّثُ بهذا الحديث، لأن المعروف عن المغيرة: «أن النبيَّ - ﷺ- مسح على الخفَّين»، قال: وروي هذا [أيضًا] عن أبي موسى الأشعري عن النبيِّ - ﷺ- «أنه مسح على الجوربين» وليس بالمتصل، ولا بالقوي، قال أبو داود: ومسح على الجوربين عليُّ بن أبي طالب، وابنُ مسعود، والبراءُ بن عازب، وأنسُ بنُ مالك، وأبو ⦗٢٤١⦘ أُمامةَ، وسهلُ بنُ سعد، وعمرو بنُ حريث (١)، ورُوي ذلك عن عمرَ بنِ الخطاب وابنِ عباس، ﵃ (٢) .\n_________\n(١) في المطبوع: عمرو بن حرب، وهو خطأ.\n(٢) رواه أبو داود رقم (١٥٩) في الطهارة، باب المسح على الجوربين، والترمذي رقم (٩٩) في الطهارة، باب ما جاء في المسح على الجوربين والنعلين، وقال الترمذي: هذا حديث صحيح، وصححه ابن حبان وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول وقد صح من فعل الصحابة رضوان الله عليهم: أخرجه أحمد (٤/٢٥٢) قال: حدثنا وكيع. وعبد بن حميد (٣٩٨) قال: أخبرنا الضحاك بن مخلد. وأبو داود (١٥٩) قال: حدثنا عثمان بن أبي شيبة، عن وكيع. وابن ماجة (٥٥٩) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٩٩) قال: حدثنا هناد، ومحمود بن غيلان، قالا: حدثنا وكيع. والنسائي (١/هامش٨٣) . وفي الكبرى (١٢٩) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا وكيع. وابن خزيمة (١٩٨) قال: حدثنا بندار، ومحمد بن الوليد، قالا: حدثنا أبو عاصم. (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع. (ح) وحدثنا أحمد بن منيع، ومحمد بن رافع، قالا: حدثنا زيد بن الحباب.\nثلاثتهم - وكيع، وأبو عاصم الضحاك بن مخلد، وزيد بن الحباب - عن سفيان الثوري، عن أبي قيس الأودي، عن هزيل بن شرحبيل، فذكره.\n(*) قال أبو داود: كان عبد الرحمن بن مهدي لا يحدث بهذا الحديث.\n(*) وقال النسائي: ما نعلم أحدا تابع أبا قيس على هذه الرواية. والصحيح عن المغيرة، «أن النبي -ﷺ- مسح على الخفين» .","vol":"7","page":240},{"text":"٥٢٨٠ - (د) أوس بن أبي أوس الثقفي - ﵁ - قال: «رأيتُ رسول الله - ﷺ- أتَى كِظَامَةَ قوم - يعني: المِيضَأةَ - فتوضأ، ومسح على نَعْلَيهِ، وقَدَمَيْهِ» أخرجه أبو داود.\nوفي رواية مُسدَّد لم يذكر الميضأة والكِظامة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكِظَامة) بكسر الكاف: آبار تُحْفَر ويُباعَد بينها، ثم يُخرق ما بين كل بئرين بقَنَاة تُؤدِّي الماء من الأولى إلى التي تليها، حتى يجتمع الماء إلى آخرِهِنَّ، ويلقى في كل بئر ما يحتاج إليه أهلها، هكذا شرحه الأزهري، وقد جاء في لفظ الحديث أنها «الميضأة» .\n_________\n(١) رقم (١٦٠) في الطهارة، باب المسح على الجوربين، وفي سنده عطاء العامري الطائفي، لم يوثقه غير ابن حبان، وقال أبو الحسن بن القطان: مجهول الحال، ما روى عنه غير ابنه يعلى، وتبعه الذهبي في \" الميزان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٨) قال: حدثنا هشيم. وفيه (٤/٨) قال: حدثنا يحيى، عن شعبة. وأبو داود (١٦٠) قال: حدثنا مسدد، وعباد بن موسى، قالا: حدثنا هشيم.\nكلاهما - هشيم، وشعبة - عن يعلى بن عطاء، عن أبيه، فذكره.\nزاد شعبة في روايته: ثم قام إلى الصلاة.\nقلت: عطاء والد يعلى مجهول.","vol":"7","page":241},{"text":"<span data-type=\"title\" id=toc-1102>الفرع الثالث: في موضع المسح من الخف</span>\n٥٢٨١ - (ت د س) المغيرة بن شعبة - ﵁ -: «أن رسول الله - ﷺ- كان يمسحُ أعلى الْخُفِّ وأسْفلَه» أخرجه الترمذي.\nوفي رواية أبي داود قال: «وضَّأتُ رسول الله - ﷺ- في غزوة تبوك، فمسحَ أعلى الخفَّيْنِ وأسفلَهما» .\nوفي رواية النسائي قال: «سَكَبْتُ على رسول الله - ﷺ- حين توضَّأ في غزوة تبوك، فمسح على الخفين» .\nوفي أخرى للترمذي قال: «رأيتُ النبيَّ - ﷺ- يمسح على الخُفَّيْنِ: على ظاهرهما» .\nوفي أخرى لأبي داود «أن النبيَّ - ﷺ- مسح على ظهر الخُفَّينِ» (١) .\n_________\n(١) رواه الترمذي رقم (٩٧) و(٩٨) في الطهارة، باب ما جاء في المسح على الخفين أعلاه وأسفله، وباب ما جاء في المسح على الخفين ظاهرهما، وأبو داود رقم (١٦١) و(١٦٥) في الطهارة، باب كيف المسح، والنسائي ١ / ٦٢ في الطهارة، باب صب الخادم الماء على الرجل للوضوء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الرواية الأولى معلولة:أخرجها أحمد (٤/٢٥١) .وأبو داود (١٦٥) قال: حدثنا موسى بن مروان، ومحمود بن خالد الدمشقي. وابن ماجة (٥٥٠) قال: حدثنا هشام بن عمار. والترمذي (٩٧) قال: حدثنا أبو الوليد الدمشقي.\nخستهم - أحمد بن حنبل، وموسى، ومحمود، وهشام، وأحمد بن عبد الرحمن أبو الوليد - قالوا: حدثنا الوليد بن مسلم، قال: حدثنا ثور بن يزيد، عن رجاء بن حيوة، عن وراد كاتب المغيرة، فذكره.\n(*) قال أبو داود: وبلغني أنه لم يسمع ثور هذا الحديث من رجاء.\n(*) قال الترمذي: هذا حديث معلول، لم يسنده عن ثور بن يزيد غير الوليد بن مسلم. وقال: وسألت أبا زرعة، ومحمد بن إسماعيل، عن هذا الحديث؟ فقالا: ليس بصحيح، لأن ابن المبارك روى هذا عن ثور عن رجاء بن حيوة، قال: حدثت عن كاتب المغيرة،مرسل، عن النبي -ﷺ-، ولم يذكر فيه المغيرة.\nوالرواية الثانية: أخرجها أحمد (٤/٢٤٦) و(٢٥٤) قال: حدثنا إبراهيم بن أبي العباس. (ح) وحدثناه سريج، والهاشمي. وأبو داود (١٦١) قال: حدثنا محمد بن الصباح البزاز. والترمذي (٩٨) قال: حدثنا علي بن حجر.\nخمستهم - إبراهيم بن أبي العباس، وسريج، وسليمان بن داود الهاشمي، ومحمد بن الصباح، وعلي بن حجر - عن عبد الرحمن بن أبي الزناد، عن أبيه، عن عروة بن الزبير، فذكره.","vol":"7","page":242},{"text":"٥٢٨٢ - (د) علي بن أبي طالب - ﵁ - قال: «لو كان الدِّينُ بالرأي لكان أسفلُ الخف أولى بالمسح من أعلاه، وقد رأيتُ رسول الله - ﷺ- يمسح أعلاه - وفي رواية: يمسح على ظاهر خفيه» . ⦗٢٤٣⦘\nقال أبو داود: رواه الأعمش بإسناده قال: «كنتُ أرى باطنَ القَدَمَيْنِ أحقّ بالغَسل (١) من ظاهرهما، حتى رأيتُ رسول الله - ﷺ- يمسح [على] ظاهرهما» قال وكيع: يعني الخفين.\nوفي رواية قال: «رأيتُ عليًا توضأ، فغسلَ ظَاهرَ قَدَمَيْهِ، وقال: لولا أني رأيتُ رسول الله - ﷺ- يفعله ... وساق الحديث» .\nوفي أخرى «ما كنتُ أرى باطن القدمين إلا أحق بالغسل، حتى رأيتُ رسول الله - ﷺ- يمسح على ظَهْرِ خُفَّيْهِ» (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: أحق بالمسح.\n(٢) رقم (١٦٢) و(١٦٣) و(١٦٤) في الطهارة، باب كيف المسح، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٤٧) . وأبو داود تحفة الأشراف (١٠٢٠٤) قال: حدثنا حامد بن يحيى. وعبد الله بن أحمد (١/١١٤) (٩١٨) و(١/١٢٤) (١٠١٤ و١٠١٥) قال: حدثنا إسحاق بن إسماعيل. والنسائي في الكبرى (١١٩) قال: أخبرنا إسحاق بن إبراهيم.\nأربعتهم - الحميدي، وحامد، وإسحاق بن إسماعيل، وإسحاق بن إبراهيم - عن سفيان بن عيينة، قال: حدثني أبو السوداء عمرو النهدي، عن ابن عبد خير.\n٢- وأخرجه أحمد (١/٩٥) (٧٣٧) قال: حدثنا وكيع، قال: حدثنا الأعمش وفي (١/١٤٨) (١٢٦٣) قال: حدثنا أبو نعيم، قال: حدثنا يونس والدارمي (٧٢١) قال: أخبرنا أبو نعيم، قال: حدثنا يونس. وأبو داود (١٦٢، ١٦٤) قال: حدثنا محمد بن العلاء، قال: حدثنا حفص بن غياث، عن الأعمش. وفي (١٦٣) قال: حدثنا محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا يزيد بن عبد العزيز، عن الأعمش. وعبد الله بن أحمد (١/١١٤) (٩١٧) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا وكيع، قال: حدثنا الأعمش. وفي (١/١٢٤) (١٠١٣) قال: حدثنا إسحاق بن إسماعيل وأبو خيثمة. قالا: حدثنا وكيع. قال: حدثنا الأعمش. والنسائي في الكبرى (١١٨) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس، عن الأعمش.\nكلاهما - الأعمش، ويونس - عن أبي إسحاق.\nكلاهما - ابن عبد خير، وأبو إسحاق - عن عبد خير، فذكره.","vol":"7","page":242},{"text":"<span data-type=\"title\" id=toc-1103>الفرع الرابع: في مدة المسح</span>\n٥٢٨٣ - (م س) شريح بن هانئ: قال: «أتيتُ عائشةَ أسألُها عن المسح على الخفين؟ فقالتْ: عليك بابنِ أبي طالب فَسَلْهُ، فإنه كان يُسافِرُ معَ رسول الله - ﷺ-، فسألناهُ، فقال: جَعلَ رسول الله - ﷺ- ثلاثةَ أيام ولياليَهُنَّ للمسافر، ويومًا وليلة للمُقيم» . أخرجه مسلم.\nوأخرجه النسائي، ولم يذكر عائشة (١) .\n_________\n(١) رواه مسلم رقم (٢٧٦) في الطهارة، باب التوقيت في المسح على الخفين، والنسائي ١ / ٨٤ في الطهارة، باب التوقيت في المسح على الخفين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن شريح بن هانئ، قال: أتيت عائشة أسألها عن المسح على الخفين.\n١- أخرجه الحميدي (٤٦) قال: حدثنا سفيان، قال: حدثنا يزيد بن أبي زياد. وأحمد (١/٩٦) (٧٤٨) و(١/١١٣) و(٩٠٧) (١/١٤٩) (١٢٧٦) قال: حدثنا يزيد، قال: أنبأنا الحجاج بن أرطاة،عن الحكم. وفي (١/١١٣) (٩٠٦) قال: حدثنا أيوب، قال: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن الحكم. وفي (١/١٣٤) (١١٢٦) قال: حدثنا إسحاق بن يوسف، قال: حدثنا سفيان. (ح) وعبد الرزاق، قال: أخبرنا سفيان، عن عمرو بن قيس، عن الحكم. وفي (١/١٤٦) (١٢٤٤) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان عن عمرو بن قيس، عن الحكم. والدارمي (٧٢٠) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان، عن عمرو بن قيس، عن الحكم بن عتيبة. ومسلم (١/١٥٩ و١٦٠) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا عبد الرزاق، قال: أخبرنا الثوري، عن عمرو بن قيس الملائي، عن الحكم بن عتيبة. (ح) وحدثنا إسحاق، قال: أخبرنا زكريا بن عدي، عن عبيد الله بن عمرو، عن زيد بن أبي أنيسة، عن الحكم. (ح) وحدثني زهير بن حرب، قال: حدثنا أبو معاوية، عن الأعمش، عن الحكم. وابن ماجة (٥٥٢) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. والنسائي (١/٨٤) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق، قال: أنبأنا الثوري، عن عمرو بن قيس الملائي، عن الحكم بن عتيبة. وفي (١/٨٤) وفي الكبرى (١٣٠) قال: أخبرنا هناد بن السري، عن أبي معاوية، عن الأعمش، عن الحكم. وابن خزيمة (١٩٤) قال: حدثنا الحسن بن محمد الزعفراني ويوسف بن موسى، قالا: حدثنا أبو معاوية، قال: حدثنا الأعمش، عن الحكم. وفي (١٩٥) قال: حدثنا أبو هاشم زياد بن أيوب، قال: حدثنا يحيى بن عبد الملك بن حميد بن أبي غنية، قال: حدثنا أبي، عن الحكم.\nكلاهما - يزيد بن أبي زياد، والحكم بن عتيبة - عن القاسم بن مخيمرة.\n٢- وأخرجه أحمد (١/١١٧) (٩٤٩) قال: حدثنا حجاج. وفي (٦/١١٠) قال: حدثنا أسود وحجاج.\nكلاهما قالا: حدثنا شريك، عن المقدام بن شريح.\nكلاهما - القاسم، والمقدام - عن شريح بن هانئ، فذكره.\n(*) أخرجه أحمد (١/١٠٠) (٧٨٠) قال: حدثنا أبو سعيد مولى بني هاشم. وفي (١/١٢٠) (٩٦٦) قال: حدثنا يحيى بن سعيد. وفي (١/١٣٣) (١١١٩) قال: حدثنا محمد بن جعفر.\nثلاثتهم - أبو سعيد، ويحيى، ومحمد- عن شعبة، قال: حدثني الحكم، عن القاسم بن مخيمرة، عن شريح بن هانئ. فذكر الحديث موقوفا من قول علي.\n(*) قال يحيى بن سعيد: كان يرفعه، يعني شعبة، ثم تركه.\n(*) وقال محمد بن جعفر: إنه يعني شعبة، كان يرى أنه مرفوع ولكنه كان يهابه.\nلففي رواية أبي سعيد مولى بني هاشم. قال: حدثنا شعبة، عن الحكم وغيره.","vol":"7","page":243},{"text":"٥٢٨٤ - (ت د) خزيمة بن ثابت - ﵁ - «أن النبيَّ - ﷺ- سُئِلَ ⦗٢٤٤⦘ عن المسح على الخفين؟ فقال: للمسافر ثلاثًا، وللمقيم يومًا» أخرجه الترمذي.\nوفي رواية أبي داود: أن النبيَّ - ﷺ- قال: «المسحُ على الخفين للمسافر ثلاثة أيام، وللمقيم يومًا وليلة» .\nزاد في رواية «ولو اسْتزَدْناهُ لزَادَنا» (١) .\n_________\n(١) رواه الترمذي رقم (٩٥) في الطهارة، باب المسح على الخفين للمسافر والمقيم، وأبو داود رقم (١٥٧) في الطهارة، باب التوقيت في المسح، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: عن أبي عبد الله الجدلي، عن خزيمة بن ثابت الأنصاري، قال: «رخص لنا رسول الله -ﷺ- في المسح على الخفين: ثلاثة أيام ولياليهن للمسافر، ويوم وليلة للمقيم، ولو استزدناه لزادنا» ..\n١- أخرجه أحميدي (٤٣٤) قال: حدثنا سفيان، قال: حدثنا منصور. وفي (٥٣٤) قال: حدثنا عمر بن سعيد، عن أبيه. وأحمد (٥/٢١٣) قال: حدثنا أبو عبد الصمد العمي، قال: حدثنا منصور وفي (٥/٢١٣) أيضا قال: حدثنا سفيان. عن منصور. وفي (٥/٢١٤) قال: حدثنا عبد الرحمن بن مهدي، ن عن سفيان (ح) وأبو نعيم، قال: حدثنا سفيان، عن أبيه. وفي (٥/٢١٥) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، قال: حدثني أبي والترمذي (٩٥) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة، عن سعيد بن مسروق. كلاهما - منصور، وسعيد بن مسروق - عن إبراهيم بن يزيد التيمي، عن عمرو بن ميمون الأودي.\n٢- وأخرجه أحمد (٥/٢١٣) قال: حدثنا إسماعيل، قال: حدثنا هشام الدستوائي، قال: حدثنا حماد. وفي (٥/٢١٣ و٢١٤) قال: حدثنا محمد بن جعفر، وابن مهدي، قالا: حدثنا شعبة، عن الحكم، وحماد. وفي (٥/٢١٣) قال: حدثنا وكيع، عن سفيان، عن حماد، ومنصور. وفي (٥/٢١٤) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، عن قتادة، عن أبي معشر. وفي (٥/٢١٤) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا هشام، عن حماد. وفي (٥/٢١٥) قال: حدثنا عفان، قال: حدثنا شعبة، قال: أخبرني حكم وحماد. وفي (٥/٢١٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة، عن أبي معشر. وأبو داود (١٥٧) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة، عن الحكم وحماد.\nأربعتهم - حماد، والحكم، ومنصور، وأبو معشر - عن إبراهيم النخعي.\nكلاهما - عمرو بن ميمون، وإبراهيم - عن أبي عبد الله الجدلي، فذكره.\nوعن عمرو بن ميمون، عن خزيمة بن ثابت، قال: «جعل رسول الله -ﷺ- للمسافر ثلاثا، ولو مضى السائل على مسألته لجعلها خمسا» .\nأخرجه أحمد (٥/٢١٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سلمة بن كهيل، قال: سمعت إبراهيم التيمي، يحدث عن الحارث بن سويد، وابن ماجة (٥٥٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا سفيان، عن أبيه، عن إبراهيم التيمي. وفي (٥٥٤) قال: حدثنا محمد ابن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سلمة بن كهيل، قال: سمعت إبراهيم التيمي، يحدث عن الحارث بن سويد.\nكلاهما - الحارث، وإبراهيم - عن عمرو بن ميمون، فذكره.","vol":"7","page":243},{"text":"٥٢٨٥ - (ت س) صفوان بن عسال المرادي - ﵁ - قال: «كان رسول الله - ﷺ- يأمرُنا إذا كنا سَفْرًا أن لا نَنْزِعَ خِفَافَنا ثلاثةَ أيام وليالِيَهُنَّ، إلا من جنابة، ولكنْ من بول وغائِط ونَوْم» أخرجه الترمذي.\nوأخرجه النسائي، وقال: «إذا كُنَّا مُسافرين» .\nوفي أخرى للنسائي قال: «رَخَّصَ لنا رسول الله - ﷺ- إذا كنا مُسافرين: أن لا نَنْزِعَ خِفافَنا ثلاثةَ أيام وليالِيَهُنَّ» .\nوفي أخرى للترمذي عن زِرِّ بنِ حُبَيْش قال: أتيتُ صفوانَ بنَ عَسَّال المراديّ، أسألُهُ عن المسحِ على الخفين؟ فقال: ما جاء بك يا زِرُّ؟ قلت: ابتغاء العلم، قال: إنَّ الملائكةَ تضع أجْنِحَتَها [لطالب العلم] رضى بما يطلب قلت: إنه حَكَّ في صدري المسحُ على الخفين بعدَ الغائط والبول، وكنتَ امرءًا من أصحاب رسول الله - ﷺ- فجئتُكَ أسألُكَ: هل سمعتَهْ يَذْكُرُ في ذلك ⦗٢٤٥⦘ شيئًا؟ قال: نعم. كان يأمرنا إذا كنا سَفْرًا - أو مسافرين - أن لا نَنْزِع خِفافنا ثلاثة أيام ولياليهنَّ، إلا من جنابة، لكن من غائط وبول ونوم، قال: قلتُ: هل سمعتَهُ يذكر في الهَوي شيئًا؟ قال: نعم، كُنَّا مَعَ رسول الله - ﷺ- في سفر، فبينا نحن عنده إذْ ناداه أعرابي بصوت جَهوَريّ: يا محمدُ، فأجابه رسول الله - ﷺ- بنحو من صوته: هاؤمُ، فقلنا: ويحك، اغْضُضْ من صوتك، فإنك عند النبيِّ - ﷺ- وقد نُهيتَ عن هذا، فقال: والله، لا أغْضُضُ، قال الأعرابيُّ: الْمَرْء يُحب القوم ولَمَّا يَلْحقْ بهم؟ قال النبيُّ - ﷺ-: المرء مع من أحبَّ يوم القيامة، قال زِرّ: فما زال يُحدّثني حتى ذكر بابًا من قِبَل المغرب مسيرة عرضه - أو يسير الراكب في عرضه - أربعين، أو سبعين عامًا، قال سفيان: قِبَلَ الشام، خلقه الله يومَ خلق السموات والأرض مفتوحًا - يعني: للتوبة - لا يُغْلَقُ حتى تَطْلُعَ الشمسُ منه.\nوفي رواية نحوه، وزاد: وذلك قول الله تعالى: ﴿يَوْمَ يَأتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْسًا إيمَانُها لَمْ تَكُنْ آمَنَتْ من قَبْلُ أو كَسَبَتْ في إيمَانِهَا خَيْرًا قُلِ انْتَظِرُوا إنَّا مُنْتَظِرُونَ﴾ [الأنعام: ١٥٨] .\nوأخرج النسائي من هذه الرواية حديث المسح إلى قوله: «من غائط ⦗٢٤٦⦘ وبول ونوم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَفْرًا) السَّفْر - بسكون الفاء - جمع سافر، كما يقال: رَاكِب ورَكْب، وتاجر وتَجْر، وهم القوم المسافرون.\n(هاؤُم) بمعنى تعال، وبمعنى: خُذْ، وإنما رفع صوته - ﷺ- من طريق الشفقة عليه لئلا يحبط عمله، لقوله تعالى: ﴿يَا أَيُّهَا الذين آمَنُوا لا تَرْفَعُوا أَصْواتَكُمْ فَوقَ صَوْتِ النبيِّ ...﴾ الآية [الحجرات: ٢] فعذره النبي - ﷺ- لجهله وقلة علمه، ورفع النبي - ﷺ- صوته حتى كان فوق صوت الأعرابي أو مثله، لفرط رأفته [به] وشفقته عليه.\n(الهَويّ) بفتح الهاء: القطعة من الليل.\n(لا أغضُضُ) غضُّ الصوت: إخفاؤه، وترك الصِّياح فيه.\n_________\n(١) رواه الترمذي رقم (٩٦) في الطهارة، باب المسح على الخفين للمسافر والمقيم، ورقم (٣٥٢٩) و(٣٥٣٠) في الدعوات، باب ما جاء في فضل التوبة والاستغفار وما ذكر من رحمة الله لعباده، والنسائي ١ / ٨٣ و٨٤ في الطهارة، باب التوقيت في المسح على الخفين للمسافر، ورواه أيضًا أحمد والشافعي وابن ماجة وابن خزيمة وابن حبان والدارقطني والبيهقي، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٨٨١) . وأحمد (٤/٢٤٠) . وابن ماجة (٤٧٨) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٣٥٣٥) قال: حدثنا ابن أبي عمر. والنسائي (١/٨٣) وفي الكبرى (١٤٣) قال: أخبرنا قتيبة. وابن خزيمة (١٧) قال: حدثنا علي بن خشرم (ح) وحدثنا سعيد بن عبد الرحمن المخزومي.\nسبعتهم - الحميدي، وأحمد، وأبو بكر، وابن أبي عمر، وقتيبة، وابن خشرم، والمخزومي - قال ابن خشرم: أخبرنا وقال الآخرون: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٤/٢٣٩) قال: حدثنا عفان. وفي (٤/٢٤٠) قال: حدثنا يونس. والدارمي (٣٦٣) قال: أخبرنا عمرو بن عاصم.\nثلاثتهم -عفان، ويونس، وعمرو - قالوا: حدثنا حماد بن سلمة.\n٣- وأخرجه أحمد (٤/٢٣٩) . والترمذي (٢٣٨٧) قال: حدثنا محمود بن غيلان. وابن خزيمة (١٩٦) قال: حدثنا محمد بن عبد الله المخرمي، ومحمد بن رافع.\nأربعتهم- أحمد، ومحمود، والمخرمي، وابن رافع - قالوا: حدثنا يحيى بن آدم، قال: حدثنا سفيان الثوري.\n٤- وأخرجه أحمد (٤/٢٣٩) وابن ماجة (٢٢٦) قال: حدثنا محمد بن يحيى. وابن خزيمة (١٩٣) قال: حدثنا محمد بن يحيى، ومحمد بن رافع.\nثلاثتهم - أحمد، ومحمد بن يحيى، وابن رافع - قالوا: حدثنا عبد الرزاق، قال: حدثنا معمر.\n٥- وأخرجه أحمد (٤/٢٤١) قال: حدثنا حسن بن موسى. والترمذي (٢٣٨٧) (٣٥٣٦) قال: حدثنا أحمد بن عبدة الضبي. والنسائي في الكبرى تحفة الأشراف (٤٩٥٢) عن محمد بن النضر بن مساور. وابن خزيمة (١٧) قال: حدثنا أحمد بن عبدة الضبي.\nثلاثتهم - حسن، وابن عبدة، وابن النضر - عن حماد بن زيد.\n٦- وأخرجه ابن ماجة (٤٠٧٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبيد الله بن موسى، عن إسرائيل.\n٧- وأخرجه الترمذي (٩٦) قال: حدثنا هناد، قال: حدثنا أبو الأحوص.\n٨- وأخرجه النسائي (١/٨٣)، وفي الكبرى (١٤٣) قال: أخبرنا أحمد بن سليمان الرهاوي، قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان الثوري، ومالك بن مغول، وزهير، وأبو بكر بن عياش، وسفيان بن عيينة.\n٩- وأخرجه النسائي (١/٩٨) وفي الكبرى (١٣١ و١٤٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وفي (١/٩٨) قال: أخبرنا عمرو بن علي، وإسماعيل بن مسعود، قالا: حدثنا يزيد بن زريع.\nكلاهما - خالد، ويزيد - قالا: حدثنا شعبة.\nجميعهم - ابن عيينة، وحماد بن سلمة، والثوري، ومعمر، وحماد بن زيد، وإسرائيل، وأبو الأحوص، وابن مغول، وزهير، وأبو بكر بن عياش، وشعبة - عن عاصم بن أبي النجود، قال: أخبرنا زر بن حبيش، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"7","page":244},{"text":"٥٢٨٦ - (د) أُبي بن عمارة - ﵁ - وكان قد صلَّى مع رسول الله - ﷺ- القِبْلَتَيْنِ أنه قال: «يا رسول الله، أمْسحُ على الخفين؟ قال: ⦗٢٤٧⦘ نعم، قال: يومًا؟ [قال: يومًا]، قال: ويومين؟ [قال: ويومين]، قال: وثلاثة أيام؟ قال: نعم، وما شئْتَ» .\nأخرجه أبو داود، وقال في رواية: «حتى بلغ سبعًا، قال رسول الله - ﷺ-: نِعْمَ ما بَدَا لك» .\nقال أبو داود: وقد اختلف في إسناده، وليس [هو] بالقوي (١) .\n_________\n(١) رقم (١٥٨) في الطهارة، باب التوقيت في المسح، وهو حديث ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: عن أيوب بن قطن، عن أبي بن عمارة، «أنه قال: يا رسول الله، أمسح على الخفين؟ قال: نعم، قال: يوما؟ قال: يوما، قال: ويومين؟ قال: ويومين، قال: وثلاثة؟ قال: نعم، وما شئت» .\nأخرجه أبو داود (١٥٨) قال: حدثنا يحيى بن معين، قال: حدثنا عمرو بن الربيع بن طارق، قال: أخبرنا يحيى بن أيوب، عن عبد الرحمن بن رزين، عن محمد بن يزيد، عن أيوب بن قطن، فذكره.\nوعن عبادة بن نسي، عن أبي بن عمارة. «أنه قال لرسول الله -ﷺ-: أمسح على الخفين؟ قال: نعم، قال: يوما؟ قال: ويومين، قال: وثلاثا؟ حتى بلغ سبعا، قال له: وما بدا لك» .\nأخرجه ابن ماجة (٥٥٧) قال: حدثنا حرملة بن يحيى، وعمرو بن سواد المصريان، قالا: حدثنا عبد الله ابن وهب، قال: أنبأنا يحيى بن أيوب، عن عبد الرحمن بن رزين، عن محمد بن يزيد بن أبي زياد، عن أيوب بن قطن، عن عبادة بن نسي، فذكره.","vol":"7","page":246},{"text":"<span data-type=\"title\" id=toc-1104>الباب الخامس: في التيمم</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-1105>الفرع الأول: في التيمم لعدم الماء</span>\n٥٢٨٧ - (خ م ط د س) عائشة - ﵂ - قالت: خَرَجْنَا مَعَ رسول الله - ﷺ- في بعض أسفارِه، حتى إذا كُنَّا بالبَيْدَاءِ - أو بذاتِ الجيش - انْقطَعَ عِقْد لي، فأقام رسول الله - ﷺ- على التماسه، وأقام الناسُ معه، وليسوا على ماء، وليس معهم ماء، فأتى الناسُ إلى أبي بكر، فقالوا: ألا ترى إلى ما صَنَعتْ عائشة؟ ⦗٢٤٨⦘ قامت برسول الله - ﷺ- وبالناس معه، وليسوا على ماء، وليس معهم ماء؟ فجاء أبو بكر ورسول الله - ﷺ- وَاضِع رأسه على فَخذي قد نام، فقال: حَبستِ رسول الله - ﷺ- والناسَ، وليسوا على ماء، وليس معهم ماء؟ فقالت عائشة: فعاتبني أبو بكر، وقال ما شاء الله أن يقول، وجعل يَطْعَن بيده في خاصِرَتي، فلا يمنعني من التحرُّك إلا مكانُ رسول الله - ﷺ- على فَخِذي، فنام رسول الله - ﷺ- حتى أصْبَح على غير ماء، فأنزل الله تعالى آية التيمم، فَتَيَمَّمُوا، فقال أسَيد بنُ حُضَير - وهو أحدُ النُّقَباء -: ما هي بأولِ بَرَكتِكُمْ يا آل أبي بكر، قالت عائشةُ: فَبَعثْنا البعيرَ الذي كنتُ عليه، فوجدنا العِقْدَ تحتَه.\nوفي رواية: أن عائشة قالت: «سَقَطَتْ قِلاَدَة لي بالبَيْدَاءِ، ونحن داخلون المدينة، فأناخَ النبيُّ - ﷺ-، ونزل، فَثَنى رأسه في حَجْرِي راقدًا، فأقْبَل أبو بكر فلكَزَني لَكْزَة شديدة، وقال: حبسْتِ الناسَ في قِلاَدة، فَبيَ الموتُ لمكانِ رسول الله - ﷺ-، وقد أوجعني، ثم إن النبيَّ - ﷺ- استيقظَ وحضرتِ الصبحُ، فالتمس الماءَ فلم يوجد، فنزلت ﴿يا أيها الذين آمنوا إذا قمتم إلى الصلاة فاغسلوا وجوهَكُمْ وأيديَكُمْ إلى المرافق وامسحوا برؤوسِكُمْ وأرجُلَكُم إلى الكعبين وإن كنتم جُنبًا فاطَّهَّرُوا وإن كنتم مرضى أو على سَفَرٍ أو جاء ⦗٢٤٩⦘ أحدٌ منكُمْ من الغائط أو لامستم النساءَ فلم تجدوا ماءً فتيمَّمُوا صعيدًا طَيِّبًا فامسحوا بوجوهِكم وأيديكم منه ما يريدُ اللهُ ليجعلَ عليكم من حَرَجٍ ولكن يريدُ لِيُطَهِّرَكم ولِيُتِمَّ نعمته عليكم لعلكم تشكرون﴾ [المائدة: ٦] قال أُسيدُ بنُ حضير: لقد بارك الله للناس فيكم يا آل أبي بكر، ما أنتم إلا بركة لهم» .\nوفي أخرى «أنها استعارتْ من أسماءَ قِلادة، فهلكتْ، فأرسل رسول الله - ﷺ- ناسًا من أصحابه في طلبها، فأدركْتهم الصلاة، فصلَّوْا بغيرِ وضوء، فلما أتوا النبيَّ - ﷺ- شَكَوْا ذلك إليه، فنزلتْ آية التيمم، فقال أسيدُ بنُ حضير: جزاكِ الله خيرًا، فوالله ما نزل بكِ أمر قطُّ إلا جَعَلَ الله لك منه مخرجًا، وجعل للمسلمين فيه بَرَكة» .\nأخرجه البخاري ومسلم، وأخرج «الموطأ» والنسائي الرواية الأولى.\nوفي رواية أبي داود قالتْ: «بَعَثَ رسول الله - ﷺ- أُسَيْدَ بنَ حُضيْر وأُناسًا معه في طلب قِلادة أضَلَّتها عائشةُ، فحضرتِ الصلاةُ، فَصلَّوْا بغير وضوء، فأتَوُا النبيَّ - ﷺ-، فذكروا ذلك له، فأُنزلت آية التيمم» .\nزاد في رواية: «فقال لها أسَيد: يرحمكِ اللهُ، ما نزلَ بكِ أمر تكرهينه إلا جعل الله للمسلمين ولكِ فيه فرجًا» (١) . ⦗٢٥٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التيمم) في اللغة: القصد: وهو في الشريعة: الفعل المعروف القائم مقام الوضوء.\n(النُّقَبَاء): جمع نَقِيب: وهو المقدَّم على جماعة يكون أمرهم مردودًا إليه، كالعريف أو أكبر منه، والمراد بالنقباء: الجماعة من الأنصار الذين أسلموا في العقبة، وهم سُبَّاق الأنصار إلى الإسلام، جعلهم النبي - ﷺ- نقباء على قومهم، وكان أسيد بن حضير منهم.\n(فَبَعثنا) بعثت البعير وغيره: إذا أثَرْته ليقوم.\n(فثَنى رأسه في حجري) أي: عَطَفَه ولَوَاه.\n(فَلَكَزني) اللَّكْز والنَّخس واحد.\n_________\n(١) رواه البخاري ١ / ٣٧٣ في التيمم، باب إذا لم يجد ماء ولا ترابًا، وفي فضائل، أصحاب ⦗٢٥٠⦘ النبي ﷺ، باب قول النبي ﷺ: لو كنت متخذًا خليلًا، وباب فضل عائشة، وفي تفسير سورة النساء، باب ﴿وإن كنتم مرضى أو على سفر﴾، وفي تفسير سورة المائدة، باب ﴿فلم تجدوا ماء فتيمموا صعيدًا طيبًا﴾، وفي النكاح، باب استعارة الثياب للعروس وغيرها، وباب قول الرجل لصاحبه: هل أعرستم الليلة، وطعن الرجل ابنته في الخاصرة عند العتاب، وفي اللباس، باب استعارة القلائد، وفي المحاربين، باب من أدب أهله أو غيره دون السلطان، ومسلم رقم (٣٦٧) في الحيض، باب التيمم، والموطأ ١ / ٥٣ و٥٤ في الطهارة، باب هذا باب في التيمم، وأبو داود رقم (٣١٧) في الطهارة، باب التيمم، والنسائي ١ / ١٦٣ و١٦٤ في الطهارة، باب بدء التيمم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٥٧) وأحمد (٦/١٧٩) قال: قرأت على عبد الرحمن: مالك والبخاري (١/٩١) و(٧/٥٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٥/٩) قال: حدثنا قتيبة بن سعيد، عن مالك وفي (٦/٦٣) و(٦٤) و(٨/٢١٥) قال: حدثنا إسماعيل. قال: حدثني مالك. (ح) قال: وحدثنا يحيى بن سليمان. قال: حدثني ابن وهب. قال: أخبرني عمرو. ومسلم (١/١٩١) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. والنسائي (١/١٦٣) وفي الكبرى (٢٩١) قال: أخبرنا قتيبة، عن مالك وابن خزيمة (٢٦٢) قال: حدثنا يونس بن عبد الأعلى. قال: أخبرنا عبد الله بن وهب بن مسلم أن مالكا حدثه.\nكلاهما - مالك، وعمرو بن الحارث - عن عبد الرحمن بن القاسم، عن أبيه، فذكره.\nوعن عروة، عن عائشة. «أنها استعارت من أسماء قلادة، فهلكت، فأرسل رسول الله -ﷺ- ناسا من أصحابه في طلبها» .\nأخرجه الحميدي (١٦٥) قال: حدثنا سفيان. وأحمد (٦/٥٧) قال: حدثنا ابن نمير. وعبد بن حميد (١٥٠٤) قال: حدثني ابن أبي شيبة. قال: حدثنا أبو أسامة. والدارمي (٧٥٢) قال: أخبرنا عبد الله بن سعيد. قال: حدثنا أبو أسامة والبخاري (١/٩٢) قال: حدثنا زكريا بن يحيى. قال: حدثنا عبد الله بن نمير. وفي (٥/٣٧ و٧/٢٩) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. وفي (٦/٥٧) قال: حدثنا محمد. قال: أخبرنا عبدة. وفي (٧/٢٠٤) قال: حدثنا إسحاق بن إبراهيم. قال: حدثنا عبدة. ومسلم (١/١٩٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة وابن بشر. وأبو داود (٣١٧) قال: حدثنا عبد الله بن محمد النفيلي. قال: أخبرنا أبو معاوية (ح) وحدثنا عثمان بن أبي شيبة. قال: أخبرنا عبدة. وابن ماجة (٥٦٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. والنسائي (١/١٧٢) وفي الكبرى (٣٠٤) قال: أخبرنا إسحاق ابن إبراهيم. قال: أنبأنا أبو معاوية. وابن خزيمة (٢٦١) قال: حدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو أسامة.\nستتهم - سفيان بن عيينة، وأبو أسامة، وعبد الله بن نمير، وعبدة بن سليمان، ومحمد بن بشر، وأبو معاوية - عن هشام بن عروة، عن أبيه، فذكره.\nوعن عباد بن عبد الله بن الزبير، عن عائشة زوج النبي -ﷺ- قالت: «أقبلنا مع رسول الله -ﷺ- في بعض أسفاره حتى إذا كنا بتربان بلد بينه وبين المدينة بريد وأميال» .\nأخرجه أحمد (٦/٢٧٢) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني يحيى ابن عباد بن عبد الله بن الزبير، عن أبيه، فذكره.","vol":"7","page":247},{"text":"٥٢٨٨ - (د س) عمار بن ياسر - ﵁ - «أنَّ رسول الله - ﷺ- عرَّس بذات الجيش ومعه عائشة، فانقطع عِقد لها من جزع ظفار، فحبس الناسَ ابتغاءُ عِقدها ذلك حتى أضاء الفجر وليس مع الناس ماء، ⦗٢٥١⦘ قال: فتغيَّظَ عليها أبو بكر، وقال حبستِ الناسَ وليس معهم ماء، فأنزل اللهُ على رسوله رُخْصَةَ التَّطَهُّر بالصعيدِ الطيِّبِ، فقام المسلمون مَعَ رسول الله - ﷺ-، فضربوا بأيديهم الأرض، ثم رفعوا أيديَهم، ولم يقبضوا من التراب شيئًا، فمسحوا بها وجوهَهم وأيديَهم إلى المناكب، ومن بطون أيديهم إلى الآباط» .\nزاد في رواية: قال ابنُ شهاب في حديثه: «ولا يَعتبرُ بهذا الناس» قال أبو داود: وكذلك رواه ابن إسحاق، قال فيه: عن ابن عباس، وذكر فيه «ضربتين»، كما ذكره يونس، ورواه معمر عن الزهري «ضربتين» (١) .\nوفي رواية النسائي: «من جزع أظفار» وفيه: «فأنزل الله رخصة التيمم بالصعيد»، وفيه: «فلم ينفضوا من التراب شيئًا» وانتهت روايته إلى قوله: «الآباط» .\nوفي أخرى «تيممنا مَعَ رسول الله - ﷺ-، فمسحنا بوجوهِنا وأيدينا إلى المناكب» .\nوفي أخرى لأبي داود «أنهم تمسَّحوا وهم مَعَ رسول الله - ﷺ- بالصعيد لصلاة الفجر، فضربوا بأكُفِّهم الصعيد، ثم مسحوا بوجوههم مَسحة واحدة، ثم عادوا فضربوا بأكفِّهم بالصعيد مرة أخرى، فمسحوا بأيديهم كلِّها إلى المناكب والآباط من بطون أيديهم (٢)» . ⦗٢٥٢⦘\nوفي أخرى نحوه، ولم يذكر المناكب والآباط.\nقال ابن الليث - وهو عبد الملك بن شعيب -: «إلى ما فوق المرفقين» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَرَّس) التَّعْرِيس: نزول المسافر آخر الليل نزلة للنوم أو الاستراحة.\n(أظْفَار) يروى هذا الحديث «جزْع ظِفَار»، و«جزع أظْفَار» فأما «ظفار» بوزن: قَطَام، فهو مدينة باليمن، نُسِب الجزع إليها، وأما «أظفار» فهو اسم لنوع من الجزع يعرفونه.\n(الصَّعِيد): التراب، وقيل: وجه الأرض، وأراد بالطَّيِّب: الطاهر منه، ومنه الاستطابة للاستنجاء، وهو تطييب الرجل نفسه بإزالة الأذى عنه.\n_________\n(١) ما روي من ضربتين في التيمم، فكلها مضطربة.\n(٢) قال البغوي في \" شرح السنة \": هذا حكاية فعلهم، لم ننقله عن رسول الله ﷺ، كما حكى عمار عن نفسه التمعك في حال الجنابة، فلما سأل النبي ﷺ وأمره بالوجه والكفين، انتهى إليه وأعرض عن فعله.\n(٣) رواه أبو داود رقم (٣١٨) و(٣١٩) و(٣٢٠) في الطهارة، باب التيمم، والنسائي ١ / ١٦٦ - ١٦٨ في الطهارة، باب التيمم، وباب التيمم في السفر، وباب الاختلاف في كيفية التيمم، والصحيح في التيمم الاقتصار على الوجه واليدين، وأما رواية المسح إلى المرفقين ونصف الذراع ففيهما مقال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٦٤) (٣٩٦) قال: حدثنا أبو معاوية. وفي (٤/٢٦٥) قال: حدثنا عفان، قال: حدثنا عبد الواحد، وفيه (٤/٢٦٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفيه (٤/٢٦٥) قال: حدثنا يعلى بن عبيد. والبخاري (١/٩٥) قال: حدثنا بشر بن خالد، قال: حدثنا محمد، هو غندر، عن شعبة. وفي (١/٩٥) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. وفي (١/٩٦) قال: حدثنا محمد بن سلام، قال: أخبرنا أبو معاوية. ومسلم (١/١٩٢) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وابن نمير» . ميعا عن أبي معاوية (ح) وحدثنا أبو كامل الجحدري، قال: حدثنا عبد الواحد. وأبو داود (٣٢١) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا أبو معاوية الضرير. والنسائي (١/١٧٠) وفي الكبرى (٣٠٠) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو معاوية. وابن خزيمة (٢٧٠) قال: حدثنا يوسف بن موسى، قال: حدثنا أبو معاوية.\nخمستهم - أبو معاوية، وعبد الواحد بن زياد، وشعبة، ويعلى، وحفص بن غياث - عن الأعمش، عن شقيق أبي وائل، فذكره.\nوعن ناجية بن خفاف، عن عمار بن ياسر، قال: «أجنبت وأنا في الإبل، فلم أجد ماء، فتمعكت في التراب تمعك الدابة. فأتيت رسول الله -ﷺ- فأخبرته بذلك. فقال: إنما كان يجزيك من ذلك التيمم» .\nأخرجه الحميدي (١٤٤) قال: حدثنا سفيان. وأحمد (٤/٢٦٣) قال: حدثنا أبو بكر بن عياش. والنسائي (١/١٦٦) وفي الكبرى (٣٠١) قال: أخبرنا محمد بن عبيد بن محمد، قال: حدثنا أبو الأحوص.\nثلاثتهم - سفيان، وأبو بكر، وأبو الأحوص - عن أبي إسحاق، عن ناجية بن خفاف، أبي خفاف العنزي، فذكره.\nوعن عبد الله بن عتبة، عن عمار بن ياسر. قال: «تيممنا مع رسول الله -ﷺ- إلى المناكب» .\nأخرجه الحميدي (١٤٣) قال: حدثنا سفيان. وابن ماجة (٥٦٦) قال: حدثنا محمد بن أبي عمر العدني، قال: حدثنا سفيان بن عيينة، عن عمرو. والنسائي (١/١٦٨) . وفي الكبرى (٢٩٣) قال: أخبرنا العباس ابن عبد العظيم العنبري، قال: حدثنا عبد الله بن محمد بن أسماء، قال: حدثنا جويرية، عن مالك.\nثلاثتهم - سفيان، وعمرو بن دينار، ومالك - عن الزهري، عن عبيد الله بن عبد الله بن عتبة، عن أبيه، فذكره.\n(*) أخرجه أحمد (٤/٣٢٠) قال: حدثنا حجاج، قال: حدثنا ابن أبي ذئب. وفي (٤/٣٢٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٤/٣٢١) قال: حدثنا عثمان بن عمر، قال: حدثنا يونس. وأبو داود (٣١٨) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الله بن وهب، قال: أخبرني يونس. وفي (٣١٩) قال: حدثنا سليمان بن داود المهري وعبد الملك بن شعيب، عن ابن وهب، قال: أخبرني يونس. وابن ماجة (٥٦٥) قال: حدثنا محمد بن رمح، قال: حدثنا الليث بن سعد. وفي (٥٧١) قال: حدثنا أبو الطاهر أحمد بن عمرو بن السرح المصري، قال: حدثنا عبد الله بن وهب، قال: أنبأنا يونس بن يزيد.\nأربعتهم - ابن أبي ذئب، ومعمر، ويونس، والليث - عن الزهري، عن عبيد الله بن عبد الله بن عتبة، عن عمار، فذكره. ولم يقل فيه: عبيد الله، عن أبيه.\n(*) أخرجه أحمد (٤/٢٦٣) . وأبو داود (٣٢٠) قال: حدثنا محمد بن أحمد بن أبي خلف ومحمد بن يحيى النيسابوري في آخرين. والنسائي (١/١٦٧) وفي الكبرى (٢٩٢) قال: أخبرني محمد بن يحيى بن عبد الله.\nجميعهم - أحمد بن حنبل، ومحمد بن أحمد، ومحمد بن يحيى، والآخرون - قالوا: حدثنا يعقوب، قال: حدثنا أبي، عن صالح، عن ابن شهاب، قال: حدثني عبيد الله بن عبد الله بن عتبة، عن ابن عباس، عن عمار، فذكره.\nوأكثر الروايات ذكرت في الحديث قصة.\n«عرس رسول الله -ﷺ- بأولات الجيش ومعه عائشة زوجته فانقطع عقدها من جزع ظفار، فحبس الناس ابتغاء عقدها ذلك حتى أضاء الفجر وليس مع الناس ماء، فتغيظ عليها أبو بكر فقال: حبست الناس وليس معهم ماء فأنزل الله ﷿ رخصة التيمم بالصعيد. قال: فقام المسلمون مع رسول الله -ﷺ- فضربوا بأيديهم الأرض ثم رفعوا أيديهم ولم ينفضوا من التراب شيئا فمسحوا بها وجوههم وأيديهم إلى المناكب ومن بطون أيديهم إلى الأباط» .","vol":"7","page":250},{"text":"٥٢٨٩ - (خ م د س) شقيق بن سلمة الأسدي قال: «كنتُ جالسًا مع عبد الله ابنِ مسعود وأبي موسى، فقال أبو موسى: أرأيتَ يا أبا عبد الرحمن: لو أن رجلًا أجْنَبَ، فلم يَجِدِ الماءَ شهرًا: كيفَ يصنعُ بالصلاة؟ فقال عبد الله: لا يتيمم، وإن لم يجد الماء شهرًا، فقال أبو موسى: فكيف ⦗٢٥٣⦘ بهذه الآية في سورة المائدة ﴿فلم تجدوا ماءً فتيمَّمُوا صعيدًا طيِّبًا﴾ [المائدة: ٦]؟ فقال عبد الله: لو رُخِّص لهم في هذه الآية لأوشَكَ إذا بردَ عليهم الماءُ أن يتيمَّمُوا بالصعيد، قلتُ: وإنما كَرِهْتم هذا لِذَا؟ قال: نعم، فقال أبو موسى لعبد الله: ألم تسمع قولَ عمار لعمر: بعثني رسول الله - ﷺ- في حاجة فأجْنَبْتُ، فلم أجِد الماءَ، فَتَمرَّغت في الصعيد كما تَمَرَّغُ الدَّابةُ، ثم أتيتُ النبيَّ - ﷺ-، فذكرتُ ذلك له، فقال: إنما يكفيك أن تصنع هكذا - وضربَ بكفَّيه ضربة على الأرض - ثم نفضها، ثم مسح بها ظهر كفه بشماله- أو ظهرَ شِماله بكفِّه - ثم مسح بها وجهه؟» .\nوعند مسلم: إنما كان يكفيك أن تقولَ بيديك هكذا، ثم ضرب بيديه إلى الأرض ضربة واحدة، ثم مسح الشِّمالَ على اليمين، وظاهرَ كَفَّيْه ووجهه، فقال عبد الله: أوَ لم تَرَ عمر لم يقنعْ بقول عمار.\nوفي رواية: «قال أبو موسى: فَدَعْنَا من قول عمار، فكيف تصنع بهذه الآية؟ فما دَرَى عبد الله ما يقول؟» .\nوفي أخرى: أن رسول الله - ﷺ- قال: «إنما كان يكفيك أن تقولَ هكذا، وضرب بيديه الأرض، فنفض يديه، فمسح وَجْهَه وكفيه» .\nأخرجه البخاري ومسلم، إلا أن مسلمًا لم يقل: «فقال: إنما كرهتم هذا لذا؟ قال: نعم» . ⦗٢٥٤⦘\nوأخرجه أبو داود، وفيه - بعد قوله: «أن يتيمَّموا بالصعيد» - «فقال له أبو موسى: وإنما كرهتم هذا لذا؟ قال: نعم، فقال له أبو موسى: ألم تسمعْ قولَ عمَّار.. وذكره» وفيه «إنما كان يكفيك أن تصنعَ هكذا، فضرب بيده على الأرض فنفضها، ثم ضرب بشماله على يمينه، وبيمينه على شماله على الكفَّين، ثم مسح وجهه ... وذكر الحديث» .\nوفي رواية النسائي قال شقيق: «كنتُ جالسًا مع عبد اللهِ وأبي موسى، فقال أبو موسى: أو لم تسمعْ قولَ عَمَّار لعمرَ: بعثني رسول الله - ﷺ- في حاجة، فأجْنبْتُ، فلم أجِدِ الماءَ، فتمَرَّغتُ بالصعيد، ثم أتيتُ رسول الله - ﷺ-، فذكرتُ ذلك له، فقال: إنما [كان] يكفيك أن تقول هكذا، وضرب بيديه على الأرض ضربة، فمسح كفَّيْه، ثم نَفَضَهما، ثم ضرب بشماله على يمينه، وبيمينه على شماله، على كفيه ووجهه؟ فقال عبد الله: أوَ لَمْ تَرَ عمرَ لم يقْنع بقول عمار؟» (١) .\n_________\n(١) رواه البخاري ١ / ٣٨٥ في التيمم، باب إذا خاف الجنب على نفسه المرض أو الموت أو خاف العطش تيمم، وباب المتيمم هل ينفخ فيهما، وباب التيمم للوجه والكفين، وباب التيمم ضربة، ومسلم رقم (٣٦٨) في الحيض، باب التيمم، وأبو داود رقم (٣٢١) في الطهارة، باب التيمم، والنسائي ١ / ١٧٠ في الطهارة، باب تيمم الجنب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n راجع تخريج الحديث المتقدم، الرواية الأولى.","vol":"7","page":252},{"text":"٥٢٩٠ - (خ م د س) عبد الرحمن بن أبزى «أن رجلًا أتى عمرَ فقال: إني أجْنَبتُ، ولم أجد ماء؟ فقال: لا تُصَلِّ، فقال عمَّار: أما تذكر يا أمير المؤمنين، إذ أنا وأنت في سَرِيَّة، فأصابتنا جنابة، فلم نجد الماءَ، فأما أنت؛ فلم تُصَلِّ، وأما أنا: فَتَمعَّكْتُ في التراب وصليتُ، فقال رسول الله ⦗٢٥٥⦘ ﷺ-: إنما يكفيك: أن تضرب بيديك الأرض، ثم تَنْفُخَ، ثم تمسح بهما وجهك وكفيك؟ فقال عمر: اتق الله يا عمار، فقال: إن شئت لم أحدث به، فقال عمر: نُولِّيك ما تَوَلَّيْتَ» أخرجه البخاري ومسلم.\nوفي رواية أبي داود قال: «كنتُ عند عُمرَ، فجاءَهُ رَجُل، فقال: إنا نكونُ بالمكان الشهرَ والشهرين؟ فقال عمر: أما أنا فلم أكن أصلي حتى أجد الماء، قال: فقال عَمَّار: يا أميرَ المؤمنين، أما تَذْكُرُ إذْ كنتُ أنا وأنتَ في الإبل، فأصابتنا جنابة، فأما أنا فتمعَّكتُ، فأتيتُ النبيَّ - ﷺ-، فذكرتُ ذلك له، فقال: إنما [كان] يكفيك أن تقولَ هكذا، وضرب بيديه إلى الأرض، ثم نفخهما، ثم مسح بهما وجهه ويديه إلى نصف الذراع؟ فقال عمرُ: يا عَمَّار، اتَّقِ اللهَ، فقال: يا أميرَ المؤمنين، إن شئتَ واللهِ لم أذْكُرْه أبدًا، فقال عمرُ: كلا والله، لَنوَلِّيَنَّكَ من ذلك ما تولَّيت» .\nوله في أخرى في هذا الحديث: «فقال: يا عمارُ، إنما كان يكفيك هكذا، ثم ضرب بيديه إلى الأرض، ثم ضرب إحداهما على الأخرى، ثم مسح وجهه والذِّراعين إلى نصف الساعد (١) - ولم يبلغ المرفقين - ضربة واحدة» .\nوفي أخرى بهذه القصة «فقال: إنما كان يكفيك، وضرب النبيُّ - ﷺ- يده إلى الأرض، ثم نفخ فيها، ومسح بها وجهه وكفَّيه» شك سلمةُ وقال: لا أدري فيه: «إلى المرفقين» . يعني: أو «إلى الكفَّين؟» . ⦗٢٥٦⦘\nوفي أخرى بهذا الحديث قال: «ثم نفخ فيها، ومسح بها وجهه وكفيه إلى المرفقين، أو إلى الذراعين» قال شعبة: كان سلمةُ يقول: «الكفَّين والوجه والذِّرَاعين» فقال له منضور ذاتَ يوم: انْظُر ما تقول؛ فإنه لا يذكر الذِّراعين غَيْرُك.\n[وفي أخرى قال: «فقال - يعني: النبيَّ - ﷺ-: إنما كان يكفيك أن تضربَ بيديك إلى الأرض، فتمسحَ بهما وجهك وكفَّيك.. وساق الحديث»] .\nوفي أخرى قال: «سمعتُ عمارًا يخطُبُ بمثله، إلا أنه لم ينفُخْ» .\nوأخرج النسائي الرواية الأولى، وفيها «فقال: إنما كان يكفيك، وضرب النبيُّ - ﷺ- بيديه الأرض، ثم نفخ فيهما، ثم مسح بهما وجهه وكفيه - وسلمةُ شك، لا يدري فيه: إلى المرفقين، أو الكفَّين - فقال: نُوَلِّيكَ ما تَوَلَّيْتَ» .\nوأخرج رواية أبي داود الأولى، وفيها: «فقال عمار: أتذكرُ يا أمير المؤمنين، حيثُ كنتَ بمكان كذا وكذا، ونحن نَرْعى الإبل فتعلم أنا أجنبْنا؟ قال: نعم، قال: فأما أنا فتمرَّغتُ في التراب، فأتينا النبيَّ - ﷺ-، فضحك، فقال: إن كان الصعيد لكافيك، وضرب بكفيه إلى الأرض، ثم نفخ فيهما، ثم مسح وجههُ وبعض ذراعيه؟ فقال: اتَّقِ الله يا عمار، فقال: يا أمير المؤمنين، إن شئتَ لم أذكره، قال: لا، ولكن نُوَلِّيك من ذلك ما تَوَلَّيتَ» . ⦗٢٥٧⦘\nوله في أخرى «أن رجلًا سأل عمرَ بن الخطاب - ﵁ - عن التيمم، فلم يَدْرِ ما يقول، فقال عمار: أتذكر حيث كنا في سريَّة فأجْنَبتُ فَتمعَّكتُ في التراب، فأتيتُ النبيَّ - ﷺ-، فقال: إنما كان يكفيك هذا؟ - وضرب شعبة بيديه على ركبتيه، ونفخ في يديه، ومسح بهما وجهه وكفَّيه مرة واحدة -» .\nوفي أخرى مثل الأولى وقال: «ثم نفخ [فيهما]، فمسح بهما وجهه وكفيه - شك سلمة وقال: لا أدري، فيه: إلى المرفقين، أو إلى الكفين - قال عمر: نُوَلِّيك من ذلك ما تَوَلَّيتَ» قال شعبةُ: كان [يقول]: الكفين والوجه والذراعين، فقال له منصور: ما تقولُ؟ فإنه لا يذكر: «الذراعين» أحد غيرك، فشك سلمة فقال: لا أدري ذكر الذِّراعين، أم لا.\nوفي أخرى «قال عمار: أجْنَبْتُ وأنا في الإبل، فلم أجِدْ ماء، فَتمعَّكت في التراب تمعُّكَ الدابةِ، فأتيتُ رسول الله - ﷺ- فأخبرته بذلك، فقال: إنما كان يجزيك من ذلك التيمُّمُ» .\nوفي رواية أخرى لأبي داود: «أنهم تَمسَّحُوا وهم مع رسول الله - ﷺ- بالصعيد لصلاة الفجر، فضربوا بأكفِّهم الصعيد، ثم مسحوا وجوههم مسحة واحدة، ثم عادوا فضربوا بأكفِّهم الصعيد مرة أخرى، فمسحوا بأيديهم كلِّها إلى المناكب والآباط من بُطُون أيديهم» .\nوفي أخرى نحو هذا، قال: «فقام المسلمون فضربوا بأكفهم التراب ولم يَقْبِضُوا من التراب شيئًا.. فذكر نحوه، ولم يذكر المناكب والآباط قال ابن الليث: إلى ما فوق المرفقين» . ⦗٢٥٨⦘\nوفي أخرى قال: «سألتُ النبيَّ - ﷺ- عن التيمم، فأمرني: ضربة واحدة للوجه والكفين» .\nوفي أخرى: سئل قتادةُ عن التيمم، فقال: عن عمار: إن رسول الله - ﷺ- قال: «إلى المرفقين» .\nوفي رواية النسائي قال: «تَيمَّمْنا مع رسول الله - ﷺ- فمسحنا بوجوهنا وأيدينا إلى المناكب» .\nوأخرج الترمذي من هذا الحديث بطوله: «أنَّ رسول الله - ﷺ- أمره بالتيمم للوجه والكفَّين» (٢) .\nقال الترمذي: وقد روي عنه أنه قال: «تيمَّمْنا مع النبي - ﷺ- إلى المناكب والآباط» ولِقلَّةِ ما أخرج لم نُثْبِتْ له علامة (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَرِية) السَّرِيَّة: قطعة من الجيش تبلغ أربعمائة ينفذون في مقصد.\n(فَتَمعَّكْتُ) التَّمعُّك: التَّمرُّغ في التراب. ⦗٢٥٩⦘\n(نُولِّيك ما تولَّيت) أي: نَكِلُك إلى ما قلت، ونَرُدُّ إليك ما وَلَّيْتَه نفسك، ورضيت لها به.\n_________\n(١) رواية المسح إلى نصف الذراع فيها مقال، كما ذكر الحافظ في \" الفتح \".\n(٢) رواه البخاري ١ / ٣٧٥ في الوضوء، باب المتيمم هل ينفخ فيهما، وباب التيمم للوجه والكفين، وباب إذا خاف الجنب على نفسه المرض أو الموت أو خاف العطش تيمم، وباب التيمم ضربة، ومسلم رقم (٣٦٨) في الحيض، باب التيمم، وأبو داود رقم (٣١٨) و(٣١٩) و(٣٢٢) و(٣٢٣) و(٣٢٤) و(٣٢٥) و(٣٢٦) و(٣٢٧) و(٣٢٨) في الطهارة، باب التيمم، والنسائي ١ / ١٦٥ - ١٧٠ في الطهارة، باب التيمم في الحضر، وباب نوع آخر من التيمم والنفخ في اليدين، وباب نوع آخر من التيمم.\n(٣) انظر الكلام على المسح على المناكب والآباط في الحديث رقم (٥٢٨٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع تخريج الحديث المتقدم.","vol":"7","page":254},{"text":"٥٢٩١ - (خ م س) عمران بن حصين - ﵁ -: «أنَّ رسول الله - ﷺ- رأى رجلًا معتزِلًا لم يُصَلِّ في القوم، فقال: يا فلان، ما منعكَ أن تُصلِّيَ مع القوم؟ فقال: يا رسول الله أصابتني جنابة، ولا ماءَ، فقال: عليك بالصعيد، فإنَّه يكفيك» .\nأخرجه البخاري والنسائي، وقد أخرجه البخاري ومسلم في جملة حديث طويل، وهو مذكور في المعجزات من «كتاب النبوة» من حرف النون (١) .\n_________\n(١) رواه البخاري ١ / ٣٧٩ - ٤٨٤ في التيمم، باب الصعيد الطيب وضوء المسلم، وباب التيمم ضربة، وفي الأنبياء، باب علامات النبوة في الإسلام، والنسائي ١ / ١٧١ في الطهارة، باب التيمم بالصعيد، ومسلم رقم (٦٨٢) في المساجد، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٣٤) قال: حدثنا يحيى، عن عوف. والدارمي (٧٤٩) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو أسامة، قال: حدثنا عوف. والبخاري (١/٩٣) قال: حدثنا مسدد، قال: حدثني يحيى بن سعيد، قال: حدثنا عوف. وفي (١/٩٦) قال: حدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا عوف. وفي (٤/٢٣٢) قال: حدثنا أبو الوليد، قال: حدثنا سلم بن زرير. ومسلم (٢/١٤٠) قال: حدثني أحمد بن سعيد بن صخر الدارمي، قال: حدثنا عبيد الله بن عبد المجيد، قال: حدثنا سلم بن زرير العطاردي. وفي (٢/١١٤) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا النضر بن شميل، قال: حدثنا عوف بن أبي جميلة الأعرابي. والنسائي (١/١٧١) وفي الكبرى (٣٠٢) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله، عن عوف، وابن خزيمة (١١٣و ٢٧١ و٩٨٧ و٩٩٧) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد وابن أبي عدي ومحمد بن جعفر وسهل ابن يوسف وعبد الوهاب بن عبد المجيد الثقفي. قالوا: حدثنا عوف.\nكلاهما - عوف،وسلم - عن أبي رجاء العطاردي، فذكره.","vol":"7","page":259},{"text":"٥٢٩٢ - (د ت س) أبو ذر الغفاري - ﵁ - قال: «اجتمعتْ غُنَيمة عند رسول الله - ﷺ-، فقال: يا أبا ذر، أُبْدُ فيها، فَبَدَوتُ إلى الرَّبَذَةِ، فكانت تُصِيبُني الجنابةُ، فأمكثُ الخمسَ والسِّتَّ، فأتيتُ رسول الله - ﷺ-، فقال أبو ذرّ: فسكتُّ، فقال: ثَكِلَتْكَ أمُّك أبا ذَرّ، لأمِّك الويل، فدعا لي بجارية سوداء، فجاءت بعُسّ فيه ماء، ⦗٢٦٠⦘ فسترتني بثوب، واسْتَتَرْتُ بالراحلة، واغتسلتُ، فكأني ألقيتُ عنِّي جبلًا، فقال: الصعيدُ الطيّب وَضوء المسلم ولو إلى عشر سنين، فإذا وجدتَ الماءَ فأمِسَّه جلدَك، فإن ذلك خير» .\nوفي رواية «غُنيمة من الصدقة» .\nوفي أخرى قال رجل من بني عامر: «دخلتُ في الإسلام، فهمَّني دِيني، فأتيتُ أبا ذر، فقال أبو ذر: إني اجْتَوَيتُ المدينة، فأمَرَ لي رسول الله - ﷺ- بذَوْد وبغَنَم، فقال لي: اشرب من ألبانها - قال حماد: وأشك: في أبوالها - فقال أبو ذر: فكنتُ أعزُبُ عن الماء ومعي أهلي، فتُصيبُني الجنابةُ، فأُصلي بغير طهور، فأتيتُ رسول الله - ﷺ- بنصف النهار وهو في رَهْط من أصحابه، وهو في ظل المسجد، فقال: أبو ذر: فقلتُ: نعم، هلكتُ يا رسول الله، قال: وما أهلكك؟ قلتُ: إني كنتُ أعزُبُ عن الماء، ومعي أهلي، فتُصيبُني الجنابةُ، فأُصلي بغير طهور، فأمَرَ لي رسول الله - ﷺ- بماء، فجاءتُ به جارية سوداءُ بعسّ يتخضْخَضُ، ما هو بملآن، فَتَستَّرْتُ إلى بعير فاغتسلتُ، ثم جئتُ، فقال رسول الله - ﷺ-: يا أبا ذر، إن الصَّعيدَ الطَّيِّبَ طهور وإن لم تجد الماءَ إلى عشر سنين، فإذا وجدتَ الماءَ فأمِسَّه جلدَك» .\nأخرجه أبو داود، وقال: «أبْوَالُها» ليس بصحيح في هذا الحديث، قال: ⦗٢٦١⦘ وليس في أبوالها إلا حديث أنس، تفرَّدَ به أهلُ البصرة.\nوفي رواية الترمذي مختصرًا، أنَّ رسول الله - ﷺ- قال: «إن الصعيدَ الطيِّبَ طهور المسلم، وإن لم يجدِ الماءَ عشر سنين، فإذا وجدَ الماءَ فَلْيُمِسَّه بشرَته، فإن ذلك خير» .\nوفي رواية «إن الصعيد الطَّيِّبَ وضوءُ المسلم» .\nوأخرجه النسائي مثل الترمذي إلى قوله: «عشر سنين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ابْدُ) بَدوت: إذا خرجت إلى البادية، وهي الصحراء البعيدة من المدن والقرى، والمراد: كن في هذه الإبل بالبادية.\n(الثُّكْل): فَقْد الولد، فكأنه دعاء عليه بالموت.\n(بعُسٍّ) العُسُّ: قدح ضحم.\n(بالراحلة) الراحلة: البعير القوي على الأسفار والأحمال.\n(اجْتَويت) المنزل والبلد: إذا استوخمته فلم يُوَافق طبعك، فتغيرَّ له مزاجك، وهو افتعلت، من الجَوَى: المرض. ⦗٢٦٢⦘\n(بذود) الذود من الإبل: من الثلاثة إلى العشرة.\n(أعزُبُ) عَزب عن المكان يَعْزُبُ: إذا بعُد.\n_________\n(١) رواه أبو داود رقم (٣٣٢) و(٣٣٣) في الطهارة، باب الجنب يتيمم، والترمذي رقم (١٢٤) في الطهارة، باب ما جاء في التيمم للجنب إذا لم يجد الماء، والنسائي ١ / ١٧١ في الطهارة، باب الصلوات بتيمم واحد، وهو حديث حسن، قال الحافظ في \" التلخيص \" ١ / ١٥٤: وفي الباب عن أبي هريرة، رواه البزار، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٤٦) قال: حدثنا إسماعيل. (ح) وحدثنا محمد بن جعفر. قال: حدثنا سعيد. وفي (٥/١٥٥) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. وأبو داود (٣٣٣) قال: حدثنا موسى بن إسماعيل. قال: أخبرنا حماد.\nأربعتهم - إسماعيل بن علية، وسعيد بن أبي عروبة، وسفيان، وحماد - عن أيوب السختياني، عن أبي قلابة، عن رجل من بني قشير، فذكره.\n(*) في رواية سفيان: عن رجل، ولم ينسبه.","vol":"7","page":259},{"text":"٥٢٩٣ - (ت) عبد الله بن عباس - ﵄ -: «سئل عن التيمم، فقال: إنَّ الله قال في كتابه حين ذَكَر الوضوء: ﴿فَاغْسِلُوا وُجُوهَكُمْ وَأيْدِيَكُم إلى المرَافِقِ﴾ [المائدة: ٦]، وقال في التيمم: ﴿فَامْسَحُوا بِوُجُوهِكُمْ وَأيْديكُمْ﴾ [المائدة: ٦] وقال: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أيْدِيَهُما﴾ [المائدة: ٣٨] وكانت السُّنَّة في القطع: الكفَّين، إنما هو الوجه والكفَّين (١) . - يعني: التيمم-» أخرجه الترمذي (٢) .\n_________\n(١) وفي بعض نسخ الترمذي: والكفان، وهي أصوب، ورواية (الكفين) بالجر، على تقدير: إنما هو مسح الوجه والكفين.\n(٢) رقم (١٤٥) في الطهارة، باب ما جاء في التيمم، وفي سنده محمد بن خالد القرشي، وهو مجهول، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٤٥) قال: ثنا يحيى بن موسى، حدثنا سعيد بن سليمان حدثنا هشيم، عن محمد بن خالد القرشي عن داود بن حصين عن عكرمة، فذكره قال الترمذي: هذا حديث حسن غريب صحيح.\nوقال العلامة أحمد شاكر -﵀ ورفع درجته في المهديين -: هذا الحديث من النوادر التي تستفاد من كتاب الترمذي، فإني لم أجده مرويّا في شيء من كتب السنة التي بين يدي، ومنها مسند أحمد على سعته، ولم أجد أحدا من العلماء نقله أو تكلم عليه،وهو حديث مرفوع حكما.","vol":"7","page":262},{"text":"٥٢٩٤ - (س) طارق بن شهاب: «أن رجلًا أجْنَب فلم يُصلِّ فأتى النبيَّ - ﷺ- فذكر ذلك له، فقال: أصَبْتَ، فأجْنب آخرُ فتيمم وصلى، فأتاه، فقال نحو ما قال للآخر - يعني: أصبتَ-» أخرجه النسائي (١) .\n_________\n(١) ١ / ١٧٢ في الطهارة، باب فيمن لا يجد الماء ولا الصعيد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/١٧٢) قال: أخبرنا محمد بن عبد الأعلى، قال: ثنا خالد، قال: أنبأنا شعبة، أن مخارقا أخبرهم عن طارق به.\n* رواية رزين غريبة، وهي في السنن من حديث جابر يأتي بعد هذا.","vol":"7","page":262},{"text":"<span data-type=\"title\" id=toc-1106>الفرع الثاني: في تيمّم الجَرِيح</span>\n٥٢٩٥ - (د) عبد الله بن عباس (١) - ﵁ - قال: «أصاب ⦗٢٦٣⦘ رجلًا جَرْح في عهد رسول الله - ﷺ- ثم احْتَلَم، فأُمِر بالاغتسال، فاغتسل فمات، فبلغ ذلك رسول الله - ﷺ-، فقال: قتلوه، قتلهم الله، ألم يكن شفاءُ العِيِّ السؤالَ؟» أخرجه أبو داود (٢) .\nوفي رواية رزين «ثم احتلم، فسأل من لا علم له بالسُّنَّة: هل له رُخصة في التيمم؟ فقالوا له: لا، فاغتسل فمات، فبلغ ذلك رسول الله - ﷺ-، فقال: قتلوه قتلهم الله، ألم يكن شفاء العي السؤال؟ فإنما كان يكفيه أن يتيمم، وأن يَعْصِبَ على جرحه خرقة، ثم يمسح عليها، ويغسل سائر جسده» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قتلهم الله) يقال: قتله الله، وقاتله الله: إذا دعا عليه بالقتل والهلاك.\n(العِيّ): قُصور الفهم، وشفاء هذا المرض: بالسؤال عما جهله ليعرف.\n_________\n(١) في المطبوع: عبد الله بن مسعود، وهو خطأ.\n(٢) رقم (٣٣٧) في الطهارة، باب في المجروح يتيمم، ورواه ابن ماجة رقم (٧٥٢) في الطهارة، باب في المجروح تصيبه الجنابة، وابن حبان في \" صحيحه \" رقم (٢٠١) موارد، والحاكم ١ / ١٦٥ وذكر له شاهدًا عن ابن عباس، و١ / ١٧٨، وهو حديث حسن بشواهده.\n(٣) هي عند أبي داود كما في الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٣٦) قال: حدثنا موسى بن عبد الرحمن الأنطاكي، قال: حدثنا محمد بن سلمة، عن الزبير بن خريق، عن عطاء، فذكره.\nقلت: الزبير بن خريق، لين الحديث.","vol":"7","page":262},{"text":"٥٢٩٦ - (د) جابر بن عبد الله - ﵄ - قال: «خرجنا في سفر، فأصاب رجلًا منا حَجَر فشجَّه في رأسه، فاحتلم، فسأل أصحابه: هل تجدون لي رخصة في التيمم؟ فقالوا: ما نجد لك رُخصة وأنت تقدر على الماء، فاغتسل فمات، فلما قَدِمْنا على رسول الله - ﷺ- وأُخْبِر بذلك، قال: قتلوه، قتلهم الله، ألا سألوا إذْ لم يعلموا، فإنما شفاء العيِّ السؤال، إنما كان يكفيه ⦗٢٦٤⦘ أن يتيمم ويَعْصِر - أو يَعصِبَ، شك موسى - على جَرحه خِرْقة، ثم يمسح عليها، ويغسل سائر جسده» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَشَجَّه) شَجَّ رأسه: إذا ضربه بشيء فكسره وفتحه.\n_________\n(١) رقم (٣٣٦) في الطهارة، باب في المجروح يتيمم، وهو حديث حسن بشواهده كما في الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/٢٠٣) قال: حدثنا حسن بن موسى، قال: حدثنا ابن لهيعة. وأبو داود (٣٣٤) قال: حدثنا ابن المثنى، قال: أخبرنا وهب بن جرير، قال: أخبرنا أبي، قال: سمعت يحيى بن أيوب.\nكلاهما - عبد الله بن لهيعة، ويحيى - عن يزيد بن أبي حبيب، عن عمران بن أبي أنس، عن عبد الرحمن بن جبير، فذكره.\n(*) أخرجه أبو داود (٣٣٥) قال: حدثنا محمد بن سلمة، قال: أخبرنا ابن وهب، عن ابن لهيعة وعمرو ابن الحارث، عن يزيد بن أبي حبيب، عن عمران بن أبي أنس، عن عبد الرحمن بن جبير، عن أبي قيس مولى عمرو بن العاص، أن عمرو بن العاص كان على سرية، وذكر الحديث نحوه.\nزاد فيه: عن أبي قيس. ولم يذكر أبو داود متن الحديث، وبالرجوع إلى هذا الطريق طريق أبي قيس في سنن الدارقطني (١/١٧٩) والسنن الكبرى للبيهقي (١/٢٢٦) لم يذكر فيه أبو قيس عن عمرو بن العاص بل أرسله. وفات المزي الإشارة إلى ذلك في تحفة الأشراف (٨/١٠٧٥٠) فالحديث من طريق أبي قيس مرسل.\n(*) قال أبو داود: عبد الرحمن بن جبير مصري، مولى خارجة بن حذافة، وليس هو ابن جبير بن نفير.","vol":"7","page":263},{"text":"<span data-type=\"title\" id=toc-1107>الفرع الثالث: في التيمم من البرد</span>\n٥٢٩٧ - (د) عمرو بن العاص - ﵁ - قال: «احتلمت في ليلة باردة في غزوة ذات السَّلاسِل، فأشْفَقْتُ إن اغتسلتُ أن أهلِك، فتيممتُ ثم صلَّيتُ بأصحابي الصبح، فذكروا ذلك للنبي - ﷺ-، فقال: يا عمرو، صليتَ بأصحابك وأنت جُنُب؟ فأخبرته بالذي منعني من الاغتسال وقلت: إني سمعت الله ﷿ يقول: ﴿وَلاَ تَقْتُلوا أنْفُسَكُمْ إنَّ اللهَ كَانَ بِكُمْ رَحِيمًا﴾ [النساء: ٢٩] فضحك رسول الله - ﷺ-، ولم يقل شيئًا» .\nوفي رواية «أن عمرو بن العاص كان على سرية ... وذكر الحديث نحوه» قال: «فغسل مَغَابِنَه وتوضأ وضوءه للصلاة، ثم صلَّى بهم ... فذكر نحوه، ولم يذكر التيمم» . ⦗٢٦٥⦘\nقال أبو داود: روى هذه القصة عن الأوزاعي عن حسَّان بن عطية قال فيه: «فتيمم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَغَابِنَه) المغابن: مكاسِر الجلد والأماكن التي يجتمع فيها الوسخ والعرق.\n_________\n(١) رقم (٣٣٤) و(٣٣٥) في الطهارة، باب إذا خاف الجنب أيتيمم، ورواه أيضًا ابن حبان والحاكم وغيرهما، وهو حديث حسن، له شاهد عند الطبراني من حديث ابن عباس وأبي أمامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٣٤) قال: حدثنا ابن المثنى، قال: أخبرنا وهب بن جرير، قال: أخبرنا أبي، قال: سمعت يحيي بن أيوب يحدث عن يزيد بن أبي حبيب عن عمران أبي أنس عن عبد الرحمن بن جبير المعدي فذكره.\nوالرواية الثانية:\nأخرجها (٣٣٥) قال حدثا محمد بن سلمة المروي قال: أخبرنا بن وهب، عن بن لهيعة، وعمرو بن الحارث، عن جبير، عن أبي قيس مولى عمر بن العاص، فذكره.","vol":"7","page":264},{"text":"<span data-type=\"title\" id=toc-1108>الفرع الرابع: في التيمم إذا وجد الماء</span>\n٥٢٩٨ - (د س) أبو سعيد الخدري - ﵁ - قال: «خرج رجلان [في سفر]، فحضرت الصلاة وليس معهما ماء، فتيمّما صعيدًا طيبًا فصلَّيَا، ثم وجدا الماء في الوقت، فأعاد أحدهما الصلاة والوضوء، ولم يُعدِ الآخر، ثم أتَيا رسول الله - ﷺ-، فذكرا ذلك له، فقال للذي لم يُعِدْ: أصَبتَ السُّنَّةَ، وأجزأتك صلاتك، وقال للذي توضأ وأعاد: لك الأجر مرتين» .\nأخرجه أبو داود، قال: وروي عن عطاء بن يسار عن النبيِّ - ﷺ- قال ... ذِكْرُ أبي سعيد في هذا الحديث: ليس بمحفوظ، وهو مرسل. ⦗٢٦٦⦘\nوفي أخرى عن عطاء بن يسار «أن رجلًا من أصحاب النبيِّ - ﷺ- ... بمعناه» .\nوفي رواية النسائي «أن رجلين تَيمَّمَا وصلَّيا، ثم وجدا ماء في الوقت فتوضأ أحدهما، وعاد لصلاته ما كان في الوقت، ولم يُعِد الآخر، فسألا النبيَّ - ﷺ-، فقال للذي لم يعد: أصبت السنَّة، وأجزأتك صلاتك، وقال للآخر: أمَّا أنت فَلكَ مثلُ سَهمِ جمع» .\nوله في رواية عن عطاء بن يسار «أن رجلين.. وساق الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَهْم جمع) أراد: أنه سهم من الخير جُمع له فيه حظان، كذا قال الخطابي، قال: وقال الأصمعي: أراد به: سهم الجيش، قال: والجمع هاهنا أراد به الجيش، واستدل بقوله تعالى: ﴿سَيُهْزَمُ الجَمْعُ﴾ [القمر: ٤٥]، وقوله تعالى: ﴿فَلَمَّا تَرَاءَى الجَمْعانِ﴾ [الشعراء: ٦١] .\n_________\n(١) رواه أبو داود رقم (٣٣٨) و(٣٣٩) في الطهارة، باب في المجروح يتيمم، والنسائي ١ / ٢١٣ في الغسل، باب التيمم لمن لم يجد الماء بعد الصلاة، وهو حديث حسن، ورواه ابن السكن بإسناد صحيح موصول، كما ذكره الحافظ في \" التلخيص \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٧٥٠) . وأبو داود (٣٣٨) قالا: حدثنا محمد بن إسحاق المسيبي والنسائي (١/٢١٣) قال: أخبرنا مسلم بن عمرو بن مسلم.\nكلاهما - محمد بن إسحاق المسيبي، ومسلم بن عمرو- عن عبد الله بن نافع، عن الليث بن سعد، عن بكر بن سوادة، عن عطاء بن يسار، فذكره.\n(*) قال أبو داود: وغير ابن نافع يرويه، عن الليث، عن عميرة بن أبي ناجية، عن بكر بن سوادة، عن عطاء بن يسار، عن النبي -ﷺ- قال أبو داود: وذكر أبي سعيد في هذا الحديث ليس بمحفوظ، وهو مرسل.\n(*) أخرجه أبو داود (٣٣٩) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا ابن لهيعة، عن بكر بن سوادة، عن أبي عبد الله مولى إسماعيل بن عمير، عن عطاء بن يسار، أن رجلين من أصحاب رسول الله، -ﷺ- بمعناه. مرسلا.\nوكذا أخرجه النسائي (١/٢١٣) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله، عن ليث بن سعد، قال: حدثنا عميرة وغيره، عن بكر بن سوادة، عن عطاء بن يسار أن رجلين وساق الحديث.","vol":"7","page":265},{"text":"٥٢٩٩ - (خ ط) عبد الله بن عمر - ﵄ -: «أقْبَل من أرضه بالجرف، فحضرت العصر بِمرْبَدِ النَّعَم، فتيمم وصلى، ثم دخل المدينة ⦗٢٦٧⦘ والشمسُ مرتفعة، فلم يُعِدْ» (١) .\nوفي رواية نافع «أنه أقبل هو وابن عمر من الجُرف، حتى إذا كان بالمربد: نزل عبد الله فتيمم صعيدًا طيبًا، فمسح بوجهه ويديه إلى المرفقين ثم صلى» .\nوفي أخرى «أن عبد الله بن عمر كان يتيمم إلى المرفقين» (٢) .\nأخرج الأولى رزين، ولم أجدها، والباقي أخرجه الموطأ، وأخرج الأولى البخاري في ترجمة باب.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِمرْبَد النَّعم) المِرْبَد: موقف الإبل، من رَبَد في المكان: إذا أقام فيه، والنَّعَم: الإبل.\n_________\n(١) ذكره البخاري تعليقًا في ترجمة باب ١ / ٣٧٤ في التيمم، باب التيمم في الحضر إذا لم يجد الماء ولم يذكر: فتيمم، قال الحافظ في \" الفتح \": قال الشافعي: أنا ابن عيينة، عن ابن عجلان عن نافع، عن ابن عمر أنه أقبل من الجرف حتى إذا كان بالمربد تيمم فمسح وجهه ويديه وصلى العصر، وذكر بقية الخبر كما علقه المصنف، ولم يظهر لي سبب حذفه منه ذكر التيمم مع أنه مقصود الباب.\n(٢) رواه مالك في الموطأ ١ / ٥٦ في الطهارة، باب العمل في التيمم بإسناد صحيح، وقد تقدم في الصحيحين وغيرهما أن التيمم مسح الوجه والكفين، وهو الصواب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١١٩ و١٢٠) في الموضعين عن نافع فذكره. وعلقه البخاري (١/٣٧٤) في باب التيمم في الحضر إذا لم يجد الماء.","vol":"7","page":266},{"text":"<span data-type=\"title\" id=toc-1109>الباب السادس: في الغسل</span>، وفيه ستة فصول\n<span data-type=\"title\" id=toc-1110>الفصل الأول: في غسل الجنابة</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-1111>الفرع الأول: في وجوبه وموجبه</span>، وفيه ثلاثة أنواع\n<span data-type=\"title\" id=toc-1112>[النوع] الأول: التِقَاء الخِتْانين</span>\n٥٣٠٠ - (م ط ت) أبو موسى الأشعري - ﵁-: «أنهم كانوا جُلُوسًا، فذكروا ما يُوجب الغسل، فاختلف في ذلك رهط من المهاجرين والأنصار، فقال الأنصاريون: لا يجب الغسل إلا من الدَّفقِ، أو من الماء، وقال المهاجرون: بل إذا خالط فقد وجب الغسل، قال أبو موسى: فأنا أشْفِيكم من ذلك، قال: فقمت فاستأذنت على عائشة، فأُذِن لي، فقلت لها: يا أُمَّاهُ - أو يا أمَّ المؤمنين - إني أريد أن أسألكِ عن شيء، وإني أسْتَحييكِ؟ ⦗٢٦٩⦘ فقالت: لا تستحيي أن تسألَني عما كنت سائلًا عنه أمَّك التي ولدتك، [فإنما أنا أُمُّك]، قلتُ: فما يُوجب الغسل؟ قالت: على الخبير سقطتَ، قال رسول الله - ﷺ-: إذا جلس بين شُعَبها الأربع، ومَسّ الخِتانُ الختانَ، فقد وجب الغسل» أخرجه مسلم.\nوفي رواية «الموطأ»: «أن أبا موسى أتى عائشةَ زوجَ النبيِّ - ﷺ-، فقال لها: لقد شَقَّ عليَّ اختلافُ أصحابِ النبيِّ - ﷺ- في أمر، إني لأعْظِمُ أن أسْتَقْبِلَكِ به، فقالت: ما هو؟ ما كنت سائلًا عنه أمَّكَ فاسألني عنه، فقال: الرجل يُصيب أهلَه، ثم يُكْسِلُ ولا يُنزِل؟ فقالت: إذا جاوز الخِتانُ الختانَ، فقد وجب الغسل، فقال أبو موسى الأشعري: لا أسأل عن هذا أحدًا بعدكِ أبدًا» .\nوفي رواية لمسلم: «أن رجلًا سأل رسول الله - ﷺ- عن الرجل يُجامع أهله ثم يُكْسِلُ، هل عليهما الغسل؟ - وعائشة جالسة - فقال النبيُّ - ﷺ-: إني لأفعل ذلك أنا وهذه، ثم نغتسل» .\nوفي أخرى «للموطأ» عن أبي سلمة بن عبد الرحمن بن عوف قال: «سألتُ عائشةَ زوجَ النبي - ﷺ-: ما يُوجب الغسل؟ فقالت: هل تدري ما مَثَلُك يا أبا سلمةَ؟ مثلُ الفَرُّوج يسمعُ الدِّيَكَةَ تَصْرُخُ، فيصرُخُ معها، إذا جاوز الخِتانُ الختانَ، فقد وجب الغسل» .\nوفي رواية الترمذي مختصرًا: أنَّ عائشةَ قالتْ: «إذا جاوزَ الختانُ ⦗٢٧٠⦘ الخِتانَ، وجبَ الغُسْلُ، فعلتُه أنا ورسول الله - ﷺ- فاغتسلنا» .\nوفي رواية له قالت: قال رسول الله - ﷺ-: «إذا جاوزَ الختانُ الخِتانَ، وجب الغسل» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدِّفق): كناية عن إنزال المني متدِّفقًا، لأنه كذلك ينزل.\n(خالط) المخالطة: كناية عن تغييب الحشفة في الفرج والمباشرة من غير إنزال.\n(شُعَبِها) قيل: إن الشُّعَب الأربع: رجلاها، وشَفْراها، وقيل: ساقاها ويداها.\n_________\n(١) رواه مسلم رقم (٣٤٩) في الحيض، باب نسخ الماء من الماء ووجوب الغسل بالتقاء الختانين، والموطأ ١ / ٤٦ في الطهارة، باب واجب الغسل إذا التقى الختانان، والترمذي رقم (١٠٨) و(١٠٩) في الطهارة، باب ما جاء إذا التقى الختانان وجب الغسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أم كلثوم، عن عائشة زوج النبي -ﷺ- قالت: «إن رجلا سأل رسول الله -ﷺ- عن الرجل يجامع أهله ثم يكسل عليهما الغسل؟ وعائشة جالسة. فقال رسول الله -ﷺ-: إني لأفعل ذلك أنا وهذه ثم نغتسل» .\nأخرجه أحمد (٦/٦٨ و١١٠) قال: حدثنا أسود. قال: حدثنا حسن، عن أشعث. وفي (٦/٧٤) قال: حدثنا موسى. قال: حدثنا ابن لهيعة. وفي (٦/٧٤) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. ومسلم (١/١٨٧) قال: حدثنا هارون بن معروف وهارون بن سعيد الأيلي. قالا: حدثنا ابن وهب. قال: أخبرني عياض بن عبد الله. والنسائي في الكبرى تحفة الأشراف (١٧٩٨٣) عن أبي الطاهر بن السرح، عن ابن وهب، عن عياض بن عبد الله القرشي وذكر آخر.\nثلاثتهم - أشعث، وابن لهيعة، وعياض بن عبد الله القرشي - عن أبي الزبير، عن جابر بن عبد الله، عن أم كلثوم، فذكرته.\nوعن عبد الله بن رباح، أنه دخل على عائشة فقال: إني أريد أن أسألك عن شيء، وإني أستحييك. فقالت: سل ما بدا لك فإنما أنا أمك. فقلت: يا أم المؤمنين، ما يوجب الغسل؟ فقالت: إذا اختلف الختانان وجبت الجنابة. فكان قتادة يتبع هذا الحديث أن عائشة قالت: «قد فعلت أنا ورسول الله، -ﷺ- فاغتسلنا» . فلا أدري أشيء في هذا الحديث أم كان قتادة يقوله.\nأخرجه أحمد (٦/٢٦٥) قال: حدثنا عبد الوهاب، عن سعيد، عن قتادة، عن عبد الله بن رباح، فذكره.\nوعن القاسم بن محمد، عن عائشة. قالت: «إذا جاوز الختان الختان فقد وجب الغسل، فعلته أنا ورسول الله -ﷺ-، فاغتسلنا» .\nأخرجه أحمد (٦/١٦١) . وابن ماجة (٦٠٨) قال: حدثنا علي بن محمد الطنافسي وعبد الرحمن بن إبراهيم الدمشقي، والترمذي (١٠٨) قال: حدثنا أبو موسى محمد بن المثنى. والنسائي في الكبرى (١٩٢) قال: أخبرنا عبيد الله بن سعيد.\nخمستهم - أحمد بن حنبل، وعلي بن محمد، وعبد الرحمن بن إبراهيم، وأبو موسى، وعبيد الله بن سعيد - عن الوليد بن مسلم، عن الأوزاعي، عن عبد الرحمن بن القاسم بن محمد، عن أبيه، فذكره.\n(*) الروايات متقاربة المعنى، وأثبتنا لفظ رواية الترمذي.\nوعن أبي موسى. قال: اختلف في ذلك رهط من المهاجرين والأنصار.\nأخرجه مسلم (١/١٨٦) قال: حدثنا محمد بن المثنى. قال: حدثنا محمد بن عبد الله الأنصاري. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الأعلى. وابن خزيمة (٢٢٧) قال: حدثنا أبو موسى محمد بن المثنى. قال: حدثنا محمد بن عبد الله الأنصاري.\nكلاهما - محمد بن عبد الله، وعبد الأعلى - عن هشام بن حسان، عن حميد بن هلال، عن أبي بردة، عن أبي موسى الأشعري، فذكره.\n(*) في رواية عبد الأعلى: «عن حميد بن هلال. قال: ولا أعلمه إلا عن أبي بردة» .\nوعن سعيد بن المسيب، عن عائشة. قالت: قال رسول الله -ﷺ-: «إذا قعد بين الشعب الأربع، ثم ألزق الختان بالختان، فقد وجب الغسل» .\nأخرجه أحمد (٦/٤٧) قال: أخبرنا إسماعيل. وفي (٦/٩٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١١٢) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. وفي (٦/١٣٥) قال: حدثنا وكيع. قال: حدثنا سفيان. والترمذي (١٠٩) قال: حدثنا هناد. قال: حدثنا وكيع، عن سفيان.\nثلاثتهم - إسماعيل، وشعبة، وسفيان الثوري - عن علي بن زيد بن جدعان، عن سعيد بن المسيب، فذكره.\nوعن عبد العزيز بن النعمان، عن عائشة، عن النبي -ﷺ-. قال: «إذا التقى الختانان وجب الغسل» .\nأخرجه أحمد (٦/١٢٣) قال: حدثنا عفان. وفي (٦/٢٢٧) قال: حدثنا أبو كامل. وفي (٦/٢٣٩) قال: حدثنا يزيد.\nثلاثتهم - عفان، وأبو كامل، ويزيد - عن حماد بن سلمة، عن ثابت البناني، عن عبد الله بن رباح، عن عبد العزيز بن النعمان، فذكره.\n* لفظ رواية عفان وأبي كامل: «كان النبي -ﷺ- إذا التقى الختانان اغتسل» .","vol":"7","page":268},{"text":"٥٣٠١ - (ط) محمود بن لبيد الأنصاري: «سأل زيدَ بنَ ثابت عن الرَّجُلِ يُصيبُ أهلَه، ثم يُكسِلُ ولا يُنْزِلُ، فقال زيد: يغتسل، فقال له محمود: إن أُبيَّ بنَ كعب كان لا يرى الغسل؟ فقال له زيد بن ثابت: إن أُبيَّ بنَ كعب نَزَع عن ذلك قبل أن يموتَ» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤٧ في الطهارة، باب وجوب الغسل إذا التقى الختانان، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٠٣) قال: عن يحيى بن سعيد،عن عبد الله بن كعب مولى عثمان بن عفان، فذكره.","vol":"7","page":270},{"text":"٥٣٠٢ - (ط) سعيد بن المسيب - ﵀ -: أن عمرَ بنَ الخطاب، وعثمانَ ابنَ عفَّان، وعائشةَ زوجَ النبيِّ - ﷺ- كانوا يقولون: «إذا مَسَّ الخِتانُ ⦗٢٧١⦘ الختانَ، فقد وجب الغُسْلُ» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤٥ و٤٦ في الطهارة، باب وجوب الغسل إذا التقى الختانان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٠٠) قال: عن ابن شهاب، فذكره.","vol":"7","page":270},{"text":"٥٣٠٣ - (ط) نافع- مولى ابن عمر-: أن ابن عمر كان يقول: «إذا جاوز الختانُ الختانَ، فقد وجب الغسل» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤٧ في الطهارة، باب وجوب الغسل إذا التقى الختانان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه عنه مالك (١٠٤) .","vol":"7","page":271},{"text":"٥٣٠٤ - (خ م د س) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إذا جلس بين شُعَبها الأربع، ثم جَهَدَها، فقد وجب الغسل» .\nزاد في رواية: «وإن لم يُنزل» أخرجه البخاري ومسلم.\nوعند أبي داود: «إذا قَعَدَ بين شُعَبها الأربع، وألْزَقَ الخِتانَ بالختانِ، فقد وجبَ الغُسْلُ» .\nوعند النسائي مثل الأولى [وقال]: «ثم اجتهد» .\nوله في أخرى: «إذا قَعَدَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَهَدَها) جَهدته أجهده: إذا أتعبته، والمراد: مباشرته إياها.\n_________\n(١) رواه البخاري ١ / ٣٣٧ في الغسل، باب إذا التقى الختانان، ومسلم رقم (٣٤٨) في الحيض، باب نسخ الماء من الماء، وأبو داود رقم (٢١٦) في الطهارة، باب في الإكسال، والنسائي ١ / ١١٠ و١١١ في الطهارة، باب وجوب الغسل إذا التقى الختانان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي رافع، عن أبي هريرة، أن رسول الله -ﷺ- قال: «إذا جلس بين شعبها الأربع ثم اجتهد، فقد وجب الغسل» .\nوفي حديث مسلم بن إبراهيم الفراهيدي: «وألزق الختان بالختان، فقد وجب الغسل» .\n١- أخرجه أحمد (٢/٢٣٤) قال: حدثنا عمرو بن الهيثم بن قطن، وهو أبو قطن، قال: حدثنا هشام. وفي (٢/٣٤٧) قال: حدثنا عفان، قال: حدثنا همام وأبان. وفي (٢/٣٩٣) قال: حدثنا أبو نعيم، قال: حدثنا هشام. وفي (٢/٥٢٠) قال: حدثنا سليمان بن داود. قال: حدثنا هشام وشعبة. وفي (٢/٥٢٠) قال: حدثنا وهب بن جرير، قال: حدثنا شعبة. (ح) وعبد الصمد، قال: حدثنا هشام والدارمي (٧٦٧) قال: أخبرنا أبو نعيم، قال: حدثنا هشام. والبخاري (١/٨٠) قال: حدثنا معاذ بن فضالة، قال: حدثنا هشام (ح) وحدثنا أبو نعيم، عن هشام. ومسلم (١/١٨٦) قال: حدثنا محمد بن عمرو بن عباد بن جبلة، قال: حدثنا محمد بن أبي عدي (ح) وحدثنا محمد بن المثنى، قال: حدثني وهب بن جرير.\nكلاهما - ابن أبي عدي، ووهب- عن شعبة، وأبو داود (٢١٦) قال: حدثنا مسلم بن إبراهيم الفراهيدي، قال: حدثنا هشام وشعبة. وابن ماجة (٦١٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الفضل بن دكين، عن هشام الدستوائي. والنسائي (١/١١٠) وفي الكبرى (١٩٣) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة.\nزبرعتهم - هشام الدستوائي، وهمام، وأبان، وشعبة - عن قتادة.\n٢- وأخرجه مسلم (١/١٨٦) قال: حدثني زهير بن حرب وأبو غسان المسمعي. (ح) وحدثناه محمد بن المثنى وابن بشار، قالوا: حدثنا معاذ بن هشام،قال: حدثني أبي، عن قتادة ومطر.\nكلاهما - قتادة،ومطر - عن الحسن، عن أبي رافع، فذكره.\n(*) وأخرجه أحمد (٢/٤٧٠) قال: حدثنا يحيى، عن أشعث، عن الحسن، عن أبي هريرة، فذكره. ليس فيه: أبو رافع.\nوعن ابن سيرين، عن أبي هريرة، أن رسول الله -ﷺ- قال: «إذا قعد بين شعبها الأربع ثم اجتهد، فقد وجب الغسل» .\nأخرجه النسائي (١/١١١) وفي الكبرى (١٩٤) قال: أخبرنا إبراهيم بن يعقوب بن إسحاق الجوزجاني، قال: حدثني عبد الله بن يوسف، قال: حدثنا عيسى بن يونس، قال: حدثنا أشعث بن عبد الملك، عن ابن سيرين، فذكره.\n(*) قال أبو عبد الرحمن النسائي: هذا خطأ ولا نعلم أحدا تابع عيسى بن يونس عليه،والصواب: أشعث عن الحسن، عن أبي هريرة. والحسن لم يسمع من أبي هريرة، أو لم يسمعه من أبي هريرة. قال أبو عبد الرحمن أنا: أشك..","vol":"7","page":271},{"text":"<span data-type=\"title\" id=toc-1113>[النوع] الثاني: الإنزال</span>\n٥٣٠٥ - (م خ د) أبو سعيد الخدري - ﵁ - قال: ⦗٢٧٢⦘ خرجتُ مع رسول الله - ﷺ- يوم الاثنين إلى قُبَاء، حتى إذا كنا في بني سالم، وقف رسول الله - ﷺ- على بابِ عِتْبانَ [بن مالك] فصَرَخَ به، فخرج يَجُرُّ إزارَه، فقال رسول الله - ﷺ-: «أعْجَلْنَا الرجلَ»، فقال عِتبان: يا رسول الله، أرأيتَ الرجل يُعْجَلُ عن امرأته، ولم يُمْنِ، ماذا عليه؟ قال رسول الله - ﷺ-: «إنما الماءُ من الماءِ» .\nوفي رواية مختصرًا عن النبيِّ - ﷺ- قال: «إنما الماء من الماءِ» . أخرجه مسلم.\nوفي رواية له وللبخاري: «أن رسول الله - ﷺ- أرسل إلى رجل من الأنصار، فجاءه ورأسُه يَقْطُر، فقال رسول الله - ﷺ-: لعلَّنا أعْجَلْنَاك؟ فقال: نعم يا رسول الله، قال: إذا أُعْجِلْتَ أو أقحطتَ فلا غُسلَ عليك، وعليكَ الوضوء» .\nوأخرج أبو داود رواية مسلم المختصرة، وقال: «كان أبو سلمةَ يفعلُ ذلك» .\nوقد تقدَّم في نواقض الوضوء عن زيد بن خالد الجُهني، وأُبيِّ بنِ كعب في هذا المعنى ما لم نَحْتَجْ إلى إعادته، وذلك أنهم قالوا: «يَغْسِلُ ذَكَره ويتوضأ، ولم يُوجِبوا عليه الغُسل» (١) .\n_________\n(١) رواه البخاري ١ / ٢٤٧ و٢٤٨ في الوضوء، باب من لم ير الوضوء إلا من المخرجين، ومسلم رقم (٣٤٣) في الحيض، باب إنما الماء من الماء، وأبو داود رقم (٢١٧) في الطهارة، باب في الإكسال، وهو حديث منسوخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن ذكوان، عن أبي سعيد الخدري، أن رسول الله -ﷺ- مر على رجل من الأنصار. فأرسل إليه.\nفخرج ورأسه يقطر. فقال: لعلنا أعجلناك. قال: نعم. يا رسول الله. قال: «إذا أعجلت أو أقحطت. فلا غسل عليك. وعليك الوضوء» .\n١- وأخرجه أحمد (٣/٢١) قال: حدثنا محمد بن جعفر. وفي (٣/٢٦) قال: حدثنا يحيى. والبخاري (١/٥٦) قال: حدثنا إسحاق، قال: أخبرنا النضر. ومسلم (١/١٨٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا غندر (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وابن ماجة (٦٠٦) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن بشار، قالا: حدثنا غندر محمد بن جعفر.\nثلاثتهم - محمد بن جعفر غندر، ويحيى، والنضر - عن شعبة، عن الحكم.\n٢- وأخرجه أحمد (٣/٩٤) قال: حدثنا عبد الرزاق، قال: أخبرنا الثوري، عن الأعمش.\nكلاهما - الحكم، والأعمش - عن أبي صالح ذكوان، عن أبي سعيد، فذكره.\n(*) رواية الأعمش مختصرة على آخره، دون ذكر القصة.\nوعن أبي سلمة بن عبد الرحمن، عن أبي سعيد الخدري، عن النبي -ﷺ-، أنه قال: «إنما الماء من الماء» . أخرجه أحمد (٣/٢٩) قال: حدثنا يحيى بن غيلان، قال: حدثنا رشدين. ومسلم (١/١٨٦) قال: حدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب وأبو داود (٢١٧) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب.\nكلاهما - رشدين، وعبد الله بن وهب - عن عمرو بن الحارث، عن ابن شهاب، عن أبي سلمة، فذكره.\nوعن عبد الرحمن بن أبي سعيد الخدري، عن أبيه، قال: «خرجت مع رسول الله -ﷺ- يوم الاثنين إلى قباء. حتى إذا كنا في بني سالم وقف رسول الله -ﷺ- على باب عتبان. فصرخ به فخرج يجر إزاره. فقال رسول الله -ﷺ-: أعجلنا الرجل. فقال عتبان: يا رسول الله، أرأيت الرجل يعجل عن امرأته ولم يمن، ماذا عليه؟ قال رسول الله -ﷺ-: إنما الماء من الماء» .\n١- أخرجه أحمد (٣/٧) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا سليمان بن بلال. وفي (٣/٣٦) قال: حدثنا عبد الرحمن، قال: حدثنا زهير. وفي (٣/٤٧) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا زهير. ومسلم (١/١٨٥) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة، وابن حجر، قال يحيى بن يحيى: أخبرنا، وقال الآخرون: حدثنا إسماعيل وهو ابن جعفر. وابن خزيمة (٢٣٤) قال: حدثنا أحمد بن عبدة، قال: أخبرنا أبو عامر (ح) وحدثنا محمد بن عبد الله بن المبارك المخرمي، قال: حدثنا أبو عامر، قال: حدثنا زهير وهو ابن محمد التميمي.\nثلاثتهم - سليمان بن بلال، وزهير، وإسماعيل بن جعفر - عن شريك بن عبد الله بن أبي نمر.\n٢- وأخرجه ابن خزيمة (٢٣٣) قال: أخبرني محمد بن عزيز الأيلي، أن سلامة بن روح، حدثهم، عن عقيل وهو ابن خالد، قال: حدثني سعيد بن عبد الرحمن وهو ابن أبي سعيد الخدري.\nكلاهما - شريك، وسعيد بن عبد الرحمن - عن عبد الرحمن بن أبي سعيد، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"7","page":271},{"text":"٥٣٠٦ - (س) أبو أيوب الأنصاري - ﵁ - أن النبي - ﷺ- قال: «الماءُ من الماءِ» . أخرجه النسائي (١) .\n_________\n(١) ١ / ١١٥ في الطهارة، باب الذي يحتلم ولا يرى الماء، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٤١٦) .وابن ماجة (٦٠٧) قال: حدثنا محمد بن الصباح. والنسائي (١/١١٥) قال: أخبرنا عبد الجبار بن العلاء.\nثلاثتهم - وأحمد، وابن الصباح، وعبد الجبار - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٥/٤٢١) . والدارمي (٧٦٤) قال: أخبرنا يحيى بن موسى.\nكلاهما - أحمد ويحيى قالا: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج.\nكلاهما - سفيان، وابن جريج - عن عمرو بن دينار، عن عبد الرحمن بن السائب، عن عبد الرحمن بن سعاد، فذكره.","vol":"7","page":273},{"text":"٥٣٠٧ - (ت د) أُبيُّ بنُ كعب - ﵁ - قال: «إنما كان الماءُ من الماءِ رُخصَة في أول الإسلام، ثم نُهِي عنه (١)» أخرجه الترمذي.\nوفي رواية أبي داود: «أن رسول الله - ﷺ- إنما جَعَلَ ذلك رُخصة للناس في أول الإسلام لِقلَّةِ الثيابِ، ثم أمَرَ بالغسل، ونَهى عن ذلك» قال أبو داود: يعني: «الماء من الماء» .\nوفي أخرى له قال: «إن الفُتْيا التي كانوا يُفتُون: «الماءُ من الماءِ»، كانت رُخصة رخَّصها رسول الله - ﷺ- في بَدْءِ الإسلام ثم أمر بالاغتسال بعدُ (٢)» .\n_________\n(١) في نسخ الترمذي المطبوعة: ثم نهى عنها، أي: عن هذه الرخصة.\n(٢) رواه الترمذي رقم (١١٠) و(١١١) في الطهارة، باب ما جاء أن الماء من الماء، وأبو داود رقم (٢١٤) و(٢١٥) في الطهارة، باب في الإكسال، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١١٥) قال: حدثنا: علي بن إسحاق، ثنا ابن المبارك، أخبرني يونس، عن الزهري، عن سهل بن سعد الأنصاري، فذكره. وفيه: حدثنا يحيى بن غيلان، حدثنا رشدين، حدثني عمرو بن الحارث عن ابن شهاب قال: حدثني بعض من أرضى، عن سهل بن سعد فذكره. قال العماد بن كثير: وهكذا رواه أبو داود عن أحمد بن صالح، عن وهب بن عمرو بن الحارث به.\nوهكذا رواه الترمذي وابن ماجة من حديث يونس عن الزهري عن سهل. وقال الترمذي: حسن صحيح، وعجب له، كيف صحح ذلك وهو منقطع بين الزهري وبين سهل؟ فإنه لم يسمعه منه كما صرح به في رواية أحمد وأبي داود بذكر الواسطة بينهما. اهـ جامع المسانيد (١/٧٦ و٧٧) .","vol":"7","page":273},{"text":"٥٣٠٨ - (ت) عبد الله بن عباس - ﵄ - قال: «إنما الماءُ من الماءِ: في الاحتلام» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١١٢) في الطهارة، باب ما جاء أن الماء من الماء، وهو حديث حسن، وقال الترمذي: هذا حديث حسن صحيح، وقال: وفي الباب عن المقداد بن الأسود، وأبي بن كعب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٥٣٠٨) قال: حدثنا علي بن حجر، أخبرنا شريك، عن أبي الجحاف، عن عكرمة، فذكره.","vol":"7","page":273},{"text":"<span data-type=\"title\" id=toc-1114>[النوع] الثالث: الاحتلام</span>\n٥٣٠٩ - (ت د) عائشة - ﵂ -: «أنَّ رسول الله - ﷺ- سُئل عن الرجلِ يَجِدُ البَلَلَ، ولا يَذْكُرُ احتلامًا، قال: يغتسل، وعن الرجل يرى أنه [قد] احتلم، ولا يجد بَلَلا، قال: لا غُسلَ عليه، قالت أمُّ سلمةَ: والمرأة ترى ذلك، أعليها غسل؟ قال: نعم، النِّسَاءُ شَقائقُ الرجال» . أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَقَائِق) الشَّقيق: المِثْل والنظير، كأنه شُقَّ هو ونظيره من شيء واحد، فهذا شِق، وهذا شِق، ومنه قيل للأخ: شقيق، وشقائق جمع شقيقة تأنيث شقيق.\n_________\n(١) رواه أبو داود رقم (٢٣٦) في الطهارة، باب في الرجل يجد البلة في منامه، والترمذي رقم (١١٣) في الطهارة، باب ما جاء فيمن يستيقظ فيرى بللًا ولا يذكر احتلامًا، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف وله شواهد: أخرجه أحمد (٦/٢٥٦) قال: حدثنا حماد بن خالد. والدارمي (٧٧١) قال: أخبرنا يحى بن موسى. قال: حدثنا عبد الرزاق. وأبو داود (٢٣٦) قال: حدثنا قتيبة بن سعيد. قال: حدثنا حماد بن خالد الخياط. وابن ماجة (٦١٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حماد بن خالد. والترمذي (١١٣) قال: حدثنا أحمد بن منيع قال: حدثنا حماد بن خالد الخياط. كلاهما - حماد بن خالد الخياط، وعبد الرزاق - عن عبد الله بن عمر العمري، عن عبيد الله بن عمر، عن القاسم، فذكره.\nقلت: عبد الله بن عمر العمري، ضعفوه.","vol":"7","page":274},{"text":"٥٣١٠ - (خ م ط د ت س) أم سلمة - ﵂ -: «أن أمَّ سُلَيم - وهي امرأة أبي طلحة - قالت: يا رسول الله، إن الله لا يستحيي من الحق، فهل على المرأة الغُسل إذا احتلمت؟ قال: نعم، إذا رأت الماء، فقالت أم سلمة: أوَ تحتلمُ المرأةُ؟ فقال: تَرِبَتْ يداكِ، فبمَ يُشبِهها ولدُها؟» . وزاد في رواية «قالت: فَضَحْتِ النساء» . ⦗٢٧٥⦘\nوفي أخرى «فَغطَّتْ أم سلمة - يعني: وجهها - وقالت: يا رسول الله وتحتلم المرأة؟ قال: نعم، تَرِبَتْ يمينُك، فبمَ يُشبهها ولدُها؟» .\nوفي أخرى «فضحكت أمُّ سلمة» أخرجه البخاري ومسلم.\nوأخرجه «الموطأ» إلى قوله: «إذا رأتِ الماءَ» .\nوفي رواية الترمذي نحو الأولى، وفيه: «قال: نعم، إذا هي رأت الماء فلتغتسل» قالت أم سلمة: قلتُ لها: فَضَحْتِ النساءَ يا أمَّ سُليم.\nوأخرج النسائي نحو الرواية الأولى، إلا أنه قال: «إن امرأة قالتْ: يا رسول الله، ولم يُسَمِّ أمَّ سُلَيم» .\nوأخرجه أبو داود عقيب حديث عائشةَ الذي يتلو هذا الحديث، وقال في آخره: وأما هشامُ بن عروة فقال: عن عروةَ، عن زينبَ بنتِ أبي سلمةَ، عن أمِّ سلمةَ «أن أمَّ سُلَيم جاءت إلى النبيِّ - ﷺ-» ولم يذكر الحديث إحالة على حديث عائشة (١) .\n_________\n(١) رواه البخاري ١ / ٢٠٢ في العلم، باب الحياء في العلم، وفي الغسل، باب إذا احتلمت المرأة، وفي الأنبياء، باب ﴿وإذ قال ربك للملائكة إني جاعل في الأرض خليفة﴾، وفي الأدب، باب التبسم والضحك، وباب ما لا يستحيى من الحق للتفقه في الدين، ومسلم رقم (٣١٣) في الحيض، باب وجوب الغسل على المرأة بخروج المني منها، والموطأ ١ / ٥١ في الطهارة، باب غسل المرأة إذا رأت المنام مثل ما يرى الرجل، والترمذي رقم (١٢٢) في الطهارة، باب ما جاء في المرأة ترى في المنام مثل ما يرى الرجل، والنسائي ١ / ١١٢ - ١١٥ في الطهارة، باب غسل المرأة ترى في منامها ما يرى الرجل، وأبو داود رقم (٢٣٧) في الطهارة، باب في المرأة ترى ما يرى الرجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن زينب بنت أبي سلمة، عن أم سلمة، «أن أم سليم قالت: يا رسول الله، إن الله لا يستحيي من الحق فهل على المرأة الغسل إذا احتلمت؟ قال: نعم. إذا رأت الماء فضحكت أم سلمة. فقالت: تحتلم المرأة؟ فقال رسول الله -ﷺ-: فبما يشبه الولد؟» .\nأخرجه مالك الموطأ صفحة (٥٦) والحميدي (٢٩٨) قال: حدثنا سفيان. وأحمد (٦/٢٩٢) قال: حدثنا يحيى بن سعيد. وفي (٦/٣٠٢) قال: حدثنا عباد بن عباد المهلبي. وفي (٦/٣٠٦) قال: حدثنا وكيع وابن نمير والبخاري (١/٤٤) قال: حدثنا محمد بن سلام. قال: أخبرنا أبو معاوية. وفي (١/٧٩) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٤/١٦٠) قال: حدثنا مسدد. قال: حدثنا يحيى. وفي (٨/٢٩) قال: دحنا محمد بن المثنى قال: حدثنا يحيى. وفي (٨/٣٥) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (١/١٧٢) قال: حدثنا يحيى بن يحيى التميمي. قال: أخبرنا أبو معاوية (ح) وحدثنا أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا وكيع (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان. وابن ماجة (٦٠٠) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع. والترمذي (١٢٢) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان بن عيينة. والنسائي (١/١١٤) وفي الكبرى (١٩٧) قال: أخبرنا شعيب بن يوسف. قال: حدثنا يحيى وابن خزيمة (٢٣٥) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا وكيع. (ح) وحدثنا علي بن خشرم. قال: أخبرنا وكيع. (ح) وحدثنا سلم بن جنادة. قال: حدثنا أبو معاوية (ح) وحدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب، أن مالكا حدثه.\nسبعتهم - مالك، وسفيان بن عيينة، ويحيى بن سعيد، وعباد بن عباد، ووكيع، وعبد الله بن نمير، وأبو معاوية - عن هشام بن عروة، عن أبيه، عن زينب بنت أبي سلمة، فذكرته.\n(*) الروايات مطولة ومختصرة، وأثبتنا رواية البخاري (٤/١٦٠) .\nوعن عبد الله بن رافع مولى أم سلمة، عن أم سلمة، «أن أم سليم، قال حجاج: امرأة أبي طلحة، قالت: يا رسول الله المرأة ترى زوجها في المنام يقع عليها أعليها غسل؟ قال: نعم إذا رأت بللا. فقالت أم سلمة: أو تفعل ذلك؟ فقال: تربت يمينك أني يأتي شبه الخؤلة إلا من ذلك أي النطفتين سبقت إلى الرحم غلبت على الشبه.» .\nوقال حجاج في حديثه: ترب جبينك.\nسفيان (ح) وحدثنا عمرو الناقد. قال: حدثنا يزيد بن هارون (ح) وحدثنا عبد ابن حميد. قال: أخبرنا عبند الرزاق. قالا: يزيد، وعبد الرزاق: أخبرنا الثوري (ح) وحدثنيه أحمد الدارمي. قال: حدثنا زكريا ابن عدي. قال: حدثنا يزيد يعني ابن زريع، عن روح بن القاسم. وأبو داود (٢٥١) قال: حدثنا زهير ابن حرب وابن السرح. قالا: حدثنا سفيان بن عيينة. وابن ماجة (٦٠٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والترمذي (١٠٥) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان والنسائي (١/١٣١) وفي الكبرى (٢٣٦) قال: أخبرنا سليمان بن منصور، عن سفيان. وابن خزيمة (٢٤٦) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. (ح) وحدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان.\nثلاثتهم- سفيان بن عيينة، وسفيان الثوري، وروح بن القاسم - عن أيوب بن موسى، عن سعيد بن أبي سعيد المقبري، عن عبد الله بن رافع مولى أم سلمة، فذكره.\n* أخرجه الدارمي (١١٦١) قال: حدثنا حجاج. قال: حدثنا عبيد الله. وأبو داود (٢٥٢) قال: حدثنا أحمد بن عمرو بن السرح. قال: حدثنا ابن نافع، يعني الصائغ.\nكلاهما - عبيد الله، وعبد الله بن نافع الصائغ - عن أسامة بن زيد، عن سعيد بن أبي سعيد المقبري، عن أم سلمة، أن امرأة جاءت إلى أم سلمة فذكرته. ليس فيه عبد الله بن رافع.","vol":"7","page":274},{"text":"٥٣١١ - (م ط د س) عائشة - ﵂ -: أن أمَّ سُلَيم - أمَّ بني [أبي] طلحة - سألتْ رسول الله - ﷺ- عن المرأة ترى في منامها ما يرى الرجلُ: هل عليها من غُسل؟ فقال: نعم، إذا رأتِ الماءَ» .\nقال الحميديُّ: أدرجه مسلم على ما قبله، وقال: «بمعناه، غير أن فيه: أن عائشةَ قالت: فقلت لها: أفٍّ [لكِ]، أترى المرأةُ ذلك؟» .\nوفي رواية «أن امرأة قالتْ لرسول الله - ﷺ-: هل تغتسل المرأة إذا احتلمت وأبْصرتِ الماءَ؟ فقال: نعم، فقالت لها عائشةُ: تَرِبَتْ يداك، فقالت: قال رسول الله - ﷺ-: دَعِيها، وهل يكون الشَّبَهُ إلا من قِبَل ذلك؟ إذا علا ماؤها ماءَ الرجل أشْبَه الولدُ أخوالَه، وإذا علا ماءُ الرجل ماءها أشبه أعمامَه» . أخرجه مسلم.\nوفي رواية «الموطأ» عن عروةَ بنِ الزبير «أن أمَّ سُلَيم قالتْ لرسول الله - ﷺ-: المرأةُ ترى في المنام ما يرى الرجل: أتغتسل؟ فقال لها رسول الله - ﷺ-: نعم فلتغتسل، فقالت لها عائشة: أُفّ لكِ، وهل ترى ذلك المرأة؟ فقال لها رسول الله - ﷺ-: تَرِبتْ يمينُك، ومن أين يكون الشَّبَهُ؟» .\nوفي رواية أبي داود «أن أمَّ سليم الأنصارية - وهي أمُّ أنس بن مالك - قالت: يا رسول الله، إن الله لا يستحيي من الحق، أرأيتَ المرأةَ إذا رأتِ في المنام ما يرى الرجلُ: أتغتسل، أم لا؟ قالتْ عائشةُ: فقال النبي - ﷺ-: «فلتغتسل إذا وجدتِ الماءَ، قالت عائشةُ: فأقبلتُ عليها، فقلتُ: أفّ لكِ، ⦗٢٧٧⦘ وهل ترى ذلك المرأة؟ فأقبل عليَّ رسول الله - ﷺ-، فقال: تَرِبَتْ يَمينُكِ يا عائشةُ، ومن أيْن يكون الشَّبَهُ؟» .\nوفي رواية النسائي: «أن أمَّ سُليم كلَّمتْ رسول الله - ﷺ- وعائشةُ جالسة، فقالتْ له: يا رسول الله، إن الله لا يستحيي من الحق ... وذكر نحوه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفٍّ لك) أي: قذرًا لك، وأفًّا لك، والتنوين للتنكير، وفي أفّ لغات ست، وقيل: أكثر.\n_________\n(١) رواه ومسلم رقم (٣١٤) في الحيض، باب وجوب الغسل على المرأة بخروج المني منها، والموطأ ١ / ٥١ في الطهارة، باب غسل المرأة إذا رأت المنام مثل ما يرى الرجل، وأبو داود رقم (٢٣٧) في الطهارة، باب في المرأة ترى ما يرى الرجل، والنسائي ١ / ١١٢ و١١٣ في الطهارة، باب غسل المرأة ترى في منامها ما يرى الرجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٩٢) قال: حدثنا قتيبة. قال: حدثنا يحيى بن زكريا، عن أبيه، عن مصعب ابن شيبة، عن مسافع بن عبد الله الحجبي. والدارمي (٧٦٩) قال: أخبرنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني عقيل، عن ابن شهاب. ومسلم (١/١٧٢) قال: حدثنا عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد، عن ابن شهاب. (ح) وحدثنا إبراهيم بن موسى الرازي وسهل بن عثمان وأبو كريب. قال سهل: حدثنا. وقال الآخران: أخبرنا ابن أبي زائدة، عن أبيه، عن مصعب بن شيبة، عن مسافع بن عبد الله. وأبو داود (٢٣٧) قال: حدثنا أحمد بن صالح. قال: حدثنا عنبسة. قال: حدثنا يونس، عن ابن شهاب. والنسائي (١/١١٢) وفي الكبرى (١٩٩) قال: أخبرنا كثير بن عبيد، عن محمد بن حرب، عن الزبيدي، عن الزهري.\nكلاهما - مسافع، وابن شهاب - عن عروة بن الزبير، فذكره.\n* أخرجه مالك «الموطأ» صفحة (٥٦) عن ابن شهاب، عن عروة بن الزبير، أن أم سليم قالت. فذكره مرسلا.\nوعن زينب بنت أبي سلمة، عن أم سلمة:\n«أن أم سليم قالت: يا رسول الله، إن الله لا يستحيي من الحق فهل على المرأة الغسل إذا احتلمت؟ قال: نعم. إذا رأت الماء. فضحكت أم سلمة. فقالت: تحتلم المرأة؟ فقال رسول الله -ﷺ-: «فبما يشبه الولد؟» .\nأخرجه مالك «الموطأ» صفحة (٥٦) . والحميدي (٢٩٨) قال: حدثنا سفيان. وأحمد (٦/٢٩٢) قال: حدثنا يحيى بن سعيد. وفي (٦/٣٠٢) قال: حدثنا عباد بن عباد المهلبي. وفي (٦/٣٠٦) قال: حدثنا وكيع وابن نمير. والبخاري (١/٤٤) قال: حدثنا محمد بن سلام. قال: أخبرنا أبو معاوية. وفي (١/٧٩) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٤/١٦٠) قال: حدثنا مسدد. قال: حدثنا يحيى. وفي (٨/٢٩) قال: حدثنا محمد بن المثنى. قال: حدثنا يحيى. وفي (٨/٣٥) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (١/١٧٢) قال: حدثنا يحيى بن يحيى التميمي. قال: أخبرنا أبو معاوية. (ح) وحدثنا أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا وكيع (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان. وابن ماجة (٦٠٠) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع. والترمذي (١٢٢) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان بن عيينة. والنسائي (١/١١٤) وفي الكبرى (١٩٧) قال: أخبرنا شعيب بن يوسف. قال: حدثنا يحيى وابن خزيمة (٢٣٥) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا وكيع. (ح) وحدثنا علي بن خشرم. قال: أخبرنا وكيع. (ح) وحدثنا سلم بن جنادة. قال: حدثنا أبو معاوية. (ح) وحدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب. أن مالكا حدثه.\nسبعتهم - مالك، وسفيان بن عيينة، ويحيى بن سعيد، وعباد بن عباد، ووكيع، وعبد الله بن نمير، وأبو معاوية - عن هشام بن عروة، عن أبيه، عن زينب بنت أبي سلمة، فذكرته.\n(*) الروايات مطولة ومختصرة، وأثبتنا رواية البخاري (٤/١٦٠) .","vol":"7","page":276},{"text":"٥٣١٢ - (م س) أنس بن مالك - ﵁ - قال: «جاءت أمُّ سليم - وهي جدة إسحاق (١) - إلى رسول الله - ﷺ-، فقالت له وعائشةُ عنده: يا رسول الله، المرأة ترى ما يرى الرجل في المنام، فترى من نفسها ما يرى الرجل من نفسه، فقالت عائشة: يا أمَّ سليم - فضحت النساءَ- تَربَتْ يمينُكِ. - قولها: تربت يمينك: خير (٢) - فقال لعائشةَ: بل أنتِ فتربت يمينُكِ، نعم فَلْتَغْسِلْ يا أمَّ سليم، إذا رأتْ ذاك» . ⦗٢٧٨⦘\nأخرجه مسلم، قال الحميديُّ: زاد الراوي في نفس الحديث: «قولها: ترِبت يمينك خير» كذا في كتاب مسلم، ولعله من قول الراوي، في أنه لا يُراد بهذه اللفظة إلا الخير.\nواختصره النسائي قال: «سألتْ أمُّ سليم رسول الله - ﷺ- عن المرأة ترى في منامها ما يرى الرجل، قال: إذا أنزلتِ الماءَ فلتغتسل» ولمسلم في رواية «أن امرأة سألت النبيَّ - ﷺ- عن المرأة ترى في منامها ما يرى الرجل في منامه، فقال: إذا كان منها ما يكون من الرجل فلتغتسل» (٣) .\n_________\n(١) هو إسحاق بن أبي طلحة الراوي عن أنس ﵁.\n(٢) أي: هو دعاء لها بالخير.\n(٣) رواه ومسلم رقم (٣١٠) في الحيض، باب وجوب الغسل على المرأة بخروج المني منها، والنسائي ١ / ١١٢ في الطهارة، باب غسل المرأة ترى في منامها ما يرى الرجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن إسحاق بن عبد الله بن أبي طلحة، قال: حدثني أنس بن مالك، قال:\nجاءت أم سليم إلى رسول الله -ﷺ- فقالت له - وعائشة عنده - يا رسول الله، المرأة ترى ما يرى الرجل في المنام، فترى من نفسها ما يرى الرجل من نفسه؟ فقالت عائشة: يا أم سليم فضحت النساء تربت يمينك، فقال لعائشة: «بل أنت فتربت يمينك، نعم فلتغتسل يا أم سليم إذا رأت ذلك» .\nأخرجه الدارمي (٧٧٠) قال: أخبرنا محمد بن كثير، عن الأوزاعي، ومسلم (١/١٧١) قال: حدثنا زهير ابن حرب، قال: حدثنا عمر بن يونس، قال: حدثنا عكرمة بن عمار.\nكلاهما - الأوزاعي، وعكرمة - عن إسحاق، فذكره.\nوفي رواية الأوزاعي زيادة: «قالت أم سلمة: وللنساء ماء يا رسول الله؟ قال: نعم، فأين يشبههن الولد، إنما هن شقائق الرجال» . وجعل فيه أم سلمة بدلا من عائشة.\n- وعن قتادة، عن أنس:\nأن أم سليم سألت رسول الله -ﷺ- عن المرأة ترى في منامها ما يرى الرجل؟ فقال رسول الله -ﷺ-: «إذا رأت ذلك، فأنزلت، فعليها الغسل» فقالت أم سلمة: يا رسول الله، أيكون هذا؟ قال: «نعم ماء الرجل غليظ أبيض وماء المرأة رقيق أصفر، فأيهما سبق أو علا، أشبهه الولد» .\nأخرجه أحمد (٣/١٢١) و(٢٨٢) قال: حدثنا محمد بن جعفر. وفي (٣/١٢١) قال: حدثنا يزيد. وفي (٣/١٩٩) قال: حدثنا عبد الأعلى. وابن ماجة (٦٠١) قال: حدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، وعبد الأعلى. والنسائي (١/١١٢ و١١٥) وفي الكبرى (١٩٨) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا عبدة.\nخمستهم، عن سعيد بن أبي عروبة، عن قتادة، فذكره.\n- وعن أبي مالك الأشجعي، عن أنس بن مالك، قال:\n«سألت امرأة رسول الله -ﷺ- عن المرأة ترى في منامها ما يرى الرجل في منامه، فقال: إذا كان منها ما يكون من الرجل فلتغتسل» .\nأخرجه مسلم (١/١٧٢) قال: حدثنا داود بن رشيد، قال: حدثنا صالح بن عمر، قال: حدثنا أبو مالك الأشجعي، فذكره.","vol":"7","page":277},{"text":"٥٣١٣ - (م) أم سليم - ﵂ -: «أنها سألتْ نبيَّ الله - ﷺ- عن المرأة ترى في منامها ما يرى الرجل، فقال رسول الله - ﷺ-: إذا رأت ذلك المرأةُ فلتغتسل، فقالت أمُّ سليم: واسْتَحْيَيتُ من ذلك، [قالت]: وهل يكون هذا؟ فقال نبيُّ الله - ﷺ-: نعم، فمن أين [يكون] الشبه؟ إن ماءَ الرجلِ غليظ أبيضُ، وماءُ المرأةِ رقيق أصفرُ، فمن أيِّهما علا أو سبق يكون منه الشّبه» . أخرجه مسلم (١) .\n_________\n(١) رقم (٣١١) في الحيض، باب وجوب الغسل على المرأة بخروج المني منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع تخريج الحديث رقم (٥٣١١) الرواية الثانية.","vol":"7","page":278},{"text":"٥٣١٤ - (س) خولة بنت حكيم - ﵂ - قالت: «سألتُ ⦗٢٧٩⦘ رسول الله - ﷺ- عن المرأة تحتلم في منامها؟ فقال: إذا رأت الماء فلتغتسل» أخرجه النسائي (١) .\n_________\n(١) ١ / ١١٥ في الطهارة، باب غسل المرأة ترى في منامها ما يرى الرجل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٠٩) قال: حدثنا وكيع، عن سفيان، عن علي بن زيد بن جدعان. وابن ماجة (٦٠٢) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع، عن سفيان، عن علي بزيد. والنسائي (١/١١٥) وفي الكبرى (٢٠٠) قال: أخبرنا يوسف بن سعيد، قال: حدثنا حجاج، عن شعبة. قال: سمعت عطاء الخراساني.\nكلاهما - علي بن زيد بن جدعان، وعطاء الخراساني - عن سعيد بن المسيب، فذكره.\n* أخرجه أحمد (٦/٤٠٩) قال: حدثنا محمد بن جعفر (ح) وحجاج. والدارمي (٧٦٨) قال: أخبرنا أبو الوليد الطيالسي.\nثلاثتهم - محمد بن جعفر، وحجاج، وأبو الوليد الطيالسي هشام بن عبد الملك - عن شعبة، عن عطاء الخراساني. قال: سمعت سعيد بن المسيب يقول: سألت خالتي خولة بنت حكيم السلمية رسول الله -ﷺ- عن المرأة تحتلم، فأمرها أن تغتسل، مرسل.","vol":"7","page":278},{"text":"٥٣١٥ - (س) أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ-: «ماء الرجلِ غليظ أبيضُ، وماء المرأةِ رقيق أصفرُ، فأيُّهما سبق كان الشَّبَهُ» أخرجه النسائي (١) .\n_________\n(١) ١ / ١١٥ و١١٦ في الطهارة، باب الفصل بين ماء الرجل وماء المرأة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: راجع تخريج الحديث رقم (٥٣١٢) .الرواية الثانية. وإسناده صحيح لولا ما يخشى من تدليس ابن أبي عروبة وشيخه قتادة السدوسي.","vol":"7","page":279},{"text":"<span data-type=\"title\" id=toc-1115>الفرع الثاني: في فرائضه وسننه</span>، وفيه ستة أنواع\n<span data-type=\"title\" id=toc-1116>[النوع] الأول في: كيفية الغسل</span>\n٥٣١٦ - (د ت) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «تحت كلِّ شعرة جَنَابَة، فاغْسِلُوا الشَّعْرَ، وأنْقُوا البَشَرَ» أخرجه أبو داود والترمذي (١) . ⦗٢٨٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنْقُوا البَشر): جمع بَشَرة، وهي ظاهر جلد الإنسان، والإنقاء: التنظيف.\n_________\n(١) رواه أبو داود رقم (٢٤٨) في الطهارة، باب الغسل من الجنابة، والترمذي رقم (١٠٦) في الطهارة، باب ما جاء أن تحت كل شعرة جنابة، وفي إسناده الحارث بن وجيه، وهو ضعيف، وليس له في الكتب الستة إلا هذا الحديث، وقال أبو داود: الحارث بن وجيه، حديثه منكر، وهو ضعيف، وقال الحافظ في \" التلخيص \": قال الشافعي: هذا الحديث ليس بثابت، وقال البيهقي: أنكره أهل العلم بالحديث: البخاري وأبو داود وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منكر: أخرجه أبو داود (٢٤٨) . وابن ماجة (٥٩٧) . والترمذي (١٠٦) .\nثلاثتهم - أبو داود، وابن ماجة، والترمذي - قالوا: حدثنا نصر بن علي، قال: حدثنا الحارث بن وجيه، قال: حدثنا مالك بن دينار، عن محمد بن سيرين، فذكره.\n(*) قال أبو داود: الحارث بن وجيه حديثه منكر، وهو ضعيف.\n(*) وقال الترمذي: حديث الحارث بن وجيه حديث غريب لا نعرفه إلا من حديثه، وهو شيخ ليس بذاك.","vol":"7","page":279},{"text":"٥٣١٧ - (د) علي بن أبي طالب - ﵁ - أن رسول الله - ﷺ- قال: «من تَرَكَ موضع شعرة من جنابة لم يغسلها، فُعِلَ به كذا وكذا من النار. قال عليّ: فمن ثَمَّ عاديتُ رأسي، فمن ثمَّ عاديت رأسي، فمن ثَمَّ عاديتُ رأسي ثلاثًا، وكان يَجُزُّ شَعْرَه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٩) في الطهارة، باب الغسل من الجنابة، من رواية حماد بن سلمة عن عطاء بن السائب عن زاذان، عن علي ﵁، وإسناده صحيح، لأن حمادًا سمع من عطاء قبل اختلاطه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/٩٤) (٧٢٧) قال: حدثنا حسن بن موسى. وفي (١/١٠١) (٧٩٤) قال: حدثنا عفان. والدارمي (٧٥٧) قال: أخبرنا محمد بن الفضل. وأبو داود (٢٤٩) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٥٩٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الأسود بن عامر. وعبد الله بن أحمد (١/١٣٣) (١١٢١) قال: حدثنا إبراهيم بن الحجاج الناجي ومحمد بن أبان بن عمران الواسطي.\nسبعتهم - حسن، وعفان، ومحمد بن الفضل، وموسى، والأسود، وإبراهيم، ومحمد بن أبان - قالوا: حدثنا حماد بن سلمة، عن عطاء بن السائب، عن زاذان، فذكره.","vol":"7","page":280},{"text":"٥٣١٨ - (د) ثوبان - ﵁ - قال: «إنهم اسْتَفْتَوْا النبيَّ - ﷺ- عن ذلك - يعني الغُسْلَ من الجنابة - فقال: أمَّا الرجلُ، فَلْيَنْشُرْ رأسَه فَلْيَغْسِلْه، حتى يبلغَ أُصُولَ الشعر، وأما المرأةُ، فلا عليها أن لا تنقضه، لِتَغْرِفْ على رأسها ثلاثَ غَرْفَاتِ بكفّيها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٥) في الطهارة، باب في المرأة هل تنقض شعرها عند الغسل، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٢٥٥) قال: حدثنا محمد بن عوف، قال: قرأت في أصل إسماعيل بن عياش. وقال ابن عوف: وحدثنا محمد بن إسماعيل، عن أبيه، قال: حدثني ضمضم بن زرعة، عن شريح بن عبيد، قال: أفتاني جبير بن نفير، فذكره.","vol":"7","page":280},{"text":"٥٣١٩ - (خ م ط د ت س) عائشة - ﵂ -: «أن النبيَّ - ﷺ- كان إذا اغتسل من الجنابة: بَدَأ فغسل يديه، ثم يتوضأ كما يتوضأ للصلاة، ⦗٢٨١⦘ ثم يُدْخِل أصابعه في الماء، فَيُخَلِّلُ بها [أصولَ] شعره، ثم يَصُبُّ الماءَ على رأسه ثلاث غُرَف بيديه، ثم يُفيضُ الماءَ على جِلْدِهِ كلِّه» .\nوفي رواية «ثم يُخلِّل بيديه شعره، حتى إذا ظن أنه قد أروَى بشرته، أفاض الماء عليه ثلاث مرات، ثم غسل سائر جسده، وقالت: كنت أغتسلُ أنا ورسول الله - ﷺ- من إناء واحد، نَغْتَرِف منه جميعًا» .\nأخرجه البخاري ومسلم.\nولمسلم: «كان رسول الله - ﷺ- إذا اغتسل من الجنابة، يبدأ فيغسل يديه، ثم يُفْرِغُ بيمينه على شماله فيغسل فَرْجَهُ، ثم يتوضأ وضوءَه للصلاة، ثم يأخذُ الماءَ، فيُدخِلُ أصابعه في أصول الشعر، حتى إذا رأى أنه قد استَبْرَأ حَفَن على رأسه ثلاثَ حَفنات، ثم أفاض على سائر جسده، ثم غسل رجليه» .\nوفي أخرى له «أن النبيَّ - ﷺ- اغتسل من الجنابة، فبدأ فغسل كفيه ثلاثًا ... ثم ذكر نحو هذه الرواية، ولم يذكر غسل الرجلين» .\nوفي أخرى «أنه كان إذا اغتسل من الجنابة بدأ فغسل يديه قبل أن يُدْخِلَ يديه في الإناء، ثم توضأ [مثل] وضوئه للصلاة» .\nوله في أخرى قالت: «كان رسول الله - ﷺ- إذا اغتسل بدأ بيمينه، فصَبَّ عليها من الماء فغسلها، ثم صب الماء على الأذى الذي به بيمينه، وغسل عنه بشماله، حتى إذا فرغ من ذلك صَبَّ على رأسه، قالت عائشةُ: وكنتُ أغتسل ⦗٢٨٢⦘ أنا ورسول الله - ﷺ- من إناء واحد ونحن جنبان» .\nوفي أخرى لهما قالت: «كان رسول الله - ﷺ- إذا اغتسل من الجنابة دعا بشيء نحو الحِلابِ، فأخذ بكفِّه، فبدأ بشِقِّ رأسه الأيمن، ثم الأيسر، ثم أخذ بكفّيه، فقال بهما على رأسه» .\nوأخرج «الموطأ» الرواية الأولى.\nوفي رواية أبي داود «أن النبيَّ - ﷺ- كان إذا اغتسل من الجنابة - قال سليمان: يبدأ فيُفرغ بيمينه [على شماله] . وقال مسدَّد: غسل يديه، يَصُبُّ الإناء على يده اليمنى - ثم اتَّفَقَا (١): فيغسل فرجه. وقال مسدد: يُفرغ على شماله وربما كَنَتْ عن الفرج - ثم يتوضأُ وضوءَه للصلاة، ثم يُدْخِلُ يده في الإناء، فيُخلِّل شَعْرَهُ، حتى إذا رأى أنه قد أصاب البشرة - أو أنْقَى البشرة - أفرغ على رأسه ثلاثًا، فإذا فَضلَ فَضْلة صبَّها عليه» .\nوله في أخرى قالت: «كان رسول الله - ﷺ- إذا أراد أن يغتسلَ من الجنابة، بدأ بكفيه فغسلهما، ثم غسل مَرَافِغَهُ، وأفاض عليه الماءَ، فإذا أنقاهما أهْوى بهما إلى حائط، ثم يستقبلُ الوضوءَ ويُفيض الماء على رأسه» .\nوفي أخرى قالت عائشةُ: «لئن شئتم لأُرِيَنَّكم أثَرَ يَدِ رسول الله - ﷺ- في الحائط، حيثُ كان يغتسل من الجنابة» . ⦗٢٨٣⦘\nوفي أخرى عن جُميع بن عمير - أحد بني تَيم الله بن ثعلبة - قال: «دخلتُ مع أُمِّي وخالتي على عائشة، فسألتْها إحداهما: كيف كنتم تصنعون عند الغسل؟ فقالت عائشةُ: كان رسول الله - ﷺ- يتوضأ وضوءه للصلاة، ثم يُفيض الماء على رأسه ثلاث مرات، ونحن نفيض على رؤوسنا خمسًا من أجل الضُّفُر» .\nوأخرج أبو داود الرواية الآخرة التي فيها «دعا بشيء نحو الحِلاب» .\nوفي رواية النسائي «أن رسول الله - ﷺ- كان إذا اغتسل من الجنابة وُضع له الإناء، فيَصُبُّ على يديه قبل أن يُدخِلَهما الإناءَ، حتى إذا غسل يديه أدخل يده اليمنى في الإناء، ثم صب باليمنى وغسل فرجه باليسرى، حتى إذا فرغ صبَّ باليمنى على اليسرى فغسلهما، ثم تمضمض واستنشق ثلاثًا، ثم يصبُّ على رأسه مثل كَفَّيْه ثلاث مَرَّات، ثم يُفيضُ على جسده» .\nوله في أخرى «قالت: كان يُفرِغُ على يديه ثلاثًا، ثم يغسل فرجه، ثم يغسل يديه، ثم يمضمض ويستنشق، ثم يُفرغ على رأسه ثلاثًا، ثم يفيض على سائر جسده» .\nوفي أخرى قال: «وَصَفَتْ عائشةُ غسل رسول الله - ﷺ- من الجنابة قالت: كان يغسل يديه ثلاثًا، ثم يُفيض بيده اليمنى على اليسرى، فيغسل فرجه ⦗٢٨٤⦘ وما أصابه - قال عمرو [بن عُبَيد]: ولا أعلمه إلا يفيض بيده اليمنى على اليسرى ثلاث مرات - ثم يتمضمض ثلاثًا، ويستنشق ثلاثًا، ويغسل وجهه ثلاثًا، ثم يفيض على رأسه ثلاثًا، يصبُّ على اليمنى» .\nوفي أخرى «أن النبيَّ - ﷺ- كان إذا اغتسل من الجنابة بدأ فغسل يديه، ثم يتوضأ كما يتوضأ للصلاة، ثم يُدْخِلُ أصابعه» وذكر الرواية الأولى من الحديث، وأخرج الرواية الثانية، ونحو الأولى لمسلم، والرواية التي فيها ذِكر الحِلاب.\nوله في أخرى «أنه كان يغسل يديه، ويتوضأ، ويُخلِّل رأسَهُ حتى يَصِلَ إلى شعره، ثم يُفْرِغُ على سائرجسده» .\nوفي أخرى «أن رسول الله - ﷺ- كان يُشَرِّبُ رأسه، ثم يَحْثي عليه ثلاثًا» .\nوفي رواية الترمذي قالت: «كان النبيُّ - ﷺ- إذا أراد أن يغتسلَ من الجنابة، بدأ فغسل يديه قبل أن يُدْخِلَهما الإناءَ، ثم غسل فرجه، ويتوضأ وضوءَهُ للصلاة، ثم يُشَرِّبُ شَعْرَهُ الماءَ، ثم يَحْثي على رأسه ثلاث حثيات» (٢) . ⦗٢٨٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرْوى) أرْويت الشَّعر بالماء والدُّهن: إذا أوصلته إلى جميع أجزائه، كأنه قد روي كما يروى العطشان، وكذلك تشريب الشَّعر بالماء: هو بَلُّه جميعه بالماء.\n(اسْتَبْرَأ) أي: استقصى وخَلَص من عهد الغسل، وبرئ منها كما يبرأ من الدَّيْن وغيره.\n(الحِلاب) المِحْلَبُ، وهو الإناء الذي يُحلَب فيه.\nوفي كتاب «الهروي» في باب الجيم: «كان إذا اغتسل دعا بشيء مثل الجُلاَّب، فأخذ بكفِّه، فبدأ بشقّ رأسه الأيمن، ثم الأيسر» . قال الهروي: قال الأزهري: أراد بالجُلاّب هاهنا: ماء الوَرْد، وهو فارسي معرب.\nقال الهروي: «أراه دعا بشيء مثل الحلاب» بالحاء، وهو الإناء الذي يحلَب فيه، وهذا القول من الهروي قد ذكره الأزهري في كتابه ونسبه إلى أصحاب المعاني، قال: قالوا: هو الحلاب، وهو ما تُحلَب فيه الغنم، كالمِحْلَبْ سواء، فصحف، يعني: أنه كان يغتسل في ذلك الحلاب. ⦗٢٨٦⦘\nقال الحميدي: وفي هذا الحديث في كتاب البخاري إشكال ربما ظن الظان أنه قد تأوله على الطِّيب؛ لأنه ترجم الباب، فقال: باب من بدأ بالحلاب والطِّيب عند الغسل، وفي بعض النسخ: أو الطيب، ولم يذكر في الباب غير هذا الحديث.\nوأما مسلم: فجمع الأحاديث بهذا المعنى في موضع واحد، وحديث الحلاب فيها، وذلك من فعله يدُلُّك على أنه أراد الآنية والمقادير، والله أعلم.\nويحتمل أن يكون البخاري - ﵀ - ما أراد إلا «الجُلاَّب» بالجيم. ولهذا ترجم الباب به، وبالطِّيب، ولكن الذي يروى في كتابه: إنما هو «الحلاب» بالحاء، وكذلك رويناه، وهو به أشبه منه بالجُلاَّب، لأن الطيب لمن يغتسل بعد الغسل أليق من قبله وأولى، فإنه إذا بدأ به ثم اغتسل أذهبه الماء.\n(مرافغه) الأرفاغ: المغابن من الآباط وأصول الفخذين، الواحد: رفغ ورفغ.\n(يحثي) الحثية: المرة الواحدة، والجمع حثيات، مثل حفنة وحفنات.\n_________\n(١) أي: سليمان بن حرب ومسدد على روايتهما، فقالا: فيغسل فرجه.\n(٢) رواه البخاري ١ / ٣١٠ في الغسل، باب الوضوء قبل الغسل، وباب تخليل الشعر حتى إذا ظن أنه قد أروى بشرته أفاض عليها، ومسلم رقم (٣١٦) في الحيض، باب صفة غسل الجنابة، والموطأ ١ / ٤٤ في الطهارة، باب العمل في غسل الجنابة، وأبو داود رقم (٢٤٠) و(٢٤١) ⦗٢٨٥⦘ و(٢٤٢) و(٢٤٣) و(٢٤٤) في الطهارة، باب الغسل من الجنابة، والنسائي ١ / ١٣٢ في الطهارة، باب ذكر غسل الجنب يديه قبل أن يدخلهما الإناء، وباب ذكر عدد غسل اليدين قبل إدخالهما الإناء، وباب إعادة الجنب غسل يديه بعد إزالة الأذى عن جسده، وباب ذكر وضوء الجنب قبل الغسل، وباب تخليل الجنب رأسه، والترمذي رقم (١٠٤) في الطهارة، باب ما جاء في الغسل من الجنابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن عروة، عن عائشة -﵂ -:\n«أن النبي -ﷺ- كان إذا اغتسل من الجنابة بدأ فغسل يديه، ثم توضأ كما يتوضأ للصلاة. ثم يدخل أصابعه الماء فيخلل بها أصول شعره. ثم يصب على رأسه ثلاث غرف. ثم يفيض الماء على جسده كله» .\n١ - أخرجه مالك «الموطأ» صفحة (٥٢) . والحميدي (١٦٣) قال: حدثنا سفيان. وأحمد (٦/٥٢) قال: حدثنا يحيى ووكيع. وفي (٦/١٠١) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. والدارمي (٧٥٤) قال: أخبرنا جعفر بن عون. والبخاري (١/٧٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (١/٧٤) قال: حدثنا مسدد. قال: حدثنا حماد. وفي (١/٧٦) قال: حدثنا عبدان. قال: أخبرنا عبد الله. ومسلم (١/١٧٤) قال: حدثنا يحيى بن يحيى التميمي. قال: حدثنا أبو معاوية. (ح) وحدثناه قتيبة بن سعيد وزهير بن حرب. قالا: حدثنا جرير. (ح) وحدثنا علي بن حجر. قال: حدثنا علي بن مسهر. (ح) وحدثنا أبو كريب. قال: حدثنا ابن نمير. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. (ح) وحدثناه عمرو الناقد. قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة. وفي «تحفة الأشراف» (١٢/١٦٩٠١) عن يحيى بن يحيى، عن أبي خيثمة. وأبو داود (٢٤٢) قال: حدثنا سليمان بن حرب الواشحي ومسدد. قالا: حدثنا حماد. والترمذي (١٠٤) قال: حدثنا ابن أبي عمر قال: حدثنا سفيان بن عيينة. والنسائي (١/١٣٤) وفي الكبرى (٩٣ (r» قال: أخبرنا قتيبة، عن مالك. وفي (١/١٣٥) قال: أخبرنا عمرو بن علي. قال: أنبأنا يحيى. (ح) وأخبرنا محمد بن عبد الله بن يزيد. قال: حدثنا سفيام. وفي (١/٢٠٥) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله. وفي (١/٢٠٦) قال: أخبرنا علي بن حجر. قال: حدثنا علي بن مسهر. وابن خزيمة (٢٤٢) قال: حدثنا أحمد بن عبدة، قال: أخبرنا حماد - يعني ابن زيد -.\nجميعهم - مالك، وسفيان بن عيينة، ويحيى بن سعيد، ووكيع، وحماد بن سلمة، وجعفر بن عون، وحماد بن زيد، وعبد الله بن المبارك، وأبو معاوية، وجرير بن عبد الحميد، وعلي بن مسهر، وعبد الله ابن نمير، وزائدة بن قدامة، وأبو خيثمة زهير بن معاوية - عن هشام بن عروة.\n٢ - وأخرجه أحمد (٦/٢٥٢) قال: حدثنا عبد الصمد. قال: حدثنا المثنى - يعني ابن سعيد- قال: حدثنا قتادة.\nكلاهما - هشام بن عروة، وقتادة - عن عروة، فذكره.\n(*) الروايات مطولة ومختصرة. وأثبتنا لفظ رواية مالك عند النسائي (١/١٣٤) .\n- وعن أبي سلمة بن عبد الرحمن. قال: حدثتني عائشة - ﵂:\n«أن رسول الله -ﷺ- كان إذا اغتسل من الجنابة، وضع له الإناء، فيصب على يديه، قبل أن يدخلهما الإناء حتى إذا غسل يديه، أدخل يده اليمنى في الإناء ثم صب باليمنى وغسل فرجه باليسرى حتى إذا فرغ صب باليمنى على اليسرى فغسلهما، ثم تمضمض واستنشق ثلاثا، ثم يصب على رأسه ملء كفيه ثلاث مرات، ثم يفيض على جسده» .\n* في رواية أبي بكر بن حفص عن أبي سلمة قال: «دخلت على عائشة - ﵂ - وأخوها من الرضاعة. فسألها عن غسل النبي -ﷺ- فدعت بإناء فيه ماء قدر صاع فسترت سترا، فاغتسلت فأفرغت على رأسها ثلاثا» .\n١ - أخرجه أحمد (٦/٧١) قال: حدثنا عبد الصمد. وفي (٦/١٤٣) قال: حدثنا يزيد. والبخاري (١/٧٢) قال: حدثنا عبد الله بن محمد. قال: حدثني عبد الصمد. ومسلم (١/١٧٦) قال: حدثني عبيد الله بن معاذ العنبري. قال: حدثنا أبي. والنسائي (١/١٢٧) وفي الكبرى (٢٢٥) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد.\nأربعتهم - عبد الصمد بن عبد الوارث، ويزيد، ومعاذ العنبري، وخالد بن الحارث - عن شعبة، عن أبي بكر بن حفص.\n٢ - وأخرجه أحمد (٦/٩٦) قال: حدثنا عفان. قال: حدثنا حماد - يعني ابن سلمة -. وفي (٦/١١٥) قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة. وفي (٦/١٤٣) قال: حدثنا يزيد. قال: أخبرنا شعبة. وفي (٦/١٦١) قال: حدثنا حسين بن علي، عن زائدة. وفي (٦/١٧٣) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (١/١٣٢) قال: أخبرنا أحمد بن سليمان. قال: حدثنا حسين، عن زائدة. وفي (١/١٣٣) قال: أخبرنا أحمد بن سليمان. قال: حدثنا يزيد. قال: حدثنا شعبة. وفي (١/١٣٣) وفي الكبرى (٢٣٧) قال: أخبرنا محمود بن غيلان. قال: أنبأنا النضر. قال: أنبأنا شعبة. وفي (١/١٣٤) وفي الكبرى (٢٣٨) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا عمر بن عبيد.\nأربعتهم - حماد بن سلمة، وزائدة بن قدامة، وشعبة، وعمر بن عبيد - عن عطاء بن السائب.\n٣ - وأخرجه مسلم (١/١٧٦) قال: حدثنا هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني مخرمة بن بكير، عن أبيه.\n٤ - وأخرجه النسائي (١/٢٠٥) قال: أخبرنا عمران بن يزيد بن خالد، قال: حدثنا إسماعيل بن عبد الله - هو ابن سماعة - قال: أنبأنا الأوزاعي، عن يحيى بن أبي كثير.\nأربعتهم - أبو بكر بن حفص، وعطاء بن السائب، وبكير، ويحيى بن أبي كثير - عن أبي سلمة بن عبد الرحمن، فذكره.\n(*) الروايات مطولة ومختصرة، وأثبتنا لفظ رواية النسائي (١/١٣٢) .\nوعن القاسم، عن عائشة قالت:\n«كان رسول الله -ﷺ- إذا اغتسل من الجنابة دعا بشيء نحو الحلاب فأخذ بكفه، بدأ بشق رأسه الأيمن، الأيسر، ثم أخذ بكفيه فقال بهما على رأسه» .\nأخرجه البخاري (١/٧٣) قال: حدثنا محمد بن المثنى. ومسلم (١/١٧٥) قال: حدثنا محمد بن المثنى العنزي. وأبو داود (٢٤٠) قال: حدثنا محمد بن المثنى. والنسائي (١/٢٠٦) قال: أخبرنا محمد بن المثنى. وابن خزيمة (٢٤٥) قال: حدثنا أحمد بن سعيد الدارمي.\nكلاهما - محمد بن المثنى العنزي، وأحمد بن سعيد الدارمي - عن أبي عاصم الضحاك بن مخلد، عن حنظلة بن أبي سفيان، عن القاسم، فذكره.\n- وعن الأسود، عن عائشة. قالت:\n» كان رسول الله -ﷺ- إذا أراد أن يغتسل من الجنابة، بدأ بكفيه فغسلهما ثم غسل مرافقه، وأفاض عليه الماء، فإذا أنقاهما أهوى بهما إلى حائط، ثم يستقبل الوضوء، ويفيض الماء على رأسه «.\nأخرجه أحمد (٦/١٧١) قال: حدثنا محمد بن جعفر. (ح) وعبد الوهاب. وأبو داود (٢٤٣) قال: حدثنا عمرو بن علي الباهلي. قال: حدثنا محمد بن أبي عدي.\nثلاثتهم - محمد بن جعفر، وعبد الوهاب، ومحمد بن أبي عدي - عن سعيد بن أبي عروبة، عن أبي معشر، عن إبراهيم النخعي عن الأسود، فذكره.\n- وعن الشعبي، عن عائشة. قالت:\n«كان رسول الله -ﷺ- إذا اغتسل من الجنابة، بدأ فتوضأ وضوءه للصلاة، وغسل فرجه وقدميه، ومسح يده بالحائط، ثم أفاض عليه الماء، فكأني أرى أثر يده في الحائط» .\nأخرجه أحمد (٦/٢٣٦) قال: حدثنا يزيد. قال: أخبرنا عروة أبو عبد الله البزاز، عن الشعبي، فذكره.\n* وأخرجه أبو داود (٢٤٤) قال: حدثنا الحسن بن شوكر. قال: حدثنا هشيم. عن عروة الهمداني. قال: حدثنا الشعبي. قال: قالت عائشة - ﵂ -: «لئن شئتم لأرينكم أثر يد رسول الله -ﷺ- في الحائط، حيث كان يغتسل من الجنابة» .\nوعن شيخ من بني سواءة. قال: سألت عائشة، قلت: أكان رسول الله -ﷺ- إذا أجنب، فغسل رأسه بغسل، اجتزأ بذلك، أم يفيض الماء على رأسه؟ قالت: بل كان يفيض على رأسه الماء» .\nأخرجه أحمد (٦/٧٠) قال: حدثنا حسين. وفي (٦/٢٢٢) قال: حدثنا حجاج.\nكلاهما - حسين، وحجاج - عن شريك، عن قيس بن وهب، عن شيخ من بني سواءة، فذكره.\nوعن رجل من بني سواءة بن عامر، عن عائشة، فيما يفيض بين الرجل والمرأة من الماء قالت:\n«كان رسول الله -ﷺ- يأخذ كفّا من ماء، يصب عليّ الماء، ثم يأخذ كفّا من ماء يصبه عليه» .\nأخرجه أحمد (٦/١٥٣) . وأبو داود (٢٥٧) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد بن حنبل، ومحمد بن رافع - قالا: حدثنا يحيى بن آدم. قال: حدثنا شريك، عن قيس ابن وهب، عن رجل من بني سواءة بن عامر، فذكره.\nوعن رجل من بني سواءة بن عامر، عن عائشة، عن النبي -ﷺ-:\n«أنه كان يغسل رأسه بالخطمي، وهو جنب، يجتزئ بذلك، ولايصب عليه الماء» .\nأخرجه أبو داود (٢٥٦) قال: حدثنا محمد بن جعفر بن زياد. قال: حدثنا شريك، عن قيس بن وهب، عن رجل من بني سواءة بن عامر، فذكره.\nوعن عبيد بن عمير. قال: بلغ عائشة أن عبد الله بن عمرو يأمر النساء إذا اغتسلن أن ينقضن رءوسهن. فقالت: يا عجبا لابن عمرو هذا. يأمر النساء إذا اغتسلن أن ينقضن رءوسهن أفلا يأمرهن أن يحلقن رؤوسهن؟ لقد كنت أغتسل أنا ورسول الله -ﷺ- من إناء واحد، ولا أزيد على أن أفرغ على رأسي ثلاث إفراغات» .\nأخرجه أحمد (٦/٤٣) قال: حدثنا إسماعيل. قال: أخبرنا أيوب. ومسلم (١/١٧٩) قال: حدثنا يحيى ابن يحيى وأبو بكر بن أبي شيبة وعلي بن حجر. جميعا عن ابن علية. قال يحيى: أخبرنا إسماعيل بن علية، عن أيوب. وابن ماجة (٦٠٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا إسماعيل بن علية، عن أيوب. والنسائي (١/٢٠٣) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن إبراهيم بن طهمان. وابن خزيمة (٢٤٧) قال: حدثنا عمران بن موسى القزاز. قال: حدثنا عبد الوارث - يعني ابن سعيد العنبري -. (ح) وحدثنا أبو عمار الحسين بن حريث ويعقوب بن إبراهيم الدورقي. قال أبو عمار: حدثنا إسماعيل بن إبراهيم. وقال الدورقي: حدثنا ابن علية - وهو إسماعيل بن إبراهيم -.\nجميعا - عبد الوارث، وابن علية - عن أيوب.\nكلاهما - أيوب، وإبراهيم بن طهمان - عن أبي الزبير، عن عبيد بن عمير، فذكره.\n(*) الروايات متقاربة المعنى، وأثبتنا لفظ رواية مسلم (١/١٧٩) .\nوعن جُمَيع بن عمير، أحد بني تيم الله بن ثعلبة، قال: دخلت مع أمي وخالتي على عائشة، فسألتها إحداهما: كيف كنتم تصنعون عند الغسل؟ فقالت عائشة:\n«كان رسول الله -ﷺ- يتوضأ وضوءه للصلاة، ثم يفيض على رأسه ثلاث مرات، ونحن نفيض على رءوسنا خمسا من أجل الضُّفر» .\nأخرجه أحمد (٦/١٨٨) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا زائدة. والدارمي (١١٥٣) قال: أخبرنا أبو الوليد. قال: حدثنا زائدة. وأبو داود (٢٤١) قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا عبد الرحمن - يعني ابن مهدي - عن زائدة بن قدامة. وابن ماجة (٥٧٤) قال: حدثنا محمد بن عبد الملك ابن أبي الشوارب. قال: حدثنا عبد الواحد بن زياد. والنسائي في الكبرى «تحفة الأشراف» (١١/١٦٠٥٣) عن محمد بن إسماعيل بن إبراهيم، عن عبد الرحمن بن مهدي، عن زائدة.\nكلاهما - زائدة، وعبد الواحد بن زياد - عن صدقة بن سعيد الحنفي، قال: حدثني جميع بن عمير أحد بني تيم الله بن ثعلبة، فذكره.\nوعن صفية بنت شيبة، عن عائشة. قالت:\n«كنا إذا أصابت إحدانا جنابة، أخذت بيديها ثلاثا فوق رأسها، ثم تأخذ بيدها على شقها الأيمن، وبيدها الأخرى على شقها الأيسر» .\nأخرجه البخاري (١/٧٧) قال: حدثنا خلاد بن يحيى. وأبو داود (٢٥٣) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا يحيى بن أبي بكير.\nكلاهما - خلاد بن يحيى، ويحيى بن أبي بكير - قالا: حدثنا إبراهيم بن نافع، عن الحسن بن مسلم، عن صفية بنت شيبة، فذكرته.","vol":"7","page":280},{"text":"٥٣٢٠ - (خ ط د) عائشة - ﵂ - قالت: «كنا إذا أصابت إحدانا جنابة، أخَذَتْ بيدها ثلاثًا فوق رأسها، ثم تأخذُ بيدها على شِقِّها الأيمن، وبيدها الأخرى على شِقِّها الأيسر» أخرجه البخاري.\nهذا الحديث أخرجه الحميديُّ عن عائشةَ في أفراد البخاري، ولم يجعلْهُ في ⦗٢٨٧⦘ جملة رِوايات الحديث الذي قبله، وذلك بخلاف عادته، إلا أن يكون لأجل أنه موقوف على عائشةَ قد أفرده، وقد استعمل مثل ذلك ولم يفرده، وحيث أفرده اتَّبعناه، وأوردناه عقيب الحديث الطويل ونبَّهنا عليه.\nوأخرجه أبو داود قالت: «كانت إحدانا إذا أصابتها جنابة، أخذت ثلاثَ حَفَنات هكذا - تعني: بكفيها جميعًا -[فتصبُّ] على رأسها، وأخذت بيدٍ واحدة، فصبَّتها على هذا الشِّقّ، والأخرى على الشِّقّ الآخر» .\nوفي رواية «الموطأ» عن مالك قال: «بلغه: أن عائشةَ سئلت عن غسل المرأة رأسها من الجنابة، فقالت: لِتَحْفِنْ على رأسها ثلاث حَفنات من الماء، ولْتضغَثْ رأسَها بيدها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَلْتَضْغَث) الضِّغث: المَرْس (٢)، [وقال المصنف في «النهاية»: الضغث: معالجة شعر الرأس باليد عند الغسل] .\n_________\n(١) رواه البخاري ١ / ٣٢٩ و٣٣٠ في الغسل، باب من بدأ بشق رأسه الأيمن في الغسل، والموطأ ١ / ٤٥ في الطهارة، باب العمل في غسل الجنابة، وأبو داود رقم (٢٥٣) في الطهارة، باب في المرأة تنقض شعرها عند الغسل.\n(٢) المرس، والمرث: الدلك، قال في \" اللسان \": المرس: مصدر مرس التمر يمرسه، ومرثه يمرثه: إذا دلكه في الماء حتى ينماث فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع الحديث المتقدم.","vol":"7","page":286},{"text":"٥٣٢١ - (خ م د ت س) ميمونة - ﵂ - قالت: «توضأ رسول الله - ﷺ-[وضوءه] للصلاة غير رجليه، وغسل فرجه، وما أصابه من ⦗٢٨٨⦘ الأذى، ثم أفاض عليه الماء، ثم نَحَّى رجليه فغسلهما، هذا غسله من الجنابة» .\nوفي رواية قالت: «سترتُ النبيَّ - ﷺ- وهو يغتسل من الجنابة، فغسل يديه، ثم صَبَّ بيمينه على شماله، فغسل فرجه وما أصابه، ثم مسح بيديه على الحائط، أو الأرض، ثم توضأ وضوءه للصلاة غير رجليه، ثم أفاض على جسده الماء، ثم تَنحَّى فغسل قدميه» .\nوفي رواية «فغسل فرجه بيده، ثم دَلَكَ بها الحائط، ثم غسلها، ثم توضأ وضوءه للصلاة، فلما فرغ من غسله غسل رجليه» .\nوفي أخرى قالت: «وضعتُ للنبيِّ - ﷺ- ماء يغتسل به، فأفرغ على يديه، فغسلهما مرتين أو ثلاثًا، ثم أفرغ بيمينه على شماله، فغسلَ مَذاكِيرَه، ثم دَلَكَ يده بالأرض، ثم مضمض واستنشق، ثم غسل وجهه ويديه، ثم غسل رأسه ثلاثًا، ثم أفرغ على جسده، ثم تنحَّى من مقامه، فغسل قدميه» .\nوفي رواية نحوه، وفي آخره قالت: «فناولتُه خِرْقة، فقال بيده هكذا، ولم يُرِدها» .\nوفي أخرى نحوه قالت: «فأتيتُه بخرقة فلم يُرِدْها، وجعل ينفض بيديه» .\nوفي أخرى «فناولتُه ثوبًا، فلم يأخذه، وانطلق وهو ينفُض يديه» .\nوفي أخرى «أن النبيَّ - ﷺ- أُتِيَ بمنديل، فلم يَمَسَّه، وجعل يقول هكذا - تعني يَنْفُضُه-» . أخرجه البخاري ومسلم. ⦗٢٨٩⦘\nوفي رواية أبي داود قالتْ: «وَضَعْتُ للنبيِّ - ﷺ- غُسلًا يغتسل به من الجنابة، فأكْفَأ الإناءَ على يده اليمنى، فغسلها مرتين، أو ثلاثًا، ثم صب على فرجه، فغسل فرجَهُ بشماله، ثم ضرب بيده الأرض، فغسلها، ثم مضمض واستنشق، وغسل وجهه ويديه، ثم صَبَّ على رأسه وجسده، ثم تَنَحَّى ناحية فغسل رجليه، فناولتُه المنديلَ، فلم يأخذْهُ، وجعل ينفُض الماءَ عن جسده» فذكرت ذلك لإبراهيم (١)، فقال: كانوا لا يروْن بالمنديل بأسًا، ولكن كانوا يكرهون العادة، قال أبو داود: قال مسدَّد: قلت لعبد الله بن داود: كانوا يكرهونه للعادة؟ فقال: هكذا هو، ولكن وجدته في كتابي هكذا.\nوفي رواية الترمذي قالت: «وضعتُ للنبيِّ - ﷺ- غُسلًا، فاغتسل من الجنابة، فَأكْفَأ الإناءَ بشماله على يمينه، فغسل كفيه، ثم أدخل يدهُ في الإناءِ، فأفاض على فرجه، ثم دَلَكَ بيده الحائط أو الأرض، ثم مضمض واستنشق، وغسل وجهه وذراعيه، فأفاض على رأسه ثلاثًا، ثم أفاض على سائر جسده، ثم تنحى فغسل رجليه» .\nوفي رواية النسائي قالت: «أدْنَيتُ لرسول الله - ﷺ- غسْلَه من الجنابة، فغسل كفَّيْه مرتين أو ثلاثًا، ثم أدخل يمينه في الإناء فأفرغ بها على فرجه، ⦗٢٩٠⦘ ثم غسله بشماله، ثم ضرب بشماله الأرض، فدلكها دَلْكًا شديدًا، ثم توضأ وضوءه للصلاة، ثم أفرغ رأسه ثلاث حَثَيات مِلءَ كفَّيه، ثم غسل سائر جسده، ثم تَنحَّى عن مقامه فغسل رجليه، قالت: ثم أتيته بالمنديل فردَّه» وأخرج الرواية الأولى.\nوله في أخرى قالت: «كان إذا اغتسل من الجنابة يبدأ فيغسل يديه، ثم يُفْرِغ بيمينه على شِماله، ثم يُفْرغ على رأسه وعلى [سائر] جسده، ثم يتنحَّى فيغسل رجليه» .\nوفي أخرى قالت: «اغتسل النبيُّ - ﷺ- من الجنابة، فغسل فرجه، ودَلَك يده بالأرض - أو الحائط - ثم توضأ وضوءه للصلاة، ثم أفاض على رأسه وسائر جسده» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غِسلًا) الغِسْل - بكسر الغين (٣) -: ما يغتسل به. ⦗٢٩١⦘\n(فأكْفَأ) أكْفَأت الإناء: إذا أمَلْتَه.\n_________\n(١) هو إبراهيم النخعي، والقائل له: هو سليمان الأعمش، كما في رواية أبي عوانة في هذا الحديث، أخرجه أحمد في \" المسند \" والإسماعيلي في مستخرجه على البخاري.\n(٢) رواه البخاري ١ / ٣١١ في الغسل، باب الوضوء قبل الغسل، وباب الغسل مرة واحدة، وباب المضمضة والاستنشاق في الجنابة، وباب مسح اليد بالتراب ليكون أنقى، وباب تفريق الغسل والوضوء، وباب من أفرغ بيمينه على شماله في الغسل، وباب من توضأ في الجنابة ثم غسل سائر جسده ولم يعد غسل مواضع الوضوء مرة أخرى، وباب نفض اليد من الغسل عن الجنابة، وباب التستر في الغسل عند الناس، ومسلم رقم (٣١٧) في الحيض، باب صفة غسل الجنابة، وأبو داود رقم (٢٤٥) في الطهارة، باب الغسل من الجنابة، والترمذي رقم (١٠٣) في الطهارة، باب ما جاء في الغسل من الجنابة، والنسائي ١ / ١٣٧ في الطهارة، باب غسل الرجلين في غير المكان الذي يغتسل فيه، وفي الغسل، باب مسح اليد بالأرض بعد غسل الفرج، وباب الغسل مرة واحدة.\n(٣) في النهاية: بضم الغين، وهو أصوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٣١٦) قال: حدثنا سفيان. وأحمد (٦/٣٢٩) قال: حدثنا أبو معاوية. وفي (٦/٣٣٠) قال: حدثنا وكيع. «قال عبد الله بن أحمد: وحدثني أبو الربيع. قال: حدثنا وكيع» . وفي (٦/٣٣٥) قال: حدثنا وكيع. وفي (٦/٣٣٦) قال: حدثنا عفان. قال: حدثنا أبو عوانة. والدارمي (٧٥٣) قال: أخبرنا أبو الوليد. قال: حدثنا زائدة. والبخاري (١/٧٢) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. وفي (١/٧٣) قال: حدثنا موسى بن إسماعيل. قال: حدثنا عبد الواحد. وفي (١/٧٤) قال: حدثنا عمر بن حفص بن غياث. قال: حدثنا أبي. وفي (١/٧٤) قال: حدثنا الحميدي. قال: حدثنا سفيان. وفي (١/٧٥) قال: حدثنا محمد بن محبوب، قال: حدثنا عبد الواحد. وفي (١/٧٥) قال: حدثنا موسى بن إسماعيل. قال: حدثنا أبو عوانة. وفي (١/٧٦) قال: حدثنا يوسف بن عيسى. قال: أخبرنا الفضل بن موسى. وفي (١/٧٧) قال: حدثنا عبدان. قال: أخبرنا أبو حمزة. وفي (١/٧٨) قال: حدثنا عبدان. قال: أخبرنا عبد الله. قال: أخبرنا سفيان. ومسلم (١/١٧٤) قال: حدثني علي بن حجر السعدي. قال: حدثني عيسى بن يونس. وفي (١/١٧٥) قال: حدثنا محمد بن الصباح وأبو بكر بن أبي شيبة، وأبو كريب والأشج وإسحاق، كلهم عن وكيع (ح) وحدثناه يحيى بن يحيى وأبو كريب. قالا: حدثنا أبو معاوية. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن إدريس. وفي (١/١٨٣) قال: حدثنا إسحاق بن إبراهيم الحنظلي. قال: أخبرنا موسى القارئ. قال: حدثنا زائدة. وأبو داود (٢٤٥) قال: حدثنا مسدد بن مسرهد. قال: حدثنا عبد الله بن داود. وابن ماجة (٤٦٧ و٥٧٣) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع. والترمذي (١٠٣) قال: حدثنا هناد. قال: حدثنا وكيع. والنسائي (١/١٣٧) . وفي الكبرى (٢٤٣) قال: أخبرنا علي بن حجر. قال: أنبأنا عيسى. وفي (١/٢٠٠) قال: أخبرنا قتيبة. قال: حدثنا عبيدة. وفي (١/٢٠٤) قال: أخبرنا محمد بن علي، قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. وفي (١/٢٠٤) قال: أخبرنا محمد بن العلاء. قال: حدثنا أبو معاوية. وفي (١/٢٠٨) قال: أخبرنا إسحاق ابن إبراهيم قال: أنبأنا جرير. وفي «تحفة الأشراف» (١٢/١٨٠٦٤) عن يوسف بن عيسى، عن الفضل ابن موسى. وابن خزيمة (٢٤١) قال: حدثنا أبو موسى. قال: حدثنا أبو معاوية. (ح) وحدثنا هارون بن إسحاق الهمداني. قال: حدثنا ابن فضيل. (ح) وحدثنا سلم بن جنادة. قال: حدثنا وكيع. (ح) وحدثنا علي بن حجر. قال: حدثنا عيسى بن يونس. (ح) وحدثنا عبد الله بن سعيد الأشج. قال: حدثنا ابن إدريس. (ح) وحدثنا أبو موسى. قال: حدثنا عبد الله بن داود.\nجميعهم - سفيان بن عيينة، وأبو معاوية، ووكيع، وأبو عوانة، وزائدة، وسفيان الثوري، وعبد الواحد ابن زياد، وحفص بن غياث، والفضل بن موسى، وأبو حمزة، وعيسى بن يونس، وعبد الله بن إدريس، وعبد الله بن داود، وعبيدة بن حميد، وجرير، ومحمد بن فضيل - عن سليمان الأعمش، عن سالم بن أبي الجعد.\n٢ - وأخرجه عبد بن حميد (١٥٥٠) . والدارمي (٧١٨) قال عبد: حدثنا وقال الدارمي: أخبرنا عبيد الله ابن موسى، عن ابن أبي ليل، عن سلمة بن كهيل.\nكلاهما - سالم بن أبي الجعد، وسلمة بن كهيل - عن كريب، عن عبد الله بن عباس، فذكره.\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة. وبعضهم يزيد على بعض في الحديث.","vol":"7","page":287},{"text":"٥٣٢٢ - (س) عبد الله بن عمر - ﵄ - «أن عمر سأل رسول الله - ﷺ- عن الغسل من الجنابة - واتسقَت الأحاديث على هذا - يبدأ فيُفرِغ على يده اليمنى مرتين أو ثلاثًا، ثم يُدْخِلُ يده اليمنى في الإناء، فيصب بها على فرجه، [ويدَه اليُسرى على فرجه]، فيغسل ما هنالك حتى يُنْقِيَه، ثم يضع يده اليسرى على التُّراب إن شاء، ثم يصبُّ على يده اليسرى حتى يُنْقِيَها، ثم يغسل يديه ثلاثًا، ويستنشق ويمضمض، ويغسل وجهه وذراعيه ثلاثًا، حتى إذا بلغ رأسه لم يمسح، وأفرغ عليه الماء، فهكذا كان غُسل رسول الله - ﷺ- فيما ذُكر» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اتَّسقَت الأحاديث) أي: انتظمت واتفقت.\n_________\n(١) ١ / ٢٠٥ و٢٠٦ في الغسل، باب ترك مسح الرأس في الوضوء من الجنابة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي (١/٢٠٥) قال: أخبرنا عمران بن يزيد بن خالد، قال: حدثنا إسماعيل بن عبد الله - وهو ابن سماعة -، قال: أنبأنا الأوزاعي، عن يحيى بن أبي كثير، عن عمرو بن سعد، عن نافع، فذكره.","vol":"7","page":291},{"text":"٥٣٢٣ - (م ت د س) أم سلمة - ﵂ - قالت: «قلتُ: يا رسول الله، إني امرأة أشُدُّ ضَفْرَ رأسي، أفأنْقُضُه لغُسل الجنابة؟ قال: لا، إنما يكفيكِ أن تَحْثي على رأسك ثلاث حَثَيَات، ثم تُفيضينَ (١) عليه الماء فتَطْهُرينَ» . ⦗٢٩٢⦘\nوفي أخرى «أفأنقضه للحيضة وللجنابة؟ قال: لا ... ثم ذكر بمعنى الحديث» أخرجه مسلم.\nوفي رواية الترمذي مثل الأولى.\nوفي رواية أبي داود «أن امرأة من المسلمين - وقال زهير [يعني: ابن حرب] إنها قالت: يا رسول الله، إني امرأة أشُدُّ ضَفْر رأسي، أفأنقضُه للجنابة؟ قال: إنما يكفيكِ أن تَحْفِني عليه ثلاثًا - وقال زهير: تَحْثي عليه ثلاثَ حَثَيَات من ماء - ثم تُفيضِي على سائرِ جسدك، فإذا أنتِ قد طَهُرْتِ» .\nوفي أخرى «أن امرأة جاءت إلى أمِّ سلمةَ ... بهذا الحديث.\nقالت: فسألتُ لها النبيَّ - ﷺ- ... بمعناه، وقال فيه: واغْمِزي قُرونكِ عند كل حَفْنَة» .\nوفي رواية النسائي قالت: «يا رسول الله، إني امرأة شديدة ضَفْرَة رأسي، أفأنْقُضُها عند غسلها من الجنابة؟ قال: إنما يكفيكِ أن تَحْثي على رأسكِ ثلاثَ حَثَيَات من ماء، ثم تُفِيضين على جسدكِ» (٢) .\n⦗٢٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اغْمِزي قُرُونَك) القُرُون: الضَّفائر من الشعر، وغمزها: كَبْسُها باليد، ليدخل الماء فيها.\n_________\n(١) القياس حذف النون عطفًا على \" تحثي \" فالوجه أن يكون التقدير: أنت تفيضين، فيكون من باب عطف الجمل.\n(٢) رواه مسلم رقم (٣٣٠) في الحيض، باب حكم ضفائر المغتسلة، وأبو داود رقم (٢٥١) و(٢٥٢) في الطهارة، باب في المرأة هل تنقض شعرها عند الغسل، والترمذي رقم (١٠٥) في الطهارة، باب هل تنقض المرأة شعرها عند الغسل، والنسائي ١ / ١٣١ في الطهارة، باب ذكر ترك المرأة نقض ضفر رأسها عند اغتسالها من الجنابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، راجع الحديث رقم (٥٣١١) الرواية الأخيرة.","vol":"7","page":291},{"text":"٥٣٢٤ - (م) عبيد بن عمير (١) قال: «بلَغَ عائشةَ أن عبد الله بنَ عَمْرو يأمر النساء - إذا اغْتَسلْنَ - أن يَنْقُضْنَ رؤوسهنَّ، قالت: يا عَجبًا لابن عمرو هذا! يأمر النساء إذا اغتسلن أن يَنْقُضنَ رؤوسهنَّ، أفلا يأمرهنَّ أن يحلقن رؤوسهن؟ لقد كنت أغتسل [أنا] ورسول الله - ﷺ- من إناء واحد، ولا أزيدُ على أن أُفْرِغ على رأسي ثلاث إفراغات» أخرجه مسلم (٢) .\n_________\n(١) هو عبيد بن عمير بن قتادة بن سعيد بن عامر بن جندع بن ليث الليثي ثم الجندعي أبو عاصم المكي قاص أهل مكة، روى عن أبيه.\n(٢) رقم (٣٣١) في الحيض، باب حكم ضفائر المغتسلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٣) قال: حدثنا إسماعيل. قال: أخبرنا أيوب. ومسلم (١/١٧٩) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وعلي بن حجر. جميعا، عن ابن علية. قال يحيى: أخبرنا إسماعيل بن علية، عن أيوب. وابن ماجة (٦٠٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية، عن أيوب. والنسائي (١/٢٠٣) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن إبراهيم بن طهمان. وابن خزيمة (٢٤٧) قال: حدثنا عمران بن موسى القزاز. قال: حدثنا عبد الوارث - يعني ابن سعيد العنبري -. (ح) وحدثنا أبو عمار الحسين بن حريث ويعقوب بن إبراهيم الدورقي. قال أبو عمار: حدثنا إسماعيل بن إبراهيم. وقال الدورقي: حدثنا ابن علية - وهو إسماعيل بن إبراهيم - جميعا- عبد الوارث، وابن علية - عن أيوب.\nكلاهما - أيوب، وإبراهيم بن طهمان - عن أبي الزبير،عن عبيد بن عمير، فذكره.","vol":"7","page":293},{"text":"٥٣٢٥ - (خ م س) محمد الباقر: قال: قال لي جابر: «أتاني ابنُ عَمِّكَ - يُعرِّض بالحسن بن محمد بن الحنفية - قال لي: كيف الغسل من الجنابة؟ قلت: كان النبيُّ - ﷺ- يأخُذُ ثلاثة أكُفّ فَيُفيضُها على رأسه، ثم يُفيضُ على سائر جسده، فقال الحسن: إني رجل كثيرُ الشَّعرِ؟ فقلتُ: كان النبيُّ - ﷺ- أكثر شعرًا منك» .\nوفي رواية: «أن النبيَّ - ﷺ- كان يُفرغ على رأسه ثلاثًا» . ⦗٢٩٤⦘\nأخرجه البخاري ومسلم.\nوفي رواية عن جعفر بن أبي وَحْشِيَّة عن أبي سفيان عن جابر «أن وَفْدَ ثقيف سألوا النبيَّ - ﷺ-، قالوا: إن أرضَنَا أرض باردة، فكيف بالغسل؟ فقال: أمَّا أنا: فأُفْرِغ على رأسي ثلاثًا» .\nهذه الرواية أخرجها الحميديُّ في أفراد مسلم، والروايات التي قبلها في المتفق عليه، وهذا عجب، فإنها منها، وليس فيها إلا أنَّ راويها غير الأول، وذلك بخلاف عادته.\nوفي رواية النسائي قال: «كان رسول الله - ﷺ- إذا اغتسل أفْرَغَ على رأسه ثلاثًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأَفْرَغ) أَفْرَغْت الإناء إفرَاغًا: إذا قَلَبْتَ ما فيه من الماء، والإفراغة: المرة الواحدة، وجمعه: إفراغات.\n_________\n(١) رواه البخاري ١ / ٣١٦ في الغسل، باب من أفاض على رأسه ثلاثًا، وباب الغسل بالصاع ونحوه، ومسلم رقم (٣٢٨) و(٣٢٩) في الحيض، باب استحباب إفاضة الماء على الرأس وغيره ثلاثًا، والنسائي ١ / ٢٠٧ في الغسل، باب ما يكفي الجنب من إفاضة الماء عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٦٤) قال: حدثنا سفيان. وأحمد بن حنبل (٣/٣١٩) قال: حدثنا يحيى. وفي (٣/٣٧٩) قال: حدثنا عبد الوهاب الثقفي. والبخاري في «الأدب المفرد» (٩٥٩) قال: حدثنا موسى. قال: حدثنا وهيب. ومسلم (١/١٧٨) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب -يعني الثقفي -. وابن ماجة (٥٧٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث. وابن خزيمة (٢٤٣) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن المخزومي، وعمر بن حفص الشيباني، قالوا: حدثنا سفيان\nخمستهم - سفيان، ويحيى، وعبد الوهاب، ووهيب، وحفص - عن جعفر بن محمد.\n٢ - وأخرجه أحمد (٣/٢٩٨) قال: حدثنا محمد بن جعفر. وفي (٣/٣٧٠) قال: حدثنا سعيد بن عامر. والبخاري (١/٧٣) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. والنسائي (١/٢٠٧) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nثلاثتهم - غندر، وسعيد، وخالد - عن شعبة، عن مخول بن راشد.\n٣- وأخرجه البخاري (١/٧٢) قال: حدثنا عبد الله بن محمد، قال: حدثنا يحيى بن آدم، قال: حدثنا زهير. والنسائي (١/١٢٧) . وفي الكبرى (٢٢٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو لأحوص. كلاهما - زهير، وأبو الأحوص - عن أبي إسحاق.\n٤ - وأخرجه البخاري (١/٧٣) قال: حدثنا أبو نعيم، قال: حدثنا معمر بن يحيى بن سام.\nأربعتهم - جعفر، ومخول، وأبو إسحاق، ومعمر - عن محمد بن علي، فذكره.\n(*) في رواية حفص بن غياث عند ابن ماجة قال: «قلت: يا رسول الله أنا في أرض باردة فكيف الغسل من الجنابة؟ فقال -ﷺ-: أما أنا فأحثو على رأسي ثلاثا» .\nوفي رواية أبي إسحاق، قال جابر: «يكفي من الغسل من الجنابة صاع من ماء» ثم ذكر باقي القصة.","vol":"7","page":293},{"text":"٥٣٢٦ - (د) شعبة: «أن ابن عباس كان إذا اغتسل من الجنابةِ يُفرغُ بيده اليمنى على يده اليسرى سبع مرار، ثم يغسل فرجه - فَنَسِيَ مَرة كم أفرغ، ⦗٢٩٥⦘ فسألني: [كم أفرغْت]؟ فقلتُ: لا أدري، فقال: لا أمَّ لك، وما يمنعك أن تدري؟ ثم يتوضأ وضوءَه للصلاة، ثم يفيض على جلده الماء، ثم يقول: هكذا كان رسول الله - ﷺ- يتطهَّر» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٦) في الطهارة، باب الغسل من الجنابة، وفي سنده شعبة بن دينار الهاشمي مولى ابن عباس، وهو سيء الحفظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\nأخرجه أحمد (١/٣٠٧) (٢٨٠١) قال: حدثنا يزيد بن هارون. وأبو داود (٢٤٦) قال: حدثنا حسين بن عيسى الخراساني، قال: حدثنا ابن أبي فديك.\nكلاهما - يزيد، وابن أبي فديك - عن ابن ذئب، عن شعبة مولى ابن عباس، فذكره.\nقلت: الراوي عن ابن عباس، ضعفوه.","vol":"7","page":294},{"text":"٥٣٢٧ - (خ م د س) جبير بن مطعم - ﵁ - قال: قال رسول الله - ﷺ-: «أمَّا أنا فأُفيض على رأسي ثلاثًا، وأشار بيديه كلتيهما» .\nوفي رواية قال: «تَمَارَوْا في الغسل عندَ رسول الله - ﷺ-، فقال بعضُ القوم: أمَّا أنا فإني أغسل رأسي بكذا وكذا، فقال رسول الله - ﷺ-: أمَّا أنا فأُفِيض على رأسي ثلاثَ أكفّ» .\nوفي أخرى: «أنَّ رسول الله - ﷺ- ذُكر عنده الغسل من الجنابة، فقال: أمَّا أنا فأُفرغ على رأسي ثلاثًا» .\nأخرجه البخاري ومسلم، وأخرج أبو داود الرواية الآخرة، وأخرج النسائي الثانية.\nوله في أخرى «أن النبيَّ - ﷺ- ذُكر عنده الغسل من الجنابة، فقال: أمَّا أنا فأُفرغ على رأسي ثلاثًا» (١) . ⦗٢٩٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَمَارَينا) التَّماري والممَارَاة: الاختلاف والمنازعة.\n_________\n(١) رواه البخاري ١ / ٣١٥ و٣١٦ في الغسل، باب من أفاض على رأسه ثلاثًا، ومسلم رقم (٣٢٧) في الحيض، باب استحباب إفاضة الماء على الرأس وغيره ثلاثًا، وأبو داود رقم (٢٣٩) في الطهارة، باب الغسل من الجنابة، والنسائي ١ / ٢٠٧ في الغسل، باب ما يكفي الجنب من إفاضة الماء عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٨١) قال: حدثنا حجين بن المثنى، قال: حدثنا إسرائيل. وفي (٤/٨٤) قال: حدثنا وكيع، وعبد الرحمن. عن سفيان. وفي (٤/٨٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (١/٧٣) قال: حدثنا أبو نعيم. قال: حدثنا زهير. ومسلم (١/١٧٧) قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد، وأبو بكر بن أبي شيبة، عن أبي الأحوص. وفي (١/١٧٨) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٢٣٩) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير. وابن ماجة (٥٧٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص. والنسائي (١/١٣٥) وفي الكبرى (٢٤٠) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو الأحوص. وفي (١/٢٠٧) قال: أخبرنا عبيد الله بن سعيد، عن يحيى، عن شعبة. (ح) وأنبأنا سويد بن نصر، قال: حدثنا عبد الله، عن شعبة.\nخمستهم - إسرائيل، وسفيان، وشعبة، وزهير، وأبو الأحوص - عن أبي إسحاق، عن سليمان بن صرد، فذكره.","vol":"7","page":295},{"text":"٥٣٢٨ - (ط) نافع - مولى ابن عمر -: «أن ابن عمر - ﵄ - كان إذا اغتسل بدأ فأفرغ على يده اليمنى فغسلها، ثم غسل فرجه، ثم تمضمض واسْتَنْثَر، ثم غسل وجهه، ونضح في عينيه، ثم غسل يده اليمنى، ثم غسل يده اليسرى، ثم غسل رأسه، ثم اغتسل وأفاض عليه الماء» . أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤٥ في الطهارة، باب العمل في غسل الجنابة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٩٨) عن نافع، فذكره.","vol":"7","page":296},{"text":"<span data-type=\"title\" id=toc-1117>[النوع] الثاني: في الغسل الواحد للمرات من الجماع</span>\n٥٣٢٩ - (خ د ت س) قتادة «أن أنس بن مالك حدَّثهم: أن رسول الله - ﷺ- كان يطوف على نسائه بغسل واحد» .\nوفي رواية «أن رسول الله - ﷺ- طاف على نسائه في غسل واحد» .\nأخرجه البخاري وأبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه البخاري ١ / ٣٢٤ في الغسل، باب إذا جامع ثم عاد، وباب الجنب يخرج ويمشي في السوق، وفي النكاح، باب كثرة النساء، وباب من طاف على نسائه في غسل واحد، وأبو داود رقم (٢١٨) في الطهارة، باب في الجنب يعود، والترمذي رقم (١٤٠) في الطهارة، باب ما جاء في الرجل يطوف على نسائه بغسل واحد، والنسائي ١ / ١٤٣ في الطهارة، باب إتيان النساء قبل إحداث الغسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه البخاري (١/٧٩ و٧/٤٤) قال: حدثنا عبد الأعلى بن حماد، وفي (٧/٤) قال: حدثنا مسدد. والنسائي (٦/٥٣) قال: أخبرنا إسماعيل بن مسعود. ثلاثتهم عن يزيد بن زريع.\n٢ - وأخرجه أحمد (٣/١٦٦) قال: حدثنا عبد العزيز بن عبد الصمد. وليس فيه «وله يومئذ تسع نسوة» .\nكلاهما عن سعيد بن أبي عروبة، عن قتادة.","vol":"7","page":296},{"text":"٥٣٣٠ - (د) أبو رافع - ﵁ -: «أن النبيَّ - ﷺ- طاف ذات يوم على نسائه، يغتسل عند هذه، وعند هذه، قال: فقلت له: يا رسول الله، ألا تجعله غسلًا واحدًا آخرًا؟ قال: هذا أزكى وأطيب وأطهر» .\nأخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَزْكى) الزَّكاء: الطهارة والنَّماء.\n_________\n(١) رقم (٢١٩) في الطهارة، باب الوضوء لمن أراد أن يعود، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٨) قال: حدثنا عفان. وفي (٦/٩) قال: حدثنا عبد الرحمن وأبو كامل. وفي (٦/٣٩١) قال: حدثنا يزيد. وأبو داود (٢١٩) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٥٩٠) قال: حدثنا إسحاق بن منصور. قال: أنبأنا عبد الصمد. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٣٢) عن محمد بن معمر، عن حبان بن هلال.\nسبعتهم - عفان، وعبد الرحمن بن مهدي، وأبو كامل، ويزيد بن هارون، وموسى بن إسماعيل، وعبد الصمد بن عبد الوارث، وحبان بن هلال - عن حماد بن سلمة، عن عبد الرحمن بن أبي رافع، عن عمته سلمى، فذكرته.\n(*) في رواية عبد الرحمن وأبي كامل: «عبد الرحمن بن عبد الله بن أبي رافع» .\n(*) وفي رواية حبان بن هلال: «عبد الرحمن بن فلان بن أبي رافع» .\n(*) وفي رواية عبد الرحمن وأبي كامل ويزيد: «عن عمته» ولم يسمها.","vol":"7","page":297},{"text":"٥٣٣١ - (م د ت س) أبو سعيد الخدري - ﵁ -: «أن رسول الله - ﷺ- قال: «إذا أتى أحدُكم أهلَه، ثم بَدَا له أن يُعاوِدَ فليتوضأ بينهما وضوءًا» أخرجه مسلم وأبو داود والترمذي.\nوعند النسائي «إذا أراد أحدُكم أن يعودَ فليتوضأ» (١) .\n_________\n(١) رواه مسلم رقم (٣٠٨) في الحيض، باب جواز نوم الجنب واستحباب الوضوء له، وأبو داود رقم (٢٢٠) في الطهارة، باب الوضوء لمن أراد أن يعود، والترمذي رقم (١٤١) في الطهارة، باب ما جاء في الجنب إذا أراد أن يعود توضأ، والنسائي ١ / ١٤٢ في الطهارة، باب في الجنب إذا أراد أن يعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٥٣) قال: حدثنا سفيان. وأحمد (٣/٧) قال: حدثنا سفيان. وفي (٣/٢١) قال: حدثنا محمد بن جعفر، قال: أخبرنا شعبة. وفي (٣/٢٨) قال: حدثنا محاضر بن المورع. ومسلم (١/١٧١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حفص بن غياث (ح) وحدثنا أبو كريب، قال: أخبرنا ابن أبي زائدة (ح) وحدثني عمرو الناقد، وابن نمير، قالا: حدثنا مروان بن معاوية الفزاري. وأبو داود (٢٢٠) قال: حدثنا عمرو بن عون، قال: حدثنا حفص بن غياث. وابن ماجة (٥٨٧) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا عبد الواحد بن زياد. والترمذي (١٤١) قال: حدثنا هناد، قال: حدثنا حفص بن غياث. والنسائي (١/١٤٢) . وفي الكبرى (٢٥٠) قال: أخبرنا الحسين بن حريث، قال: حدثنا سفيان. وفي الكبرى «تحفة الأشراف» (٤٢٥٠) عن هارون ابن إسحاق، عن حفص (ح) وعن سويد بن نصر، عن ابن المبارك. وابن خزيمة (٢١٩) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا مروان الفزاري (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا مروان الفزاري (ح) وحدثنا سلم بن جنادة، قال: حدثنا حفص بن غياث (ح) وحدثنا الصنعاني، قال: حدثنا خالد - يعني ابن الحارث -، قال: حدثنا شعبة. وفي (٢٢١) قال: حدثنا أبو يحيى محمد بن عبد الرحيم البزاز، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا شعبة.\nثمانيتهم - سفيان، وشعبة، ومحاضر، وحفص، وابن أبي زائدة، ومروان، وعبد الواحد، وابن المبارك- عن عاصم الأحول، عن أبي المتوكل، فذكره.","vol":"7","page":297},{"text":"<span data-type=\"title\" id=toc-1118>[النوع] الثالث: في الوضوء بعد الغسل</span>\n٥٣٣٢ - (ت س د) عائشة - ﵂ -: «أن رسول الله - ﷺ- كان لا يتوضأ بعد الغسل» أخرجه الترمذي والنسائي. ⦗٢٩٨⦘\nوعند أبي داود: «كان رسول الله - ﷺ- يغتسل ويُصلي الركعتين، وصلاة الغداة، ولا أراه يُحدِث وضوءًا بعد الغسل» (١) .\n_________\n(١) رواه الترمذي رقم (١٠٧) في الطهارة، باب ما جاء في الوضوء بعد الغسل، والنسائي ١ / ١٣٧ في الطهارة، باب ترك الوضوء من بعد الغسل، وأبو داود رقم (٢٥٠) في الطهارة، باب في الوضوء بعد الغسل وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وصححه الحاكم والذهبي وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦٨) قال: حدثنا أسود بن عامر. قال: حدثنا شريك. وفي (٦/١١٩) قال: حدثنا أحمد بن عبد الملك. قال: حدثنا زهير. وفي (٦/١٥٤) قال: حدثنا يحيى بن آدم. قال: حدثنا زهير. وفي (٦/١٩٢) قال: حدثنا وكيع. قال: حدثنا شريك. وفي (٦/٢٥٣) قال: حدثنا يحيى بن آدم، قال: حدثنا حسن. وفي (٦/٢٥٨) قال: حدثنا هاشم. قال: حدثنا شريك. وأبو داود (٢٥٠) قال: حدثنا عبد الله بن محمد النفيلي. قال: حدثنا زهير. وابن ماجة (٥٧٩) قال: حدثنا أبو بكر بن أبي شيبة وعبد الله بن عامر بن زرارة وإسماعيل بن موسى السدي. قالوا: حدثنا شريك. والترمذي (١٠٧) قال: حدثنا إسماعيل بن موسى. قال: حدثنا شريك. والنسائي (١/١٣٧) و(٢٠٩) وفي الكبرى (٢٤٢) قال: أخبرنا أحمد بن عثمان بن حكيم. قال: حدثنا أبي. قال: أنبأنا الحسن - وهو ابن صالح - (ح) وحدثنا عمرو بن علي. قال: حدثنا عبد الرحمن. قال: حدثنا شريك ثلاثتهم - شريك بن عبد الله، وزهير بن معاوية، والحسن بن صالح - عن أبي إسحاق، عن الأسود بن يزيد، فذكره.","vol":"7","page":297},{"text":"<span data-type=\"title\" id=toc-1119>[النوع] الرابع: في مقدار الماء والإناء </span>قد تقدَّم في باب الوضوء من هذا المعنى أحاديث، ونحن نذكر هاهنا ما لم نذكر هناك.\n٥٣٣٣ - (خ م ط د س) عائشة - ﵂ -: «أن رسول الله - ﷺ- كان يغتسل من إناء - هو الفَرَق - من الجنابة» .\nوفي رواية أخرى «كُنتُ أغتسل أنا والنبيُّ - ﷺ- من إناء واحد، من قَدَح، يقال له: الفَرْق» . قال سفيان: والفَرْق: ثلاثة آصُع.\nوفي رواية عن أبي سلمة قال: «دخلتُ على عائشة، أنا وأخوها من الرضاعة، فسألها عن غسل رسول الله - ﷺ- من الجنابة، فدعتْ بإناء قَدْر الصاع، فاغْتسلتْ، وبيننا وبينها سِتْر، وأفرغتْ على رأسها ثلاثًا، قالت: وكان أزواج النبيِّ - ﷺ- يأخُذْن من رؤوسهن، حتى تكون كالوَفْرةِ» وفي رواية «نحوًا من صاع» . ⦗٢٩٩⦘\nأخرجه البخاري ومسلم، وأخرج «الموطأ» وأبو داود الرواية الأولى. وأخرج النسائي الثالثة.\nوله في أخرى «كنتُ أغتسلُ أنا ورسول الله - ﷺ- من إناء واحد، وهو قَدْرُ الفَرقِ» .\nوله في أخرى قال موسى الجُهني: «أُتِيَ مُجاهد بِقَدَح حَزَرْتُه ثمانية أرطال، فقال: حدَّثتني عائشة أن رسول الله - ﷺ- كان يغتسل بمثل هذا» .\nوفي رواية أخرى قالت: «كان رسول الله - ﷺ- يغتسل في القَدَحِ، وهو الفَرق، وكنتُ أغتسلُ أنا وهو من إناء واحد» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفَرْق) بفتح الراء وسكونها: قدح يسع ستة عشر رطلًا، وقد تقدم ذِكْره، والصَّاع قد تقدم ذكره أيضًا. (الوَفْرَة): أن يبلغ شعر الرأس إلى شَحْمة الأذُن، والجُمَّة أطول من ذلك.\n_________\n(١) رواه البخاري ١ / ٣١٣ في الغسل، باب غسل الرجل مع امرأته، ومسلم رقم (٣١٩) في الحيض، باب القدر المستحب من الماء في غسل الجنابة، والموطأ ١ / ٤٤ و٤٥ في الطهارة، باب العمل في غسل الجنابة، وأبو داود رقم (٢٣٨) في الطهارة، باب في مقدار الماء الذي يجزئ في الغسل، والنسائي ١ / ١٢٧ في الطهارة، باب ذكر القدر الذي يكتفي به الرجل من الماء للغسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nوفي رواية جرير بن حازم، عن هشام بن عروة:\n«كنت أنا ورسول الله -ﷺ- أغتسل من إناء واحد، فأقول: أبق لي. أبق لي» .\nوفي رواية همام، عن هشام بن عروة:\n» أنها كانت تغتسل هي ورسول الله -ﷺ- من إناء واحد، يغرف قبلها، وتغرف قبله «.\nأخرجه مالك «الموطأ» صفحة (٥٢) عن ابن شهاب. والحميدي (١٥٩) قال: حدثنا سفيان. قال: حدثنا الزهري. وأحمد (٦/٣٧) قال: حدثنا سفيان، عن الزهري. وفي (٦/١٢٧) و(١٧٣) قال: حدثنا محمد بن جعفر. قال: حدثنا معمر. قال: أخبرنا الزهري. وفي (٦/١٣٠) قال: حدثنا عفان. قال: حدثنا همام. قال: حدثنا هشام بن عروة. وفي (٦/١٩٢) قال: حدثنا وكيع. قال: حدثنا هشام بن عروة. وفي (٦/١٩٣) قال: حدثنا يحيى، عن هشام. وفي (٦/١٩٣) قال: حدثنا حسين بن محمد. قال: حدثنا جرير - يعني ابن حازم - عن هشام بن عروة. وفي (٦/١٩٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، وابن جريج، عن الزهري. وفي (٦/٢٣٠) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش عن تميم بن سلمة (ح) وقال - أبو معاوية -: حدثنا هشام، عن أبيه. وفي (٦/٢٣١) قال: حدثنا ابن نمير. قال: حدثنا هشام. وفي (٦/٢٨١) قال: حدثنا عامر بن صالح. قال: حدثني هشام ابن عروة. والدارمي (٧٥٥) قال: أخبرنا محمد بن كثير، عن الأوزاعي، عن الزهري. وفي (٧٥٦) قال: أخبرنا جعفر بن عون، قال: أخبرنا جعفر بن برقان، عن الزهري. والبخاري (١/٧٢) قال: حدثنا آدم بن أبي إياس. قال: حدثنا ابن أبي ذئب، عن الزهري. وفي (١/٧٤) قال: حدثنا أبو الوليد. قال: حدثنا شعبة. عن أبي بكر بن حفص. وفي (٩/١٣٠) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الأعلى. قال: حدثنا هشام بن حسان، أن هشام بن عروة حدثه. ومسلم (١/١٧٥) قال: حدثنا يحيى ابن يحيى. قال: قرأت على مالك، عن ابن شهاب. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث، عن الزهري (ح) وحدثنا ابن رمح. قال: أخبرنا الليث، عن الزهري، (ح) وحدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة، وعمرو الناقد وزهير بن حرب. قالوا: حدثنا سفيان، عن الزهري. وأبو داود (٢٣٨) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك، عن ابن شهاب. وابن ماجة (٣٧٦) قال: حدثنا محمد بن رمح. قال: أخبرنا الليث بن سعد، عن ابن شهاب (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة، عن الزهري. والنسائي (١/٥٧) و(١٢٧) و(١٧٩) . وفي الكبرى (٧٣و٢٢٤) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث، عن ابن شهاب. وفي (١/١٢٨) قال: أخبرنا سويد بن نصر. قال: حدثنا عبد الله، عن معمر، عن الزهري. (ح) وفي الكبرى (٢٢٨) قال: وأنبأنا إسحاق ابن إبراهيم، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر وابن جريج، عن الزهري. وفي (١/١٢٨) و(٢٠١) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن هشام بن عروة. وفي (١/١٢٨) و(٢٠١) . وفي الكبرى (٢٢٩) قال: أنبأنا قتيبة، عن مالك، عن هشام بن عروة. وابن خزيمة (٢٣٩) قال: حدثنا بندار ومحمد بن الوليد. قالا: حدثنا عبد الأعلى. قال: حدثنا هشام بن حسان عن هشام ابن عروة.\nأربعتهم - ابن شهاب الزهري، وهشام بن عروة، وتميم بن سلمة، وأبو بكر بن حفص - عن عروة بن الزبير، فذكره.","vol":"7","page":298},{"text":"٥٣٣٤ - (خ س) جابر بن عبد الله - ﵄ - قال محمد ⦗٣٠٠⦘ الباقر: «إنه كان عنده هو وأبوه، وعنده قوم، فسألوه عن الغسل، فقال: يكفيك صاع، فقال رجل: ما يكفيني، فقال جابر: كان يكفي مَن هو أوفى منك شعرًا، وخيرًا منك، ثم أمَّنَا في ثوب» أخرجه البخاري ومسلم.\nوفي رواية النسائي قال: «تمارَيْنَا في الغسل عند جابر بن عبد الله، فقال جابر: يكفي من الغسل من الجنابة صاع من ماء، قلنا: ما يكفي صاع، ولا صاعان، فقال جابر: قد كان يكفي مَن هو خير منكم وأكثر شعرًا» (١) .\n_________\n(١) رواه البخاري ١ / ٣١٥ في الغسل، باب الغسل بالصاع ونحوه، وباب من أفاض على رأسه ثلاثًا، والنسائي ١ / ١٢٨ في الطهارة، باب ذكر القدر الذي يكتفي به الرجل من الماء للغسل، ولم نجد هذه الرواية عند مسلم، قال الحافظ في \" الفتح \": وليست هذه الرواية في مسلم أصلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه. راجع الحديث رقم (٥٣٢٥) .","vol":"7","page":299},{"text":"٥٣٣٥ - (د) عائشة - ﵂ - قالت: «كنتُ أغتسلُ أنا ورسول الله - ﷺ- في تَوْر من شَبَه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٨) و(٩٩) في الطهارة، باب الوضوء في آنية الصفر، والرواية الأولى منقطعة، وفيها مجهول، والثانية متصلة، وفيها مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٩٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، قال: أخبرني صاحب لي، عن هشام بن عروة، فذكره.\n* أخرجه أبو داود (٩٩) قال: حدثنا محمد بن العلاء.، أن إسحاق بن منصور حدثهم عن حماد بن سلمة عن رجل، عن هشام، عن أبيه، عن عائشة - ﵂ - عن النبي -ﷺ-. نحوه. زاد فيه «عن أبيه» .","vol":"7","page":300},{"text":"<span data-type=\"title\" id=toc-1120>[النوع] الخامس: في الاستتار والتنشف</span>\n٥٣٣٦ - (د س) يعلى [بن شداد بن أوس]- ﵁ -: «أن رسول الله - ﷺ- رأى رجلًا يغتسل بالبَراز، فصعِد المنبر، فحمد الله وأثنى عليه، ثم قال: إن الله حَيِي سِتِّير يحب الحياء والسّتر، فإذا اغتسل أحدُكم فليستتر» أخرجه أبو داود والنسائي. ⦗٣٠١⦘\nوللنسائي قال: قال رسول الله - ﷺ-: «إن الله ﷿ سِتِّير، فإذا أراد أحدكم أن يغتسل فليتوارَ بشيء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سِتِّير) أي: من شأنه الستر والصَّون، أو هو فعيل بمعنى مفعول، أي: مَسُْتور.\n_________\n(١) رواه أبو داود رقم (٤٠١٢) و(٤٠١٣) في الحمام، باب النهي عن التعري، والنسائي ١ / ٢٠٠ في الغسل، باب الاستتار عند الاغتسال، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٢٤، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٢٤) . وأبو داود (٤٠١٣) قال: حدثنا محمد بن أحمد بن أبي خلف. والنسائي (١/٢٠٠) قال: أخبرنا أبو بكر بن إسحاق.\nثلاثتهم - أحمد بن حنبل، ومحمد بن أحمد، وأبو بكر- قالوا: حدثنا الأسود بن عامر. قال: حدثنا أبو بكر بن أبي عياش، عن عبد الملك بن أبي سليمان، عن عطاء، عن صفوان بن يعلى بن أمية، فذكره.\n* وأخرجه أحمد (٤/٢٢٤) قال: حدثنا وكيع، عن ابن أبي ليلى. وأبو داود (٤٠١٢) قال: حدثنا ابن نفيل. قال: حدثنا زهير، عن عبد الملك بن أبي سليمان العرزمي. والنسائي (١/٢٠٠) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا النفيلي، قال: حدثنا زهير، قال: حدثنا عبد الملك.\nكلاهما - ابن أبي ليلى، وعبد الملك - عن عطاء، عن يعلى بن أمية، فذكره. ليس فيه «صفوان بن يعلى» .\nقلت: وهم الشيخ عبد القادر في تعيين «يعلى» الصحابي، فسماه «ابن شداد» وضع ذلك بين معكوفتين، والصواب أنه «ابن أمية» .","vol":"7","page":300},{"text":"٥٣٣٧ - (س) أبو السمح - ﵁ - قال: «كنت أخدمُ النبيَّ - ﷺ-، فكان إذا أراد أن يغتسل قال: وَلِّني، فأُوَلِّيه قَفَايَ، فأسْتُرُه به» أخرجه النسائي (١) .\n_________\n(١) ١ / ١٢٦ في الطهارة، باب ذكر الاستتار عند الاغتسال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٣٧٦) قال: حدثنا مجاهد بن موسى وعباس بن عبد العظيم. وابن ماجة (٦١٣) قال: حدثنا العباس بن عبد العظيم العنبري وأبو حفص عمرو بن علي الفلاس ومجاهد ابن موسى. والنسائي (١/١٢٦) . وفي الكبرى (٢٢١) قال: أخبرنا مجاهد بن موسى.\nثلاثتهم - مجاهد، والعباس بن عبد العظيم، وعمرو بن علي - قالوا: حدثنا عبد الرحمن بن مهدي، قال: حدثني يحيى بن الوليد. قال: حدثني محل بن خليفة، فذكره.","vol":"7","page":301},{"text":"٥٣٣٨ - (م) أم هانئ - ﵂ - قالت: «ذهبتُ إلى رسول الله - ﷺ- عام الفتح، فوجدتُه يغتسل، وفاطمة ابنتُه تستره بثوب» .\nأخرجه مسلم، وهو طرف من حديث طويل، قد ذكر في صلاة الضُّحى (١) .\n_________\n(١) رواه مسلم رقم (٣٣٦) في الحيض، باب تستر المغتسل بثوب ونحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في كتاب الصلاة.","vol":"7","page":301},{"text":"٥٣٣٩ - (م س) ميمونة - ﵂ - قالت: «وضعتُ للنبيِّ - ﷺ- ماء، وسترته فاغتسل» . ⦗٣٠٢⦘\nأخرجه مسلم، وهو طرف من حديثها، وقد ذكر في كيفية الغسل.\nوعند النسائي قالت: «ثم أتيته بخرْقة فلم يُرِدْها» (١) .\n_________\n(١) رواه مسلم رقم (٣٣٧) في الحيض، باب تستر المغتسل بثوب ونحوه، والنسائي ١ / ٢٠٠ في الغسل، باب الاستتار عند الاغتسال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في الباب المشار إليه.","vol":"7","page":301},{"text":"٥٣٤٠ - (س) عبد الله بن عباس - ﵄ -: «أن النبيَّ - ﷺ- اغتسل، فأُتِيَ بمنديل، فلم يَمَسَّه، وجعل يقول بالماء هكذا» .\nأخرجه النسائي (١)، وقد تقدَّم في باب الوضوء أحاديث في هذا المعنى وفي كيفية الغسل في جملة روايات عائشة وميمونة.\n_________\n(١) رواه النسائي ١ / ١٣٨ في الطهارة، باب ترك المنديل بعد الغسل، وإسناده صحيح، وقد أبعد المصنف النجعة، فقد رواه مسلم رقم (٣١٧) في الحيض، باب صفة غسل الجنابة من حديث ابن عباس عن ميمونة عن النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (١/١٣٨) . وفي الكبرى (٢٤٤) قال: أخبرنا محمد بن يحيى ابن أيوب بن إبراهيم، قال: ثنا عبد الله بن إدريس، عن الأْعمش عن سالم،عن كريب.","vol":"7","page":302},{"text":"<span data-type=\"title\" id=toc-1121>[النوع] السادس: في أحاديث متفرقة</span>\n٥٣٤١ - (د) عبد الله بن عمر - ﵄ - قال: «كانت الصلاةُ خمسين، والغسلُ من الجنابة سبع مِرار، وغَسلُ البول من الثوب سبع مرار، فلم يزلْ رسول الله - ﷺ- يسأل حتى جُعلت الصلاة خمسًا، وغسلُ الجنابة مرة، وغسلُ البول من الثوب مرة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٧) في الطهارة، باب الغسل من الجنابة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف جدا: أخرجه أحمد (٢/١٠٩) (٥٨٨٤) قال: حدثنا حسين بن محمد. وأبو داود (٢٤٧) قال: حدثنا قتيبة بن سعيد.\nكلاهما - حسين، وقتيبة - قالا: حدثنا أيوب بن جابر، عن عبد الله بن عصم، فذكره.\nفي رواية حسين بن محمد: عن عبد الله - يعني ابن عصمة..","vol":"7","page":302},{"text":"٥٣٤٢ - (ت) عائشة - ﵂ - قالت: «ربما اغتسل ⦗٣٠٣⦘ رسول الله - ﷺ- من الجنابة ثم جاء فاستَدْفأ بي، فضممته إليَّ وأنا لم أغتسل» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٣) في الطهارة، باب ما جاء في الرجل يستدفئ بالمرأة بعد الغسل، ورواه أيضًا ابن ماجة حديث رقم (٥٨٠) في الطهارة، باب في الجنب يستدفئ بامرأته قبل أن تغتسل، وفي سنده حريث بن أبي مطر، وهو ضعيف، ومع ذلك فقد قال الترمذي: هذا حديث ليس بإسناده بأس، وهو قول غير واحد من أهل العلم من أصحاب النبي ﷺ والتابعين أن الرجل إذا اغتسل فلا بأس بأن يستدفئ بامرأته وينام معها قبل أن تغتسل، وبه يقول: سفيان الثوري، والشافعي، وأحمد، وإسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (٥٨٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شريك. والترمذي (١٢٣) قال: حدثنا هناد. قال: حدثنا وكيع.\nكلاهما - شريك، ووكيع - عن حريث، عن الشعبي، عن مسروق، فذكره.\nقلت: حريث بن أبي مطر، ضعفوه.","vol":"7","page":302},{"text":"٥٣٤٣ - (د) عائشة - ﵂ - قالت: «كنا نغتسل وعلينا الضِّمادُ، ونحن مع رسول الله - ﷺ- مُحِلاَّت ومُحْرِمات» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الضِّماد) ضَمْدتُ الجُرْح بالضِّماد: إذا جعلت عليه الدواء، وضَمَدْته بالزعفران والصَّبِر: إذا لطخته بهما.\n_________\n(١) رقم (٢٥٤) في الطهارة، باب في المرأة هل تنقض شعرها عند الغسل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/١٣٧) قال: حدثنا وكيع. وأبو داود (٢٥٤) قال: حدثنا نصر ابن علي. قال: حدثنا عبد الله بن داود.\nكلاهما - وكيع، وعبد الله بن داود - عن عمر بن سويد الثقفي، عن عائشة بنت طلحة، فذكرته.","vol":"7","page":303},{"text":"٥٣٤٤ - (د) عائشة - ﵂ - قالت: «كان رسول الله - ﷺ- يغسل رأسَه بالخِطْمي وهو جُنب، يَجْتَزِئ بذلك، ولا يَصُبُّ عليه الماء» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخطمي) معنى الحديث: أنه كان يكتفي بالماء الذي يغسل به الخطمي، ولا يستعمل بعده ماء آخر.\n_________\n(١) رقم (٢٥٦) في الطهارة، باب في الجنب يغسل رأسه بخطمي، وفي إسناده رجل مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: تقدم تخريجه في صفة الغسل.","vol":"7","page":303},{"text":"<span data-type=\"title\" id=toc-1122>الفرع الثالث: في الجُنُب وأحكامه</span>، وهي أربعة [أنواع]\n<span data-type=\"title\" id=toc-1123>[النوع] الأول: في قراءة القرآن</span>\n٥٣٤٥ - (د ت س) علي بن أبي طالب - ﵁ - قال عبد الله بن سلمة -[وهو المرادي الكوفي]-: «دخلتُ على عليّ أنا ورجلان، رجل مِنَّا، ورجلُ من بني أسد، أحْسبُ بعثهما عليٌّ وَجهًا، وقال: إنكما عِلْجَانِ، فَعالِجَا عن دِينكما، ثم قام فدخل المخْرَجَ، ثم خرج، فدعا بماء، فأخذ منه حَفْنَة فَتمسح بها، ثم جعل يقرأ القرآن، فأنكروا ذلك، فقال: إن رسول الله - ﷺ- كان يخرج من الخلاء، فيُقْرِئُنا القرآن، ويأكل معنا اللحم، ولم يكن يَحْجُبُه - أو قال: يَحْجزه - عن القرآن شيء، ليس الجنابة» أخرجه أبو داود.\nوفي رواية الترمذي والنسائي عن علي قال: «كان رسول الله - ﷺ- يُقْرِئُنا القرآن على كل حال، ما لم يكن جُنُبًا» .\nولفظ النسائي: «كان رسول الله - ﷺ- يقرأ القرآن على كل حال إلا الجنابة» .\nوله في أخرى قال: «أتيتُ عليًا أنا ورجلان، فقال: كان رسول الله - ﷺ- يخرج من الخلاء، ويقرأ القرآن، ويأكل معنا اللحم، ولم يكن يَحْجُبه ⦗٣٠٥⦘ من القرآن شيء، ليس الجنابة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِلْجان، فَعالِجا) يقال: رجل عِلْج: إذا كان شديد الخَلْق، وثيق البِنْيَة، وقوله: «فعَالِجَا دِينكما» أي: جاهدا فيه، وابْلُغا فيه إلى الواجب.\n(المخرَج) يريد بالمخرج: الخلاء، لأنه موضع إخراج النجاسة وإلقائها فيه، فكنى به عنها.\n(ليس الجنابة) يريد: غير الجنابة، و«ليس» ترد بمعنى «غير» وبمعنى «إلا» تقول: قام القوم ليس زيدًا، وما قام أحد ليس زيدًا.\n_________\n(١) رواه أبو داود رقم (٢٢٩) في الطهارة، باب في الجنب يقرأ القرآن، والترمذي رقم (١٤٦) في الطهارة، باب في الرجل يقرأ القرآن على كل حال ما لم يكن جنبًا، والنسائي ١ / ١٤٤ في الطهارة، باب حجب الجنب من قراءة القرآن، ورواه أيضًا أحمد في \" المسند \"، وابن ماجة والحاكم وغيرهم، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٧) قال: حدثنا سفيان، عن مسعر وابن أبي ليلى وشعبة. وأحمد (١/٨٣) (٦٢٧) قال: حدثنا أبو معاوية، قال: حدثنا شعبة. وفي (١/٨٤) (٦٣٩) قال: حدثنا يحيى، عن شعبة. وفي (١/١٠٧) (٨٤٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٢٤) (١٠١١) قال: حدثنا وكيع، عن شعبة. وفي (١/١٣٤) (١١٢٣) قال: حدثنا أبو معاوية، قال: حدثنا ابن أبي ليلى. وأبو داود (٢٢٩) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وابن ماجة (٥٩٤) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (١٤٦) قال: حدثنا أبو سعيد عبد الله بن سعيد الأشج، قال: حدثنا حفص بن غياث وعقبة بن خالد، قالا: حدثنا الأعمش وابن أبي ليلى. والنسائي (١/١٤٤) . وفي الكبرى (٢٥٣) قال: أخبرنا علي بن حجر، قال: أخبرنا إسماعيل بن إبراهيم، عن شعبة. وفي (١/١٤٤) . وفي الكبرى (٢٥٤) قال: أخبرنا محمد بن أحمد أبو يوسف الصيدلاني الرقي، قال: حدثنا عيسى بن يونس، قال: حدثنا الأعمش. وابن خزيمة (٢٠٨) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وسمعت أحمد بن المقدام العجلي يقول: حدثنا سعيد بن الربيع، عن شعبة.\nأربعتهم - مسعر، وابن أبي ليلى، وشعبة، والأعمش - عن عمرو بن مرة، عن عبد الله بن سلمة، فذكره.\n- وعن الحارث، عن علي، قال:\n«قرأ رسول الله -ﷺ- بعدما أحدث قبل أن يمس ماء» .\nأخرجه أحمد (١/٨٩) (٦٨٦) قال: حدثنا أسود، قال: حدثنا إسرائيل، عن أبي إسحاق، عن الحارث، فذكره.\nوربما قال إسرائيل: عن رجل، عن علي، عن النبي -ﷺ-.\nوعن أبي الغريف، قال: «أتي عليّ بوضوء، فمضمض واستنشق ثلاثا، وغسل وجهه ثلاثا، وغسل يديه وذراعيه ثلاثا ثلاثا، ثم مسح برأسه، ثم غسل رجليه. ثم قال: هكذا رأيت رسول الله -ﷺ- توضأ، ثم قرأ شيئا من القرآن. ثم قال: هذا لمن ليس بجنب، فأما الجنب فلا، ولا آية» .\nأخرجه أحمد (١/١١٠) (٨٧٢) قال: حدثنا عائذ بن حبيب، قال: حدثني عامر بن السمط، عن أبي الغريف، فذكره.","vol":"7","page":304},{"text":"٥٣٤٦ - () عبد الله بن عباس - ﵄ - «لم يَرَ بالقراءة للجنب بأسًا» (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع جعل هذا الحديث جزءًا من الحديث الذي قبله، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين على الأصول.","vol":"7","page":305},{"text":"[النوع] الثاني: في نومه وأكله\n٥٣٤٧ - (خ م ط ت د س) عائشة - ﵂ - قال أبو سلمة: «سألت عائشةَ: هل كان رسول الله - ﷺ- يرقُد وهو جنُب؟ قالت: نعم ويتوضأ» . ⦗٣٠٦⦘\nوفي رواية عروة قالت: «كان إذا أراد أن ينام وهو جنُب غسل فرجه وتوضأ للصلاة» أخرجه البخاري.\nوفي رواية مسلم «كان إذا أراد أن ينام، وهو جنب توضأ وضوءه للصلاة قبل أن ينام» .\nوفي أخرى «كان إذا كان جنبًا، وأراد أن يأكل، أو ينام، توضأ وضوءه للصلاة» .\nوفي أخرى عن عبد الله بن أبي قيس قال: سألت عائشة عن وِتْر رسول الله - ﷺ- ... فذكر الحديث، وفيه: «قلت: كيف كان يصنع في الجنابة؟ أكان يغتسل قبل أن ينامَ، أو ينامُ قبل أن يغتسل؟ قالت: كلُّ ذلك قد كان يفعل، فربما اغتسل فنام، وربما توضأ فنام، قلت: الحمد لله الذي جعل في الأمر سَعة» .\nهكذا أخرجه مسلم مختصرًا، لأجل غرضه في النوم قبل الغسل، وهو طرف من حديث قد أخرجه الترمذي وأبو داود، وقد ذكر في باب الوتر من كتاب الصلاة، وأخرج «الموطأ» الرواية الأولى.\nوله في أخرى: أنها كانت تقول: «إذا أصاب أحدُكم المرأة، ثم أراد أن ينام قبل أن يغتسل، فلا يَنَمْ حتى يتوضأ وضوءه للصلاة» .\nوفي رواية أبي داود قالت: «إن النبي - ﷺ- كان إذا أراد أن ينام وهو جنب توضأ وضوءه للصلاة» .\nوزاد في رواية «وإذا أراد أن يأكل - وهو جنب - غسل يديه» . ⦗٣٠٧⦘\nقال أبو داود: رواه ابن وهب عن يونس، فجعل قصة الأكل قول عائشة مقصورًا.\nوفي أخرى: «أن النبي - ﷺ- كان إذا أراد أن يأكل أو ينام توضأ - تعني: وهو جنب -» .\nوفي أخرى عن غُضَيف بن الحارث قال: قلت لعائشة: «أرأيتِ رسول الله - ﷺ- كان يغتسل من الجنابة في أول الليل، أم في آخره؟ قالت: ربما اغتسل في أول الليل، وربما اغتسل في آخره، قلت: الله أكبر، الحمد لله الذي جعل في الأمر سعة، قلتُ: أرأيتِ رسول الله - ﷺ- كان يُوتر أول الليل، أم في آخره؟ قلت: ربما أوتر في الليل، وربما أوتر في آخره، قلت: الله أكبر، الحمد لله الذي جعل في الأمر سعة، قلت: أرأيتِ رسول الله - ﷺ- كان يجهر بالقرآن، أم يَخْفِت به؟ قالت: ربما جهر به، وربما خَفَت، قلت: الله أكبر، الحمد لله الذي جعل في الأمر سَعة» .\nوفي رواية الترمذي «كان رسول الله - ﷺ- ينام وهو جنب، ولا يَمسُّ ماء» . قال الترمذي: وقد روي عنها: «أنه كان يتوضأ قبل أن ينام» . وهو أصح.\nوأخرج أبو داود هذه الرواية أيضًا. ⦗٣٠٨⦘\nوفي رواية النسائي: «كان النبيُّ - ﷺ- إذا أراد أن يأكل أو ينام توضأ» زاد في رواية «وضوءه للصلاة» .\nوفي أخرى «كان إذا أراد أن ينام وهو جنب توضأ، وإذا أراد أن يأكل غسل يديه» .\nوفي أخرى «كان إذا أراد أن ينام وهو جنب توضأ، وإذا أراد أن يأكل أو يشرب، قالت: غسل يديه، ثم يأكل أو يشرب» .\nوأخرج الأولى من رواية مسلم ورواية أبي داود التي عن غُضَيف بن الحارث إلى قوله: «سَعة» في المرة الأولى.\nوله في أخرى عن عبد الله بن أبي قيس قال: «سألت عائشة: كيف كان نومُ رسول الله - ﷺ- في الجنابة؟ أيغتسل قبل أن ينام، أو ينام قبل أن يغتسل؟ قالت: كلُّ ذلك قد كان يفعل، ربما اغتسل ونام، وربما توضأ» (١) . ⦗٣٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَفَت) في قراءته: إذا لم يجهر بها.\n_________\n(١) رواه البخاري ١ / ٣٣٥ في الغسل، باب الجنب يتوضأ ثم ينام، وباب كينونة الجنب في البيت إذا توضأ قبل أن يغتسل، ومسلم رقم (٣٠٥) و(٣٠٧) في الحيض، باب جواز نوم الجنب، والموطأ ١ / ٤٧ و٤٨ في الطهارة، باب وضوء الجنب إذا أراد أن ينام أو يطعم، وأبو داود رقم (٢٢٢) و(٢٢٣) و(٢٢٤) و(٢٢٦) و(٢٢٨) في الطهارة، باب الجنب يأكل، وباب الجنب يؤخر الغسل، ورقم (١٤٣٧) في الصلاة، باب في وقت الوتر، والترمذي رقم (١١٨) و(١١٩) في الطهارة، باب ما جاء في الجنب ينام قبل أن يغتسل، والنسائي ١ / ١٣٨ في الطهارة، باب وضوء الجنب إذا أراد أن يأكل، وباب اقتصار الجنب على غسل يديه إذا أراد أن يأكل، وباب اقتصار الجنب على غسل يديه إذا أراد أن يأكل أو يشرب، وباب وضوء الجنب إذا أراد أن ينام، وفي الغسل، باب الاغتسال قبل النوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي سلمة، عن عائشة:\n«أن النبي -ﷺ- كان إذا أراد أن ينام، وهو جنب، توضأ وضوءه للصلاة» .\n(*) في رواية يونس وصالح بن أبي الأخضر عن الزهري، زادا: فإذا أراد أن يأكل أو يشرب، غسل كفيه.\n١ - أخرجه أحمد (٦/٣٦) قال: حدثنا سفيان. وفي (٦/١٠٢) قال: حدثنا سكن بن نافع. قال: حدثنا صالح بن أبي الأخضر. وفي (٦/١١٨) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله. قال: أخبرنا يونس. وفي (٦/٢٠٠) قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج. وفي (٦/٢٧٩) قال: حدثنا عامر بن صالح. قال: حدثنا يونس بن يزيد. ومسلم (١/١٧٠) قال: حدثنا يحيى بن يحيى التميمي ومحمد بن رمح. قالا: أخبرنا الليث. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث. وأبو داود (٢٢٢) قال: حدثنا مسدد وقتيبة بن سعيد. قالا: حدثنا سفيان. وفي (٢٢٣) قال: حدثنا محمد بن الصباح البزاز. قال: حدثنا ابن المبارك، عن يونس. وابن ماجة (٥٨٤) قال: حدثنا محمد بن رمح المصري. قال: أنبأنا الليث بن سعد. وفي (٥٩٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن المبارك. عن يونس. والنسائي (١/١٣٩) . وفي الكبرى (٢٤٦) قال: أخبرنا محمد بن عبيد بن محمد. قال: حدثنا عبد الله بن المبارك، عن يونس. وفي (١/١٣٩) وفي الكبرى (٢٤٧) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن يونس. وفي (١/١٣٩) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث. وفي الكبرى «تحفة الأشراف» (١٢/١٧٧٦٩) عن إسحاق بن إبراهيم، عن سفيان. (ح) وعن الحارث بن مسكين، عن ابن وهب، عن الليث ويونس. وابن خزيمة (٢١٣) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان.\nخمستهم - سفيان بن عيينة، وصالح، ويونس، وابن جريج، والليث - عن الزهري.\n٢ - وأخرجه أحمد (٦/١٢١) قال: حدثنا عفان. قال: حدثنا همام. وفي (٦/١٢٨) قال: حدثنا عبد الوهاب. قال: أخبرنا هشام. وفي (٦/٢٠٢) قال: حدثنا يحيى، عن هشام - يعني الدستوائي -. والبخاري (١/٨٠) قال: حدثنا أبو نعيم. قال: حدثنا هشام وشيبان.\nثلاثتهم - همام، وهشام، وشيبان - عن يحيى بن أبي كثير.\n٣ - وأخرجه أحمد (٦/٢١٦) قال: حدثنا إسماعيل. وفي (٦/٢٣٧) قال: حدثنا يزيد. كلاهما - إسماعيل، ويزيد بن هارون - عن محمد بن عمرو.\nثلاثتهم - الزهري، ويحيى، ومحمد بن عمرو - عن أبي سلمة بن عبد الرحمن، فذكره.\n* أخرجه أحمد (٦/١١٩) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله. وفي (٦/١٩٢) قال: حدثنا وكيع. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٤٩١و ١٧٧٦٩) عن إسحاق بن إبراهيم، عن وكيع.\nكلاهما - عبد الله بن المبارك، ووكيع - عن صالح بن أبي الأخضر، عن الزهري، عن أبي سلمة وعروة، فذكرا نحوه.\n* وأخرجه أحمد (٦/٨٥) قال: حدثنا بهلول بن حكيم القرقساني. قال: حدثنا الأوزاعي. عن الزهري. وفي (٦/٩١) قال: حدثنا قتيبة. قال: حدثنا ابن لهيعة. عن أبي الأسود. وفي (٦/١٠٣) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. قال: حدثنا أبو الأسود. والبخاري (١/٨٠) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عبيد الله بن أبي جعفر، عن محمد بن عبد الرحمن. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٤٥٣) عن صفوان بن عمرو الحمصي، عن علي بن عياش، عن سفيان بن عيينة، عن الزهري. وفي (١٢/١٦٥٢٠) عن عباس بن الوليد بن مزيد، عن أبيه. (ح) وعن إسحاق بن منصور، عن الفريابي. كلاهما - الوليد بن مزيد، والفريابي - عن الأوزاعي، عن الزهري.\nكلاهما - الزهري، وأبو الأسود محمد بن عبد الرحمن - عن عروة، فذكر نحوه.\n* وأخرجه أحمد (٦/١١٩) قال: حدثنا محمد بن بكر. قال: أخبرنا يونس. قال: حدثني ابن شهاب. عمن حدثه، عن عائشة، نحوه.\n(*) قال أبو داود: ورواه ابن وهب، عن يونس. فجعل قصة الأكل قول عائشة مقصورا. ورواه صالح ابن أبي الأخضر، عن الزهري كما قال ابن المبارك. إلا أنه قال: عن عروة أو أبي سلمة. ورواه الأوزاعي، عن يونس، عن الزهري، عن النبي -ﷺ- كما قال ابن المبارك.\n(*) قال أبو عبد الرحمن النسائي: والصواب حديث إسحاق. وحديث علي بن عياش خطأ.\nوعن الأسود، عن عائشة، قالت:\n«كان رسول الله -ﷺ- إذا كان جنبا..» .\n(*) رواية عبد الرحمن بن الأسود. ورواية يحيى عن شعبة عند أحمد مختصرة على ذكر النوم فقط.\n١ - أخرجه أحمد (٦/١٢٦ و١٩٢) قال: حدثنا محمد بن جعفر. وفي (٦/١٩١) قال: حدثنا يحيى. وفي (٦/١٩٢) قال: حدثنا وكيع. والدارمي (٢٠٨٤) قال: حدثنا سهل بن حماد. ومسلم (١/١٧٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن علية ووكيع وغندر. (ح) وحدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي. وأبو داود (٢٢٤) قال: حدثنا مسدد. قال: حدثنا يحيى. وابن ماجة (٥٩١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن علية وغندر ووكيع. والنسائي (١/١٣٨) وفي الكبرى (٢٤٥) قال: أخبرنا حميد بن مسعدة، عن سفيان بن حبيب. (ح) وحدثنا عمرو بن علي. قال: حدثنا يحيى وعبد الرحمن. وفي الكبرى «تحفة الأشراف» (١١/١٥٩٢٦) عن عمران بن موسى، عن يزيد بن زريع. وابن خزيمة (٢١٥) قال: حدثنا سلم بن جنادة. قال: حدثنا وكيع.\nتسعتهم - محمد بن جعفر، ويحيى بن سعيد، ووكيع، وسهل بن حماد، وابن علية، ومعاذ بن معاذ العنبري، وسفيان بن حبيب، وعبد الرحمن بن مهدي، ويزيد بن زريع - عن شعبة، عن الحكم، عن إبراهيم.\n٢ - وأخرجه أحمد (٦/١٤٣ و٢٣٥) قال: حدثنا يزيد، عن الحجاج. وفي (٦/٢٦٠) قال: حدثنا سليمان بن حيان، عن حجاج. وفي (٦/٢٧٣) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. والدارمي (٧٦٣) قال: أخبرنا أحمد بن خالد. قال: حدثنا محمد بن إسحاق. كلاهما - الحجاج بن أرطاة، ومحمد بن إسحاق - عن عبد الرحمن بن الأسود.\nكلاهما - إبراهيم، وعبد الرحمن - عن الأسود، فذكره.\n(*) قال أحمد بن حنبل عقب حديث يحيى بن سعيد: قال يحيى: ترك شعبة حديث الحكم في الجنب إذا أراد أن يأكل توضأ.\n- وعن أبي عمرو مولى عائشة، عن عائشة، أنها أخبرته:\n«أن النبي -ﷺ- كان يكون جنبا فيريد الرقاد ...» .\nأخرجه أحمد (٦/١٢٠) قال: حدثنا موسى بن داود. قال: حدثنا ابن لهيعة، عن أبي الزبير، عن جابر، أن أبا عمرو مولى عائشة أخبره، فذكره.\n- وعن الأسود، عن عائشة قالت:\n«كان رسول الله -ﷺ- يجنب من الليل ثم يتوضأ وضوءه للصلاة حتى يصبح ولا يمس ماء» .\nأخرجه أحمد (٦/٢٢٤) قال: حدثنا ابن نمير. قال: حدثنا حجاج، عن عبد الرحمن بن الأسود، عن أبيه، فذكره.\n- وعن الأسود، عن عائشة قالت:\n«كان رسول الله -ﷺ- يصيب من أهله من أول الليل، ثم ينام ولا يمس ماء فإذا استيقظ من آخر الليل عاد إلى أهله واغتسل» .\nأخرجه أحمد (٦/٤٣) قال: حدثنا أبو بكر بن عياش. قال: حدثنا الأعمش. وفي (٦/١٠٦) قال: حدثنا عبد الله بن يزيد، عن سفيان. وذكر رجلا آخر، عن سفيان. وفي (٦/١٠٩) قال: حدثنا أسود ابن عامر. قال: أخبرنا شريك. وفي (٦/١٤٦) و(١٧١) قال: حدثنا هشيم، عن إسماعيل بن أبي خالد. وأبو داود (٢٢٨) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وابن ماجة (٥٨١) قال: حدثنا محمد بن الصباح. قال: حدثنا أبو بكر بن عياش، عن الأعمش. وفي (٥٨٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو الأحوص. وفي (٥٨٣) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. قال: حدثنا سفيان. والترمذي (١١٨) قال: حدثنا هناد. قال: حدثنا أبو بكر بن عياش، عن الأعمش. وفي (١١٩) قال: حدثنا هناد. قال: حدثنا وكيع، عن سفيان. والنسائي في الكبرى «تحفة الأشراف» (١١/١٦٠٢٤) عن هناد، عن أبي بكر بن عياش، عن الأعمش. وفي (١١/١٦٠٣٣) عن إسماعيل بن يعقوب الصبيحي، عن محمد بن موسى بن أعين، عن أبيه، عن مطرف. وفي (١١/١٦٠١٨) عن هلال بن العلاء، عن أبيه، عن هشيم، عن إسماعيل بن أبي خالد.\nستتهم - الأعمش، وسفيان الثوري، وشريك، وإسماعيل بن أبي خالد، وأبو الأحوص، ومطرف بن طريف - عن أبي إسحاق، عن الأسود، فذكره.\n(*) قال أبو داود: حدثنا الحسن بن علي الواسطي. قال: سمعت يزيد بن هارون. يقول: هذا الحديث وهم - يعني حديث أبي إسحاق.\n(*) قال أبو عيسى الترمذي: وقد روى غير واحد، عن الأسود، عن عائشة، عن النبي -ﷺ-: «أنه كان يتوضأ قبل أن ينام» وهذا أصح من حديث أبي إسحاق، عن الأسود. وقد روى عن أبي إسحاق هذا الحديث شعبة والثوري وغير واحد. ويرون أن هذا غلط من أبي إسحاق.\n(*) الروايات متقاربة المعنى.\n- وعن كريب عن عائشة. قالت:\n«كان رسول الله -ﷺ- يجنب، ثم ينام، ثم ينتبه، ثم ينام ولا يمس ماء» .\nأخرجه أحمد (٦/١١١) قال: حدثنا أسود. قال: حدثنا شريك، عن محمد بن عبد الرحمن، عن كريب، فذكره.\n- وعن عروة، عن عائشة:\n«أن النبي -ﷺ- كان إذا أراد أن يطعم وهو جنب غسل يديه ثم طعم» .\nأخرجه ابن خزيمة (٢١٨) قال: حدثنا علي بن خشرم. قال: أخبرنا عيسى - يعني ابن يونس - عن يونس ابن يزيد الأيلي، عن الزهري، عن عروة، فذكره.\n- وعن غضيف بن الحارث، قال: قلت لعائشة.\nأخرجه أحمد (٦/٤٧) قال: حدثنا إسماعيل. وفي (٦/١٣٨) قال: حدثنا وكيع، عن سفيان. وأبو داود (٢٢٦) قال: حدثنا مسدد. قال: حدثنا المعتمر (ح) وحدثنا أحمد بن حنبل. قال: حدثنا إسماعيل بن إبراهيم. وابن ماجة (١٣٥٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا إسماعيل بن علية. والنسائي (١/١٢٥) . وفي الكبرى (٢٢٠) قال: أخبرنا عمرو بن هشام. قال: حدثنا مخلد، عن سفيان. وفي (١/١٢٥ و١٩٩)، وفي الكبرى (٢١٩) قال: أخبرنا يحيى بن حبيب بن عربي. قال: حدثنا حماد.\nأربعتهم - إسماعيل بن إبراهيم بن علية، وسفيان، والمعتمر، وحماد بن زيد - عن برد بن سنان أبي العلاء، عن عبادة بن نسي، عن غضيف بن الحارث، فذكره.\n- وعن يحيى بن يعمر، قال: «سألت عائشة: هل كان رسول الله -ﷺ- ينام وهو جنب؟ قالت لي: وربما اغتسل قبل أن ينام، وربما نام قبل أن يغتسل، ولكنه كان يتوضأ. قال: الحمد لله الذي جعل في الدين سعة» .\nأخرجه أحمد (٦/١٦٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن عطاء الخراساني، عن يحيى ابن يعمر، فذكره.\n- وعن عبد الله بن أبي قيس. قال: «سألت عائشة عن وتر رسول الله -ﷺ- كيف كان يوتر من أول الليل أو من آخره؟ فقالت: كل ذلك قد كان يصنع، ربما أوتر من أول الليل، وربما أوتر من آخره. فقلت: الحمد لله الذي جعل في الأمر سعة، فقلت: كيف كانت قراءته؟ أكان يسر بالقراءة أم يجهر؟ قالت: كل ذلك قد كان يفعل، قد كان ربما أسر وربما جهر، قال: فقلت: الحمد لله الذي جعل في الأمر سعة، قلت: فكيف كان يصنع في الجنابة؟ أكان يغتسل قبل أن ينام، أو ينام قبل أن يغتسل؟ قالت: كل ذلك قد كان يفعل، فربما اغتسل فنام، وربما توضأ فنام، قلت: الحمد لله الذي جعل في الأمر سعة» .\nأخرجه أحمد (٦/٧٣) قال: حدثنا إسحاق. قال: حدثني ليث بن سعد. وفي (٦/١٤٩) قال: حدثنا عبد الرحمن. والبخاري في خلق أفعال العباد (٤٥) قال: حدثنا قتيبة. قال: حدثنا ليث. ومسلم (١/١٧١) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنيه زهير بن حرب. قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثنيه هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. وأبو داود (١٤٣٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث بن سعد. والترمذي (٤٤٩ و٢٩٢٤) وفي الشمائل (٣١٧) قال: حدثنا قتيبة. قال: حدثنا الليث والنسائي (١/١٩٩) و(٣/٢٢٤) وفي الكبرى (١٢٨٢) قال: أخبرنا شعيب بن يوسف. قال: حدثنا عبد الرحمن بن مهدي. وابن خزيمة (٢٥٩) قال: حدثنا بندار. قال: حدثنا عبد الرحمن بن مهدي. وفي (٢٥٩ و١٠٨١ و١١٦٠) قال: حدثنا بحر بن نصر. قال: حدثنا عبد الله بن وهب. وفي (١١٦٠) قال: حدثنا عبد الله بن هاشم. قال: حدثنا عبد الرحمن - يعني ابن مهدي.\nثلاثتهم - ليث، وعبد الرحمن، وابن وهب - عن معاوية بن صالح، عن عبد الله بن أبي قيس، فذكره.\n(*) قال أبو عيسى الترمذي: هذا حديث حسن غريب من هذا الوجه.\n(*) الروايات مطولة ومختصرة، وأثبتنا لفظ رواية الترمذي (٢٩٢٤) .","vol":"7","page":305},{"text":"٥٣٤٨ - (خ م ط د ت س) عبد الله بن عمر - ﵄ - قال: «ذَكَرَ عمر بن الخطاب لرسول الله - ﷺ- أنه تُصيبُه الجنابةُ من الليل؟ فقال رسول الله - ﷺ-: توضأ، واغسل ذَكَرك، ثم نَمْ» أخرجه البخاري ومسلم.\nوللبخاري قال: «استَفْتى عمرُ النبيَّ - ﷺ-: أينام أحدُنا وهو جنب؟ قال: نعم، إذا توضأ» .\nوفي أخرى «أيرقُد أحدُنا وهو جُنب؟ قال: نعم، إذا توضأ أحدُكم فليرقدْ» ولمسلم بنحو ذلك.\nوأخرج «الموطأ» وأبو داود والنسائي الرواية الأولى، وأخرج الترمذي الثانية، وقال: وقد روي عن ابن عمر «أنه سأل النبيَّ - ﷺ- ... الحديث» (١) .\n_________\n(١) رواه البخاري ١ / ٣٣٦ في الغسل، باب الجنب يتوضأ ثم ينام، وباب كينونة الجنب في البيت إذا توضأ قبل أن يغتسل، ومسلم رقم (٣٠٦) في الحيض، باب جواز نوم الجنب، والموطأ ١ / ٤٧ في الطهارة، باب وضوء الجنب إذا أراد أن ينام أو يطعم قبل أن يغتسل، وأبو داود رقم (٢٢١) في الطهارة، باب في الجنب ينام، والنسائي ١ / ١٤٠ في الطهارة، باب وضوء الجنب وغسل ذكره إذا أراد أن ينام، والترمذي رقم (١٢٠) في الطهارة، باب ما جاء في الوضوء للجنب إذا أراد أن ينام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٦) (٩٤) قال: حدثنا يعقوب. قال: حدثنا أبي. عن ابن إسحاق. قال: حدثني نافع. وفي (١/١٧) (١٠٥) قال: حدثنا عبيدة بن حميد، قال: حدثني عبيد الله ابن عمر، عن نافع. وفي (١/٢٤) (١٦٥) قال: حدثنا سفيان، عن عبد الله بن دينار. وفي (١/٣٥) (٢٣٠) قال: حدثنا عبد الله بن نمير، قال: حدثنا عبيد الله، عن نافع. وفي (١/٣٨) (٢٦٣) قال: حدثنا أبو أحمد محمد بن عبد الله، قال: حدثنا سفيان، عن عبد الله بن دينار. وفي (١/٤٤) (٣٠٦) قال: حدثنا يزيد، قال: أنبأنا محمد بن إسحاق، عن نافع. والترمذي (١٢٠) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد، عن عبيد الله بن عمر، عن نافع. والنسائي في الكبرى «الورقة ١٢٢ - أوب» قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا قراد، وهو عبد الرحمن بن غزوان أبو نوح، قال: أخبرنا مالك، عن عبد الله بن دينار. (ح) وأخبرنا علي بن حجر، قال: أخبرنا عبيدة وغيره، عن عبيد الله، عن نافع (ح) وأخبرني سهل بن صالح، عن يحيى، عن عبيد الله بن عمر، عن نافع. (ح) وأخبرنا هلال بن العلاء، قال: حدثنا معلى، قال: حدثنا وهيب، عن أيوب، عن نافع. (ح) وأخبرنا محمد بن يحيى بن محمد بن كثير الحراني، قال: حدثنا محمد بن كثير، عن الأوزاعي، عن يحيى، عن أبي سلمة. (ح) وأخبرنا إبراهيم بن يعقوب، قال: حدثني محمد بن كثير، عن الأوزاعي، عن الزهري، عن سالم. وابن خزيمة (٢١١) قال: حدثنا أحمد بن عبدة، قال: أخبرنا سفيان، عن عبد الله بن دينار. وفي (٢١٢) قال: حدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان، عن عبد الله بن دينار.\nأربعتهم - نافع، وعبد الله بن دينار، وأبو سلمة، وسالم - عن ابن عمر، فذكره.","vol":"7","page":309},{"text":"٥٣٤٩ - (س) نافع - مولى ابن عمر-: أن ابن عمر - ﵄ ⦗٣١٠⦘ قال: «يا رسول الله، أينام أحدُنا وهو جنب؟ قال: إذا توضأ» أخرجه النسائي (١) .\n_________\n(١) ١ / ١٣٩ في الطهارة، باب وضوء الجنب إذا أراد أن ينام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n راجع تخريج الحديث السابق.","vol":"7","page":309},{"text":"٥٣٥٠ - (ط) نافع - مولى ابن عمر- «أن ابنَ عمر - ﵄ - كان إذا أراد أن ينام أو يَطْعَمَ وهو جنب، غسل وجهه ويديه إلى المرفقين ومسح برأسه، ثم طعم، أو نام» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٤٨ في الطهارة، باب وضوء الجنب إذا أراد أن ينام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٠٧) قال: عن نافع، فذكره.","vol":"7","page":310},{"text":"٥٣٥١ - (ت د) عمار بن ياسر - ﵁ -: «أن النبي - ﷺ- رَخَّصَ للجنب إذا أراد أن يأكل أو يشرب أن يتوضأ وضوءه للصلاة» .\nأخرجه الترمذي، وانتهت رواية أبي داود عند قوله: «يتوضأ» وقال أبو داود: بين يحيى وعمار بن ياسر في هذا الحديث رجل.\nوقال عليّ وابن عمر [وعبد الله بن عمرو]: «الجُنُبُ إذا أراد أن يأكل توضأ» (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٥) في الطهارة، باب من قال: يتوضأ الجنب، والترمذي رقم (٦١٣) في الصلاة، باب في الرخصة للجنب في الأكل والنوم، ورواه أيضًا أحمد مطولًا ٤ / ٣٢٠، والطيالسي وغيرهما، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٢٠) قال: حدثنا بهز بن أسد. وأبو داود (٢٢٥ و٤١٧٦ و٤٦٠١) قال: حدثنا موسى بن إسماعيل. والترمذي (٦١٣) قال: حدثنا هناد. قال: حدثنا قبيصة.\nثلاثتهم - بهز، وموسى، وقبيصة - عن حماد بن سلمة، قال: أخبرنا عطاء الخراساني، عن يحيى بن يعمر، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"7","page":310},{"text":"[النوع] الثالث: في مجالسته ومحادثته\n٥٣٥٢ - (خ م د ت س) أبو هريرة - ﵁ -: «أن النبي - ﷺ- لَقِيَهُ في بعض طريق المدينة وهو جنب، فانْخَنَسْتُ منه، فذهب فاغتسل، ثم جاء فقال: أين كنتَ يا أبا هريرة؟ قال: كنتُ جُنُبًا، ⦗٣١١⦘ فكرهتُ أن أُجَالِسَكَ وأنا على غير طهارة، قال: سبحان الله! إن المؤمن لا يَنجُس» أخرجه البخاري.\nوللبخاري قال: «لَقِيَني رسول الله - ﷺ- وأنا جنب، فأخذ بيدي، فمشَيْتُ معه حتى قعد، فانْسَلَلْتُ فأتيتُ الرَّحْلَ فاغتسلت، ثم جئت وهو قاعد، فقال: أين كنتَ يا أبا هريرة؟ فقلت له، فقال: سبحان الله! إن المؤمن لا ينجس» .\nوعند مسلم «أنه لقيه النبيُّ - ﷺ- في طريق من طرق المدينة وهو جنب فَانسَلَّ، فذهب فاغتسل، ففقده (١) النبيُّ - ﷺ-، فلما جاء قال: أين كنتَ يا أبا هريرة؟ قال: يا رسول الله، لَقِيتَني وأنا جنب، فكرهت أن أجالسك حتى أغتسل، فقال رسول الله - ﷺ-: سبحان الله! إن المؤمن لا ينجس» .\nوأخرج الترمذي الرواية الأولى، وقال: «فانتجشْتُ (٢)» وفي الحاشية: صوابه «فانخنستُ» أي: اسْتَتَرْتُ واخْتَفَيْتُ، وفسر في آخر الحديث معنى «انخنست (٣)» أي: تَنَحَّيتُ.\nوفي رواية أبي داود مثلها وقال: «فاختنستُ» .\nوفي رواية النسائي قال: «فانْسَلَّ عنه» (٤) . ⦗٣١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فانْخَنَسْتُ) هذه اللفظة قد جاءت في الروايات مختلفة، فأخرجه البخاري في متن كتابه «فانْتَجَشْتُ» وفي الكتاب أيضًا فوق الكلمة «فانْخَنَسْتُ» وعند الترمذي «فانْبجست» وفي حاشية كتابه: صوابه «فانخنست» أي: استترت، واختفيت، وفسر في آخر الحديث معنى «انخنست» أي: تنحيت، وفي كتاب أبي داود: «فاخْتَنَسْتُ» . وفي رواية مسلم والنسائي «فانْسَلَّ» وفي أخرى للبخاري «فانْسَلَلْتُ» هذه ألفاظ رواياتهم على اختلافها.\nفأما «انْخَنَسْتُ» و«اخْتَنَسْتُ» بالخاء المعجمة والسين المهملة فهو من الخُنُوس: التأخر والاختفاء، يقال: خَنَس يَخْنِس: إذا تأخَّر وأخْنَسَه غيره، ومنه سميت الكواكب الخمسة - زُحَل، والمشتري، والمرِّيخ، والزُّهرة، وعطارد-: الخُنَّس في قوله تعالى: ﴿فَلا أُقْسِمُ بالخُنَّسِ﴾ [التكوير: ١٥] على ما جاء في التفسير، سُمِّيت بذلك، لأنها تتأخَّر في رجوعها، بينا تراها في مكان من السماء، حتى تراها راجعة إلى وراء جهتها ⦗٣١٣⦘ التي كانت تسير إليها، أو لأنها تخفى بالنهار، وحينئذ لا يختص ذلك بالخمسة، فإن جميع الكواكب تختفي بالنهار، والأول الوجه، و«انْخَنَسْت» انْفَعَلَت فالأول مُطاوع بالنون. والثاني: مطاوعه بالتاء، ويعضد ذلك: ما جاء في رواية مسلم والنسائي، وإحدى روايتي البخاري من قوله: «فانْسَلَّ» و«انْسَلَلْتُ» .\nوأما «انْتَجَشْت» بالجيم والشين المعجمة: فإنه من النَّجْش: الإسراع، قال الجوهري: ومرَّ فلان يَنْجُش نَجْشًا أي: يُسْرِع، والنَّاجِشُ الذي يَحُوش الصيد، ونجشتُ الصيد: إذا اسْتَثَرْتَه، وذلك نوع من الإسراع في الحركة، والله أعلم.\n_________\n(١) في نسخ مسلم المطبوعة: فتفقده.\n(٢) وفي بعض الروايات: فانتجست، أي: اعتقدت نفسي نجسًا، وفي بعضها: فانبجست، أي: فاندفعت.\n(٣) في الأصل: انتجست، والتصويب من نسخ الترمذي المطبوعة.\n(٤) رواه البخاري ١ / ٣٣٣ في الغسل، باب عرق الجنب وأن المسلم لا ينجس، وباب الجنب يخرج ⦗٣١٢⦘ ويمشي في السوق وغيره، ومسلم رقم (٣٧١) في الحيض، باب الدليل على أن المسلم لا ينجس، وأبو داود رقم (٢٣١) في الطهارة، باب في الجنب يصافح، والترمذي رقم (١٢١) في الطهارة، باب ما جاء في مصافحة الجنب، والنسائي ١ / ١٤٥ و١٤٦ في الطهارة، باب مماسة الجنب ومجالسته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٥ و٣٨٢) قال: حدثنا محمد بن أبي عدي. وفي (٢/٤٧١) قال: حدثنا يحيى. والبخاري (١/٧٩) قال: حدثنا علي بن عبد الله، قال: حدثنا يحيي. وفي (١/٧٩) قال: حدثنا عياش، قال: حدثنا عبد الأعلى. ومسلم (١/١٩٤) قال: حدثني زهير بن حرب، قال: حدثنا يحيي -يعني ابن سعيد - (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية. وأبو داود (٢٣١) قال: حدثنا مسدد، قال: حدثنا يحيى وبشر. وابن ماجة (٥٣٤) قال: حدثنا أبو بكر ابن أبي شيبة. قال: حدثنا إسماعيل بن علية. والترمذي (١٢١) قال: حدثنا إسحاق بن منصور، قال: حدثنا يحيى بن سعيد القطان. والنسائي (١/١٤٥) . وفي الكبرى (٢٥٥) قال: أخبرنا حميد بن مسعدة، قال: حدثنا بشر، وهو ابن المفضل.\nخمستهم - محمد بن أبي عدي، ويحيى بن سعيد، وعبد الأعلى، وإسماعيل بن علية، وبشر بن المفضل- عن حميد الطويل، قال: حدثنا بكر بن عبد الله، عن أبي رافع، فذكره.\n(*) اللفظ ليحيى بن سعيد عند البخاري.","vol":"7","page":310},{"text":"٥٣٥٣ - (م د س) حذيفة بن اليمان - ﵁ - «أن رسول الله - ﷺ- لقيه، وهو جنب، فَحَادَ عنه، فاغتسل ثم جاء، فقال: كنت جُنبًا، فقال: إن المسلم لا ينجس» أخرجه مسلم.\nوعند أبي داود والنسائي: «أن رسول الله - ﷺ- لَقِيَهُ، فأهْوى إليه، فقال: إني جنب، فقال: إن المسلم ليس بنجس» .\nوفي رواية النسائي قال: «كان رسول الله - ﷺ- إذا لَقِيَ الرجلَ من أصحابه مَسَحه ودَعَا له، قال: فرأيتُه يومًا بُكرة فَحِدْتُ عنه، ثم أتيته حين ارتفع النهار، فقال: إني رأيتك فَحِدْتَ عني؟ فقلت: إني كنت جنبًا، فَخشيتُ ⦗٣١٤⦘ أن تَمسَّنِي، فقال رسول الله - ﷺ-: إن المسلم لا ينجُس» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِدْتُ) عن الشيء أَحِيد: إذا تَنَحيت عن جهته.\n_________\n(١) رواه مسلم رقم (٣٧٢) في الحيض، باب الدليل على أن المسلم لا ينجس، وأبو داود رقم (٢٣٠) في الطهارة، باب في الجنب يصافح، والنسائي ١ / ١٤٥ في الطهارة، باب مماسة الجنب ومجالسته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٨٤) قال: حدثنا يحيى بن سعيد. وفي (٥/٤٠٢) قال: حدثنا وكيع. ومسلم (١/١٩٤) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا وكيع. وأبو داود (٢٣٠) قال: حدثنا مسدد. قال: حدثنا يحيى. وابن ماجة (٥٣٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. (ح) وحدثنا إسحاق بن منصور، قال: أنبأنا يحيى بن سعيد. والنسائي (١/١٤٥) وفي الكبرى (٢٥٦) قال: أخبرنا إسحاق بن منصور، قال: أخبرنا يحيى.\nكلاهما - يحيى، ووكيع - قالا: حدثنا مسعر، قال: حدثني واصل الأحدب، عن أبي وائل، فذكره.\nوالرواية الثانية:\nأخرجها النسائي (١/١٤٥) وفي الكبرى (٢٥٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير، عن الشيباني، عن أبي بردة، فذكره.","vol":"7","page":313},{"text":"٥٣٥٤ - (د س) علي بن أبي طالب - ﵁ - أن رسول الله - ﷺ- قال: «لا تدخل الملائكة بيتًا فيه صورة ولا كلب ولا جنب» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٧) في الطهارة، باب في الجنب يؤخر الغسل، والنسائي ١ / ١٤١ في الطهارة، باب في الجنب إذا لم يتوضأ، ورواه أيضًا أحمد في \" المسند \" بأطول منه رقم (٦٤٧)، وابن حبان في \" صحيحه \" رقم (١٤٨٤) موارد، والحاكم ١ / ١٧١ وفي سنده نجي الحضرمي، وهو مجهول ومع ذلك فقد صححه الحاكم ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:أخرجه أحمد (١/٨٣) (٦٣٢) قال: حدثنا يحيى. وفي (١/١٠٤) (٨١٥) قال: حدثنا عفان. وفي (١/١٣٩) (١١٧٢) قال: حدثنا محمد بن جعفر. وأبو داود (٢٢٧) و(٤١٥٢) قال: حدثنا حفص بن عمر. وابن ماجة (٣٦٥٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر. والنسائي (١/١٤١) . وفي الكبرى (٢٤٩) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا هشام بن عبد الملك (ح) وأنبأنا عبيد الله بن سعيد، قال: حدثنا يحيى. وفي (٧/١٨٥) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد ويحيى بن سعيد.\nخمستهم - يحيى، وعفان، ومحمد بن جعفر، وحفص، وهشام - عن شعبة، قال: حدثني علي بن مدرك، عن أبي زرعة، عن عبد الله بن نجي، عن أبيه، فذكره.\n(*) في نسختنا من «سنن ابن ماجة»: «عن عبد الله بن نجي عن علي» ليس فيه: «عن أبيه» وشيخ ابن ماجة في هذا الحديث هو أبو بكر بن أبي شيبة، فرجعنا إلى «مصنفه» (٨/٤٧٨) فوجدنا أنه لم يكن في الأصل «عن أبيه» وأضافها محقق الكتاب بين معقوفتين.\nلكن الحديث ورد في «تحفة الأشراف» (١٠٢٩١) من رواية عبد الله بن نجي عن أبيه.\nوبلفظ: «صنعت طعاما، فدعوت النبي -ﷺ- فجاء فدخل، فرأى سترا فيه تصاوير، فخرج. وقال: إن الملائكة لا تدخل بيتا فيه تصاوير» .\nأخرجه ابن ماجة (٣٣٥٩) قال: حدثنا أبو كريب. والنسائي (٨/٢١٣) قال: حدثنا مسعود بن جويرية.\nكلاهما - أبو كريب، ومسعود - قالا: حدثنا وكيع، عن هشام الدستوائي، عن قتادة، عن سعيد بن المسيب، فذكره.\nوله شاهد بنحوه:\nأخرجه عبد الله بن أحمد (١/١٤٦) - (١٢٤٦) قال: حدثنا شيبان أبو محمد. وفي (١/١٤٨) (١٢٦٩) قال: حدثنا أبو سلم خليل بن سلم.\nكلاهما - شيبان، وخليل - قالا: حدثنا عبد الوارث، عن الحسن بن ذكوان، عن عمرو بن خالد، عن حبيب بن أبي ثابت، عن عاصم بن ضمرة، فذكره.\n* قال عبد الله بن أحمد (١/١٤٦) (١٢٤٧): وحدثناه شيبان مرة أخرى، قال: حدثنا عبد الوارث، عن حسين بن ذكوان، عن عمرو بن خالد، عن حبة بن أبي حبة، عن عاصم بن ضمرة، فذكره.\n(*) قال أبو عبد الرحمن عبد الله بن أحمد: وكان أبي لا يحدث عن عمرو بن خالد، يعني كان حديثه لا يسوَى عنده شيئا.","vol":"7","page":314},{"text":"<span data-type=\"title\" id=toc-1126>[النوع] الرابع: في صلاته ناسيًا</span>\n٥٣٥٥ - (خ م ط د س) أبو هريرة - ﵁ - قال: «أُقيمت الصلاة، وعُدِّلت الصُّفُوفُ قيامًا، فخرج إلينا رسول الله - ﷺ- فلما قام في مُصلاه ذكر أنه جُنب، فقال لنا: مكانَكم، ثم رجع فاغتسل، ثم خرج إلينا ورأسه يَقْطُرُ، فكبَّر، فصلَّينا معه» .\nوفي رواية: «فَعدَّلنا الصفوفَ قبل أن يخرج إلينا» أخرجه البخاري.\nقال الحميديُّ: وأخرج مسلم بعض هذا عن أبي هريرة «أن الصلاة كانت تُقام لرسول الله - ﷺ-، فيأخذ الناسُ مَصَافَّهم قبل أن يقوم النبي - ﷺ ⦗٣١٥⦘ مقامه»، ولأجل هذا القدر أخرجه الحميديُّ في المتفق بين البخاري ومسلم، وليس الغرض من الحديث: ذكر الصفوف في الصلاة وإنما الغرض منه: دخول الجنب المسجد، وفي الصلاة وهو جنب ولا يعلم. وكذلك ترجَم عليه البخاري قال: «باب إذا ذكر في المسجد أنه جنب يخرج كما هو ولا يتيمم» وترجم عليه أبو داود «باب الجنب يُصلي بالقوم وهو ناسٍ» .\nوفي رواية أبي داود قال: «أُقيمت الصلاة، وصف الناسُ صفوفهم، فخرج رسول الله - ﷺ-، حتى إذا قام في مقامه ذكر أنه لم يغتسل، فقال للناس: مكانَكم، ثم رجع إلى بيته، فخرج إلينا يَنْطُفُ رأسُه، وقد اغتسل، ونحن صفُوف» .\nقال: وفي رواية: «فلم نزل قيامًا ننتظره، حتى خرج علينا وقد اغتسل» .\nقال أبو داود: ورواه الزهري عن أبي سلمة عن أبي هريرة قال: «[فلما] قام في مصلاه، وانتظرنا أن يُكبِّر: انصرَفَ، ثم قال: كما أنتم» .\nورواه أيوب وابنُ عَون وهشام عن محمد - وهو ابن سيرين - عن النبيِّ - ﷺ- قال: «فكبَّر، ثم أوْمَأ إلى القوم: أن اجلِسوا، فذهب فاغتسل» .\nوكذلك رواه مالك عن إسماعيل بن [أبي] حكيم عن عطاء بن يسار «أن رسول الله - ﷺ- كبَّر في صلاته» وكذلك حدثنا مسلم بن إبراهيم حدثنا أبَان عن يحيى عن الربيع بن محمد عن النبيِّ - ﷺ- «أنه كبَّر» . ⦗٣١٦⦘\nوفي رواية «الموطأ» عن عطاء بن يسار «أن النبيَّ - ﷺ- كبَّر في صلاة من الصلوات، ثم أشار إليهم بيده: أن امْكُثُوا، فذهب ثم رجع وعلى جلده أثر الماء» وأخرجه النسائي مثل رواية أبي داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينطُف) نَطَفَ شعرُه ينطُف: إذا قَطَرَ منه الماء.\n_________\n(١) رواه البخاري ١ / ٣٢٩ في الغسل، باب إذا ذكر في المسجد أنه جنب يخرج كما هو ولا يتيمم، وفي الأذان، باب هل يخرج من المسجد لعلة، وباب إذا قال الإمام: مكانكم ثم رجع انتظروه، ومسلم رقم (٦٠٥) في المساجد، باب متى يقوم الناس للصلاة، والموطأ ١ / ٤٨ في الطهارة، باب إعادة الجنب الصلاة وغسله، وأبو داود رقم (٢٣٤) و(٢٣٥) في الطهارة، باب في الجنب يصلي بالقوم وهو ناس، والنسائي ١ / ٨١ و٨٢ في الإمامة، باب الإمام يذكر بعد قيامه في مصلاه أنه على غير طهارة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٧) قال: حدثنا الوليد. قال: حدثنا الأوزاعي. وفي (٢/٢٥٩) قال: حدثنا عبد الأعلى. عن معمر. وفي (٢/٢٨٣) قال: حدثنا إبراهيم بن خالد، عن رباح، عن معمر. وفي (٢/٣٣٨) قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح. وفي (٢/٥١٨) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. والبخاري (١/٧٧) قال: حدثنا عبد الله بن محمد. قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. وفي (١/١٦٤) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد، عن صاحل بن كيسان. وفي (١/١٦٤) قال: حدثنا إسحاق. قال: حدثنا محمد بن يوسف. قال: حدثنا الأوزاعي. ومسلم (٢/١٠١) قال: حدثنا هارون بن معروف وحرملة بن يحيى. قالا: حدثنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني زهير بن حرب. قال: حدثنا الوليد بن مسلم. قال: حدثنا أبو عمرو - يعني الأوزاعي -. وأبو داود (٢٣٥) قال: حدثنا عمرو بن عثمان. قال: حدثنا محمد بن حرب. قال: حدثنا الزبيدي. (ح) وحدثنا عياش بن الأزرق. قال: أخبرنا ابن وهب، عن يونس. (ح) وحدثنا مخلد بن خالد. قال: حدثنا إبراهيم بن خالد، إمام مسجد صنعاء. قال: حدثنا رباح، عن معمر. (ح) وحدثنا مؤمل بن الفضل. قال: حدثنا الوليد، عن الأوزاعي. والنسائي (٢/٨١) وفي الكبرى (٧٧٨) قال: أخبرنا عمرو بن عثمان بن سعيد بن كثير. قال: حدثنا محمد ابن حرب، عن الزبيدي، والوليد، عن الأوزاعي، وفي (٢/٨٩) وفي الكبرى (٧٩٤) قال: أخبرنا محمد بن سلمة قال: أنبأنا ابن وهب، عن يونس. وابن خزيمة (١٦٢٨) قال: حدثنا عمرو بن علي، قال: حدثنا عثمان بن عمر. قال: حدثنا يونس.\nخمستهم - الأوزاعي، ومعمر، وصالح بن كيسان، ويونس، والزبيدي - عن الزهري، عن أبي سلمة، فذكره.\nوبلفظ: «أن النبي -ﷺ- خرج إلى الصلاة، فلما كبر انصرف وأومأ إليهم أي كما أنتم. ثم خرج فاغتسل، ثم جاء ورأسه يقطر، فصلى بهم. فلما صلى، قال: إني كنت جنبا فنسيت أن أغتسل» .\nأخرجه أحمد (٢/٤٤٨) قال: حدثنا وكيع. وابن ماجة (١٢٢٠) قال: حدثنا يعقوب بن حميد بن كاسب، قال: حدثنا عبد الله بن موسى التيمي.\nكلاهما - وكيع، وعبد الله بن موسى - عن أسامة بن زيد، عن عبد الله بن يزيد مولى الأسود بن سفيان، عن محمد بن عبد الرحمن بن ثوبان، فذكره.","vol":"7","page":314},{"text":"٥٣٥٦ - (د) أبو بكرة - ﵁ -: «أن رسول الله - ﷺ- دخل في صلاة الفجر، فأومَأ بيده: أن مكانكم، ثم جاء ورأسُه يقطُر، فصلى بهم» .\nوفي رواية بمعناه، قال في أوله: «فكبَّر» وقال في آخره: «فلما قضى الصلاة قال: إنما أنا بشر، وإني كنت جُنبًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٣) و(٢٣٤) في الطهارة، باب في الجنب يصلي بالقوم وهو ناس، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤١) قال: حدثنا يزيد. وفي (٥/٤١) قال: حدثنا أبو كامل. وفي (٥/٤٥) قال: حدثنا عفان. وأبو داود (٢٣٣) قال: حدثنا موسى بن إسماعيل. وفي (٢٣٤) قال: حدثنا عثمان ابن أبي شيبة، قال: حدثنا يزيد بن هارون. وابن خزيمة (١٦٢٩) قال: حدثنا الحسن بن محمد الزعفراني. قال: حدثنا يحيى بن عباد. (ح) وحدثنا الحسن بن محمد أيضا، قال: حدثنا عفان. (ح) وحدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا يزيد بن هارون.\nخمستهم - يزيد بن هارون، وأبو كامل، وعفان،وموسى، ويحيى بن عباد - عن حماد بن سلمة، عن زياد الأعلم، عن الحسن، فذكره.","vol":"7","page":316},{"text":"٥٣٥٧ - (ط) سليمان بن يسار: «أن عمر - ﵁ - صلَّى بالناس الصبحَ، ثم غَدَا إلى أرضه بالجُرف، فوجد في ثوبه احتلامًا، فقال: إنا لما ⦗٣١٧⦘ أصبنا الوَدَك لانَتِ العُروق، فاغتسل، وغسل الاحتلام من ثوبه، وعاد لصلاته» .\nوفي رواية - بعد قوله: «احتلامًا» - فقال: «لقد ابْتُلِيتُ بالاحتلام منذُ وُلِّيتُ أمرَ الناس، واغتسل، وغسل ما رأى في ثوبه من الاحتلام، ثم صلى بعد أن طلعت الشمس» .\nوفي رواية زُبَيْد بن الصلت قال: «خرجت مع عمر بن الخطاب إلى الجُرف، فنظر فإذا هو قد احتلم وصلى ولم يغتسل، فقال: والله ما أُراني إلا قد احتلمت وما شعرت، وصليت وما اغتسلت، قال: فاغتسل، وغسل ما رأى في ثوبه، ونضح ما لم يَرَ، وأذَّن، أو أقام، ثم صلى بعد ارتفاع الضُّحى مُتمكِّنًا» أخرجه «الموطأ» (١) .\nوهذه الأحاديث كلَّها أخرجوها في «كتاب غسل الجنابة» ويَصْلُح أن تجيء في «كتاب الصلاة» فاتبعناهم وأخرجناها في «غسل الجنابة» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الضُّحى) بالضم والقصر: حين تشرق الشمس وتضيء وتذهب حمرتها التي تكون لها عند الطلوع، وبالمد والفتح: عند ارتفاع النهار كثيرًا، والأول: ضَحْوَة النهار، ثم بعده الضحى، ثم الضَّحَاء.\n_________\n(١) ١ / ٤٩ في الطهارة، باب إعادة الجنب الصلاة وغسله إذا صلى ولم يذكر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١١١) عن يحيى بن سعيد، عن سليمان بن يسار، فذكره.\nوالرواية الثانية: أخرجها (١١٠) عن إسماعيل بن أبي حكيم، عن سليمان بن يسار، فذكره.\nوالرواية الثالثة: أخرجها (١٠٩) عن هشام بن عروة، عن زبيد بن الصلت، فذكره.","vol":"7","page":316},{"text":"الفصل الثاني من باب الغسل: في غسل الحائض والنفساء\n٥٣٥٨ - (خ م د س) عائشة - ﵂ - «أن امرأة من الأنصار سألت النبيَّ - ﷺ- عن غسلها من المحيض، فأمرها كيف تغتسل، ثم قال: خُذي فِرْصَة من مِسْك، فتطهَّري بها، قالت: كيف أتطهَّر بها؟ قال: تطهري بها، قالت: كيف أتطهَّر بها؟ قال: سبحان الله! تطهري بها، فاجْتَذَبْتُها إليَّ فقلت: تتَّبعي بها أثَرَ الدم» .\nومن الرواة من قال فيه: «خذي فِرصة مُمَسَّكَة، فتوضَّئي بها ثلاثًا، ثم إن النبيَّ - ﷺ- اسْتَحْيَى، وأعْرَض بوجهه، وقال: توضئي بها، فأخذتُها فاجتذبتُها، فأخبرتُها بما يُريد النبيُّ - ﷺ-» أخرجه البخاري ومسلم.\nولمسلم عن عائشة: «أن أسماء سألت النبيَّ - ﷺ- عن غسل المحيض، فقال: تأخذ إحداكن ماءَها وسِدْرَتَها، فتطهَّر فتحسن الطُّهُورَ، ثم تصبُّ على رأسها، فَتدْلُكه دَلْكًا شديدًَا، حتى تبلغ شُؤون رأسها، ثم تصبُّ عليه الماء، ثم تأخذ فِرصة مُمْسَّكة، فتَطَهَّر بها، فقالت أسماء: فكيف تطهَّر بها؟ قال: سبحان الله! تطهري بها، قالت عائشة - كأنها تُخفي ذلك ⦗٣١٩⦘: تَتَّبِعِين بها أثر الدم، وسألته عن غسل الجنابة، فقال: تأخذ ماء، فتطهر، فتُحسن الطُّهور - أو تبلغ الطهور - ثم تصب على رأسها، فتدلكه حتى يبلغ شُؤون رأسها، ثم تفيض عليها الماء، فقالت عائشة: نِعمَ النساء نساءُ الأنصار لم يكن يمنعهن الحياءُ أن يَتَفَقَّهنَ في الدين» .\nوفي أخرى: «دخلت أسماء بنت شَكل على رسول الله - ﷺ-، فقالت: يا رسول الله، كيف تغتسل إحدانا إذا طَهُرَتْ من الحيض ... وساق الحديث» ولم يذكر فيه غسل الجنابة.\nوفي أخرى بهذا: «قال: سبحان الله! تطهَّري بها، واسْتَتَر» .\nوأخرج النسائي نحو الرواية الأولى، وفيها «واستتر»، ونحو الرواية الثانية.\nوأخرج أبو داود نحو رواية مسلم بطولها.\nوله في أخرى قالت: دخلت أسماءُ على رسولِ الله - ﷺ-، فقالت: كيف تغتسل إحدانا إذا طهرت من المحيض؟ فقال: تأخذ سِدرَها وماءها فتوضأ، ثم تغسل رأسها، وتدلكه حتى يبلغ الماءُ أُصول شعرها، ثم تفيض على جسدها، ثم تأخذ فِرصتها فتطهَّر بها، فقالت: يا رسول الله، كيف أتطهَّر بها؟ قالت عائشة: فعرفت الذي يكني عنه النبيُّ - ﷺ-، فقلت لها: تَتَبَّعين آثار الدم.\nوفي أخرى «أن عائشة ذكرت نساءَ الأنصار، فأثْنَت عليهن، وقالت ⦗٣٢٠⦘ لهنَّ معروفًا، وقالت: دخلت امرأة منهنَّ على رسول الله - ﷺ- ... فذكر معناه، إلا أنه قال: فِرصة ممسَّكة» قال مُسدَّد: كان أبو عوانة يقول: «فِرصة» وكان أبو الأحوص يقول «قَرْصة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فِرْصَةً من مِسْك) بكسر الفاء: قطعة من صوف أو قطن أو خرقة من الفَرْص: القَطْع، وقوله: «من مسك» [ظاهره: أن الفِرْصَة من المسك:] أي قطعة منه، وعليه المذهب وقول الفقهاء: إن الحائض بعد انقطاع دم الحيض إذا اغتسلت أخذت يسيرًا من مسك، فَتُطَيِّب به مواضع الدم ليذهب ريحُه، قالوا: والفرصة: القطعة من كل شيء، وأهل اللغة لم يطلقوا هذا القول، وإن كان القياس يقتضيه؛ لأنه من الفَرْص: القطع، فإن لم تجد المسك فتأخذ طيبًا غيره، هذا من سنن غسل الحيض عند الفقهاء، لأجل الحديث، وكذلك قوله: «فرصة ممسَّكة» أي مطيَّبة بالمسك، وهو ظاهر في اللغة، أي: تأخذ قطعة من صوف أو قطن أو خِرْقة فتطيّبها بمسك، وتَتَبَّع ⦗٣٢١⦘ بها أثر الدم، فيحصل منه الطِّيب، والتَّنْشِيف: إزالة أثر الدم بالمسح، وهذه الرواية أوضح من الأولى وأبين، واتفق عليها البخاري ومسلم وأبو داود والنسائي، والأولى لم يخرّجها أبو داود، وقد حكى أبو داود في روايته عن بعضهم «قَرْصَة» بالقاف، يعني شيئًا يسيرًا يؤخذ من المسك، مثل القَرْصة بأطراف الإصبعين، ولكنه لم يذكر «من المسك» وإنما أورده في آخر حديثه الذي ذكر فيه «فِرصة ممسَّكة» قال: قال مسدَّد: كان أبو عَوَانة يقول: «فِرصة» وكان أبو الأحوص يقول: «قرصة»، قال الخطابي في شرح حديث أبي داود: وقد تأول بعضهم «الممسَّكة» على معنى الإمساك دون الطيب، يقال: أمْسَكْتُ الشيء ومَسَكْتُه، يريد أنها تُمْسِكُها بيدها فتستعملها، وقال: متى كان المسك عندهم بالحال التي يُمْتَهَن فَيُتَوسَّع في استعماله [[هذا التوسع]] .\nقلت: وهذا، وإن كان الحال يناسبه، والأمر على ما قاله، ولكن الصحيح الأول، وهو الذي ذهب إليه الفقهاء والمحدثون من الصدر الأول، وهم أعرف بتأويل الأحاديث ومعانيها، ولا يجوز مخالفتهم لقياس مناسب والأمر محتمل لا حاجة إليه ولا ضرورة تحمل عليه، والله أعلم.\n(شؤون رأسها): مواصل قبائل الرأس ومُلْتَقاها، والمراد: إيصال الماء إلى منابت الشعر، مبالغةً في الغسل.\n_________\n(١) رواه البخاري ١ / ٣٥٣ و٣٥٤ في الحيض، باب دلك المرأة نفسها إذا تطهرت في المحيض، وباب غسل المحيض، وفي الاعتصام، باب الأحكام التي تعرف بالدلائل، ومسلم رقم (٣٣٢) في الحيض، باب استحباب استعمال المغتسلة من الحيض فرصة من مسك في موضع الدم، وأبو داود رقم (٣١٤) و(٣١٥) و(٣١٦) في الطهارة، باب الاغتسال من المحيض، والنسائي ١ / ١٣٥ - ١٣٧ في الطهارة، باب ذكر العمل في الغسل من الحيض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٦٧) قال: حدثنا سفيان. وأحمد (٦/١٢٢) قال: حدثنا عفان. قال: حدثنا وهيب. والبخاري (١/٨٥) و(٩/١٣٤) قال: حدثنا يحيى. قال: حدثنا ابن عيينة. وفي (١/٨٦) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا وهيب. وفي (٩/١٣٤) قال: حدثنا محمد - هو ابن عقبة -. قال: حدثنا الفضيل بن سليمان النميري البصري. ومسلم (١/١٧٩) قال: حدثنا عمرو بن محمد الناقد وابن أبي عمر، جميعا عن ابن عيينة. قال عمرو: حدثنا سفيان بن عيينة. (ح) وحدثني أحمد بن سعيد الدارمي. قال: حدثنا حبان. قال: حدثنا وهيب. والنسائي (١/١٣٥) . وفي الكبرى (٢٤١) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن. قال: حدثنا سفيان. وفي (١/٢٠٧) قال: أخبرنا الحسن بن محمد. قال: حدثنا عفان. قال: حدثنا وهيب.\nثلاثتهم - سفيان بن عيينة، ووهيب بن خالد، والفضيل بن سليمان - عن منصور بن عبد الرحمن، عن أمه صفية بنت شيبة، فذكرته.\nوبلفظ: «أن أسماء سألت رسول الله -ﷺ- عن الغسل من المحيض ...» .\nأخرجه أحمد (٦/١٤٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٨٨) قال: حدثنا عبد الرحمن وعفان. قالا: حدثنا أبو عوانة. والدارمي (٧٧٩) قال: حدثنا محمد بن يوسف. قال: حدثنا إسرائيل. ومسلم (١/١٧٩ و١٨٠) قال: حدثنا محمد بن المثنى وابن بشار. قال ابن المثنى: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. (ح) وحدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة. كلاهما عن أبي الأحوص. وأبو داود (٣١٤) قال: حدثنا عثمان بن أبي شيبة. قال: أخبرنا سلام بن سليم. وفي (٣١٥) قال: حدثنا مسدد بن مسرهد. قال: أخبرنا أبو عوانة. وفي (٣١٦) قال: حدثنا عبيد الله بن معاذ. قال: أخبرنا أبي، عن شعبة. وابن ماجة (٦٤٢) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وابن خزيمة (٢٤٨) قال: حدثنا بندار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة.\nأربعتهم - شعبة، وأبو عوانة، وإسرائيل، وأبو الأحوص سلام - عن إبراهيم بن مهاجر، عن صفية بنت شيبة، فذكرته.\n(*) زاد في رواية أبي عوانة في أول الحديث: «ذكرت «عائشة» نساء الأنصار فأثنت عليهن وقالت لهن معروفا. وقالت: لما نزلت سورة النور عمدن إلى حجز أو حجوز مناطقهن فشققنه، ثم اتخذن منه خمرا ...» .","vol":"7","page":318},{"text":"٥٣٥٩ - (د) أمية بنت أبي الصلت - ﵂ - عن امرأة من بني غِفار - قد سماها لي - قالت: «أرْدَفَني رسول الله - ﷺ- على حَقيبة رحْلِه قالت: فوالله لَنَزَل رسول الله - ﷺ- إلى الصبح، فأناخ، ونزلتُ عن حَقيبة رَحْلِه، فإذا بها دم منِّي وكانت أول حيضة حضتُها، قالت: فَتَقَبَّضْتُ إلى الناقة واسْتحيَيتُ، فلما رأى رسول الله - ﷺ- ما بي، ورأى الدَّمَ، قال: ما لَكِ؟ لعلَّكِ نُفِسْتِ؟ قلت: نعم، قال: فأصْلِحي من نفسك، ثم خُذي إناء من ماء فاطْرحي فيه مِلْحًا، ثم اغْسلِي ما أصاب الحقِيبة من الدم، ثم عُودي لِمَرْكَبكِ، قالت: فلما فتح رسول الله - ﷺخيبَر رَضَخَ لنا من الفيء، قالت: وكانت لا تَطَهَّرُ من حيضة إلا جعلت في طهورها ملحًا، وأوصت به أن يجعل في غُسلها حين ماتت» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُفِسْت) المرأة - بضم النون وفتحها وكسر الفاء -: إذا ولدت، وبفتح النون: إذا حاضت، وإذا ولدت.\n(رَضْخ) الرضخ: العطاء القليل.\n(الفيء): ما يحصل للمسلمين من أموال الكفار وديارهم بغير قتال.\n_________\n(١) رقم (٣١٣) في الطهارة، باب الاغتسال من الحيض، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/٣٨٠) قال: حدثنا يعقوب. قال: حدثنا أبي. وأبو داود (٣١٣) قال: حدثنا محمد بن عمرو الرازي. قال: حدثنا سلمة - يعني ابن الفضل.\nكلاهما - إبراهيم بن سعد والد يعقوب، وسلمة بن الفضل - عن محمد بن إسحاق، قال: حدثني سليمان بن سحيم، عن أمية بنت أبي الصلت، فذكرته.","vol":"7","page":322},{"text":"<span data-type=\"title\" id=toc-1128>الفصل الثالث: في غسل الجمعة والعيد</span>\n٥٣٦٠ - (خ م س ط د) أبو سعيد الخدري - ﵁ - أن رسول الله - ﷺ- قال: «غُسل الجمعة واجب على كل مُحْتَلِم» .\nوفي أخرى «الغسل يوم الجمعة واجب على كل مسلم» .\nوفي أخرى قال: «الغسل يومَ الجمعة واجب على كل محتلم، وأن يَستَنَّ، وأن يَمَسَّ طيبًا إن وجد، قال عمرو -[يعني ابن سليم راوي الحديث]-: أما الغسل فأشهد أنه واجب، وأما الاسْتِنَانُ والطِّيبُ (١) فالله أعلم: أواجب هو، أم لا؟ ولكن هكذا في الحديث» كذا عند البخاري، وأخرجه هو ومسلم.\nولمسلم قال: «غُسلُ [يوم] الجمعة على كل محتلم، وسِوَاك، ويمَسُّ من الطِّيب ما قَدَر عليه» .\nوفي رواية قال في الطيب: «ولو من طيب المرأة» . ⦗٣٢٤⦘\nوأخرجه أبو داود والنسائي مثل روايتي مسلم، وأخرج «الموطأ» وأبو داود الرواية الأولى (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَستَنُّ) الاستنان: التَّسَوُّك بالسِّواك.\n_________\n(١) قال الحافظ في \" الفتح \" هذا يؤيد ما تقدم من أن العطف لا يقتضي التشريك من جميع الوجوه، وكأن القدر المشترك تأكيد الطلب للثلاثة، وكأنه جزم بوجوب الغسل دون غيره للتصريح به في الحديث.\n(٢) رواه البخاري ٢ / ٢٩٨ و٢٩٩ في الجمعة، باب فضل الغسل يوم الجمعة، وهل على الصبي شهود يوم الجمعة، وباب الطيب للجمعة، وباب هل على من لم يشهد الجمعة غسل من النساء والصبيان، وفي صفة الصلاة، باب وضوء الصبيان، وفي الشهادات، باب بلوغ الصبيان وشهادتهم، ومسلم رقم (٨٤٦) في الجمعة، باب وجوب غسل الجمعة على كل بالغ من الرجال، والموطأ ١ / ١٠٢ في الجمعة، باب العمل في غسل يوم الجمعة، وأبو داود رقم (٣٤١) في الطهارة، باب في الغسل يوم الجمعة، والنسائي ٢ / ٩٢ في الجمعة، باب الأمر بالسواك يوم الجمعة، وباب إيجاب الغسل يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» (٨٤) . وأحمد (٣/٦٠) قال: قرأت على عبد الرحمن. (ح) وحدثناه أبو سلمة - يعني الخزاعي -. والدارمي (١٥٤٥) قال: حدثنا خالد بن مخلد. والبخاري (٢/٣) قال: حدثنا عبد الله بن يوسف. وفي (٢/٦) قال: حدثنا عبد الله بن مسلمة. ومسلم (٣/٣) قال: حدثنا يحيى بن يحيى. وأبو داود (٣٤١) قال: حدثنا عبد الله بن مسلمة بن قعنب. والنسائي (٣/٩٣) . وفي الكبرى (١٥٩٤) قال: أخبرنا قتيبة بن سعيد. وابن خزيمة (١٧٤٢) قال: حدثنا يونس. قال: أخبرنا ابن وهب.\nثمانيتهم - عبد الرحمن، وأبو سلمة الخزاعي، وخالد بن مخلد، وعبد الله بن يوسف، وعبد الله بن مسلمة، ويحيى بن يحيى، وقتيبة، وابن وهب - عن مالك.\n٢ - وأخرجه الحميدي (٧٣٦) . وأحمد (٣/٦) . والدارمي (١٥٤٦) قال: أخبرنا أبو نعيم. والبخاري (١/٢١٧) و(٣/٢٣٢) قال: حدثنا علي بن عبد الله. وابن ماجة (١٠٨٩) قال: حدثنا سهل بن أبي سهل. وابن خزيمة (١٧٤٢) قال: حدثنا عبد الجبار بن العلاء، وسعيد بن عبد الرحمن.\nسبعتهم - الحميدي، وأحمد، وأبو نعيم، وعلي، وسهل، وعبد الجبار، وسعيد - عن سفيان بن عيينة.\n٣ - وأخرجه ابن خزيمة (١٧٤٢) قال: حدثنا يعقوب بن إبراهيم الدورقي، ومحمد بن هشام، قالا: حدثنا أبو علقمة - وهو الفروي - (ح) وحدثنا يعقوب الدورقي، مرة، قال: حدثنا عبد الله بن محمد أبو علقمة.\nثلاثتهم - مالك، وابن عيينة، وأبو علقمة - عن صفوان بن سليم، عن عطاء بن يسار، فذكره.\n- وبلفظ: «الغسل يوم الجمعة واجب على كل محتلم، والسواك، ويمس من الطيب ما قدر عليه» .\nأخرجه أحمد (٣/٣٠) قال: حدثنا إسحاق، قال: أخبرنا ابن لهيعة، عن بكير. وفي (٣/٦٩) قال: حدثنا أبو العلاء الحسن بن سوار، قال: حدثنا ليث، عن خالد - يعني ابن يزيد - عن سعيد. ومسلم (٣/٣) قال: حدثنا عمرو بن سواد العامري، قال: حدثنا عبد الله بن وهب، قال: أخبرنا عمرو بن الحارث، أن سعيد بن أبي هلال، حدثه. وأبو داود (٣٤٤) . والنسائي (٣/٩٢) وفي الكبرى (١٥٩٣) قال أبو داود: حدثنا، وقال النسائي: أخبرنا محمد بن سلمة «المرادي»، قال: حدثنا ابن وهب، عن عمرو بن الحارث، أن سعيد بن أبي هلال، حدثه. والنسائي (٣/٩٧) قال: أخبرني هارون بن عبد الله، قال: حدثنا الحسن بن سوار، قال: حدثنا الليث، قال: حدثنا خالد، عن سعيد. وابن خزيمة (١٧٤٣) قال: حدثنا محمد بن عبد الله بن عبد الحكم، قال: أخبرنا أبي، وشعيب، قالا: أخبرنا الليث، عن خالد - وهو ابن يزيد - عن ابن أبي هلال - وهو سعيد.\nكلاهما - بكير، وسعيد بن أبي هلال - عن أبي بكر بن المنكدر، عن عمرو بن سليم الزرقي، عن عبد الرحمن بن أبي سعيد، فذكره.\n* وأخرجه البخاري (٢/٣) قال: حدثنا علي، قال: حدثنا حرمي بن عمارة، قال: حدثنا شعبة. ومسلم (٣/٣) قال: حدثنا عمرو بن سواد العامري، قال: حدثنا عبد الله بن وهب، قال: أخبرنا عمرو بن الحارث، أن بكير بن الأشج حدثه. وأبو داود (٣٤٤) . والنسائي (٣/٩٢) . وفي الكبرى (١٥٩٣) قال أبو داود: حدثنا، وقال النسائي: أخبرنا محمد بن سلمة «المرادي»، قال: حدثنا ابن وهب، عن عمرو بن الحارث، أن بكير بن الأشج، حدثه. وابن خزيمة (١٧٤٤) قال: حدثنا أبو يحيى محمد بن عبد الرحيم البزاز، قال: أخبرنا عبد الله بن رجاء أبو عمران البصري، قال: حدثنا سعيد بن سلمة، عن محمد بن المنكدر. وفي (١٧٤٥) قال: حدثنا أبو يحيى، قال: أخبرنا علي بن عبد الله، قال: حدثنا حرمي بن عمارة، قال: حدثنا شعبة.\nثلاثتهم - شعبة، وبكير، ومحمد بن المنكدر - عن أبي بكر بن المنكدر، قال: حدثني عمرو بن سليم الأنصاري، عن أبي سعيد، فذكره. «ليس فيه عبد الرحمن بن أبي سعيد» .\n* أخرجه أحمد (٣/٦٥) قال: حدثنا يونس، قال: حدثنا فليح، قال: سمعت أبا بكر المنكدر، عن أبي سعيد الخدري، فذكره. «ليس فيه عبد الرحمن بن أبي سعيد، ولا عمرو بن سليم» .\n(*) في رواية ابن وهب، عن عمرو بن الحارث: أن سعيد بن أبي هلال، وبكير بن الأشج حدثاه، عن أبي بكر بن المنكدر، عن عمرو بن سليم، عن عبد الرحمن بن أبي سعيد، عن أبيه، فذكره. إلا أن بكيرا لم يذكر عبد الرحمن. وقال في الطيب: «ولو من طيب المرأة» .","vol":"7","page":323},{"text":"٥٣٦١ - (ط) أبو هريرة - ﵁ - أنه كان يقول: «غُسل الجمعة واجب على كل محتلم كغُسل الجنابة» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ١٠١ في الجمعة، باب العمل في غسل يوم الجمعة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (٢٢٤) عن سعيد بن أبي سعيد المقبري، فذكره.","vol":"7","page":324},{"text":"٥٣٦٢ - (ت) البراء بن عازب - ﵁ - قال: قال رسول الله - ﷺ-: «حَقًا على المسلمين أن يَغْتَسِلُوا يوم الجمعة، ولْيَمَسَّ أحدُهم من طيب أهله، فإن لم يجدْ فالماء له طِيب» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٢٨) في الصلاة، باب ما جاء في السواك والطيب يوم الجمعة، وقال الترمذي: حديث البراء حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٨٢) قال: حدثنا هشيم. وفي (٤/٢٨٣) قال: حدثنا عبد الصمد، قال: حدثنا عبد العزيز بن مسلم. والترمذي (٥٢٨) قال: حدثنا علي بن الحسن الكوفي، قال: حدثنا أبو يحيى إسماعيل بن إبراهيم التيمي. وفي (٥٢٩) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم.\nثلاثتهم - هشيم، وعبد العزيز، وإسماعيل - عن يزيد بن أبي زياد، عن عبد الرحمن بن أبي ليلى، فذكره.\nوقال الترمذي: حديث البراء حديث حسن.\nثم ذكر في الحديث الذي يليه قائلا: حدثنا أحمد بن منيع، قال: حدثنا هشيم، عن يزيد بن أبي زياد بهذا الإسناد: نحوه.\nثم قال: ورواية هشيم أحسن من رواية إسماعيل بن إبراهيم التيمي، وإسماعيل بن إبراهيم التيمي يضعف في الحديث.","vol":"7","page":324},{"text":"٥٣٦٣ - (ط) عبيد الله بن السباق [المدني الثقفي]- ﵀ -: أن رسول الله - ﷺ- قال في جمعة من الْجُمَعِ: «يا معشر المسلمين، إن هذا يوم جعله الله عيدًا، فاغتسلوا، ومن كان عنده طيب فلا يَضُره أن يمسَّ منه، ⦗٣٢٥⦘ وعليكم بالسواك» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٦٥ و٦٦ في الطهارة، باب ما جاء في السواك، وإسناده منقطع، فإن عبيد بن السباق لم يدرك رسول الله ﷺ، وقد وصله ابن ماجة رقم (١٠٩٨) في أقامة الصلاة، باب ما جاء في الزينة يوم الجمعة من حديث ابن عباس ﵁، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٤١) عن ابن شهاب، عن ابن السباق، فذكره.\nوقال الزرقاني في «شرح الموطأ» (١/١٩٢): وهو مرسل، وقد وصله ابن ماجة من طريق صالح بن أبي الأخضر، عن الزهري، عن عبيد بن السباق، عن ابن عباس، فذكر نحوه. قلت: صالح يضعف في الحديث.","vol":"7","page":324},{"text":"٥٣٦٤ - (خ م ط ت س) عبد الله بن عمر - ﵄ - قال: سمعتُ رسول الله - ﷺ- يقول: «من جاء منكم الجمعةَ فليغتسل» أخرجه الجماعة إلا أبا داود.\nوفي أخرى للنسائي قال: خطب رسول الله - ﷺ- فقال: «إذا رَاحَ أحدكم إلى الجمعة فليغتسل» (١) .\nوفي أخرى له «قال وهو على المنبر ...» .\n_________\n(١) رواه البخاري ٢ / ٢٩٥ في الجمعة، باب فضل الغسل يوم الجمعة، وباب هل على من يشهد الجمعة غسل، وباب الخطبة على المنبر، ومسلم رقم (٨٤٤) و(٨٤٥) في الجمعة في فاتحته، والموطأ ١ / ١٠٢ في الجمعة، باب العمل في غسل يوم الجمعة، والترمذي رقم (٤٩٢) في الصلاة، باب ما جاء في الاغتسال يوم الجمعة، والنسائي ٣ / ٩٣ و١٠٥ و١٠٦ في الجمعة، باب الأمر بالغسل يوم الجمعة، وباب حض الإمام في خطبته على الغسل يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٠٨) قال: حدثنا سفيان. وأحمد (١/٣٣٠) (٣٠٥٩) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. وفي (٢/٩) (٤٥٥٣) قال: حدثنا سفيان. وفي (٢/٣٥) (٤٩٢٠)\nقال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢/١٤٩) (٦٣٦٩) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج. والبخاري (٢/٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٢/١٢) قال: حدثنا آدم، قال: حدثنا ابن أبي ذئب. ومسلم (٣/٢) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. والترمذي (٤٩٢) قال: حدثنا أحمد بن منيع، قال: حدثنا سفيان بن عيينة. والنسائي (٣/١٠٥) . وفي الكبرى (١٦٣٩) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب، عن إبراهيم بن نشيط. وفي الكبرى (١٥٩٧) قال: أخبرنا كثير بن عبيد، قال: حدثنا محمد - وهو ابن حرب - عن الزبيدي. وفي (١٥٩٨) قال: أخبرنا علي بن حجر، قال: حدثنا سفيان. وفي (١٥٩٩) قال: أخبرني إبراهيم بن الحسن، مصيصي، قال: حدثنا حجاج، عن ابن جريج. وابن خزيمة (١٧٤٩) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. (ح) وحدثنا سعيد بن عبد الرحمن، قال: حدثنا سفيان بن عيينة.\nثمانيتهم - سفيان بن عيينة، وشعيب بن أبي حمزة، ومعمر، وابن جريج، وابن أبي ذئب، ويونس، وإبراهيم بن نشيط، ومحمد بن الوليد الزبيدي - عن ابن شهاب الزهري، قال: حدثني سالم بن عبد الله، فذكره.\n* أخرجه مسلم (٣/٢) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني ابن شهاب، عن سالم، وعبد الله ابني عبد الله بن عمر، عن ابن عمر، عن النبي -ﷺ- بمثله.\n(*) لفظ رواية إبراهيم بن نشيط: «أنه سأل ابن شهاب عن الغسل يوم الجمعة؟ فقال: سنة، وقد حدثني به سالم بن عبد الله، عن أبيه، أن رسول الله -ﷺ- تكلم بها على المنبر» .\nوبلفظ: «من جاء منكم الجمعة فليغتسل» .\nوفي رواية عبد العزيز بن مسلم: «إذا جئتم الجمعة فاغتسلوا» .\nأخرجه الحميدي (٦٠٩) . وأحمد (٢/٣٧) (٤٩٤٢) . قالا: حدثنا سفيان. وفي (٢/٧٥) (٥٤٥٠) قال أحمد: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم.\nكلاهما - سفيان بن عيينة، وعبد العزيز بن مسلم - قالا: حدثنا عبد الله بن دينار، فذكره.\nوبلفظ: «من أتى الجمعة، فليغتسل» .\nأخرجه أحمد (٢/٤٧) (٥٠٧٨) قال: حدثنا حجاج، قال: أخبرنا شعبة. وفي (٢/٥١) (٥١٢٨) قال: حدثنا محمد بن جعفر، وحجاج، قالا: حدثنا شعبة. وفي (٢/٥٣) (٥١٤٢) قال: حدثنا عبد الرحمن ابن مهدي، عن سفيان. وفي (٢/٥٧) (٥٢١٠) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٢/١١٥) (٥٩٦١) قال: حدثنا حسين بن محمد، قال: حدثنا إسرائيل. والنسائي في الكبرى (١٦٠٦) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن، عن سفيان.\nثلاثتهم - شعبة، وسفيان الثوري، وإسرائيل - عن أبي إسحاق، قال: سمعت يحيى بن وثاب، فذكره.\n(*) لفظ رواية شعبة: «عن يحيى بن وثاب، أنه سأل ابن عمر عن الغسل يوم الجمعة؟ فقال: أمرنا به رسول الله -ﷺ-» .\n- وبلفظ: «من جاء منكم الجمعة فليغتسل» .\nأخرجه أحمد (٢/١٢٠) (٦٠٢٠) قال: حدثنا إسحاق بن عيسى، قال: حدثني ليث. (ح) ويونس، قال: حدثنا ليث. وفي (٢/١٤٩) (٦٣٧٠) قال: حدثنا عبد الرزاق، عن ابن جريج. (ح) وابن بكر، قال: أخبرنا ابن جريج. ومسلم (٣/٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث (ح) وحدثنا ابن رمح، قال: أخبرنا الليث. والترمذي (٤٩٣) قال: حدثنا قتيبة، قال: حدثنا الليث بن سعد. والنسائي (٣/١٠٦) . وفي الكبرى (١٦٠١) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. وفي الكبرى (١٦٠٠) قال: أخبرني إبراهيم بن الحسن، قال: حدثنا حجاج بن محمد، قال: قال ابن جريج.\nكلاهما - ليث بن سعد، وابن جريج - قالا: حدثني ابن شهاب، عن عبد الله بن عبد الله بن عمر، فذكره.\n* أخرجه مسلم (٣/٢) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني ابن شهاب، عن سالم، وعبد الله، ابني عبد الله بن عمر، عن ابن عمر، عن النبي -ﷺ-، بمثله.\n- وبلفظ: «من أتى الجمعة من الرجال والنساء فليغتسل، ومن لم يأتها فليس عليه غسل من الرجال والنساء» .\nأخرجه ابن خزيمة (١٧٥٢) قال: حدثنا محمد بن رافع، قال: حدثنا زيد بن حباب (ح) وحدثنا عبدة بن عبد الله الخزاعي، قال: أخبرنا زيد، قال: حدثني عثمان بن واقد العمري، قال: حدثني نافع، فذكره.","vol":"7","page":325},{"text":"٥٣٦٥ - (خ م ط د ت) ابن عمر وأبو هريرة - ﵄ -: «أن عمر بينا هو يخطُب الناسَ يوم الجمعة، إذْ دخل رجل من أصحاب النبي - ﷺ- من المهاجرين الأولين - وفي رواية أبي هريرة من رواية الأوزاعي: إذ دخل عثمان بن عفّان - فناداه عمر: أيَّةُ ساعة هذه؟ قال: إني شُغِلْتُ اليوم، فلم أنْقَلِبْ إلى أهلي حتى سمعت التأذين، فلم أزِدْ على أن توضأتُ، فقال عمر: والوضوءَ أيضًا، وقد علمتَ أن رسول الله - ﷺ- كان يأمر بالغسل؟» . ⦗٣٢٦⦘\nوفي حديث أبي هريرة أنه قال: «ألم تسمعوا رسول الله - ﷺ- يقول: إذا جاء أحدكم إلى الجمعة فليغتسل؟» أخرجه البخاري ومسلم.\nوأخرجه «الموطأ» عن سالم بن عبد الله مرسلًا، والترمذي عن ابن عمر، وأخرجه أبو داود عن أبي هريرة «أن عمر بَينا هو يخطب يوم الجمعة، إذْ دخل رجل، فقال عمر: أتَحْتَبِسُون عن الصلاة؟.. وذكر الحديث» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٠٨ في الجمعة، باب فضل الجمعة، ومسلم رقم (٨٤٥) في الجمعة في فاتحته، والموطأ ١ / ١٠١ و١٠٢ في الجمعة، باب العمل في غسل يوم الجمعة، وأبو داود رقم (٣٤٠) في الطهارة، باب في الغسل يوم الجمعة، والترمذي رقم (٤٩٣) في الصلاة، باب ما جاء في الاغتسال يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- عن بن عمر أخرجه أحمد (١/٢٩) (١٩٩) قال: قرأت على عبد الرحمن بن مهدي: مالك. وفي (٢٠٢) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (١/٤٥) (٣١٢) قال: حدثنا روح. قال: حدثنا مالك بن أنس. وعبد بن حميد (٨) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. والبخاري (٢/٢) قال: حدثنا عبد الله بن محمد بن أسماء، قال: أخبرنا جويرية، عن مالك. ومسلم (٣/٢) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. والنسائي في الكبرى (١٥٩٦) قال: أخبرنا كثير بن عبيد الحمصي، قال: حدثنا محمد بن حرب حمصي، عن الزبيدي.\nأربعتهم - مالك، ومعمر، ويونس، والزبيدي - عن الزهري، عن سالم بن عبد الله بن عمر، عن ابن عمر، فذكره.\nرواية الزبيدي مختصرة على: «من جاء منكم الجمعة فليغتسل» .\n* أخرجه مالك «الموطأ» (٨٤) عن ابن شهاب، عن سالم بن عبد الله، أنه قال: دخل رجل من أصحاب رسول الله -ﷺ- المسجد يوم الجمعة، وعمر بن الخطاب يخطب ... الحديث. ليس فيه: «عن عبد الله بن عمر» .\n* أخرجه الترمذي (٤٩٤) قال: حدثنا محمد بن أبان، قال: حدثنا عبد الرزاق، عن معمر. وفي (٤٩٥) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا أبو صالح عبد الله بن صالح، قال: حدثنا الليث، عن يونس.\nكلاهما - معمر، ويونس - عن الزهري، قال: حدثني آل عبد الله بن عمر، عن عبد الله بن عمر، فذكره. ليس فيه «سالم» .\nوعن أبي هريرة:\nأخرجه أحمد (١/١٥) (٩١) قال: حدثنا حسن بن موسى وحسين بن محمد. قالا: حدثنا شيبان. وفي (١/٤٦) (٣١٩) قال: حدثنا عبد الصمد، قال: حدثنا حرب - يعني ابن شداد -. وفي (٣٢٠) قال: حدثنا عبد الصمد، قال: حدثني أبي، قال: حدثنا الحسين المعلم. والدارمي (١٥٤٧) قال: أخبرنا محمد بن يوسف، قال: حدثنا الأوزاعي. والبخاري (٢/٤) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. ومسلم (٣/٣) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا الوليد بن مسلم، عن الأوزاعي. وأبو داود (٣٤٠) قال: حدثنا أبو توبة الربيع بن نافع، قال: أخبرنا معاوية. وابن خزيمة (١٧٤٨) قال: حدثنا محمد بن عبد الله بن ميمون، قال: حدثنا الوليد، عن الأوزاعي. (ح) وحدثنا محمد بن مسكين اليمامي، قال: حدثنا بشر - يعني ابن بكر - قال: حدثنا الأوزاعي.\nخمستهم - شيبان، وحرب، وحسين المعلم، والأوزاعي، ومعاوية بن سلام - عن يحيى بن أبي كثير، قال: حدثنا أبو سلمة بن عبد الرحمن، عن أبي هريرة، فذكره.","vol":"7","page":325},{"text":"٥٣٦٦ - (د خ م) عكرمة مولى ابن عباس: «أن ناسًا من أهل العراق جاءوا، فقالوا: يا ابن عباس، أترى الغسل يوم الجمعة واجبًا؟ قال: لا، ولكنه أطْهَر، وخير لمن اغتسل، ومن لم يغتسل فليس عليه بواجب، وسأُخْبِرُكم كيف بَدْءُ الغسل: كان الناسُ مَجْهُودِين، يلبَسُون الصوف، ويَعْمَلون على ظُهُورهم، وكان مسجدهم ضَيّقًا مقارِب السقف، إنما هو عَرِيش، فخرج رسول الله - ﷺ- في يوم حارّ، وعرِقَ الناس في ذلك الصوف، حتى ثارتْ منهم رِياح، آذى بذلك بعضُهم بعضًا، فلما وجد رسول الله - ﷺ- تلك الريح، قال: أيها الناس، إذا كان هذا اليومُ فاغتسلوا، ولْيَمَسَّ أحدُكم أفضل ما يَجِدُ من دُهْنِه وطيبه، قال ابن عباس: ثم جاءَ الله ⦗٣٢٧⦘ تعالى ذِكْرُهُ بالخير، ولبسوا غير الصوف، وكُفُوا العمل، ووُسِّعَ مسجدُهم، وذهب بعض الذي كان يؤذي بعضُهم بعضًا من العَرَق» أخرجه أبو داود.\nوفي رواية البخاري ومسلم عن طاوس قال: «قلت لابن عباس: ذكروا أن النبيَّ - ﷺ- قال: اغْتَسِلُوا يومَ الجمعة، واغْسِلُوا رؤوسكم، وإن لم تكونوا جُنُبًا، وأصِيبُوا من الطيب؟ قال ابن عباس: أما الغسل: فنعم، وأما الطيب: فلا أدري» . وفي أخرى عن ابن عباس: «أنه ذكر قول النبي - ﷺ- في الغسل يوم الجمعة، قال [طاوس]: فقلت لابن عباس: أيمسُّ طيبًا أو دُهنًا إن كان عند أهله؟ قال: لا أعلمه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَجْهُودين) المجهود: الذي قد أصابه الجهد، وهو المشقة والعناء.\n(عَرِيش) العريش: ما يستظل به من سقف يُعمل من جذوع ونحوه، ويُظَلَّل بتُرس أو خشب أو ما كان نحوه.\n_________\n(١) رواه أبو داود رقم (٣٥٣) في الطهارة، باب في الرخصة في ترك الغسل يوم الجمعة، وإسناده حسن، والبخاري ٢ / ٢١٠ و٢١١ في الجمعة، باب الدهن للجمعة، ومسلم رقم (٨٤٨) في الجمعة، باب الطيب والسواك يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٦٨) (٢٤١٩) قال: حدثنا أبو سعيد. وعبد بن حميد (٥٩٠) قال: حدثني خالد بن مخلد. وابن خزيمة (١٧٥٥) قال: حدثنا الربيع بن سليمان المرادي، قال: حدثنا ابن وهب.\nثلاثتهم - أبو سعيد، وخالد، وابن وهب - عن سليمان بن بلال.\n٢ - وأخرجه أبو داود (٣٥٣) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز - يعني ابن محمد.\nكلاهما - سليمان، وعبد العزيز - عن عمرو بن أبي عمرو، عن عكرمة، فذكره.\n- ورواية البخاري ومسلم:\n١ - أخرجها أحمد (١/٢٦٥) (٢٣٨٣) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. وفي (١/٣٣٠) (٣٠٥٩) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. والبخاري (٢/٤) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. والنسائي في الكبرى (١٦٠٧) قال: أخبرني محمد بن يحيى بن عبد الله النيسابوري، قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وابن خزيمة (١٧٥٩) قال: حدثنا محمد بن عبد الله بن المبارك المخرمي، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن ابن إسحاق. كلاهما - ابن إسحاق، وشعيب - عن الزهري.\n٢ - وأخرجها أحمد (١/٣٦٧) (٣٤٧١) قال: حدثنا عبد الرزاق، وابن بكر. والبخاري (٢/٤) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام. ومسلم (٣/٤) قال: حدثنا حسن الحلواني، قال: حدثنا روح بن عبادة (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا محمد بن بكر. (ح) وحدثنا هارون بن عبد الله، قال: حدثنا الضحاك بن مخلد. خمستهم عبد الرزاق، وابن بكر، وهشام، وروح، والضحاك - عن ابن جريج، قال: أخبرني إبراهيم بن ميسرة.\nكلاهما - الزهري، وإبراهيم - عن طاوس اليماني، فذكره.\nفي رواية إبراهيم بن ميسرة: عن طاوس، عن ابن عباس: أنه ذكر قول النبي -ﷺ- في الغسل يوم الجمعة. قال طاوس: فقلت لابن عباس: ويمس طيبا أو دهنا، إن كان عند أهله؟ قال: لا أعلمه.","vol":"7","page":326},{"text":"٥٣٦٧ - (خ م د س) عائشة - ﵂ - قالت: «كان الناس ⦗٣٢٨⦘ يَنْتابُون الجمعة من منازلهم من العَوالي، فيأتُون في العَباء، ويُصِيبُهم الغُبَارُ والعرق، فيخرج منهم الريح، فأتى رسول الله - ﷺ- إنسان منهم وهو عندي، فقال النبي - ﷺ-: لو أنكم تطهَّرتم ليومكم هذا؟» .\nوفي رواية يحيى بن سعيد «أنه سأل عَمْرَةَ عن الغسل يوم الجمعة؟ فقالت: قالت عائشة: كان الناسُ مَهَنَةَ أنفسهم، فكانوا إذا رَاحوا إلى الجمعة راحوا في هيئتهم، فقيل لهم: لو اغتسلتم؟» .\nوفي أخرى «كان الناس أهلَ عمل، ولم يكن لهم كُفَاة، فكانوا يكونُ لهم تَفَل، فقيل لهم: لو اغتسلتم يوم الجمعة؟» أخرجه البخاري ومسلم.\nوللبخاري قالت: «كان أصحابُ رسول الله - ﷺ- عمالَ أنفسهم، فكان يكون لهم أرْواح، فقيل لهم: لو اغتسلتم؟» أدرجه على ما قبله.\nوفي رواية أبي داود قالت: «كان الناسُ مُهَّانَ أنفسهم، فَيرُوحُون إلى الجمعة بهيئتهم، فقيل لهم: لو اغتسلتم؟» .\nوفي رواية النسائي: «ذُكر عندها غسل يوم الجمعة، فقالت: إنما كان الناس يسكنون العالية، فيحضُرون الجمعة وبهم وسخ، فإذا أصابهم الرَّوْح: سَطَعَتْ أرْواحُهم، فيتأذَّى به الناس، فذكروا ذلك لرسول الله - ﷺ-، فقال: أولا تغتسلون؟» (١) . ⦗٣٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنْتَابُون) الانْتِياب: القصد والمجيء.\n(التَّفَل): الريح الكريهة، هكذا جاء في كتاب النسائي: «أن عائشة - ﵂ - ذُكر عندها الغُسل يوم الجمعة، فقالت: إنما كان الناس يسكنون العَالِيَة، فيحضرون الجمعة وبهم وَسَخ، فإذا أصابهم الرَّوْح سطعت أرواحهم فيتأذى به الناس ...» الحديث.\n(أرواحهم) الرَّوَح - بفتح الراء - هو نسيم الريح، أرادت: أنهم كانوا إذا مرَّ عليهم الريح تكَيَّف بأرواحهم، وحملها إلى الناس في ممَرَّه عليهم فيتأذَّون بذلك، والأَرْواح جمع ريح.\n_________\n(١) رواه البخاري ٢ / ٣٢٠ و٣٢١ في الجمعة، باب من أين تؤتى الجمعة وعلى من تجب، ومسلم ⦗٣٢٩⦘ رقم (٨٤٧) في الجمعة، باب وجوب غسل الجمعة على كل بالغ من الرجال، وأبو داود رقم (٣٥٢) في الطهارة، باب في الرخصة في ترك الغسل يوم الجمعة، والنسائي ٣ / ٩٣ و٩٤ في الجمعة، باب الرخصة في ترك الغسل يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nبلفظ: «كان الناس أهل عمل، ولم يكن لهم كفاة، فكانوا يكون لهم تفل، فقيل لهم: لو اغتسلتم يوم الجمعة» .\nأخرجه الحميدي (١٧٨) قال: حدثنا سفيان. وأحمد (٦/٦٢) قال: حدثنا وكيع. قال: حدثنا سفيان. والبخاري (٢/٨) قال: حدثنا عبدان. قال: أخبرنا عبد الله. ومسلم (٣/٣) قال: حدثنا محمد بن رمح، قال: أخبرنا الليث. وأبو داود (٣٥٢) قال: حدثنا مسدد. قال: حدثنا حماد بن زيد.\nخمستهم - سفيان بن عيينة، وسفيان الثوري، وعبد الله بن المبارك، والليث، وحماد - عن يحيى بن سعيد، عن عمرة، فذكرته.\n(*) في رواية الحميدي قال سفيان: حدثنا يحيى بن سعيد مالا أحصي.\nوبلفظ: «كان أصحاب رسول الله -ﷺ- عمال أنفسهم، وكان يكون لهم أرواح. فقيل لهم: لو اغتسلتم» .\nأخرجه البخاري (٢/٨) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الله بن وهب. قال: أخبرني عمرو بن الحارث، عن عبيد الله بن أبي جعفر، أن محمد بن جعفر بن الزبير حدثه. وفي (٣/٧٤) قال: حدثني محمد. قال: حدثنا عبد الله بن يزيد. قال: حدثنا سعيد. قال: حدثني أبو الأسود. ومسلم (٣/٣) قال: حدثني هارون بن سعيد الأيلي. وأحمد بن عيسى. قالا: حدثنا ابن وهب. قال: أخبرني عمرو، عن عبيد الله بن أبي جعفر، أن محمد بن جعفر حدثه. وأبو داود (١٠٥٥) قال: حدثنا أحمد ابن صالح. قال: حدثنا ابن وهب. قال: أخبرني عمرو، عن عبيد الله بن أبي جعفر، أن محمد بن جعفر حدثه. والنسائي في الكبرى (١٦٠٨) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ المكي. قال: حدثنا أبي. قال: حدثنا سعيد. قال: حدثني أبو الأسود. وابن خزيمة (١٧٥٣) قال: حدثنا محمد بن الوليد. قال: حدثنا قريش بن أنس. قال: حدثنا هشام بن عروة. وفي (١٧٥٤) قال: حدثنا أحمد بن عبد الرحمن بن وهب. قال: حدثنا عمي. قال: أخبرني عمرو - وهو ابن الحارث - عن عبيد الله بن أبي جعفر، أن محمد بن جعفر حدثه.\nثلاثتهم - محمد بن جعفر، وأبو الأسود محمد بن عبد الرحمن، وهشام بن عروة - عن عروة بن الزبير، فذكره.\n(*) الروايات مطولة ومختصرة، وأثبتنا رواية البخاري (٣/٧٤) .\nوعن القاسم بن محمد بن أبي بكر، أنهم ذكروا غسل يوم الجمعة عند عائشة. فقالت: إنما كان الناس يسكنون العالية فيحضرون الجمعة وبهم وسخ. فإذا أصابهم الروح سطعت أرواحهم فيتأذى بها الناس، فذكر ذلك لرسول الله -ﷺ- فقال: أولا يغتسلون» .\nأخرجه النسائي (٣/٩٣) . وفي الكبرى (١٦٠٩) قال: أخبرنا محمود بن خالد، عن الوليد. قال: حدثنا عبد الله بن العلاء، أنه سمع القاسم بن محمد بن أبي بكر، فذكره.\n- وبلفظ: أن النبي -ﷺ- خطب الناس يوم الجمعة. فرأى عليهم ثياب النمار. فقال رسول الله -ﷺ-: «ما على أحدكم، إن وجد سعة، أن يتخذ ثوبين لجمعته سوى ثوبي مهنته» .\nأخرجه ابن ماجة (١٠٩٦) . وابن خزيمة (١٧٦٥) .\nكلاهما - ابن ماجة، وابن خزيمة - قالا: حدثنا محمد بن يحيى. قال: حدثنا عمرو بن أبي سلمة، عن زهير، عن هشام بن عروة، عن أبيه فذكره.\n* وأخرجه ابن خزيمة (١٧٦٥) قال: حدثنا محمد بن يحيى. قال: حدثنا عمرو بن أبي سلمة. عن زهير، عن يحيى بن عروة، عن أبيه، عن عائشة (ح) وعن يحيى بن سعيد، عن رجل منهم.","vol":"7","page":327},{"text":"٥٣٦٨ - (د ت س) سمرة بن جندب - ﵁ - أن رسول الله - ﷺ- قال: «من توضأ يومَ الجمعة فبها ونِعْمَتْ، ومن اغتسل فالغسل أفضل» أخرجه أبو داود والترمذي والنسائي (١) . ⦗٣٣٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَبِها ونِعْمَت) الباء في «فبها» متعلقة بفعل مضمر، أي: فبهذه الفَعلة أو الخصلة - يعني: الوضوء - ينال الفضل، ونعمت الخصلة هي، فحذف المخصوص بالمدح، وسئل الأصمعي عنها؟ فقال: أظنه يريد: فَبِالسُنَّةِ أَخذ، وأضمر ذلك، والله أعلم.\n_________\n(١) رواه أبو داود رقم (٣٥٤) في الطهارة، باب في الرخصة في ترك الغسل يوم الجمعة، والترمذي رقم (٤٩٧) في الصلاة، باب ما جاء في الوضوء يوم الجمعة، والنسائي ٣ / ٩٤ في الجمعة، باب الرخصة في ترك الغسل يوم الجمعة، وهو حديث حسن، وفي الباب عن أبي هريرة وعائشة وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٥/٨) قال: حدثنا بهز، وعبد الصمد. وفي (٥/١٥) قال: حدثنا عفان. والدارمي (٥٤٨) قال: أخبرنا عفان. وأبوداود (٣٥٤) قال: حدثنا عبد الرحمن بن مهدي. وأبو داود. وفي (٥/١٦) قال: حدثنا عبد الرحمن. وفي (٥/٢٢) قال: حدثنا أبو الوليد الطيالسي.\nستتهم - بهز، وعبد الصمد، وعبد الرحمن، وأبو داود، وعفان، وأبو الوليد - عن همام.\n٢ - وأخرجه أحمد (٥/١١) قال: حدثنا علي بن عبد الله، قال: حدثنا يزيد بن زريع. والترمذي (٤٩٧) قال: حدثنا أبو موسى محمد بن المثنى. قال: حدثنا سعيد بن سفيان الجحدري. والنسائي (٣/٩٤) وفي الكبرى (١٦١٠) قال: أخبرنا أبو الأشعث أحمد بن المقدام العجلي، عن يزيد بن زريع. وابن خزيمة (١٧٥٧) قال: حدثنا أحمد بن المقدام العجلي. قال: حدثنا يزيد - يعني ابن زريع.\nكلاهما -يزيد، وسعيد - قالا: حدثنا شعبة.\nكلاهما - همام، وشعبة - عن قتادة، عن الحسن، فذكره.\n(*) قال النسائي: الحسن عن سمرة كتابا. ولم يسمع الحسن من سمرة إلا حديث العقيقة. وقال الترمذي: حديث سمرة حديث حسن.\nوقد رواه بعض أصحاب قتادة [عن قتادة] عن الحسن عن سمرة [بن جندب] .\nورواه بعضهم عن قتادة عن الحسن عن النبي -ﷺ- مرسلا.","vol":"7","page":329},{"text":"٥٣٦٩ - (ط) يحيى بن سعيد - ﵀ -: «بلغه أن رسول الله - ﷺ- قال: ما على أحدكم لو اتَّخَذَ ثوبين لجمعته، سوى ثوبَيْ مَهْنَتِهِ» . أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَهْنَتِه) المهنة بفتح الميم وسكون الهاء: العمل والخدمة، وقد روي بكسر الميم، وليس بالعالي، وقال الأصمعي: المهنة - بالفتح -: وهي الخدمة، ولا يقال: بكسر الميم، والمَهنة - بفتح الميم والهاء -: جمع ماهِن، وهو الخادم، ويجمع على مُهَّانٍ أيضًا.\n_________\n(١) ١ / ١١٠ بلاغًا في الجمعة، باب الهيئة وتخطي الرقاب، وإسناده معضل، وقد وصله أبو داود رقم (١٠٧٨) في الصلاة، باب اللبس للجمعة، وابن ماجة رقم (١٠٩٥) في إقامة الصلاة، باب ما جاء في الزينة يوم الجمعة من حديث عبد الله بن سلام ﵁، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٢٤٠) عن يحيى بن سعيد، بلاغا، فذكره.\nوقال الزرقاني في «شرح الموطأ» (١/٣٢٨): وصله ابن عبد البر من طريق يحيى بن سعيد الأموي، عن يحيى بن سعيد الأنصاري، عن عمرة، عن عائشة، ومن طريق مهدي بن ميمون، عن هشام بن عروة، عن أبيه، عن عائشة.","vol":"7","page":330},{"text":"٥٣٧٠ - (ط) نافع - مولى ابن عمر-: «أن ابن عمر كان لا يروح إلى الجمعة إلا ادَّهن وتطيَّب، إلا أن يكونَ حرامًا» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ١١٠ في الجمعة، باب الهيئة وتخطي الرقاب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٢٤١) عن نافع، فذكره.","vol":"7","page":330},{"text":"٥٣٧١ - (ط) مالك بن أنس - ﵀ -: «[عن نافع] أن عبد الله بن عمر كان يغتسل يوم الفِطرِ قبل أن يَغْدُوَ إلى المصلَّى» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ١٧٧ في العيدين، باب العمل في غسل العيدين والنداء فيهما، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٤٢٨) عن نافع، فذكره.","vol":"7","page":331},{"text":"٥٣٧٢ - (س) جابر بن عبد الله - ﵄ - قال: قال رسول الله - ﷺ-: «على كل رجل مسلم في كل سبعة أيام غُسل يوم، وهو يوم الجمعة» أخرجه النسائي (١) .\n_________\n(١) في الأصل والمطبوع: أخرجه الموطأ، ولم نجده عند الموطأ، وهو عند النسائي ٣ / ٩٣ في الجمعة، باب إيجاب الغسل يوم الجمعة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/٣٠٤) قال: حدثنا بشر بن المفضل. والنسائي (٣/٩٣) قال: أخبرنا حميد بن مسعدة، قال: حدثنا بشر. وابن خزيمة (١٧٤٧) قال: حدثناه بندار. قال: حدثنا ابن أبي عدي. (ح) وحدثنا أبو الخطاب، قال: حدثنا بشر. - يعني ابن المفضل - (ح) وحدثنا بندار، قال: حدثنا عبد الوهاب.\nثلاثتهم - بشر، وابن أبي عدي، وعبد الوهاب - عن داود بن أبي هند.\n٢ - وأخرجه عبد بن حميد (١٠٧٢) قال: حدثني ابن أبي شيبة، قال: حدثنا وكيع، عن ابن جريج.\nكلاهما - داود، وابن جريج - عن أبي الزبير، فذكره.","vol":"7","page":331},{"text":"٥٣٧٣ - (خ م) أبو هريرة - ﵁ - قال: «حقُّ للهِ على كل مسلم: أن يغتسل في كل سبعة أيام يومًا، يغسل رأسَه وجسدَه» أخرجه ... (١) .\n_________\n(١) في الأصل بياض بعد قوله: أخرجه، ولم يرمز له في أوله بشيء، وقد رواه البخاري ٢ / ٣١٨ في الجمعة، باب هل على من يشهد الجمعة غسل من النساء والصبيان، وباب فرض الجمعة، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٨٤٩) في الجمعة، باب الطيب والسواك يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم يرمز له بشيء، وهو جزء من حديث صحيح عن أبي هريرة، قال: قال رسول الله -ﷺ-:\n«نحن الآخرون السابقون يوم القيامة، أوتوا الكتاب من قبلنا، من بعدهم، فهذا اليوم الذي اختلفوا فيه، فهدانا الله، فغدا لليهود، وبعد غد للنصارى. فسكت ثم قال: حق على كل مسلم أن يغتسل في كل سبعة أيام يوما، يغسل فيه رأسه وجسده» .\n١ - أخرجه الحميدي (٩٥٥) قال: حدثنا سفيان. وأحمد (٢/٢٤٩) قال: حدثنا سفيان. وفي (٢/٢٧٤) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٣٤١) قال: حدثنا عفان. قال: حدثنا وهيب. والبخاري (٢/٦) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا وهيب. وفي (٤/٢١٥) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب. ومسلم (٣/٤) قال: حدثني محمد بن حاتم. قال: حدثنا بهز. قال: حدثنا وهيب. وفي (٣/٦) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان. والنسائي (٣/٨٥) وفي الكبرى (١٥٨٠) قال: أخبرنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان. وفي الكبرى (١٥٧٩) قال: أخبرنا أبو عاصم خشيش بن أصرم النسائي، عن عبد الرزاق. قال: أخبرنا معمر. وابن خزيمة (١٧٢٠) قال: حدثنا عبد الجبار بن العلاء،. قال: حدثنا سفيان. (ح) وحدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان.\nثلاثتهم - سفيان، ومعمر، ووهيب - عن ابن طاوس.\n٢- وأخرجه ابن خزيمة (١٧٦١) قال: حدثنا يحيى بن حبيب الحارثي. قال: حدثنا روح. قال: حدثنا شعبة. قال: سمعت عمرو بن دينار.\nكلاهما - عبد الله بن طاوس، وعمرو بن دينار - عن طاوس، فذكره.\n(*) في روايات سفيان ومعمر لم يذكرا الغسل.\n(*) رواية عمرو بن دينار، ورواية وهيب عند مسلم اقتصرتا على ذكر الغسل فقط.\n(*) أثبتنا لفظ رواية «مسلم بن إبراهيم عن وهيب» عند البخاري.","vol":"7","page":331},{"text":"<span data-type=\"title\" id=toc-1129>الفصل الرابع: في غسل الميت والغسل منه</span>\n٥٣٧٤ - (خ م ط د ت س) أم عطية الأنصارية - ﵂ - قالت: ⦗٣٣٢⦘ دخل علينا رسول الله - ﷺ- حين تُوُفِّيَتْ ابنتُه، فقال: «اغْسِلْنَهَا ثلاثًا أو خمسًا، أو أكثر من ذلك - إن رأيْتُنَّ ذلك - بماء وسِدْر، واجْعَلْنَ في الآخرة كافُورًا - أو شيئًا من كافور - فإذا فَرَغْتُنَّ فآذِنَّنَي، فلما فرغنا آذَنَّاهُ، فأعطانا حقْوَهُ، فقال: أشْعِرْنَها إياه - يعني: إزاره» .\nزاد في رواية: وحدثتني حفصة بنت سيرين مثل حديث محمد [بن سيرين]، وكان في حديث حفصة «اغْسِلْنَها وِتْرًا - وكان فيه: ثلاثًا، أو خمسًا، أو سبعًا، أو أكثر من ذلك إن رأيتُنَّ - وكان فيه: ابْدَأن بمَيامنها ومواضع الوضوء [منها] وكان فيه: أن أمَّ عطية قالت: إنهنَّ جعَلْنَ رأسَ بنت النبي - ﷺ- ثلاثةَ قُرون، نَقَضْنَه ثم غَسَلْنَه، ثم جَعَلْنَه ثلاثةَ قرون» .\nقال [محمد] بن سيرين: «جاءت أمَّ عطية امرأة من الأنصار من اللاَّئي بايَعْنَ رسول الله - ﷺ- قَدِمَت البصرةَ، تُبَادِرُ ابنًا لها، فلم تُدْرِكه، فحدثتنا ... وذكر الحديث إلى قوله: أشْعِرْنها إياه» وزعم أن الإشعار: ألْفَفْنَها فيه، وكذلك كان محمد [بن سيرين] يأمر بالمرأة أن تُشْعَرَ ولا تُؤَزَّر.\nوفي رواية «فنزع من حقْوه إزاره، فقال: أشْعِرْنها إياه» .\nوفي أخرى قالت: «ضَفَرْنَا شَعرَ بنت رسول الله - ﷺ- يعني ثلاثة قرون -، قال سفيان: ناصيتَها وقَرْنَيْها» .\nوفي أخرى «فضفرنا شعرها ثلاثة قرون، فألْقيناها خلفها» . ⦗٣٣٣⦘\nوفي أخرى قالت: لما ماتت زينبُ بنت رسول الله - ﷺ- قال: «اغْسِلْنَها وِتْرًا، ثلاثًا، أو خمسًا، واجَْعَلْنَ في الخامسة كافورًا ... وذكر إلى قوله: أشْعِرْنَها إيَّاه»، أخرجه البخاري ومسلم.\nوأخرج «الموطأ» الرواية الأولى إلى قوله: «أشعرنها إياه» .\nوفي رواية الترمذي مثل «الموطأ»، وقال فيه: «وترًا، ثلاثًا، أو خمسًا» .\nوفي أخرى قالت: «فضفرنا شعرها ثلاثة قرون، فألقيناها خلفها» .\nوفي أخرى: وقال لنا رسول الله - ﷺ-: «وابْدَأنَ بمَيَامِنِها ومواضع الوضوء» .\nوفي رواية أبي داود مثل الترمذي، وقال: «مَشطناها» بدل «ضفرناها» .\nوفي رواية له «أو سبعًا، أو أكثر من ذلك، إن رأيتُنَّه» .\nوأخرجه النسائي مثل الترمذي.\nوفي أخرى له: «أنَّهنَّ جَعلنَ رأس بنت النبي - ﷺ- ثلاثة قرون، قلتُ: نَقَضْنَه، وجعلنه ثلاثةَ قرون؟ قالت: نعم» .\nوفي أخرى: أن رسول الله - ﷺ- قال في غسل ابنته: «ابْدَأنَ بميامنها، ومواضع الوضوء منها» .\nوله نحو الأولى، وزاد «أو سبعًا» وقال في آخرها: «ومشطناها ثلاثة قرون، وألقيناها من خلفها» . ⦗٣٣٤⦘\nوله في أخرى نحوه، وقال في آخرها: «قلت: ما قوله: أشْعِرْنَها إياه: أتُؤزَّر؟ قال: لا أراه، إلا أن يقول: ألْفَفْنَها فيه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حقْوَه) الحقو في الأصل: مَشدَّ الإزار، ثم جعل الإزار نفسه حقوًا. (أشْعِرْنها) الإشْعار هاهنا: جعل الثوب شِعارًا، وهو ما يلي الجسد، وقد ذكر شرحه في الحديث.\n(قُرُون) المرأة: ضَفَائِرها، وقد ذكرت.\n(ولا تُؤزَّر) التَّأزُّر: شَدُّ المِئْزَر على وسط الإنسان.\n_________\n(١) رواه البخاري ٣ / ١٠٦ في الجنائز، باب هل تكفن المرأة في إزار الرجل، وباب غسل الميت ووضوئه بالماء والسدر، وباب ما يستحب أن يغسل وترًا، وباب يبدأ بميامن الميت، وباب مواضع الوضوء من الميت، وباب هل يجعل الكافور في آخره، وباب نقض شعر المرأة، وباب كيف الإشعار للميت، وباب هل يجعل شعر المرأة ثلاثة قرون، وباب يلقى شعر المرأة خلفها، ومسلم رقم (٩٣٩) في الجنائز، باب غسل الميت، والموطأ ١ / ٢٢٢ في الجنائز، باب غسل الميت، وأبو داود رقم (٣١٤٢) و(٣١٤٣) و(٣١٤٤) و(٣١٤٥) و(٣١٤٦) في الجنائز، باب كيف غسل الميت، والترمذي رقم (٩٩٠) في الجنائز، باب ما جاء في غسل الميت، والنسائي ٤ / ٢٨ في الجنائز، باب غسل الميت بالماء والسدر، وباب نقض رأس الميت، وباب ميامن الميت ومواضع الوضوء منه، وباب غسل الميت وترًا، وباب غسل الميت أكثر من خمس، وباب غسل الميت أكثر من سبعة، وباب الكافور في غسل الميت، وباب الإشعار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» صفحة (١٥٥) . والحميدي (٣٦٠) قال: حدثنا سفيان. وأحمد (٥/٨٤) قال: حدثنا إسماعيل. وفي (٦/٤٠٧) قال: حدثنا سفيان بن عيينة. والبخاري (٢/٩٣) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني مالك. وفي (٢/٩٣) قال: حدثنا محمد. قال: حدثنا عبد الوهاب الثقفي. وفي (٢/٩٤) قال: حدثنا حامد بن عمر. قال: حدثنا حماد بن زيد. وفي (٢/٩٥) قال: حدثنا أحمد. قال: حدثنا عبد الله بن وهب. قال: أخبرنا ابن جريج. ومسلم (٣/٤٧) قال: حدثنا يحيى بن يحيى. قال: أخبرنا يزيد بن زريع. (ح) وحدثنا قتيبة بن سعيد، عن مالك بن أنس. (ح) وحدثنا أبو الربيع الزهراني وقتيبة بن سعيد قالا: حدثنا حماد. (ح) وحدثنا يحيى بن أيوب، قال: حدثنا ابن علية. وأبو داود (٣١٤٢) قال: حدثنا القعنبي، عن مالك (ح) وحدثنا مسدد. قال: حدثنا حماد بن زيد. وفي (٣١٤٦) قال: حدثنا محمد بن عبيد. قال: حدثنا حماد. وابن ماجة (١٤٥٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الوهاب الثقفي. والنسائي (٤/٢٨) قال: أخبرنا قتيبة، عن مالك. وفي (٤/٣١) قال: أخبرنا إسماعيل بن مسعود، عن يزيد. (ح) وأخبرنا قتيبة. قال: حدثنا حماد. وفي (٤/٣٢) قال: أخبرنا عمرو بن زرارة. قال: حدثنا إسماعيل. (ح) وأخبرنا يوسف ابن سعيد. قال: حدثنا حجاج، عن ابن جريج.\nسبعتهم - مالك، وسفيان، وإسماعيل بن علية، وعبد الوهاب الثقفي، وحماد بن زيد، وابن جريج، ويزيد بن زريع - عن أيوب بن أبي تميمة السختياني.\n٢ - وأخرجه البخاري (٢/٩٤) قال: حدثنا عبد الرحمن بن حماد. والنسائي (٤/٣٣) قال: أخبرنا شعيب ابن يوسف النسائي. قال: حدثنا يزيد. كلاهما - عبد الرحمن بن حماد، ويزيد بن هارون - عن ابن عون.\n٣ - وأخرجه الترمذي (٩٩٠) قال: حدثنا أحمد بن منيع. قال: حدثنا هشيم. قال: أخبرنا منصور.\nثلاثتهم - أيوب، وعبد الله بن عون، ومنصور بن زاذان - عن محمد بن سيرين، فذكره.\n* أخرجه أحمد (٥/٨٥) قال: حدثنا عفان. قال: حدثنا همام، عن قتادة. قال: أخذ ابن سيرين غسله عن أم عطية. قالت: غسلنا ابنة رسول الله -ﷺ- فأمرنا أن نغسلها بالسدر ... الحديث.\nوأخرجه أحمد (٥/٨٥) قال: حدثنا عفان. قال: حدثنا يزيد بن إبراهيم. قال: حدثنا محمد بن سيرين. قال: نبئت أن أم عطية، فذكرته.\n* وأخرجه أبو داود (٣١٤٧) قال: حدثنا هدبة بن خالد. قال: حدثنا همام. قال: حدثنا قتادة. عن محمد بن سيرين، أنه كان يأخذ الغسل عن أم عطية يغسل بالسدر مرتين، والثالثة بالماء والكافور.\n(*) في رواية إسماعيل بن علية عند أحمد والنسائي زاد في آخره: «قال: وقالت حفصة: قال: اغسلنها وترا ثلاثا أو خمسا أو سبعا. قال: وقالت أم عطية: مشطناها ثلاثة قرون» .\nوبلفظ: «توفيت إحدى بنات النبي -ﷺ-. فأتانا النبي -ﷺ-. فقال: «اغسلنها بالسدر وِترا. ثلاثا، أو خمسا، أو أكثر من ذلك إن رأيتن ذلك. واجعلن في الآخرة كافورا، أو شيئا من كافور. فإذا فرغتن فآذِنَّني. فلما فرغنا آذناه. فألقى إلينا حِقوهُ فضفرنا شعرها ثلاثة قرون، وألقيناها خلفها» .\nأخرجه الحميدي (٣٦٠) قال: حدثنا سفيان. قال: حدثنا أيوب. وأحمد (٥/٨٥) قال: حدثنا أبو معاوية. قال: حدثنا عاصم. وفي (٦/٤٠٧) قال: حدثنا إسحاق بن يوسف الأزرق. قال: أخبرنا هشام. وفي (٦/٤٠٨) قال: حدثنا يحيى بن سعيد ويزيد بن هارون. قالا: أخبرنا هشام. والبخاري (٢/٩٣) قال: حدثنا محمد. قال: حدثنا عبد الوهاب الثقفي، عن أيوب. وفي (٢/٩٤) قال: حدثنا حامد بن عمر. قال: حدثنا حماد بن زيد، عن أيوب. وفي (٢/٩٤) قال: حدثنا أحمد. قال: حدثنا عبد الله بن وهب. قال: أخبرنا ابن جريج. قال: قال أيوب. وفي (٢/٩٥) قال: حدثنا قَبيصة. قال: حدثنا سفيان، عن هشام. (ح) وقال وكيع: قال سفيان: «ناصيتها وقرنيها» . (ح) وحدثنا مُسدد. قال: حدثنا يحيى بن سعيد، عن هشام بن حسان. ومسلم (٣/٤٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا حماد، عن أيوب. (ح) وحدثنا يحيى بن أيوب. قال: حدثنا ابن عُلَية. قال: وأخبرنا أيوب. (ح) وحدثنا أبو بكر بن أبي شيبة وعمرو الناقد، جميعا عن أبي معاوية. قال عمرو: حدثنا محمد بن خازم أبو معاوية قال: حدثنا عاصم الأحول. وفي (٣/٤٨) قال: حدثنا عمرو الناقد. قال: حدثنا يزيد بن هارون. قال: أخبرنا هشام بن حسان. وأبو داود (٣١٤٤) قال: حدثنا محمد بن المثنى. قال: حدثنا عبد الأعلى. قال: حدثنا هشام. وابن ماجة (١٤٥٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الوهاب الثقفي، عن أيوب. والنسائي (٤/٣٠) قال: أخبرنا يوسف بن سعيد. قال: حدثنا حجاج، عن ابن جُريج، قال: قال أيوب. (ح) وأخبرنا عمرو ابن علي. قال: حدثنا يحيى. قال: حدثنا هشام. وفي (٤/٣١، ٣٢) قال: أخبرنا قتيبة. قال: حدثنا حماد، عن أيوب.\nثلاثتهم - أيوب، وعاصم الأحول، وهشام بن حسان - عن حفصة بنت سيرين، فذكرته.\n* أخرجه أحمد (٦/٤٠٧) قال: حدثنا سفيان بن عيينة، ومسلم (٣/٤٧) قال: حدثنا يحيى بن يحيى. قال: أخبرنا يزيد بن زُريع. وأبو داود (٣١٤٣) قال: حدثنا أحمد بن عَبدة، وأبو كامل، أن يزيد بن زريع حدثهم. والنسائي (٤/٣٢) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان.\nكلاهما - سفيان، ويزيد - عن أيوب، عن محمد بن سيرين، عن حفصة بنت سيرين، فذكرته. (زاد فيه محمد بن سيرين) .\nوأخرجه الترمذي (٩٩٠) قال: حدثنا أحمد بن منيع. قال: حدثنا هُشيم. قال: أخبرنا خالد وهشام، عن محمد وحفصة، عن أم عطية، فذكرته.\n* وأخرجه النسائي (٤/٣١) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا بشر، عن سلمة بن علقمة، عن محمد، عن بعض إخوته، عن أم عطية، فذكره.\n* الروايات مطولة ومختصرة، وأثبتنا رواية يحيى بن سعيد عند البخاري (٢/٩٥) .\n- وبلفظ: «لما غسلنا بنت النبي -ﷺ- قال لنا ونحن نغسلها: ابدؤا بميامنها ومواضع الوضوء منها» .\n١ - أخرجه أحمد (٦/٤٠٨) قال: حدثنا إسماعيل، والبخاري (١/٥٣) قال: حدثنا مُسَدد. قال: حدثنا إسماعيل. وفي (٢/٩٤) قال: حدثنا علي بن عبد الله. قال: حدثنا إسماعيل بن إبراهيم. (ح) وحدثنا يحيى بن موسى، قال: حدثنا وكيع، عن سفيان. ومسلم (٣/٤٨) قال: حدثنا يحيى بن يحيى. قال: أخبرنا هُشيم. (ح) وحدثنا يحيى بن أيوب، وأبو بكر بن أبي شيبة، وعمرو الناقد، كلهم عن ابن عُلَيَّة. قال أبو بكر: حدثنا إسماعيل بن عُلَيَّة. وأبو داود (٣١٤٥) قال: حدثنا أبو كامل. قال: حدثنا إسماعيل. والنسائي (٤/٣٠) قال: أخبرنا عمرو بن منصور. قال: حدثنا أحمد بن محمد بن حنبل. قال: حدثنا إسماعيل.\nثلاثتهم - إسماعيل بن إبراهيم بن عُلية، وسفيان، وهشيم - عن خالد الحذاء.\n٢ - وأخرجه البخاري (٢/٩٣) قال: حدثنا محمد. وابن ماجة (١٤٥٩) قال: حدثنا عبد الوهاب الثقفي، عن أيوب.\nكلاهما - خالد الحذاء، وأيوب- عن حفصة بنت سيرين، فذكرته.\n* أخرجه الترمذي (٩٩٠) قال: حدثنا أحمد بن منيع. قال: حدثنا هشيم. قال: حدثنا خالد، عن حفصة ومحمد، عن أم عطية، فذكرته.","vol":"7","page":331},{"text":"٥٣٧٥ - (س) أم قيس بنت محصن - ﵂ - قالت: «تُوفي ابني، فجزِعت عليه، فقلت للذي يغسله: لا تغسل ابني بالماء البارد فتقتُله، ⦗٣٣٥⦘ فانطلق عُكاشة بن محصن إلى رسول الله - ﷺ-، فأخبره بقولها، فتبسّم، ثم قال: ما قالت - طال عمرها -؟ فلا نَعلَمُ امرأة عَمِرتْ ما عمرت» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٩ في الجنائز، باب غسل الميت بالحميم، وفي سنده أبو الحسن مولى أم قيس، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٥٥) قال: حدثنا حجاج وهاشم. والبخاري في «الأدب المفرد» (٦٥٢) قال: حدثنا قتيبة. والنسائي (٤/٢٩) قال: أخبرنا قتيبة بن سعيد.\nثلاثتهم - حجاج، وهاشم، وقتيبة - قالوا: حدثنا ليث. قال: حدثني يزيد بن أبي حبيب، عن أبي الحسن مولى أم قيس بنت محصن، فذكره.\nقلت: فيه أبو الحسن مولى أم قيس بنت محصن قال عنه الحافظ في «التهذيب» (١٢/٧٤): جهله ابن القطان.","vol":"7","page":334},{"text":"٥٣٧٦ - (د ت) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «من غسَّل الميت فليغتَسِلْ» أخرجه أبو داود.\nوفي رواية الترمذي قال: «مِنْ غسلِه الغُسلُ، ومن حَمْله الوضوءُ -[يعني: الميتَ]» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من غَسَّل الميت فليغتسل) قال الخطابي: لا أعلم أحدًا من الفقهاء يوجب الاغتسال من غسل الميت، ولا الوضوء من حمله، ويشبه أن يكون الأمر فيه على الاستحباب، ويمكن أن الغاسل لا يبعد أن يترَّشش عليه من الغَسُول، وربما كان على بدن الميت نجاسة ولا يعلم مكانها، فيكون عليه غسل جميع بدنه، ليكون الماء قد أتى على الموضع النجس من بدنه.\nوقيل في قوله: «ومن حَمْلِهِ الوضوء» أي: ليكون على وضوء؛ ليتهيأ له الصلاة عليه، هذا لفظ الخطابي. ⦗٣٣٦⦘\nقلت: والغسل من غسل الميت مسنون، وبه يقول الفقهاء، قال الشافعي - ﵀ -: وأحب الغسل من غسل الميت، وقال ابن الصباغ: حديث أبي هريرة لم يثبت.\nوقيل: إنه موقوف عليه، قال: على أن من أصحابنا من قال: إن الخبر محمول على الاستحباب.\nقال الشافعي: ولو صح الحديث قلت به، ومن الأصحاب من قال: إن صح يحمل على الوجوب، أما الغسل، فلأجل الترشُّش، أو تعبُّدًا، وأمَّا الوضوء، فيحمل على غسل اليد، أو على الوضوء لمسّ فرجه، والله أعلم.\n_________\n(١) رواه أبو داود رقم (٣١٦١) في الجنائز، باب في الغسل من غسل الميت، والترمذي رقم (٩٩٣) في الجنائز، باب ما جاء في الغسل من غسل الميت، وهو حديث حسن بطرقه وشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٢٧٢) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. وابن ماجة (١٤٦٣) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد العزيز بن المختار. والترمذي (٩٩٣) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد العزيز بن المختار.\nكلاهما - ابن جريج، وعبد العزيز بن المختار - عن سهيل بن أبي صالح، عن أبيه، فذكره.\n(*) رواية ابن ماجة مختصرة على: «من غسّل ميتا فليغتسل» .\n* وأخرجه أبو داود (٣١٦٢) قال: حدثنا حامد بن يحيى، عن سفيان، عن سهيل بن أبي صالح، عن أبيه، عن إسحاق مولى زائدة، عن أبي هريرة، عن النبي -ﷺ- بمعناه. زاد فيه: «إسحاق، مولى زائدة» .\nوقال الترمذي: حديث أبي هريرة حديث حسن، وقد روي عن أبي هريرة موقوفا.\nوأخرجه أبو داود (٣١٦١) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن أبي فديك. قال: حدثني ابن أبي ذئب، عن القاسم بن عباس، عن عمرو بن عمير، فذكره.\nوبلفظ: «من غسل ميتا فليغتسل» .\nأخرجه أحمد (٢/٢٨٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن يحيى بن أبي كثير، عن رجل يقال له: أبو إسحاق، فذكره.\nوأخرجه أحمد (٢/٢٨٠) قال: حدثنا يونس. قال: حدثنا أبان، عن يحيى بن أبي كثير، عن رجل من بني ليث، عن أبي إسحاق، أنه سمع أبا هريرة يقول: فذكر نحوه. زاد فيه: «عن رجل من بني ليث» .\nوأخرجه أحمد (٢/٤٣٣ و٤٧٢) قال: حدثنا يحيى. وفي (٢/٤٥٤) قال: حدثنا حجاج.\nكلاهما - يحيى، وحجاج - عن ابن أبي ذئب، عن صالح - مولى التوأمة - فذكره.\n(*) في رواية حجاج زاد: «ومن حمله فليتوضأ» .","vol":"7","page":335},{"text":"٥٣٧٧ - (د س) ناجية بن كعب: أن عليًا - ﵁ - قال: «لما مات أبو طالب أتيتُ رسول الله - ﷺ-، فقلت: إن عَمَّك الشيخَ الضَّال قد مات، قال: اذهب فَوَارِ أباك، ثم لا تُحدِثَنَّ شيئًا حتى تأتيَني، فوارَيتُه فجئتُه، فأمرني فاغتسلت، فدعا لي» أخرجه أبو داود.\nوعند النسائي: «أنه أتى النبيَّ - ﷺ- فقال: إن أبا طالب مات، فقال: اذهبُ فوارِهْ، قال: إنه مات مشركًا، قال: اذهبُ فواره، فلما واريته رجعتُ إليه، فقال لي: اغتسل» .\nوله في أخرى قال: قلت للنبيِّ - ﷺ-: «إن عمك الشيخ الضَّال مات، فمن يُواريه؟ قال: اذهب فَوارِ أباك، ولا تُحْدِثنَّ حدثًا حتى تأتيَني، ⦗٣٣٧⦘ فواريتُه، ثم جئتُ، فأمرني فاغتسلتُ، ودعا لي ... وذكر دعاء لم أحفظْه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَوَاره) التَّوَارِي: الاستتار، أراد به الدَّفن.\n_________\n(١) رواه أبو داود رقم (٣٢١٤) في الجنائز، باب الرجل يموت وله قرابة مشرك، والنسائي ١ / ١١٠ في الطهارة، باب الغسل من مواراة المشرك، و٤ / ٧٩ في الجنائز، باب مواراة المشرك، ورواه أيضًا أحمد والطيالسي وابن أبي شيبة والبيهقي وغيرهم، وهو حديث صحيح، وانظر \" التلخيص \" ٢ / ١١٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/٩٧) (٧٥٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٣١) (١٠٩٣) قال: حدثنا وكيع، قال: حدثنا سفيان. وأبو داود (٣٢١٤) قال: حدثنا مسدد، قال: حدثنا يحيى، عن سفيان والنسائي (١/١١٠) وفي الكبرى (١٩١) قال: أخبرنا محمد ابن المثنى، عن محمد، قال: حدثني شعبة. وفي (٤/٧٩) قال: أخبرنا عبيد الله بن سعيد، قال::حدثنا يحيى، عن سفيان. وفي الكبرى (١٩١) قال: أخبرنا محمد - وهو ابن بشار -، قال: حدثنا يحيى، قال: حدثنا سفيان.\nكلاهما - شعبة، وسفيان - عن أبي إسحاق، عن ناجية بن كعب، فذكره.\nوبنحوه: أخرجه أحمد (١/١٠٣) (٨٠٧) قال: حدثنا إبراهيم بن أبي العباس. وعبد الله بن أحمد (١/١٢٩) (١٠٧٤) قال: حدثنا زكريا بن يحيى زحمويه، وحدثنا محمد بن بكار، وحدثنا إسماعيل أبو معمر وسريج بن يونس.\nخمستهم - إبراهيم، وزكريا، وابن بكار، وأبو معمر، وسريج - قالوا: حدثنا الحسن بن يزيد الأصم، قال: سمعت السدي إسماعيل يذكره، عن أبي عبد الرحمن السلمي، فذكره.","vol":"7","page":336},{"text":"٥٣٧٨ - (د) عائشة - ﵂ - قالت: «كان رسول الله - ﷺ- يغتسل من أربع: من الجنابة، ويومَ الجمعة، ومن الحجامة، ومن غَسْلِ الميت» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٦٠) في الجنائز، باب في الغسل من غسل الميت، وفي سنده مصعب بن شيبة العبدري المكي الحجبي، وهو لين الحديث كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٦٠) قال:حدثنا عثمان بن أبي شيبة، قال حدثنا محمد بن بشر،قال: حدثنا زكريا، قال:حدثنا مصعب بن شيبة، عن طلق بن حبيب العنزي، عن عبد الله بن الزبير، فذكره.","vol":"7","page":337},{"text":"٥٣٧٩ - (ط خ) نافع - مولى ابن عمر، ﵄ - «أن ابن عمر حَنَّطَ ابنًا لسعيد بن زيد، وحمله، ثم دخل المسجد، فصلَّى ولم يتوضأ» أخرجه «الموطأ» (١) .\nوأخرجه البخاري في ترجمة باب (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حنّط) تَحنِيط الميت: مباشرته بالحَنوط، وهو ما يوضع في كفنه وعلى جسمه من الطِّيب.\n_________\n(١) ١ / ٢٥ في الطهارة، باب ما لا يجب منه الوضوء، وإسناده صحيح.\n(٢) رواه البخاري تعليقًا ٣ / ١٠١ في الجنائز، باب غسل الميت ووضوئه بالماء والسدر، وقد وصله مالك، بإسناد صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٤٦) عن نافع، فذكره.\nوالبخاري تعليقا في الجنائز - باب غسل الميت ووضوئه بالماء والسدر.","vol":"7","page":337},{"text":"٥٣٨٠ - (ط) عبد الله بن أبي بكر بن محمد بن عمرو بن حزم: «أن أسماءَ بنتَ عُمَيس - امرأة أبي بكر - غسَّلت أبا بكر حين تُوفِّيَ، ثم خرجت فسألت من حضرها من المهاجرين، فقالت: إني صائمة، وإن هذا يوم شديدُ البردِ، فهل عليَّ من غُسل؟ فقالوا: لا» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٢٢٣ في الجنائز، باب غسل الميت، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٥٢٢) عن عبد الله بن أبي بكر، فذكره.","vol":"7","page":338},{"text":"<span data-type=\"title\" id=toc-1130>الفصل الخامس: غسل الإسلام</span>\n٥٣٨١ - (د ت س) قيس بن عاصم - ﵁ - قال: «أتيت رسول الله - ﷺ- أُريدُ الإسلام، فأمرني أن أغتسلَ بماء وسِدْر» .\nأخرجه أبو داود والترمذي والنسائي، إلا أن الترمذي والنسائي قالا: «إنه أسلم، فأمره النبيُّ - ﷺ- ...» (١) .\n_________\n(١) رواه أبو داود رقم (٣٥٥) في الطهارة، باب في الرجل يسلم فيؤمر بالغسل، والترمذي رقم (٦٠٥) في الصلاة، باب ما ذكر في الاغتسال عندما يسلم الرجل، والنسائي ١ / ١٠٩ في الطهارة، باب ذكر ما يوجب الغسل وما لا يوجبه غسل الكافر إذا أسلم، وقال الترمذي: هذا حديث حسن، وهو كما قال، قال الترمذي: وفي الباب عن أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٦١) قال: حدثنا عبد الرحمن. وأبو داود (٣٥٥) قال: حدثنا محمد بن كثير العبدي. والترمذي (٦٠٥) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي (١/١٠٩) . وفي الكبرى (١٨٩) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (٢٥٤) قال: حدثنا محمد بن بشار بندار، قال: حدثنا عبد الرحمن. وفي (٢٥٥) قال: حدثنا أبو موسى محمد ابن المثنى، قال: حدثنا يحيى.\nثلاثتهم - عبد الرحمن بن مهدي، ومحمد بن كثير، ويحيى بن سعيد القطان - عن سفيان الثوري، عن الأغر بن الصباح، عن خليفة بن حصين، فذكره.\n* أخرجه أحمد (٦/٦) قال: حدثنا وكيع، قال: حدثنا سفيان، عن الأغر المنقري، عن خليفة بن حصين بن عاصم، عن أبيه، أن جده أسلم على عهد النبي -ﷺ- فأمره أن يغتسل بماء وسدر.","vol":"7","page":338},{"text":"٥٣٨٢ - (د) عثيم بن كليب - ﵀ -: عن أبيه عن جده، أنه جاء ⦗٣٣٩⦘ إلى النبي - ﷺ-، فقال: قد أسلمتُ، فقال النبي - ﷺ-: «ألْقِ عنك شَعر الكفر - يقول: احْلِق-» قال: وأخبرني آخرُ «أن النبيَّ - ﷺ- قال لآخرَ معه: ألْقِ عنك شَعْر الكفر، واخْتَتِنْ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥٦) في الطهارة، باب في الرجل يسلم فيؤمر بالغسل، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٤١٥) . وأبو داود (٣٥٦) قال: حدثنا مخلد بن خالد.\nكلاهما - أحمد بن حنبل، ومخلد - قالا: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج، قال: أخبرت عن عثيم بن كليب، عن أبيه، فذكره.\nقلت: عثيم كثير بن كليب ينسب لجده مجهول، قاله الحافظ في «التقريب» .","vol":"7","page":338},{"text":"<span data-type=\"title\" id=toc-1131>الفصل السادس: في الحمَّام</span>\n٥٣٨٣ - (ت د) عائشة - ﵂ -: أن رسول الله - ﷺ- نهى الرجال والنساءَ عن دخول الحمَّام، قالت: ثم رخَّص للرجال أن يدخلوه في المآزر» . أخرجه الترمذي وأبو داود.\nولهما في رواية أبي المَليح الهذلي قال: «دخل على عائشةَ نسوة من نساءِ أهل الشام، فقالت: لعلَّكنَّ من الكُورَةِ التي تدخل نساؤها الحمَّامات؟ قُلنْ: نعم، قالت: أما إني سمعتُ رسول الله - ﷺ- يقول: «ما من امرأة تخلع ثيابها في غير بيت زوجها إلا هتكت ما بينها وبين الله من حِجَاب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكورة): اسم يقع على جهة من الأرض مخصوصة، كالشام وفلسطين والعراق ونحو ذلك.\n_________\n(١) رواه أبو داود رقم (٤٠٠٩) و(٤٠١٠) في الحمام في فاتحته، والترمذي رقم (٢٨٠٣) و(٢٨٠٤) في الأدب، باب ما جاء في دخول الحمام، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:\nعن أبي عذرة رجل كان أدرك النبي -ﷺ-، عن عائشة قالت:\n«نهى رسول الله -ﷺ- عن الحمامات للرجال والنساء، ثم رخص للرجال في المآزر، ولم يرخص للنساء» .\nأخرجه أحمد (٦/١٣٢) قال: حدثنا عفان. وفي (٦/١٣٩) قال: حدثنا وكيع. وفي (٦/١٧٩) قال: حدثنا عبد الرحمن. وأبو داود (٤٠٠٩) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٣٧٤٩) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عفان. والترمذي (٢٨٠٢) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي.\nأربعتهم - عفان، ووكيع، وعبد الرحمن بن مهدي،وموسى بن إسماعيل - عن حماد بن سلمة، عن عبد الله بن شداد الأعرج، عن أبي عذرة، فذكره.\n(*) قال الترمذي: هذا حديث لا نعرفه إلا من حديث حماد بن سلمة، وإسناده ليس بذاك القائم.\nوعن أبي المليح الهذلي، أن نسوة من أهل حمص استأذن على عائشة.\nأخرجه أحمد (٦/١٧٣) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٧٣ و١٩٨) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. والدارمي (٢٦٥٥) قال: أخبرنا عبيد الله، عن إسرائيل. وأبو داود (٤٠١٠) قال: حدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وابن ماجة (٣٧٥٠) قال: حدثنا علي بن محمد. قال: حدثنا وكيع، عن سفيان. والترمذي (٢٨٠٣) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أنبأنا شعبة.\nثلاثتهم - شعبة، وسفيان، وإسرائيل - عن منصور، عن سالم بن أبي الجعد، عن أبي المليح الهذلي، فذكره.\n* أخرجه أحمد (٦/٤١) قال: حدثنا حفص بن غياث، عن الأعمش. والدارمي (٢٦٥٤) قال: أخبرنا يعلى. قال: حدثنا الأعمش، عن عمرو بن مرة. وأبو داود (٤٠١٠) قال: حدثنا محمد بن قدامة. قال: حدثنا جرير، عن منصور.\nثلاثتهم - الأعمش، وعمرو بن مرة، ومنصور - عن سالم بن أبي الجعد، عن عائشة، نحوه. ليس فيه «أبو المليح الهذلي» .\n(*) وأخرجه أحمد (٦/١٧٣) قال: حدثنا حجاج. قال: حدثنا شعبة، عن منصور، عن سالم بن أبي الجعد، عن أبي المليح، عن رجل. قال: دخل نسوة من أهل الشام على عائشة، نحوه.\nوعن عطاء بن أبي رباح قال: أتين نسوة من أهل حمص عائشة. فقالت لهن عائشة: لعلكن من النساء اللواتي يدخلن الحمامات؟ فقلن لها: إنا لنفعل. فقالت لهن عائشة: أما إني سمعت رسول الله -ﷺ- يقول:\n«أيما امرأة وضعت ثيابها في غير بيت زوجها، هتكت ما بينها وبين الله» .\nأخرجه أحمد (٦/٢٦٧) قال: حدثنا عبيدة. قال: حدثني يزيد بن أبي زياد، عن عطاء بن أبي رباح، فذكره.","vol":"7","page":339},{"text":"٥٣٨٤ - (د) عبد الله بن عمرو بن العاص - ﵁ - أن رسول الله - ﷺ- قال: «سَتُفْتَحُ لكم أرض العجم، وستجدون فيها بُيوتًا يقال لها: الحمَّامات، فلا يدخلنَّها الرجالُ إلا بأُزُر، وامْنَعُوا منها النساء، إلا مريضة أو نُفساءَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠١١) في الحمام في فاتحته، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه عبد بن حميد (٣٥٠) قال: حدثنا جعفر بن عون. وأبو داود (٤٠١١) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. وابن ماجة (٣٧٤٨) قال: حدثنا أبو بكر، قال: حدثنا عبدة بن سليمان. (ح) وحدثنا علي بن محمد، قال: حدثنا خالي يعلى، وجعفر بن عون.\nأربعتهم - جعفر، وزهير، وعبدة، ويعلى بن عبيد - عن عبد الرحمن بن زياد بن أنعم الإفريقي، عن عبد الرحمن بن رافع، فذكره.\nقلت: ابن أنعم الأفريقي وشيخه يضعفان في الحديث.","vol":"7","page":340},{"text":"٥٣٨٥ - (ت س) جابر بن عبد الله - ﵄ - أن رسول الله - ﷺ- قال: «من كان يؤمن بالله واليوم الآخر فلا يدخل الحمَّام بغير إزار، ومن كان يؤمن بالله واليوم الآخر فلا يُدْخِلْ حَلِيلَتَهُ الحمَّام إلا من عذر، ومن كان يؤمن بالله واليوم الآخر فلا يجلس على مائدة يُدَار عليها الخمرُ» . أخرجه الترمذي.\nوفي رواية النسائي «من كان يؤمن بالله واليوم الآخر فلا يدخل الحمَّام إلا بمئزر» (١) .\n_________\n(١) رواه الترمذي رقم (٢٨٠٢) في الأدب، باب ما جاء في دخول الحمام، والنسائي ١ / ١٩٨ في الغسل، باب الرخصة في دخول الحمام، ورواه أيضًا أحمد في \" المسند \"، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٣٣٩) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا ابن لهيعة.\n٢- وأخرجه الدارمي (٢٠٩٨) قال: أخبرنا مسلم بن إبراهيم، قال: حدثنا الحسن بن أبي جعفر.\n٣- وأخرجه النسائي (١/١٩٨) . وفي الكبرى «تحفة الأشراف» (٢٨٨٦) . قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن عطاء.\n٤ - وأخرجه ابن خزيمة (٢٤٩) قال: حدثنا محمد بن عيسى، وأحمد بن الحسين بن عباد، قالا: حدثنا الحسن بن بشر، قال: حدثنا زهير.\nأربعتهم - ابن لهيعة، وابن أبي جعفر، وعطاء، وزهير - عن أبي الزبير، فذكره.\nرواية الدارمي والنسائي في الكبرى مختصرة على: «من كان يؤمن بالله واليوم الآخر، فلا يقعد على مائدة يشرب عليها الخمر» .\nرواية النسائي (١/١٩٨) مختصرة على: «من كان يؤمن بالله واليوم الآخر، فلا يدخل الحمام إلا بمئزر» .\nلفظ رواية ابن خزيمة: «أن النبي -ﷺ- نهى أن يدخل الماء إلا بمئزر» .\nأخرجه الترمذي (٢٨٠١) قال: حدثنا القاسم بن دينار الكوفي، قال: حدثنا مصعب بن المقدام، عن الحسن بن صالح، عن ليث بن أبي سليم، عن طاوس، فذكره.\nقال الترمذي: هذا حديث حسن غريب، لا نعرفه من حديث طاوس عن جابر إلا من هذا الوجه. قال محمد بن إسماعيل: ليث بن أبي سليم صدوق وربما يهم في الشيء، قال محمد بن إسماعيل: وقال أحمد بن حنبل: ليث لا يفرح بحديثه، كان الليث يرفع أشياء لا يرفعها غيره، فلذلك ضعفوه.","vol":"7","page":340},{"text":"<span data-type=\"title\" id=toc-1132>الباب السابع: في الحيض</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-1133>الفصل الأول: في الحائض وأحكامها</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-1134>الفرع الأول: في مجامعة الحائض ومباشرتها</span>\n٥٣٨٦ - (م ت د س) أنس بن مالك - ﵁ - قال: إن اليهود كانت إذا حاضت المرأةُ فيهم لم يُؤَاكِلُوها، ولم يُجَامِعُوهنَّ في البيوت، فسأل أصحاب النبيِّ - ﷺ- النبيَّ؟ فأنزل الله ﷿: ﴿وَيَسْألُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أذىً فاعْتَزِلُوا النِّسَاءَ في الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ فَإذَا تَطَهَّرْنَ فَائْتُوهُنَّ مِنْ حَيْثُ أمَرَكُمُ اللهُ إنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ﴾ [البقرة: ٢٢٢] فقال رسول الله - ﷺ-: «اصنَعُوا كلَّ شيء إلا النكاحَ، فبلغ ذلك اليهودَ، فقالوا: ما يُريد هذا الرجلُ أن يَدَعَ من أمرنا شيئًا إلا خَالفَنَا فيه، فجاء أُسَيْدُ بنُ حُضير، ⦗٣٤٢⦘ وعَبَّادُ بنُ بِشْر، فقالا: يا رسول الله، إن اليهود تقولُ كذا وكذا، أفلا نُجامِعهنَّ؟ فَتَغَيَّرَ وجْهُ رسول الله - ﷺ-، حتى ظَنَنَّا أن قد وَجَدَ عليهما، فخرجا، فاستقبلهما هديَّة من لَبَن إلى النبي - ﷺ-، فأرسل في آثارهما، فسقاهما، فعَرفا: أنْ لم يَجِدْ عليهما» أخرجه مسلم والترمذي، وزاد أبو داود: «ولم يشاربوها» .\nوأخرجه النسائي إلى قوله: «وأن يَصنعوا [بهنَّ] كلَّ شيء إلا الجماع» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وجد عليهما) المَوْجِدة: الغضب، يقال: وَجَد عليه يَجِد [وَجْدًا، و] مَوْجِدَة: إذا غَضِب.\n_________\n(١) رواه مسلم رقم (٣٠٢) في الحيض، باب جواز غسل الحائض رأس زوجها، وأبو داود رقم (٢١٦٥) في النكاح، باب في إتيان الحائض ومباشرتها، والترمذي رقم (٢٩٨١) في التفسير، باب ومن سورة البقرة، والنسائي ١ / ١٥٢ في الطهارة، باب تأويل قول الله ﷿: ﴿ويسألونك عن المحيض﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في التفسير، حرف التاء.","vol":"7","page":341},{"text":"٥٣٨٧ - (ت) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «من أتى حائضًا في فرجها، أو امرأة في دُبُرِها، أو كاهنًا، فقد كفر بما أُنْزِلَ على محمد - ﷺ-» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٥) في الطهارة، باب في كراهية إتيان الحائض، ورواه أيضًا ابن ماجة رقم (٦٣٩) في الطهارة، باب النهي عن إتيان الحائض، والدارمي ١ / ٢٥٩، وقال الترمذي: لا نعرف هذا الحديث إلا من حديث حكيم الأثرم عن أبي تميمة الهجيمي عن أبي هريرة، وإنما معنى الحديث عند أهل العلم على التغليظ، قال: وقد روي عن النبي ﷺ: من أتى حائضًا فليتصدق بدينار، فلو كان إتيان الحائض كفرًا لم يؤمر فيه بالكفارة، وضعف محمد (يعني البخاري) هذا الحديث من قبل إسناده. أقول: وقد صح بلفظ: \" من أتى عرافًا أو كاهنًا فصدقه بما يقول فقد كفر بما أنزل على محمد \"، ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: تقدم تخريجه.","vol":"7","page":342},{"text":"٥٣٨٨ - (خ م ط د ت س) عائشة - ﵂ - قالت: «كانت إحدانا إذا كانت حائضًا، وأراد رسول الله - ﷺ- أن يُباشرَها، أمرها أن تأتَزِر بإزار في فَوْر حيضتها، ثم يباشرُها، وأيُّكم كان يملك إرْبَه كما كان رسول الله - ﷺ- يملك إرْبَه؟» .\nوفي رواية قالت: «كنت أغتسل أنا ورسول الله - ﷺ- من إناء واحد وكلانا جنب، وكان يأمرني فأتَّزر، فيُباشِرني وأنا حائض، وكان يُخْرِج رأسَهُ إليَّ وهو معتكف، فأغسله وأنا حائض» أخرجه البخاري ومسلم.\nوأخرج أبو داود الرواية الأولى وقال: «في فوح حيضتها» .\nوفي رواية الترمذي قالت: «كان رسول الله - ﷺ- إذا حِضْتُ يأمرني أن أتَّزِر، ثم يباشرني» .\nوفي أخرى لأبي داود والنسائي قالت: «كان يأمر إحدانا إذا كانت حائضًا: أن تَأْتَزِرَ، ثم يُضاجعها زوجُها، وقالت مرة: يباشرها» .\nوفي رواية «الموطأ» أن عبد الله بن عمر أرسل إلى عائشة يسألها: «هل يُباشر الرجل امرأته وهي حائض؟ فقالت: لِتَشُدَّ إزارَها على أسفلها، ثم يباشرها إن شاء» .\nوفي أخرى للنسائي عن جُميع بن عُمير قال: «دخلتُ على عائشةَ مع أُمي وخالتي، فسألتاها: كيف كان النبيُّ - ﷺ- يصنع إذا حاضت إحداكنّ؟ ⦗٣٤٤⦘ قالت: كان يأمرنا إذا حاضت إحدانا أن تأتزر بإزار واسع، ثم يلتزم صدرَها وثَدْيَيْها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُبَاشِرها) المُبَاشَرة: المجامعة، وأراد به هاهنا: ما دون الفرج.\n(فَور) الشيء: ابتداؤه وأوله، وفَوحه: مُعظمه، وأوله أيضًا مثل فوْعَة الدم، يقال: فاح وفاع بمعنى.\n(إرْبَه) الإرْب: العضو، والإرْب: الحاجة، وكذلك الأرَب والإرْبة، والمعنى أنه - ﷺ- كان يغلب هواه، ويكفُّه عن طلبه، وأنتم لا تقدرون، فكان - ﷺ- يباشر نساءه وهنَّ حُيَّض فيما دون الفرج، وغيره لو هَمَّ بذلك لوقع فيما حرم عليه.\n_________\n(١) رواه البخاري ١ / ٣٤٤ في الحيض، باب مباشرة الحائض، ومسلم رقم (٢٩٣) في الحيض، باب مباشرة الحائض فوق الإزار، والموطأ ١ / ٥٨ في الطهارة، باب ما يحل للرجل من امرأته وهي حائض، وأبو داود رقم (٢٦٨) و(٢٧٣) في الطهارة، باب في الرجل يصيب منها دون الجماع، والترمذي رقم (١٣٢) في الطهارة، باب ما جاء في مباشرة الحائض، والنسائي ١ / ١٨٩ في الحيض، باب مباشرة الحائض، وباب ذكر ما كان النبي ﷺ يصنعه إذا حاضت إحدى نسائه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن الأسود، عن عائشة. قالت:\n» كانت إحدانا إذا كانت حائضا، فأراد رسول الله -ﷺ- أن يباشرها أمرها أن تتزر في فور حيضتها ثم يباشرها. قالت: وأيكم يملك إربه كما كان النبي -ﷺ- يملك إربه «.\nأخرجه أحمد (٦/٣٣) قال: حدثنا محمد بن فضيل، عن الشيباني وفي (٦/١٤٣ و٢٣٥) قال: حدثنا يزيد، عن الحجاج. والبخاري (١/٨٢) قال: حدثنا إسماعيل بن خليل. قال: أخبرنا علي بن مسهر. قال: أخبرنا أبو إسحاق - هو الشيباني -. ومسلم (١/١٦٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر، عن الشيباني. (ح) وحدثني علي بن حجر السعدي. قال: أخبرنا علي بن مسهر. قال: أخبرنا أبو إسحاق. وأبو داود (٢٧٣) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير، عن الشيباني. وابن ماجة (٦٣٥) قال: حدثنا عبد الله بن الجراح. قال: حدثنا أبو الأحوص، عن عبد الكريم. (ح) وحدثنا أبو سلمة يحيى بن خلف. قال: حدثنا عبد الأعلى، عن محمد بن إسحاق. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر، عن الشيباني.\nأربعتهم - أبو إسحاق الشيباني، وحجاج، وعبد الكريم، ومحمد بن إسحاق - عن عبد الرحمن بن الأسود، عن أبيه، فذكره.\n(*) الروايات مطولة ومختصرة، وأثبتنا رواية البخاري (٣/٦٣) ورواية مسلم (١/١٦٦) .\n- وعن أبي ميسرة عمرو بن شرحبيل، عن عائشة. قالت:\n«كان رسول الله -ﷺ- يأمر إحدانا إذا كانت حائضا أن تشد عليها إزارها، ثم يباشرها» .\nوفي رواية: «كان النبي -ﷺ- يباشرني وأنا حائض، ويدخل معي في لحافي وأنا حائض، ولكنه كان أملككم لإربه» .\nوفي رواية: «كنت أتزر وأنا حائض، ثم أدخل مع رسول الله -ﷺ- في لحافه» .\nأخرجه أحمد (٦/١١٣) قال: حدثنا أبو أحمد. قال: حدثنا إسرائيل. وفي (٦/١٦٠) قال: حدثنا يحيى بن زكريا. قال: حدثني أبي. وفي (٦/١٧٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٨٢) قال: حدثنا يزيد. قال: أخبرنا شعبة. وفي (٦/٢٠٤ و٢٠٦) قال: حدثنا وكيع. قال: حدثنا إسرائيل. والدارمي (١٠٥٢) قال: أخبرنا بشر بن عمر الزهراني. قال: حدثنا أبو الأحوص. وفي (١٠٥٣) قال: أخبرنا عبد الصمد. قال: حدثنا شعبة. والنسائي (١/١٥١ و١٨٩) . وفي الكبرى (٢٧١) قال: أخبرنا قتيبة. قال: حدثنا أبو الأحوص.\nأربعتهم - إسرائيل، وزكريا، وشعبة، وأبو الأحوص - عن أبي إسحاق، عن أبي ميسرة عمرو بن شرحبيل، فذكره.\n(*) في رواية محمد بن جعفر وعبد الصمد، عن شعبة: «عن أم المؤمنين» ولم يصرحا باسمها.\nوعن جميع بن عمير. قال: دخلت على عائشة مع أمي وخالتي. فسألتاها: كيف كان رسول الله -ﷺ- يصنع إذا حاضت إحداكن؟ قالت:\n«كان يأمرنا إذا حاضت إحدانا، أن تتزر بإزار واسع، ثم يلتزم صدرها وثدييها» .\nأخرجه أحمد (٦/١٢٣) قال: حدثنا عفان. قال: حدثنا عبد الواحد بن زياد. والنسائي (١/١٨٩) قال: أخبرنا هناد بن السري، عن ابن عياش، وهو أبو بكر.\nكلاهما - عبد الواحد بن زياد، وأبو بكر بن عياش - عن صدقة بن سعيد الحنفي، قال: حدثنا جميع بن عمير، فذكره.\nوعن يزيد بن بابنوس عن عائشة، عن النبي -ﷺ- في الرجل يباشر امرأته وهي حائض، قال: له ما فوق الإزار» .\nأخرجه أحمد (٦/٧٢) قال: حدثنا موسى بن داود. قال: حدثنا المبارك. عن أبي عمران الجوني. عن يزيد بن بابنوس، فذكره.\nوعن خبيب بن عبد الله بن الزبير، عن عائشة زوج النبي -ﷺ- قالت:\n«طرقتني الحيضة من الليل وأنا إلى جنب رسول الله -ﷺ- فتأخرت. فقال: مالك أنُفست؟ قالت: لا، ولكني حضت. قال: فشدي عليك إزارك ثم عودي» .\nأخرجه أحمد (٦/٦٥) قال: حدثنا حسن بن موسى. قال: حدثنا ابن لهيعة. قال: حدثنا يزيد بن أبي حبيب. عن موسى بن سعد - أو سعيد - بن زيد بن ثابت، عن خبيب بن عبد الله بن الزبير، فذكره.\n- وعن الوليد بن عبد الرحمن القرشي، عن عائشة، أنها قالت:\n«حضت مع رسول الله -ﷺ- على فراشه فانسللت. فقال لي: أحضت؟ فقلت: نعم. قال: فشدي عليك إزارك ثم عودي» .\nأخرجه أحمد (٦/١٨٤) قال: حدثنا إسحاق بن يوسف. قال: حدثنا شريك، عن يعلى بن عطاء، عن الوليد بن عبد الرحمن القرشي، فذكره.","vol":"7","page":343},{"text":"٥٣٨٩ - (خ م د س) ميمونة - ﵂ - قالت: «كان النبيُّ - ﷺ- إذا أراد أن يُباشر امرأة من نسائه: أمرها فاتَّزرت وهي حائض» .\nوفي رواية «كان يباشر نساءه فوق الإزار وهنَّ حُيّض» . ⦗٣٤٥⦘\nوفي رواية «كان رسول الله - ﷺ- يَضْطَجِعُ معي وأنا حائض، وبيني وبينه ثوب» .\nأخرج البخاري ومسلم الأولى والثانية، ومسلم الثالثة.\nوفي رواية أبي داود والنسائي: «أن رسول الله - ﷺ- كان يباشر المرأة من نسائه وهي حائض إذا كان عليها إزار إلى أنصاف الفخذين والركبتين مُحْتَجِزَة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (محتجزة) الاحْتِجاز: شَدُّ الإزار على العورة، ومنه حُجزة السراويل، والحاجز: الحائل بين الشيئين.\n_________\n(١) رواه البخاري ١ / ٣٤٥ في الحيض، باب مباشرة الحائض، ومسلم رقم (٢٩٥) في الحيض، باب الاضطجاع مع الحائض في لحاف واحد، وأبو داود رقم (٢٦٧) في الطهارة، باب في الرجل يصيب منها ما دون الجماع، والنسائي ١ / ١٨٩ و١٩٠ في الحيض، باب ذكر ما كان النبي ﷺ يصنعه إذا حاضت إحدى نسائه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن ندبة مولاة ميمونة، عن ميمونة. قالت:\n«كان رسول الله -ﷺ- يباشر المرأة من نسائه وهي حائض. إذا كان عليها إزار يبلغ أنصاف الفخذين والركبتين» .\nفي حديث الليث: «محتجزة به» .\nأخرجه أحمد (٦/٣٣٢ و٣٣٥) قال: حدثنا حجاج وأبو كامل. قالا: حدثنا ليث بن سعد. والدارمي (١٠٦٢) قال: أخبرنا عبد الله بن صالح. قال: حدثني الليث. وأبو داود (٢٦٧) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الرملي. قال: حدثنا الليث. والنسائي (١/١٥١ و١٨٩) . وفي الكبرى (٢٧٢) قال: أخبرنا الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن وهب، عن يونس والليث.\nكلاهما - الليث، ويونس - عن الزهري، عن حبيب مولى عروة، عن ندبة مولاة ميمونة، فذكرته.\n* أخرجه أحمد (٦/٣٣٢) قال: حدثنا يزيد بن هارون، قال: أخبرنا محمد بن إسحاق. عن الزهري، عن عروة، عن بدية، فذكرت نحوه.\n* وأخرجه أحمد (٦/٣٣٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري، عن بدية مولاة ميمونة، فذكرته. ليس فيه: «حبيب مولى عروة» .\n(*) في رواية يونس والليث عند النسائي: «عن ابن شهاب، عن حبيب مولى عروة، عن بدية. وكان الليث يقول: ندبة» .\n- وعن كريب مولى ابن عباس. قال: سمعت ميمونة زوج النبي -ﷺ- قالت:\n«كان رسول الله -ﷺ- يضطجع معي وأنا حائض، وبيني وبينه ثوب» .\nأخرجه مسلم (١/١٦٧) قال: حدثني أبو الطاهر. قال: أخبرنا ابن وهب، عن مخرمة (ح) وحدثنا هارون بن سعيد الأيلي، وأحمد بن عيسى. قالا: حدثنا ابن وهب. قال: أخبرني مخرمة، عن أبيه، عن كريب مولى ابن عباس، فذكره.\n- وعن عبد الله بن شداد، عن ميمونة، قالت:\n«كان رسول الله -ﷺ- يباشر نساءه فوق الإزار وهن حيض» .\nأخرجه أحمد (٦/٣٣٥) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. و(٦/٣٣٦) قال: حدثنا أسباط. (ح) وحدثنا عفان. قال: حدثنا عبد الواحد. وعبد بن حميد (١٥٥١) قال: حدثني يحيى بن عبد الحميد. قال: حدثنا حفص بن غياث. والدارمي (١٠٥١) قال: أخبرنا عمرو بن عون. قال: حدثنا خالد. والبخاري (١/٨٣) قال: حدثنا أبو النعمان. قال: حدثنا عبد الواحد. ومسلم (١/١٦٧) قال: حدثنا يحيى بن يحيى. قال: أخبرنا خالد بن عبد الله. وأبو داود (٢١٦٧) قال: حدثنا محمد بن العلاء. ومسدد. قالا: حدثنا حفص.\nخمستهم - سفيان، وأسباط، وعبد الواحد، وحفص بن غياث، وخالد بن عبد الله - عن سليمان الشيباني، عن عبد الله بن شداد بن الهاد، فذكره.\n(*) الروايات متقاربة المعنى. واللفظ لمسلم.","vol":"7","page":344},{"text":"٥٣٩٠ - (ط) زيد بن أسلم: أن رجلًا سأل رسول الله - ﷺ-، فقال: ما يَحِلُّ لي من امرأتي وهي حائض؟ فقال رسول الله - ﷺ-: «لتَشُّدَّ عليها إزارها، ثم شأنَك بأعلاها» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٥٧ في الطهارة، باب ما يحل للرجل من امرأته وهي حائض، وإسناده منقطع، ولكن له شواهد بمعناه، قال ابن عبد البر: لا أعلم أحدًا رواه بهذا اللفظ مسندًا، ومعناه صحيح ثابت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:أخرجه مالك (١٢٢) قال: عن زيد بن أسلم، به.","vol":"7","page":345},{"text":"٥٣٩١ - (د) معاذ بن جبل - ﵁ - قال: «قلت: يا رسول الله ما يحلُّ لي من امرأتي وهي حائض؟ قال: ما فوق الإزار، والتَّعَفُّف عن ذلك أفضل» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أبو داود رقم (٢١٣) في الطهارة، باب في المذي، وقال أبو داود: وليس هو بالقوي، ورواه أيضًا أبو داود رقم (٢١٢) في الطهارة، باب في المذي من حديث حرام بن حكيم عن عمه أنه سأل النبي ﷺ ... وذكر الحديث، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"7","page":346},{"text":"٥٣٩٢ - (د) عكرمة بن عبد الله: عن بعض أزواج النبيِّ - ﷺ-: «أن النبيَّ - ﷺ- كان إذا أراد من الحائض شيئًا ألْقَى على فرجها ثوبًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٢) في الطهارة، باب في الرجل يصيب منها ما دون الجماع، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٢) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن أيوب، عن عكرمة، فذكره.","vol":"7","page":346},{"text":"٥٣٩٣ - (ت د س) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- قال: «إذا وقع الرجل بأهله وهي حائض فليتصدَّقْ بنصف دينار» .\nوفي رواية أنه قال: «إذا أصابها أول الدم - والدمُ أحمر - فدينار، وإذا أصابها في انقطاع الدم - والدمُ أصفر - فنصف دينار» .\nأخرجه الترمذي، وقال الترمذي: قد روي هذا الحديث عن ابن عباس موقوفًا ومرفوعًا. ⦗٣٤٧⦘\nوفي رواية أبي داود عن النبيِّ - ﷺ- في الذي يأتي أهله وهي حائض، قال: «يتصدق بدينار، أو نصف دينار» .\nقال أبو داود: هكذا الرواية الصحيحة «دينار، أو نصف دينار» . وربما لم يرفعه شعبة.\nوفي رواية عنه قال: «إذا أصابها في الدم فدينار، وإذا أصابها في انقطاع الدم فنصف دينار» .\nوأخرج الرواية الأولى من روايتي الترمذي، وقال: وروى الأوزاعي عن يزيد بن أبي مالك عن عبد الحميد بن عبد الرحمن-[وهو ابن زيد بن الخطاب القرشي العدوي]- عن النبي - ﷺ- قال: «أمره أن يتصدَّق بخُمْسَي دينار» .\nوأخرج النسائي رواية أبي داود الأولى (١) .\n_________\n(١) رواه الترمذي رقم (١٣٦) و(١٣٧) في الطهارة، باب ما جاء في الكفارة في ذلك، وأبو داود رقم (٢٦٤) و(٢٦٥) و(٢٦٦) في الطهارة، باب في إتيان الحائض، والنسائي ١ / ١٥٣ في الطهارة، باب ما يجب على من أتى حليلته في حال حيضتها بعد علمه بنهي الله ﷿ عن وطئها، ورواه أيضًا ابن ماجة والدارمي وغيرهما، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن مقسم، عن ابن عباس، عن النبي -ﷺ- قال:\n«إذا أتى الرجل امرأته - وهي حائض -، فإن كان الدم عبيطا، فليتصدق بدينار، وإن كان صفرة، فليتصدق بنصف دينار» .\n١ - أخرجه أحمد (١/٢٢٩) (٢٠٣٢) قال: حدثنا يحيى، عن شعبة، عن الحكم. وفي (١/٢٢٩) (٢٠٣٢) و(١/٢٨٦) (٢٥٩٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن الحكم. وأبو داود (٢٦٤ و٢١٦٨) قال: حدثنا مسدد، قال: حدثنا يحيى، عن شعبة، قال: حدثني الحكم. وابن ماجة (٦٤٠) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر، وابن أبي عدي، عن شعبة، عن الحكم. والنسائي (١/١٥٣) و(١٨٨) . وفي الكبرى (٢٧٤) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، عن شعبة، قال: حدثني الحكم. وفي الكبرى «تحفة الأشراف» (٦٤٩٠) عن إسحاق بن إبراهيم، عن غندر، عن شعبة، عن الحكم. (ح) وعن خشيش بن أصرم، عن روح بن عبادة، وعبد الله بن بكر، كلاهما عن سعيد بن أبي عروبة، عن قتادة.\nكلاهما - الحكم، وقتادة - عن عبد الحميد بن عبد الرحمن.\n٢ - وأخرجه أحمد (١/٢٣٧) (٢١٢١) و(١/٣١٢) (٢٨٤٤) قال: حدثني يزيد. وفي (١/٢٣٧) (٢١٢٢) قال: حدثنا عبد الوهاب. وفي (١/٣٣٩) (٣١٤٥) قال: حدثنا محمد بن جعفر. والنسائي في الكبرى «تحفة الأشراف» (٦٤٩٣) عن هارون بن إسحاق، عن عبدة بن سليمان.\nأربعتهم - يزيد، وعبد الوهاب، ومحمد، وعبدة - عن سعيد بن أبي عروبة، عن قتادة.\n٣ - وأخرجه أحمد (١/٢٧٢) (٢٤٥٨) قال: حدثنا حسين، قال: حدثنا شريك. والدارمي (١١١٠) قال: أخبرنا أبو الوليد، قال: حدثنا شريك. وفي (١١١٤) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان. وأبو داود (٢٦٦) قال: حدثنا محمد بن الصباح البزاز، قال: حدثنا شريك. والترمذي (١٣٦) قال: حدثنا علي بن حجر. قال: أخبرنا شريك. والنسائي في الكبرى (تحفة الأشراف) (٦٤٨٦) عن علي بن حجر عن شريك. وعن يوسف بن سعيد بن مسلم، عن حجاج، عن ابن جريج.\nثلاثتهم - شريك، وسفيان، وابن جريج - عن خصيف.\n٤ - وأخرجه الدارمي (١١١٦) قال: أخبرنا عبيد الله بن موسى، عن أبي جعفر الرازي. وابن ماجة (٦٥٠) قال: حدثنا عبد الله بن الجراح، قال: حدثنا أبو الأحوص. والترمذي (١٣٧) قال: حدثنا الحسين بن حريث، قال: أخبرنا الفضل بن موسى، عن أبي حمزة السكري. والنسائي في الكبرى «تحفة الأشراف» (٦٤٩١) عن إسحاق بن إبراهيم، عن سفيان. (ح) وعن محمد بن كامل المروزي، عن هشيم، عن الحجاج.\nخمستهم - أبو جعفر، وأبو الأحوص، وأبو حمزة، وسفيان، والحجاج - عن عبد الكريم.\n٥ - وأخرجه أحمد (١/٣٦٧) (٣٤٧٣) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني عبد الكريم وغيره.\n٦ - وأخرجه النسائي في الكبرى «تحفة الأشراف» (٤٦٧٧) عن الحسن بن محمد الزعفراني، عن محمد ابن الصباح، عن إسماعيل بن زكريا، عن عمرو بن قيس، عن الحكم.\nخمستهم - عبد الحميد، وقتادة، وخصيف، وعبد الكريم، والحكم - عن مقسم، فذكره.\nوأخرجه الدارمي (١١١) قال: حدثنا شعبة، عن الحكم، عن عبد الحميد. والنسائي في الكبرى «تحفة الأشراف» (٤٦٧٧) عن قتيبة، عن حماد بن زيد، عن أبي عبد الله الشقري، عن الحكم.\nكلاهما - عبد الحميد، والحكم - عن مقسم، عن ابن عباس، في الذي يأتي امرأته وهي حائض، يتصدق بدينار أو نصف دينار. «موقوفا» .\n* وأخرجه الدارمي (١١١٢) . والنسائي في الكبرى «تحفة الأشراف» (٦٤٩٠) عن إبراهيم بن يعقوب.\nكلاهما - الدارمي، وإبراهيم - عن سعيد بن عامر، عن شعبة، عن الحكم، عن عبد الحميد، عن مقسم، عن ابن عباس في الذي يغشى امرأته وهي حائض، يتصدق بدينار أو نصف دينار، قال شعبة: أما حفظي فهو مرفوع، وأما فلان وفلان فقالا: غير مرفوع، قال بعض القوم: حدثنا بحفظك، ودع ما قال فلان وفلان، فقال: والله ما أحب أني عمرت في الدنيا عمر نوح، وأني حدثت بهذا. أو سكت عن هذا.\nلفظ رواية قتادة: أمر النبي -ﷺ- الذي يأتي امرأته وهي حائض أن يتصدق بدينار أو نصف دينار.\n(*) قال عبد الله بن أحمد عقب رواية عبد الحميد بن عبد الرحمن (١/٢٢٩) (٢٠٣٢) قال أبي: ولم يرفعه عبد الرحمن ولا بهز.\n- وعن عكرمة، عن ابن عباس:\n«عن النبي -ﷺ- في الرجل يأتي امرأته وهي حائض. قال: يتصدق بدينار، فإن لم يجد فنصف دينار» .\n١ - أخرجه أحمد (١/٢٤٥) (٢٢٠١) قال: حدثنا يونس. وفي (١/٣٠٦) (٢٧٨٩) قال: حدثنا سريج. وفي (١/٣٦٣) (٣٤٢٨) قال: حدثنا أبو كامل.\nثلاثتهم - يونس، وسريج، وأبو كامل - قالوا: حدثنا حماد بن سلمة، قال: حدثنا عطاء العطار.\n٢ - وأخرجه النسائي في الكبرى «تحفة الأشراف» (٦٠٧٢) عن سهل بن صالح الأنطاكي، عن محمد بن عيسى بن الطباع، عن شريك، عن خصيف.\nكلاهما - عطاء، وخصيف - عن عكرمة، فذكره.","vol":"7","page":346},{"text":"<span data-type=\"title\" id=toc-1135>الفرع الثاني: في مجالستها واستخدامها</span>\n٥٣٩٤ - (خ م د س ت ط) عائشة - ﵂ - من رواية ⦗٣٤٨⦘ هشام [بن عروة] عن أبيه: «أنه سأل: أتخدُمني الحائض، أو تَدْنُو مني المرأة وهي جنب؟ فقال عروة: كلُّ ذلك عليَّ هَيِّن، وليس على أحد في ذلك بأس، أخبرتني عائشة: أنها كانت تُرَجِّلُ رأس رسول الله - ﷺ-، وهي حائض، ورسول الله - ﷺ- حينئذ مُجَاوِر في المسجد، يُدني لها رأسَه وهي في حُجرتها، فتُرجِّله وهي حائض» .\nوفي رواية «كان رسول الله - ﷺ- يُصغِي إليَّ رأسه وهو مجاور في المسجد، فأُرَجِّله وأنا حائض» .\nوفي أخرى «أنها كانت ترجل النبيَّ - ﷺ- وهي حائض، وهو معتكف في المسجد، وهي في حُجرتها، يُنَاوِلُها رأسَه» .\nزاد في رواية: «وكان لا يدخل البيت إلا لحاجة إذا كان معتكفًا» .\nوفي أخرى: «وكان لا يدخل البيت إلا لحاجة الإنسان» .\nوفي أخرى «كنت أرجِّل رأس النبيِّ - ﷺ- وأنا حائض» .\nوفي أخرى «كنت أغسل رأس رسول الله - ﷺ- وأنا حائض» . أخرجه البخاري ومسلم.\nولمسلم قالت: «كان رسول الله - ﷺ- يُخْرِج إليَّ رأسه من المسجد، وهو مجاور، فأغسله وأنا حائض» .\nوفي أخرى «كان إذا اعتكف يُدْني إليَّ رأسه فأرجِّلُه، وكان لا يدخل البيت إلا لحاجة الإنسان» .\nوأخرج «الموطأ» أنها قالت: «كنت أرجِّل رأس النبيِّ - ﷺ- وأنا حائض» . ⦗٣٤٩⦘\nوفي رواية أبي داود: «كان رسول الله - ﷺ- يكون معتكفًا في المسجد، فيُنَاولني رأسه من خَلَل الحُجرة فأغسل رأسه - وقال مسدَّد: فأرجِّله وأنا حائض-» .\nوفي رواية النسائي مثل رواية مسلم الأولى.\nوفي أخرى «وهو معتكف، فأغسله وأنا حائض» .\nوأخرج الترمذي وأبو داود و«الموطأ» الرواية الخامسة، وللنسائي روايات نحو ما تقدَّم من الروايات (١) .\nوقد تقدَّم لهم في «كتاب الاعتكاف» شيء من هذا، فلم نُعِدْه.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُجَاوِر) المجاورة: الاعتكاف هاهنا.\n(تُرَجِّل) ترجيل الشعر: تسريحه. ⦗٣٥٠⦘\n(يُصغي) الإصغاء: الإمالة، أصغيت رأسي إليه، أي: أملته، وكذلك أصغيت الإناء.\n_________\n(١) رواه البخاري ١ / ٣٤٢ في الحيض، باب غسل الحائض رأس زوجها وترجيله، وفي الاعتكاف، باب الحائض ترجل المعتكف، وباب لا يدخل البيت إلا لحاجة، وباب غسل المعتكف، وباب المعتكف يدخل رأسه البيت للغسل، وفي اللباس، باب ترجيل الحائض زوجها، ومسلم رقم (٢٩٧) في الحيض، باب جواز غسل الحائض رأس زوجها وترجيله ...، والموطأ ١ / ٦٠ في الطهارة، باب جامع الحيضة، وأبو داود رقم (٢٤٦٧) و(٢٤٦٨) و(٢٤٦٩) في الصوم، باب المعتكف يدخل البيت لحاجته، والترمذي رقم (٨٠٤) في الصوم، باب المعتكف يخرج لحاجته أم لا، والنسائي ١ / ١٩٣ في الحيض، باب ترجيل الحائض رأس زوجها وهو معتكف في المسجد، وباب غسل الحائض رأس زوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":347},{"text":"٥٣٩٥ - (خ م د س) عائشة - ﵂ - قالت: «إن النبيَّ - ﷺ- كان يَتَّكئُ في حَجري وأنا حائض، فيقرأُ القرآن» .\nوفي أخرى «كان يقرأ القرآن ورأسُه في حَجري وأنا حائض» .\nأخرجه البخاري ومسلم، وأخرج أبو داود الأولى.\nوفي رواية النسائي قالت: «كان رأسُ رسول الله - ﷺ- في حَجر إحدانا وهي حائض، وهو يقرأ القرآن» (١) .\n_________\n(١) رواه البخاري ١ / ٣٤٢ و٣٤٣ في الحيض، باب قراءة الرجل في حجر امرأته وهي حائض، وفي التوحيد، باب قول النبي ﷺ: الماهر بالقرآن مع الكرام البررة، وأبو داود رقم (٢٦٠) في الطهارة، باب في مؤاكلة الحائض ومجامعتها، والنسائي ١ / ١٩١ في الحيض، باب الرجل يقرأ القرآن ورأسه في حجر امرأته وهي حائض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٦٩) قال: حدثنا سفيان. وأحمد (٦/١١٧) قال: حدثنا موسى بن داود. قال: حدثنا زهير. وفي (٦/١٣٥) قال: حدثنا علي بن عاصم، وفي (٦/١٤٨ و١٩٠) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا سفيان. وفي (٦/١٥٨) قال: حدثنا أبو النضر. قال: حدثنا داود. (ح) وحدثناه حسن بن الربيع. قال: حدثنا داود بن عبد الرحمن. وفي (٦/٢٠٤) قال: حدثنا وكيع. قال: حدثنا سفيان وفي (٦/٢٥٨) قال: حدثنا يونس. قال: حدثنا داود. والبخاري (١/٨٢) قال: حدثنا أبو نعيم الفضل بن دكين. سمع زهيرا. وفي (٩/١٩٤) قال: حدثنا قبيصة. قال: حدثنا سفيان. ومسلم (١/١٦٩) قال: حدثنا يحيى بن يحيى. قال: أخبرنا داود بن عبد الرحمن المكي. وأبو داود (٢٦٠) قال: حدثنا محمد بن كثير. قال: حدثنا سفيان. وابن ماجة (٦٣٤) قال: حدثنا محمد بن يحيي. قال: حدثنا عبد الرزاق. قال: أنبأنا سفيان. والنسائي (١/١٤٧ و١٩١) وفي الكبرى (٢٦٠) قال: أخبرنا إسحاق بن إبراهيم، وعلي بن حجر. قال: أنبأنا سفيان.\nخمستهم - سفيان بن عيينة، وزهير بن معاوية، وعلي بن عاصم، وسفيان الثوري، وداود بن عبد الرحمن - عن منصور بن عبد الرحمن، عن أمه صفية بنت شيبة، فذكرته.","vol":"7","page":350},{"text":"٥٣٩٦ - (م د ت س) عائشة - ﵂ - قالت: قال لي رسول الله - ﷺ-: «ناولِيني الخُمرة من المسجد، قالت: قلت: إني حائض، قال: إن حَيْضَتَكِ ليست في يدِكِ» .\nأخرجه مسلم وأبو داود والترمذي والنسائي.\nوللنسائي قالت: «بينما رسول الله - ﷺ- في المسجد قال: يا عائشة، ⦗٣٥١⦘ ناوليني الثوب، فقالت: إني لا أصلِّي، فقال: ليس في يدِكِ، فناولَتُهُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخُمرة) حصير صغير مَضْفُور من ليف أو غيره بقدر الكف، وهو الذي يتخذه الآن الشيعة للسجود.\n(ليست حيضتك في يدك) الحِيضة - بكسر الحاء -: الحال التي تلزمها الحائض من التجنب والتحيُّض، كما قالوا: الجِلْسَة والقِعدة، يريدون الجلوس والقعود، فأما الحَيضة - بالفتح - فهي الدفعة الواحدة من دفعات الحيض.\n_________\n(١) رواه مسلم رقم (٢٩٨) في الحيض، باب جواز غسل الحائض رأس زوجها، وأبو داود رقم (٢٦١) في الطهارة، باب في الحائض تناول من المسجد، والترمذي رقم (١٣٤) في الطهارة، باب في الحائض تتناول الشيء من المسجد، والنسائي ١ / ١٩٢ في الحيض، باب استخدام الحائض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٥ و٢٢٩) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وفي (٦/١٠١) قال: حدثنا عفان. قال: حدثنا شعبة. قال: سليمان الأعمش أخبرني. وفي (٦/١١٤) قال: حدثنا أراه أبو نعيم. قال: حدثنا عبد الملك بن حميد بن أبي غنية. وفي (٦/١٧٣) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. عن سليمان. (ح) وعبد الرزاق. قال: أخبرنا سفيان. عن الأعمش. والدارمي (٧٧٧ و١٠٧٦) قال: أخبرنا أبو الوليد الطيالسي. قال: حدثنا شعبة، قال: سليمان أخبرني. ومسلم (١/١٦٨) قال: حدثنا يحيى بن يحيي وأبو بكر بن أبي شيبة وأبو كريب. قال يحيى: أخبرنا. وقال الآخران: حدثنا أبو معاوية. عن الأعمش. (ح) وحدثنا أبو كريب. قال: حدثنا ابن أبي زائدة، عن حجاج وابن أبي غنية. وأبو داود (٢٦١) قال: حدثنا مسدد بن مسرهد. قال: حدثنا أبو معاوية، عن الأعمش. والترمذي (١٣٤) قال: حدثنا قتيبة. قال: حدثنا عبيدة بن حميد، عن الأعمش. والنسائي (١/١٤٦ و١٩٢) قال: أخبرنا قتيبة بن سعيد. عن عبيدة، عن الأعمش. (ح) وأخبرنا إسحاق بن إبراهيم. قال: حدثنا جرير، عن الأعمش. (ح) وأخبرنا إسحاق بن إبراهيم. قال: حدثنا أبو معاوية، عن الأعمش. وفي الكبرى (٢٥٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا أبو معاوية عن الأعمش. (ح) وأخبرنا إسحاق بن إبراهيم. قال: أخبرنا جرير، عن الأعمش.\nثلاثتهم - الأعمش، وحجاج بن أرطاة، وعبد المللك بن أبي غنية - عن ثابت بن عبيد، عن القاسم بن محمد، فذكره.","vol":"7","page":350},{"text":"٥٣٩٧ - (س) ميمونة - ﵂ - قالت: كان رسول الله - ﷺ- يَضَعُ رأسه في حَجْرِ إحدانا، فَيَتْلو القرآن وهي حائض، وتقوم إحدانا بخُمْرَتِه إلى المسجد، فتبسطها وهي حائض. أخرجه النسائي (١) .\n_________\n(١) ١ / ١٩٢ في الحيض، باب بسط الحائض الخمرة في المسجد، وفيه جهالة أم منبوذ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في إسناده جهالة:أخرجه النسائي (١/١٩٢) قال: أخبرنا محمد بن منصور، عن سفيان عن منبوذ عن أمه، فذكرته.\nقلت: أم منبوذ فيها جهالة.","vol":"7","page":351},{"text":"٥٣٩٨ - (م س) أبو هريرة - ﵁ - قال: «بينما رسول الله - ﷺ- في المسجد، فقال: يا عائشة، ناوليني الثوب، فقالت: إني حائض، فقال: إن حيضتكِ ليست في يدكِ» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٢٩٩) في الحيض، باب جواز غسل الحائض رأس زوجها، والنسائي ١ / ١٩٢ في الحيض، باب استخدام الحائض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٨) .ومسلم (١/١٦٨) قال: حدثني زهير بن حرب، وأبو كامل ومحمد بن حاتم. والنسائي (١/١٤٦ و١٩٢) قال: أخبرنا محمد بن المثنى.\nخمستهم - أحمد بن حنبل، وزهير بن حرب، وأبو كامل الجحدري، ومحمد بن حاتم، وابن المثنى - عن يحيى بن سعيد، عن يزيد بن كيسان، قال: حدثني أبو حازم، فذكره.","vol":"7","page":351},{"text":"٥٣٩٩ - (ط) عبد الله بن عمر - ﵄ -: «كان يغسلُ جَوَارِيه رجْلَيه ويُعْطِينَه الخُمرة وهُنَّ حُيَّض» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٥٢ في الطهارة، باب جامع غسل الجنابة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١١٧) قال: عن نافع، فذكره.","vol":"7","page":352},{"text":"٥٤٠٠ - (خ م س) أم سلمة - ﵂ - قالت: «بينما أنا مضطجعة مع رسول الله - ﷺ- في الخَمِيلة، إذْ حضْت، فانْسَلَلتُ، فأخذتُ ثياب حيضتي فلبستُها (١)، فقال لي رسول الله - ﷺ- أنُفِستِ؟ قلت: نعم، فدعاني فاضطجعت معه في الخميلة، قالت: وكانت هي ورسول الله يغتسلان في الإناء الواحدِ من الجنابة» هذا لفظ مسلم.\nوللبخاري نحوه، وزاد: «قالت: وحدَّثَتْني أن رسول الله - ﷺ- كان يُقَبِّلُها وهو صائم، قالت: وكنت أغتسل أنا والنبيُّ - ﷺ- من إناء واحد من الجنابة» .\nوفي رواية نحوه، وفيه الزيادة، وأخرج النسائي الأولى (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَمِيلة) الخميلة: كِساء له خَمَل، أو إزار.\n_________\n(١) لفظة \" فلبستها \" ليست في نسخ مسلم المطبوعة.\n(٢) رواه البخاري ١ / ٣٤٣ في الحيض، باب من سمى النفاس حيضًا، وباب النوم مع الحائض وهي في ثيابها، باب من أخذ ثياب الحيض سوى ثياب الطهر، وفي الصوم، باب القبلة للصائم، ومسلم رقم (٢٩٦) في الحيض، باب الاضطجاع مع الحائض في لحاف واحد، والنسائي ١ / ١٤٩ و١٥٠ في الطهارة، باب مضاجعة الحائض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٠٠) قال: حدثنا عفان. قال: أخبرنا همام. وفي (٦/٣٠٠) قال: حدثنا عفان. قال: حدثنا أبان. وفي (٦/٣١٨) قال: حدثنا عبد الملك بن عمرو وعبد الصمد قالا: حدثنا هشام. والدارمي (١٠٥٠) قال: أخبرنا وهب بن جرير، عن هشام الدستوائي. والبخاري (١/٨٢) قال: حدثنا المكي بن إبراهيم. قال: حدثنا هشام. وفي (١/٨٨) قال: حدثنا سعد بن حفص. قال:حدثنا شيبان. وفي (١/٨٨) قال: حدثنا معاذ بن فضالة. قال: حدثنا هشام. وفي (٣/٣٩) قال: حدثنا مسدد. قال: حدثنا يحيى، عن هشام بن أبي عبد الله. ومسلم (١/١٦٧) قال: حدثنا محمد بن المثنى. قال: حدثنا معاذ بن هشام. قال: حدثني أبي. وعبد الله بن أحمد في زياداته على المسند (٦/٣١٨) قال: حدثناه هدبة. قال: حدثنا أبان بن يزيد العطار. والنسائي (١/١٤٩ و١٨٨) . وفي الكبرى (٢٦٧ و٢٦٨) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا هشام (ح) وأنبأنا عبيد الله بن سعيد وإسحاق بن إبراهيم. قالا: حدثنا معاذ بن هشام. قال: حدثني أبي.\nأربعتهم - همام، وأبان، وهشام، وشيبان - عن يحيى بن أبي كثير، قال: حدثنا أبو سلمة بن عبد الرحمن، أن زينب بنت أبي سلمة حدثته، فذكرته.\n* وأخرجه أحمد (٦/٢٩٤) قال: حدثنا يزيد بن هارون. والدارمي (١٠٤٩) قال: أخبرنا يعلى بن عبيد ويزيد بن هارون. وابن ماجة (٦٣٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر.\nثلاثتهم - يزيد، ويعلى، ومحمد - عن محمد بن عمرو، قال: حدثنا أبو سلمة، عن أم سلمة، فذكرته. ليس فيه: «زينب بنت أبي سلمة» .","vol":"7","page":352},{"text":"٥٤٠١ - (ط د) عائشة - ﵂ -: «كانت مضطجعة مع رسول الله في ثوب واحد، وإنها وثبَت وَثْبة شديدة. فقال لها رسول الله - ﷺ-: مالكِ؟ لعلَّك نَفِستِ - يعني الحيضةَ - قالت: نعم، قال: شُدِّي على نفسك إزَارَكِ، ثم عُودِي إلى مضجعكِ» أخرجه «الموطأ» (١) .\nوفي رواية أبي داود عن عمارة بن غراب: أن عمة له حدَّثتْه: «أنها سألت عائشة، فقالت: إحدانا تحيض وليس لها ولزوجها إلا فراش واحد؟ فقالت عائشة: أُخبركِ ما صنع رسول الله - ﷺ-: دخل ليلًا وأنا حائَض، فمضى إلى مسجده (٢) - قال أبو داود: تعني مسجد بيته - فلم ينصرف حتى غَلَبَتْنِي عينايَ، وأوْجَعه البرد، فقال: ادْني منِّي، فقلت: إني حائض، فقال: وإنْ، اكشفي عن فخذيك، فكشفتُ عن فخذيَّ، فوضع خدَّه وصدره على فخذي، وحَنَيْتُ عليه حتى دَفِئ، فنام» (٣) . ⦗٣٥٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَنَيْت) حنى عليه يحني: إذا انثنى عليه مائلًا. وحَنَا يَحْنُو: إذا عطف عليه وأشفق.\n_________\n(١) رواه الموطأ ١ / ٥٨ في الطهارة، باب ما يحل للرجل من امرأته وهي حائض، من حديث ربيعة ابن أبي عبد الرحمن المعروف بربيعة الرأي عن عائشة ﵂، وهو مرسل، قال ابن عبد البر: لم يختلف رواة الموطأ في إرسال هذا الحديث، ولا أعلم أنه روي بهذا اللفظ من حديث عائشة البتة، ويتصل معناه من حديث أم سلمة، أقول: وحديث أم سلمة رواه البخاري ١ / ٣٤٣ في الحيض، باب من سمى النفاس حيضًا، ومسلم رقم (٢٩٦) في الحيض، باب الاضطجاع مع الحائض في لحاف واحد.\n(٢) في نسخ أبي داود المطبوعة: دخل فمضى إلى مسجده.\n(٣) رواه أبو داود رقم (٢٧٠) في الطهارة، باب في الرجل يصيب من المرأة ما دون الجماع، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: تقدم تخريجه.","vol":"7","page":353},{"text":"٥٤٠٢ - (د) عائشة - ﵂ - قالت: «كنتُ إذا حِضْتُ نزلتُ عن المِثالِ (١) على الحصير، فلم نَقْرُبْ رسول الله - ﷺ-، ولم نَدْنُ منه حتى نطهر» أخرجه أبو داود (٢) .\n_________\n(١) المثال: بكسر الميم: الفراش.\n(٢) رقم (٢٧١) في الطهارة، باب في الرجل يصيب منها ما دون الجماع، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢٧١) قال: حدثنا سعيد بن عبد الجبار. قال: حدثنا عبد العزيز - يعني ابن محمد -. عن أبي اليمان، عن أم ذرة، فذكرته.","vol":"7","page":354},{"text":"<span data-type=\"title\" id=toc-1136>الفرع الثالث: في مُؤاكلتها ومشاربتها</span>\n٥٤٠٣ - (م د س) عائشة - ﵂ - قالت: «كنت أشرب من الإناء وأنا حائض، ثم أُنَاوِلُه النبيَّ - ﷺ-، فيضع فَاهُ على موضع فِيَّ» أخرجه مسلم.\nوفي رواية أبي داود والنسائي قالت: «كنت أتَعَرَّق العَرْقَ وأنا حائض، فأُْعطيه رسول الله - ﷺ-، فيضع فَمَهُ في الموضع الذي وضعتُ فَمِي ⦗٣٥٥⦘ فيه، وكنت أشرب من القَدَح فأُناوله إياه، فيضع فمَه في الموضع الذي كنت أشرب» .\nوفي رواية للنسائي عن شُريح بن هانئ «سألها: هل تأكل المرأة مع زوجها وهي طامِث؟ قالت: نعم، كان رسول الله - ﷺ- يدعوني، فآكل معه وأنا عَارِك، وكان يأخذُ العَرْق فيُقْسم عليَّ فيه، فآخذُه فأتعَرَّق منه، ويضع فَمه حيث وضعت فمي من العَرْق، ويدعو بالشراب، فيُقسم عليَّ فيه، قبل أن يشرب منه، فآخذه فأشرب منه، ثم أضعه، فيأخذه فيشرب منه، ويضع فمه حيث وضعت فمي من القَدَح» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أتَعرَّق العَرْق) العرق: العظم عليه بقية اللحم، وتَعرَّقَه: إذا أكل ذلك اللحم الباقي عليه.\n(عَارِك) عَرَكَت المرأة تَعْرُك فهي عارِك: إذا حاضت.\n_________\n(١) رواه مسلم رقم (٣٠٠) في الحيض، باب جواز غسل الحائض رأس زوجها، وأبو داود رقم (٢٥٩) في الطهارة، باب في مؤاكلة الحائض ومجامعتها، والنسائي ١ / ١٤٨ في الطهارة، باب مؤاكلة الحائض والشرب من سؤرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٦٦) قال: حدثنا سفيان. قال: حدثنا مسعر بن كدام. وأحمد (٦/٦٢) قال: حدثنا محمد بن عبيد. قال: حدثنا مسعر. وفي (٦/٦٤) قال: حدثنا سفيان، عن مسعر. وفي (٦/١٢٧ و٢١٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٩٢ و٢١٠) قال: حدثنا وكيع. قال: حدثنا سفيان ومسعر. وفي (٦/٢١٤) قال: حدثنا وكيع وعبد الرحمن عن سفيان. والدارمي (١٠٦٦) قال: أخبرنا محمد بن يوسف. قال: حدثنا سفيان. ومسلم (١/١٦٨) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا وكيع، عن مسعر وسفيان. وأبو داود (٢٥٩) قال: حدثنا مسدد. قال: حدثنا عبد الله بن داود. عن مسعر. وابن ماجة (٦٤٣) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (١/٥٦ و١٧٨) وفي الكبرى (٦٢) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن، عن سفيان. وفي (١/١٤٨ و١٩٠) وفي الكبرى (٢٦٤) قال: أخبرنا قتيبة. قال: حدثنا يزيد- وهو المقدام بن شريح بن هانئ. وفي (١/١٤٩ و١٩٠) وفي الكبرى (٢٦٥) قال: أخبرني أيوب بن محمد الوزان. قال: حدثنا عبد الله بن جعفر. قال: حدثنا عبيد الله بن عمرو. عن الأعمش. وفي (١/١٤٩ و١٩٠) وفي الكبرى (٢٦٦) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان. عن مسعر. وفي (١/١٤٩ و١٩١) وفي الكبرى (٦١) قال: أخبرنا محمود بن غيلان. قال: حدثنا وكيع. قال: حدثنا مسعر وسفيان. وفي الكبرى تحفة الأشراف (١١/١٦١٤٥) عن محمد بن عبد الأعلى عن خالد بن الحارث، عن شعبة. وابن خزيمة (١١٠) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، عن مسعر بن كدام. (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع، عن مسعر وسفيان.\nخمستهم - مسعر، وسفيان الثوري، وشعبة، ويزيد بن المقدام، والأعمش - عن المقدام بن شريح بن هانئ، عن أبيه، فذكره.","vol":"7","page":354},{"text":"٥٤٠٤ - (ت) عبد الله بن سعد الأنصاري - ﵁ - قال: «سألتُ النبيَّ - ﷺ- عن مُواكلة الحائض؟ فقال: واكلها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٣) في الطهارة، باب ما جاء في مؤاكلة الحائض وسؤرها، وهو حديث حسن، وفي الباب عن عائشة وأنس، وقال الترمذي: حديث عبد الله بن سعد حديث حسن غريب، وهو قول عامة أهل العلم، لم يروا بمؤاكلة الحائض بأسًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٤/٣٤٢) قال: حدثنا عبد الرحمن بن مهدي. والدارمي (١٠٧٨) قال: أخبرنا أحمد ابن الحجاج، قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٢١١) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا عبد الله بن وهب. وابن ماجة (٦٥١ و١٣٧٨) قال: حدثنا أبو بشر بكر بن خلف، قال: حدثنا عبد الرحمن بن مهدي. والترمذي (١٣٣) قال: حدثنا عباس العنبري، ومحمد بن عبد الأعلى، قالا: حدثنا عبد الرحمن بن مهدي. وفي «الشائل» (٢٩٧) قال: حدثنا عباس العنبري، قال: حدثنا عبد الرحمن بن مهدي. وابن خزيمة (١٢٠٢) قال: حدثنا بندار، قال: حدثنا عبد الرحمن - يعني ابن مهدي - (ح) وحدثنا عبد الله بن هاشم. قال: حدثنا عبد الرحمن. (ح) وحدثنا بحر بن نصر الخولاني، قال: حدثنا عبد الله بن وهب. كلاهما - عبد الرحمن بن مهدي، وعبد الله بن وهب - قالا: حدثنا معاوية بن صالح.\n٢ - وأخرجه الدارمي (١٠٨٠) . وأبو داود (٢١٢) قال: حدثنا هارون بن محمد بن بكار. كلاهما - الدارمي، وهارون - عن مروان بن محمد، قال: حدثنا الهيثم بن حميد.\nكلاهما - معاوية بن صالح، والهيثم بن حميد - عن العلاء بن الحارث، عن حرام بن حكيم، فذكره.\n(*) في رواية الدارمي (١٠٧٨) . وابن ماجة (١٣٧٨) . والترمذي «حرام بن معاوية» .\n(*) رواية الدارمي (١٠٧٨ و١٠٨٠)، وابن ماجة (٦٥١) . والترمذي مختصرة على «مؤاكلة الحائض» .\n(*) رواية أبي داود (٢١١) مختصرة على «الغسل والماء من الماء» .\n(*) رواية أبي داود (٢١٢) زاد فيها: «ما يحل لي من امرأتي وهي حائض؟ قال: لك ما فوق الإزار..» وساق الحديث.\n(*) رواية ابن ماجة (١٣٧٨) . والترمذي في «الشمائل» . وابن خزيمة، جميعها مختصرة على «الصلاة في المسجد ...» .","vol":"7","page":355},{"text":"<span data-type=\"title\" id=toc-1137>الفرع الرابع: في حكم الصلاة والصوم والقراءة</span>\n٥٤٠٥ - (خ م د ت س) عائشة - ﵂ -: «أن امرأة قالت لها: أتُجْزِئُ إحدانا صلاتُها إذا طَهُرت؟ فقالت: أحَرُوريَّة أنتِ؟ كنا نَحِيضُ مع رسول الله - ﷺ-، فلا يأمرنا به - أو قالت: فلا نفعله -» .\nوفي رواية: قالت مُعاذة: «سألت عائشة، فقلت: ما بالُ الحائض تقضي الصوم، ولا تقضي الصلاة؟ فقالت: أحرورية أنتِ؟ قلتُ: لَسْتُ بحروريَّةِ، ولكني أسأل، قالت: كان يصيبنا ذلك فنؤمَرُ بقضاءِ الصوم، ولا نُؤمَرُ بقضاء الصلاة» .\nوفي أخرى: «أن امرأة سألت عائشةَ فقالت: أتقضي إحدانا الصلاة أيام محيضها؟ فقالت: أحرورية أنتِ؟ قد كانت إحدانا تَحِيضُ على عهد رسول الله - ﷺ-، ثم لا تؤمر بقضاء» .\nوفي رواية: «قد كُنَّ نساءُ رسول الله - ﷺ- يَحِضْنَ، أفأمرهنَّ أن يَجْزين؟ - قال غندر: يعني: يقضين-» .\nأخرجه البخاري ومسلم، وأخرج أبو داود الرواية الأولى والثانية، ⦗٣٥٧⦘ وأخرج الترمذي الأولى.\nوله [في أخرى] قالت: «كنا نحيض عند رسول الله - ﷺ-، ثم نطهر، فيأمرنا بقضاء الصوم، ولا يأمرنا بقضاء الصلاة» وأخرج النسائي الثانية.\nوله في أخرى: أن امرأة سألتْها: أتقضي الحائض الصلاة؟ فقالت: أحرورية أنتِ؟ قد كنا نحيض عند رسول الله - ﷺ-، فلا نقضي، ولا نُؤمَر بالقضاء (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَحَرُورِيَّة؟) الحرورية: طائفة من الخوارج نزلوا قرية تسمى حَرُوراء، كان أول اجتماعهم وتعاهدهم فيها.\nوقولها لها: «أحرورية أنت؟» تريد [به]: أنها خالفت السُّنَّة، وخرجت عن الجماعة، كما خرج أولئك عن جماعة المسلمين.\nوقيل: إنها شبهتها في سؤالها وتعنتها فيه بالحروريَّة، فإنهم يكثرون المسائل، ويتعنَّتون الناس بها امتحانًا وافتتانًا.\n(يَجزِين) جَزيت فلانًا على فعله: إذا فعلت معه ما يُقَابِلُ فعله، والمراد ⦗٣٥٨⦘ به هاهنا: القضاء، فإن من يقضي الصلاة الواجبة عليه فقد جزى مثل ما فاته.\n_________\n(١) رواه البخاري ١ / ٣٥٦ في الحيض، باب لا تقضي الحائض الصلاة، ومسلم رقم (٣٣٥) في الحيض، باب وجوب قضاء الصوم على الحائض دون الصلاة، وأبو دود رقم (٢٦٢) و(٢٦٣) في الطهارة، باب في الحائض لا تقضي الصلاة، والترمذي رقم (١٣٠) في الطهارة، باب ما جاء في الحائض أنها لا تقضي الصلاة، ورقم (٧٨٧) في الصوم، باب ما جاء في قضاء الحائض الصيام دون الصلاة، والنسائي ١ / ١٩١ و١٩٢ في الحيض، باب سقوط الصلاة عن الحائض و٤ / ١٩١ في الصوم، باب وضع الصيام عن الحائض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n(*) في رواية عاصم الأحول، ورواية قتادة عند النسائي: «... فيأمرنا بقضاء الصوم، ولا يأمرنا بقضاء الصلاة» .\nأخرجه أحمد (٦/٣٢) قال: حدثنا إسماعيل. قال: حدثنا أيوب. عن أبي قلابة. وفي (٦/٩٤ و١٢٠) قال: حدثنا بهز. قال: حدثنا همام، عن قتادة. وفي (٦/٩٧) قال: حدثنا محمد بن جعفر. قال: سئل عن المرأة تقضي الصلاة أيام محيضها؟ قال: حدثنا سعيد، عن قتادة. وفي (٦/١٢٠) قال: حدثنا عفان. قال: حدثنا همام. قال: حدثنا قتادة. وفي (٦/١٤٣) قال: حدثنا يزيد. قال: أخبرنا همام ابن يحيى. عن قتادة. وفي (٦/١٨٥) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا شعبة، عن يزيد الرشك. وفي (٦/٢٣١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن عاصم الأحول. (ح) قال معمر: وأخبرني أيوب، عن أبي قلابة. والدارمي (٩٨٥) قال: أخبرنا أبو النعمان. قال: حدثنا حماد عن أيوب. عن أبي قلابة. وفي (٩٨٦) قال: أخبرنا أبو النعمان. قال: حدثنا حماد، عن يزيد الرشك وفي (٩٩٣) قال: أخبرنا سعيد بن الربيع. قال: حدثنا شعبة. عن يزيد الرشك. والبخاري (١/٨٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا همام. قال: حدثنا قتادة. ومسلم (١/١٨٢) قال: حدثنا أبو الربيع الزهراني. قال: حدثنا حماد. عن أيوب. عن أبي قلابة. (ح) وحدثنا حماد. عن يزيد الرشك. (ح) وحدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. عن يزيد. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. عن عاصم. وأبو داود (٢٦٢) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب. قال: حدثنا أيوب، عن أبي قلابة. وابن ماجة (٦٣١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر. عن سعيد بن أبي عروبة. عن قتادة. والترمذي (١٣٠) قال: حدثنا قتيبة. قال: حدثنا حماد بن زيد، عن أيوب، عن أبي قلابة. والنسائي (١/١٩١) قال: أخبرنا عمرو بن زرارة. قال: أنبأنا إسماعيل، عن أيوب، عن أبي قلابة. وفي (٤/١٩١) قال: أخبرنا علي بن حجر. قال: أنبأنا علي - يعني ابن مسهر - عن سعيد، عن قتادة. وابن خزيمة (١٠٠١) قال: حدثنا أحمد بن عبدة. قال: أخبرنا حماد - يعني ابن زيد - عن أيوب، عن أبي قلابة ويزيد الرشك.\nأربعتهم - أبو قلابة، وقتادة، ويزيد الرشك، وعاصم الأحوص - عن معاذة العدوية، فذكرته.\n* أخرجه أبو داود (٢٦٣) قال: حدثنا الحسن بن عمرو. قال: أخبرنا سفيان - يعني ابن عبد الملك - عن ابن المبارك. عن معمر. عن أيوب، عن معاذة العدوية - ليس فيه أبو قلابة - نحوه.\n- وعن الأسود، عن عائشة، قالت:\n«كنا نحيض على عهد رسول الله -ﷺ- ثم نطهر، فيأمرنا بقضاء الصيام، ولا يأمرنا بقضاء الصلاة» .\nأخرجه الدارمي (٩٨٤) قال: أخبرنا يعلى. وابن ماجة (١٦٧٠) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير. والترمذي (٧٨٧) قال: حدثنا علي بن حجر. قال: أخبرنا علي بن مسهر.\nثلاثتهم - يعلى، وعبد الله بن نمير، وعلي بن مسهر - عن عبيدة بن معتب، عن إبراهيم. عن الأسود، فذكره.\n- وعن القاسم، عن عائشة قالت:\n«كنا مع رسول الله -ﷺ- وكانت إحدانا تحيض وتطهر فلا يأمرنا بقضاء ولا نقضيه» .\nأخرجه أحمد (٦/١٨٧) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا زائدة. والدارمي (٩٩١) قال: أخبرنا عمرو بن عون. قال: أخبرنا خالد.\nكلاهما - زائدة، وخالد - عن ليث، عن عبد الرحمن بن القاسم، عن أبيه، فذكره.","vol":"7","page":356},{"text":"٥٤٠٦ - (د) أم بُسَّة -واسمها مُسَّة الأزدية-: «قالت: حَجَجْتُ فدخلت على أم سلمة، فقلت: يا أمَّ المؤمنين، إن سمرة بن جندب يأمر النساء أنْ يَقْضينَ صلاةَ المحيض؟ فقالت: لا يقضين، كانت المرأة من نساء النبيِّ - ﷺ- تَقْعُدُ في النفاس أربعين ليلة لا تصلي، ولا يأمرها النبيُّ - ﷺ- بقضاء صلاة النفاس» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٢) في الطهارة، باب ما جاء في وقت النفساء، ورواه أيضًا الحاكم والبيهقي وغيرهما، وهو حديث حسن بشواهده، وقد صححه الحاكم ووافقه الذهبي، قال الترمذي: وقد أجمع أهل العلم من أصحاب النبي ﷺ والتابعين ومن بعدهم على أن النفساء تدع الصلاة أربعين يومًا، إلا أن ترى الطهر قبل ذلك فإنها تغتسل، فإذا رأت الدم بعد الأربعين فإن أكثر أهل العلم قالوا: لا تدع الصلاة بعد الأربعين، وهو قول أكثر الفقهاء، وبه يقول سفيان الثوري، وابن المبارك، والشافعي، وأحمد، وإسحاق. قال: ويروى عن الحسن البصري أنه قال: إنها تدع الصلاة خمسين يومًا إذا لم تر الطهر، ويروى عن عطاء بن أبي رباح والشعبي ستين يومًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٢) قال: حدثنا الحسن بن يحيى. قال: أخبرنا محمد بن حاتم - يعني حبي. قال: حدثنا عبد الله بن المبارك. عن يونس بن نافع، عن كثير بن زياد. قال: حدثتني الأزدية، فذكرته.\nقال محمد - يعني ابن حاتم -: واسمها مسة، تكنى أم بسة.","vol":"7","page":358},{"text":"٥٤٠٧ - (ط) مالك بن أنس - ﵀ -: «بلغه: أن عائشة قالت في المرأة الحامل ترى الدم: إنها تدع الصلاة» أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٦٠ في الطهارة، باب جامع الحيضة، بلاغًا، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره مالك (١٢٨) الموطأ - كتاب الطهارة - جامع الحيضة.","vol":"7","page":358},{"text":"٥٤٠٨ - (ت) عبد الله بن عمر - ﵄ - قال: «لا تقرأ الحائضُ ولا الجنب شيئًا من القرآن» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣١) في الطهارة، باب ما جاء في الجنب والحائض أنهما لا يقرآن القرآن، وهو حديث حسن بشواهده، وفي الباب عن علي ﵁، قال الترمذي: وهو قول أكثر أهل العلم من أصحاب النبي ﷺ والتابعين ومن بعدهم، مثل سفيان الثوري، وابن المبارك، والشافعي، وأحمد، وإسحاق، قالوا: لا تقرأ الحائض ولا الجنب من القرآن شيئًا، إلا طرف الآية والحرف، ونحو ذلك، ورخصوا للجنب والحائض في التسبيح والتهليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٥٩٥) قال: حدثنا هشام بن عمار. والترمذي (١٣١) قال: حدثنا علي بن حجر. والحسن بن عرفة.\nثلاثتهم - هشام، وعلي، والحسن - قالوا: حدثنا إسماعيل بن عياش، قال: حدثنا موسى بن عقبة، عن نافع، فذكره.\n(*) قال أبو عيسى الترمذي: حديث ابن عمر حديث لا نعرفه إلا من حديث إسماعيل بن عياش، عن موسى بن عقبة، قال: وسمعت محمد بن إسماعيل يقول: إن إسماعيل بن عياش يروي عن أهل الحجاز وأهل العراق أحاديث مناكير، كأنه شعف روايته عنهم فيما تفرد به. وقال: إنما حديث إسماعيل بن عياش عن أهل الشام.","vol":"7","page":358},{"text":"<span data-type=\"title\" id=toc-1138>الفصل الثاني: في المستحاضة والنفساء</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-1139>الفرع الأول: في اغتسالها وصلاتها</span>\n٥٤٠٩ - (خ م د ت س) عائشة - ﵂ -: أن أمَّ حبيبة بنتَ جحش- خَتَنَةَ رسول الله - ﷺ- وتحت عبد الرحمن بن عوف - اسْتُحِيْضَتْ سبع سنين، فاسْتَفْتتْ رسول الله - ﷺ-، فقال رسول الله - ﷺ-: «إن هذه ليست بالحَيضة، ولكن هذا عِرْق، فاغْتَسلي وصلِّي، قالت عائشة: فكانت تغتسل في مِرْكَن في حُجرةِ أختها زينب بنت جحش، حتى تَعْلُوَ حُمْرَةُ الدم الماء» قال ابن شهاب: فحدثتُ بذلك أبا بكر بن عبد الرحمن بن الحارث بن هشام، فقال: «يرحم الله هندًا، لو سمعت بهذه الفُتْيا؟ والله إنْ كانت لتَبْكي، لأنها كانت لا تصلي» هذا لفظ حديث مسلم.\nوهو عند البخاري مختصرًا «أن أم حبيبة استُحيضت سبع سنين، فسألت رسول الله - ﷺ-، فأمرها أن تغتسل، وقال: هذا عِرق، فكانت تغتسل لكل صلاة» . ⦗٣٦٠⦘\nوفي رواية نحوه إلى قوله: «حتى تَعْلُوَ حُمْرَةُ الدم الماء» ولم يذكر ما بعده.\nوفي أخرى قالت: «اسْتَفْتَت أمُّ حبيبة بنتُ جحش رسول الله - ﷺ- فقالت: إني أُستحاض؟ فقال: إنما ذلك عِرق، فاغتسلي، ثم صلي، فكانت تغتسل عند كل صلاة» . قال الليث: ولم يذكر ابن شهاب: أن رسول الله - ﷺ- أمَرَ أمَّ حبيبة بنت جحش أن تغتسل عند كلِّ صلاة، ولكنه شيء فعلتْهُ هي. [وفي رواية: «بنت جحش» ولم يذكر أم حبيبة] .\nولمسلم: «أن أم حبيبة بنت جحش - التي كانت تحت عبد الرحمن بن عوف - شَكَت إلى النبي - ﷺ- الدمَ فقال لها: امْكُثي قدرَ ما كانت تَحْبِسُكِ حَيْضَتُكِ، ثم اغتسلي، فكانت تغتسل عند كل صلاة» .\nوفي رواية «ثم اغتسلي وصلي ... وفيه، قالت عائشة: رأيت مِرْكَنَها مَلآنَ دَمًا» .\nوأخرج الترمذي الرواية الثالثة.\nوفي رواية أبي داود مثل البخاري.\nوله في أخرى قال: «اسْتُحِيضت أم حبيبة بنت جحش - وهي تحت عبد الرحمن ابن عوف - سبعَ سنين، فأمرها النبيُّ - ﷺ-: إذا أقبلت الحيضة فدَعِي الصلاة، وإذا أدْبَرَتْ فاغْتَسلي، وصلي» . ولم يذكر هذا الكلام أحد ⦗٣٦١⦘ من أصحاب الزهري غير الأوزاعي.\nوزاد فيه ابن عيينة: «أمرها أنْ تَدَعَ الصلاة أيام أقرائها» وهو وهم من ابن عيينة.\nوله في أخرى نحوه إلى قوله: «حُمرةُ الدم الماءَ» - زاد في رواية: قالت عائشة: «فكانت تغتسل لكل صلاة» .\nوله في أخرى اسْتُحيِضَت زينب بنت جحش، فقال لها النبي - ﷺ-: «اغتسلي لكل صلاة ... وساق الحديث» .\nوفي أخرى قال: «توَضَّئي لكل صلاة» قال أبو داود: وهذا وهم من راويه، وأخرج رواية مسلم.\nوفي رواية النسائي نحو الأولى، وأخرج الثانية ورواية مسلم.\nوله في أخرى «أن أم حبيبة - التي كانت تحت عبد الرحمن بن عوف - استحيضت لا تطهر، فذُكر شأنُها لرسول الله - ﷺ-، فقال: ليست بالحيضة، ولكنها رَكْضَة من الرَّحِمِ، لِتَنظُرْ قدرَ قَرْئِها التي كانت تحيض لها، فتترك الصلاةَ، ثم تَنْظُر ما بعد ذلك، فلتغتسل عند كل صلاة» .\nوفي أخرى «أنها كانت تُستحاض سبع سنين، فسألت النبي - ﷺ-، فقال: ليست بالحيضة، إنما هو عِرْق، فأمرها أن تترك الصلاة قدرَ أقرائها ⦗٣٦٢⦘ وحيضتها، وتغتسل وتُصلي، فكانت تغتسل عند كل صلاة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَقرائِها) الأقراء: جمع قَرْء - بفتح القاف - وهو الحيض عند أبي حنيفة، والطُّهر عند الشافعي - رحمهما الله تعالى -.\n_________\n(١) رواه البخاري ١ / ٣٦١ و٣٦٢ في الحيض، باب عرق الاستحاضة، ومسلم رقم (٣٣٤) في الحيض، باب المستحاضة وغسلها وصلاتها، وأبو داود رقم (٢٨٨) و(٢٨٩) و(٢٩٠) و(٢٩١) في الطهارة، باب من روى أن المستحاضة تغتسل لكل صلاة، والترمذي رقم (١٢٩) في الطهارة، باب ما جاء في المستحاضة أنها تغتسل عند كل صلاة، والنسائي ١ / ١٨١ و١٨٢ في الحيض، باب ذكر الاستحاضة وإقبال الدم وإدباره، وباب المرأة يكون لها أيام معلومة، وباب ذكر الأقراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن عمرة، عن عائشة:\n«أن أم حبيبة بنت جحش كانت تستحاض سبع سنين. فسألت النبي -ﷺ-. فقال: ليست بالحيضة. إنما هو عرق فأمرها أن تترك الصلاة قدر أقرائها وحيضتها وتغتسل وتصلي فكانت تغتسل عند كل صلاة» .\nأخرجه الحميدي (١٦٠) قال: حدثنا سفيان. قال: حدثنا الزهري. وأحمد (٦/١٢٨) قال: حدثنا أحمد بن الحجاج. قال: حدثنا عبد العزيز بن أبي حازم. عن يزيد بن عبد الله بن الهاد، عن أبي بكر. وفي (٦/١٨٧) قال: حدثنا عبد الرحمن بن مهدي. عن إبراهيم بن سعد، عن الزهري. (ح) وأبو كامل. قال: حدثنا إبراهيم. قال: حدثنا ابن شهاب. والدارمي (٧٨٨) قال: أخبرنا سليمان بن داود الهاشمي. قال: حدثنا إبراهيم - يعني ابن سعد - عن الزهري. ومسلم (١/١٨١) قال: حدثني أبو عمران محمد بن جعفر بن زياد. قال: أخبرنا إبراهيم - يعني بن سعد - عن ابن شهاب. (ح) وحدثني محمد بن المثنى. قال: حدثنا سفيان بن عيينة، عن الزهري. وفي «تحفة الأشراف» (١٢/١٧٩٢٢) عن إسحاق بن إبراهيم وعبد بن حميد. كلاهما عن عبد الرزاق. عن معمر، عن الزهري. والنسائي (١/١٢٠ و١٨٣) قال: أخبرنا الربيع بن سليمان بن داود بن إبراهيم. قال: حدثنا إسحاق بن بكر. قال: حدثني أبي، عن يزيد بن عبد الله، عن أبي بكر بن محمد. وفي (١/٢١ و١٨٣) وفي الكبرى (٢١١) قال: أخبرنا محمد بن المثنى. قال: حدثنا سفيان، عن الزهري.\nكلاهما - الزهري، وأبو بكر بن محمد بن حزم - عن عمرة، فذكرته.\n* أخرجه أحمد (٦/٨٢) قال: حدثنا إسحاق. قال: حدثني ليث. وفي (٦/١٤١) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب. والدارمي (٧٧٤) قال: أخبرنا أبو المغيرة، عن الأوزاعي. والبخاري (٦/٨٢) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا معن. قال: حدثني ابن أبي ذئب. ومسلم (١/١٨١) قال: حدثنا محمد بن سلمة المرادي. قال: حدثنا عبد الله بن وهب، عن عمرو بن الحارث. وأبو داود (٢٨٥ و٢٨٨) قال: حدثنا ابن أبي عقيل ومحمد بن سلمة المصريان. قالا: حدثنا ابن وهب. عن عمرو بن الحارث. وفي (٢٩١) قال: حدثنا محمد بن إسحاق المسيبي. قال: حدثني أبي، عن ابن أبي ذئب. وابن ماجة (٦٢٦) قال: حدثنا محمد بن يحيى. قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. والنسائي (١/١١٧) وفي الكبرى (٢٠٧) قال: أخبرنا عمران بن يزيد. قال: حدثنا إسماعيل بن عبد الله. قال: حدثنا الأوزاعي. وفي (١/١١٨) وفي الكبرى (٢٠٨) قال: أخبرنا الربيع بن سليمان بن داود. قال: حدثنا عبد الله بن يوسف. قال: حدثنا الهيثم بن حميد. قال: أخبرني النعمان والأوزاعي وأبو معيد، وهو حفص بن غيلان. وفي (١/١١٩) وفي الكبرى (٢٠٩) قال: أخبرنا محمد بن سلمة. قال: حدثنا ابن وهب، عن عمرو بن الحارث.\nستتهم - ليث، وعبد الرحمن بن عمرو الأوزاعي، ومحمد بن عبد الرحمن بن أبي ذئب، وعمرو بن الحارث، والنعمان بن راشد، وحفص بن غيلان - عن الزهري، عن عروة بن الزبير وعمرة بنت عبد الرحمن، فذكرا نحوه.\n(*) في «تحفة الأشراف» ذكره المزي في ترجمة عروة، عن عمرة، عن عائشة (١٢/١٧٩١٠) . وقال: هكذا رواه أبو الحسن بن العبد وأبو سعيد بن الأعرابي وأبو بكر بن داسة وغير واحد عن أبي داود. ووقع في رواية الخطيب عن الزهري، عن عروة وعمرة، عن عائشة. وكذلك ذكره أبو القاسم في أول ترجمة «الزهري، عن عروة، عن عائشة» ولم يذكره في هذه الترجمة.\n* أخرجه أحمد (٦/٨٣) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. قال: حدثني الزهري. عن عروة، عن عمرة بنت عبد الرحمن بن سعد بن زرارة، نحوه.","vol":"7","page":359},{"text":"٥٤١٠ - (خ م ط د ت س) عائشة - ﵂ - قالت: قالت فاطمةُ بنت أبي حُبَيْش - وأبو حبيش هو ابن المطلب بن أسد - لرسول الله - ﷺ-: إني امرأة أُسْتَحَاضُ فلا أطهر، أفأدَعُ الصلاة؟ فقال لها رسول الله - ﷺ-: «إنما ذلك عِرْق، وليست بالحيضة، فإذا أقبلت الحيضة فاتركي الصلاة، فإذا ذهب قدرُها فاغسلي عنكِ الدمَ، وصلي» .\nوفي رواية سفيان «فإذا أقبلت الحيضة فدعي الصلاة، وإذا أدبرت فاغتسلي وصلي» .\nوفي أخرى «ولكن دَعِي الصلاة قَدْر الأيام التي كُنْتِ تحيضين فيها ثم اغتسلي وصلي» . ⦗٣٦٣⦘\nأخرجه البخاري ومسلم، وأخرج «الموطأ» الأولى، وكذلك أبو داود والترمذي والنسائي.\nوفي أخرى لأبي داود قالت: «جاءتْ فاطمة بنت أبي حبيش إلى النبيِّ - ﷺ- ... فذكر خبرها، ثم قال: اغتسلي، ثم توضئي لكل صلاة وصلي» .\nوفي أخرى للنسائي «أن فاطمة بنت أبي حبيش كانت تُسْتحاض، فقال رسول الله - ﷺ-: إن دم الحيض دم أسودُ يُعْرَفُ، فإذا كان ذلك فأمسكِي عن الصلاة، وإذا كانت الآخر فتوضَّئي» .\nوزاد في الأولى «قيل له: فالغسل؟ قال: ذاك لا يَشكُّ فيه أحد» . وأخرج الثانية (١) .\n_________\n(١) رواه البخاري ١ / ٣٥٧ في الحيض، باب إقبال المحيض وإدباره، وباب إذا حاضت في شهر ثلاث حيض، وباب إذا رأت المستحاضة الطهر، وفي الوضوء، باب غسل الدم، ومسلم رقم (٣٣٣) و(٣٣٤) في الحيض، باب المستحاضة وغسلها وصلاتها، والموطأ ١ / ٦١ في الطهارة، باب المستحاضة، والترمذي رقم (١٢٥) في الطهارة، باب ما جاء في المستحاضة، وأبو داود رقم (٢٨٢) و(٢٩٨) في الطهارة، باب من روى أن الحيضة إذا أدبرت لا تدع الصلاة، وباب من قال: تغتسل من ظهر إلى ظهر، والنسائي ١ / ١٨٣ - ١٨٥ في الحيض، باب ذكر الأقراء، وباب الفرق بين دم الحيض والاستحاضة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» صفحة (٦٢) . والحميدي (١٩٣) قال: حدثنا سفيان. وأحمد (٦/١٩٤) قال: حدثنا يحيى. (ح) ووكيع. والدارمي (٧٨٠) قال: أخبرنا جعفر بن عون. وفي (٧٨٥) قال: أخبرنا حجاج بن منهال. قال: حدثنا حماد بن سلمة. والبخاري (١/٦٦) قال: حدثنا محمد بن سلام. قال: حدثنا أبو معاوية. وفي (١/٨٤) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (١/٨٧) قال: حدثنا عبد الله بن محمد. قال: حدثنا سفيان. وفي (١/٨٩) قال: حدثنا أحمد بن أبي رجاء. قال: حدثنا أبو أسامة. وفي (١/٩٠) قال: حدثنا أحمد بن يونس، عن زهير. ومسلم (١/١٨٠) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا وكيع. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا عبد العزيز بن محمد وأبو معاوية. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا جرير. (ح) وحدثنا ابن نمير. قال: حدثنا أبي. (ح) وحدثنا خلف بن هشام. قال: حدثنا حماد بن زيد. وأبو داود (٢٨٢) قال: حدثنا أحمد بن يونس وعبد الله بن محمد النفيلي. قالا: حدثنا زهير. وفي (٢٨٣) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٦٢١) قال: حدثنا عبد الله بن الجراح. قال: حدثنا حماد بن زيد. (ح) وحدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع. والترمذي (١٢٥) قال: حدثنا هناد. قال: حدثنا وكيع وعبدة وأبو معاوية. والنسائي (١/١٢٢) قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا عبدة ووكيع وأبو معاوية. وفي (١/١٢٣ و١٨٥) وفي الكبرى (٢١٥) قال: أخبرنا يحيى بن حبيب بن عربي. قال: حدثنا حماد. وهو ابن زيد. وفي (١/١٢٤ و١٨٦) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي (١/١٢٤ و١٨٦) وفي الكبرى (٢١٦) قال: أخبرنا أبو الأشعث. قال: حدثنا خالد بن الحارث. وفي (١/١٨٦) قال: أخبرنا سويد بن نصر. قال: حدثنا عبد الله.\nجميعهم - مالك، وسفيان بن عيينة، ويحيى بن سعيد، ووكيع، وجعفر بن عون، وحماد بن سلمة،، وأبو معاوية، وأبو أسامة، وزهير بن معاوية، وعبد العزيز بن محمد، وجرير، وعبد الله بن نمير، وحماد بن زيد، وعبدة بن سليمان، وخالد بن الحارث، وعبد الله بن المبارك - عن هشام بن عروة.\n٢ - أخرجه أحمد (٦/٤٢ و٢٦٢) قال: حدثنا علي بن هاشم. وفي (٦/٢٠٤) قال: حدثنا وكيع. وأبو داود (٢٩٨) قال: حدثنا عثمان بن أبي شيبة قال: حدثنا وكيع. وابن ماجة (٦٢٤) قال: حدثنا علي بن محمد وأبو بكر بن أبي شيبة. قالا: حدثنا وكيع.\nكلاهما - علي بن هاشم، ووكيع - عن الأعمش، عن حبيب بن أبي ثابت.\n٣ - أخرجه أحمد (٦/٢٣٧) قال: حدثنا يزيد. قال: أخبرنا محمد - يعني ابن إسحاق -. والدارمي (٧٨١) قال: أخبرنا يزيد بن هارون. قال: أنبأنا محمد بن إسحاق. وفي (٧٨٤) قال: حدثنا محمد بن يوسف. قال: حدثنا الأوزاعي. وفي (٧٨٩) قال: أخبرنا أحمد بن خالد. عن محمد بن إسحاق. ومسلم (١/١٨٠) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح. قال: أخبرنا الليث. وأبو داود (٢٨٦) قال: قال ابن المثنى: حدثنا به ابن أبي عدي من كتابه هكذا «بعد حديث: عروة بن الزبير، عن فاطمة بنت أبي حبيش» . ثم حدثنا به بعد حفظا، قال: حدثنا محمد بن عمرو. وفي (٢٩٠) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الهمداني. قال: حدثني الليث بن سعد. وفي (٢٩٢) قال: حدثنا هناد بن السري. عن عبدة، عن ابن إسحاق. والترمذي (١٢٩) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (١/١١٧ و١٨١) وفي الكبرى (٢٠٦) قال: أخبرنا هشام بن عمار. قال: حدثنا سهل بن هاشم. قال: حدثنا الأوزاعي. وفي (١/١١٩ و١٨١) وفي الكبرى (٢٠٣) قال: أخبرنا قتيبة. قال: حدثنا اليث. وفي (١/١٢٣ و١٨٥) وفي الكبرى (٢١٤) قال: أخبرنا محمد بن المثنى. قال: حدثنا ابن أبي عدي من حفظه قال: حدثنا محمد بن عمرو.\nأربعتهم - محمد بن إسحاق، والأوزاعي، والليث بن سعد، ومحمد بن عمرو - عن الزهري.\n٤ - وأخرجه أحمد (٦/٢٢٢) قال: حدثنا حجاج. قال: حدثنا ليث. عن يزيد بن أبي حبيب. ومسلم (١/١٨١) قال: حدثنا محمد بن رمح. قال: أخبرنا الليث. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث. عن يزيد بن أبي حبيب. وفي (١/١٨٢) قال: حدثني موسى بن قريش التميمي. قال: حدثنا إسحاق بن بكر بن مضر. قال: حدثني أبي. وأبو داود (٢٧٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث، عن يزيد بن أبي حبيب. والنسائي (١/١١٩و ١٨٢) وفي الكبرى (٢٠٤) قال: أخبرنا قتيبة. قال: حدثنا الليث، عن يزيد بن أبي حبيب.\nكلاهما - يزيد بن أبي حبيب، وبكر بن مضر - عن جعفر بن ربيعة، عن عراك بن مالك.\nأربعتهم - هشام بن عروة، وحبيب، والزهري، وعراك - عن عروة بن الزبير، فذكره.\n(*) في رواية الأعمش، عن حبيب بن أبي ثابت. قال: «... ثم اغتسلي وتوضئي لكل صلاة، وإن قطر الدم على الحصير» .\n(*) في رواية محمد بن إسحاق، عن الزهري قال: «... فأمرها رسول الله -ﷺ- بالغسل لكل صلاة. «قالت عائشة»: فإن كانت لتدخل المركن وإنه هـ لمملوء ماء، فتنغمس فيه، ثم تخرج منه، وإن الدم فوقه لعاليه فتصلي. وسماها «زينب بنت جحش» في رواية أحمد (٦/٢٣٧) و«ابنة جحش» في رواية الدارمي (٧٨١) و«أم حببة بنت جحش» في رواية الدارمي (٧٨٩) وأبي داود (٢٩٢) .\n(*) في رواية حماد بن زيد، عن هشام بن عروة قال فيه: «... فاغسلي عنك أثر الدم وتوضئي فإنما ذلك عرق وليست بالحيضة» قيل له: فالغسل. قال: ذلك لا يشك فيه أحد.","vol":"7","page":362},{"text":"٥٤١١ - (د س) فاطمة بنت أبي حبيش - ﵂ -: «أنها سألت النبيَّ - ﷺ-، فشكت إِليه الدم، فقال لها رسول الله - ﷺ-: إِنما ذلك عِرْق، ⦗٣٦٤⦘ فانظري إِذا أتى قَرْؤُكِ فلا تصلي، فإِذا مرّ قَرؤكِ فتطهَّري، ثم صلي ما بين القَرْءِ إِلى القَرء» .\nوفي أخرى قال عروة بن الزبير: حدثتْني فاطمةُ بنت أبي حبيش: «أنها أمرت أسماءَ - أَو أَسماءُ حدثتني أنها أمرتها فاطمةُ بنت أَبي حبيش - أن تسأل رسول الله - ﷺ- فأمرها أن تقعد الأيام التي كانت تقعد، ثم تغتسل» .\nقال أبو داود: ورواه قتادة عن عروة عن زينب بنت أمِّ سلمة: «أن أم حبيبة بنت جحش استُحيضت، فأمرها النبي - ﷺ- أن تدع - يعني الصلاة - أيام أقرائها، ثم تغتسل وتصلي» .\nزاد ابن عيينة في حديث الزهري عن عَمْرة عن عائشة: «أن أُم حبيبة كانت تُستحاض، فسألت النبي - ﷺ- فأمرها أن تدع الصلاة أيام أقرائها» . وهذا وهم من ابن عيينة، ليس هذا في حديث الحفاظ عن الزهري، إِلا ما ذكر سهيل بن أبي صالح.\nوقد روى الحميديُّ هذا الحديث عن ابن عيينة، لم يذكر فيه «تدع الصلاة أيَّام أقرائها»، قال: وروت قَمِير [بنت عمرو، زوج مسروق] عن عائشة: «المُسْتحاضَةُ تتركُ الصلاة أيام أقرائها، ثم تغتسل»، وقال عبد الرحمن بن القاسم عن أبيه: «إِنَّ النبي - ﷺ- أمرها أن تترك الصلاةَ قدرَ أقرائها» . قال: وروى أبو بشر جعفر بن أبي وحشية عن عكرمة عن النبيِّ - ﷺ-: «أن أُم حبيبة بنت جحش استحيضت ... فذكر مثله» . ⦗٣٦٥⦘\nوروى شريك عن أبي اليقظان عن عدي بن ثابت عن أبيه عن جده عن النبي - ﷺ- «أن المستحاضة تَدَعُ الصلاة أيام أقرائها، ثم تغتسل وتُصلِّي» .\nورواه العلاء بن المسيب عن الحكم عن أبي جعفر: «أن سودة استُحيضت فأمرها رسول الله - ﷺ- إِذا مَضَتْ أيامها اغتسلت وصلَّت» .\nوروى سعيد بن جبير عن علي وابن عباس: «المستحاضة تجلس أيام قرئها»، وكذلك رواه عمار - مولى بني هاشم - وطَلْق بن حبيب عن ابن عباس، وكذلك رواه مَعْقِل الخَثْعَمِي عن عليّ، وكذلك روى الشعبي عن قَمِير - امرأَة مسروق - عن عائشة، وهو قول الحسن، وسعيد بن المسيب، وعطاء، ومكحول، وإِبراهيم، وسالم، والقاسم: «أن المستحاضة تدع الصلاة أيام أقرائها»، قال أبو داود: لم يسمع قتادة من عروة شيئًا.\nهذا جميعه لفظ أبي داود، وأخرجه عقيب حديث عروة عن فاطمة، فأَوردناه بحاله.\nوفي أخرى عن فاطمة بنت أبي حبيش: «أنها كانت تُستحاض، فقال لها رسول الله - ﷺ-: إِذا كان دم الحيضة؛ فإنه دَم أسودُ يُعرَف، فإذا كان كذلكِ: فأمْسِكِي عن الصلاة، وإِذا كان الآخر: فتوضئي وصلي، فإِنما هو عِرْق» .\nقال ابن المثنى: حدثنا به ابن أَبي عدي من كتابه هكذا، ثم حدثنا ⦗٣٦٦⦘ به بعد حفظا، قال: حدثنا محمد بن عمرو، عن الزهري عن عروة، عن عائشة «أن فاطمة كانت تُستحاض ... فذكر معناه» .\nقال أبو داود: وروى أَنس بن سيرين عن ابن عباس في المستحاضة قال: «إِذا رأَت الدم البَحْرَانيَّ، فلا تُصَلِّي، وإِذا رأَت الطُّهْرَ، ولو ساعة: فلتغتسل وتُصلي» .\nوقال مكحول: «النساء لا تخْفى عليهن الحيضة، إِن دمها أسودُ غليظ، فإِذا ذهب ذلك، وصارت صُفْرَة رقيقة فإنها مستحاضة: فلتغتسل ولتُصلِّ» .\nقال أبو داود: وروى حماد بن زيد عن يحيى بن سعيد عن القعقاع بن حكيم عن سعيد بن المسيب في المستحاضة: «فإِذا أقْبَلَتِ الحيضة: تركت الصلاة، فإِذا أَدْبَرَت: اغتسلت وصلَّت» .\nورواه سُمَيّ وغيره عن سعيد بن المسيب: «تجلسُ أيام أقرائها»، وكذلك رواه حماد بن سلمة عن يحيى بن سعيد عن سعيد بن المسيب.\nوأخرج النسائي الرواية الأولى، والأخرى التي فيها: ذِكر لَوْن الدم، وأنه أسود.\nوله في أخرى: «أن فاطمة بنت قيس - من بني أسدِ قريش - أتَتِ النبيَّ ⦗٣٦٧⦘ ﷺ- فذكرت له أنها تُستحاض، فزعمت أنه قال لها: إِنما ذلك عِرْق، فإِذا أقبلت الحيضة: فدعي الصلاة، فإِذا أدبرت: فاغسلي عنك الدم، ثم صلِّي» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البَحْرَاني) دم بَحْرَاني: شديد الحمرة، كأنه قد نُسِبَ إلى قَعْر الرحم وهو البحر، وزاده في النسبة ألفًا ونونًا للمبالغة.\nقال الخطابي: يريد: الدَّم الغليظ الواسع، ونسب إلى البحر لكثرته وسعته، والتَّبَحُّر: التوسع في الشيء والانبساط فيه.\n_________\n(١) رواه أبو داود رقم (٢٨٠) و(٢٨١) و(٢٨٦) في الطهارة، باب من قال: إذا أقبلت الحيضة تدع الصلاة، والنسائي ١ / ١٨١ في الحيض، باب ذكر الاستحاضة وإقبال الدم وإدباره، وباب ذكر الأقراء، وباب الفرق بين دم الحيض والاستحاضة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٢٠ و٤٦٣) قال: حدثنا يونس بن محمد. وأبو داود (٢٨٠) قال: حدثنا عيسى بن حماد. وابن ماجة (٦٢٠) قال: حدثنا محمد بن رمح. والنسائي (١/١٢١ و١٨٣) . وفي الكبرى (٢١٢) قال: أخبرنا عيسى بن حماد. وفي (٦/٢١١) قال: أخبرنا عمرو بن منصور. قال: حدثنا عبد الله بن يوسف.\nأربعتهم - يونس بن محمد، وعيسى بن حماد، ومحمد بن رمح، وعبد الله بن يوسف - عن الليث بن سعد. قال: حدثني يزيد بن أبي حبيب، عن بكير بن عبد الله بن الأشج، عن المنذر بن المغيرة، عن عروة بن الزبير، فذكره..\n* وأخرجه أبو داود (٢٨١) قال: حدثنا يوسف بن موسى. قال: حدثنا جرير، عن سهيل - يعني ابن أبي صالح -، عن الزهري، عن عروة بن الزبير. قال: حدثتني فاطمة بنت أبي حبيش، أنها أمرت أسماء، أو أسماء، حدثتني أنها أمرتها فاطمة بنت أبي حبيش، أن تسأل رسول الله -ﷺ- فأمرها أن تقعد الأيام التي كانت تقعد، ثم تغتسل.\n* وأخرجه أبو داود (٢٨٦ و٣٠٤) . والنسائي (١/١٢٣ و١٨٥) . وفي الكبرى (٢١٣) قال أبو داود: حدثنا. وقال النسائي: أخبرنا محمد بن المثنى. قال: حدثنا ابن أبي عدي. عن محمد - وهو ابن عمرو ابن علقمة بن وقاص - عن ابن شهاب، عن عروة بن الزبير، عن فاطمة بنت أبي حبيش:.\n«أنها كانت مستحاض. فقال لها رسول الله -ﷺ-: إذا كان دم الحيض، فإنه دم أسود يعرف، فأمسكي عن الصلاة، فإذا كان الآخر فتوضئي، فإنما هو عرق» .\n(*) قال أبو داود والنسائي: قال ابن المثنى: حدثنا به ابن أبي عدي من كتابه هكذا. ثم حدثنا به بعد حفظا. قال: حدثنا محمد بن عمرو، عن الزهري، عن عروة، عن عائشة، أن فاطمة كانت تستحاض، فذكر معناه. وقد تقدم في مسند أم المؤمنين عائشة - ﵂ -. رقم (١٦١٢٣) .\n(*) وقال النسائي: قد روي هذا الحديث غير واحد، لم يذكر أحد منهم ما ذكره ابن أبي عدي.\n* وأخرجه النسائي (١/١١٦ و١٨١) . وفي الكبرى (٢٠٥) قال: أخبرنا عمران بن يزيد. قال: حدثنا إسماعيل بن عبد الله العدوي. قال: حدثنا الأوزاعي. قال: حدثنا يحيى بن سعيد. قال: حدثني هشام ابن عروة، عن عروة، عن فاطمة بنت قيس، من بني أسد قريش.\n«أنها أتت النبي -ﷺ- فذكرت أنها تستحاض، فزعمت أنه قال لها: إنما ذلك عرق، فإذا أقبلت الحيضة فدعي الصلاة، وإذا أدبرت فاغسلي عنك الدم، ثم صلي» .","vol":"7","page":363},{"text":"٥٤١٢ - (د ت) حمنة بنت جحش - ﵂ -: قالت: «كنت أُستحاض حَيضة كثيرة شديدة، فأتيت رسول الله - ﷺ- أَسْتَفْتِيهِ وأُخبرُه فوجدته في بيت أُختي زينب [بنت] جحش، فقلت: يا رسول الله، إِني أُستحاض حيضة كثيرة شديدة، فما ترى فيها؟ قد مَنَعتني الصلاة والصوم، قال: أنْعَتُ لكِ الكُرْسُفَ، فإنه يُذهب الدم، قالت: هو أكثر من ذلك، قال: فاتخذي ثوبًا، قالت: هو أكثر من ذلك، إِنما أثُجُّ ثَجًّا، قال رسول الله - ﷺ-: سَآمُرُكِ بأمرين، فأيَّهما فعلت أجْزَأ عنكِ من الآخر، وإِن قَويِتِ عليهما، ⦗٣٦٨⦘ فأنتِ أَعْلَمُ، قال لها: إِنما هذه ركْضَة من ركضات الشيطان، فتحيَّضِي ستة أيام، أو سبعة أَيام في عِلْمِ الله تعالى، ثم اغتسلي، حتى إِذا رَأَيتِ أَنَّكِ قد طَهُرْتِ واسْتَنقَأْتِ: فصلي ثلاثًا وعشرين ليلة، أو أربعًا وعشرين ليلة وأيامها، وصُومي، فإِن ذلك يُجْزِيكِ، وكذلك فافعلي كلَّ شهر، كما تَحيضُ النساءُ، وكما يَطْهُرْنَ، ميقات حيضهن وطهرهن، وإِن قَويِتِ على أن تُؤخِّرِي الظهرَ وتُعَجِّلي العصر، فتغتسلين وتجمعين بين الصلاتين: الظهر والعصر، وتُؤخرين المغرب وتُعجِّلين العشاء، ثم تغتسلين وتجمعين بين الصلاتين: فافعلي، وتغتسلين مع الفجر: فافعلي، وصومي إِن قَدرْتِ على ذلك، قال رسول الله - ﷺ-: وهذا أعجب الأمرين إِليَّ» .\nأخرجه أبو داود، وقال: ورواه عمرو بن ثابت عن ابن عقيل، فقال: «قالت حَمْنَةُ: هذا أعجب الأمرين إِليَّ» لم يجعله قولَ النبيِّ - ﷺ-.\nوفي رواية الترمذي مثله إِلى قوله: «فإنه يُذهب الدم، قالت: هو أكثر من ذلك، قال: فَتَلَجَّمي، قالت: هو أكثر من ذلك، قال: فاتَّخِذِي ثوبًا، قالت: هو أكثر من ذلك، إِنما أثُجُّ ثجًّا، فقال النبيُّ - ﷺ-: سآمُرُكِ بأمرين، أيَّهما صنعت أجزأ عنكِ، فإِن قويتِ عليهما، فأنتِ أعلمُ، فقال: إِنما هي ركضة من الشيطان ... وذكر الحديث، وفيه: ثم تغتسلين مع ⦗٣٦٩⦘ الصبح وتُصلِّين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَكْضَة من الشيطان) الرَّكْضَة: الدفعة، أي: إن الشيطان قد حَرَّك هذا الدّم وليس بدم حَيض معتاد.\nقال الخطابي: معناه: أن الشيطان قد وجد بذلك طريقًا إلى التلبيس عليها في أمرها وشأن دينها، ووقت طهرها وصلاتها، حتى أنساها ذلك، فصار في التقدير: كأنه ركضة نالتها من رَكَضَاته.\n(الكُرْسُف): القطن.\n(أثُجُّ ثَجًّا) ثَجْجت الماء أثُجُّه ثَجًا: إذا أسلته وأجريته [بكثرة]، أرادت: أن دمها يجري جريًا كثيرًا.\n(الميقات): الوقت المعهود للحيض، وهو مِفْعَال من الوقت.\n(تَلَجَّمي) التَّلجُّم: كالاسْتِثْفَار، وهو أن تشد المرأة فرجها بخرقة عريضة توثق طرفيها في شيء آخر قد شدته على وسطها، بعد أن تحتشي قطنًا، فتمنع بذلك الدَّم أن يجري أو يقطر.\n_________\n(١) رواه أبو داود رقم (٢٨٧) في الطهارة، باب من قال: إذا أقبلت الحيضة تدع الصلاة، والترمذي رقم (١٢٨) في الطهارة، باب ما جاء في المستحاضة أنها تجمع بين الصلاتين بغسل واحد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٨١ و٤٣٩) قال: حدثنا يزيد بن هارون. قال: أخبرنا شريك بن عبد الله. وفي (٦/٣٤٩) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا زهير - يعني ابن محمد الخراساني -. والبخاري في «الأدب المفرد» (٧٩٧) قال: حدثنا عبد الرحمن بن شريك. قال: حدثني أبي. وأبو داود (٢٨٧) قال: حدثنا زهير بن حرب وغيره، قالا: حدثنا عبد الملك بن عمرو. قال: حدثنا زهير بن محمد. وابن ماجة (٦٢٢) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق إملاء علي من كتابه، وكان السائل غيري. قال: أخبرنا ابن جريج. وفي (٦٢٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون. قال: أنبأنا شريك. والترمذي (١٢٨) قال: حدثنا محمد بن بشار. قال: حدثنا أبو عامر العقدي. قال: حدثنا زهير بن محمد.\nثلاثتهم - شريك بن عبد الله، وزهير بن محمد الخراساني، وابن جريج - عن عبد الله بن محمد بن عقيل، عن إبراهيم بن محمد بن طلحة، عن عمه عمران بن طلحة، فذكره.","vol":"7","page":367},{"text":"٥٤١٣ - (د س) عائشة - ﵂ -: قالت: «اسْتُحِيضت امرأة على عهد رسول الله - ﷺ-، فأُمِرَتْ أن تُعجِّل العصرَ وتُؤخِّرَ الظهر، وتغتسل لهما غسلًا، وأن تؤخِّرَ المغرب، وتعجِّل العشاء، وتغتسل لهما غسلًا، وتغتسل لصلاة الصبح غسلًا، قال: فقلت لعبد الرحمن [بن القاسم]: عن النبيِّ - ﷺ-؟ فقال: لا أُحَدِّثك عن النبيِّ - ﷺ- بشيء» (١) .\nوفي رواية: «أن سَهْلَةَ بنت سهيل اسْتُحيضت، فأتت النبيَّ - ﷺ-، فأَمرها أن تَغْتَسِلَ عند كل صلاة، فلما جَهَدَها ذلك أمرها أن تجمع بين الظهر والعصر بغُسْل، والمغربِ والعشاء بغُسل، وتغتسل للصبح» .\nوفي رواية عن عبد الرحمن بن القاسم عن أبيه: «أن امرأة اسْتُحيضَت فسألت رسول الله - ﷺ-، فأمرها بمعناه» . أخرجه أبو داود.\nوفي رواية النسائي: «أن امرأة مستحاضة على عهد النبي - ﷺ- قيل لها: إِنه عِرْقٌ عانِد، وأُمِرَتْ أنْ تُؤخِّرَ الظهر وتُعجِّل العصر، وتغتسل لهما غسلًا واحدًا، وتؤخر المغرب وتُعجِل العشاء، وتغتسل لهما [غسلًا] واحدًا، وتغتسل لصلاة الصبح غُسلًا واحدًا» (٢) . ⦗٣٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِرق عانِد) عَنَدَ العِرق يَعْنِدُ فهو عانِد: إذا سال دمًا، ولم ينقطع.\n_________\n(١) وفي بعض نسخ أبي داود: لا أحدثك إلا عن النبي ﷺ بشيء، فعلى رواية حذف \" إلا \" معناه أن عبد الرحمن غضب على شعبة لسؤاله وشكه لأنه علم أن عبد الرحمن لا يحدثه إلا عن النبي ﷺ، كما تدل عليه الرواية الأخرى.\n(٢) رواه أبو داود رقم (٢٩٤) و(٢٩٥) في الطهارة، باب من قال: تجمع بين الصلاتين وتغتسل لهما غسلًا، والنسائي ١ / ١٨٤ في الحيض، باب جمع المستحاضة بين الصلاتين وغسلها إذا جمعت، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١١٩) قال: حدثنا أحمد بن عبد الملك. قال: حدثنا محمد بن سلمة، عن محمد بن إسحاق. وفي (٦/١٣٩) قال: حدثنا يزيد بن هارون. قال: أخبرنا محمد بن إسحاق. وفي (٦/١٧٢) قال: حدثنا محمد بن جعفر وحجاج. قال: حدثني شعبة. والدارمي (٧٨٢) قال: أخبرنا يزيد بن هارون. قال: أخبرنا محمد بن إسحاق. وفي (٧٨٣) قال: أخبرنا هاشم بن القاسم. قال: حدثنا شعبة. وفي (٧٩٠) قال: أخبرنا أحمد بن خالد، عن محمد بن إسحاق. وأبو داود (٢٩٤) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. وفي (٢٩٥) قال: حدثنا عبد العزيز بن يحيى. قال: حدثني محمد بن سلمة، عن محمد بن إسحاق. والنسائي (١/١٢٢ و١٨٤) وفي الكبرى (٢١٠) قال: أخبرنا محمد بن بشار. قال: حدثنا محمد. قال: حدثنا شعبة.\nكلاهما - محمد بن إسحاق، وشعبة - عن عبد الرحمن بن القاسم، عن أبيه، فذكره.\n(*) الروايات مطولة ومختصرة، واختلف في اسم المرأة، فجاء في رواية أنها «سلمة بنت سهيل» وفي رواية: «سهيلة بنت سهل» . وفي رواية «سهلة بنت سهيل» وأثبتنا لفظ رواية النسائي.","vol":"7","page":370},{"text":"٥٤١٤ - (د) أسماء بنت عميس - ﵂ - قالت: قلتُ: يا رسول الله إِن فاطمة بنت أبي حبيش اسْتُحِيضَت مُنْذُ كذا وكذا، فلم تُصلِّ؟ فقال رسول الله - ﷺ-: «سبحان الله! هذا من الشيطان، لِتجلِسْ في مِرْكَن، فَإِذا رأتْ صُفْرَة فوق الماء فلْتَغْتَسِل للظهر والعصر غُسلًا واحدًا، وتغتسل للمغرب والعشاء غُسْلًا واحدًا، وتغتسل للفجر غسلًا واحدًا، وتتوضأَ فيما بين ذلك» .\nأخرجه أبو داود وقال: رواه مجاهد عن ابن عباس قال: «لما اشتدَّ عليها الغسل: أمرها أن تجمع بين الصلاتين» (١) .\n_________\n(١) رقم (٢٩٦) في الطهارة، باب من قال: تجمع بين الصلاتين وتغتسل لهما غسلًا، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٦) قال: حدثنا وهب بن بقية. قال: أخبرنا خالد، عن سهيل - يعني ابن أبي صالح -، عن الزهري، عن عروة بن الزبير، فذكره.","vol":"7","page":371},{"text":"٥٤١٥ - (د) أبو سلمة [بن عبد الرحمن]- ﵀ -: قال أخبرتني زينب بنت أبي سلمة: «أن امرأة كانت تُهرَاقُ الدَّم - وكانت تحت عبد الرحمن بن عوف -: أن رسول الله - ﷺ- أمرها أن تغتسل عند كلِّ صلاة وتُصلي» .\nوأخبرني: أن أمَّ بكر أخبرتْه أن عائشة قالت: «إِن رسول الله - ﷺ- قال: في المرأة ترى ما يَرِيبُها بعد الطهر: إِنما هو عرق أو قال: عُرُوق» . ⦗٣٧٢⦘\nوقال أبو داود: في حديث ابن عقيل الأمران جميعًا، قال: «إِن قَويتِ فاغْتَسِلي لكل صلاة، وإِلا فاجمَعي» . كما قال القاسم في حديثه (١) .\nوقد روي هذا القول عن سعيد بن جبير عن علي وابن عباس (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُهَرَاق الدَّم) أي: يجري دمها كما يهراق الماء، يعني: أنها تُسْتحَاض، وليست تحيض.\n(يَرِيبُها) رَابَني الشيء يَريبني: إذا شككت فيه.\n_________\n(١) انظر \" عون المعبود \" شرح سنن أبي داود حول حديثي ابن عقيل، والقاسم ١ / ١١٨ و١١٩.\n(٢) رواه أبو داود رقم (٢٩٣) في الطهارة، باب من روى أن المستحاضة تغتسل لكل صلاة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٣) قال: حدثنا عبد الله بن عمرو بن أبي الحجاج أبو معمر. قال: حدثنا عبد الوارث، عن الحسين، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.","vol":"7","page":371},{"text":"٥٤١٦ - (د ت) عدي بن ثابت عن أبيه عن جده عن النبيِّ - ﷺ- في المستحاضة: «تَدَعُ الصلاةَ أيامَ أقْرَائِها، ثم تغتسل وتصلِّي، والوضوء عند كل صلاة» .\nزاد في رواية: «وتصوم و[تصلي]» أخرجه أبو داود، والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٢٩٧) في الطهارة، باب من قال: تغتسل من ظهر إلى ظهر، والترمذي رقم (١٢٦) و(١٢٧) في الطهارة، باب ما جاء أن المستحاضة تتوضأ لكل صلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الدارمي (٧٩٨) قال: أخبرنا محمد بن عيسى. وأبو داود (٢٩٧) قال: حدثنا محمد بن جعفر بن زياد (ح) وحدثنا عثمان بن أبي شيبة. وابن ماجة (٦٢٥) قال: حدثنا أبو بكر بن أبي شيبة، وإسماعيل بن موسى. والترمذي (١٢٦) قال: حدثنا قتيبة. وفي (١٢٧) قال: حدثنا علي بن حجر.\nسبعتهم - محمد بن عيسى، ومحمد بن جعفر بن زياد، وعثمان بن أبي شيبة، وأبو بكر بن أبي شيبة، وإسماعيل بن موسى، وقتيبة، وعلي بن حجر - عن شريك، عن أبي اليقظان، عن عدي بن ثابت، عن أبيه، فذكره.\nقال الترمذي: سألت محمدا - يعني البخاري - عن هذا الحديث، فقلت: عدي بن ثابت، عن أبيه، عن جده. جد عدي ما اسمه؟ فلم يعرف محمد اسمه. وذكرت لمحمد قول يحيى بن معين: أن اسمه «دينار» فلم يعبأ به.\n(*) قال أبو داود: هو حديث ضعيف. «تحفة الأشراف» (٣/٣٥٤٢) .","vol":"7","page":372},{"text":"٥٤١٧ - (د) عائشة - ﵂ -: «في المستحاضة تغتسل - يعني ⦗٣٧٣⦘ مرة واحدة - ثم توضأ إِلى أيام أقرائها» . أخرجه أبو داود.\nوفي رواية عنها عن النبي - ﷺ- مثله.\nقال أبو داود: وحديث عدي بن ثابت هذا، والأعمش عن حبيب، وأيوب أبي العلاء، كلها ضعيفة، لا يصح منها شيء (١) .\n_________\n(١) رواه أبو داود رقم (٢٩٩) و(٣٠٠) في الطهارة، باب من قال: تغتسل من ظهر إلى ظهر، أقول: وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٠) قال: حدثنا أحمد بن سنان. قال: حدثنا يزيد، عن أيوب أبي العلاء، عن ابن شبرمة، عن امرأة مسروق، فذكرته.","vol":"7","page":372},{"text":"٥٤١٨ - (ط د س) أم سلمة - ﵂ -: «أن امرأة كانت تُهْرَاقُ الدِّماءَ في عهدِ رسول الله - ﷺ-، فاسْتَفْتَت لها أُمُّ سلمةَ النبيَّ - ﷺ- فقال: لِتَنْظُرْ عدد الليالي والأيام التي كانت تحيضهن من الشهر قبل أن يُصيبَها الذي أصابها، فلْتَتْرُكِ الصلاة قَدْرَ ذلك من الشهر، فإذا خَلَّفت ذلك فلتغتسل، ثم لتَسْتَثْفِرْ بثوب، ثم لتُصَلِّ» . أخرجه الموطأ، وأبو داود، والنسائي.\nولأبي داود: «أن امرأة كانت تُهْرَاق الدَّم ... فذكر معناه، قال: فَإِذا خَلّفت ذلك، وحضرت الصلاة: فلتغتسل ... بمعناه» .\nأخرجوا الرواية الأولى عن سليمان بن يسار عن أُمِّ سلمةَ، وأخرج أبو داود الثانية عن سليمان بن يسار أن رجلًا أخبره عن أم سلمة، وله في أخرى: عن سليمان ابن يسار عن رجل من الأنصار: «أن امرأة كانت تُهَرَاق الدماء ... فذكر معنى [حديث] الليث، يعني: الرواية ⦗٣٧٤⦘ الثانية - قال: فإذا خلَّفتْهنَّ وحضرتِ الصلاةُ فلتغتسل - ... وساق الحديث بمعناه» .\nوفي أخرى [عن نافع] قال: بإسناد الليث، ومعناه: «فلْتَتْرُك الصلاة قَدرَ ذلك، ثم إِذا حضرت الصلاة فلتغتسل، ولْتَستَذْفِرْ (١) بثوب، ثم تصلِّي» .\nوفي أخرى عن سليمان عن أمِّ سلمة بهذه القصة، قال فيه: «تَدَعُ الصلاة، وتغتسل فيما سِوَى ذلك، وتَسْتَدْفِرُ بثوب، وتُصلِّي» .\nقال أَبو داود: سمَّى المرأة التي كانت اسْتُحِيضَت: حمَّادُ بن زيد عن أيوب في هذا الحديث، قال: فاطمة بنت أَبي حبيش.\nوفي رواية للنسائي عن أم سلمة قالت: «سألت امرأة النبيَّ - ﷺ-، قالت: إِني أُستَحاض، فلا أطهر، أَفأَدَعُ الصلاة؟ قال: لا، ولكن دعي قَدرَ تلك الأيام والليالي التي كنت تَحيضين فيها ثم اغْتَسلي واسْتَثْفِري وصلِّي» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خلَّفت) الشيء: إذا تركته وراءك وجاوزتَهُ إلى غيره. ⦗٣٧٥⦘\n(لتستَثْفِر) الاستثفار قد ذُكِرَ، والاستدفار مثله، قلبت الثاء دالًا، وهو الثَّفر، والذفر للدابة، وشبه ذلك للمرأة به.\n_________\n(١) وفي بعض النسخ: ولتستثفر.\n(٢) رواه الموطأ ١ / ٦٢ في الطهارة، باب المستحاضة، وأبو داود رقم (٢٧٤) و(٢٧٥) و(٢٧٦) و(٢٧٧) و(٢٧٨) في الطهارة، باب في المرأة تستحاض، ومن قال: تدع الصلاة في عدة الأيام التي كانت تحيض، والنسائي ١ / ١٨٢ في الحيض، باب المرأة يكون لها أيام معلومة تحيضها كل شهر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» صفحة (٦٢) عن نافع. والحميدي (٣٠٢) قال: حدثنا سفيان. قال: حدثنا أيوب السختياني. وأحمد (٦/٢٩٣) قال: حدثنا ابن نمير. قال: حدثنا عبيد الله، عن نافع. وفي (٦/٣٢٠) قال: قرأت على عبد الرحمن: مالك، عن نافع. وفي (٦/٣٢٢) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا أيوب. وأبو داود (٢٧٤) قال: حدثنا عبد الله بن مسلمة، عن مالك، عن نافع. وفي (٢٧٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب. قال: حدثنا أيوب. وابن ماجة (٦٢٣) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا أبو أسامة، عن عبيد الله بن عمر، عن نافع. والنسائي (١/١١٩ و١٨٢) قال: أخبرنا قتيبة، عن مالك، عن نافع. وفي (١/١٨٢) قال: أنبأنا محمد بن عبد الله بن المبارك. قال: حدثنا أبو أسامة. قال: حدثنا عبيد الله بن عمر. قال: أخبرني نافع.\nكلاهما - نافع، وأيوب - عن سليمان بن يسار، فذكره.\n* أخرجه الدارمي (٧٨٦) قال: أخبرنا أحمد بن عبد الله بن يونس. قال: حدثنا الليث بن سعد. وأبو داود (٢٧٥) قال: حدثنا قتيبة بن سعيد ويزيد بن خالد بن عبد الله بن موهب. قالا: حدثنا الليث. وفي (٢٧٧) قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا صخر بن جويرية.\nكلاهما - الليث، وصخر - عن نافع، عن سليمان بن يسار، أن رجلا أخبره، عن أم سلمة، أن امرأة كانت تهراق الدم، فذكر معناه.\n* وأخرجه أبو داود (٢٧٦) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا أنس - يعني ابن عياض - عن عبيد الله، عن نافع، عن سليمان بن يسار، عن رجل من الأنصار، أن امرأة كانت تهراق الدماء، فذكره. ليس فيه: «عن أم سلمة» .","vol":"7","page":373},{"text":"٥٤١٩ - (ط) زينب بنت أبي سلمة - ﵂ -: «أنها رأتْ زينب بنت جحش التي كانت تحت عبد الرحمن بن عوف (١)، وكانت تُستحاض، فكانت تغتسل وتُصلِّي» . أخرجه الموطأ (٢) .\n_________\n(١) وليست هي أم المؤمنين، وإنما هي أم حبيبة أختها.\n(٢) ١ / ٦٢ في الطهارة، باب المستحاضة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٤) قال: عن هشام بن عروة عن أبيه، فذكره.","vol":"7","page":375},{"text":"٥٤٢٠ - (س) القاسم بن محمد: عن زينب بنت جحش قالت للنبيِّ - ﷺ-: «إِنَّها مُستحاضة، فقال: تجلس أيام أقرائها، ثم تغتسل، وتؤخِّر الظهر، وتعجِّل العصر، وتغتسل وتصلي، وتؤخر المغرب وتعجل العشاء، وتغتسل، وتُصلِّيهما [جميعًا]، وتغتسل للفجر» . أَخرجه النسائي (١) .\n_________\n(١) ١ / ١٨٤ و١٨٥ في الحيض، باب جمع المستحاضة بين الصلاتين وغسلها إذا جمعت، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/١٨٤) قال: أخبرنا سويد بن نصر، قال: ثنا عبد الله عن سفيان، عن عبد الرحمن بن القاسم، عن القاسم، فذكره.","vol":"7","page":375},{"text":"٥٤٢١ - (د) بُهية [مولاة أبي بكر] قالت: «سمعتُ امرأة تسأل عائشةَ عن امرأة فَسَدَ حيضُها، وأُهْرِيقَتْ دمًا، فأمرني رسول الله - ﷺ- أن آمُرها فلتنظُر قدرَ ما كانت تحيض في كل شهر، وحيضُها مُستقيم، فلْتَعتَدَّ بقدر ذلك من الأيام، ثم لْتَدَع الصلاة فيهنَّ أو بقدرهنَّ، ثم لتغتسل، ثم لتَسْتَذْفِرْ بثوب، ثم لتُصلِّ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٤) في الطهارة، باب من قال: إذا أقبلت الحيضة تدع الصلاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٨٤) قال: حدثنا موسى بن إسماعيل. قال: حدثنا أبو عقيل، عن بهية، فذكرته.","vol":"7","page":375},{"text":"٥٤٢٢ - (د) سُمي - مولى أبي بكر بن عبد الرحمن: «أن القَعْقَاعَ وزيد بن أسْلَم أرْسلاه إِلى سعيد بن المسيّب يسأله: كيف تغتسل المستحاضة؟ قال: تغتسل من ظهر إِلى ظهر، وتتوضأ لكل صلاة، فإِنْ غَلَبَهَا الدمُ اسْتَثْفَرَتْ بثوب» .\nقال أبو داود: وروي عن ابن عمر، وأنس بن مالك: «تغتسل من ظهر إِلى ظهر» . وكذلك روى داود [بن أبي هند]، وعاصم [بن سليمان]، عن الشعبي عن امرأته عن قَمِير عن عائشة، إِلا أن داود قال: «كل يوم»، وفي حديث عاصم «عند الظهر»، وهو قول سالم بن عبد الله، والحسن، وعطاء، [قال أبو داود: قال مالك: إِني لأظن حديث ابن المسيب: «من طهر إِلى طهر» فَقَلَبَهَا (١) الناس: «من ظهر إِلى ظهر»]، أخرجه أبو داود (٢) .\n_________\n(١) في بعض النسخ: فلقنها الناس.\n(٢) رقم (٣٠١) في الطهارة، باب من قال: المستحاضة تغتسل من ظهر إلى ظهر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٣٠١) قال: حدثنا القعنبي، عن مالك، عن سمي، فذكره.","vol":"7","page":376},{"text":"٥٤٢٣ - (د) علي بن أبي طالب - ﵁ -: قال: «المُسْتَحَاضةُ إِذا انْقَضَى حيضها، اغْتسلت كل يوم، واتَّخَذَتْ صُوفة فيها سَمْن أو زيت» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٢) في الطهارة، باب من قال: تغتسل كل يوم مرة ولم يقل: عند الظهر، وفي سنده معقل الخثعمي، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٠٢) قال: حدثنا أحمد بن حنبل. ثنا عبد الله بن نمير عن محمد بن أبي إسماعيل، عن معقل الخثعمي، فذكره.\nقلت: معقل الراوي عن علي مجهول.","vol":"7","page":376},{"text":"٥٤٢٤ - (د) محمد بن عثمان: «أنه سأل القاسم بن محمد عن المستحاضة، قال: تَدَعُ الصلاةَ أيَّامَ أقْرائِها، ثم تغتسل فتُصلي، ثم تغتسل ⦗٣٧٧⦘ في الأيام» . أَخرجه أَبو داود (١) .\n_________\n(١) رقم (٣٠٣) في الطهارة، باب من قال: تغتسل بين الأيام، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٣) قال: حدثنا القعنبي، ثنا عبد العزيز بن محمد عن محمد بن عثمان، فذكره.","vol":"7","page":376},{"text":"٥٤٢٥ - (د) عكرمة بن عبد الله: «أن أمَّ حَبيبة بنت جحش اسْتُحِيضَت، فأمرها النبيُّ - ﷺ- أن تنتظر أيام أقرائها، ثم تغتسل وتُصلي، فإِنْ رَأتْ شيئًا من ذلك توضَّأَت وصلَّت» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٥) في الطهارة، باب من لم يذكر الوضوء إلا عند الحدث. قال المنذري: هذا الحديث منقطع، وعكرمة لم يسمع من أم حبيبة بنت جحش، أقول: وهو حديث صحيح إن كان عكرمة سمع منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"7","page":377},{"text":"٥٤٢٦ - (ط) عبد الله بن سفيان قال: كنتُ جالسًا مع ابن عمر، فجاءته امرأة تَسْتَفْتيه، فقالت: إِني أقبلت أُريد أن أطوف بالبيت، حتى إِذا كنتُ عند باب المسجد هَرَقت الدِّماءَ، فرجعت حتى ذهب ذلك عني، ثم أقْبَلتُ حتى إِذا كنت عند باب المسجد: هرقت الدماء، فرجعت حتى ذهب ذلك عني، ثم أقبلت حتى إِذا كنت عند باب المسجد هرقت الدماء، فقال عبد الله بن عمر: إنما ذلك ركضة من الشيطان، فاغْتسلي، ثم اسْتَثْفِري بثوب، ثم طُوفي. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٧١ في الحج، باب جامع الطواف، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٨٤٤) قال: عن أبي الزبير المكي أن أبا ماعز الأسلمي عبد الله بن سفيان، فذكره.","vol":"7","page":377},{"text":"<span data-type=\"title\" id=toc-1140>الفرع الثاني: في غِشْيان المستحاضة</span>\n٥٤٢٧ - (د) عكرمة: قال: «كانت أُمُّ حبيبةَ تُستَحاضُ، وكان ⦗٣٧٨⦘ زوجها يَغْشَاها» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يغشاها) الغِشْيان: الوطء والجماع، وذلك حلال أن يجامع الرجل زوجته وهي مستحاضة، وهو مذهب أكثر الفقهاء، وذهب أحمد بن حنبل إلى المنع من ذلك، إلا أن يخاف العنت، وحكي ذلك عن ابن سيرين وغيره.\n_________\n(١) رقم (٣٠٩) في الطهارة، باب المستحاضة يغشاها زوجها. قال المنذري: في سماع عكرمة من أم حبيبة وحمنة نظر، وليس فيها ما يدل على سماعه منهما، والله أعلم، وقال الحافظ في \" الفتح \": وهو حديث صحيح إن كان عكرمة سمع منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: تقدم تخريجه.","vol":"7","page":377},{"text":"٥٤٢٨ - (د) عكرمة: قال: عن حَمْنَةَ بنت جحش: «أنها كانت مُستحاضة، وكان زوجُها يُجامعها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٠) في الطهارة، باب المستحاضة يغشاها زوجها، وانظر التعليق الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"7","page":378},{"text":"<span data-type=\"title\" id=toc-1141>الفرع الثالث: في الكُدْرَة والصُّفْرة</span>\n٥٤٢٩ - (د س) أم عطية - ﵂ - قالت: «كنا لا نَعُدُّ الكدْرَة والصُّفْرَةَ بعد الطُّهر شيئًا» . أخرجه أبو داود، والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣٠٧) و(٣٠٨) في الطهارة، باب في المرأة ترى الكدرة والصفرة بعد الطهر، والنسائي ١ / ١٨٦ و١٨٧ في الحيض، باب الصفرة والكدرة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن محمد بن سيرين. قال: قالت أم عطية:\n«كنا لا نعد الصفرة والكدرة شيئا» .\nأخرجه البخاري (١/٨٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا إسماعيل. وأبو داود (٣٠٨) قال: حدثنا مسدد. قال: حدثنا إسماعيل. وابن ماجة (٦٤٧) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق. قال: أنبأنا معمر. والنسائي (١/١٨٦) قال: أخبرنا عمرو بن زرارة. قال: أنبأنا إسماعيل.\nكلاهما - إسماعيل بن علية، ومعمر - عن أيوب، عن محمد بن سيرين، فذكره.\n- عن أم الهذيل، عن أم عطية، وكانت بايعت النبي -ﷺ- قالت:\n«كنا لا نعد الكدرة والصفرة بعد الطهر شيئا» .\nأخرجه أبو داود (٣٠٧) قال: حدثنا موسى بن إسماعيل. قال: أخبرنا حماد، عن قتادة. وابن ماجة (٦٤٧) قال: قال محمد بن يحيى: حدثنا محمد بن عبد الله الرقاشي. قال: حدثنا وهيب، عن أيوب.\nكلاهما - قتادة، وأيوب - عن حفصة بنت سيرين أم الهذيل، فذكرته.","vol":"7","page":378},{"text":"٥٤٣٠ - (ط خ) مرجانة - مولاة عائشة قالت: «كان النساءُ يَبْعَثْنَ إِلى عائشة بالدِّرَجةِ فيها الكُرْسُفُ، فيه الصُّفرَة من دم الحيضة، يَسألْنَها عن ⦗٣٧٩⦘ الصلاة، فتقول لهن: لا تَعجَلْنَ حتى تَرَينَ القَصَّة البيضاءَ - تريد بذلك الطهر من الحيضة-» . أخرجه الموطأ، وأخرجه البخاري في ترجمة باب (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَصَّة): الجِصُّ، ومعناه: أن تُخرج الخِرْقَةَ أو القطنة التي تحتشي بها المرأة، كأنها قَصَّة لا يُخَالِطُها صُفْرة ولا كُدْرَة، وقيل: إن القصة شيء كالخيط يخرج بعد انقطاع الدم كلِّه.\n_________\n(١) رواه الموطأ ١ / ٥٩ في الطهارة، باب طهر الحائض، وذكره البخاري في ترجمة باب ١ / ٣٥٦ في الحيض، باب إقبال المحيض وإدباره، وفي سنده مرجانة والدة علقمة، لم يوثقها غير ابن حبان والعجلي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٢٦) قال: عن علقمة بن أبي علقمة عن أمه مولاة عائشة، فذكرته.\nقلت: علقه البخاري (١/٣٥٦) باب إقبال المحيض وإدباره.","vol":"7","page":378},{"text":"٥٤٣١ - (ط خ) ابنة زيد بن ثابت - ﵄ -: «بلغها: أن نساء كُنَّ يَدْعُونَ بالمصابيح من جَوفِ الليل، يَنْظُرْنَ إِلى الطهر، فكانت تَعِيبُ ذلك عليهنَّ، وتقول: ما كان النساءُ يَصنْعنَ هذا» . أخرجه الموطأ، وأخرجه البخاري في ترجمة باب (١) .\n_________\n(١) رواه الموطأ ١ / ٥٩ في الطهارة، باب طهر الحائض، وذكره البخاري في ترجمة، باب ١ / ٣٥٧ في الحيض، باب إقبال المحيض وإدباره، بلاغًا، وفي سنده انقطاع وجهالة ابنة زيد، وانظر \" الفتح \" ١ / ٣٥٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (١٢٧) قال: عن عبد الله بن أبي بكر عن عمته عن ابنة زيد بن ثابت.","vol":"7","page":379},{"text":"<span data-type=\"title\" id=toc-1142>الفرع الرابع: في وقت النفاس</span>\n٥٤٣٢ - (د ت) أم سلمة - ﵂ -: قالت: «كانت النُّفساء ⦗٣٨٠⦘ على عهد رسول الله - ﷺ- تَعُدُّ نِفَاسَها أربعين يومًا، أو أربعين ليلة، وكُنَّا نَطْلي على وجوهنا الوَرْسَ - يعني: من الكَلَف-» . أخرجه أبو داود.\nوفي رواية الترمذي قالت: «كانت النفساءُ تجلس على عهدِ رسول الله - ﷺ- أربعين يومًا، وكنا نَطْلي وُجوهَنا بالوَرْسِ من الكَلَف» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَرْس): نبت أصفر يُصبَغ به، ويُتَّخَذُ منه حمرة للوجه ليحسِّن اللون.\n(الكَلَف) لون يعلُو الوجه، يخالف لونه، يضرب إلى السواد والحمرة، والله أعلم\n_________\n(١) رواه أبو داود رقم (٣١١) في الطهارة، باب ما جاء في وقت النفساء، والترمذي رقم (١٣٩) في الطهارة، باب ما جاء في كم تمكث النفساء، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٦/٣٠٠) قال: حدثنا أبو النضر. قال: حدثنا أبو خيثمة - يعني زهير بن معاوية -. وفي (٦/٣٠٢) قال: حدثنا شجاع بن الوليد. وفي (٦/٣٠٤) قال: حدثنا حسن بن موسى. قال: حدثنا زهير. وفي (٦/٣٠٩) قال: حدثنا أبو كامل مظفر بن مدرك. قال: حدثنا زهير. والدارمي (٩٦٠) قال: أخبرنا ابن الوليد. قال: حدثنا أبو خيثمة. وأبو داود (٣١١) قال: حدثنا أحمد بن يونس. قال: أخبرنا زهير. وابن ماجة (٦٤٨) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا شجاع بن الوليد. والترمذي (١٣٩) قال: حدثنا نصر بن علي الجهضمي. قال: حدثنا شجاع بن الوليد أبو بدر.\nكلاهما - زهير أبو خيثمة، وشجاع بن الوليد - عن علي بن عبد الأعلى، عن أبي سهل، عن مسة الأزدية، فذكرته.","vol":"7","page":379},{"text":"الكتاب الثاني من حرف الطاء: في الطعام، وفيه خمسة أبواب\n<span data-type=\"title\" id=toc-1144>الباب الأول: في آداب الأكل</span>، وفيه ستة فصول\n<span data-type=\"title\" id=toc-1145>الفصل الأول: في آلات الطعام</span>\n٥٤٣٣ - (خ ت) أنس بن مالك - ﵁ - قال: «لم يأكل رسول الله - ﷺ- على خِوان حتى مات، وما أكل خُبْزًا مُرَقَّقًا حتى مات» .\nوفي رواية له قال: «ما علمتُ النبيّ - ﷺ- أكل على سُكُرُّجَة قطُّ، ولا خُبِزَ له مُرَقَّق قطُّ، ولا أكل على خِوان قط، قيل لقتادة: فعلامَ كانوا يأكلون؟ قال: على السُّفَرِ» .\nأخرجه البخاري، وأخرج الترمذي الثانية، وزاد في رواية: ⦗٣٨٢⦘ «حتى مات» (١) .\n_________\n(١) رواه البخاري ٩ / ٤٦٣ في الأطعمة، باب الخبز المرقق والأكل على الخوان، وباب شاة مسموطة والكتف، وفي الرقاق، باب كيف كان عيش النبي ﷺ وأصحابه وتخليهم عن الدنيا، والترمذي رقم (١٧٨٩) في الأطعمة، باب ما جاء علام كان يأكل رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن قتادة، عن أنس، قال:\n«ما علمت النبي -ﷺ- أكل على سكرجة قط، ولا خبز له مرقق قط، ولا أكل على خوان» .\nسكرجة: إناء صغير «فارسي معرب» .\nأخرجه أحمد (٣/١٣٠) . والبخاري (٧/٩١) قال: حدثنا علي بن عبد الله. وفي (٧/٩٧) قال: حدثنا عبد الله بن أبي الأسود. وابن ماجة (٣٢٩٢) قال: حدثنا محمد بن المثنى. والترمذي (١٧٨٨) وفي «الشمائل» (١٤٧) قال: حدثنا محمد بن بشار. والنسائي في الكبرى «تحفة الأشراف» (١٤٤٤) عن إسحاق بن إبراهيم. وعن عمرو بن علي وإسحاق بن إبراهيم.\nسبعتهم - أحمد، وعلي، وابن أبي الأسود، وابن المثنى، وابن بشار، وإسحاق، وعمرو - عن معاذ ابن هشام، قال: حدثني أبي، عن يونس بن أبي الفرات الإسكاف، عن قتادة، فذكره.\n- وعن قتادة، عن أنس، قال:\n«لم يأكل النبي -ﷺ- على خوان حتى مات، وما أكل خبزا مرققا حتى مات» .\n١- أخرجه البخاري (٨/١١٩) . والترمذي (٢٣٦٣) . وفي «الشمائل» (١٥٠) قال: حدثنا عبد الله بن عبد الرحمن. والنسائي في الكبرى «تحفة الأشراف» (١١٧٤) عن الفضل بن سهل الأعرج.\nثلاثتهم - البخاري، وعبد الله بن عبد الرحمن الدارمي، والفضل - عن أبي معمر.\n٢ - وأخرجه ابن ماجة (٣٢٩٣) قال: حدثنا عبيد الله بن يوسف الجبيري، قال: حدثنا أبو بحر.\nكلاهما - أبو معمر، وأبو بحر البكراوي - قالا: حدثنا عبد الوارث، قال: حدثنا سعيد بن أبي عروبة، عن قتادة، فذكره.","vol":"7","page":381},{"text":"٥٤٣٤ - (خ ت) أبو حازم [سلمة بن دينار] قال: «سألتُ سهْلَ بن سعد، فقلتُ: هل أكل رسول الله - ﷺ- النَّقيَّ؟ فقال سهل: ما رأى رسول الله - ﷺ- النَّقيَّ من حِين ابْتَعَثَه الله حتى قَبَضَه الله، فقلت: هل كانت لكم في عهد رسول الله - ﷺ- مَنَاخِلُ؟ قال: ما رأى رسول الله - ﷺ- مُنْخُلًا من حِين ابْتَعَثَهُ الله حتى قبضه الله، قلت: كيف كنتم تأكلون الشَّعيرَ؟ غير مَنْخَول؟ قال: كنا نَطْحَنُه ونَنفُخُه، فيطير [منه] ما طار، وما بقي ثَرَّينَاه» .\nوفي رواية مختصرًا قال: «هل رأيتم في زمان رسول الله - ﷺ- النَّقيَّ؟ قال: لا، قلتُ: أكنُتم تَنْخلون الشعير؟ قال: لا ولكنا كنا نَنفخُه» . أخرجه البخاري والترمذي (١) .\nوزاد فيه الترمذي بعد «النَّقيَّ»: «يعني: الحُوَّارَى» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّقيُّ): الطعام الأبيض الحُوَّارَى. ⦗٣٨٣⦘\n(ثريناه) ثَرَّيت الدقيق والسويق: إذا بَللته.\n_________\n(١) رواه البخاري ٩ / ٤٧٧ في الأطعمة، باب النفخ، وباب ما كان يأكل النبي ﷺ، والترمذي رقم (٢٣٦٥) في الزهد، باب ما جاء في معيشة النبي ﷺ وأهله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٣٢) قال: حدثنا عبد الصمد، قال: حدثنا عبد الرحمن - يعني ابن عبد الله بن دينار -. وعبد بن حميد (٤٦١) قال: حدثني عبد الله بن مسلمة، قال: حدثنا عبد العزيز بن أبي حازم. والبخاري (٧/٩٦) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. وفي (٧/٩٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب. وابن ماجة (٣٣٣٥) قال: حدثنا محمد بن الصباح، وسويد بن سعيد، قالا: حدثنا عبد العزيز بن أبي حازم. والترمذي (٢٣٦٤) . وفي «الشمائل» (١٤٦) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا عبيد الله بن عبد المجيد الحنفي، قال: حدثنا عبد الرحمن بن عبد الله بن دينار. والنسائي في الكبرى «تحفة الأشراف» (٤٧٨٥) عن قتيبة، عن يعقوب.\nأربعتهم - عبد الرحمن بن عبد الله، وعبد العزيز، وأبو غسان، ويعقوب - عن أبي حازم، فذكره.","vol":"7","page":382},{"text":"٥٤٣٥ - (خ) أسماء بنت أبي بكر - ﵄- قالت: «صَنعتُ سُفْرَة للنبيِّ - ﷺ- في بيت أبي بكر، حين أراد أنْ يُهاجر إلى المدينة، فلم نَجِدْ لسُفَرتِه ولا لِسقَائِه ما يَربطهما به، فقلت لأبي بكر: والله ما أجِدُ شيئًا أرْبطُه به إلا نِطَاقي، قال: فشُقِّيه باثْنيَن، فارْبطي بواحد السِّقَاءَ، وبواحد السُّفْرَةَ ففعلت، فلذلك سُمِّيت: ذَاتَ النِّطاَقَين» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نِطَاقي) النِّطَاق: شيء تَشُدُّ به المرأة وسطها، وترفع به ثوبها أن ينال الأرض عند قضاء الأشغال.\n(سِقَاء) السِّقاء: إناء للماء من الجلود كالقِرْبَة.\n_________\n(١) ٦ / ٩١ في الجهاد، باب حمل الزاد في المغازي، وفي فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة، وفي الأطعمة، باب الخبز المرقق والأكل على الخوان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤٦) . والبخاري (٤/٦٦) قال: حدثنا عبيد بن إسماعيل. وفي (٥/٧٨) قال: حدثنا عبد الله بن أبي شيبة.\nثلاثتهم - أحمد بن حنبل، وعبيد، وعبد الله - قالوا: حدثنا أبو أسامة. قال: حدثنا هشام، عن أبيه، وفاطمة بنت المنذر، فذكراه.\n- وعن عروة، وعن وهب بن كيسان، قال: كان أهل الشام يعيرون ابن الزبير، يقولون: يا ابن ذات النطاقين، فقالت له أسماء: يا بني إنهم يعيرونك بالنطاقين هل تدري ما كان النطاقان؟ إنما كان نطاقي شققته نصفين، فأوكيت قربة رسول الله -ﷺ- بأحدهما وجعلت في سفرته آخر، قال: فكان أهل الشام إذا عيروه بالنطاقين يقول: إيها والإلة، تلك شكاة ظاهر عنك عارها.\nأخرجه البخاري (٧/٩١) قال: حدثنا محمد، قال: أخبرنا أبو معاوية، قال: حدثنا هشام، عن أبيه، وعن وهب بن كيسان، فذكراه.","vol":"7","page":383},{"text":"<span data-type=\"title\" id=toc-1146>الفصل الثاني: في التسمية عند الأكل</span>\n٥٤٣٦ - (م د) حذيفة [بن اليمان]- ﵄ - قال: «كنا إذا ⦗٣٨٤⦘ حَضَرنا مع النبيِّ - ﷺ- طعامًا، لم نَضَعْ أَيْديَنا حتى يَبدَأ رسول الله - ﷺ- فَيضَع يدَه، وإنَّا حضَرناْ معه مرَّة طعامًا فجاءتْ جاريةُ كأنَّها تُدْفَعُ، فذهبت لتَضَعَ يدَها في الطعام، فأخذ رسول الله - ﷺ- بيدها، ثم جاء أعرابيُّ كأنما يُدفَع، فذهب ليضع يدَه في الطعام، فأخذ بيده، فقال رسول الله - ﷺ- إن الشيطان يَستَحِلُّ الطعامَ: أنْ لا يُذْكَر اسمُ الله عليه، وإنه جاء بهذه الجارية ليستحِلَّ بها، فأخذتُ بيدها، فجاء بهذا الأعرابيِّ ليستحلَّ به، فأخذتُ بيده، والذي نفسي بيده، إن يده في يدي مع يَدِها»، زاد في رواية «ثم ذكر اسمَ الله وأكل» أخرجه مسلم.\nوأخرجه أبو داود، وقدَّم ذِكْرَ الأعرابي على الجارية، وقال: «إن يدَه في يدي مع أيديهما» ولم يذكر الزيادة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُدفَع) أراد: سرعة مجيئها، كأن وراءها من يدفعها إلى قُدَّامِها.\n_________\n(١) رواه مسلم رقم (٢٠١٧) في الأشربة، باب آداب الطعام والشراب وأحكامهما، وأبو داود رقم (٣٧٦٦) في الأطعمة، باب التسمية على الطعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٨٢) قال: حدثنا أبو معاوية. وفي (٥/٣٩٧) قال: حدثنا عبد الرحمن، عن سفيان. ومسلم (٦/١٠٧) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. وفي (٦/١٠٨) قال: وحدثناه إسحاق بن إبراهيم الحنظلي، قال: أخبرنا عيسى بن يونس (ح) وحدثنيه أبو بكر بن نافع، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وأبو داود (٣٧٦٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبو معاوية. والنسائي في «عمل اليوم والليلة» (٢٧٣) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس.\nثلاثتهم - أبو معاوية، وسفيان، وعيسى - عن الأعمش، عن خيثمة بن عبد الرحمن، عن أبي حذيفة، فذكره.","vol":"7","page":383},{"text":"٥٤٣٧ - (د ت) عائشة - ﵂ - قالت: قال رسول الله - ﷺ-: «إذا أكل أحدُكم طعامًا فليقل: بسم الله، فإنْ نَسِيَ في الأول، ⦗٣٨٥⦘ فليقل في الآخر: بسم الله في أوَّلِه وآخره» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٣٧٦٧) في الأطعمة، باب التسمية على الطعام، والترمذي رقم (١٨٥٩) في الأطعمة، باب ما جاء في التسمية على الطعام، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/٢٠٧) قال: حدثنا وكيع. وفي (٦/٢٤٦) قال: حدثنا روح. وفي (٦/٢٦٥) قال: حدثنا عبد الوهاب. والدارمي (٢٠٢٧) قال: أخبرنا بندار. قال: حدثنا معاذ بن هشام، وأبو داود (٣٧٦٧) قال: حدثنا مؤمل بن هشام. قال: حدثنا إسماعيل. والترمذي (١٨٥٨) . وفي «الشمائل» (١٩٣) قال: حدثنا أبو بكر محمد بن أبان. قال: حدثنا وكيع. وفي «الشمائل» (١٨٩) قال: حدثنا يحيى بن موسى. قال: حدثنا أبو داود. والنسائي في «عمل اليوم والليلة» (٢٨١) قال: أخبرنا عبد الله بن الصباح بن عبد الله. قال: حدثنا المعتمر بن سليمان.\nسبعتهم - وكيع، وروح بن عبادة، وعبد الوهاب الثقفي، ومعاذ بن هشام، وإسماعيل بن علية، وأبو داود الطيالسي، والمعتمر بن سليمان - عن هشام بن أبي عبد الله الدستوائي، عن بديل بن ميسرة العقيلي، عن عبد الله بن عبيد بن عمير، أن امرأة منهم يقال لها أم كلثوم حدثته، فذكرته.\n* أخرجه أحمد (٦/١٤٣) . والدارمي (٢٠٢٦) . وابن ماجة (٣٢٦٤) قال: حدثنا أبو بكر بن أبي شيبة.\nثلاثتهم - أحمد بن حنبل، وعبد الله بن عبد الرحمن الدارمي، وأبو بكر - عن يزيد بن هارون. قال: أخبرنا هشام، عن بديل، عن عبد الله بن عبيد بن عمير، عن عائشة، نحوه. ليس فيه «أم كلثوم» .","vol":"7","page":384},{"text":"٥٤٣٨ - (ت) عائشة - ﵂- قالت: «كان رسول الله - ﷺ- يأكل طعامًا في ستة من أصحابه، فجاء أعرابيُّ فأكله بلُقمَتيَن، فقال رسول الله - ﷺ-: أما إنه لو سَمَّى لكفَاكم» أخرجه الترمذي (١) .\n_________\n(١) أخرجه الترمذي بإسناد الحديث الذي قبله برقم (١٨٥٩) في الأطعمة، باب التسمية على الطعام، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: تقدم تخريجه، وهو جزء من الحديث الذي قبله.","vol":"7","page":385},{"text":"٥٤٣٩ - (د) وحشي بن حرب [بن وحشي] عن أَبيه عن جده: «أن أصحاب النبي - ﷺ- قالوا: يا رسول الله، إنا نأكل ولا نشبع؟ قال: لعلَّكم تفترِقُون؟ قالوا: نعم، قال: فاْجتَمعِوُا على طعامكم، واذكروا اسْمَ الله، يُبَارَكْ لكم فيه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٦٤) في الأطعمة، باب في الاجتماع على الطعام، ورواه أيضًا ابن ماجة رقم (٣٢٨٦) في الأطعمة، باب الاجتماع على الطعام، وأحمد في \" المسند \" ٣ / ٥٠١، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٥٠١) قال: حدثنا يزيد بن عبد ربه. وأبو داود (٣٧٦٤) قال: حدثنا إبراهيم بن موسى الرازي. وابن ماجة (٣٢٨٦) قال: حدثنا هشام بن عمار، وداود بن رشيد ومحمد بن الصباح.\nخمستهم - يزيد، وإبراهيم، وهشام، وداود، وابن الصباح - قالوا: حدثنا الوليد بن مسلم. قال: حدثنا وحشي بن حرب بن وحشي، عن أبيه، فذكره.\nقلت: وحشي بن حرب مستور، قاله الحافظ في «التقريب» .","vol":"7","page":385},{"text":"٥٤٤٠ - (د) أمية بن مخشي - رجل من أصحاب رسول الله - ﷺ-، - ﵁- قال: «كان رسول الله - ﷺ- جالسًا ورجلُ يأكل، فلم يُسَمِّ، حتى لمَ يَبقَ من طعامه إلا لُقْمة، فلما دَفعَها إلى فيه، قال: بسم الله أوَّلَه وآخِرَه، فَضَحك رسول الله - ﷺ-، ثم قال: ما زال الشيطان يأكل مَعَهُ، ⦗٣٨٦⦘ فلما ذكر [اسم] الله آخِرًا اسْتَقَاءَ ما في بطنه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٦٨) في الأطعمة، باب التسمية على الطعام، وإسناده ضعيف، وقال ابن علان في \" شرح الأذكار \": قال الحافظ - يعني ابن حجر في \" أمالي الأذكار \" - بعد تخريج الحديث: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف غريب: قال العماد بن كثير:\nأخرجه أحمد (٤/٣٣٦) . رواه أبو داود (٨٦٧٣) عن مؤمل بن الفضل الجزري، عن عيسى بن يونس. عن جابر بن صبح، عن المثنى بن عبد الرحمن الخزاعي، عن عمه أمية به.\nورواه النسائي الكبرى عن عمرو بن علي، عن يحيى بن سعيد عن جابر بن صبح، به.\nقلت: المثنى بن عبد الرحمن الخزاعي مستور، قاله الحافظ، ونقل ابن علان عنه استغرابه لهذا الحديث عزوا لأماليه في تخريج الأذكار.","vol":"7","page":385},{"text":"٥٤٤١ - (م د) جابر بن عبد الله - ﵄ - أنه سمع رسول الله - ﷺ- يقول: «إذا دخل الرجلُ مَنزِلَه فذكر الله عند دخوله وعند طعامه، قال الشيطان: لا مَبيتَ لكم ولا عَشاءَ، وإن ذكر الله عند دُخوله، ولم يذكره عند عشائه، يقولُ: أدركتم العَشاء، ولا مَبيِتَ لكم، وإذا لم يذكر الله عند طعامه قال: أدركتم المبيتَ والعَشاءَ» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٢٠١٨) في الأشربة، باب آداب الطعام والشراب وأحكامهما، وأبو داود رقم (٣٧٦٥) في الأطعمة، باب التسمية على الطعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣٤٦) قال: حدثنا موسى، قال: حدثنا ابن لهيعة.\n٢ - وأخرجه أحمد (٣/٣٨٣) قال: حدثنا روح. والبخاري في «الأدب المفرد» (١٠٩٦) قال: حدثنا خليفة، قال: حدثنا أبو عاصم. ومسلم (٦/١٠٨) قال: حدثنا محمد بن المثنى العنزي، قال: حدثنا الضحاك - يعني أبا عاصم -. (ح) وحدثنيه إسحاق بن منصور، قال: أخبرنا روح بن عبادة. وأبو داود (٣٧٦٥) قال: حدثنا يحيى بن خلف، قال: حدثنا أبو عاصم. وابن ماجة (٣٨٨٧) قال: حدثنا أبو بشر بكر بن خلف، قال: حدثنا أبو عاصم. والنسائي في «عمل اليوم والليلة» (١٧٨) قال: أخبرنا يوسف ابن سعيد. قال: حدثنا حجاج.\nثلاثتهم - روح، وأبو عاصم، وحجاج - عن ابن جريج.\nكلاهما - ابن لهيعة، وابن جريج - عن أبي الزبير، فذكره.","vol":"7","page":386},{"text":"<span data-type=\"title\" id=toc-1147>الفصل الثالث: في هيئة الأكل والآكل</span>، وفيه ثمانية أنواع\n<span data-type=\"title\" id=toc-1148>[النوع] الأول: الأكل باليمين</span>\n٥٤٤٢ - (م ط د ت) عبد الله بن عمر - ﵄ - أن رسول الله - ﷺ- قال: «لا يأكلنَّ أحدٌ منكم بشِمالِه، ولا يشربَنَّ بها، فإن الشيطان يأكل ⦗٣٨٧⦘ بشماله، ويشربُ بها، قال: وكان نافع يزيد فيها: ولا يأخذُ بها، ولا يُعطي بها» .\nوفي رواية: أن رسول الله - ﷺ- قال: «إذا أكل أحدُكم فلْيأُكل بيمينه، وإذا شَرِبَ فلْيَشربْ بيمينه، فإن الشيطان يأكل بشماله، ويشرب بشماله» . أخرجه مسلم، وأخرج الموطأ وأبو داود الثانية، وأخرج الترمذي الأولى بغير زيادة نافع (١) .\n_________\n(١) رواه مسلم رقم (٢٠٢٠) في الأشربة، باب آداب الطعام والشراب وأحكامهما، والموطأ ٢ / ٩٢٢ و٩٢٣ في صفة النبي ﷺ، باب النهي عن الأكل بالشمال، وأبو داود رقم (٣٧٧٦) في الأطعمة، باب الأكل باليمين، والترمذي رقم (١٨٠١) في الأطعمة، باب ما جاء في النهي عن الأكل والشرب بالشمال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن أبي بكر بن عبيد الله بن عبد الله بن عمر، عن عبد الله بن عمر، أن رسول الله -ﷺ- قال:\n«إذا أكل أحدكم، فليأكل بيمينه ...» .\n١ - أخرجه مالك «الموطأ» (٥٧٤) . وأحمد (٢/٣٣) (٤٨٨٦) قال: حدثنا عبد الرزاق. والدارمي (٢٠٣٦) قال: أخبرنا أبو محمد الحنفي. ومسلم (٦/١٠٩) قال: حدثنا قتيبة بن سعيد. والنسائي في الكبرى «الورقة / ٨٨ - أ» قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق، وفي «الورقة / ٨٩ - ب» قال: أخبرنا قتيبة ببن سعيد.\nثلاثتهم - عبد الرزاق، وأبو محمد الحنفي، وقتيبة - عن مالك بن أنس.\n٢ - وأخرجه الحميدي (٦٣٥) . وأحمد (٢/٨) (٤٥٣٧) . والدارمي (٢٠٣٧) قال: أخبرنا عمرو بن عون. ومسلم (٦/١٠٩) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وزهير بن حرب، وابن أبي عمر. وأبو داود (٣٧٧٦) قال: حدثنا أحمد بن حنبل. والنسائي في الكبرى «الورقة / ٨٨ -أ» قال: أخبرنا قتيبة بن سعيد.\nثمانيتهم - الحميدي، وأحمد بن حنبل، وعمرو بن عون، وأبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وزهير، وابن أبي عمر، وقتيبة - عن سفيان بن عيينة.\n٣ - وأخرجه أحمد (٢/١٠٦) (٥٨٤٧) قال: حدثنا وكيع. قال: حدثنا العمري.\n٤ - وأخرجه أحمد (٢/١٤٦) (٦٣٣٤) قال: حدثنا عبد الرزاق. قال: سمعت مالك بن أنس، وعبيد الله بن عمر.\n٥ - وأخرجه مسلم (٦/١٠٩) قال: حدثنا ابن نمير. قال: حدثنا أبي. (ح) وحدثنا ابن المثنى. قال: حدثنا يحيى، وهو القطان. والترمذي (١٧٩٩) قال: حدثنا إسحاق بن منصور، قال: أخبرنا عبد الله بن نمير. والنسائي في الكبرى «الورقة / ٨٨ - أ» قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. كلاهما - عبد الله بن نمير، ويحيى القطان - عن عبيد الله بن عمر.\nأربعتهم - مالك، وسفيان، وعبد الله بن عمر العمري، وعبيد الله بن عمر - عن ابن شهاب الزهري، قال: أخبرني أبو بكر بن عبيد الله بن عبد الله بن عمر، فذكره.\n- وعن نافع، عن ابن عمر، أن رسول الله -ﷺ- قال:\n«لا يأكل أحدكم بشماله، ولا يشرب بشماله، فإن الشيطان يأكل بشماله، ويشرب بشماله» .\nأخرجه أحمد (٢/٨٠) (٥٥١٤) قال: حدثنا محمد بن عبيد. والنسائي في الكبرى «الورقة ٨٨ - أ» قال: أخبرنا عبيد الله بن سعد بن إبراهيم، قال: حدثنا عمي، قال: حدثنا شريك.\nكلاهما - محمد بن عبيد، وشريك - عن عبيد الله بن عمر، عن نافع، فذكره.\n- وعن سالم، عن ابن عمر، قال: قال رسول الله -ﷺ-:\n«إذا أكل أحدكم، فليأكل بيمينه، وإذا شرب، فليشرب بيمينه، فإن الشيطان يأكل بشماله، ويشرب بشماله» .\n١- أخرجه الحميدي (٦٣٥) قال: حدثنا سفيان. وأحمد (٢/١٤٦) (٦٣٣٢) قال: حدثنا عبد الرزاق. (ح) وعبد الأعلى. وفي (٢/١٤٦) (٦٣٣٣) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح. والترمذي (١٨٠٠) قال: حدثنا عبد الله بن عبد الرحمن، قال: حدثنا جعفر بن عون، عن سعيد بن أبي عروبة. والنسائي في الكبرى «الورقة / ٨٨ - أ» قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق. وفي «الورقة / ٨٩ - ب» قال: أخبرنا عمرو بن علي، قال: حدثنا يزيد بن زريع.\nستتهم - سفيان، وعبد الرزاق، وعبد الأعلى، ورباح، وسعيد، ويزيد - عن معمر، عن الزهري.\n٢ - وأخرجه أحمد (٢/١٣٤) (٦١٨٤) قال: حدثنا يعقوب، قال: حدثنا عاصم بن محمد. والبخاري في «الأدب المفرد» (١١٨٩) قال: حدثنا يحيى بن سليمان، قال: حدثنا ابن وهب. ومسلم (٦/١٠٩) قال: حدثني أبو الطاهر، وحرملة. قال أبو الطاهر: أخبرنا. وقال حرملة: حدثنا عبد الله بن وهب. والنسائي في الكبرى «الورقة / ٨٩ - ب» قال: أخبرنا أبو بكر بن إسحاق، قال: حدثنا أبو الجواب، قال: حدثنا سفيان. (ح) وأخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثني عمي، قال: حدثنا عاصم، وهو ابن محمد.\nثلاثتهم - عاصم، وابن وهب، وسفيان - عن عمر بن محمد، قال: حدثني القاسم بن عبيد الله بن عبد الله بن عمر.\nكلاهما - الزهري، والقاسم - عن سالم، فذكره.\n* أخرجه أحمد (٢/١٢٨) (٦١١٧) قال: حدثنا شجاع بن الوليد، عن عمر بن محمد، عن سالم، عن ابن عمر، نحوه. ليس فيه «القاسم» .","vol":"7","page":386},{"text":"٥٤٤٣ - (م ط) جابر بن عبد الله - ﵄ - «أن رسول الله - ﷺ- نهى أن يأكلَ الرجلُ بشِماله، أو يشربَ بشماله، أو يمشيَ في نَعْل واحدة، أو يشتمل الصَّمَّاء، أو يَحْتَبيَ في ثوب واحد كاشِفًا عن فَرْجِه» .\nوفي رواية: «لا تأكلوا بالشِّمال، فإن الشيطان يأكل بالشمال» .\nأخرجه مسلم والموطأ، ولم يذكر الموطأ (١) «أو يشربَ بشماله» (٢) .\n_________\n(١) وكذلك ليست في نسخ مسلم المطبوعة، ولعلها من زيادات الحميدي.\n(٢) رواه مسلم رقم (٢٠١٩) في الأشربة، باب آداب الطعام والشراب، ورقم (٢٠٩٩) في اللباس، باب النهي عن اشتمال الصماء والاحتباء في ثوب واحد، والموطأ ٢ / ٩٢٢ في صفة النبي ﷺ، باب النهي عن الأكل بالشمال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣٣٤) قال: حدثنا يونس بن محمد، وحجين. ومسلم (٦/١٠٨) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنا محمد بن رمح. وابن ماجة (٣٢٦٨) قال: حدثنا محمد بن رمح. والنسائي في الكبرى «تحفة الأشراف» (٢٩١٧) عن قتيبة.\nأربعتهم - يونس، وحجين، وقتيبة، وابن رمح - عن الليث بن سعد.\n٢ - وأخرجه أحمد (٣/٣٨٧) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\nكلاهما - الليث، وابن لهيعة - عن أبي الزبير، فذكره.\nقلت: ومالك في «الموطأ» (٢/٩٢٢) في صفة النبي -ﷺ- باب النهي عن الأكل بالشمال.","vol":"7","page":387},{"text":"٥٤٤٤ - (م) سلمة بن الأكوع -﵁ - «أن رجلًا أكل عند رسول الله - ﷺ- بشماله، فقال: كُلْ بيمينك، قال: لا أستطيع، قال: لا استطعتَ، ما مَنَعه إلا الكِبْرُ، قال: فما رفعها إلى فِيهِ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٠٢١) في الأشربة، باب آداب الطعام والشراب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواية بهز، وهاشم، وأبي الوليد: «أبصر رسول الله -ﷺ- بسر بن راعي العير بأكل بشماله ...» الحديث.\nأخرجه أحمد (٤/٤٥) قال: حدثنا وكيع. وفي (٤/٤٦) قال: حدثنا بهز. وفي (٤/٥٠) قال: حدثنا يحيى بن سعيد. وعبد بن حميد (٣٨٨) قال: أخبرنا هاشم بن القاسم. والدارمي (٢٠٣٨) قال: أخبرنا أبو الوليد. ومسلم (٦/١٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب.\nستتهم - وكيع، وبهز، ويحيى، وهاشم، وأبو الوليد، وزيد - عن عكرمة بن عمار اليمامي، قال: حدثني إياس بن سلمة، فذكره.","vol":"7","page":388},{"text":"<span data-type=\"title\" id=toc-1149>[النوع] الثاني: الأكل مما يليك</span>\n٥٤٤٥ - (خ م ط د ت) عمر بن أبي سلمة -﵄ - قال: «كنتُ غُلامًا في حجْرِ رسول الله - ﷺ-، وكانت يَدي تطيشُ في الصحفَة، فقال لي رسول الله - ﷺ-: يا غلامُ، سَمِّ الله، وكلْ بيمينك، وكلْ مما يَليك، فما زالتْ تلك طِعْمَتي بعدُ» .\nوفي رواية قال: «أكلتُ يومًا مع رسول الله - ﷺ- طعامًا، فجعلت آكلُ من نواحي الصَّحفَة، فقال لي رسول الله - ﷺ-: كُل مما يَليِك» . أخرجه البخاري ومسلم.\nوللبخاري من رواية مالك عن وهَب بن كَيْسان قال: «أِتيَ رسول الله - ﷺ- بطعامٍ، ومعه رَبِيبُه عمرُ بن أبي سلمة: فقال: سمِّ الله، وكل مما يَلِيك» مرسل. وأخرج الموطأ رواية البخاري. ⦗٣٨٩⦘\nوللترمذي وأبي داود: «أنه دخل على رسول الله - ﷺ- وعنده طعام فقال: ادْنُ يا بُنَيَّ، فَسَمِّ الله، وكل بيمينك، وكل مما يليك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَطِيش في الصَّحْفَة) الطَّيْش: الخِفَّة، أراد أن يده تمتد إلى جوانب الصحفة، والصحفة كالقَصعَة والصَّحْن مما يكون فيه الطعام.\n(طِعمتي) الطِّعْمَة بكسر الطاء: الحالة.\n_________\n(١) رواه البخاري ٩ / ٤٥٨ في الأطعمة، باب التسمية على الطعام والأكل باليمين، وباب الأكل مما يليه، ومسلم رقم (٢٠٢٢) في الأشربة، باب آداب الطعام والشراب وأحكامهما، والموطأ ٢ / ٩٣٤ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وأبو داود رقم (٣٧٧٧) في الأطعمة، باب الأكل باليمين، والترمذي رقم (١٨٥٨) في الأطعمة، باب ما جاء في التسمية على الطعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن وهب بن كيسان، أنه سمع عمر بن أبي سلمة يقول:\n«كنت غلاما في حجر رسول الله -ﷺ-، وكانت يدي تطيش في الصحفة ...» .\nأخرجه أحمد (٤/٢٦) قال: حدثنا سفيان بن عيينة، عن الوليد بن كثير. والدارمي (٢٠٢٥ و٢٠٥١) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. والبخاري (٧/٨٨) قال: حدثنا علي بن عبد الله، قال: أخبرنا سفيان. قال: الوليد بن كثير أخبرني. (ح) وحدثني عبد العزيز بن عبد الله، قال: حدثني محمد بن جعفر، عن محمد بن عمرو بن حلحلة الديلي. ومسلم (٦/١٠٩) قال: حدثنا أبو بكر بن أبي شيبة وابن أبي عمر. جميعا عن سفيان، عن الوليد بن كثير. (ح) وحدثنا الحسن بن علي الحلواني وأبو بكر بن إسحاق. قالا: حدثنا ابن أبي مريم، قال: أخبرنا محمد بن جعفر، قال: أخبرني محمد بن عمرو بن حلحلة. وابن ماجة (٣٢٦٧) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن الصباح، قالا: حدثنا سفيان بن عيينة، عن الوليد بن كثير. والنسائي في الكبرى «الورقة ٨٨ - أ» وفي «عمل اليوم والليلة» (٢٧٨) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، قال: حدثنا الوليد بن كثير. وفي «عمل اليوم والليلة» (٢٧٩) قال: أخبرنا أبو داود، قال: حدثنا خالد بن مخلد. قال: حدثنا مالك بن أنس.\nثلاثتهم - الوليد، ومالك، ومحمد بن عمرو - عن وهب بن كيسان، فذكره.\n* أخرجه مالك «الموطأ» صفحة (٥٨١) . والبخاري (٧/٨٨) قال: حدثنا عبد الله بن يوسف. والنسائي في الكبرى «الورقة (٨٨ - أ) وفي «عمل اليوم والليلة» (٢٨٠) قال: أخبرنا قتيبة بن سعيد.\nكلاهما - عبد الله، وقتيبة - عن مالك، عن وهب بن كيسان أبي نعيم، قال: أتي رسول الله -ﷺ- بطعام، ومعه ربيبه عمر بن أبي سلمة. فقال: سم الله وكل مما يليك» «مرسلا» قال النسائي: هذا أولى بالصواب. يعني من حديث خالد بن مخلد عن مالك «متصلا» .\nوعن رجل من مزينة، عن عمر بن أبي سلمة:\n«أن النبي -ﷺ- أتي بطعام. فقال: يا بني، سم الله ﷿، وكل بيمينك، وكل مما يليك. قال: فما زالت أكلتي بعد» .\nأخرجه أحمد (٤/٢٦) قال: حدثنا وكيع. (ح) وحدثنا أبو معاوية. والنسائي في «عمل اليوم والليلة» (٢٧٦) قال: أخبرنا أحمد بن حرب، قال: حدثنا أبو معاوية. وفي (٢٧٧) قال: أخبرني محمد بن آدم، عن عبدة.\nثلاثتهم - وكيع، وأبو معاوية، وعبدة بن سليمان - عن هشام بن عروة، عن أبي وجزة، رجل من بني سعد، عن رجل من مزينة، فذكره.\n* أخرجه النسائي في الكبرى «الورقة ٨٨ - أ» قال: أخبرنا محمد بن المثنى، قال: حدثنا خالد، عن هشام «قال خالد في هذا الحديث:» قرأه عن رجل من بني سعد - وقد سمى السعدي -: حدثه السعدي عن رجل من مزينة - كان جارا لعمر بن أبي سلمة، فذكره.\n(*) قال أبو عبد الرحمن النسائي: وهذا الصواب عندنا يعني من حديث هشام بن عروة عن أبيه عن عمر بن أبي سلمة.\n* أخرجه أحمد (٤/٢٧) «قال عبد الله بن أحمد: قرأت على أبي: حدثكم أبو سعيد مولى بني هاشم» . (ح) وقرأت على أبي: موسى بن داود. (ح) وقرأت على أبي: منصور بن سلمة الخزاعي. وعبد الله بن أحمد (٤/٢٧) قال: حدثناه لوين. وأبو داود (٣٧٧٧) قال: حدثنا محمد بن سليمان لوين.\nأربعتهم - أبو سعيد، وموسى، ومنصور، ولوين - عن سليمان بن بلال، عن أبي وجزة، عن عمر بن أبي سلمة، فذكره. ليس فيه: «عن رجل من مزينة» .\nوعن عروة بن الزبير، عن عمر بن أبي سلمة، أنه دخل على رسول الله -ﷺ- وعنده طعام. قال: ادن يابني، وسم الله، وكل بيمينك، وكل مما يليك» .\nأخرجه أحمد (٤/٢٦) قال: حدثنا سفيان. وابن ماجة (٣٢٦٥) قال: حدثنا محمد بن الصباح، قال: حدثنا سفيان. والترمذي (١٨٥٧) قال: حدثنا عبد الله بن الصباح الهاشمي، قال: حدثنا عبد الأعلى، عن معمر. والنسائي في الكبرى «الورقة ٨٨ - أ» وفي «عمل اليوم والليلة» (٢٧٥) قال: أخبرنا عبد الله بن الصباح بن عبد الله العطار، قال: حدثنا عبد الأعلى، قال: حدثنا معمر. وفي «عمل اليوم والليلة» (٢٧٤) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. (ح) وأخبرني هلال بن العلاء بن هلال، قال: حدثنا أبي، قال: حدثنا يزيد بن زريع، عن سعيد بن أبي عروبة.\nثلاثتهم - سفيان بن عيينة، ومعمر، وسعيد - عن هشام بن عروة، عن أبيه، فذكره.\n- وعن عبد الرحمن بن سعد المقعد، عن عمر بن أبي سلمة، قال:\n«قرب لرسول الله -ﷺ- طعام. فقال لأصحابه: اذكروا اسم الله. وليأكل كل امرئ مما يليه» .\nأخرجه أحمد (٤/٢٧) قال: حدثنا حسن بن موسى، قال: حدثنا ابن لهيعة، قال: حدثنا أبو الأسود، عن عبد الرحمن بن سعد المقعد، فذكره.","vol":"7","page":388},{"text":"٥٤٤٦ - (ت) عبد الله بن عكراش بن ذؤيب - عن أبيه قال: «بعثني بنو مرة بن عُبَيَد بصدقات أموالهم إلى رسول الله - ﷺ-، فَقَدِمْتُ [عليه] المدينة، فوجدته جالسًا بين المهاجرين والأنصار، قال: فأخذ بيدي، فانطلَق بي إلى بيت أم سلمة، فقال: هل من طعام؟ فأُُِتينَا بجفنة كثيرةِ الثَّريد والوَذْرِ، فأقبلنا نأكل منها، فَخَبطْتُ بيدي في نواحيها، وأكل رسول الله - ﷺ- من بين يديه، فقبض بيده اليسرى على يدي اليمنى، ثم قال: يا عِكْراشُ كُلْ من موضع واحد، فإنه طعام واحد، ثم أُتينا بطبَق فيه ألوان التمر، أو ⦗٣٩٠⦘ الرطب - شك عبيد الله - فجعلتُ آكل من بين يَدَيَّ، وجالتْ يَدُ رسول الله - ﷺ- في الطَّبق، فقال: يا عِكْراش، كُلْ من حيث شئتَ، فإنه غير لون واحد، ثم أُتينا بماءِ، فغَسل رسولُ الله - ﷺ- يديه ومسح بِبلَل كفَّيه وجهَه وذراعيه ورأسَه، وقال: يا عكراش، هذا الوضوء مما غيَّرت النار» .\nأخرجه الترمذي، وقال: هذا حديث غريب، تفرد به العلاء بن الفضل، وفي الحديث قصة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَذْرَة): القطعة من اللحم، وجمعها: وَذْر، مثل: تَمْرَة وتَمْر.\n_________\n(١) رقم (١٨٤٩) في الأطعمة، باب ما جاء في التسمية على الطعام، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث العلاء بن الفضل، وقد تفرد العلاء بهذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٣٢٧٤) . والترمذي (١٨٤٨) . وابن خزيمة (٢٢٨٢) قالوا: حدثنا محمد بن بشار، قال: حدثنا العلاء بن الفضل بن عبد الملك بن أبي سوية أبو الهذيل، قال: حدثنا عبيد الله بن عكراش، فذكره.\n(*) رواية ابن ماجة وابن خزيمة مختصرة.\n(*) قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث العلاء بن الفضل، وقد تفرد العلاء بهذا الحديث. ولا نعرف لعكراش عن النبي -ﷺ- إلا هذا الحديث.\nقلت: نقل الحافظ في «الإصابة» (٧/٣٥) (٥٦٣١) قول ابن حبان: له صحبة إلا أني لست معتمدا على إسناد خبره.","vol":"7","page":389},{"text":"<span data-type=\"title\" id=toc-1150>[النوع] الثالث: الأكل من جوانب الطعام، وترك وسطه</span>\n٥٤٤٧ - (ت) عبد الله بن عباس - ﵄ - قال: قال رسول الله - ﷺ-: «البَرَكةُ تَنْزِلُ وسط الطعام، فكلوا من حافَّتَيْه ولا تأكلوا من وسَطه» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٠٦) في الأطعمة، باب ما جاء في كراهية الأكل من وسط الطعام، وهو حديث حسن، يشهد له الذي بعده، وقال الترمذي: هذا حديث حسن صحيح، إنما يعرف من حديث عطاء ابن السائب، وقد رواه شعبة والثوري عن عطاء بن السائب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٢٩) قال: حدثنا سفيان «ابن عيينة» . وأحمد (١/٢٧٠) (٢٤٣٩) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان «الثوري» . وفي (١/٣٠٠) (٢٧٣٠) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا شعبة. وفي (١/٣٤٣) (٣١٩٠) قال: حدثنا عبد الرحمن، وابن جعفر، قالا: حدثنا شعبة. وفي (١/٣٤٥) (٣٢١٤) قال: حدثنا وكيع، قال: حدثنا سفيان «الثوري» . وفي (١/٣٦٤) (٣٤٣٨) قال: حدثنا عمر بن عبيد. والدارمي (٢٠٥٢) قال: أخبرنا سعيد بن عامر، عن شعبة. وأبو داود (٣٧٧٢) قال: حدثنا مسلم بن إبراهيم، قال:حدثنا شعبة وابن ماجة (٣٢٧٧) قال حدثنا علي بن المنذر، قال: حدثنا محمد بن فضيل. والترمذي (١٨٠٥) قال: حدثنا أبو رجاء، قال: حدثنا جرير. والنسائي في الكبرى «تحفة الأشراف» (٥٥٦٦) عن محمد بن عبد الأعلى، عن خالد، عن شعبة.\nستتهم - ابن عيينة، والثوري، وشعبة، وعمر بن عبيد، وابن فضيل، وجرير - عن عطاء بن السائب، عن سعيد بن جبير، فذكره.","vol":"7","page":390},{"text":"٥٤٤٨ - (د) عبد الله بن عباس - ﵄ - قال: قال رسول الله - ﷺ-: «إذا أكل أحدُكم طعامًا فلا يأكُلْ من أعلى الصَّحْفة، ولكن ليأكل من أسفلها، فإن البركة تنزل من أعلاها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٧٢) في الأطعمة، باب ما جاء في الأكل من أعلى الصفحة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع تخريج الحديث السابق.","vol":"7","page":391},{"text":"٥٤٤٩ - (د) عبد الله بن بُسر - ﵁ - قال: «كان لرسول الله - ﷺ- قَصْعةُ يقال لها: الغرَّاءُ، يَحملها أربعة رجال، فلما أضْحَوْا وسجدوا الضحى، أُتِيَ بتلك القَصعة وقد ثُِرد فيها، فالتَفَّوا عليها، فلما كثروا، جَثا رسول الله - ﷺ-، فقال له أعرابيُّ: ما هذه الجِلسةِ؟ فقال رسول الله - ﷺ-: إن الله جَعلني عبدًا كريمًا، ولم يجعلني جبَّارًا عنيدًا، ثم قال رسول الله - ﷺ-: كلوا من جوانبها، ودَعُوا ذِرْوَتَها يبارَكْ فيها» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَثَا) يَجْثُو: إذا قعد على ركبتيه.\n(جبَّارًا عَنِيدًا) العنيد: الجائر عن القصد، والمخالف الذي يردُّ الحقّ مع العلم به، والجبَّار: العَاتي المتكبِّر.\n(ذِرْوَتها) ذِرْوَة كلِّ شيء: أعلاه.\n_________\n(١) رقم (٣٧٧٣) في الأطعمة، باب ما جاء في الأكل من أعلى الصفحة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧٧٣) . وابن ماجة (٣٢٦٣ و٣٢٧٥) قالا: حدثنا عمرو بن عثمان الحمصي، قال: حدثنا أبي، عن محمد بن عبد الرحمن بن عرق، فذكره.","vol":"7","page":391},{"text":"<span data-type=\"title\" id=toc-1151>[النوع] الرابع: في القِرَان بين التمر</span>\n٥٤٥٠ - (خ م ت د) عبد الله بن عمر - ﵄ - قال: «نَهَى رسول الله - ﷺ- أن يَقْرُنَ الرجل بين التمرتين، إلا أن يَستأذِنَ أصحابه» قال شعبة: الإذن من قول ابن عمير. أخرجه البخاري ومسلم والترمذي.\nوفي رواية أبي داود «أن رسول الله - ﷺ- نهى عن القِرانِ، إلا أن تَستَأذنِ أصحابَك» (١) .\nوفي رواية ذكرها رزين عن جَبلَة بن سُحَيم قال: «أصاَبنا عامٌ سَنَة مع ابن الزبير، وكان يرزُقنا تمرًا، وكان ابن عمر يمرُّ بنا ونحن نأكل، ويقول: لا تُقَارِنُوا، فإن رسول الله - ﷺ- نهى عن القِرَان، [ثم يقول]: إلا أن يستأذن الرجلُ أخاه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القِرَان) القِرَان في أكل التمر: أن يجمع في اللقمة بين تمرتين، وإنما ⦗٣٩٣⦘ نهي عنه لما كان القوم فيه من شدة العيش وقلة الطعام، وكانوا مع هذا يواسون من القليل، فإذا اجتمعوا على الأكل آثر بعضهم بعضًا على نفسه، غير أن الطعام قد يكون قليلًا، وفي القوم من قد اشتد جوعه وبلغ منه مبلغًا، فربما قَرَن بين التمرتين، أو عظَّم اللقمة ليسدَّ به جوعه، فأرشد النبي - ﷺ- إلى الإذن فيه، وأمر بالاستئذان فيه، لتَطِيب به أنْفُس أصحابه، فأما اليوم، فقد كثُر الخير وزال ذلك التَّقَشُّف، فلا يحتاجون إلى الاستئذان في ذلك إلا عند الإعْوَاز والضِّيق.\n_________\n(١) رواه البخاري ٩ / ٤٩٣ في الأطعمة، باب القران في التمر، وفي المظالم، باب إذا أذن إنسان لآخر شيئًا جاز، وفي الشركة، باب القران في التمر بين الشركاء، ومسلم رقم (٢٠٤٥) في الأشربة، باب نهي الآكل مع جماعة عن قران تمرتين، وأبو داود رقم (٣٨٣٤) في الأطعمة، باب الإقران في التمر عند الأكل، والترمذي رقم (١٨١٥) في الأطعمة، باب ما جاء في كراهة القران بين التمرتين.\n(٢) هذه الرواية عند البخاري ٩ / ٤٩٣ في الأطعمة، باب القران في التمر، وهي إحدى روايات الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n«إن رسول الله -ﷺ- نهى عن الإقران، إلا أن يستأذن الرجل منكم أخاه» .\nهذه رواية شعبة. وفي رواية سفيان:\n«نهى رسول الله -ﷺ- أن يقرن الرجل بين التمرتين حتى يستأذن أصحابه» .\n١ - أخرجه أحمد (٢/٧) (٤٥١٣) . وأبو داود (٣٨٣٤) قال: حدثنا واصل بن عبد الأعلى.\nكلاهما - أحمد، وواصل - عن محمد بن فضيل، عن أبي إسحاق الشيباني.\n٢ - وأخرجه أحمد (٢/٤٤) (٥٠٣٧) قال: حدثنا محمد بن جعفر، وحجاج. وفي (٢/٤٦) (٥٠٦٣) قال: حدثنا يزيد. وفي (٢/٧٤) (٥٤٣٥) قال: حدثنا بهز. وفي (٢/٨١) (٥٥٣٣) قال: حدثنا محمد. وفي (٢/١٠٣) (٥٨٠٢) قال: حدثنا عفان. والدارمي (٢٠٦٥) قال: أخبرنا أبو الوليد الطيالسي. والبخاري (٣/١٧١) قال: حدثنا حفص بن عمر. وفي (٣/١٨١) قال: حدثنا أبو الوليد. وفي (٧/١٠٤) قال: حدثنا آدم. ومسلم (٦/١٢٢) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. وفي (٦/١٢٣) قال: حدثناه عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي في الكبرى «الورقة / ٨٧ - ب» قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وفي «تحفة الأشراف» (٦٦٦٧) عن عبد الحميد بن محمد، عن خالد ابن الحارث.\nجميعهم - محمد بن جعفر، وحجاج، ويزيد بن هارون، وبهز، وعفان، وأبو الوليد الطيالسي، وحفص بن عمر، وآدم، ومعاذ بن معاذ، وعبد الرحمن بن مهدي، وخالد بن الحارث - عن شعبة.\n٣ - وأخرجه أحمد (٢/٦٠) (٥٢٤٦) قال: حدثنا وكيع، وعبد الرحمن. والبخاري (٣/١٨١) قال: حدثنا خلاد بن يحيى. ومسلم (٦/١٢٣) قال: حدثني زهير بن حرب، ومحمد بن المثنى، قالا: حدثنا عبد الرحمن. وابن ماجة (٣٣٣١) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والترمذي (١٨١٤) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد الزبيري، وعبيد الله. والنسائي في الكبرى «الورقة / ٨٧ - ب» قال: أخبرنا علي بن خشرم، قال: أخبرنا عيسى، وهو ابن يونس. ستتهم - وكيع، وعبد الرحمن بن مهدي، وخلاد بن يحيى، وأبو أحمد الزبيري، وعبيد الله بن موسى، وعيسى بن يونس - عن سفيان الثوري.\n٤ - وأخرجه أحمد (٢/١٣١) (٦١٤٩) قال: حدثنا يحيى بن عبد الملك بن أبي غنية، قال: حدثنا أبي.\nأربعتهم - أبو إسحاق الشيباني سليمان بن أبي سليمان، وشعبة، وسفيان، وعبد الملك بن أبي غنية - عن جبلة بن سحيم، فذكره.\n* أخرجه النسائي «الكبرى / الورقة - ٨٧ ب» قال: أخبرنا عبد الحميد بن محمد الحراني، قال: حدثنا مخلد، قال: حدثنا مسعر، عن جبلة بن سحيم، عن ابن عمر، أنه سئل عن قران التمر؟ فقال: لا يقرن، إلا أن يستأذن أصحابه. «موقوفا» .\n* في رواية محمد بن جعفر، وحجاج، وآدم بن أبي أياس، عن شعبة: قال شعبة: لا أرى هذه الكلمة إلا من كلمة ابن عمر، يعني الاستئذان.","vol":"7","page":392},{"text":"<span data-type=\"title\" id=toc-1152>[النوع] الخامس: الأكل بالسِّكين</span>\n٥٤٥١ - (د) عائشة -﵂ - أن رسول الله - ﷺ- قال: «لا تَقْطَعُوا اللَّحمَ بالسِّكِّين، فإنه من صَنِيع الأعاجم، وانْهَسُوهُ نَهْسًا، فإنه أهْنَأُ وأمْرَأُ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَهْسًا) النَّهْس والنَّهش: الأكل بمقدَّم الأسنان، كذا قال الجوهري، وقال غيره: النَّهس بأطراف الأسنان، والنَّهش بالأضراس.\n_________\n(١) رقم (٣٧٧٨) في الأطعمة، باب في أكل اللحم، وإسناده ضعيف، لكن يشهد للشطر الأخير منه حديث صفوان الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف جدا: أخرجه أبو داود (٣٧٧٨) قال: حدثنا سعيد بن منصور. قال: حدثنا أبو معشر، عن هشام بن عروة، عن أبيه، فذكره.\n* قال أبو داود: وليس هو بالقوي.","vol":"7","page":393},{"text":"٥٤٥٢ - (د ت) صفوان بن أمية - ﵁ - قال: «كنتُ آكل مع رسول الله - ﷺ-، فآخُذُ اللَّحمَ بيدي من العَظْم، فقال: ادْن العظْم من فِيك؛ فإنه أهْنَأُ وأمْرأُ» أخرجه أبو داود. ⦗٣٩٤⦘\nوفي رواية الترمذي عن عبد الله بن الحارث قال: زوَّجني أبي، فدعا ناسًا، فيهم صفْوان بن أمية، فقال: إن رسول الله - ﷺ- قال: «انْهَسُوا اللَّحْمَ نَهْسًا، فإنه أهنأُ وأمرأُ» (١) .\n_________\n(١) رواه أبو داود رقم (٣٧٧٩) في الأطعمة، باب في أكل اللحم والترمذي رقم (١٨٣٦) في الأطعمة، باب ما جاء أنه قال: انهسوا اللحم نهسًا، وإسناده ضعيف، ولكن للحديث شواهد بمعناه يقوى بها، وانظر \" الفتح \" ٩ / ٤٧٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٤٠١) و(٦/٤٦٦) . وأبو داود (٣٧٧٩) قال: حدثنا محمد بن عيسى.\nكلاهما - أحمد، ومحمد بن عيسى - قالا: حدثنا إسماعيل بن إبراهيم - ابن علية - قال: حدثنا عبد الرحمن بن إسحاق، عن عبد الرحمن بن معاوية، عن عثمان بن أبي سليمان، فذكره.\n(*) قال أبو داود: عثمان لم يسمع من صفوان، وهو مرسل.\nقلت: لفظ الترمذي (١٨٣٦) باب ما جاء أنه قال: انهسوا اللحم نهسا.","vol":"7","page":393},{"text":"<span data-type=\"title\" id=toc-1153>[النوع] السادس: في القُعُود على الطعام</span>\n٥٤٥٣ - (خ ت د) أبو جحيفة - ﵁ - قال: «كنتُ عند رسول الله - ﷺ-، فقال لرجل عنده: لا آكل مُتَّكِئًا - أو قال: وأنا مُتَّكئ -» أخرجه البخاري.\nوعند الترمذي: أن رسول الله - ﷺ- قال: «أمَّا أنا فلا آكل مُتَّكئًا» .\nوعند أبي داود قال: قال رسول الله - ﷺ-: «لا آكل متكئًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا آكل مُتَّكِئًا) قال الخطابي: يَحْسَبُ أكثر العامة أن المتكئ هو المائل على أحد شقيه، لا يعرفون غيره، وكان بعضهم يتأول هذا الكلام على مذهب الطب، ودفع الضرر عن البدن: أنه إذا كان الآكل مائلًا على أحد شقيه لا يكاد يسلم من ألم يناله في مجاري طعامه، فلا يُسِيغُه ولا يَسْهُل نزوله ⦗٣٩٥⦘ إلى معدته، قال الخطابي: وليس معنى [الحديث] ما ذهبوا إليه، إنما المتكئ هاهنا: هو المعتمد على الوطاء الذي تحته، فكل من استوى قاعدًا على وِطَاء فهو متكئ، والاتكاء مأخوذ من الوكاء، وهو افتعال منه، فالمتكئ هو الذي أوكأ مقعدته، وشدها بالقعود على الوِطَاء الذي تحته، أراد: أنه إذا أكل لم يقعد على الأوطئة والوسائد، فعل من يريد أن يستكثر من الأطعمة، ويتوسع في الألوان، ولكني آكل عُلْقَة، وآخذ من الطعام بُلْغَة، فيكون قعودي مستوفِزًَا، لا مستوطِنًا، فقد روي أنه - ﷺ- «كان يأكل مُقْعِيًا» (٢)، ويقول: أنا عبد آكل كما يأكل العبد» (٣) .\n_________\n(١) رواه البخاري ٩ / ٤٧٢ في الأطعمة، باب الأكل متكئًا، والترمذي رقم (١٨٣١) في الأطعمة، باب ما جاء في كراهية الأكل متكئًا، وأبو داود رقم (٣٧٦٩) في الأطعمة، باب ما جاء في الأكل متكئًا.\n(٢) روى مسلم في صحيحه رقم (٢٠٤٤) في الأشربة، باب استحباب تواضع الآكل وصفة قعوده، من حديث أنس ﵁ قال: رأيت النبي ﷺ مقعيًا يأكل تمرًا، كما في الحديث الذي بعده.\n(٣) حديث صحيح، أخرجه ابن حبان وغيره من حديث عائشة ﵂، وتمامه: وأجلس كما يجلس العبد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٩١) قال: حدثنا سفيان. قال: حدثنا زكريا بن أبي زائدة ومسعر. وأحمد (٤/٣٠٨) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. وفي (٤/٣٠٩) قال: حدثنا وكيع، عن مسعر وسفيان. (ح) وابن أبي زائدة، عن أبيه. وفي (٤/٣٠٩) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. والدارمي (٢٠٧٧) قال: أخبرنا أبو نعيم. قال: حدثنا سفيان. والبخاري (٧/٩٣) قال: حدثنا أبو نعيم. قال: حدثنا مسعر. (ح) وحدثني عثمان بن أبي شيبة. قال: أخبرنا جرير، عن منصور. وأبو داود (٣٧٦٩) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وابن ماجة (٣٢٦٢) قال: حدثنا محمد بن الصباح. قال: حدثنا سفيان بن عيينة، عن مسعر. والترمذي (١٨٣٠) . وفي «الشمائل» (١٣٢) قال: حدثنا قتيبة. قال: حدثنا شريك. وفي «الشمائل» (١٣٣ و١٤٠) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا سفيان. وفي (١٣٩) قال: حدثنا الحسين بن علي بن يزيد الصدائي البغدادي. قال: حدثنا يعقوب بن إسحاق، يعني الحضرمي. قال: حدثنا شعبة، عن سفيان الثوري. والنسائي في الكبرى «الورقة ٨٨ - أ» قال: أخبرنا قتيبة. قال: حدثنا شريك.\nخمستهم - زكريا بن أبي زائدة، ومسعر، وسفيان الثوري، ومنصور، وشريك - عن علي بن الأقمر، فذكره.","vol":"7","page":394},{"text":"٥٤٥٤ - (د) [عبد الله بن عمرو بن العاص - ﵄ -] (١) قال: «ما رُئيَ رسول الله - ﷺ- يأكل مُتكئًا قط، ولا يطأُ عَقِبَه رجلان قط، إن كانوا ثلاثة مَشَى بينهما، وإن كانوا جماعة قدَّم بعضهم» .\nأخرجه أبو داود إلى قوله: «رجلان» (٢) .\n_________\n(١) في الأصل: أنس بن مالك، وهو خطأ.\n(٢) رواه أبو داود رقم (٣٧٧٠) في الأطعمة، باب ما جاء في الأكل متكئًا، ورواه أيضًا ابن ماجة رقم (٢٤٤) في المقدمة، باب من كره أيوطأ عقباه، وإسناده حسن، وانظر \" التهذيب \" ٨ / ٥١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٥) (٦٥٤٩) قال: حدثنا يزيد. وفي (٢/١٦٧) (٦٥٦٢) قال: حدثنا أبو كامل. وأبو داود (٣٧٧٠) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٢٤٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سويد بن عمرو.\nأربعتهم - يزيد، وأبو كامل، وموسى بن إسماعيل، وسويد - عن حماد بن سلمة، عن ثابت البناني، عن شعيب بن عبد الله بن عمرو، فذكره.","vol":"7","page":395},{"text":"٥٤٥٥ - (م د) أنس بن مالك - ﵁ - (١) قال: «أُتِيَ النبيُّ ⦗٣٩٦⦘ ﷺ- بتَمْر هدية (٢)، فجعل يقْسِمُه وهو مُحتفِز يأكل منه أكْلًا ذَريعًا - وفي رواية حثيثًا - قال: ورأيتُ رسول الله - ﷺ- جالسًا مُقْعِيًا يأكل تَمْرًا» أخرجه مسلم.\nوعند أبي داود قال: «بعثني رسول الله - ﷺ-، فرجعتُ إليه، فوجدتُه يأكل تمرًا وهو مُقْعٍ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُحْتَفِز) المحتفز: المُسْتَعْجِل المُسْتَوفِز، والرجل يَحْتَفِز في جلوسه كأنه يتهيأ للقيام.\n(أكْلًا ذَرِيعًا) أي: سَريعًا، وحثَيثًا مثله.\n(مُقْعِيًا) الإقعاء في الجلوس: هو أن يُلْصِقَ الرجل أليتيه بالأرض وينصب ساقيه، ويضع يده بالأرض (٤)، وقيل: هو أن يجلس على وركيه وهو مستوفز.\n_________\n(١) في الأصل: عبد الله بن عمرو بن العاص، وهو خطأ.\n(٢) كلمة \" هدية \" ليست في نسخ مسلم المطبوعة.\n(٣) رواه مسلم رقم (٢٠٤٤) في الأشربة، باب استحباب الآكل وصفة قعوده، وأبو داود رقم (٣٧٧١) في الأطعمة، باب ما جاء في الأكل متكئًا.\n(٤) وهذا هو الإقعاء المنهي عنه في الصلاة، وأما الإقعاء على القدمين بين السجدتين فسنة ثابتة كما رواه مسلم في صحيحه عن طاوس عن ابن عباس ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٢١) . ومسلم (٦/١٢٢) قال: حدثنا زهير بن حرب، وابن أبي عمر.\nثلاثتهم - الحميدي، وزهير، وابن أبي عمر - عن سفيان بن عيينة.\n٢ - وأخرجه أحمد (٣/١٨٠) . وأبو داود (٣٧٧١) قال: حدثنا إبراهيم بن موسى الرازي. والنسائي في الكبرى «تحفة الأشراف» (١٥٩١) عن إسحاق بن إبراهيم.\nثلاثتهم - أحمد، وإبراهيم، وإسحاق - عن وكيع.\n٣ - وأخرجه أحمد (٣/٢٠٣) قال: حدثنا محمد بن الحسن الواسطي.\n٤- وأخرجه الدارمي (٢٠٦٨) . والترمذي في «الشمائل» (١٤٢) . قال: حدثنا أحمد بن منيع. كلاهما - الدارمي، وابن منيع - قالا: حدثنا أبو نعيم الفضل بن دكين.\n٥ - وأخرجه مسلم (٦/١٢٢) قال: حدثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج، كلاهما عن حفص ابن غياث.\nخمستهم - ابن عيينة، ووكيع، والواسطي، وأبو نعيم، وحفص - عن مصعب، فذكره.","vol":"7","page":395},{"text":"٥٤٥٦ - () عبد الله بن عمر - ﵄ - «أن رسول الله - ﷺ- نهى عن الجُلُوسِ على المائدة يُشْرَبُ الخَمْرُ عليها، وأنْ يأكل رجل ⦗٣٩٧⦘ أو يشرب مُنْبَطِحًا على بطنه - وفي نسخة: وجهه - ورَخَّص في أكل حب مَقْلِيٍّ ونحوه متكئًا» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد أخرجه أبو داود رقم (٣٧٧٤) في الأطعمة، باب ما جاء في الجلوس على مائدة عليها بعض ما يكره، من حديث جعفر بن برقان عن الزهري عن سالم عن أبيه، قال أبو داود: هذا الحديث لم يسمعه جعفر من الزهري، وهو منكر، أقول: وروه الترمذي والنسائي من حديث جابر مرفوعًا بلفظ: \" من كان يؤمن بالله واليوم الآخر فلا يجلس على مائدة يدار عليها الخمر \"، وهو حديث حسن، وقد تقدم برقم (٥٣٨٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منكر:\nعن سالم، عن أبيه، قال:\n«نهى رسول الله -ﷺ- عن مطعمين: عن الجلوس على مائدة يشرب عليها الخمر، وأن يأكل وهو منبطح على بطنه» .\nأخرجه أبو داود (٣٧٧٤) قال: حدثنا عثمان بن أبي شيبة. وابن ماجة (٣٣٧٠) قال: حدثنا محمد بن بشار.\nكلاهما - عثمان، وابن بشار - قالا: حدثنا كثير بن هشام، قال: حدثنا جعفر بن برقان، عن الزهري، عن سالم، فذكره.\n* أخرجه أبو داود (٣٧٧٥) قال: حدثنا هارون بن زيد بن أبي الزرقاء، قال: حدثنا أبي، قال: حدثنا جعفر، أنه بلغه عن الزهري بهذا الحديث.\n* رواية محمد بن بشار، مختصرة على: «نهى رسول الله -ﷺ- أن يأكل الرجل وهو منبطح على وجهه» .\n* قال أبو داود: هذا الحديث لم يسمعه جعفر من الزهري، وهو منكر.","vol":"7","page":396},{"text":"<span data-type=\"title\" id=toc-1154>[النوع] السابع: في أحاديث متفرقة</span>\n٥٤٥٧ - (د) أنس بن مالك - ﵁ - قال: «أُتِيَ رسول الله - ﷺ- بتَمْر عَتِيق، فجعل يُفَتِّشُ حتى يُخْرِجَ السُّوسَ منه» .\nوفي رواية «أن النبي - ﷺ- كان يُؤتَى بالتَمْرِ فيه الدُّودُ ... فذكر معناه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٣٢) و(٣٨٣٣) في الأطعمة، باب في تفتيش التمر المسوس عند الأكل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٣٢) قال: حدثنا محمد بن عمرو بن جبلة. وابن ماجة (٣٣٣٣) قال: حدثنا أبو بشر بكر بن خلف.\nكلاهما - ابن جبلة، وأبو بشر - قالا: حدثنا سلم بن قتيبة، عن همام، عن إسحاق بن عبد الله، فذكره.","vol":"7","page":397},{"text":"٥٤٥٨ - (م د ت) عبد الله بن بُسر - ﵁ - قال: «نزلَ رسول الله - ﷺ- على أبِي، فَقَرَّبْنا إليه طعامًا ورُطَبَة، فأكل منها، ثم أُتِيَ بتمْر، فكان يأكله، ويُلْقِي النَّوَى بين أصبعيه، ويجمعُ السَّبابةَ والوُسْطَى - قال شعبة: هو ظَنِّي، وهو فيه إن شاء الله إلقاءُ النَّوَى بين الأصبعين - ثم أُتِيَ بشراب فشربه، ثم ناوله الذي عن يمينه، فقال أبي وأخَذَ بِلِجَام دَابَّتِه: ادْعُ الله لنا، فقال: اللهم باركْ لهم فيما رَزَقْتهم، واغْفِر لهم وارْحَمْهم» . ⦗٣٩٨⦘\nوفي رواية نحوه، ولم يشك في إلْقاء النوى بين الأصبعين. أخرجه مسلم.\nقال الحميدي: كذا فيما رأينا من نسخ كتاب مسلم «فقرَّبْنا إليه طعامًا ورُطَبَة» بالراء، وهو تصحيف من الراوي، وقد ذكره أبو مسعود الدمشقي في كتابه الواو، وأخرجه أبو بكر البُرْقاني، فقال: «وجاءَه بوَطْبَة» بالواو، وفي آخره: قال النضر: الوطبة، الْحَيسُ، يجمع بين التمر البَرْني، والأقِط المدْقوق، والسَّمْن الجيّد، فلم يترك النضر بن شُمَيْل إشْكالًا، وبيَّن غاية البيان، ونقله عن شعبة على الصحة، وكان من أهل اللغة، هذا حكاية لفظ الحميديِّ - ﵀ -.\nقلت: والذي رأيته أنا في كتاب مسلم من طريق روايتنا له «وَطْبة» بالواو، وأخرج الحديث أبو داود والترمذي، ولم يتعرَّضا لذكر هذه اللفظة، وهذا لفظ الترمذي قال: «نزلَ رسول الله - ﷺ- على أبي، فقرَّبْنا إليه طعامًا، فأكل منه، ثم أُتِيَ بتَمْر، فكان يأكله» وذكر الرواية الأولى، وأما أبو داود فقال: «جاء رسول الله - ﷺ- إلى أبي، فنزل عليه، فقدَّم إليه طعامًا ... فذكر حَيسًَا أتاه به، ثم أتاه بشراب، فشرب، فَنَاوَلَ مَن على يمينه فأكل تمرًا، فجعل يُلقِي النَّوَى ظَهْرَ إصبعيه: السبَّابة والوسطى، فلما قام، قام أبي، فأخذ [بلجام] دابَّتِه، فقال: ادْعُ الله لي، فقال: اللَّهُمَّ بارِكْ لهم فيما رزقتهم، واغفِر لهم وارحمهم» . ⦗٣٩٩⦘\nوقول أبي داود في روايته «فذكر حَيسًا» ممّا يُحقق رواية «وَطبة» بالواو؛ لأنه ذكر معنى الوطبة، والله أعلم (١) .\n_________\n(١) رواه مسلم رقم (٢٠٤٢) في الأشربة، باب استحباب وضع النوى خارج التمر، وأبو داود رقم (٣٧٢٩) في الأشربة، باب في النفخ في الشراب والتنفس فيه، والترمذي رقم (٣٥٧١) في الدعوات، باب ما جاء في دعاء الضيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٨٨) قال: حدثنا عفان. وفي (٤/١٨٨) قال: حدثنا بهز. وفي (٤/١٩٠) قال: حدثنا محمد بن جعفر. وعبد بن حميد (٥٠٧) قال: حدثني أبو الوليد. ومسلم (٦/١٢٢) قال: حدثنا محمد بن المثنى العنزي. قال: حدثنا محمد بن جعفر. (ح) وحدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي (ح) وحدثنيه محمد بن المثنى، قال: حدثنا يحيى بن حماد. وأبو داود (٣٧٢٩) قال: حدثنا حفص بن عمر. والترمذي (٣٥٧٦) قال: حدثنا أبو موسى، محمد بن المثنى، قال: حدثنا محمد بن جعفر. والنسائي في «عمل اليوم والليلة» (٢٩٢) قال: أخبرنا محمود بن غيلان، قال: حدثني أبو داود. وفي (٢٩٣) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد.\nثمانيتهم - عفان، وبهز، ومحمد بن جعفر، وأبو الوليد، وابن أبي عدي، ويحيى بن حماد، وحفص ابن عمر، وأبو داود - عن شعبة، عن يزيد بن خمير، فذكره.","vol":"7","page":397},{"text":"[النوع] الثامن: في لعق الأصابع والصَّحفة\n٥٤٥٩ - (خ م د) عبد الله بن عباس - ﵄ - قال: قال رسول الله - ﷺ-: «إذا أكل أحدُكم طعامًا فلا يمسح أصابعه حتى يَلْعَقَها أو يُلْعِقَها» أخرجه البخاري ومسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَلعَقُها) لَعِقْت الشيء - بالكسر - أَلْعَقُه لعقًا: إذا لَحسته، وأَلْعَقْتُه غيري.\n_________\n(١) رواه البخاري ٩ / ٤٩٩ في الأطعمة، باب لعق الأصابع ومصها، ومسلم رقم (٢٠٣١) في الأشربة، باب استحباب لعق الأصابع والقصعة، وأبو داود رقم (٣٨٤٧) في الأطعمة، باب في المنديل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٤٩٠) . وأحمد (١/٢٢١) (١٩٢٤) . والدارمي (٢٠٣٢) قال: أخبرنا عمرو بن عون. والبخاري (٧/١٠٦) قال: حدثنا علي بن عبد الله. ومسلم (٦/١١٣) قال: حدثنا أبو بكر بن أبي شيبة. وعمرو الناقد، وإسحاق بن إبراهيم، وابن أبي عمر. وابن ماجة (٣٢٦٩) قال: حدثنا محمد بن أبي عمر العدني. والنسائي في الكبرى «تحفة الأشراف» (٥٩٤٢) عن محمد بن عبد الله بن يزيد. تسعتهم - الحميدي، وأحمد بن حنبل، وعمرو بن عون، وعلي بن عبد الله، وابن أبي شيبة، والناقد، وإسحاق بن إبراهيم، وابن أبي عمر، ومحمد بن عبد الله بن يزيد - عن سفيان، عن عمرو بن دينار.\n٢ - وأخرجه أحمد (١/٢٩٣) (٢٦٧٢) قال: حدثنا عبد الله بن الحارث. وفي (١/٣٤٦) (٣٢٣٤) قال: حدثنا يحيى. وفي (١/٣٧٠) (٣٤٩٩) قال: حدثنا روح. وعبد بن حميد (٦٢٩) قال: حدثنا أبو عاصم. ومسلم (٦/١١٣) قال: حدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد. (ح) وحدثنا عبد بن حميد، قال: أخبرني أبو عاصم. (ح) وحدثنا زهير بن حرب، قال: حدثنا روح بن عبادة. وأبو داود (٣٨٤٧) قال: حدثنا مسدد، قال: حدثنا يحيى. والنسائي في الكبرى «تحفة الأشراف» (٥٩١٦) عن شعيب بن يوسف، عن يحيى.\nخمستهم - عبد الله بن الحارث، ويحيى، وروح، وأبو عاصم، وحجاج - عن ابن جريج.\n٣ - وأخرجه عبد بن حميد (٦٢٦) قال: حدثنا محمد بن عبيد، قال: أخبرنا طلحة.\nثلاثتهم - عمرو بن دينار، وابن جريج، وطلحة - عن عطاء بن أبي رباح، فذكره.\n(*) زاد في رواية عبد بن حميد (٦٢٩): «فإن آخر الطعام فيه بركة» .\n(*) قال سفيان: فقال له - يعني لعمرو بن دينار - عمرو بن قيس: يا أبا محمد، إنما حدثناه عطاء، عن جابر. فقال عمرو: والله لقد سمعته من عطاء يحدثه ابن عباس، قبل أن يقدم علينا جابر مكة.","vol":"7","page":399},{"text":"٥٤٦٠ - (م د) كعب بن مالك - ﵁ - قال: «رأيتُ رسول الله - ﷺ- يأكل بثلاث أصابع، فإذا فرغ لَعِقَها» أخرجه مسلم.\nوفي رواية أبي داود: «ولا يَمْسحْ يدَه حتى يلْعقها» (١) .\n_________\n(١) رواه مسلم رقم (٢٠٣٣) في الأشربة، باب استحباب لعق الأصابع والقصعة، وأبو داود رقم (٣٨٤٨) في الأطعمة، باب في المنديل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٨٦) قال: حدثنا ابن نمير. والدارمي (٢٠٤٠) قال: حدثنا موسى بن خالد، قال: حدثنا عيسى بن يونس. ومسلم (٦/١١٤) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي.\nكلاهما - عبد الله بن نمير، وعيسى - عن هشام بن عروة، عن عبد الرحمن بن سعد، أن عبد الرحمن بن كعب بن مالك، أو عبد الله بن كعب، أخبره، فذكره.\n* وأخرجه مسلم (٦/١١٤) قال: وحدثناه أبو كريب، قال: حدثنا ابن نمير، قال: حدثنا هشام، عن عبد الرحمن بن سعد، أن عبد الرحمن بن كعب بن مالك وعبد الله بن كعب حدثاه- أو أحدهما - عن أبيه، فذكره.\n* وأخرجه أحمد (٣/٤٥٤) قال: حدثنا وكيع، قال: حدثنا هشام بن عروة، عن عبد الرحمن بن سعد. (ح) وحدثنا ابن نمير، عن هشام، عن عبد الرحمن بن سعد. وفي (٣/٤٥٤) قال: حدثنا عبد الرحمن، عن سفيان، عن سعد. وفي (٦/٣٨٦) قال: حدثنا أبو معاوية. قال: حدثنا هشام بن عروة، عن عبد الرحمن بن سعد. والدارمي (٢٠٣٩) قال: أخبرنا محمد بن عيسى، قال: حدثنا أبو معاوية، عن هشام بن عروة، عن عبد الرحمن بن سعد المدني. ومسلم (٦/١١٣) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب، ومحمد بن حاتم. قالوا: حدثنا ابن مهدي، عن سفيان، عن سعد بن إبراهيم. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا أبو معاوية، عن هشام بن عروة، عن عبد الرحمن بن سعد. وأبو داود (٣٨٤٨) قال: حدثنا النفيلي، قال: حدثنا أبو معاوية، عن هشام بن عروة، عن عبد الرحمن بن سعد. والترمذي في «الشمائل» (١٣٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان، عن سعد بن إبراهيم. والنسائي في الكبرى «الورقة ٨٨» قال: أخبرنا إسحاق بن منصور، قال: حدثنا عبد الرحمن، عن سفيان، عن سعد بن إبراهيم.\nكلاهما - عبد الرحمن بن سعد، وسعد بن إبراهيم - عن ابن كعب بن مالك، فذكره.\n* قال مسلم بن الحجاج (٦/١١٣): قال ابن أبي شيبة في روايته: عن عبد الرحمن بن كعب، عن أبيه.\n* وأخرجه الترمذي في «الشمائل» (١٤١) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة بن سليمان، عن هشام بن عروة، عن ابن كعب بن مالك، فذكره. ليس فيه «عبد الرحمن بن سعد» .","vol":"7","page":399},{"text":"٥٤٦١ - (م ت) جابر بن عبد الله - ﵄ -: «أن رسول الله - ﷺ- أمَرَ بِلَعْق الأصابع والصَّحْفَةِ، وقال: إنكم لا تَدْرُون في أيِّ طعامكم البَرَكة» .\nوفي رواية «إذا وَقَعتْ لُقْمَةُ أحدِكم فلْيَأخُذْها فَلْيُمِطْ ما كان بها من أذى، ولْيَأكُلْها، ولا يَدَعها للشيطان، ولا يمسحْ يدَه بالمِنْديل حتى يَلْعَقَ أصابَعه، فإنه لا يدري في أيِّ طعامه البركة» .\nوفي أخرى قال: «إن الشيطان يحضر أحدَكم عند كل شيء من شأنه، حتى يحضره عند طعامه، فإذا سقطتْ لُقمَةُ أحدِكم فلْيَأخُذْها، فلْيُمِطْ ما كان بها من أذى، ولْيَأكلها، ولا يَدَعْها للشيطان، فإذا فرغ فلْيَلْعَق أصابعه، فإنه لا يدري في أي طعامه البركةُ» أخرجه مسلم.\nوفي رواية الترمذي: أن النبي - ﷺ- قال: «إذا أكل أحدُكم طعامًا، فسقطتْ لُقْمتُه، فلْيُمِطْ ما بها من أذى (١)، ثم لْيَطْعَمْها، ولا يَدَعْها للشيطان» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَلْيُمِطْ ما كان بها من أذى) الإماطة: الإزالة، والأذى: ما ينال اللقمة إذا سقطت من ترابٍ وتلويث وغيره.\n_________\n(١) في نسخ الترمذي المطبوعة: فليمط ما رابه منها.\n(٢) رواه مسلم رقم (٢٠٣٤) في الأشربة، باب استحباب لعق الأصابع والقصعة، والترمذي رقم (١٨٠٣) في الأطعمة، باب ما جاء في اللقمة تسقط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٢٣٤) . ومسلم (٦/١١٤) قال: حدثنا أبو بكر بن أبي شيبة،\nكلاهما - الحميدي، وابن أبي شيبة - قالا: حدثنا سفيان بن عيينة.\n٢ - وأخرجه أحمد (٣/٣٠١) قال: حدثنا وكيع (ح) وحدثنا عبد الرزاق. وفي (٣/٣٣١) قال: حدثنا أبو أحمد. وفي (٣/٣٣٧) قال: حدثنا عبد الله بن الوليد، الذي يقال له العدني. وفي (٣/٣٦٥) قال: حدثنا أبو نعيم. وفي (٣/٣٩٣) قال: حدثنا حسين. وعبد بن حميد (١٠٦٧) قال: حدثنا عمر بن سعد. ومسلم (٦/١١٤) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا أبو داود الحفري (ح) وحدثنيه محمد بن رافع. قال: حدثنا عبد الرزاق. وابن ماجة (٣٢٧٠) قال: حدثنا موسى بن عبد الرحمن، قال: أنبأنا أبو داود الحفري. والنسائي في الكبرى «تحفة الأشراف» (٢٧٤٥) عن عمرو بن منصور، عن أبي نعيم.\nتسعتهم - وكيع، وعبد الرزاق، وأبو أحمد، وعبد الله بن الوليد، وأبو نعيم، وحسين، وعمر بن سعد، وابن نمير، والحفري - عن سفيان الثوري.\n٣ - وأخرجه أحمد (٣/٣٩٤) قال: حدثنا حسن. والترمذي (١٨٠٢) قال: حدثنا قتيبة.\nكلاهما - قتيبة، وحسن - قالا: حدثنا ابن لهيعة.\n٤ - وأخرجه أحمد (١/٢٩٣) (٢٦٧٢) قال: حدثنا عبد الله بن الحارث. وعبد بن حميد (٦٣٠) قال: حدثنا أبو عاصم. والنسائي في الكبرى «تحفة الأشراف» (٢٨٧٣) عن يوسف بن سعيد، عن حجاج بن محمد.\nثلاثتهم - عبد الله بن الحارث، وأبو عاصم، وحجاج - عن ابن جريج.\nأربعتهم - ابن عيينة، والثوري، وابن لهيعة، وابن جريج - عن أبي الزبير، فذكره.\nلفظ رواية ابن جريج: «لا ترفع القصعة حتى تلعقها أو تلعقها، فإن آخر الطعام فيه بركة» .\n- وعن أبي سفيان، عن جابر، قال: سمعت النبي -ﷺ- يقول:\n«إن الشيطان يحضر أحدكم عند كل شيء من شأنه، حتى يحضره عند طعامه، فإذا سقطت من أحدكم اللقمة فليمط ما كان بها من أذى، ثم ليأكلها، ولا يدعها للشيطان، فإذا فرغ فليلعق أصابعه، فإنه لا يدري في أي طعامه تكون البركة» .\nأخرجه أحمد (٣/٣١٥) قال: حدثنا أبو معاوية. ومسلم (٦/١١٤) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير (ح) وحدثناه أبو كريب، وإسحاق بن إبراهيم،جميعا عن أبي معاوية (ح) وحدثنا أبو بكر ابن أبي شيبة، قال: حدثنا محمد بن فضيل. وابن ماجة (٣٢٧٩) قال: حدثنا علي بن المنذر، قال: حدثنا محمد بن فضيل.\nثلاثتهم - أبو معاوية، وجرير، وابن فضيل - عن الأعمش، عن أبي سفيان، فذكره.\nرواية محمد بن فضيل في مسلم (٦/١١٥): عن الأعمش، عن أبي صالح، وأبي سفيان، عن جابر، في ذكر اللعق.","vol":"7","page":400},{"text":"٥٤٦٢ - (م ت) أبو هريرة - ﵁ -: أن النبي - ﷺ- قال: «إذا أكل أحدُكم فلْيَلْعَق أصابعه، فإنه لا يدري في أيَّتِهنَّ البركةُ» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٠٣٥) في الأشربة، باب استحباب لعق الأصابع، والترمذي رقم (١٨٠٢) في الأطعمة، باب ما جاء في لعق الأصابع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٤١) قال: حدثنا عفان. قال: حدثنا وهيب. ومسلم (٦/١١٥) قال: حدثني محمد بن حاتم. قال: حدثنا بهز. قال: حدثنا وهيب. والترمذي (١٨٠١) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد العزيز بن المختار.\nكلاهما - وهيب، وعبد العزيز - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"7","page":401},{"text":"٥٤٦٣ - (م ت د) أنس بن مالك - ﵁ - قال: «كان رسول الله - ﷺ- إذا أكل طعامًا لَعِقَ أصابِعَه الثلاثَ، وقال: إذا سقطت لُقمةُ أحدِكم فليُمِطْ عنها الأذى، وليأكلْها، ولا يدْعها للشيطان، وأمرنا أن نَسْلُتَ القَصْعةَ، وقال: فإنكم لا تدرون في أيِّ طعامكم البركةُ» أخرجه مسلم وأبو داود والترمذي (١) .\nوزاد رزين «إن آنيةَ الطعام لَتَسْتَغْفِر للذي يَلْعَقُها ويغسلها، وتقول: أعْتَقَكَ الله من النار كما أعْتَقْتَنِي من الشيطان» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَسْلُت) سَلَتَ القصعة: إذا مسحها من أثر الطعام.\n_________\n(١) رواه مسلم رقم (٢٠٣٤) في الأشربة، باب استحباب لعق الأصابع والقصعة، والترمذي رقم (١٨٠٤) في الأطعمة، باب ما جاء في اللقمة تسقط، وأبو داود رقم (٣٨٤٥) في الأطعمة، باب في اللقمة تسقط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٧٧) . ومسلم (٦/١١٥) قال: حدثنيه أبو بكر بن نافع.\nكلاهما - أحمد، وأبو بكر - قالا: حدثنا عبد الرحمن بن مهدي. قال: ثنا حماد بن سلمة عن ثابت، فذكره.\nقلت: أخرجه الترمذي في الأطعمة (١٨٠٤)، وأبو داود فيه (٣٨٤٥) .","vol":"7","page":401},{"text":"٥٤٦٤ - (ت) أمُّ عاصم - وهي أمُّ ولد لسِنان بن سلمة - قالت: ⦗٤٠٢⦘ دخل علينا نُبيشَةُ الخيْرِ ونحن نأكل في قَصْعة، فَحدّث أن رسول الله - ﷺ- قال: «من أكل في قَصْعَة ثم لَحَسَها، اسْتَغْفَرتْ له القصعةُ» أخرجه الترمذي (١) .\nوذكر رزين في أخرى «تقول له القصعة: أعْتَقك الله من النار كما أعْتَقْتَنِي من الشيطان» .\n_________\n(١) رقم (١٨٠٥) في الأطعمة، باب ما جاء في اللقمة تسقط، ورواه أيضًا أحمد، والدارمي، وابن ماجة، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث المعلى بن راشد، وقد روى يزيد بن هارون وغير واحد من الأئمة عن المعلى بن راشد هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: تقدم تخريجه.","vol":"7","page":401},{"text":"<span data-type=\"title\" id=toc-1156>الفصل الرابع: في غسل اليد والفم</span>\n٥٤٦٥ - (ت د) سلمان الفارسي - ﵁ - قال: قرأتُ في التوراة: أن بَرَكَةَ الطَّعام الوضوءُ بعدَه، فذكرتُ ذلك للنبيِّ - ﷺ-، وأخبرتُه بما قرأتُ في التوراة، فقال رسول الله - ﷺ-: «بركة الطعام الوُضُوء قبلَه، والوضوء بعدَه» أخرجه الترمذي، وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١٨٤٧) في الأطعمة، باب ما جاء في الوضوء قبل الطعام وبعده، وأبو داود رقم (٣٧٦١) في الأطعمة، باب غسل اليد قبل الطعام، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٥/٤٤١) قال: حدثنا عفان. وأبو داود (٣٧٦١) قال: حدثنا موسى بن إسماعيل. والترمذي (١٨٤٦) . وفي «الشمائل» (١٨٧) قال: حدثنا يحيى بن موسى، قال: حدثنا عبد الله بن نمير (ح) وحدثنا قتيبة، قال: حدثنا عبد الكريم الجرجاني.\nأربعتهم - عفان، وموسى بن إسماعيل، وعبد الله بن نمير، وعبد الكريم - عن قيس بن الربيع، قال: حدثنا أبو هاشم الرماني، عن زاذان، فذكره.\nوعن أبي عثمان النهدي، عن سلمان قال:\n«سئل رسول الله -ﷺ- عن الجراد؟ فقال: أكثر جنود الله. لا آكله ولا أحرمه» .\n١- أخرجه أبو داود (٣٨١٣) قال: حدثنا محمد بن الفرج البغدادي، قال: حدثنا ابن الزبرقان، قال: حدثنا سليمان التيمي.\n٢- وأخرجه أبو داود (٣٨١٤) قال: حدثنا نصر بن علي، وعلي بن عبد الله. وابن ماجة (٣٢١٩) قال: حدثنا أبو بشر بكر بن خلف، ونصر بن علي.\nثلاثتهم - نصر بن علي، وعلي بن عبد الله، وبكر بن خلف - قالوا: حدثنا زكريا بن يحيى بن عمارة، قال: حدثنا أبو العوام الجزار.\nكلاهما - سليمان التيمي، وأبو العوام - عن أبي عثمان النهدي، فذكره.\n(*) قال أبو داود: رواه المعتمر، عن أبيه، عن أبي عثمان، عن النبي -ﷺ- لم يذكر «سلمان» .\n(*) وقال أيضا: رواه حماد بن سلمة، عن أبي العوام، عن أبي عثمان، عن النبي -ﷺ- لم يذكر «سلمان» .\n(*) قال علي بن عبد الله: اسمه فائد. يعني أبا العوام.","vol":"7","page":402},{"text":"٥٤٦٦ - (د ت) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إن الشيطان حَسَّاس لَحَّاس، فاحْذَرُوهُ على أنفسكم، مَن باتَ وفي يَدِه رِيحُ غَمَر فأصابه شيء فلا يَلومَنَّ إلا نَفْسَه» . ⦗٤٠٣⦘\nوفي أخرى قال: قال رسول الله - ﷺ-: «من بات وفي يَدِه غَمَر ... وذكر الحديث» أخرجه الترمذي.\nوأخرج أبو داود الثانية، ولفظُه: «مَن نام - وزاد فيها -: ولم يغسله» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حسَّاس لحَّاس) حسَّاس: شديد الحِسِّ والإدراك، ولحَّاس: كثير اللَّحس لما يصل إليه.\n(غَمَر) الغَمَر بفتح الميم: ريح اللحم وزُهُومَتُه، يقال: غَمِرَت يدي بالكسر من اللحم، فهي غَمِرة.\n_________\n(١) رواه الترمذي رقم (١٨٦٠) و(١٨٦١) في الأطعمة، باب ما جاء في كراهية البيتوتة وفي يده ريح غمر، وأبو داود رقم (٣٨٥٢) في الأطعمة، باب في غسل اليد من الطعام، وأخرجه أيضًا ابن ماجة، وابن حبان في صحيحه، من حديث أبي هريرة، والطبراني في \" الأوسط \" من حديث أبي سعيد الخدري، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (١٨٥٩) قال: حدثنا أحمد بن منيع. قال: حدثنا يعقوب بن الوليد المدني، عن ابن أبي ذئب، عن المقبري، فذكره.\nأما رواية أبي داود فهي صحيحة:\nعن أبي صالح، عن أبي هريرة. قال: قال رسول الله -ﷺ-:\n«من بات وفي يده ريح غمر، فأصابه شيء فلا يلومن إلا نفسه» .\nأخرجه أحمد (٢/٢٦٣) قال: حدثنا أبو كامل. قال: حدثنا زهير. قال: حدثنا سهيل. وفي (٢/٥٣٧) قال: حدثنا أبو كامل وهاشم. قالا: حدثنا زهير. قال: حدثنا سهيل. والدارمي (٢٠٦٩) قال: أخبرنا عمرو بن عون، عن خالد، عن سهيل. والبخاري في «الأدب المفرد» (١٢٢٠) قال: حدثنا موسى. قال: حدثنا حماد بن سلمة، عن سهيل. وأبو داود (٣٨٥٢) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. قال: حدثنا سهيل. وابن ماجة (٣٢٩٧) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. قال: حدثنا عبد العزيز بن المختار. قال: حدثنا سهيل بن أبي صالح. والترمذي (١٨٦٠) قال: حدثنا أبو بكر محمد بن إسحاق البغدادي الصاغاني. قال: حدثنا محمد بن جعفر المدائني. قال: حدثنا منصور بن أبي الأسود، عن الأعمش.\nكلاهما - سهيل بن أبي صالح، والأعمش - عن أبي صالح، فذكره.\n(*) واللفظ للأعمش.","vol":"7","page":402},{"text":"٥٤٦٧ - (د) جابر بن عبد الله - ﵄ - قال: «أقْبَل رسول الله - ﷺ- من شِعْب من الجبل وقد قضى حاجته، وبين أيدينا تَمْر على تُرْس، أو جَحَفة، فدعوناه، فأكل معنا، وما مَسَّ ماء» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٦٢) في الأطعمة، باب في طعام الفجاءة، وهو حديث حسن.","vol":"7","page":403},{"text":"٥٤٦٨ - (م د ت س) عبد الله بن عباس - ﵄ -: «أن ⦗٤٠٤⦘ رسول الله - ﷺ- خرج يومًا من الخلاء، فقُدِّمَ إليه طعام، فقالوا: ألا نأتِيك بوَضُوء؟ قال: إنما أُمِرْتُ بالوضوء إذا قمتُ إلى الصلاة» .\nوفي رواية «فقال: أُريد أن أُصَلِّيَ فأتوضأ؟» .\nوفي أخرى «قضى حاجَته من الخَلاء، فقُرِّب إليه الطعامُ، فأكل، ولم يَمَسَّ ماء» . أخرجه مسلم.\nوأخرج أبو داود والترمذي والنسائي الأولى (١) .\n_________\n(١) رواه مسلم رقم (٣٧٤) في الحيض، باب جواز أكل المحدث الطعام، وأبو داود رقم (٣٧٦٠) في الأطعمة، باب في غسل اليدين عند الطعام، والترمذي رقم (١٨٤٨) في الأطعمة، باب ما جاء في ترك الوضوء قبل الطعام، والنسائي ١ / ٨٥ في الطهارة، باب الوضوء لكل صلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في كتاب الطهارة.","vol":"7","page":403},{"text":"٥٤٦٩ - () أنس بن مالك - ﵁ - قال: «قُرِّبَ إلى عمر طعام وقد جاء من الخَلاَءِ، فقيل له: ألا تتوضأ؟ فقال: لولا التَّغَطْرُسُ ما غسلتُ يَدِي» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التَّغَطْرُس) بالغين المعجمة: الكِبْر.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين. لم أقف عليه.","vol":"7","page":404},{"text":"٥٤٧٠ - (خ) جابر بن عبد الله - ﵄ - قال: - «وقد سئل عن الوضوء ممَّا مَسَّت النار -: [فقال: لا]، قد كنا في زمن رسول الله - ﷺ- لا نَجِدُ مِثْلَ ذلك من الطعام إلا قليلًا، فإذا نحن وجدناه: لم يكن لنا مَنَادِيلُ ⦗٤٠٥⦘ إلا أكُفَّنا وسَوَاعدَنا وأقْدَامَنا، ثم نُصلِّي ولا نتوضأ» أخرجه البخاري (١) .\n_________\n(١) ٩ / ٥٠١ في الأطعمة، باب المنديل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في كتاب الطهارة.","vol":"7","page":404},{"text":"٥٤٧١ - (خ م د ت س) عبد الله بن عباس - ﵄ -: «أن رسول الله - ﷺ- شَرِبَ لَبَنًا، فدعا بماء، فمضمض، وقال: إن له دَسَمًا» أخرجه الجماعة إلا «الموطأ» (١) .\n_________\n(١) رواه البخاري ١ / ٢٧٠ في الوضوء، باب هل يمضمض من اللبن، وفي الأشربة، باب شرب اللبن، ومسلم رقم (٣٥٨) في الحيض، باب نسخ الوضوء مما مست النار، وأبو داود رقم (١٩٦) في الطهارة، باب في الوضوء من اللبن، والترمذي رقم (٨٩) في الطهارة، باب في المضمضة من اللبن، والنسائي ١ / ١٠٩ في الطهارة، باب المضمضة من اللبن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في كتاب الطهارة.","vol":"7","page":405},{"text":"<span data-type=\"title\" id=toc-1157>الفصل الخامس: في ذم الشِّبع وكثرة الأكل</span>\n٥٤٧٢ - (خ م ت) عبد الله بن عمر - ﵄ - قال نافع: «كان ابنُ عمر لا يأكل حتى يُؤتَى بمسكين يأكل معه، فأدْخَلْتُ إليه رجلًا يأكل معه، فأكل كثيرًا، فقال: يا نافع، لا تُدْخِل هذا عليَّ، سمعتُ رسول الله - ﷺ- يقول: المسلم يأكل في مِعَيّ واحد، والكافر أو المنافق يأكل في سبعة أمعاء» .\nوفي رواية ابن دينار قال: «كان أبو نُهَيْك رجلًا أكولًا، فقال له ابن ⦗٤٠٦⦘ عمر: إن رسول الله - ﷺ- قال: إن الكافر يأكل في سبعة أمعاء، قال: فأنا أُومِنُ بالله ورسوله» .\nأخرج الأولى البخاري ومسلم، والثانيةَ البخاري، وأخرج الترمذي المسند من الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سبعة أمعاء) قوله: المؤمن يأكل في معيّ واحد، والكافر يأكل في سبعة أمعاء: هو تمثيل لرضى المؤمن باليسير من الدنيا، وحرص الكافر على الكثير منها.\nوقيل: ذُكر له رجل أكول قد أسلم فقَلَّ أكله، فقاله، والأوجه أن يكون هذا تَحْضيضًا للمؤمن على قلة الأكل، وتحامي ما يجرُّه الشبع من قسوة القلب وطاعة الشهوة، وغير ذلك من أنواع الفساد، وذكر الكافر ووصفه بكثرة الأكل تغليظًا على المؤمن، وتأكيدًا لما أمر به المؤمن وحضه عليه.\n_________\n(١) رواه البخاري: ٩ / ٤٦٨ في الأطعمة، باب المؤمن يأكل في معي واحد، ومسلم رقم (٢٠٦٠) في الأشربة، باب المؤمن يأكل في معي واحد، والترمذي رقم (١٨١٩) في الأطعمة، باب ما جاء أن المؤمن يأكل في معي واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nرواية ابن دينار «عبد الله»:\nأخرجها الحميدي (٦٦٩) . والبخاري (٧/٩٣) قال: حدثنا علي بن عبد الله.\nكلاهما - الحميدي، وعلي - قالا: حدثنا سفيان، قال: حدثنا عمرو بن دينار، فذكره.\nلفظ رواية علي بن عبد الله: «كان أبو نهيك رجلا أكولا: فقال له ابن عمر: إن رسول الله -ﷺ- قال: «إن الكافر يأكل في سبعة أمعاء فقال: فأنا أومن بالله ورسوله» .\nوعن نافع، عن ابن عمر، عن النبي -ﷺ- قال:\n«الكافر يأكل في سبعة أمعاء، والمؤمن يأكل في معي واحد» .\n١- أخرجه أحمد (٢/٢١) (٤٧١٨) قال: حدثنا يحيى. والدارمي (٢٠٤٧) قال: أخبرنا عبيد الله بن عمر القواريري، قال: حدثنا يحيى بن سعيد. والبخاري (٧/٩٢) قال: حدثنا محمد بن سلام، قال: أخبرنا عبدة. ومسلم (٦/١٣٢) قال: حدثنا زهير بن حرب، ومحمد بن المثنى، وعبيد الله بن سعيد، قالوا: أخبرنا يحيى، وهو القطان. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، وابن نمير.. وابن ماجة (٣٢٥٧) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير. والترمذي (١٨١٨) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي في الكبرى «تحفة الأشراف» (٨١٥٦) عن أبي قدامة، عن يحيى.\nأربعتهم - يحيى بن سعيد القطان، وعبدة بن سليمان، وعبد الله بن نمير، وأبو أسامة - عن عبيد الله.\n٢- وأخرجه أحمد (٢/٤٣) (٥٠٢٠) قال: حدثنا محمد بن جعفر. وفي (٢/٧٤) (٥٤٣٨) قال: حدثنا عفان. والبخاري (٧/٩٢) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الصمد. ومسلم (٦/١٣٣) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا محمد بن جعفر.\nثلاثتهم - محمد بن جعفر، وعفان، وعبد الصمد - قالوا: حدثنا شعبة، عن واقد بن محمد بن زيد.\n٣ - وأخرجه أحمد (٢/١٤٥) (٦٣٢١) . ومسلم (٦/١٣٢) قال: حدثني محمد بن رافع، وعبد بن حميد. ثلاثتهم - أحمد، وابن رافع، وعبد - عن عبد الرزاق، قال: أخبرنا معمر، عن أيوب.\nثلاثتهم - عبيد الله بن عمر، وواقد بن محمد، وأيوب السختياني - عن نافع، فذكره.\n* لفظ رواية واقد بن محمد: رأى ابن عمر مسكينا، فجعل يدنيه، ويضع بين يديه، فجعل يأكل أكلا كثيرا. فقال لي: لا تدخلن هذا علي، فإني سمعت رسول الله -ﷺ- يقول:\n«إن الكافر يأكل في سبعة أمعاء» .","vol":"7","page":405},{"text":"٥٤٧٣ - (خ م ط ت) أبو هريرة - ﵁ - قال: قال ⦗٤٠٧⦘ رسول الله - ﷺ-: «المسلم يأكل في معَيّ واحد، والكافرُ يأكل في سبعة أمعاء» .\nوفي رواية «أن رجلًا كان يأكل كثيرًا، فأسلم، فكان يأكل أكلًا قليلًا، فذُكِرَ ذلك لرسول الله - ﷺ-، فقال: إن المؤمن يأكل في مِعَي واحد، وإن الكافر يأكل في سبعة أمعاء» .\nوفي أخرى قال: «أضَافَ رسول الله - ﷺ- ضيفًا كافرًا، فأمَر له رسول الله - ﷺ- بشاة، فَحُلِبَت، فَشَرِبَ حِلاَبَها، [ثم أخرى فشربه، ثم أخرى فشربه] حتى شرب حِلاَبَ سبع شِياه، ثم إنه أصْبَح فأسلم، فأمر له رسول الله - ﷺ- بشاة فشرِب حلابها، ثم أخرى، فلم يَسْتَتِمَّه، فقال رسول الله - ﷺ-: إن المؤمن يشرب في مِعيّ واحد، والكافر يشرب في سبعة أمعاء» .\nأخرج الأولى مسلم والبخاري «والموطأ»، والثانية البخاري، والثالثة مسلم «والموطأ» والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِلابها) الحِلاب: الإناء الذي يحلَب فيه، وأراد به اللبن الذي هو قدر حِلابها.\n_________\n(١) رواه البخاري ٩ / ٤٦٩ في الأطعمة، باب المؤمن يأكل في معي واحد، ومسلم رقم (٢٠٦٣) في الأشربة، باب المؤمن يأكل في معي واحد، والموطأ ٢ / ٩٢٤ في صفة النبي ﷺ، باب ما جاء في معي الكافر، والترمذي رقم (١٨٢٠) في الأطعمة، باب ما جاء أن المؤمن يأكل في معي واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٥٧٥) . وأحمد (٢/٣٧٥) قال: حدثنا إسحاق. ومسلم (٦/١٣٣) قال: حدثني محمد بن رافع. قال: حدثنا إسحاق بن عيسى. والترمذي (١٨١٩) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٧٣٩) عن هارون بن عبد الله، عن معن.\nكلاهما - إسحاق بن عيسى، ومعن - عن مالك، عن سهيل بن أبي صالح، عن أبيه، فذكره.\nوعن الأعرج، عن أبي هريرة، قال: قال رسول الله -ﷺ-:\n«يأكل المسلم في معى واحد، والكافر يأكل في سبعة أمعاء» .\nأخرجه مالك «الموطأ» صفحة (٥٧٥) . وأحمد (٢/٢٥٧) قال: حدثني يزيد. قال: أخبرنا محمد. والبخاري (٧/٩٣) قال: حدثنا إسماعيل. قال: حدثني مالك.\nكلاهما - مالك، ومحمد بن إسحاق - عن أبي الزناد، عن الأعرج، فذكره.\nوعن همام بن منبه، عن أبي هريرة. قال: قال رسول الله -ﷺ-:\n«الكافر يأكل في سبعة أمعاء، والمؤمن يأكل في معيّ واحد» .\nأخرجه أحمد (٢/٣١٨) قال: حدثنا عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوعن أبي حازم، عن أبي هريرة:\n«أن رجلا كان يأكل أكلا كثيرا، فأسلم، فكان يأكل أكلا قليلا، فذكر ذلك للنبي -ﷺ- فقال: إن المؤمن يأكل في معى واحد، والكافر يأكل في سبعة أمعاء» .\nأخرجه أحمد (٢/٤١٥) قال: حدثنا عفان. وفي (٢/٤٥٥) قال: حدثنا محمد بن جعفر، وبهز. والبخاري (٧/٩٣) قال: حدثنا سليمان بن حرب. وابن ماجة (٣٢٥٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عفان. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٤١٢) عن عمرو بن يزيد، عن بهز.\nأربعتهم - عفان ومحمد بن جعفر، وبهز، وسليمان - قالوا: حدثنا شعبة، عن عدي بن ثابت، عن أبي حازم، فذكره.\n(*) الروايات مطولة ومختصرة، وأثبتنا رواية سليمان بن حرب.","vol":"7","page":406},{"text":"٥٤٧٤ - (م) أبو موسى الأشعري - ﵁ - قال: قال رسول الله - ﷺ -: «المؤمن يأكل في مِعيٍّ واحد، والكافرُ يأكل في سبعة أمعاء» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٠٦٢) في الأشربة، باب المؤمن يأكل في معي واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/١٣٣) قال: حدثنا أبو كريب محمد بن العلاء. وابن ماجة (٣٢٥٨) قال: حدثنا أبو كريب. والترمذي في «العلل» (٥/٧٦٠) قال: حدثنا أبو كريب وأبو هشام الرفاعي وأبوالسائب والحسين بن الأسود.\nأربعتهم - أبو كريب محمد بن العلاء، وأبو هشام، وأبو السائب، والحسين بن الأسود - قالوا: حدثنا أبو أسامة، عن بريد بن عبد الله، عن جده أبي بردة، فذكره.\n(*) قال أبو عيسى الترمذي: هذا حديث حسن غريب من هذا الوجه، من قِبل إسناده، وقد روي من غير وجه عن النبي -ﷺ- هذا. وإنما يستغرب من حديث أبي موسى. سألت محمود بن غيلان عن هذا الحديث. فقال: هذا حديث أبي كريب. عن أبي أسامة. وسألت محمد بن إسماعيل «البخاري» عن هذا الحديث. فقال: هذا حديث أبي كريب، عن أبي أسامة، لم نعرفه إلا من حديث أبي كريب، عن أبي أسامة. فقلت له: حدثنا غير واحد عن أبي أسامة بهذا. فجعل يتعجب. وقال: ما علمت أن أحدا حدث بهذا غير أبي كريب. وقال محمد: كنا نرى أن أبا كريب أخذ هذا الحديث عن أبي أسامة في المذاكرة.","vol":"7","page":408},{"text":"٥٤٧٥ - (خ م ط ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: «طَعَامُ الاثنين كافِي الثلاثة، وطعامُ الثلاثة كافي الأربعة» أخرجه البخاري ومسلم و«الموطأ» والترمذي (١) .\n_________\n(١) رواه البخاري ٩ / ٤٦٧ في الأطعمة، باب طعام الواحد يكفي الاثنين، ومسلم رقم (٢٠٥٨) في الأشربة، باب فضيلة المواساة في الطعام، والموطأ ٢ / ٩٢٨ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، والترمذي رقم (١٨٢١) في الأطعمة، باب ما جاء في طعام الواحد يكفي الاثنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٥٧٨) . والحميدي (١٠٦٨) قال: حدثنا سفيان. وأحمد (٢/٢٤٤) قال: حدثنا سفيان. والبخاري (٧/٩٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. (ح) وحدثنا إسماعيل. قال: حدثني مالك. ومسلم (٦/١٣٢) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. والترمذي (١٨٢٠) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. (ح) وحدثنا قتيبة، عن مالك. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٣٨٠٤) عن قتيبة، عن مالك (ح) وعن علي بن شعيب، عن معن، عن مالك.\nكلاهما - مالك، وسفيان - عن أبي الزناد، عن الأعرج، فذكره.","vol":"7","page":408},{"text":"٥٤٧٦ - (م ت) جابر بن عبد الله - ﵄ - قال: سمعتُ رسول الله - ﷺ - يقول: «طعامُ الواحد يكفي الاثنين، وطعام الاثنين يكفي الأربعةَ، وطعام الأربعةِ يكفي الثمانية» أخرجه مسلم والترمذي.\nولمسلم: أنَّ النبي - ﷺ- قال: «طعامُ رجل يكفي رجلين، وطعامُ رجلين يكفي أربعة، وطعامُ أربعة يكفي ثمانية» . (١) . ⦗٤٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طعام الواحد يكفي الاثنين) معناه: أن شبع الواحد قوت الاثنين، وشبع الاثنين قوت الأربعة، وقيل: معناه نحو ما قاله عمر بن الخطاب ﵁ سنة الرَّمادة: «لقد هَمَمْتُ أن أُنزل على أهل كل بيت مثل عددهم، فإن الرجل لا يَهْلِك على نصف بطنه» .\n_________\n(١) رواه مسلم رقم (٢٠٥٩) في الأشربة، باب فضيلة المواساة في الطعام القليل، والترمذي رقم (١٨٢١) في الأطعمة، باب ما جاء في طعام الواحد يكفي الاثنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٠١) قال: حدثنا وكيع (ح) وعبد الرحمن. ومسلم (٦/١٣٢) قال: حدثنا ابن نمير، قال: حدثنا أبي «عبد الله بن نمير» (ح) وحدثني محمد بن المثنى، قال: حدثنا عبد الرحمن. والنسائي في الكبرى «تحفة الأشراف» (٢٧٤٩) عن ابن مثنى، وابن بشار. كلاهما عن عبد الرحمن. ثلاثتهم - وكيع، وعبد الرحمن، وعبد الله بن نمير - عن سفيان.\n٢ - وأخرجه أحمد (٣/٣٨٢) قال: حدثنا روح. والدارمي (٢٠٥٠) قال: أخبرنا أبو عاصم. ومسلم (٦/١٣٢) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا روح بن عبادة (ح) وحدثني يحيى بن حبيب، قال: حدثنا روح. وابن ماجة (٣٢٥٤) قال: حدثنا محمد بن عبد الله الرقي، قال: حدثنا يحيى بن زياد الأسدي. ثلاثتهم - روح، وأبو عاصم، والأسدي - عن ابن جريج.\nكلاهما - سفيان، وابن جريج - عن أبي الزبير، فذكره.\nوعن أبي سفيان، عن جابر، عن النبي -ﷺ- قال:\n«طعام الرجل يكفي رجلين، وطعام رجلين يكفي أربعة، وطعام أربعة يكفي ثمانية» .\nأخرجه أحمد (٣/٣٠١) قال: حدثنا عبد الرحمن، قال: أخبرنا سفيان، وفي (٣/٣١٥) قال: حدثنا أبو معاوية. ومسلم (٦/١٣٢) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وأبو كريب، وإسحاق بن إبراهيم. قال أبو بكر وأبو كريب: حدثنا، وقال الآخران: أخبرنا أبو معاوية. وفي (٦/١٣٢) قال: حدثنا قتيبة بن سعيد، وعثمان بن أبي شيبة، قالا: حدثنا جرير. والترمذي (١٨٢٠) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان.","vol":"7","page":408},{"text":"٥٤٧٧ - (ت) عبد الله بن عمر - ﵄ - قال: «تَجَشَّأ رجل عند النبيِّ - ﷺ-، فقال: كُفَّ عنَّا جُشَاءَك، فإن أكثرَهم شِبَعًا في الدنيا أطْوَلُهُم جُوعًا يومَ القيامة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٨٠) في صفة القيامة، باب صور من الفضائل، وإسناده ضعيف، ولكن يشهد له معنى الحديث الذي بعده، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه، وفي الباب عن أبي جحيفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: قال العماد ابن كثير: رواه الترمذي عن محمد بن حميد، وابن ماجة، عن عمرو بن رافع. كلاهما عن عبد العزيز بن عبد الله عن يحيى البكاء، فذكره. وقال الترمذي: حسن غريب. جامع المسانيد (٢٩/٤٤٦) .","vol":"7","page":409},{"text":"٥٤٧٨ - () أبوجحيفة - ﵁ - قال: كنت عندَ رسول الله - ﷺ-، فَتَجَشَّأتُ، فقال رسول الله - ﷺ-: «أقْصِرْ عنا من جُشائك، إنَّ أطْولَ الناس جُوعًا يوم القيامة أكثرُهم شِبَعًا في الدنيا» .\nقال: فما شَبِعْتُ بَعْدُ. أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه الحاكم في \" المستدرك \" ٤ / ١٢١ وصححه، وتعقبه الذهبي فقال: فيه فهد بن عوف، قال المديني: كذاب، وعمر (يعني بن موسى) هالك، وذكر الحديث أيضًا المنذري في \" الترغيب والترهيب \"، فقال: رواه الحاكم وقال: صحيح الإسناد، قال المنذري: بل واه جدًا، فيه فهد بن عوف، وعمر بن موسى، لكن رواه البزار بإسنادين رواة أحدهما ثقات: ورواه ابن أبي الدنيا والطبراني في \" الكبير \" و\" الأوسط \"، والبيهقي ... الخ، وانظر \" الترغيب \" ٣ / ١٢٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول.\nقلت: عزاه الحافظ زكي الدين المنذري في ترغيبيه (٣١٧٩) للحاكم وقال عنه: صحيح الإسناد وتعقبه: بل واه جدّا فيه فهد بن عوف وعمرو بن موسى، لكن رواه البزار بإسنادين، رواة أحدهما ثقات،ورواه ابن أبي الدنيا، والطبراني في الكبير والأوسط والبيهقي.","vol":"7","page":409},{"text":"٥٤٧٩ - () نافع مولى ابن عمر - ﵄ - قال: «أهْدَى رجل من العراق إلى ابن عمر جَوَارِشَ، فقال: ما يُصنَع بهذا؟ قال: إذا كظَّكَ الطعامُ أخَذْتَ منه، قال: والله ما شَبِعْتُ مُنذُ كذا وكذا، لا حاجة لي فيه» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَوَارِش) الجورش: دواء يُرَكَّب ليهضم الطعم، ويُفَتِّق الشهوة.\n(كظَّك) كظّه الطعام والشراب: إذا ملأ جوفه، ووجد منه ثقلًا.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين، لم أهتد إليه.","vol":"7","page":410},{"text":"٥٤٨٠ - (ت) مقدام بن معد يكرب - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «ما مَلأ آدميّ وعاء شَرًا من بَطْنٍ، بِحَسْب ابن آدم لُقَيْمَات (١) يُقِمنَ صُلْبَه، فإن كان لا مَحَالةَ: فَثُلُث لطَعَامِه، وثُلث لشرابِهِ، وثُلُث لنَفَسِه» أخرجه الترمذي (٢) .\n_________\n(١) في نسخ الترمذي المطبوعة: أكلات، بضم الهمزة والكاف، والأكلة: اللقمة، وعند ابن حبان وابن ماجة: لقيمات.\n(٢) رقم (٢٣٨١) في الزهد، باب ما جاء في كراهية كثرة الأكل، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا ابن حبان وابن ماجة والحاكم ٤ / ١٢١ وصححه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/١٣٢) قال: ثنا أبو المغيرة، قال: ثنا سليمان بن سليم الكناني. والترمذي (٢٣٨٠) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك. قال: أخبرنا إسماعيل ابن عياش، قال: حدثني أبو سلمة الحمصي، وحبيب بن صالح. (ح) وحدثنا الحسين بن عرفة، قال: حدثنا إسماعيل بن عياش، عن أبي سلمة الحمصي، وحبيب بن صالح. والنسائي في الكبرى «الورقة ٨٨ - أ» قال: أخبرني عمرو بن عثمان، قال: حدثنا بقية، عن أبي سلمة سليمان بن سليم. (ح) وحدثنا محمد بن سلمة، قال: حدثنا ابن وهب، قال: أخبرني معاوية بن صالح.\nثلاثتهم - سليمان بن سليم أبو سلمة، وحبيب بن صالح، ومعاوية بن صالح - عن يحيى بن جابر، فذكره.","vol":"7","page":410},{"text":"<span data-type=\"title\" id=toc-1158>الفصل السادس: في آداب متفرقة</span>\n<span data-type=\"title\" id=toc-1159>الحث على العَشاء</span>\n٥٤٨١ - (ت) أنس بن مالك - ﵁ -: أن رسول الله - ﷺ- قال: «تَعَشَّوْا ولو بكَفٍّ من حَشَف، فإن تَرْكَ العَشاءِ مَهرَمة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٥٧) في الأطعمة، باب ما جاء في فضل العشاء، من حديث عنبسة بن عبد الرحمن القرشي عن عبد الملك بن علاق، قال الترمذي: هذا حديث منكر لا نعرفه إلا من هذا الوجه، وعنبسة يضعف في الحديث، وعبد الملك بن علاق مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدّا: أخرجه الترمذي (١٨٥٦) قال: حدثنا يحيى بن موسى، قال: حدثنا محمد بن يعلى الكوفي، قال: حدثنا عنبسة بن عبد الرحمن القرشي، عن عبد الملك بن علاق، فذكره.\nقال الترمذي: هذا حديث منكر لا نعرفه إلا من هذا الوجه، وعنبسة يضعف في الحديث، وعبد الملك بن علاق مجهول.","vol":"7","page":411},{"text":"٥٤٨٢ - (ط) أنس بن مالك - ﵁ - قال: «رأيت عمر -[وهو يومئذ] أميرُ المؤمنين - يُطْرَحُ له عن عَشَائه صَاع من التمر فيأكله، ويأكل الحَشَفَ معه» .\nأخرجه «الموطأ» (١)، ولم يذكر «عن عَشائه» وذكرها رزين.\n_________\n(١) ٢ / ٩٣٣ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٨٠٠) قال: عن إسحاق بن عبد الله بن أبي طلحة، عن أنس، فذكره.","vol":"7","page":411},{"text":"<span data-type=\"title\" id=toc-1160>ذم الطعام</span>\n٥٤٨٣ - (خ م د ت) أبو هريرة - ﵁ - قال: «ما عَابَ ⦗٤١٢⦘ رسول الله - ﷺ- طعامًا قطُّ، إن اشْتَهَاهُ أكله، وإن كَرهه تركه» .\nوفي رواية «إن اشْتَهى شيئًا أكله، وإن كرهه تركه» .\nأخرجه البخاري ومسلم وأبو داود والترمذي.\nوفي رواية لمسلم: «ما رأيتُ رسول الله - ﷺ- عاب طعامًا قط، كان إذا اشْتَهَاه أكله، وإن لم يشْتَهِه سكت» (١) .\n_________\n(١) رواه البخاري ٩ / ٤٧٧ في الأطعمة، باب ما عاب النبي ﷺ طعامًا، وفي الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٢٠٦٤) في الأشربة، باب لا يعيب الطعام، وأبو داود رقم (٣٧٦٤) في الأطعمة، باب في كراهية ذم الطعام، والترمذي رقم (٢٠٣٢) في البر والصلة، باب ما جاء في ترك العيب للنعمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٧٤) قال: حدثنا يحيى وعبد الرحمن، عن سفيان. وفي (٢/٤٧٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٨١) قال: حدثنا وكيع. والبخاري (٤/٢٣٠) قال: حدثني علي بن الجعد. قال: أخبرنا شعبة. وفي (٧/٩٦) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. ومسلم (٦/١٣٣ و١٣٤) قال: حدثنا يحيى بن يحيى وزهير بن حرب، وإسحاق بن إبراهيم. قال زهير: حدثنا. وقال الآخران: أخبرنا جرير (ح) وحدثنا أحمد بن يونس. قال: حدثنا زهير. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق، وعبد الملك بن عمرو وعمر بن سعد أبو داود الحفري، كلهم عن سفيان. (ح) وحدثناه أبو كريب ومحمد بن المثنى. قالا: حدثنا أبو معاوية. وأبو داود (٣٧٦٣) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وابن ماجة (٣٢٥٩) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. والترمذي (٢٠٣١) قال: حدثنا أحمد بن محمد. قال: أخبرنا عبد الله بن المبارك، عن سفيان.\nستتهم - سفيان، وشعبة، ووكيع، وجرير، وزهير بن معاوية، وأبو معاوية - عن سليمان الأعمش، عن أبي حازم، فذكره.\n(*) ورواية مسلم:\nأخرجها أحمد (٢/٤٧٢ و٤٩٥) . ومسلم (٦/١٣٦) قال: ثنا أبو بكر بن أبي شيبة وأبو كريب ومحمد بن المثنى وعمرو الناقد. وابن ماجة (٣٢٥٩) قال: حدثنا أبو بكر بن أبي شيبة.\nخمستهم - أحمد، وأبو بكر، وأبو كريب، وابن المثنى، وعمرو - عن أبي معاوية، عن الأعمش، عن أبي يحيى مولى آل جعدة، فذكره.","vol":"7","page":411},{"text":"<span data-type=\"title\" id=toc-1161>الذُّبَاب في الطعام</span>\n٥٤٨٤ - (د خ) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إذا وقَعَ الذُّبَابُ في إنَاءِ أحدِكم: فامْقُلُوه - يقول: اغْمِسُوه - فإن في أحَدِ جنَاحَيْه دَاء، وفي الآخَرِ شِفَاء، وإنه يَتَّقي بجنَاحِه الذي في الداء، فَلْيَغْمِسه كُلَّه» .\nوفي رواية قال: قال رسول الله - ﷺ-: «إذا وقع الذباب في إناء أحدكم: فَلْيَغْمِسه كلَّه، ثم لْيَنْزِعْه، فإن في أحد جناحيه شِفاء، وفي الآخَر داء» .\nأخرج الأولى أبو داود، والثانية البخاري (١) .\n_________\n(١) رواه أبو داود رقم (٣٨٤٤) في الأطعمة، باب في الذباب يقع في الطعام، والبخاري ١٠ / ٢١٣ في الطب، باب إذا وقع الذباب في الإناء، وفي بدء الخلق، وباب فيها من كل دابة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٩٨) قال: حدثنا سليمان. قال: حدثنا إسماعيل. والدارمي (٢٠٤٤) قال: أخبرنا عبد الله بن مسلمة. قال: حدثنا سليمان بن بلال. والبخاري (٤/١٥٨) قال: حدثنا خالد بن مخلد. قال: حدثنا سليمان بن بلال. وفي (٧/١٨١) قال: حدثنا قتيبة. قال: حدثنا إسماعيل بن جعفر. وابن ماجة (٣٥٠٥) قال: حدثنا سويد بن سعيد. قال: حدثنا مسلم بن خالد.\nثلاثتهم - إسماعيل، وسليمان، ومسلم - عن عتبة بن مسلم مولى بني تيم، عن عبيد بن حنين، فذكره.\nوعن سعيد المقبري، عن أبي هريرة، قال: قال رسول الله -ﷺ-:\n«إذا وقع الذباب في إناء أحدكم، فإن في أحد جناحيه داء، وفي الآخر شفاء، وإنه يتقي بجناحه الذي فيه الداء فليغمسه كله» .\nأخرجه أحمد (٢/٢٢٩) قال: حدثنا بشر بن مفضل، عن ابن عجلان. وفي (٢/٢٤٦) قال: حدثنا سفيان، عن ابن العجلان. وفي (٢/٤٤٣) قال: حدثنا وكيع، عن إبراهيم بن الفضل. وأبو داود (٣٨٤٤) قال: حدثنا أحمد بن حنبل. قال: حدثنا بشر - يعني ابن المفضل - عن ابن عجلان. وابن خزيمة (١٠٥) قال: حدثنا أبو الخطاب زياد بن يحيى الحساني. قال: حدثنا بشر بن المفضل. قال: حدثنا محمد بن عجلان.\nكلاهما - ابن عجلان، وإبراهيم بن الفضل - عن سعيد بن أبي سعيد المقبري، فذكره.","vol":"7","page":412},{"text":"٥٤٨٥ - (س) أبو سعيد الخدري - ﵁ - قال: إن النبيَّ - ﷺ- قال: «إذا وقع الذباب في إناء أحدكم: فَلْيَمْقُلْه» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٧٨ و١٧٩ في الفرع والعتيرة، باب في الذباب يقع في الإناء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٣/٢٤) قال: حدثنا يحيى. وفي (٣/٦٧) قال: حدثنا يزيد. وعبد بن حميد (٨٨٤) قال: حدثنا أبو بكر الحنفي. وابن ماجة (٣٥٠٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. والنسائي (٧/١٧٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى.\nثلاثتهم - يحيى بن سعيد، ويزيد، وأبو بكر الحنفي - عن ابن أبي ذئب، قال: حدثني سعيد بن خالد، عن أبي سلمة، فذكره.","vol":"7","page":413},{"text":"<span data-type=\"title\" id=toc-1162>الأكل مع المجذوم</span>\n٥٤٨٦ - (ت د) جابر بن عبد الله - ﵄ -: «أن رسول الله أخذَ بِيدِ مَجْذُوم، فَوضعها معه في القَصْعَة، وقال: كُلْ، ثِقَة بالله، وتَوَكُّلًا عليه» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٣٩٢٥) في الطب، باب في الطيرة، والترمذي رقم (١٨١٨)، باب ما جاء في الأكل مع المجذوم، من حديث المفضل بن فضالة عن حبيب بن الشهيد عن محمد بن المنكدر، وإسناده ضعيف، قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث يونس بن محمد عن المفضل بن فضالة، والمفضل بن فضالة هذا شيخ بصري، والمفضل بن فضالة شيخ آخر مصري أوثق من هذا وأشهر، وقد روى شعبة هذا الحديث عن حبيب بن الشهيد عن ابن بريدة أن ابن عمر أخذ بيد مجذوم، وحديث شعبة أثبت عندي وأصح، ورواه أيضًا الحاكم ١ / ١٣٧ وصححه، ووافقه الذهبي، وحسنه الحافظ ابن حجر، في \" أمالي الأذكار \"، وانظر \" شرح الأذكار \" ٥ / ٢١٦ و٢١٧ في الجمع بين هذا الحديث، وحديث أبي هريرة الآتي رقم (٥٤٨٩) وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول: الصحيح وقفه: أخرجه عبد بن حميد (١٠٩٢) . وأبو داود (٣٩٢٥) قال: حدثنا عثمان ابن أبي شيبة. وابن ماجة (٣٥٤٢) قال: حدثنا أبو بكر، ومجاهد بن موسى، ومحمد بن خلف العسقلاني. والترمذي (١٨١٧) قال: حدثنا أحمد بن سعيد الأشقر، وإبراهيم بن يعقوب.\nسبعتهم - عبد بن حميد، وعثمان بن أبي شيبة، وأبو بكر، ومجاهد بن موسى، والعسقلاني، وأحمد بن سعيد، وإبراهيم بن يعقوب - قالوا: حدثنا يونس بن محمد، قال: حدثنا مفضل بن فضالة، عن حبيب بن الشهيد، عن محمد بن المنكدر، فذكره.\nقال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث يونس بن محمد عن المفضل بن فضالة.\nقلت: الصحيح وقفه على ابن عمر، راجع «فتح المجيد» بتحقيقي.","vol":"7","page":413},{"text":"٥٤٨٧ - () بريدة - ﵁ -: «أن أبا بكر وعمر فَعلاَ مِثْل ذلك، وقالا مثل ذلك» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وانظر \" شرح الأذكار \" ٥ / ٢١٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين العبدري، لم أهتد إليه.","vol":"7","page":413},{"text":"٥٤٨٨ - () نافع - مولى ابن عمر - ﵄ -: «أن ابن عمر كان يأكل مع المجذوم والأبْرَص» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n راجع الحديث رقم (٥٤٨٦) .","vol":"7","page":413},{"text":"٥٤٨٩ - (م) عمرو بن الشريد - ﵁ - عن أبيه قال: «كان في وَفْدِ ثَقيف رجل مجذوم، فأرسل إليه النبي - ﷺ-: إنَّا قد بايَعناك، فارْجِع» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٢٣١) في السلام، باب اجتناب المجذوم ونحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٨٩) قال: حدثنا هاشم بن القاسم، قال: حدثنا شريك. وفي (٤/٣٩٠) قال: حدثنا هشيم بن بشير. ومسلم (٧/٣٧) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا شريك بن عبد الله، وهشيم بن بشير. وابن ماجة (٣٥٤٤) قال: حدثنا عمرو بن رافع، قال: حدثنا هشيم. والنسائي (٧/١٥٠) قال: أخبرنا زياد بن أيوب، قال: حدثنا هشيم. وفي الكبرى «تحفة الأشراف» (٤٨٣٧) عن الحسن بن إسماعيل، عن هشيم.\nكلاهما - شريك بن عبد الله، وهشيم - عن يعلى بن عطاء، عن عمرو بن الشريد، فذكره.","vol":"7","page":414},{"text":"<span data-type=\"title\" id=toc-1163>باكورة الثمار</span>\n٥٤٩٠ - (م) أبو هريرة - ﵁ -: «أن رسول الله - ﷺ- كان يُؤتَى بأوَّلِ الثَّمَرِ، فيقول: اللَّهُمَّ بَارِكْ لنا في مَدِينَتنا، وفي ثمارنا، وفي مُدِّنا وفي صَاعنا، بَرَكةً مع برَكة، ثم يُعْطِيه أصغر من يحضُره من الْوُلْدَان» أخرجه مسلم (١) .\n_________\n(١) رقم (١٣٧٣) في الحج، باب فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٥٥٢) . والدارمي (٢٠٧٨) قال: أخبرنا نعيم بن حماد، عن عبد العزيز بن محمد. والبخاري في «الأدب المفرد» (٣٦٢) قال: حدثنا موسى. قال: حدثنا عبد العزيز. ومسلم (٤/١١٦) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس - فيما قرئ عليه - وفي (٤/١١٧) قال: حدثنا يحيى بن يحيى. قال: أخبرنا عبد العزيز بن محمد المدني. وابن ماجة (٣٣٢٩) قال: حدثنا محمد بن الصباح ويعقوب بن حميد بن كاسب. قالا: حدثنا عبد العزيز بن محمد. والترمذي (٣٤٥٤) . وفي «الشمائل» (٢٠١) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس. (ح) وحدثنا إسحاق بن موسى. قال: حدثنا معن. قال: حدثنا مالك. والنسائي في «عمل اليوم والليلة» (٣٠٢) قال: أخبرنا قتيبة بن سعيد، عن مالك. (ح) والحارث بن مسكين - قراءة عليه وأنا أسمع -. عن ابن القاسم. قال: حدثنا مالك.\nكلاهما - مالك بن أنس، وعبد العزيز بن محمد - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"7","page":414},{"text":"<span data-type=\"title\" id=toc-1164>بقيَّة الطعام</span>\n٥٤٩١ - (ت) عائشة - ﵂ -: أنهم ذبحوا شاة، فقال النبي - ﷺ-: «ما بَقي منها؟ قالت: ما بقِي منها إلا كَتِفُها، قال: بقي كلُّها إلا كَتِفها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٧٢) في صفة القيامة، باب رقم (٣٤)، وإسناده حسن، وقال الترمذي: هذا حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/٥٠) . والترمذي (٢٤٧٠) قال: حدثنا محمد بن بشار.\nكلاهما - أحمد بن حنبل، ومحمد بن بشار - قالا: حدثنا يحيى بن سعيد، عن سفيان، عن أبي إسحاق، عن أبي ميسرة، فذكره.\n* قال أبو عيسى: أبو ميسرة، هو الهمداني. اسمه عمرو بن شرحبيل.","vol":"7","page":414},{"text":"<span data-type=\"title\" id=toc-1165>الباب الثاني: في المباح من الأطعمة والمكروه</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-1166>الفصل الأول: في الحيوان:</span>\n<span data-type=\"title\" id=toc-1167>الضَّبّ</span>\n٥٤٩٢ - (خ م ط د س) عبد الله بن عباس - ﵄ - «أن خالد بن الوليد -[الذي يقال له]: سَيْفُ الله - أخبره: أنه دخل مع رسول الله - ﷺ- على ميمونة - زوج النبي - ﷺ-، وهي خالتُه وخالةُ ابن عباس - فوجد عندها ضَبًَّا مَحْنُوذًا، قَدِمَتْ به أُخْتُها حُفَيدَةُ بنت الحارث من نَجْد، فقدَّمت الضَّبَّ لرسول الله - ﷺ- وكان قَلَّما يُقَدَّم بين يديه الطعام حتى يُحدَّث عنه ويُسمَّى له - فأهْوى رسول الله - ﷺ- بيده إلى الضب، فقالت امرأة من النسوة الحُضُور: أخْبِرْن رسول الله - ﷺ- بما قَدَّمْتُنَّ له، قُلْنَ: هو الضَّبُّ يا رسول الله، فرفع رسول الله - ﷺ- يدَه، فقال خالد بن الوليد: أحَرَامٌ الضَّبُّ يا رسول الله؟ قال: لا، ولكنه لم يكن بأرض قومي، فأجدِني أعَافُه، قال خالد: فاجْتَرَرْتُه فأكلته، ورسول الله - ﷺ- ينظر، فلم يَنْهني» . ⦗٤١٦⦘\nومن الرواة من لم يقل فيه: «عن خالد» وجعله من مسند ابن عباس.\nوفي رواية عن ابن عباس نفسه قال: أهْدَتْ خالتي أُمُّ حُفَيْد إلى رسول الله - ﷺ- سَمْنًا وأقطًا وأضُبًّا، فأكل من السَّمن والأقِط، وترك الضَّبَّ تَقَذُّرًا، وأُكل على مائدة رسول الله - ﷺ-، ولو كان حرامًا ما أُكِلَ على مائدة رسول الله - ﷺ-.\nوفي أخرى له «أن أم حُفَيدَةَ بنت الحارث بن حزن خالة ابن عباس أهدت لرسول الله - ﷺ- سَمْنًا وأقِطًا وأَضُبًَّا، فدعا بهنَّ، فأُكِلْنَ على مائدته، وتركهنَّ كالمتقَذِّر لهنَّ، ولو كنَّ حرامًا ما أُكِلْنَ على مائدة رسول الله - ﷺ- ولا أمر بأكلهن» .\nوفي رواية له قال: «دخلت أنا وخالد بن الوليد على مائدة رسول الله - ﷺ- ببيت ميمونة، فأُتي بضبٍّ مَحْنُوذ، فأهْوَى إليه رسول الله - ﷺ- بيده، فقال بعض النِّسْوَة اللاتي في بيت ميمونة: أخْبِرُوا رسول الله - ﷺ- بما يُرِيد أن يأكل، فرفع رسول الله - ﷺ- يدَه، فقلت: أحرام هو يا رسول الله؟ قال: لا، ولكنه لم يكن بأرض قومي، فأجدُني أعافُه، قال خالد: فاجْتَرَرتُه، فأكلتُه ورسول الله - ﷺ- ينظر» .\nوفي أخرى له قال: «أُتِيَ رسول الله - ﷺ-، وهو في بيت ميمونة، وعنده خالد بن الوليد بلَحْم ضَبٍّ ... ثم ذكر معناه» . ⦗٤١٧⦘\nومنهم من قال فيه: عن ابن عباس عن خالد، وذكر الرواية الأولى، وفيها: «قَدِمَتْ به أُخْتُها حُفَيْدَةُ بنت الحارث من نجْد» قال بعضُ الرواة: «وكانت تحت رجل من بني جعفر» .\nأخرجه البخاري ومسلم، وفيها روايات أُخَر لم يذكر الحميديُّ لفظَها، وقال: وعلى هذه الروايات عوَّل البخاري في أنه من مسند خالد بن الوليد، قال: وقد أخرج مسلم الروايات بالوجهين في كتابه.\nوأخرج مسلم من حديث يزيد بن الأصَم قال: «دَعَانا عَرُوس بالمدينة، فقرَّب إلينا ثلاثة عشر ضَبًّا، فآكِل وتَارِك، فلقيتُ ابنَ عباس من الغد، فأخبرتُه، فأكثر القومُ حولَه، [حتى] قال بعضهم: قال رسول الله - ﷺ-: لا آكُلُه، ولا أنْهَى عنه، ولا أُحَرِّمُه، فقال ابن عباس: بئْس ما قُلْتُم، ما بُعِثَ نبيُّ الله - ﷺ- إلا مُحَلّلًا ومُحرِّمًا، إن رسول الله - ﷺ- بينما هو عند ميمونة، وعنده الفضل بن عباس وخالد بن الوليد، وامرأة أخرى، إذ قُرِّبَ إليهم خِوَان عليه لَحْم، فلما أراد النبي - ﷺ- أن يأكُلَ قالت له ميمونة: إنه لَحْمُ ضَبّ، فَكَفَّ يدَه، وقال: هذا لَحْم لم آكُلُه قط، وقال لهم: كلُوا، فأكَلَ منه الفضل وخالد بن الوليد، والمرأة، وقالت ميمونة: لا آكلُ من شيء إلا شيئًا (١) يأكل منه رسول الله - ﷺ-» .\nوأخرج «الموطأ» عن خالد: «أنه دخل مع رسول الله - ﷺ- بَيْتَ مَيمونةَ ⦗٤١٨⦘ زوج النبي - ﷺ- فأُتِي بضَبٍّ مَحْنُوذ، فأهْوى إليه رسول الله - ﷺ- بيده، فقال بعضُ النسوة اللاتي في بيت ميمونة: أخْبِرُوا رسول الله - ﷺ- بما يُريد أن يأكل منه، فقيل: هو ضَبٌّ يا رسول الله، فرفع يدَه، فقلتُ: أحرام هو يا رسول الله؟ قال: لا، ولكنه لم يكن بأرض قومِي، فأجدُني أعافُه، فاجْتَرَرْتُه فأكلتُه، ورسول الله - ﷺ- ينظر» . وأخرج أبو داود رواية «الموطأ» .\nوله في أخرى عن ابن عباس: «أن خالتَه أهْدَتْ إلى رسول الله - ﷺ- سَمْنًا وأضُبًّا وأقِطًا ... وذكر الحديث» وهي الرواية الثانية.\nوأخرج النسائي رواية «الموطأ»، والرواية الثانية، وهي التي أخرجها أبو داود.\nوله في أخرى عنه عن خالد «أن رسول الله - ﷺ- أُتِيَ بضَبٍّ مَشْويّ، فقُرِّبَ إليه، فأهْوَى إليه يدَه ليأكُلَ منه، قال له مَن حضر: يا رسول الله، إنه لَحْمُ ضبٍّ، فرفع يدَه عنه، فقال له خالد بن الوليد: يا رسول الله، أحَرَام الضَّبُّ؟ قال: لا، ولكنه لم يكن بأرض قومي، فأجدُني أعَافُه، فأهْوَى خالد إلى الضبِّ، فأكَلَ منه ورسول الله - ﷺ- ينظر» .\nوله في أخرى عن ابن عباس: أنه سُئِلَ عن أكل الضِّبَاب؟ فقال: ⦗٤١٩⦘ أهْدَتْ أمُّ حُفَيْد إلى رسول الله - ﷺ- سَمْنًا وأقِطًا وأضُبًّا، فأكل السَّمْن والأقِط ... وذكر نحو الثانية.\nوفي رواية لأبي داود عن ابن عباس قال: «كنت في بيت ميمونة، فدخل رسول الله - ﷺ-، ومعه خالد بن الوليد، فجاءوا بضَبَّيْن مَشْوِيَّيْن على ثُمَامَتَيْن، فتبزَّق رسول الله - ﷺ-، فقال له خالد [ابن الوليد]: إخَالُك تَقْذَرهُ يا رسول الله؟ قال: أجل، ثم أُتِيَ رسول الله - ﷺ- بلَبَن فشرب، ثم قال: إذا أكل أحدُكم طعامًا فليقل: اللهم بارِكْ لنا فيه، [وأطْعِمْنا خيرًا منه، وإذا سُقي لَبنًاَ فليقُل: اللهم بارك لنا فيه] وزِدْنا منه، فإنه ليس شيء يُجْزِئ من الطعام والشراب إلا اللبن» (٢) .\nهذا الحديث باختلاف طُرُقه، بعضُها عن ابن عباس عن خالد، وبعضها عن نفسه، فيحتاج إلى أن يكون حديثين في مُسندين، ولكن حيث اختلفت طُرُقُه أوْرَدْناهُ حديثًا واحدًا عن ابن عباس، فإن اللفظ في الجميع له، ونبَّهنا على ما هو له، وما هو لخالد (٣) . ⦗٤٢٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المحْنُوذ): المَشويّ.\n(أَعَافُه) عِفْتُ الشيء أعافه: إذا كرهته.\n(أَضُبًّا) الأَضُبُّ: جمع قلّة للضَّبّ.\n(أَقِطا) الأقط: لبن جامد يابس.\n(عَرُوس) العروس: اسم يقع على الرجل والمرأة أيام بنائهما أو دخول أحدهما بالآخر.\n_________\n(١) وفي بعض النسخ: إلا شيء.\n(٢) وإسناد رواية أبي داود هذه، ضعيف.\n(٣) رواه البخاري ٩ / ٤٦٦ في الأطعمة، باب ما كان النبي ﷺ لا يأكل حتى يسمى له فيعلم ما هو، وباب الشواء، وفي الذبائح، باب الضب، ومسلم رقم (١٩٤٥) و(١٩٤٦) و(١٩٤٨) في الصيد، باب إباحة الضب، والموطأ ٢ / ٩٦٨ في الاستئذان، باب ما جاء في أكل الضب، وأبو داود رقم (٣٧٩٣) و(٣٧٩٤) في الأطعمة، باب في أكل الضب، ورقم (٣٧٣٠) في الأشربة، باب ما يقول إذا شرب اللبن، والنسائي ٧ / ١٩٨ و١٩٩ في الصيد، باب الضب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في «الموطأ» (٥٩٩) . والبخاري (٧/١٢٥) قال: حدثنا عبد الله بن مسلمة. وأبو داود (٣٧٩٤) قال: حدثنا القعنبي. والنسائي في الكبرى «تحفة الأشراف» (٣٥٠٤) عن هارون بن عبد الله، عن معن.\nكلاهما - القعنبي، ومعن - عن مالك.\n٢ - وأخرجه أحمد (٤/٨٨) . ومسلم (٦/٦٨) قال: حدثني أبو بكر بن النضر، وعبد بن حميد. والنسائي (٧/١٩٨) قال: أخبرنا أبو داود.\nأربعتهم - أحمد، وأبو بكر، وعبد بن حميد، وأبو داود - عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح بن كيسان.\n٣- وأخرجه أحمد (٤/٨٩) قال: حدثنا عتاب، قال: حدثنا عبد الله - يعني ابن المبارك -. والدارمي (٢٠٢٣) قال: أخبرنا عبد الله بن صالح، قال: حدثني الليث. والبخاري (٧/٩٢) قال: حدثنا محمد ابن مقاتل، أبو الحسن، قال: أخبرنا عبد الله. ومسلم (٦/٦٨) قال: حدثني أبو الطاهر وحرملة، جميعا عن ابن وهب.\nثلاثتهم - ابن المبارك، والليث، وابن وهب - عن يونس.\n٤ - وأخرجه البخاري (٧/٩٣) قال: حدثنا علي بن عبد الله، قال: حدثنا هشام بن يوسف، قال: أخبرنا معمر.\n٥ - وأخرجه ابن ماجة (٣٢٤١) قال: حدثنا محمد بن المصفى الحمصي. والنسائي (٧/١٩٧) قال: أخبرنا كثير بن عبيد.\nكلاهما - ابن المصفى، وكثير - عن محمد بن حرب، قال: حدثنا محمد بن الوليد الزبيدي.\nخمستهم - مالك، وصالح، ويونس، ومعمر، والزبيدي - عن ابن شهاب، عن أبي أمامة بن سهل بن حنيف، عن عبد الله بن عباس، فذكره.\n* أخرجه أحمد (٤/٨٨) قال: حدثنا روح، قال: حدثنا مالك، عن ابن شهاب، عن أبي أمامة بن سهل، عن عبد الله بن عباس، وخالد بن الوليد، أنهما دخلا مع رسول الله -ﷺ-، فذكراه.\n(*) في رواية معن عن مالك «أن خالد بن الوليد دخل بيت ميمونة، فذكره ولم يقل عن خالد، إلا أن في آخره ما يدل على أنه عن خالد» .","vol":"7","page":415},{"text":"٥٤٩٣ - (ط) سليمان بن يسار: قال: «دخل رسول الله - ﷺ- بَيْت ميمونة بنت الحارث، فإذا ضِباب فيها بَيْض، ومعه عبد الله بن عباس وخالد بن الوليد، فقال: من أين لكم هذا؟ قالت: أهْدَتْه لي أختي هُزَيلة بنت الحارث، فقال لعبد الله بن عباس وخالد بن الوليد: كُلا، فقالا: أو لا تأكُل أنت يا رسول الله؟ فقال: إني تَحْضُرني من الله حاضِرة، قالت ميمونة: أنَسْقيك يا رسول الله من لبن عندنا؟ فقال: نعم، فلما شرب قال: من أين لكم هذا؟ قالت: أهْدَته لي أختي هُزَيلة، فقال رسول الله - ﷺ-: أرأيتِكِ جاريتَكِ التي كنتِ اسْتَأمَرتِيني في عِتْقها؟ أعْطِيها أخْتَكِ، وَصِلي بها رَحِمَكِ، تَرْعَى عليها، فإنه خير لكِ» .\nأخرجه «الموطأ»، ويحتمل أن تكون من جملة روايات الحديث الذي قبله، ⦗٤٢١⦘ ولكنه حيث أخرجه مرسلًا عن سليمان بن يسار أفْرَدْناه منه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حاضِرَة) أراد: الملائكة الذين يحضرونه، وحاضرة: صفة طائفة أو جماعة.\n_________\n(١) ٢ / ٩٦٧ في الاستئذان، باب ما جاء في أكل الضب مرسلًا، قال ابن عبد البر: وقد رواه بكير بن الأشج عن سليمان بن يسار عن ميمونة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٨٧٠) قال: عن عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصعة، فذكره.","vol":"7","page":420},{"text":"٥٤٩٤ - (خ م ط ت س) عبد الله بن عمر - ﵄ -: «أن النبيَّ - ﷺ- كان معه ناس من أصحابه، فيهم سعد، وأُتوا بلحم ضبّ، فنادت امرأة من نساء النبيِّ - ﷺ-: إنه لَحمُ ضبّ، فقال رسول الله - ﷺ-: كُلوا، فإنه حلال، ولكنه ليس من طعامي» .\nوفي حديث غُنْدَر عن شعبة عن تَوْبَةَ العنبريِّ قال: قال لي الشعبي: أرأيتَ حديثَ الحسن - يعني ابن أبي الحسن البصري - عن النبيِّ - ﷺ-، وقاعَدْتُ ابنَ عمر قريبًا من سنتين أو سنة ونصف، فلم أسمعه روى عن النبيِّ - ﷺ- غير هذا، قال: كان ناس من أصحاب النبيِّ - ﷺ- فيهم سعد، فذهبوا يأكلون من لحم، فنادتهم امرأة من بعض أزواج النبيِّ - ﷺ-: إنه لحم ضبّ فأمْسَكُوا، فقال رسول الله - ﷺ-: «كلوا، واطعَمُوا، فإنه حلال - أو قال: لا بأس به - شك توبة - ولكنه ليس من طعامي» . ⦗٤٢٢⦘\nأخرجه البخاري ومسلم.\nوللبخاري «أن رسول الله - ﷺ- سُئِل عن الضبِّ. فقال: لا آكُلُه ولا أُحَرِّمُه» .\nولمسلم بنحوه، وقال: «وهو على المنبر» .\nوفي أخرى كذلك، ولم يقل: «على المنبر» .\nوفي أخرى «أُتِيَ بضبٍّ فلم يأكلْه، ولم يُحرِّمْه» .\nوفي أخرى «أنه سئل عن الضب؟ فقال: لا آكله ولا أنْهَى عنه» .\nوفي رواية «الموطأ» أن رجلًا نادى رسول الله - ﷺ- فقال: يا رسول الله، ما ترى في الضب؟ فقال رسول الله - ﷺ-: «لَسْتُ بآكِلِه، ولا بمُحَرِّمِه» .\nوفي رواية الترمذي «أن رسول الله - ﷺ- سِئل عن أكل الضبِّ؟ فقال: لا آكُلُه ولا أُحَرِّمُه» .\nوأخرج النسائي رواية «الموطأ» (١) .\n_________\n(١) رواه البخاري ٩ / ٥٧١ في الصيد، باب الضب، وفي خبر الواحد، باب خبر المرأة الواحدة، ومسلم رقم (١٩٤٣) و(١٩٤٤) في الصيد، باب إباحة الضب، والموطأ ٢ / ٩٦٨ في الاستئذان، باب ما جاء في أكل الضب، والترمذي رقم (١٧٩١) في الأطعمة، باب ما جاء في أكل الضب، والنسائي ٧ / ١٩٧ في الصيد، باب الضب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٨٤) (٥٥٦٥) قال: حدثنا محمد بن جعفر. وفي (٢/١٣٧) (٦٢١٣) قال: حدثنا يحيى بن أبي بكير. والبخاري (٩/١١٢) قال: حدثنا محمد بن الوليد، قال: حدثنا محمد بن جعفر. ومسلم (٦/٦٧) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر.\nثلاثتهم - محمد بن جعفر، ويحيى بن أبي بكير، ومعاذ بن معاذ - قالوا: حدثنا شعبة، عن توبة العنبري.\n٢ - وأخرجه أحمد (٢/١٥٧) (٦٤٦٥) قال: حدثنا أبو قطن، قال: حدثنا شعبة، عن عبد الله بن أبي السفر.\nكلاهما - توبة العنبري، وابن أبي السفر - عن الشعبي، فذكره.\n(*) في رواية محمد بن جعفر: عن توبة العنبري، قال: قال لي الشعبي: أرأيت حديث الحسن، عن النبي -ﷺ- وقاعدت ابن عمر قريبا من سنتين، أو سنة ونصف، فلم أسمعه روى عن النبي -ﷺ- غير هذا، قال: كان ناس من أصحاب النبي -ﷺ- فيهم سعد.. الحديث.\n* أخرجه ابن ماجة (٢٦) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو النضر، عن شعبة، عن عبد الله بن أبي السفر، قال: سمعت الشعبي يقول: جالست ابن عمر سنة فما سمعته يحدث عن رسول الله -ﷺ- شيئا.\n- وعن عبد الله بن دينار، عن عبد الله بن عمر:\n«أن رجلا نادى رسول الله -ﷺ- فقال: يا رسول الله، ما ترى في الضب؟ فقال رسول الله -ﷺ-: لست بآكله ولا بمحرمه» .\nأخرجه مالك «الموطأ» (٦٠٠) . والحميدي (٦٤١) قال: حدثنا سفيان، وصالح بن قدامة. وأحمد (٢/٩) (٤٥٦٢) و(٢/١٠) (٤٥٧٣) قال: حدثنا سفيان. وفي (٢/٤٦) (٥٠٥٨) قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة. وفي (٢/٦٠) (٥٢٥٥) قال: حدثنا وكيع، عن سفيان. وفي (٢/٦٢) (٥٢٨٠) قال: حدثنا عبد الرحمن، قال: حدثني سفيان. وفي (٢/٧٤) (٥٤٤٠) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (٢/٨١) (٥٥٣٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٢٠٢١) قال: أخبرنا محمد بن يوسف، عن سفيان. والبخاري (٧/١٢٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز بن مسلم. ومسلم (٦/٦٦) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب. وقتيبة، وابن حجر، عن إسماعيل. قال يحيى بن يحيى: أخبرنا إسماعيل بن جعفر. وابن ماجة (٣٢٤٢) قال: حدثنا محمد بن المصفى، قال: حدثنا سفيان بن عيينة. والترمذي (١٧٩٠) قال: حدثنا قتيبة، قال: حدثنا مالك بن أنس. والنسائي (٧/١٩٧) قال: أخبرنا قتيبة، قال: حدثنا مالك. وفي الكبرى «تحفة الأشراف» (٧١٩٦) عن عمرو بن يزيد، عن بهز، عن شعبة.\nسبعتهم - مالك، وسفيان بن عيينة، وصالح بن قدامة، وشعبة، وسفيان الثوري، وعبد العزيز بن مسلم، وإسماعيل بن جعفر - عن عبد الله بن دينار، فذكره.\n* أخرجه النسائي (٧/١٩٧) قال: أخبرنا قتيبة، عن مالك، عن نافع، وعبد الله بن دينار، عن ابن عمر، فذكره.\nوعن نافع، عن ابن عمر، قال:\n«سأل رجل رسول الله -ﷺ- وهو على المنبر عن أكل الضب، فقال: لا آكله ولا أحرمه» .\nأخرجه أحمد (٢/٥) (٤٤٩٧) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي (٢/١٣) (٤٦١٩) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٣٣) (٤٨٨٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب، وعبيد الله. وفي (٢/٤١) (٥٠٠٤) قال: حدثنا أبو معاوية، عن مالك - يعني ابن مغول -. وفي (٢/٤٣) (٥٠٢٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن يعلى بن حكيم. وفي (٢/٤٦) (٥٠٦٨) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٦٠) (٥٢٥٥) قال: حدثنا وكيع، عن العمري. وفي (٢/١١٥) (٥٩٦٢) قال: حدثنا حسين، عن جرير. ومسلم (٦/٦٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث (ح) وحدثني محمد بن رمح، قال: أخبرنا الليث. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله. (ح) وحدثنا عبيد الله بن سعيد، قال: حدثنا يحيى، عن عبيد الله. (ح) وحدثناه أبو الربيع، وقتيبة، قالا: حدثنا حماد (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل. كلاهما عن أيوب. وفي (٦/٦٧) قال: حدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا مالك بن مغول (ح) وحدثني هارون بن عبد الله، قال: أخبرنا محمد بن بكر، قال: أخبرنا ابن جريج (ح) وحدثنا هارون بن عبد الله، قال: حدثنا شجاع بن الوليد، قال: سمعت موسى بن عقبة (ح) وحدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: أخبرني أسامة.\nجميعهم - أيوب، وعبيد الله، ومالك بن مغول، ويعلى بن حكيم، ومحمد بن إسحاق، والعمري، وجرير، والليث، وابن جريج، وموسى بن عقبة، وأسامة بن زيد الليثي - عن نافع، فذكره.\n* أخرجه النسائي (٧/١٩٧) قال: أخبرنا قتيبة، عن مالك، عن نافع، وعبد الله بن دينار، عن ابن عمر، فذكره.","vol":"7","page":421},{"text":"٥٤٩٥ - (م) أبو سعيد الخدري - ﵁ -: «أن أعْرَابيًا أتى رسول الله - ﷺ-، فقال: إني في غائِط مُضبَّة، وإنه عَامَّةُ طَعَامِ أهلي؟ فلم يُجبْه، فقلنا: عَاوِدْه، فعَاوَدَه، فلم يُجِبْه - ثلاثًا - ثم ناداه رسول الله - ﷺ- في الثالثة، فقال: يا أعرابيُّ، إن الله لَعَن - أو غَضِبَ - على سِبْط من بني إسرائيل، فمَسَخَهم دَوَابَّ يدُبُّونَ في الأرض، فلا أدري: لعلَّ هذا منها، فلَستُ آكلُها، ولا أنْهَى عنها» .\nوفي رواية: قال أبو سعيد: قال رجل: «يا رسول الله، إنَّا بأرض مُضبَّة، فما تأمُرُنا - أو فما تُفْتِينا -؟ قال: ذُكِرَ لي: أن أُمَّة من بني إسرائيل مُسِخَتْ، فلم يأمُرْ، ولم يَنه، قال أبو سعيد: فلما كان بعدَ ذلك قال عمرُ: إنَّ الله لَيَنْفَعُ به غيرَ واحد، وإنه لَطَعَامُ عامَّةِ هذه الرِّعاءِ، ولو كان عندي لَطَعِمْتُه، إنما عافه رسول الله - ﷺ-» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُضِبَّة) الذي جاء في الرواية «مُضِبَّة» بضم الميم وكسر الضاد والمعروف فتحهما، وقد جاء في بعض نسخ مسلم كذلك، قال الأزهري أضبَّت أرض فلان: كثُر ضبابها، وأرض مُضِبَّة: ذات ضِبَاب. ⦗٤٢٤⦘\nوقال الجوهري: وقعنا في مضابّ مُنْكرة، وهي قطع من الأرض كثيرة الضِّباب، الواحدة: مَضَبَّة، ومثله: مَرْبَعة ومَأْسَدة ومَذْأَبة: ذات يَرَابيع وأسُود وذئاب، على أن للأول قياسًا مطَّردًا، يقال: أضَبَّ البلد: إذا كثرت ضِبَابُه، وقياسه: فهو مُضِبٌّ، مثل: أَعَدَّ، فهو مُعِدّ، ولكن الذي جاء في اللغة ما ذكرناه.\n(غائط) الغائط: المنخفض من الأرض، وإنما أنَّث «مُضِبَّة» لأنه أراد الأرض والبقعة.\n(سبط) الأسْبَاط: في ولد إسحاق بن إبراهيم كالقبائل في ولد إسماعيل صلوات الله وسلامه عليهم، يقال لكل جماعة من أب وأمّ: قبيلة.\n_________\n(١) رقم (١٩٥١) في الصيد، باب إباحة الضب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٥) قال: حدثنا ابن أبي عدي. وفي (٣/١٩ و٦٦) قال: حدثنا يزيد بن هارون. ومسلم (٦/٧٠) قال: حدثني محمد بن المثنى، قال: حدثنا ابن أبي عدي. وابن ماجة (٣٢٤٠) قال: حدثنا أبو كريب، قال: حدثنا عبد الرحيم بن سليمان.\nثلاثتهم - ابن أبي عدي، ويزيد، وعبد الرحيم - عن داود بن أبي هند.\n٢ - وأخرجه أحمد (٣/٤٦) قال: حدثنا عبد الصمد، قال: حدثنا همام، قال: حدثنا قتادة.\n٣ - وأخرجه أحمد (٣/٦٢) قال: حدثنا أبو سعيد. ومسلم (٦/٧٠) قال: حدثني محمد بن حاتم، قال: حدثنا بهز. كلاهما - أبو سعيد، وبهز - قالا: حدثنا أبو عقيل الدورقي.\nثلاثتهم - داود، وقتادة، وأبو عقيل بشير بن عقبة - عن أبي نضرة، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"7","page":423},{"text":"٥٤٩٦ - (م) جابر بن عبد الله - ﵄ - قال: «أُتِيَ النبيُّ - ﷺ- بِضَبّ، فأبى أن يأكلَ منه، وقال: لا أدْري، لعلَّه من القُرُون التي مُسِخَتْ» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القُرُون): الأمم الخالية، جمع قَرن - بفتح القاف - يقال: مضى قَرن من الناس: أي أُمَّة.\n_________\n(١) رقم (١٩٤٩) في الصيد، باب إباحة الضب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢٣) قال: حدثنا عبد الرزاق. وفي (٣/٣٨٠) قال: حدثنا محمد ابن بكر. ومسلم (٦/٧٠) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق.\nكلاهما - عبد الرزاق، وابن بكر - عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.\nوعن أبي الزبير، قال: سألت جابرا عن الضب؟ فقال:\n«أتي رسول الله -ﷺ- به، فقال: لا أطعمه، وقذره» .\nفقال عمر بن الخطاب: إن رسول الله -ﷺ- لم يحرمه، وإن الله ﷿ لينفع به غير واحد، وهو طعام عامة الرعاء، ولو كان عندي لطعمته.\nأخرجه أحمد (٣/٣٤٢) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا أبو الزبير، فذكره.\n- وعن سليمان اليشكري، عن جابر بن عبد الله:\n«أن النبي -ﷺ- لم يحرم الضب، ولكن قذره، وإنه لطعام عامة الرعاء، وإن الله ﷿ لينفع به غير واحد، ولو كان عندي لأكلته» .\nأخرجه ابن ماجة (٣٢٣٩) قال: حدثنا أبو إسحاق الهروي، إبراهيم بن عبد الله بن حاتم، قال: حدثنا إسماعيل بن علية، عن سعيد بن أبي عروبة، عن قتادة، عن سليمان اليشكري، فذكره.","vol":"7","page":424},{"text":"٥٤٩٧ - (د س) ثابت بن وديعة - ﵁ - قال: «كُنَّا مَعَ رسول الله - ﷺ- في جيش، فأصَبْنَا ضِبابًا، قال: فَشوَيْتُ منها ضَبًا، فأتيتُ به رسول الله - ﷺ-، فوضعتُه بين يديه، قال: فأخذ عُودًا فَعَدَّ به أصابِعَهُ، ثم قال: إن أُمَّة من بني إسرائيل مُسِخَتْ دَوَابَّ في الأرض، وإني لا أدري أيَّ الدَّوَاب هي؟ قال: فلم يأكُل، ولم يَنْهَ» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣٧٩٥) في الأطعمة، باب في أكل الضب، والنسائي ٧ / ١٩٩ و٢٠٠ في الصيد، باب الضب، وإسناده صحيح، صححه الحافظ في \" الفتح \" وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه أحمد (٤/٢٢٠) قال: حدثنا محمد بن جعفر. وفي (٤/٢٢٠) قال: حدثنا بهز. وفي (٤/٢٢٠) و(٥/٣٩٠) قال: حدثنا عفان. والنسائي (٧/٢٠٠) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد.\nثلاثتهم - محمد،وبهز، وعفان - قالوا: حدثنا شعبة، عن عدي بن ثابت.\n٢- أخرجه أحمد (٤/٢٢٠) قال: حدثنا حسين، قال: حدثنا يزيد بن عطاء. وأبو داود (٣٧٩٥) قال: حدثنا عمرو بن عون، قال: أخبرنا خالد. وابن ماجة (٣٢٣٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن فضيل. والنسائي (٧/١٩٩) قال: أخبرنا سليمان بن منصور البلخي، قال: حدثنا أبو الأحوص سلام بن سليم. وفي الكبرى «تحفة الأشراف» (٢٠٦٩) عن أبي داود سليمان بن سيف، عن محمد بن سليمان الحراني، عن أبي جعفر الرازي.\nخمستهم - يزيد، وخالد، وابن فضيل،وأبو الأحوص، وأبو جعفر - عن حصين بن عبد الرحمن.\nكلاهما - عدي، وحصين - عن زيد بن وهب، فذكره.\n(*) في رواية محمد بن جعفر، وعفان، وبهز «عند أحمد ٤/٢٢٠»: «ثابت بن وداعة» .\n(*) وفي رواية عفان «عند أحمد ٥/٣٩٠»، وبهز «عند النسائي»، وخالد «عند أبي داود»: «ثابت ابن وديعة» .\n(*) وفي رواية يزيد بن عطاء: «ثابت بن يزيد بن وداعة الأنصاري» .\n(*) وفي رواية ابن فضيل وأبي الأحوص: «ثابت بن يزيد الأنصاري» .\n- وعن البراء بن عازب، عن ثابت بن وديعة:\n«أن رجلا أتى النبي -ﷺ- بضب، فقال: إن أمة مسخت. والله أعلم» .\nأخرجه أحمد (٤/٢٢٠) قال: حدثنا عفان، ومحمد بن جعفر. والدارمي (٢٠٢٢) قال: أخبرنا سهل ابن حماد. والنسائي (٧/٢٠٠) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن.\nأربعتهم - عفان، ومحمد، وسهل، وعبد الرحمن - عن شعبة، عن الحكم، عن زيد بن وهب، عن البراء، فذكره.\n(*) في رواية أحمد: «ثابت بن وداعة» .\n(*) وفي رواية الدارمي والنسائي: «ثابت بن وديعة» .","vol":"7","page":425},{"text":"٥٤٩٨ - (د) عبد الله بن عمر - ﵄ - قال: قال يومًا رسول الله - ﷺ-: «وَدِدْتُ أن عندي خُبزة بيضاءَ من بُرَّة سَمْراءَ، مُلَبَّقَةً بسمْن ولبَن، فقام رجل من القوم فاتَّخَذَ ذلك، فجاءه به، فقال: في أيِّ شيء كان السَّمْنُ؟ قال: في عُكَّةِ ضَبّ، قال: ارْفَعه» .\nأخرجه أبو داود، وقال: هذا حديث مُنكَر (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُلَبَّقة) ثَرِيد ملبَّق: شديد التَّثريد، مُلَيَّنٌ بالدسم، يقال: ثريدة ملبَّقة.\n_________\n(١) رقم (٣٨١٨) في الأطعمة، باب في الجمع بين لونين من الطعام، ورواه أيضًا ابن ماجة رقم (٣٣٤١) في الأطعمة، باب الخبز الملبق بالسمن، قال القاري في \" المرقاة \": قال الطيبي: هذا الحديث مخالف لما كان عليه من شيمته ﷺ، كيف وقد أخرج مخرج التمني، ومن ثم صرح أبو داود بكونه منكرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لا يصح، منكر: أخرجه أبو داود (٣٨١٨) قال: حدثنا محمد بن عبد العزيز بن أبي رزمة. وابن ماجة (٣٣٤١) قال: حدثنا هدية بن عبد الوهاب.\nكلاهما - محمد بن عبد العزيز، وهدية بن عبد الوهاب - عن الفضل بن موسى السيناني، قال: حدثنا الحسين بن واقد، عن أيوب، عن نافع، فذكره.\n* قال أبو داود: هذا حديث منكر، وأيوب ليس هو السختياني.","vol":"7","page":425},{"text":"٥٤٩٩ - (د) عبد الرحمن بن شبل (١) - ﵁ -: «أن رسول الله ⦗٤٢٦⦘ ﷺ- نهى عن أكل لَحمِ الضَّبِّ» أخرجه أبو داود (٢) .\n_________\n(١) في الأصل: عبد الله بن شرحبيل، وهو خطأ.\n(٢) رواه أبو داود رقم (٣٧٩٦) في الأطعمة، باب في أكل الضب، من حديث إسماعيل بن عياش عن ضمضم بن زرعة عن شريح بن عبيد عن أبي راشد الحبراني عن عبد الرحمن بن شبل، وحسن إسناده الحافظ في \" الفتح \"، وقال: وحديث ابن عياش عن الشاميين قوي، وهؤلاء شاميون ثقات، ولا يغتر بقول الخطابي، ليس إسناده بذاك، وقول ابن حزم: فيه ضعفاء ومجهولون، وقول البيهقي: تفرد به إسماعيل بن عياش، وليس بحجة، وقول ابن الجوزي: لا يصح، ففي كل ذلك تساهل لا يخفى، فإن رواية إسماعيل بن عياش عن الشاميين قوية عند البخاري، وقد صحح الترمذي بعضها، وانظر ما قاله الحافظ في \" الفتح \" في الجمع بين هذا الحديث والأحاديث التي قبله، ٩ / ٥٧٤ - ٥٧٦ في الذبائح والصيد، باب الضب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧٩٦) قال: حدثنا محمد بن عوف الطائي، أن الحكم بن نافع حدثهم، قال: حدثنا ابن عياش، عن ضمضم بن زرعة، عن شريح بن عبيد، عن أبي راشد الحبراني، فذكره.","vol":"7","page":425},{"text":"<span data-type=\"title\" id=toc-1168>الأرنب</span>\n٥٥٠٠ - (د) خالد بن الحويرث: «أن عبد الله بن عَمْرو كان بالصِّفاح - مكان بمكة - وأن رجلًا جاء بأرْنَب قد صادها. فقال: يا عبد الله بنَ عمرو، ما تقول؟: قال: قد جيء بها إلى رسول الله - ﷺ- وأنا جالس معه، فلم يأكلْها، ولم ينْهَ عن أكلها، وزعم أنها تحيض» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٩٢) في الأطعمة، باب في أكل الأرنب، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧٩٢) قال: حدثنا يحيى بن خلف، قال: حدثنا روح بن عبادة، قال: حدثنا محمد بن خالد، قال: سمعت أبي: خالد بن الحويرث يقول، فذكره.","vol":"7","page":426},{"text":"٥٥٠١ - (خ م د ت س) أنس بن مالك - ﵁ - قال: «أنْفَجنَا أرْنبًا بمَرِّ الظَّهْران، فسَعَى القومُ فَلَغَبُوا، وأدْرَكتُها فأخَذتُها وأتَيْتُ بها أبا طلْحَةَ، فذبحها بمَروَة، فبعثَ معي بفَخِذَيها وبِوَركِها إلى رسول الله - ﷺ- فأكله، قيل له: أكله؟ قال: قَبِلَه» .\nأخرجه البخاري ومسلم والنسائي. ⦗٤٢٧⦘\nوفي رواية الترمذي «بفَخِذِها أو بِوَركِها» .\nوفي رواية أبي داود قال: «كنت غُلامًا حَزَورًا، فصِدْتُ أرْنبًا [فشَوَيْتُها]، فبعث معي أبو طلحةَ إلى النبيِّ - ﷺ - بِعَجُزِها، فأتيتُه بها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَنْفَجنا) أنفجت الأرنب: إذا أَثَرْتَها من مَجْثَمِها.\n(لَغَبُوا) اللَّغَب: التَّعب والإعياء.\n(بمَرْوَة) المَرْوَة: حجر بَرَّاق أبيض.\n(حَزَوَّرًا) الحَزَوَّر: الغلام المشتد القوي.\n_________\n(١) رواه البخاري ٩ / ٥٧٠ في الصيد، باب الأرنب، وباب ما جاء في التصيد، وفي الهبة، باب قبول هدية الصيد، ومسلم رقم (١٩٥٢) في الصيد، باب إباحة الأرنب، وأبو داود رقم (٣٧٩١) في الأطعمة، باب في أكل الأرنب، والترمذي رقم (١٧٩٠) في الأطعمة، باب ما جاء في الأرنب، والنسائي ٧ / ١٩٦ في الصيد، باب الأرنب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١١٨) قال: حدثنا وكيع. وفي (٣/١٧١) قال: حدثنا محمد بن جعفر وحجاج. والدارمي (٢٠١٩) قال: أخبرنا أبو الوليد.. والبخاري (٣/٢٠٢) قال: حدثنا سليمان بن حرب. وفي (٧/١١٤) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٧/١٢٥) قال: حدثنا أبو الوليد. ومسلم (٦/٧١) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. (ح) وحدثنيه زهير بن حرب، قال: حدثنا يحيى بن سعيد. (ح) وحدثني يحيى بن حبيب، قال: حدثنا خالد بن الحارث وابن ماجه (٣٢٤٣) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، وعبد الرحمن بن مهدي. والترمذي (١٧٨٩) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود. والنسائي (٧/١٩٧) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد.\nتسعتهم - وكيع، وابن جعفر، وحجاج، وأبو الوليد، وسليمان بن حرب، ويحيى بن سعيد القطان، وخالد، وابن مهدي، وأبو داود - عن شعبة.\n٢- وأخرجه أحمد (٣/٢٩١) قال: حدثنا بهز. وأبو داود (٣٧٩١) قال: حدثنا موسى بن إسماعيل.\nكلاهما - بهز، وموسى - قالا: حدثنا حماد بن سلمة.\nكلاهما - شعبة، وحماد بن سلمة - عن هشام بن زيد، فذكره.","vol":"7","page":426},{"text":"<span data-type=\"title\" id=toc-1169>الضَّبُع</span>\n٥٥٠٢ - (د ت س) ابن أبي عمار (١) قال: «قلت لجابر: الضَّبُعُ، أصَيدٌ هي؟ قال: نعم، قلت: آكُلها؟ قال: نعم، قلت: عن النبي - ﷺ-؟ قال: نعم» . ⦗٤٢٨⦘\nأخرجه الترمذي وأبو داود والنسائي، إلا أن لفظ أبي داود: قال جابر: «سألت رسول الله - ﷺ- عن الضَّبُع؟ فقال: هو صَيْد، وجَعلَ فيه كَبْشًا إذا صَادَهُ المُحرِم» (٢) .\n_________\n(١) هو عبد الرحمن بن عبد الله بن أبي عمار المكي حليف بني جمح الملقب بالقس.\n(٢) رواه الترمذي رقم (١٧٩٢) في الأطعمة، باب ما جاء في أكل الضبع، وأبو داود رقم (٣٨٠١) في الأطعمة، باب في أكل الضبع، والنسائي ٧ / ٢٠٠ في الصيد، باب الضبع، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وقال الحافظ في \" التلخيص \": وصححه البخاري والترمذي، وابن حبان وابن خزيمة والبيهقي، وقال الترمذي: وقد ذهب بعض أهل العلم إلى هذا، ولم يروا بأسًا بأكل الضبع، وهو قول أحمد وإسحاق، أقول: وهو قول الشافعي أيضًا، وقال الترمذي: وروي عن النبي ﷺ حديث في كراهية أكل الضبع، وليس إسناده بالقوي، وقد كره بعض أهل العلم أكل الضبع، وهو قول ابن المبارك، أقول: وهو قول أبي حنيفة أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن عبد الرحمن بن عبد الله بن أبي عمار، قال: سألت جابر بن عبد الله عن الضبع، أصيد هو؟ قال: نعم. قلت: آكلها؟ قال: نعم. قلت: أشيء سمعت من رسول الله -ﷺ-؟ قال: نعم.\nوفي رواية: عن عبد الرحمن بن أبي عمار، عن جابر بن عبد الله، قال:\n«سألت رسول الله -ﷺ- عن الضبع؟ فقال: هو صيد ويجعل فيه كبش إذا صاده المحرم.»\n١- أخرجه أحمد (٣/٢٩٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وابن ماجه (٣٢٣٦) قال: حدثنا هشام بن عمار، ومحمد بن الصباح، قالا: حدثنا عبد الله بن رجاء المكي.\nكلاهما - معمر، وابن رجاء - عن إسماعيل بن أمية.\n٢- وأخرجه أحمد (٣/٣١٨) قال: حدثنا يحيى. وفي (٣/٣٢٢) قال: حدثنا محمد بن بكر. والدارمي (١٩٤٨) قال: أخبرنا أبو عاصم. والترمذي (٨٥١) (١٧٩١) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم. والنسائي (٥/١٩١ و٧/٢٠٠) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. وابن خزيمة (٢٦٤٥) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ح) وحدثنا أبو موسى، قال: حدثنا محمد بن عبد الله يعني الأنصاري.\nستتهم - يحيى، وابن بكر، وأبو عاصم، وإسماعيل بن إبراهيم، وسفيان، والأنصاري - عن ابن جريج.\n٣- وأخرجه الدارمي (١٩٤٧) قال: أخبرنا أبو نعيم. وأبو داود (٣٨٠١) قال: حدثنا محمد بن عبد الله الخزاعي. وابن ماجه (٣٠٨٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. وابن خزيمة (٢٦٤٦) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع.\nثلاثتهم - أبو نعيم، والخزاعي، ووكيع - قالوا: حدثنا جرير بن حازم.\nثلاثتهم - إسماعيل بن أمية، وابن جريج، وجرير - عن عبد الله بن عبيد بن عمير، عن ابن أبي عمار وهو عبد الرحمن، فذكره.","vol":"7","page":427},{"text":"٥٥٠٣ - (ت) خزيمة بن جزء (١) - ﵁ - قال: «سألت رسول الله - ﷺ- عن [أكل] الضَّبُع؟ فقال: أوَ يأكل الضَّبُعَ أحد؟ وسألته عن أكل الذئب؟ فقال: أوَ يأكل الذئبَ أحد فيه خير؟» . أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: خزيمة بن حزم، وهو خطأ.\n(٢) رقم (١٧٩٣) في الأطعمة، باب ما جاء في أكل الضبع، وإسناده ضعيف، وقال الترمذي: ليس إسناده بالقوي لا نعرفه إلا من حديث إسماعيل بن مسلم عن عبد الكريم أبي أمية، وقال الحافظ في \" التلخيص \": وأما ما رواه الترمذي من حديث خزيمة بن جزء، فضعيف لاتفاقهم على ضعف عبد الكريم أبي أمية والراوي عنه إسماعيل بن مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه ابن ماجه (٣٢٣٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن واضح، عن ابن إسحاق، والترمذي (١٧٩٢) قال: حدثنا هناد، قال: حدثنا أبو معاوية، عن إسماعيل بن مسلم.\nكلاهما - ابن إسحاق، وإسماعيل - عن عبد الكريم بن أبي المخارق أبي أمية، عن حبان بن جزء، فذكره.\nقلت: عبد الكريم بن أبي المخارق، ضعفوه.","vol":"7","page":428},{"text":"<span data-type=\"title\" id=toc-1170>القُنْفُذ</span>\n٥٥٠٤ - (د) نميلة [الفزاري] قال: «كنت عند ابن عمر، فسُئِل ⦗٤٢٩⦘ عن أكل القُنْفُذِ؟ فتَلا: ﴿قُلْ لا أجِدُ فِيمَا أُوحِيَ إليَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إلاَّ أنْ يَكُونَ مَيتَةً أو دَمًا مَسفُوحًا أو لَحْمَ خنْزِيرٍ فإنَّهُ رِجْسٌ أوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ به فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ ولا عَادٍ فإنَّ رَبَّكَ غَفُورٌ رَحِيمٌ﴾ [الأنعام: ١٤٥] فقال شيخ عنده: سمعت أبا هريرة يقول: ذُكِرَ القُنْفُذُ عند رسول الله - ﷺ-، فقال: خَبِيثَة من الْخَبَائِثِ، فقال ابن عمر: إنْ كان قال هذا رسول الله - ﷺ- فهو كما قال» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خبيثة) يقال للحرام البحت: الخبيث، مثل الدم والمال الحرام.\n_________\n(١) رقم (٣٧٩٩) في الأطعمة، باب في أكل حشرات الأرض، وأخرجه أيضًا أحمد في \" المسند \"، وسعيد بن منصور في \" سننه \"، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدّا: أخرجه أحمد (٢/٣٨١) . وأبو داود (٣٧٩٩) قال: حدثنا إبراهيم بن خالد الكلبي أبو ثور.\nكلاهما - أحمد، وأبو ثور - قالا: حدثنا سعيد بن منصور. قال: حدثنا عبد العزيز بن محمد، عن عيسى بن نميلة الفزاري، عن أبيه، فذكره.","vol":"7","page":428},{"text":"<span data-type=\"title\" id=toc-1171>الحُبَارَى </span>(١)\n٥٥٠٥ - (د [ت]) سفينة - ﵁ - قال: «أكلت مع رسول الله - ﷺ- لَحْمَ حُبَارى» أخرجه أبو داود [والترمذي] (٢) .\n_________\n(١) الحبارى: طائر أكبر من الدجاج الأهلي، وأطول عنقًا، يضرب به المثل في البلاهة، فيقال: أبله من الحبارى، وهو أنواع كثيرة.\n(٢) رواه أبو داود رقم (٣٧٩٧) في الأطعمة، باب في أكل لحم الحبارى، والترمذي رقم (١٨٢٩) في الأطعمة، باب ما جاء في أكل الحبارى، من حديث برية بن عمر بن سفينة عن أبيه عن جده، وبرية: هو إبراهيم بن عمر بن سفينة، وهو مجهول، قال المنذري: وقال ابن حبان: إبراهيم ابن عمر يخالف الثقات في الروايات، ويروي عن أبيه ما لا يتابع عليه، فلا يحل الاحتجاج بخبره بحال، وذكر له هذا الخبر وغيره وقال الترمذي: هذا حديث غريب، وقال الحافظ في \" التلخيص \": إسناده ضعيف، ضعفه العقيلي وابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٣٧٩٧) والترمذي (١٨٢٨) وفي الشمائل (١٥٥) قالا - أبو داود، والترمذي -: حدثنا الفضل بن سهل الأعرج البغدادي، قال: حدثنا إبراهيم بن عبد الرحمن بن مهدي، عن إبراهيم بن عمر بن سفينة، عن أبيه، فذكره.\n* في رواية أبي داود: برية بن عمر بن سفينة. وبرية هو لقب إبراهيم بن عمر بن سفينة.\nقلت: إبراهيم بن عمر بن سفينة، ضعفوه بشدة، ولا يعرف هذا الخبر إلا من طريقه.","vol":"7","page":429},{"text":"<span data-type=\"title\" id=toc-1172>الجراد</span>\n٥٥٠٦ - (خ م ت د س) ابن أبي أوفى - ﵁ - قال: «غَزونَا مع رسول الله - ﷺ- سبْع غَزَوَات - أو سِتًّا - وكنا نأكل الْجَرَادَ ونحن معه» .\nوفي رواية: «غَزَونا مع رسول الله - ﷺ- نأكُلُ الجراد» . وفي أخرى «نأكل معه الجراد» أخرجه الجماعة إلا «الموطأ» .\nوللنسائي أيضًا: «غزونا مع رسول الله - ﷺ-[سِتَّ] غزوات، فكنا نأكل الجرادَ» (١) .\n_________\n(١) رواه البخاري ٩ / ٥٣٥ و٥٣٦ في الصيد، باب أكل الجراد، ومسلم رقم (١٩٥٢) في الصيد، باب إباحة الجراد، والترمذي رقم (١٨٢٢) و(١٨٢٣) في الأطعمة، باب ما جاء في أكل الجراد، وأبو داود رقم (٣٨١٢) في الأطعمة، باب في أكل الجراد، والنسائي ٧ / ٢١٠ في الصيد، باب الجراد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧١٣) . وأحمد (٤/٣٨٠) . ومسلم (٦/٧١) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، وابن أبي عمر. والترمذي (١٨٢١) قال: حدثنا أحمد بن منيع. والنسائي (٧/٢١٠) قال: أخبرنا قتيبة.\nسبعتهم - الحميدي، وأحمد بن حنبل، وأبو بكر، وإسحاق، وابن أبي عمر، وأحمد بن منيع، وقتيبة- عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٤/٣٥٣) قال: حدثنا وكيع. والدارمي (٢٠١٦) قال: أخبرنا محمد بن يوسف والترمذي (١٨٢٢) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد، والمؤمل.\nأربعتهم - وكيع، ومحمد، وأبو أحمد، والمؤمل - عن سفيان الثوري.\n٣- وأخرجه أحمد (٤/٣٥٧) قال: حدثنا محمد بن جعفر. والبخاري (٧/١١٧) قال: حدثنا أبو الوليد. ومسلم (٦/٧١) قال: حدثناه محمد بن المثنى قال: حدثنا ابن أبي عدي (ح) وحدثنا ابن بشار، عن محمد بن جعفر، وأبو داود (٣٨١٢) قال:حدثنا حفص بن عمر النمري. والترمذي (١٨٢٢) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي (٧/٢١٠) قال: أخبرنا حميد بن مسعدة، عن سفيان وهو ابن حبيب.\nخمستهم - ابن جعفر، وأبو الوليد، وابن أبي عدي، وحفص بن عمر، وسفيان بن حبيب - عن شعبة.\n٤- وأخرجه عبد بن حميد (٥٢٦) قال: حدثنا أبو نعيم، قال: حدثنا الحسن بن صالح.\n٥- وأخرجه مسلم (٦/٧٠) قال: حدثنا أبو كامل الجحدري، قال: حدثنا أبو عوانة.\nخمستهم - سفيان بن عيينة، وسفيان الثوري، وشعبة، والحسن، وأبو عوانة - عن أبي يعفور، فذكره","vol":"7","page":430},{"text":"٥٥٠٧ - (ط) عبد الله بن عمر - ﵄ - قال: «سُئِلَ عُمَرُ عن الجراد؟ فسمعتُه يقول: وَدِدْتُ أنَّ عندنا منه قَفعَة فنأكُلُه» .\nأخرجه «الموطأ» (١) . ⦗٤٣١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَفْعة) القَفْعة: شيء كالزِّنبيل ليس بالكبير، يُعْمَل من الخوص لا عُرى له.\n_________\n(١) ٢ / ٩٣٣ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وإسناده صحيح ولفظه في الموطأ المطبوع: وددت أن عندي قفعة نأكل منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٨٠١) قال: عن عبد الله بن دينار، فذكره.","vol":"7","page":430},{"text":"٥٥٠٨ - (د) سلمان الفارسي - ﵁ - قال: «سئل رسول الله - ﷺ- عن الجراد؟ فقال: أكْثَرُ جُنُودِ الله، لا آكُلُه، ولا أُحَرِّمُه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨١٣) في الأطعمة، باب في أكل الجراد، من حديث ابن الزبرقان عن سليمان التيمي عن أبي عثمان النهدي عن سلمان ﵁، وقال أبو داود: رواه المعتمر عن أبيه عن أبي عثمان النهدي عن النبي ﷺ لم يذكر سلمان، يعني مرسلًا، وقال التبريزي في \" المشكاة \" رقم (٤١٣٤): وقال محيي السنة (يعني البغوي) ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:\n١- أخرجه أبو داود (٣٨١٣) قال: حدثنا محمد بن الفرج البغدادي، قال: حدثنا ابن الزبرقان، قال: حدثنا سليمان التيمي.\n٢- وأخرجه أبو داود (٣٨١٤) قال: حدثنا نصر بن علي، وعلي بن عبد الله. وابن ماجه (٣٢١٩) قال: حدثنا أبو بشر بكر بن خلف، ونصر بن علي.\nثلاثتهم - نصر بن علي، وعلي بن عبد الله، وبكر بن خلف - قالوا: حدثنا زكريا بن يحيى بن عمارة، قال: حدثنا أبو العوام الجزار.\nكلاهما - سليمان التيمي، وأبو العوام - عن أبي عثمان النهدي، فذكره.\n* قال أبو داود: رواه المعتمر، عن أبيه، عن أبي عثمان، عن النبي -ﷺ-. لم يذكر سلمان.\n* وقال أيضا: رواه حماد بن سلمة، عن أبي العوام، عن أبي عثمان، عن النبي -ﷺ-. لم يذكر سلمان.\n* قال علي بن عبد الله: اسمه فائد. يعني أبا العوام.","vol":"7","page":431},{"text":"٥٥٠٩ - (ت) جابر بن عبد الله - ﵄ - «أن رسول الله - ﷺ- دَعَا على الجراد، فقال: اللَّهم أهْلِك الجرادَ، واقْتُل كِبَارَه، وأهْلِك صَغَارَه، واقْطع دَابِرَه، وخُذْ بأفواهها عن مَعَايشِنا وأرْزاقِنا، إنك سميع الدعاء، فقال رجل: يا رسول الله، كيف تَدْعُو على الجراد وهو جند من أجْنادِ الله أنْ يَقْطع دابِرَه؟ فقال رسول الله - ﷺ-: «إنه نثْرَةُ حُوت في البحْر» أخرجه ... (١) . ⦗٤٣٢⦘\nوقد تقدم في كتاب الحج عن أبي هريرة وكعْب الأحبار في ذِكر الجراد، وإبَاحَةِ أكله، وأنه من صَيد البحر، فلم نعِدْهُ.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (واقطع دَابِرَه) يقال: قطع الله دابرهم، أي: استأصلهم، والدَّابِر: الأصل.\n(نَثْرة حُوت) النَّثْرَة: العَطْسَة.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه الترمذي رقم (١٨٢٤) في الأطعمة، باب ما جاء في الدعاء على الجراد، وابن ماجة رقم (٣٢٢١) في الصيد، باب صيد الحيتان والجراد، من حديث موسى بن محمد بن إبراهيم التيمي عن أبيه عن جابر، وموسى منكر الحديث، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وموسى بن محمد بن إبراهيم التيمي قد تكلم فيه، وهو كثير الغرائب والمناكير، وانظر جامع الأصول ٣ / ٦٨ - ٧٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منكر: أخرجه ابن ماجه (٣٣٢١) قال: حدثنا هارون بن عبد الله الحمال. والترمذي (١٨٢٣) قال: حدثنا محمود بن غيلان.\nكلاهما - هارون، ومحمود - قالا: حدثنا هاشم بن القاسم، قال: حدثنا زياد بن عبد الله بن علاثة، عن موسى بن محمد بن إبراهيم التيمي، عن أبيه، فذكره عن جابر وأنس.\nقلت: موسى بن محمد في حديثه نكارة شديدة.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وموسى بن محمد بن إبراهيم التيمي قد تكلم فيه، وهو كثير الغرائب والمناكير.","vol":"7","page":431},{"text":"<span data-type=\"title\" id=toc-1173>الخيل</span>\n٥٥١٠ - (خ م س) أسماء بنت أبي بكر - ﵄ - قالت: نَحَرْنَا على عهد رسول الله - ﷺ- فرسًا، فأكلناه - وفي رواية: ذبحنا على عهد رسول الله - ﷺ- فرسًا بالمدينة فأكلناه. أخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَحرنا) النحر: ما كان في اللَّبَّة، والذبح: ما كان في الحَلْق، فالإبل يستحب لها النحر، لأنه أعجل لموتها، والغنم يستحب لها الذبح، لقِصَر رقابها.\n_________\n(١) رواه البخاري ٩ / ٥٥٣ في الصيد، باب النحر والذبح، وباب لحوم الخيل، ومسلم رقم (١٩٤٢) في الصيد، باب في أكل لحوم الخيل، والنسائي ٧ / ٢٣٠ في الضحايا، باب نحر ما يذبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٢٢) قال: حدثنا سفيان. وأحمد (٦/٣٤٥) قال: حدثنا أبو معاوية. وفي (٦/٣٤٦ و٣٥٣) قال: حدثنا يحيى بن سعيد. وفي (٦/٣٤٦ و٣٥٣) قال: حدثنا وكيع. وعبد بن حميد (١٥٧٣) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر والثوري. والدارمي (١٩٩٨) قال: حدثنا جعفر بن عون والبخاري (٧/١٢١) قال: حدثنا خلاد بن يحيى. قال: حدثنا سفيان. (ح) وحدثنا إسحاق. سمع عبدة. (ح) وحدثنا قتيبة. قال: حدثنا جرير. وفي (٧/١٢٣) قال: حدثنا الحميدي. قال: حدثنا سفيان. ومسلم (٦/١٦٦) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي وحفص بن غياث ووكيع. (ح) وحدثناه يحيى بن يحيى. قال: أخبرنا أبو معاوية (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة. وابن ماجه (٣١٩٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. والنسائي (٧/٢٢٧) قال: أخبرنا عيسى بن أحمد العسقلاني، عسقلان بلخ. قال: حدثنا ابن وهب. قال: حدثني سفيان. وفي (٧/٢٣١) قال: أخبرنا قتيبة ومحمد بن عبد الله بن يزيد. قالا: حدثنا سفيان. (ح) وأخبرني محمد بن آدم. قال: حدثنا عبدة.\nجميعهم - سفيان بن عيينة، وأبو معاوية الضرير، ويحيى بن سعيد، ووكيع، ومعمر، وسفيان الثوري، وجعفر بن عون، وعبدة بن سليمان، وجرير بن عبد الحميد، وعبد الله بن نمير، وحفص بن غياث، وأبو أسامة حماد بن أسامة - عن هشام بن عروة، عن امرأته فاطمة بنت المنذر، فذكرته.","vol":"7","page":432},{"text":"٥٥١١ - (ت س د) جابر بن عبد الله - ﵄ - قال: «أكلنا ⦗٤٣٣⦘ زمنَ خَيْبَرَ الخَيْلَ وحُمُرَ الوحش، ونهانا رسول الله - ﷺ- عن الحمر الأهلية، وأَذِنَ في الخيل» أخرجه أبو داود والنسائي.\nوفي رواية الترمذي قال: «أطْعَمَنَا رسول الله - ﷺ- لُحُومَ الْخَيْلِ، ونهانا عن لُحُومِ الحُمُرِ» (١) .\n_________\n(١) رواه أبو داود رقم (٣٧٨٨) في الأطعمة، باب في أكل لحوم الخيل، والنسائي ٧ / ٢٠٥ في الصيد، باب إباحة أكل لحوم حمر الوحش، والترمذي رقم (١٧٩٤) في الأطعمة، باب ما جاء في أكل لحوم الخيل، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٢٢) قال: حدثنا محمد بن بكر. ومسلم (٦/٦٦) قال: حدثني محمد بن حاتم، قال: حدثنا محمد بن بكر (ح) وحدثنيه أبو الطاهر، قال: أخبرنا ابن وهب (ح) وحدثني يعقوب الدورقي، وأحمد بن عثمان النوفلي، قالا: حدثنا أبو عاصم. وابن ماجه (٣١٩١) قال: حدثنا بكر بن خلف أبو بشر، قال: حدثنا أبو عاصم. والنسائي (٧/٢٠٥) قال: أخبرنا قتيبة، قال: حدثنا المفضل وهو ابن فضالة.\nأربعتهم - ابن بكر، وابن وهب، وأبو عاصم، والمفضل بن فضالة - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٣٥٦) قال: حدثنا يونس، وسريج، وعفان. وفي (٣/٣٦٢) قال: حدثنا عفان. وأبو داود (٣٧٨٩) قال: حدثنا موسى بن إسماعيل.\nأربعتهم - يونس، وسريج، وعفان، وموسى بن إسماعيل - قالوا: حدثنا حماد بن سلمة.\n٣- وأخرجه النسائي (٧/٢٠١) قال: أخبرنا الحسين بن حريث، قال: حدثنا الفضل بن موسى، عن الحسين وهو ابن واقد.\nثلاثتهم - ابن جريج، وحماد بن سلمة، وحسين بن واقد - عن أبي الزبير، فذكره.\n* لفظ رواية حماد «ذبحنا يوم خيبر الخيل، والبغال، والحمير، فنهانا رسول الله -ﷺ- عن البغال والحمير، ولم ينهنا عن الخيل» .","vol":"7","page":432},{"text":"<span data-type=\"title\" id=toc-1174>الجَلالة</span>\n٥٥١٢ - (د ت) عبد الله بن عمرو - ﵄ - قال: «نهى رسول الله - ﷺ- عن جَلاَّلَةِ الإبِلِ أن يُرْكَبَ عليها، أو يُشْرَبَ من ألبَانها» .\nوفي أخرى «نهى عن الجلاَّلة في الإبل أن يُرْكَبَ عليها» .\nوفي أخرى «نهى عن ركوب الجَلاَّلَة» أخرجه أبو داود.\nوعند الترمذي قال: «نهى رسول الله - ﷺ- عن أكل الجلالة وألْبَانِها» (١) . ⦗٤٣٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجلاَّلة): التي تأكل العذرة، فاستعار للعذرة الجلة، وهو البَعْر فوضعه موضعه.\n_________\n(١) رواه أبو داود رقم (٣٧٨٥) و(٣٧٨٧) في الأطعمة، باب النهي عن أكل الجلالة وألبانها، والترمذي رقم (١٨٢٥) في الأطعمة، باب ما جاء في أكل لحوم الجلالة وألبانها، من حديث ابن إسحاق عن ابن أبي نجيح عن مجاهد عن ابن عمر، وقد اختلف فيه على ابن أبي نجيح، فقيل: عنه عن مجاهد عن ابن عمر، وقيل: عن مجاهد مرسلًا، وقيل: عن مجاهد عن ابن عباس، ⦗٤٣٤⦘ ورواه البيهقي من وجه آخر عن أيوب عن نافع عن ابن عمر، ويشهد له حديث ابن عباس الذي بعده، ولذلك قال الترمذي: هذا حديث حسن غريب، وفي الباب عن عبد الله بن عباس - يريد الحديث الذي بعده - أقول: والجلالة: الحيوان الذي يأكل العذرة من الجلة، وهي البعرة، وسواء في الجلالة البقر والغنم والإبل، وغيرها، كالدجاج والبط والأوز، ثم قيل: إن كان أكثر علفها النجاسة فهي جلالة، وإن كان أكثر علفها الطاهر فليست جلالة، وجزم به النووي في \" تصحيح التنبيه \" وقال في \" الروضة \" تبعًا للرافعي: الصحيح أنه لا اعتداد بالكثرة، بل بالرائحة والنتن، فإن تغير ريح مرقها أو لحمها أو لونها فهي جلالة، قال الخطابي: اختلف الناس في أكل لحوم الجلالة وألبانها، فكره ذلك أصحاب الرأي والشافعي وأحمد بن حنبل، وقالوا: لا تؤكل حتى تحبس أيامًا وتعلف علفًا غيره، فإذا طاب لحمها فلا بأس بأكله. اهـ. وعلة النهي عن ركوب الجلالة أن تعرق فتلوث ما عليها بعرقها، وهذا ما لم تحبس، فإذا حبست جاز ركوبها عند الجميع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه رواية عمرو بن أبي قيس. وفي رواية عبد الوارث: «نهي عن ركوب الجلالة» .\nأخرجه أبو داود (٢٥٥٧) قال: حدثنا مسدد، قال: حدثنا عبد الوارث. وفي (٢٥٥٨ و٣٧٨٧) قال: حدثنا أحمد بن أبي سريج الرازي، قال: أخبرني عبد الله بن الجهم، قال: حدثنا عمرو، يعني ابن أبي قيس.\nكلاهما - عبد الوارث، وعمرو - عن أيوب السختياني، عن نافع، فذكره.\nوعن مجاهد، عن ابن عمر، قال: «نهى رسول الله -ﷺ- عن أكل الجلالة وألبانها.» .\nأخرجه أبو داود (٣٧٨٥) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا عبدة. وابن ماجه (٣١٨٩) قال: حدثنا سويد بن سعيد، قال: حدثنا ابن أبي زائدة. والترمذي (١٨٢٤) قال: حدثنا هناد، قال: حدثنا عبدة.\nكلاهما - عبدة، وابن أبي زائدة - عن محمد بن إسحاق، عن ابن أبي نجيح، عن مجاهد، فذكره.\n* قال الترمذي: هذا حديث حسن غريب. وروى الثوري، عن ابن أبي نجيح، عن مجاهد، عن النبي -ﷺ- مرسلا.","vol":"7","page":433},{"text":"٥٥١٣ - (ت د س) عبد الله بن عباس - ﵄ -: «أن رسول الله - ﷺ- نهى عن أكل المُجَثَّمَةِ، وهي المصبُورةُ للقتل، وعن أكل الجلاَّلة، وشُرْبِ لبنها» .\nوفي رواية للترمذي والنسائي قال: «نهى رسول الله - ﷺ- عن المُجَثّمةِ وعن لَبَن الجلاَّلة، وعن الشُّرب من فِي السِّقَاءِ» .\nوفي رواية أبي داود: «أن النبيَّ - ﷺ- نهى عن لبن الجلاَّلة» (١) . ⦗٤٣٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُجَثَّمَة) الجثُوم في الأصل: أن يبرُك الإنسان على ركبتيه، والمراد به هاهنا: التي تنصب لتقتل وتُصبَر على القتل، أي: تَبْرُك بين يدي القاتل.\n(المَصْبُورة) هي التي تُخَلَّى بين يدي إنسان ليقتلها، فيرمي فيها شيئًا فيقتلها به، وصَبْرت القتيل: إذا قتلته اعْتِبَاطًا في غير حرب ولا قتال، وكل من قُتِل من أيِّ نوع كان من أنواع القتل، في غير حرب ولا قتال، فإنه قد قُتل صبرًا.\n_________\n(١) رواه أبو داود رقم (٣٧٨٦) في الأطعمة، باب النهي عن أكل لحوم الجلالة وألبانها، والترمذي رقم ⦗٤٣٥⦘ (١٨٢٦) في الأطعمة، باب ما جاء في أكل لحوم الجلالة وألبانها، والنسائي ٧ / ٢٤٠ في الضحايا، باب النهي عن لبن الجلالة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وقال الحافظ في \" التلخيص \": وصححه ابن دقيق العيد، قال: وروى الحاكم والبيهقي من حديث أبي هريرة النهي عن أن يشرب من في السقاء، وعن المجثمة والجلالة وهي التي تأكل العذرة، وإسناده قوي، وقال الترمذي: وفي الباب عن عبد الله بن عمرو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عطاء بن أبي رباح، عن ابن عباس، قال: قال رسول الله -ﷺ-: «لا تشربوا واحدا كشرب البعير، ولكن اشربوا مثنى وثلاث، وسموا إذا أنتم شربتم، واحمدوا إذا أنتم رفعتم» .\nأخرجه الترمذي (١٨٨٥) قال: حدثنا أبو كريب، قال: حدثنا وكيع، عن يزيد بن سنان الجزري، عن ابن لعطاء بن أبي رباح، عن أبيه، فذكره.\nوعن عكرمة، عن ابن عباس، قال: «نهى رسول الله -ﷺ-، عن المجثمة، ولبن الجلالة، والشرب من في السقاء» .\n١- أخرجه أحمد (١/٢٢٦) (١٩٨٩) قال: حدثنا يحيى، عن هشام. وفي (١/٢٤١) (٢١٦١) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. وفي (١/٢٩٣) (٢٦٧١) قال: حدثني معاذ بن هشام، قال: حدثنا أبي. وفي (١/٣٢١) (٢٩٥٢) قال: حدثنا عبد الصمد، قال: حدثنا هشام الدستواى. وأبو داود (٣٧١٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وفي (٣٧٨٦) قال حدثنا بن المثنى. قال: حدثني أبو عامر. قال: حدثنا هشام. وفي (١/٣٣٩) (٣١٤٢) قال: حدثنا محمد بن جعفر، وأبو عبد الصمد، قالا: حدثنا شعبة. وفي (١/٣٣٩) (٣١٤٣) قال: حدثنا أبو عبد الصمد، قال: حدثنا سعيد. والدارمي (١٩٨١) (٢١٢٣) قال: حدثنا عفان، قال: حدثنا حماد. وفي (٢٠٠٧) قال: حدثنا أبو زيد سعيد بن الربيع، قال: حدثنا هشام. والترمذي (١٨٢٥) قال: حدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثني أبي. (ح) قال محمد بن بشار: وحدثنا ابن أبي عدي، عن سعيد ابن أبي عروبة. والنسائي (٧/٢٤٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا هشام. وابن خزيمة (٢٥٥٢) قال: حدثنا نصر بن مرزوق، قال: حدثنا أسد يعني ابن موسى قال: حدثنا حماد بن سلمة.\nأربعتهم - هشام الدستوائي، وسعيد بن أبي عروبة، وشعبة. وحماد بن سلمة - عن قتادة.\n٢- وأخرجه البخاري (٧/١٤٥) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع، قال: حدثنا خالد.\nكلاهما - قتادة، وخالد الحذاء - عن عكرمة، فذكره.\n* رواية أبي عامر مختصرة على: النهي عن لبن الجلالة.\n* في رواية حماد بن سلمة «... وعن ركوب الجلالة، والمجثمة» .\n* رواية خالد الحذاء: «نهى النبي -ﷺ- عن الشرب من في السقاء» . مختصرا.","vol":"7","page":434},{"text":"٥٥١٤ - (خ م س) زَهْدَم [بن مضرب الأزدي الجرمي]: أن أبا مُوسى أُتِيَ بدَجاجة، فَتَنحَّى رجل من القوم، فقال: ما شأنُك؟ فقال: «إني رأيتُه يأكُل شيئًا فقَذِرْتُه، فحلفتُ أن لا آكله، فقال أبو موسى: ادْنُ فكُلْ، فإني رأيتُ رسول الله - ﷺ- يأكُلُهُ، وأمره أن يكفِّرَ عن يمينه» .\nوفي أخرى قال: «كُنَّا عند أبي موسى، فقُدِّم طعامُه، وقُدِّم في طعامه لحمُ دَجَاج، وفي القوم رجل من تَيْمِ الله، أحْمَر، كأنه مولى، فلم ⦗٤٣٦⦘ يَدْنُ، فقال له أبو موسى: ادْنُ فإني رأيتُ رسول الله - ﷺ- يأكل منه» .\nأخرجه النسائي، وهو طرف من حديث طويل أخرجه البخاري ومسلم وهو مذكور في «كتاب اليمين» من حرف الياء (١) .\n_________\n(١) رواه البخاري ٩ / ٥٥٦ و٥٥٧ في الذبائح، باب لحم الدجاج، وفي الجهاد، باب ومن الدليل على أن الخمس لنوائب المسلمين ما سأل هوازن النبي ﷺ لرضاعة فيهم فتحلل من المسلمين، وفي المغازي، باب قدوم الأشعريين، وباب غزوة تبوك، وفي الأيمان والنذور في فاتحته، وباب لا تحلفوا بآبائكم، وباب اليمين فيما لا يملك وفي المعصية، وباب الاستثناء في الأيمان، وباب الكفارة قبل الحنث وبعده، وفي التوحيد، باب قول الله تعالى: ﴿والله خلقكم وما تعملون﴾، ومسلم رقم (١٦٤٩) في الأيمان، باب ندب من حلف يمينًا فرأى غيرها خيرًا منها، والنسائي ٧ / ٢٠٦ في الصيد، باب إباحة أكل لحوم الدجاج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: يأتي تخريجه في المجلد الحادي عشر.","vol":"7","page":435},{"text":"<span data-type=\"title\" id=toc-1175>الحشرات</span>\n٥٥١٥ - (د) مِلقام (١) بن تَلِب - ﵀ - عن أبيه قال: «صحبتُ رسول الله - ﷺ- فلم أسمع لحشرة الأرض تحريمًا» أخرجه أبو داود (٢) .\n_________\n(١) ويقال: هلقام، بالهاء.\n(٢) رقم (٣٧٩٨) في الأطعمة، باب في أكل حشرات الأرض من حديث غالب بن حجرة عن ملقام بن تلب عن أبيه، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٧٩٨) قال: حدثنا موسى بن إسماعيل، قال: حدثنا غالب ابن حجرة، قال: حدثني ملقام بن تلب، فذكره.\nقلت: غالب بن حجرة مجهول، قاله الحافظ. التقريب (٢/١٠٤) وشيخه «ملقام» مستور. التقريب (٢/٢٧٢) .","vol":"7","page":436},{"text":"<span data-type=\"title\" id=toc-1176>المُضْطَرّ</span>\n٥٥١٦ - (د) جابر بن سمرة - ﵁ -: «أن رجلًا نزل بالحَرَّة ومعه أهلُه وولدُه، فقال رجل: إن ناقة لي ضَلَّت، فإن وجدتَها فأمْسِكها، فوجدها فلم يجدْ صاحِبها، فمرضتْ، فقالت له امرأته: انْحَرْها، فأبَى، فَنَفَقَتْ، فقالت له: اسْلخها حتى نُقَدِّدَ شَحمها ولحمَها ونأكلَه، فقال: ⦗٤٣٧⦘ حتى أسأل رسول الله - ﷺ-، فأتاه فسأله، فقال: هل عِندك غِنى يُغْنيك؟ قال: لا، قال: فكُلُوها، فجاء صاحبُها، فأخبره الخبر، فقال: هلاَّ كنت نَحَرتَها؟ قال: اسْتَحْيَيتُ منك» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨١٦) في الأطعمة، باب في المضطر إلى الميتة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٨٧ و٨٨) قال: حدثنا أبو كامل، قال: حدثنا شريك. وفي (٥/٨٩) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (٥/١٠٤) قال: حدثنا أبو كامل، وبهز، قالا: حدثنا حماد بن سلمة. وأبو داود (٣٨١٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وعبد الله بن أحمد (٥/٩٦) قال: حدثني الحسن بن يحيى، قال: حدثنا عبد الصمد، قال: حدثنا حماد بن سلمة. وفي (٥/٩٧) قال: حدثني خلف بن هشام، قال: حدثني أبو عوانة.\nثلاثتهم - شريك، وأبو عوانة، وحماد- عن سماك بن حرب، فذكره.","vol":"7","page":436},{"text":"٥٥١٧ - (د) الفجيع العامري - ﵁ -: «أنه أتى رسول الله - ﷺ- فقال: ما يحلُّ لنا [من] الميْتَة؟ قال: ما طعامُكم؟ قلنا: نَغْتَبِقُ ونَصْطبح - قال: أبو نُعَيْم [وهو الفضل بن دُكَيْن]: فَسَّرَه لي عُقْبة: قَدَح غدْوة، وقَدح عَشِيَّة - قال: ذاك وأبي الجُوعُ (١)، فأحَلَّ لهم الميتة على هذه الحال» . أخرجه أبو داود (٢) .\n_________\n(١) قوله: ذاك وأبي الجوع، الواو في قوله: وأبي، للقسم، والجوع بالرفع، يعني هذا القدر لا يكفي من الجوع، بل يبقى الجوع على حاله، وفي المطبوع: وأبى الجوع، بنصب كلمة الجوع، وهو خطأ.\n(٢) رقم (٣٨١٧) في الأطعمة، باب في المضطر إلى الميتة، من حديث الفضل بن دكين عن عقبة بن وهب ابن عقبة العامري البكائي عن أبيه وهب بن عقبة عن الفجيع العامري ﵁، وعقبة ابن وهب، لم يوثقه غير ابن حبان، وقال علي بن المديني وسفيان بن عيينة: ما كان يدري ما هذا الأمر، يعني الحديث، ولا كان شأنه، وقال يحيى بن معين: صالح، قال الحافظ في \" التهذيب \": وقال مهنا عن أحمد: لا أعرفه، وقال ابن عدي: ليس هو بمعروف، أقول: وأبوه وهب بن عقبة لم يوثقه أيضًا غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: قال أبو داود: الغبوق من آخر النهار، والصبوح من أول النهار.\nأخرجه أبو داود (٣٨١٧) قال: حدثنا هارون بن عبد الله، قال: حدثنا الفضل بن دكين، قال: حدثنا عقبة بن وهب العامري، قال: سمعت أبي، فذكره.\nقلت: عقبة بن وهب أمره غير مشهور.","vol":"7","page":437},{"text":"<span data-type=\"title\" id=toc-1177>إبل الصدقة والجزية</span>\n٥٥١٨ - (ط) أسلم - مولى عمر بن الخطاب - ﵁ - قال ⦗٤٣٨⦘ لعمر بن الخطاب: «إن في الظَّهر ناقة عَمْياءَ، فقال عمر: ادْفَعها إلى أهل بيت ينتفِعُون بها، قال: فقلت: وهي عمياءُ؟ قال: يَقْطُرونها بالإبل، قال: فقلتُ: كيف تأكل من الأرض؟ فقال عمر: أمِن نَعَم الجزية هي، أم من نَعَم الصدقة؟ فقلت: بل من نَعَم الجزية، فقال عمرُ: أردتُم والله أكْلَها، فقلت: إنَّ عليها وَسْمَ نَعَم الجزية، فأمر بها عمر فنُحِرَتْ، وكان عنده صِحاف تِسْع، فلا تكون فاكهة ولا طُرَيفة إلا جعل منها في تلك الصِّحاف، فيبعث به إلى أزْوَاجِ النبيِّ - ﷺ-، ويكون الذي يبعثُ به إلى حَفْصَة ابْنَتِه من آخر ذلك، فإن كان فيه نُقْصان كان في حَظِّ حَفْصَة، قال: فجعل في تلك الصِّحَاف من لحم تلك الجزور، فبعث به إلى أزواج النبيِّ - ﷺ- وأمر بما بَقِيَ من لحم تلك الجزور فصُنع، فدعا عليه المهاجرين والأنصار» . أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظَّهْر) أراد به: المركوب من الإبل وغيرها.\n_________\n(١) ١ / ٢٧٩ في الزكاة، باب جزية أهل الكتاب والمجوس، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٦٢٣) قال: عن زيد بن أسلم، عن أبيه، فذكره.","vol":"7","page":437},{"text":"<span data-type=\"title\" id=toc-1178>اللَّحْم</span>\n٥٥١٩ - (ط) عمر بن الخطاب - ﵁ - قال: «إياكم واللَّحم فإن له ضَرَاوة كَضَرَاوَةِ الْخَمر» . ⦗٤٣٩⦘\nوفي رواية: «إن لِلَّحم ضراوة كضراوة الخمر، وإن الله يبغض أهل البيت اللَّحميين» أخرج الأولى «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضَرَاوة) الضَّراوة: العادة والدُّرْبَة، أراد: أن لِلَّحم عادةً نَزّاعةً إلى الخمر، تفعل كفعلها.\n(اللَّحْمِيِّين) رجل لَحِم، وبيت لَحِم: اعتاد أكل اللحم وإدامته، والإدمان عليه، وقيل: أراد به: الذين يأكلون لحوم الناس بالغيبة، والأول أوجه.\n_________\n(١) ٢ / ٩٣٥ في صفة النبي ﷺ، باب ما جاء في أكل اللحم، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٨٠٦) قال: عن يحيى بن سعيد أن عمر بن الخطاب، به.","vol":"7","page":438},{"text":"٥٥٢٠ - (ط) جابر بن عبد الله - ﵄ - قال: أدْرَكني عمر وأنا أجيءُ من السوق، ومعي حِمالُ لحم، فقال: ما هذا؟ قلتُ: قَرِمنا إلى اللَّحْمِ، فاشتريتُ بدرهم لحمًا، فقال: أمَا يُرِيدُ أحدكم أن يَطْويَ بطنَه عن جاره أو ابْن عَمّه، أيْن يذهب عنكم قوله تعالى: «﴿أَذْهَبْتُم طَيِّبَاتِكُمْ في حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا﴾» [الأحقاف: ٢٠] أخرجه «الموطأ» (١) . ⦗٤٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَرِمْنا) قرمت إلى اللحم، أي: اشتهيته، ومالت نفسي إليه.\n_________\n(١) ٢ / ٩٣٦ في صفة النبي ﷺ، باب ما جاء في أكل اللحم، وإسناده منقطع أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٨٠٦/م) بالإسناد السابق.","vol":"7","page":439},{"text":"<span data-type=\"title\" id=toc-1179>الفصل الثاني: ما ليس بحيوان</span>\n<span data-type=\"title\" id=toc-1180>الثُّوم والبصل</span>\n٥٥٢١ - (خ م د ت س) جابر بن عبد الله - ﵄ - أن رسول الله - ﷺ- قال: «مَن أكل ثُومًا أو بَصَلًا فَلْيَعْتَزِلْنَا - أو لِيَعْتَزِلْ مسجدَنا - زاد في رواية وَلْيَقْعُد في بيته، وإنه أُتِيَ بِبَدْر فيه خَضِرَات من بُقُول، فوجدَ لها ريحًا، فسأل، فأُخبِر بما فيها من البُقُول، فقال: قَرِّبُوها إلى بعض أصحابه، فلما رآه كَرِهَ أكلها، قال: كُلْ، فإني أُناجي مَن لا تُنَاجِي» .\nوفي أخرى أنه قال: «من أكل من هذه البَقْلَةِ: الثُّوم - وقال مرة: من أكل البصل والثوم والكُرَّاث - فلا يَقْرَبنَّ مسجدنا، فإن الملائكة تَتَأذَّى بما يتأذَّى منه بنو آدم» .\nوفي أخرى قال: «نهى رسول الله - ﷺ- عن أكل البصل والكُرَّاث، فَغَلَبَتْنَا الحاجةُ، فأكلْنا منها، فقال: مَن أكل من هذه ⦗٤٤١⦘ الشجرة الخبيثة فلا يَقْرَبَنَّ مسجدنا، فإن الملائكة تتأذى مما يتأذى منه الإنْسُ» أخرجه البخاري ومسلم.\nوأخرج أبو داود الرواية الثانية بالزيادة، وقال فيها: «فأُتِيَ ببَدْر» قال - أحمد بن صالح «ببدر» فسَّره ابن وهب: طَبَق.\nوأخرج الترمذي الثالثة إلى قوله: «مسجدنا» .\nوأخرجها النسائي بتمامها (١) .\nوفي رواية ذكرها رزين: أن رسول الله - ﷺ- قال: «مَن أكل من الثوم والبصل من الجُوع أو غيره، فلا يقربنَّ مسجدَنا يُؤذِينا بريح الثوم، قيل لجابر: ما يعني به؟ قال: ما أُرَاه يعني إلا نِيئَه» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البقلة الخبيثة) يقال: للشيء الخبيث الرائحة الكريه الطعم، مثل الثوم والبصل والكراث: خبيث.\n(ببدر) قد جاء في الحديث تفسيره بالطبق، قال الخطابي: إنما سُمِّي ⦗٤٤٢⦘ الطبق بَدْرًا، لاستدارته، ومنه سُمِّي القمر عند كماله بدرًا، لاستدارته واتِّساقه، ومن رواه «بقِدْر» فهو معروف، ولكن ليس من عادة القدور أن يحضر فيها البقول، اللهم إلا أن تكون مطبوخة.\n(فلا يقربن مسجدنا) ليس أكل الثوم والبصل من باب الأعذار في الانقطاع عن المساجد، وإنما أمره بالاعتزال عقوبة لهم ونكالًا؛ لأنه - ﷺ- كان يتأذَّى بريحها.\n_________\n(١) رواه البخاري ٩ / ٤٩٨ في الأطعمة، باب ما يكره من الثوم والبقول، وفي صفة الصلاة، باب ما جاء في الثوم النيء والبصل والكراث، وفي الاعتصام، باب الأحكام التي تعرف بالدلائل، ومسلم رقم (٥٦٤) في المساجد، باب نهي من أكل ثومًا أو بصلًا أو كراثًا، وأبو داود رقم (٣٨٢٢) في الأطعمة، باب في أكل الثوم، والترمذي رقم (١٨٠٧) في الأطعمة، باب ما جاء في كراهية أكل الثوم والبصل، والنسائي ٢ / ٤٣ في المساجد، باب من يمنع من المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٨٠) قال: حدثنا عبد الرزاق. والبخاري (١/٢١٦) قال: حدثنا عبد الله بن محمد، قال: حدثنا أبو عاصم. ومسلم (٢/٨٠) قال: حدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد. وفي (٢/٨٠) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا محمد بن بكر. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق. والترمذي (١٨٠٦) . والنسائي (٢/٤٣) عن إسحاق بن منصور، قال: أخبرنا يحيى بن سعيد القطان. والنسائي في الكبرى تحفة الأشراف (٢٤٤٧) عن محمد بن عبد الأعلى، عن خالد بن الحارث. وابن خزيمة (١٦٦٥) قال: حدثنا بندار، قال: حدثنا يحيى.\nخمستهم - عبد الرزاق، وأبو عاصم، ويحيى، ومحمد، وخالد - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٣٩٧) قال: حدثنا خلف بن الوليد، قال: حدثنا الربيع يعني ابن صبيح.\n٣- وأخرجه أحمد (٣/٤٠٠) والبخاري (٧/١٠٥) قالا: حدثنا علي بن عبد الله، قال: حدثنا أبو صفوان عبد بن الله بن سعيد. والبخاري (١/٢١٦) قال: حدثنا سعيد بن عفير، قال: حدثنا ابن وهب. وفي (٩/١٣٥) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب. ومسلم (٢/٨٠) قال: حدثني أبو الطاهر، وحرملة، قالا: أخبرنا ابن وهب وأبو داود (٣٨٢٢) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب. والنسائي في الكبرى تحفة الأشراف (٢٤٨٥) عن يونس بن عبد الأعلى، عن ابن وهب\nكلاهما - أبو صفوان، وابن وهب - عن يونس.\nوأخرجه ابن خزيمة (١٦٦٤) قال: حدثنا محمد بن عزيز، أن سلامة بن روح حدثهم، قال: حدثني عقيل.\nكلاهما - يونس، وعقيل - عن ابن شهاب.\nثلاثتهم - ابن جريج، والربيع، وابن شهاب - عن عطاء، فذكره.","vol":"7","page":440},{"text":"٥٥٢٢ - (خ م) أنس بن مالك - ﵁ - قيل له: ما سمعتَ من النبيِّ - ﷺ- في الثُّوم؟ قال: «من أكل من هذه الشجرة الخبيثة فلا يَقْرَبنَّ مسجدنا» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٩ / ٤٩٨ في الأطعمة، باب ما يكره من الثوم والبقول، وفي صفة الصلاة، باب ما جاء في الثوم النيء والبصل والكراث، ومسلم رقم (٥٦٢) في المساجد، باب نهي من أكل ثومًا أو بصلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٨٦)، ومسلم (٢/٧٩) قال: حدثني زهير بن حرب.\nكلاهما- أحمد، وزهير - قال: حدثنا إسماعيل بن علية.\n٢- وأخرجه البخاري (١/٢١٧) قال: حدثنا أبو معمر. وفي (٧/١٠٥) قال: حدثنا مسدد.\nكلاهما - أبو معمر، ومسدد - عن عبد الوارث بن سعيد.\nكلاهما - إسماعيل وعبد الوارث - عن عبد العزيز، فذكره.","vol":"7","page":442},{"text":"٥٥٢٣ - (م ط) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «مَن أكل من هذه الشجرة فلا يقربنَّ مسجدنا، ولا يُؤذِينا بريح الثُّومِ» .\nأخرجه مسلم وأخرجه «الموطأ» مرسلًا عن ابن المسيب (١) .\n_________\n(١) رواه مسلم رقم (٥٦٣) في المساجد، باب نهي من أكل ثومًا أو بصلًا، والموطأ ١ / ١٧ في وقوت الصلاة، باب النهي عن دخول المسجد بريح الثوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٤) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم (ح) ويعقوب، قال: حدثنا أبي. وفي (٢/٢٦٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. ومسلم (٢/٧٩) قال: حدثني محمد بن رافع، وعبد بن حميد، قال عبد: أخبرنا، وقال ابن رافع: حدثنا عبد الرزاق، قال: أخبرنا معمر. وابن ماجه (١٠١٥) قال: حدثنا أبو مروان العثماني، قال: حدثنا إبراهيم بن سعد.\nكلاهما - إبراهيم بن سعد والد يعقوب، ومعمر - عن الزهري، عن سعيد بن المسيب، فذكره.","vol":"7","page":442},{"text":"٥٥٢٤ - (د) حذيفة [بن اليمان]- ﵁ - أن رسول الله - ﷺ ⦗٤٤٣⦘ قال: «مَن تَفَل تُجاه القبلة جاء يوم القيامة تَفْلُه بين عَيْنَيْه، ومن أكل من هذه البَقْلة الخَبِيثَة فلا يقْرَبنَّ مسجدَنا - ثلاثًا -» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التَّفْل): شبيه بالبَزْق، إلا أنه أقل منه.\n(تُجاه) الشيء: ما يقابله.\n_________\n(١) رقم (٣٨٢٤) في الأطعمة، باب في أكل الثوم، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (٣٨٢٤) قال: حدثنا عثمان بن أبي شيبة. وابن خزيمة (٩٢٥ و١٣١٤، ١٦٦٣) قال: حدثنا يوسف بن موسى.\nكلاهما - عثمان، ويوسف- قالا: حدثنا جرير، عن أبي إسحاق الشيباني، عن عدي بن ثابت، عن زر ابن حبيش، فذكره.","vol":"7","page":442},{"text":"٥٥٢٥ - (د) المغيرة بن شعبة - ﵁ - قال: أكلتُ ثُومًا فأتيتُ مُصَلَّى رسول الله - ﷺ- وقد سُبِقتُ بركعة - فلما دخلتُ المسجد وجدَ النبيُّ - ﷺ- رِيحَ الثُّومِ، فلمَّا قضى صلاتَه قال: «مَن أكل من هذه الشجرة فلا يَقْرَبنَّا، حتى يذهب ريحُها - أو ريحه -» فلما قضيتُ الصلاةُ جئْتُ إلى رسول الله - ﷺ-، فقلتُ: لَتُعْطينِّي يدَك، فأدخلتُ يده في كمِّ قميصي إلى صدري، فإذا أنا مَعْصُوبُ الصدر، فقال: «إن لك عُذْرًا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (معصوب الصدر) الجائع من عادته أن يشد جوفه بعصابة، وقد يجعل عليها حجرًا، وقد كان حينئذ جائعًا، فأراد أن يعرفه عذره.\n_________\n(١) رقم (٣٨٢٦) في الأطعمة، باب في أكل الثوم، وفي سنده أبو هلال الراسبي محمد بن سليم، وهو صدوق فيه لين كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٢٤٩) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا أبو هلال. وفي (٤/٢٥٢) قال: حدثنا وكيع، قال: حدثنا سليمان بن المغيرة. وأبو داود (٣٨٢٦) قال: حدثنا شيبان بن فروخ، قال: حدثنا أبو هلال. وابن خزيمة (١٦٧٢) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع، عن سليمان بن المغيرة.\nكلاهما - أبو هلال الراسبي، وسليمان بن المغيرة - عن حميد بن هلال، عن أبي بردة، فذكره.","vol":"7","page":443},{"text":"٥٥٢٦ - (خ م د) عبد الله بن عمر - ﵄ - أن رسول الله - ﷺ- قال في غزوة خَيْبَر: «مَن أكل من هذه الشجرة - يعني: الثوم - فلا يَأتِيَنَّ المساجد» .\nوفي أخرى «من أكل هذه البَقْلة، فلا يَقْرَبَنَّ مساجدنا حتى يذهبَ ريحُها، يعني: الثومَ» أخرجه البخاري ومسلم.\nوفي رواية أبي داود: «من أكل من هذه الشجرة فلا يَقْربَنَّ المساجدَ» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٨١ و٢٨٢ في صفة الصلاة، باب ما جاء في الثوم النيء والبصل والكراث، ومسلم رقم (٥٦١) في المساجد، باب نهي من أكل ثومًا أو بصلًا أو كراثًا، وأبو داود رقم (٣٨٢٥) في الأطعمة، باب في أكل الثوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٣) (٤٦١٩) و(٢/٢٠) (٤٧١٥) قال: حدثنا يحيى. والدارمي (٢٠٥٩) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. والبخاري (١/٢١٦) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٢/٧٩) قال: حدثنا محمد بن المثنى، وزهير بن حرب، قالا: حدثنا يحيى، وهو القطان. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن نمير (ح) قال: وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي وأبو داود (٣٨٢٥) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى. وابن ماجة (١٠١٦) قال: حدثنا محمد بن الصباح، قال: حدثنا عبد الله بن رجاء المكي. وابن خزيمة (١٦٦١) قال: حدثنا بندار وأبو موسى، قالا: حدثنا يحيى بن سعيد.\nثلاثتهم - يحيى القطان، وعبد الله بن نمير، وعبد الله بن رجاء - عن عبيد الله بن عمر، قال: حدثني نافع، فذكره.","vol":"7","page":444},{"text":"٥٥٢٧ - (س) عمر بن الخطاب - ﵁ - قال: «أيُّها الناسُ إنكم تأكلون من شجرتين، ما أُرَاهُما إلا خَبِيثَتَيْن: هذا البَصَلُ، وهذا الثُّوم، ولقد رأيتُ رسول الله - ﷺ- إذا وَجَدَ رِيحَها من الرجل، أمر به فأُخْرِجَ إلى البَقيع، فمن أكلها فَلْيُمِتْها طبخًا» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَلْيُمِتها طبخًا) أي: فليبالغ في طبخها.\n_________\n(١) ٢ / ٤٣ في المساجد، باب من يخرج من المسجد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي (٢/٤٣) قال: أخبرنا محمد بن المثنى، قال: ثنا يحيى بن سعيد، قال: ثنا قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، فذكره.","vol":"7","page":444},{"text":"٥٥٢٨ - (م د) أبو سعيد الخدري - ﵁ -: «أن رسول الله - ﷺ- مَرَّ على مَزْرَعةِ بَصَل، هو وأصحابُه، فنزل ناس منهم فأكلوا منه، ولم ⦗٤٤٥⦘ يأكل آخَرُون، فَرُحنا إليه، فدعا الذين لم يأكلوا البصل، وأخَّر الآخَرين حتى ذهب رِيحُها» .\nوفي رواية قال أبو سعيد: لم نَعْدُ أن فُتِحَتْ خَيبرُ، فَوقَعْنَا أصحابَ محمد - ﷺ- في تلك البَقْلة: الثوم، والناسُ جِياع، فأكلنا منها أكلًا شديدًا، ثم رُحْنا إلى المسجد، فَوَجَد رسول الله - ﷺ- الرِّيحَ، فقال: مَن أكل من هذه الشجرة الخَبِيثَةِ شيئًا فلا يَقْرَبَنَّا في المسجد، فقال الناس: حُرِّمَت، حُرِّمَتْ، فبلغ ذلك النبيَّ - ﷺ-، فقال: «أيها الناس، ليس بي تحريمُ ما أحَلَّ الله لي، ولكنها شجرة أكْرَهُ ريحَها» أخرجه مسلم.\nوعند أبي داود: أنه ذُكِر عند رسول الله - ﷺ- الثُّومُ والبصلُ، وقيل: يا رسول الله، وأشَدُّ ذلك كلِّه الثومُ، أفتُحَرِّمه؟ فقال رسول الله - ﷺ-: «كُلُوه، ومن أكله منكم فلا يَقْرَبْ هذا المسجد حتى يذهب ريحُه منه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم نَعْدُ) أي: لم نتجاوز ولم نتعدَّ.\n_________\n(١) رواه مسلم رقم (٥٦٥) و(٥٦٦) في المساجد، باب نهي من أكل ثومًا أو بصلًا، وأبو داود رقم (٣٨٢٣) في الأطعمة، باب في أكل الثوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٨٠) قال: حدثنا هارون بن سعيد الأيلي، وأحمد بن عيسى، قالا: حدثنا ابن وهب، قال: أخبرني عمرو، عن بكير بن الأشج، عن ابن خباب، فذكره.\n* أخرجه أبو داود (٣٨٢٣) قال: حدثنا أحمد بن صالح. وابن خزيمة (١٦٦٩) قال: حدثنا يونس بن عبد الأعلى.\nكلاهما - أحمد بن صالح، ويونس - قالا: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن بكر ابن سوادة، أن أبا النجيب مولى عبد الله بن سعد، حدثه، فذكره.\n* الرواية قبل الأخيرة: أخرجها أحمد (٣/١٢ و٦٠) قال: حدثنا إسماعيل. ومسلم (٢/٨٠) قال: حدثني عمرو الناقد، قال: حدثنا إسماعيل بن علية. وابن خزيمة (١٦٦٧) قال: حدثنا أبو موسى محمد ابن المثنى، قال: حدثنا عبد الأعلى. (ح) وحدثنا أبو هاشم زياد بن أيوب. قال: حدثنا إسماعيل.\nكلاهما - إسماعيل، وعبد الأعلى - عن سعيد الجريري، عن أبي نضرة، فذكره.","vol":"7","page":444},{"text":"٥٥٢٩ - (د ت) علي بن أبي طالب - ﵁ - قال: «نُهيناعن أكل الثُّومِ إلا مطبوخًا» وفي أخرى «أنه كره أكل الثُّوم إلا مطبوخًا» . ⦗٤٤٦⦘\nأخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٣٨٢٨) في الأطعمة، باب في أكل الثوم، والترمذي رقم (١٨٠٩) في الأطعمة، باب ما جاء في الرخصة في الثوم مطبوخًا، وقال الترمذي: وقد روي هذا عن علي أنه قال: نهي عن أكل الثوم إلا مطبوخًا قوله، وقال: هذا حديث ليس إسناده بذاك القوي، قال: وروي عن شريك بن حنبل عن النبي ﷺ مرسلًا، أقول: وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٢٨)، والترمذي (١٨٠٨) قال: حدثنا محمد بن مدويه.\nكلاهما -أبو داود، ومحمد- قالا: حدثنا مسدد، قال: حدثنا الجراح بن مليح والد وكيع، عن أبي إسحاق، عن شريك بن حنبل، فذكره.\n* أخرجه الترمذي (١٨٠٩) قال: حدثنا هناد، قال: حدثنا وكيع، عن أبيه، عن أبي إسحاق، عن شريك بن حنبل، عن علي، قال: لا يصلح أكل الثوم إلا مطبوخا. موقوفا.\n* وقال الترمذي: هذا الحديث ليس إسناده بذلك القوي، وقد روي هذا عن علي، قوله، وروي عن شريك بن حنبل عن النبي -ﷺ- مرسلا.","vol":"7","page":445},{"text":"٥٥٣٠ - (د) معاوية بن قرة: عن أبيه [وهو قُرَّةُ بنُ إياس المزني]- ﵁ -: «أن النبيَّ - ﷺ- نهى عن هاتين الشجرتين، وقال: مَن أكلهما فلا يقربنَّ مسجدَنا، وقال: إن كنتم لابُدَّ آكِلِيها فأمِيتُوهما طَبخًا، قال: يعني البصل والثوم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٢٧) في الأطعمة، باب في أكل الثوم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/١٩) قال: حدثنا عبد الملك بن عمرر. وأبو داود (٣٨٢٧) قال: حدثنا عباس بن عبد العظيم، قال: حدثنا أبو عامر عبد الملك بن عمرو. والنسائي في الكبرى الورقة (٨٧) قال: أخبرنا هارون بن زيد بن أبي الزرقاء، قال: حدثنا أبي.\nكلاهما - عبد الملك، وزيد بن أبي الزرقاء - عن خالد بن ميسرة، قال: حدثنا معاوية بن قرة، فذكره","vol":"7","page":446},{"text":"٥٥٣١ - (م) أبو أيوب الأنصاري - ﵁ -: أن رسول الله - ﷺ- كان نزل عليه، فنزل رسول الله - ﷺ- في السُّفْل، وأبو أيوب في العُلْو، فانْتَبه أبو أيوب ليلة، فقال: نَمْشِي فوقَ رأسِ رسول الله - ﷺ-؟ فَتَنحَّوْا، فباتُوا في جانب، ثم قال لرسول الله - ﷺ-، فقال له رسول الله - ﷺ-: «السُّفْلُ أرْفَقُ بي، فقال: لا أعْلُو سَقِيفَة أنت تحتها، فتحوَّل رسول الله - ﷺ- في العلو، وأبو أيوب في السفل، فكان يصنع لرسول الله - ﷺ -، فإذا جِيءَ به إليه سأل عن موضع أصابعه، فَيَتَتَبَّعُ موضع أصابعه، فصنع له طعامًا فيه ثُوم، ⦗٤٤٧⦘ فلما رُدَّ إليه سأل عن موضع أصابعه؟ فقيل له: لم يأكلْ، فَفَزِع وصَعِد إليه، فقال: أحَرَام هو؟ فقال: لا، ولكني أكرهُه، قال: فإني أكْرَهُ ما تكره، قال: وكان رسول الله - ﷺ- يُؤْتى، يعني بالوَحي، وفي نسخة: مَجِيءَ الملَك» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٠٥٣) في الأشربة، باب إباحة أكل الثوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤١٦) قال: حدثنا محمد بن جعفر. وفي (٥/٤١٧) قال: حدثنا يحيى بن سعيد. وعبد بن حميد (٢٢٩) قال: حدثنا سعد بن الربيع. ومسلم (٦/١٢٦) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. (ح) وحدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد، والنسائي في الكبرى تحفة الأشراف (٣٤٥٥) عن إسماعيل بن مسعود، عن خالد بن الحارث.\nأربعتهم - ابن جعفر، ويحيى، وسعد بن الربيع، وخالد - عن شعبة، عن سماك بن حرب، عن جابر بن سمرة، فذكره.","vol":"7","page":446},{"text":"٥٥٣٢ - (ت) جابر بن سمرة - ﵁ – قال: «نزل رسول الله - ﷺ- على أبي أيوب، فكان إذا أكل طعامًا بعث إليه بفضلْهِ، فبعث إليه يومًا بطعام ولم يأكل منه النبيُّ - ﷺ-، فلما أتى أبو أيوب النبيَّ - ﷺ-، فذَكَرَ ذلك له، فقال النبيُّ - ﷺ-: فيه الثُّومُ، فقال: يا رسول الله، أحَرَام هو؟ قال: لا، ولكني أكرهه من أجل ريحه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٠٨) في الأطعمة، باب ما جاء في الرخصة في الثوم مطبوخًا، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (٥/١٠٣) قال: حدثنا أبو كامل، قال: حدثنا حماد. وفي (٥/١٠٦) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة. والترمذي (١٨٠٧) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. وعبد الله بن أحمد (٥/٩٥) قال: حدثنا أبو خيثمة زهير بن حرب، قال: حدثنا سعيد بن عامر، قال: حدثنا شعبة. وفي (٥/٩٤) قال: حدثنا أحمد بن إبراهيم، قال: حدثنا أبو الأحوص. وفي (٥/٩٥) قال: حدثنا إبراهيم بن الحجاج الناجي، قال: حدثنا حماد بن سلمة.\nثلاثتهم - حماد، وشعبة، وأبو الأحوص، عن سماك بن حرب به.","vol":"7","page":447},{"text":"٥٥٣٣ - (ت) عبد الله بن أبي يزيد عن أبيه: أن أم أيوب [الأنصارية] أخْبَرَتْه «أن النبيَّ - ﷺ- نزل عليهم، فتكلُّفوا له طعامًا فيه بعض هذه البُقُول، فكره أكْله، فقال لأصحابه: كُلوه، فإني لَسْتُ كأحدِكم، إني أخاف أن أُوذِيَ صاحبي» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨١١) في الأطعمة، باب ما جاء في الرخصة في الثوم مطبوخًا، وأخرجه أيضًا ابن خزيمة وابن حبان في صحيحيهما، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه الحميدي (٣٣٩) . وأحمد (٦/٤٣٣) و(٤٦٢) .والدارمي (٢٠٦٠) قال: أخبرنا علي بن عبد الله. وابن ماجة (٣٣٦٤) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (١٨١٠) قال: حدثنا الحسن بن الصباح البزار. وابن خزيمة (١٦٧١) قال: حدثنا أبو قدامة وزياد بن يحيى.\nسبعتهم - الحميدي، وأحمد، وعلي بن عبد الله، وابن أبي شيبة، والحسن بن الصباح، وأبو قدامة، وزياد بن يحيى - عن سفيان بن عيينة، عن عبيد الله بن أبي يزيد، عن أبيه، فذكره.","vol":"7","page":447},{"text":"٥٥٣٤ - (د) أبو زياد خيار بن سلمة: أنه سأل عائشة عن البصل؟ فقالت: «إن آخر طعام أكله رسول الله - ﷺ- كان فيه بصل» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٢٩) في الأطعمة، باب في أكل الثوم، وفي إسناده بقية بن الوليد، وهو كثير التدليس عن الضعفاء، وقد رواه بالعنعنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٨٩) قال: حدثنا حيوة بن شريح. وأبو داود (٣٨٢٩) قال: حدثنا إبراهيم بن موسى. (ح) وحدثنا حيوة بن شريح. والنسائي في الكبرى تحفة الأشراف (١١/١٦٠٦٨) عن عمرو بن عثمان.\nثلاثتهم - حيوة، وإبراهيم بن موسى، وعمرو بن عثمان - عن بقية بن الوليد. قال: حدثني بحير بن سعد، عن خالد بن معدان، عن أبي زياد خيار بن سلمة، فذكره.","vol":"7","page":448},{"text":"<span data-type=\"title\" id=toc-1181>طعام الأجنبي</span>، وفيه ثلاثة أنواع\n<span data-type=\"title\" id=toc-1182>[النوع الأول]: لبن الماشية</span>\n٥٥٣٥ - (خ م ط د) عبد الله بن عمر - ﵄ - أن رسول الله - ﷺ- قال: «لا يَحْلِبَنَّ أحدُكم ماشِيَةَ أحد إلا بإذنه، أيُحِبُّ أحدكم أنْ تُؤتَى مَشْرَبتُه، فَتُكْسَر خَزَائِنُه، فيُنْتَثَلَ (١) طعامُه؟ إنما تَخْزُن لهم ضُرُوعُ مواشيهم أطْعِمَتهم، فلا يحلُبنَّ أحد ماشِيَةَ أحد إلا بإذنه» .\nأخرجه البخاري ومسلم و«الموطأ» وأبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ماشية) الماشية: اسم لجميع الإبل والبقر والغنم السائمة، وأكثر ما يستعمل في الغنم. ⦗٤٤٩⦘\n(مَشْرُبة) المشرُبة بضم الراء وفتحها: الغُرْفَة.\n(فَيُنْتَثَل) الانتثَال: التَّفريق والتَبديد والنَّثر.\n_________\n(١) وفي بعض النسخ: فينتقل.\n(٢) رواه البخاري ٥ / ٦٤ و٦٥ في اللقطة، باب لا تحلب ماشية أحد بغير إذنه، ومسلم رقم (١٧٢٦) في اللقطة، باب تحريم حلب الماشية بغير إذن صاحبها، وأبو داود رقم (٢٦٢٣) في الجهاد، باب فيمن قال: لا يحلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٦٠١) والحميدي (٦٨٣) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أمية. وأحمد (٢/٤) (٤٤٧١) قال: حدثنا معتمر، قال: حدثنا عبيد الله. وفي (٢/٦) (٤٥٠٥) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي (٢/٥٧) (٥١٩٦) قال: حدثنا يحيى، عن عبيد الله. والبخاري (٣/١٦٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٥/١٣٧) قال: حدثنا يحيى بن يحيى التميمي، قال: قرأت على مالك. (ح) وحدثناه قتيبة بن سعيد، ومحمد بن رمح، جميعا عن الليث بن سعد (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر (ح) وحدثنا ابن نمير، قال: حدثني أبي.\nكلاهما عن عبيد الله (ح) وحدثني أبو الربيع، وأبو كامل، قالا: حدثنا حماد (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل يعني ابن علية، جميعا عن أيوب (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان، عن إسماعيل بن أمية. (ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، عن معمر، عن أيوب (ح) وابن جريج، عن موسى. وأبو داود (٢٦٢٣) قال: حدثنا عبد الله بن مسلمة، عن مالك. وابن ماجة (٢٣٠٢) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد.\nستتهم - مالك، وإسماعيل بن أمية، وعبيد الله، والليث، وأيوب، وموسى بن عقبة - عن نافع، فذكره.\nرواية معتمر، عن عبيد الله: «أن نبي الله -ﷺ- نهى أن تحلب مواشي الناس إلا بإذنهم» .\nرواية يحيى، عن عبيد الله: «عن النبي -ﷺ-: نهى أن تحتلب المواشي من غير إذن أهلها» .","vol":"7","page":448},{"text":"٥٥٣٦ - (ت د) سمرة بن جندب - ﵁ -: أن رسول الله - ﷺ- قال: «إذا أتى أحدُكم على ماشية، فإن كان فيها صاحبُها فَلْيَسْتَأذِنْه، فإن أذِن له فَلْيَحتَلِبْ، ولْيَشْرَب، وإن لم يكن فيها أحد فَلْيُصَوِّتْ ثلاثًا، فأن أجابه أحد فليستأذنه، فإن لم يُجبه أحد فليحتلب، وليشرب، ولا يَحمِلْ» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١٢٩٦) في البيوع، باب ما جاء في احتلاب المواشي بغير إذن الأرباب، وأبو داود رقم (٢٦١٩) في الجهاد، باب في ابن السبيل يأكل التمر ويشرب من اللبن إذا مر به، من حديث قتادة عن الحسن عن سمرة، قال الحافظ في \" الفتح \": إسناده صحيح إلى الحسن، فمن صحح سماعه من سمرة، صححه، ومن لا، أعله بالانقطاع، أقول: وللحديث شواهد يقوى بها، منها ما رواه ابن ماجة والطحاوي وصححه وابن حبان والحاكم من حديث أبي سعيد الخدري مرفوعًا: إذا أتيت على راع فناده ثلاثًا، فإن أجابك، وإلا فاشرب من غير أن تفسد، ولذلك قال الترمذي: حديث سمرة حديث حسن غريب صحيح، وفي الباب عن ابن عمر وأبي سعيد قال: والعمل على هذا عند بعض أهل العلم، وبه يقول أحمد وإسحاق، وانظر كلام ابن القيم حول هذا الحديث في \" تهذيب سنن أبي داود \" ٣ / ٤٢٠ - ٤٢٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦١٩) قال: حدثنا عياش بن الوليد الرقام. والترمذي (١٢٩٦) قال: حدثنا أبو سلمة، يحيى بن خلف.\nكلاهما - عياش، ويحيى - قالا: حدثنا عبد الأعلى، قال: حدثنا سعيد، عن قتادة، عن الحسن، فذكره.\nقلت: اختلفوا في سماع الحسن من سمرة، ولمتنه شواهد، وقد صححه الترمذي وقال: وفي الباب عن ابن عمر وأبي سعيد، والعمل على هذا عند بعض أهل العلم.","vol":"7","page":449},{"text":"<span data-type=\"title\" id=toc-1183>[النوع الثاني] الثمار</span>\n٥٥٣٧ - (ت) عبد الله بن عمر - ﵄ - أن النبي - ﷺ- قال: «من دخل حائِطًا فليأكل، ولا يَتِّخِذْ خُبْنَة» أخرجه الترمذي (١) . ⦗٤٥٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خُبْنَة) الخبنة: ما يأخذه الإنسان في طرف ثوبه وأسفل إزاره.\n_________\n(١) رقم (١٢٨٧) في البيوع، باب ما جاء في الرخصة في أكل الثمرة للمار بها، وفي سنده يحيى بن ⦗٤٥٠⦘ سليم الطائفي، وهو صدوق سيء الحفظ، ولذلك قال الترمذي: هذا حديث غريب لا نعرفه من هذا الوجه إلا من حديث يحيى بن سليم، قال: وفي الباب عن عبد الله بن عمر، وعباد بن شرحبيل، ورافع بن عمرو، وعمير مولى آبي اللحم، وأبي هريرة، أقول: وله شاهد عند الترمذي رقم (١٢٨٩) من حديث عمرو بن شعيب عن أبيه عن جده، وإسناده حسن، قال الحافظ في \" الفتح \": قال البيهقي: لم يصح، يعني حديث ابن عمر، وجاء من أوجه أخر غير قوية: قال الحافظ: والحق أن مجموعها لا يقصر عن درجة الصحيح، وقد احتجوا في كثير من الأحكام بما هو دونها، قال الترمذي: وقد رخص فيه بعض أهل العلم لابن السبيل في أكل الثمار، وكرهه بعضهم إلا بالثمن، وانظر \" تحفة الأحوذي \" ٤ / ٥١٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (٢٣٠١) قال: حدثنا هدية بن عبد الوهاب، وأيوب بن حسان الواسطي، وعلي بن سلمة، والترمذي (١٢٨٧) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب.\nأوعتهم - هدية، وأيوب وعلي، وعبد الملك - عن يحيى بن سليم الطائفي، عن عبيد الله بن عمر، عن نافع، فذكره.\nقلت: مداره على يحيى بن سليم الطائفي، ضعفوه.","vol":"7","page":449},{"text":"٥٥٣٨ - (ت د) رافع بن عمرو [الغفاري]- ﵁ - قال: «كنتُ أرْمِي نَخْلَ الأنصار، فأخذوني، فذهبوا بي إلى رسول الله - ﷺ- فقال: يا رافع، لِمَ تَرمي نخلَهم؟ قلت: يا رسول الله، الجُوعُ، قال: لا تَرْمِ، وكُلْ ما وقع، أشْبَعك الله وأروَاك» أخرجه الترمذي.\nوفي رواية أبي داود قال: عن ابن أبي حكم الغفاري قال: حَدَّثتْني جدتي عن عمِّ أبي رافع بن عمرو الغفاري قال: «كنتُ غُلامًا أرْمي نَخْلَ الأنصار، فأُتِيَ بي رسول الله - ﷺ-، فقال لي: لِمَ ترمي النخلَ؟ قلتُ: لآكُلَ، فقال: لا تَرْمِ النخلَ، وكُلْ ما سَقَط في أسْفَلِها، ثم مسحَ رأسَه، وقال: اللهم أشْبِعْ بطنه» (١) .\n_________\n(١) رواه الترمذي رقم (١٢٨٨) في البيوع، باب ما جاء في الرخصة في أكل الثمرة للمار بها، وأبو ⦗٤٥١⦘ داود رقم (٢٦٢٢) في الجهاد، باب من قال: إنه يأكل مما سقط، وأخرجه أيضًا ابن ماجة رقم (٢٢٩٩) في التجارات، باب من مر على ماشية قوم أو حائط، هل يصيب منه؟ وقال الترمذي: هذا حديث حسن غريب صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: عن ابن أبي الحكم الغفاري، قال: حدثتني جدتي، عن عم أبيها رافع بن عمرو الغفاري، قال: «كنت وأنا غلام أرمي نخلنا..» .\nأخرجه أحمد (٥/٣١) وأبو داود (٢٦٢٢) قال: حدثنا عثمان، وأبو بكر، ابنا أبي شيبة. وابن ماجة (٢٢٩٩) قال: حدثنا محمد بن الصباح، ويعقوب بن حميد بن كاسب.\nخمستهم - أحمد، وعثمان، وأبو بكر، وابن الصباح، ويعقوب - عن معتمر بن سليمان، قال: سمعت ابن أبي الحكم الغفاري، فذكره.\nوعن أبي جبير، عن رافع بن عمرو، قال: كنت أرمي نخل الأنصار ...» .\nأخرجه الترمذي (١٢٨٨) قال: حدثنا أبو عمار، قال: حدثنا الفضل بن موسى، عن صالح بن أبي جبير، عن أبيه، فذكره.\nقلت: في مطبوع سنن الترمذي: حسن غريب صحيح، وعند ابن كثير في جامع المسانيد: حسن غريب وهو أليق، والله أعلم.","vol":"7","page":450},{"text":"<span data-type=\"title\" id=toc-1184>[النوع الثالث] السُّنبُل</span>\n٥٥٣٩ - (د س) عباد بن شرحبيل [الغبري اليشكري]- ﵁ - قال: «أصابتني سَنَة، فدخلتُ حائِطًا من حِيطان المدينة، ففركتُ سُنْبُلًا، فأكلتُ، وحَمَلْتُ في ثوبي، فجاء صاحبُه، فضربني وأخذ ثوبي، فأتي بي رسول الله - ﷺ- فذكر ذلك له، فقال له: ما عَلَّمتَ إذْ كان جاهلًا، ولا أطعمتَ إذ كان جائعًا، أو [قال]: سَاغِبًا، فأمره فَردَّ عليَّ ثوبي، وأعطاني وَسْقًا - أو نصفَ وَسْق - من طعام» أخرجه أبو داود.\nوعند النسائي قال: «قدمتُ مع عُمُومَتي المدينةَ، فدخلتُ حائطًا ... وذكر الحديث» وفيه: «فأخذ كِسائي» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَنَة) السَّنَة: الجَدْب والغَلاء.\n(وَسْقًا) الوَسق: ستون صاعًا، والصاع: أربعة أمداد، والمُدُّ: رطل وثلث، أو رطلان، على اختلاف المذهبين.\n_________\n(١) رواه أبو داود رقم (٢٦٢٠) و(٢٦٢١) في الجهاد، باب في ابن السبيل يأكل من الثمر ويشرب من اللبن إذا مر به، والنسائي ٨ / ٢٤٠ في القضاة، باب الاستعداء، ورواه أيضًا ابن ماجة رقم (٢٢٩٨) في التجارات، باب من مر على ماشية قوم أو حائط، هل يصيب منه؟، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/١٦٦) قال: حدثنا محمد بن جعفر. وأبو داود (٢٦٢٠) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. وفي (٢٦٢١) قال: حدثني محمد بن بشار، قال: حدثنا محمد بن جعفر. وابن ماجة (٢٢٩٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شبابة بن سوار (ح) وحدثنا محمد بن بشار، ومحمد بن الوليد، قالا: حدثنا محمد بن جعفر.\nثلاثتهم - ابن جعفر، ومعاذ العنبري، وشبابة - قالوا: حدثنا شعبة.\n٢- وأخرجه النسائي (٨/٢٤٠) قال: أخبرنا الحسين بن منصور بن جعفر، قال: حدثنا مبشر بن عبد الله بن رزين، قال: حدثنا سفيان بن حسين.\nكلاهما - شعبة، وسفيان - عن أبي بشر جعفر بن إياس بن أبي وحشية، فذكره. قال الحافظ في الإصابة (٥/٣١٤) (٤٤٥٩) روى حديثه أبو داود والنسائي وابن أبي عاصم بإسناد صحيح، وعزاه لأوسط الطبراني.","vol":"7","page":451},{"text":"<span data-type=\"title\" id=toc-1185>الباب الثالث: في الحرام من الأطعمة</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-1186>الفصل الأول: قولٌ كُليٌّ في الحرام والحلال</span>\n٥٥٤٠ - (د) عبد الله بن عباس - ﵄ - قال: «كان أهلُ الجاهلية يأكلون أشياء ويتركون أشياء تَقَذُّرًا، فبعث الله نبيَّه، وأنزل كتابه، وأحَلَّ حلالَه، وحرَّم حرامه، فما أحلَّ فهو حلال، وما حرَّم فهو حرام، وما سكت عنه فهو عَفْو، وتلا: ﴿قُلْ لا أجِدُ فِيما أُوحِيَ إليَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إلاَّ أن يَكُونَ مَيْتَةً أوْ دَمًا مَسْفُوحًا أوْ لَحْمَ خِنْزِيرٍ فَإنَّهُ رِجْسٌ أوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَإنَّ رَبَّكَ غَفُورٌ رَحِيمٌ﴾ [الأنعام: ١٤٥]» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٠٠) في الأطعمة، باب ما لم يذكر تحريمه، ورواه أيضًا الحاكم، وابن مردويه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٠٠) قال: حدثنا محمد بن داود بن صبيح، قال: حدثنا الفضل بن دكين، قال: حدثنا محمد يعني ابن شريك المكي، عن عمرو بن دينار، عن أبي الشعثاء، فذكره.","vol":"7","page":452},{"text":"٥٥٤١ - (د ت) قبيصة بن هلب: عن أبيه قال: سمعتُ رسول الله ⦗٤٥٣⦘ ﷺ- يقول: - وسأله رجل - «إن من الطعام طعامًا أتَحَرَّجُ منه؟ فقال: لا يَتَحَلَّجَنَّ في نفسك شيء، ضَارَعْتَ (١) فيه النصرانية» أخرجه أبو داود.\nوفي رواية الترمذي عن هُلْب قال: «سألتُ النبيَّ - ﷺ- عن [طعام النصارى] ... وذكر الحديث» .\nوفي النسخة «يَخْتلجنَّ» بالخاء المعجمة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَتَحَرَّج) تَحَرَّجْت من هذا الأمر، أي: تأثَّمْت، أي: خِفْت أن يُوقِعَني في الحرج، وهو الضِّيق والإثم.\n(يَتَحَلَّجَن): يروى بالحاء والخاء، فبالحاء غير المعجمة معناه: لا يدخل قلبك منه ريبة، وكذا فسره الخطابي بالحاء غير المعجمة، وقال: أصله من الحَلْج، وهو الحركة والاضطراب، قال: ومنه حَلْجُ القُطن، وكذلك بالخاء المعجمة، ومعناه: لا يتحرَّك فيه شيء من الشَّك، والاختلاج: الحركة، والمعنى راجع إلى الأول.\n(ضَاهَيْت - ضَارَعْت): المُضاهاة والمُضارعة: المشابهة والمماثلة، ضاهيت وضارعت بمعنى.\n_________\n(١) وفي نسخة: ضاهيت.\n(٢) رواه أبو داود رقم (٣٧٨٤) في الأطعمة، باب في كراهية التقذر للطعام، والترمذي رقم (١٥٦٥) في السير، باب ما جاء في طعام المشركين، وقال الترمذي: هذا حديث حسن وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٥/٢٢٦) قال: حدثنا أبو كامل مظفر بن مدرك. قال: حدثنا زهير. وفي (٥/٢٢٦) قال: حدثنا وكيع. قال: حدثنا سفيان. وأبو داود (٣٧٨٤) قال: حدثنا النفيلي. قال: حدثنا زهير. وابن ماجة (٢٨٣٠) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع، عن سفيان. والترمذي (١٥٦٥) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داوس الطيالسي، عن شعبة. (ح) قال محمود: وقال عبيد الله بن موسى، عن إسرائيل. وعبد الله بن أحمد (٥/٢٢٦) قال: حدثنا محمد بن جعفر الوركاني. قال: حدثنا شريك. وفي (٥/٢٢٦) قال: حدثنا زكريا بن يحيى بن صبيح. قال: حدثنا شريك. وفي (٥/٢٢٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع، عن سفيان. وفي (٥/٢٢٧) قال: حدثنا محرز بن عون بن أبي عون. قال: حدثنا شريك.\nخمستهم - زهير، وسفيان، وشعبة، وإسرائيل، وشريك - عن سماك بن حرب، عن قبيصة بن هلب، فذكره. قال الحافظ: ذكره ابن سعد، أي هلب، في طبقة مسلمة الفتح.\nقلت: قبيصة بن هلب مستور، والإسناد محتمل التحسين لاعتبارات منها وجاهة الطبقة المتقدمة من التابعين وإن كان هو متأخرأ نسبيا لأن أبان من مسلمة الفتح، والله أعلم.","vol":"7","page":452},{"text":"٥٥٤٢ - (ت) سلمان الفارسي - ﵁ - قال: «سئل رسول الله - ﷺ- عن السَّمْن والْجُبْنِ والفِرَاءِ؟ فقال: الحلالُ ما أحلَّ الله في كتابه، والحرام ما حرَّم الله في كتابه، وما سكت عنه: فهو مما عفا عنه» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٢٦) في اللباس، باب ما جاء في لبس الفراء، وأخرجه أيضًا ابن ماجة في \" سننه \"، والحاكم في \" المستدرك \"، وفي سنده سيف بن هارون، وهو ضعيف، وقال الترمذي: هذا حديث غريب، لا نعرفه مرفوعًا إلا من هذا الوجه، قال: وروى سفيان وغيره عن سليمان التيمي عن أبي عثمان عن سلمان قوله، وكأن هذا الحديث الموقوف أصح، أقول: ويغني عنه حديث عبد الله بن عباس الذي تقدم رقم (٥٥٤٠)، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناد المرفوع ضعيف، والموقوف أرجح: أخرجه ابن ماجة (٣٣٦٧) . والترمذي (١٧٢٦) قالا: حدثنا إسماعيل بن موسى السدي، قال: حدثنا سيف بن هارون، عن سليمان التيمي، عن أبي عثمان النهدي، فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وروى سفيان وغيره عن سليمان التيمي عن أبي عثمان عن سلمان قوله، وكأن هذا الحديث الموقوف أصح.","vol":"7","page":454},{"text":"<span data-type=\"title\" id=toc-1187>الفصل الثاني: في ذي النَّاب والمِخْلب</span>\n٥٥٤٣ - (م ط ت س) أبو هريرة - ﵁ -: أن النبي - ﷺ- قال: «كلُّ ذي ناب من السِّبَاع فأكله حرام» أخرجه مسلم، و«الموطأ» والترمذي، والنسائي (١) . ⦗٤٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كل ذي ناب) ذو الناب، كالأسد والنمر ونحوهما.\n_________\n(١) رواه مسلم رقم (١٩٣٣) في الصيد، باب تحريم أكل كل ذي ناب من السباع، والموطأ ٢ / ٤٩٦ في الصيد، باب تحريم أكل كل ذي ناب من السباع، والترمذي رقم (١٤٧٩) في الصيد، باب ما جاء في كراهية كل ذي ناب وذي مخلب، والنسائي ٧ / ٢٠٠ في الصيد، باب تحريم أكل السباع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٣٠٧) وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن. ومسلم (٦/٦٠) قال: حدثني زهير بن حرب. قال: حدثنا عبد الرحمن، يعني ابن مهدي. (ح) وحدثنيه أبو الطاهر. قال: أخبرنا ابن وهب. وابن ماجة (٣٢٣٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا معاوية بن هشام (ح) وحدثنا أحمد بن سنان وإسحاق بن منصور. قالا: حدثنا عبد الرحمن بن مهدي. والنسائي (٧/٢٠٠) قال: أخبرنا إسحاق بن منصور. قال: حدثنا عبد الرحمن.\nثلاثتهم - عبد الرحمن، وابن وهب، ومعاوية بن هشام - عن مالك بن أنس، عن إسماعيل بن أبي حكيم، عن عبيدة بن سفيان، فذكره.","vol":"7","page":454},{"text":"٥٥٤٤ - (م د س) عبد الله بن عباس - ﵄ - قال: «نهى رسول الله - ﷺ- عن كلِّ ذي ناب من السِّباع، وكلِّ ذي مِخْلَب من الطير» أخرجه مسلم وأبو داود والنسائي.\nولأبي داود «نهى يومَ خَيْبَرَ ... الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وذي مِخْلَب) وذو المخلب كالبازي والصقر ونحوهما، و«المِخْلب»: الظفر.\n_________\n(١) رواه مسلم رقم (١٩٣٤) في الصيد، باب تحريم أكل كل ذي ناب من السباع، وأبو داود رقم (٣٨٠٣) و(٣٨٠٥) في الأطعمة، باب النهي عن أكل السباع، والنسائي ٧ / ٢٠٦ في الصيد، باب إباحة أكل لحوم الدجاج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن سعيد بن جبير، عن ابن عباس. «أن نبي الله -ﷺ- نهى يوم خيبر عن كل ذي مخلب من الطير، وعن كل ذي ناب من السباع» .\nأخرجه أحمد (١/٣٣٩) (٣١٤١) قال: حدثنا محمد بن جعفر، وروح. وأبو داود (٣٨٠٥) قال: حدثنا محمد بن بشار، عن ابن أبي عدي. وابن ماجة (٣٢٣٤) قال: حدثنا بكر بن خلف، قال: حدثنا ابن أبي عدي. والنسائي (٧/٢٠٦) قال: أخبرنا إسماعيل بن مسعود، عن بشر هو ابن المفضل.\nأربعتهم - ابن جعفر، وروح، وابن أبي عدي، وبشر بن المفضل - عن سعيد بن أبي عروية، عن علي ابن الحكم، عن ميمون بن مهران، عن سعيد بن جبير، فذكره.\n* ١- أخرجه أحمد (١/٢٤٤) (٢١٩٢) قال: حدثنا أيوب، قال: حدثنا أبو عوانة. وفي (ا/٣٢٧) (٣٠٢٤) قال: حدثنا عفان، قال: حدثنا أبو عوانة. والدارمي (١٩٨٨) قال: أخبرنا يحيى بن حماد، قال: حدثنا أبو عوانة. ومسلم (٦/٦١) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم (ح) وحدثنا أحمد بن حنبل، قال:حدثنا هشيم (ح) وحدثني أبو كامل الجحدري، قال: حدثنا أبو عوانة. وأبو داود (٣٨٠٣) قال: حدثنا مسدد، قال: حدثنا أبو عوانة.\nكلاهما - أبو عوانة، وهشيم - عن جعفر بن أبي وحشية أبي بشر.\n٢- وأخرجه أحمد (١/٢٨٩) (٢٦١٩) قال: حدثنا عتاب، قال: حدثنا عبد الله. ومسلم (٦/٦٠) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي (ح) وحدثنا حجاج بن الشاعر، قال: حدثنا سهل بن حماد.\nثلاثتهم - عبد الله بن المبارك، ومعاذ، وسهل - عن شعبة، عن الحكم.\n٣- وأخرجه أحمد (١/٣٠٢) (٢٧٤٧) وفي (١/٣٧٣) (٣٥٤٤) . ومسلم (٦/٦٠) قال: حدثنا أحمد ابن حنبل، قال: حدثنا سليمان بن داود، قال: حدثنا أبو عوانة، قال: حدثنا الحكم وأبو بشر.\nكلاهما - الحكم، وأبو بشر - عن ميمون بن مهران، عن ابن عباس، فذكره. ليس فيه سعيد بن جبير.\n* في رواية شعبة عن الحكم مسند أحمد (١/٢٨٩) قال شعبة: رفعه الحكم. قال شعبة: وأنا أكره أحدث برفعه. قال: وحدثني غيلان والحجاج، عن ميمون بن مهران، عن ابن عباس، لم يرفعه.","vol":"7","page":455},{"text":"٥٥٤٥ - (خ م ط د ت س) أبو ثعلبة الخشني - ﵁ - أن رسول الله - ﷺ- «نهى عن أكل كُلِّ ذِي ناب من السِّبَاع» وفي رواية «نهى عن كلِّ ذي ناب من السباع» ولم يذكر الأكل، أخرجه البخاري ومسلم والترمذي وأبو داود.\nوفي رواية «الموطأ» وأبي داود، والنسائي قال: «أكلُ كلِّ ذي ناب من ⦗٤٥٦⦘ السباع حرام» (١) .\n_________\n(١) رواه البخاري ٩ / ٥٦٦ في الصيد، باب أكل كل ذي ناب من السباع، وفي الطب، باب ألبان الأتن، ومسلم رقم (١٩٣٢) في الصيد، باب تحريم أكل كل ذي ناب من السباع، والموطأ ٢ / ٤٩٦ في الصيد، باب تحريم أكل كل ذي ناب من السباع، وأبو داود رقم (٣٨٠٢) في الأطعمة، باب النهي عن أكل السباع، والترمذي رقم (١٤٧٧) في الصيد، باب ما جاء في كراهية كل ذي ناب وذي مخلب، والنسائي ٧ / ٢٠١ في الصيد، باب تحريم أكل السباع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وفي رواية «أن رسول الله -ﷺ- نهى عن أكل كل ذي ناب من السباع، وعن لحوم الحمر الأهلية» .\nوفي رواية قال: «حرم رسول الله -ﷺ- لحوم الحمر الأهلية.» .\nأخرجه مالك الموطأ (٣٠٧) والحميدي (٨٧٥) قال: حدثنا سفيان. وأحمد (٤/١٩٣) قال: حدثنا حجاج، قال: حدثنا ليث، قال: حدثني عقيل بن خالد. وفي (٤/١٩٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. (ح) وحدثنا محمد بن بكر، قال: أخبرنا ابن جريج (ح) وحدثنا سفيان. وفي (٤/١٩٥) قال: حدثنا يعقوب، قال: حدثني أبي، عن صالح. والدارمي (١٩٨٦) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. والبخاري (٧/١٢٤) قال: حدثنا إسحاق، قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح. وفي (٧/١٢٤) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٧/١٨١) قال: حدثني عبد الله بن محمد، قال: حدثنا سفيان. ومسلم (٦/٥٩) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، وابن أبي عمر، قال إسحاق: أخبرنا، وقال الآخران: حدثنا سفيان بن عيينة. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وفي (٦/٦٠) قال: وحدثني هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: أخبرنا عمرو، يعني ابن الحارث. (ح) وحدثنيه أبو الطاهر، قال: أخبرنا ابن وهب، قال: أخبرني مالك بن أنس، وابن أبي ذئب، وعمرو بن الحارث، ويونس بن يزيد، وغيرهم. (ح) وحدثني محمد بن رافع، وعبد بن حميد، عن عبد الرزاق، عن معمر. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا يوسف بن الماجشون. (ح) وفي (٦/٦٣) قال: حدثنا الحسن بن علي الحلواني، وعبد بن حميد.\nكلاهما عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. وأبو داود (٣٨٠٢) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٣٢٣٢) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. والترمذي (١٤٧٧) قال: حدثنا أحمد بن الحسن، قال: حدثنا عبد الله بن مسلمة، عن مالك بن أنس. (ح) وحدثنا سعيد بن عبد الرحمن المخزومي، وغير واحد قالوا: حدثنا سفيان بن عيينة.\nوالنسائي (٧/٢٠٠) قال: أخبرنا إسحاق بن منصور، ومحمد بن المثنى، عن سفيان. وفي (٧/٢٤) قال: أخبرنا عمرو بن عثمان، عن بقية، قال: حدثني الزبيدي.\nجميعهم - مالك، وسفيان بن عيينة، وعقيل، ومعمر، وابن جريج، وصالح، ويونس، وعمرو بن الحارث، وابن أبي ذئب، ويوسف بن الماجشون، والزبيدي - عن الزهري، عن أبي إدريس الخولاني، فذكره.\nوعن أبي إدريس الخولاني، عن أبي ثعلبة الخشني. قال: «نهى رسول الله -ﷺ- عن الخطفة، والمجثمة، والنهبة، وعن أكل كل ذي ناب من السباع» .\nأخرجه الدارمي (١٩٨٧) قال: أخبرنا عبد الله بن مسلمة، قال: حدثنا أبو أويس ابن عم مالك بن أنس، عن الزهري، عن أبي إدريس الخولاني، فذكره.","vol":"7","page":455},{"text":"<span data-type=\"title\" id=toc-1188>الفصل الثالث: في الحُمُر الأهلية</span>\n٥٥٤٦ - (خ م س) [عبد الله] بن أبي أوفى - ﵁ - قال: «أصابتْنَا مجاعة لَيَاليَ خَيْبَر، فلما كان يومُ خَيْبَرَ وقعنا في الحُمُر الأهلية، فانْتَحرْناها، فلما غَلَت بها القُدُورُ نادى مُنادِي رسول الله - ﷺ-: أنْ اكْفؤوا القُدُورَ، ولا تأكُلُوا من لَحْمِ الحُمُر شيئًا، فقال ناس: إنما نهى عنها، لأنها لم تُخَمَّسْ، وقال آخرون: نهى عنها ألبتَّة» أخرجه البخاري ومسلم.\nوفي رواية النسائي قال: أصَبْنا يومَ خيبرَ حُمُرًا خارجًا من القرية، فطبخْناها، فنادى مُنادي رسول الله - ﷺ-: «إن رسول الله - ﷺ- قد حرَّم لُحوم الحُمُر، فأكْفِئوا القُدُور بما فيها، فأكْفَأناها» (١) . ⦗٤٥٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أكْفِئُوا القدور) كفأْتُ القِدْر: إذا قلبتها وكبَبْتُها، وكذلك أكفأْتُهَا.\n(تُخمَّس) الخُمس: ما يجب إخراجه من الغنيمة، وتَخْميس الغنيمة أَخْذُ خمسها.\n_________\n(١) رواه البخاري ٩ / ٥٦٣ في الصيد، باب لحوم الحمر الإنسية، وفي المغازي، باب غزوة خبير، ومسلم رقم (١٩٣٧) في الصيد، باب تحريم أكل لحم الأحمر الإنسية، والنسائي ٧ / ٢٠٣ في الصيد، باب تحريم أكل لحوم الحمر الأهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧١٦) قال: ثنا سفيان. وأحمد (٤/٣٥٤) قال: حدثنا محمد بن جعفر، قال: ثنا شعبة، وفي (٤/٣٥٥) قال: ثنا أبو معاوية. وفي (٤/٣٥٧) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٤/٣٨١) قال: حدثنا سفيان. والبخاري (٤/١١٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. وفي (٥/١٧٣) قال: حدثنا سعيد بن سليمان، قال: حدثنا عباد. ومسلم (٦/٦٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر. وفي (٦/٦٤) قال: حدثنا أبو كامل فضيل بن حسين، قال: حدثنا عبد الواحد يعني ابن زياد. وابن ماجة (٣١٩٢) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر. والنسائي (٧/٢٠٣) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا سفيان.\nستتهم - سفيان، وشعبة، وأبو معاوية، وعبد الواحد، وعباد، وعلي بن مسهر - عن أبي إسحاق الشيباني، فذكره.\n* حديث عدي بن ثابت، قال: سمعت البراء وعبد الله بن أبي أوفى يقولان: «أصبنا حمرا، فطبخناها، فنادى منادي رسول الله، -ﷺ-: أكفئوا القدور.» .\nأخرجه أحمد (٤/٢٩١) قال: حدثنا هاشم. وفي (٤/٣٥٤) قال: حدثنا محمد بن جعفر، وبهز. وفي (٤/٣٥٦) قال: حدثنا عفان. والبخاري (٥/١٧٣) قال: حدثنا حجاج بن منهال. وفيه (٥/١٧٣) قال: حدثني إسحاق، قال: حدثنا عبد الصمد. وفيه (٥/١٧٣) قال: حدثنا مسلم. وفي (٧/١٢٣) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٦/٦٤) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي.\nتسعتهم - هاشم، وابن جعفر، وبهز، وعفان، وحجاج، وعبد الصمد، ومسلم بن إبراهيم، ويحيى ومعاذ - عن شعبة، عن عدي بن ثابت، فذكره.\nرواية هاشم، ومسلم بن إبراهيم عن البراء فقط.","vol":"7","page":456},{"text":"٥٥٤٧ - (م خ س) عبد الله بن عمر - ﵁ - قال: «نهى رسول الله - ﷺ- عن أكلِ الحمارِ الأهليّ [يومَ خَيبرَ] وكان الناسُ احْتَاجُوا إليها» أخرجه مسلم.\nوفي أخرى له وللبخاري والنسائي: أن رسول الله - ﷺ- «نهى يومَ خَيْبَر عن أكل لُحُومِ الحُمُر الأهلية» .\nوفي أخرى لهما «عن أكل الثوم، وعن لحوم الحُمُر الأهلية» (١) .\nوفي أخرى للنسائي «لم يذكر يومَ خيبرَ» (٢) .\n_________\n(١) هذه الرواية في النهي عن أكل الثوم ولحوم الحمر الأهلية معًا، عند البخاري، وهي عند مسلم مفرقة، وانظر الكلام عليها في \" الفتح \" ٧ / ٣٦٩ و٩ / ٥٦٣ فإن فيها إدراجًا.\n(٢) رواه البخاري ٩ / ٥٦٣ في الذبائح، باب لحوم الحمر الإنسية، وفي المغازي، باب غزوة خبير، ومسلم رقم (٥٦١) في المساجد، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها، وفي الصيد، باب تحريم أكل لحم الأحمر الإنسية، والنسائي ٧ / ٢٠٣ في الصيد، باب تحريم أكل لحوم الحمر الأهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، في باب النهي عن أكل الثوم.","vol":"7","page":457},{"text":"٥٥٤٨ - (خ م د س) أنس بن مالك - ﵁ - قال: «أتانا ⦗٤٥٨⦘ مُنَادي رسول الله - ﷺ-، فقال: إن رسول الله - ﷺ- يَنْهَاكم عن لُحُوم الحُمُر، فإنها رِجْس» .\nوفي أخرى قال: «صَبَّح رسول الله - ﷺ- خيبر، فخرجوا إلينا، ومعهم المَسَاحي، فلما رأوْنا قالوا: محمد والخميسُ (١)، ورجعُوا إلى الْحِصْنِ يَسْعَوْنَ، فرفع رسول الله - ﷺ- يدَهُ، وقال: الله أكبر، خَرِبَتْ خيبرُ، إنا إذا نَزَلْنا بِسَاحَة قوم فَسَاءَ صباحُ المنْذَرين، فأصَبْنا فيها حُمُرًا، فطبخناها، فنادى مُنادي رسول الله - ﷺ-، فقال: إن الله ينهاكم عن لحوم الحمر، فإنها رجس» .\nأخرجه النسائي، وأول هذه الرواية الثانية إلى قوله: «المنذَرين» قد أخرجه البخاري ومسلم وأبو داود، وهو مذكور في «غزوة خيبر» من «كتاب الغزوات» وفي «كتاب النكاح» من «حرف النون» .\nولهذا الحديث طرق كثيرة، فمن جملتها: ما أخرجه البخاري مثل النسائي، وقال: ومنهم من قال: «فإنها رجس أو نَجَس» وأن المنادي كان أبا طلحة.\nوفي أخرى له «إن الله ورسولَه يَنْهَيانكم عن لُحُومِ الحُمُر الأهلية فأُكْفِئت القُدُور وإنها لَتفُورُ باللحم» (٢) . ⦗٤٥٩⦘\n\nوأخرج هو ومسلم هذا المعنى في الحُمُر مفردًا.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رِجس) الرِّجْس: النَّجس.\n(المساحي) جمع مِسحاة، وهي المِجْرَفة من الحديد.\n_________\n(١) في المطبوع: فلما رأونا قالوا: الحمد لله، محمدًا والخميس، وهو خطأ.\n(٢) رواه البخاري ٩ / ٥٦٤ في الذبائح، باب لحوم الحمر الإنسية، وفي المغازي، باب غزوة خبير، وفي الجهاد، باب التكبير عند الحرب، ومسلم رقم (١٩٤٠) في الصيد، باب تحريم أكل لحم الحمر الإنسية، والنسائي ٧ / ٢٠٤ في الصيد، باب تحريم أكل لحوم الحمر الأهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٠٠) قال: حدثنا سفيان. وأحمد (٣/١٦٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والبخاري (٥/١٦٧) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا عبد الوهاب. وفي (٧/١٢٤) قال: حدثنا محمد بن سلام، قال: أخبرنا عبد الوهاب. ومسلم (٦/٦٥) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. والنسائي (١/٥٦) وفي الكبرى (٥٦) قال: أخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا سفيان. وابن ماجة (٣١٩٦) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر.\nثلاثتهم - سفيان، ومعمر، وعبد الوهاب - عن أيوب.\n٢- وأخرجه أحمد (٣/١١٥) قال: حدثنا يحيى. وفي (٣/١٢١) قال: حدثنا يزيد. والدارمي (١٩٩٧) قال: أخبرنا محمد بن يوسف، عن سفيان. ومسلم (٦/٦٥) قال: حدثنا محمد بن منهال، قال: حدثنا يزيد بن زريع.\nأربعتهم - يحيى، ويزيد بن هارون، وسفيان، وابن زريع - عن هشام بن حسان.\nكلاهما - أيوب، وهشام - عن محمد بن سيرين. فذكره.","vol":"7","page":457},{"text":"٥٥٤٩ - (خ) زاهر الأسلمي - ﵁ - وكان ممن شَهِد الشجرة - قال: «إني لأُوقِدُ تحتَ القدور بلحُوم الحُمُر، إذْ نادى مُنادي رسول الله - ﷺ-: إن رسول الله - ﷺ- ينْهاكم عن لُحُوم الحُمُر» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٣٤٧ في المغازي، باب غزوة الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٦٠) قال: حدثنا عبد الله بن محمد، قال: حدثنا أبو عامر، قال: حدثنا إسرائيل، عن مجزأة، فذكره.","vol":"7","page":459},{"text":"٥٥٥٠ - (خ م س) البراء [بن عازب]- ﵁ - قال: «أمرنا رسول الله - ﷺ- في غزوة خيبر أن نُلْقِيَ لُحُومَ الحمر الأهلية نِيئَة ونَضِيجَة، ثم لم يأمُرْنا بأكلها» .\nوفي أخرى قال: «غزونا مع النبيِّ - ﷺ-، فأصابوا حُمُرًا»، فقال رسول الله - ﷺ-: «أكْفِئُوا القُدُور» .\nوفي أخرى قال: البَرَاء: «نُهينا عن لحوم الحمر الأهلية» .\nأخرجه البخاري ومسلم، وأخرج النسائي الأولى (١) .\n_________\n(١) رواه البخاري ٧ / ٣٧٠ في المغازي، باب غزوة خبير، ومسلم رقم (١٩٣٨) في الصيد والذبائح، باب تحريم أكل لحم الأحمر الإنسية، والنسائي ٧ / ٢٠٣ في الصيد، باب تحريم أكل لحوم الحمر الأهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم، راجع تخريج الحديث رقم (٥٥٤٦) الرواية الثانية.","vol":"7","page":459},{"text":"٥٥٥١ - (خ م س) أبو ثعلبة الخشني - ﵁ -: «أن رسول الله - ﷺ- حرَّمَ لُحُومَ الحُمُر الأهلية» . أخرجه البخاري ومسلم.\nوعند النسائي «أنهم غَزَوْا مع رسول الله - ﷺ- إلى خيبر والناسُ جِياع، فوجدوا فيها حَمِيرًا من حُمُر الإنْسِ، فذبح الناسُ منها، فَحُدِّثَ بذلك النبيُّ - ﷺ-، فأمر عبد الرحمن بن عوف، فأذَّن في الناس: ألا إن لُحُومَ الحمر لا تَحِلُّ لمن شهد أني رسول الله» (١) .\n_________\n(١) رواه البخاري ٨ / ٥٦٤ في الذبائح، باب لحوم الحمر الإنسية، ومسلم رقم (١٩٣٦) في الصيد، باب تحريم أكل لحم الأحمر الإنسية، والنسائي ٧ / ٣٠٤ في الصيد، باب تحريم أكل لحوم الحمر الأهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، راجع تخريج الحديث رقم (٥٥٤٥) .","vol":"7","page":460},{"text":"٥٥٥٢ - (خ م) عبد الله بن عباس - ﵄ - قال: «لا أدري: أنهى عنه رسول الله - ﷺ- من أجل أنه كان حَمُولَة الناس، فكَره أن تذهب حُمُولُتهم، أو حرَّمه في يوم خيبر؟ يعني: لحومَ الحمُر الأهلية» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَمُولة) الحمولة من الدواب: التي تحمل عليها الأثقال.\n_________\n(١) رواه البخاري ٧ / ٣٧٠ و٣٧١ في المغازي، باب غزوة خبير، ومسلم رقم (١٩٣٩) في الصيد، باب تحريم أكل لحم الأحمر الإنسية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٧٤) قال: حدثني محمد بن أبي الحسين. ومسلم (٦/٦٤) قال: حدثني أحمد بن يوسف الأزدي.\nكلاهما - محمد، وأحمد - قالا: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، عن عاصم، عن عامر، فذكره.","vol":"7","page":460},{"text":"٥٥٥٣ - (خ د) عمرو بن دينار: قال: «قلت لجابر بن زيد: ⦗٤٦١⦘ يزعمون أنَّ رسول الله - ﷺ- نهى عن الحمُر الأهلية، قال: قد كان يقول ذلك الحَكَمُ بنُ عمرو الغفاري عندنا بالبصرة، ولكنْ أبى ذلك البحرُ ابنُ عباس، وقرأ قول الله تعالى: ﴿قُلْ لاَ أجِدُ فِيما أُوحِيَ إليَّ مُحَرَّمًا ...﴾ [الأنعام: ١٤٥]» أخرجه البخاري.\nوفي رواية أبي داود قال جابر: «نهانا رسول الله - ﷺ- عن أن نأكل لحوم الحمُر، وأمرنا أن نأكل لحومَ الخيل»، قال عمرو: فأخبرتُ هذا الخبرَ أبا الشعثاء، فقال: «قد كان الحكم الغفاري فينا يقول هذا، وأبى ذلك البحرُ - يريد: ابنَ عباس» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البحر) رجل بحر، أي: عالم واسع العلم، تشبيهًا له بالبحر في كثرة مائة وسعته وغزارته كما شبَّهوا الجواد به.\n_________\n(١) رواه البخاري ٩ / ٥٦٤ و٥٦٥ في الذبائح، باب لحوم الحمر الإنسية، وأبو داود رقم (٣٨٠٨) في الأطعمة، باب في لحوم الأحمر الأهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٥٩) . وأحمد (٤/٢١٣) قالا: حدثنا سفيان بن عيينة. والبخاري (٧/١٢٤) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وأبو داود (٣٨٠٨) قال: حدثنا إبراهيم ابن حسن المصيصي، قال: حدثنا حجاج، عن ابن جريج.\nكلاهما - سفيان، وابن جريج - عن عمرو بن دينار، فذكره.","vol":"7","page":460},{"text":"٥٥٥٤ - (د) غالب بن أبجر - ﵁ -: «أن رسول الله - ﷺ- أذِنَ له: أن يُطْعِمَ أهْلَه في سنة أصابَتْهُم من لحم الحمر الأهلية، وقال له: أطْعِمْ أهلك من سَمِين حُمُرك، فإنما حرَّمتُها من أجل جَوَّال القرية» .\nأخرجه أبو داود، وهذا لفظه، قال: «أصَابَتْنا سَنَة، فلم يكن في ⦗٤٦٢⦘ مالي شيء أُطْعِمُ أهلي، إلا شيء من حُمُر، وقد كان رسول الله - ﷺ- حرَّم لحوم الحمُر الأهلية، فأتيتُ رسول الله - ﷺ-، فقلتُ: يا رسول الله أصابتنا السَّنَةُ، ولم يكن في مالي ما أُطْعِمُ أهلي إلا سِمَانَ حُمُر، وإنك حرَّمت لحوم الحمر الأهلية، فقال: أطْعِمْ أهْلَكَ ... الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَوَّال القرية) الجوَّال جمع جالَّة، وهي التي تأكل العذرة، والجَلَّة مستعارة لها كما ذكرنا، يقال: جلّت الدابّة الجَلَّة، وهي البعير، واجتلتْها، فهي جَالَّة وجلاَّلة: إذا التقطتها، وأكل الجلالة حلال إن لم يظهر النَّتن في لحمها، فإن ظهر النَّتَن: فهو نجس وحرام، وإن أُزِيل ذلك بالعلف: حلّت، وإن أُزيل بالطبخ: فلا، وجلدها يطهر بالدِّباغ وبالذّكاة إن لم تبن الرائحة في الجلد، وذكر العراقيون أن الجلالة تكره ولا تحرم، فأما النهي عن ركوبها، على ما جاء في الحديث فلعله لما يكثر من أكلها العذرة والبعر، فتكثر النجاسة على أجسامها، وربما لمست راكبها بفمها وفيه أثر العذرة أو البعر فيتنجس، فيشبه أن يكون النهي لذلك، والله أعلم.\n_________\n(١) رواه أبو داود رقم (٣٨٠٩) في الأطعمة، باب في لحوم الحمر الأهلية، قال المنذري في \" مختصر سنن أبي داود \" ٥ / ٣٢٠ اختلف في إسناده اختلافًا كثيرًا، قال: وقد ثبت التحريم من حديث جابر بن عبد الله ﵄ - يريد الحديث الذي بعده - قال المنذري: وذكر البيهقي أن إسناده مضطرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٠٩) قال: حدثنا عبد الله بن أبي زياد، قال: حدثنا عبيد الله، عن إسرائيل، عن منصور، عن عبيد أبي الحسن، عن عبد الرحمن، فذكره.\n* قال أبو داود: عبد الرحمن هذا هو ابن معقل.\n* قال أبو داود: روى شعبة هذا الحديث، عن عبيد أبي الحسن، عن عبد الرحمن بن معقل، عن عبد الرحمن بن بشر، عن ناس من مزينة، أن سيد مزينة أبجر، أو ابن أبجر سأل النبي -ﷺ-.\n* أخرجه أبو داود (٣٨١٠) قال: حدثنا محمد بن سليمان، قال: حدثنا أبو نعيم، عن مسعر، عن عبيد، عن ابن معقل، عن رجلين من مزينة، أحدهما عن الآخر. أحدهما عبد الله بن عمرو بن عويم. والآخر غالب بن الأبجر.\nقال مسعر: أرى غالبا الذي أتى النبي -ﷺ-. بهذا الحديث.\nقال الحافظ في الإصابة (٨/٥٠) (٦٨٩٦) ترجمة غالب بن أبجر، له حديث في سنن أبي داود اختلف في إسناده اختلافا كثيرا، ثم ذكر الاختلاف وقال: وله حديث آخر في تاريخ البخاري اهـ.","vol":"7","page":461},{"text":"<span data-type=\"title\" id=toc-1189>الفصل الرابع: في أحاديث مشتركة التحريم</span>\n٥٥٥٥ - (خ م ت د س) جابر بن عبد الله - ﵄ -: «أن النبيَّ - ﷺ- نهى عن لُحوم الحمر الأهلية، وأذِن في الخيْل» .\nوفي رواية «أكلنا زَمَن خَيْبَرَ الخَيْلَ، وحُمرَ الوَحْشِ، ونهى النبيُّ - ﷺ- عن الحمارِ الأهليِّ» .\nأخرجه البخاري ومسلم، وأخرج النسائي الثانية.\nوفي رواية الترمذي «حرَّم رسول الله - ﷺ- يعني يومَ خَيْبَرَ - لُحُومَ الحُمُر الإنْسِيَّة، والبغالَ، وكلِّ ذي ناب من السِّبَاع، وكلِّ ذي مِخْلب من الطَّير» .\nوفي قول بعض الرواة «نهى» بدل «حرَّم» .\nوفي رواية أبي داود قال: «وذَبَحْنَا يومَ خيبر الخيلَ البغالَ والحميرَ، وكُنَّا قد أصابتُنا مَخْمَصَة، فنهانا رسول الله - ﷺ- عن البغال والْحَميرِ، ولم يَنْهَنَا عن لحوم الخيل» .\nوفي أخرى له وللنسائي قال: «نهى رسول الله - ﷺ- يومَ خَيْبَرَ عن لُحوم الحُمُرِ الأهلية، وأذِن في الخيْل» . ⦗٤٦٤⦘\nوفي أخرى للنسائي قال: «كُنَّا نأكلُ لحومَ الخيل، قلت: والبغالَ؟ قال: لا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَخْمَصَة) المخمصة: المجاعة.\n_________\n(١) رواه البخاري ٧ / ٣٦٩ في المغازي، باب غزوة خبير، وفي الذبائح، باب لحوم الخيل، وباب لحوم الحمر الإنسية، ومسلم رقم (١٩٤١) في الصيد، باب في أكل لحوم الخيل، والترمذي رقم (١٤٧٨) في الصيد، باب ما جاء في كراهية كل ذي ناب ومخلب، وأبو داود رقم (٣٧٨٨) و(٣٧٨٩) في الأطعمة، باب في أكل لحوم الخيل، والنسائي ٧ / ٢٠٢ في الصيد، باب الإذن في أكل لحوم الخيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن عمرو بن دينار، عن جابر، قال: «أطعمنا رسول الله -ﷺ- لحوم الخيل» .\nأخرجه الحميدي (١٢٥٤) قال: حدثنا سفيان. والترمذي (١٧٩٣) قال: حدثنا قتيبة، ونصر بن علي، قالا: حدثنا سفيان. والنسائي (٧/٢٠١) قال: أخبرنا قتيبة، قال: حدثنا سفيان. (ح) وأخبرنا الحسين بن حريث، قال: حدثنا الفضل بن موسى، عن الحسين وهو ابن واقد.\nكلاهما - سفيان، والحسين -عن عمرو بن دينار، فذكره.\nعن محمد بن علي، عن جابر بن عبد الله، قال: «نهى رسول الله -ﷺ- يوم خيبر عن لحوم الحمر» .\nأخرجه أحمد (٣/٣٦١) قال: حدثنا عفان. وفي (٣/٣٨٥) قال: حدثنا حسن بن موسى، وسريج. والدارمي (١٩٩٩) قال: أخبرنا أبو النعمان. والبخاري (٥/١٧٣ و٧/١٢٣) قال: حدثنا سليمان بن حرب. وفي (٧/١٢٣) قال: حدثنا مسدد. ومسلم (٦/٦٥) قال: حدثنا يحيى بن يحيى، وأبو الربيع العتكي، وقتيبة بن سعيد. وأبو داود (٣٧٨٨) قال: حدثنا سليمان بن حرب. والنسائي (٧/٢٠١) قال: أخبرنا قتيبة. وأحمد بن عبدة.\nعشرتهم - عفان، وحسن، وسريج، وأبو النعمان، وسليمان بن حرب، ويحيى بن يحيى، وأبو الربيع العتكي، وقتيبة، وأحمد بن عبدة - عن حماد بن زيد، عن عمرو بن دينار، عن محمد بن علي، فذكره.\n* أخرجه أبو داود (٣٨٠٨) قال: حدثنا إبراهيم بن حسن المصيصي، قال: حدثنا حجاج، عن ابن جريج، قال: أخبرني عمرو بن دينار، قال: أخبرني رجل، عن جابر، ولم يسمه.\nوعن عطاء، عن جابر، قال: «كنا نأكل لحوم الخيل على عهد رسول الله -ﷺ-» .\n١- أخرجه ابن ماجة (٣١٩٧) قال: حدثنا عمرو بن عبد الله، قال: حدثنا وكيع، عن سفيان (ح) وحدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، قال: حدثنا الثوري، ومعمر، والنسائي (٧/٢٠١) قال: أخبرنا علي بن حجر، قال: حدثنا عبيد الله هو ابن عمرو وفي (٧/٢٠٢) قال: أخبرنا محمد بن المثنى، عن عبد الرحمن، عن سفيان.\nثلاثتهم - الثوري، ومعمر، وعبيد الله بن عمرو - عن عبد الكريم الجزري.\n٢- وأخرجه النسائي (٧/٢٠١) قال: أخبرنا الحسين بن حريث، قال: حدثنا الفضل بن موسى، عن الحسين وهو ابن واقد، عن ابن أبي نجيح.\nكلاهما - عبد الكريم، وابن أبي نجيح - عن عطاء، فذكره.\n* في رواية عبد الكريم «كنا نأكل لحوم الخيل. قلت: فالبغال؟ قال: لا» .\n* وفي رواية ابن أبي نجيح «ونهانا عن لحوم الحمر.» .","vol":"7","page":463},{"text":"٥٥٥٦ - (س) أبو ثعلبة الخشني - ﵁ - قال: قال رسول الله - ﷺ-: «لا تَحلُّ النُّهْبَى، ولا يحلُّ من السباع كلُّ ذِي ناب ولا تحلُّ المُجَثَّمَةُ» أخرجه النسائي.\nوله في أخرى: «نهى عن كلِّ ذي ناب من السباع، وعن لُحُوم الحُمُر الأهلية» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النُّهبَى): اسم ما يُنْهَب.\n_________\n(١) رواه النسائي ٧ / ٢٠١ و٢٠٤ في الصيد، باب تحريم أكل السباع، وباب تحريم أكل لحوم الحمر الأهلية، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: «إن لحوم حمر الإنس لا تحل لمن شهد أني رسول الله. قال: ووجدنا في جناتها بصلا وثوما، والناس جياع، فجهدوا، فراحوا، فإذا ريح المسجد بصل وثوم. فقال رسول الله -ﷺ-: من أكل من هذه البقلة الخبيثة فلا يقربنا، وقال: لا تحل النهبى، ولا يحل كل ذي ناب من السباع، ولا تحل المجثمة» .\nأخرجه أحمد (٤/١٩٤) قال: حدثنا زكريا بن عدي. والنسائي (٧/٢٠١، ٢٠٤، ٢٣٧) قال: أخبرنا عمرو بن عثمان.\nكلاهما - زكريا بن عدي، وعمرو بن عثمان - عن بقية، عن بحير بن سعد، عن خالد بن معدان، عن جبير بن نفير، فذكره.\n* رواية النسائي (٧/٢٠١) مختصرة على «لا تحل النهبى، ولا يحل من السباع كل ذي ناب، ولا تحل المجثمة» .و(٧/٢٣٧) مختصرة على «لا تحل المجثمة» .","vol":"7","page":464},{"text":"٥٥٥٧ - (خ) أبو ثعلبة الخشني - ﵁ - قال: «نهى النبيُّ ⦗٤٦٥⦘ ﷺ- عن أكل كلِّ ذي ناب من السَّبُع (١)» قال الزهري: ولم أسمعه حتى أتيتُ الشامَ، قال البخاري: وزاد الليث: حدثني يونس عن ابن شهاب قال: «وسألته: هل نتوضأ، أو نشرب ألبان الأُتُن، أو مَرَارَةَ السَّبُع، أو أبْوَالَ الإبلِ؟ قال: قد كان المسلمون يَتَدَاوَوْنَ بها، فلا يَرَوْنَ بذلك بأسًا، فأما ألْبَانُ الأُتُن، فقد بلغنا: أن رسول الله - ﷺ- نهى عن لُحُومها، ولم يَبْلُغْنا عن ألبانها أمر ولا نَهي، وأما مرارةُ السبع: فقال ابن الشهاب: أخبرني أبو إدريس الخَوْلاني: أن أبا ثعلبة الخُشني حدَّثه: أن رسول الله - ﷺ- نهى عن كلّ ذي ناب من السباع» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأُتن) جمع أتان، وهي الأنثى من الحمير.\n_________\n(١) وفي بعض النسخ: من السباع.\n(٢) رواه البخاري ١٠ / ٢١٢ في الطب، باب ألبان الأتن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، راجع الحديث رقم (٥٥٤٥) .","vol":"7","page":464},{"text":"٥٥٥٨ - (ت) أبو هريرة - ﵁ - قال: «حرَّم رسول الله - ﷺ- يومَ خَيْبَرَ كلَّ ذي ناب من السباع، والْمُجَثَّمَةَ، والحمارَ الإنْسِيَّ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٩٦) في الأطعمة، باب ما جاء في لحوم الحمر الأهلية، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا أحمد في \" المسند \"، قال الترمذي: وفي الباب عن علي، وجابر، والبراء، وابن أبي أوفى، وأنس، والعرباض بن سارية، وأبي ثعلبة، وابن عمر، وأبي سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ورواية عبد العزيز بن محمد: «أن رسول الله -ﷺ- حرم كل ذي ناب من السباع» .\nأخرجه أحمد (٢/٣٦٦) قال: حدثنا معاوية. قال: حدثنا زائدة. وفي (٢/٤١٨) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد. والترمذي (١٤٧٩) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. وفي (١٧٩٥) قال: حدثنا أبو كريب. قال: حدثنا حسين بن علي الجعفي، عن زائدة.\nكلاهما - زائدة، وعبد العزيز - عن محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"7","page":465},{"text":"٥٥٥٩ - (د س) خالد بن الوليد - ﵁ -: «أن رسول الله - ﷺ- نهى عن أكل لحوم الخيلِ والبغال والحمير» .\nزاد في رواية «وكلِّ ذي ناب من السباع» أخرجه أبو داود والنسائي.\nوفي أخرى لأبي داود قال: غزوتُ مع رسول الله - ﷺ- يومَ خَيبرَ فَأتَتِ اليهودُ، فَشَكوْا: أن الناس قد أسْرَعُوا إلى حظائِرهم، فقال رسول الله - ﷺ-: «ألا لا تحلُّ أموال المُعاهَدِين إلا بحقِّها، وحرام عليكم حمر الأهلية وخَيْلُها وبِغالها، وكلُّ ذي ناب من السباع، وكلُّ ذِي مِخْلب من الطير» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المعاهد): الذي بينك وبينه عهد ومهادنة من الكفار، وأراد به. هاهنا: أهل الذّمة، لأنه أراد يهود خيبر.\n_________\n(١) رواه أبو داود رقم (٣٧٩٠) في الأطعمة، باب في أكل لحوم الخيل، و(٣٨٠٦) في الأطعمة، باب النهي عن أكل السباع، والنسائي ٧ / ٢٠٢ في الصيد، باب تحريم أكل لحوم الخيل، وهو حديث ضعيف، ومخالف للأحاديث الصحيحة، ففي البخاري من حديث جابر: رخص رسول الله ﷺ في لحوم الخيل، وعند مسلم أيضًا من حديث جابر: أذن رسول الله ﷺ في لحوم الخيل، ولذلك قال أبو داود في \" سننه \" عقب حديث خالد بن الوليد: وهذا منسوخ، قد أكل لحوم الخيل جماعة من أصحاب النبي ﷺ، منهم: ابن الزبير، وفضالة بن عبيد، وأنس بن مالك، وأسماء ابنة أبي بكر، وسويد بن غفلة، وعلقمة، وكانت قريش في عهد رسول الله ﷺ تذبحها، وانظر \" تهذيب سنن أبي داود \" ٥ / ٣١٦ و٣١٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٨٩) قال: حدثنا يزيد بن عبد ربه. وأبو داود (٣٧٩٠) قال: حدثنا سعيد بن شبيب، وحيوة بن شريح الحمصي. وابن ماجة (٣١٩٨) قال: حدثنا محمد بن المصفى. والنسائي (٧/٢٠٢) قال: أخبرنا إسحاق بن إبراهيم. وفي (٧/٢٠٢) قال: أخبرنا كثير بن عبيد.\nستتهم - يزيد، وسعيد، وحيوة، وابن المصفى، وإسحاق، وكثير - عن بقية بن الوليد، قال: حدثني ثور بن يزيد، عن صالح بن يحيى بن المقدام بن معد يكرب، عن أبيه، عن جده، فذكره.\nوعن المقدام بن معد يكرب، قال: غزونا مع خالد بن الوليد الصائفة، فقرم أصحابنا إلى اللحم، فقالوا: أتأذن لنا أن نذبح رمكة له، فدفعتها إليهم فحبلوها، ثم قلت: مكانكم حتى آتي خالدا فأسأله، قال: فأتيته فسألته؟ فقال:\n«غزونا مع رسول الله -ﷺ- غزوة خيبر ...» .\nأخرجه أحمد (٤/٨٩) قال: حدثنا أحمد بن عبد الملك. وفي (٤/٨٩) قال: حدثنا علي بن بحر. وأبو داود (٣٨٠٦) قال: حدثنا عمرو بن عثمان.\nثلاثتهم - أحمد، وعلي، وعمرو - قالوا: حدثنا محمد بن حرب، قال: حدثنا سليمان بن سليم أبو سلمة، عن صالح بن يحيى بن المقدام، عن جده المقدام، فذكره.","vol":"7","page":466},{"text":"٥٥٦٠ - (د س) عمرو بن شعيب - ﵀ - قال مرة: عن أبيه، ومرة: عن جده - «أن رسول الله - ﷺ- نهى يومَ خيبر عن لُحوم الحُمُر الأهلية وعن الجلاَّلة: عن رُكوبها، وعن أكل لحمها» .\nأخرجه النسائي وأبو داود، إلا أن أبا داود قال: عن ابن عمرو (١) .\n_________\n(١) رواه أبو داود رقم (٣٨١١) في الأطعمة، باب في لحوم الحمر الأهلية، والنسائي ٧ / ٢٤٠ في الضحايا، باب النهي عن أكل لحوم الجلالة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٢/٢١٩) (٧٠٣٩) قال: حدثنا مؤمل. وأبو داود (٣٨١١) قال: حدثنا سهل بن بكار. والنسائي (٧/٢٣٩) قال: أخبرني عثمان بن عبد الله، قال: حدثني سهل بن بكار.\nكلاهما- مؤمل، وسهل بن بكار - عن وهيب بن خالد، عن ابن طاووس، عن عمرو بن شعيب، عن أبيه، فذكره.\n* في رواية عثمان بن عبد الله: عن عمرو بن شعيب، عن أبيه، عن أبيه محمد بن عبد الله بن عمرو. قال مرة: عن أبيه. وقال مرة: عن جده.","vol":"7","page":467},{"text":"٥٥٦١ - (ت) العرباض بن سارية - ﵁ -: «أن رسول الله - ﷺ- نهى يوم خيبر عن كل ذي ناب من السِّباع، وعن كلِّ ذي مِخلب من الطير، وعن لحوم الحمر الأهلية، وعن المجثَّمةِ، وعن الخَليسةِ، وأن تُوطأ الحَبَالَى حتى يَضَعْنَ ما في بُطونهن» قال محمد بن يحيى: سئل أبو عاصم عن المجثّمة؟ قال: أن يُنْصَبَ الطير أو الشيء فيُرمَى، وسئل عن الخليسة؟ فقال: الذئب أو السبع يدركه الرجل فيأخذ منه (١)، فتموت في يده [قبل أن يُذَكِّيَها] . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخَليسة): الشاة يَخْتَلِسُها سبع، أي: يَسْتَلِبُها فيقتلها.\n_________\n(١) يعني: الخليسة.\n(٢) رقم (١٤٧٤) في الصيد، باب ما جاء في كراهية أكل المصبورة، ورواه أيضًا أحمد في \" المسند \" ٤ / ١٢٨، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/١٢٧) . والترمذي (١٤٧٤) قال: حدثنا محمد بن يحيى، وغير واحد. وفي (١٥٦٤) قال: حدثنا محمد بن يحيى النيسابوري.\nكلاهما - أحمد بن حنبل، ومحمد بن يحيى - قالا: حدثنا أبو عاصم، قال: حدثنا وهب بن خالد الحمصي، قال: حدثتني أم حبيبة بنت العرباض بن سارية، فذكرته.","vol":"7","page":467},{"text":"٥٥٦٢ - (د) المقدام بن معد يكرب - ﵁ -: عن رسول الله - ﷺ- قال: «ألا لا يحلُّ ذُو ناب من السِّباع، ولا الحمارُ الأهلي، ولا اللقطة من مالِ مُعاهِد، إلا أن يستغني عنها، وأيُّما رجل أضاف قومًا فلم يَقْرُوه، فإن له أن يُعقِبَهم بمثل قِرَاه» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَقروه) قَريت الضَّيْف أقْريه، إذا أقمت به فيما يحتاج إليه من مأكل ومشرب.\n(يُعَقِبهم) التَّعْقِيب هاهنا: أخذ ما يقوم مقام القِرَى وحق الضيافة، من قولهم: أخذت من أسيرى عُقبة، أي: بدلًا، قال الله تعالى: ﴿وإنْ فَاتَكُمْ شَيْءٌ مِنْ أزوَاجِكُمْ إلى الكُفَّارِ فَعَاقَبتمْ﴾ [الممتحنة: ١١] وقُرئ «فعقَّبتم» أي: فَغَنِمْتُم عِوَض أزواجكم.\n_________\n(١) رقم (٣٨٠٤) في الأطعمة، باب النهي عن أكل السباع، وهو حديث حسن، وقد تقدم برقم (٥٢٠١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/١٣٠) قال: حدثنا يزيد بن هارون، قال: أخبرنا حريز. وأبو داود (٣٨٠٤) قال: حدثنا محمد بن المصفى، قال: حدثنا محمد بن حرب، عن الزبيدي، عن مروان بن رؤبة التغلبي. وفي (٤٦٠٤) قال: حدثنا عبد الوهاب بن نجدة، قال: حدثنا أبو عمرو بن كثير بن دينار، عن حريز بن عثمان.\nكلاهما - حريز ومروان- عن عبد الرحمن بن أبي عوف، فذكره.","vol":"7","page":468},{"text":"<span data-type=\"title\" id=toc-1190>الفصل الخامس: في الهِرِّ</span>\n٥٥٦٣ - (د ت) جابر بن عبد الله - ﵄ - أن رسول الله - ﷺ ⦗٤٦٩⦘ نهى عن أكل الهِرِّ، وأكل ثمنه. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٠٧) في الأطعمة، باب النهي عن أكل السباع، ورواه أيضًا رقم (١٢٨٠) في البيوع، باب ما جاء في كراهية ثمن الكلب والسنور، ورواه أيضًا النسائي، وابن ماجة، وهو حديث ضعيف، وقد ثبت النهي عن ثمن الكلب والسنور، فقد روى مسلم في \" صحيحه \" من حديث معقل عن أبي الزبير قال: سألت جابرًا عن ثمن الكلب والسنور، قال: زجر النبي ﷺ عن ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه عبد بن حميد (١٠٤٤) . وأبو داود (٣٤٨٠) قال: حدثنا أحمد بن حنبل. وفي (٣٨٠٧) قال: حدثنا أحمد بن حنبل، ومحمد بن عبد الملك. وابن ماجة (٣٢٥٠) قال: حدثنا الحسين بن مهدي. والترمذي (١٢٨٠) قال: حدثنا يحيى بن موسى. وعبد الله بن أحمد (٣/٢٩٧) قال: حدثني أبي، ويحيى بن معين.\nستتهم - عبد بن حميد، وأحمد، ومحمد بن عبد الملك، والحسين بن مهدي، ويحيى بن موسى، ويحيى بن معين - عن عبد الرزاق، قال: حدثنا عمر بن زيد الصنعاني، عن أبي الزبير، فذكره.\nقلت: عمر بن زيد ضعفوه، والنهي عن ثمن السنور، ثابت من حديث جابر عند مسلم وليس فيه ذكر أكلها.","vol":"7","page":468},{"text":"<span data-type=\"title\" id=toc-1191>الباب الرابع: فيما أكله رسول الله - ﷺ - وأصحابه من الأطعمة ومدحه</span>\n<span data-type=\"title\" id=toc-1192>الخَلّ</span>\n٥٥٦٤ - (م د ت س) جابر بن عبد الله - ﵄ - «أن رسول الله - ﷺ - سألَ أهلَه الإدامَ؟ فقالوا: ما عندنا إلا اَلخلُّ، فدعا به، فجعل يأكل به، ويقول: نِعْمَ الإدامُ الخلُّ، نِعمَ الإدامُ الخلُّ.\n[وفي رواية: قال جابر: «أخذ رسول الله - ﷺ- بيدي يوم إلى منزله، فأخْرَجَ إليه (١) فِلَقًا من خبز، فقال: ما مِن أُدْم؟ فقالوا: لا، إلا شيء من خَلّ، قال: فإن الخلَّ نعم الأدْمُ] قال جابرُ: فما زلتُ أُحِبُْ الخلَّ ⦗٤٧٠⦘ منذ سمعتها من نبيِْ الله - ﷺ-، قال طلحة بن نافع: ومازلت أُحِبُّ الخلَّ مُنْذُ سمعتُها من جابر» .\nوفي أخرى قال: «كنتُ جالسًا في داري، فَمرَّْ بي رسول الله - ﷺ-، فأشار إليَّ، فأتيته (٢)، فأخذ بيدي، فانطلقنا حتى أتى بعض حُجر نسائه، فدخل، ثم أذِنَ لي، فدخلتُ الحجابَ [عليها]، فقال: هل من غَدَاء؟ قالوا: نعم، فأُتِيَ بثلاثة قِرَصَة من شعير فوضعهنَّ (٣) على نبيٍّ (٤)، فأخذ رسول الله - ﷺ - قُرْصًا، فوضعه بين يديه، وأخذ آخرَ فوضعه بين يديه، ثم أخذ الثالث، فكَسَره باثنْين، فجعل نصفه بين يديه، ونصفَه بين يديَّ، ثم قال: هل من إدام؟ قالوا: لا، إلا شيءُ من خلَّ، قال: فَهاتُوه، فَنِعْمَ الإدَامُ هو» أخرجه مسلم.\nوفي رواية أبي داود والترمذي مختصرًا قوله: \" نعم الإدام الخل \". وفي رواية النسائي قال: «دخلت مع النبي - ﷺ - بَيتْهَ، فإذا فِلَقُ خبز وخَلّ، فقال رسول الله - ﷺ-: نِعْمَ ⦗٤٧١⦘ الإدامُ الخلُّ» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأُدم): ما يؤكل مع الخبز.\n(قِرَصَة): جمع قُرْص، [وهو الرغيف] وجمع القُرْصة: قُرَص.\n(نَبيٍّ) مشددًا غير مهموز: الشيء المرتفع، والنبيُّ أيضًا جمع نَابٍ، وهو الرَّابيَة من الأرض من النَّبَاوة، والنَّبْوة: الارتفاع، أراد: أنه وضع الخبز على شيء مرتفع عن الأرض.\n(فِلَق) جمع فِلْقة، أي: كِسرة.\n_________\n(١) أي: الخادم ونحوه.\n(٢) في نسخ مسلم المطبوعة: فقمت إليه.\n(٣) في نسخ مسلم المطبوعة: فوضعن.\n(٤) قال النووي في \" شرح مسلم \" هكذا هو في أكثر الأصول \" نبي \" بنون مفتوحة، ثم باء موحدة مكسورة، ثم ياء مثناة تحت مشددة، وفسروه بمائدة من خوص، ونقل القاضي عياض عن كثير من الرواة - أو الأكثرين - أنه \" بتي \" بياء موحدة مفتوحة، ثم مثناة فوق مكسورة مشددة، ثم ياء مثناة من تحت مشددة، و\" البت \" كساء من وبر أو صوف، فلعله منديل وضع عليه هذا الطعام، قال: ورواه بعضهم \" بني \" بضم الباء، وبعدها نون مكسورة مشددة، قال القاضي الكناني: هذا هو الصواب، وهو طبق من خوص.\n(٥) رواه مسلم رقم (٢٠٥٢) في الأشربة، باب فضيلة الخل والتأدم به، وأبو داود رقم (٣٨٢٠) و(٣٨٢١) في الأطعمة، باب في الخل، والترمذي رقم (١٨٤٠) و(١٨٤٣) في الأطعمة، باب ما جاء في الخل، والنسائي ٧ / ١٤ في الأيمان، باب إذا حلف أن لا يأتدم فأكل خبزًا بخل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٧١) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله بن الوليد.\n٢- وأخرجه أبو داود (٣٨٢٠) قال: حدثنا عثمان بن أبي شيبة. والترمذي (١٨٣٩و ١٨٤٢) . وفي الشمائل (١٥٣) قال: حدثنا عبدة بن عبد الله الخزاعي البصري.\nكلاهما - عثمان بن أبي شيبة، وعبدة الخزاعي - قالا: حدثنا معاوية بن هشام، عن سفيان.\n٣- وأخرجه ابن ماجة (٣٣١٧) قال: حدثنا جبارة بن المغلس، قال: حدثنا قيس بن الربيع.\nثلاثتهم - عبيد الله بن الوليد، وسفيان، وقيس بن الربيع - عن محارب بن دثار، فذكره.","vol":"7","page":469},{"text":"٥٥٦٥ - (ت) أم هانئ -﵂ - قالت: «دخل عليَّ رسول الله - ﷺ- فقال: هل عندكم شيءُ؟ فقلتُ: لا، إلا كِسَر يابِسَةُ، وخَلُّ، فقال رسول الله - ﷺ-: قَرِّبِيهِ، فما أقْفَرَ بيت من أُدُم فيه خَلٌّ»، أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما أقْفر): من القَفار، وهو الخبز وحده، أقْفَر الرجل: إذا لم يَبقَ عنده أُدم، وأكل فلان القَفار: إذا أكل الخبز بغير أُدْم.\n_________\n(١) رقم (١٨٤٢) في الأطعمة، باب ما جاء في الخل، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدا: أخرجه الترمذي (١٨٤١) . وفي الشمائل (١٧٣) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو بكر بن عياش، عن أبي حمزة الثمالي، عن الشعبي، فذكره.","vol":"7","page":471},{"text":"٥٥٦٦ - (م ت) -عائشة - ﵂ - أن رسول الله - ﷺ- قال: «نعْمَ إلادامُ الخلُّ - أو الأُدُمُ، شك الراوي» . أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٠٥١) في الأشربة، باب فضيلة الخل والتأدم به، والترمذي رقم (١٨٤١) في الأطعمة، باب ما جاء في الخل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (٢٠٥٥) قال: حدثني يحيى بن حسان. ومسلم (٦/١٢٥) قال: حدثني عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا يحيى بن حسان. (ح) وحدثناه موسى بن قريش بن نافع التميمي. قال: حدثنا يحيى بن صالح الوحاظي. وابن ماجة (٣٣١٦) قال: حدثنا أحمد بن أبي الحواري. قال: حدثنا مروان بن محمد. والترمذي (١٨٤٠) قال: حدثنا محمد بن سهل بن عسكر البغدادي. قال: حدثنا يحيى بن حسان. (ح) وحدثناه عبد الله بن عبد الرحمن قال: أخبرنا يحيى بن حسان. وفي الشمائل (١٥١) قال: حدثنا محمد بن سهل بن عسكر وعبد الله بن عبد الرحمن. قالا: حدثنا يحيى بن حسان.\nثلاثتهم - يحيى بن حسان، ويحيى بن صالح، ومروان بن محمد - قالوا: حدثنا سليمان بن بلال، عن هشام بن عروة، عن أبيه، فذكره.","vol":"7","page":472},{"text":"<span data-type=\"title\" id=toc-1193>الزيت والملح</span>\n٥٥٦٧ - (ط) حميد بن مالك بن خُثيم - ﵀- قال: «كنتُ جالسًا مع أبي هريرة بأرضه بالعقيق، فأتاه قومُ من أهل المدينة على دوابّ، فنزلوا عنده، وسلمَّوا عليه، قال حُميد: فقال لي أبو هريرة: اذْهَبْ إلى أمِّي، فقل: إن ابنك يُقرئُك السلام، ويقول لكِ: أطْعمينا ممَّا كان عندك، قال: فوضعتْ ثلاثةَ أقْراص في صَحْفَة، وشيئًا من زيت وَمِلْح، ثم وضَعتِ الصفحةَ على رأسي، فجئتُ بها، فلمَّا وضعتها بين أيديهم كبَّرَ أبو هريرة، وقال: الحمدُ لله الذي أشبَعَنا من الخُبْزِ بعدَ أنْ لم يكن طعامُنا إلاَّ الأسْوَدَانِ: الماءُ، والتمرُ، قال: فلم يُصبِ القوم من الطَّعام شيئًا، فلما اْنصَرَفُوا قال: يا ابن أخي، أحْسِنْ إلى غَنَمِكَ، وامْسحِ الرُّعَام عنها، وأطِبْ مَرَاحها، وصَلِّ في ناحيتها، فإنها من دَوَابِّ الجنة، والذي نفسي بيده، ليُوشِكُ أنْ يأتيَ على الناسِ زمانُ تكون الثُلَّةُ من الغنم أحَبَّ إلى صاحبها من دَارِ مَروْانَ» . أخرجه «الموطأ» (١) . ⦗٤٧٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأسودان): التمر والماء، أما التمر: فأسود، لأن الغالب على تمر المدينة السواد، أو لأن الأحمر إذا كَمَدَت حمرته مال إلى السواد، ولما اجتمع مع الماء غلب أحدهما على الآخر، كما قيل: القمران والعمران، أو لأن الماء لا لون له.\n(الرُّعام) بضم الراء وبالعين المهملة: المخاط، شاة رعوم: بها داء يسيل منه رُعامها.\n(مَرَاحها) المراح: الموضع الذي تأوى إليه الغنم بالعشيِّ.\n(أوشَك) يُوشِك: إذا أسرع، والوَشْك: الإسراع.\n(الثُّلَّة): الجماعة من الغنم.\n_________\n(١) ٢ / ٩٣٣ و٩٣٤ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٨٠٢) عن محمد بن عمرو بن حلحلة، فذكره.","vol":"7","page":472},{"text":"٥٥٦٨ - (ت) عمر بن الخطاب وأبو أسيد - ﵄ - أن رسول الله - ﷺ- قال: «كلُوا الزَّيْتَ وادَّهنُوا به، فإنه من شجرة مُباركة» .\nأخرجه الترمذي. وقال: وروي عن زيد بن أسلم عن أبيه: عن النبي - ﷺ- ... مرسلًا ولم يذكر عمر، وفي حديث أبي أسيد: «كلوا من الزيت» (١) .\n_________\n(١) رواه الترمذي رقم (١٨٥٢) و(١٨٥٣) في الأطعمة، باب ما جاء في أكل الزيت، وهو حديث حسن، ورواه أيضًا أحمد في \" المسند \"، والدارمي في \" سننه \"، والحاكم في \" المستدرك \"، وصححه ووافقه الذهبي، كما رواه ابن ماجة والحاكم من حديث أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١٣) .وابن ماجة (٣٣١٩) قال: حدثنا الحسين بن مهدي. والترمذي (١٨٥١) . وفي الشمائل (١٥٨) قال: حدثنا يحيى بن موسى.\nثلاثتهم - عبد بن حميد، والحسين، ويحيى - عن عبد الرزاق، عن معمر، عن زيد بن أسلم، عن أبيه، فذكره.\n* قال الترمذي: هذا حديث لا نعرفه إلا من حديث عبد الرزاق عن معمر، وكان عبد الرزاق يضطرب في رواية هذا الحديث، فربما ذكر فيه: عن عمر، عن النبي -ﷺ-، وربما رواه على الشك، فقال: أحسبه عن عمر عن النبي -ﷺ-، وربما قال: عن زيد بن أسلم، عن أبيه، عن النبي -ﷺ-، مرسلا.\nحدثنا أبو داود سليمان بن معبد، قال: حدثنا عبد الرزاق، عن معمر، عن زيد بن أسلم، عن أبيه، عن النبي -ﷺ-.نحوه. ولم يذكر فيه: عن عمر. انتهى كلام الترمذي.","vol":"7","page":473},{"text":"<span data-type=\"title\" id=toc-1194>السَّمن</span>\n٥٥٦٩ - (ط) يحيى بن سعيد -﵀ - «أن عمر كان يأكل خُبْزًا بسَمْن، فدعا رجلًا من أهل البادية، فجعل يأكل، ويَتَتَبَّعُ باللقمة وَضَرَ الصَّحفة فقال له عمر: كأنك مُقْفِرٌ؟ قال: والله ما أكلتُ سَمْنًا ولا سَمينًا، ولا رأيت آكِلًا به مُنْذُ كذا وكذا، فقال عمر: لا آكل السمنَ حتى يَحْيَا الناسُ من أوّل ما يَحْيونَ» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وضر) الوضر: الدسم.\n(مُقْفِر) القفر قد ذُكِر، وذلك لما رأى أكله قال له ذلك.\n(يَحْيَوْن) أراد به: الخِصْب، فإن الخصب سبب الحياة، أو هو من الحيا: المطر، وأراد حتى يمطروا، والمطر سبب الربيع والخِصْب.\n_________\n(١) ٢/٩٣٢ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٧٩٩) قال: عن يحيى بن سعيد، فذكره.","vol":"7","page":474},{"text":"<span data-type=\"title\" id=toc-1195>الدُّبَّاء</span>\n٥٥٧٠ - (خ م ط ت د) أنس بن مالك - ﵁ - «أنَّ خياطًا دَعَا رسول الله - ﷺ- لطعام صَنَعَه، قال أنس: فذهبتُ مَعَ رسول ⦗٤٧٥⦘ الله - ﷺ- إلى ذلك الطعام، فقرَّب إلى رسول الله - ﷺ- خبزًا من شعير ومَرَقًا فيه دُبَّاء وقَديد، قال أنس: فرأيتُ رسول الله - ﷺ- يَتتبَّعُ الدُّبَاءَ من حَوَالي الصحْفةِ، فلم أزَلْ أُحِبُّ الدُّباءَ من يومئذٍ» . أخرجه البخاري ومسلم. وللبخاري قال: «دخلتُ مع النبيﷺ- على غُلام خَيَّاط، فَقَدَّمَ إليه قَصْعة فيها ثَريِد، وعليه دُبَّاء، قال: وأقْبَل على عمله - يعني: الغلامَ - قال: فجعل النبيُّ - ﷺ- يَتَتَبَّع الدُّبَّاءَ، قال أنس: فجعلت أتَتَبّعُه وَأَضَعُه بين يديه، قال: ومازلتُ بعدُ أُحِبُّ الدُّبَّاءَ» .\nوفي رواية لمسلم قال: «دعا رسول الله - ﷺ- رجلُ، فانطلقت معه، فجِيء بَمرَقة فيها دُبَّاء فجعلَ رسول الله - ﷺ- يأكل من ذلك الدُّبَّاءِ، ويُعجِبُه، قال: فلما رأيتُ ذلك، جعلتُ أُلقيِه إليه، ولا أطعَمُه، قال: فقال أنس: فما زلِتُ بعدُ يُعْجبِني الدُّبَّاءُ» .\nوفي أخرى «أن رجلًا خَيَّاطًا دَعا رسول الله - ﷺ- ... وذكر نحوه» وزاد: قال ثابت «فسمعتُ أنسًا يقول: فما صُنع لي طعام بَعدُ أَقدِرُ على أن يُصنَع فيه دُبَّاء إلا صُنع» .\nوأخرج الموطأ وأبو داود الرواية الأولى. ⦗٤٧٦⦘\nوفي رواية الترمذي قال: «رأيتُ رسول الله - ﷺ- يتتَبّع في الصحْفةِ، - يعني: الدُّبَّاءَ - فلا أزال أُحِبُّه» .\nوللترمذي عن أبي طالوتَ قال: «دخلتُ على أنس وهو يأكلُ قَرْعًا وهو يقول: يا لَكِ من شجرة، ما أَحَبَّكِ إليَّ لِحُب رسول الله - ﷺ - إيَّاكِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دُبَّاء) الدُّبَّاء: القرع.\n(قَدِيد) القديد: اللحم المملَّح اليابس.\n_________\n(١) رواه البخاري ٩ / ٤٨٤ في الأطعمة، باب الدباء، وباب من تتبع حوالي القصعة مع صاحبه إذا لم يعرف منه كراهية، وباب الثريد، وباب من أضاف رجلًا إلى طعام وأقبل هو على عمله، وباب المرق، وباب القديد، وباب من ناول أو قدم إلى صاحبه على المائدة شيئًا، وفي البيوع، باب ذكر الخياط، ومسلم رقم (٢٠٤١) في الأشربة، باب جواز أكل المرق واستحباب أكل اليقطين، والموطأ ٢ / ٥٤٦ و٥٤٧ في النكاح، باب ما جاء في الوليمة، وأبو داود رقم (٣٧٨٢) في الأطعمة، باب في أكل الدباء، والترمذي رقم (١٨٥٠) و(١٨٥١) في الأطعمة، باب ما جاء في أكل الدباء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «أن خياطا دعا النبي -ﷺ- لطعام صنعه ...» .\n١- أخرجه مالك في الموطأ صفحة (٣٣٨) .\n٢- أخرجه الحميدي (١٢١٣) . وأحمد (٣/١٥٠) . والترمذي (١٨٥٠) قال: حدثنا محمد بن ميمون المكي. ثلاثتهم - الحميدي، وأحمد، وابن ميمون - قالوا: حدثنا سفيان بن عيينة.\n٣- وأخرجه الدارمي (٢٠٥٦) . والبخاري (٧/١٠٢) كلاهما عن أبي نعيم.\n٤- وأخرجه البخاري (٣/٧٩) قال: حدثنا عبد الله بن يوسف.\n٥- وأخرجه البخاري (٧/٨٩) . ومسلم (٦/١٢١) . والترمذي في الشمائل (١٦٢) . والنسائي في الكبرى تحفة الأشراف (١٩٨) .\nأربعتهم عن قتيبة بن سعيد.\n٦- وأخرجه البخاري (٧/١٠١)، وأبو داود (٣٧٨٢) قالا: حدثنا عبد الله بن مسلمة القعنبي.\n٧- وأخرجه البخاري (٧/١٠٢) قال: حدثنا إسماعيل بن أبي أويس.\nستتهم - سفيان، وأبو نعيم، وعبد الله بن يوسف، وقتيبة، والقعنبي، وإسماعيل - عن مالك، عن إسحاق بن عبد الله بن أبي طلحة، فذكره.\nوعن ثمامة بن عبد الله بن أنس، عن أنس، قال: «كنت غلاما أمشي مع رسول الله -ﷺ-، فدخل، رسول الله -ﷺ- على غلام له خياط ...» .\nأخرجه البخاري (٧/٩٨) قال: حدثنا عبد الله بن منير، سمع أبا حاتم الأشهل بن حاتم. وفي (٧/١٠١) قال: حدثنا عمرو بن علي، قال: حدثنا أزهر بن سعد. وفي (٧/١٠١) أيضا قال: حدثني عبد الله بن منير، سمع النضر. والنسائي في الكبرى تحفة الأشراف (٥٠٣) عن الحسين بن عيسى، عن أزهر.\nثلاثتهم - الأشهل، وأزهر، والنضر بن شميل - عن ابن عون، عن ثمامة، فذكره.\nوبلفظ: «دعا رسول الله -ﷺ- رجل، فانطلق وانطلقت معه، قال: فجيء بمرقة فيها دباء ...» .\n١- أخرجه أحمد (٣/٢٢٥)، وعبد بن حميد (١٢٧٧) قالا: حدثنا هاشم بن القاسم.\n٢- وأخرجه مسلم (٦/١٢١) قال: حدثنا محمد بن العلاء، أبو كريب، قال: حدثنا أبو أسامة.\nكلاهما - هاشم، وأبو أسامة - عن سليمان بن المغيرة، عن ثابت، فذكره.\nوعن ثابت البناني، وعاصم الأحول، عن أنس بن مالك. «أن رجلا خياطا دعا رسول الله -ﷺ-، فقرب منه ثريدا عليه..» .\nأخرجه مسلم (٦/١٢١) قال: حدثني حجاج بن الشاعر وعبد بن حميد. والترمذي في الشمائل (٣٤١) قال: حدثنا إسحاق.\nثلاثتهم - حجاج، وعبد، وإسحاق - عن عبد الرزاق، عن معمر، عن ثابت وعاصم، فذكراه.\nوبلفظ: «كان النبي -ﷺ- يحب الدباء، قال: فأتي بطعام، أو دعي له، قال أنس: فجعلت أتتبعه فأضعه بين يديه لما أعلم أنه يحبه» .\nأخرجه أحمد (٣/١٧٧، ٢٧٣) قال: حدثنا محمد بن جعفر، (ح) وحدثنا حجاج. وفي (٣/٢٩٠) قال: حدثنا بهز. والدارمي (٢٠٥٧) قال: أخبرنا الأسود بن عامر. والترمذي في الشمائل (١٦٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، وعبد الرحمن بن مهدي. وعبد الله بن أحمد في زياداته علي المسند (٣/٢٧٩) قال: حدثنا أبو عبد الله السلمي، قال: حدثنا أبو داود. والنسائي في الكبرى تحفة الأشراف (١٢٧٥) عن محمد بن المثنى، عن غندر.\nخمستهم - محمد بن جعفر غندر، وحجاج، والأسود، وعبد الرحمن بن مهدي، وأبو داود - عن شعبة، عن قتادة، فذكره.\nوبلفظ:\n«أن خياطا دعا النبي -ﷺ- إلى طعام، فأتاه بطعام وقد جعله بإهالة سنخة وقرع ...» .\nأخرجه أحمد (٣/١٨٠) قال: حدثنا وكيع. وفي (٣/٢٥٢) قال: حدثنا عفان. وفي (٣/٢٨٩) قال: حدثنا بهز.\nثلاثتهم - وكيع، وعفان، وبهز - عن همام بن يحيى، عن قتادة، فذكره.","vol":"7","page":474},{"text":"<span data-type=\"title\" id=toc-1196>الجُبن</span>\n٥٥٧١ - (د) عبد الله بن عمر - ﵄ - قال «أُتِيَ رسول الله - ﷺ- بجبُنْة في تَبُوك من عمل النصارى، فدعا بسكِّين، فسمى، وقطع، وأكَلَ» . ⦗٤٧٧⦘ أخرجه أبو داود إلى قوله: «وقطع» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجُبْنة) أخصُّ من الجبن، وهو الذي يؤكل.\n_________\n(١) رواه أبو داود رقم (٣٨١٩) في الأطعمة، باب ما جاء في أكل الجبن، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨١٩) قال: حدثنا يحيى بن موسى البلخي، قال: حدثنا إبراهيم بن عيينة، عن عمرو بن منصور، عن الشعبي، فذكره.","vol":"7","page":476},{"text":"<span data-type=\"title\" id=toc-1197>التَّمْر</span>\n٥٥٧٢ - (خ) أبو هريرة -﵁ - قال: «قسم رسول الله - ﷺ- يومًا بين أصحابه تَمْرًا، فأعْطَى كلَّ إنسان سبعًا، وأْعطَاني سبعًا، إحداهُنَّ حَشَفَةُ، فكانت أعْجَبهنَّ إليَّ لأنها شدَّت في مَضَاغي» .\nوفي رواية قال أبو عثمان النَّهدي: «تضيَّفت أبا هريرة سَبعًا، فكان هو وامرأُته وخادمُه يعْتَقبِون الليل أثلاثًا: يَصليَّ هذا، ثم يُوقظُ هذا، وسمعتُه يقول: قَسَم رسول الله - ﷺ- ... وذكر الحديث» .\nوفي أخرى «فأعْطى كلَّ إنسان منا خَمْسةً خمسة: أربعَ تمرات، وواحدة حَشفة، قال: ورأيت الحشفَةَ أشَدَّهنَّ لضرْسي» . أخرجه البخاري (١) . ⦗٤٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَضَاغي) بفتح الميم: المضغ، وهذه لقمة ليِّنة المضغ.\nوقيل: المضاغ: الطعام يمضغ، والماضِغَان: ما انضم من الشِّدقين، والمضاغة: ما يبقى في الفم مما يمضغ.\n(تضيَّفت) فلانًا: إذا نزلت به ضيفًا، وأضافني فلان وضيَّفني: إذا أنزلني عنده ضيفًا.\n(يَعتَقِبُون) الاعْتِقاب والمُعَاقبة والتَّعاقُب من التَّنَاوب، وهو أن يفعل واحد فعلًا ويمضي ويجيء آخر بعده فيفعله.\n_________\n(١) ٩ / ٤٨٩ في الأطعمة، باب القثاء بالرطب، وباب ما كان النبي ﷺ وأصحابه يأكلون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٩٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٣٥٣) قال: حدثنا يونس. قال: حدثنا حماد، يعني ابن زيد. وفي (٢/٤١٥) قال: حدثنا عفان. قال: حدثنا حماد بن زيد. والبخاري (٧/٩٦) قال: حدثنا أبو النعمان. قال: حدثنا حماد بن زيد. وفي (٧/١٠٢) قال: حدثنا مسدد. قال: حدثنا حماد بن زيد. وابن ماجة (٤١٥٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا غندر، عن شعبة. والترمذي (٢٤٧٤) قال: حدثنا أبو حفص عمرو بن علي. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٦١٧) عن محمد بن عبد الأعلى، عن خالد، عن شعبة.\nكلاهما - شعبة، وحماد - عن عباس بن فروخ الجريري.\n٢- وأخرجه البخاري (٧/١٠٢) قال: حدثنا محمد بن الصباح. قال: حدثنا إسماعيل بن زكريا، عن عاصم.\nكلاهما - عباس الجريري، وعاصم الأحول - عن أبي عثمان النهدي، فذكره.","vol":"7","page":477},{"text":"٥٥٧٣ - (د) يوسف بن عبد الله بن سلام - ﵁ - قال: رأيتُ النبيَّ - ﷺ- أخذ كِسرَة من خُبْز شَعير، فوضع عليها تمرة، فقال: «هذه إدَامُ هذه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٣٠) في الأطعمة، باب في التمر، ورواه أيضًا أبو داود رقم (٣٢٥٩) و(٣٢٦٠) في الأيمان والنذور، باب في الرجل يحلف أن لا يتأدم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:\nبلفظ: «رأيت النبي -ﷺ- وضع تمرة على كسرة،فقال: هذه إدام هذه» .\nأخرجه أبو داود (٣٢٥٩) قال: حدثنا محمد بن عيسى، قال: حدثنا يحيى بن العلاء، عن محمد بن يحيى، فذكره.\nوبلفظ الباب: أخرجه أبو داود (٣٢٦٠ و٣٨٣٠) قال: حدثنا هارون بن عبد الله. والترمذي في الشمائل (١٨٣) قال: حدثنا عبد الله بن عبد الرحمن.\nكلاهما - هارون، وعبد الله بن عبد الرحمن الدارمي- عن عمر بن حفص بن غياث. قال: حدثنا أبي، عن محمد بن أبي يحيى الأسلمي، عن يزيد بن أبي أمية الأعور، فذكره.\nقلت: اختلفوا في صحبة يوسف بن عبد الله فقال البخاري: له صحبة وقال ابن أبي حاتم له رؤية، وصحح الحافظ قول البخاري في الإصابة.","vol":"7","page":478},{"text":"٥٥٧٤ - (م د ت) عائشة - ﵂ - قالت: قال رسول الله - ﷺ- «لاَ يجُوعُ أهلُ بيت عندهم التمرُ» .\nوفي أخرى قال رسول الله - ﷺ-: «بَيتُ لا تمر فيه جياعُ أهله - أو جاعَ أهله، قالها مرتين أن ثلاثًا» أخرجه مسلم. ⦗٤٧٩⦘\nوفي رواية الترمذي وأبي داود «بيتُ لا تمرَ فيه جاع أهلُه» (١) .\n_________\n(١) رواه مسلم رقم (٢٠٤٦) في الأشربة، باب في إدخال التمر ونحوه من الأقوات للعيال، وأبو داود رقم (٣٨٣١) في الأطعمة، باب في التمر، والترمذي رقم (١٨١٦) في الأطعمة، باب ما جاء في استحباب التمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٠٥) قال: حدثنا أبو سعيد، قال: حدثنا عبد الرحمن. وفي (٦/١٧٩ و١٨٨) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثني يعقوب بن محمد. والدارمي (٢٠٦٦) قال: أخبرنا عبد الله بن مسلمة. قال: حدثنا يعقوب بن محمد بن طحلاء. ومسلم (٦/١٢٣) قال: حدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا يعقوب بن محمد بن طحلاء.\nكلاهما - عبد الرحمن بن أبي الرجال، ويعقوب - عن أبي الرجال محمد بن عبد الرحمن، عن أمه عمرة، فذكرته.\n* قال عبد الرحمن بن مهدي، عقب روايته (٦/١٧٩): كان سفيان حدثناه عنه.\nوعن عروة، عن عائشة، أن النبي -ﷺ- قال: «لا يجوع أهل بيت عندهم التمر» .\nوفي رواية: «بيت لا تمر فيه جياع أهله» .\nأخرجه الدارمي (٢٠٦٧) قال: أخبرنا يحيى بن حسان. ومسلم (٦/١٢٣) قال: حدثني عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا يحيى بن حسان. وأبو داود (٣٨٣١) قال: حدثنا الوليد بن عتبة. قال: حدثنا مروان بن محمد. وابن ماجة (٣٣٢٧) قال: حدثنا أحمد بن أبي الحواري الدمشقي. قال: حدثنا مروان بن محمد. والترمذي (١٨١٥) قال: حدثنا محمد بن سهل بن عسكر البغدادي وعبد الله بن عبد الرحمن. قالا: حدثنا يحيى بن حسان.\nكلاهما - يحيى، ومروان - قالا: حدثنا سليمان بن بلال، عن هشام بن عروة، عن أبيه، فذكره.","vol":"7","page":478},{"text":"<span data-type=\"title\" id=toc-1198>الرُّطَب والبِطِّيخ والقِثَّاء</span>\n٥٥٧٥ - (د ت) عائشة - ﵂ - قالت: «كان رسول الله - ﷺ- يأكلُ البِطَّيخَ بالرُّطَبِ» أخرجه الترمذي.\nوزاد أبو داود: يقول: «نَكسِرُ حرَّ هذا بِبَرْدِ هذا، [وبَرْدَ هذا بحرِّ هذا]» (١) .\n_________\n(١) رواه أبو داود رقم (٣٨٣٦) في الأطعمة، باب في الجمع بين لونين في الأكل، والترمذي رقم (١٨٤٤) في الأطعمة، باب ما جاء في أكل البطيخ بالرطب، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٢٥٥) قال: حدثنا سفيان. قال: حدثنا هشام بن عروة. وأبو داود (٣٨٣٦) قال: حدثنا سعيد بن نصير. قال: حدثنا أبو أسامة. قال: حدثنا هشام بن عروة. والترمذي (١٨٤٣) وفي الشمائل (١٩٨) قال: حدثنا عبدة بن عبد الله الخزاعي. قال: حدثنا معاوية بن هشام، عن سفيان، عن هشام بن عروة. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٦٨٨) عن محمد بن مسلم بن وارة، عن محمد الواسطي، وهو محمد بن عبد العزيز الرملي، عن عبد الله بن يزيد بن الصلت، عن محمد بن إسحاق، عن يزيد بن رومان، عن الزهري. وفي (١٢/١٦٧٦٠) عن أحمد بن الخليل، عن زكريا بن عدي، عن إبراهيم بن حميد الرؤاسي، عن هشام بن عروة. وفي (١٢/١٦٩٠٨) عن عبدة بن عبد الله الخزاعي، عن معاوية بن هشام، عن سفيان، عن هشام بن عروة.\nكلاهما - هشام بن عروة، والزهري - عن عروة، فذكره.\n* أخرجه الترمذي في الشمائل (٢٠٠) قال: حدثنا محمد بن يحيى. قال: حدثنا محمد بن عبد العزيز الرملي. قال: حدثنا عبد الله بن يزيد بن الصلت، عن محمد بن إسحاق، عن يزيد بن رومان، عن عروة، فذكره. ليس فيه الزهري.\n* قال الترمذي: هذا حديث حسن غريب. ورواه بعضهم عن هشام بن عروة، عن أبيه، عن النبي -ﷺ- مرسل، ولم يذكر فيه عن عائشة.\n* قال النسائي عقب حديث الزهري، عن عروة: ليس هو بمحفوظ من حديث الزهري.","vol":"7","page":479},{"text":"٥٥٧٦ - (خ م د ت) عبد الله بن جعفر - ﵁ - قال: «رأيت رسول الله - ﷺ- يأكلُ القِثَّاءَ بالرطب» . أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) رواه البخاري ٩ / ٤٨٨ و٤٨٩ في الأطعمة، باب القثاء بالرطب، وباب القثاء، وباب جمع اللونين أو الطعامين مرة، ومسلم رقم (٢٠٤٣) في الأشربة، باب أكل القثاء بالرطب، وأبو داود رقم (٣٨٣٥) في الأطعمة، باب الجمع بين لونين في الأكل، ورواه أيضًا الترمذي رقم (١٨٤٥) في الأطعمة، باب ما جاء في أكل القثاء بالرطب، كما رواه أحمد، وابن ماجة، وأبو يعلى وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٤٠) .وأحمد (١/٢٠٣) (١٧٤١) . والدارمي (٢٠٦٤) قال: أخبرنا محمد بن عيسى. والبخاري (٧/١٠٢) قال: حدثنا عبد العزيز بن عبد الله. وفي (٧/١٠٤) قال: حدثنا إسماعيل بن عبد الله. وفي (٧/١٠٤) قال: حدثنا ابن مقاتل، قال: أخبرنا عبد الله. ومسلم (٦/١٢٢) قال: حدثنا يحيى بن يحيى التميمي، وعبد الله بن عون الهلالي. وأبو داود (٣٨٣٥) قال: حدثنا حفص بن عمر النمري. وابن ماجة (٣٣٢٥) قال: حدثنا يعقوب بن حميد بن كاسب، وإسماعيل ابن موسى. والترمذي (١٨٤٤) . وفي الشمائل (١٩٧) قال: حدثنا إسماعيل بن موسى الفزاري.\nجميعهم - الحميدي، وأحمد، ومحمد بن عيسى، وعبد العزيز، وإسماعيل بن عبد الله، وعبد الله بن المبارك، ويحيى، وعبد الله بن عون، وحفص، ويعقوب، وإسماعيل بن موسى - عن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف، عن أبيه، فذكره.","vol":"7","page":479},{"text":"٥٥٧٧ - (د) عائشة - ﵂ - قالت: «أرادتْ أمِّي أن ⦗٤٨٠⦘ تُسَمِّني لدخولي على رسول الله - ﷺ-، فلم أُقْبِلْ عليها بشيء مما تريدُ (١) حتى أطْعمتني القِثَّاءَ بالرُّطَب، فسَمِنتُ عليه كأحْسَن السِّمَنِ» . أخرجه أبو داود (٢) .\n_________\n(١) أي: بشيء مما تريد أن تسمني به من الأدوية، بل أدبرت عنها في كل ذلك، أي: ما استعملت شيئًا من الأدوية التي أرادت أمي أن تسمني به، بل استنكفت عن ذلك كله، ولفظه عند ابن ماجة: كانت أمي تعالجني للسمنة، تريد ن تدخلني على رسول الله ﷺ، فما استقام لها ذلك حتى أكلت القثاء بالرطب ... الحديث.\n(٢) في المطبوع: أخرجه أبو داود والنسائي، ولم نجده عند النسائي، وهو عند أبي داود رقم (٣٩٠٣) في الطب، باب في السمنة، من حديث محمد بن إسحاق عن هشام بن عروة عن أبيه عروة عن عائشة ﵂، وفيه عنعنة ابن إسحاق، لكن رواه ابن ماجة رقم (٣٣٢٤) في الأطعمة، باب القثاء والرطب يجمعان، من حديث يونس بن بكير، عن هشام بن عروة، عن أبيه عروة عن عائشة ﵂، ويونس بن بكير، احتج به مسلم، واستشهد به البخاري، فالحديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (٣٩٠٣) قال: حدثنا محمد بن يحيى. قال: حدثنا نوح بن يزيد بن سيار. قال: حدثنا إبراهيم بن سعد، عن محمد بن إسحاق. وابن ماجة (٣٣٢٤) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا يونس بن بكير. والنسائي في الكبرى تحفة الأشراف (١٢/١٧١٨٢) عن أحمد بن يحيى الصوفي، عن إسحاق بن منصور السلولي، عن إيراهيم بن سعد، عن محمد بن إسحاق.\nكلاهما - محمد بن إسحاق، ويونس بن بكير - عن هشام بن عروة، عن أبيه، فذكره.","vol":"7","page":479},{"text":"<span data-type=\"title\" id=toc-1199>الزُّبْد والتمر</span>\n٥٥٧٨ - (د) -[عبد الله وعطية] ابنا بسر السلميان - ﵄ - قالا: «دخل علينا رسول الله - ﷺ-، فقدَّمنا إليه زُبدًا وتمرًا، وكان يُحبُّ الزُّبْدَ والتمرَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٣٧) في الأطعمة، باب في الجمع بين لونين في الأكل، ورواه ابن ماجة رقم (٣٣٣٤) في الأطعمة، باب التمر بالزبد، وهو حديث صحيح، قال الحافظ في \" التهذيب \": قال محمد بن يوسف الهروي في هذا الحديث: سألت محمد بن عوف: من هما، يعني ابني بسر، فقال: عبد الله وعطية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٣٧) قال: حدثنا محمد بن الوزير، قال: حدثنا الوليد بن مزيد. وابن ماجة (٣٣٣٤) قال: حدثنا هشام بن عمار، قال: حدثنا صدقة بن خالد.\nكلاهما - الوليد، وصدقة - عن عبد الرحمن بن يزيد بن جابر، عن سليم بن عامر، فذكره.","vol":"7","page":480},{"text":"<span data-type=\"title\" id=toc-1200>الحَلْواء</span>\n٥٥٧٩ - (خ ت) عائشة - ﵂ - قالت: «كان رسول الله يُحِبُّ الحلواءَ والعسل» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٣٢) في الأطعمة، باب ما جاء في حب النبي ﷺ الحلواء والعسل هكذا مختصرًا، وهو حديث صحيح، وقد رواه البخاري ٩ / ٤٨٣ في الأطعمة، باب الحلواء والعسل، ورواه أيضًا مسلم بأطول من هذا رقم (١٤٧٤) في الطلاق، باب وجوب الكفارة على من حرم امرأته، وأبو داود رقم (٣٧١٥) في الأشربة، باب في شراب العسل، وابن ماجة رقم (٣٣٢٣) في الأطعمة، باب الحلواء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الترمذي (١٨٣١) قال: حدثنا سلمة بن شبيب ومحمود بن غيلان، وأحمد بن إبراهيم الدورقي، قالوا: حدثنا أبو أسامة، عن هشام بن عروة،عن أبيه، فذكره.\nقال الترمذي: هذا حديث حسن صحيح غريب، وقد رواه علي بن مسهر عن هشام بن عروة، وفي الحديث كلام أكثر من هذا.\nقلت: وهو عند البخاري في الأطعمة وأخرجه في الأشربة والطب، ومسلم في الطلاق ذكراه بطوله.","vol":"7","page":481},{"text":"<span data-type=\"title\" id=toc-1201>الثَّريد</span>\n٥٥٨٠ - (د) عبد الله بن عباس - ﵄ - قال: «أحَبُّ الطعامِ إلى رسول الله - ﷺ- الثَّرِيدُ من الخبْز، والثَّرِيدُ من الحيْس» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحيْس) طعام يخلط من سَمْن وتمر وأقِط، وقد يُجعل عِوَض الأقِطِ دقيق أو فَتِيت.\n_________\n(١) رقم (٣٧٨٣) في الأطعمة، باب في أكل الثريد، وقال أبو داود: وهو ضعيف، أقول: وفي إسناده رجل مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف في إسناده مبهم: أخرجه أبو داود (٣٧٨٣) قال: حدثنا محمد بن حسان السمتي، قال: حدثنا المبارك بن سعيد، عن عمر بن سعيد، عن رجل من أهل البصرة، عن عكرمة، فذكره.\nقال أبو داود: وهو ضعيف.","vol":"7","page":481},{"text":"<span data-type=\"title\" id=toc-1202>المَرَق</span>\n٥٥٨١ - (ت) عبد الله المزني - ﵁ - قال: قال رسول الله ⦗٤٨٢⦘ ﷺ-: «إذا اشترى أحدُكم لحمًا فَلْيُكثِر مَرقَتَه، فإن لم يجِدْ لحمًا أصاب مَرَقًا، وهو أحدُ اللَّحْمَين» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٣٣) في الأطعمة، باب ما جاء في إكثار المرقة، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، أقول: ولبعضه شاهد عند الترمذي رقم (١٨٣٤) من حديث أبي ذر بلفظ: \" إذا اشتريت لحمًا، أو طبخت قدرًا فأكثر مرقته واغرف لجارك منه \"، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه مسلم رقم (٢٦٢٥) من حديث أبي ذر بلفظ: يا أبا ذر إذا طبخت مرقة فأكثر ماءها وتعاهد جيرانك، وبلفظ: \" إذا طبخت مرقًا فأكثر ماءه ثم انظر أهل بيت من جيرانك فأصبهم منها بمعروف \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف جدا: أخرجه الترمذي (١٨٣٢) قال: حدثنا محمد بن عمر بن علي المقدمي، حدثنا مسلم بن إبراهيم، حدثنا محمد بن فضاء، حدثني أبي عن علقمة بن عبد الله المزني، فذكره.\nقال الترمذي: حديث غريب لا نعرفه إلا من هذا الوجه من حديث محمد بن الفضاء وقد تكلم فيه سلمان بن حرب.","vol":"7","page":481},{"text":"<span data-type=\"title\" id=toc-1203>الذِّرَاع</span>\n٥٥٨٢ - (ت) أبو هريرة - ﵁ - قال: «أُتِيَ النبيُّ - ﷺ- بِلَحْم، فدُفع إليه الذِّرَاعُ - وكانتْ تُعْجِبُهُ - فَنَهس منها» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الذِّراع): ساعِد الشاة.\n_________\n(١) رقم (١٨٣٨) في الأطعمة، باب ما جاء في أي اللحم كان أحب إلى رسول الله ﷺ، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه الترمذي (١٨٣٧) قال: حدثنا واصل بن عبد الأعلى، حدثنا محمد بن فضيل، عن أبي حيان التيمي، عن أبي زرعة، فذكره.\nوقال الترمذي:هذا حديث حسن صحيح.","vol":"7","page":482},{"text":"٥٥٨٣ - (ت) عائشة - ﵂ - قالت: «ما كان الذِّراَعُ أحَبَّ اللحم إلى رسول الله - ﷺ-؛ ولكن كان لا يَجدُ اللَّحم إلا غِبًّا، فكان يُعجَلُ إليه، لأنه أعْجَلُها نُضجًا» . أخرجه الترمذي (١) . ⦗٤٨٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غِبًّا) الغِبُّ في أوراد الإبل: أن تشرب يومًا وتدع يومًا، وفي غير ذلك: أن يفعل الشيء يومًا ويدعه أيامًا لا يفعله، والمراد به هاهنا: أنهم ما كانوا يأكلون اللحم دائمًا، إنما كانوا يأكلونه وقتًا دون وقت.\n_________\n(١) رقم (١٨٣٩) في الأطعمة، باب ما جاء في أي اللحم كان أحب إلى رسول الله ﷺ، من حديث فليح بن سليمان المدني، عن عبد الوهاب بن يحيى بن عباد بن عبد الله بن الزبير، عن ⦗٤٨٣⦘ جد أبيه عبد الله بن الزبير، عن عائشة ﵂، وفليح بن سليمان المدني، صدوق كثير الخطأ، وعبد الوهاب بن يحيى بن عباد بن عبد الله بن الزبير، قال الحافظ في \" التهذيب \": ذكره ابن حبان في أتباع التابعين من الثقات، وقال: يروي عن المدنيين، ومقتضاه عنده أنه لم يلحق جد أبيه عبد الله بن الزبير، فيحرر، أقول: وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (١٨٣٨) . وفي الشمائل (١٧٠) قال: حدثنا الحسن بن محمد الزعفراني. قال: حدثنا يحيى بن عباد أبو عباد. قال: حدثنا فليح بن سليمان، عن عبد الوهاب بن يحيى من ولد عباد بن عبد الله بن الزبير، عن عبد الله بن الزبير، فذكره.","vol":"7","page":482},{"text":"٥٥٨٤ - (د) عبد الله بن مسعود - ﵁ - قال: «كان أحبُّ العُرَاق إِلى رسول الله - ﷺ- عُراَقُ الشاةِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العُرَاق) جمع عَرق: العظم عليه بقيةٌ من اللحم.\n_________\n(١) رواه أبو داود رقم (٣٧٨٠) و(٣٧٨١) في الأطعمة، باب في أكل اللحم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (١/٣٩٤) (٣٧٣٣) قال: حدثنا أبو داود الطيالسي، قال: حدثنا زهير. وفي (١/٣٩٧) (٣٧٧٧) قال: حدثنا أسود بن عامر، قال: حدثنا زهير. وفي (١/٣٩٧) (٣٧٧٨) قال: حدثنا أسود، قال: حدثنا إسرائيل. وأبو داود (٣٧٨٠) قال: حدثنا هارون بن عبد الله، قال: حدثنا أبو داود، عن زهير. وفي (٣٧٨١) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود، عن زهير. والترمذي في الشمائل (١٦٨) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود، عن زهير، يعني ابن محمد. والنسائي في الكبرى تحفة الأشراف (٩٢٣٤) عن هارون بن عبد الله، عن أبي داود، عن زهير.\nكلاهما - زهير، وإسرائيل - عن أبي إسحاق، عن سعد بن عياض، فذكره.","vol":"7","page":483},{"text":"٥٥٨٥ – (د) وبهذا الإسناد قال «كان النبيُّ - ﷺ- يُعْجِبُه الذراع، قال: وسُمَّ في الذراع، وكان يرى أن اليهود: هم سَمُّوه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٨١) في الأطعمة، باب في أكل اللحم، وهو حديث صحيح، وروى البخاري ومسلم من حديث أبي هريرة ﵁ أن رسول الله ﷺ رفع إليه الذراع وكانت تعجبه ... الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: راجع الحديث المتقدم.","vol":"7","page":483},{"text":"<span data-type=\"title\" id=toc-1204>السِّلْق</span>\n٥٥٨٦ - (خ م) سهل بن سعد - ﵁ - قال: «كنا ⦗٤٨٤⦘ نفرَحُ بيوم الجمعة، قلت: وَلِمَ؟ قال: كانت لنا عجوزٌ تُرسْلُ إلى بُضاعةَ - قال ابن سلمة: نَخْل بالمدينة- فتأخذ من أصول السِّلْقِ فَتطْرَحه في القِدْرِ وتُكَرْكِرُ عليه حَبَّات من شعير - زاد في رواية: والله ما فيه شَحْم ولا وَدَك - وفي أخرى: لا أعلم إلا أنه قال: ليس فيه شَحم ولا ودَك - فإذا صلَّينا الجمعة انْصرفَنْا، فَنُسلِّمُ عليها، فَتُقَدِّمه إلينا، فنفرح بيوم الجمعة من أجله» .\nوفي رواية بمعناه، وفيه «كانت لنا عجوز تأخذ من أصولِ سِلْقٍ كنا نَغرِسه على أرْبِعائنا» .\nوفي أخرى: «كانت فينا امرأة تجعل على أربِعاء مزرعتها سِلْقًا ... وذكر الحديث بمعناه» .\nوفي أخرى «وما كنا نَقِيلُ ولا نتَغدَّى إلا بعد الجمعة» .\nوفي أخرى «كنا نُصَلِّي مع النبيِّ - ﷺ- الجمعة، ثم تكون القَاِئَلةُ» . أخرجه البخاري ومسلم.\nولمسلم قال: «ما كنا نَقِيلُ ولا نتغدى إلا بعد الجمعة - زاد في رواية: في عهد رسول الله - ﷺ-» .\nوفي أخرى «كنا نَقِيلُ ونتغدَّى بعد الجمعة» (١) . ⦗٤٨٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُكَرْكِر) كَرْكَرْت الشعير ونحوه: إذا طحنته، سُمِّي بذلك لترديد الرَحى على الطَّحن، والتكرير: الترديد. (الأرْبِعَاء): جمع ربيع، وهو النهر الصغير.\n_________\n(١) رواه البخاري ٩ / ٤٧٥ في الأطعمة، باب السلق والشعير، وفي الجمعة، باب قول الله تعالى: ⦗٤٨٥⦘ ﴿فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله﴾، وباب القائلة بعد الجمعة، وفي الحرث والمزارعة، باب ما جاء في الغرس، وفي الاستئذان، باب تسليم الرجال على النساء والنساء على الرجال، وباب القائلة بعد الجمعة، ومسلم رقم (٨٥٩) و(٨٦٠) في الجمعة، باب صلاة الجمعة حين تزول الشمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي حازم، عن سهل بن سعد، قال: «ما كنا نقيل، ولا نتغدى إلا بعد الجمعة.» وفي رواية بشر بن المفضل عند أحمد (٣/٤٣٣) «رأيت الرجل تقيل وتتغذى يوم الجمعة» .\nوفي روايته عند أحمد (٥/٣٣٦) . «كنا نقيل، ونتغدى بعد الجمعة مع رسول الله، -ﷺ-» .\nوفي رواية سليمان بن بلال: «كنا لانتغدي، ولانقيل يوم الجمة إلا بعد الجمعة» .\nوفي رواية أبي غسان: «كنا نصلي مع النبي، -ﷺ-، الجمعة، ثم تكون القائلة» .\nوفي رواية سفيان: «كنا نقيل، ونتغدى بعد الجمعة» .\nوفي رواية الفضيل بن سليمان: «كنا نجمع مع رسول الله، -ﷺ-، ثم نرجع، فنتغدى، ونقيل» .\nأخرجه أحمد (٣/٤٣٣ و٥/٣٣٦) قال: حدثنا بشر بن المفضل. وعبد بن حميد (٤٥٤) قال: حدثني خالد بن مخلد، قال: حدثني سليمان بن بلال. والبخاري (٢/١٧) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا ابن أبي حازم. وفي (٢/١٧) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. وفي (٨/٧٧) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان. ومسلم (٣/٩) قال: حدثنا عبد الله بن مسلمة بن قعنب، ويحيى بن يحيى، وعلي بن حجر، قال يحيى: أخبرنا. وقال الآخران: حدثنا عبد العزيز ابن أبي حازم. وأبو داود (١٠٨٦) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان وابن ماجة (١٠٩٩) قال: حدثنا محمد بن الصباح، قال: حدثنا عبد العزيز بن أبي حازم. والترمذي (٥٢٥) قال: حدثنا علي بن حجر، قال: حدثنا عبد العزيز بن أبي حازم، وعبد الله بن جعفر. وابن خزيمة (١٨٧٥) قال: حدثنا أحمد بن عبدة، والحسن بن قزعة، قالا: حدثنا الفضيل بن سليمان، وفي (١٨٧٦) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد العزيز بن أبي حازم.\nسبعتهم - بشر، وسليمان، وعبد العزيز بن أبي حازم، وأبو غسان، وسفيان، وعبد الله بن جعفر، والفضيل- عن أبي حازم، فذكره.\nوعن أبي حازم، عن سهل بن سعد - ﵁ - أنه قال: «إنا كنا نفرح بيوم الجمعة. كانت لنا عجوز تأخذ من أصول سلق لنا كنا نغرسه في أربعائنا، فتجعله في قدر لها، فتجعل فيه حبات من شعير. لا أعلم إلا أنه قال: ليس فيه شحم ولا ودك، فإذا صلينا الجمعة زرناها، فكنا نفرح بيوم الجمعة من أجل ذلك، وما كنا نتغدى ولا نقيل إلا بعد الجمعة.» .\nأخرجه البخاري (٢/١٦) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. وفي (٣/١٤٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٧/٩٥) قال: حدثنا يحيى بن بكير، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٨/٦٨) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا ابن أبي حازم. والنسائي في الكبرى تحفة الأشراف (٤٧٨٤) عن قتيبة، عن يعقوب بن عبد الرحمن.\nثلاثتهم - أبو غسان، ويعقوب، وابن أبي حازم - عن أبي حازم، فذكره.\n* رواية أبي غسان ليس فيها ذكر القائلة.","vol":"7","page":483},{"text":"<span data-type=\"title\" id=toc-1205>الكَبَاث</span>\n٥٥٨٧ - (خ م) جابر بن عبد الله - ﵄ - قال: «لقد رأيتُنا مع رسول الله - ﷺ- بَمر الظَّهْران نَجْني الكَباثَ، وهو ثمر الأراك، ويقول: عليكم بالأسود منه، فإنه أطْيَبُ، فقلت: أكنتَ ترْعَى الغنم؟ قال: وهل من نبيٍّ إلا ورَعَاها؟» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٩ / ٤٩٨ في الأطعمة، باب الكباث، وفي الأنبياء، باب يعكفون على أصنام لهم، ومسلم رقم (٢٠٥٠) في الأشربة، باب فضيلة الأسود من الكباث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢٦) قال: حدثنا عثمان بن عمر. والبخاري (٤/١٩١) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث. وفي (٧/١٠٥) قال: حدثنا سعيد بن عفير، قال: حدثنا ابن وهب. ومسلم (٦/١٢٥) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب. والنسائي في الكبرى تحفة الأشراف (٣١٥٥) عن هارون بن عبد الله، عن عثمان بن عمر.\nثلاثتهم - عثمان بن عمر، والليث، وابن وهب - عن يونس، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"7","page":485},{"text":"<span data-type=\"title\" id=toc-1206>الباب الخامس: في أطعمة مضافة إلى أسبابها</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-1207>الفصل الأول: في الدعوة مطلقًا</span>\n٥٥٨٨ - (خ م ت د) نافع - مولى ابن عمر - قال: سمعت ابن عمر يقول: قال رسول الله - ﷺ-: «أجِيبُوا هذه الدعوةَ إذا دُعِيتم، قال: وكان عبد الله يأتي الدَّعوة في العُرْسِ وغيرِ العُرْس وهو صائم» .\nوفي أخرى قال: «إذا دُعِيتمُ إلى كُراَع فَأجيبُوا» أخرجه البخاري ومسلم.\nوفي رواية الترمذي قال: «اْئتُوا الدَّعوَةَ إذا دُعيتم» .\nوعند أبي داود قال: قال رسول الله - ﷺ-: «مَن دُعي فَلم يُجِبْ فقد عَصَى الله ورسوله، ومن دخل على غير دعوة دخل سارقًا، وخرج مُغِيرًا» (١) . ⦗٤٨٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُغيرًا) المُغِير: الذي ينهب الناس، شبه خروج هذا الآكل من طعام لم يدع إليه، كمن أغار على قوم ونهبهم، وكذلك شبَّهه في دخوله عليهم بالسارق.\n_________\n(١) رواه البخاري ٩ / ٢١٠ - ٢١٤ في النكاح، باب حق الوليمة والدعوة، وباب إجابة الداعي في العرس وغيره، ومسلم رقم (١٤٢٩) في النكاح، باب الأمر بإجابة الداعي إلى دعوة، والترمذي رقم (١٠٩٨) في النكاح، باب ما جاء في إجابة الداعي، وأبو داود رقم (٣٧٣٦) و(٣٧٣٧) و(٣٧٣٨) و(٣٧٣٩) و(٣٧٤١) في الأطعمة، باب ما جاء في إجابة الدعوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وزاد مخلد بن خالد في روايته عن أبي أسامة: «... فإن كان مفطرا فليطعم، وإن كان صائما فليدع.» .\nوفي رواية عمر بن محمد: «إذا دعيتم إلى كراع، فأجيبوا» .\n١- أخرجه مالك الموطأ (٣٣٨) . وأحمد (٢/٢٠) (٤٧١٢) قال: حدثنا يحيى. والبخاري (٧/٣١) قال: حدثنا عبد الله بن يوسف. ومسلم (٤/١٥٢) قال: حدثنا يحيى بن يحيى. وأبو داود (٣٧٣٦) قال: حدثنا القعنبي. والنسائي في الكبرى تحفة الأشراف (٣٨٣٩) عن أبي قدامة عبيد الله بن سعيد، عن يحيى بن سعيد.\nأربعتهم - يحيى بن سعيد، وعبد الله بن يوسف، ويحيى بن يحيى، وعبد الله بن مسلمة القعنبي - عن مالك.\n٢- وأخرجه أحمد (٢/٢٢) (٤٧٣٠) قال: حدثنا ابن نمير. وفي (٢/٣٧) (٤٩٤٩ و٤٩٥٠) قال: حدثنا حماد بن أسامة. والدارمي (٢٢١١) قال: أخبرنا عبد الله بن سعيد، قال: حدثنا عقبة بن خالد. ومسلم (٤/١٥٢) قال: حدثا محمد بن المثنى، قال: حدثنا خالد بن الحارث. (ح) وحدثنا ابن نمير، قال: حدثنا أبي وأبو داود (٣٧٣٧) قال: حدثنا مخلد بن خالد، قال: حدثنا أبو أسامة. وابن ماجة (١٩١٤) قال: حدثنا إسحاق بن منصور، قال: أخبرنا عبد الله بن نمير.\nأربعتهم - عبد الله بن نمير، وحماد بن أسامة أبو أسامة، وعقبة بن خالد، وخالد بن الحارث - عن عبيد الله.\n٣- وأخرجه أحمد (٢/٦٨) (٥٣٦٧) و(٢/١٢٧) (٦١٠٨) قال: حدثنا عفان، قال: حدثنا حماد بن زيد. وفي (٢/١٠١) (٥٧٦٦) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (٢/١٤٦) (٦٣٣٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وعبد بن حميد (٧٧٧) قال: حدثني سليمان بن حرب، قال: حدثنا حماد بن زيد. ومسلم (٤/١٥٢) قال: حدثني أبو الربيع، وأبو كامل، قالا: حدثنا حماد (ح) وحدثنا قتيبة، قال: حدثنا حماد. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وأبو داود (٣٧٣٨) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر.\nثلاثتهم - حماد بن زيد، ووهيب، ومعمر - عن أيوب.\n٤- وأخرجه الدارمي (٢٠٨٨) قال: أخبرنا الحكم بن المبارك، قال: حدثنا عبد العزيز بن محمد. والبخاري (٧/٣٢) قال: حدثنا علي بن عبد الله بن إبراهيم، قال: حدثنا الحجاج بن محمد، قال: قال ابن جريج. ومسلم (٤/١٥٢) قال: حدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد، عن ابن جريج.\nكلاهما - عبد العزيز بن محمد، وابن جريج - عن موسى بن عقبة.\n٥- وأخرجه مسلم (٤/١٥٢) قال: حدثني إسحاق بن منصور، قال: حدثني عيسى بن المنذر. وأبو داود (٣٧٣٩) قال: حدثنا ابن المصفى.\nكلاهما - عيسى بن المنذر، وابن المصفى - قالا: حدثنا بقية، قال: حدثنا الزبيدي.\n٦- وأخرجه مسلم (٤/١٥٢) قال: حدثني حميد بن مسعدة الباهلي. والترمذي (١٠٩٨) قال: حدثنا أبو سلمة يحيى بن خلف.\nكلاهما - حميد بن مسعدة، ويحيى بن خلف - قالا: حدثنا بشر بن المفضل، قال: حدثنا إسماعيل بن أمية.\n٧- وأخرجه مسلم (٤/١٥٣) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: حدثني عمر بن محمد.\nسبعتهم - مالك، وعبيد الله، وأيوب، وموسى بن عقبة، ومحمد بن الوليد الزبيدي، وإسماعيل بن أمية، وعمر بن محمد - عن نافع، فذكره.","vol":"7","page":486},{"text":"٥٥٨٩ - (خ) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «لو دُعيتُ إلى كُراَع أو ذراَع لأجَبتُ ولو أُهْدِيَ إليَّ ذِراعٌ أو كُراعٌ لَقَبِلْتُ» أخرجه البخاري (١) .\n_________\n(١) ٩ / ٢١٣ في النكاح، باب من أجاب إلى كراع، وفي الهبة، باب القليل من الهبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٤) قال: حدثنا أبو معاوية ووكيع. وفي (٢/٤٧٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٨١) قال: حدثنا وكيع. وفي (٢/٥١٢) قال: حدثنا أسود بن عامر. قال: أخبرنا أبو بكر بن عياش. والبخاري (٣/٢٠١) قال: حدثنا محمد بن بشار. قال: حدثنا ابن أبي عدي، عن شعبة. وفي (٧/٣٢) قال: حدثنا عبدان، عن أبي حمزة. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٤٠٥) عن بشر بن خالد العسكري، عن محمد بن جعفر غندر، عن شعبة.\nخمستهم - أبو معاوية، ووكيع، وشعبة، وأبو بكر بن عياش، وأبو حمزة - عن سليمان الأعمش، عن أبي حازم، فذكره.\n* رواية أبي بكر بن عياش: «من سألكم بالله فأعطوه، ومن دعاكم فأجيبوه، ولو أهدي إلي ...» الحديث.","vol":"7","page":487},{"text":"٥٥٩٠ - (م د) جابر بن عبد الله - ﵄ - قال: قال رسول الله - ﷺ-: «إذا دُعي أحدُكم إلى طعام فَلْيُجِبْ، فإن شاء طَعِمَ، وإن شاء ترك» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (١٤٣٠) في النكاح، باب الأمر بإجابة الداعي إلى دعوة، وأبو داود رقم (٣٧٤٠) في الأطعمة، باب ما جاء في إجابة الدعوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٩٢) قال: حدثنا عبد الرزاق. وعبد بن حميد (١٠٦٦) قال: حدثنا عمر بن سعد. ومسلم (٤/١٥٣) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. وأبو داود (٣٧٤٠) قال: حدثنا محمد بن كثير. والنسائي في الكبرى تحفة الأشراف (٢٧٤٣) عن سليمان بن منصور البلخي، عن أبي الأحوص.\nستتهم - عبد الرزاق، وعمر بن سعد، وابن مهدي، وعبد الله بن نمير، ومحمد بن كثير، وأبوالأحوص- عن سفيان.\n٢- وأخرجه مسلم (٤/١٥٣) قال: حدثنا ابن نمير. وابن ماجة (١٧٥١) قال: حدثنا أحمد بن يوسف السلمي.\nكلاهما - ابن نمير، والسلمي - قالا: حدثنا أبو عاصم، قال: أنبأنا ابن جريج.\nكلاهما - سفيان، وابن جريج - عن أبي الزبير، فذكره.\nفي رواية ابن ماجة «زيادة من دعي إلى طعام وهو صائم» .","vol":"7","page":487},{"text":"٥٥٩١ - (م ت د) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «إذا دُعي أَحدكم فليُجب، فإن كان صائمًا فَلْيُصَلِّ، وإن كان مُفْطِرًا فَليَطْعَمْ» .\nوفي رواية قال: «إذا دُعي أحدكم إلى طعام وهو صائم فليقل: إني صائم» . أخرجه مسلم أبو داود والترمذي (١) . ⦗٤٨٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَلْيُصَلِّ) أي: فليدع، والصلاة: الدعاء.\n(إني صائم) أي: يُعرِّفُهم ذلك لئلا يُكرِهوه على الأكل، أو لئلا تضيق صدُورُهم بامتناعه من الأكل.\n_________\n(١) رواه مسلم رقم (١٤٣١) و(١٤٣٢) في النكاح، باب الأمر بإجابة الداعي إلى دعوة، وأبو داود رقم (٣٧٤٢) في الأطعمة، باب ما جاء في إجابة الدعوة، والترمذي رقم (٧٨١) في الصوم، باب ما جاء في إجابة الصائم الدعوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في الصيام.","vol":"7","page":487},{"text":"٥٥٩٢ - (د) حميد بن عبد الرحمن الحميري - ﵀ - عن رجل من أصحاب رسول الله - ﷺ-: أن رسول الله - ﷺ- قال: «إذا اجتَمع دَاعيانِ فأجِبْ أقرَبَهما بابًا، فإنَّ أقربَهما بابًا أقربهما جِواَرًا، وإن سبق أحدُهما فأجب الذي سَبقَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٥٦) في الأطعمة، باب إذا اجتمع داعيان أيهما أحق، ورواه أيضًا أحمد في \" المسند \"، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٠٨) . وأبو داود (٣٧٥٦) قال: ثنا هناد بن السري.\nكلاهما - أحمد بن حنبل، وهناد - عن عبد السلام بن حرب، عن يزيد بن عبد الرحمن أبي خالد الدالاني، عن أبي العلاء الأودي، عن حميد بن عبد الرحمن الحميري، فذكره.\n* في رواية أحمد بن حنبل: «عن رجل من أصحاب النبي -ﷺ- قال:ليس فيه: «أن النبي -ﷺ-» .","vol":"7","page":488},{"text":"٥٥٩٣ - (خ م ت) أبو مسعود الأنصاري - ﵁ - قال: «كان رجل من الأنصار، يقال له: أبو شُعَيْب، وكان له غلام لَحَّام، فرأى رسول الله - ﷺ- فَعَرَفَ في وجهه الجوعَ، فقال لغلامه: ويحك، اصْنَعْ لنا طعامًا لخمسةِ نفر، فإني أريدُ أن أَدْعُوَ النبيَّ - ﷺ- خَامِسَ خمسة، قال: فصنع، ثم أتى النبيَّ - ﷺ-، فدعاه خامِس خَمْسة، فاتَّبَعهم رجل، فلما بلغ الباب، قال النبيَّ - ﷺ-: إن هذا اتّبَعنا، فإن شِئتَ أن تَأْذنَ له وإن شئتَ ⦗٤٨٩⦘ رَجَع، قال: بل آذَنُ له يا رسول الله» أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٩ / ٥٠٥ في الأطعمة، باب الرجل يدعى إلى طعام فيقول: وهذا معي، وباب الرجل يتكلف الطعام لإخوانه، وفي البيوع، باب ما قيل في اللحام والجزار، وفي المظالم، باب إذا أذن إنسان لآخر شيئًا جاز، ومسلم رقم (٢٠٣٦) في الأشربة، باب ما يفعل الضيف إذا تبعه غير من دعاه صاحب الطعام، والترمذي رقم (١٠٩٩) في النكاح، باب ما جاء فيمن يجيء إلى الوليمة من غير دعوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٩٦) قال: حدثنا أحمد بن عبد الملك، قال: حدثنا زهير. وفي (٤/١٢٠) قال: حدثنا ابن نمير. وفي (٤/١٢١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد بن حميد (٢٣٦) قال: حدثنا سليمان بن داود، عن شعبة، والدارمي (٢٠٧٤) قال: أخبرنا محمد بن يوسف، عن سفيان. والبخاري (٣/٧٦) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. وفي (٣/١٧١) قال: حدثنا أبو النعمان، قال: حدثنا أبو عوانة. وفي (٧/١٠١) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. وفي (٧/١٠٧) قال: حدثنا عبد الله بن أبي الأسود، قال: حدثنا أبو أسامة. ومسلم (٦/١١٥) قال: حدثنا قتيبة بن سعيد، وعثمان بن أبي شيبة، قالا: حدثنا جرير. وفي (٦/١١٦) قال: حدثناه أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم. جميعا عن أبي معاوية (ح) وحدثناه نصر بن علي الجهضمي، وأبو سعيد الأشج، قالا: حدثنا أبو أسامة (ح) وحدثنا عبيد الله بن معاوية، قال: حدثنا أبي، قال: حدثنا شعبة. (ح) وحدثني عبد الله بن عبد الرحمن الدارمي، قال: حدثنا محمد بن يوسف، عن سفيان. (ح) وحدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا زهير، والترمذي (١٠٩٩) قال: حدثنا هناد، قال: حدثنا أبو معاوية. والنسائي في الكبرى (الورقة ٨٦-ب) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر بن المفضل، عن شعبة.\nتسعتهم - زهير، وعبد الله بن نمير، وشعبة، وسفيان، وحفص بن غياث، وأبو عوانة، وأبو أسامة، وجرير، وأبو معاوية - عن سليمان الأعمش، عن أبي وائل، فذكره.\n* أخرجه النسائي في الكبرى (الورقة ٨٦-ب) قال: أخبرني أحمد بن عبد الله بن الحكم، قال: حدثنا عثمان بن عمر، قال: حدثنا شعبة، عن الحكم، عن أبي وائل، فذكره.\n* قال أبو عبد الرحمن النسائي عقب رواية الحكم: هذا خطأ والصواب الذي قبله. يعني حديث إسماعيل بن مسعود.\n* أخرجه أحمد (٤/١٢٠) قال: حدثنا ابن نمير. قال: حدثنا الأعمش، عن شقيق، عن أبي مسعود، عن رجل من الأنصار يكنى أبا شعيب. قال: أتيت رسول الله -ﷺ- فذكر الحديث.","vol":"7","page":488},{"text":"٥٥٩٤ - (م س) أنس بن مالك - ﵁ - «أن جارًا لرسول الله - ﷺ- فَارسيًَّا كان طَيِّب المَرَق، فصنع لرسول الله - ﷺ- طعامًا، ثم جاء يدعوه، فقال: وهذه؟ لعائشة، فقال: لا، فقال رسول الله - ﷺ-: لا، فعاد يدعوه، فقال رسول الله - ﷺ-: وهذه؟ قال: لا، قال رسول الله - ﷺ-: لا، ثم عادَ يدعوه، فقال رسول الله - ﷺ-: وهذه؟ قال: نَعَم في الثالثة، فقاما يَتَدَافَعانِ إلى منزله» أخرجه مسلم.\nوعند النسائي: «كان لرسول الله - ﷺ- جَار فَارسيٌّ طَيِّبُ الَمرقةِ، فأتى رسول الله - ﷺ- ذَاتَ يوم وعنده عائشةُ، فأوَمأَ إليه بيده: أنْ تَعال، وَأَومَأَ رسول الله - ﷺ- إلى عائشة، أي: وهذه؟ فأومأ إليه الآخر هكذا: أن لا، مرتين أو ثلاثًا» (١) .\n_________\n(١) رواه مسلم رقم (٢٠٣٧) في الأشربة، باب ما يفعل الضيف إذا تبعه غير من دعاه صاحب الطعام، والنسائي ٦ / ١٥٨ في الطلاق، باب الطلاق بالإشارة المفهومة، وانظر معنى الحديث في \" شرح مسلم \" للنووي ﵀.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٣) قال: حدثنا يزيد بن هارون. وفي (٣/٢٧٢) قال: حدثنا عفان. وعبد بن حميد (١٢٩٠) قال: حدثني محمد بن الفضل. ومسلم (٦/١١٦) قال: حدثني زهير بن حرب، قال: حدثنا يزيد بن هارون. والنسائي (٦/١٥٨) قال: أخبرنا أبو بكر بن نافع، قال: حدثنا بهز.\nأربعتهم - يزيد، وعفان، وابن الفضل، وبهز - عن حماد بن سلمة، عن ثابت، فذكره.","vol":"7","page":489},{"text":"٥٥٩٥ - (خ د) - جابر بن عبد الله - ﵄ - «أن النبيَّ - ﷺ- لما قَدِمَ المدنيةَ نَحَرَ جزُورًا أو بقرة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَزورًا) الجزور: البعير ذكرًا كان أو أنثى، إلا أن اللفظة مؤنثة.\n_________\n(١) رقم (٣٧٤٧) في الأطعمة، باب الإطعام عند القدوم من السفر، وإسناده صحيح، وقد رواه البخاري ٦ / ١٣٤ في الجهاد، باب الطعام عند القدوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٣٧٤٧) قال: حدثنا عثمان بن أبي شيبة، ثنا وكيع،عن شعبة، عن محارب بن دثار، فذكره.","vol":"7","page":490},{"text":"<span data-type=\"title\" id=toc-1208>الفصل الثاني: في الوَلِيمة، وهي طعام العُرْس</span>\n٥٥٩٦ - (خ م ط د ت س) أنس بن مالك - ﵁ - «أنَّ رسول الله - ﷺ، رأى على عبد الرحمن بن عوف أثَر صفرَة، فقال: ما هذا؟ قال: يا رسول الله، إني تزوَّجتُ امرأة على وَزْن نَواة مِنْ ذَهب، قال: فَبارَك الله لَكَ، أوْلم ولو بشاة» أخرجه الجماعة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَلِيمة): طعام العُرْس، قال الخطابي: إجابة الدعوة في الوليمة واجبة، لأمر النبي - ﷺ-، ولما في إتيانها من إعلان النكاح، وعلى هذا: يُتأوَّل ⦗٤٩١⦘ قول أبي هريرة: «من لم يُجب الدعوة فقد عصى الله ورسوله» فأما سائر الدعوات فليست كذلك.\n(وزن نَوَاة) النَّواة: اسم لما وزنه خمسة دراهم، وقيل: أراد: زِنَة نواة من نوى التمر، وقيل: أراد: ذهبًا قيمته خمسة دراهم.\n_________\n(١) تقدم الحديث بطوله ورواياته في كتاب \" الصداق \" الصفحة ١٣ برقم (٤٩٨٧) فانظره هناك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه برقم (٤٩٨٧) .","vol":"7","page":490},{"text":"٥٥٩٧ - (خ م د) أنس بن مالك - ﵁ - قال: «ما أوْلَم رسول الله - ﷺ- على أحد من نسائه ما أَولَمَ على زينبَ، أولَمَ بشاة» .\nوفي رواية «أكْثَر وأفْضَل ما أَولَم على زينب، قال ثابت: بِمَ أولمَ؟ قال: أَطعَمَهم خبزًا ولحمًا حتى تركوه» .\nوفي أخرى «أوَسعُ المسلمين خُبْزًا ولحمًا» .\nوفي أخرى «ما رأيتُ رسول الله - ﷺ- أَولَمَ على امرأةِ من نسائه ما أَولَمَ على زينب، فإنه ذبح شاة» أخرجه البخاري ومسلم.\nوللبخاري قال: «بَنى رسول الله - ﷺ- بامرأة، فأرسلني، فدعوتُ رجالًا إلى الطعام، ولم يُسَمها» وأخرج أبو داود الأولى، ولهذا الحديث طرق طوال، وردَ بعضُها في تفسير سورة الأحزاب، من «كتاب التفسير» من «حرف التاء» ويردِ بعضُها في المعجزات من «كتاب النبوة» من «حرف النون» (١) .\n_________\n(١) رواه البخاري ٩ / ٢٠٥ في النكاح، باب الوليمة ولو بشاة، وباب من أولم على بعض نسائه أكثر من بعض، ومسلم رقم (١٤٢٨) في النكاح، باب زواج زينب بنت جحش ونزول الحجاب، وأبو داود رقم (٣٧٤٣) في الأطعمة، باب في استحباب الوليمة عند النكاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن ثابت، قال: ذكر تزويج زينب ابنة جحش عند أنس، فقال:\n«ما رأيت النبي -ﷺ- أولم على أحد من نسائه ما أولم عليها، أولم بشاة» .\nأخرجه أحمد (٣/٢٢٧) قال: حدثنا يونس. وعبد بن حميد (١٣٦٨) .والبخاري (٧/٣١) قالا - عبد، والبخاري -: حدثنا سليمان بن حرب. وفي (٧/٣١) أيضا قال البخاري: حدثنا مسدد. ومسلم (٤/١٤٩) قال: حدثنا أبو الربيع الزهراني، وفضيل بن حسين، وقتيبة. وأبو داود (٣٧٤٣) قال: حدثنا مسدد وقتيبة. وابن ماجة (١٩٠٨) قال: حدثنا أحمد بن عبدة. والنسائي في الكبرى. «تحفة الأشراف - ٢٨٧» عن قتيبة.\nسبعتهم - يونس، وسليمان، ومسدد، وأبو الربيع، وفضيل، وقتيبة، وأحمد بن عبدة - قالوا: حدثنا حماد بن زيد، عن ثابت، فذكره.\n- وعن عبد العزيز بن صهيب، قال: سمعت أنس بن مالك يقول:\n«ما أولم رسول الله -ﷺ- على امرأة من نسائه أكثر،أو أفضل،مما أولم على زينب» فقال ثابت البناني: بما أولم؟ قال: أطعمهم خبزا ولحما حتى تركوه» .\nأخرجه أحمد (٣/١٧٢) قال: حدثنا محمد بن جعفر. ومسلم (٤/١٤٩) قال: حدثنا محمد بن عمرو بن عباد بن جبلة بن أبي رواد، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. والنسائي في الكبرى «تحفة الأشراف» (١٠٢٥) عن محمد بن عبد الأعلى، عن خالد.\nكلاهما - ابن جعفر، وخالد بن الحارث - عن شعبة، عن عبد العزيز، فذكره.","vol":"7","page":491},{"text":"٥٥٩٨ - (خ م س) أنس بن مالك - ﵁ - «أن النبيَّ - ﷺ- أقام بين خَيْبَر والمدينة ثلاثَ لَيال يَبني بصفيَّةَ، فدعوتُ المسلمين إلى وَليمتهِ، وما كان فيها من خُبز ولا لحم، وما كان فيها إلا أن أَمرَ بالأْنطَاع فبُسطَت، فألقىَ عليها التَّمرَ والأقط والسمنَ، فقال المسلمون: إحدى أمَّهات المؤمنين، أو ما ملكتْ يمينه؟ فقالوا: إن حجَبها فهي إحدى أُمهات المؤمنين، وإن لم يحجبها فهي مِما ملكت يمينه، فلما ارتْحَلَ وطَّأ لها خلفَه وَمَدَّ الحجاب» أخرجه البخاري والنسائي.\nوقد أخرج مسلم ذلك في رواية طويلة (١)، ولهذا الحديث طرق عدة ترد في «كتاب الغزوات» من «حرف الغين» وفي «كتاب النكاح» من «حرف النون» .\n_________\n(١) رواه البخاري ٩ / ١١٠ في النكاح، باب اتخاذ السراري، ومن أعتق جارية ثم تزوجها، وباب البناء في السفر، وفي البيوع، هل يسافر بالجارية قبل أن يستبرئها، وفي المغازي، باب غزوة خبير، وفي الأطعمة، باب الخبز المرقق، ومسلم رقم (١٣٦٥) في النكاح، باب فضيلة إعتاقه أمته ثم يتزوجها، والنسائي ٦ / ١٣٤ في النكاح، باب البناء في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":492},{"text":"٥٥٩٩ - (د ت) أنس بن مالك - ﵁- «أن النبيَّ - ﷺ- أولَمَ على صَفِيَّة بنتِ حُيَي بسويق وتمرِ» أخرجه الترمذي وأبو داود، وهذا صالح أن يكون من جملة روايات ذلك ⦗٤٩٣⦘ الحديث، ولكن حيث أخرجاه هكذا مختصرًا أفردناه عنه، فمن شاء أن يجعَلُه منه فليفعل (١) .\n_________\n(١) روا أبو داود رقم (٣٧٤٤) في الأطعمة، باب في استحباب الوليمة عند النكاح، والترمذي رقم (١٠٩٥) في النكاح، باب ما جاء في الوليمة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":492},{"text":"٥٦٠٠ - (خ) صفية بنت شيبة - ﵂ - قالت: «أَوْلَمَ رسولُ الله - ﷺ- على بعض نسائه (١) بِمُدَّين من شعير (٢)» .\nأخرجه البخاري (٣) .\n_________\n(١) قال الحافظ في \" الفتح \": لم أقف على تعيين اسمها صريحًا، وأقرب ما يفسر به أم سلمة ... الخ، وانظر \" الفتح \" ٩ / ٢٠٧.\n(٢) قال الحافظ في \" الفتح \": كذا وقع في رواية كل من رواه عن الثوري فيما وقفت عليه، إلا عبد الرحمن بن مهدي، فوقع في روايته: بصاعين من شعير، أخرجه النسائي والإسماعيلي من روايته، وهو وإن كان أحفظ من رواه عن الثوري، لكن العدد الكثير أولى بالضبط من الواحد، كما قال الشافعي في غير هذا، والله أعلم.\n(٣) ٩ / ٢٠٧ و٢٠٨ في النكاح، باب من أولم بأقل من شاة، قال الحافظ في \" الفتح \": قال البرقاني: روى هذا الحديث عبد الرحمن بن مهدي ووكيع والفريابي وروح بن عبادة عن الثوري فجعلوه من رواية صفية بنت شيبة، ورواه أبو أحمد الزبيري ومؤمل بن إسماعيل ويحيى بن اليمان عن الثوري فقالوا فيه: عن صفية بنت شيبة عن عائشة قال: والأول أصح، وصفية ليست بصحابية، وحديثها مرسل، قال الحافظ: وأما جزم البرقاني بأنه إذا كان بدون ذكر عائشة يكون مرسلًا، فسبقه إلى ذلك النسائي ثم الدارقطني، فقال: هذا من الأحاديث التي تعد فيما أخرجه البخاري من المراسيل، وكذا جزم ابن سعد وابن حبان بأن صفية بنت شيبة تابعية، لكن ذكر المزي في \" الأطراف \" أن البخاري أخرج في كتاب \" الحج \" عقب حديث أبي هريرة وابن عباس في تحريم مكة، قال: وقال أبان بن صالح عن الحسن بن مسلم عن صفية بنت شيبة قالت: سمعت رسول الله ﷺ مثله، قال: ووصله ابن ماجة من هذا الوجه، قال الحافظ: وكذا وصله البخاري في \" التاريخ \"، ثم قال الحافظ: وقد ذكر المزي ⦗٤٩٤⦘ أيضًا حديث صفية بنت شيبة قالت: كان النبي ﷺ على بعير يستلم الحجر بمحجن وأنا أنظر إليه، أخرجه أبو داود وابن ماجة، قال المزي: هذا يضعف قول من أنكر أن يكون لها رواية، فإن إسناده حسن، قال الحافظ: وإذا ثبت رؤيتها له ﷺ وضبطت ذلك، فما المانع أن تسمع خطبته ﷺ، ولو كانت صغيرة، وانظر \" الفتح \" ٩ / ٢٠٦ و٢٠٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١١٣) قال: حدثنا أبو أحمد. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٨٦٣) عن إسحاق بن إبراهيم بن حبيب بن الشهيد، عن يحيى بن يمان.\nكلاهما - أبو أحمد الزبيري، ويحيى بن يمان - عن سفيان الثوري، عن منصور بن صفية، عن أمه، فذكرته.\n* وأخرجه الحميدي (٢٣٦) قال: حدثنا سفيان. قال: حدثونا عن منصور بن عبد الرحمن، عن أمه، عن عائشة، «أن رسول الله -ﷺ- أو لم على بعض نسائه بشعير» .\n* قال الحميدي: فوقفنا سفيان: فقال: لم أسمعه.\n* وأخرجه البخاري (٧/٣١) قال: حدثنا محمد بن يوسف. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٩٠٧) عن ابن بشار، عن ابن مهدي.\nكلاهما - محمد بن يوسف، وعبد الرحمن بن مهدي - عن سفيان الثوري، عن منصور بن صفية، عن أمه صفية بنت شيبة. قالت: أولم النبي -ﷺ- على بعض نسائه بمدين من شعير. ليس فيه «عائشة» .\n(*) قال النسائي: مرسل.","vol":"7","page":493},{"text":"٥٦٠١ - (ط) يحيى بن سعيد - ﵀ - قال: «لقد بلغني أنَّ رسول الله - ﷺ- كان يوُلِمُ بالولَيمةِ ما فيها خبز ولا لحم» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٤٦ في النكاح، باب ما جاء في الوليمة بلاغًا، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": وصله النسائي وقاسم بن أصبغ من طريق سعيد بن عفير عن سليمان بن بلال عن يحيى بن سعيد عن حميد عن أنس، أقول: وروى البخاري ومسلم عن أنس قال: أقام النبي ﷺ بين خيبر والمدينة ثلاث ليال يبني عليه بصفية، فدعوت المسلمين إلى وليمة، فما كان فيها من خبز ولا لحم وما كان فيها إلا أن أمر بالأنطاع فبسطت، فألقي عليها التمر والأقط والسمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١١٨٥) قال: عن يحيى بن سعيد، به.","vol":"7","page":494},{"text":"٥٦٠٢ - (خ م) سهل بن سعد - ﵄ - «أن أبا أُسَيد السَّاعِدي دعَا رسول الله - ﷺ- وأصحابَه لِعُرسه، فما صنع لهم طعامًا، ولا قَربَّه إليهم إلا امرأتُه أمُّ أُسَيد، قال: وَأَنقَعَت له تمرات من الليل في تَور من حجارة، فلما فرغ رسولُ الله - ﷺ- من الطعام أمَاثَتهُ، فسقَته إيَّاه تخُصُّه بذلك، فكانت المرأة خَادِمَهم يومئذ، وهي العَروسُ» . أخرجه البخاري ومسلم (١) .\n⦗٤٩٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أمَاثَته) الرواية: «أماثته»، والذي في اللغة: «مَاثَتة» بغير ألف تقول: مِثْتُ الشيء أَمِيثه، ومُثْتُه أَمُوثُه: إذا دُفْتَه بالماء، ومَاثَه الرجل وماثته المرأة.\n_________\n(١) رواه البخاري ٩ / ٢١١ في النكاح، باب حق إجابة الوليمة والدعوة، وباب قيام المرأة على الرجال في العرس وخدمتهم، وباب النقيع والشراب الذي لا يسكر في العرس، وفي الأشربة، باب الانتباذ في الأوعية والتور، وباب نقيع التمر ما لم يسكر، وفي الأيمان والنذور، باب إن حلف أن لا يشرب نبيذًا فشرب طلاء، ومسلم رقم (٢٠٠٦) في الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه البخاري (٧/٣٢) قال: حدثنا قتيبة بن سعيد. وفي (٨/١٧٣) قال: حدثني علي. ومسلم (٦/١٠٣) قال: حدثنا قتيبة بن سعيد. وابن ماجة (١٩١٢) قال: حدثنا محمد بن الصباح.\nثلاثتهم - قتيبة، وعلي، وابن الصباح - عن عبد العزيز بن أبي حازم.\n٢ - وأخرجه البخاري (٧/٣٣) . ومسلم (٦/١٠٣) قال: حدثني محمد بن سهل التميمي.\nكلاهما - البخاري، ومحمد بن سهل - قالا: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان.\n٣ - وأخرجه البخاري (٧/٣٣ و١٣٩) . وفي «الأدب المفرد» (٧٤٦) قال: حدثنا يحيى بن بكير. وفي (٧/١٣٨) قال: حدثنا قتيبة بن سعيد. ومسلم (٦/١٠٣) قال: حدثنا قتيبة بن سعيد. والنسائي في الكبرى «تحفة الأشراف» (٤٧٧٩) عن قتيبة.\nكلاهما - يحيى بن بكير، وقتيبة - قالا: حدثنا يعقوب بن عبد الرحمن.\nثلاثتهم - عبد العزيز، وأبو غسان محمد بن مطرف، ويعقوب - عن أبي حازم، فذكره.","vol":"7","page":494},{"text":"٥٦٠٣ - (ت) عبد الله بن مسعود - ﵁ - قال: قال رسول الله - ﷺ-: «طعامُ الوَليمة أَوَّلَ يومِ: حقُّ، والثاني: سُنَّة، وطعام يوم الثالث: سُمعَة، ومَن سَمَّع سَمَّع الله به» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٩٧) في النكاح، باب ما جاء في الوليمة، وإسناده ضعيف، ولكن يشهد له الذي بعده، وفي الباب عن أبي هريرة عند ابن ماجة، وعن أنس عند البيهقي، وعن وحشي وابن عباس عند الطبراني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٩٧) قال: حدثنا محمد بن موسى البصري، قال: حدثنا زياد بن عبد الله، قال: حدثنا عطاء بن السائب، عن أبي عبد الرحمن، فذكره.\n(*) قال الترمذي: حديث ابن مسعود لا نعرفه مرفوعا إلا من حديث زياد بن عبد الله، وزياد بن عبد الله كثير الغرائب والمناكير.","vol":"7","page":495},{"text":"٥٦٠٤ - (د) الأعور الثقفي - ﵁- واسمه زهير بن عثمان عن رسول الله - ﷺ- قال: «الْوَليمةُ أَوَّلَ يوم حق، والثاني: مَعروف، والثالث: سُمْعَة ورياء» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٧٤٥) في الأطعمة، باب في كم تستحب الوليمة، وإسناده ضعيف، ولكن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\nأخرجه أحمد (٥/٢٨) قال: حدثنا بهز. وفي (٥/٢٨) قال: حدثنا عبد الصمد. والدارمي (٢٠٧١) قال: أخبرنا عفان. وأبو داود (٣٧٤٥) . والنسائي في الكبرى «تحفة الأشراف» (٣٦٥١) . كلاهما - أبو داود، والنسائي - عن محمد بن المثنى، قال: حدثنا عفان بن مسلم.\nثلاثتهم - بهز، وعبد الصمد، وعفان - قالوا: حدثنا همام، عن قتادة، عن الحسن، عن عبد الله بن عثمان الثقفي، فذكره.\nقلت: عبد الله بن عثمان الثقفي مجهول. قاله الحافظ في التقريب (١/٤٣٣) وقال في «الإصابة» (٣/٢٢) (٢٨٢٤) ترجمة زهير بن عثمان: له حديث في الوليمة عند أبي داود والنسائي بسند لا بأس به، وقال ابن السكن: ليس بمعروف في الصحابة، إلا أن عمرو بن علي ذكره فيهم، وقال البخاري: لا نعرف له صحبة، ولم يصح إسناده. اهـ.","vol":"7","page":495},{"text":"٥٦٠٥ - (خ م ط د) عبد الله بن عمر - ﵄- أن رسول الله - ﷺ- قال: «إذا دُعِيَ أحدُكم إلى وليمة فليأتها» . أخرجه البخاري ومسلم والموطأ. ⦗٤٩٦⦘\nوزاد أبو داود في رواية أخرى له «فإن كان مفطِرًا أكلَ، وإن كان صائمًا فَلْيدْعُ» (١) .\n_________\n(١) رواه البخاري ٩ / ٢١٠ في النكاح، باب حق إجابة الوليمة والدعوة، وباب إجابة الداعي في العرس وغيره، ومسلم رقم (١٤٢٩) في النكاح، باب الأمر بإجابة الداعي إلى دعوة، والموطأ ٢ / ٥٤٦ في النكاح، باب ما جاء في الوليمة، وأبو داود رقم (٣٧٣٦) في الأطعمة، باب ما جاء في إجابة الدعوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، راجع الحديث رقم (٥٥٨٨) .","vol":"7","page":495},{"text":"٥٦٠٦ - (خ م ط د) الأعرج- أن أبا هريرة كان يقول: «شَرُّ الطعامِ طعامُ الوليمة، يُدعى له الأغنياءُ، ويُترك المساكين، ومَن لم يأتِ الدعوة فقد عصى الله ورسوله» .\nوفي أخرى «شَرُّ الطعام طعامُ الوليمة، يُمنعها مَن يأتيها، ويُدعى إليها مَن يأباها»، والباقي كما سبق، قال سفيان: [قلت للزهري «يا أبا بكر كيف هذا الحديث: شَرُّ الطعام طعامُ الأغنياء؟ فضحك، فقال: ليس هو شرُّ الطعام طعامُ الأغنياء»] قال سفيان: وكان أبي غنيًا، فأفْزَعَني هذا الحديث حين سمعتُ به، فسألت عنه الزهري ... فذكره. أخرجه البخاري ومسلم، وأخرج الموطأ وأبو داود الأولى (١) .\n_________\n(١) رواه البخاري ٩ / ٢١١ و٢١٢ في النكاح، باب من ترك الدعوة فقد عصى الله ورسوله، ومسلم رقم (١٤٣٢) في النكاح، باب الأمر بإجابة الداعي إلى دعوة، والموطأ ٢ / ٥٤٦ في النكاح، باب ما جاء في الوليمة، وأبو داود رقم (٣٧٤٢) في الأطعمة، باب ما جاء في إجابة الدعوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٣٣٨) عن ابن شهاب. والحميدي (١١٧١) قال: حدثنا سفيان، عن الزهري. وأحمد (٢/٢٤٠) قال: حدثنا سفيان، عن الزهري. والدارمي (٢٠٧٢) قال: أخبرنا أبو المغيرة. قال: حدثنا الأوزاعي، عن الزهري. والبخاري (٧/٣٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. عن ابن شهاب. ومسلم (٤/١٥٣ و١٥٤) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك، عن ابن شهاب. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان. قال: قلت للزهري. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان، عن أبي الزناد. وأبو داود (٣٧٤٢) قال: حدثنا القعنبي، عن مالك، عن ابن شهاب. وابن ماجة (١٩١٣) قال: حدثنا علي بن محمد. قال: حدثنا سفيان بن عيينة، عن الزهري. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٣٩٥٥) عن قتيبة، عن سفيان، عن الزهري.\nكلاهما - ابن شهاب الزهري، وأبو الزناد - عن عبد الرحمن الأعرج، فذكره.\n* أخرجه أحمد (٢/٢٦٧) . ومسلم (٤/١٥٣) قال: حدثني محمد بن رافع وعبد بن حميد.\nثلاثتهم - أحمد بن حنبل، ومحمد بن رافع، وعبد بن حميد - عن عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن ابن المسيب والأعرج، عن أبي هريرة، فذكره.\n* وأخرجه أحمد (٢/٤٠٥) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا النعمان بن راشد. وفي (٢/٤٩٤) قال: حدثنا محمد بن عبد الرحمن الطفاوي، قال: حدثنا أيوب.\nكلاهما - النعمان، وأيوب - عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، فذكره.","vol":"7","page":496},{"text":"<span data-type=\"title\" id=toc-1209>الفصل الثالث: في العَقِيقة</span>\n٥٦٠٧ - (د ت س) سمرة بن جندب - ﵁ - أن رسول الله - ﷺ- قال: «كُلُّ غلام رَهِينةٌ بعقَيقَتِه، تُذبَح عُنه يوم السابع، ويُحلقُ رأسُه، ويُسمَّى» قال همام في روايته: «وَيدَمَّى»، وكان قتادة إذا سئل عن الدم كيف يُصنَع به؟ قال: «إذا ذبحتَ العَقيقَةَ أخذتَ منها صُوفَة، واستَقْبَلتَ بها أَوداَجَها، ثم تُوضع على يافُوخ الصبيَّ، [حتى تسيل] على رأسِهِ مثل الخيط، ثم يُغسَلُ رأسُه بعدُ ويُحلَق» .\nأخرجه أبو داود، وقال: هذا وهم من همَّام، [يعنى «ويُدَمَّى»] وجاء بتفسيره عن قتادة، وهو منسوخ، قال: «ويُسَمَّى» أصحُّ، هكذا قال سَلاَّم بن أبي مطيع عن قتادة، وإياس بن دُغفُل عن الحسن قال: «ويُسمَّى» ورواه أشعت عن الحسن عن النبي - ﷺ- قال: «ويُسَمَّى» .\nوفي رواية الترمذي قال: «الغلامُ مُرتَهَن بعَقيقتَه، تُذبَحُ عنه يوم السابع، ويُسمى، ويُحلَق رأسُه» وفي رواية نحوه.\nوأخرج النسائي الرواية الأولى، ولم يذكر حديث همَّام وما ذكره ⦗٤٩٨⦘ أبو داود عن قتادة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَهِينة بعَقِيقَتِه) قال الخطابي: تكلم الناس في هذا، وأجود ما قيل فيه: ما ذهب إليه أحمد بن حنبل ﵀ قال: هذا في الشفاعة، يريد: أنه إذا لم يعق عنه فمات طفلًا، لم يشفع في والديه، وإثبات الهاء في «رهينة» للمبالغة، يقال: فلان كريمة قومه، وهذا عقيلة المتاع، أي: غُرَّتُه، فهو فعيل بمعنى مفعول، وقيل: معناه أنه مرهون بأذى شعره، واستدلوا بقوله [- ﷺ-]: «فأَمِيطُوا عنه الأذى» والأذى إنما هو ما عَلِقَ به من دم الرَّحم.\nو«العقيقة» في الأصل من العقّ، وهو الشق والقطع، وسمي الشعر الذي يخرج به المولود من بطن أمه عقيقة، لأنه يُحْلَق عنه.\nوقيل للذبيحة التي تُذبح عنه: عقيقة، لأنه يشقّ حلقها بسببه.\nقال الترمذي: العقّ: القطع، وهو في المعنى راجع إلى الافتراق، ومنه: شقَّ العصا، أي: فارق الجماعة، والمراد به في العقيقة: إمَّا قطع شعر الصبي، وإما شق أوداج الشاة بالذبح. ⦗٤٩٩⦘\n(يَافُوخ) الرأس: هو الموضع الذي يتحرك من رأس الطفل.\n_________\n(١) رواه أبو داود رقم (٢٨٣٧) و(٢٨٣٨) في الأضاحي، باب في العقيقة، والترمذي رقم (١٥٥٢) في الأضاحي، باب ما جاء في العقيقة، والنسائي ٧ / ١٦٦ في العقيقة، باب متى يعق، من حديث الحسن عن سمرة، وإسناده صحيح، فقد صرح النسائي بسماع الحسن حديث العقيقة من سمرة، وقال الترمذي: هذا حديث حسن صحيح، قال: والعمل على هذا عند أهل العلم، يستحبون أن تذبح عن الغلام العقيقة يوم السابع، فإن لم يتهيأ يوم السابع فيوم الرابع عشر، فإن لم يتهيأ عق عنه يوم إحدى وعشرين، وانظر الحديث رقم (٥٦٠٩) في سماع الحسن من سمرة حديث العقيقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) ويزيد، قال: أخبرنا سعيد (ح) وبهز، قال: حدثنا همام. وفي (٥/١٢) قال: حدثنا عبد الوهاب الخفاف، قال: حدثنا سعيد. وفي (٥/١٢) قال: حدثنا إسحاق، قال: حدثنا سعيد. وفي (٥/١٧) قال: حدثنا عفان، قال: حدثنا أبان العطار، وفي (٥/١٧و٢٢) قال: حدثنا عفان، قال: حدثنا همام. والدارمي (١٩٧٥) قال: أخبرنا عفان، قال: حدثنا همام. وأبو داود (٢٨٣٧) قال: حدثنا حفص بن عمر النمري، قال: حدثنا همام. وفي (٢٨٣٨) قال: حدثنا ابن المثنى، قال: حدثنا ابن أبي عدي، عن سعيد. وابن ماجة (٣١٦٥) قال: حدثنا هشام بن عمار، قال: حدثنا شعيب بن إسحاق، قال: حدثنا سعيد بن أبي عروبة. والترمذي (١٥٢٢) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا يزيد بن هارون، قال: أخبرنا سعيد ابن أبي عروبة. والنسائي (٧/١٦٦) قال: أخبرنا عمرو بن علي، ومحمد بن عبد الأعلى، قالا: حدثنا يزيد، وهو ابن زريع، عن سعيد.\nأربعتهم - شعبة، وسعيد، وهمام، وأبان - عن قتادة.\n٢ - وأخرجه الترمذي (١٥٢٢) قال: حدثنا علي بن حجر، قال: أخبرنا علي بن مسهر، عن إسماعيل ابن مسلم.\nكلاهما - قتادة، وإسماعيل - عن الحسن، فذكره.\n* أخرجه البخاري (٧/١٠٩) قال: حدثني عبد الله بن أبي الأسود. والترمذي (١٨٢) قال: حدثنا أبو موسى، محمد بن المثنى. (ح) وأخبرني محمد بن إسماعيل، قال: حدثنا علي بن عبد الله. والنسائي (٧/١٦٦) قال: أخبرنا هارون بن عبد الله.\nأربعتهم - ابن أبي الأسود، وابن المثنى، وعلي، وهارون - عن قريش بن أنس، عن حبيب بن الشهيد، قال: أمرني ابن سيرين أن أسأل الحسن: ممن سمع حديث «في العقيقة» فسألته. فقال: من سمرة بن جندب.\n(*) قال أبو عبد الرحمن النسائي: الحسن عن سمرة، قيل: إنه من صحيفة غير مسموعة إلا حديث العقيقة. فإنه قيل للحسن: ممن سمعت حديث العقيقة؟ قال: من سمرة. وليس كل أهل العلم يصحح هذه الرواية - قوله: قلت للحسن: ممن سمعت حديث العقيقة. «السنن الكبرى» (الورقة ٩٠ - ب) .","vol":"7","page":497},{"text":"٥٦٠٨ - (د) بريدة - ﵁ - قال: «كنا في الجاهلية إذا وُلِدَ لأَحدنا غلام، ذبح شاةَ، ولَطَخ رأسَه بدَمِها، فلما جاء الإسلام، كنا نذبح الشاة يوم السابع، ونحلق رأسه، ونلطخه بزَعفَران» . أخرجه أبو داود (١)، وزاد رزين «ونُسميِّه» .\n_________\n(١) رقم (٢٨٤٣) في الأضاحي، باب في العقيقة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٢٨٤٣) قال: حدثنا أحمد بن محمد بن ثابت، قال: حدثنا علي بن الحسين، قال: حدثني أبي، قال: حدثنا عبد الله بن بريدة، فذكره.","vol":"7","page":499},{"text":"٥٦٠٩ - (خ س) حبيب بن الشهيد - ﵀ - قال: «أمرني ابنُ سيرين أن أسألَ الحسن: مِمَّن سَمِعَ حديث العَقيقة؟ فسألتُه، فقال: من سَمُرَةَ بن جندب» أخرجه البخاري والنسائي (١) .\n_________\n(١) رواه البخاري ٩ / ٥١٢ في العقيقة، باب إماطة الأذى عن الصبي في العقيقة، والنسائي ٧ / ١٦٦ في العقيقة، باب متى يعق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، راجع الحديث رقم (٥٦٠٧) .","vol":"7","page":499},{"text":"٥٦١٠ - (خ د ت س) سلمان بن عامر الضبي - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «مع الغلام عَقيقَتُه، فأهريِقُوا عنه دمًا، وأمِيطُوا عنه الأذى» وقد رُوي عنه موقوفًا. أخرجه البخاري وأبو داود والترمذي والنسائي (١) . ⦗٥٠٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَمِيطُوا عنه الأذى) إماطَة الأذى: إزالته، وهو هاهنا: حَلْق الشَّعر عن رأس المولود، قال الخطابي: إذا كان قد أمرهم بإزالة الأذى اليابس، فكيف يأمرهم بتَدمِية رأسه والدم نجس نجاسة مغلَّظة؟ وهذا يدل على صحة الرواية الأخرى، وهي قوله: «ويُسمَّى» عوض قوله: «ويُدَمَّى» .\n_________\n(١) رواه البخاري ٩ / ٥٠٩ في العقيقة، باب إماطة الأذى عن الصبي في العقيقة، وأبو داود رقم (٢٨٣٩) في الأضاحي، باب الآذان في أذن المولود، والترمذي رقم (١٥١٥) في الأضاحي، باب رقم (١٧)، والنسائي ٧ / ١٦٤ في العقيقة، باب العقيقة عن الغلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٨) قال: حدثنا هشيم، قال: أخبرنا يونس. وفي (٤/١٨) قال: حدثنا عفان، قال: حدثنا حماد - يعني ابن سلمة - قال: أخبرنا أيوب، وحبيب، ويونس، وقتادة. وفي (٤/١٨) قال: حدثنا يونس، قال: حدثنا حماد - يعني ابن زيد -، عن هشام. وفيه (٤/١٨) قال: حدثنا يونس، قال: حدثنا حماد بن سلمة، عن أيوب، وقتادة. وفيه (٤/١٨) قال: حدثنا عبد الوهاب بن عطاء، عن ابن عون، وسعيد. وفيه (٤/١٨) قال: حدثنا عفان، قال: حدثنا همام، قال: حدثنا قتادة. والبخاري (٧/١٠٩) قال: وقال حجاج: حدثنا حماد - هو ابن سلمة - قال: أخبرنا أيوب، وقتادة، وهشام، وحبيب. وفيه (٧/١٠٩) قال: وقال أصبغ: أخبرني ابن وهب، عن جرير بن حازم، عن أيوب السختياني. والنسائي (٧/١٦٤) قال: أخبرنا محمد بن المثنى، قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: حدثنا أيوب، وحبيب، ويونس، وقتادة.\nسبعتهم - يونس، وأيوب، وحبيب، وقتادة، وهشام، وابن عون، وسعيد - عن محمد بن سيرين، فذكره.\n* أخرجه أحمد (٤/١٨) قال: حدثنا يونس. والبخاري (٧/١٠٩) قال: حدثنا أبو النعمان.\nكلاهما - يونس، وأبو النعمان - قالا: حدثنا حماد - يعني ابن زيد - عن أيوب، عن محمد بن سيرين، عن سلمان بن عامر، فذكره موقوفا.\n(*) وقال البخاري: وقال غير واحد: عن عاصم، وهشام، عن حفصة بنت سيرين، عن الرباب، عن سلمان بن عامر الضبي، عن النبي -ﷺ-. ورواه يزيد بن إبراهيم، عن ابن سيرين، عن سلمان قوله.","vol":"7","page":499},{"text":"٥٦١١ - (ط) زيد بن أسلم- عن رجل من بني ضمرة عن أبيه قال: «سئل رسول الله - ﷺ- عن العقيقة؟ فقال: لا أُحِبُّ العُقُوقَ، وكأنه كَرِه الاسم، قال: ومَن وُلِدَ له ولد، فأحَبَّ أن يَنسُكَ عن ولده فليفعل» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينْسُك) النُّسُك هاهنا: الذبح، والنَّسيكة: الذبيحة.\n_________\n(١) ٢ / ٥٠٠ في العقيقة، وإسناده ضعيف، ولكن يشهد له حديث عمرو بن شعيب الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بإسناده مبهم: أخرجه مالك (١١٠٣) قال: عن زيد بن أسلم، به.","vol":"7","page":500},{"text":"٥٦١٢ - (د س) عمرو بن شعيب - عن أبيه عن جده قال: «سئل رسول الله - ﷺ- عن العقيقة؟ فقال: لا يحبُّ الله العُقُوقَ، كأنه كَرِهَ الاسم، قال: ومَن وُلِدَ له وَلَد فأحَبَّ أنْ يَنسُك عنه: فَليَنسُك عن الغلام شاتين، وعن الجارية شاة» . ⦗٥٠١⦘ أخرجه النسائي (١) وزاد أبو داود (٢) زيادة تجيء في الفصل الرابع الذي يلي هذا.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يُحبُّ العُقُوق) قوله: لا يحب العقوق، ليس فيه توهين لأمر العقيقة ولا إسقاط لها، وإنما استبشع الاسم، وأحب أن يُسمَّى بأحسن منه، على عادته في تغيير الاسم القبيح إلى ما هو أحسن منه فيسمِّيها النَّسِيكة والذبيحة.\n_________\n(١) ٧ / ١٦٢ و١٦٣ في العقيقة في فاتحته، وأبو داود رقم (٢٨٤٢) في الأضاحي، باب في العقيقة، وإسناده حسن.\n(٢) في المطبوع: وزاد أبو هريرة، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨٢) (٦٧١٣) و(٢/١٨٧) (٦٧٥٩) قال: ثنا عبد الرزاق. وفي (٢/١٩٣) (٦٨٢٢) قال: حدثنا وكيع. وأبو داود (٢٨٤٢) قال: حدثنا محمد بن سليمان الأنباري. قال: حدثنا عبد الملك - يعني ابن عمرو -. والنسائي (٧/١٦٢) قال: حدثنا أحمد بن سليمان، قال: حدثنا أبو نعيم.\nأربعتهم - عبد الرزاق، ووكيع، وعبد الملك، وأبو نعيم - عن داود بن قيس الفراء، عن عمرو بن شعيب، عن أبيه، فذكره.\n(*) في رواية عبد الملك بن عمرو، عن داود، عن عمرو بن شعيب، عن أبيه. أراه عن جده.\n* أخرجه أبو داود (٢٨٤٢) قال: حدثنا القعنبي، قال: حدثنا داود بن قيس، عن عمرو بن شعيب، أن النبي -ﷺ- به مرسلا.\n* أخرجه النسائي (٧/١٦٨) قال: أخبرني إبراهيم بن يعقوب بن إسحاق، قال: حدثنا عبيد الله بن عبد المجيد أبو علي الحنفي، قال: حدثنا داود بن قيس، قال: سمعت عمرو بن شعيب بن محمد بن عبد الله بن عمرو، عن أبيه، عن أبيه وزيد بن أسلم «قالوا: يا رسول الله، الفرع. قال: حق ... الحديث» مرسلا. وليس فيه العقيقة.\n(*) الروايات مطولة ومختصرة.","vol":"7","page":500},{"text":"٥٦١٣ - (د ت س) أم كرز - ﵂ - قالت: سمعتُ النبيَّ - ﷺ- يقول: «عن الغلام شاتان مكافِئتان، وعن الجارية شاةَ» .\nوفي أخرى قالت: سمعتُ النبيَّ - ﷺ- يقول: «أَقِرُّوا الطَّيرَ على مكنَاتِها، قالت: وسمعتُه يقول: عن الغلام شاتان، وعن الجارية شاة، لا يَضُرُّكم ذُكرانًا كُنَّ أم إناثًا» .\nوفي أخرى قالت: قال رسول الله - ﷺ-: «عن الغلام شاتان مِثلان، وعن الجارية شاة» أخرجه أبو داود، وأخرج النسائي الأولى.\nوله في أخرى قالت: «أتيتُ رسول الله - ﷺ- بالحديبية أسألُه عن لحوم الهَدي؟ فسمعته يقولُ: عن الغلام شاتان، وعن الجارية شاة، لا يضرُّكم ذُكرَانًا كنَّ أم إناثًا» . ⦗٥٠٢⦘\nوفي رواية الترمذي قالت: «سألتُ رسول الله - ﷺ- عن العقيقة؟ فقال: عن الغلام شاتان، وعن الجارية واحدة، ولا يضركم أذُكرَانًا كنّ أم إناثًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُكافِئَتَان) قال أبو داود السجستاني ﵀: سمعت أحمد بن حنبل ﵀ يقول: «مكافئتان»: مُستَويَتَان أو مُقَارِبتان، قال الخطابي: وقد فسره أبو عبيد قريبًا من هذا، إلا أن المراد بذلك: التَّكافُؤ في السِّنِّ، يريد: شاتين مُسِنَّتَين تجوزان في الضحايا، لا تكون إحداهما مُسنَّة، والأخرى غير مُسنَّة، واللفظة: «مكافِئتان» بكسر الفاء، كافأه يُكافِئُه فهو مُكافِئه، أي: مساويه، قال: والمحدِّثون يقولون: «مُكافَأتان» بالفتح، وكل من ساوى شيئًا حتى يكون مثله فقد كافَأه.\nوقال بعضهم في تفسير الحديث: تُذبح إحداهما مقابل الأخرى، وأرى الفتح أولى، فإنه يريد: شاتان قد سُوِّي بينهما، أي: شاتان مساوىً بينهما، وأما بالكسر، فمعناه: أنهما مساويتان، فيحتاج أن يذكر أي شيء ساويا، إنما لو قال: ⦗٥٠٣⦘ «متكافئتان» كان الكسر هو الوجه، فأما حيث حذف التاء فالفتح الوجه، والله أعلم.\n(أقِرُوا الطيْرَ على مَكِنَاتِها) قال الخطابي: قال أبو عبيد: قال أبو زياد الكلابي: لا يُعْرَف للطير مَكِنَات، إنما هو وُكُنات، جمع وَكْنَة، وهي موضع عُشِّ الطائر، قال أبو عبيد: وتفسير المكنات يقول: لا تَزْجُروا الطير ولا تلتفتوا إليها، وأقِرُّوها على مواضعها التي جعل الله لها، من أنها لا تضر ولا تنفع، ويُحكى عن الشافعي ﵀ أنه قال: كانت العرب إذا خرج أحدهم من بيته غاديًا في بعض الحاجة، نظر: هل يرى طائرًا يطير، فيزجر سُنُوحه أو بُروحه، فإذا لم يرَ ذلك، عمد إلى الطير الواقع على الشجر، فحرَّكه ليطير، ثم نظر إلى أي جهة يأخذ، وزجره، فقال لهم النبي - ﷺ-: «أقِرُّوا الطير على أمْكِنتها: لا تُطيِّروها ولا تزجروها» وقال الأزهري: قال أبو عبيد: سألت عِدَّة من الأعراب عن المكِنات؟ فقالوا: لا نعرف للطير مَكِنَات، إنما المَكِنَات بَيْض الضِّبَاب، واحدتُها: مَكِنَة، وقد مَكِنت الضَّبَّة وأمكنت: [إذا] جمعت البيض في جوفها، قال: وجائز أن يُستعمل مَكْن الضباب، فيجعل للطير، كما قالوا: مَشَافِر الحبش، وإنما المشافر للإبل، وقيل: أراد بِمكنَاتها: أمكنتها، وذكر نحو ما ذكر الخطابي من زجر الطير، ونحو قول الشافعي، وقيل: المكِنَات جمع مَكِنَة، والمَكِنة: التمكُّن، إن بني فلان لذوو مَكِنَةٍ من السلطان، أي: ذوو ⦗٥٠٤⦘ تمكُّن، أي أقِرُّوا الطير على كلِّ مَكِنة تَروْنها عليها، ودَعُوا التطيُّر بها، وهذا مثل التَّبِعَة من التَّتبع، والطَّلِبة من التَّطَلُّب، وذكر الهروي كلام الأزهري، ونسب هذا الوجه الآخِر إلى شِمْر، قال: قال شمر: الصحيح فيها ... وذكره.\n_________\n(١) رواه أبو داود رقم (٢٨٣٤) و(٢٨٣٥) و(٢٨٣٦) في الأضاحي، باب في العقيقة، والترمذي رقم (١٥١٦) في الأضاحي، باب الأذان في أذن المولود، والنسائي ٧ / ١٦٥ في العقيقة، باب العقيقة عن الجارية، وباب كم يعق عن الجارية، ورواه أيضًا الدارقطني والحاكم وابن حبان، وهو حديث حسن، وقال الترمذي: هذا حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن محمد بن ثابت بن سباع، أن أم كرز أخبرته:\n«أنها سألت رسول الله -ﷺ- عن العقيقة، فقال: عن الغلام شاتان، وعن الأنثى واحدة. ولا يضركم ذكرانا كن أم إناثا» .\nأخرجه أحمد (٦/٤٢٢) قال: حدثنا عبد الرزاق. وفي (٦/٤٢٢) قال: حدثنا محمد بن بكر. والترمذي (١٥١٦) قال: حدثنا الحسن بن علي الخلال. قال: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق، ومحمد بن بكر - قالا: أخبرنا ابن جريج. قال: أخبرني عبيد الله بن أبي يزيد، عن سباع بن ثابت، عن محمد بن ثابت بن سباع، فذكره.\n* أخرجه الحميدي (٣٤٥) قال: حدثنا سفيان. والدارمي (١٩٧٤) قال: حدثنا عمرو بن عون. قال: حدثنا حماد بن زيد. وأبو داود (٢٨٣٦) قال: حدثنا مسدد. قال: حدثنا حماد بن زيد. والنسائي (٧/١٦٥) قال: أخبرنا قتيبة. قال: حدثنا سفيان. (ح) وأخبرنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا ابن جريج.\nثلاثتهم - سفيان، وحماد بن زيد، وابن جريج - عن عبيد الله بن أبي يزيد، عن سباع بن ثابت، فذكره. ليس فيه: «محمد بن ثابت بن سباع» .\nزاد في رواية قتيبة عند النسائي: «أتيت النبي -ﷺ- بالحديبية أسأله عن لحوم الهدي فسمعته يقول ...» الحديث.\n* وأخرجه أبو داود (٢٨٣٥) قال: حدثنا مسدد. وابن ماجة (٣١٦٢) قال: حدثنا أبو بكر بن أبي شيبة، وهشام بن عمار.\nثلاثتهم - مسدد، وأبو بكر بن أبي شيبة، وهشام بن عمار - عن سفيان بن عيينة، عن عبيد الله بن أبي يزيد، عن أبيه، عن سباع بن ثابت، فذكره.\n- وعن حبيبة بنت ميسرة، عن أم كرز، أن رسول الله -ﷺ- قال:\n«عن الغلام شاتان مكافأتان، وعن الجارية شاة» .\nأخرجه الحميدي (٣٤٦) قال: حدثنا سفيان. قال: حدثنا عمرو بن دينار. وأحمد (٦/٤٢٢) قال: حدثنا يحيى بن سعيد، عن ابن جريج. وفي (٦/٤٢٢) قال: حدثنا حجاج، عن ابن جريج. (ح) وعبد الرزاق. قال: أخبرنا ابن جريج. وأبو داود (٢٨٣٤) قال: حدثنا مسدد. قال: حدثنا سفيان، عن عمرو بن دينار. والنسائي (٧/١٦٥) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا سفيان. قال: قال عمرو.\nكلاهما - عمرو بن دينار، وابن جريج - عن عطاء بن رباح، عن حبيبة بنت ميسرة، فذكرته.\n* أخرجه أحمد (٦/٤٢٢) قال: حدثنا هشيم. قال: أخبرنا منصور، عن عطاء، عن أم كرز الكعبية الخثعمية، فذكره. ليس فيه «حبيبة» .\n(*) في رواية ابن جريج: «أم بني كرز الكعبية» .\nوعن عطاء وطاوس، ومجاهد، عن أم كرز، أن رسول الله -ﷺ- قال:\n«في الغلام شاتان مكافأتان، وفي الجارية شاة» .\nأخرجه النسائي (٧/١٦٤) قال: أخبرنا أحمد بن سليمان، قال: حدثنا عفان، قال: حدثنا حماد، عن قيس بن سعد، عن عطاء وطاوس ومجاهد، فذكروه.\nقلت: عزا الحافظ حديثها للطحاوي وابن حبان في صحيحه.","vol":"7","page":501},{"text":"٥٦١٤ - (ت) عائشة -﵂- «أن رسول الله - ﷺ- أمرهم عن الغلام شاتان مكافِئَتَان، وعن الجارية شاة» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥١٣) في الأضاحي، باب ما جاء في العقيقة، وأخرجه أيضًا ابن ماجة رقم (٣١٦٣) في الذبائح، باب العقيقة، كما رواه أحمد، وابن حبان، والبيهقي وغيرهم، وقال الترمذي: حديث عائشة حديث حسن صحيح، وهو كما قال، وقال الترمذي: وفي الباب عن علي وأم كرز وبريدة وسمرة وأبي هريرة وعبد الله بن عمر وأنس وسلمان بن عامر وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (٦/٣١) قال: أخبرنا بشر بن المفضل. وفي (٦/٨٢) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٦/١٥٨) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٦/٢٥١) قال: حدثنا عبد الصمد. قال: حدثنا حماد. وأبو داود (٢٨٣٣) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. وابن ماجة (٣١٦٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. والترمذي (١٥١٣) قال: حدثنا يحيى بن خلف البصري. قال: حدثنا بشر بن المفضل.\nثلاثتهم - بشر بن المفضل، ووهيب، وحماد بن سلمة - عن عبد الله بن عثمان بن خثيم، عن يوسف بن ماهك، عن حفصة بنت عبد الرحمن، فذكرته.","vol":"7","page":504},{"text":"٥٦١٥ - (ط) نافع -مولى ابن عمر - ﵄ - «أن ابن عمر لم يكن يسألُه أحد من أهلِه عَقيقة إلا أعطاه إيَّاها، وكان إنما يَعُقُّ عن ولده بشاة شاة عن الذكور والإِناث. وكذلك كان عُروةُ بن الزبير يفعل (١)» .\nقال مالك: وبلغني أن علي بن أبي طالب كان يفعل ذلك. أخرجه الموطأ (٢) .\n_________\n(١) رواهما مالك في الموطأ ٢ / ٥٠١ في العقيقة، باب العمل في العقيقة، وإسنادهما صحيح.\n(٢) هذه الرواية لم نجدها في الموطأ بهذا اللفظ، والذي في الموطأ: عن مالك أنه بلغه أنه عق عن حسن وحسين ابني علي بن أبي طالب، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١١٠٦) قال: عن نافع، به.\nقلت: رواية ابن الزبير أخرجها (١١٠٩) قال: عن هشام عن أبيه، به.\nوالرواية الأخيرة برقم (١١٠٨) ولفظها: أنه بلغه أنه عق عن حسن وحسين ابني علي بن أبي طالب.\nقلت: فعلى هذا الضمير عائد إلى النبي -ﷺ- لذا قال الزرقاني في «شرحه»: أخرجه أبو داود من طريق أيوب عن عكرمة عن ابن عباس، فذكر الحديث الآتي برقم (٥٦١٦) . الشرح (٣/١٣٠) .","vol":"7","page":504},{"text":"٥٦١٦ - (د س) عبد الله بن عباس - ﵄ - «أن رسول الله - ﷺ- عَقَّ عن الحسن والحسين كَبْشًا كَبْشًا» . أخرجه أبو داود. ⦗٥٠٥⦘ وعند النسائي «بِكَبْشَيْنِ كَبْشَيْنِ» (١) .\n_________\n(١) رواه أبو داود رقم (٢٨٤١) في الأضاحي، باب في العقيقة، والنسائي ٧ / ١٦٦ في العقيقة، باب كم يعق عن الجارية، وإسناده صحيح، وصححه أيضًا عبد الحق الأشبيلي، وابن دقيق العيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (٢٨٤١) قال: ثنا أبو معمر عبد الله بن عمرو، قال: حدثنا عبد الوارث، قال: حدثنا أيوب. والنسائي (٧/١٦٥) قال: أخبرنا أحمد بن حفص بن عبد الله، قال: حدثني أبي، قال: حدثني إبراهيم هو ابن طهمان، عن الحجاج بن الحجاج، عن قتادة.\nكلاهما - أيوب، وقتادة - عن عكرمة، فذكره.\n(*) في رواية أيوب، قال: كبشا كبشا.","vol":"7","page":504},{"text":"٥٦١٧ - (س) بريدة - ﵁ -: «أن رسول الله - ﷺ- عَقَّ عن الحسن والحسين» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٦٤ في العقيقة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٣٥٥) قال: حدثنا زيد بن الحباب. وفي (٥/٣٦١) قال: حدثنا علي بن الحسن - وهو ابن شقيق -. والنسائي (٧/١٦٤) قال: أخبرنا الحسين بن حريث، قال: حدثنا الفضل.\nثلاثتهم - زيد، وعلي، والفضل - عن الحسين بن واقد،عن عبد الله بن بريدة، فذكره.","vol":"7","page":505},{"text":"٥٦١٨ - (ت) علي بن أبي طالب - ﵁ - «أن رسول الله - ﷺ- عَقَّ عن الحسين بشاة، وقال: يا فاطمة، احْلِقي رأسَه، وتَصَدَّقي بِزِنَةِ شَعْرِه فضَّة، فوَزَنَّاه، فكان وزنُه درهمًا، أو بعضَ درهم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥١٩) في الأضاحي، باب ما جاء في العقيقة بشاة، من حديث الباقر محمد بن علي بن الحسين عن علي ﵁، وإسناده منقطع، ولكن للحديث شواهد بمعناه يقوى بها، منها الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:أخرجه الترمذي (١٥١٩) قال: حدثنا محمد بن يحيى القطعي، قال: حدثنا عبد الأعلى بن عبد الأعلى، عن محمد بن إسحاق، عن عبد الله بن أبي بكر، عن محمد بن علي بن الحسين، فذكره.\n(*) وقال أبو عيسى الترمذي: هذا حديث حسن غريب، وإسناده ليس بمتصل، وأبو جعفر محمد بن علي بن الحسين لم يدرك علي بن أبي طالب.","vol":"7","page":505},{"text":"٥٦١٩ - (ط) جعفر بن محمد: عن أبيه «أن فاطمة وَزَنَتْ شعر الحسن والحسين وزينبَ وأمِّ كلثوم، وتَصَدَّقت بِزِنَةِ ذلك فضة» .\nوفي رواية: «أن فاطمة وزنت شعر حَسَن وحُسينِ، فتصدَّقت بِزِنته فضة» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥٠١ في العقيقة، باب العمل في العقيقة مرسلًا، وفي سنده انقطاع، ولكن يشهد له الحديث الذي قبله فهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: الرواية الأولى: أخرجها مالك (١١٠٤) عن جعفر بن محمد، به.\nوالرواية الثانية: أخرجها (١١٠٥) عن ربيعة بن أبي عبد الرحمن عن محمد بن علي بن الحسين أنه قال: فذكره.\nقلت: وهو لم يلق فاطمة - رضوان الله عليها.","vol":"7","page":505},{"text":"<span data-type=\"title\" id=toc-1210>الفصل الرابع: في الفَرَع والعتيرة</span>\n٥٦٢٠ - (د س) نبيشة [الهذلي]- ﵁ - قال: «نادى رجل: يا رسول الله، إنا كنا نَعْتِرُ عَتِيرَة في الجاهلية في رجب، فما تأمرُنا؟ قال: اذْبَحوا لله في أيِّ شهر كان، وبَرُّوا الله، وأطْعِمُوا لله، قال: إنا كنا نُفْرِعُ فَرَعًا في الجاهلية: فما تأمُرنا؟ قال: في كلِّ سائمة فَرع تَغْذُوهُ ماشيتُك، حتى إذا اسْتَحْمَلَ - زاد في رواية: استحمل للحَجيج - ذبحتَه، فَتَصَدَّقْتَ بلَحمه - قال أحدُ رواته (١): أحسبه قال: على ابن السبيل - فإن ذلك خير، قيل لأبي قلابة (٢): كم السائمة؟ قال: مائة» . أخرجه أبو داود.\nوفي رواية النسائي مثله، وفيه: «نادى رجل وهو بمنى، وقال: حتى إذا اسْتَحمَل ذبحتَه وتصدقتَ بلحمه» .\nوله في أخرى قال: ذُكِرَ للنبيِّ - ﷺ- قال: كُنَّا نَعتِرُ في الجاهلية؟ قال: اذْبَحُوا لله ﷿ في أيِّ شهر كان، وبَرُّوا الله ﷿، وأطْعِمُوا» .\nوفي أخرى قال نُبَيْشَةُ - رجل من هُذَيل - عن النبيِّ - ﷺ- قال: «إني كنت نهيتكم عن لُحُوم الأضاحي فوق ثلاث، كَيْمَا تَسَعُكُمْ، فقد جاء الله ⦗٥٠٧⦘ بالخير، فكلوا وادَّخِروا، فإن هذه الأيامَ أيامُ أكل وشرب ووذِكْرٍ لله ﷿، فقال رجل: إنا كنا نَعتِرُ عَتِيرَة في الجاهلية في رجب، فما تأمرُنا؟ فقال: اذْبَحُوا لله ﷿ في أيِّ شهر كان، وبَرُّوا الله ﷿، وأطعموا، فقال رجل: يا رسول الله، إنا كنا نُفْرِعُ فَرَعًا في الجاهلية، فما تأمرُنا؟ فقال رسول الله - ﷺ-: «في كل سائمة من الغنم فَرَع تَغْذُوه غَنَمُك، حتى إذا اسْتَحمَلَ ذبحتَه، وتصدَّقت بلحمِه على ابن السبيل، فإن ذلك خير» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفَرَع والعَتِيرة) قد جاء شرح الفَرَع والعَتِيرة في متن الحديث، وكانت الجاهلية تذبحهما، وكذلك كان المسلمون في صدر الإسلام، ثم نهوا عن ذلك، وقوله - ﷺ-: «على كل مسلم في كل عام أُضْحِية وعَتيرة» منسوخ، وليس الآن إلا الأضحية لا غير، و«العتيرة» هي الذبيحة التي تُعتَر: أي تُذبح.\n(سائمة) السائمة: الإبل أو البقر أو الغنم الراعية التي ليست بمعلوفة، وإنما تأكل من العُشب في الصحراء.\n(استحمل) أي: قوي على الحمل وصَلُح له.\n_________\n(١) هو خالد الحذَّاء.\n(٢) القائل: هو خالد الحذَّاء.\n(٣) رواه أبو داود رقم (٢٨٣٠) في الأضاحي، باب في العتيرة، والنسائي ٧ / ١٦٩ - ١٧١ في الفرع والعتيرة، باب تفسير العتيرة، وباب تفسير الفرع، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: تقدم تخريجه.","vol":"7","page":506},{"text":"٥٦٢١ - (د س) عمرو بن شعيب: عن أبيه عن جده قال: «سئل ⦗٥٠٨⦘ رسول الله - ﷺ- عن العَقيقَة؟ فقال: لا يُحِبُّ الله العُقُوقَ، كأنه كَرِه الاسم، ومَن وُلِدَ له وَلَد فأحَبَّ أن يَنْسُكَ عنه، فَلْيَنْسُك عن الغُلام شاتان مُكافِئَتَان، وعن الجارية شاة، وسئل عن الفَرَع؟ قال: والفَرَعُ حَقّ، وأن تتركوه حتى يكونَ بكْرًا شُغْزُبًا - ابنَ مَخَاض، أو ابنَ لَبُون - فَتُعْطِيَهُ أرْمَلَة، أو تَحْمِل عليه في سبيل الله: خير من أن تذبَحه، فَيَلصَقَ لحمه بوَبَرِه، وتُكفئ إناءَك، وتُولِهِ نَاقتَك» أخرجه أبو داود.\nوفي رواية النسائي عن أبيه عن جده، وعن زيد بن أسلم «قالوا: يا رسول الله، الفَرَعُ؟ قال: حَقّ، فإن تركتَه حتى يكون بَكْرًا فَتَحمِلَ عليه في سبيل الله، أو تعْطِيهُ أرْمَلَة: خير من أن تذبحه فيَلْصَق لحمُه بوَبَرِه فَتُكْفِئَ إناءَك، وتُولِهِ ناقتَك، قالوا: يا رسول الله، فالعَتِيرةُ؟ قال: العتيرة حق» (١) .\nوقد أخرج النسائي ذِكر العُقوق مفردًا، وقد ذكرناه في الفصل الثالث.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَكْرًا) البَكْر: الفَتيُّ من الإبل، والأنثى: بَكْرَة.\n(شُغْزُبًّا) وأما الشُّغْزُب فإن هذه اللفظة هكذا جاءت في كتاب أبي داود، وكذا رواها، قال الخطابي: هو الشديد، وقال: هكذا وجدته في رواية أبي داود، وهو غلط، والصواب: «زُخْزُبًّا» وهو الغليظ، هكذا ⦗٥٠٩⦘ رواه أبو عبيد وغيره، وقال: يشبه أن يكون حرف الزاي قد أبدل بالشين، والخاء بالغين، لقُرْب المخارج، فصار «شُغْزُبًّا» فَصحَّفه بعض الرواة فقال: «شُغْزُبًّا» والذي جاء في كتاب الهروي والجوهري والزمخشري «زُخْرُبًّا» قالوا: هو الغليظ الجسم المشتد اللحم، والله أعلم (٢) .\n(ابن مخاض) ابن المخاض من الإبل: ما دخل في السنة الثانية، سمي بذلك، لأن أمه مخاض، أي: حامل.\n(ابن لبون) ابن اللبون من الإبل: ما دخل في السنة الثالثة، سمي بذلك، لأن أمه ذات لَبَن.\n(تُكْفي إناءك) كَفَأْت الإناء: إذا قَلَبْتَه، وأكفأته: لغة فيه.\n(تُولِه ناقتك) الوَلَه: ذهاب العقل، والتحَيُّر من شدة الحُزن والوَجد، رجل وَالِه، وامرأة وَالِه، ووَالِهَة، وناقة وَالِهَة من حزنها على فِراق ولدها، لأنه إذا نحر ولد ناقته فقد أَوْلَهَهَا، والمعنى: أنه إذا نحر ولد ناقته فقد جمع بين أمرين، أحدهما: أنه ينقطع لبنها، فأكفأ إناءه، لأنه لا لبن له، والآخر: أنه أوْلَه ناقته وأَحْزَنَها، وذلك سبب لهُزَالها.\n(أَرْمَلة) الأرملة: المرأة التي لا زوج لها، وأَرْمَلَت المرأة: إذا مات عنها زوجها، والأرمل: الرجل الذي لا زوجة له.\n_________\n(١) رواه أبو داود رقم (٢٨٤٢) في الأضاحي، باب في العقيقة، والنسائي ٧ / ١٦٨ في الفرع والعتيرة في فاتحته، وإسناده حسن.\n(٢) وقد رد العلامة أحمد محمد شاكر في تعليقه على \" المسند \" رقم (٦٧١٣) على من ادعى أن رواية شغزبًا غلط، فانظره هناك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: تقدم تخريجه.","vol":"7","page":507},{"text":"٥٦٢٢ - (د) عائشة - ﵂ - قالت: «أمرنا رسول الله ⦗٥١٠⦘ ﷺ- من كل خمسين شاة شاة» .\nأخرجه أبو داود (١)، وقال في رواية رزين: «أمرنا أن نذبحَ» .\n_________\n(١) رقم (٢٨٣٣) في الأضاحي، باب في العتيرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه، راجع الحديث رقم (٥٦١٤)، واللفظ المشار إليه هو لفظ موسى بن إسماعيل، عند أبي داود (٢٨٣٣) .","vol":"7","page":509},{"text":"٥٦٢٣ - (س) الحارث بن عمرو [السهمي الباهلي]- ﵁ -: «[أنه] لَقِيَ رسول الله - ﷺ- في حَجَّة الوداع، وهو على ناقته العَضباء، فأتيتُه من أحدِ شِقَّيه، فقلت: يا رسول الله، بأبي أنت وأمي اسْتَغْفِرْ لي، فقال: غَفَرَ الله لكم، ثم أتيتُه من الشِّق الآخر أرجو أن يَخُصَّني دونَهم، فقلت: يا رسول الله، استغفر لي، فقال بيديه: غفر الله لكم، فقال رجل من الناس: يا رسول الله، العَتائرُ والفَرَائعُ؟ قال: مَن شاء عَتَرَ، ومن شاء لم يَعتِرْ، ومن شاء فَرَعَ، ومن شاء لم يُفْرِعْ، في الغنم أُضْحِيَتُها، وقَبَضَ أصَابِعَهُ، إلا واحدة» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العضباء) اسم ناقة النبي - ﷺ- ولم تكن عضباء، فإن العضباء هي المشقوقة الأذن.\n_________\n(١) ٧ / ١٦٨ و١٦٩ في الفرع والعتيرة في فاتحته، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١ - أخرجه أحمد (٣/٤٨٥) قال: حدثنا عفان. والنسائي (٧/١٦٨) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله - يعني ابن المبارك -. وفي (٧/١٦٩) قال: أخبرني هارون بن عبد الله. قال: حدثنا عفان. (ح) وأنبأنا هارون بن عبد الله. قال: حدثنا هشام بن عبد الملك. وفي «عمل اليوم والليلة» (٤٢٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا المعتمر بن سليمان.\nأربعتهم - عفان، وعبد الله، وهشام، والمعتمر - عن يحيى بن زرارة.\n٢ - وأخرجه البخاري في «الأدب المفرد» (١١٤٨) . وفي «خلق أفعال العباد» (٥٢) . وأبو داود (١٧٤٢) قالا - البخاري وأبو داود -: حدثنا أبو معمر، قال: حدثنا عبد الوارث، قال: حدثنا عتبة بن عبد الملك.\nكلاهما - يحيى، وعتبة -: قالا: حدثني زرارة السهمي، فذكره.\nفي رواية أحمد قال: وقال عفان مرة: حدثني يحيى بن زرارة السهمي، قال: حدثني أبي، عن جده الحارث.\nرواية عتبة بن عبد الملك مختصرة. وفيها عند البخاري في «الأدب المفرد»: فذهب بيده بزاقه ومسح به نعله كره أن يصيب أحدا من حوله. وفي «خلق أفعال العباد»: فليبلغ الشاهد الغائب.\nرواية أبي داود:\n«أتيت رسول الله -ﷺ- وهو بمنى أو بعرفات، وقد أطاف به الناس، قال: فتجيء الأعراب، فإذا رأوا وجهه قالوا: هذا وجه مبارك. قال: ووقت ذات عرق لأهل العراق» .","vol":"7","page":510},{"text":"٥٦٢٤ - (س) لقيط بن عامر العقيلي - ﵁ - قال: قلت: يا رسول الله، إنا كنا نذبح ذبائح في الجاهلية في رجب، فنأكل ونُطعِمُ من جاءنا؟ فقال رسول الله - ﷺ-: «لا بأس به، قال وكيع بنُ عُدس: فلا أدَعُه» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٧١ في الفرع والعتيرة، باب تفسير الفرع، وفي سنده وكيع بن عدس وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/١٢) قال: حدثنا بهز، وعفان. (ح) وحدثنا يحيى بن حماد. والنسائي (٧/١٧١) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن.\nأربعتهم - بهز، وعفان، ويحيى، وعبد الرحمن بن مهدي - عن أبي عوانة، قال: حدثنا يعلى بن عطاء، عن وكيع بن عدس، فذكره.\nقلت: وكيع بن عدس لا يعرف «مجهول» .","vol":"7","page":510},{"text":"٥٦٢٥ - (خ م د ت س) أبو هريرة - ﵁ -: أن رسول الله - ﷺ- قال: «لا فَرَعَ ولا عَتِيرَةَ، والفرَعُ: أوَّلُ النِّتَاج، كانوا يذبحونه لطواغيتهم، والعتِيرَةُ في رجب» أخرجه البخاري ومسلم.\nوأخرجه الترمذي إلى قوله: «أول النِّتَاج» وقال: «كان يُنْتَجُ لهم فيذبحونه» قال: وفي الباب عن نُبَيْشَةَ ومِخنف بن سليم، وهذا حديث حسن صحيح، والعتيرة ذبيحة كانوا يذبحونها في رجب، يُعظِّمُون شهرَ رجب، لأنه أول شهر من الأشهر الحرُم، وأشهر الحرُم: رجب، وذو القعدة، وذو الحجة، والمحرم، وأشهر الحج: شوال، وذو القعدة، وعشر من ذي الحجة، كذلك روي عن بعض أصحابِ النبيِّ - ﷺ- وغيرهم في أشهر الحج.\nوفي رواية أبي داود قال: «لا فرَع ولا عتيرة» قال ابن المسيب: الفرَعُ: أوَّلُ النِّتاج كان يُنْتَج لهم فيذبحونه.\nوقال في أخرى: قال ابن المسيب: الفرَع، أوَّل ما تنتج الإبل، كانوا يذبحونه لطواغيتهم، ثم يأكله (١)، ويُلْقي جلده على الشجر، والعتيرة في العشر الأول من رجب.\nوفي رواية النسائي قال: «لا فرَع ولا عتيرة» .\nوفي رواية «نهى رسول الله - ﷺ- عن الفرَع والعتيرة» (٢) . ⦗٥١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَوَاغِيتهم) الطواغيت هاهنا: الأصنام.\n_________\n(١) أي الذابح.\n(٢) رواه البخاري ٩ / ٥١٥ في العقيقة، باب الفرع، وباب العتيرة، ومسلم رقم (١٩٧٦) في الأضاحي، باب في الفرع والعتيرة، وأبو داود رقم (٢٨٣١) و(٢٨٣٢) في الأضاحي، باب في العتيرة، والترمذي رقم (١٥١٢) في الأضاحي، باب ما جاء في الفرع والعتيرة، والنسائي ٧ / ١٦٧ في الفرع والعتيرة في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٩٥) قال: حدثنا سفيان. وأحمد (٢/٢٢٩) قال: حدثنا هشيم. قال: إن لم أكن سمعته منه- يعني الزهري - فحدثني سفيان بن حسين. وفي (٢/٢٣٩) قال: حدثنا سفيان. وفي (٢/٢٧٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٢/٤٠٩) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة، عن معمر. قال محمد: وقد سمعته أنا من معمر. وفي (٢/٤٩٠) قال: حدثنا محمد بن جعفر. قال: حدثنا معمر. والدارمي (١٩٧٠) قال: أخبرنا محمد بن عيسى. قال: حدثنا ابن عيينة. والبخاري (٧/١١٠) قال: حدثنا عبدان. قال: حدثنا عبد الله. قال: أخبرنا معمر. (ح) وحدثنا علي بن عبد الله. قال: حدثنا سفيان. ومسلم (٦/٨٢ و٨٣) قال: حدثنا يحيى بن يحيى التميمي وأبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب. قال يحيى: أخبرنا. وقال الآخرون: حدثنا سفيان بن عيينة (ح) وحدثني محمد بن رافع وعبد بن حميد. قال عبد: أخبرنا. وقال ابن رافع: حدثنا عبد الرزاق. قال: أخبرنا معمر. وأبو داود (٢٨٣١) قال: حدثنا أحمد بن عبدة. قال: أخبرنا سفيان. وابن ماجة (٣١٦٨) قال: حدثنا أبو بكر بن أبي شيبة وهشام بن عمار. قالا: حدثنا سفيان بن عيينة. والترمذي (١٥١٢) قال: حدثنا محمود بن غيلان. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والنسائي (٧/١٦٧) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا سفيان. (ح) وأخبرنا محمد بن المثنى. قال: حدثنا أبو داود. قال: حدثنا شعبة. قال: حدثت أبا إسحاق عن معمر وسفيان.\nأربعتهم - سفيان بن عيينة، وهشيم، وسفيان بن حسين، ومعمر - عن الزهري، عن سعيد بن المسيب، فذكره.","vol":"7","page":511},{"text":"الكتاب الثالث من حرف الطاء: في الطب والرُّقى، وفيه أربعة أبواب\n<span data-type=\"title\" id=toc-1212>الباب الأول: في الطب</span>، وفيه ستة فصول\n<span data-type=\"title\" id=toc-1213>الفصل الأول: في جواز التداوي</span>\n٥٦٢٦ - (د) أبو الدرداء - ﵁ -: أن رسول الله - ﷺ- قال: «إن الله أنْزَلَ الدَّاءَ والدَّوَاءَ، وجعل لكلِّ داء دواء، فَتَدَاوَوْا، ولا تَدَاوَوْا بحرام» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٧٤) في الطب، باب الأدوية المكروهة، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٧٤) قال: حدثنا محمد بن عبادة الواسطي، قال: حدثنا يزيد بن هارون، قال: أخبرنا إسماعيل بن عياش، عن ثعلبة بن مسلم، عن أبي عمران الأنصاري، عن أم الدرداء، فذكرته.","vol":"7","page":512},{"text":"٥٦٢٧ - (م) جابر بن عبد الله - ﵄ -: أن رسول الله - ﷺ- قال: «إنَّ لكلِّ دَاء دَوَاءً، فإذا أُصِيبَ دواءُ الدَّاءِ بَرَأ بإذن الله» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٢٠٤) في السلام، باب لكل داء دواء، واستحباب التداوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣٥) قال: حدثنا هارون بن معروف. ومسلم (٧/٢١) قال: حدثنا هارون بن معروف، وأبو الطاهر، وأحمد بن عيسى. والنسائي في الكبرى «تحفة المزي» (٢٧٨٥) عن وهب بن بيان.\nأربعتهم - هارون، وأبو الطاهر، وأحمد بن عيسى، وابن بيان - عن ابن وهب. قال: أخبرني عمرو - وهو ابن الحارث - عن عبد ربه بن سعيد، عن أبي الزبير، فذكره.","vol":"7","page":513},{"text":"٥٦٢٨ - (د ت) أسامة بن شريك (١) - ﵄ - قال: «أتيتُ رسول الله - ﷺ- وأصحابُه حولَه، وعليهم السَّكِينَةُ، كأنما على رؤوسِهم الطيرُ، فسلَّمتُ، ثم قعدتُ، فجاءت الأعرابُ من هاهنا وهاهنا يسألونه، فقالوا: يا رسول الله، أنَتَدَاوَى؟ قال: تَدَاوَوْا، فإن الله تعالى لم يَضَعْ داء إلا وضع له دواء، غيرَ داء واحد، وهو الهرمُ» أخرجه أبو داود.\nوعند الترمذي قال أُسامة: «قالت الأعراب: يا رسول الله، ألا نتداوى؟ قال: نعم يا عباد الله تداوَوْا، فإن الله لم يضع داء إلا وضع له شِفَاء - أو دَواء - إلا داءً واحدًا، قالوا: يا رسول الله، وما هو؟ قال: الهرم» (٢) . ⦗٥١٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كأنَّما على رؤوسهم الطير) هذا وصف لهم بالسكون والتأدب في مجلس رسول الله - ﷺ -، شَبَّههم في سكونهم: كأن على رؤوسهم طيرًا، فهي لسكونهم لا تطير، لأن الطائر لا يستقرُّ على رأس إنسان، فكيف وهو متحرك؟ .\n_________\n(١) في المطبوع: أسامة بن زيد، وهو خطأ.\n(٢) رواه أبو داود رقم (٣٨٥٥) في الطب، باب في الرجل يتداوى، والترمذي رقم (٢٠٣٩) في الطب، باب ما جاء في الدواء والحث عليه، وإسناده صحيح، ورواه أيضًا أحمد، والبخاري في \" الأدب المفرد \" وابن ماجة وغيرهم، وقال الترمذي: هذا حديث حسن صحيح، قال: وفي الباب عن ابن مسعود، وأبي هريرة، وأبي خزامة عن أبيه، وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه الحميدي (٨٢٤) . وابن ماجة (٣٤٣٦) قال: حدثنا أبو بكر بن أبي شيبة، وهشام بن عمار. ثلاثتهم - الحميدي، وأبو بكر، وهشام - قالوا: حدثنا سفيان بن عيينة.\n٢ - وأخرجه أحمد (٤/٢٧٨) قال: حدثنا محمد بن جعفر. وأبو داود (٣٨٥٥) قال: حدثنا حفص بن عمر. والنسائي في الكبرى «تحفة ١٢٧» عن إسماعيل بن مسعود، ومحمد بن عبد الأعلى، كلاهما عن خالد بن الحارث.\nثلاثتهم - ابن جعفر، وحفص، وخالد - عن شعبة.\n٣ - وأخرجه أحمد (٤/٢٧٨) قال: حدثنا وكيع، قال: حدثنا المسعودي «مختصرا» .\n٤ - وأخرجه أحمد (٤/٢٧٨) قال: حدثنا ابن زياد - يعني المطلب بن زياد -. «مختصرا» .\n٥ - وأخرجه أحمد (٤/٢٧٨) قال: حدثنا مصعب بن سلام. قال: حدثنا الأجلح. «مختصرا» .\n٦ - وأخرجه البخاري في «الأدب المفرد» (٢٩١) قال: حدثنا أبو النعمان. والترمذي (٢٠٣٨) قال: حدثنا بشر بن معاذ.\nكلاهما - أبو النعمان، وبشر - قالا: حدثنا أبو عوانة.\n٧ - وأخرجه النسائي في الكبرى «تحفة ١٢٧» عن أحمد بن خالد، عن إسحاق بن يوسف، عن مسعر.\nسبعتهم - سفيان، وشعبة، والمسعودي، والمطلب، والأجلح، وأبو عوانة، ومسعر - عن زياد بن علاقة، فذكره.","vol":"7","page":513},{"text":"٥٦٢٩ - (ط) زيد بن أسلم - ﵀ -: أن رجلًا في زمن النبيِّ - ﷺ- أصابَهُ جُرْح، فَاحْتَقَنَ الجُرحُ بالدَّم، وأن الرجل دَعا رُجلين من بني أنْمار فنظرا إليه، فزعما: أن رسول الله - ﷺ- قال لهما: أيُّكما أطَبُّ؟ فقالا: أوَ في الطِّبِّ خير يا رسول الله؟ فزعم زيد أن رسول الله - ﷺ- قال: «أنْزَلَ الدواء الذي أنزل الأدْوَاءَ» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٩٤٣ و٩٤٤ في العين، باب تعالج المريض، مرسلًا، ولكن له شواهد بمعناه يقوى بها، منها الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (١٨٢١) عن زيد بن أسلم به.","vol":"7","page":514},{"text":"٥٦٣٠ - (خ) أبو هريرة - ﵁ -: أن رسول الله - ﷺ- قال: «ما أنْزَلَ الله من داء إلا أنزل له دواء» أخرجه البخاري (١) .\n_________\n(١) ١٠ / ١١٣ في الطب، باب ما أنزل الله داء إلا أنزل له شفاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٥٨) قال: حدثنا محمد بن المثنى، وابن ماجة (٣٤٣٩) قال: حدثنا أبو بكر بن أبي شيبة، وإبراهيم بن سعيد الجوهري، والنسائي في الكبرى (الورقة ٩٩-أ) قال: أخبرنا نصر بن علي بن نصر،ومحمد بن المثنى. أربعتهم- محمد بن المثنى، وأبو بكر، وإبراهيم بن سعيد، ونصر بن علي - عن أبي أحمد الزبيري، قال:حدثنا عمر بن سعيد بن أبي حسين، قال:حدثني عطاء بن رباح، فذكره.","vol":"7","page":514},{"text":"<span data-type=\"title\" id=toc-1214>الفصل الثاني: في كراهية التداوي</span>\n٥٦٣١ - (ت) عقبة بن عامر - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «لا تُكْرِهُوا مَرْضَاكُم على الطعام والشراب، فإن الله يُطْعِمُهم ويَسْقِيهم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٤١) في الطب، باب ما جاء: لا تكرهوا مرضاكم على الطعام والشراب، ورواه أيضًا ابن ماجة رقم (٣٤٤٤) في الطب، باب لا تكرهوا المريض على الطعام، وفي سنده بكر بن يونس بن بكير الشيباني الكوفي، وهو ضعيف، قال ابن علان في \" شرح الأذكار \" ٤ / ٩٠: قال الحافظ بعد تخريجه: هذا حديث غريب من هذا الوجه، وهو حديث حسن بشواهده ... وذكرها، ولذلك قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن لشواهده: أخرجه ابن ماجة (٣٤٤٤) قال: حدثنا محمد بن عبد الله بن نمير، والترمذي (٢٠٤٠) قال:حدثنا أبو كريب.\nكلاهما - محمد بن عبد الله بن نمير، وأبو كريب - قالا: حدثنا بكر بن يونس بن بكير، عن موسى بن على بن رباح، عن أبيه، فذكره.\nقلت: في إسناد الخبر بكر بن يونس ضعفوه، والحديث حسنه الحافظ لشواهد، قاله ابن علان في شرح الأذكار (٤/٩٠) .","vol":"7","page":515},{"text":"٥٦٣٢ - (خ م) عائشة - ﵂ - قالت: لَدَدْنا رسول الله - ﷺ- في مرضه، فجعل يُشيرُ إلينا: «أن لا تَلُدُّوني» فقلنا: كراهية المريض للدواء، فلما أفاق قال: «ألم أنهَكم أن تَلُدُّوني؟» فقلنا: كراهية المريض للدواء فقال: «لا يبقى أحد في البيت إلا لُدَّ - وأنا أنظر - إلا العباس، فإنه لم يَشْهَدْكم» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَدَدْنا) لَدَّه باللَّدُود، وهو أن يسقيَه الدواء في أحد جانبي فمه وجانبا الفم: لَدِيدَاه، وإنما أمر النبي - ﷺ- أن يُلَدَّ كل من في البيت: عُقوبة ⦗٥١٦⦘ لهم، حيث لَدُّوه بغير إذنه، لا بل بعد نهيه إياهم عن ذلك.\n_________\n(١) ١٠ / ١٤٠ في الطب، باب اللدود، وفي المغازي، باب مرض النبي ﷺ ووفاته، ورواه أيضًا مسلم رقم (٢٢١٣) في السلام، باب كراهية التداوي باللدود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٣) . والبخاري (٦/١٧و٧/١٦٤) قال: حدثنا علي بن عبد الله. وفي (٩/٨) قال: حدثنا عمرو بن علي. وفي (٩/١٠) قال: حدثنا مسدد. ومسلم (٧/٢٤) قال: حدثني محمد بن حاتم. والنسائي في الكبرى (تحفة الأشراف) (١١/١٣٦١٨) عن عمرو بن علي.\nخمستهم - أحمد بن حنبل، وعلي بن عبد الله المديني، وعمرو بن علي، ومسدد، ومحمد بن حاتم- عن يحيى بن سعيد. قال: حدثنا سفيان. قال: حدثني موسى بن أبي عائشة، عن عبيد الله بن عبد الله، فذكره.","vol":"7","page":515},{"text":"٥٦٣٣ - (د) عبد الله بن عمرو بن العاص - ﵄ - قال: سمعتُ رسول الله - ﷺ- يقول: «ما أُبَالي ما أتيتُ إن أنا شرِبتُ تِرْيَاقًا، أو تَعَلَّقْتُ تَميمَة، أو قلت الشِّعْرَ من قِبَلِ نفسي» .\nأخرجه أبو داود، [وقال: هذا كان للنبيِّ - ﷺ- خاصَّة، وقد رخَّصَ فيه قوم، يعني: الترياقَ] (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَميمة) التميمة: واحدة التمائم، وهي خَرَزَات كانت العرب تُعَلِّقُها على أولادهم يَرُدُّون بها العين في زعمهم، فأبطلها النبي - ﷺ-.\n_________\n(١) رقم (٣٨٦٩) في الطب، باب في الترياق، وفي سنده عبد الرحمن بن رافع التنوخي المصري، قاضي إفريقيا، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/١٦٧) (٦٥٦٥) قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوه. وفي (٢/٢٢٣) (٧٠٨١) قال: حدثنا عبد الله بن يزيد،قال حدثنا سعيد ابن أبي أيوب. وأبو داود (٣٨٦٩) قال:حدثنا عبيد الله بن عمر بن ميسرة، قال: حدثنا عبد الله بن يزيد، قال:حدثنا سعيد ابن أبي أيوب.\nكلاهما - حيوة،وسعيد - عن شرحبيل بن شريك المعافري، عن عبد الرحمن بن رافع التنوخي، فذكره.\n(*) في رواية سعيد بن أبي أيوب. قال:حدثنا شرحبيل بن يزيد المعافري.\nقلت: عبد الرحمن بن رافع، ضعفوه.","vol":"7","page":516},{"text":"٥٦٣٤ - (ت) المغيرة بن شعبة - ﵁ - قال: قال رسول الله - ﷺ-: «مَنِ اكْتَوَى أوِ اسْتَرْقَى: فقد بَرِئ من التَّوَكُّل» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٥٦) في الطب، باب ما جاء في كراهية الرقية، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح، ورواه أيضًا أحمد وابن ماجة، وابن حبان في \" صحيحه \"، والحاكم في \" المستدرك \"، قال الترمذي: وفي الباب عن ابن مسعود وابن عباس وعمران بن حصين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الحميدي (٧٦٣) قال: حدثنا سفيان،قال: حدثنا ابن أبي نجيح، وأحمد (٤/٢٤٩) قال: حدثنا إسماعيل، قال: أخبرنا ليث. وفي (٤/٢٥١) قال: حدثنا سفيان، عن ابن أبي نجيح، وفي (٤/٢٥٣) قال:حدثنا عبد الرحمن. عن سفيان، عن منصور، وعبد بن حميد. (٣٩٣) قال: أخبرنا عبد الرزاق، قال: أخبرنا الثوري،عن منصور. وابن ماجة (٣٤٨٩) قال:حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية، عن ليث. والترمذي (٢٠٥٥) قال:حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، قال: حدثنا منصور.\nثلاثتهم - ابن أبي نجيح، وليث،ومنصور - عن مجاهد، عن عقار بن المغيرة، فذكره.\n(*) أخرجه أحمد (٤/٢٥٣) قال: حدثنا محمد بن جعفر، وحجاج، قالا:حدثنا شعبة. والنسائي في الكبرى (الورقة ١٠٠- أ) قال: أخبرنا الحسين بن حريث، قال: أخبرنا جرير.\nكلاهما - شعبة، وجرير- عن منصور، قال: سمعت مجاهدا يحدث،قال:حدثني عقار بن المغيرة بن شعبة حديثا،فلما خرجت من عنده لم أمعن حفظه،فرجعت إليه إنا وصاحب لي، فلقيت حسان بن أبي وجزة، وقد خرج من عنده فقال:ما جاء بك؟ فقلت: كذا وكذا، فقال حسان حدثناه عقار، عن أبيه، فذكر الحديث.","vol":"7","page":516},{"text":"<span data-type=\"title\" id=toc-1215>الفصل الثالث: فيما وصفه النبي - ﷺ - وأصحابه من الأدوية</span>\n<span data-type=\"title\" id=toc-1216>العسل</span>\n٥٦٣٥ - (خ م ت) أبو سعيد الخدري - ﵁ - قال: جاء رجل إلى النبيِّ - ﷺ- فقال: إن أخي اسْتُطْلِق بطنُه؟ فقال رسول الله - ﷺ-: «اسْقِهِ عسلًا» فَسَقَاهُ، ثم جاء فقال: «إني سَقَيْتُه عسلًا، فلم يَزِدْهُ إلا استطلاقًا»، فقال له ثلاث مرات، ثم جاء الرابعةَ، فقال: «اسْقِه عسلًا» فقال: لقد سَقَيْتُه، فلم يزده إلا استطلاقًا، فقال له رسول الله - ﷺ-: «صَدق اللهُ، وكَذَبَ بطنُ أخيك، فَسَقَاهُ فَبَرَأ» .\nوفي رواية: «أن رجلًا أتى النبيَّ - ﷺ-، فقال: إن أخي عَرِبَ بطنُه؟ فقال: اسْقِهِ عسلًا ... ثم ذكر نحوه ومعناه» أخرجه البخاري ومسلم.\nوفي رواية الترمذي مثله إلى قوله: «استطلاقًا» الأولى، قال رسول الله - ﷺ-: «اسقه عسلًا» فقال: يا رسول الله، إني قد سقيته، فلم يزده إلا استطلاقًا؟ قال: فقال رسول الله - ﷺ-: «صدق الله، وكذب بطن أخيك، اسْقه عسلًا، فسقاه فبَرَأ» (١) .\n_________\n(١) رواه البخاري ١٠ / ١١٩ في الطب، باب الدواء بالعسل، وباب دواء المبطون، ومسلم رقم (٢٢١٧) في السلام، باب التداوي بسقي العسل، والترمذي رقم (٢٠٨٣) في الطب، باب ما جاء في التداوي بالعسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٣/١٩) قال: حدثنا يزيد. وفي (٣/٩٢) قال: حدثنا محمد بن جعفر،وحجاج. وفي (٣/٩٢) قال: حدثنا روح،وعبد بن حميد (٩٣٨) قال:حدثني ابن أبي شيبة، قال:حدثنا يزيد بن هارون، والبخاري (٧/١٦٥) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، ومسلم (٧/٢٦) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا:حدثنا محمد بن جعفر، والترمذي (٢٠٨٢) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي في الكبرى (تحفة الأشراف) (٤٢٥١) عن عمرو بن علي، عن يحيى ومحمد جعفر.\nأربعتهم - يزيد، ومحمد بن جعفر، وروح، ويحيى - عن شعبة.\n٢- وأخرجه البخاري (٧/١٥٩) قال:حدثنا عياش بن الوليد، قال: حدثنا عبد الأعلى. ومسلم (٧/٢٦) قال: حدثنيه عمرو بن زرارة، قال: أخبرنا عبد الوهاب - يعني ابن عطاء.\nكلاهما - عبد الأعلى،وعبد الوهاب - عن سعيد.\nكلاهما - شعبة، وسعيد بن أبي عروبة - عن قتادة، عن أبي المتوكل الناجي، فذكره.","vol":"7","page":517},{"text":"٥٦٣٦ - () نافع - مولى ابن عمر - ﵄ - «أن ابن عمر ما كانت تخرج له قَرْحَة ولا شيء إلا لطخ الموضع بالعسل، ويقرأ: ﴿يَخْرُجُ مِن بُطُونِها شَرَابٌ مُخْتَلِفٌ ألْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ﴾ [النحل: ٦٩]» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع، أخرجه رزين، وقد ذكره السيوطي في \" الدر المنثور \" ونسبه لحميد بن زنجويه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين: عزاه السيوطي في الدر المنثور لابن زنجويه.","vol":"7","page":518},{"text":"٥٦٣٧ - () شقيق [بن سلمة] قال: سمعت عبد الله يقول: «عليكم بالشِّفَاءَين: القرآن، والعسل» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع، أخرجه رزين، وقد رواه ابن ماجة رقم (٣٤٥٢) في الطب، باب العسل، مرفوعًا، وإسناده حسن، ورواه الحاكم ٤ / ٢٠٠ مرفوعًا وموقوفًا، وصححه ووافقه الذهبي، وقال المناوي: قال البيهقي في \" شعب الإيمان \": الصحيح موقوف على ابن مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين.\nأخرجة البيهقي في الشعب (٢/٥١٩) (٢٥٨١)، وقال: ورفعه زيد بن الحباب والصحيح موقوف على بن مسعود.\nقلت: أخرجة ابن ماجة (٣٤٥٢) موفوعا. والحاكم (٤/٢٠٠) موقوفا ومرفوعا وصححه ووافقه الذهبي، وهو ذهول منها - رحمهما الله -.","vol":"7","page":518},{"text":"٥٦٣٨ - () أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «المَبْطُونُ شَهِيد، ودَوَاءُ المَبطُون العسلُ» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المَبْطُون): الذي يشتكي بطنه، ويُشبه أن يُراد به المُسْتَسقي.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع، أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين وقفت عليه بلفظ: عن أبي صالح، عن أبي هريرة، ﵁، أن رسول الله -ﷺ- قال: «الشهداء خمسة: المطعون، والمبطون، والغرق، وصاحب الهدم، والشهيد في سبيل الله» .\nأخرجه مالك الموطأ (١٠١) .وأحمد (٢/٣٢٤) قال:حدثنا روح. وفي (٢/٥٣٣) قال: قرأت على عبد الرحمن. و، البخاري (١/١٦٧) قال: حدثنا قتيبة بن سعيد. وفي (١/١٨٤و٧/١٦٩) قال: حدثنا أبوعاصم. وفي (٤/٢٩) قال:حدثنا عبد الله بن يوسف. ومسلم (٦/٥١) قال:حدثنا يحيى بن يحيى. والترمذي (١٠٦٣) قال: حدثنا الأنصاري. قال:حدثنا معن (ح) وحدثنا قتيبة،والنسائى في الكبرى (تحفة الأشراف) (٩/١٢٥٧٧) عن قتيبة.\nسبعتهم - روح،وعبد الرحمن بن مهدي، وقتيبة بن سعيد، وأبو عاصم النبيل، وعبد الله بن يوسف، ويحيى بن يحيى، ومعن بن عيسى - عن مالك بن أنس، عن سمى أبي بكر بن أبي عبد الرحمن، عن أبي صالح السمان،فذكره.","vol":"7","page":518},{"text":"<span data-type=\"title\" id=toc-1217>الحَبَّة السَّوداء</span>\n٥٦٣٩ - (خ م ت) أبو هريرة - ﵁ -: أن رسول الله - ﷺ ⦗٥١٩⦘ قال: «في الحبَّةِ السَّودَاء: شِفَاء من كل داء، إلا السَّام والسَّامُ: الموت» .\nوفي رواية قال قتادة: «حُدِّثتُ: أن أبا هريرة قال: الشونيز دَواء من كل داء، إلا السام، قال قتادة: يأخذ كل يوم إحدى وعشرين حبة من الشونيز، فيجعلهنَّ في خرقة ويَنْقَعُها ويَتَسَعَّطُ به كل يوم في مِنْخره الأيمن قطرتين، وفي الأيسَر قطرة، والثاني: في الأيمن واحدة، وفي الأيسر ثنتين، والثالث: في الأيمن قطرتين، وفي الأيسر قطرة» أخرجه الترمذي (١) .\nوعند البخاري ومسلم: أن رسول الله - ﷺ- قال: «مَا من داء إلا في الحبة السوداء منه شفاء، إلا السَّام» .\nوفي أخرى لهما قال: «في الحبَّة السوداء شفاء من كل داء، إلا السام» .\nقال ابن شهاب: والسَّام: الموت، والحبَّة السوداء: الشونيز (٢) .\n_________\n(١) هذه الرواية عند الترمذي موقوفة، وفي سندها انقطاع، وقد وردت في حديث مرفوع أخرجه المستغفري في \" كتاب الطب \"، وإسنادها ضعيف.\n(٢) رواه البخاري ١٠ / ١٢٢ في الطب، باب الحبة السوداء، ومسلم رقم (٢٢١٥) في السلام، باب التداوي بالحبة السوداء، والترمذي رقم (٢٠٤٢) في الطب، باب ما جاء في الحبة السوداء، ورقم (٢٠٧١) في الطب، باب ما جاء في الكمأة والعجوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي سلمة بن عبد الرحمن، وسعيد بن المسيب، أن أبا هريرة أخبرهما، أنه سمع رسول الله -ﷺ- يقول: «إن في الحبة السوداء شفاء من كل داء إلا السام» .\nوالسام: الموت: والحبة السوداء: الشونيز.\nأخرجه البخاري (٧/١٦٠) قال: حدثنا يحيى بن بكير. ومسلم (٧/٢٥) قال: حدثنا محمد بن رمح بن المهاجر. وابن وابن ماجة (٣٤٤٧) قال: حدثنا محمد بن رمح، ومحمد بن الحارث المصريان.\nثلاثتهم - يحيى، ومحمد بن رمح. ومحمد بن الحارث - عن الليث بن سعد، عن عقيل، عن ابن هشاب، قال: أخبرني أبو سلمة بن عبد الرحمن وسعيد بن المسيب، فذكراه.\n(*) أخرجه الحميدي (١١٠٧) قال: حدثنا سفيان، قال حدثنا الزهري، وأحمد (٢٤١٢) قال: حدثنا سفيان. عن الزهري. وفي (٢/٢٦١و٤٢٩) قال: حدثنا يزيد بن هارون، ويعلى قالا: حدثنا محمد بن عمرو، وفي (٢/٢٦٨) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري. وفي (٢/٣٤٣) قال: حدثنا عفان، قال: حدثنا يزيد بن زريع، قال: حدثنا معمر، عن الزهري (٢/٤٢٣) قال: حدثنا غسان، قال: حدثنا حماد بن سلمة، عن محمد بن عمرو..وفي (٢/٤٢٩) قال: حدثنا يحيى، وهو ابن سعيد، قال: حدثنا محمد بن عمرو. وفي (٢/٥٠٤) قال: حدثنا يزيد، قال: أخبرنا محمد، ومسلم (٧/٢٥) قال: حدثنا أبو بكر بن أبي شيبة، عمرو الناقد، وزهير بن حرب، وابن أبي عمر قالوا: حدثنا سفيان بن عيينة (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب. كلهم عن الزهري. والترمذي (٢٠٤١) قال: حدثنا ابن أبي عمر، وسعيد بن عبدد الرحمن المخزومي، قالا: حدثنا سفيان، عن الزهري. والنسائى في الكبرى (الورقة ٩٩-أ) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان، عن الزهري.\nكلاهما - الزهري، ومحمد بن عمرو- عن أبي سلمة، عن أبي هريرة فذكره. ليس فيه: (سعيد بن المسيب) .\n(*) وأخرجه أحمد (٢/٥١٠) قال: حدثنا روح، قال: حدثنا محمد بن أبي حفصة. ومسلم (٧/٢٥) قال: حدثنيه أبو الطاهر وحرملة، قالا: أخبرنا ابن وهب، قال: أخبرني يونس، والنسائي في الكبرى (الورقة ٩٩-ب) قال: أخبرنا وهب بن بيان، قال: حدثنا ابن وهب، قال: أخبرني يونس.\nكلاهما -محمد بن أبي حفصة، ويونس - عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، فذكره. ليس فيه - أبو سلمة بن عبد الرحمن -\n(*) الروايات ألفاظها متقاربة. وأثبتنا رواية عقيل عند مسلم.\n(*) في رواية سفيان عند أحمد (٢/٢٤١): عن الزهري، عن أبي سلمة إن شاء الله.\nوعن عبد الرحمن بن يعقوب، عن أبي هريرة، أن رسول الله -ﷺ- قال: «ما من داء إلا في الحبة السوداء منه شفاء إلا السام» .\nأخرجه أحمد (٢/٣٨٩) قال: حدثنا عفان، قال: حدثنا عبد الرحمن بن إبراهيم القاص. وفي (٢/٤٨٤) قال: حدثنا عبد الرحمن، عن زهير، ومسلم (٧/٢٦) قال: حدثنا يحيى بن أيوب، وقتيبة بن سعيد، وابن حجر، قالوا: حدثنا إسماعيل بن، وهو ابن جعفر.\nثلاثتهم - عبد الرحمن بن إبراهيم، وزهير، وإسماعيل بن جعفر - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\nيقول، عن النبي -ﷺ-: «إن هذه الحبة السوداء شفاء من كل داء إلا السام» .\nقال شْعبة: فقلت: ماالسام؟ قال: الموت. أخرجه أحمد (٢/٤٦٨) .","vol":"7","page":518},{"text":"٥٦٤٠ - (خ) خالد بن سعد (١): قال: خرجنا ومعنا غالب بن أبْجَرَ، فمرض في الطريق، فقدمنا المدينة وهو مريض، فَعَادَه ابن أبي عتيق، فقال لنا: عليكم بهذه الحُبَيْبَةِ السويداء، فَخُذُوا منها خمسًا، أو سبعًا، فَاسْحقُوها، ثم اقْطُرُوها في أنفه بَقَطراتِ زيت في هذا الجانب، وفي هذا الجانب، فإن ⦗٥٢٠⦘ عائشة أم المؤمنين حدَّثتني: أنها سمعت النبي - ﷺ- يقول: «إن هذه الحبة السوداءَ شفاء من كل داء، إلا من السَّام، قلت: وما السام؟ قال: الموت» . أخرجه البخاري (٢) .\n_________\n(١) هو مولى أبي مسعود البدري، وليس له في البخاري سوى هذا الحديث.\n(٢) ١٠ / ١٢٠ و١٢١ في الطب، باب الحبة السوداء، وانظر \" الفتح \" ١٠ / ١٢١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٦٠) . وابن ماجة (٣٤٤٩) .\nكلاهما - البخاري، وابن ماجة - عن عبد الله بن محمد أبي بكر بن أبي شيبة قال: حدثنا عبيد الله، قال: أنبأنا إسرائيل، عن منصور، عن خالد بن سعد، فذكره.","vol":"7","page":519},{"text":"<span data-type=\"title\" id=toc-1218>العَجْوة</span>\n٥٦٤١ - (خ م د) سعد بن أبي وقاص - ﵁ -: أن رسول الله - ﷺ- قال: «مَن اصْطّبَحَ كلَّ يوم سَبْعَ تمرات من عجوة، لم يضُرَّه سُمّ ولا سِحْر ذلك اليوم إلى الليل» .\nوفي رواية: سمعتُ رسول الله - ﷺ- يقول: «مَن تَصَبَّحَ بسبعِ تمرات عجوة لم يضرَّه ذلك اليوم سُمّ ولا سحر» .\nوفي أخرى: أنه سمع رسول الله - ﷺ- قال: «مَن أكل سبع تمرات من بين لاَبَتَيْها حين يُصبح: لم يضرَّه سُمّ حتى يُمْسِي» .\nأخرجه البخاري ومسلم، و[أخرج] أبو داود الثانية، وأخرج مسلم الثالثة والأولى ذكرها رزين (١) .\nوفي أخرى لأبي داود قال: «مَرِضْتُ مرضًا، فأتاني رسول الله - ﷺ- يَعُودُني، فوضع يده بين ثَدْيَيَّ، حتى وجدتُ بَرْدَها على فؤادي، فقال: ⦗٥٢١⦘ إنك رجل مَفْؤُود، ائْتِ الحارث بن كَلَدةَ أخا ثَقيف، فإنه رجل يَتَطَبَّبُ، فلْيأخُذ سبعَ تمرات من عجوة المدينة، فَلْيَجأهُنَّ بنَوَاهُنَّ، ثم لْيَلُدَّكَ بهن» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تصبح عجوة) العجوة: نوع من تمر المدينة معروف. وتصَبُّحه: الأكل منه كل يوم بُكْرَة على الرِّيق وقت الصباح، والاصْطِبَاح مثله.\n(لابَتَيْهَا) اللابَة: الحَرَّة، وهي الأرض ذات الحجارة السود، والمراد به: حَرَّتَا المدينة.\n(مفؤود) رجل مفؤود: يشكو وجع فؤاده، فَأَدْتُه: إذا أصبت فُؤاده.\n(فَلْيجَأْهُنَّ) وَجَأْتُ النَّوى ونحوه: إذا دَقَقْتَه.\n_________\n(١) وهي عند البخاري ١٠ / ٢٠٣ في الطب، باب الدواء بالعجوة للسحر.\n(٢) رواه البخاري ١٠ / ٢٠٣ و٢٠٤ في الطب، باب الدواء بالعجوة للسحر، وباب شرب السم والدواء به وبما يخاف منه، وفي الأطعمة، باب العجوة، ومسلم رقم (٢٠٤٧) في الأشربة، باب فضل تمر المدينة، وأبو داود رقم (٣٨٧٥) و(٣٨٧٦) في الطب، باب في تمر العجوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن عامر بن سعد بن أبي وقاص، قال: سمعت سعدا يقول: سمعت رسول الله -ﷺ- يقول: من تصبح سبع تمرات عجوة، لم يضره ذلك اليوم سم ولا سحر» .\n١-أخرجه الحميدي (٧٠) قال: حدثنا مروان بن معاوية الفزاري، وأبو ضمرة، وأحمد (١/١٨١) (١٥٧٢) قال: حدثنا مكي (ح) وحدثناه أبو بدر. والبخاري (٧/١٠٤) قال: حدثنا جمعة بن عبد الله، قال: حدثنا مروان. وفي (٧/١٧٩) قال: حدثنا علي، قال: حدثنا مروان. وفي (٧/١٧٩) قال: حدثنا إسحاق بن منصور، قال: أخبرنا أبو أسامة. وفي (٧! ١٨١) قال: حدثنا محمد بن سلام، قال: أخبرنا أحمد بن بشير أبو بكر. ومسلم (٦/١٢٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة (ح) وحدثناه ابن أبي عمر، قال: حدثنا مروان بن معاوية الفزاري (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا أبو بدر شجاع بن الوليد، وأبو داود (٣٨٧٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أبوأسامة. والنسائى في الكبرى (تحفة الأشراف) (٣٨٩٥) عن إسحاق بن إبراهيم، عن أبي بدر (ح) وعن أحمد بن يحيى الصوفي، عن إسحاق بن منصور السلولي، عن إبراهيم بن حميد.\nسبعتهم- مروان، وأبو ضمرة و، ومكي، وأبو بدر، وأبو أسامة، وأحمد بن بشير، وإبراهيم بن حميد - عن هاشم بن هاشم بن عتبة بن أبي وقاص\n٢- وأخرجه أحمد (١/١٦٨ (١٤٤٢) و(١/١٧٧) (١٥٢٨) قال: حدثنا عبد الملك بن عمرو، أبو عامر، قال: حدثنا فليح. ومسلم (٦/١٢٣) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان (يعني ابن بلال) .\nكلاهما - فليح، وسليمان - عن عبد الله بن عبد الرحمن بن معمر.\nكلاهمما- هاشم، وعبد الله بن عبد الرحمن - عن عامر بن سعد، فذكره.\n(*) أخرجه عبد بن حميد (١٤٥) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا أبو مصعب، عن عبد الله بن عبد الرحمن بن معمر، قال: خرج ناس من عند عمر بن عبد العزيز، فأخبروا، أن عامر ابن سعد، قال: سمعت أبي، فذكره.\n(*) لفظ رواية عبد الله بن عبد الرحمن «من أكل سبع تمرات مما بين لابتيها حين يصبح، لم يضره سم حتى يمسى» .\n- وعن عائشة بنت سعد، عن سعد، قال: قال رسول الله -ﷺ-: «من تصبح بسبع تمرات من عجوة، لم يضره ذلك اليوم سم ولا سحر» .\nأخرجه أحمد (١/١٨١) (١٥٧١) قال: حدثنا عبد الله بن نمير، قال: حدثنا هاشم، عن عائشة بنت سعد، فذكرته.","vol":"7","page":520},{"text":"٥٦٤٢ - (م) عائشة - ﵂ - أن رسول الله - ﷺ- قال: «إن في عجوة العالية شِفَاء، وإنها تِرْياق أوَّلَ البُكرَةِ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٠٤٨) في الأشربة، باب فضل تمر المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٧) قال:حدثنا منصور بن سلمة. قال: أخبرنا سليمان، يعني ابن بلال. وفي (٦/١٠٥) قال:حدثنا أبو سعيد. قال:حدثنا سليمان، وفي (٦/١٠٥) قال: حدثنا سليمان ابن داود، قال:حدثنا إسماعيل، يعني ابن جعفر،وفي (٦/١٥٢) قال: حدثنا أبو عامر،عن سليمان، يعني ابن بلال،ومسلم (٦/١٢٤) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب وابن حجر. قال يحيى بن يحيى: أخبرنا،. وقال الآخران: حدثنا إسماعيل، وهو ابن جعفر. والنسائي في الكبرى (الورقة٩٩-ب) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا أبو عامر العقدي، قال: حدثنا سليمان. (ح) وأخبرنا علي بن حجر. قال:حدثنا إسماعيل. وفي «تحفة الأشراف» (١٢/١٦٢٧٠) عن القاسم بن زكريا، عن خالد بن مخلد،عن سليمان بن بلال.\nكلاهما- سليمان بن بلال،وإسماعيل بن جعفر - عن شريك بن عبد الله ابن أبي نمره عن عبد الله بن أبي عتيق، فذكره.\n(*) في رواية سليمان بن بلال: عن ابن أبي عتيق ولم يسمه.","vol":"7","page":521},{"text":"<span data-type=\"title\" id=toc-1219>الكمْأة والعَجْوة</span>\n٥٦٤٣ - (خ م ت) سعد بن زيد - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «الكمْأةُ من المَنِّ، وماؤها شفاء للعين» أخرجه البخاري ومسلم والترمذي.\nولمسلم «الكمأةُ من المنِّ الذي أنزل الله على بني إسرائيل» .\nوفي أخرى من المنِّ الذي أنزله الله على موسى ... الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكمأة من المن) أي: مما امتَنَّ الله ﷿ به، لأنها تظهر من غير بَذْر ولا صُنع آدمي، وقيل: شبَّهها بما كان الله ينزله على بني إسرائيل عَفْوًا من غير تَعَب.\n_________\n(١) رواه البخاري ١٠ / ١٣٧ و١٣٨ في الطب، باب المن شفاء للعين، وفي تفسير سورة البقرة، باب قول الله تعالى: ﴿فلا تجعلوا لله أندادًا وأنتم تعلمون﴾، وفي تفسير سورة الأعراف، باب المن والسلوى، ومسلم رقم (٢٠٤٩) في الأشربة، باب فضل الكمأة ومداواة العين بها، والترمذي رقم (٢٠٦٨) في الطب، باب الكمأة والعجوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٨١) قال: حدثنا سفيان. وأحمد (١/١٨٧) (١٦٢٥) قال: حدثنا معتمر بن سليمان. وفي (١/١٨٧) (١٦٢٦) قال: حدثنا سفيان. وفي (١/١٨٨) (١٦٣٢) قال:حدثنا عمر بن عبيد. وفي (١/١٨٨) (١٦٣٤) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، وفي (١/١٨٨) (١٦٣٥) قال: حدثنا محمد بن جعفر، قال:حدثنا شعبة. والبخاري (٦/٢٢) قال:حدثنا أبو نعيم، قال:حدثنا سفيان. وفي (٦/٧٥) قال: حدثنا مسلم،قال:حدثنا شعبة. وفي (٧/١٦٤) قال: حدثنا محمد بن المثنى قال: حدثنا غندر،قال:حدثنا قتيبة. ومسلم (٦/١٢٤) قال:حدثنا قيبة بن سعيد، قال: حدثنا جرير (ح) وحدثنا إسحاق بن إبراهيم،قال: أخبرنا جرير، وعمر بن عن عبيد (ح) وحددثنا وحدثنا محمد ابن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٦/١٢٥) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. (ح) وحدثنا يحيى بن حبيب الحارثي قال:حدثنا حماد بن زيد، قال:حدثنا حماد محمد بن شبيب، قال: سمعته من شهر بن حوشب، فسألته. فقال: سمعته من عبد الملك بن عمير. قال: فلقيت عبد الملك، فحدثني،وابن ماجة (٣٤٥٤) قال حدثنا محمد بن الصباح، قال:أنبأنا سفيان بن عيينة،الترمذي (٢٠٦٧) قال:حدثنا أبو كريب، قال: حدثنا عمر بن عبيد الطنافسي (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال:حدثنا شعبة. والنسائي في الكبرى (تحفة الأشراف) (٤٤٦٥) عن إسحاق بن إبراهيم. عن جرير، وعمر بن عبيد (ح) وعن علي بن حجر عن شعيب بن صفوان. (ح) وعن يحيى بن حبيب بن عربي، عن حماد بن زيد، عن محمد بن شبيب، قال: سمعته من شهر بن حوشب (ح) وعن إسحاق بن إبراهيم عن النضر بن شميل، عن شعبة.\nتسعتهم - سفيان بن عيينة، ومعتمر، وعمر بن عبيد، وسفيان الثوري، وشعبة، وجرير،وشهر،ومحمد ابن شبيب، وشعيب بن صفوان - عن عبد الملك بن عمير.\n\n٢-وأخرجه أحمد (١/١٨٨) (١٦٣٦) قال: حدثنا محمد بن جعفر،قال:حدثنا شعبة،والبخاري (٧/١٦٤)، ومسلم (٦/١٢٤) قالا:حدثنا محمد بن المثنى، قال: حدثنا غندر محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٦/١٢٤) قال: حدثنا سعيد بن عمرو الأشعثي، قال: أخبرنا عبثر، عن مطرف. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، عن مطرف، والنسائى في الكبري (تحفة الأشراف) (٤٤٦٥) عن إسحاق بن إبراهيم، عن جرير، عن مطرف (ح) وعن إسحاق بن إبراهيم، وعلي بن حجر.\nكلاهما عن جرير، عن مطرف (ح) وعن محمد بن المثنى، وعمرو بن يزيد الجرمي، كلاهما عن غندر، عن شعبة.\nكلاهما- شعبة، ومطرف- عن الحكم بن عتيبة، عن الحسن العرني.\nكلاهما - عبد الملك، والحسن العرني - عن عمرو بن حريث، فذكره.\n(*) لفظ رواية ابن عيينة، عن عبد الملك، ومطرف: «الكمأة من المن الذي أنزل الله ﷿ على بني إسرائيل، وماؤها شفاء للعين» .\n(*) في رواية شعبة قال: لما حدثني به الحكم لم أنكره من حديث عبد الملك.","vol":"7","page":522},{"text":"٥٦٤٤ - (ت) أبو هريرة - ﵁ -: أن ناسًا من أصحاب رسول الله - ﷺ-، قالوا لرسول الله - ﷺ-: الكمأة جُدَرِيُّ الأرض، فقال رسول الله - ﷺ-: «الكمأة من المنِّ، وماؤها شِفَاء للعين، والعجوةُ من الجنة، وهي شفاء من السُّمِّ، وقال أبو هريرة: فأخَذْتُ ثلاثةَ أكمُؤ ⦗٥٢٣⦘ أو خمسًا، أو سبعًا - فَعَصَرْتُهنَّ، وجعلتُ ماءَهن في قَارُورة، وكَحَلْتُ به جارية لي عَمْشَاء فَبَرأت» .\nوفي رواية: أن رسول الله - ﷺ- قال: «الْعَجْوَةُ من الجنَّة، وهي شِفَاء من السُّمِّ، والكمأةُ من المنِّ، وماؤها شِفَاء للعين» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكمأة جُدَرِيُّ الأرض) شبَّه الكمأة بالجُدَرِيِّ لظهورها من بطن الأرض، كما يظهر الجدري في جلد الإنسان، أراد به: ذَمَّها.\n_________\n(١) رقم (٢٠٦٨) و(٢٠٦٩) و(٢٠٧٠) في الطب، باب ما جاء في الكمأة والعجوة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٢٥) قال: حدثنا روح. والنسائي في الكبرى (الورقة / ٨٧ - أ) قال: أخبرنا علي بن الحسين، قال: حدثنا عبد الأعلى. كلاهما - روح، وعبد الأعلى - عن سعيد، عن قتادة، عن شهر بن حوشب، عن عبد الرحمن بن غنم، فذكره.\n* أخرجه أحمد (٢/٣٠١و ٤٨٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أبي بشر. وفي (٢/٣٠٥) قال: حدثنا أبو كامل، قال: حدثنا حماد، قال: حدثنا جعفر بن أبي وحشية. وفي (٢/٣٥٦ و٤٩٠) قال: حدثنا عبد الله بن بكر السهمي، قال: حدثنا سعيد بن أبي عروبة، عن قتادة. وفي (٢/٣٥٧) قال: حدثنا أسود بن عامر، قال: حدثنا أبان - يعني ابن يزيد العطار - عن قتادة. وفي (٢/٤٢١) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن سلمة، عن قتادة، وجعفر بن أبي وحشية، وعباد بن منصور. وفي (٢/٥١١) قال: حدثنا أبو داود، قال: حدثنا هشام، عن قتادة. والدارمي (٢٨٤٣) قال: أخبرنا يزيد بن هارون، قال: أخبرنا عباد - هو ابن منصور -. وابن ماجة (٣٤٥٥) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عبد الصمد، قال: حدثنا مطر الوراق. والترمذي (٢٠٦٨) قال: حدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثنا أبي، عن قتادة. والنسائي في الكبرى (الورقة / ٨٧ - أ) قال: أخبرنا نصير بن الفرج، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة. وفي (الورقة / ٨٧ - أ) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الأعلى بن عبد الأعلى، قال: حدثنا خالد. وفي (الورقة / ٨٧ - أ) قال: أخبرنا محمد بن بشار، في حديثه، عن محمد بن جعفر، قال: حدثنا شعبة، عن أبي بشر. وفي «تحفة الأشراف» (١٣٤٩٦) عن محمد بن بشار، عن معاذ بن هشام، عن أبيه، عن قتادة. وعن محمد بن بشار، عن أبي عبد الصمد عبد العزيز بن عبد الصمد، عن مطر الوراق.\nخمستهم - أبو بشر جعفر بن أبي وحشية، وقتادة، وعباد بن منصور، ومطر الوراق، وخالد الحذاء - عن شهر بن حوشب، عن أبي هريرة، فذكره. ليس فيه: - عبد الرحمن بن غنم -.\n(*) الروايات مطولة ومختصرة.\nوبلفظ: «العجوة من الجنة وفيها شفاء من السم، والكمأة من المن ومأوها شفاء للعين» .\nأخرجه الترمذي (٢٠٦٦) قال: حدثنا أبو عبيدة أحمد بن عبد الله الهمداني، وهو ابن أبي السفر، ومحمود بن غيلان، قالا: حدثنا سعيد بن عامر، عن محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"7","page":522},{"text":"<span data-type=\"title\" id=toc-1220>الحِنَّاء</span>\n٥٦٤٥ - (ت) سَلمى- هي امرأة كانت تخدِم بعضَ أزواج النبيِّ - ﷺ- قالت: ما كان نال (١) رسول الله - ﷺ- قَرْحَة ولا نَكْبَة إلا أمَرَني أن أضع عليها الحِنَّاء. أخرجه الترمذي (٢) .\n_________\n(١) في نسخ الترمذي المطبوعة: ما كان يكون برسول الله ﷺ ... .\n(٢) رقم (٢٠٥٥) في الطب، باب ما جاء في التداوي بالحناء، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١٥٦٣) قال:حدثني عبد الله بن مسلم. وأبو داود (٣٨٥٨) قال: حدثنا محمد بن الوزير الدمشقي. قال: حدثنا يحيى،يعني ابن حسان، قال: حدثنا عبد الرحمن بن أبي الموالى (٣٥٠٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا زيد بن الحباب. والترمذي (٢٠٥٤) قال: حدثنا محمد بن العلاء. قال: حدثنا زيد ين حباب.\nثلاثتهم - عبد الله بن مسلمة وعبد الرحمن بن أبي الموالي،وزيد بن الحبان، عن فائد،مولى عبيد الله بن علي بن رافع، عن مولاه عبيد الله بن على بن أبي رافع، فذكره.\n(*) وأخرجه الترمذي (٢٠٥٤) قال: حدثنا أحمد بن منيع. قال:حدثنا حماد بن خالد الخياط. قال: حدثنا فائد مولى لآل أبي رافع، عن علي بن عبيد الله، عن جدته سلمى، فذكره.\n(*) وأخرجه أحمد (/٤٦٢) قال حدثنا أبو عامر. قال: حدثنا عبد الرحمن، يعني ابن أبي الموالي، عن أيوب بن حسن بن علي بن أبي رافع، عن جدته سلمى،نحوه.\n(*) وأخرجه أحمد (٦/٤٦٢) قال: حدثنا أبو سعيد،مولى بن هاشم قال:حدثنا عبد الرحمن بن أبي الموالى. قال:حدثنا فائد، مولى بن رافع عن على بن عبيد الله بن أبي رافع، عن عمته سلمى، نحوه.","vol":"7","page":523},{"text":"<span data-type=\"title\" id=toc-1221>السَّنَا</span>\n٥٦٤٦ - (ت) أسماء بنت عميس - ﵂ -: أن رسول الله - ﷺ- قال لها: «بمَ تَسْتَمشِينَ؟ فقالت: بالشُّبْرُم، فقال حَارٌّ جارٌّ، قالت: ⦗٥٢٤⦘ ثم اسْتَمْشَيتُ بالسَّنا، فقال النبي - ﷺ-: «لو أن شيئًا كان فيه شفاء من الموت لكان في السَّنَا» . أخرجه الترمذي (١) .\nوفي أخرى ذكرها رزين مثلُه، وقال: عليكم بالسَّنا والسَّنُوت، فإنه لو كان شيء ينفع من الموت كان السَّنا» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِمَ تَسْتَمشِينَ) أي: بِمَ تَسْتَطْلِقين؟ وبأي دواء تُسْهِلين بطنك؟ فكنى عن ذلك بالمشي، لأن الإنسان يحتاج أن يمشي ويتردد إلى الخلاء مع شرب الدواء.\n(الشُّبْرُم): حب صغير، شبيه بالحمِّص يُتَّخذ في الأدوية.\n(حارٌّ جارٌّ) إتباع له، وكذلك: حارٌّ يارٌّ، وحرَّان يرَّان.\n(السَّنَا والسَّنوت) السَّنا: نَبْتٌ يُتداوى به معروف، والسَّنُوت: العسل، وقيل: الرُّب، وقيل: الكُّمون، وقيل: ضرب من التمر.\n_________\n(١) رقم (٢٠٨٣) في الطب، باب ما جاء في السنا، من حديث عبد الحميد بن جعفر عن عتبة بن عبد الله عن أسماء بنت عميس ﵂، وعتبة بن عبد الله، ويقال: عتبة بن عبيد الله، ويقال: اسمه زرعة بن عبد الرحمن، وهو مجهول، ورواه ابن ماجة رقم (٣٤٦١) في الطب، باب دواء المشي، من حديث عبد الحميد بن جعفر عن زرعة بن عبد الرحمن عن مولى لعمر التيمي، وعلى هذا، فرواية الترمذي منقطعة لسقوط المولى منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: عن مولى لمعمر التيمي، عن أسماء بنت عميس. قالت: قال لي رسول الله -ﷺ-: «بماذا كنت تستمشين؟ قلت: بالشبرم. قال: حار جار، ثم استمشيت بالسنى. فقال: لو كان شيء يشفي من الموت، كان السنى أو السنى شفاء من الموت» .\nأخرجه أحمد (٦/٣٦٩) قال: حدثنا عبد الله بن محمد. قال عبد الله بن أحمد بن حنبل: وسمعته أنا من عبد الله بن محمد بن أبي شيبة. ابن ماجة (٣٤٦١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة، عن عبد الحميد بن جعفر، عن زرعة عن عبد الرحمن، عن مولى لمعمر التيمي فذكره.\nأخرجه الترمذي (٢٠٨١) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بكير. قال: حدثنا عبد الحميد بن جعفر. قال: حدثني عتبه عبد الله، فذكره.\nقلت: زرعة بن عبد الرحمن ويقال: عتبة بن عبد الله ويقال: ابن عبد الله مجهول. وهو في السند الأول يحدث بواسطة.\nفكأن رواية الترمذي منقطعة إن كان الأول محفوظ. وعلى كل فالحديث ضعيف.","vol":"7","page":523},{"text":"<span data-type=\"title\" id=toc-1222>العود الهندي</span>\n٥٦٤٧ - (خ م د) أم قيس بنت محصن - ﵂ - قالت: دخلت بابْن لي على رسول الله - ﷺ-، وقد أعْلَقْتُ عليه من العُذْرَةِ، فقال: ⦗٥٢٥⦘ عَلاَمَ تدْغَرْنَ أولادكُنَّ بهذا العِلاَق؟ عليكم بهذا العُود الهندي فإن فيه سبعةَ أشْفِية، منها ذَاتُ الجنب، يُسْعَطُ من العُذْرة، ويُلَدُّ من ذات الجنب» . قال سفيان: فسمعت الزهري يقول: «بَيَّنَ لنا اثْنَتَيْنِ، ولم يُبَيِّن لنا خمسًا» .\nقال البخاري: وقال يونس وإسحاق بن راشد عن الزهري: «عَلَّقْتُ عليه» وفي رواية «وقد أعْلَقْتُ من العذرة» ولم يذكر «عليه»، وفي أخرى: فقال: «اتَّقُوا الله، عَلام تَدْغَرْنَ أوْلاَدَكُنَّ بهذه الأعلاق؟ قال علي - يعني: ابن المديني - فقلت لسفيان: فإن معمرًا يقول: «أعْلَقْتُ عليه» قال: لم يحفظ، إنما قال: «أعْلَقْتُ عنه» حفظته من في الزهريِّ، ووصف سفيان العلاق: يُحنَّك بالإصبع، وأدخل سفيان إصبَعه في حَنكِه - وقال: إنما يعني رفع حنكه بإصبعه.\nوفي أخرى قال يونس: أعْلقتُ: غَمزْتُ: فهي تخاف أن تكون به عذْرة، وفيه: «عليكن بهذا العود الهندي، يعني به الكُسْتَ» قال البخاري: والقسط الهندي: البحري، وهو الكُسْتُ، مثلُ الكافور والقافُور، ومثل: كُشِطَتْ: نزعتْ، وقرأ عبد الله «قُشِطَتْ» . أخرجه البخاري ومسلم، وأخرج أبو داود الرواية الأولى (١) . ⦗٥٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّعُوط): ما يُستعَط به في الأنف.\n(أعْلَقْتُ) أعلقتُ على الصبي، وأعلقت عنه أُعْلِقُ إعْلاقًا والإعلاق: مُعالَجَة الصبي من العُذْرة، قال الخطابي: المحدِّثون يقولون: أعلقت عليه، وإنما هو أعلقت عنه، أي: دفعت عنه العذرة بالإصبع ونحوها، وقد جاء في بعض الروايات «أعلقت عنه» وقال الجوهري: الإعلاق: الدَّغْر، يقال: أعْلَقَت المرأة ولدها من العُذْرة: إذا رَفَعَتْها بيدها، وقد جاء في بعض الروايات «العِلاق» والمعروف: الإعلاق.\n(العُذرة) بالضم: وَجَعٌ يعرضُ في الحلق من الدم.\n(عَلام تَدْغَرْنَ) الدَّغْر: علاج العذرة، وهو أن ترفع لَهَاة المعذور بالإصبع، و«علام» بمعنى: على أي شيء والأصل: على ما، فأُسقِطت الألف تخفيفًا، كقولهم: عمَّ وفيم [ولم] وبِمَ؟.\n_________\n(١) رواه البخاري ١٠ / ١٢٤ في الطب، باب السعوط بالقسط الهندي والبحري، باب اللدود، وباب العذرة، وباب ذات الجنب، ومسلم رقم (١٢١٤) في السلام، باب التداوي بالعود الهندي، وهو الكست، وأبو داود رقم (٣٨٧٧) في الطب، باب العلاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه (٥٣٧٥) .","vol":"7","page":524},{"text":"<span data-type=\"title\" id=toc-1223>الكُحْل</span>\n٥٦٤٨ - (ت س) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- قال: «عليكم بالإثْمِد، وقال: إن من خير أكْحالِكم الإثْمِدَ: يجلو البصر، ويُنْبِتُ الشَّعَر، قال: وكان رسول الله - ﷺ- إذا اكْتَحَلَ يكتَحلُ في اليمنى ثلاثة، يَبْتدِئ بها، ويَخْتِم بها، وفي اليسرى ثِنْتَين» . ⦗٥٢٧⦘\nوفي رواية: أنَّ النبي - ﷺ- قال: «اكْتَحِلُوا بالإثْمِدِ، فإنه يَجْلُو البصر، ويُنْبِتُ الشعر، وزعم أن النبيَّ - ﷺ- كانت له مُكْحُلَة يكتحل منها كلَّ ليلة ثلاثَة في هذه، وثلاثة في هذه» وفي أخرى: أن رسول الله - ﷺ- قال: «إن من خير أكْحالكم الإثمد، إنه يجلو البصر، وينبت الشعر» أخرج الثانية الترمذي، والثالثة النسائي، والأولى ذكرها رزين (١) .\n_________\n(١) رواه الترمذي رقم (١٧٥٧) في اللباس، باب ما جاء في الاكتحال، والنسائي ٨ / ١٥٠ في الزينة، باب الكحل، ورواه أيضًا أحمد في \" المسند \" ١ / ٣٥٤، وابن ماجة رقم (٣٤٩٧) في الطب، باب الكحل بالإثمد، وأبو داود رقم (٤٠٦١) في اللباس، باب في البياض، بزيادة في أوله: \" البسوا من ثيابكم البياض فإنها خير ثيابكم وكفنوا فيها موتاكم ... \" وذكر الحديث، وقال الترمذي: حديث ابن عباس حديث حسن، وهو كما قال، قال: وفي الباب عن جابر وابن عمر وقال: وروي من غير وجه عن النبي ﷺ أنه قال: \" وعليكم بالإثمد، فإنه يجلو البصر وينبت الشعر \"، وقال الحافظ في \" الفتح \": وقد ورد التنصيص عليه في حديث ابن عباس ورفعه \" اكتحلوا بالإثمد، فإنه يجلوا البصر، وينبت الشعر \" أخرجه الترمذي وحسنه واللفظ له، وابن ماجة، وصححه ابن حبان، وأخرجه الترمذي من وجه آخر عن ابن عباس في \" الشمائل \"، وفي الباب عن جابر عند الترمذي في \" الشمائل \" وابن ماجة وابن عدي من ثلاث طرق عن ابن المنكدر عنه بلفظ \" عليكم بالإثمد فإنه يجلو البصر، وينبت الشعر \" وعن علي عند ابن أبي عاصم والطبراني، ولفظه \" عليكم بالإثمد فإنه منبتة للشعر، مذهبة للقذى، مصفات للبصر \"، وسنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (١/٣٤٥) (٣٣١٨) قال: حدثنا يزيد. وفي (٣٥٤) (٣٣٢٠) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل. وعبد بن حميد (٥٧٣) قال: حدثنا يزيد بن هارون، وابن ماجة (٣٤٩٩) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا يزيد بن هارون. والترمذي (١٧٥٧) قال: حدثنا محمد حميد، قال: حدثنا أبو داود الطيالسي (ح) وحدثنا على بن حجر، ومحمد بن يحيى، قالا: حدثنا يزيد بن هارون. وفي (٢٠٤٨) قال: حدثنا محمد بن يحيى، قال: حدثنا يزيد بن هارون. وفي الشمائل (٤٩) قال: حدثنا محمد بن حميد الرازي، قال: حدثنا أبو داود الطيالسي. وفي (٥٠) قال: حدثنا عبد الله بن الصباح الهاشمي البصري، قال: أخبرنا عبيد الله بن موسى، قال: أخبرنا إسرائيل (ح) وحدثنا على بن حجر، قال: حدثنا يزيد بن هارون.\nثلاثتهم - يزيد بن هارون، وإسرائيل، وأبو داود - عن عباد بن منصور، عن عكرمة فذكره.","vol":"7","page":526},{"text":"<span data-type=\"title\" id=toc-1224>الماء</span>\n٥٦٤٩ - (خ م ت) رافع بن خديج - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «الْحُمَّى من فَوْرِ جهنم، فأبردوها بالماء» . وفي رواية: «من فيح جهنم، فأبردوها بالماء» ⦗٥٢٨⦘ أخرجه البخاري ومسلم، والترمذي، وهذا لفظه قال: «الحمَّى فَور من النار، فأبردوها بالماء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَوْر جهنم) فَوْر الشيء: أَوَّلُه وشدَّتُه.\n(فَيح) النار: وَهَجُها.\n_________\n(١) رواه البخاري ١٠ / ١٥٠ في الطب، باب الحمى من فيح جهنم، وفي بدء الخلق، باب صفة النار، ومسلم رقم (٢٢١٢) في السلام، باب لكل داء دواء، والترمذي رقم (٢٠٧٤) في الطب، باب ما جاء في تبريد الحمى بالماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤٦٣) قال: حدثنا عفان. والبخاري (٧/١٦٧) قال: حدثنا مسدد. ومسلم (٧/٢٤) قال: حدثنا هناد بن السري. والترمذي (٢٠٧٣) قال: حدثنا هناد، والنسائى في الكبرى (تحفة الأشراف) (٣٥٦٢) عن هناد.\nثلاثتهم - عفان ومسدد، وهناد - قالوا: حدثنا أبو الأحوص.\n٢- وأخرجه أحمد (٤/١٤١) قال: حدثنا عبد الرحمن والدارمي (٢٧٧٢) قال: حدثنا محمد بن يوسف. والبخاري (٤/١٤٦) قال: حدثني عمرو بن عباس، قال: حدثنا عبد الرحمن. ومسلم (٧/٢٤) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، ومحمد بن حاتم، وأبو بكر بن نافع، قالوا: حدثنا عبد الرحمان بن مهدي.\nكلاهما - عبد الرحمن بن مهدي، وابن يوسف - عن سفيان.\n٣- وأخرجه ابن ماجة (٣٤٧٣) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا مصعب بن المقدام، قال: حدثنا إسرائيل.\nثلاثتهم- أبو الأحوص، وسفيان، وإسرائيل - عن سعيد بن مسروق، عن عباية بن رفاعة، فذكره.\n(*) وأخرجه عبد بن حميد (٤٢٤) قال: حدثني أبو الوليد، قال: حدثنا أبو الأحوص، قال حدثنا سعيد بن مسروق، عن عباية بن رفاعة بن رافع بن خديج عن أبيه، عن جده فذكره.","vol":"7","page":527},{"text":"٥٦٥٠ - (خ م ط ت) عائشة - ﵂ -: أنَّ النبي - ﷺ- قال: «الحمى من فَيْح جهنم، فأبردوها بالماء» . أخرجه البخاري ومسلم و«الموطأ» والترمذي (١) .\n_________\n(١) رواه البخاري ١٠ / ١٥٠ في الطب، باب الحمى من فيح جهنم، وفي بدء الخلق، باب الحمى من فيح جهنم، ومسلم رقم (٢٢١٠) في السلام، باب لكل داء دواء، والموطأ ٢ / ٩٤٥ في العين، باب الغسل بالماء من الحمى، والترمذي رقم (٢٠٧٥) في الطب، باب ما جاء في تبريد الحمى بالماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٠) قال: حدثنا يحيى. (ح) وحدثنا ابن نمير. وفي (٦/٩٠) قال: حدثنا سليمان بن داود الهاشمي. قال: أخبرنا إبراهيم بن سعد وعبد بن حميد (١٤٩٨) قال: حدثني محاضر. والبخاري (٤/١٤٧) قال:حدثنا مالك بن إسماعيل. قال: حدثني زهير. وفلي (٧/١٦٧) قال: حدثني محمد بن المثنى. قال:حدثنا يحيى. ومسلم (٧/٢٣) قال:حدثنا أبو بكر بن أبي شيبة وأبوكريب. قالا: حدثنا ابن نمير (ح) وحدثنا إسحاق بن إبراهيم. قال:حدثا أخبرنا خالد بن الحارث عبدة بن سليمان. وابن ماجة (٣٤٧١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير. والترمذي (٢٠٧٤) قال:حدثنا هارون بن إسحاق الهمداني. قال:حدثنا عبدة بن سليمان. والنسائى في الكبرى (تحفة الأشراف) (١٢/١٦٨٨٧) عن إسحاق بن إبراهيم، عن خالد بن الحارث. وفي (١٢/١٧٠٥٠) عن إسحاق بن إبراهيم، عن عبدة.\nسبعتهم - يحيى بن سعيد، ووعبد الله بن نمير،وإبراهيم بن سعد ومحاضر، وزهير بن معاوية،وخالد بن الحارث، وعبدة بن سليمان - عن هشام ابن عروة، عن أبيه، فذكره.","vol":"7","page":528},{"text":"٥٦٥١ - (خ م ط ت) أسماء بنت أبي بكر الصديق - ﵄ - عن النبيِّ - ﷺ- نحوه، أخرجه الترمذي. وفي رواية البخاري ومسلم: «أن أسماء كانت إذا أُتِيَتْ بالمرأة قد حُمَّت تَدْعُو لها: أخذت الماء فصبَّت بينها وبين جَيْبِها، وقالت: كان رسول الله - ﷺ- يأمرنا أن نُبْرِدَها بالماء» . ⦗٥٢٩⦘ وفي أخرى لهما: أن رسول الله - ﷺ- قال: «أبردوها بالماء» وقال: «إنها من فيح جهنم» وأخرج «الموطأ» روايتهما الأولى (١) .\n_________\n(١) رواه البخاري ١٠ / ١٤٩ في الطب، باب الحمى من فيح جهنم، ومسلم رقم (٢٢١١) في السلام، باب لكل داء دواء، والموطأ ٢ / ٩٤٥ في العين، باب الغسل بالماء من الحمى، والترمذي رقم (٢٠٧٥) في الطب، باب ما جاء في تبريد الحمى بالماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٥٨٦) . وأحمد (٦/٣٤٦) قال: حدثنا ابن نمير والبخاري (٧/١٦٧) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم ٧٠/٢٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبده بن سليمان. وفي (٧/٢٤) قال: حدثنا أبو كريب. قال: حدثنا ابن نمير وأبو أسامة، وابن ماجة (٣٤٧٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبده بن سليمان. والترمذي (٢٠٧٤) قال: حدثنا هارون بن إسحاق. قال: حدثنا عبدة والنسائى في الكبرى (تحفة الأشراف) (١١/١٥٧٤٤) عن قتيبة (ح) وعن الحارث بن مسكين، عن ابن القاسم. كلاهما عن مالك.\nأربعتهم - مالك، وعبد الله بن نمير، وعبدة بن سليمان، وأبو أسامة حماد بن أسامة - عن هشام بن عروة، عن فاطمة بنت المنذر، فذكرته.","vol":"7","page":528},{"text":"٥٦٥٢ - (خ م) عبد الله بن عمر - ﵄ - أن رسول الله - ﷺ- قال: «الحمَّى من فَيْح جهنم، فأطْفِئُوها بالماء» وكان ابن عمر إذا أصابته حُمَّى يقول: «رَبَّنَا اكْشِفْ عَنَّا الرِّجزَ إنا مؤمنون» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرِّجز): العذاب.\n_________\n(١) رواه البخاري ١٠ / ١٤٧ في الطب، باب الحمى من فيح جهنم، وفي بدء الخلق، باب صفة النار، ومسلم رقم (٢٢٠٩) في السلام، باب لكل داء دواء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: «الحمي من فيح جنهم، فأبردوها بالماء» .\nأخرجه مالك الموطأ (صفحة (٥٨٧) وأحمد (٢/١٢) (٤٧١٩) قال: حدثنا يحيى بن يحيى بن عبيد الله، البخاري (٤/١٤٧) قال:حدثنا مسدد، عن يحيى بن عبيد الله، وفي (٧/١٦٧) قال: حدثني يحيى بن سليمان قال:حدثني ابن وهب، قال:حدثنا مالك. ومسلم (٧/٢٣) قال: حدثني هارون بن سعيد الأيلي، قال:أخبرنا ابن وهب، قال: حدثين مالك. (ح) وحدثنا زهير بن حرب ومحمد بن المثنى. قالا: حدثنا يحيى، وهو ابن سعيد، وعن عبيد الله (ح) وحدثناه ابن نمير،قال حدثنا أبي محمد بن بشر (ح) وحدثنا أبو بكر بن أبي شيبة قال: حدثنا عبد الله بن نمير ومحمد بن بشر. قالا: حدثنا عبيد الله (ح) وحدثنا محمد بن رافع،قال: حدثنا ابن أبي فديك،قال: أخبرنا الضحاك، يعني ابن عثمان، وابن ماجة (٣٤٧٢) قال: حدثنا على بن محمد، قال: حدثنا عبد الله بن نمير،عن عبيد الله بن عمر، والنسائى في الكبرى (الورقة ١٠٠-أ) قال: قال الحارث بن مسكين قراءة عليه وأنا أسمع: عن ابن القاسم، قال: حدثني مالك (ح) وأخبرنا إسحاق بن إبراهيم، قال: أخبرنا المعتمر، ومحمد بن بشر، عن عبيد الله. كلاهما - مالك وعبيد الله - عن نافع، فذكره.\nوعن محمد بن زيد بن عبد الله بن عمر بن الخطاب، عن ابن عمر،أن رسول الله -ﷺ- قال: «الحمى من فيح جهنم، فأطفؤها بالماء» .\nأخرجه أحمد (٢/٨٥) (٥٥٧٦) قال: حدثنا محمد بن جعفر. ومسلم (٧/٢٣) قال:حدثنا أحمد بن عبد الله بن الحكم، قال:حدثنا محمد بن جعفر (ح) وحدثني هارون بن عبد الله، قال: حدثنا روح.\nكلاهما - محمد بن جعفر، وروح - قالا: حدثنا شعبة، عن عمر بن محمد بن زيد، عن أبيه، فذكره.\n(*) أخرجه أحمد (٢/١٣٤ (٦١٨٣) قال:حدثنا يعقوب، قال: حدثنا عاصم بن محمد، عن أخيه عمر ابن محمد، عن محمد بن زيد، أو سالم،عن عبد الله بن عمر، فذكره.\nوعن سليط، عن ابن عمر، قال: قال:رسول الله -ﷺ-: «إذا أحسستم بالحمى فأطفئوها بالماء البارد» .\nأخرجه أحمد (٢/١١٩) (٦٠١٠) قال:حدثنا هاشم، قال:حدثنا جسر، قال: حدثنا سليط، فذكره.","vol":"7","page":529},{"text":"٥٦٥٣ - (خ) أبو جمرة [نصر بن عمران] قال: كنت أُجالِسُ ابنَ عباس بمكة، فَأخَذَتْني الحمَّى، فقال: أبْرِدْها عنك بماءِ زمزمَ، فإن رسول الله - ﷺ- قال: «إن الحمى من فيح جهنم، فأبردوها بالماء - أو قال: بماءِ زمزمَ» أخرجه البخاري (١) .\n_________\n(١) ٦ / ٢٣٨ في بدء الخلق، باب صفة النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٩١) (٢٦٤٩) قال: حدثناعفان،والبخاري (٤/١٤٦) قال:حدثني عبد الله بن محمد بن قال: حدثنا أبو عامر. والنسائي في الكبرى (تحفةالأشراف) (٦٥٣٠) عن الحسن بن إسحاق بن عفان.\nكلاهما- عفان، وأبو عامر قالا: حدثنا همام، قال: أخبرنا أبو جمرة الضبعي، فذكره.","vol":"7","page":529},{"text":"٥٦٥٤ - (ت) ثوبان - ﵁ - أن رسول الله - ﷺ- قال: «إذا أصاب أحدَكم الحمَّى، فإن الحمى قطعة من النار، فليُطفئها عنه بالماء: فليستنقِعْ في نهر جار، وليستقبلْ جِرْيَتَه، فيقول: بسم الله، اللَّهم اشْفِ عَبدَك، وصدِّق رسولَك، بعد صلاة الصبح قبل طلوع الشمس، ولْيَنْغَمِسْ فيه ثلاث غَمَسات ثلاثةَ أيام، فإن لم يبرَأ في ثلاث فخمس، فإن لم يبرأ في خمس فسبع، فإن لم يبرأ في سبع فتسع، فإنها لا تكاد تُجَاوِزُ تسعًا بإذن الله ﷿» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٨٥) في الطب، باب رقم (٣٣)، من حديث مرزوق أبي عبد الله الشامي، عن سعيد رجل من أهل الشام عن ثوبان ﵁، وقد سماه الحافظ في \" التهذيب \" سعيد بن زرعة، وقال: قال أبو حاتم: مجهول، وذكره ابن حبان في \" الثقات \"، وقال الحافظ في \" الفتح \": وفي سنده سعيد بن زرعة، وهو مختلف فيه، ولذلك قال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٢٨١) .والترمذي (٤٨٢٥) قال:حدثنا أحمد بن سعيد الأشقر، الرباطي. كلاهما - ابن حنبل، وأحمد بن حنبل - قالا:حدثا روح بن عبادة، قال: حدثنا مرزوق أبو عبد الله الشامي، قال:حدثنا سعيد رجل من أهل الشام فذكره.\n(*) لم يسمه في رواية الترمذي.","vol":"7","page":530},{"text":"٥٦٥٥ - () عبد الله بن عمر - ﵄ - أن رسول الله - ﷺ- قال: «إنَّ جبريل علَّمني دواء يَشْفِي من كل داء، وقال لي: نَسَخْتُه في اللوح المحفوظ: تأخذُ من ماءِ مطر لم يَمْشِ في سَقْف، في إناء نظيف، فتقرأ عليه فاتحة الكتاب سبعين مرة، وآيةَ الكرسيِّ مثله، وسورة الإخلاص مثله، و﴿قل أعُوذُ بربّ الفَلَق﴾ مثله، و﴿قل أعوذ برب الناس﴾ مثله، ولا إله إلا الله وحده لا شريك له، له الملك وله الحمد يحيي ويُميت، وهو حي لا يموت، بيده الخير، وهو على كل شيء قدير، ثم تصُوم سبعة أيام، وتفطر كل ليلة بذلك الماء» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ولم نقف له على سند، وعلامات الضعف أو الوضع عليه لائحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول. ولم أهتد إليه.","vol":"7","page":530},{"text":"التَّلْبِينَة\n٥٦٥٦ - (خ م) عائشة - ﵂ -: كانت تأمرُ بالتَّلْبِينَةِ للمريض وللمحزون على الهالك، وكانت تقول: إني سمعتُ رسول الله - ﷺ- يقول: إن التَّلْبِينَة تُجِمُّ فؤادَ المريض، وتَذهب ببعض الحزن» أخرجه البخاري ومسلم. وللبخاري: «أن عائشة كانت تأمرُ بالتلبينة، وتقول: هو البَغِيضُ النافع - تعني: التَّلْبِينَ» .\nوفي أخرى «أنها كانت إذا مات الميت من أهلها، فاجتمع لذلك النِّساء ثم تفرَّقنَ إلا أهلها وخَاصَّتَها، أمَرَت بِبُرْمة من تلبينة فطبخت، ثم صُنِع ثَريد، فصُبَّت التلبينة عليها، ثم قالت: كلنَ، فإني سمعتُ رسول الله - ﷺ- يقول: «التلبينة مَجَمَّة لفؤاد المريض، تذهب ببعض الحزن» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التَّلْبِينَة): حَسَاء يُتَّخذ من دقيق أو نخالة، وربما جُعل فيه عسل.\n(تُجِمُّ) الإجمام: الاستراحة، أَجَمَّ نفسه، إذا أراحها، والمُجِمَّة: المُزِيلة المذهبة للألم وللحُزْن.\n_________\n(١) رواه البخاري ١٠ / ١٢٣ و١٢٤ في الطب، باب التلبينة للمريض، وفي الأطعمة، باب التلبينة، ومسلم رقم (٢٢١٦) في السلام، باب التلبينة مجمة لفؤاد المريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨٠) قال:حدثنا هاشم. قال:حدثنا الليث،، وفي (٦/١٥٥) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث. وفي (٧/١٦١) قال: حدثنا حبان بن موسى. قال: أخبرنا عبد الله. قال: أخبرنا يونس بن يزيد. ومسلم (٧/٢٦) قال:حدي. والنسائي في الكبرى (تحفة الأشراف) (١٢/١٦٥٣٩) قال:محمد بن حاتم بن نعيم عن حبان بن موسى. عن عبد الله، عن يونس بن يزيد (ح) وعن نصير بن الفرج، عن حجاج بن محمد، عن ليث.\nكلاهما - الليث بن سعد، ويونس بن يزيد - عن عقيل بن خالد، عن ابن شهاب، عن عروة فذكره.\n(*) أخرجه الترمذي (٢٠٤٢) قال:حدثنا الحسين بن محمد، قال: حدثنا أبو إسحاق الطالقاني، عن ابن المبارك، عن يونس،عن الزهري، عن عروة، فذكره. ليس فيه عقيل.","vol":"7","page":531},{"text":"٥٦٥٧ - (ت) عائشة - ﵂ - قالت: كان رسول الله - ﷺ- إذا أصاب بعضَ أهله الوعْكُ أمَرَ بالحَساء من الخمير (١) فصُنِع، ثم أمرهم فَحَسوْا منه، ويقول: «إنه ليرتُو فؤادَ الحزين، ويسرو عن فؤاد السَّقيم، كما تسرو إحداكن الوسخَ عن وجهها بالماء» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لِيَرْتُو) أي: يشُدُّه ويُقَوِّيه.\n(يَسْرُو) أي: يكشفه ويُزيله.\n_________\n(١) جملة \" من الخمير \" ليست في نسخ الترمذي المطبوعة.\n(٢) رقم (٢٠٤٠) في الطب، باب ما جاء ما يطعم المريض، وهو حديث حسن، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/٣٢)،ابن ماجة (٣٤٤٥) قال:حدثنا إبراهيم بن سعيد الجوهري، والترمذي (٢٠٣٩) قال: حدثنا أحمد بن منيع، والنسائى في الكبرى (تحفة الأشراف) (١٢/١٧٩٩٠) عن زياد بن أيوب. أربعتهم - أحمد، وإبراهيم بن سعيد، وأحمد بن منيع، وزياد بن أيوب - عن إسماعيل بن إبراهيم بن علية، قال: حدثنا محمد بن السائب بن بركة عن أمه، فذكرته.","vol":"7","page":532},{"text":"<span data-type=\"title\" id=toc-1226>أبوال الإبل</span>\n٥٦٥٨ - (ت) أنس بن مالك - ﵁ -: أن ناسًا من عُرَيْنَةَ قَدِمُوا المدينَةَ فَاجْتَوَوْها، فبعثهم رسول الله - ﷺ- في إبل الصدقة، وقال: «اشْرَبُوا من ألبانها وأبوالها» أخرجه الترمذي (١)، وهو طرف من حديث طويل قد أخرجه البخاري ومسلم، وهو مذكور في «كتاب الحدود» من «حرف الحاء» (٢) وقد تقدَّم ⦗٥٣٣⦘ في «الفصل الرابع» من «الباب الثالث» من «كتاب الطعام» حديث أبي ثعلبة الخشني، أخرجه البخاري، وفيه ذكر التَّداوي بأبوال الإبل، وألبان الأُتن، ومرارة السَّبُع (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اجْتَوَوها) اجْتَوَيْتُ المكان: إذا اسْتَوْخَمته، ولم يُوافق طَبْعَك، وهو افتعال من الجَوَى: المرض.\n_________\n(١) رقم (٢٠٤٣) في الطب، باب ما جاء في شرب أبوال الإبل، وهو حديث صحيح.\n(٢) تقدم الحديث من رواية البخاري ومسلم والترمذي وأبي داود والنسائي برقم (١٨٠٥) في كتاب الحدود فليراجع.\n(٣) انظر الحديث رقم (٥٥٥٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه برقم (١٠٨٥)","vol":"7","page":532},{"text":"<span data-type=\"title\" id=toc-1227>أدوية مشتركة</span>\n٥٦٥٩ - (خ) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- قال: «الشِّفَاء في ثلاثة: شَرْبَةِ عسل، وشَرْطَةِ مِحجَم، وكيَّة بنار، وأنْهَى أمَّتي عن الكيِّ» أخرجه البخاري. وفي رواية: أنَّ النبي - ﷺ- قال: «في العسل والحَجْمِ الشِّفَاءُ» (١) .\n_________\n(١) ١٠ / ١١٦ في الطب، باب الشفاء في ثلاث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٤٥) (٢٢٠٨) .البخاري (٧/١٥٨) قال:حدثني الحسين،قال: حدثنا أحمد بن منيع،وفي (٧/١٥٩) قال:حدثني محمد بن عبد الرحيم، قال: أخبرنا سريج بن يونس أبوالحارث. وابن ماجة (٣٤٩١) قال: حدثنا أحمد بن منيع.\nثلاثتهم - أحمد بن حنبل، وأحمد بن منيع، وسريج بن يونس - عن مروان بن شجاع، عن سالم الأفطس، عن سعيد بن جبير، فذكره.\n(*) رواية أحمد بن حنبل ليس فيها ذكر النبي -ﷺ-.","vol":"7","page":533},{"text":"٥٦٦٠ - (خ م) جابر بن عبد الله - ﵄ - قال: سمعتُ رسول الله - ﷺ- يقول: «إنْ كان في شيء من أدْوِيتكم خير، ففي شَرْطَةِ محجم، أو شَربةِ عسل، أو لَذْعَة بنار توَافِقُ الدَّاء، وما أُحِبُّ أن أكْتَويَ» .\nوفي رواية «إن كان في شيء من أدويتكم شفاء، ففي شرطة محجم، ⦗٥٣٤⦘ أو لذعة بنار، وما أحِبُّ أن أكتويَ» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ١١٨ في الطب، باب الدواء بالعسل، وباب الحجامة من الداء، وباب الحجم من الشقيقة والصداع، وباب من اكتوى أو كوى غيره، ومسلم رقم (٢٢٠٥) في السلام، باب لكل داء دواء واستحباب التداوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٤٣) قال: حدثنا محمد بن عبد الله بن الزبير (وهو أبو أحمد الزبيري) والبخاري (٧/١٥٩) قال: حدثنا أبو نعيم. وفي (٧/١٦٢) قال: حدثنا إسماعيل بن أبان. وفي (٧/١٦٣) قال: حدثنا أبو الوليد، هشام بن عبد الملك. ومسلم (٧/٢١) قال: حدثني نصر بن علي الجهضمي قال: حدثني أبي.\nخمستهم - الزبيري، وأبو نعيم، وأبن أبان، وأبو الوليد، والجهضمي - عن عبد الرحمن بن سليمان بن الغسيل، عن عاصم بن عمر بن قتادة، فذكره.","vol":"7","page":533},{"text":"٥٦٦١ - (ت) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- قال: «إن خَيرَ ما تَدَاوَيْتُم به: السَّعُوطُ، واللَّدُودُ، والحِجَامَةُ، والمشِيُّ، فلما اشتكى رسول الله - ﷺ-، لَدَّه أصحابُه، فلما فرغ قال: لُدُّوهم فَلَدُّوهم إلا العباس» .\nوفي رواية مثله إلى قوله: «المشي» وقال: «وخير ما اكْتحلتم به الإثمدُ، فإنه يَجْلو البصر، ويُنْبت الشعر، قال: وكان رسول الله - ﷺ- له مُكْحُلَة يكتحل منها عند النوم ثلاثًا في كل عين» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المَشِيّ) شربت مَشُوًّا ومَشِيًّا: إذا شربت مسهِلًا.\n_________\n(١) رقم (٢٠٤٨) و(٢٠٤٩) في الطب، باب ما جاء في السعوط وغيره، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح: أخرجه الترمذي (٢٠٤٧) قال: حدثنا محمد بن مدويه،قال: حدثنا عبد الرحمان بن حماد الشعبي. وفي (٢٠٤٨) قال: حدثنا محمد بن يحيى، قال: حدثنا يزيد بن هارون. وفي (٢٠٥٣) قال: حدثنا عبد بن حميد، قال: أخبرنا النضر بن شميل.\nثلاثتهم - عبد الرحمن، ويزيد، والنضر - قالوا:حدثنا عباد بن منصور قال:سمعت عكرمة،فذكره.","vol":"7","page":534},{"text":"٥٦٦٢ - (ت) زيد بن أرقم - ﵁ - أن رسول الله - ﷺ- كان يَنْعَتُ الزيت والوَرْس من ذات الجنب، قال قتادة: يَلُدُّه، ويُلَدُّ من الجانب الذي يشتكيه. ⦗٥٣٥⦘\nوفي رواية قال: «أمرنا رسول الله - ﷺ- أن نتداوى من ذات الجنب بالقُسط البحريِّ والزيت» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٧٩) و(٢٠٨٠) في الطب، باب ما جاء في دواء ذات الجنب، ورواه أيضًا ابن ماجة رقم (٣٤٦٧) في الطب، باب دواء ذات الجنب، والحاكم في \" المستدرك \" ٤ / ٢٠٢ وصححه، ووافقه الذهبي، وفي سنده ميمون أبو عبد الله البصري الكندي، وهو ضعيف، ولكن له شواهد بمعناه يقوى بها، ولذلك قال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٣٦٩) قال: حدثنا أبو داود، قال أخبرنا شعبة، عن خالد الحذاء، وفي (٤/٣٧٢) قال: حدثنا علي بن عبد الله، قال: حدثنا معاذ، ابن هشام قال: حدثني أبي، عن قتادة، وابن ماجة (٣٤٦٧) قال: عبد الرحمن بن عبد الوهاب، قال: حدثنا يعقوب بن إسحاق، قال: حدثنا عبد الرحمن بن ميمون. والترمذي (٢٠٧٨) قال: حدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، وفي (٢٠٧٩) قال: حدثنا رجاء بن محمد العذري البصري، قال: حدثنا عمرو بن محمد بن أبي رزين، قال: حدثنا شعبة، عن خالد الحذاء، والنسائي في الكبرى (تحفة الأشراف) (٣٦٨٤) عن إسحاق بن إبراهيم، وعمرو بن علي، كلاهما عن معاذ بن هشام، عن أبيه عن قتادة. (ح) وعن محمد بن بشار، عن أبي داود، عن شعبة، عن خالد الحذاء.\nثلاثتهم - خالد، وقتادة، وعبد الرحمن - عن ميمون أبي عبد الله، فذكره.\nقلت: مداره على أبي عبد الله ميمون، ضعفوه.","vol":"7","page":534},{"text":"٥٦٦٣ - () عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- قال: «ماذا في الأمَرَّيْن من الشِّفَاءِ: الصَّبِرِ، والثُّفَّاء» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّبر) هذا الدواء المرّ المعروف.\n(الثُّفَّاء) [بضم المثلثة المشددة على وزن: قُرَّاء]-: الخردل، بلغة أهل الغور، وقيل: هو الحُرْف، [حَبُّ الرشاد] .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"7","page":535},{"text":"<span data-type=\"title\" id=toc-1228>أحاديث متفرقة</span>\n٥٦٦٤ - (د) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- اسْتَعَطَ. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٦٧) في الطب، باب في السعوط، وأخرجه البخاري ومسلم بأتم منه، ورواه الحاكم في \" المستدرك \" ٤ / ٢٠٣ وصححه الحاكم ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: تقدم تخريجه قريبا.","vol":"7","page":535},{"text":"٥٦٦٥ - (د ت) أم المنذر بنت قيس الأنصارية - ﵂ ⦗٥٣٦⦘ قالت: دخل عليَّ رسول الله - ﷺ- ومعه عليّ، وعليّ ناقِه، ولنا دَوَال مُعَلَّقة، فقام رسول الله - ﷺ- يأكل منها، وأخذ عليّ ليأكل منها، فَطفِق رسول الله - ﷺ- يقول له: مَهْ يا عليّ، إنك نَاقِه، فكفَّ عليّ، قالت: فَصنَعْتُ شَعِيرًا وسِلقًا وجئتُ به، فقال رسول الله - ﷺ-: «أصِبْ من هذا فهو أنْفَعُ لكَ» أخرجه أبو داود.\nوفي رواية الترمذي نحوه، وفيه: «فجعلتُ لهم سِلقًا وشعيرًا ... الحديث» [وفيه «أوْفَق لك»] (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَاقِه) الناقِه: الذي أبَلَّ من مرضه، ولم تتكامل صحته.\n(دَوَال) الدوالي: أعْذَاق من بُسْر تُعَلَّق: كلما أرْطَبَتْ أكل منها، واحدتها: دَالية.\n_________\n(١) رواه أبو داود رقم (٣٨٥٦) في الطب، باب في الحمية، والترمذي رقم (٢٠٣٨) في الطب، باب ما جاء في الحمية، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٦/٣٦٣) قال: حدثنا أبو عامر. وفي (٦/٣٦٤) قال: حدثنا يونس. وفي (٦/. ٣٦٤) قال: حدثنا سريج. وأبو داود (٣٨٥٦) قال: حدثنا هارون بن عبد الله، قال: حدثنا أبو داود وأبو عامر. وابن ماجة (٣٤٤٤٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يونس بن محمد (ح) وحدثنا محمد بن بشار، قال: حدثنا أبو عامر وأبو داود. والترمذي (٢٠٣٧) قال: حدثنا محمد بن بشار قال: حدثنا أبو عامر أبو داود.\nأربعتهم - أبو عامر، ويونس، وسريج وأبو داود - عن فليح بن سليمان، عن أيوب عن عبد الرحمن بن صعصة الأنصاري.\n٢- وأخرجه الترمذي (٢٠٣٧) قال: حدثنا عباس بن محمد الدوري. قال: حدثنا يونس بن محمد. قال: حدثنا فليح بن سليمان، عن عثمان بن عبد الرحمن التيمي.\nكلاهما- أيوب بن عبد الرحمن، وعثمان بن عبد الرحمن - عن يعقوب بن أبي يعقوب، فذكره.\nقال الحافظ في الإصابة (١٣/٢٩٥) (١٥١١): قال: الترمذي: حسن، لا نعرفه إلا من حديث فليح، وتعقيب بأنه جاء من طريق ابن أبي فديك عن محمد بن أبي يحيي الأسلمي، عن أبيه، عن يعقوب نحوه. ا. هـ","vol":"7","page":535},{"text":"٥٦٦٦ - (خ م ت) أبو حازم: قال: «إنه سمع سهل بن سعد يُسأل عن جُرح رسول الله - ﷺ- يوم أُحُد؟ فقال: جُرِحَ وَجهُ رسول الله - ﷺ-، وكُسِرَت رَبَاعِيَتُه، وهُشِمَت البَيْضة على رأسه، فكانت فاطمة بنت رسول الله - ﷺ- تغسل الدم، وكان عليّ يَسْكُب عليها بالمجنِّ، فلما رأت ⦗٥٣٧⦘ فاطمةُ أن الماءَ لا يَزِيدُ الدمَ إلا كثرة، أخذت قطعة حَصير فأحْرَقتْهُ حتى صار رمادًا، فألْصَقَتْهُ بالجرح، فاسْتَمْسك الدمُ» .\nأخرجه البخاري ومسلم.\nوفي رواية الترمذي قال: «اختلف الناس: بأيِّ شيء دُووِيَ رسول الله - ﷺ-؟ فسألوا سهل بن سعد، وكان آخرَ من بَقِيَ من أصحاب رسول الله - ﷺ- بالمدينة - قال: ما بقيَ أحد أعْلَمُ مني بما دُوويَ به جُرحُ رسول الله - ﷺ-، كانت فاطمةُ تغسل الدم عن وجهه، وعليّ يأتي بالماء في مجنَّة فأُخِذ حَصير فأُحْرِقَ وحُشيَ به جُرحُه» .\nوفي رواية مختصرًا قال سهل: «لما كان يومُ أحُد عَمَدَت فاطمةُ إلى حصير أحْرَقَتْهُ وألْصَقَتْهُ على جُرح رسول الله - ﷺ-» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هُشِمَت البَيْضَة) البَيْضَة: الخُوْذَة، والهَشْم: الكسر.\n(المِجَنُّ): التُّرْس.\n_________\n(١) رواه البخاري ٦ / ٦٩ في الجهاد، باب المجن ومن يتترس بترس صاحبه، وباب لبس البيضة، باب دواء الجرح بإحراق الحصير، وفي الوضوء، باب غسل المرأة أباها الدم عن وجهه، وفي المغازي، باب ما أصاب النبي ﷺ من الجرح يوم أحد، وفي النكاح، باب ﴿ولا يبدين زينتهن إلا لبعولتهن﴾، وفي الطب، باب حرق الحصير لسد الدم، ومسلم رقم (١٧٩٠) في الجهاد والسير، باب غزوة أحد، والترمذي رقم (٢٠٨٦) في الطب، باب التداوي بالرماد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٩٢٩) . وأحمد (٥/٣٣٠)، والبخاري (١/٧٠) قال: حدثنا محمد. وفي (٤/٧٩) قال: حدثنا علي بن عبد الله. وفي (٧/٥١) قال: حدثنا قتيبة بن سعيد. ومسلم (٥/١٧٨) قال: حدثناه أبو بكر بن أبي شيبة، وزهير بن حرب. وإسحاق بن إبراهيم. وابن أبي عمر. والترمذي (٢٠٨٥) قال: حدثنا ابن أبي عمر.\nتسعتهم - الحميدي، وأحمد، ومحمد، وعلي، وقتيبة، وأبو بكر، وزهير، وإسحاق، وابن أبي عمر - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٥/٣٣٤) قال: حدثنا ربعي بن إبراهيم، قال: حدثنا عبد الرحمن بن إسحاق.\n٣- وأخرجه عبد بن حميد (٤٥٣) قال: حدثني عبد الله بن سلمة، والبخاري (٤/٤٨) قال: حدثنا عبد الله بن مسلمة. ومسلم (٥/١٧٨) قال: حدثنا يحيى بن يحيى التميمي. وابن ماجة (٣٤٦٤) قال: حدثنا هشام بن عمار، ومحمد بن الصباح.\nأربعتهم - عبد الله بن مسلمة، ويحيى بن يحيى، وهشام، وابن الصباح - قالوا: حدثنا عبد العزيز بن أبي حازم.\n٤- وأخرجه البخاري (٤/٤٦و٧/١٦٧) قال: حدثنا سعيد بن عفير. وفي (٥/١٢٩) قال: حدثنا قتيبة بن سعيد. ومسلم (٥/١٧٨) قال: حدثنا قتيبة بن سعيد.\nكلاهما - سعيد بن عفير، وقتيبة - قالا: حدثنا يعقوب (يعني ابن عبد الرحمن القاري) .\n٥-وأخرجه مسلم (٥/١٧٨) قال: حدثنا عمرو بن سواء العامري، قال: أخبرنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، عن سعيد بن أبي هلال.\n٦- وأخرجه مسلم (٥/١٧٨) قال: حدثني محمد بن سهل التميمي. قال: حدثني ابن أبي مريم، قال: حدثنا محمد (يعني ابن مطرف) .\nستتهم - سفيان، وعبد الرحمن بن إسحاق، وعبد العزيز، ويعقوب، وسعيد، محمد بن مطرف - عن أبي حازم فذكره.\n(*) في «تحفة الأشراف» (٤٦٨٨) ذكر المزي أن حديث ابن ماجة عن محمد بن الصباح، وهشام بن عمار، عن سفيان بن عيينة، والذي في النسخة المطبوعة، عن عبد العزيز بن أبي حازم.\nهشمت البيضة: البيضة: الخوذة، والهشم: الكسر.\nالمجن: الترس.","vol":"7","page":536},{"text":"<span data-type=\"title\" id=toc-1229>الفصل الرابع: فيما نُهي عن التداوي به</span>\n٥٦٦٧ - (م ت د) وائل بن حجر - ﵁ -: «أن طارِقَ بن سُوَيد سأل النبيَّ - ﷺ- عن الخمر؟ فنهاه - أو كَرِهَ أن يصنَعَها - فقال: إنما أصْنَعُها للدَّواء؟ فقال: إنه ليس بدواء، ولكنه داء» أخرجه مسلم.\nوفي رواية الترمذي: أنه شهد النبيَّ - ﷺ- وسأله سويد بن طارق - أو طارق بن سويد - عن الخمر؟ فنهاه، فقال: إنَّا نتداوى بها، فقال رسول الله - ﷺ-: «ليست بدواء، ولكنها داء» .\nوعند أبي داود «أنه سأل النبيَّ - ﷺ- عن الخمر، فنهاه، ثم سأله، فنهاه، فقال له: يا نبيَّ الله، إنها دواء؟ فقال النبيُّ - ﷺ-: لا، ولكنها داء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولكنها داء) إنما سَمَّى الخمر داء، لما في شربها من الإثم، وقد يُستعمل لفظ الداء في الآفات والعيوب، ومساوئ الأخلاق، ألا تراه سمَّى البخل داء، فقال: «وأي داءٍ أدْوى من البخل؟» وقال: «دَبَّ إليكم داء الأمم: البغي والحسد» فنقلها النبي - ﷺ- من أمر الدنيا إلى أمر الآخرة، وحولَّها من ⦗٥٣٩⦘ باب الطبيعة إلى باب الشريعة، ومعلوم أن فيها دواء من بعض الأمراض وصحة لبعض الأبدان، وهذا كما نقل أيضًا «الرَّقُوب» فإنه سئل عن الرَّقوب؟ فقال: «هو الذي لم يَمُتْ له ولد» ومعلوم أنه في اللغة: الذي لم يعش له ولد، وكذلك قال في المُفْلِس: «هو الذي يأتي يوم القيامة وقد شتم هذا، وضرب هذا، فيُؤخَذ من حسناته لهم، ويؤخذ من سيئاتهم إليه، فيُطْرَح في النار» فكل هذا إنما هو على ضربٍ من التمثيل، وتحويله من أمر الدنيا إلى أمر الآخرة.\n_________\n(١) رواه مسلم رقم (١٩٨٤) في الأشربة، باب تحريم التداوي بالخمر، وأبو داود رقم (٣٨٧٣) في الطب، باب في الأدوية المكروهة، والترمذي رقم (٢٠٤٧) في الطب، باب ما جاء في كراهية التداوي بالمسكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣١١) قال: حدثنا حجاج بن محمد، ومحمد بن جعفر قالا: حدثنا شعبة. وفي (٤/٣١٧) قال: حدثنا عبد الرزاق. قال: أنبأنا إسرائيل وفي (٤/٣١٧) قال: حدثنا روح قال: حدثنا شعبة. وفي (٦/٣٩٩) قال: حدثنا وكيع، وحجاج. قالا: حدثنا شعبة. والدارمي (٢١٠١) قال: أخبرنا سهل بن حماد. قال: حدثنا شعبة. ومسلم (٦/٨٩) (قال: حدثنا محمد بن المثنى، ومحمد ابن بشار. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والترمذي (٢٠٤٦) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود، عن شعبة. (ح) وحدثنا محمود. قال: حدثنا النضر بن شميل، وشبابة، عن شعبة.\nكلاهما - شعبة، وإسرائيل - عن سماك بن حرب، عن علقمة بن وائل فذكره.","vol":"7","page":538},{"text":"٥٦٦٨ - (ت د) أبو هريرة - ﵁ - قال: «نهى رسول الله - ﷺ- عن كل دَواء خبيث، كالسُّمِّ ونحوه» أخرجه الترمذي.\nوعند أبي داود قال: «نهى رسول الله - ﷺ- عن الدَّوَاءِ الخبيثِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دواء خبيث) الدواء والخبيث يكون من جهتين، إحداهما: النجاسة وهو الحرام، كالخمر ونحوها، ولحوم الحيوان المحرَّمة وأرْوَاثِها وأبْوَالِها، وكلُّها نجسة وخبيثة، وتناولها حرام، إلا ما خصته السُّنَّة من أبوال الإبل عند بعضهم، والجهة الأخرى: من جهة الطعم والمذاق، ولا ينكر أن يكون كَرِه ذلك لما فيه من المشقة على الطباع، وكراهية النفوس لها.\n_________\n(١) رواه أبو داود رقم (٣٨٧٠) في الطب، باب في الأدوية المكروهة، والترمذي رقم (٢٠٤٦) في الطب، باب ما جاء فيمن قتل نفسه بسم أو غيره، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٣٠٥) قال: حدثنا أبو قطن. وفي (٢/٤٤٦ و٤٧٨) قال: حدثنا وكيع، وأبو داود (٣٨٧٠) قال:حدثنا هارون بن عبد الله، قال: حدثنا محمد بن بشر، وابن ماجة (٣٤٥٩) قال:حدثنا أبو بكر بن أبي شيبة، قال:حدثنا وكيع، والترمذي (٢٠٤٥) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك.\nأربعتهم - أبو قطن، ووكيع، ومحمد بن بشر، وعبد الله بن المبارك- عن يونس بن أبي إسحاق - عن مجاهد، فذكره.","vol":"7","page":539},{"text":"٥٦٦٩ - (د س) عبد الرحمن بن عثمان التيمي: «أن طبيبًا سأل رسول الله - ﷺ- عن ضِفدَع يجعلها في دواء؟ فنهاه النبيُّ - ﷺ- عن قَتْلِها» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رقم (٣٨٧١) في الطب، باب في الأدوية المكروهة، والنسائي ٧ / ٢١٠ في الصيد، باب الضفدع، وإسناده صحيح، ورواه أيضًا أحمد في \" المسند \"، والحاكم وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٤٥٣، ٤٩٩) قال حدثنا يزيد. وفي (٣/٤٩٩) قال: حدثنا هشام،وعبد بن حميد (٣١٣) قال:حدثنا عبد الملك بن عمرو. والدارمي (٢٠٠٤) قال: أخبرنا عبد الله بن عبد المجيد. وأبو داود (٣٨٧١) و٥٢٦٩) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. والنسائي (٧/٢١٠) قال: أخبرنا قتيبة، قال: حدثنا ابن أبي فديك.\nستتهم - يزيد بن هارون، وهاشم بن القاسم،وعبد الملك بن عمرو، وعبيد الله بن عبد المجيد، وسفيان ابن أبي فديك - عن ابن أبي ذئب عن سعيد بن خالد، عن سعيد بن المسيب، فذكره","vol":"7","page":540},{"text":"<span data-type=\"title\" id=toc-1230>الفصل الخامس: في الحِجامة</span>\n٥٦٧٠ - (ط) مالك بن أنس - ﵀ - بلغه: أن رسول الله - ﷺ- قال: «إنْ كان دواء يبلغ الداءَ، فإن الحِجَامَةَ تَبْلُغه» أخرجه «الموطأ» (١) .\n_________\n(١) بلاغًا ٢ / ٩٧٤ في الاستئذان، باب ما جاء في الحجامة وأجرة الحجام، وإسناده معضل، قال الزرقاني في \" شرح الموطأ \": صح بمعناه عن أبي هريرة وأنس وسمرة بن جندب، أقول: ويؤيد ذلك حديث البخاري عن ابن عباس مرفوعًا: \" الشفاء في ثلاثة: شرطة محجم، أو شربة عسل، أو كية بنار، وأنا أنهى أمتي عن الكي \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك (١٨٨٨) كتاب الجامع - باب ما جاء في الحجامة وأجرة الحجام قال الإمام الزرقاني: بلغه مما صح بمعانه عن أبي هريرة، وأنس، وسمره بن جندب.","vol":"7","page":540},{"text":"٥٦٧١ - (د) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إن كان في شيء ممَّا تَداوَيْتُم به خير فالحِجامةُ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٥٧) في الطب، باب في الحجامة، ورواه أيضًا ابن ماجة رقم (٣٤٧٦) في الطب، باب الحجامة، وإسناده حسن، وفي الصحيحين من حديث جابر ﵁ قال: سمعت رسول الله ﷺ يقول: \" إن كان في شيء من أدويتكم خير، ففي شرطة محجم، أو شربة من عسل، أو لذعة بنار، وما أحب أن أكتوي \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٣٤٢) قال:حدثنا عفان.. وفي (٢/٤٢٣) قال: حدثنا غسان وأبو داود (٣٨٥٧) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٣٤٧٦) قال:حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أسود بن عامر.\nأربعتهم - عفان، وغسان بن الربيع، وموسى بن إسماعيل، وأسود بن عامر - عن حماد بن سلمة، قال: حدثنا محمد بن عمرو، عن أبي سلمة فذكره.","vol":"7","page":540},{"text":"٥٦٧٢ - (د) أبو كبشة الأنماري (١) - ﵁ - «أن رسول الله - ﷺ- كان يَحْتَجِمُ على هَامَتِه وبين كَتِفَيْه، وهو يقول: من أهْرَاقَ من هذه الدماء فلا يضرُّه أن لا يتداوى بشيء لشيء» أخرجه أبو داود (٢) .\nوفي رواية ذكرها رزين «أن رسول الله - ﷺ- احْتَجَمَ في عشرةِ مواضع من بدنه، وكان يقول: من أهْرَاق من هذه الدِّماءِ فلا يَضُرُّه أن لا يتداوى لشيء» .\nقال (٣): «وكان رسول الله - ﷺ- يحتجم ثلاثًا في أخْدَعَيهِ وكاهِلِه، وبين كتفيه وكاهله» (٤) .\nوفي أخرى (٥) «أن رسول الله - ﷺ- احْتَجَمَ على هامَتِه من الشَّاةِ المسمومة» .\nقال معمر: «فاحتجمتُ أنا من غير سُمّ كذلك في يَافوخي، فذهب حُسْنُ الحفظ عني، حتى كنتُ أُلَقَّن فاتحة الكتاب في الصلاة» (٦) . ⦗٥٤٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أخْدَعَيه) الأخدعان: العِرقان المُكتَنِفان للعُنُق.\n(كاهِله) الكاهل: ما بين الكتفين.\n(الهامة) الرأس، وجمعها هام.\n_________\n(١) في المطبوع: أبو كبشة الأنصاري، وهو خطأ.\n(٢) رقم (٣٨٥٩) في الطب، باب موضع الحجامة، ورواه أيضًا ابن ماجة رقم (٣٤٨٤) في الطب، باب الحجامة، وإسناده حسن.\n(٣) أي: رزين.\n(٤) سيأتي الكلام على هذه الرواية في حديث أنس عند أبي داود رقم (٥٦٧٤) .\n(٥) هي لرزين أيضًا.\n(٦) هذه رواية رزين، والذي عند أبي داود رقم (٣٨٦٠) في الطب، باب في موضع الحجامة، قال معمر: احتجمت فذهب عقلي حتى كنت ألقن فاتحة الكتاب في صلاتي، وكان احتجم على هامته، وهو جزء من حديث أنس، وسيأتي الكلام عليه رقم (٥٦٧٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٨٥٩) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي وكثير بن عبيد، وابن ماجة (٣٤٨٤) قال: حدثنا محمد بن المصفي الحمصي.\nثلاثتهم - عبد الرحمن، وكثير، وابن المصفي - عن الوليد بن مسلم، عن ابن ثوبان، عن أبيه، فذكره.\nقلت: الوليد بن مسلم مدلس. وقد عنعن.","vol":"7","page":541},{"text":"٥٦٧٣ - (د) جابر بن عبد الله - ﵄ - أن رسول الله - ﷺ- احتجم على وَرِكِه من وَثْء (١) كان به. أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من وَثْء) الوَثْء: شبيه بالخلْع، وليس به.\n_________\n(١) وقد يترك همزه فيقال: وثي.\n(٢) رقم (٣٨٦٣) في الطب، باب متى تستحب الحجامة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٦٣) قال: حدثنا مسلم بن إبراهيم،ثنا هشام عن أبي الزبير، فذكره.","vol":"7","page":542},{"text":"٥٦٧٤ - (ت د خ م) أنس بن مالك - ﵁ - قال: «كان النبي - ﷺ- يحتجم في الأخْدَعَين والكاهل، وكان يحتجم لسبع عشرة، وتسع عشرة، وإحدى وعشرين» أخرجه الترمذي.\nوفي رواية أبي داود: «أن النبيَّ - ﷺ- احتجم [ثلاثًا] في الأخدَعَين والكاهل» (١) . ⦗٥٤٣⦘\nوعند البخاري ومسلم قال: «كان النبيُّ - ﷺ- يحتجم، ولم يكن يَظْلِمُ أحدًا أجرَه» (٢) .\n_________\n(١) رواه الترمذي رقم (٢٠٥٢) في الطب، باب ما جاء في الحجامة، وأبو داود رقم (٣٧٦٠) في الطب، باب في موضع الحجامة، ورواه أيضًا أحمد في \" المسند \" ٣ / ١٩١ و١٩٢، وابن ماجة رقم (٣٤٨٣) في الطب، باب الحجامة، من حديث جرير بن حازم عن قتادة عن أنس، قال الحافظ في \" التقريب \": جرير في حديثه عن قتادة ضعف، ومع ذلك فقد حسنه الترمذي، وصححه الحاكم، والنووي، وغيرهما.\n(٢) رواه البخاري ٤ / ٣٧٧ في الإجارة، باب خراج الحجام، ومسلم رقم (١٥٧٧) في السلام، باب لكل داء دواء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: دون ذكر المواقيت:\n١-أخرجه أحمد (٣/١١٩) قال: حدثنا وكيع. وفي (٣/٩١٩٢) قال: حدثنا بهز. وأبو داود (٣٨٦٠) قال: حدثنا مسلم بن إبراهيم. وابن ماجة (٣٤٨٣) قال: حدثنا علي بن أبي الخصيب، قال: حدثنا وكيع.\nثلاثتهم - وكيع، وبهز، ومسلم - عن جرير بن حازم.\n٢- وأخرجه الترمذي (٢٠٥١)، في الشمائل (٣٦٤) قال: حدثنا عبد القدوس بن محمد، قال: حدثنا عمرو بن عاصم، قال: حدثنا همام وجرير بن حازم.\nكلاهما ٠ همام، وجرير - عن قتادة، فذكره..\nأما رواية البخاري ومسلم\nأخرجه أحمد (٣/١٢٠) قال: ثنا وكيع. وفي (٣/٢١٥) قال: ثنا وكيع. وفي (٣/٢١٥) قال: ثنا محمد بن عبيد. وفي (٣/٢٦١)، والبخاري (٣/١٢٢) قال: حدثنا أبو نعيم. ومسلم (٧/٢٢) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، كلاهما عن وكيع.\nثلاثتهم - وكيع، ومحمد بن عبيد، وأبو نعيم - عن مسعر.\n٢-وأخرجه أحمد (٣/١٧٧) قال حدثناعبد الرحمن، قال: حدثنا سفيان الثوري.\nكلاهما- مسعر، والثوري - عن عمرو بن عامر، فذكره.\nقلت: لفظهما مقتصرا على ماذكره المنصف.","vol":"7","page":542},{"text":"٥٦٧٥ - (ت) عبد الله بن عباس - ﵄ - قال عكرمة: «كان لابن عباس غِلْمَة ثلاثة حَجَّامين (١)، وكان اثنان يُغِلاَّن [عليه وعلى أهله]، وواحد يحجمه ويحجم أهله، قال: قال ابن عباس: قال رسول الله - ﷺ-: «نِعْمَ العبد الحجَّامُ، يُذْهِبُ الدَّمَ، ويُجَفِّفُ الصُّلْبَ، ويَجْلو عن البَصَر» وقال: إن رسول الله - ﷺ- حيث عُرِج به، ما مرَّ على مَلأ من الملائِكَةِ إلا قالوا: عليك بالحجامة، وقال: إن خير ما تحتجمون فيه يومُ سبعَ عشرة، ويومُ تسعَ عشرة، ويومُ إحدى وعشرين، وقال: إن خير ما تداويتم به السَّعُوطُ واللَّدُودُ، الحجامةُ والمشِيُّ، وإن رسول الله - ﷺ- لَدَّه العباسُ وأصحابه، فقال رسول الله - ﷺ-: «مَنْ لَدَّني؟ فكلُّهم أمْسَكُوا، فقال: لا يَبْقى أحد مِمَّن في البيت إلا لُدَّ، غير عمِّه العباس» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ملأ) الملأ: أشراف الناس وغيرهم.\n_________\n(١) في نسخ الترمذي المطبوعة: حجامون\n(٢) رقم (٢٠٥٤) في الطب، باب ما جاء في الحجامة، وحسنه الترمذي، وهو كما قال، وقال الترمذي: وفي الباب عن عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٥٤) (٣٣١٦) قال:حدثنا يزيد. وعبد بن حميد (٥٧٤) قال: أخبرنا يزيد بن هارون. ابن ماجة (٣٤٧٧) قال:حدثنا نصر بن علي الجهضمي، قال:حدثنا زياد بن الربيع. والترمذي (٢٠٥٣) قال:حدثنا عبد بن حميد،قال: أخبرنا النضر بن شميل.\nثلاثتهم - يزيد بن هارون، وزياد بن الربيع، والنضر بن شميل - عن عباد بن منصور،عن عكرمة، فذكره.","vol":"7","page":543},{"text":"٥٦٧٦ - (د) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «مَن احتجم لسبع عشرة، وتسع عشرة، وإحدى وعشرين، كان شِفَاء من كل داء» أخرجه أبو داود (١) .\nوفي رواية ذكرها رزين «إذا وافق يومُ سبعَ عشرة يومَ الثلاثاء: كان دوَاءَ السَّنةِ لمن احتجم فيه» .\n_________\n(١) رقم (٣٨٦١) في الطب، باب متى تستحب الحجامة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٦١) قال: حدثنا أبو توبة الربيع بن نافع،قال: حدثنا سعيد بن عبد الرحمن الجمحي، عن سهيل، عن أبيه، فذكره.","vol":"7","page":544},{"text":"٥٦٧٧ - () عمران بن حصين﵁ - «أن رسول الله - ﷺ- كان يحتجم يوم سبعة عشر وتسعة عشر وأحد وعشرين» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"7","page":544},{"text":"٥٦٧٨ - (خ م) عاصم بن عمر بن قتادة - ﵀ -: أن جابر بن عبد الله عَادَ المُقَنَّع بن سنان، فقال: لا أبْرَحُ حتى تحتجم، فإني سمعتُ رسول الله - ﷺ- يقول: «إن فيه شِفاء» أخرجه البخاري ومسلم.\nوفي رواية لمسلم قال: جاءنا جابر بن عبد الله في أهلِنا، ورجل يشتكي خُرَاجًا به - أو جِرَاحًا - فقال: ما تشتكي؟ قال: خُرَاج بي قد شَقَّ عليَّ، فقال: يا غلام، ائْتِني بحجَّام، فقال له: ما تصنَعُ بالحجَّام يا أبا عبد الله؟ قال: أريد أنْ أُعَلِّقَ فيه مِحْجَمًا، فقال: والله إن الذُّباب لَيُصِيبُني، أو يصيبني الثوب فيؤذيني ويشقُّ عليَّ، فلما رأى تَبرُّمَه من ذلك قال: إني سمعتُ رسول الله - ﷺ ⦗٥٤٥⦘ يقول: «إن كان في شيء من أدويتكم خير، ففي شرطة محجم، أو شَربة مِنْ عسل، أو لَذعة بنار» قال رسول الله - ﷺ-: «وما أحبُّ أن أكتويَ، قال: فجاء بحجَّام فشرطه، فذهب عنه ما يجد» وهذه الرواية لم أجدها في كتاب الحميديِّ الذي قرأته (١) .\n_________\n(١) رواه البخاري ١٠ / ١٢٧ في الطب، باب الحجامة من الداء، وباب الدواء بالعسل، وباب الحجم من الشقيقة والصداع، وباب من اكتوى أو كوى غيره، ومسلم رقم (٢٢٠٥) في السلام، باب لكل داء دواء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣٥) قال: حدثنا هارون بن معروف، والبخاري (٧/١٦٢) قال: حدثنا سعيد بن تليد. ومسلم (٧/٢١) قال: حدثناهارون بن معروف، وأبو الطاهر. والنسائي في الكبرى (تحفة الأشراف - المزي) (٢٣٤٠) عن وهب بن بيان.\nأربعتهم- هارون، وسعيد بن أبو الطاهر، وابن بيان - عن ابن وهب، وقال: أخبرني عمرو، أن بكيرا حدثه، أن عاصم بن عمر بن قتادة حدثه، فذكره.\n(*) في رواية سعيد بن تليد، قال: حدثني ابن وهب، قال: أخبرني عمرو، وغيره.","vol":"7","page":544},{"text":"٥٦٧٩ - (م د) جابر بن عبد الله - ﵄ -: «أن أمَّ سلمة استأذنت رسول الله - ﷺ- في الحجامة، فأمر النبيُّ - ﷺ- أبا طَبْيَةَ أن يَحْجمها قال: حَسِبْتُ أنه قال: كان أخاها من الرضاعة، أو غلامًا لم يحتلم» . أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٢٢٠٦) في السلام، باب لكل داء دواء واستحباب التداوي، وأبو داود رقم (٤١٠٥) في اللباس، باب في العبد ينظر إلى شعر مولاته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٥٠) قال: حدثنا حجين، ويونس، ومسلم (٧/٢٢) قال:حدثنا قتيبة بن سعيد (ح) وحدثنا محمد بن رمح. وأبو داود (٤١٠٥) قال:حدثنا قتيبة، وابن وهب، وابن ماجة (٣٤٨٠) قال:حدثنا محمد بن رمح المصري.\nخمستهم - حجين، ويونس،وقتيبة، وابن رمح، وابن موهب - عن الليث بن سعد، عن أبي الزبير، فذكره.","vol":"7","page":545},{"text":"٥٦٨٠ - (ت) عبد الله بن مسعود - ﵁ - قال: «حدَّث رسول الله - ﷺ-: أنه ليلة أُسْرِيَ به ما مرَّ على ملأ من الملائكة إلا أمَرُوه: أن مُرْ أمَّتَك بالحجامة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٥٣) في الطب، باب ما جاء في الحجامة، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٥٢) قال:حدثنا أحمد بن بديل الكوفي، قال:حدثنا محمد بن فضيل، قال: ثنا عبد الرحمن بن إسحاق، عن القاسم بن عبد الرحمن هو ابن عبد الله بن مسعود عن أبيه، فذكره.\nقلت: عبد الرحمن اختلفوا في سماعه من أبيه وقد لقيه والمعتمد في السماع حديثان ليس هذا منهما.","vol":"7","page":545},{"text":"٥٦٨١ - (د) سلمى - خادم رسول الله - ﷺ - ﵂ - قالت: ما كان أحد يشتكي إلى رسول الله - ﷺ- وجعًا في رأسِه إلا قال: ⦗٥٤٦⦘ «احتجمْ، ولا وجعًا في رجليه، إلا قال: اخْتَضِبْهما» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٥٨) في الطب، باب في الحجامة، ورواه أيضًا مختصرًا الترمذي في الطب، باب ما جاء في التداوي بالحناء، وابن ماجة رقم (٣٥٠٢) في الطب، باب الحناء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه قريبا.","vol":"7","page":545},{"text":"٥٦٨٢ - (د) أبو بكرة بكار [بن عبد العزيز بن أبي بكرة] قال: «أخبرتني عمَّتي كَيِّسة (١) بنتُ أبي بكرة: أن أباها كان ينهى أهلَه عن الحجامة يوم الثلاثاء، ويَزْعُمُ عن رسول الله - ﷺ- أن يومَ الثلاثاءِ يومُ الدَّم، وفيه ساعة لا يَرقَأُ» أخرجه أبو داود (٢) .\nوزاد رزين «لا تَفْتَحوا الدم في سُلْطَانِه، فإنه اليوم الذي أثَّرَ فيه الحديد، ولا تَسْتَعْمِلوا الحديد في يوم سلطانه» .\n_________\n(١) في الأصل، وفي بعض النسخ المطبوعة: كبشة، والصواب كيسة، كما في كتب الرجال.\n(٢) رقم (٣٨٦٢) في الطب، باب متى تستحب الحجامة، وكيسة بنت أبي بكرة الثقفية، قال الحافظ في \" التقريب \": لا يعرف حالها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٨٦٢) قال: حدثنا موسى بن إسماعيل، قال: أخبرنا أبو بكر بكار بن عبد العزيز، قال: أخبرتني عمتي كيسة بنت أبي بكرة، فذكرته.","vol":"7","page":546},{"text":"٥٦٨٣ - (خ م د) عبد الله بن عباس - ﵄: «أن رسول الله - ﷺ- احتجم وأعطى الحجَّام أجرَه، واستَعَط» أخرجه البخاري ومسلم، وعند أبي داود بعد قوله: «أجرَه» «ولو علمه خبيثًا لم يعطه» (١) .\nوفد تقدم في «كتاب الحج» حديثُ احتجام النبيِّ - ﷺ- عن ابن عباس باختلاف طرقه، وسيجيء في «كتاب الكسب» .\n_________\n(١) رواه البخاري ٤ / ٣٧٧ في الإجارة، باب خراج الحجام، وفي البيوع، باب ذكر الحجام، وفي الطب، باب السعوط، ومسلم رقم (١٢٠٢) في السلام، باب لكل داء دواء، وأبو داود رقم (٣٤٢٣) في البيوع، باب في كسب الحجام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريحه في الحج.","vol":"7","page":546},{"text":"<span data-type=\"title\" id=toc-1231>الفصل السادس: في الكي</span>\n٥٦٨٤ - (م د) جابر بن عبد الله - ﵄ - قال: «رُمِيَ سعدُ بنُ مُعَاذ في أكْحَلِه، فحَسمه رسول الله - ﷺ - بيدِه بِمشْقَص، ثم وَرِمَتْ، فحَسَمه الثانية» أخرجه مسلم.\nوعند أبي داود: «أن رسول الله - ﷺ- كوَى سعدَ بنَ مُعاذ من رَمْيَتِهِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فحَسمه) حَسَمْتُ الجرح: إذا قطعتَ الدم الجاري منه بالكَيِّ.\n(مِشْقَص) المشقص: سهم له نصل طويل: وقيل: عريض، وقيل: هو النصل نفسه.\n(أكْحَله) الأكحل: عِرق في وسط الساعد يكثُر فَصْدُه.\n_________\n(١) رواه مسلم رقم (٢٢٠٨) في السلام، باب لكل داء دواء، وأبو داود رقم (٣٨٦٦) في الطب، باب في الكي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه وكوي سعد ثبت في صحيح مسلم.","vol":"7","page":547},{"text":"٥٦٨٥ - (م د) جابر بن عبد الله - ﵄ - قال: «بعث ⦗٥٤٨⦘ رسول الله - ﷺ- إلى أُبَيِّ بن كعب طبيبًا، فقطع منه عِرْقًا ثم كوَاهُ عليه» .\nوفي رواية «أن أُبَيَّ بن كعب رُمِيَ في يوم الأحزاب على أكْحَلِه، فكَواه رسول الله - ﷺ-» .\nأخرجه مسلم، وأخرجه أبو داود [إلى قوله: «فقطع منه عِرْقًا»] . ولم يذكر الكي (١) .\n_________\n(١) رواه مسلم رقم (٢٢٠٧) في السلام، باب لكل داء دواء، وأبو داود رقم (٣٨٦٤) في الطب، باب في موضع الحجامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٠٣) قال: حدثنا هشيم. وفي (٣/٣٠٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٣/٣١٥) قال: حدثنا أبو معاوية. وفي (٣،٣٧١) قال: حدثنامحمد بن عبيد، وعبد بن حميد (١٠١٨) قال: حدثنا يعلى، ومحمد بن عبيد، ومسلم (٧/٢٢) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة. وأبو كريب قال: يحيى: أخبرنا قال الآخران: حدثنا أبو معاوية (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير (ح) وحدثني إسحاق بن منصور، قال: أخبرنا عبد الرحمن، قال: أخبرنا سفيان (ح) وحدثني بشر بن خالد، وقال: حدثنا محمد (يعني ابن جعفر) عن شعبة، وأبو داود (٣٨٦٤) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا أبو معاوية. وابن ماجة (٣٤٩٣) قال: حدثنا عمرو بن نافع، حدثنا محمد بن عبيد الطنافسي.\nسبعتهم - هشيم، وشعبة، وأبو معاوية، ومحمد بن عبيد، ويعلي بن عبيد، وجرير، وسفيان - عن الأعمش، عن أبي سفيان، فذكره.","vol":"7","page":547},{"text":"٥٦٨٦ - (ط) يحيى بن سعيد - ﵀ - قال: «بلغني: أن أسْعَدَ بن زُرَارَةَ اكْتَوَى في زَمن رسول الله - ﷺ- من الذُّبَحة، فمات» أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الذُّبَحة) بفتح الباء: وجع يأخذ من الحلق، وقيل: قَرْحَة تطلع فيه، والعامة تقوله بسكون الباء.\n_________\n(١) ٢ / ٩٤٤ في العين، باب تعالج المريض بلاغًا، وإسناده منقطع، وقد وصله ابن ماجة رقم (٣٤٩٤) في الطب، باب من اكتوى من حديث أبي الزبير عن جابر بن عبد الله، ووصله أحمد ٤ / ٦٥ و٥ / ٣٧٨ من حديث أبي الزبير عن عمرو بن شعيب عن أبيه عن بعض أصحاب النبي ﷺ، وهو حديث حسن، يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (١٨٢٢) قال: عن يحيى بن سعيد، فذكره بلاغا قال الإمام الزرقاني: ووصله ابن ماجة عن جابر.","vol":"7","page":548},{"text":"٥٦٨٧ - (ت) أنس بن مالك - ﵁ -: «أن النبيَّ - ﷺ- كوى أسعد بن زرارة من الشَّوكة» أخرجه الترمذي (١) . ⦗٥٤٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشَّوكة): حُمْرَة تظهر في الوجه، وقد شيك الرجل: إذا أصابته هذه العِلَّة.\n_________\n(١) رقم (٢٠٥١) في الطب، باب ما جاء في الرخصة في الكي، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب، قال: وفي الباب عن أُبي وجابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول: أخرجه الترمذي (٢٠٥٠) قال: حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، قال: أخبرنا معمر، عن الزهري، فذكره.\nقلت: هذا حديث معلول يرويه البصريون عن معمر بن راشد الصنعاني من هذا الوجه، ولمعمر أغاليط عند البصريين هذا منها.\nقال أبو حاتم أخطأ فيه معمر إنما هو الزهري عن أبي أمامة بن سهل أن النبي -ﷺ- كوى أسعد. مرسل (٢/٢٦١) .\nوقد رواه معمر على الصواب في اليمانين، أخرجه عبد الرزاق (١٠/٤٠٦) وتابع معمر بن هذه الرواية الصحيحة صالح بن كيسان، أخرجه ابن سعد من طريقه بإسناد صحيح الطبقات (٢/٣/١٤٠) يبقى أن يقال: أبو أمامة معدود في الصحابة صحيحة عند البعض من أهل الفن، وهو الراجح عندي فبهذا يثبت كوي النبي -ﷺ- لسعد بن معاذ بن وأسعد بن زرارة، ولمزيد من الفائدة راجع ترجمة أسعد بن زرارة من تعجيل المنفعة (٤٥) ط دار العلمية بتحقيقي، وفتح المجيد ص٨٢ ط دار أهل السنة بتحقيقي.","vol":"7","page":548},{"text":"٥٦٨٨ - (ط) نافع - مولى ابن عمر - ﵀ -: «أن ابن عمر (١) اكْتَوَى من اللَّقوَةِ، ورُقِيَ من العقرب» أخرجه «الموطأ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللَّقوة): مرض يعرض للوجه، فيميله إلى أحد جانبيه.\n_________\n(١) في المطبوع: أن عمر، وهو خطأ.\n(٢) ٢ / ٩٤٤ في العين، باب تعالج المريض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٨٢٣) قال: عن نافع،فذكره.","vol":"7","page":549},{"text":"٥٦٨٩ - (د ت) عمران بن حصين - ﵁ - قال: «كان رسول الله - ﷺ- نهى عن الكيِّ، فابْتُلينا، فاكْتَوَيْنا كَيَّات، فما أفْلَحْنا ولا أنْجَحْنَا» .\nوفي رواية قال: «نُهينا عن الكيِّ» لم يزد.\nأخرجه الترمذي وأبو داود (١) . ⦗٥٥٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نهى عن الكي) قال الخطابي: نهيه عن الكي يحتمل أنه من أجل أنهم كانوا يُعظِّمون أمره، ويقولون: آخر الدواء الكي، ويرون أنه يَحْسِم الداء ويبرئه، وإذا لم يفعل ذلك عطب صاحبه، فنهاهم عنه إذا كان على هذا الوجه، وأباح لهم استعماله على معنى التوكل على الله ﷿، وطلب الشِّفاء منه، بما يحدث من البُرْء عقب استعماله، فيكون الكي والدواء سببًا لا علة، وهذا أمر قد تكثر فيه شكوك الناس، فتخطئ فيه ظنونهم، كما أكثر ما نسمعهم يقولون: لو أقام فلان بأرضه وبلده لم يهلك، ولو شرب الدواء لم يسقم، ونحو ذلك من تجريد إضافة الأمور إلى الأسباب، وتعليق الحوادث بها دون ما تسليط القضاء عليها، وتغليب المقادير فيها، فتكون الأسباب أمارات لتلك الكائنات، لا موجبات لها، يجوز أن يكون نهيه عن الكي: إذا كان يفعله احترازًا من الداء قبل وقوع الحاجة ونزول البلية، وذلك مكروه، وإنما أيبح العلاج والتداوي عند نزول الحاجة ودعاء الضرورة: ألا ترى أنه - ﷺ- كوى سعدًا حين خاف عليه الهلاك من النزف؟ ويحتمل أن يكون نهي عمران بن حصين خاصًا عن الكي في علة بعينها، لعلمه أنه لا ينجح، ألا تراه قال: «فما أفلحنا ولا أنجحنا» وقد كان به الباسور؟ أو لعلَّه نهاه عن ذلك لخطر فيه، والله أعلم.\n_________\n(١) رواه الترمذي رقم (٢٠٥٠) في الطب، باب في كراهية التداوي بالكي، وأبو داود رقم (٣٨٦٥) في الطب، باب في الكي، ورواه أيضًا أحمد في \" المسند \" ٤ / ٤٢٧، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال: وفي الحافظ في \" الفتح \" ١٠ / ١٣٠ بعد ذكر حديث عمران هذا: وسنده قوي، قال: والنهي فيه محمول على الكراهة، أو على خلاف الأولى، لما يقتضيه مجموع الأحاديث، وقيل: إنه خاص بعمران لأنه كان به الباسور، وكان موضعه خطرًا، فنهاه عن كيه، فلما اشتد عليه كواه فلم ينجح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٤٤٤) قال: حدثنا عفان، قال حدثنا حماد، قال: حدثنا ثابت. وفي (٤/٤٤٦) قال: حدثنا عبد الصمد، وعفان. قالا: حدثنا حماد قال: حدثنا أبو التياح (قال عفان أخبرنا أبو التياح) . وأبو داود (٣٨٦٥) قال: حدثنا موسى بن إسماعيل بن قال: حدثنا حماد، عن ثابت.\nكلاهما - ثابت، وأبو التياح يزيد بن حميد - عن مطرف، فذكره.\nالرواية الأولى:\nأخرجه أحمد (٤/٤٢٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) ويزيد بن قال: أخبرنا شعبة، عن قتادة. وفي (٤/٤٣٠) قال: حدثنا هشيم، عن يونس. وابن ماجة (٣٤٩٠) قال: حدثنا عمرو بن نافع، قال حدثنا هشيم بن منصور ويونس، والترمذي (٢٠٤٩) قال: حدثنا بن بشار، قال: حدثنا محمد ابن جعفر، قال: حدثنا شعبة، عن قتادة (ح) وحدثنا عبد القدوس بن محمد، قال: حدثنا عمرو بن عاصم، قال: حدثنا همام، عن قتادة، والنسائي في الكبرى (الورقة ٩٩ -ب) قال: أخبرنا يعقوب بن ماهان، هشيم، قال أخبرنا منصور ويونس.\nثلاثتهم - قتادة، يونس بن عبيد، ومنصور بن زاذان - عن الحسن، فذكره.","vol":"7","page":549},{"text":"٥٦٩٠ - (خ) أنس بن مالك - ﵁ - قال: «كُويتُ من ذَاتِ الجَنْبِ ورسول الله - ﷺ- حيّ، وشهدني أبو طلحة (١)، وأنسُ بنُ النضر (٢)، وزيدُ بنُ ثابت، وأبو طلحة كواني» أخرجه البخاري (٣) .\n_________\n(١) هو زيد بن سهل زوج والدة أنس بن مالك أم سليم.\n(٢) هو عم أنس بن مالك.\n(٣) ١٠ / ١٤٥ في الطب، باب ذات الجنب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١٠/١٤٥) قال: حدثنا عارم، حدثنا حماد قال: قرأ علي أيوب من كتب أبي قلابة منه ماحدث به، ومنه ما قرئ عليه، فذكره قلت:وأخرجه أحمد مختصرا على كوي أبو طلحة لأنس، وقال:حدثنا سليمان بن داود، قال:حدثنا عمران، عن قتادة، فذكره. المسند (٣/١٣٩) .","vol":"7","page":551},{"text":"٥٦٩١ - (م) مطرِّف [بن عبد الله بن الشخير]- ﵀ - قال: قال لي عمران بن حصين: «أُحدِّثُك حديثًا عسى اللهُ أن ينفعك به، إنه قد كان يُسلَّمُ عليَّ حتى اكتويتُ فتُرِكتُ، ثم تَركتُ الكيَّ فعاد» (١) .\nوفي رواية «أنه قال له ذلك في مرضه الذي مات فيه، وقال له: إن عِشْتُ فاكْتُمْ عليَّ، وإنْ مُتُّ فحدِّث به إنْ شِئْتَ» أخرجه ... (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُسلَّم عليَّ) قوله: كان يُسلَّم عليَّ، أراد أن الملائكة كانت تسلِّم عليه لإخلاصه، فلما اكتوى امتنعت من ذلك، لأنه يقدح في التوكل والانقياد لقضاء الله وقدره.\n_________\n(١) معنى الحديث: أن عمران بن حصين ﵁ كانت به بواسير، فكن يصبر على ألمها، وكانت الملائكة تسلم عليه، فاكتوى فانقطع سلامهم عليه، ثم ترك الكي، فعاد سلامهم عليه.\n(٢) كذا في الأصل بياض بعد قوله أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه مسلم رقم (١٢٢٦) في الحج، باب جواز التمتع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين على الأصول لم أهتد إليه.","vol":"7","page":551},{"text":"<span data-type=\"title\" id=toc-1232>الباب الثاني: في الرُّقَى والتمائم</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1233>الفصل الأول: في جوازها</span>\n٥٦٩٢ - (م د) عوف بن مالك [الأشجعي]- ﵁ - قال: «كنا نَرقي في الجاهلية، فقلنا: يا رسول الله، كيف ترى في ذلك؟ قال: اعْرِضُوا عليَّ رُقاكم، ثم قال: لا بأس بما ليس فيه شِرك» .\nأخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم (٢٢٠٠) في السلام، باب لا بأس بالرقى ما لم يكن فيه شرك، وأبو داود رقم (٣٨٨٦) في الطب، باب ما جاء في الرقى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٩) قال: حدثني أبو الطاهر. وأبو داود (٣٨٨٦) قال: حدثنا أحمد ابن صالح.\nكلاهما - أبو الطاهر أحمد بن عمرو بن السرح، وأحمد بن صالح - عن عبد الله بن وهب، قال: أخبرني معاوية بن صالح، عن عبد الرحمن بن جبير عن أبيه، فذكره.","vol":"7","page":552},{"text":"٥٦٩٣ - (م) جابر بن عبد الله - ﵄ - قال: «أرْخَص رسول الله - ﷺ- في رُقْيَةِ الحَيَّةِ لبني عمرو بن حزم، قال أبو الزبير: فسمعتُ جابر بن عبد الله يقول: لَدَغَتْ رجلًا منا عَقْرَب، ونحنُ جُلوس مع رسول الله - ﷺ-، فقال رجل: يا رسول الله، أرْقي؟ قال: مَن استطاع [منكم] أن ينفعَ أخاه فَلْيَفْعَلْ» . ⦗٥٥٣⦘\nوفي رواية قال: «رخَّصَ النبيُّ - ﷺ- لآل حزم في رقية الحية، وقال لأسماءَ بنتِ عُمَيس: ما لي أرى أجسام بني أخي ضَارِعَة، تُصِيبُهم الحاجةُ؟ قالت: لا، ولكنِ العَيْنُ تُسْرِعُ إليهم. قال: ارْقِيهم. قالت: فعرضتُ عليه. فقال: ارقيهم» .\nوفي أخرى قال جابر: «كان لي خال يَرْقي من العقرب، فنهى رسول الله - ﷺ- عن الرُّقَى، قال: فأتاه، فقال: يا رسول الله، إنَّك نَهيْتَ عن الرُّقى، وإني أرْقِي من العقرب؟ فقال: مَن استطاع منكم أن ينفعَ أخاه فليفعل» .\nوفي أخرى قال: «نهى رسول الله - ﷺ- عن الرُّقى، فجاء آلُ عمرو بن حزم إلى رسول الله - ﷺ-، فقالوا: يا رسول الله، إنه كانت عندنا رُقْية نرقي بها من العقرب، وإنك نهيت عن الرُّقى، قال: فعرضوها عليه، فقال: ما أرى بأسًا، من استطاع منكم أن ينفع أخاه فليفعل (١)» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضَارِعة) رجل ضارع الجسم. أي: ضعيف الجسم، ناحل الجسم.\n_________\n(١) في نسخ مسلم المطبوعة: فلينفعه.\n(٢) رقم (٢١٩٨) و(٢١٩٩) في السلام، باب استحباب الرقية من العين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي سفيان، عن جابر قال: حدثنا «نهى رسول الله -ﷺ- عن الرقي، فجاء آل عمرو ابن حزم إلى رسول الله -ﷺ- فقالوا: يارسول الله، إنه كانت عندنا رقية نرقي بها من القعرب، وإنك نهيت عن الرقي، قال: فعرضوها عليه، فقال: ماأرى باسا، من استطاع منكم أن ينفع أخاه فلينفعه» .\nأخرجه أحمد (٣/٣٠٢) قال: حدثنا وكيع وفي (٣/٣١٥) قال: حدثنا أبو معاوية (ح) وحدثنا ابن نمير، وعبد بن حميد (١٠٢٦) قال: حدثني محاضر. ومسلم (٧. /١٩) قال: حدثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج، قالا: حدثنا وكيع. (ح) وحدثناه عثمان بن أبي شيبة، قال: حدثنا جرير (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. وابن ماجة (٣٥١٥) قال: حدثنا علي بن أبي الخصيب، قال: حدثنا يحيى بن عيسى.\nستتهم - وكيع، وأبو معاوية، وابن نمير، ومحاضر، وجرير، ويحيى بن عيسى - عن الأعمش، عن أبي سفيان، فذكره.\nوعن أبي الزبير، قال: سمعت جابر بن عبد الله، يقول: «لدغت رجلا منا عقرب، ونحن جلوس مع رسول الله -ﷺ-، فقال رجل: يارسول الله، أرقي؟ قال: من استطاع منكم أن ينفع أخاه فليفعل» .\n١- أخرجه أحمد (٣/٣٨٢) قال: حدثنا روح. ومسلم (٧/١٨) قال: حدثني محمد بن حاتم، قال: حدثنا روح بن عبادة..وفي (٧/١٩) قال: حدثني سعيد بن يحيى الأموي، قال: حدثنا أبي.\nكلاهما -روح، ويحيى الأموي - قالا: حدثنا ابن جريج.\n٢- وأخرجه أحمد (٣/٣٣٤) قال: حدثنا حجين، ويونس. والنسائي في الكبرى (تحفة الأشراف) (٢٩٢٩) عن قتيبة.\nثلاثتهم ٠ حجين، ويونس، وقتيبة - عن ليث بن سعيد.\nكلاهما - ابن جريج، وليث - عن أبي الزبير، فذكره.\n(*) أخرجه أحمد (٣/٣٩٣) قال: حدثنا حسن وموسى بن داود، قالا: حدثنا ابن لهيعة، قال: حدثنا أبو الزبير، قال سألت جابرا عن الرقية؟ فقال: أخبرني خالي أحد الأنصار ... فذكره. وعن أبي الزبير، أنه سمع جابر بن عبد الله يقول: «رخص النبي -ﷺ- لأل حزم في رقية الحية، وقال لأسماء بنت عميس: مالي أري أجسام بني أخي ضارعة، تصيبهم الحاجة؟ قالت: لا. ولكن العين تسرعت إليهم، قال: أرقيهم، قالت: فعرضت، عليه، فقال: ارقيهم.» .\nأخرجه أحمد (٣/٣٣٣و٣٨٢) قال: حدثنا روح. ومسلم (٧/١٨) قال حدثني عقبة بن مكرم العمي، قال: حدثنا أبو عاصم. (ح) وقال: حدثني محمد بن حاتم، قال: حدثنا روح بن عبادة، وفي (٧/١٩) قال: حدثني سعيد بن يحيى الأموى، قال: حدثنا أبي.\nثلاثتهم - روح، وأبو عاصم، ويحيى الأموى - عن ابن جريج، قال أخبرني أبو الزبير، فذكره.\n(*) في رواية رومح: «أرخص النبي -ﷺ- في رقية الحية لبني عمرو» .\nعن أبي الزبير عن جابر، «أن عمرو بن حزم دعي لأمرأة بالمدينة، لدغتها حية ليرقيها فأبى، فأخبر بذلك رسول الله -ﷺ-، فدعاه، فقال: عمرو يارسول الله، إنك تزجر عن الرقى، فقال: اقرأها علي، فقرأها عليه، فقال: رسول الله -ﷺ-: لا بأس، إنما هي مواثيق، فارق بها.» .\nأخرجه أحمد (٣/٣٩٣) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا أبو الزبير، فذكره.","vol":"7","page":552},{"text":"٥٦٩٤ - (ط) حميد بن قيس المكي - ﵁ - قال: دُخِلَ على رسول الله - ﷺ- بابنيْ جعفر بن أبي طالب، فقال لِحَاضِنَتِهما: ما لي أراهما ⦗٥٥٤⦘ ضَارِعَيْن؟ فقالت حاضنتُهما: يا رسول الله، إنهما تُسْرِعُ إليهما العينُ، ولم يمنعْنا أن نسترقِيَ لهما، إلا أنا لا ندري ما يُوَافِقُك من ذلك؟ فقال رسول الله - ﷺ-: «اسْترقُوا لهما، فإنه لو سبق شيء القَدَرَ لسبَقَتْهُ العين» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٩٣٩ و٩٤٠ في العين، باب الرقية من العين، وإسناده معضل، قال الزرقاني في \" شرح الموطأ \": ورواه ابن وهب في \" جامعه \" عن مالك عن حميد بن قيس عن عكرمة بن خالد به مرسلًا، وجاء موصولًا من وجوه صحاح عند أحمد والترمذي وابن ماجة عن أسماء بنت عميس أقول: وانظر رواية الترمذي التي بعده فهي شاهدة له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٨١٢) قال: عن حميد بن قيس، قال الإمام الزرقاني: معضل، ورواه ابن وهب في جامعه عن مالك عن حميد بن قيس عن عكرمة بن خالد مرسلا، وجاء موصولا من وجوه صحاح عند أحمد والترمذي وابن ماجة عن أسماء بنت عميس الشرح (٤/٤١٠) .","vol":"7","page":553},{"text":"٥٦٩٥ - (ت) عبيد بن رفاعة الزرقي - ﵁ -: «أن أسماء بنت عُمَيْس قالت: يا رسول الله، إن وَلَدَ جعفر تُسرع إليهم العين، أفأستَرقي لهم؟ قال: نعم، فإنه لو كان شيء سابق القَدَر لسبَقتهُ العين» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٥٩) في الطب، باب ما جاء في الرقية من العين، ورواه أيضًا أحمد في \" المسند \" ٦ / ٤٣٨ وابن ماجة رقم (٣٥١٠) في الطب، باب من استرقى من العين، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي (٢٠٥٩) قال: حدثنا الحسن بن علي الخلال. والنسائى في الكبري (الورقة/٩٩-١) قال: أخبرنا أحمد بن الأزهر.\nكلاهما - الحسن بن علي، وأحمد بن الأزهر - قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب، عن عمرو بن دينار، عن عروة بن عامر، عن عبيد بن رفاعة، فذكره.\n(*) أخرجه الحميدي (٣٣٠) . وأحمد (٦/٤٣٨) .وابن ماجة (٣٥١٠) قال: حدثنا أبو بكر بن أبي شيبة، والترمذي (٢٠٥٩) قال:حدثنا ابن أبي عمر.\nأربعتهم - الحميدي، وأحمد بن حنبل، وأبو بكر، وابن أبي عمر - عن سفيان بن عيينة، عن عمرو بن دينار، عن عروة بن عامر، عن عبيد بن رفاعة الزرقي، قال: قالت: أسماء، نحوه.\nقلت:عروه بن عامر، مختلف في صحبته، له حديث في الطيرة ذكره ابن حبان في الثقات، قاله الحافظ.","vol":"7","page":554},{"text":"٥٦٩٦ - (ت) أبو خزامة عن أبيه قال: «قلتُ: يا رسول الله أرأيتَ رُقَاة (١) نَستَرقي بها، ودَوَاء نتَداوَى به، وتُقَاة نَتَّقيها: هل ترُدُّ من قَدَرِ الله شيئًا؟ قال: هو من قَدَرِ الله» أخرجه الترمذي (٢) . ⦗٥٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُقَاة) التُّقَاة: ما يُتَّقي ويُحذَر.\n_________\n(١) في نسخ الترمذي المطبوعة: أرأيت رقى.\n(٢) رقم (٢٠٦٦) في الطب، باب ما جاء في الرقى والأدوية، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢١) قال: حدثنا سفيان بن عيينة (ح) وحدثنا علي ابن عياش، قال حدثنا بقية ابن الوليد، عن الزبيدي محمد بن الوليد. (ح) وحدثناه هارون، قال حدثنا ابن وهب، قال: أخبرني عمرو، (ح) وحدثنا حسين بن محمد، ويحيى بن أبي بكير، عن سفيان بن عيينة، وابن ماجة (٣٤٣٧) قال: حدثنا محمد بن الصباح. قال: أنبأنا سفيان بن عيينة، والترمذي (٢٠٦٥) قال: حدثنا ابن أبي عمر قال حدثنا سفيان. وفي (٢٠٦٥و٢١٤٨) قال: حدثنا سعيد بن عبد الرحمن، قال: حدثنا سفيان.\nثلاثتهم - سفيان بن عيينة، والزبيدي، وعمرو - عن الزهري عن ابن أبي خزامة، عن أبيه، فذكره.\n(*) في رواية أحمد بن حنبل ومحمد بن الصباح وسعيد بن عبد الرحمن.\nثلاثتهم - عن سفيان بن عيينة، عن الزهري، عن أبيه.\nوفي رواية الزبيدي، عن الزهري، عن أبي خزامة أحد بني الحارث، عن أبيه.\nوفي رواية عمرو بن الحارث: عن ابن شهاب، أن أبا خزامة أحد بني الحارث بن سعد بن هريم حدثه، أن أباه حدثه.\nوفي رواية حسين بن محمد، ويحيى بن أبي بكير وابن أبي عمر، عن سفيان، عن الزهري، عن أبي خزامة، عن أبيه، قال أحمد بن حنبل: وهو الصواب. كذا قال: الزبيدي.","vol":"7","page":554},{"text":"٥٦٩٧ - (خ) أنس بن مالك - ﵁ - قال: «أذِنَ رسول الله - ﷺ- لآل بيت من الأنصار أن يرقُوا من الحُمَةِ (١) والأُذُنِ، قال أنس: كُوِيتُ من ذاتِ الجنبِ ورسول الله - ﷺ- حَيّ، وشَهِدَني أبو طلحة وأنسُ بن النضر، وزيدُ بن ثابت، وأبو طلحة كواني» أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُمَة) بالتخفيف: سُمُّ العقرب ونحوها، كالزُّنْبُور، وغيره، وقد تُسمى إبرة العقرب والزنبور حُمَة.\n_________\n(١) في الأصل: الحية، وما أثبتناه من نسخ البخاري المطبوعة، وهو الموافق لشرح الغريب.\n(٢) ١٠ / ١٤٥ في الطب، باب ذات الجنب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه برقم (٥٦٩٠) .","vol":"7","page":555},{"text":"٥٦٩٨ - (م د ت) أنس بن مالك - ﵁ - قال: «رخَّص رسول الله - ﷺ- في الرُّقيةِ من العين، والحُمَةِ، والنَّملة» .\nأخرجه مسلم والترمذي.\nوفي رواية أبي داود قال: قال رسول الله - ﷺ-: «لا رُقْيَةَ إلا من عيْن أو حُمة أو دم يرقأ» . ⦗٥٥٦⦘\nوفي رواية لم يذكر «العين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّملة): قُرُوح تخرج من الجنْبَين، وقد تخرج في غير الجنب، تُرقى فتذهب بإذن الله تعالى.\n(لا رُقْيَة إلا من عين أو حُمَة) تخصيصه العين والحُمَة لا يمنع جواز الرقية في غيرهما من الأمراض، لأنه قد ثبت أنه رقى بعض أصحابه من غيرهما، إنما معناه: لا رُقْيَة أولى وأنْفَع من رُقْيَة العين والسُّمِّ، كما قيل في المثل: لا فتى إلا عليٌّ، ولا سيف إلا ذو الفقار.\n_________\n(١) رواه مسلم رقم (٢١٩٦) في السلام، باب استحباب الرقية من العين، وأبو داود رقم (٣٨٨٩) في الطب، باب ما جاء في الرقى، والترمذي رقم (٢٠٦٧) في الطب، باب ما جاء في الرخصة في الرقية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١١٨، ١١٩) قال: حدثنا وكيع. وفي (٣/١١٨) قال حدثنا أبو أحمد. وفي (٣/١٢٧) قال: حدثنا يحيى بن آدم. ومسلم (٧/١٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم. وابن ماجة (٣٥١٦) قال: حدثنا عبدة بن عبد الله، قال: حدثنا معاوية بن هشام. والترمذي (٢٠٥٦) (قال: حدثنا محمود بن غيلان، قال: حدثنا يحيى بن آدم، وأبو النعيم، والنسائى في الكبرى (تحفة الأشراف) (١٧٠٩) عن إسحاق بن آدم، ومعاوية وأبو نعيم - عن سفيان.\n٢-وأخرجه مسلم (١٨٧) قال: حدثنا يحيى بن يحيى، قال: أخبرنا أبو خيثمة، (زهير بن معاوية) .\n٣-وأخرجه مسلم (١٨٧) قال: حدثني زهير بن حرب، قال: حدثنا حميد بن عبد الرحمن، قال: حدثناحسن (وهو ابن صالح) .\nثلاثتهم - سفيان، وأبو خيثمة، وحسن بن صالح - عن عاصم بن سليمان الأحول، عن يوسف، فذكره.\nعن الشعبي، عن أنس، قال: قال رسول الله -ﷺ-: «لا رقية إلا من عين» .\nأخرجه أبو داود (٣٨٨٩) قال: حدثنا سليمان بن داود، وقال: حدثنا شريك (ح) وحدثنا العباس بن العنبري، قال: حدثنا يزيد بن هارون، قال: أخبرنا شريك، عن العباس بن شريح، عن الشعبي، فذكره.","vol":"7","page":555},{"text":"٥٦٩٩ - (خ م) عائشة - ﵂ - أن رسول الله - ﷺ- «رخَّص لأهل بيت من الأنصار في الرُّقْيَةِ من كلِّ ذي حُمَة» .\nوفي رواية قال: «سألتُ عائشةَ عن الرقية من الحمة؟ فقالت: رخَّص رسول الله - ﷺ- في الرقية من كلِّ ذي حُمَة» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ١٧٥ في الطب، باب رقية الحية والعقرب، ومسلم رقم (٢١٩٣) في السلام، باب استحباب الرقية من العين ... .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣٠٦) .ومسلم (٧/١٧) قال:ثنا يحيى بن يحيى.\nكلاهما - أحمد بن حنبل، ويحيى بن يحيى - عن هشيم، قال: أخبرنا مغيرة، عن إبراهيم.\n٢-وأخرجه أحمد (٦/٦١ و٢٥٤) قال:حدثنا أسباط. وفي (٦/١٩٠) قال:حدثنا عبد الرحمن،عن سفيان (ح) وأبو نعيم. قال:حدثنا سفيان، وفي (٦/.٢٠٨) قال: حدثنا وكيع. قال:حدثنا سفيان. والبخاري (٧/١٧١) قال:حدثنا موسى بن إسماعيل. قال:حدثنا عبد الواحد. ومسلم (٧/١٧) قال: حدثنا أبو بكر بن أبي شيبة. قال:حدثنا على بن مسهر. والنسائى في الكبرى (تحفة الأشراف) (١١/١٦٠١١) عن محمد بن رافع، عن يحيى بن آدم (ح) ومحمد بن المثنى، عن عبد الرحمن.\nكلاهما - عن سفيان.\nأربعتهم -أسباط بن محمد، وسفيان الثوري، وعبد الواحد بن زياد، وعلي بن مسهر - عن سليمان الشيباني، عن عبد الرحمن بن الأسود.\nكلاهما - ابن يزيد، وعبد الرحمان بن الأسود- عن الأسود بن يزيد فذكره.","vol":"7","page":556},{"text":"٥٧٠٠ - (خ م) عائشة - ﵂ - أن رسول الله - ﷺ ⦗٥٥٧⦘ «كان يأمر أن نَستَرقِيَ من العين» وفي رواية «أمرني» .\nأخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ١٧٠ و١٧١ في الطب، باب رقية العين، ومسلم رقم (٢١٩٥) في السلام، باب استحباب الرقية من العين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦٣، ١٣٨) قال: وكيع. قال: حدثنا سفيان، ومسعر. والبخاري (٧/١٧١) قال حدثنا محمد بن كثير. قال: أخبرنا سفيان ومسلم (٧/١٧) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب: حدثنا محمد بن بشر، عن مسعر. (ح) وحدثنا بن عبد الله بن نمير. قال: حدثنا أبي. قال حدثنا مسعر. (ح) وحدثنا ابن نمير. قال: حدثنا أبي. قال: حدثنا سفيان وابن ماجة (٣٥١٢) قال: حدثنا علي بن أبي الخصيب. قال: حدثنا وكيع، عن سفيان ومسعر. والنسائى في الكبرى (تحفة الأشراف) (١١/١٦١٩٩) عن عمرو بن منصور، عن أبي نعيم، عن سفيان.\nكلاهما- سفيان ومسعر - عن معبد بن خالد، عن عبد الله بن شداد فذكره.","vol":"7","page":556},{"text":"٥٧٠١ - (د ت) عمران بن حصين - ﵁ - أن رسول الله - ﷺ- قال: «لا رُقْيَةَ إلا من عَيْن أو حُمَة» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (٢٠٥٨) في الطب، باب ما جاء في الرخصة في الرقية، وأبو داود رقم (٣٨٨٤) في الطب، باب في تعليق التمائم، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٣٦) قال:حدثنا سفيان، وأحمد (٤/٤٣٦) قال:حدثنا ابن نمير،قال: أخبرنا مالك،يعني ابن مغول. وفي (٤/٤٣٨) قال:حدثنا يحيى بن آدم. قال:حدثنا مالك،يعني ابن مغول. وفي (٤/٤٤٦) قال: حدثنا عثمان بن عمر، قال: أخبرني مالك. (ح) أبو نعيم، قال:حدثنا مالك، يعني ابن مغول. وأبو داود (٣٨٨٤) قال: حدثنا مسدد، قال:حدثنا عبد الله ابن داود، عن مالك بن مغول، والترمذي (٢٠٥٧) قال: حدثنا ابن أبي عمر قال: حدثنا سفيان.\nكلاهما - سفيان بن عيينة، ومالك بن عيينة - عن حصين بن عبد الرحمن،عن الشعبي، فذكره.\n(*) أخرجه البخاري (٧/١٦٣) قال حدثنا عمران بن ميسرة، قال:حدثنا ابن فضيل، قال: حدثنا حصين، عن عامر، عن عمران بن حصين، ﵄، قال:لا رقية إلا من عين أو حمة. (موقوفا) .","vol":"7","page":557},{"text":"٥٧٠٢ - (د) سهل بن حنيف - ﵁ - قال: «مَرَرْنا بسيل فدخلتُ فاغتسلت فيه، فخرجتُ مَحْمُومًا، فَنُمِيَ ذلك إلى رسول الله - ﷺ-، فقال: مُرُوا أبا ثابت فَلْيَتَعَوَّذْ، قالت الرَّبابُ - راوية الحديث - قلت: يا سيِّدي، والرُّقَى صالحة؟ فقال: لا رُقية إلا في نفس، أو حُمَة، أو لَدْغَة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّفْس): العين التي تُصيب الإنسان، يقال: أصابته عين فلان ونَفْسه بمعنى.\n_________\n(١) رقم (٣٨٨٨) في الطب، باب ما جاء في الرقى، وفي سنده الرباب جدة عثمان بن حكيم، وهي مجهولة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٤٨٦) قال:حدثنا يونس بن محمد، وعفان. وأبو داود (٣٨٨٨) قال:حدثنا مسدد. والنسائي في عمل اليوم والليلة (٢٥٧) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا عفان. وفي (١٠٣٤) قال: أخبرنا عمرو بن منصور،قال:حدثنا المعلي بن أسد.\nأربعتهم - يونس، وعفان،ومسدد،والمعلى - قالوا:حدثنا عبد الرحمن بن زايد، قال: حدثنا عثمان بن حكيم،قال:حدثتني جدتي الرباب، فذكرته.\nقلت: جدة عثمان بن حكيم مجهولة.","vol":"7","page":557},{"text":"٥٧٠٣ - (خ م) أم سلمة - ﵂ -: «أن رسول الله - ﷺ ⦗٥٥٨⦘ قال لجارية في بيتها رأى في وجْهِهَا سَفْعَة - يعني: صُفْرَة - فقال: بها نظرة، اسْتَرْقُوا لها» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نظرة) يقال به نظرة: إذا أصابته العين من الجِنِّ، وقد يطلق أيضًا على الإنس.\n_________\n(١) رواه البخاري ١٠ / ١٧١ و١٧٢ في الطب، باب رقية العين، ومسلم رقم (٢١٩٧) في السلام، باب استحباب الرقية من العين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٧١) قال: حدثني محمد بن خالد. قال: حدثنا محمد بن وهب ابن عطية الدمشقي، ومسلم (٧/١٨) قال: حدثني أبوالربيع سليمان بن داود.\nكلاهما - محمد بن هب، وأبو الربيع - قالا: حدثنا محمد بن حرب. قال: حدثني محمد بن الولد الزبيدي، عن الزهري، عن عروة بن الزبير، عن زينب بنت أم سلمة، فذكرته","vol":"7","page":557},{"text":"٥٧٠٤ - (ط) عروة بن الزبير - ﵁ -: أن رسول الله - ﷺ- دخل بيت أمِّ سَلَمَةَ وفي بيتها صَبيّ يبكي، فذكروا أن به العينَ، فقال رسول الله - ﷺ-: «ألا تَستَرْقُون له من العين؟» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٩٤٠ في العين، باب الرقية من العين، وهو مرسل، فإن عروة بن الزبير لم يدرك رسول الله ﷺ، قال أبو عمر بن عبد البر: مرسل عند جميع رواة الموطأ، وهو حديث صحيح يستند معناه من طرق ثابتة في \" الصحيحين \" من طريق الزهري عن عروة عن زينب بنت أم سلمة عن أمها، أقول انظر الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه ملك (١٨١٣) قال: عن يحيى بن سعيد. عن سليمان بن يسار ابن عروة، به.\nنقل الزرقاني عن ابن عبد البر قوله: مرسل عند جميع رواة الموطأ وهو صحيح: الشرح (٤/٤١١) ط /دار الكتب العلمية..","vol":"7","page":558},{"text":"٥٧٠٥ - (د) الشفاء بنت عبد الله - ﵂ - قالت: دخل عليَّ رسول الله - ﷺ- وأنا عند حفصة، فقال: «ألا تُعلِّمينَ هذه رُقْيَةَ النَّملةِ كما علَّمْتيها (١) الكتابة؟» أخرجه أبو داود (٢) .\n_________\n(١) الياء لاشباع كسرة التاء.\n(٢) رقم (٣٨٨٧) في الطب، باب ما جاء في الرقى، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٧٢) قال:حدثنا إبراهيم بن مهدي. قال:حدثنا ابن مسهر. وأبو داود (٣٨٨٧) قال:حدثنا إبراهيم بن مهدي المصيصي. قال:حدثنا علي بن مسهر. والنسائي في الكبرى (تحفة الأشراف) (١١/١٥٩٠٠) عن إبراهيم بن يعقوب، عن علي بن عبد الله المديني،عن محمد بن بشر.\nكلاهما- علي بن مسهر، ومحمد بن بشر - عن عبد العزيز بن عمر بن عبد العزيز، عن صالح بن كيسان، عن أبي بكر بن سليمان بن أبي خيثمة، فذكره.","vol":"7","page":558},{"text":"٥٧٠٦ - (ط) عائشة - ﵂ - قالت: دخل عليَّ أبو بكر ويهودية تَرْقيني، فقال: «ارقيها بكتاب الله» .\nأخرجه «الموطأ» عن عَمْرَة: «أن أبا بكر دخل على عائشة [وهي تشتكي ويهودية تَرقيها ...»] (١) .\n_________\n(١) ٢ / ٩٤٣ في العين، باب التعوذ والرقية في المرض، ورجال إسناده ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٨٢٠) قال: عن يحيى بن سعيد بن عمرة، فذكرته.","vol":"7","page":559},{"text":"<span data-type=\"title\" id=toc-1234>الفصل الثاني: في رُقَى مسنونة عن النبي - ﷺ - وأصحابه</span>\n٥٧٠٧ - (ت) عبد الله بن عباس - ﵄ -: «أن رسول الله - ﷺ- كان يُعلِّمهم رُقَى الحُمَّى، ومن الأوجاع كلِّها: بسم اللهِ الكبيرِ، أعوذ باللهِ العظيمِ، من كلِّ عِرْق نعَّار، ومن شَرِّ حَرِّ النار» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عرق نَعَّار) نَعَرَ العِرْق بالدم: إذا ارتفع وعلا.\n_________\n(١) رقم (٢٠٧٦) في الطب، باب رقم (٢٦)، وفي إسناده إبراهيم بن إسماعيل بن أبي حبيبة الأنصاري الأشهلي أبو إسماعيل المدني، وهو ضعيف، ولذلك قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث إبراهيم بن إسماعيل بن أبي حبيبة، وإبراهيم يضعف في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/٣٠٠) (٢٧٢٩) قال: حدثنا أبو القاسم. وعبد بن حميد (٥٩٤) قال: حدثني خالد بن مخلد البجلي. وابن ماجة (٣٥٢٦) قال:حدثنا محمد بن بشار، قال: حدثنا أبو عامر (ح) وحدثنا عبد الرحمن بن إبراهيم الدمشقي قال:حدثنا ابن أبي فديك. والترمذي (٢٠٧٥) قال:حدثنا محمد بن بشار، قال:حدثنا أبو عامر العقدي.\nأربعتهم -أبو القاسم، وخالد، وأبو عامر، وابن أبي فديك - عن إبراهيم بن إسماعيل بن أبي حبيبة الأشهلي، عن داود بن حصين، عن عكرمة، فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث إبراهيم بن إسماعيل ابن أبي حبيبة، وإبراهيم يضعف في الحديث.","vol":"7","page":559},{"text":"٥٧٠٨ - (خ م د) عائشة - ﵂ - قالت: «كان رسول الله - ﷺ- إذا اشْتكى الإنسانُ [الشيءَ منه]، أو كانت به قَرْحة أو جُرْح، قال ⦗٥٦٠⦘ بإصبعه هكذا - ووضع سفيان سبَّابَتَه بالأرض ثم رفعها - وقال: بسم الله، تُرْبةُ أرضِنا، برِيقَة بعضِنا، يُشْفى [به] سقيمُنا، بإذن ربِّنا» . أخرجه البخاري ومسلم.\nوفي رواية أبي داود قالت: «كان النبيُّ - ﷺ- يقول للإنسان - إذا اشْتكى - يقول بريقه، ثم قال به في التراب: تربة أرضنا ... وذكر الحديث» (١) .\n_________\n(١) رواه البخاري ١٠ / ١٧٦ و١٧٧ في الطب، باب رقية النبي ﷺ، ومسلم رقم (٢١٩٤) في السلام، باب استحباب الرقية من العين، وأبو داود رقم (٣٨٩٥) في الطب، باب كيف الرقى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأخرجه الحميدي (٢٥٢) . وأحمد (٦/٩٣) قال: حدثنا علي بن عبد الله، والبخاري (٧/١٧٢) قال: حدثنا علي بن عبد الله. (ح) وحدثني صدقة بن الفضل. ومسلم (٧/١٧) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب، وابن أبي عمر. وأبو داود (٣٨٩٥) قال: حدثنا زهير بن حرب، وعثمان ابن أبي شيبة وابن ماجة (٣٥٢١) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي في عمل اليوم والليلة قال: أخبرنا عبيد الله بن سعيد أبو قدامة السرخسي.\nثمانيته -الحميدي، علي بن عبد الله، وأبو بكر بن أبي شيبة، وزهير، وابن أبي عمر، وعثمان بن أبي شيبة، وأبو قدامة السرخسي - عن سفيان بن عيينة، عن عبد ربه بن سعيد، عن عمرة بنت عبد الرحمن، فذكره.","vol":"7","page":559},{"text":"٥٧٠٩ - (ت) علي بن أبي طالب - ﵁ -: «أن رسول الله - ﷺ- كان إذا أتى مريضًا، أو أُتِيَ به إليه قال: أذهب البَاسَ (١) ربَّ الناس، اشفِ أنت الشافي، لا شِفَاءَ إلا شِفَاؤك، شِفَاء لا يُغَادِرُ سَقَمًا» . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الباس) الشِّدَّة والألم.\n(يُغَادِر) المغادرة: التَّرْك، والعامة تستعمله بمعنى المخالطة.\n_________\n(١) الباس، بغير همزة للازدواج، فإن أصله الهمزة.\n(٢) رقم (٣٥٦٠) في الدعوات، باب في دعاء المريض، وفي سنده الحارث الأعور، وهو ضعيف، ولكن يشهد له حديث عائشة وأنس اللذين بعدهما في الصحيحين، فهو بهما حسن، ولذلك قال الترمذي: هذا حديث حسن، يعني بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٧٦) (٥٦٥) قال: حدثنا أبو سعيد مولى بني هاشم وعبد بن حميد (٦٦) قال: حدثنا عبد الرزاق. والترمذي (٣٥٦٥) قال حدثنا سفيان بن وكيع.،قال: حدثنا يحيى بن آدم.\nثلاثتهم - أبو سعيد، وعبد الرزاق،ويحيى - عن إسرائيل، عن أبي إسحاق، عن الحارث، فذكره.","vol":"7","page":560},{"text":"٥٧١٠ - (خ م) عائشة - ﵂ -: «أن رسول الله - ﷺ- كان يُعَوِّذُ بعض أهلِه، يَمْسحُ بيده اليمنى، ويقول: اللهم ربَّ الناس، أذهب الباسَ، اشفِ أنتَ الشافي، لا شفاءَ إلا شفاؤكَ، شفاء لا يُغَادِرُ سَقَمًا» .\nزاد في رواية: «فلمَّا مَرِضَ رسول الله - ﷺ- وثَقُلَ أخذتُ بيده، لأصْنَع به نحوَ ما كان يصنعُ، فانتزع يدَه من يدي، ثم قال: اللهم اغفر لي، واجعلني مع الرفيق الأعلى، قالت: فذهبتُ أنْظُرُ، فإذا هو قد قضى» .\nوفي رواية «أن رسول الله - ﷺ- كان يَرْقي، يقول: امْسح الباسَ ربَّ الناس، بيدك الشِّفَاءُ، لا كاشف له إلا أنتَ» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرفيق الأعلى) أراد: الملائكة ومجاورتهم ومرافقتهم.\n_________\n(١) رواه البخاري ١٠ / ١٧٦ في الطب، باب ما جاء في رقية النبي ﷺ، ومسلم رقم (٢١٩١) في السلام، باب استحباب رقية المريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وفي رواية حماد بن سلمة: «كنت أرقي رسول الله -ﷺ- من العين فأضع يدي على صدره وأقول: أمسح الباس ...» .\nوفي رواية أبي معاوية: «....لاشفاء إلا شفاءك، اشف شفاء لايغادر سقما» .\nأخرجه أحمد (٦/٥٠) قال:حدثنا يحيى. وفي (٦/١٣١) قال: حدثنا عفان، قال: حدثنا حماد. وفي (٦/٢٠٨) قال: حدثنا وكيع. وفي (٦/٢٨٠) قال:حدثنا حسن بن موسى. قال:حدثنا حماد بن سلمة وعبد بن حميد (١٤٩٧) قال:حدثني محاضر. والبخاري (٧/١٧٢) قال: حدثنا أحمد بن أبي رجاء. قال: حدثنا النضر. ومسلم (٧/١٦) قال:حدثنا أبو بكر أبي شيبة وأبو كريب. قالا: حدثنا ابن نمير. (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة. (ح) وحدثنا إسحاق بن إبراهيم قال:أخبرنا عيسى ابن يونس. والنسائي في عمل اليوم والليلة (١٠١٩) قال: أخبرنا إسحاق بن إبراهيم،قال: حدثنا أبو معاوية. في (٠٢٠٢) قال: أخبرنا على بن خشرم. قال: أخبرنا عيسى وفي الكبرى (تحفة الأشراف) (١٢/١٧٣٣٣) عن عبيد الله بن سعيد، عن يحيى.\nتسعتهم - يحيى القطان، وحماد بن سلمة، ووكيع، ومحاضر بن المورع، والنضر بن شميل، وعبد الله بن نمير، وأبو أسامة، وعيسى بن يونس، وأبو معاوية الضرير - عن هشام بن عروة، عن أبيه، فذكره.\nوعن مسروق،عن عائشة. قالت: «كان رسول الله -ﷺ- إذا أتى المريض يدعو له. قال:أذهب الباس رب الناس. واشف أنت الشافي. لا شفاء إلا شفاءك. شفاء لا يغادر سقما» .\n(*) زاد في رواية أبو معاوية وشعبة وجرير، عن الأعمش،عن مسلم بن صبيح أبي الضحى: «... فلما مرض مرضه الذي مات فيه. قالت عائشة: أخذت بيده فذهبت لأقول، فأنزع يده، وقال: اللهم أغفرلي، واجعلني في الرفيق الأعلى.» .\n(*) وفي رواية: «أن رسول الله -ﷺ- كان يعود بعض أهله يمسحه بيمينه، فيقول:أذهب الباس ...» الحديث.\nأخرجه أحمد (٦/٤٤) قال: حدثنا يحيى. قال:حدثنا سفيان. قال:حدثنا سليمان، عن مسلم. قال: سفيان فذكرته لمنصور، فحدثني عن إبراهيم وفي (٦/٤٥) قال:حدثنا أبو معاوية. قال: حدثنا الأعمش، عن مسلم. وفي (٦/٤٥، ١٢٦) قال: حدثنا محمد بن جعفر. قال:حدثنا شعبة. عن سليمان، عن أبي الضحي، وفي (٦/١٠٩) قال: حدثنا سريج، قال:حدثنا أبو عوانة، عن منصور، عن إبراهيم. وفي (٦/١١٤) قال: حدثنا محمد بن سابق. قال: حدثنا إبراهيم بن طهمان، عن منصور، عن إبراهيم ابن يزيد بن أبي الضحي وفي (٦/١٢٧) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن الأعمش، عن مسلم. وفي (٦/١٣١) قال: حدثنا عفان. قال: حدثنا أبو عوانة، عن منصور، عن إبراهيم، وفي (٦/٢٧٨) قال:حدثني حسين. قال: حدثنا سفيان، عن منصور، عن إبراهيم. والبخاري (٧/١٥٧) قال: حدثنا موسى بن إسماعيل قال: حدثنا أبو عوانة، عن منصور، عن إبراهيم وفي (٧/١٧١) قال: حدثنا عروة بن علي. قال:حدثنا يحيى. قال:حدثنا سفيان. قال:حدثني سليمان بن مسلم. قال: سفيان: حدثت به منصورا، فحدثني عن إبراهيم وفي (٧/١٧٣) قال: حدثني عبد الله بن أبي شيبة، قال: حدثنا يحيى، عن سفيان، عن الأعمش، عن مسلم. قال سفيان: فذكرته لمنصور، فحدثني عن إبراهيم. قال إسحاق: أخبرنا،قال زهير: حدثنا جرير، عن الأعمش، عن أبي الضحى. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا هشيم. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية. (ح) وحدثنا بشر بن خالد بن قال: حدثنا محمد بن جعفر. (ح) وحدثنا ابن بشار. قال:حدثنا ابن أبي عدي.\nكلاهما - عن شعبة (ح) وحدثني أبو بكر بن أبي شيبة وأبو بكر بن خلاد، قالا: حدثنا يحيى،وهو القطان، عن سفيان كل هؤلاء عن الأعمش بإسناد جرير..\nقال: حدثنا في عقب حديث يحيى، عن سفيان عن الأعمش، قال:حدثنا أبو عوانة، عن منصور، عن إبراهيم (ح) وحدثناه أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا جرير، عن منصور. عن أبي الضحى. (ح) وحدثني القاسم بن زكريا. قال:حدثنا عبيد الله بن موسى، عن إسرائيل، عن منصور، عن إبراهيم ومسلم بن صبيح، وابن ماجة (١٦١٩) قال: حدثنا أبو بكر أبي شيبة. قال: حدثنا أبو معاوية، عن الأعمش، عن مسلم. وفي (٣٥٢٠) قال:حدثنا أبو بكر بن أبي شبة. قال:حدثنا جرير، عن منصور، عن أبي الضحي والنسائى في عمل اليوم والليلة (١٠١٠) قال:أخبرنا عمرو بن علي،قال: حدثنا يحيى. قال: حدثنا سفيان. قال حدثنا سليمان، عن مسلم، قال: سفيان: حدثته منصورا، فحدثني عن إبراهيم. وفي (١٠١١) قال: أخبرني محمد بن قدامة. قال حدثنا جرير، عن منصور، عن أبي الضحى. وفي (١٠١٢) قال: أخبرني إبراهيم بن يعقوب. وفي (١٠١٣) قال: أخبرنا عقبة بن قبيصة ابن عقبة. قال: حدثني أبي. قال: حدثنا ورقاء، عن منصور، عن إبراهيم. وفي (١٠١٤) قال:أخبرنا عبدة بن عبد الله بن الصفار. قال: حدثنا يحيى بن آدم. قال: حدثنا إسرائيل (ح) وأخبرنا أحمد بن سليمان والقاسم بن زكريا بن دينار. قالا: حدثنا عبيد الله بن موسى. عن إسرائيل. عن منصور، عن إبراهيم مسلم بن صبيح. وفي (١٠١٦) قال: أخبرنا عمران بن موسى. قال:حدثنا عبد الواحد بن زياد، عن الأعمش، عن أبي الضحي، وفي (١٠٩٦) قال: أخبرنا بشر بن خالد، قال: حدثنا غندر، عن شعبة، عن سليمان، عن أبي الضحى.\nكلاهما - مسلم بن صبيح أبو الضحى، وإبراهيم بن يزيد - عن مسروق فذكره.\n(*) رواية النسائي في عمل اليوم والليلة (١٠٩٦) مختصرا على: «أن النبي -ﷺ- لا مرض مرضه الذي مات فيه قال: اللهم اغفر لي واجعلني في الرفيق» .","vol":"7","page":561},{"text":"٥٧١١ - (خ د ت) عبد العزيز بن صهيب: قال: «دخلتُ أنا وثابت على أنسِ بنِ مالك، فقال ثابت: يا أبا حمزة، اشتكيتُ. فقال أنس: ألا أرْقِيك برقية رسول الله - ﷺ-؟ قال: بلى، قال: اللهم ربَّ الناس، مُذْهِبَ الباس، اشفِ، أنتَ الشافي، لا شَافيَ إلا أنت، شفاء لا يغادِر سَقَمًا» أخرجه البخاري والترمذي وأبو داود (١) .\n_________\n(١) رواه البخاري ١٠ / ١٧٥ في الطب، باب رقية النبي ﷺ، وأبو داود رقم (٣٨٩٠) في الطب، باب كيف الرقى، والترمذي رقم (٩٧٣) في الجنائز، باب في التعوذ للمريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٥١) قال:حدثنا عبد الصمد. والبخاري (٧/١٧١) وأبو داود (٣٨٩٠) قالا: حدثنا مسدد. والترمذي (٩٧٣) والنسائى في عمل اليوم والليلة (١٠٢٢) كلاهما عن قتيبة.\nثلاثتهم - عبد الصمد،ومسدد،وقتيبة - عن عبد الوارث بن سعيد عن عبد العزيز بن صهيب، فذكره.","vol":"7","page":561},{"text":"٥٧١٢ - (خ م ط د ت) عائشة - ﵂ - «أن رسول الله - ﷺ- كان إذا اشتكى يقرأ على نفسه بالمعوِّذات وينفثُ، فلما اشْتَدَّ وجعه كنت أقرأ عليه، وأمسح عليه بيمينه رجاءَ بركتها» .\nأخرجه «الموطأ»، وقد أخرج البخاري ومسلم وأبو داود والترمذي نحوًا منها (١)، وقد ذُكر الحديث في «كتاب الدعاء» من «حرف الدال» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنْفُث) النَّفْث: أقل ما يَبْزُق الإنسان.\n_________\n(١) رواه البخاري ١٠ / ١٧٨ في الطب، باب النفث في الرقية، وفي فضائل القرآن، باب فضل المعوذات، وفي الدعوات، باب التعوذ والقراءة عند المنام، ومسلم رقم (٢١٩٢) في السلام، باب رقية المريض بالمعوذات، والموطأ ٢ / ٩٤٢ و٩٤٣ في العين، باب التعوذ والرقية في المرض، وأبو داود رقم (٣٩٠٢) في الطب، باب كيف الرقى، والترمذي رقم (٣٣٩٩) في الدعوات، باب ما جاء فيمن يقرأ القرآن.\n(٢) تقدم الحديث رقم (٢٢٤٦) في الدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه مالك (الموطأ) (٥٨٥) . وأحمد (٦/١٠٤) قال:حدثنا أبو سلمة الخزاعي. قال: أخبرنا مالك. وفي (٦/١١٤) قال:حدثنا إبراهيم بن أبي العباس..قال:حدثنا أبو أويس. قال: (٦/١٢٤) قال: حدثنا عفان. قال:حدثنا يزيد بن زريع،قال:حدثنا معمر، وفي (٦/١٦٦) قال:حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/١٨١) قال:حدثنا عبد الرحمن،عن مالك. وفي (٦/٢٥٦) قال: حدثنا حماد بن خالد، قال:أخبرنا مالك. وعبد بن حميد (١٤٧٤) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (٦/١٣) قال:حدثني حبان. قال أخبرنا عبد الله. قال أخبرنا يونس. وفي (٦/٢٣٣) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٧/١٧٠) قال:حدثني إبراهيم بن موسى. قال: أخبرنا هشام، عن معمر، وفي (٧/١٧٣) قال: حدثني عبد الله بن محمد الجعفي، قال: حدثنا هشام. قال: أخبرنا معمر. ومسلم. (ح) وحدثني أبو الطاهر وحرملة. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر (ح) وحدثني أبو الطاهر وحرملة. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني محمد بن عبد الله بن نمير. قال:حدثنا أبو عاصم.\nكلاهما عن ابن جريج. قال: أخبرني زياد، وأبو داود (٣٩٠٢) قال: حدثنا القعنبي،عن مالك. وابن ماجة (٣٥٢٩) قال: حدثنا سهل بن أبي سهل. قال: حدثنا معن بن عيسى. (ح) وحدثنا محمد بن يحيى. قال: حدثنا بشر بن عمر. قالا:حدثنا مالك. والنسائي في عمل اليوم والليلة (١٠٠٩) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي الكبرى (الورقة /٩٩-أ) قال: أخبرنا زياد بن يحيى. قال:حدثنا عبد الوهاب. قال:حدثنا عبيد الله بن عمر. وفي (الورقة /٩٩- أ) قال: أخبرنا قتيبة بن سعيد، عن مالك (ح) والحارث بن مسكين - قراءة عليه وأنا أسمع، عن ابن القاسم. قال: أخبرنا مالك. (ح) وأخبرنا على بن خشرم. قال: أخبرنا عيسى،يعني ابن يونس. عن مالك.\nستتهم - مالك،وأبو أويس عبد الله بن عبد الله، ومعمر،ويونس، وزياد بن سعد، وعبيد الله بن عمر - عن ابن شهاب الزهري.\n٢- وأخرجه مسلم (٧/١٦) قال: حدثني سريج ين يونس ويحيى بن أيوب. قالا: حدثنا عباد بن عباد، عن هشام بن عروة.\nكلاهما - الزهري، وهشام - عن عروة بن الزبير، فذكره.\n(*) لفظ رواية هشام بن عروة: «كان رسول الله هـﷺ- إذا مرض أحد من أهله نفث عليه بالمعوذات. فلما مرض مرضه الذي مات فيه جعلت أنفث عليه وأمسحه بيد نفسه لأنها كانت أعظم بركه من يدي.» .","vol":"7","page":562},{"text":"٥٧١٣ - (د) ثابت بن قيس بن شماس «أن رسول الله - ﷺ- دخل عليه وهو مريض، فقال: اكشف الباسَ ربَّ الناس، عن ثابت بن قيس بن شماس، قال: ثم أخذ تُرَابًا من بُطْحَان، فجعله في قَدَح، ثم نَفَثَ عليه، [بماء]، ثم صَبَّه عليه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٨٥) في الطب، باب ما جاء في الرقى، من حديث يوسف بن محمد بن ثابت بن قيس بن شماس عن أبيه عن جده، ويوسف بن محمد لم يوثقه غير ابن حبان، ومحمد بن ثابت، قال الحافظ في \" التهذيب \": الظاهر أن رواية محمد بن ثابت عن أبيه ثابت مرسلة، لأنه قتل يوم اليمامة وهو صغير، إلا أن يكون حفظ عن أبيه وهو طفل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه في الأدعية.","vol":"7","page":562},{"text":"٥٧١٤ - (ت) أبو سعيد الخدري - ﵁ -: أن النبيَّ - ﷺ- كان يتعوَّذُ ويقول: «أعوذ بالله من الجانِّ، ومن عين الإنسان، فلما نزلت المعوِّذتان، أخذَ بهما، وترك ما سواهما» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٥٩) في الطب، باب ما جاء في الرقى بالمعوذتين، ورواه أيضًا ابن ماجة رقم (٣٥١١) في الطب، باب من استرقى من العين، وقال الترمذي: حديث حسن، وهو كما قال. وفي الباب عن أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه ابن ماجة (٣٥١١) قال: حدثنا أبو بكر بن أبي شيبة، قال:حدثنا سعيد بن سليمان، عن عباد، والترمذي (٢٠٥٨) قال: حدثنا هشام بن يونس الكوفي، قال: حدثنا القاسم بن مالك المزني، والنسائي (٨/٢٧١) قال:أخبرنا هلال بن العلاء، قال: حدثنا سعيد بن سليمان، قال:حدثنا عباد.\nكلاهما - عباد بن العوام، والقاسم - عن الجريري، عن أبي نضرة، فذكره.","vol":"7","page":563},{"text":"٥٧١٥ - (م ت) أبو سعيد الخدري - ﵁ - «أن جبريل - ﵇- أتى النبيّ - ﷺ-، فقال: يا محمد، اشْتكيتَ؟ قال رسول الله - ﷺ-: نعم، فقال جبريل: باسم الله أرْقِيك، من كلِّ داء يُؤذيك، ومن شرِّ كلِّ نفس وعين، باسم الله أرقيك، والله يشفيك» .\nوفي رواية مثله، وفيه: «من شرِّ كلِّ نفس، أو عَينِ حاسد، اللهُ يشفيك، باسم الله أرقيك» .\nأخرجه مسلم والترمذي، إلا أن الترمذي قال: «عينٍ حاسِدَة» (١) .\n_________\n(١) رواه مسلم رقم (٢١٨٦) في السلام، باب الطب والمرض والرقى، والترمذي رقم (٩٧٢) في الجنائز، باب في التعوذ للمريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٨) قال: حدثنا عبد الصمد. وفي (٣/٥٦) قال: حدثنا عفان، ومسلم (٧/١٣) .وابن ماجة «٣٥٢٣) .والترمذي (٩٧٢) .\nثلاثتهم قالوا: حدثنا بشر بن هلال الصواف. والنسائي في عمل اليوم والليلة (١٠٠٥) قال:أخبرنا بشر بن هلال. وفي الكبرى (تحفة الأشراف) (٤٣٦٣) عن عمران بن موسى.\nأربعتهم - عبد الصمد، وعفان،وبشر،وعفان - عن عبد الوارث بن سعيد،قال: حدثناعبد العزيز بن صهيب.\n٢- وأخرجه أحمد (٣/٥٨) قال:حدثنا محمد بن عبد الرحمن الطفاوي. وفي (٣/٧٥) قال:حدثنا عفان، قال: حدثنا وهيب. وعبد بن حميد (٨٨١) قال:حدثني أحمد بن يونس. قال: حدثنا أبو شهاب.\nثلاثتهم - الطفاوي، ووهيب، وأبو شهاب عن داود بن أبي هند.\nكلاهما - عبد العزيز، وداود - عن أبي نضرة فذكره.\n(*) رواية وهيب، قال:حدثنا داود بن أبي نضر، عن أبي سعيد، أو عن جابر بن عبد الله.","vol":"7","page":563},{"text":"٥٧١٦ - (م) عائشة - ﵂ - قالت: كان رسول الله - ﷺ- إذا اشْتكى رَقَاهُ جبريل، يقول: «باسم الله يُبْريك، ومن كل داء يشفيك، ومن شرِّ حاسد إذا حسد، ومن شرِّ كلِّ ذي عين» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه مسلم، وهو الصواب، فقد رواه مسلم رقم (١١٨٦) في السلام، باب الطب والمرض والرقى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٣) قال:حدثنا ابن أبي عمر المكي. قال:حدثنا عبد العزيز الدراوردي، عن يزيد، هو ابن عبد الله بن أسامة بن الهاد،عن محمد بن إبراهيم،عن أبي سلمة بن عبد الرحمن، فذكره.\n(*) وأخرجه أحمد (٦/١٦٠) قال: حدثنا أبوعامر عبد الملك بن عمرو، قال: حدثنا زهير بن محمد، عن يزيد عبد الله بن الهاد، عن محمد بن إبراهيم، عن عائشة، نحوه. ليس فيه (أبو سلمة بن عبد الرحمن) .","vol":"7","page":563},{"text":"٥٧١٧ - (د) أبو الدرداء - ﵁ - «أتاه رجل يذكرُ أنَّ أباه أصابَهُ الأسْرُ، وهو احْتِباسُ البول، فعلَّمهُ رُقْيَة سَمِعها من رسول الله - ﷺ-، يقول: «مَنِ اشْتكى شيئًا فليقل: ربُّنا الله الذي في السماء، تَقدَّسَ اسمُك، أمْرُك في السماء والأرض، كما رحمتُك في السماء، فاجعل رحمتك في الأرض واغفِرْ لنا حُوبَنا وخَطَايَانا، أنت ربُّ الطَّيِّبين، فأنزل شِفاء من شِفائِك، ورحمة من رحْمَتِك على هذا الوَجَعِ، فَيَبْرَأ، وأمره أن يرقيه به، فرقاه، فبرأ» .\nأخرجه أبو داود، وأول حديثه: عن أبي الدرداء: أنه سمع رسول الله - ﷺ- يقول: «من اشْتكى منكم شَيئًا، أو اشتكى أخ له، فليقل ...» وذكر الحديث، ولم يذكر مجيءَ الرجل إليه، وما قال له (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تقدَّس) التقديس: التطهير، تقدَّس اسمك، أي تطهَّر.\n(حُوْبَنا) الحُوب بضم الحاء: الإثم، وبالفتح: مثله، وقيل: إن الضم لغة الحجاز، والفتح لغة تميم.\n_________\n(١) رواه أبو داود رقم (٣٨٩٢) في الطب، باب كيف الرقى، وفي سنده زيادة بن محمد الأنصاري، وهو منكر الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعف جدا. أخرجه أبو داود (٣٨٩٢) قال:حدثنا يزيد بن خالد بن موهب الرملي. والنسائى في عمل اليوم والليلة (١٠٣٨) قال:أخبرنا أحمد بن سعد بن الحكم بن أبي مريم، عن عمه.\nكلاهما - يزيد، وسعيد بن أبي مريم عم أحمد- عن الليث بن سعد، عن زيادة بن محمد، عن محمد ابن كعب القرظي،عن فضالة بن عبيد، فذكره.\n(*) وأخرجه النسائى في عمل اليوم والليلة (١٠٣٧) قال: أخبرنا يونس بن عبد الأعلى، قال:حدثنا ابن وهب، قال: أخبرني الليث، ذكر أخره قبله، عن زيادة بن محمد، عن محمد بن كعب القرظي، عن أبي الدرداء،نحوه. ليس فيه (فضالة بن عبيد) .\nقلت: مداره على زيادة بن محمد، وهو منكر الحديث.","vol":"7","page":564},{"text":"٥٧١٨ - (م ط ت د) عثمان بن أبي العاص [الثقفي الطائفي]- ﵁- أنه شكا إلى رسول الله - ﷺ- وجعًا في جسده مُنْذُ أسْلَمَ، فقال [له]: «ضَعْ ⦗٥٦٥⦘ يدَك على الذي يَألم من جسدك، وقل: باسم الله، ثلاث مرات، وقُلْ سَبْعَ مَرات: أعُوذُ بالله وقُدْرَتِهِ من شَرِّ ما أجِد وأُحاذرُ» أخرجه مسلم.\nوعند «الموطأ»: «بعزَّة الله وقدرته من شرِّ ما أجد» قال: فقلت ذلك، فأذهب الله ما كان بي، فلم أزَلْ آمُرُ بها أهلي وغيرَهم» .\nوفي رواية الترمذي وأبي داود مثل «الموطأ» وأول حديثهما: «أتاني رسول الله - ﷺ- وبي وجع قد كاد يُهلكني، فقال رسول الله - ﷺ-: «امْسَحْ بيمينك سَبْعَ مَرَّات، وقل: أعُوذُ بعزَّةِ الله وقدرته ... الحديث» (١) .\n_________\n(١) رواه مسلم رقم (٢٢٠٢) في السلام، باب استحباب وضع يده على موضع الألم، والموطأ ٢ / ٩٤٢ في العين، باب التعوذ والرقية في المرض، وأبو داود رقم (٣٨٩١) في الطب، باب كيف الرقى، والترمذي رقم (٢٠٨١) في الطب، باب رقم (٢٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (٥٨٥) . وأحمد (٤/٢١) قال: حدثنا روح، قال: حدثنا مالك بن أنس. وفي (٤/٢١) قال: حدثنا إسحاق بن عيسى، قال: حدثنا مالك، وعبد بن حميد (٣٨٢) قال: حدثني ابن أبي شيبة، قال: حدثني يحيى بن أبي بكير، قال: حدثنا زهير بن محمد. وأبو داود (٣٨٩١) قال: حدثناعبد الله القعنبي، عن مالك. وابن ماجة (٣٥٢٢) قال: حدثنا أبو بكر، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا زهير بن محمد. والترمذي (٢٠٨٠) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن، قال: حدثنا مالك، والنسائى في عمل اليوم والليلة (٩٩٩) قال: أخبرنا هارون بن عبد الله، قال: حدثني معن، قال: حدثنا مالك.\nكلاهما - مالك، وزهير - عن يزيد بن خصيفة، أن عمرو بن عبد الله بن كعب السلمي أخبره.\n٢- وأخرجه مسلم (٧/٢٠) قال: حدثني أبو الطاهر، وحرملة بن يحيى. والنسائي في عمل اليوم والليلة (١٠٠١) قال: أخبرنا أحمد بن عمرو بن السرح.\nكلاهما - أحمد بن عمرو بن السرح أبو الطاهر، وحرملة - قالا: أخبرنا بن وهب، قال: أخبرني يونس، عن ابن شهاب.\nكلاهما - عمرو بن عبد الله، وابن شهاب - عن نافع بن جبير، فذكره.\n(*) أخرجه أحمد (٤/٢١٧) قال: حدثنا سليمان الهاشمي، قال: حدثنا إسماعيل يعني ابن جعفر المدني، قال: أخبرني يزيد يعني ابن خصيفة، عن عمرو بن عبد الله بن كعب السلمي. والنسائي في عمل اليوم والليلة (١٠٠٠) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل. (ح) وأخبرنا أبوصالح محمد بن زنبور المكي قال: حدثنا إسماعيل بن جعفر، قال: حدثنا يزيد بن خصيفة، عن عمرو بن عبد الله كعب. وفي (١٠٠٢) قال: أخبرنا ياسين بن عبد الأحمد بن الليث بن عاصم، قال: أخبرنا جدي عن عثمان بن الحكم، قال: أخبرني يونس، عن ابن شهاب.\nكلاهما- عمرو بن عبد الله، وابن شهاب - عن نافع بن جبير، أن عثمان بن أبي العاص قدم على النبي -ﷺ-....فذكره. مرسل.","vol":"7","page":564},{"text":"٥٧١٩ - (ت) محمد بن سالم [الربعي البصري (١)] قال: قال لي ثابت البُناني: يا محمد، إذا اشتكيتَ فضَعْ يدَك حيث تَشْتكي، ثم قل: باسم الله، أعُوذُ بِعزَّةِ الله وقُدرتِه من شرِّ ما أجد من وجعي هذا، ثم ارْفَعْ يدَك ثم أعِدْ ذلك وِترًا، فإنَّ أنس بن مالك حدَّثني أن رسول الله - ﷺ- حدَّثه بذلك. أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع النضري، وهو تصحيف.\n(٢) رقم (٣٥٨٢) في الدعوات، باب في الرقية إذا اشتكى، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٨٨) قال: حدثنا عبد الوارث بن عبد الصمد،قال:حدثني أبي،قال: حدثنا محمد بن سالم،قال: حدثنا ثابت، فذكره.","vol":"7","page":565},{"text":"٥٧٢٠ - (خ م د ت) أبو سعيد الخدري - ﵁ - قال: «كنا في مسير لنا، فنزلنا منزلًا، فجاءت جارية، فقالت: إن سَيِّدَ الحيِّ سَليم، وإن نفَرنا غَيَب، فهل منكم رَاق، فقام معها رجل ما كنا نأبِنُهُ برُقْيَة، فَرَقَاه فَبَرَأ، فأمر له بثلاثين شاة، وسَقَانا لبنًا، فلما رجع قلنا له: أكنتَ تُحْسِنُ رُقْية؟ أوْ: كنتَ ترقي؟ قال: لا، ما رقيتُ إلا بأمِّ الكتاب، قلنا: لا تُحْدِثوا شيئًا حتى نأتيَ - أو نسألَ - رسول الله - ﷺ-، فلما قدمنا المدينة ذكرناه للنبيِّ - ﷺ- فقال: وما كان يُدْريه أنها رقية، اقْسِمُوا، واضْرِبُوا لي بسهم» .\nوفي رواية قال: «انطلق نفرْ من أصحاب رسول الله - ﷺ- في سَفْرة سافرُوها، حتى نزلوا على حيّ من أحياء العربِ، فاسْتَضَافُوهُم، فأبَوْا أن يُضَيِّفُوهم، فلُدِغَ سيِّدُ ذلك الحيِّ، فَسَعَوْا له بكل شيء لا ينْفَعُه شيء، فقال بعضهم: لو أتيتُم هؤلاءِ الرَّهطِ الذين نزلوا بكم، لعلَّهم عندهم بعضُ شيء؟ فأتَوْهم، فقالوا: يا أيها الرَّهط، إن سَيِّدَنا لُدِغَ، وسَعَيْنا له بكل شيء، لا ينفعه شيء، فهل عند أحد منكم من شيء؟ فقال بعضهم: إني والله لأرْقي، ولكن والله لقد اسْتَضَفْناكم فلم تُضَيِّفُونا، فما أنا براق لكم حتى تَجْعَلُوا لنا جُعلًا، فصَالَحُوهم على قَطيع من الغَنَم، فانطلق يَتْفُلُ عليه ويقرأ: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ فكأنما أُنْشِطَ من عِقال، فانطلق يمشي، وما به ⦗٥٦٧⦘ قَلَبَة، قال: فأوفَوهم جُعْلَهُم الذي صَالحوهم عليه، وقال بعضهم: اقْتَسِمُوا، فقال الذي رَقَى: لا تفعلوا حتى نأتيَ النبيَّ - ﷺ- فنذكرَ له الذي كان، فننظر الذي يأمرنا به. فقدموا على النبيِّ - ﷺ- فذكروا له، فقال: وما يُدريكَ أنَّها رُقْيَة؟ ثم قال: قد أصَبْتم، اقْسِمُوا، واضْرِبوا لي معكم سهمًا، وضحك النبيُّ - ﷺ-» .\nأخرجه البخاري ومسلم، وأخرج أبو داود الثانية.\nوفي رواية الترمذي قال: «بعثَنا رسول الله - ﷺ- في سَريَّة ...» وذكر نحوه، وفيه: «أن أبا سعيد هو الذي رقاه» وفيه: «أنه قرأ (الحمد) سَبعَ مَرَّات، وأن الغنم كانت ثَلاثين شَاة» .\nوأخرجه أيضًا في رواية أخرى بنحو ما سبق (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَلِيم) السَّليم: اللَّدِيغ، سُمِي به تفاؤلًا له بالسلامة.\n(النَّفَر) هاهنا: الرجال خاصة، أرادت: أن رجالنا غَيَب، والغَيَب الغائبون عن الحي، جمع غائب. ⦗٥٦٨⦘\n(نَأْبِنُه) أَبَنَه بكذا يَأْبِنُه [ويَأْبنُه]: إذا اتَّهمَه به.\n(جُعْلًا) الجُعْل: الأجرة التي تُجْعل لك على أمر تفعله.\n(يَتْفُل) التَّفْل: أكثر من النفث، فإن النفث لا يكون معه بزاق يُرَى، والتفل لابد له من ذلك.\n(أُنْشِط من عِقَال) العِقَال: الحبل الذي تشد به ركبة البعير لئلا يَسْرَح، وأَنْشَطت البعير: إذا حَلَلْتُ عِقَاله، ونشَطته: إذا شددته، وقد جاء في بعض الروايات: «كأنما نُشِط من عِقال» والمعروف: أُنْشِط.\n(قَلَبَة) ما به قَلَبة، أي: ما به عِلَّة، قيل: هو مأخوذ من القُلاب وهو داء يأخذ البعير، فيشتكي منه قَلْبه، فيموت من يومه.\n_________\n(١) رواه البخاري ١٠ / ١٧٨ في الطب، باب النفث في الرقية، وباب الرقى بفاتحة الكتاب، وفي الإجارة، باب ما يعطى في الرقية على أحياء العرب بفاتحة الكتاب، وفي فضائل القرآن، باب فاتحة الكتاب، ومسلم رقم (٢٢٠١) في السلام، باب جواز أخذ الأجرة على الرقية بالقرآن والأذكار، وأبو داود رقم (٣٩٠٠) في الطب، باب كيف الرقى، والترمذي رقم (٢٠٦٤) و(٢٠٦٥) في الطب، باب ما جاء في أخذ الأجر على التعويذ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن سليمان بن قتيبة، عن أبي سعيد الخدري قال: «بعث رسول الله -ﷺ- بعثا فكنت فيهم، فأتينا علي قرية فاستطعمنا أهلها، فأبوا أن يطعمونا شيئا، فجاءنا رجل من أهل القرية، فقال: يامعشر العرب، فيكم رجل يرقي؟ فقال أبوسعيد: قلت: وماذاك؟ قال: ملك القرية يموت قال: فانطلقنا معه، فرقيته بفاتحة الكتاب فرددتها عليه مرارا، فعوفي فبعث إلينا بطعام، وبغنم تساق فقال: أصحابي: لم يعقد إلينا النبي -ﷺ- في هذا بشيء، لا نأخذ منه شيئا حتى نأتي النبي -ﷺ- فسقنا الغنم حتى أتينا النبي -ﷺ- فحدثناه، فقال: كل، وأطعمنا معك، وما يدريك إنها رقية؟ قال: قلت ألقي في روعى» .\nأخرجه أحمد (٣/٥٠) قال: حدثنا عبد الله بن الزبير، أبو أحمد، قال: حدثنا عبد الرحمن بن النعمان الأنصاري بالكوفة، عن سليمان بن قتيبة، فذكره.\n* وعن أبي المتوكل، عن أبي سعيد الخدري: «أن ناسا من أصحاب النبي -ﷺ-....» .\nأخرجه أحمد (٣/٢) قال: حدثنا هشيم. وفي (٣/٤٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٣/١٢١) قال: حدثنا أبو النعمان، قال: حدثنا أبو عوانة. وفي (٧/١٧٠) قال: حدثنا محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. وفي (٧/١٧٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبوعوانة. ومسلم (٧/١٩) قال: حدثنا يحيى بن يحيى التميمي، قال أخبرنا هشيم. وفي (٢٠٧) قال: حدثنا محمد بن بشار، وأبو بكر بن نافع، كلاهما عن غندر محمد بن جعفر، عن شعبة، وأبو داود (٣٤١٨ ٣٩٠٠،) قال: حدثنا مسدد، قال: حدثنا أبو عوانة. وابن ماجة (٢١٥٦) قال: حدثنا أبو كريب، قال: حدثنا هشيم. (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٢٠٦٤) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثني عبد الصمد بن عبد الوارث، قال: حدثنا شعبة. والنسائي في (عمل اليوم والليلة) (١٠٢٨) قال أخبرنا محمد بن بشار، قال: حدثنا محمد وذكر كلمة معناها: حدثنا شعبة، وفي (١٠٢٩) قال: أخبرني زياد بن أيوب أبو هاشم دلويه، قال: حدثنا هشيم.\nثلاثتهم -هشيم، وشعبة، وأبو عوانة - عن أبي بشر جعفر بن إياس، عن أبي المتوكل، فذكره..\n* وعن معبد بن سيرين عن أبي سعيد الخدري قال: نزلنا مزلا، فأتتنا امرأة فقالت: إن سيد الحي سليم..\nأخرجه أحمد (٣/٨٣) قال: حدثنا يزيد. والبخاري (٦/٢٣١) قال: حدثني محمد بن المثنى، قال: حدثنا وهب. وفي (٦/٢٣١) قال البخاري: وقال أبو معمر: حدثنا عبد الوارث. ومسلم (٧/٢٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون (ح) وحدثني محمد بن المثنى، قال: حدثنا وهب بن جرير، وأبو داود (٣٤١٩) قال: حدثنا الحسن بن علي، قال: حدثنا يزيد بن هارون. ثلاثتهم - يزيد، وهب، وعبد الوارث - عن هشام بن حسان، عن محمد بن سيرين، عن أخيه معبد، فذكره.\n*وعن أبي نضرة، عن أبي سعيد الخدري، قال: بعثنا رسول الله -ﷺ- ثلاثين راكبا في سرية. فنزلنا بقوم ...\nأخرجه أحمد (٣/١٠) قال: حدثنا أبو معاوية. وعبد بن حميد (٨٦٦) قال: حدثنا يعلى بن عبيد. وابن ماجة (٢١٥٦) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو معاوية، والترمذي (٢٠٦٣) قال: حدثنا هناد، قال: حدثنا أبو معاوية. والنسائي في عمل اليوم والليلة (١٠٢٧) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يعلي. وفي (١٠٣٠) قال: أخبرني زايد بن أيوب، قال: حدثنا أبو معاوية، ويعلي، ومحمد.\nثلاثتهم - أبو معاوية، ويعلي بن عبيد، ومحمد بن عبيد - قالوا: حدثنا الأعمش، عن جعفر بن إياس، عن أبي نضرة، فذكره.","vol":"7","page":566},{"text":"٥٧٢١ - (خ) عبد الله بن عباس - ﵄ -: أن نفرًا من أصحاب رسول الله - ﷺ - مَرُّوا بماءٍ فيهم لَدِيغ - أو سَلِيم - فعرَض لهم رجل من أهل الماء، فقال: هل منكم من رَاق، فإن في الماء رجلًا لديغًا أو سليمًا؟ فانطلق رجل منهم، فقرأ بفاتحة الكتاب على شاء، فبرأ، فجاء بالشاء إلى أصحابه، فكَرِهُوا ذلك، وقالوا: أخذتَ على كتابِ الله أجرًا، حتى قَدِمُوا المدينةَ، فقالوا: يا رسول الله، أخذ على كتاب الله أجْرًا، فقال رسول الله - ﷺ-: «إن أحَقَّ ما أخذتم عليه أجرًا كتابُ الله»، أخرجه البخاري (١) .\n_________\n(١) ١٠ / ١٦٩ في الطب، باب الشروط في الرقية بفاتحة الكتاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٧٠) قال:حدثني سيدان بن مضارب أبو محمد الباهلي،قال: حدثنا أبو معشر البصري (هو صدوق) يوسف بن يزيد البراء. قال: حدثني عبيد الله بن الأخنس أبو مالك، عن ابن أبي مليكة، فذكره.","vol":"7","page":568},{"text":"٥٧٢٢ - (د) خارجة بن الصلت التميمي عن عمِّه [عِلاقة بن صُحار] قال: «أقْبَلْنا من عند رسول الله - ﷺ-، فأتينا على حيّ من العرب، فقالوا: إنا قد أُنْبِئْنا أنكم قد جئتم من عند هذا الرجل بخير، فهل عندكم من دواء، أو رُقْيَة، فإن عندنا مَعْتوهًا في القُيُودِ؟ قال: فقلنا: نعم، قال: فجاؤوا بمَعْتُوه في القُيُودِ، فقرأتُ عليه فاتحةَ الكتاب ثلاثة أيام غُدْوَة وعَشِيَّة، [كُلَّما ختمتُها] أجْمَعُ بَزَاقي، ثم أتْفُلُ، قال: فكأنما أُنشطَ من عِقَال، فأعْطَوْني جُعلًا، فقلتُ: لا، حتى أسأل النبيَّ - ﷺ- فقال: كُلْ، فلَعمري مَن أكل برقية باطل، لقد أكلت برقية حق» .\nوفي رواية عن عمِّه: أنه أتى النبيَّ - ﷺ-[فأسْلَمَ]، ثم أقبل راجعًا من عنده، فمرَّ على قوم عِندهم رجل مجنون مُوثَق بالحديد، فقال أهلُه: إنَّا حُدِّثنا أنَّ صاحبكم هذا قد جاءكم بخير، فهل عندك شيء تُدَاويه؟ فَرَقَيتُه بفاتحة الكتاب، فَبَرأ، فأعطَوْني مائة شاة، فأتيت رسول الله - ﷺ-، فأخبرته قال: هل إلا هذا - وفي رواية: «هل قلتَ غير هذا؟ قلتُ: لا، قال: خُذها، فَلَعَمْرِي لَمن أكل برُقيةِ باطل، لقد أكلتَ برقيةِ حق» . أخرجه أبو داود (١) . ⦗٥٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَعتُوه) المعتوه: المجنون.\n_________\n(١) في المطبوع أخرجه أبو داود والنسائي، ولم نجده عند النسائي، ولعله في الكبرى، وقد رواه أبو داود رقم (٣٨٩٦) و(٣٩٠١) في الطب، باب كيف الرقى، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢١٠) قال: حدثنا يحيى بن سعيد، عن زكريا (ح) ووكيع، قال: حدثنا زكريا، وفي (٥/٢١١) قال: ثنا محمد بن جعفر (قال: حدثنا شعبة، عبد الله بن أبي السفر، وأبوداود (٣٤٢٠) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. قال: حدثنا شعبة، عن عبد الله بن أبي السفر. وفي (٣٨٩٦) قال: حدثنا مسدد، قال: حدثنا يحيى، عن زكريا. وفي (٣٨٩٧) قال: حدثنا عبيد الله بن معاذ قال: حدثنا أبي (ح) وحدثنا ابن بشار، قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. عن عبد الله بن أبي السفر. والنسائي في عمل اليوم والليلة (١٠٣٢) قال: أخبرونا عمرو بن علي، قال: حدثنا محمد بن جعفر. قال: حدثنا عشبة، عن عبد الله بن أبي السفر.\nكلاهما -زكريا، وعبد الله بن أبي السفر - عن عامر الشعبي، عن خارجة بن الصلت، فذكره.","vol":"7","page":569},{"text":"٥٧٢٣ - (د ت) عبد الله بن عباس - ﵄ - قال: قال النبي - ﷺ-: «مَن عاد مريضًا لم يحضُرْ أجلُه، فقال عنده سبع مرار: أسألُ اللهَ العظيمَ، ربَّ العرشِ العظيم: أن يَشْفِيكَ، إلا عافاه الله ﷿ من ذلك المرض» أخرجه أبو داود، والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٣١٠٦) في الجنائز، باب الدعاء للمريض عند العيادة، والترمذي رقم (٢٠٨٤) في الطب، باب رقم (٣٢)، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (١/٢٣٩) (٢١٣٨) قال: حدثنا أبو معاوية، وفي (١/٢٣٩) (٢١٣٨) و(١/٣٥٢) (٣٢٩٨) قال: حدثنا يزيد. وعبد بن حميد (٧١٨) قال: حدثني ابن أبي شيبة، قال:حدثنا عبد الرحيم بن سليمان. والنسائي في «عمل اليوم والليلة» (١٠٤٤) قال: أخبرني الحسن بن إسماعيل بن سليمان المجالدي، قال: أخبرنا حفص.\nأربعتهم - أبو معاوية، ويزيد، وعبد الرحيم، وحفص بن غياث - عن الحجاج بن أرطاة.\n٢ - وأخرجه البخاري في «الأدب المفرد» (٥٣٦) قال: حدثنا أحمد بن عيسى، قال: حدثنا عبد الله بن وهب، قال: أخبرني عمرو، عن عبد ربه بن سعيد.\nكلاهما - الحجاج، وعبد ربه - عن المنهال بن عمرو، عن عبد الله بن الحارث، فذكره.\n* أخرجه النسائي في «عمل اليوم والليلة» (١٠٤٣) قال: أخبرنا وهب بن بيان، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن عبد ربه بن سعيد، قال: حدثني المنهال بن عمرو، عن مرة، عن سعيد بن جبير، عن عبد الله بن الحارث، فذكره.","vol":"7","page":570},{"text":"<span data-type=\"title\" id=toc-1235>الفصل الثالث: في النهي عن الرُّقَى والتمائم</span>\n٥٧٢٤ - (م) عمران بن حصين - ﵁ - قال: قال نبيُّ الله - ﷺ-: «يَدْخُل الجنَّة من أُمَّتِي سبعون ألفًا بغير حساب، قالوا: ومَن هم يا رسول الله؟ قال: هم الذي لا يَكْتَوُون، ولا يَسْتَرْقُون، وعلى ربهم يتوكَّلون، فقام عُكَّاشَة فقال: ادْعُ الله أن يجعلني منهم. فقال: أنت منهم. فقام رجل، فقال: يا نبي الله، ادْعُ الله أن يجعلني منهم، قال: سَبَقَك بها عُكَّاشَة» . ⦗٥٧١⦘\nوفي رواية نحوه، وزاد فيه «ولا يَتَطَيَّرُونَ»، ولم يذكر فيها قول عكاشة إلى آخره. أخرجه مسلم (١) .\n_________\n(١) رواه مسلم رقم (٢١٨) في الإيمان، باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب، وانظر ما قاله النووي في \" شرح مسلم \" حول هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٤١) قال: حدثنا يزيد. ومسلم (١/١٣٧) قال: حدثنا يحيى بن خلف الباهلي، قال: حدثنا المعتمر.\nكلاهما - يزيد بن هارون، ومعتمر بن سليمان - عن هشام بن حسان، عن محمد بن سيرين، فذكره.","vol":"7","page":570},{"text":"٥٧٢٥ - (خ م ت) حصين بن عبد الرحمن السلمي قال: «كنت عند سعيد بن جبير، فقال: أيُّكم رأى الكوكب الذي انْقَضَّ البارحة؟ قلت: أنا، ثم قلت: أما إني لم أكن في صلاة، ولكن لُدِغْتُ. قال: فماذا صنعتَ؟ قلت: استرقيتُ، قال: ما حَمَلَك على ذلك؟ قلت: حديث حدَّثناه الشعبيُّ، فقال: وما حدَّثكم الشعبيُّ؟ قال: قلت: حدَّثنا عن بُرَيدَة بن الحُصَيْب الأسلمي، أنه قال: لا رُقية إلا من عَين أو حُمَة، فقال: لقد أحسن مَن انتهى إلى ما سمع، ولكن حدَّثنا ابن عباس عن النبيِّ - ﷺ- قال: عُرِضَتْ عليَّ الأُمَمُ، فرأيت النبيَّ ومعه الرهطُ، والنبيَّ ومعه الرجل والرجلان، والنبيَّ ليس معه أحد، إذْ رُفِعَ لي سَوَاد عظيم، فظننت أنهم أمَّتي، فقيل لي: هذا موسى وقومُه، ولكن انْظُر إلى الأُفُقِ، فنظرتُ، فإذا سواد عظيم، فقيل لي: انْظُرْ إلى الأفقِ الآخَر، فإذا سواد عظيم، فقيل لي: هذه أمتك، ومعهم سبعون ألفًا يدخلون الجنة بغير حساب ولا عذاب، ثم نهض فدخل منزله، فخاض الناس في أولئك الذين يدخلون الجنة بغير حساب فقال بعضهم: فلعلَّهم الذين صَحِبُوا رسول الله - ﷺ-، وقال بعضهم: فلعلَّهم ⦗٥٧٢⦘ الذين وُلِدُوا في الإسلام فلم يُشْرِكوا بالله شيئًا - وذكروا أشياءَ - فخرج عليهم رسول الله - ﷺ-، فقال: ما الذي تخوضُون فيه؟ فأخبروه، فقال: هم الذي لا يَرْقُون (١)، ولا يسترقون، ولا يتطيَّرون، وعلى ربهم يتوكلون، فقام عُكَّاشة بن مِحْصَن، فقال: ادْعُ الله أن يجعلَني منهم، فقال: أنت منهم، ثم قام رجل آخرُ، فقال: ادع الله أن يجعلني منهم، فقال: سَبقك بها عُكَّاشة» .\nهذا الذي أخرجه الحميديُّ في كتابه في المتفق، وقال في رواية أبي بكر بن أبي شَيبَة: قال رسول الله - ﷺ-: «عُرِضَت عليَّ الأمم» ولم يذكر ما قبله هو ولا غيره ممن سمَّيْناه، وذكر ما سوى ذلك بنحوه، أو طرفًا منه.\nهذا لفظ الحميديِّ، والذي وجدته في كتاب البخاري - ولم يذكره الحميديُّ - قال: حدَّثنا عمران بن مَيْسَرَة قال: حدَّثنا ابن فضيل، قال: حدَّثنا حصين عن عامر عن عمران بن حصين قال: «لا رُقْيَةَ إلا من عين أو حُمَة» فذكرته لسعيد بن جبير، فقال: حدَّثنا ابن عباس قال: قال رسول الله - ﷺ-: «عُرِضَت عليَّ الأمم، فجعل النبيُّ والنَّبيَّانِ يَمُرُّون معهم الرهط، والنبيُّ ليس معه أحد، حتى رُفع لي سواد عظيم، فقلت: ما هذا؟ أمتي هذه؟ قيل: بل هذا موسى وقومُه، قيل: انْظُر إلى الأفق، فإذا سواد ⦗٥٧٣⦘ عظيم قد ملأ الأفق، ثم قيل لي: انظر هاهنا وهاهنا في آفاق السماء، فإذا سواد قد ملأ [الأفق]، قيل: هذه أمتك، ويدخل الجنة من هؤلاء سبعون ألفًا بغير حساب، ثم دخل ولم يُبَيِّنْ لهم، فأفاض القومُ، وقالوا: نحن الذين آمنا بالله، واتَّبَعْنَا رسولَه، فنحن هم، أم أولادُنا الذين وُلِدُوا في الإسلام، فإنَّا وُلِدْنا في الجاهلية، فبلغ النبيَّ - ﷺ-، فخرج فقال: هم الذين لا يَستَرْقُون، ولا يتطيَّرُون، ولا يَكْتَوون، وعلى ربهم يتوكلون، فقال عُكَّاشة بن مِحْصَن: أمِنْهم أنا يا رسول الله؟ فقال: نعم، فقام آخر فقال: أمنهم أنا؟ فقال: سبقك بها عكاشة» .\nوللبخاري في أخرى قال: حدثنا مُسَدَّد، حدثنا حصين بن نُمير، عن حصين بن عبد الرحمن، عن سعيد بن جبير عن ابن عباس قال: «خرج علينا رسول الله - ﷺ- يومًا، فقال: عُرِضت عليَّ الأمم، فجعل يَمُرُّ النبيُّ معه الرجل، والنبيُّ معه الرجلان، والنبيُّ معه الرهط، والنبيُّ ليس معه أحد، ورأيتُ سَوَادًا كثيرًا (٢) سَدَّ الأفق، فَرَجَوتُ أن تكون أمتي، فقيل: هذا موسى، ثم قيل: انظر، فرأيت سوادًا كثيرًا سدَّ الأفق، فقيل: انظر هكذا وهكذا، فرأيت سوادًا كثيرًا سَدَّ الأفق، فقيل: هؤلاء أمتك، ومع هؤلاء سبعون ألفًا يدخلون الجنة بغير حساب، فتفرَّق الناس، ولم يُبَيِّن لهم، فتذاكر أصحاب النبيِّ - ﷺ-، فقالوا: أمَّا نحن فولِدنا في الشِّرْكِ، ⦗٥٧٤⦘ ولكنَّا آمَنَّا بالله ورسوله، ولكن هؤلاء هم أبناؤنا، فبلغ النبيَّ - ﷺ- فقال: هم الذين لا يتطيَّرون، ولا يسترقون، ولا يكتوون، وعلى ربهم يتوكَّلون، فقام عُكَّاشة بن مِحصَن، فقال: أمِنهم أنا يا رسول الله؟ قال: نعم، فقام آخر، فقال: أمِنهم أنا؟ فقال: سبقك بها عكاشة» .\nوأخرج الترمذي قال: لَمَّا أُسْرِيَ بالنبيِّ - ﷺ- جعل يَمُرُّ بالنبيِّ والنَّبيين ومعهم القومُ، والنبيِّ والنَّبيِّين ومعهم الرهط ... وذكر الحديث (٣) .\n_________\n(١) قال الحافظ في \" الفتح \": وقد أنكر الشيخ تقي الدين بن تيمية هذه الرواية (يعني التي فيها لفظة: يرقون) وزعم أنها غلط من راويها ...، وانظر \" الفتح \" ١١ / ٣٥٤ في الرقاق، باب يدخل الجنة سبعون ألفًا بغير حساب.\n(٢) وفي بعض النسخ: كبيرًا.\n(٣) رواه البخاري ١٠ / ١٧٩ في الطب، باب من لم يرق، وباب من اكتوى أو كوى غيره، وفي الأنبياء، باب وفاة موسى، وفي الرقاق، باب ومن يتوكل على الله فهو حسبه، وباب يدخل الجنة سبعون ألفًا بغير حساب، ومسلم رقم (٢٢٠) في الإيمان، باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب، والترمذي (٢٤٤٨) في صفة القيامة، باب رقم (١٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":571},{"text":"٥٧٢٦ - (د) عبد الله بن مسعود - ﵁ - قالت زينبُ امرأتُه قال: سمعتُ رسول الله - ﷺ- يقول: «إن الرُّقَى والتَّمَائِمَ والتِّوَلَةَ شِرْك، قالت: قلت: لم تقولُ هذا؟ والله، لقد كانت عيني تَقْذِفُ، وكنت أخْتَلِفُ إلى فلان اليهوديِّ فيَرْقِيني، فإذا رَقَاني سَكَنَتْ، فقال عبد الله: إنما ذلك عملُ الشيطان، كان يَنْخُسُها بيده، فإذا رَقَاها كَفَّ عنها، إنما كان يكفيك أن تقولي كما كان رسول الله - ﷺ- يقول: أذهِب الباس، ربَّ الناس، اشْفِ أنتَ الشافي، لا شِفَاءَ إلا شِفَاؤكَ، شِفَاء لا يُغادِرُ سَقَمًا» . ⦗٥٧٥⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التِّوَلة) بكسر التاء وفتح الواو: ما يحبِّب المرأة إلى زوجها من أنواع السحر، وقيل: التِّوَلَة - بكسر التاء وضمها - شبيه بالسِّحر.\n_________\n(١) رقم (٣٨٨٣) في الطب، باب في تعليق التمائم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (١/٣٨١) (٣٦١٥) قال: حدثنا أبو معاوية. وأبو داود (٣٨٨٣) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو معاوية. وابن ماجة (٣٥٣٠) قال: حدثنا أيوب بن محمد الرقي، قال: حدثنا معمر بن سليمان، قال: حدثنا عبد الله بن بشر.\nكلاهما - أبو معاوية، وعبد الله بن بشر - عن الأعمش، عن عمرو بن مرة، عن يحيى بن الجزار، عن ابن أخي زينب امرأة عبد الله، عن زينب، فذكرته.\n(*) في رواية عبد الله بن بشر: «ابن أخت زينب امرأة عبد الله» .","vol":"7","page":574},{"text":"٥٧٢٧ - (د) جابر بن عبد الله - ﵄ - أن «رسول الله - ﷺ- سئل عن النُّشْرَةِ (١)، فقال: هو من عمل الشيطان» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النُّشرة) كالتَّعويذة والرُّقْيَة، يقال: نشرته تَنْشيرًا: إذا رقيته وعَوَّذْتُه، وإنما سميت نُشْرة، لأنها يُنْشَر بها عن المريض، أي: يُحَلُّ عنه ما خامره من الداء.\n_________\n(١) وهو النوع الذي كان أهل الجاهلية يعالجون به.\n(٢) رقم (٣٨٧٨) في الطب، باب في النشرة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٢٩٤) . وأبو داود (٣٨٦٨) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرزاق، قال: حدثنا عقيل بن معقل، قال: سمعت وهب بن منبه يحدث، فذكره.","vol":"7","page":575},{"text":"٥٧٢٨ - (د) عيسى بن حمزة (١) قال: دخلت على عبد الله بن عُكيم [أبي مَعبد الجُهني أعُودُه]، وبه حُمْرَة، فقلت: ألا تُعَلِّقُ تَمِيمَة؟ فقال: نَعُوذُ بالله من ذلك، قال رسول الله - ﷺ-: «مَن تعلَّق شيئًا وُكِلَ إليه» أخرجه أبو داود (٢) .\n_________\n(١) كذا الأصل والمطبوع، و\" المشكاة \"، وليس في رجال الكتب الستة: عيسى بن حمزة، بل الصواب: عيسى بن عبد الرحمن بن أبي ليلى.\n(٢) في الأصل: أخرجه أبو داود، ورمز له في أوله بـ: \" د \" لم نجده عنده، وفي المطبوع: أخرجه الترمذي، ورمز له في أوله بـ: \" ت \" وهو الصواب، فقد رواه الترمذي رقم (٢٠٧٣) في الطب، باب ما جاء في كراهية التعليق، وفي الباب عن عقبة، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣١٠) قال: حدثنا وكيع. وفي (٤/٣١١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٢٠٧٢) قال: حدثنا محمد بن مدويه، قال: حدثنا عبيد الله بن موسى. (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nأبرعتهم - وكيع، وشعبة، وعبيد الله، ويحيى - عن محمد بن عبد الرحمن بن أبي ليلى، عن أخيه عيسى، فذكره.\n(*) قال الترمذي: عبد الله بن عكيم لم يسمع من النبي -ﷺ-، وكان في زمن النبي -ﷺ- يقول: كتب إلينا رسول الله -ﷺ-.","vol":"7","page":575},{"text":"٥٧٢٩ - () مالك بن أنس - ﵀ - سئل عن تعليق التمائم والخرَزِ فقال: ذلك شِرْك، وقال: بلغني أن ابن عمر قال: سمعتُ رسول الله - ﷺ- يقول: «ما يُبَالي ما أتى مَن شَرِبَ تِرْياقًا، أو تَعلق تميمة» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تِرْياقًا) التِّرْيَاق، والدِّرْيَاق معروف، وليس شربه مكروهًا من أجل أن التداوي به حرام، ولكن من أجل ما يقع فيه من لحوم الأفاعي وغيرها من النجاسات، وهي محرَّمة، وما لم يكن فيه حرام ولا نجس فلا بأس به.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد بنحوه في \" المسند \" رقم (٦٥٦٥)، وأبو داود رقم (٣٨٦٩) في الطب، باب في الترياق، من حديث عبد الله بن عمرو، ورواه أيضًا أبو نعيم في \" الحلية \" ٩ / ٣٠٨، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول، لم أهتد إليه.","vol":"7","page":576},{"text":"<span data-type=\"title\" id=toc-1236>الباب الثالث: في الطاعون والوَبَاء والفرار منه</span>\n٥٧٣٠ - (خ م ط د) عبد الله عباس - ﵄ - «أن عمر بن الخطاب - ﵁ - خرج إلى الشام، حتى إذا كان بَسرْغَ (١) لَقِيَهُ أُمَراءُ ⦗٥٧٧⦘ الأجْنَادِ - أبو عبيدة ابن الجراح وأصحابه - فأخبروه أن الوَبَاءَ قد وقع بالشام، قال ابن عباس: فقال عمر: ادْعُ لي المهاجرين الأوَّلين، فدعوتهم، فاستشارهم، وأَخبر أن الوباءَ قد وقع بالشام، فاختلفوا، فقال بعضهم: خرجَتَ لأمرِ، ولا نرى أن ترجعَ عنه، وقال بعضهم: معكَ بقيَّةُ الناس وأصحابُ رسول الله - ﷺ-، ولا نرى أن تُقدِمَهم على الوَباء، فقال: ارْتَفِعُوا عنِّي، ثم قال: ادْعُ [لي] الأنصار، فدعوتهم، فاستشارهم، فسلكوا سبيل المهاجرين، واختلفوا كاختلافهم. فقال: ارتفعوا عني. ثم قال: ادْعُ لي مَن كان هاهنا من مَشيخة قريش من مُهَاجِرَة الفَتح، فدعوتهم، فلم يختلف عنه منهم رجلان، فقالوا: نرى أن ترجع بالناس، ولا تُقْدمِهَم على هذا الوباء، فنادى عمر في الناس: إني مُصْبِحُ على ظَهر، فأصْبِحوا عليه، فقال أبو عُبَيْدَة بنُ الجراح: أَفِرارًا من قَدَرِ الله؟ فقال عمر: لو غيرُك قالها أبو عُبَيْدَة؟ - وكان عمر يكره خلافَه - نعم نَفِرُّ من قَدَرِ الله إلى قَدَرِ الله، أرأيتَ لو كانت لك إبلُ، فَهَبَطَتْ وَادِيًا له عُدْوتَان: إحداهما خِصْبَةُ، والأخرى جَدْبة، أليس إن رَعَيْتَ الخِصْبةَ رَعَيْتَها بقَدَرِ الله، وإن رعيتَ الَجدْبة رعيتها بقدر الله؟ قال: فجاء عبد الرحمن بن عوف - وكان مُتغيبًا في بعض حاجاته- فقال: إن عندي من هذا عِلمًا، سمعتُ رسول الله - ﷺ- يقول: إذا سمعتم به بأرض: فلا تَقْدمُوا عليه، وإذا وقع بأرض وأنتم بها: فلا ⦗٥٧٨⦘ تخرجوا فِرارًا منه، قال: فَحَمِدَ الله عمرُ بن الخطاب، ثم انصرف» .\nوفي حديث مَعْمر [قال: «وقال له أيضًا: أرأيتَ أنه لو رعى الَجدْبة وترك الخِصْبَةَ، أكنتَ مُعجِّزه؟ قال: نعم، قال: فَسِرْ إذًا، قال:] فسار حتى أتى المدينةَ، فقال: هذا المَحَلُّ - أو [قال]: هذا المنزلُ - إن شاءَ الله» .\nوأما حديث عبد الله بن عامر [بن ربيعة]، فإنه اقْتَصَرَ على المُسندَ: «أن عمر خرج إلى الشام، فلما جاءَ سَرْغَ بلغه: أن الوَباَءَ قد وقع بها، فأخبره عبد الرحمن بن عوف: أن رسول الله - ﷺ-[قال] ... فذكر نحوه» .\nوفي كتاب مسلم عن الزهري عن سالم: «أن عمر إنما انصرف بالناس عن حديث عبد الرحمن بن عوف» . أخرجه البخاري ومسلم والموطأ، وأخرج أبو داود المسند منه، وهو قول عبد الرحمن بن عوف (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُِدْوَتان) العُِدوة - بكسر العين وضمها -: جانب الوادي.\n_________\n(١) \" سَرْغ \" بفتح السين وسكون الراء وبالغين المعجمة: موضع بالشام، بين المغيثة وتبوك - قاموس.\n(٢) رواه البخاري ١٠ / ١٥٥ و١٥٦ في الطب، باب ما يذكر في الطاعون، وفي الحيل، باب ما يكره من الاحتيال في الفرار من الطاعون، ومسلم رقم (٢٢١٩) في السلام، باب الطاعون والطيرة والكهانة ونحوها، وأبو داود رقم (٣١٠٣) في الجنائز، باب الخروج من الطاعون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن عبد الله بن عامر بن ربيعة، أن عمر خرج إلى الشام، فلما جاء سرغ، بلغه أن الوباء قد وقع بالشام، فأخبره عبد الرحمن بن عوف، أن رسول الله -ﷺ- قال:\n«إذا سمعتم به بأرض فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها فلا تخرجوا فرارا منه» .\nفرجع عمر بن الخطاب من سرغ.\n(*) ورواية سالم: «أن عبد الرحمن بن عوف أخبر عمر بن الخطاب - ﵁ - وهو يسير في طريق الشام، عن النبي -ﷺ- قال:\n«إن هذا السقم عُذِّب به الأممُ قبلكم، فإذا سمعتم به في أرض فلا تدخلوها عليه، وإذا وقع بأرض وأنتم بها فلا تخرجوا فرارا منه» .\nقال: فرجع عمر بن الخطاب من الشام.\nأخرجه مالك «الموطأ» صفحة (٥٥٩) . وأحمد (١/١٩٤) (١٦٨٢) قال: حدثنا إسحاق بن عيسى. والبخاري (٧/١٦٩) قال: حدثنا عبد الله بن يوسف. وفي (٩/٣٤) قال: حدثنا عبد الله بن مسلمة. ومسلم (٧/٣٠) قال: حدثنا يحيى بن يحيى. والنسائي في الكبرى «الورقة ٩٩ - أ» قال: أخبرنا قتيبة ابن سعيد. (ح) والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم.\nستتهم - إسحاق، وعبد الله بن يوسف، وعبد الله بن مسلمة، ويحيى، وقتيبة، وابن القاسم - عن مالك، عن ابن شهاب، عن عبد الله بن عامر، فذكره.\n* أخرجه أحمد (١/١٩٣) (١٦٧٨) قال: حدثنا حجاج، ويزيد، قالا: أخبرنا ابن أبي ذئب، عن الزهري، عن سالم، عن عبد الله بن عامر بن ربيعة، فذكره. «زاد فيه سالم» .\n(*) زاد عبد الله بن مسلمة، ويحيى بن يحيى في روايتهما، عن مالك، قال: وعن ابن شهاب، عن سالم بن عبد الله، أن عمر إنما انصرف بالناس عن حديث عبد الرحمن بن عوف.\n- عن عبد الله بن عباس، أن عمر بن الخطاب - رضي الله - خرج إلى الشام ... الحديث.\n١ - أخرجه مالك «الموطأ» صفحة (٥٥٧) . وأحمد (١/١٩٤) (١٦٧٩) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (١/١٩٤) (١٦٨٣) قال: حدثنا إسحاق بن عيسى، قال: أخبرني مالك. والبخاري (٧/١٦٨) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٧/٢٩) قال: حدثنا يحيى بن يحيى التميمي، قال: قرأت على مالك. وفي (٧/٣٠) قال: حدثنا إسحاق بن إبراهيم ومحمد بن رافع، وعبد بن حميد، قال ابن رافع: حدثنا وقال الآخران: أخبرنا عبد الرزاق، قال: أخبرنا معمر. (ح) وحدثنيه أبو الطاهر، وحرملة بن يحيى، قالا: أخبرنا ابن وهب، قال: أخبرني يونس. وأبو داود (٣١٠٣) قال: حدثنا القعنبي، عن مالك. والنسائي في الكبرى «الورقة ٩٩ - أ» قال: أخبرني هارون ابن عبد الله، قال: حدثنا معن، قال: حدثنا مالك. (ح) والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، قال: أخبرنا مالك.\nثلاثتهم - مالك، ومعمر، ويونس - عن ابن شهاب، عن عبد الحميد بن عبد الرحمن بن زيد بن الخطاب، عن عبد الله بن الحارث بن نوفل.\n٢ - وأخرجه أحمد (١/١٩٢) (١٦٦٦) قال: حدثنا روح، قال: حدثنا محمد بن أبي حفصة، قال: حدثنا الزهري، عن عبيد الله بن عبد الله.\nكلاهما - عبد الله بن عبد الله، وعبيد الله بن عبد الله بن عتبة - عن عبد الله بن عباس، فذكره.\n(*) رواية القعنبي، ومعن، وابن القاسم، عن مالك، ورواية عبيد الله بن عبد الله مختصرة على آخره على حديث عبد الرحمن بن عوف.\n* وعن حميد بن عبد الرحمن بن عوف، عن عبد الرحمن بن عوف، قال: سمعت رسول الله -ﷺ- يقول:\n«إذا سمعتم به بأرض، ولستم بها فلا تدخلوها، وإذا وقع وأنتم فيها فلا تخرجوا فرارا منها» .\nأخرجه أحمد (١/١٩٤) (١٦٨٤) قال: حدثنا أبو العلاء الحسن بن سوار، قال: حدثنا هشام بن سعد، عن الزهري، عن حميد بن عبد الرحمن، فذكره.","vol":"7","page":576},{"text":"٥٧٣١ - (خ) عائشة - ﵂ - «سألتْ رسول الله - ﷺ ⦗٥٧٩⦘ عن الطاعون؟ فقال: كان عذابًا يَبعثُه الله على مَن كان قبلكم، فجعله الله رحمة للمؤمنين، ما مِن عبد يكون في بلد يكون فيه، فيمكث [فيه] لا يخرج [من البلد]، صابرًا مُحْتَسبًا، يعلم أنه لاُ يصيِبُه إلا ما كتب الله له، إلا كان له مثْلُ أجرِ شهيد» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صَابِرًا مُحْتَسِبًا) الصَّابر: الراضي بقضاء الله وقَدِرَه، والمحتسب: الذي يحتسب نفسه عند الله، أي: يدَّخرها، ويفوِّض أمره إليه.\n_________\n(١) ١٠ / ١٦٣ في الطب، باب أجر الصابر على الطاعون، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، وفي القدر، باب ﴿قل لن يصيبنا إلا ما كتب الله لنا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦٤) قال: حدثنا يونس بن محمد. وفي (٦/١٥٤) قال: حدثنا أبو عبد الرحمن. وفي (٦/٢٥١) قال: حدثنا عبد الصمد. والبخاري (٤/٢١٣) قال: حدثنا موسى بن إسماعيل. وفي (٧/١٦٩) قال: حدثنا إسحاق. قال: أخبرنا حبان. وفي (٨/١٥٨) قال: حدثنا إسحاق بن إبراهيم الحنظلي. قال: أخبرنا النضر. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٦٨٥) عن العباس بن محمد، عن يونس بن محمد. (ح) وعن إبراهيم بن يونس بن محمد، عن أبيه.\nستتهم - يونس بن محمد، وأبو عبد الرحمن المقرئ، وعبد الصمد بن عبد الوارث، وموسى بن إسماعيل، وحبان بن هلال، والنضر بن شميل - قالوا: حدثنا داود - يعنون ابن أبي الفرات -. قال: حدثنا عبد الله بن بريدة، عن يحيى بن يعمر، فذكره.","vol":"7","page":578},{"text":"٥٧٣٢ - (خ م ط ت) أسامة - ﵁ - قال إبراهيم بن سعد بن أبي وقاص: سمعتُ أسَامَة يُحدِّث سعدًا عن النبيِّ - ﷺ- قال: «إذا سمعتم بالطَّاعُون بأرضِ: فلا تدخلوها، وإذا وقع بأرضِ وأنتم بها، فلا تخرجوا منها» .\nوفي حديث حبيب بن أبي ثابت قال: «كنا بالمدينة، فبلغني: أن الطاعون قد وقع بالكوفة، فقال عَطَاء بن يَسار وغيره: إن رسول الله - ﷺ- قال: إذا كنتَ بأرض فوقع بها، فلا تخرج منها، وإذا بلغك أنه بأرض، فلا تدخلْها، قال: قلت: عمَّن؟ قال عن عامر بن سعد يُحدِّث به، قال: ⦗٥٨٠⦘ فأُتيتُه، فقالوا: غائب، فلَقيِتُ أخاه إبراهيم بن سعد، فسألته؟ فقال: شهِدْتُ أُسامةَ يحدِْث سعدًا، فقال: سمعت رسول الله - ﷺ- يقول: إن هذا الوَجع رِجْز - أو عذاب، أو بقَّيةُ عذاب - عُذِّبَ به أُنَاس من قبلكم، فإذا كان بأرض وأنتم بها، فلا تخرجوا منها، وإذا بلغكم أنه بأرض، فلا تدخلوها. قال حبيب: فقلت لإبراهيم: أنت سمعتَ أسامةَ يُحدِّثُ سعدًا وهو لا ينكر؟ قال: نعم» .\nوفي رواية عامر بن سعد «أنه سمع أسامة بن زيد يحدِّث سعدًا: أن رسول الله - ﷺ- ذكر الوجع، فقال: رِجز - أو عذاب - عُذِّب به بعض الأمم، ثم بَقيَ منه بقيَّة، فيذهب المرةَ، ويأتي الأخرى، فَمن سمع به بأرض فلا يَقْدَمَنَّ عليه، ومَن كان بأرض وقع بها: فلا يخرجْ فِرَارًا منه» .\nوفي رواية محمد بن المنكدر: أن أسامة قال: قال رسول الله - ﷺ-: «الطَّاعُون رجِز أُرسلَ على طائفة من بني إسرائيل - أو على من كان قبلكم- فإذا سمعتم به بأرض، فلا تَقْدَمُوا عليه، وإذا وقع بأرض وأنتم بها، فلا تَخرجوا فرارًا منه» أخرجه البخاري ومسلم.\nولمسلم عن حبيب عن إبراهيم بن سعد عن سعد بن مالك وخزيمة بن ثابت وأسامة بن زيد قالوا: قال رسول الله - ﷺ- ... بمعنى حديث شعبة، يعنى الروايةَ التي ذكرناها عن حبيب أولًا، وهذه الروايةُ تصلُح أن تكون في مسند كل واحد من المذكورين. ⦗٥٨١⦘\nوفي أخرى عن إبراهيم بن سعد، قال: كان أسامة وسعد جالسين يتحدَّثان، فقالا: قال النبيُّ قال رسول الله - ﷺ-: «... بنحو ذلك» . وأخرج الموطأ والترمذي رواية عامر بن سعد (١) .\n_________\n(١) رواه البخاري ١٠ / ١٥٢ و١٥٣ في الطب، باب ما يذكر في الطاعون، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، وفي الحيل، باب ما يكره من الاحتيال في الفرار من الطاعون، ومسلم رقم (٢٢١٨) في السلام، باب الطاعون والطيرة، والموطأ ٢ / ٨٩٦ في الجامع، باب ما جاء في الطاعون، والترمذي رقم (١٠٦٥) في الجنائز، باب ما جاء في كراهية الفرار من الطاعون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: الرواية الأولى:\n- عن إبراهيم بن سعد، قال: سمعت أسامة بن زيد يحدث سعدا، عن النبي -ﷺ- قال:\n«إذا سمعتم بالطاعون بأرض فلا تدخلوها، وإذا وقع بأرض وأنتم بها فلا تخرجوا منها» .\nأخرجه أحمد (١/١٧٧) (١٥٣٦) قال: حدثنا بهز. وفي (٥/٢٠٦) قال: حدثنا يحيى بن أبي بكير. وفي (٥/٢٠٩) قال: حدثنا محمد بن جعفر. وفي (٥/٢١٠) قال: حدثنا يحيى. والبخاري (٧/١٦٨) قال: حدثنا حفص بن عمر. ومسلم (٧/٢٨) قال: حدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي (ح) وحدثناه عبيد الله بن معاذ، قال: حدثنا أبي.\nسبعتهم- بهز، ويحيى بن أبي بكير، ومحمد بن جعفر، ويحيى بن سعيد، وحفص، وابن أبي عدي، ومعاذ - عن شعبة، قال: أخبرني حبيب بن أبي ثابت، عن إبراهيم بن سعد، فذكره.\n* أخرجه أحمد (١/١٨٢) (١٥٧٧) و(٥/٢١٣) . وعبد بن حميد (١٥٥) قال: حدثنا ابن أبي شيبة. ومسلم (٧/٢٨) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي في الكبرى «تحفة الأشراف» (٨٤) عن محمود بن غيلان.\nثلاثتهم - أحمد، وأبو بكر بن أبي شيبة، ومحمود - عن وكيع، قال: حدثنا سفيان، عن حبيبب بن أبي ثابت، عن إبراهيم بن سعد، عن سعد بن مالك، وخزيمة بن ثابت، وأسامة بن زيد، قالوا: قال رسول الله -ﷺ- «بمعنى حديث شعبة» .\n* وأخرجه مسلم (٧/٢٩) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، كلاهما عن جرير، عن الأعمش، عن حبيب، عن إبراهيم بن سعد بن أبي وقاص، قال: كان أسامة بن زيد وسعد جالسين يتحدثان، فقالا: قال رسول الله -ﷺ-. «بنحو حديثهم» .\nأخرجها أحمد (١/١٧٣) (١٤٩١) قال: حدثنا عفان، قال: حدثنا سليم بن حيان. وفي (١/١٧٥) (١٥٠٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة. وفي (١/١٧٦) (١٥٢٧) قال: حدثنا عبد الصمد، وعفان، قالا: حدثنا سليم بن حيان.\nكلاهما - سليم، وقتادة - عن عكرمة بن خالد، عن يحيى بن سعد، فذكره.\n(*) في رواية محمد بن جعفر: «عن شعبة عن قتادة، عن عكرمة، عن ابن سعد، عن سعد. قال شعبة: وحدثني هشام أبو بكر - يعني الدستوائي - أن «عكرمة بن خالد» .\nوبلفظ «الطاعون رجز، أو عذاب، أرسل على بني إسرائيل أو على من كان قبلكم، فإذا سمعتم به بأرض فلا تقدموا عليه، وإذا وقع بأرض وأنتم بها فلا تخرجوا فرارا منه» .\n١ - أخرجه مالك «الموطأ ٥٥٨» . وأحمد (٥/٢٠٢) قال: حدثنا أبو سلمة الخزاعي. والبخاري (٤/٢١٢) قال: حدثنا عبد العزيز بن عبد الله. ومسلم (٧/٢٦) قال: حدثني يحيى بن يحيى. والنسائي في الكبرى «تحفة ٩٢» عن الحارث بن مسكين، عن ابن القاسم. أربعتهم عن مالك، عن محمد بن المنكدر، وأبي النضر.\n٢ - وأخرجه الحميدي (٥٤٤) . وأحمد (٥/٢٠٠) . ومسلم (٧/٢٧) قال: حدثنا أبو بكر بن أبي شيبة. ثلاثتهم - الحميدي، وأحمد، وأبو بكر - قالوا: حدثنا سفيان بن عيينة.\nومسلم (٧/٢٧) قال: حدثنا محمد بن حاتم، قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج.\nومسلم (٧/٢٧) قال: حدثنا أبو الربيع سليمان بن داود، وقتيبة بن سعيد. والترمذي (١٠٦٥) قال: حدثنا قتيبة. والنسائي في الكبرى «تحفة ٩٢» عن قتية. كلاهما - أبو الربيع، وقتيبة - عن حماد بن زيد.\nثلاثتهم - سفيان، وابن جريج، وحماد - عن عمرو بن دينار.\n٣ - وأخرجه أحمد (٥/٢٠٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٥/٢٠٨) . والبخاري (٩/٣٤) قالا - أحمد، والبخاري -: حدثنا أبو اليمان، قال: حدثنا شعيب. ومسلم (٧/٢٨) قال: حدثني أبو طاهر أحمد بن عمرو، وحرملة بن يحيى، قالا: أخبرنا ابن وهب، قال: أخبرني يونس (ح) وحدثنا أبو كامل الجحدري، قال: حدثنا عبد الواحد بن زياد، قال: حدثنا معمر. ثلاثتهم - معمر، وشعيب، ويونس - عن الزهري.\n٤ - وأخرجه أحمد (٥/٢٠٨) قال: حدثنا محمد بن بشر، ويزيد، عن محمد بن عمرو. ومسلم (٧/٢٧) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا سفيان، كلاهما عن محمد بن المنكدر.\n٥ - وأخرجه مسلم (٧/٢٧) قال: حدثنا عبد الله بن مسلمة، وقتيبة بن سعيد، قالا: أخبرنا المغيرة بن عبد الرحمن، عن أبي النضر.\nأربعتهم - محمد بن المنكدر، وأبو النضر مولى عمر بن عبيد الله، وعمرو بن دينار، والزهري - عن عامر ابن سعد، فذكره.","vol":"7","page":579},{"text":"٥٧٣٣ - (م) سعد - ﵁ - عن رسول الله - ﷺ- بنحو حديث أسامة في الطاعون: أنه ﵊ قال: «إن هذا الوجع رجْز أو عذاب - أو بقَّيةُ عذاب- عُذِّب به أُنَاس من قبلكم، فإذا كان بأرض وأنتم بها: فلا تخرجوا منها، وإذا بلغكم أنه بأرض فلا تدخلوها» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٢١٨) في السلام، باب الطاعون والطيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه، راجع ألفاظ الحديث السابق.","vol":"7","page":581},{"text":"٥٧٣٤ - (خ م) حفصة بنت سيرين - قالت: قال لي أنس: «بِمَ مات يحيى بن أبي عمرة؟ قلت: بالطاعون، قال: فإني سمعتُ رسول الله - ﷺ- يقول: الطَّاعُون شهادة لكل مسلم» أخرجه بالبخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ١٦٢ في الطب، باب ما يذكر في الطاعون، وفي الجهاد، باب الشهادة سبع سوى القتل، ومسلم رقم (١٩١٦) في الإمارة، باب بيان الشهداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٥٠) قال: حدثنا عبد الصمد، قال: حدثنا ثابت.\n٢ - وأخرجه أحمد (٣/٢٢٠ و٢٦٥) قال: حدثنا إبراهيم بن إسحاق الطالقاني. والبخاري (٤/٢٩) قال: حدثنا بشر بن محمد. كلاهما - الطالقاني، وبشر - عن عبد الله بن المبارك.\n٣ - وأخرجه أحمد (٣/٢٢٣ و٢٥٨) قال: حدثنا عفان. والبخاري (٧/١٦٩) قال: حدثنا موسى بن إسماعيل. ومسلم (٦/٥٢) قال: حدثنا حامد بن عمر البكراوي. ثلاثتهم - عفان، وموسى، والبكرواي - عن عبد الواحد بن زياد.\n٤ - وأخرجه مسلم (٦/٥٢) قال: حدثنا الوليد بن شجاع، قال: حدثنا علي بن مسهر.\nأربعتهم - ثابت، وعبد الله، وعبد الواحد، وابن مسهر - عن عاصم بن سليمان الأحول، عن حفصة، فذكرته.","vol":"7","page":581},{"text":"٥٧٣٥ - () أنس بن مالك «سئل عن الطاعون؟ فقال: هو رحمةُ ربكم، ودعوةُ نبيكمَّ حين سألَ ربه أن يرفع الهرج عن أُمته، فمُنعَها، قال: ⦗٥٨٢⦘ اللهم فبالطاعون والموت - وفي رواية: اللهم طَعْنًا وطاعونًا» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَعْنًا) الطعن: القتل بالرماح، وأراد به: القتل في سبيل الله، وقيل: الطعن: نظرة من الجن.\n(طاعونًا) الطاعون: هذا المرض الذي يعرض للناس.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين على الأصول، لم أهتد إليه.","vol":"7","page":581},{"text":"٥٧٣٦ - (د) يحيى بن عبد الله بن بحير [بن ريسان المرادي اليماني] قال: أخبرني مَن سمع فَرْوة بن مُسَيك المرادي يقول: «قلت: يا رسول الله، عندنا أرضُ يقال لها: أرضُ أبْيَنَ، وهي أرضُ رِيفنا ومِيرَتِنا، وهي وبَيئَة - أو قال: وباؤها شديد -؟ فقال له رسول الله - ﷺ-: دَعها عنك، فإن من القَرَفِ التَّلَفَ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رِيفِنَا) الرِّيف: الأرض ذات الزرع والخِصْب.\n(مِيرَتنا) المِيرَة: الطعام.\n(القَرَف): الدُّنُو من الشيء، وكل شيء دانيته فقد قارَفْتَه.\n(التَّلف): الهلاك، أراد: [أنه] إن قَرُبَ من المريض ودنا منه تلف، ⦗٥٨٣⦘ وليس هذا من باب العدوى، وإنما هذا من باب الطب، فإن اسْتِصْلاح الأهوية من أعون الأشياء على صحة الأبدان، وفساد الهواء من أسرع الأشياء إلى الأسقام عند الأطباء، وذلك بإذن الله ﷿ وتقديره.\n_________\n(١) رقم (٣٩٢٣) في الطب، باب في الطيرة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف، للإبهام:\nأخرجه أحمد (٣/٤٥١) . وأبو داود (٣٩٢٣) قال: حدثنا مخلد بن خالد وعباس العنبري.\nثلاثتهم - أحمد بن حنبل، ومخلد، وعباس - قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن يحيى ابن عبد الله بن بحير، قال: أخبرني من سمع فروة بن مسيك، فذكره.","vol":"7","page":582},{"text":"<span data-type=\"title\" id=toc-1237>الباب الرابع: في العين</span>\n٥٧٣٧ - (م ت) عبد الله بن عباس - ﵄ - عن رسول الله - ﷺ- «العَينُ حق، ولو كان شيء سَابق القَدَرَ سَبقتْهُ العينُ، وإذا اسْتُغْسلتم فاغسِلوا» أخرجه مسلم، وأخرجه الترمذي، ولم يذكر «العين حقٌّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إذا اسْتُغسِلْتم فاغسلوا) كان من عادتهم: أن الإنسان إذا أصابته العين من أحدٍ جاء إلى العائن، فجرِّد من ثيابه وغسل جسده، ومعاطفه ووجهه وأطرافه وأخذ المعين ذلك الماء فصبَّه عليه، فيبرأ بإذن الله تعالى.\n_________\n(١) رواه مسلم رقم (٢١٨٨) في السلام، باب الطب والمرض والرقى، والترمذي رقم (٢٠٦٣) في الطب، باب ما جاء أن العين حق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٣) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، وحجاج بن الشاعر، وأحمد بن خراش، قال عبد الله: أخبرنا، وقال الآخران: حدثنا مسلم بن إبراهيم. والترمذي (٢٠٦٢) قال: حدثنا أحمد بن الحسن بن خراش البغدادي، قال: حدثنا أحمد بن إسحاق الحضرمي. والنسائي في الكبرى «تحفة الأشراف» (٥٧١٦) عن عمرو بن منصور، عن مسلم بن إبراهيم.\nكلاهما - مسلم بن إبراهيم، وأحمد بن إسحاق - قالا: حدثنا وهيب، عن ابن طاوس، عن أبيه، فذكره.","vol":"7","page":583},{"text":"٥٧٣٨ - (خ م د) أبو هريرة - ﵁ - أن رسول الله - ﷺ ⦗٥٨٤⦘ قال: «إن العين حق، ونهى عن الوَشْمِ» (١) . أخرجه البخاري، وأخرجه مسلم وأبو داود، ولم يذكر «الوشم» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَشْم): هو الذي يُغَيَّر به لون موضع من الجسم، بنِيل أو كُحل، بأن يُغرَز الجلد بإبرة ويُحْشى مغارِزها بذلك، فيبقى أثره أبدًا.\n_________\n(١) رواه البخاري ١٠ / ١٧٣ في الطب، باب العين حق، وفي اللباس، باب الواشمة، ومسلم رقم (٢١٨٧) في السلام، باب الطب والمرض والرقى، وأبو داود رقم (٣٨٧٩) في الطب، باب ما جاء في العين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٩) . والبخاري (٧/١٧١) قال: ثنا إسحاق بن نصر. وفي (٧/٢١٤) قال: حدثني يحيى. ومسلم (٧/١٣) قال: حدثنا محمد بن رافع. وأبو داود (٣٨٧٩) قال: حدثنا أحمد بن حنبل.\nأربعتهم - أحمد بن حنبل، وإسحاق بن نصر، ويحيى، ومحمد بن رافع - عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\n* رواية محمد بن رافع ليس فيها الوشم.","vol":"7","page":583},{"text":"٥٧٣٩ - (د) عائشة - ﵂ - قالت: «كان يُؤمَرُ العَائِنُ: فيتوضأُ، ثم يغتسلُ منه الَمعيِنُ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العَائِن): الذي تُصيب عينه.\n(المَعِين): المُصاب بالعين.\n_________\n(١) رقم (٣٨٨٠) في الطب، باب ما جاء في العين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٨٨٠) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير، عن الأعمش، عن إبراهيم، عن الأسود، فذكره.","vol":"7","page":584},{"text":"٥٧٤٠ - (ط) محمد بن أبي أمامة بن سهل بن حنيف - أنه سمع أباه يقول: «اغْتَسل أبي سَهْلُ بنُ حُنْيف بالخَرَّار، فنزع جُبة كانت عليه، ⦗٥٨٥⦘ وعامرُ بنُ ربيعة ينظر إليه، وكان سهل شديدَ البَيَاض، حَسَنَ الجلْدِ، فقال عامر: ما رأيتُ كاليوم، ولا جِلدَ مُخَبَّأة عذْرَاءَ، فوُعِك سهل مكانَه، واشتَدَّ وَعْكُه، فأُخبِرُ رسول الله - ﷺ- بوَعْكهِ، فقيل له: ما يَرْفَعُ رأسَه، وكان قد اكْتُتِبَ في جيش، فقالوا له: هو غيرُ رائح معك يا رسول الله، والله ما يرفعُ رأسَه، فقال: [هل] تَتَّهِمونَ له أحدًا؟ قالوا: عامرَ بنَ ربيعةَ، فدعاه رسول الله - ﷺ-، فَتغيَّظَ عليه، وقال: عَلاَمَ يَقْتُلُ أحدُكم أخاه؟ ألاَّ برَّكتَ؟ اغتَسلْ له، فغسل عامر وجهه، ويديه، ومِرفَقَيْه، ورُكْبَتَيْه، وأطرَافَ رجليه، ودَاخِلةَ إزاره، في قَدَح، ثم صُبَّ عليه من ورائه، فَبَرأَ سهل من ساعته» .\nوفي رواية نحوه إلى قوله: «واشْتَدَّ وَعْكُه - وبعده: فَأتَى رسول الله - ﷺ-، فأخبره بالذي كان من شأن عامر، فقال رسول الله - ﷺ-: عَلامَ يقتلُ أَحدُكم أخاه؟ ألا برَّكْتَ؟ إن العين حق تَوضَّأ له، فتوضأ له عامر، وصُب عليه من خلفه، فَرَاحَ سهلُ مع رسول الله - ﷺ- ليس به بأس» أخرجه الموطأ (١) . ⦗٥٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُخَبَّأة عَذْرَاء) المخبَّأة: المخدَّرة، والعذرَاء البِكُر والجمع العَذَارى.\n(ألا بَرَّكْت) من البركة، وهي الزيادة والنماء، أو الثبات والدوام، أي: هلا دعوت له بالبركة.\n(دَاخِلَة إزَاره): هي الطرف الذي يلي جسد المؤتزر.\nوقيل: أراد موضع داخلة إزاره من جسده، لا إزاره، وقيل: أراد به مَذَاكِيره، فكنى عنها، كما يُكنى عن الفرج: بالسراويل، وقيل: هو الوَرِك.\n_________\n(١) ٢ / ٩٣٨ و٩٣٩ في العين، باب الوضوء من العين، وهو حديث حسن، قال الزرقاني في \" شرح الموطأ \": ظاهره الإرسال، لكنه محمول على أن أبا أمامة سمع ذلك من أبيه، ففي بعض طرقه عن أبي أمامة: حدثني أبي أنه اغتسل ... الخ. أقول: ورواه أيضًا أحمد والنسائي وابن ماجة، وصححه ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٨١٠) عن محمد بن أبي أمامة بن سهل بن حنيف، فذكره. وفي (١٨١١) عن ابن شهاب عن أبي أسامة بن سهل بن حنيف، فذكره\nقال الإمام الزرقاني: ظاهره الإرسال، لكنه محمول على أن أبا أمامة سمع ذلك من أبيه، ففي بعض طرقه عن أبي أمامة حدثني أبي أنه اغتسل. الشرح (٤/٤٠٦) ط / دار الكتب العلمية.","vol":"7","page":584},{"text":"<span data-type=\"title\" id=toc-1238>الكتاب الرابع: في الطلاق</span>، وفيه سبعة فصول\n<span data-type=\"title\" id=toc-1239>الفصل الأول: في ألفاظ الطلاق</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-1240>الفرع الأول: في الصريح</span>\n٥٧٤١ - (د) عبد الله بن عباس - ﵄ - قال: «إذا قال: أنتِ طالِق ثلاثًا بفَم واحد، فهي واحدةُ» أخرجه أبو داود.\n[وفي رواية أخرى: لم يذكر ابن عباس، وجعله قولَ عكرمة] (١) .\nوفي رواية ذكرها رزين: أنه كان يقول: «إذا قال: أنتِ طالق، أنت طالق، أنتِ طالق - ثلاث مرَّات - فهي واحدة، إن أراد التوكيد للأولى، وكانت غيرَ مَدخُول بها» .\n_________\n(١) رقم (٢١٩٧) في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢١٩٧) قال:وروى حماد بن زيد، عن أيوب عن عكرمة، فذكره وقال: ورواه إسماعيل بن إبراهيم عن أيوب عن عكرمة. هذا قوله، لم يذكر ابن عباس. وجعله قول عكرمة.\nقلت: كذا أسند أبو داود عن حميد بن مسعدة،ثنا إسماعيل، أخبرنا أيوب عن عبد الله بن كثير، عن مجاهد، وذكر قصة وفيها مخالفة لحديث عكرمة حيث جعل ابن عباس الثلاثة موجبة للفراق البائن، ثم قال أبو داود: روى هذا الحديث حميد الأعرج وغيره عن من مجاهد عن ابن عباس، ورواه شعبة عن عمرو بن مرة بن سعيد بن جبير عن ابن عباس، وأيوب وابن جريج جميعا عن عكرمة بن خالد بن سعيد بن جبير عن ابن عباس. وذكر غيرهم ثم قال: كلهم قالوا في الطلاق الثلاث أنه أجازها، قال: وبانت منك، نحوالحديث إسماعيل بن أيوب عن عبد الله بن كثير، ثم ذكر العلماء عن حماد بن زيد. فهذا هو الصحيح من قول ابن عباس أنه أجاز الثلاثة. أما اعتبارها واحدة فهي شاذة، إن صح سندها وفي النفس أنها من قول عكرمة، والله أعلم.","vol":"7","page":587},{"text":"٥٧٤٢ - (ط) مالك بن أنس - ﵀ - بلغه: أن رجلًا قال لعبد الله بن عباس (١): «إني طَّلقتُ امرأتي مائة تطليقة، فماذا ترى عليَّ؟ فقال ابن عباس: طَلُقَتْ منك بثلاث، وسَبْع وتسعون اتَّخَذّتَ بها آياتِ الله هُزُوًا» أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": مما رواه عبد الرزاق، وأبو بكر بن أبي شيبة عن سعيد بن جبير وغيره أن رجلًا قال لعبد الله بن عباس.\n(٢) بلاغًا ٢ / ٥٥٠ في الطلاق، باب ما جاء في البتة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك في الموطأ (١١٩٥) . وقال الزرقاني في شرحه (٣/٢١٦) بلغه مما رواه عبد الرزاق وأبو بكر بن أبي شيبة عن سعيد بن جبير، وغيره.\nقلت: وهما - عبد الرزاق، وأبو بكر - أصغر من مالك والضمير عائد على أصل القصة، وقد رواها أبو داود في سننه (٢١٩٧)، راجع الحديث المتقدم.","vol":"7","page":588},{"text":"٥٧٤٣ - (ط) مالك بن أنس - ﵀ - بلغه: أن رجلًا جاء إلى عبد الله ابن مسعود (١) فقال: «إني طلقتُ امرأتي ثمانيَ تطليقات، قال ابن مسعود: فماذا قيل لك؟ قال: قيل لي: إنها قد بَاَنتْ منكَ، فقال ابن مسعود: صَدَقُوا، مَن طَلَّق كما أمره الله، فقد بيَّنَ اللهُ له، ومَن لَبَّسَ على نفسِه لَبسًا: جَعَلنا لَبْسه به، ولا تُلَبِّسوا على أَنْفُسكِم ونتحمَّله عنكم، وهو كما يقولون» . أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَانَت) المرأة من زوجها: طَلُقت، بمعنى: انفصلت عنه.\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": وقد رواه ابن أبي شيبة عن علقمة أن رجلًا جاء إلى عبد الله ابن مسعود.\n(٢) بلاغًا ٢ / ٥٠٢ في الطلاق، باب ما جاء في البتة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك في الموطأ (١١٩٦) .\nوقال الزرقاني في شرحه (٣/٢١٧): بلغه وقد رواه ابن أبي شيبة.","vol":"7","page":588},{"text":"٥٧٤٤ - (س) محمود بن لبيد - ﵁ - قال: «أُخْبِرَ رسول الله - ﷺ- عن رجل طلَّق امرأته ثلاثَ تَطْليِقات جميعًا، فقام غَضبانَ، وقال: أَيُلْعَبُ بكتاب الله ﷿ وأنا بين أظهركم، حتى قام رجل فقال: يا رسول الله، أَلا أَقتُلُه؟» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٤٢ في الطلاق، باب الثلاث المجموعة وما فيه من التغليظ، من حديث ابن وهب عن مخرمة عن أبيه عن محمود بن لبيد، ورجال إسناده ثقات، ولكن مخرمة لم يسمع من أبيه كما ذكر ذلك الحافظ ابن حجر في \" التهذيب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه النسائي (٦/١٤٢) قال: أخبرنا سليمان بن داود، عن ابن وهب، قال: أخبرني مخرمة، عن أبيه، فذكره. قلت: مخرمة لم يسمع من أبيه.","vol":"7","page":589},{"text":"٥٧٤٥ - (ت د) عبد الله بن يزيد بن رُكانة - عن أبيه عن جده قال: «أتيتُ النبيَّ - ﷺ-، فقلت: يا رسول الله، إني طلقَّت امرأتي ألبتَّة، فقال: ما أردْتَ بها؟ قلتُ: واحدة، قال: آللهِ؟ قلت: آللهِ، قال: فهو ما أَرَدْتَ» أخرجه الترمذي وأبو داود.\nوفي رواية لأبي داود «أنَّ رُكانةَ طلَّق امرأتَه ألبتَّة، فَردَّها إليه النبيُّ - ﷺ-، لأنهم ولد الرجل، وأهله أعلم، إنَّ ركانة إنما طلَّق امرأته ألبتَّة، فجعلها النبيُّ - ﷺ- واحدة» .\nوفي أخرى لأبي داود: «أن رُكانة بن عبد يزيد طلَّق امرأته سُهَيْمَةَ ألبتَّة، فأخْبَرَ بذلك النبيَّ - ﷺ-، وقال: والله ما أرّدْتُ إلا واحدة، فقال رسول الله - ﷺ-: والله ما أرَدْتَ إلا واحدة؟ قال ركانةُ: والله ما أردتُ إلا ⦗٥٩٠⦘ واحدة؟ فردَّها إليه رسول الله - ﷺ-، فطلَّقها الثانيةَ في زمان عمر، والثالثةَ في زمان عثمان» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ألبتَّة) من البت: القطع والبَتَات، وذلك إذا طلَّقها ثلاثًا.\n_________\n(١) رواه الترمذي رقم (١١٧٧) في الطلاق، باب ما جاء في الرجل يطلق امرأته البتة، وأبو داود رقم (٢١٩٦) في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث، ورقم (٢٢٠٦) و(٢٢٠٧) و(٢٢٠٨) في الطلاق، باب في البتة، قال الحافظ في \" التلخيص \" واختلفوا هل هو من مسند ركانة أو مرسل عنه، قال: وصححه أبو داود وابن حبان والحاكم، وأعله البخاري بالاضطراب، وقال ابن عبد البر في \" التمهيد \": ضعفوه، قال: وفي الباب عن ابن عباس، رواه أحمد والحاكم، وهو معلول أيضًا، وقال ابن كثير: لكن قد رواه أبو داود من وجه آخر، وله طرق أخر، فهو حسن إن شاء الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مضطرب: أخرجه الدارمي (٢٢٧٧) قال: حدثنا سليمان حرب. وأبو داود (٢٠٨) قال: حدثنا سليمان بن داود. وابن ماجة (٢٠٥١) قال حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع. والترمذي (١١٧٧) قال: حدثنا هناد قال: حدثنا قبيصة.\nأربعتهم -سليمان بن حرب، وسليمان بن داود، ووكيع، وقبيصة - عن جرير بن حازم، عن الزبير بن سعيد، عن عبد الله بن علي بن يزيد بن ركانة، عن أبيه، فذكره.\nقال الترمذي: هذا الحديث لانعرفه إلامن هذا الوجه، وسألت محمدا (يعني ابن إسماعيل البخاري) عن هذا الحديث، فقال: فيه اضطراب.\nوقع في المطبوع من «سنن الدارمي» - الزبير بن سعيد، رجل من بني عبد المطلب - وصوابه - الزبير بن سعيد -. انظر ترجمته في «تهذيب التهذيب» (٣/ترجمة ٥٨٤) .\nوعن نافع بن عجير، عن ركانة بن عبد يزيد بن ركانة. «أن ركانة بن عبد يزيد طلق امرأته سهيمة ألبتة» .\nأخرجه أبو داود (٢٢٠٧) قال: حدثنا محمد بن يونس النسائى، أن عبد الله بن الزبير حدثهم، عن محمد بن إدريس، قال: حدثني عمي محمد بن علي، عن ابن السائب، عن نافع بن عجير، فذكره.\n(*) أخرجه أبو داود (٢٢٠٦) قال: حدثنا ابن السرح، وإبراهيم بن خالد الكلبي، في أخرين، قالوا: حدثنا محمد بن إدريس الشافعي، قال: حدثني عمي محمد بن علي بن شافع، عن عبد الله بن علي بن السائب، عن نافع بن عجير. عن عبد يزيد بن ركانة، أن ركانة بن عبد يزيد طلق امرأتة ... الحديث مرسلا.\nوقال في التلخيص أعله البخاري بالاضطراب، وقال ابن عبد البر في التمهيد ضعفوه. ا. هـ.","vol":"7","page":589},{"text":"<span data-type=\"title\" id=toc-1241>الفرع الثاني: في الكناية</span>\n٥٧٤٦ - (ط) مالك بن أنس - ﵀ - بلغه: أنه كُتِبَ إلى عمر بن الخطاب من العراق: أن رجلًا قال لامرأته: حَبْلُكِ على غَاربك، فكتب إلى عاِملهِ: أن مُرْهُ أن يُوافِيَني بمكة في الموسم، فبينما عمر يطوف بالبيت، إذ لَقِيهُ الرجل، فسلَّم عليه، فقال له عمر بن الخطاب: مَن أنت؟ فقال الرجل: أنا الذي أمَرْت أن أُجْلَبَ إليك، فقال له عمر: أسألك بربِّ هذه البَنِيَّةِ (١): ماذا أردتَ بقولك: حَبْلكِ على غَارِبِكِ؟ فقال له الرجل: لو ⦗٥٩١⦘ استحلفتني في غير هذا المكان ما صَدقَتُك، أرَدْتُ بذلك الفِرَاقَ، فقال عمر بن الخطاب: هو ما أرَدْتَ. أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَبْلُك على غَارِبِك) الغارِب مقدَّم السَّنام، وهذا من كنايات الطلاق، كأنها مطلقة قد ترك حبلها الذي يُمسكها على غاربها، فتسرح أين أرادت.\n(الموسم): أيام الحج.\n_________\n(١) يعني: الكعبة المشرفة.\n(٢) ١ / ٥٥١ بلاغًا في الطلاق، باب ما جاء في الخلية والبرية وأشباه ذلك، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك (١١٩٩) كتاب الطلاق -باب ماجاء في الخلية والبرية وأشباه ذلك.","vol":"7","page":590},{"text":"٥٧٤٧ - (ط) نافع - مولى ابن عمر - «أن ابن عمر - ﵄ - كان يقول: في الخَلِيَّة والبرِيَّةِ، كلُّ واحدة منهما: هي ثلاث تطليقات» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخَلِيَّة - البرية) الخلية: من كنايات الطلاق، وهي التي خلت من الأزواج، أو شُبِّهت بالخليَّة: الناقة إذا أطلقت من عِقَالها، وكذلك «البرية» هي التي بَرِئت من الأزواج، أي: خلصت.\n_________\n(١) ١ / ٥٥٢ في الطلاق، باب ما جاء في الخلية والبرية وأشباه ذلك، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع.\nأخرجه مالك (١٢٠١) عن نافع به قلت: لفظه في المطبوع: إنها ثلاث تطليقات كل واحدة منهما.","vol":"7","page":591},{"text":"٥٧٤٨ - (ط) مالك بن أنس - ﵀ - «بلغه: أن علي بن أبي طالب ⦗٥٩٢⦘ ﵁ - كان يقول في الرجل يقول لامرأته: أنتِ عليَّ حرامُ: إنها ثلاث تطليقات» (١) أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": مما صح من طرق.\n(٢) ١ / ٥٥٢ بلاغًا في الطلاق، باب ما جاء في الخلية والبرية وأشباه ذلك، وإسناده منقطع، قال الحافظ في \" الفتح \": وروي عن علي، وزيد بن ثابت، وابن عمر، والحكم، وابن أبي ليلى في الحرام ثلاث تطليقات، ولا يسأل عن نيته، به قال مالك، وعن مسروق والشعبي وربيعة: لا شيء فيه، وبه قال أصبغ من المالكية، وفي المسألة اختلاف كثير عن السلف بلغها القرطبي المفسر إلى ثمانية عشر قولًا، وزاد غيره عليها، وفي مذهب مالك فيها تفاصيل أيضًا يطول استيعابها ... الخ، أقول: وانظر الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك (١٢٠٠) الكتاب والباب السابقان. قال الزرقاني: صح من طرق عن علي ابن أبي طالب. الشرح (١/٢١٩) .","vol":"7","page":591},{"text":"٥٧٤٩ - (خ م س) عبد الله بن عباس - ﵄ - قال: «مَن حَرَّمَ امرأتَه فليس بشيء (١)، وقرأ ﴿لَقَدْ كانَ لكمْ في رسولِ اللهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١]» .\nوفي رواية «إذا حرَّم الرجل امرأتَه فهي يمين يُكَفِّرُها، وقال: ﴿لقد كان لكم في رسولِ اللهِ أُسْوَةٌ حسنة﴾» أخرجه البخاري ومسلم.\nوفي رواية النسائي: «أنه أتاه رجل فقال: إني جعلتُ امرأتي عليَّ حرامًا. قال: كذبتَ، ليستْ عليك بحرام، ثم تلا هذه الآية ﴿يَا أَيُّها النبيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ﴾ [التحريم: ١] عليك أغْلَظُ الكفَّارة: عِتْقُ رقبة» (٢) . ⦗٥٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُسْوة) الأُسوة: القُدوة، بضم أولها، ويكسر.\n(يكفِّرها) الكفَّارة: ما يجب على من حَنَثَ، وهي من التَّغْطِية، كأنها تُغَطِّي الذَّنْبَ وتَمْحُوه.\n_________\n(١) أي: ليس بطلاق.\n(٢) رواه البخاري ٩ / ٣٢٨ في الطلاق، باب لم تحرم ما أحل الله لك، وفي تفسير سورة التحريم في فاتحتها، ومسلم رقم (١٤٧٣) في الطلاق، باب وجوب الكفارة على من حرم امرأته ولم ينو الطلاق، والنسائي ٦ / ١٥١ في الطلاق، باب تأويل قوله ﷿: ﴿يا أيها النبي لم تحرم ما أحل الله لك﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٥) (١٩٧٦) قال: حدثنا إسماعيل، قال: أنبأنا هشام، والبخاري (٦/١٩٤) قال: حدثنا معاذ بن فضالة، قال: حدثنا هشام. وفي (٧/٥٦) قال: حدثني الحسن بن صباح. أنه سمع الربيع بن نافع، قال: حدثنا معاوية. ومسلم (٤/١٨٤) قال: حدثنا زهير بن حرب، قال: حدثنا إسماعيل بن إبراهيم، عن هشام (يعني الدستوائي) . (ح) وحدثنا يحيى بن بشر الحريري، قال: حدثنا معاوية (يعني ابن سلام) . وابن ماجة (٢٠٧٣) قال: حدثنا محمد بن يحيى، قال: حدثنا وهب بن جرير، قال: حدثنا هشام الدستوائي.\nكلاهما -هشام الدستوائي، ومعاوية بن سلام - عن يحيى بن أبي كثير، عن يعلي بن حكيم، عن سعيد بن جبير، فذكره.\nرواية ابن سلام: «إذا حرم امرأته، ليس بشيء. وقال: لكم في رسول الله أسوة حسنة» . هذه عند البخاري.\nورواية معاوية بن سلام عند مسلم: «إذا حرم الرجل عليه امرأته، فهي يمين يكفرها» . وقال: ﴿لقد كان لكم في رسول الله أسوة حسنة﴾ .\nقلت: رواية النسائي في السنن (٦/١٥١) .","vol":"7","page":592},{"text":"<span data-type=\"title\" id=toc-1242>الفرع الثالث: في تَفْوِيض الطلاق إلى المرأة</span>\n٥٧٥٠ - (ط) مالك بن أنس - ﵀ - «بلغه: أن رجلًا جاء إلى ابن عمر، فقال: يا أبا عبد الرحمن، إني جعلتُ أمرَ امرأتي بيَدِها فطلّقتْ نَفْسَها، فماذا ترى؟ قال ابن عمر: أُراه كما قالت، فقال الرجل: لا تفعل يا أبا عبد الرحمن، فقال ابن عمر: أنا أفعل؟ أنتَ فعلتَه» أخرجه الموطأ (١) .\nوله في رواية عن نافع: أن عبد الله بن عمر كان يقول: «إذا ملَّك الرجلُ امرأتَه أمْرَها: فَالقَضَاءُ ما قَضَتْ، إلا أن يُنْكِر عليها، فيقول: لم أُرِدْ إلا واحدة، فَيَحْلِف على ذلك، ويكون أَمْلَكَ بها ما كانت في عِدَّتها» (٢) .\n_________\n(١) بلاغًا ٢ / ٥٥٣ في الطلاق، باب ما يبين من التمليك، وإسناده منقطع، ولكن يشهد له معنى الرواية التي بعده.\n(٢) ٢ / ٥٥٣ في الطلاق، باب ما يبين من التمليك، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك (٤/١٢٠) كتاب الطلاق - باب ما يبين من التمليك. قلت: وأثر ابن عمر إسناده صحيح، أخرجه مالك (١٢٠٥) عن نافع،به.","vol":"7","page":593},{"text":"٥٧٥١ - (ط) خارجة بن زيد - ﵁ - «أنه كان جالسًا عند زيد بن ثابت، فأتاه محمد بن أبي عَتيِق وعَينْاه تدْمَعَان، فقال له زيد: ما شأنُك؟ فقال: ملَّكتُ امرأتي أمرَها، فَفَارَقَتْني، فقال له زيد بن ثابت: ما حملك على ذلك؟ فقال له: القَدَرُ، فقال زيد: فارْتَجِعْها إن شِئْتَ، فإنما هي واحدة، وأنتَ أمْلَكُ بها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٥٤ في الطلاق، باب ما يجب فيه تطليقة واحدة من التمليك، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٢٠٦) عن سعيد بن سليمان بن زيد بن ثابث، فذكره.","vol":"7","page":594},{"text":"٥٧٥٢ - (د ت س) حماد بن زيد - قال «قلت لأيوب: هل علمتَ أحدًا قال في «أمْرُك بِيدكِ» إنها ثلاث، إلا الحسن؟ قال: لا إلا الحسن، ثم قال: اللهم غَفْرًا، إلا ما حدَّثني قتادة عن كثير مولى ابنِ سمرةَ عن أبي سلمةَ عن أبي هريرة عن النبيِّ - ﷺ- قال: ثلاث، قال أيوب: فَلَقيِتُ كثيرًا مولى ابن سِمرةَ، فسألتُه؟ فلم يعرِفْه، فَرجَعْتُ إلى قتادةَ، فأخبرتُه، فقال: نَسِيَ» . أخرجه الترمذي وأبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٠٤) في الطلاق، باب في أمرك بيدك، والترمذي رقم (١١٧٨) في الطلاق، باب ما جاء في أمرك بيدك، والنسائي ٦ / ١٤٧ في الطلاق، باب أمرك بيدك، وقال النسائي: هذا حديث منكر، أقول: لعله يريد بقوله: منكر، أن رفعه منكر، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث سليمان بن حرب عن حماد بن زيد، قال الترمذي: وسألت محمدًا (يعني البخاري) عن هذا الحديث فقال: أخبرنا سليمان بن حرب عن حماد بن زيد بهذا، وإنما هو عن أبي هريرة موقوفًا، ولم يعرف حديث أبي هريرة مرفوعًا، وكان علي بن نصر حافظًا صاحب حديث، قال المباركفوري في \" تحفة الأحوذي \": لعل الترمذي أراد بقوله هذا أن علي ابن نصر روى هذا الحديث مرفوعًا، وكان ثقة حافظًا، وروايته مرفوعًا زيادة، وزيادة الثقة مقبولة، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٠٤) قال: حدثنا الحسن بن علي. والترمذي (١١٧٨) قال:حدثنا علي بن نصر بن علي. والنسائى (٦/١٤٧) قال: أخبرنا علي بن نصر بن علي.\nكلاهما - الحسن، وعلي - قالا: حدثنا سليمان بن حرب، عن حماد بن زيد، فذكره.\n(*) قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث سليمان بن حرب، عن حماد بن زيد. وسألت محمدا (يعني البخاري) عن هذا الحديث. فقال حديث سليمان بن حرب. عن حماد بن زيد بهذا، وإنما هو عن أبي هريرة موقوف. ولم يعرف حديث أبي هريرة مرفوعا. وكان علي بن نصر حافظ صاحب حديث.\n(*) قال أبو عبد الرحمن النسائى: هذا حديث منكر.\n(*) أخرجه أبو داود (٢٠٠٥) قال: حدثا مسلم بن إبرهيم. حدثنا هشام، عن قتادة، عن الحسن، في أمرك بيدك، قال: ثلاث.","vol":"7","page":594},{"text":"٥٧٥٣ - (ط) القاسم بن محمد - ﵀ - عن عائشة أم المؤمنين «أنها خَطَبَتْ على عبد الرحمن بن أبي بكر قُرَيَبَة ابْنَةَ أبي أُميَّةَ، فزوَّجوه، ثم إنهم عَتَبُوا على عبد الرحمن بن أبي بكر، وقالوا: ما زوَّجنا إلا عائشة، فأرسلت عائشةُ إلى عبد الرحمن، فذكرت له ذلك، فجعل أَمْرَ قُرَيبَةَ بيدها، فاختَارَت زَوجَها، فلم يكن ذلك طلاقًا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٥٥ في الطلاق، باب ما لا يبين من التمليك، وإسناده صحيح، قال الزرقاني في \" شرح الموطأ \": ولابن سعد بسند صحيح عن ابن أبي مليكة قال: تزوج عبد الرحمن قريبة أخت أم سلمة وكان في خلقه شدة، فقالت له يومًا: أما والله لقد حذرتك، قال: فأمرك بيدك، فقالت: لا أختار على ابن الصديق أحدًا، فأقام عليها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٢٠٨) عن عبد الرحمن بن القاسم عن أبيه، به.","vol":"7","page":595},{"text":"٥٧٥٤ - (ط) القاسم بن محمد - ﵀ - «أن عائشة - زَوجَ النبيِّ - ﷺزَوَّجَتّ حَفْصَة بنت عبد الرحمن المنُذِرَ بن الزبير، وعبد الرحمن غائِب بالشام، فلما قَدِمَ عبد الرحمن قال: ومِثْلي يُصنعُ به هذا؟ ومثلي يُفَتاتُ عليه؟ فكلَّمت عائشةُ المنذرَ بن الزبير، فقال المنذر: فإن ذلك بيد عبد الرحمن، فقال عبد الرحمن: ما كنتُ لأرُدَّ أمرًا قَضَيْتِيه، فقرَّت حفصةُ عند المنذر، ولم يكن ذلك طلاقًا» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُفتات عليه) الافْتِيَات: الاجْتِرَاء على الإنسان والإقدام عليه، وترك المُبَالاة به.\n_________\n(١) ٢ / ٥٥٥ في الطلاق، باب ما لا يبين من التمليك، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٢٠٩) بالإسناد السابق.","vol":"7","page":595},{"text":"٥٧٥٥ - (ط) مالك بن أنس - ﵀ «بلغه: أن عبد الله بن عمر وأبا هريرة سُئلا عن الرجل يُمَلِّكُ امرأتَه، فَتَرُدُّ ذلك إليه، ولا تقضي فيه شيئًا؟ فقال: ليس ذلك بطلاق» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٥٥ في الطلاق، باب ما لا يبين من التمليك، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك (١٢١٠) كتاب الطلاق - باب ما لا يبين من الملك.","vol":"7","page":596},{"text":"٥٧٥٦ - (خ م د ت س) مسروق - قال: «ما أُبَالي خَيَّرتُ امرأتي واحدة، أو مائة، أو ألفًا، بعد أن تختارَني، ولقد سألتُ عائشةَ؟ فقالت: خَيَّرنَا رسولُ - ﷺ-، أفَكان ذلك طلاقًا؟» .\nوفي رواية أنها قالت: «خيَّرنا رسول الله - ﷺ- فاخْتَرنَاه، فلم يَعُدَّ ذلك علينا شيئًا» . أخرجه البخاري ومسلم، وأخرج الترمذي وأبو داود الثانية، وأخرج النسائي المسندَ فقط من الأولى.\nوله في أخرى قالت: «خيَّرنا رسول الله - ﷺ- فاختَرناه، فلم يكن طلاقًا» (١) .\n_________\n(١) رواه البخاري ٩ / ٣٢٢ في الطلاق، باب من خير أزواجه، ومسلم رقم (١٤٧٧) في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاقًا إلا بالنية، وأبو داود رقم (١١٧٩) في الطلاق، باب في الخيار، والترمذي رقم (١١٧٩) في الطلاق، باب ما جاء في الخيار، والنسائي ٦ / ٥٦ في النكاح، باب ما افترض الله ﷿ على رسوله وحرمه على خلقه ليزيده إن شاء الله قربة إليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٢٣٤) قال: حدثنا سفيان. قال: حدثني إسماعيل بن أبي خالد. وأحمد (٦/٩٧) قال:حدثنا محمد بن جعفر. قال حدثنا شعبة، عن إسماعيل بن أبي خالد. وفي (٦/٢٠٢) قال: حدثنا يحيى، عن إسماعيل. وفي (٦/٢٠٥) قال: حدثنا وكيع. قال:حدثنا إسماعيل بن أبي خالد. وفي (٦/٢٤٠) قال:حدثنا يزيد. قال: أخبرنا إسماعيل بن أبي خالد. والدارمي (٢٢٧٤) قال: أخبرنا يعلى. قال: حدثنا إسماعيل بن أبي خالد. والبخاري (٧/٥٥) قال: حدثنا مسدد. قال:حدثنا يحيى، عن إسماعيل. ومسلم (٤/١٨٦) قال: حدثنا يحيى بن يحيى التميمي. قال: أخبرنا عبثر، عن إسماعيل بن أبي خالد. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا معن بن مسهر. عن إسماعيل بن أبي خالد. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. عن عاصم. (ح) وحدثني إسحاق بن منصور. قال: أخبرنا عبد الرحمن، عن سفيان، عن عاصم الأحول، وإسماعيل بن أبي خالد. والترمذي (١١٧٩) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا، عن إسماعيل بن أبي خالد، والنسائى (٦/٥٦) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن، عن سفيان، عن إسماعيل. وفي (٦/١٦٠) قال:أخبرنا عمرو بن علي. قال: حدثنا يحيى، عن ابن سعيد، عن إسماعيل. وفي (٦/١٦١) قال: أخبرنا محمد بن عبد العلاء. قال: حدثنا خالد. قال:حدثنا شعبة، عن عاصم. (ح) وأخبرنا محمد بن إبراهيم بن صدران، عن خالد بن الحارث. قال: حدثنا،وهو ابن عبد الملك، عن عاصم.\nكلاهما - إسماعيل بن أبي خالد، وعاصم الأحول - عن عامر الشعبي.\n٢- وأخرجه أحمد (٦/٤٥و٤٧) قال:حدثنا أبو معاوية. وفي (٦/١٧٣) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/٢٣٩) قال:حدثنا يزيد قال: أخبرنا سفيان الثوري. والبخاري (٧/٥٥) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. ومسلم (٤/١٨٧) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وأبو كريب. قال يحيى: أخبرنا وقال الآخرون: حدثنا أبو معاوية (ح) وحدثنا أبو الربيع الزهراني. قال حدثنا إسماعيل بن زكريا. وأبو داود «٢٢٠٣) قال:حدثنا مسدد. قال:حدثنا أبو عوانة.. وابن ماجة (٢٠٥٢) قال: حدثنا أبو بكر بن أبي شيبة. قال حدثنا أبو معاوية. والترمذي (١١٧٩) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي. قال:حدثنا سفيان. والنسائي (٦/٥٦) قال: أخبرنا بشر بن خالد العسكري. قال: حدثنا غندر. قال حدثنا شعبة. وفي (٦/١٦١) قال أخبرنا محمد بن عبد الأعلى. قال:حدثنا خالد. قال حدثنا شعبة (ح) وأخبرني عبد الله بن محمد الضعيف. قال: حدثنا أبو معاوية. ستتهم - أبو معاوية، وشعبة، وسفيان الثوري، وحفص بن غياث،وإسماعيل بن زكريا، وأبو معاوية - عن سليمان الأعمش عن أبي الضحى.\nكلاهما- الشعبي،ومسلم بن صبيح أبو الأضحى - عن مسروق، فذكره.\nوعن الأسود، عن عائشة بمثله هكذا ذكره مسلم عقب حديث مسروق، عن عائشة قالت: «خيرنا رسول الله -ﷺ- فاخترناه، فلم يعددها علينا شيئا» .أخرجه مسلم (٤/١٨٧) قال:حدثنا أبو الربيع الزهراني، قال: حدثنا إسماعيل بن زكريا. قال:حدثنا الأعمش، عن إبراهيم،عن الأسود، فذكره.\n(*) وأخرجه أحمد (٦/١٧٠) قال: حدثنا هشيم قال:أخبرنا مغيرة، عن إبراهيم عن عائشة قالت: «قد خيرنا رسول الله -ﷺ- فاخترناه، فلم يعد ذلك طلاقا» ليس فيه الأسود. وبلفظ: «لما أمر رسول الله -ﷺ- بتخيير أزواجه بدأ بي، فقال: إني ذاكر لك أمرا، فلا عليك أن لا تعجلي حتى تستأذني أبويك ...» أخرجه أحمد (٦/٧٧، ١٥٢) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا أبو عوانة، عن عمر بن أبي سلمة. وفي (٦/١٠٣) قال: حدثنا أبو سعيد، قال: حدثنا أبو عوانة، عن عمر. وفي (٦/٢١١) قال: حدثنا محمد بن بشر، قال: حدثنا محمد بن عمرو. وفي (٦/٢٤٨) قال: حدثنا عثمان، قال: أخبرنا يونس، عن الزهري. والبخاري (٦/١٤٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، عن الزهري، ومسلم (٤/١٨٥) قال: حدثني أبو الطاهر، قال: حدثنا ابن وهب. (ح) وحدثني حرملة بن يحيى التجيبي، قال: أخبرنا عبد الله بن وهب. قال: أخبرني يونس بن يزيد، عن ابن شهاب. والترمذي (٢٢٠٤) قال: حدثنا عبد بن حميد. قال حدثنا عثمان بن عمر. عن يونس بن يزيد، عن الزهري. والنسائى (٦/٥٥) قال: أخبرنا محمد بن يحيى بن عبد الله بن خالد النيسابوري. قال: حدثنا محمد بن موسى بن أعين. قال حدثنا أبي، عن معمر، عن الزهري. وفي (٦/١٥٩) فال: أخبرنا يونس بن عبد الأعلى. قال:حدثنا ابن وهب. قال:أنبأنا يونس بن يزيد يونس بن علي،عن ابن شهاب. ثلاثتهم - عمر بن أبي سلمة، ومحمد ابن عمرو، وابن شهاب الزهري - عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"7","page":596},{"text":"<span data-type=\"title\" id=toc-1243>الفصل الثاني: في الطلاق قبل الدخول</span>\n٥٧٥٧ - (م د س) طاوس - «أن أبا الصَّهْباءِ كان كثير السؤال لابن عباس، فقال: أما علمتَ أن الرجل كان إذا طلَّق امرأته ثلاثًا قبل أن يدخلَ بهَا، جَعَلوها واحدة على عهدِ رسول الله - ﷺ- وأبي بكر، وصدرًا من إمَارَة عمر؟ قال ابنُ عباس: بلى، كان الرجل إذا طلَّق امرأته ثلاثًا قبل أن يدخلَ بها، جعلوها واحدة عهد رسول الله - ﷺ- وأبي بكر، وصَدْرًا من إمَارَة عمر، فلما رأى الناسَ قد تَتَايعُوا فيها قال: أَجِيزُوهنَّ عليهم» أخرجه أبو داود (١) .\nوفي رواية مسلم «أن أبا الصَّهباء قال لابن عباس: هاتِ من هَنَاتك. ألم يكن طلاقُ الثلاث على عهد رسول الله - ﷺ- وأبي بكر واحدة؟ فقال: قد كان ذلك، فلما كان في عهد عمر تَتَايع (٢) الناسُ في الطلاق فأجَازَه عليهم» .\nوفي رواية عنه: أنَّ ابنَ عباس قال: «كان الطلاقُ على عهد رسول الله - ﷺ- وأبي بكر وسنتين من خلافة عمر: طلاقُ الثلاث واحدة، فقال عمر بن الخطاب: إن الناسَ قد اسْتَعجَلوا في أمر كانت لهم فيه أَنَاةُ، فلو أمْضَيْناه عليهم؟ فأمْضَاه عليهم» . ⦗٥٩٨⦘\nوفي أخرى «أن أبا الصهباء قال لابن عباس: أتعلم أنما كانت الثلاثُ تُجْعَلُ واحدة على عهدِ رسول الله - ﷺ- وأبي بكر وثلاثًا من إمَارَةِ عمر؟ فقال ابن عباس: نعم» . وأخرج أبو داود أيضًا والنسائي هذه الرواية الآخرة (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَنَاتك) الهَنَات: الخَصَلات، يقال: في فلان هَنَات شرٍّ، ولا يقال ذلك في الخير، وهي جمع هَنَة.\n(تَتَايَع) التَّتَايُع: الوقوع في الشرِّ، والتهافت من غير تماسُك ولا توقُّف.\n(أنَاة) الأناة: التَّأني وترك العجلة.\n_________\n(١) قال المنذري في \" مختصر سنن أبي داود \" ٣ / ١٢٤ عن هذه الرواية: الرواة عن طاوس مجاهيل.\n(٢) هذه رواية الجمهور، وضبطه بعضهم تتابع، بالباء، لكن تتايع إنما يستعمل الشر، وتتابع يستعمل في الخير والشر، وتتايع هنا أجود.\n(٣) رواه مسلم رقم (١٤٧٢) في الطلاق، باب طلاق الثلاث، وأبو داود رقم (٢١٩٩) و(٢٢٠٠) في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث، والنسائي ٦ / ١٤٥ في الطلاق، باب طلاق الثلاث المتفرقة قبل الدخول بالزوجة، وانظر ما قال النووي في \" شرح مسلم \" حول هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣١٤) (٢٨٧٧) قال: حدثنا عبد الرزاق، قال حدثنا معمر. ومسلم (٤/١٨٣) قال حدثنا إسحاق بن إبراهيم، ومحمد بن راعف، قال إسحاق: أخبرنا، وقال ابن رافع: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٤/١٨٤) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا روح بن عبادة،. قال: أخبرنا ابن جريج. (ح) وحدثنا ابن راعف، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج وأبو داود (٢٢٠٠) قال: حدثنا أحمد بن صالح. قال حدثنا عبد الرزاق، قال أخبرنا ابن جرير. والنسائي (٦/١٤٥) قال: أخبرنا أبو داود سليمان بن سيف، قال: حدثنا أبو عاصم، وعن ابن جرير.\nكلاهما - معمر، وابن جريج - عن ابن طاووس.\n٢- وأخرجه مسلم (٤/١٨٤) قال حدثنا إسحاق بن إبراهيم، قال: أخبرنا سليمان بن حرب، عن حماد بن زيد، عن أيوب السختياني، عن إبراهيم بن ميسرة.\nكلاهما - ابن طاووس، وإبراهيم بن ميسرة - عن طاووس، فذكره.\n(*) أخرجه أبو داود (٢١٩٩) قال حدثنا محمد بن عبد الملك بن مروان. قال: حدثنا أبو النعمان، قال حدثنا حماد بن زيد، عن أيوب، عن غير واحد، عن طاووس، فذكره.\nرواية معمر: «كان الطلاق على عهد رسول الله -ﷺ- وأبي بكر وسنتين من خلافة عمر، طلاق الثلاث واحدة. فقال عمر بن الخطاب: إن الناس قد استعجلوا في أمر قد كانت لهم فيه أناة: فلو أمضيناه عليهم فأمضاه عليهم» .","vol":"7","page":597},{"text":"٥٧٥٨ - (ط د) محمد بن إياس بن البكير- قال: «طلَّق رجل امرأته ثلاثًا قبل أن يَدخُلَ بها، ثم بَدا له أن يَنكحَها، فجاء يَستفتي، فذهبتُ معه أسألُ له، فسأل عبد الله بِنَ عباس وأبا هريرة عن ذلك؟ فقالا: لا نرى أن تَنْكحِهَا حتى تَنْكِحَ زوْجًا غيرَكَ، قال: فإنما طلاقي إيَّاها واحدةُ، ⦗٥٩٩⦘ قال ابن عباس: إنكَ أرْسَلتَ منْ يَدِك ما كان لك من فَضْل» أخرجه الموطأ.\nوفي رواية معاوية بن أبي عيَّاش الأنصاري «أنه كان جالسًا مع عبد الله بن الزبير وعاصم بن عمر، قال: فجاءهما محمد بن إياس بن البُكير فقال: إن رجلًا من أهل البادية طلَّق امرأتَه ثلاثًا قبل أن يدخلَ بها، فما تَرَيان؟ فقال عبد الله بن الزبير: إن هذا لأمْر مالنا فيه قول، فاذهب إلى عبد الله بن عباس وأبي هريرة، فإني تركتهما عند عائشة، فَسَلهْمُا، ثم ائْتنا فَأخبِرْنا، فذهب فسألهما، فقال ابن عباس لأبي هريرة: أَفْتِه يا أبا هريرة، فقد جاءتْك مُعضِلة، فقال أبو هريرة: الواحدةُ تُبِينُها، والثلاثُ تُحَرِّمُها، حتى تنكحَ زوْجًا غيره. وقال ابن عباس مثل ذلك» . أخرجه الموطأ وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُعْضِلَة) المعضلة: القضية المشكلة، ومنه داء عُضَال، أي: أعجز [الأطباء] دواؤه.\n_________\n(١) رواه الموطأ ٢ / ٥٧٠ و٥٧١ في الطلاق، باب طلاق البكر، وأبو داود رقم (٢١٩٨) في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٢٣٥) قال: عن ابن شهاب، عن محمد بن عبد الرحمن بن ثوبان، فذكره.\nوأخرجه أبو داود (٢١٩٨) بعد حديث عكرمة عن ابن عباس المذكور برقم (٥٧٤١) أول هذا الكتاب، قال: وصار قول ابن عباس فيما حدثنا أحمد بن صالح ومحمد بن يحيى، وهذا حديث أحمد قالا حدثنا عبد الرزاق، عن معمر، عن الزهري، عن أبي سلمة بن عبد الرحمن ثوبان عن محمد بن إياس، فذكره.\n(*) قال أبو داود: وروى مالك بن يحيى بن سعيد بن بكير بن الأشج عن معاوية بن أبي عياش، فذكر روايته معلقة عن مالك كما مر. وقد أخرجه مالك في موطأه (١٢٣٧) .","vol":"7","page":598},{"text":"٥٧٥٩ - (ط) عطاء بن يسار – قال: «جاء رجل يسألْ عبد الله بن عمرو بن العاص - ﵁ - عن رجل طلَّق امرأته ثلاثًا قبل أن يمسها، قال عطاء: فقلت: إنما طلاقُ البِكر واحدة، فقال لي عبد الله: إنما أنتَ قاص: ⦗٦٠٠⦘ الواحدةُ تُبِينُها، والثلاث تُحَرِّمُها، حتى تنكحَ زوجًا غيرَه» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٧٠ في الطلاق، باب طلاق البكر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٢٣٦) قال: عن يحيى بن سعيد بن بكير بن عبد الله بن الأشج عن النعمان بن أبي عياش الأنصاري، فذكره.","vol":"7","page":599},{"text":"٥٧٦٠ - (د) عبد الله بن عباس وأبو هريرة وعبد الله بن عمرو بن العاص - ﵃ - «سئلوا عن البكر يُطَلقها زوجُها ثلاثًا؟ فكلُّهم قالوا: لا تحلُّ له حتى تنكح زوجًا غيرَه» . أخرجه أبو داود (١) .\nوفي رواية ذكرها رزين: «أنهم سُئلوا عن رجل طلَّق امرأته ثلاثًا قبل أن يدخلَ بها؟ فقالوا: الواحدة تُبيُنها، والثلاثة تُحرِّمها إلا بعد زوج، ولا عدَّة عليها في واحدة ولا ثلاث، لقوله تعالى: ﴿يَا أَيُّهَا الَّذينَ آمَنُوا إِذَا نَكَحْتُمُ المُؤمِناتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا﴾ [الأحزاب: ٤٩] ولها المُتْعَةُ، وذلك نصفُ ما سَمَّى لها، وإن كان لم يُسَمِّ لها شيئًا، فلها مُتْعَةُ، وهي غير لازمة» .\n_________\n(١) رقم (٢١٩٨) في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٢١٩٨) بالإسناد المار برقم (٥٧٥٨) .","vol":"7","page":600},{"text":"<span data-type=\"title\" id=toc-1244>الفصل الثالث: في طلاق الحائض</span>\n٥٧٦١ - (خ ط م ت د س) عبد الله بن عمر - ﵄ - «أنه ⦗٦٠١⦘ طلَّق امرأتَه وهي حائض، فذكر ذلك عمر لرسول الله - ﷺ-، فتغيظ فيه رسول الله - ﷺ-، ثم قال: ليرَاجعْها، ثم يُمْسِكهْا حتى تطهر، ثم تحيض فتطهر، فإن بَدَا له أن يطلِّقها، فليطلِّقْها قبل أن يمسَّها، فتلك العدة كما أمر الله ﷿» .\nوفي رواية نحوه: وأن رسول الله - ﷺ- قال: «مُره فَلْيراجعْها حتى تحيض حيضة مستقبَلة، سِوى حيضتها التي طلَّقها فيها، فإن بدا له أن يطلِّقَها، فليطلقها طاهرًا من حيضتها قبل أن يمسَّها، قال: والطلاق للعدة كما أمر الله ﷿، وكان عبد الله طلقها تطليقة، فَحُسِبَتْ من طلاقها، وراجعها عبد الله كما أمر رسول الله - ﷺ-» .\nومن حديث الزبيدي نحوه، إلا أنه قال: «قال ابن عمر: فراجعتُها وَحُسبْتُ لها التطليقة [التي طلقتُها]» .\nوفي رواية لمسلم «أنه طلَّق امرأته وهي حائض، فذكر ذلك عمر للنبيَّ - ﷺ-، فقال: مُرْه فليراجعها، ثم ليطَلِّقها طاهرًا أو حاملًا» .\nوفي أخرى له قال: «طلَّقت امرأتي على عهد رسول الله - ﷺ-[وهي حائض] فذكر ذلك عمر لرسول الله - ﷺ- فقال: مُرْه فليراجعها، ثم ليدَعها حتى تطهر ثم تحيض حَيْضة أخرى، فإذا طهرت فليطلقها قبل أن يجامعَها أو يمسكها، فإنها العدة التي أمر الله ﷿ أن يطلَّق لها النساءُ.\nقال عبيد الله: قلت لنافع: ما صنعتِ التطليقةُ؟ قال: واحدةٌ اعتَدَّ بها» . ⦗٦٠٢⦘\nوفي رواية لهما بنحوه إلى قوله: «يطلَّقُ لها النساءُ» .\nوفي أخرى لهما «أنه طلق امرأته وهي حائض تطليقة واحدة، فأمره رسول الله - ﷺ- أن يُرَاجعها ...» بنحوه.\nوفي آخر حديث البخاري: «وكان عبد الله إذا سئل عن ذلك؟ قال لأحدهم: إن كنت طلَّقتها ثلاثًا، فقد حرمت عليك حتى تنكح زوجًا غيَرك، قال البخاري: وزاد فيه غيره» قال ابن عمر: لو طلَّقتَ مرة أو مرتين، فإن النبيّ - ﷺ - أمرني بهذا.\nوفي حديث مسلم «وكان عبد الله إذا سئل عن ذلك؟ قال لأحدهم: أمَّا أنت طلقت امرأتك مرة أو مرتين، فإن رسول الله - ﷺ- أمرني بهذا، وإن كنتَ طلقتها ثلاثًا: فقد حَرُمَتْ عليك حتى تنكحَ زوجًا غيرَك، وعصيتَ الله فيما أمرك به من طلاق امرأتك» .\nقال مسلم: جوَّد الليث في قوله: «تطليقة واحدة» .\nوفي أخرى لهما عن محمد بن سيرين قال: «مكثتُ عشرين سنة يحدِّثني مَن لا أَتَّهِم: أن ابن عمر طلَّق امرأته ثلاثًا وهي حائض، فأُمِرَ أن يُراجعَها، فجعلتُ لا أتَّهمهم ولا أعرف الحديث: حتى لَقيتُ أبا غلاَّب يونسَ بن جبير [الباهلي]- وكان ذا ثَبَت (١) - فحدَّثني: أنه سأل ابن عمر؟ فحدَّثه: أنه طلَّق امرأته تطليقة وهي حائض، فأُمِرَ أن يُراجعَها، قال: فقلت: أَفحُسِبتْ عليه؟ ⦗٦٠٣⦘ قال: فَمَهْ، أوَ إن عجَز واسْتَحْمقَ» هذا نص حديث مسلم عن علي بن حُجر، وفي حديث عبد الوارث قال: وقال: «يُطَلِّقها في قُبُل عدتها» وهو عند البخاري عن ابن سيرين بمعناه، ولم يذكر قول محمد بن سيرين في أوله، وأخرجاه أيضًا من حديث أنس بن سيرين عن ابن عمر.\nولمسلم من حديث أبي الزبير «أنه سمع عبد الرحمن بن أيمن مولى عَزَّةَ، يسأل ابن عمر - وأبو الزبير يسمع -: كيف ترى في رجل طلَّق امرأتَه حائضًا، فقال: طلَّق ابنُ عمر امرأته وهي حائض على عهد رسول الله - ﷺ-، [فسأل عمر رسول الله - ﷺ- فقال: إن عبد الله طلق امرأته، وهي حائض؟] فقال النبيُّ - ﷺ-: ليُراجعها، فردَّها، وقال: إذا طَهُرَتْ فليطلِّق أو ليمسك، قال ابن عمر: وقرأ النبيُّ - ﷺ- يَا أَيُّها النبيُّ إذاَ طَلَّقْتُمُ النِّساءَ فطلقوهنُّ في قُبُل عدتَّهن (٢)» قال مسلم: في حديث عبد الرزاق عن ابن جريج عن أبي الزبير بمثل حديث حجاج، وفيه بعض الزيادة، ولم يذكرها.\nقال الحميديُّ: قال أبو مسعود في سياق هذا الحديث: «فردَّها عليَّ، ولم يَرَه شيئًا (٣)» .\nقال البخاري: وقال أبو مَعْمر: حدثنا عبد الوارث قال: حدثنا ⦗٦٠٤⦘ أيوب عن سعيد بن جبير عن ابن عمر «حُسِبَتْ عليَّ بتطليقة» لم يزد.\nوفي رواية الموطأ عن نافع: «أن عبد الله بن عمر طلق امرأَته وهي حائض على عهد النبيِّ - ﷺ-، فسأل عمر بن الخطاب رسول الله - ﷺ- عن ذلك؟ فقال رسول الله - ﷺ-: مُرهْ فليراجعها، ثم يُمسكها حتى تطهر، ثم تحيض، ثم تطهر، ثم إن شاء أمسك بعدُ، وإن شاء طلق قبل أن يَمسَّ، فتلك العدَّةُ التي أمر الله أَن يُطَلَّقَ لها النساءُ» . وأخرج أبو داود رواية الموطأ. وأخرج هو والترمذي والنسائي رواية محمد بن سيرين مختصرة، قال: قال يونس بن جبير: «سألت ابن عمر ... وذكر الحديث - إلى قوله: فأمره أن يُرَاجعَها، قال: قلت: فتَعتَدُّ بتلك الطلقة؟ قال: فَمَهْ، أَرأَيتَ إن عجز واستَحْمَقَ؟» .\nولأبي داود أيضًا، قال: قال ابن سيرين: حدثني يونس بن جبير قال: «سألت عبد الله بن عمر: كم طلقتَ امرأتك؟ قال: واحدة»، لم يزد على هذا.\nوأخرج أبو داود والنسائي أيضًا رواية أبي الزبير التي لمسلم، قال أبو داود: روى هذا الحديث جماعة بمعناه، كلُّهم قالوا: عن ابن عمر «أن النبيَّ - ﷺ- أمره أن يُراجعَها حتى تطهر، ثم إن شاء طلقها، وإن شاء أمسك» قال: وأما ⦗٦٠٥⦘ رواية سالم ونافع عن ابن عمر: «أنه أمره أن يُرَاجعها حتى تطهر، ثم تحيض، ثم تطهر، ثم إن شاء طلَّق أو أمسك» قال أبو داود: والأحاديث كلُّها خلاف ما رواه أبو الزبير.\nوأخرجه الترمذي أيضًا مختصرًا عن سالم عن أبيه «أنه طلَّق امرأته في الحيض، فسأل عمر النبيَّ - ﷺ-؟ فقال: مُره فليراجعها، ثم لْيُطلِّقها طاهرًا أو حاملًا» . وأخرج النسائي أيضًا الرواية التي في آخرها: «وكان عبد الله إذا سئل عن ذلك؟ قال لأحدهم: أمَّا أنت طلقتَ امرأتك مَرَّة أو مرَّتين ... الحديث» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَجَز واسْتَحْمَق) أي: صار أحمق، وفَعَلَ فِعل الحمقى: كاسْتَنْوَق الجمل: إذا صار يشبه الناقة والذي جاء في رواية «اسْتُحمِق» على ما لم يُسَمِّ فاعله، أي: فَعل فِعلًا جُعِلَ بسببه أحمق، والمعنى: أن تَطْلِيقه إياها في ⦗٦٠٦⦘ حال الحيض عجز وحمق، فهل يقوم ذلك عُذرًا له حتى لا يعتد بتطليقه؟ .\n(قُبُل عدتها): ما أقْبَل منها. أي: يُطلِّقها مُسْتَقْبِلًا عدَّتها، ولم تكن حائضًا.\n_________\n(١) أي: متثبتًا.\n(٢) قال النووي في \" شرح مسلم \": هذه قراءة ابن عباس وابن عمر، وهي شاذة لا تثبت قرآنًا بالإجماع، ولا يكون لها حكم خبر الواحد عندنا وعند محققي الأصوليين، والله أعلم.\n(٣) قد حقق الإمام ابن القيم ﵀ صحة هذه الرواية، وعلل الرواية التي فيها أنه احتسب بها طلقة، فراجعه مفصلًا محققًا مجودًا في \" زاد المعاد \"، وفي \" تهذيب سنن أبي داود \" ٣ / ٩٥.\n(٤) رواه البخاري ٩ / ٣٠٦ و٣٠٧ في الطلاق، باب إذا طلقت الحائض تعتد بذلك الطلاق، وباب من طلق وهل يواجه امرأته بالطلاق، وباب وبعولتهن أحق بردهن في العدة، وباب مراجعة الحائض، وفي الأحكام، باب هل يقضي الحاكم أو يفتي وهو غضبان، وفي تفسير سورة الطلاق في فاتحتها، ومسلم رقم (١٤٧١) في الطلاق، باب تحريم طلاق الحائض بغير رضاها وأنه لو خالف وقع الطلاق، والموطأ ٢ / ٥٧٦ في الطلاق، باب ما جاء في الأقراء وعدة الطلاق وطلاق الحائض، وأبو داود رقم (٢١٧٩) و(٢١٨٠) و(٢١٨١) و(٢١٨٢) و(٢١٨٣) و(٢١٨٤) و(٢١٨٥) في الطلاق، باب في طلاق السنة، والترمذي رقم (١١٧٥) في الطلاق، باب ما جاء في طلاق السنة، والنسائي ٦ / ١٣٧ - ١٤١ في الطلاق، باب وقت الطلاق، وباب ما يفعل إذا طلق تطليقة وهي حائض، وباب الطلاق لغير العدة وما يحتسب منه على المطلق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٥٤) (١٥٦٤) قال: حدثنا يحيى. وفي (٢/١٠٢) (٥٧٩٢) قال: حدثنا محمد بن عبيد. ومسلم (٤/١٨٠) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي (ح) وحدثناه أبو بكر بن أبي شيبة. وابن المثنى قالا: حدثنا عبد الله بن إدريس. وابن ماجة (٢٠١٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إدريس. والنسائي (٦/١٣٧) قال: أخبرنا عبيد الله بن سعيد. السرخسي، قال: حدثنا يحيى بن سعيد القطان. وفي (٦/١٤٠) قال: أخبرنا محمد بن عبد الأعلى. قال حدثنا المعتمر.\nخمستهم - يحيى بن سعيد، ومحمد عبيد، وعبد الله بن نمير، وعبد الله بن إدريس، والمعتمر - عن عبيد الله بن عمر.\n٢- وأخرجه أحمد (٢/٦٣) (٥٢٩٩) قال: حدثنا عبد الرحمن. والدارمي (٢٢٦٧) قال: أخبرنا خالد بن مخلد. والبخاري (٧/٥٢) قال: حدثنا إسماعيل بن عبد الله. ومسلم (٤/١٧٩) قال: حدثنا يحيى بن يحيى بن التميم. وأبو داود (٢١٧٩) قال: حدثنا القعنبي. والنسائى (٦/١٣٨) قال: أخبرنا محمد بن سلمة، قال: أنبأنا بن القاسم.\nستتهم- عبد الرحمن بن مهدي، وخالد بن مخلد، وإسماعيل بن عبد الله، ويحيى بن يحيى، والقعنبي وابن القاسم - عن مالك بن أنس.\n٣-وأخرجه مسلم (٤/١٧٩) قال: حدثنا يحيى بن يحيى، وقتيبة، وابن رمح. وقال قتيبة: حدثنا ليث. قال الآخرون: أخبرنا الليث بن سعد.\n٤-وأخرجه النسائي (٦/٢١٢) قال: حدثنا بشر بن خالد، قال: أنبأنا يحيى بن آدم، عن ابن إدريس، عن محمد بن إسحاق، ويحيى بن سعيد، وعبيد الله بن عمر (ح) وأخبرنا زهير، عن موسى بن عقبة.\nستتهم - عبيد الله بن عمر، ومالك، والليث بن سعيد، وابن إسحاق، ويحيى بن سعيد، وموسى بن عقبة - موسى بن عقبة.\nستتهم - عبيد الله بن عمر، ومالك، والليث بن سعد، وابن إسحاق، ويحيى بن سعيد، وموسى بن عقبة- عن نافع، فذكره.\n(*) أخرجه مالك (الموطأ) (٣٥٦) . وأحمد (٢/٦) (٤٥٠٠) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي (٢/٦٤) (٥٣٢١) قال حدثنا عبد الوهاب بن عبد المجيد، عن أيوب. وفي (٢/١٢٤) (٦٠٦١) قال حدثنا يونس، قال: حدثنا ليث. والبخاري (٧/٧٥) قال: حدثنا قتيبة، قال: حدثنا الليث. ومسلم (٤/١٨٠) قال حدثني زهير بن حرب. قال: حدثنا إسماعيل، عن أيوب. وأبو داود (٢١٨٠) قال: أخبرنا علي بن حجر، قال: أنبأنا إسماعيل، عن أيوب.\nثلاثتهم - مالك، وأيوب، والليث - عن نافع، أن عبد الله بن عمر طلق امرأته وهي حائض على عهد رسول الله -ﷺ- ... فذكر الحديث مرسلا.\nزاد في رواية أيوب، والليث: «... فكان ابن عمر إذا سئل عن الرجل يطلق امرأته وهي حائض يقول: أما أنت طلقتها واحدة، أو اثنتين إن رسول الله -ﷺ- أمره أن يرجعها، ثم يمهلها حتى تحيض حيضة أخري، ثم يمهلها حتي تطهر، ثم يطلقها قبل أن يمسها. وأما أنت طلقتها ثلاثا فقد عصيت ربك فيما أمرك به من طلاق امرأتك وبانت منك» .\nوعن أنس بن سيرين أنه سمع ابن عمر قال: «طلقت امرأتي، وهي حائض، فأتى عمر النبي -ﷺ- فأخبره فقال: مره فيراجعها، ثم إذا طهرت فليطلقها.» .\nقلت لابن عمر: أفاحتسبت بتلك التطليقة؟ قال فمه.\n١- أخرجه أحمد (١/٤٣) (٣٠٤) قال: حدثنا يزيد. وفي (٢/١٢٨) (٦١١٩) قال: حدثنا محمد بن عبيد. ومسلم (٤/١٨٢) قال: حدثنا يحيى بن يحيى، قال: أخبرنا خالد بن عبد الله.\nثلاثتهم - يزيد، ومحمد بن عبيد، وخالد بن عبد الله - عن عبد الملك بن أبي سليمان.\n٢- وأخرجه أحمد (٢/٦١) (٥٢٦٨) قال: حدثنا عبد الرحمن بن مهدي، وبهز. وفي (٢/٧٤ (٥٤٣٤) قال: حدثنا بهز. وفي (٢/٧٨) (٥٤٨٩) قال: حدثنا محمد بن جعفر. والبخاري (٧/٥٢) قال: حدثنا سليمان بن حرب. ومسلم (٤/١٨٢) قال: حدثنا محمد بن المثنى، وابن بشار. قال: ابن المثنى: حدثنا محمد بن جعفر. (ح) وحدثنيه يحيى بن حبيب. قال حدثنا خالد بن الحارث (ح) وحدثنيه عبد الرحمن بن بشر، قال: حدثنا بهز.\nخمستهم - عبد الرحمن بن مهدي، وبهز، ومحمد بن جعفر، وسليمان بن حرب، وخالد بن الحارث - قالوا: حدثنا شعبة.\nكلاهما - عبد الملك، وشعبة - عن أنس بن سيرين، فذكره.\nوعن سالم، عن ابن عمر، «أنه طلق امرأته، وهي حائَض، فذكر ذلك عمر للنبي -ﷺ- فقال: مره فليراجعها، ثم ليطلقها طاهرا، أو حاملا» .\nأخرجه أحمد (٢/٢٦) (٤٧٨٩) و(٢/٥٨) (٥٢٢٨) قال: حدثنا وكيع. والدرامي (٢٢٦٨) قال: حدثنا عبيد الله بن موسى. ومسلم (٤/١٨١) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب. وابن نمير. قالوا: حدثنا وكيع. وأبو داود (٢١٨١) قال: حدثنا عثمان بن أبي شيبة.، قال: حدثنا وكيع، وابن ماجة (٢٠٢٣) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع. والترمذي (١١٧٦) قال: حدثنا هناد، قال: وحدثنا وكيع. والنسائي (٦/١٤١) قال: أخبرنا محمد بن غيلان، قال: حدثنا وكيع. كلاهما - وكيع، وعبيد الله بن موسى - عن سفيان، عن محمد بن عبد الرحمن مولى آل طلحة، عن سالم بن عبد الله، فذكره.\nوعن سالم بن عبد الله بن عمر، أن عبد الله بن عمر قال ... فذكره.\nأخرجه أحمد (٢/٦١ (٥٢٧٠) و٢/٨١ (٥٥٢٥) قال: حدثنا روح، قال: حدثنا محمد بن أبي حفصة وفي (٢/١٣٠) (٦١٤١) قال حدثنا يعقوب، قال: أخبرني ابن أخي شهاب. والبخاري (٦/١٩٣) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، قال حدثنا عقيل، وفي (٩/٨٢) قال: حدثنا محمد بن أبي يعقوب الكرماني. قال: حدثنا حسان بن إبراهيم، قال: حدثنا يونس. ومسلم (٤/١٨٠) قال: حدثني عبد بن حميد، قال: أخبرني يعقوب بن إبراهيم، قال: حدثنا محمد وهو ابن أخي الزهري، وفي (٤/١٨١) قال: حدثنا إسحاق بن منصور، قال حدثنا يزيد بن عبد ربه، قال: حدثنا محمد بن حرب. قال: حدثني الزبيدي. وأبوداود (٢١٨٢) قال: حدثنا أحمد بن صالح، قال حدثنا عنبسة، قال: حدثنا يونس، والنسائي (٦/ ١٣٨) قال: أخبرني كثير بن عبيد، عن محمد بن حرب. قال: حدثنا الزبيدي.\nخمستهم - محمد بن أبي حفصة، وابن أخي ابن شهاب، وعقيل، ويونس، ومحمد بن الوليد الزبيدي- عن ابن شهاب الزهري، قال: أخبرني سالم بن عبد الله بن عمر، فذكره.\nوعن سالم، عن ابن عمر «أنه طلق امرأته وهي حائض، فأمره رسول الله -ﷺ-، فراجعها» .\nأخرجه النسائى (٦/٢١٣) قال: أخبرنا يوسف بن عيسى، مروزي، قال: حدثنا الفضيل بن موسى، قال: حدثنا حدثنا حنظلة، عن سالم، فذكروه.\n(*) أخرجه أحمد (٦/٢١٣) قال: أخبرنا يوسف بن عيسى، مروزي، قال: حدثنا الفضل بن موسى، قال حدثنا حنظلة، عن سالم، فذكره.\n(*) أخرجه أحمد (٢/٦١) (٥٢٧٢) قال: حدثنا روح، قال: حدثنا حنطلة، قال سمعت سالما، وسئل عن رجل طلق امرأته، وهي حائض فقال: لا يحوز. طلق ابن عمر امرأته، وهي حائض، فأمره رسول الله -ﷺ- أن يراجعها فراجعها» .\nوعن يونس بن جبير، قال: قلت: لابن عمر: رجل طلق امرأته، وهي حائض؟ فقال: أتعرف عبد الله بن عمر؟ «فإنه طلق امرأته، وهي حائض، فأتى عمر النبي -ﷺ- فسأله فأمره أن يرجعها، ثم تستقبل عدتها.»\n١- أخرجه أحمد (٢/٤٣) (٥٠٢٥) قال حدثنا محمد بن جعفر، وعبد الله بن بكر. قالا: حدثنا سعيد. وفي (٢/٧٤) (٥٤٣٣) قال: حدثنا بهز، قال: حدثنا شعبة وفي (٢/٧٩) (٥٥٠٤) قال حدثنا محمد بن جعفر، قال: حدثنا شعبة، والبخاري (٧/٥٢) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. وفي (٧/٥٣) قال: حدثنا محمد بن المثنى، وابن بشار. قال ابن المثنى. حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (٦/٢١٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد، قال: حدثنا شعبة.\nثلاثتهم - سعيد بن أبي عروبة، وشعبة، وهمام بن يحيى - عن قتادة.\n٢- وأخرجه أحمد (٢/٥١) (٥١٢١) قال: حدثنا إسماعيل، عن يونس. والبخاري (٧/٧٦) قال: حدثنا حجاج، قال: حدثنا يزيد بن إبراهيم. ومسلم (٤/١٨١ و١٨٢) قال: حدثني علي بن حجر السعدي، قال: حدثنا حماد، عن أيوب (ح) وحدثنا عبد الوراث بن عبد الصمد. قال: حدثني أحمد، عن جدي، عن أيوب (ح) وحدثني يعقوب بن إبراهيم الدورقي، عن ابن علية بن يونس وأبو داود (٢١٨٤) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا عبد الأعلى، قال: حدثنا هشام. والترمذي (١١٧٥) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد، عن أيوب، والنسائي (٦/. ١٤١) قال: أخبرنا يعقوب بن إبراهيم، قال حدثنا ابن علية، وعن يونس.\nأربعتهم - يونس بن عبيد، ويزيد بن إبراهيم، وأيوب، وهشام بن حسان - عن محمد بن سيرين.\nكلاهما - قتادة، وابن سيرين - عن أبي غلاب يونس بن جبير، فذكره.\n(*) وأخرجه أبو داود (٢١٨٣) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر ابن أيوب، عن ابن سيرين، قال: أخبرني يونس بن جبير، أنه سأل ابن عمر. فقال: كم طلقت امرأتك؟ فقال: واحدة» .\nوعن أبي الزبير، أنه سمع عبد الرحمن بن أيمن مولى عزة يسأل ابن عمر -وأبو الزبير يسمع ذلك: كيف ترى في رجل طلق امرأته حائضا؟ فقال: «طلق ابن عمر امرأته، وهي حائض، علي عهد رسول الله -ﷺ- فسأل عمر رسول الله -ﷺ- فقال: إن عبد الله بن عمر طلق امرأته وهي حائض.\nأخرجه أحمد (٢/٦١) (٥٢٦٩) و(٢/٨٠) (٥٥٢٤) قال: حدثنا روح بن عبادة. وفي (٢/١٣٩) (٦٢٤٦) قال: حدثنا حجاج. (ح) وعبد الرزاق. مسلم (٤/١٨٣) قال: حدثنا هارن بن عبد الله، قال: حدثنا حجاج بن محمد (ح) وحدثني هارون بن عبد الله، قال: حدثنا أبوعاصم. (ح) وحدثنيه محمد بن رافع، قال: حدثنا عبد الرزق. وأبو داود (٢١٨٥) قال: حدثنا أحمد بن صالح قال: حدثنا عبد الرزاق، النسائى (٦/. ١٣٩) قال: أخبرني محمد بن إسماعيل بن إبراهيم بن عبد الله بن محمد بن تميم، عن حجاج.\nأربعتهم - روح بن عبادة، وحجاج بن محمد، وعبد الرزاق، وأبو عاصم - عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.\n(*) في رواية محمد بن راعف، وأحمد بن صالح، عن عبد الرزاق: «أنه سمع عبد الرحمن بن أيمن مولى عروة) قال مسلم: أخطأ حيث قال (عروة)، إنما هو (مولى عزة) .\n(*) رواية حجاج، وعبد الرزق، عند أحمد، مختصرة على: «قرأ رسول الله يا أيها النبي إذا طلقتم النساء فطلقوهن في قبل عدتهن» .\nعن طاووس، أنه سمع عبد الله بن عمر يسأل عن رجل طلق امرأته حائضا، فقال: أتعرف عبد الله بن عمر: قال: نعم قال: «فإنه طلق امرأته حائضا، فأتي عمر النبي -ﷺ- فأخبره الخبر فأمره أن يراجعها، حتى تطئها» ..ولم أسمعه يزيد على هذا.\nأخرجه أحمد (٢/١٤٥) (٦٣٢٩) قال: حدثنا عبد الرزاق. والنسائى (٦/٢١٣) قال: أخبرنا عمرو بن علي، قال: حدثنا أبوعاصم.\nثلاثتهم - عبد الرزاق، وروح، وعاصم - عن ابن جريج قال: أخبرنيه. ابن طاووس، عن أبيه، فذكره.\nوعن عبد الله بن دينار، عن ابن عمر. «أنه طلق امرأته وهي حائض فسأل عمر بن ذلك رسول الله -ﷺ-؟ فقال: فليراجعها حتى تطهر، ثم تحيض حيضة أخرى، ثم تطهر، ثم يطلق بعد، أو يمسك» .\nأخرجه مسلم (٤/١٨١) قال: حدثني أحمد بن عثمان بن حكيم الأودي قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان، وهو ابن بلال، قال: حدثني عبد الله بن دينار، فذكره.","vol":"7","page":600},{"text":"<span data-type=\"title\" id=toc-1245>الفصل الرابع: في طلاق المكره والمجنون والسكران</span>\n٥٧٦٢ - (ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «كل طلاق جائز، إلا طلاقَ المَعْتُوه والمغلوب على عقله (١)» . أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: والمغلوب على أمره، وهو خطأ.\n(٢) رقم (١١٩١) في الطلاق، باب ما جاء في طلاق المعتوه، وإسناده ضعيف في المرفوع، وقال الترمذي: هذا حديث لا نعرفه مرفوعًا إلا من حديث عطاء بن عجلان، وعطاء بن عجلان ضعيف ذاهب الحديث. أقول: وقد ثبت عن علي ﵁ موقوفًا عليه، وسيأتي برقم (٥٧٦٥)، قال الحافظ في \" الفتح \": والمراد بالمعتوه: الناقص العقل، فيدخل فيه الطفل والمجنون والسكران، والجمهور على عدم اعتبار ما يصدر منه، وفيه خلاف قديم ...، وانظر \" الفتح \" ٩ / ٣٤٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (١١٩١) قال: حدثنا محمد بن عبد الأعلى الصنعاني قال: أنبأنا مروان ابن معاوية الفزاري، عن عطاء بن عجلان، عن عكرمة بن خالد المخزومي، فذكره.\n(*) قال الترمذي: هذا حديث لانعرفه مرفوعا إلا من حديث عطاء بن عجلان. وعطاء بن عجلان ضعيف، ذاهب الحديث","vol":"7","page":606},{"text":"٥٧٦٣ - (ط) ثابت بن الأحنف -: «أنه تزوج أُمَّ ولد لعبد الرحمن بن زيد بن الخطاب قال: فدعاني عبد الله بن عبد الرحمن بن زيد بن الخطاب (١)، فجئتُه، فدخلت عليه، فإذا سِيَاط موضوعة، وإذا قَيدان من ⦗٦٠٧⦘ حديد، وعبدانِ له قد أجلسهما، فقال: طَلِّقها، وإلاَّ والذي يُحْلَفُ به فعلتُ بك كذا وكذا، قال: فقلت: هي الطلاق ألفًا، قال: فخرجت من عنده، فَأدرَكتُ عبد الله بن عمر بطريق مكة، فأخبرتُه بالذي كان من شأني، فتغيَّظ عبد الله بن عمر، وقال: ليس ذلك بطلاق، وإنها لم تَحرُم عليكَ، فارجِع إلى أهلك، قال: فلم تَقررْني نَفسي حتى أتيتُ عبد الله بن الزبير، - وهو يومئذ بمكة أمير عليها - فأخبرتُه بالذي كان من شأني، وبالذي قال لي عبد الله بن عمر، قال: فقال لي عبد الله بن الزبير: لم تحرمْ عليك، فارجع إلى أهلك، وكتب إلى جابر بن الأسود الزهري - وهو أمير المدينة - يأمرُه أن يعاقبَ عبد الله بن عبد الرحمن، وأن يُخلِّيَ بيني وبين أهلي، قال: فقدمت المدينة، فجهَّزتْ صفيَّةُ امرأةُ عبد الله بن عمر امرأتي، حتى أدخلتْها عليَّ بعلم عبد الله بن عمر، ثم دعوتُ عبد الله بن عمر يوم عُرْسِي لوَلِيمتَي، فجاءني» . أخرجه الموطأ (٢) .\n_________\n(١) قال الحافظ ابن حجر في \" تعجيل المنفعة \": قال ابن الحذاء: بين يحيى بن يحيى التميمي في روايته عن مالك أنه عبد الله بن عبد الرحمن بن يزيد. اهـ. قال: وذكره البخاري في \" التاريخ \" فقال: روى عنه عبد الكريم منقطع، قال: وأظنه أخا عبد الحميد بن عبد الرحمن بن يزيد، قال ابن الحذاء: أم عبد الله، فاطمة بنت عبد الله بن عمر بن الخطاب.\n(٢) ٢ / ٥٨٧ في الطلاق، باب جامع الطلاق، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٢٨٠) عن ثابت بن الأحنف به.","vol":"7","page":606},{"text":"٥٧٦٤ - (د) صفية بنت شيبة - ﵂ - قالت: سمعت عائشة تقول: «لا طلاق ولا عَتَاق في إغْلاق (١)» أخرجه أبو داود، وقال: ⦗٦٠٨⦘ الغْلاِق: الغضب (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إغْلاق) الإغلاق: الإكراه، كأنه يُغْلَق عليه الباب، ويُحبس حتى يُطلِّق، وقد جاء في بعض الرواية (٣) «الغِلاق»، والمعروف: الإغلاق.\n_________\n(١) وفي بعض النسخ: في غلاق، وعند ابن ماجة: إغلاق، وترجم عليه: باب طلاق المكره والناسي، ولذلك فسر علماء الغريب الإغلاق: بالإكراه، منهم ابن قتيبة، والخطابي، وابن السيد وغيرهم، وقيل: الغضب وقد وقع ذلك في \" سنن أبي داود \".\n(٢) رقم (٢١٩٣) في الطلاق، باب في الطلاق على غلط، ورواه أيضًا أحمد في \" المسند \"، وابن ماجة رقم (٢٠٤٦) في الطلاق، باب طلاق المكره والناسي، كما رواه أبو يعلى والحاكم والبيهقي، وصححه الحاكم، وفي سنده محمد بن عبيد بن أبي صالح، وهو ضعيف، وقال الحافظ في \" التلخيص \": ورواه البيهقي من طريق ليس هو فيها، لكن لم يذكر عائشة، أقول: ويشهد له من جهة المعنى، حديث \" رفع عن أمتي الخطأ والنسيان وما استكرهوا عليه \" وهو حديث حسن. اهـ. أقول: وقد استدل بهذا الحديث من قال: إنه لا يصح طلاق المكره، وبه قال جماعة من أهل العلم، وقال الحافظ في \" الفتح \": واحتج عطاء بآية النحل ﴿إلا من أكره وقلبه مطمئن بالإيمان﴾ قال عطاء: الشرك أعظم من الطلاق، أخرجه سعيد بن منصور بسند صحيح وقرره الشافعي بأن الله لما وضع الكفر عمن تلفظ به حال الإكراه، وأسقط عنه أحكام الكفر، فكذلك يسقط عن المكره ما دون الكفر، لأن الأعظم إذا سقط، سقط ما هو دونه بطريق الأولى.\n(٣) وهو في بعض نسخ أبي داود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٦/٢٧٦) قال: حدثنا سعد بن إبراهيم. وأبو داود (٢١٩٣) قال: حدثنا عبيد الله بن سعد الزهري، أن يعقوب بن إبراهيم حدثهم.\nكلاهما - سعد بن إبراهيم بن سعد، ويعقوب بن إبراهيم بن سعد - قالا: حدثنا أبي، عن ابن إسحاق، عن ثور بن يزيد الحمصي، عن محمد بن عبيد بن أبي صالح، الذي كان يسكن أيليا قال: خرجت مع عدي بن عدي الكندي حتى قدمنا مكة، فبعثني إلى صفية بنت شيبة، فذكرته.\n(*) وأخرجه ابن ماجة (٢٠٤٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير، عن محمد بن إسحاق، عن ثور، عن عبيد بن أبي صالح، عن صفية بنت شيبة فذكرته.\nقلت: محمد بن عبيد بن أبي صالح، ضعفوه، وإن لم يكن في سند ابن ماجة إلا أنه علنه تدليس ابن إسحاق، والله أعلم.","vol":"7","page":607},{"text":"٥٧٦٥ - (خ) علي بن أبي طالب - ﵁ - قال: «كل طلاق جائز، إلا طلاق المَعْتُوه والمكرَه» (١) . ⦗٦٠٩⦘\nوقال: «ألم تعلمْ أن القلم رُفِعَ عن المَجنون حتى يُفيقَ، وعن الصبيِّ حتى يُدْرِكَ، وعن النائم حتى يستيقظَ؟» . أخرجه البخاري في ترجمة باب (٢) .\n_________\n(١) رواه البخاري معلقًا ٩ / ٣٤٥ قال الحافظ في \" الفتح \": وصله البغوي في \" الجعديات \" عن علي بن الجعد عن شعبة عن الأعمش عن إبراهيم النخعي عن عابس بن ربيعة أن عليًا قال: كل طلاق جائز إلا طلاق المعتوه، وهكذا أخرجه سعيد بن منصور عن جماعة من أصحاب الأعمش عنه صرح في بعضها بسماع عابس بن ربيعة من علي، قال الحافظ: وقد ورد فيه حديث مرفوع أخرجه الترمذي من حديث أبي هريرة - يريد الحديث الذي تقدم برقم (٥٧٦٢) - وهو ضعيف جدًا.\n(٢) تعليقًا ٩ / ٣٤٤ في الطلاق، باب الطلاق في الإغلاق، قال الحافظ في \" الفتح \": وصله البغوي في \" الجعديات \" عن علي بن الجعد عن شعبة عن الأعمش عن أبي ظبيان عن ابن عباس أن عمر أتي بمجنونة قد زنت وهي حبلى، فأراد أن يرجمها، فقال له علي: أما بلغك أن القلم وضع عن ثلاثة ... فذكره، وتابعه ابن نمير ووكيع وغير واحد عن الأعمش، ورواه جرير بن حازم عن الأعمش فصرح فيه بالرفع، أخرجه أبو داود وابن حبان من طريقه، وأخرجه النسائي من وجهين آخرين عن أبي ظبيان مرفوعًا وموقوفًا، لكن لم يذكر فيهما ابن عباس، جعله عن أبي ظبيان، عن علي، ورجح الموقوف على المرفوع، قال الحافظ: وأخذ بمقتضى هذا الحديث الجمهور، لكن اختلفوا في إيقاع طلاق الصبي ... الخ، وانظر \" الفتح \" ٩ / ٣٤٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري (٩/٣٤٥)، وقال الحافظ في الفتح: وصله البغوي في الجعديات عن علي بن الجعد عن شعبة عن الأعمش عن إبراهيم النخعي عن عابس بن ربيعة أن عليا، فذكره. وقال: وهكذا أخرجه سعيد ابن منصور عن جماعة من أصحاب الأعمش عنه صرح في بعضها بسماع عابس بن ربيعة من علي ا. هـ.\nقلت: ونحن بحاجة لتصريح الأعمش بالسماع، وحديث رفع القلم حسن، تقدم تخريجه من حديث علي وأم المؤمنين عائشة.","vol":"7","page":608},{"text":"٥٧٦٦ - (خ) عثمان بن عفان - ﵁ - قال: «ليس لسَكْرَانَ ولا مجنون طلاق» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٩ / ٣٤٢ في الطلاق، باب الطلاق في الإغلاق، قال الحافظ في \" الفتح \": وصله ابن أبي شيبة عن شبابة، ورويناه في الجزء الرابع من تاريخ أبي زرعة الدمشقي عن آدم بن أبي إياس كلاهما عن ابن أبي ذئب عن الزهري، قال: قال رجل لعمر بن عبد العزيز: طلقت امرأتي وأنا سكران فكان رأي عمر بن عبد العزيز مع رأينا أن يجلده ويفرق بينه وبينه امرأته، حتى حدثه أبان ابن عثمان بن عفان عن أبيه أنه قال: ليس على المجنون وعلى السكران طلاق، فقال عمر: تأمرونني وهذا يحدثني عن عثمان، فجلده ورد إليه امرأته، قال الحافظ: وذهب إلى عدم وقوع طلاق السكران أيضًا: أبو الشعثاء، وعطاء، وطاوس، وعكرمة، والقاسم، وعمر بن عبد العزيز، ذكره ابن أبي شيبة عنهم بأسانيد صحيحة، وبه قال ربيعة، والليث، وإسحاق، والمزني، واختاره الطحاوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الحافظ في الفتح (٩/٣٤٠): وصله ابن أبي شيبة، ورويناه في الجزء من تاريخ أبي زرعة الدمشقي.","vol":"7","page":609},{"text":"٥٧٦٧ - (خ) عبد الله بن عباس - ﵄ - قال: «ليس لمُسْتَكْرَه ولا مجنون طلاق» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٩ / ٣٤٣ في الطلاق، باب الطلاق في الإغلاق، قال الحافظ في \" الفتح \": وصله ابن أبي شيبة وسعيد بن منصور جميعًا عن هشيم عن عبد الله بن طلحة الخزاعي عن أبي يزيد المزني عن عكرمة عن ابن عباس، قال: ليس لسكران ولا مضطهد طلاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الحافظ في الفتح (٩/٢٣٢): وصله ابن أبي شيبة وسعيد بن منصور","vol":"7","page":609},{"text":"٥٧٦٨ - (خ) عقبة بن عامر - ﵁ - قال: «لا يجوز طلاق الموَسْوِس» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٩ / ٣٤٣ في الطلاق، باب الطلاق في الإغلاق، قال الحافظ في \" الفتح \": أي: لا يقع، لأن الوسوسة حديث نفس، ولا مؤاخذة بما يقع في النفس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري في الطلاق -باب الطلاق في الإيمان (٩/٣٤٣) .","vol":"7","page":610},{"text":"<span data-type=\"title\" id=toc-1246>الفصل الخامس: في الطلاق قبل العقد</span>\n٥٧٦٩ - (ط) مالك بن أنس - ﵀- بلغه: أن عمرَ بن الخطاب وعبد الله ابن عمر، وعبد الله بن مسعود، وسالم بن عبد الله، والقاسم بن محمد، وابن شهاب، وسليمان بن يسار، كانوا يقولون: «إذا حلف الرجل بطلاق المرأة قبل أن ينكحَها، ثم أَثِمَ: أن ذلك لازم له إذا نكحها (١)» أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": من باب لزوم الطلاق المعلق، وبه قال جماعة آخرون، وهو المشهور عن مالك، وقال الجمهور وأحمد والشافعي ومالك في رواية ابن وهب والمخزومي: لا يقع.\n(٢) بلاغًا ٢ / ٥٨٤ في الطلاق، باب يمين الرجل لطلاق ما لم ينكح، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": لكنه يعتضد بما صح عنه - يعني: عمر ﵁ - من علق ظهار امرأته على تزوجها أنه لا يقربها حتى يكفر، فيقاس عليه تعليق الطلاق، أشار له أبو عمر بن عبد البر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: ذكره مالك في الموطأ (١٢٧٤) باب يمين الرجل بطلاق ما لم ينكح.","vol":"7","page":610},{"text":"٥٧٧٠ - (ط) عبد الله بن مسعود - ﵁ - قال: «كان يقول فيمن قال: كلُّ امرأة أنْكِحُها فهي طالق، [إنه] إذا لم يُسَمِّ قبيلة أو امرأة بعينها فلا شيء عليه» (١) . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": للحرج والمشقة، وربما أداه إلى العنت.\n(٢) بلاغًا ٢ / ٥٨٥ في الطلاق، باب يمين الرجل لطلاق ما لم ينكح، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع ذكره مالك في الموطأ (١٢٧٥) الباب السابق.","vol":"7","page":610},{"text":"٥٧٧١ - (د ت) عمرو بن شعيب - ﵀- عن أبيه عن جده: أن رسول الله - ﷺ- قال: «لا طلاق إلا فيما تَمْلك، ولا عتقَ إلا فيما تَملك، ولا بيْعَ إلا فيما تملك» زاد في رواية «ومَن حلف على معصية فلا يمينَ له، ومن حلف على قطيعة رَحم فلا يمين له» .\nوزاد في أخرى «ولا نَذْرَ إلا فيما يُبْتغَى به وجهُ الله ﷿» . أخرجه أبو داود.\nوفي رواية الترمذي قال: «لا نذر لابن آدم فيما لا يملك، ولا عِتْقَ له فيما لا يملك، ولا طلاق له فيما لا يملك» (١) .\n_________\n(١) رواه أبو داود رقم (٢١٩٠) و(٢١٩١) و(٢١٩٢) في الطلاق، باب في الطلاق قبل النكاح، والترمذي رقم (١١٨١) في الطلاق، باب ما جاء لا طلاق قبل النكاح، وهو حديث حسن، وقال الترمذي: وفي الباب عن علي ومعاذ بن جبل وجابر وابن عباس وعائشة، وقال: حديث عبد الله بن عمرو حديث حسن صحيح، وهو أحسن شيء روي في هذا الباب، وهو قول أكثر أهل العلم من أصحاب النبي ﷺ وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (٢/١٨٥) (٦٧٣٢) قال:حدثنا إسحاق بن عيسى، قال حدثنا عبد الرحمن بن أبي الزناد، عن عبد الرحمن بن الحارث. وفي (٢/١٨٥) (٦٧٣٦) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا خليفة بن خياط. وفي (٢/١٨٩) (٦٧٦٩) قال: حدثنا محمد بن جعفر، وعبد الله بن بكر، قالا: حدثنا سعيد،عن مطر. وفي (٢/١٩٠) (٦٧٨٠) قال: حدثنا هشيم، قال أخبرنا عامر الأحول. وفي (٢/ ١٩٠) (٦٧٨١) قال:حدثنا عبد العزيز بن عبد الصمد. قال: حدثنا مطر الوراق. وفي (٢/٢١٠) (٦٩٦٩) قال: حدثنا عبد الصمد،قال: حدثنا خليفة بن خياط الليثي. وأبو داود (٢١٩٠) قال: حدثنا مسلم بن إبراهيم قال: حدثنا هشام (ح) وحدثنا ابن الصباح، قال:حدثنا عبد العزيز بن عبد الصمد، قالا: حدثنا مطر الوراق. وفي (٢١٩١) قال: حدثنا محمد بن عبد العلاء، قال: أخبرنا أبو أسامة، عن الوليد بن كثير، قال: حدثني عبد الرحمن بن الحارث. وفي (٢١٩٢) قال: حدثنا ابن السرح، قال: حدثنا ابن وهب، عن يحيى بن عبد الله بن سالم، عن عبد الرحمن بن الحارث المخزومي. وفي (٣٢٧٣) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا المغيرة بن عبد الرحمن قال: حدثني أبي عبد الرحمن. وابن ماجة (٢٠٤٧) قال:حدثنا أبو كريب. قال: حدثنا هشيم. قال: أنبأنا عمار الأحول (ح) وحدثنا أبو كريب، قال: حدثنا حاتم بن إسماعيل، عن عبد الرحمن بن الحارث. وفي (٢١١١) قال: حدثنا عبد الله بن عبد المؤمن الواسطي، قال: حدثنا عون بن عمارة، قال: حدثنا روح بن القاسم، عن عبيد الله بن عمر. والترمذي (١١٩١) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم، قال: حدثنا عامر الأحول. والنسائي (٧/٢٨٨) قال: أخبرنا عثمان بن عبد الله، قال: حدثنا سعيد بن سليمان، عن عباد بن العوام، عن سعيد بن أبي عروبة، عن أبي رجاء (قال عثمان: هو محمد بن سيف) عن مطر الوراق.\nستتهم - عبد الرحمن بن الحارث، وخليفة بن خياط، ومطر الوراق،وعامر الأحول، ومحمد بن إسحاق، وعبيد الله بن عمر بن شعيب، عن أبيه الأحول، ومحمد بن إسحاق، وعبيد الله بن عمر) عن عمرو بن شعيب، عن أبيه فذكره.\n(*) رواية عبد الرحمن بن أبي الزناد،والمغيرة بن عبد الرحمن، عن عبد الرحمن بن الحارث: «لا نذر إلا فيما ابتغي به وجه الله - ﷿ - ولايمين في قطيعة رحم» .\n(*) في رواية الوليد بن كثير، عن عبد الرحمن بن الحارث ... زاد: «من حلف على معصية، فلا يمين له، ومن حلف على قطيعة رحمك، فلا يمين له» .\n(*) رواية خليفة بن خياط، ورواية عبيد الله بن عمر: «من حلف على يمين فرأى غيرها خيرا منها، فتركها كفارتها» .\n(*) رواية عامر الأحول. ليس فيها: «ولا بيع» ....وزاد: «... ولا يمين فيما لا يملك» .\nرواية محمد بن إسحاق. ليس فيها: «ولا بيع» . وزاد: «... ولانذر في معصية الله» .\nقال الترمذي: وفي الباب عن علي ومعاذ بن جبل وجابر وابن عباس. وحديث عبد الله بن عمرو حديث حسن صحيح، وهو أحسن شيء روي في هذا الباب، وهو قول أكثر أهل العلم من أصحاب النبي -ﷺ- وغيرهم.","vol":"7","page":611},{"text":"٥٧٧٢ - (خ) عبد الله بن عباس - ﵄ - قال: «جعل الله الطلاق بعد النكاح» قال البخاري: ويروى في ذلك عن علي وابنِ المسيّب، وعروةَ، وأبي بكر بن عبد الرحمن، وعبيدِ الله بن عبد الله، وأبانَ بنِ عثمان وعلي بن الحسين، وشريح، وابن جبير، ومحمد بن كعب، وطاوس، [والحسن]، وعكرمة، وعطاء، وعامر بن سعد، وجابر بن زيد، وسليمان ⦗٦١٢⦘ ابن يسار، وسالم، ونافع بن جبير، ومجاهد، والقاسم بن عبد الرحمن، وعمرو بن هَرم، [والشعبي]: «أنها لا تَطْلُقُ» . أخرجه البخاري في ترجمة باب بغير إسناد (١) .\n_________\n(١) تعليقًا ٩ / ٣٣٤ في الطلاق، باب لا طلاق قبل النكاح، قال الحافظ في \" الفتح \": هذا التعليق طرف من أثر أخرجه أحمد فيما رواه عنه حرب في مسائله من طريق قتادة عن عكرمة عنه وقال: سند جيد، أقول: وانظر بقية كلام الحافظ في \" الفتح \" ٩ / ٣٣٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري (٩/٣٣٤) باب لا طلاق قبل النكاح. وقال الحافظ: هذا التعليق طرف من أثر أخرجه أحمد فيما رواه عنه حرب في مسائله وجود سنده. الفتح (٩/٣٣٤) .","vol":"7","page":611},{"text":"<span data-type=\"title\" id=toc-1247>الفصل السادس: في طلاق العبد والأمة</span>\n٥٧٧٣ - (ت د) عائشة - ﵂- أن رسول الله - ﷺ- قال: «طلاقُ الأمة تطليقتان، وقرْؤُها حيضتان (١)» . أخرجه الترمذي وأبو داود (٢) . ⦗٦١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَرْؤُها) القَرْء بفتح القاف: الطُّهر عند الشافعي، والحيض عند أبي حنيفة رحمهما الله.\n_________\n(١) لفظه عند الترمذي وفي رواية لأبي داود: وعدتها حيضتان.\n(٢) رواه الترمذي رقم (١١٨٢) في الطلاق، باب ما جاء أن طلاق الأمة تطليقتان، وأبو داود رقم (٢١٨٩) في الطلاق، باب في سنة طلاق العبد، ورواه أيضًا ابن ماجة رقم (٢٠٨٠) في الطلاق، باب في طلاق الأمة وعدتها، والدارمي ٢ / ١٧٠ في الطلاق، باب طلاق الأمة، وفي سنده مظاهر بن أسلم المخزومي، وهو ضعيف، وقال الترمذي: وفي الباب عن عبد الله بن عمر، وقال: حديث عائشة حديث غريب، لا نعرفه مرفوعًا إلا من حديث مظاهر بن أسلم، ومظاهر لا يعرف له في العلم غير هذا الحديث، قال الترمذي: والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم، وهو قول سفيان الثوري، والشافعي، وأحمد، وإسحاق، أقول: ورواه أيضًا ابن ماجة والبيهقي من وجه آخر عن ابن عمر مرفوعًا، وفي سنده ضعيفان، ورواه مالك في الموطأ، والشافعي عنه عن نافع عن ابن عمر موقوفًا، وصحح الدارقطني والبيهقي الموقوف، وانظر \" تحفة الأحوذي \" ٤ / ٣٥٩ - ٣٦١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف والصواب وقفه. أخرجه الدارمي (٢٢٩٩) . وأبو داود (٢١٨٩) قال: حدثنا محمد بن مسعود. وابن ماجة (٢٠٩٠) قال: حدثنا محمد بن بشار. والترمذي (١١٨٢) قال: حدثنا محمد بن يحيى النيسابوري..\nأربعتهم - الدارمي، ومحمد بن مسعود، ومحمد بن بشار، ومحمد بن يحيى النيسابوري- عن عاصم. قال: حدثنا ابن جريج، عن مظاهر بن أسلم، عن القاسم، فذكره.\n(*) في رواية الدارمي ومحمد بن مسعود ومحمد بن بشار: «قال أبو عاصم: سمعته من مظاهر. وفي رواية محمد بن يحيى. قال: «حدثنا أبو عاصم. قال: أنبأنا مظاهر» .\n(*) قال أبو داود: هذا جيل مجهول.\n(*) وقال الترمذي: حديث عائشة حديث غريب لا نعرفه مرفوعا إلا من حديث مظاهر بن أسلم، ومظاهر لا نعرف له في العمل غير هذا الحديث.\nقلت: مظاهر بن أسلم شبه مجهول. وأثر ابن عمر الآتي هو أصح ما ورد، والله أعلم.","vol":"7","page":612},{"text":"٥٧٧٤ - (ط) عبد الله بن عمر - ﵄ - كان يقول: «إذا طلَّقَ العبَدُ امرأته ثِنْتَيْن: حَرُمَت عليه حتى تنكحَ زوجًا غيره، حُرَّة كانت أو أمة، وعدةُ الحرة: ثلاث حيض، وعدة الأمة حيضتان» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٧٤ في الطلاق، باب ما جاء في طلاق العبد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ (١٢٤٩) قال: عن نافع، فذكره.","vol":"7","page":613},{"text":"٥٧٧٥ - (د س) أبو حسن - مولى بني نوفل قال: «قلت لابن عباس: مملوك كانت تحته مملوكة، فطلقها تطليقتين، ثم عَتَقَا بعد ذلك، هل يصح له أن يخطبها؟ قال: نعم، بَقِيَتْ له واحدة، قَضى بذلك رسول الله - ﷺ-» أخرجه أبو داود والنسائي.\nوفي رواية للنسائي قال: «كنتُ أنا وامرأتي مملوكين، فطَّلقتُها تطليقتين، ثم أُعْتِقنَا جميعًا، فسألتُ ابن عباس؟ فقال: إن راجعتَها كانت عندك على واحدة، قضى بذلك رسول الله - ﷺ-» .\nقال الخطَّابيُّ: لم يذهب إلى هذا أحد من العلماء فيما أعلم، وفي إسناده ⦗٦١٤⦘ مقال، ومذهب عامة الفقهاء: أن المملوكة إذا كانت تحت مملوك، فطلقها تطليقتين: أنها لا تصلح له إلا بعد زوج (١) .\n_________\n(١) رواه أبو داود رقم (٢١٨٧) و(٢١٨٨) في الطلاق، باب في سنة طلاق العبد، والنسائي ٦ / ١٥٤ و١٥٥ في الطلاق، باب طلاق العبد، ورواه أيضًا أحمد في \" المسند \" رقم (٢٠٣١) و(٣٠٨٨)، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/٢٢٩) (٢٠٣١) قال: حدثنا يحيى، عن علي بن المبارك. وفي (١/٣٣٤) (٣٠٨٨) قال: حدثنا علي بن المبارك. وابن ماجة (٢٠٨٢) قال: حدثنا محمد بن عبد الملك بن زنجويه أبو بكر، قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والنسائى (٦/١٥٤) قال: أخبرنا عمرو بن علي، قال: سمعت يحيى، قال: حدثنا علي بن المبارك (ح) . وأخبرنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر.\nكلاهما - على بن المبارك، ومعمر - عن يحيى بن أبي كثير، أن عمر بن معتب أخبره، أن أبا حسن مولى بني نوفل أخبره، فذكره.\nقلت: عمر بن معتب، ضعفوه، وشيخه قال فيه الحافظ: مقبول التقريب (٢/٤١٢) .","vol":"7","page":613},{"text":"٥٧٧٦ - (ط) نافع - مولى ابن عمر - ﵀- أن عبد الله بن عمر كان يقول: «مَن أذِنَ لعبده أن ينكح: فالطلاق بيد العبد، ليس بيد غيره من طلاقه شيء، فأمَّا أن يأخذ الرجل أمَةَ غُلامه، أو أمَةَ ولِيدَته: فلا جُناحَ عليه» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٧٥ في الطلاق، باب ما جاء في طلاق العبد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٢٥٠) عن نافع به.","vol":"7","page":614},{"text":"٥٧٧٧ - (ط) سليمان بن يسار «أن نُفَيْعًا - مكاتَبًا كان لأمِّ سلمة زوجِ النبي - ﷺ-، أو عبدًا - كانت تحته امرأة حرة، فطلَّقها اثنتين، ثم أراد أن يُراجعها، فأمَرَه أزواجُ النبيّ - ﷺ- أن يأتي عثمانَ بن عفان، فيسأله عن ذلك، فلَقِيه عند الدَّرَج، آخِذًا بيد زيد بن ثابت، فسألهما؟ فَابْتَدَرَاه جميعًا، فقالا: حَرُمَتْ عليك، حرمت عليك» . أخرجه الموطأ.\nوأخرجه عن ابن المسيب «أن نفيعًا - مكاتبًا كان لأمِّ سلمة زوج النبيِّ - ﷺ- طلق امرأة حرة تطليقتين، فَاسْتَفْتى عثمان بن عفان، فقال: حرمت عليك» . ⦗٦١٥⦘\nوفي أخرى له عن [محمد بن] إبراهيم بن الحارث التَّيْمي «أن نُفَيعًا - مكاتبًا كان لأمِّ سلمة زوجِ النبي - ﷺ- استفتى زيدَ بن ثابت فقال: إني طلقتُ امرأة حرة تطليقتين؟ فقال زيد بن ثابت: حرُمت عليك» (١) .\n_________\n(١) رواه مالك في \" الموطأ \" ٢ / ٥٧٤ في الطلاق، باب ما جاء في طلاق العبد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٢٤٦) عن أبي الزناد، فذكره..\nوالرواية الثانية (١٢٤٧) عن ابن شهاب عن سعيد بن المسيب به.\nوالرواية الثالثة (١٢٤٨) عن عبد ربه بن سعيد بن محمد بن إبراهيم بن الحارث به.","vol":"7","page":614},{"text":"٥٧٧٨ - () عبد الله بن عباس - ﵄ - قال: «طلاقُ الأمة خمس: عِتقُها، وطلاقُ زوجها لها، وبيعُ سيدها، وهِبتُه لها، وميراثها» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين على الأصول، لم أهتد إليه.","vol":"7","page":615},{"text":"٥٧٧٩ - (د س) عائشة - ﵂- قالت: «أردتُ أن أُعْتِقَ عبديْن لي، فأمرني رسول الله - ﷺ- أن أبدَأ بالرجل قبل المرأة» . أخرجه أبو داود والنسائي (١) .\nوزاد رزين «لئلا يكونَ لها خيار» .\n_________\n(١) رواه أبو داود رقم (٢٢٣٧) في الطلاق، باب في المملوكين يعتقان معًا هل تخير امرأته، والنسائي ٦ / ١٦١ في الطلاق، باب خيار المملوكين يعتقان، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢٢٣٨) قال: حدثنا زهير بن حرب ونصر بن علي، قال زهير: حدثنا عبيد الله بن عبد المجيد. والنسائي (٦/١٦١) قال: أخبرنا إسحاق بن إبراهيم،قال:حدثنا حماد بن مسعدة، قالا: حدثنا عبيد الله بن عبد الرحمن بن موهب عن القاسم، فذكره قلت: عبيد الله بن عبد الرحمن بن موهب، ضعفوه.","vol":"7","page":615},{"text":"٥٧٨٠ - (خ م ط ت د س) عائشة - ﵂- قالت: «كان في بَرِيرَةَ ثلاثُ سُنَن: أُعْتِقَتْ فخُيِّرَتْ في زوجها، وقال رسول الله - ﷺ- فيها: الوَلاَءُ لمن أعْتَق، ودخل رسول الله - ﷺ- والبُرْمَةُ ⦗٦١٦⦘ تفَورُ، فقُرِّبَ إليه خُبز وأدْم من أُدْم البيت، فقال: ألم أرَ بُرْمَة تفور؟ قالوا: بلى، ولكنْ ذلك لحم تُصُدِّق به على بريرةَ، وأنتَ لا تأكل الصدقة، قال: عليها صدقة، ولنا هدية» .\nوفي رواية نحوه، وفيها «فقال: هو عليها صدقة، وهو منها لنا هدية» . وقال النبيُّ - ﷺ- فيها: «إنما الولاءُ لمن أعتق» .\nوفي أخرى قالت: «كانت في بريرة ثلاثُ قَضِيَّات ... وذكر نحوه، وفيها- وكان الناس يتصدَّقون عليها، وتُهْدِي لنا، فذكرتُ ذلك للنبيِّ - ﷺ-، فقال: هو عليها صدقة، وهو لكم هدية، فكلوه» . أخرجه البخاري ومسلم.\nوللبخاري في رواية «فقال: أعْتِقِيها، فإن الولاء لمن أعْطَى الوَرِقَ، فأعْتَقْتُهَا، فدعاها النبيُّ - ﷺ-، فَخيَّرها من زوجها، فقالت: لو أعْطَاني كذا وكذا ما ثَبَتُّ عنده، فاختارتْ نفسَها» . قال في رواية: «وكان زوجها حرًا» قال البخاري: وقولُ الحَكم مرسل، وقال ابن عباس: «رأيتُه عبدًا» .\nوفي رواية نحوه، قال الأسود: «وكان زوجها حرًا» .\nقال البخاري: قول الأسود منقطع، وقول ابن عباس: «رأيتُه عبدًا» أصح، ولمسلم في رواية عنها قالت: «كان زَوْجُ بريرةَ عبدًا» . ⦗٦١٧⦘\nولهما في رواية قال عبد الرحمن: «زوجُها حر، قال شعبة: ثم سألت عبد الرحمن [بن القاسم] عن زوجها؟ فقال: لا أدري: أحرٌّ، أم عبد؟» .\nولهذا الحديث روايات كثيرة، بعضها جاء في «كتاب البيع» وبعضها في «كتاب الزكاة ومن تحل له الصدقة، ومن تحرم عليه»، وبعضها هاهنا، وبعضها يجيء في «كتاب العتق» و«كتاب النكاح» والكتابة، والفرائض.\nوأخرج الموطأ الرواية الأولى، وأخرج النسائي الأولى، والأولى من أفراد البخاري. وفي رواية أبي داود «أن بَريرةَ عتقَتْ، وهي عند مُغيِث - عبد لآل أبي أحمد-، فخيَّرها رسول الله - ﷺ- وقال لها: إن قَرِبَكِ (١) فلا خِيَارَ لَكِ» .\nوفي أخرى له «أن زوج بريرةَ كان حرًا حين أُعْتِقَت، وأنها خُيِّرَتْ، فقالت: ما أحبُّ أن أكونَ معه وإن لي كذا وكذا» .\nوفي رواية له وللترمذي، قالت: «كان زوج بريرة عبدًا، فخيَّرها رسول الله - ﷺ-، فاختارت نفسها، ولو كان حرًا لم يخيِّرْها» .\nوفي أخرى للترمذي «كان زوج بريرة حرًا، فخيَّرها رسول الله - ﷺ-» وللنسائي في رواية قال: «وكان زوجُ بريرةَ عبدًا» (٢) . ⦗٦١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَرِبكِ) قَرِبه يَقْرَبه: إذا قَرُب منه، إذا كسرتَ الراء تَعدَّى، وإذا ضممتها لم يتعدَّ.\n_________\n(١) أي: جامعك.\n(٢) رواه البخاري ٩ / ٣٥٦ و٣٥٧ في الطلاق، باب لا يكون بيع الأمة طلاقًا، وفي النكاح، ⦗٦١٨⦘ باب الحرة تحت العبد، وفي الأطعمة، باب الأدم، وفي العتق، باب بيع الولاء وهبته، وفي الفرائض، باب إذا أسلم على يديه، وباب ما يرث النساء من الولاء، وباب الولاء لمن أعتق، وميراث اللقيط، وباب ميراث السائبة، ومسلم رقم (١٥٠٤) في العتق، باب إنما الولاء لمن أعتق، والموطأ ٢ / ٥٦٢ في الطلاق، باب ما جاء في الخيار، وأبو داود رقم (٢٢٣٣) و(٢٢٣٥) و(٢٢٣٦) في الطلاق، باب في المملوكة تعتق وهي تحت حر أو عبد، وباب من قال: كان حرًا، وباب حتى متى يكون لها الخيار، والترمذي رقم (١١٥٤) و(١١٥٥) في الرضاع، باب ما جاء في المرأة تعتق ولها زوج، والنسائي ٦ / ١٦٢ و١٦٣ في الطلاق، باب خيار الأمة، وباب خيار الأمة تعتق وزوجها حر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"7","page":615},{"text":"٥٧٨١ - (خ د ت س) عبد الله بن عباس - ﵄ - قال: «إنَّ زوج بريرة كان عبدًا يقال له: مُغيث، كأني أنظر إليه يطوف خلفَها ودُمُوعُه تَسِيلُ على لحيته، فقال النبيُّ - ﷺ- للعباس: يا عبَّاسُ، ألا تعجَب من حُبِّ مُغيث بريرةَ، ومن بُغْضِ بريرةَ مغيثًا؟! فقال النبيُّ - ﷺ-: لو راجعتيه؟ قالت: يا رسول الله، تأْمُرني؟ قال: إنما أشْفَع، قالت: فلا حَاجَةَ لي فيه» .\nوفي رواية قال: «رأيته عبدًا - يعني: زوْجَ بريرة - كأني أنظر إليه، يَتْبَعهَا في سِكَكِ المدينة، يَبْكي عليها» .\nوفي أخرى قال: «كان زوج بريرة عبدًا أسود، يقال له: مغيث، عبدًا لبني فلان، كأني أنظر إليه يطوف وراءها في سكك المدينة» . ⦗٦١٩⦘\nوأخرج الترمذي إلى قوله: «على لحيته» وزاد «يتَرَضَّاها لِتخْتَارَه، فلم تفعل» .\nوأخرج النسائي إلى قوله: «فلا حاجة لي فيه» .\nوفي رواية أبي داود «أن مُغيثًا كان عبدًا، فَعُتقتْ بريرةُ تحته، فقال: يا رسول الله، اشْفَعْ إليها، فقال رسول الله - ﷺ-: يا بريرةُ، اتقي الله، فإنه زوُجكِ وأبو وَلدِك، فقالت: يا رسول الله، تأمرني بذلك؟ قال: لا، إنما أنا شافع، فكان دُمُوعُه تَسِيلُ على خدِّه، فقال رسول الله - ﷺ- للعباس: ألا تعَجب من حب مغيث بريرةَ، وبغضها إياه؟ !» .\nوفي رواية «أنه كان عبدًا أسودَ، فخيرها - يعني: رسول الله - ﷺ- وأمرها أن تعتدَّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سِكَك) السِّكَك، جمع سِكَّة، وهي الطريق.\n_________\n(١) رواه البخاري ٩ / ٣٥٨ في الطلاق، باب خيار الأمة تحت العبد، وباب شفاعة النبي ﷺ في زوج بريرة، وأبو داود رقم (٢٢٣١) و(٢٢٣٢) في الطلاق، باب في المملوكة تعتق وهي تحت حر أو عبد، والترمذي رقم (١١٥٦) في الرضاع، باب ما جاء في المرأة تعتق ولها زوج، والنسائي ٨ / ٢٤٥ في القضاة، باب شفاعة الحاكم للخصومة قبل فصل الحكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ويأتي تخريجه.","vol":"7","page":618},{"text":"٥٧٨٢ - (س) صفية بنت أبي عبيد - ﵂- قالت: «كان ⦗٦٢٠⦘ زوجُ بريرةَ عبدًا» أخرجه النسائي (١) .\n_________\n(١) لم نجد هذا الحديث في نسخ النسائي المطبوعة في مظانه، وهو في نسخ الظاهرية المخطوطة من حديث إسحاق بن إبراهيم: حدثنا المغيرة بن سلمة، ثنا وهيب عن عبيد الله، عن نافع عن صفية بنت أبي عبيد قالت: كان زوج بريرة عبدًا، وإسناده حسن، وهو في مخطوطة النسائي عقب حديث عائشة الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عزاه المزي في التحفة (١٣/٤٥٥) (١٩٢١) للنسائي في الطلاق - الكبرى - عن إسحاق بن إبراهيم، عن المغيرة بن سلمة، عن هشيم، عن عبيد الله بن عمر عن نافع، عن صفية بهذا، ذكره في ترجمة يزيد بن رومان، عن عروة عن عائشة.\nقلت: وهذا عجيب مخالف للاستقراء فالمصنف -﵀ - لا ينقل من الكبرى، وقد يكون الحديث في سنن أبي داود أو الترمذي وعند النسائي في الكبرى دون الصغرى فيعزو لهما دون النسائي بل أحيانا يهمل الرمز كعادته في زيادات رزين، والحديث في الكبرى، ولا يشير لذلك.","vol":"7","page":619},{"text":"٥٧٨٣ - (ط) عروة بن الزبير قال: «إن مَوْلاة لبني عديّ - يقال لها: زَبْرَاءُ - أخبرتْهُ أنها كانت تحت عبد، وهي أَمَة يومئذ، فَعَتَقَتْ، قالت: فأرسلتْ إليَّ حفصةُ زوجُ النبيِّ - ﷺ-، فدَعَتْني، فقالت: إني مُخْبِرَتُكِ خبرًا، ولا أُحِبُّ أن تصنعي شيئًا: إنَّ أمَركِ بيدِكِ، ما لم يَمْسَسْكِ زوجكِ، فإن مَسَّكِ، فليس لكِ من الأمر شيء، قالت: فقلت: هو الطلاقُ، ثم الطلاق، ثم الطلاق، ففارقته ثلاثًا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٦٣ في الطلاق، باب ما جاء في الخيار، ورجال إسناده ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٢٢٥) قال: عن ابن شهاب، فذكره.","vol":"7","page":620},{"text":"<span data-type=\"title\" id=toc-1248>الفصل السابع: في أحكام متفرقة للطلاق</span>\n٥٧٨٤ - (س) عبد الله بن مسعود - ﵁ - قال: «طلاق السُّنَّة: يُطَلِّقُها تطليقة وهي طاهر من غير جماع، فإذا حاضت وطهُرتْ: ⦗٦٢١⦘ طلَّقها أخرى، ثم تعتدُّ بعد ذلك بحيضة» .\nوفي أخرى قال: «طلاق السُّنَّةِ: أن يُطلِّقها طاهرًا من غير جماع» . أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٤٠ في الطلاق، باب طلاق السنة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: وفي رواية سفيان: «طلاق السنة أن يطلقها طاهرا في غير جماع» .\nأخرجه ابن ماجة (٢٠٢٠) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، عن سفيان. وفي (٢٠٢١) قال: حدثنا علي بن ميمون الرقي، قال: حدثنا حفص بن غياث، عن الأعمش. والنسائى (٦/١٤٠) قال: حدثنا الأعمش. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحيى، عن سفيان.\nكلاهما - سفيان، والأعمش -عن إبي إسحاق، عن أبي الأحوص.\n(*) قال الأعمش: سألت إبراهيم. فقال مثل ذلك. «سنن النسائي» (٦/١٤٠) .","vol":"7","page":620},{"text":"٥٧٨٥ - (د) عبد الله بن عباس - ﵄ - قال: «طلَّق عبدُ يَزِيدَ - أبو رُكانة وإخْوَتِه - أُمَّ ركانةَ وإخوته، ونكح امرأة من مُزَينَةَ، فجاءت إلى النبيِّ - ﷺ- فقالت: ما يُغني عني إلا كما تُغني هذه الشعرةُ - لشعرة أخذتَها من رأسها - ففرِّقْ بيني وبينه، فأخذتِ النبيَّ - ﷺ- حَمِيَّة، فدعا بِرُكانَةَ وإخوتِه، ثم قال لجُلَسَائه: أَتَرَوْنَ فلانًا يُشْبه منه كذا وكذا من عبد يزيد، وفلانًا لابنه الآخر يشبه منه كذا وكذا؟ قالوا: نعم، قال النبيُّ - ﷺ- لعبد يزيد: طلِّقْها، ففعل، ثم قال: راجع امرأتَك أُمَّ رُكانَةَ، فقال: إني طلقتُها ثلاثًا يا رسول الله؟ قال: قد عَلِمْتُ، أرْجِعها، وتلا ﴿يَا أَيُّهَا النَّبيُّ إذَا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ لِعدَّتِهِنَّ﴾ [الطلاق: ١]» .\nأخرجه أبو داود، [وقال: «وحديث نافع بن عُجير وعبد الله بن يزيد بن ركانة- يعني الحديث الذي تقدَّم في الفرع الأول في الصريح من الفصل الأول من كتاب الطلاق عن أبيه عن جده أن رُكانة طلق امرأته ألبتة، ⦗٦٢٢⦘ فردها إليه النبيُّ - ﷺ-» - أصح، لأنهم وَلدُ الرجل، وأهله أعلم به «أن ركانة إنما طلَّق امرأته ألبتة، فجعلها النبيُّ - ﷺ- واحدة»] (١) .\n_________\n(١) رقم (٢١٩٦) في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث و(٢٢٠٦) و(٢٢٠٧) و(٢٢٠٨) في الطلاق، باب في البتة، ورواه أيضًا أحمد في \" المسند \" رقم (٢٣٨٧)، وهو حديث مضطرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناد الرواية الأولى ضعيف: أخرجه أبو داود (٢١٩٦) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني بعض بني أبي رافع مولى النبي -ﷺ-، عن عكرمة، فذكره.","vol":"7","page":621},{"text":"٥٧٨٦ - (د) مجاهد قال: «كنتُ عند ابن عباس -﵁- فجاءه رجل، فقال: إنه طلق امرأته ثلاثًا، قال: فسكتَ، حتى ظننتُ أنه رادُّها إليه، ثم قال: يَنطِلقُ أحدُكم فيركب الحَمُوقةَ، ثم يقول: يا ابن عباس، يا ابن عباس، فإن الله ﷿ قال: ﴿وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجًا﴾ [الطلاق: ٢] فما أجد لكَ مخرجًا، عصيتَ ربَّك، وبانت منك امرأتُك، فإن الله ﷿ قال: ﴿يا أيها النبيُّ إذا طلقتم النساء فطلقوهن﴾ [الطلاق: ١] في قُبُل عدتهن (١)» .\nأخرجه أبو داود، وقال: رواه جماعة - سمَّاهم- عن ابن عباس، قال: «أجازها عليه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَمُوقة) والأُحْمُوقة: فَعْلة ذات حُمْق وجهالة.\n_________\n(١) هذه القراءة من ابن عباس محمولة على التفسير، قال الحافظ في \" الفتح \" ٩ / ٣٠١ في أول كتاب الطلاق: قال مجاهد في قوله تعالى: ﴿يا أيها النبي إذا طلقتم النساء فطلقوهن لعدتهن﴾ قال ابن عباس: في قبل عدتهن، أخرجه الطبري بسند صحيح، ومن وجه آخر أنه قرأها كذلك، وكذا وقع عند مسلم من رواية أبي الزبير عن ابن عمر في آخر حديثه، قال ابن عمر: وقرأ رسول الله ﷺ ﴿يا أيها النبي إذا طلقتم النساء فطلقوهن﴾ في قبل عدتهن، ونقلت هذه القراءة أيضًا عن أُبي، وعثمان، وجابر، وعلي بن الحسين، وغيرهم.\n(٢) رقم (٢١٩٧) في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث، وإسناده صحيح، وأخرج له أبو داود متابعات عن ابن عباس بنحوه.","vol":"7","page":622},{"text":"٥٧٨٧ - (ط) مالك بن أنس - ﵀- عن ابن شهاب أنه قال: سمعتُ ابنَ المسيّب، وحُمَيْدَ بنَ عبد الرحمن بن عوف، وعبيد الله بن عبد الله بن عتبة، وسليمان بن يسار، كلُّهم يقول: سمعتُ أبا هريرة يقولُ: سمعتُ عمرَ يقولُ: «أيُّما امرأة طلقها زوجها تطليقة أو تطليقتين، ثم تركها حتى تحلَّ، ويتزوَجها زوج غيره، فيموتَ عنها أو يطلِّقَها، ثم يردُّها الأول: أنها تكون عنده على ما بقي مِن طلاقها» .\nقال مالك: وتلك السُّنَّةُ التي لا خلاف فيها عندنا (١) . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": بدار الهجرة، وبه قال الجمهور من الصحابة والتابعين والأئمة الثلاثة، لأن الزوج الثاني لا يهدم ما دون الثلاث، لأنه لا يمنع رجوعها للأول قبله، وقال أبو حنيفة وبعض الصحابة والتابعين: يهدم الثاني ما دون الثلاث كما يهدم الثلاث، فإذا عادت للأول كانت معه على عصمة كاملة.\n(٢) ١ / ٥٨٦ في الطلاق، باب جامع الطلاق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n الموطأ (١٢٧٩) كتاب الطلاق - باب جامع الطلاق.\nقلت: في المطبوع: «وعلى ذلك السنة عندنا التي لا اختلاف فيها» .","vol":"7","page":623},{"text":"٥٧٨٨ - (د) محارب بن دثار - ﵁ - أن رسول الله - ﷺ- قال: «ما أحلَّ الله شيئًا أبغض إليه من الطلاق» أخرجه أبو داود.\nوفي رواية له عن محارب عن ابن عمر عن النبيِّ - ﷺ- قال: «أبْغَضُ الحلال إلى الله الطلاقُ» (١) .\n_________\n(١) رواه أبو داود رقم (٢١٧٧) و(٢١٧٨) في الطلاق، باب في كراهية الطلاق، موصولًا ومرسلًا، قال الحافظ في \" التلخيص \": رواه أبو داود وابن ماجة والحاكم من حديث محارب بن دثار عن ابن عمر، ورواه أبو داود والبيهقي مرسلًا ليس فيه ابن عمر، ورجح أبو حاتم والدارقطني في \" العلل \" والبيهقي المرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٢١٧٨) قال:حدثنا كثير بن عبيد، قال: حدثنا محمد بن خالد، عن معرف بن واصل. وابن ماجة (٢٠١٨) قال:حدثنا كثير بن عبيد الحمصي، قال: حدثنا محمد بن خالد، عن عبيد الله بن الوليد الوصافي.\nكلاهما- معرف بن واصل، وعبيد الله بن الوليد - عن محارب بن رثار، فذكره\n(*) أخرجه أبوداود (٢١٧٧) قال:حدثنا أحمد بن يونس. قال: حدثنا معرف، عن محارب، قال: قال: رسول الله -ﷺ-: «ما أحل الله شيئا أبغض إليه من الطلاق» مرسل.","vol":"7","page":623},{"text":"٥٧٨٩ - (د ت) ثوبان - ﵁ - أن رسول الله - ﷺ- قال: «أيُّما امرأة سألت زوْجها الطلاق، من غير بأس: فحرام عليها رائحةُ الجنة» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٢٦) في الطلاق، باب في الخلع، والترمذي رقم (١١٨٧) في الطلاق، باب ما جاء في المختلعات، ورواه أيضًا ابن ماجة رقم (٢٠٥٥) في الطلاق، باب كراهية الخلع للمرأة، والدارمي في \" سننه \" ٢ / ١٦٢، وإسناده جيد، وقال الترمذي: هذا حديث حسن ورواه ابن حبان في \" صحيحه \" رقم (١٣٢٠) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح حسن: تقدم تخريجه.","vol":"7","page":624},{"text":"٥٧٩٠ - (ت) عائشة - ﵂- قالت: «كان الناس والرجل يُطلِّق امرأته ما شاء أن يطلِّقَها، وهي امرأتُه إذا ارْتَجَعَها وهي في العدة، وإن طلقها مائةَ مرة أو أكثر، حتى قال رجل لامرأته: والله لا أطَلِّقُك، فَتَبِينين مني، ولا آويكِ أبدًا، قالت: وكيف ذاك؟ قال: أطلقك، فكلَّما هَمَّتْ عِدَّتُك أن تنقضيَ راجعتُكِ، فذهبت المرأة حتى دخلت على عائشة فأخبرتْها، فسكتت عائشة، حتى جاء النبيُّ - ﷺ-، فأخبرته، فسكت النبيُّ - ﷺ- حتى نزل القرآن ﴿الطلاقُ مَرَّتَانِ فَإمْسَاكٌ بِمَعْرُوفٍ أو تَسْريِحٌ بإحسانٍ﴾ [البقرة: ٢٢٩] قالت عائشة: فاستأنف الناسُ الطلاق مستقبلًا: مَنْ كان طلَّق، ومن لم يكن طلق» أخرجه الترمذي (١) . ⦗٦٢٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آوِيكِ) آوَاه إلى المنزل يُؤويه: إذا ضمَّه إليه، وأراد به هاهنا: المراجعة.\n_________\n(١) رقم (١١٩٢) في الطلاق، باب رقم (١٦) من حديث يعلى بن شعيب عن هشام بن عروة عن أبيه عروة عن عائشة، ومن حديث عبد الله بن إدريس الأودي عن هشام بن عروة عن أبيه عروة عن عائشة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٩٢) قال: حدثنا قتيبة. قال: حدثنا يعلى بن شبيب، عن هشام بن عروة عن أبيه، فذكره.\nقال الترمذي: حدثا أبو كريب. قال: حدثنا عبد الله بن إدريس، عن هشام بن عروة، عن أبيه، نحوه هذا الحديث بمعناه. ولم يذكر فيه عن عائشة.\n(*) قال أبو عيسى: وهذا أصح من حديث يعلى بن شبيب.","vol":"7","page":624},{"text":"٥٧٩١ - (ط) ثور بن زيد الديلي «أن الرجل كان يطلِّق امرأته، ثم يُراجِعُها، ولا حاجَةَ له بها، [ولا يريد إمساكها] إلا ليطوِّل عليها بذلك العدَّةَ، لتُضَارَّ بها، فأنزل الله تعالى ﴿ولا تُمْسِكوهُنَّ ضِرَارًا لِتَعْتَدُوا ومَنْ يَفْعَلْ ذَلِكَ فَقَد ظَلَمَ نَفْسَهُ﴾ [البقرة: ٢٣١] يعظهم الله بذلك» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضِرارًا) الضِّرار والمضارَّة: من المضرَّة.\n_________\n(١) ٢ / ٥٨٨ في الطلاق، باب جامع الطلاق، وإسناده منقطع، وورد بنحوه من طريق العوفي عند ابن جرير الطبري رقم (٤٩١٣) في التفسير، وإسناده ضعيف، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: أفاد هذا وما قبله أن نزول الآيتين في معنى واحد متقارب، وذلك حبس الرجل المرأة ومراجعتها بقصد الإضرار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (١٢٨٣) عن ثور به.","vol":"7","page":625},{"text":"٥٧٩٢ - (د) عمران بن حصين - ﵁- «سئل عن الرجل يطلِّق امرأته ثم يقع بها، ولم يُشْهِدْ على طلاقها، ولا على رجعتها؟ فقال: طلَّقتَ لغير سُنَّة، وراجعتَ لغير سُنَّة، أشْهِدْ على طلاقها وعلى رجعتها ولا تَعُدْ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢١٨٦) في الطلاق، باب الرجل يراجع ولا يشهد، ورواه أيضًا ابن ماجة رقم (٢٠٢٥) في الطلاق، باب الرجعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٢١٨٦)، وابن ماجة (٢٠٢٥) قالا: حدثنا بشر بن هلال، قال: حدثنا جعفر بن سليمان الضبعي، عن يزيد الرشك، عن مطرف بن عبد الله بن الشخير، فذكره.","vol":"7","page":625},{"text":"٥٧٩٣ - (خ م ط د ت س) أبو هريرة - ﵁- أن رسول الله - ﷺ- قال: «لا يَحِلُّ لامرأة أن تسألَ طلاقَ أُختها لِتَسْتَفْرغَ صَحْفَتها، ولْتنكحْ، فإنما لها ما قُدِّر لها» .\nوفي رواية «لِتَكْتَفِئَ ما في إنائها» .\nأخرجه الجماعة، إلا أنَّ النسائي ذكره في جملة حديث هو مذكور في «كتاب البيع» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لتَسْتَفْرِغَ ما في صَحْفَتِها) كناية عن الانفراد بالزوج، وأخذ نصيبها الذي يكون لها منه فيَتَوفَّر عليها دونها.\n_________\n(١) رواه البخاري ٩ / ١٩٠ و١٩١ في النكاح، باب الشروط التي لا تحل في النكاح، وفي القدر، باب ﴿وكان أمر الله قدرًا مقدورًا﴾، ومسلم رقم (١٤٠٨) في النكاح، باب تحريم الجمع بين المرأة وعمتها أو خالتها في النكاح، والموطأ ٢ / ٩٠٠ في القدر، باب جامع ما جاء في أهل القدر وأبو داود رقم (٢١٧٦) في الطلاق، باب المرأة تسأل زوجها طلاق امرأة له، والترمذي رقم (١١٩٠) في الطلاق، باب ما جاء لا تسأل المرأة طلاق أختها، والنسائي ٧ / ٢٥٨ في البيوع، باب سوم الرجل على سوم أخيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (١٦٥) .والبخاري (٨/١٥٣) قال:حدثنا عبد الله بن يوسف. وأبو داود (٢١٧٦) قال:حدثنا القعنبي. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٣٨١٩) عن قتيبة.\nثلاثتهم - عبد الله بن يوسف، والقعنبي. وقتيبة - عن مالك، عن أبي الزناد،عن الأعرج، فذكره.","vol":"7","page":626},{"text":"٥٧٩٤ - (خ) عبد الله بن مسعود - ﵁ - قال: «لا تشترطِ المرأةُ طلاق أُختها» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره البخاري معلقًا ٩ / ١٩٠ في النكاح، باب الشروط التي لا تحل في النكاح، وهو بمعنى الذي قبله وقد وقع هذا اللفظ بعينه في بعض طرق الحديث المرفوع عن أبي هريرة، قال الحافظ في \" الفتح \": ولعله لما لم يقع له (يعني البخاري) اللفظ مرفوعًا، أشار إليه في المعلق إيذانًا بأن المعنى واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n علقه البخاري في النكاح (٩/١٩٠) باب الشروط التي لا تحل في النكاح.","vol":"7","page":626},{"text":"٥٧٩٥ - (د ت) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «ثلاثة جِدُّهُنَّ جِدٌّ، وَهَزْلُهُنَّ جدٌّ: النِّكاحُ، والطَّلاقُ، والرَّجْعَةُ» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٢١٩٤) في الطلاق، باب في الطلاق على الهزل، والترمذي رقم (١١٨٤) في الطلاق، باب ما جاء في الجد والهزل في الطلاق، وفي إسناده عبد الرحمن بن حبيب بن أدرك، وهو لين الحديث، ولكن للحديث شواهد بمعناه يقوى بها، ولذلك قال الترمذي: هذا حديث حسن غريب، والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف ولمتنه شواهد: أخرجه أبو داود (٢١٩٤) قال:حدثنا القعنبي. قال:حدثنا عبد العزيز -يعني ابن محمد- وابن ماجة (٢٠٣٩) قال:حدثنا هشام بن عمار. قال:حدثنا حاتم بن إسماعيل. والترمذي (١١٨٤) قال: حدثنا قتيبة. قال:حدثنا حاتم بن إسماعيل.\nكلاهما - عبد العزيز، وحاتم - عن عبد الرحمن بن حبيب بن أردك، عن عطاء بن أبي رباح، عن يوسف بن ماهك، فذكره. قلت: عبد الرحمن بن حبيب ضعفوه.\nقال الترمذي: العمل على هذا عند أهل العمل من أصحاب النبي -ﷺ- وغيرهم.","vol":"7","page":627},{"text":"٥٧٩٦ - () عبد الله بن مسعود - ﵁ - مثله، وجعل «العتق» بدل «الرجعة» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع جعله جزءًا من الحديث الذي قبله، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول لم أقف عليه، وفي الباب عن عبادة، راجع المطالب العالية (٢/٦٥) .","vol":"7","page":627},{"text":"٥٧٩٧ - (ط) عبد الرحمن بن عوف - ﵁ - «طلَّق امرأة فمتَّع بوَليدة» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (متَّع بوَلِيدة) المُتْعَة: أراد بها: العطية، ومنه قوله تعالى: ﴿ومَتِّعُوهُنَّ على المُوسِعِ قَدَرُه وعلى المُقْتِرِ قَدَرُهُ﴾ [البقرة: ٢٣٦] .\nوالوليدة: الأمة، والجمع: ولائد.\n_________\n(١) ٢ / ٥٧٣ في الطلاق، باب ما جاء في متعة الطلاق بلاغًا، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع ذكر مالك (١٢٤٣) بلاغا، كتاب الطلاق ٠ باب ما جاء في متفعة الطلاق قال الإمام الزرقاني: أخرج ابن سعد عن ابن نمير عن محمد بن إسحاق بن سعد بن إبراهيم عن أبيه عن أم كلثوم جدته.","vol":"7","page":627},{"text":"<span data-type=\"title\" id=toc-1249>الكتاب الخامس: في الطِّيرَة والفَأْل والشؤم والعَدْوَى وما يجري مجراها، والأحاديث فيها مشتركة</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطِّيَرة) ما يُتَشَاءَم به من الفأل الرديء وغيره، واشتقاقها من الطَّيْر، وكانت العرب تتطيَّر من الغراب والأخيل ونحوهما من الطَّيْر، وتتشاءم به، وترى أن ذلك مانع من الخير، فنفى الإسلام ذلك، وقال: \" لا طِيَرة \": وهو مصدر، كالتَّطَيُّر، تطيَّر الرجل تَطَيُّرًا وطِيَرة، كما قالوا: تَخيَّرت الشيء تَخيُّرًا وخِيَرَة، ولم يجيء من المصدر على هذا القياس غيرهما\n٥٧٩٨ - (د) بريدة - ﵁- أن رسول الله - ﷺ- «كان لا يَتَطَيَّر من شيء، وكان إذا بعث عاملًا سأل عن اسمه؟ فإذا أَعْجَبهُ فَرِحَ به، وَرُئِيَ بِشْرُ ذلك في وجهه، وإن كَرِه اسَمه رُئِيَ كَرَاهِيةُ ذلك في وجهه، وإذا دخل قَرية سأل عن اسمها؟ فإن أعجبه اسمها فرح بها، وَرُئِيَ بِشْرُ ذلك في وجهه، وإن كره اسمها رُئِيَ كراهية ذلك في وجهه» أخرجه أبو داود (١) . ⦗٦٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِشْر) البِشْرُ: طَلاقة الوجه وأَمَارات الفرح التي تظهر على الإنسان عند رؤية ما يَسُرُّ أو سماعه.\n_________\n(١) رقم (٣٩٢٠) في الطب، باب في الطيرة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٣٤٧) قال: حدثنا عبد الصمد. وأبو داود (٣٩٢٠) قال: حدثنا مسلم بن إبراهيم. والنسائي في الكبرى (تحفة الأشراف) (١٩٩٣) عن ابن مثنى، عن معاذ بن هشام.\nثلاثتهم - عبد الصمد، ومسلم، ومعاذ - عن هشام، عن قتادة، عن عبد الله بن بريدة، فذكره.","vol":"7","page":628},{"text":"٥٧٩٩ - (د) أبو هريرة - ﵁- «أن رسول الله - ﷺ- سمع كلمة فَأَعْجَبَتْه، فقال: أخذْنا فَأُلَكَ من فِيكَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩١٧) في الطب، باب في الطيرة، وفي سنده رجل مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٩١٧) قال: حدثنا موسى بن إسماعيل ثنا وهيب بن سهيل عن رجل، فذكره.","vol":"7","page":629},{"text":"٥٨٠٠ - (ت) أنس بن مالك - ﵁- أن رسول الله - ﷺ- «كان يعجبه إذا خرج لحاجة: أن يسمعَ: يا راشد، يا نجيحُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦١٦) في السير، باب ما جاء في الطيرة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وفي الصحيحين معناه عن أبي هريرة ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه الترمذي (١٦١٦) قال: حدثنا محمد بن رافع، حدثنا أبو عامر العقدي، عن حماد بن سلمة، عن حميد فذكره. قال الترمذي: حسن غريب صحيح.","vol":"7","page":629},{"text":"٥٨٠١ - (د) عروة بن عامر القرشي قال: «ذُكِرَتِ الطِّيَرَةُ عند رسول الله - ﷺ-، فقال: أَحْسَنُها الفألُ، ولا تَرُدُّ (١) مسلمًا، فإذا رأى أحدُكم ما يكره فليقل: اللهم لا يأتي بالحسناتِ إلا أنتَ، ولا يدفع السيئاتِ إلا أنت، ولا حولَ ولا قوة إلا بك» أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: ولا تؤذ، وهو تصحيف.\n(٢) رقم (٣٩١٩) في الطب، باب في الطيرة، من حديث حبيب بن أبي ثابت عن عروة بن عامر القرشي، وعروة بن عامر القرشي، ويقال: الجهني المكي، روى عن النبي ﷺ مرسلًا في الطيرة، قال الحافظ ابن حجر في \" التهذيب \": والظاهر أن رواية حبيب عنه منقطعة. أقول: وحبيب بن أبي ثابت مدلس، وقد عنعنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٩١٩) قال: حدثنا أحمد بن حنبل، وأبو بكر بن أبي شيبة قالا: حدثنا وكيع، عن سفيان، عن حبيب بن أبي ثابت، فذكره.\nقال الحافظ في الإصابة (٦/٤١٥) (٥٥١٢) ترجمة عروة: رجاله ثقات، دون المراسيل، لكن حبيب - يعني ابن أبي ثابت- كثير الإرسال.","vol":"7","page":629},{"text":"٥٨٠٢ - (د ت) عبد الله بن مسعود - ﵁- أن رسول الله - ﷺ- قال: «الطِّيرَةُ شِرْك، الطِّيرةُ شرك، الطِّيَرَةُ شِرْك - ثلاثًا - وما منَّا إلا (١)، ولكنَّ الله يُذهبُه بالتوكل» . أخرجه أبو داود.\nوفي رواية الترمذي قال: قال رسول الله - ﷺ-: «الطِّيرة من الشِّرْك، وما مِنَّا [إلا]، ولكنَّ اللهَ يذهبه بالتوكل» (٢) .\nقال الترمذي: سمعت محمد بن إسماعيل يقول: كان سليمان بن حرب يقول في هذا الحديث «وما منا [إلاَّ]، ولكنَّ اللهَ يذهبُه بالتوكل» هذا عندي قول عبد الله بن مسعود.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وما مِنَّا إلا) في هذا الكلام محذوف، تقديره: وما مِنَّا إلا ويَعْتريه التَّطَيُّر، ويسبق إلى قلبه الكراهة له، فحذف ذلك اختصارًا واعتمادًا على فهم السامع، وقد جاء في كتاب الترمذي: أن هذا من كلام ابن مسعود، وليس من الحديث، والله أعلم.\n_________\n(١) أي: وما منا إلا من يعرض له الوهم من قبل الطيرة، وقوله: وما منا إلا ... الخ، مدرج من كلام ابن مسعود، غير مرفوع، كما قال البخاري وغيره.\n(٢) رواه أبو داود رقم (٣٩١٠) في الطب، باب في الطيرة، والترمذي رقم (١٦١٤) في السير، باب ما جاء في الطيرة، ورواه أيضًا ابن حبان في \" صحيحه \"، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وفي الباب عن سعد، وأبي هريرة، وحابس التميمي، وعائشة، وابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٩) (٣٦٨٧) قال:حدثنا وكيع. قال: حدثنا سفيان. وفي (١/٤٣٨) (٤١٧١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحجاج، عن شعبة، وفي (١/٤٤٠) (٤١٩٤) قال: حدثنا عبد الرحمن، عن سفيان. البخاري في الأدب المفرد (٩٠٩) قال:حدثنا أبو نعيم الفضل عن سفيان. وأبو داود (٣٩١٠) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وابن ماجة (٣٥٣٨) قال:حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن سفيان. والترمذي (١٦١٤) قال: حدثنا ابن بشار، قال: حدثنا عبد الرحمن مهدي، قال: حدثنا سفيان.\nكلاهما - سفيان، وشعبة - عن سلمة بن كهيل، عن عيسى بن عاصم، عن زر بن حبيش، فذكره.\nقلت: قوله: «وما منا إلا ويعرض له» مدرج من كلام ابن مسعود كما قال البخاري وغيره.","vol":"7","page":630},{"text":"٥٨٠٣ - (خ م د ت) أنس بن مالك - ﵁- أن رسول الله - ﷺ- قال: «لا عَدْوى، ولا طيرَةَ، ويُعجِبْني الفَألُ، قالوا: وما الفَأْلُ؟ قال: كلمة طيَّبة» . أخرجه البخاري ومسلم. وللبخاري مثله، وقال: «ويعجبني الفأْلُ الصَّالحُ: الكلمةُ الحسنةُ» . ولمسلم مثله، وقال: «[ويُعجبني الفألُ] الكلمة الحسنةُ، الكلمةُ الطيبةُ» .\nوفي رواية أبي داود مثل البخاري، وأخرج الترمذي الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا عَدْوَى) يقال: أعدَاه المريض: إذا أصابه منه بمقارنته ومجاروته أو مؤاكلته ومباشرته، وقد أبطله الإسلام (٢) .\n_________\n(١) رواه البخاري ١٠ / ١٨١ في الطب، باب الفأل، وباب لا عدوى، ومسلم رقم (٢٢٢٤) في السلام، باب الطيرة والفأل، وأبو داود رقم (٣٩١٦) في الطب، باب في الطيرة، والترمذي رقم (١٦١٥) في السير، باب ما جاء في الطيرة.\n(٢) الذي أبطله الإسلام، اعتقاد أن العدوى تنتقل بنفسها، لا بقدرة الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٣٠) قال: حدثنا محمد بن جعفر. وفي (٣/١٧٣) قال: حدثنا بهز. وفي (٣/٢٥١) قال:حدثنا عفان. وفي (٣/٢٧٥) قال: حدثنا محمد بن جعفر،وحجاج. وفي (٣/٢٧٧) قال: حدثنا يحيى. والبخاري (٧/١٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. ومسلم (٧/٣٣) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: أخبرنا محمد بن جعفر. ابن ماجة (٣٥٣٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون.\nستتهم - ابن جعفر، وبهز، وعفان، وحجاج، ويحيى بن سعيد، يزيد - عن شعبة.\n٢- وأخرجه أحمد (٣/١١٨و٢٧٥) قال: حدثنا وكيع، عن شعبة، وهشام الدستوائي.\n٣- وأخرجه أحمد (٣/١٥٤) قال:حدثنا عبد الوهاب. وفي (٣/١٧٨) قال:حدثنا عبد الملك، وعبد الصمد،وعبد الوهاب. والبخاري (٧/١٧٥)،وفي الأدب المفرد (١٦١٥) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي.\nخمستهم - عبد الوهاب، وعبد الملك، وعبد الصمد، ومسلم، وابن أبي عدي - عن هشام الدستوائي.\n٤- وأخرجه أحمد (٣/٢٥١) قال: حدثنا عفان وبهز. ومسلم (٧/٣٣) قال: حدثنا هداب بن خالد.\nثلاثتهم - عفان، وبهز، وهداب - عن همام بن يحيى.\nثلاثتهم - شعبة، وهشام،همام - عن قتادة، فذكره.","vol":"7","page":631},{"text":"٥٨٠٤ - (خ م ط ت د س) عبد الله بن عمر - ﵄ - قال: «قال رسول الله - ﷺ- لا عَدوى، ولا طِيَرَة، وإنما الشؤم في ثلاث: في الفرسِ، والمرأةِ، والدَّارِ» . وفي رواية قال: «ذكروا الشؤم عند النبيِّ - ﷺ-، فقال: إن كان الشؤم: ففي الدَّارِ، والمرأة، والفرس» أخرجه البخاري ومسلم. ⦗٦٣٢⦘ ولمسلم «في المرأة والفرس والمسْكَن» .\nوأخرج الموطأ وأبو داود والترمذي والنسائي الروايةَ الأولى، ولم يذكروا «العدوى والطيرة» ولم يَرْوِهما عن الزهري إلا يونس بن يزيد، وغيره لم يروهما، منهم: مالك بن أنس، وسفيان بن عيينة، وإبراهيم بن سعد، وعقيل بن خالد، وعبد الرحمن بن إسحاق، وشعيب بن أبي حمزة، كلُّهم لم يذكروا عن الزهري «العدوى والطيرة» وأخرج النسائي أيضًا رواية البخاري (١) .\n_________\n(١) رواه البخاري ١٠ / ١٨٠ و١٨١ في الطب، باب الطيرة، وباب لا عدوى، وفي البيوع، باب شراء الإبل الهيم، وفي الجهاد، باب ما يذكر من شؤم الفرس، وفي النكاح، باب ما يتقى من شؤم المرأة، ومسلم رقم (٢٢٢٥) في السلام، باب الطيرة والفأل، والموطأ ٢ / ٩٧٢ في الاستئذان، باب ما يتقى من الشؤم، وأبو داود رقم (٣٩٢٢) في الطب، باب في الطيرة، والترمذي رقم (٢٨٢٥) في الأدب، باب ما جاء في الشؤم، والنسائي ٦ / ٢٢٠ في الخيل، باب شؤم الخيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن حمزة وسالم بني عبد الله بن عمر، عن عبد الله بن عمر ﵄. وأن رسول الله -ﷺ- قال: «الشؤم في الدار والمرأة والفرس» .\n(*) وفي رواية يونس: «لا عدوى ولا طيرة، وإنما الشؤم في ثلاثة: المرأة والفرس والدار» .\nأخرجه مالك (الموطأ) صفحة (٦٠٢)، وأحمد (٢/١١٥) (٥٩٦٣) قال: حدثنا حسين، قال: حدثنا أبو أويس. وفي (٢/١٢٦) (٦٠٩٥) قال: حدثنا إسحاق بن عيسى، قال: أخبرنا مالك. وفي (٢/١٣٦) (٦١٩٦) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس. والبخاري (٧/١٠) وفي الأدب المفرد (٩١٦) قال: حدثنا إسماعيل، قال: حدثني مالك. وفي (٧/١٧٩) قال: حدثنا سعيد بن عفير، قال: حدثني ابن وهب، عن يونس. ومسلم (٧/٣٣و٣٤) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا مالك بن أونس (ح) وحدثنا يحيى بن يحيى، قال: قرأت على مالك (ح) وحدثنا أبو الطاهر وحرملة ابن يحيى. قالا: أخبرنا ابن وهب، قال: أخبرني يونس (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. (ح) وحدثنا عمرو الناقد، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. وأبو داود (٣٩٢٢) قال: حدثنا القعنبي، قال: حدثنا مالك. والترمذي (٢٨٢٤) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. والنسائي (٦/٢٢٠) قال: أخبرني هارون بن عبد الله، قال: حدثنا معن، قال: حدثنا مالك. (ح) والحارث بن مسكين - قراءة عليه وأنا أسمع. عن ابن القاسم، قال: حدثنا مالك. وفي الكبرى (الورقة ١٢٥ ب) قال: أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني يونس ومالك. (ح) وأخبرنا محمد بن نصر، قال: حدثنا أيوب بن سليمان، قال: حدثني أبو بكر، عن سليمان، عن ابن أبي عتيق وموسى بن عقبة. (ح) وأخبرنا محمد بن نصر، قال: حدثنا أيوب، قال: حدثني أبو بكر، عن سليمان. قال: يحيى.\nثمانيتهم - مالك، وأبو أويس عبد الله بن عبد الله بن أويس، ويونس، وسفيان بن عيينة، وصالح بن كيسان، ومحمد بن أبي عتيق، وموسى بن عقبة، ويحيى بن سعيد الأنصاري - عن ابن شهاب الزهري، عن حمزة وسالم ابني عبد الله بن عمر، فذكراه.\n(*) أخرجه الحميدي (٦٢١) قال: حدثنا سفيان. وأحمد (٢/٨) (٤٥٤٤) قال: حدثنا سفيان. وفي (٢/١٥٢) (٦٤٠٥) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. والبخاري (٤/٣٥) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٧/١٧٤) قال: حدثني عبد الله بن محمد، قال: حدثنا عثمان بن عمر، قال: حدثنا يونس. ومسلم (٧/٣٤) قال: حدثنا يحيى بن يحيى وعمرو الناقد وزهير بن حرب، عن سفيان (ح) وحدثني عبد الملك بن شعيب بن الليث بن سعد قال: حدثني أبي، عن جدي، قال: حدثني عقيل بن خالد (ح) وحدثناه يحيى بن يحيى، قال: أخبرنا بشر بن المفضل، عن عبد الرحمن بن إسحاق. (ح) وحدثني عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب. وابن ماجة (١٩٩٥) قال: حدثنا يحيى بن خلف أبو سلمة، قال: حدثنا بشر بن المفضل، عن عبد الرحمن ابن إسحاق. والترمذي (٢٨٢٤) قال: حدثنا سعيد بن عبد الرحمن، قال: حدثنا سفيان. والنسائي (٦/٢٢٠) قال: أخبرنا قتيبة بن سعيد ومحمد بن منصور. قالا: حدثنا سفيان. وفي الكبرى (الورقة ١٢٥ ب) قال: أخبرنا محمد بن المثنى قال: حدثني عثمان بن عمر، قال: أخبرني يونس. (ح) وأخبرنا محمد بن خالد، قال: حدثنا بشر بن شعيب، عن أبيه. (ح) وأخبرنا قتيبة بن سعيد، قال: حدثنا عبد الواحد، عن معمر. (ح) وأخبرنا محمد بن منصور، قال: حدثنا سفيان.\nستتهم - سفيان بن عيينة، ويونس، وشعيب، وعقيل، وعبد الرحمن بن إسحاق، ومعمر - عن ابن شهاب، عن سالم بن عبد الله، فذكره، ليس فيه حمزة.\n(*) وأخرجه أحمد (٢/٣٦) (٤٩٢٧) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن معمر. والنسائى في الكبرى (الورقة ١٢٥ ب) قال: أخبرني محمد بن جبلة، قال: حدثنا عبد الله بن جعفر، قال: حدثنا عبيد الله، عن إسحاق. (ح) وأخبرنا هارون بن سعد، قال: حدثني خالد بن نزار، قال: أخبرني القاسم بن مبرور، عن يونس.\nثلاثتهم - معمر، وإسحاق بن راشد، ويونس - عن ابن شهاب، عن حمزة بن عبد الله، فذكره. ليس فيه - سالم -.\n(*) وأخرجه مسلم (٧/٣٤) قال: حدثني أبو بكر بن إسحاق، قال: حدثنا ابن أبي مريم قال: أخبرنا سليمان بن بلال، قال: حدثني عقبة بن مسلم، عن حمزة بن عبد الله بن عمر، فذكره.\nوعن محمد بن زيد، عن ابن عمر، عن النبي -ﷺ- أنه قال: «إن يكن من الشؤم شيء حق ففي الفرس والمرأة والدار» .\nأخرجه أحمد (٢/٨٥) (٥٥٧٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٧/١٠) قال: حدثنا محمد بن منهال، قال: حدثنا يزيد بن زريع. ومسلم (٧/٣٤) قال: حدثنا أحمد بن عبد الله بن الحكم، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحدثني هارون بن عبد الله، قال: حدثنا روح بن عبادة، قال: حدثنا شعبة.\nكلاهما - شعبة، ويزيد - عن عمر بن محمد بن زيد، أنه سمع أباه، فذكره.","vol":"7","page":631},{"text":"٥٨٠٥ - (خ م ط) سهل بن سعد - ﵄- أن رسول الله - ﷺ- قال: «إن كان في شيء: ففي الفرس والمرأةِ والمسْكَن - يعني: الشؤمَ» . أخرجه البخاري ومسلم والموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إن كان الشؤم في شيء) يعني: إن كان ما يكره ويخاف عاقبته ففي هذه ⦗٦٣٣⦘ الثلاثة، وتخصيصه المرأة والفرس والربع والدار: لأنه لما أبطل مذهب العرب في التطير بالسوانح والبوارح من الطير والظباء ونحو ذلك، قال: «فإن كان لأحدكم دار يكره سكناها، أو امرأة يكره صحبتها، أو فرس لا يعجبه ارتباطه، فليفارقها» بأن ينتقل عن الدار، ويبيع الفرس، ويطلق الزوجة، وكان محل هذا الكلام محل استثناء الشيء من غير جنسه، وسبيله سبيل الخروج من كلام إلى غيره. وقد قيل: إن شؤم الدار: ضيقها وسوء جارها، وشؤم الفرس: أن لا يُغزَى عليها، وشؤم المرأة: أن لا تَلِد (٢) .\n_________\n(١) رواه البخاري ٦ / ٤٨ في الجهاد، باب ما يذكر من شؤم الفرس، وفي النكاح، باب ما يتقى من شؤم المرأة، ومسلم رقم (٢٢٢٦) في السلام، باب الطيرة والفأل، والموطأ ٢ / ٩٧٢ في الاستئذان، باب ما يتقى من الشؤم.\n(٢) وانظر ما قاله الحافظ في \" الفتح \" حول الشؤم ورواياته ومعناه ٦ / ٤٥ - ٤٨ في الجهاد، باب ما يذكر من شؤم الفرس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (٦٠٢) . وأحمد (٥/٣٣٥) قال: حدثنا روح وإسماعيل بن عمر. وفي (٥/٣٣٨) قال: حدثنا موسى أبو المنذر. والبخاري (٤/٣٥) قال: حدثنا عبد الله بن مسلمة. وفي (٧/١٠) قال حدثنا عبد الله بن يوسف. وفي (الأدب المفرد) (١٩٧) قال: حدثنا إسماعيل. ومسلم (٧/٣٤) قال: حدثنا عبد الله بن مسلمة بن نافع.\nسبعتهم - روح، وإسماعيل بن عمر، وموسى، وعبد الله بن مسلمة، وعبد الله بن يوسف، وإسماعيل بن أبي أويس، عبد الله بن نافع - عن مالك.\n٢-وأخرجه مسلم (٧/٣٥) قال: حدثنا أبو بكر بن شيبة، قال: حدثنا الفصل بن دكين، قال: حدثنا هشام بن سعد.\nكلاهما - ومالك، وهشام، وعن أبي حازم، فذكره.","vol":"7","page":632},{"text":"٥٨٠٦ - (م س) جابر بن عبد الله - ﵄- مثلُه، وقال في حديثه: «ففي الرَّبع والخادم والفرس» . أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٢٢٢٧) في السلام، باب الطيرة والفأل، والنسائي ٦ / ٢٢٠ و٢٢١ في الخيل، باب شؤم الخيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣٣) قال: حدثنا روح، وعبد الله بن الحارث. ومسلم (٧/٣٥) قال: حدثناه إسحاق بن إبراهيم الحنظلي،قال: أخبرنا عبد الله بن الحارث. والنسائي (٦/٢٢٠) قال: أخبرنا محمد بن عبد الأعلى، قال:حدثنا خالد.\nثلاثتهم - روح،وعبد الله بن الحارث، وخالد - عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.","vol":"7","page":633},{"text":"٥٨٠٧ - (ت) حكيم بن معاوية - ﵄ - قال: سمعت النبيَّ - ﷺ- يقول: «لا شُؤمَ، وقد يكون اليُمن في الدَّارِ، والمرأةِ، والفرسِ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٢٦) في الأدب، باب ما جاء في الشؤم، وإسناده ضعيف، قال الحافظ في \" الفتح \": وفي إسناده ضعف مع مخالفته للأحاديث الصحيحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٢٨٢٤) مكرر قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل بن عياش، عن سليمان بن سليم، عن يحيى بن جابر الطائي، عن معاوية بن حكيم، فذكره.\n(*) رواه هشام بن عمار (عند ابن ماجة) (١٩٩٣) قال هشام: حدثنا إسماعيل بن عياش، قال:حدثني سليمان بن سليم الكلبي. عن يحيى بن جابر، عن حكيم بن معاوية عن مخمر بن معاوية النميري.\nقال الحافظ: قال الترمذي: في إسناده نظر، قلت: يعني الحافظ - مدار حديث على إسماعيل بن عياش، فذكره.","vol":"7","page":633},{"text":"٥٨٠٨ - (م) جابر بن عبد الله عنهما- قال: سمعتُ النبيَّ ⦗٦٣٤⦘ ﷺ- يقول: «لا عَدوَى، ولا صَفَرَ، ولا غُولَ» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا صَفَر) قد ذكر في الحديث تفسير قوله: «لا صفر» والعرب تزعم أن في البطن حية تصيب الإنسان إذا جاع وتؤذيه، وإنها تُعْدِي، فأبطله الإسلام.\n(ولا غُول) الغُول: هو الحيوان الذي كانت العرب تزعم أنه يَعْرِض لها في بعض الأوقات والطرق، فيغتال الناس، وأنه ضرب من الشياطين، وليس قوله: «ولا غُول» نفيًا لعين الغول ووجوده، وإنما فيه إبطال زعم العرب في اغتياله وتلونه في الصور المختلفة، يقول: لا تُصَدِّقُوا بذلك.\n_________\n(١) رقم (٢٢٢٢) في السلام، باب لا عدوى ولا طيرة ولا هامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٩٣) قال: حدثنا يحيى بن آدم، وأبو النضر. وفي (٣/٣١٢) قال: حدثنا الحسن. ومسلم (٧/٣٢) قال: حدثنا أحمد بن يونس (ح) وحدثنا يحيى بن يحيى.\nخمستهم -يحيى بن آدم. وأبو النضر، وحسن، وأحمد بن يونس. ويحيى بن يحيى - عن زهير بن معاوية، أبي خيثمة.\n٢- وأخرجه أحمد (٣/٣٨٢) . ومسلم (٧/٣٢) قال: حدثني محمد حاتم.\nكلاهما - أحمد، وابن حاتم - قالا: حدثنا روح بن عبادة، قال: حدثنا ابن جريج.\n٣-وأخرجه مسلم (٧/٣٢) قال: حدثني عبد الله بن هاشم بن حيان، قال: حدثنا بهز، حدثنا يزيد، (وهو التُّستري) .\nثلاثتهم - زهير، وابن جريج، والتستري - عن أبي الزبير -، فذكره.","vol":"7","page":633},{"text":"٥٨٠٩ - (خ م د) أبو هريرة - ﵁- قال: إن النبيَّ - ﷺ- قال: «لا عدوى، ولا صفرَ، ولا هامةَ، فقال أعرابيُّ: يا رسول الله، فما بالُ إبل تكون في الرمل كأنها الظَّبَاءُ، فيأتي البَعيرُ الأجرَبُ، فيدخل فيها فيُجْرِبُها [كُلَّها]؟ فقال: فَمن أَعدَى الأولَ؟» .\nقال البخاري: ورواه الزهريُّ عن أبي سلمة [بن عبد الرحمن]، وسنان بن أبي سنان، وفي رواية سنان وحده، بنحو ذلك.\nوفي رواية لأبي سلمة: أنه سمع أبا هريرة بعدُ يقول: قال النبيُّ - ﷺ-: ⦗٦٣٥⦘ «لا يُورِدَنّ مُمْرِض على مُصِحّ» وأنكر أبو هريرة حديثَ الأولِ، قلنا: ألم تُحدِّثْ: أنه «لا عدوى»؟ فَرَطن بالحبشية، قال أبو سلمة: فما رأيتُه نَسِيَ حديثًا غيرَه.\nوفي رواية أخرى عن أبي سلمةَ: أن رسول الله - ﷺ- قال: «لا عدوى» وتحدَّث: أن رسول الله - ﷺ- قال: «لا يُورِدُ مُمْرِض على مُصِحّ» . قال الزهري: قال أبو سلمة: كان أبو هريرة يحدِّث بهما كليهما عن رسول الله - ﷺ-، ثم صَمَتَ أبو هريرة بعد ذلك عن قوله: «لا عدوى» وأقام على أن «لا يُورِدُ مُمرِض على مصح» قال: فقال الحارث بن أبي ذُبَاب - وهو ابن عم أبي هريرة - قد كنتُ أسمعك يا أبا هريرة تحدِّثنا مع هذا الحديث حديثًا آخرَ قد سكَتَّ عنه، كنتَ تقول: قال رسول الله - ﷺ-: «لا عدوى»؟ فأبَى أبو هريرةَ أن يعرف ذلك، وقال: «لا يورِدُ ممرِض على مصح» . فَمارَاهُ (١) الحارث في ذلك حتى غضب أبو هريرة فَرَطن بالحبشية، فقال للحارث: أتدري ماذا قلتُ؟ قال: لا، قال أبو هريرة: إني قلت: «أتِيتَ» (٢) قال أبو سلمة: ولعَمْري، لقد كان أبو هريرة يحدِّثنا: أن رسول الله - ﷺ- قال: «لا عدوى» فلا أدري: أَنِسي أبو هريرة، أو نَسَخَ أحَدُ القولين الآخر؟\nوفي رواية أخرى قال: سمعت رسول الله - ﷺ- يقول: «لا طيرَةَ، ⦗٦٣٦⦘ وخيرها الفأْلُ، قيل: يا رسول الله، وما الفأْلُ؟ قال: الكلمةُ الصالحةُ يسمعُها أحدُكم» أخرجه البخاري ومسلم.\nوللبخاري: أن رسول الله - ﷺ- قال: «لا عدوى، ولا طيرَةَ، ولا هامةَ، ولا صفرَ» .\nوله في أخرى زيادة «وفِرَّ من الْمَجْذُومِ كما تَفِرُّ من الأسد» .\nولمسلم: أن رسول الله - ﷺ- قال: «لا عدوى، ولا هامةَ، ولا نَوْءَ، ولا صفرَ»\nوفي أخرى «لا عدوى، ولا هامة، ولا طِيرَة، وأُحِبُّ الفألَ الصالحَ» .\nوأخرج أبو داود من هذا الحديث الرواية الأولى، وأخرج نحو الرواية الثانية أخصر منها، وأخرج رواية مسلم التي فيها النَّوْءَ.\nوله في أخرى: أن رسول الله - ﷺ- قال: «لا غُول» قال أبو داود: قال بقيَّةُ: سألت محمد بن راشد عن قوله: «ولا هام»؟ فقال: كان أهل الجاهلية يقولون: ليس أحدٌ يموتُ فيُدَفن إلا خرج من قبره هامة، وعن قوله: «لا صفر»؟ قال: كانوا يَسْتَشْئِمُونَ بدخول صفر، فقال النبيُّ - ﷺ-: «لا صفر» قال: وسمعتُ من يقول: «هو وَجَع يأخذ في البطن، يزعمون أنه يُعْدي» . قال أبو داود: وقال مالك: كان أهل الجاهلية يُحِلُّون صُفرَ عامًا، ويُحرِّمونه عامًا، فقال رسول الله - ﷺ-: ⦗٦٣٧⦘ «لا صفر» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولا هَامَة) الهَام جمع هامة، وهو طائر كانت العرب تزعم أن عِظَام الميت تصير هامة فتطير، وكانوا يقولون: إن القتيل تخرج من هامته - أي: رأسه - هامة، فلا تزال تقول: اسْقُوني، اسْقُوني، حتى يُقْتَل قاتله.\n(لا يُورِدُ مُمْرِض على مُصِحّ) المُمْرِض: هو الذي إبله مِرَاض، والمُصِحّ الذي أبله صِحَاح، فنهى أن يُورِد صاحب الإبل المِرَاض إبله على إبل ذي الإبل الصحاح، لا لأجل العدوى، ولكن الصحاح ربَّما مرضت بإذن الله وقدره، فيقع في نفس صاحبها: أن ذلك إنما كان من قِبَل العدوى، فيفتنه ذلك، ويُشكِّكه في أمره، فأمره باجتنابه والبعد عنه، لعدم اعتقاده لهده العدوى، وقد يحتمل أن يكون ذلك من قِبل المرعى والماء، فتسْتَوبِله الماشية، فإذا شاركها في ذلك غيرها واردًا عليها: أصابه مثل ذلك الداء، والقوم لجهلهم يسمونه: عدوى، وإنما هو فعل الله تعالى.\n(فَرَطَن) الرَّطانة: التكلُّم بالعجمية أيّ لغة كانت.\n(فَمَارَاه) المُمَاراة والمُجادلة: المُخاصمة. ⦗٦٣٨⦘\n(أتِيت) أي: دُهِيت وتغيَّر عليك حِسُّك، فتوهمت ما ليس بصحيح صحيحًا.\n(خَيْرُها الفَأْل) الفأل: أصله الهمز، وقد يخفَّف، وهو مثل أن يكون الرجل مريضًا، فيسمع آخر يقول: يا سالم، أو يكون طالبًا، فيسمع آخر يقول: يا واجد، فيقع في ظنه أن يبرأ من مرضه، ويجد ضالته، فيتوقَّع صحة هذه البشرى، ويتنفَّس بذلك نفسه، لأنه وقع من القائل على جهة الاتفاق، تقول منه: تفَاءَلْت، والافْتئال: افِْتعال منه، فالفأل: فيما يُرجى وقوعه من الخير، ويَحسن ظاهره، ويَسُرُّ، والطِّيَرة: لا تكون إلا فيما يَسوء، وإنما أحَبَّ النبي - ﷺ- الفأل: لأن الناس إذا أمَّلُوا فائدةً من الله، ورَجَوْا عائدته عند كل سبب ضعيف أو قوي: فهم على خير، وإن لم يُدرِكوا ما أمَّلوا، فقد أصابوا في الرجاء من الله وطلب ما عنده وفي الرجاء لهم خير مُعَجَّل، ألا ترى أنهم إذا قطعوا أمَلَهم ورجاءهم من الله كان ذلك من الشر؟ فأما الطِّيَرة، فإن فيها سوء الظَّنِّ، وقطع الرجاء، وتوقُّع البلاء وقُنُوط النفس من الخير، وذلك مذموم بين العقلاء، منهي عنه من جهة الشرع.\n(ولا نَوءَ) النَّوء: واحد الأنواء، وهي ثمانية وعشرون نجمًا، هي منازل القمر، تسقط كل ثلاث عشر ليلة منها منزلة من طلوع الفجر وتطلع أخرى مُقَابِلَها، فتنقضي هذه الثمانية والعشرون مع انقضاء السنة، ⦗٦٣٩⦘ وكانت العرب تزعم أن مع سقوط المنزلة وطلوع نظيرها: يكون مطر فَيَنْسُبُون المطر إلى المنزلة، ويقولون: مُطِرنا بِنَوء كذا، وإنما سُمِّي نَوءًا لأن إذا سقط الساقط منها بالمغرب ناء الطالع بالمشرق، أي: طلع ونهض، وقيل: إن النوء هو الغروب، وهو من الأضداد، قال أبو عبيد: ولم يُسمع في النوء أنه السقوط إلا من هذا الموضع.\nوإنما غلظ النبي - ﷺ- في أمر الأنواء، لأن العرب كانت تنسب المطر إليها فأما من جعل المطر من فعل الله ﷿، وأراد بقوله: مُطِرنا بنوء كذا، أي: في وقت كذا، وهو هذا النوء الفلاني، فإن ذلك جائز، وقد قيل: إن عمر بن الخطاب - ﵁ - أراد أن يستسقي، فنادى بالعباس بن عبد المطلب: «كم بقي من نوء الثُّرَيَّا؟ فقال: إن العلماء بها يزعمون أنها تعترض في الأُفق سبعًا بعد وقُوعها، فما مضت تلك السَّبع حتى غِيث الناس» وأراد عمر: كم بقي في الوقت الذي قد جرت العادة أنه إذا تَمَّ أتى الله بالمطر؟ .\n_________\n(١) من المماراة.\n(٢) في نسخ مسلم المطبوعة: أبيت، وهو تصحيف.\n(٣) رواه البخاري ١٠ / ٢٠٦ في الطب، باب لا هامة ولا صفر، وباب لا صفر، وباب لا عدوى، ومسلم رقم (٢٢٢٠) في السلام، باب لا عدوى ولا طيرة، وأبو داود رقم (٣٩١١) و(٣٩١٢) و(٣٩١٣) و(٣٩١٤) و(٣٩١٥) في الطب، باب في الطيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٦٧) قال: حدثنا عبد الرزاق وعبد الأعلى. عن معمر. وفي (٢/٤٠٦) قال: حدثنا عفان، قال: حدثنا عبد الواحد. قال: حدثنا معمر، والبخاري (٧/١٦٦) قال: حدثنا عبد العزيز بن عبد الله، قال: إبراهيم بن سعد، عن صالح. وفي (٧/١٧٩) قال: حدثني عبد الله بن محمد قال: حدثنا هشام بن يوسف، قال: أخبرنا معمر. وفي (٧/١٧٩) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. مسلم (٣٠٧) قال: حدثني أبو الطاهر وحرملة بن يحيى. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. وفي (٧/٣١) قال: حدثنا محمد بن حاتم، وحسن الحلواني. قالا: حدثنا يعقوب، وهو ابن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. وفي (٧/٣٢) قال: حدثنا عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا أبو اليمان، قال: حدثنا شعيب. وأبو داود (٣٩١١) قال: حدثنا محمد بن المتوكل العسقلاني والحسن بن علي. قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر. والنسائي في الكبرى (الورقة /٩٩-ب) قال: أخبرنا يونس بن عبد الأعلى. قال: أخبرنا المعتمر. قال: سمعت معمرا.\nأربعتهم - معمر بن راشد، وصالح بن كيسان، وشعيب بن أبي حمزة، ويونس بن يزيد - عن ابن شهاب الزهري.\n٢- وأخرجه أحمد (٢/٤٣٤) قال: حدثنا يحيى. وابن ماجة (٣٥٤١) قال: حدثنا أبو بكر بن أبي شيبة، قال حدثنا علي بن مسهر.\nكلاهما - يحيى بن سعيد، وعلي بن مسهر - عن محمد بن عمرو.\nكلاهما - ابن شهاب الزهري، ومحمد بن عمرو - عن أبي سلمة، فذكره.\n(*) في رواية صالح بن كيسان: «عن ابن شهاب، قال: أخبرني أبو سلمة بن عبد الرحمن وغيره» .\n(*) أخرجه مسلم (٧/٣١) قال: حدثني أبو الطاهر وحرملة. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. وفي (٧/٣٢) قال: حدثني محمد بن حاتم وحسن الحلواني وعبد بن حميد. قال عبد: حدثني. وقال الآخران: حدثنا يعقوب يعنون ابن إبراهيم بن سعد. قال: حدثني أبي عن صالح.\nكلاهما - يونس بن يزيد، وصالح بن كيسان - عن ابن شهاب، أنبأنا سلمة بن عبد الرحمن بن عون حدثه، أن رسول لله -ﷺ- قال: لا عدوى. ويُحدِّث أن رسول الله -ﷺ- قال: لا يورد ممرض على مصح.\nقال: أبو سلمة: كان أبو هريرة يحدثهما كلتيهما عن رسول الله -ﷺ- ثم صمت أبو هريرة بعد ذلك عن قوله: «لا عدوى» وأقام على «أن لايورد ممرض على مصح» . قال: فقال الحارث بن أبي ذباب (وهو ابن عمر أبي هريرة): قد كنت أسمعك، يا أبا هريرة تحدثنا مع هذا الحديث حديثا آخر قد سكت عنه. كنت تقول: قال رسول الله -ﷺ- «لا عدوى» فأبي أبو هريرة حتى غضب أبو هريرة فرطن بالحبشية. فقال للحارث: أترى ماذا قلت؟ قال: لا. قال أبو هريرة: قلت: أبيت.\nقال أبو سلمة: ولعمري لقد كان أبو هريرة يحدثنا، أن رسول الله -ﷺ- قال: لا عدوى فلا أدري أنسي أبو هريرة، أو نسخ أحد القولين الآخر؟\n(*) وأخرجه أبو داود (٣٩١١) قال: حدثنا محمد بن المتوكل العسقلاني، والحسن بن علي. قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر. قال: قال الزهري: فحدثني رجل، عن أبي هريرة، أنه سمع رسول الله -ﷺ- يقول: «لا يوردن ممرض على مصح» قال: فراجعه الرجل، فقال: أليس قد حدثتنا أن النبي -ﷺ- قال: لا عدوي ولا صفر ولا هامة؟ قال: لم أحدثكموه. قال الزهري: قال أبو سلمة: قد حدث به وما سمعت أبا هريرة نسى حديثا قط غيره.\n(*) الروايات مطولة ومختصرة، وألفاظها متقاربة، وأثبتنا لفظ رواية هشام بن يوسف، عن معمر، عند البخاري (٧/١٧٩) .\nوعن عبد الرحمن بن يعقوب، عن أبي هريرة، أن رسول الله قال: «لاعدوى ولا هامة، ولانوء ولا صفر» .\nأخرجه أحمد (٢/٣٩٧) قال: حدثنا سليمان بن داود، قال: أخبرنا إسماعيل. ومسلم (٧/٣٢) قال: حدثنا يحيى بن أيوب، وقتيبة، وابن حجر، قالوا: إسماعيل يعنون ابن جعفر. وأبو داود (٣٩١٢) قال: حدثنا القعنبي، قال: حدثنا عبد العزيز، يعني ابن محمد.\nكلاهما - إسماعيل بن جعفر، وعبد العزيز بن محمد - عن العلاء، عن أبيه، فذكره.\nوعن علي بن رباح، قال: سمعت أبا هريرة يقول: قال رسول الله: «لاعدوى ولا طيرة، والعين حق.» .\nأخرجه أحمد (٢/٤٢٠) قال: حدثنا هارون بن معروف.، قال: حدثنا ابن وهب، قال: حدثني معروف بن سويد الجذامي، أنه سمع علي بن رباح يقول فذكره\nوعن عبد الرحمن الأعرج، عن أبي هريرة، أن رسول الله -ﷺ- قال: «لا هام. لا هام»\nأخرجه أحمد (٢/٤٢١) قال: حدثنا هارون، قال حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث أن جعفر بن ربيعة حدثه، أن عبد الرحمن الأعرج حدثه، فذكره.\nوعن أبي زرعة بن عمرو بن جرير، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «لا يعدي شيء شيئا. لايعدي شيء شيئا ... «ثلاثا.\nوفي رواية عمارة بن القعقاع: «لا عدوي ولا طيرة. جرب بعير فأجرب مئة ومن أعدى الأول» .\nأخرجه الحميدي (١١١٧) قال: حدثنا سفيان، قال: حدثنا عمارة بن القعقاع. و«أحمد» (٢/٣٢٧) قال: حدثنا هاشم، قال: حدثنا محمد بن طلحة عن عبد الله بن شبرمة.\nكلاهما - عمارة، وعبد الله - عن أبي زرعة بن عمرو بن جرير، فذكره.\nوعن مضارب بن حزن، قال: قلت، يعني لأبي هريرة: هل سمعت من خليلك شيئا تحدثنيه؟ قال: نعم سمعته يقول -ﷺ-: «لا عدوى ولا هامة، وخير الطيرة الفأل، والعين حق» .\nأخرجه أحمد (٢/٤٨٧) . وابن ماجة (٣٥٠٧) قال: حدثنا أبو بكر بن أبي شيبة.\nكلاهما - أحمد، وأبو بكر - عن إسماعيل بن علية، قال: أخبرنا سعيد الجريري عن مضارب بن حزن، فذكره.\n(*) رواية أبي بكر بن أبي شيبة مختصرة على: «العين حق» .\nوعن محمد بن سيرين، عن أبي هريرة قال: قال رسول الله -ﷺ-: «لا عدوى ولا هامة ولا طيرة. وأحب الفأل الصالح» .\nأخرجه أحمد (٢/٥٠٧) قال: حدثنا يزيد. قال: أخبرنا هشام بن حسان ومسلم، (٧/٣٣) قال: حدثني حجاج بن الشاعر، قال: حدثني معلى بن أسد، قال: حدثنا عبد العزيز بن مختار، قال: حدثنا ابن عتيق (ح) وحدثني زهير بن حرب، قال: حدثنا يزيد بن هارن، قال: أخبرنا هشام بن حسان.\nكلاهما - هشام، ويحيى - عن محمد بن سيرين، فذكره.\nوعن أبي صالح، عن أبي هريرة ﵁، عن النبي -ﷺ- قال: «لا عدوى ولاطيرة، ولا هامة ولا صفر.» .\nأخرجه البخاري (٧/١٧٥) قال: حدثنا محمد بن الحكم، قال: حدثنا النضر، قال: أخبرنا إسرائيل، قال: أخبرنا أبو حصين، عن أبي صالح، فذكره.\nوعن سنان بن أبي سنان الدولي، أن أبا هريرة ﵁ قال: إن رسول الله -ﷺ- قال: «لاعدوة. فقام أعرابي فقال: أرأيت الإبل تكون في الرمال أمثال الظباء فيأتيه البعير الأجرب فتجرب «.\nأخرجه البخاري (٧/١٨٠) . ومسلم (٧/٣١) قال: حدثني عبد الله بن عبد الرحمن الدارمي.\nكلاهما - البخاري، وعبد الله بن عبد الرحمن - عن أبي اليمان، قال: أخبرنا شعيب، عن الزهري، قال: أخبرني سنان بن أبي سنان الدؤلي، فذكره.\nوعن أبي صالح، عن أبي هريرة، أن رسول الله -ﷺ- قال: «لا غول» .\nأخرجه أبو داود (٣٩١٣) قال حدثنا محمد بن عبد الرحيم بن البرقي، أن سعيد بن الحكم حدثهم. قال: أخبرنا يحيى بن أيوب، قال حدثني ابن عجلان، قال: حدثني القعقاع بن حكيم، وعبد الله بن مقسم، وزيد بن أسلم، وعن أبي صالح، فذكره.","vol":"7","page":634},{"text":"٥٨١٠ - (د) قَطن بن قبيصة عن أبيه قال: سمعت رسول الله - ﷺ- يقول: «العِيَافَةُ والطَّيرةَ والطَّرْقُ: من الجِبْتِ» .\nأخرجه أبو داود، [وقال]: الطَّرْقُ: الزَّجْرُ، والعِيافةُ: الخطُ (١) . ⦗٦٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العِيافة): زجر الطير والتفاؤل بها، كما كانت العرب تفعله، عَاف الطير يَعِيفه: إذا زَجَره.\n(الطَّرْق): الضرب بالعصا، وقيل: هو الخط في الرمل، كما يفعله المنجم لاستخراج الضمير ونحوه، وقد جاء في كتاب أبي داود: «أن الطَّرق الزَّجر، والعِيَافة الخط» .\n(الجِبْت) كل ما عُبِدَ من دون الله، وقيل: هو الكاهن والشيطان.\n_________\n(١) رقم (٣٩٠٧) في الطب، باب في الخط وزجر الطير، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧٧) قال: حدثنا يحيى بن سعيد. وفي (٥/٦٠) قال: حدثنا روح. (ح) وحدثنا محمد بن جعفر، وأبو داود (٣٩٠٧) قال حدثنا مسدد، قال: حدثنا يحيى. والنسائى في الكبري (تحفة الأشراف) (٨/١١٠٦٧) عن إسحاق بن إبراهيم، عن معمر.\nأربعتهم - يحيى بن سعيد، وروح، وابن جعفر، ومعتمر - عن عوف بن أبي جميلة، عن ريحان أبي العلاء، عن قطن بن قبيصة، فذكره.\n(*) قال أبو داود (٣٩٠٨) قال: حدثنا ابن بشار. قال: قال محمد بن جعفر: قال عوف: العيافة: زجز الطير، والطرق: الخط يخط في الأرض.","vol":"7","page":639},{"text":"٥٨١١ - (د) سعد بن مالك - ﵁- أن رسول الله - ﷺ- كان يقول: «لا هامةَ، ولا عدوى، ولا طيرة، وإن تكن الطَّيرَةُ في شيء: ففي الفرسِ، والمرأةِ، والَّدارِ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٢١) في الطب، باب في الطيرة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح أخرجه أبو داود (٣٩٢١) قال:حدثنا موسى بن إسماعيل، ثنا أبان حدثني يحيى أن الحضرمي بن لاحق حدثه، عن ابن المسيب، فذكره.","vol":"7","page":640},{"text":"٥٨١٢ - (د) أنس بن مالك - ﵁ - قال: قال رجل: «يا رسول الله، إنَّا كنَّا في دار، كثُر فيها عددنا، وكثر فيها أموالنا، فتحوَّلْنا إلى دار أخرى، فقلَّ فيها عددُنا، وقلَّت فيها أموالنا؟ فقال رسول الله - ﷺ-: ذَرُوها ذَمِيمة» . أخرجه أبو داود (١) . ⦗٦٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذَرُوها ذَمِيمة) أي: اتركوها مذمومة، وإنما أمرهم بالتحوُّل عنها: إبطالًا لما وقع في نفوسهم من أن المكروه إنما أصابهم بسبب الدَّار وسُكناها، فإذا تحوَّلوا عنها انقطعت مادَّة ذلك الوهم، وزال ما خامرهم من الشُّبهة والوهم الفاسد، والله أعلم.\n_________\n(١) رقم (٣٩٢٤) في الطب، باب في الطيرة، ورواه أيضًا البخاري في \" الأدب المفرد \" رقم (٩١٨) باب الشؤم في الفرس، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبوداود (٣٩٢٤) قال: حدثنا الحسن بن يحيى، ثنا بشر بن عمر، عن عكرمة بن عمار، عن إسحاق عبد الله بن أبي طلحة فذكره.","vol":"7","page":640},{"text":"٥٨١٣ - (ط) يحيى بن سعيد قال: «جاءت امرأة إلى رسول الله - ﷺ-، فقالت: دَار سَكنَّاها، والعددُ كثير، والمالُ وافر، فقلَّ العَدَدُ، وذهب المال؟ فقال: دعوها ذميمة» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٧٢ في الاستئذان، باب ما يتقى من الشؤم، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: إنه محفوظ عن أنس وغيره (يريد الحديث الذي قبله) لكن الذي رواه أبو داود وصححه الحاكم عن أنس أن السائل رجل، وعنده فروة بن مسيك، يدل على أنه هو السائل، وهنا قال: جاءت امرأة إلى رسول الله ﷺ، فيجمع بينهما بأن كلًا من الرجل والمرأة سأل عن ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (١٨٨٤) قال: عن يحيى بن سعيد، به.","vol":"7","page":641},{"text":"٥٨١٤ - (ط) ابن عطية (١) أن رسول الله - ﷺ- قال: «لا عدوى ولا هامَ، ولا صفر، ولا يَحُلَّ الممرِضُ على المصِحِّ، ولْيَحلُلِ المصِحُّ حيث ⦗٦٤٢⦘ شاء، فقالوا: يا رسول الله وما ذاك؟ قال: إنه أذى» أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": كذا رواه يحيى - يعني الليثي -، وتابعه قوم، وقال القعنبي: عن ابن عطية الأشجعي عن أبي هريرة، وتابعه جماعة، منهم عبد الله بن يوسف، وأبو مصعب، ويحيى بن بكير، إلا أنه قال: عن أبي عطية، أي بأداة الكنية، وابن عطية! اسمه عبد الله بن عطية، قيل: هو مجهول، لكن الحديث محفوظ عن أبي هريرة من وجوه، قاله ابن عبد البر، وقد وافق ابن بكير في ذكره بأداة الكنية، بشر بن عمر الزهراني عن مالك، لكنه خالف في صحابيه، فقال: عن أبي برزة، أخرجه الدارقطني في \" اختلاف الموطآت \"، لكنه وهم من أبي هاشم الرفاعي راويه عن أبي بشر، وإنما هو عن أبي هريرة.\n(٢) ٢ / ٩٤٦ في العين، باب عيادة المريض والطيرة، وفيه ضعف وانقطاع، وقد صح معناه من طرق عن أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (١٨٢٧) قال: يحكى عنه: أنه بلغه عن بكير عن عبد الله بن الأشج، فذكره.","vol":"7","page":641},{"text":"٥٨١٥ - (ت) حابس التميمي - ﵁- أنه سمع رسول الله - ﷺ- يقول: «لا شيء في الهام، والعينُ حقٌّ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٦٢) في الطب، باب ما جاء أن العين حق، من حديث يحيى بن أبي كثير، قال: حدثني حية بن حابس التميمي، حدثني أبي أنه سمع رسول الله صلى الله عليه يقول ... الحديث، قال الحافظ ابن حجر في \" الإصابة \" قال ابن السكن: واختلف على يحيى بن أبي كثير فيه، ولم نجده إلا من طريقه، وقال البغوي: لا أعلم له إلا هذا الحديث، وقال ابن عبد البر: في إسناد حديثه اضطراب وسمى أباه ربيعة، قال الحافظ: ومن الاختلاف فيه ما أخرجه ابن أبي عاصم وأبو يعلى من وجه آخر عن يحيى بن أبي كثير: حدثني حية بن حابس قال: سمعت رسول الله ﷺ ... الحديث، فسقط منه \" عن أبيه \" وذكره أبو موسى في آخر حرف الحاء المهملة فقال: حية بياء تحتانية، وأشار إلى الوهم فيه، وأن الصواب: عن حبة بموحدة عن أبيه عن النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف:\n١- أخرجه أحمد (٤/٦٧و ٥/٧٠) قال:حدثنا أبو عامر. والبخاري في الأدب المفرد (٩١٤) قال: حدثنا عبد الله بن محمد،قال: حدثنا أبو عامر. والترمذي (٢٠٦١) قال:حدثنا أبو حفص عمرو بن علي، قال حدثنا يحيى بن كثير أبو غسان العنبري.\nكلاهما - أبو عامر، وأبو غسان - قالا:حدثنا علي بن المبارك.\n٢-وأخرجه أحمد (٥/٧٠) قال:حدثنا عبد الصمد،قال:حدثنا حرب.\nكلاهما -علي، وحرب بن شداد- عن يحيى بن أبي كثير، قال حدثني يحيى التيمي. فذكره.\nقال الترمذي:غريب: «تحفة الأشراف» (٣٢٧٢) .","vol":"7","page":642},{"text":"٥٨١٦ - (م س) الشريد بن سويد - ﵁- قال: «كان في وَفْد ثَقيف رجل مجذُوم، فأرسل إليه النبيُّ - ﷺ-: ارْجع فقد بَايَعناك» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٥٠ في البيعة، باب بيعة من به عاهة، وإسناده صحيح، وقد أبعد المصنف النجعة فالحديث رواه مسلم رقم (٢٢٣١) في السلام، باب اجتناب المجذوم ونحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.\nتكلمه الكتاب الأخير من حرف الطاء\nتقدم في الطب من هذ المجلد\n(*)","vol":"7","page":642},{"text":"<span data-type=\"title\" id=toc-1250>ترجمة الأبواب التي أولها طاء، ولم ترد في حرف الطاء</span>\n(الطَّواف) في كتاب الحج، من حرف الحاء.\n(الطِّيب) في كتاب الحج، [من حرف الحاء]، وفي كتاب الزِّينة، من حرف الزاي.\n(الطَّاعون) في كتاب الطب، من [حرف] الطاء.","vol":"7","page":643},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1251>حرف الظاء</span>\nوفيه كتاب واحد، وهو\n<span data-type=\"title\" id=toc-1252>كتاب الظهار</span>، وفيه فصلان\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظِّهار): هو أن يقول الرجل لزوجته: أنت عليَّ كظهر أمي إذا أراد أن يُحرِّمَها، وكان هذا طلاق الجاهلية، وكذلك الإيلاء: فجعل الله ﷿ له كفَّارة، ولم يعتدَّ به طلاقًا، وأصل هذه الكلمة: أنهم أرادوا: أنت عليَّ كبطن أُمِّي، يعني كجماعها، فكنوا عن البطن بالظهر، لأنه عمود البطن، وللمجاورة، وقيل: إتيان المرأة وظهرها إلى السماء كان مُحَرَّمًا عندهم، وكان أهل المدينة يقولون: إذا أُتِيَت المرأة ووجهها إلى الأرض جاء الولد أحول، فلِقصد الرجل المُطَلِّق منهم إلى التغليظ في تحريم امرأته عليه شبَّهها بالظهر، ثم لم يقنع بذلك حتى جعلها كظهر أمه، وإنما عُدِّي الظهار: بـ «من» لأنهم كانوا إذا ظاهروا من المرأة تجنَّبُوها كما يتجنَّبُون ⦗٦٤٤⦘ المطلَّقة، ويحترزون منها، فكأن قوله: «ظاهر من امرأته» أي: احترز منها واستوحش منها، ونظيره «آلى من امرأته» لمَّا ضُمِّن معنى التَّباعُد منها عُدِّي بـ «من» .\n\n<span data-type=\"title\" id=toc-1253>الفصل الأول: في أحكامه</span>\n٥٨١٧ - (س د ت) عبد الله بن عباس - ﵄- «أن رجلًا أتى النبيَّ - ﷺ- قد ظَاهَر من امرأته، فوقع عليها، فقال: يا رسول الله، إني ظاهَرْتُ من امرأتي، فَوقَعْتُ عليها قبل أن أُكَفِّرَ، قال: وما حَمَلك على ذلك يرحمُك الله؟ قال: رأيتُ خَلخالها في ضوءِ القمر، فقال: لا تَقْرَبْها حتى تَفْعَلَ ما أمرَ الله ﷿» .\nوفي رواية عن عكرمة قال: «تظاهر رجل من امرأته، فأصابها قبل أن يكفِّرَ، فذكر ذلك للنبيِّ - ﷺ-، فقال له النبيُّ - ﷺ-: ما حملك على ذلك؟ قال: رحمك الله يا رسول الله، رأيتُ خلخالها - أو سَاقَها - في ضوء القمر فقال رسول الله - ﷺ-: فاْعتَزِلها حتى تفعل ما أمَركَ الله ﷿» .\nوفي أخرى عن عكرمة قال: «أتى رجل نبيَّ الله - ﷺ-، فقال: ⦗٦٤٥⦘ يا نبيَّ الله، إنه ظاهر من امرأته، ثم غَشِيَها قبل أن يفعلَ ما عليه ...» فذكر الحديث.\nأخرجه النسائي، وقال: المرسل أولى بالصواب من المسند.\nوفي رواية أبي داود عن عكرمة: «أن رجلًا ظاهر من امرأته، ثم وَاقَعها قبل أن يكفر، فأتى النبيَّ - ﷺ-، فأخبره، فقال: ما حملك على ما صنعتَ؟ قال: رأيتُ بياض ساقِها في القمر، قال: فاعْتَزِلها حتى تُكَفِّرَ عنك» .\nوفي أخرى عن عكرمة نحوه، ولم يذكر الساق، وفي أخرى عنه عن ابن عباس بمعناه، وأخرج الترمذي الأولى (١) .\n_________\n(١) رواه الترمذي رقم (١١٩٩) في الطلاق، باب ما جاء في المظاهر يواقع قبل أن يكفر، وأبو داود رقم (٢٢٢١) و(٢٢٢٢) و(٢٢٢٣) و(٢٢٢٤) و(٢٢٢٥) في الطلاق، باب في الظهار، والنسائي ٦ / ١٦٧ في الطلاق، باب الظهار، ورواه أيضًا ابن ماجة والحاكم وصححه، قال الحافظ في \" التلخيص \": ورجاله ثقات، لكن أعله أبو حاتم والنسائي بالإرسال، قال: وفي \" مسند البزار \" طريق أخرى شاهدة لهذه الرواية من طريق خصيف، عن عطاء عن ابن عباس أن رجلًا قال: يا رسول الله إني ظاهرت من امرأتي: رأيت ساقها في القمر فواقعتها قبل أن أكفر، قال: كفر، ولا تعد، قال الحافظ: وفي الباب عن سلمة بن صخر عند الترمذي أيضًا باختصار ولفظه عن النبي ﷺ في المظاهر يواقع قبل أن يكفر، قال: كفارة واحدة وقال: حسن غريب، أقول: وهو عند الترمذي رقم (١١٩٨) في الطلاق، باب ما جاء في المظاهر يواقع قبل أن يكفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٢٣) قال: حدثنا زياد بن أيوب، قال حدثنا إسماعيل. وفي (٢٢٢٥) قال: كتب إلي الحسن بن حريث، قال: أخبرنا الفضل بن موسى، عن معمر. وابن ماجة (٢٠٦٥) قال: حدثنا العباس بن يزيد، قال: حدثنا غندر، قال: حدثنا معمر، والترمذي (١١٩٩) والنسائي (٦/١٦٧) قال: الترمذي: أنبأنا، وقال النسائي: أخبرنا الحسن بن حريث، قال: حدثنا الفضل بن موسى، عن معمر.\nكلاهما - إسماعيل، ومعمر - عن الحكم بن أبان، عن عكرمة، فذكره.\n(*) أخرجه أبو داود (٢٢٢١) قال: حدثنا إسحاق بن إسماعيل الطالقاني، قال حدثنا سفيان. وفي (٢٢٢٢) قال: حدثنا الزعفراني، قال: حدثنا سفيان بن عيينة، في (٢٢٢٥) قال: سمعت محمد بن عيسى يحدث به، قال: حدثنا المعتمر، والنسائي (٦/١٦٧) قال: أخبرنا محمد بن رافع، قال: حدثنا عبد الرزاق. قال: حدثنا معمر. (ح) وأخبرنا إسحاق بن إبراهيم، قال: أنبأنا المعتمر (ح) وأنبأنا محمد بن عبد الأعلى، قال: حدثنا المعتمر.\nثلاثتهم - سفيان بن عيينة، المعتمر، ومعمر - عن الحكم بن أبان، عن عكرمة، مرسلا (ليس فيه ابن عباس) .\n(*) وأخرجه أبو داود (٢٢٢٤) قال: حدثنا أبو كامل، أن عبد العزيز بن المختار حدثهم، قال: حدثنا خالد، قال: حدثني محدث، عن عكرمة، عن النبي -ﷺ-، مرسلا.\n(*) قال النسائى: المرسل أولى بالصواب من المسند، والله - ﷾ - أعلم.","vol":"7","page":643},{"text":"٥٨١٨ - (د) هشام بن عروة - ﵁- «أن جميلة (١) كانت ⦗٦٤٦⦘ تحت أوس بن الصامت، قال: وكان رجلًا به لَمَم فكان إذا اشْتَدَّ لممُه ظاهر من امرأته، ففعل ذلك، فأنزل اللَّه فيه كفَارة الظّهار» . أخرجه أبو داود.\nوله في أخرى عن هشام بن عروة، عن عروة عن عائشة مثله، ولم يذكر لفظه (٢) .\nوزاد رزين «فواقعها - هو أو مُظَاهِر آخر - قبل أن يكفِّرَ، فأتى رسول الله - ﷺ-، فأمره أن يكفِّر كفارة واحدة لا غير» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَمَم) اللَّمم: طرف من الجنون.\n(كفَّارة) الكفَّارة: فَعَّالة من التكفير: التغطية والستر، وهي المرة الواحدة المبالغة في الستر ومَحْو الذَّنْب.\n_________\n(١) قال في \" عون المعبود \": وفي رواية: أن اسم زوجة أوس: خويلة، فلعها كانت تدعى بالاسمين، أو جميلة صفتها، أي: امرأة جميلة كانت تحت أوس والله أعلم. أقول: وسيأتي برقم (٥٨٢٢) .\n(٢) رواه أبو داود رقم (٢٢١٩) و(٢٢٢٠) في الطلاق، باب الظهار، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٢٠) قال: حدثنا هارون بن عبد الله. قال حدثنا محمد بن الفضل. قال: حدثنا حماد بن سلمة، عن هشام بن عروة، عن عروة، فذكره.\n(*) أخرجه أبو داود (٢٢١٩) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن هشام بن عروة، أن جميلة كانت تحت أوس.... الحديث مرسل.","vol":"7","page":645},{"text":"٥٨١٩ - (د) أبو تميمة [طريف بن مجالد] الهجميي - ﵁- أن رسول الله - ﷺ- سمع رجلًا يقول لامرأته: يا أُخَيةُ، [فقال رسول الله - ﷺ-: «أختك هي؟»] فكَرِه ذلك ونهى عنه. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٢١٠) و(٢٢١١) في الطلاق، باب في الرجل يقول لامرأته: يا أختي، وهو مرسل، وذكر أبو داود ما يدل على اضطرابه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢١١) قال:حدثنا محمد بن إبراهيم البزاز،قال: حدثنا أبو نعيم. قال: حدثنا عبد السلام، يعني ابن حرب، عن خالد الحذاء، عن أبي تميمة، فذكره.\n(*) وأخرجه أبو داود (٢٢١٠) قال: حدثنا موسى بن إسماعيل بن قال حدثنا حماد وحدثنا أبو كامل. قال: حدثنا أبو كامل. قال: حدثنا عبد الواحد وخالد الطحان، والمعنى، كلهم عن خالد، عن أبي تميمة الهجيمي، أن رجلا قال لامرأته» .\nيا أخيه، فذكره. ليس فيه: «عن رجل من قومه» .\n(*) قال أبو داود: ورواه عبد العزيز بن المختار، عن خالد، عن أبي عثمان، عن أبي تميمة،عن النبي -ﷺ-.ورواه شعبة، عن خالد، عن رجل عن أبي تميمة، عن النبي -ﷺ-.","vol":"7","page":646},{"text":"٥٨٢٠ - (ط) سعيد بن عمرو بن سليم الزرقي «سأل القاسم بن محمد عن رجل طلَّق امرأته إن هو تزوَّجها، فقال القاسم: إن رجلًا جعل امرأة ⦗٦٤٧⦘ عليه كظهر أمِّه إن هو تزوجها، فأمره عمر إنْ هو تزوَّجها أن لا يَقْرَبَها حتى يكفِّر كفارة المظاهِر» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٥٩ في الطلاق، باب ظهار الحر، وإسناده منقطع، فإن القاسم بن محمد لم يدرك عمر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (١٢١٧) عن سعيد بن عمرو بن سليم به.","vol":"7","page":646},{"text":"<span data-type=\"title\" id=toc-1254>الفصل الثاني: في الكفارة ومقدارها</span>\n٥٨٢١ - (د ت) سلمة بن صخر البياضي - ﵁- قال: «كنتُ امرءًا أُصِيب من النساء ما لا يُصيِبُ غيري، فلما دخل شهر رمضان خِفْتُ إن أصبتُ من امرأتي شيئًا تَتَايَعَ (١) بي حتى أُصْبِحَ، فظاهرتُ منها حتى ينسلخ شهرُ رمضان، فبينا هي تَخْدِمُني ذات ليلة، إذ تكشَّف لي منها شيء، فما لَبِثْتُ أن نَزَوْتُ عليها، فلما أصبحتُ خرجتُ إلى قومي، فأخبرتهم الخبرَ، قال: فقلت: امْشُوا معي إلى رسول الله - ﷺ-، قالوا: لا والله، فانطلقت إلى النبيِّ - ﷺ-، فأخبرته، فقال: أنت بذاك يا سلمةُ؟ قلت: أنا بذاك يا رسول الله، مرتين، وأنا صابر لأمر الله، فاحْكم فيَّ ما أَرَاكَ الله، قال: حَرِّرْ رقبة، قلت: والذي بعثك بالحق، ما أملك رقبة غيرها- وضربتُ صفحةَ رقبتي - قال: فَصُمْ شهرين متتابعين، قلت: وهل أصَبْتُ الذي أصبتُ إلا من الصيام؟ قال: فأطْعِمْ وَسْقًا من تَمْرِ بين ستِّين مسكينًا، قلت: ⦗٦٤٨⦘ والذي بعثك بالحق، لقد بتْنا وَحْشَيْن، ما أملك لنا طعامًا (٢) . قال: فانطَلِقْ إلى صاحب صدقة بني زُرَيْق، فَلْيَدْفَعها إليك، فأطعم ستين مسكينًا وَسْقًا من تمرٍ، وكلْ أنت وعِيَالُكَ بَقيَّتَها، فرجعتُ إلى قومي فقلتُ: وجدتُ عندكم الضِّيقَ وسوءَ الرأي، ووجدت عند النبيِّ - ﷺ- السَّعَة وحسن الرأي، وقد أمرني - أو أمر لي - بصدقتكم، قال ابن إدريس (٣): وبياضةُ: بطْن من بني زُرَيق» أخرجه أبو داود.\nوفي رواية الترمذي قال: «كنت رجلًا قد أُوتيتُ من جِمَاع النَّساءِ ما لم يُوتَ غيري، فلما دخل رمضان تظاهرتُ من امرأتي حتى يَنْسَلِخَ رمضان، فَرَقًا من أن أُصِيبَ منها في ليلي، فأتتَايعَ في ذلك إلى أن يُدْرِكَني النهار، وأنا لا أقدر أن أنْزِعَ، فبينما هي تَخْدِمُني ذاتَ ليلة، إذْ تَكَّشفَ منها شيء، فوثبتُ عليها، فلما أصبحتُ غدوت على قومي، فأخبرتُهم خبري، فقلت: انطلقوا معي إلى رسول الله - ﷺ- فأخْبِرُوه بأمري، فقالوا: لا والله، لا نفعل، نتَخَوَّفُ أن ينزل فينا قرآن، أو يقول فينا رسول الله - ﷺ- مَقَالَة يَبْقى علينا عارُها، ولكن اذهبْ أنت فاصْنَع ما بَدَا لك، قال: فخرجت، فأتيتُ رسول الله - ﷺ-، فأخبرتُهُ خبري، فقال: أنتَ بذاك؟ قلت: أنا بذاك، قال: أنتَ بذاك؟ قلتُ: أنا بذاك، قال: أنتَ بذاك؟ ⦗٦٤٩⦘ قلت: أنا بذاك، وها أنذا، فأمْضِ فيَّ حكم الله، فإني صابر لذلك، قال: أَعْتِق رقبة، قال: فضربتُ صفحةَ عُنُقي بيدي، فقلت: والذي بعثك بالحقِّ نبيًّا، ما أصْبَحْتُ أملك غيرَها، قال: فَصُمْ شهرين، قلت: يا رسول الله، وهل أصابني ما أصابني إِلا في الصيام، قال: فأطْعِمْ ستِّين مسكينًا، قلت: والذي بعثك بالحق، لقد بِتْنَا لَيْلَتَنَا هذه وَحْشى، ما لنا عَشاء، قال: اذهب إِلى صاحب صدقة بني زريق، فقل له فليدْفعها إِليك، فأطْعِم عنك منها وَسقًا ستِّين مسكينًا، ثم اسْتَعِنْ بسائره عليك وعلى عِيالك، قال: فرجعتُ إِلى قومي، فقلت: وجدتُ عندكم الضِّيقَ وسُوءَ الرأي، ووجدتُ عند رسول الله - ﷺ- السَّعَةَ والبركة، وأمر لي بصدقتكم، فَادْفَعُوها إِليَّ، فدفعوها إِليَّ» . قال الترمذي: قال محمد [يعني محمد بن إسماعيل البخاري]: سليمان بن يسار لم يسمع عندي من سلمة بن صخر.\nوفي رواية للترمذي: «أن سَلْمان بن صخر الأنصاري - أحدَ بني بياضة - جعل امرأته عليه كظهر أُمِّه، حتى يمضي رمضان، فلما مضى نصف من رمضان وقع عليها ليلًا، فأتى رسول الله - ﷺ- فذكر ذلك له، فقال رسول الله - ﷺ-: أعْتِقْ رقبة، قال: لا أجدها، قال: فصُمْ شهرين متتابعين، قال: لا أستطيع، قال: أطعم ستيَّن مسكينًا، قال: لا أجدُ، فقال رسول الله - ﷺ- لفَرْوَةَ بن عمرو: أَعْطِه ذلك العَرَق - وهو مِكْتل يأخُذ خمسة عشر صاعًا، أو ستة عشر صاعًا - إطعامُ ستين مسكينًا» . ⦗٦٥٠⦘\nقال الترمذي: يقال: سلمان بن صخر، وسلمة بن صخر البياضي.\nوله في أخرى عن سلمة بن صخر عن النبيِّ - ﷺ- في المظاهر يُواقع قبل أن يكفِّر، قال: «كفارة واحدة» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَزَوت) عليها: وَثَبْت عليها، أراد: الجماع.\n(فَرَقًا) الفَرَق: الفزع والخوف.\n(التَّتَايُع): التَّهَافُت في الشر واللجاج فيه، والسكران يتتايع، أي: يرمي بنفسه، ولا يكون التتايع إلا في الشر.\n(وَسْق) الوَسق: ستون صاعًا، والصاع أربعة أمداد، والمد رطل وثلث بالعراقي، أو رطلان، على اختلاف المذهبين.\n(وَحْشَيْن) رجل وحْش: إذا لم يكن له طعام من قوم أوحْاش، وأوحَش الرجل: جاع، وتوَّحش الرجل، أي: خلا بطنه من الجوع، وقد جاء في كتاب الترمذي: «لقد بِتْنَا ليلتنا هذه وَحْشى» كأنه قال: جماعة وَحْشى» .\n_________\n(١) في نسخ أبي داود المطبوعة: خفت أن أصيب من امرأتي شيئًا يتايع، وفي بعض النسخ: يتتايع.\n(٢) في نسخ أبي داود المطبوعة: ما لنا طعام.\n(٣) هو عبد الله بن إدريس بن يزيد بن عبد الرحمن بن الأسود الأودي الزعافري أبو محمد الكوفي أحد الرواة.\n(٤) رواه أبو دود رقم (٢٢١٣) في الطلاق، باب في الظهار، والترمذي رقم (١٢٠٠) في الطلاق، باب ما جاء في كفارة الظهار، ورقم (٣٢٩٥) في التفسير، باب ومن سورة المجادلة، ورواه أيضًا ابن ماجة رقم (٢٠٦٢) في الطلاق، باب الظهار، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٣٧) قال: حدثنا عبد السلام بن حرب الملائي، عن إسحاق بن عبد الله بن أبي فروة. وأبو داود (٢٢١٧) قال: حدثنا ابن السرح، قال حدثنا ابن وهب، قال: أخبرني ابن لهيعة، وعمرو بن الحارث.\nثلاثتهم - إسحاق، وابن لهيعة، وعمرو - عن بكير بن عبد الله بن الأشج.\n٢- وأخرجه أحمد (٤/٣٧) قال حدثنا يزيد بن هارون. وفي (٥/٤٣٦) قال: حدثنا عبد الله بن إدريس. والدارمي (٢٢٧٨) قال: حدثنا زكريا بن عدي، قال: حدثنا عبد الله بن إدريس. وأبو داود (٢٢١٣) قال: حدثنا عثمان بن أبي شيبة، ومحمد بن العلاء، ومحمد بن سليمان الأنباري، وعن ابن إدريس وابن ماجة (٢٠٦٢) قال: حدثنا أبو بكر بن أبي شيبة قال حدثنا عبد الله بن نمير. وفي (٢٠٦٤) قال: حدثنا عبد الله بن سعيد، قال: حدثنا عبد الله بن إدريس. والترمذي (١١٩٨) قال حدثنا أبو سعيد الأشج، قال حدثنا عبد الله بن إدريس. وفي (٣٢٩٩) قال حدثنا عبد بن حميد، والحسن بن علي، قالا حدثنا يزيد بن هارون، ابن خزيمة (٢٣٧٨) قال: حدثنا يعقوب بن إبراهيم الدورقي، الحسن بن محمد الزعفراني ومحمد بن يحيى، وأحمد بن سعيد الدارمي، وأحمد بن الخليل، قالوا: حدثنا يزيد بن هارون.\nثلاثتهم - يزيد بن هارون، وابن إدريس، وابن نمير - عن محمد بن إسحاق، عن محمد بن عمرو بن عطاء.\nكلاهما - بكير، ومحمد بن عمرو - عن سليمان بن يسار، فذكره.\n(*) أخرجه الترمذي (١٢٠٠) قال: حدثنا إسحاق بن منصور، قال: أنبأنا هارون بن إسماعيل الخزاز، قال: أنبأنا علي بن المبارك، قال: أنبأنا يحيى بن أبي كثير، قال: أنبأنا أبو سلمة، ومحمد بن عبد الرحمن بن ثوبان، أن سليمان بن صخر الأنصاري أحد بني بياضة جعل امرأته عليه كظهر أمه، فذكر الحديث مرسلا.\n(*) رواية إسحاق بن عبد الله بن أبي فروة، عن كثير بن عبد الله بن الأشج «تظاهرت من امرأتي، ثم وقعت بها قبل أن أُكفر، فسألت النبي -ﷺ- فأفتاني بالكفارة» .\n(*) في رواية ابن لهيعة، وعمرو بن الحارث، عن بكير بن عبد الله بن الأشج: «فأتي رسول الله -ﷺ- بتمر، فأعطاه إياه، وهو قريب من خمسة عشر صاعا، قال: تصدق بهذا. قال: فقال: يارسول الله، على افقر مني ومن أهلي؟ فقال رسول الله -ﷺ-: كله أنت وأهلك» .\n(*) رواية عبد الله بن سعيد أبي سعيد الأشج، عن عبد الله بن إدريس: «في المظاهر يواقع قبل أن يكفر. قال: كفارة واحد» .\nفي رواية يزيد بن هارون. ورواية زكريا بن عدي، وعثمان بن أبي شيبة ومحمد بن العلاء، ومحمد بن سليمان الأنباري، عن ابن إدريس زيادة: «قال: فرجعت إلى قومي فقلت: وجدت عندكم الضيق وسوء الرأي، ووجدت عند رسول الله -ﷺ- السعة والبركة قد أمر لي بصدقتكم فادفعوها لي. قال: فدفعوها إلي» .\n(*) قال الترمذي: قال محمد - يعني البخاري - سليمان بن يسار لم يسمع عندي من سلمة بن صخر.","vol":"7","page":647},{"text":"٥٨٢٢ - (د) خويلة بنت مالك بن ثعلبة - ﵂- قالت: «ظاهر مني زوجي أَوسُ بن الصامتِ، فجئتُ رسول الله - ﷺ- أشكو إليه، ورسول الله - ﷺ- يُجادلني فيه، ويقول: اتق الله، فإنه ابنُ عمِّك، فما بَرِحتُ حتى نزل القرآن ﴿قَدْ سَمِعَ اللَّهُ قَولَ التي تُجَادِلُكَ في زَوِجهَا﴾ [المجادلة: ١] إلى الفرض، فقال: يُعتق رقبة، قالت: لا يجد، قال: فيصوم شهرين متتابعين، قالت: يا رسول الله، إنه شيخ كبير، ما به من صيام، قال: فلْيُطْعِم ستَّين مسكينًا، قالت: ما عنده شيء يتصدَّق به، قال: فإني سأُعينُه بعَرَق من تمر، قلت: يا رسول الله، وإني أُعينُه بعَرَق آخر، قال: قد أَحْسَنْتِ، اذهبي فأطعمي بها عنه ستين مسكينًا، وارجعي إلى ابن عمِّك، قال: والعَرَق ستون صاعًا» .\nوفي رواية بهذا الإسناد نحوه، إلا أنه قال: «والعَرَق: مِكتَل يسعُ ثلاثين صاعًا» قال أبو داود: هذا أصح الحديثين.\nوفي رواية عن أبي سلمة بن عبد الرحمن قال: «العَرقُ: زِنْبِيل يأخُذُ خمسةَ عشر صاعًا» .\nوفي أخرى بهذا الخبر قال: «فأُتيَ رسول الله - ﷺ- بتَمْر، فأعطاه إياه، وهو قريب من خمسة عشر صاعًا، فقال: تصدَّقْ بهذا، فقال: يا رسول الله على أفْقَر مني ومن أهلي؟ فقال رسول الله - ﷺ-: كلْهُ أنت وأهلُك» . ⦗٦٥٢⦘\nوفي أخرى عن عطاء [بن يسار] عن أوس أخي عبادة بن الصامت «أن النبيَّ - ﷺ- أعْطَاه خمسة عشر صاعًا من شعير، إطعام ستين مسكينًا» . قال أبو داود: عطاء لم يُدركْ أوس بن الصامت، هذا مرسل، أوس من أهل بدر، قديم الموت، وإنما رَوَوه عن الأوزاعي عن عطاء أن أوسًا قال، وعطاء لم يسمع من أوس، والناس كلّهم رووه عن عطاء عن أوس (١) .\n\nتم - بعون الله تعالى وتوفيقه - الجزء السابع من كتاب «جامع الأصول في أحاديث الرسول - ﷺ -» ويليه الجزء الثامن، وأوله حرف العين، ويبدأ بكتاب العلم\n_________\n(١) رقم (٢٢١٤) و(٢٢١٥) و(٢٢١٦) و(٢٢١٧) و(٢٢١٨) في الطلاق، باب في الظهار، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤١٠) قال: حدثنا سعد بن إبراهيم ويعقوب. قالا: حدثنا أبي. وأبو داود (٢٢١٤) قال: حدثنا الحسن بن علي، قال: حدثنا يحيي بن آدم، قال حدثنا ابن إدريس وفي (٢٢١٥) قال: حدثنا الحسن بن علي، قال: حدثنا عبد العزيز بن يحيى قال: حدثنا محمد بن سلمة.\nثلاثتهم - إبراهيم بن سعد، وابن إدريس، ومحمد بن سلمة - عن محمد بن إسحاق، عن معمر بن عبد الله بن حنظلة، عن يوسف بن عبد الله بن سلام","vol":"7","page":651},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1255>حرف العين</span>\nويشتمل على ستة كتب: كتاب العلم، كتاب العَفْو والمغفرة، كتاب العِتق والتدبير، والكتابة ومُصَاحَبة الرقيق، كتاب العِدَّة والاستبراء، كتاب العارِيَّة، كتاب العُمرى والرُّقْبى\n<span data-type=\"title\" id=toc-1256>الكتاب الأول: في العِلْم</span>، وفيه ستة فصول\n<span data-type=\"title\" id=toc-1257>الفصل الأول: في الحث عليه</span>\n٥٨٢٣ - (خ م) حميد [بن عبد الرحمن بن عوف الزهري] قال: سمعتُ معاويةَ يَخطُب قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَن يُرِدِ الله بهِ خيرًا يُفَقِّههُ في الدِّين، وإِنما أَنا قَاسِم، ويُعطي الله، وَلَن يَزَالَ أَمْرُ هذه الأمة مُستقيمًا ⦗٤⦘ حتَّى تَقُومَ السَّاعَةُ، وَحتى يَأْتِيَ أمرُ الله» . أخرجه البخاري، ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يفقهه في الدِّين) الفقه: الفهم والدراية، والعلم في الأصل، وقد جعله العُرف خاصًا بعلم الشريعة، وخاصة بعلم الفروع، فإذا قيل: فقيه، علم أنه العالم بعلوم الشرع، وإن كان كل عالم بعلم فقيهًا، يقال: فَقِه الرجل- بالكسر - إذا علم، وفقُه - بالضم- إذا صار فقيهًا، وتفقَّه: إذا تعاطى ذلك، وفقَّهه الله، أي: عرَّفه وبصَّره.\n_________\n(١) رواه البخاري ٦ / ١٥٢ في الجهاد، باب قول الله تعالى: ﴿فأن لله خمسه وللرسول﴾، وفي العلم، باب من يرد الله به خيرًا يفقهه في الدين، وفي الاعتصام، باب قول النبي ﷺ: لا تزال طائفة من أمتي ظاهرين على الحق، ومسلم رقم (١٠٣٧) في الإمارة، باب فضل الرمي والحث عليه وذم من علمه ثم نسيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٠١) قال: حدثنا أبو سلمة الخزاعي، قال: أخبرنا ليث، يعني ابن سعد، عن يزيد بن الهاد، عن عبد الوهاب بن أبي بكر، والدارمي (٢٣٠) قال: أخبرنا عبد الله بن صالح، قال: حدثني الليث، عن يزيد بن عبد الله بن أسامة بن الهاد، عن عبد الوهاب. والبخاري (١/٢٧) قال: حدثنا سعيد بن عفير، قال: حدثنا ابن وهب، عن يونس. وفي (٤/١٠٣) قال: حدثنا ابن موسى، قال: أخبرنا عبد الله، عن يونس. وفي (٩/١٢٥) قال: حدثنا إسماعيل، قال: حدثنا ابن وهب، عن يونس. ومسلم (٣/٩٥) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nكلاهما - عبد الوهاب، ويونس - عن ابن شهاب الزهري، عن حميد بن عبد الرحمن، فذكره.","vol":"8","page":3},{"text":"٥٨٢٤ - (ت) عبد الله بن عباس - ﵄ - قال: قال رسول الله - ﷺ-: «مَنْ يُرِدِ الله بِهِ خيرًا يُفَقِّهه في الدِّين» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٤٧) في العلم، باب إذا أراد الله بعبد خيرًا فقهه في الدين، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن عمر وأبي هريرة ومعاوية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٠٦) (٢٧٩١) قال: حدثنا سليمان. والدارمي (٢٣١و ٢٧٠٩) قال: أخبرنا سعيد بن سليمان. والترمذي (٢٦٤٥) قال:حدثنا علي بن حجر.\nثلاثتهم - سليمان، وسعيد بن سليمان، وعلي بن حجر- عن إسماعيل بن جعفر، قال: أخبرني عبد الله بن سعيد بن أبي هند، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"8","page":4},{"text":"٥٨٢٥ - (د ت) قيس بن كثير (١) - ﵀ - قال: كنتُ جالسًا مع أبي الدَّرْدَاء في مسجد دِمَشْقَ، فجاءه رجل، فقال: يا أبا الدرداء، إِني جئْتُكَ من مدينَةِ الرَّسولِ - ﷺ-، لحديث بلغني أنك تُحَدِّثُه عن ⦗٥⦘ رسولِ الله - ﷺ-، ما جئتُ لحاجة، قال: فإِني سمعتُ رسولَ الله - ﷺ- يقول: «مَن سَلَك طريقًا يطلبُ فيه علمًا: سلك الله بِهِ طريقًا من طُرُق الجنَّة، وإن الملائكة لَتَضَعُ أَجْنِحَتها رِضىً لطالب العلم، وإن العالم لَيَسْتَغْفِرُ لَهُ مَن في السماوات ومَن في الأرض، والحيتَانُ في جَوف الماء، وإن فَضْلَ العالم على العابد كَفضل القمر ليلة البدر على سائرِ الكواكب، وإِن العلماءَ وَرَثَةُ الأنبياء، وإن الأنبياءَ لم يُوَرِّثُوا دِينارًا ولا دِرْهمًا، وَرَّثوا العلم، فمن أَخَذَهُ أخذ بِحظٍّ وَافِر» .\nوفي رواية عن عثمان بن أبي سَودة عن أبي الدرداء عن النبيِّ - ﷺ- بمعناه. أخرجه أبو داود، ولم يذكر لفظ الرواية الثانية.\nوفي رواية الترمذي قال: قَدِمَ رجل المدينة على أبي الدرداء وهو بدمشقَ، فقال: ما أقْدَمَك يا أخي؟ قال: حديث بلغني أَنَّكَ تحدِّثه عن رسولِ الله - ﷺ-، قال: أما جئتَ لحاجة؟ قال: لا، قال: أمَا قَدِمْتَ لِتجارة؟ قال: لا، قال: ما جئتُ إِلا في طلب هذا الحديث، قال: فإني سمعتُ رسولَ الله - ﷺ- يقول: «من سلك طريقًا يَبْتَغِي فيه علمًا، سلك الله به طريقًا إلى الجنة، وإن الملائكة لَتَضع أجنحتها رِضىً لطالب العلم، وإن العالم ليستغفر له مَن في السماوات، ومن في الأرض، حتى الحيتانُ في الماء، ⦗٦⦘ وفضلُ العالم على العابد كفضل القمر على سائر الكواكب، إن العلماء ورثةُ الأنبياء، إِن الأنبياءَ لم يُورِّثوا دينارًا ولا درهمًا، إِنَّما وَرَّثُوا العلم، فمن أخذ بِهِ فقد أخذ بحظٍّ وافر» .\nقال الترمذي: وليس إسنادهُ عندي بمتصل.\nوأخرجه أبو داود عن كثير بن قيس، وأخرجه الترمذي عن قيس بن كثير، وقال: هكذا حدثنا محمود بن خِداش هذا الحديث، وقال: وإنما يُروى هذا الحديث عن عاصم بن رجاء بن حَيْوَةَ عن داود بن جميل عن كثير بن قيس عن أبي الدرداء عن النبيِّ - ﷺ-، وهذا أصح من حديث محمود بن خِداش (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تضع أجنحتها لطالب العلم) معنى وضع أجنحة الملائكة لطالب العلم: التواضع والخشوع، تعظيمًا لطالب العلم، وتوقيرًا للعلم، لقوله تعالى: ﴿واخِْفض لهما جَنَاح الذُّلِّ من الرَحْمَة﴾ [الإسراء: ٢٤] وقيل: وضع الجناح معناه: الكف عن الطيران، أراد: أن الملائكة لا تزال عنده، لقوله - ﷺ-: «ما من قوم يذكرون الله ﷿ إلا حفتهم الملائكة» وقيل: ⦗٧⦘ معناه: بسط الجناح وفرشه لطالب العلم، لتحمله عليها، وتبلغه حيث يريد، ومعناه: المعونة.\n_________\n(١) ويقال: كثير بن قيس، كما ذكره أبو داود، وهو أكثر، كما قال الحافظ في \" التقريب \" و\" التهذيب \"، وهو ضعيف، ولكن تابعه عند أبي عثمان بن أبي سودة.\n(٢) رواه أبو داود رقم (٣٦٤١) و(٣٦٤٢) في العلم، باب الحث على طلب العلم، والترمذي رقم (٢٦٨٣) و(٢٦٨٤) في العلم، باب ما جاء في فضل الفقه على العبادة، ورواه أيضًا أحمد، وابن ماجة، والدارمي، وابن حبان في \" صحيحه \"، وغيرهم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٩٦) قال: حدثنا الحكم بن موسى، قال: حدثنا ابن عياش. والدارمي (٣٤٠) قال: أخبرنا نصر بن علي، قال: حدثنا عبد الله بن داود، وأبو داود (٣٦٤١) قال: حدثنا مسدد بن مسرهد، قال: حدثنا عبد الله بن داود، وابن ماجة (٢٢٣) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا عبد الله بن داود.\nكلاهما - إسماعيل بن عياش، وعبد الله بن داود - عن عاصم بن رجاء بن حيوة، عن داود بن جميل، عن كثير بن قيس، فذكره\n(*) أخرجه أحمد (٥/١٩٦) . والترمذي (٢٦٨٢) قال: حدثنا محمود بن خداش البغدادي.\nكلاهما - أحمد بن حنبل، ومحمود - عن محمد بن يزيد الواسطي، قال: حدثنا عاصم بن رجاء بن حيوة، عن قيس بن كثير. قال: قدم رجل من المدينة على أبي الدرداء، وهو بدمشق ... فذكره ليس فيه (داود بن جميل) وقال: قيس بن كثير.\nوبمعناه: أخرجه أبو داود (٣٦٤٢) قال: حدثنا محمد بن الوزير الدمشقي، قال: حدثنا الوليد. قال: لغيب شبيب بن شيبة، فحدثني به عن عثمان بن أبي سودة، فذكره.\nوقال الترمذي: ولا نعرف هذا الحديث إلا من حديث عاصم بن رجاء بن حيوة، ليس هو عندي بمتصل هكذا حدثنا محمود بن خداش بهذا الإسناد.\nوإنما يروى هذا الحديث عن عاصم بن رجاء بن حيوة عن الوليد بن جميل عن كثير بن قيس عن أبي الدرداء عن النبي -ﷺ- وهذا أصح من حديث محمود بن خداش، ورأي محمد بن إسماعيل هذا أصح.","vol":"8","page":4},{"text":"٥٨٢٦ - (د ت) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «من سلك طريقًا يَلْتَمِسُ فيه علمًا: سهَّل الله له طريقًا إِلى الجنة» . أخرجه الترمذي.\nوفي رواية أبي داود: «ما من رجل يسلك طريقًا، يعني (١): يطلب فيه علمًا، إِلا سَهَّل الله له طريقًا إِلى الجنة، وَمَن أبْطَأَ بِهِ عَمَلُه: لم يُسْرِعْ بِهِ نَسَبُه» (٢) .\n_________\n(١) لفظة \" يعني \" ليست في نسخ أبي داود المطبوعة.\n(٢) رواه أبو داود رقم (٣٦٤٣) في العلم، باب الحث على طلب العلم، والترمذي رقم (٢٦٤٨) في العلم، باب إذا أراد الله بعبد خيرًا فقهه في الدين، وقال الترمذي: هذا حديث حسن، وهو كما قال، وقد رواه مسلم مطولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم وهو من حديث «من نفس عن مؤمن كربة من كرب الدنيا ...» .","vol":"8","page":7},{"text":"٥٨٢٧ - (ت) أنس بن مالك - ﵁ -: أن رسولَ الله - ﷺ- قال: «من خرج في طلب العلم فهو في سبيل الله حتى يرجع» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٤٣) في العلم، باب فضل طلب العلم، وإسناده ضعيف، ورواه بعضهم فلم يرفعه، ولكن له شاهد بمعناه عند ابن ماجة رقم (٢٢٧) من حديث أبي هريرة بلفظ \" من جاء مسجدي هذا لم يأته إلا لخير يتعلمه أو يعلمه فهو بمنزلة المجاهد في سبيل الله \"، وإسناده حسن، ولذلك قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٤٧) قال: حدثنا نصر بن علي قال: حدثنا خالد بن يزيد العتكي عن أبي جعفر الرازي عن الربيع بن أنس، فذكره وقال الترمذي: هذا حديث حسن غريب، ورواه بعضهم، فلم يرفعه.","vol":"8","page":7},{"text":"٥٨٢٨ - (ت) سخبرة - ﵁ - عن النبيِّ - ﷺ- قال: «مَن طلب العلم كان كفَّارة لما مضى» . أخرجه الترمذي، وقال: هو ضعيف الإسناد (١) .\n_________\n(١) رواه الترمذي رقم (٢٦٥٠) في العلم، باب فضل طلب العلم، من حديث أبي داود الأعمى عن عبد الله بن سخبرة عن سخبرة، وأبو داود الأعمى نفيع بن الحارث، ويقال له: نافع، متروك كما قال الحافظ ابن حجر في \" التقريب \" قال الحافظ: وقد كذبه ابن معين، وقال الترمذي: ولا نعرف لعبد الله بن سخبرة كبير شيء، ولا لأبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٤٨) قال:حدثنا محمد بن حميد الرازي، قال:حدثنا محمد بن المعلى، قال: حدثنا زياد بن خيثمة عن أبي داود عن عبد الله بن سخبرة، فذكره.\nوقال الترمذي: هذا حديث ضعيف الإسناد،أبو داود يضعف، ولا نعرف لعبد الله بن سخبرة كبير شيء ولا لأبيه، واسم أبي داود نفيع الأعمى، تكلم فيه قتادة وغير واحد من أهل العلم.","vol":"8","page":7},{"text":"٥٨٢٩ - (ت) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «تَعَلَّموا الفرائض والقرآن، وعَلِّموا الناس، فَإِني مَقْبُوض» .\nأخرجه الترمذي (١)، وقال: وروي عن ابن مسعود نحوه بمعناه.\nزاد رزين في حديثه: «وإن مَثَل العالم الذي لا يعلَمُ الفرائضَ كمثَل البُرْنُسِ لا رأسَ له» .\n_________\n(١) رقم (٢٠٩٢) في الفرائض، باب ما جاء في تعليم الفرائض، من حديث عوف الأعرابي عن شهر ابن حوشب عن أبي هريرة ﵁، وقال الترمذي: هذا حديث فيه اضطراب، وبينه بقوله: وروى أبو أسامة هذا الحديث عن عوف عن رجل يقال له: سليمان بن جابر عن ابن مسعود عن النبي ﷺ، وسليمان بن جابر مجهول، ومع ذلك فقد صححه الحاكم ووافقه الذهبي، قال الحافظ في \" التلخيص \": وفي الباب عن أبي بكرة، أخرجه الطبراني في \" الأوسط \" في ترجمة علي بن سعيد الرازي، أقول: وإسناده ضعيف، قال الحافظ: وعن أبي هريرة رواه الترمذي من طريق عوف عن شهر عنه، وهو مما يعلل به طريق ابن مسعود، فإن الخلاف فيه على عوف الأعرابي، قال الترمذي: فيه اضطراب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٢٠٩١) قال:حدثنا عبد الأعلى بن واصل. قال: حدثنا محمد بن القاسم الأسدي، قال: حدثنا الفضل بن دلهم. قال:حدثنا عوف، عن شهر بن حوشب، فذكره\nوله شاهد بلفظ: «يا أبا هريرة تعلموا الفرائض وعلموها فإنه نصف العلم. وهو ينسي. وهو أول شيء ينزع من أمتي» .\nأخرجه ابن ماجة (٢٧١٩) قال:حدثنا إبراهيم بن المنذر الحزامي. قال: حدثنا حفص بن عمر بن أبي العطاف. قال: حدثنا أبو الزناد، عن الأعرج، فذكره.\nوقال الترمذي: هذا حديث فيه اضطراب، وروى أبو أسامة هذا الحديث عن عوف، عن رجل عن سليمان بن جابر عن ابن مسعود عن النبي -ﷺ- حدثنا بذلك الحسين بن حريث، أخبرنا أبو أسامة عن عوف بهذا بمعناه، ومحمد بن القاسم الأسدي قد ضعفه أحمد بن حنبل وغيره.","vol":"8","page":8},{"text":"٥٨٣٠ - (خ) عقبة بن عامر - ﵁ - قال: سمعت رسولَ الله - ﷺ- يقول: «تعلَّموا الفرائض قبل الظَّانِّين (١)» - يعني: الذين يتكلَّمون بالظّن. أخرجه البخاري في ترجمة باب (٢) .\n_________\n(١) في نسخ البخاري المطبوعة: تعلموا قبل الظانين.\n(٢) كذا في الأصل: أخرجه البخاري في ترجمة باب، وفي المطبوع: أخرجه رزين، وقد ذكره البخاري معلقًا ١٢ / ٣ في الفرائض، باب تعليم الفرائض من قول عقبة بن عامر، قال الحافظ في \" الفتح \": هذا الأثر لم أظفر به موصولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الفرائض - باب تعلم الفرائض وقال الحافظ في «الفتح» (١٢/٦): هذا الأثر لم أظفر به موصولا.","vol":"8","page":8},{"text":"٥٨٣١ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسول الله ⦗٩⦘ ﷺ-: «لن يَشْبَعَ المؤمنُ من خَيْر يسمعه، حتى يكون مُنْتَهَاهُ الجنة» . أخرجه الترمذي (١) .\nوزاد رزين: «وكلُّ عالم غَرْثَانُ إلى علم (٢)، والكلمةُ الحكيمة من الحكمة ضَالَّةُ كلِّ حكيم، فحيث وجدها فهو أحَقُّ بها» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغَرْثَان): الجائع.\n(الضَّالة): الشيء الضائع، شبّه الكلمة الحكيمة بالناقة الضائعة من صاحبها.\n_________\n(١) رقم (٢٦٨٧) في العلم، باب ما جاء في فضل الفقه على العبادة، من حديث دراج عن أبي الهيثم عن أبي سعيد الخدري ﵁، ودراج عن أبي الهيثم ضعيف، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب.\n(٢) هذا المقطع من هذه الرواية جاء في جملة حديث عند الدارمي ١ / ٨٦ و٨٧ في المقدمة، باب من هاب الفتيا مخافة السقط، وإسناده منقطع.\n(٣) هو بمعنى الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٢٨٨٦) قال: حدثنا عمر بن حفص الشيباني البصري، قال: حدثنا عبد الله بن وهب، عن عمرو بن الحارث، عن دراج، عن أبي الهيثم، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.\nقلت: رواية دراج، عن أبي الهيثم، عن أبي سعيد، ضعيفة.","vol":"8","page":8},{"text":"٥٨٣٢ - (ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «الكلمةُ الحِكْمَةُ ضَالَّةُ المؤمن، فحيث وجدها فهو أحق بها» . أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٨٨) في العلم، باب ما جاء في عالم المدينة، ورواه أيضًا ابن ماجة رقم (٤١٦٩) في الزهد، باب الحكمة، من حديث إبراهيم بن الفضل المخزومي عن سعيد المقبري عن أبي هريرة ﵁، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وإبراهيم بن الفضل المخزومي، ضعيف في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه ابن ماجة (٤١٦٩) قال: حدثنا عبد الرحمن بن عبد الوهاب. والترمذي (٣٦٨٧) قال: حدثنا محمد بن عمر بن الوليد الكندي\nكلاهما - عبد الرحمن بن عبد الوهاب، ومحمد بن عمر - قالا: حدثنا عبد الله بن نمير، عن إبراهيم بن الفضل، عن سعيد المقبري، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه وإبراهيم بن الفضل المدني المخزومي، يضعف في الحديث من قبل حفظه.\nقلت: وقال الحافظ في «التهذيب» (١/١٥١): وذكر العقيلي من مناكير، فذكر الحديث.","vol":"8","page":9},{"text":"٥٨٣٣ - (د) عبد الله بن عمرو بن العاص - ﵄ - أن رسولَ الله - ﷺ- قال: «العلمُ ثلاثة، وما سِوَى ذلك فهو فَضْل: آية مُحْكَمَة، أو سُنَّة قائمة، أَو فَرِيضَة عادلة» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الآية المحكمة) هي التي لا اشتباه فيها ولا اختلاف، أو ما ليس بمنسوخ.\n(السُّنة القائمة) هي الدائمة المستمرة التي العمل بها متصل لا يترك.\n(الفريضة العادلة) هي التي لا جور فيها ولا حيف في قضائها.\n_________\n(١) رقم (٢٨٨٥) في الفرائض، باب ما جاء في تعليم الفرائض، ورواه أيضًا ابن ماجة رقم (٥٤) في المقدمة، باب اجتناب الرأي والقياس، وفي سنده عبد الرحمن بن زياد بن أنعم الأفريقي، وعبد الرحمن بن رافع التنوخي، وهما ضعيفان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٢٨٨٥) قال: حدثنا أحمد بن عمرو بن السرح، قال: أخبرنا ابن وهب وابن ماجة (٥٤) قال: حدثنا محمد بن العلاء الهمداني، قال: حدثني رشدين بن سعد، وجعفر بن عون. ثلاثتهم - ابن وهب، ورشدين، وجعفر- عن عبد الرحمن بن زياد بن أنعم الإفريقي، عن عبد الرحمن بن رافع التنوخي، فذكره.\nقلت: في مسند عبد الرحمن بن زياد بن أنعم، وعبد الرحمن بن رافع التنوخي وهما ضعيفان.","vol":"8","page":10},{"text":"٥٨٣٤ - (خ) جابر بن عبد الله - ﵄ - «رَحَلَ مَسِيرَةَ شهر إِلى عبد الله بن أُنَيْس في حديث واحد» . أخرجه البخاري بغير إِسناد (١) .\n_________\n(١) ذكره البخاري تعليقًا ١ / ١٥٨ في العلم، باب الخروج في طلب العلم، قال الحافظ في \" الفتح \": أخرجه المصنف في \" الأدب المفرد \"، وأحمد وأبو يعلى في \" مسنديهما \" من طريق عبد الله بن محمد ابن عقيل: أنه سمع جابر بن عبد الله يقول: بلغني عن رجل حديث سمعه من رسول الله ﷺ، فاشتريت بعيرًا ثم شددت رحلي فسرت إليه شهرًا حتى قدمت الشام، فإذا عبد الله ابن أنيس، فقلت للبواب: قل له: جابر على الباب، فقال ابن عبد الله؟ قلت: نعم، فخرج فاعتنقني، فقلت: حديث بلغني عنك أنك سمعته من رسول الله ﷺ فخشيت أن أموت قبل أن أسمعه، فقال: سمعت رسول الله ﷺ يقول: يحشر الناس يوم القيامة عراة ... فذكر الحديث. وانظر كلام الحافظ حول هذا الحديث في \" الفتح \" ١ / ١٥٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في العلم - باب الخروج في طلب العلم.","vol":"8","page":10},{"text":"٥٨٣٥ - (خ) مجاهد بن جبر: قال: «كان ابن عباس يُوثِق مولاه عكرمة بقَيْد على تعليم الفرائض والعلم» أخرجه البخاري في ترجمة باب (١) فقال: وقيد ابن عباس عكرمة على تعليم القرآن والسنن، والفرائض (٢) .\n_________\n(١) كذا في الأصل: أخرجه البخاري في ترجمة باب، وفي المطبوع: أخرجه رزين.\n(٢) ذكره البخاري تعليقًا في ترجمة باب ٥ / ٥٤ في الخصومات، باب التوثق ممن تخشى معرته، قال الحافظ في \" الفتح \": وصله ابن سعد في \" الطبقات \" وأبو نعيم في \" الحلية \" من طريق حماد بن زيد عن الزبير بن الخريت عن عكرمة قال: كان ابن عباس يجعل في رجلي الكبل ... فذكره، والكبل: القيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الخصومات - باب التوثق مما تخشى مغرته، فذكره وقال الحافظ في «الفتح» (٥/٩١): وصله: ابن سعد في «الطبقات»، وأبو نعيم في «الحلية» من طريق حماد بن زيد عن الزبير بن الخريب - بكسر المعجمة، والراء المشددة بعدها تحتانية ساكنه ثم مثناة - عن عكرمة قال: «كان ابن عباس يجعل في رجلي الكبل» فذكره.","vol":"8","page":11},{"text":"٥٨٣٦ - (خ م ط ت) أبو واقد الليثي - ﵁ - قال: «بينما رسولُ الله - ﷺ- جالس في المسجد والناسُ معه، إِذْ أَقْبَلَ ثلاثةُ نَفَر، فأقبل اثنان إِلى رسولِ الله - ﷺ-، وذهب واحد، فَوقَفا على رسولِ الله - ﷺ-، فأما أحدهما: فرأى فُرْجَة في الحَلْقة، فجلس فيها، وأما الآخر: فجلسَ خَلْفَهم، وأما الثالث: فأدْبَر ذاهبًا، فلما فرغ رسولُ الله - ﷺ- قال: أَلا أُخْبِركم عن النَّفَر الثلاثة؟ أمَّا أحدُهم: فأوى إِلى الله - ﷿ -، فآواه الله، وأَمَّا الآخَر: فاسْتَحْيى، فاستحيى الله منه، وأما الآخر: فأعْرَض، فأعرض الله عنه» . أخرجه البخاري، ومسلم، والموطأ، والترمذي (١) .\n_________\n(١) رواه البخاري ١ / ١٤٣ و١٤٤ في العلم، باب من قعد حيث ينتهي به المجلس، وفي المساجد، باب الحلق والجلوس في المسجد، ومسلم رقم (٢١٧٦) في السلام، باب من أتى مجلسًا فوجد فرجة فجلس فيها، والموطأ ٢ / ٩٦٠ و٩٦١ في السلام، باب جامع السلام، والترمذي رقم (٢٧٢٥) في الاستئذان، باب رقم (٢٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٥٩٥) وأحمد (٥/٢١٩) قال حدثنا عبد الصمد. قال: حدثنا حرب، يعني ابن شداد. قال: حدثنا يحيى، يعني ابن أبي كثير. والبخاري (١/٢٦) قال: حدثنا إسماعيل. قال: حدثني مالك. وفي (١/١٢٨) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك ومسلم (٧/٩) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس فيما قرئ عليه. (ح) وحدثنا أحمد بن المنذر. قال:حدثنا عبد الصمد. قال: حدثنا حرب، وهو ابن شداد. (ح) وحدثني إسحاق بن منصور. قال: أخبرنا حبان. قال: حدثنا أبان. قالا جميعا: حدثنا يحيى بن أبي كثير. والترمذي (٢٧٢٤) قال: حدثنا الأنصاري. قال:حدثنا معن. قال: حدثنا مالك. والنسائي في الكبرى (تحفة الأشراف) (١١/١٥٥١٤) عن قتيبة، عن مالك (ح)، وعن الحارث بن مسكين، عن ابن القاسم، عن مالك. (ح) وعن علي بن سعيد بن جرير، وعن عبد الصمد بن عبد الوارث، عن حرب بن شداد، عن يحيى بن أبي كثير.\nكلاهما - يحيى بن أبي كثير، ومالك بن أنس - عن إسحاق بن عبد الله بن أبي طلحة، أن أبا مرة مولى عقيل بن أبي طالب أخبره، فذكره.","vol":"8","page":11},{"text":"<span data-type=\"title\" id=toc-1258>الفصل الثاني: في آداب العالم</span>\n٥٨٣٧ - (د ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «مَن سُئِل علمًا (١) يعلمُه فكتمه، أُلْجِمَ بِلجام من نار» . أخرجه الترمذي.\nوفي رواية أبي داود «من سُئل عن علم فكتمه ألْجَمه الله بلجام من نار يوم القيامة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بلجام من نار) المُمْسِك عن الكلام مُمثَّل بمن ألجم نفسه بلجام، والمعنى: أن الملجم نفسه عن قول الحق والإخبار عن العلم يُعاقب في الآخرة بلجام من نار، وذلك في العلم الذي يلزمه تعليمه إياه، ويتعين عليه فرضه، كمن رأى كافرًا يريد الإسلام، فيقول: علِّموني ما الإسلام، وما الدين؟ وكمن يرى رجلًا حديث عهدٍ بالإسلام، ولا يُحسن الصلاة وقد حضر وقتُها، يقول: علموني كيف أُصلي؟ وكمن جاء مُستفتيًا في حلال أو حرام يقول: أفتوني ⦗١٣⦘ أرشدوني، فإنه يلزم في مثل ذلك أن يُعرَّف الجواب، فمن منعه استحق الوعيد، وليس الأمر كذلك في نوافل العلم التي لا يلزم تعليمها.\n_________\n(١) في نسخ الترمذي المطبوعة: من سئل عن علم.\n(٢) رواه الترمذي رقم (٢٦٥١) في العلم، باب ما جاء في كتمان العلم، وأبو داود رقم (٣٦٥٨) في العلم، باب كراهية منع العلم، وقال الترمذي: وهو حديث حسن، وهو كما قال، وله شاهد عند الحاكم من حديث عبد الله بن عمرو وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n عن النبي -ﷺ-. قال: «من سئل عن علم فكتمه، ألجمه الله ﷿ بلجام من نار يوم القيامة» .\nأخرجه أحمد (٢/٢٦٣و٣٠٥) قال: حدثنا أبو كامل. قال: حدثنا حماد، عن علي بن الحكم. وفي (٢/٢٩٦) قال: حدثنا يزيد. قال: أخبرنا الحجاج بن أرطاة. وفي (٢/٣٤٤) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة، عن علي بن الحكم. وفي (٢/٤٩٥) قال: حدثنا ابن نمير، قال: حدثنا عمارة بن زاذان، عن علي بن الحكم. وفي (٢/٤٩٩و٥٠٨) قال: حدثنا محمد بن يزيد. قال: أخبرنا الحجاج. وأبو داود (٣٦٥٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. قال: أخبرنا علي بن الحكم. وابن ماجة (٢٦١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أسود بن عامر. قال: حدثنا عمارة بن زاذان. قال: حدثنا علي بن الحكم. والترمذي (٢٦٤٩) قال: حدثنا أحمد بن بديل بن قريش اليامي الكوفي. قال: حدثنا عبد الله بن نمير، عن عمارة بن زاذان، عن علي بن الحكم.\nكلاهما- علي بن الحكم، وحجاج بن أرطاة- عن عطاء بن أبي رباح، فذكره.\n(*) جاء في سنن ابن ماجة عقب هذا الحديث: قال أبو الحسن، أي القطان، وهو راوي السنن عن ابن ماجة: وحدثنا أبو حاتم. قال: حدثنا أبو الوليد. قال: حدثنا عمارة بن زاذان، فذكره نحوه. وقال الترمذي: حديث أبي هريرة: حديث حسن.","vol":"8","page":12},{"text":"٥٨٣٨ - (د) سهل بن سعد الساعدي - ﵁ - أن رسولَ الله - ﷺ- قال: «والله، لأنْ يُهْدَى بِهُدَاكَ رَجُل واحد خير لك من حُمْرِ النَّعَم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٦١) في العلم، باب فضل نشر العلم، وإسناده صحيح، وهو جزء من حديث طويل رواه البخاري ٧ / ٥٨ في المغازي، باب مناقب علي بن أبي طالب، ومسلم رقم (٢٤٠٦) في فضائل الصحابة، باب في فضل علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وهو جزء من حديث طويل.\nأخرجه أحمد (٥/٣٣٣) قال: حدثنا قتيبة بن سعيد، قال:حدثنا يعقوب بن عبد الرحمن. والبخاري (٤/٥٧) قال:حدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا عبد العزيز بن أبي حازم. وفي (٤/٧٣و٥/١٧١) قال: حدثنا قتيبة بن سعيد، قال حدثنا يعقوب بن عبد الرحمن بن محمد بن عبد الله ابن عبد القاري. وفي (٥/٢٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز. ومسلم (٧/١٢١) قال: حدثنا قتيبة بن سعيد،قال: حدثنا عبد العزيز (يعني ابن أبي حازم) (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا يعقوب (يعني بن عبد الرحمن) . وأبو داود (٣٦٦١) قال: حدثنا سعيد بن منصور، قال: حدثنا عبد العزيز بن أبي حازم. والنسائي في (فضائل الصحابة) (٤٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا يعقوب.\nكلاهما - يعقوب، وعبد العزيز - عن أبي حازم، فذكره","vol":"8","page":13},{"text":"٥٨٣٩ - (ت) أبو هارون العبدي [البصري عمارة بن جُوين] قال: «كنا نأتي أبا سعيد، فيقول: مَرْحَبًا بوصيةِ رسولِ الله - ﷺ-، إن رسولَ الله - ﷺ- قال: إن الناس لكم تَبَع، وإن رجالًا يأتونكم من أقطار الأرض يتفقَّهونَ في الدِّين، فإذا أَتَوْكُم فاسْتَوْصُوا بهم خيرًا» .\nوفي رواية: أن النبيَّ - ﷺ- قال: «يأتيكم رجال من قِبَل المشرق يتعلَّمون، فإِذا جاؤوكم فاستوصوا بهم خيرًا، قال: وكان أَبو سعيد إذا رآنا قال: مرحبًا بوصية رسولِ الله - ﷺ-» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٥٢) و(٢٦٥٣) في العلم، باب ما جاء في الاستيصاء بمن طلب العلم، ورواه أيضًا ابن ماجة رقم (٢٤٧) في المقدمة، باب الوصاة بطلب العلم، وفي سنده عمارة بن جوين أبو هارون العبدي، وهو متروك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢٤٧) قال:حدثنا محمد بن الحارث بن راشد المصري، قال: حدثنا الحكم بن عبدة. وفي (٢٤٩) قال: حدثنا علي بن محمد، قال: حدثنا عمرو بن محمد العنقزي، قال: أنبأنا سفيان، والترمذي (٢٦٥٠) قال:حدثنا سفيان بن وكيع،قال:حدثنا أبو داود الحفري، عن سفيان. وفي (٢٦٥١) قال: حدثنا قتيبة، قال: حدثنا نوح بن قيس.\nثلاثتهم - الحكم، وسفيان، ونوح - عن أبي هارون، فذكره\n(*) قال الترمذي: قال علي: قال يحيى بن سعيد: كان شعبة يضعف أبا هارون العبدي. وقال الترمذي: هذا حديث لا نعرفه إلا من حديث أبي هارون، عن أبي سعيد.\nوقال الترمذي: قال علي. قال: يحيى بن سعيد: كان شعبة يضعف أبا هارون العبدي. قال يحيى بن سعيد: ما زال ابن عون يروي عن أبي هارون العبدي حتى مات، وأبو هارون اسمه عمارة بن جوين وقال على الحديث الذي يليه: هذا حديث لا نعرفه إلا من حديث أبي هارون عن أبي سعيد.","vol":"8","page":13},{"text":"٥٨٤٠ - (ت) يزيد بن سلمة - ﵁ - قال: «قلتُ: ⦗١٤⦘ يا رسولَ الله، إِني سمعتُ منك حديثًا كثيرًا، أخافُ أن يُنسيَني أوَّلَهُ آخِرُه، فَحدِّثْني بكلمة تكون جماعًا، قال: اتَّق الله فيما تعلم» أخرجه الترمذي (١) .\nوزاد رزين: «واعْمَلْ به» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جماعًا) أي: كلمة جمعت كلمات.\n_________\n(١) رقم (٢٦٨٤) في العلم، باب ما جاء في فضل الفقه على العبادة، من حديث سعيد بن عمرو بن أشوع عن يزيد بن سلمة الجعفي، وفي سنده انقطاع، قال الترمذي: هذا حديث ليس إسناده بمتصل، وهو عندي مرسل، ولم يدرك عندي ابن أشوع يزيد بن سلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه عبد بن حميد (٤٣٦) قال: حدثني أبو الوليد. والترمذي (٢٦٨٣) قال: حدثنا هناد.\nكلاهما - أبو الوليد، وهناد - قالا: حدثنا أبو الأحوص، عن سعيد بن مسروق، عن سعيد بن أشوع، فذكره.\n(*) قال الترمذي: هذا حديث ليس إسناده بمتصل، وهو عندي مرسل، ولم يدرك عندي ابن أشوع يزيد بن سلمة سعيد بن أشوع.","vol":"8","page":13},{"text":"٥٨٤١ - () عمر بن الخطاب - ﵁ - قال: «لا يَنْبغي لمن عنده شيء من العلم أَنْ يُضيِّعَ نَفْسَهُ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره البخاري في ترجمة باب ١ / ١٦٢ من قول ربيعة بن عبد الرحمن المعروف بربيعة الرأي، قال الحافظ في \" الفتح \": وقد وصل أثر ربيعة المذكور: الخطيب في \" الجامع \"، والبيهقي في \" المدخل \" من طريق عبد العزيز الأويسي عن مالك عن ربيعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع:أخرجه رزين، وهو عند البخاري عن ربيعة في العلم، باب رفع العلم، وظهور الجهل.","vol":"8","page":14},{"text":"<span data-type=\"title\" id=toc-1259>الفصل الثالث: في آداب التعليم والتعلم</span>\n٥٨٤٢ - (خ م ت) شقيق بن سلمة قال: «كان عبد الله بن مسعود يُذَكِّر الناسَ في كلِّ خميس، فقال له رجل: يا أبا عبد الرحمن، لَوَدِدْتُ أنك ذَكّرتَنا كلَّ يوم، قال: أمَا إِنه يمنعني من ذلك أني أكْرَه أن أُمِلَّكم، وإني ⦗١٥⦘ أتَخَوَّلُكم بالموعظة، كما كان رسولُ الله - ﷺ- يَتَخَوَّلُنَا بها مَخَافَةَ السَّآمَةِ علينا» . أخرجه البخاري، ومسلم.\nواختصره الترمذي، والبخاري أيضًا قال: قال عبد الله: «كان رسولُ الله - ﷺ- يتخوَّلنا بالموعظة، مخافةَ السآمة علينا» .\nوفي رواية (١) قال (٢): «كنا نَنْتَظِرُ خُروج عبد الله (٣)، إِذْ جاءنا يزيدُ بن معاوية (٤)، فقلنا: ألا تجلسُ؟ فقال: لا، ولكن أنا أدْخُل، فأُخرجُ لكم صاحبَكم، وإلا جئتُ فجلستُ، فدخل فخرج به، وأخذ بيده، فقام عبد الله علينا، فقال: أما إني أُخبَر بمكانكم، ولكنه يمنعني من الخروج إِليكم: أن رسولَ الله - ﷺ- كان يتخوَّلنا بالموعظة في الأيام كراهية السآمة علينا» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أتَخَوَّلكم) التَّخَوُّل: التَّعهد للشيء وحفظه، قال الهروي: وقال أبو عمرو: الصواب «يتحوّلنا» بالحاء غير المعجمة، أي: يطلب أحوالنا التي نَنْشَط للموعظة فيها، فيعظنا، قال الجوهري: وكان الأصمعي يقول «يتخوَّننا» بالنون، أي: يتعهَّدنا. ⦗١٦⦘\n(السآمة): الضجر والمَلل.\n_________\n(١) هي للبخاري ومسلم.\n(٢) أي: شقيق بن سلمة.\n(٣) أي: عبد الله بن مسعود.\n(٤) في الأصل: يزيد بن سفيان، وما أثبتناه في الصحيحين، وهو يزيد بن معاوية الكوفي النخعي وهو تابعي فقيه عابد، قال الحافظ في \" الفتح \": وليس له في الصحيحين ذكر إلا في هذا الموضع.\n(٥) رواه البخاري ١ / ١٤٩ في العلم، باب ما كان النبي ﷺ يتخولهم بالموعظة، وباب من جعل لأهل العلم أيامًا معلومة، وفي الدعوات، باب الموعظة ساعة بعد ساعة، ومسلم رقم (٢٨٢١) في المنافقين، باب الاقتصاد في الموعظة، والترمذي رقم (٢٨٥٩) في الأدب، باب ما جاء في الفصاحة والبيان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٠٧) قال: حدثنا سفيان. وأحمد (١/٣٧٧) (٣٥٨١) قال: حدثنا سفيان وفي (١/٣٧٨) (٣٥٨٧) قال: حدثنا عبد الله بن إدريس. وفي (١/٤٢٥) (٤٠٤١) قال: حدثنا أبو معاوية، وابن نمير. وفي (١/٤٤٠) (٤١٨٨ و١/٤٦٢) (٤٤٠٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٤٤٣ (٤٢٢٨) قال: حدثنا وكيع. والبخاري (١/٢٧) قال: حدثنا محمد بن يوسف، قال: أخبرنا سفيان. وفي (٨/١٠٩) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. ومسلم (٨/١٤٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، وأبو معاوية (ح) وحدثنا ابن نمير، قال: حدثنا أبو معاوية. (ح) وحدثنا أبو سعيد الأشج، قال: حدثنا ابن إدريس (ح) وحدثنا منجاب بن الحارث التميمي، قال: حدثنا ابن مسهر (ح) وحدثنا إسحاق بن إبراهيم، وعلي بن خشرم، قالا: أخبرنا عيسى بن يونس (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان، والترمذي (٢٨٥٥) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد، قال: حدثنا سفيان (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان.\nعشرتهم - سفيان بن عيينة، وعبد الله بن إدريس، وأبو معاوية، وابن نمير، وشعبة، ووكيع، وسفيان الثوري، وحفص بن غياث، وعلي بن مسهر، وعيسى بن يونس - عن سليمان الأعمش.\n٢- وأخرجه أحمد (١/٤٢٧) (٤٠٦٠) قال: حدثنا جرير. وفي (١/٤٦٥) (٤٤٣٩) قال: حدثنا عبيدة، يعني ابن حميد. والبخاري (١/٢٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. ومسلم قال: حدثنا إسحاق بن إبراهيم قال: أخبرنا جرير (ح) وحدثنا ابن إبراهيم، عن جرير بن أبي عمر، قال: حدثنا فضيل بن عياض والنسائي في الكبرى (تحفة الأشراف) (٩٢٩٨) عن إسحاق بن إبراهيم، عن جرير.\nثلاثتهم - جرير، وعبيدة بن حميد، وفضيل - عن منصور.\nكلاهما - الأعمش، ومنصور - عن شقيق أبي وائل، فذكره.\n(*) زاد منجاب بن الحارث التميمي في رواية عن ابن مسهر، قال الأعمش: وحدثني عمرو بن مرة، عن شقيق، عن عبد الله مثله.\n(*) صرح الأعمش بالحديث في روايات: الحميدي، وأحمد (٣٥٨١)، والبخاري (٨/١٠٩)، والترمذي (٢٨٥٥) .","vol":"8","page":14},{"text":"٥٨٤٣ - (خ) عكرمة أن ابن عباس - ﵄ - قال: «حَدِّث الناسَ مَرَّة في الجمعة، فإن أَبَيْتَ فمرَّتين، فإن أكثرتَ فثلاثًا، ولا تُملَّ الناسَ هذا القرآنَ، ولا أُلفِينَّكَ تأتي القوم وهم في حديث من حديثهم، فَتقُصّ عليهم، فتقطع عليهم حديثهم، فَتُمِلَّهم، ولكن أنْصِتْ، فإذا أمَرُوك فَحَدِّثْهم، وهم يشتهونه، وانظر السَّجْعَ من الدعاء فاجْتَنِبْه، فإني عهدتُ رسولَ الله - ﷺ- وأصحابَه لا يفعلون ذلك» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا أُلفينّك) ألفيتُ فلانًا: إذا وجدتَه، ولا ألفينَّك، أي: لا ألقاك، ولا أجدك على الحالة التي أشار إليها.\n_________\n(١) كذا في الأصل: أخرجه البخاري، وفي المطبوع: أخرجه البخاري تعليقًا، وهو موصول عند البخاري ١١ / ١١٧ في الدعوات، باب ما يكره من السجع في الدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٩١) قال: حدثنا يحيى بن محمد بن السكن، قال: حدثنا حبان ابن هلال أبو حبيب، قال: حدثنا هارون المقرئ، قال: حدثنا الزبير بن الخريث، عن عكرمة، فذكره.","vol":"8","page":16},{"text":"٥٨٤٤ - (خ) علي بن أبي طالب - ﵁ - قال: «حَدِّثوا الناس بما يعرفون، أتحِبُّونَ أن يُكذَّبَ الله ورسولهُ؟» . أخرجه البخاري (١) .\n_________\n(١) ١ / ١٩٩، في العلم، باب من خص قومًا دون قوم في العلم، ذكره البخاري تعليقًا في أول الباب ثم عقبه بالإسناد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح ١٢٧) قال: حدثنا عبيد الله بن موسى بن معروف بن خربوذ، عن أبي الطفيل، فذكره.","vol":"8","page":16},{"text":"٥٨٤٥ - (م) عبد الله بن مسعود - ﵁ - قال: «ما أنت بمُحَدِّث قومًا حديثًا لا تَبلُغُه عقُولهم إِلا كان لبعضهم فِتْنة» . ⦗١٧⦘ أَخرجه مسلم في مقدِّمة كتابه (١) .\n_________\n(١) رواه مسلم ١ / ١١ في المقدمة، باب النهي عن الحديث بكل ما سمع، من حديث عبيد الله بن عبد الله بن عتبة بن مسعود بن عبد الله بن مسعود، وإسناده منقطع، فإن عبيد الله بن عبد الله ابن عتبة بن مسعود روايته عن عم أبيه عبد الله بن مسعود مرسلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مسلم في مقدمة صحيحه (١/١١) قال: حدثني أبو الطاهر وحرملة بن يحيى، قالا: أخبرنا ابن وهب، قال: أخبرني يونس عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة، فذكره. قلت: رواية عبيد الله بن عبد الله بن عتبة، عن ابن مسعود مرسلة.","vol":"8","page":16},{"text":"٥٨٤٦ - (ط) مالك بن أنس - ﵀ - قال: «بلغني: أن ابن عمر مكث على سورة البقرة ثمانيَ سِنين يتعلَّمُها» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٠٥ في القرآن بلاغًا، باب ما جاء في سجود القرآن، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": وهذا البلاغ أخرجه ابن سعد في \" الطبقات \" عن أبي المليح عن ميمون أن ابن عمر تعلم البقرة في ثماني سنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (٤٨٠) بلاغا، فذكره.\nوقال الزرقاني في «شرح الموطأ» (٢/٢٧): وهذا البلاغ أخرجه ابن سعد في الطبقات عن عبد الله بن جعفر بن أبي المليح عن ميمون أن ابن عمر تعلم البقرة في ثمان سنين وأخرج الخطيب في رواية مالك عن ابن عمر قال: تعلم عمر البقرة في اثنتى عشرة سنة فلما ختمها نحر جزورا.","vol":"8","page":17},{"text":"٥٨٤٧ - (خ) عبد الله بن أبي مليكة «أن عائشة - ﵂ - كانت لا تسمع شيئًا لا تَفْهمُه إلا رَاجَعتْ فيه حتى تفهمَهُ» . أخرجه البخاري، وهو طرف من حديث يجيء في موضعه (١) .\n_________\n(١) أخرجه البخاري ١ / ١٧٦ في العلم، باب من سمع شيئًا فراجع حتى يعرفه، وفي تفسير سورة ﴿إذا السماء انشقت﴾، وفي الرقاق، باب من نوقش الحساب عذب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٠٨) قال: حدثنا سريج. قال: حدثنا عيسى بن يونس، عن عبيد اله بن أبي زياد. والبخاري (٦/٢٠٨) قال: حدثنا مسدد، عن يحيى، عن أبي يونس حاتم بن أبي صغيرة، عن ابن أبي مليكة. وفي (٨/١٣٩) قال: حدثني إسحاق بن منصور. قال: حدثنا روح ابن عبادة. قال: حدثنا حاتم بن أبي صغيرة. قال: حدثنا عبد الله بن أبي مليكة. ومسلم (٨/١٦٤) قال: حدثني عبد الرحمن بن بشر بن الحكم العبدي، قال: حدثنا يحيى يعني ابن سعيد القطان قال: حدثنا أبو يونس القرشي. حدثنا ابن أبي مليكة.\nكلاهما - عبيد الله بن أبي زياد، وابن أبي مليكة - عن القاسم بن محمد،فذكره.\n(*) أخرجه أحمد (٦/٤٧) قال:حدثنا إسماعيل. قال:أخبرنا أيوب. وفي (٦/٩١) قال: حدثنا يونس. قال: حدثنا نافع، يعني ابن عمر. وفي (٦/١٠٨) قال: حدثنا سريج. قال: حدثنا نافع، وفي (٦/١٢٧) قال: حدثنا عبد الرزاق قال: أخبرنا بكار،يعني ابن عبد الله بن وهب الصنعاني. فذكر حديثا. وفي (٦/٢٠٦) قال:حدثنا وكيع. قال: حدثنا عبد الجبار بن ورد. والبخاري (١/٣٧) قال: حدثنا سعيد بن أبي مريم. قال: حدثنا. قال:أخبرنا نافع بن عمر الجمحي عن عثمان بن الأسود، قال: حدثني عمر بن علي قال: حدثنا يحيى، عن عثمان. وفي (٦/٢٠٨) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد بن زيد. عن أيوب. وفي (٨/١٣٩) قال: حدثنا عبيد الله بن موسى، عن عثمان الأسود. ومسلم (٨/١٦٤) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن حجر. جمعيا عن إسماعيل. قال أبو بكر: حدثنا ابن عليه، عن أيوب (ح) وحدثني أبو الربيع العتكي وأبو كامل. قالا: حدثنا حماد بن زيد. وقال: حدثنا أيوب. (ح) وحدثني عبد الرحمن بن بشر. قال: حدثني يحيى، وهو القطان، عن عثمان بن الأسود. وأبو داود (٣٠٩٣) قال:حدثنا مسدد. قال: حدثني يحيى. (ح) وحدثنا محمد ابن بشار. قال: حدثنا عثمان بن عمر، عن أبي عامر الخزاز. والترمذي (٢٤٢٦و ٣٣٣٧) قال: حدثنا سويد بن نصر. قال: أخبرنا بن المبارك، عن عثمان بن الأسود. وفي (٣٣٣٧) قال: حدثنا عبد بن حميد قال: حدثنا عبيد الله بن موسى، عن عثمان بن الأسود. (ح) وحدثنا محمد بن أبان وغير واحد. قالوا: حدثنا عبد الوهاب الثقفي، عن أيوب. والنسائي في الكبرى (تحفة الأشراف) (١١/١٦٢٣١) عن زياد بن أيوب، عن إسماعيل بن علية، عن أيوب. وفي (١١/١٦٢٥٤) سويد بن نصر، عن ابن المبارك، عن عثمان بن الأسود. (ح) وعن يوسف بن عيسى، عن الفضل بن موسى، عن عثمان بن الأسود. وفي (١١/١٦٢٦١) عن العباس بن محمد، عن يونس بن محمد، عن نافع بن عمر.\nستتهم - أيوب، ونافع بن عمر، وبكار بن عبد الله، وعبد الجبار بن ورد، وعثمان بن الأسود، وأبو عامر الخزاز - عن عبد الله بن أبي مليكة، عن عائشة فذكره، ليس فيه (القاسم بن محمد) .\n(*) زاد في رواية أبي عامر الخزاز «عن عائشة. قالت: قلت: يا رسول الله، إني لأعلم أشد آية في القرآن. قال:أي آية يا عائشة؟ قالت: قول الله تعالى: ﴿من يعمل سوءا يجز به﴾ .قال: أما علمت يا عائشة أن المؤمن تصيبه النكبة، أو الشوكة، فيكافأ بأسوأ عمله، ومن حوسب عذب....» الحديث.\n(*) الروايات ألفاظها متقاربة.","vol":"8","page":17},{"text":"<span data-type=\"title\" id=toc-1260>الفصل الرابع: في رواية الحديث ونقله</span>\n٥٨٤٨ - (د ت) أبان بن عثمان - ﵀ - قال: خرج زيدُ بنُ ثابت من عند مروان نصفَ النهار، قلنا: ما بعث إليه في هذه الساعة إلا لشيء سألَه عنه، فقُمْنا فسألناه؟ فقال: نعم، سَأَلَنا عن أشياءَ سمعناها من رسولِ الله ⦗١٨⦘ ﷺ-، سمعتُ رسولَ الله - ﷺ- يقول: «نَضَّر الله امرءًا سمع منَّا حديثًا فحفظه، حتى يُبلِّغَه غيرَه، فَرُبَّ حاملِ فقْه إلى مَن هو أفْقَهُ منه، ورُبَّ حامل فقْه ليس بِفَقيه» . أخرجه الترمذي، وأخرج أبو داود المسند وحدَهُ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نضّر الله امرءًا) دعاء له بالنَّضارة، وهي النعمة والبهجة، يقال: نضّره الله ونضَره - مثقلًا ومخففًا - وأجودهما التخفيف.\n_________\n(١) رواه الترمذي رقم (٢٦٥٨) في العلم، باب ما جاء في الحث على تبليغ السماع، وأبو داود رقم (٣٦٦٠) في العلم، باب فضل نشر العلم، وهو حديث صحيح، ورواه أيضًا أحمد وابن ماجة والدارمي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/١٨٣) قال: حدثني يحيى بن سعيد. والدارمي (٢٣٥) قال: أخبرنا عصمة بن الفضل، قال: حدثنا حرمي بن عمارة. وأبوداود (٣٦٦٠) قال: حدثنا مسدد، قال: حدثني يحيى. وابن ماجة (٤١٠٥) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والترمذي (٢٦٥٦) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، والنسائي في الكبرى (تحفة الأشراف) (٣٦٩٤) عن أحمد بن عبد الله بن الحكم، عن يحيى بن سعيد.\nأربعتهم - يحيى، وحرمي، ومحمد بن جعفر، وأبو داود الطيالسي - عن شعبة، عن عمر، بن سليمان من ولد عمر بن الخطاب، عن عبد الرحمن بن أبان بن عثمان، عن أبيه، فذكره.\nوعن عباد بن شيبان، عن زيد بن ثابت، قال: قال رسول الله -ﷺ-: «نضر الله امرءا سمع مقالتي فبلغها فرب حامل فقه غير فقيه. ورب حامل فقه إلى من هو أفقه منه» .\nزاد فيه على بن محمد: «ثلاث لا يغل عليهن قلب آمرئ مسلم: إخلاص العمل لله.، والنصح لأئمة المسلمين، ولزوم جماعتهم» .\nأخرجه ابن ماجة (٢٣٠) قال: حدثنا محمد بن عبد الله بن نمير، وعلي بن محمد، قالا: حدثنا محمد بن فضيل. قال: حدثنا ليث بن أبي سليم، عن يحيى بن عباد أبي هبيرة الأنصاري، عن أبيه، فذكره.\nوقال الترمذي: حديث زيد بن ثابت حديث حسن.","vol":"8","page":17},{"text":"٥٨٤٩ - (ت) عبد الله بن مسعود - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «نضَّر الله امرءًا سمع منَّا شيئًا، فبلّغه كما سمعه، فَرُبَّ مُبَلَّغ أوْعَى من سامع» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوعَى) وعيتُ الشيء أعِيه: إذا حفظتَه وفهمتَه، وفلان أوعى من فلان: إذا كان أحفَظ منه.\n_________\n(١) رقم (٢٦٥٩) في العلم، باب ما جاء في الحث على تبليغ السماع، وإسناده صحيح، ورواه أيضًا أحمد وابن ماجة وابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٨) قال: حدثنا سفيان، قال: حدثنا عبد الملك بن عمير، غير مرة. وأحمد (١/٤٣٦) (٤١٥٧) قال:حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وعبد الرزاق، قال: أخبرنا إسرائيل، كلاهما عن سماك بن حرب. وابن ماجة (٢٣٢) قال: حدثنا محمد بن بشار، ومحمد بن الوليد، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سماك. والترمذي (٢٦٥٧) قال: حدثنا محمود بن غيلان، قال:حدثنا أبو داود، قال: أنبأنا شعبة، عن سماك بن حرب. وفي (٢٦٥٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن عبد الملك بن عمير.\nكلاهما - عبد الملك بن عمير، وسماك - عن عبد الرحمن بن عبد الله بن مسعود، فذكره.\nقلت: في سماع عبد الرحمن بن عبد الله بن مسعود، عن أبيه اختلاف كبير بين علماء الحديث،والأكثر على أنه لم يسمع منه إلا نحو حديثين،وليس هذا منها.","vol":"8","page":18},{"text":"٥٨٥٠ - (خ ت) عبد الله بن عمرو بن العاص - ﵄ -: أن رسولَ الله - ﷺ- قال: «بلِّغُوا عني ولو آية، وحَدِّثوا عن بني إِسرائيل، ولا حَرَجَ، وَمَن كَذَب عليَّ مُتَعمِّدًا فَلْيَتَبَوَّأْ مَقْعَده من النار» . أخرجه البخاري، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا حَرَج) الحرج: الضِّيق والإثم، يريد: أنكم مهما قلتم عن بني إسرائيل فإنهم كانوا في حالٍ أكثر منها وأوسع، فلا ضِيق عليكم فيما تقولونه، ولا إثم عليكم، وليس هذا إباحة للكذب في أخبار بني إسرائيل ورفع الإثم عمن نقل عنهم الكذب، ولكن معناه: الرخصة في الحديث عنهم على البلاغ، وإن لم يتحقق ذلك بنقل الإسناد، لأنه أمر قد تعذّر، لبُعد المسافة، وطُول المدة.\n_________\n(١) رواه البخاري ٦ / ٣٦١ في الأنبياء، باب ما ذكر عن بني إسرائيل، والترمذي رقم (٢٦٧١) في العلم، باب ما جاء في الحديث عن بني إسرائيل، وانظر شرح الحديث في \" الفتح \" ١ / ١٨٠ - ١٨١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٥٩) (٦٤٨٦) قال: حدثنا الوليد بن مسلم. وفي (٢/٢٠٢) (٦٨٨٨) قال: حدثنا ابن نمير. (ح) وعبد الرزاق. وفي (٢/٢١٤) (٧٠٠٦) قال: حدثنا أبو المغيرة. والدارمي (٥٤٨) قال: أخبرنا أبو المغيرة. والبخاري (٤/٢٠٧) قال: حدثنا أبو عاصم الضحاك بن مخلد. والترمذي (٢٦٦٩) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عاصم.\nخمستهم - الوليد بن مسلم، وعبد الله بن نمير، وعبد الرزاق، وأبو المغيرة، والضحاك بن مخلد- عن الأوزاعي.\n٢-وأخرجه الترمذي (٢٦٦٩) قال: حدثنا محمد بن يحيى، قال:حدثنا محمد بن يوسف، عن ابن ثوبان، هو عبد الرحمن بن ثابت بن ثوبان.\nكلاهما - الأوزاعي، وعبد الرحمن بن ثابت بن ثوبان - عن حسان بن عطية، عن أبي كبشة، فذكره.. وبلفظ: «من قال علي ما لم أقل: فليتبوأ مقعده من جهنم» .\nأخرجه أحمد (٢/١٥٨) (٦٤٧٨) قال: حدثنا يحيى بن إسحاق، قال:أخبرني ابن لهيعة. وفي (٢/١٧١) (٦٥٩١) قال: حدثنا أبو عاصم، وهو النبيل،قال: أخبرنا عبد الحميد بن جعفر.\nكلاهما- ابن لهيعة، وعبد الحميد - عن يزيد بن أبي الحبيب، عن عمرو بن الوليد، فذكره.\nوبلفظ: «من كذب علي متعمدا، فليتبوا مقعده من النار» .\nأخرجه أحمد (٢/١٧١) (٦٥٩٢) قال: حدثنا وهب،يعني ابن جرير، قال: حدثنا شعبة، عن الحكم، عن مجاهد، فذكره.","vol":"8","page":19},{"text":"٥٨٥١ - (د) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «حَدِّثوا عن بني إسرائيل ولا حرج» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٦٢) في العلم، باب الحديث عن بني إسرائيل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (١١٦٥) قال: حدثنا سفيان. وأحمد (٢/٤٧٤) قال: حدثنا يحيى وفي (٢/٥٠٢) قال: حدثنا يزيد. وأبو داود قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر.\nأربعتهم -سفيان بن عيينة، ويحيى،ويزيد بن هارون، وعلي بن مسهر - عن محمد بن عمرو، عن أبي سلمة، فذكره.\n(*) رواية يحيى، ويزيد، وعلي بن مسهر مختصرة علي: «وحدثوا عن بني إسرائيل ولا حرج» .","vol":"8","page":19},{"text":"٥٨٥٢ - (د) عبد الله بن عباس - ﵄ - قال: «تَسْمَعونَ ⦗٢٠⦘ ويُسْمَعُ منكم، ويُسمَعُ ممن يَسْمَعُ منكم» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٥٩) في العلم، باب فضل نشر العلم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٢١) (٧٤٨٥) قال: حدثنا أسود بن عامر، قال: حدثنا أبو بكر. وأبو داود (٣٦٥٩) قال: حدثنا زهير بن حرب، وعثمان بن أبي شيبة قالا: حدثنا جرير.\nكلاهما - أبو بكر، وجرير - عن الأعمش، عن عبد الله بن عبد الله، عن سعيد بن جبير، فذكره.","vol":"8","page":19},{"text":"٥٨٥٣ - (خ م) محمود بن الربيع - ﵁ - قال: «عَقَلْتُ عن رسولِ الله - ﷺ- مَجَّة مَجَّها في وجهي من دَلْو من بئر كانت في دارنا، وأنا ابنُ خمس سنين» . وهذا لفظ البخاري.\nوقد جاء هذا الحديث في أول حديث عِتبان بن مالك، والحديث بطوله متفق عليه بين البخاري ومسلم، فيكون هذا القدر متفقًا عليه أيضًا، وإِن لم يتَّفِقا على أَفْرَاد هذا القَدْر منه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَجَّة) المجّة: الدفعة من الماء ترميها من فيك.\n_________\n(١) رواه البخاري ١ / ١٥٧ في العلم، باب متى يصح سماع الصغير، ومسلم رقم (٣٣) في المساجد، باب الرخصة في التخلف عن الجماعة بعذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/٢٩) قال: حدثني محمد بن يوسف، قال: حدثنا أبو مسهر، قال: حدثني محمد بن حرب، قال: حدثني الزبيدي. وفي (١/٢١٢) قال: حدثنا عبدان، قال: أخبرنا عبد الله، قال:أخبرنا معمر. وفي (٢/٧٤) قال: حدثني إسحاق، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي. وفي (٨/١١١) قال: حدثنا معاذ بن أسد، قال أخبرنا عبد الله، قال:أخبرنا معمر. ومسلم (٢/١٢٧) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا الوليد بن مسلم،عن الأوزاعي. والنسائي في عمل اليوم والليلة (١١٠٨) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله يعني ابن المبارك، عن معمر، وفي الكبرى (تحفة الأشراف) (١١٢٣٥) عن محمد بن مصفى، عن محمد بن حرب، عن الزبيدي. وابن خزيمة (١٧٠٩) قال: حدثنا محمد بن يحيى، قال: حدثنا سليمان بن داود الهاشمي، قال: أخبرنا إبراهيم بن سعد\nأربعتهم - الزبيدي، ومعمر،وإبراهيم بن سعد، والأوزاعي - عن ابن شهاب الزهري، فذكره.\n(*) أخرجه أحمد (٥ /٤٢٧) قال: حدثنا بهز، قال: حدثني إبراهيم بن سعد. والبخاري (١/٥٩) قال: حدثنا علي بن عبد الله، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح، وفي (٨/٩٥) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا إبراهيم بن سعد، عن صالح بن كيسان. وابن ماجة (٦٦٠و٧٥٤) قال:حدثنا أبو مروان، قال: حدثنا إبراهيم بن سعد..قال: حدثنا أبي. عن صالح وفي (٨/٩٥) . قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد، عن صالح بن كسيان. وابن ماجة (٦٦٠ و٧٥٤) قال: حدثنا أبو مروان، قال: حدثنا إبراهيم بن سعد\nكلاهما - إبراهيم بن سعد، وصالح بن كيسان - عن ابن شهاب الزهري، عن محمود بن الربيع، وكان قد عقل مجة مجها رسول الله -ﷺ- في دلو من بئر لهم.","vol":"8","page":20},{"text":"٥٨٥٤ - (خ م) سمرة بن جندب - ﵁ - قال: «لقد كنتُ على عهد رسولِ الله - ﷺ- غلامًا، فكنتُ أَحْفَظُ عنه، فما يمنعُني من القول إِلا أن هاهنا رِجالًا هم أَسَنُّ مني، وقد صلَّيتُ خلف رسول الله - ﷺ- على امرأة ماتت في نِفَاسِها، فقام عليها رسولُ الله - ﷺ- في الصلاة وَسْطها» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٣ / ١٦٢ في الجنائز، باب الصلاة على النفساء إذا ماتت في نفاسها، وباب أين يقوم من المرأة والرجل، وفي الحيض، باب الصلاة على النفساء إذا ماتت في نفاسها، ومسلم رقم (٩٦٤) في الجنائز، باب أين يقوم الإمام من الميت للصلاة عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"8","page":20},{"text":"٥٨٥٥ - (خ م ت) أبو هريرة - ﵁ - قال: «إنكم تقولون: إِن أبا هريرة يُكثِرُ الحديث عن رسولِ الله - ﷺ-، وتقولون: ما بَالُ المهاجرين والأنصار لا يُحدِّثون عن رسولِ الله - ﷺ- بمثل حديث أبي هريرة، وإِن إِخواني من المهاجرين كان يَشْغَلُهم الصَّفْقُ بالأسواق، وكنتُ ألزَم رسولَ الله - ﷺ- على مِلء بَطِني، فأَشْهَدُ إذا غابوا، وأَحْفَظُ إِذا نَسُوا، وكان يشغَل إِخواني من الأنصارِ عَمَلُ أموالهم، وكُنت امرءًا مِسكينًا من مساكِين الصُّفَّة، أعِي حين ينسَوْنَ، ولقد قال رسولُ الله - ﷺ- في حديث يُحدِّثه: أنَّهُ لن يَبْسُطَ أحد ثوبه حتى أقْضيَ مقالتي ثم يجمع إِليه ثوبه، إِلا وَعَى مَا أقُول، فَبسطْتُ نَمِرة عليَّ، حتى إذا قضى رسول الله - ﷺ- مَقالتَه جمعتُها إلى صدري، فما نَسِيتُ من مقالة رسول الله - ﷺ- تلك من شيء» .\nوفي رواية: قال أبو هريرة ... وذكر نحوه، وفي آخره «ولولا آيتان أَنزلهما الله في كتابه ما حدَّثتُ شيئًا أبدًا ﴿إنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنَا مِنَ البَيِّنَاتِ وَالهُدَى مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ في الكِتَابِ أُولَِئِكَ يَلْعَنُهمُ الله وَيَلْعَنُهُمُ اللاعِنُونَ. إِلا الَّذِينَ تَابُوا وأصلحوا وبَيَّنُوا فَأُولَئِكَ أَتُوبُ علَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ﴾ [البقرة: ١٥٩ و١٦٠]» .\nوفي أخرى نحوه، مع ذكر الآيتين، وفي آخره «فما نَسِيتُ شيئًا سمعتُه منه» . أخرجه البخاري ومسلم. ⦗٢٢⦘\nوللبخاري قال: «قلت لرسول الله: إني أسمع منك حديثًا كثيرًا أنْساهُ، قال: ابْسُطْ رِدَاءَكَ، فبسطتُه، فغرف بيده، ثم قال: ضُمَّه فَضممتُه، فما نَسِيتُ شيئًا بعدُ» .\nوفي أخرى لهما قال: «إن الناس يقولون: أكثر أبو هريرة، واللهُ المَوْعِدُ، وما كنتُ لأكذبَ على رسولِ الله - ﷺ- كي تَهْتَدُوا وأضِلَّ، ولولا آيتان في كتاب الله - ﷿- ما حدَّثتُ حديثًا، ثم يتلو: ﴿إن الذين يكتمون ما أنزلنا من البينات والهدى ...﴾ إلى قوله: ﴿وأنا التَّوَّابُ الرحيم﴾ إن إخواننا من المهاجرين كان يشغَلهم الصَّفق بالأسواق، والأنصار كان يشغَلهم العمل في أموالهم، وإن أبا هريرة كان يلزم رسول الله - ﷺ- بِشِبَعِ بطنه، ويحضر ما لا يحضُرون، ويحفظ ما لا يحفظون ... الحديث» .\nوأخرج الترمذي نحو رواية البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّفْق) في البيع: صوت وَقْع يد البائع على يد المشتري عند عقد التبايع. ⦗٢٣⦘\n(أموالهم) أراد الأموال هاهنا: البساتين التي كانت للأنصار.\n(أهل الصُّفة) الصُّفَّة: صُفَّة كانت في مسجد النبي - ﷺ- بالمدينة يكون فيها صعاليك المهاجرين وفقراؤهم، ومن لا منزل له منهم، وأهلها منسوبون إليها.\n(نَمِرَة) النمرة: كل مئزر مخطط من مآزر الأعراب، وجمعها نِمار.\n_________\n(١) رواه البخاري ٤ / ٢٤٧ في البيوع، باب ما جاء في قول الله ﷿: (فإذا قضيت الصلاة فانتشروا في الأرض)، وفي العلم، باب حفظ العلم، وفي الحرث والمزارعة، باب ما جاء في الغرس، وفي الاعتصام، باب الحجة على من قال: إن أحكام النبي ﷺ كانت ظاهرة وما كان يعيب بعضهم من مشاهد النبي ﷺ وأمور الإسلام، ومسلم رقم (٢٠٩٨) في اللباس والزينة، باب استحباب لبس النعل في اليمنى أولًا، ورقم (٢٤٩٢) في فضائل الصحابة، باب من فضائل أبي هريرة الدوسي ﵁، والترمذي رقم (٣٨٣٣) و(٣٨٣٤) في المناقب، باب مناقب أبي هريرة ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٤٠) . والبخاري (٣/٦٨) قالا: حدثنا أبو اليمان. ومسلم (٧/١٦٧) قال حدثنا عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا أبو اليمان. والنسائي في الكبرى (تحفة الأشراف) (٠١/١٣١٤٦) عن محمد بن خالد بن خلي، عن بشر بن شعيب بن أبي حمزة.\nكلاهما - أبو اليمان، وبشر - عن شعيب بن أبي حمزة، عن الزهري. قال: أخبرني سعيد بن المسيب، وأبو سلمة بن عبد الرحمن، فذكراه.\n(*) أخرجه مسلم (٧/١٦٧) قال: حدثني حرملة بن يحيى التجيبي، قال: أخبرنا ابن وهب. قال: أخبرني يونس. عن ابن شهاب. قال: وقال ابن المسيب: إن أبا هريرة قال: يقولون: إن أبا هريرة قد أكثر والله الموعد ... فذكر الحديث نحوه وزاد: «....ولولا آيتان أنزلهما الله في كتابه ما حدثت شيئا أبدا: ﴿إن الذين يكتمون ما أنزلنا من البينات والهدي﴾ إلى آخر الآيتين» .\nأخرجه الحميدي (١١٤٢) . وأحمد (٢/٢٤٠) قالا: حدثنا سفيان. وفي (٢/٢٤٠) قال أحمد: حدثنا إسحاق بن عيسى قال: أخبرنا مالك وفي (٢/٢٧٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٤٠١) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني مالك. وفي (٣/١٤٣) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعد. وفي (٩/١٣٣) قال: حدثنا علي. قال: حدثنا سفيان. ومسلم (٧/١٦٦) قال: حدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة وزهير بن حرب. جميعا عن سفيان. قال زهير: حدثنا سفيان بن عيينة (ح) وحدثني عبد الله بن جعفر بن يحيى بن خالد. قال: أخبرنا معن. قال: أخبرنا مالك. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر، وابن ماجة (٣٦٢) قال: حدثنا أبو مروان العثماني، محمد بن عثمان. قال: حدثنا إبراهيم بن سعد. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٣٩٥٧) عن محمد بن منصور، عن سفيان (ح) وعن محمد بن إسماعيل بن إبراهيم، عن إسحاق بن عيسى، عن مالك.\nأربعتهم - سفيان بن عيينة، ومالك، ومعمر، وإبراهيم بن سعد - عن ابن شهاب الزهري، عن عبد الرحمن بن هرمز الأعرج، فذكره.\n(*) الروايات مطولة ومختصرة.\n(*) قال الحميدي عقب روايته لهذا الحديث: قال سفيان: قال المسعودي: وقام آخر فبسط رداءه. فقال النبي -ﷺ-: سبقك بها الغلام الدوسي.\nوبلفظ: «قلت: يا رسول الله، إني سمعت منك حديثا كثيرا فأنساه قال: ابسط رداءك فبسطته. فغرف بيده فيه، ثم قال: ضمه فضممته، فما نسيت حديثا بعد» .\nأخرجه البخاري (١/٤٠) قال: حدثنا أحمد بن أبي بكر أبو مصعب. قال: حدثنا محمد بن إبراهيم بن دينار. وفي (١/٤١) و(٤/٢٥٣) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا ابن أبي الفديك. والترمذي (٣٨٣٥) قال: حدثنا أبو موسى محمد بن المثنى. قال: حدثنا عثمان بن عمر.\nثلاثتهم - محمد بن إبراهيم، وابن أبي الفديك، وعثمان بن عمر - عن ابن أبي ذئب، عن سعيد المقبري، فذكره.\nوبلفظ: «أتيت النبي -ﷺ- فبسطت ثوبي عنده ثم أخذه فجمعه على قلبي، فما نسيت بعده حديثا» .\nأخرجه الترمذي (٣٨٣٤) قال: حدثنا محمد بن عمر بن علي المقدمي قال: حدثنا ابن أبي عدي، عن شعبة، عن سماك، عن أبي الربيع، فذكره.\nوبلفظ: «ألا من رجل يأخذ بما فرض الله ورسوله، كلمة، أو كلمتين، أو ثلاثا أو أربعا، أو خمسا فيجعلهن في طرف ردائه، فيتعلمهن. ويعلمهن قال أبو هريرة: فقلت: أنا، يا رسول الله، قال: فابسط ثوبك. قال: فبسطت ثوبي فحدث رسول الله -ﷺ-: ثم قال: ضم إليك. فضممت ثوبي إلى صدري، فإني لأرجو أن لا أكون نسيت حديثا سمعته منه بعد» .\nأخرجه أحمد (٢/٣٣٣) قال: حدثنا أبو النضر. قال: حدثنا المبارك. وفي (٢/٤٢٧) قال: حدثنا إسماعيل، عن يونس.\nكلاهما - المبارك، ويونس بن عبيد - عن الحسن، فذكره.","vol":"8","page":21},{"text":"٥٨٥٦ - (خ) أبو هريرة - ﵁ - قال: «يقول الناس: أكثر أبو هريرة فَلَقِيتُ رجلًا، فقلت: بِمَ قرأ رسولُ الله - ﷺ- البارحة في العتمة؟ قال: لا أدري، فقلت: لم تُشاهِدْها؟ (١) قال: بلى، قلت: لكن أنا أدْري، قرأ سورة كذا وكذا» . أخرجه البخاري (٢) .\nهذا الحديث أفرده الحميديُّ، وجعله في أفراد البخاري، وهو من جملة الحديث الذي قبله، وحيث أَفرده اتَّبعناه وأفردناه.\n_________\n(١) في نسخ البخاري المطبوعة: تشهدها.\n(٢) ٣ / ٧٢ في العمل في الصلاة، باب تفكر الرجل بالشيء في الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٥١٨) .والبخاري (٢/٨٥) قال: حدثنا محمد بن المثنى.\nكلاهما - أحمد بن حنبل،ومحمد بن المثنى - عن عثمان بن عمر، عن ابن أبي ذئب، عن سعيد المقبري، فذكره.","vol":"8","page":23},{"text":"٥٨٥٧ - (خ) أبو هريرة - ﵁ - قال: «حفظت من رسولِ الله - ﷺ- وِعَاءَيْن، فأمَّا أحدهما: فَبَثَثْتُه فيكم، وأَمَّا الآخر: فلو بَثَثتُهُ قُطِعَ هذا البُلْعُوم» .\nقال البخاري: البُلعوم: مجرى الطعام (١) . ⦗٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وِعَاءَين) الوعاء: ما يجعل فيه الشيء يُحرَز فيه، كأنه أراد به: عِلْمَين في وعاءين.\n_________\n(١) رواه البخاري ١ / ١٩٢ و١٩٣ في العلم، باب حفظ العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/٤١) قال: حدثنا إسماعيل. قال: حدثني أخي، عن ابن أبي ذئب، عن سعيد المقبري، فذكره.","vol":"8","page":23},{"text":"٥٨٥٨ - (خ) أبو ذر الغفاري - ﵁ - قال: «لو وضعتُم الصَّمْصَامَة على هذه - وأشار إِلى قفاه - ثم ظننتُ أني أُنْفِذُ كلمة سمعتُها من رسولِ الله - ﷺ- قبل أن تُجِيزُوا عليَّ لأنفَذْتُها» . أخرجه البخاري في ترجمة باب (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصمصام) والصَّمْصامة: السيف.\n_________\n(١) رواه البخاري تعليقًا ١ / ١٤٨ في العلم، باب العلم قبل القول والعمل، قال الحافظ في \" الفتح \": هذا التعليق رويناه موصولًا في \" مسند الدارمي \" وغيره من طريق الأوزاعي، حدثني أبو كثير يعني مالك بن مرثد عن أبيه قال: أتيت أبا ذر وهو جالس عند الجمرة الوسطى وقد اجتمع عليه الناس يستفتونه، فأتاه رجل فوقف عليه ثم قال: ألم تنه عن الفتيا، فرفع رأسه إليه فقال: أرقيب أنت علي؟ لو وضعتم ... فذكر مثله، ورويناه في \" الحلية \" من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في العلم باب العلم قبل القول العمل وقال الحافظ في «الفتح» (١/١٩٤) هذا التعليق رويناه موصولا في مسند الدارمي وغيره من طريق الأوزاعي حدثني أبو كثير - يعني مالك بن مرثد - عن أبيه قال: أتيت أبا ذر وهو جالس عند الجمر، الوسطي، وقد اجتمع عليه الناس يستفتونه، فأتاه رجل فوقف عليه ثم قال: ألم تنه عن الفتيا فرفع رأسه إليه فقال: أرقيب أنت علي؟ لو وضعتهم. فذكر مثله رويناه في الحلية من هذا الوجه.","vol":"8","page":24},{"text":"<span data-type=\"title\" id=toc-1261>الفصل الخامس: في كتابة الحديث وغيره</span>\n<span data-type=\"title\" id=toc-1262>جوازه</span>\n٥٨٥٩ - (د) عبد الله بن عمرو بن العاص - ﵄ - قال: ⦗٢٥⦘ «كنتُ أكتبُ كل شيء سمعتُه من رسولِ الله - ﷺ- أُرِيدُ حِفْظَه، فَنَهَتْني قريش، وقالوا: تكتبُ كلَّ شيء ورسولُ الله - ﷺ- بَشَر يتكلم في الغَضَب والرِّضى؟ قال: فأمْسَكْتُ عن الكتاب، حتى ذكرتُ ذلك لرسولِ الله - ﷺ-، فأَوْمَأَ بإِصْبَعِهِ إِلى فيه، وقال: اكْتُبْ، فوالذي نفسي بيده، ما نُخرِجُ منه إِلا حَقًا (١)» . أخرجه أبو داود (٢) .\n_________\n(١) كذا في نسخة المؤلف بخطه، والذي في نسخ أبي داود المطبوعة: ما يخرج منه إلا حق، وكلاهما صواب.\n(٢) رقم (٣٦٤٦) في العلم، باب في كتابة العلم، وهو حديث حسن، قال الحافظ في \" الفتح \": وله طرق أخرى عن عبد الله بن عمرو يقوي بعضها بعضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٦٢) (٦٥١٠) و(٢/١٩٢) (٦٨٠٢) . والدارمي (٤٩٠) قال: أخبرنا مسدد. وأبو داود (٣٦٤٦) قال: حدثنا مسدد وأبو بكر بن أبي شيبة.\nثلاثتهم - أحمد بن حنبل، ومسدد، وأبو بكر بن أبي شيبة - عن يحيى بن سعيد، عن عبيد الله بن الأخنس، قال: أخبرنا الوليد بن عبد الله، عن يوسف بن ماهك، فذكره.\nوله شاهد وبلفظ: «قلت: يا رسول الله -ﷺ- أكتب ما أسمع منك؟ قال: نعم. قلت: في الرضا والسخط: قال: نعم، فإنه لا ينبغي لي أن أقول في ذلك إلا حقّا» .\nأخرجه أحمد (٢/٢٠٧) (٦٩٣٠) قال: حدثنا يزيد بن هارون ومحمد بن يزيد. وفي (٢/٢١٥) (٧٠٢٠) قال: حدثنا محمد بن يزيد الواسطي. وابن خزيمة (٢٢٨٠) قال: حدثنا أبو الخطاب زياد بن يحيى الحساني، قال: حدثنا عبد الأعلى.\nثلاثتهم -يزيد بن هارون، ومحمد بن يزيد، وعبد الأعلى بن عبد الأعلى - قالوا: حدثنا محمد بن إسحاق، عن عمرو بن شعيب، عن أبيه، فذكره\nوله شاهد وبلفظ: «قلت: يا رسول الله، إنا نسمع منك أحاديث لا نحفظها أفانكتبها: قال: بلى فاكتبوها» .\nأخرجه أحمد (٢/٢١٥) (٧٠١٨) قال: حدثنا علي بن عاصم، قال: أخبرنا دويد الخراساني، والزبير بن عدي قاعد معه، قال: أخبرنا عمرو بن شعيب، عن أبيه، فذكره.\nوله شاهد، وبلفظ: «ما يرغبني في الحباة إلى الصادقة والوهط، فأما الصادقة، فصحيفة كتبتها من رسول الله -ﷺ-، وأما الوهط، فأرض تصدق بها عمرو بن العاص. كان يقوم عليها» .\nأخرجه الدارمي (٥٠٢) قال: أخبرنا محمد بن سعيد، قال: أخبرنا شريك، عن ليث عن مجاهد، فذكره. وقال الحافظ في «الفتح» (١/٢٥٠) . ولهذا طرق أخرى عن عبد الله بن عمرو يقوي بعضها بعضا. قلت: وقد ذكرها والحمد لله.","vol":"8","page":24},{"text":"٥٨٦٠ - (ت) أبو هريرة - ﵁ - قال: «كان رجل من الأنصار يجلسُ إلى رسولِ الله - ﷺ-، فيسمع من النبيِّ - ﷺ- الحديثَ، فَيُعْجِبُهُ ولا يَحْفَظُه، فَشكا ذلك إِلى رسولِ الله - ﷺ-، فقال: يا رسولَ الله، إِني لأسمَعُ مِنكَ الحديث فَيُعْجِبُني ولا أحفَظه، فقال رسولُ الله - ﷺ-: استَعِنْ بِيَمِينك، وأوْمَأ بيده إلى الخط» .\nأخرجه الترمذي (١)، وقال: سمعت محمد بن إسماعيل يقول: الخليل بن مُرَّة أحدَ رُواة هذا الحديث، منكر الحديث.\n_________\n(١) رقم (٢٦٦٨) في العلم، باب ما جاء في الرخصة في كتابة العلم، من حديث الخليل بن مرة عن يحيى بن أبي صالح عن أبي هريرة، والخليل بن مرة وهو الضبعي البصري، ضعيف، ويحيى بن أبي صالح مجهول، وقال الترمذي: ليس إسناده بذاك القائم. وقال: وفي الباب عن عبد الله بن عمرو، يريد الحديث الذي قبله، أقول: فهو شاهد له بالمعنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٢٦٦٦) قال: حدثنا قتيبة. قال:حدثنا الليث، عن الخليل بن مرة، عن يحيى بن أبي صالح، فذكره.\nوقال الترمذي: هذا حديث إسناده ليس بذاك القائم،وسمعت محمد بن إسماعيل يقول: الخليل بن مرة، منكر الحديث.","vol":"8","page":25},{"text":"٥٨٦١ - (خ) أبو هريرة - ﵁ - «أن النبيَّ - ﷺ- خطب ⦗٢٦⦘ فذكر قِصَّة في الحديث - فقال أبو شاه: اكتبوا لي يا رسولَ الله، فقال رسولُ الله - ﷺ-: اكتبوا لأبي شاه» . وفي الحديث قصة، أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٦٩) في العلم، باب ما جاء في الرخصة في كتابة العلم، وهو أيضًا عند البخاري ١ / ١٨٣ و١٨٤ في العلم، باب في كتابة العلم، وفي اللقطة، باب كيف تعرف لقطة مكة، وفي الديات، باب من قتل له قتيل فهو بخير النظرين، وأبي داود رقم (٤٥٥) في الديات، باب العمد يرضى بالدية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في اللقطة (٧/١) عن يحيى بن موسى، عن الوليد بن مسلم، ومسلم في الحج (٨٢/٥) عن زهير بن حرب، وعبيد الله بن سعيد.\nكلاهما عن الوليد بن مسلم، إلا أنه لم يذكر قصة أبي شاه، وقال في آخره. وزادنا فيه ابن المصطفى، عن الوليد بإسناده: فقال أبو شاه ... فذكر القصة، وزاد: قال الوليد قلت للأوزاعي: ما قوله: «اكتبوا لأبي شاه»؟ قال: قال: هذه الخطبة التي سمع من النبي -ﷺ-، وفي العلم (٣/٤) عن المؤمل بن الفضل، عن الوليد بن مسلم (٣/٤) عن العباس بن الوليد بن يزيد، عن أبيه، كلاهما عنه، مختصرا: لما فتح الله علي ورسوله ... فذكر خطبة النبي -ﷺ-، فقام رجل من أهل اليمن يقال له: أبو شاه، فقال: يارسول الله: اكتبوا لي، فقال: «اكتبوا لأبي شاه» و(٣/٥) عن علي بن سهل الرملي، عن الوليد بن مسلم، قال: قلت لأبي عمرو، يعني الأوزاعي ما يكتبوه؟ قال: الخطبة التي سمعها يومئذ منه، وفي الديات (٤/٢) عن العباس بن الوليد بن يزيد، عن أبيه، عن الأوزاعي، ببعضه «من قلت له قتيل» وقصة أبي شاه. والترمذي في الديات (١٣/١) عن محمود بن غيلان ويحيى بن موسى.\nكلاهما- الوليد بن مسلم ببعضه: لما فتح الله على رسول الله مكة قام في الناس فحمد الله وأثنى عليه، ثم قال: «من قتل له قتيل فهو بخير النظرين: إما أن يعفو وإما أن يقتل» وفي العلم (١٢/٢) بهذا الإسناد: أن النبي -ﷺ- خطب فذكر قصتة في الحديث. فقال: أبو شاة: اكتبوا لي يا رسول الله فقال: «اكتبوا لأبي شاه» وقال: حسن صحيح. والنسائي في العلم (الكبرى ١١/٤) عن العباس بن الوليد بن يزيد، عن أبيه، (١١/٤) عن محمد بن عبد الرحمن بن الأشعث، عن أبي معمر، عن إسماعيل بن عبد الله بن سماعه كلاهما عن الأوزاعي نحوه: لما فتحت مكة قلت هذيل رجلا من بني ليث بقتيل لهم في الجاهلية، فبلغ ذلك رسول الله -ﷺ- فقام فقال: «إن الله حبس عن مكة الفيل» وذكر الحديث بطول،. وأعاد منه قوله «من قتل له قتيل» في القصاص (والقسامة والقود والديات ٢٥/٢، ١) بهذا الإسناد، وزاد فيه، و(٣٥: ٢) عن أحمد بن إبراهيم بن محمد بن عائز عن يحيى بن حمزة عن الأوزاعي عن يحيى بن أبي كثير، عن أبي سلمة: أن رسول الله -ﷺ- قال: «من قتل له قتيل..» مرسل. وابن ماجة في الديات (٣/٢) عن عبد الرحمن بن إبراهيم بن عبد الرحيم، عن الوليد بن مسلم ببعضه «من قتل له قتيل فهو مصفي» في الرواية وحديث المؤمنل بن الفضل ليس في الرواية وكذلك حديث على بن سهل الرملي، بخير النظرين إما أن يقتل وإما أن يفدى. والحاكم حديث ابن مصفى وهما رواية ابن الحسن ابن العبد وغيره، ولم يذكر أبو القاسم\nكلهم عن عبد الرحمن بن عمرو الأوزاعي عن يحيى بن كثير، عن أبي سلمة فذكره تحفة الأشراف (١١/٦٩-٧١) .","vol":"8","page":25},{"text":"٥٨٦٢ - (خ ت) أبو هريرة - ﵁ - قال: «ما من أصحاب النبيِّ - ﷺ- أحد أكْثَر حديثًا عنه مني، إلا ما كان من ابن عَمْرو، فإنه كان يكتب، ولا أكتب» . أخرجه البخاري والترمذي (١) .\n_________\n(١) رواه البخاري ١/١٨٤ في العلم، باب في كتابة العلم، والترمذي رقم (٢٦٧٠) في العلم، باب ما جاء في الرخصة في كتابة العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٤٨) .والبخاري (١/٣٩) قال:حدثنا علي بن عبد الله والترمذي (٢٦٦٨و٣٨٤١) قال: حدثنا قتيبة. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٤٨٠٠) عن إسحاق بن إبراهيم.\nأربعتهم - أحمد بن حنبل، وعلي، وقتيبة،وإسحاق - عن سفيان بن عيينة، عن عمرو بن دينار، عن وهب بن منبه، عن أخيه، وهو همام بن منبه، فذكره.","vol":"8","page":26},{"text":"٥٨٦٣ - (خ م ت د س) يزيد بن شريك بن طارق التيمي - ﵀ - قال: «رأيت عليًّا على المنبر يخطُب، فسمعتُه يقول: لا والله، ما عندنا من كتاب نَقْرَؤُهُ إِلا كتابَ الله، وما في هذه الصَّحيفة، فنشَرها فإِذا فيها أسْنَانُ الإِبِلِ وأشياءُ من الجراحات، وفيها: قال رسولُ الله - ﷺ-: المدينةُ حَرَم، ما بَين عَيْر إِلى ثَوْر، فمَن أَحْدَث فيها حَدَثًا أو آوَى مُحْدِثًا، فعليه لعنَةُ الله والملائكة والناس أجمعين، لا يقبل الله منه يوم القيامة صَرْفًا وَلا عَدْلًا، ذِمَّة المسلمين واحدة، يسعى بها أدناهم، فمن أَخْفَر مسلمًا، فعليه لعنة الله والملائكة ⦗٢٧⦘ والناس أجمعين، لا يقبل الله منه يومَ القيامة عَدْلًا ولا صَرفًا، ومَن وَالَى قومًا بغير إِذْنِ مَوَاليه - وفي رواية: ومن ادَّعى إلى غير أبيه، أو انْتَمَى إِلى غير مواليه - فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل الله منه يوم القيامة صرفًا ولا عدلًا» . أخرجه البخاري ومسلم.\nوعند البخاري عن أبي جُحيفة - وهب بن عبد الله السُّوائي - قال: «قلت لعلي: هل عندكم شيء من الوحي مما ليس في القرآن؟ قال: لا، والذي فَلَقَ الحبَّةَ، وبَرَأَ النَّسَمَةَ، إِلا فَهْمٌ يُعطيه الله رجلًا في القرآن، وما في هذه الصحيفة، قلت: وما في هذه الصحيفة؟ قال: العَقْلُ، وفَكاكُ الأسِير، وأن لا يُقتل مسلم بكافر» .\nوأخرج الترمذي مثل الأولى، ومثل الثانية تامًا ومختصرًا.\nوأخرج أبو داود نحوًا من هذا في تحريم المدينة وذِمَّة المسلمين، عن إبراهيم التَّيمي عن أبيه، وأخرج أيضًا نحوه عن أبي حسان، وزاد فيه زيادة، وهو مذكور في فَضْل المدينة من كتاب الفضائل من حرف الفاء.\nوأخرج النسائي رواية أبي جحيفة.\nوله عن أبي حسان قال: قال علي: «ما عهد إليَّ رسولُ الله - ﷺ- شيئًا دون الناس، إِلا صحيفة في قِرابِ سَيفي، فلم يزالوا حتى أخرج الصحيفة، فإذا فيها: المؤمنون تتكافأ دِماؤهم، ويسعى بذِمَّتهم أَدْنَاهم، وهم يَد على من ⦗٢٨⦘ سِواهم، ولا يُقْتَل مؤمن بكافر، ولا ذُو عهد في عهده» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَيْر إلى ثور) عَيْر: جبل بالمدينة معروف، فأمَّا «ثَوْر»: فإنه جبل معروف بمكة، وليس بأراضي المدينة جبل يسمَّى ثَوْرًا، ولكن الحديث هكذا جاء: «ما بين عَيْر إلى ثَوْر» . قالوا: ولعل الحديث قد كان «ما بين عير إلى أُحُد» فحرَّفه الرواة.\n(حَدَثًا) الحَدَث: الأمر المنكر، مما نهى عنه الشرع وحرَّمه.\n(آوى مُحْدِثًا) يروى بكسر الدال، وهو فاعل الحدث، وبفتحها، وهو الأمر المحدَث، والعمل المبتَدع الذي لم تجر به سُنَّة، كأنه رضي له ولم ينكره، والأول الوجه.\n(أخفر) أخْفَرت الذِّمَام: إذا نقضته، وغَدَرْت به.\n(صَرْفًا ولا عَدْلًا) العدل: الفريضة، والصرف: النافلة، وقيل: العدل: الفدية، والصرف: التوبة. ⦗٢٩⦘\n(وَالَى قومًا) واليتُ آل فلان: إذا صِرْتَ من مواليهم، وانتميتَ إليهم، ولم يكونوا مواليك.\n(بغير إذن مواليه) قال الخطابي: يدل ظاهره: أنهم إذا أذِنوا له جاز أن يُوالي غيرهم، وليس الأمر على ذلك، فإنهم لو أذنوا له لم يجزْ له، ولا ينتقل ولاؤه عنهم، وإنما ذكر الإذن واشترطه تأكيدًا لتحريمه عليه، ومنعه منه، فإنه إذا استأذن أولياءه في مُوالاة غيرهم منعوه من ذلك، وإذا استبدَّ به دونهم، خفيَ أمرُه عليهم، وربما تمَّ له ذلك، فإذا تطاول عليه الزمان عُرف بولاء من انتقل إليهم، فيكون ذلك سببًا لبطلان حق مواليه.\n(أو انْتَمى) الانتماء: الانتساب والالتجاء إلى قوم.\n(فَلَق الحبة) بفتح الحاء هاهنا، وهي كالحنطة والشعير، وفلقُها: شَقُّها للإنبات.\n(بَرَأَ النَّسَمة) النَّسمة: كلُّ ذي روح، وبرأها: خلقها.\n(العقل): الدِّية، وقد تقدم شرحها مستوفى في كتاب الديات.\n(فَكاك الأسير) وفكُّه: إطْلاقه.\n(تتكافأ دماؤهم) التكافؤ: التساوي، وفلان كُفْء فلان: إذا كان مثله.\n(يسعى بذمتهم أدناهم) الذِّمَّة: الأمان، ومنه سمي المعاهد ذِمِّيًّا لأنه أُومِنَ على ماله ودمه بالجزية، ومعنى قوله: يسعى بذمتهم أدناهم: أن أدنى المسلمين إذا أعطى أمانًا لأحد فليس لأحد من المسلمين أن ينقض ذمامه، ⦗٣٠⦘ ولا يُخفِر عهده.\n(وهم يدٌ على من سواهم) أي: ذوو يد، يعني: قدرة واستيلاء على غيرهم من أصحاب المِلَل.\n(لا يُقْتَل مؤمن بكافر، ولا ذو عهد في عهده) لهذا الكلام تأويلان أحدهما: لا يُقتَل مسلم بكافر، ولا ذو عهد في حال مُعاهدته بكافر، كأنه قال: لا يقتل مسلم ولا معاهد بكافر، والآخر: لا يقتل مسلم بكافر، ولا يقتل المعاهد في حال معاهدته.\n_________\n(١) رواه البخاري ١ / ١٨٢ و١٨٣ في العلم، باب كتابة العلم، وفي الجهاد، باب فكاك الأسير، وفي الديات، باب العاقلة، وباب لا يقتل مسلم بكافر، ومسلم رقم (١٣٧٠) في الحج، باب فضل المدينة، وفي العتق، باب تحريم تولي العتيق غير مواليه، وأبو داود رقم (٢٠٣٤) و(٢٠٣٥) في المناسك، باب في تحريم المدينة، والترمذي رقم (٢١٢٨) في الولاء والهبة، باب ما جاء فيمن تولى غير مواليه أو ادعى إلى غير أبيه، والنسائي ٨ / ٢٣ في القسامة، باب سقوط القود من المسلم للكافر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج (٢١٠: ٤) عن محمد بن بشار، عن أبي مهري، وفي الجزية (١٧: ٢) عن محمد بن محمد.\nكلاهما عن سفيان، وفيه (الجزية: ١٠) عن محمد، عن وكيع، وفي الفرائض (٢١: ١) عن قتيبة، عن جرير، وفي الاعتصام (٦/٢) عن عمر بن حفص بن غياث، عن أبيه.\nأربعتهم عن الأعمش، عن إبراهيم التيمي، عن أبيه، ومسلم في المناسك (٨٥: ١٤) عن أبي بكر وابن كريب وزهير بن حرب.\nثلاثتهم عن أبي معاوية. و(٨٥: ١٥) عن أبي سعيد الأشج، عن وكيع. (٨٥: ١٦) عن عبيد الله بن عمر القواريري، ومحمد بن أبي بكر المقدمي. كلاهما عن ابن مهدي به، وأبو داود فيه (المناسك ٩٧: ١) عن محمد بن كثير، والترمذي في الهبة وفي الولاء (٣/) عن هناد، عن أبي معاوية، وقال: حسن صحيح، وروى بعضهم عن الأعمش عن إبراهيم التيمي، عن الحارث بن سويد، عن علي نحوه، والنسائي في الحج الكبرى (٣١١: ٦) عن إسماعيل بن مسعود، عن عبد الرحمن بن مهدي نحوه\nكلهم عن يزيد بن شريك، فذكره (تحفة الأشراف ٧/٤٥٨) وبنحوه: أخرجه الحميدي (٤٠) قال: حدثنا سفيان. وأحمد (١/٧٩) (٥٩٩) قال: حدثنا سفيان، والدارمي (٢٣٦١) قال: أخبرنا إسحاق، قال: أخبرنا جرير. والبخاري (١/٣٨) قال: حدثنا محمد بن سلام، قال: أخبرنا وكيع عن سفيان وفي. قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وفي (٩/١٣) قال: حدثنا صدقة بن الفضل، قال: أخبرنا ابن عيينة. وابن ماجة (٢٦٥٨) قال: حدثنا علقمة بن عمرو الدارمي، قال: حدثنا أبو بكر بن عياش. والترمذي (١٤١٢) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. والنسائي (٨/٢٣) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان\nخمستهم - سفيان بن عيينة، وجرير، وسفيان الثوري، وزهير، وأبو بكر بن عياش - عن مطرف بن طريف، عن عامر الشعبي، عن أبي جحيفة، فذكره.\nوبنحوه أخرجه أحمد (١/١٢٢) (٩٩٣) . وأبو داود (٤٥٠) قال: حدثنا أحمد بن حنبل، ومسدد. والنسائي (٨/١٩) قال: أخبرني محمد بن المثنى.\nثلاثتهم -أحمد، ومسدد، وابن المثنى - قالوا: حدثنا يحيى بن سعيد قال: حدثنا سعيد بن أبي عروبة، عن قتادة، عن الحسن، عن قيس بن عباد، فذكره.","vol":"8","page":26},{"text":"٥٨٦٤ - (خ د ت) زيد بن ثابت - ﵁ - قال: «أمرني رسولُ الله - ﷺ-، فَتَعَلَّمْتُ له كتابَ يهود- وفي رواية: بالسّريانية - وقال: إني والله، ما آمَن يهودَ على كتابي، فما مَرَّ بي نِصفُ شهر حتى تعلمْته وحَذَقتُه، فكنتُ أكتبُ له إِليهم، وأَقْرَأُ له كُتبَهم» . أخرجه البخاري (١)، وأبو داود، والترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حذقته) حذقت الشيء أحذقه: إذا علمته وأتقنته.\n_________\n(١) ذكره البخاري تعليقًا ١٣ / ١٦١ في الأحكام، باب ترجمة الحكام وهل يجوز ترجمان واحد، قال الحافظ في \" الفتح \": هذا التعليق من الأحاديث التي لم يخرجها البخاري إلا معلقة، وقد وصله مطولًا في \" كتاب التاريخ \" عن إسماعيل بن أبي أويس، حدثني عبد الرحمن بن أبي الزناد عن أبيه عن خارجة بن زيد بن ثابت عن زيد، وقال الحافظ: ووقع لنا بعلو في \" فوائد الفاكهي \" عن ابن أبي ميسرة حدثنا يحيى بن قزعة حدثنا عبد الرحمن بن أبي الزناد عن أبيه عن خارجة بن زيد ابن ثابت عن أبيه ... فذكره، أقول: وقد وصله أبو داود والترمذي كما سيأتي.\n(٢) رواه أبو داود رقم (٣٦٤٥) في العلم، باب رواية حديث أهل الكتاب، والترمذي رقم (٢٧١٦) في الاستئذان، باب ما جاء في تعليم السريانية، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٥/١٨٦) قال: حدثنا سليمان بن داود. وفي (٥.١٨٦) قال: حدثنا سريج ابن النعمان، وأبو داود (٣٧٤٥) قال: حدثنا أحمد بن يونس والترمذي (٢٧١٥) قال: حدثنا علي بن حجر.\nأربعتهم - سليمان بن داود، وسريج، وأحمد بن يونس، وعلي بن حجر - عن عبد الرحمن بن أبي الزناد، عن أبيه، عن خارجة بن زيد، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.\nأما البخاري فقد أخرجه تعليقا (٧١٩٥) فذكره. وقال الحافظ في «الفتح» (١٣/١٨٩): وهذا التعليق من الأحاديث التي لم يخرجها البخاري إلا معلقة، وقد وصله مطولا في «كتاب التاريخ» عن إسماعيل بن أبي أويس، حدثني عبد الرحمن بن أبي الزناد عن أبيه خارجة بن زيد بن ثابت عن زيد ... فذكر الحديث، ووقع لنا بعلم في فوائد الفاكهي عن ابن أبي ميسرة حدثنا يحيى بن خزيمة حدثنا عبد الرحمن بن أبي الزناد عن أبيه عن خارجة بن زيد بن ثابت عن أبيه، فذكره.\nوبلفظ «قال لي رسول الله -ﷺ-: تحسن السريانية إنها تأتيني كتب؟ قال: قلت: لا. قال: فتعلمها. فتعلمتها في سبعة عشر يوما» .\nأخرجه أحمد (٥/١٨٢) قال:حدثنا جرير. وعبد بن حميد (٢٤٣) قال: حدثنا موسى بن داود، قال: حدثنا قيس بن الربيع.\nكلاهما -جرير، وقيس - عن الأعمش، عن ثابت بن عبيد، فذكره.\nوقال الحافظ «الفتح» أيضا، وهذا الطريق وقعت لي بعلو في فوائد هلال الحفار قال: حدثنا الحسن بن عياش، حدثنا يحيى بن أيوب بن السري، حدثنا جرير عن الأعمش فذكره، وأخرجه أحمد وإسحاق في «مسنديهما» وأبو بكر بن أبي داود في «كتاب المصاحف» من طريق الأعمش، وأخرجه أبو يعلى من طريقه، فذكره وله طريق أخرى أخرجها ابن سعد، وفي كل ذلك رد على من زعم أن عبد الرحمن بن أبي الزناد تفرد به، نعم لم يروه عن أبيه عن خارجة إلا عبد الرحمن فهو تفرد نسبي.","vol":"8","page":30},{"text":"٥٨٦٥ - (ت) زيد بن ثابت - ﵁ - قال: «دخلتُ على رسولِ الله - ﷺ- وبين يديه كاتب، فسمعتُه يقول: ضع القلمَ على أُذنك؛ فإنه أذكر للمالي (١)»، أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (للمالي) الإملاء، والإملال: الإلقاء على الكاتب، أمليت عليه وأمللت، وهما لغتان فصيحتان، والفاعل منهما مُمِل ومُملِل، فأما المالي، فلم يجئ في اللغة، وقد جاء في الحديث وهو فاعل من مَلى يَملي فهو مالٍ.\n_________\n(١) وفي نسخ الترمذي المطبوعة: للمملي، وكلاهما صواب.\n(٢) رقم (٢٧١٥) في الاستئذان، باب في وضع القلم على الأذن من حديث عنبسة بن عبد الرحمن عن محمد بن زاذان عن أم سعد عن زيد بن ثابت، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه وهو إسناد ضعيف، وعنبسة بن عبد الرحمن ومحمد بن زاذان يضعفان في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٢٧١٤) قال: حدثنا قتيبة، قال: حدثنا عبد الله بن الحارث، عن عنبسة، عن محمد بن زاذان، عن أم سعد، فذكرته.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وهو إسناد ضعيف، وعنبسة بن عبد الرحمن، ومحمد بن زاذان يضعفان في الحديث.","vol":"8","page":31},{"text":"٥٨٦٦ - (ت) جابر بن عبد الله - ﵄ - أن رسولَ الله - ﷺ- قال: «إذا كتب أحدكم كتابًا فَلْيُتَرِّبْه، فإنه أنْجَحُ للحاجة» . أخرجه الترمذي (١)، وقال: هذا حديث منكر.\n_________\n(١) رقم (٢٧١٤) في الاستئذان، باب ما جاء في تتريب الكتاب من حديث شبابة عن حمزة عن أبي الزبير عن جابر، قال الترمذي: هذا حديث منكر لا نعرفه عن أبي الزبير إلا من هذا الوجه، وحمزة، هو عندي، ابن عمرو النصيبي، وهو ضعيف في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه ابن ماجة (٣٧٧٤) قال:حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون، قال: أنبأنا بقية، قال: أنبأنا أبو أحمد الدمشقي والترمذي (٢٧١٣) قال: حدثنا محمود بن غيلان قال: حدثنا شبابة، عن حمزة.\nكلاهما - أبو أحمد،وحمزة - عن أبي الزبير، فذكره.\nوقال الترمذي: هذا حديث منكر.","vol":"8","page":31},{"text":"٥٨٦٧ - (م) عبد الله بن أبي مليكة قال: «كتبتُ إلى ابن عباس، أَسأَلُه أَن يكتبَ لي كتابًا، ولا يُخْفي عليَّ، فقال: وَلَدٌ ناصح، أنا أَخْتَارُ له الأمور اختيارًا، وأُخْفِي عنه؟ قال: فدعا بقَضاء علي بن أبي طالب، فجعل ⦗٣٢⦘ يكتب منه أشياء، [ويَمُرُّ به الشيءُ، فيقول: والله ما قَضى بهذا عليّ، إلا أن يكون ضَلَّ]» .\nوفي أُخرى قال: «أتيتُ ابن عباس أَسأله أن يكتبَ لي كتابًا، ولا يُخْفِي عليَّ، فأُتِيَ ابنُ عباس بكتاب، يزعم الذي معه: أنه من قضاء عليّ، فأكْذَبَ ابنُ عباس الذي هو معه، ومَحَاهُ إِلا قَدْرَ - وأشار سفيان بذراعه»، زاد في رواية: «وقال: ما قضى بهذا عليّ قط» .\nأخرجه البخاري في ترجمة باب (١) . وأخرجه مسلم في مقدِّمة كتابه (٢) .\n_________\n(١) لم نجد عند البخاري كما ذكر المصنف، وقد ذكر صاحب \" ذخائر المواريث \" الحديث ونسبه لمسلم فقط.\n(٢) رواه مسلم ١ / ١٣ / ١٤ في المقدمة، باب النهي عن الحديث بكل ما سمع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في مقدمة صحيحه (١/١٣-١٤) قال: حدثنا داود بن عمرو الضبي، قال: حدثنا نافع بن عمر، عن ابن أبي مليكة، فذكره ولم نقف عليه عند البخاري.","vol":"8","page":31},{"text":"<span data-type=\"title\" id=toc-1263>المنع منه</span>\n٥٨٦٨ - (د) المطلب بن عبد الله بن حَنْطب قال: «دخل زيد بن ثابت على معاوية، فسأله معاويةُ عن حديث، فأخْبَرَه به، فأمر معاويةُ إِنسانًا يكتُبُه، فقال له زيد: إن رسولَ الله - ﷺ- أمرنا أن لا نكتب شيئًا من حديثه، فمحاه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٤٧) في العلم، باب في كتاب العلم، من حديث كثير بن زيد عن المطلب بن عبد الله بن حنطب، وإسناده ضعيف، كثير بن زيد فيه مقال، والمطلب بن عبد الله بن حنطب روايته عن زيد مرسلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل ضعيف: أخرجه أحمد (٥/١٨٢) .وأبو داود (٣٦٤٧) قال: حدثنا نصر بن علي.\nكلاهما - أحمد، ونصر - عن أبي أحمد، قال:حدثنا كثير بن زيد، عن المطلب بن عبد الله، فذكره.\nقلت: فيه كثير بن زيد قال فيه الحافظ: صدوق يخطئ والمطلب بن عبد الله بن المطلب صدوق كثير التدليس والإرسال.","vol":"8","page":32},{"text":"٥٨٦٩ - (م) أبو سعيد الخدري - ﵁ - أن رسولَ الله ⦗٣٣⦘ ﷺ- قال: «لا تكتُبوا عني غير القرآن - وفي رواية قال: لا تكتبوا عني، ومن كتب عني غير القرآن فَلْيَمْحُه - وحَدِّثوا عني ولا حَرَج، ومن كذب عليَّ [قال همام: أحسبه قال]: مُتعمِّدًا، فَلْيَتَبَوَّأْ مقعده من النار» . أَخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تكتبوا عني غير القران) الجمع بين قوله: لا تكتبوا عني غير القرآن وبين إذنه في الكتابة: أن الإذن في الكتابة ناسخ للمنع منه بإجماع الأمة على جوازه، ولا يُجمِعون إلا على أمر صحيح، وقيل: إنما نهى عن الكتابة: أن يُكْتَبَ الحديث مع القرآن في صحيفة واحدة، فيختلط به، فيشتبه على القارئ.\n_________\n(١) رقم (٣٠٠٤) في الزهد، باب التثبت في الحديث وحكم كتابة العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢) قال: حدثنا إسماعيل. وفي (٣/١٢) أيضا قال: حدثنا شعيب بن حرب. وفي (٣/٢١) قال: حدثنا يزيد. وفي (٣/٣٩) قال: حدثنا أبو عبيدة. وفي (٣/٤٦) قال: حدثنا عبد الصمد. وفي (٣/٥٦) قال: حدثا عفان والدارمي (٤٥٦) قال: أخبرنا يزيد بن هارون. ومسلم (٨/٢٢٩) قال: حدثنا هداب بن خالد الأزدي. والنسائي في (فضائل القرآن) (٣٣) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا يزيد. (ح) وأخبرنا الفضل بن العباس بن إبراهيم، قال: حدثنا عفان.\nسبعتهم - إسماعيل، وشعيب، ويزيد بن هارون، وأبو عبيدة، وعبد الصمد، وعفان، وهداب- عن همام بن يحيى، عن زيد بن أسلم، عن عطاء بن يسار فذكره.","vol":"8","page":32},{"text":"٥٨٧٠ - (ت) أبو سعيد (١) الخدري - ﵁ - قال: «اسْتَأْذَنَّا النبيَّ - ﷺ- في الكتابة، فلم يأذَنْ لنا» . أخرجه الترمذي (٢) .\n_________\n(١) في الأصل والمطبوع: أبو هريرة، والتصحيح من نسخ الترمذي المطبوعة.\n(٢) رقم (٢٦٦٧) في العلم، باب ما جاء في كراهية كتابة العلم، وهو حديث حسن، قال الترمذي: وقد روي هذا الحديث من غير هذا الوجه عن زيد بن أسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الدارمي (٤٥٧) قال: أخبرنا أبو معمر. والترمذي (٢٦٦٥) قال: حدثنا سفيان بن وكيع.\nكلاهما - أبو معمر، وسفيان بن وكيع - عن سفيان بن عيينة، قال: حدثنا يزيد بن أسلم،عن عطاء بن يسار. فذكره.\nوقال الترمذي: وقد روي هذا الحديث من غير هذا الوجه أيضا عن زيد بن أسلم، رواه همام عن زيد بن أسلم.","vol":"8","page":33},{"text":"<span data-type=\"title\" id=toc-1264>الفصل السادس: في رفع العلم</span>\n٥٨٧١ - (خ م ت) عبد الله بن عمرو بن العاص - ﵄ ⦗٣٤⦘ قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن الله لا يَقْبِضُ العلم انتزاعًا (١) يَنْتَزِعُه من الناس - وفي رواية: من العِباد - ولكن يَقْبِضُ العلم بِقَبْضِ العلماء، حتى إِذا لم يُبْقِ عالمًا (٢): اتَّخَذ الناس رُؤوسًا جُهَّالًا، فَسُئِلُوا، فأفْتَوْا بغير علم، فَضَلُّوا وَأَضَلُّوا» .\nزاد في رواية، قال عروة: «ثم لَقِيتُ عبد الله بن عَمْرو على رأس الحَوْل، فسألته؟ فَرَدَّ عليَّ الحديث كما حدَّث، قال: سمعتُ رسولَ الله - ﷺ- يقول» . أَخرجه البخاري، ومسلم.\nوللبخاري قال عروة: «حَجَّ علينا عبد الله بن عمرو بن العاص، فسمعته يقول: سمعت رسول الله - ﷺ- يقول: إن الله لا ينزع العلم بعد أن أعْطَاهُمُوهُ (٣) [انتزاعًا]، ولكن ينتزعُه منهم مع قبض العلماء بعلمهم، فيبقى (٤) ناس جُهَّال، فَيُسْتَفْتَوْن، فَيُفْتُون برأيهم، فَيَضِلُّون ويُضِلُّون. فحدَّثتُ عائشةَ زوجَ النبيِّ - ﷺ-، ثم إن عبد الله بن عمرو حجَّ بعدُ، فقالت: يا ابن أختي، انْطَلِقْ إلى عبد الله بن عمرو فاسْتَثْبِتْ لي منه الذي حدَّثْتَني عنه، فجِئْتُه، فسألتُه، فحدَّثني به بنحو ما حدثني، فأتيتُ عائشةَ فأخبرتُها، فعَجِبَتْ، وقالت: والله، لقد حَفِظ عبد الله بن عمرو» . ⦗٣٥⦘\nولمسلم [عن أبي الأسود]، عن عروة، قال: «قالت لي عائشة: يا ابنَ أختي، بلغني أن عبد الله بنَ عمرو مَارٌّ بنا إلى الحج، فَالْقَهُ، فَسَائِلْهُ، فإنه قد حَمَل عن النبيِّ - ﷺ- علمًا كثيرًا، قال: فلَقِيتُه، فَساءَلْتُه عن أشياءَ يذكرها عن رسول الله - ﷺ-، قال عروة: فكان فيما ذكر: أن النبيَّ - ﷺ- قال: إن الله لا ينتزعُ العلم من الناس انتزاعًا، ولكن يقبضُ العلماءَ، فَيَرْفَعُ العلم معَهم، ويُبْقِي في الناس رُؤوسًا جُهَّالًا - وفي أخرى: ويبقى في الناس رؤوس جهال - يُفْتُونهم بغير علم، فَيَضِلوُّن، ويُضِلُّون. قال عروة: فلما حدَّثتُ عائشة بذلك أعْظَمَتْ ذلك وأنكرته، وقالت: أحدَّثك أنه سمع النبيَّ - ﷺ- يقول هذا؟ قال عروة: حتى إِذا كان قَابِلٌ قالت له: إن ابْنَ عَمرو قد قَدِم فَالْقَهُ، ثم فَاتِحْهُ حتى تَسأَله عن الحديث الذي ذكره لك في العلم، قال: فَلقِيتُهُ فسألتُه، فذكره على نحو ما حدثني به في مَرَّته الأولى، قال عروة: فلما أخبرتُها بذلك قالت: ما أحسبه إلا قد صدق، أَرَاهُ لم يزد فيه شيئًا ولم يَنْقُص» .\nوله في رواية عمر بن الحكم عن عبد الله بن عمرو، بمثل حديث هشام بن عروة.\nوأخرجه الترمذي مختصرًا، قال: قال رسول الله - ﷺ-: «إن الله لا يَقْبِضُ العلم انتِزَاعًا يَنْتَزِعه من الناس، ولكن يقبضُ العلماءَ، حتى إذا لم يترُكْ عَالمًا اتَّخذَ الناس رُؤوسًا جُهَّالًا، فسُئلوا، فَأَفْتوا بغير علم، فضَلُّوا ⦗٣٦⦘ وَأَضَلُّوا» (٥) .\n_________\n(١) قال الحافظ في \" الفتح \": أي محوًا من الصدور، وكان تحديث النبي ﷺ بذلك في حجة الوداع كما رواه أحمد والطبراني من حديث أبي أمامة.\n(٢) أي: لم يبق الله عالمًا، وفي رواية أخرى للبخاري: حتى إذا لم يبق عالم.\n(٣) وفي رواية: أعطاكموه.\n(٤) في الأصل: فيأتي، وما أثبتناه من نسخ البخاري المطبوعة.\n(٥) رواه البخاري ١ / ١٧٤ و١٧٥ في العلم، باب كيف يقبض العلم، وفي الاعتصام، باب ما يذكر من ذم الرأي وتكلف القياس، ومسلم رقم (٢٦٧٣) في العلم، باب رفع العلم وقبضه، والترمذي رقم (٢٦٥٤) في العلم، باب ما جاء في ذهاب العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٨١) قال: حدثنا سفيان. وأحمد (٢/١٦٢) (٦٥١١) و(٢/١٩٠) (٦٧٨٨) قال: حدثنا يحيى بن سعيد. وفي (٢/١٩٠) (٦٧٨٧) قال: حدثنا وكيع. والدارمي (٢٤٥) قال: أخبرنا جعفر ابن عون. والبخاري (١/٣٦) . وفي (خلق أفعال العباد (٤٧) قال: حدثنا إسماعيل بن أبي أويس. قال: حدثني مالك. ومسلم (٨/٦٠) قال: حدثنا قتيبة بن سعيد. قال: حدثنا جرير. (ح) وحدثنا أبو الربيع العتكي، قال: حدثنا حماد، يعني ابن زيد (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا عباد بن عباد وأبو معاوية (ح) وحدثنا أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا وكيع (ح) وحدثنا أبو كريب، قال: حدثنا ابن إدريس وأبو أسامة وابن نمير وعبدة (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان (ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد (ح) وحدثني أبو بكر بن نافع، قال: حدثنا عمر بن علي (ح) وحدثنا عبد بن حميد، قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة بن الحجاج. وابن ماجة (٥٢) قال: حدثنا أبو كريب، قال: حدثنا عبد الله بن إدريس وعبدة وأبو معاوية وعبد الله بن نمير ومحمد بن بشر (ح) وحدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر ومالك بن أنس وحفص بن ميسرة وشعيب بن إسحاق والترمذي قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة بن سليمان. والنسائي في الكبرى (الورقة ٧٧ -أ) قال: أخبرنا عمرو بن علي، قال: حدثني عبد الوهاب الثقفي، قال: حدثنا أيوب ويحيى بن سعيد، وقال عبد الوهاب: فلقيت هشام بن عروة فحدثني عن أبيه.\nجميعهم - سفيان بن عيينة، ويحيى بن سعيد، ووكيع، وجعفر بن عون، ومالك بن أنس، وجرير بن عبد الحميد، وحماد بن زيد، وعباد بن عباد، وأبو معاوية، وعبد الله بن إدريس، وأبو أسامة، وعبد الله بن نمير، وعبدة بن سليمان، وعمر بن علي المقدامي، وشعبة، ومحمد بن بشر، وعلي بن مسهر، وحفص بن ميسرة، وشعيب بن إسحاق، وأيوب السختياني، وعبد الوهاب الثقفي - عن هشام بن عروة.\n٢- وأخرجه أحمد (٢/٢٠٣) (٦٨٩٦) . والنسائي في (الكبرى) (الورقة ٧٧-ب) قال: أخبرنا محمد ابن رافع.\nكلاهما -أحمد بن حنبل، ومحمد بن رافع - قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري.\n٣- وأخرجه البخاري (٩/١٢٣) قال: حدثنا سعيد بن تليد. ومسلم (٨/٦٠) قال: حدثنا حرملة بن يحيى الأجيبي.\nكلاهما - سعيد وحرملة - عن عبد الله بن وهب، قال: حدثني عبد الرحمن بن شريح، عن أبي الأسود.\nثلاثتهم - هشام بن عروة، والزهري، وأبو الأسود محمد بن عبد الرحمن يتيم عروة - عن عروة، فذكره.\n(*) في رواية سعيد بن تليد. قال ابن وهب: حدثني عبد الرحمن بن شريح وغيره.\nوبنحوه أخرجه مسلم (٨/٦٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الله بن حمران، عن عبد الحميد بن جعفر، قال: أخبرني أبي جعفر، عن عمر بن الحكم فذكره.","vol":"8","page":33},{"text":"٥٨٧٢ - (ت) أبو الدرداء - ﵁ - قال: «كنا مع النبيِّ - ﷺ-، فشخَصَ ببصره إلى السماء، ثم قال: هذا أوَانُ يُختَلَسُ العلم من الناس حتى لا يقدرون منه على شيء، فقال زياد بن لَبيد الأنصاري: كيف يُخْتَلَسُ منا وقد قرأنا القرآن؟ فوالله لَنَقْرَأنَّه، ولَنُقْرِئَنَّه أبناءَنا ونِساءَنا، فقال رسولُ الله - ﷺ-: ثَكِلَتْكَ أُمُّكَ زيادُ، إنْ كنتُ لأعُدُّكَ من فقهاء أهل المدينة، هذه التَّوْراةُ والإنجيلُ عند اليَهودِ والنَّصَارى، فماذا تُغْنِي عنهم؟ قال جُبَيْر: فلقيتُ عُبادَةَ بنَ الصامت، فقلت: ألا تسمع ما يقول أخوك أبو الدرداء؟ فأخبرتُه بالذي قال أبو الدرداء، فقال: صدق أبو الدرداء، إن شئتَ لأحدِّثَنَّكَ بأوَّلِ علم يُرفَعُ، أولُ علم يُرفعُ من الناس: الخُشوعُ، يُوشِك أن تدخل المسجد الجَامعَ فلا ترى فيه رجلًا خاشِعًا» . أخرجه الترمذي (١) . ⦗٣٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شخَص ببصره): إذا نظر إلى شيء دائمًا، فلا يردّ عنه نظره، كنظرِ المبهوت والمغمَى عليه.\n(يُخْتلس) الاختلاس: الاستلاب، وأخذه الشيء بسرعة.\n(ثكلتك أمك) الثكل: فقد الأم ولدَها.\n(يوشك) الإيشاك والوَشْك: الإسراع.\n_________\n(١) رقم (٢٦٥٥) في العلم، باب ما جاء في ذهاب العلم، من حديث معاوية بن صالح عن عبد الرحمن ابن جبير بن نفير عن أبيه جبير بن نفير عن أبي الدرداء، قال الترمذي: هذا حديث حسن غريب، ومعاوية بن صالح ثقة عند أهل الحديث، ولا نعلم أحدًا تكلم فيه غير يحيى بن سعيد القطان، وقد روي عن معاوية بن صالح نحو هذا، وروى بعضهم هذا الحديث عن عبد الرحمن ابن جبير بن نفير عن أبيه عن عوف بن مالك عن النبي ﷺ، ورواه الطبراني في \" الكبير \"، وحسن إسناده المنذري في \" الترغيب والترهيب \"، والهيثمي في \" المجمع \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد الله بن عبد الرحمن الدارمي (٢٩٤) . والترمذي (٢٦٥٣) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا عبد الله بن صالح، قال: حدثني معاوية بن صالح، عن عبد الرحمن بن جبير بن نفير، عن أبيه بن نفير، فذكره.","vol":"8","page":36},{"text":"٥٨٧٣ - (خ) عمر بن عبد العزيز - ﵀ - «كتب إِلى أبي بكر بن حَزم: انظر ما كان من حديث رسولِ الله - ﷺ- فَاكْتُبْه (١)، فإني خِفْتُ دُرُوسَ العلم، وذهابَ العلماء، ولا يُقْبَلُ إِلا حديث النبيِّ - ﷺ-، ولْيُفْشُوا العلم، ولْيَجْلِسوا حتى يعلَّم من لا يَعلَم، فإن العلم لا يَهْلِكُ حتى يكون سِرًّا» . أخرجه البخاري في ترجمة باب بغير إسناد (٢) . ⦗٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولْيُفشوا العلم) فشا الشيء يفشو: إذا ظهر.\n_________\n(١) قال الحافظ في \" الفتح \": يستفاد منه ابتداء تدوين الحديث النبوي، وكانوا قبل ذلك يعتمدون على الحفظ، فلما خاف عمر بن عبد العزيز، وكان على رأس المائة الأولى من ذهاب العلم بموت العلماء، رأى أن في تدوينه ضبطًا له وإبقاء.\n(٢) ذكره البخاري تعليقًا ١ / ١٧٤ في العلم، باب كيف يقبض العلم، قال العيني في \" شرح البخاري \": لم يقع وصل هذا التعليق عند الكشميهني ولا كريمة ولا ابن عساكر، ووقع وصله للبخاري عند غيرهم، وهو بقوله في بعض النسخ: حدثنا العلاء بن عبد الجبار، قال: حدثنا عبد العزيز ابن مسلم عن عبد الله بن دينار بذلك، يعني حديث عمر بن عبد العزيز، ولكن إلى قوله: ذهاب العلماء، قال الحافظ في \" الفتح \": وهو محتمل لأن يكون ما بعده ليس من كلام عمر أو من كلامه، ولم يدخل في هذه الرواية، والأول أظهر، وبه صرح أبو نعيم في \" المستخرج \"، ولم أجده في مواضع كثيرة إلا كذلك، وعلى هذا فبقيته من كلام المصنف أورده تلو كلام عمر ثم بين أن ذلك غاية ما انتهى إليه كلام عمر بن عبد العزيز رحمه الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في العلم - باب كيف يقبض العلم.\nوقال الحافظ في «الفتح» (١/٢٣٥): لم يقع وصل وهذا التعليق عند الكشميهني ولا كريمة ولا ابن عساكر إلى قوله ذهاب العلماء، وهو محتمل لأن يكون ما بعده ليس من كلان عمر أو من كلامه ولم يدخل في هذه الرواية، والأول أظهر، وبه صرح أبو نعيم في المستخرج ولم أجده في مواضع كثيرة إلا كذلك، وعلى هذه فبقيته من كلام المصنف أورده تلو كلام عمر، ثم بين أن ذلك غاية ما انتهى إليه كلام عمر بن عبد العزيز رحمه الله تعالى.","vol":"8","page":37},{"text":"<span data-type=\"title\" id=toc-1265>الكتاب الثاني: في العَفْو والمغفِرة</span>\n٥٨٧٤ - (م ت) أبو أيوب الأنصاري - ﵁ - قالَ - حين حضرته الوفاة -: «كنتُ كَتَمْتُ عنكم حَدِيثًا سمعتُه من رسولِ الله - ﷺ- وسوف أُحَدِّثُكُمُوه، وقد أُحِيطَ بنفسي، سمعته يقول: لَوْلا أنَّكم تُذْنِبُون لذَهَبَ الله بِكُم، وخلق خَلْقًا يُذْنِبُون، فيَغْفِرُ لهم» . أخرجه مسلم، والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٧٤٨) في التوبة، باب سقوط الذنوب بالاستغفار، والترمذي رقم (٣٥٣٣) في الدعوات، باب رقم (١٠٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٤١٤) قال: حدثنا إسحاق بن عيسى. وعبد بن حميد (٢٣٠) قال: حدثني يحيى بن إسحاق. ومسلم (٨/٩٤) .والترمذي (٣٦٣٩) قالا - مسلم والترمذي -: حدثنا قتيبة بن سعيد.\nثلاثتهم -إسحاق، ويحيى، وقتيبة - عن الليث بن سعد، قال: حدثني محمد بن قيس بن عمر بن عبد العزيز.\n٢- وأخرجه مسلم (٨/٩٤) قال: حدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال:حدثني عياش - وهو ابن عبد الله الفهري - قال: حدثني إبراهيم بن عبيد بن رفاعة، عن محمد بن كعب القرظي.\nكلاهما- محمد بن قيس، ومحمد بن كعب - عن أبي صرمة، فذكره.\n(*) أخرجه الترمذي (٣٥٣٩) قال: حدثنا قتيبة، قال: حدثنا عبد الرحمن بن أبي الزناد، عن عمر مولى غفرة، عن محمد بن كعب، عن أبي أيوب، عن النبي -ﷺ- نحوه، ليس فيه: - عن أبي صرمة -.","vol":"8","page":38},{"text":"٥٨٧٥ - (م) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «والذي نفسي بيده، لو لم تُذنِبُوا لَذَهَبَ الله بكم، ولَجَاء بقومٍ يُذْنِبُونَ فَيَسْتَغْفِرُون، فَيَغْفِرُ لهم» (١) . ⦗٣٩⦘\nوزاد رزين قال: قال رسول الله - ﷺ-: «لو لم تُذْنِبوا لَخَشيِتُ عليكم ما هُوَ أَشدّ منه، وهو العُجْبُ» (٢) .\n_________\n(١) رواه مسلم رقم (٢٧٤٩) في التوبة، باب سقوط الذنوب بالاستغفار.\n(٢) ذكر هذه الرواية المنذري في \" الترغيب والترهيب \" ٤ / ٢٠ من حديث أنس وقال: رواه البزار بإسناد جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٩) . ومسلم (٩/٩٤) قال: حدثني محمد بن رافع.\nكلاهما - أحمد بن حنبل، ومحمد بن رافع - قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن جعفر الجزري، عن يزيد بن الأصم، فذكره.\nوزيادة رزين ذكرها المنذري في الترغيب والترهيب بتخريجنا عن أنس (ح٤٢٩٥) وقال: رواه البزار بإسناد جيد.","vol":"8","page":38},{"text":"٥٨٧٦ - (خ م) أبو هريرة - ﵁ - عن النبيِّ - ﷺ- فيما يحكي عن ربه ﵎ - قال: «أَذْنَبَ عبد ذنبًا، فقال: اللَّهم اغْفِرْ لي ذَنْبي، فقال ﵎: أَذْنَبَ عَبدِي ذَنبًا فَعَلِمَ أنَّ لَهُ ربًّا يَغْفِرُ الذَّنْبَ، وَيَأخُذُ بالذَّنْبِ، ثم عاد فَأذْنَب، فقال: أيْ رَبِّ، اغْفِرْ لي ذنبي، فقال ﵎: عبدي أَذْنَبَ ذَنبًا، فعلم أنَّ لَهُ ربًّا يَغْفِرُ الذَّنْبَ، ويأخذ بالذَّنْب، ثم عاد فَأذْنَبَ، فقال: [أي] ربِّ، اغفر لي ذنبي، فقال ﵎: أَذْنَبَ عَبدِي ذَنبًا فعلم أن له ربًا يَغْفِرُ الذَّنْبَ، وَيَأْخُذُ بالذَّنْبِ، اعْمَلْ ما شئْتَ، فقد غفرتُ لك» . قال عبد الأعلى: لا أدري أقال في الثالثة أو الرابعة: «اعمل ما شئتَ»؟.\nوفي رواية بمعناه، وذكر ثلاثَ مرات، وفي الثالثة: «قد غفرتُ لعبدي، فليفعل ما شاء» . أخرجه البخاري، ومسلم (١) .\n_________\n(١) رواه البخاري ١٣ / ٣٩٣ في التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٢٧٥٨) في التوبة، باب قبول التوبة من الذنوب، قال الحافظ في \" الفتح \": قال القرطبي: وفائدة هذا الحديث أن العود من الذنب وإن كان أقبح من ابتدائه لأنه انضاف إلى ملابسة الذنب نقض التوبة، لكن العود إلى التوبة أحسن من ابتدائها لأنه انضاف إليها ملازمة الطلب من الكريم والإلحاح في سؤاله والاعتراف أنه لا غافر للذنب سواه، قال الحافظ: وقال النووي: في الحديث أن الذنوب ولو تكررت مائة مرة بل ألفًا وأكثر وتاب في كل مرة قبلت توبته أو تاب عن الجميع توبة واحدة صحت توبته، وقوله: \" اعمل ما شئت \" معناه: ما دمت تذنب فتتوب غفرت لك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩٦) قال: حدثنا يزيد. قال: أخبرنا همام بن يحيى وفي (٢/٤٠٥ و٤٩٢) قال:حدثنا عفان. قال: حدثنا همام. وفي (٢/٤٩٢) قال: حدثنا بهز. قال: حدثنا حماد. والبخاري (٩/١٧٨) قال: حدثنا أحمد بن إسحاق. قال: حدثنا عمرو بن عاصم. قال: حدثنا همام. ومسلم (٨/٩٩) قال: حدثني عبد الأعلى بن حميد. قال: حدثنا حماد بن سلمة. (ح) وحدثني عبد ابن حميد. قال: حدثني أبو الوليد. قال:حدثنا همام. والنسائي في عمل اليوم والليلة (٤١٩) قال: أخبرنا عمرو بن منصور. قال: حدثنا الحجاج بن المنهال. قال: حدثنا حماد بن سلمة.\nكلاهما- همام بن يحيى، وحماد بن سلمة - قالا: حدثنا إسحاق بن عبد الله بن أبي طلحة، عن عبد الرحمن ابن أبي عمرة، فذكره.\n(*) جاء في صحيح مسلم عقب حديث عبد الأعلى بن حماد: قال أحمد: حدثني محمد بن زنجويه القرشي. قال: حدثنا عبد الأعلى بن حماد النرسي، بهذا الإسناد. وقد ذكرناه لئلا يستدرك علينا.","vol":"8","page":39},{"text":"٥٨٧٧ - (ت) أنس بن مالك - ﵁ - قال: سمعت النبيَّ - ﷺ- يقول: «قال الله: يا ابن آدم، إنك ما دَعَوْتَني ورَجَوْتَني: غفرتُ لك على ما كان منك، ولا أُبالي، يا ابنَ آدم، لو بلغتْ ذنوبُك عَنَانَ السماء، ثم استغفرتني: غَفَرْتُ لك، ولا أُبالي، يا ابنَ آدم إنك لو أتيتني بِقُراب الأرض خَطَايا، ثم لَقِيتَني لا تُشْرِكُ بي شيئًا: لأَتَيْتُكَ بِقُرابِها مَغْفِرَة» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَنان) العَنان: السحاب، واحدته: عَنانة، وقيل: هو ما عنَّ لك منها، أي: عرض.\n(بِقُراب الأرض): هو ما يُقارب مِلأها.\n_________\n(١) رقم (٣٥٣٤) في الدعوات، باب رقم (١٠٦)، وفي سنده كثير بن فائد لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال، وذكره الحافظ في \" الفتح \" وقال: رواه ابن حبان وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٤٠) قال:حدثنا عبد الله بن إسحاق الجوهري البصري، قال: حدثنا أبو عاصم، قال: حدثنا كثير بن فائد،قال: حدثنا سعيد بن عيينة، قال: سمعت بكر بن عبد الله المزني فذكره. وقال الترمذي:هذا حديث غريب لانعرفه إلا من هذه الوجه قلت: فيه كثير بن فائد، لم يوثقه غير ابن حبان","vol":"8","page":40},{"text":"٥٨٧٨ - (م) جندب بن عبد الله - ﵁ - «أن رسولَ الله - ﷺ- حَدَّثَ: أن رجلًا قال: واللهِ، لا يَغْفِرُ الله لِفُلان، وأنَّ الله تعالى قال: مَن ذَا الذي يَتَأَلَّى عليَّ أن لا أغْفِرَ لِفُلان؟ فَإِني قد غفرتُ له، وأَحبَطتُ عملَكَ» . أخرجه مسلم (١) . ⦗٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتألَّى) التألِّي: الحلف واليمين.\n(أحبطت) إحباط العمل: إبطاله وترك الجزاء عليه.\n_________\n(١) رقم (٢٦٢١) في البر والصلة، باب النهي عن تقنيط الإنسان من رحمة الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٣٦) قال: حدثنا سويد بن سعيد، عن معتمر بن سليمان، عن أبيه، قال: حدثنا أبو عمران الجوني، فذكره.","vol":"8","page":40},{"text":"٥٨٧٩ - (د) أبو هريرة - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «كان في بني إسرائيل رجلانِ مُتَواخِيانِ، أحدهما مُذْنِب، والآخرُ في العبادة مُجْتَهِد، فكان المُجْتَهِدُ لا يزالُ يرى الآخَر على ذَنْب، فيقول: أقْصِرْ، فوجده يومًا على ذنب، فقال: أقْصِرْ، فقال: خَلِّني وربِّي أَبُعِثْتَ عليَّ رقيبًا؟ فقال له: والله، لا يَغْفِرُ الله لك - أو قال: لا يُدْخِلُك الجنة - فقبض الله أرواحهما، فاجتمعا عند ربِّ العالمين، فقال الربُّ تَعالَى للمُجْتَهِدِ: أكنتَ على ما في يدي قادرًا؟ وقال للمُذنب: اذهبْ فادْخُل الجنَّةَ برحمتي، وقال للآخر: اذهبوا به إلى النار، قال أبو هريرة: تكلَّم واللهِ بكلِمَة أوْبَقَتْ دُنْياهُ، وآخِرَتَه» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوْبقت) أوْبَقَه يُوبِقه: إذا أهلكه.\n_________\n(١) رقم (٤٩٠١) في الأدب، باب في النهي عن البغي، ورواه أيضًا أحمد في \" المسند \" ٢ / ٣٢٣ و٣٦٣، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٣٢٣) قال:حدثنا أبو عامر. وفي (٢/٣٦٢) قال: حدثنا عبد الصمد. وأبو داود (٤٩٠١) قال: حدثنا محمد بن الصباح بن سفيان. قال: أخبرنا علي بن ثابت.\nثلاثتهم - أبو عامر، وعبد الصمد، وعلي بن ثابت - عن عكرمة بن عمار عن صمفم بن جوس اليماني، فذكره.","vol":"8","page":41},{"text":"٥٨٨٠ - (خ م ط س) أبو هريرة - ﵁ - أن النبيَّ - ﷺ ⦗٤٢⦘ قال: «كان رجل يُسْرِفُ على نَفسِه، فلما حَضَرَهُ الموتُ، قال لبنيه: إِذا أنا مِتُّ فأحْرِقُوني، ثم اطْحنوني، ثم ذَرُّوني في الرِّيح، فوالله، لئِن قَدَرَ عليَّ ربِّي لَيُعذِّبَنِّي عذابًا ما عذَّبَه أحدًا، فلما مات فُعِل به ذلك، فأمر الله الأرض، فقال: اجْمَعي ما فِيكِ منه، ففعلتْ، فإذا هو قَائِم، فقال: ما حَمَلَكَ على ما صَنَعْتَ؟ قال: خَشْيَتُك يا ربِّ، أو قال: مَخَافَتُكَ فَغُفِرَ له بذلِك (١)» . وفي رواية: «فغُفِر له» قال البخاري: وقال غيره (٢): «مخافتك يا رب (٣)» .\nوفي أخرى: «قال الله ﷿: لكل شيء أَخَذَ منه شيئًا: أدِّ ما أخَذْتَ مِنْه» .\nوفي أخرى: أن رسول الله - ﷺ- قال: «قال رجل لم يعمل حسنة قَطُّ لأهله: إذا مات فَحرِّقُوه، ثم اذْرُوا نصفه في البرِّ، ونِصْفَهُ في البحرِ، فوالله، لئِنْ قَدَرَ الله عليه ليُعذِّبنَّه عذابًا لا يُعَذِّبُهُ أحدًا من العالمين، فلما ⦗٤٣⦘ مات الرجل فعلوا ما أمرهم، فأمر الله البَرَّ فجمع ما فيه، وأمر البحر فجمع ما فيه، ثم قال: لِمَ فعلتَ هذا؟ قال: من خشيتك يا ربِّ، وأنت أعلم، فغفر الله ﷿ له» . أخرجه البخاري ومسلم.\nولمسلم قال: «أسْرَفَ رجل على نفسه، فلما حضره الموتُ أوصى بنيه: إذا أنا مِتُّ فَحرِّقُوني، ثم اسْحَقوني، ثم اذْرُوني في الرِّيح في البحر، فوالله لئِنْ قدَر عليَّ ربي لُيعذِّبنِّي عذابًا ما عذَّبه أحدًا، قال: ففعلوا ذلِكَ [به]، فقال للأرض: أدِّي ما أخَذْتِ، فإذا هو قائم، فقال له: ما حملك على ما صنعتَ؟ قال: خشيتُك يا ربِّ - أو قال: مخافتُك - قال: فغفر له بذلك» .\nقال الزهري: وحدثني حميد، عن أبي هريرة، عن النبيِّ - ﷺ- قال: «دخلت امرأة النار في هِرَّة ربطتْها، فلا هي أطعمتْها، ولا هي أرسلتْها تأكل من خَشَاشِ الأرض حتى ماتت، قال الزهري: ذلك لئلا يَتَّكِلَ رجل، ولا يَيْأسَ رجل» .\nوفي رواية: «فَاسْحَقُوني - أو قال: فاسحَكُوني» .\nوأخرج الموطأ، والنسائي نحوًا من ذلك (٤) . ⦗٤٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خشاش) الأرض: حشراتها وهوامُّها.\n(فاسْحَكوني) أي: اسحقوني، سحَكْت الشيء: إذا سحقتَه.\n_________\n(١) قال الخطابي: قد يستشكل هذا فيقال: كيف يغفر له وهو منكر للبعث والقدرة على إحياء الموتى؟ والجواب: أنه لم ينكر البعث، وإنما جهل فظن أنه إذا فعل به ذلك لا يعاد، فلا يعذب، وقد ظهر إيمانه باعترافه بأنه إنما فعل ذلك عن خشية الله.\n(٢) قال الحافظ في \" الفتح \": الغير المذكور هو عبد الرزاق كذا رواه عن معمر بلفظ: خشيتك بدل مخافتك، وأخرجه أحمد عن عبد الرزاق بهذا، وقد وقع في حديث أبي سعيد: مخافتك، وفي حديث حذيفة: خشيتك.\n(٣) في الأصل والمطبوع: خشيتك، وما أثبتناه من نسخ البخاري المطبوعة.\n(٤) رواه البخاري ١٣ / ٣٩٢ في التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٢٧٥٦) في التوبة، باب في سعة رحمة الله تعالى وأنها سبقت غضبه، والموطأ ١ / ٢٤٠ في الجنائز، باب جامع الجنائز، والنسائي ٤ / ١١٣ في الجنائز، باب أرواح المؤمنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٤/٢١٣) قال: حدثني عبد الله بن محمد. قال: حدثنا هاشم. قال: أخبرنا معمر. ومسلم (٨/٩٧) قال: حدثنا محمد بن رافع وعبد بن حميد. قال عبد: أخبرنا. وقال ابن رافع: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٨/٨٩) قال: حدثني أبو الربيع سليمان بن داود. قال: حدثنا محمد بن حرب. قال: حدثني الزبيدي. وابن ماجة (٤٢٥٥) قال: حدثنا محمد بن يحيى وإسحاق بن منصور. قالا: حدثنا عبد الرزاق. قال: أنبأنا معمر. والنسائي (٤/١١٢) قال: أخبرنا كثير بن عبيد. قال: حدثنا محمد بن حرب، عن الزبيدي.\nكلاهما- معمر بن راشد، ومحمد بن الوليد الزبيدي- عن الزهري عن حميد بن عبد الرحمن، فذكره.\n(*) في رواية عبد الرزاق، عن معمر: «قال معمر: قال لي الزهري: ألا أحدثك بحديثين عجيبين؟ قال الزهري: أخبرني حميد بن عبد الرحمن» فذكر هذا الحديث، وحديث المرأة التي دخلت النار في هرة حبستها.\n- والرواية الثانية: أخرجها مالك (الموطأ) (١٦٥) . والبخاري (٩/١٧٧) قال: حدثنا إسماعيل. ومسلم (٨/٩٧) قال: حدثني محمد بن مرزوق، ابن بنت مهدي بن ميمون. قال: حدثنا روح. والنسائي في الكبري (تحفة الأشراف) (١٠/١٣٨١٠) عن محمد بن سلمة والحارث بن مسكين.\nكلاهما عن ابن القاسم.\nثلاثتهم -إسماعيل بن أبي أويس، وروح بن عبادة، وعبد الرحمن بن القاسم- عن مالك، عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ: «كان رجل ممن كان قبلكم لم يعمل خيرا قط إلا التوحيد فلما احتضر قال لأهله: انظروا إذا أنا مت أن يحرقوه حتى يدعوه حمما، ثم اطحنوه، ثم اذروه في يوم ريح. فلما مات فعلوا ذلك به، فإذا هو في قبضة الله. فقال الله ﷿: يا ابن أدم، ما حملك على ما فعلت؟ قال: أي رب، من مخافتك. قال: فغفر له بها، ولم يعمل خيرا قط إلا التوحيد» .\nأخرجه أحمد (١/٣٩٨) قال: قال يحيى. وفي (٢/٣٠٤) قال: حدثنا أبو كامل.\nكلاهما- يحيى بن إسحاق، وأبو كامل - قالا: حدثنا حماد، عن ثابت، عن أبي رافع، فذكره.","vol":"8","page":41},{"text":"٥٨٨١ - (خ م) أبو سعيد الخدري - ﵁ - أن النبيَّ - ﷺ- قال: «إن رجلًا كان قبلكم رَغَسَهُ الله مالًا، فقال لبنيه لما حُضِر: أيُّ أب كنتُ لكم؟ قالوا: خيرَ أب. قال: فإني لم أعمل خيرًا قط، فإذا مِتُّ فأحْرِقُوني، ثم اسحقوني، ثم ذُرُّوني في يوم عاصف، ففعلوا، فَجَمَعَهُ الله، فقال: ما حَمَلك على ذلِكَ؟ فقال: مَخَافَتُك، فَتَلَقَّاه برحمته» .\nوفي رواية: «فإنه لم يَبْتَئِرْ عند الله خيرًا، وإنْ يَقْدِرِ الله عليه يُعذِّبْه» فَسَّر قتادة قوله: «يَبْتَئرْ»: لم يَدَّخِر.\n[وفي رواية: «ما ابْتَأر عند الله خيرًا»] .\nوفي أخرى «ما امْتأر» بالميم. أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَغَسه الله مالًا) أي: أعطاه، وأنمى ماله وأكثره. ⦗٤٥⦘\n(يبتئر) ابتأر يبتئر، وامْتَأر يمتئر: إذا قدَّم خبِيئة خيرٍ لنفسه وادَّخرها.\n_________\n(١) رواه البخاري ١١ / ٢٦٨ و٢٦٩ في الرقاق، باب الخوف من الله، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، وفي التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٢٧٥٧) في التوبة، باب سعة رحمة الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٦٩) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان وفي (٣/٧٧) قال: حدثنا عفان، قال: حدثنا معتمر، قال: سمعت أبي والبخاري (٤/٢١٤) قال: حدثنا الوليد، قال: حدثنا أبو عوانة. وفي (٨/١٢٦ و٩/١٧٩) قال: حدثني موسى، قال: حدثنا معتمر، قال: سمعت أبي. وفي (٩/١٧٩) قال حدثنا موسى قال: حدثنا معتمر قال: سمعت أبي وفيه قال: حدثنا عبد الله بن أبي الأسود قال: حدثنا معتمر قال: سمعت أبي وفى قال: قال خليفة: حدثنا معتمر، قال: سمعت أبي ومسلم. وفي (٩/١٧٩) قال: حدثني عبيد الله بن معاذ العنبري، قال: حدثنا أبي، قال: حدثنا شعبة (ح) وحدثناه يحيى بن حبيب الحارثي، قال: حدثنا معتمر بن سليمان، قال: قال لي أبي (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا الحسن بن موسى، قال: حدثنا شيبان بن عبد الرحمن (ح) وحدثنا أبي المثنى، قال: حدثنا أبو الوليد، قال: حدثنا أبو عوانة.\nأربعتهم -شيبان، وسليمان التيمي، وأبو عوانة، وشعبة - عن قتادة، سمع عقبة بن عبد الغافر، فذكره. (*) في رواية سليمان التيمي عند أحمد، والبخاري، قال: فحدثت به أبا عثمان، فقال: سمعت هذا من سليمان غير أنه زاد فيه «أذروني في البحر» . أبو كما حدث.\nوبلفظ: «لقد دخل رجل الجنة ماعمل خيرا قط، قال لأهله حين حضره الموت: «إذا أنا مت فأحرقوني، ثم اسحقوني، ثم أذروا نصفي في البحر، ونصفي في البر، فأمر الله البر والبحر فجمعاه، ثم قال: ما حملك على ما صنعت؟ قال: مخافتك، قال: فغفر له بذلك» .\nأخرجه أحمد (٣/١٣و١٧) قال: حدثنا معاوية بن هشان، قال: حدثنا شيبان أبو معاوية، قال: حدثنا فراس بن يحيى الهمداني، عن عطية العوفي، فذكره.","vol":"8","page":44},{"text":"٥٨٨٢ - (خ م) عقبة بن عمرو الأنصاري - ﵁ - قال يومًا لحذيفة: «ألا تحدثنا ما سمعتَه من رسول الله - ﷺ-؟ قال: سمعتُه يقول: إن رجلًا حضره الموت، فلما أيِسَ من الحياة أوصى أهله: إذا مِتُّ فاجْمَعُوا لي حَطَبًا كثيرًا، ثم أوقِدُوا فيه نارًا، حتَّى إذا أكَلَتْ لحمي وخَلَصَتْ إلى عَظْمي فامْتُحِشَتْ، فَخُذوها فاطْحَنُوها، ثم انظروا يومًا رَاحًا، فأذْرُوه في اليَمِّ، ففعلوا، فجمعه الله تعالى، فقال له: لِمَ فعلتَ ذلك؟ قال: من خَشْيتكَ. فغفَر [الله] له» . قال عقبة بن عمرو: أنا سمعته يقول ذلك، وكان نَبَّاشًا (١) . أخرجه البخاري، ومسلم (٢) . وهو في جملة حديث يتضمن ذِكر الدجال وسيجيء بتمامه مذكورًا في كتاب القيامة عند ذكر الدجال.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فامْتُحِشَتْ) الامْتِحاش: الاحتراق، وامتَحَشت النار العظم: أحرقته.\n(يومًا راحًا) أي: شديد الريح كثيرها.\n_________\n(١) في الأصل: قال حذيفة: وكان نباشًا، وهي من رواية ابن حبان كما في \" الفتح \" ٦ / ٣٥٩ وما أثبتناه من نسخ البخاري المطبوعة.\n(٢) رواه البخاري ٦ / ٣٧٩ في الأنبياء، باب ما ذكر عن بني إسرائيل، وفي الرقاق، باب الخوف من الله، ورواه مسلم رقم (٢٩٣٤) و(٢٩٣٥) في الفتن وأشراط الساعة، باب ذكر الدجال وقد اقتصر على ذكر قصة الدجال، ورواه أيضًا النسائي بلفظ البخاري ٤ / ١١٣ في الجنائز، باب أرواح المؤمنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٨٣) قال: حدثنا أبو معاوية،قال:حدثنا أبو مالك الأشجعي.\n٢- وأخرجه أحمد (٥/٣٩٥) قال:حدثنا عفان. والبخاري (٤/٢٠٥و٢١٤) قال: حدثنا موسى بن إسماعيل. وفي (٤/٢١٤) قال: حدثنا مسدد.\nثلاثتهم - عفان، وموسى، ومسدد - قالوا: حدثنا أبو عوانة، قال: حدثنا عبد الملك بن عمير.\n٣- وأخرجه أحمد (٥/٤٠٧) قال: حدثنا مصعب بن سلام، قال: حدثنا الأجلح، عن نعيم بن أبي هند.\n٤- وأخرجه البخاري (٨/١٢٦) قال: حدثنا عثمان بن أبي شيبة. والنسائي (٤/١١٣) قال: أخبرنا إسحاق ابن إبراهيم.\nكلاهما -عثمان، وإسحاق- قالا: حدثنا جرير، عن منصور.\nأربعتهم -أبو مالك، وعبد الملك، ونعيم،ومنصور بن المعتمر - عن ربيع بن حراش، فذكره.\n(*) رواية منصور: ليس فيها عقبة بن عمرو.\n(*) أخرجه أحمد (٤/١١٨) قال: حدثنا يزيد بن هارون، قال: حدثنا أبو مالك، عن ربيع بن حراش، عن حذيفة، فذكره موقوفا. قال أبو مسعود: هكذا سمعته من رسول الله -ﷺ-.","vol":"8","page":45},{"text":"٥٨٨٣ - (د) أم الدرداء - ﵂ - قالت: سمعت أبا الدرداء يقول: سمعت النبيَّ - ﷺ- يقول: «كُلُّ ذَنْب عسى أن يَغْفِرَهُ الله - أو قال: عَسى الله أن يَغْفِرَهُ - إلا مَن ماتَ مُشْرِكًا، أو مُؤمِن قَتَلَ مُؤمِنًا مُتَعَمِّدًا» أخرجه أبو داود في جملة حديث (١) .\n_________\n(١) رقم (٤٢٧٠) في الفتن والملاحم، باب تعظيم قتل المؤمن، وإسناده حسن، ورواه أيضًا أحمد وابن ماجة والحاكم عن معاوية، وصححه الحاكم ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٧٠) قال: حدثنا مؤمل بن الفضل الحراني، قال: حدثنا محمد بن شعيب، فذكره.","vol":"8","page":46},{"text":"٥٨٨٤ - (خ) عبد الله بن عباس - ﵄ - قال: «قَدِمَ عُيينة بن حصن بن حذيفة بن بدر، فنزل على ابن أخيه الحُرِّ بن قيس بن حصن، وكان من النفر الذين يُدْنيهم عمر، وكان القُرَّاءُ أصحابَ مَجْلِسِ عمر ومَشُورَتِه، كُهُولًا كانوا أو شُبَّابًا. فقال عيينة لابن أخيه: يا ابنَ أخي، هل لك وَجْه عند هذا الأمير، فَتَسْتأْذِنَ [لي] عليه؟ قال: سأسْتَأْذِنُ لك عليه، قال ابن عباس: فاسْتَأْذن [الحُرُّ] لِعُيَيْنَةَ، فلما دخل قال: هي يا ابن الخطاب، والله ما تُعطِينا الجَزل، وما تَحْكُم بيْنَنَا بالعَدْلِ، فغضب عمر حتى همَّ بأن يُوقِعَ به، فقال الحُرُّ: يا أميرَ المؤمنين، إِن الله تعالى قال لنبيِّه - ﷺ-: ﴿خُذِ العَفْوَ وَأْمُرْ بِالْعُرْفِ وأَعْرِضْ عَنِ الجَاهِلِينَ﴾ [الأعراف: ١٩٩]، وإن هذا من الجاهلين، فوالله ما جاوزها عمر - ﵁ - حين قرأها عليه، وكان وقّافًا عند كتاب الله تعالى» . أخرجه البخاري (١) . ⦗٤٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما تُعطينا الجزل) العطاء الجزل: الكثير.\n_________\n(١) ٨ / ٢٢٩ في تفسير سورة الأعراف، باب خذ العفو وأمر بالعرف، وفي الاعتصام، باب الاقتداء بسنن رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٧٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٩/١١٦) قال: حدثني إسماعيل، قال: حدثني ابن وهب، عن يونس.\nكلاهما -شعيب، ويونس- عن الزهري، قال: أخبرني عبيد الله بن عبد الله بن عتبة، أن ابن عباس، فذكره","vol":"8","page":46},{"text":"<span data-type=\"title\" id=toc-1266>الكتاب الثالث: في العتق والتدبير، والكتابة، ومصاحبة الرقيق</span>\nوفيه أربعة أبواب\n<span data-type=\"title\" id=toc-1267>الباب الأول: في مصاحبة الرقيق، وآداب الملكة</span>، وفيه تسعة أنواع\n<span data-type=\"title\" id=toc-1268>[النوع] الأول: في حسن الملكة</span>\n٥٨٨٥ - (ت) أبو بكر الصديق - ﵁ - أن رسولَ الله - ﷺ- قال: «لا يدخل الجنة سَيِّءُ المَلَكةِ (١)» أخرجه الترمذي (٢) .\n_________\n(١) أي: الذي يسيء صحبه المماليك.\n(٢) رقم (١٩٤٧) في البر والصلة، باب ما جاء في الإحسان إلى الخدم، وفي سنده فرقد بن يعقوب السبخي، وهو لين الحديث، قال الترمذي: هذا حديث غريب، وقد تكلم أيوب السختياني وغير واحد في فرقد السنجي من قبل حفظه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤) (١٣) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا صدقة بن موسى صاحب الدقيق. وفي (٣٢) قال:حدثنا يزيد بن هارون، قال:أخبرنا صدقة بن موسى. والترمذي (١٩٤٦) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، عن همام بن يحيى. وفي (١٩٦٣) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، قال: حدثنا صدقة بن موسى.\nكلاهما -صدقة، وهمام - عن فرقد السبخي، عن مرة الطيب، فذكره.\nولفظ الباب رواية همام وقال الترمذي:هذا حديث غريب، وقد تكلم أيوب السختياني وغير واحد في فرقد السبخي من قبل حفظه.","vol":"8","page":47},{"text":"٥٨٨٦ - (د) رافع بن مكيث - ﵁ - وكان ممن شهد الحديبية ⦗٤٨⦘ أن رسولَ الله - ﷺ- قال: «حُسْنُ المَلَكَةِ (١) نَمَاء (٢)، وسوءُ الخُلُقِ شُؤْم» . أخرجه أبو داود.\nوفي رواية له «حُسْنُ الملَكة يُمْن، وسُوءُ الخُلُق شُؤم» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نماء) النَّماء: الزيادة، نما المال ينمى: إذا كثر وزاد.\n(يُمْن) اليمن ضدُّ الشؤم.\n_________\n(١) قال المصنف في كتابه \" النهاية في غريب الحديث والأثر \": يقال: فلان حسن الملكة: إذا كان حسن الصنيع إلى مماليكه.\n(٢) وفي بعض النسخ: حسن الملكة يمن، كما في الرواية التي بعدها.\n(٣) رقم (٥١٦٢) و(٥١٦٣) في الأدب، باب في حق المملوك، ورواه أيضًا أحمد في \" المسند \" ٣ / ٥٠٢، وإسناده ضعيف، وله شاهد من حديث جابر عند ابن عساكر في \" التاريخ \"، نقل المناوي تحسينه عن العامري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٥٠٢) . وأبو داود (٥١٦٢) قال: حدثنا إبراهيم بن موسى\nكلاهما- أحمد، وإبراهيم - عن عبد الرزاق، قال: أخبرنا معمر، عن عثمان بن زفر، عن بعض بني رافع بن مكيث، فذكره.\n(*) أخرجه أبو داود (٥١٦٣) قال: حدثنا ابن المصفى، قال: حدثنا بقية قال: حدثنا عثمان بن زفر، قال حدثني محمد بن خالد بن رافع بن مكيث. عن عمه الحارث بن رافع بن مكيث، وكان رافع من جهينة قد شهد الحدييبة مع رسول الله -ﷺ- عن رسول الله -ﷺ- قال: «حسن الملكة نماء وسوء الخلق شؤم» (مرسل) .\nقلت: فيه جهالة له بعض بني رافع بن مكيث.","vol":"8","page":47},{"text":"<span data-type=\"title\" id=toc-1269>[النوع] الثاني: في العَفْو عنه</span>\n٥٨٨٧ - (د ت) عبد الله بن عمر - ﵄ - قال: «جاء رجل إلى رسولِ الله - ﷺ-، فقال: يا رسولَ الله، كم أعْفو عن الخادم؟ فَصَمَت عنه رسول الله - ﷺ-، ثم قال: يا رسولَ الله، كم أعْفو عن الخادم؟ فقال: اعْف عنه كلَّ يوم سبعين مرة» أخرجه الترمذي.\nوفي رواية أبي داود قال: «كم نَعفُو عن الخادم؟ فَصَمَتَ، ثم أعاد عليه الكلام، فصمت، فلما كانت الثالثة قال: اعْفُوا عنه في كل يوم سبعين مرة» (١) .\n_________\n(١) رواه الترمذي رقم (١٩٥٠) في البر والصلة، باب ما جاء في العفو عن الخادم، وأبو داود رقم (٥١٦٤) في الأدب، باب حق المملوك، وإسناده حسن، ورواه أبو يعلى بإسناد جيد، وقال الترمذي: هذا حديث حسن غريب، قال ملا علي القاري: قال ميرك: وفي بعض النسخ، يعني نسخ الترمذي: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٩٠) (٥٦٣٥) قال: حدثنا أبو عبد الرحمن، عبد الله بن يزيد، قال: حدثنا سعيد، يعني ابن أبي أيوب. وفي (٢/١١١) (٥٨٩٩) قال: حدثنا موسى، يعني ابن داود، قال: حدثنا ابن لهيعة. وعبد بن حميد (٨٢١) قال: حدثنا عبد الله بن زيد المقرئ،قال:حدثنا سعيد بن أبي أيوب. وأبو داود (٥١٦٤) قال: حدثنا أحمد بن سعيد الهمداني وأحمد بن عمرو بن السرح.\nقالا: حدثنا ابن وهب. والترمذي (١٩٤٩) قال: حدثنا قتيبة، قال: حدثنا رشدين بن سعد (ح) وحدثنا قتيبة، قال: حدثنا عبد الله بن وهب.\nأربعتهم -سعيد بن أبي أيوب، وابن لهيعة، ورشدين بن سعد، وعبد الله،وعبد الله بن وهب - عن حميد بن هانئ أبي هانئ الخولاني، عن عباس بن جليد الحجري، فذكره.\nوقال الترمذي: هذا حديث حسن، ورواه عبد الله بن وهب عن أبي هانئ الخولاني نحو من هذا. والعباس هو ابن خليد الحجري المصري. حدثنا قتيبة. حدثنا عبد الله بن وهب عن أبي هانئ الخولاني بهذا الإسناد. نحوه. وروى بعضهم هذ الحديث عن عبد الله بن وهب. بهذا الإسناد. وقال: عن عبد الله بن عمرو..","vol":"8","page":48},{"text":"<span data-type=\"title\" id=toc-1270>[النوع] الثالث: في الكُسْوة والطعام والرِّفْق</span>\n٥٨٨٨ - (خ م د ت) المعرور بن سويد - ﵁ - قال: «رأيتُ أبا ذرّ وعليه حُلَّة، وعلى غلامه مثلُها، فسألته عن ذلك؟ فذكر أنه سَابَّ رجلًا على عهدِ رسولِ الله - ﷺ- فعيَّره بأُمِّه، فأتى الرجلُ النبيَّ - ﷺ-، فذكر ذلك له، فقال له النبيُّ - ﷺ-: إِنك امْرُؤ فيك جاهلية، قلت: على ساعتي هذه من كِبرَ السنّ؟ قال: نعم، هم إِخوانُكم وَخَوَلُكم، جعلهم الله تحت أيديكم، فمن كان أخوه تحت يده فلْيُطْعِمْه مما يأكلُ، ولْيُلْبِسه مما يَلْبَسُ، ولا تُكلِّفُوهم ما يغلبهم، فإن كلّفتموهم فأعينوهم عليه» .\nوفي رواية: «فَإِن كلَّفه ما يغلبه فليبِعْه» .\nوفي أخرى: «فَلْيُعِنه عليه» . أخرجه البخاري، ومسلم.\nولمسلم في رواية قال: «إِنه كان بيني وبين رجل من إخواني كلام - وكانت أُمُّه أعجمية - فَعَيَّرْته بأمِّه، فشكاني إلى النبيِّ - ﷺ-، [فلقيتُ النبيَّ - ﷺ- فقال: يا أبا ذر، إنك امرؤ فيك جاهلية]، قلت: يا رسول الله، مَن سَبَّ الرجال سَبُّوا أباه وأُمَّه....» وذكر الحديث.\nوفي رواية الترمذي قال: قال رسول الله - ﷺ-: «إِخوانُكم جعلهم الله تحت أيديكم، فمن كان أخوه تحت يده فلْيُطعمه من طعامه، وليُلبسه من لباسه، ولا يكلِّفه ما يغلبه، فإن كلَّفه ما يغلبه فَلْيُعِنْه» . ⦗٥٠⦘\nوفي رواية أبي داود قال: «رأيت أبا ذرّ بالرَّبَذَة، وعليه بُرْد غليظ، وعلى غلامه مثله، قال: فقال القوم: يا أبا ذر، لو كنتَ أخذتَ الذي على غلامك، فجعلتَه مع هذا، فكانت حلّة، وكَسوْتَ غلامك ثوبًا غيره؟ فقال أبو ذرّ: إني كنت سَابَبْتُ رجلًا - وكانت أُمُّه أعجمية - فعيّرته بأمه، فشكاني إِلى رسولِ الله - ﷺ-، فقال: يا أبا ذرّ، إِنك امرؤ فيك جاهلية، قال: إنهم إخوانُكم فضَّلكم الله عليهم، فَمَن لم يُلائِمْكُمْ فَبيعُوه، ولا تُعَذِّبوا خَلْقَ الله» .\nوفي أخرى له قال: «دخلنا على أبي ذرّ بالربذة، فإِذا عليه بُرْد، وعلى غلامه مثله، فقلنا: يا أبا ذرّ، لو أخذتَ بُرْدَ غلامك إِلى بُردك فكانت حلة، وكسوتَه ثوبًا غيره؟ قال: سمعتُ رسولَ الله - ﷺ- يقول: إِخوانُكم جعلهم الله تحت أيديكم، فمن كان أخوه تحت يده: فليطعمه مما يأكل، وليُلْبسه مما يَلْبَس، ولا يُكلِّفه ما يغلبه فإن كلَّفه ما يغلبه فليُعِنْه» .\nوله في أخرى قال: قال رسول الله - ﷺ-: «مَن لاءَمَكم من مملوكيكم فأطعموه مما تأكلون، واكْسُوه مما تكتسون، ومن لا يلائِمكم منهم فَبيعُوه، ولا تُعذِّبوا خلق الله» (١) .\n\n⦗٥١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَوَلُكم) الخَوَل: حَشَمُ الرجل وأتباعه، واحدهم: خائل، وقد يكون الخَول واحدًا، وهو اسم يقع على العبد والأمة، قال الفراء: هو جمع خائل، وهو الراعي، وقال غيره: هو مأخوذ من التخويل وهو التمليك.\n(حُلَّة) الحُلَّة: ثوبان من جنس واحد يُلبسان معًا.\n(يُلائمكم) لاءَمت بين القوم: إذا أصلحت بينهم وجمعت متفرِّقَهم ويقولون: هذا لا يُلائمني، أي: لا يُوافقني.\n_________\n(١) رواه البخاري ١ / ٨٠ و٨١ في الإيمان، باب المعاصي من أمر الجاهلية، وفي العتق، باب قول النبي ﷺ: \" العبيد إخوانكم فأطعموهم مما تأكلون \"، وفي الأدب، باب ما ينهى من السباب واللعن، ومسلم رقم (١٦٦١) في الأيمان، باب إطعام المملوك مما يأكل ...، وأبو داود رقم (٥١٥٧) و(٥١٥٨) و(٥١٦١) في الأدب، باب في حق المملوك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٨٥) قال: حدثنا عبد الرحمن، عن سفيان، عن واصل الأحدب. وفي (٥/١٦١) قال: حدثنا بهز، قال: حدثنا شعبة قال: واصل الأحدب أخبرني. (ح) وحدثنا محمد بن جعفر، وحجاج، قالا: حدثنا شعبة، عن واصل الأحدب. والبخاري (١/١٤) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة، عن واصل الأحدب. وفي (٣/١٩٥) ..و«الأدب المفرد» (١٨٩) قال: حدثنا آدم بن أبي إياس، قال: حدثنا شعبة، قال: حدثنا واصل الأحدب. وفي (٨/١٩) قال: حدثني عمرو بن حفص، قال: حدثنا أبي، قال: حدثنا الأعمش. وفي «الأدب المفرد» (١٩٤) قال: حدثنا مسدد، قال: حدثنا يحيى، عن الأعمش. ومسلم (٥/٢٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، قال: حدثنا الأعمش. وفي (٥/٩٣) قال: وحدثناه أحمد بن يونس، قال: حدثنا زهير. (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. (ح) وحدثنا إسحاق بن إبراهيم، قال: حدثنا عيسى بن يونس، كلهم عن الأعمش (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن واصل الأحدب. وأبو داود (٥١٥٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، عن الأعمش. وفي (٥١٥٨) قال: حدثنا مسدد، قال: حدثنا عيسى بن يونس، قال: حدثنا الأعمش. وابن ماجة (٣٦٩٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، قال: حدثنا الأعمش. والترمذي (١٩٤٥) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن واصل.\nكلاهما - واصل الأحدب، والأعمش - عن المعرور بن سويد، فذكره.\nوبلفظ «من لاءمكم من مملوكيكم، فأطعموه مما تأكلون، واكسوه مما تلبسون، ومن لم يلائمكم منهم، فبيعوه، ولا تعذبوا خلق الله» .\nأخرجه أحمد (٥/١٦٨) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا سفيان. وفي (٥/١٧٣) قال: حدثنا أبو الوليد، قال: حدثنا سفيان. وأبو داود (٥١٦١) قال: حدثنا محمد بن عمرو الرازي، قال: حدثنا جرير\nكلاهما -سفيان، وجرير - عن منصور، عن مجاهد، عن مورق، فذكره.","vol":"8","page":49},{"text":"٥٨٨٩ - (خ د ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «إذا أَتى أحدَكم خادمُه بطعامه، فإن لم يُجْلِسه معه، فَليُنَاوِلْه لُقْمَة، أو لقمتين، أو أُكْلَة، أو أُكلتين، فإنه وَلِيَ حرَّه وعلاجَه» . أخرجه البخاري.\nوفي رواية الترمذي قال: «إِذا كفى أحدَكم خادمُهُ طعامَه: حَرَّه ودخانَه: فليأخذه بيده، فليقعده معه، فإن أبى: فليأخذ لقمة فلْيُطعمه إياها» .\nوفي رواية أبي داود قال: قال رسول الله - ﷺ-: «إِذا صنعَ لأحدكم خادمُه طعامًا، ثم جاء به - وقد وليَ حرَّه ودخانه - فليُقعده معه فليأكل، فإن كان الطعام مشفوهًا فليضع في يده منه أُكلة أو أُكلتين» (١) . ⦗٥٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَلِيَ حَرَّ الطعام) أي: تولَّى حرَّ النار في طبخه وعلاجه.\n(أُكلة) الأُكلة بضم الهمزة: اللقمة، وبفتحها: المرة الواحدة من الأكل.\n(مَشْفُوهًا) المشفوه: القليل، وأصله: الماء الذي كَثُرت عليه الشِّفاه حتى قلَّ، وقيل: أراد به المكثور عليه الذي كثُر سائلوه، يقال: رجل مَشْفوه: إذا أكثر الناس سؤاله، حتى نَفِذ ما عنده.\n_________\n(١) رواه البخاري ٩ / ٥٠٢ و٥٠٣ في الأطعمة، باب الأكل مع الخادم، وفي العتق، باب إذا ⦗٥٢⦘ أتاه خادمه بطعامه، والترمذي رقم (١٨٥٤) في الأطعمة، باب ما جاء في الأكل مع المملوك، وأبو داود رقم (٣٨٤٦) في الأطعمة، باب في الخادم يأكل مع المولى، ورواه أيضًا مسلم رقم (١٦٦٣) في الأيمان، باب إطعام المملوك مما يأكل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٠٩ و٤٣٠) قال: حدثنا محمد بن جعفر. وفي (٢/٤٣٠) قال: حدثنا يحيى. والدارمي (٢٠٩٠) قال: حدثنا أبو الوليد. والبخاري (٣/١٩٧) قال: حدثنا حجاج بن منهال. وفي (٧/١٠٦) قال: حدثنا حفص بن عمر. خمستهم- محمد بن جعفر، ويحيى بن سعيد القطان، وأبو الوليد، وحجاج بن عمر - قالوا: حدثنا شعبة، عن محمد بن زياد، فذكره.\n(*) أخرجه أحمد (٢/٢٨٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري، عن أبي هريرة عن النبي -ﷺ-، ومحمد بن زياد، عن أبي هريرة أن رسول الله -ﷺ- قال:..... الحديث.\nوبلفظ: «إذا صنع لأحدكم خادمه طعامة ثم جاءه به وقد ولي حرة ودخانه، فليقعده معه فليأكل، فإن كان الطعام مشفوها قليلا، فليضع في يده منه أكلة أو أكلتين» .\nأخرجه أحمد (٢/٢٧٧) قال: حدثنا عبد الرزاق. ومسلم (٥/٩٤) قال: حدثنا القعنبي. وأبو داود (٣٨٤٦) قال: حدثنا القعنبي.\nكلاهما -عبد الرزاق، وعبد الله بن مسلمة القعنبي - عن داود بن قيس، عن موسى بن يسار، فذكره.\nوبلفظ: «إذا كفى أحدكم خادمه صنعة طعامه، كفاه حره ودخانه فليجلسه فليأكل معه، فأن أبى فليأخذ لقمة فليروغها ثم ليعطها إياه» .\nأخرجه الحميدي (١٠٧٠) قال: حدثنا سفيان. قال: حدثنا أبو الزناد وأحمد (٢/٢٤٥) قال: سمعت سفيان، وقرئ عليه إسناده، سمعت أبا الزناد. وابن ماجة (٣٢٩٠) قال: حدثنا عيسى بن حماد المصري. قال: أنبأنا الليث بن سعد، عن جعفر بن ربيعة.\nكلاهما - أبو الزناد، وجعفر بن ربيعة - عن عبد الرحمن الأعرج، فذكره.\nوبنحو الحديث السابق أخرجه الحميدي (١٠٧٢) قال: حدثنا سفيان. قال: حدثنا ابن عجلان، عن سعيد، فذكره.\nوبلفظ: «إذا جاء أحدكم خادمه بطعامه، فليجلسه فليأكل معه، فإن أبى فليناوله منه» .\nأخرجه الحميدي (١٠٧٢) قال: حدثنا سفيان، وأحمد (٢/٤٧٣) قال: حدثنا يحيى. والدارمي (٢٠٧٩) قال: حدثنا يعلى. والبخاري في الأدب المفرد (٢٠٠) قال: حدثنا مسدد قال: حدثنا يحيى بن سعيد. وابن ماجة قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي. والترمذي (١٨٥٣) قال: حدثنا نصر بن علي، قال: حدثنا سفيان.\nأربعتهم - سفيان، ويحيى، ويعلى بن عبيد، وعبد الله بن نمير - عن إسماعيل بن أبي خالد، عن أبيه، فذكره.\nوبلفظ: «في المملوك يصنع طعامك ويعانيه فادعه، فإن أبى فأطعمه في يده، وإذا ضربتموهم فلا تضربوهم على وجوههم» .\nأخرجه أحمد (٥/٢٠٢) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب (ح) وإسماعيل بن عمر. قال: حدثنا ابن أبي ذئب، المعنى، عن عجلان، فذكره.\nوبلفظ: «إذا جاء أحدكم الصانع بطعامكم قد أغنى عنكم عناء حره ودخانه فادعوه فليأكل معكم وإلا فلقموه في يده» .\nأخرجه أحمد (٢/٤٠٦) قال: حدثنا عبد الرزاق بن همام. قال: حدثني معمر، عن همام بن منبه، فذكره ...\nوبلفظ «إذا كفى أحدكم خادمه صنعة طعامه وكفاه حره ودخانه فليجلسه معه فليأكل فأن أبى فليأخذ لقمة فليروغها ثم ليعطها إياه» .\nسهلا، عن أبيه، فذكره.\nوبلفظ: «إذا جاء خادم أحدكم بطعامه قد كفاه حراه وعمله، فإن لم يقعده معه ليأكل فليناوله أكلة من طعامه» .\n(*) أخرجه أحمد (٢/٢٨٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر عن الزهري، عن أبي هريرة، عن النبي -ﷺ-، ومحمد بن زياد، عن أبي هريرة، عن رسول الله -ﷺ- قال:....الحديث.","vol":"8","page":51},{"text":"٥٨٩٠ - (م ط) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «للمملوك طعامُه وكسوتُه، ولا يُكلَّف من العمل إلا ما يُطيق» . أخرجه مسلم والموطأ (١) .\n_________\n(١) رواه مسلم رقم (١٦٦٢) في الأيمان، باب إطعام المملوك مما يأكل، والموطأ ٣ / ٩٨٠ في الاستئذان، باب الأمر بالرفق بالمملوك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٥٥) قال: حدثنا سفيان. قال: حدثنا ابن عجلان. وأحمد (٢/٣٤٧) قال: حدثنا سفيان عن ابن عجلان. وفي (٢/٣٤٧) قال:حدثنا هارون، عن ابن وهب. قال: حدثنا عمرو. وفي (٢/٣٤٢) قال:حدثنا عفان. قال حدثنا وهيب. قال:حدثنا محمد بن عجلان. والبخاري في الأدب المفرد (١٩٢) قال:حدثنا عبد الله بن يزيد. قال: حدثنا سعيد بن أبي أيوب. قال: حدثني ابن عجلان. وفي (١٩٣) قال: حدثنا عبد الله. قال: حدثني الليث. قال:حدثني ابن عجلان. ومسلم (٥/٩٣) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح. قال: أخبرنا ابن وهب قال: أخبرنا عمرو الحارث.\nكلاهما -ابن عجلان، وعمرو- عن بكير بن عبد الله بن الأشج، عن عجلان، فذكره.","vol":"8","page":52},{"text":"٥٨٩١ - (م د) خيثمة بن عبد الرحمن بن أبي سبرة قال: «كنا جلوسًا مع عبد الله بن عمرو، إذ جاءه قَهْرَمَان له، فدخل، فقال: أعطيتَ الرقيق قُوتَهم؟ قال: لا، قال: فَانْطَلِق فأعْطِهم، فإن رسولَ الله - ﷺ- قال: كفى بالمرء إِثمًا أن يَحْبِسَ عمن يملك قوتَه» . ⦗٥٣⦘\nأخرجه مسلم، وأخرج أبو داود المسند منه وقال: قال رسول الله - ﷺ-: «كفى بالمرء إثمًا أن يُضَيِّع مَن يقوتُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرقيق): اسم يجمع العبيد والإماء.\n(قوته): القوت: الغذاء، قات عِياله يقوتُهم: إذا أطعمهم قوتَهم.\n_________\n(١) رواه مسلم رقم (٩٩٦) في الزكاة، باب فضل النفقة على العيال والمملوك، وأبو داود رقم (١٦٩٢) في الزكاة، باب في صلة الرحم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/٧٨) قال: حدثنا سعيد بن محمد الجرمي، قال: حدثنا عبد الرحمن بن عبد الملك بن أبجر الكناني، عن أبيه، عن طلحة، عن مصرف، عن خثيمة، فذكره.\n- والرواية الثانية:\nأخرجه الحميدي (٥٩٩) قال: حدثنا سفيان، قال: حدثنا إسرائيل. وأحمد (٢/١٦٠) (٦٤٩٥) قال: حدثنا يحيى. عن سفيان. وفي (٢/١٩٣) (٦٨١٩) قال: حدثنا وكيع. قال: حدثنا الأعمش. وفي (٢/١٩٤) (٦٨٢٨) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٢/١٩٥) (٦٨٤٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (١٦٩٢) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. والنسائي في الكبرى (الورقة -١٢٤- أ) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو بكر. (ح) وأخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، قال: سمعت سفيان.\nخمستهم - إسرائيل، وسفيان الثوري، والأعمش، وشعبة، وأبو بكر بن عياش - عن أبي إسحاق، عن وهب عن جابر بن وهب الخيواني، فذكره.\n(*) أخرجه النسائي في الكبرى (تحفة الأشراف) (٨٩٤٣) عن محمد بن عبد الأعلى، عن معتمر، عن فضيل بن ميسرة، عن أبي جرير، أن عمرو بن عبد الله الهمداني حدثه، أن جابر بن وهب الخيواني حدثه، به. قال الترمذي: كذا قال: وهو وهم..","vol":"8","page":52},{"text":"٥٨٩٢ - (ط) مالك بن أنس - ﵀ - «بلغه أن عمر بن الخطاب كان يذهب إِلى العَوَالي كلَّ يوم، فإِن وجد عبدًا في عمل لا يُطِيقُه: وضع عنه منه» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٨٠ بلاغًا في الاستئذان، باب الأمر بالرفق بالمملوك، وإسناده معضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (١٩٠٣) بلاغا فذكره.","vol":"8","page":53},{"text":"<span data-type=\"title\" id=toc-1271>[النوع] الرابع: في الضرب</span>\n٥٨٩٣ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ-: «إذا ضرب أحدُكم خادمَه فذكر الله: فَارْفَعوا أيديَكم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٥١) في البر والصلة، باب ما جاء في أدب الخادم، وفي سنده أبو هارون العبدي عمارة ابن جوين، وهو متروك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف جدّا: أخرجه عبد بن حميد (٩٤٨) قال: حدثنا حسين الجعفي، عن فضيل بن عياض. وفي (٩٥٣) قال: أخبرنا عبيد الله بن موسى، وأبو أحمد الزبيري. والترمذي (١٩٥٠) قال: حدثنا أحمد بن محمد. قال: أخبرنا عبد الله بن المبارك.\nأربعتهم - فضيل، وعبيد الله، والزبير، وابن المبارك - عن سفيان الثوري، عن أبي هارون العبدي، فذكره.\nوقال الترمذي: وأبو هارون العبدي اسمه عمارة بن جوين قال: قال: أبو بكر العطار: قال علي بن المدينيي: قال يحيى بن سعيد: ضعف شعبة أبا هارون العبدي. قال يحيى: وما زال ابن عون يروى عن أبي هريرة حتى مات.","vol":"8","page":53},{"text":"٥٨٩٤ - (م د) زاذان - ﵀- قال: «أتيتُ ابنَ عمر وقد ⦗٥٤⦘ أعتق مملوكًا له، فأخذ من الأرض عودًا - أو شيئًا - وقال: ما لي فيه من الأجر ما يَسْوَى هذا، سمعتُ رسولَ الله - ﷺ- يقول: من لطم مملوكه أو ضربه فكفارتُه أن يعتقه» . أخرجه أبو داود.\nوفي رواية مسلم: أن ابن عمر قال: إن النبي - ﷺ- قال: «من ضرب غُلامًا له حَدًّا لم يأْتِه، أو لَطَمه، فإن كفارته أن يعتقَه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فكفارته) الكفَّارة: الخصلة التي تُغَطِّي الذنب وتمحوه، من التكفير: التغطية.\n_________\n(١) رواه مسلم رقم (١٦٥٧) في الأيمان، باب صحبة المماليك وكفارة من لطم عبده، وأبو داود رقم (٥١٦٨) في الأدب، باب حق المملوك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥) (٤٧٨٤) و(٢/٦١) (٥٢٦٦) قال: حدثنا وكيع، عن سفيان. وفي (٢/٤٥) (٥٠٥١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، وفي (٢/٦١) (٥٢٦٧) قال: حدثنا عبد الرحمن، عن سفيان. والبخاري في الأدب المفرد (١٧٧) قال: حدثنا عمرو بن عون، ومسدد، قالا: حدثنا عوانة، وفي (١٨٠) قال: حدثنا موسى، قال: حدثنا أبو عوانة. ومسلم (٥/٩٠) قال: حدثني أبو كامل. فضيل بن حسين الجحدري، قال: حدثنا أبو عوانة (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثني محمد بن المثنى، قال: حدثنا عبد الرحمن، كلاهما عن سفيان. وأبو داود (١٥٦٨) قال: حدثنا مسدد، وأبو كامل، قالا: حدثنا أبو عوانة.\nثلاثتهم - سفيان، وشعبة، وأبو عوانة - عن فراس، عن ذكوان أبي صالح، عن زاذان أبي عمر، فذكره.","vol":"8","page":53},{"text":"٥٨٩٥ - (م ت د) سويد بن مقرن - ﵁ - قال معاوية ابنه: «لَطَمْتُ مَولى لنا فهربتُ، ثم جئتُ قُبَيْلَ الظهر، فصليتُ خلف أبي، فدعاه ودعاني، ثم قال: امْثُلْ منه، فَعَفَا، ثم قال: كنَّا بني مُقَرِّن على عهد رسول الله - ﷺ- ليس لنا إِلا خادم واحدة، فَلَطَمها أحدُنا، فبلغ ذلك رسولَ الله - ﷺ-، فقال: أَعْتِقُوها. فقالوا: ليس لهم خادم غيرُها، قال: فليستخدموها، فإذا استغنَوْا عنها فليُخلُّوا سبيلَها» .\nوفي رواية هلال بن يساف قال: «عَجِل شيخ، فَلَطم خادمًا له، ⦗٥٥⦘ فقال له سويد بن مُقِرِّن: عَجَزَ عليك إِلا حُرُّ وجهها؟ لقد رأيتُني سابع سبعة من بني مُقرّن، ما لنا خادم إِلا واحدة لطمها أصغرُنا، فأمرنا رسولُ الله - ﷺ- أن نُعتقها» .\nوفي أخرى قال هلال: «كُنَّا نَبيعُ البُرَّ في دار سويد بن مقرّن أخي النعمان بن مقرّن، فخرجت جارية، فقالت لرجل مِنَّا كلمة فلطمها، فغضب سويد ...» ثم ذكر نحو ما قبله.\nوفي رواية عن سويد: «أن جارية له لطمها إِنسان، فقال له سويد: أما علمت أَن الصُّورَةَ مُحرَّمة؟ وقال: لقد رأيتُني وإِني لَسابِعُ إخوة لي مع رسولِ الله - ﷺ-، وما لنا خادم غير واحدة، فعمد أحدُنا فلطمه، فأمر رسول الله - ﷺ- أن نُعتقها (١)» . أَخرجه مسلم.\nوفي رواية الترمذي، قال سويد: «لقد رأيتنا سبعة إخوة، ما لنا خادم إلا واحدة، فلطمها أحدُنا، فأمرنا النبيُّ - ﷺ- أن نُعتقها» .\nوأخرج أبو داود نحو الرواية الأولى، وأخرج الثانية، وأولها قال: «كنا نُزولًا في دار سويد بن مقرّن، وفينا شيخ فيه حِدَّة، ومعه جارية فلطم وجهها، فما رأيتُ سويدًا أَشدَّ غضبًا منه ذلك اليوم، وقال: عجز عليك إلا حُرُّ وجهها ...» وذكر الحديث (٢) . ⦗٥٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (امثل منه) يقال: أمثل السلطان فلانًا: إذا قتله قَوَدًا، ويقال للحاكم: أمْثِلْني أي: أقِدْني وأقِصَّني، ومَثَل به يمثُل مَثْلًا: أي: نَكَّل به. والاسم المُثْلَة - بالضم - والمَثُلة: بفتح الميم وضم الثاء: العقوبة.\n(خادم) الخادم: الذي يخدمك ذكرًا كان أو أنثى.\n(أن الصورة مُحرَّمة) أراد بالصورة: الوجه، وتحريمها، أي تحريم الضرب عليها، واللطم.\n_________\n(١) في نسخ مسلم المطبوعة: نعتقه، وكلاهما صواب.\n(٢) رواه مسلم رقم (١٦٥٨) في الأيمان، باب صحبة المماليك، والترمذي رقم (١٥٤٢) في النذور، باب ما جاء في الرجل يلطم خادمه، وأبو داود رقم (٥١٦٦) و(٥١٦٧) في الأدب، باب في حق المملوك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٤٧) قال: حدثنا ابن نمير. وفي (٥/٤٤٤) قال: حدثنا عبد الرحمن بن مهدي. والبخاري في الأدب المفرد (١٧٨) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. ومسلم (٥/٩٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وأبو داود (١٥٦٧) قال: حدثنا مسدد، قال: حدثنا يحيى. والنسائي في الكبرى الورقة (٦٥/أ) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن.\nثلاثتهم - عبد الله بن نمير، وعبد الرحمن بن مهدي، ويحيى بن سعيد - عن سفيان الثوري، عن سلمة ابن كهيل، عن معاوية بن سويد، فذكره.\n(*) أخرجه النسائي في الكبري (الورقة ٦٥-أ) قال: أخبرنا أبو داود، قال: حدثنا أبو الوليد، قال: حدثنا أبو عوانة، عن مطرف، عن الشعبي، عن معاوية بن سويد، قال: لطم ابنه مولى له، فقال له: ألطمته؟ قال: فتركه، ثم قال: كنا لنا بنو مقرن مملوك ... الحديث.\n(*) وأخرجه أيضا. قال: أخبرنا أحمد بن حرب، قال: حدثنا أسباط، عن مطرف، عن أبي السفر، عن معاوية بن سويد بن مقرن، قال: كان لبني مقران غلام، فلطمه بعضنا، فأتى النبي، -ﷺ-، فشكا إليه الحديث. مرسلا.\nوالرواية الثانية:\nأخرجها أحمد (٣/٤٤٧) قال: حدثنا محمد بن جعفر. والبخاري في «الأدب المفرد» (١٧٩) قال: حدثنا عمرو بن مرزوق. ومسلم (٥/٩١) قال: حدثنا عبد الوارث بن عبد الصمد، قال: حدثني أبي (ح) وحدثناه إسحاق بن إبراهيم، ومحمد بن المثنى، عن وهب بن جرير، والنسائي في الكبرى الورقة ٦٥/أ) قال: أخبرنا عمرو بن علي، قال: حدثنا أبو داود.\nخمستهم- ابن جعفر، وعمرو بن مرزوق، وعبد الصمد بن عبد الوارث، ووهب، وأبو داود- عن شعبة، وعن محمد بن المنكدر، قال سمعت أبا شعبة فذكره.\nوالرواية الثالثة:\nأخرجها أحمد (٥/٤٤٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة وفي (٥/٤٤٤) قال: حدثنا هشيم. والبخاري (في الأدب المفرد) (١٧٦) قال: حدثنا آدم، قال: حدثنا شعبة. ومسلم (٥/٩١) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، قالا: حدثنا ابن إدريس (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا ابن أبي عدي، عن شعبة. وأبو داود (٥١٦٦) قال: حدثنا مسدد، قال: حدثنا فضيل بن عياض. والترمذي (١٥٤٢) قال: حدثنا أبو كريب، قال: حدثنا المحاربي، عن شعبة، والنسائي في الكبرى (الورقة ٦٥/أ) قال: أخبرنا محمد بن المثنى، قال: حدثنا ابن أبي عدي، عن شعبة.\nأربعتهم - شعبة، وهشيم، وابن إدريس، وفضيل بن عياض - عن حصين قال: سمعت هلال بن يساف، فذكره.\nوبلفظ: «أتيت رسول الله -ﷺ- بنبيذ في جرة، فسألته عنه فنهاني عنه، فأخذت الجرة فكسرتها» .\nأخرجه أحمد (٣/٤٤٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن أبي حمزة، قال: سمعت رجلا من بني مازن يحدث، فذكره.\n(*) وأخرجه أحمد (٥/٤٤٤) قال: حدثنا روح. قال: حدثنا شعبة، عن أبي حمزة، قال: سمعت هلالا، رجلا من بني مازن يحدث، فذكره.","vol":"8","page":54},{"text":"٥٨٩٦ - (م د ت) أبو مسعود البدري - ﵁ - قال: «كنتُ أضرب غلامًا لي بالسوط، فسمعتُ صوتًا من خلفي: اعْلَم أبا مسعود، فلم أفهم الصوتَ من الغضب، قال: فلما دنا مني، إذا هو رسولُ الله - ﷺ-، فإذا هو يقول: اعلم أبا مسعود، اعلم أبا مسعود، قال: فألقيت السوط من يدي، فقال: اعلم أبا مسعود أن الله أَقْدَرُ عليك منك على هذا الغلام، قال: فقلت: لا أَضرب مملوكًا بعده أبدًا» .\nوفي رواية: «فسقط من يدي السَّوطُ من هيبته» .\nوفي أُخرى: «فقلتُ: يا رسول الله، هو حُرٌّ لوجه الله تعالى، فقال: أَمَا لو لم تفعل لَلَفَحَتْكَ النار - أو لَمَسَّتْكَ النارُ» .\nوفي أخرى: «أنه كان يضرب غلامًا له، فجعل يقول: أعوذ بالله، ⦗٥٧⦘ فجعل يضربُه، فقال: أعوذُ برسول الله، فتركه، فقال رسولُ الله - ﷺ-: [واللهِ] لَلَّهُ أقدر عليك منك عليه، قال: فأعْتَقْتُه» . أخرجه مسلم.\nوفي رواية الترمذي قال: «كنتُ أَضرب مملوكًا لي، فسمعتُ قائلًا من خلفي: اعلم أبا مسعود، اعلم أبا مسعود، فَالْتَفَتُّ، فإذا أنا برسولِ الله - ﷺ- فقال: لَلَّهُ أقدر عليك منك عليه» .\nوفي رواية أبي داود نحو الترمذي، وزاد: «فقلت: يا رسولَ الله، هو حُرٌّ لوجه الله تعالى، فقال: أما لو لم تفعل للفَعَتْكَ النار - أو لمسَّتْكَ النار -» . وفي أخرى بمعناه نحوه، قال: «كنتُ أضرب غلامًا لي ...» وذكر نحوه، ولم يذكر العتق (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَفَحَتْك) لَفح النار: حرُّها ووهجها، وكذلك لَفعُها، بالحاء والعين.\n_________\n(١) رواه مسلم رقم (١٦٥٩) في الأيمان، باب صحبة المماليك، وأبو داود رقم (٥١٥٩) و(٥١٦٠) في الأدب، باب حق المماليك، والترمذي رقم (١٩٤٩) في البر والصلة، باب النهي عن ضرب الخدم وشتمهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٢٠) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان. وفي (٥/٢٧٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/٢٧٤) قال: حدثنا عبد الرحمن، عن سفيان. والبخاري في الأدب المفرد (١٧١) قال: حدثنا محمد بن سلام، قال: أخبرنا أبو معاوية ومسلم (٥/٩١و٩٢) قال: حدثنا أبو كامل الجحدري، قال: حدثنا عبد الواحد، يعني ابن زياد (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا جرير (ح) وحدثني زهير بن حرب، قال: حدثنا محمد بن حميد، وهو المعمري عن سفيان (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا أبو بكر بن أبي شيبة، قال: حدثنا عفان، قال: حدثنا أبو عوانة (ح) وحدثنا أبو كريب محمد بن العلاء، قال: حدثنا أبو معاوية (ح) وحدثنا محمد بن المثنى، وابن بشار قالا: حدثنا ابن أبي عدي، عن شعبة (ح) وحدثنيه بشر بن خالد، قال: أخبرنا محمد، يعني ابن جعفر، عن شعبة، وأبو داود (٥١٥٩) قال: حدثنا محمد بن العلاء (ح) وحدثنا ابن المثنى، قالا: حدثنا أبو معاوية. وفي (١٥٦٠) قال: حدثنا أبو كامل، قال: حدثنا عبد الواحد. والترمذي (١٩٤٨) قال: حدثنا محمود بن غيلان، قال: حدثنا مؤمل، قال: حدثنا سفيان.\nستتهم - سفيان، وشعبة، وأبو معاوية، وعبد الواحد بن زياد، وجرير، وأبو عوانة - عن سليمان الأعمش، عن إبراهيم التيمي، عن أبيه، فذكره.\n(*) وزاد أبو معاوية في روايته: «... فقلت: يا رسول الله هو حر لوجه الله، فقال: أما لو لم تفعل للفحتك النار، أو لمستك النار» .\n(*) وزاد شعبة في روايته: «... فأعتقه» .","vol":"8","page":56},{"text":"٥٨٩٧ - (خ) سالم - مولى ابن عمر - ﵄ - «أن ابن عمر كَرِهَ أن تُعْلَم الصُّورَةُ، وقال: نهى النبيُّ - ﷺ- أن تضربَ» . أخرجه البخاري (١) . ⦗٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كره أن تُعْلَم الصورة) أي: أن يُجعل في الوجه سِمَة أو كيٌّ يعرَف به.\n_________\n(١) ٩ / ٥٧٩ في الذبائح، باب الوسم والعلم في الصورة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥) (٤٧٧٩) قال: حدثنا وكيع. وفي (٢/١١٨) (٥٩٩١) قال: حدثنا عبد الله بن الحارث. والبخاري (٧/١٢٦) قال: حدثنا عبيد الله بن موسى.\nثلاثتهم - وكيع، وعبد الله، وعبيد الله - عن حنظلة بن أبي سفيان، عن سالم فذكره.\n(*) وفي رواية وكيع: «نهى رسول الله -ﷺ- أن تضرب الصور» يعني الوجه.\n(*) وفي رواية عبد الله بن الحارث: «نهى رسول الله -ﷺ- عن ضرب الوجه» .","vol":"8","page":57},{"text":"<span data-type=\"title\" id=toc-1272>[النوع] الخامس: في القذف</span>\n٥٨٩٨ - (خ م د ت) أبو هريرة - ﵁ - قال: سمعت أبا القاسم - ﷺ- يقول: «مَن قذف مملوكه وهو بريء مما قال يقام عليه الحدُّ يوم القيامة - وفي رواية: جُلد يوم القيامة - إلا أن يكون كما قال» .\nوفي أُخرى قال: قال رسول الله - ﷺ-: «من قذف مملوكه بالزنا: يُقَام عليه الحدُّ يوم القيامة، إلا أن يكون كما قال» . أخرجه البخاري ومسلم.\nوأخرج الترمذي وأبو داود الأولى، وقالا: «أبا القاسم نبيَّ التوبة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قذف) القذف: رمي المرأة بالزنا أو ما يجري مجراه.\n_________\n(١) رواه البخاري ١٢ / ١٦٤ في الحدود، باب قذف العبيد، ومسلم رقم (١٦٦٠) في الأيمان، باب التغليظ على من قذف مملوكه بالزنى، وأبو داود رقم (٥١٦٥) في الأدب، باب حق المملوك، والترمذي رقم (١٩٤٠) في البر والصلة، باب النهي عن ضرب الخدم وشتمهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣١) قال: حدثنا يحيى بن سعيد. وفي (٢/٤٩٩) قال: حدثنا إسحاق بن يوسف. وعبد بن حميد (١٤٦٨) قال: حدثنا يعمر. قال: حدثناعبد الله المبارك. والبخاري (٨/٢١٨) قال: حدثنا مسدد. قالا: حدثنا يحيى بن سعيد. ومسلم (٥/٩٢) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا ابن نمير (ح) وحدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي (ح) وحدثناه أبو كريب. قال: حدثنا وكيع (ح) وحدثني زهير بن حرب. قال: حدثنا إسحاق بن يوسف الأزرق. وأبو داود (١٥٦٥) قال: حدثنا إبراهيم بن موسى الرازي (ح) وحدثنا مؤمل بن الفضل الحراني، كلاهما عن عيسى بن يونس. والنسائي (١٩٤٧) قال: حدثنا أحمد بن محمد قال: أخبرنا عبد الله بن المبارك. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٣٦٢٤) عن سويد بن نصر، عن ابن المبارك.\nستتهم - يحيى، وإسحاق، وابن المبارك، وعبد الله بن نمير، ووكيع، وعيسى بن يونس - عن فضيل ابن غزوان، عن ابن أبي نعم. فذكره.","vol":"8","page":58},{"text":"٥٨٩٩ - () سعد بن أبي وقاص - ﵁ - قالت امرأته لجاريتها: يا زانية، فقال لها سعد: أعلمتِ ذلك منها؟ قالت: لا، قال: فإني سمعتُ ⦗٥٩⦘ رسولَ الله - ﷺ - يقول: «من قذف مملوكًا بالزِّنَا: أقام عليه الحدّ يوم القيامة، إلا أن يكون كما قال، فاسْتَحَلَّتْها، فأحَلَّتها» .\nوفي رواية نحوه، وفيه قال: «فإن لم تَقُصِّيها من نفسكِ اقْتَصَّت منكِ يوم القيامة، فعزمَتْ عليها، وكشفتُ لها عن ظهرها فحلَّلْتها» . أخرجه ... (١)\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فعَزَمتْ) يقال: عزمت على فلان بكذا وكذا: إذا حلفت عليه ليفعل شيئًا.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، ولم يتوقف عليه.","vol":"8","page":58},{"text":"<span data-type=\"title\" id=toc-1273>[النوع] السادس: في التسمية</span>\n٥٩٠٠ - (خ م د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا يقولَنَّ أحدُكم: عبدي وأمتي، ولا يقُولنَّ المملوك: ربِّي وربتي، ليقُل المالك: فَتَايَ وفَتَاتي، وليقُل المملوك: سيدي وسيدتي، فإنكم المملوكون والرَّبُّ: الله ﷿» .\nوفي رواية لم يذكر رسول الله - ﷺ-، وقال: «وليقل: سيدي ومولاي» . أخرجه أبو داود.\nوفي رواية البخاري ومسلم: أن رسولَ الله - ﷺ- قال: «لا يَقُولنَّ أحدكم: أطْعِمْ ربَّك، وَضِّئْ ربَّك، اسقِ ربك، وليقل: سيدي ومولاي ⦗٦٠⦘ ولا يقل أحدُكم: عبدي وأمتي، وليقل: فتاي وفتاتي، وغُلامي» .\nولمسلم: «ولا يقل أحدُكم: ربي، وليقل: سيدي ومولاي» .\nوفي أخرى له قال: «لا يقولنَّ أحدُكم: عبدي، فكلكم عَبِيد [الله، ولكن ليقُل: فَتَايَ]، ولا يقل العبد: ربي، ولكن ليقل: سيدي» .\nزاد في رواية: «فإن مولاكم الله» .\nوفي أخرى: «لا يقولنَّ أحدُكم: عبدي وأمتي، كلُّكم عبيدُ الله، وكلُّ نسائِكم إِماءُ الله، ولكن ليقل: غلامي وجاريتي، وفتاي وفتاتي» (١) .\n_________\n(١) رواه البخاري ٥ / ١٢٩ - ١٣١ في العتق، باب كراهية التطاول على الرقيق، ومسلم رقم (٢٢٤٩) في الألفاظ، باب حكم إطلاق لفظة العبد والأمة والمولى والسيد، وأبو داود رقم (٤٩٧٥) و(٤٩٧٦) في الأدب، باب لا يقول المملوك: ربي وربتي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٣) قال: حدثنا غسان بن الربيع. قال: حدثنا حماد بن سلمة، عن أيوب. وفي (٢/٤٩١و٥٠٨) قال: حدثنا محمد بن جعفر. قال: حدثنا هشام. وفي (٢/٥٠٨) قال: حدثنا يزيد. قال: أخبرنا هشام بن حسان، والبخاري في الأدب المفرد (٢٠١) قال: حدثنا حجاج بن منهال، قال: حدثنا حماد بن سلمة، عن أيوب وحبيب وهشام، وأبو داود (٤٩٧٥) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. عن أيوب وحبيب بن الشهيد وهشام. والنسائي في عمل اليوم والليلة (٢٤٣) قال: أخبرنا محمد بن خلف العسقلاني. قال: حدثنا الحسن بن بلال. قال: حدثنا حماد بن سلمة، عن أيوب، وهشام، وحبيب.\nثلاثتهم - أيوب، وهشام، وحبيب بن الشهيد - عن محمد بن سيرين فذكره.\nوالرواية الثانية:\nأخرجها أحمد (٢/٣١٦) قال: حدثنا وكيع. وفي (٢/٤٩٦) قال: حدثنا ابن نمير. (ح) ويعلي. ومسلم (٧/٤٦و٤٧) قال: حدثني زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية. (ح) وحدثنا أبو سعيد الأشج. قال: حدثنا وكيع. والنسائي في عمل اليوم والليلة (٢٤٢) قال: أخبرنا محمد بن العلاء أبو كريب. قال: حدثنا أبو معاوية.\nخمستهم - وكيع، وابن نمير، ويعلي، وجرير، وأبو معاوية - عن الأعمش، عن أبي صالح، فذكره. والرواية الرابعة:\nأخرجها أحمد (٢/٤٦٤و٤٨٤) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا زهير. يعني ابن أحمد. والبخاري في الأدب المفرد (٢٠٩) قال: حدثنا محمد بن عبيد الله. قال: حدثني ابن أبي حازم. ومسلم (٧/٤٦) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل، وهو ابن جعفر. والنسائي في عمل اليوم والليلة (٢٤١) قال: أخبرنا علي بن حجر قال: حدثنا إسماعيل، وهو ابن جعفر.\nثلاثتهم -زهير بن محمد، وابن أبي حازم، وإسماعيل بن جعفر - عن العلاء، عن أبيه، فذكره.","vol":"8","page":59},{"text":"<span data-type=\"title\" id=toc-1274>[النوع] السابع: فيمن أعتق جاريته وتزوجها</span>\n٥٩٠١ - (خ م ت د س) أبو موسى الأشعري - ﵁ - قال: قال رسول الله - ﷺ -: «من كانت له جارية فَعَالَها وأحسن إليها، ثم أعْتَقَها وتزوجها: كان له أجران، وأَيُّما عبدٍ أدَّى حقَّ الله وحقّ مواليه: فله أجران» .\nوفي رواية قال: قال رسول الله - ﷺ-: «ثلاثة يُؤْتَوْنَ أجُورَهُم مرتين، عَبد أَدَّى حقَّ الله وحقَّ مواليه، فذلك يؤتَى أجرَه مرتين، ورجل كانت عنده جارية وَضِيئَة فأحسن أدبها، ثم أعتقها، ثم تزوجها، يبتغي بذلك ⦗٦١⦘ وجه الله: فذلك يُؤتَى أجرَه مرتين، ورجل آمن بالكتاب الأول، ثم جاء الآخَر فآمن به: فذلك يُؤتَى أجرَه مرتين» .\nوفي رواية: «أن رجلًا من أهل خُرَاسان قال للشعبيِّ: إِن أهل العراق يقولون: إِذا أعْتَق الرجل أمته، ثم تزوَّجها: كان كمن يركب بَدَنَتَه؟ فقال الشعبيُّ: أخبرني أبو بُردة عن أبي موسى قال: قال رسول الله - ﷺ-: ثلاثة لهم أجران: رجل آمَن بنبيِّه وآمن بمحمد، والعبد المملوك إذا أدَّى حقَّ الله وحق مواليه، ورجل كانت عنده أمة يطؤها، فأدَّبها فأحسن تأديبها، وعلَّمها فأحسن تعليمها، ثم أعْتَقَها فتزوَّجَها فله أجران؛ ثم قال له الشعبيُّ: أَعْطَيْناكَها بغير شيء، وقد كان يُرْكَبُ فيما دُونَها إلى المدينة - وفي رواية: إلى العراق» .\nوفي أخرى: «أعْتَقَها ثم أصْدَقها» . يعني: تَزوَّجَها بمهر جديد.\nوفي رواية قال: «ثلاثة يُؤتَوْن أجْرَهم مرتين: رجل كانت له أمة فأدَّبهَا فأحْسن أدبها، وعلَّمها فأحسن تعليمها، ثم أعتقها فتزوجها، وعبد يُؤدِّي حَقَّ الله وحقَّ مَوَاليه، ومُؤمِنُ أهلِ الكتاب» .\nوفي أخرى قال: قال رسول الله - ﷺ-: «من أعتق جارية، ثم تزوجها: فله أجران» .\nأخرج الثانيةَ الترمذي، والثالثة البخاري ومسلم، والرابعةَ البخاري ⦗٦٢⦘ تعليقًا، والخامسةَ النسائي، والسادسة النسائي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَعَالَها) عَال الرجل أهله: إذا قام بواجبهم.\n(كمن يركب بدنته) البدنة: الناقة تُهدى إلى بيت الله، ومن أهدى بدنة يُكره له ركوبها، لأنه قد جعلها لله، وأخرجها عن ملكه، وكذلك من أعتق أمة فقد جعلها محررة لله، فهي بمنزلة البدنة، فإذا تزوجها كان كأنه قد ركب بدنته (٢) .\n_________\n(١) رواه البخاري ٥ / ١٢٦ و١٢٧ في العتق، باب العبد إذا أحسن عبادة ربه ونصح سيده، وفي العلم، باب تعليم الرجل أمته وأهله، وفي الجهاد، باب فضل من أسلم من أهل الكتابين، وفي الأنبياء، باب ﴿واذكر في الكتاب مريم إذ انتبذت من أهلها﴾، في النكاح، باب اتخاذ السراري، ومسلم رقم (١٥٤) في الإيمان، باب وجوب الإيمان برسالة نبينا محمد ﷺ إلى جميع الناس ونسخ الملل بملته، والترمذي رقم (١١١٦) في النكاح، باب ما جاء في فضل من يعتق أمته ثم يتزوجها، والنسائي ٦ / ١١٥ في النكاح، باب عتق الرجل جاريته ثم يتزوجها.\n(٢) في الصحيح: أن النبي ﷺ \" رأى رجلًا يسوق بدنة، فقال اركبها، قال: إنها هدي، قال: اركبها \"، وفي الصحيح: أنه ﷺ \" أعتق صفية وتزوجها، وجعل عتقها صداقها \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٦٨) قال: حدثنا سفيان، قال: حدثنا ابن صالح بن حي. وأحمد (٤/٣٩٥) قال: حدثنا عبد الرحمن، عن سفيان، عن صالح الثوري. وفي (٤/٣٩٨) قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا أبو زبيد، عن مطرف. وفي (٤/٤٠٢) قال: حدثنا محمد بن جعفر، قال: حدثنا عتبة، عن صالح. وفي (٤/٤٠٥) قال: حدثنا إسماعيل بن إبراهيم، قال: أخبرنا معمر بن راشد، عن فراس. وفي (٤/٤١٤) قال: حدثنا عبدة بن سليمان، قال: حدثنا صالح بن صالح. وفي (٤/٤١٥) قال: حدثنا خلف بن الوليد، قال: حدثنا خالد-يعني الطحان - عن مطرف والبخاري (١/٥٣) قال. وفي (الأدب المفرد) (٣٠٣) قال: أخبرنا محمد، هو ابن سلام، قال: حدثنا المحاربي، قال حدثنا صالح بن حبان. وفي (٣/١٩٤) قال: حدثنا إسحاق بن إبراهيم، سمع محمد بن فضيل، عن مطرف، وفي (٣/١٩٥) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، عن صالح، وفي (٤/٧٣) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان بن عيينة، قال: حدثنا صالح بن حيي أبو الحسن. وفي (٤/٢٠٤) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا صالح بن حي. وفي (٧/٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد، قال: حدثنا صالح بن صالح الهمداني. ومسلم (١/٩٣) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم، عن صالح بن صالح الهمداني (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. قال: حدثنا شعبة. كلهم عن صالح ابن صالح. وفي (٤/١٤٦) قال: حدثنا يحيى بن يحيى قال: أخبرنا خالد بن عبد الله، عن مطرف. وأبو داود (٢٠٥٣) قال: حدثنا هناد بن السري، قال: حدثنا عبثر، عن مطرف، وابن ماجة (١٩٥٦) قال: حدثنا عبد الله بن سعيد أبو سعيد الأشج، قال: حدثنا عبده بن سليمان، عن صالح بن صالح بن حي. والترمذي (١١١٦) قال: حدثنا هناد، قال: حدثنا علي بن مسهر، عن الفضل بن يزيد (ح) وحدثنا ابن أبي عمر، قال حدثنا عن صالح بن صالح -وهو ابن حي - والنسائي (٦/١١٥) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن أبي زائدة، قال: حدثني صالح بن صالح (ح) وأخبرنا هناد بن السري، عن أبي زبيد بن القاسم، عن مطرف.\nأربعتهم -صالح بن حي، ومطرف، وفراس، والفضل بن يزيد - عن الشعبي.\n٢-وأخرجه أحمد (٤/٤٠٨) قال: حدثنا أسود بن عامر، قال: أخبرنا أبو بكر (ح) وحسين بن محمد، قال: حدثنا أبو بكر بن عياش، عن أبي حصين عثمان بن عاصم.\n٣-وأخرجه البخاري (٣/١٩٦) . والأدب المفرد (٢٠٤) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة. وفي (الأدب المفرد) (٣٠٥) قال: حدثنا موسى، قال: حدثنا عبد الواحد.\nكلاهما- أبو أسامة، وعبد الواجد- عن بريد بن عبد الله بن أبي بردة.\nثلاثتهم - الشعبي، وأبو حصين عثمان بن عاصم، وبريد - عن أبي بردة فذكره.\n(*) الروايات مطولة ومختصرة\n(*) رواية أبي حصين: «إذا أعتق الرجل أمته، ثم تزوجها بمهر جديد كان له أجران»\nأخرجه أحمد (٢/٣٣٠) قال: حدثنا عثمان بن عمر. وفي (٢/٤٠٢) قال: حدثنا إبراهيم بن إسحاق الطالقاني، قال: حدثنا عبد الله. والبخاري (٣/١٩٥) قال: حدثنا بشر بن محمد، قال: أخبرنا عبد الله. وفي (الأدب المفرد) (٣٠٨) قال: حدثنا إسماعيل قال: حدثني سليمان بن بلال، ومسلم (٥/٩٤) قال: حدثني أبو الطاهر وحرملة بن يحيى، قالا: أخبرنا ابن وهب. (ح) وحدثنيه زهير بن حرب، قال: حدثنا أبو صفوان الأموي.\nخمستهم- عثمان بن عمر، وعبد الله بن المبارك، وسليمان بن بلال، وعبد الله بن وهب، وأبو صفوان الأموي -عن يونس، عن ابن شهاب الزهري قال: سمعت سعيد بن المسيب، فذكره.\nوبلفظ: «إذا أطاع العبد ربه وسيده فله أجران» .\nقال: فلما أعتق أبو رافع بكي. فقيل له: ما يبكيك؟ قال: كان لي أجران فذهب أحدهما.\nأخرجه أحمد (٢/٣٤٤) قال: حدثنا عفان، قال: حدثنا حماد، قال: أخبرنا ثابت، عن أبي رافع، فذكره.\nوبلفظ: «إذا أدى العبد حق الله وحق مواليه، كان له أجران» . قال: فحدثتها كعبا. فقال كعب: ليس عليه حسان ولا على مؤمن مزهد.\nهذه رواية أبي معاوية. وفي رواية إسرائيل: «نعمَّا للمملوك إذا أدى حق الله وحق مواليه» ....وذكر قصة كعب.\nوفي رواية سفيان «نعمَّا لأحدكم أن يطيع ربه ويؤدي حق سيده..» يعني المملوك. وقال: كعب: صدق الله ورسوله.","vol":"8","page":60},{"text":"<span data-type=\"title\" id=toc-1275>[النوع] الثامن: في العبد الصالح</span>\n٥٩٠٢ - (خ م ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «العبد المملوك المصلح له أجران، فوالذي نفس أبي هريرة بيده ⦗٦٣⦘ لولا الجهاد في سبيل الله، والحجُّ وبرُّ أُمِّي: لأَحْبَبْتُ أن أموتَ وأنا مملوك، ولم يكن يحجّ أبو هريرة حتى ماتت أُمه، لصحبتها» .\nوفي رواية قال: قال رسول الله - ﷺ-: «نِعْمَ ما لأحدِهم: يُحْسِنُ عبادةَ ربه، ويَنْصَحُ لسيده» .\nوفي أخرى قال: «إذا أَدَّى العبدُ حقَّ [الله وحق] مواليه: كان له أجران، قال: فحدَّثتُها كعبًا، فقال كعب: ليس عليه حساب، ولا على مؤمن مُزْهِد» . أخرجه البخاري ومسلم، وأخرج الترمذي الثانية.\nولمسلم: أن رسولَ الله - ﷺ- قال: «نِعِمَّا للملوك أن يُتَوَفَّى يُحسن عبادة الله وصَحابة سيده، نِعمَّا له» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُزْهِد) المزهد: القليل المال، والزهيد: القليل.\n_________\n(١) رواه البخاري ٥ / ١٢٧ في العتق، باب العبد إذا أحسن عبادة ربه ونصح سيده، ومسلم رقم (١٦٦٥) في الإيمان، باب ثواب العبد وأجره إذا نصح لسيده، والترمذي رقم (١٩٨٦) في البر والصلة، باب ما جاء في فضل المملوك الصالح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٥٢) قال: حدثنا أبو معاوية. وفي (٢/٣٩٠) قال: حدثنا أسود بن عامر. قال: حدثنا إسرائيل. والبخاري (٣/١٩٦) قال: حدثنا إسحاق بن نصر، قال: حدثنا أبو أسامة. ومسلم (٥/٤) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب قالا: حدثنا أبو معاوية. وفي (٥/٩٥) قال: حدثنيه زهير بن حرب، قال: حدثنا جرير. والترمذي (١٩٨٥) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. خمستهم - أبو معاوية، وإسرائيل، وأبو أسامة، وجرير، وسفيان بن عيينة- عن الأعمش، عن أبي صالح، فذكره.\nوبلفظ: «نعما للمملوك أن يتوفى يحسن عباده الله، وصحابه سيده، نعما له» ..\nأخرجه أحمد (٢/٢٧٠و٣١٨) . ومسلم (٥/٩٥) قال: حدثنا محمد بن رافع.\nكلاهما -أحمد بن حنبل، ومحمد بن رافع - عن عبد الرزاق بن همام قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوبلفظ: «إذا أطاع العبد ربه وسيده، فله أجران» .\nأخرجه أحمد (٢/٢٦٣) قال: حدثنا أبو كامل. وفي (٢/٢٩٢) قال: حدثنا يزيد. وفي (٢/٤٠٦) قال: حدثنا عفان، وفي (٢/٤٨٥) قال: حدثنا مؤمل.\nأربعتهم - أبو كامل، ويزيد بن هارون، وعفان، ومؤمل بن إسماعيل - عن حماد بن سلمة، قال: أخبرنا عمار بن أبي عمار، فذكره.","vol":"8","page":62},{"text":"٥٩٠٣ - (خ م ط د) عبد الله بن عمر - ﵄ -: أن رسولَ الله - ﷺ- قال: «العبدُ إِذا نصح لسيده، وأحسن عبادة ربه: كان له ⦗٦٤⦘ أجره مرتين» . أخرجه البخاري ومسلم والموطأ وأبو داود (١) .\n_________\n(١) رواه البخاري ٥ / ١٢٦ في العتق، باب العبد إذا أحسن عبادة ربه ونصح سيده، وباب كراهية التطاول على الرقيق، ومسلم رقم (١٦٦٤) في الأيمان، باب ثواب العبد وأجره إذا نصح لسيده وأحسن عبادة الله، والموطأ ٢ / ٩٨١ في الاستئذان، باب ما جاء في المملوك وهبته، وأبو داود رقم (٥١٦٩) في الأدب، باب ما جاء في المملوك إذا نصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٩٠٥) ومن طريقه البخاري في العتق (١٦: ١) عن القعنبي، ومسلم في الأيمان والنذور (١٦: ١) عن يحيى بن يحيى. وأبو داود في الأدب (١٣٤) عن القعنبي.\nكلهم عن نافع، فذكره (تحفة الأشراف ٦/٢١٤) .","vol":"8","page":63},{"text":"٥٩٠٤ - (خ) أبو موسى الأشعري - ﵁ - قال: قال رسول الله - ﷺ-: «للملوك الذي يُحْسنُ عبادة ربِّه، ويُؤدِّي إلى سيده الذي له عليه من الحقِّ والنصيحةِ والطاعةِ: أَجران» . أخرجه البخاري (١) .\n_________\n(١) ٥ / ١٢٨ في العتق، باب كراهية التطاول على الرقيق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح ٢٥٥١) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة عن بريد عن أبي بردة، فذكره.","vol":"8","page":64},{"text":"<span data-type=\"title\" id=toc-1276>[النوع] التاسع: في العبد الآبق</span>\n٥٩٠٥ - (م د س) جرير بن عبد الله - ﵁ - أن النبيَّ - ﷺ- قال: «أيُّما عبد أبقَ فقد برئتْ منه الذِّمَّةُ» .\nوفي رواية: «إذا أبق العبد: لم تقبل له صلاة» .\nوفي أخرى موقوفًا عليه: «أيُّما عبد أبق من مواليه: فقد كفر، حتى يرجعَ إليهم» . أخرجه مسلم.\nوفي رواية أبي داود: «إذا أبقَ إلى الشرك فقد حَلَّ دَمُه» .\nوفي أخرى: «أيما عبد أبق من مواليه ولَحِقَ بالعدوِّ: فقد أحَلَّ بنفسه» (١) . ⦗٦٥⦘\nوفي رواية النسائي: «إذا أبَق العبد: لم تُقبلْ له صلاة حتى يرجعَ إلى مواليه» .\nوفي أخرى له: «لم تقبل له صلاة، وإن مات مات كافرًا، فأبَق غلام لجرير، فَأَخَذَهُ فَضَرَب عُنقَه» .\nوفي أخرى له: «إذا أَبق العبد إلى أرض الشرك: فلا ذمة له» . وأخرج الأولى من روايتي أبي داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبق) العبد: إذا هرب من مولاه، فهو آبق.\n_________\n(١) هذه الرواية ليست لأبي داود كما ذكر المصنف، وهي إحدى روايات النسائي ٧ / ١٠٣ في تحريم الدم، باب الاختلاف على أبي إسحاق.\n(٢) رواه مسلم رقم (٦٨) و(٦٩) و(٧٠) في الإيمان، باب تسمية العبد الآبق كافرًا، وأبو داود رقم (٤٣٦٠) في الحدود، باب الحكم فيمن ارتد، والنسائي ٧ / ١٠٢ في تحريم الدم، باب العبد يأبق إلى أرض الشرك، وباب الاختلاف على أبي إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وله روايات عدة وهي:\nعن الشعبي، قال: كان جرير يحدث عن النبي -ﷺ-: «إذا أبق العبد لم تقبل له صلاة، وإن مات مات كافرا» .\nقال: وأبق غلام لجرير، فأخذه فضرب عنقه.\nرواية داود بن يزيد الأودي: «إذا أبق العبد فحلق بالعدو فمات فهو كافر»\nرواية داود بن أبي هند: «أيما عبد أبق برئت منه الذمة» .\nرواية إسماعيل بن علية، عن منصور: «أيما عبد أبق من مواليه فقد كفر حتى يرجع إليهم» .\nرواية شعبة، عن منصور: «إذا أبق العبد لم تقبل له صلاة حتى يرجع إلى مواليه» .\nرواية أبي إسحاق: «إذا أبق العبد الى أرض الشرك فقد حل دمه» .\n١- أخرجه أحمد (٤/٣٦٤) قال: حدثنا مكي بن إبراهيم، قال: حدثنا داود - يعني ابن يزيد الأودي -.\n٢- وأخرجه أحمد (٤/٣٦٥) قال: حدثنا عبد الله بن محمد. (قال عبد الله بن أحمد: وسمعته أنا من عبد الله بن محمد بن أبي شيبة) . قال: حدثنا حفص عن داود ومسلم (١/٥٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث، عن داود (هو ابن أبي هند) .\n٣-وأخرجه أحمد (٤/٣٦٥) قال: حدثنا علي بن عاصم. ومسلم (١/٥٨) قال: حدثنا علي بن حجر السعدي، قال: حدثنا إسماعيل، يعني ابن علية، والنسائي (٧/١٠٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة، وابن خزيمة (٩٤١) قال: حدثنا يحيى بن حكيم، قال: حدثنا أبو داود قال: حدثنا شعبة.\nثلاثتهم-علي بن عاصم، وابن علية، وشعبة - عن منصور بن عبد الرحمن.\n٤-وأخرجه أحمد (٤/٣٦٥) قال: حدثنا أسود بن عامر، قال: حدثنا شريك. وأبو داود (٤٣٦٠)، والنسائي (٧/١٠٢) قال أبو داود: حدثنا، وقال: النسائي: أخبرنا قتيبة بن سعيد، قال: حدثنا حميد بن عبد الرحمن، عن أبيه. والنسائي (٧/١٠٣) قال: أخبرنا أحمد بن حرب، قال: حدثنا قاسم، قال: حدثنا إسرائيل.\nثلاثتهم -شريك، وعبد الرحمن، وإسرائيل - عن أبي إسحاق.\n٥-وأخرجه مسلم (٥٩١) قال: حدثنا يحيى بن يحيى، والنسائي (٧/١٠٢) قال: أخبرنا محمد بن قدامة.\nكلاهما - يحيى، ومحمد - عن جرير، عن مغيرة.\nخمستهم - داود بن يزيد، وابن أبي هند، ومنصور، وأبو إسحاق، ومغيرة-. عن الشعبي، فذكره.\nرواية أبي إسحاق عند أحمد، قال: عن عامر، عن جرير، فذكره موقوفا، قال: وريما رفعه شريك وبلفظ: «أيما عبد أبق فقد برئت منه الذمة» .\nأخرجه الحميدي (٨٠٧) قال: حدثنا سفيان بن عيينة قال: حدثنا بعض أصحابنا. وأحمد (٤/٣٥٧) قال: حدثنا عبد الرحمن، عن سفيان (هو الثوري) . وفي (٤/٤٦٢) قال: حدثنا وكيع، قال: حدثنا سفيان (هو الثوري) .\nجميعهم- بعض أصحاب ابن عيينة، والثوري - عن حبيب بن أبي ثابت، عن المغيرة، فذكره..\nقال أحمد عقب رواية عبد الرحمن، عن سفيان: قال أبو نعيم: المغيرة بن شبيل، يعني ابن عوف، في هذا الحديث، عن جرير بن عبد الله، فذكر الحديث.\nوأخرجه الحميدي (٨٠٦) قال: حدثنا سفيان، قال: حدثنا عمرو بن دينار، عن حبيب بن أبي ثابت، عن جرير بدون ذكر (المغيرة) ولفظه: «إذا أبق العبد الى أرض العدو فقد برئت منه ذمه الله ﷿» .","vol":"8","page":64},{"text":"<span data-type=\"title\" id=toc-1277>الباب الثاني: في العتق</span>، وفيه عشرة فصول\n<span data-type=\"title\" id=toc-1278>الفصل الأول: في عتق المشترك</span>\n٥٩٠٦ - (خ م ط ت د س) عبد الله بن عمر - ﵄ - أنَّ ⦗٦٦⦘ رسولَ الله - ﷺ- قال: «من أعتق عبدًا بينه وبين آخر: قُوِّمَ عليه في ماله قيمةَ عَدل، لا وَكْسَ، ولا شَطَط، ثم عَتَقَ عليه في ماله إن كان مُوسِرًا» .\nوفي رواية: «من أعتَق عبدًا بين اثنين: فإن كان مُوسِرًا قُوِّم عليه، ثم يعتق» .\nوفي أخرى: «من أعتقَ شِرْكًا له في عبد، فكان له مال يبلغ ثمن العبد: قُوِّم العبد عليه قيمةَ عدل، فأعطَى شركاءه حِصَصَهم، وعَتَق عليه العبدُ، وإِلا فقد عَتَق منه ما عَتَقَ» . أخرجه البخاري ومسلم.\nقال الحميديُّ: وأخرجاه من حديث عبيد الله بن عمر، ومن حديث الليث روايةً وتعليقًا، ومن حديث أيوب بن كَيسان السَّختياني، ومن حديث محمد بن عبد الرحمن بن أبي ذئب، تعليقًا ورواية، ومن حديث إسماعيل بن أمية، روايةً وتعليقًا، كلُّهم عن نافع عن ابن عمر، بمعنى حديث مالك عن نافع، يعني الرواية الثالثة، ومن حديث يحيى بن سعيد عن نافع روايةً وتعليقًا.\nوللبخاري في حديث أيوب، ويحيى عند قوله: «وإلا فقد عتق منه ما عتق» . قال أيوب ويحيى: لا ندري: أشيء قاله نافع، أو شيء في الحديث؟\nوللبخاري عن ابن عمر «أنه كان يفتي في العبد أو الأمة يكون بين شركاء، فيُعْتِق أحدُهم نصيبه منه، يقول: قد وجب عليه عِتْقُه كلِّه (١)، إذا كان للذي أعتق من المال ما يَبْلُغ، يُقَوَّمُ عليه من ماله قيمة العدل، ويُدفَع إلى ⦗٦٧⦘ الشركاء أنْصِبَاؤهم، ويُخَلَّى سبيلُ المُعْتَق، يخبِر بذلك ابنُ عمر عن النبيِّ - ﷺ-» .\nقال البخاري: ورواه الليث وابن أبي ذئب وابن إسحاق وجُويرية ويحيى بن سعيد وإسماعيل بن أمية عن نافع عن ابن عمر عن النبيِّ - ﷺ- مختصرًا.\nقال الحميديُّ: ذكره أبو مسعود الدمشقي عن ابن أبي ذئب في أفراد البخاري تعليقًا، وقد أخرجه مسلم في «صحبة ملك اليمين» بالإسناد، فصحَّ أنه لهما.\nوللبخاري: أن النبيَّ - ﷺ- قال: «مَنْ أعتق شِركًا في مملوك: وجب عليه أن يَعتق كلُّه، إن كان له مال قَدْرُ ثمنه، يُقام قيمةَ عدل، ويُعطى شركاؤه حِصَصهم، ويُخَلَّى سبيل المُعْتَق» .\nولمسلم: «مَن أعتق شِركًا له في عبد أُقيم عليه (٢) قيمةَ العدل، فأعطى شركاءه حِصَصَهم، وَعتَق العبدُ» .\nوأخرج الموطأ وأبو داود والترمذي الرواية الثالثة.\nوأخرج أبو داود الزيادة التي للبخاري عن أيوب ويحيى، وأخرج أيضًا الرواية الأولى.\nوله في أخرى: «من أعْتَقَ شِركًا له في مملوك: فعليه عتقُه كلِّه، إن كان له ما يبلغ ثمنه، وإن لم يكن له مال: أعتق نصيبه» . ⦗٦٨⦘\nوفي أُخرى: «من أعتق شِركًا له في عبد: عَتَق منه ما بقي في ماله إذا كان له مال ما يبلغ ثمن العبد (٣)» . وأخرج النسائي نحو هذه الأخيرة (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وكْس) الوكس: النقصان.\n(شَطَط) الشَّطط: مجاوزة الحدِّ والمقدار في الأمر.\n(موسِر) الموسر الذي له مال، وهو من اليُسر، ضد العسر.\n(شِركًا) الشِّرك: الاسم من الشركة، والجمع أشراك، تقول: شَرَكت فلانًا في البيع أشْرَكه شِرْكة، والاسم: الشِّرك.\n_________\n(١) بجر لام \" كله \" تأكيدًا للضمير المضاف، أي: عتق العبد كله.\n(٢) في نسخ مسلم المطبوعة: قوم عليه، والذي عند أبي داود: أقيم.\n(٣) وفي بعض النسخ: إذا كان له ما يبلغ ثمن العبد، وفي نسخة: إذا كان له مال يبلغ ثمن العبد.\n(٤) رواه البخاري ٥ / ٩٤ في الشركة، باب تقويم الأشياء بين الشركاء، وباب الشركة في الرقيق وفي العتق، باب إذا أعتق عبدًا أو عبدين بين اثنين أو أمة بين الشركاء، وباب كراهية التطاول على الرقيق، ومسلم رقم (١٥٠١) في الأيمان، باب من أعتق شركًا له في عبد، والموطأ ٢ / ٧٧٢ في العتق، باب من أعتق شركًا له في مملوك، وأبو داود رقم (٣٩٤٠) و(٣٩٤١) و(٣٩٤٢) و(٣٩٤٣) و(٣٩٤٤) و(٣٩٤٥) و(٣٩٤٦) و(٣٩٤٧) في العتق، باب فيمن روى أن لا يستسعى، والترمذي رقم (١٣٤٦) و(١٣٤٧) في الأحكام، باب ما جاء في العبد يكون بين الرجلين فينفق أحدهما نصيبه، والنسائي ٧ / ٣١٩ في البيوع، باب الشركة بغير مال، وباب الشركة في الرقيق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في العتق (٤/١) قال: حدثنا على بن المديني ومسلم فيه (لا، بل في الأيمان والنذور ١٧/٥) عن عمرو والناقد، وابن أبي عمر،. وأبو داود في (العتق ٦/٨) عن أحمد بن حنبل. والنسائي فيه العتق (الكبرى ١٠/٤) عن قتيبة. و(١٠/٥) إسحاق بن إبراهيم فرقهما.\nستتهم عن سفيان بن عيينة، عن عمرو بن دينار المكي، عن سالم، فذكره. (تحفة الأشراف ٥/٣٦٢) .\nوبنحوه أخرجه النسائي في العتق (الكبرى ١٠/٢٤) عن عمرو بن عثمان، عن الوليد بن مسلم، عن أبي معبد حفص بن غيلان، عن سليمان بن موسى، عن نافع، عن ابن عمرو بن عطاء.\nوقال النسائي: سليمان بن موسى ليس بذاك القوي في الحديث، ولا نعلم أحد روى هذا الحديث عن عطاء غيره (تحفة الأشراف ٦/٩٩) .\n- وبلفظ: «من أعتق شيئا من مملوك له، فعليه عتقه كله إن كان له مال يبلغ ثمنه» .\nأخرجه النسائي في العتق (الكبرى ١٠/٨) عن عبدة بن عبد الله، عن سويد بن عمرو الكلبي، عن زهير بن معاوية الجعفي، عن عبيد الله بن عمر، عن نافع، فذكره. (تحفة الأشراف ٦/١٣٦) .\nوبلفظ: «أيما رجل له شريك عن عبد فأعتق نصيبه منه، وله مال. يبلغ قيمة أرضاء شركائه، فإنه يضمن لشركائه، أنصباتهم، ويعتق العبد» .\nأخرجه النسائي في العتق (الكبرى١٠/٩١٤) عن محمد بن وهب، عن محمد بن سلمة، عن أبي إبراهيم، عن زيد بن أبي شيبة، عن عبيد الله بن عمر، عن ابن نافع، ومحمد بن غيلان.\nثلاثتهم عن نافع، فذكره. (تحفة الأشراف ٦/١٣٦) .\n- وبلفظ: «من أعتق شخصا من مملوك» .\nأخرجه النسائي في الفرائض (الكبرى) عن عبد الله بن محمد بن إسحاق الأزدي، عن جرير، عن عبد العزيز بن رفيع، عن أشياخ من أهل مكة، عن ابن عمر. (تحفة الأشراف ٦/٢٧٧) .\nوبلفظ: «من أعتق شركا له في عبد» .\nأخرجه مسلم في (الأيمان والنذور١٧/٤) وفي العتق (١/٢) عن هارون بن سعيد الأيلي، عن ابن وهب، عن أسامة بن زيد الليثي، عن نافع، فذكره. (تحفة الأشراف ٦/٥٤) .\nوبلفظ: «من أعتق شقصا له في عبد....» .\nأخرجه البخاري في الشركة (٥/١) عن عمران بن ميسره، عن عبد الوارث، وفي العتق (٤/٥) عن أبي النعمان، عن حماد بن زيد ومسلم في النذور والأيمان (١٧/٤) وفي العتق (١/٢) عن أبي الربيع الزهراني، وأبي كامل الجحدري.\nكلاهما عن حماد بن زيد وأبو داود في العتق (٦/٣) عن أبي الربيع. و(٦/٢) عن مؤمل بن هشام، عن إسرائيل. والترمذي في الأحكام (١٤/١) عن أحمد بن منيع، عن إسماعيل، وقال: حسن صحيح. والنسائي في البيع (الكبرى ١٠٩، وأيضا في العتق، الكبري١٠/١٦) عن عمرو بن علي، عن يزيد بن زريع. وفي العتق (الكبرى١٠/١٧) عن إسحاق بن إبراهيم، عن عبد الوهاب الثقفي، (١٠/١٨) عن عمرو بن زرارة، عن إسماعيل، و(١٠/١٥) عن محمد بن يحيى القطعي، عن عبد الأعلى، عن سعيد بن أبي عروبة.\nكلهم عن أيوب بن أبي تميمة السختياني، عن نافع، فذكره. (تحفة الأشراف ٦/٦١) .\nوبلفظ: «من أعتق شركا له في مملوك ...» .\nأخرجه البخاري في الشركة (١٤/١) عن مسدد، وفي العتق (٤/٦) تعليقا ورواه جويرية، عن نافع، عن ابن عمرو مختصرا. وأبو داود في العتق (٦) عن عبد الله بن محمد بن أسماء.\nكلاهما عن جعفر بن إياس، عن نافع، فذكره، (تحفة الأشراف ٦/٨٧) هو بلفظ: «من أعتق شركا ...» .\nأخرجه مسلم في العتق (؟) عن محمد بن رافع، عن ابن أبي فديك، عن صخر بن جويرية البصري، عن نافع، فذكره (تحفة الأشراف ٦/١٠٤) .\nوبلفظ: «من أعتق شركا له في مملوك..» .\nأخرجه البخاري في العتق (٤/٤) عن مسدد. والنسائي فيه (العتق، والكبري ١٠/١٣) عن عمرو بن علي.\nكلاهما عن بشير بن الفضل بن لاحق البصير، عن عبيد الله بن عمر، عن نافع، فذكره (تحفة الأشراف ٦/١٢٣) .\nوبلفظ: «من كان له شريك في عبد فأعتقه فقد عتق، فإن كان له مال قوم عليه» .\nأخرجه النسائي في العتق (الكبرى ١٠/١٠) عن إسماعيل بن مسعود، عن خالد بن الحارث الهجيمي، عن عبيد الله بن عمر، عن نافع، فذكره (تحفة الأشراف ٦/١٣٥) .\nوبلفظ: «من أعتق شركا له في عبد..» .\nأخرجه النسائي في العتق (الكبرى ١٠/١٢) عن عمرو بن علي، (١٠/١١) عبيد الله بن سعيد، فرقها.\nكلاهما عن يحيى بن سعيد القطان، عن عبيد الله بن عمر، عن نافع فذكره، (تحفة الأشراف٦/١٨٤) . هو بلفظ: «من أعتق شركا له في عبد ...» .\nأخرجه البخاري في العتق (٤/٢) عن عبد الله بن يوسف ومسلم فيه (العتق ١/١) عن يحيى بن يحيى. وأبو داود فيه (العتق: ٦/١) عن القعنبي، والنسائي فيه العتق، (الكبرى ١٠: ٢٠) عن الحارث بن مسكين، عن ابن القاسم، وابن ماجه في الأحكام (١٠٠/٢) عن يحيى بن حكيم، عن عثمان بن عمر.\nخمستهم عن مالك بن أنس بن مالك، عن عامر، فذكره، (تحفة الأشراف ٦/٨) .\nوبلفظ: «من أعتق شركا له في عبد ...» .\nأخرجه البخاري في العتق (٤/٦ تعليقا) عقيب حديث موسى بن عقبة. عن نافع، عن ابن عمر، ورواه ابن إسحاق، عن نافع، عن ابن عمر، عن النبي -ﷺ- مختصرا، ومسلم فيه (العتق ١/٢) عن محمد بن رافع، عن ابن أبي فديك، عن محمد بن عبد الرحمن بن المغيرة بن أبي ذئب، عن نافع، فذكره (تحفة الأشراف ٦/٢٢٩) .\nوعن ابن عمر، أنه كان يفتى في العبد أو الأمة يكون بين شركاء فيعتق أحدهم نصيبه منه، يقول: قد وجب عليه عتقه كله.... فذكره وقال في آخره: يخبر ذلك ابن عمر عن النبي -ﷺ-. والبخاري في العتق (٤/٦) عن أحمد بن المقدام، عن فضيل بن سليمان عن موسى بن عتبة، عن نافع، فذكره (تحفة الأشراف ٦/٢٤٢) .","vol":"8","page":65},{"text":"٥٩٠٧ - (خ م د ت) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «من أعتق شِقْصًا من مملوك: فعليه خَلاصُه في ماله، فإن لم يكن له مال: قُوِّم المملوك قيمة عدل، ثم اسْتُسْعِيَ غيرَ مشقُوق عليه» . ⦗٦٩⦘\nوفي رواية «ثم يُسْتَسعَى في نصيب الذي لم يعتق، غيرَ مشقوق عليه» . أَخرجه البخاري ومسلم وأبو داود والترمذي.\nولأبي داود «من أعتق نصيبًا في مملوك - وفي رواية: شَقيصًا - فخَلاصُه عليه في ماله إن كان له مال، وإلا قُوِّمَ عليه، فاسْتُسْعِيَ به غيرَ مشقوق عليه» .\nوله في أخرى: «أن رجلًا أعتق شقيصًا من غلام، فأجاز النبيُّ - ﷺ- عِتْقَه، وغَرَّمه بقيَّة ثمنه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شِقْصًا وشقيصًا) الشقص والشقيص: السهم في الملك والشركة فيه، قليلًا كان أو كثيرًا.\n(اسْتُسْعِيَ غير مشقوق عليه) اسْتَسْعاء العبد: إذا عتق بعضه، ورقَّ بعضه: وهو أن يسعى في فَكاك ما بقي من رِقِّه، فيعمل ويتصرف في كسبه، ويصرف ثمنه إلى مولاه، فيسمَّى تصرفه في كسبه: سِعاية. وقوله: «غير مشقوق عليه» أي: لا يكلِّفه فوق طاقته، يقال: شَقَقت ⦗٧٠⦘ عليه أشُقُّ شَقًّا: إذا حمَّلته ما لا يُطيق، وكلَّفته ما يشُق عليه، أي: يشتد عليه قال الخطابي: قوله: «استسعي غير مشقوق عليه» لا يُثبته أكثر أهل النقل مسندًا عن النبي - ﷺ-، ويزعمون: أنه من فُتْيا قتادة، قال: وقد تأوله بعض الناس، فقال: معنى السعاية: أن يستُسعَى العبد لسيده، أي يستخدَم، ولذلك قال: «غير مشقوق عليه» أي: لا يُحمَّل فوق ما يلزمه من الخدمة بقدر ما فيه من الرقِّ، لا يُطالَب بأكثر منه.\n_________\n(١) رواه البخاري ٥ / ٩٧ في الشركة، باب الشركة في الرقيق، وباب تقويم الأشياء بين الشركاء بقيمة عدل، وفي العتق، باب إذا أعتق عبدًا بين اثنين أو أمة بين الشركاء، وباب كراهية التطاول على الرقيق، ومسلم رقم (١٥٠٢) و(١٥٠٣) في الأيمان، باب من أعتق شركًا له في عبد، وأبو داود رقم (٣٩٣٤) و(٣٩٣٦) و(٣٩٣٧) و(٣٩٣٨) و(٣٩٣٩) في العتق، باب فيمن أعتق نصيبًا له من مملوك، وباب من ذكر السعاية في هذا الحديث، والترمذي رقم (١٣٤٨) في الأحكام، باب ما جاء في العبد يكون بين الرجلين فيعتق أحدهما نصيبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٩٣) قال: حدثنا سفيان، عن سعيد بن أبي عروبة ويحيى بن صبيح. وأحمد (٢/٢٥٥) قال: حدثنا يزيد. قال: حدثنا سعيد وفي (٢/٣٤٧) قال: حدثنا عفان قال: حدثنا همام. وفي (٢/٤٦٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٧٢) قال: حدثنا يحيى. قال: حدثنا ابن أبي عروية. والبخاري (٣/١٨٢) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله. قال: أخبرنا سعيد بن أبي عروبة وفي (٣/١٨٥) قال: حدثنا أبو النعمان قال: حدثنا جرير بن حازم وفيه (٣/١٩٠) قال: حدثنا أحمد. قال: حدثنا أحمد بن أبي رجاء. قال: حدثنا يحيى ابن آدم. قال: حدثنا جرير بن حازم. (ح) وحدثنا مسدد. قال: حدثنا محمد بن يزيد بن زريع. قال: حدثنا سعيد. ومسلم (٤/٢١٢و٥/٩٦) قال: حدثنا محمد بن المثنى وابن بشار. قالا: حدثنا عمرو الناقد. قال: حدثنا إسماعيل بن إبراهيم، عن ابن أبي عروبة. وفي (٤/٢١٣) قال: وحدثناه علي بن خشرم، قال: أخبرنا عيسى، يعني ابن يونس، عن سعيد بن أبي عروبة (ح) وحدثني هارون بن عبد الله قال: حدثنا وهب بن جرير. قال: حدثنا أبي. وفي (٥/٩٦) قال: وحدثناه عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر ومحمد بن بشر (ح) وحدثنا إسحاق بن إبراهيم وعلي بن خشرم، قالا: أخبرنا عيسى بن يونس، جميعا عن ابن أبي عروبة. وأبو داود (٣٩٣٤) قال: حدثنا محمد بن كثير. قال: أخبرنا همام. وفي (٣٩٣٥) قال: حدثنا محمد ابن المثنى. قال: حدثنا محمد بن جعفر (ح) وحدثنا أحمد بن علي بن سويد. قال: حدثنا روح. قالا: حدثنا شعبة. وفي (٣٩٣٦) قال: حدثنا أحمد بن علي بن سويد. قال: حدثنا روح. قال: حدثنا هشام بن أبي عبد الله. وفي (٣٩٣٧) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا أبان. وفي (٣٩٣٨) قال: حدثنا نصر بن علي. قال: أخبرنا يزيد، يعني ابن زريع حدثنا علي بن عبد الله. قال: حدثنا محمد بن بشر عن سعيد بن أبي عروبة.\nوفي (٣٩٣٩) قال: حدثنا ابن بشار. قال: حدثنا يحيى وابن أبي عدي، عن سعيد. وابن ماجة (٢٥٢٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر ومحمد بن بشر. قال: أخبرنا عيسى بن يونس. عن سعيد بن أبي عروبة (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، عن سعيد بن أبي عروبة، والنسائى في الكبري (تحفة الأشراف) (٩/١٢٢١١) عن محمد بن المثنى، ومحمد بن بشار. كلاهما عن غندر، عن شعبة (ح) وعن هناد بن السري، عن عبدة بن سليمان (ح) وعن نصر بن علي، عن يزيد بن زريع (ح) وعن مؤمل بن هشام، عن إسماعيل بن علية.\nثلاثتهم عن سعيد بن أبي عروبة (ح) وعن محمد بن عبد الله المخرمي، عن أبي هشام المغيرة بن سلمة المخزومي، عن أبان بن زيد.\nسبعتهم -سعيد بن أبي عروبة، ويحيى بن صبيح، وشعبة، وجرير بن حازم، وهمام، وهشام، وأبان - عن قتادة، عن النضر بن أنس، عن بشير بن نهيك، فذكره.\n(*) وأخرجه أحمد (٢/٥٣١) قال: حدثنا أزهر بن القاسم. وأبو داود (٣٩٣٦) قال: حدثنا ابن المثنى. قال: حدثنا معاذ بن هشام. والنسائي في الكبرى (تحفة الأشراف) (٩/١٢٢١١) عن محمد بن مثنى، عن معاذ بن هشام (ح) وعن محمد بن إسماعيل بن إبراهيم، عن أبي عامر العقدي.\nثلاثتهم - أزهر، ومعاذ، وأبو عامر - عن هشام الدستوائي، عن قتادة، عن بشير بن نهيك، فذكره. ليس فيه (النضر بن أنس) .\n(*) قال النسائي: الكلام الأخير (يعني الاستسعاء) من قول قتادة بلغني أن هماما روى هذا الحديث، فجعل هذا الكلام من قول قتادة.\n(*) الروايات ألفاظها مختلفة ومعناها متقارب. وأثبتنا رواية البخاري (٣/١٨٢) .\nوبلفظ: «من أعتق رقبة مؤمنة، أعتق الله بكل عضو منه عضوا من النار حتى يعتق فرجه بفرجه.» .\nأخرجه أحمد (٢/٤٢٠، ٤٢٢) قال: حدثنا مكي بن إبراهيم. قال: حدثنا عبد الله، يعني ابن سعيد بن أبي هند، عن إسماعيل بن أبي حكيم مولى آل الزبير. وفي (٢/٤٣٠) قال: حدثنا يحيى بن سعيد. قال: حدثنا عبد الله بن سعيد بن أبي هند، قال: حدثنا إسماعيل بن أبي الحكيم. وفي (٢/٤٢٩) قال عبد الله ابن أحمد: حدثني أبي ويحيى بن معين قالا: حدثنا يحيى بن سعيد. قال: حدثنا عبد الله بن سعيد، يعني ابن أبي هند، قال: حدثني إسماعيل بن أبي حكيم، وفي (٢/٤٤٧) قال: حدثنا وكيع. قال: حدثني عبد الله بن سعيد، يعني ابن أبي هند، عن سعيد بن مرجانة، أنه حدث على بن حسين، عن أبي هريرة. وفي (٢/٥٢٥) قال: حدثنا يحيى بن آدم، قال: حدثنا عاصم، يعني أبن محمد. والبخاري (٣/١٨٨) قال: حدثنا أحمد بن يونس. قال: حدثنا عاصم بن محمد، قال: حدثني واقد بن محمد. وفي (٨/١٨١) قال: حدثنا محمد بن عبد الرحيم. قال: حدثنا داود بن رشيد. قال: حدثنا الوليد بن مسلم، عن أبي غسان محمد بن مطرف، عن زيد بن أسلم، عن علي بن حسين. ومسلم (٤/٢١٧) قال: حدثنا محمد بن المثنى العنزي. قال: حدثنا يحيى بن سعيد، عن عبد الله بن سعيد، وعن ابن أبي هند قال: حدثنا إسماعيل بن أبي حكيم. (ح) وحدثنا داود بن رشيد. قال: حدثنا الوليد بن مسلم، عن محمد بن مطرف أبي غسان المدني، عن زيد بن أسلم، عن علي بن حسين (ح) وحدثنا قتيبة بن سعيد قال: حدثنا ليث، عن ابن الهاد، عن عمر بن علي بن حسين (ح) وحدثني ابن حميدة بن مسعدة. قال: حدثنا بشر بن المفضل. قال: حدثنا عاصم، وهو ابن محمد العمري. قال: حدثنا واقد يعني أخاه. والترمذي (١٥٤١) قال: حدثنا قتيبة. قال: حدثا الليث، عن ابن الهاد، عن عمر بن علي بن الحسين ابن علي بن أبي طالب. والنسائي في الكبرى (تحفة الأشراف) (٩/١٣٠٨٨) عن قتيبة، عن ليث، عن يزيد بن الهاد، عن عمر بن علي بن الحسين (ح) وعن عمرو بن علي، عن يحيى بن سعيد، عن عبد الله بن سعيد بن أبي هند، عن إسماعيل بن أبي حكيم (ح) وعن مجاهد بن موسى، عن مكي بن إبراهيم، عن عبد الله بن سعيد بن أبي هند عن إسماعيل بن أبي حكيم.\nخمستهم - إسماعيل بن أبي حكيم، وعاصم بن محمد، وواقد بن محمد، وعلي بن حسين، وعمر بن علي بن حسين - عن سعيد بن مرجانة، فذكره.","vol":"8","page":68},{"text":"٥٩٠٨ - (د) التلب بن ثعلبة - ﵁ -: «أن رجلًا أعتق نصيبًا له من مملوك، ولم يكن له مال: فلم يُضَمِّنْه رسولُ الله - ﷺ- لشريكه شيئًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٤٨) في العتق، باب فيمن روي أنه لا يستسعى، وفي سنده ملقام بن التلب، وهو مجهول، ولكن له شواهد يقوى بها، وقد حسن إسناده الحافظ ابن حجر في \" الفتح \" وقال: وهو محمول على المعسر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد. وأبو داود (٣٩٤٨) قال:حدثنا أحمد بن حنبل والنسائى في الكبرى تحفة الأشراف (٢٠٥٠) عن أحمد بن عبد الله بن الحكم.\nكلاهما- أحمد بن حنبل، وأحمد بن عبد الله - عن محمد بن جعفر غندر، عن شعبة، عن خالد، عن أبي بشر العنبري، عن ابن الثلب، فذكره.\n(*) قال أحمد: كذا قال غندر: ابن الثلب - وإنما هو ابن التلب - كان شعبة في لسانه شيء - يعني لثغة، وعلل غندرا لم يفهم عنه.","vol":"8","page":70},{"text":"٥٩٠٩ - (د) أبو المليح - ﵀ - عن أبيه «أن رجلًا أعتق شِقْصًا له من غلام، فذُكر ذلك لرسولِ الله - ﷺ-، فقال رسولُ الله - ﷺ-: ليس لله شريك: فأجاز عتقه» . أخرجه أبو داود (١) .\nوزاد رزين «في ماله» .\n_________\n(١) رقم (٣٩٣٣) في العتق، باب فيمن أعتق نصيبًا له من مملوك، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١-أخرجه أحمد (٥/٧٥) قال: حدثنا أبو سعيد الأيلي مولى بني هاشم. وأبو داود (٣٩٣٣) قال: حدثنا أبو الوليد الطيالسي. والنسائي في الكبرى (تحفة الأشراف ١٣٤) عن محمد بن المثنى، عن أبي الوليد، وعن محمد بن معمر، عن حبان بن هلال.\nثلاثتهم عن همام بن يحيى.\n٢- وأخرجه أحمد (٥/٧٤) قال:حدثنا عبد الله بن بكر السهمي. قال: حدثنا سعيد بن أبي عروبة.\nكلاهما-همام، وسعيد - عن قتادة، عن أبي مليح، فذكره.","vol":"8","page":70},{"text":"<span data-type=\"title\" id=toc-1279>الفصل الثاني: في العتق عند الموت</span>\n٥٩١٠ - (د) أبو الدرداء - ﵁ - قال: قال رسول الله - ﷺ-: «مَثَل الذي يُعتق عند الموت: كمثل الذي يُهدِي إذا شبع» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٦٨) في العتق، باب في فضل العتق في الصحة، وهو حديث حسن، وفي الباب عن أبي سعيد بمعناه، ورواه أيضًا أحمد في \" المسند \" ٥ / ١٩٧ و٦ / ٤٤٨، والترمذي رقم (٢١٢٤) في الوصايا، باب ما جاء يبدأ بالدين قبل الوصية، وقال: حديث حسن صحيح، وصححه ابن حبان، والحاكم وأقره الذهبي، وحسن إسناده الحافظ في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٩٦) قال:حدثنا محمد بن جعفر، قال:حدثنا شعبة. وفي (٥/١٩٧) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وفي (٦/٤٤٨) قال: حدثنا وكيع، قال: حدثنا سفيان (ح) وعبد الرحمن عن سفيان وعبد بن حميد (٢٠٢) قال حدثنا يعلى قال: حدثنا سفيان. وحدثنا سفيان. والدارمي (٣٢٢٩) قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا شعبة. وأبو داود (٣٩٦٨) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان. والترمذي (٢١٢٣) قال: حدثنا بندار، قال:حدثنا عبد الرحمن بن مهدي، قال:حدثنا سفيان، والنسائي (٦/٢٣٨) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد. قال: حدثنا شعبة. وفي الكبري (الورقة ٦٤) قال: أخبرنا قتية بن سعيد، قال: حدثنا أبو الأحوص.\nثلاثتهم -شعبة، وسفيان الثوري، وأبو الأحوص سلام بن سليم - عن أبي إسحاق، عن أبي حبيبة الطائي، فذكره.\nوقال الترمذي: هذا الحديث حسن صحيح.","vol":"8","page":71},{"text":"٥٩١١ - (م ط ت د س) عمران بن حصين - ﵁ - «أن رجلًا أعتق ستَّةَ مملوكين له عند موته، لم يكن له مال غيرهم، فدعاهم رسولُ الله - ﷺ-، فجزَّأهم أثلاثًا، ثم أَقْرع بينهم، وأعتق اثنين، وأَرَقَّ أربعة، وقال له قولًا شديدًا» .\nوفي رواية: «أن رجلًا من الأنصار أوصى عند موته، فأعتق ستةَ مملوكين ...» وذكره. أخرجه مسلم.\nوأخرجه الموطأ مرسلًا عن الحسن البصري وابن سيرين: «أن رجلًا ⦗٧٢⦘ في زمن رسولِ الله - ﷺ- ...» وذكره.\nوأخرجه الترمذي، وأبو داود مسندًا، وأخرجه أبو داود أيضًا عن ابن سيرين عن عمران، وزاد أبو داود في أخرى قال: «لو شهدتُه قبل أن يُدفنَ لم يُقْبَر في مقابر المسلمين» .\nوله في أخرى نحوه، وليس فيه: «قال له قولًا شديدًا» .\nوفي رواية النسائي: «أن رجلًا أعتق ستة مملوكين له عند موته، ولم يكن له مال غيرهم، فبلغ ذلك النبيَّ - ﷺ- فغضب من ذلك، وقال: لقد هممت أن لا أصلي عليه، ثم دعا مملوكيه، فجزَّأهم ثلاثة أجزاء، ثم أقرع بينهم، فأعتق اثنين، وأَرَقَّ أربعة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جزَّأهم): إذا فرَّقهم، والتجزئة: جعل الشيء أجزاء.\n(أرق) العبد: إذا جعله في المِلْكَة ولم يُعتقه، وأراد بالتجزئة: أنه جزَّأهم على عبرة القيمة، دون عدد الرؤوس، إلا أن القِيم قد تساوت فيهم ⦗٧٣⦘ فخرج عدد الرؤوس على مساواة القِيم، وعبيد أهل الحجاز: إنما هم الزنوج والحبش، والقِيَم فيهم متساوية ومتقاربة، لأن الغرض أن تنفذ وصيته في ثلث ماله، والثلث إنما يُعتبر بالقيمة لا بالعدد، وقال بظاهر الحديث: مالك والشافعي وأحمد وأما أبو حنيفة، فقال: يعتق ثلث كل واحد منهم ويستسعى في ثلثه.\n_________\n(١) رواه مسلم رقم (١٦٦٨) في الأيمان، باب من أعتق شركًا له في عبد، والموطأ ٢ / ٧٧٤ في العتق، باب من أعتق رقيقًا لا يملك مالًا غيرهم، والترمذي رقم (١٣٦٤) في الأحكام، باب ما جاء فيمن يعتق مماليكه عند موته وليس له مال غيرهم، وأبو داود رقم (٣٩٥٨) و(٣٩٥٩) و(٣٩٦٠) و(٣٩٦١) في العتق، باب فيمن أعتق عبيدًا له لم يبلغهم الثلث، والنسائي ٤ / ٦٤ في الجنائز، باب الصلاة على من يحيف في وصيته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٦) قال: حدثنا إسماعيل، قال: حدثنا أيوب. ومسلم (٥/٩٧) قال: حدثنا علي بن حجر السعدي وأبو بكر بن أبي شيبة وزهير بن حرب. قالوا: حدثنا إسماعيل، وهو ابن علية، عن أيوب. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا حماد (ح) وحدثنا إسحاق بن إبراهيم وابن أبي عمر، عن الثقفي.\nكلاهما عن أيوب. وأبو داود (٣٩٥٨) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٣٩٥٩) قال: حدثنا أبو كامل، قال: حدثنا عبد العزيز، يعني ابن المختار، قال: حدثنا خالد. وابن ماجة (٢٣٤٥) قال: حدثنا نصر بن علي الجهضمي ومحمد بن المثنى. قالا: حدثنا عبد الأعلى، قال: حدثنا خالد الحذاء. والترمذي (١٣٦٤) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد، عن أيوب. والنسائي في الكبرى (الورقة ٦٥-أ) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا حماد، عن أيوب.\nكلاهما - أيوب، وخالد الحذاء- عن أبي قلابة، عن أبي المهلب فذكره.\nوبلفظ «أن رجلا أعتق ستة أعبد عند موته، ولم يكن لم مال غيرهم، فبلغ ذلك النبي -ﷺ-، فأقرع بينهم، فأعتق اثنين، وأرق أربعة» .\nأخرجه أحمد (٤/٤٣٨) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا حماد بن زيد، عن يحيى بن عتيق. وفي (٤/٤٤٥) قال: حدثنا عفان قال: حدثنا حماد بن سلمة، عن أيوب وهشام وحبيب. ومسلم (٥/٩٧) قال: حدثنا محمد بن منهال الضرير وأحمد بن عبدة. قالا: حدثنا يزيد بن زريع، قال: حدثنا هشام بن حسان. وأبو داود (٣٩٦١) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد، عن يحيى بن عتيق وأيوب، والنسائي في الكبرى (الورقة ٦٥-أ) قال: أخبرنا محمد بن بشار، قال: حدثنا الحجاج بن المنهال، قال: حدثنا حماد بن سلمة، عن أيوب.\nأربعتهم - يحيى بن عتيق، وأيوب، وهشام بن حسان، وحبيب - عن محمد بن سيرين، فذكره.\nوبلفظ: «إن رجلا أعتق ستة مملوكين له عند موته، ولم يكن له مال غيرهم، فبلغ ذلك النبي -ﷺ-، فغضب من ذلك. قال: لقد هممت أن لا أصلي عليه. ثم دعا مملوكيه، فجزاهم ثلاثة أجزاء، ثم أقرع بينهم، فأعتق اثنين، وأرق أربعة» .\nأخرجه الحميدي (٨٣٠) قال: حدثنا سفيان، قال: حدثنا أربعة، أو خمسة، منهم على بن زيد بن جدعان. وأحمد (٤/٤٢٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة، وفي (٤/٤٣٠) قال: حدثنا هشيم، قال: أخبرنا منصور. وفي (٤/٤٣٩) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن خالد الحذاء. وفي (٤/٤٤٠) قال: حدثنا هاشم، قال: حدثنا المبارك. وفي (٤/٤٤٥) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، عن حميد ويونس وقتادة وسماك بن حرب. وفي (٤/٤٤٦) قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة، عن سماك عن حرب والنسائى (٤/٦٤) قال: أخبرنا علي بن حجر، قال: أنبأنا هشيم، عن منصور، وهو ابن زاذان، وفي الكبرى (الورقة ٦٥-أ) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد، قال: حدثنا يونس (ح) وأخبرنا محمد بن بشار، قال: حدثنا الحجاج بن المنهال، قال: حدثنا حماد بن سلمة، عن قتادة وحميد وسماك بن حرب.\nثمانيتهم - علي بن زيد، وقتادة، ومنصور بن زاذان، وخالد الحذاء، ومبارك بن فضالة، وحميد الطويل، ويونس بن عبيد، وسماك - عن الحسن، فذكره.\nوأخرجه مالك (الموطأ) (١٥٤٥) قال: عن يحيى بن سعيد، وعن غير واحد عن الحسن بن أبي الحسن البصري، وعن محمد بن سيرين، فذكره مرسلا.","vol":"8","page":71},{"text":"<span data-type=\"title\" id=toc-1280>الفصل الثالث: في عتق أُمّ الولد</span>\n٥٩١٢ - (د) سلامة بنت معقل - هي امرأة من خارجة قيس عيلان- قالت: «قدم بي عمِّي في الجاهلية، فباعني من الحُبَاب بن عمرو - أخي أبي اليَسَر بن عمرو - فَوَلَدتُ له عبد الرحمن بنَ الحَباب، ثم هَلَكَ، فقالت لي امرأتُه: الآن والله تُباعِين في دَيْنِه، فأتيتُ رسولَ الله - ﷺ-، فقلت: يا رسول الله، إني امرأة من خارجة قيس عَيلان، قدم بي عمِّي المدينة في الجاهلية، فباعني من الحباب بن عمرو أخي أبي اليَسَر بن عمرو، فولدتُ له عبد الرحمن بنَ الحباب، فقالت امرأتُه: الآن والله تُباعين في دَينه، فقال رسولُ الله - ﷺ-: مَن وَليُّ الحباب بن عمرو؟ قيل: أخوه ⦗٧٤⦘ أبو اليَسَر بن عمرو. فبعث إِليه رسولُ الله - ﷺ-، فقال: أعتقوها، فإذا سمعتم برقيق قدم عليَّ فَائْتُوني به أُعَوِّضْكم منها، قالت: فأعتقوني، وقَدِمَ على رسول الله - ﷺ- رقيق، فعوّضهم مني غلامًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٥٣) في العتق، باب في عتق أمهات الأولاد، من حديث محمد بن إسحاق عن خطاب ابن صالح الأنصاري الظفري عن أمه عن سلامة بنت معقل، وإسناده ضعيف، فيه عنعنه ابن إسحاق، وخطاب بن صالح الأنصاري الظفري، قال الطبراني: تفرد ابن إسحاق بحديثه، وأمه مجهولة لا تعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٦٠) قال: حدثنا إسحاق بن إبراهيم الرازي. قال: حدثنا سلمة بن الفضل. وأبو داود (٣٩٥٣) قال: حدثنا عبد الله بن محمد النفيلي. قال: حدثنا محمد بن سلمة.\nكلاهما- سلمة بن الفضل، ومحمد بن سلمة - عن محمد بن إسحاق، عن الخطاب بن صالح مولى الأنصار، عن أمه، فذكرته.\nقلت: فيه ابن إسحاق وهو مدلس وقد عنعنه، والخطاب بن صالح قال عنه الحافظ في «التهذيب» (٣/١٤٦): روى عنه أمه وعنه ابن إسحاق قال البخاري قاله يعقوب عن أبيه عن محمد بن إسحاق وكان ثقة، وذكره ابن حبان في الثقات، وقال الطبراني: تفرد ابن إسحاق لحديثه.","vol":"8","page":73},{"text":"٥٩١٣ - (ط) عبد الله بن عمر - ﵄ - أن عمر بن الخطاب قال: «أَيُّما وليدة ولدت من سيدها: فإِنه لا يَبِيعُها، ولا يَهَبُها، ولا يُورِّثُها، وهو يستمتِع بها، فإذا مات فهي حرة» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٧٦ في العتق، باب عتق أمهات الأولاد وجامع القضاء في العتاقة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:أخرجه مالك (الموطأ) (١٥٤٨) عن نافع، عن عبد الله بن عمر، فذكره.","vol":"8","page":74},{"text":"<span data-type=\"title\" id=toc-1281>الفصل الرابع: فيمن ملك ذا رحم</span>\n٥٩١٤ - (د ت) سمرة بن جندب - ﵁ - عن النبيِّ - ﷺ- وقال موسى بن إسماعيل في موضع آخر: عن سمرة - فيما يحسِب حماد - قال: قال رسول الله - ﷺ-: «من ملك ذا رحم محرم: فهو حرٌّ» .\nأخرجه أبو داود، وقال: لم يُحدِّث هذا الحديث عن الحسن عن سمرة ⦗٧٥⦘ إِلا حماد بن سلمة، وقد شك فيه، وأخرجه الترمذي، وقال: لا نعرفه مسندًا إلا من حديث حماد بن سلمة عن قتادة عن الحسن. وقال: وقد روي هذا الحديث عن ابن عمر عن النبيِّ - ﷺ- رواه ضَمْرَةُ بن ربيعة عن سفيان الثوري، عن عبد الله بن دينار عن ابن عمر عن النبيِّ - ﷺ-، ولا يُتابَع ضمرة على هذا الحديث، وهو حديث خطأ عند أهل الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من ملك ذا رحم محرم) ذوو الأرحام: هم الأقارب، وكلُّ من يجمع بينك وبينهم نسب، ويطلق في الفرائض على الأقارب من جهة النساء، والمحرَّم من ذوي الأرحام: هو من لا يحلُّ نكاحه، كالأم والبنت والأخت، والذي ذهب إليه أكثر أهل العلم من الصحابة والتابعين، وإليه ذهب أبو حنيفة وأصحابه وأحمد: أنه من ملك ذا رحم محرم: عتق عليه ذكرًا كان أو أنثى، وذهب الشافعي إلى أنه يعتق عليه الأولاد والآباء والأمهات، ولا يعتق عليه الإخوة، ولا أحد من ذوي قرابته، وذهب مالك إلى أنه يعتق عليه الولد والوالد والإخوة، ولا يعتق عليه غيرهم.\n_________\n(١) رواه أبو داود رقم (٣٩٤٩) في العتق، باب فيمن ملك ذا رحم محرم، والترمذي رقم (١٣٦٥) في الأحكام، باب ما جاء فيمن ملك ذا رحم محرم، ورواه أيضًا أحمد في \" المسند \"، وابن ماجة رقم (٢٥٢٤) في العتق، باب من ملك ذا رحم محرم فهو حر، والحاكم في \" المستدرك \" ٢ / ٢١٤، قال المنذري في \" مختصر سنن أبي داود \"، وقد أشار البخاري إلى تضعيف هذا الحديث، وقال: قال علي بن المديني: هذا عندي منكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد (٥/١٥و١٨) قال: حدثنا يزيد بن هارون. وفي (٥/٢٠) قال: حدثنا أبو كامل. وأبو داود (٣٩٤٩) قال: حدثنا مسلم بن إبراهيم، وموسى بن إسماعيل، والترمذي (١٣٦٥) قال: حدثنا عبد الله بن معاوية الجمحي البصري، والنسائي في الكبرى (تحفة الأشراف) (٤٥٨٥) عن محمد بن المثنى، عن حجاج، وأبو داود (ح) وعن عمرو بن منصور، عن حجاج (ح) وعن سليمان بن عبيد الله بن بهز (ح) وعن محمد بن حاتم المروزي، عن حبان بن موسى، وعبد الله بن المبارك.\nتسعتهم - يزيد، وأبو كامل، ومسلم، وموسى، وعبد الله بن معاوية وحجاج، وأبو داود، وبهز، وعبد الله بن المبارك - عن حماد بن سلمة، عن قتادة.\n٢- وأخرجه ابن ماجة (٢٥٢٤) قال: حدثنا عقبة بن مكرم، وإسحاق بن منصور، والترمذي (١٣٦٥) قال: حدثنا عقبة بن مكرم العمي البصري، وغير واحد، والنسائي في الكبري (تحفة الأشراف) (٤٥٨٠) عن عبيد الله بن سعيد.\nثلاثتهم - عقبة، وإسحاق، وعبيد الله - عن محمد بن بكر البرساني، عن حماد بن سلمة، عن قتادة، وعاصم الأحول.\nكلاهما - قتادة، وعاصم- عن الحسن، فذكره.\n(*) قال الترمذي: هذا حديث لا نعرفه مسندا، إلا من حديث حماد بن سلمة وقال أيضا: ولا نعلم أحدا ذكر في هذه الحديث عاصما الأحول عن حماد بن سلمة، غير محمد بن بكر.\n(*) في رواية أبي داود: (وقال موسى-يعني إسماعيل - في موضع آخر: - عن سمرة، فيما يحسب حماد) .\n(*) أخرجه أبو داود (٣٩٥١) قال: حدثنا محمد بن سليمان، قال: حدثنا عبد الوهاب. والنسائي في الكبرى (تحفة الأشراف) (٤٥٨٥) عن محمد بن بشار، عن ابن أبي عدي.\nكلاهما - عبد الوهاب، وابن أبي عدي - عن سعيد، عن قتادة، عن الحسن، قال: من ملك ذا رحم محرم فهو حر.\n(*) وأخرجه أبو داود (٣٩٥٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن سعيد. والنسائي في الكبرى (تحفة الأشراف) (٤٥٨٥) عن محمد بن يحيى، عن عبد الأعلى، عن سعيد. (ح) وعن محمد بن بشار، عن معاذ بن هشام، عن أبيه.\nكلاهما - سعيد بن أبي عروبة وهشام الدستوائي - عن قتادة عن جابر بن زيد، والحسن، فذكرا مثله. (موقوفا) .\n(*) قال أبو داود: سعيد أحفظ من حماد.\nقال ابن ماجة: عن الحسن، عن سمرة، عن النبي -ﷺ- بمثله، ولم يذكر من هذيل.\nهكذا ذكره أحمد عقب حديث أبي المليح، عن أبيه، وأن رجلا من هذيل أعتق شقيصا له من مملوك، فقال: رسول الله -ﷺ-: هو حر كله ليس لله شريك.\nأخرجه أحمد (٥/٧٥) قال: حدثنا أبو سعيد، قال: حدثنا همام، عن قتادة، عن الحسن، فذكره.","vol":"8","page":74},{"text":"٥٩١٥ - (د) عمر بن الخطاب - ﵁ - قال: «من ملك ذا رحم محرَم: فهو حر» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٥٠) في العتق، باب فيمن ملك ذا رحم محرم، من حديث قتادة عن عمر، وإسناده منقطع، فان قتادة لم يدرك عمر ﵁، وقد رواه ابن ماجة، من حديث ابن عمر رقم (٢٥٢٥)، وإسناده ضعيف، ومع ذلك فقد صححه الحاكم ٢ / ٢١٤ ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل:\nأخرجه أبو داود (٣٩٥٠) قال:حدثنا محمد بن سليمان الأنباري، قال: ثنا عبد الوهاب، عن سعيد، عن قتادة، فذكره، قلت: قتادة، لم يسمع من عمر.","vol":"8","page":76},{"text":"<span data-type=\"title\" id=toc-1282>الفصل الخامس: فيمن مَثَّل بعبده</span>\n٥٩١٦ - (د) عمرو بن شعيب - ﵀ - عن أبيه عن جده قال: «جاء رجل مُسْتَصْرِخ إلى رسول الله - ﷺ-، فقال له: مَالَك؟ قال: شَرٌّ، أبْصر لسيده جارية له، فَغَارَ، فَجَبَّ مَذَاكِيرَه، فقال: اذهب فأنت حرٌّ، قال: يا رسولَ الله، على مَن نُصْرَتي؟ قال: نُصرتُك على كلِّ مسلم» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَبَّ مذاكيره) الجَبُّ: القطع، والمذاكير: جمع الذَّكر، على غير قياس.\n_________\n(١) رقم (٤٥١٩) في الديات، باب من قتل عبده أو مثل به أيقاد منه، ورواه أيضًا ابن ماجة رقم (٢٦٨٠) في الديات، باب من نكل بعبده فهو حر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/١٨٢) (٦٧١٠) قال: حدثنا عبد الرزاق،قال: أخبرني معمر، أن ابن جريج أخبره. وفي (٢/٢٢٥) (٧٠٩٦) قال: حدثنا معمر بن سليمان الرقي، قال: حدثنا الحجاج. وأبو داود (٤٥١٩) قال:حدثنا محمد بن الحسن بن تسنيم العتكي، قال:حدثنا محمد بن بكر. قال: أخبرنا سوار أبو حمزة. وابن ماجة (٢٦٨٠) قال:حدثنا رجاء بن المرجي السمرقندي، قال: حدثنا النضر بن شميل، قال:حدثنا أبو حمزة الصيرفي.\nثلاثتهم - ابن جريج، والحجاج، وسوار أبو حمزة - عن عمرو بن شعيب، عن أبيه، فذكره.\n(*) رواية ابن جريج: «أن زنباعا أبا روح وجد غلاما مع جارية له، فجدع أنفه، وجبه، فأتى النبي -ﷺ- فقال: من فعل هذا بك؟ قال: زنباع، فدعاه النبي -ﷺ-،فقال: ما حملك على هذا؟ فقال: كان من أمره كذا وكذا. فقال النبي -ﷺ- للعبد: اذهب، فأنت حر. فقال: يا رسول الله، فمولى من أنا؟ قال: مولى الله ورسوله، فأوصى به رسول الله -ﷺ- المسلمين. قال: فلما قبض رسول الله -ﷺ-، جاء إلى أبي بكر، فقال: وصية رسول الله -ﷺ- قال: نعم نجري عليك النفقة وعلى عيالك، فأجراها عليه، حتى قبض أبو بكر. فلما استخلف عمر جاءه، فقال: وصية رسول الله -ﷺ- قال:نعم أين تريد؟ قال: مصر. فكتب عمر إلى صاحب مصر، أن يعطيه أرضاه يأكلها» .\n(*) رواية حجاج: «من مثل به،أو حرق بالنار، فهو حر، وهو مولى الله ورسوله. قال: فأتي برجل، قد خصي، يقال له: سندر، فأعتقه. ثم أتي أبا بكر،بعد وفاة رسول الله -ﷺ- فصنع إليه خيرا، ثم أتى عمر، بعد أبي بكر فصنع إليه خيرا، ثم إنه أراد أن يخرج إلى مصر، فكتب له عمر إلى عمرو بن العاص: أن أصنع به خيرا،أو احفظ وصيه رسول الله -ﷺ- فيه.»","vol":"8","page":76},{"text":"٥٩١٧ - (ط) عبد الله بن عمر - ﵄ - «أن وليدة أَتَتْ عمرَ، وقد ضربها سيدُها بنار - أو أصابها - فأعتقها عليه» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٨٦ بلاغًا في العتق، باب عتق أمهات الأولاد وجامع القضاء في العتاقة، وإسناده منقطع وقد أسنده عبد الرزاق وغيره من وجوه، كما في الزرقاني على \" شرح الموطأ \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٥٤٩) بلاغا فذكره.\nوقال الزرقاني في «شرح الموطأ» (٤/١٠٥): مالك أنه بلغه مما أسنده عبد الرزاق وغيره من وجوه وروى البغوي عن سند أنه كان عبد الزنباع بن سلامة الجزاي فذكره وروى ابن ماجة القصة عن زنباع نفسه بسند ضعيف.","vol":"8","page":77},{"text":"٥٩١٨ - () سمرة بن جندب - ﵁ - أن رسولَ الله - ﷺ- قال: «مَن مَثَّل بعبده: عَتَق عليه، وإن كان لغيره: كان عليه ما نقص من ثمنه» . أَخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ولم نجده بهذا اللفظ، وفي الباب عن ابن عمر عند مسلم وأبي داود، قال: سمعت رسول الله ﷺ يقول: \" من لطم مملوكه أو ضربه فكفارته أن يعتقه \". وعن سويد بن مقرن عند مسلم وأبي داود والترمذي قال: كنا بني مقرن على عهد رسول الله ﷺ ليس لنا إلا خادمة واحدة، فلطمها أحدنا، فبلغ ذلك النبي ﷺ فقال: أعتقوها، وعن أبي مسعود البدري عند مسلم وغيره، وفيه: كنت أضرب غلامًا بالسوط، فسمعت صوتًا من خلفي ... إلى أن قال: فإذا رسول الله ﷺ يقول: \" إن الله أقدر عليك منك على هذا الغلام \"، وفيه: قلت: يا رسول الله هو حر لوجه الله، فقال: \" لو لم تفعل للفحتك النار أو لمستك النار \"، قال الشوكاني في \" نيل الأوطار \": واعلم أن ظاهر حديث ابن عمر الذي ذكرناه يقتضي أن اللطم والضرب يقتضيان العتق من غير فرق بين القليل والكثير والمشروع وغيره، ولم يقل بذلك أحد من العلماء، وقد دلت الأدلة على أن يجوز للسيد أن يضرب عبده للتأديب: ولكن لا يجاوز به عشرة أسواط، ومن ذلك حديث \" إذا ضرب أحدكم خادمه فليجتنب الوجه \" فأفاد أنه يباح ضربه في غيره، ومن ذلك الإذن لسيد الأمة بحدها، فلا بد من تقييد مطلق الضرب الوارد في حديث ابن عمر هذا بما ورد من الضرب المأذون، فيكون الموجب للعتق هو ما عداه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، ولم نقف عليه.","vol":"8","page":77},{"text":"٥٩١٩ - () أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: ⦗٧٨⦘ «مَن مثَّل بعبده: عتق عليه، فإن كان عبدَ غيره: كان عليه أَرْشُ جنايته، وإن قتله حرٌّ: فعليه قيمتُه لسيده» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرْش جنايته) الأرش: دية الجراحات والجنايات.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ولم نجده بهذا اللفظ، وهو بمعنى الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، ولم نقف عليه.","vol":"8","page":77},{"text":"<span data-type=\"title\" id=toc-1283>الفصل السادس: في العتق بشرط</span>\n٥٩٢٠ - (د) سفينة - مولى أم سلمة - ﵂ – قال: «كنتُ مملوكًا لأمِّ سلمةَ، فقالت لي: أُعتقك وأشترط عليك أن تخدمَ رسولَ الله - ﷺ- ما عِشْتَ؟ فقلت: ولو لم تشترطي عليَّ لم أفْعَلْ غيرَه، فأعتقتني، واشترطتْ عليَّ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٣٢) في العتق، باب في العتق على الشرط، ورواه أيضًا ابن ماجة رقم (٢٦٢٦) في العتق، باب من أعتق عبدًا واشترط فيه خدمته، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٢١) قال: حدثنا أبو كامل،قال: حدثنا حماد بن سلمة وأبو داود (٣٩٣٢) قال: حدثنا مسدد بن مسرهد، قال حدثنا عبد الوارث. وابن ماجة (٢٥٢٦) قال: حدثنا عبد الله بن معاوية الجمحي،قال حدثنا حماد بن سلمة، والنسائي في الكبرى (تحفة الأشراف) (٤٤٨١) عن قتيبة، عن عبد الوارث (ح) وعن محمد بن عثمان بن عبد الرحمن بن مهدي، وبهز بن أسد (فرقهما) كلاهما عن حماد ابن سلمة.\nكلاهما حماد بن سلمة، وعبد الوارث- عن سعيد بن جمهان، فذكره.\nقلت: فيه سعيد بن جمهان وهو مختلف فيه.","vol":"8","page":78},{"text":"٥٩٢١ - (ط) مالك بن أنس - ﵀ - قال: «بلغني: أن عبد الله بن عمر سئل: عن الرَّقبة الواجبة تُشْتَرى بشرط العتق؟ فقال: لا» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٧٨ بلاغًا في العتق، باب ما لا يجوز من العتق في الرقاب الواجبة، وإسناده منقطع، وانظر ما قال الإمام مالك حول هذا الحديث في الموطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بلاغا أخرجه مالك (الموطأ) (١٥٥٤) بلاغا، فذكره.","vol":"8","page":78},{"text":"<span data-type=\"title\" id=toc-1284>الفصل السابع: في عتق ولد الزنا</span>\n٥٩٢٢ - (ط) فضالة بن عبيد الأنصاري - ﵁ - وكان من أصحاب رسولِ الله - ﷺ- «سئل عن الرجل يكون عليه رقبة: يجوز أن يُعتق ولد الزنا؟ قال: نعم، ذلك يُجزئ عنه (١)» . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": يجزئ عنه إن كان مؤمنًا في القتل نصًا وإجماعًا، وفي الظهار خلاف.\n(٢) ٢ / ٧٧٧ و٧٧٨ بلاغًا في العتق، باب ما يجوز من العتق في الرقاب الواجبة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بلاغا: أخرجه مالك الموطأ (١٥٥٣) بلاغا، فذكره.","vol":"8","page":79},{"text":"٥٩٢٣ - (ط) أبو هريرة - ﵁ - «سئل عن الرجل تكون عليه رقبة: هل يُعتق فيها ابنَ زنا؟ فقال أبو هريرة: نعم، ذلك يجزيه» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٧٧ بلاغًا في العتق، باب ما يجوز من العتق في الرقاب الواجبة، عن مالك أنه بلغه عن المقبري أنه قال: سئل أبو هريرة عن رجل ... فان كان المراد بالمقبري سعيد بن أبي سعيد كيسان، فإنه أدركه ويروي عنه، وهو يروي عن أبي هريرة فيكون الإسناد متصلًا، وإن كان المراد به أبوه كيسان أبو سعيد، فيكون ذلك بلاغًا، لأنه توفي وعمر مالك (٧) سنوات والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n بلاغا: أخرجه مالك الموطأ (١٥٥٢) بلاغا، فذكره.","vol":"8","page":79},{"text":"٥٩٢٤ - (د) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «ولد الزنا شَرُّ الثلاثة، وقال أبو هريرة: لأن أمتِّع بسوط في سبيل الله أحبُّ ⦗٨٠⦘ إِليَّ من أن أعتق ولد زِنْية» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولد الزنا شرُّ الثلاثة) قال الخطابي: اختلف الناس في تأويل قوله: «ولد الزنا شرُّ الثلاثة» فقال بعضهم: إن ذلك إنما جاء في رجل بعينه كان موسومًا بالشرِّ، وقال بعضهم: إنما صار ولد الزنا شرًا من والديه، لأن الحدَّ يُقام عليهما، فتكون العقوبة تمحيصًا لهما، وهذا في علم الله تعالى، لا يدرى ما يفعل به في ذنوبه (٢)، وقال آخرون: معناه: أنه شر الثلاثة أصلًا ونسبًا ومولدًا، لأنه خُلق من ماء الزاني والزانية، وهو ماء خبيث.\n(ولد زِنْية) ولد الزنية: هو الذي ولد من الزنا، يقال: هو لزِنْيَة: إذا كان عن سفاح، وهو لرِشْدة: إذا كان عن نكاح صحيح.\n_________\n(١) في العتق، باب عتق ولد الزنا، من حديث سهيل بن أبي صالح عن أبيه ذكوان السمان عن أبي هريرة ﵁، وإسناده صحيح، ورواه أيضًا أحمد ٢ / ٣١١، والحاكم ٢ / ٢١٤ وصححه ووافقه الذهبي، وذكره الحاكم ٤ / ١٠٠ من حديث عمر بن أبي سلمة عن أبيه عن أبي هريرة وصححه. أقول: ولكن ينبغي أن يحمل معنى الحديث على أنه شر الثلاثة إذا عمل عمل أبويه، وقد جاء ذلك في حديث رواه أحمد ٦ / ١٠٩ عن عائشة، وذكره الهيثمي في \" المجمع \" ٦ / ٢٥٧ من رواية الطبراني في \" الكبير \" و\" الأوسط \" عن ابن عباس، وفيه ضعف، وأورده السيوطي في \" الجامع الكبير \" وزاد نسبته للبيهقي عن عائشة وابن عباس، وأما إذا كان ولد الزنا صالحًا فلا يضره فساد أبويه، قال الله تعالى: ﴿ولا تزر وازرة وزر أخرى﴾، وقد روى الحاكم ٤ / ١٠٠ من حديث سفيان الثوري عن هشام بن عروة عن عروة عن عائشة قالت: قال رسول الله ﷺ: ليس على ولد الزنا من وزر أبيه شيء، ﴿ولا تزر وازرة وزر أخرى﴾، وصححه الحاكم ووافقه الذهبي، وروى الحاكم ٢ / ٢١٥ أن عائشة قالت: لم يكن الحديث على هذا، إنما كان رجل من المنافقين يؤذي رسول الله ﷺ فقال: من يعذرني من فلان؟ قيل: يا رسول الله، مع ما به ولد زنا، فقال: هو شر الثلاثة، والله ﷿ يقول: ﴿ولا تزر وازرة وزر أخرى﴾، ولكن فيه كلام.\n(٢) قال الله تعالى: ﴿ولا تزر وازرة وزر أخرى﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٣١١) قال: حدثنا خلف بن الوليد. قال: حدثنا خالد، وأبو داود (٣٩٦٣) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا جرير والنسائي في (الكبرى /الورقة ٦٤-ب) قال: أخبرنا إسحاق بن إبراهيم قال: أخبرنا جرير\nكلاهما- خالد، وجرير - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"8","page":79},{"text":"٥٩٢٥ - (ط) نافع - مولى ابن عمر - ﵀ -: «أن ابن عمر أعتق ابنَ زنا وأُمَّه» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٨٠ في العتق، باب فضل عتق الرقاب وعتق الزانية وابن الزنا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١١٢) عن نافع، عن ابن عمر.","vol":"8","page":81},{"text":"<span data-type=\"title\" id=toc-1285>الفصل الثامن: في العتق عن الميت</span>\n٥٩٢٦ - (ط) عبد الرحمن بن أبي عمرة الأنصاري «أن أُمَّه أرادت أن تُعتق، فأخَّرت ذلك إلى أن تُصبح، فماتت، قال عبد الرحمن: فقلت للقاسم بن محمد: أَيَنْفَعُها أن أُعْتق عنها؟ قال القاسم: أتى سعدُ بنُ عبادة رسولَ الله - ﷺ-، فقال: إِن أُمي هلكت، فهل ينْفَعُها أن أعتق عنها؟ فقال رسولُ الله - ﷺ-: نعم» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٧٩ في العتق، باب عتق الحي عن الميت، وإسناده منقطع، لأن القاسم بن محمد لم يلق سعدًا، وعبد الرحمن بن أبي عمرة الأنصاري مجهول، قال الزرقاني في \" شرح الموطأ \": لكن قصة سعد جاءت من وجوه كثيرة متصلة، قاله ابن عبد البر، فلعل القاسم رواه عن عمته عائشة، فقد رواه عروة عنها لكن بلفظ: أن أتصدق عنها؟ نعم في رواية النسائي من طريق سليمان بن كثير عن الزهري عن عبيد الله بن عبد الله بن عتبة عن ابن عباس: أن سعدًا قال: أفيجزئ عنها أن عتق عنها؟ قال: أعتق عن أمك، فقد وجد العتق عن الميت في قصة سعد من غير طريق مالك أيضًا، لا كما يوهمه قول أبي عمر: لا يكاد يوجد إلا من حديث مالك هذا، وأكثر الأحاديث في قصة سعد إنما هي في الصدقة قال: وكل منهما جائز عن الميت إجماعًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١٠٨) عن عبد الرحمن بن أبي عميرة الأنصاري فذكره\nوالحديث إسناده منقطع لأن القاسم بن محمد لم يلق سعدا وعبد الرحمن بن أبي عميرة الأنصاري مجهول قال الزرقاني: لكن قصة سعد جاءت من وجوه كثيرة متصلة قاله ابن عبد البر، فلعل القاسم رواه عن عمته عائشة فقد رواه عروة عنها لكن بلفظ أن أتصدق عنها (؟) نعم في رواية النسائي من طريق سليمان بن كثير عن الزهري عن عبيد الله بن عبد الله بن عتبة عن ابن عباس أن سعدا قال: أفيجزئ عنها أن أعتق عنها؟ قال: أعتق عن أمك فقد وجد العتق عن الميت في قصة سعد من غير طريق مالك أيضا لا كما يوهمه قول أبي عمر: لا يكاد يوجد إلا من حديث مالك هذا وأكثر الأحاديث في قصة سعد إنما هي في الصدقة قال وكل منهما جائز عن الميت إجماعا.","vol":"8","page":81},{"text":"٥٩٢٧ - (ط) يحيى بن سعيد - ﵀ - قال: «تُوفِّيَ عبد الرحمن ⦗٨٢⦘ بن أبي بكر في نوم نَامَه، فأعتقتْ عنه عائشةُ أختُه رِقابًا كثيرة» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٧٩ في العتق، باب عتق الحي عن الميت، وإسناده منقطع، فإن يحيى بن سعيد لم يدرك عبد الرحمن بن أبي بكر الصديق، قال الحافظ ابن حجر في \" تهذيب التهذيب \": قال ابن المديني في \" العلل \": لا أعلمه سمع من صحابي غير أنس، قال مالك: هذا أحب ما سمعت إلي في ذلك، قال الزرقاني في \" شرح الموطأ \": ومن أحسن ما يروى في العتق عن الميت ما أخرجه النسائي عن واثلة بن الأسقع قال: كنا عند النبي ﷺ في غزوة تبوك، فقلنا: إن صاحبًا لنا قد مات، فقال ﷺ: اعتقوا عنه يعتق الله بكل عضوًا منها عضوًا منه من النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١١٠) عن يحيى بن سعيد فذكره.\nوالإسناد منقطع فإن يحيى بن سعيد لم يدرك عبد الرحمن بن أبي بكر الصديق، قال الحافظ بن حجر في «تهذيب التهذيب»: قال ابن المديني في العلل: لا أعلمه سمع من صحابي غير أنس قال مالك: هذا أحب ما سمعت إلي في ذلك قال الزرقاني في شرح الموطأ ومن أحسن ما يروى في العتق عن الميت ما أخرجه النسائي عن واثلة بن الأسقع قال: كنا عند النبي -ﷺ- في غزوة تبوك، فقلنا: إن صاحبا لنا قد مات فقال -ﷺ-: أعتقوا عنه يعتق الله بكل عضوا منها عضوا منه من النار.","vol":"8","page":81},{"text":"<span data-type=\"title\" id=toc-1286>الفصل التاسع: في مال المُعْتَق وولده</span>\n٥٩٢٨ - (د) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «من أعتق عبدًا وله مال: فمالُ العبدِ له، إلا أن يشترط سيدُه» . أَخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فمالُ العبد له، إلا أن يشترط السيد) هذا على وجه الندب والاستحباب لأن يسمح المالك إذا كان العتق منه إنعامًا عليه، ومعروفًا ⦗٨٣⦘ أسداه إليه، فندب إلى مسامحته بما في يده من المال، ليكون إتمامًا للصنيعة، ورَبًّا للنعمة، وقد جرت العادة من السادة: أن يحسنوا إلى مماليكهم إذا أرادوا أن يُعتقوهم، فكان أقرب إلى أن يهبوهم ما في أيديهم ويسمحوا لهم به.\n_________\n(١) رقم (٣٩٦٢) في العتق، باب فيمن أعتق عبدًا وله مال، ورواه أيضًا ابن ماجة رقم (٢٥٢٩) في العتق، باب من أعتق عبدًا وله مال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٩٣) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب. قال: أخبرني ابن لهيعة، والليث بن سعد. وابن ماجه (٢٥٢٩) قال: حدثنا حرملة بن يحيى، قال: حدثنا عبد الله بن وهب، قال: أخبرني ابن لهيعة (ح) وحدثنا محمد بن يحيى، قال: حدثنا سعيد بن أبي مريم، قال: أنبأنا الليث بن سعد. والنسائي في الكبرى تحفة الأشراف (٧٦٩٠٤) عن محمد بن يعقوب بن عبد الوهاب بن يحيى بن عباد بن عبد الله بن الزبير بن العوام، عن ابن وهب، عن الليث، وذكر آخر.\nكلاهما - ابن لهيعة، والليث بن سعد - عن عبيد الله بن أبي جعفر، عن بكير بن الأشج، عن نافع، فذكره.\n* أخرجه النسائي في الكبرى تحفة الأشراف (٧٧٩٣) عن محمد بن عبد الله بن عبد الحكم، عن أشهب، عن الليث، عن عبيد الله بن أبي جعفر، عن نافع، عن ابن عمر، فذكره. ليس فيه بكير بن الأشج.","vol":"8","page":82},{"text":"٥٩٢٩ - (ط) مالك بن أنس - ﵀ - عن ابن شهاب: سمعه يقول: «مضت السُّنَّة أن العبد إذا أُعْتِقَ تَبِعَه مالُه» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٧٥ في العتق، باب القضاء في مال العبد إذا عتق، وإسناده صحيح، وهو بمعنى الذي قبله قال مالك: ومما يبين ذلك أن العبد إذا عتق تبعه ماله، أن المكاتب إذا كوتب تبعه ماله وإن لم يشترطه، وذلك أن عقد الكتابة هو عقد الولاء إذا تم ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١٠٣) عن ابن شهاب فذكره.","vol":"8","page":83},{"text":"٥٩٣٠ - (ط) ربيعة بن أبي عبد الرحمن: «أن الزبير بن العوام اشترى عبدًا فأعتقه، ولذلك العبدِ بَنُونَ من امرأة حرة، فلما اشتراه الزبير أعتقه، وقال: إن بنيه مواليَّ، وقال موالي أُمِّهم: بل هم موالينا، فاختصموا إلى عثمان، فقضى للزبير بولائهم» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٨٢ في العتق، باب جر العبد الولاء إذا أعتق، وإسناده منقطع، فإن ربيعة بن أبي عبد الرحمن لم يدرك الزبير بن العوام ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١٢١) عن ربيعة بن عبد الرحمن فذكره.\nوإسناده منقطع فإن ربيعة بن أبي عبد الرحمن لم يدرك الزبير بن العوام ﵁.","vol":"8","page":83},{"text":"<span data-type=\"title\" id=toc-1287>الفصل العاشر: في أحاديث مفردة </span>(١)\n٥٩٣١ - (ط) عائشة - ﵂ - «أَنَّ رسولَ الله - ﷺ ⦗٨٤⦘ سئل عن الرِّقابِ: أيُّها أفضلُ؟ قال: أغلاها (٢) ثمنًا، وأنْفَسُها عند أهلها» . أخرجه الموطأ (٣) .\nوقد اختلف الرواة فيه عن مالك، فبعضهم رواه عن هشام بن عروة عن أبيه عن عائشة، وأكثرهم رواه عن هشام عن أبيه مرسلًا.\n_________\n(١) وفي بعض النسخ: متفرقة.\n(٢) وفي بعض النسخ \" أعلاها \" بالعين المهملة، وهما روايتان، ومعناهما متقارب، ولمسلم من طريق حماد بن يزيد عن هشام: أكثرها ثمنًا، وهو يبين المراد.\n(٣) ٢ / ٧٧٩ في العتق، باب فضل عتق الرقاب وعتق الزانية وابن الزنا، وإسناده صحيح، وهو جزء من حديث رواه البخاري ٥ / ١٠٥ في العتق، باب أي الرقاب أفضل، ومسلم رقم (٨٤) في الإيمان، باب بيان كون الإيمان بالله تعالى أفضل الأعمال من حديث أبي ذر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١١١) عن هشام بن عروة عن أبيه عن عائشة فذكره.","vol":"8","page":83},{"text":"٥٩٣٢ - (خ) أبو هريرة - ﵁ - قال: لما أقْبَل يُرِيدُ الإسلامَ ومعه غلامُه، ضَلَّ كلُّ واحد منهما عن صاحبه، فأقبل بعد ذلك، وأبو هريرةَ جالس مع رسولِ الله - ﷺ-، فقال النبيُّ - ﷺ-: «يا أبا هريرة هذا غُلامك قد أتاك» قال: أما إني أُشْهِدُك أنه حرٌّ، قال: وهو حين يقول:\nيا ليلة من طُولها وعَنائِها ... على أنها من دَارَةِ الكُفْر نَجَّتِ\nوفي رواية: لما قدمتُ على النبيِّ - ﷺ- قلت في الطريق:\nيا ليلة من طُولها وعَنَائِها ... على أنها من دارة الكفر نَجَّتِ\nقال: وأبَقَ مني غلامي في الطريق، فلما قَدِمْتُ على النبيِّ - ﷺ- فبايعتُه، فبينا أنا عنده إذْ طلع الغلامُ، فقال رسولُ الله - ﷺ-: يا أبا هريرة ⦗٨٥⦘ هذا غلامُك، فقلتُ: هو حرٌّ لوجه الله، فأعتقه. قال البخاري: لم يقل أبو كريب عن أبي سلمة: «هو حرّ» (١) .\nوفي أخرى قال: «أما إني أُشهدك أنه لله» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دارَة الكفر) الدار: المنزل، والدارة: أخصُّ منه.\n_________\n(١) انظر \" الفتح \" ٥ / ١١٧ حول قوله: هو حر.\n(٢) ٥ / ١١٧ في العتق، باب إذا قال لعبده: هو لله ونوى العتق والإشهاد بالعتق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٢٥٣٠) قال: حدثنا محمد بن عبد الله بن نمير عن محمد بن بشر عن إسماعيل عن قيس عن أبي هريرة فذكره.","vol":"8","page":84},{"text":"<span data-type=\"title\" id=toc-1288>الباب الثالث: في التدبير</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التدبير) للعبد: هو أن يُعلِّق السيد عتقه بموته، فيقول: متى متُّ فأنت حر، وأعتق فلان عبده عن دُبُر: إذا عتق بعدما يُدْبِر سيده، أي: يُولِّي ويموت، والعبد مُدَبَّر.\n٥٩٣٣ - (خ م د ت س) جابر بن عبد الله - ﵄ - «أن رجلًا أعتق غلامًا له عن دُبُر، فاحْتاجَ، فأخذه النبيُّ - ﷺ-، فقال: مَن يشتريه مني؟ فاشتراه نُعَيْم بن عبد الله (١) بكذا وكذا، فدفعه إِليه» . ⦗٨٦⦘\nوفي رواية: «بلغ النبيَّ - ﷺ- أن رجلًا من أصحابه أعْتَق غلامًا [له] عن دُبُر، لم يكن له مال غيرُه، فباعه بثمانمائة درهم، ثم أرسل بثمنه إليه» .\nوفي رواية قال: «دَبَّرَ رجل من الأنصار غلامًا له، لم يكن له مال غيره، فباعه رسولُ الله - ﷺ-، فاشتراه ابن النَّحَّام عبدًا قِبْطِيًّا، ماتَ عام الأول في إمارة ابن الزبير» . أخرجه البخاري ومسلم.\nوللبخاري: «أن رجلًا أعتق عبدًا له، ليس له مال غيره، فرده النبيُّ - ﷺ- عليه، فَابْتَاعَه منه نُعَيْم بن النَّحَّام» .\nولمسلم زيادة في رواية قال: أعتق رجل من بني عُذرةَ عبدًا له عن دُبُر، فبلغ ذلك النبيَّ - ﷺ- فقال: ألك مال غيره؟ قال: لا، فقال: مَن يشتريه مني؟ فاشتراه نعيم بن عبد الله العدويُّ، بثمانمائة درهم، فجاء بها إِلى رسول الله - ﷺ-، فدفعها إليه، ثم قال: ابْدَأْ بنفسك فتصدَّقْ عليها، فإن فضل شيء فَلأَهْلِكَ، فإن فضل عن أهْلِكَ شيء فَلِذِي قرابتك، فإن فضل عن ذي قرابتك شيء فهكذا وهكذا - يقول: فبين يديك، وعن يمينك، وعن شمالك.\nوله في أخرى: «أن رجلًا من الأنصار - يُقال له: أبو مذكور - أعْتَق غلامًا له عن دُبُر، يقال له: أبو يعقوب (٢) ...» وساق الحديث بمعناه.\nوفي رواية عند الترمذي: «أن رجلًا من الأنصار دَبَّر غلامًا له ...» . ⦗٨٧⦘\nوذكر الرواية الثالثة، وأخرج هو وأبو داود الأولى.\nولأبي داود: «أن رجلًا من الأنصار، يقال له: أبو مذكور، أعتق غلامًا له عن دُبُر، ولم يكن له مال غيره، فدعا به النبيُّ - ﷺ-، فقال: مَن يشتريه؟ فاشتراه نعيم بن النَّحَّام بثمانمائة درهم، فدفعها إليه، وقال: إذا كان أحدُكم فقيرًا فليبدأ بنفسه، فإن كان فيها فضل فَعَلى عياله، فإن كان فيها فضل فَعَلى ذي قرابته - أو قال: على ذي رَحِمه - فإن كان فيها فضل فهاهنا وهاهنا» .\nوفي أخرى: «أن رجلًا أعتق غلامًا له عن دُبُر منه، ولم يكن له مال غيره، فأمر به رسولُ الله - ﷺ- فبيع بسبعمائة، أو تسعمائة»، زاد في رواية «وقال - يعني النبيَّ - ﷺ-: أنت أحق بثمنه، والله أغنى عنه» .\nوأخرج النسائي الرواية الثانية، وزاد: «فقال: اقْضِ دَيْنَك، وأنْفق على عيالك» . وأخرج رواية مسلم الأولى، وأخرى رواية أبي داود التي فيها أَبو مذكور.\nوفي أخرى مختصرًا: «أن النبيَّ - ﷺ- باع المدبّر» (٣) .\n_________\n(١) هو نعيم بن عبد الله العدوي.\n(٢) كذا في الأصل الذي بخط المؤلف وغيره: أبو يعقوب، وفي نسخ مسلم المطبوعة: يعقوب.\n(٣) رواه البخاري ٤ / ٢٩٦ في البيوع، باب بيع المزايدة، وباب بيع المدبر، وفي الاستقراض، باب من باع مال المفلس أو المعدم فقسمه بين الغرماء، وفي الخصومات، باب من رد أمر السفيه والضعيف العقل، وفي العتق، باب بيع المدبر، وفي الأيمان والنذور، باب عتق المدبر وأم الولد والمكاتب في الكفارة وعتق ولد الزنا، وفي الإكراه، باب إذا أكره حتى ⦗٨٨⦘ وهب عبدًا أو باعه لم يجز، وفي الأحكام، باب بيع الإمام على الناس أموالهم وضياعهم، ومسلم رقم (٩٩٧) في الأيمان، باب جواز بيع المدبر، وأبو داود رقم (٣٩٥٥) و(٣٩٥٦) و(٣٩٥٧) في العتق، باب في بيع المدبر، والترمذي، رقم (١٢١٩) في البيوع، باب ما جاء في بيع المدبر، والنسائي ٧ / ٣٠٤ في البيوع، باب بيع المدبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٩٤) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج.\n٢- وأخرجه أحمد (٣/٣٠٨) والبخاري (٣/١٠٩) قال: حدثنا قتيبة. ومسلم (٥/٩٧) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم. وابن ماجه (٢٥١٣) قال: حدثنا هشام بن عمار. والترمذي (٩٢١٢) قال: حدثنا ابن أبي عمر.\nستتهم - أحمد، وقتيبة، وأبو بكر، وإسحاق، وهشام، وابن أبي عمر - عن سفيان بن عيينة.\n٣- وأخرجه أحمد (٣/٣٦٨) قال: حدثنا محمد بن جعفر. والدارمي (٢٥٧٦) قال: أخبرنا هاشم بن القاسم. والبخاري (٣/١٩٢) قال: حدثنا آدم بن أبي إياس. والنسائي في الكبرى تحفة الأشراف (٢٥٥١) عن أحمد بن سليمان، عن يزيد بن هارون.\nأربعتهم - محمد، وهاشم، وآدم، ويزيد - عن شعبة.\n٤- وأخرجه البخاري (٨/١٨١، ٩/٢٧) قال: حدثنا أبو النعمان. ومسلم (٥/٩٧) قال: حدثنا أبو الربيع، سليمان بن داود العتكي.\nكلاهما - أبو النعمان، وأبو الربيع - قالا: حدثنا حماد بن زيد.\nأربعتهم - ابن جريج، وسفيان، وشعبة، وحماد - عن عمرو بن دينار، فذكره.\n(*) أخرجه مسلم (٥/٩٨) قال: حدثني أبو غسان المسمعي، قال: حدثنا معاذ، قال: حدثني أبي، عن مطر، عن عطاء بن أبي رباح، وأبي الزبير، عمرو بن دينار، فذكره.\n(*) وأخرجه الحميدي (١٢٢٢) قال: حدثنا سفيان، قال: حدثنا عمرو بن دينار، وأبو الزبير، فذكراه.","vol":"8","page":85},{"text":"٥٩٣٤ - () عائشة - ﵂ - «أعْتَقَتْ جارية لها عن دُبُر منها، ثم إن عائشة مرضت بعد ذلك مرضًا شديدًا مدة طويلة، فدخل عليها سِنْدِيّ فقال لها: أنت مطبوبة، قالت: مَن طَبَّني؟ قال: امرأة من نَعْتها كذا وكذا - ووصفها - وقال: بَالَ الآن صبيّ في حَجْرِها، فقالت عائشة لجارية لها أخرى: ادْعِي لي فلانةَ - تعني: مدبرتَها - فوجدتْها في بيت جيران لها في حَجْرها صبيّ قد بال عليها، قالت: حتى أغسل بولَ هذا الصبيِّ، فغسلتْهُ، ثم جاءت، فقالت لها عائشةُ: أسَحَرْتِيني؟ قالت: نعم، قالت: لِمَ؟ قالت: أحببتُ العتق، قالت عائشة: فوالله لا تُعتَقِين أبدًا، فأَمرتْ ابنَ أختها أن يَبيعها ممن يُسيء المَلَكة من الأعراب عليها، وقالت: وابْتَعْ بثمنها رقبة حتى أعتقها، ففعل، فلبثتْ عائشةُ ما شاء الله من الزمان، ثم إنها رأت في المنام قائلًا يقول: اغْتَسلي من ثلاثة أبْؤُر يَمُدُّ بعضها بعضًا، فإنك تُشْفَينْ، قالت عمرة: فدخلَ على عائشةَ إسماعيلُ بنُ عبد الله بن أبي بكر، وعبد الرحمن بن سعد بن زُرارة، فذكرتْ لهما الذي رأتْ، فانطلقا إلى قباء، فوجدا آبارًا يمدُّ بعضها بعضًا، فاستَقَوْا من كل بئر ثلاثَ شُجُب - قال سويد: ⦗٨٩⦘ يعني دِلاء - فملؤوا الشَّجْب من جميعها، فأتوا به عائشةَ، فاغتسلت به فشُفِيَتْ» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَطْبوبة) المطبوب: المسحور.\n(ثلاثة أبْؤُر) جمع قلة لبئر، ويُجمع على آبار.\n(يمدّ بعضها بعضًا) يعني أن ماء هذه يجيء إلى ماء هذه، فتجتمع مياهها في بئر واحدة كالقناة.\n(شُجُب) الشَّجْب: السقاء إذا أخلق، سقاءٌ شاجب، أي: يابس وجمعه شُجُب.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ولم نره.","vol":"8","page":88},{"text":"٥٩٣٥ - (ط) نافع - مولى ابن عمر - ﵀ - «أن عبد الله بن عمر دبّر جاريتين له، فكان يطؤهما وهما مدبّرتان» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨١٤ في المدبر، باب مس الرجل وليدته إذا دبرها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١٥٩) عن نافع أن ابن عمر.","vol":"8","page":89},{"text":"<span data-type=\"title\" id=toc-1289>الباب الرابع: في المكاتب</span>\n٥٩٣٦ - (د ت) عمرو بن شعيب - ﵀ - عن أبيه، عن جده قال: سمعتُ رسولَ الله - ﷺ- يخطُبُ: «مَن كَاتَبَ عبده على مائة أُوقيَّة، فأدَّاها إلا عشرة أَواق [أو قال: عشرة دراهم - ثم عجز] فهو عبد رقيق» . أخرجه الترمذي.\nوزاد أبو داود: «وأيُّما عبد كاتب على مائة دينار، فأداها إِلا عشرة دنانير فهو عبد» .\nولأبي داود قال: قال رسول الله - ﷺ-: «المُكاتَبُ عبد ما بقي عليه من مكاتبته دِرْهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المكاتَب): العبد يشتري نفسه من مالكه بمال معلوم يوصله إليه، ⦗٩١⦘ وسمِّي مكاتَبًا: لأنهم كانوا يقولون لعبيدهم، إذا أرادوا مكاتَبتَهم: كاتبتك مثلًا على ألف درهم، فإذا أدَّاها عَتَق، ومعناه: كتبت لك على نفسي أن تعتق مني إذا وفَّيت المال، وكتبت لك عليَّ العتق، وكتبت لي عليك أداء المال.\n_________\n(١) رواه أبو داود رقم (٣٩٢٦) و(٣٩٢٧) في العتق، باب في المكاتب يؤدي بعض كتابته فيعجز أو يموت، والترمذي رقم (١٢٦٠) في البيوع، باب ما جاء في المكاتب إذا كان عنده ما يؤدي، ورواه أيضًا ابن ماجة رقم (٢٥١٩) في العتق، باب المكاتب، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٢/١٧٨) (٦٦٦٦) قال: حدثنا ابن نمير. وفي (٢/٢٠٦) (٦٩٢٣) قال: حدثنا يحيى بن زكريا بن أبي زائدة. وفي (٢/٢٠٩) (٦٩٤٩) قال: حدثنا محمد بن فضيل. وابن ماجه (٢٥١٩) قال: حدثنا أبو كريب، قال: حدثنا عبد الله بن نمير، ومحمد بن فضيل. والنسائي في الكبرى تحفة الأشراف (٨٦٧٣) عن عمرو بن زرارة، عن يحيى بن أبي زائدة.\nثلاثتهم - عبد الله بن نمير، ويحيى، ومحمد بن فضيل - عن حجاج.\n٢- وأخرجه أحمد (٢/١٨٤) (٦٧٢٦) قال: حدثنا عبد الصمد. وأبو داود (٣٩٢٧) قال: حدثنا محمد بن المثنى، قال: حدثني عبد الصمد، والنسائي في الكبرى تحفة الأشراف (٨٧٢٥) عن أبي داود، عن أبي الوليد. (ح) وعن عبد القدوس بن محمد. عن عمرو بن عاصم.\nثلاثتهم - عبد الصمد، وأبو الوليد، وعمرو - عن همام، عن عباس الجزري.\n٣- وأخرجه أبو داود (٣٩٢٦) قال: حدثنا هارون بن عبد الله، قال: حدثنا أبو بدر، قال: حدثني أبو عتبة إسماعيل بن عياش، قال: حدثني سليمان بن سليم.\n٤- وأخرجه الترمذي (١٢٦٠) قال: حدثنا قتيبة، قال: حدثنا عبد الوارث بن سعيد، عن يحيى بن أبي أنيسة.\nأربعتهم - حجاج بن أرطاة، وعباس، وسليمان، ويحيى بن أبي أنيسة - عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"8","page":90},{"text":"٥٩٣٧ - (خ ط) عبد الله بن عمر - ﵄ - كان يقول: «المكاتَبُ عَبد ما بقي من كتابته شيء» .\nأخرجه الموطأ (١)، وأخرجه البخاري في ترجمة باب [قال]: وقال [ابن عمر]: «هو عبد إن عاش، وإن مات، وإن جَنى، ما بقي عليه شيء» (٢) .\n[قال]: وقال زيد بن ثابت: «هو عبد ما بقي عليه درهم» (٣) .\nوقالت عائشةُ: هو عبد ما بقي عليه شيء (٤) .\n_________\n(١) ٢ / ٧٨٧ في المكاتب، باب القضاء في المكاتب، وإسناده صحيح.\n(٢) ذكره البخاري تعليقًا ٥ / ١٤٣ في العتق، باب بيع المكاتب إذا رضي، وقد وصله مالك في الرواية التي قبله.\n(٣) ذكره البخاري تعليقًا ٥ / ١٤٣ في العتق، باب بيع المكاتب إذا رضي، قال الحافظ في \" الفتح \": وصله الشافعي وسعيد بن منصور من طريق ابن أبي نجيح عن مجاهد عن زيد بن ثابت قال في المكاتب: هو عبد ما بقي عليه درهم.\n(٤) انظر التعليق الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه مالك في الموطأ بشرح الزرقاني (٤/١٢٧) عن نافع أن عبد الله بن عمر فذكره.\n٢- وأخرجه البخاري تعليقا (٥/٢٢٩) في كتاب المكاتب إذا رضى وقد وصله مالك في الرواية التي قبله.\n٣- أخرجه البخاري تعليقا (٥/٢٢٩) في المكاتب باب يسع المكاتب إذا رضى قال الحافظ في الفتح: وصله الشافعي وسعيد بن منصور من طريق ابن أبي نجيح عن مجاهد عن زيد بن ثابت قال في المكاتب هو عبد ما بقى عليه درهم.","vol":"8","page":91},{"text":"٥٩٣٨ – () عائشة - ﵂ - قالت: «المكاتَب عبد ما بقي عليه درهم، إِن عاش، وإِن مات، وإن جنى، في جميع أحكامه» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره البخاري تعليقًا ٥ / ١٤٣ في العتق، باب بيع المكاتب إذا رضي، قال الحافظ في \" الفتح \": وصله ابن أبي شيبة وابن سعد من طريق عمرو بن ميمون عن سليمان بن يسار قال استأذنت على عائشة ⦗٩٢⦘ فعرفت صوتي فقالت: سليمان؟ فقلت: سليمان، فقالت: أديت ما بقي عليك من كتابتك؟ قلت: نعم إلا شيئًا يسيرًا، قالت: ادخل فإنك عبد ما بقي عليك شيء - يريد الحديث الذي بعده - وروى الطحاوي من طريق ابن أبي ذئب عن عمران بن بشير عن سالم هو مولى النضريين أنه قال لعائشة: ما أراك إلا ستحتجبين مني، فقالت: مالك؟ فقال: كاتبت، فقالت: إنك عبد ما بقي عليك شيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وأخرجه البخاري تعليقا (٥/٢٢٩) في كتاب المكاتب باب وسع المكاتب إذا رضى قال الحافظ في الفتح: وصله ابن أبي شيبة وابن سعد من طريق عمرو بن ميمون عن سليمان بن يسار قال استأذنت على عائشة فعرفت صوتي فقالت سليمان فقلت سليمان فقالت أديت ما بقي عليك من كتابتك قلت: نعم إلا شيئا يسيرا قالت ادخل فإنك عبد ما بقي عليك شيء يريد الحديث الذي يعده. وروى الطحاوي من طريق ابن أبي ذئب عن عمران بن بشير عن سالم هو مولي النضر يبين أنه قال لعائشة ما أراك إلا ستحتجبين مني فقالت ما لك؟ فقال كاتبت فقالت إنك عبد ما بقي عليك شيء.","vol":"8","page":91},{"text":"٥٩٣٩ - (خ) سليمان بن يسار: قال: «استأذنت على عائشة فَعَرَفَتْ صوتي، فقالت: [سليمان؟] ادخل، فإنك عبد مملوك ما بقي عليك درهم» . أخرجه البخاري تعليقًا في «كتاب الشهادات» (١) .\n_________\n(١) ذكره البخاري تعليقًا ٥ / ١٩٤ في الشهادات، باب شهادة الأعمى ونكاحه وأمره وإنكاحه ومبايعته وقبوله في التأذين وغيره وما يعرف بالأصوات، وقد تقدم الكلام عليه في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٥/١٩٤) في الشهادات باب شهادة الأعمى ونكاحه وأمره وإنكاحه ومبايعته وقبوله في التأذين وغيره وما يعرف بالأصوات.","vol":"8","page":92},{"text":"٥٩٤٠ - (ت د س) عبد الله بن عباس - ﵄ - أن النبيَّ - ﷺ- قال: «إذا أصاب المكاتَبُ حدًا أو ميراثًا، وَرِث بحساب ما عَتق منه، وقال النبيُّ - ﷺ-: يُودَى المكاتَبُ بحصة ما أدَّى: ديةَ حُرٍّ، وما بقي: ديةَ عبد» . أخرجه الترمذي.\nوعند أبي داود قال: «إِذا أصاب المكاتَبُ حدًّا أو وَرِثَ ميراثًا يَرِثُ على قدر ما عتق منه» .\nوفي رواية النسائي: «المكاتَب يُعْتق بقدر ما أدَّى، ويقام عليه الحَدُّ بقدر ما يُعْتَقُ منه، ويرث بقدر ما عتق منه» (١) .\n_________\n(١) رواه الترمذي رقم (١٢٥٩) في البيوع، باب ما جاء في المكاتب إذا كان عنده ما يؤدي، وأبو داود رقم (٤٥٨٢) في الديات، باب في دية المكاتب، والنسائي ٨ / ٤٥ و٤٦ في القسامة، باب دية المكاتب، وقال الترمذي: حديث ابن عباس حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٢) (١٩٤٤)، (١/٢٢٦) (١٩٨٤) قال: حدثنا إسماعيل، قال: حدثنا هشام الدستوائي. وفي (١/٢٦٠) (٢٣٥٦) قال: حدثنا محمد بن عبد الله، قال: حدثنا هشام ابن أبي عبد الله. وفي (١/٢٩٢) (٢٦٦٠) قال: حدثنا عفان، قال: حدثنا أبان العطار. وفي (١/٣٦٣) (٣٤٢٣) قال: حدثنا يعلى، قال: حدثنا حجاج الصواف. وأبو داود (٤٥٨١) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا إسماعيل، عن هشام. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا يعلى بن عبيد، قال: حدثنا حجاج الصواف. والنسائي (٨/٤٥) قال: أخبرنا محمد ابن المثنى، قال: حدثنا وكيع، قال: حدثنا علي بن المبارك (ح) وأخبرنا محمد بن عبيد الله بن يزيد، قال: حدثنا عثمان بن عبد الرحمن الطرائفي. قال: حدثنا معاوية وفي (٨/٤٦) قال: حدثنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا يعلى، عن الحجاج الصواف. وفي (٨/٤٦) قال: أخبرنا القاسم بن زكريا بن دينار، قال: حدثنا سعيد بن عمرو الأشعثي، قال: حدثنا حماد بن زيد، عن أيوب. وفي الكبرى تحفة الأشراف (٦٢٤٢) عن سليمان بن سلم، عن النضر بن شميل، عن هشام (ح) وعن عبيد الله بن سعيد، عن معاذ بن هشام، عن أبيه. (ح) وعن عبيد الله بن فضالة، عن محمد بن المبارك، عن معاوية بن سلام.\nسبعتهم - هشام الدستوائي، وأبان العطار، وحجاج الصواف، ويحيى بن سعيد، وعلي بن المبارك، ومعاوية بن سلام، وأيوب - عن يحيى بن أبي كثير.\n٢- وأخرجه أحمد (١/٣٦٩) (٣٤٨٩) قال: حدثنا يزيد، قال: أخبرنا حماد بن سلمة. وأبو داود (٤٥٨٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد بن سلمة والترمذي (١٢٥٩) قال: حدثنا هارون بن عبد الله البزار، قال: حدثنا يزيد بن هارون، قال: أخبرنا حماد بن سلمة، والنسائي (٨/٤٦ قال: أخبرنا محمد بن عيسى بن النقاش، قال: حدثنا يزيد يعني ابن هارون، قال: أنبأنا حماد. (ح) وأخبرنا القاسم بن زكريا بن دينار، قال: حدثنا سعيد بن عمرو الأشعثي، قال: حدثنا حماد بن زيد، وفي الكبرى تحفة الأشراف (٥٩٩٣) عن محمد بن إسماعيل بن إبراهيم، عن يزيد بن هارون، عن حماد بن سلمة (ح) وعن أبي بكر بن علي، عن القواريري، عن حماد بن زيد.\nكلاهما - ابن سلمة، وابن زيد - عن أيوب.\nكلاهما - يحيى بن أبي كثير، وأيوب - عن عكرمة، فذكره.\nقال أبو عيسى: حديث ابن عباس حديث حسن وهكذا روى يحيى بن أبي كثير عن عكرمة عن ابن عباس عن النبي وروى خالد الحذاء عن عكرمة، عن علي، قوله.","vol":"8","page":92},{"text":"٥٩٤١ - (د ت) أم سلمة - ﵂ - قالت: قال لنا رسولُ الله - ﷺ-: «إذا كان عند مُكَاتَبِ إحداكنَّ ما يُؤدِّي فَلْتَحْتَجِبْ منه» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١٢٦١) في البيوع، باب ما جاء في المكاتب إذا كان عنده ما يؤدي، وأبو داود رقم (٣٩٢٨) في العتق، باب المكاتب يؤدي بعض كتابته فيعجز أو يموت، ورواه أيضًا ابن ماجة رقم (٢٥٢٠) في العتق، باب المكاتب، وفي سنده نبهان مولى أم سلمة، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، أقول: وهو حديث حسن بشواهده وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٢٨٩) قال: حدثنا سفيان وأحمد (٦/٢٨٩) قال: حدثنا سفيان بن عيينة. وفي (٦/٣٠٨) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٣١١) قال: حدثنا محمد بن جعفر. قال: حدثنا معمر. وأبو داود (٣٩٢٨) قال: حدثنا مسدد. قال: حدثنا سفيان وابن ماجه (٢٥٢٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والترمذي (١٢٦١) قال: حدثنا سعيد بن عبد الرحمن. قال: حدثنا سفيان بن عيينة. والنسائي في الكبرى تحفة الأشراف (١٣/١٨٢٢١) عن محمد بن منصور، عن سفيان (ح) وعن عبيد الله بن سعد بن إبراهيم بن سعد، عن عمه يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح. قال النسائي: وحدثنا مرة أخرى فذكر لفظا آخر. (ح) وعن عبد الحميد بن محمد، عن مخلد بن يزيد، عن سفيان، عن محمد بن عبد الرحمن مولى آل طلحة عن نصر بن علي، عن عبد الأعلى، عن معمر، (ح) وعن محمد بن نصر، عن أيوب بن سلمان بن بلال، عن أبي بكر بن أبي أويس، عن سليمان بن بلال، عن محمد بن أبي عتيق وموسى بن عقبة (ح) وعن عبيد الله بن سعد، عن عمه يعقوب بن إبراهيم بن سعد، عن أبيه، عن ابن إسحاق.\nسبعتهم - سفيان بن عيينة، ومعمر، وصالح، ومحمد بن عبد الرحمن، ومحمد بن أبي عتيق، وموسى بن عقبة، وابن إسحاق - عن ابن شهاب الزهري، عن نبهان مولى أم سلمة، فذكره.\n(*) في رواية الحميدي. قال سفيان: انتهى حفظي من الزهري إلى هذا فأخبرني بعد معمر عن الزهري، عن نبهان قال: كنت أقود بأم سلمة بغلتها.\nفقالت لي: يا نبهان كم بقي عليك من مكاتبتك؟ فقلت: ألف درهم. قال: فقالت: أفعندك ماتودي؟ قلت: نعم\nقالت: فادفعها إلى فلان أخ لها أو ابن أخ لها وألقت الحجاب وقالت: السلام عليك يا نبهان، هذا آخر ما تراني، إن رسول الله -ﷺ- قال: «إذا كان لإحداكن مكاتب وعنده ما يؤدي لتحتجب منه» . فقلت ما عندي ما أؤدي ولا مؤدي.\nوفي سنده نبهان مولى أم سلمة لم يوثقه غير ابن حبان وقال الترمذي: هذا حديث حسن صحيح.","vol":"8","page":93},{"text":"٥٩٤٢ - (ط) مالك بن أنس - ﵀ -: «بلغه أن أمَّ سلمةَ زوجَ النبيِّ - ﷺ- كانت تُقاطع مُكَاتَبِيها بالذهب والورِق» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُقاطع) المقاطعة: ضرب القطيعة، وهي الخراج على الأرض أو العبد، والمراد بها: المكاتبة التي تتقرر على العبد.\n_________\n(١) ٢ / ٧٩٢ بلاغًا في المكاتب، باب القطاعة في الكتابة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١٣٥) أنه بلغه وإسناده منقطع.","vol":"8","page":93},{"text":"٥٩٤٣ - (ط) مالك بن أنس - ﵀ - «بلغه: أن عبد الله بن عمر كاتب غلامًا له على خمسة وثلاثين ألف درهم، ثم وضع عنه من آخر كتابته خمسة آلاف درهم» . أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٢ / ٧٨٨ في المكاتب، باب القضاء في المكاتب، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١٣٠) بلاغا وإسناده منقطع.","vol":"8","page":93},{"text":"٥٩٤٤ - (خ) موسى بن أنس (١) - ﵀ - قال: «سأل سيرين (٢) ⦗٩٤⦘ أنسًا المكاتبةَ - وكان كثيرَ المال - فأبى، فانطلق سيرين إلى عمرَ، فدعاه عمرُ، وقال له: كاتبْه، فأبى، فضربه بالدِّرَّة، وتلا: ﴿فَكَاتِبُوهُمْ إن عَلِمْتُمْ فِيهِمْ خيرًا﴾ [النور: ٣٣] فكاتبه» . أخرجه ... (٣) .\n_________\n(١) في الأصل: عمر بن أنس، والتصحيح من البخاري وكتب الرجال.\n(٢) يكنى أبا عمرة، وهو والد محمد بن سيرين الفقيه المشهور وإخوته، وكان من سبي عين التمر اشتراه أنس في خلافة أبي بكر، وروى هو عن عمر وغيره، وذكره ابن حبان في ثقات التابعين.\n(٣) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه البخاري تعليقًا، وقد ذكره البخاري تعليقًا ٥ / ١٢٥ في العتق، باب المكاتب ونجومه، قال الحافظ في \" الفتح \": وقد رواه عبد الرزاق والطبري من وجه آخر متصلًا من طريق سعيد بن أبي عروبة عن قتادة عن أنس قال: أرادني سيرين على المكاتبة فأبيت، فأتى عمر بن الخطاب ... فذكر نحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا باب المكاتب ونجومه قال الحافظ في الفتح: وقد رواه عبد الرزاق والطبري من وجه آخر متصلا من طريق سعيد بن أبي عروبة عن قتادة عن أنس قال: أرادني سيرين على المكاتبة فأبيت فأتى عمر بن الخطاب.. فذكر نحوه.","vol":"8","page":93},{"text":"٥٩٤٥ - (خ م ط ت د س) عائشة - ﵂ - «أن بَرِيرَةَ جاءت تَستَعين بها في كتابتها، ولم تكن قَضَت من كتابتها شيئًا، فقالت لها عائشةُ: ارجعي إلى أهلك، فإن أَحَبُّوا أَن أَقضيَ عنكِ كتابتكِ ويكون ولاؤكِ لي فعلتُ، فذكرت ذلك بريرةُ لأهلها، فأَبَوْا، وقالوا: إن شاءت أن تحتسب عليكِ فلتفعلْ، ويكون لنا ولاؤكِ، فذكرت ذلك لرسولِ الله - ﷺ-، فقال لها رسولُ الله - ﷺ-: ابْتَاعي وأَعْتِقي، فإنما الولاءُ لمن أَعْتَق، ثم قام رسولُ الله - ﷺ-، فقال: ما بالُ أُنَاس يشترطون شروطًا ليست في كتاب الله؟ مَن اشترط شرطًا ليس في كتاب الله فليس له وإن شرط مائة مرة، شرطُ الله أَحَقُّ وأَوْثَقُ» .\nوفي رواية قالت: «جاءتني بريرةُ، فقالت: كاتبت أهلي على تِسعِ ⦗٩٥⦘ أوَاق: في كل عام أوقية، فأعينيني. ثم ذكر نحوه، وفيه: ثم قام رسولُ الله - ﷺ- في الناس، فحمِدَ الله وأَثْنى عليه، ثم قال: ما بالُ أقوام يشترطون شروطًا ليست في كتاب الله؟ ما كان من شرط ليس في كتاب الله، فهو باطل، وإن كان مائةَ شرط، قضاءُ الله أحقُّ، وشرطُ الله أوْثَقُ، وإنما الولاءُ لمن أعتق» . أَخرجه البخاري ومسلم.\nوللبخاري: «أن بريرةَ دخلت عليها تستعينُها في كتابتها وعليها خَمس أَواق نُجِّمَتْ عليها في خمس سنين، فقالت لها عائشة - ونَفِسَت فيها -: أرأيتِ إن عَدَدْتُ لهم عَدَّةً واحدة، أيبيعُكِ أهلُكِ فأعتقكِ، فيكون ولاؤك لي؟ فذهبت بريرةُ إلى أهلها، فعرضت ذلك عليهم، فقالوا: لا، إلا أن يكون لنا الولاءُ، قالت عائشةُ: فدخلَ عليَّ رسولُ الله - ﷺ-، فذكرت ذلك له، فقال لها رسولُ الله - ﷺ-: اشتريها فأعتقيها، فإنما الولاءُ لمن أعتق ...» وذكر نحوه.\nوفي أخرى قال: «لا يمنعكِ ذلكِ، ابْتاعي وأعْتقي، ثم قام رسولُ الله - ﷺ- في الناس، فحمد الله، ثم قال: أما بعدُ» .\nوله في أخرى: «أن بريرةَ جاءتْ تستعين عائشةَ أمَّ المؤمنين، فقالت لها: إِنْ أحبَّ أهلك أن أصبَّ لهم ثمنك صَبَّة واحدة فأعتقك فعلتُ، فذكرت ذلك بريرةُ لأهلها، فقالوا: لا، إِلا أن يكون ولاؤكِ لنا، فزعمت ⦗٩٦⦘ عَمْرَةُ أن عائشة ذكرت ذلك لرسولِ الله - ﷺ- فقال: اشتريها فأعتقيها، فإنما الولاء لمن أعتق» .\nوأخرج الموطأ الرواية الثانية، وأخرج الترمذي نحوها، ولم يذكر مقدار ما كُوتِبَتْ عليه، وآخر حديثه: «ولو اشترط مائة مرة»، وأخرجها أبو داود، وله في أخرى مثل الأولى.\nوفي رواية النسائي قال: «كاتبتْ بريرةُ على نفسها في تِسع أوَاق، في كل سنة أُوقية، فأتتْ عائشةَ تستعينها، فقالت: إِلا أن يشاؤوا أن أَعُدَّها لهم عَدَّة واحدة، ويكون الولاء لي، فذهبت بريرةُ، فكلَّمتْ في ذلك أهلها، فأَبَوْا عليها، إلا أن يكونَ الولاءُ لهم، فجاءت إلى عائشةَ، وجاء رسولُ الله - ﷺ-، فقالت لها ما قال أهلها، قالت: لاها الله إذًا، إِلا أن يكونَ الولاءُ لي، فقال رسولُ الله - ﷺ-: ما هذا؟ فقالت: يا رسول الله، إن بريرة أتتْني تستعينني على كتابتها، فقلت: إلا أن يشاؤوا أن أَعُدَّها لهم عَدَّة واحدة، ويكون الولاءُ لي، فذكرتْ ذلك لأهلها، فَأَبَوْا عليها، إِلا أن يكونَ الولاءُ لهم، فقال رسولُ الله - ﷺ-: ابْتَاعيها واشترطي لهم الولاء، فإن الولاءَ لمن أعتق، ثم قام فخطب الناس، فحمد الله، وأثنى عليه، ثم قال: ما بالُ أقوام يشترطون شروطًا ليست في كتاب الله ﷿، يقول: أعْتِقْ فلانًا والولاءُ لي؟ كتابُ الله أحقُّ، وشرطُ الله ⦗٩٧⦘ أوثقُ، وكلُّ شرط ليس في كتاب الله فهو باطل وإن كان مائة شرط، فَخَيَّرها رسولُ الله - ﷺ- من زوجها - وكان عبدًا - فاختارتْ نفسها، قال عروة: ولو كان حُرًّا لما خيَّرها رسولُ الله - ﷺ-» . وأخرج الرواية الأولى والثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تحتسب عليك) الاحتساب هاهنا: كناية عن الصدقة، والمعنى: أنها تحتسب بأجرها عند الله تعالى.\n(نَفِسَت) نفست في الشيء: إذا رغبت فيه وآثرته، وحرصتَ على تحصيله ⦗٩٨⦘\n(نَجَّمت) الدَّيْن على الغريم: إذا قسَّطتَه عليه في مدة معلومة يوصله فيها.\n(صبَّة) الصُّبَّة بالضم: الماء القليل، والقطعة من المعز، والإبل، والخيل، وبالفتح: المرة الواحدة، من صَبَّ الشيء يصبُّه صبًّا: أي فرغّه ورماه، وهو المراد في الحديث، أي: تعطيهم ثمنها دفعة واحدة.\n(لاها الله إذًا) هذا من ألفاظ القسم، كأنه قال: لا والله إذًا، فيجعلون الهاء مكان الواو، قال الخطابي: هكذا جاء في الحديث «لاها اللهِ إذًا» قال: والصواب «لاها اللهِ ذا»، بغير ألف قبل الذال، أي: لا واللهِ لا يكون ذا.\n_________\n(١) رواه البخاري ٥ / ١٣٧ في العتق، باب ما يجوز من شروط المكاتب، وباب بيع الولاء وهبته، وباب استعانة المكاتب وسؤاله الناس، وباب بيع المكاتب إذا رضي، وباب إذا قال المكاتب: اشترني وأعتقني فاشتراه لذلك، وفي المساجد، باب ذكر البيع والشراء على المنبر في المسجد، وفي الزكاة، باب الصدقة على موالي أزواج النبي ﷺ، وفي البيوع، باب البيع والشراء مع النساء، وفي الهبة، باب قبول الهدية، وفي الشروط، باب الشروط في البيع، وباب ما يجوز من شروط المكاتب إذا رضي بالبيع على أن يعتق، وباب الشروط في الولاء، وباب المكاتب وما لا يحل من الشروط التي تخالف كتاب الله، وفي الطلاق، باب شفاعة النبي ﷺ في زوج بريرة، وفي الأيمان والنذور، باب إذا أعتق في الكفارة لمن يكون ولاؤه، وفي الفرائض، باب الولاء لمن أعتق وميراث اللقيط، وباب ميراث السائبة، وباب إذا أسلم على يديه، وباب ما يرث النساء من الولاء، ومسلم رقم (١٥٠٤) في العتق، باب إنما الولاء لمن أعتق، والموطأ ٢ / ٧٨٠ في العتق، باب مصير الولاء لمن أعتق، والترمذي رقم (٢١٢٥) في الوصايا، باب رقم (٢)، وأبو داود رقم (٣٩٢٩) و(٣٩٣٠) في العتق، باب في بيع المكاتب إذا فسخت الكتابة، والنسائي ٧ / ٣٠٥ و٣٠٦ في البيوع، باب بيع المكاتب، وباب المكاتب يباع قبل أن يقضي من كتابته شيئًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في المكاتب (٢: ١) عن قتيبة، وفي الشروط (٣) عن القعنبي ومسلم في العتق (٣: ٢) عن قتيبة،\nكلاهما عن ليث عن محمد الزهري عن عروة عن عائشة. وأبو داود فيه العتق (٢: ١) عن القعنبي وقتيبة عن ليث عن محمد الزهري عن عروة عن عائشة والترمذي في الوصايا (٧: ٣) عن قتيبة عن ليث عن محمد الزهري عن عروة عن عائشة. وقال: حسن صحيح. والنسائي في البيوع (٨٣) عن قتيبة، عن ليث عن محمد الزهري عن عروة، عن عائشة. وفيه البيوع (٨٤) وفي العتق الكبرى (١٨: ٢) عن يونس بن عبد الأعلى عن ابن وهب قال: أخبرني رجال من أهل العلم منهم يونس والليث عن ابن شهاب نحوه الأشراف (١٢/٧٢) .","vol":"8","page":94},{"text":"<span data-type=\"title\" id=toc-1290>الكتاب الرابع: في العدَّة والاسْتبراء</span>، وفيه بابان\n<span data-type=\"title\" id=toc-1291>الباب الأول: في مقدارهما</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1292>الفصل الأول: في عِدَّة المطلقة والمختلعة</span>\n٥٩٤٦ - (د) أسماء بنت يزيد بن السكن الأنصارية - ﵄ -: «أنهَا طُلِّقت على عهد رسولِ الله - ﷺ-، ولم يكن للمطلقة عدَّة، فأنزل الله تعالى العدَّة للطلاق، فكانت أولَ من نزل فيها العدةُ للطلاق» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العدة) عدة المرأة: ما تَعُدّ من أيام أقرائها، أو أيام حملها، أو أربعة أشهر وعشر ليال.\n_________\n(١) (٢٢٨١) في الطلاق، باب في عدة المطلقة، وفي سنده مهاجر بن أبي مسلم واسمه دينار، الشامي الأنصاري مولى أسماء بنت يزيد، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٨١) قال: حدثنا سليمان بن عبد الحميد البهراني. قال: حدثنا يحيى بن صالح. قال: حدثنا إسماعيل بن عياش. قال: حدثني عمرو بن مهاجر، عن أبيه، فذكره.","vol":"8","page":99},{"text":"٥٩٤٧ - (د س) عبد الله بن عباس - ﵄ - قال: قال الله تعالى: ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بأنْفُسِهِنَّ ثَلاثَةَ قُرُوءٍ﴾ [البقرة: ٢٢٨]، وقال الله تعالى: ﴿وَالَّلائِي يَئِسْنَ مِنَ المَحِيضِ مِنْ نِّسائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ﴾ [الطلاق: ٤]، فنسخ من ذلك فقال: ﴿ثُمَّ طَلَّقْتُمُوهُنَّ (١) مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَها﴾ [الأحزاب: ٤٩] . أخرجه أبو داود.\nوفي رواية النسائي قال: في قوله تعالى: ﴿مَا نَنْسَخْ من آيَةٍ أوْ نُنْسِها نَأْتِ بِخَيْرٍ مِنْها أَو مِثْلِها﴾ [البقرة: ١٠٦]، قال: ﴿وَإِذا بَدَّلْنَا آيةً مَّكَانَ آيَةٍ﴾ [النحل: ١٠١]، وقال: ﴿يَمْحُو اللهُ مَا يَشاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الكِتابِ﴾ [الرعد: ٣٩]، فأولُ ما نُسخ من القرآن: ﴿والمطلقاتُ يتربصن بأنفسهن ثلاثةَ قروءٍ﴾ وقال: ﴿واللائي يَئِسْنَ مِنَ المَحِيضِ مِن نسائكم إن ارتبتم فعدتهن ثلاثةُ أشهر﴾ فنسخ من ذلك، وقال تعالى: ﴿ثم طلقتموهنَّ (٢) من قبل أن تمسوهنَّ فما لكم عليهنَّ من عِدَّةٍ تعتدُّونها﴾ .\nوفي رواية له: «فأول ما نُسخ من القرآن: القِبْلَةُ. وقال: ﴿والمطلقات يتربصنَ بأنفسهن ثلاثةَ قروء ولا يَحِلُّ لهنَّ أن يَكْتُمْنَ ما خلق الله في أرحامهن إن كُنَّ يُؤمِنَّ بالله واليومِ الآخر وبُعُولَتُهُنَّ أَحقُّ بردِّهنَّ في ذلك إن أرادوا إصْلاحًا﴾ [البقرة: ٢٢٨]، وذلك أن الرجل كان إذا ⦗١٠١⦘ طلق امرأته فهو أحق برجعتها - وإن طلقها ثلاثًا - فنسخ ذلك، فقال: ﴿الطَّلاقُ مَرَّتانِ فَإِمْساكٌ بِمَعْرُوفٍ أو تَسْريحٌ بِإِحْسَانٍ﴾ [البقرة: ٢٢٩]» .\nوأخرج أبو داود نحو هذه الثانية أخْصر منها (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التربُّص): المكث والانتظار.\n(قُروء) القروء: جمع قرء - بفتح القاف - وهو الطهر عند الشافعي، والحيض عند أبي حنيفة.\n_________\n(١) في الأصل بخط المؤلف، ونسخ سنن أبي داود المطبوعة: (وإن طلقتموهن) وهو خطأ.\n(٢) في الأصل بخط المؤلف، ونسخ سنن النسائي المطبوعة: (وإن طلقتموهن) وهو خطأ.\n(٣) رواه أبو داود رقم (٢١٩٥) في الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث، ورقم (٢٢٨٢) في الطلاق، باب في نسخ ما اسثني من عدة المطلقات، والنسائي ٦ / ١٨٧ في الطلاق، باب ما اسثني من عدة المطلقات، وباب نسخ المراجعة بعد التطليقات الثلاث، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢١٩٥) (٢٢٨٢) قال: حدثنا أحمد بن محمد بن ثابت المروزي. والنسائي (٦/١٨٧) (٢١٢) قال: أخبرنا زكريا بن يحيى، قال: حدثنا إسحاق بن إبراهيم.\nكلاهما - أحمد بن محمد، وإسحاق بن إبراهيم - عن علي بن الحسين بن واقد، قال: حدثني أبي، قال: حدثنا يزيد النحوي، عن عكرمة، فذكره.","vol":"8","page":100},{"text":"٥٩٤٨ - (ط) عروة «أن عائشةَ - ﵂ - انْتَقَلَت (١) حفصة بنت عبد الرحمن بن أبي بكر، حين دَخلتْ في الدم من الحيضة الثالثة» قال ابن شهاب (٢): فبلغني ذلك، فذكرتُه لعَمرة بنت عبد الرحمن، فقالت: صدق عروةُ، وقد جَادَلَهَا في ذلك ناس، وقالوا: إن الله تعالى يقول في كتابه: ﴿ثلاثةَ قُروء﴾ فبلغ عائشةَ، فقالت: صدقتم، أتدرون ما الأقراء؟ هي الأطهار.\nقال مالك: قال ابن شهاب: سمعت أبا بكر بن عبد الرحمن يقول: «ما أدركتُ أحدًا ⦗١٠٢⦘ من فقهائنا إلا وهو يقول ما قالت عائشة» . أخرجه الموطأ (٣) .\n_________\n(١) أي: نقلت.\n(٢) في الأصل: ابن عباس، وما أثبتناه من نسخ الموطأ المطبوعة، وهو الصواب.\n(٣) ٢ / ٥٧٦ و٥٧٧ في الطلاق، باب ما جاء في الأقراء وعدة الطلاق وطلاق الحائض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٦١) عن ابن شهاب عن عروة بن الزبير عن عائشة.","vol":"8","page":101},{"text":"٥٩٤٩ - (ط) سليمان بن يسار «أن الأحوص (١) هلك بالشام، حين دخلت امرأته في الدم من الحيضة الثالثة، وقد كان طلَّقها، فكتب معاويةُ بنُ أبي سفيان إلى زيد بن ثابت يسأله عن ذلك؟ فكتب إليه زيد: أنها إذا دخلت في الدم من الحيضة الثالثة: فقد برئتْ منه، وبرئ منها، لا يرِثُها ولا ترثُه» . أخرجه الموطأ (٢) .\n_________\n(١) هو الأحوص بن عبد بن أمية بن عبد شمس بن عبد مناف ... ذكر الكلبي والبلاذري أنه كان عاملًا لمعاوية على البحرين ... .\n(٢) ٢ / ٥٧٧ في الطلاق، باب ما جاء في الأقراء وعدة الطلاق وطلاق الحائض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٦٣) عن نافع وزيد بن أسلم عن سليمان بن يسار فذكره.","vol":"8","page":102},{"text":"٥٩٥٠ - (ط) عبد الله بن عمر - ﵄ - كان يقول: «إذا طلق الرجلُ امرأتَهُ، فدخلت في الدم من الحيضة الثالثة: فقد برئت منه، وبرئ منها» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٧٨ في الطلاق، باب ما جاء في الأقراء وعدة الطلاق وطلاق الحائض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٦٣) عن نافع عن ابن عمر.","vol":"8","page":102},{"text":"٥٩٥١ - (ط) سعيد بن المسيب - ﵀ - قال: قال عمر بن الخطاب: «أيُّما امرأة طُلِّقت، فحاضت حيضة أو حيضتين، ثم رَفَعتْها حيضتُها، فإنها تنتظر تسعة أشهر، فإن بان بها حمل فذلك، وإلا اعْتَدَّت بعد التسعة الأشهر ⦗١٠٣⦘ ثلاثة أشهر ثم حلَّتْ» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٨٢ في الطلاق، باب جامع الطلاق، وقد اختلف في سماع سعيد بن المسيب من عمر، والأكثر على عدم سماعه منه، قال الحافظ في \" التهذيب \": وقد وقع لي حديث بإسناد صحيح لا مطعن فيه، فيه تصريح سعيد بسماعه من عمر ... فذكره ٤ / ٨٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٧٣) عن يحيى بن سعيد عن يزيد بن عبد الله بن قسيط الليثي عن سعيد بن المسيب (٣/٢٧٣) .\nوقد اختلف في سماع سعيد بن المسيب من عمرو الأكثر على عدم سماعه منه قال الحافظ في التهذيب وقد وقع لي حديث بإسناد صحيح لا مطعن فيه تصريح سعيد بسماعه من عمر ... فذكره (٤/٨٧) .","vol":"8","page":102},{"text":"٥٩٥٢ - (ت س) الرُّبيِّع بنت معوِّذ - ﵄ - «أنها اختلعت على عهد رسولِ الله - ﷺ-، فأمرها النبيُّ - ﷺ- أو أُمِرَتْ - أن تعتدَّ بحيضة» . أخرجه الترمذي.\nوفي رواية النسائي: أن الرُّبيِّعَ قالت: «اختلعت من زوجي، ثم جئتُ عثمانَ، فسألته: ماذا عليَّ من العِدَّة؟ قال: لا عِدَّةَ عليكِ: إِلا أن تكوني حديثةَ عهد به، فتمكثي حتى تحيضي حيضة، قال: وإني مُتَّبع في ذلك قضاءَ رسولِ الله - ﷺ- في مَرْيمَ المَغَاليَّةِ كانت تحت ثابت بن قيس بن شَمَّاس، فاختلعتْ منه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتمكثي) التَّمكُّث: التَّلَبُّث والإقامة.\n(اختلعت) الاختلاع في ألفاظ الفقه: هو أن يُطلِّقها على عوض، وفائدته: إبطال الرجعة إلا بنكاحٍ جديد (حديثةَ عهد) فلان حديث عهد، وحديثٌ عهده بالشيء: إذا كان قريب العهد به.\n_________\n(١) رواه الترمذي رقم (١١٨٥) في الطلاق، باب ما جاء في الخلع، والنسائي ٦ / ١٨٦ في الطلاق، باب عدة المختلعة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٨٥) قال: حدثنا محمود بن غيلان. قال: أنبأنا الفضل بن موسى، عن سفيان. قال: أنبأنا محمد بن عبد الرحمن، وهو مولى آل طلحة، عن سليمان بن يسار، فذكره.\nأخرجه ابن ماجه (٢٠٥٨) قال: حدثنا علي بن سلمة النيسابوري. والنسائي (٦/١٨٦) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد.\nكلاهما - علي بن سلمة النيسابوري، وعبيد الله بن سعد بن إبراهيم بن سعد- قالا: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن ابن إسحاق قال: أخبرني عبادة بن الوليد بن عبادة بن الصامت، فذكره.","vol":"8","page":103},{"text":"٥٩٥٣ - (ط) نافع - مولى ابن عمر - ﵀ - «أن ربيع بنت ⦗١٠٤⦘ مُعوِّذ بن عَفْرَاء جاءت وعَمَّتُها (١) إلى ابن عمر، فأخبرته: أنها اختلعت من زوجها في زمن عثمان، فبلغه ذلك، فلم يُنكره، وقال ابن عمر لها: عدّتُكِ عدَّةُ المطلقة» . أخرجه الموطأ (٢) .\n_________\n(١) في نسخ الموطأ المطبوعة: جاءت هي وعمها.\n(٢) ٢ / ٥٦٥ في الطلاق، باب طلاق المختلعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٤٠) عن نافع أن ربيع بن معوذ فذكره.","vol":"8","page":103},{"text":"٥٩٥٤ - (د ت) عبد الله بن عباس - ﵄ - «أن امرأة ثابت بن قيس بن شماس، اختلعت من زوجها على عهد النبيِّ - ﷺ-، فأمرها رسولُ الله - ﷺ- أن تَعْتَدَّ بحيضة» . أخرجه الترمذي.\nوفي رواية أبي داود «أن امرأةَ ثابتِ بنِ قيس اختلعت منه، فجعل النَّبيُّ - ﷺ- عدَّتها حيضة» (١) .\n_________\n(١) رواه الترمذي رقم (١١٨٥) في الطلاق، باب ما جاء في الخلع، وأبو داود رقم (٢٢٢٩) في الطلاق، باب في الخلع، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٢٩) والترمذي (١١٨٥) .\nكلاهما عن محمد بن عبد الرحيم البزاز، قال: حدثنا علي بن بحر القطان، قال: حدثنا هشام بن يوسف، عن معمر، عن عمرو بن مسلم، عن عكرمة، فذكره.\nقال أبو داود: وهذا الحديث رواه عبد الرزاق، عن معمر، عن عمرو بن مسلم، عن عكرمة، عن النبي، مرسلا.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"8","page":104},{"text":"٥٩٥٥ - (د) عبد الله بن عمر - ﵄ - قال: «عِدَّةُ المختلعة عدةُ المطلقة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٢٣٠) في الطلاق، باب في الخلع، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٣٠) حدثنا القعنبي، عن مالك، عن نافع، عن ابن عمر فذكره.","vol":"8","page":104},{"text":"الفصل الثاني: في عدة الوفاة والحمل\n٥٩٥٦ - (خ م ط ت س) أم سلمة - ﵂ - أخرجه البخاري ⦗١٠٥⦘ عن زينب بنت أبي سلمة عن أُمِّها أُمِّ سلمةَ زوجِ النبيِّ - ﷺ-: «أن امرأة من أَسْلَمَ - يقال لها: سُبَيْعَةُ - كانت تحت زوجها، فتُوفي عنها وهي حُبْلَى، فخطبها أبو السَّنابل بنُ بَعْكَك، فأبتْ أن تنكحه، فقال: والله، ما يَصْلُح أن تنْكحي حتى تعتدِّي آخرَ الأجلين، فمكثت قريبًا من عشر ليال، ثم جاءت النبيَّ - ﷺ-، فقال: انْكحي» .\nوأخرجه مسلم من رواية سليمان بن يسار: «أن أَبا سلمة بن عبد الرحمن، وابن عباس اجتمعا عند أبي هريرة، وهما يذكران المرأة تنْفس بعد وفاة زوجها بليال، فقال ابن عباس: عِدَّتها آخرُ الأجلين، وقال أبو سلمة: قد حَلَّتْ، فجعلا يتنازعان ذلك، فقال أبو هريرة: أنا مع ابن أخي - يعني: أبا سلمةَ - فبعثوا كُرَيبًا - مولى ابن عباس - إِلى أُمِّ سلمةَ يسألُها عن ذلك، فجاءهم، فأخبرهم: أن أُمَّ سلمةَ قالت: إن سُبَيْعةَ الأسلمية نُفِسَتْ بعدَ وفاة زوجها بليال، وأنها ذكرت ذلك لرسولِ الله - ﷺ-، فأمرها أن تزوَّجَ» . وأخرج الموطأ نحو رواية مسلم.\nوله في أخرى قال: «سئل ابن عباس وأبو هريرة عن المرأة الحامل يُتَوَفَّى عنها زوجُها؟ فقال ابن عباس: آخرُ الأجلين، وقال أبو هريرة: إذا وَلَدتْ فقد حلَّت، فدخل أبو سلمةَ بنُ عبد الرحمن على أُمِّ سلمةَ زوجِ النبيِّ ⦗١٠٦⦘ ﷺ-، فسألها عن ذلك؟ فقالت أُمُّ سلمة: وَلَدتْ سُبَيْعةُ الأسلمية بعد وفاة زوجها بنصف شهر، فخطبها رجلان، أحدهما شاب، والآخر كَهْل، فحطَّتْ إلى الشابِّ، فقال الشيخ: لم تَحلِّي بعد، وكان أهلُها غَيَبًا، ورجا إذا جاء أهلها أن يُؤثروه بها، فجاءت رسولَ الله - ﷺ- فقال: قد حَلَلْتِ فانكحي من شئت» .\nوفي رواية الترمذي نحو رواية مسلم، وقال فيها: «وضعت بعد وفاة زوجها بيسير» .\nوأخرج النسائي رواية مسلم، ورواية الموطأ، ورواية البخاري، وقال فيها: «قريبًا من عشرين ليلة» .\nوله في أخرى قال أبو سلمةَ: «اختلف أبو هريرة، وابنُ عباس في المُتَوفَّي عنها زوجها إِذا وضعتْ حملَها، قال أبو هريرة: تَزوَّجُ، وقال ابن عباس: أبْعَدُ الأجلين، فبعثوا إلى أمِّ سلمة، فقالت: تُوفِّي زوجُ سُبيعةَ، فولدت بعد وفاة زوجها بخمسة عشر - نصفِ شهر - قالت: فخطبها رجلان، فَحطَّتْ بنفسها إلى أحدهما، فلما خَشُوا أن تَفْتَاتَ بنفسها، قالوا: إنكِ لا تَحلِّين، قالت: فانطلقتُ إلى رسولِ الله - ﷺ-، فقال: قد حَللْتِ، فانكحي إِذن مَن شئتِ» .\nوفي أخرى له قال أبو سلمة: «قيل لابن عباس في امرأة وضعتْ ⦗١٠٧⦘ بعد وفاة زوجها بعشرين ليلة: يَصْلُح لها أن تَزَوَّجَ؟ فقال: لا، إِلا آخرَ الأجلين، قلت: قال الله ﵎: ﴿وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤]؟ فقال: إِنما ذلك في الطلاق، فقال أبو هريرة: أنا مع ابن أخي - يعني: أبا سلمةَ - فأرسل غلامَه كُرْيبًا، فقال: ائتِ أمَّ سلمةَ، فَسَلْها: هل كان هذا سُنَّة من رسولِ الله - ﷺ-؟ فجاء، فقال: قالت: نعم، سُبَيْعَةُ الأسلميةُ وَضعتْ بعد وفاة زوجها بعشرين ليلة، فأمرها رسولُ الله - ﷺ- أن تزوَّجَ، فكان أبو السنابل فيمن يخطبها» .\nوفي أخرى له: «أن أبا هريرة، وابن عباس، وأبا سلمة تذاكروا [عِدَّة] المتوفى عنها تضع عند وفاة زوجها، فقال ابن عباس: تَعتَدُّ آخر الأجلين، وقال أبو سلمةَ: تَحِلُّ حين تضع، فقال أبو هريرة: أنا مع ابن أخي، فأرسلوا إلى أُمِّ سلمةَ زوجِ النبيِّ - ﷺ-، فقالت: وضعتْ سُبيعةُ الأسلمية بعد وفاة زوجها بيسير، فَاسْتَفْتَتْ رسولَ الله - ﷺ-، فأمرها أن تتزوَّجَ» .\nوفي رواية له مختصرًا، قالت: «وضعتْ سُبَيْعةُ بعد وفاة زوجها بأيام، فأمرها رسولُ الله - ﷺ- أن تزوَّجَ» (١) . ⦗١٠٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نفست) بضم النون وفتحها: إذا وَلَدت، وبفتحها: إذا حاضت.\n(فحطت إلى الشاب) [أي: مالت إليه ونزلت بقلبها نحوه] (٢) .\n(غَيَبًا) الغيب بفتح الياء: جمع غائب.\n_________\n(١) رواه البخاري ٩ / ٤١٤ في الطلاق، باب ﴿وأولات الأحمال أجلهن أن يضعن حملهن﴾، وفي تفسير سورة الطلاق، باب ﴿وأولات الأحمال أجلهن أن يضعن حملهن﴾، ومسلم رقم (١٤٨٥) في ⦗١٠٨⦘ الطلاق، باب انقضاء عدة المتوفى عنها زوجها وغيرها بوضع الحمل، الموطأ ٢ / ٥٨٩ و٥٩٠ في الطلاق، باب عدة المتوفى عنها زوجها إذا كانت حاملًا، والترمذي رقم (١١٩٣) في الطلاق، باب في الحامل المتوفى عنها زوجها تضع، والنسائي ٦ / ١٩٠ و١٩١ في الطلاق، عدة الحامل المتوفى عنها زوجها.\n(٢) في الأصل بياض، وقد أثبتنا هذه الزيادة من \" النهاية \" للمصنف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٣٦٥) وأحمد (٦/٣١٤) قال: حدثنا يزيد بن هارون والدارمي (٢٢٨٤) قال: أخبرنا يزيد بن هارون. وفي (٢٢٨٥) قال: أخبرنا محمد بن يوسف. قال: حدثنا سفيان. ومسلم (٤/٢٠١) قال: حدثنا محمد بن المثنى العنزي. قال: حدثنا عبد الوهاب. (ح) وحدثنا محمد ابن رمح. قال: أخبرنا الليث (ح) وحدثناه أبو بكر بن أبي شيبة وعمرو الناقد. قالا: حدثنا يزيد بن هارون. والترمذي (١١٩٤) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (٦/١٩٢) قال: أخبرنا قتيبة. قال: حدثنا الليث. وفي (٦/١٩٣) قال: أخبرنا عبد الأعلى بن واصل بن عبد الأعلى. قال: حدثنا يحيى بن آدم، عن سفيان (ح) وأخبرنا محمد بن سلمة، عن ابن القاسم، عن مالك.\nخمستهم - مالك، ويزيد بن هارون، وسفيان، وعبد الوهاب الثقفي، والليث - عن يحيى بن سعيد، عن سليمان بن يسار، فذكره.\n(*) قال الليث في حديثه: فأرسلوا إلى أم سلمة ولم يسم كريبا.\n(*) في رواية سفيان: عن يحيى بن سعيد، عن سليمان بن يسار، عن كريب، عن أم سلمة، الحديث. دون القصة.\n* وأخرجه أحمد (٦/٢٨٩) قال: حدثنا هشيم بن بشير. قال: حدثنا يحيى بن سعيد، عن سليمان بن يسار، عن أم سلمة زوج النبي -ﷺ-، فذكره بنحوه ليس فيه: عن كريب، ولا القصة التي في أول الحديث.\n(*) وأخرجه مالك الموطأ (٣٦٤) وأحمد (٦/٣١١) قال: حدثنا محمد بن جعفر وحجاج. قالا: حدثنا شعبة. وفي (٦/٣١٩) قال: قرأت على عبد الرحمن: مالك والنسائي (٦/١٩١) قال: أخبرنا محمود بن غيلان. قال: حدثنا أبو داود. قال: حدثنا شعبة. (ح) وأخبرنا محمد بن سلمة والحارث بن مسكين، قراءة عليه وأنا أسمع. قال محمد: أنبأنا ابن القاسم، عن مالك.\nكلاهما - مالك، وشعبة - عن عبد ربه بن سعيد بن قيس، عن أبي سلمة بن عبد الرحمن، أنه قال: سئل عبد الله بن عباس وأبو هريرة، عن المرأة الحامل يتوفى عنها زوجها؟ فقال ابن عباس: آخر الأجلين. وقال أبو هريرة: إذا ولدت فقد حلت. فدخل أبو سلمة بن عبد الرحمن على أم سلمة، زوج النبي -ﷺ- فسألها عن ذلك؟ فقالت أم سلمة: ولدت سبيعة الأسلمية بعد وفاة زوجها بنصف شهر. فخطبها رجلان أحدهما شاب والآخر كهل، فحطت إلى الشاب. فقال الشيخ: لم تحلي بعد. وكان أهلها غيبا. ورجا إذا جاء أهلها أن يؤثروه بها. فجاءت رسول الله -ﷺ-. فقال: قد حللت فانكحي من شئت.\n(*) وأخرجه البخاري (٦/١٩٣) قال: حدثنا سعد بن حفص. قال: حدثنا شيبان، عن يحيى. والنسائي (٦/١١٩٢) قال: أخبرني محمد بن عبد الله بن بزيع. قال: حدثنا يزيد، وهو ابن زريع. قال: حدثنا حجاج. قال: حدثنا يحيى بن أبي كثير. وفي (٦/١٩٣) قال: أخبرنا عبد الأعلى بن واصل بن عبد الأعلى. قال: حدثنا يحيى بن آدم، عن سفيان، عن محمد بن عمرو. وفي (٦/١٩٣) أيضا قال: أخبرنا حسين بن منصور. قال: حدثنا جعفر بن عون. قال: حدثنا يحيى بن سعيد. قال: أخبرني سليمان بن يسار.\nثلاثتهم - يحيى بن أبي كثير، ومحمد بن عمرو، وسليمان بن يسار - عن أبي سلمة بن عبد الرحمن. قال: جاء رجل إلى ابن عباس. وأبو هريرة جالس عنده. فقال: أفتني في امرأة ولدت بعد زوجها بأربعين ليلة. فقال ابن عباس: آخر الأجلين.\nقلت أنا: وأولات الأحمال أجلهن أن يضعن حملهن قال أبو هريرة: أنا مع ابن أخي، يعني أبا سلمة، فأرسل ابن عباس غلامة كريبا إلى أم سلمة يسألها.. الحديث.\n(*) رواية محمد بن عمرو: «عن أبي سلمة، عن كريب، عن أم سلمة» لم يذكر القصة التي في أول الحديث.\n(*) وأخرجه البخاري (٧/٧٣) قال: حدثنا يحيى بن بكير. والنسائي (٦/١٩٣) قال: أخبرنا عبد الملك بن شعيب بن الليث بن سعد. قال: حدثني أبي.\nكلاهما - يحيى بن بكير، وشعيب بن الليث - عن الليث. قال: حدثني جعفر بن ربيعة، عن عبد الرحمن بن هرمز، عن أبي سلمة بن عبد الرحمن، أن زينب بنت أبي سلمة أخبرته عن أمها أم سلمة، زوج النبي -ﷺ-، أن امرأة من أسلم يقال لها: سبيعة، كانت تحت زوجها، توفي عنها وهي حبلى، فخطبها أبو السنابل بن بعكك فأبت أن تنكحه.. الحديث.","vol":"8","page":104},{"text":"٥٩٥٧ - (خ) أبو سلمة بن عبد الرحمن - ﵀ - قال: «جاء رجل إلى ابن عباس، وأبو هريرة جالس عنده، فقال: أفْتِني في امرأة ولدت بعد زوجها (١) بأربعين ليلة، فقال ابن عباس: آخر الأَجلين، وقلت أنا: ﴿وَأُولاتُ الأحْمَال أَجَلُهنَّ أن يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤] قال أبو هريرة: وأنا مع ابن أخي - يعني: أبا سلمةَ- فأرسل ابن عباس غلامَه كريبًا فسألها؟ فقالت: قُتِل زوجُ سُبيعةَ وهي حُبْلَى، فوضعت بعد موته بأربعين ليلة، فَخُطِبَتْ، فأنكحها رسولُ الله - ﷺ-، وكان أبو السنابل ابن بَعْكَك فيمن خطبها» . أخرجه البخاري (٢) . ⦗١٠٩⦘\nوأورده الحميديُّ في أفراد البخاري في مسند عائشة، وقال: أخرجه أبو مسعود الدمشقي في أفراد البخاري لعائشة من ترجمة يحيى بن أبي كثير عن أبي سلمة عن عائشة، قال الحميديُّ: ثم قال - يعني: أبا مسعود -: وأخرجه مسلم من حديث يحيى الأنصاري عن سليمان بن يسار عن أُمِّ سلمة، وذلك مذكور في مسند أمِّ سلمة في أفراد مسلم من ترجمة كريب عنها، قال الحميديُّ، وليس عندنا من كتاب البخاري إِلا كما أوردناه «فسألها» مُهملًا، ولم يذكر لها اسمًا، ولعل أبا مسعود وجد ذلك في نسخة عن عائشة.\nقلت أنا: صدق الحميديُّ، ليس في كِتَاب البخاريِّ لها اسم مذكور، إِنما قال: «فأرسل غلامه كُريبًا، فسأَلها»، ولم يُسَمِّها، وما أظنّ أبا مسعود إِلا قد وَهِمَ في إضافة هذا الحديث إِلى عائشةَ، فإن الحديث باختلاف طرقه جميعها مرجوع إلى أُمِّ سلمة، وهذه الرواية التي أخرجها البخاريُّ من ترجمة يحيى بن أبي كثير عن أبي سلمة قد أخرجها النسائيُّ.\nقال: أخبرني محمد بن عبد الله بن بَزِيع، قال: حدثنا يزيد - وهو ابن زريع- قال: حدثنا حجاج، قال: حدثنا يحيى بن أبي كثير، قال: حدثني أبو سلمةَ بنُ عبد الرحمن، قال: «قيل لابن عباس في امرأة وضعت ...» وذكر الحديث. وقد تقدَّم ذِكْره في جملة روايات النسائي في حديث أُمِّ سلمة، إلا أنه قال فيها: «عشرين ليلة»، بدل «أَربعين»، والباقي مثله، وهذا مما يدل على أن قول البخاريِّ: «فأرسل ⦗١١٠⦘ ابنُ عباس كُرَيْبًا فسألها» يريد: أُمَّ سلمةَ، لا عائشةَ، والله أعلم. وحينئذ يكون هذا الحديث من جملة روايات الذي قبله، وإن صح ما حكاه أَبو مسعود فيكون مفردًا برأسه، وحيث أَفرده الحميديُّ اتَّبعناه في إفراده.\n_________\n(١) أي: بعد وفاة زوجها، كما هو ظاهر، وهو كذلك في بعض النسخ الخطية.\n(٢) ٨ / ٥٠٠ و٥٠١ في تفسير سورة الطلاق، باب ﴿وأولات الأحمال أجلهن أن يضعن حملهن﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٩٠٩) حدثنا سعد بن حفص حدثنا شيبان عن يحيى فأخبرني أبو سلمة فذكره.","vol":"8","page":108},{"text":"٥٩٥٨ - (س) أبو سلمة بن عبد الرحمن - ﵀ - قال: «بينما أنا وأبو هريرة عند ابن عباس، إِذْ جاءتْه امرأة، فقالت: توفِّي عنها زوجُها وهي حامل، فولدتْ لأدْنى من أربعة أشهر من يوم مات، فقال ابنُ عباس: آخر الأجلين، فقال أَبو سلمة: أَخبرني رجل من أصحاب النبيِّ - ﷺ-: أن سُبيعةَ الأسلميةَ جاءتْ إلى رسول الله - ﷺ-، فقالت: تُوفي زوجُها وهي حامل، فولدت لأدْنى من أربعة أَشهر، فأمرها النبيُّ - ﷺ- أن تزوَّجَ، قال أبو هريرة: وأنا أَشهد على ذلك» . أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٩٤ في الطلاق، باب عدة الحامل المتوفى عنها زوجها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١٩٤) أخبرنا إسحاق بن إبراهيم قال أنبأنا عبد الرزاق قال: أنبأنا ابن جريج قال أخبرني داود بن أبي عاصم أن أبا سلمة بن عبد الرحمن أخبره فذكره.","vol":"8","page":110},{"text":"٥٩٥٩ - (خ ط س) المسور بن مخرمة - ﵁ - «أن سبيعة الأسلمية نُفِست بعد وفاة زوجها بليال، فجاءت النبيَّ - ﷺ-، واسْتَأْذَنَته أن تَنْكحَ، فَأذِن لها، فنكحت» . أخرجه البخاري، والموطأ، والنسائي.\nوللنسائي: «أن النبيَّ - ﷺ- أمر سبيعةَ أن تنكح إذا تَعَلّت من نفاسها» (١) .\n_________\n(١) رواه البخاري ٩ / ٤١٧ في الطلاق، باب ﴿وأولات الأحمال أجلهن أن يضعن حملهن﴾، والموطأ ٢ / ٥٩٠ في الطلاق، باب عدة المتوفى عنها زوجها إذا كانت حاملًا، والنسائي ٦ / ١٩٠ في الطلاق، باب عدة الحامل المتوفى عنها زوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في موطئه صفحة (٣٦٤) وأحمد (٤/٣٢٧) قال: حدثنا روح، قال: حدثنا مالك بن أنس. (ح) وحدثنا إسحاق، يعني ابن الطباع، قال: أخبرني مالك. وفي (٤/٣٢٧) قال: حدثنا حماد بن أسامة. والبخاري (٧/٧٣) قال: حدثنا يحيى بن قزعة، قال: حدثنا مالك. وابن ماجه (٢٠٢٩) قال: حدثنا نصر بن علي، ومحمد بن بشار، قالا: حدثنا عبد الله بن داود.\nوالنسائي (٦/١٩٠) قال: أخبرنا محمد بن سلمة والحارث بن مسكين، قراءة عليه وأنا أسمع، قالا: أنبأنا ابن القاسم، عن مالك. (ح) وأخبرنا نصر بن علي بن نصر، عن عبد الله بن داود.\nثلاثتهم - مالك بن أنس، وحماد بن أسامة، وعبد الله بن داود - عن هشام بن عروة، عن أبيه، فذكره. (*) أخرجه أحمد (٤/٣٢٧) قال: حدثنا أبو معاوية. قال: حدثنا هشام، عن أبيه، عن عاصم بن عمر، عن المسور بن مخرمة، قال: وضعت سبيعة.. فذكر الحديث.","vol":"8","page":110},{"text":"٥٩٦٠ - (ت س) أبو السنابل [عمرو بن بعكك]- ﵁ - قال: «وضعتْ سبيعةُ بعد وفاة زوجها بثلاثة وعشرين - أو خمسة وعشرين - يومًا، فلما تعلّت تَشَوَّفَتْ للنكاح، فأُنْكِر ذلك عليها، فذُكر ذلك للنبيِّ - ﷺ-، فقال: إِن تفعل فقد حَلَّ أَجلُها» . أخرجه الترمذي.\nوفي رواية النسائي قال: «وضعت سبيعةُ حملها بعد وفاة زوجها بثلاثة وعشرين - أو خمسة وعشرين - ليلة، فلما تعلَّت تشوَّفَتْ للأَزواج، فَعِيبَ ذلك عليها، فَذُكِرَ ذلك لرسول الله - ﷺ- فقال: وما يمنعها؟ فقد انقضى أجلُها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تعلَّتْ) المرأة من نفاسها: إذا ارتفعت منه وطهرت من دمها، وجاء في كتاب الخطابي \" تعالَّت \" وهما بمعنى.\n(تشوَّفتْ) تَشَوَّفْتُ إلى الشيء: إذا مِلْتَ إليه، ورغبت فيه.\n_________\n(١) رواه الترمذي رقم (١١٩٣) في الطلاق، باب ما جاء في الحامل المتوفى عنها زوجها تضع، والنسائي ٦ / ١٩٠ في الطلاق، باب عدة الحامل المتوفى عنها زوجها، وفي الباب عن أم سلمة، وهو حديث صحيح، قال الترمذي: والعمل على هذا عند أكثر أهل العلم من أصحاب النبي ﷺ وغيرهم: أن الحامل المتوفى عنها زوجها إذا وضعت فقد حل لها التزويج وإن لم تكن انقضت عدتها، قال الحافظ ابن حجر: وقد قال جمهور العلماء من السلف، وأئمة الفتوى في الأمصار: أن الحامل إذا مات عنها زوجها تحل بوضع الحمل وتنقضي عدة الوفاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٠٤) قال: حدثنا زياد بن عبد الله البكائي. قال: حدثنا منصور والأعمش. وفي (٤/٣٠٥) قال: حدثنا حسين بن محمد. قال: حدثنا شيبان، عن منصور. (ح) وعفان. قال: حدثنا شعبة. قال: حدثنا منصور. والدارمي (٢٢٨٦) قال: أخبرنا بشر بن عمر الزهراني. قال: حدثنا أبو الأحوص. قال: حدثنا منصور. وابن ماجه (٢٠٢٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو الأحوص، عن منصور. والترمذي (١١٩٣) قال: حدثنا أحمد بن منيع. قال: حدثنا حسين بن محمد. قال: حدثنا شيبان، عن منصور. (ح) وحدثنا أحمد بن منيع. قال: حدثنا الحسن بن موسى. قال: حدثنا شيبان، عن منصور. والنسائي (٦/١٩٠) قال: أخبرني محمد بن قدامة.\nقال: أخبرني جرير، عن منصور.\nكلاهما - منصور، والأعمش - عن إبراهيم، عن الأسود، فذكره.\n(*) قال الترمذي: حديث أبي السنابل حديث مشهور من هذا الوجه. ولا نعرف للأسود سماعا من أبي السنابل. وسمعت محمدا، يعني البخاري، يقول: لا أعرف أن أبا السنابل عاش بعد النبي -ﷺ-.","vol":"8","page":111},{"text":"٥٩٦١ - (خ م د س) سبيعة الأسلمية - ﵂ - أخرجه البخاريُّ بالإِسناد مختصرًا عن عبيد الله بن عبد الله بن عتبة عن أبيه: «أنه كتب إلى ابن أرْقَم أن يسألَ سبيعةَ الأسلمية: كيف أفْتاها رسولُ الله - ﷺ-؟ فقالت: أفتاني إذا وضعتُ أن أَنكح» .\nوأخرجه تعليقًا عن عبيد الله أيضًا «أن أباه كتب إلى عمر بن عبد الله بن الأرقم الزهري يأمره أن يدخل على سبيعة بنت الحارث الأسلمية فيسألها عن حديثها، وعمَّا قال لها رسولُ الله - ﷺ- حين اسْتَفْتَتْه؟ فكتب عمر بن عبد الله بن الأرقم إلى عبد الله بن عتبةَ يُخبره أن سبيعة بنت الحارث أخبرته: أنها كانت تحت سعد بن خولة - وهو من بني عامر بن لُؤيّ، وكان مِمَّن شهد بدرًا - فَتُوُفّيَ عنها في حَجة الوَدَاع وهي حامل، فلم تَنْشَبْ أن وضعتْ حملها بعد وفاته، فلما تَعلّت من نفاسها تَجَمَّلَتْ للخُطَّاب، فدخل عليها أبو السنابل بن بَعْكَك - رجل من بني عبد الدار - فقال لها: ما لي أراكِ تجمَّلتِ للخطَّابِ تَرْجين النكاح؟ وإنك والله ما أنتِ بناكح حتى يمرَّ عليك أربعةُ أشهر وعشْر، قالت سبيعة: فلما قال لي ذلك جَمَعْتُ عليَّ ثيابي حين أمْسَيْتُ، وأتيتُ رسولَ الله - ﷺ-، فسألته عن ذلك؟ فأفتاني بأني قد حَلَلْتُ حين وضعتُ حملي، وأَمرني بالتزويج إن بَدَا لي» . ⦗١١٣⦘\nوأخرجه مسلم بالإسناد عن عبيد الله، وذكر مثله، وزاد «قال ابن شهاب: ولا أرى بأسًا أن تتزوَّج حين وَضَعت وإن كانت في دمها، غيرَ أنَّه لا يقربُها زوجُها حتى تطهرَ» .\nوأخرج أبو داود الرواية بطولها وزيادة مسلم.\nوأخرج النسائي الرواية بطولها، ولم يذكر زيادة مسلم.\nوفي أخرى للنسائي عن عبيد الله [بن عبد الله]: أن زُفَر بن أوْس بن الحَدثَان النَّصْريَّ حدَّثه: «أن أبا السَّنابل بن بَعْكَك بن السبّاق قال لسُبَيعةَ الأسلمية: لا تَحِلِّين حتى يمرَّ عليك أربعةُ أشهر وَعشْر: أقْصى الأجلين، فأتَتْ رسولَ الله - ﷺ-، فسألتْه عن ذلك؟ فزعمتْ أَنَّ رسولَ الله - ﷺ- أَفْتَاها أنْ تَنْكح إِذا وضعتْ حملها، وكانت حُبلى في تسعة أشهر حين توفِّي زوجُها، وكانت تحت سعد بن خَوْلة، فتُوفّيَ في حجة الوداع مع رسول الله - ﷺ-، فنكحتْ فَتى من قومها حين وضعتْ ما في بطنها» .\nوله في أخرى نحو الرواية بطولها (١) . ⦗١١٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم ينْشَب) أن فَعَل كذا، أي: لم يلبث.\n_________\n(١) رواه البخاري ٩ / ٤١٥ في الطلاق، باب ﴿وأولات الأحمال أجلهن أن يضعن حملهن﴾، وأخرجه تعليقًا ٧ / ٢٤٠ في المغازي، باب فضل من شهد بدرًا، وقد وصله مسلم رقم (١٤٨٤) في الطلاق، باب انقضاء عدة المتوفى عنها زوجها وغيرها بوضع الحمل، وأبو داود رقم (٢٣٠٦) في الطلاق، باب عدة الحامل، والنسائي ٦ / ١٩٤ - ١٩٦ في الطلاق، باب عدة المتوفى عنها زوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/٢٠٠) قال: حدثني أبو الطاهر وحرملة بن يحيى. قال حرملة: حدثنا. وقال أبو الطاهر: أخبرنا ابن وهب. قال: حدثني يونس بن يزيد. وأبو داود (٢٣٠٦) قال: حدثنا سليمان بن داود المهري. قال: أخبرنا بن وهب. قال: أخبرني يونس. والنسائي (٦/١٩٤) قال: أخبرنا يونس بن عبد الأعلى. قال: حدثنا ابن وهب. قال: أخبرني يونس. وفي (٦/١٩٦) .\n(*) وأخرجه أحمد (٦/٤٣٢) قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا أبي. عن ابن إسحاق. قال: حدثني الزهري، عن عبيد الله بن عبد الله بن عتبة، عن أبيه. قال: كتبت إلى عبد الله بن الأرقم أمره أن يدخل على سبيعة الأسلمية فيسألها عن شأنها، قال: فدخل عليها، فذكر الحديث.\n(*) وأخرجه البخاري (٧/٧٣) قال: حدثنا يحيى بن بكير، عن الليث، عن يزيد، أن ابن شهاب كتب إليه، أن عبيد الله بن عبد الله أخبره، عن أبيه، أنه كتب إلى ابن الأرقم، أن يسأل سبيعة الأسلمية كيف أفتاها النبي -ﷺ-، فقالت: أفتاني إذا وضعت أن أنكح.\n(*) وأخرجه النسائي (٦/١٩٥) قال: أخبرنا محمد بن وهب. قال: حدثنا محمد بن سلمة. قال: حدثني أبو عبد الرحيم. قال: حدثني زيد بن أبي أنيسة، عن يزيد بن أبي حبيب، عن محمد بن مسلم الزهري. قال: كتب إليه يذكر أن عبيد الله بن عبد الله حدثه أن زفر بن أوس بن الحدثان النصري حدثه، أخبرنا كثير ابن عبيد. قال: حدثنا محمد بن حرب، عن الزبيدي.\nكلاهما - يونس، والزبيدي - عن ابن شهاب الزهري. قال: حدثني عبيد الله بن عبد الله بن عتبة بن مسعود، فذكره.\n(*) اليس في رواية الزبيدي أن عمر كتب إلى عبد الله بذلك.\n(*) وأخرجه أحمد (٦/٤٣٢) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري، عن عبيد الله بن عبد الله قال: أرسل مروان عبد الله بن عتبة إلى سبيعة بنت الحارث يسألها عما أفتاها به رسول الله -ﷺ- فأخبرته.. فذكره.\n(*) وأخرجه أحمد (٦/٤٣٢) قال: حدثنا إبراهيم بن خالد قال: حدثنا رباح، عن معمر، عن الزهري، عن عبيد الله بن عبد الله بن عتبة قال: إن عبد الله بن عتبة كتب إلى عبد الله بن الأرقم يأمره أن يدخل على سبيعة بنت الحارث يسألها عما أفتاها رسول الله -ﷺ- فزعمت أنها كانت تحت سعد بن خولة فذكر معناه\nأن أبا السنابل بن بعكك بن السباق قال لسبيعة الأسلمية: لا تحلين حتى يمر عليك أربعة أشهر وعشر، أقصى الأجلين، فأتت رسول الله -ﷺ-، فسألته عن ذلك، فزعمت أن رسول الله -ﷺ-، أفتاها أن تنكح إذا وضعت حملها، وكانت حبلى في تسعة أشهر حين توفي زوجها وكانت تحت سعد بن خولة، فتوفي في حجة الوداع مع رسول الله -ﷺ-، فنكحت فتى من قومها حين وضعت ما فيها بطنها.","vol":"8","page":112},{"text":"٥٩٦٢ - (خ د س) محمد بن سيرين - ﵀ - (١) قال: جلستُ إلى مجلس فيه عُظْمٌ من الأنصار، وفيهم عبد الرحمن بن أبي ليلى، وكان أصحابُهُ يُعَظِّمونه، فذكرتُ حديثَ عبد الله بن عتبة في شأن سُبيعةَ بنتِ الحارث، فقال عبد الرحمن: لكنَّ عمَّه كان لا يقول ذلك، فقلت: إني لَجريء إنْ كذبتُ على رجل في جانب الكوفة - يعني: عبد الله بن عتبة - ورفع صوته، قال: ثم خرجتُ فَلَقِيتُ مالك بن عامر [أو: مالك بن عوف]، فقلت: كيف كان قول عبد الله بن مسعود في المتوفَّى عنها زوجها وهي حامل؟ فقال: قال ابن مسعود: أَتجعلون عليها التَّغْليظَ، ولا تجعلون لها الرخصة؟ لَنَزلتْ سورةُ النساء القُصْرَى بعد الطُّولى ﴿وَأُولاتُ الأحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنّ﴾ [الطلاق: ٤] .\nوفي أخرى قال: كنت في حَلْقة فيها عبد الرحمن بن أبي ليلى، وكان أصحابُه يُعظِّمونه، فذكر آخر الأجلين، فحدَّثتُ حديثَ سبيعة بنت الحارث عن عبد الله بن عتبة، فَضَمَّزَ لي بعضُ أصحابه، قال محمد (٢): فَفَطَنْتُ ⦗١١٥⦘ له، فقلت: إني لجريء إِنْ كذبتُ على عبد الله بن عتبة، وهو في ناحية الكوفة، فاسْتَحيا، وقال: لكنَّ عمَّه لم يقل ذلك، فلقيتُ أبا عطية مالك بن عامر، فسألته؟ فذهب يُحدّثني حديث سبيعة الأسلمية، فقلت: هل سمعت عن عبد الله فيها شيئًا؟ فقال: كنا عند عبد الله، فقال: أَتجعلون عليها التغليظ، ولا تجعلون لها الرخصة؟ لنزلت سورة النساء القُصرى بعد الطولى ﴿وَأُولات الأحمالِ أجلُهُنّ أن يضعن حملَهنّ﴾ أخرجه البخاريُّ.\nوفي رواية النسائي قال: «كنتُ جالسًا في ناس بالكوفة في مجلس للأنصار عظيم، فيهم عبد الرحمن بن أبي ليلى، فذكروا شأن سبيعةَ، فذكرتُ عن عبد الله بن عتبة بن مسعود في معنى قول ابن عون: حتى تَضع، قال ابن أبي ليلى: لكنَّ عمَّه لا يقول ذلك، قال: فرفعتُ صوتي، وقلتُ: إني لجريء أنْ أكذبَ على عبد الله بن عتبة، وهو في ناحية الكوفة، قال: فَلَقِيتُ مالكًا، قلت: كيف كان ابن مسعود يقول في شأن سبيعة؟ قال: قال: تجعلون عليها التغليظ، ولا تجعلون لها الرخصة؟! لأُنزلت سورة النساء القصرى بعد الطولى» .\nوله في أخرى عن علقمة بن قيس: أَن ابن مسعود قال: «مَن شاء لاعَنْتُه، ما نزلت ﴿وأُولاتُ الأحمال أجلُهُنّ أن يضعن حملَهن﴾ إلا بعد آية المتوفَّى عنها زوجُها، إذا وضعت المتوفَّى عنها زوجُها، فقد حلَّت» . ⦗١١٦⦘\nوله في أخرى عن عبد الله: «أن سورة النساء القصرى نزلت بعد البقرة» .\nوفي رواية أبي داود مختصرًا قال: «من شاء لاعَنْتُه، لأُنْزِلتْ سورة النساء القصرى بعد الأربعة أَشهر وعشرًا» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُظُم الأنصار) أي: جماعة كثيرة منهم، يقال: دخل في عُظم الناس، أي: معظمهم.\n(لجريء) الجُرْأَة: الإقدام على الشيء.\n(سورة النساء القصرى) القصرى: هي سورة الطلاق، و«الطولى» سورة البقرة لأن عدة المتوفَّى عنها زوجها في البقرة ﴿أربعة أشهر وعشرًا﴾، وفي سورة الطلاق [وضع] الحمل بقوله: ﴿وأُولات الأحمال أجلهنّ أن يضعْن حملهنّ﴾ [الطلاق: ٤] .\n(فضَمَّزَ لي) قد اختلف في ضبط هذه اللفظة، فقيل: هي بالضاد المعجمة ⦗١١٧⦘ والزاي، وقيل: بالراء، وقيل: بالنون، والأول أشبهها، يقال: ضَمَز: إذا سكت، وضَمَّزَ غيره: أسْكتَه هو.\n(من شاء لاعنته) أراد بقوله من شاء لاعنته، أي: جعلتُ لعنةَ الله على أحدنا إن أخطأ في القول الذي نذهب إليه.\n_________\n(١) كذا في الأصل وفي نسخ البخاري المطبوعة: محمد بن سيرين، وفي المطبوع: من جامع الأصول أبو سلمة بن عبد الرحمن، وهو خطأ.\n(٢) هو محمد بن سيرين.\n(٣) رواه البخاري ٨ / ١٤٥ و٥٠١ في تفسير سورة البقرة، باب ﴿والذي يتوفون منكم ويذرون أزواجًا يتربصن بأنفسهن أربعة أشهر وعشرًا﴾، وفي تفسير سورة الطلاق، باب ﴿وأولات الأحمال أجلهن أن يضعن حملهن﴾، والنسائي ٦ / ١٩٦ و١٩٧ في الطلاق باب عدة الحامل المتوفى عنها زوجها، وأبو داود رقم (٢٣٠٧) في الطلاق، باب عدة الحامل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٥٣٢) حدثنا حبان حدثنا عبد الله أخبرنا عبد الله بن عون عن محمد بن سيرين فذكره.\nوأخرجه النسائي (٦/١٩٦) أخبرنا محمد بن عبد الأعلى قال: حدثنا خالد قال: حدثنا ابن عون عن محمد فذكره وأخرجه أبو داود (٧/٢٣٨) حدثنا عثمان بن أبي شيبة ومحمد بن العلاء، قال عثمان: حدثنا وقال ابن العلاء: أخبرنا أبو معاوية، ثنا الأعمش، عن مسلم، عن مسروق. عن عبد الله فذكره.","vol":"8","page":114},{"text":"٥٩٦٣ - (ط) نافع - مولى ابن عمر - ﵀ - «أن عبد الله بن عمر سئل عن المرأة يُتَوَفَّى عنها زوجُها وهي حامل؟ فقال: إذا وضعت فقد حَلَّتْ، فأخبره رجل كان عنده: أن عمر قال: لو وَلَدتْ وزوجُها على السرير لم يُدْفَن بعدُ: حلّت» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٨٩ في الطلاق، باب عدة المتوفى عنها زوجها إذا كانت حاملًا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٨٤) عن نافع عن ابن عمر فذكره.","vol":"8","page":117},{"text":"٥٩٦٤ - (د) عمرو بن العاص - ﵁ - قال: «لا تُلَبِّسُوا علينا سُنَّةَ نبينا (١) عِدَّةُ المتوفَّى عنها أربعة أشهر وعشر - يعني: في أُمّ الولد» . أَخرجه أبو داود (٢) . ⦗١١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تُلَبِّسُوا) التَّلْبيس: التَّخليط والتَّشكيك.\n_________\n(١) في بعض نسخ أبي داود المطبوعة: لا تلبسو علينا سنة، وفي بعضها: لا تلبسوا علينا سنته، وفي بعضها: لا تلبسوا علينا السنة، وفي \" مختصر سنن أبي داود \" للمنذري: لا تلبسوا علينا سنة نبينا، كما في أصلنا، قال ابن القيم: قال الدارقطني: الصواب: لا تلبسوا علينا، موقوف يعني: لم يذكر فيه: سنة نبينا.\n(٢) رقم (٢٣٠٨) في الطلاق، باب في عدة أم الولد، وفي إسناده مطر بن طهمان الوراق أبو رجاء السلمي وهو كثير الخطأ، وقال الإمام أحمد: هذا حديث منكر. وقد اختلف الفقهاء في عدتها، فالصحيح أنه حيضة، وهو المشهور عن أحمد، وهو قول ابن عمر، وعثمان، وعائشة، وإليه ذهب مالك، والشافعي، وأبو ثور، وغيرهم، وعن أحمد رواية أخرى: تعتد أربعة ⦗١١٨⦘ أشهر وعشرًا، كما في حديث الباب، وفيه ضعف كما رأيت، وهو قول سعيد بن المسيب، وابن سيرين، وسعيد بن جبير، ومجاهد، وخلاس بن عمرو، وعمر بن عبد العزيز، والزهري، والأوزاعي، وإسحاق، وعن أحمد رواية ثالثة: تعتد شهرين وخمسة أيام، حكاها أبو الخطاب، وهي رواية منكرة عنه، قال أبو محمد المقدسي: ولا أظنها صحيحة، وقال أبو حنيفة وأصحابه: عدتها ثلاث حيض، ويروى ذلك عن علي وابن مسعود، وهو قول عطاء، وإبراهيم النخعي، والثوري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٠٨) حدثنا قتيبة بن سعيد أن محمد بن جعفر حدثهم (ح) وحدثنا ابن المثنى ثنا عبد الأعلى عن سعيد عن مطر عن رجاء بن حيوة عن قبيصة بن ذؤيب عن عمرو بن العاص.\nوفي إسناده مطر بن طهمان الوراق أبو رجاء السلمي وهو كثير الخطأ وقال الإمام أحمد هذا حديث منكر.","vol":"8","page":117},{"text":"٥٩٦٥ - (ط) نافع - مولى ابن عمر - ﵀ - أن ابن عمر كان يقول: «عِدَّة أُمّ الولد إِذا تُوفِّي عنها سيدها: حيضة» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٩٣ في الطلاق، باب في عدة أم الولد إذا توفي عنها سيدها، وإسناده صحيح، قال مالك: وهو الأمر عندنا، قال: وإن لم تكن ممن تحيض فعدتها ثلاثة أشهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٨٩) عن نافع عن ابن عمر.","vol":"8","page":118},{"text":"<span data-type=\"title\" id=toc-1294>الفصل الثالث: في الاستبراء</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاستبراء) اختبار الأمة بحيضة قبل الوطء، وهو طلب البراءة من حمل ربما يكون معها.\n٥٩٦٦ - (م د ت س) أبو سعيد الخدري - ﵁ - «أَنَّ رسولَ الله - ﷺ-[يوم حنين] بعث جيشًا إلى أوطاس، فلقي عدوًّا، ⦗١١٩⦘ فقاتلوهم، فظهروا عليهم، فأصابوا لهم سَبَايا، فكأنَّ ناسًا من أصحابِ رسولِ الله - ﷺ- تَحَرَّجوا من غِشْيانهنّ من أجل أزواجهنّ من المشركين، فأنزل الله - ﷿ - في ذلك ﴿والمُحْصَنَاتُ مِنَ النِّسَاءِ إلاَّ مَا مَلَكَتْ أيْمَانُكُمْ﴾ [النساء: ٢٤] أَي: فهنَّ لكم حلال إذا انقضت عدَّتهن» .\nوفي رواية بمعناه، غير أنه قال: «إلا ما ملكت أيمانكم منهنَّ فحلال لكم»، ولم يذكر: «إذا انقضت عدتهن» .\nوفي أخرى قال: «أَصابوا سَبَايا من أَوطاس (١) لهنَّ أزواج، فتحرَّجوا، فأُنزلت هذه الآية: ﴿والمحصنات من النساء إلا ما ملكت أيمانكم» أخرجه مسلم.\nوفي رواية الترمذي: قال: «أَصَبْنا سَبايا يوم أوطاس ولَهُنَّ أزواج في قومِهِنَّ، فذكروا ذلك للنبيِّ - ﷺ- فنزلت: ﴿والمُحْصَنَاتُ مِنَ النِّسَاءِ إِلاَّ مَا مَلَكَتْ أيْمَانُكُمْ﴾ [النساء: ٢٤]» .\nوأخرج أبو داود، والنسائي الأولى.\nولأبي داود عن أبي سعيد - ورفعه -: أنه قال في سبايا أوطاس: «لا توطَأ حامل حتى تضعَ، ولا غيرُ ذات حمل حتى تحيضَ حيضة» (٢) . ⦗١٢٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَبَايا) السبايا جمع سَبِيَّة، وهي المرأة تُسَبْى، أي: تُؤسَر.\n(تحرّجوا) تحرَّجت من فِعل الشيء، أي: تجنَّبتُه، وهو من الحرج: الإثم.\n(غِشيانهنَّ) الغشيان: إتيانُ النساء ومجامعتُهن.\n(المحصنات) جمع محصنة، وهي المرأة التي أحصنها زوجها، وحَصُنت المرأة تَحْصُن: إذا عَفَّتْ عن الرِّيبة.\n_________\n(١) وفي نسخ مسلم المطبوعة: يوم أوطاس.\n(٢) رواه مسلم رقم (١٤٥٦) في الرضاع، باب جواز وطء المسبية بعد الاستبراء، والترمذي رقم (١١٣٢) في النكاح، باب ما جاء في الرجل يسبي الأمة ولها زوج هل يحل له أن يطأها، وأبو داود رقم (٢١٥٥) و(٢١٥٧) في النكاح، باب في وطء السبايا، والنسائي ٦ / ١١٠ في النكاح، باب تأويل قول الله ﷿: ﴿والمحصنات من النساء إلا ما ملكت أيمانكم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٨٤) قال: حدثنا ابن أبي عدي، عن سعيد. وفيه (٣/٨٤) أيضا قال: حدثنا بهز، وعفان، قالا: حدثنا همام ومسلم (٤/١٧٠) قال: حدثنا عبيد الله بن عمر بن ميسرة القواريري، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد بن أبي عروبة. (ح) وحدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، قالوا: حدثنا عبد الأعلى، عن سعيد. وفي (٤/١٧١) قال: وحدثنيه يحيى بن حبيب الحارثي، قال: حدثنا خالد يعني ابن الحارث، قال: حدثنا شعبة. وأبو داود (٢١٥٥) قال: حدثنا عبيد الله بن عمر بن ميسرة، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد. والترمذي (١١٣٢، ٣٠١٦) قال: حدثنا عبد بن حميد، قال: أخبرنا حبان بن هلال، قال: حدثنا همام بن يحيى. والنسائي (٦/١١٠) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد. وفي الكبرى تحفة الأشراف (٤٤٣٤) عن إسماعيل بن مسعود، عن خالد بن الحارث، عن سعيد بن أبي عروبة.\nثلاثتهم - همام، وسعيد، وشعبة - عن قتادة، عن صالح أبي الخليل، عن أبي علقمة، فذكره.\n(*) أخرجه أحمد (٣/٧٢) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان، عن عثمان عن النبي ومسلم (٤/١٧١) قال: وحدثنيه يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث، قال: حدثنا شعبة، عن قتادة (ح) وحدثني يحيى بن حبيب، قال: حدثنا خالد يعني ابن الحارث، قال: حدثنا سعيد، عن قتادة. والترمذي (١١٣٢) (٣٠١٧) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم، قال: حدثنا عثمان البتي. والنسائي في الكبرى تحفة الأشراف (٤٠٧٧) عن أحمد بن سليمان الرهاوي، عن معاوية بن هشام، عن سفيان وهو الثوري، عن عثمان البتي. (ح) وعن يحيى بن حكيم، عن غندر، عن شعبة، عن عثمان البتي.\nكلاهما - عثمان، وقتادة - عن أبي الخليل، عن أبي سعيد، فذكره. ليس فيه أبو علقمة.","vol":"8","page":118},{"text":"٥٩٦٧ - (س) عبد الله بن عباس - ﵄ - قال: «نهى رسول الله - ﷺ- عن بيع المغانم حتى تُقْسَم، وعن الحَبَالَى أن يوطَأنَ، حتى يضعنَ ما في بطونهن، وعن لحم كل ذي ناب من السباع» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٣٠١ في البيوع، باب بيع المغانم قبل أن تقسم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٣٠١) أخبرنا أحمد بن حفص بن عبد الله قال: حدثني أبي قال: حدثني إبراهيم عن يحيى بن سعيد بن عمرو بن شعيب عن عبد الله بن أبي نجيح عن مجاهد عن ابن عباس فذكره.","vol":"8","page":120},{"text":"٥٩٦٨ - (ت) العرباض بن سارية - ﵁ -: «أن رسولَ الله - ﷺ- نهى أن تُوطَأ السبايا حتى يَضَعْنَ ما في بطونهنّ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٦٤) في السير، باب ما جاء في كراهية وطء الحبالى من السبايا، وهو حديث حسن بشواهده، منها الذي قبله والذي بعده، وقال الترمذي: وفي الباب عن رويفع، وقال: والعمل على هذا عند أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٢٧) والترمذي (١٤٧٤) قال: حدثنا محمد بن يحيى، وغير واحد. وفي (١٥٦٤) قال: حدثنا محمد بن يحيى النيسابوري.\nكلاهما - أحمد بن حنبل، ومحمد بن يحيى - قالا: حدثنا أبو عاصم، قال: حدثنا وهب بن خالد الحمصي، قال: حدثتني أم حبيبة بنت العرباض بن سارية، فذكرته.","vol":"8","page":120},{"text":"٥٩٦٩ - (د ت) رُوَيفع بن ثابت الأنصاري - ﵁ - قال حَنَش الصَّنْعاني: قام رُوَيْفِع فينا خطيبًا، فقال: «أَمَا إني لا أقول لكم ⦗١٢١⦘ إلا ما سمعت رسولَ الله - ﷺ- يقول يوم حنين، قال: لا يَحِلُّ لامْرِئ يُؤمن بالله واليوم الآخر أَن يسقيَ ماءه زرعَ غَيره - يعني: إتيانَ الحبالى -، ولا يَحِلُّ لامْرئ يؤمن بالله واليوم الآخر أن يقع على امرأَة من سَبْي حتى يَسْتَبْرِئَها، ولا يحلُّ لامرئ يُؤمن بالله واليوم الآخر أن يَبِيعَ مَغْنَمًا حتى يُقْسَمَ» .\nوفي رواية (١) بهذا الحديث قال: «حتى يستبرئها بحيضة»، زاد فيه: «بحيضة»، وهو وهم من أبي معاوية (٢)، وهو صحيح في حديث أبي سعيد (٣) «ومن كان يُؤمن بالله واليوم الآخر فلا يركبُ دابّة من فَيْءِ المسلمين حتى إِذا أَعْجَفَهَا رَدَّها فيه، ومن كان يؤمن بالله واليوم الآخر فلا يَلْبَسْ ثوبًا من فَيْءِ المسلمينَ حتى إِذا أَخْلقه ردَّه فيه» .\nقال أبو داود: «يستبرئها بحيضة» ليس بمحفوظ، وهو وهم من أَبي معاوية (٤)، أخرجه أبو داود.\nوأخرج الترمذي منه طَرَفًا أن رسولَ الله - ﷺ- قال: «من كان يؤمن بالله واليوم الآخر فلا يسقِ ماءه زرع غيره» (٥) . ⦗١٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَيء) الفيئ: هو ما يحصل للمسلمين من أموال الكفار بغير قتال.\n(أعْجَفَها) أعجف الدابة: إذا هزلها، والعَجْفُ: الهُزال.\n_________\n(١) هذه الرواية لأبي داود.\n(٢) هو أبو معاوية الضرير واسمه محمد بن خازم الكوفي، وقد عمي وهو صغير، وهو أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره.\n(٣) في المطبوع: في حديث أبي مسعود، وهو خطأ، وحديث أبي سعيد رواه أحمد وأبو داود والحاكم عن أبي سعيد أن النبي ﷺ قال في سبايا أوطاس: \" لا توطأ حامل حتى تضع، ولا غير ذات حمل حتى تحيض حيضة \"، قال الحافظ في \" التلخيص \"، وإسناده حسن.\n(٤) يعني أبا معاوية الضرير.\n(٥) رواه أبو داود رقم (٢١٥٨) و(٢١٥٩) في النكاح، باب في وطء السبايا، والترمذي رقم (١١٣١) في النكاح، باب ما جاء في الرجل يشتري الجارية وهي حامل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وأبو داود في النكاح (٤٥: ٤) عن النفيلي، عن محمد بن سلمة و(٤٥: ٥) عن سعيد بن منصور، عن أبي معاوية.\nكلاهما عن ابن إسحاق، عن يزيد بن أبي حبيب، عن أبي مرزوق، عن حنش الصنعاني، عن رويفع ابن ثابت الأنصاري وفي الجهاد (١٤١) عن سعيد بن منصور وعثمان بن أبي شيبة.\nكلاهما - عن أبي معاوية بقصة الدابة وقصة الثوب، ولم يذكر أول الحديث والترمذي في النكاح (٣٤) عن عمر بن حفص الشيباني البصري، عن ابن وهب، عن يحيى بن أيوب عن ربيعة بن سليم، عن بسر بن عبيد الله عن رويفع بن ثابت الأنصاري وقال: حسن. الأشراف (٣/١٧٤) .","vol":"8","page":120},{"text":"٥٩٧٠ - (م د) أبو الدرداء - ﵁ -: «أن رسول الله - ﷺ- نظر في بعض أَسْفَارِه إلى امرأَة مُجِحٍّ بباب فُسطاط، فسأل عنها؟ فقالوا: هذه أَمَة لفلان، فقال: لعله يُريد أَن يُلِمَّ بها؟ فقالوا: نعم يا رسول الله، فقال: لقد هَمَمْتُ أن أَلْعَنَهُ لَعنًا يدخل معه قبرَه، كيف يُوَرِّثُه وهو لا يَحلّ له؟ أو كيف يستخدمه وهو لا يحلّ له؟» أخرجه مسلم، وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُجَحٍّ) أجَحَّت المرأة فهي مُجِحٌّ: إذا حملت ودنا وقت ولادها.\n(فُسطاط) الفُسْطاط: الخيمة الكبيرة.\n(ألَمَّ بها) يُلِمُّ: إذا قاربها، والمرد به هاهنا: الجماع.\n(يورِّثُه ويستخدمه) الضمير في يورِّثه ويستخدمه راجع إلى الولد الذي في بطنها، والمعنى: أن أمرها مشكل، إن كان ولده: لم يحل له استعباده، وإن كان ولد غيره: لم يحلَّ له توريثه.\n_________\n(١) رواه مسلم رقم (١٤٤١) في النكاح، باب تحريم وطء الحامل المسبية، وأبو داود رقم (٢١٥٦) في النكاح، باب في وطء السبايا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في النكاح (٢٣:١) عن أبي موسى، عن غندر و(٢٣:٢) عن أبي بكر بن أبي شيبة، عن يزيد بن هارون (٢٣:٢) عن بندار، عن أبي داود الطيالسي وأبو داود فيه النكاح (٤٥:٢) عن النفيلي، عن مسكين بن بكير.\nأربعتهم عن شعبة، عن يزيد بن حمير، عن عبد الرحمن بن جبير بن نفير، عن نفير، عن أبيه عن أبي الدرداء. الأشراف (٨/٢١٩) .","vol":"8","page":122},{"text":"٥٩٧١ - () عبد الرحمن بن جبير بن نفير - ﵀ - «أنَّ رسولَ الله - ﷺ- مَرَّ في بعضِ غَزَوَاتِه على قوم يَتغذَّوْن، فدعاه رجل منهم، فجاءه، فرأى امرأة تخدُمهم ضخمةَ البطن، فقال: ما هذه؟ قالوا: جارية اشتراها فلان من السَّبْي، قال: وهل يطؤها؟ قالوا: نعم، قال: وكيف يَرِقُّه وقد غذا في سمعه وبصره؟ أم كيف يُوَرِّثُه، وليس منه؟ لقد هممتُ أن أَلْعَنَه لعنًا يدخل معه القبرَ، قال: فأعتق رسولُ الله - ﷺ- ولدَها» .\nوفي رواية: جعل الخطاب له بالكاف، أي «أَلعَنَكَ لعنًا يدخل معكَ القبر» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وإسناده معضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده معضل.","vol":"8","page":123},{"text":"٥٩٧٢ - () مالك بن أنس - ﵀ - قال: «بلغني أنَّ رسولَ الله - ﷺ- كان يأمر باستبراءِ الإماء بحيضة إن كانت ممن تحيض، وثلاثة أشهر إن كانت ممن لا تحيض، وينهى عن سقي ماءِ الغير» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وإسناده معضل، ولم نره في المرفوع هكذا، وإنما روى مالك عن يحيى بن سعيد عن القاسم بن محمد أنه كان يقول: عدة أم الولد إذا توفي عنها سيدها حيضة، قال مالك: وهو الأمر عندنا، قال: وإن لم تكن ممن تحيض فعدتها ثلاثة أشهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده معضل: وقد روى مالك عن يحيى بن سعيد عن القاسم بن محمد أنه كان يقول: عدة أم الولد إذا توفي عنها سيدها حيضة قال مالك: وهو الأمر عندنا، وقال: وإن لم تكن ممن تحيض فعدتها ثلاثة أشهر.","vol":"8","page":123},{"text":"٥٩٧٣ - () عمر بن الخطاب - ﵁ - قال: «لا تُوطأ حامل حتى تضعَ، وأما الحرائر: فقد مَضت السُّنَّةُ فيهن بأن يُؤمَرْنَ بالعِدَّة» . ⦗١٢٤⦘ أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"8","page":123},{"text":"٥٩٧٤ - (خ) عبد الله بن عمر - ﵄ - قال: «إذا وُهِبَت الوليدة التي توطَأ، أَو بِيعَتْ، أَو أُعْتِقَتْ: فَلْتَسْتَبْرِئ رَحِمَها بحيضة، ولا تَستَبرأُ العَذْرَاءُ» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكر البخاري تعليقًا ٤ / ٣٥١ في البيوع، باب هل يسافر بالجارية قبل أن يستبرئها، قال الحافظ في \" الفتح \": أما قوله الأول، فوصله ابن أبي شيبة من طريق عبد الله عن نافع عنه، وأما قوله: ولا تستبرأ العذراء، فوصله عبد الرزاق من طريق أيوب عن نافع عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٤/٣٥١) في البيوع، باب هل يسافر بالجارية قبل أن يستبرئها. قال الحافظ في الفتح: أما قوله الأول، فوصله ابن أبي شيبة من طريق عبد الله عن نافع عنه، وأما قوله:لا تستبرأ العذراء، فوصله عبد الرزاق من طريق أيوب عن نافع عنه.","vol":"8","page":124},{"text":"<span data-type=\"title\" id=toc-1295>الباب الثاني: في أحكام المعتدَّات</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1296>الفصل الأول: في السكنى والنفقة</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1297>الفرع الأول: في المطلقة</span>\n٥٩٧٥ - (خ م ط د) عائشة - ﵂ - قال يحيى بن سعيد: إنه سمع القاسم بن محمد، وسليمان بن يسار يذكران: «أن يحيى بن سعيد بن العاص طلّق بنت عبد الرحمن بن الحكم، فَانْتَقَلها عبد الرحمن، فأرسلت عائشةُ أُمُّ المؤمنين إلى مَروَان - وهو أميرُ المدينة - اتَّقِ الله، وَارْدُدْها إلى بيتها، قال مروان - في حديث سليمان -: إن عبد الرحمن غلبني - وقال في حديث القاسم -: أوَمَا بَلغكِ شَأنُ فاطمةَ بنتِ قيس؟ قالت: لا يضرُّكَ أن لا تذكر حديث فاطمة، فقال مروان: إن كان بِكِ شرّ فَحَسبكِ ما بين هذين من الشر» . ⦗١٢٦⦘\nقال البخاري: وزاد ابن أبي الزِّناد عن هشام عن أبيه قال: عابَتْ عائشةُ ذلك أشدَّ العيب، وقالت: إن فاطمةَ كانت في مكان وَحْش، فخيفَ على ناحيتها، فأرخَص لها النبيُّ - ﷺ-.\nوفي رواية عن عروة قال: «تزوجَ يحيى بنُ سعيد بن العاص بنتَ عبد الرحمن بن الحكم، فأخرجها من عنده، فَعَاب ذلك عليهم عروةُ، فقالوا: إنَّ فاطمة قد خرجت، قال عروةُ: فأتيتُ عائشةَ وأخبرتُها بذلك، فقالت: ما لفاطمةَ خير في أنْ تَذْكُرَ هذا الحديث» .\nوفي أخرى: أن عائشةَ قالت: «ما لفاطمة؟ أَلا تَتَّقي الله في قولها: لا سُكنى، ولا نَفَقَة» .\nوفي أخرى «أن عروةَ قال لعائشة: ألم تَرَيْ إلى فُلانةَ بنتِ الحَكم، طلّقها زوجُها أَلبَتَّةَ فخرجت؟ فقالت: بئسما صنعتْ، فقال: أَلم تسمعي إلى قول فاطمةَ؟ فقالت: أما إنه لا خيرَ لها في ذِكْر ذلك» .\nوفي أخرى أيضًا: أنها قالت: «ما لفاطمةَ خير أن تَذْكُرَ هذا - يعني قولها: لا سكنى، ولا نفقة» .\nأخرج البخاري الروايات جميعَها إلا الآخرة.\nوأخرج مسلم الآخرةَ، والتي قبلها، والثانية.\nوأخرج الموطأ الرواية الأولى إِلى قوله: «ما بين هذين من الشر» . ⦗١٢٧⦘\nوأخرج أبو داود الرواية الأولى بالزيادة.\nوله في أخرى عن عروةَ: «أنه قيل لعائشة: أَلم تَرَيْ إلى قول فاطمة؟ قالت: أما إنه لا خير لها في ذِكْرِ ذلك» .\nوفي أخرى عن سليمان بن يسار - في خروج فاطمة - قال: «إنما كان ذلك من سُوءِ الخُلُق» .\nوفي رواية عن عروة قال: «لقد عابت ذلك عائشةُ أشدَّ العيب - يعني حديثَ فاطمةَ بنتِ قيس - وقالت: إن فاطمةَ كانت في مكان وَحْش، فَخِيف على ناحيتها، فلذلك أرخصَ رسولُ الله - ﷺ- لها» .\nوزاد في أُخرى «لأنه كان خَشِيَ عليها في مسكن زوجها: أنْ يُقْتَحَمَ عليها، أو تَبْذُوَ على أهلها بفاحشة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مكان وَحْش) وبلد وحش، وأرض وحشة، أي: قفر لا أنيس فيه.\n(ناحيتها) الناحية: المكان المنفرد، وناحية الإنسان: مكانه، وقد يعبَّر ⦗١٢٨⦘ به عنه، تقول: خفت على ناحيته، أي: خفت عليه.\n(تَبذو) بذاء لسانها، أي فُحش قولها، ورَداءَته.\n_________\n(١) رواه البخاري ٩ / ٤٢١ و٤٢٢ في الطلاق، باب قصة فاطمة بنت قيس، وباب المطلقة إذا خشي عليها في مسكن زوجها أن يقتحم عليها، ومسلم رقم (١٤٨١) و(١٤٨٢) في الطلاق، باب المطلقة لا نفقة لها، والموطأ ٢ / ٥٧٩ في الطلاق، باب ما جاء في عدة المرأة في بيتها، وأبو داود رقم (٢٢٩٢) و(٢٢٩٣) و(٢٢٩٤) و(٢٢٩٥) في الطلاق، باب من أنكر النفقة على فاطمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/٢٠٠) قال: حدثنا أبو كريب. قال: حدثنا أبو أسامة، عن هشام، قال: حدثني أبي فذكره.\n(*) وأخرجه البخاري (٧/٧٥) قال: حدثني حبان. قال: أخبرنا عبد الله، قال: أخبرنا ابن جريج، عن ابن شهاب، عن عروة، أن عائشة أنكرت ذلك على فاطمة.\nوأخرجه أبو داود (٢٢٩٣) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان، عن عبد الرحمن بن القاسم، عن أبيه، عن عروة بن الزبير، أنه قيل لعائشة: ألم تري إلى قول فاطمة؟ قالت: أما إنه لا خير لها في ذكر ذلك.","vol":"8","page":125},{"text":"٥٩٧٦ - (م ط د ت س) فاطمة بنت قيس - ﵂ - قال أبو سلمة بن عبد الرحمن عنها: «إن أبا عمرو بن حفص طلَّقها أَلبَتَّةَ وهو غائب فأرسل إِليها وَكِيلُه بشعير، فَسَخِطَتْهُ، فقال: والله مالكِ علينا من شيء، فجاءت رسولَ الله - ﷺ-، فذكرتْ ذلك له، فقال: ليس لكِ عليه نفقة، فأمرها أن تعتدَّ في بيت أم شَريك، ثم قال: تلك امرأة يَغْشَاها أصحابي، اعْتَدِّي عند ابن أُمّ مكتوم، فإنه رجل أعمى، تَضَعِين ثيابكِ، فإذا حَلَلْتِ فَآذِنيني، قالت: فلما حَلَلْت ذكرتُ له: أنَّ معاويةَ بن أبي سفيان، وأبا جَهم خَطَباني، فقال رسولُ الله - ﷺ-: أمَّا أبو جَهْم فلا يضع عَصَاه عن عاتقه، وأما معاويةُ فَصُعْلوك لا مالَ له، انكحي أُسَامةَ بنَ زيد، فكرِهَته، ثم قال: انكحي أسامةَ، فَنكَحته، فجعلَ الله فيه خيرًا، واغْتَبَطت» .\nوفي رواية عنها: «أنه طلّقها زوجها في عهد النبيِّ - ﷺ-، وكان أَنْفَق عليها نفقة دُونًا، فلما رَأَتْ ذلك قالت: والله لأُعْلِمَنَّ رسولَ الله - ﷺ-، فإن كانت لي نفقة أَخذتُ الذي يُصلِحُني، وإن لم يكن لي نفقة لم آخذْ منه شيئًا، قالت: فذكرتُ ذلك لرسولِ الله - ﷺ-، فقال: لا نَفَقَة لكِ، ولا سُكْنى» . ⦗١٢٩⦘\nوفي أخرى «أن فاطمةَ بنت قيس - أخت الضحاكِ بن قيس - أخبرتْه أن أبا حفص بنَ المغيرة المخزوميَّ طلّقها ثلاثًا، ثم انطلق إلى اليمن، فقال لها أهلُه: ليس لك علينا نفقة، فانطلق خالدُ بنُ الوليد في نَفَر، فَأَتَوْا رسولَ الله - ﷺ- في بيت ميمونةَ، فقالوا: إن أبا حفص طلق امرأته ثلاثًا، فهل لها من نفقة؟ فقال رسولُ الله - ﷺ-: ليست لها نفقة، وعليها العدَّة، وأرسل إليها: [أن] لا تَسْبِقِيني بنفسكِ، وأمرها أن تنتقل إلى أم شريك، ثم أرسل إليها: أنَّ أُمَّ شريك يأتيها المهاجرون الأوَّلون، فانطلقي إلى ابن أم مكتوم الأعمى، فإنكِ إِذا وَضَعْتِ خِمَارَكِ لم يَركِ، فانطلقت إِليه، فلما مضت عِدَّتُها أنكحها رسولُ الله - ﷺ- أسامةَ بنَ زيد بن حارثة» .\nوفي أخرى «أن فاطمةَ أخبرته: أنها كانت تحتَ أبي عمرو بن حفص بن المغيرة، وطَلقها آخِرَ ثلاثِ تطلِيقات، فزعمت أنها جاءتْ رسولَ الله - ﷺ- تستفتيه في خروجها من بيتها، فأمرها أن تنتقلَ إلى ابن أُم مكتوم الأعمى، فأبى مروانُ أن يُصدِّقَهُ في خروج المطلَّقةِ من بيتها، وقال عروة: إِن عائشةَ أنكرتْ ذلك على فاطمةَ بنت قيس» .\nوفي رواية عبيد الله بن عبد الله بن عتبة «أن أبا عمرو بن حفص بن المغيرة خرج مع علي بن أبي طالب إلى اليمن، فأرسل إلى امرأته فاطمةَ بنتِ قيس بتطليقة [كانت] بَقيَتْ من طلاقها، فأمر لها الحارث بن هشام، وعياش بن أبي ربيعة ⦗١٣٠⦘ بنفقة، فقالا لها: والله ما لكِ نفقة، إلا أن تكوني حاملًا، فأتت النبيَّ - ﷺ- فذكرت له قولَهما، فقال: لا نَفقةَ لكِ، فاستأذنتْه في الانتقال، فأذِنَ لها، فقالتْ: أين يا رسولَ الله؟ فقال: إلى ابن أُمِّ مكتوم - وكان أعمى - تضع ثيابها عنده، ولا يراها، فلما مضت عِدَّتُها أَنكَحَها النبيُّ - ﷺ- أسامةَ بن زيد، فأرسلَ إِليها مَرْوانُ قَبيصةَ بنَ ذُؤَيب يسألُها عن الحديث؟ فحدَّثتْه به، فقال مروانُ: لم نَسْمَعْ هذا الحديث إلا من امرأة، سنأخذ بالعصمة التي وجدْنا الناس عليها، فقالت فاطمةُ - حين بلغها قولُ مروانَ - فَبَيني وبينَكم القرآنُ، قال الله ﷿: ﴿لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلا يَخْرُجْنَ إلاَّ أَنْ يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ وَتِلكَ حُدُودُ الله وَمَنْ يَتَعَدَّ حُدُودَ اللهِ فَقَدْ ظَلَمَ نَفْسَه لا تَدْرِي لَعَلَّ الله يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ [الطلاق: ١] قالت: هذا لمن كانت له مُرَاجعة، فأيُّ أَمر يحدُثُ بعد الثلاث؟ فكيف تقولون: لا نفقةَ لها إذا لم تكن حاملًا؟ فَعلامَ تحبسونها؟» . قال الحميديُّ: قال أبو مسعود الدمشقيُّ: حديثُ عبيد الله بن عبد الله [بن عتبة] بقصة طلاق فاطمة مرسل.\nوفي رواية الشعبيِّ قال: «دخلتُ على فاطمةَ بنتِ قيس، فسألتُها عن قضاءِ رسولِ الله - ﷺ- عليها؟ فقالت: طَلّقَها زوجُها البَتَّةَ، قالت: فخاصمتهُ إلى رسولِ الله - ﷺ- في السُّكْنى والنفقة، قالت: فلم يجعلْ لي سُكنى ولا ⦗١٣١⦘ نفقة، وأمرني أَنْ أَعْتَدَّ في بيت ابن أُمِّ مكتوم» .\nوفي أخرى عنه قال: «دخلنا على فاطمةَ بنتِ قيس، فأتْحَفَتْنَا برُطَبِ ابنِ طاب، وَسَقَتْنَا سَوِيقَ سُلْت، فسألتُها عن المطلقة ثلاثًا: أين تعتدُّ؟ قالت: طلقني بَعلي ثلاثًا، فأذن لي النبيُّ - ﷺ- أَن أَعتدَّ في أهلي» .\nوله في أخرى قالت فاطمةُ عن النبيِّ - ﷺ- في المطلقة ثلاثًا -: «ليس لها سكنى ولا نفقة» .\nوفي رواية له عن فاطمةَ قالت: «طلّقني زوجي ثلاثًا، فأَرَدْتُ النُّقْلةَ، فأتيتُ النبيَّ - ﷺ-، فقال: انْتَقِلي إلى بيتِ ابنِ عَمِّكِ عمرو بنِ أُمِّ مكتوم [فاعْتدِّي عنده]» .\nوفي رواية أبي إسحاق قال: «كنتُ مع الأسودِ بن يزيد جالسًا في المسجد الأعظم، ومعنا الشعبيُّ، فحدَّثَ الشعبيُّ بحديثِ فاطمةَ بنتِ قيس: أن رسولَ الله - ﷺ- لم يجعلْ لها سُكنى، ولا نفقة، فأخذ الأسودُ كَفًّا من حصى، فَحَصَبه به، وقال: ويلك، تُحدِّثُ بمثل هذا؟ قال عمر: لا نتركُ كتابَ الله وسُنّةَ نبيِّنا لقولِ امرأة، لا ندري لعلَّها حَفِظَتْ، أم نَسِيتْ؟ لها السكنى، والنفقةُ، قال الله ﷿: ﴿لا تُخْرِجُوهنَّ من بُيُوتِهِنَّ وَلا يَخْرُجْنَ إلاَّ أنْ يَأتِينَ بفاحِشةٍ مُّبيِّنة﴾ [الطلاق: ١]» .\nوفي رواية أبي بكر بن أبي الجهم قال: «سمعتُ فاطمةَ بنتِ قيس ⦗١٣٢⦘ تقول: إِنَّ زوجَها طلّقها ثلاثًا، فلم يجعلْ لها رسولُ الله - ﷺ- سكنى، ولا نفقةَ، قالت: قال لي النبيُّ - ﷺ-: إذا حَلَلْتِ فآذِنيني، فآذَنْتهُ، فخطبها معاويةُ، وأبو جهم، وأسامةُ بنُ زيد، فقال رسولُ الله - ﷺ-: أمَّا معاويةُ فرجل تَرِب، لا مال له، وأما أبو جهم: فرجل ضَرَّاب للنساء، ولكنْ أُسامة، فقالتْ بيدها هكذا، أسامةُ، أسامةُ؟ فقال لها رسولُ الله -ﷺ-: طاعةُ الله، وطاعةُ رسوله خير لكِ، قالت: فتزوجتُ (١)، فاغْتَبَطتُ» .\nوله في أخرى قال: سمعتُ فاطمةَ بنتَ قيس تقول: «أرسل إليَّ زوجي أبو عمرو بن حفص بن المغيرة عيّاشَ بن أبي ربيعة بطلاقي، وأرسل معه بخمسةِ آصُعِ تمر، وخمسةِ آصعِ شعير، فقلت: أما لي نفقة إلا هذا، ولا أعتدُّ في منزلكم؟ قال: لا، قالت: فشددتُ عليَّ ثيابي، وأتيتُ رسولَ الله - ﷺ-، فقال: كم طلقكِ؟ قلت: ثلاثًا، قال: صَدَقَ، ليس لكِ نفقة، اعتدِّي في بيت ابنِ عَمِّكِ ابنِ أُمِّ مكتوم، فإنه ضرير البصر، تُلْقِينَ ثَوْبَكِ عنده، فإذا انقضَت عِدَّتُك فآذنيني، قالت: فخطبني خُطَّاب منهم معاويةُ، وأبو الجهم، فقال النبيُّ - ﷺ-: إنَّ معاويةَ تَرِب، خفيفُ الحال، وأبو الجهم: منه شِدَّة على النساء - أو يضرب النساء، أو نحو هذا - ولكن عليكِ بأسامةَ بن زيد» .\nوفي أخرى قال: «دخلتُ أنا وأبو سلمةَ بنُ عبد الرحمن على فاطمةَ ⦗١٣٣⦘ بنت قيس، فسألناها؟ فقال: كنت عند أبي عمرو بنِ حفص بن المغيرة، فخرج في غزوة نَجْرَانَ ...» وساق الحديث.\nوزاد: «قالت: فَتزوَّجتُه، فشرَّفني الله بابن زيد، وكرَّمني بابن زيد (٢)» .\nوفي أخرى «دخلتُ أنا وأبو سلمةَ على فاطمةَ بنت قيس، زمنَ ابنِ الزُّبير، فحدَّثتْنَا: أنَّ زوجَها طلَّقها طلاقًا بَاتًا ...» وذكر الحديث.\nوفي رواية البهيِّ عن فاطمةَ قالت: طلقني زوجي ثلاثًا، فلم يجعلْ لي رسولُ الله - ﷺ- سكنى، ولا نفقة. هذه جميعها روايات مسلم.\nوأخرج الموطأ الرواية الأولى، وقال: «فاغْتبطتُ به» .\nوأخرج أبو داود الأولى، ونحوَ الثالثةِ والرابعةِ، والخامسةِ، وقال في أول الخامسة: عن عبيد الله، قال: «أرسلَ مَرْوَانُ إلى فاطمةَ فسألها؟ فأخبرتْهُ: أنَّها كانت عند أبي حفص، وكان النبيُّ - ﷺ- أَمَّرَ عليَّ بنَ أبي طالب على بعض اليمن - فخرج معه زوجها ...» وذكره، وقال بعد الرابعة: وكذلك رواه الشعبيُّ، والبهيُّ، وعطاء عن عبد الرحمن بن عاصم، وأبو بكر بن أبي الجهم، كُلُّهم عن فاطمةَ بنتِ قيس: «أنَّ زوجها طلّقها ثلاثًا» .\nوله في أخرى «أن زوجَها طلقها ثلاثًا، فلم يجعل لها النبيُّ - ﷺ- نفقة ولا سكنى» .\nوله في أخرى عن أبي إسحاق قال: «كنتُ في المسجد الجامع مع ⦗١٣٤⦘ الأسود، فقال: أتتْ فاطمةُ بنتُ قيس عمرَ بن الخطاب، فقال: ما كنَّا لِنَدَعَ كتابَ رَبِّنا وسُنّةَ نبيِّنا - ﷺ- لقولِ امرأة، لا ندري أَحَفِظَتْ أم لا» .\nوأخرج الترمذي رواية الشعبيِّ الأولى.\nوله في أخرى قال الشعبيُّ: قالت فاطمة بنت قيس: طلَّقني زوجي ثلاثًا، على عهدِ رسولِ الله - ﷺ-، فقال رسولُ الله - ﷺ-: لا سكنى، ولا نفقة، قال مغيرةُ: فذكرته لإبراهيم، فقال: قال عمر: لا ندع كتاب الله وسنَّة نبيِّنا - ﷺ- بقول امرأة لا ندري أَحَفِظت أم نَسِيَتْ، وكان عمر يجعل لها السكنى والنَفقةَ.\nوله في أخرى عن أبي بكر بن أبي الجهم قال: «دخلتُ أنا وأبو سلمة بنُ عبد الرحمن على فاطمةَ بنتِ قيس، فحدَّثَتْ: أَنَّ زوجَها طلَّقها ثلاثًا، ولم يجعلْ لها سكنى، ولا نفقة، قالت: ووضع لي عشرةَ أقْفِزَة عند ابن عم له، خمسةُ شعير، وخمسةُ بُرّ (٣)، قالت: فأتيتُ رسولَ الله - ﷺ-، فذكرت له ذلك، قالت: فقال: صَدَقَ، فأمرني أن أعتدّ في بيت أمِّ شريك، ثم قال لي رسولُ الله - ﷺ-: إن بيتَ أُمِّ شريك بيت يغشاه المهاجرون، ولكن اعتدِّي في بيت ابنِ أُمِّ مكتوم، فعسى أنْ تُلْقي ثيابَكِ فلا يراكِ، فإذا انقضتْ عِدَّتُكِ فجاء أحد يخطُبُكِ فآذنيني، فلما انقضت عِدَّتي خطبني أبو جهم، ومعاويةُ، قالت: فأتيتُ النبيَّ - ﷺ-، فذكرتُ له ذلك، فقال: أمَّا معاويةُ: فرجل لا مال له، وأما أبو جهم: فرجل شديد على النساء، قالت: فخطبني أسامةُ بنُ زيد، فتزوَّجني، فبارك الله لي في أُسامةَ» . ⦗١٣٥⦘\nقال الترمذي: وقد رواه سفيان [الثوري] عن أبي بكر بن أبي الجهم نحو هذا الحديث، وزاد فيه: «فقال لي النبيُّ - ﷺ-: انكحي أُسامةَ»، حدثنا محمود بن غيلان قال: حدثنا وكيع عن سفيان عن أبي بكر بن أبي الجهم بهذا.\nوأخرج النسائي الرواية الأولى، والثالثة إِلى قوله: «ليس لها نفقة»، وزاد: «ولا سكنى» . وأخرج الرابعة.\nوأخرج في أخرى عن عبد الرحمن بن عاصم: «أن فاطمةَ بنتَ قيس أخبرْته - وكانت عند رجل من بني مخزوم - أنه طلَّقها ثلاثًا، وخرج عنها إِلى بعض المغازي، وأمر وكيلَه أن يُعطِيَها بعضَ النفقة، فَتَقَالَّتْها، فانْطلقتْ إلى بعض نساء النبيِّ - ﷺ-، فدخل رسولُ الله - ﷺ- وهي عندها، فقالت: يا رسول الله، هذه فاطمةُ بنتُ قيس طلّقها فلان، فأرسل إليها ببعض النفقة، فردَّتْها، وزعم أنه شيء تَطَوَّل به، قال: صَدَقَ، قال النبيُّ - ﷺ-: فَانْتَقِلي إلى أمِّ كلثوم فاعتدّي عندها، ثم قال: إنَّ أمَّ كلثوم امرأة يَكْثُرُ عُوَّادُها، فانتقلي إلى عبد الله بنِ أمِّ مكتوم، فإنه أعمى، فانتقلت إلى عبد الله فاعتدّتْ عنده، حتى انقضت عِدَّتُها، ثم خطبها أبو الجهم، ومعاويةُ بن أبي سفيان، فجاءتْ رسولَ الله - ﷺ- تستأمِرُه فيهما، فقال: أمَّا أبو الجهم، فرجل أخافُ عليكِ قَسْقَاسَتَه، وأما معاويةُ: فرجل أمْلَقُ من المال، فتزوَّجتْ أسامةَ بنَ زيد بعد ذلك» .\nوله في أخرى قالت: «طَلَّقَني زوجي ثلاثًا، وكان يرزقني طعامًا فيه ⦗١٣٦⦘ شيء، فقلت: والله لئن كانت لي النفقةُ والسكنى لأطلبنَّها، ولا أقبلُ هذا، فقال الوكيل: ليس لكِ سكنى ولا نفقة، فأتيتُ النبيَّ - ﷺ-، فذكرتُ ذلك له، فقال: ليس لكِ سكنى ولا نفقة، فاعتدِّي عند فلانة، قال: وكان يأتيها أصحابُه، ثم قال: اعتدِّي عند ابن أُمِّ مكتوم، فإنه أعمى فإذا حَلَلْتِ فآذنيني، قالت: فلما حَلَلْت آذنتُه، فقال رسولُ الله - ﷺ-: مَن خَطبَكِ؟ قلتُ: معاويةُ ورجل آخر من قريش، فقال رسولُ الله - ﷺ-: أمَّا معاويةُ: فإنه غلام مِن غِلمانِ قريش لا شيءَ له، وأما الآخَرُ: فإنه صاحبُ شرّ لا خير فيه، ولكن انكِحِي أسامةَ، قالت: فكرهتُهُ، فقال لها ذلك ثلاث مَرَّاتِ، فنكحتهُ» .\nوله في أخرى عن عروةَ عنها قالت: «قلتُ: يا رسولَ الله، زوجي طلَّقني ثلاثًا، وأخاف أن يُقْتَحَم عليَّ، فأمرَهَا فتحوَّلت» .\nوفي أخرى عن الشعبيِّ عنها قالت: «طَلَّقني زوجي، فأردتُ النُّقْلةَ، فأتيتُ رسولَ الله - ﷺ-، فقال: انْتَقِلي إلى بيت ابنِ عَمِّكِ عمرو بنِ أُمِّ مكتوم فاعتدِّي فيه، فحصبه الأسودُ، وقال: ويلكَ، لم تُفتي بمثل هذا؟ قال عمر: إن جئْت بشاهدين يشهدان: أنهما سمعاه من رسول الله - ﷺ- وإِلا لم نتركْ كتابَ الله لقولِ امرأة: ﴿لا تخرجوهنَّ من بيوتهنَّ ولا يَخْرُجْنَ إِلا أن يَأتِينَ بِفَاحشةٍ مُّبيِّنةٍ﴾ [الطلاق: ١]» . ⦗١٣٧⦘\nوله في أخرى عن أبي بكر بن حفص - هكذا جاء في كتاب النسائي: ابن حفص، وإنما هو: ابن أبي الجهم - قال: «دخلت أنا وأبو سلمةَ على فاطمةَ بنت قيس، قالت: طَلَّقني زوجي، فلم يجعلْ لي سكنى ولا نفقة، قالت: فوضع لي عشرة أقْفِزَة عند ابنِ عمّ له: خمسةَ شعير، وخمسةَ تمر، فأتيتُ رسولَ الله - ﷺ-، فقلت له ذلك، فقال: صَدَقَ، وأمرني أن أعتدَّ في بيت فلان، وكان زوجُها طلَّقها طلاقًا بائنًا» .\nوله في أخرى عن عبيد الله بن عبد الله بن عتبة: «أن عبد الله بن عمرو بن عثمان طلَّق ابنةَ سعيد بن زيد - وأُمُّها حَمْنَةُ (٤) بنت قيس - الْبَتَّةَ فأمرتْها خالتُها فاطمةُ بنت قيس بالانتقال من بيت عبد الله بنِ عمرو، وسمع بذلك مَرْوَانُ، فأرسل إليها، فأمرها أن ترجعَ إِلى مسكنها حتى تنقضيَ عِدَّتُها، فأرسلت إليه تُخبره: أنَّ خالتَها فاطمةَ أفْتَتها بذلك، وأخْبَرتْها أن رسولَ الله - ﷺ- أفتاها بالانتقال حين طَلَّقها أبو عمرو بنُ حفص المخزوميُّ، فأرسل مَرْوَانُ قَبِيْصَةَ بن ذؤيب إلى فاطمةَ، فسألها عن ذلك؟ فزعمت: أنها كانت تحت أبي عمرو، ولمَّا أمَّر النبيُّ - ﷺ- عليَّ بنَ أبي طالب على اليمن خرج معه، فأرسل إِليها بتطليقة وهي بقيّة طلاقها، وأمر لها الحارث بن هشام وعَيَّاش بن أبي ربيعة بنفقتها، فأرسلت إِلى الحارث بن هشام، وعيَّاش تسألهما النفقةَ التي أمر لها بها زوجُها، فقالا: والله ما لها علينا نفقة، إلا ⦗١٣٨⦘ أن تكونَ حاملًا، وما لها أن تسكنَ في مسكننا إِلا بإذننا، فزعمت فاطمةُ: أنَّها أتت رسولَ الله - ﷺ-، فذكرت ذلك له، فصدَّقهما، قالت: فقلت: أين أنتقلُ يا رسول الله؟ قال: انتقلي عندَ ابنِ أُمِّ مكتوم - وهو الأعمى الذي عاتبه الله - ﷿ - في كتابه [من أجله]- فانتقلت عنده، فكنت أضع ثيابي عنده، حتى أنكحَهَا رسولُ الله - ﷺ- زعمتْ أُسامةَ بنَ زيد» .\nوله في أخرى «أن عبد الله بنَ عمرو بن عثمان طلّق - وهو غلام شابّ - في إِمارَةِ مَرْوانَ ابنةَ سعيدِ بنِ زيد - وأُمُّها بنتُ قيس - الْبَتَّةَ، فأَرسلت إليها خالَتُها بنتُ قيس تأمرها بالانتقال من بيت عبد الله بن عمرو، وسمع بذلكَ مَرْوانُ، فأرسل إِلى ابنةِ سعيد يأمرُها أن ترجعَ إلى مسكنها، وسألها ما حملها على الانتقال من قبل أن تعتدَّ في مسكنها حتى تنقضي عدتها؟ وأرسلت إليه تخبره: أنَّ خالتَها أمرتْها بذلك، فزعمت فاطمةُ بنتُ قيس: أنها كانت تحت أبي عمرو بن حفص ... وذكر الحديث ... إلى قوله: قال: انتقلي عندَ ابنِ أُمِّ مكتوم الأعمى، الذي سمَّاه الله في كتابه، قالت فاطمة: فاعتددتُ عنده، وكان رجلًا قد ذهب بَصرُهُ، فكنتُ أضعُ ثيابي عِندَهُ، حتى أنكَحَها رسولُ الله - ﷺ- أُسامةَ بنَ زيد، فأنكر ذلك عليها مَرْوانُ، وقال: لم أسمعْ هذا الحديث من أَحد قبلكِ، وسآخذُ بالقضية التي وجدنا الناسَ عليها» . ⦗١٣٩⦘\nوفي أخرى عن الشعبيِّ قال: حدَّثتني فاطمةُ بنتُ قيس قالت: «أتيتُ النبيَّ - ﷺ-، فقلتُ: أنا بنت آلِ خالد، وإنَّ زوجي فلانًا أرسل إِليَّ بطلاق، وإِني سأَلتُ أهلَهُ النفقةَ والسكنى؟ فَأَبَوْا عليَّ، قالوا: يا رسول الله، إنه أرسل إليها بثلاث تطليقات، قالت: فقال رسولُ الله - ﷺ-: إِنما النفقةُ والسكنى للمرأة إِذا كان لزوجها عليها الرجعةُ» .\nوله في أخرى عن أبي بكر بن أبي الجهم قال: سمعت فاطمةَ بنت قيس تقول: «أَرسل إليَّ زوجي بطلاقي، فشددتُ عليَّ ثيابي، ثم أتيت رسولَ الله - ﷺ-، فقال: كَم طَلَّقكِ؟ فقلت: ثلاثًا، فقال: ليس لكِ نفقة، واعتدِّي في بيت ابنِ عَمِّكِ ابنِ أُمِّ مكتوم، فإنه ضرير البصر، تُلْقِينَ ثيابَكِ عنده، فإذا انقضت عِدَّتُكِ فآذنيني» .\nوله في أخرى مختصرًا، قالت - في المطلقة ثلاثًا -: «ليس لها سكنى ولا نفقة» .\nوفي أخرى عن الشعبيِّ: أنه سمع فاطمةَ بنتَ قيس - وكانت من المهاجرات الأُوَل – قالت: «خطبني عبد الرحمن بنُ عوف في نفر من أصحاب محمد - ﷺ-، وخطبني رسولُ الله - ﷺ- على مولاه أُسامةَ بنِ زيد، وقد كنت حُدِّثت: أَنَّ رسولَ الله - ﷺ- قال: من أحبَّني فليُحبَّ أُسامةَ، فلما كلَّمني رسولُ الله - ﷺ-، قلتُ: أمري بيدِكَ، فَأنكِحني مَنْ شِئْتَ: ⦗١٤٠⦘ فقال: انطلقي إلى أمِّ شريك - وأُمُّ شريك امرأة غَنِيَّة من الأنصار - عظيمةُ النَّفَقةِ في سبيل الله، ينزل عليها الضِّيفان، فقلت: سأفعل، فقال: لا تفعلي، فإنَّ أُمَّ شريك كثيرةُ الضيفان، وإِني أكرهُ أن يَسقُطَ خِمَارُكِ، أو ينكشفَ الثوبُ عن ساقَيْكِ، فيرى القومُ منكِ بعضَ ما تكرهين، ولكن انتقلي إلى ابنِ عَمَّكِ عبد الله بنِ عمرو بن أُمِّ مكتوم - وهو رجل من بني فِهْر - فانتقلت إليه» مختصر.\nقد أطلنا في إخراج روايات هذا الحديث، ولعلَّ ما فيها روايتان تتفقان، بل في كلِّ واحدة منها شيء ليس في الأخرى، فلأجل ذلك أوردناها (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاغتبطت) الغِبْطة: الفرح والسرور بالشيء.\n(يقتحم) الاقتحام: الدخول على الشيء بغتة والوقوع فيه.\n(بفاحشة) الفاحشة: الزنا، وأراد: فعلًا شنيعًا.\n(يغشاها) فلان يغشاه الناس: إذا كانوا يأتونه ويقصدون منزله كثيرًا. ⦗١٤١⦘\n(فآذِنْيني) آذَنْتُه بالشيء: أعلمتُه به إيذانًا، فأنا مُؤْذِن.\n(فلا يضع عصاه عن عاتقه) أراد: التأديب والضرب، وقيل: أراد به: كثرة الأسفار عن وطنه، يقال: رفع الرجل عصاه: إذا سافر، ووضع عصاه: إذا نزل وأقام.\n(العصمة): ما يتمسك به من أحكام الشرع.\n(أتحفتنا برُطَب ابن طابٍ) التحفة: الهدية، ورطب ابن طاب: نوع من أنواع الرطب بالمدينة معروف، ينسب إلى ابن طاب.\n(سَويق سُلت) السُّلت: نوع من الحنطة والشعير لا قشر له.\n(فحصَبه) حصبته: إذا رجمته بالحصا والحجارة.\n(تَرِب) التَّرِب: الذي لا مال له، تَرِب الرجل: إذا افتقر، وأتْرَب: إذا استغنى.\n(آصُع) الصاع معروف، وجمعه في القلة: آصع.\n(فَتَقالَّتْها) تَقالَّ الشيء: إذا اسْتَقلّه وعدَّه قليلًا.\n(قَسْقَاسَته) القسقاسة بالسينين المهملتين وبالقافين: العصا، قاله الأزهري.\n(أمْلق) الرجل: إذا افتقر، فهو مُمْلِق.\n(ضرير البصر) الضرارة: ذهاب البصر، ورجل ضرير: إذا كان أعمى.\n_________\n(١) وفي نسخ مسلم المطبوعة: فتزوجته.\n(٢) وفي بعض النسخ: بأبي زيد، وكلاهما صواب، وهي كنية أسامة بن زيد.\n(٣) في نسخ الترمذي: خمسة شعيرًا، وخمسة برًا.\n(٤) كذا في الأصل والمطبوع: حمنة بن قيس، والصواب: حزمة بنت قيس كما في \" الإصابة \".\n(٥) رواه مسلم رقم (١٤٨٠) في الطلاق، باب المطلقة ثلاثًا لا نفقة لها، والموطأ ٢ / ٥٨٠ و٥٨١ في الطلاق، باب ما جاء في نفقة المطلقة، وأبو داود رقم (٢٢٨٤) و(٢٢٨٥) و(٢٢٨٦) و(٢٢٨٧) و(٢٢٨٨) و(٢٢٨٩) و(٢٢٩٠) و(٢٢٩١) في الطلاق باب نفقة المبتوتة، وباب من أنكر ذلك على فاطمة، والترمذي رقم (١١٣٥) في النكاح، باب ما جاء لا يخطب الرجل على خطبة أخيه، ورقم (١١٨٠) في الطلاق، باب رقم (٥)، والنسائي ٦ / ٧٤ في النكاح، باب خطبة الرجل إذا ترك الخاطب أو أذن له، وفي الطلاق، باب الرخصة في الطلاق الثلاث، وباب الرخصة في خروج المبتوتة من بيتها في عدتها لسكناها، وباب نفقة البائنة، وباب نفقة الحامل المبتوتة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ صفحة (٣٥٨) عن عبد الله بن يزيد، مولى الأسود بن سفيان وأحمد (٦/٤١٢) قال: قرأت على عبد الرحمن بن مهدي: مالك عن عبد الله بن يزيد، مولى الأسود بن سفيان. وفي (٦/٤١٢) قال: حدثنا إسحاق بن عيسى. قال: أخبرنا مالك، عن عبد الله بن يزيد، مولى الأسود بن سفيان، وفي (٦/٤١٣) قال: حدثنا محمد بن جعفر. قال: حدثنا محمد بن عمرو. وفي (٦/٤١٣) قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني عمران بن أبي أنس، أخو بني عامر بن لؤي. وفي (٦/٤١٤) قال: حدثنا يعقوب. قال: حدثني أبي، عن ابن إسحاق قال: وذكر محمد بن مسلم الزهري. وفي (٦/٤١٥) قال: حدثنا حجاج. قال: حدثنا ليث، يعني ابن سعد. قال: حدثني عقيل بن خالد، عن ابن شهاب. وفي (٦/٤١٦) قال: حدثنا روح. قال: حدثنا ابن جريج. قال: أخبرني ابن شهاب. ومسلم (٤/١٩٥، ١٩٦، ١٩٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك: عن عبد الله بن يزيد، مولى الأسود بن سفيان. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز، يعني ابن أبي حازم، وقال قتيبة أيضا: حدثنا يعقوب، يعني ابن عبد الرحمن القاري.\nكلاهما عن أبي حازم. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث، عن عمران بن أبي أنس. (ح) وحدثني محمد بن رافع قال: حدثنا حسين بن محمد. قال: حدثنا شيبان، عن يحيى، وهو ابن أبي كثير. (ح) وحدثنا يحيى بن أيوب وقتيبة بن سعيد وابن حجر. قالوا: حدثنا إسماعيل، يعنون ابن جعفر، عن محمد بن عمرو (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. قال: حدثنا محمد بن عمرو. (ح) وحدثنا حسن بن علي الحلواني وعبد بن حميد، جميعا عن يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح، عن ابن شهاب. (ح) وحدثنيه محمد بن رافع، قال: حدثنا حجين. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. وأبو داود (٢٢٨٤) قال: حدثنا القعنبي، عن مالك، عن عبد الله بن يزيد، مولى الأسود بن سفيان. وفي (٢٢٨٥) قال: حدثنا موسى ابن إسماعيل. قال: حدثنا أبان بن يزيد العطار. قال: حدثنا يحيى بن أبي كثير. وفي (٢٢٨٦) قال: حدثنا محمود بن خالد. قال: حدثنا الوليد. قال: حدثنا أبو عمرو، عن يحيى. وفي (٢٢٨٧) قال: حدثنا قتيبة بن سعيد، عن إسماعيل بن جعفر، عن محمد بن عمرو. وفي (٢٢٨٩) قال: حدثنا يزيد بن خالد الرملي. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. والنسائي (٦/٧٥) قال: أخبرنا محمد بن سلمة والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، عن مالك، عن عبد الله بن يزيد. وفي (٦/١٤٤) قال: أخبرنا عمرو بن عثمان. قال: حدثنا بقية، عن أبي عمرو، وهو الأوزاعي. قال: حدثنا يحيى. وفي (٦/٢٠٨) قال: أخبرنا محمد بن رافع. قال: حدثنا حجين بن المثنى. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. وفي الكبرى تحفة الأشراف (١٢/١٨٠٣٨) عن قتيبة، عن ليث، عن عمران بن أبي أنس.\nستتهم - عبد الله بن يزيد، ومحمد بن عمرو، وعمران بن أبي أنس، وابن شهاب الزهري، وأبو حازم، ويحيى بن أبي كثير - عن أبي سلمة بن عبد الرحمن، فذكره.\n(*) وأخرجه النسائي (٦/٧٤) قال: أخبرني حاجب بن سليمان. قال: حدثنا حجاج، قال: حدثنا ابن أبي ذئب، عن الزهري ويزيد بن عبد الله بن قسيط، عن أبي سلمة بن عبد الرحمن (ح) وعن الحارث بن عبد الرحمن، عن محمد بن عبد الرحمن بن ثوبان، أنهما سألا فاطمة بنت قيس عن أمرها، فذكراه.","vol":"8","page":128},{"text":"٥٩٧٧ - (د) ميمون بن مهران قال: قدمتُ المدينةَ فدفعت إلى سعيدِ بنِ المسيِّبِ، فقلت: فاطمةُ بنت قيس طُلِّقَت، فخرجت من بيتها، فقال سعيد: ⦗١٤٢⦘ تلك امرأة فَتَنَت الناسَ «إِنها كانت لَسِنة (١)، فَوُضِعت على يدي ابنِ أُمِّ مكتوم الأعمى» . أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: بضم كلمة \" لسنة \" في آخرها، وهو خطأ.\n(٢) رقم (٢٢٩٦) في الطلاق، باب من أنكر على فاطمة النفقة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٩٦) حدثنا أحمد بن يونس، ثنا زهير، ثنا جعفر بن برقان، ثنا ميمون بن مهران، قال. فذكره.","vol":"8","page":141},{"text":"٥٩٧٨ - (ط) نافع - مولى ابن عمر - ﵀ - «أنَّ بنت سعيدِ بن زيد بن عمرو بن نُفَيْل، كانت تحت عبد الله بنِ عمرو بن عثمان، فطلَّقها البتّة، فانتقلت، فأنكر ذلك عليها عبد الله بنُ عمر (١)» . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني: لمخالفة القرآن.\n(٢) ٢ / ٥٧٩ في الطلاق، باب ما جاء في عدة المرأة في بيتها إذا طلقت فيه، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٦٦) عن نافع فذكره.","vol":"8","page":142},{"text":"٥٩٧٩ - (ط) نافع - مولى ابن عمر - ﵀ - «أنَّ ابنَ عمر طلَّق امرأة له في مسكنِ حفصةَ (١) زوجِ النبيِّ - ﷺ-، وكان طريقُهُ إلى المسجد، فكان يسلك الطريق الأخرى من أَدْبَارِ البيوت، كراهيةَ أن يستأذنَ عليها (٢)، حتى راجعها» . أخرجه الموطأ (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أدْبار) البيوت: وراءها وخلفها، وهو جمع دُبُر.\n_________\n(١) وهي: أخته.\n(٢) من شدة ورعه.\n(٣) ٢ / ٥٨٠ في الطلاق، باب ما جاء في عدة المرأة في بيتها إذا طلقت فيه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٦٦) عن نافع فذكره.","vol":"8","page":142},{"text":"٥٩٨٠ - (م د س) جابر بن عبد الله - ﵄ - قال: «طُلِّقَت خالتي، فأرادتْ أن تَجُدَّ نخلَها، فزجرها رجل أن تخرجَ، فأتت النبيَّ - ﷺ-، فقال: بلى، فجُدِّي نَخْلَكِ، فإنكِ عسى أَن تَصَدَّقي أو تفعلي معروفًا» . أخرجه مسلم والنسائي.\nوفي رواية أبي داود قال: «طُلِّقَت خالتي ثلاثًا، فخرجت تَجُدُّ نخلًا لها، فلقيها رجل فنهاها، فأتت النبيَّ - ﷺ- فذكرت ذلك له، فقال لها النبيُّ - ﷺ-: اخرجي، فجُدِّي نَخْلَكِ، لعلّكِ أن تَصدَّقي منه، أو تفعلي خيرًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تجدَّ) جَدَّ النخل يَجُدّها جَدًّا وجِدادًا: إذا قطع ثمرتها، ووقت الجداد: أي وقت قطع الأعذاق من النخيل.\n(فزجرها) زجرت فلانًا: إذا نهيته عن فعل شيء تكرهه، والزجر: المنع.\n(معروفًا) المعروف: الجميل والإحسان والبِرّ، يعني: أنها ربما تصدَّقت من ثمرها على أحد إذا هي جَدَّتْه.\n_________\n(١) رواه مسلم رقم (١٤٨٣) في الطلاق، باب جواز خروج المعتدة البائن والمتوفى عنها زوجها في النهار لحاجتها، وأبو داود رقم (٢٢٩٧) في الطلاق، باب في المبتوتة تخرج بالنهار، والنسائي ٦ / ٢٠٩ في الطلاق، باب خروج المتوفى عنها بالنهار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٢١) قال: حدثنا عبد الرزاق. والدارمي (٢٢٩٣) قال: أخبرني أبو عاصم، ومسلم (٤/٢٠٠) قال: حدثني محمد بن حاتم بن ميمون، قال: حدثنا يحيى بن سعيد (ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق (ح) وحدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد. وأبو داود (٢٢٩٧) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى بن سعيد. وابن ماجة (٢٠٣٤) قال: حدثنا سفيان بن وكيع، قال: حدثنا روح (ح) وحدثنا أحمد بن منصور، قال: حدثنا حجاج بن محمد. والنسائي (٦/٢٠٩) قال: أخبرنا عبد الحميد بن محمد، قال: حدثنا مخلد.\nستتهم - عبد الرزاق، وأبو عاصم، ويحيى، وحجاج، وروح، ومخلد - عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.","vol":"8","page":143},{"text":"<span data-type=\"title\" id=toc-1298>الفرع الثاني: في المتوفى عنها</span>\n٥٩٨١ - (ط د ت س) زينب بنت كعب بن عُجرة «أن الفُرَيعَةَ بنتَ مالك بن سنان - وهي أُختُ أبي سعيد الخدريِّ - أخبرتْها: أَنَّها جاءت إِلى رسولِ الله - ﷺ- تسألُه أن ترجعَ إلى أهلها في بني خُدْرَة، فإن زوجَها خرج في طلب أَعْبُد له أَبَقُوا، حتى إذا كانوا بطرَف القَدُومِ لحقهم، فقتلوه، قالت: فسألتُ رسولَ الله - ﷺ- أن أَرجعَ إلى أهلي في بني خُدرةَ، فإِن زوجي لم يتركني في مسكن يملكه ولا نفقة، قالت: فقالَ رسولُ الله - ﷺ-: نعم، قالت: فانصرفتُ حتى إذا كنتُ في الحجرةِ ناداني رسولُ الله - ﷺ- أو أمر بي فَنُودِيتُ - فقال: كيف قلت؟ فرددتُ عليه القصة التي ذكرتُ له من شأن زوجي، فقال: امكثي (١) في بيتِكِ حتى يبلغَ الكتابُ أَجَلَه، قالت: فاعتددت فيه أربعةَ أشهر وعشرًا، قالت: فلما كان عثمانُ بنُ عفان، أرسلَ إليَّ، فسألني عن ذلك؟ فأخبرتُه، فاتَّبَعه وقضى به» . أخرجه الموطأ وأبو داود والترمذي.\nوفي رواية النسائي: «أنَّ زوجَها تكارَى عُلُوجًا ليعْمَلوا له، فقتلوه، ⦗١٤٥⦘ فذكرتْ ذلك لرسول الله - ﷺ-، وقالت: إِني لستُ في مسكن له، ولا يَجري عليَّ منه رزق، [أ] فأَنْتَقِلُ إلى أهلي، ويَتَامايَ وأقومُ عليهم؟ قال: افعلي، ثم قال: كيف قلت؟ فأَعَادتْ عليه قولَها، فقال: اعتدِّي حيث بلغكِ الخبرُ» .\nوفي أخرى: «أن زوجَها خرج في طلب أَعْلاج له، وكانت في دار قاصية، فجاءت ومعها أخواها إلى رسولِ الله - ﷺ-، فذكروا له، فرخَّص لها، حتى إذا رجعت دعاها، فقال: اجلسي في بيتِكِ حتى يَبْلُغَ الكتابُ أجلَه» .\nوفي أخرى «أن زوجَها خرج في طلب أعلاج له، فقُتل بطرف القَدُوم، قالت: فأتيتُ النبيَّ - ﷺ-، فذكرتُ له النُّقْلةَ إلى أهلي، وذكرتُ له حالًا من حالها، قالت: فرَّخص لي، فلما أقبلت ناداني، فقال: امكثي في أهلكِ حتى يبلغَ الكتابُ أجلَهُ» (٢) . ⦗١٤٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حتى يبلغ الكتاب أجله) يريد به انقضاء العِدَّة.\n_________\n(١) في المطبوع: اثبتي، وما أثبتناه هو الموافق للأصول المخطوطة والمطبوعة.\n(٢) رواه مالك في الموطأ ٢ / ٥٩١ في الطلاق، باب مقام المتوفى عنها زوجها في بيتها حتى تحل، وأبو داود رقم (٢٣٠٠) في الطلاق، باب في المتوفى عنها تنتقل، والترمذي رقم (١٢٠٤) في الطلاق، باب أين تعتد المتوفى عنها زوجها، والنسائي ٦ / ١٩٩ في الطلاق، باب مقام المتوفى عنها زوجها في بيتها حتى تحل، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا أحمد في \" المسند \"، وأبو داود الطيالسي، وابن ماجة، والدارمي، وابن سعد في \" الطبقات \"، وصححه ابن حبان، والحاكم، وغيرهما، وقال الترمذي: والعمل على هذا الحديث عند أكثر أهل العلم من أصحاب النبي ﷺ وغيرهم، لم يروا للمعتدة أن تنتقل من بيت زوجها حتى تنقضي عدتها، وهو قول سفيان الثوري، والشافعي، وأحمد، وإسحاق، قال: وقال بعض أهل العلم من أصحاب النبي ﷺ وغيرهم: للمرأة أن تعتد حيث شاءت، وإن لم تعتد في بيت زوجها، قال الترمذي: والقول الأول أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٨٦) عن سعد بن إسحاق بن كعب بن عجرة عن عمته زينب بنت كعب بن عجرة فذكرته.\nوأخرجه أبو داود في الطلاق (٤٤) عن القعنبي، عن مالك، عن سعد بن إسحاق بن كعب بن عجرة، عن عمته زينب بنت كعب أن الفريعة أخبرتها به. والترمذي فيه الطلاق (٢٣: ١) عن إسحاق بن موسى، عن معن، عن مالك عن سعد بن إسحاق بن كعب بن عجرة، عن عمته زينب أن الفريعة (٢٣: ٢) عن ابن بشار، عن يحيى بن سعيد، عن سعد بن إسحاق نحوه وقال: حسن صحيح. والنسائي فيه الطلاق (٦٠: ١) عن أبي كريب، عن ابن إدريس، عن شعبة وابن جريج ويحيى بن سعيد وهو الأنصاري ومحمد ابن إسحاق.\nأربعتهم عن سعد بن إسحاق، عن زينب، عن الفريعة نحوه. (٦٠: ٣) عن قتيبة، عن حماد بن زيد. و(٦٢) عن إسحاق بن منصور، عن ابن مهدي، عن سفيان.\nكلاهما- عن سعد بن إسحاق، عن عمته زينب، عن فريعة نحوه و(٦٠: ٢) عن قتيبة، عن الليث، عن يزيد بن أبي حبيب، عن يزيد بن محمد، عن سعد بن إسحاق نحوه. وفي التفسير في الكبرى عن محمد بن سلمة، عن ابن القاسم، عن مالك عن سعد بن إسحاق بن كعب بن عجرة عن عمته زينب بنت كعب أن الفريعة أخبرتها به وابن ماجه في الطلاق (٨) عن أبي بكر بن أبي شيبة عن أبي خالد الأحمر، عن سعد بن إسحاق، عن عمته زينب أن الفريعة أخبرتها به. الأشراف (١٢/٤٧٤، ٤٧٥) .","vol":"8","page":144},{"text":"٥٩٨٢ - (خ د س) مجاهد [بن جبر]: «﴿والَّذين يُتَوفَّوْن منكم ويذرون أزواجًا﴾ [البقرة: ٢٣٤]، قال: كانت هذه العِدَّةُ تَعتَدُّ عند أهل زوجها واجب (١)، فأنزل الله: ﴿والذين يُتَوَفَّوْنَ منكم ويَذَرُون أَزْوَاجًا وَصِيَّةً لأزْوَاجِهِم مَتَاعًا إلى الحَوْلِ غَيْرَ إخْرَاجٍ فإنْ خَرَجْنَ فلا جُنَاحَ عليكم فيما فَعَلْنَ في أَنْفُسِهنَّ من مَعْرُوفٍ﴾ [البقرة: ٢٤٠] قال: فجعل الله لها تمام السَّنَة سبعةَ أشهر وعشرين ليلة وصيَّة، إن شاءتْ سكنتْ في وصيتها، وإن شاءت خرجت، وهو قول الله ﷿: ﴿غَيْرَ إِخراج فإنْ خَرجْنَ فلا جُنَاحَ عليكم﴾ فالعِدَّةُ كما هي واجب عليها»، زعم ذلك ابن أبي نُجَيح عن مجاهد (٢)، قال ابن أبي نجيح: وقال عطاء (٣): قال ابن عباس: ⦗١٤٧⦘ «نَسَخَت هذه الآيةُ عدَّتَها عند أهلها، فتعتدُّ حيث شاءتْ، وهو قول الله - ﷿ -: ﴿غيرَ إخراج﴾» قال عطاء: «إن شاءت اعتدَّتْ عند أهلها، وسكنت في وصيتها، وإن شاءَتْ خرجتْ، لقول الله ﷿: ﴿فلا جناح عليكم فيما فَعَلْنَ﴾ قال عطاء: ثم جاء الميراثُ، فَنسخ السُّكنى، فتعتدُّ حيث شاءت، ولا سكنى لها» . أخرجه البخاري.\nوفي رواية أبي داود مختصرًا، قال ابن عباس: ﴿والَّذين يُتَوَفَّوْن منكم ويذرونَ أزواجًا وصية لأزواجهم متاعًا إلى الحول غير إخراج﴾ «فنسخ ذلك بآية الميراث ما فرض (٤) الله لهنَّ من الرُّبُع والثُّمُن، ونسخ أَجَلَ الحول بأن جَعَلَ أجلَها أربعةَ أشهر وعشرًا» .\nوفي أخرى له قال ابن عباس: «نَسخَتْ هذه الآيةُ عِدَّتَها عند أهلها، فتعتدُّ حيث شاءت، وهو قولُ الله ﷿: ﴿غير إِخراج﴾، قال عطاء: إن شاءت اعتدتْ عند أهله، وسكنت في وصيتها، وإن شاءتْ خرجتْ، لقول الله ﷿: ﴿فإن خرجن فلا جناح عليكم فيما فعلن﴾ قال عطاء: [ثم] جاء الميراثُ فنسخ السكنى، تَعْتدُّ حيث شاءتْ» .\nوأخرج النسائي روايتي أبي داود (٥) .\n_________\n(١) قوله: واجب، خبر مبتدأ محذوف، وفي الرواية الثانية عند البخاري في الطلاق، واجبًا، وهو إما صفة محذوف، أي: أمرًا واجبًا، أو أنه ضمن العدة معنى الاعتداد، وانظر \" الفتح \" ٩ / ٤٣٤ في الكلام على شرح الحديث ونسخ الحول والسكنى بالعدة، ونسخ قوله تعالى: ﴿غير إخراج﴾ .\n(٢) قوله: زعم ذلك ابن أبي نجيح عن مجاهد، قال الحافظ في \" الفتح \" ٨ / ١٤٥: قائل ذلك هو شبل - ابن عباد - وفاعل \" زعم \" هو ابن أبي نجيح، وبهذا جزم الحميدي في جمعه.\n(٣) قال الحافظ: وقوله: وقال عطاء: هو عطف على قوله: مجاهد، وهو من رواية ابن أبي نجيح عن عطاء، ووهم من زعم أنه معلق ... ..\n(٤) في نسخ أبي داود المطبوعة: بما فرض.\n(٥) رواه البخاري ٨ / ١٤٥ في تفسير سورة البقرة، باب ﴿والذي يتوفون منكم ويذرون أزواجًا يتربصن بأنفسهن أربعة أشهر وعشرًا﴾، وفي الطلاق، باب ﴿والذين يتوفون منكم ويذرون أزواجًا﴾، وأبو داود رقم (٢٢٩٨) و(٢٣٠١) في الطلاق، باب نسخ متاع المتوفى عنها بما فرض لها من الميراث، وباب من رأى التحول، والنسائي ٦ / ٢٠٠ في الطلاق، باب الرخصة للمتوفى عنها زوجها أن تعتد حيث شاءت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٩٨) قال: حدثنا أحمد بن محمد المروزي. والنسائي (٦/٢٠٦) قال: أخبرنا زكريا بن يحيى السجزي خياط السنة، قال: حدثنا إسحاق بن إبراهيم.\nكلاهما - أحمد بن محمد، وإسحاق بن إبراهيم - قالا: حدثنا علي بن الحسين بن واقد، قال: أخبرني أبي، قال: حدثنا يزيد النحوي، عن عكرمة، فذكره.\n(*) أخرجه النسائي (٦/٢٠٧) قال: أخبرنا قتيبة، قال: حدثنا أبو الأحوص، عن سماك، عن عكرمة، فذكره من قول عكرمة.\nورواه عن ابن عباس أيضا عطاء.\nأخرجه البخاري (٦/٣٦) قال: حدثنا إسحاق، قال: حدثنا روح، قال: حدثنا شبل. وفي (٦/٣٧) عن محمد بن يوسف، قال: حدثنا ورقاء. وفي (٧/٧٨) قال: حدثني إسحاق بن منصور، قال: أخبرنا روح بن عبادة، قال: حدثنا شبل. وأبو داود (٢٣٠١) قال: حدثنا أحمد بن محمد المروزي، قال: حدثنا موسى بن مسعود، قال: حدثنا شبل. والنسائي (٦/٢٠٠) قال: أخبرني محمد بن إسماعيل ابن إبراهيم، قال: حدثنا يزيد، قال: حدثنا ورقاء.\nكلاهما - شبل، وورقاء - عن ابن أبي نجيح، قال: قال عطاء، فذكره.","vol":"8","page":146},{"text":"٥٩٨٣ - (ط) سعيد بن المسيب - ﵀ - «أن عمرَ بنَ الخطاب كان يردُّ المتوفَّى عنهنَّ أزواجُهن من البيداءِ، يمنعهُنَّ من الحج» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البيداء): البرِّيَّة، وهي هاهنا: اسم مخصوص قريب من المدينة، وطريق مكة منه.\n_________\n(١) ٢ / ٥٩١ و٥٩٢ في الطلاق، باب مقام المتوفى عنها زوجها في بيتها حتى تحل، وقد اختلف في سماع سعيد بن المسيب من عمر ﵁، والأكثر على أنه لم يسمع منه، قال الحافظ في \" التهذيب \": وقد وقع لي حديث بإسناد صحيح لا مطعن فيه، فيه تصريح سعيد بسماعه من عمر ... فذكره، وانظر \" التهذيب \" ٤ / ٨٤ - ٨٨، و\" المراسيل \" لابن أبي حاتم صفحة (٥٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٨٨) عن حميد بن قيس المكي عن عمرو بن شعيب عن سعيد بن المسيب فذكره.\nوقد اختلف في سماع سعيد بن المسيب من عمر ﵁، والأكثر على أنه لم يسمع منه، قال الحافظ في التهذيب: وقد وقع لي حديث بإسناد صحيح لا مطعن فيه تصريح سعيد بسماعه من عمر.. فذكره انظر التهذيب (٤/٨٤-٨٨) المراسيل لابن أبي حاتم صفحة (٥٠) .","vol":"8","page":148},{"text":"٥٩٨٤ - (ط) يحيى بن سعيد - ﵀ - «بلغه: أن السائب بن خَبَّاب تُوُفِّيَ، وأن امرأته جاءتْ إِلى عبد الله بن عمر، فذكرتْ له وفاة زوجها، وذكرت له حَرْثًا لهم بقَنَاة (١)، وسألت: هل يَصْلُح لها أن تَبِيت فيه؟ فنهاها عن ذلك، فكانت تخرج من المدينة سَحَرًا، فَتُصْبِحُ في حَرْثِهم، فَتَظَلُّ فيه يومَها، ثم تدخل المدينةَ إذا أمْسَت، فَتَبِيت في بيتها» . أخرجه الموطأ (٢) .\n_________\n(١) موضع بالمدينة المنورة.\n(٢) ٢ / ٥٩٢ بلاغًا في الطلاق، باب مقام المتوفى عنها زوجها في بيتها حتى تحل، وإسناده منقطع، ولكن يشهد لمعناه أثر ابن عمر الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٨٨) عن يحيى بن سعيد فذكره.\nوإسناده منقطع.","vol":"8","page":148},{"text":"٥٩٨٥ - (ط) نافع - مولى ابن عمر - ﵀ - أن عمر كان يقول: «لا تَبِيت المتوفَّى عنها [زوجُها] ولا المبْتُوتةُ إلا في بيتها» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المَبْتوتة): المطلقة ثلاثًا، من البَت: القطع.\n_________\n(١) ٢ / ٥٩٢ في الطلاق، باب مقام المتوفى عنها زوجها في بيتها حتى تحل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢٨٩) عن نافع عن ابن عمر فذكره.","vol":"8","page":149},{"text":"<span data-type=\"title\" id=toc-1299>الفصل الثاني: في الإحْداد</span>\n٥٩٨٦ - (خ م ط د ت س) زينب بنت أبي سلمة: قال حميد بن نافع: إنها أخبرْته بهذه الأحاديث الثلاثة قالت: «دخلت على أُمِّ حبيبةَ زوجِ النبيِّ - ﷺ- حين تُوُفِّيَ أبوها أبو سفيان بن حرب، فدعت أُمُّ حبيبةَ بطِيب فيه صُفْرَة - خَلَوق أو غيرُه - فَدَهَنت منه جارية، ثم مَسَّت (١) بعَارِضَيْها - ثم قالت: والله، ما لي بالطِّيب من حاجة، غير أني سمعت رسولَ الله - ﷺ- يقول على المنبر: لا يَحِلُّ لامرأة تؤمن بالله واليوم الآخر أن تُحِدَّ على ميت فوق ثلاث لَيَال، إلا على زوج: أربعةَ أشهر وعشرًا، قالت زينبُ: ثم ⦗١٥٠⦘\nدخلتُ على زينبَ بنتِ جحش حين توفِّيَ أخوها، فدعت بطِيب فمسَّت منه، ثم قالت: أما والله، ما لي بالطيِّب من حاجة، غيرَ أني سمعتُ رسولَ الله - ﷺ- يقول على المنبر: لا يَحِلُّ لامرأة تؤمن بالله واليوم الآخِرِ أن تُحِدَّ على ميت فوقَ ثلاث، إِلا على زوج أربعةَ أشهر وعشرًا، قالت زينبُ: وسمعتُ أمي أُمَّ سلمةَ تقول: جاءتْ امرأة إلى النبيِّ - ﷺ-، فقالتْ: يا رسولَ الله، إن ابنتي تُوُفِّيَ عنها زوجُها، وقد اشتكتْ عينَها، أَفَنَكْحُلُها؟ فقال رسولُ الله - ﷺ-: لا - مرتين أو ثلاثًا - كلُّ ذلك يقول: لا، ثم قال رسولُ الله - ﷺ-: إنما هي أربعةُ أشهر وعشر، وقد كانتْ إحداكنَّ في الجاهلية تَرْمي بالبَعْرَةِ على رأس الحول، قال حميد [بن نافع]: فقلت لزينب: وما تَرْمي بالبعرة على رأس الحول؟ فقالت زينب: كانت المرأة إذا تُوفي عنها زوجُها دخلت حِفْشًا، ولَبِسَت شَرَّ ثيابها، ولم تمسَّ طيبًا [ولا شيئًا] حتى تمرَّ بها سنة (٢)، ثم تُؤتَى بِدابَّة - حمار أو شاة أو طائر - فَتَفْتَضُّ به، فَقلَّما تفتضُّ بشيء إلا مات، ثم تخرجَ فتعطَى بعرة، فترمي بها، ثم تراجِع بعدُ ما شاءتْ من طِيب أو غيرِه» . قال مالك: تَفْتَضَّ: تَمسح به جلدها.\nوفي رواية قالت: «تُوُفِّيَ حَمِيم لأمِّ حبيبةَ، فدعت بصُفْرَة، فمسحت ⦗١٥١⦘ بذراعيها، وقالت: إنما أصنعُ هذا لأني سمعتُ رسولَ الله - ﷺ- يقول: لا يَحِلُّ لامرأة تُؤمِن بالله واليوم الآخر أن تُحِدَّ فوق ثلاث، إلا على زوج: أربعةَ أشهر وعشرًا»، وحدَّثَتْه زينبُ عن أُمِّها وعن زينبَ زوجِ النبيِّ - ﷺ- أو عن امرأة من بعض أزواج النبيِّ - ﷺ-. أخرجه البخاري، ومسلم، والموطأ، وأبو داود، والنسائي.\nوللبخاري ومسلم عن حميد [بن نافع]، عن زينبَ عن أُمِّها أُمِّ سلمةَ: «أنَّ امرأة تُوفِّيَ عنها زوجُها، فخشُوا على عينيها، فأَتَوُا النبيَّ - ﷺ-، فاستأذنوه في الكُحْل، فقال: لا تكتحلُ، قد كانت إحداكنَّ تجلس في شَرِّ أَحْلاسِها - أو شرِّ بيتها- فإذا كان حول فمرَّ كلب رَمَتْ ببعرة، فلا، حتى تمضيَ أربعةُ أشهر وعشر» .\nزاد البخاري في حديثه، قال حميد: وسمعتُ زينبَ بنتَ أُمِّ سلمةَ تُحَدِّثُ عن أُمِّ سلمةَ: أن النبيَّ - ﷺ- قال: «لا يَحِلُّ لامرأة مسلمة تؤمن بالله واليوم الآخر أن تُحِدَّ فوق ثلاثة أيام، إلا على زوجهَا أربعة أشهر وعشرًا» .\nولهما عن زينبَ قالت: عن أُمِّ حبيبة «لما جاءها نعيُ أبيها: دعتْ بطِيب، فمسحتْ ذِرَاعَيْها، وقالت: ما لي بالطِّيب من حاجة لولا أني سمعتُ النبيَّ - ﷺ- يقول: لا يَحِلُّ لامرأة تؤمن بالله واليوم الآخر أن تُحِدَّ على ميت فوقَ ثلاث، إلا على زوج أربعة أشهر وعشرًا» . ⦗١٥٢⦘\nوفي أخرى لهما «لما جاء نَعْيُ أبي سفيان من الشام دَعَتْ أُمُّ حَبيبةَ بصُفرة في اليوم الثالث، فمسحتْ عَارِضَيْها وذِرَاعيها، وقالت: إني كنت عن هذا لَغَنِيَّة ...» وذكر الحديث.\nوأخرج الترمذي الرواية الأولى إلى قوله: «رَأْس الحول»، ولم يذكر سؤال حميد لزينب عن تفسير رمي البعرة.\nوأخرج النسائي أيضًا حديثَ أُمِّ حبيبةَ وحدَهُ، وحديث أمِّ سلمةَ وحدَهُ، ولم يذكر القَصَص التي فيها، وأخرج أيضًا الرواية التي للبخاري، ومسلم عن أُمِّ سلمَةَ.\nوله في أخرى «أَن امرأة سألت أُمَّ سلمةَ، وأُمَّ حبيبةَ: تكتحل في عدتها من وفاة زوجها؟ فقالت: أتت امرأة النبيَّ - ﷺ- فسألتْه عن ذلك، فقال: قد كانت إحداكنَّ في الجاهلية إذا تُوُفِّيَ عنها زوجها أقامت سنة، ثم قذفت خَلْفَها ببعرة، ثم خرجت، وإنما هي أربعة أشهر وعشرًا، حتى ينقضيَ الأجلُ» .\nوله في أخرى عن أُمِّ سلمةَ قالت: «جاءتِ امرأة من قريش، فقالت: يا رسولَ الله، إن ابنتي رَمِدتْ، أَفأَكْحُلها؟ - وكانت مُتوفّى عنها - فقال: إلا أربعة أشهر وعشرًا، ثم قالت: إني أخاف على بصرها، فقال: إلا أربعة أشهر وعشرًا، قد كانتْ إحداكن في الجاهلية تُحِدُّ على زوجها سنة، ثم ترمي على رأْس السنة بالبعرة» . ⦗١٥٣⦘\nوللنسائي عن أُمِّ سلمةَ روايات أُخرى مختصرة نحوها بمعناها، لم نذكرها (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أن تُحِدَّ) الإحْداد فيه لغتان، أحدَّت المرأة على زوجها تُحِدُّ فهي مُحِدٌّ، وحدَّت تَحُدُّ فهي حادٌّ: إذا حزنت وتركت الزِّينة، ولبست عليه ثياب الحزن.\n(حِفْشًا) الحِفش: بيت صغير قصير، سمي حِفْشًا لضيقه، وقيل: الحِفْش: الدُّرْج، يشبه البيت به لصغره وضِيقه، وقد جاء في كتاب النسائي قال: قال مالك: «الحِفْش: الخُصُّ» .\n(فَتَفْتَضُّ به) قال القُتيبي: سألت الحجازيين عن الافتضاض؟ فذكروا: أن المعتدة كانت لا تمس طيبًا، ولا تغتسل، ولا تقلم ظفرًا، ولا تقرب شيئًا من ⦗١٥٤⦘ أمور التنظيف، ثم تخرج بعد انقضاء الحول بأقبح منظر، فتفتضُّ، أي: تكسر ما هي فيه من العدة بطائر تمسح به قُبُلَها، وتَنْبِذه، فلا يكاد يعيش، قال الأزهري: وروى الشافعي هذا الحرف: «فتقْبَصُ» بالقاف والباء والصاد، وهو أخذ الشيء بأطراف الأصابع، فأما بالضاد المعجمة، فهو الأخذ بالكف كلها، فأما الرواية: فهي بالفاء والتاء والضاد المعجمة.\n(حَمِيم) الحميم: القريب والنسيب.\n(أحْلاسَها) الأحلاس: جمع حِلْس، وهو كساء رقيق يكون تحت البردعة، وأحْلاس الثوب: ما يُبسط تحت حُرِّ الثياب.\n(رَمِدَت) العين ترمَد: إذا مرضت بالرَّمَد، وهو نوع من أمراضها.\n_________\n(١) في الموطأ: ثم مسحت.\n(٢) وقد نسخ الاعتداد بالحول، وبقي أربعة أشهر وعشرًا.\n(٣) رواه البخاري ٩ / ٤٢٧ في الطلاق، باب تحد المتوفى عنها أربعة أشهر وعشرًا، وباب الكحل للحادة، وباب ﴿والذي يتوفون منكم ويذرون أزواجًا﴾، وفي الجنائز، باب حد المرأة على غير زوجها، ومسلم رقم (١٤٨٦) و(١٤٨٧) و(١٤٨٨) و(١٤٨٩) في الطلاق، باب وجوب الإحداد في عدة الوفاة وتحريمه في غير ذلك إلا ثلاثة أيام، والموطأ ٢ / ٥٩٦ - ٥٩٨ في الطلاق، باب ما جاء في الإحداد، وأبو داود رقم (٢٢٩٩) في الطلاق، باب إحداد المتوفى عنها زوجها، والترمذي رقم (١١٩٥) و(١١٩٦) و(١١٩٧) في الطلاق، باب ما جاء في عدة المتوفى عنها زوجها، والنسائي ٦ / ٢٠١ في الطلاق، باب ترك الزينة للحادة المسلمة دون النصرانية، وباب النهي عن الكحل للحادة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٠٧) قال: حدثنا سفيان، قال: حدثنا هشام بن عروة وأحمد (٦/٢٩١) قال: حدثنا يونس بن محمد. قال: حدثنا ليث، يعني ابن سعد، عن هشام بن عروة. وفي (٦/٢٩١) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثنا هشام بن عروة. وفي (٦/٢٩١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري وفي (٦/٤٢٨) قال: حدثنا يعقوب. قال: حدثنا ابن أخي ابن شهاب، عن عمه. والبخاري (٧/١٢) قال: حدثنا الحكم بن نافع. قال: أخبرنا شعيب، عن الزهري. وفي (٧/١٤) قال: حدثنا الحميدي. قال: حدثنا سفيان. قال: حدثنا هشام. وفي (٧/١٥) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. وفي (٧/٨٧) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. ومسلم (٤/١٦٥) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة. قال: أخبرنا هشام. (ح) وحدثنيه سويد بن سعيد. قال: حدثنا يحيى بن زكريا بن أبي زائدة (ح) وحدثنا عمرو الناقد. قال: حدثنا الأسود بن عامر. قال: أخبرنا زهير.\nكلاهما عن هشام بن عروة. وفي (٤/١٦٦) قال: وحدثنا محمد بن رمح بن المهاجر. قال: أخبرنا الليث، عن يزيد بن أبي حبيب، أن محمد بن شهاب كتب يذكر. (ح) وحدثنيه عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد. (ح) وحدثنا عبد بن حميد. قال: أخبرني يعقوب بن إبراهيم الزهري. قال: حدثنا محمد بن عبد الله بن مسلم.\nكلاهما عن الزهري. وابن ماجه (١٩٣٩) قال: حدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد، عن يزيد بن أبي حبيب، عن ابن شهاب (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير، عن هشام بن عروة. والنسائي (٦/٩٤) قال: أخبرنا عمران بن بكار. قال: حدثنا أبو اليمان. قال: أنبأنا شعيب. قال: أخبرني الزهري. وفي (٦/٩٤) قال: أخبرنا وهب بن بيان. قال: حدثنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب. وفي (٦/٩٦) قال: أخبرنا هناد بن السري، عن عبدة، عن هشام.\nكلاهما - هشام بن عروة، وابن شهاب الزهري - عن عروة بن الزبير، عن زينب بنت أبي سلمة، فذكرته.\nأخرجه النسائي (٦/٩٤) قال: أخبرنا وهب بن بيان. قال: حدثنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب، أن عروة بن الزبير حدثه، عن زينب بنت أبي سلمة، أن أم حبيبة زوج النبي -ﷺ- قالت: يا رسول الله أنكح بنت أبي، تعني أختها.. الحديث ولم يقل: عن أم حبيبة.\nوأخرجه البخاري (٧/١٨) والنسائي (٦/٩٥) قال البخاري: حدثنا وقال النسائي: أخبرنا قتيبة. قال: حدثنا الليث، عن يزيد بن أبي حبيب، عن عراك بن مالك، أن زينب بنت أبي سلمة أخبرته، أن أم حبيبة قالت لرسول الله -ﷺ-: إنا قد تحدثنا أنك ناكح درة بنت أبي سلمة. فقال رسول الله -ﷺ-: أعلى أم سلمة؟ لو لم أنكح أم سلمة، ما حلت لي، إن أباها أخي من الرضاعة.","vol":"8","page":149},{"text":"٥٩٨٧ - (م س) عائشة - ﵂ - أن النبيَّ - ﷺ- قال: «لا يَحِلُّ لامرأة تؤمن بالله واليوم الآخر أن تُحِدَّ على ميت فوق ثلاث، إلا على زوجها» . أخرجه مسلم، والنسائي.\nوللنسائي: «لا يَحِلُّ لامرأة أن تُحِدَّ أكثر من ثلاث، إلا على زوجها» (١) .\n_________\n(١) رواه مسلم رقم (١٤٩١) في الطلاق، باب وجوب الإحداد، والنسائي ٦ / ١٩٨ في الطلاق، باب الإحداد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٢٢٧) قال: حدثنا سفيان. وأحمد (٦/٣٧) قال: حدثنا سفيان. وفي (٦/٢٤٩ و٢٨١) قال: حدثنا عبد الصمد. قال: حدثنا سليمان بن كثير. والدارمي (٢٢٨٨) قال: أخبرنا محمد بن كثير. قال: أخبرنا سليمان بن كثير. ومسلم (٤/٢٠٤) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب. قال يحيى: أخبرنا وقال الآخرون: حدثنا سفيان بن عيينة. وابن ماجة (٢٠٨٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والنسائي (٦/١٩٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا سفيان. (ح) وأخبرنا محمد بن معمر. قال: حدثنا حبان. قال: حدثنا سليمان بن كثير.\nكلاهما - سفيان بن عيينة، وسليمان بن كثير - عن الزهري، عن عروة بن الزبير، فذكره. فقال الحميدي عقيب الحديث: فقيل لسفيان: فإنها تحد عليه أربعة أشهر وعشرا. فقال سفيان: لم يقل لنا هذا الزهري في حديثه، إنما قاله لنا أيوب بن موسى في حديثه.","vol":"8","page":154},{"text":"٥٩٨٨ - (م ط س) صفية بنت أبي عبيد أنها سمعت حفصةَ زوجَ النبيِّ - ﷺ- تُحدِّثُ عن النبيِّ - ﷺ- بمثل حديث قبلَه أنه قال: «لا يَحِلُّ ⦗١٥٥⦘ لامرأة تؤمن بالله واليوم الآخر أن تُحِدَّ على ميت فوق ثلاثة أيام، إلا على زوجها» .\nزاد في رواية: «فإنها تُحِدُّ عليه أربعة أشهر وعشرًا» .\nوفي رواية عنها عن حفصة: - أو عن عائشة، أو عن كلتيهما - وذكر مثله، دون الزيادة.\nأخرجه مسلم، وأخرج الموطأ الرواية الثانية، وأخرج النسائي الرواية الأولى بالزيادة، ولم يقل: بمثل حديث قبلَه.\nوله في أخرى عنها عن بعضِ أزواجِ النبيِّ - ﷺ-، وهي أُمُّ سلمةَ نحوه (١) .\n_________\n(١) رواه مسلم رقم (١٤٩٠) في الطلاق، باب وجوب الإحداد، والموطأ ٢ / ٥٩٨ في الطلاق، باب ما جاء في الإحداد، والنسائي ٦ / ١٨٩ في الطلاق، باب عدة المتوفى عنها زوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ صفحة (٣٧٠) عن نافع، عن صفية بنت أبي عبيد، فذكرته.\n(*) وأخرجه أحمد (٦/٢٨٦) قال: قرأت على عبد الرحمن بن مهدي: مالك، عن نافع، عن صفية بنت أبي عبيد، عن عائشة، أو حفصة أم المؤمنين، فذكرته.\n(*) وأخرجه أحمد (٦/٢٨٦) قال: حدثنا يونس بن محمد. قال: حدثنا ليث، يعني ابن سعد. وفي (٦/٢٨٧) قال: حدثنا عفان. قال: حدثنا عبد العزيز بن مسلم. قال: حدثنا عبد الله بن دينار. ومسلم (٤/٢٠٤) قال: حدثنا يحيى بن يحيى وقتيبة وابن رمح، عن الليث بن سعد (ح) وحدثناه شيبان بن فروخ.\nقال: حدثنا عبد العزيز، يعني ابن مسلم. قال: حدثنا عبد الله بن دينار.\nكلاهما - الليث، وعبد الله بن دينار - عن نافع، أن صفية بنت أبي عبيد، حدثته عن حفصة، أو عن عائشة، أو عن كلتيهما، أن رسول الله -ﷺ-.. الحديث.\n(*) وأخرجه أحمد (٦/١٨٤) قال: حدثنا هاشم بن القاسم. قال: حدثنا ورقاء، عن عبد الله بن دينار. قال: سمعت صفية تقول: «قالت عائشة زوج النبي -ﷺ-، أو حفصة، أو هما تقولان: قال رسول الله -ﷺ-» الحديث ليس فيه: نافع.\n(*) وأخرجه أحمد (٦/٢٨٦) قال: حدثنا يزيد بن هارون. قال: أخبرنا يحيى بن سعيد. (ح) وحدثنا إسماعيل. قال: حدثنا أيوب. ومسلم (٤/٢٠٤) قال: حدثناه أبو غسان المسمعي ومحمد بن المثنى قالا: حدثنا عبد الوهاب. قال: سمعت يحيى بن سعيد. وابن ماجه (٢٠٨٦) قال: حدثنا هناد بن السري. قال: حدثنا أبو الأحوص، عن يحيى بن سعيد. والنسائي (٦/١٨٩) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الوهاب، عن يحيى بن سعيد.\nكلاهما - يحيى بن سعيد، وأيوب - عن نافع، عن صفية بنت أبي عبيد، أنها سمعت حفصة بنت عمرو، فذكرته. ليس فيه: عائشة.\n(*) وأخرجه مسلم (٤/٢٠٤) قال: حدثنا أبو الربيع. قال: حدثنا حماد، عن أيوب (ح) وحدثنا ابن نمير. قال: حدثنا أبي. قال: حدثنا عبيد الله. جميعا عن نافع، عن صفية بنت أبي عبيد، عن بعض أزواج النبي -ﷺ-، عن النبي -ﷺ- بمعنى حديثهم.","vol":"8","page":154},{"text":"٥٩٨٩ - (خ م د س) أم عطية - ﵂ - قالت: «كُنَّا نُنْهَى أن نُحِدَّ على ميت فوق ثلاث، إلا على زوج أربعة أشهر وعشرًا، ولا نكتحل، ولا نتطيَّب، ولا نلبَس ثوبًا مصبوغًا، إلا ثوبَ عَصب، وقد رُخِّص لنا عند الطهر: إذا اغتسلت إحدانا من مَحِيضِها، في نُبْذَة من كُسْت أظفار» .\nزاد في رواية: «وكُنَّا نُنْهى عن اتِّباع الجنائزِ» . ⦗١٥٦⦘\nوفي أخرى قالت: قال النبيُّ - ﷺ-: «لا يَحِلُّ لامرأة تؤمن بالله واليوم الآخر تُحِدُّ فوق ثلاث، إلا على زوج، فإنها لا تكتحل، ولا تلبَس ثوبًا مصبوغًا، إلا ثوب عَصب» .\nوفي أخرى: «لا تُحِدُّ امرأة على ميت فوق ثلاث، إلا على زوج ... وذكره، وزاد: ولا تَمَسُّ طِيبًا إلا إذا طهرت: نُبْذَة من قُسْط أو أظفار» . أخرجه البخاري ومسلم.\nوللبخاري قال: «تُوُفِّيَ ابنٌ لأمِّ عَطِيَّةَ، فلما كان يومُ الثالث: دعت بصفْرة، فمسحت، وقالت: نُهينا أن نُحِدَّ أكثر من ثلاث إلا لزوج» .\nوفي رواية أبي داود: «أن النبيَّ - ﷺ- قال: لا تُحِدُّ المرأة فوق ثلاث إلا على زوج، فإِنها تُحِدُّ أربعة أشهر وعشرًا، ولا تَلبَس ثوبًا مصبوغًا إلا ثوبَ عَصْب، ولا تكتحل، ولا تمسُّ طِيبًا، إلا [أدْنَى طُهرتها]، إذا طهرت من حيضها: بنُبْذَة من قسط أو أظفار» . قال يعقوب -[هو الدَّوْرَقي]- مكان «عصب»: «إلا مغسولًا» . وزاد: «ولا تَخْتَضِب» .\nوفي رواية النسائي مثل أبي داود، وزاد بعد: «تكتحل»: «ولا تمتشط»، وقال: «قسط وأظفار» . ولم يذكر قول يعقوب.\nوله في أخرى «لا يَحِلُّ لامرأة تؤمن بالله واليوم الآخر أن تُحِدَّ ⦗١٥٧⦘ على ميت فوق ثلاث، إلا على زوج، ولا تكتحل ولا تختضب، ولا تلبَس ثوبًا مصبوغًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَصْب) العَصْب من البرود، وهو الذي صُبغ غزله.\n(نُبْذَة) النبذة: القدر اليسير من الشيء.\n(كُسْت) الكُست: لغة في القُسْط، وهو شيء معروف يُتَبخَّر به.\n(أظفار) الأظفار: ضرب من العِطر، ليس له واحد من لفظه.\n_________\n(١) رواه البخاري ٩ / ٤٣٢ و٤٣٣ في الطلاق، باب القسط للحادة عند الطهر، وباب تلبس الحادة ثياب العصب، وفي الحيض، باب الطيب للمرأة عند غسلها من المحيض، وفي الجنائز، باب اتباع النساء الجنائز، وباب إحداد المرأة على زوجها، ومسلم رقم (٩٣٨) في الطلاق، باب وجوب الإحداد، وأبو داود رقم (٢٣٠٢) و(٢٣٠٣) في الطلاق، باب فيما تجتنبه المعتدة في عدتها، والنسائي ٦ / ٢٠٣ في الطلاق، باب ما تجتنب الحادة من الثياب المصبغة، وباب الخضاب للحادة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٨٥) قال: حدثنا محمد بن عبد الرحمن الطفاوي. قال: حدثنا هشام. (ح) ويزيد. قال: أخبرنا هشام بن حسان. وفي (٦/٤٠٨) قال: حدثنا ابن نمير. قال: حدثنا هشام. والدارمي (٢٢٩١) قال: أخبرنا محمد بن يوسف. قال: حدثنا زائدة، عن هشام بن حسان. والبخاري (١/٨٥، ٧/٧٧) قال: حدثنا عبد الله بن عبد الوهاب. قال: حدثنا حماد بن زيد، عن أيوب وفي (١: ٨٥) قال: أبو عبد الله أو هشام بن حسان. وفي (٧/٧٨) قال: حدثنا الفضل بن دكين. قال: حدثنا عبد السلام بن حرب، عن هشام. ومسلم (٤/٢٠٤، ٢٠٥) قال: حدثنا حسن بن الربيع. قال: حدثنا ابن إدريس، عن هشام. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير. (ح) وحدثني عمرو الناقد. قال: حدثنا يزيد بن هارون.\nكلاهما عن هشام. (ح) وحدثني أبو الربيع الزهراني. قال: حدثنا حماد،. قال: حدثنا أيوب. وأبو داود (٢٣٠٢) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا يحيى بن أبي بكير. قال: حدثنا إبراهيم بن طهمان. قال: حدثني هشام بن حسان (ح) وحدثنا عبد الله بن الجراح الهقستاني، عن عبد الله، يعني ابن بكر السهمي، عن هشام. وفي (٢٣٠٣) قال: حدثنا هارون بن عبد الله ومالك بن عبد الواحد المسمعي. قالا: حدثنا يزيد بن هارون، عن هشام، وابن ماجة (٢٠٨٧) قال: حدثنا أبو بكر ابن أبي شيبة. قال: حدثنا عبد الله بن نمير، عن هشام بن حسان. والنسائي (٦/٢٠٢) قال: أخبرنا حسين بن محمد. قال: حدثنا خالد. قال: حدثنا هشام. وفي (٦/٢٠٤) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان. قال: حدثنا عاصم.\nثلاثتهم - هشام بن حسان، وأيوب، وعاصم الأحول - عن حفصة بنت سيرين، فذكرته.","vol":"8","page":155},{"text":"٥٩٩٠ - (ط د س) أم سلمة - ﵂ - قالت: قال النبيُّ - ﷺ-: «لا تَلْبَسُ المتوفَّى عنها زوجُها المُعَصْفَرَ من الثياب، ولا المُمَشَّقةَ، ولا الحُليَّ، ولا تختضب، ولا تكتحل» . أخرجه أبو داود، والنسائي، ولم يذكر النسائي الحُليَّ (١) . ⦗١٥٨⦘\nوفي رواية لهما عن أُم حكيم بنت أَسِيد عن أُمها «أن زوجَها تُوفي وكانت تشتكي عينها فتكتحل بكُحل الجلاء قال أحمد [وهو ابن صالح]: الصواب بكحل الجَلا فأرسلت مولاة لها إلى أُم سلمة، فسأَلتْها عن كحل الجِلاَءِ؟ فقالت، لا تكتحلي به، إلا من أمر لا بدَّ منه يشتد عليكِ، فتكتحلين بالليل، وتَمْسَحيِنَه بالنهار، ثم قالت عند ذلك أُم سلمة: دخل عليَّ رسولُ الله - ﷺ- حين تُوفِّيَ أبو سلمةَ، وقد جعلت عليَّ صَبِرًا، فقال: ما هذا يا أُمَّ سلمةَ؟ فقلت: إنما هو صَبِر يا رسولَ الله ليس فيه طِيب، قال: إنه يَشُبُّ الوجهَ، فلا تجعليه إلا بالليل وتَنْزَعِيه بالنهار، ولا تمتشطي بالطّيب ولا بالحِنَّاء، فإنه خضاب، قلت: بأي شيء أمتشطُ يا رسولَ الله؟ قال: بالسِّدْر، وتُغلِّفين به رَأْسَكِ» هذا لأبي داود.\nوأخرج النسائي مثله، ولم يَذْكُرْ قولَ أحمد [بن صالح]، ولا قوله: «تنزعينه بالنهار» (٢) .\nوفي رواية الموطأ قال مالك: «بلغه: أنَّ رسولَ الله - ﷺ- دخل على أمِّ سلمة وهي حَادٌّ على أبي سلمةَ وقد جعلت على عينيها صَبِرًَا، فقال: ما هذا يا أمَّ سلمةَ؟ فقالت: إنما هو صَبِر يا رسولَ الله، قال: اجْعلِيه بالليل، ⦗١٥٩⦘ وامْسَحِيه بالنهار» .\nوله في أخرى «أنها قالت لامرأة حادٍّ على زوجها، اشتكت عينيها فبلغ ذلك منها: اكْتَحِلي بكُحل الجِلاَءِ [بالليل]، وامسحيه بالنهار» .\nوله في أخرى أنها كانت تقول: «تجمع الحادُّ رأْسَها بالسِّدْرِ والزَّيْت» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُمَشَّقة) الثياب الممشَّقة: هي المصبوغة بالمِشق، والمشق - بالكسر - المَغْرة، والمَغْرة ساكنة الغين، وقد تحرَّك.\n(الجَلا) مفتوحًا مقصورًا: كُحل الإثمد، والجِلاء - بالكسر والمد -: كُحل، وقال الأزهري: الجَلاَ، والجَلاَء: الإثمد، وقيل: الكحل، وقد جاء في بعض نسخ الموطأ بالكسر والمد، والرواية في حديث أبي داود \" الجِلاء \" بالمد، وقال: قال أحمد الصواب \" الجَلاَ \" يعني: بالقصر، قال الخطابي: سمي بذلك لأنه يجلو العين.\n(يَشُبُّ الوجه) أي: يوقده وينورِّه، من شبَّ النار: إذا أوقدها.\n(تغلِّفين) غَلَّفت المرأة وجهها بالغالية: جعلتها عليه، وكذلك غَلَّفت شعرها: إذا لطخته بها، فأكثرت منها.\n_________\n(١) رواه أبو داود رقم (٢٣٠٤) في الطلاق، باب فيما تجتنبه المعتدة في عدتها، والنسائي ٦ / ٢٠٣ و٢٠٤ في الطلاق، باب ما تجتنب الحادة من الثياب المصبغة، إسناده حسن.\n(٢) رواه أبو داود رقم (٢٣٠٤) في الطلاق، باب فيما تجتنبه المعتدة في عدتها، والنسائي ٦ / ٢٠٣ و٢٠٤ في الطلاق، باب الرخصة للحادة أن تمتشط بالسدر، وإسناده ضعيف.\n(٣) رواه مالك في \" الموطأ \" بلاغًا ٢ / ٥٩٨ و٦٠٠ في الطلاق، باب ما جاء في الإحداد، وقد وصله أبو داود والنسائي كما في الحديث الذي قبله، وإسناده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٠٢) وأبو داود (٢٣٠٤) قال: حدثنا زهير بن حرب. والنسائي (٦/٢٠٣) قال: أخبرنا محمد بن إسماعيل بن إبراهيم.\nثلاثتهم - أحمد بن حنبل، وزهير بن حرب، ومحمد بن إسماعيل - قالوا. حدثنا يحيى بن أبي بكير. قال: حدثنا إبراهيم بن طهمان. قال: حدثني بديل، عن الحسن بن مسلم، عن صفية بنت شيبة. فذكرته.","vol":"8","page":157},{"text":"٥٩٩١ - (ط) نافع مولى ابن عمر - ﵀ - «أن صفية بنتَ أبي عبيد اشتكت عينها وهي حَادٌّ على زوجها ابن عمر، فلم تكتحل، حتى كادت عيناها ترَمصَان» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَرْمَصَان) رَمِصت العين: إذا حصل فيها ذلك الوسخ الذي يجتمع فيها، فإن سال فهو غَمَص، وإن جمد فهو رَمَص.\n_________\n(١) ٢ / ٥٩٩ في الطلاق، باب ما جاء في الإحداد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٣٠٣) عن نافع فذكره.","vol":"8","page":160},{"text":"<span data-type=\"title\" id=toc-1300>الفصل الثالث: في أحكام متفرقة</span>\n٥٩٩٢ - (ط) سعيد بن المسيب وسليمان بن يسار - رحمهما الله- «أن طُليحة الأسدية (١) كانت تحت رُشيد الثقفيِّ، فطلقها، فنكحت في عدَّتها، فضربها عمر، وضرب زوجها بالمِخْفَقَة ضربات، وفرَّق بينهما، ثم قال عمر: أيُّما امرأة نكحت في عدتها، فإن كان زوجها الذي تزوج بها لم يدخل بها: فُرِّقَ بينهما، واعتدت بقية عِدَّتها من الأول، ثم كان الآخرُ خاطبًا من ⦗١٦١⦘ الخُطَّاب، وإن دخل بها: فُرِّق بينهما، ثم اعتدَّت بقية عِدَّتها من الأَول، ثم اعتدَّت من الآخر، ثم لا يجتمعان أبدًا» .\nقال ابن المسيب: ولها مهرها كاملًا بما استحلَّ منها. أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالمِخْفَقة) الدِّرَّة، والخَفْق: الصَّفْع والضرب.\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": قال أبو عمر - يعني ابن عبد البر -: كذا وقع \" الأسدية \" في بعض نسخ الموطأ من رواية يحيى - يعني الليثي - وهو خطأ وجهل، لا أعلم أحد قاله، وإنما هي تيمية أخت طلحة بن عبد الله أحد العشرة، التيمي.\n(٢) ٢ / ٥٣٦ في النكاح، باب جامع ما لا يجوز من النكاح، ورجال إسناده ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٨٨) عن ابن شهاب عن سعيد بن المسيب وعن سليمان ابن يسار فذكره.","vol":"8","page":160},{"text":"٥٩٩٣ - () عبد الله بن مسعود - ﵁ - تلا قوله تعالى: ﴿وَالمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلاثَةَ قُرُوءٍ﴾ [البقرة: ٢٢٨]، وقوله تعالى: ﴿[يَا أَيُّهَا النَّبيُّ] إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا العِدَّةَ وَاتَّقُوا اللهَ رَبَّكُمْ لا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلا يَخْرُجْنَ إِلا أَنْ يأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ وَتِلْكَ حُدُودُ اللهِ وَمَنْ يَتَعَدَّ حُدُودَ اللهِ فَقَدْ ظَلَمَ نَفْسَهُ لا تَدْرِي لَعَلَّ اللهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا. فَإِذَا بَلَغْنَ أَجَلَهُنَّ فأَمْسِكُوهُنَّ بِمَعْرُوفٍ أو فَارِقُوهُنَّ بِمَعْروفٍ وَأشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ وَأَقِيمُوا الشَّهَادَةَ لِله ذَلِكُمْ يُوعَظُ بِهِ مَنْ كَانَ يُؤْمِنُ باللهِ وَاليَوْمِ الآخِرِ وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَهُ مَخْرَجًا. وَيَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ وَمَن يَتَوَكَّلْ على اللهِ فَهُوَ حَسْبُهُ إِنَّ اللهَ بَالِغُ أمْرِهِ قَدْ جَعَلَ اللهُ لِكلِّ شَيءٍ قَدْرًا. والَّلائِي يَئِسْنَ مِنَ المَحِيضِ مِن نسَائِكُمْ ⦗١٦٢⦘ إنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ وَاللائِي لَمْ يَحِضْنَ﴾ [الطلاق: ١ - ٤] فقال: «هذه عِدَدُ المُطَلَّقَات، واستثنى الله تعالى من ذلك غيرَ المدخولِ بها، بقوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إذَا نَكَحْتُمُ المُؤْمِنَاتِ ثم طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أنْ تَمسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا﴾ [الأحزاب: ٤٩]، وقال تعالى: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مَنْكم وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بأَنْفُسِهِنَّ أَرْبَعَةَ أشْهُرٍ وعَشْرًا﴾ [البقرة: ٢٣٤] قال: ثم أنزل الله رُخْصَةَ الحوامل منهنَّ بقوله: ﴿وَأُولاتُ الأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ [الطلاق: ٤] من مطلَّقة أَو مُتوفّى عنها» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"8","page":161},{"text":"<span data-type=\"title\" id=toc-1301>الكتاب الخامس: في العاريَّة</span>\n٥٩٩٤ - (د) صفوان بن أمية - ﵁ - «أن رسولَ الله - ﷺ- اسْتَعَارَ مِنه أدراعًا يومَ حُنين، فقال: أَغَصْبٌ يا محمد؟ قال: بل عَارِيَّة مضمونة» . أخرجه أبو داود (١) .\nوفي رواية ذكرها رزين قال: قال لي رسولُ الله - ﷺ-: «إذا أَتَتْكَ رُسُلِي فأعْطِهم ثلاثين دِرْعًا وثلاثين بعيرًا، قال: قلتُ: يا رسول الله، أعَارِيَّة مضمونة، أو عارِيَّة مُؤدَّاة؟ قال: بل عاريَّة مُؤدَّاة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أدْراعًا) الأدراع: جمع قلة لدِرْع، وهو الزَّرَدِيَّة، ويجمع على أدْرُع، وفي الكثرة على دُروع، وقد استعمل «الأدراع» في هذا الحديث للكثرة، وإن كانت جمع قلة اتساعًا. ⦗١٦٤⦘\n(بل عارِيَّة) العاريَّة يجب ردُّها إجماعًا مهما كانت عينها باقية، فإن تلفت وجب ضمان قيمتها عند الشافعي، ولا تضمن فيها عند أبي حنيفة.\n_________\n(١) رقم (٣٥٦٢) في البيوع، باب في تضمين العارية، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٠١ و٦ / ٤٦٥، والحاكم وذكر له شاهدًا من حديث ابن عباس، وهو حديث حسن.\n(٢) هذه الرواية عند أبي داود رقم (٣٥٦٦) في البيوع، باب في تضمين العارية، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٠٠) (٦/٤٦٥) وأبو داود (٣٥٦٢) قال: حدثنا الحسن بن محمد، وسلمة بن شبيب. والنسائي في الكبرى الورقة (٧٥-ب) قال: أخبرنا عبد الرحمن بن محمد بن سلام.\nأربعتهم - أحمد بن حنبل، والحسن بن محمد، وسلمة بن شبيب، وعبد الرحمن بن محمد - قالوا: حدثنا يزيد بن هارون، قال: حدثنا شريك، عن عبد العزيز بن رفيع، عن أمية بن صفوان بن أمية، فذكره.\n(*) أخرجه أبو داود (٣٥٦٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا جرير، عن عبد العزيز بن رفيع، عن أناس من آل عبد الله بن صفوان، «أن رسول الله -ﷺ-، قال: يا صفوان، هل عندك من سلاح» . والحديث.\n(*) وأخرجه أبو داود (٣٥٦٤) قال: حدثنا مسدد، قال: حدثنا أبو الأحوص، قال: حدثنا عبد العزيز بن رفيع، عن ناس من آل صفوان، قال: استعار النبي -ﷺ- فذكره معناه.\n(*) وأخرجه النسائي في الكبرى الورقة (٧٥-ب) قال: أخبرنا أحمد بن سليمان، قال: حدثنا عبيد الله يعني ابن موسى، قال: أخبرنا إسرائيل، عن عبد العزيز، عن ابن أبي مليكة، عن عبد الرحمن بن صفوان بن أمية، أن رسول الله، -ﷺ-، استعار من صفوان ... الحديث.\n(*) أخرجه النسائي في الكبرى تحفة الأشراف (٤٩٤٥) عن علي بن حجر، عن هشيم، عن حجاج، عن عطاء، أن رسول الله -ﷺ-، استعار من صفوان أدراعا وأفراسا. وساق الحديث.","vol":"8","page":163},{"text":"٥٩٩٥ - (د) أناس من آل عبد الله بن صفوان أن رسولَ الله - ﷺ- قال: «يا صفوان، هل عندكَ من سلاح؟ قال: عَاريَّة، أو غصبًا؟ قال: عاريَّة، فأعاره ما بين الثلاثين إلى الأربعين درعًا، وَغَزَا رسولُ الله - ﷺ- حُنَيْنًا، فلما هزم المشركين جُمعت دُرُوعُ صفوان، فَفَقَدَ منها أدراعًا، فقال النبيُّ - ﷺ- لصفوان: إنا قد فَقَدنا من أدراعك أدراعًا، فهل نَغْرَمُ لك؟ قال: لا يا رسولَ الله، لأن في قلبي اليوم ما لم يكن يومئذ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥٦٣) و(٣٥٦٤) في البيوع، باب في تضمين العارية، وهو مرسل، وفيه جهالة أناس من آل عبد الله بن صفوان، ولكن يشهد لبعضه الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٥٦٣) حدثنا أبو بكر بن أبي شيبة، ثنا جرير، عن عبد العزيز بن رفيع، عن أناس من آل عبد الله بن صفوان فذكره.\nوالحديث فيه جهالة أناس من آل عبد الله بن صفوان وهو مرسل.","vol":"8","page":164},{"text":"٥٩٩٦ - (ت) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- استعار قَصْعة، فضاعتْ، فضمنها لهم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٦٠) في الأحكام، باب ما جاء فيمن يكسر له الشيء ما يحكم له من مال الكاسر، من حديث سويد بن عبد العزيز عن حميد عن أنس، وقد تفرد به سويد، وهو ضعيف، وقال الترمذي: هذا حديث غير محفوظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٣٦٠) حدثنا علي بن حجر أخبرنا سويد بن عبد العزيز عن حميد عن أنس أن النبي فذكره.\nوقد تفرد به سويد وهو ضعيف. وقال أبو عيسى: هذا حديث غير محفوظ.","vol":"8","page":164},{"text":"٥٩٩٧ - (ت د) سمرة بن جندب - ﵁ - عن النبيِّ - ﷺ- قال: «عَلى اليَدِ ما أخذتْ حتى تُؤدِّيَ»، قال قتادة: ثم نَسِيَ الحسنُ، فقال: هو أمينُك لا ضمان عليه - يعني العاريَّةَ.\nأخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٣٥٦١) في البيوع، باب في تضمين العارية، والترمذي رقم (١٢٦٦) في ⦗١٦٥⦘ البيوع، باب ما جاء في أن العارية مؤداة، ورواه أيضًا أحمد وابن ماجة والحاكم، كلهم من حديث الحسن عن سمرة، والحسن مختلف في سماعه من سمرة، وقال الترمذي: هذا حديث حسن، أقو ل: ويشهد لمعناه الذي قبله والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٨) قال: حدثنا محمد بن جعفر، ومحمد بن بشر. وفي (٥/١٢) قال: حدثنا عبد الوهاب الخفاف. وفي (٥/١٣) قال: حدثنا يحيى بن سعيد. والدارمي (٢٥٩٩) قال: أخبرنا محمد بن المنهال، قال: حدثنا يزيد بن زريع. وأبو داود (٣٥٦١) قال: حدثنا مسدد بن مسرهد، قال: حدثنا يحيى. وابن ماجه (٢٤٠٠) قال: حدثنا إبراهيم بن المستمر، قال: حدثنا محمد بن عبد الله (ح) وحدثنا يحيى بن حكيم، قال: حدثنا ابن أبي عدي. والترمذي (١٢٦٦) قال: حدثنا محمد بن المثنى، قال: حدثنا ابن أبي عدي. والنسائي في الكبرى تحفة الأشراف (٤٥٨٤) عن عمرو بن علي، عن خالد بن الحارث.\nثمانيتهم - ابن جعفر، وابن بشر، وعبد الوهاب، ويحيى، ويزيد، ومحمد بن عبد الله، وابن أبي عدي، وخالد - عن سعيد بن أبي عروبة، عن قتادة عن الحسن، فذكره.\nالحسن مختلف في سماعه من سمرة وقال الترمذي: حديث حسن.","vol":"8","page":164},{"text":"٥٩٩٨ - (د ت) أبو أمامة الباهلي - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول في خُطبته عامَ حجَّة الوَدَاع «العاريَّةُ مؤدَّاة، والزعيم غارِم، والدَّيْنُ مَقْضِيّ» .\nأخرجه الترمذي، وأخرج أبو داود هذا الطرف الآخَر في جملة حديث طويل، قد أخرجه هو والترمذي، وهو مذكور في موضعه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الزعيم غارم) الزَّعيم: الكفيل والضَّمين، والغرامة: إعطاء ما تضمَّنَهُ وتكفَّل به.\n_________\n(١) رواه أبو داود رقم (٣٥٦٥) في البيوع، باب في تضمين العارية، والترمذي رقم (١٢٦٥) في البيوع، باب ما جاء في أن العارية مؤداة، ورقم (٢١٢١) في الوصايا، باب ما جاء في لا وصية لوارث، وقال الترمذي: هذا حديث حسن، وهو كما قال، قال: وفي الباب عن سمرة وصفوان بن أمية وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٦٧) قال: حدثنا أبو المغيرة. وأبو داود (٢٨٧٠، ٣٥٦٥) قال: حدثنا عبد الوهاب بن نجدة الحوطي. وابن ماجه (٢٠٠٧) (٢٢٩٥) (٢٣٩٨) (٢٧١٣) قال: حدثنا هشام بن عمار. وفي (٢٤٠٥) قال: حدثنا هشام بن عمار، والحسن بن عرفة. والترمذي (٦٧٠) قال: حدثنا هناد. وفي (١٢٦٥، ٢١٢٠) قال: حدثنا هناد، وعلي بن حجر. وعبد الله بن أحمد (٥/٢٦٧) قال: حدثنا يحيى ابن معين.\nسبعتهم - أبو المغيرة، وابن نجدة، وهشام، وابن عرفة، وهناد، وابن حجر، وابن معين - قالوا: حدثنا إسماعيل بن عياش، قال: حدثنا شرحبيل بن مسلم الخولاني، فذكره.","vol":"8","page":165},{"text":"٥٩٩٩ - (خ) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «نِعْمَ المَنِيحَةُ اللَّقْحَةُ الصَّفيُّ مِنْحَة (١)، والشَّاةُ الصفيُّ تَغْدُو بإنَاء ⦗١٦٦⦘ وَتَرُوحُ بِإِناء» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المنيحة): الناقة أو الشاة يُعطيها صاحبها غيره، لينتفع بلبنها، ثم يعيدها.\n(اللقحة): الناقة ذات اللبن.\n(الصَّفيُّ) شاةٌ صفيٌّ: إذا كانت غزيرةَ اللبن كريمةً.\n_________\n(١) قال الحافظ في \" الفتح \": وقوله: منحة، منصوب على التمييز، قال ابن مالك: فيه وقوع التمييز بعد فاعل \" نعم \" ظاهرًا، وقد منعه سيبويه إلا مع الإضمار، مثل ﴿بئس للظالمين بدلا﴾ وجوزه المبرد، وهو الصحيح، وقال أبو البقاء: اللقحة: هي المخصوصة بالمدح، و\" منحة \"، منصوب على التمييز توكيدًا، وهو كقول الشاعر:\nفنعم الزاد زاد أبيك زادًا.\n(٢) ٥ / ١٧٩ في الهبة، باب فضل المنيحة، وفي الأشربة، باب شرب اللبن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٢٦٢٩) حدثنا يحيى بن بكير حدثنا مالك عن أبي الزناد عن الأعرج عن أبي هريرة فذكره.","vol":"8","page":165},{"text":"<span data-type=\"title\" id=toc-1302>الكتاب السادس: في العُمْرى والرُّقْبَى</span>\n٦٠٠٠ - (خ م ط ت د س) جابر بن عبد الله - ﵄ - قال: «قضى النبيُّ - ﷺ- بالعُمْرَى لمن وُهِبَتْ له» .\nوفي رواية: «أَيُّما رَجُل أُعْمِرَ عُمْرَى له ولعَقِبِه، فهي للذي أُعْطيها لا ترجع إلى الذي أعطاها، لأنه أَعطَى عطاء وقعت فيه المواريث» .\nوفي أخرى: «من أعمر رجلًا عُمرى له ولعقبه، فقد قطع قولُه حقَّه فيها، وهي لمن أُعمِر وعَقِبِهِ» .\nوفي أخرى: «أَيُّما رَجُل أعمر رجلًا عُمرى له ولعقبه، فقال: قد أعطيتُكها وَعَقِبَكَ، ما بقي منكم أحد، فإنها لمن أُعطيها، وإنها لا ترجع إلى صاحبها، من [أجل] أنه أعطى عطاء وقعت فيه المواريث» .\nوفي أخرى قال: «إِنما العُمرى التي أجاز رسولُ الله - ﷺ- أن يقولَ: هي لك ولعقبك، فأما إِذا قال: هي لك ما عشت: فإنها ترجع إلى صاحبها» . قال مَعْمَر: وكان الزهريُّ يفتي به.\nوفي أخرى «أن رسولَ الله - ﷺ- قضى فيمن أُعْمِر عمرى له ولعقبه، ⦗١٦٨⦘ فهي له بَتْلَة، لا يجوز للمعطِي فيها شرط ولا ثُنْيَا» .\nوفي أخرى: أن رسولَ الله - ﷺ- قال: «العُمْرى جائزة» أخرجه البخاري ومسلم.\nولمسلم: «أنَّ رسولَ الله - ﷺ- قال: العُمرى ميراث لأهلها» .\nوله في أخرى قال: قال رسولُ الله - ﷺ-: «أَمْسِكوا عليكم أموالَكم ولا تُفسِدوها، فإنه من أعمر عُمرى فهي للذي أُعمِرَ حيًّا وميتًا، ولعقبِه» .\nوله في أخرى قال: «جعل الأنصار يُعمِرُونَ المهاجرين، فقال رسولُ الله - ﷺ-: أمسكوا عليكم أموالكم ...» الحديث بمعناه.\nوفي أخرى قال أبو الزبير: «أَعْمَرتِ امرأَة بالمدينة حائطًا لها ابْنًا لها، ثم تُوفِّيَ، وتوفّيت بعدَهُ، وترك وَلَدًا، وله إخوة بنون للمعمِرة، فقال ولد المُعْمِرة: رجع الحائط إلينا، وقال بنو المعمَر: بل كان لأبينا حياتَه وموتَه، فاختصموا إلى طارق - مولى عثمان - فدعا جابرًا، فشهد على رسولِ الله - ﷺ- بالعُمرى لصاحبها، فقضى بذلك طارق، ثم كتب إلى عبد الملك، فأخبره بذلك، وأَخبر بشهادة جابر، فقال عبد الملك: صَدَقَ جابر، فأمضى ذلك طارق، فإن ذلك لبني المُعْمَر حتى اليومِ» .\nوفي أخرى: «أن طارقًا قضى بالعُمرى للوارِث، لقول جابر عن رسول الله - ﷺ-» . ⦗١٦٩⦘\nوأخرج الموطأ، وأبو داود، والترمذي، والنسائي الرواية الثانية.\nوفي أخرى لأبي داود «أن نبيَّ الله - ﷺ- كان يقول: العُمرى لمن وهبت له» .\nوله في أخرى: «أن النبيَّ - ﷺ- قال: من أُعْمِر عُمرى فهي له ولعقبه، يرثُها من يرثُه من عقبه» .\nوله في أخرى: «أن النبيَّ - ﷺ- قال: لا تُرقِبوا ولا تُعمِروا، فمن أُرقِب شيئًا أو أُعمِر [هـ] فهو لورثته» .\nوله في أخرى قال: «قضى رسولُ الله - ﷺ- في امرأة من الأنصار أعطاها ابنُها حديقة من نخل، فماتت، فقال ابنُها: إِنما أعطيتها حياتَها، وله إِخوة، فقال رسولُ الله - ﷺ-: هي لها حياتَها وموتَها، قال: كنت تصدقت بها عليها، قال: ذلك أبعدُ لك» .\nوله في أخرى: قال: قال رسول الله - ﷺ-: «العُمرى جائزة لأهلها، والرُّقبى جائزة لأهلها» .\nوأخرج الرواية الرابعة، ولم يذكر قول معمر عن الزهري.\nوأخرج الترمذي أيضًا رواية أبي داود الآخرة.\nوأخرج النسائي أيضًا أن النبيَّ - ﷺ- خطبهم فقال: «العُمرى جائزة» .\nوفي أخرى: لم يذكر «خَطَبهم» . ⦗١٧٠⦘\nوفي أخرى: «عن عطاء، ولم يذكر جابرًا، قال: نهى رسولُ الله - ﷺ- عن العُمرى والرُّقبى، قلتُ: وما الرُّقبى؟ قال: يقول الرجل: هي لك حياتَك، فإن فعلتم فهو جائز» .\nوفي أخرى عن عطاء، ولم يذكر جابرًا، قال: قال رسول الله - ﷺ-: «من أُعطي شيئًا حياتَه فهو له حياتَه وموتَه» .\nوأخرج رواية أبي داود الأولى، والثانية، والثالثة التي أولها: «لا تُرقِبوا ولا تُعمِروا» .\nوله في أخرى: «قال: قال رسول الله - ﷺ-: من أُعمِر شيئًا فهو له حياتَه ومماتَه» .\nوفي أخرى «قال: قال رسول الله - ﷺ-: يا معشر الأنصار أمسكوا عليكم أموالكم لا تُعمِروها، فإنه من أُعمِر شيئًا فإنه لمن أُعمِره حياتَه ومماتَه» .\nوفي أخرى: «قال: أمسكوا عليكم أموالكم ولا تُعمِروها، فمن أُعمِر شيئًا حياتَه فهو له حياتَه وبعد موته» .\nوفي أخرى: «قال: قال رسول الله - ﷺ-: الرقبى جائزة» .\nوأخرج الرواية الآخرة من روايات أبي داود.\nوله في أخرى: «قال: العمرى لمن أعمرها، هي له ولعقبه يرثها من يرثه من عقبه» . ⦗١٧١⦘\nوأخرج الرواية الثالثة من روايات البخاري ومسلم، والخامسة، وزاد: قال أبو سلمة: لأنه أعطى عطاء وقعت فيه المواريث، فقطعت المواريث شرطه.\nوله في أخرى: «أنه قضى أنَّ من أعمر رجلًا عمرى له ولعقبه، فإنها للذي أعمرها يرثها من صاحبها الذي أعطاها ما وقع من مواريث الله وحقِّه» .\nوله في أخرى: «أنه قال: أَيُّما رجل أعمر رجلًا عمرى له ولعقبه، قال: قد أعطيتكها وعقبَك ما بقي منكم أحد، فإنها لمن أُعطيها لا ترجع إلى صاحبها من أجل أنه أعطاها عطاء وقعت فيه المواريث» .\nوفي أخرى: «أنه قضى بالعمرى أن يهب الرجلُ الرجلَ ولعقبه الهبةَ ويستثني: إن حدث بك حدث وبعقبك فهو إليَّ، وإلى عقبي، إنها لمن أُعطيها ولِعَقِبهِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العُمْرَى) يقال: أعْمَرْتُه دارًا أو أرضًا: إذا أعطيتَه إياها، وقلت له: هي لك مدَّة عُمُري أو عُمُرِك، فإذا متَّ رجعتْ إليَّ، والاسم «العمرى» ⦗١٧٢⦘\n(الرُّقْبى) يقال: أرْقَبْتُه دارًا أو أرضًا: إذا أعطيتَه إياها على أن تكون للباقي منكما. وقلت: إن متُّ قبلك فهي لك، وإن متَّ قبلي فهي لي، والاسم «الرقبى» وهي من المراقبة، لأن كل واحد منهما يرقب موت صاحبه، أي: ينتظر.\n(بَتَلَ) البَتْل: القطع، بَتَلَهُ، يبتِله: إذا قطعه، المعنى: أنه يتملَّكها ملكًا لا يتطرَّق إليه نقض.\n(ثُنيا) الثُّنيا: الرجوع، أي: ليس للمعطي أن يرجع فيها.\n(حائطًا) الحائط: البستان من النخل.\n(حديقة) الحديقة: البستان عليه جدار يُحْدِق به، أي يُحيط به.\n_________\n(١) أخرجه البخاري ٥ / ١٧٦ في الهبة، باب ما قيل في العمرى والرقبى، ومسلم رقم (١٦٢٥) في الهبات، باب العمرى، والموطأ ٢ / ٧٥٦ في الأقضية، باب القضاء في العمرى، وأبو داود رقم (٣٥٥٠) و(٣٥٥١) و(٣٥٥٢) و(٣٥٥٣) و(٣٥٥٤) و(٣٥٥٥) و(٣٥٥٦) و(٣٥٥٧) و(٣٥٥٨) في البيوع، باب في العمرى، وباب من قال فيه ولعقبه، وباب في الرقبى، والترمذي رقم (١٣٥٠) في الأحكام، باب ما جاء في العمرى، والنسائي ٦ / ٢٧٢ - ٢٧٨ في العمرى، باب ذكر اختلاف ألفاظ الناقلين لخبر جابر في العمرى، وباب ذكرى الاختلاف على الزهري فيه، وباب ذكر اختلاف يحيى بن أبي كثير ومحمد بن عمرو، على أبي سلمة فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٠٢) قال: حدثنا يحيى، عن هشام، وفي (٣/٣٠٢) قال: وحدثناه أبو داود، عن سفيان. وفي (٣/٣٠٤) قال: حدثنا إسحاق، قال: حدثنا هشام. وفي (٣/٣٩٣) قال: حدثنا حسن الأشيب، قال: حدثنا شيبان. والبخاري (٣/٢١٦) قال: حدثنا أبو نعيم، قال: حدثنا شيبان. ومسلم (٥/٦٨) قال: حدثنا عبيد الله بن عمر القواريري، قال: حدثنا خالد بن الحارث، قال: حدثنا هشام. (ح) وحدثناه محمد بن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثنا أبي وأبو داود (٣٥٥٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبان. والنسائي (٦/٢٧٧) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد بن الحارث، قال: حدثنا هشام، وفي (٦/٢٧٧) قال: أخبرنا يحيى بن أبي كثير درست، قال: حدثنا أبو إسماعيل.\nخمستهم - هشام، وسفيان، وشيبان، وأبان، وأبو إسماعيل - عن يحيى بن أبي كثير.\n٢- وأخرجه أحمد (٣/٣٦٠) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب. وفي (٣/٣٩٩) قال: حدثنا عبد الرزاق، ومحمد بن بكر، قالا: أنبأنا ابن جريج. ومسلم (٥/٦٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك وفي (٥/٦٧) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح، قالا: أخبرنا الليث (ح) وحدثنا قتيبة، قال: حدثنا ليث. (ح) وحدثني عبد الرحمن بن بشر العبدي، قال: أخبرنا عبد الرزاق، قال: أخبرنا ابن جريج. وفي (٥/٦٨) قال: حدثنا محمد بن رافع، قال: حدثنا ابن أبي فديك، عن ابن أبي ذئب. وأبو داود (٣٥٥٣) قال: حدثنا محمد بن يحيى بن فارس، ومحمد بن المثنى، قالا: حدثنا بشر بن عمر، قال: حدثنا مالك يعني ابن أنس. وفي (٣٥٥٤) قال: حدثنا حجاج ابن أبي يعقوب، قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. وابن ماجه (٢٣٨٠) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والترمذي (١٣٥٠) قال: حدثنا الأنصاري، قال: حدثنا معن، قال: حدثنا مالك والنسائي (٦/٢٧٥) قال: أخبرنا عيسى بن مساور، قال: حدثنا الوليد، قال: حدثنا أبو عمرو الأوزاعي. (ح) وأخبرنا قتيبة بن سعيد، قال: حدثنا الليث (ح) وأخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، عن مالك. وفي (٦/٢٧٦) قال: أخبرنا عمران بن بكار، قال: حدثنا أبو اليمان، قال: حدثنا شعيب. (ح) وأخبرنا محمد بن عبد الله بن عبد الحكم، عن ابن أبي فديك، قال: حدثنا ابن أبي ذئب. (ح) وأخبرنا أبو داود سليمان بن سيف، قال: حدثنا يعقوب، قال: حدثنا أبي عن صالح. (ح) وأخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا أبي، قال: حدثنا سعيد، قال: حدثني يزيد بن أبي حبيب.\nتسعتهم - ابن أخي ابن شهاب، وابن جريج، ومالك، والليث، وابن أبي ذئب، وصالح، والأوزاعي، وشعيب، ويزيد بن أبي حبيب - عن ابن شهاب.\nكلاهما - يحيى بن أبي كثير، وابن شهاب- عن أبي سلمة بن عبد الرحمن، فذكره.\n(*) لفظ حديث يحيى بن أبي كثير: «قضى النبي -ﷺ- بالعمرى أنها لمن وهبت له»\n(*) وأخرجه أبو داود (٣٥٥٢) قال: حدثنا أحمد بن أبي الحواري. والنسائي (٦/٢٧٥) قال: أخبرنا محمد بن هاشم البعلبكي.\nكلاهما - أحمد، ومحمد - قالا: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي، عن الزهري، عن عروة، وأبي سلمة، عن جابر بن عبد الله، فذكره.\n(*) وأخرجه أبو داود (٣٥٥١) قال: حدثنا مؤمل بن الفضل الحراني، قال: حدثنا محمد بن شعيب. والنسائي (٦/٢٧٤) قال: أخبرني محمود بن خالد، قال: حدثنا عمر (ح) وأخبرني عمرو بن عثمان، قال: أنبأنا بقية بن الوليد.\nثلاثتهم - محمد بن شعيب، وعمر، وبقية - عن الأوزاعي، قال: حدثنا ابن شهاب، عن عروة، عن جابر، فذكره. ولفظ حديثه: «من أعمر عمرى فهي له ولعقبه، يرثها من يرثه من عقبه» .","vol":"8","page":167},{"text":"٦٠٠١ - (خ م د س) أبو هريرة - ﵁ - أن نبيَّ الله - ﷺ- قال: «العُمرى جائزة» .\nوفي رواية قال: «العمرى ميراث لأهلها» . أخرجه البخاري، ومسلم.\nوأخرج أبو داود والنسائي الأولى.\nوللنسائي في أخرى: «أن رسولَ الله - ﷺ- قال: مَن أُعمِر شيئًا فهو له» .\nوفي أخرى: «لا عمرى، فمن أُعمِر شيئًا فهو له» .\nوفي رواية عن قتادة قال: سألني سليمان بن هشام عن العمرى، فقلت: حدَّث محمد بن سيرين عن شريح قال: قضى نبي الله - ﷺ- أن العمرى جائزة، قال قتادة: وقلت: حدَّثني النضر بن أنس عن بشير بن نَهِيك عن أبي هريرة أن نبيَّ الله - ﷺ- قال: «العمرى جائزة» . قال قتادة: وقلتُ: كان الحسن ⦗١٧٣⦘ يقول: «العمرى جائزة» . قال قتادة: فقال الزهري: إنما العمرى: إذا أُعْمِرَ وعَقبه من بعده، فإذا لم يَجْعل عَقِبَه من بعده: كان للذي يَجعل شرطَه، قال قتادة: فسُئِلَ عطاءُ بن أبي رَباح؟ فقال: حدَّثني جابر بن عبد الله: أن رسولَ الله - ﷺ- قال: «العمرى جائزة»، قال قتادة: فقال الزهري: كان الخلفاء لا يقضون بهذا؟ قال عطاء: قضى بها عبد الملك ابن مَرْوان. [أخرجه البخاري ومسلم وأبو داود والنسائي] (١) .\n_________\n(١) رواه البخاري ٥ / ١٧٦ في الهبة، باب ما قيل في العمرى والرقبى، ومسلم رقم (١٦٢٦) في الهبات، باب العمرى، والنسائي ٦ / ٢٧٧ في العمرى، باب ذكر اختلاف يحيى بن أبي كثير ومحمد بن عمرو على أبي سلمة فيه، أبو داود رقم (٣٥٤٨) في البيوع، باب في العمرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٤٧) قال: حدثنا بهز وعفان. قالا: حدثنا همام. وفي (٢/٤٢٩، ٣/٣١٩) قال: حدثنا يحيى، عن ابن أبي عروبة. وفي (٢/٤٦٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحجاج. قال: حدثني شعبة. وفي (٢/٤٨٩) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد. والبخاري (٣/٢١٦) قال: حدثنا حفص بن عمر. قال: حدثنا همام. ومسلم (٥/٦٩) قال: حدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر.\nقال: حدثنا شعبة. (ح) وحدثنيه يحيى بن حبيب. قال: حدثنا خالد، يعني ابن الحارث. قال: حدثنا سعيد وأبو داود (٣٥٤٨) قال: حدثنا أبو الوليد الطيالسي. قال: حدثنا همام. والنسائي (٦/٢٧٧) قال: أخبرنا محمد بن المثنى. قال: حدثنا محمد. قال: حدثنا شعبة. (ح) وأخبرنا محمد بن المثنى. قال: حدثنا معاذ بن هشام. قال: حدثني أبي.\nأربعتهم - همام، وسعيد بن أبي عروبة، وشعبة، وهشام الدستوائي - عن قتادة قال: حدثني النضر بن أنس. عن بشير بن نهيك، فذكره.","vol":"8","page":172},{"text":"٦٠٠٢ - (د س) زيد بن ثابت - ﵁ - قال: قال رسولُ الله - ﷺ-: «من أُعْمِر شيئًا فهو لِمُعمَرِه: محياه ومماتَه، ولا تُرْقِبوا، فمن أُرْقِب شيئًا فهو لسبيله» . أخرجه أبو داود والنسائي.\nوللنسائي: أن النبيَّ - ﷺ- قال: «الرُّقْبى جائزة» .\nوفي أخرى له: «أن النبيَّ - ﷺ-: جعل الرقبى للذي أُرْقِبَها» .\nوفي أخرى له قال: قال رسولُ الله - ﷺ-: «العمرى ميراث» .\nوفي أخرى: «العمرى للوارِث» . وفي أُخرى: «العمرى جائزة» .\nوفي أخرى: «قضى بالعمرى للوارث» (١) .\n_________\n(١) رواه أبو داود رقم (٣٥٥٩) في البيوع، باب في الرقبى، والنسائي ٦ / ٢٦٩ في الرقبى، باب ذكر الاختلاف على ابن أبي نجيح في خبر زيد بن ثابت، وفي العمرى في فاتحته، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٨٩) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح، عن عمر بن حبيب. وفي (٥/١٨٩) قال: حدثنا عبد الله بن الحارث، عن شبل، وأبو داود (٣٥٥٩) قال: حدثنا عبد الله بن محمد النفيلي، قال: قرأت على معقل.\nثلاثتهم - عمر، وشبل، ومعقل - عن عمرو بن دينار، عن طاووس، عن حجر، فذكره.\n(*) أخرجه النسائي (٦/٢٧٢) قال: أخبرنا محمد بن عبيد الله بن يزيد بن إبراهيم، قال: أخبرني أبي، أنه عرض على معقل، عن عمرو بن دينار، عن حجر ولم يذكر طاووسا.","vol":"8","page":173},{"text":"٦٠٠٣ - (س) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال: «لا تُرْقِبُوا أَموالكم، فمن أُرقِب شيئًا، فهو لمن أُرْقِبَهُ» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «العمرى جائزة لمن أُعمِرها، والرقبى جائزة لمن أُرقِبها، والعائدُ في هبته كالعائِد في قَيْئه» .\nوفي أخرى عن طاوس، قال: لعله: عن ابن عباس، قال: «لا رُقبى، فمن أُرقِبَ شيئًا فهو سبيلُ الميراث» .\nوفي أخرى قال ابن عباس: «العمرى والرُّقبى سواء» . وفي أخرى قال ابن عباس: «لا تَحِلُّ العُمرى ولا الرُّقبى، فمن أُعمِر شيئًا فهو له، ومن أرقب شيئًا فهو له» .\nوفي أخرى قال ابن عباس: «لا تصلح العمرى ولا الرقبى، فمن أُعمِر شيئًا أو أُرْقِبَه: فإنه لمن أُعمرَه وأُرقِبَه: حياتَه ومماتَهُ» .\nوفي أخرى - مرسلًا - عن طاوس قال: قال رسولُ الله - ﷺ-: «لا تحلُّ الرقبى فمن أَرقَب بِرُقْبى فهو سبيل الميراث» .\nوفي أخرى: أن النبيَّ - ﷺ- قال: «العمرى جائزة» .\nوفي أخرى عن طاوس مُرسلًا قال: «بَتَل رسولُ الله - ﷺ- العمرى والرقبى» . أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢٦٩ في الرقبى، باب ذكر الاختلاف على ابن أبي نجيح في خبر زيد بن ثابت، وباب ذكر الاختلاف على أبي الزبير، وفي العمرى في فاتحته، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٦٩) أخبرني محمد بن وهب، قال: حدثنا محمد بن سلمة، قال: حدثني أبو عبد الرحيم، قال: حدثني زيد، عن أبي الزبير، عن طاووس، عن ابن عباس فذكره.","vol":"8","page":174},{"text":"٦٠٠٤ - (س) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «لا عمرى ولا رقبى، فمن أُعْمِر شيئًا أو أُرْقِبه فهو له حياتَه، ومماتَه» .\nوفي رواية عن حبيب بن أبي ثابت عن ابن عمر - ولم يسمعه - قال: قال رسولُ الله - ﷺ-: «لا عُمرى، ولا رُقبى ...» وذكره. قال عطاء: «هو للآخَر» .\nوفي أخرى عن حبيب قال: سمعتُ ابن عمر يقول: «نهى رسولُ الله - ﷺ- عن الرُّقبى، وقال: من أُرْقِبَ رُقْبى، فهي له» . أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢٧٣ و٢٧٤ في العمرى، باب ذكر اختلاف ألفاظ الناقلين لخبر جابر في العمرى، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٧٣) أخبرنا عبيد الله بن سعيد قال: حدثنا محمد بن بكر، قال: أخبرني عطاء، عن حبيب بن أبي ثابت، عن ابن عمر ولم يسمعه منه.","vol":"8","page":175},{"text":"٦٠٠٥ - (س) عبد الله بن الزبير - ﵄ - أن رسولَ الله - ﷺ- قال: «أيُّما رَجل أَعْمَرَ [عُمْرَى] له، ولعقبه: فهي له، ولمن يَرِثه من عقبه، موروثة» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢٧٥ في العمرى، باب ذكر الاختلاف على الزهري فيه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٧٥) أخبرني محمد بن عبد الله بن عبد الرحيم، قال: حدثنا عمرو بن أبي سلمة الدمشقي، عن أبي عمر الصنعاني، عن هشام بن عروة، عن أبيه، عن عبد الله بن الزبير فذكره.","vol":"8","page":175},{"text":"٦٠٠٦ - (ت) سمرة بن جندب - ﵁ - أن رسولَ الله - ﷺ- قال: «العمرى جائزة لأهلها، أو ميراث لأهلها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٤٩) في الأحكام، باب ما جاء في العمرى، ورواه أبو داود رقم (٣٥٤٩) في البيوع، باب في العمرى، وهو حديث حسن، قال الترمذي: وفي الباب عن زيد بن ثابت، وجابر، وأبي هريرة، وعائشة، وابن الزبير، ومعاوية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٣٤٩) حدثنا محمد بن المثنى، حدثنا ابن أبي عدي، عن سعيد، عن قتادة، عن الحسن، عن سمرة،فذكره.","vol":"8","page":175},{"text":"٦٠٠٧ - (ط) نافع - مولى ابن عمر - ﵀ - «أن ابن عمر وَرِث من حفصة ابنة عمر دارها، وكانت قد أسكنتْ فيها ابنةَ زيد بن ⦗١٧٦⦘ الخطاب ما عاشت، فلما تُوفِّيتْ بنتُ زيد: قبضَ عبد الله بنُ عمرَ المسكن ورأى أنه له» . أخرجه الموطأ (١) .\nترجمة الأبواب التي أولها عين، ولم ترد في حرف العين\n(العرايا): في كتاب البيع، من حرف الباء.\n(عامل الزكاة): في كتاب الزكاة، من حرف الزاي.\n(العورة): في كتاب الصلاة، من حرف الصاد.\n(العُطاس): في كتاب الصحبة، من حرف الصاد.\n(عيادة المريض): في كتاب الصحبة من حرف الصاد.\n(العقيقة): في كتاب الطعام، من حرف الطاء.\n(العَتيرة): في كتاب الطعام، من حرف الطاء.\n(العين): في كتاب الطب، من حرف الطاء.\n(عمرة القضاء): في كتاب الغزوات، من حرف الغين.\n(العَصَبِيَّة): في كتاب الفتن، من حرف الفاء.\n(عذاب القبر): في كتاب الموت، من حرف الميم.\n(العَزْل): في كتاب النكاح، من حرف النون.\n_________\n(١) ٢ / ٧٥٦ في الأقضية، باب القضاء في العمرى، وإسناده صحيح. أقول: وإلى هنا انتهت نسخة المؤلف بخطه، وهي المجلد الرابع فقط، وكان ابتداؤها من الكتاب الثاني من حرف الصاد، في الصوم إلى آخر حرف العين وشرح غريبه، وكان انتهاؤه من كتابتها بالموصل سنة ست وثمانين وخمسمائة هجرية، أي قبل: وفاته بعشرين عامًا رحمه الله تعالى. وعليها سماعات كثيرة لعلماء أجلاء تغمدهم الله تعالى جميعًا برحمته ورضوانه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/٦٢) عن نافع فذكره.","vol":"8","page":175},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1303>حرف الغين</span>\nويشتمل على سبعة كتب\nكتاب الغزوات، كتاب الغَيْرة، كتاب الغضب والغيظ، كتاب الغصب، كتاب الغِيبة، كتاب الغناء، كتاب الغدر\nالكتاب الأول: في الغزوات والسَّرايا والبُعوث\n<span data-type=\"title\" id=toc-1305>عدد غزوات النبيِّ - ﷺ</span>-\n٦٠٠٨ - (خ م ت) أبو إسحاق [عبد الله بن عمرو السبيعي]: «أن عبد الله بن يزيد خرج يَسْتَسقي بالناس، فصلَّى ركعتين، ثم اسْتَسقى، قال: فلقيتُ يومئذ زيدَ بنَ أرقم - قال: وليس بيني وبينَه غيرُ رجل، أو بيني وبينه رَجُل - فقلت له: كم غزا رسولُ الله - ﷺ-؟ قال: تِسْعَ عشْرَةَ [غزوة]، فقلتُ: كم غزوتَ أنتَ معه؟ قال: سَبْعَ عشْرَةَ غزوة، قلتُ: فما أوَّلُ غَزاة غزاها؟ قال: ذاتُ العُسَيْر - أو العُشَيْرِ» . ⦗١٧٨⦘\nوفي حديث وهب عن شُعبةَ «فذكرتُ ذلك لقتادة، فقال: العُشَير» . وفي حديث الحسن بن موسى: «وأنه حَجَّ بعدما هاجر حجَّة واحدة، حَجَّةَ الوَدَاع، قال أبو إِسحاق: وبمكة أخرى» .\nوفي رواية قال أبو إسحاق: «كُنْتُ إلى جَنْبِ زيدِ بن أرقم، فقيل له: كم غزا النَّبيُّ - ﷺ- من غزوة؟ قال: تِسْعَ عشرة ... وذكره» . أخرجه البخاري ومسلم، وأخرج الترمذي الآخِرة (١) .\n_________\n(١) رواه البخاري ٨ / ١١٦ في المغازي، باب كم غزا النبي ﷺ، وباب غزوة العشيرة، وباب حجة الوداع، ومسلم رقم (١٢٥٤)، في الحج، باب بيان عدد عمر النبي ﷺ وزمانهن، وفي الجهاد والسير، باب عدد غزوات النبي ﷺ، والترمذي رقم (١٦٧٦) في الجهاد، باب ما جاء في غزوات النبي ﷺ وكم غزا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٣٦٨، ٤/٣٧١) قال: حدثنا وكيع، قال: حدثنا إسرائيل، وأبي يعني الجراح.\n٢- وأخرجه أحمد (٤/٣٧٠) قال: حدثنا حسن بن موسى. والبخاري (٥/٢٢٣) قال: حدثنا عمرو بن خالد. ومسلم (٤/٦٠) قال: حدثني زهير بن حرب، قال: حدثنا الحسن بن موسى. وفي (٥/١٩٩) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا يحيى بن آدم.\nثلاثتهم - حسن، وعمرو، ويحيى - عن زهير.\n٣- وأخرجه عبد بن حميد (٢٦١) قال: أخبرنا عبيد الله بن موسى، والبخاري (٢٠١٦) قال: حدثنا عبد الله، وعبد الله بن رجاء عن إسرائيل.\n٤- وأخرجه أحمد (٤/٣٧٣) قال: حدثنا محمد بن جعفر. والبخاري (٥/٩٠) قال: حدثني عبد الله بن محمد، قال: حدثنا وهب. ومسلم (٥/١٩٩) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. والترمذي (١٦٧٦) قال: حدثنا محمود بن غيلان، قال: حدثنا وهب بن جرير، وأبو داود الطيالسي.\nثلاثتهم - محمد، ووهب، وأبو داود - عن شعبة.\nأربعتهم - إسرائيل، والجراح، وزهير، وشعبة - عن أبي إسحاق، فذكره.","vol":"8","page":177},{"text":"٦٠٠٩ - (خ) البراء بن عازب - ﵁ - قال: «غزوتُ مَعَ رسولِ الله - ﷺ- خمسَ عشْرَةَ غزوة» . أخرجه البخاري (١) .\n_________\n(١) ٨ / ١١٦ في المغازي، باب كم غزا النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٤٧٢) حدثنا عبد الله بن رجاء، حدثنا إسرائيل، عن أبي إسحاق، حدثنا البراء، فذكره.","vol":"8","page":178},{"text":"٦٠١٠ - (خ م) بريدة - ﵁ - قال: «غزا النبيُّ - ﷺ- سِتَّ عشْرةَ غزوة» . أخرجه البخاري.\nوفي رواية مسلم: «أنه غزا مع النبيِّ - ﷺ- سِتَّ عَشْرَةَ غَزْوَة» .\nوفي أخرى له «أنَّ رسولَ الله - ﷺ- غزا تِسْعَ عَشْرَةَ غَزوَة، قاتل في ثمان منهن» (١) .\n_________\n(١) رواه البخاري ٨ / ١١٦ في المغازي، باب كم غزا النبي ﷺ، ومسلم رقم (١٨١٤) في الجهاد، باب عدد غزوات النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٤٩) والبخاري (٦/٢٠) قال: حدثني أحمد بن الحسن، قال: حدثنا أحمد بن محمد بن حنبل بن هلال. ومسلم (٥/٢٢٠) قال: حدثني أحمد بن حنبل، قال: حدثنا معتمر بن سليمان، عن كهمس، عن ابن بريدة، فذكره.\n(*) أخرجه أحمد (٥/٣٤٩) قال: حدثنا يزيد قال: حدثنا الجريري، عن عبد الله بن بريدة: «أن أباه غزا مع النبي -ﷺ- ست عشرة غزوة» مرسلا.","vol":"8","page":178},{"text":"٦٠١١ - (خ م) سلمة بن الأكوع - ﵁ - قال: «غزوتُ مَعَ رسولِ الله - ﷺ- سبع غَزَوات، فذكر خيبرَ، والحُدَيْبِيةَ، ويومَ حُنَيْن، ويومَ القَرَد، قال يزيد بن أبي عبيد: ونسيتُ بَقِيَّتَها» .\nوفي رواية: أنه سمعه يقول: «غزوتُ معَ رسولِ الله - ﷺ- سبع غَزوات، وخرجت فيما يَبْعَثُ من البعوث تسعَ غَزَوات، مرَّة علينا أبو بكر، ومَرَّة علينا أسامةُ» . أخرجه البخاري [ومسلم] (١) .\n_________\n(١) رواه البخاري ٧ / ٣٩٩ في المغازي، باب بعث النبي ﷺ أسامة بن زيد إلى الحرقات من جهينة، ومسلم رقم (١٨١٥) في الجهاد، باب عدد غزوات النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٥٤) قال: حدثنا حماد بن مسعدة. والبخاري (٥/١٨٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا حاتم. وفي (٥/١٨٤) قال: وقال عمر بن حفص بن غياث، حدثنا أبي. وفيه (٥/١٨٤) قال: حدثنا أبو عاصم الضحاك بن مخلد. وفيه (٥/١٨٤) قال: حدثنا محمد بن عبد الله، قال: حدثنا حماد بن مسعدة. ومسلم (٥/٢٠٠) قال: حدثنا محمد بن عباد، قال: حدثنا حاتم يعني ابن إسماعيل. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا حاتم.\nأربعتهم - حماد، وحاتم، وحفص بن غياث، وأبو عاصم - عن يزيد بن أبي عبيد، فذكره.","vol":"8","page":179},{"text":"<span data-type=\"title\" id=toc-1306>غزوة بدر</span>\n٦٠١٢ - (م د) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- شاور حين بلغه إِقْبَالُ أبي سفيان، قال: فتكلَّم أبو بكر، فأَعرَضَ عنه، ثم تكلَّمَ عمرُ، فأعرضَ عنه، فقام سعدُ بنُ عُبادَةَ، فقال: إيَّانا تريدُ يا رسولَ الله؟ والذي نفسي بيده، لو أمرتنا أن نُخِيضَها البحرَ لأخَضْناها، ولو أمرتنا أن نَضْرِبَ أَكْبَادَها إلى بَرْك الغِمَاد لفعلنا، قال: فندَب رسولُ الله - ﷺ- الناسَ فانطلقوا، حتى نزلوا بدرًا، وورَدتْ عليهم رَوَايا قريش، وفيهم غلام أسودُ لبني الحجَّاجِ، فأخذوه، فكان أصحابُ النبيِّ - ﷺ- يسألونه عن أبي سفيان، وأصحابه؟ فيقول: مالي علم بأبي سفيان، ولكنْ هذا ⦗١٨٠⦘ أبو جهل، وعُتبةُ، وشَيْبَةُ، وأُميَّةُ بنُ خَلف في الناس، فإذا قال ذلك ضربوه، فقال: نعم أنا أُخبركم، هذا أبو سفيان، فإذا تركوه فسألوه قال: ما لي بأبي سفيان عِلْم، ولكنْ هذا أبو جهل، وعتبةُ، وشيبةُ، وأُمَيَّةُ بنُ خلف في الناس، فإِذا قال هذا أيضًا ضربوه، ورسولُ الله - ﷺ- قائم يُصلِّي، فلما رأى ذلك انصرف، وقال: والذي نفسي بيده، لَتَضْرِبونه إذا صَدَقَكم، وتتركونَهُ (١) إذا كذبكم، قال: فقال رسولُ الله - ﷺ-: هذا مَصْرَعُ فلان - ويضع يده على الأَرض هاهنا، وهاهنا - قال: فما مَاطَ أحدُهم عن موضع يدِ رسولِ الله - ﷺ-» . أخرجه مسلم.\nوأخرجه أبو داود، وأوَّلُ حديثه: «أن رسولَ الله - ﷺ- نَدَبَ أصحابه، فانطلق إلى بدر، فإذا هم بروايا قريش، فيها عبد أسودُ لبني الحجاج ...» وذكر الحديث إلى آخره بتغيير شيء من ألفاظه، ثم قال في آخره: «والذي نفسي بيده، ما جاوز أحد منهم عن موضعِ يدِ رسولِ الله - ﷺ-، فأمر بهم رسولُ الله - ﷺ-، فأُخِذُوا بأرجلهم، فسُحِبوا، فَأُلْقُوا في القَلِيب» (٢) . ⦗١٨١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَوَايا) جمع راوية، وهي المزادة، والمراد به هاهنا: الجمال التي تحمل المزاد، والجمل: راوية، وتسمى به المزادة.\n(مَصرع) المصرع: موضع القتل.\n(ما ماط) أي: ما زال وما بعُد، والمَيْط: الميل والعدول.\n(ندب) ندبتُ الرجل لهذا الأمر: أي: هيأته له، وبعثته فيه، فانتدب، أي: أجاب.\n(القَلِيب): البئر لم تُطْوَ، وإنما هي حفيرةٌ قُلِب ترابها، فسمِّيتْ قليبًا.\n_________\n(١) في نسخ مسلم المطبوعة: لتضربوه إذا صدقكم وتتركوه، بحذف النون، وهي لغة.\n(٢) رواه مسلم رقم (١٧٧٩) في الجهاد، باب غزوة بدر، وأبو داود رقم (٢٦٨١) في الجهاد، باب في الأسير ينال منه ويضرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في المغازي (٣٢) عن أبي بكر، عن عفان، عن حماد بن سلمة، عن ثابت عن أنس. الأشراف (١/١٢٥) .\nأخرجه أبو داود (٢٦٨١) حدثنا موسى بن إسماعيل، قال: ثنا حماد، عن ثابت، عن أنس فذكره.","vol":"8","page":179},{"text":"٦٠١٣ - (م) أنس بن مالك - ﵁ - قال: «بَعَثَ رسولُ الله - ﷺ- بَسْبَسَةَ (١) عَيْنًا ينظر ما صنعت عِيرُ أبي سفيان، فجاء وما في البيت أحد غيري وغيرُ رسولِ الله - ﷺ-، قال: لا أدري، ما استثنى بعض نسائه ... قال: فحدَّثه الحديثَ، فخرج رسولُ الله - ﷺ- فتكلَّم، فقال: إن لنا طَلِبَة، فمن كان ظَهرُه حاضرًا فليركب معنا، فجعل رجال يستأذنونه في ظهرهم (٢) في عُلْوِ المدينة، فقال: لا، إلا من كان ظهْرُه حاضرًا، ⦗١٨٢⦘ فانطلق رسولُ الله - ﷺ- وأصحابُه حتى سبقوا المشركين إلى بَدْر، وجاء المشركون، فقال رسولُ الله - ﷺ-: لا يُقْدِمَنَّ أحد منكم إلى شيء حتى أكونَ أنا أُوذِنه (٣)، فدنا المشركون، فقال رسولُ الله - ﷺ-: قوموا إلى جنة عَرْضُها السماوات والأرض، قال: يقول عُمَيْر (٤) بن الحُمام الأنصاري: يا رسولَ الله، جنة عرضها السماوات والأرض؟ قال: نعم، قال: بخ بخ يا رسولَ الله، فقال رسولُ الله - ﷺ-: ما يحملك على قولك: بخ بخ؟ قال: لا والله يا رسولَ الله، إلا رَجَاءَ (٥) أن أكونَ من أهلها، قال: فإنك من أهلها قال: فاخترج تَمَرَات من قَرَنِه، فجعل يأكلُ منهن، ثم قال: لئن أنا حَييتُ حتى آكل تمراتي هذه إنها لحياة طويلة، قال: فرمى بما كان معه من التمر ثم قاتلهم حتى قُتِل» . أخرجه مسلم (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العِير) الإبل تحمل الميرة والمتاع ونحوه.\n(الظَّهْر) هاهنا: الدواب التي كانوا يركبونها.\n(أُوذِنُه) الإيذان: الإعلام بالشيء، آذنتُه أوذِنُه إيذانًا.\n(بخٍ بخٍ) كلمة تُقال للتعجب من الشيء لمدحه واستعظامه، وتكرر ⦗١٨٣⦘ للمبالغة، فإن وَصَلْتَ جَرَرت ونَوَّنْت، وربما شدَّدت.\n(فاخترج) افتعل، من الإخراج، أي: أخرج.\n(قَرَنِه) القرن: جَعبة تتخذ من جلد تخزن فيها السهام.\n_________\n(١) وهو بسبسة بن عمرو، ويقال له: بسبس، وفي المطبوع: بسيسة، بالتصغير، وهو كذلك في نسخ مسلم المطبوعة.\n(٢) في نسخ مسلم المطبوعة: في ظهرانهم.\n(٣) في نسخ مسلم المطبوعة: حتى أكون أنا دونه.\n(٤) في الأصل: عمر، وهو خطأ، والتصحيح من صحيح مسلم وكتب الرجال.\n(٥) وفي بعض النسخ: رجاءة، وكلاهما صحيح.\n(٦) رقم (١٩٠١) في الإمارة، باب ثبوت الجنة للشهيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٩٠١) حدثنا أبو بكر بن النضر بن أبي النضر وهارون بن عبد الله ومحمد بن رافع وعبد بن حميد، وألفاظهم متقاربة قالوا حدثنا هاشم بن القاسم حدثنا سليمان وهو ابن المغيرة - عن ثابت عن أنس بن مالك فذكره.","vol":"8","page":181},{"text":"٦٠١٤ - (م ت) عبد الله بن عباس - ﵄ - قال: حدَّثني عمرُ بنُ الخطاب قال: «لما كان يومُ بدر نظرَ رسولُ الله - ﷺ- إلى المشركين وهم ألف، وأصحابُه ثلاثُمائة وتسعةَ عشر رجلًا، فاستقبل نبيُّ الله - ﷺ- القِبْلَةَ، ثم مدَّ يديه، فجعل يَهْتِفُ بربِّهِ يقول: اللهم أنْجِزْ لي ما وعدتني، اللهم آتِني ما وعدتني، اللهم إن تَهْلِكْ هذه العصابةُ من أهل الإسلام لا تُعبدْ في الأرض، فما زال يهتف بربِّه مادًَّا يديه [مُسْتَقبلَ القبلة]، حتى سقط رداؤه عن مَنْكِبيه، فأتاه أبو بكر، فأخذ رداءه، فألقاه على منكبيه، ثم التزمه فأخذه من ورائه، وقال: يا نبيَّ الله، كفاك (١) مُنَاشَدَتُك ربَّك، فإنه سَيُنْجِزُ لك ما وعدَك، فأنزل الله - ﷿ -: ﴿إذْ تَسْتَغِيثُون رَبَّكم فَاسْتَجَابَ لكم أني مُمِدُّكم بألف من الملائكة مُرْدِفِين﴾ [الأنفال: ٩] فأمدَّه الله بالملائكة» .\nقال سماك: فحدَّثني ابنُ عباس قال: «بينما رجل من المسلمين يومئذ يَشْتَدُّ في أَثَرِ رجل من المشركين أمامه، إذْ سمع ضربة بالسَّوْطِ فوقه، وصوتَ الفارسِ يقول: أقدِمْ حَيْزُوم، إذ نظر إلى المشرك أمامه خَرَّ مُسْتَلْقِيًا، فنظر إليه، فإِذا هُوَ قد خُطِم أنفُه وشُقَّ ⦗١٨٤⦘ وجهُه، كضربة السَّوْط، فاخضرَّ ذلك أجمعُ، فجاء الأنصاريُّ، فحدَّث بذلك رسولَ الله - ﷺ-، فقال: صدقتَ، ذلك من مَدَدِ السماء الثالثة، فقَتَلُوا يومئذ سبعين، وأَسروا سبعين» .\nقال ابنُ عباس: «فلما أَسَروا الأُسَارى، قال رسولُ الله - ﷺ- لأبي بكر وعمر: ما تَروْن في هؤلاء الأُسارى؟ فقال أبو بكر: يا رسولَ الله، هم بَنو العمِّ والعشيرةِ، أرى أن تأخُذَ منهم فدية، فتكون لنا قوَّة على الكفار، فعسى الله أن يهديَهم إلى الإسلام. فقال رسول الله - ﷺ-: ما ترى يا ابن الخطاب؟ قال: قلتُ: لا والله، يا رسول الله، ما أرى الذي رأى أبو بكر، ولكني أرى أن تُمَكِّنَّا، فنضربَ أعناقهم، فتمكِّن عليًّا من عَقيل [فيضربَ عُنقَه]، وتمكِّني من فلان - نسيبًا لعمر - فأضربَ عنقه، فإن هؤلاء أئمة الكفر وصناديدُها، فَهَوِي رسولُ الله - ﷺ- ما قال أبو بكر، ولم يَهْوَ ما قلتُ، فلما كان من الغدِ جئتُ، فإذا رسولُ الله - ﷺ- وأبو بكر قاعِدَيْن يبكيان، فقلتُ: يا رسول الله، أخبرني: من أيِّ شيء تبكي أنت وصاحبُك؟ فإن وجدتُ بكاء بَكَيْت، وإن لم أجد بكاء تباكَيْت لبكائكما، فقال رسولُ الله - ﷺ-: أبكي للذي عرض عليَّ أصحابُك من أخذهم الفِداءَ، لقد عُرض عليَّ عذابُهم أدنى من هذه الشجرة - لشجرة قريبة من نبيِّ الله - ﷺ- وأنزل الله ﷿: ﴿ما كان لِنَبِيٍّ أنْ يكون له أسْرَى حتَّى يُثْخِنَ في الأرض تُرِيدون ⦗١٨٥⦘ عَرَضَ الدُّنيا واللهُ يُريد الآخرةَ وَاللهُ عزيزٌ حكيم. لَوْلا كتابٌ مِن الله سَبَقَ لَمَسَّكُم فِيما أَخَذْتُمْ عَذَابٌ عَظِيمٌ. فكلُوا مِمَّا غَنِمْتُمْ حَلالًا طَيِّبًا﴾ [الأنفال: ٦٧ - ٦٩] فأحلَّ الله الغنيمةَ لهم» . أخرجه مسلم.\nوأَخرج الترمذي منه إلى قوله: «فأمدَّه الله بالملائكة» .\nوأَخرج أبو داود منه طرفًا قال: حدَّثني عمرُ بنُ الخطَّاب قال: «لمَّا كان يومُ بدر، فأخذ - يعني النبيَّ - ﷺالفِدَاءَ، فأنزلَ الله - ﷿ -: ﴿ما كان لنبيٍّ أن يكون له أسرى حتى يُثْخِنَ في الأرض﴾ - إلى قوله -: ﴿لَمسَّكم فيما أخذتم﴾ من الفِدَاءِ، ثم أحلَّ لهم الغنائمَ» .\nأخرج منه هذا القَدْرَ في «باب فداء الأسير»، ولقلّة ما أخرج منه أثبتناه، ولم نُثْبت له علامة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هتف به): إذا ناداه وصاح به، والمراد به: الدعاء والتضرع في السؤال.\n(العصابة): الجماعة من الناس.\n(يُناشده) المناشدة: المسألة والطلب، والابتهال إلى الله تعالى. ⦗١٨٦⦘\n(مُردِفِين) أي: متتابعين، يتبع بعضهم بعضًا.\n(يشتدّ) الشدُّ: العَدْوُ.\n(حَيْزُوم): اسم فرس من خيل الملائكة الذين أمَدَّ الله بهم المسلمين يوم بدر.\n(خُطِم أنفه) الحَطْم - بالحاء المهملة - الدَّقُّ والكسر، وبالخاء المعجمة: الأثر على الأنف، كما يُخْطَم البعيرُ بالكيِّ، يقال: خطمتُ البعير: إذا وسمتَه بكيٍّ في الأنف إلى أحد خديه، والخِطام: السِّمة في عرض الوجه إلى الخدِّ.\n(صَنَادِيدِها) الصناديد جمع صِنْدِيد، وهو السيد الشجاع.\n(فَهوِيَ) هَوِيت الشيء أهواه: إذا ملت إليه، ورغبت فيه.\n(يُثخِن) قوله تعالى ﴿ما كان لنبي أن يكون له أسرى حتى يثخن﴾ أي: حتى يُكثر فيها القتل، ويتمكَّن منها، وتقوى شوكته.\n_________\n(١) وفي بعض النسخ: كذلك.\n(٢) رواه مسلم رقم (١٧٦٣) في الجهاد، باب الإمداد بالملائكة في غزوة بدر وإباحة الغنائم، والترمذي رقم (٣٠٨١) في تفسير القرآن، باب ومن سورة الأنفال، ورواه أيضًا أبو داود مختصرًا رقم (٢٦٩٠) في الجهاد، باب في فداء الأسير بالمال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في المغازي (٢٠) عن هناد بن السري، عن ابن المبارك. و(٢٠) عن زهير بن حرب، عن عمر بن يونس.\nكلاهما عن عكرمة بن عمار، عن سماك عن ابن عباس عن عمر بن الخطاب، وأبو داود في الجهاد (١٣١: ١) عن أحمد بن حنبل، عن أبي نوح، عن عكرمة بن عمار ببعضه: لما كان يوم بدر فأخذ النبي الفداء أنزل الله: ما كان لنبي أن يكون له أسرى حتى يثخن في الأرض، (٨/٦٧) بهذه القصة اوالترمذي في التفسير [الأنفال ٩: ٢] عن ابن بشار، عن عمر بن يونس. بالقصة الأولى.. إلى قوله «فأمدهم الله بالملائكة» وقال: حسن صحيح غريب، لا نعرفه من حديث عمر إلا من حديث عكرمة بن عمار، عن أبي زميل. الأشراف (٨/٤٤) .","vol":"8","page":183},{"text":"٦٠١٥ - (خ) عبد الله بن مسعود - ﵁ - قال: «شهدتُ من المقدادِ بنِ الأسودِ مشهدًا، لأنْ أكونَ أنا صاحبُهُ: أحبُّ إليَّ مما عُدِلَ به، أتى النبيَّ - ﷺ- وهو يدعو على المشركين يومَ بَدْر فقال: يا رسولَ الله إِنا لا نقول كما قالت بنو إِسرائيل لموسى ﵇: ﴿اذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَاهُنَا قَاعِدُونَ﴾ [المائدة: ٢٤]، ولكن امْضِ ونحن معك، فكأنه سُرِّي عن رسولِ الله - ﷺ-» .\nوفي رواية «ولكنَّا نُقَاتلُ عن يمينك وعن شِمالك وبين يَدَيكَ وخَلْفَكَ، فرأيتُ النبيَّ - ﷺ- أشرقَ وجهُهُ، ⦗١٨٧⦘ وسَرَّه (١)» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سُرِّيَ) عن المحزون وغيره: إذا كشف عنه ما به.\n_________\n(١) يعني قوله.\n(٢) ٧ / ٢٢٣ و٢٢٤ في المغازي، باب قول الله تعالى: ﴿إذ تستغيثون ربكم فاستجاب لكم﴾، وفي تفسير سورة المائدة، باب قوله: ﴿فاذهب أنت وربك فقاتلا إنا هاهنا قاعدون﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٥٢) حدثنا أبو نعيم حدثنا إسرائيل عن مخارق عن طارق بن شهاب قال «سمعت ابن مسعود يقول فذكره»","vol":"8","page":186},{"text":"٦٠١٦ - (خ) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال يومَ بدر: «هذا جبريلُ آخذ برأس فرسه، عليه أدَاةُ الحرب» . أَخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أداة) الحرب: آلتها، وأراد بها: السلاح.\n_________\n(١) ٧ / ٢٤٢ في المغازي، باب شهود الملائكة بدرًا، قال الحافظ في \" الفتح \": الحديث هو من مراسيل الصحابة ولعل ابن عباس حمله عن أبي بكر، فقد ذكر ابن إسحاق أن النبي ﷺ في يوم بدر خفق خفقة ثم انتبه فقال: أبشر يا أبا بكر أتاك نصر الله، هذا جبريل آخذ بعنان فرسه يقوده على ثناياه الغبار، ووقعت في بعض المراسيل تتمة لهذا الحديث مقيدة، وانظر \" الفتح \" ٧ / ٢٤٢ و٢٤٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٩٥) حدثني إبراهيم بن موسى أخبرنا عبد الوهاب حدثنا خالد عن عكرمة عن ابن عباس فذكره.\nقال الحافظ في الفتح الحديث هو من مراسيل الصحابة ولعل ابن عباس حمله عن أبي بكر فقد ذكر ابن إسحاق «أن النبي في يوم بدر خفق خفقه ثم انتبه فقال أبشر يا أبا بكر أتاك نصر الله، هذا جبريل آخذ بعنان فرسه يقوده على ثناياه الغبار»، ووقعت في بعض المراسيل تتمة لهذا الحديث مقيدة وانظر الفتح (٧/٢٤٢،٢٤٣) .","vol":"8","page":187},{"text":"٦٠١٧ - (خ) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال- وهو في قُبَّة يومَ بَدْر -: «اللهم أَنْشُدُكَ عهدَكَ ووعدَك، اللهمَّ إن تَشَأْ لا تُعْبَدْ بعدَ اليوم، فأخذ أبو بكر بيده، وقال: حَسْبُك يا رسولَ الله، أَلْحَحْتَ على رَبِّكَ، فخرج وهو [يَثِبُ] في الدِّرع، وهو ⦗١٨٨⦘ يقول: ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ. بَل السَّاعَةُ مَوْعِدُهُم والساعَةُ أَدْهَى وأَمَرُّ﴾ [القمر: ٤٥، ٤٦]» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٢٤ - ٢٢٦ في المغازي، باب قول الله تعالى: ﴿إذا تستغيثون ربكم﴾، وفي الجهاد، باب ما قيل في درع النبي ﷺ، وفي تفسير سورة ﴿اقتربت الساعة﴾ باب قوله تعالى: ﴿سيهزم الجمع ويولون الدبر﴾، وباب قوله: ﴿بل الساعة موعدهم والساعة أدهي وأمر﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٥٣) حدثني محمد بن عبد الله بن حوشب. حدثنا عبد الوهاب حدثنا خالد عن عكرمة عن ابن عباس فذكره.","vol":"8","page":187},{"text":"٦٠١٨ - (د) عبد الله بن عمرو بن العاص - ﵄ - أنَّ رسولَ الله - ﷺ- «خرج يومَ بدر في ثلاثمائة وخمسة عشر رجلًا، فلما انتهى إليها قال رسولُ الله - ﷺ-: اللهمَّ إنَّهم حُفَاة فَاحْمِلْهم، اللهمَّ إنهم عُرَاة فَاكْسُهُمْ، اللهمَّ إنهم جِياع فأَشْبِعْهُمْ، ففتح الله له يومَ بدر، فَانْقَلبوا - حين انْقَلبوا - وما منهم رجل إلا وقد رجع بجمَل، أو جملين، واكْتَسَوْا، وشَبِعُوا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٤٧) في الجهاد، باب في نفل السرية تخرج من العسكر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٤٧) حدثنا أحمد بن صالح، ثنا عبد الله بن وهب، ثنا يحيى، عن أبي عبد الرحمن الحبلي، عن عبد الله بن عمرو فذكره.","vol":"8","page":188},{"text":"٦٠١٩ - (خ ت) البراء بن عازب - ﵁ - قال: «كنا أصْحابَ محمد نَتَحدَّثُ: أن عِدَّةَ أصحاب بدر على عِدَّة طالوت الذين جاوزُوا (١) معه النهر - ولم يُجاوزْ معه إلا مؤمن - بضعةَ عشرَ وثلاثَمائة» . وفي رواية قال البراء: «لا، والله ما جاوز معه النّهرَ إلا مؤمن» . أخرجه البخاري.\nوفي رواية الترمذي إلى قوله: «أصحاب طالوت» (٢) . ⦗١٨٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بضعة) البضع: ما بين الثلاثة إلى التسعة.\n_________\n(١) وفي بعض الروايات: جازوا.\n(٢) رواه البخاري ٧ / ٢٢٨ في المغازي، باب عدة أصحاب بدر، والترمذي رقم (١٥٩٨) في السير، باب ما جاء في عدة أصحاب بدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٥٨) حدثني عبد الله بن رجاء حدثنا إسرائيل عن أبي إسحاق عن البراء فذكره.\nوأخرجه الترمذي (١٥٩٨) حدثنا واصل بن عبد الأعلى، حدثنا أبو بكر بن عياش عن أبي إسحاق عن البراء فذكره قال أبو عيسى: هذا حديث حسن صحيح وقد رواه الثوري وغيره عن أبي إسحاق.","vol":"8","page":188},{"text":"٦٠٢٠ - (خ) البراء بن عازب - ﵁ - قال: «اسْتُصْغِرْتُ أنا وابنُ عمر يوم بدر، وكان المهاجرون يومَ بدر: نَيِّفًا على الستين، والأنصار نَيِّفًا وأربعين ومائتين» .\nأخرجه البخاري، وأفرد الحميديُّ هذا الحديث عن الذي قَبْلَهُ، وهما حديث واحد، يشتركان في كمية عددهم يوم بدر، وحيثُ أفردَهُ اتَّبعناه (١) .\n_________\n(١) رواه البخاري ٧ / ٢٢٧ في المغازي، باب عدة أصحاب بدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٥٦) حدثني محمود وحدثنا وهب عن شعبة عن أبي إسحاق عن البراء فذكره","vol":"8","page":189},{"text":"٦٠٢١ - (ت) عبد الرحمن بن عوف - ﵁ - قال: «عَبَّأَنا رسولُ الله - ﷺ- يومَ بدر ليلًا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٧٧) في الجهاد، باب ما جاء في الصف والتعبئة عند القتال، وفي سنده محمد بن حميد الرازي، وهو ضعيف كما قال الحافظ في \" التقريب \"، وفيه أيضًا عنعنة محمد بن إسحاق، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وسألت محمد بن إسماعيل (يعني البخاري) عن هذا الحديث فلم يعرفه، وقال: محمد بن إسحاق سمع من عكرمة، وحين رأيته (يعني البخاري) كان حسن الرأي في محمد بن حميد الرازي، ثم ضعفه بعد، وقال الترمذي: وفي الباب عن أبي أيوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٧٧) حدثنا محمد بن حميد الرازي، حدثنا سلمة بن الفضل عن محمد بن إسحاق عن عكرمة عن ابن عباس عن عبد الرحمن بن عوف فذكره.\nقال أبو عيسى: وفي الباب عن أبي أيوب، وهذا حديث غريب لا نعرفه إلا من هذا الوجه، وسألت محمد بن إسماعيل عن هذا الحديث فلم يعرفه. وقال محمد بن إسحاق، سمع من عكرمة، وحين رأيته كان حسن الرأي في محمد بن حميد الرازي ثم ضعفه بعد.","vol":"8","page":189},{"text":"٦٠٢٢ - (خ د) أبو أسيد - ﵁ - قال: قال رسولُ الله - ﷺ- يومَ بدر - حين صَفَفْنا لِقُريش -: «إِذا أكْثَبُوكم - يعني: غشَوكم - وفي أخرى يعني: أكثرُوكم – فَارْمُوهُمْ، وَاسْتَبْقُوا نَبْلَكُم» . أخرجه البخاري، وأبو داود. ⦗١٩٠⦘\nوفي أخرى لأبي داود: «إذا أَكثَبُوكم فارمُوهم، ولا تَسُلُّوا السُّيوفَ حتى يَغْشَوْكم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أكثبوكم) أي: قرُبوا منكم، والكَثْب: القُرْب.\n_________\n(١) رواه البخاري ٧ / ٢٣٨ في المغازي، باب فضل من شهد بدرًا، وفي الجهاد، باب التحريض على الرمي، وأبو داود رقم (٢٦٦٣) و(٢٦٦٤) في الجهاد، باب في الصفوف، وباب في سل السيوف عند اللقاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤/٤٦) قال: حدثنا أبو نعيم، قال: حدثنا عبد الرحمن بن الغسيل وأبو داود (٢٦٦٣) قال: حدثنا أحمد بن سنان، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا عبد الرحمن بن سليمان بن الغسيل. وفي (٢٦٦٤) قال: حدثنا محمد بن عيسى، قال: حدثنا إسحاق بن نجيح، وليس بالملطي، عن مالك بن حمزة بن أبي أسيد الساعدي.\nكلاهما - عبد الرحمن، ومالك - عن حمزة بن أبي أسيد، فذكره.\n(*) أخرجه أحمد (٣/٤٩٨) قال: حدثنا محمد بن عبد الله بن الزبير، قال: أخبرنا عبد الرحمن بن الغسيل، عن عباس بن سهل، أو حمزة بن أبي أسيد، عن أبيه، نحوه.\n(*) أخرجه البخاري (٥/٩٩) قال: حدثني عبد الله بن محمد الجعفي، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا عبد الرحمن بن الغسيل، عن حمزة بن أبي أسيد، والزبير بن المنذر بن أبي أسيد، عن أبي أسيد، به.\n(*) أخرجه البخاري (٥/٩٩) قال: حدثني محمد بن عبد الرحيم، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا عبد الرحمن بن الغسيل، عن حمزة بن أبي أسيد، والمنذر بن أبي أسيد، عن أبي أسيد، به.","vol":"8","page":189},{"text":"٦٠٢٣ - () علي بن أبي طالب - ﵁ - قال: «لما كان يومُ بدر قَاتَلْتُ شيئًا من قتال، ثم جئتُ إلى رسولِ الله - ﷺ- أنْظُر ما صَنَعَ، فإذا هو ساجد يقول: يا حيُّ يا قيُّوم برحمتكَ أسْتَغِيثُ، ثم ذهبتُ فقاتلتُ شيئًا من قتال، ثم رجعت وهو على حاله ساجد يقول: يا حيُّ يا قيومُ، ثم رَجَعْت فقاتلت، ثم جئت فإذا هو ساجد، يقول ذلك، ففتح الله عليه» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره الحافظ في \" الفتح \" ونسبه للنسائي والحاكم وسكت عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره الحافظ في الفتح ونسبه للنسائي والحاكم وسكت عليه.","vol":"8","page":190},{"text":"٦٠٢٤ - (خ) عبد الله بن مسعود - ﵁ - حدَّث عن سعد بن معاذ أنه قال: «كان صديقًا لأميَّةَ بن خلف، وكان أميَّةُ إِذا مرَّ بالمدينة نزل على سعد، وكان سعد إذا مرَّ بمكة نزل على أميةَ، فلما قدم النبيُّ - ﷺ- المدينةَ: انطلق سعد مُعتَمِرًا، فنزل على أُميةَ بمكة، فقال لأميةَ: انظر لي ساعة [خلوة]، لعلِّي أطوفُ بالبيت، فخرج به قريبًا من نصف النهار، فلقيهما أبو جهل، فقال: يا أبا صَفْوان، مَن هذا معك؟ فقال: هذا سعد، فقال له أبو جهل: ألا أراك ⦗١٩١⦘ تطوف بمكة آمنًا، وقد آوْيتُم الصُّبَاةَ، وزعمتم أنكم تنصرونهم وتُعينونهم، أما والله، لولا أنك مع أبي صفوان ما رجِعت إلى أهلِك سالمًا، فقال له سعد - ورفع صوتَه عليه -: أما والله، لئن منعتني هذا لأَمْنَعَنَّك ما هو أشدُّ عليك منه: طريقَك على المدينة، فقال له أمية: لا ترفع صوتك يا سعد على أبي الحكم سيّدِ أهل الوادي، فقال سعد: دَعْنا عنك يا أمية، فوالله، لقد سمعت رسول الله - ﷺ- يقول: إنه قاتلُك، قال: بمكة؟ قال: لا أدري، ففزِع لذلك أمية فزعًا شديدًا، فلما رجع أمية إلى أهله، قال: يا أم صفوان، ألم تَرَيْ ما قال لي سعد؟ قالت: وما قال لك؟ قال: زعم أن محمدًا أخبرهم: أنه قاتلي، فقلت له: بمكة؟ قال: لا أدري، فقال أمية: والله لا أخرج من مكة، فلما كان يوم بدر اسْتَنْفَرَ أبو جهل الناس، فقال: أدْرِكُوا عِيركم، فكره أمية أن يخرج، فأتاه أبو جهل، فقال: يا أبا صفوان، إنك متى ما يراك الناس قد تَخَلَّفت، وأنت سيد أهل الوادي: تخلّفوا معك، فلم يزل به أبو جهل حتى قال: أمَّا إذْ غَلَبْتَني، فواللهِ، لأَشْتَرِينَّ أجودَ بعير بمكة، ثم قال أمية: يا أمَّ صفوان، جهِّزيني، فقالت له: يا أبا صفوان، وقد نسيت ما قال لك أخوك اليَثْرِبيّ؟ قال: لا، وما أريد أن أجوز معهم إلا قريبًا، فلما خرج أمية أخذ لا ينزل منزلًا إلا عَقَل بعيره، فلم يزل بذلك حتى قتله الله ببدر» .\nوفي رواية نحوه، إلا أن فيه «فجعل أمية يقول لسعد: لا ترفع صوتك، ⦗١٩٢⦘ وجعل يُمسكه، فغضب سعد، فقال: دَعْنا منك، فإني سمعت محمدًا - ﷺ- يزعم أنه قاتلك، قال: إِيَّاي؟ قال: نعم، قال: والله، ما يكذب محمد إذا حَدَّث، فرجع إلى امرأته، فقال: أتعلمين ما قال أخي اليثربي؟ قالت: وما قال؟ قال: زعم أنه سمع محمدًا يزعم أنه قاتلي، قالت: فوالله، ما يكذب محمد، قال: فلما خرجوا إلى بدر وجاء الصَّريخُ، قالت له امرأته: أما ذكرتَ ما قال لك أخوك اليثربي؟ قال: فأراد أن لا يخرج، فقال له أبو جهل: إنك من أشْراف الوادي، فَسِرْ يومًا أو يومين، فسار معهم، فقتله الله» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصُّبَاة): جمع صابئ، وهو الذي فارق دينه إلى غيره.\n(اسْتَنْفَرَ) الاستنفار: طلب النُّصْرَة من الناس، ليَنفِروا معه إلى مقصده.\n(الصَّرِيخ): الصائح، وهو الذي يستنجد الناس.\n_________\n(١) ٧ / ٢٢٠ - ٢٢٢ في المغازي، باب ذكر النبي ﷺ من يقتل ببدر، وفي الأنبياء، باب علامات النبوة في الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٥٠) حدثني أحمد بن عثمان، حدثنا شريح بن مسلمة، حدثنا إبراهيم بن يوسف، عن أبيه، عن أبي إسحاق قال: حدثني عمرو بن ميمون أنه سمع عبد الله بن مسعود فذكره.","vol":"8","page":190},{"text":"٦٠٢٥ - (خ) عبد الرحمن بن عوف - ﵁ - قال: «كاتبت أميَّةَ بن خلف كتابًا: أن يحفظني في صاغِيَتي بمكة، وأحفظه في صاغِيته بالمدينة، فلما ذكرت «الرحمن» قال: لا أعرف الرحمن، كاتبْني باسمك الذي كان لك في الجاهلية، فكاتبته «عبد عمرو» فلما كان يوم بدر خرجت ⦗١٩٣⦘[إلى جَبَل] لأحرزه من القتل (١) فأبصره بلال، فخرج حتى وقف على مجلس من مجالس الأنصار، فقال: يا معشر الأنصار، أُمَيَّةَ بن خلف (٢)، لا نجوتُ إن نجا أميَّةُ، فخرج معه فريق من الأنصارِ في آثارنا، فلما خَشِيت أن يلحقونا خلّفت لهم ابنَه، لأشغلهم به، فقتلوه، ثم أتونا (٣) حتى يتبعونا، وكان أميةُ رجلًا ثقيلًا. [فلما أَدركونا] قلت له: ابْرُك، فبرك، فألقيت عليه نفسي لأمنعَه، فتخَلَّلُوه (٤) بالسيوف من تحتي حتى قتلوه، فأصاب أحدُهم رجلي بسيفه، وكان عبد الرحمن يُرينا ذلك الأثر في ظهر قدمه» . أخرجه البخاري (٥) .\nوفي رواية: «فلما كان يوم بدر، حصل لي دِرْعَان، فلقيني أمية، فقال: خُذني وابني، فأنا خير لك من الدِّرعين، أَفْتدي منك، فرآه بلال، فقال: أميَّةُ رأسُ الكفر، لا نجوتُ إِن نجا أمية، فقتلهما، فكان ابنُ عوف يقول: يرحم الله بلالًا، فلا دِرْعيَّ، ولا أَسيريَّ» (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لأُحْرِزَه) أي: لأحوطه وأحفظه من القتل، ومنه الحِرز، وهو ⦗١٩٤⦘[الموضع] الذي يحفظ فيه الشيء.\n(فتَخلّلوه) تخلَّلوه بالسيوف، أي: قتلوه بها طعنًا، جعل السيوف في هذه الحالة كالأخِلَّة، حيث لم يقدروا أن يضربوه بها.\n_________\n(١) كذا في الأصل، لأحرزه من القتل، والذي في نسخ البخاري المطبوعة: لأحرزه حين نام الناس.\n(٢) أي: عليكم أمية بن خلف.\n(٣) في نسخ البخاري المطبوعة: ثم أبوا.\n(٤) وفي بعض النسخ: فتجللوه، بالجيم.\n(٥) ٤ / ٣٩٢ في الوكالة، باب إذا وكل المسلم حربيًا في دار الحرب أو في دار الإسلام جاز، وفي المغازي، باب دعاء النبي ﷺ على كفار قريش.\n(٦) لعل هذه الرواية بهذه الزيادة لرزين، وقد رواها البخاري مختصرة في المغازي، باب دعاء النبي ﷺ على كفار قريش بلفظ: كاتبت أمية بن خلف، فلما كان يوم بدر، فذكر قتله وقتل ابنه، فقال بلال: لا نجوت إن نجا أمية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٧١) حدثنا عبد العزيز بن عبد الله قال: حدثني يوسف بن الماجشون عن صالح بن إبراهيم بن عبد الرحمن بن عوف عن أبيه عن جده عبد الرحمن فذكره.","vol":"8","page":192},{"text":"٦٠٢٦ - (خ م) عبد الرحمن بن عوف - ﵁ - قال: «إني لواقف في الصفِّ يوم بدر، فنظرتُ عن يميني وعن شِمالي فإذا أنا بغلامين من الأنصارِ حديثة أسنانُهما، فَتَمنَّيتُ أن أكون بين أَضْلَع منهما، فغمزني أحدُهما، فقال: أيْ عَمّ، هل تعرف أبا جهل؟ قلت: نعم، فما حاجتُك إِليه يا ابن أخي؟ قال: أُخبِرت أنه يَسُبُّ رسولَ الله - ﷺ-، والذي نفسي بيده، لئن رأيته لا يُفارق سَوادي سَوَادَه، حتى يموتَ الأعْجَلُ منا، قال: فتعجَّبت لذلك، قال: وغمزني الآخَر فقال لي مثلها، فلم أنْشَب أن نظرت إلى أبي جهل يجول في الناس، فقلت: ألا تريان؟ هذا صاحبكما الذي تسألاني عنه، قال: فابتدراه بسيفيهما فضرباه حتى قتلاه، ثم انصرفا إلى رسولِ الله - ﷺ- فأخبراه، فقال: أيُّكما قتله؟ فقال كل واحد منهما: أنا قتلته، فقال: هل مَسَحْتُمَا سَيْفَيْكُما؟ قالا: لا، فنظر رسولُ الله - ﷺ- في السَّيفين، فقال: كلاكما قتله، وقضى رسولُ الله - ﷺ- بسلَبه لمُعَاذ بن عمرو بن الجَموح، والرجلان: معاذُ بن عمرو بن الجموح، ومُعاذ بن عَفْراء» أخرجه البخاري، ومسلم.\nوفي أخرى قال: «إني لَفِي الصفِّ يومَ بدر، إذ الْتَفَتُّ فإذا عن يميني، وعن يساري فَتَيان حديثا السنِّ، فكأني لم آمَنْ بمكانهما، إذ قال لي أحدهما ⦗١٩٥⦘ سرًا من صاحبه: يا عمّ، أَرِني أبا جهل، فقلت: يا ابن أخي ما تصنع بهِ؟ قال: عاهدتُ الله ﷿ إن رأيتُه لأقتلنَّه، أَو أموتَ دونه، فقال لي الآخر سرًا من صاحبه مثلَه، قال: فما سرَّني أني بين رجلين مكانهما، فأشرتُ لهما إليه، فَشدَّا عليه مثل الصَّقْرين، حتى ضرباه، وهما ابنا عفراءَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بين أضْلَعَ منهما) أي: أقوى منهما وأشد، والضَّلِيع: القوي الشديد.\n(سَوادي) السَّواد بالفتح: الشخص، وبالكسر، السِّرَار، والأول المراد.\n(لم أنْشَبْ) أي: لم ألبث.\n_________\n(١) رواه البخاري ٧ / ٢٣٩ في المغازي، باب فضل من شهد بدرًا، وفي الجهاد، باب من لم يخمس الأسلاب ومن قتل قتيلًا فله سلبه من غير أن يخمس وحكم الإمام فيه، ومسلم رقم (١٧٥٢) في الجهاد، باب استحقاق سلب القتيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٩٢) (١٦٧٣) قال: حدثنا أبو سلمة يوسف بن يعقوب الماجشون عن صالح بن إبراهيم بن عبد الرحمن بن عوف. والبخاري (٤/١١١) قال: حدثنا مسدد، قال: حدثنا يوسف بن الماجشون، عن صالح بن إبراهيم بن عبد الرحمن بن عوف. وفي (٥/٩٥) قال: حدثنا علي بن عبد الله، قال: كتبت عن يوسف بن الماجشون، عن صالح بن إبراهيم. وفي (٥/١٠٠) قال: حدثني يعقوب، قال: حدثنا إبراهيم بن سعد، عن أبيه ومسلم (٥/١٤٨) قال: حدثنا يحيى بن يحيى التميمي، قال: أخبرنا يوسف بن الماجشون، عن صالح بن إبراهيم بن عبد الرحمن بن عوف.\nكلاهما - صالح، وسعد بن إبراهيم - عن إبراهيم بن عبد الرحمن، فذكره.\n(*) في رواية علي بن عبد الله، عن يوسف بن الماجشون، عن صالح بن إبراهيم عن أبيه، عن جده في بدر، يعني حديث ابني عفراء. ولم يذكر متن الحديث.","vol":"8","page":194},{"text":"٦٠٢٧ - (خ م) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ- يوم بدر: «من ينظر لنا ما صنع أبو جهل؟ فانطلق ابنُ مسعود فوجده قد ضربه ابنا عَفْراء، حتى بَرَد، قال: فأخذ بلحيته، فقال: أنت أبو جهل؟ وفي كتاب البخاري: أنت أبا جهل (١)؟ هكذا قالها أنس، فقال: وهل فوق رجل قتلتموه؟ أو قال: قتله قومُه؟» .\nوفي رواية: «قال أبو جهل: فلو غيرَ أكَّار قتلني؟» . ⦗١٩٦⦘ أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أكَّار) الأكَّار: الفلاح، وأراد بقوله ذلك استصغارًا واستعظامًا، كيف مثلُه يقتل مِثلَه.\n_________\n(١) على لغة من يثبت الألف في الأسماء الستة.\n(٢) رواه البخاري ٧ / ٢٢٩ في المغازي، باب قتل أبي جهل، وباب شهود الملائكة بدرًا، ومسلم رقم (١٨٠٠) في الجهاد، باب قتل أبي جهل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في المغازي (٨: ٢) عن أحمد بن يونس و(٨: ٣) عن عمرو بن خالد.\nكلاهما عن زهير بن معاوية (٨: ٤) عن محمد بن المثنى، عن ابن أبي عدي (٨: ٥) عن معاذ بن معاذ فرقهما (١٢: ٢٤) عن يعقوب بن إبراهيم الدورقي، عن إسماعيل بن علية، ومسلم فيه المغازي (٤٣: ١) عن علي بن حجر عن ابن علية (٤٣: ٢) عن حامد بن عمر، عن معتمر.\nخمستهم عن سليمان التيمي عن أنس بن مالك الأشراف (١/٢٣١) .","vol":"8","page":195},{"text":"٦٠٢٨ - (خ د) عبد الله بن مسعود - ﵁ - قال: «مررتُ فإِذا أبو جهل صَرِيع، قد ضُرِبت رِجله، فقلتُ: يا عَدوَّ الله يا أبا جهل، قد أَخْزَى الله الآخِرَ - قال: ولا أهابُه عند ذلك - فقال: أبْعَدُ من رجل قتله قومه، فضربته بسيف غيرِ طائل، فلم يُغْنِ شيئًا حتى سقط سيفُه من يده، فضربته حتى بردَ» . أخرجه أبو داود (١) .\nوزاد رزين قال: «فَنَفَّلَني رسولُ الله - ﷺ- سيفَه لَمَّا أَجْهَزْتُ عليه، وكان قد أُثخِن» (٢) .\nوفي رواية ذكرها رزين: أنه قال: «لما ضربته بسيفي، فلم يُغْنِ شيئًا بَصقَ في وجهي، وقال: سيفُك كَهَام، فخذْ سيفي فاجْتَزَّ به رأسي من عُرْشي، ليكون أنْهى للرقبة» . والعُرشُ: عِرق في أصل الرقبة. ⦗١٩٧⦘\nوفي رواية البخاري مختصرًا: «أنه أتى أبا جهل يومَ بدر، وبه رَمَق، فقال: هل أعْمَدُ من رجل قتلتموه» (٣) .\nوفي أخرى: ذكرها رزين قال: «استقبل النبيُّ - ﷺ- الكعبةَ حين طرحوا على ظهره سَلا الجزور، فدعا على نَفَر من قريش: على شيبة بن ربيعة، وعتبة بن ربيعة، والوليد بن عتبة، وأبي جهل بن هشام، فأشهدُ بالله، لقد رأيتُهُم صَرْعى يومَ بدر، قد غيّرتْهم الشمس، فكان يومًا حارًا، قال: فأتيت أبا جهل وبه رَمَق، وقد قال رسولُ الله - ﷺ-: مَن ينظر ما صنع أبو جهل؟ فانطلقت فوجدتُه قد ضربه ابنا عَفْراءَ، حتى برد، فقلت: أنت أبو جهل؟ وأخذت بلحيته وهو صريع، وقد ضُربت رِجله، فقلت: هل أخْزاكَ الله يا عدوَّ الله؟ - قال: ولا أهابُه عند ذلك - فقال: هل فوق رجل قتلتموه - أو قال: قتله قومه - فلو غَيْرَ أكَّار قتلني؟ قال: فضربته بسيفي، وسيفه بيده، فلم يُغْنِ شيئًا، فبصق إلى وجهي، وقال: سيفك كَهَام، خُذْ سيفي، فاجْتَزَّ به رأسي من عُرشي، فأجهزتُ عليه، فنفَّلني رسولُ الله - ﷺ- سيفَه لما أجهزت عليه، وكان قد أُثخِن، قال: وكان عُتبةُ قد أشار على أبي جهل بالانصراف، فقال له أبو جهل: قد انتَفَخَ سَحْرُه من الخَوف، فقال له عتبةُ: سَيَعْلَمُ مُصَفِّر اسْتِهِ: أيُّنا انْتَفَخ سحره» . ⦗١٩٨⦘\nوقد أَخرج البخاري ومسلم حديثَ سَلا الجزور، ودعاء النبيِّ - ﷺ- على الجماعة المذكورين، وقَتْلَهم ببدر، وسيجيء الحديثُ بطوله في «كتاب النبوة» من حرف النون (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (برد): إذا سكن، وأراد به الموت.\n(أخزى) أخزاه يخزيه: إذا أهانه.\n(أبعدُ من رجل قتله قومه) يروى هذا الكلام \" هل أعمَدُ من رجل قتله قومه \" و\" أبعد من رجل \" فأما \" أعمد \" فإنه بمعنى: أعجب، يقولون: أنا أعمد من كذا وكذا، أي: أعجب منه، وقيل: أعمد، بمعنى: أغضب، من قولهم: عمد عليه، أي: غضب، وقيل: معناه: أتوجَّع وأشتكي، من قولهم: عمدني الأمر، فعمدت، أي: أوجعني فوجعت، والمراد بذلك كله: هل زاد على رجلٍ قتله قومه؟ وهل كان إلا هذا؟ أي: إنه ليس بعارٍ، ومنه قوله: أعمد من كيلٍ محقّ، أي: هل زاد على هذا؟ وأما \" أبعد من رجل \" فإن الخطابي قال: رواه أبو داود \" أبعد من رجل \" وهو خطأ، وإنما هو \" أعمد \" بالعين قبل الميم، وهي كلمة للعرب، معناها: كأنه يقول: هل زاد على رجل قتله قومه؟ يُهَوِّن على نفسه ما حل به من الهلاك، ويجوز أن لا يكون ⦗١٩٩⦘ خطأ، فإن له معنى، وذلك راجع إلى هذا التأويل، أي: هل أعظم من ذلك أو أكثر منه؟ فإن الشيء إذا كان عظيمًا قليل الوقوع، قيل: هذا أمر بعيد، أي: لا يقع مثله، فقوله: «هل أبْعَدُ من رجل قتله قومه؟» يعني أنك استعظمت أمري، واستبعدت قتلي، فهل هو أبعد من رجل قتله قومه؟\n(غير طائل) أي: غير ماضٍ ولا قاطع.\n(فَنَفَّلَني) أي: أعطاني نافلة، أي: زيادة على نصيبي.\n(أجهزت) على الجريح: إذا حررت قتله بالسيف وأسرعت في قتله.\n(كَهَام) سيف كهام: كليل الحدِّ لا يقطع.\n(عُرشي) العُرش بالعين المهملة والشين المعجمة: عرق في أصل العنق.\n(أثْخَن) الإثخان: شدة القتل وألم الجراح.\n(الجزور): البعير، ذكرًا كان أو أنثى.\n(سلا) الناقة: الغشاوة التي يكون فيها الولد، وهي بمنزلة المشيمة للإنسان.\n(رمق) الرمق: بقية الروح وآخِرُ النَّفس.\n(انتفخ سحره) السَّحْر: الرئة، ويقال: انتفخ سحر فلان، وذلك عند شدة الخوف.\n(مصفّرًا أسته) هذه كلمة تقال للمتنعِّم الذي لم تحنكه التجارب، كأنه ⦗٢٠٠⦘ أخذ من الصفير، يريد يضرِّط نفسه بيده، وهو كقولك: يا ضَرَّاط، وقيل: إنه أراد بذلك: أنه رماه بالأُبنَة، وأنه كان يزعفر استه، وقيل: إن أبا جهل كان به ذلك.\n_________\n(١) رقم (٢٧٠٩) في الجهاد، باب في الرخصة في السلاح يقاتل به في المعركة من حديث أبي عبيدة ابن عبد الله بن مسعود عن أبيه، وإسناده منقطع، فإن عبيدة لم يسمع من أبيه، ولكن للحديث شواهد بمعناه يقوى بها، وانظر \" الفتح \" ٧ / ٢٢٩.\n(٢) رواه أبو داود بمعناه رقم (٢٧٢٢) في الجهاد، باب من أجاز على جريح مثخن ينفل من سلبه، ورواه أيضًا أحمد في \" المسند \" مثل رواية أبي داود الأولى ١ / ٤٤٤ وزاد فيه: فنفلني سيفه، وهو حديث حسن.\n(٣) رواه البخاري ٧ / ٢٢٩ في المغازي، باب دعاء النبي ﷺ على كفار قريش.\n(٤) رواه البخاري ٧ / ١٢٧ في فضائل أصحاب النبي ﷺ، باب ما لقي النبي ﷺ وأصحابه من المشركين بمكة، ورواه أيضًا مسلم رقم (١٧٩٤) في الجهاد، باب ما لقي النبي ﷺ من أذى المشركين والمنافقين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٥/٩٤) قال: حدثنا ابن نمير. قال: حدثنا أبو أسامة. قال: حدثنا إسماعيل. قال: أخبرنا قيس، فذكره.\nأخرجه أحمد (١/٤٠٣) (٣٨٢٤) قال: حدثنا أسود بن عامر، قال: حدثنا شريك. وفي (١/٤٠٣) (٣٨٢٥) قال: حدثنا أسود، قال: حدثنا زهير. وفي (١/٤٠٦) (٣٨٥٦) (١/٤٢٢) (٤٠٠٨) قال: حدثنا أمية بن خالد، قال: حدثنا شعبة. وفي (١/٤٤٤) (٤٢٤٦) قال: حدثنا وكيع، قال: حدثنا إسرائيل وفي (١/٤٤٤) (٤٢٤٧) قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق. عن سفيان وأبو داود (٢٧٠٩) قال: حدثنا محمد بن العلاء، قال: أخبرنا إبراهيم يعني ابن يوسف بن إسحاق بن أبي إسحاق السبيعي، عن أبيه والنسائي في الكبرى تحفة الأشراف (٩٦١٩) عن عمرو بن يزيد الجرمي، عن أمية بن خالد القيسي، عن شعبة.\nستتهم - شريك، وزهير، وشعبة، وإسرائيل، وسفيان الثوري، ويوسف بن إسحاق - عن أبي إسحاق، عن أبي عبيدة، فذكره.","vol":"8","page":196},{"text":"٦٠٢٩ - (خ) الزبير بن العوام القرشي - ﵁ - قال: «لَقِيتُ يوم بدر عُبَيْدةَ - ويقال: عَبِيدة - بنَ سعيد بنِ العاص، وهو مُدَجَّج، لا يُرى منه إلا عيناه، وكان يُكْنى أبا ذاتِ الكَرش، فقال: أنا أبو ذات الكَرِش، فحملتُ عليه بالعَنَزة، فطعنتُه في عينه، فمات، قال هشام بن عروة: فأُخْبِرتُ أن الزبير قال: لقد وضعتُ رجلي عليه، ثم تَمطَّيتُ فكان الجَهدُ: أن نَزَعْتُها، وقد انْثَنى طرفاها، قال عروة: فسأله إياها رسولُ الله - ﷺ-، فأعطاه إِيَّاها، فلما قُبِض أخذها، ثم طلبها أبو بكر، فأعطاه إِياها، فلما قُبِض أبو بكر أخذها، ثم سألها عمرُ، فأعطاه إياها، فلما قبض عمر أخذها، ثم طلبها عثمان منه، فأعطاه إياها، فلما قُتِلَ وَقَعَتْ إلى آلِ عليّ، فطلبها عبد الله بن الزبير، فكانت عنده حتى قُتِل» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُدَجَّج) المدَّجج: الغائص في سلاحه. ⦗٢٠١⦘\n(العَنَزَة): شِبْهُ العكّازة، في رأسها سنان كسنان الرمح.\n(الجُهْد) بضم الجيم: الوسع والطاقة، وبفتحها: المشقة، وقيل: هما لغتان في المشقة.\n_________\n(١) ٧ / ٢٤٣ في المغازي، باب شهود الملائكة بدرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٩) حدثني عبيد بن إسماعيل، حدثنا أبو أسامة، عن هشام بن عروة، عن أبيه، قال: قال الزبير فذكره.","vol":"8","page":200},{"text":"٦٠٣٠ - (د) علي بن أبي طالب - ﵁ - قال: «لما كانَ يومُ بدر: تقدَّم عُتبة بن ربيعة، وتَبِعه ابنُه وأخوه، فنادى: مَن يُبارِزْ؟ فانْتَدَب له شباب من الأنصار، فقال: ممَّن أنتم؟ فأخبروهم، فقالوا: لا حاجةَ لنا فيكم، إنما أرَدْنا بني عمِّنا، فقال رسولُ الله - ﷺ-: قم يا حمزة، [قم] يا علي، قم يا عُبيدة بن الحارث، فأقبل حمزةُ إلى عتبة، وأقبلتُ إلى شيبةَ، واخْتُلفتْ بين عُبيدة والوليد ضربتان، فأثْخَن كلُّ واحد منهما صاحبَه، ثم مِلْنا على الوليد، فقتلناه، واحتملنا عُبيدةَ» . أخرجه أبو داود (١) .\nوفي رواية ذكرها رزين: «لما كان يوم بدر تقدَّم عتبة بن ربيعة، وشَيْبة أخوه، والوليد بن عتبة ...» وذكره، وفيها: «إِنما أردْنا أكْفاءَنا مِن بني عمِّنا» . وفيه قال عليّ: «فأما أنا وحمزة: فأنْجَزْنا صاحبينا، وأما عبيدة والوليد: فأثخن كل واحد منهما صاحبه ...» وذكره.\n_________\n(١) رقم (٢٦٦٥) في الجهاد، باب في المبارزة، وهو جزء من حديث طويل رواه أحمد في \" المسند \" رقم (٩٤٨)، وإسناده حسن، ونقله الحافظ ابن كثير في \" البداية والنهاية \" ٣ / ٢٧٧ - ٢٧٨ وقال: هذا سياق حسن، وأورده الهيثمي في \" مجمع الزوائد \" ٦ / ٧٥ و٧٦ وقال: رواه أحمد والبزار، ورجال أحمد رجال الصحيح غير حارثة بن مضرب، وهو ثقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٦٥) حدثنا هارون بن عبد الله،ثنا عثمان بن عمر، أخبرنا إسرائيل، عن أبي إسحاق، عن حارثة بن مضرب، عن علي، قال فذكره.\nأورده الهيثمي في مجمع الزوائد (٦/٧٥و٧٦) وقال: رواه أحمد والبزار، ورجال أحمد رجال الصحيح غير حارثة بن مضرب وهو ثقة.","vol":"8","page":201},{"text":"٦٠٣١ - (م س) أنس بن مالك - ﵁ - قال: «كنا مع عمر بين مكة والمدينة، فتراءَينا الهلالَ، وكنتُ رجلًا حديدَ البصر، فرأيتُه، وليس أحد يزعم أنه رآه غيري، فجعلت أقول لعمر: أما تراه؟ فجعل لا يراه، قال: يقول عمر: سأراه، وأنا مُسْتَلْق على فراشي، ثم أنشأ يحدِّثنا عن أهل بدر، فقال رسولُ الله - ﷺ- كان يُرِينا مَصارعَ أهل بدر بالأمس، يقول: هذا مصرع فلان غدًا إن شاء الله، وهذا مصرع فلان إن شاء الله، قال عمر: فوالذي بعثه بالحق ما أخطؤوا الحدودَ التي حدَّها رسولُ الله - ﷺ-، قال: فجُعلوا في بئر بعضُهم على بعض، فانطلق رسولُ الله - ﷺ- حتى انتهى إليهم، فقال: يا فلان بنَ فلان، ويا فلان بن فلان، هل وجدتم ما وعدكم الله ورسولُه حقًا، فإني قد وجدتُ ما وعدني الله حقًا؟ فقال عمر: يا رسولَ الله كيف تُكلِّم أجسادًا لا أرْوَاحَ فيها؟ فقال: ما أنتم بأسمعَ لما أقول منهم، غير أنهم لا يستطيعون أن يردُّوا عليَّ شيئًا» . أخرجه مسلم، وأخرج النسائي نحوه (١) .\n_________\n(١) رواه مسلم رقم (٢٨٧٣) في الجنة وصفة نعيمها، باب عرض مقعد الميت من الجنة أو النار عليه، والنسائي ٤ / ١٠٩ في الجنائز، باب أرواح المؤمنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في صفة النار (١٨:١٢) عن إسحاق بن عمر بن سليط (١٨:١٢) عن شيبان بن فروخ.\nكلاهما عن سليمان بن المغيرة، عن ثابت عن أنس به والنسائي في الجنائز (١١٧:٢) عن عمرو بن علي، عن يحيى، عن سليمان بن المغيرة نحوه رواه ابن المبارك، عن حميد، عن أنس فلم يذكر عمر في إسناده (٨/١٣) الأشراف.","vol":"8","page":202},{"text":"٦٠٣٢ - (خ م) أنس بن مالك - ﵁ - عن أبي طلحة عن النبيِّ - ﷺ-: «كان إذا ظهر على قوم أقام بالعَرْصَةِ ثلاث ليال» . ⦗٢٠٣⦘\nوعن أبي طلحة قال: «لما كان يومُ بدر، وظهر عليهمُ نبيُّ الله - ﷺ-، أمر ببضعة وعشرين رجلًا - وفي رواية: بأربعة وعشرين رجلًا - من صناديد قريش، فأُلْقُوا في طَوِيّ من أَطْوَاءِ بدر خبيث مُخْبِث، وكان إذا ظهر على قوم أقام بالعَرْصَة: ثلاثَ ليال، فلما كان ببدر اليومَ الثالث: أمر براحلته فَشُدَّ عليها رحلُها، ثم مشى، واتَّبَعه أصحابه، قالوا: ما نرى ينطلق إلا لبعض حاجته، حتى قام على شَفَة الرَّكيِّ، فجعل يُناديهم بأسمائهم، وأسماء آبائهم: يا فلان بن فلان، ويا فلان بن فلان، أيَسُرُّكم أنكم أطعتم الله ورسوله؟ فإنا قد وجدنا ما وعدنا ربنا حقًا، فهل وجدتم ما وعد ربكم حقًا؟ فقال عمر: يا رسولَ الله، ما تُكلِّم من أجساد لا أرواحَ لها؟ فقال النبيُّ - ﷺ-: والذي نفس محمد بيده، ما أنتم بأسمعَ لما أقول منهم» . قال قتادة: أحياهم الله حتى أسمعهم قولَه، توبيخًا، وتصغيرًا، ونِقْمة، وحسرة، وندمًا. أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العَرْصَة) عرصة الدار: ساحتها.\n(طوي) الطَّوي: البئر، وجمعه أطواء. ⦗٢٠٤⦘\n(الرَّكِيِّ) الرَّكِيَّة: البئر، وجمعها رُكِيّ.\n_________\n(١) رواه البخاري ٧ / ٢٣٤ في المغازي، باب دعاء النبي ﷺ على كفار قريش، وفي الجهاد، باب من غلب العدو فأقام على عرصتهم ثلاث ليال، ومسلم رقم (٢٨٧٥) في الجنة وصفة نعيمها، باب عرض مقعد الميت من الجنة أو النار عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٩) قال: حدثنا معاذ بن معاذ. وفيه قال: حدثنا عبد الوهاب بن عطاء. وفيه قال: حدثنا روح والدارمي (٢٤٦٢) قال: أخبرنا المعلى بن أسد، قال: حدثنا معاذ بن معاذ. والبخاري (٤/٨٩) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا روح بن عبادة. وفي (٥/٩٧) قال: حدثني عبد الله بن محمد، سمع روح بن عبادة ومسلم (٨/١٦٤) قال: حدثني يوسف بن حماد، قال: حدثنا عبد الأعلى. (ح) وحدثنيه محمد بن حاتم، قال: حدثنا روح بن عبادة. وأبو داود (٢٦٩٥) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن معاذ (ح) وحدثنا هارون بن عبد الله، قال: حدثنا روح. والترمذي (١٥٥١) قال: حدثنا قتيبة ومحمد بن بشار، قالا: حدثنا معاذ بن معاذ والنسائي في الكبرى تحفة الأشراف (٣٧٧٠) عن أبي قدامة، عن معاذ بن معاذ.\nأربعتهم - معاذ، وعبد الوهاب، وروح، وعبد الأعلى - عن سعيد بن أبي عروبة، عن قتادة، فذكره.","vol":"8","page":202},{"text":"٦٠٣٣ - (م) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- «ترك قَتلى بدر ثلاثًا، ثم أتاهم، فقام عليهم، فناداهم، فقال: يا أبا جهل بن هشام، يا أميَّةَ بن خلف، يا عتبةَ بن ربيعة، يا شَيبة بن ربيعة، أليس قد وجدتم ما وعد ربكم حقًا، فإني قد وجدت ما وعدني ربي حقًا؟ فسمع عمرُ بن الخطَّاب قول النبيِّ - ﷺ-، فقال: يا رسولَ الله، كيف يسمعون؟ أو أنَّى يُجيبون، وقد جَيّفُوا؟ قال: والذي نفسي بيده، ما أنتم بأسمع لما أقول منهم، ولكنهم لا يقدرون أن يجيبوا، ثم أُمر بهم فسُحِبوا، فأُلْقوا في قَليب بدر» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جيَّفوا) جاف القتيل وجَيَّف: إذا أنتن.\n_________\n(١) رقم (٢٨٧٤) في الجنة وصفة نعيمها، باب عرض مقعد الميت من الجنة أو النار عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٢٨٧٤) حدثنا هداب بن خالد، حدثنا حماد بن سلمة، عن ثابت البناني، عن أنس بن مالك، فذكره.","vol":"8","page":204},{"text":"٦٠٣٤ - (خ م) عبد الله بن عمر - ﵄ - قال: وقف النبيُّ - ﷺ- على قَلِيب بدر، فقال: هل وجدتم ما وعد ربكم حقًا؟ ثم قال: إنهم الآن يسمعون ما أقول لكم، فَذُكِرَ لعائشةَ، فقالت: إنما قال: إنهم ليعلمون أن الذي كنتُ أقول لهم هو الحق، ثم قرأتْ: ﴿إنك لا تُسمِعُ الموتى ...﴾ حتى قرأت الآية [النمل: ٨٠] . ⦗٢٠٥⦘\nوللبخاري عن ابن شهاب قال: هذه مغازي رسولِ الله - ﷺ - ... فذكر الحديث - فقال رسولُ الله - ﷺ- وهو يَلْعَنُهُم: «هل وجدتم ما وعد ربكم حقًا؟» قال موسى: قال نافع: قال عبد الله: قال ناس من أصحابه: «يا رسولَ الله: تُنادي أُناسًا أمواتًا؟ قال رسولُ الله - ﷺ-: ما أنت بأسمع لما قلت منهم» . أخرجه البخاري ومسلم (١) .\nوللبخاري أيضًا قال: «اطلع النبيُّ - ﷺ- على أهل القَليب فقال: وجدتم ما وعدكم ربكم حقًا؟ فقيل له: تدعو أمواتًا؟ فقال: ما أنتم بأسمع منهم، ولكن لا يجيبون» .\n_________\n(١) رواه البخاري ٧ / ٢٣٦ في المغازي، باب شهود الملائكة بدرًا، وفي الجنائز، باب ما جاء في عذاب القبر، ومسلم رقم (٩٣٢) في الجنائز، باب الميت يعذب ببكاء أهله عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٨) (٤٩٥٨) قال: حدثنا عبدة بن سليمان، أبو محمد الكلابي. والبخاري (٥/٩٨) قال: حدثني عثمان، قال: حدثنا عبدة. وفي (٥/٩٨) قال: حدثني عبيد بن إسماعيل، قال: حدثنا أبو أسامة. ومسلم (٣/٤٤) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والنسائي (٤/١١٠) قال: حدثنا محمد بن آدم، قال: حدثنا عبدة.\nثلاثتهم - عبدة بن سليمان، وأبو أسامة، ووكيع - عن هشام بن عروة، عن أبيه، فذكره.","vol":"8","page":204},{"text":"٦٠٣٥ - (خ د) جبير بن مطعم - ﵁ - قال: «لما أسَرَ رسولُ الله - ﷺ- مَن أسَر يوم بدر من المشركين قال: لو كان المطعِم بنُ عَدِيّ حيًّا، ثم كلَّمني في هؤلاء النَّتْنَى، لتركتهم له» . أخرجه البخاري وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّتْنَى) أراد بهم الأسرى، وجعلهم نَتْنَى، لأنهم كفار مشركون، والمشركون نجس، فاستعار لهم النتن مجازًا.\n_________\n(١) رواه البخاري ٧ / ٢٤٩ في المغازي، باب شهود الملائكة بدرًا، وفي صفة الصلاة، باب الجهر في المغرب، وفي الجهاد، باب فداء المشركين، وفي تفسير سورة ﴿والطور﴾، وأبو داود رقم (٢٦٨٩) في الجهاد، باب في المن على الأسير بغير فداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٥٨) وأحمد (٤/٨٠) قالا: حدثنا سفيان. والبخاري (٤/١١١) (٥/١١٠) قال: حدثنا إسحاق بن منصور، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر وأبو داود (٢٦٨٩) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر.\nكلاهما - سفيان، ومعمر - عن الزهري، عن محمد بن جبير، فذكره.","vol":"8","page":205},{"text":"٦٠٣٦ - (ت) علي بن أبي طالب - ﵁ - أن رسولَ الله - ﷺ- قال: «إن جبريل ﵇ هبط عليه، فقال له: خَيِّر أصحابك في أسارى ⦗٢٠٦⦘ بدر: إمَّا القتل، وإمَّا الفداء، على أن يُقتَل منهم من قابِلٍ مثلهم، فقالوا: اختَرْنَا الفداء، ويقتل منا فنَسْتَشْهِد» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٦٧) في السير، باب ما جاء في قتل الأسارى والفداء، وإسناده صحيح، وقال الترمذي: وفي الباب عن ابن مسعود وأنس وأبي برزة وجبير بن مطعم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٥٦٧) حدثنا أبو عبيدة بن أبي السفر واسمه أحمد بن عبد الله الهمداني ومحمود ابن غيلان قالا: حدثنا أبو داود الحفري حدثنا يحيى بن زكريا بن أبي زائدة عن سفيان بن سعيد، عن هشام عن ابن سيرين عن عبيدة عن علي فذكره.\nقال أبو عيسى: هذا حديث حسن غريب من حديث الثوري، لا نعرفه إلا من حديث ابن أبي زائدة.","vol":"8","page":205},{"text":"٦٠٣٧ - (د) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ- يوم بدر: «من فَعَل كذا وكذا، فله من النَّفَل كذا وكذا، فتقدَّم الفتيان، ولزم المشيخةُ الراياتِ، فلم يبارحُوها (١)، فلما فتح الله عليهم، قالت المشيخةُ: كنا رِدْءًا لكم، لو انهزمتم فِئْتم إلينا، فلا تذهبوا بالمَغنَمِ دوننا ونبقى، فأبى الفِتيان، وقالوا: جعله رسولُ الله - ﷺ- لنا، فأنزل الله تعالى: ﴿يسألونك عن الأنفال قل الأنفال للَّه والرسول فاتقوا الله وأصلحوا ذات بينكم وأطيعوا الله ورسوله إن كنتم مؤمنين. إنما المؤمنون الذين إذا ذُكِرَ الله وَجِلَتْ قلوبهم وإذا تُلِيَتْ عليهم آياتُه زادتهم إيمانًا وعلى ربهم يتوكلون. الذين يقيمون الصلاة ومما رزقناهم ينفقون. أولئك هم المؤمنون حقًا لهم درجات عند ربهم ومغفرةٌ ورزقٌ كريم. كما أخرجك ربك من بيتك بالحق وإن فريقًا من المؤمنين لكارهون﴾ [الأنفال: ١- ٥] يقول: فكان ذلك خيرًا لهم، فكذلك أيضًا فأطيعوني، فإني أعلم بعاقبة هذا منكم» .\nوفي رواية يقول: «فكما كان خروجه خيرًا لكم، فكذلك فأطيعوا الله ⦗٢٠٧⦘ ربَّكم، فإنه أعلم بعاقبة أموركم ومصالحها، فاصطلحوا، ورضِي كلّ بقَسم الله فيهم» .\nوفي رواية بإسناده ومعناه، قال: «فقسمها رسول الله - ﷺ- بالسواء» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّفَل) بفتح الفاء: الغنيمة، وأصله الزيادة، وهو أيضًا: ما يُعطاه الإنسان زيادة على سهمه من الغنيمة، وتروى بسكون الفاء.\n(رِدْءًا لكم) الرِّدء: المسعِد والمعين.\n(فِئتم) فاء، يفيء: إذا رجع، يعني: إن خفتم أمرًا رجعتم إلينا.\n_________\n(١) في نسخ أبي داود المطبوعة: فلم يبرحوها.\n(٢) رواه أبو داود رقم (٢٧٣٧) و(٢٧٣٨) و(٢٧٣٩) في الجهاد، باب في النفل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٣٧) حدثنا وهب بن بقية، قال: أخبرنا خالد، عن داود، عن عكرمة، عن ابن عباس فذكره و(٢٧٢٨) حدثنا زياد بن أيوب، ثنا هشيم، أخبرنا داود بن أبي هند، عن عكرمة عن ابن عباس فذكره.","vol":"8","page":206},{"text":"٦٠٣٨ - (ت) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- «تَنفَّل سيفه ذا الفَقَار يوم بدر، وهو الذي رأى فيه الرؤيا يومَ أُحد» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تنفَّل) تنفَّل الشيء: إذا أخذه زيادة عن السهم.\n(ذا الفَقار) اسم سيف النبي - ﷺ-، سمي بذلك لأنه كان فيه حُفَر ⦗٢٠٨⦘ صغار حسان، فيقال للحفرة: فُقْرة.\n(الرؤيا) التي رآها النبي - ﷺ- يوم أحد: هي أنه رأى كأن في سيفه فُلُولًا، فأوَّلها: هزيمة، وكانت يوم أحد.\n_________\n(١) رقم (١٥٦١) في السير، باب ما جاء في النفل، ورواه أيضًا أحمد في \" المسند \" ١ / ٢٧١، وابن ماجة رقم (٢٨٠٨) في الجهاد، باب السلاح، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧١) (٢٤٤٥) قال: حدثنا سريج. وابن ماجه (٢٨٠٨) قال: حدثنا أبو كريب، قال: حدثنا ابن الصلت والترمذي (١٥٦١) قال: حدثنا هناد.\nثلاثتهم- سريج، وابن الصلت، وهناد - عن ابن أبي الزناد، عن أبيه، عن عبيد الله بن عبد الله بن عتبة ابن مسعود، فذكره.\nجاءت رواية ابن ماجه مختصرة على: «أن رسول الله، -ﷺ-، تنفل سيفه، ذا الفقار، يوم بدر» .","vol":"8","page":207},{"text":"٦٠٣٩ - (ت) عبد الله بن مسعود - ﵁ - قال: «لما كان يوم بدر - وَجِيءَ بالأُسارى - قال رسول الله - ﷺ-: ما تقولون في هؤلاء الأُسارى؟ - فذكر في الحديث قصة - فقال رسول الله - ﷺ-: لا يَنْفَلِتَنَّ أحد منهم إلا بِفداء، أو ضَرب عُنُق، قال عبد الله: فقلت: يا رسولَ الله، إِلا سَهْلَ بن بيضاء (١)، فإني سمعته يذكر الإِسلام، قال: فسكت رسولُ الله - ﷺ- قال: فما رأيتني في يوم أخْوَفُ أن تقع عليَّ حجارة من السماء مِنِّي في ذلك اليوم، حتى قال رسول الله - ﷺ-: إلا سَهْلَ بن بيضاء، قال: ونزل القرآن بقول عمر: ﴿ما كان لِنَبِيٍّ أن يكون له أسْرى حتى يُثْخِنَ في الأرض ...﴾ إلى آخر الآيات. [الأنفال: ٦٧ - ٧١]» . أخرجه الترمذي (٢) .\n_________\n(١) الذي في نسخ الترمذي المطبوعة، و\" مسند أحمد \"، والحاكم، وغيرهم سهيل بن بيضاء، وهو خطأ، انظر \" مسند أحمد \" رقم (٣٦٣٢) .\n(٢) رواه الترمذي رقم (١٧١٤) في السير، باب ما جاء في المشورة، ورقم (٣٠٨٥) في التفسير، باب ومن سورة الأنفال، من حديث عمرو بن مرة عن أبي عبيدة بن عبد الله بن مسعود، وإسناده منقطع، فإن أبا عبيدة بن عبد الله بن مسعود لم يسمع من أبيه، قال الترمذي: هذا حديث حسن وأبو عبيدة لم يسمع من أبيه، وقال: وفي الباب عن عمر، وأبي أيوب، وأنس، وأبي هريرة، وانظر \" تحفة الأحوذي \" ٥ / ١٨٦ و١٨٧ في الجمع بين هذا الحديث وحديث علي ﵁ الذي تقدم رقم (٦٠٢٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧١٤) حدثنا هناد، حدثنا أبو معاوية، عن الأعمش، عن عمرو بن مرة، عن أبي عبيدة، عن عبد الله فذكره.","vol":"8","page":208},{"text":"٦٠٤٠ - (د) يحيى بن عبد الله عبد الرحمن بن سعد بن زرارة - ﵀ - قال: «لما قُدِم بالأَسرى حين قُدِم بهم، قال: وسَوْدَةُ بنْتُ زَمْعَة عند آل عَفْراءَ [في مَناخهم على عوف ومُعَوَّذ ابنَي عفراءَ]، وذلك قبل أن يُضرَب عليهن الحجاب، قال: تقول سودةُ: والله، إني لعندهم إذ أتيتُ، فقيل: هؤلاء الأُسارى قد أُتِيَ بهم، فرجعتُ إلى بيتي ورسولُ الله - ﷺ- فيه وإذا أبو يزيد سُهَيْل بن عمرو في ناحية الحُجرة مجموعة يداه إلى عنقه بحبل..» وذكر الحديث. هكذا قال أبو داود، ولم يذكر لفظه (١) .\n_________\n(١) رقم (٢٦٨٠) في الجهاد، باب في الأسير يوثق، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٨٠) حدثنا محمد بن عمرو الرازي، قال: ثنا سلمة يعني ابن الفضل، عن ابن إسحاق، قال: حدثني عبد الله بن أبي بكر، عن يحيى بن عبد الله بن عبد الرحمن بن سعد بن زرارة فذكره.","vol":"8","page":209},{"text":"٦٠٤١ - (د) عبد الله بن عباس - ﵄ - «أنَّ رسولَ الله - ﷺ- جعل فِداءَ أهلِ الجاهليةِ يومئذ أربَعمائة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٩١) في الجهاد، باب في فداء الأسير بالمال، وفي سنده أبو العنبس الكوفي الأكبر، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٩١) حدثنا عبد الرحمن بن المبارك العيشي، قال: ثنا سفيان بن حبيب، قال: ثنا شعبة، عن أبي العنبس، عن أبي الشعثاء، عن ابن عباس، فذكره.","vol":"8","page":209},{"text":"٦٠٤٢ - (خ) أنس بن مالك - ﵁ - «أنَّ رجالًا من الأنصار استأْذَنُوا رسولَ الله - ﷺ-، فقالوا: ائذن لنا فلْنَتْرُك لابن أُختنا عباس فداءه، فقال: لا تَدَعوا منه دِرهمًا» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٤٧ و٢٤٨ في المغازي، باب شهود الملائكة بدرًا، وفي العتق، باب إذا أسر أخو الرجل أو عمه هل يفادى إذا كان مشركًا، وفي الجهاد، باب فداء المشركين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٠١٨) حدثني إبراهيم بن المنذر حدثنا محمد بن فليح عن موسى بن عقبة قال: ابن شهاب حدثنا أنس بن مالك فذكره.","vol":"8","page":209},{"text":"٦٠٤٣ - (د) عائشة - ﵂ - قالت: «لما بعثَ أهلُ مكة في فِداء أُساراهم بعثتْ زينبُ في فِداءِ زوجها أبي العاص بن الربيع بمال، ⦗٢١٠⦘ وبعثت فيه بقِلادة لها كانت عند خديجة، أدْخلَتْها بها على أبي العاص، فلمَّا رآها رسولُ الله - ﷺ- رَقَّ لها رِقَّة شديدة، وقال: إنْ رَأيتُم أن تُطلقوا لها أسيرَها، وتردُّوا عليها الذي لها؟ فقالوا: نعم، وكان رسولُ الله - ﷺ- أخذَ عليه، أو وعده: أن يُخَليَ سبيلَ زينبَ إليه، وبعثَ رسولُ الله - ﷺ- زيدَ بنَ حارثةَ ورجلًا من الأنصار، فقال لهما: كونا ببطنِ يَأجِجَ، حتى تمرَّ بكما زينبُ، فتصحباها حتى تأتيا بها» . أخرجه أبو داود (١) .\n_________\n(١) في الجهاد، باب في فداء الأسير بالمال، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٩٢) حدثنا عبد الله بن محمد النفيلي، ثنا محمد بن سلمة، عن محمد بن إسحاق، عن يحيى بن عباد، عن أبيه عباد بن عبد الله بن الزبير، عن عائشة فذكرته. وفيه عنعنة ابن إسحاق.","vol":"8","page":209},{"text":"٦٠٤٤ - (ت) عبد الله بن عباس - ﵄ - قال: «لما فرغ رسول الله - ﷺ- من بدر قيل له: عليك العِيرُ، ليس دونها شيء، قال: فناداه العباس من وَثاقه: لا يصلح لك؛ لأن الله وعدك إِحدى الطائفتين، وقد أعطاك الله ما وعدك، قال: صدقت» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٨١) في التفسير، باب ومن سورة الأنفال، ورواه أيضًا أحمد في \" المسند \" ١ / ٢٢٩ و٣١٤ و٣٢٦، من حديث إسرائيل بن يونس بن أبي إسحاق السبيعي عن سماك بن حرب عن عكرمة مولى ابن عباس عن ابن عباس، وسماك بن حرب روايته عن عكرمة خاصة مضطربة، وقد تغير بأخرة فكان ربما يلقن، ومع ذلك فقد قال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٠٨٠) حدثنا عبد بن حميد، حدثنا عبد الرزاق، عن إسرائيل، عن سماك، عن عكرمة، عن ابن عباس فذكره.","vol":"8","page":210},{"text":"٦٠٤٥ - (خ) عائشة - ﵂ - قالت: تزوَّجَ أبو بكر امرأة من كَلْب، يقال لها: أُمُّ بَكْر، فلما هاجر أبو بكر طلَّقها، فتزوَّجَها ابنُ عَمِّها، هذا الشاعر الذي قال هذه القصيدة، وهو أبو بكر ابن ⦗٢١١⦘ الأسود (١) يرثي كُفَّار قريش (٢):\nوماذا بالقَليبِ قَليبِ بَدْر ... من الشِّيزَى تُزَيَّن بالسَّنَامِ؟\nوماذا بالقليبِ قليبِ بَدْر ... من القَيْنَاتِ والشَّرْب الكِرَام؟\nتُحيِّي بالسلامةِ (٣) أُمُّ بَكْر ... وهل لي بعد قومي من سلام؟\nيُحدِّثنا الرَّسولُ: بأنْ سَنَحْيا ... وكيف حَياةُ أصداء وهامٍ؟\nأخرجه البخاري (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشِّيزَى) والشِّيز: خشب أسود يتخذ منه قِصاع، والمراد به في الحديث: الجِفَان.\n(الشَّرْب): القوم يشربون الخمر، الشين مفتوحة والراء ساكنة.\n(القَينَات) جمع قَينة، وهي الأمة المغنِّية.\n(الأصداء) جمع صدى، وهو الصوت الذي يسمعه الصائح في الجبل ونحو ذلك، وهو من لوازم الحياة، فإذا هلك الإنسان: لم يبق له صدى، ومنه قولهم: أصم الله صداه، أي: أهلكه. ⦗٢١٢⦘\n(وهام) جمع هامة، كانت العرب تزعم: أن الميت يخرج من رأسه طائر، المعنى: كيف حياة من قد هلك؟ فكنى عنه بالأصداء والهام.\n_________\n(١) هو أبو بكر شداد بن الأسود بن عبد شمس بن مالك بن جعونة، ويقال له: ابن شعوب.\n(٢) يعني يوم بدر لما قتلوا وألقاهم النبي ﷺ في القليب.\n(٣) وفي بعض النسخ: تحييني السلامة، وفي بعضها: تحيينا السلامة ... .\n(٤) ٧ / ٢٠١ في فضائل أصحاب النبي ﷺ: باب هجرة النبي ﷺ وأصحابه إلى المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٢١) حدثنا أصبغ حدثنا ابن وهب عن يونس عن ابن شهاب عن عروة بن الزبير عن عائشة فذكرته.","vol":"8","page":210},{"text":"٦٠٤٦ - (م ت د) عائشة - ﵂ - قالت: «خرجَ رسولُ الله - ﷺ- قِبَل بدر، فلما كان بحَرَّةِ الوَبَرَة: أدركه رَجُل قد كان يُذكَر منه جَوْلَة (١) وَنَجْدة، ففرح أصحاب النبيِّ - ﷺ-، حين رَأَوْهُ، فلما أدركه، قال: يا رسول الله جئت أتبعُك لأصيبَ معك، فقال له رسولُ الله - ﷺ-: تُؤمن بالله ورسوله؟ قال: لا. قال: فارجع، فلن أستعين بمشرك. قالت: ثم مضى، حتى إذا كان بالشجرة: أدركه الرَّجُلُ، فقال [له] كما قال أوَّل مَرَّة، وقال له رسولُ الله - ﷺ- مثلَ أول مرة، فمضى، ثم رجع، فأدركه بالبَيْداء، فقال له رسولُ الله - ﷺ-: تؤمن بالله ورسوله؟ قال: نعم، قال: فانْطَلِقْ» . أخرجه مسلم.\nوأخرجه الترمذي إِلى قوله: «فلن أستعينَ بمشرك»، قال: وفي الحديث كلام أكثر من هذا (٢) .\nوأخرجه أبو داود مختصرًا «أن رجلًا من المشركين لَحِق بالنبي - ﷺ- يُقاتِلُ معه، فقال: ارجع، إنا لا نستعين بمشرك» (٣) . ⦗٢١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جولة) الجولة: الحملة في الحرب.\n(نجدة) النجدة: القوة والشجاعة.\n_________\n(١) في نسخ مسلم المطبوعة: جرأة.\n(٢) يريد رواه مسلم المطولة التي قبل هذه.\n(٣) رواه مسلم رقم (١٨١٧) في الجهاد، باب كراهة الاستعانة في الغزو بكافر، والترمذي رقم (١٥٥٨) في السير، باب ما جاء في أهل الذمة يغزون مع المسلمين هل يسهم لهم، وأبو داود رقم (٢٧٣٢) في الجهاد، باب في المشرك يسهم له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٦٧) قال: حدثنا أبو المنذر. وفي (٦/١٤٨) قال: حدثنا عبد الرحمن. والدارمي (٢٥٠٠) قال: أخبرنا إسحاق، عن روح، ومسلم (٥/٢٠٠) قال: حدثني زهير بن حرب. قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثنيه أبو الطاهر. قال: حدثني عبد الله بن وهب. وأبو داود (٢٧٣٢) قال: حدثنا مسدد ويحيى بن معين. قالا: حدثنا يحيى. والترمذي (١٥٥٨) قال: حدثنا الأنصاري. قال: حدثنا معن. والنسائي في الكبرى تحفة الأشراف (١٦٣٥٨١٢) عن عمرو بن علي، عن يحيى، وعبد الرحمن فرقهما. (ح) وعن إسحاق بن إبراهيم، عن وكيع. (ح) وعن محمد بن سلمة، عن عبد الرحمن بن القاسم.\nثمانيتهم - أبو المنذر إسماعيل بن عمر، وعبد الرحمن بن مهدي، وروح بن عبادة، وعبد الله بن وهب، ويحيى بن سعيد، ومعن بن عيسى، ووكيع، وعبد الرحمن بن القاسم - عن مالك بن أنس، عن الفضيل بن أبي عبد الله، عن عبد الله بن نيار الأسلمي، عن عروة بن الزبير، فذكره.\n(*) أخرجه الدارمي (٢٤٩٩) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا وكيع، عن مالك بن أنس، عن عبد الله بن نيار، عن عروة، فذكره. ليس فيه: الفضيل بن أبي عبد الله، ولفظه: «إنا لا نستعين بمشرك» .\n(*) وأخرجه ابن ماجه (٢٨٣٢) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع. قال: حدثنا مالك بن أنس، عن عبد الله بن يزيد، عن نيار، عن عروة بن الزبير، فذكره. قال علي في حديثه: عبد الله بن يزيد، أو زيد.\nقال المزي عقب هذا الإسناد: كذا عنده، وهو تخليط فاحش، والصواب ما تقدم. تحفة الأشراف (١٢/١٦٣٥٨) .","vol":"8","page":212},{"text":"٦٠٤٧ - (م) أبو الطفيل - ﵀ - قال: حدَّثَنا حذيفةُ بنُ اليمان قال: «ما منعني أنْ أشهدَ بَدْرًا إلا أنِّي خرجتُ أنا وأبي، حُسَيْل، فأَخذَنا كُفَّارُ قُريش، فقالوا: إِنَّكم تُريدون محمدًا، فقلنا: [ما نُريده]، ما نريد إلا المدينةَ، فأخذوا منَّا عهدَ الله وميثاقَه: لَنَنْصَرِفَنَّ إلى المدينة، ولا نُقَاتِلَ معه، فأتينا رسولَ الله - ﷺ-، فأخبرناه الخبر، فقال: انْصَرِفا نَفِي لهم بعهدهم، ونستعينُ الله عليهم» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَفِي لهم) وفَى لهم بالعهد يفيء: إذا وقف عنده ولم يَغْدِر به، والأمر منه: فِ له بعهده، وفيه لغة أخرى: أوْفَى يُوفي.\n_________\n(١) رقم (١٧٨٧) في الجهاد، باب الوفاء بالعهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٧٨٧) حدثنا أبو بكر بن أبي شيبة، حدثنا أبو أسامة، عن الوليد بن جميع، حدثنا أبو الطفيل، حدثنا حذيفة بن اليمان فذكره،","vol":"8","page":213},{"text":"٦٠٤٨ - (خ) الزبير بن العوام - ﵁ - قال: «ضُرِبَتْ يومَ بدر للمهاجرين بمائة سهم» . أخرجه البخاري (١) .\nقال البخاري: فجميع مَنْ شَهِدَ بَدْرًا من قريش ممن ضُرِبَ له ⦗٢١٤⦘ بسهمه: أحد وثمانون رجلًا (٢)، وكان عروة بن الزبير يقول: قال الزبير: «قُسِمَتْ سُهمانُهم، فكانوا مائة» . والله أعلم (٣) .\nتسمية من سُمي من أهل بدر في الجامع للبخاري النبي محمد بن عبد الله الهاشمي - ﷺ -، عبد الله بن عثمان أبو بكر الصديق القرشي، عمر بن الخطاب العدوي، عثمان بن عفان القرشي - خلَّفه النبي - ﷺ - على ابنته، وضرب له بسهمه - علي بن أبي طالب الهاشمي، إياس بن البكير، بلال بن رباح مولى أبي بكر الصديق، حمزة بن عبد المطلب الهاشمي، حاطب بن أبي بَلْتَعَة حليف لقريش، أبو حذيفة بن عتبة بن ربيعة القرشي، حارثة بن الرُّبيِّع (٤) الأنصاري، قتل يوم بدر، وهو حارثة بن سراقة (٥)، كان في النَّظَّارة، خُبَيب بن عدي الأنصاري، خُنَيس بن حذافة السهمي، رِفاعة بن رافع الأنصاري، رِفَاعة بن عبد المنذر - أبو لُبَابة - الأنصاري، الزبير بن العوام القرشي، زيد بن سهل أبو طلحة الأنصاري، أبو زيد الأنصاري، سعد بن مالك الزهري (٦)، سعد بن ⦗٢١٥⦘ خولة القرشي، سعيد بن زيد بن عمرو بن نفيل القرشي، سهل بن حنيف الأنصاري، ظُهَير بن رافع الأنصاري، وأخوه [واسمه: مُظْهِر]، عبد الله بن مسعود الهذلي، عبد الرحمن بن عوف الزهري، عُبيدة بن الحارث القرشي، عُبادة بن الصامت الأنصاري، عمرو بن عوف حليف بني عامر بن لؤي، عقبة بن عمرو الأنصاري (٧)، عامر بن ربيعة العنزي (٨)، عاصم بن ثابت الأنصاري، عُويم بن ساعدة الأنصاري، عِتْبان بن مالك الأنصاري، قُدامة بن مظعون، قَتادة بن النعمان الأنصاري، معاذ بن عمرو بن الجموح، مُعَوّذ بن عفراء (٩)، وأخوه مالك بن ربيعة (١٠) أبو أسيد الأنصاري، مِسْطح بن أُثَاثة بن عَبَّاد بن المطلب بن عبد مناف، مُرارة ⦗٢١٦⦘ ابن الربيع الأنصاري، مَعْن بن عدي الأنصاري، مِقداد بن عمرو الكندي حليف بني زهرة، هلال بن أمية الأنصاري [﵃] (١١) .\n_________\n(١) ٧ / ٢٥١ في المغازي، باب شهود الملائكة بدرًا.\n(٢) قال الحافظ في \" الفتح \": هو بقية كلام موسى بن عقبة عن ابن شهاب.\n(٣) قال الحافظ في \" الفتح \": هو بقية كلام موسى بن عقبة عن ابن شهاب.\n(٤) الربيع: أمه.\n(٥) هو حارثة بن سراقة بن الحارث بن عدي بن النجار الأنصاري النجاري، وأمه الربيع بنت النضر عمة أنس بن مالك ﵄.\n(٦) هو سعد بن أبي وقاص ﵁.\n(٧) هو أبو مسعود البدري ﵁.\n(٨) قال الحافظ في \" الفتح \": ووقع في رواية الكشميهني: العدوي، وكلاهما صواب، فإنه عنزي الأصل، عدوي الحلف.\n(٩) عفراء: أمه، واسم أبيه الحارث.\n(١٠) في الأصل والبخاري: معوذ بن عفراء وأخوه مالك بن ربيعة، فكأنه يريد أن أخا معوذ هو مالك بن ربيعة، وفي المطبوع: معوذ بن عفراء، وأخوه أبو معاذ: مالك بن ربيعة، وكلاهما خطأ، وأخو معوذ ومعاذ ابني عفراء، هو عوف بن الحارث وأمه عفراء، وأما مالك بن ربيعة فليس أخو معوذ، بل هو: مالك بن ربيعة الأنصاري الساعدي أبو أسيد، قال الحافظ في \" الفتح \": ونبه عياض على أن من لا معرفة له قد يتوهم أن مالكًا أخو معاذ، لأن سياق البخاري هكذا: معاذ بن عفراء وأخوه مالك بن ربيعة، وليس ذلك مراده، بل قوله: أخوه، أي عوف، ولم يسمه، ثم استأنف فقال: مالك بن ربيعة، ولو كتبه بواو العطف لارتفع اللبس، وكذا وقع عند بعض الرواة.\n(١١) ذكره البخاري في صحيحه ٧ / ٢٥١ في المغازي، باب تسمية من سمي من أهل بدر في الجامع الذي وضعه أبو عبد الله على حروف المعجم، قال الحافظ في \" الفتح \": أي دون من لم يسم فيه، ودون من لم يذكر فيه أصلًا، والمراد بالجامع: هذا الكتاب، والمراد بمن سمي، من جاء ذكره فيه برواية عنه أو عن غيره بأنه شهدها لا لمجرد ذكره دون التنصيص على أنه شهدها، وبهذا يجاب عن ترك إيراده مثل أبي عبيدة بن الجراح فإنه شهدها باتفاق، وذكر في الكتاب في عدة مواضع، إلا أنه لم يقع فيه التنصيص على أنه شهد بدرًا، وقال الحافظ: فجملة من ذكر من أهل بدر هنا أربعة وأربعون رجلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٠٢٧) حدثني إبراهيم بن موسى، أخبرنا هشام، عن معمر، عن هشام بن عروة، عن أبيه، عن الزبير فذكره.","vol":"8","page":213},{"text":"٦٠٤٩ - (د) ذو الجوشن - رجل من بني الضِّباب قال: «أتيتُ النبيَّ - ﷺ- بعد أن فرغَ من أهل بدر - بابن فرس لي، يقال لها: القَرْحاءُ، فقلتُ: يا محمد، قد جئتُكَ بابن القرحاء لتتخذه، قال: لا حاجةَ لي فيه، وإن شئتَ أن أُقِيضَك به المختارة من دروع بدر، فقلت: ما كنتُ لأقيضه اليوم بغُرَّة، قال: فلا حاجة لي فيه» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بغُرة) سمي الفرس في هذا الحديث: غرة، وأكثر ما جاء ذكر الغُرَّة ⦗٢١٧⦘ في الحديث بمعنى: النسمة من الإنس: عبد، أو أمة، وقال الهروي: [الغُرَّة] عند العرب: النفيس من كل شيء، وقد ذهب الخطابي إلى أنه أراد بالغرة في الحديث: الفرس، وهذا يقتضي أن الهاء في قوله: «ما كنت لأُقِيضه» عائدة إلى الدِّرع، ويكون قد ذكر الدرع، لأن تأنيثها غير حقيقي، أي: ما كنت لأقيض الدرع بغرة، يعني: بالفرس، وفي ذلك بُعْد، لأن القياس في الخطاب: أن يكون هذا القول من النبي - ﷺ-، لا من الأعرابي، وإنما كان يكون قول الأعرابي: ما كنت لأقيض فرسي بدرع، أو يكون الأعرابي قد أراد بالغرة الدرع، حتى ينتظم الخطاب في الجواب، ويجوز أن يكون أراد بالغرة: العبد أو الأمة، والنفيس من كل شيء، فيكون التقدير: ما كنت لأقيض فرسي بالشيء النفيس، أو بالعبد، أو الأمة، فكيف أقيضه بدرع؟ وإنما جئتك به لتأخذه بغير عوض، هدية أو هبة، والله أعلم.\n_________\n(١) رقم (٢٧٨٦) في الجهاد، باب حمل السلاح إلى أرض العدو، من حديث عيسى بن يونس بن أبي إسحاق السبيعي عن ذي الجوشن رجل من الضباب، وهو حديث ضعيف، وقال أبو القاسم البغوي: لا أعلم لذي الجوشن غير هذا الحديث، ويقال: إن أبا إسحاق سمعه من شمر بن ذي الجوشن عن أبيه، والله أعلم، قال المنذري في \" تهذيب سنن أبي داود \": والحديث لا يثبت، لأنه دائر بين الانقطاع، أو راويه من لا يعتمد على روايته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٨٦) حدثنا مسدد، ثنا عيسى بن يونس، أخبرني أبي، عن أبي إسحاق، عن ذي الجوشن رجل من الضباب فذكره.","vol":"8","page":216},{"text":"٦٠٥٠ - (خ) عبد الله بن شداد بن الهاد الليثي قال: «رأيتُ رِفاعةَ بنَ رافع الأنصاريَّ، وكان شهد بدرًا» . لم يزد البخاري على هذا القَدْر (١) .\n_________\n(١) ٧ / ٢٤٧ في المغازي، باب فضل من شهد بدرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٠١٤) حدثنا آدم، حدثنا شعبة، عن حصين بن عبد الرحمن قال: سمعت عبد الله بن شداد بن الهاد الليثي فذكره.","vol":"8","page":217},{"text":"٦٠٥١ - (خ) محمد بن عبد الرحمن بن ثوبان -[مولى بني عامر]⦗٢١٨⦘ قال: «إن محمد بن إياس بن البُكَيْر، وكان أبوه شهد بدرًا أخبره، هكذا ذكره البخاري، لم يزد على هذا القَدْر» (١) .\n_________\n(١) ٧ / ٢٤١ في المغازي، باب فضل من شهد بدرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣٩٩١) قال الليث: حدثني يونس، عن ابن شهاب، وسألناه فقال أخبرني محمد بن عبد الرحمن بن ثوبان مولى بن عامر بن لؤي، فذكره.\nقال الحافظ «وصله المصنف في التاريخ الكبير» قال: قال لنا عبد الله بن صالح أنبأنا الليث.","vol":"8","page":217},{"text":"٦٠٥٢ - (خ) عبد الله بن عامر بن ربيعة - وكان من أكبر بني عَدِيّ، وكان أبوه شهد بدرًا مع رسولِ الله - ﷺ- قال: «إن عمر استعمل قُدامَةَ بنَ مَظْعون على البحرين، وكان ممن شهد بدرًا، وهو خال عبد الله بن عمر، وحفصةَ» . أخرجه البخاري هكذا، لم يزد (١) .\n_________\n(١) ٧ / ٢٤٦ و٢٤٧ في المغازي، باب فضل من شهد بدرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا في ترجمة باب (٧/٢٥٣) في المغازي، باب حديث بني النضير ومخرج رسول الله إليهم، قال الحافظ في الفتح: وصله عبد الرزاق في مصنفه عن معمر عن الزهري أتم من هذا، ولفظه عن الزهري وهو في حديثه عن عروة: ثم كانت غزوة بني النضير وهم طائفة من اليهود على رأس ستة أشهر من وقعة بدر وكانت منازلهم ونخلهم بناحية المدينة محاصرهم رسول الله حتى نزلوا على الجلاء وعلى أن لهم ما أقلت الإبل من الأمتعة والأموال، لا الحلقة يعني السلاح فأنزل الله فيهم: ﴿سبح لله﴾ . إلى قوله: ﴿لأول الحشر﴾ . وقاتلهم حتى صالحهم على الجلاء فأجلاهم إلى الشام وكانوا من سبط يصيبهم جلاء فيما خلا، وكان الله قد كتب عليهم الجلاء ولولا ذلك لعذبهم في الدنيا بالقتل والسباء.","vol":"8","page":218},{"text":"<span data-type=\"title\" id=toc-1307>حديث بني النّضير</span>\nقال البخاري: وقال الزهري، عن عروة: كانت على رأس ستة أشهر من وقعة بدر قبل أُحد (١) .\n٦٠٥٣ - (د) عبد الرحمن بن كعب بن مالك - ﵄ - عن رجل من أصحاب رسولِ الله - ﷺ-: «أن كفار قريش كتبوا إلى ابن أُبيّ، وإلى جميع مَن كان عنده من عَبَدة الأوثان بالمدينة من الأوس والخزرج، ⦗٢١٩⦘ ورسولُ الله - ﷺ- يومئذ بالمدينة قبل وقعة بدر. يقولون: إنكم آوَيْتُمْ الصُّبَاةَ - وفي رواية: صاحِبَنَا - وإنا نُقْسِمُ باللاتَ والعُزَى: لَتَقْتُلُنَّه، أو لتُخْرِجُنَّه، أو لَنَسِيرَنَّ إليكم بأجمعنا، حتى نقتُلَ مقاتِلَتَكم، ونستبيح ذَرارِيَكُم - وفي رواية نساءَكم - فلما بلغ ذلك عبد الله وكُلَّ مَن كان لم يسلم من الأوس والخزرج: أجمعوا على قتال من أسلم منهم، وعلى قتال رسول الله - ﷺ- ومن كان معه، وأَجْمَعَ المسلمونَ منهم لقتالهم، فجاءهم رسولُ الله - ﷺ- فقال: قد بلغ وعيد قريش منكم المبَالِغَ، ما كانت قريش تَكيدُكم بأكثر مما تريدون أن تكيدوا به أنفسكم، تُريدون أن تقاتلوا أبناءكم وإخوانكم، فلما سمعوا ذلك من رسولِ الله - ﷺ- تفرَّقوا، فبلغ ذلك كفارَ قريش، ثم كانت وقعةُ بدر، فكتبت [كفار] قريش إلى اليهود: إنكم أهلُ الحلقَةِ والحصون، فَلتُقاتلنَّ صاحبَنا، أو لَيَكوننَّ بيننا وبينكم أمر، فلما بلغ كتابُهم إليهم: اجتمعت بنو النضير على الغَدْر، فأرسلوا إلى رسولِ الله - ﷺ- أن اخرُجْ إلينا في ثلاثين من أصحابك، ويخرج منا ثلاثون حَبْرًا، فنلتقي بمكان مَنْصف، فيسمعون منك، فإن صدقوك وآمنوا بك: آمنَّا أجمعون، فأعلمه جبريل بكيدهم، فغدا عليهم بالكتائب [فحصرهم]، فقال: إنكم والله لا تأمَنون عندي إلا بعهد تُعاهدونني عليه، فأبوا أن يعطوه عهدًا، فقاتلهم يومهم ذلك، ثم غدا من الغد على بني قُريظة بالكتائب، وترك بني النضير، ودعاهم إلى أن يعاهدوه، فعاهدوه، فانصرف عنهم، وغدا على بني النضير ⦗٢٢٠⦘ بالكتائب، فقاتلهم حتى نزلوا على الجلاء، فَجَلَتْ بنو النضير، واحتملوا ما أقلَّت الإبلُ من أمتعتهم، وأبواب بيوتهم وخَشَبِها، فكان نخلُ بني النضير لرسولِ الله - ﷺ - خاصة، أعطاه الله إياها، وخصه بها، فقال: ﴿ومَا أفَاءَ اللهُ على رسُولِهِ مِنْهم فَما أَوْجَفْتُمْ عليه مِن خَيْلٍ وَلاَ رِكَابٍ﴾ [الحشر: ٦] يقول: بغير قتال، فأعطى رسولُ الله - ﷺ- منها للمهاجرين، [وقَسَمها بينهم] وقسم منها لرجلين من الأنصار، كانا ذوي حاجة، ولم يقسم لأحد من الأنصار منهما غيرهما، وبقي منها صدقةُ رسولِ الله - ﷺ- التي هي في أيدي بني فاطمة» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأوثان) جمع وثن، وهو الصنم.\n(ذراريكم) الذراري الأطفال، جمع ذرية.\n(نستبيح) استباحتهم: نَهبُهم وسبيهم والتصرف فيهم.\n(وعيد) الوعيد: التخويف والتهديد.\n(بكيدكم) كاده يكيده: إذا مكر به وخدعه.\n(الحلقة) بسكون اللام: الدِّرع، وقيل: اسم جامع للسلاح. ⦗٢٢١⦘\n(حَبْر) الحَبْر: العالم الفاضل.\n(مُنْصَف) المنصف بالفتح: نصف الطريق، أراد: أنهم يجتمعون في موضع لا يميل إلى جهته ولا جهتهم، ليكون أعدل وأقرب إلى الأمن.\n(الكتائب) جمع كتيبة، وهي الجيش.\n(الجلاء) النفي عن الأوطان.\n(أَقَلَّت الإبل) الأحمال، أي: حملتها.\n(ما أفاء الله) الفيء: ما يحصل للمسلمين من أموال الكفار من غير حرب ولا قتال.\n(أَوجَفْتُمْ) الإيجاف: الإسراع والحث في السير، وأراد به: الإسراع في القتال.\n(رِكَاب) الرِّكاب جماعة الإبل فوق العشرة.\n_________\n(١) ذكره البخاري تعليقًا في ترجمة باب ٧ / ٢٥٣ في المغازي، باب حديث بني النضير ومخرج رسول الله ﷺ إليهم، قال الحافظ في \" الفتح \": وصله عبد الرزاق في \" مصنفه \" عن معمر عن الزهري أتم من هذا، ولفظه عن الزهري وهو في حديثه عن عروة: ثم كانت غزوة بني النضير وهم طائفة من اليهود على رأس ستة أشهر من وقعة بدر وكانت منازلهم ونخلهم بناحية المدينة فحاصرهم رسول الله ﷺ حتى نزلوا على الجلاء وعلى أن لهم ما أقلت الإبل من الأمتعة والأموال، لا الحلقة - يعني السلاح - فأنزل الله فيهم: ﴿سبح لله ...﴾ إلى قوله: ﴿لأول الحشر﴾، وقاتلهم حتى صالحهم على الجلاء فأجلاهم إلى الشام وكانوا من سبط لم يصبهم جلاء فيما خلا، وكان الله قد كتب عليهم الجلاء ولولا ذلك لعذبهم في الدنيا بالقتل والسباء.\n(٢) رقم (٣٠٠٤) في الخراج والإمارة، باب في خبر بني النضير، وهو حديث صحيح، ورواه ابن مردويه بمعناه وأخصر منه بإسناد صحيح، وأورده السيوطي في \" الدر المنثور \" وزاد نسبته إلى عبد الرزاق، وعبد بن حميد، وابن المنذر، والبيهقي في \" الدلائل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٠٤) حدثنا محمد بن داود بن سفيان، ثنا عبد الرزاق، أخبرنا معمر، عن الزهري، عن عبد الرحمن بن كعب بن مالك عن رجل من أصحاب النبي، فذكره.","vol":"8","page":218},{"text":"٦٠٥٤ - (خ م ت د) عبد الله بن عمر - ﵄ -: «أن النبيَّ - ﷺ- حرَّقَ نخلَ بني النضير وقطع، وهي البُوَيْرَةُ، قال: ولها يقول حسان بن ثابت:\nوهانَ على سَرَاة بني لُؤيّ ... حريقٌ بالبُوَيْرةِ مُسْتَطِيرُ\nزاد في رواية قال: فأجابه أبو سفيان بن الحارث:\nأدام الله ذلك من صَنيع ... وحرَّق في نواحيها السعيرُ\nستعلمُ أيُّنا منها بِنُزْه ... وتعلمُ أيَّ أرْضِينا تَضِيرُ» . ⦗٢٢٢⦘\nأخرجه البخاري، وله ولمسلم «أن النبيَّ - ﷺ- قطع نخلَ بني النَّضير، وحرّق - زاد في رواية: ولها يقول حسّان:\nوهان على سَرَاة بني لُؤيّ ... حريقٌ بالبُوَيْرَةِ مُسْتَطيرُ\nوفي ذلك نزلت ﴿مَا قَطَعْتُم من لِينَةٍ أوْ تَرَكْتُموهَا قَائِمَةً على أُصُولِهَا فَبِإذْنِ الله﴾ [الحشر: ٥]» .\nوفي أخرى: أن النبيَّ - ﷺ- حرّق نخل بني النضير، وقطع، وهي البُويرةُ، قال: فأنزل الله ﷿ ﴿ما قطعتم من لينة أو تركتموها قائمة على أصولها فبإذن الله ولِيُخْزِيَ الفَاسِقين﴾» . ولمسلم قال: «حرَّق رسولُ الله - ﷺ- نخل بني النضير» .\nوأخرج أبو داود والترمذي الرواية الثالثة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَرَاة) السَّراة جمع سريّ، وهو النفيس الشريف على غير قياس.\n(بِنُزْهٍ) أي: ببعد، وفلان يتنزَّه عن الفحش، أي: يبعد منه. ⦗٢٢٣⦘\n(يَضِير) ضَارَهُ يَضِيرُهُ ضَيْرًا، مثل: ضَرَّه يضرُّه ضرًّا.\n(لِيْنَة) اللينة نوع من أنواع النخيل.\n(مستطير) استطار الضوء وغيره: إذا تفرَّق واتسع.\n_________\n(١) رواه البخاري ٧ / ٢٥٦ في المغازي، باب حديث بني النضير، وفي الحرث والمزارعة، باب قطع الشجر والنخيل، وفي الجهاد، باب حرق الدور والنخيل، وفي تفسير سورة الحشر، ومسلم رقم (١٧٤٦) في الجهاد، باب جواز قطع أشجار الكفار وتحريقها، والترمذي رقم (٣٢٩٨) في التفسير، باب ومن سورة الحشر، وأبو داود رقم (٢٦١٥) في الجهاد، باب في الحرق في بلاد العدو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٨٥) قال: حدثنا سفيان، عن موسى بن عقبة. قال سفيان: ولم أسمعه منه وأحمد (٢/٧) (٤٥٣٢) و(٢/٥٢) (٥١٣٦) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن موسى بن عقبة. وفي (٢/٨٠) (٥٥٢٠) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن موسى بن عقبة. وفي (٢/٨٦) (٥٥٨٢) قال: حدثنا موسى بن طارق أبو قرة الزبيدي، من أهل زبيد من أهل الحصيب باليمن، عن موسى، يعني ابن عقبة. وفي (١٣٢) (٦٠٥٤) قال: حدثنا يونس، قال: حدثنا ليث. وفي (٢/١٤٠) (٦٢٥١) قال: حدثنا حجاج، وأبو النضر، قالا: حدثنا ليث. والدارمي (٢٤٦٣) قال: حدثنا عبد الله بن سعيد، قال: حدثنا عقبة بن خالد، قال: حدثنا عبيد الله. والبخاري (٣/١٣٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية. وفي (٤/٧٦) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، عن موسى بن عقبة. وفي (٥/١١٣) قال: حدثنا آدم، قال: حدثنا الليث. وفي (٥/١١٣) قال: حدثني إسحاق، قال: أخبرنا حبان، قال: أخبرنا جويرية بن أسماء. وفي (٦/١٨٤) قال: حدثنا قتيبة، قال: حدثنا ليث. ومسلم (٥/١٤٥) قال: حدثنا يحيى بن يحيى، ومحمد بن رمح، قال: أخبرنا الليث. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا سعيد بن منصور، وهناد بن السري، قالا: حدثنا ابن المبارك، عن موسى بن عقبة. (ح) وحدثنا سهل ابن عثمان، قال: أخبرني عقبة بن خالد السكوني، عن عبيد الله. وأبو داود (٢٦١٥) قال: حدثنا قتيبة ابن سعيد، قال: حدثنا الليث. وابن ماجه (٢٨٤٤) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. وفي (٢٨٤٥) قال: حدثنا عبد الله بن سعيد، قال: حدثنا عقبة بن خالد، عن عبيد الله. والترمذي (١٥٥٢، ٣٣٠٢) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي في الكبرى الورقة (١١٥-ب) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. (ح) وأخبرنا عبد الرحمن بن خالد، حدثنا حجاج، قال: قال ابن جريج، عن موسى بن عقبة.\nأربعتهم - موسى بن عقبة والليث بن سعد، وعبيد الله بن عمر وجويرية بن أسماء- عن نافع، فذكره.","vol":"8","page":221},{"text":"٦٠٥٥ - (د) بنت محيصة عن أبيها - ﵄ - أنه لما أعلم الله رسوله - ﷺ- بما هَمَّتْ به اليهودُ من الغَدْر، قال رسولُ الله - ﷺ-: «مَنْ ظَفَرتم به من رجال يهودَ فاقتلوه، قالت: فَوثَب مُحَيِّصَةُ على شَيْبةَ - رجل من تجار اليهود، وكان يُلابسهم - فقتله، قالت: وكان عمِّي حُويصة إذ ذاك لم يسلم، وكان أسَنَّ من أبي، فجعل حُويصة يضربَه ويقول: أي عدوَّ الله، أما والله لَرُبَّ شحم في بطنك من ماله، قالت، فقال له: إني قتلتُه لأنه أمرني بذلك مَن لو أمرني بقتلك ما تركتُك، فأسلم عمي عند ذلك» .\nأخرج أبو داود منه قوله: «قال رسولُ الله - ﷺ- ... إلى قوله: من ماله» (١) .\n_________\n(١) رقم (٣٠٠٢) في الخراج والإمارة، باب كيف كان إخراج اليهود من المدينة، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٠٢) قال: حدثنا مصرف بن عمرو، قال: حدثنا يونس، قال: قال ابن إسحاق: حدثني مولى لزيد بن ثابت، قال: حدثتني ابنة محيصة، فذكره.","vol":"8","page":223},{"text":"<span data-type=\"title\" id=toc-1308>إجْلاء يهود المدينة</span>\n٦٠٥٦ - (خ م د) عبد الله بن عمر - ﵄ - قال: «حاربت النضيرُ وقُريظةُ رسولَ الله - ﷺ-، فأجلى بني النضير، وأقرَّ قريظةَ، ومَنَّ ⦗٢٢٤⦘ عليهم، حتى حاربت قريظةُ بعد ذلك، فقتل رجالَهم وقسم نساءهم وأموالهم وأولادهم بين المسلمين، إلا بعضهم، لَحِقُوا بالنبي - ﷺ-، فآمنهم وأسلموا، وأجْلَى يهودَ المدينة كلَّهم: بني قَيْنُقاع - وهم رَهْط عبد الله بن سَلاَم - ويهودَ بني حارثة، وكلَّ يهودي كان بالمدينة» .\nأخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) رواه البخاري ٧ / ٢٥٥ و٢٥٦ في المغازي، باب حديث بني النضير، ومسلم رقم (١٧٦٦) في الجهاد، باب إجلاء اليهود من الحجاز، وأبو داود رقم (٣٠٠٥) في الإمارة، باب في خبر بني النضير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٤٩) (٦٣٦٧) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج والبخاري (٥/١١٢) قال: حدثنا إسحاق بن نصر، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. ومسلم (٥/١٥٩) قال: حدثني محمد بن رافع، وإسحاق بن منصور. قال ابن رافع: حدثنا. وقال إسحاق: أخبرنا عبد الرزاق، قال: أخبرنا ابن جريج. (ح) وحدثني أبو الطاهر، قال: حدثنا عبد الله بن وهب، قال: أخبرني حفص بن ميسرة. وأبو داود (٣٠٠٥) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج.\nكلاهما - ابن جريج، وحفص بن ميسرة - عن موسى بن عقبة، عن نافع، فذكره.","vol":"8","page":223},{"text":"٦٠٥٧ - (خ م د) أبو هريرة - ﵁ - قال: «بينما نحن في المسجد يومًا: خرج رسولُ الله - ﷺ-، فقال: انطلقوا إلى اليهود، فأتاهم، فقال: أسْلِمُوا تَسْلَمُوا، فقالوا: قد بَلَّغتَ، فقال: ذلك أريدُ، أسلموا تَسلمَوا: فقالوا: قد بلَّغتَ يا أبا القاسم، فقال لهم رسولُ الله - ﷺ-: ذلك أريدُ، ثم قالها الثالثة، ثم قال: اعلموا أن الأرض لله ولرسوله، وأني أريد: أن أجلِيَكُم من هذه الأرض، فمن يجدْ منكم بماله شيئًا فليَبِعه، وإلا فاعلموا أن الأرض لله ولرسوله» أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) رواه البخاري ١٢ / ٢٧٢ و٢٧٣ في الإكراه، باب بيع المكره ونحوه، وفي الجهاد، باب إخراج اليهود من جزيرة العرب، وفي الاعتصام، باب قول الله تعالى: ﴿وكان الإنسان أكثر شيء جدلًا﴾، ومسلم رقم (١٧٦٥) في الجهاد، باب إجلاء اليهود من الحجاز، وأبو داود رقم (٣٠٠٣) في الخراج والإمارة، باب كيف كان إخراج اليهود من المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٥١) قال: حدثنا حجاج بن محمد. والبخاري (٤/١٢٠) قال: حدثنا عبد الله بن يوسف. وفي (٩/٢٦) قال: حدثنا عبد العزيز بن عبد الله. وفي (٩/١٣١) قال: حدثنا قتيبة. ومسلم (٥/١٥٩) قال: حدثنا قتيبة بن سعيد وأبو داود (٣٠٠٣) قال: حدثنا قتيبة بن سعيد. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٣١٠) عن قتيبة.\nأربعتهم - حجاج بن محمد، وعبد الله بن يوسف، وعبد العزيز بن عبد الله، وقتيبة بن سعيد - عن الليث بن سعد، عن سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.","vol":"8","page":224},{"text":"٦٠٥٨ - () عمرو بن أمية - ﵁ -[قال]: «كتب عامر بنُ الطفيل إلى رسولِ الله - ﷺ-: قد قَتلتَ رجلين لهما منك جِوار، فابعث بديتهما، فانطلق رسولُ الله - ﷺ- إلى قُباءَ ثم مال إلى بني النضير يستعينهم في دِيتهما، ومعه نفر من المسلمين، فاستَند إلى جدار، فكلَّمهم فقالوا: نعم، فقام أحدُهم، فَصَعِدَ على رأس الجدار ليُدَلِّيَ عليه صخرة، فأخبر جبريلُ رسولَ الله - ﷺ-، فقام، ثم اتَّبَعه المسلمون، فقال: لقد همَّت اليهود بقتلي، فقال لمحمد بن مَسْلمة: اذهب إلى اليهود، فقل: اخرجوا من المدينة، ولا تُساكنوني فيها، فأجْلاهم رسولُ الله - ﷺ- بعد أن أراد غير ذلك، فرغب فيهم عبد الله بن أُبيِّ بن سَلول، فوهبهم له» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وانظر \" سيرة ابن هشام \" ٣ / ١٩٩ في أمر إجلاء بني النضير، و\" مجمع الزوائد \" ٦ / ١٢٨، و\" فتح الباري \" ٧ / ٢٥٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n انظر سيرة ابن هشام (٣/١٩٩) في أمر إجلاء بني النضير ومجمع الزوائد (٦/١٢٨) وفتح الباري (٧/٢٥٤) .","vol":"8","page":225},{"text":"<span data-type=\"title\" id=toc-1309>قتل كعب بن الأشرف</span>\n٦٠٥٩ - (خ م د) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «مَن لِكَعْبِ بن الأشرف، فإنه قد آذى الله ورسولَه؟ قال محمدُ بنُ مسلمةَ: [يا رسولَ الله]، أتُحِبُّ أن أقتلَهُ؟ قال: نعم، قال: ائْذنْ لي فَلأقُلْ، قال: قُلْ، قال: فأتاه، فقال له، وذكر ما بينَهم، وقال: إن هذا الرجل قد أراد الصدقةَ، وقد عَنَّانَا، فلما سمعه قال: وأيضًا والله ⦗٢٢٦⦘ لَتَمَلُّنَّه، قال: إنا قد اتَّبعناه الآن، ونكره أن نَدَعَه، حتى ننظرَ إلى أيِّ شيء يصيرُ أمرُهُ؟ قال: وقد أردتُ أن تُسلفني سَلَفًا قال: فما تَرَهنُني؟ [قال: ما تريد، قال:] ترهنني نساءَكم؟ قال: أنت أجملُ العرب، أنرهنُك نساءنا؟ قال له: ترهنوني أولادَكم؟ قال: يُسَبُّ ابنُ أحدنا، فيقال: رُهن في وَسقين من تمر، ولكن نرهنُك اللأْمَةَ - يعني: السلاح - قال: فنعم، وواعَدهُ، أن يأتيَه بالحارثِ، وأبي عَبسِ بن جَبْر، وعَبَّادِ بن بِشْر، قال: فجاؤوا، فدعَوه ليلًا، فنزل إليهم، قال سفيان: قال غيرُ عمرو: قالت له امرأتُه: إني لأسمع صوتًا كأنه صوتُ دم، قال: إنما هو محمد ورضيعي أبو نائلةَ، إن الكريم لو دُعِيَ إلى طَعنة ليلًا لأجاب، قال محمد: إني إذا جاء فسوف أمدُّ يدي إلى رأسه، فإذا استمكنتُ منه فدُونَكم، قال: فلما نزل، نزل وهو مَتَوشِّح، فقالوا: نجدُ منك رِيح الطِّيب؟ قال: نعم، تحتي فلانة، [هي] أعْطَرُ نساءِ العرب، قال: فتأذن لي أن أشُمَّ منه؟ قال: نعم، فَشُمَّ، فتناول فشم، ثم قال: أتأذن لي أن أعود؟ قال: فاستمكنَ منه، ثم قال: دونكم، فقتلوه» .\nوفي أخرى نحوه، وفيه «قد أردنا أن تُسْلِفَنا وَسقًا أو وَسْقَينِ وحدَّثنا [عمرو بن دينار] غيرَ مَرَة، فلم يذكر وَسْقًا أو وسقين، فقلت له: فيه وَسْقًا أو وَسْقَين؟ فقال: أرى فيه وَسْقًا أو وَسْقَين» وفيه: «فيُسبَّ أحدُهم، فيقال: رُهن بوَسْق أو وَسْقين، هذا عار علينا» وفيه «فواعده أن يأتيَه، ⦗٢٢٧⦘ فجاءه ليلًا، ومعه أبو نائلةَ، وهو أخو كعب من الرضاعة» وفيه «ولو وجداني نائمًا ما أنْبَهاني (١)، وقال: إن الكريم لو دُعي إلى طعنة بالليل لأجاب» وفيه «قال لهما: إذا ما جاء، فإني قائل بشَعره، فأشُمُّه، فإذا رأيتموني اسْتَمْكَنتُ من رأسه، فدونَكم فاضربوه - وقال مرة: أشُمُّ ثم أُشِمُّكم - فنزل إليهم متوشِّحًا، وهو يَنْفَحُ منه رِيحُ الطّيب، فقال: ما رأيتُ كاليوم ريحًا - أي أطيب- قال كعب: وكيف لا؟ وعندي أعطرُ نساءِ العرب، وأجمل العرب» وقال في آخره: «ثم أتَوُا النبيَّ - ﷺ-، فأخبروه» وفيه «فجاء محمد بن مسلمة معه برجلين» قيل لسفيان: سمَّاهم عمرو؟ قال: سمّى بعضَهم، وقال غيرُ عمرو: أبو عبس بن جَبْر، والحارث بن أوس، وعبَّاد بن بشر.\nأخرجه البخاري ومسلم، وأخرج أبو داود مثل ما تقدَّم إلى قوله: «يعني السلاح» قال: نعم (٢) فلما أتاه ناداه، فخرج إليه وهو متطيِّب يَنْضَح رأسُه، فلما أن جلس إليه - وقد كان جاء معه ثلاثةُ نفر أو أربعة - فذُكروا له، فقال: عندي فلانة، وهي أعطر نساء العرب ... وذكر الحديث إلى آخره، ولم يسمِّ أحدًا من الرجال الذين استصحبهم (٣) . ⦗٢٢٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَنَّانا) العَنَاء: التعب، وتكليف ما يشق.\n(وَسْقًا) الوَسْق مفتوح الواو: ستون صاعًا.\n(اللامة) مخففة: الدِّرع (٤)، وجمعها لأم، وقيل: هي آلة الحرب.\n(مُتَوشح) التوشح بالرداء: هو أن تجعله كالوشاح، وهو شيء مضفور من سيور مرصع، تجعله المرأة على خصرها، فإذا جُعل الرداء في ذلك الموضع كان متوشّحًا به.\n(نَفَح) الطِّيب: إذا فاحت رائحته، وكذلك نضح طيبًا، أي: فاح، وأصله من العرق، أي: عرق ففاحت ريحه.\n_________\n(١) جملة \" ولو وجداني نائمًا ما أنبهاني \" لم نجدها عند البخاري ومسلم، ولعلها من زيادات الحميدي.\n(٢) في المطبوع: قال عمرو، وهو خطأ.\n(٣) رواه البخاري ٧ / ٢٥٩ - ٢٦١ في المغازي، باب قتل كعب بن الأشرف، وفي الرهن، باب رهن السلاح، وفي الجهاد، باب الكذب في الحرب، وباب الفتك بأهل الحرب، ومسلم رقم (١٨٠١) في الجهاد، باب قتل كعب بن الأشرف طاغوت اليهود، وأبو داود رقم (٢٧٦٨) في الجهاد، باب في العدو يؤتى على غرة ويتشبه بهم.\n(٤) قال المصنف في \" النهاية \": ولأمة الحرب: أداته، وقد يترك الهمز تخفيفًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٥٠) والبخاري (٣/١٨٦، ٥/١١٥) قال: حدثنا علي بن عبد الله. وفي (٤/٧٨) قال: حدثنا قتيبة بن سعيد. وفي (٤/٧٨) أيضا قال: حدثني عبد الله بن محمد. ومسلم (٥/١٨٤) قال: حدثنا إسحاق بن إبراهيم الحنظلي، وعبد الله بن محمد بن عبد الرحمن بن المسور الزهري. وأبو داود (٢٧٦٨) قال: حدثنا أحمد بن صالح. والنسائي في الكبرى تحفة الأشراف (٢٥٢٤) عن عبد الله بن محمد بن عبد الرحمن.\nسبعتهم - الحميدي، وعلي، وقتيبة، وعبد الله بن محمد، وإسحاق بن إبراهيم، وعبد الله بن محمد الزهري، وأحمد بن صالح - عن سفيان بن عيينة، عن عمرو، فذكره.","vol":"8","page":225},{"text":"<span data-type=\"title\" id=toc-1310>قتل أبي رافع: عبد الله بن أبي الحقيق</span>\nويقال: سلام بن أبي الحقيق، كان بخيبر، ويقال: إنه كان في حصن له بأرض الحجاز، وقال الزهري: هو بعد كعب بن الأشرف.\n\n٦٠٦٠ - (خ) البراء بن عازب - ﵁ - قال: «بعثَ رسولُ الله - ﷺ- رَهْطًا إلى أبي رافع، فدخل عليه عبد الله بنُ عَتِيك بيتَه ليلًا وهو نائم، فقتله» .\nوفي رواية قال: «بعثَ رسولُ الله - ﷺ- إلى أبي رافع اليهوديِّ رجالًا من الأنصار، وأمَّر عليهم عبد الله بنَ عتيك، وكان أبو رافع يؤذي ⦗٢٢٩⦘ رسولَ الله - ﷺ-، ويعينُ عليه، وكان في حِصْن له بأرض الحجاز، فلما دَنَوْا منه وقد غَرَبتِ الشمسُ وراح الناسُ بسَرْحِهم - قال عبد الله لأصحابه: اجلسوا مكانَكم، فإني مُنطلق ومُتَلطِّف بالبَوَّاب، لعلي أدخلُ، فأقبل حتى دنا من الباب، ثم تقنَّع بثوبه، كأنه يقضي حاجة، وقد دخل الناسُ، فهتف به البوَّاب: يا عبد الله إن كنت تريد أن تدخلَ فادخل، فإني أريدُ أن أغلقَ البابَ، فدخلتُ فكَمَنْتُ، فلما دخل الناسُ أغلق البابَ، ثم عَلَّق الأغاليق على وَدّ، قال: فقمتُ إلى الأقاليد فأخذتُها، ففتحتُ الباب - وكان أبو رافع يُسْمَر عنده، وكان في علاليَّ له - فلما ذهب عنه أهل سَمَره صَعِدتُ إليه، فجعلتُ كُلَّما فتحتُ بابًا أغلقتُ عليَّ من داخل، قلت: إنِ القومُ نَذِرُوا بي، لم يخلُصوا إليَّ حتى أقتلَهُ، فانتهيتُ إليه، فإذا هو في بيت مظلم وسط عياله، لا أدري أين هو من البيت؟ فقلتُ: أبا رافع، قال: مَن هذا؟ فأهويتُ نحو الصوت، فأضرِبُهُ ضربة بالسيف، وأنا دَهِش، فما أغْنَيْتُ شيئًا، وصاح، فخرجتُ من البيت، فأمكث غير بعيد، ثم دخلتُ إليه، فقلتُ: ما هذا الصوت يا أبا رافع؟ فقال: لأمِّك الويل، إنَّ رجلًا في البيت ضربني قبلُ بالسيف، قال: فأضربُه ضربة، فأثْخَنتْه ولم أقتله، ثم وضعتُ صبيب (١) السيف في بطنه، حتى أخذ في ظهره، فعَرَفتُ أني قتلتُه، فجعلتُ أفتحُ الأبواب بابًا بابًا، حتى انتهيتُ إلى درجة له، فوضعتُ رجلي، ⦗٢٣٠⦘ وأنا أرى أني قد انتهيتُ إلى الأرض، فوقعتُ في ليلة مُقْمِرة، فانكسرتْ ساقي، فعصَبتُها بعِمامتي، ثم انطلقتُ حتى جلستُ على الباب، فقلتُ: لا أخرج الليلةَ حتى أعلم: أقتلته؟ فلما صاح الديكُ: قام النّاعي على السُّور، فقال: أنْعَى (٢) أبا رافع تاجرَ أهل الحجاز، فانطلقتُ إلى أصحابي، فقلتُ: النجاءَ، فقد قَتَلَ الله أبا رافع، فانتهيتُ إلى النبيِّ - ﷺ-، فحدَّثْتُهُ، فقال: ابسُطْ رِجْلَكَ، فبسطتُ رجلي، فمسحها، فكأنَّها لم أشْتَكِها قطُّ» .\nوفي رواية قال: «بعثَ النبيُّ - ﷺ- إلى أبي رافع عبد الله بنَ عتيك وعبد الله بن عُتبة في ناس معهم، فانطلقوا حتى دَنَوْا من الحصن، فقال لهم عبد الله بنُ عتيك: امكُثوا أنتم، حتى أنطلق أنا فأنظرَ، قال: فتلَطَّفتُ أن أدخلَ الحصنَ، فَفَقَدوا حِمارًا لهم، قال: فخرجوا بقَبَس يطلبونه، قال: فخشيتُ أن أُعْرَف، فغطَّيتُ رأسي، وجلستُ كأني أقضي حاجة، ثم نادى صاحبُ الباب: من أراد أن يدخُلَ فليدخلْ قبل أن أُغْلِقَهُ، فدخلتُ، ثم اختبأتُ في مَربِط حمار عند باب الحصن، فتعشَّوْا عند أبي رافع، وتحدَّثُوا حتى ذهبَ ساعة من الليل، ثم رَجَعُوا إلى بيوتهم، فلما هَدَأت الأصواتُ، ولا أسمعُ حركة خرجتُ، قال: ورأيتُ صاحبَ الباب حيثُ وضع مفتاح الحصن في كوة فأخذتُه، ففتحتُ به باب الحصن، قال: قلتُ: إن نَذِرَ بي القومُ انطلقتُ على مَهَل، ثم عَمَدتُ إلى أبواب بيوتهم، ⦗٢٣١⦘ فغلَّقتُها عليهم من ظاهر، ثم صَعِدْتُ إلى أبي رافع في سُلَّم، فإذا البيتُ مظلم قد طُفئ سِرَاجُه، فلم أدْرِ أين الرَّجلُ؟ فقلتُ: يا أبا رافع، قال: من هذا؟ قال: فعمَدتُ نحو الصوت، فأضربُه، وصاح، فلم تُغْنِ شيئًا، قال: ثم جئتُ كأني أغيثُه، فقلتُ: ما لك يا أبا رافع، وغَيَّرتُ صوتي، فقال: أَلا أُعْجِبُك؟ لأمِّكَ الويلُ، دخل عليَّ رجل فضربني بالسيف، قال: فعمَدتُ له أيضًا، فأضربُه أخرى، فلم تغن شيئًا، فصاح، وقام أهلُه، قال: ثم جئتُ، وغَيَّرت صوتي كهيئة المغيث، فإذا هو مستلق على ظهره، فأضَعُ السيف في بطنه، ثم انْكَفئ عليه، حتى سمعتُ صوت العظم، ثم خَرَجْتُ دَهِشًا، حتى أتيتُ السُّلَّم، أريدُ أن أنزلَ، فأسقطُ منه، فانخلعتْ رجلي، فعصبتها، ثم أتيتُ أصحابي أحْجُلُ، فقلت: انطلقوا، فبَشِّروا رسولَ الله - ﷺ-، فإنِّي لا أبرحُ حتى أسمع صوتَ الناعية، فلما كان في وجه الصبح صَعِد الناعيةُ، فقال: أنعَى أبا رافع» - وفي نسخة أن أبا رافع قد مات - قال: فقمتُ أمشي ما بي قَلَبة، فأدركتُ أصحابي قبل أن يأتوا النبيَّ - ﷺ-[فبشَّرْتُهُ] .\n[وفي رواية «بعثَ رسولُ الله - ﷺ- رهطًا من الأنصار إلى أبي رافع ليقتلوه، فانطلق رجل منهم، فدخل حصنَهم، قال: فدخلت في مربِط دواب لهم، قال: وأغلقوا الحصن، ثم إنهم فَقَدُوا حمارًا لهم، فخرجوا يطلبونه، ⦗٢٣٢⦘ فخرجتُ فيمن خرج، أريهم أني أطلبه معهم، فوجدوا الحمار، فدخلوا ودخلتُ، فأغلقوا باب الحصن ليلًا، ووضعوا المفاتيح في كُوَّة حيث أراها، فلما ناموا أخذتُ المفاتيح، ففتحتُ باب الحصن، ثم دخلت عليه ... ثم ذكر نحوه في قتل أبي رافع ووقوعه من السُّلَّم، قال: فَوُثِئَتْ رجلي، فخرجت إلى أصحابي، فقلت: ما أنا ببارح حتى أسمعَ النَّاعيةَ، فما برحتُ حتى سمعتُ نَعايا أبي رافع تاجرِ أهل الحجاز، فقمتُ وما بي قَلَبَة، حتى أتينا النَّبيَّ - ﷺ- فأخبرناه»] أخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَهْطًا) الرهط: الجماعة من الناس دون العشرة.\n(بسرحهم) السَّرح: المواشي، لأنها تسرح نهارًا في المرعى.\n(الأقاليد) والأغاليق: المفاتيح.\n(وَدّ) الوَدُّ: الوَتِد في لغة تميم.\n(يسمر) السَّمَر: الحديث في الليل.\n(فأهويت) أهويتُ إلى الشيء: إذا مددتَ يدك إليه.\n(نذِروا) نَذِر القوم بفلان: إذا علموا به. ⦗٢٣٣⦘\n(انكفأ) ينكفئ انكفاء: إذا رجع من حيث جاء.\n(ظُبَة السيف): طرفه وجمعها ظُبى، وصبيب السيف قد اختلفوا فيه، فقيل: هو بالصاد المهملة، وهو طرفه، قال الحربي: هو آخر ما بلغ سيلانه حين ضُرب وعمل، وقيل: هو بالظاء المعجمة، ولا أرى له معنى، وأما ظُبَة السيف: فطرفه، وقد ذكرت، وأما بالضاد المعجمة: فلا مدخل له هاهنا، والصحيح: أنه بالصاد المهملة كما قلنا، والله أعلم.\n(النّجاء) أي: اطلبوا النجاة، وهي الخلاص من طلب العدوِّ.\n(بقَبَس) القبس: الشُّعْلَة من النار.\n(هدأت) الأصوات، أي: سكنت.\n(كوَّة) الكَُوَّة: الثقبة النافذة في الحائط.\n(أحْجُل) الحَجل: مشْي قريب الخطو، كمشي المقيَّد.\n(وُثِئتْ) قَدُمُه فهي مَوثُوءَة - تهمز ولا تهمز -: إذا توجعت وتألمت، والمراد به هاهنا: أنها انخلعت أو كادت.\n(الناعية): النادبة والنائحة، والجمع: النعايا، ويكون للرجل، والهاء فيه زائدة للمبالغة، لا للتأنيث.\n(قَلَبة) يقال: ما به قَلَبه، أي: ما به شيء من ألم يحتاج أن ينقلب ليبصر، وقيل: هو من القَلَبة، وهو داء يأخذ البعير في قلبه فيقتله. ⦗٢٣٤⦘\n(برحت) برح به الأمر، أي: أضرَّ به ولقي منه شدة.\n_________\n(١) وفي بعض نسخ البخاري: ضبيب بالضاد المعجمة، وفي بعضها: ظبة، بالظاء المعجمة، وسيأتي شرحها.\n(٢) قال الحافظ في \" الفتح \" كذا ثبت في الروايات، بفتح العين، قال ابن التين: هي لغة، والمعروف: انعوا.\n(٣) ٧ / ٢٦٣ - ٢٦٥ في المغازي، باب قتل أبي رافع بن عبد الله بن الحقيق، وفي الجهاد، باب قتل النائم المشرك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤/٧٦) قال: حدثنا علي بن مسلم. وفي (٤/٧٧) قال: حدثنا عبد الله بن محمد، قال: حدثنا يحيى بن آدم. وفي (٥/١١٧) قال: حدثنا إسحاق بن نصر، قال: حدثنا يحيى بن آدم.\nكلاهما - علي بن مسلم، ويحيى - قالا: حدثنا يحيى بن زكريا بن أبي زائدة، قال: حدثني أبي. وفي (٥/١١٧) قال البخاري: حدثنا يوسف بن موسى، قال: حدثنا عبيد الله بن موسى، عن إسرائيل. وفي (٥/١١٨) قال: حدثنا أحمد بن عثمان، قال: حدثنا شريح بن مسلمة، قال: حدثنا إبراهيم بن يوسف، عن أبيه.\nثلاثتهم - زكريا، وإسرائيل، ويوسف - عن أبي إسحاق، فذكره.","vol":"8","page":228},{"text":"٦٠٦١ - (ط) عبد الرحمن بن كعب - ﵄ - «أن رسولَ الله - ﷺ- نهى الذين قتلوا ابن أبي الحُقَيْق عن قتل النِّساءِ والوُلدان؟ قال: فكان رجل منهم يقول: بَرِحَت بِنا امرأتُهُ بالصِّياح، فأرفَعُ السيف عليها، ثم أذكر نَهْيَ رسولِ الله - ﷺ-، فأكُفُّ عنها، ولولا ذلك لاسترحنا منها» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٤٤٧ في الجهاد، باب النهي عن قتل النساء والولدان في الغزو، وهو حديث مرسل، قال الزرقاني: قال ابن عبد البر: اتفق رواة الموطأ على إرساله، ولا أعلم أحدًا أسنده عن مالك، إلا الوليد بن مسلم، فقال: عن أبيه يعني كعبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٤) عن ابن شهاب عن ابن لكعب من مالك فذكره.\nوهو حديث مرسل قال الزرقاني: قال ابن عبد البر اتفق رواة الموطأ على إرساله، ولا أعلم أحدا أسنده عن مالك إلا الوليد بن مسلم قال: عن أبيه يغني كعبا.\nقلت: الوليد بن مسلم ثقة لكنه كثير التدليس والتسوية وهو شر أنواع التدليس وهو قد عنعن هنا.","vol":"8","page":234},{"text":"<span data-type=\"title\" id=toc-1311>غزوة أحد</span>\n٦٠٦٢ - (خ م ت) زيد بن ثابت - ﵁ - «لمَّا خَرَجَ رسولُ الله - ﷺ- إلى أُحُد رجع ناس ممن خَرج معه، فكان أصحاب النبيِّ - ﷺ- فيهم فرقتين، قالت فِرقَة: نقتُلُهم، وقالت فرقة: لا نقتلُهم، فنزلت ﴿فَما لَكُم في المُنَافِقِين فِئَتَيْنِ﴾ [النساء: ٨٨] وقال النبيُّ - ﷺ-: إنها طَيْبَةُ تَنْفي الرجالَ، كما ينفي الكِيرُ خَبَثَ الحديد» أخرجه البخاري ومسلم والترمذي (١) . ⦗٢٣٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَيْبَة) اسم المدينة، سميت بذلك تفاؤلًا بالطيب.\n_________\n(١) رواه البخاري ٧ / ٢٧٥ في المغازي، باب غزوة أحد، وفي فضائل المدينة، باب المدينة تنفي الخبث، وفي تفسير سورة النساء، باب ﴿فما لكم في المنافقين فئتين والله أركسهم بما كسبوا﴾ ومسلم رقم (٢٧٧٦) في المنافقين في فاتحته، والترمذي رقم (٣٠٣١) في التفسير، باب ومن سورة النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٨٤، ١٨٧) قال: حدثنا بهز. وفي (٥/٢٨٧) قال: حدثنا عفان. وفي (٥/١٨٨) قال: حدثنا فياض بن محمد، قال: حدثنا محمد بن جعفر. وعبد بن حميد (٢٤٢) قال: حدثني سليمان بن حرب. والبخاري (٣/٢٩) قال: حدثنا سليمان بن حرب. وفي (٥/١٢٢) قال: حدثنا أبو الوليد. وفي (٦/٥٩) قال: حدثني محمد بن بشار، قال: حدثنا غندر، وعبد الرحمن بن مهدي. ومسلم (٤/١٢١، ٨/١٢١) قال: حدثنا عبيد الله بن معاذ - وهو العنبري - قال: حدثنا أبي. وفي (٨/١٢١) قال: حدثني زهير بن حرب، قال: حدثنا يحيى بن سعيد (ح) وحدثني أبو بكر بن نافع، قال: حدثنا غندر. والترمذي (٣٠٢٨) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر غندر، والنسائي في الكبرى تحفة الأشراف (٣٧٢٧) عن محمد بن بشار، عن محمد بن جعفر غندر.\nسبعتهم - بهز، وعفان ومحمد بن جعفر غندر، وسليمان، وأبو الوليد، وعبد الرحمن، ومعاذ - عن شعبة، عن عدي بن ثابت، عن عبد الله بن يزيد، فذكره.","vol":"8","page":234},{"text":"٦٠٦٣ - (خ د) البراء بن عازب - ﵁ - قال: «لقينا المشركين يومئذ، وأجلس النَّبيُّ - ﷺ- جيشًا من الرُّماة، وأمَّرَ عليهم عبد الله بنَ جُبَير وقال: لا تبرحوا، فإن رأيتمونا ظَهَرنا عليهم فلا تبرحوا، وإن رأيتموهم ظهروا علينا فلا تُعِينونا، فلما لقِينا هَرَبُوا، حتى رأيتُ النساءَ يَشْتَدِدْنَ في الجَبَل، رفعن عن سُوقِهِنَّ، قد بَدَتْ خَلاخِيلُهنَّ، فأخذوا يقولون: الغنيمة، الغنيمةَ، فقال عبد الله [بنُ جُبير]: عهد [إليَّ] النبيُّ - ﷺ-: أن لا تبرحوا، فأبَوْا، فلما أبَوْا صرفَ الله وجوهَهم، فأصيبَ سبعون قتيلًا، وأشرف أبو سفيان فقال: أفي القوم محمد؟ فقال: لا تجيبوه، قال: أفي القوم ابنُ أبي قُحافةَ؟ فقال: لا تجيبوه، قال: أفي القوم ابنُ الخطاب؟ فقال: إن هؤلاء قُتِلوا، فلو كانوا أحياء لأجابوا، فلم يملك عمرُ نفسَه، فقال: كذبتَ يا عدوَّ الله، أبْقَى الله لك ما يُحزنك، قال أبو سفيان: أُعْلُ هُبَل؟ فقال النبيُّ - ﷺ- أجيبوهُ، قالوا: ما نقول؟ قال: قولوا: الله أعلى وأجَلُّ، قال أبو سفيان: لنا العُزَّى، ولا عُزّى لكم، فقال النبيُّ - ﷺ-: أجيبوه، قالوا: ما نقول؟ قال: قولوا: الله مولانا، ولا مولَى لكم، قال أبو سفيان: يوم بيومِ بدر، والحربُ سِجال، وتجدون مُثْلة، لم آمُرْ بها، ولم تَسُؤْني» . ⦗٢٣٦⦘\nزاد في رواية رزين: قال رسولُ الله - ﷺ-: «أجيبوه، فقالوا: ما نقول؟ قال: قولوا: لا سواء، قتلانا في الجنة، وقتلاكم في النار» .\nوفي رواية (١) قال: «جعلَ رسولُ الله - ﷺ- على الرَّجَّالة يومَ أحُد - وكانوا خمسين رَجُلًا، وهم الرُّماة - عبد الله بنَ جُبير، فقال: إن رأيتمونا تَخْطَفُنا الطير فلا تبرحوا، حتى أُرْسِلَ إليكم، فهزمهم الله، فأنا والله رأيتُ النساءَ يَشْتَدِدْنَ، وقد بدت خلاخيلُهن وأسْوُقُهن، رافعات ثيابهنَّ، فقال أصحابُ عبد الله بن جبير: الغنيمةَ، أي قومِ، الغنيمةَ، ظهر أصحابُكم فما تنتظرون؟ فقال عبد الله بن جبير: أنسيتُم ما قال لكم رسولُ الله - ﷺ-؟ فقالوا: والله لنأتين الناس فلنصيبنَّ من الغنيمة، فلما أتَوْهم صُرفت وجوههم، فأقبلوا منهزمين، فذلك قوله تعالى: ﴿والرَّسُولُ يَدْعُوكُمْ في أُخْرَاكُمْ﴾ [آل عمران: ١٥٣] فلم يبق مع النبيِّ - ﷺ- غيرُ اثْنَيْ عشر رجلًا، فأصابوا منَّا سبعين، وكان النبيُّ - ﷺ- قد أصاب من المشركين يوم بَدْر أربعين ومائة: سبعين أسيرًا، وسبعين قتيلًا، فقال أبو سفيان: أفي القوم محمد؟ - ثلاث مرات - فنهاهم النبيُّ - ﷺ- أن يجيبوه، ثم قال: أفي القوم ابنُ أبي قحافة؟ - ثلاث مرات - ثم قال: أفي القوم ابنُ الخطَّاب؟ - ثلاث مرات - ثم رجع إلى أصحابه، فقال: أمَّا هؤلاء فقد قُتلوا، فما ملك عمرُ نفسَه، فقال: كذبتَ والله يا عدوَّ الله، إن الذين عددتَ لأحْياء كلُّهم، وقد بقي ⦗٢٣٧⦘ لك ما يسوؤُك، قال: يوم بيوم بدر، والحرب سِجال، إنكم ستجدون في القوم مُثْلة لم آمر بها، ولم تسؤْني، ثم أخذ يرتجز: أُعْلُ هُبَلْ، أُعْلُ هُبَل، فقال النبيُّ - ﷺ-: ألا تجيبوه؟ ... وذكره إلى قوله: ولا مولَى لكم» . أخرجه البخاري.\nوأخرج أبو داود الرواية الثانية إلى قوله: «صُرفت وجوههم، ثم قال: وأقبلوا منهزمين» وفي رواية «فأنا والله رأيتُ النساءَ يُسْنِدْنَ في الجبل» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَشْتَددن) الشَّدُّ: العَدْوُ، هكذا جاء في كتاب الحميدي «يشتددن» والذي جاء في كتاب البخاري «يَشْتَدْن» هكذا بدال واحدة، وقد نقطها نقط الشين والتاء، وكثيرًا ما يجيء هذا النوع في كتب الحديث بترك إظهار التضعيف، وهو قبيح في العربية، لأن الإدغام إنما جاز في الحرف المضعَّف لما سكن الأول وتحرك الثاني، فأدغمه، وصح الإدغام، فقالوا، شدَّ يشد، واشتدّ يشتدّ، فأما إذا صرت إلى الإخبار عن جماعة النساء، فتقول: شَدَدْن يَشْدُدْن واشْتَدَدْنَ يَشْتددِنَ، فيظهر التضعيف، لأن نون جماعة النساء مفتوحة، ولا يكون قبلها إلا ساكن، فإذا سكن ما قبلها، وهو الحرف ⦗٢٣٨⦘ الثاني من الحرف المشدَّد، والحرف الأول من المشدَّد ساكن أيضًا، فاجتمع ساكنان، ولا يُمكن النطق بهما، فحرك الأول، لأن الثاني قُصِدَ سكونه لأجل نون جماعة النساء، فإذا تحرَّك الأول ظهر التضعيف، ولا يجوز إدغامه، بل لا يمكن، والذي جاء في سنن أبي داود «يُسْنِدْن» بسين مهملة ونون، قال الخطابي ومعناه: يُصعِدن فيه، يُقال: سند الرجل وأسند في الجبل: إذا صعِد فيه، والسند: ما ارتفع من الأرض، ويحتمل أن يكون الذي جاء في كتاب البخاري، وهو بدال واحدة، إنما أراد ما أراده أبو داود، والنُّسَّاخ أحالوه بالنقط إلى غيره.\n(أسْوقهن) السُّوق: جمع ساق الإنسان.\n(أُعْلُ هُبَل) هُبَل: اسم صنم، وقوله: «اعْلُ» أمر بالعلو.\n(العُزَّى) اسم صنم، وهو تأنيث الأعزِّ.\n(الحرب سجال) أي تكون لنا مرة، ولكم مرة، وأصله من المُسْتَقِين بالدَّلْو، وهو السَّجْل، يكون لهذا دَلْو، ولهذا دَلْو.\n(مُثلَة) المثلة: تشويه خِلْقَة القتيل بجَدْعٍ أو قطع.\n(تخطَفنا الطير) الاختطاف: الأخذ بسرعة، وهذا تمثيل لشدة ما يتوقع أن يلقاه، أي: لو رأيتمونا وقد أخذتنا الطير وأعدَمَتْنا من الأرض فلا تبرحوا مكانكم. ⦗٢٣٩⦘\n(صرف وجوههم) كنى بصرف الوجوه عن الهزيمة، فإن المنهزم يلوي وجهه عن الجهة التي كان يطلبها إلى ورائه.\n(أُخْراكم) أي في أخراكم.\n_________\n(١) هي للبخاري أيضًا.\n(٢) رواه البخاري ٧ / ٢٦٩ - ٢٧٢ في المغازي، باب غزوة أحد، وباب فضل من شهد بدرًا، وباب ﴿إذ تصعدون ولا تلوون على أحد﴾، وفي الجهاد، باب ما يكره من التنازع والاختلاف في الحرب، وفي تفسير سورة آل عمران، باب قوله: ﴿والرسول يدعوكم في أخراكم﴾، وأبو داود رقم (٢٦٦٢) في الجهاد، باب في الكمناء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٢٩٣) قال: حدثنا حسن بن موسى. وفي (٤/٢٩٤) قال: حدثنا يحيى بن آدم. والبخاري (٤/٧٩، ٥/١٠٠، ١٢٦، ٦/٤٨) قال: حدثنا عمرو بن خالد وأبو داود (٢٦٦٢) قال: حدثنا عبد الله بن محمد النفيلي. والنسائي في الكبرى تحفة الأشراف (١٨٣٧) عن زياد بن يحيى، وعمرو بن يزيد.\nكلاهما عن أبي داود. (ح) وعن هلال بن العلاء، عن حسين بن عياش.\nستتهم - حسن، ويحيى، وعمرو، والنفيلي، وأبو داود، وحسين - عن زهير.\n٢- وأخرجه البخاري (٥/١٢٠) قال: حدثنا عبيد الله بن موسى، عن إسرائيل.\nكلاهما - زهير، وإسرائيل - عن أبي إسحاق، فذكره.","vol":"8","page":235},{"text":"٦٠٦٤ - (خ) عائشة - ﵂ - قالت: هُزِمَ المشركون يوم أُحُد هزيمة بَيِّنة، تُعرف فيهم، فصرخَ إبليسُ: أي عبادَ الله، أُخراكم، فرجعت أُوْلاهم، فاجْتَلَدَتْ هي وأُخراهم، فنظر (١) حذيفة بن اليمان، فإذا هو بأبيه، فقال: أبي، أبي، قال: قالت: فوالله ما انحجزوا حتى قتلوه، فقال حذيفةُ: يغفر الله لكم، قال عروة: فوالله ما زالتْ في حذيفة منها بقيةُ خير، حتى لقيَ الله.\nزاد في رواية «وقد كان انهزم منهم قوم، حتى لَحِقُوا بالطائف» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اجْتَلدت) الاجتلاد: افتعال من الجَلد، وهو الضرب.\n(انحجزوا) الاحتجاز والانْحجاز: الكفُّ عن الشيء.\n_________\n(١) في نسخ البخاري المطبوعة: فبصر.\n(٢) ٧ / ٢٧٩ في المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما﴾، وفي بدء الخلق، باب صفة إبليس وجنوده، وفي فضائل أصحاب النبي ﷺ، باب ذكر حذيفة بن اليمان، وفي الأيمان والنذور، باب إذا حنث ناسيًا في الأيمان، وفي الديات، باب العفو في الخطأ بعد الموت، وباب إذا مات في الزحام أو قتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤/١٥٢) قال: حدثنا زكريا بن يحيى. قال: حدثنا أبو أسامة. وفي (٥/٤٩) قال: حدثني إسماعيل بن خليل. قال: أخبرنا سلمة بن رجاء. وفي (٥/١٢٥) قال: حدثني عبيد الله بن سعيد. قال: حدثنا أبو أسامة. وفي (٨/٧) قال: حدثني محمد بن حرب. قال: حدثنا أبو مروان يحيى بن أبي زكريا. وفي (٨/٩) قال: حدثني إسحاق بن منصور. قال: أخبرنا أبو أسامة. وفي (٨/١٦٩) قال: حدثنا فروة بن أبي المغراء. قال: حدثنا علي بن مسهر.\nأربعتهم - أبو أسامة، وسلمة، ويحيى، وعلي - عن هشام بن عروة، عن أبيه، فذكره.","vol":"8","page":239},{"text":"٦٠٦٥ - (خ م) أنس بن مالك - ﵁ - قال: «لما كان ⦗٢٤٠⦘ يومُ أحُد: انهزم الناسُ عن النبيِّ - ﷺ-، وأبو طلحةَ بين يدي النبيِّ - ﷺ- مُجوِّبٌ عليه بِحَجَفَة، وكان أبو طلحة رجلًا راميًا، شَديدَ النَّزْع، لقد كَسَرَ يومئذ قَوْسَيْنِ، أو ثلاثة، وكان الرجلُ يمرُّ معه الجَعْبةُ من النَّبْل، فيقول: انْشُرْها لأبي طلحة، قال: ويُشْرف النبيُّ - ﷺ- ينظر إلى القوم، فيقول أبو طلحةَ: يا نبيَّ الله، بأبي وأمِّي، لا تُشرف يصبْك (١) سهم من سهام القوم، نَحْري دون نَحْرِك، ولقد رأيتُ عائشةَ وأمَّ سُلَيم، وإنهما لَمُشَمِّرَتانِ، أرى خَدَم سُوقِهِما، تنقلان (٢) القِرَب على مُتُونِهما، ثم تُفْرِغانِهِ في أفواه القوم، ثم ترجعان فتملآنها، ثم تجيئان فَتُفْرِغانِهِ في أفواه القوم، ولقد وقع السيفُ من يد أبي طلحة: إمَّا مرتين، وإمَّا ثلاثًا، [من النعاس]» أخرجه البخاري ومسلم.\nوللبخاري قال: «كان أبو طلحةَ يتترَّسُ مع النبيِّ - ﷺ- بِتُرْس واحد، وكان أبو طلحة حَسَنَ الرَّمْي، فكان إذا رمَى يُشْرِف النبيُّ - ﷺ- فينظر إلى موضع نَبْله» (٣) . ⦗٢٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُجَوَبٌ) عليه: أي ساتر له، قاطع بينه وبين الناس، وهو من الجَوْب: القطع، ويتجوَّب: يتفعّل منه.\n(شديد النَّزع) النَّزع: مدُّ القوس، وشدَّته: كناية عن استيفاء السهم جميعه في جَذْبه.\n(الجَعْبة) التي تكون فيها السهام، تُتّخذ من الجلود.\n(يشرف) الإشْراف: الاطِّلاع على الشيء.\n(خَدَم سُوقها) الخَدَمة: الخلخال، وهو سَيْر غليظ مثل الحلقة يُشَدُّ في رسغ البعير.\n_________\n(١) في بعض النسخ: يصيبك، بالرفع، وكلاهما صواب.\n(٢) وفي بعض النسخ: تنقزان، والمعنى: تسرعان المشي كالهرولة، والنقز: الوثب، قال الخطابي: أحسب الرواية: تزفران، بدل تنقزان، والزفر حمل القرب الثقال، أقول: وقد جاء ذلك في رواية عند البخاري، تزفران القرب يوم أحد.\n(٣) رواه البخاري ٧ / ٢٧٨ في المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما﴾ وفي الجهاد، باب غزو النساء وقتالهن مع الرجال، وباب المجن ومن يتترس بترس صاحبه، وفي فضائل أصحاب النبي ﷺ، باب مناقب أبي طلحة، ومسلم رقم (١٨١١) في الجهاد، باب غزوة النساء مع الرجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٤٠) و(٥/٤٦) و(٥/١٢٥) ومسلم (٥/١٩٦) قال: حدثنا عبد الله بن عبد الرحمن الدارمي.\nكلاهما - البخاري، والدارمي- قالا: حدثنا أبو معمر. عبد الله بن عمرو، قال: حدثنا عبد الوارث بن سعيد، قال: حدثنا عبد العزيز بن صهيب، فذكره.","vol":"8","page":239},{"text":"٦٠٦٦ - (خ ت م) أنس بن مالك - ﵁ - قال: «غَابَ عَمِّي أنَسُ بن النَّضْر عن قتال بَدْر، فقال: يا رسولَ الله، غِبْتُ عن أول قتال قاتلتَ المشركين، لئِن الله أشهدني قِتَالَ المشركين لَيَرَيَنَّ الله ما أصنعُ - وفي رواية: لئن أشهدني الله معَ النبيِّ - ﷺ- ليرينَّ الله ما أجدُ - فلما كان يومُ أحد، [و] انكشف المسلمون، فقال: اللهم إني أعتذرُ إليك مما صنع هؤلاءِ - يعني أصحابَه - وأبْرَأُ إليك مما صنع هؤلاء - يعني المشركين - ثم تقدَّم، فاستقبله سعدُ بنُ مُعاذ، فقال: يا سعد بنَ معاذ، الجنة وربِّ النَّضْرِ، إني أجدُ ريحها من دون أُحُد، قال سعد: فما استطعت يا رسولَ الله ما صنع، قال أنس: فوجدنا به بضعة وثمانين ضربة بالسيف، أو طعنة برُمح، أو رمية بسهم ⦗٢٤٢⦘ ووجدناه قد قُتل، و[قد] مَثَّل به المشركون، فما عرَفه أحد إلا أُخْتُه -[وهي الرُّبيِّع بنت النضر]- بشَامَة، أو بِبنانه (١)، قال أنس: كنا نُرى - أو نظن - أن هذه الآية نزلت فيه وفي أشباهه ﴿من المؤمنين رجالٌ صَدَقُوا ما عَاهَدُوا اللهَ عليه فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ ومِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلا﴾ [الأحزاب: ٢٣]» أخرجه البخاري والترمذي.\nوعند مسلم، قال أنس: «عمِّي [الذي] سُمِّيتُ به: لم يشهدْ معَ رسولِ الله - ﷺ- بَدْرا، فشقَّ عليه، وقال: أولُ مَشْهَد شَهِدَهُ رسولُ الله - ﷺ- غِبتُ عنه، فإنْ أراني الله مَشْهَدًا فيما بعدُ مع رسولِ الله - ﷺ- ليَرَينَّ الله ما أصنعُ، قال: فهاب أن يقول غيرَها، قال: فشهد مع رسولِ الله - ﷺ- يومَ أُحُد، قال: فاستقبل سعدَ بنَ معاذ، فقال له أنس: يا أبا عمرو: أين؟ ثم قال (٢): واهًا لِريحِ الجنة، أجده دون أُحُد، قال: فقاتَلهم حتى قُتل، قال: فوُجِدَ في جسده بِضْع وثمانون، من بين ضربة ورَمية وطَعْنَة، ثم ذكر نحو ما تقدم» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أو ببنانه) البَنَان: الأصابع، واحدها: بنانة.\n_________\n(١) هذه الروية بالشك رواية محمد بن طلحة، وأكثر الروايات \" ببنانه \" من غير شك.\n(٢) أي أنس بن النضر.\n(٣) رواه البخاري ٧ / ٢٧٤ في المغازي، باب غزوة أحد، وفي الجهاد، باب قول الله تعالى: ﴿من المؤمنين رجال صدقوا ما عاهدوا الله عليه﴾، ومسلم رقم (١٩٠٣) في الإمارة، باب ثبوت الجنة للشهيد، والترمذي رقم (٣١٩٨) في التفسير، باب ومن سورة الأحزاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٠٤٨) قال: أخبرنا حسان بن حسان حدثنا محمد بن طلحة حدثنا حميد عن أنس، فذكره.\nومسلم في الجهاد (١٤: ٦) عن محمد بن حاتم، عن بهز عن سليمان بن المغيرة عن ثابت عن أنس، والترمذي في التفسير (٣٣/٢) عن أحمد بن محمد، عن ابن المبارك، عن سليمان بن المغيرة، عن ثابت، عن أنس. وقال: حسن صحيح.\nوالنسائي في المناقب في الكبرى عن محمد بن حاتم بن نعيم، عن حبان بن موسى، عن ابن المبارك نحوه. وفي التفسير في الكبرى عن عبد الله بن الهيثم، عن أبي داود عنه وعن حماد بن سلمة.\nكلاهما عن ثابت عن أنس. الأشراف (١/١٣٥) .","vol":"8","page":241},{"text":"٦٠٦٧ - (م) أنس بن مالك - ﵁ - «أن النبيَّ - ﷺ- أفْرِدَ يوم أُحُد في سبعة من الأنصار، ورجلين من قريش، فلما رَهِقُوا قال: من يَرُدُّهم عنا وله الجنة؟ - أو هو رفيقي في الجنة - فتقدَّم رجل من الأنصار، فقاتل حتى قتل، ثم رَهِقوه أيضًا، فقال: مَن يَرُدُّهم عنا وله الجنة؟ - أو هو رفيقي في الجنة - فتقدَّم رجل من الأنصار، فقاتل حتى قُتل، فلم يزل كذلك حتى قُتِلَ السَّبعةُ، فقال رسولُ الله - ﷺ- لصاحبيه: ما أنْصَفْنا أصحابَنا» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَهِقوه) رَهِقَه يَرْهَقه رهقًا، أي: غشيه، والإرهاق: الإعْجال. وقيل: رهقوه، أي: قربوا منه، ومنه المراهق، وهو الغلام الذي قارب الاحتلام.\n_________\n(١) رقم (١٧٨٩) في الجهاد، باب غزوة أحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٧٨٩) حدثنا هداب بن خالد الأزدي، حدثنا حماد بن سلمة، عن علي بن زيد وثابت البناني، عن أنس بن مالك فذكره.","vol":"8","page":243},{"text":"٦٠٦٨ - (س) جابر بن عبد الله - ﵄ - قال: «لما كان يومُ أحُد وولَّى الناسُ، كان رسولُ الله - ﷺ- في ناحية في اثني عشر رجلًا من الأنصار، فيهم طلحةُ بنُ عبيد الله، فأدركهم المشركون، فالتفتَ رسولُ الله - ﷺ-، فقال: مَن للقوم؟ فقال طلحةُ: أنا، فقال رسولُ الله - ﷺ-: كما أنتَ، فقال رجل من الأنصار: أنا يا رسولَ الله، [فقال: أنتَ]، فقاتل حتى قُتل، ثم التفتَ فإذا المشركون، فقال: مَن للقوم، فقال طلحةُ: أنا، ⦗٢٤٤⦘ قال: كما أنت، فقال رجل من الأنصار: أنا يا رسولَ الله، فقال أنتَ، فقاتل حتى قُتل، ثم لم يزل يقول ذلك، ويخرج إليهم رجل من الأنصار، فيقاتل قتال مَن قَبْله، حتى بقي رسولُ الله - ﷺ- وطلحةُ بن عبيد الله، فقال رسولُ الله - ﷺ-: مَن للقوم؟ فقال طلحةُ: أنا فقاتل، [طلحةُ] قِتال الأحَدَ عَشر، حتى ضُرِبت يدُه، فقُطعت أصابعُه، فقال: حَسِّ (١)، فقال رسولُ الله - ﷺ-: لو قلتَ: بسم الله لَرَفَعَتْكَ الملائكة والناسُ ينظرون، ثم ردَّ الله المشركين» أخرجه النسائي (٢) .\n_________\n(١) كلمة تقال عند التوجع.\n(٢) ٦ / ٢٩ و٣٠ في الجهاد، باب ما يقول من يطعنه العدو، من حديث عمارة بن غزية عن أبي الزبير عن جابر، وجود إسناده الحافظ في \" الفتح \" ٧ / ٢٧٧ في المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٩) أخبرنا عمرو بن سواد، قال: أنبأنا ابن وهب، قال: أخبرني يحيى بن أيوب، وذكر آخر قبله، عن عمارة بن غزية، عن أبي الزبير، عن جابر بن عبد الله، فذكره.\nقلت: أبا الزبير ذا هو محمد بن مسلم بن تدرس وهو مدلس وقد عنعنه ومن المقرر في علم المصطلح، أن المدلس لا يحتج بحديثه إذا لم يصرح بالتحديث، وهذا هو الذي صنعه أبو الزبير هنا وعنعن ولم يصرح اللهم إلا ما كان من رواية الليث بن سعد عنه فإنه لم يرو عنه إلا ما صرح فيه بالتحديث.\nقال الحافظ الذهبي في ترجمته وأما أبو حزم، فإنه يرد من حديثه ما يقول فيه عن جابر، ونحوه لأنه عندهم حميد يدلس، فإذا قال: سمعت وأخبرنا احتج به، ويحتج به ابن حزم إذا قال: عن، مما رواه عنه الليث بن سعد خاصة وذلك لأن سعيد بن أبي مريم قال: حدثنا الليث قال: جئت أبا الزبير، فدفع إلي كتابين، فانقلبت بهما، ثم قلت في نفسي: لو أنني عاودته فسألته أسمع هذا من جابر؟ فسألته، فقال: منه ما سمعت، ومنه ما حدثت به، فقلت أعلم لي على ما سمعت منه، فأعلم بي على هذا الذي عندي ثم قال الذهبي وفي «صحيح مسلم» عدة أحاديث مما لم يوضح فيها أبو الزبير السماع من جابر، ولا هي من طريق الليث عنه، ففي القلب منها شيء.\nوقال الحافظ في ترجمته من «التقريب» . صدوق إلا أنه يدلس.\nوأورده في المرتبة الثالثة من كتابه «طبقات المدلسين» (ص، ١٥) وقال في مقدمة الكتاب في صدد شرح مراتبه: الثالثة: من أكثر من التدليس فلم يحتج الأئمة من أحاديثهم إلا بما صرحوا فيه بالسماع، ومنهم من رد حديثهم مطلقا، ومنهم من قبلهم، كأبي الزبير المكي.","vol":"8","page":243},{"text":"٦٠٦٩ - (م) أنس بن مالك - ﵁ - «أنَّ رسولَ الله - ﷺ- أخذ سيفًا يوم أحُد، فقال: مَن يأخذُ مني هذا؟ فبسطوا أيديَهم - كلُّ إنسان منهم يقول: أنا، أنا - فقال: فمن يأخذه بحقه؟ فأحْجَم القومُ، فقال سِماك بن خَرَشَة، أبو دُجَانَة: أَنا آخُذُه بحقِّه، قال: فأخذه فَفَلَقَ به هَامَ المشركين» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٤٧٠) في فضائل الصحابة، باب من فضائل أبي دجانة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٢٤٧٠) حدثنا أبو بكر بن أبي شيبة، حدثنا عفان، حدثنا حماد بن سلمة، حدثنا ثابت، عن أنس فذكره.","vol":"8","page":244},{"text":"٦٠٧٠ - (خ ت) أبو طلحة - ﵁ - قال: «كنتُ فيمن تغشَّاه النُّعاسُ يوم أُحُد، حتى سقط سيفي من يدي مرارًا، يسقط وآخذُه، ⦗٢٤٥⦘ ويسقط وآخذه» أخرجه البخاري.\nوفي رواية الترمذي قال: «غُشِيَنا ونحن في مَصَافِّنا يومَ أُحُد، وحَدَّث أنه كان فيمن غَشِيَهُ النُّعاس يومئذ، قال: فجعل سيفي يسقط من يدي وآخذُه، ويسقط من يدي وآخذهُ، والطائفة الأخرى المنافقون ليس لهم هَمّ إلا أنفسَهم، أجْبَنَ قومٍ وأرْعَبَه وأخْذَلَه للحق» .\nوفي أخرى له قال: «رفعتُ رأسي يوم أُحُد، فجعلتُ أنظر، وما منهم يومئذ أحد، إلا يَمِيدُ تحت حَجفَتِه من النُّعاس، فذلك قوله تعالى: ﴿ثُمَّ أَنْزَلَ عليكم مِنْ بَعْدِ الْغَمِّ أمَنَةً نُّعَاسًا﴾ [آل عمران: ١٥٤] (١)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرْعَبَه) الرُّعْب: الخوف والفزع.\n(تميد) ماد الشيء يميد: إذا تحرَّك، ومال من جانب إلى جانب.\n(أمَنَة) الأمَنَة والأمن واحد.\n_________\n(١) رواه البخاري ٧ / ٢٨٠ في المغازي، باب ﴿ثم أنزل عليكم من بعد الغم أمنة نعاسًا﴾، وفي تفسير سورة آل عمران، باب قوله تعالى: ﴿أمنة نعاسًا﴾، والترمذي رقم (٣٠١٠) و(٣٠١١) في التفسير، باب ومن سورة آل عمران.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n البخاري في التفسير (٣/١١) عن أبي يعقوب إسحاق بن إبراهيم بن عبد الرحمن، عن حسين بن محمد، عن شيبان، وفي المغازي (٢١) قال لي خليفة ثنا يزيد بن زريع، عن سعيد.\nكلاهما عن قتادة عن أنس عن زيد بن سهل قال: قال أبو طلحة، والترمذي في التفسير (آل عمران ٤: ١٩) عن يوسف بن حماد، عن عبد الأعلى، عن سعيد عن أنس عن زيد بن سهل، وهو أتم و(آل عمران ٤: ١٧) عن عبد بن حميد، عن روح بن عبادة، عن حماد بن سلمة، عن ثابت عن أنس عن زيد بن سهل بمعناه «رفعت رأسي يوم أحد، وجعلت أنظر وما منهم يومئذ أحد إلا يميد تحت حجفته من النعاس»، وقال: حسن صحيح. والنسائي فيه التفسير، في الكبرى، عن عمرو بن علي، عن ابن مهدي، عن حماد نحوه. وعن محمد بن مثنى عن خالد بن الحارث، عن قتيبة، عن ابن أبي عدي.\nكلاهما عن حميد، عن أنس قال: قال أبو طلحة: كنت فيمن ألقى عليه النعاس. فذكر نحوه الأشراف (٣/٢٤٦) .","vol":"8","page":244},{"text":"٦٠٧١ - (خ م س) جابر بن عبد الله - ﵄ - قال: قال رجل لرسولِ الله - ﷺ- يوم أُحُد: «أرأيتَ إنْ قُتِلتُ أين أنا؟ قال: في الجنة، ⦗٢٤٦⦘ قال: فألْقى تمْرات في يده، ثم قاتل حتى قُتل» أخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) رواه البخاري ٧ / ٢٧٣ في المغازي، باب غزوة أحد، ومسلم (١٨٩٩) في الإمارة، باب ثبوت الجنة للشهيد، والنسائي ٦ / ٣٣ في الجهاد، باب ثواب من قتل في سبيل الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٤٩) وأحمد (٣/٣٠٨) والبخاري (٥/١٢١) قال: حدثنا عبد الله بن محمد، ومسلم (٦/٤٣) قال: حدثنا سعيد بن عمرو الأشعثي، وسويد بن سعيد، والنسائي (٦/٣٣) قال: أخبرنا محمد بن منصور.\nستتهم - الحميدي، وأحمد، وعبد الله بن محمد، والأشعثي، وسويد، ومحمد بن منصور - عن سفيان، عن عمرو، فذكره.","vol":"8","page":245},{"text":"٦٠٧٢ - (خ م) سعيد بن المسيب - ﵀ - قال: سمعتُ سعد بن أبي وقَّاص يقول: «نَثَلَ لي النبيُّ - ﷺ- كِنَانَتَهُ يوم أحُد، فقال: ارْمِ، فداك أبي وأمِّي» .\nوفي رواية عامر بن سعد عن أبيه «أن النبيَّ - ﷺ- جمع له أبويه يوم أُحُد، قال: كان رجل من المشركين قد أحرق المسلمين، فقال له النبيُّ - ﷺ-: ارمِ، فِداك أبي وأمي، قال: فنزعتُ له بسهم ليس فيه نَصل، فأصبتُ جَنْبَه، فسقط فانكشفت عَوْرَتُه، فضحكَ رسولُ الله - ﷺ-، حتى نظرتُ إلى نواجذه» . أخرجه مسلم.\nوأخرج هو والبخاري قال: «جمع لي رسولُ الله - ﷺ- أبويه يوم أُحُد» لم يزد على هذا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كِنانته) الكنانة: الجَعبة التي يكون فيها النُّشَاب. ⦗٢٤٧⦘\n(نَثَل) ما فيها: ألقاه منها ونثره.\n_________\n(١) رواه البخاري ٧ / ٢٧٦ في المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما﴾، وفي فضائل أصحاب النبي ﷺ، باب مناقب سعد بن أبي وقاص، ومسلم رقم (٢٤١١) و(٢٤١٢) في فضائل الصحابة، باب في فضل سعد بن أبي وقاص ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٥٤) قال: حدثني عبد الله بن محمد. والنسائي في عمل اليوم والليلة (١٩٧) قال: أخبرنا محمد بن خليل.\nكلاهما - عبد الله، ومحمد بن خليل - عن مروان بن معاوية، قال: حدثنا هاشم بن هاشم السعدي، قال: سمعت سعيد بن المسيب، فذكره.","vol":"8","page":246},{"text":"٦٠٧٣ - (خ م) سعد بن أبي وقاص - ﵁ - قال: «رأيتُ على يمين رسولِ الله - ﷺ- وعلى شِماله يوم أُحُد: رجلين عليهما ثياب بَيَاض، يُقاتلان عنه كأشَدِّ القتال، ما رأيتهما قبلُ ولا بعدُ - يعني جبريل وميكائيل ﵉» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٢٧٦ في المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما﴾، وفي اللباس، باب الثياب البيض، ومسلم رقم (٢٣٠٦) في الفضائل، باب في قتال جبريل وميكائيل عن النبي ﷺ يوم أحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٧١) (١٤٦٨) قال: حدثنا سليمان بن داود الهاشمي. وفي (١/١٧١) (١٤٧١) قال: حدثنا يعقوب. وسعد والبخاري (٥/١٢٤) قال: حدثنا عبد العزيز بن عبد الله. ومسلم (٧/٧٢) قال: حدثني إسحاق بن منصور، قال: أخبرنا عبد الصمد بن عبد الوارث.\nخمستهم - سليمان، ويعقوب، وسعد، وعبد العزيز، وعبد الصمد - عن إبراهيم بن سعد.\n٢- وأخرجه أحمد (١/١٧٧) (١٥٣٠) قال: حدثنا محمد بن عبيد والبخاري (٧/١٩٢) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا محمد بن بشر. ومسلم (٧/٧٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، وأبو أسامة.\nثلاثتهم - محمد بن عبيد، وابن بشر، وأبو أسامة حماد بن أسامة - عن مسعر.\nكلاهما - إبراهيم بن سعد، ومسعر - عن سعد بن إبراهيم، عن أبيه، فذكره.","vol":"8","page":247},{"text":"٦٠٧٤ - (خ) جعفر بن عمرو بن أمية الضمري - ﵀ - قال: «خرجتُ مع عبيد الله بن عدي بن الخيار، فلما قَدِمنا حِمْصَ، قال لي عبيدُ الله: هل لكَ في وَحْشِيّ نسألُه عن قتل حمزةَ؟ قلت: نعم، وكان وَحْشيّ يسكن حمصَ، فسألنا عنه؟ فقيل لنا: هو ذاك في ظلِّ قصره، كأنه حَمِيت، قال: فجئنا حتى وقفنا عليه يسيرًا، فسلَّمنا، فردَّ السلام، قال: وعبيدُ الله مُعْتَجِرٌ بعمامته، ما يرى وحشيّ إلا عَيْنيه ورجليه، فقال عبيدُ الله: يا وحْشيُّ، أتعرفني؟ قال: فنظر إليه، ثم قال: لا والله، إلا أني أعلم أن عديَّ بنَ الخيار تزوج امرأة يُقال لها: أمُّ قِتال بنتُ أبي العِيص، فولدت له غلامًا بمكة، فكنتُ أسْتَرْضِعُ له، فحملتُ ذلك الغلام مع أمه، فناولتُها إياه، فكأنِّي نظرتُ إلى قَدَمَيْك، قال: فكشف عبيدُ الله عن وجهه، ثم ⦗٢٤٨⦘ قال: ألا تخبرنا بقتل حمزةَ؟ قال: نعم، إن حمزة قتَلَ طُعَيْمةَ بنَ عدي بن الخيار ببدر، فقال لي مولايَ جبير بن مطعم: إن قتلت حمزةَ بعمِّي فأنتَ حُرّ، قال: فلما خرج الناسُ عام عَيْنَيْن - وعينين جبل بحيال أُحد، بينه وبينه واد - خرجتُ مع الناس إلى القتال، فلما أن اصطفُّوا للقتال خرج سِباع (١)، فقال: هل من مُبارِز؟ قال: فخرج إليه حمزةُ بن عبد المطلب، فقال: يا سباعُ، يا ابنَ أمِّ أنمار مُقَطِّعةِ البُظُورِ، أتُحادُّ الله ورسولَه؟ قال: ثم شدَّ عليه، فكان كأمسِ الذاهب، قال: وكمَنْتُ لحمزة تحت صخرة، فلما دنا مني رميتُه بحَرْبَتي، فأضعها في ثُنَّتِه (٢)، حتى خرجتْ من بين وَرِكَيه، قال: فكان ذلك العهدُ به، فلما رجع الناس رجعتُ معهم، فأقمتُ بمكة حتى فشا فيها الإسلامُ، ثم خرجتُ إلى الطائف، فأرسلوا إلى رسولِ الله - ﷺ- رُسُلًا، وقيل لي: إنه لا يَهِيجُ الرسلَ، قال: فخرجتُ معهم، حتى قَدِمْتُ على رسولِ الله - ﷺ-، فلما رآني قال: أنت وحشيّ؟ قلت: نعم، قال: أنت قتلت حمزة؟ قلتُ: قد كان من الأمر ما [قد] بلغك، قال: فهل تستطيع أن تُغَيِّبَ وجهك عني؟ قال: فخرجت، فلما قُبض رسولُ الله - ﷺ-، فخرج مسيلمةُ الكذاب قلتُ: لأخرجنَّ إلى مسيلمة لعلي أقتله، فأُكافئَ به حمزة، قال: فخرجتُ مع الناس، فكان من أمره ما كان، فإذا رجل قائم في ثَلْمَةِ جدار كأنه جمل أوْرَقُ، ثائرُ الرأس، قال: فرميتُه بحربتي، فأضعها بين ثَدْيَيْه ⦗٢٤٩⦘ حتى خرجت من بين كتفيه، قال: ووثَب رجل من الأنصار، فضربه بالسيف على هامَتِه، قال عبد الله بن الفضل: فأخبرني سليمان بن يسار: أنه سمع عبد الله بن عمر يقول: فقالت جارية على ظهر بيت: وَا أميرَ المؤمنين، قتله العبد الأسودُ» أخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَمِيت) الحَمِيت: الزق الذي لا شعر عليه، وهو للسَّمن، قال الجوهري: قال ابن السِّكِّيت: فإذا جعل في نِحْي السمن الرُّبِّ فهو الحَمِيت، وإنما سمي حَميتًا لأنه مُتِّنَ بالرُّبِّ، أي: قوي وشدد.\n(مُعْتَجر) الاعْتِجار بالعمامة: لَفُّها على الرأس، دون أن يُتْرَك تحت الذقن منها شيء، قال الحميدي: وقد جاء في هذا الحديث، \" وما يرى وحشي منه إلا عينيه ورجليه \" فلعله كان قد غطى وجهه بعد الاعتجار.\n(بحيال) حِيال الشيء: مُقابِلُه.\n(مقطِّعة البُظُور): بظور النساء: اللاتي تُخْفَض منهن، أي: تختن، والمقطِّعة: التي تخفِض النساء.\n(أتُحادُّ؟) المُحادَّة: المخالفة، ومنع الواجب عليه.\n⦗٢٥٠⦘\n(شدَّ عليه) أي: حمل عليه، وعدا إليه.\n(ولا يهيج) هاج الإنسان يهيجه: إذا أفزعه وآذاه.\n(فأُكافئ) المكافأة: المجازاة.\n(أوْرَق) الوُرْقَة في ألوان الإبل: كالسُّمْرة في الإنسان.\n(على هَامَتِه) الهامة: وسط الرأس.\n_________\n(١) هو سباع بن عبد العزى الخزاعي.\n(٢) أي: في عانته.\n(٣) ٧ / ٢٨٢ - ٢٨٤ في المغازي، باب قتل حمزة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٠٧٢) حدثني أبو جعفر محمد بن عبد الله، حدثنا حجين بن المثنى، حدثنا عبد العزيز بن عبد الله بن أبي سلمة، عن عبد الله بن الفضل، عن سليمان بن يسار، عن جعفر بن عمرو بن أمية الضمري فذكره.","vol":"8","page":247},{"text":"٦٠٧٥ - (ط) يحيى بن سعيد: «أنه لما كان يوم أحد قال رسولُ الله - ﷺ-: من يأتيني بخبر سعد بن الربيع؟ فقال رجل: أنا يا رسولَ الله، فذهب الرجل يطوف بين القتلى حتى وجده، فقال له سعد بن الربيع: ما شأنك؟ قال: بعثني رسولُ الله - ﷺ- لآتيه بخبرك، قال: فاذهب إليه فأقْرِئْهُ مني السلام، وأخبره أني طُعِنْتُ اثْنتي عشرة طعنة، كُلُّها قد أُنْفِذت مقاتلي، واسأله أن يستغفر لي، وأخبر قومك: أنه لا عذر لهم عند الله إن قُتل رسولُ الله - ﷺ- وفيهم عين تَطْرِف، أو أحد حي» .\nأخرجه «الموطأ» وليس فيه «واسأله أن يستغفر لي» ولا «عين تطرِف» (١) .\n_________\n(١) ٢ / ٤٦٦ في الجهاد، باب الترغيب في الجهاد، وإسناده معضل، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: هذا الحديث لا أحفظه، ولا أعرفه مسندًا، وهو محفوظ عند أهل السير، وقد ذكره محمد بن إسحاق عن محمد بن عبد الله بن عبد الرحمن بن صعصعة المازني، قال الزرقاني: قال الحافظ: وفي الصحيح من حديث أنس ما يشهد لبعضه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٥٨) عن يحيى بن سعيد، فذكره.\nقال الزرقاني: قال ابن عبد البر: هذا الحديث لا أحفظه، ولا أعرفه مسندا، وهو محفوظ عند أهل السير وقد ذكره محمد بن إسحاق عن محمد بن عبد الله بن عبد الرحمن بن صعصعة. المازني، قال الزرقاني: قال الحافظ: وفي الصحيح من حديث أنس ما يشهد لبعضه.","vol":"8","page":250},{"text":"٦٠٧٦ - (خ م س) جابر بن عبد الله - ﵄ - قال: «أصيب ⦗٢٥١⦘ أبي يوم أحُد، فجعلت أكشف الثوب عن وجهه وأبكي، وجعلوا يَنْهَونَني ورسولُ الله - ﷺ- لا ينهاني، وجعلت فاطمةُ بنت عمرو تبكيه، فقال رسولُ الله - ﷺ-: تبكيه أو لا تبكيه، ما زالت الملائكة تُظِلُّه بأجنحتها حتى رفعتموه» .\nوفي رواية «لما كان يوم أحُد جيء بأبي مُسَجَّى، وقد مُثِل به - وفي أخرى: جيء بأبي يوم أُحُد مُجدَّعًا - فوضع بين يدي النبي - ﷺ- ...» بنحوه.\nأخرجه البخاري ومسلم، والنسائي نحوه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُسَجَّى): المُغطى.\n(مُثِل به) التمثيل بالقتيل: تشويه خلقته بجدع أو قطع عضو من أعضائه.\n(مجدَّعًا) الجدع: قطع الأنف ونحوه من الأعضاء.\n_________\n(١) رواه البخاري ٣ / ٩٢ في الجنائز، باب الدخول على الميت بعد الموت إذا أدرج في أكفانه، وباب ما يكره من النياحة على الميت، وفي الجهاد، باب ظل الملائكة على الشهيد، وفي المغازي تعليقًا، باب من قتل من المسلمين يوم أحد، ومسلم رقم (٢٤٧١) في فضائل الصحابة، باب من فضائل عبد الله بن عمرو بن حرام والد جابر ﵄، والنسائي ٤ / ١٣ في الجنائز، باب في البكاء على الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n البخاري في الجنائز (٣٤) عن علي بن عبد الله، وفي الجهاد (٢٠) عن صدقة بن الفضل، ومسلم في الفضائل (٧٢: ١) عن القواريري وعمرو الناقد والنسائي في الجنائز (١٢) عن محمد بن منصور.\nخمستهم عن سفيان بن عيينة عن محمد بن المنكدر عن جابر بن عبد الله. الأشراف (٢/٣٦٤) .","vol":"8","page":250},{"text":"٦٠٧٧ - (د) السائب بن يزيد - ﵁ - «عن رجل قد سمَّاه أن رسولَ الله - ﷺ- ظاهر يوم أُحد بين دِرْعين، أو لَبِسَ دِرْعَين» . أخرجه أبو داود (١) . ⦗٢٥٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظَاهَر) بين درعين، أي: لبس إحداهما فوق الأخرى.\n_________\n(١) رقم (٢٥٩٠) في الجهاد، باب في لبس الدروع، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٤٩، وابن ماجة رقم (٢٨٠٦) في الجهاد، باب السلاح، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٩٠) حدثنا مسدد، ثنا سفيان، قال: حسبت أني سمعت يزيد بن خصيفة، يذكر، عن السائب بن يزيد، عن رجل قد سماه، فذكره.","vol":"8","page":251},{"text":"٦٠٧٨ - (خ م) أبو هريرة - ﵁- قال: قال رسولُ الله - ﷺ- يوم أُحُد: «اشتد غضب الله على قوم فعلوا بنبيه - يشير إلى ربَاعِيَتهِ- اشْتَدَّ غضبُ الله على رجل يقتلُهُ رسولُ الله - ﷺ- في سبيل الله» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٢٨٦ في المغازي، باب ما أصاب النبي من الجراح يوم أحد، ومسلم رقم (١٧٩٣) في الجهاد، باب اشتداد غضب الله على من قتله رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٧) والبخاري (٥/١٢٩) قال: حدثنا إسحاق بن نصر، ومسلم (٥/١٧٩) قال: حدثنا محمد بن رافع.\nثلاثتهم - أحمد بن حنبل، وإسحاق بن نصر، ومحمد بن رافع - عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"8","page":252},{"text":"٦٠٧٩ - (خ) عبد الله بن عباس - ﵄- قال: قال رسولُ الله - ﷺ-: «اشتدَّ غضبُ الله على مَن قتله نبيّ في سبيل الله، اشتد غضبُ الله على قَوْم أدْمَوْا وجهَ نبيّ الله» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٨٧ في المغازي، باب ما أصاب النبي ﷺ من الجراح يوم أحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٠٧٤) حدثني مخلد بن مالك، حدثنا يحيى بن سعيد الأموي، حدثنا ابن جريج، عن عمرو بن دينار، عن عكرمة، عن ابن عباس، فذكره.","vol":"8","page":252},{"text":"٦٠٨٠ - (م ت خ) أنس بن مالك - ﵁- «أن رسولَ الله - ﷺ- كُسِرَتْ رَباعِيَتُه يوم أُحُد، وشُجَّ في رأسه، فجعل يَسْلُتُ الدمَ عن وجهه، ويقول: كيف يُفْلِحُ قوم شَجُّوا نبيَّهم، وكسروا ربَاعِيَتَهُ، وهو يدعوهم إلى الله، فأنزل الله ﷿ ﴿لَيْسَ لَكَ مِنَ الأمْرِ شَيءٌ أَوْ يَتُوبَ عليهم أَو يُعَذِّبَهُمْ فإنَّهمْ ظَالِمون﴾ [آل عمران: ١٢٨] .\nأخرجه مسلم والترمذي، وأخرج البخاري ذكر الشَّجِّ والآية في ترجمة باب (١) . ⦗٢٥٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شجَّ) رأسه: إذا شَق جلدَه وأجْرَى دمه.\n(يَسْلُت) سَلَتَ الدم عن الجرح: إذا مسحه.\n_________\n(١) رواه مسلم رقم (١٧٩١) في الجهاد، باب غزوة أحد، والترمذي رقم (٣٠٠٥) و(٣٠٠٦) في ⦗٢٥٣⦘ التفسير، باب ومن سورة آل عمران. ورواه البخاري تعليقًا ٧ / ٢٨١ في المغازي، باب ﴿ليس لك من الأمر شيء﴾ فقال: قال حميد وثابت عن أنس: شج النبي ﷺ يوم أحد، فقال: كيف يفلح قوم شجوا نبيهم، فنزلت ﴿ليس لك من الأمر شيء﴾، قال الحافظ في \" الفتح \": أما حديث حميد فوصله أحمد والترمذي والنسائي من طرق عن حميد به، وأما حديث ثابت فوصله مسلم من رواية حماد بن سلمة عن ثابت عن أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٥٣، ٢٨٨) قال: حدثنا عفان وعبد بن حميد (١٢٠٤) قال: حدثنا روح بن عبادة. ومسلم (٥/١٧٩) قال: حدثنا عبد الله بن مسلمة بن قعنب.\nثلاثتهم - عفان، وروح، والقعنبي - قالوا: حدثنا حماد بن سلمة، عن ثابت، فذكره.\nوذكره البخاري تعليقا (٧/٢٨١) في المغازي باب ليس لك من الأمر شيء فقال: قال حميد وثابت عن أنس شجب النبي -ﷺ- يوم أحد، فقال: كيف يفلح قوم شجوا نبيهم، فنزلت ليس لك من الأمر شيء قال الحافظ في الفتح: أما حديث حميد فوصله أحمد والترمذي والنسائي من طرق عن حميد به، وأما حديث ثابت فوصله مسلم من رواية حماد بن سلمة عن ثابت عن أنس.","vol":"8","page":252},{"text":"٦٠٨١ - (م) أنس بن مالك - ﵁- أن رسولَ الله - ﷺ- كان يقول يوم أُحُد «اللهم إنك إنْ تَشَأْ لا تُعبَدْ في الأرض» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٧٤٣) في الجهاد، باب استحباب الدعاء بالنصر عند لقاء العدو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٧٤٣) حدثني حجاج بن الشاعر، حدثنا عبد الصمد، حدثنا حماد، عن ثابت، عن أنس، فذكره.","vol":"8","page":253},{"text":"٦٠٨٢ - (خ) السائب بن يزيد - ﵁ - قال: «صحبتُ ابنَ عوف، وطلحةَ بنَ عبيد الله، والمقدادَ، وسعدًا، فما سمعتُ أَحدًا منهم يحدِّث عن رسول الله - ﷺ-، إِلا أَني سمعتُ طلحةَ يُحَدِّثُ عن يَوْمِ أُحُد» . أَخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٧٨ في المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما﴾، وفي الجهاد، باب من حدث بمشاهده في الحرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٠٦٢) حدثنا عبد الله بن أبي الأسود، حدثنا حاتم بن إسماعيل، عن محمد بن يوسف، قال: سمعت السائب بن يزيد، فذكره.","vol":"8","page":253},{"text":"٦٠٨٣ - (خ) جابر بن عبد الله - ﵄ - قال: «اصْطَبَحَ الْخَمْرَ يَومَ أُحُد ناس [ثم] قُتِلُوا شُهَدَاءَ (١)» . ⦗٢٥٤⦘ أخرجه البخاري (٢) .\n_________\n(١) وذلك دليل على أن تحريم الخمر كان بعد أحد، وقد قال البخاري في تفسير سورة المائدة: عن جابر قال: صبَّح أناس غداة أحد الخمر، فقتلوا من يومهم جميعًا شهداء، وذلك قبل تحريمها.\n(٢) ٧ / ٢٧٣ في المغازي، باب غزوة أحد، وفي الجهاد، باب قول الله تعالى: ﴿ولا تحسبن الذين قتلوا في سبيل الله أمواتًا بل أحياء عند ربهم يرزقون﴾، وفي تفسير سورة المائدة، باب ﴿إنما الخمر والميسر والأنصاب والأزلام رجس من عمل الشيطان﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٠٤٤) أخبرني عبد الله بن محمد، حدثنا سفيان بن عمرو، عن جابر، فذكره.","vol":"8","page":253},{"text":"٦٠٨٤ - (خ م) عائشة - ﵂ - ﴿الَّذينَ اسْتَجَابُوا لِلَّهِ والرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ القَرْحُ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ واتَّقَوْا أَجْرٌ عَظِيمٌ﴾ [آل عمران: ١٧٢] قالت لعروةَ: «يا ابنَ أُخْتي، كانَ أَبوَاكَ مِنْهُم الزبيرُ وَأَبو بَكْر، لمَّا أَصَابَ نبيَّ الله - ﷺ- ما أَصابَ يومَ أُحد، فانصرف عنه المشركون خَافَ أَنْ يَرْجِعُوا، فقال: مَنْ يَذهبُ في إثْرِهِم؟ فانتدب منهم سبعون رَجُلًا، قال: كان فيهم أبو بكر والزُّبَيْرُ» . أخرجه البخاري ومسلم.\nوفي رواية: قال عُروة: قالت لي عائشةُ: «أَبَواكَ واللهِ من الذين استجابوا للهِ والرسولِ من بعد ما أصابهم القَرْحُ - زاد في رواية - تعني: أبا بكر والزبيرَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَرح): الجُرح، وأراد به: ما نالهم من القتل والهزيمة. ⦗٢٥٥⦘\n(فانْتَدب) أي: أجاب وبادر إلى الأمر المطلوب.\n_________\n(١) رواه البخاري ٧ / ٢٨٧ في المغازي، باب ﴿الذين استجابوا لله والرسول﴾، ومسلم رقم (٢٤١٨) في فضائل الصحابة، باب فضل طلحة والزبير ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٢٦٣) قال: حدثنا سفيان. والبخاري (٥/١٣٠) قال: حدثنا محمد. قال: حدثنا أبو معاوية ومسلم (٧/١٢٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن نمير وعبدة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. وابن ماجة (١٢٤) قال: حدثنا هشام بن عمار وهدية بن عبد الوهاب. قالا: حدثنا سفيان بن عيينة.\nخمستهم - سفيان بن عيينة، وأبو معاوية، وعبد الله بن نمير، وعبدة بن سليمان، وأبو أسامة - عن هشام بن عروة.\n٢- وأخرجه مسلم (٧/١٢٩) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا وكيع. قال: حدثنا إسماعيل، عن البهي.\nكلاهما - هشام بن عروة، وعبد الله البهي - عن عروة، فذكره.","vol":"8","page":254},{"text":"<span data-type=\"title\" id=toc-1312>غزوة الرَّجيع </span>(١)\nقال البخاري: قال ابن إسحاق: حدثنا عاصم بن عمر: أنها بعد أُحُد (٢) .\n٦٠٨٥ - (خ د) أبو هريرة - ﵁ - قال: «بَعَثَ النبيُّ - ﷺ- سَرِيَّة عَيْنًا، وأمَّرَ عليهم عاصمَ بنَ ثابت (٣) - وهو جدُّ عاصم بن عمر بن الخطاب - فانطلقوا، حتى إذا كانوا بين عُسْفَانَ ومكةَ ذُكِرُوا لِحَيّ مِنْ هُذَيل، يقال: لهم بنو لِحْيَان، فَتَبِعُوهُمْ بقريب من مائة رام، فاقْتَفَوْا آثارهم، حتى أَتَوْا منزلًا نَزَلُوهُ، فوجدوا فيه نَوَى تمر تَزَوَّدُوه من المدينة، فقالوا: هذا تمرُ يثربَ، فَتَبِعُوا آثارهم حتى لَحِقُوهُمْ، فلما أَحسَّ بهم عاصم وأصحابُه، لجؤوا إلى فَدفَد، وجاء القوم، فأحاطوا بهم، فقالوا: لكم العهد والميثاق: إن نزلتم إلينا أنْ لا نَقْتُلَ منكم رَجُلًا، فقال عاصم: أمَّا أنا فلا أنزل في ذِمَّةِ كافر، اللهم أخْبِر عنَّا رسولَكَ، ⦗٢٥٦⦘ فقاتلوهم، فَرَمْوهُمْ حتى قَتلوا عاصمًا في سبعةِ نَفَر بالنَّبْلِ، وَبَقِيَ خُبَيْب وزيد، ورجل آخرُ، فأعطَوْهُمُ العَهْدَ والميثاقَ، فلما أَعْطَوْهم العهدَ والميثاقَ نزلوا إِليهم، فلما استمكَنُوا منهم، حَلُّوا أَوْتَارَ قِسِيِّهِم فَرَبَطُوهم بها، فقال الرجل الثالث الذي معهم: هذا أَوَّلُ الغَدْرِ، فأَبَى أَن يَصْحَبَهُم، فجرَّرُوهُ وعالجوه على أن يَصْحَبَهُمْ، فلم يفعلْ، فقتلوه، وانطلقوا بخُبَيْب وزيد، حتى باعوهما بمكة، فاشترى خُبيبًا بنو الحارث بن عامر بن نوفل، وكان خبيب هو قتل الحارثَ يومَ بدر، فمكثَ عندهم أسيرًا، حتى إذا أَجْمَعُوا قَتْلَهُ، استعار موسى من [بعض] بنات الحارث، لِيَسْتَحِدَّ بها، فأعارَتْه، قالت: فَغَفَلْتُ عَنْ صَبيّ لي، فَدَرَجَ إليه حتى أتاه، فوضعه على فخذه، فلما رأيتُهُ فَزِعتُ منه فَزْعَة عَرفَ ذلك مني، وفي يده الموسى، فقال: أَتَخْشَيْنَ أَنْ أَقْتُلَهُ؟ ما كنتُ لأفعل ذلك إن شاء الله، وكانت تقول: ما رأيتُ أسيرًا قَطُّ خيرًا من خُبَيْب، لقد رأيتُهُ يأكلُ من قِطْفِ عِنَب وما بمكة يومئذ ثَمَرَة، وإنَّه لموثَق في الحديد، وما كان إلا رزق رزقه الله خُبَيْبًا (٤)، فلما خرجوا به من الحَرَم ليقتلوه، قال: دَعُوني أُصلِّي ركعتين، ثم انصرف إليهم، فقال: لولا أن تَرَوا أَنَّ ما بي جَزَع من الموت لَزِدْتُ، فكان أَوَّلَ مَنْ سَنَّ الركعتين عند القتل، وقال: اللهم أحصِهِمْ عَدَدًا. ⦗٢٥٧⦘\nوقال:\nفَلَسْتُ أُبالي حِينَ أُقْتَلُ مُسْلِمًا ... عَلى أَيِّ شِقّ كَانَ في الله مَصْرَعِي\nوَذَلِكَ في ذَاتِ الإِلَهِ، وَإِن يَشَأْ ... يُبَارِكْ على أَوصَالِ شِلْوٍ مُمَزَّعِ\nثم قام إليه عُقبةُ بنُ الحارث، فقتله، وبعثتْ قريش إلى عاصم، ليُؤتَوْا بشيء من جسده بعد موته (٥) - وكان قَتل عظيمًا من عظمائهم يوم بدر - فبعث الله عليه مثل الظُّلَّة من الدَّبْرِ، فحمتْهُ [من رُسُلهم]، فلم يقدروا منه على شيء» .\nوفي رواية قال: «بعثَ رسولُ الله - ﷺ- عَشْرَة رَهْط عينًا، وأَمَّر عليهم عاصمَ بنَ ثابت الأنصاريَّ - جدّ عاصم بن عمر بن الخطاب -، فانطلقوا حتى إذا كانوا بالهدْأَة، بين عسفان ومكةَ ...» وذكر الحديث.\nوفي رواية: «بقريب من مائتي رجل، [كلُّهم رامٍ]»، وفيه: «لجؤوا إلى موضع»، وفيه فقال عاصم: «أيها القوم، أما أنا»، وفيه: «منهم خُبيب وزيد بن الدّثِنَّة»، وفيه «حتى باعوهما بمكة بعد وقعة بدر، فابتاع بنو الحارث بن عامر بن نوفل بن عبد مناف خُبَيْبًا» وفيه «فلما أخرجوه من الحرم ليقتلوه في الحِلِّ»، وفيه قال: «اللهم أحصهم عَدَدًا، واقتُلهم بَدَدًا، ولا تُبْقِ منهم أحدًا» . ⦗٢٥٨⦘\nوقال:\nوَلَسْتُ أُبالي حِينَ أُقْتَلُ مُسْلِمًا ... عَلى أي جَنْب كان في الله مَصرَعي\nوذلك في ذاتِ الإله، وإن يشأْ ... يُبَارِكْ على أَوصَالِ شِلْوٍ مُمَزَّعِ\nثم قام إليه أبو سَروَعة، عقبةُ بن الحارث [فقتله]، وكان خبيب هو سَنَّ لكلِّ مسلم قُتِلَ صبرًا: الصلاةَ، وأخبر - يعني النبيَّ - ﷺ- أصحابَهُ يوم أصيبوا خَبَرَهُمْ، وبَعَثَ ناس من قريش إلى عاصم بن ثابت، حين حُدِّثوا: أنه قُتِلَ - أن يُؤتَوْا بشيء منه يُعْرَفُ، وكان قَتَلَ رَجُلًا من عظمائهم، فبعث الله لعاصم مثل الظُّلَّةِ من الدَّبْرِ، فَحَمْتهُ من رُسُلهم، فلم يقدِروا أن يقطعوا منه شيئًا. أخرجه البخاري.\nوأخرجه أبو داود إلى قوله: «يستحدُّ بها»، ثم قال: «فلما خرجوا به ليقتلوه، قال لهم خُبَيْب: دعوني أركعُ رَكْعتين، ثم قال: والله، لولا أن تحسبوا أن ما بي جزع لزدتُ» .\nوأخرجه في موضع آخر قال: «ابتاع بنو الحارث بن عامر بن نوفل خُبَيْبًا - وكان خُبيب هو قتل الحارث بن عامر يوم بدر - فلبث خبيب عندهم أسيرًا، حتى أجمعوا على قتله، فاستعار من بعض بنات الحارث موسى يستحدُّ بها، فأَعارته ...» وذكر الحديث إلى قوله: ما كنتُ لأفعلَ ذلك.\nقال أبو داود: وروى الزهريُّ هذه القصة، قال: أخبرني عبيد الله بن عياض: «أنَّ بنتَ الحارث أخبرتْهُ: أَنَّهم حين اجتمعوا - يعني لقتله - استعار ⦗٢٥٩⦘ منها موسى ليستحدَّ بها، فأعارتْهُ»، وهذه الحكاية عن الزهريِّ قد أخرجها البخاريُّ أيضًا في رواية له (٦) .\nوفي رواية رزين زيادة: «قال عاصم: أما أنا فلا أنزل في ذِمّةِ كافر، اللهم أَخْبِرْ عَنَّا رسولَكَ، فجعل يرميهم ويقول:\nما عِلَّتي وأنا جَلد نَابلُ ... والقوسُ فيها وتَرٌ عُنَابِلُ»\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَدْفَد) الفَدْفَد: الموضع الذي فيه غِلَظٌ وارتفاع.\n(عالجوه) أي: مارسوه، وأراد به: أنهم خَدَعُوه لِيَتْبَعَهُم، فأبى.\n(ليستحدَّ) الاستحداد: حلق العانة. ⦗٢٦٠⦘\n(قِطْفٌ) القِطْف: العُنْقُود، وهو اسم لكل ما يُقْطَف.\n(شِلْو) الشِّلْو: العضو من أعضاء الإنسان.\n(ممزَّع) الممزَّع: المفرَّق.\n(الظُّلّة): الشيء الذي يُظَلِّل من فوق.\n(الدَّبْر): جماعة النَّحْل.\n(بدَدًا) البَدَد: المتفرِّقون أشتاتًا.\n(صَبرًا) قَتْل الصَّبْر: هو أن يُقْتَل بأي أنواع القتل كان، من غير أن يكون في حرب ولا قتال.\n(نَابِل) النَّابل: الذي معه النَّبل.\n(عُنَابِل) العُنابل: الغليظ.\n_________\n(١) الرجيع في الأصل: اسم للروث، سمي بذلك لاستحالته، والمراد هنا: اسم موضع من بلاد هذيل كانت الوقعة بالقرب منه فسميت به، وغزوة الرجيع كانت في أواخر السنة الثالثة للهجرة.\n(٢) ذكره البخاري تعليقًا ٧ / ٢٩١ في المغازي، باب غزوة الرجيع.\n(٣) هو عاصم بن ثابت بن أبي الأقلح - بالقاف والحاء المهملة - الأنصاري. قال الحافظ في \" الفتح \": كذا في الصحيح: وأمر عليهم عاصم بن ثابت، وفي السيرة أن الأمير عليهم كان مرثد بن أبي مرثد، وما في الصحيح أصح.\n(٤) قال الحافظ في \" الفتح \": قال ابن بطال: هذا يمكن أن يكون الله جعله آية على الكفار وبرهانًا لنبيه لتصحيح رسالته.\n(٥) الذي في نسخ البخاري المطبوعة: ليؤتوا بشيء من جسده يعرفونه.\n(٦) رواه البخاري ٧ / ٢٩١ - ٢٩٥ في المغازي، باب غزوة الرجيع، باب فضل من شهد بدرًا وفي الجهاد، باب هل يستأسر الرجل ومن لم يستأسر، وفي التوحيد، باب ما يذكر في الذات والنعوت وأسامي الله، وأبو داود رقم (٢٦٦٠) و(٢٦٦١) في الجهاد، باب في الرجل يستأسر، ورقم (٣١١٢) في الجنائز، باب المريض يؤخذ من أظفاره وعانته. قال الحافظ في \" الفتح \": وفي الحديث أن للأسير أن يمتنع من قبول الأمان ولا يمكن من نفسه ولو قتل أنفة من أنه يجري عليه حكم كافر، وهذا إذا أراد الأخذ بالشدة، فإن أراد الأخذ بالرخصة فله أن يستأمن، وفيه الوفاء للمشركين بالعهد والتورع عن قتل أولادهم، والتلطف بمن أريد قتله، وإثبات كرامة الأولياء، والدعاء على المشركين بالتعميم، والصلاة عند القتل، وفيه إنشاء الشعر وإنشاده عند القتل، ودلالة على قوة يقين خبيب، وشدته في دينه، وفيه أن الله يبتلي عبده المسلم بما شاء كما سبق في علمه ليثيبه، ولو شاء ربك ما فعلوه، وفيه استجابة دعاء المسلم وإكرامه حيًا وميتًا، وغير ذلك من الفوائد مما يظهر بالتأمل، وإنما استجاب الله له في حماية لحمه من المشركين ولم يمنعهم من قتله كما أراد من إكرامه بالشهادة، ومن كرامته حمايته من هتك حرمته لقطع لحمه، وفيه ما كان عليه مشركو قريش من تعظيم الحرم والأشهر الحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩٤) قال: حدثنا سليمان بن داود. قال: أخبرنا إبراهيم بن سعد (ح) ويعقوب. قال: حدثنا أبي. وفي (٢/٣١٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر والبخاري (٤/٨٢ و٩/١٤٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٥/١٠٠) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم. وفي (٥/١٣٢) قال: حدثني إبراهيم بن موسى. قال: أخبرنا هشام ابن يوسف، عن معمر. وأبو داود (٢٦٦٠) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم، يعني ابن سعد. وفي (٢٦٦١) قال: حدثنا ابن عوف. قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٢٧١) عن عمران بن بكار بن راشد، عن أبي اليمان، عن شعيب.\nثلاثتهم - إبراهيم بن سعد، ومعمر بن راشد، وشعيب بن أبي حمزة - عن ابن شهاب الزهري، عن عمرو بن أبي سفيان الثقفي، فذكره.\n(*) في رواية شعيب: عن الزهري. قال: فأخبرني عبيد الله بن عياض، أن بنت الحارث أخبرته، أنهم حين اجتمعوا استعار منها موسى يستحد بها فأعارته.. فذكر الحديث.\n(*) في رواية إبراهيم بن سعد عند أحمد والبخاري: «عمر بن أسيد بن جارية الثقفي حليف بني زهرة» .\nوفي رواية إبراهيم عند أبي داود: «عمرو بن جارية الثقفي حليف بني زهرة» .\nوفي رواية شعيب عند البخاري وأبي داود: «عمرو بن أبي سفيان بن أسيد بن جارية الثقفي، وكان حليف لبني زهرة» .\nوفي رواية شعيب عند النسائي: «عمر بن أبي سفيان بن أسيد بن جارية الثقفي» .","vol":"8","page":255},{"text":"٦٠٨٦ - (خ) جابر - ﵁ - قال: «الذي قتل خبيبًا: هو أبو سَرْوعة» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٩٦ في المغازي، باب غزوة الرجيع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٠٨٧) حدثنا عبد الله بن محمد، حدثنا سفيان، عن عمرو، سمع جابرا، فذكره.","vol":"8","page":260},{"text":"<span data-type=\"title\" id=toc-1313>غزوة بئر معونة</span>\n٦٠٨٧ - (خ م) أنس بن مالك - ﵁ - قال: «بعثَ رسولُ الله - ﷺ- أقوامًا من بني سُلَيم إلى بني عامر في سبعين» . ⦗٢٦١⦘\nوفي رواية «أن النبيَّ - ﷺ- بعث خاله - أخًا لأمِّ سُلَيم، واسمه: حرام في سبعين راكبًا، فلما قَدِمُوا قال لهم خالي: أَتَقَدَّمُكم، فإن آمنوني حتى أُبَلِّغَهم عن رسولِ الله - ﷺ-، وإلا كنتم مني قريبًا، فتقدَّم، فآمنوه، فبينما يُحدِّثهم عن رسولِ الله - ﷺ-، إذ أَومَؤُوا إلى رجل منهم، فطعنه فأنفذه، فقال: الله أكبر، فُزْتُ وربِّ الكعبة (١)، ثم مالوا على بقية أصحابه، فقتلوهم، إلا رجلًا أعرجَ صَعِد الجبل. قال همام: وأُراه آخرَ معه، فأخبر جبريلُ ﵇ النبيَّ - ﷺ- أنهم قد لَقُوا ربَّهم، فرضي عنهم وأرضاهم، قال: فكُنَّا نقرأُ: «أن بَلِّغوا قومَنا أَنَّا قد لَقِينا رَّبنا، فرضي عَنَّا وأرضانا» ثم نسخ بعدُ، فدعا عليهم أربعين صباحًا على رِعْل وذَكْوان [وبني لِحْيان] وبني عُصَيَّة الذين عَصَوُا الله ورسولَهُ» .\nوفي رواية: «أن رِعلًا وذَكْوَانَ، وبني لِحيان استمدُّوا رسولَ الله - ﷺ-[على عدوّ] فأمدَّهم بسبعين من الأنصار كُنَّا نسمِّيهم: القُراءَ في زمانهم، كانوا يحتطبون بالنهار، ويصلُّون بالليل، حتى إذا كانوا ببئر مَعُونةَ قتلوهم، وغدروا بهم، فبلغ ذلك النَّبيَّ - ﷺ-، فقنتَ شهرًا يدعو في الصبح على أَحياء من العرب، على رِعْل وذَكْوان وعُصيةَ وبني لحيان، قال أنس: ⦗٢٦٢⦘ فقرأنا فيهم قرآنًا، ثم إن ذلك رُفِعَ (٢): بَلِّغوا [عَنَّا] قومَنا ...» وذكره.\nوفي رواية قال: «دعا رسولُ الله - ﷺ- على الذين قَتلوا أصحابَ بئرِ معونَة: ثلاثين صباحًا، يدعو على رِعْل وذَكوان [ولِحيان] وعُصَيَّةَ، عَصَتِ الله ورسولَهُ. قال أنس: فأنزلَ الله ﷿ لنبيِّه في الذين قُتلوا في بئر معونةَ قرآنًا قرأناه، حتى نسخَ بعدُ: أن بلِّغوا قومنا أنْ قد لَقينا رَّبنا، فرضي عنا، ورَضِينا عنه» . أخرجه البخاري ومسلم.\nوللبخاري عن أنس قال: «لما طُعِنَ حَرَامُ بنُ مِلْحان - وكان خالَه - يوم بئر معونة، قال بالدم هكذا، فَنضحَه على وجهه ورأسه، ثم قال: فُزتُ وربِّ الكعبة» .\nولمسلم قال: «جاء ناس إلى النبيِّ - ﷺ-، فقالوا: ابعث معنا رجالًا يعلِّمونا القرآنَ والسُّنَّةَ، فبعث إليهم سبعين رجلًا من الأنصار يقال لهم: القُرَّاءُ، فيهم خالي حَرَام، يقرؤون القرآنَ، ويتدارَسُون بالليل يتعلَّمون وكانوا بالنهار يجيئون بالماء فيضعونه في المسجد، ويحتطبون فيبيعونه، ويشترون به الطعام لأَهل الصُّفَّة والفقراءِ، فبعثهم النبيُّ - ﷺ- إليهم، فعرضوا لهم، فقتلوهم قبل أن يبلُغوا المكان، فقالوا: اللهم أبلغ عَنَّا نَبِيَّنا: أنا قد لَقِيناكَ، ⦗٢٦٣⦘ فَرَضينا عنكَ، ورَضِيتَ عَنَّا، قال: وأتى رجل حَرَامًا - خالَ أنس - من خَلْفِهِ، فطعنه برُمح حتى أَنْفَذَهُ، فقالَ حَرَام: فُزْتُ وربِّ الكعبة، فقال رسولُ الله - ﷺ- لأصحابه: إنَّ إخوانَكم قد قُتلوا، وإنهم قالوا: اللهم بَلِّغْ عنا نبيَّنا: أنَّا قد لَقِينَاكَ، فَرَضِينا عنك، ورَضِيت عنا» .\nوفي رواية للبخاري «أنَّ رسولَ الله - ﷺ- بعثَ خاله - أخًا لأمِّ سُليم - في سبعين راكبًا، وكان رئيسَ المشركين عامرُ بن الطُّفَيل خَيَّر بين ثلاث خصال، فقال: يكونُ لك أهلُ السَّهْل، ولي أَهْلُ المدَرِ، أو أكون خليفتَك، أو أغزوكَ بَأهلِ غَطَفَان بألف وألف، فطُعِن عامر في بيت أُمِّ فلان، فقال: غُدَّة كَغُدَّة البَكر، في بيت امرأة من آل فلان، ائتوني بفرسي، فمات على ظهر فرسه، فانطلق حَرَام أَخو أُمِّ سليم - وهو رجل أعرجُ - ورجل من بني فلان، قال: كونا قريبًا حتى آتيهم، فإن آمنوني كنتم قريبًا، وإِن قتلوني أتيتُم أصحابَكم، فقال: أتؤْمنوني أن أبلِّغ رسالةَ رسولِ الله - ﷺ- ...» وذكر الحديث مثل الأولى.\nوهذه الرواية لم يذكرها الحميديُّ في كتابه، ولهذا الحديث روايات مختصرة، تتضمَّن ذِكْرَ القنوت، وقد ذكرناها في «كتاب الصلاة» من حرف الصاد (٣) . ⦗٢٦٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أهل السهل) أراد بأهل السهل: أهل البادية، فإنه جعل في مقابلها أهل المدر، وأهل المدر: هم أهل المدن والقرى.\n(طُعِنَ) الرجل: إذا رُمِيَ بالطاعون.\n(غُدَّةٌ) غدَّة البعير: الطاعون يطعن الذي يعرض له.\n_________\n(١) أي بالشهادة.\n(٢) أي نسخت تلاوته.\n(٣) رواه البخاري ٧ / ٢٩٦ و٢٩٧ في المغازي، باب غزوة الرجيع، وفي الوتر، باب القنوت قبل الركوع، وفي الجهاد، باب من ينكب أو يطعن في سبيل الله، ومسلم رقم (٦٧٧) في ⦗٢٦٤⦘ المساجد ومواضع الصلاة، باب استحباب القنوت في جميع الصلاة إذا نزلت بالمسلمين نازلة، وفي الإمارة، باب ثبوت الجنة للشهيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٠٩١) حدثنا موسى بن إسماعيل، حدثنا همام، عن إسحاق بن عبد الله بن أبي طلحة، قال: حدثني أنس، فذكره.\nومسلم (٦٧٧) حدثنا يحيى بن يحيى. قال قرأت على مالك، عن إسحاق بن عبد الله بن أبي طلحة، عن أنس بن مالك، فذكره.","vol":"8","page":260},{"text":"<span data-type=\"title\" id=toc-1314>غزوة فَزارة</span>\n٦٠٨٨ - (م د) سلمة بن الأَكوع - ﵁ - قال: «غَزَونا فَزارةَ، وعلينا أبو بكر، أَمّره رسولُ الله - ﷺ -، فلما كان بيننا وبين الماء ساعة أَمَرَنا أبو بكر فَعرّسْنا، ثم شَنَّ الغارةَ، فورَدَ الماءَ فقَتَلَ من قَتل عليه، وسَبَى من سَبَى، وأَنظُرُ إلى عُنُق من الناس فيهم الذَّراريُّ، فخشيتُ أن يسبقوني إلى الجبل، فَرَمَيْتُ بسهم بينهم وبين الجبل، فلما رَأَوُا السَّهْمَ وقفوا، فجئتُ بهم أَسُوقُهم، وفيهم امرأة من بني فزارة، عليها قَشْعٌ من أَدَم - قال: القَشْعُ: النِّطَعُ - معها ابنة لها من أحسن العرب، فَسُقْتُهُم حتى أتيتُ بهم أبا بكر فنفَّلني أبو بكر ابنتَها، فَقَدِمْنا المدينةَ، وما كشفتُ لها ثوبًا، فلقيني رسولُ الله - ﷺ- في السوق، فقال: يا سلمةُ، هبْ لي المرأةَ، ⦗٢٦٥⦘ فقلتُ: يا رسول الله، لقد أعجبتني، وما كشفتُ لها ثوبًا (١)، ثم لقيني رسولُ الله - ﷺ- من الغدِ في السوق، فقال: يا سلمةُ، هب لي المرأةَ، لله أبوكَ، فقلتُ: هي لك يا رسول الله، فوالله ما كشفتُ لها ثوبًا، فبعث بها نبيُّ الله - ﷺ- إلى أهل مكة، ففدى بها ناسًا من المسلمين كانوا أُسِرُوا بمكةَ»، أخرجه مسلم وأبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شن الغارة) الغارة: النهب، وشَنُّها: تفريقها في كل ناحية.\n(عُنق) من الناس، أي: جماعة.\n(قَشْع) القَشْع: الجلد اليابس، وجمعه قِشَع، على غير قياس، لأن واحد قَشْع قَشْعة، مثل بَدْرَة وبِدَر.\n_________\n(١) كناية عند الوقاع.\n(٢) رواه مسلم رقم (١٧٥٥) في الجهاد، باب التنفيل وفداء المسلمين بالأسارى، وأبو داود رقم (٢٦٩٧) في الجهاد، باب الرخصة في المدركين يفرق بينهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٦) قال: حدثنا بهز. وفي (٤/٤٧) مختصرا قال: حدثنا قران بن تمام وفي (٤/٥١) قال: حدثنا هاشم بن القاسم، ومسلم (٥/١٥٠) قال: حدثنا زهير بن حرب، قال: حدثنا عمر بن يونس وأبو داود (٢٦٩٧) قال: حدثنا هارون بن عبد الله، قال: حدثنا هاشم بن القاسم. وابن ماجه (٢٨٤٦) قال: حدثنا علي بن محمد، ومحمد بن إسماعيل، قالا: حدثنا وكيع.\nخمستهم - بهز، وقران، وهاشم، وعمر، ووكيع - عن عكرمة بن عمار، عن إياس بن سلمة، فذكره.","vol":"8","page":264},{"text":"<span data-type=\"title\" id=toc-1315>غزوة الخندق، وهي الأحزاب</span>\nقال البخاري: قال موسى بن عقبة: كانت في شوال سنة أربع (١) . ⦗٢٦٦⦘\n٦٠٨٩ - (خ م ت) أنس بن مالك - ﵁ - قال: «خرج رسولُ الله - ﷺ- إلى الخندق، فإذا المهاجرون والأنصار يَحْفِرُون في غَداة باردة، ولم يكن لهم عبيد يعملون ذلك لهم، فلما رأى ما بهم من النَّصَب والجوع، قال:\nاللهم إن العيشَ عيشُ الآخره ... فاغفرْ للأنصار والمهاجره (٢)\nفقالوا مجيبين له:\nنحنُ الَّذينَ بايعوا محمدا ... على الجهاد ما بقينا أبدا»\nوفي رواية قال: «كانت الأنصار يوم الخندق تقول:\nنحنُ الذين بايعوا محمدا ... على الجهاد ما بقينا أبدا\nفأجابهم النبيُّ - ﷺ-:\nاللهم لا عيش إلا عيش الآخره ... فأكرم الأنصار والمهاجره»\nوفي أخرى قال: «جعل المهاجرون يحفرون الخندق حول المدينة وينقُلون التراب على مُتُونهم، وهم يقولون:\nنحن الذين بايعوا محمدا ... على الإسلام ما بقينا أبدا\nقال: يقول النبيُّ - ﷺ- وهو يجيبهم: ⦗٢٦٧⦘\nاللهمَ لا خيرَ إِلا خيرُ الآخره ... فباركْ في الأنصار والمهاجره\nقال: فيُؤتَوْن (٣) بملء كَفّ (٤) من الشعير، فيُصنَع لهم بِإهَالَةٍ سَنِخَة توضع بين يدي القوم، والقومُ جياع، وهي بَشِعَة في الحَلْق، ولها ريح مُنكرَة» . أخرجه البخاري.\nوله ولمسلم: أن النبيَّ - ﷺ- قال:\nاللهم لا عيشَ إِلا عيشُ الآخرة ... فاغفرْ للأنصار والمهاجره\nومنهم مَن قال: «فأصلحْ»، ومنهم من قال: «فأكرمْ»، وأخرج الترمذي هذا الأخير مثل مسلم (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بإهالة) الإهَالة: كل شيء من الأدهان مما يُؤتَدَم به.\n(سَنِخَة) السَّنِخَة: المُتَغَيِّرة الرائحة مثل الزَّنِخَة.\n(بَشِعة) البَشِع: الكريه الطَّعم.\n_________\n(١) رواه البخاري معلقًا ٧ / ٣٠٢ فقال: وقال موسى بن عقبة: كانت - يعني غزوة الخندق، وهي الأحزاب - في شوال سنة أربع، قال الحافظ في \" الفتح \": هكذا رويناه في مغازيه - يعني موسى بن عقبة - قال: وتابع موسى على ذلك مالك، وأخرجه أحمد عن موسى بن داود عنه، قال الحافظ: وقال ابن إسحاق: كانت في شوال سنة خمس، وبذلك جزم غيره من أهل المغازي، وانظر بقية الكلام عليه في \" الفتح \": ٧ / ٣٠٢.\n(٢) قال الحافظ في \" الفتح \": قال ابن بطال: هو قول ابن رواحة، يعني: تمثل به النبي ﷺ.\n(٣) قال الحافظ في \" الفتح \": قائل ذلك أنس بن مالك، وهو موصول بالإسناد المذكور إليه.\n(٤) روي بالإفراد والتثنية.\n(٥) رواه البخاري ٧ / ٣٠٣ في المغازي، باب غزوة الخندق، وفي الجهاد، باب التحريض على القتال، وباب حفر الخندق، وباب البيعة في الحرب أن لا يفروا، وفي فضائل أصحاب النبي ﷺ، باب دعاء النبي ﷺ: أصلح الأنصار والمهاجرة، وفي الرقاق، باب ما جاء في الرقاق، وفي الأحكام، باب كيف يبايع الإمام الناس، ومسلم رقم (١٨٠٥) في الجهاد، باب غزوة الأحزاب وهي غزوة الخندق، والترمذي رقم (٣٨٥٦) في المناقب، باب مناقب أبي موسى الأشعري ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٦٩) (٢٧٨) قال: حدثنا حجاج. وفي (٣/١٧٢، ٢٧٦) قال: حدثنا محمد بن جعفر. والبخاري (٥/٤٢) قال: حدثنا آدم. ومسلم (٥/١٨٨) قال: حدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر. والترمذي (٣٨٥٧) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي في فضائل الصحابة (٢٠٩) قال: أخبرنا إسحاق بن إبراهيم، عن النضر وفي (٢١٠) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد بن جعفر.\nأربعتهم - حجاج، وابن جعفر، وآدم، والنضر - قالوا: حدثنا شعبة، عن قتادة، فذكره.","vol":"8","page":265},{"text":"٦٠٩٠ - (خ م ت) سهل بن سعد - ﵁ - قال: «جاءنا رسولُ الله - ﷺ- ونحن نَحْفِرُ الخندق، وننقُلُ الترابَ على أكتادِنا (١) - وفي رواية -: على أكتافِنا- فقال النبيُّ - ﷺ-: اللهم لا عيشَ إلا عيشُ الآخرةِ، فاغفر للمهاجرين والأنصارِ» . أخرجه البخاري ومسلم.\nوأَخرجه الترمذي، ولم يذكر «أكتادَنا» (١)، ولا «أكتافنا»، وقال: «ونحن ننقُل الترابَ، فَبَصُرَ بنا، فقال ...» وذكره (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أكتادَنا) الأكتاد: جمع كَتَد، وهو ما بين الكاهل إلى الظهر.\n_________\n(١) في المطبوع: أكبادنا، وهو تصحيف.\n(٢) رواه البخاري ٧ / ٣٠٢ و٣٠٣ في المغازي، باب غزوة الخندق، وفي فضائل أصحاب النبي ﷺ، باب دعاء النبي ﷺ: أصلح الأنصار والمهاجرة، وفي الرقاق، باب ما جاء في الرقاق، ومسلم رقم (١٨٠٤) في الجهاد، باب غزوة الأحزاب وهي غزوة الخندق، والترمذي رقم (٣٨٥٥) في المناقب، باب مناقب أبي موسى الأشعري ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٣٢) قال: حدثنا قتيبة بن سعيد. والبخاري (٥/٤٢) قال: حدثني محمد بن عبيد الله. وفي (٥/١٣٧) قال: حدثنا قتيبة. ومسلم (٥/١٨٨) قال: حدثنا عبد الله بن مسلمة القعنبي. والنسائي في فضائل الصحابة (٢٠٧) قال: أخبرنا قتيبة بن سعيد.\nثلاثتهم - قتيبة، ومحمد بن عبيد الله، والقعنبي - قالوا: حدثنا عبد العزيز بن أبي حازم.\n٢- وأخرجه البخاري (٨/١٠٩) قال: حدثني أحمد بن المقدام. والترمذي (٣٨٥٦) قال: حدثنا محمد بن عبد الله بن بزيع. كلاهما - أحمد بن المقدام، ومحمد بن عبد الله - قالا: حدثنا الفضيل بن سليمان.\nكلاهما - عبد العزيز، والفضيل - عن أبي حازم، فذكره.","vol":"8","page":268},{"text":"٦٠٩١ - (خ م) البراء بن عازب - ﵁ - قال: رأيتُ النبيَّ - ﷺ- ينقُلُ معنا الترابَ، وهو يقول:\nواللهِ لولا الله ما اهتدينا ... ولا صُمْنا ولا صَلَّينا\nومنهم من يقول: ولا تصدَّقنا ولا صلَّيْنا.\nفأنْزِلَنْ سكينة علينا ... وثَبِّت الأقدام إِنْ لاقينا ⦗٢٦٩⦘\nوالمشركون قد بَغَوْا علينا ... إذا أرادوا فِتْنَة أَبَيْنا\nويرفع بها صوته (١) .\nوفي رواية: «ولقد وَارَى الترابُ بياضَ بَطْنِهِ» . أخرجه البخاري ومسلم.\nوللبخاري قال: «كان رسولُ الله - ﷺ- ينقُلُ الترابَ يوم الخندق حتى اغْمَرَّ بطنُه- أو اغْبَرَّ بطنُهُ (٢) - زاد في رواية: حتى وَارَى عَنِّي الغبارُ جِلْدَةَ بطنه، وكان كثيرَ الشَعر (٣)، فسمعته يرتجز بكلمات لابن رَوَاحَةَ، ثم اتفقا - ويقول: والله لولا الله ما اهتدينا. وذكر الحديث.\nقال: ويرفع بها صوته: أَبَيْنا، أبينا» (٤) . ⦗٢٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اغمرَّ بطنه) أي: وارى التراب جلده وسَتَره.\n_________\n(١) أي في كلمة \" أبينا \".\n(٢) قال الحافظ في \" الفتح \": كذا قع بالشك بالغين المعجمة فيهما، فأما التي بالموحدة، فواضح من الغبار، وأما التي بالميم، فقال الخطابي: إن كانت محفوظة فالمعنى: وارى التراب جلدة بطنه، ومنه غمار الناس، وهو جمعهم إذا تكاثف ودخل بعضهم في بعض، قال: وروي \" أعفر \" بمهملة وفاء، والعفر بالتحريك: التراب، وقال عياض: وقع للأكثر بمهملة وفاء ومعجمة موحدة، فمنهم فيهما من ضبطه بنصب \" بطنه \" ومنهم من ضبطه برفعها وعند النسفي: حتى غبر بطنه أو اغبر بمعجمة فيهما وموحدة، ولأبي ذر وأبي زيد: حتى اغمر، ولا وجه لها إلا أن يكون بمعنى ستر كما في الرواية الأخرى: حتى وارى عني التراب بطنه، قال: وأوجه هذه الروايات \" اغبر \" بمعجمة وموحدة ورفع \" بطنه \".\n(٣) قال الحافظ في \" الفتح \": ظاهر هذا أنه كان كثير شعر الصدر، وليس كذلك، فإن في صفته ﷺ أنه كان دقيق المسربة، أي: الشعر الذي في الصدر إلى البطن، فيمكن أن يجمع بأنه مع دقته كثيرًا، أي: لم يكن منتشرًا، بل كان مستطيلًا، والله أعلم.\n(٤) رواه البخاري ٧ / ٣٠٨ و٣٠٩ في المغازي، باب غزوة الخندق، وفي الجهاد، باب حفر الخندق، وباب الرجز في الحرب ورفع الصوت في حفر الخندق، وفي القدر، باب ما كنا لنهتدي لولا أن هدانا الله، وفي التمني، باب قول الرجل: لولا الله ما اهتدينا، ومسلم رقم (١٨٠٣) في الجهاد، باب غزوة الأحزاب وهي الخندق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢٨٢) قال: حدثنا عفان، قال: حدثنا عمر بن أبي زائدة.\n٢- وأخرجه أحمد (٤/٢٨٥، ٢٩١) قال: حدثنا عفان. وفي (٤/٢٩١) قال: حدثنا محمد بن جعفر. والدارمي (٢٤٥٩) قال: أخبرنا أبو الوليد. والبخاري (٤/٣١) قال: حدثنا أبو الوليد. وفي (٤/٣١) قال: حدثنا حفص بن عمر. وفي (٥/١٣٩) قال: حدثنا مسلم بن إبراهيم. وفي (٩/١٠٤) قال: حدثنا عبدان، قال: أخبرني أبي ومسلم (٥/١٨٧) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وفي (٥/١٨٨) قال: حدثنا محمد بن المثنى، قال: دحثنا عبد الرحمن بن مهدي. والنسائي في الكبرى تحفة الأشراف (١٨٧٥) عن علي بن الحسين الدرهمي، عن أمية بن خالد.\nثمانيتهم - عفان، وابن جعفر، وأبو الوليد، وحفص، ومسلم، وعثمان والد عبدان، وابن مهدي، وأمية - عن شعبة.\n٣- وأخرجه أحمد (٤/٢٩١) قال: حدثنا معاوية، قال: حدثنا أبو إسحاق، عن سفيان.\n٤- وأخرجه أحمد (٤/٣٠٠) قال: حدثنا وكيع. وفي (٤/٣٠٢) قال: حدثنا حسين بن محمد. قالا: وكيع، وحسين -: حدثنا إسرائيل.\n٥- وأخرجه البخاري (٤/٧٨) قال: حدثنا مسدد، قال: حدثنا أبو الأحوص.\n٦- وأخرجه البخاري (٥/١٤٠) قال: حدثني أحمد بن عثمان، قال: حدثنا شريح بن مسلمة، قال: حدثني إبراهيم بن يوسف، قال: حدثني أبي.\n٧- وأخرجه البخاري (٨/١٥٨) قال: حدثنا أبو النعمان، قال: أخبرنا جرير بن حازم.\n٨- وأخرجه النسائي في عمل اليوم والليلة (٥٣٣) قال: أخبرنا عبد الحميد بن محمد، قال: حدثنا مخلد، قال: حدثنا يونس.\nثمانيتهم - عمر، وشعبة، وسفيان، وإسرائيل، وأبو الأحوص، ويوسف، وجرير، ويونس - عن أبي إسحاق، فذكره.","vol":"8","page":268},{"text":"٦٠٩٢ - (م) يزيد بن شريك (١) - ﵀ - قال: «كُنَّا عند حُذَيفة، فقال رجل: لو أدركتُ رسولَ الله - ﷺ-، قاتلتُ معه وأَبْلَيْتُ، فقال حُذَيفةُ: أنتَ كنتَ تفعل ذلك؟ لقد رأيتُنا مع رسول الله - ﷺ- ليلةَ الأحزاب، وأَخَذَتْنا ريح شديدة وقُرّ، فقال رسولُ الله - ﷺ-: ألا رجل يأتيني بخبر القوم جعله الله معي يوم القيامة؟ فسكتْنا، فلم يُجِبْه منا أحد، ثم قال: ألا رجل يأتيني بخبر القوم جعله الله معي يوم القيامة؟ [فسكتنا]، فلم يُجِبْه منا أحد، [ثم قال: ألا رجل يأتيني بخبر القوم جعله الله معي يوم القيامة؟ فسكتْنا، فلم يجبه منا أحد]، فقال: قم يا حذيفةُ [فَائْتِنا بخبر القوم] فلم أَجد بُدًّا إذ دعاني باسمي إلا أن أقومَ، قال: اذهب، فائتني بخبر القوم، ولا تَذْعَرْهم عليَّ (٢)، فلما وَلَّيْتُ من عنده جعلتُ كأنما أمشي في حمَّام حتى أتيتُهم، فرأيت أبا سفيان يَصْلِي ظهره بالنار، فوضعتُ سهمًا في كَبِد القوس، فأردت أن أرميَهُ، فذكرتُ قولَ رسول الله - ﷺ-: لا تَذْعَرْهم عليَّ، ولو رميتُهُ لأصبتُه، فرجعتُ وأنا أمشي في مثل الحمّام، فلما أتيتُه، ⦗٢٧١⦘ فأخبرتُهُ خبر القوم، وفرغتُ، قُرِرْتُ فألبَسَني رسولُ الله - ﷺ- من فَضْل عباءَة كانت عليه يُصَلِّي فيها. فلم أَزلْ نائمًا حتى أصبحتُ، فلما أصبحت قال: قم يا نَوْمَان» . أخرجه مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَصْلِي ظهره) صليت اللحم أصْلِيه صَلْيًا: إذا شويته، وصليت الرجل نارًا: إذا أدخلته فيها، فجعلته يصلاها، والمراد به هاهنا: إدْفاء ظهره بالنار.\n(كَبِدُ القَوْس): وسطها.\n(قُرِرْت) أقرّ: أي أصابني القُرُّ، وهو البرد.\n(يا نَوْمان) النَّوْمان: كثير النوم، قال الجوهري: وهو مختص بالنداء.\n_________\n(١) في المطبوع: يزيد بن شريد، وهو خطأ، والتصحيح من \" صحيح مسلم \" وكتب الرجال.\n(٢) أي: لا تفزعهم علي ولا تحركهم علي.\n(٣) رقم (١٧٨٨) في الجهاد، باب غزوة الأحزاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٧٨٨) حدثنا زهير بن حرب، وإسحاق بن إبراهيم، جميعا عن جرير، قال زهيرة حدثنا جرير، عن الأعمش، عن إبراهيم التيمي، عن أبيه، قال، فذكره.","vol":"8","page":270},{"text":"٦٠٩٣ - (خ) سليمان بن صُرَد - ﵁ - قال: «سمعتُ رسولَ الله - ﷺ- يقول: - حين أَجْلى الأحزابَ عنه - الآن نَغْزُوهم، ولا يغزونا، نحن نسير إِليهم (١)» أخرجه البخاري (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": وفيه علم من أعلام النبوة، فإنه ﷺ اعتمر في السنة المقبلة، فصدته قريش عن البيت، ووقعت الهدنة بينهم إلى أن نقضوها، فكان ذلك سبب فتح مكة، فوقع الأمر كما قال ﷺ، قال: وأخرج البزار بإسناد حسن من حديث جابر شاهدًا لهذا الحديث، ولفظه: أن النبي ﷺ قال يوم الأحزاب وقد جمعوا له جموعًا كثيرة: لا يغزونكم بعد هذا أبدًا، ولكن أنتم تغزونهم.\n(٢) ٧ / ٣١١ في المغازي، باب غزوة الخندق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤١١٠) حدثني عبد الله بن محمد، حدثنا يحيى بن آدم، حدثنا إسرائيل، سمعت أبا إسحاق، يقول: سمعت سليمان بن صرد يقول، فذكره.","vol":"8","page":271},{"text":"٦٠٩٤ - (خ) عبد الله بن عمر - ﵄ - قال: «أولُ مَشْهَد شهدتُهُ [يومُ] الخَندقِ (١)» . أخرجه البخاري (٢) .\n_________\n(١) أي: باشرت في القتال.\n(٢) ٧ / ٣٠٩ في المغازي، باب غزوة الخندق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤١٠٧) حدثني عبدة بن عبد الله، حدثنا عبد الصمد، عن عبد الرحمن، هو ابن عبد الله بن دينار عن أبيه، أن ابن عمر فذكره.","vol":"8","page":272},{"text":"مرجع النبي ﷺ وخروجه إلى بني قريظة ومحاصرته إياهم\n٦٠٩٥ - (خ م) عائشة - ﵂ - قالت: «لما رجعَ رسولُ الله - ﷺ- من الخندق، ووضعَ السلاحَ واغتسل، أتاه جبريل فقال: قد وضعتَ السلاح؟ والله ما وضعناه، اخرج إليهم، قال: فإلى أين؟ قال: هاهنا- وأشار إلى بني قريظة - فخرج النبيُّ - ﷺ- إليهم» .\nوفي رواية قالت: «أُصِيبَ سعد يومَ الخندق، رماه رجل من قريش يقال له: حِبَّان بن العَرِقة، رماه في الأكْحَل، فضربَ عليه رسولُ الله - ﷺ- خَيْمة في المسجد، ليعودَهُ من قريب، فلما رجع رسولُ الله - ﷺ- من الخندق، وضع السلاح واغتسل، فأتاه جبريلُ وهو يَنْفُض رأسه من الغبار، فقال: قد وضعتَ السلاح؟ والله ما وضعتُه، اخرج إليهم، فقال النبيُّ - ﷺ- فأين؟ فأشار إلى بني قريظة، فأتاهم رسولُ الله - ﷺ-، فنزلوا على حُكْمِهِ، فردَّ الحُكْمَ إلى سعد، قال: فإني أحْكُمُ فيهم: أن تُقْتَل المقاتِلةُ، وأن تُسْبى النساءُ والذُّرِّيَّةُ، وأن تُقسَمَ أموالُهم»، قال هشام: ⦗٢٧٣⦘ فأخبرني أبي عن عائشة أن سعدًا قال: «اللهم إنكَ تعلم أنه ليس أحد أحبَّ إليَّ أن أُجاهدَهم فيك من قوم كذَّبوا رسولَك وأخرجوه، اللهم فإني أظنّ أنك قد وضعتَ الحربَ بيننا وبينهم، فإن كان بقي من حرب قريش شيء فأبقني [لهم] حتى أجاهدَهم فيك، وإن كنتَ وضعتَ الحرب فافْجُرْها واجعل موتي فيها، فانفجرتْ من لَبّته، فلم يَرُعْهم - وفي المسجد خيمة من بني غِفار - إلا الدمُ يسيل إليهم، فقالوا: يا أهل الخيمة، ما هذا الذي يأتينا من قِبَلكم؟ فإذا سعد يَغْذُو جُرحُه دمًا، فمات منها» . أخرجه البخاري.\nوأخرج مسلم إلى قوله: «وتُقْسَمَ أموالُهم»، ولم يسمّ فيها اسمَ ابنِ العَرِقة، إنَّمَا قال: «رماه رجل من قريش: ابنُ العَرِقَةِ»، وقال فيه: «والله ما وضعناه»، وقال عن هشام: «قال أبي: فأُخبِرتُ أنَّ رسول الله - ﷺ- قال: لقد حَكَمْتَ فيهم بِحُكْمِ الله» .\nوله في أخرى عن هشام قال: «أخبرني أبي عن عائشةَ أن سعدًا قال: - وتحجَّر كَلْمُه للبُرْءِ - فقالَ: اللهم إنك تعلم أنه ليس أحد أحَبَّ إليَّ أن أُجاهدَ فيك من قوم كَذَّبوا رسولكَ وأخرجوه، اللهم فإن كان بقي من حرب قريش شيء فأبقني أجاهدْهم فيك، اللهم فإني أظنُّ أنكَ قد وضعتَ الحرب بيننا وبينهم، فإن كنتَ قد وَضَعْتَ الحرب بيننا وبينهم فافْجُرها، واجعل موتي فيها، فانفجرت من لَبَّته ... وذكر باقيه ... إلى قوله: فمات فيها» . ⦗٢٧٤⦘\nوفي رواية له قال بهذا الإسناد نحوه، غير أنه قال: «فانفجرت من ليلته (١)، قال: فما زال يسيل حتى مات»، وزاد في الحديث قال: فذاك حين يقول الشاعر:\nألا يا سعد، سعد بني معاذ ... فما فعلت (٢) قريظة والنضير؟\nلعمرك إن سعد بني معاذ ... غداة تحملوا لَهُوَ الصبور\nتركتم قِدْرَكم (٣) لا شيء فيها ... وقدر القوم حامية تفور (٤)\nوقد قال الكريم (٥) أبو حباب ... أقيموا قينقاع ولا تسيروا\nوقد كانوا (٦) ببلدتهم ثقالًا (٧) ... كما ثقلت بميطان (٨) الصخور (٩) ⦗٢٧٥⦘\nهذا الشعر لم يذكره الحميديُّ في كتابه.\nوأخرج أبو داود من أوله طرفًا في «باب عيادة المريض مرارًا»، وهذا لفظه: قال: «لما أُصِيب سعدُ بنُ معاذ يوم الخندق رماه رجل في الأكْحَلِ، فضرب عليه رسولُ الله - ﷺ- خيمة في المسجد ليعودَه من قريب» . وأخرج النسائي أيضًا مثلَ أبي داود (١٠) .\nوحيث اقتصرا على هذا القدر لم نُثْبِتْ لهما علامة، وقد ذكرنا ما أخرجاه في عيادة المريض من «كتاب الصحبة (١١)» من حرف الصاد.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في الأكْحَل) الأكْحَل: عِرْقٌ في وسط اليد يكثر فَصْدُه.\n(فلم يَرُعْهُم إلا كذا) أي: لم يفزعهم إلا هو، والرَّوْع: الفزَع.\n(يَغْذُو) غذا الجرح - بالذال المعجمة - يغذو غَذْوًا: إذا سال دمًا.\n(تَحَجَّر كَلْمُه) الكَلْم: الجُرْح، وتحجُّره: اشتداده وقوته، أي: صار مثل الحجر قويًا لا وجع به.\n_________\n(١) قال الحافظ في \" الفتح \": وفي رواية الكشميهني: من ليلته، وهو تصحيف.\n(٢) قال النووي في \" شرح مسلم \": هكذا هو في معظم النسخ، وكذا حكاه القاضي عن المعظم، وفي بعضها: لما فعلت، باللام، بدل الفاء، وقال: وهو الصواب والمعروف في السير.\n(٣) أراد بقوله: تركتم قدركم: الأوس، لقلة حلفائهم، فإن حلفاءهم قريظة، وقد قتلوا.\n(٤) أراد بقوله: وقدر القوم حامية تفور: الخزرج، لشفاعتهم في حلفائهم بني قينقاع حتى من عليهم النبي ﷺ وتركهم لعبد الله بن أبي بن سلول، وهو أبو حباب المذكور في البيت الذي يليه.\n(٥) في المطبوع: وقد قال الكريب، وهو تحريف.\n(٦) أي: بنو قريظة.\n(٧) أي: راسخين من كثرة مالهم من القوة والنجدة والمال كما رسخت الصخور، وهي الحجارة الكبار بتلك البلدة.\n(٨) اسم جبل من أرض الحجاز في ديار بني مزينة.\n(٩) إنما قصد الشاعر تحريض سعد على استبقاء بني قريظة حلفائه، ويلومه على حكمه فيهم، ويذكره بفعل عبد الله بن أبي بن سلول، ويمدحه لشفاعته في حلفائهم بني قينقاع.\n(١٠) رواه البخاري ٧ / ٣١٣ في المغازي، باب مرجع النبي ﷺ من الأحزاب ومخرجه إلى بني قريظة، وفي الجهاد، باب الغسل بعد الحرب والغبار، ومسلم رقم (١٧٦٩) في الجهاد، باب جواز قتال من نقض العهد، وأبو داود رقم (٣١٠١) في الجنائز، باب في العيادة مرارًا، والنسائي ٢ / ٤٥ في المساجد، باب ضرب الخباء في المساجد.\n(١١) في المطبوع: من كتاب الصحة، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤١١٧) حدثني عبد الله بن أبي شيبة، حدثنا ابن نمير، عن هشام، عن أبيه، عن عائشة، فذكرته. وأخرجه مسلم (١٧٦٩) حدثنا أبو بكر بن أبي شيبة، ومحمد بن العلاء الهمداني كلاهما، عن ابن نمير، قال ابن العلاء: حدثنا ابن نمير، حدثنا هشام، عن أبيه، عن عائشة، فذكرته.","vol":"8","page":272},{"text":"٦٠٩٦ - (خ م) عبد الله بن عمر - ﵄ - «أن النبيَّ - ﷺ- لما رجع من الأحزاب قال: لا يُصَلِّينَّ أحد العصرَ (١) إلا في بني قُريظة، فأدرك بعضُهم العصرَ في الطريق، فقال بعضهم: لا نُصلي حتى نأتيَها، وقال بعضهم: بل نصلي، لم يُرِدْ ذلك منا، فذُكر للنبيِّ - ﷺ-، فلم يُعَنِّفْ أحدًا منهم» . أخرجه البخاري ومسلم (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": كذا وقع في جميع النسخ عند البخاري، ووقع في جميع النسخ عند مسلم \" الظهر \"، مع اتفاق البخاري ومسلم على روايته عن شيخ واحد بإسناد واحد، وقد وافق مسلمًا أبو يعلى وآخرون، وكذلك أخرجه ابن سعد عن أبي عتبان مالك بن إسماعيل عن جويرية بلفظ الظهر، وابن حبان من طريق أبي عتبان كذلك، ولم أره من رواية جويرية إلا بلفظ الظهر، غير أن أبا نعيم في \" المستخرج \" أخرجه من طريق أبي حفص السلمي عن جويرية فقال: العصر، وأما أصحاب المغازي، فاتفقوا على أنها العصر ...، وانظر تتمة الكلام عليه في \" الفتح \" ٧ / ٣١٤ - ٣١٦.\n(٢) رواه البخاري ٧ / ٣١٣ في المغازي، باب مرجع النبي ﷺ من الأحزاب، وفي صلاة الخوف، باب صلاة الطالب والمطلوب راكبًا وإيماءً، ومسلم رقم (١٧٧٠) في الجهاد، باب المبادرة بالغزو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٩، ٥/١٤٣)، ومسلم (٥/١٦٢) كلاهما - البخاري، ومسلم- عن عبد الله بن محمد بن أسماء الضبعي، قال: حدثنا جويرية بن أسماء، عن نافع، فذكره.","vol":"8","page":276},{"text":"٦٠٩٧ - (خ) أنس بن مالك - ﵁ - قال: «كأني أنظر إِلى الغُبارِ سَاطِعًا في زُقاق بني غَنْم، موكبُ جبريل، حين سار رسولُ الله - ﷺ- إلى بني قريظةَ» . أخرجه البخاري (١) .\n_________\n(١) رواه البخاري ٧ / ٣١٣ في المغازي، باب مرجع النبي ﷺ من الأحزاب، وفي بدء الخلق، باب ذكر الملائكة، وفي المطبوع، أخرجه البخاري ومسلم، وقد رمز له في أوله: بـ خ م، وليس الحديث عند مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤١١٨) حدثنا موسى، حدثنا جرير بن حازم، عن حميد بن هلال، عن أنس، فذكره.","vol":"8","page":276},{"text":"٦٠٩٨ - (ت) جابر بن عبد الله - ﵄ - «أنَّ سعدَ بنَ معاذ رُمِيَ يوم الأحزاب، فقطعوا أَكْحَلَه - أو أَبْجَلَه - فَحسَمه رسولُ الله - ﷺ- بالنار، فانْتَفَخَتْ يدُه، فتركه، فَنَزَفه الدمُ، فحسمه أخرى، فانتفخت يده، فلما رأى ذلك قال: اللهم لا تُخْرِجْ نفسي حتى تُقِرَّ عيني من بني قريظة، فاستمسك عِرْقُه، فما قَطَر قَطْرَة حتى نزلوا إِلى رسولِ الله - ﷺ- على حكمه، فَحكَم فيهم: أن يُقْتَل رجالهم، وتُسْتَحْيا نساؤهم، يستعين بهنَّ المسلمون، فقال رسولُ الله - ﷺ-: أَصَبْتَ حُكْمَ الله فيهم، وكانوا أربعمائة، قال: فلما فرغ من قتلهم انْفَتَقَ عِرْقُه، فمات» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبجله) الأبْجَلُ: عرق، وهو من الفرس والبعير بمنزلة الأكحل من الإنسان.\n(فَحَسَمه) الحَسْمُ: الكيُّ لينقطع الدم.\n(تُستحيا) الاستحياء: الإبقاء، وهو استفعال من الحياة.\n_________\n(١) رقم (١٥٨٢) في السير، باب في النزول على الحكم، وقال الترمذي: هذا حديث حسن صحيح وهو كما قال، قال الترمذي: وفي الباب عن أبي سعيد وعطية القرظي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٥٨٢) حدثنا قتيبة، حدثنا الليث، عن أبي الزبير، عن جابر، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح.","vol":"8","page":277},{"text":"٦٠٩٩ - (خ م د) أبو سعيد الخدري - ﵁ - قال: «نزل أهل قريظة على حكم سعد بن معاذ، فأرسل رسولُ الله - ﷺ- إلى سعد، فأتى ⦗٢٧٨⦘ على حمار، فلما دنا من المسجد - وقال مسلم: قريبًا من المسجد - قال للأنصار: قوموا إلى سيّدِكم - أو قال: خيرِكم- فقال: هؤلاءِ نزلوا على حُكْمِكَ، فقال: تُقتَل مُقاتِلتُهم، وتُسْبَى ذَرارِيهم، فقال رسولُ الله - ﷺ-: قضيتَ بحكمِ الله، وربما قال: بحكم المَلِكِ» .\nولمسلم: «لقد حَكَمْتَ فيهم بحكم الله» .\nوقال مرة: «بحكم الملك» . أخرجه البخاري ومسلم.\nوأخرج أبو داود إلى قوله: «خيركم» .\nوفي رواية: «على حمار أقمَرَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أقمر) الأقمر من الألوان: هو الأبيض، يقال: حمار أقمر.\n_________\n(١) رواه البخاري ٧ / ٣١٦ و٣١٧ في المغازي، باب مرجع النبي ﷺ من الأحزاب، وفي الجهاد، باب إذا نزل العدو على حكم رجل، وفي فضائل أصحاب النبي ﷺ، باب مناقب سعد بن معاذ، وفي الاستئذان، باب قول النبي ﷺ: قوموا إلى سيدكم، ومسلم رقم (١٧٦٨) في الجهاد، باب جواز قتل من نقض العهد، وأبو داود رقم (٥٢١٥) و(٥٢١٦) في الأدب، باب ما جاء في القيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٢) قال: حدثنا محمد. وفي (٣/٢٢) قال: حدثنا عبد الرحمن بن مهدي، وفي (٣/٢٢) قال: حدثنا حجاج. وفي (٣/٢٢، ٧١) قال: حدثنا عفان. وعبد بن حُميد (٩٩٥) قال: حدثني سليمان بن حرب،. والبخاري (٤/٨١) قال: حدثنا سليمان بن حرب، وفي (٥/٤٤) وفي الأدب المفرد (٩٤٥) قال: حدثنا محمد بن عَرْعَرَة. وفي (٥/١٤٣) قال: حدثني محمد بن بشار، قال: حدثنا غُنْدَر. وفي (٨/٧٢) قال: حدثنا أبو الوليد. ومسلم (٥/١٦٠) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن المُثنى، وابن بشار. ثلاثتهم عن محمد بن جعفر غُنْدَر. (ح) وحدثنا زهير بن حرب، قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٥٢١٥) قال: حدثنا حفص بن عمر. وفي (٥٢١٦) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي في فضائل الصحابة (١١٨) قال: أخبرنا عمرو بن علي، عن محمد. وفي الكبرى تحفة الأشراف (٣٩٦٠) عن إسماعيل بن مسعود، عن خالد بن الحارث.\nتسعتهم - محمد بن جعفر غندر، وعبد الرحمن، وحجاج، وعفان، وسليمان بن حرب، ومحمد بن عَرْعَرَة، وأبو الوليد، وحفص، وخالد- عن شُعبة، عن سعد بن إبراهيم، قال: سمعت أبا أمامة بن سهل، فذكره.","vol":"8","page":277},{"text":"٦١٠٠ - (ت د س) عطية القرظي - ﵁ - قال: «عُرِضْنا على رسولِ الله - ﷺ- يومَ قريظةَ، فكلُّ من أنْبَت قُتِل، وكلُّ من لَم يُنبِتْ خُلِّيَ سبيلُه، فكنتُ ممن لم يُنْبِتْ، فَخُلِّيَ سبيلي» . أخرجه الترمذي وأبو داود والنسائي.\nوللنسائي قال: «كنتُ يومَ حُكمِ سعد في بني قريظة غلامًا، ⦗٢٧٩⦘ فَشَكُّوا فيَّ، فلم يجدوني أنبتُّ، فَاسْتُبْقِيتُ، فها أنذا بين أظهركم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنبتُّ) أراد بالإنبات: نبات شعر العانة، فجعله علامة على البلوغ، وليس ذلك حدًّا إلا في أهل الشرك عند الأكثرين، وقال أحمد بن حنبل - ﵀ -: الإنبات: حدٌّ يقام به الحدُّ على من أنبت، ويحكى مثل ذلك عن مالك - ﵀-: فأما مَن جعله مخصوصًا بأهل الشرك: فيشبه أن يكون أن أهل الشرك لا يوقف على بلوغهم من جهة السن، ولا يمكن الرجوع إلى قولهم لأنهم مُتهمون في ذلك لدفع القتل عنهم، وأداء الجزية، وغير ذلك من الأحكام، بخلاف المسلمين، فإنهم يمكن أن تعرف أوقاتُ [بلوغهم] [و] ولادتهم.\n_________\n(١) رواه أبو داود رقم (٤٤٠٤) و(٤٤٠٥) في الحدود، باب في الغلام يصيب الحد، والترمذي رقم (١٥٨٤) في السير، باب ما جاء في النزول على الحكم، والنسائي ٦ / ١٥٥ في الطلاق، باب متى يقع طلاق الصبي، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، قال الترمذي: والعمل على هذا عند بعض أهل العلم أنهم يرون الإنبات بلوغًا إن لم يعرف احتلامه ولا سنه، وهو قول أحمد وإسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٨٨) قال: حدثنا سفيان، وأحمد (٤/٣١٠) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٤/٣٨٣، ٥/٣١١) قال: حدثنا هُشيم بن بشير، وفي (٤/٣٨٣، ٥/٣٨٣) قال: حدثنا سفيان. والدارمي (٢٤٦٧) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان. وأبو داود (٤٤٠٤) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وفي (٤٤٠٥) قال: حدثنا مُسدد، قال: حدثنا أبو عوانة. وابن ماجة (٢٥٤١) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع، عن سفيان. وفي (٢٥٤٢) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. والترمذي (١٥٨٤) قال: حدثنا هناد، قال: حدثنا وكيع، عن سفيان. والنسائي (٦/١٥٥) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. وفي (٨/٩٢) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا شعبة. وفي الكبرى (الورقة/١١٥ - ب) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. (ح) وأخبرنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان.\nخمستهم - سفيان بن عُيينة، وسفيان الثوري، وهُشيم بن بشير، وأبو عوانة، وشعبة- عن عبد الملك بن عمير، فذكره.","vol":"8","page":278},{"text":"٦١٠١ - (د) عائشة - ﵂ - قالت: «لم يُقتَل من نساء بني قريظة إلا امرأة واحدة، إنها لَعندي تَحَدَّثُ، وتضحك ظَهْرًا وبَطْنًا، ورسولُ الله - ﷺ- يقتلُ رجالهم بالسيوف، إذ هتف بها هاتف باسمها: أين ⦗٢٨٠⦘ فلانة؟ قالت: أنا، فقلتُ: وما شأنكِ؟ قالت: حَدَث أَحْدَثْتُه، فانْطُلِق بها فضُرِبَ عنقُها، فما أنْسى عجبًا منها: أنها كانت تَضْحَكُ ظَهْرًا وبَطْنًا، وقد علمتْ أنها تُقْتَلُ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَدَث) قال الخطابي: يقال: إن الحدث الذي أحدثته: أنها شتمت النبي - ﷺ-.\n_________\n(١) رقم (٢٦٧١) في الجهاد، باب في قتل النساء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٧١) حدثنا عبد الله بن محمد النفيلي، ثنا محمد بن سلمة، عن محمد بن إسحاق، حدثني محمد بن جعفر بن الزبير، عن عروة بن الزبير، عن عائشة، فذكرته.","vol":"8","page":279},{"text":"٦١٠٢ - (خ م) أنس بن مالك - ﵁ - قال: «كان الرجل يجعلُ للنبيِّ - ﷺ- النَّخلات، حتى افْتَتَحَ قريظةَ والنضيرَ، فكان بعد ذلك يردُّ عليهم» .\nأخرجه البخاري، وهو طرف من حديث قد أخرجه هو ومسلم، وقد تقدَّم ذِكْرُه في «كتاب السخاء» من حرف السين (١) .\n_________\n(١) تقدم الحديث وتخريجه رقم (٢٩٨٩) ج / ٥ ص / ١١ فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه رقم (٢٩٨٩) فليراجع.","vol":"8","page":280},{"text":"<span data-type=\"title\" id=toc-1316>غزوة ذات الرِّقاع</span>\nقال البخاري: وهي غزوة محارب خصفة (١) من بني ثعلبة، من غطفان، فنزل نخلًا، وهي بعد خيبر، لأن أبا موسى جاء بعد خيبر (٢) ⦗٢٨١⦘\nقال (٣): وقال أبو هريرة: \" صليت مع رسول الله - ﷺ- في غزوة نجد صلاة الخوف \" وإنما جاء أبو هريرة إلى النبي - ﷺ - أيام خيبر (٤) .\n٦١٠٣ - (خ م) جابر بن عبد الله - ﵄ - «أن رسولَ الله - ﷺ- صلّى بأصحابه في الخوف غزوة السابعة: غزوةَ ذات الرِّقاع» .\nأخرجه البخاري ومسلم (٥)، وقد تقدَّم لهما طُرُق طويلة تتضمَّن ذِكْر صلاةِ الخوف، وذكرناها في «كتاب الصلاة»، من حرف الصاد.\nقال البخاري: وقال ابنُ عباس: «صلَّى رسولُ الله - ﷺ-[صلاةَ] الخوف بذي قَرَد» (٦) .\nوفي رواية عن جابر قال: «خرج النبيُّ - ﷺ- إِلى ذات الرِّقَاعِ من ⦗٢٨٢⦘ نخل، فلقَي جمعًا من غَطَفان، فلم يكن قِتال، وأخاف الناسُ بعضهم بعضًا، فصلَّى رسولُ الله - ﷺ- ركعتي الخوف» (٧) .\nوفي أُخرى عن أبي موسى: أن جابرًا حدَّثهم: «صلى النبيُّ - ﷺ- بهم يوم مُحارِبَ وثعلبة» (٨) .\n_________\n(١) هو خصفة بن قيس بن غيلان بن إلياس بن مضر، ومحارب هو ابن خصفة.\n(٢) ذكره البخاري تعليقًا ٧ / ٣٢٢ في المغازي، باب غزوة ذات الرقاع، قال الحافظ في \" الفتح \": هكذا استدل به - أي البخاري - وقد ساق حديث أبي بعد قليل، وهو استدلال صحيح.\n(٣) يعني البخاري.\n(٤) ذكره البخاري تعليقًا ٧ / ٣٣١ في المغازي، باب غزوة ذات الرقاع، قال الحافظ في \" الفتح \": وصله أبو داود وابن حبان والطحاوي من طريق أبي الأسود أنه سمع عروة يحدث عن مروان بن الحكم أنه سأل أبا هريرة: هل صليت مع النبي ﷺ صلاة الخوف؟ قال أبو هريرة: نعم، قال مروان: متى؟ قال: عام غزوة نجد، نقول: وقد رواه أبو داود رقم (١٢٤٠) في الصلاة، باب صلاة الخوف، وابن حبان رقم (٥٨٥) موارد.\n(٥) لم نجد هذا اللفظ عند البخاري ومسلم كما ذكر المصنف، إنما ذكره البخاري تعليقًا ٧ / ٣٢٣ في المغازي، باب غزوة ذات الرقاع قال: قال لي عبد الله بن رجاء: أخبرنا عمران القطان عن يحيى بن أبي كثير عن أبي سلمة عن جابر، قال الحافظ في \" الفتح \": وقد وصله أبو العباس السراج في مسنده المبوب، فقال: حدثنا جعفر بن هاشم حدثنا عبد الله بن رجاء ... فذكره.\n(٦) ذكره البخاري تعليقًا ٧ / ٣٢٤ في المغازي، باب غزوة ذات الرقاع، قال الحافظ في \" الفتح \": وصله النسائي والطبراني من طريق أبي بكر بن أبي الجهم عن عبيد الله بن عبد الله بن عتبة عن ابن عباس، وأخرجه أحمد وإسحاق من هذا الوجه.\n(٧) ذكره البخاري تعليقًا ٧ / ٣٢٤ في المغازي، باب غزوة ذات الرقاع، قال: وقال ابن إسحاق: سمعت وهب بن كيسان سمعت جابرًا ... فذكره، قال الحافظ في \" الفتح \": لم أر هذا الذي ساقه عن ابن إسحاق هكذا في شيء من كتب المغازي ولا غيرها، والذي في السيرة \" تهذيب ابن هشام \": قال ابن إسحاق: حدثني وهب بن كيسان عن جابر بن عبد الله قال: خرجت مع النبي ﷺ إلى غزوة ذات الرقاع من نخل على جمل لي صعب، فساق قصة الجمل، وكذلك أخرجه أحمد من طريق إبراهيم بن سعد عن ابن إسحاق، وقال ابن إسحاق قبل ذلك: وغزا نجدًا يريد بني محارب وبني ثعلبة من غطفان حتى نزل نخلًا وهي غزوة ذات الرقاع فلقي بها جمعًا من غطفان فتقارب الناس ولم يكن بينهم حرب وقد أخاف الناس بعضهم بعضًا حتى صلى رسول الله ﷺ بالناس صلاة الخوف ثم انصرف الناس، وهذا القدر هو الذي ذكره البخاري تعليقًا مدرجًا بطريق وهب بن كيسان عن جابر وليس هو عند ابن إسحاق عن وهب كما أوضحته إلا أن يكون البخاري اطلع على ذلك من وجه آخر لم نقف عليه، أو وقع في النسخة تقديم وتأخير، فظنه موصولًا بالخبر المسند فالله أعلم، ولم أر من نبه على ذلك في هذا الموضع.\n(٨) ذكره البخاري تعليقًا ٧ / ٣٢٤ في المغازي، باب غزوة ذات الرقاع، قال: وقال بكر بن سوادة: حدثني زياد بن نافع عن أبي موسى أن جابرًا ... فذكره، قال الحافظ في \" الفتح \": وصله سعيد بن منصور والطبري من طريقه بهذا الإسناد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ذكره البخاري تعليقا (٧/٣٢٣) في المغازي، باب غزوة ذات الرقاع، قال: قال لي عبد الله بن رجاء: أخبرنا عمران القطان عن يحيى بن أبي كثير، عن أبي سلمة، عن جابر، قال الحافظ في «الفتح»: وقد وصله أبو العباس السراج في مسنده المبوب، فقال: حدثنا جعفر بن هاشم حدثنا عبد الله بن رجاء ... فذكره.","vol":"8","page":280},{"text":"٦١٠٤ - (خ م) أبو موسى الأشعري - ﵁ - قال: «خرجنا معَ رسولِ الله - ﷺ- في غَزَاة ونحن سِتَّةُ نَفَر، بيننا بعير نَعْتَقِبهُ، فَنَقِبَتْ أقدامُنا، ونَقِبَتْ قدمايَ، وسقطتْ أظفاري، فكنا نَلُفُّ على ⦗٢٨٣⦘ أرجلنا الخِرَقَ، فسُمِّيت: غزوة ذات الرِّقاعِ، لِمَا كنا نَعْصِبُ من الخِرَق على أرجلنا، قال: وحدَّث أبو موسى بهذا الحديث، ثم كره ذلك، وقال: ما كنتُ أصنعُ بأن أَذْكُرَهُ؟ كأنه كره أن يكون شيء من عمله أفْشَاه» . أخرجه البخاري ومسلم.\nوفيه في كتاب مسلم: قال أَبو أُسامة: وزادني غيرُ بُرْيد: «واللهُ يُجزي به» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَعْتَقِبُه) اعتقاب المركوب: هو أن يركبه واحدٌ بعد واحد.\n(نقِب) البعير، بالكسر: إذا رَقَّت أخفافه، والمراد به: تقرَّحت وتنفَّطت.\n_________\n(١) رواه البخاري ٧ / ٣٢٥ في المغازي، باب غزوة ذات الرقاع، ومسلم رقم (١٨١٦) في الجهاد، باب غزوة ذات الرقاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤١٢٨) حدثنا محمد بن العلاء، حدثنا أسامة، عن بريد بن عبد الله بن أبي بردة، عن أبي بردة، عن أبي موسى فذكره.\nوأخرجه مسلم (١٨١٦) حدثنا أبو عامر عبد الله بن براد الأشعري، ومحمد بن العلاء الهمداني - واللفظ لأبي عامر - قالا: حدثنا أبو أسامة، عن بريد بن أبي بردة، عن أبي بردة، عن أبي موسى، فذكره.","vol":"8","page":282},{"text":"٦١٠٥ - (خ م) جابر بن عبد الله - ﵄ - «غزا مع رسولِ الله - ﷺ- قِبَلَ نَجْد، فلما قَفَل رسولُ الله - ﷺ- قَفَل معه، فأدركتْهم القائلةُ في واد كثيرِ العِضَاهِ، فنزل رسولُ الله - ﷺ-، وتفرَّق الناس في العِضاهِ، يستظلُّون بالشجر، ونزلَ رسولُ الله - ﷺ- تحت سَمُرة، فعلَّق بها سَيْفَهُ، قال جابر: فَنِمْنا نَوْمَة، ثم إذا رسولُ الله - ﷺ- يدعونا، فجئناه فإذا ⦗٢٨٤⦘ عنده أعرابيّ جالس، فقال رسولُ الله - ﷺ-: إنَّ هذا اخْتَرَطَ عليَّ سيفي وأنا نائم، فاستيقظتُ وهو في يده صَلْتًا، فقال لي: مَن يمنعكَ مني؟ قلتُ: الله، فها هو ذا جالس، ثم لم يُعاقبْهُ رسولُ الله - ﷺ-» .\nأخرجه البخاري ومسلم، وقد تقدَّم ذلك أيضًا في «صلاة الخوف» من حرف الصاد (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العِضاه): كل شجر له شوك.\n(سَمُرة) السَّمُرةُ: نوع من شجر العِضاه.\n(اخترط) السيف: إذا سَلَّه.\n(صلتًا) الصَّلْت: المشهور، أصلتُّ السيف: إذا شهرتَهُ.\n_________\n(١) رواه البخاري ٧ / ٣٢٩ - ٣٣١ في المغازي، باب غزوة ذات الرقاع، وفي الجهاد، باب من علق سيفه بالشجر في السفر عند القائلة، وباب تفرق الناس عن الإمام عند القائلة، ومسلم رقم (٨٤٠) و(٨٤٣) في صلاة المسافرين، باب صلاة الخوف، وقد تقدم الحديث رقم (٤٠٥٤) في الجزء ٥ / ص / ٧٣٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه رقم (٤٠٥٤) .","vol":"8","page":283},{"text":"<span data-type=\"title\" id=toc-1317>غزوة بني المُصْطَلِق من خزاعة</span>\nقال البخاري: وهي غزوة المُرَيسيع، قال: وقال ابن إسحاق: [وذلك]⦗٢٨٥⦘ سنة ست (١)، قال: وقال موسى بن عقبة: سنة أربع (٢)، وقال النعمان بن راشد عن الزهري: كان حديث الإفك في غزوة المريسيع (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُرَيْسيع): ماء معروف بالحجاز.\n٦١٠٦ - (خ م د) عبد الله بن عون (٤) [بن أرْطَبان المزني البصري] قال: «كتبتُ إِلى نافع: أسألُه عن الدعاء قبل القتال؟ فكتب إِليَّ: إنما كان ذلك في أول الإسلام، وقد أغار رسولُ الله - ﷺ- على بني المصطلق، وهم غارُّون وأنعامُهم تُسْقَى على الماء، فقَتل مقاتلتهم، وسَبَى ذراريهم، وأصاب يومئذ جُويرية» حدثني به عبد الله بن عمر، وكان في ذلك الجيش. ⦗٢٨٦⦘\nأخرجه البخاري ومسلم وأبو داود (٥)، إِلا أن في كتاب مسلم: قال يحيى بن يحيى: أحسبه قال: «جويرية»، أو «أَلبتَّة» [بنت الحارث] (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غارُّون) الغرّة: الغفلة، والغارّ: الغافل.\n_________\n(١) ذكره البخاري تعليقًا ٧ / ٣٣٢ في المغازي، باب غزوة بني المصطلق، قال الحافظ في \" الفتح \": كذا هو في مغازي ابن إسحاق رواية يونس بن بكير وغيره عنه، وقال: في شعبان، وبه جزم ابن خليفة والطبري، وروى البيهقي من رواية قتادة وعروة وغيرهما أنها كانت في شعبان سنة خمس، وكذا ذكرها أبو معشر قبل الخندق.\n(٢) ذكره البخاري تعليقًا ٧ / ٣٣٢ في المغازي، باب غزوة بني المصطلق، قال الحافظ في \" الفتح \": كذا ذكره البخاري، وكأنه سبق قلمه أراد أن يكتب سنة خمس فكتب سنة أربع، والذي في مغازي موسى بن عقبة من عدة طرق أخرجها الحاكم، وأبو سعيد النيسابوري والبيهقي في \" الدلائل \" وغيرهم: سنة خمس.\n(٣) ذكره البخاري تعليقًا ٧ / ٣٣٣ في المغازي، باب غزوة بني المصطلق، قال الحافظ في \" الفتح \": وصله الجوزقي والبيهقي في \" الدلائل \" من طريق حماد بن زيد عن النعمان بن راشد عن الزهري عن عائشة ... فذكر قصة الإفك في المريسيع، وبهذا قال ابن إسحاق وغير واحد من أهل المغازي أن قصة الإفك كانت في رجوعهم من غزوة المريسيع.\n(٤) في الأصل: عبد الرحمن بن عون، وهو خطأ.\n(٥) رواه البخاري ٥ / ١٢٣ في العتق، باب من ملك من العرب رقيقًا فوهب وباع وجامع وفدى، ومسلم رقم (١٧٣٠) في الجهاد، باب جواز الإغارة على الكفار، وأبو داود رقم (٢٦٣٣) في الجهاد، باب في دعاء المشركين.\n(٦) قال النووي في \" شرح مسلم \": أما قوله: \" ألبتة \" فمعناه: أن يحيى بن يحيى قال: \" أصاب يومئذ بنت الحارث، وأظن شيخي سليم بن أخضر: سماها لي في رواية جويرية \" أو أعلم ذلك وأجزم به وأقوله ألبتة، وحاصله أنها جويرية فيما أحفظه إما ظنًا وأما علمًا، وفي الرواية الثانية قال: هي جويرية بنت الحارث بلا شك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في العتق (١٣: ٢) عن علي بن الحسن بن شقيق، عن عبد الله بن المبارك - ومسلم في المغازي (٣: ١) عن يحيى بن يحيى، عن سليم بن أخضر، و(٣: ٢) عن محمد بن المثنى، عن ابن أبي عدي - وأبو داود في الجهاد (١٠٠: ١) عن سعيد بن منصور، عن إسماعيل بن علية - والنسائي في السير (الكبرى ٣: ١) عن محمد بن عبد الله بزيع، عن يزيد بن زريع- خمستهم عن عبد الله بن عون، عن نافع، عن ابن عمر. الأشراف (٦/١١١) .","vol":"8","page":284},{"text":"<span data-type=\"title\" id=toc-1318>غزوة أنْمَار</span>\n٦١٠٧ - (خ) جابر بن عبد الله - ﵄ - قال: «رأيتُ النبيَّ - ﷺ- في غزوة أنمار يُصَلّي على راحلته، متوجّهًا قِبَلَ المشرق، مُتطوعًا» . أخرجه البخاري (١) .\n_________\n(١) رواه البخاري ٧ / ٣٣٣ في المغازي، باب غزوة أنمار، وفي القبلة، باب التوجه نحو القبلة حيث كان، وفي تقصير الصلاة، باب صلاة التطوع على الدواب، وباب ينزل للمكتوبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤١٤٠) حدثنا آدم، حدثنا ابن أبي ذئب، حدثنا عثمان بن عبد الله بن سراقة، عن جابر، فذكره.","vol":"8","page":286},{"text":"<span data-type=\"title\" id=toc-1319>غزوة الحُدَيْبِيَة</span>\n٦١٠٨ - (خ د) عروة بن الزبير - ﵄ - عن المِسْوَر بن ⦗٢٨٧⦘ مَخْرَمَة ومَرْوان - يُصدِّق كلُّ واحد منهما حديث صاحبه - قالا: «خرج النبيُّ - ﷺ- زَمَن الحُدَيْبِيَةِ، حتى إِذا كانوا ببعض الطريق قال النبيُّ - ﷺ-: إِنَّ خالدَ بنَ الوليد بالغَمِيم في خيل لقريش طليعة، فخذوا ذاتَ اليمين، فوالله ما شَعَر بهم خالد، حتى إذا همَّ بقَتَرة الجيش، فانطلق يركُضُ نذيرًا لقريش، وسار النبيُّ - ﷺ- حتى إذا كان بالثَّنِيَّة التي يُهْبَطُ عليهم منها بَرَكَتْ به راحلتُهُ، فقال الناس: حَلْ حَلْ، فألَحَّتْ، فقالوا: خَلأَتِ القَصوَاءُ، خَلأَتِ القصواءُ، فقال النبيُّ - ﷺ-: ما خلأتِ القصواءُ، وما ذاك لها بخُلُق، ولكن حَبَسها حَابِسُ الفيل، ثم قال: والذي نفسي بيده لا يسألوني خُطَّة يعظّمون فيها حُرُماتِ الله إلا أعطيتُهم إِياها، ثم زجرها، فوثَبَتْ، قال: فَعَدَلَ عنهم حتى نزل بأقصى الحُدَيبية على ثَمَد قليلِ الماء، يَتَبَرَّضُه الناسُ تَبرُّضًا، فلم يلبثِ الناسُ حتى نزحوه، وشُكِيَ إلى رسول الله - ﷺ- العطشُ، فانْتَزَع سهمًا من كِنانَتِه، ثم أمرهم أن يجعلوه فيه، فوالله ما زال يجيش لهم بالرّيِّ حتى صَدَرُوا عنه، فبينا هم كذلك إذْ جاءَ بُدَيلُ بنُ وَرْقَاءَ الخزاعيُّ في نفر من قومه من خُزاعةَ - وكانوا عَيْبَةَ نُصْحِ رسولِ الله - ﷺ- من أهل تِهامةَ - فقال: إني تركْتُ كَعْبَ بنَ لُؤيّ وعامرَ بن لؤيّ نزلوا أعدادَ مياه الحديبية، معهم العُوذُ المطَافِيل، وهم مقاتلوك، وصادُّوك عن البيت، فقال رسولُ الله - ﷺ-: إِنا لم نجئْ لقتالِ ⦗٢٨٨⦘ أحد، ولكنا جئنا مُعتمِرين، وإنَّ قريشًا قد نَهَكَتْهُم الحربُ، وأضرَّتْ بهم، فإِن شاؤوا مَادَدْتُهم مُدَّة، ويُخَلُّوا بيني وبين الناس، فإن أَظْهرْ عليهم، فإن شاؤوا أن يدخلوا فيما دخل فيه الناس فعلوا، وإلا فقد جَمُّوا، وإن هم أَبَوا، فوالذي نفسي بيده لأقاتلنَّهم على أمري هذا، حتى تَنْفَرِدَ سَالِفَتي، ولَيُنْفِذَنَّ الله أمرَه، فقال بُديل: سأُبلِّغهم ما تقول، فانطلق حتى أتى قريشًا، فقال: إنا قد جئناكم من هذا الرجل، وقد سمعناه يقول قولًا، فإن شئتم أن نعرِضَهُ عليكم فَعَلْنا، فقال سفهاؤهم: لا حاجةَ لنا أن تُخبرَنا عنه بشيء، وقال ذَوُو الرأي منهم: هاتِ ما سمعتَه يقول، قال: سمعتُه يقول كذا وكذا - فحدَّثهم بما قال النبيُّ - ﷺ- فقام عروةُ بنُ مسعود، فقال: أي قوم، ألَسْتُم بالوالد؟ قالوا: بلى، قال: أَوَلَسْتُ بالولد؟ قالوا: بلى، قال: فهل تتَّهموني؟ قالوا: لا، قال: ألستم تعلمون أني اسْتَنْفَرْتُ أهلَ عُكاظ، فلما بَلَّحوا عليَّ جئتُكم بأهلي وولدي ومن أطاعَني؟ قالوا: بلى، [قال]: فإن هذا قد عرض عليكم خُطَّة رُشْد، اقْبلوها، ودعوني آتِهِ، قالوا: ائْتِهِ، فأتاه، فجعل يكلِّم النبيَّ - ﷺ-، فقال له النبيُّ - ﷺ- نحوًا من قوله لبُديل، فقال عروةُ عند ذلك: أيْ محمدُ، أرأيتَ إِن اسْتَأصَلْتَ أمر قومك، هل سمعتَ بأحد من العرب اجْتَاحَ أصلَه قَبْلَكَ؟ وإن تكن الأخرى، فإني واللهِ لأرَى وجوهًا، وإني لأرى أَوشابًا من الناس، لَخَلِيقًا أن يَفِرُّوا ⦗٢٨٩⦘ ويَدَعُوكَ، فقال له أبو بكر: امْصُصْ بِبَظْرِ اللات، أنحنُ نَفِرُّ عنه وَنَدَعُهُ؟ فقال: مَن ذَا؟ قالوا: أبو بكر، فقال: أما والذي نفسي بيده، لولا يد كانت لكَ عندي لم أَجْزِك بها لأجبْتُك، قال: وجعل يكلِّم النبيَّ - ﷺ-، فكلما كلَّمه أخذ بلحيته، والمغيرةُ بنُ شُعبةَ قائم على رأس النبيِّ - ﷺ-، ومعه السيف، وعليه المِغْفَرُ، فكلما أهْوَى عروةُ بيده إلى لحيةِ رسولِ الله - ﷺ- ضرب يدَه بنَعْل السيف، وقال: أَخِّرْ يَدَك عن لحية رسولِ الله - ﷺ-، فرفع عُروةُ رأسَهُ، فقال: من هذا؟ قالوا: المغيرة بن شعبة، فقال: أيْ غُدَرُ ألستُ أَسْعَى في غَدْرتِكَ؟ - وكان المغيرةُ صحب قومًا في الجاهلية، فقتلهم وأخذ أموالهم، ثم جاء فأسلم، فقال النبيُّ - ﷺ-: أمَّا الإسلامُ فأقبلُ، وأمَّا المالُ فلستُ منه في شيء - ثم إن عروةَ جعلَ يَرْمُقُ أصحاب النبيِّ - ﷺ- بعينه، قال: فوالله ما تَنَخَّمَ رسولُ الله - ﷺ- نُخامة إلا وقعتْ في كفّ رجل منهم فدَلَك بها وجهه وجِلْدَه، وإذا أمرهم ابتدروا أمره وإذا توضَّأ كادوا يقتتلون على وَضوئه، وإذا تكلَّم خفضوا أصواتهم عنده، وما يُحِدُّون إليه النظر تعظيمًا له، فرجع عروةُ إلى أصحابه فقال: أي قوم، والله لقد وَفدتُ على الملوك، وَوَفَدْتُ على كسرى وقيصرَ والنجاشيِّ، والله إِنْ رأيتُ مَلِكا قَطُّ يُعظِّمُهُ أصحابُهُ ما يعظِّمُ أصحابُ محمدٍ محمدًا، والله إِنْ تَنخَّم نُخامة إلا وقعت في كف رجل منهم فَدَلَكَ بها وجهه وجلده، وإذا أمرهم ابتدروا أمره، وإذا توضأ كادوا يقتتلون على ⦗٢٩٠⦘ وَضوئه، وإِذا تكلَّم خَفَضُوا أصواتَهم عنده، وما يُحِدُّون إِليه النظر تعظيمًا له، وإنه قد عَرَضَ عليكم خُطَّةَ رُشْد فاقبلوها، فقال رجل من بني كِنانة: دعوني آتِه، فقالوا: ائْتِه، فلما أشرف على النبيِّ - ﷺ- وأصحابه، قال رسولُ الله - ﷺ- هذا فلان، وهو من قوم يُعظِّمون البُدْنَ، فابعثوها له [فَبُعِثت له] واستقبله الناسُ يُلبّون، فلما رأى ذلك قال: سبحان الله! ما ينبغي لهؤلاءِ أن يُصَدُّوا عن البيت، فلما رجع إلى أصحابه قال: رأيتُ البُدْنَ قد قُلِّدَتْ وأُشْعِرَتْ، فما أرى أن يُصَدُّوا عن البيت، فقام رجل منهم يقال له: مِكْرَزُ بنُ حفص، فقال: دعوني آتِه، فقالوا: ائته، فلما أشرف عليهم قال النبيُّ - ﷺ-: هذا مِكْرَزُ بنُ حفص، وهو رجل فاجر، فجعل يكلِّم النبيَّ - ﷺ-، فبينا هو يكلِّمه، [إذْ] جاء سُهيل بن عمرو - قال معمر: فأخبرني أيوب عن عكرمة: أنه لما جاء سهيل، قال النبيُّ - ﷺ-: قد سَهُل لكم من أمركم.\nقال معمر: قال الزهريُّ في حديثه: فجاء سهيل بن عمرو، فقال: هاتِ اكْتُبْ بيننا وبينك كتابًا، فدعا النبيُّ - ﷺ- الكاتب، فقال النبيُّ - ﷺ-: اكتب: بسم الله الرحمن الرحيم، فقال سهيل: أما الرحمن، فوالله ما أدري ما هو؟ ولكن اكتب: باسمك اللهم، كما كنتَ تكتبُ، فقال المسلمون: والله لا نكتُبها إلا بسم الله الرحمن الرحيم، فقال النبيُّ - ﷺ- اكتبْ: باسمك اللهم.\nثم قال: هذا ما قاضى عليه محمد رسولُ الله، فقال ⦗٢٩١⦘ سهيل: والله لو كُنَّا نعلم أَنَّكَ رسولُ الله ما صَدَدْناكَ عن البيت، ولا قاتَلْناكَ، ولكن اكتب: محمدُ بنُ عبد الله، قال النبيُّ - ﷺ-: والله إني لرسولُ الله، وإن كذَّبتموني، اكتب: محمد بن عبد الله - قال الزهريُّ: وذلك لقوله: لا يسألوني خُطّة يُعَظِّمون فيها حرمات الله إِلا أَعطيتُهم إياها - فقال له النبيُّ - ﷺ-: على أن تُخَلُّوا بيننا وبين البيت فنطوفَ به، فقال سهيل: والله لا تَتَحدَّثُ العربُ أَنَّا أُخِذْنَا ضُغْطَة، ولكن ذلك من العام المقبل، فكتب، فقال سهيل: وعلى أنَّهُ لا يأتيك مِنَّا رَجُل - وإن كان على دِينِكَ - إلا رَدَدْتَه إلينا، قال المسلمون: سبحان الله! كيف يُرَدُّ إلى المشركين، وقد جاء مسلمًا؟ فبينا هم كذلك، إذْ جاء أَبو جَنْدَل بنُ سُهيل بن عمرو يَرْسُفُ في قيوده، وقد خرج من أسفل مكةَ، حتى رمى بنفسه بين أظهر المسلمين، فقال سهيل: هذا يا محمد أول ما أُقاضيك عليه: أَنْ تردَّهُ إليَّ، فقال النبيُّ - ﷺ-: إنا لم نَقْضِ الكتاب بعدُ، قال: فوالله إِذًا لا أُصالحك على شيء أبدًا، فقال النبيُّ - ﷺ-: فأجِزْه لي، قال: ما أَنا بمُجيزِهِ لك، قال: بلى [فافعل]، قال: ما أنا بفاعل، قال مِكْرَزُ بنُ حفص: بلى، قد أجزناهُ لكَ، قال أبو جندل: أيْ معشر المسلمين، أُرَدُّ إلى المشركين وقد جئتُ مسلمًا؟ ألا تَرَوْنَ ما قد لقيتُ؟ - وكان قد عُذِّبَ عذابًا شديدًا في الله - فقال عمرُ بنُ الخطاب: فأتيتُ نبيَّ الله - ﷺ- فقلتُ: ألستَ نبيَّ الله حقًّا؟ قال: بلى، قلتُ: أَلسنا ⦗٢٩٢⦘ على الحقِّ وعدوُّنا على الباطل؟ قال: بلى، قلتُ: فلم نُعْطِي الدَّنِيَّةَ في ديِننا إذًا؟ قال: إني رسولُ الله، ولستُ أعصيه، وهو ناصري، قلتُ: أو ليس كنتَ تحدِّثنا أنا سنأتي البيت ونطوف به؟ قال: بلى، قال: فأخبرتُكَ أنكَ تأتيه العام؟ قلت: لا، قال: فإنك آتيه ومُطَّوِّف به، قال: فأتيتُ أبا بكر، فقلتُ: يا أبا بكر، أليس هذا نبيَّ الله حقًّا؟ قال: بلى، قلتُ: ألسنا على الحق، وعدُّونا على الباطل؟ قال: بلى، قلتُ: فلم نُعْطِي الدَّنيّةَ في دِيننا إذًا؟ قال: أيُّها الرجل، إنَّهُ رسولُ الله - ﷺ-، وليس يَعصي ربَّه، وهو ناصرُهُ، فاسْتَمْسِكْ بِغَرْزهِ، فواللهِ إنَّهُ على الحقِّ، قلتُ: أوَليس كان يحدِّثنا: أنَّا سنأتي البيتَ ونطوفُ بهِ؟ قال: بلى، أفأخبرَك أنه يأتيه العام؟ قلت: لا، قال: فإنك آتيه ومُطَّوِّف به؟ قال عمرُ: فَعَمِلْتُ لذلك أعمالًا، قال: فلما فرغ من قضية الكتاب، قال رسولُ الله - ﷺ- لأصحابه: قُوموا فانحروا، ثم احْلِقوا، قال: فوالله ما قام منهم رجل حتى قال ذلك ثلاث مرات، فلما لم يَقُمْ منهم أحد دخل على أُمِّ سَلَمَةَ، فذكر لها ما لَقيَ من الناس، قالتْ أُمُّ سلمةَ: يا نبيَّ الله، أَتُحِبُّ ذلك؟ اخرج، ولا تكلِّم أحدًا منهم كلمة حتى تنحر بُدْنَكَ، وتدعو حَالِقَكَ فيحلقك، فخرج فلم يكلِّم أحدًا منهم حتى فعل ذلك، نحرَ بُدْنَه، ودعا حالقه فحلقه، فلما رأوا ذلك، قاموا فنحروا، وجعل بعضهم يَحْلِقُ بعضًا، حتى كادَ بعضُهم يقتُل بعضًا غمًّا، ثم جاءه نِسوة مؤمنات، فأنزل الله ﷿: ﴿يَا أَيُّهَا الَّذينَ آمَنُوا ⦗٢٩٣⦘ إذَا جَاءَكُم المؤمِناتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللهُ أَعْلَمُ بإيمانِهِنَّ فإِنْ عَلِمْتُمُوهُنَّ مُؤمِنَاتٍ فَلا تَرْجِعُوهُنَّ إلى الكُفَّارِ لا هُنَّ حِلٌّ لَهُمْ ولا هُمْ يَحِلُّونَ لَهُنَّ وَآتُوهم ما أنفقوا ولا جُنَاح عليكم أن تنكحوهن إِذا آتَيْتُمُوهُنَّ أُجُورَهُنَّ ولا تُمْسِكُوا بعِصَمِ الكَوَافِرِ﴾ [الممتحنة: ١٠] فطلَّق عمرُ يومئذ امرأتين كانتا له في الشِّركِ، فتزوج إحداهما معاويةُ بنُ أبي سفيان، والأخرى صفوانُ بن أُميَّةَ، ثم رجع النبيُّ - ﷺ- إلى المدينة، فجاءه أبو بَصير - رجل من قُريش - وهو مسلم، فأرسَلوا في طلبه رَجُلَيْنِ، فقالوا: العَهْدَ الذي جعلتَ لنا، فدفعه إلى الرجلين، فخرجا به، حتى بلغَا ذا الحُلَيفةِ، فنزلوا يأكلون من تَمْر لهم، فقال أَبو بصير لأحد الرجلين: والله إني لأرى سَيْفَكَ هذا جَيِّدًا، فاستلَّهُ الآخَرُ، فقال: أجَلْ، والله إنه لَجيِّد، لقد جَرَّبتُ به، ثم جَرَّبتُ، فقال أبو بصيرُ: أرني أنظرْ إليه، فأمكنَه منه، فضربه حتى برد، وفرَّ الآخرُ حتى أتى المدينةَ، فدخل المسجدَ يعدُو، فقال النبيُّ - ﷺ- حين رآه: لقد رأى هذا ذُعْرًا، فلما انتهى إِلى النبيِّ - ﷺ- قال: قُتِل والله صاحبي، وإني لمقتول، فجاء أبو بصير، فقال: يا نبيَّ الله، قد [والله] أوْفَى الله ذِمَّتَكَ، قد رددتني إِليهم، ثم أنجاني الله منهم، فقال النبيُّ - ﷺ-: ويلُ امِّه، مِسْعَرُ حَرْب، لو كان له أحد، فلما سمع ذلك عَرَفَ أنه سَيَرُدُّه إليهم، فخرج حتى أتى سِيفَ البحر، قال: وينفلتُ منهم أبو جَنْدل بنُ سهيل فلحق بأبي بصير، فكان لا يخرج من ⦗٢٩٤⦘ قريش رجل قد أسلم إلا لحق بأبي بصير، حتى اجتمعتْ منهم عصابة، فوالله ما يسمعون بِعِير خرجتْ لقريش إلى الشام، إلا اعترضوا لها، فقتلوهم وأخذوا أموالهم، فأرسلت قريش إِلى النبيِّ - ﷺ-، تُنَاشِدُهُ الله والرَّحِمَ لما أرسل إليهم، فمن أتاه منهم فهو آمن، فأرسل النبيُّ - ﷺ-[إليهم]، فأنزل الله ﷿: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُم وَأَيْدِيَكُم عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللهُ بِمَا تَعْمَلُونَ بَصِيرًا. هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكمْ عَنِ المَسْجِدِ الْحَرَامِ وَالْهَديَ مَعْكُوفًا أنْ يَبْلُغَ مَحِلَّهُ وَلَوْلا رِجَالٌ مُؤمِنُونَ ونِسَاءٌ مُؤمِنَاتٌ لَمْ تعلموهم أَنْ تَطَؤوهُمْ فَتُصِيبَكُم مِنْهُمْ مَعَرَّةٌ بِغَيْرِ عِلْمٍ لِيُدْخِلَ اللهُ في رَحْمَتِهِ مَنْ يَشاءُ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا. إِذْ جَعلَ الَّذينَ كَفَرُوا في قُلوبِهِمُ الحَمِيَّةَ حَمِيَّةَ الجَاهِليَّةِ﴾ [الفتح: ٢٤ - ٢٦] وكانت حَمِيَّتُهمْ: أَنَّهُم لم يُقِرُّوا أنه نبيُّ الله، ولم يُقِرُّوا ببسم الله الرحمن الرحيم، وحالوا بينهم وبين البيت» .\nوقال عُقَيل عن الزهري: قال عروةُ: فأخبرتني عائشةُ: أنَّ رسولَ الله - ﷺ- «كان يمتحنُهنَّ» .\nوبلغنا (١) أنه لما أَنْزَلَ الله أن يَرُدُّوا إلى المشركين ما أنفقوا على مَنْ هاجر من أزواجهنَّ (٢) وحكم على المسلمين أن لا يُمْسِكوا بِعِصَمِ الكوافِر: أنَّ ⦗٢٩٥⦘ عُمر طلَّق امرأتين: قُرَيبَةَ بنتَ أبي أميَّةَ، وابنةَ جَرْول الخزاعيِّ، فتزوجَ قُرَيبةَ معاويةُ، وتزوج الأُخرى أبو جَهْم، فلما أبى الكفارُ أن يُقرُّوا بأداء ما أنفق المسلمون على أزواجهم، أنزل الله ﷿ ﴿وَإن فَاتَكُم شَيْءٌ مِنْ أَزْوَاجِكُم إِلى الكفَّار فَعَاقَبْتُمْ﴾ [الممتحنة: ١١]، والعَقِبُ: ما يُؤدِّي المسلمون إِلى مَن هاجرت امرأتُه من الكفار، فأمَرَ أن يُعطَى مَن ذهب له زوج من المسلمين ما أنفقَ من صَدَاقِ نِسَائه الكفارِ اللاتي هاجرن، وما نعلم أحدًا من المهاجرات ارتدت بعد إيمانها.\nقال: وبلغنا: «أن أبا بصير بن أَسِيد الثقفي قَدِمَ على رسولِ الله - ﷺ- مؤمنًا مُهَاجرًا في المدة، فكتبَ الأخنسُ بنُ شَريق إلى النبيِّ - ﷺ- يسأَله أبا بصير ...» فذكر الحديث.\nوفي رواية: أن عروةَ سمع مَرْوان والمِسْور يُخْبِرَان عن أصحاب رسولِ الله - ﷺ- قال: «لما كاتبَ سُهيلُ بنُ عمرو يومئذ، كان فيما اشترط سُهَيْل على النبيِّ - ﷺ-: أنه لا يأتيكَ مِنَّا أَحَد وإن كان على دِينكَ إِلا رددتَه إِلينا، وخلَّيتَ بيننا وبينه، فكره المؤمنون ذلك، وامتعضوا منه، وأبى سُهَيْل إلا ذلك، فكاتبه النبيُّ - ﷺ- على ذلك، فردَّ يومئذ أبا جندل إلى أبيه سُهيْلِ بن عمرو، ولم يأتِهِ أحد من الرجال إلا رَدَّهُ في تلك المدَّةِ وإن كان مسلمًا، ⦗٢٩٦⦘ وجاء المؤمناتُ مهاجرات، وكانت أمُّ كلثوم بنتُ عُقبةَ بن أبي مُعيط ممن خرج إِلى رسولِ الله - ﷺ- يومئذ وهي عاتق، فجاء أهلُها يسألون النبيَّ - ﷺ- أن يَرْجِعَها إليهم، فلم يَرْجِعْها إليهم، حتى أنزل الله فيهنَّ ﴿إذَا جَاءَكم المُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللهُ أَعْلَمُ بإِيمَانِهِنَّ فإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلا تَرْجِعُوهُنَّ إلى الكُفَّارِ لا هُنَّ حِلٌّ لَهُمْ وَلا هُمْ يَحِلُّونَ لَهُنَّ﴾ [الممتحنة: ١٠] .\nقال عروةُ: فأخبرتْني عائشةُ: أنَّ رسولَ الله - ﷺ- كان يمتحنُهنَّ بهذه الآية ﴿يَا أَيُّهَا الَّذينَ آمَنُوا إذَا جَاءكُمُ المُؤمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللهُ أَعْلَمُ بإِيمَانِهِنَّ فإنْ عَلِمْتُمُوهُنَّ مُؤمِنَاتٍ فَلا تَرْجِعُوهُنَّ إلى الكُفَّارِ لا هُنَّ حِلٌّ لَهُمْ وَلا هُمْ يَحِلُّونَ لَهُنَّ وَآتُوهُمْ مَا أَنْفَقُوا وَلا جُنَاحَ علَيْكمْ أنْ تَنْكِحُوهُنَّ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ وَلا تُمْسِكُوا بِعِصَمِ الكَوَافِرِ وَاسْأَلُوا مَا أَنْفَقْتُمْ وَلْيَسأَلُوا مَا أَنْفَقُوا ذَلِكُمْ حُكْمُ اللهِ يَحْكُم بَيْنَكمْ وَاللهُ عَلِيمٌ حَكِيمٌ. وَإِنْ فَاتَكُمْ شَيءٌ مِنْ أَزْوَاجِكُمْ إلَى الكُفَّارِ فَعَاقَبْتُمْ فَآتُوا الَّذِينَ ذَهَبتْ أزْوَاجُهُمْ مِثلَ مَا أَنْفَقُوا وَاتَّقُوا اللهَ الَّذي أَنْتُمْ بِهِ مُؤْمِنُونَ. يَا أَيُّهَا النَّبيُّ إذَا جَاءكَ المُؤْمِناتُ يُبَايِعْنكَ على أنْ لا يُشْرِكْنَ بِاللهِ شَيْئًا وَلا يَسْرِقْنَ ولا يَزْنِينَ ولا يَقْتُلْنَ ⦗٢٩٧⦘ أَوْلادَهُنَّ وَلا يَأتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَينَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلا يَعْصِينكَ في مَعْرُوفٍ فَبَايِعْهُنَّ واسْتَغْفِرْ لَهُنَّ اللهَ إنَّ اللهَ غَفُورٌ رَحِيمٌ﴾ [الممتحنة: ١٠ - ١٢] .\nقال عروة: قالت عائشة: فمن أقرَّت بهذا الشرط منهنَّ، قال لها رسولُ الله - ﷺ- قد بايعتُكِ كلامًا يُكلّمها به، والله ما مَسَّتْ يَدُه يدَ امرأة قَطُّ في المُبايعة، ما بايعهنَّ إِلا بقوله» .\nوفي رواية عبد الرزاق مختصرة من حديث المسور وحدَه «أنَّ رسولَ الله - ﷺ- نحر قَبْلَ أن يَحْلِقَ، وأمر بذلك أصحابه» .\nوفي رواية عن عروة «أنه سمع مَرْوَانَ والمِسْوَرَ يخبِران خبرًا من خَبَرِ رسولِ الله - ﷺ- في غزوة الحديبية ... فذكر نحو الرواية التي قبلها» ولم يقل: «عن أصحاب رسولِ الله - ﷺ-» .\nوفي حديث سفيان الذي ثبَّته فيه معمر عن الزهريِّ: أنَّ المسورَ بن مخرمةَ ومَروانَ - يزيدُ أحدُهما على صاحبه - قالا: «خرجَ النبيُّ - ﷺ- في بضع عشرةَ مائة من أصحاب النبيِّ - ﷺ-، فلما أَتى ذَا الحليفةَ قَلَّدَ الهدْيَ وأشْعَرْهُ، وأحرم منها بعمرة، وبعث عَيْنًا له من خُزاعة، وسار النبيُّ - ﷺ-، حتى إذا كان بغدِير الأشظاظ (٣) تلقَّاه عَينُه، فقال: إن قريشًا جمعوا لكَ جموعًا، وقد جمعوا لك الأحابيشَ، وهم مُقاتِلوكَ، وصادُّوكَ عن البيتِ ⦗٢٩٨⦘ ومانِعوك، فقال: أَشيروا أيُّها الناس عليَّ، أتَرون أن أميلَ على عيالهم وذراريِّ هؤلاء الذين يريدون أن يَصُدُّونا عن البيت، فإن يأتونا كان الله قد قطع جَنْبًا (٤) من المشركين، وإلا تركناهم محروبين، قال أبو بكر: يا رسولَ الله، خرجتَ عامدًا لهذا البيت، لا تريدُ قِتال أحد، ولا حربَ أحد، فتوجَّهْ له، فمن صدّنا عنه قاتلناه، قال: امضوا على اسم الله» .\nوفي رواية طرف من أوله، قالا: «خرجَ النبيُّ - ﷺ- من المدينة في بضع عشرةَ مائة من أصحابه، حتى إذا كانوا بذي الحُليفة قلّد الهَدْي، وأشعر [هـ]، وأحرمَ بالعمرة» لم يزد.\nزاد في أخرى: «وأحرم منها»، لا أُحصي كم سمعتُه من سفيان (٥)، حتى سمعتُه يقول: لا أحفظ من الزهريِّ الإشعارَ والتقليدَ، قال: فلا أدري - يعني موضع الإشعار والتقليد، أو الحديثَ كلَّه؟ هذه روايات البخاري.\nوفي روايات أبي داود طرف منه أخرجه في «كتاب السُّنَّة» عن المسورِ بنِ مخرمةَ، قال: «خرج النبيُّ - ﷺ- زمنَ الحديبية ...» فذكر الحديث، كذا قال أبو داود: فذكر الحديث - قال: «فأتاه - يعني عُروةَ بنَ مسعود - فجعل يكلِّم النبيَّ - ﷺ-، فَكُلَّما كلَّمه أخذ بلحيته، والمغيرةُ بنُ شعبةَ قائم على رأَس النبيِّ - ﷺ-، ومعه السيفُ، وعليه المِغْفَرُ، فضربَ يَدَهُ بنعل ⦗٢٩٩⦘ السيف، وقال: أَخِّرْ يدك عن لحيته، فرفع عروةُ رأسَهُ، فقال: من هذا؟ قالوا: المغيرةُ بنُ شعبةَ» .\nوأخرج أيضًا في «كتاب الجهاد» بعضه، وهذا لفظه قال: «خرج رسولُ الله - ﷺ- زمن الحديبية في بضع عَشرةَ مائة من أصحابه، حتى إذا كانوا بذي الحليفة قلَّد الهَدْيَ وأشعره، وأحرمَ بالعمرة ...» وساق الحديث، هكذا قال أبو داود: ... وساق الحديث حتى إذا كان بالثنيَّة التي يُهبَطُ عليهم منها بَرَكَتْ به راحلتُه، قال الناسُ: حَلْ حَلْ، خَلت القصواء، مرتين، فقال رسولُ الله - ﷺ-: ما خَلت القصواءُ وما ذاك لها بخُلُق، ولكنْ حَبسها حابسُ الفيل، ثم قال: والذي نفسي بيده لا يسألونِّي اليوم خُطّة يعظِّمون بها حُرُماتِ الله ﷿ إلا أعطيتهُم إِياها ثم زجرها فوثبتْ، فعدل عنهم، حتى نزل بأقصى الحديبية على ثَمَدٍ قليلِ الماء، فجاء [هـ] بُديلُ بنَ ورْقاءَ الخزاعيُّ، ثم أتاه - يعني عُروةَ بنَ مسعود - فجعل يكلِّم النبيَّ - ﷺ-، فكُلَّمَا كلَّمَهُ أخذ بلحيته، والمغيرةُ بنُ شعبةَ قائم على رأس النبيِّ - ﷺ-، ومعه السيفُ، وعليه المِغْفَرُ، فضرب يده بنعل السيف، وقال: أخِّرْ يدك عن لحيته، فرفع عُرْوَةُ رأسَهُ، فقال: من هذا؟ قالوا: المغيرةُ بنُ شعبة، قال: أيْ غُدَرُ، أولستُ أسعى في غَدْرتِكَ؟ وكان المغيرةُ صحب قومًا في الجاهلية، فقتلهم وأخذ أموالهم، ثم جاء فأسلم، فقال النبيُّ - ﷺ-: أمَّا الإسلامُ فقد قَبِلْنَا، وأمَّا المالُ: فإِنه مَالُ غدر، لا حاجةَ ⦗٣٠٠⦘ لنا فيه ... وذكر الحديث، كذا قال أبو داود، فقال النبيُّ - ﷺ-: اكتب هذا ما قاضى عليه محمد رسول الله ... وقَصَّ الخبر - فقال سُهيل: وعلى أنه لا يأتيكَ مِنَّا رجل وإن كان على دِينكَ إلا رددتَه إلينا، فلما فرغ من قضية الكتاب قال النبيُّ - ﷺ- لأصحابه: قوموا فانحروا، ثم احلقوا، ثم جاء نِسْوَة مؤمنات، مُهاجرات ... الآية (٦)، فنهاهم الله أن يردُّوهنَّ، وأمرهم أن يردُّوا الصَّدَاقَ، ثم رجع إِلى المدينة، فجاء أبو بَصير - رجل من قريش - يعني: أرسلوا في طلبه، فدفعه إلى الرجلين، فخرجا به، حتى إذا بلغا ذا الحليفة نزلوا يأكلون من تمر لهم، فقال أبو بَصير لأحد الرجلين: والله إني لأرى سيفَك هذا يا فلانَ جيِّدًا، فاستلَّه الآخَرُ، فقال: أجل، قد جَرَّبْتُ به، فقال أبو بصير: أرني أنظرْ إِليه، فأمكنه منه، فضربه حتى بَرَد، وفرّ الآخرُ، حتى أتى المدينةَ، فدخل المسجد يعدو، فقال النبيُّ - ﷺ-: لقد رأى هذا ذُعْرًا، فقال: قُتِلَ واللهِ صاحبي، وإني لمقتول، فجاء أبو بصير، فقال: قد أوفى الله ذِمَّتَكَ، وقد رددتَني إليهم، ثم نجَّاني الله منهم، فقال النبيُّ - ﷺ-: ويلُ امِّه، مِسْعَر حرب، لو كان له أحد، فلما سمع ذلك عرف أنه سيردُّه إليهم، فخرج إليهم حتى أتى سِيفَ البحر، وينفلتُ أبو جَنْدل بن سهيل، فلحق بأبي بصير، حتى اجتمعت منهم عصابة.\n⦗٣٠١⦘\nوأخرج أبو داود أيضًا عن المسور ومروان «أنهم اصطلحوا على وَضع الحرب عشرَ سنين، يأمَنُ فيهنَّ الناسُ، وعلى أن بيننا عَيْبةً مكفوفة وأنه لا إِسلال ولا إغلال» (٧) .\nوذكر رزين في رواية زيادة في حديث البخاري بعد قوله: «اكتب: باسمك اللهم» قال: وفي رواية قال رسولُ الله - ﷺ- «اكتب الشرط بيننا وبينهم: بسم الله الرحمن الرحيم ... وذَكَرَ مِثْلَ ما تقدَّم»، وزاد بعد قوله: «كيف يُردُّ إلى المشركين وقد جاء مسلمًا؟» قال: وفي رواية زيادة «فكيف نكتبُ هذا؟ قال رسولُ الله - ﷺ-: نعم، مَن ذهب منا إليهم أبعدَهُ الله، ومن جاءنا منهم ورددناه، سيجعل الله له فرجًا» وزاد بعد قوله: «وقد كان عُذّب عذابًا شديدًا في الله»، قال: «فقال عمرُ بنُ الخطاب: فأمكنتُ يدَه من السيف ليضرب به أباه، فَضَنَّ به، وعلم بذلك رسولُ الله - ﷺ-، فقال لي: يا عمر، لعلَّه أن يقوم في الله مقامًا يحمدُه عليه» (٨) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَتَرَة الجيش): هو الغُّبار الساطع منه، ولا تكون القَتَرةُ إلا مع سوادٍ في اللون. ⦗٣٠٢⦘\n(نذيرٌ) النذير: الذي يُعلم القومَ بالأمر الحادث.\n(بالثنيَّة) الثَّنيَّةُ: الطريق المرتفع في الجبل.\n(حَلْ حَلْ) زجر للناقة، و«حَوْب» زجر للجمل.\n(فألحت) أَلَحّ البعير: إذا حَرَن، وقيل: إنما يقال ذلك للجمل، فأما الناقة فإنما يقال لها: خَلأَت.\n(القصواء) القصواء: اسم ناقة النبي - ﷺ-، ولم تكن قصواء، أي: مشقوقة الأذن، وإنما كان هذا لقبًا لها.\n(حابس الفيل) الفيل: هو فيل أبرهة الذي جاء يقصد البيت ليخرِّبه، فحبس الله الفيل، فلم يتقدَّم إلى مكة، وردَّ رأسه راجعًا من حيث جاء، فأرسل الله عليهم كما قال: ﴿طيرًا أبابيل. ترميهم بحجارة من سِجِّيل﴾ والقصة مشهورة.\n(خُطة) الخطة: الحال والقضية والطريقة.\n(حُرُمات الله) حرمات الله: جمع حرمة، يريد بها: حُرْمة الحرم، وحرمة الإحرام، وحرمة الشهر الحرام. (يتبرَّض) التَّبرُّض: أخذ الشيء قليلًا قليلًا، وهو أيضًا التَّبَلُّغ بالشيء القليل.\n(ثَمَد) الثمد: الماء القليل الذي لا مادة له. ⦗٣٠٣⦘\n(يجيش) جاشت البئر بالماء: [إذا] ارتفعت وفاضت، وجاشت القِدر: إذا غَلَت.\n(بالرِّي) الرَّيُّ: ضد العطش.\n(صَدَروا) الصَّدَرُ: الرُّجوعُ بعد الورود.\n(عَيْبة نُصح) يقال: فلانٌ عيبة نُصح فلان: إذا كان موضَع سِرِّه وثِقَتِهِ في ذلك.\n(أعداد مياه) الماء العدُّ: الكثير الذي لا انقطاع لمادته، كماء العيون، وجمعه: أعداد.\n(العُوذ) جمع عائذ: وهي الناقة إذا وضعت إلى أن يقوى وَلَدها.\n(المطافيل) جمع مُطْفِل، وهي الناقة معها فصيلها، فاستعار ذلك للناس، أراد به النساء والصبيان.\n(نَهَكَتْهم الحرب) يقول: نهكته الحرب تنهكه، أي: أضرت به وأثَّرت فيه، من نَهْك الحُمَّى، وهو ألمها وضررها.\n(ماددتهم) ماددتَ القوم، أي: جعلت بينك وبينهم مُدَّة.\n(جَمُّوا): استراحوا، والجمام: الراحة بعد التعب.\n(سالفتي) السالفة: صفحة العنق، وانفرادها كناية عن الموت، لأنها لا تنفرد عما يليها إلا بالموت. ⦗٣٠٤⦘\n(استنفرت) القومَ: دعوتهم إلى قتال العدو.\n(بَلَّحُوا) أصل التبليح: الإعياء والفتور، والمراد: امتناعهم من إجابته وتقاعدهم به، وفيه لغة أخرى «بَلَحُوا» بالتخفيف.\n(قد قُلِّدت) تقليد البُدْنِ: هو أن يجعل في رقابها شيء كالقلائد من لحاء الشجر، أو غيره، ليعلم أنها هَدْي.\n(اجتاح) الاجتياح: إيقاع المكروه بالإنسان، ومنه الجائحة، والاجتياح والاستئصال متقاربان في مبالغة الأذى.\n(أشوَابًا) الأشواب والأوباش والأوشاب: سواء، وهم الأخلاط من الناس والرَّعاع.\n(خطة) يقال: خطة رشد، وخطة غَيّ، والرشد: خلاف الغَيِّ والضلال، والمراد: أنه قد طلب منكم طريقًا واضحًا في الهدى والاستقامة.\n(خليقًا) يقال: فلان خليق بكذا، أي: جدير، لا يبعد ذلك من خُلُقه.\n(امصص ببظر اللات) اللات: صنم كانوا يعبدونه.\n(والبظر): ما تقطعه الخافضة من الهنة التي تكون في فرج المرأة، وكان هذا شتمًا لهم يدور في ألسنتهم. ⦗٣٠٥⦘\n(فاجر) أصل الفجور: الميل عن الحق والتكذيب به، وكل انبعاث في شر فهو فجور.\n(لولا يد) اليد: النِّعمَة، وما يمتنُّ الإنسان به على غيره.\n(المغفر): ما يلبسه الدَّارع على رأسه من الزَّرَدِ.\n(غُدَر): معدول عن غادر، وهو بناء للمبالغة.\n(نخامة) النُّخامة: البصقة من أقصى الحلق.\n(يُحِدُّونَ) أحددتُ إليه النظر: إذا ملأت عينك منه ولم تهبه، ولا استحييت منه.\n(على وَضوئِه) الوَضوء، بفتح الواو: الماء الذي يُتوضَّأُ به.\n(البُدْن): الإبل التي تُهدى إلى البيت في حج أو عمرة.\n(قاضَى): فاعل، من القضاء، وهو إحكام الأمر وإمضاؤه، قال الأزهري: «قضى» في اللغة على وجوه، مَرْجِعها إلى انقطاع الشيء وتمامه.\n(ضُغْطَة) الضُّغطة: القهر والضيق.\n(يَرسُفُ) رسف المقيَّد في قيده: إذا مشى فيه.\n(فأجزه لي) يجوز أن يكون بالزاي والراء، فأما بالزاي: فمعناه من الإجازة، أي: اجعله جائزًا غير ممنوع، ولا محرَّم أو غيره، وأطلقه، وإن ⦗٣٠٦⦘ كان بالراء المهملة: فمعناه من الإجارة: الحماية والحفظ، وكلاهما صالح في هذا الموضع.\n(الدَّنِيَّة): القضية التي لا يُرضى بها ولا تُراد.\n(بغرزه) الغرز: الكور للناقة، كالرِّكاب لسرج الفرس، إلا أنه من جلد، فإذا كان من حديد أو خشب: فهو ركاب.\n(وَيلُ امِّهِ مِسْعَرُ حَرْب) مسعر الحرب: مُوقِدها، يقال: سعرتُ النار وأسعرتُها: إذا أوقدتها، والمِسعَر: الخشب الذي توقَد به النار، وقوله: «ويل امه» كلمة يتعجَّب بها.\n(سِيفُ البحر): جانبه وساحله.\n(بِعصَم الكَوافِر) العِصَم: جمع عِصمَة، وهو ما يتمسَّك به، والكوافر: جمع كافرة، وأراد بعصمها: عقد نكاحها.\n(امتَعَضُوا) الامتعاض: كراهيةُ الشيء والغيظ منه.\n(العاتق) من الجواري: التي أدركت فَخَدِرَتْ.\n(الأحابيش): الجماعات المجتمعة من قبائل شَتَّى متفرقة.\n(جَنْبًا) الذي جاء في كتاب الحميدي «كان الله قد قطع جنبًا من المشركين» وشرحه في غريبه فقال: الجنب: الأمر، يقال: ما فعلت هذا في جَنب حاجتي، إلا في أمر حاجتي، والجنب: القِطعةُ من الشيء تكون ⦗٣٠٧⦘ معظمه، أو شيئًا كثيرًا منه، والذي جاء في كتاب البخاري «قد قطع عينًا من المشركين» فإن صحت الرواية ولم تكن غلطًا من الناسخ: فيكون معناه - والله أعلم- من العين: الجاسوس، أي: كفى الله منهم [من] كان يرصُدنا، ويتجسَّس علينا أخبارنا.\n(محروبين) المحروب: المسلوب، يقال: حُرِبَ فلان ماله: إذا سُلِبَهُ.\n(خَلَتِ القصواء) قد جاء في هذه الرواية «خلت القصواءُ» بترك الهمزة، واللغة «خَلأَت» فإن صحت الرواية: كان قد خفف الهمزة، وهو مذهب مشهور في العربية.\n(عيبة مكفوفة) المكفوفة: المشرجة والمشدودة (٩)، والعيبة هاهنا: مثل، والمعنى: بيننا صدور سليمة، وعقائدُ صحيحة في المحافظة على العهد الذي تعاهدنا، والعقد الذي عقدنا، وقد يُشبَّه صدر الإنسان - الذي هو مستودع سَرِّه وموضع مكنون أمره بالعَيبة التي يودِعها متاعَه، ويصون فيها ثيابه.\n(لا إسلال ولا إغلال) الإسلال: من السَّلَّة، وهي السرقة، والإغلال: الخيانة، يقال: أغلَّ الرجل إغلالًا: إذا خان، وغل من الغَنيمة غلولًا، وقال بعضهم: إن الإسلال من سلّ السيوف في الحرب، والإغلال: لبس الدروع، وليس بمرضٍ. ⦗٣٠٨⦘\n(مقامًا يحمَده عليه) هذا القول من النبيِّ - ﷺ- في حق سهيل بن عمرو: إشارةً إلى ما كان عند وفاة النبيِّ - ﷺ-، وارتداد الناس بمكة، فقام خطيبًا ووعظهم، وثبَّتهم على الإسلام، فكان هذا هو المقام الذي يحمده عليه.\n_________\n(١) هو مقول الزهري، وصله ابن مردويه في تفسيره من طريق عقيل.\n(٢) كذا في الأصل: أزواجهن، والذي في نسخ البخاري المطبوعة: أزواجهم، وهو أصوب.\n(٣) وفي بعض النسخ: الأشطاط، وهو موضع تلقاء الحديبية.\n(٤) في نسخ البخاري المطبوعة: عينًا، وانظر الكلمة في \" غريب الحديث \".\n(٥) القائل: علي بن المديني.\n(٦) قال في \" عون المعبود \": كذا في النسخ، والظاهر أنه سقط بعض الألفاظ من هذا المقام، وفي \" المشكاة \" برواية الشيخين: ثم جاء نسوة مؤمنات، فأنزل الله تعالى ﴿يا أيها الذين آمنوا إذا جاءكم المؤمنات مهاجرات ...﴾ الآية.\n(٧) رواه البخاري ٥ / ٢٤١ - ٢٦٠ في الشروط، باب الشروط في الجهاد والمصالحة مع أهل الحرب، وفي باب ما يجوز من الشروط في الإسلام، وفي الحج، باب من أشعر وقلد بذي الحليفة ثم أحرم، وباب النحر قبل الحلق في الحصر، وفي المغازي، باب غزوة الحديبية، وفي تفسير سورة الممتحنة، وأبو داود رقم (٢٧٦٥) و(٢٧٦٦) في الجهاد باب في صلح العدو، ورقم (٤٦٥٥) في السنة، باب في الخلفاء.\n(٨) رواية رزين هذه رواها أحمد في \" المسند \" ٤ / ٣٢٦.\n(٩) في اللسان: المشرجة المعقودة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٢٣، ٣٢٨) قال: حدثنا سفيان بن عيينة، وفي (٤/٣٢٣) قال: حدثنا يزيد بن هارون. قال: أخبرنا محمد بن إسحاق بن يسار. وفي (٤/٣٢٧، ٣٢٨) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، وفي (٤/٣٣١) قال: حدثنا يحيى بن سعيد القطان. قال: حدثنا عبد الله بن المبارك. قال: حدثنا معمر، والبخاري (٢/٢٠٦) قال: حدثنا أحمد بن محمد. قال: أخبرنا عبد الله. قال: أخبرنا معمر. وفي (٣/٢٥٢) قال: حدثني عبد الله بن محمد. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٥/١٥٧) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٥/١٦١) قال: حدثنا عبد الله بن محمد. قال: حدثنا سفيان - قال: وثبتني معمر بعد الزهري -. وفي (٥/١٦١) قال: حدثني إسحاق، قال: أخبرنا يعقوب. قال: حدثني ابن أخي ابن شهاب، وأبو داود (١٧٥٤) قال: حدثنا عبد الأعلى بن حماد. قال: حدثنا سفيان بن عيينة. وفي (٢٧٦٦) قال: حدثنا محمد بن العلاء. قال: حدثنا ابن إدريس. قال: سمعت ابن إسحاق. وفي (٤٦٥٥) قال: أنبأنا يعقوب بن إبراهيم. قال: حدثنا يحيى بن سعيد، قال: حدثنا عبد الله بن المبارك. قال: حدثنا معمر. والنسائي في الكبرى (ورقة ١١٤- ب) قال: أخبرنا سعيد بن عبد الرحمن. قال: حدثنا سفيان (قال: وثبتني معمر بعد عن الزهري) . وابن خزيمة (٢٩٠٦) قال: حدثنا محمد بن عيسى. قال: حدثنا سلمة. قال: حدثني محمد بن إسحاق. وفي (٢٩٠٧) قال: حدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. (ح) وحدثنا علي بن خَشْرم. قال: أخبرنا ابن عيينة.\nأربعتهم - سفيان، ومحمد بن إسحاق، ومعمر، وابن أخي ابن شهاب- عن محمد بن مسلم بن شهاب الزهري، عن عروة بن الزبير، فذكره.\n(*) أخرجه البخاري (٣/١١) قال: حدثنا محمود. قال: حدثنا عبد الرزاق. وأبو داود (٢٧٦٥، ٤٦٥٥) قال: حدثنا محمد بن عبيد، أن محمد بن ثور حدثهم. والنسائي (٥/١٦٩) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا محمد بن ثور.\nكلاهما - عبد الرزاق، ومحمد بن ثور- عن مَعْمر، عن الزهري، عن عروة بن الزبير، فذكره. ليس فيه -مروان بن الحكم-.\n(*) أخرجه البخاري (٣/٢٤٦) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عُقيل، عن ابن شهاب. قال: أخبرني عروة بن الزبير، أنه سمع مروان والمسور بن مخرمة، يخبران عن أصحاب رسول الله -ﷺ-، نحوه مختصرا.","vol":"8","page":286},{"text":"٦١٠٩ - (م) أنس بن مالك - ﵁ - «أن قريشًا صالحوا النبيَّ - ﷺ-، وفيهم سهيل بن عمرو، فقال النبيُّ - ﷺ- لعليّ: اكتُبْ: بسم الله الرحمن الرحيم، قال سهيل: أمَّا بسم الله، فما ندري ما «بسم الله الرحمن الرحيم»؟ ولكن اكتب ما نعرف: باسمك اللهم، فقال: اكتب: من مُحمَّد رسولِ الله، قالوا: لو عَلِمْنا أنَّكَ رسولُ الله لاتَّبعناك، لكن اكتب اسمك واسم أبيك، فقال النبيُّ - ﷺ- اكتب: من محمد بن عبد الله، فاشترطوا على النبي - ﷺ-: أنَّ مَن جاء منكم لم نردَّه، ومن جاءكم منا رددتمُوه علينا، فقالوا: يا رسول الله، أنكتب هذا؟ قال: نعم، إنه من ذهب منا إليهم فأبعدَه الله، ومن جاءنا منهم، سيجعل الله له فرجًا ومخرجًا» . أَخرجه مسلم (١) .\n_________\n(١) رقم (١٧٨٤) في الجهاد، باب صلح الحديبية في الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٧٨٤) حدثنا أبو بكر بن أبي شيبة، حدثنا عفان، حدثنا حماد بن سلمة، عن ثابت، عن أنس، فذكره.","vol":"8","page":308},{"text":"٦١١٠ - (خ) عبد الله بن عمر - ﵄ - أنَّ رسولَ الله - ﷺ-: «خرجَ مُعتمِرًا، فحال كُفَّارُ قريش بينه وبين البيت، فنحر هَدْيَه، ⦗٣٠٩⦘ وحَلَقَ رأسهُ بالحديبية، وقاضاهم على أن يعتمِرُوا العامَ المقبلَ، ولا يحملَ سلاحًا عليهم إلا سيوفًا، ولا يُقيمَ إلا ما أحبُّوا، فاعتمر من العام المقبل، فدخَلَها كما كان صالحهم، فلما أن أقام بها ثلاثًا، أمروه أن يَخْرُجَ، فخرَجَ» . أخرجه البخاري (١) .\n_________\n(١) ٥ / ٢٢٤ في الصلح، باب الصلح مع المشركين، وفي المغازي، باب عمرة القضاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٢٧٠١) حدثنا محمد بن رافع، حدثنا سريج بن النعمان، حدثنا فليح، عن نافع، عن ابن عمر، فذكره.","vol":"8","page":308},{"text":"٦١١١ - (ت د) علي بن أبي طالب - ﵁ - قال: «خرج عُبدْان (١) إلى رسولِ الله - ﷺ- يوم الحديبية قبل الصلح، فكتب إليه مواليهم يقولون: يا محمد، والله ما خرجوا إليكَ رغبة في دينك، وإنما خرجوا هَرَبًا من الرِّقِّ، فقال ناس: [صدقوا يا رسول الله] رُدَّهم إليهم، فغضبَ رسولُ الله - ﷺ- من ذلك، وقال: ما أُراكم تَنتهون يا معشر قريش، حتى يبعثَ الله عليكم مَن يضرب رقابكم على هذا، وأبى أن يَرُدَّهم، وقال: هم عُتَقَاءُ الله» . أخرجه أبو داود.\nوفي رواية الترمذي قال: «لما كان يومُ الحديبية خرج إِلينا ناس من المشركين، منهم سهيل بن عمرو، وأناس من رؤساء المشركين، فقالوا: يا رسول الله، قد خرج إليكَ ناس من أبنائنا وإخواننا وأرِقَّائنا، وليس بهم فِقْه في الدِّين، وإنما خرجوا فِرَارًا من أموالنا وضِياعنا، فارددهم إلينا، فإن لم يكن لهم فِقْه في الدين سَنُفَقِّهُهُم، فقال رسولُ الله - ﷺ-: يا معشر ⦗٣١٠⦘ قريش، لَتَنْتَهُنَّ أو لَيَبْعَثَنَّ الله عليكم من يَضْرِبُ رِقَابَكُم بالسيف على الدِّين، قد امتحن الله قلوبهم على الإيمان، قال أبو بكر وعمر: مَن هو يا رسولَ الله؟ قال: هو خَاصِفُ النَّعْل، وكان قد أعطى عليًّا نعلَه يَخصِفُها، ثم التفت إلينا عليّ فقال: قال رسولُ الله - ﷺ-: مَن كذب عليَّ مُتعمِّدًا فليتبوأ مقعدَهُ من النار» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يخصفها) خَصَفَ النعل يخصِفها: إذا خرزها.\n_________\n(١) جمع عبد.\n(٢) رواه أبو داود رقم (٢٧٠٠) في الجهاد، باب في عبيد المشركين يلحقون بالمسلمين فيسلمون، والترمذي رقم (٣٧١٦) في المناقب، باب مناقب علي بن أبي طالب ﵁، وقال الترمذي: هذا حديث حسن صحيح غريب لا نعرفه إلا من هذا الوجه من حديث ربعي بن حراش عن علي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٥٥) (١٣٣٥) قال: حدثنا أسود بن عامر، قال: أخبرنا شريك. وأبو داود (٢٧٠٠) قال: حدثنا عبد العزيز بن يحيى الحراني، قال: حدثني محمد، يعني ابن سلمة، عن محمد بن إسحاق، عن أبان بن صالح، والترمذي (٣٧١٥) قال: حدثنا سفيان بن وكيع، قال: حدثنا أبي، عن شريك.\nكلاهما - شريك، وأبان - عن منصور بن المعتمر، عن ربعي بن حراش، فذكره.","vol":"8","page":309},{"text":"٦١١٢ - (م) سلمة بن الأَكوع - ﵁ - قال: «قَدِمْنا الحديبيةَ مع رسول الله - ﷺ- ونحنُ أربعَ عشرةَ مائة، وعليها خمسون شاة لا تُرويها، قال: فقعدَ رسولُ الله - ﷺ- على جَبَا الرَّكِيَّةِ، فإما دعا، وإِمَّا بصق (١) فيها، قال: فَجَاشَتْ، فَسَقَيْنا وَاسْتَقَيْنَا، قال: ثم إن رسولَ الله - ﷺ- دعا [نا] للبيعة في أصل الشجرة، قال: فبايعتُه في أول الناس، ثم بايع وبايع، حتى إِذا كانَ في وسط من الناس قال: بايِع يا سلمةُ، قال: قلتُ: قد بايعتُكَ يا رسولَ الله في أول الناس، قال: وأيضًا قال: وقد رآني رسولُ الله - ﷺ ⦗٣١١⦘ أَعْزَلَ - يعني: ليس معه سلاح - فأعطاني رسولُ الله - ﷺ- حَجفَة - أو دَرَقَة - ثم بايَعَ، حتى إذا كان في آخر الناس، قال: ألا تُبايعني يا سلمةُ؟ قال: قلتُ: قد بايعتُك يا رسولَ الله في أول الناس، وفي أوسط الناس، قال: وأيضًا، قال: فبايعتُه الثالثَةَ، ثم قال لي: [يا] سلمةُ، أين حَجفَتُك - أو دَرَقَتُكَ - التي أعطيتُكَ؟ قال: قلتُ: يا رسولَ الله، لقيَني عمّي عامر أعْزَلَ، فأعطيتُه إياها، قال: فضحك رسولُ الله - ﷺ-، وقال: إنكَ كالذي قال الأول: اللهم أبْغِنِي حبيبًا هو أحبُّ إليَّ من نفسي، ثم إنَّ المشركين وَاسَوْنا الصلحَ، حتى مشى بعضُنا في بعض، واصطلحنا، قال: وكنتُ تَبِيعًا لطلحةَ بنِ عُبيد الله، أسقي فرَسه وأحُسُّه وأخدُمه، وآكل من طعامه، وتركتُ أهلي ومالي مهاجرًا إلى الله وإلى رسولِه - ﷺ-، فلما اصطلحنا نحن وأهلُ مكةَ، واختلط بعضُنا ببعض، أتيتُ شجرة، فَكَسَحْتُ شوكَها، فاضطجعتُ في أصلها، فأتاني أربعة من المشركين من أهلِ مكةَ، فجعلوا يقعون في رسول الله - ﷺ- فأَبْغَضْتُهم، فتحوَّلتُ إلى شجرة أُخرى، وعلَّقوا سلاحهم، واضطجعوا، فبينما هم كذلك إذْ نادى مُناد من أسفل الوادي: يَا لَلْمهاجرين، قُتِلَ ابنُ زُنَيْم، قال: فاخترطتُ سيفي، ثم شددتُ على أُولئك الأربعةِ وهم رُقُود، فأخذت سلاحهم، فجعلتُه ضِغْثًا في يدي، قال: ثم قلتُ: والذي كرَّم وجهَ محمَّد - ﷺ-، لا يرفع أحد منكم رأسَهُ، إلا ضربتُ الذي فيه عيناه، قال: ثم ⦗٣١٢⦘ جئتُ بهم أسوقهم إلى رسول الله - ﷺ-، قال: وجاء عَمِّي عامر برجل من العَبَلات يقال له: مِكْرَز، يقودُهُ إلى رسولِ الله - ﷺ- على فَرَس مُجَفَّف في سبعين من المشركين، فنظر إِليهم رسولُ الله - ﷺ-، فقال: دعُوهم، يكنْ لهم بَدْءُ الفُجور وثِناه، فعفا عنهم رسولُ الله - ﷺ- وأنزل الله ﷿ ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وكانَ اللهُ بِمَا تعْمَلُونَ بَصِيرًا﴾ [الفتح: ٢٤]، قال: ثم خرجنا راجعين إلى المدينة، فنزلنا منزلًا، بيننا وبين بني لحيان جبل وهم المشركون، فاستغفرَ رسولُ الله - ﷺ- لمن رَقيَ هذا الجبل الليلةَ، كأنه طَليعة للنبيِّ - ﷺ- وأصحابه، قال سلمةُ: فرقِيتُ تلك الليلة مرتين أو ثلاثًا، ثم قَدِمْنا المدينةَ، فبعثَ رسولُ الله - ﷺ- بظَهْره مع رَباح - غلامِ رسولِ الله ﷺ - وأنا معه، وخرجتُ معه بفرس لطلحة أُنَدِّيه (٢)، مع الظهر، فلما أصبحنا إذا عبد الرحمن الفزاريُّ قد أغار على ظَهْر رسول الله - ﷺ-، فَاسْتَاقَه أَجْمَعَ، وقتل راعيَه، فقلتُ: يا رباحُ، خذ هذا الفرس فأبْلِغْه طلحةَ بنَ عبيد، وأخبِرْ رسولَ الله - ﷺ- أَنَّ المشركين قد أَغاروا على سَرْحه، ثم قمتُ على أَكمَة، فاستقبلتُ المدينةَ، فناديتُ ثلاثًا: يا صَبَاحَاه، ثم خرجت في آثار القوم أرميهم بالنَّبْل، وأَرْتَجِزُ، أقول: ⦗٣١٣⦘\nأنا ابنُ الأكوَعِ ... واليومُ يومُ الرُّضَّعِ\nفألحَقُ رجلًا منهم، فأصُكُّ سهمًا في رَحْله، حتى خَلَص نَصْلُ السهم إلى كتفه، قال: قلتُ:\nخذها وأنا ابنُ الأكوع ... واليومُ يومُ الرُّضَّعِ\nقال: فوالله، ما زلتُ أرميهم وأَعقِرُ بهم، فإذا رجع إِليَّ فارس أتيتُ شجرة، فجلستُ في أصلها، ثم رميتُه فَعَقَرتُه، حتى إِذا تَضَايَقَ الجبل، فدخلوا في تَضَايُقِهِ عَلَوْتُ الجبل، فجعلتُ أرميهم بالحجارة، فما زلتُ كذلك أَتْبَعُهم، حتى ما خلق الله من بعير من ظهر رسولِ الله - ﷺ- إلا خَلَّفتُهُ وراءَ ظهري، وَخَلَّوْا بيني وبينه، ثم اتَّبَعْتُهم أرميهم، حتى ألقَوْا أكثرَ من ثلاثين بُرْدَة وثلاثين رُمْحًا، يَسْتَخِفُّون، ولا يطرحون شيئًا إلا جعلتُ عليه آرَامًا من الحجارة يعرفُها رسولُ الله - ﷺ- وأصحابه، حتى أتوا مُتَضَايقًا من ثَنِيَّة، فإذا هم قد أتاهم فلانُ بنُ بَدر الفزاريُّ، فجلسوا يتضحَّوْن - يعني: يتغدَّوْنَ - وجلستُ على رأس قَرْن، قال الفزاريُّ: ما هذا الذي أرى؟ قالوا: لقينا من هذا البَرْحَ، واللهِ ما فارقنا مُنذُ غَلَس يرمينا، حتى انْتَزَع كلَّ شيء من أيدينا، قال: فليقُم إِليه نفر منكم أربعة، قال: فَصَعِدَ إِليَّ منهم أربعة في الجبل، فلما أمْكنَوني من الكلام، قلت: هل تعرفوني؟ قالوا: لا، ومَن أَنتَ؟ قال: قلتُ: أنا سلمةُ بنُ الأكوع، والذي ⦗٣١٤⦘ كَرَّمَ وجهَ محمد - ﷺ-، لا أطلبُ رجلًا منكم إلا أدركتُه، ولا يطلبني رجل منكم فيدركني، قال أحدُهم: أنا أظنُّ، قال: فرجعوا، فما برحتُ مكاني حتى رأيتُ فَوارِسَ رسولِ الله - ﷺ- يتخلّلون الشجر، قال: فإِذا أوَّلهُم الأخرَمُ الأسديُّ، وعلى إثْرِهِ أبو قتادةَ الأنصاريُّ، وعلى إِثْرِهِ المقدادُ بنُ الأسودِ الكِنْديُّ، قال: فأخذتُ بعِنان الأخرم، قال: فَولَّوْا مُدبرين، قلتُ: يا أَخْرم، احْذَرْهم لا يَقْتَطِعُوكَ حتى تلحقَ رسولَ الله - ﷺ- وأصحابه، قال: يا سلمةُ إن كنتَ تؤمنُ بالله واليوم الآخر، وتعلم أن الجنةَ حَقّ، والنارَ حَقّ، فلا تَحُلْ بيني وبين الشهادة، قال: فخلَّيتُهُ، فالتَقى هو وعبد الرحمن، قال: فعَقَر بعبد الرحمن فَرَسُهُ، وطعنَهُ عبد الرحمن فقتله، وتَحوَّل على فَرَسِهِ، ولحق أبو قتادةَ - فارسُ رسول الله - ﷺ- بعبد الرحمن فطعنه فقتله، فوالذي كرَّم وجه محمد - ﷺ- لَتَبعتْهُم أعْدُو على رِجْليَّ، حتى ما أرى ورائي من أصحاب محمَّد ولا غبارهم شيئًا، حتى يَعدِلوا قبل غروب الشمس إلى شِعْب فيه ماء يقال له: ذو قَرَد، ليشربوا منه وهم عِطاش، قال: فنظروا إليَّ أعْدُو وَرَاءهم، فَحلَّيتُهم عنه - يعني: أجْلَيْتُهم عنه - فما ذاقوا منه قطرة، قال: ويخرجُون فيشتدُّون في ثَنِيَّة، قال: فأعْدُو، فأَلْحَقُ رجلًا منهم، فأصُكُّه بسهم في نُغْضِ كَتِفِهِ، قال: قلتُ: خُذْها\nوأنا ابنُ الأكوعِ ... واليومَ يومَ الرُّضَّعِ ⦗٣١٥⦘\nقال: يا ثَكلَتْه أُمُّه، أَكْوَعُهُ بُكْرَةَ؟ قلت: نعم يا عدوَّ نَفْسِهِ أَكْوَعُك بكرة، وأَرْدَوْا فرسين على ثنيَّة، فجئتُ بهما أسوقُهما إلى رسولِ الله - ﷺ-، ولحقني عامرُ بسطيِحَة فيها مَذْقَة من لَبَن، وسَطيحة فيها ماء، فتوضأتُ وشربتُ، ثم أتيتُ رسولَ الله - ﷺ- وهو على الماء الذي حَلَّيتُهم عنه، فإذا رسولُ الله - ﷺ- قد أخذ تلكَ الإبلَ، وكلَّ شيء اسْتَنْقَذْتُه من المشركين، وكلّ رُمْح وبُرْدَة، وإذا بلال نحرَ ناقة من الإبل التي استنقذتُ من القوم، وإِذا هو يشوي لرسولِ الله - ﷺ- من كَبِدِها وسَنَامِها، قال: قلتُ: يا رسولَ الله، خَلِّني فَأنْتَخِبُ من القوم مائةَ رجل، فأتْبَعُ القوم، فلا يبقى منهم مُخبِر إلا قتلتُه، قال: فضحكَ رسولُ الله - ﷺ- حتى بَدَتْ نَوَاجِذُه في ضوء النار، فقال: يا سلمةُ، أَتُراك كنتَ فاعلًا؟ قلتُ: نعم، والذي أكرمكَ، قال: إِنهم لَيُقْرَوْن في أرض غَطَفان، قال: فجاء رجل من غَطَفَانَ، فقال: نَحَرَ لهم فلان جزورًا، فلما كشفوا جلدها رأَوْا غُبَارًا، فقالوا: أتاكم القومُ، فخرجوا هاربين، فلما أصبحنا قال رسولُ الله - ﷺ-: كان خيرَ فُرْساننا اليومَ أبو قَتادةَ، وخيرَ رَجَّالَتِنا سلمةُ، قال: ثم أعطاني رسولُ الله - ﷺ- سهمين: سهم الفارس، وسهم الراجل، فجمعهما لي جميعًا، ثم أرْدَفَني رسولُ الله - ﷺ- وراءه على العَضْبَاء، راجعِين إلى المدينة، قال: فبينما نحن نسير، قال: وكان رجل من الأنصار ⦗٣١٦⦘ لا يُسْبَقُ شَدًّا، قال: فجعل يقولُ: ألا مُسابق إلى المدينة؟ هل مِنْ مُسابِق؟ فجعل يُعيدُ ذلك، قال: فلما سمعتُ كلامَه، قلتُ: أما تُكْرِم كريمًا، ولا تَهابُ شَريفًا؟ قال: لا، إلا أَنْ يكونَ رسولُ الله - ﷺ-، قال: قلتُ: يا رسولَ الله، بأبي وأُمِّي، ذَرْني فلأَسْبِق الرَّجُلَ، قال: إن شئتَ، قال: قلتُ: اذهب إليكَ، قال: وَثَنَيْت رِجْلي، فَطَفَرْتُ فعدوتُ، قال: فَربطتُ عليه شَرَفًا أو شَرَفَيْنِ، أَسْتَبْقي نَفسي، ثم عَدَوْتُ في إِثْرِهِ، فربطتُ عليه شَرَفًا أو شَرَفين، ثم إني رَفَعْتُ حتى أَلْحَقَه: فأصُكُّه بين كتفيه، قال: قلتُ: قد سُبِقْتَ والله، قال: أنا أظنّ، قال: فَسَبَقْتُه إلى المدينة، قال: فوالله، ما لبثنا إلا ثلاثَ ليال، حتى خرجنا إلى خيبرَ مع رسولِ الله - ﷺ-، قال: فجعل عَمِّي عامر يَرْتَجِزُ بالقوم:\nتَاللهِ لَوْلا الله مَا اهْتَدَيْنَا ... وَلا تَصَدَّقْنا وَلا صَلَّيْنا\nوَنَحْنُ عنْ فَضْلِكَ مَا اسْتَغْنَينا ... فَثَبِّتِ الأقدَامَ إِن لاقَيْنا\nوَأَنْزِلَنْ سَكِينَة عَليْنا\nفقال رسولُ الله - ﷺ-: من هذا؟ قال: أنا عامر، قال: غَفَرَ لكَ رَبُّكَ، قال: وما استغَفَرَ رسولُ الله - ﷺ- لإِنسان يَخُصُّهُ إلا اسْتُشْهِدَ، قال: فنادى عمرُ بنُ الخطاب وهو على جمل له: يا نبيَّ الله، لولا مَتَّعْتَنا بعامر؟ قال: فلمَّا قدِمنا خَيْبَر، قال: خرج مَلِكُهمْ مَرْحَب يخطِرُ بسيفه، يقول: ⦗٣١٧⦘\nقَدْ عَلِمَتْ خَيْبَرُ أَنِّي مَرْحَبُ ... شَاكِي السِّلاحِ بَطَل مُجَرَّبُ\nإذا الحُرُوبُ أَقْبَلَتْ تَلَهَّبُ\nقال: وبرز له عمِّي عامر، فقال:\nقَدْ عَلِمَتْ خَيْبَرُ أَنِّي عامِرُ ... شَاكِي السِّلاحِ بَطَل مُغَامِرُ\nقال: فاختلفا ضربتين، فوقع سيفُ مَرْحَب في تُرْسِ عامر، وذهب عامر يُسْفِل له، فرجع بسيفه على نفسه، فقطع أكْحَلَهُ، وكانت فيها نَفْسُه، قال سلمةُ: وخرجتُ، فإذا نفر من أصحاب رسولِ الله - ﷺ- يقولون: بَطَلَ عَمَلُ عامر، قتل نَفْسَهُ، قال: فأتيتُ رسولَ الله - ﷺ- وأنا أبكي - فقلتُ: يا رسولَ الله، بَطَلَ عَمَلُ عامر، قال رسولُ الله - ﷺ-: من قال ذلك؟ قال: قلتُ: ناس من أصحابك، قال: كذَبَ من قال ذلك، بل له أجرهُ مرتين، ثم أرسلني إلى عليّ - وهو أرمَدُ - فقال: لأعطينَّ الرَّايةَ رجلًا يُحِبُّ الله ورسولَهُ، ويُحِبُّهُ الله ورسولُهُ، قال: فأتيتُ عليًّا، فجئتُ به أقودُه - وهو أَرمَدُ - حتى أتيتُ رسولَ الله - ﷺ-، فَبَصَقَ في عَيْنَيه، فَبَرأَ، وخرجَ مَرْحَب، فقال:\nقَدْ عَلِمتْ خَيْبَرُ أَنِّي مَرْحَبُ ... شاكي السلاح بطل مجرَّبُ\nإذا الحروبُ أقبلتْ تَلَهَّبُ\nفقال عليّ - ﵁ -: ⦗٣١٨⦘\nأنا الذي سَمَّتْني أُمِّي حَيْدَرَهْ ... كَلَيْثِ غابات كرِيهِ المَنْظَرَه\nأُوفِيهُمُ بالصَّاعِ كَيْلَ السَّنْدَرَهْ\nقال: فضرب رأسَ مَرْحَب، فقتلهُ، ثم كان الفتحُ على يَدَيْه» . أخرجه مسلم (٣) .\nقال الحميديُّ: في هذا الحديث من ذِكْر الإغارة على السرحِ، وقصةِ عامر وارتجازهِ، وقوله - ﷺ-: «لأعطِينَّ الرايةَ»، ما قد اتفق البخاري معه على معناه، ولكن فيه من الزيادة والشرح ما يوجب كونَه من أفراد مسلم، فأفردناه.\nوفي رواية أبي داود، أخرج بعضه، وسيجيء ذِكرُه في غزوة ذي قَرَد إن شاء الله (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (على جبا الرَّكِيَّةِ) الرَّكِيَّةُ: البئر، وجباها: التراب الذي أُخرج منها وجُعلَ حولها.\n(أعزل) الأعزل: الذي لا سلاح معه، وقوم عُزَّل، وقد جاء في أحد نسخ مسلم «عُزُل» وأراد به الواحد، ولعله غلط من الكاتب. ⦗٣١٩⦘\n(ابغِني) بمعنى أوجدني وأعطني.\n(واسَوْنا) من المواساة: المشاركة والموافقة.\n(تَبيعًا) التَّبيع: الخادم، لأنه يتبع الذي يخدُمه.\n(فكسحت) كسحتُ البيت: كنستُه ونحيَّت ما في أرضه مما يؤذي ساكنه.\n(ضِغْثًا) الضِّغث: الحزمة المجتمعة من قضبان أو حشيش ونحوه مما يجمع في اليد.\n(من العَبَلات) العبَلات: أُمية الصغرى من قريش، والنسب إليهم: عَبَليٌّ.\n(مجفف) فرس مجفَّف: عليه تجافيف، وهي ما يستره في الحرب خوفًا عليه مما يؤذيه من سلاح وغيره، فهو في الخيل كالمُدَجَّج من الرِّجال، وهو المنغمس في الدرع والسلاح.\n(بدء الفجور): ابتداؤه وأوله، وثِناه: ثانيه، وقد يمدُّ.\n(طليعة) الطليعة: الجاسوس.\n(بظهره) الظهر: ما يُعَدُّ من الإبل للركوب والأحمال.\n(أُنَدِّيه) قال الأصمعي: التندية بالنون: أن تُورِد الإبل والخيل، حتى تشرب قليلًا، ثم ترعى ساعة، ثم تردُّها إلى الماء من يومها، أو من الغد، والإبل تندو من الحَمض إلى الخَلَّة، فتنتقل من جنس من المرعى إلى جنس آخر، وأنكر القتيبي هذا، وقال: الصواب «لأبَدِّيه» بالباء المعجمة ⦗٣٢٠⦘ بواحدة، أي: لأخرجه إلى البدو، وقال: ولا تكون التندية إلا للإبل خاصة، قال الأزهري: أخطأ القتيبي، والصواب ما قال الأصمعي. وللتندية معنى آخر، وهو تضمير الفرس وإجراؤه، حتى يسيل عرقه، ويقال لذلك العرق إذا سال: النَّدَى، وهذا أشبه بمعنى الحديث، والله أعلم.\n(سَرْحِهِ) السرح: المواشي السائمة.\n(على أكمَة) الأكمةُ: الرَّابيةُ ونحوها، وجمعها: أُكم وآكام وإكام.\n(يا صباحاه) يومُ الصَّباح: يومُ الغارة، وكان إذا دهمهم أمر صاحوا: يا صباحاه، يُعْلِمُون قومَهم بما دَهِمَهم ونابَهم، ليُبادروا إليه.\n(يوم الرُّضَع) أراد بقوله: يوم الرُّضَّع: يوم هلاك اللئام، والرُّضع جمع راضع، وأراد بهم: الذي يُرضِعون الإبل ولا يحلبونها خوفًا من أن يسمع حلبها من يستمنحهُم ويسألهم لبنًا، وقد يكون كناية عن الشدة.\n(فأصكّ) الصَّكُّ: الضرب باليد، وأراد: أنه رماه بسهم.\n(في رحله) رَحْلُ الناقة: كورها، فأضافه إليه لأنه راكب عليه.\n(وأعْقِرُ بهم) عَقَرْتُ به: قتلتُ مركُوبَه، وجعلتُه راجلًا.\n(بُردَة) البُرْدَةُ: ضرب من الثياب.\n(آرامًا) الآرام: جمع إرم، وهو العلم من الحجارة.\n(قَرَن) القَرَن: جبل صغير منفرد. ⦗٣٢١⦘\n(البَرَح): الشدة، يقال: لقيتُ منه بَرَحًا بارِحًا، أي: شدة شديدة.\n(غَلَس) الغَلَس: ظُلْمَةُ آخر الليل.\n(لا يقطعونك) الاقتطاع: أخذ الشيء والانفراد به، أراد به: لا يرونك منفردًا فيطمعوا فيك فيقتلوك.\n(شِعْب) الشِّعْبُ: الفُرْجَةُ بين الجبلين كالوادي.\n(فَحَلَّيْتُهم) عن الماء: أي: طردتُهم، هكذا جاء لفظ الحديث مُشددًا غير مهموز، وبهذا شرحه الحميدي في كتابه، والمعروف في اللغة: حَلأتُ الإبل مشددًا مهموزًا، ولعل الهمزة قد قُلبت ياء، وليس بالقياس، لأن الياء لا تُبدل من الهمزة إلا أن يكون ما قبلها مكسورًا، نحو إيلاف وبير، وقد جاء شاذًا: قَرَيْتُ في قرأتُ، وليس بالكثير.\n(فَيُسنِدونَ) وقد تقدَّم في أول هذه الغزوة ذكر «يسندون» وهو الصعود في الجبل.\n(نُغض) الكتف: الغضروف العريض الذي على أعلاه.\n(أكْوَعُه بكرة) قوله: أكوعه بكرة، يعني: الأكوع الذي كان قد تبعنا من بكرة، فإنه كان أول ما لحقهم قال:\nأنا ابن الأكوع ... واليوم يوم الرُّضع ⦗٣٢٢⦘\n[فلما عاد] قال لهم هذا القول، فقال له: أنت الذي كنت معنا بكرة؟ قال له في الجواب: نعم أكوعك بكرة.\n(أرْدَوا فرسين) أرديتُه: رميتُه وتركته، والمراد: أنهم من خوفهم تركوا من خيلهم فرسين، ولم يقفوا عليهما هربًا وخوفًا أن يلحقهم.\n(مَذقَة من لبن) لبن ممذوق، أي: مخلوط بماء، والمراد بقوله: «مَذْقَة» شربة قليلة من لبن ممذوق.\n(لَيُقْرَوْن) القِرى: الضِّيافة ونُزُل الضَّيْف.\n(فأنتخب) الانتخاب: الاختيار، وانْتِقَاءُ الجَيِّد.\n(جزورًا) الجزور: البعير ذكرًا كان أو أنثى، إلا أن اللفظة مؤنثة.\n(العَضباء): لقبُ ناقةِ النبيِّ - ﷺ- ولم تكن عضباء، أي: مشقوقة الأذُن.\n(شدّا) الشدّ: العدو.\n(فربطتُ) أي: تأخَّرتُ، كأنه ربط نفسه، أي: شدَّها.\n(شَرَفًا) الشَّرَفُ: الشَّوطُ والقَدْرُ المعلوم من المسافة.\n(لولا متَّعْتنا) «لولا» هاهنا بمعنى: هَلا، و«متعتنا» بمعنى: جعلتنا ننتفع به، فإنه - ﷺ- كان إذا استغفر في غزوة لأحد على الخصوص، أو ترَّحم [عليه]: عرفوا أنه يموت أو يُقتل، فقالوا لما استغفر له: هلا تركتنا ⦗٣٢٣⦘ نستمتع بحدائه في طول حياته؟\n(يَخْطِر بسيفه) خَطَر بسيفه: إذا هَزّهُ مُعجَبًا بنفسه، مُتعرِّضًا للمبارزة، ويجوز أن يكون أراد به: أنه كان يخطِر في مِشْيَتِه، أي: يتمايل ويمشي مِشْيَةَ المعجَب بنفسه، وسيفُه في يده، فكأنه خطر وسيفه معه.\n(شاكي السلاح): ذو شدَّة وشوكة وحِدَّة في سلاحه.\n(مُغَامِرُ) رجل مُغامر: إذا كان يَقتحم المهالك.\n(يَسفُل) سفلتُ له أسفُل في الضرب: إذا عمدتَ أن تضرب أسافِلَه من وسطه إلى قدميه.\n(حَيْدَرَة): اسم للأسد، وذلك أن فاطمةَ بنتَ أسد أُمَّ علي بن أبي طالب لما ولدته سمته باسم أبيها، وكان أبو طالب غائبًا، فلما قدم كره هذا الاسم، فسماه عليًا.\n(السَّندَرة): مِكْيَال ضخم.\n(كَلَيْث غابات) الليث: الأسد، و«الغابات» جمع غابة، وهي الأجَمَةُ، وأُسود الغابات موصوفة بالشدة.\n_________\n(١) يقال: بزق، وبصق، وبسق، ثلاثة لغات بمعنى، والسين قليلة الاستعمال.\n(٢) في المطبوع: أندبه، وهو خطأ.\n(٣) رقم (١٨٠٧) في الجهاد، باب غزوة ذي قرد وغيرها.\n(٤) سيأتي في الحديث رقم (٦١٢٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٨٠٧) حدثنا أبو بكر بن أبي شيبة، حدثنا هاشم بن القاسم. (ح) وحدثنا إسحاق بن إبراهيم، أخبرنا أبو عامر العقدي، كلاهما عن عكرمة بن عمار. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، وهذا حديثه، أخبرنا أبو علي الحنفي عبيد الله بن عبد المجيد، حدثنا عكرمة - وهو ابن عمار- حدثني إياس بن سلمة، حدثني أبي، قال: فذكره.","vol":"8","page":310},{"text":"٦١١٣ - (خ م ت س) سلمة بن الأكوع - ﵁ - قال يزيد بن أبي عبيد: «قلتُ لسلمةَ: على أيِّ شيء بايعتم رسولَ الله - ﷺ- يومَ الحُديبية؟ قال: على الموتِ - وفي رواية قال: بايَعنا النبيَّ - ﷺ- تحت الشجرة، فقال لي: ⦗٣٢٤⦘ يا سلمةُ: ألا تُبايِعُ؟ قلتُ: يا رسولَ الله، قد بايعتُ في الأول، قال: وفي الثاني» .\nوفي أخرى قال: «بايَعتُ رسولَ الله - ﷺ-، ثم عَدَلْتُ إلى ظِلِّ شجرة، فلما خَفَّ الناسُ قال: يا ابنَ الأكوع: ألا تبايعُ؟ قلت: قد بايعتُ، قال: وأيضًا، قال: فبايعتهُ الثانيةَ، فقلتُ: يا أبا مُسْلِم، على أي شيء تبايِعُون يومئذ؟ قال: على الموتِ» .\nأخرجه البخاريُّ ومسلم، وأخرج الترمذي والنسائي الأولى (١) .\n_________\n(١) رواه البخاري ٧ / ٣٤٦ في المغازي، باب غزوة الحديبية، وفي الجهاد، باب البيعة في الحرب على أن لا يفروا، وفي الأحكام، باب كيف يبايع الإمام الناس، وباب من بايع مرتين، ومسلم رقم (١٨٦٠) في الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال، والترمذي رقم (١٩٥٢) في السير، باب ما جاء في بيعة النبي ﷺ، والنسائي ٧ / ١٤١ في البيعة، باب البيعة على الموت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٧) قال: حدثنا حماد بن مَسْعَدة. وفي (٤/٥١) قال: حدثنا صفوان. وفي (٤/٥٤) قال: حدثنا مكي بن إبراهيم، والبخاري (٤/٦١) قال: حدثنا المكي بن إبراهيم، وفي (٥/١٥٩) قال: حدثنا قُتيبة بن سعيد، قال: حدثنا حاتم. وفي (٩/٩٧) قال: حدثنا عبد الله بن مَسْلَمَة، قال: حدثنا حاتم، وفي (٩/٩٨) قال: حدثنا أبو عاصم. ومسلم (٦/٢٧) قال: حدثنا قُتيبة بن سعيد، قال: حدثنا حاتم - يعني ابن إسماعيل -. (ح) وحدثناه إسحاق بن إبراهيم، قال: حدثنا حماد ابن مَسْعَدَة. والترمذي (١٥٩٢) قال: حدثنا قُتيبة، قال: حدثنا حاتم بن إسماعيل، والنسائي (٧/١٤١) قال: أخبرنا قتيبة، قال: حدثنا حاتم بن إسماعيل.\nخمستهم - حماد، وصفوان بن عيسى، ومكي، وحاتم، وأبو عاصم - عن يزيد بن أبي عُبيد، فذكره.","vol":"8","page":323},{"text":"٦١١٤ - (خ) عبد الله بن عمر - ﵄ - قال: «إن الناسَ كانوا مع النبيِّ - ﷺ- يَوْمَ الحديبية، تفرَّقوا في ظلال الشجر، فإذا الناس، مُحْدِقُون بالنبيِّ - ﷺ- فقال: - يعني عمرَ -: يا عبد الله، انظرْ ما شأنُ الناسِ أَحْدَقُوا برسولِ الله - ﷺ-؟ فذهب فوجدهم يُبايعون، فبايعَ، ثم رجع إلى عمرَ، فخرج فبايَعَهُ» . أخرجه البخاري (١) .\n_________\n(١) ذكره البخاري تعليقًا ٧ / ٣٥٠ في المغازي، باب غزوة الحديبية، قال: وقال هشام بن عمار حدثنا الوليد بن مسلم، حدثنا عمر بن محمد العمري، أخبرني نافع عن ابن عمر ﵄ ... ⦗٣٢٥⦘ فذكره، قال الحافظ في \" الفتح \": كذا وقع بصيغة التعليق، وفي بعض النسخ: وقال لي، وقد وصله الإسماعيلي عن الحسن بن سفيان عن دحيم - وهو عبد الرحمن بن إبراهيم - عن الوليد بن مسلم بالإسناد المذكور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره تعليقا (٧/٣٥٠) في المغازي، باب غزوة الحديبية قال: وقال هشام بن عمار، حدثنا الوليد بن مسلم، حدثنا عمر بن محمد العمري، أخبرني نافع عن ابن عمر -﵄ - ... فذكره، قال الحافظ في «الفتح»: كذا وقع بصيغة التعليق، وفي بعض النسخ، وقال لي: وقد وصله الإسماعيلي، عن الحسن بن سفيان، عن دحيم، هو عبد الرحمن بن إبراهيم، عن الوليد بن مسلم بالإسناد المذكور.","vol":"8","page":324},{"text":"٦١١٥ - (م) معقل بن يسار - ﵁ - قال: «لقد رأيتُني يوم الشجرة والنبيُّ - ﷺ- يبايع الناس، وأنا رافع غُصْنًا من أغصانها عن رأْسه، ونحن أربعَ عشرةَ مائة، قال: لم نبايعْهُ على الموتِ، ولكن بايعناه على أن لا نَفِرَّ» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٨٥٨) في الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٥) قال: حدثنا عبد الوهاب بن عبد المجيد الثقفي أبو محمد، قال: حدثنا خالد. ومسلم (٦/٢٦) قال: حدثنا يحيى بن يحيى، قال: أخبرنا يزيد بن زريع، عن خالد. (ح) وحدثناه يحيى بن يحيى، قال: أخبرنا خالد بن عبد الله، عن يونس.\nكلاهما - خالد الحذاء، ويونس بن عبيد- عن الحكم بن عبد الله بن الأعرج، فذكره.\n(*) عقب رواية أحمد بن حنبل. قال ابنه عبد الله: حدثني عبيد الله بن عمر القواريري. قال: حدثنا يحيى بن يمان، عن سفيان، عن خالد، عن الحكم بن الأعرج: يد الله فوق أيديهم قال: أن لا يفروا.","vol":"8","page":325},{"text":"٦١١٦ - (م ت س) أبو الزبير - ﵀ - «أنه سمع جابرًا - ﵁ - يُسأَلُ: كم كانوا يومَ الحديبية؟ قال: كنا أَرْبَعَ عشرةَ مائة، فبايعناه، وعمرُ آخذ بيده تحتَ الشجرة، وهي سَمُرَة، فبايعناه، غير جَدِّ بنِ قيس الأنصاريِّ، اختفى تحتَ بَطْنِ بعيرِهِ - زاد في رواية: وقال: بايعناه على أن لا نفرَّ، ولم نبايِعْه على الموت» .\nوهذه الزيادة وحدَها أيضًا لسفيان بن عيينة عن أبي الزبير، أخرجه مسلم.\nوفي رواية الترمذي عن جابر في قوله تعالى: ﴿لَقَدْ رَضِيَ اللهُ عَنِ المُؤمِنِينَ إذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾ [الفتح: ١٨] قال: بايَعْنا رسولُ الله - ﷺ- على أن لا نَفِرَّ، ولم نبايعْهُ على الموت. ⦗٣٢٦⦘\nوفي أخرى له قال جابر: «لم نُبايِعْ رسولَ الله - ﷺ- على الموت، إنما بايعناه على أن لا نَفِرَّ» .\nوأخرج النسائي رواية الترمذي الأخيرة (١) .\n_________\n(١) رواه مسلم رقم (١٨٥٦) في الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال والترمذي رقم (١٩٥١) في السير، باب ما جاء في بيعة النبي ﷺ، والنسائي ٧ / ١٤٠ و١٤١ في البيعة، باب البيعة على أن لا نفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه الحميدي (١٢٧٥، ١٢٧٧)، وأحمد (٣/٣٨١) . ومسلم (٦/٢٥) قال: حدثنا أبو بكر بن أبي شيبة. (ح) وحدثنا ابن نمير، والترمذي (١٥٩٤) قال: حدثنا أحمد بن منيع. والنسائي (٧/١٤٠) قال: أخبرنا قتيبة. ستتهم - الحميدي، وأحمد، وأبو بكر، وابن نمير، وابن منيع، وقتيبة - قالوا: حدثنا سفيان ابن عيينة.\n٢ - وأخرجه أحمد (٣/٣٥٥) قال: حدثنا يونس بن محمد، وحُجَين. والدارمي (٢٤٥٨) قال: أخبرنا أحمد بن عبد الله. ومسلم (٦/٢٥) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنا محمد بن رُمح. والنسائي في الكبرى (تحفة الأشراف) (٢٩٢٣) عن قتيبة. خمستهم - يونس، وحجين، وأحمد بن عبد الله، وقتيبة، وابن رمح - عن ليث بن سعد.\n٣ - وأخرجه أحمد (٣/٣٩٦) قال: حدثنا سليمان بن داود، قال: حدثنا عبد الرحمن بن أبي الزناد، عن موسى بن عقبة.\n٤ - وأخرجه أحمد (٣/٣٤١) قال: حدثنا حسن. وفي (٣/٣٤٧) قال: حدثنا موسى. كلاهما -حسن، وموسى - قالا: حدثنا ابن لهيعة.\n٥ - وأخرجه مسلم (٦/٢٥) قال: حدثنا محمد بن حاتم، قال: حدثنا حجاج، عن ابن جُريج.\nخمستهم - سفيان، والليث، وموسى بن عقبة، وابن لهيعة، وابن جريج - عن أبي الزبير، فذكره.","vol":"8","page":325},{"text":"٦١١٧ - (م) أبو الزبير - ﵀ - عن جابر - ﵁ - «أنه سُئِلَ: هل بايعَ النبيُّ - ﷺ- بذي الحُليفة؟ فقال: لا، ولكن صلى بها، ولم يُبايعْ عند شجرة، إلا الشجرةَ التي بالحديبية» .\nقال ابن جريج: وأخبرني أبو الزبير: أنه سمع جابرًا يقول: «دعا النبيُّ - ﷺ- على بئرِ الحديبيةِ» . أخرجه مسلم.\nوهذا الحديث أفرده الحميديُّ عن الذي قبله، وجعلهما حديثين، وهما بمعنى واحد، وحيث أفرده اتَّبعناه (١) .\n_________\n(١) رواه مسلم رقم (١٨٥٦) في الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٢٥) . ومسلم (٦/٢٥) قال: حدثني إبراهيم بن دينار. كلاهما - أحمد، وإبراهيم- قالا: حدثنا حجاج بن محمد الأعور مولى سليمان بن مجالد قال: قال ابن جريج: أخبرني أبو الزبير، فذكره.","vol":"8","page":326},{"text":"٦١١٨ - (خ م) عمرو بن دينار قال: سمعتُ جابرَ بنَ عبد الله - ﵄ - يقول: قال لنا رسولُ الله - ﷺ- يومَ الحديبية: «أنتم اليومَ خيرُ أهل الأرض، وكنا ألفًا وأربعمائة، قال: ولو كنتُ أبْصرُ اليوم، ⦗٣٢٧⦘ لأريتُكم مكانَ الشجرة» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٣٤١ و٣٤٢ في المغازي، باب غزوة الحديبية، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي تفسير سورة الفتح، باب ﴿إذ يبايعونك تحت الشجرة﴾، وفي الأشربة، باب شرب البركة والماء المبارك، مسلم رقم (١٨٥٦) في الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٢٥)، وأحمد (٣/٣٠٨) . وعبد بن حميد (١١٠٤) قال: حدثني أبو نعيم. والبخاري (٥/١٥٧) قال: حدثنا علي. وفي (٦/١٧٠) قال: حدثنا قتيبة بن سعيد. ومسلم (٦/٢٥) قال: حدثنا سعيد بن عمرو الأشعثي، وسويد بن سعيد، وإسحاق بن إبراهيم، وأحمد بن عبدة. والنسائي في الكبرى تحفة الأشراف (٢٥٢٨) عن محمد بن منصور.\nعشرتهم - الحميدي، وأحمد، وأبو نعيم، وعلي، وقتيبة، والأشعثي، وسويد، وإسحاق، وابن عبدة، ومحمد بن منصور - عن سفيان بن عيينة، عن عمرو، فذكره.","vol":"8","page":326},{"text":"٦١١٩ - (خ م) ابن أبي أوفى - ﵁ - قال: «كان أصحاب الشجرة ألفًا وثلاثَمائة، وكانت أَسْلَمُ ثُمْنَ المهاجرين» . أخرجه البخاري (١) ومسلم (٢) .\n_________\n(١) ذكره البخاري تعليقًا ٧ / ٣٤٢ قال: وقال عبد الله بن معاذ حدثنا أبي حدثنا شعبة عن عمرو ابن مرة حدثني عبد الله بن أبي أوفى ﵄ ... فذكره. قال الحافظ في \" الفتح \": كذا ذكره بصيغة التعليق، وقد وصله أبو نعيم في \" المستخرج على مسلم \"، من طريق الحسن بن سفيان حدثنا عبيد الله بن معاذ به، وقال مسلم: حدثنا عبيد الله بن معاذ به، أقول: وقد جاء موصولًا في رواية مسلم الآتية.\n(٢) رواه مسلم رقم (١٨٥٧) في الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٦/٢٦) قال: حدثنا عبيد الله بن مُعاذ، قال: حدثنا أبي (ح) وحدثنا ابن المثنى، قال: حدثنا أبو داود. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا النضر بن شُميل.\nثلاثتهم - مُعاذ، وأبو داود، والنّضر- عن شعبة، عن عمرو - يعني ابن مُرة، فذكره.","vol":"8","page":327},{"text":"٦١٢٠ - (خ) عبد الله بن عمر - ﵄ - قال: «رَجَعْنا من العام المقبل، فما اجتمع منا اثنان على الشجرة التي بايعنا تحتها، كانت رحمة من الله»، قال الراوي (١): «فسألتُ نافعًا: على أيِّ شيء بايعَهم؟ على الموت؟ قال: لا، بَايَعَهم على الصَّبْرِ» . أخرجه البخاري (٢) .\n_________\n(١) هو جويرية بن أسماء، الراوي عن نافع.\n(٢) ٦ / ٨٣ في الجهاد، باب البيعة في الحرب على أن لا يفروا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤/٦١٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية، عن نافع، فذكره.","vol":"8","page":327},{"text":"٦١٢١ - (خ م) طارق بن عبد الرحمن - ﵀ - قال: «انطلقتُ حاجًا، فمررتُ بقوم يُصَلُّون، قلتُ: ما هذا المسجد؟ قالوا: هذه الشجرةُ، ⦗٣٢٨⦘ حيث بايعَ رسولُ الله - ﷺ- بيعةَ الرِّضوان، فأتيتُ [سعيد] بنَ المسيب فأخبرتُهُ، فقال سعيد: كان أَبي ممن بايعَ تحتَ الشجرة، قال: فلما خرجنا من العام المقبل نسيناها فَعَمِيَتْ علينا، فلم نقدرْ عليها، قال سعيد: فأصحابُ محمد - ﷺ- لم يَعْلَمُوها وَعَلِمتُموها [أنتم] فأنتم أعلم!» .\n[وفي رواية قال: «ذُكِرَتْ عند سعيدِ بنِ المسيبِ الشجرةُ] فضحك [وقال: أخبرني أبي، وكان شهدها»، ولم يزد] .\nوفي رواية عن ابن المسيب عن أبيه قال: «لقد رأيتُ الشجرةَ ثم أتيتُها بعد عام فلم أعرِفْها» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَيْعَةُ الرِّضوان) الرضوان: الرضى، وسميت بيعة الحديبية [بيعةَ] الرضوان لقوله تعالى: ﴿لَقَدْ رَضيَ اللهُ عَنِ المُؤمِنِينَ إذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾ [الفتح: ١٨] .\n(فَعَمِيَتْ) عَمِيتْ علينا، أي: خَفِيتْ، يعني: الشجرة.\n_________\n(١) رواه البخاري ٧ / ٣٤٤ في المغازي، باب غزوة الحديبية، ومسلم رقم (١٨٥٩) في الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال، وباب بيعة الرضوان تحت الشجرة، وقد عزاه في المطبوع إلى البخاري فقط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٤٣٣) قال: حدثنا عفان، قال: حدثنا أبو عوانة، وفي (٥/٤٣٣) قال: حدثنا أبو أحمد، قال: حدثنا سفيان. والبخاري (٥/١٥٨) قال: حدثنا محمود، قال: حدثنا عبيد الله، عن إسرائيل. وفي (٥/١٥٩) قال: حدثنا موسى، قال: حدثنا أبو عوانة. (ح) وحدثنا قَبيصة، قال: حدثنا سفيان. ومسلم (٦/٢٦) قال: حدثناه حامد بن عمر، قال: حدثنا أبو عوانة. وفي (٦/٢٧) قال: وحدثنيه محمد بن رافع، قال: حدثنا أبو أحمد، قال: وقرأته على نصر بن علي، عن أبي أحمد، قال: حدثنا سفيان، ثلاثتهم - أبو عوانة، وسفيان، وإسرائيل- عن طارق بن عبد الرحمن.\n٢ - وأخرجه البخاري (٥/١٥٨) قال: حدثني محمد بن رافع، ومسلم (٦/٢٧) قال: حدثني حجاج بن الشاعر، ومحمد بن رافع. كلاهما عن شبابة بن سوار أبي عمر الفزاري، قال: حدثنا شعبة، عن قتادة.\nكلاهما - طارق بن عبد الرحمن، وقتادة - عن سعيد بن المسيب، فذكره.","vol":"8","page":327},{"text":"٦١٢٢ - (خ م) عباد بن تميم - ﵀ - عن عَمِّه عبد الله بنِ زيد ⦗٣٢٩⦘ الأنصاريِّ قال: «لما كان يومُ الحَرَّةِ، والناس يبايعون لعبد الله بن حنظلةَ، قال ابنُ زيد: علامَ يُبايعُ ابنُ حنظلةَ [الناسَ؟] (١) قيل له: على الموت، قال: لا أبايعُ على ذلك أحدًا بعدَ رسولِ الله - ﷺ-، وكان شهدَ معه الحديبيةَ» . أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يومُ الحَرَّة) الحرَّةُ: أرض ذات حجارة سُود، وأراد بها حرة من حِرار المدينة، ويومُها: هو اليوم المشهور الذي جرى من أهل الشام فيه ما جرى، من قتل أهل المدينة ونهبها، وسَبي النساء والولدان في زمن يزيد بن معاوية بن أبي سفيان.\n_________\n(١) لفظ الحديث في نسخ البخاري المطبوعة في المغازي: عن عباد بن تميم قال: لما كان يوم الحرة والناس يبايعون لعبد الله بن حنظلة، فقال ابن زيد: علام يبايع ابن حنظلة الناس، ولفظه في الجهاد: عن عباد بن تميم عن عبد الله بن زيد ﵁، قال: لما كان زمن الحرة، أتاه آت فقال له: إن ابن حنظلة يبايع الناس على الموت، فقال ابن زيد: لا أبايع على هذا أحدًا بعد رسول الله ﷺ.\n(٢) رواه البخاري ٧ / ٣٤٥ في المغازي، باب غزوة الحديبية، وفي الجهاد، باب البيعة في الحرب أن لا يفروا، ومسلم رقم (١٨٦١) في الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في الجهاد (١٠٩: ٢) عن موسى، عن وهيب - وفي المغازي (٣٦: ١٨) عن إسماعيل، عن أخيه أبي بكر، عن سليمان بن بلال - كلاهما عن عمرو بن يحيى عن عباد بن تميم عن عبد الله بن زيد.\nومسلم في المغازي (٧١: ١٧) عن إسحاق بن إبراهيم، عن أبي هشام المخزومي، عن وهيب عن عباد بن تميم عن عبد الله بن زيد. الأشراف (٤/٣٤٠) .","vol":"8","page":328},{"text":"٦١٢٣ - (خ م) أبو وائل قال: «قام سَهْلُ بنُ حُنَيْف - ﵁ - يوم صفِّين، فقال: يا أَيُّها الناس، اتَّهِمُوا أنفُسَكم، لقد كُنَّا مع رسولِ الله ⦗٣٣٠⦘ ﷺ- يومَ الحديبية، ولو نرى قتالًا لقاتلنا، وذلك في الصلح الذي كان بين رسولِ الله - ﷺ- وبين المشركين، قال: فجاءَ عمرُ بنُ الخطَّاب، [فأتى رسولَ الله - ﷺ-]، فقال: يا رسولَ الله، ألسنا على حَقّ وهم على باطل؟ قال: بلى، قال: أليس قتلانا في الجنة وقتلاهم في النار؟ قال: بلى، قال: ففيم نُعطي الدَّنِيَّةَ في دِيننا، ونرجعُ ولمَّا يحكم الله بينَنا وبينَهم؟ قال: يا ابن الخطَّاب، إني رسولُ الله، ولن يُضَيِّعَني الله أبدًا، قال: فانطلق عمرُ، فلم يَصْبر مُتغيِّظًا، فأتى أبا بكر، فقال: يا أبا بكر، ألسنا على حَقّ وهم على باطل؟ قال: بلى، قال: أليس قتلانا في الجنة وقتلاهم في النار؟ قال: بلى، قال: فعلام نُعطِي الدَّنيّةَ في دِيننا، ونرجعُ ولما يحكم الله بيننا وبينَهم؟ فقال: يا ابنَ الخطَّاب، إنه رسولُ الله، ولن يضيّعه الله أبدًا، قال: فنزل القرآنُ على رسولِ الله - ﷺ- بالفتح، فأرسل إلى عمرَ، فأقرأه إِيَّاه، فقال: يا رسولَ الله، أَوَ فَتْح هو؟ قال: نعم، فطابَتْ نفسُهُ ورَجَعَ» .\nوفي رواية: فنزلتْ سورةُ الفتح، فقرأها رسولُ الله - ﷺ- على عمر.\nوفي أخرى: أنه سمع سَهْلَ بنَ حُنَيْف بِصِفِّينَ يقول: «يا أَيُّها الناس اتَّهِموا رَأْيَكم على دِينكم، لقد رأيتُني يوم أبي جَنْدَل، ولو أستطيعُ أن أردَّ أمرَ رسولِ الله - ﷺ- لرددتُه، وما وضعنا سُيوفَنا على عواتقنا إلى أمر يُفْظِعُنا إلا أسهلن بنا إلى أمر نعرفه، غير هذا الأمر» . ⦗٣٣١⦘\nزاد في رواية: «ما نَسُدُّ منه خُصْمًا إلا انفجر علينا منه خُصْم، ما ندري كيف نأتي له؟» .\nوفي أخرى «لما قَدِمَ سهلُ بنُ حُنَيف من صِفِّينَ أتيناه نَسْتَخْبِرُهُ (١)، فقال: اتهموا الرَّأيَ ...» وذكر نحوه.\nوفي أخرى «أتيتُ أبا وائل أسأله؟ فقال: كُنَّا بِصِفِّينَ، فقال رجل: ألم تر إلى الذين يُدْعَوْن إلى كتاب الله؟ فقال عليّ: نعم، فقال سَهْل بنُ حُنَيْف: اتَّهموا أَنفسكم ... وذكر الحديث» أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إلى أمر يُفظِعنا) الأمر الفظيع: الشنيع الشديد، وقوله: «يُفْظِعنا» أي: يُوقِعنا في أمر فظيع شديد علينا.\n(خُصْمًا) الخُصْم: الطرَف، وخُصم كل شيء: طرَفُه، وأراد بقوله: «ما نشدُّ خُصْمًا إلا انفجر علينا منه خُصم»: الإخبار عن انتشار [الأمر وشدته، وأنه لا يتهيأ] إصلاحه وتلافيه، لأنه بخلاف ما كانوا عليه ⦗٣٣٢⦘ من الاتفاق، ولذلك قال: «إلا أسْهَلَنْ بنا» أي رأينا في عاقبة السلوك فيه سهولة، كأنه ركب السَّهْلَ في طريقه، ولم يَرَ فيه مكروهًا.\n_________\n(١) في المطبوع: نستخير.\n(٢) رواه البخاري ١٣ / ٢٤٤ و٢٤٥ في الاعتصام، باب ما يذكر من ذم الرأي وتكلف القياس، وفي الجهاد، باب إثم من عاهد ثم غدر، وفي المغازي، باب غزوة الحديبية، وفي تفسير سورة الفتح، باب إذا يبايعونك تحت الشجرة، ومسلم رقم (١٧٨٥) في الجهاد، باب صلح الحديبية في الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٨٥) قال: حدثنا يَعْلَى بن عُبَيْد. والبخاري (٤/١٢٥) قال: حدثنا عبد الله بن محمد، قال: حدثنا يحيى بن آدم، قال: حدثنا يزيد بن عبد العزيز. وفي (٦/١٧٠) قال: حدثنا أحمد بن إسحاق السُّلمي، قال: حدثنا يعلى. ومسلم (٥/١٧٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نُمير. (ح) وحدثنا ابن نُمير، قال: حدثنا أبي. والنسائي في الكبرى تحفة الأشراف (٤٦٦١) عن أحمد بن سُليمان، عن يَعْلَى بن عُبَيْد.\nثلاثتهم - يعلى، ويزيد، وعبد الله بن نُمير- عن عبد العزيز بن سياه، قال: حدثنا حَبيب بن أبي ثابت، عن أبي وائل، فذكره.","vol":"8","page":329},{"text":"<span data-type=\"title\" id=toc-1320>غزوة ذي قَرَد</span>\nقال البخاري: وهي الغزوة التي أغاروا [فيها] على لقاح النبي - ﷺ - قبل خيبر بثلاث (١) .\n٦١٢٤ - (خ م د) سلمة بن الأكوع - ﵁ - قال: «خرجتُ قبل أن يُؤذَّنَ بالأُولى، وكانت لِقَاحُ رسولِ الله - ﷺ- تَرْعى بذي قَرَد، فلقيني غلام لعبد الرحمن بن عوف، فقال: أُخِذَتْ لقاحُ رسولِ الله - ﷺ- فقلتُ: مَن أخَذَها؟ قال: غَطَفانُ، قال: فصرختُ ثلاثَ صَرَخَات: يا صباحاه، قال: فأسمعتُ ما بين لابَتي المدينة، ثم اندفعتُ على وجهي، حتى أدركتُهمْ وقد أخذوا يسقون (٢) من الماء، فجعلت أرميهم بَنَبْلي - وكنتُ راميًا - وأقول:\nأنا ابنُ الأكوعِ ... اليومُ يومُ الرُّضَّعِ\nوأرتجز، حتى اسْتَنْقَذْتُ اللِّقَاحَ منهم، واسْتَلَبْتُ منهم ثلاثين بُرْدَة، ⦗٣٣٣⦘ قال: وجاء النبيُّ - ﷺ- والناسُ، فقلت: يا نبيَّ الله، إني قد حَمَيْتُ القومَ الماءَ وهم عِطَاش، فابعثْ إليهم الساعةَ، فقال: يا ابنَ الأكوع: مَلكتَ فأسْجِحْ، قال: ثم رجعنا، ويُرْدِفُني رسولُ الله - ﷺ- على ناقته، حتى دخلنا المدينة» .\nوفي رواية: أنَّ سلمةَ بن الأكوع قال: «خرجتُ من المدينة أريدُ الغابةَ، حتى إذا كنتُ بِثَنيَّة الغابةِ، لقيني غلام لعبد الرحمن بن عوف، فقلتُ: وَيْحَكَ، ما بكَ؟ قال: أُخِذَت لِقاحُ النبيِّ - ﷺ-، فقلتُ: مَن أخَذَها؟ قال: غطفانُ وفَزَارةُ، قال: فصرختُ ثلاثَ صَرَخَات ... ثم ذكر نحوه» وفي آخره: «ملكتَ فأسْجِح، إن القوم يَغْزُونَ» .\nقال الحميديُّ في كتابه: الصواب: «يُقْرَونَ» (٣) بالقاف والراء. أخرجه البخاري ومسلم.\nوأخرج أبو داود عن سلمة بن الأكوع هذا الحديث نحو ما أخرجه مسلم في حديث الحديبية، وهذا لفظه، قال سلمةُ: «أغارَ عبد الرحمن بنُ عُيينة على إبلِ رسولِ الله - ﷺ- فقتل راعيها، وخرج يَطْرُدها هو وأُناس ⦗٣٣٤⦘ معه في خَيل (٤)، فعجلتُ وجهي قِبَلَ المدينةِ، ثم ناديْتُ ثلاثَ مرات: يا صباحاه، ثم اتَّبَعْتُ القومَ، فجعلتُ أرْمي وأعقِرُهم، فإذا رجع إليَّ فارس جلستُ في أصل شجرة، حتى ما خلق الله شيئًا من ظهر النبيِّ - ﷺ- إلا خَلّفْتُه وراءَ ظهري، وحتى ألْقَوْا أكثرَ من ثلاثين رُمحًا وثلاثين بُردة، يستخِفُّون منها، ثم أتاهم عُيَيْنَةُ مَددًا، فقال: لِيَقُمْ إليه نَفَر منكم، فقام منهم أربعة فَصَعِدوا الجبلَ، فلما أسمعتُهم، قلتُ: أتعرفوني؟ قالوا: ومَن أنتَ؟ قلتُ: أنا ابنُ الأكوع، والذي كَرَّمَ وجهَ محمدّ - ﷺ- لا يطلبني رجل منكم فيُدركني، ولا أطلبُه فيفوتني، فما برحتُ حتى نظرتُ إلى فوارس رسولِ الله - ﷺ- يتخلَّلون الشجرَ، أوَّلُهم: الأخرَمُ الأسديُّ، فيلحق بعبد الرحمن بن عيينةَ، ويعطف عليه عبد الرحمن، فاختلفا طَعْنَتَيْن، فَعَقَرَ الأخرمُ عبد الرحمن (٥)، وطعنه عبد الرحمن فقتلَهُ، فتحوَّلَ عبد الرحمن على فرس الأخرم، فيلحق أبو قتادةَ بعبد الرحمن، فاختلفا طعنتين، فَعقَر بأبي قتادةَ، وقتله أبو قتادةَ، فتحوَّلَ أبو قتادةَ على فرس الأخرم، ثم جئتُ رسولَ الله - ﷺ- وهو على الماء (٦) الذي جَلَّيتُهم (٧) عنه: ذُو قَرَد، قال: ونبيُّ الله - ﷺ- في خمسمائة، فأعطاني ⦗٣٣٥⦘ سهم الفارس والرَّاجل» (٨) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لِقَاح) اللِّقاحُ من النوق: الحوامل، واحدها: لَقُوحُ ولاقح، وقيل: اللِّقَاحُ: ذوات الألبان، الواحدة: لَقُوح ولَقِحَة، بكسر اللام وفتحها، واللَّواقح: الحوامل.\n(فأسْجِح) أحسنِ العفوَ، وسَهِّلِ الأمرَ، فقد قَدرتَ ومَلكتَ الأمر.\n_________\n(١) قال الحافظ في \" الفتح \": كذا جزم به، ومستنده في ذلك حديث إياس بن سلمة بن الأكوع عن أبيه فإنه قال في آخر الحديث الطويل الذي أخرجه مسلم من طريقه: قال: فرجعنا، أي من الغزوة إلى المدينة فوالله ما لبثنا بالمدينة إلا ثلاث ليال حتى خرجنا إلى خيبر.\n(٢) في نسخ البخاري المطبوعة: يستقون.\n(٣) قال الحافظ في \" الفتح \": وقوله: يقرون، بضم أوله والتخفيف، من القرى، والراء مفتوحة ومضمومة، وقيل: معنى الضم: يجمعون الماء واللبن، وقيل: يغزون، بغين معجمة وزاي، وهو تصحيف.\n(٤) في المطبوع: في جبل، وهو تصحيف.\n(٥) في المطبوع: فعقر الأخرم فرس عبد الرحمن، وهو خطأ.\n(٦) في المطبوع: وهو الماء، وهو خطأ.\n(٧) أي: نفيتهم وأبعدتهم عنه، وفي بعض النسخ: حلأتهم، بالحاء المهملة واللام المهموزة، وفي ⦗٣٣٥⦘ نسخة الخطابي: حليتهم، قال الخطابي: معناه: طردتهم عنه، وأصله الهمزة ويقال: حَلأت الرجل عن الماء: إذا منعته الورود.\n(٨) رواه البخاري ٧ / ٣٥٣ - ٣٥٥ في المغازي، باب غزوة ذات قرد، وفي الجهاد، باب من رأى العدو فنادى بأعلى صوته: يا صباحاه حتى يسمع الناس، ومسلم رقم (١٨٠٦) في الجهاد، باب غزوة ذي قرد وغيرها، وأبو داود رقم (٢٧٥٢) في الجهاد، باب في السرية ترد على أهل العسكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٨) مختصرا. قال: حدثنا عبد الصمد. وفي (٤/٥١، ٥٢) قال: حدثنا هاشم بن القاسم. ومسلم (٥/١٨٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا هاشم بن القاسم، (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا أبو عامر العقدي. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو علي الحنفي، عبيد الله بن عبد المجيد. وفي (٥/١٩٥) قال: حدثنا أحمد بن يوسف الأزدي السلمي، قال: حدثنا النضر بن محمد. وأبو داود (٢٧٥٢) مختصرا، قال: حدثنا هارون بن عبد الله، قال: حدثنا هاشم بن القاسم.\nخمستهم - عبد الصمد، وهاشم، وأبو عامر العَقَدي، وأبو علي الحنفي، والنضر - عن عكرمة بن عمار، قال: حدثني إياس بن سلمة، فذكره.\n(*) قال إبراهيم - ابن محمد بن سفيان - راوي صحيح مسلم -: حدثنا محمد بن يحيى قال: حدثنا عبد الصمد بن عبد الوارث، عن عكرمة بن عمار، بهذا الحديث بطوله. صحيح مسلم (٥/١٩٥) .","vol":"8","page":332},{"text":"<span data-type=\"title\" id=toc-1321>غزوة خَيْبر</span>\n٦١٢٥ - (خ م د س) سلمة بن الأكوع - ﵁ - قال: «خرجنا مَعَ رسولِ الله - ﷺ- إلى خَيْبَرَ، فَسِرْنا ليلًا، فقال رجل من القوم لعامرِ بن الأكوع: ألا تُسْمِعُنا من هُنَيْهَاتِكَ (١)؟ وكان عامر رجلًا شاعرًا، فنزل يَحْدو بالقوم، يقول: ⦗٣٣٦⦘\nاللَّهُمَ (٢) لولا أَنتَ مَا اهتَدَيْنَا ... وَلا تَصَدَّقْنَا ولا صَلَّينَا\nفَاغفِرْ فِدَاء لَكَ (٣) مَا اقْتَفَيْنا ... وَثَبِّتِ الأقْدَامَ إنْ لاقيْنَا\nوَأَلْقِيَنْ سَكِينَة عَلَيْنا ... إنَّا إذَا صِيحَ بِنَا أَتَيْنا\nوبِالصيِّاحِ عَوَّلُوا عَلَيْنَا\nفقال رسولُ الله - ﷺ-: مَن هذا السائق؟ فقالوا: عامرُ بنُ الأكوع، فقال: يرحمه الله، قال رجل من القوم: وَجَبَتْ يا رسول الله؛ لولا مَتَّعْتَنا به!، قال: فأتينا خيبرَ، فحاصرناهم، حتى أصابتْنا مَخْمَصَة شديدة، ثم إن الله فتحها عليهم، فلما أمْسَى الناسُ مساءَ اليوم الذي فُتِحَتْ عليهم أوْقدوا نيرانًا كثيرة، فقال رسولُ الله - ﷺ-: ما هذه النيرانُ؟ على أيِّ شيء توقدون؟ قالوا: على لحم، قال: على أيِّ لحم؟ قالوا: لحم الحُمُر الإِنسية، ⦗٣٣٧⦘ فقال النبيُّ - ﷺ-: أهْرِيقُوها واكْسِرُوها، فقال رجل: يا رسول الله، أوَ نُهرِيقُها ونغسلها؟ فقال: أَو ذَاكَ، فلما تَصَافَّ القومُ كان سَيفُ عامر فيه قِصَر، فتناول به يهوديًا ليضربَهُ، فرجع ذُبابُ سيفه، فأصاب رُكْبَتَهُ، فماتَ منها، فلما قَفَلُوا، قال سلمةُ: رآني رسولُ الله - ﷺ- شاحِبًا ساكتًا (٤)، قال سلمةُ - وهو آخذ بيدي -[قال: ما لك؟] فقلت [له]: فداك أبي وأُمِّي، زعموا أن عامرًا حَبِطَ عَمَلُه، قال: مَن قاله؟ قلتُ: قاله فلان وفلان، وأُسَيْد بنُ حُضَير، فقال رسولُ الله - ﷺ-: كذبَ مَن قاله، إن له لأجْرَيْن، وجمع بين إصبعيه، إنه لجاهد مُجاهِد، قَلَّ عربيّ مشى بها مثلَه. وفي رواية: نشأ بها» . أخرجه البخاري ومسلم، ولم يقل مسلم: «نشأ بها» .\nولمسلم قال سلمةُ: «لما كان يومُ خيبر قاتَل أخي قتالًا شديدًا مع رسول الله - ﷺ-، فارتدّ عليه سَيْفُهُ فقتله، فقال أصحابُ رسولِ الله - ﷺ- في ذلك - وشكُّوا فيه - رجل مات في سلاحه، قال سلمةُ: فقفل رسولُ الله - ﷺ- من خيبرَ، فقلت: يا رسولَ الله، ائْذَنْ لي أن أرْجُزَ بك، فأَذِنَ له رسول الله ⦗٣٣٨⦘ ﷺ- فقال عمر [بن الخطاب]: اعلمْ ما تقول، فقلتُ:\nواللهِ لولا الله مَا اهْتَدَيْنا ... وَلا تَصَدَّقْنا ولا صلّينَا\nفقال رسولُ الله - ﷺ-: صدقتَ.\nفأنزِلَنْ سكينة علينا ... وثبّت الأقدام إن لاقَينَا\nوالمشركون قد بَغَوْا علينا\nفلما قضيتُ رَجَزي، قال رسولُ الله - ﷺ-: مَن قال هذا؟ قلتُ: قاله أخي، فقال رسولُ الله - ﷺ-: يرحمه الله، قال: فقلتُ: يا رسول الله، والله إِن ناسًا ليهابون الصلاة عليه، يقولون: رَجُل مات بسلاحه، فقال رسولُ الله - ﷺ-: كذبوا، مات جاهِدًا مجاهدًا» .\nقال ابن شهاب: ثم سألتُ ابنًا لسلمةَ بنِ الأكوع؟ فحدَّثني عن أبيه مثل ذلك، غير أنه قال - حين قلتُ: «إن ناسًا يهابون الصلاة عليه»، فقال رسولُ الله - ﷺ-: «كذبوا مات جاهدًا مجاهدًا، فله أجره مرتين» .\nوأخرجه أبو داود مختصرًا، قال: «لما كان يومُ خيبر قاتل أخي قتالًا شديدًا، فارتدَّ عليه سَيفُهُ فقتله، فقال أصحابُ رسولِ الله - ﷺ- في ذلك - وشكُّوا فيه - رجل مات بسلاحه، فقال رسولُ الله - ﷺ-: ماتَ جاهدًا مُجاهدًا. ⦗٣٣٩⦘\nقال ابن شهاب: ثم سألت ابنًا لسلمة بنِ الأكوع ...» وذكر باقي الحديث إلى آخره.\nوأخرجه النسائي مثل رواية مسلم المفردة بطولها، وزاد: «وأشار بإصبعيه» (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هُنَيْهَاتِكَ) هنيهاتك وهُنَيَّاتك، يعني: الأشياء التي تظهر منه مما يُسْتَغْرَبُ ويستظرف ويُسْتَحْسَن ويُشتهى ونحو ذلك.\n(وَجَبَتْ) قوله: وجبت، أي: وجبت الرحمة والمغفرة التي تَرَحمَّ بها عليه، يعني: أنه باستغفاره له وجبت له المغفرة، وأنه يُقتَل شهيدًا، وقد تقدَّم معنى قولهم: «لولا متّعتنا» .\n(مَخْمَصَة) المخمصةُ: المجاعة.\n(ذُبَاب) السيفِ: طرفُه الذي يُضرَبُ به.\n(قَفَلُوا) قفل المسافر: إذا رجع من سفره. ⦗٣٤٠⦘\n(شاحبًا) الشاحبُ: الجسم المتغيِّر، تقول: شَحَبَ يَشْحَبُ.\n(حَبِطَ) عمله، أي: بطل، وضاع أجرُه.\n(جاهدًا) الجاهد: المبالغُ في الأمر الذي ينتهي إلى آخر ما يَجِد، والمجاهد: الغازي في سبيل الله تعالى.\n_________\n(١) وفي بعض النسخ: هنياتك، أي: أراجيزك، والهنة تقع على كل شيء.\n(٢) كذا الرواية، قالوا: وصوابه في الوزن: لاهم، أو تالله، أو الله، وقد تقدم الحديث رقم (٦١١٢) بلفظ: تالله ... .\n(٣) قال المازري: هذه اللفظة مشكلة، فإنه لا يقال: فدى الباري ﷾، ولا يقال له ﷾ فديتك، لأن ذلك إنما يستعمل في مكروه يتوقع حلوله بالشخص، فيختار شخص آخر أن يحل ذلك به، ويفديه منه، قال: ولعل هذا وقع من غير قصد إلى حقيقة معناه، كما يقال: قاتله الله، ولا يراد بذلك حقيقة الدعاء عليه، وكقوله ﷺ: تربت يداك، تربت يمينك، ويل أمه، وفيه كله ضرب من الاستعارة، لأن الفادي مبالغ في طلب رضى المفدى حين بذل نفسه عن نفسه للمكروه، فكأن مراد الشاعر: إني أبذل نفسي في رضاك. وعلى كل حال، فإن المعنى وإن أمكن صرفه إلى جهة صحيحة فإطلاق اللفظ واستعارته والتجوز به يفتقر إلى ورود الشرع بالإذن فيه ... .\n(٤) في البخاري، كتاب الأدب، باب ما يجوز من الشعر والرجز والحداء: رآني رسول الله ﷺ شاحبًا، فقط، وفي مسلم: فلما رآني رسول الله ﷺ ساكتًا، فقط، وقد جمع المصنف بين روايتي البخاري ومسلم، وجاء في المطبوع من جامع الأصول: شاحبًا شاكيًا، وهو تصحيف.\n(٥) رواه البخاري ٧ / ٣٥٦ - ٣٥٨ في المغازي، باب غزوة خيبر، وفي المظالم، باب هل تكسر الدنان التي فيها الخمر أو تخرق الزقاق، وفي الذبائح والصيد، باب آنية المجوس والميتة، وفي الأدب، باب ما يجوز من الشعر والرجز، وفي الدعوات، باب قول الله تعالى: ﴿وصل عليهم﴾، وفي الديات، باب إذا قتل نفسه خطأ فلا دية له، ومسلم رقم (١٨٠٢) في الجهاد، باب غزوة خيبر، وأبو داود (٢٥٣٨) في الجهاد، باب الرجل يموت بسلاحه، والنسائي ٦ / ٣٠ و٣١ في الجهاد، باب من قاتل في سبيل الله فارتد عليه سيفه فقتله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٧) قال: حدثنا حماد. وفي (٤/٤٨) قال: حدثنا صفوان، وفي (٤/٥٠) قال: حدثنا يحيى بن سعيد. والبخاري (٣/١٧٨) قال: حدثنا أبو عاصم الضحاك بن مَخْلد. وفي (٥/١٦٦) قال: حدثنا عبد الله بن مَسْلَمة، قال: حدثنا حاتم بن إسماعيل. وفي (٧/١١٧، ٩/٩) قال: حدثنا المكي بن إبراهيم. وفي (٨/٤٣) قال: حدثنا قُتيبة بن سعيد، قال: حدثنا حاتم بن إسماعيل. وفي (٨/٩٠) قال: حدثنا مُسَدَّد، قال: حدثنا يحيى. ومسلم (٥/١٨٥، ٦/٦٥) قال: حدثنا قُتيبة بن سعيد، ومحمد بن عباد، قالا: حدثنا حاتم - وهو ابن إسماعيل -. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا حماد بن مَسْعَدَة، وصفوان بن عيسى. (ح) وحدثنا أبو بكر بن النضر، قال: حدثنا أبو عاصم النبيل. وابن ماجة (٣١٩٥) قال: حدثنا يعقوب بن حُميد بن كاسب، قال: حدثنا المُغيرة بن عبد الرحمن.\nسبعتهم - حماد بن مَسْعَدة، وصفوان، ويحيى، وأبو عاصم، وحاتم، والمكي، والمغيرة - عن يزيد بن أبي عُبيد، فذكره.\nورواه أيضا عبد الرحمن بن عبد الله بن كعب بن مالك أن سلمة بن الأكوع قال: فذكر الرواية الأخرى «لما كان يوم خيبر» .\nأخرجه أحمد (٤/٤٦) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جُريج، ومسلم (٥/٨٦) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب، قال: أخبرني يونس. والنسائي في عمل اليوم والليلة (٥٣٥) قال: أخبرنا أحمد بن يحيى بن الوزير بن سليمان، قال: حدثنا ابن عُفير، عن الليث عن ابن مُسافر.\nثلاثتهم - ابن جُريج، ويونس، وابن مُسافر - عن ابن شهاب، قال: أخبرني عبد الرحمن بن عبد الله بن كعب بن مالك الأنصاري، فذكره.\n(*) أخرجه أبو داود (٢٥٣٨) قال: حدثنا أحمد بن صالح. والنسائي (٦/٣٠) وفي عمل اليوم والليلة (٥٣٤) قال: أخبرنا عمرو بن سَوَّاد بن الأسود بن عمر. كلاهما - أحمد بن صالح، وعمرو - عن عبد الله بن وهب، قال: أخبرني يونس، عن ابن شهاب، قال: أخبرني عبد الرحمن، وعبد الله ابنا كعب بن مالك، أن سلمة بن الأكوع قال: فذكر الحديث.\n(*) قال أبو داود: قال أحمد: كذا قال هو - يعني ابن وهب- وعنبسة، يعني ابن خالد، جميعا عن يونس قال أحمد: والصواب عبد الرحمن بن عبد الله.\n(*) قال أبو عبد الرحمن النسائي: وهذا عندنا خطأ. والصواب: عبد الرحمن بن عبد الله بن كعب، عن سلمة بن الأكوع، والله أعلم.","vol":"8","page":335},{"text":"٦١٢٦ - (خ م س) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- غزا خيبرَ، قال: فصلّينا عندها صلاة الغَدَاةِ بغَلَس، فركبَ النبيُّ - ﷺ-، وركبَ أبو طلحة، وأنا رَدِيفُ أبي طلحةَ، فأجْرَى نبيُّ الله - ﷺ- في زُقاقِ خيبرَ - وإن رُكبتي لتمَسُّ فَخِذَ نَبيِّ الله - ﷺ- وانْحَسَرَ الإزارُ عن فخذ النبيِّ - ﷺ-، قال: فإني لأرى بَيَاضَ فَخذِ نبيِّ الله - ﷺ-.\nوفي رواية: ثم حَسَرَ رسولُ الله - ﷺ- الإزارَ عن فخذه، حتى [إِنِّي] أنظر إلى بياض فَخِذِ نبيِّ الله - ﷺ-، فلما دخل القرية قال: الله أكبرُ، خَرِبَتْ خَيبرُ، إنَّا إذا نزلنا بساحة قوم، فساءَ صَباحُ المنْذَرين - قالها ثلاث مرات - قال: وقد خرج القوم إلى أعمالهم، فقالوا: محمد والخميسُ، قال: وأَصَبْنَاها عَنْوَة، وجُمع السَّبْيُ، فجاء دِحْيَةُ، فقال: يا رسولَ الله، أعطني جارية من السَّبْي، فقال: اذهب فخُذ جارية، فأخذ صَفِيَّةَ بنتَ حُيَيّ.\nفجاء رَجُل إلى النبيِّ - ﷺ-، فقال: يا نبيَّ الله، أعطيتَ دِحيةَ صفيَّةَ بنتَ حُيَيّ سيدةَ قريظةَ والنضيرِ، لا تصلُح إلا لك، قال: ادعوه بها، قال: فجاء بها، ⦗٣٤١⦘ فلما نظر إليها النبيُّ - ﷺ- قال: خُذ جارية من السَّبْي غيرَها، فأعْتَقها وتزوَّجها، فقال له ثابت: يا أبا حمزة، ما أَصْدَقَها؟ قال: نفسَها، أعْتَقها وتزوَّجَها - حتى إذا كان بالطريق جَهّزتْها أُمُّ سُليم، فأهدتْها له من الليل، فأصبحَ النبيُّ - ﷺ- عَرُوسًا، فقال: مَن كان عنده شيء فليجِئُ به، قال: وبَسَط نِطْعًا، قال: فجعل الرجلُ يجيءُ بالأقِطِ، وجعل الرجل يجيءُ بالتمر، وجعل الرجل يجيءُ بالسمن، فحاسُوا حَيْسًا، فكانت وليمةَ رسولِ الله - ﷺ-» .\nأخرجه البخاري ومسلم والنسائي (١)، ولهذا الحديث طُرُق كثيرة طويلة ومختصرة، وَرَدَ بَعضُها في «كتاب الدعاء» من حرف الدال، وبعضُها في «كتاب الصَّدَاق»، من حرف الصاد، وبعضُها في ذِكْر الوليمة والحمُرُ الإِنسية في «كتاب الطعام» من حرف الطاء، وبعضها في «كتاب الجهاد» من حرف الجيم، وبعضها في ذكر الركوب والارتداف من «كتاب الصحبة» في حرف الصاد، وبعضها جاء هاهنا، ويجيءُ بعضها في فضائل المدينة من «كتاب الفضائل» في حرف الفاء، ويجيءُ باقيها في «كتاب النكاح» ⦗٣٤٢⦘ من حرف النون إن شاء الله تعالى.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَسَرَ) عن وجهه اللثام، أي: كشفه، وكذلك الثوب عن بدنه.\n(الخميسُ): الجَيْشُ.\n(عَنْوَة) فُتِحَتْ هذه البلدة عَنوة، أي: قهرًا بغير صلح، كما يقال: أخذها بالسيف.\n(الأقِطُ): لبن جامد يابس فيه قوة.\n(الحيسُ): أخلاط من تَمْر وأقِط وسمن.\n_________\n(١) رواه البخاري ١ / ٤٠٤ و٤٠٥ في الصلاة، باب ما يذكر في الفخذ، وفي الأذان، باب ما يحقن بالأذان من الدماء، وفي صلاة الخوف، باب التكبير والغلس بالصبح، وفي الجهاد، باب دعاء النبي ﷺ إلى الإسلام والنبوة، وباب التكبير عند الحرب، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، وفي المغازي، باب غزوة خيبر، ومسلم رقم (١٣٦٥) في النكاح، باب فضيلة إعتاقه أمة ثم يتزوجها، وفي الجهاد، باب غزوة خيبر، والنسائي ٦ / ١٣١ - ١٣٤ في النكاح، باب البناء في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في الصلاة (١٢) عن يعقوب بن إبراهيم الدورقي - ومسلم في النكاح (١٤: ١) وفي المغازي (٤٥: ١) عن زهير بن حرب - وأبو داود في الخراج (٢٤: ٤) عن يعقوب بن إبراهيم - والنسائي في النكاح (٧٩: ١) وفي الوليمة في الكبرى عن زياد بن أيوب -، وفي التفسير في الكبرى عن إسحاق بن إبراهيم - أربعتهم عن إسماعيل بن إبراهيم عن عبد العزيز عن أنس. الأشراف (١/٢٦٩) .","vol":"8","page":340},{"text":"٦١٢٧ - (خ) يزيد بن أبي عبيد قال: «رأيت أَثَرَ ضَرْبة في ساق سلمةَ - ﵁-، فقلتُ: يا أبا مُسلم، ما هذه؟ فقال: هذه ضربة أصابتني يومَ خيبرَ، فقال لي الناسُ: أُصيبَ سلمةُ، فأتيتُ رسولَ الله - ﷺ-، فَنَفَثَ فيها ثلاث نَفَثَات، فما اشتكيتُها حتى الساعة» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٣٦٤ في المغازي، باب غزوة خيبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٢٠٦) حدثنا المكي بن إبراهيم، حدثنا يزيد بن أبي عبيد قال: فذكره.","vol":"8","page":342},{"text":"٦١٢٨ - (خ م د س) عبد الله بن مغفل - ﵁ - قال: «كنا مُحاصِري قَصْرَ خيبرَ، فرمى إِنسان بِجِرَاب فيه شَحْم، فَنَزَوْتُ لآخذَه، فالتفتُّ، فإذا النبيُّ - ﷺ-، فَاسْتَحْيَيْتُ منه» . أخرجه البخاري ومسلم.\nولمسلم قال: «أصبتُ جِرابًا من شَحم يوم خيبرَ، قال: فالتزمتُه، ⦗٣٤٣⦘ وقلتُ: لا أَعْطي اليوم أحدًا من هذا شيئًا، فالتفتُّ، فإذا رسولُ الله - ﷺ- مُتَبَسِّمًا» .\nوفي رواية أبي داود والنسائي قال: «دُلِّيَ جِراب من شَحم يومَ خَيْبَر، فأتيتُه فالتزمتُه، قال: ثم قلت ... وذكر رواية مسلم - وقال: يَتَبَسَّمُ إليَّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَنَزَوْتُ) النّزْو: الوثوب على الشيء، ومنه نزا التَّيْسُ على الأنثى.\n_________\n(١) رواه البخاري ٦ / ١٨٢ في الجهاد، باب ما يصيب من الطعام في أرض الحرب، وفي المغازي، باب غزوة خيبر، وفي الذبائح والصيد، باب ذبائح أهل الكتاب وشحومها من أهل الحرب وغيرهم، ومسلم رقم (١٧٧٢) في الجهاد، باب جواز الأكل من طعام الغنيمة في الحرب، وأبو داود رقم (٢٧٠٢) في الجهاد، باب في إباحة الطعام في أرض العدو، والنسائي ٧ / ٢٣٦ في الضحايا، باب ذبائح اليهود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٨٦) قال: حدثنا يحيى بن سعيد، وبهز. والدارمي (٢٥٠٣) قال: حدثنا عبد الله بن مسلمة. ومسلم (٥/١٦٣) قال: حدثنا شيبان بن فروخ. وأبو داود (٢٧٠٢) قال: حدثنا موسى بن إسماعيل، والقعنبي. والنسائي (٧/٢٣٦) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثني يحيى بن سعيد. خمستهم - يحيى بن سعيد، وبهز، وعبد الله بن مسلمة القعنبي، وشيبان، وموسى بن إسماعيل- عن سليمان بن المغيرة.\n٢ - وأخرجه أحمد (٥/٥٥) قال: حدثنا عفان. وفي (٥/٥٦) قال: حدثنا سليمان بن داود أبو داود. والبخاري (٤/١١٦، ٥/١٧٢، ٧/١٢٠) قال: حدثنا أبو الوليد. وفي (٥/١٧٢) قال: حدثني عبد الله بن محمد، قال: حدثنا وهب. ومسلم (٥/١٦٣) قال: حدثنا محمد بن بشار العبدي، قال: حدثنا بهز بن أسيد. (ح) وحدثناه محمد بن المثنى، قال: حدثنا أبو داود.\nخمستهم - عفان، وسليمان بن داود، وأبو داود، وأبو الوليد، ووهب بن جرير، وبهز - قالوا: حدثنا شعبة.\nكلاهما - سليمان، وشعبة - عن حميد بن هلال، فذكره.","vol":"8","page":342},{"text":"٦١٢٩ - (د) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- غزا خيبرَ، فأصبناها عَنْوَة، فَجُمِع السَّبْيُ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٠٩) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر، ورواه أيضًا البخاري بأطول من هذا ١ / ٤٠٤ و٤٠٥ في الصلاة، باب ما يذكر في الفخذ، ومسلم رقم (١٣٦٥) في الجهاد، باب غزوة خيبر، والنسائي ٦ / ١٣٢ و١٣٣ في النكاح، باب البناء في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٠٩) حدثنا داود بن معاذ، ثنا عبد الوارث، (ح) وثنا يعقوب بن إبراهيم وزياد ابن أيوب، أن إسماعيل بن إبراهيم حدثهم، عن عبد العزيز بن صهيب، عن أنس بن مالك، فذكره.","vol":"8","page":343},{"text":"٦١٣٠ - (د) [محمد بن شهاب] الزهري - ﵀ - أن سعيد بن المسيب أخبره أن: «رسولَ الله - ﷺ- افْتَتَحَ بعض خيبرَ عَنْوَة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠١٧) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر، وإسناده صحيح إلا أنه مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠١٧) حدثنا محمد بن يحيى بن فارس، ثنا عبد الله بن محمد، عن جويرية، عن مالك، عن الزهري، أن سعيد بن المسيب أخبره، فذكره. وإسناده مرسل.","vol":"8","page":343},{"text":"٦١٣١ - (د) [محمد بن شهاب] الزهري - ﵀ - قال: بلغني «أن رسولَ الله - ﷺ- افتتح خيبر عَنْوَة بعد القتال، ونزل مَنْ نَزَلَ من أهلها على الجلاء بعد القتال» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجَلاء): النَّفي عن الأوطان.\n_________\n(١) رقم (٣٠١٨) في الخراج والإمارة، باب ما جاء في حكم أرض خيبر بلاغًا، وإسناده معضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠١٨) حدثنا ابن السرح، ثنا ابن وهب، أخبرني يونس بن يزيد، عن ابن شهاب، قال: فذكره.\nوإسناده معضل.","vol":"8","page":344},{"text":"٦١٣٢ - (د) عبد الله بن سلمان (١) - ﵀ - أن رجلًا من أصحاب النبيِّ - ﷺ- حدَّثه، قال: «لما فَتحْنَا خيبرَ أخرجوا غنائمهم من المتاع والسَّبْي، فجعل الناس يتبايعون (٢) غنائمهم، فجاء رجل، فقال: يا رسولَ الله، لقد رَبِحْتُ اليومَ رِبحًا ما ربحه أحد من أهل هذا الوادي (٣) قال: ويحكَ، وما ربحتَ؟ قال: ما زلتُ أَبيعُ وأَبْتَاعُ حتى ربحتُ ثلاثمائةِ أُوقية، فقال له النبيُّ - ﷺ-: ألا أُنَبِّؤكَ بخيرِ ربح (٤)؟ فقال: ما هو يا رسولَ الله؟ قال: ركعتين بعد ⦗٣٤٥⦘ الصلاة» . أخرجه أبو داود (٥) .\n_________\n(١) كذا في الأصل والمطبوع: عبد الله بن سلمان، والذي في \" التقريب \" و\" التهذيب \": عبيد الله ابن سلمان، بالتصغير، وفي \" بذل المجهود في حل ألفاظ أبي داود \": عبد الله، وعلى هامشه: وفي نسخة: عبيد الله.\n(٢) في المطبوع: يبتاعون.\n(٣) في المطبوع من جامع الأصول، ونسخ أبي داود المطبوعة: لقد ربحت اليوم ربحًا ما ربح اليوم مثله أحد من أهل الوادي.\n(٤) في نسخ أبي داود المطبوعة: بخير رجل ربح.\n(٥) رقم (٢٧٨٥) في الجهاد، باب في التجارة في الغزو، وعبيد الله بن سلمان مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٧٨٥) حدثنا الربيع بن نافع، ثنا معاوية - يعني ابن سلام- عن زيد - يعني ابن سلام - أنه سمع أبا سلام يقول: حدثني عبيد الله بن سلمان أن رجلا من أصحاب النبي -ﷺ- حدثه قال: فذكره.\nوفي سنده عبيد الله بن سلمان وهو مجهول.","vol":"8","page":344},{"text":"<span data-type=\"title\" id=toc-1322>عُمْرَة القَضَاء</span>\n٦١٣٣ - (خ م) البراء بن عازب - ﵁ - قال: اعْتَمر رسولُ الله - ﷺ- في ذي القَعدة، فأبى أهلُ مكةَ أن يَدَعُوه يدخلُ مكةَ، حتى قاضاهم على أن يدخلَ - يعني من العام المقبل - يُقِيمُ فيها ثلاثة أيام، فلما كتبوا الكتابَ، كتبوا: هذا ما قاضى عليه محمد رسولُ الله، قالوا: لا نُقِرُّ بها، فلو نعلمُ أنَّكَ رسولُ الله ما منعناك، ولكن أنتَ محمدُ بنُ عبد الله، فقال: أنا رسول الله، وأنا محمدُ بنُ عبد الله، ثم قال لعليِّ بن أبي طالب: امْحُ «رسول الله» قال: لا والله، لا أمحوك أبدًا، فأخذ رسولُ الله - ﷺ- وليس يُحسِنُ يَكْتُبُ - فَكَتبَ: هذا ما قاضى عليه محمدُ بنُ عبد الله: لا يُدْخِلُ مكةَ السلاحَ إلا السيفَ في القِراب، وأن لا يَخرُجَ من أهلها بأحَد إن أراد أن يَتَّبِعَه، وأن لا يمنع من أصحابه أحدًا إن أراد أن يُقيم بها، فلما دَخَلها ومضى الأجلُ أَتَوْا عليًّا، فقالوا: قل لصاحبك: اخرج عَنَّا، فقد مضى الأجل، فخرجَ النبيُّ - ﷺ-، فتَبِعَته ابْنَةُ حمزةَ تنادي: يا عمُّ، يا عم، فتناولها عليّ، فأخذ بيدها، وقال لفاطمة: دونكِ بنتَ عَمِّكِ، فحملتها، فاختصم فيها عليّ وزيد وجعفر، قال عليّ: أنا أخذتُها وهي بنتُ ⦗٣٤٦⦘ عمّي، وقال جعفر: بنتُ عمّي، وخالتُها تحتي، وقال زيد: بنتُ أخي، فقضى بها النبيُّ - ﷺ- لخالتها، وقال: الخالةُ بمنزلة الأم، وقال لعليّ: أنتَ مِنِّي، وأنا منك، وقال لجعفر: أشبهتَ خَلْقي وخُلُقِي، وقال لزيد: أنت أخونا ومولانا.\nوفي رواية قال: «لمّا صَالَحَ رسولُ الله - ﷺ- أهلَ الحديبية: كتب عليّ بينهم كتابًا، فكتب: محمد رسولُ الله، فقال المشركون: لا تكتبْ: محمد رسولُ الله، لو كنتَ رسولًا لم نُقاتِلْكَ، ثم [قال] لعليّ: امْحُه، فقال علي: ما أنا بالذي أَمْحوه، فمحاه رسولُ الله - ﷺ- بيده، وصالحهم على أن يدخُل هو وأصحابُه ثلاثة أيام، وأن لا يدخلوها إِلا بِجُلُبَّان السِّلاح، فسألوه: وما جُلُبَّانُ السِّلاح؟ قال: القِرَابُ بما فيه» والمسؤول عن جُلُبَّان السِّلاح هو أبو إسحاق [السبَّيعي]، بَيَّنَ ذلك عبيد الله بن معاذ العنبريّ في حديثه قال: قال شعبة لأبي إسحاق: ما جُلُبَّان السلاح؟ قال: القِرَابُ [وما فيه] .\nوفي رواية قال: «صالَحَ النبيُّ - ﷺ- المشركين يوم الحديبية على ثلاثة أشياءَ: على أن مَن أتاه من المشركين ردَّه إِليهم، ومَن أتاهم من المسلمين لم يردُّوه، وعلى أن يدخلَها من قابل، ويُقيمَ بها ثلاثةَ أيام، ولا يدخلَها إِلا بجُلُبَّان السلاح - السيف والقوس ونحوه - فجاء أبو جَنْدَل يَحْجُلُ في قُيُودِهِ، فردَّه إليهم» . ⦗٣٤٧⦘\nوفي أخرى: أن النبيَّ - ﷺ- لما أراد أن يَعْتَمرَ أَرْسَلَ إِلى أهل مكة يستأذِنُهم ليدخلَ مَكة، فاشترطوا عليه: أن لا يقيمَ بها إلا ثلاثَ ليال، ولا يدخُلها إِلا بجُلُبَّان السلاح، ولا يَدْعو منهم أحدًا، قال: فأخذ يكتُبُ الشَّرْطَ بينهم عليُّ بنُ أبي طالب، فكتب: هذا ما قاضى عليه محمد رسولُ الله، فقالوا: لو علمنا أنَّكَ رسولُ الله، لم نمنعْكَ، وتابَعْنَاكَ. وفي رواية لمسلم: بايعناك، ولكن اكتب: محمدُ بنُ عبد الله، فقال: أنا والله محمدُ بنُ عبد الله، وأنا رسولُ الله، قال: وكان لا يكتبُ، فقال لعليّ: امْحُ «رسولَ الله»، فقال عليّ: لا والله لا أمحوه أبدًا، قال: فأَرِنِيه، فأراه إِياه، فمحاهُ رسولُ الله - ﷺ- بيده، فلما دخل ومضى الأجلُ أَتَوْا عليًّا، فقالوا: مُرْ صاحبَكَ فَلْيَرْتَحِلْ، فذكر ذلك عليّ لرسول الله - ﷺ-، فقال: نعم، ثم ارْتَحَلَ.\nوفي أخرى ثم قال لعليّ: امْحُ «رسولَ الله»، قال: لا، والله لا أمحوك أبدًا، قال: فأخذ رسولُ الله - ﷺ- الكتاب - وليس يُحسن يكتب - فكتب: هذا ما قاضى عليه محمد بن عبد الله ... الحديث، وفيه ذكر بنت حمزة، والأخذ لها، والخصومة فيها» أخرجه البخاري ومسلم (١) . ⦗٣٤٨⦘\nهذه «عمرة القضاء»: ليست من الغزوات، وإنما البخاري ذَكَرَها في كتاب الغزوات، حيث تضمَّنتْ ذِكْرَ المصالحة مع المشركين في الحديبية، وحيث ذكرها هاهنا اتَّبعناه، وذكرناها مثله.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القِرَابُ) قِرَابُ السيف: ما يوضَع فيه بغمدِه، شبيه بالجِراب، وأرادوا في صلحهم أن يستروا السلاح ولا يظهروه.\n(جُلبَّان السلاح) الجُلبان أيضًا، يقال للقِراب وما فيه: جُلُبّان، وقال الأزهري: القِراب: غِمْدُ السيف، والجلبّان: شبه الجِراب من الأدَم يوضع فيه السيف مغمودًا، ويَطرح فيه الراكب سَوطَه وأداته، ويعلقه في آخرة الرَّحْلِ، أو واسطته، وكأن اشتقاقه من الجُلْبة، وهي الجلدة التي تجعل على القَتَب، وهي كالغشاء للقِراب، وكذلك الجلدة التي تُغَشَّى بها التميمة تسمى جُلبانًا، وقال ابن قتيبة «جُلُبّان» بضم الجيم واللام وتشديد الباء، قال: ولا أراه سُمِّي بذلك إلا لجفائه، ولذلك قيل للمرأة الغليظة الجافية: جُلُبّانة وفي بعض الروايات «ولا يدخلها إلا بجُلْبان [السلاح]: السيفِ والقوس ونحوهما» يريد: ما كان مُغمَدًا يحتاج في إظهاره إلى معاناة، لا بالرِّماح والقنا، لأنها أسلحة مُظْهَرة يمكن تعجيل الأذى بها، قال الهروي: والقول ما قال الأزهري. ⦗٣٤٩⦘\n(يحجُل) الحَجْل: مشي المقيَّد ليقارب ما بين خطوه.\n_________\n(١) رواه البخاري ٧ / ٣٨٥ - ٣٩١ في المغازي، باب عمرة القضاء، وفي الحج، باب كم اعتمر النبي ﷺ، وباب لبس السلاح للمحرم، وفي الصلح، باب كيف يكتب هذا ما صالح فلان ابن فلان وفلان ابن فلان، وفي الجهاد، باب المصالحة على ثلاثة أيام، أو وقت معلوم، ومسلم رقم (١٧٨٣) في الجهاد، باب صلح الحديبية في الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٩٨) قال: حدثنا حجين. وفيه (٤/٢٩٨) أيضا قال: حدثناه أسود بن عامر. والدارمي (٢٥١٠) قال: حدثنا محمد بن يوسف. والبخاري (٣/٢١، ٢٤١، ٥/١٧٩) قال: حدثنا عبيد الله بن موسى. والترمذي (١٩٠٤، ٣٧١٦، ٣٧٦٥) قال: حدثنا سفيان بن وكيع، قال: حدثنا أبي. وفي (١٩٠٤) قال: حدثنا محمد بن أحمد (ابن مَدُّوَيْهِ)، قال: حدثنا عبيد الله بن موسى. وفي (٣٧١٦، ٣٧٦٥) قال: حدثنا محمد بن إسماعيل، قال: حدثنا عبيد الله بن موسى.\nخمستهم - حجين، وأسود، ومحمد بن يوسف، وعبيد الله، ووكيع- عن إسرائيل، عن أبي إسحاق، فذكره.","vol":"8","page":345},{"text":"<span data-type=\"title\" id=toc-1323>غزوة مُؤتة من أرض الشام</span>\n٦١٣٤ - (خ) عبد الله بن عمر - ﵄ - قال: «أَمَّرَ النبيُّ - ﷺ- في غزوةِ مؤتةَ زيدَ بنَ حارثةَ، فقال: إن قُتل زيد فجعفر، وإن قُتل جعفر فعبد الله بن رَواحة، قال ابن عمر: فكنتُ معهم في تلك الغزوة، فالتمسنا جعفرًا، فوجدناه في القتلى، ووجدنا فيما أَقبل من جسده بِضعًا وسبعين بين طعنة ورمية (١)» .\nوفي أخرى «أنه وقف على جعفر يومئذ وهو قتيل، فعددتُ به خمسين، بين طعنة وضربة، ليس منها شيء في دُبُره (٢)» . أخرجه البخاري (٣) .\n_________\n(١) في المطبوع من جامع الأصول ونسخ البخاري المطبوعة: بضعًا وتسعين من طعنة ورمية، وهو الصواب، قال الحافظ في \" الفتح \": ووقع في رواية البيهقي في \" الدلائل \": بضعًا وتسعين، أو بضعًا وسبعين، وأشار إلى أن بضعًا وتسعين أثبت، قال الحافظ: وأخرجه الإسماعيلي عن الهيثم بن خلف عن البخاري بلفظ: بضعًا وتسعين، أو بضعًا وسبعين بالشك، ولم أر ذلك في شيء من نسخ البخاري.\n(٢) يعني في ظهره.\n(٣) ٧ / ٣٩٣ في المغازي، باب غزوة مؤتة من أرض الشام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٢٦١) أخبرنا أحمد بن أبي بكر، حدثنا مغيرة بن عبد الرحمن، عن عبد الله بن سعيد، عن نافع، عن ابن عمر، فذكره.","vol":"8","page":349},{"text":"٦١٣٥ - (د) عباد بن عبد الله بن يزيد - ﵀ - قال: «حدثني أحدُ بني مرة بن عوف (١) - وكان في غزوة مؤتة - قال: لكأني أنظر إلى ⦗٣٥٠⦘ جعفر حين اقْتَحَمَ عن فرس له شَقْراء (٢)، فعقرها، وكان أولَ مَن عقر في سبيل الله، ثم قاتل القومَ حتى قُتِلَ» .\nأخرجه أبو داود، وقال: [هذا] الحديث ليس بذاك القوي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اقْتَحَم عن فرسه) الاقْتِحامُ: الدخول في الأمر العظيم من غير فكرة، والمراد به هاهنا: نزوله عن فرسه في الحرب مُسرعًا.\n(فعقرها) عقرتُ الفرسَ، أي: ضربت قوائمها بالسيف، أو جرحتُها جرحًا لا ينتفع بها بعده، وإنما فعل ذلك مُوَطِّنًا نفسَه على الموت، لأنه إذا قتل فرسه وبَقِيَ راجلًا فقد حقّق عزيمته على القتال، وأنه لا يَفِرُّ ولا ينهزم.\n_________\n(١) في \" سنن أبو داود \" المطبوعة و\" سيرة ابن هشام \": حدثني أبي الذي أرضعني وهو أحد بن مرة بن عوف، ويعني بذلك: أبي الذي أرضعتني زوجته بلبنها منه.\n(٢) أي: رمى نفسه عنه، وفي المطبوع: على فرس له شقراء.\n(٣) رواه أبو داود رقم (٢٥٨٣) في الجهاد، باب في الدابة تعقر في الحرب من حديث محمد بن إسحاق قال: حدثني ابن عباد، عن أبيه عباد بن عبد الله بن الزبير قال: حدثني أبي الذي أرضعني وهو أحد بني مرة بن عوف، وإسناده حسن، ولا علة في الحديث، وابن إسحاق قد صرح فيه بالتحديث، وقد ذكره ابن هشام في \" السيرة \" بهذا الإسناد، وحسن إسناده الحافظ في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٧٣) حدثنا عبد الله بن محمد النفيلي، ثنا محمد بن سلمة، عن محمد بن إسحاق، حدثني ابن عباد، عن أبيه عباد بن عبد الله بن الزبير [قال أبو داود: وهو يحيى بن عباد] حدثني أبي الذي أرضعني وهو أحد بني مرة بن عوف، وكان في الغزاة غزاة مؤتة، فذكره.\nقال أبو داود: هذا الحديث ليس بالقوي.","vol":"8","page":349},{"text":"٦١٣٦ - (خ س) أنس بن مالك - ﵁ - قال: قال النبيُّ - ﷺ-: «أخَذ الرايةَ زيد، فأُصِيبَ، ثم أخذها جعفر، فأُصيبَ، ثم أخذها عبد الله بنُ رَوَاحةَ، فأُصيبَ - وإِن عَيْنَيْ رسولِ الله - ﷺ- لَتَذْرِفانِ- ثم أخذها خالدُ بنُ الوليد من غيرِ إمْرة، ففُتحَ له» .\n\n⦗٣٥١⦘\nوفي رواية قال «خطبَ النبيُّ - ﷺ -، فقال: أخذ الرايةَ زيد، فأصيبَ ...» وذكر نحوه، وقال في آخره: «وما يَسُرُّنا أَنَّهم عندنا - قال أيوب: أو قال: ما يسرّهم أنهم عندنا - وعيناه تَذْرِفَان» .\nوفي أخرى «أن النبيَّ - ﷺ - نَعَى زيدًا وجعفرًا وابنَ رَوَاحَةَ للناس، قبل أن يأتيَهم خبرُهم، فقال: أخذَ الرايةَ زيد ... فذكرهم، وقال في آخره: حتى أخذَ الرايةَ سيف من سيوف الله حتى فتح الله عليهم» أخرجه البخاريُّ.\nوأخرج النسائيُّ منه طرفًا «أنَّ رسولَ الله - ﷺ - نَعَى زيدًا وجعفرًا قبل أن يجيءَ خَبرُهم، فنعاه وعيناه تَذْرِفَانِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَتَذْرِفان) ذرفت العينُ: سالَ دَمْعُها.\n_________\n(١) رواه البخاري ٣ / ٩٢ في الجنائز، باب الرجل ينعي إلى أهل الميت بنفسه، وفي الجهاد، باب تمني الشهادة، وباب من تأمر في الحرب من غير إمرة إذا خاف العدو، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي فضائل أصحاب النبي ﷺ، باب مناقب خالد ابن الوليد، وفي المغازي، باب غزوة مؤتة بأرض الشام، والنسائي ٤ / ٢٦ في الجنائز، باب النعي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الجنائز (٤: ٢) عن أبي معمر، عن عبد الله بن عمرو، عن عبد الوارث، وفي الجهاد (٧: ٢) عن يوسف بن يعقوب الصفار، و(١٨٢) يعقوب بن إبراهيم فرقهما - كلاهما عن إسماعيل بن علية- وفي علامات النبوة (المناقب ٢٥: ٥٤) عن سليمان بن حرب، وفي فضل خالد (المناقب ٥٥) وفي المغازي (٤٥: ٣) عن أحمد بن واقد - وهو أحمد بن عبد الملك بن واقد الحراني - كلاهما عن حماد بن زيد- ثلاثتهم عن أيوب عن حميد بن هلال عن أنس، والنسائي في الجنائز (٢٧: ٩) عن إسحاق بن إبراهيم، عن سليمان بن حرب، ثنا حماد بن زيد، عن أيوب، عن حميد بن هلال، عن أنس. الأشراف (١/٢١٥) .","vol":"8","page":350},{"text":"٦١٣٧ - (خ) قيس بن أبي حازم - ﵀ - قال: سمعتُ خالدًا يقول: «لقد انقطعت يوم مُؤتَةَ تسعةُ أسياف، فما بقي في يدي إلا صفيحة (١) يمانيَّة» أخرجه البخاري (٢) .\n_________\n(١) الصفيحة: السيف العريض.\n(٢) ٧ / ٣٩٧ في المغازي، باب غزوة مؤتة بأرض الشام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٢٦٦) حدثني محمد بن المثنى، حدثنا يحيى، عن إسماعيل، قال: حدثني قيس، قال: فذكره.","vol":"8","page":351},{"text":"٦١٣٨ - (م د) عوف بن مالك - ﵁ - قال: «خرجتُ مع زيد بن حارثة في غزوة مؤتةَ، وَرَافَقَني مَدَدِيٌّ (١) من اليمن، ليس معه غيرُ سيفِهِ، فنحرَ رجل من المسلمين جَزُورًا، فسأله المَدديُّ طائفة مِنْ جِلدِه، فأعطاه إياه، فاتخذه كهيئة الدَّرَقِ، ومضينا فَلَقِينا جموعَ الرُّوم فيهم رجل على فرس له أشقرَ، عليه سَرْج مُذَهَّب، وله سِلاح مذهّب، فجعل الرُّوميُّ يَفَرِي بالمسلمين، فقعد له المدديُّ خلف صَخْرَة، فمرَّ به الرُّوميُّ فعَرقَبَ فرسه بسيفه، وخرَّ الروميُّ، فعلاه بسيفه وقتله، وجاز فرَسه وسلاحَه، فلما فتح الله للمسلمين، بعث إليه خالدُ بنُ الوليد فأخذ منه بعضَ السَّلَبِ، قال عوف: فأتيتُ خالدًا، وقلتُ له: أما علمتَ أنَّ رسولَ الله - ﷺ- قضى بالسَّلَبِ للقاتل؟ قال: بلى، ولكني استكثرتُهُ، قلت: لَتَرُدَّنَّه إليه أو لأُعَرِّفَنَّكَها عند رسول الله - ﷺ-، فأَبى أن يَرُدَّ عليه، قال عوف: فاجتمعنا عند رسول الله - ﷺ -، فقصَصْتُ عليه قِصَّةَ المدديِّ، وما فعلَ خالد، فقال رسولُ الله - ﷺ -: يا خالد، ما حَمَلَك على ما صنعتَ؟ قال: استكثرتُهُ، فقال: رُدَّ عليه الذي أَخذتَ منه، قال عوف: فقلتُ: دونَكها يا خالد، ألم أُوفِ (٢) لك؟ [فقال رسولُ الله - ﷺ-: وما ذلك؟ فأخبرتُه، قال:] فَغَضِبَ رسولُ الله - ﷺ -، وقال: ⦗٣٥٣⦘ يا خالد، لا تردَّ عليه، هل أنتم تاركون (٣) لي أُمَرائي لكم صِفْوة أَمرهم، وعليهم كَدَرُه؟» أخرجه أبو داود.\nوفي رواية مسلم قال: «خرجتُ مَعَ مَنْ خَرَجَ مَع زيد بن حارثة في غزوة مؤتةَ، ورافقني مدديٌّ من اليمن ...» وساق الحديث عن النبيِّ - ﷺ - بنحوه. هكذا قال مسلم، ولم يذكر لفظه، ويعني بنحوه: الرواية التي تجيءُ له بعد هذه، فإنه ذكرها في كتابه قبل هذه، قال: غيرَ أَنَّهُ قال في الحديث «قال عوف: فقلتُ: يا خالدُ، أما علمتَ أنَّ رسولَ الله - ﷺ - قضى بالسَّلَبِ للقاتل؟ قال: بلى، ولكني استكثرته» .\nوله في رواية «قال عوفُ بنُ مالك: قَتَلَ رجل من حِميرَ رجلًا من العَدُوِّ، فأراد سَلَبه، فمنعه خالدُ بنُ الوليد، وكان واليًا عليهم، فأتى رسولَ الله - ﷺ - عوفُ بنُ مالك فأخبره، فقال لخالد: ما منعكَ أن تُعْطِيَهُ سَلَبَهُ؟ قال: استكثرتُهُ يا رسول الله، قال: ادفَعْهُ إليه، فمرَّ خالد بعوف فجرَّ بردائه، ثم قال: هل أنجزْتُ لكَ ما ذكرتُ لكَ مِنْ رسولِ الله - ﷺ-؟ فسمعه رسولُ الله - ﷺ - فاستُغْضِبَ، فقال: لا تُعْطِهِ يا خالدُ، هل أنتم تاركون (٣) لي أُمرائي؟ إنما مثلُكم ومثلُهم: كَمَثَلِ رجل استُرْعِي إِبلًا أو غنمًا ⦗٣٥٤⦘ فرعاها، ثم تَحيَّنَ سَقْيها، فأوردها حوضًا، فَشَرَعَتْ فيه، فَشَرِبَتْ صَفْوَهُ، وتَرَكَتْ كَدَرَهُ، فَصَفْوُهُ لكم، وكَدَرُهَ عليهم» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَفْرِي بالمسلمين) كناية عن شدة نِكايته فيهم، يُقال: فلان يفري الفِرِيَّ: إذا كان يُبالغ في الأمر، وأصل الفَرْي: القطع.\n(لأعَرِّفَنّكَها) أي: لأجازينَّك بها، حتى تعرف صنيعك هذا.\n(دونكها) أي: خذها، كأنه وافقه على ما وعده.\n(صِفْوةُ) الشيء - بكسر الصاد -: خالصه، وما صفا منه، إذا أثْبَتَّ الهاء كسرت الصاد، وإذا حذفتها فتحتها، فقلت: صَفْوُ الشيء.\n(تَحَيَّن) تحيَّنتُ وقتَ الشيء: إذا انتظرتَه وتَرقَّبْتَه، وهو طلب الحين.\n_________\n(١) أي: رجل من المدد الذين جاؤوا يمدون جيش مؤتة ويساعدونهم.\n(٢) في نسخ أبي داود المطبوعة: ألم أف، وكلاهما صواب.\n(٣) وفي بعض النسخ: هل أنتم تاركو لي، بحذف النون، قال النووي: هذا أيضًا صحيح، وهي لغة معروفة.\n(٤) رواه أبو داود رقم (٢٧١٩) و(٢٧٢٠) في الجهاد، باب في الإمام يمنع القاتل السلب إن رأى والفرس والسلاح من السلب، ومسلم رقم (١٧٥٣) و(١٧٥٤) في الجهاد، باب استحقاق القاتل سلب القتيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٦) قال: حدثنا أبو المغيرة، قال: حدثنا صفوان، قال: حدثني عبد الرحمن بن جبير بن نُفير، وفي (٦/٢٧) قال: حدثنا الوليد بن مسلم، قال: حدثني صفوان بن عَمرو، عن عبد الرحمن بن جبير بن نُفير. (ح) قال الوليد: سألت ثورا عن هذا الحديث، فحدثني عن خالد بن معدان. ومسلم (٥/١٤٩) قال: حدثني أبو الطاهر أحمد بن عَمرو بن سَرْح، قال: أخبرنا عبد الله بن وهب، قال: أخبرني معاوية بن صالح، عن عبد الرحمن بن جبير. (ح) وحدثني زهير بن حرب، قال: حدثنا الوليد بن مسلم، قال: حدثنا صفوان بن عمرو، عن عبد الرحمن بن جبير بن نُفير. وأبو داود (٢٧١٩) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا الوليد بن مسلم، قال: حدثني صفوان بن عمرو، عن عبد الرحمن بن جبير بن نفير. وفي (٢٧٢٠) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا الوليد. قال: سألت ثورا عن هذا الحديث، فحدثني عن خالد بن معدان.\nكلاهما - عبد الرحمن بن جبير بن نفير، وخالد بن معدان - عن جبير بن نفير، فذكره.","vol":"8","page":352},{"text":"٦١٣٩ - () النعمان بن بشير - ﵁ - قال: «تلقَّانا رسولُ الله - ﷺ-، مُنصرَفنا من مؤتةَ، فقال قائل: أنتم الفرَّارون؟ فقال رسولُ الله - ﷺ -: لا، بل هم الكرّارون، وأنا فِئةُ كلِّ مسلم» أخرجه ... (١) .\n⦗٣٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فئة) الفئة: القوم من الجيش من وراء المقاتلة، إن انهزموا رجعوا إليهم.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد في \" المسند \" ٢ / ٨٦ و١٠٠ و١١١، وأبو داود رقم (٢٦٤٧) في الجهاد، باب التولي يوم ⦗٣٥٥⦘ الزحف، والترمذي رقم (١٧١٦) في الجهاد، باب ما جاء في الفرار من الزحف، جميعًا من حديث عبد الله بن عمر قال: بعثنا رسول الله ﷺ في سرية، فلما لقينا العدو انهزمنا في أول عادية، فقدمنا المدينة في نفر ليلًا، فاختفينا، ثم قلنا: لو خرجنا إلى رسول الله ﷺ، واعتذرنا إليه، فخرجنا، فلما لقيناه، قلنا: نحن الفرارون يا رسول الله، قال: بل أنتم العكارون وأنا فئتكم، وفي رواية: وأنا فئة كل مسلم، وفي سنده يزيد بن أبي زياد الهاشمي وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٤٧) حدثنا أحمد بن يونس، ثنا زهير، ثنا يزيد بن أبي زياد، أن عبد الرحمن ابن أبي ليلى حدثه أن عبد الله بن عمر، والترمذي (١٧١٦) حدثنا ابن أبي عمر، حدثنا سفيان، عن يزيد بن أبي زياد، عن عبد الرحمن بن أبي ليلى، عن ابن عمر قال: بعثنا رسول اللهﷺ- في سرية، فلما لقينا العدو انهزمنا في أول عادية، فقدمنا المدينة في نفر ليلا، فاختفينا، ثم قلنا: لو خرجنا إلى رسول الله -ﷺ-، واعتذرنا إليه، فخرجنا، فلما لقيناه، قلنا: نحن الفرارون يا رسول الله، قال: بل أنتم العكارون، وأنا فئتكم، وفي رواية: «وأنا فئة كل مسلم» وفي سنده يزيد بن أبي زياد الهاشمي وهو ضعيف.","vol":"8","page":354},{"text":"<span data-type=\"title\" id=toc-1324>بعث أسامة بن زيد</span>\nإلى الحُرَقات (١) من جهينة\n٦١٤٠ - (خ م د) أبو ظبيان (٢) [حصين بن جندب] قال: سمعتُ أُسامةَ بنَ زيد يقول: «بَعَثَنا رسولُ الله - ﷺ- إِلى الحُرَقَةِ، فَصَبَّحْنَا القومَ فهزمناهم، ولَحِقتُ أنا ورجُل من الأَنصار رجلًا منهم، فلما غَشِيناه، قال: لا إِله إِلا الله، فَكفَّ [عنه] الأنصاريُّ، وطعَنْتُهُ بِرُمْحِي، حتى قتلتُه، فلما قَدِمْنا، بلغَ النبيَّ - ﷺ-، فقال: يا أُسامةُ، أقتلتَهُ بعدما قال: لا إِله إِلا ⦗٣٥٦⦘ الله (٣)؟ قلتُ: إِنما كان متعوِّذًا، فقال: أقتلتَهُ بعدما قال: لا إِله إِلا الله؟ فما زالَ يُكرِّرُها حتى تمنيتُ أَنّي لم أكنْ أسلمتُ قبلَ ذلك اليومِ» .\nوفي رواية قال: «بعثنا رسولُ الله - ﷺ - في سرَّية، فَصبَّحْنا الحُرَقَات من جُهينة، فأدركتُ رجلًا، فقال: لا إله إلا الله، فطعنتُه، فوقع في نفسي من ذلك، فذكرتُه للنبيِّ - ﷺ-، فقال رسولُ الله - ﷺ-: أقال: لا إله إلا الله وقتلتَهُ؟ قال: قلتُ: يا رسولَ الله، إنما قالها خوفًا من السِّلاح، قال: أَفلا شَقَقْتَ عَنْ قَلْبِهِ، حتى تعلم أقالها، أم لا؟ فما زال يكرِّرُها عليَّ، حتى تمنيتُ أني أسلمتُ يومئذ، قال: فقال سعد: وأنا والله لا أقتل مسلمًا حتى يقتله ذُو البُطَين - يعني: أسامةَ - قال: فقال رجل: ألم يقل الله: ﴿وَقَاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ ويَكُونَ الدِّينُ كُلُّهُ لِلَّهِ﴾ [الأنفال: ٣٩]؟ فقال سعد: قد قاتلْنا حتى لا تكونَ فتنة، وأنتَ وأصحابُك تريدون أن تقاتِلوا حتى تكونَ فتنة» أخرجه البخاري ومسلم.\nوأخرج أبو داود نحو الأولى، ولم يذكر الأنصاريَّ، وإنما قال: «فضربناه حتى قتلناه» (٤) . ⦗٣٥٧⦘\nقلتُ: هذا سعد المذكور في الحديث هو سعدُ بن أبي وقَّاص، وسبب هذا القول من سَعْد، أن أسامةَ لما سمع هذا القول من رسولِ الله - ﷺ- لم يُقاتِلْ مسلمًا، ولا شهدَ شيئًا من الفِتَنِ الحادِثَةِ بين الصحابة، وكذلك سعد اعتزل عن الفِتَنِ، فلم يشهدْ منها شيئًا، وقال: إنني لا أَقْتُلُ إلا من يقتُلُه أسامةُ، وليس لقوله هذا في الحديث مَدْخَل، ولا له به تَعَلُّق.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غَشِيناه) أدركناه ولحقناه، كأنهم أتَوهُ من فَوقه.\n(مُتعوِّذًا) المُتَعوِّذُ: الملتجِئ خوفًا من القتل.\n_________\n(١) بضم الحاء وفتح الراء بعدها قاف، نسبة إلى الحرقة، واسمه جهيش بن عامر بن ثعلبة بن مودعة بن جهينة، تسمى الحرقة لأنه حرق قومًا بالقتل فبالغ في ذلك.\n(٢) قال النووي: أهل اللغة، يفتحون الظاء، من ظبيان، وأهل الحديث يكسرونها.\n(٣) قال الحافظ في \" الفتح \": قال ابن التين: في هذا اللوم تعليم وإبلاغ في الموعظة حتى لا يقدم أحد على قتل من تلفظ بالتوحيد، وقال القرطبي: في تكرير ذلك والإعراض عن قبول العذر زجر شديد عن الإقدام على مثل ذلك.\n(٤) رواه البخاري ٧ / ٣٩٨ في المغازي، باب بعث النبي ﷺ أسامة بن زيد إلى ⦗٣٥٧⦘ الحرقات من جهينة، وفي الديات، باب قول الله تعالى: ﴿ومن أحياها﴾، ومسلم رقم (٩٦) في الإيمان، باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله، وأبو داود رقم (٢٦٤٣) في الجهاد، باب على ما يقاتل المشركون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في المغازي (٤٦) عن عمرو بن محمد الناقد، وفي الديات (٢) عن عمرو بن زرارة النيسابوري - كلاهما عن هشيم، عن حصين، عن أسامة بن زيد، ومسلم في الإيمان (٤٠: ٥) عن يعقوب الدورقي، عن هشيم، عن حصين، عن أسامة بن زيد، و(٤٠: ٤) عن أبي بكر عن أبي خالد الأحمر، و(٤٠: ٤) عن إسحاق وأبي كريب، كلاهما عن أبي معاوية - كلاهما عن الأعمش، عن أبي ظبيان، عن أسامة، وأبو داود في الجهاد (١٠٤) عن الحسن بن علي، وعثمان بن أبي شيبة، كلاهما يعلى بن عبيد، عن الأعمش، عن حصين بن جندب، عن أسامة. الأشراف (١/٤٤) .","vol":"8","page":355},{"text":"٦١٤١ - (م) جندب بن عبد الله البجلي - ﵁ - «بعثَ إلى عَسْعَسَ بنِ سلامةَ زَمَن فتنةِ ابنِ الزُّبير، فقال: اجمع لي نفرًا من إخوانك حتى أُحدِّثَهم، فبعث رسولًا إِليهم، فلما اجتمعوا جاء جُنْدُبُ وعليه بُرْنُس أصفرُ، فقال: تحدَّثوا بما كنتم تتحدَّثون به، حتى دار الحديثُ، فلما دار الحديثُ إِليه: حَسَر البُرْنُسَ عن رأسه، فقال: إني أتيتُكم، ولا أريدُ أن أحدِّثكم إلا عن نبيِّكم - ﷺ- (١)، إِنَّ رسولَ الله - ﷺ - بعث بَعْثًا من المسلمين ⦗٣٥٨⦘ إلى قوم من المشركين، وإنهم التَقَوْا، فكان رجل من المشركين إذا شاء أن يقصِدَ إلى رجل من المسلمين قَصَدَ له فقتله، وإن رجلًا [من المسلمين] قَصَدَ غَفْلَتَه، قال: وكنا نتحدَّثُ: أنه أسامةُ بنُ زيد - فلما رفع عليه السيفَ، قال: لا إله إلا الله، فقتله، فجاء البشيرُ إلى رسولِ الله - ﷺ -، فسأله وأخبره حتى أخبره خبرَ الرجل: كيف صنع، فدعاه، فسأله، فقال: لِمَ قَتَلتَه؟ فقال: يا رسولَ الله، أوجعَ في المسلمين، وقتل فلانًا وفلانًا - وسمى له نفرًا - وإني حملتُ عليه، فلما رأى السيفَ، قال: لا إله إلا الله، قال رسولُ الله - ﷺ -: أقتلتَهُ؟ قال: نعم، قال: فكيف تصنع بـ «لا إله إلا الله» إذا جاءت يوم القيامة؟ قال: يا رسولَ الله استغفر لي، قال: وكيف تصنع بـ «لا إله إلا الله» إِذا جاءت يوم القيامة؟ قال: فجعل لا يزيده على أن يقول: فكيف تصنع بـ «لا إله إلا الله» إذا جاءت يوم القيامة؟» أخرجه مسلم (٢) .\n_________\n(١) في نسخ مسلم المطبوعة: ولا أريد أن أخبركم عن نبيكم ﷺ، وهو خطأ وقد تكلف الإمام النووي ﵀ في توجيهها.\n(٢) رقم (٩٧) في الإيمان، باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٩٧) حدثنا أحمد بن الحسن بن خراش، حدثنا عمرو بن عاصم، حدثنا معتمر، قال: سمعت أبي يحدث، أن خالدا الأثبج، ابن أخي صفوان بن محرز، حدث عن صفوان بن محرز، أنه حدث، أن جندب بن عبد الله البجلي، فذكره.","vol":"8","page":357},{"text":"<span data-type=\"title\" id=toc-1326>غزوة الفَتْح</span>\n٦١٤٢ - (خ م د ت) علي بن أبي طالب - ﵁ - قال عُبيد الله بنُ أبي رافع - وكان كاتبًا لعليّ - سمعتُ عليًا - ﵁ - يقول: «بعثني رسولُ الله - ﷺ-، أنا والزبيرَ والمقدادَ، فقال: انطلقوا حتى تأتوا رَوْضةَ ⦗٣٥٩⦘ خَاخ (١)، فإِن بها ظَعينة معها كتاب، فخذوه منها، فانطلقنا تتعادى بنا خيلُنا حتى أتينا الرَّوضة، فإذا نحن بالظَّعينةِ، فقلنا: أَخرجي الكتاب، قالت: ما معي من كتاب، فقلنا: لتُخْرِجنَّ الكتابَ أو لتُلْقِيَنَّ الثيابَ، فأخرجتْهُ من عِقاصها، قال: فأتينا به النبيَّ - ﷺ -، فإذا فيه: من حاطبِ بنِ أبي بَلْتَعَةَ إلى ناس من المشركين من أهلِ مكةَ، يخبرُهُم ببعض أمرِ رسولِ الله - ﷺ-، فقال رسولُ الله - ﷺ-: يا حاطبُ، ما هذا؟ فقال: يا رسول الله، لا تعجَلْ عليَّ، إِني كنتُ امرءًا مُلْصَقًا في قريش، ولم أكنْ من أنْفُسهم (٢)، فكان من مَعَكَ من المهاجرين لهم قرابة يَحْمُون بها أموالهم وأهليهم بمكةَ، فأحْبَبْتُ - إِذْ فاتني ذلك من النسب فيهم - أن أتَّخِذَ فيهم يدًا يحمون بها قرابتي، وما فعلتُ كفرًا، ولا ارتدادًا عن ديني، ولا رضى بالكفر بعد الإِسلام، فقال رسولُ الله - ﷺ -: إِنه قَد صَدَقَكم، فقال عمرُ: دعني يا رسول الله أضربْ عُنُق هذا المنافق، فقال رسولُ الله - ﷺ -: إِنه قد شهد بدرًا، وما يدريك لعل الله اطَّلعَ على أهل بدر، فقال: اعملوا ما شئتم، فقد غفرتُ لكم، قال: فأنزل الله ﷿: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ [الممتحنة: ١]» . ⦗٣٦٠⦘\nوفي رواية أبي عبد الرحمن السلمي (٣) [عن عليّ] قال: بعثني رسولُ الله - ﷺ - والزبيرَ بنَ العوام وأبا مَرْثَد - وكلُّنا فارس ... ثم ساقه بمعناه» ولم يذكر نزول الآية، ولا ذَكَرَها في حديث عبيد الله بعضُ الرواة، وجَعَلَها بعضُهم من تلاوة سفيان (٤)، وقال سفيان: لا أدري الآية في الحديث، أو من قول عمرو - يعني ابنَ دينار.\nوفي رواية نحوه، وفيه «حتى أدركناها حيث قال لنا رسولُ الله - ﷺ - تسيرُ على بعير لها، فقلنا: أينَ الكتابُ الذي معكِ؟ قالت: ما معي من كتاب فأنَخْنَا بعيرَها، فَابْتَغَينا في رَحْلِها، فما وجدنا شيئًا، فقال صاحباي: ما نرى معها كتابًا، فقلتُ: لقد علمنا ما كذبَ رسولُ الله - ﷺ -، وما كذَبَ، والذي يُحلَف به لَتُخْرِجنَّ الكتاب، أو لأُجَرِّدَنَّكِ، فأهْوَتْ إِلى حُجزَتِها وهي مُحتَجِزَة بكساء - فأخرجت الصحيفة من عِقاصها، فأتينا بها رسولَ الله - ﷺ -.... وذكر الحديث» . أخرجه البخاري ومسلم، وأخرج أبو داود والترمذي الرواية الأولى (٥) . ⦗٣٦١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظَّعِينة) في الأصل: المرأة ما دامت في الهَودج، ثم جُعِلَتِ المرأةُ إذا سافرتْ ظعينة، ثم نقل إلى المرأة نفسها، سافرت أو أقامت، وظَعَن يَظْعَن: إذا سافر.\n(عِقَاصُها) العِقاص: الخيطُ الذي تعقِص - أي تشد - به المرأة أطرافَ ذَوَائِبها، وأصل العقص: الضَّفْر واللَّيُّ، هكذا شرحه الحميدي في غريبه، وفيه نظر، فإن العِقاص: جمع عَقْصة أو عقيصة، وهي الضفيرة من الشعر إذا لُوِيَت وجُعلت مثل الرُّمانة، أو لم تُلْوَ، والمعنى: أخرجتِ الكتابَ من ضفائرها المعقوصة.\n(مُلْصَقًا) الملصق: هو الرجل المقيم في الحي، وليس منهم بنسب.\n(ابتغينا) الابتغاء: الطلب.\n(حُجْزة) احتجَزَ الرجل: شدَّ إزاره على وسطه، والحُجْزَةُ: موضع الشد.\n_________\n(١) هي بين مكة والمدينة، بقرب المدينة.\n(٢) في نسخ البخاري ومسلم المطبوعة: من أنفسها.\n(٣) في المطبوع: وفي رواية عبد الرحمن السلمي، وهو خطأ.\n(٤) في المطبوع: ولا جعلها بعضهم من تلاوة سفيان.\n(٥) رواه البخاري ٧ / ٤٠٠ في المغازي، باب فتح مكة، وباب فضل من شهد بدرًا، وفي الجهاد، باب الجاسوس، وباب إذا اضطر الرجل إلى النظر في شعور أهل الذمة والمؤمنات إذا عصين الله وتجريدهن، وفي تفسير سورة الممتحنة في فاتحتها، وفي الاستئذان، باب من نظر في كتاب ⦗٣٦١⦘ من يحذر من المسلمين ليستبين أمره، وفي استتابة المرتدين، باب ما جاء في المتأولين، ومسلم رقم (٢٤٩٤) في فضائل الصحابة، باب من فضائل أهل بدر ﵃ وقصة حاطب بن أبي بلتعة، وأبو داود رقم (٢٦٥٠) و(٢٦٥١) في الجهاد، باب في حكم الجاسوس إذا كان مسلمًا، والترمذي رقم (٣٣٠٢) في تفسير القرآن، باب ومن سورة الممتحنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٩)، وأحمد (١/٧٩) (٦٠٠)، والبخاري (٤/٧٢) قال: حدثنا علي بن عبد الله. وفي (٥/١٨٤) قال: حدثنا قتيبة. وفي (٦/١٨٥) قال: حدثنا الحميدي. ومسلم (٧/١٦٧) قال: حدثنا أبو بكر بن أبي شيبة، وعَمرو الناقد، وزهير بن حرب، وإسحاق بن إبراهيم، وابن أبي عُمر. وأبو داود (٢٦٥٠) قال: حدثنا مسدد. والترمذي (٣٣٠٥) قال: حدثنا ابن أبي عمر. والنسائي في الكبرى تحفة الأشراف (٧/١٠٢٢٧) عن محمد بن منصور، وعبيد الله بن سعيد السرخسي.\nجميعهم - الحميدي، وأحمد بن حنبل، وعلي، وقتيبة، وابن أبي شيبة، والناقد، وزهير، وإسحاق، وابن أبي عُمر، ومسدد، ومحمد بن منصور، وعبيد الله - عن سفيان بن عيينة، قال: حدثنا عمرو بن دينار، قال: أخبرني حسن بن محمد بن علي، قال: أخبرني عبيد الله بن أبي رافع، فذكره.","vol":"8","page":358},{"text":"٦١٤٣ - (م) عمر بن الخطاب - ﵁ - قال: «كتبَ حاطِبُ ⦗٣٦٢⦘ ابن أبي بلتعةَ إِلى أهل مكةَ، فأطْلع الله نبيَّه - ﷺ - على ذلك، فبعث عليًا والزبيرَ في أثر الكتاب، فأَدْركا المرأةَ على بعير، فاستخرجاه من قُرُونها فأتيا به رسولَ الله - ﷺ -، فأَرسل إلى حاطب، فقال: يا حاطبُ، أنتَ كتبتَ هذا الكتاب؟ قال: نعم، يا رسول الله، قال: فما حملك على ذلك؟ قال: يا رسولَ الله، أمَا والله إني لَنَاصِح لله ولرسوله، ولكني كنتُ غريبًا في أهْل مكةَ، وكانَ أهلي بين ظَهْرَانيْهم، وخشيتُ عليهم، فكتبتُ كتابًا لا يضر الله ورسولَه شيئًا، وعسى أن يكونَ منفعة لأهلي، قال عمر: فاخترطتُ سيفي، ثم قلتُ: يا رسولَ الله أمْكنِّي من حاطب، فإنَّهُ قد كَفَرَ، فأضربَ عُنُقَه، فقال رسولُ الله - ﷺ -: يا ابنَ الخَطَّاب، ما يُدريك؟ لعل الله قد اطّلعَ على هذه العِصَابة من أهل بدر، فقال: اعملوا ما شئتم فقد غفرتُ لكم» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظهْرَانِيهم) فلان بين ظهراني القوم - بفتح النون – أي: بينَهم وعندَهم.\n_________\n(١) كذا في الأصل والمطبوع: أخرجه مسلم، ولم نجده فيه، وقد ذكره الهيثمي في \" مجمع الزوائد \" ٩ / ٣٠٣ و٣٠٤ ونسبه لأبي يعلى في \" الكبير \"، والبزار، والطبراني في \" الأوسط \"، وقال الهيثمي: ورجالهم رجال الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم يوجد في مسلم، وقد ذكره الهيثمي في مجمع الزوائد (٩/٣٠٣، ٣٠٤) ونسبه لأبي يعلى في «الكبير»، والبزار، والطبراني في «الأوسط» وقال الهيثمي: ورجالهم رجال الصحيح.","vol":"8","page":361},{"text":"٦١٤٤ - (خ م) عبد الله بن عباس - ﵄ - «أَنَّ ⦗٣٦٣⦘ رسولَ الله - ﷺ - غزا غزوة الفتح في رمضان» .\nقال الزهري: وسمعتُ سعيدَ بنَ المسيّب يقول مثل ذلك. أخرجه البخاري.\nوفي رواية له ولمسلم «أن النبيَّ - ﷺ - خرج [في رمضانَ] من المدينةِ، ومعه عشرة آلاف، وذلك على رأس ثمانِ سنين ونصف من مَقْدَمهِ المدينةَ، فسار بمن معه من المسلمين إِلى مكةَ، يصوم ويصومون، حتى بلغ الكَدِيدَ - وهو ما بين عُسفَان وقُدَيد - أفطَر وأَفطَروا إلا أن لفظ البخاري أتمُّ وأطولُ، وهو هذا، وقد تقدَّم لهذا روايات في «كتاب الصوم» من حرف الصاد (١) .\n_________\n(١) رواه البخاري ٨ / ٢ في المغازي، باب غزوة الفتح في رمضان، وفي الصوم، باب إذا صام أيامًا من رمضان ثم سافر، وفي الجهاد، باب الخروج في رمضان، ومسلم (١١١٣) في الصيام، باب جواز الصوم والفطر في شهر رمضان للمسافر في غير معصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (١٩٦) . والحميدي (٥١٤)، وأحمد (١/٢١٩) (١٨٩٢) قالا: حدثنا سفيان. وأحمد (١/٢٦٦) (٢٣٩٢) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، وفي (١/٣١٥) (٢٨٨٤) قال: حدثنا يحيى بن آدم، عن ابن إدريس، عن محمد بن إسحاق. وفي (١/٣٣٤) (٣٠٨٩)، (١/٣٦٦) (٣٤٦٠) قال: حدثنا عبد الرزاق، عن معمر. وفي (١/٣٤٨) (٣٢٥٨) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جُريج، وعبد بن حُميد (٦٤٥) قال: أخبرنا عبد الرزاق، عن معمر. وفي (٦٤٨) قال: أخبرنا عثمان بن عمر، قال: أخبرنا يونس، والدارمي (١٧١٥) قال: أخبرنا خالد بن مخلد، قال: حدثنا مالك. والبخاري (٣/٤٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، وفي (٤/٦٠) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (٥/١٨٥) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، قال: حدثني عُقيل. وفي (٥/١٨٥) قال: حدثنا محمود، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. ومسلم (٣/١٤٠) قال: حدثني يحيى بن يحيى، ومحمد بن رمح، قالا: أخبرنا الليث، (ح) وحدثنا قُتيبة بن سعيد، قال: حدثنا ليث. وفي (٣/١٤١) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، عن سفيان. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، (ح) وحدثني حَرْمَلَة بن يحيى، قال: أخبرنا ابن وهب. قال: أخبرني يونس. والنسائي (٤/١٨٩) قال: أخبرنا قتيبة، قال: حدثنا سُفيان، وابن خزيمة (٢٠٣٥) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان. (ح) وحدثنا علي بن خَشْرَم، قال: أخبرنا ابن عيينة.\nثمانيتهم - مالك، وسفيان، ومحمد بن إسحاق، ومعمر، وابن جُريج، ويونس، وعُقيل، والليث- عن الزهري، عن عبيد الله بن عبد الله بن عُتبة، فذكره.","vol":"8","page":362},{"text":"٦١٤٥ - (خ) عروة بن الزبير - ﵄ - قال: لما سارَ رسولُ الله - ﷺ - عامَ الفتح، فبلغ ذلك قريشًا، خرج أبو سفيانَ بنُ حرب، وحكيمُ بنُ حزام، وبُدَيْلُ بنُ وَرقاءَ، يلتمسون الخبر عن رسولِ الله - ﷺ - فأقبلوا يسيرون، حتى أَتَوا مَرَّ الظَّهران، فإذا هم بِنيران، كأنها نِيرانُ عَرَفَةَ، فقال أبو سفيان: ما هذه؟ لكأنها نيران عرفةَ، فقال بُديل بنُ ⦗٣٦٤⦘ ورقاءَ: نيرانُ بني عمرو، فقال أبو سفيان: عمرو أقلُّ من ذلك، فرآهم ناس من حَرَس رسولِ الله - ﷺ -، فأدركوهم فأخذوهم، فأتَوا بهم رسولَ الله - ﷺ -، فأسلم أبو سفيان، فلما سارَ قال للعباس: احبس أَبا سفيان عند خَطْم الجبل، حتى ينظرَ إِلى المسلمين، فَحَبَسَهُ العباسُ، فجعلتِ القبائل تمرُّ مع النبيِّ - ﷺ -، تَمُرُّ كتيبة كتيبة على أبي سفيان، فمرَّتْ كَتيبة، فقال: يا عباس، مَنْ هذه؟ قال: هذه غِفَار، قال: مالي ولغفار، ثم مرتْ جُهينةُ، فقال: مثل ذلك، ثم مرَّتْ سعدُ بنُ هُذَيم، فقال مثل ذلك، ثم مرت سُلَيم، فقال مثل ذلك، حتى أقبلت كتيبة لم يُرَ مثلُها، قال: مَن هذه؟ قال: هؤلاء الأنصار، عليهم سعدُ بنُ عُبادَةَ معه الرايةُ، فقال سعدُ بنُ عبادةَ: يا أبا سفيان «اليومَ يومُ الملْحَمَةِ، اليومَ تُستحلُّ الكعبةُ، فقال أبو سفيان: يا عباس، حَبَّذا يومُ الذِّمار، ثم جاءت كتيبة، وهي أَجَلُّ الكتائب، فيهم رسولُ الله - ﷺ - وأصحابُهُ، ورايةُ النبيِّ - ﷺ - مع الزبير، فلما مرَّ رسولُ الله - ﷺ - بأبي سفيان، قال: ألم تعلم ما قال سعدُ بنُ عُبَادَةَ؟ قال: ما قال؟ قال: قال كذا وكذا، فقال: كَذَبَ سعد، ولكن هذا يوم يُعظِّم الله فيه الكعبةَ [ويوم تُكْسَى فيه الكعبةُ] قال: وأَمَرَ رسولُ الله - ﷺ - أن تُركَزَ رايتُهُ بالحُجُون، قال عروةُ: فأخبرني نافعُ بنُ جُبَيْرِ بن مطعم قال: سمعتُ العباس يقول للزبير [بن العوام]: يا أبا عبد الله، أهاهنا أَمَركَ رسولُ الله - ﷺ ⦗٣٦٥⦘ أن تركز الراية؟ قال: نعم، قال: وأمر رسولُ الله - ﷺ - يومئذ خالدَ بنَ الوليد أن يدخلَ من أعلى مكةَ من كَدَاءَ (١)، ودخل النبيُّ - ﷺ - من كُدَىً، فَقُتِلَ من خيل خالد بن الوليد يومئذ رجلان: حُبَيْش بنُ الأشعر، وكُرْزُ بنُ جابر الفهريُّ» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَطْم الجبل) هذه اللفظة قد جاءت في كتاب الحميدي «خطم الجبل» وفسرها في غريبه، فقال: الخطم والخطمة: رَعْن الجبل، وهو الأنف النادر منه، والذي جاء في كتاب البخاري - فيما قرأناه - وفي غيره من النسخ «حطم الخيل» مضبوطًا هكذا، وذلك بخلاف رواية الحميدي، فإن صحت الرواية ولم تكن خطأ من الكُتَّاب، فيكون معناه - والله أعلم - أنه يقف به في ⦗٣٦٦⦘ الموضع المتضايق الذي تتحطم فيه الخيل، أي: يدوس بعضُها بعضًا، ويحطم بعضها بعضًا، فيراها جميعًا، وتكثر في عينه، بكونها في ذلك الموضع الضيق، بخلاف ما إذا كانت في موضع مُتَّسع، وكذلك أراد بوقوفه عند خَطم الجبل على ما شرحه الحميدي، فإن الأنف النادر من الجبل يضيق الموضع الذي يخرج فيه، والله أعلم.\n(كتيبة) الكتيبة: واحدة من الكتائب، وهي العساكر المرتبة.\n(الملحمة): الحربُ والقتال الذي لا مخلص منه.\n(الذِّمار): ما لزمك حفظه، يقال: فلان حامي الذِّمار: يحمي ما يجب عليه حفظه.\n(بالحُجُون) الحجون: أحد جبلي مكة من جهة الغرب والشمال.\n(من كَدَاءِ) كَداء بالفتح والمدّ: ثَنِيَّة من أعلى مكة، مما يلي المقبرة، وكُدى - بالضم والقصر - ثَنِيَّة من أسفل مكة.\n_________\n(١) قال الحافظ في \" الفتح \": قوله: وأمر رسول الله ﷺ يومئذ خالد بن الوليد أن يدخل من أعلى مكة من كداء، أي: بالمد، ودخل النبي ﷺ من كدى، أي: بالقصر، قال الحافظ: وهذا مخالف للأحاديث الصحيحة الآتية أن خالدًا دخل من أسفل مكة، والنبي ﷺ من أعلاها، وكذا جزم ابن إسحاق أن خالدًا دخل من أسفل مكة، ودخل النبي ﷺ من أعلاها، وضربت له هناك قبة، وقد ساق ذلك موسى بن عقبة سياقًا واضحًا فقال: وبعث رسول الله ﷺ الزبير بن العوام على المهاجرين وخيلهم، وأمره أن يدخل من كداء من أعلى مكة، وأمره أن يغرز رايته بالحجون ولا يبرح حتى يأتيه، وبعث خالد بن الوليد في قبائل قضاعة وسليم وغيره وأمره أن يدخل من أسفل مكة، وأن يغرز رايته عند أدنى البيوت، وبعث سعد بن عبادة في كتيبة الأنصار في مقدمة رسول الله ﷺ وأمرهم أن يكفوا أيديهم ولا يقاتلوا إلا من قاتلهم.\n(٢) ٨ / ٤ - ١٠ في المغازي، باب أين ركز النبي ﷺ الراية يوم الفتح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٢٨٠) حدثنا عبيد بن إسماعيل، حدثنا أبو أسامة، عن هشام، عن أبيه، قال: فذكره.","vol":"8","page":363},{"text":"٦١٤٦ - (د) عبد الله بن عباس - ﵄ - قال: «لما نزل رسولُ الله - ﷺ - مَرَّ الظّهرانِ، قال العباسُ: قلتُ: واللهِ، لئن دخل رسولُ الله - ﷺ - مكة عَنْوَة قبل أن يأتوه فيستأمنوه، إنه لَهَلاكُ قريش، فجلستُ على بغلةِ رسول الله - ﷺ -، فقلتُ: لعلِّي أجِدُ ذا حاجة يأتي [أهلَ] مكة، فيُخْبِرُهم بمكانِ رسولِ الله - ﷺ - ليخرجوا إِليه، فيستأمنوه، فإني ⦗٣٦٧⦘ لأسيرُ [إِذ] سمعتُ كلام أبي سفيان، وبُديل بن ورقاءَ، فقلتُ: يا أبا حنظلة، فعَرَف صوتي، فقال: أبو الفضل؟ قلتُ: نعم، قال: ما لك فِدَاكَ أبي وأُمي؟ قلتُ: هذا رسولُ الله - ﷺ - والناسُ، قال: فما الحِيلَةُ؟ [قال]: فركب خلفي، ورجعَ صاحبُه، فلما أصبحَ غَدَوتُ به على رسولِ الله - ﷺ -، فأسلم، قلتُ: يا رسولَ الله، إِنَّ أبا سفيان رجل يحبُّ هذا الفخر، فاجعلْ له شيئًا، قال: نعم، مَن دخل دارَ أبي سفيان فهو آمِن، ومن أغْلَقَ بابَه عليه فهو آمِن، ومَن دخل المسجد فهو آمِن، قال: فتفرَّق الناس إلى دورهم وإِلى المسجد» .\nوفي رواية مختصرًا «أنَّ رسولَ الله - ﷺ - جاءه العباسُ بن عبد المطلب بأبي سُفيانَ بنِ حَرْب، فأسلم بمر الظهران، فقال له العباسُ: يا رسولَ الله، إنَّ أبا سفيان رجل يحبُّ هذا الفخر، فلو جعلتَ له شيئًا؟ قال: نعم، مَن دخل دار أبي سفيان فهو آمِن، ومَن أغلق بابه فهو آمِن» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٢١) و(٣٠٢٢) في الخراج والإمارة، باب ما جاء في خبر مكة، وفيه عنعنة ابن إسحاق وجهالته، ولكن يشهد له معنى الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٢٢) حدثنا محمد بن عمرو الرازي، ثنا سلمة - يعني ابن الفضل- عن محمد بن إسحاق، عن العباس بن عبد الله بن معبد، عن بعض أهله، عن ابن عباس، قال: فذكره.\nوفيه عنعنة ابن إسحاق، والجهالة في بعض إسناده.","vol":"8","page":366},{"text":"٦١٤٧ - (م د) عبد الله بن رباح قال: «وَفَدَت وفود إلى معاويةَ - وذلك في رمضان - فكان يصنع بعضُنا لبعض طعامًا، فكان أبو هريرة - ﵁ - مما يُكْثِر أن يَدْعُونا إلى رَحْلِه، فقلتُ: ألا أصنعُ طعامًا فأدعوهم ⦗٣٦٨⦘ إلى رَحْلي؟ فأمرتُ بالطعام يُصنَع، ثم لَقيتُ أبا هريرة من العَشِيِّ، فقلتُ: الدَّعْوَةُ عندي الليلةَ، فقال: سَبَقْتَني؟ فقلتُ: نعم، فدعوتُهم، فقال أبو هريرة: ألا أُعْلِمُكم بحديث من حديثكم يا معشر الأنصار؟ ... ثم ذَكَرَ فَتْحَ مَكةَ، فقال: أقبلَ رسولُ الله - ﷺ - حتى قَدِمَ مكةَ، فبعث الزبيرَ على إِحدى المُجَنِّبَتَين، وبعث خالدًا على المُجَنِّبَةِ الأخرى، وبعث أبا عبيدة على الحُسَّر، فأخذ [وا] بَطْن الوادي ورسولُ الله - ﷺ - في كَتِيبة، قال: فنظر فرآني، فقال: أبو هريرة؟ قلتُ: لَبَّيْكَ يا رسولَ الله، فقال: اهتف: (١) لا يأتيني إلا أنصاريّ - ومن الرواة مَن قال: اهْتِفْ لي بالأنصار، قال: فأطافوا به، ووبشّتْ قريش من أوباش لها وأتباع وفي رواية: ووبشت قريش أوْباشَها وأتْبَاعَها (٢) - فقالوا: نُقدّم هؤلاءِ، فإن كان لهم شيء كُنَّا معهم، وإن أُصِيبوا أَعْطَيْنَا الذي سَلبنا (٣)، فقال رسولُ الله - ﷺ -: تَرَونَ إِلى أوْباشِ قريش وأتباعِهم؟ ثم قال بيديه - إحداهما على الأخرى- ثم قال: حتى تُوافُوني بالصفا، قال: فانطلقنا، فما شاءَ أحد مِنَّا أَن يَقْتُلَ أحدًا إلا قتله، وما أحد منهم يُوَجِّه إلينا شيئًا، قال: فجاء أبو سفيان، فقال: يا رسولَ الله، أُبِيدَتْ خضراءُ قريش، لا قُريشَ بعد اليوم، ⦗٣٦٩⦘ قال: مَن دخل دار أبي سفيان فهو آمن، فقالت الأنصارُ بعضُهم لبعض: أما الرَّجُل فَأْدْرَكَتْهُ رَغْبة في قريته، ورَأْفَة بعشيرته، قال أبو هريرة: وجاء الوحيُ - وكان إذا جاء [الوحيُ] لا يخفى علينا، فإِذا جاء فليس أحد يرفع طَرْفه إلى رسولِ الله - ﷺ - حتى ينقضيَ الوحيُ - فلما قُضِيَ الوحيُ قال رسولُ الله - ﷺ -: يا معشر الأنصار، قالوا: لَبَّيك يا رسول الله، قال: قلتم: أمَّا الرجلُ فأدركتْهُ رَغْبَة في قَريَتِه؟ قالوا: قد كان ذلك، قال: كلا إني عبد الله ورسولهُ، هاجرتُ إلى الله وإِليكم، المَحْيا مَحْياكم، والمماتُ مماتُكم، فأقْبلوا إِليه يَبْكُون، ويقولون: واللهِ ما قلنا الذي قلنا إلا الضِّنّ بالله وبرسوله، فقال رسولُ الله - ﷺ -: إِن الله ورسولَهُ يُصدِّقانكم، ويَعْذِرانكم، قال: فأقبل الناس إلى دار أبي سفيان، وأَغْلَق الناسُ أبوابَهم، قال: وأقْبل رسولُ الله - ﷺ - حتى أقبلَ إلى الحجَر فاستلمه، ثم طاف بالبيت، قال: فأتى على صَنَم إلى جانبِ البيتِ كانوا يعبدونه: قال: وفي يد رسول الله - ﷺ - قَوس، وهو آخِذ بِسِيَةِ القوسِ، فلما أتى على الصنم جعل يَطْعنُ في عيْنِهِ، ويقول: جاء الحق، وزهق الباطل، فلما فرغ من طوافه أتى الصفا، فَعلا عليه حتى نظر إلى البيت، ورفع يَدَيه، فجعل يحمَدُ الله، ويدعو ما شاءَ أن يدعوَ» .\nوفي رواية بهذا الحديث، وزاد في الحديث «ثم قال بيديه، إحداهما ⦗٣٧٠⦘ على الأخرى: احْصُدُوهم حصدًا»، قال: وفي الحديث «قالوا: قلنا: ذاك يا رسول الله، قال: فما اسمْي إذًا؟ كلا، إني عبد الله ورسولُه» .\nوفي أخرى قال: «وَفَدْنا إلى معاويةَ بن أبي سفيان، وفينا أبو هريرة، وكان كلُّ رجل منَّا يصنع طعامًا يومًا لأصحابه، فكانت نَوْبَتي، فقلتُ: يا أبا هريرة، اليوم يومي (٤)، فجاؤوا إلى المنزل ولم يُدْرِكْ طعامُنا، فقلتُ: يا أبا هريرة، لو حدَّثْتَنَا عن رسولِ الله - ﷺ - حتى يُدرِكَ طعامُنا؟ فقال: كُنَّا مَعَ رسولِ الله - ﷺ - يوم الفتح، فجعل خالدَ بنَ الوليد على المجَنِّبة اليمنى، وجعل الزبيرَ على المجنبِّة اليسرى، وجعل أبا عُبيدة على البَيَاذِقَةِ وبَطْنِ الوادي، فقال: يا أبا هريرةَ، ادْعُ لي الأنصار، فدعوتُهم، فجاؤوا يُهَرْوِلُون، فقال: يا معشر الأنصار، هل تَرَوْنَ أوْباش قُريش؟ قالوا: نعم، قال: انظروا إذا لَقِيتُموهم غدًا: أن تحصُدُوهم حَصدًا، وأحفَى بيده، ووضع يمينَه على شِماله - وقال: موعدُكم الصّفا، قال: فما أشْرَفَ لهم يومئذ أحد إلا أناموه، قال: وصَعِدَ رسولُ الله - ﷺ - الصّفا، [وجاءتِ الأنصارُ، فأطافوا بالصفا]، فجاء أبو سفيان، فقال: يا رسولَ الله، أُبِيدَتْ خضراءُ قريش، لا قريشَ بعدَ اليوم، قال أبو سفيان: مَن دخل دارَ أبي سفيان فهو آمِن، ⦗٣٧١⦘ ومَن أَلْقَى السلاحَ فهو آمِن، ومَن أغلق بابَهُ فهو آمِن؟ فقال رسولُ الله - ﷺ -: مَن دخل دار أبي سفيان فهو آمن، ومَن ألْقَى السِّلاحَ فهو آمِن، وَمَن أغلقَ بابَه فهو آمِن، فقالت الأنصارُ: أمَّا الرجلُ: فقد أخذتْهُ رأفة بعشيرته، وَرَغْبَة في قَرْيتِهِ، ونزل الوحيُ على رسولِ الله - ﷺ -، قال: قلتُم: أمَّا الرجلُ: فقد أخذتهُ رأْفة بعشيرته، ورَغبة في قريته؟ أَلا فما اسْمِي إذًا؟ - ثلاثَ مرات - أنا محمَّد عبد الله ورسولهُ، هاجرتُ إِلى الله وإليكم، فالمحيا محْياكم، والمماتُ مماتُكم، قالوا: والله، ما قلنا إِلا ضِنَّا بالله ورسوله، قال: فإن الله ورسولَهُ يُصَدِّقَانِكم ويَعْذِرانِكم» . أخرجه مسلم.\nوفي رواية أبي داود عن عبد الله بن رباح الأنصاريِّ عن أبي هريرة قال: «إنَّ رسولَ الله - ﷺ - لما دخل مكة سَرَّحَ الزبيرَ بن العوام، وأبا عُبيدة بنَ الجراح، وخالد بنَ الوليد على الخيل، وقال: يا أبا هريرة، اهْتِفْ بالأنصار، فلما اجتمعوا قال: اسْلُكُوا هذا الطريق، فلا يُشرِفنَّ لكم أحد، إِلا أنَمْتُموه، فنادى مُنَاد: لا قريشَ بعد اليوم، فقال رسولُ الله - ﷺ-: مَن دخل دارًا فهو آمِن، ومَن أَلْقَى السلاحَ فهو آمِن، فعَمَد صَنَادِيدُ قريش فدخلوا الكعبةَ، فَغَصَّ بهم، وطاف النبيُّ - ﷺ - وصلَّى خَلفَ المقام، ثم أخذ بجَنَبَتي الباب، فخرجوا، فبايعوا النبيَّ - ﷺ - على الإسلام» (٥) . ⦗٣٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُجنِّبَتَين) المُجَنِّبَةُ: جَانِبُ العسكر، وله مُجَنِّبتان: ميمنة وميسرة.\n(على الحُسَّر) جمع حاسر، وهو الذي لا دِرْعَ عليه ولا مِغْفَر، وقد روي في كتب الغريب «الحُبَّس» وهم الرَّجَّالة، سموا بذلك لتأخرهم عن الركبان، قال: وأحسب الواحد حَبِيسًا، فعيل بمعنى مفعول، ويجوز أن [يكون] حابسًا، كأنه يَحْبِسُ مَن يسير من الركبان بمسيره.\nقال الحميدي: والذي رأيناه من رواية أصحاب الحديث «الحسّر» والله أعلم.\n(وَبَّشت أوباشها) الأوباش: الجموع من قبائل شتى، والتوبيش: الجمع، أي: جمعت لها جموعًا من أقوام متفرِّقين في الأنساب والأماكن.\n(أُبِيدت خضراءُ قريش) أي: استُؤْصِلَتْ وأُهْلِكت، وخضراؤها: سوادها ومعظُمها، والعرب تُعبِّر بالخُضرة عن السواد، وبالسواد عن الكثرة.\n(الضِّنُّ): البخل والشُّحُ، ضَنِنْتُ أَضنُّ، وضَنَنْتُ أضِنُّ.\n(فَاسْتَلَمَه) استلام الحجر الأسود: لَمسهُ باليد.\n(سِيَة القوس) مخففًا: طرفها إلى موضع الوَتر.\n(زهق الباطل) أي: اضْمَحَلَّ وذهب ضائعًا. ⦗٣٧٣⦘\n(البَيَاذِقَةُ) الرَّجَّالة، سمّوا بذلك لخفة حركتهم، وأنهم ليس معهم ما يثقلهم، وهذا القول مما يعضد رواية أصحاب الغريب في «الحبس» موضع «الحُسَّر» فإن الحبَّس: هم الرَّجَّالة على ما فسروه، فقد اتفقت الروايتان في المعنى، فقال مرة: «الحبَّس» وقال مرة: «البياذقة» أراد بهما: الرَّجَّالة، بخلاف «الحسَّر» وقد يمكن أن يجمع بين «الحسّر» و«البياذقة» فإن «الحسَّر» هم الذين لا سلاح معهم، أو لا درع عليهم ولا مِغْفَر، والغالب من حال الدَّارعين: أنهم الفُرسان، وأن الرَّجَّالة: لا يكون عليهم دروع، لأمرين، أحدهما: أن الراجل يثقله الدِّرع، والآخر: أن الرَّاجل لا يكون له درع لضعفه ورِقَّة حاله، والله أعلم.\n(احْصدُوهم) الحصد: كناية عن الاستئصال والمبالغة في القتل.\n(أحْفَى) قال الحميدي: أحْفى بيده: أشار بحافتها، وصفًا للحصد والقتل.\n(أناموه) أي: قتلوه، ومنه سمي السيف مُنِيمًا، أي: مُهلكًا.\n_________\n(١) لفظة \" اهتف \" ليست في نسخ مسلم المطبوعة.\n(٢) في نسخ مسلم المطبوعة: ووبشت قريش أوباشًا لها وأتباعًا.\n(٣) في نسخ مسلم المطبوعة: أعطينا الذي سئلنا.\n(٤) في نسخ مسلم المطبوعة: اليوم نوبتي.\n(٥) رواه مسلم رقم (١٧٨٠) في الجهاد، باب فتح مكة، وأبو داود رقم (٣٠٢٤) في الخراج والإمارة، باب ما جاء في خبر مكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٧٨٠) حدثنا شيبان بن فروخ، حدثنا سليمان بن المغيرة، حدثنا ثابت البناني، عن عبد الله بن رباح، عن أبي هريرة، قال: فذكره.\nوأخرجه أبو داود (٣٠٢٤) حدثنا مسلم بن إبراهيم، ثنا سلام بن مسكين، ثنا ثابت البناني، عن عبد الله بن رباح، عن أبي هريرة، فذكره.","vol":"8","page":367},{"text":"٦١٤٨ - (خ م ط د ت س) أنس بن مالك - ﵁ - «أن النبيَّ - ﷺ - دخل مكة يوم الفتح وعلى رَأسِهِ المِغْفَرُ، فلما نَزَعَه جاء رجل، فقال: ابنُ خَطَل مُتَعلِّق بأستارِ الكعبةِ، فقال رسولُ الله - ﷺ -: اقتُلوه» ⦗٣٧٤⦘ أخرجه الجماعة (١) .\nوقال الموطأ: ولم يكن فيما نرى يومئذ - والله أعلم - مُحْرِمًا وقال أبو داود (٢): اسمُ ابن خَطَل: عبد الله، وكان أبو بَرزَةَ الأسلمي قَتَلَهُ.\n_________\n(١) رواه البخاري ٨ / ١٣ في المغازي، باب أين ركز النبي ﷺ الراية يوم الفتح، وفي الحج، باب دخول الحرم ومكة بغير إحرام، وفي الجهاد، باب قتل الأسير وقتل الصبر، وفي اللباس، باب المغفر، ومسلم رقم (١٣٥٧) في الحج، باب جواز دخول مكة بغير إحرام، والموطأ ١ / ٤٢٣ في الحج، باب جامع الحج، وأبو داود رقم (٢٦٨٥) في الجهاد، باب قتل الأسير ولا يعرض عليه الإسلام، والترمذي رقم (١٦٩٣) في الجهاد، باب ما جاء في المغفر، والنسائي ٥ / ٢٠١ في الحج، باب دخول مكة بغير إحرام.\n(٢) في المطبوع: وقال قتادة، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الحج (٢٠٠: ٢) عن عبد الله بن يوسف، وفي اللباس (١٧) عن أبي الوليد الطيالسي، وفي الجهاد (١٦٨) عن إسماعيل بن أبي أويس وفي المغازي (٤٩: ٦) عن يحيى بن قزعة، ومسلم في المناسك (٨٤: ١) عن القعنبي، ويحيى بن يحيى وقتيبة - سبعتهم عن مالك عن الزهري، عن أنس.\nوأبو داود في الجهاد (١٢٧: ٣) عن القعنبي عن مالك عن الزهري، عن أنس والترمذي فيه الجهاد (٤٤) عن قتيبة عن مالك عن الزهري عن أنس. وقال: حسن صحيح، لا نعرف كثير أحد رواه غير مالك عن الزهري.\nوالشمائل (١٦: ٢) عن عيسى بن أحمد، عن ابن وهب، عن مالك عن الزهري، عن أنس، وأعاد فيه حديث قتيبة (١٦: ١) والنسائي في الحج (١٠٧: ١) عن قتيبة عن مالك عن الزهري، عن أنس (١٠٧: ٢) عن عبيد الله بن فضالة، عن الحميدي عن سفيان بن عيينة، عن مالك عن الزهري، عن أنس مختصرا كما هنا. وفي السير في الكبرى عن محمد بن سلمة، عن ابن القاسم، عن مالك عن الزهري، عن أنس وابن ماجة في الجهاد (١٨: ٢) عن هشام بن عمار، وسويد بن سعيد كلاهما عن مالك عن الزهري عن أنس. الأشراف (١/٣٨٨) .","vol":"8","page":373},{"text":"٦١٤٩ - (د س) سعد بن أَبي وقاص - ﵁ - قال: «لما كان يومُ فَتْحِ مكةَ أمَّنَ رسولُ الله - ﷺ - الناسَ إِلا أربعة نَفر، وامرأتين، فسماهم، وابنَ أبي سرح. ... فذكر الحديث، قال: وأمَّا ابنُ أبي سَرْح، فإنه اخْتَبأ عند عثمان، فلما دعا رسولُ الله - ﷺ - الناس إِلى البَيْعَةِ، جاء به حتى أوْقَفه على النبيِّ - ﷺ -، فقال: يا نبيَّ الله، بَايِعْ عبد الله، فرفع رأسَه، فنظر إليه ثلاثًا، كلُّ ذلك يأَبَى، فبايَعه بعدَ ثلاث، ثم أقبلَ على أصحابه، فقال: ما كان فيكم رجل رشيد، يقومُ إلى هذا حيث رآني كَفَفْتُ يدي عن بيعته فَيَقْتله، قالوا: ما نَدري يا رسولَ الله ما في نفسكَ، ألا أوْمَأتَ إلينا بعينك؟ قال: إنَّهُ لا ينبغي لنبيّ أن تكونَ له خائِنَةُ الأعين» . ⦗٣٧٥⦘\nقال أبو داود: وكان عبد الله أخا عثمان من الرَّضاعة، هذه رواية أبي داود.\nو[في] رواية النسائي قال: «لمَّا كان يومُ فتح مكةَ أمَّن رسولُ الله - ﷺ - الناسَ إلا أربعة، وامرأتين، وقال: اقْتُلوهم وإِنْ وَجَدتُّموهم مُتعلِّقين بأستار الكعبة: عكرمةُ بن أبي جهل، وعبد الله بنَ خَطل، ومقيس بنُ صُبابَة، وعبد الله بنَ أبي سرح، فأما عبد الله بنُ خطل، فأُدرِكَ وهو متعلِّق بأستار الكعبة، فاسْتَبق إليه سعيدُ بنُ حُرَيث وعمارُ بنُ ياسِر، فسبق سعيد عمَّارًا - وكان أَشَبَّ الرجلين - فقتلَهُ [وأمَّا مقيس بن صُبَابَةَ، فأدركه الناسُ في السوق فَقَتَلُوهُ]، وأما عكرمةُ [بنُ أبي جهل] فركب البحر، فأصابتْهم عاصِف، فقال أهلُ السَّفينة: أخْلِصُوا، فإن آلهتكم لا تُغْني عنكم شيئًا هاهنا، فقال عكرمةُ: والله، لئن لم يُنْجِني من البحر إلا الإِخلاصُ، لا يُنجيني من البَرِّ غيرُه، اللهم لك عهد (١) إن أَنتَ عَافيتني مما أنا فيه أنْ آتِيَ محمدًا، حتى أَضعَ يدي في يده، فَلأجِدَّنه عَفُوًّا كريمًا، فجاء فأسلم، وأما عبد الله بن أبي سَرْح، فإنه اخْتَبَأ عند عثمان، فلما دعا رسولُ الله - ﷺ - الناس إلى البيعة جاء به حتى أَوْقَفَه على النبيِّ - ﷺ -، فقال: يا رسول الله ... وذكر ⦗٣٧٦⦘ الحديث إِلى آخره مثل أبي داود» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رشيد) رجل رشيد، أي: لبيب عاقل، له فطنة.\n(خائنة الأعين) كناية عن الرمز والإشارة، كأنها مما تخونه العين، أي: تسرقه، لأنها كالسرقة من الحاضرين.\n(عاصف) ريح عاصف، أي: شديد الهبوب.\n_________\n(١) في نسخ النسائي المطبوعة: إن لك علي عهدًا.\n(٢) رواه أبو داود رقم (٢٦٨٣) في الجهاد، باب قتل الأسير ولا يعرض عليه الإسلام، والنسائي ٧ / ١٠٥ و١٠٦ في تحريم الدم، باب الحكم في المرتد، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٨٣)، (٤٣٥٩) قال: حدثنا عثمان بن أبي شيبة، والنسائي (٧/١٠٥) قال: أخبرنا القاسم بن زكريا بن دينار.\nكلاهما - عثمان، والقاسم - قالا: حدثنا أحمد بن المفضل، قال: حدثنا أسباط بن نصر، قال: زعم السدي، عن مصعب بن سعد، فذكره.","vol":"8","page":374},{"text":"٦١٤٩ - (*) (د) عمرو بن عثمان بن عبد الرحمن بن سعيد بن يربوع المخزومي قال: حدَّثني جَدِّي عن أبيه: أنَّ رسولَ الله - ﷺ - قال يومَ فتحِ مكة: «أربعة لا أُومنهم في حِلّ، ولا حرم - وسمَّاهم - وقال: وقَيْنَتَين كانتا لِمقْيَس (١) بنِ صُبَابَةَ، فقُتلتْ إحداهما، وَأُفْلِتَتِ الأُخرى، فأسلمتْ» . أخرجه أبو داود (٢) .\n_________\n(١) قال في \" بذل المجهود في حل سنن أبي داود \": هذا الذي رواه أبو داود من أنهما كانتا لمقيس مخالف كما قال أهل السير، فإنهم قالوا: إن القينتين اللتين أهدر دمهما كانتا لابن خطل، فيمكن أن يكون كلاهما شركاء فيهما، أو كانتا أولًا في ملك أحدهما، ثم في ملك الآخر، والله أعلم.\n(٢) رقم (٢٦٨٤) في الجهاد، باب قتل الأسير ولا يعرض عليه الإسلام، من حديث محمد بن العلاء عن زيد بن الحباب عن عمرو بن عثمان بن عبد الرحمن بن سعيد بن يربوع المخزومي، وعمرو بن عثمان لم يوثقه غير ابن حبان، وباقي رجاله ثقات، قال أبو داود: لم أفهم إسناده من ابن العلاء كما أحب، قال في \" بذل المجهود \": ولعله أقام له إسناد هذا الحديث بعض تلامذة الشيخ محمد بن العلاء.\n\n(*) قال مُعِدُّ الكتاب للشاملة: كذا بالمطبوع، الرقم ٦١٤٩، مكرر الذي قبله\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٨٤) حدثنا محمد بن العلاء، قال: ثنا زيد بن حباب، قال: أخبرنا عمرو بن عثمان بن عبد الرحمن بن سعيد [بن يربوع] المخزومي، قال: حدثني جدي، عن أبيه، فذكره.\nقال أبو داود: لم أفهم إسناده من ابن العلاء كما أحب، قال في بذل المجهود: ولعله أقام له إسناد هذا الحديث بعض تلامذة الشيخ محمد بن العلاء، وعمرو بن عثمان لم يوثقه غير ابن حبان.","vol":"8","page":376},{"text":"٦١٥٠ - (خ م ت) عبد الله بن مسعود - ﵁ - قال: «دخل رسولُ الله - ﷺ - يوم الفتح، وحولَ الكعبة سِتُّون وثلاثُمائة نُصُب، فجعل يَطْعَنُهُا بعود في يده، يقول: جاء الحقُّ، وزهقَ الباطل، إِن الباطل كان زَهُوقًا، جاء الحق، وما يُبدِئُ الباطلُ وما يُعيدُ» .\nأخرجه البخاري ومسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُصُب) النُّصُب بضم الصاد وسكونها: الصنم، وجمعها أنصاب.\n_________\n(١) رواه البخاري ٨ / ١٤ في المغازي، باب أين ركز النبي ﷺ الراية يوم الفتح، وفي المظالم، باب هل تكسر الدنان التي فيها الخمر أو تخرق الزقاق، وفي تفسير سورة بني إسرائيل، باب: ﴿وقل جاء الحق وزهق الباطل إن الباطل كان زهوقا﴾، ومسلم رقم (١٧٨١) في الجهاد، باب إزالة الأصنام من حول الكعبة، والترمذي رقم (٣١٣٧) في التفسير، باب ومن سورة بني إسرائيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٨٦) . وأحمد (١/٣٧٧) (٣٥٨٤) . والبخاري (٣/١٧٨) قال: حدثنا علي بن عبد الله. وفي (٥/١٨٨) قال: حدثنا صدقة بن الفضل. وفي (٦/١٠٨) قال: حدثنا الحميدي. ومسلم (٥/١٧٣) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وابن أبي عمر. والترمذي (٣١٣٨) قال: حدثنا ابن أبي عمر، والنسائي في الكبرى (تحفة الأشراف) (٩٣٣٤) عن محمد بن مثنى، وعبيد الله بن سعيد، فرقهما. تسعتهم -الحميدي، وأحمد، وعلي بن عبد الله، وصدقة، وأبو بكر بن أبي شيبة، وعمرو الناقد، وابن أبي عمر، ومحمد بن مثنى، وعبيد الله بن سعيد - عن سفيان بن عُيينة.\n٢ - وأخرجه مسلم (٥/١٧٣) قال: حدثناه حسن بن علي الحُلْوَاني، وعبد بن حُميد، كلاهما عن عبد الرزاق، قال: أخبرنا الثوري.\nكلاهما - سفيان بن عُيينة، وسفيان الثوري- عن ابن أبي نَجيح، عن مُجاهد، عن أبي مَعْمر، فذكره.","vol":"8","page":377},{"text":"٦١٥١ - (د) جابر بن عبد الله - ﵄ - «أن النبيَّ - ﷺ - أَمَرَ عمرَ بنَ الخطاب زَمَنَ الفتح وهو بالبَطْحاءِ أَن يأتيَ الكعبة فَيَمْحُوَ كلَّ صورة فيها، فلم يدخلها النبيُّ - ﷺ - حتى مُحيت كلُّ صورة فيها (١)» . أخرجه أبو داود (٢) .\n_________\n(١) قال في \" بذل المجهود \": والظاهر أن ما أمره ﷺ عمر بن الخطاب كان مختصًا بما نقش من الصور في الجدران، فأمره بمحوها، وأما الأصنام وذي الأجرام منها فبقيت فيها حتى دخل رسول الله ﷺ الكعبة فأزالها بنفسه كما ثبت أن رسول الله ﷺ دخلها وفيها ثلاثمائة وستون نصبًا، فيطعن فيها ويقول: جاء الحق وزهق الباطل.\n(٢) رقم (٤١٥٦) في اللباس، باب في الصور، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٥٦) حدثنا الحسن بن الصباح، أن إسماعيل بن عبد الكريم حدثهم، قال: حدثني إبراهيم - يعني ابن عقيل - عن أبيه، عن وهب بن منبه، عن جابر، فذكره.","vol":"8","page":377},{"text":"٦١٥٢ - (خ) عبد الله بن عمر - ﵄ - «أن رسولَ الله - ﷺ - أقْبَل يومَ الفتح من أعلى مكةَ على راحلته، مُرْدِفًا أُسامةَ بنَ زيد، ومعه بلال، ومعه عثمانُ بنُ طلحة من الحَجبَةِ، حتى أناخ في المسجد، فأمره أن يأتيَ بمفتاح البيت - زاد في رواية رزين -: فذهب عثمان إلى أُمه، فأبتْ أن تَعطيَهُ المفتاح، فقال: والله لَتُعْطِينِيهِ أو ليخرُجنَّ هذا السيف من صُلبي، قال: فأعطته إيَّاه، ثم اتفقا - فجاء به إلى رسولِ الله ﷺ (١) -[ففتح] ودخل رسولُ الله - ﷺ - البيت، ومعه أُسامةُ وبلال وعثمانُ، فمكث فيه نهارًا طويلًا ثم خرج فَاسْتَبْقَ الناسُ، فكان عبد الله أوَّلَ من دخل، فوجد بلالًا وراءَ الباب قائمًا، فسأله: أين صلَّى النبيُّ - ﷺ -؟ فأشار إلى المكان الذي صلَّى فيه، قال عبد الله: فنَسيتُ أن أسأَلَه: كم صلَّى من سجدة؟» أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَجَبَة): جمع حاجب، وهو سادن البيت.\n_________\n(١) زيادة رزين هذه رواها مسلم كما سيأتي في تخريج الحديث، وعبد الرزاق، وأحمد في \" المسند \" ٦ / ١٥.\n(٢) ٦ / ٩٢ في الجهاد، باب الردف على الحمار، وفي القبلة، باب ﴿واتخذوا من مقام إبراهيم مصلى﴾، وفي المساجد، باب الأبواب والغلق للكعبة والمساجد، وفي سترة المصلي، باب الصلاة بين السواري في غير جماعة، وفي التطوع، باب ما جاء في التطوع مثنى مثنى، وفي الحج، باب إغلاق البيت، وباب الصلاة في الكعبة، وفي المغازي، باب حجة الوداع، ورواه أيضًا تعليقًا ٨ / ١٥ في المغازي، باب أين ركز النبي ﷺ رايته يوم الفتح، ورواه أيضًا مسلم بروايات مختلفة رقم (١٣٢٩) في الحج، باب استحباب دخول الكعبة للحاج وغيره والصلاة فيها والدعاء في نواحيها كلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري تعليقا (٧/٦١٢) في المغازي، أين ركز النبي -ﷺ- رايته يوم الفتح.","vol":"8","page":378},{"text":"٦١٥٣ - (خ م د) أبو هريرة - ﵁ - «أن خُزَاعةَ قتلوا رجلًا من بني لَيْث عامَ فتحِ مكةَ، بقتيل منهم قَتَلوه، فأُخْبِر بذلك رسولُ الله - ﷺ -، فركب راحلتَه، فخطبَ، فَحَمِدَ الله وأثنى عليه\nوفي رواية قال: لما فتح الله ﷿ على رسوله - ﷺ - مكةَ قام في الناس، فحمِدَ الله وأثنى عليه، وقال: إن الله حَبَس عن مكةَ الفيلَ، وسلَّط عليها رسولَه والمؤمنين، وإِنها لم تَحِلَّ لأحَد كان قبلي، وإنها إِنما أُحِلَّتْ لي ساعة من نهار، وإنها لن تحلَّ لأحد بعدي، فلا يُنَفَّرُ صَيْدُها، ولا يُخْتَلى شجرُها، ولا تَحِلُّ سَاقِطتُها إلا لِمُنْشِد، وَمَن قُتِلَ له قتيل فهو بخير النظرين: إمَّا أن يُعْقَلَ، وإما أن يُقادَ أهل القتيل، فقال العباسُ: إِلا الإِذْخِرَ يا رسولَ الله فإنا نجعله في قبورنا وبُيوتنا؟ فقال رسولُ الله - ﷺ -: إلا الإِذْخِرَ، فقال رجل من أهل اليمن يقال له: أبو شاه: اكتبوا لي يا رسولَ الله، فقال رسولُ الله - ﷺ -: اكتبوا لأَبي شاه» قال الأوزاعي: يعني هذه الخطبة التي سمعها من رسول الله - ﷺ -. أخرجه البخاري ومسلم.\nوأخرجه أبو داود، وأَسْقط من أَوَّله حديث «القتيل»، وأَوَّلُ حديثه قال: «لما فتح الله على رسوله مكة قام فيهم، فحمد الله ... وذكر الحديث» وأسقط منه أيضًا «ومن قُتل له قتيل - إلى قوله -: أهل القتيل» (١) . ⦗٣٨٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولا يُخْتَلَى) الخلا: العُشْب، واختلاؤه: قطعه.\n(ساقطتها إلا لمُنشد) الساقطة: هي اللقطة، وهو الشيء الذي يُلقى على الأرض لا صاحب له يُعرَف، وقوله: «لا تحل إلا لمنشد» يعني: لمعرِّف، وهو من نشدت الضالة: إذا طلبتها، فأنت ناشد، وأنشدتُها: إذا عَرَّفتها، فأنت منشِد، واللقطة في جميع البلاد لا تحل إلا لمن أنشدها سَنَة، ثم يتملَّكها بعد السَّنة، بشرط الضمان لصاحبه إذا وجده، فأمَّا مكة، فإن في لقطتها وجهين، أحدهما: أنها كسائر البلاد، والثاني: لا تحل، لقوله - ﷺ -: «لا تحل لقطتها إلا لمنشد» والمراد به: منشد على الدوام، وإلا فأي فائدة لتخصيص مكة بالإنشاد؟\n(بخير النظرين) خير النَّظرين: أوْفَقُ الأمرين له، فإما أن يَدوا، أي: يُعطوا الدية، وهي العقل، وإما أن يُقادَ، أي: يُقْتَل قصاصًا، فأي الأمرين اختار وَليُّ الدم كان له، وهو مذهب الشافعي، وقال أبو حنيفة: من وجب له القصاص لم يجز له تَركه وأخذ الدية.\n_________\n(١) رواه البخاري ١ / ١٨٣ و١٨٤ في العلم، باب كتابة العلم، وفي اللقطة، باب كيف تعرف ⦗٣٨٠⦘ لقطة أهل مكة، وفي الديات، باب من قتل له قتيل فهر بخير النظرين، ومسلم رقم (١٣٥٥) في الحج، باب تحريم مكة وصيدها ...، وأبو داود رقم (٢٠١٧) في المناسك، باب تحريم حرم مكة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":379},{"text":"٦١٥٤ - (د) وهب [بن منبه] قال: «سألتُ جابرًا: هل غَنِمُوا يومَ فتحِ مكةَ شيئًا؟ قال: لا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٢٣) في الخراج والإمارة، باب ما جاء في خبر مكة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٣٠٢٣) قال: حدثنا الحسن بن الصباح، ثنا إسماعيل -يعني ابن عبد الكريم- حدثني إبراهيم بن عقيل بن معقل، عن أبيه، عن وهب بن منبه.","vol":"8","page":381},{"text":"٦١٥٥ - (ت د) جابر بن عبد الله - ﵄ - «أن النبيَّ - ﷺ- دخل مكةَ، وَلِوَاؤُهُ أَبْيَضُ» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٢٥٩٢) في الجهاد، باب الرايات والألوية، والترمذي رقم (١٦٧٩) في الجهاد، باب ما جاء في الألوية، من حديث يحيى بن آدم عن شريك بن عبد الله النخعي القاضي عن عمار الدهني عن أبي الزبير عن جابر، وشريك يخطئ كثيرًا، تغير حفظه منذ ولي القضاء، وقد قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث يحيى بن آدم عن شريك، وقال: حدثنا غير واحد عن شريك عن عمار عن أبي الزبير عن جابر أن النبي ﷺ دخل مكة وعليه عمامة سوداء، قال (يعني البخاري) والحديث هو هذا، أي الحديث المحفوظ هو هذا الحديث (دخل مكة وعليه عمامة سوداء) لأنه رواه غير واحد عن شريك، وأما حديث يحيى بن آدم عن شريك بلفظ: دخل مكة ولواؤه أبيض، فليس بمحفوظ لتفرد يحيى بن آدم به، ومخالفته لغير واحد من أصحاب شريك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول: أخرجه أبو داود (٢٥٩٢) قال: حدثنا إسحاق بن إبراهيم المروزي - وهو ابن راهويه - وابن ماجة (٢٨١٧) قال: حدثنا الحسن بن علي الخلال، وعبدة بن عبد الله. والترمذي (١٦٧٩) قال: حدثنا محمد بن عمر بن الوليد الكندي الكوفي. وأبو كريب، ومحمد بن رافع، والنسائي (٥/٢٠٠) قال: أخبرنا إسحاق بن إبراهيم. ستتهم -إسحاق بن إبراهيم، والخلال، وعبدة، ومحمد بن عمر، وأبو كريب، ومحمد بن رافع - قالوا: حدثنا يحيى بن آدم، قال: حدثنا شريك، عن عمار الدهني، عن أبي الزبير، فذكره. قال الترمذي: غريب لا نعرفه إلا من حديث يحيى بن آدم عن شريك، وقال: حدثنا غير واحد عن شريك عن عمار عن أبي الزبير عن جابر أن النبي -ﷺ- دخل مكة وعليه عمامة سوداء، قال البخاري: والحديث هو هذا، أي الحديث المحفوظ هذا الحديث؛ لأنه رواه غير واحد عن شريك، وأما حديث يحيى ابن آدم عن شريك بلفظ: دخل مكة ولواؤه أبيض، فليس بمحفوظ لتفرد يحيى بن آدم به، ومخالفته لغير واحد من أصحاب شريك.","vol":"8","page":381},{"text":"<span data-type=\"title\" id=toc-1327>غزوة حُنَين</span>\n٦١٥٦ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ - قال حين - أراد حُنَينًا -: «مَنزِلُنا غدًا إِنْ شاء الله بخَيْفِ بني كِنانة، حيث تقاسموا الكفر» .\nوفي رواية «منزلُنا إن شاء الله إذا فتح الله الخَيْف، حيث تقاسموا على الكفر» . أخرجه البخاري ومسلم (١) . ⦗٣٨٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بخَيف) الخَيْف: ما انحدر عن غلظ الجبل، وارتفع عن مسيل الماء.\n_________\n(١) رواه البخاري ٨ / ١٢ و١٣ في المغازي، باب أين ركز النبي ﷺ الراية يوم ⦗٣٨٢⦘ الفتح، وفي الحج، باب نزول النبي ﷺ مكة، وفي فضائل أصحاب النبي ﷺ، باب تقاسم المشركين على النبي ﷺ، وفي التوحيد، باب في المشيئة والإرادة وما تشاؤون إلا أن يشاء الله، ومسلم رقم (١٣١٤) في الحج، باب استحباب النزول بالمحصب يوم النفر والصلاة به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٧) قال: حدثنا الوليد. قال: حدثنا الأوزاعي. وفي (٢/٢٦٣) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم، يعني ابن سعد. وفي (٢/٣٥٣) قال: حدثنا يونس قال: حدثنا إبراهيم، يعني ابن سعد. وفي (٢/٥٤٠) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي. والبخاري (٢/١٨١، ٩/١٧٢) قال: حدثنا أبو اليمان قال: أخبرنا شعيب. وفي (٢/١٨١) قال: حدثنا الحميدي، قال: حدثنا الوليد. قال: حدثنا الأوزاعي. وفي (٥/٦٥) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني إبراهيم بن سعد، وفي (٥/١٨٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعد. ومسلم (٤/٨٦) قال: حدثنا حرملة بن يحيى، قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني زهير بن حرب. قال: حدثنا الوليد بن مسلم. قال: حدثني الأوزاعي. وأبو داود (٢٠١١) قال: حدثنا محمود بن خالد. قال: حدثنا عمر. قال: حدثنا أبو عمرو، يعني الأوزاعي، والنسائي في الكبرى - تحفة الأشراف - (١١/١٥١٩٩) عن محمود بن خالد، عن عمر بن عبد الواحد، عن الأوزاعي. وابن خزيمة (٢٩٨١) قال: حدثنا أبو عمار الحسين بن حريث. قال: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. وفي (٢٩٨٢) قال: حدثنا يونس بن عبد الأعلى، ومحمد بن نصر، قالا: حدثنا بشر بن بكر، قال: حدثنا الأوزاعي. (ح) وحدثنا الربيع. قال: حدثنا بشر بن بكر. قال: أخبرني الأوزاعي. وفي (٢٩٨٤) قال: حدثنا محمد بن عُزَيز الأيلي، أن سلامة حدثهم، عن عقيل.\nخمستهم - الأوزاعي، وإبراهيم بن سعد، ويونس، وشعيب، وعقيل- عن الزهري، عن أبي سلمة، فذكره.","vol":"8","page":381},{"text":"٦١٥٧ - (د) سهل بن الحنظلية - ﵁ - قال: «إنهم ساروا مع رسولِ الله - ﷺ - يومَ حُنَيْن، فأطْنَبُوا السَّيْر، حتى كانت عَشِيَّة، فحضرتُ الصلاةَ (١) عند رسولِ الله - ﷺ -، فجاء رَجُل فَارِس فقال: يا رسولَ الله، إني انْطَلَقْتُ بين أيديكم حتى طَلَعتُ على جبل كذا وكذا، فإِذا أنا بهوازن عن بكرة أبيهم (٢) بظُعُنهِم ونَعَمهم وشائهم اجتمعوا إلى حنين، فتبَّسم رسولُ الله - ﷺ - وقال: تلك غنيمةُ المسلمين غدًا إن شاء الله تعالى، ثم قال: مَن يَحْرُسُنا الليلةَ؟ قال أنس بن أبي مَرْثَد الغَنَوِي: أنا يا رسولَ الله، قال: فاركبْ، فركب فرسًا له، فجاء إلى النبيِّ - ﷺ -، فقال له رسولُ الله - ﷺ -: اسْتَقْبِلْ هذا الشِّعبَ حتى تكون في أعلاه، ولا تنزل من فَرَسِكَ الليلةَ (٣)، فلما أصبحنا خرج ⦗٣٨٣⦘ النبيُّ - ﷺ - إلى مصلاه، فركع ركعتين، ثم قال: هل أَحسَسْتم فارِسَكم؟ قال رجل: (٤) يا رسولَ الله، ما أَحْسَسْنا [هـ]، فثُوِّب بالصلاة، فجعلَ رسولُ الله - ﷺ - وهو يصلي يلتفتُ (٥) إلى الشِّعب، حتى إذا قضى صلاته وسلَّم قال: أَبْشِرُوا فقد جاءكم فارسُكم، فجعلنا، ننظرُ إلى خلالِ الشجر في الشّعب، فإذا هو قد جاء، حتى وقف على رسولِ الله - ﷺ -، [فسلَّم] فقال: إني انطلقتُ، حتى كنتُ في أعلى هذا الشِّعب، حيث أمرني رسولُ الله - ﷺ -، فلما أصبحت طلعتُ بين الشِّعبين كليهما، فنظرتُ، فلم أرَ أحدًا، فقال له رسولُ الله - ﷺ -: هل نزلتَ الليلةَ؟ قال: لا، إلا مصليًا، أو قاضي (٦) حاجة، فقال له رسولُ الله - ﷺ -: قد أَوْجَبْتَ، فلا عليك أن لا تَعْمَلَ بعدَها» . أخرجه أبو داود (٧) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَكْرة أبيهم) يقال: جاء القوم على بكرة أبيهم: إذا جاؤوا بأسرهم ولم يتخلف منهم أحد. ⦗٣٨٤⦘\n(فثُوِّب) ثَوَّب بالصلاة: نادى إليها، وأقامها.\n(قد أوجبتَ) يقال: أوجبَ فلان: إذا فعل فعلًا وجبت له به الجنة أو النار، والمراد به هاهنا: الجنة.\n(ونَعَمهم) والنَّعَم في الأصل: الإبل، وقد تقع على البقر والغنم.\n_________\n(١) وفي بعض النسخ: صلاة الظهر.\n(٢) وفي نسخ أبي داود المطبوعة: آبائهم.\n(٣) في نسخ أبي داود المطبوعة: ولا نغرن من قبلك، بصيغة المتكلم مع الغير على بناء المفعول من الغرور، في آخره نون ثقيلة، قال في \" عون المعبود \": أي: لا يجيئنا العدو من قبلك على غفلة.\n(٤) في نسخ أبي داود المطبوعة: قالوا.\n(٥) في نسخ أبي داود المطبوعة: يصلي وهو يلتفت.\n(٦) وفي بعض النسخ: أو قاضيًا حاجة.\n(٧) رقم (٢٥٠١) في الجهاد، باب في فضل الحرس في سبيل الله تعالى، وإسناده حسن، حسنه الحافظ في \" الفتح \" ٨ / ٢١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٩١٦، ٢٥٠١) قال: حدثنا الربيع بن نافع، أبو تَوُبة، والنسائي في الكبرى تحفة الأشراف (٤٦٥٠) عن محمد بن يحيى بن محمد بن كثير، عن أبي توبة الحلبي، وابن خزيمة (٤٨٧) قال: حدثنا محمد بن يحيى، قال: حدثنا مُعَمَّر بن يَعْمَر، (ح) وحدثناه فهد بن سليمان، قال: قرأت على أبي توبة، الربيع بن نافع.\nكلاهما - الربيع أبو توبة، ومُعَمَّر- قالا: حدثنا معاوية بن سلام، عن زيد - يعني ابن سلام - أنه سمع أبا سلام، قال: حدثني السلولي، فذكره.","vol":"8","page":382},{"text":"٦١٥٨ - (خ م ت) أنس بن مالك - ﵁ - قال: «لما كان يوم حُنين أَقْبَلتْ هوازنُ وغَطَفانُ وغيرهم بذراريهم ونَعَمِهِم، ومع النبيِّ - ﷺ - يومئذ عَشْرَةُ آلاف، ومعه الطُّلَقَاء، فأدْبَرُوا عنه، حتى بقي وحدَه، فنادى يومئذ نداءَيْن، لم يخلط بينهما شيئًا، قال: ثُمَّ التَفَتَ عن يمينه، فقال: يا معشر الأنصار، قالوا: لَبَّيْك يا رسول الله، نحن معك أَبْشِر، أبشر، [قال]: ثم التفتَ عن يساره، فقال: يا معشر الأنصار، قالوا: لبَّيك يا رسول الله، أَبْشِرْ، أبشر، نحن معك، قال: وهو على بغْلَة بيضاءَ، فنزل فقال: أنا عبد الله ورسولُه، فانهزم المشركون، وأصابَ رسولُ الله - ﷺ - يومئذ غنائمَ كثيرة، فقسم في المهاجرين والطُّلَقَاءِ، ولم يُعْطِ الأنصارَ شيئًا، فقالتِ الأنصارُ: إذا كانت الشِّدَّةُ فنحن نُدْعى، وتُعطى الغنائمُ غيرَنا، فبلغه ذلك، فجمعهم في قُبَّة، فقال: يا معشر الأنصار، ما حديث بلغني عنكم؟ فسكتوا، فقال: يا معشر الأنصار، أَمَا تَرضَوْنَ أن يذهبَ الناسُ بالدُّنْيا وتذهبون بمحمَّد تَحُوزُونَه إلى بيوتكم؟ قالوا: بلى يا رسولَ الله، رضينا، ⦗٣٨٥⦘ قال: فقال: لو سلك الناسُ واديًا، وسَلَكَتِ الأنصارُ شِعْبًا، لأَخَذْتُ شِعْبَ الأنصار، قال هشام - هو ابن زيد - فقلت: يا أبا حمزة أنت شاهدٌ ذاك؟ قال: وأين أغِيبُ عنه؟» .\nوفي رواية «أن ناسًا من الأنصار قالوا يوم حنين حين أفاء الله على رسوله من أموال هوازن ما أفاء، فَطَفِقَ رسولُ الله - ﷺ - يُعطي رجالًا من قريش المائةَ من الإبل، فقالوا: يغفر الله لرسول الله - ﷺ - يُعطي قريشًا ويتركنا وسيوفُنا تَقْطُرُ من دمائهم؟ قال أنس: فحُدِّثَ ذلك رسولُ الله - ﷺ - من قولهم، فأرسل إلى الأنصار، فجمعهم في قُبَّة من أدَم، ولم يَدْعُ معهم غيرهم، فلما اجتمعوا جاءهم رسولُ الله - ﷺ -، فقال: ما حديث بلغني عنكم؟ فقال له فقهاء الأنصار: أمَّا ذَوُو رأينا يا رسول الله، فلم يقولوا شيئًا، وأما أُناس مِنَّا حديثة أسنانُهم، فقالوا: يغفر الله لرسول الله - ﷺ -، يُعطي قريشًا ويتركنا وسيوفنا تقطرُ من دمائهم، فقال رسولُ الله - ﷺ -: فإني أعطي رجالًا حديثي عهد بكفر أتألَّفُهم، أفلا تَرْضَوْنَ أن يذهب الناسُ بالأموال، وترجعون إلى رحالكم برسول الله؟ فوالله لما تَنْقَلِبون به خير مما ينقلبون به، قالوا: بلى يا رسول الله، قد رضينا، قال: فإنكم ستجدون بعدي أَثَرَة شديدة، فاصْبِرُوا حتى تَلْقَوا الله ورسولَه على الحوض، قالوا: سنصبر» .\nوفي رواية: قال أنس: «فلم نَصْبِرْ» . ⦗٣٨٦⦘\nوفي أخرى قال: «جَمَعَ رسولُ الله - ﷺ - الأنصار، فقال: أفيكم أحد من غيركم؟ قالوا: لا، إلا ابنُ أُخت لنا، فقال رسولُ الله - ﷺ -: ابْنُ أُخت القوم منهم، فقال: إِنَّ قريشًا حديثُ عهد بجاهلية ومُصيبة، وإني أردتُ أنْ أجبرَهم وأتَأَلَّفَهم، أما ترضون أن يرجع الناس بالدنيا، وترجعون برسول الله إلى بيوتكم؟ قالوا: بلى، قال: لو سلك الناس واديًا، وسلكتِ الأنصارِ شِعْبًا، لَسَلَكْتُ شِعْب الأنصار» .\nوفي أخرى قال: «لما فُتِحَتْ مكةُ قَسَم الغنائم في قريش، فقالت الأنصار: إن هذا لَهُوَ العجب، إِنَّ سيوفنا تَقْطُرُ من دمائهم، وإن غنائمنا تُردُّ عليهم؟ ! فبلغ ذلك رسولَ الله - ﷺ -، فجمعهم، فقال: ما الذي بلغني عنكم؟ قالوا: هو الذي بلغك - وكانوا لا يكذبون - فقال: أما ترضون أن يرجع الناس بالدنيا إلى بيوتهم، وترجعون برسول الله إلى بيوتكم؟ قالوا: بلى، فقال: لو سلك الناس واديًا أو شِعبًا، وسلكتِ الأنصارُ واديًا أو شعبًا، لسلكتُ وَادِيَ الأنصار وشِعب الأنصار» . أخرجه البخاري ومسلم.\nولمسلم قال: «افتتحنا مكة، ثم [إنا] غَزَوْنَا حُنينًا، قال: فجاء المشركون بأحسن صفوف رأيتُ، قال: فَصُفَّتِ الخيل، ثم صُفَّتِ المقاتِلةُ، ثم صُفَّتِ النساء من وراء ذلك، ثم صُفَّت الغَنَم، ثم صُفَّت النَّعَم، قال: ⦗٣٨٧⦘ ونحن بَشَر كثير، وقد بلغنا ستةَ آلاف، وعلى مُجِّنَبَةِ خيْلِنا خالدُ بنُ الوليد، قال: فجعلت الخيل تلوي خلف ظهورنا، فلم نَلْبَثْ أن انكشفت خيلُنا، وفَرَّت الأعراب، ومَن نَعْلَمُ من الناس، قال: فنادى رسولُ الله - ﷺ -: يا لَلْمُهاجرين، يا لَلْمُهاجرين، ثم قال: يا لَلأَنصَارِ، يا لَلأَنصارِ - قال أنس: هذا حديث عَمِّيَهْ (١) - قال: قلنا: لبيك يا رسولَ الله، قال: فتقدَّم رسولُ الله - ﷺ -، قال: وَايْمُ الله، ما أتيناهم حتى هزمهم الله، قال: فَقَبَضْنَا ذلك المال، ثم انْطَلَقْنا إلى الطائف، فحاصرناهم أربعين ليلة، ثم رجعنا إلى مكةَ، فنزلنا، قال: فجعلَ رسولُ الله - ﷺ - يُعطي المائة ... ثم ذكر باقي الحديث كنحو الرواية التي قبله» . ⦗٣٨٨⦘\nوأخرج الترمذي الرواية التي فيها قوله: «ابنُ أُخْتِ القومِ منهم» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطُّلقاء) جمع طليق: وهو الذي خُلّي، وأُطلِقَ سبيله، وهم أهل مكة الذين أسلموا بعد الفتح، لأن النبي - ﷺ - قال يومئذ لأهل مكة: «اذهبوا فأنتم الطلقاء» .\n(حديثة أسنانهم) حَدَاثَةُ السِّنِّ: كناية عن الشباب، وحَدَاثَةُ العهد بالشيء: قربه منه، فلان حديث عهد بكذا، أي: عهده قريب منه.\n(وايمُ الله) هذا من جملة ألفاظ القَسَم، ومعناه فيما يقوله النَّحوِيُّون: أنه جمع يمين، وأصله: أيْمُن، ثم حذفت [النون] في القسم تخفيفًا لكثرة الاستعمال، وفيه لغات كثيرة تُذْكَر في كتب النحو.\n(أَثَرَة) الأثَرَةُ بفتح الهمزة والثاء والراء: الاستئثار بالشيء والانفراد به، والمراد: يُعطى غيركم أكثر منكم، ويفضل غيركم عليكم. ⦗٣٨٩⦘\n(وأتألفهم) التألُّفُ: المداراة والإيناس ليدوموا على الإسلام، رغبة فيما يصل إليهم من المال.\n(أجبرهم) جَبَرْتُ الوهن والكسر: إذا أصلحته، وجبرتُ المصيبة: إذا فعلتَ مع صاحبها ما ينساها به، ويسلِّيه عنها.\n_________\n(١) قال النووي في \" شرح مسلم \": هذه اللفظة ضبطوها في صحيح مسلم على أوجه، أحدها: عمية، بكسر العين والميم وتشديد الميم والياء، قال القاضي: كذا روينا هذا الحرف عن عامة شيوخنا، قال: وفسره بالشدة، والثاني: عمية، كذلك، إلا أنه بضم العين، والثالث: عميه، بفتح العين وكسر الميم المشددة وتخفيف الياء، وبعدها هاء السكت، أي: حدثني به عمي، قال القاضي على هذا الوجه معناه عندي: جماعتي، أي: هذا حديثهم، قال صاحب \" العين \": العم هنا: الجماعة، وأنشد عليه ابن دريد في \" الجمهرة \":\nأفنيت عمًا وجبرت عمًا\nقال القاضي: وهذا أشبه بالحديث، والوجه الرابع: كذلك إلا أنه بتشديد الياء، وهو الذي ذكره الحميدي صاحب \" الجمع بين الصحيحين \"، وفسره بعمومتي، أي: هذا حديث فضل أعمامي، أو هذا الحديث الذي حدثني به أعمامي، كأنه حدث بأول الحديث عن مشاهدة، ثم لعله لم يضبط هذا الموضع لتفرق الناس، فحدثه به من شهده من أعمامه أو جماعته الذين شهدوه.\n(٢) رواه البخاري ٨ / ٤١ و٤٢ في المغازي، باب غزوة الطائف، وفي الجهاد، باب ما كان النبي ﷺ يعطي المؤلفة وغيرهم من الخمس، وفي فضائل أصحاب النبي ﷺ، باب ابن أخت القوم منهم ومولى القوم، وباب مناقب الأنصار، وفي الفرائض، باب مولى القوم من أنفسهم وابن أخت القوم منهم، ومسلم رقم (١٠٥٩) في الزكاة، باب إعطاء المؤلفة قلوبهم على الإسلام وتصبر من قوي إيمانه، والترمذي رقم (٣٨٩٧) في المناقب، باب فضل الأنصار وقريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٤) قال: حدثنا يحيى بن سعيد. وفي (٣/١٢٣) قال: حدثنا يزيد بن هارون. وفي (٣/١٩٠، ٢٧٩) قال: حدثنا عفان. وفي (٣/١٩٠) قال: حدثنا بهز. والدارمي (٢٤٨٧) قال: أخبرنا حجاج بن منهال. ومسلم (٥/١٩٦) قال: حدثنا محمد بن حاتم، قال: حدثنا بهز. وأبو داود (٢٧١٨) قال: حدثنا موسى بن إسماعيل.\nستتهم - يحيى، ويزيد، وعفان، وبهز، وحجاج، وموسى - عن حماد بن سلمة، عن إسحاق بن عبد الله، فذكره.\nأخرجه أحمد (٣/١٥٧) قال: حدثنا عارم. ومسلم (٣/١٠٧) قال: حدثنا عُبيد الله بن معاذ، وحامد بن عمر، ومحمد بن عبد الأعلى. والنسائي في الكبرى تحفة الأشراف (٨٩٧) عن محمد بن عبد الأعلى.\nأربعتهم - عارم، وعبيد الله، وحامد، ومحمد بن عبد الأعلى- عن معتمر بن سليمان، قال: سمعت أبي، قال: حدثنا السميط، فذكره.","vol":"8","page":384},{"text":"٦١٥٩ - (خ م) عبد الله بن زيد بن عاصم (١) قال: «لمَّا أفاء الله على رسوله - ﷺ - يوم حُنَيْن قسم في الناس (٢) في المؤلفةِ قُلوبُهُم ولم يُعط الأنصارَ شيئًا، فكأنهم وَجَدوا، إذْ لم يُصِبهم ما أصابَ الناس، فخطبهم، فقال: يا معشر الأنصار، أَلم أجِدكم ضُلالًا فهداكم الله بي؟ وكنتم مُتفَرِّقين، فَألَّفَكم الله بي؟ وعالة فأغْنَاكُم الله بي؟ كلما قال شيئًا، قالوا: الله ورسولُه أَمَنُّ، قال: ما يمنعكم أن تجيبوا رسولَ الله - ﷺ -؟ قالوا: الله ورسولُه أمَنُّ، قال: لو شئتم قلتُم: جئتنا كذا وكذا، أَلا تَرضون أن يذهب الناس بالشاة والبعير، وتذهبون بالنَّبيِّ إلى رحالكم؟ لولا الهجرةُ لكنت امْرَءًا من الأنصار، ولو سلك الناس واديًا وشِعبًا لسلكت وَاديَ الأنصَارِ وشِعْبَها، الأنصار شِعار، والناس دِثار، إنكم سَتَلْقَونَ بعدي أَثَرة فاصبروا حتى تلقوني على ⦗٣٩٠⦘ الحوض» أخرجه البخاري ومسلم (٣) .\nوذكر في رواية «فقال: أما إنكم لو شئتم أن تقولوا: جئتنا طريدًا فآويناك، وشريدًا فنصرناك، وكذا وكذا» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عالة) العالة: الفقراء.\n(الشِّعَار): الثوب الذي يلي الجسد.\n(الدِّثار): الثوب الذي يكون فوقه، يعني: [أن] الأنصارَ خاصته الذين يلونه، والناسُ بعدهم.\n_________\n(١) هو عبد الله بن زيد بن عاصم بن كعب بن عمرو بن عوف بن مبذول بن عمر بن غنم بن مالك بن النجار الأنصاري المدني، روى عن النبي ﷺ حديث الوضوء وغيره، والذي أري النداء للصلاة في النوم، عبد الله بن زيد بن عبد ربه بن ثعلبة بن زيد بن الحارث بن الخرزج الأنصاري الخرزجي.\n(٢) قال الحافظ في \" الفتح \": حذف المفعول، والمراد به الغنائم.\n(٣) رواه البخاري ٨ / ٣٧ - ٤٢ في المغازي، باب غزوة الطائف، وفي التمني، باب ما يجوز من اللو، ومسلم رقم (١٠٦١) في الزكاة، باب إعطاء المؤلفة قلوبهم على الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٤٢) قال: حدثنا عفان. والبخاري (٥/٢٠٠)، (٩/١٠٦) قال: حدثنا موسى بن إسماعيل، كلاهما - عفان، ومُوسى- قالا: حدثنا وُهيب.\n٢ - وأخرجه مسلم (٣/١٠٨) قال: حدثنا سُريج بن يونس، قال: حدثنا إسماعيل بن جعفر.\nكلاهما - وُهيب، وإسماعيل - عن عمرو بن يحيى بن عمارة، عن عباد بن تميم، فذكره.","vol":"8","page":389},{"text":"٦١٦٠ - (خ م) عبد الله بن مسعود - ﵁ - قال: «لما كان يومُ حُنين آثرَ رسولُ الله - ﷺ -[ناسًا] في القسمة، فأعطى الأقْرَعَ بن حابِس مائة من الإبل، وأعطى عُيينةَ بنَ حِصن مثل ذلك، وأعطى ناسًا من أشراف العرب، وآثرَهم يومئذ في القسمة، فقال رجل: والله إن هذه لَقِسمَة ما عُدِلَ فيها، ولا أُرِيدَ فيها وجهُ الله، قال: فقلتُ: والله لأُخْبِرنَّ رسولَ الله - ﷺ - قال: فأتَيتُه فأخبرتُه بما قال، فتغير وجهه، حتى كان كالصِّرْف، ثم قال: فمن يَعدلُ إذا لم يعدل الله ورسولُه؟ ثم قال: يرحم الله موسى، قد ⦗٣٩١⦘ أُوذِيَ بأكثر من هذا فَصَبَرَ، قلتُ: لا جرم، لا أَرفع إليه بعدَها حديثًا» . أَخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصِّرفُ): ورق شجر أحمر يُصْبَغُ به، وقيل: هو صِبغ أحمرُ يصبغُ به الأدَمُ.\n_________\n(١) رواه البخاري ٨ / ٤٤ في المغازي، باب غزوة الطائف، وفي الجهاد، باب ما كان النبي ﷺ يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه، وفي الأنبياء، باب قول الله تعالى: ﴿وواعدنا موسى ثلاثين ليلة وأتممناها بعشر﴾، وفي الأدب، باب من أخبر صاحبه بما يقال فيه، وباب الصبر على الأذى، وفي الاستئذان، باب إذا كانوا أكثر من ثلاثة فلا بأس بالمسارة والمناجاة، وفي الدعوات، باب قول الله تعالى: ﴿وصل عليهم﴾، ومسلم رقم (١٦٠٢) في الزكاة، باب إعطاء المؤلفة قلوبهم على الإسلام وتصبر من قوي إيمانه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١١٠) قال: حدثنا سفيان. وأحمد (١/٣٨٠) (٣٦٠٨)، (١/٤٣٥) (٤١٤٨) قال: حدثنا أبو معاوية. وفي (١/٤١١) (٣٩٠٢) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (١/٤٤١) (٤٢٠٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٤/١٩١) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. وفي (٥/٢٠٢) قال: حدثنا قبيصة، قال: حدثنا سفيان. وفي (٨/٢١) قال: حدثنا محمد بن يوسف، قال: أخبرنا سفيان. وفي (٨/٣١) . وفي الأدب المفرد (٣٩٠) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. وفي (٨/٨٠) قال: حدثنا عبدان، عن أبي حمزة. وفي (٨/٩١) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. ومسلم (٣/١٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث، ستتهم - سفيان بن عيينة، وأبو معاوية، وشعبة، وسفيان الثوري، وحفص بن غياث، وأبو حمزة - عن سليمان الأعمش.\n٢ - وأخرجه أحمد (١/٤٥٣) (٤٣٣١) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أخبرنا عاصم بن بهدلة.\n٣ - وأخرجه البخاري (٤/١١٥) قال: حدثنا عثمان بن أبي شيبة، وفي (٥/٢٠٢) قال: حدثنا قتيبة بن سعيد. ومسلم (٣/١٠٩) قال: حدثنا زهير بن حرب، وعثمان بن أبي شيبة، وإسحاق بن إبراهيم، أربعتهم - عثمان، وقتيبة، وزهير، وإسحاق - عن جرير، عن منصور.\nثلاثتهم - الأعمش، وعاصم، ومنصور - عن أبي وائل، فذكره.","vol":"8","page":390},{"text":"٦١٦١ - (د) أبو غالب نافع - ﵀ - قال: «قلت لأنس: يا أبا حمزة، غزوتَ مع رسولِ الله - ﷺ -؟ قال: نعم، غزوتُ [معه] حُنينًا، فخرج المشركون، فحملوا علينا، حتى رأَينا خَيْلَنا وراء ظهورنا، وفي المشركين رجل يحملُ علينا، فَيدُقُّنا ويَحْطِمُنا، فهزمهم الله، وجعلَ يُجاءُ بهم فيُبايِعون على الإسلام، فقال رجل من أصحاب رسول الله - ﷺ -: إن عليَّ نَذْرًا إِنْ جاء الله بالرجل الذي كان منذ اليوم يحطمنا لأضربنَّ عُنُقَه، فسكتَ رسولُ الله - ﷺ -، وجيء بالرجل، فلما رأى رسولَ الله - ﷺ ⦗٣٩٢⦘، قال: يا رسولَ الله تبتُ إلى الله، فأمْسَكَ رسولُ الله - ﷺ - عن مُبايعتِه لِيَفيَ الآخر بنذره، فجعل الرجل يتصدَّى لرسول الله - ﷺ - ليأمره بقتله، وجعلَ يَهابُ رسولَ الله - ﷺ - أن يقتلَه، فلما رأى رسولُ الله - ﷺ - أنه لا يصنع شيئًا بايَعه، فقال الرجلُ: يا رسولَ الله، نَذْري، قال: إني لم أُمْسك عنه منذ اليوم إِلا لتُوفيَ بنذرِكَ (١)، قال: يا رسولَ الله، ألا أَوْمضْتَ إليَّ؟ فقال: إنه ليس لنبي أن يُومِضَ» . أخرجه أبو داود (٢) وهو طرف من حديث طويل، قد تقدَّم ذِكْره في الصلاة على الميِّت من كتاب الصلاة في حرف الصاد.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أومضت) الإيماض: الإشارة، من أومضَ البرقُ: إذا لمع، وهو كما سبق في خائنة الأعين.\n_________\n(١) قال أبو داود: قول النبي ﷺ: أمرت أن أقاتل الناس حتى يقولوا: لا إله إلا الله، نسخ من هذا الحديث الوفاء بالنذر في قتله بقوله: إني قد تبت.\n(٢) رقم (٣١٩٤) في الجنائز، باب أي يقوم الإمام من الميت إذا صلى عليه، ورجال إسناده ثقات، ورواه أحمد في \" المسند \" بزيادة في أوله ٣ / ١٥١، كما رواه مختصرًا الترمذي في الجنائز، باب أين يقوم الإمام من الرجل والمرأة، وابن ماجة رقم (١٤٩٣) في الجنائز، باب أين يقوم الإمام إذا صلى على الجنازة، وقال الترمذي: حديث حسن، وفي الباب عن سمرة.","vol":"8","page":391},{"text":"٦١٦٢ - (م) العباس بن عبد المطلب - ﵁ - قال: «شهدتُ ⦗٣٩٣⦘ مع رسولِ الله - ﷺ - يوم حنين، فلزمتُ أنا وأبو سفيان بن الحارث بن عبد المطلب رسولَ الله - ﷺ -، فلم نُفارِقْه، ورسولُ الله - ﷺ - على بغلة له بيضاءَ أهداها له فَروةُ بنُ نُفاثةَ الجُذَامِيُّ، فلما التَقى المسلمون والكفارُ، وَلَّى المسلمون مُدْبرين، فَطَفِقَ رسولُ الله - ﷺ - يَرْكُضُ بَغْلَتَه قبَلَ الكفار، قال عباس: وأنا آخِذ بلجام بغلةِ رسولِ الله - ﷺ -، أَكُفُّها إرادةَ أن لا تُسرعَ، وأبو سفيان آخِذ بِركاب رسول الله - ﷺ -، فقال رسولُ الله - ﷺ -: أيْ عباسُ، نَادِ أصحابَ السَّمُرَةِ، فقال عباس - وكان رجلًا صَيِّتًا - فقلتُ بأعلى صوتي: أين أصحاب السَّمُرة؟ قال: فوالله، لكأنَّ عَطْفَتَهُمْ حين سمعوا صوتي عَطْفَةَ البقر على أولادها، فقالوا: يا لبَّيك، يا لبَّيك، قال: فاقتتلوا والكفارَ، والدعوةُ في الأنصار، يقولون: يا معشر الأنصار، يا معشر الأنصار، ثم قُصِرت الدعوة على بني الحارث بن الخزرج، فنظر النبيُّ - ﷺ - وهو على بغلته كالمتطاول عليها إلى أَقيَالهم، فقال رسولُ الله - ﷺ -: هذا حين حَمِيَ الوَطيسُ، قال: ثم أخذَ رسولُ الله - ﷺ - حَصَيَات، فرمى بهنَّ وجوه الكفار ثم قال: انهزَموا وربِّ محمَّد، قال: فذهبتُ أنظرُ، وإذا القتالُ على هيئته فيما أرى، قال: فوالله، ما هو إلا أن رماهم بِحَصياتِه، فما زِلْتُ أرى حَدَّهم كليلًا، وأمرهم مُدْبِرًا» . ⦗٣٩٤⦘\nوفي رواية نحوه، غير أنه قال: «فروةُ بنُ نعامة [الجُذَامِي]» وقال: «انهزموا وربِّ الكعبة، انهزموا وربِّ الكعبةِ» وزاد في الحديث «حتى هزمهم الله، قال: وكأني أنظرُ إِلى النبيِّ - ﷺ - يَرْكُضُ خَلْفَهم على بغلته» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صيِّتًا) رجل صَيِّت: رفيعُ الصوت عاليه.\n(حمي الوطيس) اشتد الحرب والأمر، قال الخطابي: هذه الكلمة لم تسمع قبل أن يقولها النبي - ﷺ - من العرب، وهي مما اقتضبه وأنشأه، والوطيس في اللغة: التَّنُّور.\n(حدَّهم كليلًا) حدّ كليل: لا يقطع، وطَرْف كليل: لا يحقِّق النظر.\n_________\n(١) رقم (١٧٧٥) في الجهاد، باب في غزوة حنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٥٩) قال: حدثنا سفيان. وأحمد (١/٢٠٧) (١٧٧٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (١/٢٠٧) (١٧٧٦) قال: حدثنا سفيان. ومسلم (٥/١٦٦) قال: حدثني أبو طاهر أحمد بن عمرو بن سرح، قال: أخبرنا ابن وهب، قال: أخبرني يونس، وفي (٥/١٦٧) قال: حدثناه إسحاق بن إبراهيم، ومحمد بن رافع، وعبد بن حُميد جميعا، عن عبد الرزاق، قال: أخبرنا معمر. وفي (٥/١٦٧) قال: وحدثناه ابن أبي عمر، قال: حدثنا سفيان بن عيينة. والنسائي في الكبرى تحفة الأشراف (٥١٣٤) عن يونس بن عبد الأعلى، عن ابن وهب عن يونس. (ح) وعن محمد بن عبد الأعلى، عن محمد بن ثور، عن مَعمر.\nثلاثتهم - ابن عُيينة، ومعمر، ويونس بن يزيد - عن الزهري، عن كثير بن عباس بن عبد المطلب، فذكره.","vol":"8","page":392},{"text":"٦١٦٣ - (خ م ت) أبو إسحاق [السبيعي] قال: جاء رجل إلى البراء، فقال: أكنتم ولَّيتُم يوم حُنين، يا أبا عمارة؟ فقال: أشهدُ على نبيِّ الله - ﷺ - ما ولَّى، ولكنه انْطَلق أخِفَّاء من الناس وحُسَّر إلى هذه الحي من هوازن، وهم قوم رماة، فَرَمَوهم بِرَشْق من نَبْل، كأنها رِجْل من جراد، فانكشفوا، فأقبل القومُ إلى رسولِ الله - ﷺ -، وأبو سفيان بن الحارث يقود به بغلته، فنزل ودعا واستنصر، وهو يقول: ⦗٣٩٥⦘\nأنا النبيُّ لا كذبْ ... أنا ابن عبد المطلبْ\nاللهم نَزِّلْ نَصْرك - زاد أبو خيثمة: ثم صفّهم - قال البراء: كُنَّا والله إِذا احْمَّر البَأْسُ نتَّقي به، وإن الشجاعَ منا الَّذِي يُحاذِي به - يعني النبيَّ - ﷺ -. أخرجه البخاري ومسلم.\nولمسلم قال: قال رجل للبراء: يا أبا عُمارة، فَررْتُم يوم حنين؟ قال: لا والله، ما ولَّى رسولُ الله - ﷺ -، ولكنَّه خرج شُبَّانُ أصحابه وأَخِفَّاؤهم حُسَّرًا، ليس عليهم سلاح - أو كثير سلاح - فَلَقُوا قومًا رُمَاة، لا يكاد يسقُط لهم سهم - جمعُ هَوَازِنَ وبني نصر - فَرَشَقُوهم رَشْقًا، ما يكادون يخطئون، فأقبلوا هناك إلى رسولِ الله - ﷺ -، ورسول الله - ﷺ- على بغلته البيضاء، وأبو سفيان بن الحارث بن عبد المطلب يقودُ به، فنزل واسْتَنْصَرَ وقال:\nأنا النبيُّ لا كذبْ ... أنا ابن عبد المطلبْ\nثم صفَّهم.\nوفي رواية نحوه، وفيه: وإنَّا لما حَمَلْنا عليهم انكشفوا، فأكْبَبْنا على الغنائم، فاستُقْبلنا (١) بالسهام، ولقد رأيتُ النبيَّ - ﷺ - على بغلته البيضاء، ⦗٣٩٦⦘ وإن أَبا سفيان بن الحارث آخِذ بزمامها، وهو يقول:\nأنا النبيُّ لا كذبْ ... أنا ابن عبد المطلبْ\nوفي رواية لهما وللترمذي قال: قال له رجل: أفَرَرْتُم عن رسولِ الله - ﷺ- يا أبا عُمارة؟ قال: لا والله، ما وَلَّى رسولُ الله - ﷺ-، ولكن وَلَّى سَرَعَانُ النَّاسِ، تَلَقَّتْهم هوازنُ بالنَّبْل، ورسولُ الله - ﷺ- على بغلته، وأبو سفيان بن الحارث بن عبد المطلب آخِذٌ بِلجامها، ورسولُ الله - ﷺ- يقول:\nأنا النبيُّ لا كذبْ ... أنا ابن عبد المطلبْ (٢)\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أخِفَّاء) الأخِفَّاءُ: جمع خفيف: وهم المسرعون من الناس الذين ليس لهم ما يعوِّقهم.\n(حُسَّر) الحسَّر، جمع حاسر، وهو لا درع عليه، وقد ذكرناه.\n(يرشق) رَشَقَ يرشُق رَشْقًا: - بفتح الراء - إذا رمى، وبكسر الراء، وهو الاسم من الرمي، وهو المراد في الحديث، يقال: إذا رمى القوم ⦗٣٩٧⦘ بأسرهم في جهة واحدة: رمينا رِشقًا.\n(رِجْل) الرِّجلُ من الجراد: القِطعة الكبيرة منه.\n(أحمر البأس) البأسُ: الشِّدة والخَوفُ، ومعنى «احمرَّ البأسُ» اشتدَّ الحربُ، لأنهم يقولون: مَوْتٌ أحمر، للقتل.\n(سَرَعَان) سرعَان القوم: أولهم.\n(نتَّقي به) أي: نتَّخذه جُنَّة ندفع به الأذى.\n(انكشفوا) أي: انهزموا، ومنه رجل أكشفُ: وهو الذي لا تُرْس معه.\n_________\n(١) وفي بعض النسخ: فاستقبلونا.\n(٢) رواه البخاري ٨ / ٢١ - ٣٧ في المغازي، باب قول الله تعالى: ﴿ويوم حنين إذا أعجبتكم كثرتكم فلم تغن عنكم شيئًا﴾، وفي الجهاد، باب من قاد دابة غيره في الحرب، وباب بغلة النبي ﷺ البيضاء، وباب من صف أصحابه عند الهزيمة، وباب من قال: خذها وأنا ابن فلان، ومسلم رقم (١٧٧٦) في الجهاد، باب غزوة حنين، والترمذي رقم (١٦٨٨) في الجهاد، باب ما جاء في الثبات عند القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٢٨٠) قال: ثنا وكيع. قال: ثنا أبي، وإسرائيل.\n٢ - وأخرجه أحمد (٤/٢٨١) قال: حدثنا محمد بن جعفر، والبخاري (٤/٣٧) قال: حدثنا قتيبة، قال: حدثنا سهل بن يوسف. وفي (٥/١٩٤) قال: حدثنا أبو الوليد. وفي (٥/١٩٥) قال: حدثنا محمد بن بشار، قال: حدثنا غُنْدر. ومسلم (٥/١٦٨) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. والنسائي في الكبرى (تحفة الأشراف) (١٨٧٣) عن محمد بن بشار، عن محمد بن جعفر.\nثلاثتهم - ابن جعفر (غندر)، وسهل، وأبو الوليد- عن شعبة.\n٣ - وأخرجه أحمد (٤/٢٨٩) قال: حدثنا يحيى بن سعيد. والبخاري (٤/٣٩) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. وفي (٥/١٩٤) قال: حدثنا محمد بن كثير. ومسلم (٥/١٦٩) قال: حدثني زهير بن حرب، ومحمد بن المثنى، وأبو بكر بن خلاد، قالوا: حدثنا يحيى بن سعيد. والترمذي (١٦٨٨)، وفي الشمائل (٢٤٥) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. كلاهما - يحيى بن سعيد، ومحمد بن كثير- قالا: حدثنا سُفيان الثوري.\n٤ - وأخرجه أحمد (٤/٣٠٤) قال: حدثنا سفيان (ابن عيينة) .\n٥ - وأخرجه البخاري (٤/٥٢) قال: حدثنا عمرو بن خالد. ومسلم (٥/١٦٧) قال: حدثنا يحيى بن يحيى. والنسائي في عمل اليوم والليلة (٦٠٥) قال: أخبرنا عَبدة بن عبد الله، قال: أخبرنا سُويد.\nثلاثتهم - عمرو، ويحيى، وسويد - عن زهير.\n٦ - وأخرجه البخاري (٤/٨١) قال: حدثنا عبيد الله، عن إسرائيل.\n٧ - وأخرجه مسلم (٥/١٦٨) قال: حدثنا أحمد بن جَنَاب، قال: حدثنا عيسى بن يونس، عن زكريا.\nسبعتهم - الجراح والد وكيع، وإسرائيل، وشعبة، والثوري، وابن عُيينة، وزهير، وزكريا- عن أبي إسحاق، فذكره.","vol":"8","page":394},{"text":"٦١٦٤ - (خ م د) سلمة بن الأكوع - ﵁ - قال: «غَزَوْنا مع رسولِ الله - ﷺ- هوازنَ، فبينا نحن نَتَضَحَّى مع رسولِ الله - ﷺ-، إِذْ جاء رجل على جمل أحمرَ، فأناخَه، ثم انْتَزَعَ طَلَقًا من حَقبِه، فقيَّد به الجملَ ثم تقدَّم فتغدَّى مع القوم، وجعل ينظرُ، وفينا ضَعْفَة، ورِقَّة من الظَّهر، وبعضُنا مُشاة، إذْ خرج يشتدُّ، فأتى جملَه فأطلق قَيْدُه، ثم أناخه، ثم قعد عليه، فأثاره، فاشتد به الجملُ، فَاتَّبَعَهُ رجل على ناقة وَرْقَاءَ، قال سلمةُ: وخرجتُ أشتدُّ، فكنتُ (١) عند وَرِكِ الناقةِ، ثم تقدَّمتُ حتى كُنْتُ عند ⦗٣٩٨⦘ وَرِك الجمل، ثم تقدَّمت حتى أخذتُ بِخِطَام الجمل، فَأَنَخْتُه، فلما وضع ركبته في الأرض اخترطتُ سيفي، فضربتُ رأس الرجل فَنَدَر، ثم جئتُ بالجمل أقودُه عليه رَحْله وسِلاحُه، فاستقبلني رسولُ الله - ﷺ- والناس معه، فقال: مَن قتل الرجلَ؟ قالوا: ابنُ الأكوع، قال: له سَلَبُه أجمعُ» .\nوفي رواية قال: «أتى النبيَّ - ﷺ- عَيْن من المشركين وهو في سفر، فجلس عند أصحابه يتحدَّثُ، ثم انفَتَلَ، فقال النبيُّ - ﷺ-: اطلبوه واقتلوه فقتلتُهُ، فنَفَّلَني سَلَبَهُ» . أخرجه البخاري ومسلم، وأخرج أبو داود نحو [الرواية] الأولى، ومثل الثانية (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نتضحَّى) أي: نتغدَّى، والأصل أن العرب كانوا يسيرون في ظعنهم، فإذا مرُّوا ببقعة من الأرض فيها كلأ وعُشْب، قال قائلهم: ألا ضَحُّوا رُويدًا، أي: ارفُقُوا بالإبل حتى تتضحَّى، أي: تنال من هذا المرعى، ثم وُضِعَتِ التَّضحية مكان الرِّفق لرفقهم بالمال في ضَحائِها لِتَصلَ إلى المنزل وقد ⦗٣٩٩⦘ شبعت، وصار ذلك يقال لكل من أكل في وقت الضحى: هو يتضحَّى، أي: يأكُلَ هذا الوقت.\n(طَلَقًا) الطَّلَق: قيد يتخذ من الجلود.\n(من حقبه) الحَقَب: حبل يشد على بطن البعير مما يلي مؤخَّره.\n(ورِقَّة من الظهر) الظهر: المركوب، والرِّقَّة في حال الضَّعف.\n(ورقاء) ناقة ورقاء: ذات لون أسمر، والوُرْقَةُ: السُّمْرَةُ.\n(فندَرَ) نَدَرَ رأسُه: أي: طار عن بَدَنِهِ.\n_________\n(١) في المطبوع: فكمنت.\n(٢) رواه البخاري ٦ / ١١٦ و١١٧ في الجهاد، باب الحربي إذا دخل دار الإسلام بغير أمان، ومسلم رقم (١٧٥٤) في الجهاد، باب استحقاق القاتل سلب القتيل، وأبو داود رقم (٢٦٥٤) في الجهاد، باب في الجاسوس المستأمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: رواية عبد الرحمن بن يزيد، وشعيب بن حرب، عن عكرمة بن عمار:\n«نزل رسول الله -ﷺ- منزلا، فجاء عينُ المشركين، ورسول الله -ﷺ- وأصحابه يتصبحون، فدعوه إلى طعامهم، فلما فرغ الرجل، ركب على راحلته ذهب مسرعا لينذر أصحابه. قال سلمة: فأدركْتُه، فأنخت راحلته وضربت عنقه، فغنمني رسول الله -ﷺ- سلبَه» .\n- رواية أبي عميس: «أتى النبي -ﷺ- عين من المشركين، وهو في سفر، فجلس عند أصحابه يتحدث، ثم انفتل، فقال النبي -ﷺ-: «اطلبوه واقتلوه» فقتله، فنفله سلبَه» .\n١ - أخرجه أحمد (٤/٤٩) قال: حدثنا عبد الرحمن بن يزيد. وفيه (٤/٤٩) قال: حدثنا هاشم بن القاسم. وفي (٤/٥١) قال: حدثنا بهز بن أسد. ومسلم (٥/١٥٠) قال: حدثنا زهير بن حرب، قال: حدثنا عمر بن يونس الحنفي. وأبو داود (٢٦٥٤) قال: حدثنا هارون بن عبد الله، أن هاشم بن القاسم، وهشاما حدثاهم. والنسائي في الكبرى «تحفة الأشراف» (٤٥١٤) عن أحمد بن محمد بن عبيد الله بن أبي رجاء، عن شعيب بن حرب. ستتهم - عبد الرحمن، وهاشم، وبهز، وعمر، وهشام بن عبد الملك، وشعيب - عن عكرمة بن عمار.\n٢ - وأخرجه أحمد (٤/٥٠) قال: حدثنا جعفر بن عون. والبخاري (٤/٨٤) قال: حدثنا أبو نعيم. وأبو داود (٢٦٥٣) قال: حدثنا الحسن بن علي، قال: حدثنا أبو نعيم. والنسائي في الكبرى «تحفة الأشراف» (٤٥١٤) عن أحمد بن سليمان، عن جعفر بن عون. كلاهما - جعفر، وأبو نعيم - قالا: حدثنا أبو العميس.\nكلاهما - عكرمة، وأبو عميس - عن إياس بن سلمة، فذكره.","vol":"8","page":397},{"text":"٦١٦٥ - (م) سلمة بن الأكوع - ﵁ - قال: «غَزَوْنا مع رسولِ الله - ﷺ- حُنَيْنًا، فلما وَاجَهْنَا العدوَّ تقدَّمْتُ، فَأعْلُو ثَنِيَّة، فاستقبلني رجل من العدوِّ، فأرميه بسهم، فتوارى عني، فما دَرَيْتُ ما أصنعُ؟ ونظرتُ إلى القوم، فإذا هم قد طلعوا من ثنيَّة أخرى، فَالْتَقوا هم وأصحابُ النبي - ﷺ-، فولّى أصحابُ النبيِّ - ﷺ-، فأَرجعُ مُنْهَزِمًا وعليَّ بُردَتان، مُتَّزِر بإحداهما، مُرْتَدٍ (١) بالأُخرى، فاسْتَطْلَقَ إزَاري، فجمعتُهما جميعًا، ومَرَرْتُ على رسولِ الله - ﷺ- مُنهزِمًا، وهو على بغلته الشَّهباءِ، فقال: لقد رأى ابن الأكوع فَزَعًا، فلما غَشُوا رسولَ الله - ﷺ- نزل عن بغلته، ثم قبض قَبْضَة ⦗٤٠٠⦘ من ترابِ الأرض، ثم استقبلَ به وجوهَهم، وقال: شاهَتِ الوجوه، فما خلق الله منهم إنسانًا إِلا مَلأ عينيه ترابًا بتلك القبضة، فَوَّلوْا مُدبرين، فهزمهم الله، وقسم رسولُ الله - ﷺ- غنائمهم بين المسلمين» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شاهت الوجوه) أي: قبحت، ومنه رجل أشوه، وامرأة شوهاء، أي: قبيحةُ المنظر.\n_________\n(١) وفي بعض النسخ: متزرًا بإحداهما، مرتديًا.\n(٢) رقم (١٧٧٧) في الجهاد، باب غزوة حنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١٧٧٧)، حدثنا زهير بن حرب، حدثنا عمر بن يونس الحنفي، حدثنا عكرمة بن عمار، حدثني إياس بن سلمة، حدثني أبي: فذكره.","vol":"8","page":399},{"text":"٦١٦٦ - (خ م ط د) أبو قتادة - ﵁ - قال: «خرجنا مع رسولِ الله - ﷺ- عام حُنين، فلما التقينا كانت للمسلمين جَوْلة، قال: فرأَيت رجلًا من المشركين قد علا رجلًا من المسلمين، فَاسْتَدَرْتُ إليه حتى أتيتُهُ من ورائه، فضربتُه على حَبْل عاتِقِهِ، وأَقْبَلَ عليَّ فضَمَّني ضَمَّة وجدتُ منها رِيحَ الموت، ثم أدركه الموت فأرسلني، فلحقتُ عمرَ بنَ الخطاب، فقال: ما للناس؟ فقلت: أَمْرُ الله، ثم إنَّ الناسَ رجعوا، وجلس رسولُ الله - ﷺ -، فقال: مَن قَتل قتيلًا له عليه بَيّنة فله سَلَبُهُ، وقمت فقلتُ: مَن يشهدُ لي؟ ثم جلستُ، ثم قال بمثل ذلك، فقمتُ فقلتُ: مَن يشهد لي؟ ثم جلستُ، ثم قال ذلك الثالثةَ، فقمتُ، فقال رسولُ الله - ﷺ -: ما لكَ يا أبا قَتادةَ؟ فَقَصَصْتُ عليه القصة، فقال رجل مِنَ القوم: صَدَقَ يا رسولَ الله، سَلَبُ ذلك القتيل عندي، ⦗٤٠١⦘ فَأَرْضِهِ مِن حَقِّه، فقال أبو بكر الصِّدِّيق: لاهَا الله إِذًا، لا يَعْمِدُ إلى أَسَد من أُسْدِ الله يُقَاتِلُ عن الله ورسوله، فيُعطِيك سلَبه، فقال رسولُ الله - ﷺ -: صَدَقَ، فأعطه إياه، قال: فأعطاني، فبِعتُ الدِّرْعَ، وابتعتُ مَخْرَفًا في بني سَلِمةَ، فإنه لأوَّلُ مال تأَثَّلْتُه في الإسلام» .\nوفي رواية قال: «لما كان يومُ حنين نظرتُ إلى رجل من المسلمين يقاتل رجلًا من المشركين، وآخرُ من المشركين يَخْتِله من ورائه ليقتُلَه، فأسرعتُ إلى الذي يَختِلُهُ، فرفع يده ليضربني، وأضربُ يده، فقطعتُها، ثم أخذني فضمَّني ضَمًّا شديدًا حتى تخوَّفت (١)، ثم ترك فتحلَّلَ، ودفعتُه ثم قتلتُه، وانهزم المسلمون وانهزمتُ معهم، فإِذا بعمرَ بنِ الخطاب في الناس، فقلتُ له: ما شأنُ الناس؟ قال: أَمْرُ الله، ثم تراجع الناس إلى رسولِ الله - ﷺ -، فقال رسولُ الله - ﷺ -: مَن أقام بَيِّنَة على قتيل قتله فله سَلَبُهُ، فقمت لألتمسَ بَيِّنَة على قتيلي، فلم أَرَ أحدًا يشهد لي، فجلستُ، ثم بدا لي فذكرتُ أَمْرَهُ لرسولِ الله - ﷺ -، فقال رجل من جلسائه: سِلاحُ هذا القتيل الذي يَذكرُ عندي، فأرْضِهِ منه، فقال أبو بكر: كلا، لا يُعْطِه أُصَيْبِغَ (٢) من قريش، ويَدَعُ أسَدًا من أُسْدِ الله يُقاتل عن الله ورسوله، قال: فقام ⦗٤٠٢⦘ رسولُ الله - ﷺ - فأدَّاه إليَّ، فاشتريتُ منه خِرافًا، فكان أوَّلَ مَال تَأَثَّلْتُه [في الإِسلام]» . أخرجه البخاري ومسلم، وأخرج الموطأ وأبو داود الأولى (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حبل عاتقه) حبل العاتق: عَصَبُه، والعاتق: موضع الرِّداء من المنكب.\n(لاها الله إذًا) قال الخطابي ﵀: هكذا جاء الحديث «لاها الله إذًا» والصواب «لاها الله ذا» بغير ألف قبل الذال، ومعناه في كلامهم: «لا والله لا يكون ذا» يجعلون الهاء مكان الواو.\n(مَخْرَفًا) المخرَفُ بفتح الميم: البستان الذي تُخْتَرَفُ ثماره، أي: تُجْتَنى وتُقْطفَ، وأراد به هاهنا: حائط نخل، والمِخْرَف بكسر الميم: الظرف الذي تُجنى فيه الثمار، والخراف، يشبه أن يكون جمع خُرفة ⦗٤٠٣⦘ بالضم- وهو ما يُجتَنى من الفواكه، وأراد به أيضًا: البستان، فسمّي الشجر باسم ثمره.\n(تأثَّلته) تأثَّلتُ المال، أي: اكتسبتُه وجمعتُهُ وادَّخرته.\n(يختله) الختلُ: المكر والخداع.\n(أُصَيْبغ) قالوا: يصفه بالضعف والمهانة، وهو إما مشبّه بالأصبغ، وهو نوع من الطير، وإما مشبه بالصّبغاء، وهو نَبْت ضعيف كالثُّمام ِ.\n_________\n(١) في المطبوع: حتى تحرّفت، وهو تحريف.\n(٢) وفي رواية: أضيبع.\n(٣) رواه البخاري ٨ / ٢٩ في المغازي، باب قول الله تعالى: ﴿ويوم حنين إذا أعجبتكم كثرتكم فلم تغن عنكم شيئًا﴾، وفي البيوع، باب بيع السلاح في الفتنة، وفي الجهاد، باب من لم يخمس الأسلاب، وفي الأحكام، باب الشهادة تكون عند الحاكم في ولاية القضاء أو قبل ذلك للخصم، ومسلم رقم (١٧٥١) في الجهاد، باب استحقاق القاتل سلب القتيل، والموطأ ٢ / ٤٥٤ و٤٥٥ في الجهاد، باب ما جاء في السلب في النفل، وأبو داود رقم (٢٧١٧) في الجهاد، باب في السلب يعطى القاتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٢٨١) . والحميدي (٤٢٣) قال: حدثنا سفيان. وأحمد (٥/٢٩٥) قال: حدثنا هشيم. وفي (٥/٢٩٦) قال: حدثنا سفيان. وفي (٥/٣٠٦) قال: حدثنا يعقوب. قال: حدثنا أبي. قال: حدثني ابن إسحاق. والدارمي (٢٤٨٨) قال: أخبرنا محمد بن يوسف، عن سفيان بن عيينة. والبخاري (٣/٨٢، ٤/١١٢) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٥/١٩٦) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٩/٨٦) قال: حدثنا قتيبة. قال: حدثنا الليث ابن سعد. (ح) وقال لي عبد الله: عن الليث. ومسلم (٥/١٤٧) قال: حدثنا يحيى بن يحيى التميمي. قال: أخبرنا هشيم. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا أبو الطاهر وحرملة. قالا: أخبرنا عبد الله بن وهب. قال: سمعت مالك بن أنس. وأبو داود (٢٧١٧) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك. وابن ماجة (٢٨٣٧) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عُيينة. والترمذي (١٥٦٢) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك بن أنس. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان.\nخمستهم - مالك، وسفيان بن عُيينة، وهشيم، ومحمد بن إسحاق، والليث بن سعد- عن يحيى بن سعيد، عن عمر بن كثير بن أفلح، عن نافع أبي محمد مولى أبي قتادة، فذكره.\n(*) رواية سفيان بن عُيينة مختصرة على: «بارزت رجلا يوم حنين فنفلني رسول الله -ﷺ- سلبه» .","vol":"8","page":400},{"text":"٦١٦٧ - (د) البراء بن عازب - ﵁ - قال: «لما لقي النبيُّ - ﷺ - المشركين يوم حنين نزل عن بغلته فَتَرجَّلَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٥٨) في الجهاد، باب في الرجل يترجل عند اللقاء، وإسناده حسن، وقد أخرجه البخاري ومسلم أتم منه في أثناء حديث طويل ... .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n يأتي تخريجه.","vol":"8","page":403},{"text":"٦١٦٨ - (خ) إسماعيل بن أبي خالد - ﵀ - قال: «رأيتُ بِيَدِ ابن أبي أَوفَى ضَرْبَة، قال: ضُرِبْتُها يوم حنين مع رسولِ الله - ﷺ -، قلتُ: شهدتَ حنينًا؟ قال: قَبلَ ذلك» أخرجه البخاري (١) .\n_________\n(١) ٨ / ٢٠ في المغازي، باب قول الله تعالى: ﴿ويوم حنين إذا أعجبتكم كثرتكم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٩٤) قال: حدثنا محمد بن عبد الله بن نُمير، قال: حدثنا يزيد بن هارون، عن إسماعيل بن أبي خالد، فذكره.","vol":"8","page":403},{"text":"٦١٦٩ - (م د) أنس بن مالك - ﵁ - «أن أُم سُلَيم أُمَّهُ اتخذت خِنجرًا أيام حنين، فكان معها، فرآها أبو طلحةَ، فقال لرسول الله (١) - ﷺ-: [هذه أُمُّ سُلَيم معها خِنْجَر؟] فقال لها رسولُ الله - ﷺ-: ما هذا ⦗٤٠٤⦘ الخِنْجر؟ قالت: اتخذتُه إنْ دنا مني أحد من المشركين بَقَرْتُ بطنَهُ، فجعل رسولُ الله - ﷺ – يضحك، فقالتْ: يا رسولَ الله، اقتُلْ مَن بَعْدَنا (٢) من الطُّلقَاء انهزموا بك، يعني يوم هوازن، فقال رسولُ الله - ﷺ -: يا أُمَّ سُليم، إن الله قد كفى وأَحْسَن» أخرجه مسلم.\nوفي رواية أبي داود قال: «قال رسولُ الله - ﷺ - يومئذ، يعني: يوم حنين - مَن قَتَلَ كافرًا فله سَلَبُهُ، فقتلَ أبو طلحةَ يومئذ عشرين رجلًا، وأخذ أسلابَهم، ولقي أبو طلحة أُمَّ سُلَيم ومعها خِنْجَر، فقال: يا أُمَّ سُلَيم، ما هذا معكِ؟ قالت: أردتُ والله إِن دنا مني بعضهم أبْعَجُ بطنَه، فَأَخْبَرَ بذلك أبو طلحةَ رسولَ الله - ﷺ-» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بقرتُ) بطنه: إذا شققتَها، والبَقْر: الشَّقُّ.\n(أبعج) بَعَجَ بَطْنَهُ بالسكين يَبْعَجُها بَعْجًا: إذا شقها، فهو مبعوج.\n_________\n(١) في نسخ مسلم المطبوعة: فقال: يا رسول الله.\n(٢) في المطبوع: يعدنا، وهو خطأ.\n(٣) رواه مسلم رقم (١٨٠٩) في الجهاد، باب غزوة النساء مع الرجال، وأبو داود رقم (٢٧١٨) في الجهاد، باب في السلب يعطى القاتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه أحمد (٣/١١٢، ١٩٨) قال: حدثنا أبو أسامة عن سليمان بن المغيرة.\n٢ - وأخرجه أحمد (٣/٢٨٦) قال: حدثنا عفان. وعبد بن حميد (١٢٠٢) قال: أخبرنا يزيد بن هارون. ومسلم (٥/١٩٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. كلاهما - عفان، ويزيد- عن حماد بن سلمة.\nكلاهما - سليمان بن المغيرة، وحماد - عن ثابت، فذكره.","vol":"8","page":403},{"text":"٦١٧٠ - (ت) عبد الله بن عمر - ﵄ - قال: «لقد رأيتُنا يوم حُنَين، وإن الفئتين لمولِّيتَان - يعني: المهاجرين، والأنصار - وما مع ⦗٤٠٥⦘ رسولِ الله - ﷺ - مائةُ رَجُل» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٨٩) في الجهاد، باب ما جاء في الثبات عند القتال، وقال الترمذي: هذا حديث حسن صحيح غريب من حديث عبيد الله، لا نعرفه إلا من هذا الوجه، وحسن إسناده الحافظ في \" الفتح \" وقال: وهذا أكثر ما وقفت عليه من عدد من ثبت يوم أحد، قال: وروى أحمد والحاكم من حديث عبد الرحمن بن عبد الله بن مسعود عن أبيه، قال: كنت مع النبي ﷺ يوم حنين، فولى عنه الناس، وثبت معه ثمانون رجلًا من المهاجرين والأنصار، فكنا على أقدامنا ولم نولهم الدبر، وهم الذين أنزل الله عليهم السكينة، قال: وهذا لا يخالف حديث ابن عمر، فإنه نفى أن يكونوا مائة، وابن مسعود أثبت أنهم كانوا ثمانين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (١٦٨٩) قال: حدثنا محمد بن عُمر بن علي المقدمي البصري، قال: حدثني أبي، عن سفيان بن حُسين، عن عُبيد الله بن عمر، عن نافع، فذكره.","vol":"8","page":404},{"text":"٦١٧١ - (خ د) المسور [بن مخرمة]، ومروان [بن الحكم]- ﵄ - «أن رسولَ الله - ﷺ - قام حين جاءه وَفْدُ هوازِنَ مسلمين، فسألوه أن يَرُدَّ عليهم أموالَهم وسَبْيَهم، فقال لهم رسولُ الله - ﷺ-: إن معي مَنْ تَرونَ، وأحَبُّ الحديث إليَّ: أصْدقُهُ، فاختاروا إِحدى الطائفتين، إِمَّا المالَ، وإِمَّا السّبْيَ، وقد كنتُ استأنَيْتُ بكم- وفي رواية: بهم - وقد كان رسولُ الله - ﷺ - أَنظرَهم بضعَ عشرةَ ليلة حين قَفَل من الطائف، فلما تبيَّن لهم أن النبيَّ - ﷺ - غيرُ رادّ إِليهم إلا إحدى الطائفتين، قالوا: فإنا نختار سَبْينا، فقام رسولُ الله - ﷺ - في المسلمين، فأثنى على الله بما هو أهلُه، ثم قال: أما بعدُ، فإِن إخوانكم هؤلاءِ جاؤوا تائبين، وإني قد رأيتُ أن أَرُدَّ إليهم سَبْيَهُم، فمن أَحبَّ منكم أن يُطَيِّبَ ذلك فليفعل، فقال الناسُ: طيَّبْنا ذلك يا رسول الله، فقال لهم في ذلك: إِنا لا ندري مَنْ أذِنَ منكم ممن لم ⦗٤٠٦⦘ يَأْذَنْ، فارجعوا حتى يَرفع إلينا عُرفاؤكم أمرَكم، فرجع الناس، فكلَّمهم عرفاؤهم، ثم رجعوا إلى رسولِ الله - ﷺ -، فأخبروه أنَّهم قد طَيَّبُوا وأذِنوا، فهذا الذي بلغنا من شأن سَبْي هوازنَ» أخرجه البخاري وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استأنيت) أي: تأنَّيت وتوقفت وانتظرت.\n_________\n(١) رواه البخاري ٨ / ٢٤ في المغازي، باب قول الله تعالى: ﴿ويوم حنين إذا أعجبتكم كثرتكم فلم تغن عنكم شيئًا﴾، وفي الوكالة، باب إذا وهب شيئًا لوكيله أو شفيع قوم جاز، وفي العتق، باب من ملك من العرب رقيقًا فوهب وباع وجامع وفدى وسبى الذرية، وفي الهبة، باب من رأى أن الهبة الغائبة جائزة، وباب إذا وهب جماعة لقوم، وفي الجهاد، باب ومن الدليل على أن الخمس لنوائب المسلمين ما سأل هوازن النبي ﷺ برضاعه فيهم فتحلل من المسلمين، وفي الأحكام، باب العرفاء للناس، وأبو داود رقم (٢٦٩٣) في الجهاد، باب في فداء الأسير بالمال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٢٦) قال: حدثنا يعقوب. قال: حدثنا ابن أخي ابن شهاب. والبخاري (٣/١٣٠، ٤/١٠٨، ٥/١٩٥) قال: حدثنا سعيد بن عفير. قال: حدثني الليث. قال: حدثني عُقيل. وفي (٣/١٩٣، ٢٠٥) قال: حدثنا سعيد بن أبي مريم. قال: حدثنا الليث. قال: حدثني عُقيل. وفي (٣/٢١١) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عُقيل، وفي (٥/١٩٥) قال: حدثني إسحاق، قال: حدثنا يعقوب بن إبراهيم قال: حدثنا ابن أخي ابن شهاب. وفي (٩/٨٩) قال: حدثنا إسماعيل بن أبي أويس. قال: حدثني إسماعيل بن إبراهيم، عن عمه موسى بن عقبة. وأبو داود (٢٦٩٣) قال: حدثنا أحمد بن أبي مريم، قال: حدثنا عمي، يعني سعيد بن الحكم، قال: أخبرنا الليث بن سعد، عن عقيل. والنسائي في الكبرى (ورقة ١١٩ - ب) قال: أخبرنا هارون بن موسى، قال: حدثني محمد بن فليح، عن موسى بن عقبة.\nثلاثتهم - ابن أخي ابن شهاب، وعقيل، وموسى بن عقبة - عن ابن شهاب. قال: زعم عروة بن الزبير، فذكره.","vol":"8","page":405},{"text":"٦١٧٢ - (د س) عمرو بن شعيب - ﵀ - عن أبيه عن جده - في هذه القِصَّة - قال: فقال رسولُ الله - ﷺ-: «ردُّوا عليهم نساءهم [وأبناءهم] فمن مَسكَ بشيء من هذا الفيء، فإن له علينا به سِتَّ فرائض من أول شيء يُفيئه الله علينا، ثم دنا - النبيُّ - ﷺ - (١) - من بعير فأخذ وَبَرة من سَنَامِهِ، ثم قال: يا أيها الناس، إِنه ليس لي في هذا الفيء شيء، ولا هذا - ورفع إصبَعَيْه - إلا الخُمْسَ، والخمسُ مردود عليكم، فأدُّوا الخِياط والمِخْيَط، فقام رجل ⦗٤٠٧⦘ في يده كُبَّة من شَعَر، فقال: أخَذتُ هذه لأُصلح بها بَرْذَعَة [لي] فقال رسولُ الله - ﷺ -: [أمَّا] ما كان لي ولبني عبد المطلب فهو لكَ، فقال: أمَّا إذا بلغتُ ما أرى، فلا أرَب لي فيها، ونَبَذَها»، هكذا أخرجه أبو داود عقيب حديث المسور ومروان (٢)، وقد أخرج بعضَ هذا المعنى بقريب من ألفاظه الموطأ، وهو مذكور في «الفرع السادس» من «الفصل الثالث» من «الباب الثاني»، من «كتاب الجهاد»، من حرف الجيم، فجعلنا ذلك مفردًا للموطأ، وهذا لأبي داود. وأما رواية النسائي: فإِنه قال: «كُنّا عند رسولِ الله - ﷺ - إِذ أتاه وَفْدُ هَوَازِنَ، فقالوا: يا محمد، إِنا أهل وعشيرة، وقد نزل بنا من البلاء ما لا يخفى عليك، فَامْنُنْ علينا، مَنَّ الله عليكَ، فقال: اختارُوا من أموالكم، أو من نسائكم، فقالوا: خَيَّرتَنا بين أحسابنا وأموالنا، بل نختارُ نساءَنا [وأبناءَنا] فقال رسولُ الله - ﷺ -: ما كان لي ولبني عبد المطلب فَهُوَ لكم، فإِذا صَلَّيتُ الظهر، [فقوموا] فقولوا: إنا نستعينُ برسول الله على المؤمنين - أو المسلمين - بنسائنا وأموالنا، فلما صَلَّوُا الظهرَ، [قاموا]⦗٤٠٨⦘ فقالوا ذلك، فقال رسولُ الله - ﷺ -: فما كان لي ولبني عبد المطلب فهو لكم، فقال المهاجرون: وما كان لنا فهو لرسول الله - ﷺ -، وقالتِ الأنصار: ما كان لنا فهو لرسول الله - ﷺ -، فقال الأقرعُ بنُ حابس: أمَّا أنا وبنو تميم فلا، وقال عيينة بن حصن: أمَّا أنا وبنو فزارة فلا، وقال العباس بن مرداس: أمَّا أنا وبنو سُلَيم فلا، فقامت بنو سليم: فقالوا: كذبتَ، ما كان لنا فهو لرسول الله - ﷺ -، فقال رسول الله - ﷺ -: يا أيُّها الناس، رُدُّوا عليهم نساءهم وأبناءهم، فمن تَمسَّك من هذا الفيء بشيء فله سِتُ فرائض من أول شيء يفيئُه الله علينا، وركب راحلته، وركبَهُ الناسُ: اقسمْ علينا فيْأَنَا (٣)، فألجؤوه إلى شجرة، فَخطِفَتْ رِداءه، فقال: يا أيُّها الناس، رُدُّوا علي رِدائي، فوالله لو أن لكم شجرَ تِهامةَ نَعمًا قسمتُه بينكم ثم لم تَلْقَوْني بخيلًا، ولا جبانًا، ولا كَذُوبًا، ثم أتى بعيرًا، فأخذ من سَنَامِه وَبَرَة بين إصبعيه، ثم قال: ها، إنه ليس لي من [هذا] الفيء شيء ولا هذه، إلا الخمس، والخمسُ مردود عليكم، فقام إليه رجل بِكُبَّة من شعر، فقال: يا رسولَ الله، أخذتُ هذه لأُصلِح بها برذَعةَ بعير لي، فقال: أمَّا ما كان لي ولبني عبد المطلب فهو لك، فقال: أَو بلغت هذه؟ فلا أرَبَ لي فيها ⦗٤٠٩⦘ فَنَبَذَها، وقال: يا أيُّها الناس، أدّوا الخياط والمِخْيَطَ، فَإِن الغُلولَ يكون على أهله عَارًا وَشَنَارًا يومَ القيامة» (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من مَسَك بشيء) يقال: أمسكتُ الشيء، ومَسكت بالشيء: بمعنى واحد، وفي الكلام إضمار، وتقديره: من أصاب شيئًا [من هذا الفيء] فأمسكه ثم رده.\n(سِت فرائض) الفرائض، جمع فريضة، يريد به: البعير المأخوذ في الزكاة، وسُمِّي به فريضة، لأنه الواجب على رب المال، ثم سُمِّي البعير فريضة في غير الزكاة.\n(يفيئه الله علينا) أراد: بما يفيئه الله عليه: الخمس الذي جعله الله له من الفيء خاصة دون الناس، فإنه يعطي كلَّ من أخذ منه شيئًا عوضه من ذلك.\n(الخِيَاط) الخَيْط، والْمِخْيَط: الإبرة.\n\n(الغلول): الخيانة في الغنيمة قبل إخراج الخمس والقسمة. (الشَّنار): العيب والعار.\n_________\n(١) في نسخ أبي داود المطبوعة: ثم دنا، يعني النبي ﷺ.\n(٢) انظر \" سنن أبي دود \" رقم (٢٦٩٣)، أي الحديث الذي قبل هذا، وقد رواه البخاري والنسائي مختصرًا ومطولًا.\n(٣) أي: أحاطوا به قائلين: أقسم علينا فيأنا.\n(٤) رواه أبو داود رقم (٢٦٩٤) في الجهاد، باب في فداء الأسير بالمال، والنسائي ٦ / ٢٦٢ - ٢٦٤ في الهبة، باب هبة المشاع، وهو حديث حسن، ورواه أيضًا من حديث عبادة بن الصامت، وحسن الحافظ ابن حجر إسناده في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"8","page":406},{"text":"<span data-type=\"title\" id=toc-1328>غزوة أوطاس</span>\n٦١٧٣ - (خ م) أبو موسى الأشعري - ﵁ - قال: «لمَّا فرغَ النبيُّ - ﷺ - من حُنين بعثَ أبا عامر على جيش إلى أوْطاس، فلَقيَ دُرَيدَ بنَ الصِّمَّة، فقُتل دريد، وهزمَ الله أصحابه، قال أبو موسى: وبعثني مع أبي عامر، فرُمِي أبو عامر في رُكْبَتِهِ، رماه جُشَمِيّ بسهم، فأثبتَهُ في رُكْبتِهِ، وانتهيتُ إِليه، فقلتُ: يا عمُّ، من رَمَاك؟ فأشار إلى أبي موسى، فقال: ذاك قاتلي الذي رماني، فقصدتُ له فلحقتُه، فلما رآني وَلَّى، فاتّبعتُه وجعلتُ أقول له: ألا تستحي؟ ألا تَثْبُتُ؟ فَكَفّ، فاختلفنا ضربتين بالسيف، فقتلتُه، ثم قلتُ لأبي عامر: قَتَلَ الله صاحبَك، قال: فَانْزِعْ هذا السهم، فنزعتُه، فَنَزى منه الماءُ، فقال: يا ابن أخي، أقْرِئ النبيَّ - ﷺ - السلام، وقل له: يستغفر لي، واستخلفَني أبو عامر على الناس، فمكث يسيرًا ثم مات، فرجعتُ، فدخلتُ على النبيِّ - ﷺ - في بيته على سرير مُرْمَل وعليه فراش قد أثَّر رِمَال السرير بظهره وجَنْبَيْه، فأخبرتُه بخبرنا وخبرِ أبي عامر، وقلت له: قال لي: قل له: يَسْتَغْفِرْ لي، فدعا بماء، فتوضأ، ثم رفع يديه، وقال: اللهم اغفِرْ لِعُبَيد، أبي عامر، حتى رأيتُ بياضَ إبطيه، ثم قال: اللهم اجعله يومَ القيامة فوقَ كثير من خلقك، أو من الناس، فقلتُ: وَليَ فاستغفرْ فقال: اللهم اغفرْ لعبد الله بن قيس ذنبَهُ، وأدخله يوم القيامة مُدْخلًا كريمًا ⦗٤١١⦘ قال أبو بردة: إحداهما لأبي عامر، والأخرى لأبي موسى» . أخرجه البخاري ومسلم.\nوفي لفظ مسلم: رماه رجل من بني جُشَم، وفيه: «فلما رآني وَلَّى عَنِّي ذاهبًا، فلحقتُه، فجعلتُ أقول له: ألا تستحي؟ ألستَ عربِيًّا؟ ألا تَثْبُتُ؟» وفيه «انطلقْ إلى رسولِ الله، فأقرِئْه مني السلام، وقل له: يقول لك: استغفرْ لي» .\nورأيتُ في كتاب البخاري «فوقَ كثير من خَلْقِكَ وأمَنِّ الناسِ (١)» وقد ضبطها وقَيَّدها، وذلك بخلاف الوارد في الكتب (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأَثْبَتَهُ) أي: حَبَسه بالطعنة التي طعنها، أو الرمية.\n(فنزا) نزا منه الماء، أي: وثب، يعني: خرج الماء من جرحه.\n(على سرير مرْمَل) سريرُ مُرمَل: قد نُسِجَ وجهه بالسَّعَف، يقال: أرمَلتُ النّسج أرمُلُه: إذا باعَدْتَ بين الأشياء المنسوج بها، فهو مُرمَل، ورماله: ما نسج في وجهه من ذلك، ويقال: رَملتُهُ لغة في أرْمَلتُهُ، ورمَّلته: ⦗٤١٢⦘ شدد للكثرة، والرمال - بكسر الراء - بمعنى مرمول، وهو جمع رمل، كقوله تعالى: ﴿هذا خَلْقُ الله﴾ أي: مخلوقه.\n_________\n(١) الذي في نسخ البخاري المطبوعة: فوق كثير من خلقك من الناس.\n(٢) رواه البخاري ٨ / ٣٤ و٣٥ في المغازي، باب غزوة أوطاس، وفي الجهاد، باب نزع السهم من البدن، وفي الدعوات، باب الدعاء عند الوضوء، ومسلم رقم (٢٤٩٨) في فضائل الصحابة، باب من فضائل أصحاب الشجرة أهل بيعة الرضوان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٤١، ٥/١٩٧، ٨/١٠١) قال: حدثنا محمد بن العلاء. ومسلم (٧/١٧٠) قال: حدثنا عبد الله بن بَرَّاد أبو عامر الأشعري. وأبو كُريب محمد بن العلاء. والنسائي في الكبرى (تحفة الأشراف) (٩٠٤٦) عن موسى بن عبد الرحمن المسروقي.\nثلاثتهم - أبو كريب محمد بن العلاء، وأبو عامر، وموسى بن عبد الرحمن - عن أبي أسامة، عن بُريد بن عبد الله بن أبي بُردة، عن أبي بُردة، فذكره.","vol":"8","page":410},{"text":"<span data-type=\"title\" id=toc-1329>غزوة الطائف</span>\nقال البخاري: في شوال سنة ثمان، قاله موسى بن عقبة.\n٦١٧٤ - (خ م) عبد الله بن عمر - ﵄ - قال: «لما حَاصَرَ رسولُ الله - ﷺ -[أهل] الطائف، فلم يَنَلْ منهم شيئًا، قال: إنَّا قَافِلون غدًا إن شاء الله، فَثَقُلَ عليهم، وقالوا: نذهب ولا نفتحه، وقال مرة: «نَقْفُلُ»، فقال: اغْدُوا على القتال، فَغَدَوْا، فأصابهم جِراح، فقال: إنَّا قَافلون غدًا إن شاء الله، فأعجبهم، فضحكَ النبيُّ - ﷺ-»، وقال سفيان مرة: «فتبسَّم» .\nوفي رواية نحوه، وفيه «فقالوا: لا نبرحُ أو نفتحها» وفيه: «فقاتَلوهم قِتالًا شديدًا، وكَثُر فيهم الجراحاتُ ...» الحديث.\nقال الحميديُّ: أخرج البخاري هذه الرواية الثانية في «كتاب الأدب»، عن قتيبة، وقال فيه: عن عبد الله بن عمر، وأخرجه هو ومسلم في المغازي - يعني الرواية الأولى- وفيه عندهما: عن عبد الله بن عمرو، والحديث من حديث ابن عُيينة، وقد اختُلف فيه عليه، منهم مَن قال عنه هكذا، ومنهم من رواه [عنه] بالشك، وأخرجه البُرْقاني، وقال: «عبد الله بن عمر» أصح، وهكذا أخرجه أبو مسعود في مسند ابن عمر. ⦗٤١٣⦘\nقلتُ: والذي رأَيتُه في كتاب البخاري وكتاب مسلم اللَّذَيْن قرأتُهما «عبد الله بنُ عُمَر»، ولم أجد فيهما «ابن عمرو»، ولعلّ الذي كان عند الحميديِّ هو ابنُ عَمْرو، والله أعلم (١) .\n_________\n(١) رواه البخاري ٨ / ٣٦ في المغازي، باب غزوة الطائف، وفي الأدب، باب التبسم والضحك، وفي التوحيد، باب في المشيئة والإرادة وما تشاؤون إلا أن يشاء الله، ومسلم رقم (١٧٧٨) في الجهاد، باب غزوة الطائف، وانظر ما قاله الحافظ في \" الفتح \" ٨ / ٣٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٠٦) . وأحمد (٢/١١) (٤٥٨٨) . والبخاري (٥/١٩٨) قال: حدثنا علي بن عبد الله. وفي (٥/١٩٨، ٨/٢٨) قال: قال الحميدي. وفي (٨/٢٨) قال: حدثنا قُتَيبة بن سعيد، وفي (٩/١٧٢) قال: حدثنا عبد الله بن محمد. ومسلم (٥/١٦٩) قال: حدثنا أبو بكر بن أبي شيبة، وزُهير بن حرب، وابن نُمير. والنسائي في الكبرى الورقة (١١٥- أ، ١١٩ - ب) قال: أخبرنا عبد الجبار بن العلاء.\nتسعتهم - الحميدي، وأحمد، وعلي بن عبد الله، وقتيبة، وعبد الله بن محمد، وأبو بكر بن أبي شبية، وزهير بن حرب، وابن نُمير، وعبد الجبار بن العلاء - عن سفيان بن عيينة، قال: حدثنا عمرو، عن أبي العباس الشاعر الأعمى، فذكره.\n(*) في رواية الحميدي، وأحمد: «عن عبد الله بن عمر» زاد أحمد: قيل لسفيان: «ابن عَمرو» قال: لا. «ابن عُمر» .","vol":"8","page":412},{"text":"٦١٧٥ - (د) عثمان بن أبي العاص - ﵁ - «أن وَفْدَ ثقيف لما قَدِموا على رسولِ الله - ﷺ- أنْزَلهم المسجدَ، ليكون أرقَّ لقلوبهم، فاشترطوا عليه أن لا يُحسروا، ولا يُعْشَرُوا، ولا يُجَبُّوا، فقال رسولُ الله - ﷺ -: لكم أن لا تُحْشَروا، ولا تُعْشَروا، ولا خير في دِين ليس فيه ركوع» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُحْشَروا) بمعنى يُجمَعوا، والمراد به: جمعهم إلى الجهاد، والنفير إليه.\n(يُعْشَروا) أي: يؤخذ عشور أموالهم صدقة.\n(يُجَبُّوا) أصل التجبية: أن يقوم الإنسان قيام الراكع، وقيل: هو أن يضع يده على ركبتيه وهو قائم، وقيل: هو أن يَنْكَبَّ على وجهه باركًا، ⦗٤١٤⦘ وهو السجود، والمراد بقولهم: «لا يجبُّوا» أنهم لا يُصَلُّون، ولفظ الحديث يدل على الركوع، لأنه - ﷺ- قال لهم في الجواب: «ولا خير في دِين ليس فيه ركوع» .\n_________\n(١) رقم (٣٠٢٦) في الخراج والإمارة، باب ما جاء في خبر الطائف، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢١٨، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: تقدم تخريجه.","vol":"8","page":413},{"text":"٦١٧٦ - (د) وهب [بن منبه] قال: «سألتُ جابرًا عن شأن ثَقِيف إذْ بايعتْ؟ قال: اشترطتْ أن لا صدقة عليها ولا جهادَ، وأنه سمع النبيَّ - ﷺ - بعد ذلك يقول: سيتصدَّقون، ويجاهدون إذا أسلموا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أن لا صدقة عليها ولا جهاد) قال الخطابي: ويشبه أن يكون إنما سمح لهم بترك الجهاد والصدقة، لأنهما لم يكونا بعدُ واجبين في العاجل، لأن الصدقة إنما تجب بالقضاء للحول، والجهاد إنما يجب بحضور [العدو]، فأما الصلاة: فهي راتبة كل يوم وليلة، فلم يَجُزْ أن يشترطوا تركها، وقد سئل جابر بن عبد الله عن اشتراط ثقيف أن لا صدقة عليها ولا جهاد؟ فقال: «علم أنهم سيتصدقون ويجاهدون إذا أسلموا» .\n_________\n(١) رقم (٣٠٢٥) في الخراج والإمارة، باب ما جاء في خبر الطائف، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٣/٣٤١) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا أبو الزبير، فذكره.\nوعن وَهب بن مُنَبِّه، قال: سألت جابرا عن شأن ثقيف إذ بايعت، قال: «اشْتَرَطَتْ على النَّبيِّ -ﷺ- أن لا صدقة عليها ولا جهاد» .\nوأنه سمع النبي -ﷺ- بعد ذلك يقول: «سيتصدقون، ويجاهدون إذا أسلموا» .\nأخرجه أبو داود (٣٠٢٥) قال: حدثنا الحسن بن الصباح، قال: حدثنا إسماعيل -يعني ابن عبد الكريم- قال: حدثني إبراهيم - يعني ابن عقيل بن منبه- عن أبيه، عن وهب، فذكره.","vol":"8","page":414},{"text":"بعث خالد بن الوليد إلى بني جَذِيمة\n٦١٧٧ - (خ س) عبد الله بن عمر - ﵄ - قال: «بعثَ ⦗٤١٥⦘ النبيُّ - ﷺ - خالدَ بنَ الوليد إلى بني جَذِيمةَ، فدعاهم إِلى الإسلام، فلم يُحسِنُوا أن يقولوا: أسْلَمْنا، فجعلوا يقولون: صَبَأْنَا، صَبَأْنَا، فجعل خالد بن الوليد يقتل ويأسر، ودفع إلى كُلِّ رجل مِنَّا أسيرَهُ، فقلتُ: والله، لا أقتلُ أسيري، ولا يَقْتُلُ رجل من أصحابي أسيرَهُ، حتى قَدِمْنا على رسولِ الله - ﷺ -، وذكرناه، فرفع يَدَيْهِ، فقال: اللهم إِني أبْرَأْ إليك مما صنع خالد - مرتين -» . أخرجه البخاري والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صبأنا) صبأ: إذا خرج من دين إلى دينٍ غيره.\n_________\n(١) رواه البخاري ٨ / ٤٦ في المغازي، باب بعث النبي ﷺ خالد بن الوليد إلى بني جذيمة، وفي الأحكام، باب إذا قضى الحاكم بجور أو خلاف أهل العلم فهو رد، والنسائي ٨ / ٢٣٧ في آداب القضاة، باب الرد على الحاكم إذا قضى بغير الحق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٥٠) (٦٣٨٢) قال: حدثنا عبد الرزاق. وعبد بن حميد (٧٣١) قال: أخبرنا عبد الرزاق، والبخاري (٥/٢٠٣، ٩/٩١) قال: حدثنا محمود، قال: حدثنا عبد الرزاق. (ح) وحدثني نعيم، قال: أخبرنا عبد الله، والنسائي (٨/٢٣٦) قال: أخبرنا زكريا بن يحيى، قال: حدثنا عبد الأعلى بن حماد، قال: حدثنا بشر بن السَّريّ، قال: حدثنا عبد الله بن المبارك. (ح) وأنبأنا أحمد بن علي بن سعيد، قال: حدثنا يحيى بن معين، قال: حدثنا هشام بن يوسف، وعبد الرزاق، وفي الكبرى (الورقة ١١٥- أ) قال: أخبرنا نوح بن حبيب القُومَسي، قال: حدثنا عبد الرزاق.\nثلاثتهم - عبد الرزاق، وابن المبارك، وهشام - عن معمر، عن الزهري، عن سالم، فذكره.","vol":"8","page":414},{"text":"سرية عبد الله بن حُذافة السهمي، وعلقمة بن محرز المدلجي، ويقال: إنها سَرِيَّة الأنصار.\n٦١٧٨ - (خ م د س) علي بن أبي طالب - ﵁ - قال: «بعثَ النبيُّ - ﷺ - سَرِيَّة، واستعملَ عليهم رجلًا من الأنصار، وأمرهم أن يُطيعوه، فغضب، فقال: أليس أَمَرَكُم رسولُ الله - ﷺ- أن تُطيعوني؟ قالوا: بلى، قال: فَاجْمَعوا حطبًا، فجمعوا، قال: أوْقِدُوا نارًا، فأوقَدُوها ⦗٤١٦⦘ فقال: ادخلوها، فَهَمُّوا، وجعل بعضُهم يمسك بعضًا، ويقولون: فرَرْنا إلى النبيِّ - ﷺ - من النار، فما زالوا حتى خَمَدَتِ النارُ، فسكن غضبُه، فبلغ النبيَّ - ﷺ – فقال: لو دخلوها ما خرجوا منها إلى يوم القيامة، الطاعةُ في المعروف» وفي رواية «لا طاعةَ في معصية الله، إِنما الطاعةُ في المعروف» . أخرجه البخاري ومسلم وأبو داود.\nوأخرجه النسائي نحوه، وفيه: «فذكروا ذلك للنبيِّ - ﷺ - فقال للذين أرادوا أن يدخلوها: لو دخلتموها لم تزالوا فيها إلى يوم القيامة، وقال للآخَرِين خيرًا - وفي رواية: قَولًا حسنًا - وقال: لا طاعة في معصية الله، إنما الطاعةُ في المعروف» (١) .\n_________\n(١) رواه البخاري ٨ / ٤٧ و٤٨ في المغازي، باب سرية عبد الله بن حذافة السهمي وعلقمة بن محرز المدلجي، وفي الأحكام، باب السمع والطاعة للإمام ما لم تكن معصية، وفي خبر الواحد، باب ما جاء في إجازة خبر الواحد الصدوق في فاتحته، ومسلم رقم (١٨٤٠) في الإمارة، باب وجوب طاعة الأمراء في غير معصية وتحريمها في المعصية، وأبو داود رقم (٢٦٢٥) في الجهاد، باب في الطاعة، والنسائي ٧ / ١٥٩ في البيعة، باب جزاء من أمر بمعصية فأطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٨٢) (٦٢٢) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وفي (١/٩٤) (٧٢٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن زُبيد الإيامي. وفي (١/١٢٤) (١٠١٨) قال: حدثنا وكيع، قال: حدثنا الأعمش. وفي (١/١٢٩) (١٠٦٥) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن زبيد. والبخاري (٥/٢٠٣) قال: حدثنا مسدد، قال: حدثنا عبد الواحد، قال: حدثنا الأعمش. وفي (٩/٧٨) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، قال: حدثنا الأعمش. وفي (٩/١٠٩) قال: حدثنا محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة، عن زبيد. ومسلم (٦/١٥، ١٦) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن زبيد، (ح) وحدثنا محمد بن عبد الله بن نمير، وزهير بن حرب، وأبو سعيد الأشج، قالوا: حدثنا وكيع، قال: حدثنا الأعمش. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع وأبو معاوية، عن الأعمش.\nوأبو داود (٢٦٢٥) قال: حدثنا عمرو بن مرزوق، قال: أخبرنا شعبة، عن زبيد. وعبد الله بن أحمد (١/١٣١) (١٠٩٥) قال: حدثنا عبيد الله بن عمر القواريري، قال: حدثنا ابن مهدي، عن سفيان، عن زبيد. والنسائي (٧/١٥٩) . وفي الكبرى (الورقة ١١٧-أ) قال: أخبرنا محمد بن المثنى ومحمد بن بشار، قالا: حدثنا محمد، قال: حدثنا شعبة عن زبيد الإيامي، وفي الكبرى أيضا. قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود، عن شعبة، عن منصور، والأعمش.\nثلاثتهم - الأعمش، وزبيد، ومنصور - عن سعد بن عُبيدة، عن أبي عبد الرحمن، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"8","page":415},{"text":"<span data-type=\"title\" id=toc-1331>بعث أبي موسى ومعاذ إلى اليمن قبل حَجَّة الوداع</span>\n٦١٧٩ - (خ م د س) أبو موسى الأشعري - ﵁ - قال: «بعثني رسولُ الله - ﷺ - ومعاذًا إلى اليمن، فقال: ادْعُوَا الناس، وبَشِّرا ولا تُنَفِّرا، ويَسِّرا ولا تُعسِّرا، وتطاوعا ولا تختلفا، قال: فقلتُ: ⦗٤١٧⦘ يا رسولَ الله، أفْتِنَا في شَرَابَيْن، كنا نَصنعُهما باليمن: البِتْعُ، وهو من العسل يُنْبَذُ حتى يَشْتَدَّ، والمِزْرُ، وهو من الذُّرَة والشعيرِ يُنْبَذُ حتى يشتدَّ، قال: وكان رسولُ الله - ﷺ- قد أُعطي جوامع الكلم بخواتمه، فقال: أنهى عن كل مُسْكر أسْكَر عن الصلاة - وفي رواية: فقال - ﷺ -: كُلُّ مسكر حرام - قال: فَقَدِمْنا اليمن، وكان لكل واحد منا قُبَّة نزلها على حِدَة، فأتى مُعاذ أبا موسى - وكانا يتزاوران - فإذا هو جالس في فِنَاء قبَّتِهِ، وإذا يهوديّ قائمًا عنده، يريد قتله، فقال: يا أبا موسى، ما هذا؟ قال: كان يهوديًا فأسلم، ثم رجع إلى يهوديته، فقال: ما أنا بجالس حَتى تَقْتُلَه، فقتَله، ثم جلسا يتحدَّثان، فقال معاذ: يا أبا موسى، كيف تقرأُ القرآن؟ قال: أتَفَوَّقُه تَفَوُّقًا: على فراشي، وفي صلاتي، وعلى راحلتي، ثم قال أبو موسى لمعاذ: كيف تقرأُ أنتَ؟ قال: سأُنَبِّئُك بذلك، أمَّا أنا: فأنام، ثم أقوم فأقرأ، فأحْتَسِبُ في نومتي ما أحْتَسِبُ في قَومتي» .\nوفي رواية: قال أبو موسى: «أقبلتُ إلى النبيِّ - ﷺ - ومعي رجلان من الأشعريين، أحدُهما عن يميني، والآخَرُ عن شِمالي، فكلاهما سأل العملَ، والنبيُّ - ﷺ - يَسْتَاكُ، فقال: ما تقول يا أبا موسى - أو يا عبد الله بنَ قيس -؟ قال: فقلتُ: والذي بعثك بالحق، ما أطْلَعَاني على ما في أنفسهما، وما شَعرتُ أنهما يطلبان العمل، قال: فكأني أنظر إلى ⦗٤١٨⦘ سِواكه تحت شَفَتِهِ وقد قَلَصَتْ، فقال لي: لن - أو لا - نستعمل على عملنا مَن أراده، ولكن اذهب أنت يا أبا موسى - أو يا عبد الله بنَ قيس - فبعثه على اليمن، ثم أتْبَعه معاذَ بن جبل ... ثم ذكر قصَّة اليهوديِّ الذي أسلم ثم ارتدَّ» وزاد فيه «قال: لا أجلس حتى يقتل، قضاءُ الله ورسوله» ثم قولهما في قيام الليل، وليس فيه ذِكْر الأشربة. أخرجه البخاري ومسلم.\nوأخرجه البخاري مرسلًا عن أبي بُردة، قال: «بعثَ رسولُ الله - ﷺ - أبا موسى، ومعاذَ بنَ جبل إلى اليمن، قال: وبعثَ كلَّ واحد منهما على مِخْلاف، قال: واليمنُ مخلافان، ثم قال: يَسِّرا ولا تُعسِّرا، وَبَشِّرا ولا تُنَفِّرا، فانْطلق كلُّ واحد منهما إلى عمله، قال: وكان كلُّ واحد منهما إذا سار في أرضه [وكان] قريبًا من صاحبه أحدثَ به عهدًا، فسلَّم عليه، فسار معاذ في أرضه قريبًا من صاحبه أبي موسى، فجاء يسير على بغلته حتى انتهى إليه، وإذا هو جالس وقد اجتمع إليه الناس، وإذا رجل عنده قد جُمعت يداه إلى عُنُقه، فقال له معاذ: يا عبد الله بنَ قيس: أيَّمَ (١) هذا؟ قال: هذا رجل كفر بعد إسلامه، قال: لا أنزل حتى يُقتَل، قال: إنما جيء به لذلك، فانْزِل، قال: ما أنْزِل حتى يُقتَلَ، فأمر به فَقُتِلَ، ثم نزل، فقال: يا عبد الله، ⦗٤١٩⦘ كيف تقرأُ القرآن؟ قال: أتَفَوَّقُه تَفَوُّقًا، قال: فكيف تقرأُ أنتَ يا معاذُ؟ قال: أنام أول الليل، فأقوم، وقد قضيتُ جُزْئي من النوم، فأْقرأُ ما كتب الله لي، فأحْتَسِبُ نومتي كما أحتسبُ قَوْمَتي» .\nوأخرج أبو داود رواية البخاري والرواية الثانية، وأخرج النسائي الرواية الثانية إلى قوله: «ثم أتبعه معاذَ بنَ جبل» (٢) .\nوقد تقدَّم لهذا الحديث روايات بنحوها طويلة وقصيرة، بعضها في «كتاب الخلافة»، من حرف الخاء، وبعضها في «كتاب الحدود» من حرف الحاء، وبعضُها في غير ذلك.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (على حِدَة) قعد كل واحد من الجماعة على حدة: إذا قعد منفردًا.\n(أتفوَّقه تَفَوُّقًا) أتَفَوَّقُ القرآنَ تَفَوُّقًا، أي: أقرؤه شيئًا بعد شيء، ووقتًا بعدَ وقت، من فُوَاق الناقة، وهو أن تُحلبَ، ثم تتركَ ساعة حتى تدرَّ، ثم تحلب. ⦗٤٢٠⦘\n(المِخلاف) في اليمن: كالرُّستاق، ولكلِّ مخلاف في اليمن: اسم يعرَف به.\n(أيَّم هذا) أي: أيُّ شيء هذا؟ فحذف ألف «ما» تخفيفًا.\n_________\n(١) قال الحافظ في \" الفتح \": قوله: أيم، بفتح الميم، وترك إشباعها لغة، وأخطأ من ضمها، وأصله: \" أي \" الاستفهامية، دخلت عليها \" ما \" وقد سمع: أيم هذا، بالتخفيف، مثل أيش هذا، فحذفت الألف من أيم، والهمزة من أيش.\n(٢) رواه البخاري ٨ / ٤٩ في المغازي، باب بعث أبي موسى ومعاذ بن جبل إلى اليمن قبل حجة الوادع، وفي الإجارة، باب في الإجارة، وفي استتابة المرتدين، باب حكم المرتد والمرتدة، وفي الأحكام، باب ما يكره من الحرص على الإمارة، وباب الحاكم يحكم بالقتل على من وجب عليه دون الإمام الذي فوقه، ومسلم رقم (١٧٣٣) في الإمارة، باب النهي عن طلب الإمارة والحرص عليها، وفي الأشربة، باب بيان أن كل مسكر خمر، وأن كل خمر حرام، وأبو داود رقم (٤٣٥٤) و(٤٣٥٥) و(٤٣٥٦) و(٤٣٥٧) في الحدود، باب الحكم فيمن ارتد، والنسائي ١ / ١٠ في الطهارة، باب هل يستاك الإمام بحضرة رعيته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":416},{"text":"٦١٨٠ - (خ م د ت س) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ - لمعاذِ بنِ جبل - حين بعثه إلى اليمن -: «إنك ستأتي قومًا أهلَ كتاب، فإذا جئتَهم فَادْعُهم إلى أن يشهدوا أن لا إِله إلا الله، وأنَّ محمدًا رسولُ الله، فإن هم أطاعوا لك بذلك، فأخْبِرْهم أنَّ الله قد فرض عليهم خمس صلوات في كُلِّ يوم وليلة، فإن هم أطاعوا لك بذلك، فأخبرهم أن الله قد فَرَضَ عليهم صدقة تُؤخَذُ من أغنيائهم فتردُّ على فقرائهم، فإن هم أطاعوا لك بذلك فإيَّاك وكرائمَ أموالهم، واتَّقِ دعوةَ المظلوم، فإنه ليس بينها وبين الله حِجَاب» .\nوفي رواية قال له: «إنَّك تَقْدَمُ على قوم من أهلِ الكتاب، فليكُنْ أوَّلَ ما تدعوهم إليه: عبادةُ الله ﷿، فإذا عرفوا الله فأخبرهم: أن الله قد فَرَضَ عليهم خَمْسَ صلوات في يومهم وليلتهم، فإذا فعلوا فأخبرهم: أن الله قد فرض عليهم زكاة ...» وذكره. أخرجه الجماعة إلا الموطأ (١) . ⦗٤٢١⦘\nقال الحميديُّ: وقد جعل بعضُ الرواة هذا الحديث عن ابن عباس عن معاذ.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كرائم أموالهم) كرائم الأموال: خيارها ونفائسها، وهي التي تَكْرُم على أصحابها.\n_________\n(١) رواه البخاري ٨ / ٥١ في المغازي، باب بعث أبي موسى ومعاذ إلى اليمن قبل حجة الوداع، وفي الزكاة، باب وجوب الزكاة، وباب لا تؤخذ كرائم أموال الناس في الصدقة، وباب أخذ ⦗٤٢١⦘ الصدقة من الأغنياء وترد في الفقراء، وفي المظالم، باب الاتقاء والحذر من دعوة المظلوم، وفي التوحيد، باب ما جاء في دعاء النبي ﷺ أمته إلى توحيد الله ﵎، ومسلم رقم (١٩) في الإيمان، باب الدعاء إلى الشهادتين وشرائع الإسلام، وأبو داود رقم (١٥٨٤) في الزكاة، باب زكاة السائمة، والترمذي رقم (٦٢٥) في الزكاة، باب ما جاء في كراهية أخذ خيار المال في الصدقة، والنسائي ٥ / ٥٢ و٥٥ في الزكاة، باب وجوب الزكاة، وباب إخراج الزكاة من بلد إلى بلد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٣٣٣) (٢٠٧١) قال: حدثنا وكيع. والدارمي (١٦٢٢، ١٦٣٨) قال: حدثنا أبو عاصم. والبخاري (٢/١٣٠، ٩/١٤٠) قال: حدثنا أبو عاصم الضحاك بن مخلد. وفي (٢/١٥٨) قال: حدثنا محمد، قال: أخبرنا عبد الله. وفي (٣/١٦٩) قال: حدثنا يحيى بن موسى، قال: حدثنا وكيع. وفي (٥/٢٠٥) قال: حدثني حبان، قال: أخبرنا عبد الله. ومسلم (١/٣٨) قال: حدثنا ابن أبي عمر، قال: حدثنا بشر بن السري، (ح) وحدثنا عبد بن حُميد، قال: حدثنا أبو عاصم، وأبو داود (١٥٨٤) قال: حدثنا أحمد بن حنبل، قال: حدثنا وكيع. وابن ماجة (١٧٨٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع بن الجراح، والترمذي (٦٢٥، ٢٠١٤) قال: حدثنا أبو كريب، قال: حدثنا وكيع. والنسائي (٥/٢) قال: أخبرنا محمد بن عبد الله بن عمار الموصلي، عن المُعافي. وفي (٥/٥٥) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا وكيع، وابن خزيمة (٢٢٧٥) قال: حدثنا محمد بن بشار، وعبد الله بن إسحاق الجوهري، قالا: حدثنا أبو عاصم. وفي (٢٣٤٦) قال: حدثنا محمد بن عبد الله بن المبارك المخرمي، قال: حدثنا وكيع (ح) وحدثنا جعفر بن محمد، قال: حدثنا وكيع.\nخمستهم - وكيع، وأبو عاصم، وعبد الله، وبشر بن السِّريّ، والمعافى - عن زكريا بن إسحاق المكي.\n٢ - وأخرجه البخاري (٢/١٤٧) قال: حدثنا أمية بن بسْطَام، قال: حدثنا يزيد بن زُريع، قال: حدثنا رَوح ابن القاسم. وفي (٩/١٤٠) قال: حدثني عبد الله بن أبي الأسود، قال: حدثنا الفضل بن العلاء. ومسلم (١/٣٨) قال: حدثنا أمية بن بسطام العيشي، قال: حدثنا يزيد بن زُريع، قال: حدثنا روح - وهو ابن القاسم - كلاهما - روح، والفضل - عن إسماعيل بن أمية.\nكلاهما - زكريا بن إسحاق، وإسماعيل بن أمية - عن يحيى بن عبد الله بن صيفي، عن أبي مَعبد مولى ابن عباس، فذكره.\n(*) أخرجه مسلم (١/٣٧) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، وإسحاق بن إبراهيم، جميعا عن وكيع. قال أبو بكر: حدثنا وكيع، عن زكريا بن إسحاق، قال: حدثني يحيى بن عبد الله بن صيفي، عن أبي معبد، عن ابن عباس، عن معاذ بن جبل (قال أبو بكر: ربما قال وكيع: عن ابن عباس، أن معاذا قال:) بعثني رسول الله -ﷺ- ... الحديث. وهذا ظاهره أنه من مسند معاذ بن جبل. وقد ذكره المِزّي في تحفة الأشراف في مسند ابن عباس ولم يذكره في مسند معاذ بن جبل. وقد علق ابن حجر على ذلك في (النكت الظراف على تحفة الأشراف) بتعقيب جيد، مفاده أن رواية أبي بكر بن أبي شيبة وحدها هي من مسند معاذ.","vol":"8","page":420},{"text":"٦١٨١ - (خ) عمرو بن ميمون - ﵀ -: أن النبيَّ - ﷺ- بَعَثَ معاذًا إلى اليمن، فقرأ معاذ في صلاة الصبح سورةَ النساء، فلما قال: ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيمَ خَليلًا﴾ [النساء: ١٢٥] قال رجل خلفَهُ: قَرَّتْ عَيْنُ أمِّ إبراهيم. أخرجه البخاري (١) .\n_________\n(١) ٨ / ٥١ في المغازي، باب بعث أبي موسى ومعاذ بن جبل إلى اليمن قبل حجة الوداع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":421},{"text":"بعث علي بن أبي طالب، وخالد بن الوليد إلى اليمن\n<span data-type=\"title\" id=toc-1333>قبل حجة الوداع</span>\n٦١٨٢ - (خ) أبو إسحاق [السبيعي] قال: سمعتُ البراءَ - رضي الله ⦗٤٢٢⦘ عنه - يقول: «بَعَثَنا رسولُ الله - ﷺ - مع خالدِ بنِ الوليد، ثم بعثَ عليًّا بعد ذلك مكانَهُ، فقال: مُرْ أصحابَ خالد: مَنْ شاءَ منهم أن يُعَقِّبَ معك فَلْيُعَقِّبْ، ومَن شاء فَلْيُقْبِلْ، فكنتُ فيمن عَقَّبَ معه، قال: فَغَنِمْتُ أوَاقِيَّ ذواتِ عَدَد» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أن يعقّب) إذا غزا الإنسان، ثم ثَنَّى من سنته مرة أخرى، قيل: قد عَقَّب، ويقال: تعقيبةٌ خير من غزوة.\n_________\n(١) ٨ / ٥٢ في المغازي، باب بعث علي بن أبي طالب، وخالد بن الوليد ﵄ إلى اليمن قبل حجة الوداع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه البخاري (٥/٢٠٦) قال: حدثني أحمد بن عثمان، قال: حدثنا شُرَيْح بن مَسْلمة، قال: حدثنا إبراهيم بن يوسف بن إسحاق بن أبي إسحاق، قال: حدثني أبي.\n٢ - وأخرجه أبو داود (١٧٩٧)، والنسائي (٥/١٤٨) قال: أخبرني معاوية بن صالح. وفي (٥/١٥٧) قال: أخبرني أحمد بن محمد بن جعفر. ثلاثتهم - أبو داود، ومعاوية، وأحمد بن محمد - قالوا: حدثنا يحيى بن معين، قال: حدثنا حجاج، قال: حدثنا يونس.\nكلاهما - يوسف، ويونس - عن أبي إسحاق، فذكره.","vol":"8","page":421},{"text":"٦١٨٣ - (خ) بريدة - ﵁ - قال: «بعثَ رسولُ الله - ﷺ - عليًّا إلى خالد لِيَقْبِضَ الخُمس، فقبضه منه، فاصْطَفى عليّ منها سَبِيَّة فأصْبَح وقد اغتسل ليلًا، وكنتُ أُبغِض عليًّا، فقلتُ لخالد (١): ألا ترى ⦗٤٢٣⦘ إلى هذا؟ فلما قَدِمْنا على رسول الله - ﷺ - ذكرتُ ذلك له، فقال: يا بُريدة، أتُبْغِضُ عليًّا؟ قلتُ: نعم، قال: لا تُبْغِضْه فإن له في الخمس أكثرَ من ذلك» أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاصطفى) الاصطفاء: الاختيار، وأراد به: ما يأخذه رئيس الجيش لنفسه خاصة، وهو افتعال من صَفوة الشيء، أي: خياره وخالصه.\n(سَبِيَّة) السَّبيةُ: الأمة التي قد سُبيتْ.\n_________\n(١) لفظة البخاري هكذا: بعث رسول الله ﷺ عليًا إلى خالد ليقبض الخمس، وكنت أبغض عليًا وقد اغتسل، فقلت لخالد ... الخ. قال الحافظ في \" الفتح \": هكذا وقع عنده - يعني البخاري - مختصرًا، وقد أورده الإسماعيلي من طرق إلى روح بن عبادة الذي أخرجه البخاري من طريقه، فقال في سياقه: بعث عليًا إلى خالد ليقسم الخمس، وفي رواية له: ليقسم الفيء، فاصطفى علي منه لنفسه سبيئة، أي جارية من السبي، وفي رواية له: فأخذ منه جارية، ثم أصبح يقطر رأسه، فقال خالد لبريدة: ألا ترى ما صنع هذا؟ فقال بريدة: وكنت أبغض عليًا، اهـ. أقول: ولعل الزيادة التي في حديثنا من الحميدي.\n(٢) ٨ / ٥٢ و٥٣ في المغازي باب بعث علي بن أبي طالب وخالد بن الوليد ﵄ إلى اليمن قبل حجة الوداع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.","vol":"8","page":422},{"text":"٦١٨٤ - (ت) البراء بن عازب - ﵁ - أن رسولَ الله - ﷺ - «بعث إلى اليمن جيشين، وأمَّر على أحدهما عليًّا، وعلى الآخر خالدًا، وقال: إذا كان القتالُ فَعليّ، قال: فَافْتَتَح عليّ حِصْنًا، فأخذ منه جارية، قال: فكتبَ معي خالد إلى رسول الله - ﷺ - يُخبره، قال: فلما قَدِمْتُ على رسولِ الله - ﷺ -، وقرأ الكتابَ، رأيتُه يتغيّر لونُه، فقال: ما ترى في رجل يُحِبُّ الله ورسولَه، ويُحبُّهُ الله ورسولُه؟ فقلت: أعوذ بالله من غضب الله ومن غضب رسولهِ، وإنما أنا رسول، فسكتَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٠٤) في الجهاد، باب ما جاء فيمن يستعمل على الحرب، من حديث الأحوص بن جواب عن يونس بن أبي إسحاق السبيعي عن أبي إسحاق السبيعي عن البراء ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث الأحوص بن جواب، قال: وفي الباب عن ابن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل التحسين: أخرجه الترمذي (١٧٠٤) (٣٧٢٥) قال: حدثنا عبد الله بن أبي زياد، قال: حدثنا الأحوص بن جَوَّاب أبو الجواب، عن يونس بن أبي إسحاق، عن أبي إسحاق، فذكره.\nقال الترمذي: غريب، لا نعرفه إلا من حديث الأحوص بن جواب.\nقلت: والأحوص صدوق يهم.","vol":"8","page":423},{"text":"<span data-type=\"title\" id=toc-1334>غزوة ذي الخَلَصة</span>\n٦١٨٥ - (خ م د) جرير بن عبد الله البجلي - ﵁ - قال: «كان بَيْت في الجاهلية يُقال له: ذُو الخَلَصة، والكعبةُ اليمانيَةُ، والكعبةُ الشاميّة، فقال لي النبيُّ - ﷺ -: ألا تُرِيحُني من ذي الخَلَصَة؟ فَنَفَرْتُ في مائة وخمسين راكبًا، فكسرناه، وقتلنا من وَجَدْنا عنده، فأتيتُ النبيَّ - ﷺ -، فأخبرتُه، فدعا لنا ولأحْمَسَ» .\nوفي رواية قال جرير: قال لي النبيُّ - ﷺ - «ألا تُريحني من ذي الخَلَصة؟ - وكان بيتًا في خَثْعَمَ يسمى كعبةَ اليمانية - فانطلقتُ في خمسين ومائةِ فارس من أحْمَسَ، وكانوا أصحابَ خَيْل، وكنتُ لا أَثْبُتُ على الخيل، فضربَ في صدري، حتى رأيتُ أثَر أصابعه في صدري، وقال: اللهم ثَبِّتْه، واجعله هاديًا مَهْدِيًّا، فانطلق إليها وكَسرها وحَرَّقها، ثم بعثَ إلى رسول الله - ﷺ -، فقال رسولُ جرير: والذي بعثكَ بالحق، ما جئتُك حتى تركتُها كأنها جَمل أَجْرَبُ، قال: فباركَ في خيلِ أحْمَسَ ورجالها خمس مرّات» .\nوفي أخرى مثله، وقال: «فما وَقَعْتُ عن فرس بعدُ، قال: وكان ذُو الخَلَصَة بيتًا باليمن لِخَثْعَمَ وبَجِيلةَ، فيه نُصُب تُعْبَدُ، يقال لها: الكعبةُ، قال: فأتاها فحرّقها بالنار وكسرها، قال: ولما قَدِمَ جرير اليمن كان بها رجل يَسْتَقْسِمُ بالأزْلام، فقيل له: إن رسولَ الله - ﷺ - هاهنا، فإن قَدَرَ ⦗٤٢٥⦘ عليك ضَرَبَ عُنُقَكَ، قال: فبينما هو يضرب بها، إِذْ وقف عليه جرير، فقال: لَتَكْسِرَنَّها ولَتَشْهَدَنَّ أَنْ لا إله إلا الله، أو لأضربنَّ عُنُقَكَ، قال: فكسَرها وشهد، ثم بعث جرير رجلًا من أَحْمَسَ، يكنى: أبا أرْطاة إلى النبيِّ - ﷺ - يُبَشِّرُه بذلك، فلما أتى النبيَّ - ﷺ - قال: يا رسول الله، والذي بعثك بالحق، ما جئتُ حتى تركتُها كأنها جَمَل أَجْرَبُ»، قال: «فَبرَّكَ النبيُّ - ﷺ - على خيل أحْمَس ورجالها - خمس مرات» أخرجه البخاري ومسلم.\nوأخرجه أبو داود مختصرًا قال: «قال لي رسولُ الله - ﷺ -: أَلا تُريحني من ذي الخَلَصَة؟ فأتاها فحرّقها، ثم بعثَ رجلًا من أَحْمَس إلى النبيِّ - ﷺ - يبشّره، يكنى: أبا أرْطاة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يستقسم بالأزلام) الأزلام: القداح كانوا يتفاءلون بها عند ما يعرض لهم من الحاجات، كالسفر والزواج وغير ذلك، وكان مكتوب عليها: افعل، لا تفعل، فما خرج منها كان يتبعه: إما أمر، وإما نهي، والاستقسام: ⦗٤٢٦⦘ طلب ما قُسم لهم مما هو مغيب عنهم من خير وشر، وصلاح وفساد.\n(ذو الخَلَصة) الخلصة، قيل: كان اسم صنم لدَوْس، وكان في ذلك البيت، قيل: ذو الخلصة: هو البيت الذي كان لخثعم باليمن، يحجّون إليه تشبيهًا ببيت الله الحرام.\n(جمل أجرب) شبّه ما بها من آثار النار والإحراق بالجمل الأجرب.\n_________\n(١) رواه البخاري ٨ / ٥٥ و٥٦ في المغازي، باب غزوة ذي الخلصة، وفي الجهاد، باب حرق الدور والنخيل، وباب من لا يثبت على الخيل، وباب البشارة في الفتوح، وفي فضائل أصحاب النبي ﷺ، باب ذكر جرير بن عبد الله البجلي، وفي الأدب، باب التبسم والضحك، وفي الدعوات، باب قول الله تعالى: ﴿وصل عليهم﴾، ومسلم رقم (٢٤٧٦) في فضائل الصحابة، باب من فضائل جرير بن عبد الله ﵁، وأبو داود رقم (٢٧٧٢) في الجهاد، باب في بعثة البشراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٨٠١) قال: حدثنا سفيان. وأحمد (٤/٣٦٠) قال: حدثنا يحيى بن زكريا. وفي (٤/٣٦٠) قال: حدثنا يزيد. وفي (٤/٣٦٢) قال: حدثنا يحيى بن سعيد. وفي (٤/٣٦٥) قال: حدثنا وكيع. والبخاري (٤/٧٦) قال: حدثنا مسدد، قال: حدثنا يحيى، وفي (٤/٩١، ٥/٢٠٨) قال: حدثنا محمد بن المثنى، قال: حدثنا يحي. وفي (٥/٢٠٩) قال: حدثنا يوسف بن موسى، قال: أخبرنا أبو أسامة. وفي (٨/٩١) قال: حدثنا علي بن عببد الله، قال: حدثنا سفيان. ومسلم (٧/١٥٧) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير. وفي (٧/١٥٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا محمد بن عباد، قال: حدثنا سفيان (ح) وحدثنا ابن أبي عمر، قال: حدثنا مروان - يعني الفزاري - (ح) وحدثني محمد بن رافع، قال: حدثنا أبو أسامة. وأبو داود (٢٧٧٢) مختصرا قال: حدثنا أبو توبة الربيع بن نافع، قال: حدثنا عيسى والنسائي في عمل اليوم والليلة (٥٢٤) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. وفي فضائل الصحابة (١٩٨) قال: أخبرنا موسى بن عبد الرحمن، قال: حدثنا أبو أسامة. وفي الكبرى «تحفة الأشراف» (٣٢٢٥) عن يوسف بن عيسى، عن الفضل بن موسى جميعهم (سفيان، ويحيى بن زكريا، ويزيد، ويحيي بن سعيد، ووكيع، وأبو أسامة، وجرير، وعبد الله بن نمير، ومروان الفزاري، وعيسى، والفضل بن موسى) عن إسماعيل بن أبي خالد.\n٢ - وأخرجه البخاري (٥/٤٩) قال: حدثنا إسحاق الواسطي. وفي (٥/٢٠٨) قال: حدثنا مسدد. ومسلم (٧/١٥٧) قال: حدثني عبد الحميد بن بيان. ثلاثتهم (إسحاق، وعبد الحميد ومسدد) قال عبد الحميد: أخبرنا، وقال الآخران: حدثنا خالد، قال: حدثنا بيان.\nكلاهما (إسماعيل، وبيان) عن قيس، فذكره.\nزاد أبو أسامة في روايته عند البخاري (٥/٢٠٩): قَالَ وَلَّما قَدِمَ جَرير اليمن، كان بها رجل يستقسم بالأزلام، وفقيل له: إن رسول الله -ﷺ- هاهنا، فإن قدر عليك ضرب عنقك، قال: فبينما هو يضرب بها إذ وقف عليه جرير، فقال: لتكسرنها ولتشهدن أن لا إله إلا الله أو لأضربن عنقك، قال: فكسرها وشهد.","vol":"8","page":424},{"text":"<span data-type=\"title\" id=toc-1335>غزوة ذات السلاسل</span>\nقال البخاري: وهي غزوة لَخْم وجُذَام، قاله إسماعيل بن أبي خالد. وقال ابن إسحاق: عن يزيد (١) عن عروة (٢): هي بلاد بلي (٣) وعُذْرة (٤) وبني القين (٥) وفي نسخة: بني العَنْبَر.\n٦١٨٦ - (خ م) أبو عثمان النهدي «أن رسولَ الله - ﷺ - بعث عمرو بن العاص - ﵁ - على جيش ذات السلاسل، قال: فأتيتُه (٦)، ⦗٤٢٧⦘ فقلت: أَيُّ الناس أحبُّ إِليك؟ قال: عائشةُ، قلتُ: مِنَ الرِّجال؟ قال: أبوها، قلتُ: ثم مَن؟ قال: عمرُ، فعدّ رجالًا، فسكتُّ، مَخَافة أن يجعلني في آخرهم» أخرجه البخاري ومسلم (٧) .\n_________\n(١) كذا في الأصل وفي نسخ البخاري المطبوعة: يزيد، وفي المطبوع من جامع الأصول: بريدة، وهو خطأ، ويزيد: وهو يزيد بن رومان مدني مشهور.\n(٢) هو عروة بن الزبير بن العوام.\n(٣) هو بلي بن عمرو بن الحاف بن قضاعة.\n(٤) هو عذرة بن سعد هذيم بن زيد بن ليث بن سويد بن أسلم بضم اللام ابن الحاف بن قضاعة.\n(٥) بنو القين: قبيلة كبيرة ينسبون إلى القين بن حسر، ويقال: كان له عبد يسمى: القين حضنه فنسب إليه: وكان اسمه النعمان بن حسر بن شيع الله بن أسد بن وبرة بن ثعلب بن حلوان بن عمران بن الحاف بن قضاعة.\n(٦) يعني عمرو بن العاص، وأبو عثمان النهدي سمع من عمرو بن العاص.\n(٧) رواه البخاري ٨ / ٥٩ و٦٠ في المغازي، باب غزوة ذات السلاسل، وفي فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: لو كنت متخذًا خليلا، ومسلم رقم (٢٣٨٤) في فضائل الصحابة، باب من فضائل أبي بكر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأخرجه البخاري (٦/٢ و١٧٢٨) قال: حدثنا محمد بن العلاء. ومسلم (٥/٨٢) قال: حدثنا عبد الله بن براد الأشعري ومحمد بن العلاء الهمداني.\nكلاهما (ابن العلاء، وعبد الله بن براد) قالا: حدثنا أبو أسامة، عن بُريد، عن أبي بردة، فذكره.","vol":"8","page":426},{"text":"<span data-type=\"title\" id=toc-1336>غزوة تَبُوك</span>\n٦١٨٧ - (خ م) أبو موسى الأشعري - ﵁ - قال: «أرسلني أصحابي إلى رسول الله - ﷺ-، أسأله لهم الحُمْلان، إذْ هم معه في جيش العُسْرَة، وهي غزوة تبوك، فقلتُ: يا نبيَّ الله، إنَّ أصحابي أرسلوني إليك لِتَحْمِلَهم، فقال: والله لا أَحْمِلُكم على شيء، وَوَافَقتُه وهو غضبانُ، ولا أشعرُ، فَرَجَعْتُ حزينًا مِن مَنْع رسولِ الله - ﷺ -، ومِن مَخافةِ أن يكونَ رسولُ الله - ﷺ - قد وَجَدَ في نفسه عليَّ، فَرَجَعْتُ إلى أصحابي، فأخبرتُهم الذي قال النبيُّ - ﷺ -، فلم أَلْبَثْ إِلا سُوَيْعَة إذْ سمعتُ بلالًا ينادي: أيْ عبد الله بنَ قيس؟ فأَجَبْتُه، فقال: أَجبْ رسولَ الله - ﷺ - يَدْعُوك، فلما أتيتُ رسولَ الله - ﷺ - قال: خُذْ هذين القَرِينَيْن، وهذين القرينين، وهذين القرينين - لِستَّة أَبْعرَة ابْتَاعهن حينئذ من سَعْد ⦗٤٢٨⦘ فانْطَلِقْ بهنَّ إلى أصحابك، فقُل: إن الله - أو قال: إن رسولَ الله - يحملكم على هؤلاءِ، فارْكبوهنَّ [قال أبو موسى]: فَانْطَلَقْتُ إلى أصحابي بهنَّ، فقلتُ: إِنَّ رسولَ الله - ﷺ - يحملُكم على هؤلاء، ولكنْ والله، لا أَدَعُكم حتى يَنْطَلِقَ معي بعضُكم إلى مَن سمع مقالةَ رسولِ الله - ﷺ -، حين سألتُه لكم، ومَنْعَه في أول مرة، ثم إِعطاءه إيَّايَ بعد ذلك، لا تظنُّوا أني حدَّثتكم شيئًا لم يَقُلْه، فقالوا لي: والله إنك عندنا لَمُصَدَّق، وَلَنفْعَلَنَّ مَا أَحْبَبْتَ، فانطلق أبو موسى بنفر منهم، حتى أَتَوُا الذين سمعوا قولَ رسول الله - ﷺ - وَمَنْعَه إياهم، ثم إعطاءهم بعدُ، فحدَّثوهم بما حدَّثهم أبو موسى سواء» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُمْلان): الحِمْل، حملته على الدابة، أحْمِلُه حَمْلًا وحُمْلانًا، وذلك أنه جاء يطلب منه شيئًا يركبون عليه. ⦗٤٢٩⦘\n(القَرِينْين) القَرِين: الجمل يُقْرَن بجمل آخر، فكلاهما قرينان.\n_________\n(١) رواه البخاري ٨ / ٨٤ و٨٥ في المغازي، باب غزوة تبوك، وباب قدوم الأشعريين وأهل اليمن، وفي الجهاد، باب ومن الدليل على أن الخمس لنوائب المسلمين ما سأل هوازن النبي ﷺ برضاعه فيهم فتحلل من المسلمين، وفي الذبائح والصيد، باب الدجاج، وفي الأيمان والنذور في فاتحته، باب لا تحلفوا بآبائكم، وباب اليمين فيما لا يملك وفي المعصية والغضب، وباب الاستثناء في الأيمان، وباب الكفارة قبل الحنث وبعده، وفي التوحيد، باب قول الله تعالى: ﴿والله خلقكم وما تعلمون﴾، ومسلم رقم (١٦٤٩) في الأيمان، باب ندب من حلف يمينًا فرأي غيرها خيرًا منها ... .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\nأخرجه أبو داود (٢٦٧٦) قال: حدثنا إسحاق بن إبراهيم الدمشقي أبذو النضر. قال: حدثنا محمد بن شعيب. قال: أخبرني أبو زرعة يحيي بن أبي عمرو السيباني، عن عمرو بن عبد الله، أنه حدثه، فذكره.\nقلت: عمرو بن عبد الله السيباني تفرد ابن حبان بتوثيقه.","vol":"8","page":427},{"text":"٦١٨٨ - (د) واثلة بن الأسقع - ﵁ - قال: «نادى رسولُ الله - ﷺ - في غزوة تبوك، فخرجتُ إلى أهلي، [فَأَقْبَلْتُ]- وقد خرج أوَّلُ صَحَابَةِ رسولِ الله - ﷺ - فطفقتُ في المدينة أُنادي: ألا مَن يحملُ رجلًا له سهمُه، فإذا شيخ من الأنصار، فقال: لنا سهمُه على أن نحملَه عُقْبَة، وطعامُه معنا؟ فقلتُ: نعم، قال: فَسِرْ على بَرَكة الله، فخرجتُ مع خيرِ صاحب، حتى أَفاءَ الله علينا، فأصابني قَلائصُ، فَسُقْتُهُنَّ حتى أتيتُه، فخرج فقعد على حَقِيبَة من حقائبِ إبله، ثم قال: سُقْهنَّ مُدْبِرَات، ثم قال: سُقْهنَّ مُقْبِلات، فقال: ما أرى قلائِصَك إلا كِرَامًا، قلتُ: إِنما هي غَنيمتُك التي شرطتُ لك، قال: خُذْ قلائِصَك يا ابن أخي، فغيرَ سهمك أردنا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُقْبَة) حملت فلانًا عُقبة: إذا أركبْتَه وقتًا، وأنزلته وقتًا، فهو يعقب غيره في الركوب، أي يجيء بعده.\n(قلائص) القلائص: جمع قلوص، وهي الناقة.\n_________\n(١) رقم (٢٦٧٦) في الجهاد، باب في الرجل يكري دابته على النصف أو السهم، وفي سنده عمرو ابن عبد الله السيباني لم يوثقه غير ابن حبان والعجلي، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأرث من زيادات رزين العبدري على الأصل، عزاه الحافظ في الفتح لابن جرير قلت: والزهري إمام مطلع لا يرسل إلا لعلة قادحة.","vol":"8","page":429},{"text":"٦١٨٩ - () [محمد بن شهاب] الزهري - ﵀ - قال: «غَزَا رسولُ الله - ﷺ - غَزْوَةَ تَبُوك وهو يُريدُ الرُّومَ ونَصارَى العرب بالشَّام» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، قال الحافظ في \" الفتح \": ووقع عند ابن جرير من طريق يونس عن الزهري بغير إسناد، قال الزهري: ... فذكره.","vol":"8","page":430},{"text":"الكتاب الثاني من حرف الغين: في الغَيْرَة\n٦١٩٠ - (خ م ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ - قال: «إن الله يَغَارُ، وإن المؤمنَ يَغار، وإن غَيْرَةَ الله: أن يأتِيَ المؤمن ما حرَّم الله عليه» وفي رواية مثله، وليس فيه «وإن المؤمن يغار» أخرجه البخاري ومسلم.\nوفي رواية مسلم قال: «المؤمن يغارُ، والله أشدُّ غَيرًا (١)» .\nوأخرج الترمذي الأولى (٢)، قال: وقد روي هذا الحديثُ أيضًا عن ⦗٤٣١⦘ أسماءَ بنتِ أبي بكر - ﵄ - عن النَّبيِّ - ﷺ -.\n_________\n(١) قال أهل اللغة: الغيرة، والغير، والغار، بمعنى.\n(٢) رواه البخاري ٩ / ٢٨١ في النكاح، باب الغيرة، ومسلم رقم (٢٧٦١) في التوبة، باب غيرة الله تعالى وتحريم الفواحش، والترمذي رقم (١١٦٨) في الرضاع، باب ما جاء في الغيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن أبي سلمة، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «إن الله يغار وإن المؤمن يغار» أخرجه أحمد (٢/٣٤٣ و٥٣٦) قال: حدثنا عفان، قال: حدثنا أبان العطار. وفي (٢/٥١٩) قال: حدثنا سليمان، قال: حدثنا حرب وأبان. وفي (٢/٥٣٦) قال: حدثنا حسن، قال: حدثنا سليمان، قال: حدثنا شيبان. وفي (٢/٥٣٩) قال: حدثنا هاشم، قال: حدثنا أبو معاوية، وهو شيبان. والبخاري (٧/٤٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا همام. (ح) وحدثنا أبو نعيم، قال: حدثنا شيبان. ومسلم (٨/١٠١) قال: حدثنا عمرو الناقد، قال: حدثنا إسماعيل بن إبراهيم بن عُلية، عن حجاج بن أبي عثمان. (ح) وحدثنا محمد بن المثنى، قال: حدثنا أبو داود، قال: حدثنا أبان بن يزيد وحرب بن شداد. والترمذي (١١٦٨) قال: حدثنا حُميد بن مَسعدة، قال: حدثنا سفيان بن حبيب، عن الحجاج الصواف. خمستهم (أبان، وحرب بن شداد، وشيبان، همام، وحجاج الصواف) عن يحيي بن أبي كثير.\n٢ - وأخرجه أحمد (٢/٣٨٧٧) قال: حدثنا عفان، قال: حدثنا أبو عَوَانَة، عن عمر بن أبي سلمة.\nكلاهما (يحيى، وعمر) عن أبي سلمة، فذكره.\nوعبد الرحمن بن يعقوب، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «المؤمن يغار، المؤمن يغار» .\nأخرجه أحمد (٦/٣٤٨) قال: حدثنا يونس بن محمد. قال: حدثنا أبان، يعني ابن يزيد العطار. وفي (٦/٣٦١) قال: حدثنا سليمان بن داود أبو داود الطيالسي. قال: حدثنا حرب بن شداد وأبان بن يزيد. وفي (٦/٣٥٢) أيضا قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. والبخاري (٧/٤٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا همام، ومسلم (٨/١٠١)، قال: حدثنا عمرو الناقد. قال: حدثنا إسماعيل بن إبراهيم بن عُلية، عن حجاج بن أبي عثمان. وفي (٨/١٠_) قال: وحدثنا محمد بن أبي بكر المقدمي. قال: حدثنا بشر بن المفضل، عن هشام.\nسبعتهم (أبان بن يزيد، وحرب بن شداد، وشَيبان أبو معاوية، والأوزاعي، وهمام بن يحيى، وحجاج بن أبي عثمان، وهشام الدستوائي) عن يحيي بن أبي كثير، عن أبي سلمة، عن عروة بن الزبير، فذكره.","vol":"8","page":430},{"text":"٦١٩١ - (خ م) أسماء بنت أبي بكر الصديق - ﵄ - أنَّها سمعت رسول الله - ﷺ - يقول: «لا شيءَ أغيرُ من الله تعالى» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٩ / ٢٨٠ في النكاح، باب الغيرة، ومسلم رقم (٢٧٦٢) في التوبة، باب غيرة الله تعالى وتحريم الفواحش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤٨) قال: حدثنا يونس بن محمد، قال: حدثنا أبان، يعني ابن يزيد العطار، وفي (٦/٣٥١)، قال: حدثنا سليمان بن داود أبو داود الطيالسي، قال: حدثنا حرب بن شداد وأبان ابن يزيد العطار، وفي (٦/٣٥٢) قال: حدثنا هاشم،قال: حدثنا أبو معاوية،يعني شيبان، وفي (٦/٣٥٢) أيضا قال: حدثنا أبو المغيرة،قال: حدثنا الأوزاعي، والبخاري (٧/٤٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا همام،ومسلم (٨/١٠١) قال: حدثنا عمرو الناقد، قال: حدثنا إسماعيل بن إبراهيم بن علية، عن حجاج بن أبي عثمان، وفي (٨/١٠١) قال: وحدثنا محمد بن أبي بكر المقدمي، قال: حدثنا بشر بن المفضل عن هشام.\nسبعتهم عن عروة بن الزبير، فذكره.\nصرح يحيى بن أبي كثير بالسماع في رواية حرب بن شداد وأبان بن يزيد وحجاج بن أبي عثمان.","vol":"8","page":431},{"text":"٦١٩٢ - (خ م ت) عبد الله بن مسعود - ﵁ -: أن رسولَ الله - ﷺ - قال: «لا أحد أَغْيَرَ من الله، من أَجل ذلك حرَّم الفواحشَ ما ظهر منها وما بَطَن، ولا أحد أحبَّ إِليه المدْحُ من الله تعالى، من أجل ذلك مَدَحَ نَفْسَهُ» .\nوفي رواية نحوه، ولم يذكر «ما ظهر منها وما بطن»، وزاد «وليس أحد أحبَّ إِليه العُذْرُ من الله، من أجل ذلك أنزلَ الكتاب وأرسلَ الرُّسُلَ» .\nأخرجه البخاري ومسلم، ولم يذكر البخاري الزيادة، وأخرج الترمذي الأولى (١) .\n_________\n(١) رواه البخاري ٩ / ٢٨٠ في النكاح، باب الغيرة، وفي تفسير سورة الأنعام، باب قول الله تعالى: ﴿ولا تقربوا الفواحش ما ظهر منها وما بطن﴾، وفي تفسير سورة الأعراف، باب قوله: ﴿إنما حرم ربي الفواحش﴾، وفي التوحيد، باب قول الله تعالى: ﴿ويحذركم الله نفسه﴾، ومسلم رقم (٢٧٦٠) في التوبة، باب غيرة الله تعالى وتحريم الفواحش، والترمذي رقم (٣٥٢٠) في الدعوات، باب رقم (٩٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٣٨١) (٣٦١٦) قال: حدثنا أبو معاوية. وفي (١/٤٢٥) (٤٠٤٤) قال: حدثنا ابن نمير. والدارمي (٢٢٣١) قال: حدثنا يعلى. والبخاري (٧/٤٥، ٩/١٤٧) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. ومسلم (٨/١٠٠) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال عثمان: حدثنا جرير. (ح) وحدثنا محمد بن عبد الله بن نمير، وأبو كريب، قالا: حدثنا أبو معاوية (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو معاوية. والنسائي في الكبرى تحفة الأشراف (٩٢٥٦) عن أبي كريب، ومحمد بن آدم بن سليمان، كلاهما عن أبي معاوية.\nخمستهم - أبو معاوية، وعبد الله بن نمير، ويعلى، وحفص بن غياث، وجرير - عن الأعمش.\n٢ - وأخرجه أحمد (١/٤٣٦) (٤١٥٣) قال: حدثنا محمد بن جعفر. والبخاري (٦/٧٢) قال: حدثنا حفص بن عمر، وفي (٦/٧٤) قال: حدثنا سليمان بن حرب. ومسلم (٨/١٠٠) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. والترمذي (٣٥٣٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، والنسائي في الكبرى (تحفة الأشراف) (٩٢٨٧) عن محمد بن بشار، ومحمد بن المثنى، عن محمد بن جعفر.\nثلاثتهم - محمد بن جعفر، وحفص بن عمر، وسليمان بن حرب - قالوا: حدثنا شعبة، عن عمرو بن مرة.\nكلاهما - الأعمش، وعمرو بن مرة - عن شقيق أبي وائل، فذكره.\nوعن عبد الرحمن بن يزيد، عن عبد الله بن مسعود، قال: قال رسول الله -ﷺ-: «ليس أحد أحب إليه المدح من الله ﷿ من أجل ذلك مدح نفسه، وليس أحد أغير من الله ...» . أخرجه مسلم (٨/١٠٠) قال: حدثنا عثمان بن أبي شيبة، وزهير بن حرب، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال الآخران: حدثنا جرير، عن الأعمش، عن مالك بن الحارث، عن عبد الرحمن بن يزيد،فذكره.","vol":"8","page":431},{"text":"٦١٩٣ - (خ م) المغيرة بن شعبة - ﵁ - قال: قال سعدُ بنُ عبادةَ: «لو رأيتُ رجلًا مع امرأَتي لضربتُه بالسيف غير مُصْفِح (١)، فبلغ ذلك رسولَ الله - ﷺ -، فقال: تعجبون من غَيْرةِ سعد؟ واللهِ، لأنا أَغْيَرُ منه، واللهُ أَغْيَرُ مني، ومن أجل غَيْرَةِ الله حرَّم الفواحشَ ما ظهر منها وما بطن، ولا أحد أحبَّ إِليه العذْرُ من الله، من أجل ذلك بعثَ المنذِرين والمبشِّرِين، ولا أحد أَحبَّ إِليه المِدْحَةُ من الله، ومن أجل ذلك وعدَ الله الجنةَ» .\nأخرجه البخاريُّ، ثم قال: وقال عبيد الله بن عمرو عن [عبد الملك] بن عمير: «لا شخصَ أَغْيَرُ من الله» (٢) .\nولمسلم نحوه، وفيه «ولا شخصَ أغْيرُ من الله، ولا شخصَ أحبُّ إِليه العُذْرُ مِن الله، من أجل ذلك بعثَ الله المرسَلين مُبَشِّرين ومُنْذِرين، ولا شخصَ ⦗٤٣٣⦘ أَحبُّ إِليه المِدْحةُ من الله، من أجل ذلك وعدَ الله الجنةَ» وفيه «لضربتُه بالسيف غير مُصْفِح عنه»، وقال مسلم: وفي رواية «غير مُصْفِح» ولم يقل «عنه» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غير مُصْفِح) ضربه بالسيف غير مصفِح: إذا ضربه بحدِّه، وضربه صفحًا: إذا ضربه بعرضه.\n_________\n(١) بكسر الفاء وفتحها، فمن فتحتها جعلها وصفًا للسيف وحالًا منه، ومن كسر جعلها وصفًا للضارب وحالًا منه.\n(٢) قال الحافظ في \" الفتح \" ١٣ / ٣٣٨: قوله: لا شخص أغير من الله، يعني أن عبيد الله بن عمرو روى الحديث المذكور عن عبد الملك بالسند المذكور أولًا، فقال: لا شخص بدل قوله: لا أحد وقد وصله الدارمي عن زكريا بن عدي عن عبيد الله بن عمرو عن عبد الملك بن عمير عن ورّاد مولى المغيرة عن المغيرة قال: بلغ النبي ﷺ أن سعد بن عبادة يقول ... فذكره بطوله، قال الحافظ: وقال ابن بطال: اختلفت ألفاظ هذا الحديث، فلم يختلف في حديث ابن مسعود أنه بلفظ: لا أحد، فظهر أن لفظ: \" شخص \" جاء موضع أحد، فكأنه من تصرف الراوي، ثم قال: على أنه من باب المستثنى من غير جنسه، كقوله تعالى: ﴿وما لهم به من علم إن يتبعون إلا الظن﴾ وليس الظن من نوع العلم، قال الحافظ: وهذا هو المعتمد، وقد قرره ابن فورك، ومنه أخذه ابن بطال، وانظر الموضوع بتمامه في \" الفتح \" ١٣ / ٣٣٨ - ٣٤٠.\n(٣) رواه البخاري ١٢ / ١٥٤ و١٥٥ في المحاربين، باب من رأى مع امرأته رجلًا فقتله، وفي التوحيد، باب لا شخص أغير من الله، ورواه أيضًا تعليقًا ٩ / ٢٧٩ في النكاح، باب الغيرة، ومسلم رقم (١٤٩٩) في اللعان في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٤٨) قال: حدثنا هشام بن عبد الملك أبو الوليد، قال: حدثنا أبو عوانة. وعبد بن حميد (٣٩٢) قال: حدثني أبو الوليد، قال: حدثنا أبو عوانة. والدارمي (٢٢٣٣) قال: حدثنا زكريا بن عدي، قال: حدثنا عبيد الله بن عمرو. والبخاري (٨/٢١٥) و(٩/١٥١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. ومسلم (٤/٢١١) قال: حدثني عبيد الله بن عمر القواريري، وأبو كامل فضيل بن حسين الجحدري، قالا: حدثنا أبو عوانة. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا حسين بن علي، عن زائدة. وعبد الله بن أحمد (٤/٢٤٨) قال: حدثنا عبيد الله القواريري، قال: حدثنا أبو عوانة.\nثلاثتهم - أبو عوانة، وعبيد الله بن عمرو الرقي، وزائدة - عن عبد الملك بن عمير، عن وراد كاتب المغيرة، فذكره.","vol":"8","page":432},{"text":"٦١٩٤ - (م ط د) أبو هريرة - ﵁ - قال: «قال سعدُ بنُ عبادة: يا رسول الله، لو وجدتُ مع أهلي رجلًا، لم أمَسَّه حتى آتِيَ بأربعةِ شهداء؟ قال رسولُ الله - ﷺ -: نعم، قال: كلا، والذي بعثك بالحق، إن كنتُ لأعاجله (١) بالسيف قبل ذلك، قال رسولُ الله - ﷺ -: اسمعوا إلى ما يقول سَيِّدُكم، إنه لَغَيُور، وإني لأَغْيَرُ منه، واللهُ أَغْيَرُ مني» .\nوفي رواية قال: «يا رسول الله، أرأيتَ الرجلَ يجدُ مع امرأته رجلًا، أيقتُله؟ قال رسولُ الله - ﷺ -: لا، قال سعد: بلى، والذي أكرمك بالحق، فقال رسولُ الله - ﷺ -: اسمعوا إِلى ما يقول سيدكم» . ⦗٤٣٤⦘\nوفي أخرى «أن سعدَ بنَ عُبادة قال: يا رسولَ الله، إنْ وجدتُ مع امرأتي رجلًا أَأُمْهِلُهُ حتى آتِيَ بأربعة شهداء؟ قال: نعم» . أخرجه مسلم.\nوأخرج الموطأ الآخرة، وأخرج أبو داود الثانية (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لأعالجه) عالجته بالسيف: إذا ضربته، وهو من المعالجة: مزاولة الشيء ومحاولته.\n_________\n(١) في المطبوع: لأعالجه، وهو التحريف.\n(٢) رواه مسلم رقم (١٤٩٨) في اللعان في فاتحته، والموطأ ٢ / ٧٣٧ في الأقضية، باب القضاء فيمن وجد مع امرأته رجلًا، وأبو داود رقم (٤٥٣٢) في الديات، باب فيمن وجد مع أهله رجلًا أيقتله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":433},{"text":"٦١٩٥ - (م س) عائشة - ﵂ - «أنَّ رسولَ الله - ﷺ- خرج من عندها ليلًا، قالت: فَغِرْتُ عَلَيْهِ، فجاءَ فرأَى ما أصنع، فقال: ما لَكِ يا عائشة، أغِرْت عليَّ؟ فقلت: وما لي لا يغارُ مثلي على مِثْلِكَ، فقال رسولُ الله - ﷺ-: أقد جاءكِ شَيْطَانُكِ؟ قالت: يا رسولَ الله أوَ مَعِيَ شيطان؟ قال: نعم، [قلتُ: ومع كلِّ إنسان؟ قال: نعم]، قلتُ: ومعكَ يا رسول الله؟ قال: نعم، ولكنْ أعانني الله عليه حتى أسلَمُ» (١) . ⦗٤٣٥⦘ أخرجه مسلم، وأخرجه النسائي أخصر من هذا (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولكن الله أعانني عليه حتى أسْلَم) قوله: ولكن الله أعانني عليه حتى أسلم، أي: انْقَاد وأذْعَن، وصار طَوْعي، فلا يكاد يعرض لي بما لا أريده، فأنا أقوى عليه، وليس من الإسلام الذي هو بمعنى الإيمان.\n_________\n(١) قال النووي في \" شرح مسلم \": فأسلم: برفع الميم وفتحها، وهما روايتان مشهورتان، فمن رفع قال: معناه: أسلم أنا من شره وفتنته، ومن فتح قال: إن القرين أسلم من الإسلام، وصار مؤمنًا لا يأمرني إلا بخير، واختلفوا في الأرجح منهما، فقال الخطابي: الصحيح المختار الرفع، ورجح القاضي عياض الفتح، وهو المختار لقوله: فلا يأمرني إلا بخير، قال النووي: قال القاضي عياض: واعلم أن الأمة مجتمعة على عصمة النبي ﷺ من الشيطان في جسمه وخاطره ولسانه، وفي هذا الحديث إشارة إلى التحذير من فتنة القرين ووسوسته، وإغوائه، فأعلمنا بأنه معنا لنحترز منه بحسب الإمكان.\n(٢) رواه مسلم رقم (٢٨١٥) في المنافقين، باب تحريش الشيطان، والنسائي ٧ / ٧٢ في عشرة النساء، باب الغيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في حرف الدال، كتاب الدعاء.","vol":"8","page":434},{"text":"٦١٩٦ - (خ م) عائشة - ﵂ - قالت: «كان رسولُ الله - ﷺ- إذا أراد سفَرًا أقرَعَ بين نسائه، قالت: فأقرعَ بيننا، فطارتِ القُرعةُ لحفصةَ وعائشةَ، وكان رسولُ الله - ﷺ- إذا كان الليلُ: سار معي يتحدَّثُ، فقالت لي حفصةُ: ألا تركبينَ بعيري، وأركبُ بَعِيركِ، تنظرين وأنظُرُ؟ قلت: بلى، ففعلنا، قال عروةُ عن عائشة: فجاء رسولُ الله - ﷺ - إلى جمل عائشةَ وعليه حَفصةُ، فسلَّم عليها، ثم سار، حتى نزلوا، وافْتَقَدَتْهُ عائشة، فغارتْ، فلما نزلوا كانت تجعل رجليها بين الإِذْخِر، وتقول: يا رب سلِّطْ عليَّ عقربًا وَحَيَّة تلدغُني، رسولُك (١)، ولا أستطيع أن أقولَ [له] شيئا» . ⦗٤٣٦⦘ أخرجه البخاري ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فطارت القُرْعَة) يقال: طار سهم فلان، أي: خرج نصيبه، وتعيّن اسمه من بين الأسماء.\n_________\n(١) قال الحافظ في \" الفتح \" ٩ / ٣٧٢: رسولك بالرفع على أنه خبر مبتدأ محذوف، تقديره: هو رسولك، ويجوز النصب على تقدير فعل، وإنما لم تتعرض لحفصة، لأنها هي التي أجابتها طائعة، فعادت على نفسها باللوم.\n(٢) رواه البخاري ٩ / ٢٧٢ و٢٧٣ في النكاح، باب القرعة بين النساء إذا أراد سفرًا، ومسلم رقم (٢٤٤٥) في فضائل الصحابة، باب في فضل عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١١٤) . والدارمي (٢٤٢٨) . والبخاري (٧/٤٣) . ومسلم (٧/١٣٨) قال: حدثنا إسحاق بن إبراهيم الحنظلي. وحدثنا عبد بن حميد. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٤٦٢) عن أحمد بن سليمان.\nستتهم - أحمد، والدارمي، والبخاري، وإسحاق بن إبراهيم، وعبد بن حميد، وأحمد بن سليمان - عن أبي نعيم قال: حدثنا عبد الواحد بن أيمن قال: حدثني ابن أبي مليكة، عن القاسم، فذكره.","vol":"8","page":435},{"text":"٦١٩٧ - (خ د ت س) أنس بن مالك - ﵁ - قال: «كان رسولُ الله - ﷺ- عند بعض نسائه، فأرسلَتْ إليه إحدى أُمهات المؤمنين بِصَحْفَة فيها طعام، فَضَرَبتِ التي هو في بيتها يَدَ الخادِمِ، فَسَقَطَتِ الصَّحفَةُ، فانْفَلَقَتْ، فَجَمَعَ رسولُ الله - ﷺ- فِلَق الصَّحفَةِ، ثم جعل يجمع فيها الطعام الذي كان في الصحفة ويقول: غَارتْ أُمُّكم، [غارتْ أُمُّكم]، ثم حبس الخادم، حتى أُتيَ بِصَحفَة من عند التي هو في بيتها، فدفعها إلى التي كُسِرَتْ صَحْفَتُها، وأمسك المكسورة في بَيْتِ التي كَسَرَتْها» أخرجه البخاري.\nوفي رواية أبي داود نحوه - وزاد فيها - قال: «كلوا، وحَبَسَ الرسولَ والقَصْعَةَ، حتى فَرَغُوا» .\nوفي رواية الترمذي قال: «أهْدَتْ بَعضُ أزواج النبيِّ - ﷺ- إلى النبيِّ - ﷺ- طعامًا في قَصْعَة، فَضَرَبَتْ عائشةُ القَصعةَ بيدها، فألْقَتْ ما فيها ⦗٤٣٧⦘ فقال النبيُّ - ﷺ-: طعام بطعام، وإناء بإناء» . وأخرجه النسائي مثل البخاري.\nوله في أخرى «أنَّ أُمَّ سلمةَ أتَتْ بطعام في صَحْفَة لَها إلى النبيِّ - ﷺ- وأصحابه، فجاءتْ عائشةُ مُتَّزرَة بكساء، ومعها فِهْر (١)، ففلقت به الصحفةَ، فجمع النبيُّ - ﷺ- بين فلقتي الصحفة، ويقول: كلوا، غارتْ أُمُّكم - مرتين - ثم أخذ رسولُ الله - ﷺ- صَحْفَةَ عائشةَ، فبعث بها إلى أُمِّ سلمةَ، وأعطى صحفةَ أُمِّ سلمةَ عائشةَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بصحفة) الصَّحفة كالقصعة.\n_________\n(١) الفهر: بكسر الفاء، وسكون الهاء: الحجر ما يدق به الجوز أو ما يملأ الكف، ويؤنث، والجمع: أفهار وفهور.\n(٢) رواه البخاري ٩ / ٢٨٣ في النكاح، باب الغيرة، وفي المظالم، باب إذا كسر قصعة أو شيئًا، وأبو داود رقم (٣٥٦٧) في البيوع، باب فيمن أفسد شيئًا يغرم مثله، والترمذي رقم (١٣٥٩) في الأحكام، باب فيمن يكسر له الشيء ما يحكم له من مال الكاسر، والنسائي ٧ / ٧٠ و٧١ في النساء، باب الغيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":436},{"text":"٦١٩٨ - (د س) عائشة - ﵂ - قالت: «ما رأيتُ صانعةَ طعام مثل صفيةَ، صنعتْ لرسولِ الله - ﷺ - طعامًا - وهو في بيتي - فأخذني أَفْكَل، وارتعدتُ مِن شِدَّةِ الغَيْرَةِ، فكسرتُ الإناءَ، ثم نَدِمْتُ، فقلتُ: ⦗٤٣٨⦘ يا رسولَ الله، ما كَفَّارةُ ما صنعتُ؟ فقال: إناء مثل إناء، وطعام مثلُ طعام» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفْكَل) الأفكل: شدة الرِّعْدة من البرد.\n_________\n(١) رواه أبو داود رقم (٣٥٦٨) في البيوع، باب فيمن أفسد شيئًا يغرم مثله، والنسائي ٨ / ٧١ في عشرة النساء، باب الغيرة، وإسناده حسن، حسنه الحافظ في \" الفتح \" ٥ / ٩٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٦/١٤٨) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٦/٢٧٧) قال: حدثنا سريج بن النعمان. قال: حدثنا عبد الواحد. وأبو داود (٣٥٦٨) قال: حدثنا مسدد. قال: حدثنا يحيى، عن سفيان. والنسائي (٧/٧١) قال: أخبرنا محمد بن المثنى، عن عبد الرحمن، عن سفيان.\nكلاهما - سفيان، وعبد الواحد - عن فليت العامري، عن جسرة بنت دجاجة، فذكرته.\n(*) في رواية عبد الواحد قال: «عن أفلت بن خليفة» .\nقلت: قال البخاري: جسرة عندها عجائب، الحديث حسن إسناده الحافظ في «الفتح» .","vol":"8","page":437},{"text":"<span data-type=\"title\" id=toc-1338>الكتاب الثالث: في الغضب والغَيْظ</span>\n٦١٩٩ - (خ م ط) أبو هريرة - ﵁ - قال: قال النبيُّ - ﷺ-: «ليس الشديدُ بالصُّرَعَةِ، إنما الشديدُ الذي يملك نفسه عند الغضب» أخرجه البخاري ومسلم، والموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالصُّرَعة) رجل صُرَعة - بضم الصاد وفتح الراء - شديد الصَّرْع ⦗٤٣٩⦘ للرجال، والمراد به هاهنا: الحليم عند الغضب، وهذا من الألفاظ التي نقلها النبي - ﷺ - عن وضعها في اللغة بضرب من التوسع والمجاز، وهو من فصيح الكلام، كأنه لما كان الغضبان بحالة شديدة من الغيظ، وقد ثارت عليه شهوة الغضب فقهرها بحلمه وصرعها بثباته، كان صرعة كما يصرع الصرعة الرجال.\n_________\n(١) رواه البخاري ١٠ / ٤٣١ في الأدب، باب الحذر من الغضب، ومسلم رقم (٢٦٠٩) في البر والصلة والآداب، باب فضل من يملك نفسه عند الغضب، وبأي شيء يذهب الغضب، والموطأ ٢ / ٩٠٦ في حسن الخلق، باب ما جاء في الغضب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن سعيد بن المسيب، عن أبي هريرة ﵁، أن رسول الله -ﷺ- قال: «ليس الشديد بالصرعة، إنما الشديد الذي يملك نفسه عند الغضب» .\nأخرجه مالك «الموطأ» (٥٦٥) . وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن. وفي (٢/٥١٧) قال: حدثنا روح. والبخاري (٨/٣٤) قال: حدثنا عبد الله بن يوسف. وفي «الأدب المفرد» (١٣١٧) قال: حدثنا إسماعيل. ومسلم (٨/٣٠) قال: حدثنا يحيى بن يحيى وعبد الأعلى بن حماد. والنسائي في «عمل اليوم والليلة» (٣٩٤) قال: الحارث بن مسكين - قراءة عليه - عن ابن القاسم.\nسبعتهم - عبد الرحمن بن مهدي، وروح، وعبد الله بن يوسف، وإسماعيل، ويحيى بن يحيى، وعبد الأعلى بن حماد، وعبد الرحمن بن القاسم - عن مالك، عن ابن شهاب الزهري، عن سعيد بن المسيب، فذكره.\n- وعن حميد بن عبد الرحمن، عن أبي هريرة قال: قال رسول الله -ﷺ-:\n«ليس الشديد بالصرعة. قالوا: فمن الشديد يا رسول الله؟ قال: الذي يملك نفسه عند الغضب» .\nأخرجه أحمد (٢/٢٦٨) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. (ح) وعبد الأعلى، عن معمر. ومسلم (٨/٣٠) قال: حدثنا حاجب بن الوليد. قال: حدثنا محمد بن حرب، عن الزبيدي. (ح) وحدثناه محمد بن رافع وعبد بن حميد، جميعا عن عبد الرزاق. قال: أخبرنا معمر (ح) وحدثنا عبد الله بن عبد الرحمن بن بهرام. قال: أخبرنا أبو اليمان. قال: أخبرنا شعيب. والنسائي في «عمل اليوم والليلة» (٣٩٥) قال: أخبرنا عمرو بن منصور. قال: حدثنا الحكم بن نافع. قال: أخبرنا شعيب. وفي (٣٩٦) قال: أخبرنا نصر بن علي بن نصر، عن عبد الأعلى. قال: حدثنا معمر.\nثلاثتهم - معمر، والزبيدي، وشعيب - عن الزهري، عن حميد بن عبد الرحمن، فذكره.","vol":"8","page":438},{"text":"٦٢٠٠ - (د) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما تَعُدُّون الصُّرَعَةَ فيكم؟ قالوا: الذي لا يصرعُه الرجال، قال: لا، ولكنَّه الذي يملك نفسه عند الغضب» . أخرجه أبو داود (١)، وقد أخرجه مسلم في جملة حديث يرد في كتاب اللواحق (٢) .\n_________\n(١) رقم (٤٧٧٩) في الأدب، باب من كظم غيظًا، وإسناده صحيح.\n(٢) رقم (٢٦٠٨) في البر والصلة، باب فضل من يملك نفسه عند الغضب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: يأتي تخريجه.","vol":"8","page":439},{"text":"٦٢٠١ - (د) أبو وائل القاص [عبد الله بن بجير الصنعاني] قال: «دخلنا على عروة بن محمد السعدي، فكلَّمه رجل، فأَغضبه، فقام فتوضأ، فقال: حدَّثني أبي عن جدي عطية، قال: قال رسولُ الله - ﷺ -: إن الغضب من الشيطان، وإِن الشيطان خُلق من النار، وإنما تطفأ النارُ بالماء، فإذا غَضِب أحدُكم فليتوضأ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٧٨٤) في الأدب، باب ما يقال عند الغضب، من حديث عروة بن محمد بن عطية السعدي، عن أبيه عن جده عطية السعدي، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٢٦، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٤/٢٢٦) . وأبو داود (٤٧٨٤) قال: حدثنا بكر بن خلف، والحسن بن علي.\nثلاثتهم - أحمد بن حنبل، وبكر بن خلف، والحسن بن علي - قالوا: حدثنا إبراهيم بن خالد. قال: حدثنا أبو وائل القاص، قال: دخلنا على عروة بن محمد السعدي، فكلمه رجل فأغضبه، فقام فتوضأ فقال: حدثني أبي، فذكره.","vol":"8","page":439},{"text":"٦٢٠٢ - (د) أبو ذر الغفاري - ﵁ - قال: قال لنا رسولُ الله - ﷺ -: «إذا غضب أحدُكم - وهو قائم - فلْيجلسْ فإن ذهب عنه الغضب، وإلا فليضطجع» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إذا غضب أحدكم وهو قائم فليجلس، فإن ذهب عنه الغضب، وإلا فليضطجع) معناه: أن القائم مُتهيئ للحركة والبطش، والقاعد دونه في ذلك، والمضطجع دونهما، ويشبه أن يكون إنما أمره بالجلوس والاضطجاع لئلا يبدر منه في حال قيامه بادرة يندم عليها فيما بعد.\n_________\n(١) رقم (٤٧٨٢) في الأدب، باب ما يقال عند الغضب، من حديث أبي حرب بن أبي الأسود عن أبي ذر، وإسناده منقطع، فإن أبا حرب لا يروي عن أبي ذر، وإنما يروي عن أبيه، أقول: وقد وصله أحمد في \" المسند \" ٥ / ١٥٢ من رواية أبي حرب عن أبيه أبي الأسود عن أبي ذر، وإسناد حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/١٥٢) قال: حدثنا أبو معاوية. قال: حدثنا داود بن أبي هند، عن أبي حرب بن أبي الأسود، عن أبي الأسود، فذكره.\n(*) وأخرجه أبو داود (٤٧٨٢) قال: حدثنا أحمد بن حنبل. قال: حدثنا أبو معاوية. قال: حدثنا داود بن أبي هند، عن أبي حرب بن أبي الأسود، عن أبي ذر، فذكره.\nليس فيه «أبو الأسود» ولا القصة التي في أول الحديث.\n(*) وأخرجه أبو داود (٤٧٨٣) قال: حدثنا وهب بن بقية، عن خالد، عن داود، عن بكر، أن النبي -ﷺ- بعث أبا ذر، بهذا الحديث.\n(*) قال أبو داود: وهذا أصح الحديثين. «يعني المرسل» .","vol":"8","page":440},{"text":"٦٢٠٣ - (خ م د) سليمان بن صرد - ﵁ - قال: «اسْتَبَّ رجلان عند النبيِّ - ﷺ -، ونحن عنده، فبينما أحدهما يَسُب صاحبه مغضَبًا، قد احمرَّ وجهُه، قال رسولُ الله - ﷺ-: إني لأعلم كلمة لو قالها لذهب عنه الذي يجد، لو قال: «أعوذ بالله من الشيطان الرجيم» ذهب عنه ما يجد، فانطلق إليه رجل، فقال له: تَعَوَّذْ بالله من الشيطان الرجيم، فقال: أيرى بي بأس؟ أمجنون أنا؟ اذهب» . ⦗٤٤١⦘\nوفي رواية مثله وفي آخره: «قالوا له: ألا تسمع ما يقول رسولُ الله - ﷺ-؟ قال: إِني لستُ بمجنون» أخرجه البخاري ومسلم.\nوفي رواية أبي داود «فجعل أحدهما تحمرُّ عيناه، وتَنْتَفخُ أوْدَاجُه» وفي آخرها: «هل ترى بي من جنون؟» (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٣١ في الأدب، باب الحذر من الغضب، باب ما ينهى من السباب واللعن وفي بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (٢٦١٠) في البر والصلة، باب فضل من يملك نفسه عند الغضب، وأبو داود رقم (٤٧٨١) في الأدب، باب ما يقال عند الغضب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/٣٩٤) . والبخاري (٨/١٩) . وفي «الأدب المفرد» (٤٣٤) قال: حدثنا عمر بن حفص. ومسلم (٨/٣١) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي في «عمل اليوم والليلة» (٣٩٢) قال: أخبرنا محمد بن عبد العزيز. أربعتهم - أحمد بن حنبل، وعمر بن حفص، وأبو بكر، ومحمد بن عبد العزيز - عن حفص بن غياث.\n٢ - وأخرجه البخاري (٤/١٥٠) . وفي «الأدب المفرد» (١٣١٩) قال: حدثنا عبدان «عبد الله بن عثمان»، عن أبي حمزة.\n٣ - وأخرجه البخاري (٨/٣٤) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير.\n٤ - وأخرجه مسلم (٨/٣٠) قال: حدثنا يحيى بن يحيى، ومحمد بن العلاء. وأبو داود (٤٧٨١) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي في «عمل اليوم والليلة» (٣٩٣) قال: أخبرنا هناد بن السري. أربعتهم - يحيى، ومحمد بن العلاء، وأبو بكر، وهناد - عن أبي معاوية.\n٥ - وأخرجه البخاري في «الأدب المفرد» (١٣١٩) قال: حدثنا علي بن عبد الله. ومسلم (٨/٣١) قال: حدثنا نصر بن علي الجهضمي. كلاهما - علي بن عبد الله، ونصر بن علي - قالا: حدثنا أبو أسامة.\nخمستهم - حفص، وأبو حمزة، وجرير، وأبو معاوية، وأبو أسامة - عن الأعمش، عن عدي بن ثابت، فذكره.","vol":"8","page":440},{"text":"٦٢٠٤ - (ت د) معاذ بن جبل - ﵁ - قال: «اسْتَبَّ رجلان عند النبي - ﷺ -، حتى عُرِفَ الغضب في وجه أحدهما، فقال النبي - ﷺ-: إني لأعلم كلمة لو قالها لذهب غَضَبُه: أعوذ بالله من الشيطان الرجيم» . أخرجه الترمذي.\nوعند أبي داود «استبَّ رجلان عند النبي - ﷺ-، فغضب أحدُهما غضبًا شديدًا، حتى خيل إليَّ أن أنفه يتمزَّع من شدة غضبه، فقال النبي - ﷺ-: إني لأعلم كلمة لو قالها لذهب عنه ما يجد من الغضب، فقال: ما هي يا رسول الله؟ قال: يقول: اللهم إني أعوذ بك من الشيطان الرجيم، قال: فجعل معاذ يأمره، فأبى ومَحَكَ، وجعل يزداد غضبًا» (١) . ⦗٤٤٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتمزّع) التمزيع: التفريق، وفلان يتمزَّع من الغيظ، أي يتقطَّع.\nقال أبو عبيد في قوله: «إن أنفه يتمزّع» ليس «يتمزَّع» بشيء، ولكني أحسبه «يترمَّع» وهو أن يرى كأنه يُرْعَدُ من الغضب، قال الجوهري: ولم ينكر أبو عبيد أن يكون التمزُّع بمعنى التقطع، وإنما استبعد المعنى، قال الأزهري: إن صح «يتمزَّع» فإن معناه: يتشقَّق، يقال: مزَّعت الشيء: إذا فرَّقته وشققته.\n_________\n(١) رواه الترمذي رقم (٣٤٤٨) في الدعوات باب ما يقول عند الغضب، وأبو داود رقم (٤٧٨٠) في الأدب، باب ما يقال عند الغضب، وهو حديث حسن، قال الترمذي: وفي الباب عن سليمان بن صرد، يريد الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٥/٢٤٠) قال: حدثنا أبو سعيد، قال: حدثنا زائدة، وفي (٥/٢٤٤) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وعبد بن حميد (١١١) قال: حدثنا حسين الجعفي، عن زائدة. وأبو داود (٤٧٨٠) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير بن عبد الحميد. والترمذي (٣٤٥٢) قال: حدثنا محمود بن غيلان، قال: حدثنا قبيصة، عن سفيان (ح) وحدثنا بندار، قال: حدثنا عبد الرحمن، عن سفيان. والنسائي في «عمل اليوم والليلة» (٣٨٩) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٣٩٠) قال: أخبرنا أحمد بن سليمان، قال: حدثنا حسين، عن زائدة.\nثلاثتهم - زائدة، وسفيان، وجرير بن عبد الحميد - عن عبد الملك بن عمير، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"8","page":441},{"text":"٦٢٠٥ - (خ ط ت) أبو هريرة - ﵁ - أن رجلًا قال لرسولِ الله - ﷺ -: «أوصني، ولا تُكْثِرْ عليَّ، أو قال: مُرْني بأمر وأَقْلِلُه لي كَيْلا أنسى، قال: لا تَغْضَبْ» أخرجه البخاري.\nوله في رواية قال له: «مُرْني بأمر، وأقْلِلهُ عليَّ كيْ أعْقِلَه، قال: لا تغضب، فردَّد مرارًا، قال: لا تغضب» .\nوأخرج الموطأ الأولى، والترمذي الثانية (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٣١ و٤٣٢ في الأدب، باب الحذر من الغضب، والترمذي رقم (٢٠٢١) في البر والصلة، باب ما جاء في كثرة الغضب، ورواه الموطأ مرسلًا ٢ / ٩٠٦ في حسن الخلق، باب ما جاء في الغضب، وقد وصله البخاري والترمذي كما في الرواية التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٦٦) قال: حدثنا أسود بن عامر. والبخاري (٨/٣٥) قال: حدثني يحيى بن يوسف. والترمذي (٢٠٢٠) قال: حدثنا أبو كريب.\nثلاثتهم - أسود، ويحيى، وأبو كريب - عن أبي بكر بن عياش، عن أبي حصين، عن أبي صالح، فذكره.\nقلت: أخرجه مالك في «الموطأ» (٢/٩٠٦) حسن الخلق مرسلا.","vol":"8","page":442},{"text":"٦٢٠٦ - (ت د) سهل بن معاذ بن أنس الجهني عن أبيه: أن ⦗٤٤٣⦘ رسول الله - ﷺ - قال: «مَن كظم غيظًا - وهو يستطيع أن يُنفِّذه - دعاه الله يوم القيامة على رؤوس الخلائق، حتى يخيِّرَه من أي الحُور شاء» . أخرجه الترمذي وأبو داود (١) .\nوأخرجه أبو داود أيضًا عن سويد بن وهب عن رجل من أبناء أصحاب رسولِ الله - ﷺ - عن أبيه، ولم يسمه [نحوه، قال: «ملأَه الله أمنًا وإيمانًا»، لم يذكر قصة «دعاه الله»] وزاد «ومن ترك لبْس ثوب جمال - وهو يقدر [عليه] تواضعًا - كساه الله حُلَّةَ الكرامة، ومَن زوج لله تعالى تَوَّجَهُ الله تاجَ المُلْك» (٢) .\nوأخرج الترمذي حديث اللباس في موضع آخر مفردًا، وسيجيء في «كتاب اللباس» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كَظَم غَيظًا) كَظْمُ الغَيظ: تجرُّعه وترك المقابلة عليه.\n_________\n(١) رواه الترمذي رقم (٢٠٢٢) في البر والصلة، باب ما جاء في كظم الغيظ، وأبو داود رقم (٤٧٧٧) في الأدب، باب من كظم غيظًا، ورواه أيضًا أحمد في \" المسند \"، وابن ماجة، والطبراني، وأبو نعيم في \" الحلية \" ٨ / ٤٧ و٥٥ وغيرهم، وهو حديث حسن بشواهده.\n(٢) رواه أبو داود رقم (٤٧٧٨) في الأدب، باب من كظم غيظًا، وفي سنده جهالة.\n(٣) رواه الترمذي رقم (٢٤٨٣) في صفة القيامة، باب صور من الفضائل، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف ولبعض متنه شواهد:\nأخرجه أحمد (٣/٤٣٨) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا زبان. وفي (٣/٤٤٠) قال: حدثنا عبد الله بن يزيد، قال: حدثنا سعيد، قال: حدثنا أبو مرحوم. وأبو داود (٤٧٧٧) قال: حدثنا ابن السرح، قال: حدثنا ابن وهب، عن سعيد - يعني ابن أبي أيوب -. عن أبي مرحوم. وابن ماجة (٤١٨٦) قال: حدثنا حرملة بن يحيى، قال: حدثنا عبد الله بن وهب، قال: حدثني سعيد بن أبي أيوب، عن أبي مرحوم. والترمذي (٢٠٢١) قال: حدثنا عباس الدوري، وغير واحد، قالوا: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا سعيد بن أبي أيوب، قال: حدثني أبو مرحوم. وفي (٢٤٩٣) قال: حدثنا عبد بن حميد، وعباس بن محمد الدوري، قالا: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا سعيد بن أبي أيوب، قال: حدثني أبو مرحوم عبد الرحيم بن ميمون.\nكلاهما - زبان، وأبو مرحوم - عن سهل بن معاذ بن أنس، فذكره.\nالرواية الثانية:\nأخرجها أبو داود (٤٧٧٨) قال: حدثنا عقبة بن مكرم، قال: حدثنا عبد الرحمن - يعني ابن مهدي - عن بشر - يعني ابن منصور - عن محمد بن عجلان، عن سويد بن وهب، فذكره.\nقلت: وفي إسناد هذه الرواية جهالة.","vol":"8","page":442},{"text":"٦٢٠٧ - (د س) أبو برزة الأسلمي - ﵁ - قال: «كنتُ يومًا عند أبي بكر، فَتَغَيَّظَ على رجل، فاشتدَّ عليه، فقلتُ: تأذن لي ⦗٤٤٤⦘ يا خليفةَ رسولِ الله أضرب عنقه؟ قال - فأذهبتْ كلمتي غضبه -[فقام] فدخلَ فأرسل إِليَّ فقال: ما الذي قلتَ آنفًا؟ قلتُ: ائذن لي أضرب عُنُقه، قال: أكنتَ فاعلًا لو أمرتُك؟ قلتُ: نعم، قال: لا والله، ما كانت لبشر بعد محمد - ﷺ-» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آنفًا) بمعنى: الآن والساعة.\n_________\n(١) رواه أبو داود رقم (٤٣٦٣) في الحدود، باب الحكم فيمن سب النبي ﷺ، والنسائي ٧ / ١٠٩ في تحريم الدم، باب الحكم فيمن سب النبي ﷺ، وباب ذكر الاختلاف على الأعمش في هذا الحديث، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (٤٣٦٣) قال: حدثنا موسى بن إسماعيل، ثنا حماد عن يونس، عن حميد بن هلال، عن النبي -ﷺ-، وثنا هارون بن عبد الله ونصير بن الفرج، قالا: ثنا أبو أسامة عن يزيد ابن زريع، عن يونس بن عبيد، عن هلال بن حميد، عن عبد الله بن مطرف. والنسائي (٧/١٠٩ و١١٠) من عدة طرق أولها قال: أخبرنا محمد بن العلاء، قال: ثنا أبو معاوية عن الأعمش عن عمرو بن مرة عن سالم بن أبي الجعد، والثاني إلى أبي البختري، من طريق الأعمش. كلهم عن أبي برزة به.","vol":"8","page":443},{"text":"<span data-type=\"title\" id=toc-1339>الكتاب الرابع: في الغَضْب</span>\n٦٢٠٨ - (خ م) أبو سلمة بن عبد الرحمن قال: «كان بيني وبين أناس خصومة في أرض، فدخلتُ على عائشةَ - ﵂ -، فذكرتُ ذلك لها، فقالت: يا أبا سلمة، اجتنب الأرض، فإن رسولَ الله - ﷺ - قال: مَن ظلم قِيدَ شبر من الأرض طُوِّقَهُ من سبع أرضين» . ⦗٤٤٥⦘ أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِيدَ شِبر) بكسر القاف، أي: قَدْرَ شِبْر.\n_________\n(١) رواه البخاري ٦ / ٢١٠ في بدء الخلق، باب ما جاء في سبع أرضين، وفي المظالم، باب إثم من ظلم شيئًا من الأرض، ومسلم رقم (١٦١٢) في المساقاة، باب تحريم الظلم وغصب الأرض وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٩) قال: حدثنا عبد الصمد. قال: حدثنا أبي. قال: حدثنا حسين. وفي (٦/٢٥٢) قال: حدثنا عبد الصمد. قال: حدثنا حرب. والبخاري (٣/١٧٠) قال: حدثنا أبو معمر. قال: حدثنا عبد الوارث. قال: حدثنا حسين. وفي (٤/١٢٩) قال: حدثنا علي بن عبد الله. قال: أخبرنا ابن علية، عن علي بن المبارك. ومسلم (٥/٥٩) قال: حدثنا أحمد بن إبراهيم الدورقي. قال: حدثنا عبد الصمد - يعني ابن عبد الوارث - قال: حدثنا حرب، وهو ابن شداد. (ح) وحدثني إسحاق بن منصور. قال: أخبرنا حبان بن هلال. قال: أخبرنا أبان.\nأربعتهم - حسين المعلم، وحرب بن شداد، وعلي بن المبارك، وأبان بن يزيد - عن يحيى بن أبي كثير. قال: حدثني محمد بن إبراهيم، أن أبا سلمة حدثه، فذكره.\n(*) وأخرجه أحمد (٦/٦٤ و٢٥٩) قال: حدثنا يونس. وفي (٦/٢٥٩) قال: حدثنا هدبة.\nكلاهما - يونس، وهدبة - عن أبان العطار، عن يحيى، عن أبي سلمة بن عبد الرحمن، فذكره. ليس فيه «محمد بن إبراهيم» .","vol":"8","page":444},{"text":"٦٢٠٩ - (خ م) عروة بن الزبير - ﵄ - «أن أرْوَى بنت أُوَيْس ادَّعَتْ على سعيد بن زيد: أنه أخذ شيئًا من أرضها، فخاصمته إلى مرْوان بن الحكم، فقال سعيد: أنا كنتُ آخذ من أرضها شيئًا بعد الذي سمعتُ من رسول الله - ﷺ -؟! قال: وما سمعتَ منه؟ قال: سمعتُه يقول: مَن أخذ شبرًا من الأرض ظلمًا طُوِّقَه يوم القيامة إلى سبع أرضين، فقال له مرْوان: لا أسألك بينة بعد هذا، ثم قال سعيد: اللهم إن كانت كاذبة فأعْمِ بَصَرها، واجعل قبرها في أرضها، قال عروة: فما ماتت حتى ذهب بصرها، فرأيتُها عمياءَ تَلْتَمِسُ الجُدُرَ، تقول: أصابتني دعوةُ سعيد بن زيد، ثم بينما هي تمشي في أرضها مرتْ على حُفْرَة فيها، فوقعتْ فيها فكانت قَبرَها» .\nوفي رواية قال: «خاصمت أرْوَى سعيد بن زيد في حقّ - زعمتْ أنه انتقصه لها - إلى مروان، فقال سعيد: أنا أنتقص حقها شيئًا؟ أشهد لَسمعتُ ⦗٤٤٦⦘ رسولَ الله - ﷺ - يقول: من أخذ شبرًا من الأرض ظلمًا، فإنه يُطَوَّقُه يوم القيامة من سبع أرضين» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طُوِّقه من سبع أرضين) التطويق: أن يُجعَل له مثل الطوق في العُنُق، وقوله: «من سبع أرضين» أي أنه تخسف به الأرضون السبع، فتكون البقعة المغصوبة منها في عنقه كالطوق إلى أسفل سافلين، وقيل: هو من طوق التكليف، لا طوق التقليد، وذلك أن يُكلَّف حَمْلها يوم القيامة، يقال: طوَّقْتُك الشيء، إذا كلَّفتُك حَمْلَه.\n_________\n(١) رواه البخاري ٥ / ٧٦ في المظالم، باب إثم من ظلم شيئًا من الأرض، وفي بدء الخلق، باب ما جاء في سبع أرضين، ومسلم رقم (١٦١٠) في المساقاة، باب تحريم الظلم وغصب الأرض وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٨٨) (١٦٣٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (١/١٨٩) (١٦٤١) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. وفي (١/١٨٩) (١٦٤٣) قال: حدثنا يزيد بن عبد ربه، قال: حدثنا بقية بن الوليد، قال: حدثني الزبيدي. وفي (١/١٨٩) (١٦٤٦) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا يونس، أبو أويس. وعبد بن حميد (١٠٥) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والدارمي (٢٦٠٩) قال: أخبرنا الحكم بن نافع، عن شعيب. والبخاري (٣/١٧٠) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. والترمذي (١٤١٨) قال: حدثنا سلمة بن شبيب، وحاتم بن سياه المروزي، وغير واحد، قالوا: حدثنا عبد الرزاق، عن معمر.\nأربعتهم - معمر، وشعيب، والزبيدي، ويونس، وأبو أويس - عن الزهري، عن طلحة بن عبد الله بن عوف، عن عبد الرحمن بن عمرو بن سهل، فذكره.\n(*) قال معمر: وبلغني عن الزهري ولم أسمعه منه زاد في هذا الحديث «ومن قتل دون ماله فهو شهيد» .\nوأخرجه البخاري (٤/١٣٠) قال: حدثني عبيد بن إسماعيل، قال: حدثنا أبو أسامة. ومسلم (٥/٥٨) قال: حدثنا أبو الربيع العتكي، قال: حدثنا حماد بن زيد. وفي (٥/٥٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن زكريا بن أبي زائدة.\nثلاثتهم - أبو أسامة، وحماد، ويحيى بن زكريا - عن هشام بن عروة، عن أبيه، فذكره.\n(*) في رواية أحمد ويحيي بن زكريا لم يذكر قصة أروى.\n(*) وفي رواية البخاري، لم يذكر قصة دعاء سعيد بن زيد على أروى.","vol":"8","page":445},{"text":"٦٢١٠ - (خ) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «من أخذ شبرًا من الأرض بغير حقّ خُسِفَ به يوم القيامة إلى سبع أرضين» أخرجه البخاري (١) .\n_________\n(١) ٥ / ٧٦ في المظالم، باب من ظلم شيئًا من الأرض، وفي بدء الخلق، باب ما جاء في سبع أرضين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٩٩) (٥٧٤٠) قال: حدثنا عارم. والبخاري (٣/١٧١) قال: حدثنا مسلم بن إبراهيم. وفي (٤/١٣٠) قال: حدثنا بشر بن محمد.\nثلاثتهم - عارم، ومسلم، وبشر - عن عبد الله بن المبارك، قال: حدثنا موسى بن عقبة، عن سالم، فذكره.","vol":"8","page":446},{"text":"٦٢١١ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يأخذُ أحد شبرًا من الأرض بغير الحق إلا طَوَّقه الله تعالى إلى ⦗٤٤٧⦘ سبع أرضين» أخرجه مسلم (١) .\n_________\n(١) رقم (١٦١١) في المساقاة، باب تحريم الظلم وغصب الأرض وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٨٨) قال: حدثنا عفان. قال: حدثنا وهيب. ومسلم (٥/٥٨) قال: حدثني زهير بن حرب. قال: حدثنا جرير.\nكلاهما - وهيب، وجرير - عن سهيل، عن أبيه، فذكره.","vol":"8","page":446},{"text":"<span data-type=\"title\" id=toc-1340>الكتاب الخامس: في الغيبة والنميمة</span>\n٦٢١٢ - (د ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال يومًا: «أتدرون ما الغيبة؟ قالوا: الله ورسوله أعلم، قال: ذِكرُ أحدكم أخاه بما يكره، فقال رجل: أرأيتَ إن كان في أخي ما أقول؟ قال: إن كان فيه ما تقول فقد اغتبته، وإن لم يكن فيه ما تقول فقد بَهتَّه» .\nأخرجه أبو داود والترمذي، وأول حديثهما قال: «قيل: يا رسول الله ما الغيبة؟ قال: ذِكْرك أخاك بما يكره» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَهَتَّه) البَهْت: الكذب والافتراء على الإنسان.\n_________\n(١) رواه أبو داود رقم (٤٨٧٤) في الأدب، باب في الغيبة، والترمذي رقم (١٩٣٥) في البر والصلة، باب ما جاء في الغيبة، قال الترمذي: هذا حديث صحيح، وهو كما قال، وقال الترمذي: وفي الباب عن أبي برزة، وابن عمر، وعبد الله بن عمرو، ورواه أيضًا بنحوه مسلم رقم (٢٥٨٩) في البر والصلة، باب تحريم الغيبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٠ و٤٥٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٣٨٤ و٣٨٦) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم. والدارمي (٢٧١٧) قال: أخبرنا نعيم بن حماد، عن عبد العزيز بن محمد. ومسلم (٨/٢١) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل. وأبو داود (٢٨٧٤) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا عبد العزيز - يعني ابن محمد -. والترمذي (١٩٣٤) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز ابن محمد. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٣٩٨٥) عن علي بن حجر، عن إسماعيل بن جعفر.\nأربعتهم - شعبة، وعبد الرحمن بن إبراهيم، وعبد العزيز بن محمد، وإسماعيل بن جعفر - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"8","page":447},{"text":"٦٢١٣ - (ط) المطلب بن عبد الله بن حنطب المخزومي قال: إن رجلًا سأل رسولَ الله - ﷺ -: «ما الغيبة؟ فقال رسول الله - ﷺ -: أن تذكر من المرءِ ما يكره أن يسمع، قال: يا رسول الله، وإن كان حقًا؟ قال رسولُ الله - ﷺ -: إذا قلت باطلًا: فذلك البهتان» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٨٧ في الكلام، باب ما جاء في الغيبة مرسلًا، وقد وصله العلاء بن عبد الرحمن عن أبيه عن أبي هريرة، عند مسلم وأبي داود والترمذي، كما في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (١٩١٩) قال: عن الوليد بن عبد الله بن صياد، أن المطلب بن عبد الله بن حنطب المخزومي فأخبره به.","vol":"8","page":448},{"text":"٦٢١٤ - (ت د) عائشة - ﵂ - قالت: قلتُ: «يا رسول الله حَسْبُكَ من صفيّةَ قِصَرها، قال: لقد قلتِ كلمة لو مُزِجَ [بها] البحر لمزجتْهُ قالت: وحكيتُ له إنسانًا، فقال: ما أحبّ أني حكيتُ إنسانًا وأن لي كذا وكذا» أخرجه الترمذي وأبو داود.\nوللترمذي مختصرًا أيضًا قالت: قال رسولُ الله - ﷺ-: «ما أُحِبُّ أني حكيتُ أحدًا وأن لي كذا وكذا» (١) .\n_________\n(١) رواه الترمذي رقم (٢٥٠٣) و(٢٥٠٤) في صفة القيامة، باب تحريم الغيبة، وأبو داود رقم (٤٨٧٥) في الأدب، باب في الغيبة، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/١٢٨) قال: حدثنا عبد الرزاق. وفي (٦/١٣٦ و٢٠٦) قال: حدثنا وكيع. وفي (٦/١٨٩) قال: حدثنا عبد الرحمن. وأبو داود (٤٨٧٥) قال: حدثنا مسدد، قال: حدثنا يحيى. والترمذي (٢٥٠٢) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد وعبد الرحمن بن مهدي. وفي (٢٥٠٣) قال: حدثنا هناد. قال: حدثنا وكيع.\nأربعتهم - عبد الرزاق، ووكيع، وعبد الرحمن بن مهدي، ويحيى بن سعيد - عن سفيان، عن علي بن الأقمر، عن أبي حذيفة، وكان من أصحاب ابن مسعود، فذكره.","vol":"8","page":448},{"text":"٦٢١٥ - (د) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «لما عُرِجَ بي مررتُ بقوم لهم أظْفَار من نُحاس يَخْمِشُون بها وجوهَهم [وصُدورَهم] فقلت: مَن هؤلاء يا جبريل؟ قال: هؤلاء الذين يأكلون لحومَ الناس، ويقعون في أعراضهم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٧٨) و(٤٨٧٩) في الأدب، باب في الغيبة، ورواه أيضًا أحمد في \" المسند \"، والضياء في \" المختارة \"، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٢٢٤) قال: حدثنا أبو المغيرة. وأبو داود (٤٨٧٨) قال: إن المصفى، قال: ثنا بقية وأبو المغيرة. وفي (٤٨٧٩) قال أبو داود: حدثنا عيسى بن أبي عيسى، عن أبي المغيرة.\nكلاهما - بقية، وأبو المغيرة - قالا: حدثنا صفوان بن عمرو، عن راشد وعبد الرحمن، فذكراه.","vol":"8","page":448},{"text":"٦٢١٦ - (د) المستورد بن شداد أن رسولَ الله - ﷺ- قال: «مَنْ أكل برجل مسلم أُكلة، فإن الله يطعمه مثلَها من جهنم، ومَن كُسِي ثوبًا برجل مسلم، فإن الله يكسوه مثلَها (١) من جهنم، ومَن قام برجل مقام سُمْعَة ورِياء، فإن الله يقوم به مقام سُمعة ورياء يوم القيامة» أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: مثله.\n(٢) رقم (٤٨٨١) في الأدب، باب في الغيبة، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٢٩، وفي سنده وقاص بن ربيعة العنسي، ولم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده محتمل التحسين:\nأخرجه أحمد (٤/٢٢٩) قال: حدثنا روح، قال: حدثنا ابن جريج، قال: قال سليمان. والبخاري في «الأدب المفرد» (٢٤٠) قال:حدثنا أحمد بن عاصم، قال: حدثني حيوة، قال: حدثنا بقية، عن ابن ثوبان، عن أبيه، عن مكحول. وأبو داود (٤٨٨١) قال: حدثنا حيوة بن شريح المصري، قال: حدثنا بقية، عن ابن ثوبان، عن أبيه، عن مكحول.\nكلاهما - سليمان، ومكحول - عن وقاص بن ربيعة، فذكره.\nقلت: وقاص بن ربيعة تفرد ابن حبان بتوثيقه.","vol":"8","page":449},{"text":"٦٢١٧ - (د) سعيد بن زيد - ﵁ - أن رسولَ الله - ﷺ- قال: «إن من أرْبى الرِّبا: الاستطالةُ في عِرْضِ المسلم بغير حق» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٧٦) في الأدب، باب في الغيبة، ورواه أيضًا أحمد في \" المسند \" ١ / ١٩٠، وإسناده صحيح، كما رواه أبو داود بمعناه من حديث أبي هريرة، وأبو يعلى من حديث عائشة، والبزار من حديث أبي هريرة، وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/١٩٠) (١٦٥١) . وأبو داود (٤٨٧٦) قال: حدثنا محمد بن عوف.\nكلاهما - أحمد بن حنبل، ومحمد بن عوف - قالا: حدثنا أبو اليمان، قال: حدثنا شعيب، قال: حدثنا عبد الله بن عبد الرحمن بن أبي حسين، قال: حدثنا نوفل بن مساحق، فذكره.\n(*) رواية محمد بن عوف، مختصرة على: «إن من أربى الربا الاستطالة في عرض المسلم بغير حق» .","vol":"8","page":449},{"text":"٦٢١٨ - (د) معاذ بن أنس الجهني - ﵁ - أن رسولَ الله - ﷺ- قال: «مَن حَمَى مؤمنًا من منافق بعث الله مَلَكًا يحمي لحمه يومَ القيامة من نار جهنم، ومَن رمى مؤمنًا (١) بشيء يُريد شَيْنه به: حُبس يوم القيامة على جِسْر من جسور جهنم، حتى يخرج مما قال» أخرجه أبو داود (٢) . ⦗٤٥٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَيْنه) الشَّيْن: العَيْب وهو ضد الزَّيْن.\n_________\n(١) في نسخ أبي داود المطبوعة: ومن رمى مسلمًا.\n(٢) رقم (٤٨٨٣) في الأدب، باب من رد عن مسلم غيبة، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٤١، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٤٤١) قال: حدثنا أحمد بن الحجاج، ويعمر بن بشر. وأبو داود (٤٨٨٣) قال: حدثنا عبد الله بن أسماء بن عبيد.\nثلاثتهم - أحمد بن الحجاج، ويعمر، وعبد الله بن محمد - عن عبد الله بن المبارك، عن يحيى بن أيوب، عن عبد الله بن سليمان، عن إسماعيل بن يحيى المعافري، عن سهل بن معاذ بن أنس الجهني، فذكره.\nقلت: إسماعيل بن يحيى المعافري المصري مجهول، قاله الحافظ في «التقريب» .","vol":"8","page":449},{"text":"٦٢١٩ - (ت) جابر بن عبد الله، وأبو هريرة - ﵄ - قالا: قال رسولُ الله - ﷺ-: «لا غِيبَةَ لفاسِق، ولا مُجاهر، وكلُّ أمتي معافى إِلا المجاهرون (١)» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مجاهر) المجاهر: هو الذي يظهر المعاصي، ولا يتحاشاها اطِّراحًا لأوامر الله تعالى.\n_________\n(١) في البخاري ومسلم: إلا المجاهرين، بالنصب، وهو أصوب، قال الحافظ في \" الفتح \": وفي رواية النسفي \" إلا المجاهرون \" بالرفع، وعليها شرح ابن بطال وابن التين، وقال: كذا وقع، وصوابه عند البصريين بالنصب، وأجاز الكوفيون الرفع في الاستثناء المنقطع، كذا قال، وقال ابن مالك: \" إلا \" على هذا بمعنى \" لكن \" وانظر تتمة الكلام على هذا في \" الفتح \" ١٠ / ٤٠٥ و٤٠٦.\n(٢) كذا في الأصل: أخرجه الترمذي، وفي المطبوع: أخرجه رزين، ولم نجده عند الترمذي، والشطر الأول من الحديث: \" لا غيبة لفاسق \" رواه الطبراني والبيهقي بلفظ: \" ليس لفاسق غيبة \" من حديث بهز بن حكيم عن أبيه عن جده، قال الهيثمي في \" المجمع \": فيه العلاء بن بشر ضعفه الأزدي، وقال الحاكم: هذا حديث غير صحيح ولا يعتمد عليه. وقال ابن عدي عن أحمد بن حنبل: حديث منكر، وقال الدارقطني والخطيب: حديث باطل، والشطر الثاني رواه البخاري من حديث أبي هريرة ١٠ / ٤٠٥ في الأدب، باب ستر المؤمن على نفسه، ومسلم رقم (٢٩٩٠) في الزهد، باب النهي عن هتك الإنسان ستر نفسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وهم المصنف - ﵀ في عزو الحديث للترمذي وليس عنده ولا خرجه أحد من أصحاب الأصول، وانظره بهذا اللفظ في «أسرار الشريعة» (٣٨٣) . وكشف الخفا (٢/٥١) .\nوبنحوه عن بهز بن حكيم عن أبيه عن جده، عزاه الهيثمي للأوسط وقال: فيه العلاء بن بشر ضعفه الأزدي.\nقلت: والحديث منكر لا يثبت البتة. وشطره الأخير: كل أمتي معافى. صحيح أخرجه البخاري ومسلم.","vol":"8","page":450},{"text":"٦٢٢٠ - (خ م ت د) حذيفة بن اليمان - ﵁ - قال: سمعتُ النبيَّ - ﷺ – يقول: «لا يدخل الجنة قَتَّات» أخرجه البخاري ومسلم. ⦗٤٥١⦘\nولمسلم مثله، وقال: «نمّام» وأخرج أبو داود الأولى.\nوفي رواية الترمذي قال: «قيل لحذيفة: إن رجلًا يرفَعُ الحديث - وفي رواية: يَنْمي الحديث إلى الأمير - فقال له حذيفة: سمعتُ النبيَّ - ﷺ - يقول: لا يدخل الجنةَ قَتَّات» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَتَّات) القتَّات: النَّمام، وهو الذي ينقل الحديث بين الناس ليوقع بينهم.\n_________\n(١) رواه البخاري ١٠ / ٣٩٤ في الأدب، باب ما يكره من النميمة، ومسلم رقم (١٠٥) في الإيمان، باب بيان غلظ تحريم النميمة، وأبو داود رقم (٤٧٧١) في الأدب، باب في القتات، والترمذي رقم (٢٠٢٧) في البر والصلة، باب ما جاء في النمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٤٤٣) قال: حدثنا سفيان. وأحمد (٥/٣٨٩) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. وفي (٥/٣٩٧) قال: حدثنا عبد الرحمن، وأبو نعيم، قالا: حدثنا سفيان. وفي (٥/٤٠٤) قال: حدثنا سفيان بن عيينة. والبخاري (٨/٢١) . وفي «الأدب المفرد» (٣٢٢) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. ومسلم (١/٧١) قال: حدثنا علي بن حجر السعدي، وإسحاق بن إبراهيم، عن جرير. والترمذي (٢٠٢٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة. والنسائي في الكبرى «تحفة الأشراف» (٣٣٨٦) عن إسماعيل بن مسعود، عن بشر بن المفضل، عن شعبة أربعتهم - ابن عيينة، والثوري، وجرير، وشعبة - عن منصور.\n٢ - وأخرجه أحمد (٥/٣٨٢) قال: حدثنا أبو معاوية. وفي (٥/٣٨٩) قال: حدثنا يحيى بن سعيد القطان، أبو سعيد الأحول. وفي (٥/٤٠٢) قال: حدثنا وكيع. ومسلم (١/٧١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية. ووكيع. (ح) وحدثنا منجاب بن الحارث التميمي، قال: أخبرنا ابن مسهر. وأبو داود (٤٨٧١) قال: حدثنا مسدد، وأبو بكر بن أبي شيبة، قالا: حدثنا أبو معاوية. أربعتهم - أبو معاوية، ووكيع، ويحيى، وابن مسهر - عن الأعمش.\n٣ - وأخرجه أحمد (٥/٣٩٢) قال: حدثنا أبو قطن، قال: حدثنا شعبة عن الحكم.\nثلاثتهم - منصور، والأعمش، والحكم - عن إبراهيم بن يزيد النخعي، عن همام، فذكره.","vol":"8","page":450},{"text":"٦٢٢١ - (م) عبد الله بن مسعود - ﵁ - قال: إن محمدًا - ﷺ- قال: «ألا أُنبِّئُكم ما العَضْهُ؟ هي النَّميمَةُ: القَالَةُ بين الناس» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما العَضْه) العَضْه والعَضِيهة: البهتان، والكذب الذي لا حقيقة له.\n(القَالَة) كَثْرَة القول، وإيقاع الخصومة بين الناس.\n_________\n(١) رقم (٢٦٠٦) في البر والصلة، باب تحريم النميمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٦٠٦) عن محمد بن المثنى، وابن بشار، كلاهما عن غندر عن شعبة عن عمرو بن عبد الله السبيعي عن أبي الأحوص، فذكره.","vol":"8","page":451},{"text":"٦٢٢٢ - (ت د) عبد الله بن مسعود - ﵁ - قال: قال ⦗٤٥٢⦘ رسولُ الله - ﷺ-: «لا يُبَلِّغُني أحد عن أحد من أصحابي شيئًا، فإني أُحِبُّ أن أخرجَ إِليهم وأنا سليمُ الصدر» .\nقال عبد الله: فأُتِيَ رسولُ الله - ﷺ- بمال، فقسمه النبيُّ - ﷺ- فانتهيتُ إلى رجلين جالسين، وهما يقولان: والله، ما أراد محمد بقسمته التي قسمها وجه الله، ولا الدَّارَ الآخرة، فثَبَتُّ حتى سمعتُها، فأتيتُ رسولَ الله - ﷺ- فأخبرتُه، فاحمَّر وجهُه، فقال: دَعْني عنك، فقد أُوذي موسى بأكثر من هذا فَصَبر.\nوفي رواية قال: قال رسولُ الله - ﷺ-: «لا يبَلِّغني أحد عن أحد شيئًا» .\nأخرجه الترمذي، وأخرج أبو داود من أوله طرفًا إلى قوله: «سليم الصدر» (١)، وقد تقدَّم في غزوة حنين للبخاري ومسلم عن ابن مسعود هذا المعنى بزيادة ذكر قسمة غنائم حنين (٢) .\n_________\n(١) رواه الترمذي رقم (٣٨٩٣) في المناقب، باب فضل أزواج النبي ﷺ، وأبو داود رقم (٤٨٦٠) في الأدب، باب في رفع الحديث من المجلس، والشطر الأول منه \" لا يبلغني أحد عن أحد من أصحابي شيئًا، فإني أحب أن أخرج إليهم وأنا سليم الصدر \"، إسناده ضعيف، وتتمته رواه البخاري ومسلم عن ابن مسعود، وقد تقدم.\n(٢) تقدم الحديث برقم (٦١٥٠) في الغزوات فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٩٥) (٣٧٥٩) قال: حدثنا حجاج. وأبو داود (٤٨٦٠) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا الفريابي. والترمذي (٣٨٩٦) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن يوسف.\nكلاهما - حجاج، ومحمد بن يوسف الفريابي - عن إسرائيل بن يونس، عن الوليد بن أبي هشام مولى الهمداني، عن زيد بن زائد، فذكره.\n(*) أخرجه الترمذي (٣٨٩٧) قال: حدثنا محمد بن إسماعيل، قال: حدثنا عبد الله بن محمد، قال: حدثنا عبيد الله بن موسى، والحسين بن محمد، عن إسرائيل، عن السدي، عن الوليد بن أبي هشام، عن زيد بن زائد، فذكره.\nوزاد في الإسناد «السدي» .\n(*) رواية أبي داود، والترمذي (٣٨٩٧) مختصرة على أوله.\n(*) في رواية أبي داود ذكر «الوليد» ولم ينسبه في رواية الفريابي. قال أبو داود: ونسبه لنا زهير بن حرب، عن حسين بن محمد، عن إسرائيل، في هذا الحديث قال: «الوليد بن أبي هشام» .\nقلت: شطره الأول إسناده ضعيف: لا يبلغني أحد عن أحد.","vol":"8","page":451},{"text":"<span data-type=\"title\" id=toc-1341>الكتاب السادس: في الغِنَاء واللَّهْو</span>\n٦٢٢٣ - (خ م س) عائشة - ﵂ – قالت: «دخل عليّ رسولُ الله - ﷺ- وعندي جاريتان تُغنِّيان بغِناءِ بُعَاث، فاضطجع على الفراش، وحوَّل وجهه، ودخل أبو بكر فانتهرني وقال: مِزْمَارَةُ الشيطان عند النبيِّ - ﷺ-؟ فأقبل عليه رسولُ الله - ﷺ- فقال: دَعهما، فلما غَفَل غَمَزْتُهما فخرجتا، وكان يومَ عيد، يلعبُ السُّودان بالدَّرَق والحِرَاب، فإما سألتُ رسولَ الله - ﷺ-، وإما قال: تَشْتَهين تنظرين؟ قلتُ: نعم، فأقامني وراءه، خَدِّي على خَدِّه، وهو يقول: دُونَكم يا بني أَرْفِدَةَ، حتى إِذا مَلِلْتُ قال: حَسْبُكِ؟ قلتُ: نعم، قال: فاذهبي» .\nوفي رواية قالت: «دَخل عليَّ أبو بكر وعندي جاريتان من جواري الأَنصار تُغَنِّيان بما تَقَاولَتْ به الأنصار يوم بُعَاث، قالت: ولَيْسَتا بمُغَنِّيَتَين، فقال أبو بكر: أَبِمَزْمُور الشيطان في بيْت رسولِ الله - ﷺ-؟ وذلك يومَ عيد، فقال رسولُ الله - ﷺ-: إنَّ لكل قوم عيدًا، وهذا عيدُنا»\nوفي أخرى «أن أبا بكر دخل عليها، والنبيُّ - ﷺ- عندها يومَ فِطْر، ⦗٤٥٤⦘ أو أضحى، وعندها قَيْنَتَان تُغنِّيَان بما تَقَاذَفَتْ بِه الأنصارُ يوم بُعاث، فقال أبو بكر: مزمار الشيطان؟ - مرتين - فقال رسولُ الله - ﷺ-: يا أبا بكر؛ إِنَّ لكل قوم عيدًا، وإن عيدنا هذا اليوم» .\nوفي أخرى «أن أبا بكر دخل عليها، وعندها جاريتان في أيام مِنى تُدَفِّفان وتضربان، والنبيُّ - ﷺ- مُتَغَشّ بثوبه، فانتهرهما أبو بكر، فكشف النبيُّ - ﷺ- عن وجهه، فقال: دَعْهما يا أبا بكر، فإنها أيام عيد، وتلك الأيامُ أيامُ مِنى، وقالت عائشة: رأيتُ النبيَّ - ﷺ- يَسْتُرني وأنا أنظر إلى الحبشة وهم يلعبون في المسجد، فزجرهم عمر، فقال النبيُّ - ﷺ-: أمْنًا يا بني أرْفِدَةَ - يعني من الأمن» .\nوفي رواية نحوه، وفيه «تغنّيان وتضربان»، وفيه «وأنا جارية، فَاقْدِروا قَدْرَ الجاريةِ العَرِبَةِ الحديثةِ السِّنّ» أخرجه البخاري ومسلم.\nوأخرج النسائي نحو الرواية التي فيها ذِكرُ أيام مِنى، إلى قوله: «وهي أيام منى» وزاد «ورسولُ الله - ﷺ- بالمدينة» .\nوله في أخرى قالت: «دخلَ رسولُ الله - ﷺ- عليها وعندها جاريتان تضربان بدُفَّيْن، فَانْتَهَرهما أبو بكر، فقال رسولُ الله - ﷺ-: دَعْهنّ، فإن لكل قوم عيدًا» (١) . ⦗٤٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يوم بُعَاث): يوم كان فيه حرب بين الأوس والخزرج قبيل الإسلام، وهو بالعين غير المعجمة، وقد روي بالعين المعجمة، وليس بالكثير.\n(فانتهرني) انتهرني، أي: زَبَرَني.\n(تغنِّيان) أراد بالغناء هاهنا: أنهما كانتا تنشدان شعرًا قبل يوم بعاث، ولم يُرد الغِنَاء الذي هو ذِكْر الخَنا والفحش والتعرُّض بالنساء، وما يُسمِّيه أهل الخنا الغِناء، والعرب تقول: سمعت فلانًا يُغَنِّي بهذا الحديث، أي يجهر به، ولا يُورِّي ولا يكني، وإلى هذا ذهب بعضهم: ليس مِنَّا من لم يتغنَّ بالقرآن، أي: يجهر به، وقد جاء ذلك في بعض الروايات، وهو مذكور في بابه، فكلُّ من رفع صوته بشيء ووالى به مرَّة بعد مرَّة، فصوته عند العرب غِناء، وأكثره فيما ساق من صوت، أو شجى من نغمة ولحن، ولذلك قيل: غَنَّت الحمامة، تغنَّى الطائر، وكذلك جعلوا صَلْصَلَة الحديد وأطيط الرَّحْل غِناء في أشعارهم، وقد رخص عمر بن الخطاب في غِناء ⦗٤٥٦⦘ الأعراب، قال: وهو صوت كالحُداء.\n(يا بني أرفِدَة) بنو أرفدة: جنس من الحبش يرقصون.\n(تقاذفت) أي: تشاتمت، وهو ما كانوا يقولونه من الأشعار عند المحاربة والمبارزة.\n(فاقدُروا قدرَ الجارية) أي: قَدِّروا قدرها، وقيسوا أمرها، وأنها مع حداثتها وشهوتها النظر وحرصها عليه، كيف مسَّها الضجر والإعياء، ورسول الله - ﷺ- لم يمسَّه شيء من ذلك، حفظًا لقلبها، ورفقًا بها.\n(العَرِبة) هي المرأة الطيِّبة النفس، الحريصة على اللهو.\n_________\n(١) رواه البخاري ٢ / ٣٦٦ - ٣٧٠ في العيدين، باب الحراب والدرق يوم العيد، وباب سنة ⦗٤٥٥⦘ العيدين لأهل الإسلام، وباب إذا فاته العيد يصلي ركعتين، وفي الجهاد، باب الدرق، وفي الأنبياء، باب قصة الحبش، وفي فضائل أصحاب النبي ﷺ، باب مقدم النبي ﷺ وأصحابه المدينة، وفي النكاح، باب حسن المعاشرة مع الأهل، وباب نظر المرأة إلى الحبش ونحوهم من غير ريبة، ومسلم رقم (٨٩٢) في العيدين، باب الرخصة في اللعب الذي لا معصية فيه، والنسائي ٣ / ١٩٥ - ١٩٧ في العيدين، باب اللعب في المسجد يوم العيد ونظر النساء إلى ذلك، وباب الرخصة في الاستماع إلى الغناء وضرب الدف يوم العيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٣٣ و١٢٧) قال: حدثنا محمد بن جعفر. قال: حدثنا معمر. وفي (٦/٨٤) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. والبخاري (٢/٢٩) و(٤/٢٢٥) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. ومسلم (٣/٢١) قال: حدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني عمرو. والنسائي (٣/١٩٥) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا محمد بن جعفر. عن معمر. وفي (٣/١٩٦) قال: أخبرنا أحمد بن حفص بن عبد الله. قال: حدثني أبي. قال: حدثني إبراهيم بن طهمان، عن مالك بن أنس. وفي الكبرى «تحفة الأشراف» (١٦٥١٤) عن محمد بن عبد الله بن عمار، عن المعافى، عن الأوزاعي. (ح) وعن إسحاق بن إبراهيم، عن عيسى بن يونس، عن الأوزاعي. خمستهم - معمر، والأوزاعي، وعقيل بن خالد، وعمرو بن الحارث، ومالك - عن ابن شهاب الزهري.\n٢ - وأخرجه أحمد (٦/٩٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٣٤) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. والبخاري (٢/٢١) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. وفي (٥/٨٦) قال: حدثني محمد بن المثنى. قال: حدثنا غندر. قال: حدثنا شعبة. ومسلم (٣/٢١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة (ح) وحدثناه يحيى بن يحيى وأبو كريب، جميعا عن أبي معاوية. وابن ماجة (١٨٩٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. أربعتهم - شعبة، وحماد بن سلمة، وأبو أسامة حماد بن أسامة، وأبو معاوية الضرير - عن هشام بن عروة.\nكلاهما - الزهري، وهشام - عن عروة بن الزبير، فذكره.\n(*) الروايات ألفاظها متقاربة، وأثبتنا لفظ رواية أبي أسامة، عن هشام بن عروة، عند مسلم (٣/٢١) .\n- وعن عروة، عن عائشة قالت:\n«دخل رسول الله -ﷺ- وعندي جاريتان تغنيان بغناء بعاث، فاضطجع على الفراش. وحول وجهه. فدخل أبو بكر فانتهرني ...» .\nأخرجه البخاري (٢/٢٠) قال: حدثنا أحمد بن عيسى. وفي (٤/٤٧) قال: حدثنا إسماعيل. ومسلم (٣/٢٢) قال: حدثني هارون بن سعيد الأيلي ويونس بن عبد الأعلى.\nأربعتهم - أحمد، وإسماعيل بن أبي أويس، وهارون بن سعيد، ويونس بن عبد الأعلى - قالوا: حدثنا ابن وهب، قال: أخبرنا عمرو، أن محمد بن عبد الرحمن الأسدي حدثه، عن عروة، فذكره.","vol":"8","page":453},{"text":"٦٢٢٤ - (خ د ت) الرَبيع بنت مُعوِّذ - ﵂ - قالت: «جاء رسولُ الله - ﷺ- حين بُنيَ عليَّ، فدخل بيتي، وجلس على فراشي، فجعل جُويْريات لنا يَضْرِبْنَ بالدُّفِّ، وَيَنْدُبْنَ مَنْ قُتِلَ من آبائهنّ يومَ بدر، إذ قالت إِحداهنّ:\nوفينا نَبيٌّ يَعْلمُ ما في غَدِ.\nقال لها رسولُ الله - ﷺ-: دَعي هذا، وقُولي بالذي كنتِ تقولين» . أخرجه البخاري وأبو داود والترمذي (١) .\n_________\n(١) رواه البخاري ٩ / ١٧٤ في النكاح، باب ضرب الدف في النكاح والوليمة، وفي المغازي، باب شهود الملائكة بدرًا، وأبو داود رقم (٤٩٢٢) في الأدب، باب النهي عن الغناء، والترمذي رقم (١٠٩٠) في النكاح، باب ما جاء في إعلان النكاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٥٩) قال: حدثنا عبد الصمد ومهنأ بن عبد الحميد أبو شبل. قالا: حدثنا حماد. وفي (٦/٣٦٠) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وعبد بن حميد (١٥٨٩) قال: حدثنا الحسن بن موسى. قال: حدثنا حماد بن سلمة. والبخاري (٥/١٠٥) قال: حدثنا علي. قال: حدثنا بشر بن المفضل وفي (٧/٢٥) قال:حدثنا مسدد. قال:حدثنا بشر بن المفضل. وأبو داود (٤٩٢٢) قال: حدثنا مسدد. قال: حدثنا بشر. وابن ماجة (١٨٩٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون. قال: حدثنا حماد بن سلمة. والترمذي (١٠٩٠) قال: حدثنا حميد بن مسعدة البصري. قال: حدثنا بشر بن المفضل. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٨٣٢) عن عمرو بن علي، عن بشر بن المفضل.\nكلاهما - حماد بن سلمة، وبشر بن المفضل - عن خالد بن ذكوان أبي الحسين، فذكره.","vol":"8","page":456},{"text":"٦٢٢٥ - (د) نافع مولى ابن عمر - ﵀ - قال: «كنتُ مع ابن عمر في الطريق، فسمع مزمارًا، فوضع إصبعيه على أُذُنَيْهِ، ونأى عن الطريق إلى الجانب الآخر، ثم قال لي بَعْدَ أنْ بَعُدْنا: يا نافعُ، هل تسمع شيئًا؟ فقلت: لا، فرفع إصبعيه من أُذُنَيْه، وقال: كنتُ مع رسولِ الله - ﷺ-، فسمع صَوْتَ يَرَاع، فصنعَ مثل ما صنعت (١) . قال نافع: وكنتُ إِذْ ذَاك صغيرًا» .\nوفي رواية قال: كنتُ رِدْفَ ابن عمر، إذْ مَرَّ بِرَاع يَزْمُرُ ... فذكر نحوه.\nأخرجه أبو داود، وقال في حديثه: «كنتُ مع رسولِ الله - ﷺ-، فسمع مثل هذا، فصنع مثل هذا»، ولم يذكر قول نافع: «كنتُ صغيرًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَرَاع) اليراع: القصب، والمراد به: الشَّبابَة المتَّخذة من القصب.\n_________\n(١) الذي في نسخ أبي داود المطبوعة: كنت مع رسول الله ﷺ فسمع مثل هذا فصنع مثل هذا، وقد جاء \" المشكاة \" باللفظ الذي في أصلنا.\n(٢) رواه أبو داود رقم (٤٩٢٤) و(٤٩٢٥) و(٤٩٢٦) في الأدب، باب كراهية الغناء والزمر، ورواه أيضًا أحمد في \" المسند \" ٢ / ٨ و٣٨، وإسناده حسن، وفي آخر الحديث في بعض نسخ أبي داود المطبوعة: قال أبو علي اللؤلؤي: سمعت أبا داود يقول: هذا حديث منكر، وفي بعض النسخ، قال أبو داود: هذا حديث منكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٨) (٤٥٣٥) قال: حدثنا الوليد. وفي (٢/٣٨) (٤٩٦٥) قال: حدثنا الوليد بن مسلم ومخلد بن يزيد. وأبو داود (٤٩٢٤) قال: حدثنا أحمد بن عبيد الله الغداني، قال: حدثنا الوليد بن مسلم.\nكلاهما - الوليد، ومخلد - عن سعيد بن عبد العزيز، عن سليمان بن موسى، عن نافع، فذكره.\n(*) قال أبو داود: هذا حديث منكر.\n(*) أخرجه أبو داود (٤٩٢٥) قال: حدثنا محمود بن خالد، قال: حدثنا أبي، قال: حدثنا مطعم بن المقدام، قال: حدثنا نافع، قال: كنت ردف ابن عمر، إذ مر براع يزمر ... فذكر نحوه. قال أبو داود: أدخل بين مطعم ونافع «سليمان بن موسى» .\nوفي (٤٩٢٦) قال: حدثنا أحمد بن إبراهيم، قال: حدثنا عبد الله بن جعفر الرقي، قال: حدثنا أبو المليح، عن ميمون، عن نافع قال: كنا مع ابن عمر، فسمع صوت زامر، فذكر نحوه، قال أبو داود: وهذا أنكرها.","vol":"8","page":457},{"text":"٦٢٢٦ - () محمد بن المنكدر قال: «بلغني: أن الله تعالى يقول يوم القيامة: أين الذين كانوا يُنزِّهون أسماعهم عن اللهو ومزامير الشيطان؟ أَدْخِلوهم في رِياض المسك، ثم يقول للملائكة: أسْمِعوهم حمدي، وأخبِروهم: أنْ لا خوف عليهم ولا هم يحزنون» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين على الأصول. لم أهتد إليه.","vol":"8","page":458},{"text":"<span data-type=\"title\" id=toc-1342>الكتاب السابع: في الغَدْر</span>\n٦٢٢٧ - (خ م ت د) عبد الله بن عمر - ﵄ - أن النبيَّ - ﷺ- قال: «إنَّ الغَادِرَ يُنْصَبُ له لِوَاء يوم القيامة، فيقال: هذه غَدْرَةُ فلان» .\nوفي رواية «إِذا جمع الله الأولين والآخِرين يوم القيامة: يُرْفَعُ لكل غادِر لواء ...» وذكر الحديث.\nوفي أخرى «لكلِّ غادر لواء يوم القيامة يُعرَف به» . أخرجه البخاري ومسلم.\nوفي رواية الترمذي «إن الغادر ينصب له لواء يوم القيامة» زاد أبو ⦗٤٥٩⦘ داود «فيقال: هذه غَدْرَةُ فلان بن فلان» (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٦٤ في الأدب، باب ما يدعى الناس بآبائهم، وفي الجهاد، باب إثم الغادر للبر والفاجر، وفي الحيل، باب إذا غصب جاريته فزعم أنها ماتت فقضى بقيمة الجارية الميتة ثم وجدها صاحبها، وفي الفتن، باب إذا قال عند قوم شيئًا ثم خرج بخلافه، ومسلم رقم (١٧٣٥) في الجهاد، باب تحريم الغدر، وأبو داود رقم (٢٧٥٦) في الجهاد، باب في الوفاء بالعهد، والترمذي رقم (١٥٨١) في السير، باب ما جاء أن لكل غادر لواء يوم القيامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن نافع، عن ابن عمر - ﵄ - عن النبي -ﷺ- قال:\n«الغادر يرفع له لواء يوم القيامة ...»\nوفي رواية: «إذا جمع الله الأولين والآخرين يوم القيامة، يرفع لكل غادر لواء، فقيل: هذه غدرة فلان بن فلان» .\nوفي رواية: عن نافع، قال: لما خلع أهل المدينة يزيد بن معاوية، جمع ابن عمر حشمه وولده فقال: إني سمعت النبي -ﷺ- يقول:\n«ينصب لكل غادر لواء يوم القيامة» .\nوإنا قد بايعنا هذا الرجل على بيع الله ورسوله، وإني لا أعلم غدرا أعظم من أن يبايع رجل على بيع الله ورسوله ثم ينصب له القتال، وإني لا أعلم أحدا منكم خلعه ولا بايع في هذا الأمر إلا كانت الفيصل بيني وبينه.\nأخرجه أحمد (٢/١٦) (٤٦٤٨) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٢٩) (٤٨٣٩) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. وفي (٢/٤٨) (٥٠٨٨) قال: حدثنا إسماعيل، قال: حدثني صخر بن جويرية. وفي (٢/٦١) (٥٧٠٩) قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا صخر. وفي (٢/١١٢) (٥٩١٥) قال: حدثنا مؤمل، قال: حدثنا حماد - يعني ابن زيد - عن أيوب. وفي (٢/١٤٢) (٦٢٨١) قال: حدثنا ابن نمير. قال: حدثنا عبيد الله. وعبد بن حميد (٧٥٤) قال: حدثنا محمد بن عبيد. قال: حدثنا عبيد الله. والبخاري (٤/١٢٧ و٩/٧٢) قال: حدثنا إسماعيل بن حرب، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٨/٥١) قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله. ومسلم (٥/١٤١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، وأبو أسامة. (ح) وحدثني زهير بن حرب، وعبيد الله بن سعيد، يعني أبا قدامة السرخسي، قالا: حدثنا يحيى - وهو القطان -. كلهم عن عبيد الله. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله. وفي (٥/١٤١ و١٤٢) قال: حدثنا أبو الربيع العتكي، قال: حدثنا حماد، عن أيوب. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: حدثنا عفان، قال: حدثنا صخر بن جويرية. والترمذي (١٥٨١) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم، قال: حدثني صخر ابن جويرية. والنسائي «الكبرى / الورقة ١١٧ ب» قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله، عن عبيد الله بن عمر.\nثلاثتهم - عبيد الله بن عمر، وصخر بن جويرية، وأيوب - عن نافع، فذكره.\n- وعن عبد الله بن دينار، وعن ابن عمر، أن رسول الله -ﷺ- قال:\n«إن الغادر ينصب له لواء يوم القيامة، فيقال: هذه غدرة فلان بن فلان» .\nأخرجه أحمد (٢/٥٦) (٥١٩٢) قال: حدثنا يحيى، عن سفيان. وفي (٢/١٠٣) (٥٨٠٤) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (٢/١١٦) (٥٩٦٨) قال: حدثنا الفضل بن دكين، قال: حدثنا سفيان. وفي (٢/١٢٣) (٦٠٥٣) قال: حدثنا حجين، وموسى بن داود. قالا: حدثنا عبد العزيز بن عبد الله. وفي (٢/١٥٦) (٦٤٤٧) قال: حدثنا أبو سعيد، قال: حدثنا عبد العزيز. والبخاري (٨/٥١) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٩/٣٢) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. ومسلم (٥/١٤٢) قال: حدثنا يحيى بن أيوب، وقتيبة، وابن حجر، عن إسماعيل بن جعفر: وأبو داود (٢٧٥٦) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك. والنسائي «الكبرى / الورقة ١١٧ب» قال: أخبرنا علي بن حجر، عن إسماعيل.\nخمستهم - سفيان، وعبد العزيز بن مسلم، وعبد العزيز بن عبد الله، ومالك، وإسماعيل بن جعفر - عن عبد الله بن دينار، فذكره.\n* في رواية الفضل بن دكين أبي نعيم، عن سفيان:\n«لكل غادر لواء يوم القيامة، يعرف به» .\nوعن بشر بن حرب، قال: سمعت ابن عمر يقول: سمعت رسول الله -ﷺ- عند حجرة عائشة يقول:\n«ينصب لكل غادر لواء يوم القيامة، ولا غدرة أعظم من غدرة إمام عامة» .\nأخرجهه أحمد (٢/٧٠) (٥٣٧٨) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن زيد. وفي (٢/١٢٦) (٦٠٩٣) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن سلمة.\nكلاهما - حماد بن زيد، وحماد بن سلمة - عن بشر بن حرب، فذكره.\nوعن رجل، أنه سمع ابن عمر يقول: قال رسول الله -ﷺ-:\n«لكل غادر لواء يوم القيامة، يقال: هذه غدرة فلان..»\nأخرجه أحمد (٢/٧٥) (٥٤٥٧) قال: حدثنا حسن، قال: حدثنا شيبان، عن يحيى، قال: حدثني رجل، فذكره.\n- وعن حمزة، وسالم - ابني عبد الله - أن عبد الله بن عمر قال: سمعت رسول الله -ﷺ- يقول:\n«لكل غادر لواء يوم القيامة» .\nأخرجه مسلم (٥/١٤٢) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، عن حمزة وسالم - ابني عبد الله -، فذكراه.","vol":"8","page":458},{"text":"٦٢٢٨ - (خ م) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «لكل غادر لواء يوم القيامة يُعرَف به» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ٢٠٢ في الجهاد، باب إثم الغادر للبر والفاجر، ومسلم رقم (١٧٣٧) في الجهاد، باب تحريم الغدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٤٢) قال: حدثنا أبو الوليد. وفي (٣/١٥٠) قال: حدثنا سليمان بن داود. وفي (٣/٢٥٠ و٢٧٠) قال: حدثنا عفان. وعبد بن حميد (١٣٠٢) قال: حدثنا سليمان بن حرب، وأبو الوليد. والبخاري (٤/١٢٧) قال: حدثنا أبو الوليد. ومسلم (٥/١٤٢) قال: حدثنا محمد بن المثنى، وعبيد الله بن سعيد، قالا: حدثنا عبد الرحمن بن مهدي.\nخمستهم - أبو الوليد، وسليمان بن داود، وعفان، وسليمان بن حرب، وعبد الرحمن - عن شعبة، عن ثابت، فذكره.","vol":"8","page":459},{"text":"٦٢٢٩ - (خ م) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «لكل غادر لواء يوم القيامة، يقال: هذه غدرة فلان» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٢ / ٢٠٢ في الجهاد، باب إثم الغادر للبر والفاجر، ومسلم رقم (١٧٣٦) في الجهاد، باب تحريم الغدر. أقول: وقد جعل البخاري حديث أنس وعبد الله في حديث واحد، فقال: حدثنا أبو الوليد حدثنا شعبة عن سليمان الأعمش عن عبد الله، وعن ثابت عن أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٤١١) (٣٩٠٠) قال: حدثنا عفان. وفي (١/٤١٧) (٣٩٥٩) قال: حدثنا سليمان بن داود. وفي (١/٤٤١) (٤٢٠١) قال: حدثنا محمد بن جعفر، وعفان. وفي (١/٤٤١) (٤٢٠٢) قال: حدثنا محمد بن جعفر. والدارمي (٢٥٤٥) قال: حدثنا سعيد بن الربيع. والبخاري (٤/١٢٧) قال: حدثنا أبو الوليد. ومسلم (٥/١٤٢) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا ابن أبي عدي (ح) وحدثني بشر بن خالد، قال: أخبرنا محمد - يعني ابن جعفر -. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا النضر بن شميل (ح) وحدثني عبيد الله بن سعيد، قال: حدثنا عبد الرحمن. وابن ماجة (٢٨٧٢) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو الوليد (ح) وحدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي. والنسائي في الكبرى «تحفة الأشراف» (٩٢٥٠) عن إسحاق بن إبراهيم، عن النضر بن شميل.\nثمانيتهم - عفان، وسليمان بن داود، ومحمد بن جعفر، وسعيد بن الربيع، وأبو الوليد، وابن أبي عدي، والنضر بن شميل، وعبد الرحمن بن مهدي - عن شعبة.\n٢ - وأخرجه مسلم (٥/١٤٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم، عن يزيد بن عبد العزيز.\nكلاهما - شعبة، ويزيد بن عبد العزيز - عن سليمان الأعمش، قال: سمعت أبا وائل، فذكره.","vol":"8","page":459},{"text":"٦٢٣٠ - (م) أبو سعيد الخدري - ﵁ - أن النبيَّ - ﷺ- قال: «لكل غادر لواء عند اسْتِه يوم القيامة» .\nوفي رواية «لكل غادر لواء يوم القيامة يُرْفع له بِقَدر غدره، ألا ولا غادِرَ أعظمُ غدرًا: من أميرِ عامَّة» أخرجه مسلم (١) .\n_________\n(١) رقم (١٧٣٨) في الجهاد، باب تحريم الغدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٥) قال: حدثنا أبو الوليد، قال: حدثنا شعبة، قال: حدثنا خليد بن جعفر. وفي (٣/٤٦) قال: حدثنا عبد الصمد، قال: حدثنا المستمر. وفي (٣/٦٤) قال: حدثنا عفان، قال: حدثنا شعبة، عن خليد بن جعفر. ومسلم (٥/١٤٢) قال: حدثنا محمد بن المثنى، وعبيد الله بن سعيد، قالا: حدثنا عبد الرحمن، قال: حدثنا شعبة، عن خليد (ح) وحدثنا زهير بن حرب، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا المستمر بن الريان.\nكلاهما - خليد، والمستمر - عن أبي نضرة، فذكره.\n(*) في رواية خليد: «لكل غادر لواء عند استه يوم القيامة» .","vol":"8","page":459},{"text":"<span data-type=\"title\" id=toc-1343>ترجمة الأبواب التي أولها غين، ولم ترد في حرف الغين</span>\n\n(الغنائم) في كتاب الجهاد، من حرف الجيم.\n(الغُلول) في كتاب الجهاد، من حرف الجيم.\n(غَرسُ الأشجار) في فضائل أعمال مختلفة.\n(الغسل للجنب، والحائض، والجمعة، والعيد، والموت) في كتاب الطهارة، من حرف الطاء.\n(الغِيلة) في كتاب النكاح، من حرف النون.","vol":"8","page":460},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1344>حرف الفاء</span>\nويشتمل على ثلاثة كتب\nكتاب الفضائل، كتاب الفرائض، كتاب الفتن\n<span data-type=\"title\" id=toc-1345>الكتاب الأول: في الفضائل والمناقب</span>، وفيه عشرة أبواب\n<span data-type=\"title\" id=toc-1346>الباب الأول: في فضائل القرآن والقراءة</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-1347>الفصل الأول: في فضل القرآن مطلقًا</span>\n٦٢٣١ - (ت) الحارث [بن عبد الله الهمداني] الأعور قال: «مررتُ في المسجد، فإذا الناسُ يخوضون في الأحاديث، فدخلتُ على عليّ فأخبرتُه، فقال: أوَقد فَعَلوها؟ قلت: نعم، قال: أما إني سمعتُ رسولَ الله ⦗٤٦٢⦘ ﷺ- يقول: ألا إِنَّها ستكون فتنة، قلتُ: فما المخرَجُ منها يا رسول الله؟ قال: كتابُ الله، فيه نَبأُ ما قبلَكم، وخبرُ ما بعدَكم، وحُكم ما بينَكم، هو الفَصْل ليس بالهزل، مَن تركه من جبَّار قَصَمه الله، ومَن ابْتَغَى الهُدَى في غيره أضلّه الله، وهو حَبْلُ الله المتين، وهو الذِّكْرُ الحكيم، وهو الصراط المستقيم، وهو الذي لا تَزِيغُ به الأهواء، ولا تَلْتَبِسُ به الألْسِنَةُ، ولا يَشْبَعُ منه العلماءُ، ولا يَخْلَقُ عن كثرة الرَّدّ، ولا تنقضي عجائبه، هو الذي لم تَنْتِهِ الجنُّ إِذْ سمعتْه حتى قالوا: ﴿إنَّا سَمعْنَا قُرْآنًا عَجَبًا. يَهْدِي إلى الرُّشْدِ فَآمَنَّا بهِ﴾ [الجن: ١ - ٢] مَن قال به صَدَقَ، ومَن عَمِلَ بِهِ أُجِرَ، وَمن حكم به عَدَل، ومَن دَعَا إِليه هُدِيَ إِلى صراط مستقيم، خُذْهَا إليكَ يا أعورُ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفصل): الفاصل بين الحق والباطل.\n(وما هو بالهزل) أي: هو جِدٌّ كُلُّه. ⦗٤٦٣⦘\n(الجبّار) في صفات الله تعالى: الذي جبر خلقه على ما أراد، يقال: جبره وأجبره، إذا قهره، وهو في صفة الآدمي: المسلَّط العاتي المتكبِّر على الناس المتعظِّم عليهم.\n(قَصَمه) أي: أهلكه، وهو بالقاف: أن ينكسر الشيء فيبين.\n(الحبل) في كلام العرب: يرد على وجوه، منها: العهد، وهو الأمان ومنها: النور، والمتين: القوي الشديد، فقال: هو حبل الله المتين، أي: عهده وأمانه من العذاب، وهو نور هداه، والعرب تشبه النور الممتد بالحبل والخيط، ومنه قوله تعالى: ﴿حتى يتبين لكم الخيط الأبيض من الخيط الأسود﴾ [البقرة: ١٨٧] .\n(الذِّكر) الشرف، ومنه قوله تعالى: ﴿وإنه لذكر لك ولقومك﴾ [الزخرف: ٤٤] أو هو ما يُذكَر، أي: يقال ويحكى.\n(الحكيم) المحكم العاري من الاختلاف والاضطراب، أو هو فعيل بمعنى فاعل، أي: إنه حاكم فيكم، وعليكم، ولكم.\n(يزيغ) الزَّيغ: الميل، وأراد به الميل عن الحق.\n(الرشد) والرشاد: ضدّ الضلال والغي.\n_________\n(١) رقم (٢٩٠٨) في ثواب القرآن، باب في فضل القرآن، ورواه أيضًا الدارمي ٢ / ٤٣٥ من حديث حمزة الزيات عن أبي المختار الطائي عن ابن أخي الحارث الأعور عن الحارث وفي إسناده مجهول، والحارث الأعور ضعيف، وقال الترمذي: هذا حديث لا نعرفه إلا من هذا الوجه، وإسناده مجهول، وفي الحارث مقال، ورواه أحمد في \" المسند \" رقم (٧٠٤) من طريق محمد بن إسحاق قال: وذكر محمد بن كعب القرظي عن الحارث بن عبد الله ... الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/٩١) (٧٠٤) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: وذكر محمد بن كعب القرظي. والدارمي (٣٣٣٤) قال: أخبرنا محمد بن يزيد الرفاعي، قال: حدثنا الحسين الجعفي، عن حمزة الزيات، عن أبي المختار الطائي، عن ابن أخي الحارث. وفي (٣٣٣٥) قال: حدثنا محمد بن العلاء، قال: حدثنا زكريا بن عدي، قال: حدثنا محمد بن سلمة، عن أبي سنان، عن عمرو بن مرة، عن أبي البختري. والترمذي (٢٩٠٦) قال: حدثنا عبد بن حميد، قال: حدثنا حسين بن علي الجعفي، قال: سمعت حمزة الزيات، عن أبي المختار الطائي، عن ابن أخي الحارث الأعور.\nثلاثتهم - محمد بن كعب، وابن أخي الحارث، وأبو البختري - عن الحارث الأعور، فذكره.\nقال الترمذي: لا نعرفه إلا من هذا الوجه، وإسناده مجهول وفي الحارث مقال.","vol":"8","page":461},{"text":"٦٢٣٢ - () عبد الله بن عمر (١) - ﵁ - قال: «نزل جبريل ⦗٤٦٤⦘ ﵇ على عهد رسول الله - ﷺ-، فأخبره: أنها ستكونُ فتَن، قال: فما المخرَجُ منها يا جبريل؟ قال: كتابُ الله، فيه نَبَأُ ما قبلَكم، ونبأ ما هو كائن بعدَكم، وفيه الحُكم بينكم، وهو حبلُ الله المتين، وهو النورُ المبين، وهو الصراطُ المستقيم، وهو الشفاء النافع، عِصْمة لمن تمسّك بهِ، ونجاة لمن اتَّبعه، لا يَعْوجُّ فَيُقَوَّم، ولا يزيغ فَيُسْتَعْتَبَ، ولا يَخْلَقُ على كثرة الردِّ، ولا تنقضي عجائبه، هو الذي لا تلتبس به الأهواء، ولا تشْبع منه العلماء، هو الذي لم تتناه الجنّ إذ سمعتْه أنْ قالوا: ﴿إِنّا سمعنا قرآنًا عجبًا. يهدي إلى الرُّشْد فآمنَّا به﴾ من وَلِيَه من جبَّار فحكم بغير ما فيه قَصَمه الله، وَمَن ابتَغَى الهُدى في غيره أضلَّه الله، مَن قال به صدق، ومن عمل به أُجر، ومَن اتَّبعه هُدِي إِلى صراط مستقيم» أخرجه ... (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العِصْمة) ما يُتَمَسَّك به، ويُمْتَنَع، ويُلْجَأُ إليه.\n_________\n(١) كذا في الأصل: عبد الله بن عمر، وفي المطبوع: عمر بن الخطاب.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره ابن كثير في فضائل القرآن بمعناه عقب حديث الحارث من حديث عبد الله بن مسعود وقال: رواه أبو عبيد القاسم بن سلام في كتابه \" فضائل القرآن \" وقال: هذا غريب من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه، وقد استغربه العماد بن كثير من حديث ابن مسعود - فضائل القرآن.","vol":"8","page":463},{"text":"٦٢٣٣ - () عبد الله بن عباس - ﵄ - قال: «جَمَعَ الله في هذا الكتاب عِلْمَ الأوَّلين والآخرين، وعلم ما كان، وعلم ما يكون، والعلمَ ⦗٤٦٥⦘ بالخالق ﷻ، وأمْرِه وخَلْقِه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين.","vol":"8","page":464},{"text":"<span data-type=\"title\" id=toc-1348>الفصل الثاني: في فضل سورة منه، وآيات مخصوصة</span>\n<span data-type=\"title\" id=toc-1349>فاتحة الكتاب</span>\n٦٢٣٤ - (خ د س) أبو سعيد بن المعلى (١) - ﵁ - قال: «كنتُ أُصَلِّي في المسجد، فدعاني رسولُ الله - ﷺ-، فلم أجِبْه، ثم أتيتُه، فقلتُ: يا رسول الله، إِني كنتُ أصلي، فقال: ألم يقُل الله: ﴿اسْتَجِيبُوا لِلَّهِ ولِلرَّسولِ إِذَا دَعَاكُم﴾ [الأنفال: ٢٤]؟ ثم قال لي: ألا أعلِّمُكَ سورة هي أعظمُ السُّوَرِ في القرآن قبل أن تخرُجَ من المسجد؟ ثم أخذ بيدي، فلما أرادَ أن يخرجَ قلتُ: ألم تَقُلْ: لأُعَلِّمنَّكَ سورة هي أعظمُ سورة في القرآن؟ قال: ﴿الحمد لله رب العالمين﴾ قال: هي السَّبْعُ المثَاني، والقرآنُ العَظيمُ الذي أوتِيتُه» . ⦗٤٦٦⦘\nأخرجه البخاري، وقال: قال معاذ (٢): وذكر الإسناد، وقال: «هي: ﴿الحمد لله رب العالمين﴾ السبع المثاني» وأخرجه أبو داود والنسائي.\nوفي حديث أبي داود قال: «ما منعك أن تُجِيبَني؟» (٣) .\n_________\n(١) قال الحافظ في \" الفتح \": وليس لأبي سعيد هذا في البخاري سوى هذا الحديث واختلف في اسمه، فقيل: رافع، وقيل: الحارث، وقواه ابن عبد البر، ووهى الذي قبله، وقيل: أوس، بل أوس اسم أبيه، والمعلى جده.\n(٢) قال الحافظ في \" الفتح \": هو معاذ بن معاذ العنبري البصري، وقد وصله الحسن بن سفيان في مسنده عن عبيد الله بن معاذ عن أبيه، وفائدة إيراده ما وقع فيه من تصريح حفص بسماعه من أبي سعيد بن المعلى.\n(٣) رواه البخاري ٧ / ١١٩ و١٢٠ في تفسير فاتحة الكتاب، باب ما جاء في فاتحة الكتاب وفي تفسير سورة الأنفال، باب ﴿يا أيها الذين آمنوا استجيبوا لله وللرسول إذا دعاكم لما يحييكم﴾، وفي تفسير سورة الحجر، باب ﴿ولقد آتيناك سبعًا من المثاني والقرآن العظيم﴾، وفي فضائل القرآن، باب فاتحة الكتاب، وأبو داود رقم (١٤٥٨) في الصلاة، باب فاتحة الكتاب، والنسائي ٢ / ١٣٩ في الافتتاح، باب تأويل قول الله ﷿: ﴿ولقد آتيناك سبعًا من المثاني والقرآن العظيم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٥٠) قال: حدثنا محمد بن جعفر. وفي (٤/٢١١) قال: حدثنا يحيى بن سعيد. والدارمي (١٥٠٠ و٣٣٧٤) قال: أخبرنا بشر بن عمر الزهراني. والبخاري (٦/٢٠) قال: حدثنا مسدد. قال: حدثنا يحيى. وفي (٦/٧٧) قال: حدثني إسحاق. قال: أخبرنا روح. وفي (٦/١٠١) قال: حدثني محمد بن بشار. قال: حدثنا غندر. وفي (٦/٢٣٠) قال: حدثنا علي بن عبد الله. قال: حدثنا يحيى بن سعيد. وأبو داود (١٤٥٨) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا خالد. وابن ماجة (٣٧٨٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا غندر. والنسائي (٢/١٣٩) . وفي الكبرى (٨٩٥) قال: أخرنا إسماعيل بن مسعود. قال: حدثنا خالد. وفي «فضائل القرآن» (٣٥) قال: أخبرنا محمد بن بشار. قال: حدثنا يحيى بن سعيد ومحمد بن جعفر. وابن خزيمة (٨٦٢) قال: حدثنا بندار. قال: حدثنا يحيى. وفي (٨٦٣) قال: حدثنا بندار، من كتاب شعبة. قال: حدثنا يحيى ومحمد.\nخمستهم - محمد بن جعفر غندر، ويحيى بن سعيد، وبشر بن عمر، وروح بن عبادة، وخالد بن الحارث - قالوا: حدثنا شعبة. قال: حدثني خبيب بن عبد الرحمن، عن حفص بن عاصم، فذكره.","vol":"8","page":465},{"text":"٦٢٣٥ - (ط) أبو سعيد بن المعلى (١) - ﵁ - أن رسولَ الله - ﷺ- «نادى أُبَيَّ بنَ كَعْب وهو يُصلي، فلما فرغ من صلاتهِ لَحِقه، قال أُبيّ: فوضع رسولُ الله - ﷺ- يَده على يدي، فقال: إني لأرجو أن لا تخرج من المسجد حتى تَعْلَم سورة ما أُنْزِلَ في التَّوراة، ولا في الإنجيل، ولا في ⦗٤٦٧⦘ الزَّبور، ولا في القرآن مثلُها، قال أُبيّ: فجعلتُ أُبَطِّئُ في المشي رجاءَ ذلك، فلما دنا قلتُ: يا رسولَ الله السورة التي وعَدتني؟ قال: كيف تقرأ إِذا افتتحتَ الصلاة؟ قال أُبَيّ: فقرأتُ ﴿الحمد لله رب العالمين﴾ حتى أتيتُ على آخرها، فقال رسولُ الله - ﷺ-: هي هذه السورة، وهي السبعُ المثاني، والقرآنُ العظيم الذي أُعطيتُه» أخرجه الموطأ (٢) .\n_________\n(١) كذا في الأصل والمطبوع: أبو سعيد بن المعلى، والذي في الموطأ: أبو سعيد مولى عامر بن كريز، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: هو تابعي مدني لا يوقف له على اسم، وفي \" تهذيب المزي \" أنه روى عن أبي هريرة والحسن البصري، ولم يذكر لهما ثالثًا، مع أن من الرواة عن مالك من قال: عن العلاء بن عبد الرحمن أن أبا سعيد مولى عامر أخبره أنه سمع أبي بن كعب يقول: ... فذكره، وقال ابن عبد البر: ووهم ابن الأثير - يريد المؤلف ﵀ - حيث ظن أن أبا سعيد هو ابن المعلى، فإنه صحابي أنصاري مدني، وهذا تابعي مكي من موالي قريش.\n(٢) ١ / ٨٣ في الصلاة، باب ما جاء في أم القرآن، ورواه أيضًا الحاكم ١ / ٥٥٧، وفي سنده انقطاع فإن أبا سعيد مولى عامر بن كريز، تابعي، وروايته مرسلة، وهو أيضًا لم يوثقه غير ابن حبان، ورواه الحاكم ١ / ٥٥٧ من حديث العلاء بن عبد الرحمن عن أبيه عن أبي هريرة عن أبي بن كعب ﵁، وصححه الحاكم ووافقه الذهبي.\nقال الحافظ في \" الفتح \" ٨ / ١١٩: وقد اختلف فيه على العلاء، أخرجه الترمذي من طريق الدراوردي والنسائي من طريق روح بن القاسم، وأحمد في طريق عبد الرحمن بن إبراهيم، وابن خزيمة من طريق حفص بن ميسرة: كلهم عن العلاء عن أبيه عن أبي هريرة ﵁ قال: خرج النبي ﷺ على أبي بن كعب ... فذكر الحديث، وأخرجه الترمذي وابن خزيمة من طريق عبد الحميد بن جعفر والحاكم من طريق شعبة كلاهما عن العلاء مثله، ولكن قال: عن أبي هريرة ﵁، ورجح الترمذي كونه من مسند أبي هريرة، وقد أخرجه الحاكم أيضًا من طريق الأعرج عن أبي هريرة أن النبي ﷺ نادى أبي بن كعب، وهو مما يقوي ما رجحه الترمذي، وجمع البيهقي بأن القصة وقعت لأبي بن كعب ولأبي سعيد بن المعلى، ويتعين المصير إلى ذلك لاختلاف مخرج الحديثين واختلاف سياقهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٨٣) قال: عن العلاء بن عبد الرحمن بن يعقوب أن أبا سعيد مولى عامر بن كريز.","vol":"8","page":466},{"text":"٦٢٣٦ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «خرج على أُبيِّ بنِ كعب وهو يُصلي، فقال له رسولُ الله - ﷺ-: يا أُبيُّ، فالتفت أُبي فلم يُجبْه، وصلى وخفّف، ثم انصرف فقال: السلام عليك ⦗٤٦٨⦘ يا رسولَ الله، قال: وعليك السلام، ما منعك أن تُجِيبَني إذ دعوتُك؟ قال: كنتُ في صلاة، قال: أَفلم تَجِدْ فيما أُوحِيَ إليَّ أن ﴿اسْتَجِيبُوا لِلَّهِ وللرسول إذا دعاكم لما يُحْيِيكم﴾؟ قال: لا أَعود إِن شاء الله، قال: تُحِبُّ أن أُعلّمكَ سورة لم ينزل في التوراة، ولا في الإنجيل، ولا في الزَّبور، ولا في الفرقان مثلُها؟ قال: نعم، قال: كيف تَقْرَأْ في الصلاة؟ قال: فقرأ أمَّ القرآن، فقال رسولُ الله - ﷺ-: والذي نفسي بيده، ما أُنْزِلَ في التوراة ولا في الإنجيل ولا في الزبور ولا في الفرقان مثلُها، وإِنها سبعٌ من المثاني، والقرآنُ العظِيمُ الذي أُعْطِيتُه» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفرقان) من أسماء القرآن، لأنه فارق بين الحق والباطل، والحلال والحرام.\n_________\n(١) رقم (٢٨٧٨) في ثواب القرآن، باب ما جاء في فضل فاتحة الكتاب، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، قال: وفي الباب عن أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه عبد بن حميد (١٦٥) . والدارمي (٣٣٧٥) قال: حدثنا محمد بن سعيد. وعبد الله بن أحمد (٥/١١٤) قال: حدثني أبو بكر بن أبي شيبة. ومحمد بن عبد الله بن نمير. وفي (٥/١١٤) قال: حدثني أبو معمر. وابن خزيمة (٥٠٠) قال: حدثنا محمد بن معمر بن ربعي القيسي. وفي (٥٠١) قال: حدثنا حوثرة بن محمد أبو الأزهر.\nسبعتهم - عبد بن حميد، ومحمد بن سعيد، وأبو بكر، وابن نمير، وأبو معمر، ومحمد بن معمر، وحوثرة - عن أبي أسامة حماد بن أسامة.\n٢ - وأخرجه الترمذي (٣١٢٥) . والنسائي (٢/١٣٩) قال الترمذي: حدثنا، وقال النسائي: أخبرنا الحسين بن حريث، قال: حدثنا الفضل بن موسى.\nكلاهما - أبو أسامة، والفضل - عن عبد الحميد بن جعفر، عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة، فذكره.","vol":"8","page":467},{"text":"٦٢٣٧ - (ت س) أبي بن كعب - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما أَنْزل الله في التوراة والإنجيل مِثْلُ أُمِّ القرآن، وهي السبعُ المثاني، وهي مقسومة بيني وبين عبدي، ولعبدي ما سأل» أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٣١٢٤) في تفسير القرآن، باب ومن سورة الحجر، والنسائي ٢ / ١٣٩ في ⦗٤٦٩⦘ افتتاح الصلاة، باب تأويل قول الله ﷿: ﴿ولقد آتيناك سبعًا من المثاني والقرآن العظيم﴾ من حديث عبد الحميد بن جعفر عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة، وهو حديث حسن، وصححه ابن حبان، وروه أيضًا الترمذي من حديث عبد العزيز الدراوردي عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة ... فذكر نحوه بمعناه، وقال: حديث عبد العزيز بن محمد أطول وأتم، وهذا أصح من حديث عبد الحميد بن جعفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: راجع تخريج الحديث المتقدم.","vol":"8","page":468},{"text":"٦٢٣٨ - (د ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «﴿الحمد لله رب العالمين﴾ أُمُّ القرآن، وأُمُّ الكتاب، والسبعُ المثاني» أخرجه أبو داود والترمذي (١) .\n_________\n(١) كذا في الأصل: أخرجه أبو داود والترمذي، وفي المطبوع: أخرجه أبو داود والنسائي، وهو خطأ، فقد رواه أبو داود رقم (١٤٥٧) في الصلاة، باب فاتحة الكتاب، والترمذي رقم (٣١٢٣) في تفسير القرآن، باب ومن سورة الحجر، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٤٨) قال: حدثنا يزيد بن هارون. (ح) وهاشم بن القاسم. وفي (٢/٤٤٨) قال: حدثنا إسماعيل بن عمر. والدارمي (٣٣٧٧) قال: أخبرنا أبو علي الحنفي. والبخاري (٦/١٠٢) . وفي جزء القراءة خلف الإمام (١٤٩) قال: حدثنا آدم. وأبو داود (١٤٥٧) قال: حدثنا أحمد بن أبي شعيب الحراني. قال: حدثنا عيسى بن يونس. والترمذي (١٣٢٤) قال: حدثنا عبد بن حميد، قال: حدثنا أبو علي الحنفي.\nستتهم - يزيد، وهاشم، وإسماعيل، وأبو علي الحنفي، وآدم بن أبي إياس، وعيسى بن يونس - عن ابن أبي ذئب، قال: حدثنا سعيد المقبري، فذكره.","vol":"8","page":469},{"text":"٦٢٣٩ - (م س) عبد الله بن عباس - ﵄ - قال: «بينا جبريلُ ﵇ قَاعِد عند النبيِّ - ﷺ- سمع نَقِيضًا من فوقه، فرفع رأسَه، فقال: هذا باب من السماء فُتحَ اليوم، لم يُفْتَحْ قَطُّ إلا اليوم، فنزل منه مَلَك، فقال: هذا مَلك نزل إلى الأرض، لم ينزل قط إلا اليوم، فسلَّم، وقال: أبْشِرْ بنورَين أُوتيتَهما، لم يُؤتَهما نبيّ قبلَكَ: فاتحةُ الكتاب، وخواتيم سورة البقرة، لن تقرأ بحرف منهما إلا أُعْطِيتَه» أخرجه مسلم والنسائي (١) . ⦗٤٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نقيضًا) النقيض: الصوت.\n_________\n(١) رواه مسلم رقم (٨٠٦) في صلاة المسافرين، باب فضل الفاتحة وخواتيم سورة البقرة، والنسائي ٢ / ١٣٨ في افتتاح الصلاة، باب فضل فاتحة الكتاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٩٨) قال: حدثنا حسن بن الربيع، وأحمد بن جواس الحنفي. والنسائي (٢/١٣٨) . وفي «عمل اليوم والليلة» (٧٢٢) . وفي الكبرى (٨٩٤) وفي «فضائل القرآن» (٤٦) قال: أخبرنا محمد بن عبد الله بن المبارك المخرمي، قال: حدثنا يحيى بن آدم. وفي «فضائل القرآن» (٣٩) قال: أخبرني عمرو بن منصور، قال: حدثنا الحسن بن الربيع.\nثلاثتهم - حسن، وأحمد بن جواس، ويحيى بن آدم - قالوا: حدثنا أبو الأحوص، عن عمار بن رزيق، عن عبد الله بن عيسى، عن سعيد بن جبير، فذكره.","vol":"8","page":469},{"text":"<span data-type=\"title\" id=toc-1350>البقرة وآل عمران</span>\n٦٢٤٠ - (م) أبو أمامة الباهلي - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «اقرؤوا القرآن، فإنه يأتي يوم القيامة شفيعًا لأصحابه، اقرؤوا الزَّهْرَاوَيْن: البقرة، وآل عمران، فإنهما تأتيان يوم القيامة كأنهما غَمامتان - أو غَيَايَتَان - أو كأنهما فِرْقَانِ من طير صَوَافّ، تُحاجَّانِ عن صاحبهما، اقرؤوا سورة البقرة، فإن أخْذَها بَرَكة، وتَرْكَها حَسْرَة، ولا تستطيعها البَطَلَةُ» قال معاوية بن سلام: بلغني أن البطلةَ: السَّحَرَةُ. أخرجه مسلم (١) .\nزاد في رواية «مَا مِن عبد يقرأُ بها في ركعة قبل أن يسجدَ، ثم سأل الله شيئًا إلا أعطاه، إنْ كادتْ لَتَسْتَحصي الدِّين كلَّه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الزهراوين) لون أزهر: نيِّر، والزَّهْر، والزَّهْرة: البياض النَّيِّر، ⦗٤٧١⦘ وهو أحسن الألوان البيض.\n(الغمامة): السحابة، والجمع: الغَمَام.\n(الغياية): كل شيء أظل الإنسان وغيره من فوقه، وهي كالسحابة، وأراد به: أن السورة كالشيء الذي يظل الإنسان من الأذى في الحر والبرد وغيرهما.\n(الفِرق): الجماعة المنفردة من الغنم والطير ونحو ذلك.\n(صواف): جمع صافة، وهي التي تَصُفُّ أجْنِحَتها عند الطيران.\n(تُحاجَّان) المحاجَّة: المخاصمة والمجادلة، وإظهار الحجة.\n(الاستحصاء) والإحصاء: جمع الشيء وعَدُّه والإحاطة به.\n_________\n(١) رقم (٨٠٤) في صلاة المسافرين، باب فضل قراءة القرآن وسورة البقرة.\n(٢) هذه الزيادة لم نجدها عند مسلم، ولعلها من زيادات الحميدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n- عن أبي سلام، قال: حدثني أبو أمامة الباهلي قال: سمعت رسول الله -ﷺ- يقول «اقرؤا القرآن. فإنه يأتي يوم القيامة شفيعا» ..\n١ - أخرجه أحمد (٥/٢٤٩) قال: حدثنا عبد الملك بن عمرو. وفي (٥/٢٥٧) قال: حدثنا يزيد بن هارون. كلاهما - عبد الملك بن عمرو، ويزيد بن هارون - عن هشام، عن يحيى بن أبي كثير.\n٢ - وأخرجه أحمد (٥/٢٤٩ و٢٥٤) قال: حدثنا عفان، قال: حدثنا أبان، قال: حدثنا يحيى بن أبي كثير. ومسلم (٢/١٩٧) قال: حدثني الحسن بن علي الحلواني، قال: حدثنا أبو توبة «وهو الربيع بن نافع» قال: حدثنا معاوية - يعني ابن سلام -. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا يحيى - يعني ابن حسان - قال: حدثنا معاوية. كلاهما - يحيى بن أبي كثير، ومعاوية بن سلام - عن زيد بن سلام.\nكلاهما - يحيى، وزيد - عن أبي سلام، فذكره.\n- وعن أبي سلمة، عن أبي أمامة، قال: قال رسول الله -ﷺ-:\n«تعلموا القرآن، فإنه شافع يوم القيامة. تعلموا البقرة وآل عمران، تعلموا الزهراوين، فإنهما يأتيان يوم القيامة كأنهما غمامتان، أو غيايتان، أو كأنهما فرقان من طير صواف يحاجان عن صاحبهما، تعلموا البقرة، فإن تعليمها بركة، وتركها حسرة، ولا يستطيعها البطلة» .\nأخرجه أحمد (٥/٢٥١) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.\n(*) قال عبد الله بن أحمد بن حنبل: وجدت هذا الحديث في كتاب أبي بخط يده. وقد ضرب عليه. فظننت أنه قد ضرب عليه، لأنه خطأ، إنما هو: عن زيد، عن أبي سلام، عن أبي أمامة.\n(*) قلنا: وقد وجدناه أيضا هكذا «عن أبي سلمة، عن أبي أمامة» في مصنف عبد الرزاق (٣/٣٦٥) / حديث (٥٩٩١) .","vol":"8","page":470},{"text":"٦٢٤١ - (ت) أبو هريرة - ﵁ - قال: «بعثَ رسولُ الله - ﷺ- بعثًا - وهم ذَوو عَدَد - فاسْتَقْرَأَهم، فقرأَ كلُّ رجل ما معه من القرآن، فأتى على رجل من أَحْدثِهِم سِنًَّا، فقال: ما معك أنت يا فلان؟ قال: معي كذا وكذا، وسورةُ البقرة، قال: أمعك سورة البقرة؟ قال: نعم، قال: اذهب فأَنت أَميرُهم، فإِنها إن كادت لتستحصي الدِّين كُلَّه (١) فقال رجل من أشرافهم: والله ما منعني يا رسولَ الله أن أتعلّمها إلا خشية أن لا أقوم بما فيها، فقال رسولُ الله - ﷺ-: تعلّموا القرآن، وعلِّموه، واقرؤوه، وقوموا به، فإن مَثَل القرآن لمن تعلَّمه فقرأه وقام به: ⦗٤٧٢⦘ كمثل جِراب مَحْشُوّ مِسْكًا، يَفُوحُ ريحه في كلِّ مكان، وَمَثَلَ مَن تعلَّمه ويرقُد وهو في جوفه: كمثلِ جِرَاب أُوكِيَ على مِسْك» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوكي) الإيكاء: الشدّ.\n_________\n(١) جملة: فإنها إن كادت لتستحصي الدين كله، ليست في نسخ الترمذي المطبوعة.\n(٢) رقم (٢٨٧٩) في ثواب القرآن، باب ما جاء في فضل سورة البقرة وآية الكرسي، وفي سنده عطاء مولى أبي أحمد، لم يوثقه غير ابن حبان، قال الحافظ في \" التهذيب \": قرأت بخط الذهبي: لا يعرف، ومع ذلك فقد قال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢١٧) قال: حدثنا عمرو بن عبد الله الأودي. قال: حدثنا أبو أسامة. والترمذي (٢٨٧٦) قال: حدثنا الحسن بن علي الحلواني. قال: حدثنا أبو أسامة. والنسائي في الكبرى «تحفة الأشراف» (٠/١٤٢٤٢) عن عبد الله بن عبد الصمد، عن إسحاق بن عبد الواحد، عن المعافى بن عمران. وابن خزيمة (١٥٠٩ و٢٥٤٠) قال: حدثنا أبو عمار الحسين بن حريث. قال: حدثنا الفضل بن موسى.\nثلاثتهم - أبو أسامة حماد بن أسامة، والمعافى بن عمران، والفضل بن موسى - عن عبد الحميد بن جعفر، عن سعيد المقبري، عن عطاء مولى أبي أحمد، فذكره.\n(*) قال الترمذي: هذا حديث حسن.\nوقد رواه الليث بن سعد، عن سعيد المقبري، عن عطاء مولى أبي أحمد، عن النبي -ﷺ- مرسلا، ولم يذكر فيه عن أبي هريرة.\nحدثنا قتيبة، عن الليث، فذكره.","vol":"8","page":471},{"text":"٦٢٤٢ - (م ت) النواس بن سمعان - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «يُؤْتَى يوم القيامة بالقرآن وأهلِه الذين كانوا يعملون به في الدنيا تَقْدُمُه سورةُ البقرة وآل عمران - وضرب لهما رسولُ الله - ﷺ- ثلاثة أمثال ما نَسِيتُهن بعدُ - قال: كأنهما غَمَامَتان - أو ظُلَّتان - سَوْدَاوَانِ بينهما شَرْق، أو كأنهما خِرْقَان (١) من طير صَوَافَّ، تُحاجّان عن صاحبهما» أخرجه مسلم.\nوعند الترمذي «ما نسيتُهنَّ بعدُ، قال: يأتيان كأنهما غَيَايَتان بينهما شَرْق، أو كأنهما غمامتان سوداوان، أو كأنهما ظُلتَّان من طير صَوَافَّ، تُجادلان عن صاحبهما» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظُلَّة): السَّحابة، لأنها تُظِلُّ الإنسان، أي تُغطِّيه، هكذا جاء في حديث النَّوَّاس. ⦗٤٧٣⦘\n(خِرقان) بالخاء المعجمة، فإن كان محفوظًا فهو من الخرق، أي: ما انخرق من الشيء وبان منه، وعلى ذلك ففتح الخاء أولى من كسرها، وعلى الكسر تكون من الخرقة، وهي القِطعة من الجراد، وقد تقدَّم في رواية أبي أمامة «فِرْقان» وذكر معناها، وهو مناسب للتأويل الثاني، وقال بعضهم: الصواب: حزقان، بالحاء المهملة والزاي، من الحزقة: الجماعة من الناس والطير وغيرهما، وكذلك قال الجوهري.\n(بينهما شَرْق) أي ضوء، والشرْق: المشرق، الشرْق: الشمس.\n_________\n(١) في نسخ مسلم المطبوعة: حزقان بالحاء المهملة والزاي.\n(٢) رواه مسلم رقم (٨٠٥) في صلاة المسافرين، باب فضل قراءة القرآن وسورة البقرة، والترمذي رقم (٢٨٨٦) في ثواب القرآن، باب ما جاء في سورة آل عمران.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٨٣) قال: حدثنا يزيد بن عبد ربه. قال: حدثنا الوليد بن مسلم، عن محمد بن مهاجر. ومسلم (٢/١٩٧) قال: حدثنا إسحاق بن منصور. قال: أخبرنا يزيد بن عبد ربه. قال: حدثنا الوليد بن مسلم. عن محمد بن مهاجر. والترمذي (٢٨٨٣) قال: حدثنا محمد بن إسماعيل، قال: أخبرنا هشام بن إسماعيل أبو عبد الملك العطار. قال: حدثنا محمد بن شعيب. قال: حدثنا إبراهيم بن سليمان.\nكلاهما - محمد بن مهاجر، وإبراهيم بن سليمان - عن الوليد بن عبد الرحمن الجرشي، عن جبير بن نفير، فذكره.","vol":"8","page":472},{"text":"٦٢٤٣ - (م ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تجعلوا بيوتكم مقابرَ، إن الشيطان يَفِرُّ من البيت الذي تُقرأ فيه سورة البقرة» .\nأخرجه مسلم والترمذي، وزاد مسلم قال: قال رسولُ الله - ﷺ-: «إذا قضى أحدُكم الصلاة في مسجده، فَلْيَجْعَلْ لبيته نصيبًا من صلاته، فإن الله جاعل في بيته من صلاته خيرًا» (١) .\n_________\n(١) رواه مسلم رقم (٧٨٠) في صلاة المسافرين، باب استحباب صلاة النافلة في بيته وجوازها في المسجد، والترمذي رقم (٢٨٨٠) في ثواب القرآن، باب ما جاء في فضل سورة البقرة وآية الكرسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨٤) قال: حدثنا إبراهيم بن خالد. قال: حدثنا رباح، عن معمر. وفي (٢/٣٣٧) قال: حدثنا عبد الصمد. قال: حدثنا حماد. وفي (٢/٣٧٨) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. وفي (٢/٣٨٨) قال: حدثنا عفان. قال: حدثنا وهيب. ومسلم (٢/١٨٨) قال: حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب. وهو ابن عبد الرحمن القاري. والترمذي (٢٨٧٧) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي في «عمل اليوم والليلة» (٩٦٥) . و«فضائل القرآن» (٤٠) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا يعقوب، وهو ابن عبد الرحمن الزهري.\nخمستهم - معمر، وحماد بن سلمة، وعبد العزيز بن محمد، ووهيب بن خالد، ويعقوب بن عبد الرحمن - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"8","page":473},{"text":"٦٢٤٤ - (خ م د ت) أبو مسعود - ﵁ - عن النبيِّ - ﷺ-[أنه] قال: «مَن قرأَ بالآيتين من آخر سورة البقرة ليلة كَفَتَاه (١)» أخرجه ⦗٤٧٤⦘ البخاري ومسلم وأبو داود والترمذي.\nوأول حديث أبي داود قال: «سألتُ أبا مسعود وهو يطوف بالبيت، فقال: قال رسولُ الله - ﷺ- ...» وذكر الحديث (٢) .\n_________\n(١) أي: أجزأتا عنه عن قيام الليل بالقرآن، وانظر كلام الحافظ في \" الفتح \" ٩ / ٥٠.\n(٢) رواه البخاري ٩ / ٥٠ في فضائل القرآن، باب فضل سورة البقرة، وباب من لم ير بأسًا أن يقول: سورة البقرة، وباب في كم يقرأ القرآن، وفي المغازي، باب شهود الملائكة بدرًا، ومسلم رقم (٨٠٨) في صلاة المسافرين، باب فضل فاتحة الكتاب وخواتيم سورة البقرة، والترمذي رقم (٢٨٨٤) في ثواب القرآن، باب ما جاء في آخر سورة البقرة، وأبو داود رقم (١٣٩٧) في الصلاة، باب تحزيب القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٦/٢٣٩) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. ومسلم (٢/١٩٨) قال: حدثني علي بن خشرم، قال: أخبرنا عيسى، يعني ابن يونس (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. والنسائي في «عمل اليوم والليلة» (٧٢١) . وفي «فضائل القرآن» (٣٠) قال: أخبرنا علي بن خشرم، قال: حدثنا عيسى.\nثلاثتهم - حفص بن غياث، وعيسى بن يونس، وعبد الله بن نمير - عن الأعمش، قال: حدثني إبراهيم، عن علقمة، وعبد الرحمن بن يزيد، فذكراه.\n* أخرجه الحميدي (٤٥٢) قال: حدثنا سفيان، قال: حدثنا منصور. وأحمد (٤/١٢١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان. والبخاري (٥/١٠٧) قال: حدثنا موسى، قال: حدثنا أبو عوانة، عن الأعمش. وفي (٦/٢٤٢) قال: حدثنا علي، قال: حدثنا سفيان، قال: أخبرنا منصور. ومسلم (٢/١٩٨) قال: حدثنا منجاب بن الحارث التميمي، قال: أخبرنا ابن مسهر، عن الأعمش. وابن ماجة (١٣٦٨) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا حفص بن غياث وأسباط بن محمد، قالا: حدثنا الأعمش. والنسائي في «عمل اليوم والليلة» (٧٢٠) . وفي «فضائل القرآن» (٢٩) قال: أخبرنا بشر بن خالد، قال: حدثنا محمد بن جعفر، عن شعبة، عن سليمان. وفي «فضائل القرآن» (٤٥) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، عن منصور. وابن خزيمة (١١٤١) قال: حدثنا سعيد بن عبد الرحمن المخزومي. قال: حدثنا سفيان. عن منصور.\nكلاهما - منصور، وسليمان الأعمش - عن إبراهيم، عن عبد الرحمن بن يزيد، عن علقمة، عن أبي مسعود، فذكره.\nقال عبد الرحمن بن يزيد: ثم لقيت أبا مسعود في الطواف فسألته عنه فحدثني، أن رسول الله -ﷺ- قال: من قرأ بالآيتين من آخر سورة البقرة في ليلة كفتاه.\n* وأخرجه أحمد (٤/١١٨) قال: حدثنا يحيى بن آدم، قال: حدثنا شريك، عن عاصم، عن المسيب بن رافع، عن علقمة، عن أبي مسعود، فذكره.\n* وأخرجه أحمد (٤/١٢١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحجاج، قال: أنبأنا شعبة، عن منصور. وفي (٤/١٢١) قال: حدثنا جرير، عن منصور. وفي (٤/١٢٢) قال: حدثنا يحيى، وعبد الرحمن، عن سفيان، عن الأعمش، ومنصور. (ح) ووكيع، قال: حدثنا سفيان، عن منصور. وعبد بن حميد (٢٣٣) قال: أخبرنا يزيد بن هارون، قال: أخبرنا سفيان، عن منصور. والدارمي (١٤٩٥ و٣٣٩١) قال: حدثنا سعيد بن عامر، عن شعبة، عن منصور. والبخاري (٦/٢٣١) قال: حدثنا محمد بن كثير، قال: أخبرنا شعبة، عن سليمان. (ح) وحدثنا أبو نعيم، قال: حدثنا سفيان، عن منصور. ومسلم (٢/١٩٨) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير، قال: حدثنا منصور. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا جرير (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. كلاهما عن منصور. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص، وأبو معاوية، عن الأعمش. وأبو داود (١٣٩٧) قال: حدثنا حفص بن عمر. قال: أخبرنا شعبة، عن منصور. وابن ماجة (١٣٦٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، عن منصور. والترمذي (٢٨٨١) قال: حدثنا أحمد بن منيع، قال: حدثنا جرير بن عبد الحميد، عن منصور بن المعتمر. والنسائي في «عمل اليوم والليلة» (٧١٨) قال: أخبرنا محمود بن غيلان، قال: أخبرنا وكيع، قال: حدثنا سفيان، عن منصور. وفي (٧١٩) . وفي «فضائل القرآن» (٢٨) قال: أخبرنا عمران بن موسى، قال: حدثنا يزيد، - يعني ابن زريع -، قال: حدثنا شعبة، عن منصور. وفي «فضائل القرآن» (٤٣) قال: أخبرنا عبد الله بن محمد بن إسحاق، عن جرير، عن منصور. وفي (٤٤) قال: أخبرنا إسحاق بن منصور، قال: أخبرنا عبد الرحمن، عن سفيان، عن منصور، عن الأعمش.\nكلاهما - منصور، والأعمش - عن إبراهيم، عن عبد الرحمن بن يزيد، عن أبي مسعود، فذكره.","vol":"8","page":473},{"text":"٦٢٤٥ - (ت) النعمان بن بشير - ﵁ - قال: «إن الله كتب كتابًا قبل أَنْ يَخلُقَ السمواتِ والأرضَ بأَلْفَيْ عام، أنزل منه آيتين خَتَم بهما سورة البقرة، ولا تُقرآن في دار ثلاث مرات (١) فيقربها شيطان» أخرجه الترمذي (٢) .\n_________\n(١) في نسخ الترمذي المطبوعة: ثلاث ليال.\n(٢) رقم (٢٨٨٥) في ثواب القرآن، باب ما جاء في آخر سورة البقرة، ورواه أيضًا ابن حبان رقم (١٧٢٦) موارد، والحاكم ١ / ٥٦٢ وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٧٤) قال: حدثنا روح، وعفان. والدارمي (٣٣٩٠) قال: حدثنا عفان. والترمذي (٢٨٨٢) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي في «عمل اليوم والليلة» (٩٦٧) قال: أخبرني عمرو بن منصور، قال: حدثنا حجاج. (ح) وأخبرنا أحمد بن سليمان، قال: حدثنا عفان.\nأربعتهم - روح، وعفان، وابن مهدي، والحجاج بن منهال - عن حماد بن سلمة، عن الأشعث بن عبد الرحمن الجرمي، عن أبي قلابة، عن أبي الأشعث الصنعاني، فذكره.\n(*) في رواية الترمذي: «عن أبي الأشعث الجرمي» قال المزي: وهو وهم، وإنما هو «الصنعاني» واسمه: «شراحيل» «تحفة الأشراف» (٩/١١٦٤٤) .\n- عن أبي صالح الحارثي، عن النعمان بن بشير، أن نبي الله -ﷺ- قال يوما:\n«إن الله كتب كتابا قبل أن يخلق السموات والأرض بألفي عام فهو عنده على العرش، وأنه أنزل من ذلك الكتاب آيتين ختم بهما سورة البقرة، وإن الشيطان لا يلج بيتا قرئتا فيه ثلاث ليال» .\nأخرجه النسائي في «عمل اليوم والليلة» (٩٦٦) قال: أخبرنا إبراهيم بن سعيد الجوهري، قال: حدثنا ريحان بن سعيد، قال: حدثنا عباد - وهو ابن منصور - عن أيوب، عن أبي قلابة، عن أبي صالح. (ح) وأخبرنا عبد الرحمن بن محمد بن سلام، قال: حدثنا ريحان، عن عباد، عن أيوب، عن أبي قلابة، أنه زعم أنه حدثه أبو صالح الحارثي، فذكره.\nقلت: وأخرجه ابن حبان (١٧٢٦) موارد، والحاكم (١/٥٦٢) وصححه ووافقه الذهبي.","vol":"8","page":474},{"text":"<span data-type=\"title\" id=toc-1351>آية الكرسي</span>\n٦٢٤٦ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لكل شيء سنام، وإنَّ سنام القرآن سورةُ البقرة، وفيها آية هي سيدةُ آي القرآن: آيةُ الكرسي» أخرجه الترمذي (١) . ⦗٤٧٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَنَام القرآن): أعلاه، تشبيهًا بسنام البعير.\n_________\n(١) رقم (٢٨٨١) في ثواب القرآن، باب ما جاء في فضل سورة البقرة وآية الكرسي، وإسناده ضعيف، ولكن له شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الحميدي (٩٩٤) قال: حدثنا سفيان. والترمذي (٢٨٧٨) قال: حدثنا محمود بن غيلان. قال: حدثنا حسين الجعفي، عن زائدة.\nكلاهما - سفيان، وزائدة - عن حكيم بن جبير، عن أبي صالح، فذكره.\n(*) قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث حكيم بن جبير، وقد تكلم شعبة في حكيم بن جبير وضعفه.","vol":"8","page":474},{"text":"٦٢٤٧ - (م د) أبي بن كعب - ﵁ - قال: قال رسولُ الله - ﷺ-: «يا أبا المنذر، أتدري أَيّ آية من كتاب الله معك أعظم؟ قلت: ﴿الله لا إله إلا هو الحي القيوم﴾ [البقرة: ٢٥٥] فضرب في صدري وقال: لِيَهْنِكَ العِلْمُ أبا المنذر» أخرجه مسلم.\nوفي رواية أبي داود قال: قال رسولُ الله - ﷺ-: «أبا المنذر أيُّ آية معك من كتاب الله أعظم؟ قلتُ: الله ورسولهُ أعلم، قال: أبا المنذر أيُّ آية من كتاب الله معك أعظم؟ قلت: ﴿الله لا إله إلا هو الحي القيوم﴾ ...» الحديث (١) .\n_________\n(١) رواه مسلم رقم (٨١٠) في صلاة المسافرين، باب فضل سورة الكهف وآية الكرسي، وأبو داود رقم (١٤٦٠) في الصلاة، باب ما جاء في آية الكرسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٤١) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. وعبد بن حميد (١٧٨) قال: حدثني ابن أبي شيبة، قال: حدثنا عبد الأعلى بن عبد الأعلى. ومسلم (٢/١٩٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى بن عبد الأعلى. وأبو داود (١٤٦٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الأعلى.\nكلاهما - سفيان الثوري، وعبد الأعلى - عن سعيد الجريري، عن أبي السليل، عن عبد الله بن رباح، فذكره.\n* أخرجه عبد الله بن أحمد (٥/١٤١) قال: حدثني عبيد الله القواريري، قال: حدثنا جعفر بن سليمان، قال: حدثنا الجريري، عن بعض أصحابه، عن عبد الله بن رباح، فذكره.","vol":"8","page":475},{"text":"٦٢٤٨ - (د) واثلة بن الأسقع - ﵁ - «أن النبي - ﷺ- جاءهم في صُفَّة المهاجرين، فسأله إنسان: أيُّ آية في القرآن أعظم؟ قال: قال رسولُ الله - ﷺ-: ﴿الله لا إله إلا هو الحي القيوم﴾ أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٠٣) في الحروف والقراءات، وفيه جهالة موسى بن الأسقع، ولكن يشهد له حديث أبي عند مسلم رقم (٨١٠) في صلاة المسافرين، باب فضل سورة الكهف وآية الكرسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٤٠٠٣) قال: حدثنا محمد بن عيسى. قال: حدثنا حجاج، عن ابن جريج. قال: أخبرني عمر بن عطاء، أن مولى لابن الأسقع رجل صدق أخبره، فذكره.\nقلت: مولى ابن الأسقع فيه جهالة، وإن كان رجل صدق فالعبرة بضبط الصدر، وللحديث شواهد.","vol":"8","page":475},{"text":"٦٢٤٩ - (خ) أبو هريرة - ﵁ - قال: «وكَّلني رسولُ الله - ﷺ- بحفظ زكاة رمضانَ، فأتاني آت، فَجَعلَ يَحْثُو من الطعام، فأخذتُه، ⦗٤٧٦⦘ وقلتُ: لأرْفَعَنَّكَ إلى رسول الله - ﷺ-، قال: إني محتاج، وَعَلَيَّ عيال، وبي حاجة شديدة، قال: فَخَلَّيْتُ عنه، فأصْبَحْتُ، فقال النبي - ﷺ-: يا أبا هريرة: ما فعل أسيرك البارحة؟ قلت: يا رسول الله، شكا حاجة وعيالًا، فرحمته فخلّيت سبيله، قال: أما إنه قد كذَبك وسيعود، فعرفتُ أنه سيعود، لقول رسول الله - ﷺ-، فَرَصَدْتُهُ، فجاء يحثو من الطعام، فأخذته، فقلت: لأرفَعَنَّكَ إلى رسول الله - ﷺ-، قال: دعني، فإِني محتاج، وعليَّ عيال، لا أعود، فرحمته فخلَّيت سبيله، فأصبحتُ، فقال رسول الله - ﷺ-: يا أبا هر، ما فعل أسيرك؟ قلت: يا رسول الله، شكا حاجة [شديدة] وعيالًا فرحمته، فخلَّيت سبيله، فقال: أما إنه قد كذَبك وسيعود، فرصدته [الثالثة]، فجاء يحثو من الطعام، فقلت: لأرفَعَنَّكَ إلى رسول الله - ﷺ-، وهذا آخر ثلاث مرات، إنك تزعم لا تعود، ثم تعود، فقال: دعني، فإني أُعلِّمك كلمات ينفعك الله بها، قلت: ما هُنَّ؟ قال: إذا أويتَ إلى فراشك فَاقْرَأْ آيةَ الكرسي ﴿الله لا إله إلاَّ هُوَ الْحَيُّ القَيُّومُ﴾ حتى تختم الآية، فإنه لن يزال عَلَيْكَ مِنَ الله حافظ، وَلا يَقْرَبُكَ شيطان حتى تُصْبِحَ، فخلّيت سبيله، فأصبحت، فقال لي رسولُ الله - ﷺ-: يا أبا هر ما فَعَلَ أسيرك البارحة؟ قلتُ: يا رسولَ الله، زعم أنه يُعَلِّمني كلمات ينفعني الله بها، فخلّيت سبيله، قال: ما هي؟ قلت: قال لي: إذا أَوَيْتَ إِلى فراشك فاقْرأ ⦗٤٧٧⦘ آية الكرسي من أولها، حتى تختم الآية ﴿اللهُ لا إله إلاَّ هُو الْحَيُّ القَيُّومُ﴾ وقال لي: لن يزال عليك من الله حافظ، وَلَنْ يَقْرَبك شيطان، حتى تصبح - وكان (١) أَحْرَصَ شيء على الخير - فقال النبيُّ - ﷺ-: أما إنَّهُ قد صدقك وهو كذوب، تَعْلَمُ مَنْ تخاطبُ منذ ثلاث يا أبا هريرة؟ قال: قلتُ: لا، قال: ذاك شيطان» أخرجه البخاري (٢) .\n_________\n(١) وفي نسخ البخاري المطبوعة: وكانوا، أي: الصحابة ﵃.\n(٢) ذكره البخاري تعليقًا ٤ / ٣٩٦ و٣٩٨ في الوكالة، باب إذا وكل رجلًا فترك الوكيل شيئًا فأجازه الموكل فهو جائز، وإن أقرضه إلى أجل مسمى جاز، قال البخاري: وقال عثمان بن الهيثم أبو عمرو، حدثنا عون عن محمد بن سيرين عن أبي هريرة ﵁ ... فذكره، قال الحافظ في \" الفتح \": هكذا أورد البخاري هذا الحديث هنا ولم يصرح فيه بالتحديث، وزعم ابن العربي أنه منقطع، وأعاده كذلك في صفة إبليس وفي فضائل القرآن لكن باختصار، وقد وصله النسائي والإسماعيلي وأبو نعيم من طريق إلى عثمان المذكور، وذكرته في \" تغليق التعليق \" من طريق عبد العزيز بن منيب وعبد العزيز بن سلام، وإبراهيم بن يعقوب الجوزجاني، وهلال بن بشر الصواف، ومحمد بن غالب الذي يقال له تمتام، وأقربهم لأن يكون البخاري أخذه عنه إن كان سمعه من ابن الهيثم هلال بن بشر، فإنه من شيوخه أخرج عنه في \" جزء القراءة خلف الإمام \" وله طريق أخرى عند النسائي أخرجها من رواية أبي المتوكل الناجي عن أبي هريرة، ووقع مثل ذلك لمعاذ بن جبل أخرجه الطبراني وأبو بكر الروياني. أقول: وحديث معاذ ذكره الهيثمي: في \" مجمع الزوائد \" ٦ / ٣٢١ و٣٢٢ ونسبه للطبراني عن شيخه يحيى بن عثمان بن صالح، قال الهيثمي وهو صدوق إن شاء الله تعالى كما قال الذهبي، قال ابن أبي حاتم: وقد تكلموا فيه، وبقية رجاله وثقوا، وانظر ما قاله الحافظ ابن حجر في فوائد الحديث في \" الفتح \" ٤ / ٣٩٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه النسائي في «عمل اليوم والليلة» (٩٥٩) قال: أخبرنا إبراهيم بن يعقوب. وابن خزيمة (٢٤٢٤) قال: حدثنا هلال بن بشر البصري بخبر غريب غريب.\nكلاهما - إبراهيم، وهلال - قالا: حدثنا عثمان بن الهيثم. «زاد هلال: مؤذن مسجد الجامع» قال: حدثنا عوف، عن محمد بن سيرين، فذكره.\n(*) أخرجه البخاري تعليقا (٣/١٣٢) قال: وقال عثمان بن الهيثم، فذكره.","vol":"8","page":475},{"text":"٦٢٥٠ - (ت) أبو أيوب الأنصاري - ﵁ - «أنه كانت له سَهْوَة فيها تَمْر، وكانت تجيء الغُولُ فتأخذ مِنه، قال: فشكا ذلك إلى النبيِّ ⦗٤٧٨⦘ ﷺ-، فقال: اذْهَبْ فإذا رأيتَها فقل: بسم الله، أجيبي رسولَ الله - ﷺ-، قال: فأخذها فَحَلَفَتْ أَنْ لا تعود فأرسلها، فجاء إلى رسول الله - ﷺ-، فقال: ما فَعَلَ أسيرك؟ قال: حَلَفَتْ أنْ لا تَعُودَ، فقال: كَذَبَتْ، وَهيَ مُعَاوِدَة الكذِب، قال: فأخذها مرة أخرى، فحلفت أن لا تعود، فأرسلها فجاء إلى النبيِّ - ﷺ- فقال: ما فعل أسيرك؟ قال: حلفت أن لا تعود، فقال: كذبت وهي معاودة الكذب، قال: فأخذها، فقال: ما أنا بتارِكِكِ، حتى أذهَبَ بكِ إلى رسولِ الله - ﷺ-، فقالت: إِني ذاكرة لَكَ شيئًا: آية الكرسي اقرأها في بيتك فلا يقربُك شيطان ولا غيره، فجاء إلى رسولِ الله - ﷺ-، فقال: ما فَعلَ أسيركَ؟ [قال]: فأخبره بما قالَتْ، قال: صَدَقَتْ، وَهِيَ كَذوب» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السهوة) وهي في البيت كالصفة أو كالخزانة.\n_________\n(١) رقم (٢٨٨٣) في ثواب القرآن، باب رقم (٣)، ورواه أيضًا أحمد في \" المسند \" ٥ / ٤٢٣، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٤٢٣) حدثنا أبو أحمد، قال: حدثنا سفيان. وفي (٥/٤٢٣) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. والترمذي (٢٨٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا أحمد، قال: حدثنا سفيان.\nكلاهما - سفيان، وابن إسحاق - عن ابن أبي ليلى، عن أخيه عيسى، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"8","page":477},{"text":"<span data-type=\"title\" id=toc-1352>النساء</span>\n٦٢٥١ – (ت) علي بن أبي طالب - ﵁ - قال: «ما في القرآن آية أحب إليَّ من هذه ﴿إنَّ الله لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ ⦗٤٧٩⦘ لِمَن يَشَاء﴾ [النساء: ٤٨]» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه مسلم وأبو داود والترمذي، وهو عند الترمذي فقط من أصحاب الكتب الستة برقم (٣٠٤٠) في تفسير القرآن، باب ومن سورة النساء، وفي سنده ثوير بن أبي فاختة أبو الجهم، وهو ضعيف، كما قال الحافظ في \" التقريب \"، وقال الترمذي: هذا حديث حسن غريب، وثوير كان ابن مهدي يغمزه قليلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٠٤٠) قال: ثنا خلاد بن أسلم، حدثنا النضر بن شميل عن إسرائيل عن ثوير بن أبي فاختة عن أبيه، فذكره.\nقال الترمذي: حسن غريب، وأبو فاختة اسمه سعيد بن علاقة وثوير يكنى أبا الجهم، وهو كوفي رجل من التابعين، وقد سمع ابن عمر، وابن الزبير، وابن مهدي، كان يلمزه قليلا.","vol":"8","page":478},{"text":"٦٢٥٢ - () عبد الله بن مسعود قال: «خَمسُ آيات ما يسرُّني أَن لي بِهِنَّ الدنيا وما فيها إحداهنَّ: ﴿إنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَونَ عَنْهُ نُكَفِّرْ عَنْكم سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كريمًا﴾ [النساء: ٣١]، و﴿إنَّ الله لا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وإن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أجرًا عظيمًا﴾ [النساء: ٤٠] و﴿وَلَوْ أَنَّهُمْ إذْ ظَلَمُوا أَنْفُسَهُمْ جَاؤوكَ فَاستغفروا اللهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا الله تَوَّابًا رَحِيمًا﴾ [النساء: ٦٤] و﴿إنَّ اللهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يشاء﴾ [النساء: ٤٨] و﴿وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَستَغْفِر الله يَجدِ الله غَفُورًا رَحِيمًا﴾ [النساء: ١١٠]» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره الهيثمي في \" مجمع الزوائد \" ٧ / ١١ و١٢ ونسبه للطبراني وقال: ورجاله رجال الصحيح، ورواه ابن جرير رقم (٩٢٣٣)، وفي سنده رجل مجهول، وذكره السيوطي في \" الدر المنثور \" وزاد نسبته لأبي عبيد وسعيد بن منصور في \" فضائله \" وعبد بن حميد وابن المنذر والحاكم والبيهقي في \" شعب الإيمان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين، وقد عزاه الهيثمي للطبراني، وقال: رجاله رجال الصحيح «المجمع ٧/١١ و١٢» وعزاه السيوطي في «الدر» لأبي عبيد، وسعيد بن منصور في «فضائله» وعبد بن حميد وابن المنذر والحاكم والبيهقي في «شعب الإيمان» .","vol":"8","page":479},{"text":"<span data-type=\"title\" id=toc-1353>الكهف</span>\n٦٢٥٣ - (م ت د) أبو الدرداء - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ حَفِظَ عَشْرَ آيات من أَوَّلِ (سورة الكهف) عُصِمَ مِن فتنة الدجال» وفي رواية «من آخر الكهف» .\nأخرجه مسلم وأبو داود، وفي رواية الترمذي «ثلاث آيات من أول سورة الكهف» (١) .\n_________\n(١) رواه مسلم رقم (٨٠٩) في صلاة المسافرين، باب فضل سورة الكهف وآية الكرسي، وأبو داود رقم (٤٣٢٣) في الملاحم، باب خروج الدجال، والترمذي رقم (٢٨٨٨) في ثواب القرآن، باب ما جاء في آخر سورة الكهف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٩٦) قال: حدثنا يزيد، قال: أخبرنا همام بن يحيى. وفي (٦/٤٤٦) قال: حدثنا محمد بن جعفر وحجاج، قالا: حدثنا شعبة. وفي (٦/٤٤٩) قال: حدثنا روح، قال: حدثنا سعيد (ح) وحدثنا حسين، وفي تفسير شيبان. (ح) وحدثنا عبد الصمد وعفان. قالا: حدثنا همام. ومسلم (٢/١٩٩) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثني أبي. (ح) وحدثنا محمد بن المثنى، وابن بشار. قالا: حدثنا محمد بن جعفر. قال: حدثا شعبة. (ح) وحدثني زهير بن حرب، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا همام. وأبو داود (٤٣٢٣) قال: حدثنا حفص بن عمر، قال: حدثنا همام. والترمذي (٢٨٨٦) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثني أبي. والنسائي في «عمل اليوم والليلة» (٩٤٩) قال: أخبرنا عمرو بن علي، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٩٥٠) قال: أخبرنا إبراهيم بن الحسن، قال: حدثنا حجاج، قال: أخبرني شعبة. وفي (٩٥١) قال: أخبرنا أحمد بن سليمان، قال: حدثنا عفان، قال: حدثنا همام.\nخمستهم - همام، وشعبة، وسعيد بن أبي عروبة، وشيبان، وهشام الدستوائي - عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، فذكره.","vol":"8","page":480},{"text":"٦٢٥٤ - () أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ حفِظ عشر آيات من آخر (سورة الكهف) عُصِمَ مِن فِتنةِ الدَّجَّال» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره الهيثمي في \" مجمع الزوائد \" ٧ / ٥٣ ونسبه للطبراني في \" الأوسط \" وقال: رجاله رجال الصحيح. أقول: ورواه أحمد في \" المسند \" ٦ / ٤٤٦ من حديث أبي الدرداء بلفظ \" من حفظ ... \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول، عزاه الهيثمي في «المجمع» (٧/٥٣) للطبراني في «الأوسط»، وقال: رجاله رجال الصحيح.","vol":"8","page":480},{"text":"<span data-type=\"title\" id=toc-1354>يس</span>\n٦٢٥٥ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «لكل شيء قلب، وقلبُ القرآنِ يس، ومن قرأها كتب له بقراءتها قراءة ⦗٤٨١⦘ القرآن عشر مرات» - زاد في رواية: «دون يس» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٨٩) في ثواب القرآن، باب ما جاء في فضل يس، ورواه أيضًا الدارمي ٢ / ٤٥٦، وفي سنده هارون أبو محمد شيخ مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حديث واه لا يثبت: أخرجه الدارمي (٣٤١٩) قال: حدثنا محمد بن سعيد. والترمذي (٢٨٨٧) قال: حدثنا قتيبة، وسفيان بن وكيع. (ح) وحدثنا أبو موسى محمد بن المثنى، قال: حدثنا أحمد بن سعيد الدارمي، قال: حدثنا قتيبة.\nثلاثتهم - محمد بن سعيد، وقتيبة، وسفيان بن وكيع - قالوا: حدثنا حميد بن عبد الرحمن، عن الحسن بن صالح. عن هارون أبي محمد، عن مقاتل بن حيان، عن قتادة، فذكره.","vol":"8","page":480},{"text":"<span data-type=\"title\" id=toc-1355>الدُّخَان</span>\n٦٢٥٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَن قرأ الدخان في ليلة، أصبحَ يَستغفر له سبعون ألفَ مَلَك» .\nقال الترمذي: عمر بن أبي خثعم يضعف: قال محمد - يعني البخاري -: هو منكر الحديث.\nوفي رواية: قال: قال رسولُ الله - ﷺ-: «من قرأ حم الدخان في ليلة الجمعة غفر له» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٩٠) و(٢٨٩١) في ثواب القرآن، باب ما جاء في فضل (حم الدخان)، وإسنادهما ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٢٨٧٩) قال: حدثنا يحيى بن المغيرة أبو سلمة المخزومي المدني. قال: حدثنا ابن أبي فديك، عن عبد الرحمن بن أبي بكر المليكي، عن زرارة بن مصعب، عن أبي سلمة، فذكره.\n* وأخرجه الدارمي (٣٣٨٩) قال: حدثنا إسحاق بن عيسى، عن أبي معاوية، هو محمد بن خازم، عن عبد الرحمن بن أي بكر المليكي، عن أبي سلمة، فذكر نحوه، ليس فيه «زرارة بن مصعب» .\n(*) قال الترمذي: هذا حديث غريب. وقد تكلم بعض أهل العلم في عبد الرحمن بن أبي بكر بن أبي مليكة المليكي، من قبل حفظه.\n.- الرواية الأولى:\nأخرجها الترمذي (٢٨٨٨) قال: حدثنا سفيان بن وكيع، قال: حدثنا زيد بن حباب، عن عمر بن أبي خثعم، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.\n(*) قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. وعمر بن أبي خثعم يضعف. قال محمد - وهو ابن إسماعيل البخاري -: وهو منكر الحديث.","vol":"8","page":481},{"text":"<span data-type=\"title\" id=toc-1356>الواقعة</span>\n٦٢٥٧ - () عبد الله بن مسعود - ﵄ - أن رسولَ الله - ﷺ- قال: «من قرأ كل ليلة سورة الواقعة لم تُصِبْهُ فَاقَة [أبدًا]، وفي المسبِّحات: آية كألف آية» أخرجه ... (١) . ⦗٤٨٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاقة) الفاقة: الحاجة.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره السيوطي ⦗٤٨٢⦘ في \" الدرر المنثور \" ونسبه لأبي عبيد في \" فضائله \"، وابن الضريس، والحارث بن أبي أسامة وأبي يعلى وابن مردويه، والبيهقي في \" شعب الإيمان \"، إلى قوله: لم تصبه فاقة أبدًا، قال المناوي في \" فيض القدير \": وفيه أبو شجاع، قال في \" الميزان \": نكرة لا يعرف، ثم أورد هذا الخبر من حديثه عن ابن مسعود، قال ابن الجوزي في \" العلل \": قال أحمد: هذا حديث منكر، وقال الزيعلي تبعًا لجمع: هو معلول من وجوه. أحدها: الانقطاع كما بينه الدارقطني وغيره، والثاني: نكارة متنه كما ذكره أحمد، والثالث: ضعف رواته كما قاله ابن الجوزي، والرابع: اضطرابه، وقد أجمع على ضعفه أحمد وأبو حاتم وابنه والدارقطني وغيرهم، وانظر \" شرح الأذكار \" لابن علان ٣ / ٢٧٩ - ٢٨٠ وتتمة الحديث \" وفي المسبحات آية كألف آية \" رواه الترمذي رقم (٢٩٢٢) في ثواب القرآن، باب رقم (٢١)، وأبو داود رقم (٥٠٥٧) في الأدب، باب ما يقال عند النوم، والدارمي ٢ / ٤٥٨، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، عزاه السيوطي في «الدر المنثور» ونسبه لأبي عبيد في فضائله وابن الضريس والحارث بن أبي أسامة وأبي يعلى، وابن مردويه، والبيهقي في «الشعب» .\nقلت: والحديث استنكره أحمد كما نقل ابن الجوزي في «العلل» .","vol":"8","page":481},{"text":"<span data-type=\"title\" id=toc-1357>الحشر</span>\n٦٢٥٨ - (ت) معقل بن يسار - ﵁ - قال: قال رسولُ الله - ﷺ-: «من قال حين يصبح [ثلاث مرات]: أعوذ بالله السميع العليم من الشيطان الرجيم، وقرأ ثلاث آيات من آخر (سورة الحشر)، وَكَّلَ الله به سبعين ألف مَلك يصلّون عليه حتى يمسَي، وإِن مات في يومه مات شهيدًا، ومن قرأها حين يمسي فكذلك» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩٢٣) في ثواب القرآن، باب فضل آخر الحشر، ورواه أيضًا الدارمي ٢ / ٤٥٨، وفي سنده خالد بن طهمان، وهو صدوق اختلط قبل موته بعشر سنين، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٢٦) . والدارمي (٣٤٢٨) قال: حدثنا محمد بن الفرج البغدادي. والترمذي (٢٩٢٢) قال: حدثنا محمود بن غيلان.\nثلاثتهم - أحمد بن حنبل، ومحمد بن الفرج، ومحمود بن غيلان - عن محمد بن عبد الله بن الزبير أبي أحمد الزبيري، قال: حدثنا خالد بن طهمان أبو العلاء الخفاف، قال: حدثني نافع بن أبي نافع، فذكره.\n(*) قال الترمذي: هذا حديث غريب، لا نعرفه إلا من هذا الوجه.\nقلت: خالد بن طهمان اختلط قبل موته بعشر سنين.","vol":"8","page":482},{"text":"<span data-type=\"title\" id=toc-1358>تبارك</span>\n٦٢٥٩ - (ت د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ ⦗٤٨٣⦘ قال: «مِنَ القرآن سورة ثلاثون آية شَفَعَتْ لرجل حتى غُفِرَ له، وهي: ﴿تَبَارَكَ الذي بيده الملكُ﴾ أخرجه الترمذي.\nوعند أبي داود: «تشفع لصاحبها» (١) .\n_________\n(١) رواه الترمذي رقم (٢٨٩٣) في ثواب القرآن، باب ما جاء في فضل سورة الملك، وأبو داود رقم (١٤٠٠) في الصلاة، باب في عدد الآي، ورواه أيضًا أحمد في \" المسند \"، والنسائي، وابن ماجة، والحاكم ١ / ٥٦٥ وصححه، ووافقه الذهبي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (٢/٢٩٩) قال: حدثنا محمد - يعني ابن جعفر -. قال: حدثنا شعبة. وفي (٢/٣٢١) قال: حدثنا حجاج بن محمد وابن جعفر. قالا: حدثني شعبة. وعبد بن حميد (١٤٤٥) قال: حدثنا سليمان بن داود، عن عمران القطان. وأبو داود (١٤٠٠) قال: حدثنا عمرو بن مرزوق. قال: أخبرنا شعبة. وابن ماجة (٣٧٨٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة، عن شعبة. والترمذي (٢٨٩١) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي في «عمل اليوم والليلة» (٧١٠) قال: أخبرنا إسحاق بن إبراهيم، قال: قلت لأبي أسامة: أحدثكم شعبة.\nكلاهما - شعبة، وعمران القطان - عن قتادة، عن عباس الجشمي، فذكره.","vol":"8","page":482},{"text":"٦٢٦٠ - (ت) عبد الله بن عباس - ﵄ - قال: «ضَرَبَ بَعْضُ أصحاب رسولِ الله - ﷺ- خِبَاءه على قبر، وهو لا يحسب أنه قبر، فإذا قبر إنسان يقرأ فيه (سورةَ المُلك)، حتى ختمها، فأتى النبيَّ - ﷺ- فقال: يا رسولَ الله، ضربتُ خِبائي على قبر وأنا لا أحسب أنه قبر، فإِذا قَبْرُ إنسان يقرأ (سورة الملك ...) حتى ختمها، فقال النبيُّ - ﷺ-: هي المانعة، وهي المنجية تُنجيه من عذاب القبر» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٩٢) في ثواب القرآن، باب ما جاء في فضل سورة الملك، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٨٩٠) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا يحيى بن عمرو بن مالك النكري، عن أبيه، عن أبي الجوزاء، فذكره.\nقلت: يحيى بن عمرو النكري، ضعفه ويقال: إن حماد تكلم فيه.","vol":"8","page":483},{"text":"<span data-type=\"title\" id=toc-1359>إذا زلزلت</span>\n٦٢٦١ - (د) عبد الله بن عمرو بن العاص - ﵁ - قال: «أَتى رَجُل إلى النبيِّ - ﷺ- فقال: أقرْئني يا رسول الله، قال: اقرأْ ثلاثًا من ذوات الر، فقال: كَبِرَتْ سِنِّي، واشتد قَلْبي، وغَلُظ لساني، قال: فاقرأْ ثلاثًا ⦗٤٨٤⦘ من ذوات (حم)، فقال مثل مقالته، [قال: اقرأ ثلاثًا من المسبِّحات، فقال مثل مقالته] فقال الرجل: يا رسول الله أقرئني سورة جامعة، فأقرأَه رسولُ الله - ﷺ- ﴿إذَا زُلْزِلَتِ الأرض زلزالها﴾ [الزلزلة: ١ - ٨] حتى فرغ منها، فقال الرجل: وَالَّذِي بَعَثَكَ بالحق لا أزيدُ عليها أبدًا، ثم أدَبَر الرجل، فقال رسولُ الله - ﷺ-: أفلح الرُّوَيْجِل - مرتين -» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سورة جامعة) أراد بقوله: سورة جامعة، أنها تجمع أسباب الخير وما يتوقع من البركة.\n(الرُّوَيجل): تصغير رجل، على القياس: رجيل، فأما «رويجل» فإنه تصغير على غير قياس، وقد جاء في العربية أشياء مصغرة على غير قياس.\n_________\n(١) رقم (١٣٩٩) في الصلاة، باب تحزيب القرآن، ورواه أيضًا أحمد في \" المسند \" ٢/١٦٩، والحاكم ٣/٥٣٢ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه أحمد (٢/١٦٩) (٦٥٧٥) . وأبو داود (١٣٩٩) قال: حدثنا يحيى بن موسى البلخي وهارون بن عبد الله. وفي (٢٧٨٩) قال: حدثنا هارون بن عبد الله. والنسائي في «عمل اليوم والليلة» (٧١٦) قال: أخبرنا محمد بن عبد الله بن يزيد. وفي «فضائل القرآن» (٥٢) قال: أخبرني عبيد الله بن فضالة بن إبراهيم.\nخمستهم - أحمد بن حنبل، ويحيى بن موسى، وهارون بن عبد الله، ومحمد بن عبد الله، وعبيد الله بن فضالة - عن أبي عبد الرحمن عبد الله بن يزيد.\n٢ - وأخرجه النسائي (٧/٢١٢) قال: أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب.\nكلاهما - عبد الله بن يزيد المقرئ، وعبد الله بن وهب - عن سعيد بن أبي أيوب، قال: حدثني عياش بن عباس القتباني، عن عيسى بن هلال الصدفي، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"8","page":483},{"text":"٦٢٦٢ - () أنس بن مالك - ﵁ - قال: «بينما نحن عند رسولِ الله - ﷺ-، إذْ جاءه أعرابيّ، فقال: يا رسولَ الله، كَبِرَ سِنِّي، ورقَّ عظمي، وَغَلُظَ لساني، فأقرئني سورة جامعة، فأقرأه ﴿إذَا زُلْزِلَتِ الأرضُ زِلْزَالَهَا﴾ حتى فرغ منها، فقال الرجل: والذي بعثك بالحق لا أزيد عليها ولا أَنْقُصُ منها، فقال رسولُ الله - ﷺ-: أفلح الرُّويجِل - ثلاثًا» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول، لم أهتد إليه.","vol":"8","page":484},{"text":"<span data-type=\"title\" id=toc-1360>الإخلاص</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإخلاص) سميت سورة الإخلاص: إما لأنها خالصة لله تعالى في صفته، أو لأن اللفظ بها قد أخلص التوحيد لله تعالى.\n٦٢٦٣ - (خ ط د س) أبو سعيد الخدري - ﵁ - «أَن رجلًا سمع رجلًا يقرأ ﴿قُلْ هُوَ اللهُ أَحَدٌ﴾ يُرَدِّدُها، فلما أصبح جاء إلى النبيِّ - ﷺ-، فذكر ذلك له - وكان الرجل يتَقَالُّها - فقال رسولُ الله - ﷺ-: والذي نفسي بيده، إِنها لَتَعْدِلُ ثُلُثَ القرآن» . قال البخاري: وزاد [أبو معمر: حدثنا] إسماعيل بن جعفر عن مالك عن عبد الرحمن عن أبيه عن أبي سعيد قال: أخبرني أخي قتادة بن النعمان، عن النبيِّ - ﷺ- وفي رواية: قال: «قال النبيُّ - ﷺ- لأصحابه: أَيَعْجِزُ أحدُكم أن يقرأ ثلث القرآن في ليلة؟ فشقَّ ذلك عليهم، وقالوا: أيُّنا يُطيق ذلك يا رسولَ الله؟ فقال: ﴿اللهُ أحد. اللهُ الصمد﴾ ثلثُ القرآن» . أخرجه البخاري وأبو داود، وأخرج الموطأ الرواية الأولى، وقال: «يتفالُّها» بالفاء، وأخرج النسائي الأولى (١) . ⦗٤٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثلث القرآن) قد ذكر العلماء في كونه - ﷺ- جعل «سورة الإخلاص» تعدل ثلث القرآن وجهًا صالحًا، فيه مناسبة، قالوا: إن القرآن لا يعدو ثلاثة أقسام، وهي: الإرشاد إلى معرفة ذات الله وتقديسه، أو معرفة صفاته وأسمائه، أو معرفة أفعاله وسنته مع عباده، ولما اشتملت سورة الإخلاص على أحد هذه الأقسام الثلاثة، وهو التقديس، وازنها رسول الله - ﷺ- بثلث القرآن، لأن منتهى التقديس في أن يكون واحدًا في ثلاثة أمور، لا يكون حاصلًا منه من هو من نوعه، وشِبْهِه، ودَلَّ عليه قوله: ﴿لم يلد﴾ ولا يكون هو حاصلًا ممن هو نظيره وشبهه، ودل عليه قوله: ﴿ولم يولد﴾ ولا يكون في درجته، وإن لم يكن أصلًا له ولا فرعًا من هو مثله، ودل عليه ﴿ولم يكن له كفوًا أحد﴾ ويجمع جميع ذلك قوله: ﴿قل هو الله أحد﴾ وجملته تفصيل قولك: لا إله إلا هو، فهذه أسرار القرآن، ولا تتناهى أمثال هذه الأسرار في القرآن، ﴿ولا رطبٍ ولا يابسٍ إلا في كتاب مبين﴾ [الأنعام: ٥٩] .\n_________\n(١) رواه البخاري ٩ / ٥٣ في فضائل القرآن، باب فضل قل هو الله أحد، وفي الأيمان والنذور، ⦗٤٨٦⦘ باب كيف كانت يمين النبي ﷺ؟ وفي التوحيد، باب ما جاء في دعاء النبي ﷺ أمته إلى توحيد الله ﵎، والموطأ ١ / ٢٠٨ في القرآن، باب ما جاء في قراءة قل هو الله أحد، وأبو داود رقم (١٤٦١) في الصلاة، باب في سورة الصمد، والنسائي ٢ / ١٧١ في الافتتاح، باب الفضل في قراءة قل هو الله أحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (١٤٦) . وأحمد (٣/٢٣) قال: حدثنا يحيى، وفي (٣/٣٥) قال: قرأت على عبد الرحمن. وفي (٣/٤٣) قال: حدثنا إسحاق. والبخاري (٦/٢٣٣) قال: حدثنا عبد الله بن يوسف. وفي (٨/١٦٣) قال: حدثنا عبد الله بن مسلمة. وفي (٩/١٤٠) قال: حدثنا إسماعيل. وأبو داود (١٤٦١) قال: حدثنا القعنبي. والنسائي (٢/١٧١) . وفي الكبرى (٩٧٧) . وفي «عمل اليوم والليلة» (٦٩٨) قال: أخبرنا قتيبة بن سعيد.\nسبعتهم - يحيى، وعبد الرحمن، وإسحاق، وعبد الله بن يوسف، وعبد الله بن سلمة القعنبي، وإسماعيل بن أبي أويس، وقتيبة - عن مالك عن عبد الرمن بن أبي صعصعة، عن أبيه، فذكره.","vol":"8","page":485},{"text":"٦٢٦٤ - (م) أبو الدرداء - ﵁ - قال: «أَيَعْجِزُ أحَدُكم ⦗٤٨٧⦘ أَنْ يقرَأ في ليلة ثُلُثَ القرآن؟ قالوا: وكيف يقرأ ثلث القرآن؟ قال: ﴿قُلْ هُوَ اللهُ أَحَدٌ﴾ تعدل ثلث القرآن» .\nوفي رواية: أن النبيَّ - ﷺ- قال: «إن الله جَزَّأَ القرآن ثلاثة أجزاء، فجعل ﴿قل هو الله أحد﴾ جزءًا من أجزاء القرآن» أخرجه مسلم (١) .\n_________\n(١) رقم (٨١١) في صلاة المسافرين، باب فضل قراءة ﴿قل هو الله أحد﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٩٥) قال: حدثنا يحيى بن سعيد، عن شعبة. وفي (٦/٤٤٢) قال: حدثنا سليمان بن داود، يعني أبا داود الطيالسي، قال: حدثنا شعبة. وفي (٦/٤٤٣) قال: حدثنا محمد بن بكر وعبد الوهاب. قالا: أخبرنا سعيد. وفي (٦/٤٤٧) قال: حدثنا بهز، قال: حدثني بكير بن أبي السميط. (ح) وحدثناه عفان، قال: حدثنا أبان. وعبد بن حميد (٢١١) قال: أخبرنا سليمان بن داود، عن شعبة. والدارمي (٣٤٣٤) قال: حدثنا مسلم بن إبراهيم، عن أبان بن يزيد العطار. ومسلم (٢/١٩٩) قال: وحدثني زهير بن حرب ومحمد بن بشار. قال زهير: حدثنا يحيى بن سعيد، عن شعبة. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا محمد بن بكر، قال: حدثنا سعيد بن أبي عروبة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان، قال: حدثنا أبان العطار. والنسائي في «عمل اليوم والليلة» (٧٠١) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا سعيد.\nأربعتهم - شعبة، وسعيد بن أبي عروبة، وبكير، وأبان - عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، فذكره.","vol":"8","page":486},{"text":"٦٢٦٥ - (ت س) أبو أيوب الأنصاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «أَيَعْجِزُ أَحَدُكم أن يقرأَ في ليلة ثلث القرآن؟ مَنْ قرأ: الله الواحد الصمد، فقد قرأ ثلث القرآن» أخرجه الترمذي.\nوفي رواية النسائي قال: قال رسولُ الله - ﷺ-: «﴿قُلْ هُوَ اللهُ أَحَدٌ﴾ ثلث القرآن» (١) .\n_________\n(١) رواه الترمذي رقم (٢٨٩٨) في ثواب القرآن، باب ما جاء في سورة الإخلاص، والنسائي ٢ / ١٧٢ في افتتاح الصلاة، باب الفضل في قراءة ﴿قل هو الله أحد﴾، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١ - أخرجه أحمد (٥/٤١٨) . والنسائي في «عمل اليوم والليلة» (٦٨٠) قال: أخبرنا محمد بن المثنى. كلاهما - أحمد، وابن المثنى - قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. عن منصور، عن هلال بن يساف، عن ربيع بن خثيم، عن عمرو بن ميمون.\n٢ - وأخرجه أحمد (٥/٤١٨) قال: حدثنا عبد الرحمن بن مهدي، عن زائدة بن قدامة، عن منصور، عن هلال بن يساف، عن الربيع بن خثيم. وعبد بن حميد (٢٢٢) قال: حدثنا حسين بن علي الجعفي، عن زائدة، عن منصور، عن هلال بن يساف، عن الربيع بن خثيم. والدارمي (٣٤٤٠) قال: حدثنا عبيد الله بن موسى، عن إسرائيل، عن منصور، عن هلال، عن الربيع بن خثيم. والترمذي (٢٨٩٦) قال: حدثنا قتية، ومحمد بن بشار، قالا: حدثنا عبد الرحمن بن مهدي، قال: حدثنا زائدة، عن منصور، عن هلال بن يساف، عن ربيع بن خثيم. والنسائي (٢/١٧١) . وفي الكبرى (٩٧٨) . وفي «عمل اليوم والليلة» (٦٨١) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا زائدة، عن منصور، عن هلال بن يساف، عن ربيع بن خثيم، وفي «عمل اليوم واللية» (١١٨) قال: أخبرنا أحمد ابن سليمان، قال: حدثنا حسين، عن زائدة عن منصور، عن هلال، عن ربيع بن خثيم. وفي (٦٨٣) قال: أخبرني زكريا بن يحيى، قال: حدثنا بشر بن الحكم، قال: حدثنا عبد العزيز بن عبد الصمد، قال: حدثنا منصور، عن ربعي. كلاهما - الربيع بن خثيم، وربعي بن حراش - عن عمرو بن ميمون، عن عبد الرحمن بن أبي ليلى.\n٣ - وأخرجه النسائي في «عمل اليوم والليلة» (٦٧٩) قال: أخبرني محمد بن قدامة، قال: حدثنا جرير، عن منصور عن هلال بن يساف عن الربيع بن خثيم.\nثلاثتهم - عمرو، وعبد الرحمن، والربيع - عن امرأة من الأنصار، فذكرته.","vol":"8","page":487},{"text":"٦٢٦٦ - (م ت) أبو هريرة - ﵁ - قال: «خرج إلينا رسولُ الله - ﷺ-، فقال: أقرأُ عليكم ثلث القرآن؟ فقرأ: ﴿قُلْ هُوَ الله أَحَدٌ. الله الصمَدُ ...﴾» حتى ختمها.\nوفي رواية قال: قال رسولُ الله - ﷺ-: «احْشُدُوا، فإني سأقْرَأُ ⦗٤٨٨⦘ عليكم ثلث القرآن، فَحَشَدَ مَنْ حَشَدَ، ثم خرج النبيُّ - ﷺ- فقرأ: ﴿[قل هو] الله أحد﴾ ثم دخل، فقال بعضُنا لبعض: إني أُرى هذا خَبَرًا (١) جاءه من السماء، فذاك الذي أدخله، ثم خرج النبيُّ - ﷺ-، فقال: إِني قلتُ [لكم]: سَأَقْرَأُ عليكم ثلث القرآن، ألا إنَّها تَعْدِلُ ثلث القرآن» أخرجه مسلم والترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (احشُدوا) الحشد: الجمع والاستكثار، أي: اجتمعوا، واستحضروا الناس.\n_________\n(١) وفي بعض النسخ: خبر.\n(٢) رواه مسلم رقم (٨١٢) في صلاة المسافرين، باب فضل قراءة ﴿قل هو الله أحد﴾، والترمذي رقم (٢٩٠٢) في ثواب القرآن، باب ما جاء في سورة الإخلاص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٩) قال: حدثنا يحيى بن سعيد. قال: حدثنا يزيد بن كيسان. ومسلم (٢/١٩٩ و٢٠٠) قال: حدثني محمد بن حاتم ويعقوب بن إبراهيم. جميعا عن يحيى. قال ابن حاتم: حدثنا يحيى بن سعيد. قال: حدثنا يزيد بن كيسان. (ح) وحدثنا واصل بن عبد الأعلى. قال: حدثنا ابن فضيل، عن بشير أبي إسماعيل. والترمذي (٢٩٠٠) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. قال: حدثنا يزيد بن كيسان.\nكلاهما - يزيد بن كيسان، وبشير أبو إسماعيل - عن أبي حازم، فذكره.","vol":"8","page":487},{"text":"٦٢٦٧ - (ت) أنس بن مالك - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «مَن قرأ: ﴿قل هو الله أحد﴾ كلَّ يوم مائتي مرة، مُحِيَ عنه ذُنوبُ خمسين سنة، إِلا أن يكون عليه دَيْن، ومن أراد أن ينام على فراشه فنام على يمينه، ثم قرأ ﴿قل هو الله أحد﴾ مائة مرة، قال له الربُّ يوم القيامة: [يا عبدي]، ادْخُلْ على يمينك الجَنَّةَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩٠٠) في ثواب القرآن، باب ما جاء في سورة الإخلاص، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب من حديث ثابت عن أنس، وقد روي هذا الحديث من غير هذا الوجه أيضًا عن ثابت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٤١) قال: حدثنا أبو النضر بن هاشم بن القاسم. وفي (٣/١٤١) أيضا، قال: حدثنا خلف بن الوليد. وفي (٣/١٥٠) قال: حدثنا حسين بن محمد. وعبد بن حميد (١٣٠٦) قال: حدثنا هاشم بن القاسم. وفي (١٣٧٤) قال: أخبرني عمرو بن عاصم. والدارمي (٣٤٣٨) قال: حدثنا يزيد بن هارون. والترمذي (٢٩٠١) قال: حدثنا أبو داود سليمان بن الأشعث، قال: حدثنا أبو الوليد.\nستتهم - هاشم، وخلف، وحسين، وعمرو، ويزيد، وأبو الوليد - عن مبارك بن فضالة، عن ثابت، فذكره.\nقال الترمذي: حديث غريب من حديث ثابت عن أنس، وقد روي هذا الحديث من غير هذا الوجه أيضا عن ثابت.\nقلت: ولفظه:\n«كان رجل من الأنصار، يؤمهم في مسجد قباء، قال: وكان كلما افتتح سورة يقرأ لهم بها في الصلاة مما يقرأ به، افتتح ب: قل هو الله أحد حتى يفرغ منها، ثم يقرأ بسورة أخرى معها، وكان يصنع ذلك في كل ركعة، فلما أتاهم النبي -ﷺ- أخبروه بالخبر، فقال: يا فلان، ما يحملك على لزوم هذه السورة في كل ركعة؟ قال: إني أحبها، فقال النبي -ﷺ-: «حبها أدخلك الجنة» .\nأخرجه الترمذي (٢٩٠١) قال: حدثنا محمد بن إسماعيل، قال: حدثنا إسماعيل بن أبي أويس. وابن خزيمة (٥٣٧) قال: حدثنا محمد بن يحيى، قال: حدثنا إبراهيم بن حمزة.\nكلاهما - إسماعيل، وإبراهيم - قالا: حدثنا عبد العزيز بن محمد الدراوردي، عن عبيد الله بن عمر، عن ثابت، فذكره.","vol":"8","page":488},{"text":"٦٢٦٨ - (ت) أنس بن مالك - ﵁ - أن رجلًا قال: ⦗٤٨٩⦘ «يا رسولَ الله، إني أُحِبُّ هذه السورة ﴿قل هو الله أحد﴾ قال: إِنَّ حُبَّكَ إيَّاهَا أدخلك الجنةَ» أخرجه الترمذي (١) .\n_________\n(١) رواه الترمذي عقب الحديث رقم (٢٩٠٣) في ثواب القرآن، باب ما جاء في سورة الإخلاص، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم راجع تخريج الحديث السابق.","vol":"8","page":488},{"text":"٦٢٦٩ - (ط ت س) أبو هريرة - ﵁ - قال: «أقبلتُ مع رسولِ الله - ﷺ -، فسمع رجلًا يقرأ ﴿قل هو الله أحد﴾ فقال: وَجَبَتْ، فقلتُ: ماذا يا رسول الله؟ قال: الجنَّةُ، قال أبو هريرة: فأردتُ أنْ أذهبَ إلى الرجل فأُبَشِّرَه، ففرِقْت أن يفوتَني الغَدَاءُ مع رسولِ الله - ﷺ- فآثَرتُ الغَدَاءَ معَ رسولِ الله - ﷺ-، ثم ذهبت إلى الرجل فَوَجَدْتُهُ قد ذَهَبَ» . أخرجه الموطأ، وأخرج الترمذي والنسائي المسندَ منه فقط (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ففرِقت) فرِقتُ أفرَق فرَقًا: إذا فَزِعْتُ من الشيء، وكذلك أشفقتُ من فلان: إذا خِفْتَه.\n_________\n(١) رواه الموطأ ١ / ٢٠٨ في القرآن، باب ما جاء في قراءة ﴿قل هو الله أحد﴾، والترمذي رقم (٢٨٩٩) في ثواب القرآن، باب ما جاء في سورة الإخلاص، والنسائي ٢ / ١٧١ في افتتاح الصلاة، باب الفضل في قراءة قل هو الله أحد، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك «الموطأ» (١٤٦) . وأحمد (٢/٣٠٢) قال: حدثنا أبو عامر. وفي (٢/٥٣٥) قال: حدثنا عثمان بن عمر. والترمذي (٢٨٩٧) قال: حدثنا أبو كريب. قال: حدثنا إسحاق بن سليمان. والنسائي (٢/١٧١) . وفي الكبرى (٩٧٦) . وفي «عمل اليوم والليلة» (٧٠٢) قال: أخبرنا قتيبة بن سعيد. وفي الكبرى «تحفة الأشراف» (١٠/١٤١٢٧) عن الحارث بن مسكين، عن ابن القاسم.\nخمستهم - أبو عامر العقدي، وعثمان بن عمر، وإسحاق بن سليمان، وقتيبة، وعبد الرحمن بن القاسم - عن مالك، عن عبيد الله بن عبد الرحمن، عن عبيد بن حنين، مولى آل زيد بن الخطاب، فذكره.\n(*) في رواية أبي عامر وعثمان بن عمر: «عن عبد الله بن عبد الرحمن، عن ابن حنين» .\n(*) وفي رواية إسحاق بن سليمان: «عن ابن حنين مولى لآل زيد بن الخطاب» .","vol":"8","page":489},{"text":"<span data-type=\"title\" id=toc-1361>المعوذتان</span>\n٦٢٧٠ - (م ت د س) عقبة بن عامر - ﵁ - أَن رسولَ الله ⦗٤٩٠⦘ ﷺ- قال: «ألَمْ تَرَ آياتٍ أنزِلَت هذه الليلةَ، لم يُرَ مِثلُهُن قَطُّ ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾» .\nوفي رواية قال: قال لي رسولُ الله - ﷺ-: «أُنزل - أو أُنزلت - عليَّ آيات لم يُرَ مثلُهُن قَطُّ: المعوذتين» . زاد في رواية عند ذِكْر عقبة «وكان من رُفَقَاءِ أصحابِ محمد - ﷺ-» أخرجه مسلم.\nوأخرج الترمذي، والنسائي الأولى.\nوفي رواية أبي داود والنسائي قال: «كنتُ أَقُودُ برسول الله - ﷺ- ناقَتَه في سَفَر، فقال لي: يا عقبة، ألا أُعَلِّمك خير سورتين قُرِئتَا؟ فعلَّمني ﴿قل أعوذ برب الفلق﴾ و﴿قل أعوذ برب الناس﴾ فلم يرني سُررتُ بهما جدًا، فلما نزل لصلاة الصبح صَلَّى بهما صلاة الصُّبحِ للناس، فلما فرغ رسولُ الله - ﷺ- من الصلاة التفتَ إِليَّ، فقال: يا عقبةُ، كيف رأيتَ؟» .\nاختصره النسائي «أنه سأل رسول الله - ﷺ- عن المعوذتين؟ قال عقبة: فأمَّنَا بهما رسولُ الله - ﷺ- في صلاة الفجر» .\nوله في أخرى (١) قال: «اتَّبعتُ رسولَ الله - ﷺ- وهو راكب، فوضعت يدي على قَدَمِهِ، فقلت: أقرئْني (سورة هود) أو (سورة يوسف) قال: لن تقرأَ شيئًا أبلغَ عند الله من [آيات] أنْزِلَتْ عليَّ الليلةَ، لم يُر مثلُهن ⦗٤٩١⦘ ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾» .\nوله في أخرى قال: «بينما أَنا أقودُ برسول الله - ﷺ-[راحلتَه] في غَزَاة، فقال: يا عقبة، قُلْ، فاستمعتُ، فقال: يا عقبة قل، فاستمعتُ، فقال الثالثة، فقلتُ: ما أقولُ؟ فقال: ﴿قُلْ هُوَ الله أحَد﴾ فقرأ حتى ختمها، ثم قرأ ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ وقرأتُ معه حتى ختمها، ثم قرأ ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ فقرأتُ معه، حتى ختمها، ثم قال: ما تَعَوَّذ بمثلهنَّ أحد» .\nوله في أخرى قال: «أُهْدِيتْ للنبيِّ - ﷺ- بَغْلَة شَهْبَاءُ، فركبها، فأخذ عقبةُ يقودها به، فقال النبيُّ - ﷺ- لعقبةَ: اقرأ ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ. مِنْ شَرِّ مَا خَلَقَ﴾ فأعادها [عليّ]، حتى قرأتُها، فعرف أني لم أَفْرَحْ بها جدًا، فقال: لعلكَ تَهَاوَنْتَ بها؟ فما قمتُ - يعني: بمثلها» .\nوله في أخرى قال: «بينما أقودُ برسول الله - ﷺ- في نَقب من تلك النِّقاب، إِذْ قال: ألا تركبُ يا عقبةُ؟ فَأَجْلَلْتُ رسولَ الله - ﷺ- أَنْ أركبَ مركب رسولِ الله - ﷺ-، ثم قال: ألا تركب يا عقبةُ، فأشْفَقْتُ أَن يكونَ مَعْصِية، فنزل فركبتُ هُنَيهَة ونَزَلتُ، وركبَ رسولُ الله - ﷺ-، ثم قال: أَلا أُعَلِّمك سورتين من خير سورتين قَرَأَ بهما الناسُ؟ فأَقرأني ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ فأقيمتِ الصلاةُ، فتقدَّم فقرأَ بِهما، ⦗٤٩٢⦘ ثم [مرَّ بي]، فقال: كيف رأيتَ يا عقبةُ؟ اقرأْ بهما كلما نِمتَ وقُمتَ» .\nوزاد في أخرى «ما سَأَلَ سائِل بمثلهما، ولا استعاذَ مُسْتَعِيذ بمثلهما» .\nولأبي داود في أخرى قال: «بينا أنا أسيرُ مع رسولِ الله - ﷺ- بين الجُحْفَة والأبْواءِ، إِذْ غَشِيَتْنَا رِيح وظُلمة شديدة، فجعل رسولُ الله - ﷺ- يتعوَّذ بأعوذ برب الفلق، وأعوذ برب الناس، ويقول: يا عقبةُ، تَعَوَّذْ بهما، فما تعوَّذ متعوِّذ بمثلهما» وقال: «وسمعتُه يَؤمُّنَا بهما في الصلاة» .\nوأخرج الترمذي من هذا طرفًا آخر قال: «أَمَرَني رسولُ الله - ﷺ- أن أقرأ بالمعوذتين في دُبُر كل صلاة» (٢) .\n_________\n(١) يعني النسائي.\n(٢) رواه مسلم رقم (٨١٤) في صلاة المسافرين، باب فضل قراءة المعوذتين، والترمذي رقم (٢٩٠٤) و(٢٩٠٥) في ثواب القرآن، باب ما جاء في المعوذتين، وأبو داود رقم (١٤٦٢) في الصلاة، باب في المعوذتين، والنسائي ٢ / ١٥٨ في افتتاح الصلاة، باب القراءة في الصبح بالمعوذتين، وباب الفضل في قراءة المعوذتين، و٨ / ٢٥١ - ٢٥٤ في الاستعاذة في فاتحته، ورواه أيضًا أحمد في \" المسند \" ٤ / ١٤٤ و١٥٠ و١٥١ و١٥٢ و١٥٣ و١٥٥ و١٥٨ و٢٠١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n- الرواية الأولى:\nأخرجها أحمد (٤/٩١٤٤ قال: حدثنا حفص بن غياث، عن إسماعيل. وفي (٤/١٤٤) قال: حدثنا يحيى بن سعيد، عن إسماعيل. وفي (٤/١٥٠) قال: حدثنا يزيد بن هارون، قال: أخبرنا إسماعيل بن أبي خالد. وفي (٤/١٥١) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن بيان. وفي (٤/١٥٢) قال: حدثنا وكيع، قال: حدثنا ابن أبي خالد. والدارمي (٣٤٤٤) قال: حدثنا يعلى، قال: حدثنا إسماعيل، هو ابن أبي خالد. ومسلم (٢/٢٠٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير، عن بيان. (ح) وحدثني محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا إسماعيل. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثني محمد بن رافع، قال: حدثنا أبو أسامة. كلاهما عن إسماعيل. والترمذي (٢٩٠٢ و٣٣٦٧) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، قال: حدثنا إسماعيل بن أبي خالد. والنسائي (٢/١٥٨) . وفي الكبرى (٩٣٦) قال: أخبرني محمد بن قدامة، قال: حدثنا جرير، عن بيان. وفي (٨/٢٥٤) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى، قال: حدثنا إسماعيل. وفي «فضائل القرآن» (٥٥) قال: أخبرنا يوسف بن عيسى، عن الفضل بن موسى، قال: أخبرنا إسماعيل.\nكلاهما - إسماعيل بن أبي خالد، وبيان - عن قيس بن أبي حازم، فذكره.\n- الرواية الثانية:\nأخرجها أحمد (٤/١٤٤) قال: حدثنا الوليد بن مسلم، قال: حدثنا ابن جابر. وفي (٤/١٤٩) قال: حدثنا زيد بن الحباب، قال: حدثنا معاوية بن صالح، قال: حدثنا العلاء بن الحارث. وفي (٤/١٥٣) قال: حدثنا عبد الرحمن بن مهدي، عن معاوية يعني ابن صالح، عن العلاء بن الحارث. وأبو داود (١٤٦٢) قال: حدثنا أحمد بن عمرو بن السرح، قال: أخبرنا ابن وهب، قال: أخبرني معاوية، عن العلاء بن الحارث. والنسائي (٨/٢٥٢) قال: أخبرنا أحمد بن عمرو، قال: أنبأنا ابن وهب، قال: أخبرني معاوية بن صالح، عن ابن الحارث، وهو العلاء. وفي (٨/٢٥٣) قال: أخبرني محمود بن خالد، قال: حدثنا الوليد، قال: حدثني ابن جابر. وفي «عمل اليوم والليلة» (٨٨٩) قال: أخبرنا محمد بن عبد الله، قال: حدثنا يحيى، يعني ابن آدم، قال: حدثنا ابن المبارك، عن عبد الرحمن بن يزيد بن جابر. وابن خزيمة (٥٣٤) قال: حدثنا أبو عمار، وعلي بن سهل الرملي، قالا: حدثنا الوليد بن مسلم، قال: عبد الرحمن بن يزيد بن جابر. (ح) وحدثنا أبو الخطاب، قال: حدثنا الوليد، قال: حدثني عبد الرحمن بن يزيد بن جابر. وفي (٥٣٥) قال: حدثنا عبد الله بن هاشم، قال: حدثنا عبد الرحمن - يعني ابن مهدي -. (ح) وحدثناه عبدة بن عبد الله الخزاعي، قال: أخبرنا زيد - يعني ابن الحباب -. كلاهما عن معاوية بن صالح. قال عبدة: حدثني العلاء بن الحارث الحضرمي. وقال ابن هشام: عن العلاء بن الحارث.\nكلاهما - عبد الرحمن بن يزيد بن جابر، والعلاء بن الحارث - عن القاسم أبي عبد الرحمن مولى معاوية، فذكره.\n(*) رواية ابن المبارك، عن عبد الرحمن بن يزيد بن جابر، مختصرة على: «إن رسول الله -ﷺ- قرأ بالمعوذتين في صلاة، وقال لي: اقرأ بهما كلما نمت، وكلما قمت» .\n(*) جاء عقب هذا الحديث في «مسند أحمد» (٤/١٤٤) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان، عن يحيى بن أبي كثير، عن محمد بن إبراهيم، أن أبا عبد الرحمن أخبره، أن ابن عابس الجهني أخبره، أن رسول الله -ﷺ- قال له: يا ابن عابس، ألا أخبرك بأفضل ما تعوذ المتعوذون؟ قال: قلت: بلى فقال رسول الله -ﷺ-: قل أعوذ برب الفلق وقل أعوذ برب الناس هاتين السورتين.","vol":"8","page":489},{"text":"٦٢٧١ - (س) عبد الله بن خُبيب - ﵁ - قال: «أصابنا طَشٌّ وظُلْمَة، فانتظرنا رسولَ الله - ﷺ- ليصلي بنا ... [ثم ذكر كلامًا معناه] فخرج، فقال: قُلْ، قُلْتُ: ما أقول؟ قال: ﴿قُلْ هُوَ الله أَحَد. الله الصمدُ﴾ والمعوذتين - حين تمسي وحين تُصبح [ثلاثًا]، تكفيك كلَّ شيء» .\nوفي رواية قال: «كنتُ مع رسولِ الله - ﷺ- في طريق مكة، فأصبتُ ⦗٤٩٣⦘ خلوة من رسولِ الله - ﷺ-، فَدَنَوتُ منه، فقال: قُلْ، قلتُ: ما أقول؟ قال: قُل، قلتُ: ما أقول؟ قال: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ حتى ختمها، ثم قال: ﴿قل أعوذ برب الناس﴾ حتى ختمها، ثم قال: ما تَعَوَّذَ الناسُ بأفضلَ منهما» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَشّ) الطَّشُّ: أقَلُّ ما يكون من المطر.\n_________\n(١) ٨ / ٢٥٠ و٢٥١ في الاستعاذة في فاتحته، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه في حرف الدال، كتاب الدعاء.","vol":"8","page":492},{"text":"٦٢٧٢ - (س) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «اقرأ يا جابر، قلتُ: وماذا أقرأ - بأبي أنتَ وأُمِّي - قال: اقرأ ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ فقرأْتُهما، فقال: اقرأ بهما، ولن تقرأَ بمثلهما» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٥٤ في الاستعاذة في فاتحته، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي (٨/٢٥٤) قال: أخبرنا عمرو بن علي، قال: حدثني بدل - ابن المحبر - قال: ثنا شداد بن سعيد أبو طلحة، قال: حدثنا سعيد الجريري، قال: ثنا أبو نضرة، فذكره.","vol":"8","page":493},{"text":"<span data-type=\"title\" id=toc-1362>سورة مشتركة</span>\n٦٢٧٣ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال لرجل من أصحابه: «هل تزوجتَ يا فلان؟ قال: لا والله، ولا عندي ما أَتَزَوَّجُ به، قال: ألَيسَ مَعَكَ ﴿قُلْ هُوَ الله أحد﴾؟ قال: بلى، قال: ⦗٤٩٤⦘ ثلثُ القرآن، قال: أليس معك ﴿إِذا جَاءَ نَصرُ الله والفتح﴾؟ قال: بلى، قال: رُبُعُ القرآن، قال: أليس معك ﴿قُلْ يا أَيُّهَا الكافرون﴾؟ قال: بلى، قال: رُبُعُ القرآن، قال: أَليس معكَ ﴿إِذا زُلزِلَتِ﴾؟ قال: بلى، قال: ربع القرآن، قال: تَزَوَّجْ، تَزَوَّجْ» (١) .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «من قرأ ﴿إِذا زُلزِلَتِ﴾ عُدِلَت له بنصف القرآن، ومن قرأ ﴿قُلْ يَا أَيُّهَا الكافِرُونَ﴾ عدلت له بربع القرآن ومن قرأ ﴿قُلْ هُوَ الله أحد﴾ عدلت له بثلث القرآن» أخرجه الترمذي (٢) .\n_________\n(١) رواه الترمذي رقم (٢٨٩٧) في ثواب القرآن، باب ما جاء في ﴿إذا زلزلت﴾، وإسناده ضعيف، ومع ذلك فقد حسنه الترمذي، قال الحافظ في \" الفتح \": فلعله تساهل فيه لكونه من فضائل الأعمال.\n(٢) رقم (٢٨٩٥) في ثواب القرآن، باب ما جاء في ﴿إذا زلزلت﴾، وإسناده ضعيف، قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث الشيخ الحسن بن سلم، وفي الباب عن ابن عباس أقول: الحسن بن سلم مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/١٤٦) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان «مختصرا» . وفي (٣/٢٢١) قال: حدثنا عبد الله بن الحارث. والترمذي (٢٨٩٥) قال: حدثنا عقبة بن مكرم، قال: حدثني ابن أبي فديك.\nثلاثتهم - عن سلمة بن وردان، فذكره.\nقلت: سلمة بن وردان ضعفوه.\nالرواية الثانية: إسنادها ضعيف أيضا:\nأخرجها الترمذي (٢٨٩٣) قال: حدثنا محمد بن موسى الحرشي البصري، قال: حدثنا الحسن بن سلم بن صالح العجلي، قال: حدثنا ثابت، فذكره.\nقلت: الحسن بن سلم مجهول.","vol":"8","page":493},{"text":"٦٢٧٤ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَن قرأَ الدخان كُلَّها، وأول ﴿حم. غافر - إِلى قوله - إِلَيْهِ المصِيرُ﴾ وآية الكرسي حين يمسي، حُفِظَ بها حتى يُصبِحُ، ومَن قرأها حين يُصبح حُفظ بها حتى يُمسي» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٨٢) في ثواب القرآن، باب ما جاء في فضل سورة البقرة وآية الكرسي، وأول حديثه \" من قرأ ﴿حم. غافر﴾ إلى قوله: ﴿إليه المصير﴾ \" وليس عند جملة \" من قرأ الدخان كلها \"، وفي سنده عبد الرحمن بن أبي بكر بن أبي مليكه، وهو ضعيف، وقال الترمذي: هذا حديث غريب، أقول: ولبعضه شاهد في فضل آية الكرسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: تقدم تخريجه في التفسير، المجلد الثاني.","vol":"8","page":494},{"text":"٦٢٧٥ - (ت) عبد الله بن عباس - ﵄ - قال: «﴿إِذا ⦗٤٩٥⦘ زُلزِلَتِ﴾ تَعْدِلُ نصفَ القرآنِ، و﴿قُلْ هُوَ الله أحد﴾ تَعدِلُ ثُلُثَ القرآن، و﴿قُلْ يَا أَيُّهَا الكافِرُونَ﴾ تعدل رُبُعَ القرآن» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٩٦) في ثواب القرآن، باب ما جاء في ﴿إذا زلزلت﴾، وفي سنده يمان بن المغيرة البصري، وهو ضعيف، قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث يمان بن المغيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٨٩٤) قال: حدثنا علي بن حجر، قال: أخبرنا يزيد بن هارون، قال: أخبرنا يمان بن المغيرة العنبري، قال: حدثنا عطاء، فذكره.\nقال الترمذي: غريب، لا نعرفه إلا من حديث يمان بن المغيرة.\nقلت: ويمان ضعفوه.","vol":"8","page":494},{"text":"٦٢٧٦ - (ت) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «مَن سَرَّهُ أن يَنْظُرَ إِلى يوم القيامة كأنه رَأْيُ عَيْن فليقرأ ﴿إِذَا الشَّمْسُ كُوِّرَتْ﴾ و﴿إِذَا السَّمَاءُ انْفَطَرَتْ﴾ و﴿إِذَا السَّمَاءُ انْشَقَّتْ﴾» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٣٠) في التفسير، باب ومن سورة ﴿إذا الشمس كورت﴾، ورواه أيضًا أحمد في \" المسند \" رقم (٤٨١٦) و(٤٩٣٤) و(٤٩٤١) و(٥٨٥٥)، والحاكم ٢ / ٥١٥ وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٧) (٤٨٠٦) و(٢/٣٦) (٤٩٣٤) و(٢/١٠٠) (٥٧٥٥) قال: حدثنا عبد الرزاق. وفي (٢/٣٧) (٤٩٤١) قال: حدثنا إبراهيم بن خالد. والترمذي (٣٣٣٣) قال: حدثنا عباس بن عبد العظيم العنبري، قال: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق، وإبراهيم بن خالد - عن عبد الله بن بحير الصنعاني القاص، أن عبد الرحمن بن يزيد الصنعاني أخبره، فذكره.\nقلت: أخرجه الحاكم (٢/٥١٥) وصححه ووافقه الذهبي.","vol":"8","page":495},{"text":"٦٢٧٧ - (ت) جابر بن عبد الله - ﵄ - أن النبيَّ - ﷺ- «كان لا ينام حتى يقرأ ﴿الم. تنزيل﴾، و﴿تَبَارَكَ الَّذِي بِيَدِهِ المُلْكُ﴾» .\nقال طاوس: «تَفضُلان على كل سورة في القرآن بسبعين حسنة» أَخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٩٤) في ثواب القرآن، باب ما جاء في فضل سورة (تبارك)، وفي سنده ليث بن أبي سليم، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١ - أخرجه أحمد (٣/٣٤٠) قال: حدثنا أسود بن عامر، قال: حدثنا حسن بن صالح. وعبد بن حميد (١٠٤٠) قال: حدثنا حسين بن علي الجعفي، عن زائدة. والدارمي (٣٤١٤) قال: أخبرنا أبو نعيم، قال: حدثنا سفيان. والبخاري في «الأدب المفرد» (١٢٠٩) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. والترمذي (٢٨٩٢) قال:حدثنا هريم بن مسعر، ترمذي، قال: حدثنا الفضيل بن عياض. (ح) وحدثنا هناد، قال: حدثنا أبو الأحوص. وفي (٣٤٠٤) قال: حدثنا هشام بن يونس الكوفي، قال: حدثنا المحاربي. والنسائي في «عمل اليوم والليلة» (٧٠٧) قال: أخبرني محمد بن آدم، عن عبدة، عن حسن بن صالح. وفي (٧٠٨) قال: أخبرنا أبو داود، قال: حدثنا الحسن - وهو ابن أعين - قال: حدثنا زهير. سبعتهم - حسن بن صالح، وزائدة، وسفيان، والفضيل، وأبو الأحوص، والمحاربي، وزهير - عن ليث.\n٢ - وأخرجه البخاري في «الأدب المفرد» (١٢٠٧) قال: حدثنا أبو نعيم، ويحيى بن موسى. والنسائي في «عمل اليوم والليلة» (٧٠٦) قال: أخبرنا محمد بن رافع. ثلاثتهم - أبو نعيم، ويحيى، وابن رافع - قالوا: حدثنا شبابة بن سوار، قال: حدثنا المغيرة - وهو ابن مسلم الخراساني -.\nكلاهما - ليث، والمغيرة بن مسلم - عن أبي الزبير، فذكره.\nقلت: أخرجه النسائي في «عمل اليوم والليلة» (٧٠٩) قال: أخبرنا أبو داود، حدثنا الحسن، قال: ثنا زهير، قال: سألت أبا الزبير: أسمعت جابرا -فذكر الحديث -، قال: لا ليس جابر حدثنيه، ولكن حدثني صفوان أو أبو صفوان.\nقلت: رجح الحافظ أن «صفوان» هذا تابعي، راجع «الإصابة» .","vol":"8","page":495},{"text":"٦٢٧٨ - (ط) محمد بن شهاب الزهري - ﵀ - أنَّ حُمَيْدَ بنَ عبد الرحمن أخبره «أن ﴿قُلْ هُوَ الله أحد﴾ تَعْدِلُ ثُلُثَ القرآن، وأن ﴿تَبَارَكَ ⦗٤٩٦⦘ الَّذِي بِيَدِهِ المُلْكُ﴾ تُجادِلُ عن صاحبها في قبره» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه الموطأ، وقد رواه بلاغًا ١ / ٢٠٩ في القرآن، باب ما جاء في قراءة قل هو الله أحد وتبارك الذي بيده الملك، وإسناده منقطع، ولكن له شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١/٢٠٩) عن ابن شهاب، فذكره بلاغا - باب ما جاء في قراءة قل هو الله أحد.","vol":"8","page":495},{"text":"<span data-type=\"title\" id=toc-1363>الفصل الثالث: في فضل القراءة والقارئ</span>\n٦٢٧٩ - (د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «ما اجتمع قوم في بيت من بُيُوتِ الله ﵎ يَتْلُونَ كتابَ الله ﷿، ويَتَدَارَسُونَه بينهم، إِلا نزلت عليهم السكينةُ، وَغَشِيَتْهم الرحمةُ، وحَفَّتْهم الملائكة، وذكرهم الله فيمن عنده» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السكينة) فعيلة من السكون والطمأنينة، والمراد به: الرحمة.\n(حَفَّتهم) الملائكة: أي أحاطت بهم من جوانبهم.\n_________\n(١) رقم (١٤٥٥) في الصلاة، باب في ثواب قراءة القرآن، وإسناده صحيح، وهو جزء من حديث طويل رواه مسلم رقم (٢٧٠١) في الذكر والدعاء، باب فضل الاجتماع على تلاوة القرآن وعلى الذكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه في حرف الدال، كتاب الدعاء.","vol":"8","page":496},{"text":"٦٢٨٠ - (م) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ ⦗٤٩٧⦘ قال: «أَيُحِبُّ أحدُكم إذا رجع إلى أهله أن يَجِدَ ثَلاثَ خَلِفَات عِظام سِمَان؟ قلْنَا: نعم، قال: فثلاثُ آيات يقرأ بهنَّ أحدُكم في صلاة خير له من ثلاثِ خَلِفَات عِظام سِمَان» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخَلِفَات): جمع خَلِفة، وهي الناقة الحامل، والجمع: مَخاض.\n_________\n(١) رقم (٨٠٢) في صلاة المسافرين، باب فضل قراءة القرآن في الصلاة وتعلمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في حرف التاء، كتاب التفسير.","vol":"8","page":496},{"text":"٦٢٨١ - (م د) عقبة بن عامر - ﵁ - قال: «خرج رسولُ الله - ﷺ- ونحن في الصُّفَّة، فقال: أَيُّكم يُحبُّ أن يَغْدُوَ كلَّ يوم إلى بُطْحَانَ - أَو قال: إلى العَقيقِ - فيأتيَ منه بناقتين كَوْمَاوَيْنِ في غير إثْم ولا قطيعةِ رحم؟ فقلنا: [يا رسول الله] نحبُّ ذلك، قال: أَفلا يَغْدو أحدُكم إِلى المسجد، فَيَعْلَمَ - أو يقرأ - آيتين من كتاب الله خير له من ناقتين، وثلاث [خير له من ثلاث]، وأربع خير له من أربع، ومن أعْدادِهنَّ من الإبل» أخرجه مسلم.\nوفي رواية أبي داود قال مثله إلى «كوماوَين»، ثم قال: «زَهْرَاوَيْن بغير إثم بالله ﷿ ولا قَطْعِ رحم؟ قالوا: كُلُّنَا يا رسول الله، قال: فَلأَنْ يَغْدُوَ أَحدُكم كلَّ يوم إلى المسجد، فيتعلَّم آيتين من كتاب الله عز ⦗٤٩٨⦘ وجلَّ، خير له من ناقتين، وإنْ ثلاث فثلاث، مثل أعدادِهنَّ من الإِبل» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكَوْماء): الناقة العظيمة السَّنام، وكوماوان: تثنيتها.\n_________\n(١) رواه مسلم رقم (٨٠٣) في صلاة المسافرين، باب فضل قراءة القرآن في الصلاة وتعلمه، وأبو داود رقم (١٤٥٦) في الصلاة، باب في ثواب قراءة القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٥٤) قال: حدثنا أبو عبد الرحمن. ومسلم (٢/١٩٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الفضل بن دكين. وأبو داود (١٤٥٦) قال: حدثنا سليمان بن داود المهري، قال: حدثنا ابن وهب.\nثلاثتهم - أبو عبد الرحمن، والفضل بن دكين، وابن وهب - عن موسى بن علي بن رباح، عن أبيه، فذكره.","vol":"8","page":497},{"text":"٦٢٨٢ - (ت) عبد الله بن مسعود - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَن قرأَ حرفًا من كتابِ الله فَلَهُ بِهِ حسنة، والحسنةُ بعشر أمثالها، لا أَقول: «الم» حرف، ولكن «أَلف» حرف، و«لام» حرف، و«ميم» حرف» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩١٢) في ثواب القرآن، باب ما جاء فيمن قرأ حرفًا من القرآن ماله من الأجر، ورواه أيضًا الدارمي وغيره، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٩١٠) قال: حدثنا محمد بن بشار، قال: حدثنا أبو بكر الحنفي، قال: حدثنا الضحاك بن عثمان، عن أيوب بن موسى، قال: سمعت محمد بن كعب القرظي، فذكره.","vol":"8","page":498},{"text":"٦٢٨٣ - (خ م د س) أبو هريرة - ﵁ - أَن رسولَ الله - ﷺ- قال: «ما أَذِنَ الله لشيء ما أَذِنَ لنبيّ: أن يَتَغنَّى بالقرآن، يَجهرُ به» .\nأخرجه البخاري ومسلم وأبو داود والنسائي، وقد تقدَّم لهذا الحديث روايات في «كتاب تلاوة القرآن» من حرف التاء (١) . ⦗٤٩٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أذِن) أذِن الرجل الشيء: إذا استمع إليه.\n(والتغنِّي) بالقرآن: هو الاستغناء به، هكذا جاء في بعض روايات الحديث، وقيل: هو تحسين الصوت بقراءته، وقد ذكرنا شرح ذلك مستوفى فيما مضى من الكتاب.\n_________\n(١) رواه البخاري ٩ / ٦٠ و٦١ في فضائل القرآن، باب من لم يتغن بالقرآن، وفي التوحيد، باب قول الله تعالى: ﴿ولا تنفع الشفاعة عنده إلا لمن أذن له﴾، وباب قول النبي ﷺ: \" الماهر بالقرآن مع الكرام البررة \"، ومسلم رقم (٧٩٢) في صلاة المسافرين، باب استحباب تحسين الصوت بالقرآن، وأبو داود رقم (١٤٧٣) في الصلاة، باب استحباب الترتيل في القراءة، والنسائي ٢ / ١٨٠ في افتتاح الصلاة، باب تزيين القرآن بالصوت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في الكتاب المذكور.","vol":"8","page":498},{"text":"٦٢٨٤ - (ت) أبو أمامة [الباهلي]- ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «ما أَذِن الله ﵎ لشيء ما أذن لِعبد يقرأ القرآن في جَوْفِ الليل، وإن البِرَّ لَيُذَرُّ على رأس العبد ما دام في مُصلاه، ومَا تَقَرَّبَ العِبَادُ إِلى الله بمثل ما خرج منه» .\nقال أبو النضر: يعني القرآنَ، ومنه بدأ الأمر به، وإليه يرجع الحكم فيه.\nأخرجه الترمذي، وأول حديثه: «ما أذن الله لعبد في شيء أفضلَ من ركعتين يصليهما، وإِن البِرَّ ...» الحديث (١) .\n_________\n(١) رواه الترمذي رقم (٢٩١٣) في ثواب القرآن، رقم (١٧)، وأخرجه أيضًا أحمد في \" المسند \"، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وقال الترمذي: وقد روي هذا الحديث عن زيد بن أرطاة عن جبير بن نفير عن النبي ﷺ، مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٢٦٨) . والترمذي (٢٩١١) قال: حدثنا أحمد بن منيع.\nكلاهما - أحمد بن حنبل، وأحمد بن منيع - قالا: حدثنا هاشم بن القاسم، أبو النضر، قال: حدثنا بكر بن خنيس، عن ليث بن أبي سليم، عن زيد بن أرطأة، فذكره.\nقلت: في إسناده ليث بن أبي سليم اختلط ولم يميز حديثه.\nقال الترمذي: غريب، وقد روي هذا الحديث عن زيد بن أرطأة عن جبير بن نفير عن النبي -ﷺ- مرسلا.","vol":"8","page":499},{"text":"٦٢٨٥ - (ت د س) عقبة بن عامر - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «الجَاهرُ بالقرآن كالجاهر بالصدقة، والمُسِرُّ بالقرآن ⦗٥٠٠⦘ كالمُسِرّ بالصدقة» . أخرجه أبو داود والترمذي والنسائي (١) .\nوقال الترمذي: معنى الحديث: أن الذي يُسِرّ بقراءة القرآن أفضلُ من الذي يجهر، لأن صدقة السر أفضل عند أهل العلم من صدقة العلانية، وإنما معنى هذا عند أهل العلم: لكي يَأْمَن الرجل من العُجْب، لأن الذي يُسِرُّ [بالعمل] لا يُخاف عليه العجب ما يُخاف عليه في العلانية.\n_________\n(١) رواه أبو داود رقم (١٣٣٣) في الصلاة، باب في رفع الصوت بالقراءة في صلاة الليل، والترمذي رقم (٢٩٢٠) في ثواب القرآن، باب رقم (٢٠)، والنسائي ٥ / ٨٠ في الزكاة، باب المسر بالصدقة، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/١٥١ و١٥٨) قال: ثنا حماد بن خالد، قال: ثنا معاوية بن صالح، عن بحير بن سعد، عن خالد بن معدان. وفي (٤/٢٠١) قال: حدثنا الهيثم بن حميد، عن زيد بن واقد، عن سليمان بن موسى. والبخاري في «خلق أفعال العباد» (٧١) قال: حدثنا عبد الله، قال: حدثني معاوية، عن بحير بن سعد، عن خالد بن معدان. وفي (٧١) قال يوسف بن يعقوب، قال: حدثنا معن، عن معاوية، عن خالد بن معدان. وأبو داود (١٣٣٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا إسماعيل بن عياش، عن بحير بن سعد، عن خالد بن معدان. والترمذي (٢٩١٩) قال: حدثنا الحسن بن عرفة، قال: حدثنا إسماعيل بن عياش، عن بحير بن سعد، عن خالد بن معدان. والنسائي (٣/٢٢٥) . وفي السنن الكبرى (١٢٨٣) قال: أخبرنا هارون بن محمد بن بكار بن بلال، قال: حدثنا محمد، يعني ابن سميع، قال: حدثنا زيد، يعني ابن واقد. وفي (٥/٨٠) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب، عن معاوية بن صالح، عن بحير بن سعد، عن خالد بن معدان.\nثلاثتهم - خالد بن معدان، وسليمان بن موسى، وزيد بن واقد - عن كثير بن مرة الحضرمي، فذكره.","vol":"8","page":499},{"text":"٦٢٨٦ - (ت) عبد الله بن عباس - ﵄ - قال: قال رجل: «يا رسولَ الله، أيُّ الأعمال أحَبُّ إلى الله؟ قال: الحالُّ المرتَحِلُ - قال: وما الحالُّ المرتحلُ؟ قال: [الذي] يضرب من أول القرآن إلى آخره، كلما حَلَّ ارتَحلَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩٤٩) في القراءات، باب رقم (٤)، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٩٤٨) قال: حدثنا نصر بن علي، قال: حدثنا الهيثم بن الربيع، قال: حدثنا صالح المري، عن قتادة، عن زرارة بن أوفى، فذكره.\n* أخرجه الترمذي (٢٩٤٨) قال: حدثنا محمد بن بشار، قال: حدثنا مسلم بن إبراهيم، قال: حدثنا صالح المري، عن قتادة، عن زرارة بن أوفى، عن النبي -ﷺ- نحوه ولم يذكر فيه «عن ابن عباس» .\nقال الترمذي: وهذا عندي أصح من حديث نصر بن علي، عن الهيثم بن الربيع.","vol":"8","page":500},{"text":"٦٢٨٧ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «يقول الرب ﵎: مَن شَغَلَهُ قراءةُ القرآن عن مسألتي: أعطيتُهُ أفضل ما أُعْطِي السائلين» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩٢٧) في ثواب القرآن، باب رقم (٢٥)، ورواه أيضًا الدارمي ٢ / ٤٤١، وإسناده ضعيف، وقال الترمذي: هذا حديث حسن غريب، ولعله حسنه ببعض الشواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الدارمي (٣٣٥٩) قال: أخبرنا إسماعيل بن إبراهيم الترجماني. والترمذي (٢٩٢٦) قال: حدثنا محمد بن إسماعيل، قال: حدثنا شهاببن عباد العبدي.\nكلاهما - إسماعيل الترجماني، وشهاب - قالا: حدثنا محمد بن الحسن بن أبي يزيد الهمداني، عن عمرو ابن قيس، عن عطية، فذكره.\nقلت: مداره على عطية العوفي، وقد تقدم الكلام فيه آنفا.","vol":"8","page":500},{"text":"٦٢٨٨ - (د) سهل بن معاذ (١) الجهني عن أبيه - ﵁ - قال: «إن رسولَ الله - ﷺ- قال: من قرأ القرآن وعملَ بهِ، أُلبِس والداه تاجًا يوم القيامة، ضوؤه أحسنُ من ضوء الشمس في بيوت الدنيا لو كانت فيكم، فما ظنكم بالذي عَمِلَ بهذا؟» أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: سعد بن معاذ، وهو تحريف.\n(٢) رقم (١٤٥٣) في الصلاة، باب في ثواب قراءة القرآن من حديث زبان بن فائد عن سهل بن معاذ الجهني عن أبيه، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٤٤٠) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وأبو داود (١٤٥٣) قال: حدثنا أحمد بن عمرو بن السرح، قال: أخبرنا ابن وهب، قال: أخبرني يحيى بن أيوب.\nكلاهما - ابن لهيعة، ويحيى بن أيوب - عن زبان بن فائد، عن سهل بن معاذ الجهني، فذكره.\nقلت: مداره على زبان بن فائد. ضعفوه.","vol":"8","page":501},{"text":"٦٢٨٩ - (ت) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «من قرأ القرآن فَاستظهره، فأحَلَّ حلالَه، وحرَّم حرامَهُ، أدخله الله بِهِ الجنة، وشفَّعه في عشرة من أهل بيته، كلُّهم قد وجبت لهم النار» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استظهر) القرآن: أي حفظه، يقول: قرأت القرآن عن ظهر قلبي، أي: قرأته من حفظي.\n_________\n(١) رقم (٢٩٠٧) في ثواب القرآن، ما جاء في فضل قارئ القرآن، ورواه أيضًا أحمد وابن ماجة والدارمي، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وليس إسناده بصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (٢١٦) قال: حدثنا عمرو بن عثمان بن سعيد بن كثير بن دينار الحمصي، قال: حدثنا محمد بن حرب. والترمذي (٢٩٠٥) قال: حدثنا علي بن حجر. وعبد الله بن أحمد (١/١٤٨) (١٢٦٧) قال: حدثني عمرو بن محمد الناقد، قال: حدثنا عمرو بن عثمان الرقي. وفي (١/١٤٩) (١٢٧٧) قال: حدثني محمد بن بكار.\nأربعتهم - محمد بن حرب، وعلي بن حجر، وعمرو بن عثمان، ومحمد بن بكار - عن حفص بن سليمان أبي عمر القارئ، عن كثير بن زاذان، عن عاصم بن ضمرة، فذكره.\n(*) قال أبو عيسى الترمذي: هذا حديث غريب، لا نعرفه إلا من هذا الوجه، وليس إسناده بصحيح، وحفص بن سليمان يضعف في الحديث.","vol":"8","page":501},{"text":"٦٢٩٠ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ ⦗٥٠٢⦘ قال: «يجيء صاحبُ القرآن يوم القيامة، فيقول: يا رب حَلِّه، فيُلبَس تاجَ الكرامة، ثم يقول: يا رب زِده، فيُلبَس حُلَّة الكرامة، ثم يقول: يا رب ارضَ عنه، فيقول: رضيتُ عنه، فيقال له: اقرأ وَارْقَ، ويعطى بكل آية حسنة» أخرجه الترمذي.\nوله في أخرى نحوه، ولم يرفعه، قال: وهذا أصح عندنا (١) .\n_________\n(١) رواه الترمذي رقم (٢٩١٦) في ثواب القرآن، باب رقم (١٨) من حديث عبد الصمد بن عبد الوارث عن شعبة عن عاصم عن أبي صالح عن أبي هريرة مرفوعًا، وقال الترمذي: هذا حديث حسن صحيح، كما رواه الترمذي أيضًا من حديث محمد بن جعفر عن شعبة عن عاصم عن أبي صالح عن أبي هريرة نحوه، ولم يرفعه، وقال: هذا أصح عندنا من حديث عبد الصمد عن شعبة، يريد أن الموقوف الذي رواه محمد بن جعفر عن شعبة أصح من حديث عبد الصمد بن عبد الوارث عن شعبة المرفوع المذكور، وذلك لأن عبد الصمد وإن كان ثقة في شعبة، لكن محمد بن جعفر المعروف بغندر أوثق وأتقن منه في شعبة، لأنه روى عن شعبة فأكثر وجالسه نحوًا من عشرين سنة، وكان ربيبه، فهو من أثبت الناس في شعبة، وقد قال ابن المبارك: إذا اختلف الناس في حديث شعبة، فكتاب غندر حكم بينهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n معلول، والصواب وقفه: أخرجه الترمذي (٢٩١٥) قال: حدثنا نصر بن علي. قال: حدثنا عبد الصمد بن عبد الوارث. قال: أخبرنا شعبة، عن عاصم، عن أبي صالح، فذكره.\n* أخرجه أحمد (٢/٤٧١) قال: حدثنا وكيع، قال: حدثنا الأعمش، عن أبي صالح، عن أبي هريرة، أو عن أبي سعيد، شك الأعمش، قال: يقال: لصاحب القرآن يوم القيامة: اقرأ وارقه، فإن منزلتك عند آخر آية تقرؤها. موقوفا.\n* وأخرجه الترمذي (٢٩١٥) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. عن عاصم بن بهدلة، عن أبي صالح، عن أبي هريرة، نحوه ولم يرفعه.\n(*) قال الترمذي: وهذا أصح من حديث عبد الصمد، عن شعبة.","vol":"8","page":501},{"text":"٦٢٩١ - (د ت) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «يقال لصاحب القرآن: اقرأْ وَارْقَ ورَتِّلْ كما كنت تُرتِّل في دار الدنيا، فإن منزلك عند آخر آية تقرأ بها» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (٢٩١٥) في ثواب القرآن، باب رقم (١٧)، وأبو داود رقم (١٤٦٤) في الصلاة، باب استحباب الترتيل في القراءة، ورواه أيضًا أحمد في \" المسند \" ٢ / ١٩٢، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/١٩٢) (٦٧٩٩) قال: حدثنا عبد الرحمن. وأبو داود (١٤٦٤) قال: حدثنا مسدد. قال: حدثنا يحيى. والترمذي (٢٩١٤) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الحفري، أبو نعيم (ح) وحدثنا بندار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي في «فضائل القرآن» (٨١) قال: أخبرنا إسحاق بن منصور، قال: أنبأنا عبد الرحمن.\nأربعتهم - عبد الرحمن بن مهدي، ويحيى بن سعيد، وأبو داود الحفري، وأبو نعيم - عن سفيان. قال: حدثني عاصم بن بهدلة، عن زر، فذكره.","vol":"8","page":502},{"text":"٦٢٩٢ - (خ م د ت) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «الماهِرُ بالقرآن مع السَّفَرَةِ الكِرَامِ البَرَرَةِ، والذي يقرأ القرآن ويَتَتَعْتَعُ فيه وهو عليه شاق، له أجران» أخرجه البخاري ومسلم.\nوفي رواية أبي داود والترمذي «الذي يقرأ القرآن وهو ماهر به ...» الحديث. وليس فيه لفظة «يتتعتع»، وقال أبو داود «وهو يشتد عليه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الماهر): الحاذِق بالشيء العارف به.\n(السَّفَرة) جمع سافر، وهو الكاتب، والمراد بهم الملائكة الحفظة.\n(البررة) جمع بارٍّ، وهو الصادق، والمراد بهم أيضا الملائكة.\n(يتتعتع) التَّتعتُع في القول: التردُّد فيه.\n_________\n(١) رواه البخاري ٨ / ٥٣٢ في تفسير سورة عبس، ومسلم رقم (٧٩٨) في صلاة المسافرين، باب فضل الماهر بالقرآن والذي يتتعتع فيه، والترمذي رقم (٢٩٠٦) في ثواب القرآن، باب ما جاء في فضل قارئ القرآن، وأبو داود رقم (١٤٥٤) في الصلاة، باب في ثواب قراءة القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٨) قال: حدثنا إسماعيل. قال: أخبرنا هشام. وفي (٦/٩٤) قال: حدثنا بهز. قال: حدثنا همام. وفي (٦/٩٨ و١٧٠) قال: حدثنا محمد بن جعفر. قال: حدثنا سعيد إملاء، وفي (٦/١١٠) قال: حدثنا أسود بن عامر. قال: حدثنا شعبة. وفي (٦/١٩٢) قال: حدثنا وكيع. قال: حدثنا هشام. وفي (٦/٢٣٩) قال: حدثنا يزيد. قال: أخبرنا هشام. وفي (٦/٢٦٦) قال: حدثنا عبد الوهاب، عن سعيد. والدارمي (٣٣٧١) قال: أخبرنا مسلم بن إبراهيم. قال: حدثنا هشام وهمام. والبخاري (٦/٢٠٦) . وفي «خلق أفعال العباد» (٣٧) قال: حدثنا آدم. قال: حدثنا شعبة. ومسلم (٢/١٩٥) قال: حدثنا قتيبة بن سعيد ومحمد بن عبيد الغبري. جميعا عن أبي عوانة. قال ابن عبيد: حدثنا أبو عوانة (ح) وحدثنا محمد بن المثنى. قال: حدثنا ابن أبي عدي، عن سعيد. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع، عن هشام الدستوائي. وأبو داود (١٤٥٤) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام وهمام. وابن ماجة (٣٧٧٩) قال: حدثنا هشام بن عمار. قال: حدثنا عيسى بن يونس. قال: حدثنا سعيد بن أبي عروبة. والترمذي (٢٩٠٤) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: حدثنا شعبة وهشام. والنسائي في «فضائل القرآن» (٧٠) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا أبو عوانة. (ح) وأخبرنا عمران بن موسى. قال: حدثنا يزيد، يعني ابن زريع، قال: حدثنا سعيد. وفي (٧١) قال: أخبرنا هارون بن إسحاق، عن عبدة، عن سعيد. وفي (٧٢) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا معاذ بن هشام. قال: حدثنا أبي. وفي الكبرى «تحفة الأشراف» (١١/١٦١٠٢) عن أبي الأشعث أحمد بن المقدام، عن خالد بن الحارث، عن شعبة.\nخمستهم - هشام الدستوائي، وهمام بن يحيى، وسعيد بن أبي عروبة، وشعبة، وأبو عوانة - عن قتادة. قال: سمعت زرارة بن أوفى يحدث، عن سعد بن هشام، فذكره.","vol":"8","page":503},{"text":"٦٢٩٣ - (خ) أسيد بن حضير - ﵁ - قال: «بينما هو يقرأ من الليل سورة البقرة، وفرسهُ مربوطة عنده، إذْ جَالَتْ الفرسُ، فَسكتَ، فَسكنَت الفرس، فقرأ، فجالت، فسكت، فسكنت الفرس، ثم قرأ فجالت الفرس، فانصرف، وكان ابنه يحيى قريبًا منها، [فأشفق أن تُصيبه] ولما أخَّره (١) رفع رأسه إِلى السماء، فإذا مِثلُ الظُّلَّة، فيها أمثالُ المصابيح، فلما أصبح ⦗٥٠٤⦘ حدَّثَ النبيَّ - ﷺ-، فقال: اقرأ يا ابنَ حُضَير [اقرأ يا ابْنَ حُضَير] قال: أَشْفَقْتُ يا رسولَ الله أن تطأَ يحيى (٢)، وكان منها قريبًا، فانصرفتُ إليه، ورفعتُ رأسي إلى السماء، فإِذا مِثْلُ الظُّلَّة فيها أمثالُ المصابيح، فخرجت حتى لا أراها، قال: وتدري ما ذاك؟ قال: لا، قال: تلك الملائكةُ دَنَتْ لصوتك، ولو قرأتَ لأصبحتْ ينظر الناسُ إليها، لا تتوارى منهم» . أخرجه البخاري (٣) .\n_________\n(١) وفي بعض النسخ: اجتره.\n(٢) يريد ابنه.\n(٣) رواه البخاري تعليقًا ٩ / ٥٦ في فضائل القرآن، باب نزول السكينة والملائكة عند قراءة القرآن، قال البخاري: وقال الليث: حدثني يزيد بن الهاد عن محمد بن إبراهيم عن أسيد بن حضير، وقال في آخره: وقال ابن الهاد: وحدثني هذا الحديث عبد الله بن خباب عن أبي سعيد الخدري عن أسيد بن حضير، قال الحافظ في \" الفتح \": وصله أبو عبيد في \" فضائل القرآن \" عن يحيى بن بكير عن الليث بالإسنادين جميعًا، ومحمد بن إبراهيم هو التيمي، وهو من صغار التابعين، ولم يدرك أسيد بن حضير، فروايته عنه منقطعة، لكن الاعتماد في وصل الحديث المذكور على الإسناد الثاني. قال الإسماعيلي: محمد بن إبراهيم عن أسيد بن حضير مرسل، وعبد الله بن خباب عن أبي سعيد متصل، ثم ساقه من طريق عبد العزيز بن أبي حازم عن أبيه عن يزيد ابن الهاد بالإسنادين جميعًا وقال: هذه الطريق على شرط البخاري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٨١) قال: حدثنا يعقوب، قال: سمعت أبي. ومسلم (٢/١٩٤) قال: حدثنا حسن بن علي الحلواني. وحجاج بن الشاعر. قالا: حدثني يعقوب بن إبراهيم، قال: حدثنا أبي. والنسائي في «فضائل الصحابة» (١٤٠) قال: أخبرنا أحمد بن سعيد، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي. وفي «فضائل القرآن» (٤١ و٩٩) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، قال: أخبرنا خالد بن يزيد، عن ابن أي هلال. وفي (٩٩) أيضا قال: أخبرنا علي بن محمد بن علي، قال: حدثنا داود بن منصور، قال: حدثنا الليث، عن خالد بن يزيد، عن ابن أبي هلال.\nكلاهما - إبراهيم بن سعد، والد يعقوب، وسعيد بن أبي هلال - عن يزيد بن عبد الله بن أسامة بن الهاد، عن عبد الله بن خباب، عن أبي سعيد الخدري، فذكره.","vol":"8","page":503},{"text":"٦٢٩٤ - (م) أبو سعيد الخدري - ﵁ - «أن أَسَيْد بنَ حضير بينما هو ليلة يقرأ في مِرْبَدِهِ، إذْ جالتْ فرسُه، فقرأ، ثم جالتْ أُخرى، فقرأ، ثم جالتْ أيضًا، قال أُسَيد: فخشيتُ أن تطأَ يحيى، فقمت إليها، فإذا مثلُ الظُّلَّة فوق رأسي، فيها أمثال السُّرُج عَرَجَتْ في الجوِّ حتى ما أراها، قال: فغدوتُ على رسولِ الله - ﷺ-، فقلتُ: يا رسولَ الله، ⦗٥٠٥⦘ بينما أنا البارحةَ من جوف الليل أَقرأُ في مِرْبَدِي، إذ جالتْ فرسي، فقال رسولُ الله - ﷺ-: اقرأ ابنَ حضير، قال: فقرأتُ، ثم جالت أيضًا، فقال رسولُ الله - ﷺ-: اقرأ ابنَ حضير، قال: فقرأت ثم جالت أيضًا، فقال رسولُ الله - ﷺ-: اقرأ ابن حضير، قال: فانصرفتُ، وكان يحيى قريبًا منها، فخشيتُ أن تطأَه، فرأيتُ مثل الظُّلَّة، فيها أَمثال السُّرُج عرجتْ في الجوِّ حتى ما أراها، فقال رسولُ الله - ﷺ-: تلك الملائكةُ كانت تستمع لك، ولو قرأَتَ لأصبحتْ يراها الناسُ ما تستتر منهم» . أخرجه مسلم (١)، وأورده الحميديُّ في أفراد مسلم من مسند أبي سعيد الخدري، وأورد الحديث الذي قبله في أفراد البخاري من مسند أُسَيد بن حُضَير، وقال: وأورده أبو مسعود الدمشقي في مسند أبي سعيد، وهو عندي أحق بمسند أُسَيْد بنِ حضير، وأن يكون متفقًا بين البخاري ومسلم.\nقلتُ: والحق في يدي الحميديِّ، فإن البخاري أيضًا إنما أخرج هذا الحديث عن [أبي سعيد] الخدري عن أُسَيد، وقد أوردنا الحديثين مفردين، كما أورداه، ونبَّهنا على ما ذكره الحميديُّ.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِربَد): موقف الإبل، والمراد: موضعه الذي كان فيه. ⦗٥٠٦⦘\n(العُروج): الصعود إلى فوق.\n_________\n(١) رقم (٧٩٦) في صلاة المسافرين، باب نزول السكينة لقارئ القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: راجع تخريج الحديث المتقدم.","vol":"8","page":504},{"text":"٦٢٩٥ - (خ م ت) البراء بن عازب - ﵁ - قال: «كان رجل يقرأ (سورة الكهف) وعنده فرس مربوطة بشَطَنَيْن، فَتَغَشَّتْه سَحابة فجعلت تدنو، وجعل فرسه يَنْفِرُ منها، فلما أصبح أتى النبيَّ - ﷺ-، فذكر له ذلك، فقال: تلك السكينةُ تَنَزَّلَتْ للقرآن» وفي رواية «اقرأ فلان، فإنها السكينة تنزَّلتْ عند القرآن» «أو للقرآن»، وفي رواية «تنزَّلتْ بالقرآن» أخرجه البخاري ومسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشَطَن): الحبْل.\n_________\n(١) رواه البخاري ٩ / ٥٢ في فضائل القرآن، باب فضل سورة الكهف، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي تفسير سورة الفتح، باب هو الذي أنزل السكينة، ومسلم رقم (٧٩٥) في صلاة المسافرين، باب نزول السكينة لقارئ القرآن، والترمذي رقم (٢٨٨٧) في ثواب القرآن، باب ما جاء في فضل سورة الكهف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٢٨١) قال: حدثنا محمد بن جعفر. وفي (٤/٢٨٤) قال: حدثنا عفان. والبخاري (٤/٢٤٥) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. ومسلم (٢/١٩٣) قال: حدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وفي (٢/١٩٤) قال: حدثنا ابن المثنى، قال: حدثنا عبد الرحمن بن مهدي، وأبو داود. والترمذي (٢٨٨٥) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود. أربعتهم - ابن جعفر، وعفان، وعبد الرحمن، وأبو داود- قالوا: حدثنا شعبة.\n٢ - وأخرجه أحمد (٤/٢٩٣) قال: حدثنا يحيى بن آدم. والبخاري (٦/٢٣٢) قال: حدثنا عمرو بن خالد. ومسلم (٢/١٩٣) قال: حدثنا يحيى بن يحيى. والنسائي في الكبرى «تحفة الأشراف» (١٨٣٦) عن هلال بن العلاء، عن حسين بن عياش.\nأربعتهم - ابن آدم، وعمرو، وابن يحيى، وحسين - عن زهير بن معاوية.\n٣ - وأخرجه أحمد (٤/٢٩٨) قال: حدثنا حجين. والبخاري (٦/١٧٠) قال: حدثنا عبيد الله بن موسى. كلاهما حجين، وعبيد الله بن إسرائيل.\nثلاثتهم - شعبة، وزهير، وإسرائيل - عن أبي إسحاق، فذكره.","vol":"8","page":506},{"text":"٦٢٩٦ - (د) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَثَلُ المؤمن الذي يقرأُ القرآن، مَثَل الأُتْرُجّة، رِيحها طيّب، وطعمها طيِّب، ومثلُ المؤمن الذي لا يقرأُ القرآن، مثل التمرة، طَعْمُها طَيِّب، ولا ريح لها، ومثل الفاجر الذي يقرأُ القرآن، كمثل الرَّيْحَانة، رِيحها طَيِّب، وطعمها مُرّ، ومثل الفاجر الذي لا يقرأْ القرآن، كمثل الحنظلة، ⦗٥٠٧⦘ طعمها مُرّ، ولا ريح لها، ومثل جليس الصالح، كمثل صاحب المِسْك، إِن لم يُصِبْك منه شيء، أَصابك من ريحه، ومثل جليس السوء، كمثل صاحب الكِير، إن لم يصبْك منه من سواده أَصابك من دخانه» . أخرجه أبو داود (١)، وقد تقدَّم لأبي موسى في «كتاب تلاوة القرآن» مثل هذا.\n_________\n(١) رقم (٤٨٢٩) في الأدب، باب من يؤمر أن يجالس، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٤٨٢٩) قال: ثنا مسلم بن إبراهيم، قال: حدثنا أبان، عن قتادة، فذكره.","vol":"8","page":506},{"text":"٦٢٩٧ - (م) عامر بن واثلة - ﵀ - «أن نافع بن عبد الحارث لَقي عمرَ بِعُسْفان، وكان عمرُ استعمله على أهل مكة، فقال: مَن استعملتَ على أهل الوادي؟ قال: ابنَ أَبْزَى، قال: ومَنِ ابنُ أَبْزَى؟ قال: مولى من موالينا، قال: فاسْتَخْلَفتَ عليهم مولى؟ قال: إنه قارئ لكتاب الله ﷿، وإنه عالم بالفرائض، قال عمر: أمَا إنَّ نبيَّكم - ﷺ- قد قال: إن الله يرفع بهذا الكتاب أقوامًا، ويضع به آخرين» أخرجه مسلم (١) .\n_________\n(١) رقم (٨١٧) في صلاة المسافرين، باب فضل من يقوم بالقرآن وتعليمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٥) (٢٣٢) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم بن سعد. (ح) وحدثنا عبد الرزاق، قال: أنبأنا معمر. والدارمي (٣٣٦٨) قال: أخبرنا الحكم بن نافع، عن شعيب بن أبي حمزة. ومسلم (٢/٢٠١) قال: حدثني زهير بن حرب، قال: حدثنا يعقوب بن إبراهيم، قال: حدثني أبي. (ح) وحدثني عبد الله بن عبد الرحمن الدارمي وأبو بكر بن إسحاق، قالا: أخبرنا أبو اليمان، قال: أخبرنا شعيب. وابن ماجة (٢١٨) قال: حدثنا أبو مروان محمد بن عثمان العثماني، قال: حدثنا إبراهيم بن سعد.\nكلاهما - إبراهيم بن سعد، وشعيب - عن الزهري، عن عامر بن واثلة، فذكره.","vol":"8","page":507},{"text":"٦٢٩٨ - (خ ت د) عثمان بن عفان - ﵁ - أن النبيَّ - ﷺ- قال: «خيرُكم مَن تعلَّم القرآنَ وعلَّمه» . أخرجه البخاري، والترمذي، وأبو داود، وزاد الترمذي: قال ⦗٥٠٨⦘ أبو عبد الرحمن السُّلَمي: «فذاك الذي أقعدني مقعدي هذا» وعلَّم القرآن في زمن عثمان، حتى بلغ الحجاج بن يوسف.\nوفي أخرى للبخاري «أو علّمه»، وفي أخرى للترمذي: أن النبيَّ - ﷺ- قال: «خيرُكم - أو أَفضلُكم - مَن تعلَّم القرآن» (١) .\n_________\n(١) رواه البخاري ٩ / ٦٦ و٦٧ في فضائل القرآن، باب خيركم من تعلم القرآن وعلمه، وأبو داود رقم (١٤٥٢) في الصلاة، باب في ثواب قراءة القرآن، والترمذي رقم (٢٩٠٩) و(٢٩١٠) في ثواب القرآن، باب ما جاء في تعليم القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في التفسير، المجلد الثاني.","vol":"8","page":507},{"text":"٦٢٩٩ - (ت) علي بن أبي طالب - ﵁ - أن النبيَّ - ﷺ- قال: «خيرُكم من تعلَّم القرآن وعلّمه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩١١) في ثواب القرآن، باب ما جاء في تعليم القرآن، وإسناده ضعيف، لكن يشهد له الذي قبله فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن لغيره: أخرجه الدارمي (٣٣٤٠) قال: أخبرنا مسلم بن إبراهيم. والترمذي (٢٩٠٩) قال: حدثنا قتيبة. وعبد الله بن أحمد (١/١٥٤) (١٣١٧) قال: حدثنا أبو كامل فضيل بن حسين. (ح) وحدثنا محمد بن عبيد بن حساب.\nأربعتهم - مسلم، وقتيبة، وأبو كامل، ومحمد بن عبيد - عن عبد الواحد بن زياد، عن عبد الرحمن بن إسحاق، عن النعمان بن سعد، فذكره.\nقلت: النعمان بن سعد، مقبول، قاله الحافظ.","vol":"8","page":508},{"text":"٦٣٠٠ - (ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «إن الذي ليس في جوفه شيء من القرآن كالبيت الخَرِبِ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩١٤) في ثواب القرآن، باب رقم (١٨)، ورواه أيضًا أحمد في \" المسند \" رقم (١٩٤٧)، وفي سنده قابوس بن أبي ظبيان وفيه لين، ومع ذلك فقد قال الترمذي: هذا حديث حسن صحيح، ورواه الحاكم ١ / ٥٥٤ وصححه وتعقبه الذهبي بأن قابوس فيه لين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٢٢٣) (١٩٤٧) . والدارمي (٣٣٠٩) قال: حدثنا عمرو بن زرارة. والترمذي (٢٩١٣) قال: حدثنا أحمد بن منيع.\nثلاثتهم - أحمد بن حنبل، وعمرو، وابن منيع - قالوا: حدثنا جرير، عن قابوس بن أبي ظبيان، عن أبيه، فذكره.\nقلت: رواه الحاكم في «المستدرك» (١/٥٤٤) من هذا الطريق وصححه وتعقبه الذهبي بأن قابوس فيه لين.","vol":"8","page":508},{"text":"<span data-type=\"title\" id=toc-1364>الفصل الرابع: في أحاديث متفرقة</span>\n٦٣٠١ - (د) سعد بن عبادة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما من امرئ يقرأ القرآن ثم يَنساه إلا لَقِيَ الله ﷿ يوم القيامة أَجْذَمَ» . أخرجه أبو داود (١)، زاد رزين «واقرؤوا إن شئتم ﴿قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا. قالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ اليَوْمَ تُنْسَى﴾ [طه: ١٢٥ - ١٢٦]»\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأجذم): المقطوع اليد، أو الذي به الجُذَام، والأول أوجه.\n_________\n(١) رقم (١٤٧٤) في الصلاة، باب التشديد فيمن حفظ القرآن ثم نسيه، وإسناده ضعيف، وقال الحافظ في \" تهذيب التهذيب \" بعد أن ذكر هذا الحديث: قال ابن عبد البر: هذا إسناد رديء بهذا المعنى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه عبد بن حميد (٣٠٧) قال: حدثنا حسين الجعفي، عن زائدة. وأبو داود (١٤٧٤) قال: حدثنا محمد بن العلاء، قال: أخبرنا ابن إدريس.\nكلاهما - زائدة، وابن إدريس - عن يزيد بن أبي زياد، عن عيسى بن فائد، فذكره.\n* أخرجه أحمد (٥/٢٨٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/٢٨٥) قال: حدثنا خلف بن الوليد، قال: حدثنا خالد. وعبد بن حميد (٣٠٦) قال: أخبرنا يزيد بن هارون، قال: أخبرنا شعبة. والدارمي (٣٣٤٣) قال: حدثنا سعيد بن عامر، عن شعبة.\nكلاهما - شعبة، وخالد - عن يزيد بن أبي زياد، عن عيسى بن فائد، عن رجل، عن سعد بن عبادة، فذكره.","vol":"8","page":509},{"text":"٦٣٠٢ - (د ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «عُرِضَتْ عليَّ أُجُورُ أُمَّتي، حتى القَذَاةَ يُخرِجُها الرجل من ⦗٥١٠⦘ المسجد، وعُرِضتْ عليَّ ذنوبُ أُمَّتي، فلم أرَ فيها ذنبًا أعظمَ من سورة من القرآن - أو آية - أُوتيها [رجل]، ثم نَسِيَها» أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القذاة): ما يقع في العين من تراب أو قشر أو نحو ذلك من الأشياء القليلة المقدار.\n_________\n(١) رواه أبو داود رقم (٤٦١) في الصلاة، باب في كنس المسجد، والترمذي رقم (٢٩١٧) في ثواب القرآن، باب ما تقرب العبد بمثل القرآن، من حديث عبد المجيد بن عبد العزيز بن أبي رواد عن ابن رواد عن ابن جريج عن المطلب بن عبد الله بن حنطب عن أنس بن مالك، وعبد العزيز بن عبد المجيد فيه مقال، وفيه عنعنة ابن جريج، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه وذاكرت به محمد بن إسماعيل - يعني البخاري - فلم يعرفه واستغربه، قال الترمذي: قال محمد: ولا أعرف للمطلب بن عبد الله بن حنطب سماعًا من أحد من أصحاب النبي ﷺ إلا قوله: حدثني من شهد خطبة النبي ﷺ، وسمعت عبد الله بن عبد الرحمن يقول: لا نعرف للمطلب سماعًا من أحد من أصحاب النبي ﷺ، قال عبد الله: وأنكر علي المديني أن يكون المطلب سمع من أنس، قال الحافظ في \" الفتح \" ٩ / ٧٦: وقد أخرج ابن أبي داود من وجه آخر مرسل نحوه، ولفظه: \" أعظم من حامل القرآن وتاركه \" ومن طريق أبي العالية موقوفًا: كنا نعد من أعظم الذنوب أن يتعلم الرجل القرآن ثم ينام عنه حتى ينساه، وإسناده جيد، ومن طريق ابن سيرين بإسناد صحيح في الذي ينسى القرآن كانوا يكرهونه، ويقولون فيه قولًا شديدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٤٦١) . والترمذي (٢٩١٦) . وابن خزيمة (١٢٩٧) ثلاثتهم قالوا: حدثنا عبد الوهاب بن عبد الحكم الخزاز، قال: أخبرنا عبد المجيد بن عبد العزيز بن أبي رواد، عن ابن جريج، عن المطلب، فذكره.\nقلت: الصواب وقفه على أنس. راجع فتح الباري (٩/٧٦) .","vol":"8","page":509},{"text":"٦٣٠٣ - (ت) عمران بن حصين - ﵁ -[أنه] «مرَّ على قارئ يقرأ القرآن، ثم يسأل الناس به، فاسترجع عِمرانُ، وقال: سمعتُ رسولَ الله - ﷺ- يقول: مَن قرأ القرآن، فليسأل الله به، فإنه سيجيء أقوام يقرؤون [القرآن] ويسألون به الناس» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩١٨) في ثواب القرآن، باب اسألوا الله بالقرآن، من حديث الأعمش عن خيثمة بن أبي ⦗٥١١⦘ خيثمة عن الحسن عن عمران، وخيثمة هذا لين الحديث، والحسن لم يسمع من عمران، وقال الترمذي: هذا حديث حسن، وهو كما قال، فإن له شواهد بمعناه يرتقي بها إلى درجة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: تقدم تخريجه.","vol":"8","page":510},{"text":"٦٣٠٤ - (ت) صهيب - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما آمَن بالقرآن من استحلَّ مَحارِمَهُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٩١٩) في ثواب القرآن، باب اسألوا الله بالقرآن، وإسناده ضعيف، وقال الترمذي: هذا حديث ليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٩١٨) قال: حدثنا محمد بن إسماعيل الواسطي. قال: حدثنا وكيع، قال: حدثنا أبو فروة، يزيد بن سنان، عن أبي المبارك، فذكره.\n(*) قال الترمذي: هذا الحديث ليس إسناده بالقوي، وأبو المبارك رجل مجهول.","vol":"8","page":511},{"text":"٦٣٠٥ - (خ م ط د) عبد الله بن عمر - ﵄ - أن النبيَّ - ﷺ- «نهى أن يُسافَر بالقرآن إلى أرض العدوّ» . أخرجه البخاري، ومسلم، والموطأ، وأبو داود.\nقال مالك: وإنما ذلك مخافةَ أن يناله العدو.\nولمسلم: أنَّ رسولَ الله - ﷺ- قال: «لا تُسافِروا بالقرآن، فإني لا آمن أن يَنَالَه العدو» .\nوفي أخرى «فإني أخافُ أن ينالَه العدو» .\nوقال أيوب: «فقد ناله العدوُّ وخاصموكم [به]» (١) .\n_________\n(١) رواه البخاري ٦ / ٩٣ في الجهاد، باب كراهية السفر بالمصاحف إلى أرض العدو، ومسلم رقم (١٨٦٩) في الإمارة، باب النهي أن يسافر بالمصحف إلى أرض الكفار إذا خيف وقوعه بأيديهم، والموطأ ٢ / ٤٤٦ في الجهاد، باب النهي أن يسافر بالقرآن إلى أرض العدو، وأبو داود رقم (٢٦١٠) في الجهاد، باب في المصحف يسافر به إلى أرض العدو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٢٧٧) . والحميدي (٦٩٩) قال: حدثنا سفيان، قال: حدثنا أيوب. وأحمد (٢/٦) (٤٥٠٧) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي (٢/٧) (٤٥٢٥) و(٢/٦٣) (٥٢٩٣) قال: حدثنا عبد الرحمن - يعني ابن مهدي -. قال: حدثنا مالك. وفي (٢/١٠) (٤٥٧٦) قال: حدثنا سفيان، عن أيوب. وفي (٢/٥٥) (٥١٧٠) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٧٦) (٥٤٦٥) قال: حدثنا يزيد بن هارون، قال: أخبرنا محمد بن إسحاق. وعبد بن حميد (٧٦٦) قال: حدثني سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٧٦٨) قال: حدثنا أبو نعيم، قال: حدثنا عبد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب. والبخاري (٤/٦٨) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي «خلق أفعال العباد» (٤٨) قال: حدثنا إسماعيل، قال: حدثني مالك. (ح) وحدثنا أحمد بن خالد، عن ابن إسحاق. ومسلم (٦/٣٠) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا قتية، قال: حدثنا ليث. (ح) وحدثنا ابن رمح، قال: أخبرنا الليث. (ح) وحدثنا أبو الربيع العتكي، وأبو كامل، قالا: حدثنا حماد، عن أيوب. (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل، يعني ابن علية. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان، واثيقفي. كلهم عن أيوب. (ح) وحدثنا ابن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك، يعني ابن عثمان. وأبو داود (٢٦١٠) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك. وابن ماجة (٢٨٧٩) قال: حدثنا أحمد بن سنان، وأبو عمر، قالا: حدثنا عبد الرحمن بن مهدي، عن مالك بن أنس. وفي (٢٧٨٠) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والنسائي في «فضائل القرآن» (٨٥) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث.\nسبعتهم - مالك، وأيوب، وعبيد الله بن عمر، ومحمد بن إسحاق، وعبد الله بن عمر العمري، والليث بن سعد، والضحاك بن عثمان - عن نافع، فذكره.","vol":"8","page":511},{"text":"الباب الثاني من كتاب الفضائل: في فضل جماعة من الأنبياء ورد ذِكْر فضلهم ﵈\n<span data-type=\"title\" id=toc-1366>إبراهيم [﵇] وولده</span>\n٦٣٠٦ - (م د ت) أنس بن مالك - ﵁ - قال: جاء رجل إِلى رسولِ الله - ﷺ-، فقال له: يا خَيْرَ البَرِيَّةِ (١)، فقال رسولُ الله - ﷺ-: ذاك إِبراهيم خليلُ الله (٢) . أخرجه مسلم، والترمذي، وأبو داود، وليس عند أبي داود «خليلُ الله» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البَرِيَّة): الخَلْق، وأصله الهمز، وجمعها: البرايا، والبرِيَّات، هذا ⦗٥١٣⦘ إن أخذ من البرء، وهو الخلق، فإن أخذ من البرى، وهو التراب، فأصله غير الهمز، تقول من الأول: برأ الله الخلق يبرأهم بَرْءًا [وبُرُوءًا]، ومن الثاني: براهم يبرُوهم بَرْوًَا، أي: خَلَقَهم.\n_________\n(١) إنما قال ﷺ هذا تواضعًا واحترامًا لإبراهيم ﷺ لخلته وأبوته، وإلا فنبينا ﷺ أفضل كما قال ﷺ: أنا سيد ولد آدم، أو المراد: أفضل البرية الموجودين في عصره.\n(٢) رواه مسلم رقم (٢٣٦٩) في الفضائل، باب من فضائل إبراهيم الخليل ﷺ، والترمذي رقم (٣٣٤٩) في التفسير، باب من سورة لم يكن، وأبو داود رقم (٤٦٧٢) في السنة، باب في التخيير بين الأنبياء عليهم الصلاة والسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٨٧) قال: حدثنا وكيع عن سفيان. وفي (٣/١٨٤) قال: حدثنا عبد الرحمن بن سفيان. وفي (٣/١٨٤) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. ومسلم (٧/٩٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر وابن فضيل (ح) وحدثني علي بن حجر، قال: حدثنا على بن مسهر. (ح) وحدثنا أبو كريب. قال: حدثنا ابن إدريس. (ح) وحدثنا محمد بن المثني، قال: حدثنا عبد الرحمن، عن سفيان. وأبو داود (٤٦٧٢) قال: حدثنا زياد بن أيوب، قال: حدثنا عبد الله بن إدريس. والترمذي (٣٣٥٢) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. والنسائي في الكبرى (تحفة الأشراف -١٥٧٤) عن على بن حجر، عن علي بن مسهر، وفيه أيضا عنه زياد بن أيوب ومحمد بن العلاء والحسن بن إسماعيل.\nثلاثتهم عن ابن إدريس.\nأربعتهم - سفيان، وعلي بن مسهر، وابن فضيل، وعبد الله بن إدريس - عن المختار بن فلفل، فذكره.","vol":"8","page":512},{"text":"٦٣٠٧ - (خ) عبد الله بن عمر بن الخطاب - ﵄ - قال: قال رسولُ الله - ﷺ-: «إن الكريم بنَ الكريم بنِ الكريم بنِ الكريم: يوسف بن يعقوب بن إسحاق بن إبراهيم» أخرجه البخاري (١) .\n_________\n(١) ٦ / ٢٩٨ في الأنبياء، باب قول الله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي تفسير سورة يوسف، باب قوله تعالى: ﴿ويتم نعمته عليك وعلى آل يعقوب كما أتمها على أبويك من قبل﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٩٦) (٥٧١٢) .والبخاري (٤/١٨١) قال: ثنا إسحاق بن منصور. وفي (٤/١٨٤) قال: أخبرني عبدة. وفي (٦/٩٥) قال:حدثنا عبد الله بن محمد.\nأربعتهم - أحمد وإسحاق، وعبده بن عبد الله الصفار، وعبد الله بن محمد - عن عبد الصمد، عن عبد الرحمن بن عبد الله بن دينار،عن أبيه، فذكره.","vol":"8","page":513},{"text":"<span data-type=\"title\" id=toc-1367>موسى [﵇]</span>\n٦٣٠٨ - (خ م ت د) أبو هريرة - ﵁ - قال: «اسْتَبَّ رجل من المسلمين، ورجل من اليهود، فقال المسلم: والذي اصطفى محمدًا على العالمين - في قَسَم يُقْسِمُ به - فقال اليهوديُّ: والذي اصطفى موسى على العالمين، فرفع المسلم عند ذلك يده، فلطم اليهوديَّ، فذهب اليهوديُّ إلى رسولِ الله - ﷺ-، فأخبره الذي كان من أَمْرِهِ وأمْرِ المسلمِ، فقال: لا تُخَيِّروني على موسى، فإن الناسَ يَصْعَقُون، فأكون أول مَن يُفيق، فإذا موسى باطش بجانب العرش، فلا أدري أكان فيمن صَعِقَ فأفاق، أو كان ممن استثنى الله ﷿؟» . ⦗٥١٤⦘\nوفي رواية قال: «بينما يهوديّ يعرِض سِلْعَتَه أُعطِيَ بها شيئًا كرهه، فقال: لا والذي اصطفى موسى على البشر، فسمعه رجل من الأنصار، فقام فلطم وجهه، وقال: تقول والذي اصطفى موسى على البشر والنبيُّ - ﷺ- بين أظهرنا؟ فذهب إليه، فقال: يا أبا القاسم، إن لي ذِمَّة وعهدًا، فما بالُ فلان لطمني؟ فقال: لِمَ لَطَمْتَ وجهه؟ فذكره، فَغَضِبَ النبيُّ - ﷺ- حتى رُئِيَ في وجهه (١)، ثم قال: لا تُفضِّلوا بين أنبياء الله (٢)، فإنه يُنْفَخ في الصور، فيَصْعَقُ مَن في السماوات ومن في الأرض إِلا من شاء الله، ثم يُنفَخ فيه أخرى فأكون أولَ من يُبعَثُ، فإذا موسى آخِذ بالعرش، فلا أدري: أحُوسِبَ بِصَعْقَةِ الطُّور، أم بُعث قَبلي؟ ولا أقول: إن أحدًا أفضل من يونس بن مَتّى» أخرجه البخاري ومسلم.\nوللبخاري طرف: أن النبيَّ - ﷺ- قال: «إني لأوَّلُ مَنْ يَرفع رأسه بعد النفخة، فإذا موسى مُتعلّق بالعرش» .\nوأخرج أبو داود نحو الأولى مختصرًا، ولم يذكر السبب، وأخرج ⦗٥١٥⦘ الترمذي نحو الثانية، ولم يذكر عَرْض السِّلْعة، وقال في آخره: «ومن قال: أنا خير من يونس بن مَتَّى فقد كذب» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اصطفى): اختار، وهو افتعل: أخذ الصفوة، وهي خِيَار الشيء.\n(الذِّمَّة): العهد والأمان.\n(الصعقة): الموت والغَشْي.\n(يُفيق): أفاق المريض، والمغشيّ عليه: إذا عاد إلى حال صحته.\n(باطش) أي: آخذ بقائمة العرش، وبطش بفلان، أي: أخذه أخذًا سريعًا شديدًا.\n_________\n(١) في مسلم: حتى عرف الغضب في وجهه.\n(٢) قال النووي في \" شرح مسلم \": جوابه من خمسة أوجه، أحدها: أنه ﷺ قال ذلك قبل أن يعلم أنه سيد ولد آدم، فلما علم أخبر به، والثاني: قاله أدبًا وتواضعًا، والثالث: أن النهي إنما هو عن تفضيل يؤدي إلى تنقيص المفضول، والرابع: إنما نهي عن تفضيل يؤدي إلى الخصومة والفتنة كما هو المشهور في سبب الحديث، والخامس: أن النهي مختص بالتفضيل في نفس النبوة، فلا تفاضل فيها، وإنما التفاضل بالخصائص وفضائل أخرى، ولا بد من اعتقاد التفضيل، فقد قال الله تعالى: ﴿تلك الرسل فضلنا بعضهم على بعض﴾ .\n(٣) رواه البخاري ٥ / ٥٢ في الخصومات، باب ما يذكر في الأشخاص والخصومة بين المسلم واليهودي، وفي الأنبياء، باب وفاة موسى وذكره بعده، وباب قول الله تعالى: ﴿وإن يونس لمن المرسلين﴾، وفي الرقاق، باب نفخ الصور، وفي التوحيد، باب في المشيئة والإرادة وقول الله تعالى: ﴿تؤتي الملك من تشاء﴾، ومسلم رقم (٢٣٧٣) في الفضائل، باب من فضائل موسى ﷺ، وأبو داود رقم (٤٦٧٩) في السنة، باب في التخيير بين الأنبياء عليهم الصلاة والسلام، والترمذي رقم (٣٢٤٠) في التفسير، باب ومن سورة الزمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/١٩٢) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب وفي (٩/١٧٠) قال: حدثنا إسماعيل. قال: حدثني أخي، عن سليمان، عن محمد بن أبي عتيق، ومسلم (٧/١٠١) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، وأبو بكر بن إسحاق، قالا: أخبرنا أبو اليمان. قال: أخبرنا شعيب.\nكلاهما - شعيب، ومحمد بن أبي عتيق - عن شهاب الزهري. قال أخبرني أبو سلمة بن عبد الرحمن وسعيد بن المسيب، فذكراه.","vol":"8","page":513},{"text":"٦٣٠٩ - (خ م) أبو سعيد الخدري - ﵁ - قال: «جاء رجل من اليهود إلى النبيِّ - ﷺ- قد لُطِمَ وجهه، فقال: يا محمد، إِن رجلًا من الأنصار من أصحابك لطم وجهي، فقال: ادْعُوه، فَدَعَوْهُ، فقال: لِمَ لطمتَ وجهه؟ قال: يا رسولَ الله، إني مررتُ باليهوديِّ، فسمعتُه يقول: والذي اصطفى ⦗٥١٦⦘ موسى على البشر، فقلتُ: وعلى محمد؟ فأخذتْني غضبة، فلطمتُه، فقال: لا تخيِّروني من بين الأنبياء، فإن الناس يَصْعَقون يوم القيامة، فأكون أول من يُفيق، فإذا أنا بموسى آخذ بقائمة من قوائم العرش، فلا أدري: أفاق قبلي، أو جُوزِي بصَعْقة الطور» .\nوفي رواية «فأكون أول من تنشق عنه الأرض، فإذا أنا بموسى، آخذ بقائمة من قوائم العرش ... وذكر نحوه» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٥ / ٥٢ في الخصومات، باب ما يذكر في الأشخاص والخصومة بين المسلم واليهودي، وفي الأنبياء، باب قول الله تعالى: ﴿وواعدنا موسى ثلاثين ليلة وأتممناها بعشر﴾، وفي تفسير سورة الأعراف، باب ﴿ولما جاء موسى لميقاتنا وكلمه ربه قال رب أرني أنظر إليك﴾، وفي الديات، باب إذا لطم المسلم يهوديًا عند الغضب، وفي التوحيد، باب وكان عرشه على الماء وهو رب العرش العظيم، ومسلم رقم (٢٣٧٤) في الفضائل، باب من فضائل موسى ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرحه أحمد (٣/٣١ و٣٣) قال: حدثنا وكيع. والبخاري (٤/١٨٧، ٦/٧٤و٩/١٦و١٥٤) قال: حدثنا محمد بن يوسف. وفي (٩/١٦) قال: حدثنا أبو نعيم. ومسلم (٧/١٠٢) قال: حدثني عمرو الناقد، قال: حدثنا أبو أحمد الزبيري. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثنا ابن نمير، قال: حدثنا أبي (هو عبد الله بن نمير) .\nخمستهم - وكيع، وابن يوسف، وأبو نعيم، والزبير، وعبد الله بن نمير - عن سفيان.\n٢- وأخرجه أحمد (٣/٤٠) قال: حدثنا أبو النضر، قال: حدثنا ورقاء.\n٣- وأخرجه البخاري (٣/١٥٨) وأبو داود (٤٦٦٨) قالا: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب.\nثلاثتهم - سفيان، وورقاء، ووهيب - عن عمرو بن يحيى المازني، عن أبيه فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"8","page":515},{"text":"٦٣١٠ - (خ م س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «أُرْسِلَ مَلَكُ الموتِ إلى موسى، فلما جاءه صَكّه فَفَقَأ عينَه، فرجع إلى ربه، فقال: أَرْسَلْتَني إلى عبد لا يريد الموتَ، فردَّ الله إليه عينَه، فقال: ارْجِعْ إليه، فقل له: يضعْ يده على مَتْنِ ثَوْر فله بكل ما غطَّتْ يدُه من شعرة سَنَة، قال: أيْ ربِّ، ثم ماذا؟ قال: ثم الموت، قال: فالآن، فسأل الله أنْ يُدْنِيَه من الأرضِ المقدسة رَمْية بحَجر، قال رسولُ الله - ﷺ-: فلو كنتُ ثَمَّ لأريتُكم قبرَه إلى جانب الطريق عند الكَثِيبِ الأحمر» أخرجه البخاري، ومسلم، والنسائي. ⦗٥١٧⦘\nولمسلم قال: «جاء مَلَكُ الموتِ إلى موسى، فقال له: أَجِبْ ربَّك، قال: فلطم عين مَلَك الموت، ففقأها ... ثم ذكر معناه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّك): الضرب باليد، كاللَّطْم ونحوه.\n(فَقَأ) عينه: إذا بَخَصَها وقَلَعَها.\n(الكثيب): المجتمع من الرَّمْل.\n_________\n(١) رواه البخاري ٣ / ١٦٦ في الجنائز، باب من أحب الدفن في الأرض المقدسة، وفي الأنبياء، باب وفاة موسى وذكره بعده، ومسلم رقم (٢٣٧٢) في الفضائل، باب من فضائل موسى ﷺ، والنسائي ٤ / ١١٨ و١١٩ في الجنائز، باب نوع آخر في التعزية، قال الحافظ في \" الفتح \" ٦ / ٣١٦: قال ابن خزيمة: أنكر بعض المبتدعة هذا الحديث، وقالوا: إن كان موسى عرفه فقد استخف به، وإن كان لم يعرفه فكيف لم يقتص له من فقء عينه، والجواب أن الله تعالى لم يبعث ملك الموت لموسى وهو يريد قبض روحه حينئذ، وإنما بعثه اختبارًا، وإنما لطم موسى ملك الموت، لأنه رأى آدميًا دخل داره بغير إذنه، ولم يعلم أنه ملك الموت، وقد أباح الشارع فقء عين الناظر في دار المسلم بغير إذن، وانظر بقية كلام الحافظ في \" الفتح \" ٦ / ٣١٦ و٣١٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٩) . والبخاري (٢/١١٣) قال: حدثنا محمود. وفي (٤/١٩١) قال: حدثنا يحيى بن موسى. ومسلم (٧/٩٩) قال: حدثني محمد بن رافع، وعبد بن حميد. والنسائي (٤/١١٨) قال: أخبرنا محمد بن رافع.\nخمستهم - أحمد بن حنبل، ومحمود بن غيلان، ويحيى بن موسى، ومحمد بن رافع، وعبد بن حميد - عن عبد الرزاق. قال: أخبرنا معمر. عن ابن طاووس، عن أبيه، فذكره.\nوعن همام بن منبه. قال: هذا ما حدثنا أبو هريرة، عن رسول الله -ﷺ-. فذكر أحاديث منها: وقال رسول الله -ﷺ-: «جاء ملك الموت إلى موسى ﵇ فقال له: أجب ربك قال: فلطم موسى ﵇ عين ملك الموت ففقأها»\nأخرجه أحمد (٢/٣١٥) . والبخاري (٤/١٩١) قال: حدثنا يحيى بن موسى. ومسلم (٧/١٠٠) قال: حدثنا محمد بن رافع.\nثلاثتهم - أحمد بن حنبل، ويحيى بن موسى، وابن رافع - عن عبد الرزاق بن همام قال: حدثنا معمر، عن همام بن منبه، فذكره.\n(*) جاء في صحيح مسلم عقب هذا الحديث: قال أبو إسحاق: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر.... بمثل هذا الحديث.\nوعن عمار بن أبي عمار، عن أبي هريرة، عن النبي -ﷺ- وقال يونس: رفع الحديث إلِى النبي -ﷺ-: «قد كان ملك الموت يأتي الناس عيانا. قال: فأتى موسى فلطمه، ففقأ عينه، فأتى ربه ﷿. فقال: يا رب، موسى فقأ عيني» .\nأخرجه أحمد (٢/٥٣٣) قال: حدثنا أمية بن خالد ويونس. (ح) وحدثنا مؤمل.\nثلاثتهم - أمية، ويونس، ومؤمل - عن حماد بن سلمة، عن عمار بن أبي عمار فذكره.","vol":"8","page":516},{"text":"<span data-type=\"title\" id=toc-1368>يُونُس [﵇]</span>\n٦٣١١ - (خ م د) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال: «لا ينبغي لعبد أن يقول: أنا خير من يونس بن متَّى (١) ونَسَبَه إلى أبيه» . ⦗٥١٨⦘ أخرجه البخاري، ومسلم، وأبو داود، ولم يذكر أبو داود نسبه إلى أبيه (٢) .\n_________\n(١) قال العلماء: إنما قال ذلك ﷺ تواضعًا، أو أن النهي إنما هو عن تفضيل يؤدي إلى تنقيص المفضول.\n(٢) رواه البخاري ٦ / ٣٢٤ في الأنبياء، باب قول الله تعالى: ﴿وإن يونس لمن المرسلين﴾، وباب ﴿هل أتاك حديث موسى﴾، وفي تفسير سورة الأنعام، باب قوله: ﴿ويونس ولوطًا وكلًا فضلنا على العالمين﴾، وفي التوحيد، باب ذكر النبي ﷺ وروايته عن ربه، ومسلم رقم (٢٣٧٧) في الفضائل، باب في ذكر يونس ﵇، وأبو داود رقم (٤٦٦٩) في السنة، باب في التخيير بين الأنبياء عليهم الصلاة والسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٤٢) (٢١٦٧) قال: حدثنا عبد الرحمن وفي (١/٢٥٤) (٢٢٩٨) قال: حدثنا عفان. (ح) وبهز. وفي (١/٣٤٢) (٣١٧٩) قال: حدثني حجاج. وفي (١/٣٤٢) (٣١٨٠) قال: حدثنا محمد بن جعفر، والبخاري (٤/١٨٦) قال: حدثني محمد بن بشار، قال: حدثنا غندر. وفي (٤/١٩٣و٩/١٩٢) قال: حدثنا حفص بن عمر وفي (٦/٧١) قال: حدثنا محمد بن بشار قال: حدثنا ابن مهدي ومسلم (٧/١٠٢) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وأبو داود (٤٦٦٩) قال: حدثنا حفص بن عمر.\nستتهم- عبد الرحمن بن مهدي، وعفان، وبهز، وحجاج، ومحمد بن جعفر غندر، وحفص - قالوا: حدثنا شعبة.\n٢- وأخرجه أحمد (١/٣٤٨) (٣٢٥٢) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر.\n٣- وأخرجه البخاري (٩/١٩٢) قال: وقال لي خليفة: حدثنا يزيد بن زريع، عن سعيد.\nثلاثتهم - شعبة، ومعمر، وسعيد - عن قتادة، عن أبي العالية، فذكره.\n(*) في رواية حجاج عن شعبة، ورواية سعيد بن أبي عروبة: «قال رسول الله -ﷺ-، قال الله ﷿: ما ينبغي لعبد أن يقول: أنا خير من يونس بن متى، ونسبه إلى أبيه» .\n(*) في رواية معمر زيادة «... أصاب ذنبا ثم اجتباه ربه» .","vol":"8","page":517},{"text":"٦٣١٢ - (خ) عبد الله بن مسعود - ﵁ - أن رسولَ الله - ﷺ- قال: «ما ينبغي لأحد أن يكونَ خيرًا من يونس بن متَّى» .\nوفي أخرى «لا يقولنَّ أحدُكم» أخرجه البخاري (١) .\n_________\n(١) ٦ / ٣٢٤ في الأنبياء، باب ﴿وإن يونس لمن المرسلين﴾، وفي تفسير سورة النساء، باب قوله: ﴿إنا أوحينا إليك كما أوحينا إلى نوح﴾، وفي تفسير سورة الصافات، باب قوله: ﴿وإن يونس لمن المرسلين﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٩٠) (٣٧٠٣) و(١/٤٤٣) (٤٢٢٧) قال: حدثنا وكيع. وفي (١/٤٤٠) (٤١٩٦) قال:حدثنا عبد الرحمن. وفي (١/٤٤٠) (٤١٩٧) قال: وحدثناه أبو أحمد الزبيري. والبخاري (٤/١٩٣) و(٦/٦٢) قال:حدثا مسدد،قال:حدثنا يحيى. وفي (٤/١٩٣) قال:حدثنا نعيم،والنسائي في الكبرى تحفة الأشراف (٩٢٦٦) عن محمود بن غيلان، عن وكيع.\nخمستهم - وكيع، وعبد الرحمن،وأبو أحمد،ويحيى، وأبو نعيم - عن سفيان.\n٢- وأخرجه البخاري (٦/١٥٥) قال:حدثنا قتيبة بن سعيد، قال:حدثنا جرير.\nكلاهما - سفيان،وجرير - عن الأعمش، عن أبي وائل فذكره.","vol":"8","page":518},{"text":"٦٣١٣ - (د) عبد الله بن جعفر - ﵁ - قال: «كان رسولُ الله - ﷺ- يقول: ما ينبغي لنبي [أن] يقول: أنا خير من يونس بن متَّى» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٧٠) في السنة، باب في التخيير بين الأنبياء عليهم الصلاة والسلام، وفيه عنعنة ابن إسحاق، وهو بمعنى الذي قبله، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٠٥) (١٧٥٧) قال:حدثنا أحمد بن عبد الملك. قال عبد الله بن أحمد: وحدثناه هارون بن معروف. وأبو داود (٤٦٧٠) قال:حدثنا عبد العزيز بن يحيى الحراني.\nثلاثتهم - أحمد بن عبد الملك، وهارون، وعبد العزيز - عن محمد بن سلمة،عن محمد بن إسحاق، عن إسماعيل بن أبي حكيم،عن القاسم بن محمد، فذكره. قلت:مداره على ابن إسحاق وقد عنعنه.","vol":"8","page":518},{"text":"٦٣١٤ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «قال الله تعالى: لا ينبغي لعبد لي - وفي رواية: لعبدي - أن ⦗٥١٩⦘ يقول: أنا خير من يونس بن متَّى» أخرجه البخاري ومسلم.\nوللبخاري: أنَّ رسولَ الله - ﷺ- قال: «من قال: أنا خير من يونس بن متَّى فقد كَذَبَ» (١) .\n_________\n(١) رواه البخاري ٦ / ٣٢٥ في الأنبياء، باب ﴿وإن يونس لمن المرسلين﴾، وفي تفسير سورة النساء، باب قوله: ﴿إنا أوحينا إليك كما أوحينا إلى نوح﴾، وفي تفسير سورة الأنعام، باب قوله: ﴿ويونس ولوطًا وكلًا فضلنا على العالمين﴾، وفي تفسير سورة الصافات، باب قوله: ﴿وإن يونس لمن المرسلين﴾، ومسلم رقم (٢٣٧٦) في الفضائل، باب في ذكر يونس ﵇.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٦٢) قال: حدثنا محمد بن سنان. وفي (٦/١٥٥) قال: حدثني إبراهيم بن المنذر. قال: حدثنا محمد بن فليح.\nكلاهما- محمد بن سنان، ومحمد بن فليح - عن فليح، عن هلال بن علي من بني عامر بن لؤي، عن عطاء بن يسار، فذكره.،","vol":"8","page":518},{"text":"<span data-type=\"title\" id=toc-1369>داود [﵇]</span>\n٦٣١٥ - (خ) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «خُفِّفَ على داودَ القرآنُ، فكانَ يَأْمُرُ بدوابِّه أن تُسرَجَ، فيقرؤه قبل أن تُسرج دوابُّه، ولا يأكلُ إلا من عمل يديه» .\nوفي رواية مختصرًا قال: «إنَّ داود ﵇ كان لا يأكل إلا من عمل يديه» أخرجه البخاري (١) .\n_________\n(١) رواه البخاري ٦ / ٣٢٦ و٣٢٧ في الأنبياء، باب قول الله تعالى: ﴿وآتينا داود زبورًا﴾، وفي البيوع، باب كسب الرجل وعمله بيده، وفي تفسير سورة بني إسرائيل، باب قوله: ﴿ذرية من حملنا مع نوح إنه كان عبدًا شكورًا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٤) .والبخاري (٣/٧٤) قال:حدثنا يحيى بن موسى. وفي (٤/١٩٤) وفي خلق أفعال العباد (٧٥) قال: حدثنا عبد الله بن محمد. وفي (٦/١٠٧) وفي (خلق أفعال العباد) (٧٥) قال: حدثني إسحاق بن نصر.\nأربعتهم - أحمد بن حنبل،ويحيى بن موسى،وعبد الله بن محمد، وإسحاق - عن عبد الرزاق بن همام. قال: أخبرنا معمر، عن همام بن منبه، فذكره.","vol":"8","page":519},{"text":"<span data-type=\"title\" id=toc-1370>سُلَيْمان [﵇]</span>\n٦٣١٦ - (م خ س) أبو هريرة - ﵁ - أنه سمعَ رسولَ الله - ﷺ- يقول: «كانت امرأتان معهما ابناهما، جاء الذئبُ فذهبَ بابن إِحداهما، فقالت [هذه] لصاحبتها: إِنما ذهب بابنكِ، وقالت الأخرى: إِنما ذهب بابنكِ، فتحاكمتا إلى داود، فقضى به للكبرى، فخرجتا على سليمان بن داود، ⦗٥٢٠⦘ فأخبرتاه، فقال: ائتوني بالسِّكِّين أشُقُّه بينهما، فقالت الصغرى، لا تفعل - رحمك الله - هو ابنُها، فقضى به للصغرى. قال أبو هريرة: [والله] إنْ سمعتُ بالسكين إلا يومئذ، وما كنا نقول إلا المُدْية» . أخرجه البخاري، وأخرج مسلم بنحوه، وأخرجه النسائي أيضًا مثله ونحوه (١) .\n_________\n(١) رواه البخاري ١٢ / ٤٧ في الفرائض، باب إذا ادعت المرأة ابنًا، ورواه أيضًا تعليقًا ٦ / ٤٣٤ في الأنبياء، باب قول الله تعالى: ﴿ووهبنا لداود سليمان نعم العبد إنه أواب﴾، ورواه مسلم رقم (١٧٢٠) في الأقضية، باب بيان اختلاف المجتهدين، والنسائي ٨ / ٢٣٥ في القضاة، باب حكم الحاكم بعلمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٢) قال: حدثنا علي بن حفص. قال: أخبرنا ورقاء وفي (٢/٣٤٠) قال: حدثنا يونس. قال: حدثنا ليث، عن محمد. والبخاري (٤/١٩٧و٨و١٩٤) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٥/١٣٣) قال: حدثني زهير بن حرب قال: حدثني شبابة. قال: حدثني ورقاء (ح) وحدثنا سويد بن سعيد قال: حدثني حفص، يعني ابن ميسرة الصنعاني، عن موسى ابن عقبة (ح) وحدثنا أمية بن بسطام. قال: حدثنا يزيد بن زريع. قال: حدثنا روح. وهو ابن القاسم، عن محمد بن عجلان. والنسائي (٨/٢٣٤) قال: أخبرنا عمران بن بكار بن راشد. قال: حدثنا علي بن عياش. قال: حدثنا شعيب. وفي (٨/٢٣٦) قال: أخبرنا الربيع بن سليمان قال: حدثنا شعيب بن الليث. قال: حدثنا الليث، عن ابن عجلان. (ح) وأخبرنا المغيرة بن عبد الرحمن. قال حدثنا مسكين بن بكير. قال حدثنا شعيب بن أبي حمزة.\nأربعتهم - ورقاء، ومحمد بن عجلان، وشعيب، وموسى بن عقبة - عن أبي الزناد، عن عبد الرحمن الأعرج. فذكره.","vol":"8","page":519},{"text":"٦٣١٧ - (س) عبد الله بن عمرو بن العاص - ﵄ - عن رسولِ الله - ﷺ-: «أن سليمان لما بَنى بيتَ المقدس سأل الله ﷿ خِلالًا ثلاثة: سأل الله ﷿ حُكْمًا يُصادِفُ حكمه، فأُوتيه، وسأل الله ﷿ مُلْكًا لا ينبغي لأحد من بعدِهِ، فأُوتيه، وسأل الله ﷿ - حين فرغ من بناء المسجد - أن لا يأتِيَهُ أحد لا يَنْهَزُه إلا الصلاةُ فيه: أن يُخرِجَه من خطيئته كيومَ ولدته أُمُّه» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينهزه) نَهَزَه ينهزُه: دفعه وحرَّكه.\n_________\n(١) ٢ / ٣٤ في المساجد، باب فضل المسجد الأقصى والصلاة فيه، ورواه أيضًا أحمد في \" المسند \" ٢ / ١٧٦ وابن ماجة رقم (١٤٠٨) في إقامة الصلاة، باب ما جاء في الصلاة في بيت المقدس، والحاكم ٢ / ٤٣٤، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٤٠٨) قال:حدثنا عبيد الله بن الجهم الأنماطي، قال: حدثنا أيوب بن سويد، عن أبي زرعة السيباني يحيى بن أبي عمرو. والنسائي (٢/٣٤) وفي الكبرى (٦٨٣) قال: أخبرنا عمرو بن منصور، قال: حدثنا أبو مسهر، قال:حدثنا سعيد بن عبد العزيز، عن ربيعة بن يزيد، عن أبي إدريس الخولاني. وابن خزيمة (١٣٣٤) قال:حدثنا عبيد الله بن الجهم الأنماطي. قال: حدثنا أيوب بن سويد، عن أبي زرعة السيباني يحيى بن أبي عمرو (ح) وحدثنا إبراهيم بن منقذ بن عبد الله الخولاني،قال:حدثنا أيوب (يعني ابن سويد)، عن أبي زرعة، وهو يحيى بن أبي عمرو السيباني.\nكلاهما - أبو زرعة السيباني، وأبو إدريس الخولاني - عن عبد الله بن الديلمي، فذكره.\n(*) أخرجه أحمد (٢/١٧٦) (٦٦٤٤) قال:حدثنا معاوية بن عمرو،قال:حدثنا إبراهيم بن محمد بن إسحاق الفزاري، قال:حدثنا الأوزاعي،قال:حدثني ربيعة بن يزيد، عن عبد الله بن الديلمي، فذكره. ليس فيه: (أبو إدريس الخولاني) .","vol":"8","page":520},{"text":"<span data-type=\"title\" id=toc-1371>أيُّوب [﵇]</span>\n٦٣١٨ - (خ س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «بينما أيوب يغتسل عُرْيانًا خَرَّ عليه رِجْلُ جَراد من ذهب، فجعل يَحْثِي في ثوبه، فناداه ربُّه: يا أيوبُ، ألم أكن أَغْنَيْتُكَ عما ترى؟ قال: بلى يا ربِّ، ولكنْ لا غِنى لي عن بَرَكَتِكَ» . أخرجه البخاري، والنسائي، وعنده: «بركاتك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَرَّ): إذا سقط من فوق.\n(رِجْل جراد) الرِّجل: القطيع من الجراد.\n_________\n(١) رواه البخاري ١ / ٣٣١ في الغسل، باب من اغتسل عريانًا وحده في الخلوة، وفي الأنبياء، باب قول الله تعالى: ﴿وأيوب إذ نادى ربه أني مسني الضر وأنت أرحم الراحمين﴾، وفي التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، والنسائي ١ / ٢٠٠ و٢٠١ في الغسل، باب الاستتار عند الاغتسال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٤) .والبخاري (١/٧٨) قال:حدثنا إسحاق بن نصر. وفي (٤/١٨٤ و٩/١٧٥) قال:حدثنا عبد الله بن محمد بن الجعفي.\nثلاثتهم - أحمد بن حنبل، وإسحاق، وعبد الله بن محمد - عن عبد الرزاق بن همام، قال: أخبرنا معمر. عن همام بن منبه،فذكره.","vol":"8","page":521},{"text":"<span data-type=\"title\" id=toc-1372>عيسى [﵇]</span>\n٦٣١٩ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما من بني آدمَ من مولود إلا نَخَسَهُ الشيطان حين يولَدُ، فَيَسْتَهِلُّ صارخًا من نَخْسِه إيَّاه، إلا مريمَ وابنَها» . ⦗٥٢٢⦘\nوفي رواية «إلا والشيطان يمسّه حين يولَد، فيستهلُّ صارخًا من مسِّ الشيطان إياه، إلا مريمَ وابنَها - ثم يقول أبو هريرة: اقرؤوا إن شئتم: ﴿وَإِنِّي أُعِيذُهَا بِكَ وذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيم﴾ [آل عمران: ٣٦]» أخرجه البخاري ومسلم.\nوللبخاري قال: «كلُّ ابن آدم يَطْعُنُ الشيطانُ في جَنْبَيهِ بإصْبِعَيْه حين يولَد، غيرَ عيسى ابن مريم، ذهب يَطْعُنُ فطعَن في الحجاب» .\nولمسلم قال: «كل بني آدم يمسُّه الشيطان يوم ولدته أُمُّه، إلا مريمَ وابنَها» .\nوفي أخرى له قال: «صِياحُ المولود حين يقع نَزْغَة مِن الشيطان» .\nوفي أخرى له قال: «كلُّ إنسان تَلِدُهُ أُمُّه على الفِطْرة، وأبواه [بعدُ] يُهَوِّدَانِهِ، ويُنَصِّرَانِه، ويُمَجِّسانِه، فإن كانا مُسلمَين فمسْلِم، وكلُّ إِنسان تلدُه أُمُّه يَلْكُزُهُ الشيطان في حِضْنَيْهِ (١)، إلا مريمَ وابنَها» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيستهِلُّ صارخًا) الاستهلال: صياح المولود عند الولادة، والصراخ: الصِّياح والبكاء. ⦗٥٢٣⦘\nوقوله: (فطعن في الحجاب) أي: في المشِيمة، وهي التي يكون فيها المولود.\n(نزغة) النَّزْغ: النَّخْس.\n(الفطرة): الخِلْقَة، وأراد به: مِلَّة الإسلام.\n_________\n(١) تثنية حضن، وهو الجنب، وقيل الخاصرة.\n(٢) رواه البخاري ٦ / ٣٣٨ و٣٣٩ في الأنبياء، باب قول الله تعالى: ﴿واذكر في الكتاب مريم إذ انتبذت من أهلها مكانًا شرقيًا﴾، وفي بدء الخلق، باب صفة إبليس وجنوده، وفي تفسير سورة آل عمران، باب قوله تعالى: ﴿وإني أعيذها بك وذريتها من الشيطان الرجيم﴾، ومسلم رقم (٢٣٦٦) في الفضائل، باب فضل عيسى ﷺ، وفي القدر، باب معنى \" كل مولود يولد على الفطرة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن سعيد بن المسيب. قال: قال أبو هريرة، ﵁: سمعت رسول الله -ﷺ- يقول: «ما من بني آدم مولود إلا يمسه الشيطان حين يولد ...» .\nأخرجه أحمد (٢/٢٣٣) قال: حدثنا عبد الأعلى عن معمر. وفي (٢/٢٧٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، والبخاري (٤/١٩٩) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٦/٤٢) قال: حدثني عبد الله بن محمد قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. ومسلم (٧/٩٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الأعلي. عن معمر (ح) وحدثنيه محمد بن رافع، قال: حدثنا عبد الرزاق. قال: أخبرنا معمر (ح) وحدثني عبد الله بن عبد الرحمن الدارمي. قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nكلاهما - معمر، وشعيب -عن الزهري. قال: حدثني سعيد بن المسيب، فذكره.\nوعن الأعرج عن أبي هريرة، ﵁. قال: قال النبي -ﷺ-: «كل بني آدم يطعن الشيطان في جنبيه بإصبعه حين يولد، غير عيسى بن مريم ذهب يطعن فطعن في الحجاب» .\nوفي رواية سفيان: «ما من مولود إلا يطعن الشيطان في نغض كتفه، إلا عيسى وأمه فإن الملائكة حفت بهما. واقرؤوا إن شئتم: وإني أعيذها بك وذريتها من الشيطان الرجيم» .\nأخرجه الحميدي (١٠٤٢) قال: حدثنا سفيان. وأحمد (٢/٥٢٣) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا المغيرة، والبخاري (٤/١٥١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nثلاثتهم - سفيان، والمغيرة بن عبد الرحمن، وشعيب - عن أبي الزناد، عن الأعرج، فذكره.\nوعن عجلان مولى المشمعل، عن أبي هريرة، عن النبي -ﷺ- قال: «كل مولود من بني آدم يمسه الشيطان بإصبعه، إلا مريم ابنة عمران وابنها عيسى ﵉» ..\nثلاثتهم - إسماعيل، ويزيد، وهاشم - عن ابن أبي ذئب، عن عجلان مولى المشمعل، فذكره.\nوعن عبد الرحمن بن يعقوب، عن أبي هريرة، أن النبي -ﷺ- قال: «كل إنسان تلده أمه يلكزه الشيطان بحضنيه، إلا ملكان من مريم وابنها ألم تروا إلى الصبي حين يسقط كيف يصرخ؟. قالوا: بلى، يا رسول الله. قال: فذاك حين يلكزه الشيطان بحضنيه» .\nأخرجه أحمد (٢/٣٦٨) قال: حدثنا هيثم. قال: حدثنا حفص بن ميسرة عن العلاء، بن عبد الرحمن، عن أبيه، فذكره.\nوعن أبي يونس سليم مولى أبي هريرة، عن أبي هريرة، عن رسول الله -ﷺ-، أنه قال: «كل بني آدم يمسه الشيطان يوم ولدته أمه، إلا مريم وابنها» .\nأخرجه مسلم (٧/٩٧) قال: حدثني أبو الطاهر. قال: أخبرنا ابن وهب قال: حدثني عمرو بن الحارث، أن أبا يونس سليمان مولى أبي هريرة حدثه، فذكره.","vol":"8","page":521},{"text":"٦٣٢٠ - (ت) أبو هريرة - ﵁ - قال: «يُلَقَّى عيسى حُجَّتهُ، لَقَّاه الله في قوله: ﴿وَإِذْ قَالَ اللهُ يَا عِيسى ابنَ مريمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُوني وَأُمِّيَ إِلهَيْنِ مِنْ دُونِ اللهِ﴾ قال أبو هريرة عن النبي - ﷺ-: فَلَقَّاهُ الله ﴿سُبْحَانَكَ مَا يكونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ...﴾ الآية كُلُّها [المائدة: ١١٦]» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٦٤) في التفسير، باب ومن سورة المائدة، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح: أخرجه الترمذي (٣٠٦٢) .والنسائي في الكبرى ٠ تحفة الأشراف (١٠/١٣٥٣١) عن زكريا بن يحيى.\nكلاهما- الترمذي،وزكريا بن يحيى - عن محمد بن أبي عمر. قال:حدثنا سفيان بن عيينة، عن عمرو بن دينار،عن طاووس، فذكره.","vol":"8","page":523},{"text":"٦٣٢١ - (خ م د) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «أنا أَوْلَى الناس بابن مريم في الدنيا والآخرة، ليس بيني وبينه نَبِيّ، والأنبياءُ إخْوَةٌ، أبناءُ عَلات، أُمَّهَاتُهم شَتَّى، ودِينُهم واحد» . ⦗٥٢٤⦘ أخرجه البخاري ومسلم، وأخرجه أبو داود أخصر من هذا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبناء عَلاّت): إذا كان الإخوة لأب واحد، وأمهاتٍ شتى كانوا أبناء عَلات، وإذا كانوا لأم واحدة وآباء شتى، فهم أبناء أخياف، وإذا كان لأب واحد، وأم واحدة، فهم أعيان.\n_________\n(١) رواه البخاري ٦ / ٣٥٣ و٣٥٤ في الأنبياء، باب قول الله تعالى: ﴿واذكر في الكتاب مريم إذ انتبذت من أهلها مكانًا شرقيًا﴾، ومسلم رقم (٢٣٦٥) في الفضائل، باب فضل عيسى ﷺ، وأبو داود رقم (٤٦٧٥) في السنة، باب التخيير بين الأنبياء ﵈.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٨٢) قال: حدثنا سريج. والبخاري (٤/٢٠٣) قال: حدثنا محمد بن سنان.\nكلاما -سريج، ومحمد بن سنان - عن فليح بن سليمان، قال: حدثنا هلال بن علي، عن عبد الرحمن بن أبي عمرة، فذكره","vol":"8","page":523},{"text":"<span data-type=\"title\" id=toc-1373>الخَضِر [﵇]</span>\n٦٣٢٢ - (خ ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إنما سُمي الخَضِرَ، لأنه جلس على فَرْوَة بَيْضاءَ، فإذا هي تَهْتَزُّ من خَلْفِه خضراءَ» أخرجه البخاري والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فروة) الفروة: قِطْعة نبات مجتمعة يابسة.\n_________\n(١) رواه البخاري ٦ / ٣٠٩ في الأنبياء، باب حديث الخضر مع موسى ﵉، والترمذي رقم (٣١٥٠) في التفسير، باب ومن سورة الكهف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢١) قال:حدثني يحيى بن آدم. قال:حدثنا ابن مبارك. وفي (٢/٣١٨) قال:حدثنا عبد الرزاق بن همام. والبخاري (٤/١٩٠) قال: حدثنا محمد بن سعيد بن الأصبهاني. قال: أخبرنا ابن المبارك. والترمذي (٣١٥١) قال:حدثنا يحيى بن موسى. قال:حدثنا عبد الرزاق.\nكلاهما - ابن المبارك،وعبد الرزاق - عن معمر، عن همام بن منبه، فذكره.","vol":"8","page":524},{"text":"<span data-type=\"title\" id=toc-1374>التَّخْيير بين الأنبياء</span>\n٦٣٢٣ - (د) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تُخَيِّرُوا بين الأنبياء» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٦٨) في السنة، باب في التخيير بين الأنبياء ﵈، وإسناده حسن، وقد تقدم بأتم منه من حديث أبي سعيد الخدري في \" الصحيحين \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه بأتم من هذا.","vol":"8","page":524},{"text":"<span data-type=\"title\" id=toc-1375>الباب الثالث: في فضائل النبي - ﷺ - ومناقبه</span>، وفيه ثمانية أنواع\n<span data-type=\"title\" id=toc-1376>نوعٌ أول</span>\n٦٣٢٤ - (ت) عبد الله بن عباس - ﵄ - قال: «جلس ناس من أصحاب النبيِّ - ﷺ- يتذاكرون، وهم ينتظرون خروجه، قال: فخرج حتى إذا دَنَا منهم سمعهم يتذاكرون، فَسَمِعَ حديثهم، فقال بعضُهم: عَجَبًا! إِن الله ﵎ اتَّخذ من خلقه خليلًا، اتخذ [من] إبراهيم خليلا، وقال آخر: ماذا بأعجب من كلام موسى، كَلَّمه [الله] تكليمًا، وقال آخر: ماذا بأعجب من جَعله عيسى كلمةَ الله وروحَه، وقال آخر: ماذا بأعجب من آدم، اصطفاه الله عليهم.\nزاد رزين: وخلقَه بيده، ونفخ فيه من روحه، وأسجد له ملائكته، ثم اتفقا، فسلَّم رسولُ الله - ﷺ- على أصحابه، وقال: قد سمعتُ كلامكم وعجبكم: إن إِبراهيم خليلُ الله، وهو كذلك، وإن موسى نَجيُّ الله، وهو كذلك، وإن عيسى رُوحُ الله وكلمتُه، وهو كذلك، وإن آدم اصطفاه الله، فهو كذلك، ألا وأنا حبيبُ الله ولا فخر، وأنا حامل لواءِ الحمد يوم القيامة ⦗٥٢٦⦘ ولا فخر، وأنا أكرمُ الأولين والآخرين على الله ولا فخر، وأنا أَوَّلُ شافِع وأول مُشَفَّع يوم القيامة ولا فخر، وأنا أول من يُحرِّك حَلَق الجنة، فيفتح الله لي فيُدخلنيها ومعي فقراءُ المؤمنين ولا فخر» . أخرجه الترمذي نحو ذلك بتقديم وتأخير (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخليل): الصديق، فعيل، من المخاللة: المصادقة، وأصله من الخُلَّة: الصداقة، أو من الخَلَّة: الحاجة، كأن كلّ واحد منهما يَسُدّ خَلّة صاحبه أي: يكفيه فقره وحاجته (*) .\n(النَجِيُّ): المناجي، وهو المسارُّ والمحادِث.\n_________\n(١) رقم (٣٦٢٠) في المناقب، باب رقم (٣)، وفي سنده زمعة بن صالح وهو ضعيف، وقال الترمذي: هذا حديث غريب، أقول: ولبعضه شواهد.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\nينظر في معنى الخلة أيضًا عند الحديث (٦٤٠٥) في هذا الجزء.\n\"الخلة هي أعلى مراتب المحبة، وقد ذكر ابن القيم في مدارج السالكين ٣ / ٢٧: \"مراتب المحبة\" وجعلها عشرة وذكر أن الخلة أعلاها.\nوالخلة هي التي انفرد بها الخليلان محمد وإبراهيم عليهم الصلاة والسلام.\nلكن المؤلف هنا لم يثبت محبة الله وخلته لنبيه إبراهيم ﷺ وهي الأهم والنص جاء لبيانها.\nوالله تعالى يُحِب ويُحَب كما قال تعالى: ﴿يُحِبُّهُمْ وَيُحِبُّونَهُ﴾ (٥٤) سورة المائدة.\nوالله أعلم. \"\n[الشيخ عبد الرحمن بن صالح السديس]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الدارمي (٤٨) . والترمذي (٣٦١٦) قال: حدثنا علي بن نصر بن على.\nكلاهما - الدارمي، وعلي بن نصر - عن عبيد الله بن عبد الحميد، قال: حدثنا زمعة بن صالح، عن سلمة بن وهرام، عن عكرمة، فذكره\nقلت: زمعة بن صالح يضعف في الحديث، قال الترمذي: غريب.","vol":"8","page":525},{"text":"٦٣٢٥ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «أنا سَيِّدُ ولدِ آدمَ يوم القيامة ولا فخر، وبيدي لواءُ الحمد ولا فخر، وما من نبي يومئذ - آدم فمن سواه - إلا تحت لوائي، وأنا أوَّل مَن تَنْشَقُّ عنه الأرضُ ولا فخر» وفي الحديث قصة. أخرجه الترمذي (١)، وقد أخرج الحديث والقصة أيضًا، وهو بطوله مذكور في «كتاب القيامة» من حرف القاف. ⦗٥٢٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَيِّد ولد آدم) قال - ﷺ- في هذا الحديث: «أنا سَيِّد ولد آدم» وقال في ذِكْر يونس ﵇: «لا ينبغي لعبد أن يقول: أنا خير من يونس بن متى» وقال: «لا تفضِّلوني على يونس» ووجه الجمع بينهما: أن قوله: «أنا سيد ولد آدم» إنما هو إخبار عما أكرمه الله تعالى به من الفضل والسُّؤْدُد، وتحدُّثٌ بنعمه الله عنده، وإعلامٌ لأمَّته بذلك ليكون إيمانهم به على حسب ذلك، أما قوله في يونس ﵇، فيحتمل أن يكون أراد بقوله: «لا ينبغي لعبدٍ» أو لأحد، غير نفسه، أو أن يكون عامًا فيه وفي غيره من الناس، فيكون هذا على سبيل الهضم وإظهار التواضع لربه، يقول: لا ينبغي لي أن أقول: أنا خير منه، لأن الفضيلة التي نلتها كرامة من الله وخصوصية منه، لم أنلها من قبل نفسي، ولا بلغتها بقوتي، فليس لي أن أفتخر بها، وإنما يجب [عليَّ] أن أشكر عليها ربي، وإنما خص يونس بالذكر لما قصه الله علينا من شأنه، وما كان من قِلة صبره على أذى قومه، فخرج مغاضبًا، ولم يصبر كما صبر أولو العزم من الرسل.\n_________\n(١) رقم (٣٦١٨) في المناقب، باب رقم (٣)، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٣/٢) قال: حدثنا هشيم. وابن ماجة (٤٣٠٨) قال: حدثنا مجاهد بن موسى، وأبو إسحاق الهروي إبرهيم بن عبد الله بن حاتم قالا: حدثنا هشيم. والترمذي (٣١٤٨ و٣٦١٥) قال: حدثنا ابن أبي عمرو، قال: حدثنا سفيان.\nكلاهما -هشيم، وسفيان - عن علي بن زيد بن جدعان، عن أبي نضرة، فذكره.\n(*) رواية هشيم، والترمذي (٣٦١٥) مختصرة على أوله.\nقلت: أمشي في هذا الحديث الجدعاني والله أعلم.","vol":"8","page":526},{"text":"٦٣٢٦ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «أنا أول الناس خروجًا إِذا بُعِثُوا، وأنا خطيبُهم إذا وَفَدُوا، وأنا مُبَشِّرُهم إِذا أَيِسُوا، ولواءُ الحمدِ يومئذ بيدي، وأنا أَكرمُ ولدِ آدمَ على رَبي، ⦗٥٢٨⦘ ولا فخر» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦١٤) في المناقب، باب رقم (٢) وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٤٩) قال: حدثنا سعيد بن سفيان، عن منصور بن أبي الأسود. والترمذي (٣٦١٠) قال: حدثنا الحسين بن يزيد الكوفي، قال: حدثنا عبد السلام بن حرب.\nكلاهما - منصور، وعبد السلام - عن ليث، هو ابن أبي سليم، عن الربيع، فذكره.","vol":"8","page":527},{"text":"٦٣٢٧ - (ت) أُبيّ بن كعب - ﵁ - عن النبي - ﷺ- قال: «إذا كان يومُ القيامة كنتُ إمامَ النَّبيِّين وخطيبَهم، وصاحبَ شفاعتهم، غيرَ فخر» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦١٧) في المناقب، باب رقم (٣) وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١-أخرجه أحمد (٥/١٣٧) والترمذي (٣٦١٣) قال:حدثنا محمد بن بشار.\nكلاهما - أحمد، ومحمد - قالا:حدثنا أبو عامر،قال:حدثنا زهير بن حرب.\n٢-وأخرجه أحمد (٥/١٣٧)،وعبد بن حميد (١٧١) قالا:حدثنا زكريا بن عدي، وابن ماجة (٤٣١٤) قال: حدثنا إسماعيل بن عبد الله الرقي، وعبد بن حميد (٥/١٣٨) قال: حدثنا هاشم بن الحارث.\nثلاثتهم - زكريا، وإسماعيل،وهاشم، قالوا: حدثنا عبيد الله بن عمرو الرقي.\n٣- وأخرجه أحمد (٥/١٣٧) .وعبد الله بن أحمد (٥/١٣٨) قال:حدثنا عبيد الله عمر القواريري.\nكلاهما - أحمد، وعبيد الله - قالا:حدثنا أبو أحمد الزبيري، قال حدثنا شريك.\nثلاثتهم - زهير،عبيد الله الرقي، وشريك - عن عبد الله بن محمد بن عقيل، عن الطفيل، فذكره.","vol":"8","page":528},{"text":"٦٣٢٨ - (م ت د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «أنا سَيِّدُ ولدِ آدمَ يوم القيامة، وأولُ مَنْ تَنْشَقُّ عنه الأرضُ، وأولُ شافع وأولُ مُشَفَّع» . أخرجه مسلم وأبو داود، ولم يقل أبو داود: «يوم القيامة» .\nوفي رواية الترمذي قال: «أَنا أَولُ من تَنْشَقُّ عنه الأرض فأُكْسَى الحُلّةَ من حُلَل الجنة، ثم أقوم عن يمين العرش، فليس أَحد من الخلائق يقوم ذلك المقام غيري» (١) .\n_________\n(١) رواه مسلم رقم (٢٢٧٨) في الفضائل، باب تفضيل نبينا ﷺ على جميع الخلائق، وأبو داود رقم (٤٧٦٣) في السنة، باب في التخيير بين الأنبياء عليهم الصلاة والسلام، والترمذي رقم (٣٦١٥) في المناقب، باب ما جاء في فضل النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/٥٩) قال:حدثنا الحكم بن موسى أبو صالح. قال:حدثنا هقيل، يعني ابن زياد. وأبو داود (٤٦٧٣) قال:حدثنا عمرو بن عثمان قال:حدثنا الوليد.\nكلاهما - هقل، والوليد بن مسلم - عن الأوزاعي. قال: حدثنا أبو عمار.\nقال: حدثني عبد الله بن فروخ، فذكره.\nقلت: الترمذي: (٣٦١٥) في المناقب.","vol":"8","page":528},{"text":"نوعٌ ثانٍ\n٦٣٢٩ - (خ م س) جابر بن عبد الله - ﵄ - قال: قال ⦗٥٢٩⦘ رسولُ الله - ﷺ-: «أُعطيتُ خمسًا لم يُعْطَهُنَّ أَحد قبلي: كان كلُّ نبيّ يُبْعَثُ إلى قَومِهِ خَاصَّة، وبعثتُ إلى كُلِّ أَحمرَ وأَسودَ، وأُحِلَّتْ لِيَ الغنائمُ، ولم تَحِلَّ لأحد قبلي، وجُعِلَتْ لِيَ الأرضُ طَيِّبَة وطَهورًا ومسجدًا، فَأيُّما رَجُل أدركَتْهُ الصلاة صلّى حيث كان، ونُصِرْتُ بالرعب على العدوِّ بين يَدَيْ مَسِيرةِ شَهْر، وأُعطيتُ الشفاعةَ» .\nوفي رواية: «أُعطيتُ خَمْسًا لم يُعْطَهُنَّ أحد من الأنبياء قبلي: نُصِرْتُ بالرُّعبِ مسيرةَ شهر، وجُعلتْ ليَ الأرضُ مسجدًا وطَهورًا، فأَيُّمَا رَجُل من أُمَّتي أدركته الصلاة فليصلّ، وأحِلّت ليَ الغنائمُ، ولم تَحِلَّ لأحد قبلي، وأُعْطِيتُ الشفاعةَ، وكان النبيُّ يبعثُ إلى قومه خاصة، وبعثت إِلى الناس عامة» . أخرجه البخاري ومسلم، وأخرج النسائي نحو الثانية، ولم يذكر فيها «من الأنبياء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحمر وأسود): أراد بالأسود والأحمر: جمع العالم، فالأسود: ⦗٥٣٠⦘ معروف، وهم الحُبْوش والزُّنوج وغيرهم، والأحمر: هو الأبيض، والعرب تسمي الأبيض أحمر.\n(الطَّهور) بفتح الطاء: ما يُتَطَهَّرُ به من الماء والتراب.\n_________\n(١) رواه البخاري ١ / ٣٦٩ و٣٧٠ في التيمم، باب التيمم، وفي المساجد، باب قول النبي ﷺ: \" جعلت لي الأرض مسجدًا وطهورًا \"، وفي الجهاد، باب قول النبي ﷺ: \" أحلت لكم الغنائم \"، ومسلم رقم (٥٢١) في المساجد في فاتحته، والنسائي ١ / ٢١٠ و٢١١ في الغسل، باب التيمم بالصعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٠٤) وعبد بن حميد (١١٤٥) قال: حدثني محمد بن أبي شيبة. والدارمي (١٣٩٦) قال: أخبرنا يحيى بن حسان. والبخاري (١/٩١و١١٩ و(٤. /١٠٤) قال: حدثنا محمد بن سنان. وفي (١/٩١) قال: حدثني سعيد بن النضر. ومسلم (٢/٦٣) قال: حدثنا يحيى بن يحيي، (ح) وحدثنا أبو بكر بن أبي شيبة. والنسائي (١/٢٠٩و ٢/٥٦) قال: أخبرنا الحسن بن إسماعيل بن سليمان.\nسبعتهم - أحمد، وابن أبي شيبة، ويحيى بن حسان، ومحمد بن بن سنان، وسعيد بن النضر، ويحيى بن يحيى، والحسن - عن هشيم، قال: أخبرنا سيار أبو الحكم، قال: حدثنا يزيد بن صهيب الفقير، فذكره.","vol":"8","page":528},{"text":"٦٣٣٠ - (خ م ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «بُعِثْتُ بجوامع الكلم، ونُصِرْتُ بالرُّعْبِ، وبينا أنا نائم رأيتُني أُتِيتُ بمفاتيح خزائن الأرض، فَوُضِعَتْ فِي يَديَّ» قال أبو هريرة: «فقد ذهبَ رسولُ الله - ﷺ- وأنتم تَنْتثِلونها»\nقال البخاري: بلغني أن جوامع الكلم: أن الله ﷿ يَجْمَعُ له الأُمورَ الكثيرةَ التي كانت تُكْتَبُ في الكتب قَبْلَهُ في الأمرِ الواحدِ أو الاثنين. أخرجه البخاري ومسلم.\nوللبخاري قال: قال رسولُ الله - ﷺ-: «أُعْطِيتُ مفاتيحَ الكلم، ونُصِرْتُ بالرُّعْبِ، وبينا أَنا نائم البارحةَ، إِذ أُوتِيتُ بمفاتيح خزائن الأرض، حتى وُضِعَتْ في يَديَّ. قال أبو هريرة: فذهب رسولُ الله - ﷺ- وأَنتم تَنْتَقِلُونَها - وفي رواية -: تَلْغَثُونَها، أَو تَرْغَثُونها، أو كلمة تشبهها- وفي نسخة: تلعبون بها» .\nولمسلم: أن رسولَ الله - ﷺ- قال: «فُضّلتُ على الأنبياء بسِتّ: أُعْطِيتُ جَوَامعَ الكَلِم، ونُصْرتُ بالرُّعْب، وأُحِلّت ليَ الغنائمُ، وجعلت لي الأرضُ طَهورًا ومسجدًا، وأُرسِلْتُ إلى الخلق كَافَّة، وخُتِم بيَ النَّبيُّونَ» ⦗٥٣١⦘\nوله في أخرى قال: «نُصِرْتُ بالرُّعْب، وأُوتيتُ جوامع الكلم» .\nوله في أخرى قال: «نُصِرْتُ بالرُّعْبِ على العَدُوِّ، وأوتيتُ جوامع الكلم، وبينا أنا نائم أُوتيتُ بمفاتيح خزائن الأرض، فَوُضِعَتْ في يديَّ» .\nوأخرج الترمذي رواية مسلم الأولى، وأخرج النسائي رواية البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُصِرْت بالرعب) الرُّعب: الفزع والخوف، وذلك: أن أعداء النبي - ﷺ- كان قد أوقع الله في قلوبهم الرعب، فإذا كان بينه وبينهم مسيرة شهرٍ هابوه وفزعوا منه، فلا يقدمون على لقائه.\n(جوامع الكلم): أراد به القرآن: جمع الله بلطفه الألفاظ اليسيرة منه معاني كثيرة، وكذلك ألفاظه - ﷺ- كانت قليلة الألفاظ، كثيرة المعاني.\n(ومفاتيح الكلم) المفاتيح: كلُّ ما يتوصل به إلى استخراج المغلقات ⦗٥٣٢⦘ التي يتعذَّرُ الوصول إليها، فأخبر ﵇ أنه أُوتِيَ مفاتيح الكلم، وهو ما سَهَّل الله عليه من الوصُول إلى غوامِضِ المعاني، وبدائع الحكم التي أُغلِقَت على غيره وتعذَّرَتْ.\nوقوله (مفاتيح خزائن الأرض): أراد به ما سَهَّل الله تعالى له ولأُمَّته من استخراج الممتنعات وافتتاح البلاد المتعذِّرات، ومن كان في يده مفاتيح شيء سَهَّلَ الله عليه الوصول إليه.\n(تنتثلونها) الانتثال: نثر الشيء، يقال: نَثَلْتُ كِنانتي: إذا استخرجت ما فيها جميعه ونثرتَه، والمراد: أنكم تأخذونها جميعًا.\n(ترغثونها) الرَّغْث: الرَّضْع: رَغَثَ الجَدْي أمَّه: أي رَضَعها، وأرغثتِ النعجة ولدها: أرضَعَتْه.\n_________\n(١) رواه البخاري ٦ / ٩٠ في الجهاد، باب قول النبي ﷺ: \" نصرت بالرعب مسيرة شهر \"، وفي التعبير، باب رؤيا الليل، وباب المفاتيح في اليد، وفي الاعتصام، باب قول النبي ﷺ: \" بعثت بجوامع الكلم \"، ومسلم رقم (٥٢٣) في المساجد في فاتحته، والترمذي رقم (١٥٥٣) في السير، باب ما جاء في الغنيمة، والنسائي ٦ / ٣ و٤ في الجهاد، باب وجوب الجهاد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٨) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. ومسلم «٢/٦٤) قال: حدثنا حاجب بن الوليد. قال حدثنا محمد بن حرب عن الزبيدي (ح) وحدثنا محمد بن رافع وعبد بن حميد. قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر. والنسائي (٦/٤) قال: أخبرنا كثير بن عبيد. قال حدثنا محمد بن حرب، عن الزبيدي.\nكلاهما - معمر، ومحمد بن الوليد الزبيدي - عن الزهري. قال: أخبرني سعيد بن المسيب وأبو سلمة بن عبد الرحمن، فذكراه.\n(*) وأخرجه أحمد (٢/٢٦٤) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم وفي (٢/٤٥٥) قال: حدثنا حجاج. قال: حدثنا ليث. قال حدثني عقيل بن خالد، والبخاري (٤/٦٥) قال: حدثنا يحيى بن كير. قال: حدثنا الليث، عن عقيل. وفي (٩/٤٧) قال: حدثنا سعيد بن عفير. قال: حدثنا الليث. قال: حدثني عقيل. وفي (٩/١٣) قال: حدثني يونس. والنسائي (٦/٣) قال: أخبرنا محمد بن عبد الأعلي. قال: حدثنا معتمر. قال: سمعت معمر. (ح) وأنبأنا أحمد بن عمرو بن السرح والحارث بن مسكين - قراءة عليه وأنا أسمع - قالا: حدثنا ابن وهب، عن يونس.\nثلاثتهم - إبراهيم بن سعد، وعقيل بن خالد، ويونس بن يزيد - عن ابن شهاب الزهري، عن سعيد بن المسيب، عن أبي هريرة، فذكره. ليس فيه، أبو سلمة بن عبد الرحمن.\n(*) أخرجه أحمد (٢/٢٥٠و٤٤٢) قال حدثنا عبدة بن سليمان. قال: حدثنا محمد بن عمرو. وفي (٢/٥٠١) قال: حدثنا يزيد قال: أخبرنا محمد بن عمرو، والنسائي (٦/٤) قال: أخبرنا هارون بن سعيد، قال خالد بن نزار. قال: أخبرنا القاسم بن مبرور، عن يونس، عن ابن شهاب.\nكلاهما - محمد بن عمرو، وابن شهاب - عن أبي سلمة، عن أبي هريرة، فذكره. ليس فيه: (سعيد بن المسيب) .\n(*) الروايات مطولة ومختصرة، وأثبتنا لفظ محمد بن الوليد بن الزبيدي، عن الزهري، عند النسائي (٦/٤) .\n(*) زاد محمد بن عمرو: «وجعلت لي الأرض مسجدا وطهورا ...» .\nأخرجه البخاري (٩/٤٣) قال: حدثنا أحمد بن المقدام العجلي. قال: حدثنا محمد بن عبد الرحمن الطفاوي، قال: حدثنا أيوب، عن محمد فذكره.","vol":"8","page":530},{"text":"٦٣٣١ - (م) حذيفة بن اليمان - ﵁ - قال: قال رسولُ الله - ﷺ-: «فُضِّلْنا على الناس بثلاث: جُعلتْ صفوفُنا كصفوف الملائكة، وجُعِلتْ لنا الأرضُ كُلُّها مسجدًا، وجعلتْ تُرْبَتُها لنا طَهورًا إذا لم نجد الماء ...» وذكر خصلة أخرى، كذا في الكتاب. أخرجه مسلم (١) .\n_________\n(١) رقم (٥٢٢) في المساجد في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرحه أحمد (٥/٣٨٣) قال:حدثنا أبو معاوية. ومسلم (٢/٦٣) قال:حدثنا أبو بكر بن أبي شيبة، قال:حدثنا محمد بن فضيل. وفي (٢/٦٤) قال: حدثنا أبو كريب محمد بن العلاء. قال: أخبرنا ابن أبي زائدة. والنسائي في فضائل القرآن (٤٧) قال:أخبرنا عمرو بن منصور، قال:حدثنا آدم بن أبي إياس. قال:حدثنا أبو عوانة. وابن خزيمة (٢٦٣) قال:حدثنا سلم بن جنادة القرشي، قال:حدثنا أبو معاوية. وفي (٢٦٤) قال: حدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد،قال:حدثنا ابن فضيل.\nأربعتهم - أبو معاوية،ومحمد بن فضيل، ويحيى بن زكريا بن أبي زائدة، وأبو عوانة - عن أبي مالك الأشعبي،عن ربعي بن حراش، فذكره.","vol":"8","page":532},{"text":"٦٣٣٢ - (ت) أبو أمامة الباهلي - ﵁ - أن النبيَّ - ﷺ- قال: ⦗٥٣٣⦘ «إنَّ الله فَضَّلني على الأنبياء - أو قال: أُمَّتي على الأمم - وأحَلَّ لنا الغنائمَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٥٣) في السير، باب ما جاء في الغنيمة، وهو حديث حسن، وقال الترمذي: وفي الباب عن علي وأبي ذر وعبد الله بن عمرو وأبي موسى وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح: «فضلني ربي على الأنبياء عليهم الصلاة والسلام. أو قال: علي الأمم بأربع، قال: أرسلت إلى الناس كافة، وجعلت الأرض كلها لي ولأمتي مسجدا وطهوررا، فأينما أدركت رجلا من أمتي الصلاة فعنده مسجده، وعنده طهوره، ونصرت بالرعب مسيرة شهر يقذفه في قلوب أعدائي، وأحل لنا الغنائم» .\nأخرجه أحمد (٥/٢٤٨) قال: حدثنا محمد بن أبي عدي. وفي (٥/٢٥٦) قال: حدثنا يزيد. والترمذي (١٥٥٣) قال: حدثنا محمد بن عبيد المحاربي، قال: حدثنا أسباط بن محمد.\nثلاثتهم - ابن أبي عدي، ويزيد، وأسباط- عن سليمان التيمي، عن سيار، فذكره.\n(*) رواية أسباط مختصرة على الغنائم.","vol":"8","page":532},{"text":"٦٣٣٣ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما من نبيّ من الأنبياء إلا أُعْطِيَ من الآياتِ ما مثلُه آمَن عليه البشر، وإنَّما كان الذي أُوتيتُه وَحْيًا أوْحَاهُ الله إِليَّ، فأرجو أن أَكون أكثرَهم تابعًا يوم القيامة» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آمنَ عليه البشر) أي: آمنوا عند معاينة ما آتاه الله من الآيات والمعجزات والدلائل الواضحات، أراد إعجاز القرآن الذي خص به رسول الله - ﷺ-، وإن كان كل نبي من الأنبياء قد أوتي من المعجزات ما يوجب على البشر الإيمان به.\n(وحيًا أوحاه الله) ولكنه أراد بالوحي: القرآن، فإنه ليس شيء من كتب [الله] المنزلة كان معجزًا إلا القرآن.\n_________\n(١) رواه البخاري ٩ / ٥ و٦ في فضائل القرآن، باب كيف نزول الوحي وأول ما نزل، وفي الاعتصام، باب قول النبي ﷺ: \" بعثت بجوامع الكلم \"، ومسلم رقم (١٥٢) في الإيمان، باب وجوب الإيمان برسالة نبينا محمد ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٤١) قال:حدثنا يونس. وحجاج. وفي (٢/٤٥١) قال حدثنا حجاج. والبخاري (٦/٢٢٤) قال:حدثنا عبد الله بن يوسف. وفي (١٣٩) قال:حدثنا عبد العزيز بن عبد الله. ومسلم (١/٩٢) قال:حدثنا قتيبة بن سعيد، والنسائي في فضائل القرآن (٢) قال: أخبرنا قتيبة بن سعيد. خمستهم - يونس، وحجاج، وعبد الله بن يوسف، وعبد العزيز بن عبد الله، وقتيبة- قالوا: حدثنا الليث، عن سعيد بن أبي سعيد المقبري،عن أبيه، فذكره.","vol":"8","page":533},{"text":"٦٣٣٤ - (د) عبد الله بن عباس - ﵄ – قال: «أُوتِيَ ⦗٥٣٤⦘ رسولُ الله - ﷺ- سبعًا من المثاني الطُّوَلِ، وأُوتيَ موسى ﵇ سِتًّا، فلما أَلْقَى الأَلْوَاحَ رُفِعَتْ ثِنْتَانِ وبقين أربع» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٤٥٩) في الصلاة، باب من قال: فاتحة الكتاب هي من الطول، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"8","page":533},{"text":"٦٣٣٥ - (خ) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «جُعِلَ رِزْقي تحت ظِلِّ رُمْحِي، وجُعِلَ الذِّلَّةُ والصَّغَارُ على مَن خالف أمري» أخرجه البخاري في ترجمة باب (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّغَار): الذُّل والهوان.\n_________\n(١) تعليقًا ٦ / ٧٢ في الجهاد، باب ما قيل في الرماح، قال الحافظ في \" الفتح \": هو طرف من حديث أخرجه أحمد من طريق أبي منيب الجرشي، عن ابن عمر بلفظ \" بعثت بين يدي الساعة مع السيف، وجعل رزقي تحت ظل رمحي، وجعلت الذلة والصغار على من خالف أمري، ومن تشبه بقوم فهو منهم \"، وإسناده حسن، وله شاهد مرسل بإسناد حسن أخرجه ابن أبي شيبة من طريق الأوزاعي عن سعيد بن جبلة عن النبي ﷺ ... بتمامه، وللحافظ ابن رجب الحنبلي رسالة في شرح هذا الحديث بعنوان \" الحكم الجديرة بالإذاعة من قول النبي ﷺ: \" بعثت بالسيف بين يدي الساعة \" \" فارجع إليها، فإنها قيمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":534},{"text":"<span data-type=\"title\" id=toc-1378>نوعٌ ثالث</span>\n٦٣٣٦ - (خ) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «بُعِثْتُ من خير قُرون بني آدم قَرْنًا فَقَرْنًا، حتى كنتُ من القرن الذي كنتُ منه» أخرجه البخاري (١) . ⦗٥٣٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القرون): جمع قرن، وهو الأُمَّة في عصر من الأعصار، كلما انقضى عصر سُمّي أهله قرنًا، سواء طال أو قصر.\n_________\n(١) ٦ / ٤١٨ في الأنبياء، باب صفة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٣) قال: حدثنا سليمان قال: أنبأنا إسماعيل. وفي (٢/٤١٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن بن محمد بن عبد القاري من قبيلة يقال لها: قارة من الأنصار. ونزل الإسكندرية بلد بباب مصر فقيل له: الإسكندراني، والبخاري (٤/٢٢٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب بن عبد الرحمن.\nكلاهما- إسماعيل، ويعقوب - عن عمرو بن أبي عمرو، عن سعيد بن المقبري، فذكره.","vol":"8","page":534},{"text":"٦٣٣٧ - (م ت) واثلة بن الأسقع - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن الله اصطفى كِنَانَةَ من وَلَد إِسماعيل، واصطفى قريشًا من كنانة، واصطفى من قريش بني هاشم، واصطفاني من بني هاشم» أخرجه مسلم والترمذي.\nوللترمذي في أخرى «إن الله اصطفى من ولد إبراهيم إسماعيل، واصطفى من ولد إسماعيل بني كنانة ...» وذكر الباقي (١) .\n_________\n(١) رواه مسلم رقم (٢٢٧٦) في الفضائل، باب فضل نسب النبي ﷺ وتسليم الحجر عليه قبل النبوة، والترمذي رقم (٣٦٠٩) و(٣٦١٢) في المناقب، باب ما جاء في فضل النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٠٧) قال:حدثنا أبو المغيرة. وفي (٤/١٠٧) قال: حدثنا محمد بن مصعب. ومسلم (٧/٥٨) قال:حدثنا محمد بن مهران الرازي ومحمد بن عبد الرحمن بن سهم. جميعا عن الوليد. والترمذي (٣٦٠٥) قال:حدثنا خلاد بن أسلم. قال: حدثنا محمد بن مصعب. وفي (٦/٣٦٠) قال حدثنا محمد بن إسماعيل. قال:حدثنا سليمان بن عبد الرحمن الدمشقي حدثنا الوليد بن مسلم. ثلاثتهم - أبو المغيرة، ومحمد بن مصعب،والوليد - قالوا:حدثنا الأوزاعي،عن شداد أبي عمار، فذكره.","vol":"8","page":535},{"text":"٦٣٣٨ - (ت) العباس بن عبد المطلب - ﵁ - قال: قلتُ: «يا رسولَ الله، إنَّ قريشًا جلسوا فتذاكروا أحْسَابَهم بينهم، فجعلوا مَثَلَكَ كمَثل نَخْلة في كَبْوة من الأرض، فقال رسولُ الله - ﷺ-: إِن الله خلق الخلق، فجعلني من خير فِرَقِهم، وخَيْرِ الفريقين، ثم خَيْرِ القبائل، فجعلني في خير قبيلة، ثم خَيْرِ البيوتِ، فجعلني في خير بيوتهم، فأنا خيرُهم نَفْسًا وخيرُهم بيتًا» أخرجه الترمذي (١) . ⦗٥٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كبوة من الأرض) قال الهروي في كتابه: قال شِمرٌ: لم نسمع الكبوة، ولكنَّا سمعنا الكُبَى والكُبَةَ، وهما الكُناسة والتراب الذي يكنس من البيت، وقال غير شِمر: الكُبَة من الأسماء الناقصة، أصلها: الكَبْوة، وهي المزْبَلة، مثل قُلَة وثُبَة. أصلها: قُلْوة، وثُبوة، وقال أبو بكر: الكُبَى: جمع كُبَة، وهي البعْر، ويقال: المزبلة، وقيل في جمعها: كُبُون، مثل لُغة ولُغُون، انتهى كلام الهروي. وقال الزمخشري: الكُبَى: الكُناسة وجمعها: أكباء، والكُبة - بوزن قُلَة وظُبَة - قال: وقال أصحاب الفَرَّاء: الكُبَة: المزبلة، وجمعها: كُبُون، كقُلُون، وأصلها: كبوة، من كبوتُ البيت: إذا كنستَه، وعلى الأصل جاء الحديث، إلا أن المحدّث لم يضبط الكلمة، فجعلها كَبْوة - بفتح الكاف - فإن صحت الرواية، فوجهها أن تطلق الكبوة - وهي الكَسْحة، والمرة الواحدة من الكنس - على الكُناسة والكُسَاحة، انتهى كلام الزمخشري.\n_________\n(١) رقم (٣٦١٠) في المناقب، باب ما جاء في فضل النبي ﷺ، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\nأخرجه أحمد (١/٢١٠) (١٧٨٨) قال: حدثنا أبو نعيم، عن سفيان، عن يزيد بن أبي زياد، وعن عبد الله بن الحارث بن نوفل، عن المطلب بن أبي وداعة، فذكره.\n(*) أخرجه الترمذي (٣٦٠٧) قال: حدثنا يوسف بن موسى البغدادي، قال: حدثنا عبيد الله بن موسى، عن إسماعيل بن أبي خالد، عن يزيد بن أبي زايد عن عبد الله بن الحارث، عن العباس بن عبد المطلب، فذكره (ليس فيه المطلب ابن أبي وداعة) .","vol":"8","page":535},{"text":"٦٣٣٩ - (ت) المطلب بن أبي وداعة - ﵁ - قال: «جاء العباسُ إلى رسولِ الله - ﷺ-، وكأنه سمع شيئًا، فقام النبيُّ - ﷺ- على المنبر، فقال: من أنا؟ فقالوا: أنتَ رسولُ الله، قال: أنا محمدُ بنُ عبد الله بن عبد المطلب، إن الله خلق الخلق، فجعلني في خيرهم، ثم جعلهم فِرقتين، فجعلني ⦗٥٣٧⦘ في خيرِهِم فِرقة، ثم جعلهم قبائلَ، فجعلني في خيرهم قبيلة، ثم جعلهم بُيوتًا، فجعلني في خيرهم بيتًا، وخيرِهِم نَفْسًَا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦١١) في المناقب، باب ما جاء في فضل النبي ﷺ، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: راجع تخريج الحديث السابق.","vol":"8","page":536},{"text":"<span data-type=\"title\" id=toc-1379>نوعٌ رابع</span>\n٦٣٤٠ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «إن مَثَلي وَمَثَلَ الأنبياءِ من قبلي، كمثل رجل بنى بُنْيانًا فَأحْسَنَه وأَجْمَلَه، إلا موضعَ لَبِنَة من زاوية من زواياه، فجعل الناسُ يطوفون به، ويَعْجَبون له، ويقولون: هلا وُضِعَتْ هذه اللَّبِنَةُ؟ قال: فأنا اللَّبِنَةُ وأنا خَاتَم النَّبيِّين» وقد رواه أبو صالح أيضًا عن أبي سعيد الخدري. أخرجه البخاري ومسلم.\nولمسلم بنحوه إلى قوله «فكنتُ أنا اللَّبِنةَ» .\nوفي أخرى له «مثلي ومثلُ الأنبياء قبلي كمثلِ رجل ابْتَنى بيوتًا فَأحْسَنها وأجملها وأكملها، إلا موضعَ لَبِنَة من زاوية من زواياها، فجعل الناسُ يطوفون ويُعْجِبُهم البنيان، فيقولون: ألا وَضَعْتَ هاهنا لبنة فَيَتِمَّ بنيانُك؟ فقال محمد - ﷺ-: فكنتُ أنا اللَّبنةَ» (١) .\n_________\n(١) رواه البخاري ٦ / ٤٠٨ في الأنبياء، باب خاتم النبيين ﷺ، ومسلم رقم (٢٢٨٦) في الفضائل، باب ذكر كونه ﷺ خاتم النبيين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٩٨) قال:حدثنا سليمان بن داود،والبخاري (٤/٢٢٦) قال:حدثنا قتيبة بن سعيد. ومسلم (٧/٦٤) قال:حدثنا يحيى بن أيوب وقتيبة وابن حجر والنسائي في الكبرى (تحفة الأشراف) (٩/١٢٨١٧) عن علي بن حجر.\nأربعتهم - سليمان، وقتيبة،ويحيى، وعلي بن حجر - عن إسماعيل بن جعفر، عن عبد الله بن دينار، عن أبي صالح السمان،فذكره.\nوالرواية الثانية:\nأخرجها الحميدي (١٠٣٧) .وأحمد (٢/٢٤٤) ومسلم (٧/٦٤) قال: حدثنا عمرو بن محمد الناقد.\nثلاثتهم -الحميدي،وأحمد، وعمرو - عن سفيان بن عيينة، عن أبي الزناد،عن الأعرج، فذكره.","vol":"8","page":537},{"text":"٦٣٤١ - (خ م ت) جابر بن عبد الله - ﵄ - قال: قال النبيُّ - ﷺ-: «مثلي ومثلُ الأنبياء كرجل بنى دارًا فأكملها وأحسنها، إلا مَوْضِعَ لَبِنَة، وجعل الناسُ يدخلونها ويَعْجَبُون، ويقولون: لولا موضعُ تلك اللَّبِنَةِ» أخرجه البخاري والترمذي.\nوزاد مسلم في حديثه قال: قال رسولُ الله - ﷺ-: «فأنا موضع اللَّبِنَةِ جِئْتُ فختمتُ الأنبياءَ» (١) .\n_________\n(١) رواه البخاري ٦ / ٤٠٧ في الأنبياء، باب خاتم النبيين ﷺ، ومسلم رقم (٢٢٨٧) في الفضائل، باب كونه ﷺ خاتم النبيين، والترمذي رقم (٢٨٦٦) في الأمثال، باب ما جاء في مثل النبي ﷺ والأنبياء قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٦١) قال:حدثنا عفان. والبخاري (٤/٢٢٦) قال:حدثنا محمد بن سنان. ومسلم (٧/٦٥) قال:حدثنا أبو بكر بن أبي شيبة قال:حدثنا عفان (ح) وحدثنيه محمد بن حاتم، قال: حدثنا ابن مهدي. والترمذي (٢٨٦٢) قال:حدثنا محمد بن إسماعيل، قال:حدثنا محمد بن سنان.\nثلاثتهم ٠ عفان، وابن سنان، وابن مهدي - قالوا:حدثنا سليم بن حيان قال: حدثنا سعيد بن ميناء، فذكره.","vol":"8","page":538},{"text":"٦٣٤٢ - (ت) أبي بن كعب - ﵁ - أن رسولَ الله - ﷺ- قال: «مثلي في النبيين، كمثل رجل بنى دارًا، فأحسنها وأكملها وأجملها، وترك [منها] موضع لَبِنة، فجعل الناس يطوفون بالبناء ويعجَبون منه ويقولون: لو تَمَّ موضعُ تلك اللبنة، وأنا في النبيين موضع تلك اللبنة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦١٧) في المناقب، باب رسول الله ﷺ خاتم النبيين، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وهو بمعنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/١٣٦) قال:حدثنا عبد الرحمن بن مهدي،وأبو عامر. وعبد بن حميد (١٧٢) قال: حدثني موسى بن مسعود. والترمذي (٣٦١٣) قال:ثنا محمد بن بشار،قال: ثنا أبو عامر ثلاثتهم عن زهير بن محمد.\n٢-وأخرجه عبد الله بن أحمد (٥/١٣٧) قال:حدثنا سعيد بن الأشعث، قال:أخبرنا سعيد بن سلمة. كلاهما - زهير، وسعيد - عن عبد الله بن محمد بن عقيل، عن الطفيل، فذكره.","vol":"8","page":538},{"text":"٦٣٤٣ - (م) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «مثلي ومثلُ النبيين ...» فذكر نحوه. ⦗٥٣٩⦘ أخرجه مسلم (١)، هكذا أدرجه على حديث قبله، والذي قبله: هو حديث أبي هريرة، وقد تقدَّم ذِكره (٢) .\nقال الحميديُّ: وقد بيَّن ذلك أبو بكر البرقاني، وأبو مسعود الدمشقي - يعني رواية أبي سعيد - قال: قال رسولُ الله - ﷺ-: «مثلي ومثلُ النبيين كمثل رجل بنى دارًا، فأتمها، إِلا لَبِنة، فجئتُ أنا فأتممت تلك اللبنة» وحديثُ أبي هريرة الذي أدرج مسلم عليه أتمُّ من هذا، وأكثرُ لفظًا ومعنى.\n_________\n(١) رقم (٢٢٨٦) في الفضائل، باب ذكر كونه ﷺ خاتم النبيين.\n(٢) تقدم حديث أبي هريرة رقم (٦٣٤٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٩) . ومسلم (٧/٦٥) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب.\nثلاثتهم - أحمد، ابن أبي شيبة، وأبو كريب - قالوا: حدثنا أبو معاوية، قال: حدثنا الأعمش. عن أبي صالح، فذكره.","vol":"8","page":538},{"text":"<span data-type=\"title\" id=toc-1380>نوعٌ خامس</span>\n٦٣٤٤ - (م) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ- «آتي بابَ الجنة يوم القيامة فَأَسْتَفْتِحُ، فيقول الخازنُ: من أنتَ؟ فأقول: محمد، فيقولُ: بك أُمِرْتُ أن لا أفْتَحَ لأحد قبلك» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٩٧) في الإيمان، باب قول النبي ﷺ: أنا أول الناس يشفع في الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٦)، وعبد بن حميد (١٢٧١) ومسلم (١/١٣٠) قال:حدثني عمرو الناقد وزهير بن حرب.\nأربعتهم - أحمد،وعبد،والناقد، وزهير- قالوا:حدثنا هاشم بن القاسم، قال:حدثنا سليمان بن المغيرة، عن ثابت، فذكره.","vol":"8","page":539},{"text":"٦٣٤٥ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ- «سَلُوا الله ليَ الوَسِيلةَ، قالوا: يا رسولَ الله، وما الوسيلةُ؟ قال: أعلى درجة في الجنة، لا ينالُها إلا رجل واحد، أرجو أن أكونَ [أنا] هو» . ⦗٥٤٠⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦١٦) في المناقب، باب رسول الله ﷺ خاتم النبيين، وإسناده ضعيف لكن يشهد له ما رواه مسلم من حديث عبد الله بن عمرو أن النبي ﷺ قال: \" إذا سمعتم المؤذن فقولوا مثل ما يقول، ثم صلوا علي، فإنه من صلى علي صلاة صلى الله عليه بها عشرًا، ثم سلوا لي الوسيلة فإنها منزلة في الجنة لا تنبغي إلا لعبد من عباد الله وأرجو أن أكون أنا هو، فمن سأل لي الوسيلة حلت له الشفاعة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: وصح بنحوه عنه ابن عمرو، رواه من حديثه مسلم:\nأخرجه أحمد (٢/٤٦٥) قال: حدثنا عبد الرزاق قال: أخبرنا سفيان. وفي (٢/٣٦٥) قال: حدثنا حسين بن محمد، قال: حدثنا شريك. والترمذي (٣٦١٢) قال: حدثنا بندار. قال: حدثنا أبو عاصم. قال: حدثنا سفيان.\nكلاهما - سفيان، وشريك - عن ليث بن أبي سليم، قال: حدثني كعب. فذكره.\n(*) في أول حديث عبد الرزاق: «إذا صليتم عليَّ فاسألوا الله لي الوسيلة ...» . وفي حديث شريك: «صلوا على فإنها زكاة لكم....» الحديث. وأثبتنا لفظ الترمذي.\n(*) قال الترمذي: هذا حديث غريب، إسناده ليس بالقوى، وكعب ليس هو بمعروف، ولا نعلم أحدا روى عنه غير ليث بن أبي سليم.","vol":"8","page":539},{"text":"<span data-type=\"title\" id=toc-1381>نوع سادس</span>\n٦٣٤٦ - (ت) عبد الله بن مسعود - ﵁ - قال: «صلى النبيُّ - ﷺ- العِشَاءَ، ثم انْصَرفَ فأخذ بيد عبد الله بن مسعود، حتى خرج به إلى بطحاءِ مكةَ، فأجْلَسَهُ، ثم خطَّ عليه خطًا، ثم قال: لا تَبْرَحَنَّ خطَّك، فإنه سينتهي إليك رجال فلا تُكلِّمْهم، فإنهم لن يُكلِّموك، ثم مضى رسولُ الله - ﷺ- حيث أراد، فبينا أنا جالس في خَطِّي، إِذْ أتاني رجال كأنهم الزُّطُّ أَشْعَارهم وأَجسامهم، لا أرى عَوْرَة، ولا أرى قِشْرًا، وينتهون إليَّ، لا يُجاوزون الخَطَّ، ثم يصدُرون إلى رسولِ الله - ﷺ-، حتى إذا كان من آخر الليل جاءني رسولُ الله - ﷺ- وأنا جالس، فقال: لقد أُراني مُنْذُ الليلة، ثم دخل عليَّ في خطِّي، فَتَوسَّدَ فخذي فَرَقَدَ، وكان رسولُ الله - ﷺ- إِذا رقد نفخ، فبينا أنا قاعد ورسولُ الله - ﷺ- مُتَوَسِّد فخذي، إذ أتى رجال عليهم ثياب بيض، الله أعلم ما بهم من الجمال، فَانْتَهَوا إليه، فجلس ⦗٥٤١⦘ طائفة منهم عند رأسِ رسولِ الله - ﷺ-، وطائفة منهم عند رِجليه، ثم قالوا بينهم: ما رأينا عبدًا قطُّ أُوتيَ مثل ما أُوتيَ هذا النبيُّ، إن عينيه تنامان، وقلبُه يقظانُ، اضربوا له مثلًا: مثلُ سَيِّد بنى قصرًا ثم جعل مائدة، فدعا الناس إلى طعامه وشرابه، فمن أجابه أكل من طعامه وشرب من شرابه، ومن لم يُجِبْهُ عاقبه - أو قال: عَذَّبَه - ثم ارْتَفَعُوا، واسْتَيْقَظَ رسولُ الله - ﷺ- عند ذلك، فقال: سمعتَ ما قال هؤلاء؟ وهل تدري مَن هم؟ قلتُ: الله ورسوله أعلم، قال: هم الملائكة، فتدري ما المثَل الذي ضربوه؟ قلتُ: الله ورسوله أعلم. قال: المثلُ الذي ضربوه: الرحمنُ بنى الجنةَ، ودعا إليها عِبَادَه، فمن أجابَهُ دخل الجنة، ومن لم يُجِبْه عاقبه وعَذَّبه» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِشرًا) أراد بالقشر: الثوب، وذلك أنه قال: لا أرى عورة منكشفة منهم، ولا أرى عليهم ثيابًا تغطي عوراتهم.\n_________\n(١) رقم (٢٨٦٥) في الأمثال، باب ما جاء في مثل الله لعباده، ورواه أحمد في \" المسند \" رقم (٣٧٨٨)، وقال الترمذي: هذا حديث حسن غريب صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٨٢٦١) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، عن جعفر بن ميمون، عن أبي تميمة الهجيمي، عن أبي عثمان، فذكره.\n(*) أخرجه الدارمي (١٢) قال: أخبرنا الحسن بن علي. قال: حدثنا أبو أسامة، عن جعفر بن ميمون التميمي، عن أبي عثمان النهدي، أن رسول الله -ﷺ- خرج إلى البطحاء ومعه ابن مسعود، فذكره. وليس فيه (أبو تميمة) .","vol":"8","page":540},{"text":"٦٣٤٧ - (خ) جابر بن عبد الله - ﵄ - قال: «جاءت ملائكة إلى النبيِّ - ﷺ-، وهو نائم، فقال بعضُهم: إنه نائم، وقال بعضهم: العينُ نائمة والقلبُ يقظان، فقالوا: إن لصاحبكم هذا مثلًا، فاضربوا له مثلًا، ⦗٥٤٢⦘ فقالوا: مثله كمثل رجل بنى دارًا، وجعل فيها مائدة [وفي رواية: مأدُبة] وبعث داعيًا، فمن أجاب الداعي دخل الدار، وأكل من المائدة، ومن لم يجب الداعي لم يدخل الدار، ولم يأكل من المائدة، فقالوا: أَوِّلُوها يَفْقَهْهَا، فقال بعضهم: إن العين نائمة، والقلبَ يقظان، فالدارَ: الجنة، والداعي: محمد - ﷺ-، فمن أطاع محمدًا - ﷺ- فقد أطاع الله، ومن عصى محمدًا - ﷺ- فقد عصى الله، ومحمد فَرْق بين الناس» .\nقال البخاري: تابعه قُتَيْبَةُ عن اللَّيْث عن خالد عن سعيد بن أبي هلال عن جابر قال: «خرج علينا رسولُ الله - ﷺ-» لم يَزِدْ (١) .\nقال الحميديُّ: وذكر أبو مسعود أوَّلَه فقال: «خرج علينا النبيُّ - ﷺ-، فقال: إِني رأيتُ في المنام كأن جبريلَ عند رأسي وميكائيلَ عند رجليَّ يقول أحدهما لصاحبه: اضربْ له مثلًا» .\nوفي رواية الترمذي هذه التي أخرج أولها أبو مسعود وأتمها الترمذي: «فقال: اسْمَعْ، سَمِعَتْ أُذُنُكَ، واعْقِلْ عَقَلَ قَلْبُكَ: إنما مثَلك ومثل أمتك كمثل ملك اتخذ دارًا، ثم بنى فيها بيتًا، ثم جعل فيها مائدة، ثم بعث رسولًا يَدْعُو الناس إلى طعامه، فمنهم مَن أجاب الرسول، ومنهم من تركه، فالله: ⦗٥٤٣⦘ هو المَلِكُ، والدارُ: الإِسلامُ، والبيتُ: الجنةُ، وأنتَ يا محمد رسول، فمن أجابك دخل الإِسلام، ومن دخل الإسلام دخل الجنةَ، ومَنْ دخل الجنةَ أكل مما فيها» (٢) .\n_________\n(١) رواه البخاري ٦ / ٢١٣ - ٢١٦ في الاعتصام، باب الاقتداء بسنن رسول الله ﷺ.\n(٢) رواه الترمذي رقم (٢٨٦٤) في الأمثال، باب ما جاء في مثل الله لعباده، من حديث سعيد بن أبي هلال عن جابر ﵁، وإسناده منقطع، فإن سعيد بن أبي هلال، لم يدرك جابر بن عبد الله، قال الترمذي: وفي الباب عن ابن مسعود، وقد روي هذا الحديث عن النبي ﷺ من غير هذا الوجه بإسناد أصح من هذا، قال الحافظ في \" الفتح \": وقد اعتضد هذا المنقطع بحديث ربيعة الجرشي عند الطبراني بنحوه فإن سياقه وسنده جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري ٩٠/١١٤) قال: حدثنا محمد بن عبادة، قال: أخبرنا يزيد، قال: حدثنا سليمان بن حبان - وأثنى عليه - قال: حدثنا سعيد بن ميناء، فذكره. قلت: ورواية الترمذي (٢٨٦٤) منقطعة. فإنها من طريق سعيد بن أبي هلال عن جابر.","vol":"8","page":541},{"text":"<span data-type=\"title\" id=toc-1382>نوعٌ سابع</span>\n٦٣٤٨ - (خ) عبد الله بن هشام - ﵁ - قال: «كُنَّا مع النبيِّ - ﷺ- وهو آخذ بيدِ عمرَ بنِ الخطاب، فقال له عمرُ: يا رسولَ الله، لأنْتَ أَحَبُّ إليَّ من كل شيء، إلا نَفْسي، فقال النبيُّ - ﷺ-: لا والذي نَفْسي بيده حتى أكون أحبَّ إِليكَ من نَفْسِكَ، فقال له عُمَرُ: فإنَّه الآن، [والله] لأنت أحبُّ إليَّ من نَفْسي، فقال له النبيُّ - ﷺ-: الآنَ يا عمرُ» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٤٣ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب، وفي الاستئذان، باب المصافحة، وفي الأيمان والنذور، باب كيف كانت يمين النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٣٣و٣٣٦) قال:حدثنا قتيبة بن سعيد،قال:حدثنا ابن لهيعة. وفي (٥/٢٩٣) قال:حدثنا حسن بن موسى، قال:حدثنا ابن لهيعة. والبخاري (٥/١٦و٨/٧٣و١٦١) قال: حدثنا يحيى بن سليمان،قال:حدثني ابن وهب، قال: أخبرني حيوة.\nكلاهما - عبد الله بن لهيعة، وحيوة بن شريح- عن أبي عقيل زهرة بن معبد، فذكره.","vol":"8","page":543},{"text":"٦٣٤٩ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «والذي نفس محمد بيده، لَيأتِينَّ على أحدكم يوم ولا يراني، ثم لأنْ يراني أحبُّ إليه من أهله وماله معهم» فأوَّلوه على أنه نَعَى نَفْسَهُ إليهم، ⦗٥٤٤⦘ وعَرَّفهم ما يحدثُ لهم بَعْدَهُ من تمنِّي لقائه عند فقدهم ما كانوا يشاهدون من بركاته ﵇» أخرجه مسلم (١) .\nوأخرج البخاريُّ منه طرفًا في جملة حديث طويل يجيء في موضعه، وهذا ما أخرج منه: أنَّ رسولَ الله - ﷺ- قال: «لَيَأْتِيَنَّ على أحدِكم زمان لأن يراني أحبُّ إِليه من أن يكون له مِثْلُ أهلهِ ومالِه» .\n_________\n(١) رقم (٢٣٦٤) في الفضائل، باب فضل النظر إليه ﷺ ويمينه إلى قوله: \" أحب إليه من أهله وماله معهم \"، وليست الزيادة عنده، ولم نجد رواية البخاري التي أشار إليها المصنف بعد هذه، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٣)، ومسلم (٧/٩٦) قال: حدثنا محمد بن رافع.\nكلاهما -أحمد بن حنبل، وابن رافع - عن عبد الرزاق بن همام، قال: أخبرنا معمر، عن همام بن منبه، فذكره.\nوعن أبي صالح، عن أبي هريرة، أن رسول الله قال: «من أشد أمتي لي حبا ناس يكونون بعدي يود أحدهم لو رآني بأهله وماله» . أخرجه أحمد (٢/٤١٧) . ومسلم (٨/١٤٥) . قالا: حدثنا قتيبة بن سعيد قال: حدثنا يعقوب، يعني ابن عبد الرحمن، عن سهيل، عن أبيه، فذكره.\nوعن الأعرج، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «والذي نفس محمد بيده، ليأتين على أحدكم يوم لأن يراني ثم لأن يراني، أحب إليه من أن يكون له مثل أهله وماله» .\nأخرجه أحمد (٢/٤٤٩و٥٠٤) قال: حدثنا يزيد. قال: أخبرنا محمد يعني ابن إسحاق، عن أبي الزناد، عن الأعرج، فذكره.\nقلت: وهم المصنف في العزو للبخاري والله أعلم حيث لم نجد الرواية التي أشار إليها في الصحيح.","vol":"8","page":543},{"text":"<span data-type=\"title\" id=toc-1383>نوعٌ ثامن متفرق</span>\n٦٣٥٠ - (ت) أبو هريرة - ﵁ - قال: قالوا: يا رسولَ الله متى وَجَبتْ لك النُّبوةُ؟ قال: «وآدمُ بين الرُّوحِ والجسدِ» أخرجه الترمذي (١) .\nوزاد رزين «وآدمُ مُنْجَدِل في طينته بين الروح والجسدِ» (٢) . ⦗٥٤٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (منجدل) المنجدل: الذي قد أُلقي على الأرض، وأصله من الجَدالة، وهي الأرض، والمراد: أن آدم ﵇ كان بعد ترابًا لم يُصوَّر ولم يخلَق.\n_________\n(١) رقم (٣٦١٣) في المناقب، باب ما جاء في فضل النبي ﷺ، وقال الترمذي: هذا حديث حسن صحيح، ورواه أيضًا أحمد في \" المسند \" ٤ / ٦٦ و٥ / ٣٧٩ من حديث عبد الله ابن شقيق عن رجل قال: قلت: يا رسول الله ... فذكره و٥ / ٥٩ من حديث عبد الله بن شقيق عن ميسرة الفجر قال: قلت: يا رسول الله ... فذكره، ورواه أيضًا من حديث ميسرة، الطبراني، وقال الهيثمي: ورجالهما رجال الصحيح.\n(٢) رواه أحمد في \" المسند \" ٥ / ١٢٧ و١٢٨ وابن حبان في \" صحيحه \" رقم (٢٠٩٣)، والحاكم ٢ / ٦٠٠ وصححه، وفي سنده سعيد بن سويد الكلبي لم يوثقه غير ابن حبان وباقي رجال أحمد ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٠٩) قال: حدثنا أبو همام الوليد بن شجاع بن الوليد البغدادي. قال: حدثنا الوليد بن مسلم، عن الأوزاعي، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.\nقلت: اللفظ الذي ذكره رزين، أخرجه أحمد (٥/١٢٧و١٢٨) وابن حبان (٢٠٩٣/موارد) والحاكم وصححه (٢/٦٠٠) كلهم من طريق سعيد بن سويد الكلبي ولم يوثقه غير ابن حبان.","vol":"8","page":544},{"text":"٦٣٥١ - (م) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما منكم من أحد إلا وقد وُكِّلَ به قرينُه من الجنِّ وقرينُه من الملائكة، قالوا: وإيّاك يا رسول الله؟ قال: وإيايَ، إِلا أنَّ الله أعانني عليه فأَسْلَمَ، فلا يأمرني إلا بخير» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القرين): المصاحب: وكل إنسان فإنَّ معه قَرِينًا من الملائكة، وقرينًا من الشياطين، فقرينه من الملائكة يأمره بالخير ويحثه عليه، وقرينه من الشياطين يأمره بالشر ويحثه عليه، وفقنا الله لاتباع قرين الخير ومخالفه قَرِين الشّر.\n_________\n(١) رقم (٢٨١٤) في صفات المنافقين، باب تحريش الشيطان وبعثه سراياه لفتنة الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٥ (٣٦٤٨) قال:حدثنا يحيى، عن سفيان. وفي (١/٣٩٧) (٣٧٧٩) قال:حدثنا أسود بن عامر،قال:حدثنا سفيان بن سعيد الثوري. وفي (١/٤٠١) (٣٨٠٢) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وفي (١/٤٦٠) (٤٣٩٢) قال:حدثنا زياد بن عبد البكائي، والدارمي (٢٧٣٧) قال: أخبرنا محمد بن يوسف، عن سفيان ومسلم (٨/١٣٩) قال:حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم. قال إسحاق: أخبرنا، وقال عثمان:حدثنا جرير (ح) وحدثنا ابن المثنى، وابن بشار، قالا:حدثنا عبد الرحمن، يعنيان ابن مهدي، عن سفيان (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم، عن عمار بن رزيق. وابن خزيمة (٦٥٨) قال:حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن يعني ابن مهدي،قال:حدثنا سفيان.\nأربعتهم - سفيان الثوري،وزياد بن عبد الله، وجرير، وعمار بن رزيق - عن منصور، عن سالم بن أبي الجعد، عن أبيه، فذكره.","vol":"8","page":545},{"text":"٦٣٥٢ - (د) أبو هريرة (١) - ﵁ - أن رسولَ الله - ﷺ- قال: «ما من أحد يُسَلِّم عليَّ إلا ردَّ الله ﵎ عليَّ رُوحي حتى أرُدَّ عليه ⦗٥٤٦⦘\nالسلامَ» أخرجه أبو داود (٢) .\n_________\n(١) في الأصل والمطبوع: أنس بن مالك، والتصحيح من \" سنن أبي داود \".\n(٢) رقم (٢٠٤١) في المناسك، باب زيارة القبور، ورواه أيضًا أحمد في \" المسند \" ٢ / ٥٢٧، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٥٢٧) . وأبو داود (٢٠٤١) قال: حدثنا محمد بن عوف.\nكلاهما - أحمد بن حنبل،، ومحمد بن عوف - عن عبد الله بن يزيد المقرئ، قال حدثنا حيوة، عن أبي صخر حميد بن زياد، عن يزيد بن عبد الله بن قسيط، فذكره.","vol":"8","page":545},{"text":"٦٣٥٣ - (ت) أنس بن مالك - ﵁ - قال: «لما كان اليومُ الذي دخل فيه رسولُ الله - ﷺ- المدينةَ، أَضاءَ منها كُلُّ شيء، فلما كان اليومُ الذي ماتَ فيه، أظْلمَ منها كلُّ شيء، وما نَفَضْنَا الأيديَ من دفنِ رسولِ الله - ﷺ- وإنا لَفي دَفْنه - حتى أَنكرْنا قلوبَنا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٢٢) في المناقب، باب رقم (٣)، ورواه أيضًا ابن ماجة رقم (١٦٣١) في الجنائز، باب ذكر وفاته ودفنه ﷺ، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الحافظ المزي: أخرجه الترمذي في المناقب (٣:٨) وابن ماجة في الجنائز (٦٥:٥) جميعا عن بشر بن هلال الصواف عن جعفر بن سليمان الضبعي عن ثابت، فذكره. التحفة (١/١٠٦) (٢٦٨) ونقل قول الترمذي: صحيح غريب.","vol":"8","page":546},{"text":"٦٣٥٤ - (م) عبد الله بن عمرو بن العاص - ﵄ - قال: «تلا رسولُ الله - ﷺ- قولَ الله تعالى: ﴿رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ الناسِ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحيمٌ﴾ [إبراهيم: ٣٦] وقولَ عيسى ﵇: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ العَزِيزُ الْحَكيمُ﴾ [المائدة: ١١٨] فرفع يديه، وقال: اللهمَّ أُمَّتي أُمَّتي، وبكى، فقال الله ﷿: [يا جبريل]، اذهب إلى محمد - وربُك أعْلم - فَسَلْه: ما يُبكيه (١)؟ فأتاه جبريل فسأله؟ فأخبره بما قال - وهو أعلم- فقال الله: يا جبريل، اذهب إلى محمد، فقل له: إنا سَنُرْضِيكَ ⦗٥٤٧⦘ في أُمَّتِكَ ولا نَسُوؤُكَ» أخرجه مسلم (٢) .\n_________\n(١) في نسخ مسلم المطبوعة: فسله ما يبكيك.\n(٢) رقم (٢٠٢) في الإيمان، باب دعاء النبي ﷺ لأمته وبكائه شفقة عليهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/١٣٢) . والنسائى في الكبرى (تحفة الأشراف) (٨٨٧٣) .\nكلاهما - مسلم، والنسائي - عن يونس بن عبد الأعلى الصدفي، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث، أن بكر بن سوادة حدثه، عن عبد الرحمن بن جبير، فذكره.","vol":"8","page":546},{"text":"<span data-type=\"title\" id=toc-1384>الباب الرابع: في فضائل الصحابة ﵃ ومناقبهم</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-1385>الفصل الأول: في فضائلهم مجملًا</span>، وفيه ثلاثة أنواع\n<span data-type=\"title\" id=toc-1386>نوعٌ أول</span>\n٦٣٥٥ - (خ م ت د س) عمران بن حصين - ﵁ - أن النبيَّ - ﷺ- قال: «خَيْرُ الناس قَرْني، ثم الذين يَلُونَهم، ثم الذين يَلُونَهم، قال عمران: فلا أدري أذكر بعد قَرْنِه: قرنين أو ثلاثة؟ - ثم إنَّ بعدَهم قومًا يَشْهدون ولا يُسْتَشْهدون، ويَخُونون ولا يُؤتَمنون، ويَنْذِرون ولا يُوفُون، ويَظهر فيهم السِّمَنُ» .\nزاد في رواية «ويحلفون ولا يُستَحلَفون» . ⦗٥٤٨⦘ أخرجه البخاري ومسلم والترمذي.\nوللترمذي أيضًا قال: «خيرُ الناس قرني، ثم الذين يَلُونهم، ثم الذين يَلونهم، ثم يأتي من بعدِهم قوم يَتَسَمَّنُون، ويحِبُّون السِّمَنَ، يُعطُون الشهادة قبل أن يُسْأَلوها» .\nوفي رواية أبي داود قال: «خيرُ أُمَّتي القرنُ الذي بُعثْتُ فيهم، ثم الذين يَلونهم، ثم الذين يَلونهم - والله أعلم: أذكر الثالث، أم لا؟ - ثم يظهر قوم يَشْهدون ولا يُسْتَشهدون، ويَنْذِرون ولا يُوفُون، ويَخُونُون ولا يُؤْتَمَنون ويَفْشُو فيهم السِّمَنُ» .\nوفي رواية النسائي «خيرُكم قرني، ثم الذين يَلونهم، ثم الذين يلونهم، فلا أدري: أذكر مرتين أو ثلاثًا؟ - ثم ذكر قومًا يَخُونون ولا يُؤتَمَنون، ويَشْهدون ولا يُسْتَشْهدون، ويَنْذِرون ولا يُوفُون، ويَظْهَرُ فيهم السِّمَنُ» (١) . ⦗٥٤٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القرْن) قد ذُكِرَ، وأراد: به أصحابه - ﷺ-.\n(ويظهر فيهم السِّمَن) يحتمل أنه أراد: أنهم يُحِبُّون التَّوَسُّع في المآكل والمشارب، وهي أسباب السِّمَن، وقيل: المعنى: أنهم يريدون الاستكثار من الأموال، ويدعون ما ليس لهم من الشرف، ويفخرون بما ليس فيهم من الخير، كأنه استعار السِّمَن إلى الأحوال عن السّمن في الأبدان.\n(فشا) الشيء يفشو: إذا ظهر وانتشر.\n_________\n(١) رواه البخاري ٥ / ١٩٠ في الشهادات، باب لا يشهد على شهادة جور إذا شهد، وفي فضائل أصحاب النبي ﷺ، باب فضائل أصحاب النبي ﷺ، وفي الرقاق باب ما يحذر من زهرة الدنيا والتنافس فيها، وفي الأيمان والنذور، باب إثم من لا يفي بالنذر، ومسلم رقم (٢٥٣٥) في فضائل الصحابة، باب فضل الصحابة ثم الذي يلونهم ثم الذي يلونهم، والترمذي رقم (٢٢٢٢) في الفتن، باب ما جاء في القرن الثالث، ورقم (٢٣٠٣) في الشهادات، باب خير القرون، وأبو داود رقم (٤٦٥٧) في السنة، باب في فضل أصحاب رسول الله ﷺ، والنسائي ٧ / ١٧ و١٨ في الأيمان النذور، باب الوفاء بالنذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن زهدم بن مضرب، قال: سمعت عمران بن حصين ﵄. قال: قال النبي -ﷺ-: «خيركم قرني، ثم الذين يلونهم، ثم الذين يلونهم. قال: عمران: لا أدري أذكر النبي -ﷺ- بعد قرنه قرنين أو ثلاثة» ...\nأخرجه أحمد (٤/٤٢٧) قال: حدثنا محمد بن جعفر، وحجاج. (ثم أعاد حديث حجاج وحده) وفي (٤/٤٣٦) قال: حدثنا يحيى بن سعيد. والبخاري (٣/٢٢٤) قال: حدثنا آدم. وفي (٥/٢) قال: حدثنا إسحاق. قال: حدثنا (٨/١٧٦) قال: حدثنا مسدد، عن يحيى. ومسلم (٧/١٨٥و١٨٦) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن المثنى وابن بشار. جميعا عن غندر. (ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد (ح) وحدثنا عبد الرحمن بن بشر العبدي، قال: حدثنا بهز (ح) وحدثني محمد بن رافع، قال: حدثنا شبابة. والنسائي (٧/١٧) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nثمانيتهم - محمد بن جعفر، غندر، وحجاج، ويحيى بن سعيد، وآدم، والنضر بن شميل، وبهز بن أسد، وشبابة، وخالد بن الحارث - عن شعبة قال: حدثنا أبو حمزة، قال: سمعت زهدم بن مضرب، فذكره.\nوعن زرارة بن أوفى، عن عمران بن حصين قال: قال رسول الله -ﷺ-: «خير أمتي القرن الذي بعثت فيهم، ثم الذين يلونهم. قال: ولا أعلم ذكر الثالث أم لا» .\nوزاد في حديث هشام عن قتادة عند مسلم: «ويحلفون ولا يستحلفون» .\nأخرجه أحمد (٤/٤٢٦) قال: حدثنا عبد الملك بن عمرو بن عبد الصمد. قالا: حدثنا هشام. وفي (٤/٤٤٠) قال: حدثنا عفان، وبهز. قالا: حدثنا عفان وبهز. قالا: حدثنا أبو عوانة ومسلم (٧/١٨٦) قال: حدثنا قتيبة بن سعيد ومحمد بن عبد الملك الأموى. قالا: حدثنا أبو عوانة. (ح) وحدثنا محمد بن المثنى وابن بشار، قالا: حدثنا معاذ بن هشام. قال: حدثنا أبي. وأبو داود «٤٦٥٧) قال حدثنا عمرو بن عون. قال: أنبأنا (ح) وحدثنا مسدد، قال: حدثنا أبو عوانة، والترمذي (٢٢٢٢) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة.\nكلاهما - هشام الدستوائي، وأبو عوانة - عن قتادة، عن زرارة بن أوفي فذكره.\nوعن هلال بن يساف، عن عمران بن حصين، قال: سمعت رسول الله -ﷺ- يقول: «خير الناس قرني ثم الذين يلونهم، ثم الذين يلونهم، ثم يأتي من بعدهم قوم يتسمنون ويحبون السمن يعطون الشهادة قبل أن يسألوها» .\nأخرجه أحمد (٤/٤٢٦) . والترمذي (٢٢٢١و٢٣٠٢) قال: حدثنا أبو عمار الحسين بن حريث.\nكلاهما - أحمد، وحسين - قالا: حدثنا وكيع. قال: حدثنا الأعمش، قال: حدثنا هلال بن يساف، فذكره.\n«*» أخرجه الترمذي (٢٢٢١و٢٣٠٢) قال: حدثنا واصل بن عبد الأعلى، قال: حدثنا محمد بن فضيل، عن الأعمش، عن علي بن مدرك، عن هلال بن يساف، فذكره.\nزاد فيه محمد بن فضيل، علي بن مدرك.","vol":"8","page":547},{"text":"٦٣٥٦ - (خ م ت) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «خيرُ الناسِ قرني، ثم الذين يَلونهم، ثم الذين يَلونهم، ثم يجيء قوم تَسْبِقُ شهادةُ أحدهم يمينَهُ، ويمينُهُ شهادتَه» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٥ / ١٩١ في الشهادات، باب لا يشهد على شهادة جور إذا شهد، وفي فضائل أصحاب النبي ﷺ، باب فضائل أصحاب النبي ﷺ، وفي الرقاق باب ما يحذر من زهرة الدنيا والتنافس فيها، وفي الأيمان والنذور، باب إذا قال: أشهد بالله أو شهدت بالله، ومسلم رقم (٢٥٣٣) في فضائل الصحابة، باب فضل الصحابة ثم الذي يلونهم، والترمذي رقم (٣٨٥٨) في المناقب، باب ما جاء في فضل من رأى النبي ﷺ وصحبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٧٨) (٣٥٩٤) قال: حدثنا أبو معاوية. وفي (١/٤٤٢) (٤٢١٧) قال:حدثنا وكيع. والبخاري (٨/١١٣) قال:حدثنا عبدان، عن أبي حمزة. والترمذي (٣٨٥٩) قال:حدثنا هناد، قال: حدثنا أبو معاوية.\nثلاثتهم - أبو معاوية، ووكيع، وأبو حمزة - عن الأعمش.\n٢-وأخرجه أحمد (١/٤١٧) (٣٩٦٣) .ومسلم (٧/١٨٥) قال:حدثني الحسن بن علي الحلواني. والنسائي في الكبرى (تحفة الأشراف) (٩٤٠٣) عن أحمد بن عثمان النوفلي.\nثلاثتهم - أحمد بن حنبل،والحسن بن علي، وأحمد بن عثمان - عن أزهر بن سعد السمان، عن ابن عون.\n٣-وأخرجه أحمد (١/٤٣٤) (٤١٣٠) قال: حدثنا عبد الرحمن، قال:حدثنا سفيان،والبخاري (٣/٢٢٤و٣٣٥) قال:حدثنا محمد بن كثير،قال: أخبرنا سفيان. وفي (٨/١٦٧) قال:حدثنا سعد بن حفص، قال:حدثنا شيبان،ومسلم (٧/١٨٤) قال:حدثا قتيبة بن سعيد، وهناد بن السري، قالا:حدثنا أبو الأحوص. (ح) وحدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم الحنظلي، قال إسحاق: أخبرنا، وقال عثمان: حدثنا جرير. وفي (٧/١٨٥) قال حدثنا محمد بن المثنى. وابن بشار، قال:حدثنا محمد بن جعفر،قال:حدثنا شعبة (ح) وحدثنا محمد بن المثنى، وابن بشار،قالا:حدثنا عبد الرحمن، قال:حدثنا سفيان،وابن ماجة (٢٣٦٢) قال:حدثنا عثمان بن أبي شيبة، وعمرو بن رافع، قالا: حدثنا جرير. والنسائي في الكبرى (تحفة الأشراف) (٩٤٠٣) عن قتيبة، عن أبي الأحوص (ح) وعن إسحاق بن إبراهيم، عن جرير، (ح) وعن ابن مثنى، وابن بشار،كلاهما عن غندر، عن شعبة (ح) وعن عمرو بن علي، عن يحيى، عن سفيان.\nخمستهم - سفيان،وشيبان، وأبو الأحوص، وجرير، وشعبة - عن منصور.\n٤-وأخرجه أحمد (١/٤٣٨) (٤١٧٣) .والنسائي في الكبرى تحفة الأشراف (٩٤٠٣) عن بشر بن خالد.\nكلاهما - أحمد، وبشر - عن محمد بن جعفر غندر، قال: حدثنا شعبة، عن منصور وسليمان.\nثلاثتهم - الأعمش، وابن عون،ومنصور - عن إبراهيم بن يزيد، عن عبيدة السلماني، فذكره.","vol":"8","page":549},{"text":"٦٣٥٧ - (م) أبو هريرة - ﵁ - قال: قال النبيُّ - ﷺ-: ⦗٥٥٠⦘ «خيرُ أُمتي القرنُ الذي بعثتُ فيه (١)، ثم الذين يَلونهم، ثم الذين يَلونهم - والله أعلم: أذكر الثالث أم لا؟ - قال: ثم يَخْلُفُ قوم يُحِبُّون السِّمانَةَ، يَشْهَدون قبل أن يُسْتَشهدوا» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يخلف) قوم، أي: يجيء قوم بعد قوم، كل من جاء بعد غيره فهو خَلَفٌ منه، والخَلَف بالتحريك: في الخير، وبالسكون: في الشر.\n_________\n(١) في نسخ مسلم المطبوعة: الذي بعثت فيهم.\n(٢) رقم (٢٥٣٤) في فضائل الصحابة، باب فضل الصحابة ثم الذي يلونهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٢٨) قال: حدثنا هشيم. وفي (٢/٤١٠ و٤٧٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. ومسلم (٧/١٨٥) قال: حدثني يعقوب بن إبراهيم. قال: حدثنا هشيم. (ح) وإسماعيل بن سالم. قال: أخبرنا هشيم (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. (ح) وحدثني أبو بكر بن نافع. قال: حدثنا غندر، عن شعبة. (ح) وحدثني حجاج بن الشاعر. قال: حدثنا أبو الوليد. قال: حدثنا أبو عوانة.\nثلاثتهم - هشيم، وشعبة، وأبو عوانة - عن أبي بشر، عن عبد الله بن شقيق، فذكره.","vol":"8","page":549},{"text":"٦٣٥٨ - (م) عائشة - ﵂ - قالت: سأل رجل النبيَّ - ﷺ-: «أيُّ الناس خير؟ قال: القرنُ الذي أنا فيه، ثم الثاني، ثم الثالث» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٣٦) في فضائل الصحابة، باب فضل الصحابة ثم الذي يلونهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١٥٦٦) .ومسلم (٧/١٨٦) قال: حدثنا أبو بكر بن أبي شيبة وشجاع بن مخلد.\nثلاثتهم - أحمد بن حنبل، وأبو بكر بن أبي شيبة، وشجاع بن مخلد - قالوا:حدثنا حسين، وهو أبو علي الجعفي، عن زائدة، عن السدي، عن عبد الله البهي، فذكره.","vol":"8","page":550},{"text":"٦٣٥٩ - (ت) جابر - ﵁ - قال: قال النبيُّ - ﷺ-: «لا تَمسُّ النارُ مسلمًا رآني، أو رأى من رآني، قال طلحةُ: فقد رأيتُ جابر بنَ عبد الله، وقال موسى: قد رأيتُ طلحةَ، وقال يحيى: وقال لي موسى: وقد رأيتني، ونحن نرجو الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٥٧) في المناقب، باب ما جاء في فضل من رأى النبي ﷺ وصحبه، قال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث موسى بن إبراهيم الأنصاري، أقول: موسى بن إبراهيم لم يوثقه غير ابن حبان، قال الحافظ في \" التهذيب \": وتتمة كلام ابن حبان: يخطئ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منكر: أخرجه الترمذي (٣٨٥٨) قال:ثنا يحيى بن حبيب بن عربي، قال: حدثنا موسى بن إبراهيم بن كثير الأنصاري، قال: سمعت طلحة بن خراش. فذكره.\nقال الترمذي: حسن غريب لا نعرفه إلا من حديث موسى بن إبراهيم.\nقلت: قال ابن حبان: يخطئ.","vol":"8","page":550},{"text":"٦٣٦٠ - (خ م) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «يأتي على الناس زمان، يغزو فيه فِئام من الناس، فيقولون: هل فيكم مَن صَاحبَ رسولَ الله - ﷺ-؟ فيقولون: نعم، فَيُفْتَحُ لهم، ثم يأتي على الناس زمان، فيغزو فِئام من الناس، فيقال: هل فيكم من صَاحب أصحاب رسول الله - ﷺ-؟ فيقولون: نعم، فَيُفْتَحُ لهم، ثم يأتي على الناس زمان، فيغزو فِئام من الناس، فيقال: هل فيكم مَن صاحَب مَن صاحَب أصحابَ رسولِ الله - ﷺ-؟ فيقولون: نعم، فيُفتَح لهم» .\nوفي رواية «هل فيكم مَن رأى رسولَ الله - ﷺ-؟ وفي الثانية: من رأى من صَحِبَ رسولَ الله - ﷺ-؟ وفي الثالثة: فيكم من رأى من صَحِبَ من صَحِبَ رسولَ الله - ﷺ-؟» أخرجه البخاري ومسلم.\nولمسلم قال جابر: زعم أبو سعيد الخدري قال: قال رسولُ الله - ﷺ-: «يأتي على الناس زمان يُبْعَثُ فيهم البعث، فيقولون: انظروا، هل تجدون فيكم أحدًا من أصحابِ رسول الله - ﷺ-؟ فيوجدُ الرجلُ، فيفتَح لهم به، ثم يُبعَثُ البَعْثُ الثاني فيقولون: هل فيهم من رأى أصحاب النبيِّ - ﷺ-؟ فَيُفْتَح لهم، ثم يُبْعَثُ البَعْثُ الثالث، فيقال: انظروا، هل ترون فيهم مَنْ رأَى أصحابَ النبيِّ - ﷺ-؟ ثم يكون بَعْث رابع، فيقال: انظروا: هل ترون فيهم أحدًا رأى من رأى أحدًا رأى أصحابَ النبيِّ - ﷺ-؟ ⦗٥٥٢⦘ فيوجد، فَيُفتَحُ لهم» (١) وأخرج الترمذي الأولى.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فئام) الفئام: الجماعة من الناس.\n_________\n(١) كذا في الأصل والمطبوع: وأخرج الترمذي الأولى، ولم نجده عند الترمذي، وتشير المصادر التي بين أيدينا أنه لم يروه سوى البخاري ومسلم، وقد رواه البخاري ٨ / ٤ في فضائل أصحاب النبي ﷺ، باب فضائل أصحاب النبي ﷺ، وفي الجهاد، باب من استعان بالضعفاء والصالحين في الحرب، وفي الأنبياء، باب علامات النبوة والإسلام، ومسلم رقم (٢٥٣٢) في فضائل الصحابة، باب فضل الصحابة ثم الذين يلونهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٧٤٣) . وأحمد (٣/٧)، والبخاري (٤/٤٤) قال: حدثنا عبد الله بن محمد. وفي (٤/٢٣٩) قال: حدثنا قُتيبة بن سعيد. وفي (٥/٢) قال: حدثنا علي بن عبد الله. ومسلم (٧/١٨٣) قال: حدثنا أبو خيثمة زهير بن حرب، وأحمد بن عَبدة الضبّيّ.\nسبعتهم - الحميدي، وأحمد بن حنبل، وعبد الله بن محمد، وقتيبة، وعلي، وأبو خيثمة، وأحمد بن عبدة- قالوا: حدثنا سُفيان بن عيينة، قال: حدثنا عمرو بن دينار.\n٢ -وأخرجه مسلم (٧/١٨٤) قال: حدثني سعيد بن يحيى بن سعيد الأموي، قال: حدثنا أبي، قال: حدثنا ابن جُريج، عن أبي الزبير.\nكلاهما - عمرو، وأبو الزبير - عن جابر، فذكره.","vol":"8","page":551},{"text":"<span data-type=\"title\" id=toc-1387>نوعٌ ثان</span>\n٦٣٦١ - (خ م ت د) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تَسُبُّوا أصحابي (١) فلو أن أحدًا أنفَقَ مثلَ أُحُد ذَهبًا ما بلغ مُدَّ أحدهم ولا نَصيِفَهُ» .\nوفي رواية قال: «كان بينَ خالدِ بنِ الوليد وبينَ عبد الرحمن بنِ عوف شيء، فسبّه خالد، فقال رسولُ الله - ﷺ-: لا تسبُّوا أصحابي، فإن أحدَكم لو أنفق ...» وذكر الحديث. أخرجه البخاري، ومسلم، وأبو داود، والترمذي، وزاد: «فوالذي نفسي بيده لو أنفق أحدكم ...» الحديث (٢) .\n⦗٥٥٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُدّ): ربع الصاع.\n(والنصيف): نصف المدِّ، والتقدير: ما بلغ هذا القَدْر اليسير من فضلهم، ولا نصفه.\n_________\n(١) وفي رواية مسلم: لا تسبوا أحدًا من أصحابي.\n(٢) رواه البخاري ٧ / ٢٧ و٢٨ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، ومسلم رقم (٢٥٤١) في فضائل الصحابة، باب تحريم سب الصحابة ﵃، وأبو داود رقم (٤٦٥٨) في السنة، باب النهي عن سب أصحاب النبي ﷺ، والترمذي رقم (٣٨٦٠) في المناقب، باب فيمن سب أصحاب النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١) قال: حدثنا أبو معاوية. وفي (٣/٥٤) قال: حدثنا وكيع. وفي (٣/٥٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شُعبة. وفي (٣/٥٥) قال: حدثنا أبو النّضر، قال: حدثنا شُعبة. وفي (٣/٦٣) قال: حدثنا هاشم، قال: حدثنا شُعبة. وعبد بن حُميد (٩١٨) قال: حدثني أحمد بن يونس، قال: أخبرنا أبو بكر بن عياش، والبخاري (٥/١٠) قال: حدثنا آدم بن أبي إياس، قال: حدثنا شعبة. ومسلم (٧/١٨٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. (ح) وحدثنا أبو سعيد الأشج، وأبو كريب، قالا: حدثنا وكيع. (ح) وحدثنا عُبيد الله بن معاذ، قال: حدثنا أبي، عن شعبة (ح) وحدثنا ابن المُثنى، وابن بشار، قالا: حدثنا ابن أبي عدي، عن شعبة. وأبو داود (٤٦٥٨) قال: حدثنا مُسَدَّد، قال: حدثنا أبو معاوية. والترمذي (٣٨٦١) قال: حدثنا محمود بن غَيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. (ح) وحدثنا الحسن بن علي الخَلال- وكان حافظا- قال: حدثنا أبو معاوية. والنسائي في فضائل الصحابة (٢٠٣) قال: أخبرنا محمد بن هشام، عن خالد - وهو ابن الحارث - قال: حدثنا شُعبة.\nخمستهم - أبو معاوية، ووكيع، وشُعبة، وأبو بكر بن عياش، وجرير- عن الأعمش، عن أبي صالح، فذكره.\n(*) وأخرجه مسلم (٧/١٨٨) قال: حدثنا يحيى بن يحيى التميمي، وأبو بكر بن أبي شيبة، ومحمد بن العلاء، قال يحيى: أخبرنا، وقال الآخران: حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة، قال: قال رسول الله -ﷺ-: «لا تسبوا أصحابي ...» الحديث. قال المِزّي: وهم عليهم في ذلك، إنما رووه عن أبي معاوية، عن الأعمش، عن أبي صالح، عن أبي سعيد، كذلك رواه الناس عنهم. -ثم ساق المزي أدلته على ذلك.\n(*) أخرجه ابن ماجة (١٦١) قال: حدثنا محمد بن الصباح، قال: حدثنا جرير (ح) وحدثنا علي بن محمد، قال: حدثنا وكيع. (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية -جميعا عن الأعمش- عن أبي صالح، عن أبي هريرة. فذكر الحديث. قال المزي: وقد وقع في بعض نسخ ابن ماجة (عن أبي هريرة) وهو وهم أيضا، وفي رواية إبراهيم بن دينار، عند ابن ماجة (عن أبي سعيد) على الصواب، لكن ابن دينار لم يذكره إلا من رواية وكيع وحده.\nانظر للمزيد (تحفة الأشراف) (٤٠٠١) .","vol":"8","page":552},{"text":"٦٣٦٢ - (م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تسبُّوا أصحابي، لا تَسُبُّوا أصحابي، فوالذي نفسي بيده لو أنَّ أحدَكم أَنْفَقَ مِثْلَ أُحُد ذَهَبًا ما بلغ مُدّ أحدِهم ولا نَصِيفَهُ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٤٠) في فضائل الصحابة، باب تحريم سب الصحابة ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٨٨) قال: حدثنا يحيى بن يحيى التميمي،وأبو بكر بن أبي شيبة ومحمد بن العلاء. قال يحيى: أخبرنا. وقال الآخران: حدثنا أبو معاوية، عن الأعمش. وابن ماجة (١٦١) قال: حدثنا محمد بن الصباح. قال: حدثنا جرير. (ح) وحدثنا علي بن محمد. قال: حدثنا وكيع. (ح) وحدثنا أبو كُريب. قال: حدثنا أبو معاوية. جميعا عن الأعمش. والنسائي في فضائل الصحابة (٢٠٤) قال: أخبرنا حفص بن عمر. قال: حدثنا حسين بن علي، عن زائدة، عن عاصم.\nكلاهما - الأعمش، وعاصم - عن أبي صالح، فذكره.","vol":"8","page":553},{"text":"٦٣٦٣ - (ت) عبد الله بن مغفل - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «لِيُبَلِّغ الحاضرُ الغائبَ، اللهَ اللهَ في أصحابي، لا تَتَّخِذُوهُم غَرَضًا بعدي، فمن أحبَّهم فَبحبِّي أحبَّهم، ومَنْ أبغضَهم فببغضي أبغضهم، ومن آذاهم فقد آذاني، ومن آذاني، فقد آذى الله، ومن آذى الله، فيوشك أن يأخذه، ومن يأخذه الله فيوشك أَن لا يُفْلِتَه» . أخرجه الترمذي، ولم يذكر «لِيُبلّغ الحاضر الغائب»، وانتهى حديثه عند قوله: «فيوشك أن يأخذه» (١) . ⦗٥٥٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغرض): الهدف، أي: لا تجعلوهم هدفًا ترمونهم بأقوالكم.\n(أوشك) يوشك: إذا أسرع وقارب، والإيشاك والوَشْك: السرعة.\n_________\n(١) رواه الترمذي رقم (٣٨٦١) في المناقب، باب فيمن سب أصحاب النبي ﷺ، ورواه أيضًا أحمد في \" المسند \" ٤ / ٨٧، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٨٧) قال: حدثنا يونس، قال: حدثنا إبراهيم - يعني ابن سعد- وفي (٥/٥٤، ٥٧) قال: حدثنا سعد بن إبراهيم بن سعد. وفي (٥/٥٥) قال: حدثنا عبد الله بن عون الخراز، قال: حدثنا إبراهيم بن سعد. والترمذي (٣٨٦٢) قال: حدثنا محمد بن يحيى، قال: حدثنا يعقوب بن إبراهيم بن سعد.\nثلاثتهم - إبراهيم بن سعد، وسعد، ويعقوب - عن عبيدة بن أبي رائطة، عن عبد الرحمن بن زياد، أو عبد الرحمن بن عبد الله، فذكره.\n(*) في رواية يونس سماه - عبد الله بن عبد الرحمن.\n(*) في رواية يعقوب سماه -عبد الرحمن بن زياد.\nقال الترمذي: غريب لا نعرفه إلا من هذا الوجه.","vol":"8","page":553},{"text":"٦٣٦٤ - (ت) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «إِذا رأيتم الذين يسبّون أصحابي، فقولوا: لعنةُ الله على شَرِّكم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٦٥) في المناقب، باب فيمن سب أصحاب النبي ﷺ، من حديث النضر بن حماد عن سيف بن عمر عن عبيد الله بن عمر عن نافع عن ابن عمر، وإسناده ضعيف، قال الترمذي: هذا حديث منكر لا نعرفه من حديث عبيد الله ابن عمر إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٨٦٦) قال: حدثنا أبو بكر محمد بن نافع، قال: حدثنا النضر ابن حماد، قال: حدثنا سيف بن عمر، عن عبيد الله بن عمر، عن نافع، فذكره.\n(*) قال الترمذي: هذا حديث منكر، لا نعرفه من حديث عبيد الله بن عمر إلا من هذا الوجه. والنضر مجهول. وسيف مجهول.","vol":"8","page":554},{"text":"٦٣٦٥ - (م) عائشة - ﵂ - قال عروةُ: قالت لي عائشة: «يا ابنَ أُختي، أُمِرُوا أَن يستغفِروا لأصحابِ رسولِ الله - ﷺ-، فَسَبُّوهم» أخرجه مسلم (١) .\n_________\n(١) رقم (٣٠٢٢) في التفسير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٢٤١) قال: حدثنا يحيى بن يحيى، قال: أخبرنا أبو معاوية (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة.\nكلاهما - أبو معاوية، وأبو أسامة - عن هشام بن عُروة، عن أبيه، فذكره.","vol":"8","page":554},{"text":"٦٣٦٦ - () جابر بن عبد الله - ﵄ - قال: قيل لعائشةَ: «إن ناسًا يَتَنَاوَلون أصحابَ النبيِّ - ﷺ-، حتى أبا بكر وعمر، فقالتْ: وما تَعْجَبون من هذا؟ انقطع عنهم العملُ، فأحبَّ الله أن لا يقطعَ عنهم الأجْرَ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين، لم أهتد إليه.","vol":"8","page":554},{"text":"<span data-type=\"title\" id=toc-1388>نوعٌ ثالث</span>\n٦٣٦٧ - (م) أبو موسى الأشعري - ﵁ - قال: «صلّينا المغربَ معَ رسولِ الله - ﷺ-، ثم قلنا: لو جلسنا حتى نُصَلِّيَ معه العشاءَ، قال: فجلسنا، فخرج علينا، فقال: ما زلتم هاهنا؟ قلنا: يا رسولَ الله، صلَّيْنا مَعَكَ المغربَ، ثم قلنا: نجلس حتى نصلِّي مَعَكَ العشاءَ، قال: أحسنتم - أو أَصَبْتُم - قال: فرفع رأسَهُ إِلى السماء - وكان كثيرًا ما (١) يرفع رأسه إلى السماء - فقال: النجومُ أمَنَةُ السماءِ، فإذا ذهبت النجومُ أتى السماءَ ما تُوعَدُ، وأَنا أمَنَة لأصحابي، فإذا ذهبتُ أَتى أَصحابي ما يوعَدون، وأصحابي أمَنة لأمَّتي، فإذا ذهبَ أصحابي أَتَى أُمَّتي ما يُوعَدُونَ» . أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أمَنَة السماء): الأمَنَةُ: جمع أمين، وهو الحافِظُ، أي: إن الملائكة حفظة السماء.\n(أتى السماء ما توعد): إشارة إلى انشقاقها وذهابها.\n(أتى أصحابي ما يوعدون) إشارة إلى وقوع الفتن، ومجيء الشر عند ذهاب أهل الخير، فإنه لما كان - ﷺ- بين أظهرهم كان يبيِّن لهم ما يختلفون ⦗٥٥٦⦘ فيه، فلما فُقِد جَالت الآراء واختلفت، فكان الصحابة يُسنِدون الأمر إلى رسول الله - ﷺ- في قول أو فعل أو دَلالة حال، فلما فُقد الصحابة قلَّ النور وقويت الظلمة.\n_________\n(١) في نسخ مسلم المطبوعة: وكان كثيرًا مما.\n(٢) رقم (٢٥٣١) في فضائل الصحابة، باب بيان أن بقاء النبي ﷺ أمان لأصحابه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه عبد بن حميد (٥٣٩)، ومسلم (٧/١٨٣) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، وعبد الله بن عمر بن أبان.\nأربعتهم - عبد بن حميد، وأبو بكر، وإسحاق، وعبد الله - عن حسين بن علي الجعفي، عن مجمع بن يحيى، عن سعيد بن أبي بردة، عن أبي بردة، فذكره.\n(*) أخرجه أحمد (٤/٣٩٨) قال: حدثنا علي بن عبد الله، قال: حدثنا حسين بن علي الجعفي، عن مجمع بن يحيى، عن زيد بن جارية الأنصاري، قال: سمعته يذكره عن سعيد بن أبي بردة، عن أبي بردة، فذكره. زاد فيه -زيد بن جارية.","vol":"8","page":555},{"text":"٦٣٦٨ - (ت) بريدة [بن الحصيب] (١) - ﵁ - قال: قال لي رسولُ الله - ﷺ-: «ما من أحد من أصحابي يموتُ بأرض إلا بُعِثَ لهم نورًا وقائدًا يومَ القيامة» أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: أبو موسى الأشعري، وهو خطأ.\n(٢) رقم (٣٨٦٤) في المناقب، باب فيمن سب أصحاب النبي ﷺ، وقال الترمذي: هذا حديث غريب، وقد روي هذا الحديث عن عبد الله بن مسلم أبي طيبة عن ابن بريدة عن النبي ﷺ مرسلًا، وهذا أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٨٦٥) قال: ثنا أبو كريب، قال: ثنا عثمان بن ناجية، عن عبد الله بن مسلم بن أبي طيبة، عن عبد الله بن بريدة، فذكره.\nقال الترمذي: غريب، وقد روي هذا الحديث عن عبد الله بن مسلم بن أبي طيبة،عن ابن بريدة عن النبي -ﷺ- مرسلا، وهذا أصح.","vol":"8","page":556},{"text":"٦٣٦٩ - () سعيد بن المسيب - ﵀ - أن عمرَ بنَ الخطاب قال: سمعتُ رسولَ الله - ﷺ- يقول: «سألتُ رَبِّي عن اختلافِ أصحابي من بَعدي؟ فأوحى إِليَّ: يا محمدُ، إنَّ أصحابَكَ عندي بمنزلة النجوم في السماء، بعضُها أقوى من بعض، ولكلّ نُور، فمن أخذ بشيء مما هم عليه من اختلافهم فهو عندي على هُدى» .\nقال: وقال رسولُ الله - ﷺ-: «أصحابي كالنجومِ، فبأيِّهِم اقتديتم اهتديتم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، والشطر الأول من الحديث إلى قوله: \" فهو عندي على هدى \"، ذكره السيوطي في \" الجامع الصغير \" ونسبه ⦗٥٥٧⦘ للسجزي في \" الإبانة \" وابن عساكر، وهو حديث ضعيف، والشطر الثاني من الحديث: \" أصحابي كالنجوم \"، رواه ابن عبد البر في \" جامع العلم \" ٢ / ٩١ من حديث سلام بن سليم عن الحارث ابن غصين عن الأعمش عن أبي سفيان عن جابر أن رسول الله ﷺ قال: ... فذكره، وإسناده ضعيف، وقد روي الحديث من عدة وجوه ولا يخلو إسناده من ضعف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول.\nعزاه السيوطي في الجامع الصغير للسجزي في الإبانة ولابن عساكر.","vol":"8","page":556},{"text":"<span data-type=\"title\" id=toc-1389>الفصل الثاني: في تفصيل فضائلهم ومناقبهم</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1390>الفرع الأول: فيما اشترك فيه جماعة منهم</span>، وفيه سبعة أنواع\n<span data-type=\"title\" id=toc-1391>نوعٌ أول</span>\n٦٣٧٠ - (د ت) سعيد بن زيد (١) - ﵁ - قال رِياح (٢) بن الحارث: «كنتُ قاعدًا عند فلان (٣) في الكوفة في المسجد، وعنده أهلُ الكوفة، فجاء سعيدُ بنُ زيد بن عمرو بن نُفيل، فرّحب به وحيَّاه، وأقعده عند رجله على السرير، فجاء رجل من أهل الكوفة يقال له: قيسُ بنُ علقمةَ، فاستقبله، فسَبَّ وسَبَّ، فقال سعيد: من يَسُبُّ هذا الرجلُ؟ قال: يَسُبُّ ⦗٥٥٨⦘ عليًا، فقال: ألا أرى أصحابَ رسولِ الله - ﷺ- يُسَبُّون عندك، ثم لا تُنكِرُ ولا تُغَيِّر؟ أنا سمعتُ رسولَ الله - ﷺ- يقول - وإني لَغَنِيّ أن أقول عليه ما لم يقل، فيسأَلني عنه غدًا إذا لقيتُهُ -: أبو بكر في الجنةِ، وعمرُ في الجنة، وعثمانُ في الجنةِ، وعليّ في الجنة، وطلحةُ في الجنة، والزبيرُ في الجنة، وسعدُ بنُ مالك في الجنة، وعبد الرحمن بنُ عوف في الجنةِ، وأبو عُبَيْدَةَ بنُ الجرَّاح في الجنةِ، وسكت عن العاشر.\nقالوا: ومن هو العاشر؟ فقال سعيدُ بنُ زيد - يعني نَفْسَهُ - ثم قال: والله لَمشْهَدُ رجل منهم مع رسول الله - ﷺ- يَغْبَرُّ فيه وجهُه خير من عَمَلِ أحدِكم ولو عُمِّر عُمُرَ نوح» .\nزاد رزين: ثم قال: «لا جَرَمَ لمَّا انقطعتْ أعمارهم: أرادَ الله أن لا يَقْطَعَ الأجرَ عنهم إلى يوم القيامة، والشَّقِيّ من أَبْغَضَهم، والسعيدُ مَن أحبَّهم» .\nوفي رواية عبد الرحمن بن الأخنس (٤) «أنه كان في المسجد، فذكر رجل عليًّا، فقام سعيدُ بنُ زيد، فقال: أشْهَدُ على النبيِّ - ﷺ- أني سمعتُه يقول: عشرة في الجنة: النبيُّ في الجنة، وأبو بكر في الجنة، وعمرُ في الجنة، وعثمانُ في الجنة، وعليّ في الجنة، وطلحةُ بنُ عبيد الله في الجنة، والزبيرُ بنُ العوام في ⦗٥٥٩⦘ الجنة، وعبد الرحمن بنُ عوف في الجنة، وسعدُ بنُ مالك في الجنة، ولو شئتُ لَسمَّيتُ العاشر، قال (٥): فقالوا: مَن هو؟ فسكتَ (٦)، فقالوا: مَنْ هو؟ قال: سعيدُ بنُ زيد» .\nوفي رواية عبد الله بن ظالم المازني (٧) قال: سمعتُ سعيدَ بنَ زيد [بن عمرو بن نُفَيل] «لما قَدِمَ فلان الكوفة قامَ فلان خطيبًا (٨)، فأخذ بيدي سعيد بن زيد (٩)، فقال: ألا تَرى إلى هذا الظالم (١٠)؟ فأَشْهَدُ على التسعة أنهم في الجنة، ولو شهدتُ على العاشر لم إِيْثَمْ - قال ابن إدريس: والعربُ تقول: إِيثم، وآثم - قلتُ: ومَنِ التسعةُ؟ قال: قال رسولُ الله - ﷺ- وهو على حِرَاء: أثبتْ حِرَاءُ، إنه ليس عليك إلا نبي أو صِدِّيق أو شهيد. قلتُ: ومن التسعة؟ قال: رسولُ الله - ﷺ-، وأبو بكر، وعمرُ، وعثمان، وعليّ، وطلحةُ، والزبيرُ، وسعدُ بن أبي وَقَّاص، وعبد الرحمن بنُ عوف، قلتُ: ومَن العاشر؟ فَتَلَكَّأ هُنَيْهَة، ثم قال: أنا» أخرجه أبو داود. ⦗٥٦٠⦘\nوأَخرج الترمذي الرواية الآخرة، وأول حديثه قال: «أشْهَدُ على التسعة أنهم في الجنة ...» وذكره.\nوله في أخرى عن عبد الرحمن بن الأخنس عن سعيد بن زيد عن النبيِّ - ﷺ- نحوه بمعناه، هكذا قال، ولم يذكر لفظه.\nوله في أخرى: أن رسول الله - ﷺ- قال: «عشرة في الجنة: أبو بكر في الجنة، وعمرُ في الجنة، وعلي، وعثمان، والزبير، وطلحةُ، وعبد الرحمن، وأبو عبيدَة، وسعدُ بنُ أبي وقَّاص، قال: فعدَّ هؤلاء التسعة، وسكتَ عن العاشر، فقال القوم: نَنْشُدُكَ الله يا أَبا الأعور (١١)، مَن العاشر؟ قال: نشدتموني بالله، أَبو الأعور في الجنة، قال: هو سعيدُ بنُ زيد بن عمرو بن نفيل»، قال الترمذي: وسمعتُ محمدَ بن إسماعيل يقول: هذا الحديث أصح من الأول - يعني به: الحديث الذي يجيء بعدَ هذا عن عبد الرحمن بن عوف (١٢) . ⦗٥٦١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم إيثم) لغة لبعض العرب، يقولون: إيثَم مكان: آثَم.\n(فتلكأ) أي: توقَّف في الشيء يريد أن يقوله أو يفعله.\n(نَنْشُدُك)، نشدتُه أنشُدُه: إذا سألتَه وأقسمت عليه.\n(حراء) جبل بمكة، وأصحاب الحديث يقصرونه، وأكثرهم يفتح الحاء، ويكسر الراء، كذا قال الخطابي، قال: وذلك غلط منهم في ثلاثة مواضع يفتحون الحاء وهي مكسورة، ويكسرون الراء وهي مفتوحة، ويقصرون الكلمة وهي ممدودة.\n_________\n(١) هو سعيد بن زيد بن عمرو بن نفيل أبو الأعور ﵁، أحد العشرة المبشرين بالجنة.\n(٢) في المطبوع: رباح، بالموحدة، وفتح الراء، وهو خطأ.\n(٣) قال في \" فتح الودود \": هو المغيرة بن شعبة.\n(٤) هو عبد الرحمن بن الأخنس الكوفي الذي يروي عن سعيد بن زيد ﵁.\n(٥) أي عبد الرحمن بن الأخنس.\n(٦) أي سعيد بن زيد ﵁.\n(٧) في المطبوع: عبد الله بن زيد المازني، وهو خطأ، والتصحيح من \" سنن أبي داود \".\n(٨) فلان الأول: معاوية بن أبي سفيان، وفلان الخطيب: المغيرة بن شعبة.\n(٩) القائل: عبد الله بن ظالم التميمي المازني الراوي عن سعيد بن زيد.\n(١٠) يعني المغيرة بن شعبة الخطيب، قال بعض العلماء: كان في الخطبة تعريض بسب علي ﵁، أو بتفضيل معاوية عليه، ولذلك قال سعيد ما قال.\n(١١) هي كنية سعيد بن زيد بن عمرو بن نفيل أحد العشرة المبشرين بالجنة ﵁.\n(١٢) رواه أبو داود رقم (٤٦٤٨) و(٤٦٤٩) و(٤٦٥٠) في السنة، باب في الخلفاء، والترمذي رقم (٣٧٤٩) و(٣٧٥٨) في المناقب، باب مناقب عبد الرحمن بن عوف أحد العشرة المبشرين بالجنة، وباب مناقب سعيد بن زيد، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن صحيح وقد روي من غير وجه عن سعيد بن زيد عن النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (١/١٨٨) (١٦٣١) قال: حدثنا وكيع. وفي (١/١٨٨) (١٦٣٧) قال: حدثنا محمد بن جعفر، وحجاج. وأبو داود (٤٦٤٩) قال: حدثنا حفص بن عُمر النِمري، والترمذي (٣٧٥٧) قال: حدثنا أحمد بن مَنيع، قال: حدثنا الحجاج بن محمد. والنسائي في فضائل الصحابة (١٠٦) قال: أخبرنا حَاجب بن سُليمان، عن وكيع.\nأربعتهم - وكيع، ومحمد بن جعفر، وحجاج بن محمد، وحفص بن عمر - قالوا: حدثنا شُعبة.\n٢ - وأخرجه النسائي في فضائل الصحابة (٥٣) قال: أخبرنا عَبدة بن عبد الله، والقاسم بن زكريا، عن حسين، عن زائدة. وفي (١٠٠) قال: أخبرنا قُتيبة بن سعيد، قال: حدثنا عبد الواحد.\nكلاهما - زائدة، وعبد الواحد - عن الحسن بن عُبيد الله.\nكلاهما - شعبة، والحسن بن عبيد الله - عن الحُرِّ بن الصَّيَّاح، عن عبد الرحمن بن الأخنس، فذكره.\n(*) رواية زائدة: «اهتز حراء. فقال رسول الله -ﷺ-: اثبت حراء، فليس عليك إلا نبي، أو صديق، أو شهيد. وعليه رسول الله -ﷺ-، وأبو بكر، وعمر، وعثمان، وعلي، وطلحة، والزبير، وعبد الرحمن بن عوف، وسعد بن أبي وقاص، وأنا» .\n(*) وقع في المطبوع من سنن الترمذي: (الحر بن الصَّبَّاح - بالموحدة - وسعيد بن يزيد، وصوابه: الحر بن الصياح- بالمثناة - وسعيد بن زيد) . تحفة الأشراف (٤٤٥٩) .\n(*) وقع في المطبوع من فضائل الصحابة في رواية زائدة قال: عن حسين بن عبيد الله. وفي رواية عبد الواحد: عن الحسن بن عُبيد، والظاهر أن كلاهما خطأ. والصواب عن الحسن بن عبيد الله، كما في تحفة الأشراف حديث رقم (٤٤٥٩) ولا يوجد في رُواة الكتب الستة أحد باسم حسين بن عُبيد الله، أو الحسن بن عُبيد.\nوعن رِياح بن الحارث، سمع سعيد بن زيد بن عمرو بن نُفَيل يقول:\nأخرجه أحمد (١/١٨٧) (١٦٢٩) قال: حدثنا يحيى بن سعيد. وأبو داود (٤٦٥٠) قال: حدثنا أبو كامل، قال: حدثنا عبد الواحد بن زياد. وابن ماجة (١٣٣) قال: حدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس، والنسائي في فضائل الصحابة (١١٥) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا محمد بن عُبيد. وفي الكبرى تحفة الأشراف (٤٤٥٥) عن محمد بن المثنى، عن يحيى بن سعيد.\nأربعتهم - يحيى، وعبد الواحد، وعيسى بن يونس، ومحمد بن عُبيد- عن صدقة بن المثنى النخعي، قال: حدثني جدي رياح بن الحارث، فذكره.\nوعن حميد بن عبد الرحمن، أن سعيد بن زيد حدثه، في نفر، أن رسول الله -ﷺ- قال....\nأخرجه الترمذي (٣٧٤٨) قال: حدثنا صالح بن مِسمار المَروزي. والنسائي في الكبرى. تحفة الأشراف (٤٤٥٤) عن محمد بن أبان البلخي.\nكلاهما - صالح، ومحمد بن أبان - عن ابن أبي فديك، عن موسى بن يعقوب، عن عمرو بن سعيد، عن عبد الرحمن بن حميد بن عبد الرحمن بن عوف، عن أبيه، فذكره.\nوعن عبد الله بن ظالم المازني، عن سعيد بن زيد بن عمرو بن نفيل، أنه قال: أشهد على التسعة، إنهم في الجنة، ولو شهدت على العاشر لم آثم.\nأخرجه الحميدي (٨٤) قال: حدثنا سفيان. وأحمد (١/١٨٨) (١٦٣٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٨٩) (١٦٤٤) قال: حدثنا علي بن عاصم. وفي (١/١٨٩) (١٦٤٥) قال: حدثنا مُعاوية بن عمرو، قال: حدثنا زائدة. وأبو داود (٤٦٤٨) قال: حدثنا محمد بن العلاء، عن ابن إدريس. وابن ماجة (١٣٤) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، عن شعبة. والترمذي (٣٧٥٧) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. والنسائي في فضائل الصحابة (١٠١) قال: أخبرنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا ابن أبي عدي، عن شعبة. وفي (١٠٤) قال: أخبرنا محمد بن العلاء، قال: حدثنا ابن إدريس. وفي الكبرى (الورقة ١٠٨- أ) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا جرير. (ح) وأخبرنا إسحاق بن إبراهيم، قال: أخبرنا ابن إدريس.\nسبعتهم - سفيان، وشعبة، وعلي بن عاصم، وزائدة، وابن إدريس، وهُشيم، وجرير- عن حصين بن عبد الرحمن السلمي، عن هلال بن يساف، عن عبد الله بن ظالم المازني، فذكره.\n(*) أخرجه أبو داود (٤٦٤٨)، والنسائي في فضائل الصحابة (١٠٤) . قال أبو داود: حدثنا. وقال النسائي: أخبرنا محمد بن العلاء، قال: حدثنا ابن إدريس، عن سفيان، عن منصور، عن هلال بن يساف، عن عبد الله بن ظالم، وذكر سفيان رجلا فيما بينه وبين عبد الله بن ظالم، قال: سمعت سعيد بن زيد ... فذكر الحديث.\n(*) أخرجه النسائي في فضائل الصحابة (١٠٢) قال: أخبرني محمد بن عبد الله بن عمار، قال: حدثنا قاسم الجرمي، وفي الكبرى (الورقة ١٠٨- أ) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عُبيد الله بن سعيد.\nكلاهما - قاسم الجرمي، وعبيد الله بن سعيد- قالا: حدثنا سفيان، عن منصور، عن هلال بن يساف، عن ابن حَيان، عن عبد الله بن ظالم، فذكره.\n(*) وأخرجه أحمد (١/١٨٧) (١٦٣٠) قال: حدثنا وكيع، قال: حدثنا سُفيان، عن حصين، ومنصور، عن هلال بن يساف، عن سعيد بن زيد، قال وكيع مرة: قال منصور، عن سعيد بن زيد، وقال مرة: حصين، عن ابن ظالم، عن سعيد بن زيد ... فذكر الحديث.","vol":"8","page":557},{"text":"٦٣٧١ - (ت) عبد الرحمن بن عوف - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «أَبو بكر في الجنة، وعمرُ في الجنة، وعثمانُ في الجنة، وعليّ في الجنة، وطلحةُ في الجنة، والزُّبيرُ في الجنة، وعبد الرحمن بنُ عوف في الجنة، وسعدُ بنُ أبي وَقَّاص في الجنة، وسعيدُ بنُ زيد في الجنة، وأبو عبيدةَ بنُ الجراح في الجنة» .\nوفي رواية عن عبد الرحمن بن حميد عن أبيه عن النبيِّ - ﷺ-[نحوه]، ولم يذكر عبد الرحمن بن عوف. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٤٨) في المناقب، باب مناقب عبد الرحمن بن عوف أحد العشرة المبشرين بالجنة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٩٣) (١٦٧٥)، والترمذي (٣٧٤٧) . والنسائي في فضائل الصحابة (٩١) ثلاثتهم عن قتيبة بن سعيد، قال: حدثنا عبد العزيز بن محمد الدراوردي، عن عبد الرحمن بن حميد، عن أبيه، فذكره.\n(*) أخرجه الترمذي (٣٧٤٨) قال: أخبرنا أبو مصعب قراءة عن عبد العزيز بن محمد، عن عبد الرحمن بن حميد، عن أبيه، عن النبي -ﷺ- نحوه، ولم يذكر فيه -عن عبد الرحمن بن عوف.","vol":"8","page":561},{"text":"٦٣٧٢ - (خ م ت) أبو موسى الأَشعري - ﵁ - أخبر أنه «توضأ في بيته، ثم خرج، فقال: لأَلْزَمَنَّ رسولَ الله - ﷺ- ولأكوننّ معه يومي هذا، قال: فجاء المسجدَ، فسأَلَ عن النبيِّ - ﷺ-؟ فقالوا: خرج وَجْهَ هاهنا، قال: فخرجتُ على إثْرِهِ أسأَلُ عنه، حتى دخل بئرَ أرِيس، قال: فجلستُ عند الباب - وبابُها من جريد - حتى قضى رسولُ الله - ﷺ- حاجَتَهُ وتوضأ، فقمتُ إليه، فإذا هو قد جلس على بئر أريس، وتوَّسط قُفَّها، وكشفَ عن ساقيه، ودلاهما في البئر، قال: فسلَّمتُ عليه، ثم انصرفتُ فجلستُ عند الباب، فقلتُ: لأكوننَّ بوَّابَ رسولِ الله - ﷺ- اليومَ، فجاء أبو بكر فدفع البابَ، فقلتُ: مَن هذا؟ فقال: أبو بكر، فقلتُ: على رِسْلِك، قال: ثم ذهبتُ فقلتُ: يا رسول الله، هذا أبو بكر يستأذِنُ؟ فقال: ائذن لَهُ، وَبَشِّرْهُ بالجنة، فأقبلتُ حتى قلتُ لأبي بكر: ادخل، ورسولُ الله - ﷺ- يُبشِّرُك بالجنة، قال: فدخل أبو بكر فجلس عن يمينِ رسولِ الله - ﷺ- معه في القُّفّ، ودَلَّى رِجْليه في البئر، كما صنع رسولُ الله - ﷺ-، وكشفَ عن ساقيه، ثم رجعتُ فجلستُ، وقد تركتُ أخي يتوضأ ويلحقني، فقلتُ: إن يُرِد الله بفلان - يعني أخاه - خيرًا يأتِ به، فإِذا إنسان يحرِّك الباب، فقلتُ: من هذا؟ فقال: عمرُ بنُ الخطاب، فقلتُ: على رِسْلك، ثم جئتُ إلى رسولِ الله - ﷺ-، فسلَّمتُ عليه، ⦗٥٦٣⦘ وقلتُ: هذا عمرُ يستأذن؟ فقال: ائذن له، وبَشِّرْهُ بالجنة، فجئتُ عمر، فقلتُ: ادن ادخل، ويبشِّرُك رسولُ الله بالجنة، فدخل فجلس معَ رسولِ الله - ﷺ- في القُفِّ عن يساره، ودلَّى رِجْلَيْهِ في البئر، ثم رَجَعْتُ فجلستُ، فقلتُ: إِن يُردِ الله بفلان خيرًا - يعني أخاه - يأتِ به، فجاء إنسان، فحرَّك الباب، فقلتُ: من هذا؟ فقال: عثمانُ بنُ عفّان، فقلتُ: على رِسْلِك، قال: وجئتُ رسولَ الله - ﷺ-، فأخبرتُه فقال: ائذن له، وبشِّره بالجنة مع بَلْوَى تُصيبُه، قال: فجئتُ فقلتُ: ادخُل، ويبشِّركَ رسولُ الله - ﷺ- بالجنة بعد بلوى تصيبك، قال: فدخل فوجد القُفَّ قد مُلِئَ، فجلس وِجَهاهم من الشِّقِّ الآخر» .\nقال سعيد بن المسيب: فأوَّلت ذلك قبورَهم اجتمعتْ هاهنا، وانفرد عثمانُ عنهم.\nوفي رواية قال: «خرج النبيُّ - ﷺ- إلى حائط من حوائطِ المدينةِ لحاجته، وخرجتُ في أثره، فلما دخلَ الحائطَ جلستُ على بابه، وقلتُ: لأكوننَّ اليومَ بوَّابَ رَسولِ الله - ﷺ-، فلم يأمرني، وذهب النبيُّ - ﷺ- وقضى حاجتَه، وجلس على قُفّ البئر ...» وذكر الحديث.\nوفي رواية «أن رسولَ الله - ﷺ- دخل حائطًا، وأمرني بحفظ باب الحائط، فجاء رجل ...» وذكر الحديث، وفيه «أن عثمانَ قال - حين بشّره -: اللهم صبرًا، أو الله المستعان» وفيه «أن كُلَّ واحد منهم قال حين بشره [بالجنة]: ⦗٥٦٤⦘ الحمد لله» وفيه «أن عثمان قال: الحمدُ لله، الله المُستعان» وفيه «أن رسولَ الله - ﷺ- كان قد كشف عن ركبتيْه، فلما دخل عثمان غطّاهما» .\nوفي أخرى: «بينما أنا مع رسولِ الله - ﷺ- في حائط من حوائط المدينة ورسولُ الله - ﷺ- قاعد في مكان فيه ماء، مُتّكئ يَرْكُزُ بعود معه بين الماء والطين، إِذ استفتح رجل ...» وساق الحديث. أخرجه البخاري ومسلم.\nوفي رواية الترمذي قال: «انطلقتُ مع رسولِ الله - ﷺ-، فدخل حائطًا للأنصار، فقضى حاجته، فقال لي: يا أبا موسى، امْلِكْ عليَّ البابَ، لا يدخلنَّ عليَّ أحد إِلا بإِذْن، فجاء رجل، فضربَ البابَ، فقلتُ: مَن هذا؟ قال: أبو بكر، فقلتُ: يا رسول الله، هذا أبو بكر يستأذن، فقال: ائذن له، وبشّره بالجنة، فدخل، وجاء رجل آخَرُ، فضربَ الباب، قلتُ: من هذا؟ قال: عمرُ، فقلتُ: هذا عمرُ يا رسول الله يستأذن، فقال: افْتَحْ له، وبشره بالجنة، فجاء رجل آخَرُ فضرب الباب، فقلتُ: من هذا؟ فقال: عثمان، قلتُ: يا رسول الله، هذا عثمان يستأذن، قال: افتح له، وبشِّره بالجنة على بلوى تُصيبُه» (١) . ⦗٥٦٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جريد) الجريد، جمع جريدة، وهي سَعَف النَّخْل. (قُفُّها) القُفُّ: ما ارتفع من متن الأرض، وهو هاهنا: جدار مبنيٌّ مرتفع حول البئر كالدكة، يتمكَّن الجالس عليه من الجلوس. (على رِسْلِك) تقول: افعل هذا على رِسْلك - بكسر الراء - وكُنْ على رِسلك، أي: على هينتك وتأنِّيك. (وجاههم) وِجاه الشيء - بكسر الواو وضمها - مقابله وحذاؤه.\n_________\n(١) رواه البخاري ١٣ / ٤٢ في الفتن، باب الفتنة تموج كالبحر، وفي فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وباب مناقب عمر ابن الخطاب، وباب مناقب عثمان، وفي الأدب، باب نكت العود في الماء والطين، ومسلم رقم (٢٤٠٣) في فضائل الصحابة، باب من فضائل عثمان بن عفان ﵁، والترمذي رقم (٣٧١١) في المناقب، باب رقم (٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٠) قال: حدثنا محمد بن مسكين أبو الحسن. قال: حدثنا يحيى بن حسان. قال: حدثنا سليمان. وفي (٩/٦٩)، وفي الأدب المفرد (١١٥١) قال: حدثنا سعيد بن أبي مريم، قال: أخبرنا محمد بن جعفر. ومسلم (٧/١١٨، ١١٩) قال: حدثنا محمد بن مسكين اليمامي، قال: حدثنا يحيى بن حسان. قال: حدثنا سليمان، وهو ابن بلال. (ح) وحدثنيه أبو بكر بن إسحاق، قال: حدثنا سعيد بن عفير. قال: حدثني سليمان بن بلال. (ح) وحدثنا حسن بن علي الحلواني، وأبو بكر ابن إسحاق. قالا: حدثنا سعيد بن أبي مريم. قال: حدثنا محمد بن جعفر بن أبي كثير.\nكلاهما - سليمان، ومحمد بن جعفر - عن شريك بن عبد الله بن أبي نمر، عن سعيد بن المسيب، فذكره.\nوعن أبي عثمان النهدي، عن أبي موسى الأشعري. قال: «بينما رسول الله -ﷺ- في حائط من حائط المدينة وهو متكئ..» .\nأخرجه أحمد (٤/٣٩٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة. وفي (٤/٤٠٦) قال: حدثنا يحيى بن سعيد، عن سعد، عن عثمان بن غياث. وفي (٤/٤٠٦) قال: حدثنا محمد بن جعفر، قال: حدثنا عثمان - يعني ابن غياث -وعبد بن حميد (٥٥٥) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. عن قتادة والبخاري (٥/١٦) قال حدثنا يوسف بن موسى، قال: حدثنا أبو أسامة قال: حدثني عثمان بن غياث. وفي (٥/١٧) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد. عن أيوب (ح) قال حماد: وحدثنا عاصم الأحول، وعلي بن الحكم. وفي (٨/٥٩) وفي الأدب المفرد (٩٦٥) قال: حدثنا مسدد، قال: حدثنا يحيى. عن عثمان بن غياث. وفي (٩/١١٠) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد، عن أيوب. ومسلم (٧/١١٧) قال: حدثنا محمد بن المثنى العنزي، قال: حدثنا ابن أبي عدي، عن عثمان بن غياث. وفي (٧/١١٨) قال: حدثنا أبو الربيع العتكي، قال: حدثنا حماد، عن أيوب.","vol":"8","page":562},{"text":"٦٣٧٣ - (ت) عقبة بن علقمة اليشكري قال: سمعتُ علي بن أبي طالب يقول: سمعتْ أُذُني من في رسول الله - ﷺ- وهو يقول: «طلحةُ والزبيرُ جَارَايَ في الجنة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٤١) في المناقب، باب مناقب طلحة بن عبيد الله، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٧٤١) قال:ثنا أبو سعيد الأشج، قال: حدثنا أبو عبد الرحمن ابن منصور العنزي، عن عقبة بن علقمة اليشكري، فذكره قال الترمذي: غريب لا نعرفه إلا من هذا الوجه.","vol":"8","page":565},{"text":"٦٣٧٤ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن الجنة تَشْتَاقُ إلى ثلاثة: عليّ، وعمّار، وسَلْمَانَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٩٨) في المناقب، باب مناقب سلمان الفارسي ﵁، وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث الحسن بن صالح. أقول: وفي سنده أبو ربيعة الأيادي، قال الحافظ في \" لسان الميزان \": قال أبو حاتم: منكر الحديث، والحسن البصري رواه بالعنعنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٧٩٧) قال ثنا سفيان بن وكيع،قال:ثنا أبي، عن الحسن بن صالح، عن أبي ربيعة الإيادي، عن الحسن، فذكره.\nقال الترمذي: حسن غريب، لا نعرفه إلا من حديث الحسن بن صالح. قلت: وشيخه قال فيه أبو حاتم: منكر الحديث.","vol":"8","page":565},{"text":"<span data-type=\"title\" id=toc-1392>نوعٌ ثان</span>\n٦٣٧٥ - (م ت) أبو هريرة - ﵁ - أن رسول الله - ﷺ-: «كان على حِرَاء، هو وأبو بكر وعمر وعثمان وعلي وطلحة والزبير، فتحركتِ الصخرةُ، فقال النبيُّ - ﷺ-: اهدأْ، فما عليكَ إِلا نبيّ، أو صِدِّيق، أو شهيد» .\nوفي رواية «أنَّ رسولَ الله - ﷺ- كان على جبلِ حراء، فتحرَّك، فقال رسولُ الله - ﷺ-: اسْكنْ حِراءُ، فما عليك إلا نبيّ، أو صِدِّيق، أو شهيد، وعليه النبيُّ - ﷺ-، وأبو بكر، وعمر، وعثمانُ، وطلحةُ، والزبيرُ، وسعدُ بنُ أبي وقَّاص» زاد في رواية بعد «عثمان»: «وعليّ» أخرجه مسلم.\nوفي رواية الترمذي مثل الأولى، وقال: «اهدأْ، فما عليكَ إلا نبيّ، أو صِدِّيق، أو شَهيد» (١) .\n_________\n(١) رواه مسلم رقم (٢٤١٧) في فضائل الصحابة، باب من فضائل طلحة والزبير، والترمذي رقم (٣٦٩٨) في المناقب، باب مناقب عثمان بن عفان ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٩) قال:حدثنا قتيبة. قال:حدثنا عبد العزيز. ومسلم (٧/١٢٨) قال:حدثنا قتيبة بن سعيد، قال:حدثنا عبد العزيز- يعني ابن محمد-. (ح) وحدثنا عبيد الله بن محمد بن يزيد بن خنيس وأحمد بن يوسف الأزدي. قالا:حدثنا إسماعيل بن أبي أويس. قال:حدثني سليمان ابن بلال، عن يحيى بن سعيد. والترمذي (٣٦٩٦) قال:حدثنا قتيبة بن سعيد. قال حدثنا عبد العزيز بن محمد. والنسائي في فضائل الصحابة (١٠٣) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا عبد العزيز.\nكلاهما - عبد العزيز بن محمد، ويحيى بن سعيد- عن سهيل بن أبي صالح، عن أبيه، فذكره.\n(*) في رواية يحيى بن سعيد زاد: (وسعد بن أبي وقاص) .","vol":"8","page":566},{"text":"٦٣٧٦ - (خ د ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- «صَعِد أُحُدًا وأبو بكر وعمر وعثمان، فَرَجَفَ بهم، فقال: اثبتْ أحُدُ - أُراه ضربه برجله - فإنما عليك نبيّ وصِدِّيق وشَهيدَانِ» .\nوفي رواية «اثْبُتْ، فما عليك إِلا نبيّ أو صِدِّيق أو شهيد» أخرجه ⦗٥٦٧⦘ البخاري، وأبو داود، والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اهدَهْ) اهده: أمر للجبل بالهدوء، وهو السكون والهاء للسكت.\n_________\n(١) رواه البخاري ٧ / ٣٢ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: لو كنت متخذًا خليلًا، وباب مناقب عمر بن الخطاب، وباب مناقب عثمان بن عفان وأبو داود رقم (٤٦٥١) في السنة، باب في الخلف، والترمذي رقم (٣٦٩٧) في المناقب، باب مناقب عثمان بن عفان ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١١٢) قال: حدثنا يحيى بن سعيد، قال: حدثنا شعبة.\n٢- وأخرجه البخاري (٥/١١) والترمذي (٣٦٩٧) قالا: حدثنا محمد بن بشار، قال: حدثنا يحيى. والبخاري (٥/١٤) . وأبو داود (٤٦٥١) قالا: حدثنا مسدد، قال: حدثنا يزيد بن زريع. والبخاري (٥/١٩) وأبو داود (٤٦٥١) قالا: حدثنا مسدد، قال: حدثنا يحيى. والبخاري (٥/١٤) قال قال لي خليفة: حدثنا محمد بن سواء. كهمس بن المنهال. والنسائي في (فضائل الصحابة) (٣٢) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يزيد بن زريع، ويحيى.\nأربعتهم - يحيى، ويزيد، وابن سواء، وكهمس - عن سعيد بن أبي عروبة.\nكلاهما - شعبة، وسعد - عن قتادة، فذكره.","vol":"8","page":566},{"text":"<span data-type=\"title\" id=toc-1393>نوعٌ ثالث</span>\n٦٣٧٧ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «أَرْحَمُ أُمَّتي بأُمَّتي أبو بكر، وأشدُّهم في أمرِ الله عمرُ، وأشدُّهم حَياء عثمانُ، وأقْضَاهم عليّ، وأعلمهم بالحلال والحرام مُعاذ بن جبل، وأفرضُهم زيدُ بنُ ثابت، وأَقرؤهم أُبيُّ بنُ كعب، ولكلِّ قوم أمين، وأمينُ هذه الأُمَّة أبو عبيدةَ بنُ الجرَّاح، وما أظلّت الخضراءُ، ولا أقلَّت الغبراءُ أصدقَ لهجة من أبي ذرّ، أشبهَ عيسى ﵇ في وَرَعِه، قال عمر: أَفَنَعْرِفُ له ذلك يا رسول الله؟ قال: نعم، فاعرِفوا له» . أخرجه الترمذي مفرَّقًا في موضعين، أحدهما إلى قوله: «أبو عبيدة بن ⦗٥٦٨⦘ الجراح» (١) والآخر إلى آخره عن أبي ذرّ (٢) .\nوأورده رزين هكذا حديثًا واحدًا.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أظلَّت الخضراء) الخضراء: السماء، وإظلالها: تغطيتها لما تحتها.\n(أقلَّت الغبراء) الغبراء: الأرض، لأن الغُبرة لونها، كما أن الخُضْرة لون السماء حيث هي زرقاء، والزُّرقة البعيدة كالخضرة، وإقلال الأرض: حملها لما فوقها.\n(لهجة) اللهجة: اللسان والنُّطق.\n_________\n(١) رواه الترمذي رقم (٣٧٩٣) و(٣٧٩٤) في المناقب، باب مناقب أهل بيت النبي ﷺ، وباب مناقب معاذ وزيد وأبي بن كعب وأبي عبيدة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n(٢) رواه الترمذي رقم (٣٨٠٤) في المناقب، باب مناقب أبي ذر ﵁، وقال الترمذي: هذا حديث حسن، وهو كما قال، ورواه بنحوه أيضًا الترمذي رقم (٣٨٠٣)، في المناقب، وأحمد في \" المسند \" ٢ / ١٦٤ من حديث عبد الله بن عمرو، و٥ / ١٩٧ و٦ / ٤٤٢ من حديث أبي الدرداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (٣/١٨٤) قال: حدثنا وكيع، عن سفيان. وفي (٣/٢٨١) قال: حدثنا عفان، قال: حدثنا وهيب. وابن ماجة (١٥٤) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب بن عبد المجيد. وفي (١٥٥) قال: حدثنا على بن محمد، قال: حدثنا وكيع، عن سفيان، والترمذي (٣٧٩١) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الوهاب. والنسائي في فضائل الصحابة (١٣٨) قال: أخبرنا أحمد بن سليمان. قال: حدثنا عفان بن مسلم، قال: حدثنا وهيب. وفي (١٨٢) قال: أخبرنا محمد بن يحيى بن أيوب بن إبراهيم، قال: حدثنا عبد الوهاب.\nثلاثتهم -سفيان، ووهيب، وعبد الوهاب - عن خالد الحذاء، عن أبي قلابة، فذكره.","vol":"8","page":567},{"text":"٦٣٧٨ - (خ م ت) عبد الله بن عمرو بن العاص - ﵄ - ذُكِرَ عنده عبد الله بنُ مسعود، فقال: لا أزال أُحِبُّه، سمعتُ رسولَ الله - ﷺ- يقول: «خُذوا القرآن من أربعة: من عبد الله، وسالم، ومعاذ، وأُبيِّ بن كعب» . ⦗٥٦٩⦘\nوفي رواية «اسْتَقْرِئُوا القرآنَ من أربعة: من ابنِ مسعود - فبدأَ به - وسالم مولى أبي حذيفةَ، ومعاذ، وأُبيّ» أخرجه البخاري ومسلم.\nوأخرجه الترمذي قال: قال رسولُ الله - ﷺ-: «خُذُوا القرآنَ من أربعة: من ابنِ مسعود، وأُبيِّ بن كعب، ومعاذِ بن جبل، وسالم مولى أبي حذيفةَ» (١) .\n_________\n(١) رواه البخاري ٩ / ٤٢ و٤٣ في فضائل القرآن، باب القراء من أصحاب رسول الله ﷺ، وفي فضائل أصحاب النبي ﷺ، باب مناقب سالم، وباب مناقب معاذ بن جبل، وباب مناقب أبي بن كعب، ومسلم رقم (٢٤٦٤) في فضائل الصحابة، باب من فضائل عبد الله بن مسعود ﵁ وأمه، والترمذي رقم (٣٨١٢) في المناقب، باب مناقب عبد الله بن مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٦٣) (٥٦٢٣) قال: حدثنا يعلى. وفي (٢/١٨٩) (٦٧٦٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٩٠) (٦٧٨٦) قال: حدثنا أبو معاوية. وفي (٢/١٩٠) (٦٧٩٠) . و(٢/١٩١) (٦٧٩٥) قال: حدثنا وكيع. والبخاري (٥/٣٤) قال: حدثنا حفص بن عمر قال: حدثنا شعبة. ومسلم (٧/١٤٧) و(١٤٩) قالا: حدثنا أبو بكر بن أبي شيبة. ومحمد بن عبد الله بن نمير، قالوا: حدثنا وكيع (ح) وحدثنا قتيبة بن سعيد، وزهير بن حرب، وعثمان بن أبي شيبة، قال: حدثنا جرير (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. (ح) وحدثنا ابن المثنى، وابن بشار قالا: حدثنا ابن أبي عدي (ح) وحدثني بشر بن خالد، قال: أخبرنا محمد، يعني ابن جعفر.\nكلاهما عن شعبة. والترمذي (٣٨١٠) قال: حدثنا هناد، قال: حدثنا أبو معاوية. والنسائى في فضائل الصحابة (١٣٧) قال: أخبرنا محمد بن آدم بن سليمان، عن أبي معاوية. وفي فضائل الصحابة (١٧٤) . وفضائل القرآن (٢٦) قال: أخبرنا بشر بن خالد، قال: حدثنا غندر، عن شعبة.\nخمستهم- يعلى بن عبيد، وشعبة، وأبو معاوية، ووكيع، وجرير بن عبد الحميد - عن سليمان الأعمش، قال: سمعت أبا وائل.\n٢- وأخرجه أحمد (٢/١٩٥) (٦٨٣٨) قال: حدثنا محمد بن جعفر، وهاشم بن القاسم. والبخاري (٥/٣٤) قال: حدثنا سليمان بن حرب. وفي (٥/٤٥) قال: حدثني محمد بن بشار. قال: حدثنا غندر. (ح) وحدثنا أبو الوليد. وفي (٦/٢٢٩) قال: حدثنا حفص بن عمر. ومسلم (٧/١٤٩) قال: حدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي في فضائل الصحابة (١٢٥) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد. وفي (١٥٥) قال: أخبرنا إبراهيم بن الحسن وعبد الله بن محمد، عن حجاج. وفي فضائل القرآن (٢١) قال: أخبرنا إسماعيل بن مسعود قال: حدثنا خالد.\nتسعتهم - محمد بن جعفر غندر، وهاشم، وسليمان بن حرب، وأبو الوليد، وحفص، ومعاذ بن معاذ، وبهز، وحجاج بن محمد، وخالد بن الحارث- عن شعبة، عن عمرو بن مرة، عن إبراهيم.\nكلاهما عن مسروق، فذكره.","vol":"8","page":568},{"text":"٦٣٧٩ - (ت) يزيد بن عَميرةَ - ﵀ - قال: لما حضر معاذَ بن جبل الموتُ قيل له: يا أبا عبد الرحمنِ، أَوْصِنا، قال: «أَجلسُوني ففعلنا، فقال: إنَّ العلمَ والإيمانَ مكانَهما، مَن ابْتَغاهما وجدَهما - يقول ذلك ثلاث مرات - التمسوا العلم عند أربعةِ رَهْط: عندَ عُوَيمر أبي الدَّرْدَاءِ، وعند سَلْمَانَ الفارسيِّ - زاد رزين: صاحبِ الكتابين: الإنجيل والقرآنِ، ثم اتفقا - وعندَ [عبد الله] بنِ مسعود، و[عبد الله] بنِ سَلام الذي كان يهوديًا فأسلم: فإني سمعتُ رسولَ الله - ﷺ- يقول: إنه عَاشِرُ عشرة في الجنة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٠٦) في المناقب، باب مناقب عبد الله بن سلام ﵁، وإسناده حسن، وقال الترمذي هذا حديث حسن غريب وفي الباب عن سعد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٤٢) .والترمذي (٣٨٠٤) والنسائي في الكبرى (تحفة الأشراف) (١١٣٦٨) .\nثلاثتهم - أحمد،والترمذي، والنسائى - عن قتيبة بن سعيد، قال:حدثنا ليث بن سعد، عن معاوية بن صالح، عن ربيعة بن يزيد، عن أبي إدريس الخولاني، عن يزيد بن عميرة، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب.","vol":"8","page":569},{"text":"٦٣٨٠ - (خ م) علقمة - ﵀ - قال: «قَدِمتُ الشامَ، فصلَّيتُ رَكْعَتين، ثم قلتُ: اللهم يَسِّر لي جليسًا صالحًا، فأتيتُ قومًا فجلستُ إليهم، فإذا شيخ قد جاء جلس إلى جنبي، قلتُ: من هذا؟ قالوا: أبو الدرداءِ، فقلتُ: إني دَعَوْتُ الله أن يُيَسِّرَ لي جليسًا صالحًا، فيسَّرَكَ لي، قال: ممن أنتَ؟ قلتُ: من أهل الكوفة، قال: أو ليس فيكم ابنُ أمِّ عبد صاحبُ النَّعلين والوِسادة والمِطْهرة - يعني: ابنَ مسعود -؟ وفيكم الذي أجاره الله من الشيطان على لسان نبيّه - يعني: عمارًا؟ - أو ليس فيكم صاحبُ سِرِّ رسولِ الله - ﷺ- الذي لا يعلمه أَحَد غيرُه - يعني حُذيفةَ -؟ ثم قال: كيف يقرأ عبد الله ﴿وَاللَّيْلِ إذَا يَغْشَى﴾ فقرأتُ ﴿وَاللَّيْلِ إذا يَغْشَى. وَالذَّكَرِ وَالأُنثَى﴾ (١)، قال: والله لقد أقرأَنِيها رسولُ الله - ﷺ- من فيه إلى فيَّ» أخرجه البخاري ومسلم.\nوللبخاري نحوه، وفيه «أليس فيكم - أو منكم - صاحب السِّرِّ الذي لا يعلم غيره، يعني حذيفة، قال: قلتُ: بلى، قال: أليس فيكم - أو منكم - الذي أجاره الله على لسان نبيه، يعني من الشيطان؟ - يعني عمارًا - قال: بلى، قال: أو ليس فيكم - أو منكم - صاحبُ السِّوَاك؟ - أو السِّوَاد - قال: بلى، ⦗٥٧١⦘ قال: كيف كان عبد الله يقرأ: ﴿وَاللَّيلِ إِذا يَغْشَى. والنَّهارِ إِذا تَجَلَّى﴾؟ قلتُ: ﴿وَالذَّكَرِ وَالأُنثى﴾ قال: ما زال بي هؤلاء حتى كادوا يَسْتَنْزِلُوني (٢) عن شيء سمعتُه من رسولِ الله - ﷺ-» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السِّواد) السِّواد، بكسر السين: السِّرار، تقول: ساوَدْتُه مساوَدَةً وسِوادًا، فكأنه من إدناء سوادِك من سوَاده، وهو الشخص.\n_________\n(١) قال الحافظ في \" الفتح \" ٨ / ٥٤٣: وفي رواية سفيان، فقرأت: ﴿والليل إذا يغشى. والنهار إذا تجلى. والذكر والأنثى﴾ وهذا صريح في أن ابن مسعود كان يقرؤها كذلك، وفي رواية إسرائيل عن مغيرة ﴿والليل إذا يغشى. والذكر والأنثى﴾ بحذف ﴿والنهار إذا تجلى﴾ كذا في رواية أبي ذر، وأثبتها الباقون.\n(٢) وفي رواية عند البخاري ومسلم: وهؤلاء يريدونني على أن اقرأ ﴿وما خلق الذكر والأنثى﴾ والله لا أتابعهم، قال الحافظ في \" الفتح \" ٨ / ٥٤٣: هذه القراءة لم تنقل إلا عمن ذكر هنا، ومن عداهم قرؤوا ﴿وما خلق الذكر والأنثى﴾ وعليه استقر الأمر، مع قوة إسناد ذلك إلى أبي الدرداء ومن ذكر معه، ولعل هذا ممن نسخت تلاوته، ولم يبلغ النسخ أبا الدرداء ومن ذكر معه، والعجب من نقل الحفاظ من الكوفيين هذه القراءة عن علقمة وعن ابن مسعود، وإليهما تنتهي القراءة بالكوفة، ثم لم يقرأ بها أحد منهم، وكذا أهل الشام حملوا القراءة عن أبي الدرداء، ولم يقرأ أحد منهم بهذا، فهذا مما يقوي أن التلاوة بها نسخت.\n(٣) رواه البخاري ٧ / ٧١ - ٧٣ في فضائل أصحاب النبي ﷺ، باب مناقب عمار وحذيفة ﵄، ومناقب عبد الله بن مسعود، وفي بدء الخلق، باب صفة إبليس وجنوده، وفي الاستئذان، باب من ألقى له وسادة، وأخرج مسلم الجزء الذي يتعلق بالقراءة فقط رقم (٨٢٤) في صلاة المسافرين، باب ما يتعلق بالقراءات، ورواه الترمذي أيضًا بمثل رواية مسلم (٢٩٤٠) في القراءات، باب ومن سورة الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.\nقلت: ولا يروي علقمة عن أبي الدرداء في الأصول غير هذا الحديث.","vol":"8","page":570},{"text":"٦٣٨١ - (ت) خيثمة بن أبي سَبرة - ﵀ - قال: «أتيتُ المدينة فسألت الله أن يُيَسِّر لي جليسًا صالحًا، فيسَّرَ لي أبا هريرة، فجلستُ إليه، فقلت له: إني سألتُ الله أن يُيَسِّر لي جليسًا صالحًا، فَوُفِّقْتَ لِي، فقال لي: من أين أنتَ؟ قلت: من أهل الكوفة، جئتُ ألتمس الخيرَ وأطلُبه، فقال: ⦗٥٧٢⦘ أليس فيكم سعدُ بنُ مالك مُجابُ الدعوة؟ وابنُ مسعود، صاحبُ طَهورِ رسولِ الله - ﷺ- ونعليه؟ وحذيفةُ، صاحبُ سِرِّ رسولِ الله - ﷺ-؟ وعَمَّارُ الذي أجاره الله من الشيطان على لسان نبيِّه؟ وسَلْمَانُ، صاحبُ الكتابين؟ قال قتادة: والكتابان: الإنجيل والقرآن» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨١٣) في المناقب، باب مناقب عبد الله بن مسعود، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٨١١) قال: حدثنا الجراح بن مخلد البصري. قال: حدثنا معاذ بن هشام. قال: حدثني أبي، عن قتادة، عن خيثمة بن أبي سبرة، فذكره.","vol":"8","page":571},{"text":"٦٣٨٢ - (ت) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «رَحِمَ الله أبا بكر، زوَّجني ابنتَه، وَحَمَلَني إلى دار الهجرة، وصحبني في الغار، وأَعتَقَ بلالًا من ماله، رحم الله عمر، يقول الحق وإن كان مُرًّا، تَرَكه الحقُّ [وما له من صديق]، رحم الله عثمان، تَسْتَحِي منه الملائكة، رحم الله عليًا، اللهم أَدِرِ الحقَّ معه حيث دار» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧١٥) في المناقب، باب مناقب علي بن أبي طالب ﵁، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٧١٤) قال:حدثنا أبو الخطاب زياد بن يحيى البصري، قال: حدثنا أبو عتاب سهل بن حماد،قال:حدثنا المختار بن نافع،قال: حدثنا أبو حيان التيمي، عن أبيه، فذكره.\n(*) قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. والمختار بن نافع شيخ بصري كثير الغرائب. وأبو حيان التيمي اسمه يحيى بن سعيد بن حيان التيمي، كوفي، ثقة.","vol":"8","page":572},{"text":"٦٣٨٣ - (ت) حذيفة بن اليمان - ﵁ - قال: «كُنَّا جلوسًا عند النبيِّ - ﷺ-، فقال: إني لا أدري ما قَدْرُ بقائي فيكم، فَاقتَدُوا باللَّذَين من بعدي، وأشار إلى أبي بكر وعمرَ، واهتدوا بهدي عَمَّار، وما حدَّثكم ⦗٥٧٣⦘ ابنُ مسعود فصدِّقوه» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهدي): السَّمْت والطريقة والسِّيرة.\n_________\n(١) رقم (٣٨٠٤) في المناقب، باب في مناقب عمار بن ياسر ﵁، ورواه أحمد في \" المسند \" ٥ / ٣٨٥ و٣٩٩ و٤٠٢، والحاكم ٣ / ٧٥، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٤٤٩) وأحمد (٥/٣٨٢) قالا: حدثنا سفيان بن عيينة عن زائدة. والترمذي (٣٦٦٢) قال: حدثنا الحسن بن الصباح البزار، قال: حدثنا سفيان بن عيينة، عن زائدة. (ح) وحدثنا أحمد بن منيع، وغير واحد قالوا: حدثنا سفيان بن عيينة. كلاهما - زائدة، وسفيان - عن عبد الملك بن عمير.\n٢- وأخرجه أحمد (٥/٣٨٥و٤٠٢) قال: حدثنا وكيع. وابن ماجة (٩٧) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. (ح) وحدثنا محمد بن بشار، قال: حدثنا مؤمل. والترمذي (تحفة الأحوذي) (٤/٣٤٥) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع.\nكلاهما - وكيع، ومؤمل - قالا: حدثنا سفيان، عن عبد الملك بن عمير، عن مولى لربعي بن خراش.\n٣- وأخرجه الترمذي (٣٦٦٣) قال: حدثنا سعيد بن يحيى بن سعيد بن الأموي، قال حدثنا وكيع، وابن سالم أبي العلاء المرادي، عن عمرو بن هرم..\nثلاثتهم - عبد الملك، ومولى ربعي، وعمرو - عن ربعي، فذكره.\n(*) وأخرجه أحمد (٥/٣٩٩) قال: حدثنا محمد بن عبيد، قال: حدثنا سالم المرادي، عن عمرو بن هرم الأزدي، عن أبي عبد الله، وربعي بن حراش، عن حذيفة، به.\n(*) زاد مولى ربعي، وعمرو: إني لست أدري ما قدر بقائي فيكم.\n(*) قال الترمذي: هذا حديث حسن. وكان سفيان بن عيينة يدلس في هذا الحديث، فربما ذكره عن زائدة، عن عبد الملك بن عمير، وربما لم يذكر فيه عن زائدة.","vol":"8","page":572},{"text":"٦٣٨٤ - (ت) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «اقْتَدُوا بالَّلذَيْن من بعدي من أصحابي: أبي بكر وعمر، واهْتَدُوا بِهَدْي عَمَّار، وتَمَسَّكُوا بعهدِ ابنِ مسعود» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٠٧) في المناقب، باب مناقب عبد الله بن مسعود، ورواه أيضًا أحمد في \" المسند \" ٥ / ٣٩٩ من حديث حذيفة وهو حديث حسن كما قال الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٠٥) قال:حدثنا إبراهيم بن إسماعيل بن يحيى بن سلمة بن كهيل، قال: حدثني أبي، عن أبيه،عن سلمة بن كهيل، عن أبي الزعراء، فذكره.\n(*) قال الترمذي:هذا حديث حسن غريب من هذا الوجه، من حديث ابن مسعود لا نعرفه إلا من حديث يحيى بن سلمة بن كهيل، ويحيى بن سلمة يضعف في الحديث، وأبو الزعراء اسمه عبد الله بن هانئ.","vol":"8","page":573},{"text":"<span data-type=\"title\" id=toc-1394>نوعٌ رابع</span>\n٦٣٨٥ - (د) جابر بن عبد الله - ﵄ - أن رسولَ الله - ﷺ- قال: «أُرِيَ الليلةَ رَجُل صَالح، كأنَّ أبا بكر نِيطَ برسول الله، ونيط عمر بأبي بكر، ونيط عثمان بعمر، قال جابر: فلما قُمنا من عند رسول الله - ﷺ-، قلنا: أمَّا الرجلُ الصالحُ، فرسولُ الله - ﷺ-، وأما نَوْطُ بعضهم ببعض، فهم وُلاةُ الأمر الذي بعث الله به نبيّه - ﷺ-» أخرجه أبو داود (١) . ⦗٥٧٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نيط) نُطت هذا الأمر بفلان: أي علّقتُه به وضممتُه إليه.\n_________\n(١) رقم (٤٦٣٦) في السنة، باب في الخلفاء من حديث الزهري عن عمرو بن أبان بن عثمان عن جابر، وعمرو بن أبان لم يوثقه غير ابن حبان وباقي رجاله ثقات. قال الحافظ في \" التهذيب \": قال ابن حبان: روى عن جابر ولا أدري أسمع منه أم لا، وقال أبو داود: ورواه يونس وشعيب ولم يذكرا عمرو بن أبان، قال المنذري: فعلى هذا فالإسناد منقطع لأن الزهري لم يسمع من جابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٣٥٥) قال: حدثنا يزيد بن عبد ربه. وأبو داود (٤٦٣٦) قال: حدثنا عمرو بن عثمان.\nكلاهما - يزيد، وعمرو - قالا: حدثنا محمد بن حرب، عن الزبيدي، عن ابن شهاب، عن عمرو بن أبان بن عثمان، فذكره.","vol":"8","page":573},{"text":"٦٣٨٦ - (ت د) أبو بكرة - ﵁ - أن رسول الله - ﷺ- قال ذاتَ يوم: «مَن رأى الليلةَ رُؤْيا؟ فقال رجل: أنا، رأيتُ كأنَّ ميزانًا أُنزلَ من السماء، فَوُزِنْتَ أَنتَ وأبو بكر، فرَجَحْتَ أنتَ بأبي بكر، وَوُزِنَ عمرُ وأبو بكر، فرجحَ أبو بكر بعمرَ، وَوُزِنَ عمرُ بعثمان فرجح عمرُ بعثمانَ، ثم رُفعَ الميزان، قال: فرأينا الكراهيةَ في وجه النبيِّ - ﷺ-» أخرجه أبو داود والترمذي (١) .\nوفي أخرى لأبي داود إلى قوله «ثم رفع الميزان»، ثم قال: «فَاسْتاءَ لها رسولُ الله - ﷺ- يعني: فساءه ذلك - فقال: خِلافةُ نُبُوَّة، ثم يؤتي الله ﷿ المُلْكَ مَن يشاء» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاستاء لها) استاء لهذا الأمر، أي: ساءه وحزنه، وهو افتعل من السوء، وقد جاء في بعض الحديث قال: «فاستالها» أي: أوَّلها، والوجه الأول.\n_________\n(١) رواه أبو داود رقم (٤٦٣٤) في السنة، باب في الخلفاء، والترمذي رقم (٢٢٨٨) في الرؤيا، باب ما جاء في رؤيا النبي ﷺ في الميزان والدلو، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n(٢) رواه أبو داود رقم (٤٦٣٥) في السنة، باب في الخلفاء، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٣٤) قال:حدثنا محمد بن المثنى. والترمذي (٢٢٨٧) قال:حدثنا محمد بن بشار. والنسائي في فضائل الصحابة (٣٣) قال: أخبرنا محمد بن بشار.\nكلاهما - ابن المثنى،وابن بشار - عن محمد بن عبد الله الأنصاري، قال: حدثنا أشعث، عن الحسن، فذكره. قلت: والرواية الثانية:\nأخرجها أحمد (٥/٤٤) قال:حدثنا عبد الصمد. وفي (٥/٥٠) قال:حدثنا عفان. وفي (٥/٥٠) قال أبو عبد الرحمن: وجدت هذا الأحاديث في كتاب أبي بخط يده حدثنا هوذة بن خليفة. وأبو داود (٤٦٣٥) قال:حدثنا موسى بن إسماعيل.\nأربعتهم - عبد الصمد، وعفان، وهوذة،وموسى - عن حماد بن سلمة، قال: حدثنا علي بن زيد، عن عبد الرحمن بن أبي بكرة،فذكره.","vol":"8","page":574},{"text":"٦٣٨٧ - (د) سمرة بن جندب - ﵁ - أن رجلًا قال: «يا رسولَ الله، رأيتُ كأنَّ دَلْوًا دُلِّيَ من السماء، فجاء أبو بكر، فأَخذ بِعَراقِيْها، فشرب شُرْبًا ضعيفًا، ثم جاء عمرُ، فأخذ بعراقِيْها، فشرب حتى تَضلَّعَ، ثم جاء عثمانُ، فأخذ بعراقِيْها، فشرب حتى تضلَّعَ، ثم جاء عليّ، فأخذ بعراقِيْها، فَانْتشُطِتْ، وانْتُضِح عليه منها شيء» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بعراقِيْها) عراقي الدلو: عُراها، وهي جمع عَرْقُوة.\n(تضلع) شرب حتى تضلَّع، أي: حتى امتلأ رِيًّا.\n(فانتشطت) الأنشوطة: العقدة، والانتشاط: انحلال العقدة، ومنه أنشطت عقال البعير: إذا حللته.\n(انتضح) الانتضاح: رشاش الماء على الثوب ونحوه.\n_________\n(١) رقم (٤٦٣٧) في السنة، باب في الخلفاء، وفي سنده عبد الرحمن الجرمي الأزدي والد أشعث لم يوثقه غير ابن حبان وباقي رجاله ثقات، ورواه أيضًا أحمد في \" المسند \"، والضياء في \" المختارة \"، وذكره الحافظ في \" الفتح \" وسكت عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢١) قال:حدثنا عبد الصمد،وعفان. وأبو داود (٤٦٣٧) قال:حدثنا محمد بن المثنى. قال: حدثني عفان بن مسلم. كلاهما - عبد الصمد، وعفان - قالا:حدثنا حماد بن سلمة، قال: أخبرنا الأشعث بن عبد الرحمن الجرمي، عن أبيه، فذكره.","vol":"8","page":575},{"text":"٦٣٨٨ - (خ م) جابر بن عبد الله - ﵄ - قال: قال النبي - ﷺ-: «رأيتُنِي دَخلْتُ الجنة، فإذا أنا بالرُّمَيْصَاءَ امرأةِ أبي طلحةَ، وسمعت خَشَفَة، فقلت: مَن هذا؟ فقالوا: هذا بلال، ورأيتُ قصرًا بفِنائه ⦗٥٧٦⦘ جارية، فقلت: لمن هذا؟ فقالوا: لعمر بن الخطاب، فأردتُ أن أدخُلَه فأنظرَ إليه، فذكرتُ غيرتَك، [قال]: فولّيتُ مدبرًا، فبكى عمرُ، وقال: أعليك أغارُ يا رسول الله؟» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَشَفَة) الخَشَف، والخَشَفة: الصوت ليس بالعالي المرتفع، وقيل: الخَشْفَة - بالسكون - الصوت، وبالتحريك: الحركة.\n_________\n(١) رواه البخاري ١٢ / ٣٦٦ في التعبير، باب القصر في المنام، وباب الوضوء في المنام، وفي بدء الخلق، باب صفة الجنة، وفي فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب، وفي النكاح، باب الغيرة، ومسلم رقم (٢٣٩٥) في فضائل الصحابة، باب من فضائل عمر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":575},{"text":"٦٣٨٩ - (ت) بريدة - ﵁ - قال: «أصْبح رسولُ الله - ﷺ-، فدعا بلالًا، فقال: [يا] بلال، بم سبقتني إلى الجنة؟ ما دخلتُ الجنة [قَطُّ] إلا سمعتُ خَشْخَشتك أمامي، دخلتُ البارحةَ، فسمعتُ خَشْخَشتك أمامي، فأتيتُ على قصر مُرَبَّع مشرِف من ذهب، فقلتُ: لمن هذا القصر؟ قالوا: لرجل من العرب، فقلتُ: أنا عربيّ، لمن هذا القصر؟ قالوا: لرجل من قريش، قلتُ: أنا قرشي، لمن هذا القصر؟ قالوا: لرجل من أُمَّةِ محمد، قلتُ: أنا محمَّد، لمن هذا القصر؟ قالوا: لعمرَ بنِ الخطاب، فقال بلال: يا رسول الله، ما أذّنتُ قَطُّ إلا صلَّيتُ ركعتين، وما أصابني ⦗٥٧٧⦘ حَدَث قَطُ إلا تَوضَّأتُ عنده (١)، ورأيتُ أن لله عليَّ رَكْعتين، فقال رسول الله - ﷺ-: بهما» .\nقال الترمذي: ومعنى قوله: «دخلتُ الجنة البارحةَ»، يعني: رأيتُ في المنام كأني دخلتُ الجنةَ، هكذا روي في بعض الحديث. أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خشخشتك) الخشخشة أيضًا: الصوت والحركة.\n(مشرِف) بناء مشرِف: له شُرَف في أعلاه.\n_________\n(١) في نسخ الترمذي المطبوعة: عندها.\n(٢) رقم (٣٦٩٠) في المناقب، باب مناقب عمر بن الخطاب ﵁، وإسناده حسن، وقال الترمذي: وهو هذا حديث حسن صحيح، وفي الباب عن جابر ومعاذ وأنس وأبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٣٥٤) قال: حدثنا زيد بن الحباب. وفي (٥/٣٦٠) قال: حدثنا علي بن الحسن - وهو ابن شقيق -والترمذي (٣٦٨٩) قال حدثنا الحسين بن حريث أبو عمار، قال: حدثنا علي بن الحسين بن واقد. وابن خزيمة (١٢٠٩) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا علي بن الحسين بن شقيق. ثلاثتهم - زيد، وعلي بن الحسن، وعلي بن الحسين - عن الحسين بن واقد، قال: حدثنا عبد الله بن بريدة، فذكره.","vol":"8","page":576},{"text":"<span data-type=\"title\" id=toc-1395>نوعٌ خامس</span>\n٦٣٩٠ - (ت) عبد الله بن شقيق - ﵀ - قال: «قلتُ لعائشة: أيُّ أصحابِ النبيِّ - ﷺ- كان أحَبَّ إِلى رسولِ الله - ﷺ-؟ قالت: أبو بكر، قلتُ: ثُمَّ مَن؟ قالت: عمرُ، قلتُ: ثُمَّ مَنْ؟ قالت: أبو عُبيدةَ بنُ الجراح، قلتُ: ثُمَّ مَن؟ فسكتت» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٥٨) و(٣٧٦٠) في المناقب، باب مناقب أبي بكر الصديق ﵁، وباب مناقب أبي عبيدة بن الجراح ﵁، ورواه أيضًا ابن ماجة رقم (١٠٢) في المقدمة، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح: أخرجه أحمد (٦ /٢١٨) قال:حدثنا إسماعيل، ويزيد. وابن ماجة (١٠٢) قال:حدثنا حدثنا علي بن محمد قال:حدثنا أبو أسامة. والترمذي (٣٦٥٧) قال:حدثنا أحمد ابن إبراهيم الدورقي. قال:حدثنا إسماعيل بن إبراهيم. والنسائي في فضائل الصحابة (٩٧) قال: أخبرنا عمران بن موسى، عن عبد الوارث.\nأربعتهم - إسماعيل بن إبراهيم بن علية، ويزيد بن هارون، وأبو أسامة حماد بن أسامة، وعبد الوارث بن سعيد - عن الجريري، عن عبد الله بن شقيق، فذكره.","vol":"8","page":577},{"text":"٦٣٩١ - (خ م ت) عمرو بن العاص - ﵁ - «أَن رسول الله ⦗٥٧٨⦘ ﷺ- بعثه على جيش ذاتِ السَّلاسِل، قال: فأتيتُه فقلتُ: أيُّ الناس أحبُّ إليك؟ قال: عائشةُ، فقلتُ: مِنَ الرجال؟ فقال: أبوها، قلتُ: ثم مَنْ؟ قال: عُمرُ بنُ الخطاب، فعدَّ رجالًا» .\nزاد في رواية: قال: «فسكتُّ مخافةَ أن يجعلَني في آخرهم» .\nوفي رواية قال: «قلتُ: لَسْتُ أسألكَ عن أهلك، إنما أسألُكَ عن أصحابك؟ قال: أبوها، قلتُ: ثم مَنْ؟ قال: عمرُ» (١) أخرجه البخاري ومسلم.\nوأخرج الترمذي إلى قوله «أبوها» (٢) .\n_________\n(١) هذه الرواية الأخيرة لم نجدها عند البخاري ومسلم والترمذي، ولعلها من زيادات الحميدي.\n(٢) رواه البخاري ٧ / ١٩ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وفي المغازي، باب غزوة ذات السلاسل، ومسلم رقم (٢٣٨٤) في فضائل الصحابة، باب من فضائل أبي بكر ﵁، والترمذي رقم (٣٨٧٩) في المناقب، باب من فضل عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":577},{"text":"٦٣٩٢ - (ت) أسامة بن زيد - ﵄ - قال: «كنتُ جالسًا إذْ جاء عليّ والعباسُ يستأذنان، فقالا: يا أسامةُ، استأذِنْ لنا على رسولِ الله - ﷺ-، فقلتُ: يا رسولَ الله، عليّ والعباسُ يستأذنان، قال: أتدري ما جاء بهما؟ قلتُ: لا، قال: لكني أدري، ائْذَن لهما، فدخلا، فقالا: يا رسولَ الله، جئناك نسألك: أيُّ أهْلِكَ أحبُّ إليك؟ قال: فاطمةُ بنتُ محمد، قالا: ما جئناك (١) نسألك عن أهلك، قال: أحبُّ أهلي إليَّ: مَن [قد] أنْعَمَ ⦗٥٧٩⦘ الله عليه وأنعمتُ عليه: أسامةُ بنُ زيد، قالا: ثم مَنْ؟ قال: [ثم] عليّ بن أبي طالب، فقال العباسُ: يا رسول الله جَعَلْتَ عمَّكَ آخرَهم، قال: إن عليًا سبقَكَ بالهجرة» أخرجه الترمذي (٢) .\n_________\n(١) في بعض النسخ الترمذي: جئناك.\n(٢) رقم (٣٨٢١) في المناقب، باب مناقب أسامة بن زيد ﵄، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨١٩) قال: حدثنا أحمد بن الحسن، قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة، قال: حدثنا عمر بن أبي سلمة بن عبد الرحمن، عن أبيه، فذكره.","vol":"8","page":578},{"text":"٦٣٩٣ - (ت) بريدة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن الله ﵎ أمرني بحُبِّ أربعة، وأخبرني أنه يُحِبُّهم، قيل: يا رسولَ الله سَمِّهِمْ لنا، قال: عليٌّ منهم - يقول ذلك ثلاثًا - وأبو ذر، والمقدادُ، وسلمانُ، أمرني بحبِّهم، وأَخبرني أنه يُحِبُّهم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٢٠) في المناقب، باب مناقب علي بن أبي طالب ﵁، ورواه أيضًا ابن ماجة رقم (١٤٩) في المقدمة، والحاكم ٣ / ١٣٠ وقال: صحيح على شرط مسلم، وتعقبه الذهبي فقال: ما خرج مسلم لأبي ربيعة، وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث شريك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٣٥١) قال:حدثنا ابن نمير. وفي (٥/٣٥٦) قال:حدثنا أسود بن عامر. وابن ماجة (١٤٩) قال:حدثنا إسماعيل بن موسى، وسويد بن سعيد،والترمذي (٣٧١٨) قال: حدثنا إسماعيل بن موسى الفزاري بن بنت السدي.\nأربعتهم - ابن نمير، وأسود، وإسماعيل،وسويد - عن شريك، عن أبي ربيعة الإيادي، عن ابن بريدة، فذكره.\nقلت:تقدم الكلام في أبي ربيعة الإيادي.","vol":"8","page":579},{"text":"<span data-type=\"title\" id=toc-1396>نوعٌ سادس</span>\n٦٣٩٤ - (خ د ت) عبد الله بن عمر - ﵄ - قال: «كُنَّا نُخَيِّر [بين الناس] في زمانِ رسولِ الله - ﷺ-، نُخيِّر أبا بكر، ثم عمَر، ثم عثمانَ» أخرجه البخاري. وله في رواية قال: «كُنَّا زمنَ النبي - ﷺ- لا نَعْدِلُ بأبي بكر أحدًا، ثم عمر، ثم عثمان، ثم نتركُ أصحابَ رسولِ الله - ﷺ-، لا نُفاضل بينهم» . وأخرج أبو داود الثانية، ولأبي داود «كنا نقولُ ورسولُ الله - ﷺ ⦗٥٨٠⦘ حَيّ: أَفْضَلَ أُمَّةِ النبيِّ - ﷺ- بعدَهُ: أبو بكر، ثم عمرُ، ثم عثمان» . وفي رواية الترمذي «كنا نقول ورسولُ الله - ﷺ- حي: أبو بكر، وعمرُ، وعثمانُ» (١) .\n_________\n(١) رواه البخاري ٧ / ١٤ في فضائل أصحاب النبي ﷺ، باب فضل أبي بكر بعد النبي ﷺ، وباب مناقب عثمان بن عفان، وأبو داود رقم (٤٦٢٧) و(٤٦٢٨) في السنة، باب في التفضيل، والترمذي رقم (٣٧٠٧) في المناقب، باب مناقب عثمان بن عفان ﵁، وانظر \" الفتح \" في شرح هذا الحديث ٧ / ١٤ و١٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ورواية يحيى بن سعيد «كنا نخير بين الناس في زمن النبي -ﷺ-، فنخير أبا بكر، ثم عمر بن الخطاب، ثم عثمان بن عفان، ﵃» .\nورواية الحارث بن عمير: «كنا نقول ورسول الله -ﷺ- حي: أبو بكر، وعمر، وعثمان» .\nأخرجه البخاري (٥/٥) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا سليمان، عن يحيى بن سعيد. وفي (٥/١٨) قال: حدثني محمد بن حاتم بن بزيع، قال: حدثنا شاذان، قال: حدثنا عبد العزيز بن أبي سلمة الماجشون، عن عبيد الله. وأبو داود (٤٦٢٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أسود بن عامر، قال: حدثنا عبد العزيز بن أبي سلمة، عن عبيد الله. والترمذي (٣٧٠٧) قال: حدثنا أحمد بن إبراهيم الدورقي، قال: حدثنا العلاء بن عبد الجابر قال: حدثنا الحارث بن عمير، عن عبيد الله بن عمر.\nكلاهما - يحيى بن سعيد الأنصاري، وعبيد الله - عن نافع، فذكره.","vol":"8","page":579},{"text":"<span data-type=\"title\" id=toc-1397>نوعٌ سابع</span>\n٦٣٩٥ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «نِعْمَ الرجلُ أبو بكر، نعم الرَّجُلُ عُمَرُ، نعم الرجل أبو عبيدةَ بنُ الجراح، نعم الرجل أُسَيْدُ ابنُ حُضَيْر، نعم الرجلُ ثابتُ بنُ قيس بن شمَّاس، نعم الرجل مُعاذُ بنُ جبل، نعم الرجل معاذ بن عمرو بن الجَموح» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٩٧) في المناقب، باب مناقب معاذ وزيد وأبي بن كعب وأبي عبيدة ﵃، وإسناده حسن، وقال الترمذي: هذا حديث حسن إنما نعرفه من حديث سهيل، يعني سهيل ابن أبي صالح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح: أخرجه أحمد (٢/٤١٩) قال: حدثنا قتيبة. قال:حدثنا عبد العزيز. والبخاري في الأب المفرد (٣٣٧) قال:حدثنا عبد العزيز بن عبد الله، قال: حدثني عبد العزيز بن أبي حازم. والترمذي (٣٧٩٥) قال:حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي في فضائل الصحابة (٢٦١) قال: أخبرنا عبيد الله بن سعيد. قال:حدثنا عبد الرحمن،.قال:حدثنا عبد العزيز بن أبي حازم..وفي (١٣٩) قال: أخبرنا محمد بن عبد الله بن عمار. قال:حدثنا معافى بن عمران، عن سليمان بن بلال. ثلاثتهم - عبد العزيز بن محمد، وعبد العزيز بن أبي حازم، وسليمان بن بلال - عن سهيل بن أبي صالح، عن أبيه، فذكره\n(*) زاد في رواية عبد العزيز بن عبد الله، عن عبد العزيز بن أبي حازم: «... قال: وبئس الرجل فلان. وبئس الرجل فلان» حتى عد سبعة.\n(*) في رواية عبد الرحمن:عن عبد العزيز بن أبي حازم: «... نعم الرجل سهل بن بيضاء.» . قال عبد الرحمن: كذا قال: سهل بن بيضاء.","vol":"8","page":580},{"text":"٦٣٩٦ - (ت) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن كلَّ نَبيّ أُعطيَ سبعةَ نُجَبَاءَ رفقاء - أو [قال]: رُقَبَاءَ - وأعطيتُ أنا أربعةَ عَشَرَ، قلنا: مَنْ هم؟ قال: أنا، وابنايَ، وجعفر، وحمزةُ، ⦗٥٨١⦘ وأبو بكر، وعمرُ، ومُصْعَب بنُ عُمَير، وبلال، وسلمانُ، وعمارُ بنُ ياسر، وعبد الله بنُ مسعود، [وأبو ذر، والمقداد]» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نجباء) النجباء: جمع نجيب، وهو الكريم من الرجال، المختار. (رقباء) الرقباء جمع رقيب، وهو الحافظ.\n_________\n(١) رقم (٣٧٨٧) في المناقب، باب مناقب الحسن والحسين ابني علي ابن أبي طالب ﵃، وفي سنده كثير بن إسماعيل النواء وهو ضعيف، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه، وقد روي هذا الحديث عن علي موقوفًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٧٨٥) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن كثير النواء، عن أبي إدريس، عن المسيب بن نجبة، فذكره.\nقلت: كثير النواء، ضعفوه، قال الترمذي: وقد روي هذا الحديث عن علي موقوفا.","vol":"8","page":580},{"text":"٦٣٩٧ - (خ) عمار بن ياسر - ﵁ - قال: «رأيتُ رسول الله - ﷺ- وما معه إلا خمسة أعْبُد وامرأتان وأبو بكر» أخرجه البخاري (١) .\n_________\n(١) ٧ / ١٧ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وباب إسلام أبي بكر الصديق ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٥) قال:حدثني أحمد بن أبي الطيب،وفي (٥/٥٨) قال:حدثني عبد الله بن جاد الآملي،قال:حدثني يحيى بن معين.\nكلاهما- أحمد، وابن معين - عن إسماعيل بن مجالد، عن بيان بن بشر، عن وبرة بن عبد الرحمن، عن همام بن الحارث، فذكره.","vol":"8","page":581},{"text":"٦٣٩٨ - (م) عائذ بن عمرو (١) «أن أبا سفيان أتى على سلمانَ وصهيب وبلال في نَفَر بالمدينة، فقالوا: ما أخذَتْ سُيوفُ الله من عُنُقِ عَدُوِّ الله مأخذها، فقال أبو بكر: أتقولون هذا لشيخِ قريش وسيِّدِهم؟ فأتى أبو بكر النبيَّ - ﷺ-، فأخبره، فقال: يا أبا بكر لعلَّك أغضبتَهم، لئن كنتَ أغضبتَهم لقد أغضبتَ ربك، فأتاهم أبو بكر، فقال: يا إِخْوَتَاه أغضبتُكم؟ قالوا: لا، ثم قالوا: يغفر الله لَكَ يا أخي» . ⦗٥٨٢⦘ أخرجه مسلم (٢) .\n_________\n(١) في المطبوع: عائذ الله بن عبد الله بن عمرو، وهو خطأ.\n(٢) رقم (٢٥٠٤) في فضائل الصحابة، باب من فضائل سلمان وصهيب وبلال ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٦٤) قال: حدثنا مهنى بن عبد الحميد أبو شبل، وحسن - يعني ابن موسى -. وفي (٥/٦٥) قال: حدثنا هدبة. وفي (٥/٦٥) قال: حدثنا عفان. ومسلم (٧/١٧٣) قال: حدثنا محمد بن حاتم، قال: حدثنا بهز. والنسائي في الكبرى تحفة الأشراف (٥٠٥٧) عن إبراهيم بن يعقوب الجوزجاني، وأبي محمد، وإسحاق بن يعقوب بن إسحاق البغدادي، كلاهما عن عفان.\nخمستهم - مهنى، وحسن، وهدبة، وعفان، وبهز - قالوا: حدثنا حماد بن سلمة، عن ثابت، عن معاوية بن قرة، فذكره.","vol":"8","page":581},{"text":"٦٣٩٩ - (خ م) أبو موسى الأشعري (١) - ﵁ - قال: «كنتُ عندَ رسولِ الله - ﷺ-، وهو نازل بالجِعْرَانة، بين مكة والمدينة، ومعه بلال، فأتى النبيَّ - ﷺ- أعرابيّ، فقال: ألا تُنْجِزُ لي يا محمد ما وعدتني؟ فقال له: أبشرْ، فقال: قد أكثرتَ عليَّ من «أبشِرْ»، فأقبلَ عَليَّ وعلى بلال كهيئة الغضبان، فقال: إن هذا رَدَّ البشرى، فاقْبَلا أنتما، فقلنا: قَبِلنا، ثم دعا بقدح فيه ماء، فغسل وجهه ويديه وفيه، ومَجَّ فيه، ثم قال: اشربا، وأَفْرِغا على وُجوهِكما ونُحُورِكما، وأبْشِرَا، فأخذنا القدح، ففعلنا، فنادت أمُّ سَلمة من وراء السِّتْر: أن أفْضِلا لأُمِّكما في إنائكما، فأفضلنا لها منه طائفة» أخرجه البخاري ومسلم (٢) .\n_________\n(١) في المطبوع: علي بن أبي طالب، وهو خطأ.\n(٢) رواه البخاري ٨ / ٣٧ في المغازي، باب غزوة الطائف، ومسلم رقم (٢٤٩٧) في فضائل الصحابة، باب من فضائل أبي موسى وأبي عامر الأشعريين ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/٦٠ و٥/١٩٩) قال:حدثنا محمد بن العلاء. ومسلم (٧/١٦٩) قال: حدثنا أبو عامر الأشعري، وأبو كريب.\nكلاهما - محمد بن العلاء، وأبو كريب، وأبو عامر الأشعري - قالا: حدثنا أبو أسامة، عن بريد بن عبد الله، عن أبي بردة، فذكره.","vol":"8","page":582},{"text":"٦٤٠٠ - (خ) أنس بن مالك - ﵁ - «أن رَجُلَيْن من أصحاب النبيِّ - ﷺ- خرجا من عند النبيِّ - ﷺ- في ليلة مُظْلِمة، ومعهما مثل المصباحين [يُضيئان] بين أيديهما، فلما افترقا صار مع كل واحد منهما واحد، حتى أتى أهلَه» . ⦗٥٨٣⦘\nوفي رواية قال: «كان أُسَيْدُ بنُ حُضَير وعَبَّادُ بنُ بِشْر عند النبيِّ - ﷺ-، فخرجا في ليلة مظلمة، فإذا نُور بين أيديهما ...» وذكر نحوه. أخرجه البخاري (١) .\n_________\n(١) ١ / ٤٦٣ في المساجد، باب إدخال البعير في المسجد، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ انشقاق القمر، وفي فضائل أصحاب النبي ﷺ، باب منقبة أسيد بن حضير وعباد بن بشر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٩٠) قال: حدثنا بهز بن أسد. وفي (٣/٢٧٢) قال: حدثنا عفان. والنسائي في فضائل الصحابة (١٤١) قال: أخبرنا أبو بكر بن نافع، قال: حدثنا بهز.\nكلاهما - بهز، وعفان - قالا: حدثنا حماد بن سلمة.\n٢- وأخرجه أحمد (٣/١٣٧)، وعبد بن حميد (١٢٤٤) كلاهما عن عبد الرزاق، قال: أخبرنا معمر.\nكلاهما - حماد، ومعمر - عن ثابت، فذكره.\nوعن قتادة، قال: حدثنا أنس: «أن رجلين من أصحاب النبي -ﷺ- خرجا من عند النبي -ﷺ- في ليلة مظلمة» . أخرجه البخاري (١/١٢٥ و٤/٢٥١) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ، قال: حدثني أبي وفي (٥/٤٤) قال: حدثنا علي بن مسلم، قال: حدثنا حبان بن هلال، قال: حدثنا همام. كلاهما- هشام، وهمام - عن قتادة، فذكره.","vol":"8","page":582},{"text":"٦٤٠١ - (م) ابن أبي مُليكة - ﵁ - قال: «سمعتُ عائشةَ وَسُئِلَت: مَن كان رسولُ الله - ﷺ- مُسْتَخْلِفًا لو استخلف؟ قالت: أبو بكر، فقيل لها: ثم مَنْ بعد أبي بكر؟ قالتْ: عمر، قيل لها: مَنْ بعد عمر؟ قالت: أبو عبيدة بن الجراح، ثم انتهت إلى هذا» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣٨٥) في فضائل الصحابة، باب من فضائل أبي بكر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":583},{"text":"٦٤٠٢ - (خ) سعد بن عبيدة - ﵀ - قال: «جاء رجل إلى ابنِ عمر، فسأله عن عثمان، فذكر مَحَاسِنَ عمله، فقال: لعلَّ ذاك يَسوؤُكَ؟ قال: نعم، قال: فأرغم الله أنفك، ثم سأله عن عليّ؟ فذكر محاسن عمله، قال: هو ذاك، بيتُه أوسط بيوتِ النَّبيِّ - ﷺ-، قال: لعل ذاكَ يَسوؤُك؟ قال: أجل، قال: فأرغم الله أنفك، انطلق فَاجْهَدْ عَلَيَّ جَهْدَكَ» أخرجه البخاري (١) . ⦗٥٨٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأرغم الله أنفك) أي: أهانك وأذلك، وأصله من الرّغام، وهو التراب، كأنه ألصق أنفه بالتراب.\n_________\n(١) ٧ / ٥٨ و٥٩ في فضائل أصحاب النبي ﷺ، باب مناقب علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٢٣) قال: ثنا محمد بن رافع، قال: ثنا حسين، عن زائدة، عن أبي حصين، عن سعد بن عبيدة، فذكره.","vol":"8","page":583},{"text":"<span data-type=\"title\" id=toc-1398>الفرع الثاني: في فضائلهم على الانفراد، بذكر أسمائهم</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-1399>القسم الأول: في الرجال، وأولهم:</span>\n<span data-type=\"title\" id=toc-1400>أبو بكر الصِّدِّيق - ﵁</span>-\n٦٤٠٣ - (ت) عائشة - ﵂ - قالت: «دخلَ أبو بكر [الصدِّيق] على رسولِ الله - ﷺ-، فقال له رسولُ الله - ﷺ-: أبْشِرْ، فأنت عَتيق الله من النار، قلت: فمن يومئذ سُمّي عتيقًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٧٩) في المناقب، باب مناقب أبي بكر الصديق ﵁، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب. أقول: لكن للحديث شواهد بمعناه يرقى بها، ذكر بعضها الهيثمي في \" مجمع الزوائد \" ٩ / ٤٠ و٤١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٦٧٩) قال:حدثنا الأنصاري،قال:حدثنا معن. قال:حدثنا إسحاق بن يحيى بن طلحة، عن عمه إسحاق بن طلحة، فذكره.\n(*) قال الترمذي: هذا حديث غريب.\nقلت: إسحاق بن يحيى بن طلحة، ضعفوه. التقريب (١/٦٢) .","vol":"8","page":584},{"text":"٦٤٠٤ - (د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «أتاني جبريلُ، فأخذَ بيدي، فأراني بابَ الجنة الذي تدخل منه ⦗٥٨٥⦘ أُمَّتي، فقال أبو بكر: يا رسولَ الله، وَدِدْتُ أني كنتُ مَعَكَ حتى أَنظر إِليه، فقال رسولُ الله - ﷺ-: أمَا إِنَّك يا أبا بكر أولُ من يدخل الجنة من أُمَّتي» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٥٢) في السنة، باب في الخلفاء، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٤٦٥٢) قال: حدثنا هناد بن السري، عن عبد الرحمن بن محمد المحاربي، عن عبد السلام بن حرب، عن أبي خالد الدالاني، عن أبي خالد مولى آل جعدة، فذكره.\nقلت: أبو خالد مولى آل جعدة، مجهول، والراوي عنه أبو خالد يزيد بن عبد الرحمن يخطئ كثيرا ويدلس وقد عنعن.","vol":"8","page":584},{"text":"٦٤٠٥ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «ما لأحد عندنا يَد إلا وقد كافأْناه، ما خلا أبو بكر، فإن له عندنا يدًا يُكافئُه الله بها يوم القيامة، وما نفعني مالُ أحد قطُّ ما نفعني مالُ أبي بكر، ولو كنتُ مُتَّخِذًا خليلًا من الناس لاتَّخَذْتُ أبا بكر خليلًا، ألا وإنَّ صاحبكم خليلُ الله» أخرجه الترمذي (١) .\nوزاد رزين «وما عرضتُ الإسلام على أحد إلا كانت له كَبْوَة، إلا أبو بكر، فإنه لم يَتَلَعْثَم في قوله» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كبوة) كبا الفرس يكبو: إذا خرّ لوجهه، والمراد: أن أبا بكر ﵁ لم يتوقف في تصديقه النبي - ﷺ- كما يجري للعاثر، إنما بادر إلى التصديق. ⦗٥٨٦⦘\n(التلعثم): التردُّد في القول والفعل والتَّتعتع فيه، وهو قريب من الكبْوة في الاستعارة.\n(لو كنت متخذًا خليلًا لاتخذت أبا بكر خليلًا) قد ذكرنا معنى الخَلَّة (*) وأنها من المودَّة، وقيل: هو من تخللها القلب، أي دخولها فيه، والمقصود من الحديث: أن الخَلَّة تلزم فضل مراعاة للخليل، وقيام بحقه، واشتغال القلب بأمره، فأخبرﷺ- أنه ليس عنده فضلٌ مع خَلَّة الحق للخلق، لاشتغال قلبه بمحبة الله سبحانه، فلا يحتمل مَيْلًا إلى غيره.\n_________\n(١) رقم (٣٦٦٢) في المناقب، باب مناقب أبي بكر ﵁، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال، فإنه حسن بشواهده، وقد ذكره الحافظ في \" الفتح \" وسكت عليه.\n(٢) ورواه بمعناه الديلمي في \" مسند الفردوس \" عن ابن مسعود ﵁.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\n\"الخلة هي أعلى مراتب المحبة، وقد ذكرابن القيم في مدارج السالكين ٣ / ٢٧: \"مراتب المحبة\" وجعلها عشرة وذكر أن الخلة أعلاها.\nوالخلة هي التي انفرد بها الخليلان محمد وإبراهيم عليهم الصلاة والسلام.\nلكن المؤلف هنا أثبت محبة نبينا ﷺ لله تعالى ولم يثبت محبة الله وخلته لنبيه ﷺ وهي الأهم والنص جاء لبيانها.\nوالله تعالى يُحِب ويُحَب كما قال تعالى: ﴿يُحِبُّهُمْ وَيُحِبُّونَهُ﴾ (٥٤) سورة المائدة.\nوالله أعلم. \"\n[الشيخ عبد الرحمن بن صالح السديس]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٦٦١) قال: حدثنا علي بن الحسن الكوفي. قال: حدثنا محبوب بن محرز القواريري، عن داود بن يزيد الأودي، عن أبيه. فذكره.","vol":"8","page":585},{"text":"٦٤٠٦ - (خ م ت) أبو سعيد الخدري - ﵁ - قال: «خَطَب النبيُّ - ﷺ-، وقال: إن الله ﷿ خَيَّرَ عبدًا بين الدنيا، وبين ما عندَه، فاختار ذلك العبدُ ما عندَه، قال: فبكى أبو بكر، فَعَجِبْنَا لبكائه أن يُخبِر رسولُ الله - ﷺ- عن عبد خُيِّرَ، فكان رسولُ الله - ﷺ- هو المُخَيَّرُ، وكان أبو بكر هو أعلمنا، وقال رسولُ الله - ﷺ-: إن مِن أَمَنِّ الناس عليَّ في صحبته وماله أبا بكر، ولو كنتُ مُتخذًا خليلًا غير ربي لاتخذتُ أبا بكر خليلا، ولكن أُخُوَّة الإسلام ومودَّتُه، لا يبقينَّ في المسجد باب إِلا سُدَّ، إلا بابَ أبي بكر» أخرجه البخاري ومسلم.\nوعند الترمذي «أن رسولَ الله - ﷺ- جلس على المنبر، فقال: إِن عبدًا خيَّره الله بين أن يؤتيه [من] زَهرة الدنيا ما شاء، وبين ما عندَه، فاختار ما عنده، ⦗٥٨٧⦘ فقال أبو بكر: فديناك يا رسولَ الله بآبائنا وأمَّهَاتنا، قال: فَعَجِبنَا، فقال الناسُ: انظروا إِلى هذا الشيخ، يخبِر رسولُ الله - ﷺ- عن عبد خيَّره الله بين أن يؤتيه [من] زهرة الدنيا ما شاء، وبين ما عنده، وهو يقول: فديناك بآبائنا وأُمَّهاتنا، قال: فكان النبيُّ - ﷺ- هو المُخَيَّر، وكان أبو بكر هو أعلمنا به، فقال النبيُّ - ﷺ-: مِن أمَنِّ الناس عليَّ في صحبته وماله أبو بكر، ولو كنتُ متَّخذًا خليلًا لاتَّخذتُ أبا بكر [خليلًا]، ولكنْ أَخُوَّةُ الإسلام، لا تبقينَّ في المسجد خوخة إلا خوخة أبي بكر» .\nوفي رواية مسلم «أنَّ رسولَ الله - ﷺ- جلس على المنبر، فقال: عبد خيَّره الله بين أن يؤتيه زهرة الدنيا، وبين ما عنده [فاختار ما عنده]: فبكى أبو بكر وبكى، فقال: فديناك بآبائنا وأُمَّهاتنا، قال: فكان رسولُ الله - ﷺ- هو المخيَّرُ، وكان أبو بكر أعلمنا به، فقال رسولُ الله - ﷺ-: مِنْ أمَنِّ الناس عليَّ في ماله وصُحْبَتِه أبو بكر، ولو كنتُ متخذًا خليلًا، لاتَّخذتُ أبا بكر خليلًا، ولكنْ أُخُوةُ الإسلام، لا تَبقينَّ في المسجد خوخة إِلا خوخةَ أبي بكر» (١) . ⦗٥٨٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زهرة الدنيا): زينتها ومتاعها، وما هو محبوب إلى النفوس من موجوداتها.\n(الخوخة): مَنْفَذ يكون بين منزلين يجعل عليه باب.\n_________\n(١) رواه البخاري ٧ / ١٠ و١١ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" سدوا الأبواب إلا باب أبي بكر \"، وباب هجرة النبي ﷺ إلى المدينة، وفي المساجد، باب الخوخة والممر في المسجد، ومسلم رقم (٢٣٨٢) في فضائل الصحابة، باب من فضائل أبي بكر ﵁، والترمذي رقم (٣٦٦١) في المناقب، باب مناقب أبي بكر الصديق ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٨) قال: حدثناه سريج، قال: حدثنا فليح. والبخاري (٥/٧٣) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني مالك. ومسلم (٧/١٠٨) قال: حدثنا عبد الله بن جعفر بن يحيى بن خالد، قال: حدثنا معن، قال: حدثنا مالك. والترمذي (٣٦٦٠) قال: حدثنا أحمد بن الحسن، قال: حدثنا عبد الله بن مسلمة. عن مالك بن أنس. والنسائي في فضائل الصحابة (٢) قال: أخبرنا عبد الملك بن عبد الحميد، قال: حدثنا القعنبي، عن مالك.\nكلاهما - فليح، ومالك - عن سالم أبي النضر، عن عبيد بن حنين، فذكره.\n(*) أخرجه أحمد (٣/١٨) قال: حدثنا يونس. ومسلم (٧/٩١٠٨ قال: حدثنا سعيد بن منصور.\nكلاهما - يونس، وسعيد - عن فليح بن سليمان، وعن سالم أبي النضر، عن عبيد بن حنين، وبسر بن سعيد، عن أبي سعيد الخدري، فذكره.\n(*) وأخرجه أحمد (٣/١٨) . والبخاري (٥/٤ ٩ قال: حدثني عبد الله بن محمد.\nكلاهما - أحمد، وعبد الله - قالا: حدثنا أبو عامر، قال: حدثنا فليح، عن سالم أبي النضر، عن بسر بن سعيد، عن أبي سعيد، فذكره.\n(*) أخرجه البخاري (١/١٢٦) قال: حدثنا محمد بن سنان، قال: حدثنا فليح، قال: حدثنا أبو النضر، عن عبيد بن حنين، عن بسر بن سعيد، عن أبي سعيد الخدري، فذكره.\n(*) قال ابن حجر: قال ابن السكن في روايته عن الفربري: قال البخاري: هكذا حدث به محمد بن سنان ابن فليح، وهو خطأ، وإنما هو عن عبيد بن حنين، وعن بسر بن سعيد. يعني بواو العطف: «النكت الظراف» (٤١٤٥) . وهدي الساري صفحة (٣٤٩) وانظر للمزيد «تحفة الأشراف» . (٤١٤٥) .","vol":"8","page":586},{"text":"٦٤٠٧ - (ت) [سعيد] بن أبي المعلى - ﵀ - عن أبيه «أن رسولَ الله - ﷺ- خطب يومًا، فقال: إن رجلًا خيَّرهُ ربُّه بين أن يعيشَ في الدنيا ما شاء أن يعيشَ، ويأكلَ في الدنيا ما شاءَ أن يأْكلَ، وبين لِقَاءِ رَبِّه، فاختار لقاء رَبِّه، [قال]: فبكى أبو بكر، فقال أصحابُ النبيِّ - ﷺ-: ألا تعجَبون من هذا الشيخ إذ ذكر النبيُّ - ﷺ- رجلًا صالحًا خيَّره الله بين الدنيا ولقاء ربِّه؟ فاختار لقاءَ ربه، قال: فكان أبو بكر أعلمهم بما قال النبيُّ - ﷺ-، فقال أبو بكر: بل نَفْديك بآبائنا وأموالنا، فقال النبيُّ - ﷺ-: ما من الناس أحد أَمَنَّ إلينا في صحبته وذات يده من ابن أبي قُحافة، ولو كنتُ متخذًا خليلًا لاتخذتُ ابنَ أبي قُحَافة خليلًا، ولكن وُدٌّ وَإخَاءُ إيمان - مرتين أو ثلاثًاَ - وإن صاحبَكم خليلُ الله ﷿» .\nأخرجه الترمذي (١) وقال: ومعنى قوله: «أمَنَّ إلينا» يعني: أمَنَّ علينا\n_________\n(١) رقم (٣٦٦٠) في المناقب، باب مناقب أبي بكر الصديق ﵁، وهو حديث حسن بشواهده، منها الذي قبله، وقال الترمذي: هذا حديث حسن، وفي الباب عن أبي سعيد، يريد به الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧٨) و(٤/٢١١) قال:حدثنا أبو الوليد هشام. والترمذي (٣٦٥٩) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب.\nكلاهما - أبو الوليد، وابن أبي الشوارب - قالا: حدثنا أبو عوانة، عن عبد الملك بن عمير،عن ابن أبي يعلى فذكره.","vol":"8","page":588},{"text":"٦٤٠٨ - (خ) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «لو كنتُ متخذًا من أُمَّتي خليلًا لاتَّخذتُ أبا بكر، ولكن أخي وصاحبي» وفي رواية «ولكنْ أُخُوةُ الإسلام أفضلُ» .\nوفي أخرى قال: «خرج رسولُ الله - ﷺ- في مرضه الذي مات فيه عَاصبًا رأسَه بخِرْقَة، فَقَعَدَ على المنبر، فَحَمِدَ الله وأثنى عليه، ثم قال: إنَّه ليس من الناس أحد أمَنَّ عليَّ في نفسه وماله من أبي بكر بن أبي قُحافة، ولو كنتُ مُتَّخِذًا من الناس خليلًا لاتَّخَذتُ أَبا بكر خليلًا، ولكن خَلَّة الإسلام أفضلُ، سُدُّوا عني كلَّ خوخة في هذا المسجد، غيرَ خوخة أبي بكر» .\nوفي أخرى «أمَّا الذي قال رسولُ الله - ﷺ-: لو كنتُ مُتَّخِذًا من هذه الأمة خليلًا لاتَّخذتُه، ولكن خَلَّة الإسلام أفضلُ - أو قال: خير - فإنه أنزله أبًا - أو قال: قضاه أبًا - يعني الجدَّ» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من أمَنّ الناس عليَّ) أي: أسمح بماله وأبذل له، ولم يُرِدْ به معنى الامتنان، لأن المنّة تُفسِدُ الصّنيعة، ولا مِنَّة لأحدٍ على رسول الله - ﷺ-، ⦗٥٩٠⦘ بل له المِنّة على الأمة قاطبة، والمنّ في كلام العرب: الإحسان إلى من تستثيبه، ومنه قوله تعالى: ﴿ولا تمنُن تستكثر﴾ [المدثر: ٦] أي: لا تعط لتأخذ أكثر مما أعطيت.\n_________\n(١) ٧ / ١٥ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وفي المساجد، باب الخوخة والممر في المسجد، وفي الفرائض، باب ميراث الجد مع الأب والإخوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٧٠) (٢٤٣٢) قال: حدثنا إسحاق بن عيسى. والبخاري (١/١٢٦) قال: حدثنا عبد الله بن محمد الجعفي، قال: حدثنا وهب بن جرير. والنسائي في الكبرى تحفة الأشراف (٦٢٧٧) عن عمرو بن علي، عن وهب بن جرير.\nكلاهما - إسحاق، ووهب - قالا: حدثنا جرير، قال: سمعت يعلى بن حكيم، عن عكرمة، فذكره.","vol":"8","page":589},{"text":"٦٤٠٩ - (م ت) عبد الله بن مسعود - ﵁ - عن النبيِّ - ﷺ- أنه قال: «لو كنتُ متخذًا خليلًا لاتخذتُ أبا بكر خليلًا، ولكنَّه أخي وصاحبي، وقد اتخذ الله صاحبكم خليلًا» .\nزاد بعضهم في أوله: «ألا إني أبْرَأ إلى [كُلِّ] خِلٍّ من خَلِّهِ» .\nوفي أُخرى «ولو كنتُ مُتَّخذًا من أهل الأرض خليلًا لاتَّخذتُ ابن أبي قُحافة خليلًا، ولكن صاحبكم خليل الله ﷿» . أخرجه مسلم، وأخرج الترمذي الرواية الأولى بالزيادة (١) .\n_________\n(١) رواه مسلم رقم (٢٣٨٣) في فضائل الصحابة، باب مناقب أبي بكر الصديق ﵁، والترمذي رقم (٣٦٥٦) في المناقب، باب مناقب أبي بكر الصديق ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١١٣) قال: حدثنا سفيان. وأحمد (١/٣٧٧) (٣٥٨٠) قال: حدثنا سفيان. وفي (١/٣٨٩) (٣٦٨٩) و(١/٤٣٣) (٤١٢١) قال: حدثنا وكيع. وفي (١/٤٠٨) (٣٨٨٠) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان. ومسلم (٧/١٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان (ح) وحدثنا محمد بن عبد الله بن نمير،وأبو سعيد الأشج،قالا:حدثنا وكيع. وابن ماجة (٩٣) قال: حدثنا علي بن محمد، قال:حدثنا وكيع. والنسائي في فضائل الصحابة (٤) قال: أخبرنا عمرو بن علي، عن عبد الرحمن،قال: حدثنا سفيان.\nخمستهم - سفيان بن عيينة، ووكيع، وسفيان الثوري، وأبو معاوية، وجرير - عن الأعمش عن عبد الله بن مرة.\n٢- وأخرجه أحمد (١/٤٠٨) (٣٨٧٨) قال:حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (١/٤١٢) (٣٩٠٩) قال:حدثنا عفان، قال: حدثنا شعبة. وفي (١/٤٣٤) (٤١٣٦) قال:حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (١/٤٣٧) (٤١٦١) قال:حدثنا محمد بن جعفر،قال: حدثنا شعبة. وفي (١/٤٥٤) (٤٣٥٥) قال:حدثنا أبو سعيد وابن جعفر،قالا:حدثنا شعبة. ومسلم (٧/١٠٨) قال: حدثنا محمد بن المثنى،وابن بشار،قالا:حدثنا محمد بن جعفر،قال:حدثنا شعبة. وفي (٧/١٠٩) قال:حدثنا محمد بن المثنى،وابن بشار، قالا:حدثنا عبد الرحمن، قال:حدثنا سفيان. والترمذي (٣٦٥٥) قال: حدثنا محمود بن غيلان،قال:حدثنا عبد الرزاق،قال: أخبرنا الثوري.\nثلاثتهم - معمر، وشعبة، وسفيان الثوري - عن أبي إسحاق.\n٣- وأخرجه أحمد (١/٤٣٩) (٤١٨٢) قال:حدثنا محمد بن جعفر، قال:حدثنا شعبة، عن إسماعيل بن رجاء. وفي (١/٤٦٢) قال:حدثنا عفان،قال:حدثنا شعبة، عن إسماعيل بن رجاء. ومسلم (٧/١٠٨) قال:حدثنا محمد بن بشار العبدي،قال:حدثنا محمد بن جعفر،قال:حدثنا شعبة، عن إسماعيل بن رجاء. وفي (٧/١٠٩) قال:حدثنا عثمان بن أبي شيبة،وزهير بن حرب، وإسحاق بن إبراهيم،قال إسحاق: أخبرنا وقال الآخران: حدثنا جرير،عن مغيرة، عن واصل بن حيان. والنسائي في فضائل الصحابة (٣) قال: أخبرنا أزهر بن جميل،قال:حدثنا خالد بن الحارث،قال:حدثنا شعبة، عن إسماعيل بن رجاء.\nكلاهما - إسماعيل بن رجاء، وواصل بن حيان - عن عبد الله بن أبي الهذيل.\nثلاثتهم - عبد الله بن مرة، وأبو إسحاق،وعبد الله بن أبي الهذيل - عن أبي الأحوص، فذكره.\n(*) في رواية عد الله بن مرة في أوله: «قال رسول الله -ﷺ- إلا إني أبرأ إلى كل خلّ من خله.... الحديث» ..\n(*) ورواية أبي إسحاق مختصرة على: «لو كانت متخذا من أمتي أحدا خليلا لاتخذت أبا بكر....» .\nوعن ابن أبي مليكة، عن عبد الله،قال: قال رسول الله -ﷺ-: «لو كنت متخذا خليلا لا تخذت ابن أبي قحافة خليلا» .\nأخرجه مسلم (٧/١٠٩) قال:حدثنا عبد بن حميد،قال: أخبرنا جعفر بن عون،قال: أخبرنا أبو عميس عن أبي أبي مليكة، فذكره.\nجاء هذا الحديث في المطبوع من صحيح مسلم. ولم يذكره المزي في (تحفة الأشراف)، ولا يوجد لابن أبي مليكة رواية عن ابن مسعود في الكتب الستة، وجاء على هامش صحيح مسلم ما نصه: (هذا السند غير موجود في المتون التي بأيدينا غير المتن الذي طبع بمصر، والمتن الذي طبع في هامش الآبي، إلا أن فيه (ح) إشارة إلى تحويل السند،وهذا ظاهر على كون السند المذكور موجودا،ولهذا وضعناها، والله أعلم.","vol":"8","page":590},{"text":"٦٤١٠ - (م) جندب بن عبد الله - ﵁ - قال: سمعتُ النبيَّ - ﷺ- قبل أن يموتَ بخمس وهو يقول: «إني أَبْرَأُ إلى الله أن يكون لي منكم خليل، وإن الله قد اتخذني خليلًا، كما اتَّخذ إبراهيم خليلًا، ولو كنتُ متخذًا من أُمَّتي خليلًا لاتَّخذتُ أبا بكر خليلًا، ألا وإنَّ من كان قبلكم كانوا يتخذون قبور أنبيائهم وصالحيهم مساجدَ، ألا فلا تتخذوا القبور مساجدَ، ⦗٥٩١⦘ إني أنهاكم عن ذلك» أخرجه مسلم (١) .\n_________\n(١) رقم (٥٣٢) في المساجد، باب النهي عن بناء المساجد على القبور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":590},{"text":"٦٤١١ - (ت) عائشة - ﵂ - «أن النبي - ﷺ- أمر بسدِّ الأبواب، إلا باب أبي بكر» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٧٨) في المناقب، باب مناقب أبي بكر الصديق ﵁، وهو حديث حسن بشواهده، وقال الترمذي: هذا حديث غريب من هذا الوجه، وفي الباب عن أبي سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٧٨) قال:ثنا محمد بن حميد، قال: ثنا إبراهيم بن المختار، عن إسحاق بن راشد، عن الزهري، عن عروة، فذكره.\n(*) قال الترمذي: هذا حديث غريب.\nقلت: إسحاق بن راشد في حديثه عن الزهري بعض الوهم،وهو هنا يحدث عنه،والراوي عنه صدوق في نفسه ضعيف الحفظ، قاله الحافظ (١/٤٣) .","vol":"8","page":591},{"text":"٦٤١٢ - (د ت) عمر بن الخطاب - ﵁ - قال: «أمرنا رسولُ الله - ﷺ- أن نتصدَّق، ووافق ذلك مني مالًا، فقلتُ: اليوم أَسْبِقُ أبا بكر - إن سَبقتُه - قال: فجئتُ بنصف مالي، فقال رسولُ الله - ﷺ-: ما أَبقيتَ لأهلك؟ قلتُ: مثلَه، وأتى أبو بكر بكلِّ ما عندَه، فقال: يا أبا بكر، ما أبقيتَ لأهلك؟ قال: أَبقيتُ لهم الله ورسولَه، قلتُ: لا أسبقه إلى شيء أبدًا» أخرجه أبو داود والترمذي (١) .\nوزاد فيها رزين «فأتى أبو بكر بكلِّ ما عنده، وقد تَخَلّل بعباءَة» .\n_________\n(١) رواه أبو داود رقم (١٦٧٨) في الزكاة، باب في الرخصة في الرجل يخرج من ماله، والترمذي رقم (٣٦٧٦) في المناقب، باب مناقب أبي بكر الصديق ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه عبد بن حميد (١٤)،والدارمي (١٦٦٧) .وأبو داود (١٦٧٨) قال:حدثنا أحمد بن صالح،وعثمان بن أبي شيبة. والترمذي (٣٦٧٥) قال:حدثنا هارون بن عبد الله البزار البغدادي. خمستهم - عبد بن حميد، والدارمي عبد الله بن عبد الرحمن، وأحمد بن صالح، وعثمان، وهارون - عن أبي نعيم الفضل بن دكين، قال: حدثنا هشام بن سعد، عن زيد بن أسلم، عن أبيه، فذكره.","vol":"8","page":591},{"text":"٦٤١٣ - (ت) عائشة - ﵂ - أن عمرَ بنَ الخطاب قال: «أبو بكر سيِّدُنا، وخيرُنا، وأَحبُّنا إلى رسول الله - ﷺ-» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٥٧) في المناقب، باب مناقب أبي بكر الصديق ﵁، وإسناده حسن، وقال الترمذي: هذا حديث صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٧) والترمذي (٣٦٥٦) قال: حدثنا إبراهيم بن سعيد الجوهري (مختصرا) . كلاهما - البخاري، وإبراهيم بن سعيد- عن إسماعيل بن عبد الله بن أبي أويس، قال: حدثنا سليمان بن بلال، عن هشام بن عروة، عن عروة بن الزبير، عن عائشة، فذكرته.\nقلت: رواه البخاري بأطول من هذا - إنما رواية إبراهيم بن سعيد مختصرة جدّا.","vol":"8","page":591},{"text":"٦٤١٤ - (خ) أبو الدرداء - ﵁ - قال: «كنتُ جالسًا عند النبيِّ - ﷺ- إذْ أَقْبَل أبو بكر آخذًا بطرف ثوبه، حتى أبْدَى عن ركبته، فقال النبيُّ - ﷺ-: أَمَّا صاحبُكم فقد غامر فسلّم، فقال: إِني كان بيني وبين ابن الخطاب شيء، فأسرعتُ إليه، ثمَّ نَدِمْتُ فسألته أن يغفر لي، فأبى عليَّ، فأقبلتُ إليك، فقال: يغفر الله لك يا أبا بكر - ثلاثًا - ثمَّ إِنَّ عمر نَدِمَ، فأتى منزل أبي بكر، فقال: أَثَمَّ أبو بكر؟ قالوا: لا، فأتى النبيَّ - ﷺ-، فجعل وَجْهُ النبيّ - ﷺ- يَتَمَعَّر، حتى أَشْفَق أبو بكر، فجَثا على ركبتيه، وقال: يا رسول الله، وَاللهِ أنا كنتُ أَظلم - مرتين - فقال رسولُ الله - ﷺ-: إنَّ الله بعثني إليكم، فقلتُم: كذبتَ، وقال أبو بكر: صدقَ، ووَاسَاني بنفسه وماله، فهل أنتم تاركون لي صاحبي؟ - مرتين - فما أُوذِيَ بعدها» .\nوفي أخرى قال: «كانت بين أبي بكر وعمر مُحاوَرة، فأغْضبَ أبو بكر [عمَر]، فانصرف عمر مغضبًا، فاتَّبعه أبو بكر يسأله أن يستغفر له، فلم يفعل، حتى أغلق بابه في وجهه، فأقبل أبو بكر إلى النبيِّ - ﷺ - قال أبو الدرداء: - ونحن عنده - فقال النبيُّ ﷺ: أمَّا صاحبكم هذا فقد غامر، قال: ونَدِمَ عمر على ما كان منه، فأقبل حتى سلّم، وجلس إلى النبيِّ - ﷺ-، فَقصَّ على رسولِ الله - ﷺ- الخَبَر، قال أبو الدرداء: وغَضِبَ رسولُ الله - ﷺ-، وجعل أبو بكر يقول: والله يا رسول الله لأنا كنتُ ⦗٥٩٣⦘ أَظلَمَ، فقال النبيُّ - ﷺ-: هل أنتم تاركون لي صاحبي؟ هل أنتم تاركون لي صاحبي؟ إِني قلتُ: يا أَيُّها الناس إني رسولُ الله إليكم جميعًا، فقلتم: كَذبتَ، وقال أبو بكر: صدقتَ» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غامر) أي: خاصم، وقد جاء في تفسيره في متن الحديث كذلك، والمغامرة: المقابلة، ورجل مغامر: يقتحم المهالِكَ، ولا يبالي الموتَ.\n(التمعُّر): تغيُّر اللون من الغضب.\n_________\n(١) ٧ / ١٧ و١٨ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وفي تفسير سورة الأعراف، باب ﴿قل يا أيها الناس إني رسول الله إليكم جميعًا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٦) قال: حدثني هشام بن عمار، قال: حدثنا صدقة بن خالد، قال: حدثنا زيد بن واقد. وفي (٦/٧٥) قال: حدثنا عبد الله، قال: حدثنا سليمان بن عبد الرحمن، وموسى بن هارون. قالا: حدثنا الوليد بن مسلم، قال: حدثنا عبد الله بن العلاء بن زبر.\nكلاهما - زيد بن واقد، وعبد الله بن العلاء - عن بُسر بن عُبيد الله. قال: حدثني أبو إدريس الخولاني، فذكره.","vol":"8","page":592},{"text":"٦٤١٥ - (ت) عائشة - ﵂ - قالت: سمعتُ رسولَ الله - ﷺ- يقول: «لا ينبغي لقوم فيهم أبو بكر أن يَؤُمَّهم غيرُه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٧٤) في المناقب، باب مناقب أبي بكر الصديق ﵁، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، أقول: لكن له شواهد بمعناه يرقى بها منها التي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٦٧٣) قال: حدثنا نصر بن عبد الرحمن الكوفي. قال: حدثنا أحمد بن بشير، عن عيسى بن ميمون الأنصاري، عن القاسم بن محمد، فذكره.\nقلت: عيسى بن ميمون، ضعفوه.","vol":"8","page":593},{"text":"٦٤١٦ - (د) عبد الله بن زمعة - ﵁ - قال: «لما اسْتُعِزَّ بالنبيِّ - ﷺ- وأنا عنده في نَفَر من الناس - دعاه بلال إِلى الصلاة، فقال رسولُ الله - ﷺ-: مُرُوا أبا بكر يُصلِّي بالناس، قال: فخرجنا، فإذا عمرُ ⦗٥٩٤⦘ في الناس، وكان أبو بكر غائبًا، فقلتُ: يا عمر، قم فصلِّ للناس، فتقدَّم فكبَّر، فلما سمع النبيُّ - ﷺ- صوتَه - وكان عمر رجلًا مِجْهَرًا - قال: فأين أبو بكر؟ يأبى الله ذلك والمسلمون، يأبى الله ذلك والمسلمون، يأبى الله ذلك والمسلمون، فبعث إلى أبي بكر، فجاء بعد أن صلى عمر تلك الصلاة، فصلى بالناس» (١) .\nزاد في رواية قال: «لَمَّا أَنْ سمع النبيُّ - ﷺ- صوت عمر [قال ابن زمعة]: خرج النبيُّ - ﷺ- حتى أَطلع رأْسه من حجرته، ثم قال: لا، لا، لا، ليُصلِّ بالناس ابنُ أبي قحافة، يقول ذلك مغضَبًا» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استُعِزَّ) بالمريض: إذا غلب على نفسه من شدة المرض، وأصله من العِزَّة، وهي الغلبة والاستيلاء على الشيء. (مجهرًا) رجل مجهر، أي: صاحبُ جَهْرٍ ورفعٍ لصوته، يقال: جهر الرجل صوته وأجهر: إذا عرف بالجهر، فهو جاهر ومجهر.\n(يأبى الله ذلك والمسلمون) فيه نوع دَلالة على خلافة أبي بكر - ﵁ -، لأن هذا القول يُعلم منه: أن المراد به ليس نفي جواز الصلاة خلفَ عمر، كيف وهي جائزة خلفَ غيره من آحاد المسلمين ممن هو دون عمر؟ ⦗٥٩٥⦘ وإنما أراد به الإمامة التي هي الخلافة والنيابة عن النبي - ﷺ-، فلذلك قال فيه: «يأبى الله ذلك والمسلمون»، وعلى أنه يجوز أن يكون أراد بهذا القول: أن الله يأبى والمسلمون أن يتقدم في الصلاة أحد على جماعة فيهم أبو بكر، حيث هو أكبرهم قَدرًا ومنزلة وعلمًا، فإن التقدُّم عليه في مثل الصلاة التي هي أكبر أعمال الإسلام وأشرفُها مما يأباه الله والمسلمون، وهذا صريح في الدلالة، والأول مفهوم من اللفظ.\n_________\n(١) رواه أبو داود رقم (٤٦٦٠) و(٤٦٦١) في السنة، باب استخلاف أبي بكر ﵁، وهو حديث حسن.\n(٢) رقم (٤٦٦١) في السنة، باب استخلاف أبي بكر ﵁، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (٤/٤٦٦٠) قال: حدثنا عبد الله بن محمد النفيلي، ثنا محمد بن سلمة، عن محمد بن إسحاق. قال: حدثني الزهري، حدثني عبد الملك بن أبي بكر بن عبد الرحمن بن الحارث بن هشام، عن أبيه، عن عبد الله بن زمعة، فذكره.","vol":"8","page":593},{"text":"٦٤١٧ - (س) عبد الله بن مسعود - ﵁ - قال: «لما قُبض رسولُ الله - ﷺ- قالت الأنصار: مِنَّا أمير، ومنكم أمير، فأتاهم عمر، فقال: ألستم تعلمون أن رسولَ الله - ﷺ- قد أمر أبا بكر - ﵁ - أن يُصَلِّيَ بالناس، فأيُّكم تَطيبُ نفسُه أن يتقدَّم أبا بكر؟ فقالوا: نعوذ بالله أن نتقدَّم أبا بكر» أخرجه النسائي (١) .\n_________\n(١) ٢ / ٧٤ و٧٥ في الإمامة، باب ذكر الإمامة والجماعة، وإسناده حسن، ورواه الحاكم ٣ / ٦٧ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أحمد (١/٢١) (١٣٣) و(١/٤٠٥) (٣٨٤٢) قال: حدثنا معاوية بن عمرو. وفي (١/٢١) (١٣٣) و(١/٣٩٦) (٣٧٦٥) قال: حدثنا حسين بن علي. والنسائي (٢/٧٤) . وفي الكبرى (٧٦٤) قال: أخبرنا إسحاق بن إبراهيم وهناد بن السري. عن حسين بن علي.\nكلاهما - معاوية، وحسين - عن زائدة. عن عاصم بن أبي النجوز. عن زر، عن عبد الله، فذكره.","vol":"8","page":595},{"text":"٦٤١٨ - (خ م) أبو موسى الأشعري - ﵁ - قال: «مَرِضَ النبيُّ - ﷺ- فَاشْتَدَّ مرَضُه، فقال: مُروا أبا بكر فَلْيُصَلِّ بالناس، قالت عائشةُ: يا رسولَ الله، إنَّه رجل رقيق، إذا قام مقامك لم يستطع أن يصلِّي بالناس، فقال: مُرِي أبا بكر فليصلِّ بالناس، فعادتْ، فقال: ⦗٥٩٦⦘ مُرِي أبا بكر فليصلِّ بالناس، فإنكنَّ صَواحِبُ يوسفَ، فأتاه الرسولُ، فصلَّى بالناس في حياةِ رسولِ الله - ﷺ-» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رقيق) رجل رقيق، أي: هيّن ليّن.\n(صواحب يوسف) الصواحب: جمع صاحبة، وهي المرأة، ويوسف هو يوسف النبي - ﷺ- وصواحبه: امرأة العزيز، والنساء اللاتي قطعن أيديهن، أراد: إنكن تُحَسِّنّ للرجل ما لا يجوز، وتغلبن على رأيه.\n_________\n(١) رواه البخاري ٦ / ٢٩٩ في الأنبياء، باب قول الله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي الجماعة، باب أهل العلم والفضل أحق بالإمامة، ومسلم رقم (٤٢٠) في الصلاة، باب استخلاف الإمام إذا عرض له عذر من مرض وسفر وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤١٢) قال: حدثنا حسين بن علي. وفي (٤/٤١٣) قال: حدثنا أبو سعيد مولى بني هاشم. والبخاري (١/١٧٢) قال: حدثنا إسحاق بن نصر، قال: حدثنا حسين، وفي (٤/١٨٢) قال: حدثنا الربيع بن يحيى البصري. ومسلم (٢/٢٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حسين بن علي. ثلاثتهم - حسين، وأبو سعيد، والربيع - عن زائدة، عن عبد الملك بن عمير، عن أبي بردة بن أبي موسى، فذكره.","vol":"8","page":595},{"text":"٦٤١٩ - (خ) عبد الله بن عمر - ﵄ - قال: «لما اشْتَدَّ برسول الله - ﷺ- وَجَعُه، قيل له في الصلاة، فقال: مُروا أبا بكر فليصلِّ بالناس، قالت عائشةُ: إنَّ أبا بكر رجل رقيق، إذا قرأ غلبه البكاء، قال: مُروه فليصلِّ، فعاودَتْهُ، فقال: مروه فليصلِّ، فإنكنَّ صواحبُ يوسف» . أخرجه البخاري (١) .\n_________\n(١) ٢ / ١٣٨ في الجماعة، باب أهل العلم والفضل أحق بالإمامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/٧٣) قال:حدثنا يحيى بن سليمان، قال:حدثنا ابن وهب، قال: حدثني يونس. والنسائي في الكبرى (تحفة الأشراف) (٦٧٠٥) عن صفوان بن عمرو، عن بشر بن شعيب، عن أبيه.\nكلاهما - يونس بن يزيد، وشعيب بن أبي حمزة - عن ابن شهاب الزهري، عن حمزة بن عبد الله، أنه أخبره، فذكره.\n(*) قال البخاري:تابعه الزبيدي وابن أخي أبي الزهري،وإسحاق بن يحيى الكلبي، عن الزهري، وقال عقيل ومعمر: عن الزهري، عن حمزة، عن النبي -ﷺ-.","vol":"8","page":596},{"text":"٦٤٢٠ - (خ م ط ت س) عائشة - ﵂ - أنَّ رسول الله - ﷺ- قال في مرضه: «مُروا أبا بكر يصلِّي بالناس، قالت عائشةُ: قلتُ: إن ⦗٥٩٧⦘ أبا بكر إذا قام مقامَكَ لم يُسمِع الناسَ من البكاء، فمُرْ عمر فليُصلِّ، فقال: مُروا أبا بكر فليصلِّ بالناس، فقالت عائشةُ: فقلتُ لحفصةَ: قولي [له]: إن أبا بكر إِذا قام في مقامكَ لم يُسمِع الناسَ من البكاء، فمُرْ عمرَ فليصلّ بالناس، ففعلتْ حفصةُ، فقال رسولُ الله - ﷺ-: إنكنَّ لأنْتُنّ صواحِبُ يوسف، مُروا أبا بكر فليصلِّ بالناس، فقالتْ حفصةُ لعائشةَ: ما كنتُ لأصِيبَ منكِ خيرًا» .\nوفي رواية قال: «أمرَ رسولُ الله - ﷺ- أبا بكر أن يُصلِّيَ بالناس في مرضه، فكان يصلِّي بهم، قال عروةُ: فوجد رسولُ الله - ﷺ- من نفسه خِفَّة فخرج، فإذا أبو بكر يَؤُمُّ الناس، فلما رآه أبو بكر اسْتأخَرَ، فأشار إليه رسولُ الله - ﷺ-: أنْ كما أنتَ، فجلس رسولُ الله - ﷺ- حِذاءَ أبي بكر إلى جَنْبه، فكان أبو بكر يُصلِّي بصلاة رسولِ الله - ﷺ- والناسُ يُصلُّون بصلاة أبي بكر» .\nوفي رواية: قال الأسودُ بنُ يزيد: «كُنَّا عند عائشةَ، فذكرنا المُوَاظَبةَ على الصلاة والتعظيم لها، فقالت: لما مَرِضَ رسولُ الله - ﷺ- مرضَه الذي مات فيه، فحضرتِ الصلاةُ، فأُذّنَ، فقال: مُروا أبا بكر فليصلِّ بالناس، فقيل: إن أبا بكر رجل أسِيف، إِذا قام مقامك لم يستطع أن يصلِّيَ بالناس، وأعادَ، فأعادُوا، وأعادَ الثالثة، فقال: إِنكنَّ صواحبُ يُوسفَ، مُروا أبا بكر فليصلِّ للناس، فخرج أبو بكر يُصلِّي، فوجدَ النبيُّ - ﷺ- من ⦗٥٩٨⦘ نفسه خِفَّة، فخرج يُهادَى بين رجلين، كأني أنظر رِجْلَيْه تَخُطَّان من الوجع، فأراد أبو بكرِ أَن يتأخَّرَ، فأوْمَأ إليه النبيُّ - ﷺ-: أنْ مكانَكَ، ثم أُتِيَ به حتى جلس إلى جَنْبِهِ، فقيل للأعمش: فكان النبيُّ - ﷺ- يُصلِّي، وأبو بكر يصلِّي بصلاته، والناسُ يُصلون بصلاة أبي بكر؟ فقال برأسه: نعم»، قال البخاري: وزاد معاوية «جلس عن يسار أبي بكر، وكان أبو بكر قائمًا» .\nوفي رواية للبخاري، وفيه «جاء بلال يُؤذِنُه بالصلاة، فقال: مُروا أبا بكر يُصلِّي بالناس، قالتْ: فقلتُ: يا رسولَ الله، إنَّ أبا بكر رَجُل أسِيف، وإنه متى يقوم مقامك لا يُسمِع الناسَ، فلو أمرتَ عمرَ؟ فقال: مُروا أبا بكر يصلِّي بالناس ... ثم ذكر قولها لحفصة، وقولَ النبيِّ - ﷺ-: إنكن لأنتنَّ صواحبُ يوسفَ، وأنه ﵇ وَجَدَ خِفَّة فخرج ... ثم ذكر إلى قوله: حتى جلس عن يسار أبي بكر، فكان أبو بكر يُصلي قائمًا، وكان رسولُ الله - ﷺ- يصلي قاعدًا، يقتدي أبو بكر بصلاة رسولِ الله - ﷺ-، والناس بصلاة أبي بكر» .\nوفي أخرى نحوه، وفيه «إنَّ أبا بكر رَجُل أَسِيف، إِنْ يَقُمْ مقامك يَبْكِ، ولا يَقْدِرُ على القراءة»، ولم يذكر قولها لحفصة. وفي آخره «فتأخّر أبو بكر، وقَعَدَ النبيُّ - ﷺ- إلى جنبه، وأبو بكر يُسمِع الناسَ التكبيرَ» . ⦗٥٩٩⦘\nوفي أخرى لهما: أن عائشةَ قالت: «لقد راجعتُ رسول الله - ﷺ- في ذلك، وما حملني على كثرة مراجعته إِلا أنه لم يَقَعْ في قلبي أن يُحِبَّ الناسُ بعده رجلًا قام مقامه أبدًا، وأني كنتُ أرى أنه لن يقومَ مَقامَه أحد إلا تشاءم الناسُ به، فأردتُ أَن يَعْدِلَ ذلك رسولُ الله - ﷺ- عن أبي بكر» .\nوفي أخرى لهما قالت: «لما دخل رسولُ الله - ﷺ- بيتي، قال: مُروا أبا بكر فليصلِّ بالناس، قالت: فقلتُ: يا رسول الله، إنَّ أبا بكر رجل رقيق، إذا قرأ القرآن لا يملك دَمْعَهُ، فلو أَمرتَ غير أبي بكر؟ قالتْ: والله ما بي إلا كراهيةُ أن يتشاءم الناسُ بأوّل من يقوم في مقام رسولِ الله - ﷺ-، قالتْ: فراجعتُهُ مرتين أو ثلاثًا، فقال: ليُصلِّ بالناس أبو بكر، فإنكنَّ صواحبُ يوسفَ» .\nهذه روايات البخاري ومسلم، وسيجيء لهما روايات في مرض النبيِّ - ﷺ- وموته في «كتاب الموت» من حرف الميم.\nوأخرج الموطأ الرواية الأولى، وأخرج الرواية الثانية عن عروة مُرسلًا، وأخرج الترمذي الرواية الأولى، وأخرج النسائي الأولى.\nوله في أخرى قالت: «إِنَّ رسولَ الله - ﷺ- أمر أبا بكر يُصلِّي بالناس، قالت: وكان رسولُ الله - ﷺ- بين يدي أبي بكر قاعدًا، وأبو بكر يصلِّي بالناس، والناسُ خلف أبي بكر» .\nوفي أخرى له قالت: «إنَّ أبا بكر صلَّى للناس ورسولُ الله - ﷺ- في الصف» . ⦗٦٠٠⦘\nوأخرج أيضًا هاتين الروايتين حديثًا واحدًا، وقال فيه: «إن أبا بكر رجل أَسِيف، إذا قام في مقامك لم يسمع - وقال في آخره: فقام عن يسار أبي بكر جالسًا، فكان رسولُ الله - ﷺ - يصلِّي بالناس جالسًا، والناسُ يقتدون بصلاة أبي بكر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أسيف) رجل أَسِيف: شديد الحزن والبكاء من الأسف: الحزن.\n(يهادى بين اثنين) يقال: جاء فلان يهادى بين اثنين: إذا كان يمشى بينهما معتمدًا عليهما من ضعفه وتمايله.\n_________\n(١) رواه البخاري ٢ / ١٣٧ و١٣٨ في الجماعة، باب أهل العلم والفضل أحق بالإمامة، وباب حد المريض أن يشهد الجماعة، وباب من قام إلى جنب الإمام لعلة، وباب إنما جعل الإمام ليؤتم به، وباب من أسمع الناس تكبير الإمام في الصلاة، وفي الوضوء، باب الغسل والوضوء في المخضب والقدح والخشب، وفي الهبة، باب هبة الرجل لامرأته والمرأة لزوجها، وفي الجهاد، باب ما جاء في بيوت أزواج النبي ﷺ وما نسب من البيوت إليهن، وفي الأنبياء، باب قول الله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي المغازي، باب مرض النبي ﷺ ووفاته، وفي الطب، باب اللدود، وفي الاعتصام، باب ما يكره من التعمق والتنازع والغلو في الدين والبدع، ومسلم رقم (٤١٨) في الصلاة، باب استخلاف الإمام إذا عرض له عذر من مرض وسفر وغيرهما، والموطأ ١ / ١٧٠ و١٧١ في قصر الصلاة، باب جامع الصلاة، والترمذي رقم (٣٦٧٣) في المناقب، باب مناقب أبي بكر الصديق ﵁ والنسائي ٢ / ٩٨ - ١٠٠ في الإمامة، باب الائتمام بالإمام يصلي قاعدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في الصلاة.","vol":"8","page":596},{"text":"٦٤٢١ - ([خ م] س) أنس بن مالك - ﵁ - «أنَّ أبا بكر كان يصلِّي لهم في وَجَعِ النبيِّ - ﷺ- الذي تُوفِّي فيه، حتى إذا كان يومُ ⦗٦٠١⦘ الاثنين - وهم صُفُوف في الصلاة - كشفَ النبيُّ - ﷺ- سِتْرَ الحُجْرَةِ، فنظر إلينا وهو قائم كأن وجهَه وَرَقَةُ مُصحف، ثم تَبَسَّمَ يضحك، فهممنا أن نَفْتَتِنَ من الفرح برؤية النبيِّ - ﷺ-، فنكص أبو بكر على عَقِبِه، ليَصِلَ الصَّفَّ، وظنَّ أن النبيَّ - ﷺ- خارج إلى الصلاة، فأشار إلينا النبيُّ - ﷺ-: أنْ أتِمُّوا صلاتكم، وأرْخَى السِّتْرَ فتُوفِّيَ من يومه» [أخرجه البخاري ومسلم] .\nوفي أخرى قال: «لم يخرجْ رسولُ الله - ﷺ- ثلاثًا وأبو بكر يصلِّي بالناس، فأقيمت الصلاةُ، فذهب أبو بكر يتقدَّمُ، فقال رسولُ الله - ﷺ- بالحِجاب، فرفعه (١) فلما وضَح وجهُ النبيِّ - ﷺ-، ما نظرْنا منظرًا كان أعجبَ إلينا من رسولِ الله - ﷺ- حين وضح لنا، فأوْمأ بيده إلى أبي بكر أن يتقدَّم، وأرْخى الحِجَابَ، فلم نَقْدِرْ عليه حتى ماتَ» .\nوفي أخرى «أنَّ المسلمين بينما هم في صلاة الفجر من يوم الاثنين، وأبو بكر يصلِّي بهم، لم يَفْجأْهم إلا [و] رسولُ الله - ﷺ- قد كشف سِتْرَ حُجْرةِ عائشةَ، فنظر إليهم وهم صُفوف في الصلاة، ثم تبسَّم يضحك، فنكص أبو بكر على عقبيه ليَصِلَ الصفَّ، وظنَّ أن رسولَ الله - ﷺ- يريدُ أن يخرجَ إلى الصلاة، قال أنس: وهَمَّ المسلمون أن يَفْتَتِنُوا في صلاتهم، فرحًا برسولِ الله - ﷺ-، فأشار إليهم بيده: أن أتمّوا صلاتكم، ثم دخل الحجرة، وأَرْخى السِّتْرَ» . ⦗٦٠٢⦘\nوفي أخرى قال: «آخِرُ نَظْرَة نظرتُها إلى النبيِّ - ﷺ- كشفُ السِّتَارةِ يوم الاثنين ...» وذكر نحوه والذي قبله أَتَمُّ.\nوأخرج النسائي هذه الآخرة، وهذا لفظه «وقال: آخِرُ نظرة نظرتُها إلى رسولِ الله - ﷺ-، كَشَفَ الستارة والناس صُفوف خلف أبي بكر، فأراد أبو بكر أن يرتدَّ، فأشار إِليهم: امْكثُوا، وألقى السِّجْفَ، وتُوُفِّيَ من آخرِ ذلك اليوم الاثنين» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نكص) على عقبيه، أي: رجع إلى ورائه من حيث جاء.\n(السِّجف): السِّتر والغطاء.\n_________\n(١) أي: فأخذ بالحجاب فرفعه، ففيه إطلاق القول على الفعل.\n(٢) رواه البخاري ٢ / ١٣٨ في الجماعة، باب أهل العلم والفضل أحق بالإمامة، وفي صفة الصلاة باب هل يلتفت لأمر ينزل به، وفي العمل في الصلاة، باب من رجع القهقرى في صلاته، وفي المغازي، باب مرض النبي ﷺ ووفاته، ومسلم رقم (٤١٩) في الصلاة، باب استخلاف الإمام إذا عرض له عذر من مرض وسفر وغيرهما، والنسائي ٤ / ٧ في الجنائز، باب الموت يوم الاثنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١١٨٨) وأحمد (٣/١١٠) . ومسلم (٢/٢) قال حدثنيه عمرو الناقد، وزهير بن حرب. وابن ماجة (١٦٢٤) قال: حدثنا هشام بن عمار. والترمذي في الشمائل (٣٨٥) قال: حدثنا أبو عمار الحسين بن حريث، وقتيبة بن سعيد، وغير واحد. والنسائي (٤/٧) قال: أخبرنا قتيبة. وابن خزيمة (١٦٥٠) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن المخزومي.\nتسعتهم - الحميدي، وأحمد، والناقد، وزهير، وهشام، وابن حريث، وقتيبة، وعبد الجبار، والمخزومي- قالوا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/١٩٦)، والبخاري (١/١٧٣) قالا - أحمد والبخاري -: حدثنا أبو اليمان قال: أخبرنا شعيب بن أبي حمزة.\n٣- وأخرجه أحمد (٣/١٩٧) . ومسلم (٢/٢٤) قال: حدثني عمرو الناقد، وحسن الحلواني، وعبد بن حميد.\nأربعتهم - أحمد، والناقد، والحلواني، وعبد - عن يعقوب، قال: حدثنا أبي، عن صالح بن كيسان.\n٤- وأخرجه أحمد (٣/١٩٦) وعبد بن حميد (١١٦٣) ومسلم (٢/٢٤) قال: حدثني محمد بن رافع، وعبد بن حميد.\nثلاثتهم - أحمد، وعبد، وابن رافع - عن عبد الرزاق، وقال: أخبرنا معمر.\n٥- وأخرجه أحمد (٣/١٦٣) قال: حدثنا عبد الرزاق، ومحمد بن بكر، قالا: أخبرنا ابن جريج.\n٦- وأخرجه أحمد (٣/١٠٢) قال: حدثنا يزيد، قال: أخبرنا سفيان بن حسين.\n٧- وأخرجه البخاري (١/١٩١) قال: حدثنا يحيى بن كثير. وفي (٦/١٥) قال: حدثنا سعيد بن عفير.\nكلاهما - يحيى، وابن عفير - قالا: حدثنا الليث بن سعد، وابن خزيمة (٨٦٧ و١٦٥٠) قال: أخبرنا محمد بن عزيز الأيلي، أن سلامة بن روح حدثهم. كلاهما - الليث، وسلامة - عن عقيل بن خالد.\n٨- وأخرجه البخاري (٢/٨٠) قال: حدثنا بشر بن محمد، قال: أخبرنا عبد الله بن المبارك، قال: قال يونس.\nثمانيتهم -ابن عيينة، وشعيب، وصالح، ومعمر، وابن جريج، وسفيان بن حسين، وعقيل، ويونس - عن الزهري، فذكره. وما أثبتناه فهو لفظ سفيان بن عيينة، وباقي الروايات ذكرت زيادات على رواية ابن عيينة: «فنكص أبو بكر على عقبيه ليصل الصف، وظن أن النبي -ﷺ- خارج إلى الصلاة، فأشار إلينا النبي -ﷺ- أن أتموا صلاتكم، وأرخى الستر، فتوفي من يومه» .\nوعن عبد العزيز بن صهيب، عن أنس بن مالك، قال: «لم يخرج النبي -ﷺ- ثلاثا.» .\nأخرجه أحمد (٣/٢١١) قال: حدثنا عبد الصمد. والبخاري (١/١٧٣) قال: حدثنا أبو معمر. ومسلم (٢/٢٤) قال: حدثنا محمد بن المثنى، وهارون بن عبد الله، قالا: حدثنا عبد الصمد. وابن خزيمة (١٤٨٨و١٦٥٠) قال: حدثنا عمران بن يونس القزاز (بخبر غريب غريب) .\nثلاثتهم - عبد الصمد، وأبو معمر. والقزاز - قالوا: حدثنا عبد الوارث، عن عبد العزيز، فذكره.","vol":"8","page":600},{"text":"٦٤٢٢ - (ت) أبو سعيد الخدري - ﵁ - قال: قال أبو بكر: «ألَستُ أحقَّ الناس بها؟ ألستُ أوَّلَ من أسلم؟ ألستُ صاحب كذا؟ ألستُ [صاحبَ] كذا؟» أخرجه الترمذي (١) . ⦗٦٠٣⦘\nوفي رواية عن أبي نَضْرَة (٢) قال: قال أبو بكر - ولم يذكر أبا سعيد - قال الترمذي: وهذا أصح (٣) .\n_________\n(١) رقم (٣٦٦٨) في المناقب، باب مناقب أبي بكر ﵁، من حديث شعبة عن الجريري، عن أبي نضرة عن أبي سعيد قال: قال أبو بكر ... الخ، وهذا إسناد حسن، وقال الترمذي: هذا حديث قد رواه بعضهم: عن شعبة عن الجريري عن أبي نضرة، قال: قال أبو بكر، وهذا أصح يريد أن المرسل أصح من الموصول.\n(٢) في المطبوع: عن أبي بصرة، وهو تصحيف.\n(٣) رواه الترمذي مرسلًا رقم (٣٦٦٨) في المناقب، باب مناقب أبي بكر الصديق ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٦٧) قال: حدثنا أبو سعيد الأشج، قال: حدثنا عقبة بن خالد، قال: حدثنا شعبة عن الجريري، عن أبي نضرة، عن أبي سعيد، فذكره.\n(*) وأخرجه الترمذي (٣٦٦٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، عن شعبة، عن الجريري، عن أبي نضرة، قال: قال أبو بكر، فذكر نحوه بمعناه ولم يذكر فيه (عن أبي سعيد) قال الترمذي: وهذا أصح.","vol":"8","page":602},{"text":"٦٤٢٣ - (ت) عبد الله بن عمر - ﵄ - قال: «إن رسولَ الله - ﷺ- قال لأبي بكر: أنتَ صاحبي على الحَوْض، وصاحبي في الغار» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٧١) في المناقب، باب مناقب أبي بكر الصديق ﵁، وفي سنده كثير بن إسماعيل النواء وهو ضعيف، ولبعضه شواهد، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٦٦٧) قال:حدثنا يوسف بن موسى القطان البغدادي، قال حدثنا مالك بن إسماعيل، عن منصور بن أبي الأسود،قال: حدثني كثير أبو إسماعيل، عن جميع بن عمير، فذكره.\nقلت: في إسناده كثير النواء،ضعفوه.","vol":"8","page":603},{"text":"٦٤٢٤ - (خ) عروة بن الزبير - ﵄ - قال: «سألتُ عبد الله بنَ عمر عن أشَدِّ ما صنع المشركون برسول الله - ﷺ-؟ قال: رأيتُ عُقْبةَ بن أبي مُعَيْط جاء إلى النبي - ﷺ- وهو يصلِّي، فوضع رِدَاءه في عُنُقِه، فَخَنقَهُ خَنْقًا شديدًا، فجاء أبو بكر حتى دفعه عنه، ثم قال: ﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللهُ وَقَدْ جَاءَكُمْ بالبَيِّنَاتِ مِنْ ربِّكُمْ﴾ [غافر: ٢٨]» .\nوفي رواية «بينا رسولُ الله - ﷺ- بفِناء الكعبة، إذْ أقْبَلَ عقبةُ بنُ أبي معيط، فأخذ بمنكب رسولِ الله - ﷺ- فلفَّ ثوبَه في عُنُقِه، فخنقه خنقًا شديدًا، فجاء أبو بكر فأخذ بمنكبيه، ودفعه ⦗٦٠٤⦘ عن رسولِ الله - ﷺ- ... وذكر الحديث» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٣٤ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وباب ما لقي النبي ﷺ وأصحابه من المشركين بمكة، وفي تفسير سورة المؤمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٠٤) (٦٩٠٨) قال: حدثنا علي بن عبد الله. والبخاري (٥/١٢) قال: حدثني محمد بن يزيد الكوفي. وفي (٥/٥٨) قال: حدثنا عياش بن الوليد. وفي (٦/١٥٩) قال: حدثنا علي بن عبد الله.\nثلاثتهم - علي، ومحمد، وعياش - عن الوليد بن مسلم قال: حدثني الأوزاعي، قال: حدثني يحيى بن أبي كثير، قال: حدثني محمد بن إبراهيم بن الحارث التيمي.\n٢- وأخرجه أحمد (٢/٢١٨) (٧٠٣٦) قال: قال يعقوب: حدثنا أبي، عن ابن إسحاق، قال: وحدثني يحيى بن عروة بن الزبير.\nكلاهما - محمد بن إبراهيم، ويحيى - عن عروة، فذكره.\n(*) رواية محمد بن إبراهيم: «بينا رسول الله -ﷺ- يصلي بفناء الكعبة إذ أقبل عقبة بن أبي معيط، فأخذ بمنكب رسول الله -ﷺ- ولوى ثوبه في عنقه، وخنقه خنقا شديدا، فأقبل أبو بكر، فأخذ بمنكبه ودفعه عن رسول الله -ﷺ- وقال: أتقتلون رجلا أن يقول ربي الله، وقد جاءكم بالبينات من ربكم» .","vol":"8","page":603},{"text":"٦٤٢٥ - (خ) أنس بن مالك - ﵁ - قال: «قَدِمَ رسولُ الله - ﷺ- وليس في أصحابه أشْمَطُ غيرَ أبي بكر، فغلَّفها (١) بالحِنَّاءِ والكَتَم» أخرجه البخاري (٢) .\nزاد رزين «حتى قَنأ لَوْنُها (٣)، وكان أسَنَّ أصحاب رسول الله - ﷺ-» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أشمط) رجل أشمط: قد شاب بعض شعره.\n(الكَتم): نبت يُختضَب به مخلوطًا مع غيره.\n(قنأ) الأحمر القانىء: هو الشديد الحمرة.\n_________\n(١) أي خضبها، والمراد اللحية وإن لم يقع لها ذكر.\n(٢) ٧ / ٢٠٠ و٢٠١ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة.\n(٣) رواه البخاري تعليقًا ٧ / ٢٠١ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة، قال البخاري: قال دحيم: حدثنا الوليد حدثنا الأوزاعي حدثني أبو عبيد عن عقبة بن وساج حدثني أنس ... فذكره، قال الحافظ في \" الفتح \": ودحيم هو عبد الرحمن بن إبراهيم الدمشقي، وصله الإسماعيلي عن الحسن بن أبي سفيان عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه في الزينة، من حرف الزاى.","vol":"8","page":604},{"text":"٦٤٢٦ - () عمر بن الخطاب - ﵁ - «ذُكِرَ عنده أبو بكر، فبكى، وقال: وَدِدْتُ أن عملي كلَّه مثلُ عمله يومًا واحدًا من أيامه، وليلة واحدة من لياليه، أما ليلتُه، فالليلةُ التي سار مع النبيِّ - ﷺ- إِلى الغار فلما انتهيا إليه قال: والله لا تدخلَه حتى أدخله قبلكَ، فإن كان فيه شيء أصابني دُونَكَ، فدخل فكسَحَه، فوجد في جانبه ثُقَبًا، فَشَقَّ إزاره، وسدَّها به، فبقي منها اثنان، فألْقَمُهما رِجْليه، ثم قال لرسول الله - ﷺ-: ادخل، فدخل النبي - ﷺ-، وَوَضع رأْسه في حَجْرهِ ونام، فلُدِغَ أبو بكر في رِجْله من الجُحر، ولم يتحرَّكْ مخافةَ أن ينتبه النبيُّ - ﷺ-، فسقطت دُمُوعُه على وجه النبيِّ -ﷺ-، فقال: ما لك يا أبا بكر؟ قال: لُدِغتُ، فِداك - أَبي وأُمِّي - فتفل عليه النبيُّ - ﷺ-، فذهب ما يجده، ثم انتقض عليه، وكان سببَ موته، وَأَما يومُه، فلما قُبض النبيُّ - ﷺ- ارتدت العرب، وقالوا: لا نُؤَدِّي زكاة، فقال: لو منعوني عِقالًا لجاهدتُهم عليه، فقلتُ: يا خليفةَ رسولِ الله، تأَلَّفِ الناسَ، وارْفُقْ بهم، فقال لي: أجَبَّار في الجاهلية وخَوَّار في الإسلام؟ إنه قد انقطع الوحيُ، وتَمَّ الدِّينُ، أَيَنْقُصُ وأنا حَيّ؟» أخرجه ... (١) . ⦗٦٠٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكسح): الكنس والمِكَسحة: المِكنسة.\n(الجُحْر): بضم الجيم: الثقب، وجمع جِحَرة.\n(التَّفْل): من أقل ما يكون من البزق، والنفث: أقل منه.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره المحب الطبري في كتابه \" الرياض النضرة في مناقب العشرة \" وقال: خرجه النسائي، ولعله في \" الكبرى \" فإنا لم نجده في \" المجتبى \" من النسائي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، وقد عزاه المحب الطبري في مناقب العشرة للنسائي.","vol":"8","page":605},{"text":"<span data-type=\"title\" id=toc-1401>عُمَر بن الخطاب ﵁</span>\n٦٤٢٧ - (ت) جابر بن عبد الله - ﵄ - قال عمرُ لأبي بكر: يا خيرَ الناس بعدَ رسولِ الله - ﷺ-، فقال أبو بكر: أما إِنَّك إنْ قلتَ ذاك، فلقد سمعتُ رسولَ الله - ﷺ- يقول: «ما طلعتِ الشمسُ على رجل خير من عُمَرَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٨٥) في المناقب، باب مناقب عمر بن الخطاب ﵁، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وليس إسناده بذاك، ورواه الحاكم ٣ / ٩٠ وصححه، وتعقبه الذهبي فقال: والحديث شبه الموضوع. أقول: وهو مخالف للأحاديث الصحيحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٦٨٤) قال:حدثنا محمد بن المثنى،قال حدثنا عبد الله بن داود الواسطى أبو محمد،قال: حدثني عبد الرحمن ابن أخي محمد بن المنكدر،عن محمد بن المنكدر، عن جابر بن عبد الله، فذكره.\n(*) قال أبو عيسى الترمذي: هذا حديث غريب، لا نعرفه إلا من هذا الوجه، وليس إسناده بذاك.","vol":"8","page":606},{"text":"٦٤٢٨ - (ت) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «اللهم أعِزَّ الإِسلام بأحب هذين الرَّجُلَيْن إليك: بأبي جهل [بن هشام]، أو بعمرَ بن الخطاب، قال: وكان أحبُّهما إِليه عمرُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٨٢) في المناقب، باب مناقب عمر بن الخطاب ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب من حديث ابن عمر، ورواه أيضًا أحمد في \" المسند \"، وابن سعد في \" الطبقات \"، والبيهقي في \" دلائل النبوة \"، وصححه ابن حبان ويشهد له حديث ابن عباس الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٥) (٥٦٩٦) .وعبد بن حميد (٧٦٩)،والترمذي (٣٦٨١) قال:حدثنا محمد بن بشار، ومحمد بن رافع. أربعتهم - أحمد، وعبد بن حميد،ومحمد بن بشار،ومحمد بن رافع - عن عبد الملك بن عمرو أبي عامر العقدي، قال:حدثنا خارجة بن عبد الله الأنصاري عن نافع، فذكره.","vol":"8","page":606},{"text":"٦٤٢٩ - (ت) عبد الله بن عباس - ﵄ - أن النبيَّ - ﷺ- قال: «اللهم أعزَّ الإسلام بأبي جهل بنِ هشام، أو بعمرَ بنِ الخطاب، فأصبح، فغدا عمرُ على رسولِ الله - ﷺ- فأسلم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٨٤) في المناقب، باب مناقب عمر بن الخطاب ﵁، وهو حديث حسن، يشهد له حديث ابن عمر الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٨٣) قال: حدثنا أبو كريب، قال: حدثنا يونس بن بكير، عن النضر أبي عمر، عن عكرمة، فذكره.","vol":"8","page":607},{"text":"٦٤٣٠ - (خ) عبد الله بن عمر - ﵄ - قال: «بينما هو: يعني - أباه عمر- في الدار خائفًا، إذْ جاءه العاص بن وائل السهمي أبو عمرو وعليه حُلَّة حِبَرة، وقميص مكفوف بحرير، وهو من بني سَهْم، وهم حُلفاؤنا في الجاهلية، فقال له: ما بالكَ؟ قال: زعم قومُك أنهم سيقتلونني إن أسلمتُ، قال: لا سبيل إليك -[بعد أن قالها]: أمِنْتُ - فخرج العاص، فلقيَ الناسَ قد سَالَ بهم الوادي، فقال: أين تريدون؟ قالوا: نريد هذا ابن الخطابِ الذي صَبَأَ، قال: لا سبيل إِليه، فكبَّر الناس» .\nوفي رواية قال: «لما أسلم عمرُ اجتمع الناس عند داره، فقالوا: صبأ عمر - وأنا غلام فوق ظهر بيتي - فجاء رجل عليه قَباء من ديباج، فقال: صبأ عمر، فما ذاك؟ فأنا له جار، فرأيتُ الناس تَصَدَّعُوا عنه، فقلتُ: من هذا؟ قالوا: العاص بن وائل» . ⦗٦٠٨⦘\nأخرجه البخاري (١)، وأورد الحميديُّ الرواية الأولى في «مسند عمر»، والثانية في «مسند ابن عمر»، وكلاهما عن ابن عمر.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحِبَرة) كعِنَبة: بُرْد يماني، والجمع: حِبَر وحِبرات.\n(الحُلَفَاء) جمع حَليف: وهو الذي يحَلِف لك وتحلف له على التعاضد والتناصر.\n(جارٌ) أنا لفلان جار، أي: حامٍ، وفلان في جواري: في حِمَاي وحِفْظِي.\n_________\n(١) ٧ / ١٣٥ في فضائل أصحاب النبي ﷺ، باب إسلام عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٦٠) قال: حدثنا يحيى بن سليمان، قال: حدثني ابن وهب، قال: حدثني عمر بن محمد، قال: فأخبرني جدي زيد بن عبد الله بن عمر، فذكره.","vol":"8","page":607},{"text":"٦٤٣١ - (ت) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «إنَّ الله تعالى جعل الحقَّ على لسانِ عمرَ وقلبِهِ»، قال: وقال ابن عمر: «ما نزل بالناس أمر قط، فقالوا فيه، وقال فيه عمر - أو قال: ابن الخطاب شَكَّ خارجةُ - إِلا نزل فيه القرآن على نحو ما قال عمر» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٨٣) في المناقب، باب مناقب عمر بن الخطاب ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب، قال: وفي الباب عن الفضل بن عباس، وأبي ذر، وأبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٥٣) (٥١٤٥) قال:حدثنا عبد الملك بن عمرو،قال:حدثنا نافع بن أبي نعيم. وفي (٢/٩٥) (٥٦٩٧) قال:حدثنا أبو عامر،قال:حدثنا خارجة بن عبد الله الأنصاري، وعبد بن حميد (٧٥٨) قال:حدثنا عبد الملك بن عمرو،قال: حدثنا نافع بن عبد الرحمن بن أبي نعيم،والترمذي (٣٦٨٢) قال:حدثنا محمد بن بشار،قال:حدثنا أبو عامر العقدي،قال:حدثنا خارجة بن عبد الله.\nكلاهما - نافع بن أبي نعيم، وخارجة - عن نافع، فذكره.\n(*) زاد خارجة بن عبد الله في روايته: «وقال ابن عمر: ما نزل بالناس أمر قط فقالوا فيه وقال فيه عمر بن الخطاب أو قال عمر- إلا نزل القرآن على نحو مما قال عمر» .","vol":"8","page":608},{"text":"٦٤٣٢ - (د) أبو ذر الغفاري - ﵁ - قال: سمعتُ ⦗٦٠٩⦘ رسولَ الله - ﷺ- يقول: «إن الله وضع الحق على لسان عمر، يقول به» . أَخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٦٢) في الخراج والإمارة، باب في تدوين العطاء، وهو حديث حسن، يشهد له حديث ابن عمر الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/١٤٥) قال: حدثنا يونس وعفان، قالا: حدثنا حماد بن سلمة، عن برد أبي العلاء، عن عبادة بن نسي.\n٢- وأخرجه أحمد (٥/١٦٥) قال: حدثنا يزيد. وفي (٥/١٧٧) قال: حدثنا يعلى بن عبيد. وأبو داود (٢٩٦٢) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. وابن ماجة (١٠٨) قال: حدثنا أبو سلمة. يحيى بن خلف، قال: حدثنا عبد الأعلى.\nأربعتهم - يزيد، ويعلى، وزهير، وعبد الأعلى بن عبد الأعلى - عن محمد بن إسحاق، عن مكحول.\nكلاهما - عباد بن نسي، ومكحول - عن غضيف بن الحارث، فذكره.","vol":"8","page":608},{"text":"٦٤٣٣ - (ت) عقبة بن عامر - ﵁ - قال: قال رسولُ الله - ﷺ-: «لو كان بعدي نبيّ لكان عمرَ بن الخطاب» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٨٧) في المناقب، باب مناقب عمر بن الخطاب ﵁، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال، ورواه أيضًا أحمد في \" المسند \"، وابن حبان، والطبراني في \" الأوسط \"، والحاكم ٣ / ٨٥ وصححه، ووافقه الذهبي، وهذا الحديث سقط من المطبوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٥٤) .والترمذي (٣٦٨٦) قال:حدثنا سلمة بن شبيب. كلاهما - أحمد، وسلمة- عن أبي عبد الرحمن عبد الله بن يزيد المقرئ، عن حيوة بن شريح، عن بكر بن عمرو، عن مشرح بن هاعان،فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث مشرح بن هاعان.","vol":"8","page":609},{"text":"٦٤٣٤ - (خ م) أبو هريرة (١) - ﵁ - قال: قال رسولُ الله - ﷺ-: «لقد كان فيمن كان قبلكم من الأمم ناس مُحَدَّثون من غير أن يكونوا أنبياءَ، فإن يكن في أُمَّتي أحد فإنَّه عمرُ» .\nوفي رواية مثله، ولم يذكر «من غير أن يكونوا أنبياءَ، فإن يكن ⦗٦١٠⦘ في أُمَّتي أحَد فإنه عُمَرُ» قال ابن وهب: تفسير «محدَّثون»: ملهَمون. أَخرجه البخاري ومسلم (٢) .\nقال الحميديُّ: أخرجه أبو مسعود في المتفق بين البخاري ومسلم، ولم يخرجه مسلم عن أبي سلمة عن أبي هريرة، وإنما أخرجه عن أبي سلمة عن عائشة.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (محدَّثون): أراد بقوله: محدَّثون: أقوامًا يصيبون إذا ظنوا وحدَسُوا، فكأنهم قد حُدِّثوه بما قالوا، وقد جاء في الحديث تفسيره: «أنهم ملهَمُون» والملهَم: الذي يُلقَى في نفسه الشيء، فيخبِر به حَدْسًا وظَنًّا وفِراسَة، وهو نوع يختص الله به من يشاء من عباده الذين اصطفى، مثل عمر ﵁.\n_________\n(١) قال الحافظ في \" الفتح \": قوله: عن أبي هريرة كذا قال أصحاب إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف عن أبيه عن أبي سلمة وخالفهم ابن وهب فقال: عن إبراهيم بن سعد بهذا الإسناد عن أبي سلمة عن عائشة، قال أبو مسعود: لا أعلم أحدًا تابع ابن وهب على هذا، والمعروف عن إبراهيم بن سعد أنه عن أبي هريرة لا عن عائشة، قال الحافظ: وقال محمد بن عجلان: عن سعد بن إبراهيم عن أبي سلمة عن عائشة، أخرجه مسلم والترمذي والنسائي، قال أبو مسعود: وهو مشهور عن ابن عجلان، فكأن أبا سلمة سمعه من عائشة ومن أبي هريرة جميعًا، قال الحافظ: وله أصل من حديث عائشة أخرجه ابن سعد من طريق ابن أبي عتيق عنها، وأخرجه من حديث خفاف بن أسماء أنه كان يصلي مع عبد الرحمن بن عوف، فإذا خطب عمر سمعه يقول: أشهد أنك مكلم.\n(٢) رواه البخاري ٧ / ٤٠ و٤١ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ﵁، مسندًا ومعلقًا، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم (٢٣٩٨) في فضائل الصحابة، باب من فضائل عمر بن الخطاب ﵁ من حديث عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٩) قال: حدثنا فزارة بن عمرو. والبخاري (٤/٢١١) قال: حدثنا عبد العزيز بن عبد الله. وفي (٥/١٥) قال: حدثنا يحيى بن قزعة. والنسائي في فضائل الصحابة (١٩) قال: أخبرنا محمد بن رافع، والحسن بن محمد قالا: حدثنا سليمان بن داود.\nأربعتهم - فزارة، وعبد العزيز، ويحيى، وسليمان - عن إبراهيم بن سعد، عن أبيه، عن أبي سلمة بن عبد الرحمن، فذكره.\n(*) أخرجه أحمد (٢/٣٣٩) قال: حدثناه يعقوب. قال: حدثنا أبي، عن أبيه. قال: حدثني أبو سلمة بن عبد الرحمن، أن رسول الله -ﷺ- ... فذكره مرسلا.","vol":"8","page":609},{"text":"٦٤٣٥ - (م ت) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «قد كان يكون في الأُمم قبلكم مُحَدَّثُون، فإن يكن في أُمتي أحد، فعمرُ بنُ الخطاب» أخرجه مسلم والترمذي، وقال ابن عيينة: «محدَّثون» أي: مُفهَّمون (١) .\n_________\n(١) رواه مسلم رقم (٢٣٩٨) في فضائل الصحابة، باب ومن فضائل عمر بن الخطاب ﵁، والترمذي رقم (٣٦٩٤) في المناقب، باب مناقب عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٥٣) قال:حدثنا سفيان. قال:حدثنا محمد بن عجلان. وأحمد (٦/٥٥) قال: حدثنا يحيى، عن ابن عجلان. ومسلم (٧/١١٥) قال:حدثنا أبو الطاهر أحمد بن عمرو ابن سرح. قال:حدثنا عبد الله بن وهب، عن إبراهيم بن سعد. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا عمرو الناقد، وزهير بن حرب. قالا:حدثنا ابن عيينة.\nكلاهما عن ابن عجلان. والترمذي (٣٦٩٣) قال:حدثنا قتيبة. قال:حدثنا الليث عن ابن عجلان.. والنسائي في فضائل الصحابة (١٨) قال: أخبرنا قتيبة بن سعيد، قال:حدثنا الليث، عن ابن عجلان.\nكلاهما - محمد بن عجلان، وإبراهيم بن سعد - عن سعد بن إبراهيم،عن أبي سلمة، فذكره.","vol":"8","page":610},{"text":"٦٤٣٦ - (خ) عبد الله بن مسعود - ﵁ - قال: «ما زلنا أعِزَّة منذ أسلم عمر (١)» أخرجه البخاري (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": وروى ابن شيبة والطبراني من طريق القاسم بن عبد الرحمن قال: قال عبد الله بن مسعود: كان إسلام عمر عزًا، وهجرته نصرًا، وإمارته رحمة، والله ما استطعنا أن نصلي حول البيت ظاهرين حتى أسلم عمر.\n(٢) ٧ / ٣٨ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب، وباب إسلام عمر بن الخطاب ﵁، وفي الأصل: أخرجه البخاري ومسلم، ولم نجده عند مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٤) قال:حدثنا محمد بن المثنى،قال:حدثنا يحيى وفي (٥/٦٠) قال:حدثني محمد بن كثير، قال: أخبرنا سفيان.\nكلاهما عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.","vol":"8","page":611},{"text":"٦٤٣٧ - (م) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «رأيتُني دَخلْتُ الجنةَ، ورأَيتُ قصرًا بفِنائه جارية، فقلتُ: لمن هذا؟ فقيل: لعمر، فأردتُ أن أدخلَهُ، فذكرتُ غَيْرَتَكَ، فقال عمرُ: بأبي أنتَ وأُمِّي يا رسولَ الله، أعليك أغار؟» . أخرجه مسلم هكذا (١)، وقد تقدَّم له وللبخاري مثله بزيادة تتضمَّن ذِكْرَ بلال، وقد ذكرناه في الفرع الأول من هذا الفصل.\n_________\n(١) رقم (٢٣٩٤) في فضائل الصحابة، باب من فضائل عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٧٢) قال:حدثنا هاشم بن القاسم. وفي (٣/٣٧٢) قال:حدثنا أبو سعيد. وفي (٣/٣٨٩) قال:حدثنا سريج. والبخاري (٥/١٢) قال: حدثنا حجاج بن منهال. ومسلم (٧/١٤٥) قال: حدثني أبو جعفر محمد بن الفرج، قال:حدثنا زيد بن الحباب. والنسائي في فضائل الصحابة (٢٣و١٣١،٧٩٢) قال: أخبرنا نصير بن الفرج،قال:حدثنا شعيب بن حرب.\nستتهم - هاشم،وأبو سعيد، وسريج، وحجاج، وزيد، وشعيب بن حرب - عن عبد العزيز أبي سلمة عن محمد بن المنكدر، فذكره.","vol":"8","page":611},{"text":"٦٤٣٨ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «بينا أنا نائم رأيتُني في الجنة، فإذا امرأة تتوضأ إلى جانب قصر، فقلتُ: لمن هذا القصر؟ قالوا: لعمر، فذكرتُ غيرتَه، فوّليتُ مُدْبِرًا، فبكى عمرُ، وقال: أعليك أَغارُ يا رسولَ الله؟» . ⦗٦١٢⦘\nوفي رواية «فذكرت غَيْرَةَ عمر، فولَّيت مُدبرًا.\nقال أبو هريرة: فبكى عمر ونحن جميعًا في ذلك المجلس مع رسولِ الله - ﷺ-، ثم قال عمر: بأبي أنت يا رسولَ الله، أعليك أغَارُ؟» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٣٥ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ﵁، وفي بدء الخلق، باب ما جاء في صفة الجنة، وفي النكاح، باب الغيرة، وفي التعبير، باب القصر في المنام، وباب الوضوء في المنام، ومسلم رقم (٢٣٩٥) في فضائل الصحابة، باب فضائل عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٩) قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح. والبخاري (٤/١٤٢، ٥/١٢) قال: حدثنا سعيد بن أبي مريم. قال: حدثنا الليث، قال: حدثني عقيل. وفي (٧/٤٦) قال: حدثنا عبدان. قال أخبرنا عبد الله، عن يونس. وفي (٩/٤٩) قال: حدثنا سعيد بن عفير. قال: حدثني الليث. قال: حدثنا عقيل. وفي (٩/٥٠) قال: حدثني يحيى بن بكير. قال: حدثنا الليث عن عقيل. ومسلم (٧/١١٤) قال: حدثنا حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنيه عمرو الناقد وحسن الحلواني وعبد بن حميد. قالوا: حدثنا يعقوب بن إبراهيم. قال: حدثنا أبي، عن صالح. وابن ماجة (١٠٧) قال: حدثنا محمد بن الحارث المصري. قال: أنبأنا الليث بن سعد. قال: حدثني عقيل. والنسائي في فضائل الصحابة (٢٧) قال أخبرنا عمرو بن عثمان. قال: حدثني محمد بن حرب، عن الزبيدي (ح) وأخبرني عمرو بن عثمان، قال: حدثنا بقية، عن الزبيدي.\nأربعتهم - صالح بن كيسان، وعقيل بن خالد، ويونس بن يزيد، ومحمد بن الوليد الزبيدي - عن ابن شهاب الزهري، قال: أخبرني سعيد بن المسيب، فذكره.","vol":"8","page":611},{"text":"٦٤٣٩ - (ت) أنس بن مالك - ﵁ - أن النبيَّ - ﷺ- قال: «دَخَلْتُ الجنةَ فإذا أنا بقصر من ذهب، فقلتُ: لمن هذا؟ فقالوا: لشابّ من قريش، فظننتُ أني أنا هو، فقلت: ومن هو؟ قالوا: عمرُ بنُ الخطاب» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٨٩) في المناقب، باب مناقب عمر بن الخطاب ﵁، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا أحمد في \" المسند \"، وابن حبان في \" صحيحه \" رقم (٢١٨٨) \" موارد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح: أخرجه أحمد (٣/١٠٧) قال:حدثنا ابن أبي عدي. وفي (٣/١٧٩) قال: حدثنا يحيى. وفي (٣/٢٦٣) قال:حدثنا عبد الله بن بكر. والترمذي (٣٦٨٨) والنسائي في فضائل الصحابة (٢٦) كلاهما عن علي بن حجر، قال:حدثنا إسماعيل بن جعفر.\nأربعتهم - ابن أبي عدي، ويحيى،وابن بكر،وإسماعيل - عن حميد، فذكره.","vol":"8","page":612},{"text":"٦٤٤٠ - (خ م ت س) أبو سعيد الخدري - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «بينا أنا نائم رأيتُ الناس يُعْرَضون وعليهم قُمُص، فمنها ما يبلغ الثَّدْيَ، ومنها ما يَبْلُغُ دون ذلك، وعُرِضَ عليَّ ابنُ الخطاب وعليه قميص يجترُّه، قالوا: فما أوَّلته يا رسولَ الله؟ قال: الدِّين» . ⦗٦١٣⦘ أخرجه البخاري ومسلم والنسائي والترمذي (١) .\nوأخرجه الترمذي أيضًا عن أبي أمامة بن سهل بن حنيف عن بعض أصحاب النبيِّ - ﷺ- ولم يُسَمِّه (٢) .\n_________\n(١) رواه البخاري ١ / ٦٩ في الإيمان، باب تفاضل أهل الإيمان في الأعمال، وفي فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ﵁، وفي التعبير، باب القميص في المنام، وباب جر القميص في المنام، ومسلم رقم (٢٣٩٠) في فضائل الصحابة، باب من فضائل عمر بن الخطاب ﵁، والترمذي رقم (٢٢٨٧) في الرؤيا، باب ما جاء في رؤيا النبي ﷺ اللبن والقمص، والنسائي ٨ / ١١٣ في الإيمان، باب زيادة الإيمان.\n(٢) رواه الترمذي رقم (٢٢٨٦) في الرؤيا، باب ما جاء في رؤيا النبي ﷺ اللبن والقميص، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٨٧) قال: حدثنا يعقوب. والدارمي (٢١٥٧) قال: أخبرنا عبد الله بن صالح. والبخاري (١/١٢) قال: حدثنا محمد بن عبيد الله. وفي (٩/٤٥) قال: حدثنا علي بن عبد الله قال: حدثنا يعقوب بن إبراهيم. ومسلم (٧/١١٢) قال: حدثنا منصور بن أبي مزاحم (ح) وحدثنا زهير ابن حرب، والحسن بن علي الحلواني، وعبد بن حميد قالوا: حدثنا يعقوب بن إبراهيم. والترمذي (٢٢٨٦) قال: حدثنا عبد بن حميد، قال: حدثنا يعقوب بن إبراهيم بن سعد. والنسائي (٨/١١٣) وفي فضائل الصحابة (٢٠) قال: أخبرنا محمد بن يحيى بن عبد الله قال: حدثنا يعقوب بن إبراهيم بن سعد. وفي الكبرى (تحفة الأشراف) (٣٩٦١) عن محمد بن عبد الله بن عبد الحكم، عن شعيب بن الليث، عن أبيه، عن زيد بن الهاد.\nخمستهم - يعقوب، وعبد الله بن صالح، ومحمد بن عبيد الله، ومنصور، ويزيد - عن إبراهيم بن سعد، عن صالح بن كيسان.\n٢-وأخرجه البخاري (٥/١٥) قال: حدثنا يحيى بن بكير، وفي (٩/٤٦) قال: حدثنا سعيد بن عفير.\nكلاهما - يحيى، وسعيد- عن الليث، عن عقيل.\nكلاهما - صالح، وعقيل - عن ابن شهاب، قال: حدثني أبو أمامة بن سهل بن حنيف، فذكره.\n(*) أخرجه الترمذي (٢٢٨٥) قال: حدثنا الحسين بن محمد الجريري البلخي، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن أبي أمامة، عن بعض أصحاب النبي -ﷺ-، فذكره، وأشار الترمذي إلى أنه أصح، يعني أبا أمامة عن أبي سعيد.","vol":"8","page":612},{"text":"٦٤٤١ - (خ م ت) عبد الله بن عمر - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «بينا أنا نائم أُوتيتُ بقَدَح لبن، فشربتُ منه، حتى إِني لأَرى الرِّيَّ يخرج من أظفاري، ثم أعْطَيْتُ فَضْلي عمرَ بنَ الخطاب، قال مَنْ حولَه: فما أوَّلتَ ذلك يا رسولَ الله؟ قال: العِلْمُ» (١) . أخرجه البخاري ومسلم والترمذي (٢) .\n_________\n(١) المراد بالعلم هنا: العلم بسياسة الناس بكتاب الله وسنة رسول الله ﷺ، واختص عمر بذلك لطول مدته واتفاق الناس على طاعته.\n(٢) رواه البخاري ٧ / ٣٦ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب، وفي العلم، باب فضل العلم، وفي التعبير، باب اللبن، وباب إذا جرى اللبن في أطرافه وأظافره وباب إذا أعطى فضله غيره في النوم، وباب القدح في النوم، ومسلم رقم (٢٣٩٠) في فضائل الصحابة، باب من فضائل عمر بن الخطاب ﵁، والترمذي رقم (٢٢٨٥) في الرؤيا، باب رؤيا النبي ﷺ اللبن والقمص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٨٣) (٥٥٥٤) و(٢/١٥٤) (٦٤٢٦) قال:حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمع يونس. وفي (٢/١٠٨) (٥٨٦٨) قال:حدثنا قتيبة بن سعيد،قال:حدثنا ليث بن سعد، عن عقيل. وفي (٢/١٣٠) (٦١٤٢) و(٢/١٤٧) (٦٣٤٤) قال:حدثنا يعقوب،قال: حدثنا أبي،عن صالح، والدارمي (٢١٦٠) قال:أخبرنا محمد بن الصلت، قال:حدثنا ابن المبارك، عن يونس. والبخاري (١/٣١) قال: حدثنا سعيد بن عفير، قال: حدثني الليث، قال:حدثني عقيل. وفي (٥/١٢) قال:حدثني محمد بن الصلت أبو جعفر الكوفي،قال:حدثنا ابن المبارك، عن يونس. وفي (٩/٤٥) قال:حدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا يونس (ح) وحدثنا علي بن عبد الله، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي،عن صالح. وفي (٩/٥٠) قال:حدثنا يحيى بن بكير، قال:حدثنا الليث،عن عقيل. وفي (٩/٥٢) قال:حدثنا قتيبة بن سعيد،قال:حدثنا الليث، عن عقيل،ومسلم (٧/١١٢) قال:حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب،قال: أخبرني يونس. (ح) وحدثناه قتيبة بن سعيد،قال:حدثنا ليث، عن عقيل (ح) وحدثنا الحلواني، وعبد بن حميد، كلاهما عن يعقوب بن إبراهيم بن سعد،قال:حدثنا أبي عن صالح. والترمذي (٢٢٨٤و٣٦٨٧) قال: حدثنا قتيبة بن سعيد،قال:حدثنا الليث عن عقيل،والنسائى في فضائل الصحابة (٢٢) قال: أخبرني عمرو بن عثمان قال: حدثنا بقية،قال:حدثني الزبيدي. وفي الكبرى (تحفة الأشراف) (٦٧٠٠) عن قتيبة، عن الليث،وعن عقيل (ح) وعن عبيد الله بن سعد، عن عمه يعقوب، عن أبيه، عن صالح.\nأربعتهم - يونس،وعقيل، وصالح،والزبيدي - عن ابن شهاب الزهري، عن حمزة بن عبد الله،فذكره.","vol":"8","page":613},{"text":"٦٤٤٢ - (خ م) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «بينا أنا نائم رأيتُني على قَلِيب عليها دَلْو، فنزعتُ منها ما شاء الله، ثم أخذها ابن أبي قُحَافةَ، فنزعَ منها ذَنُوبًا أو ذَنُوبَيْنِ، وفي نَزْعه ضَعْف، واللهُ يغفِرُ له، ثم اسْتَحَالَتْ غَرْبًا، فأخذها ابنُ الخطاب، فلم أرَ عَبْقَريًا من الناس ينزِعُ نَزْعَ عُمَرَ، حتى ضرب الناسُ بعَطَن» . أخرجه البخاري ومسلم.\nوللبخاري: أن رسولَ الله - ﷺ- قال: «بينما أنا نائم رأيتُ أني على حَوضي أسقي الناس، فأتاني أبو بكر فأخذ الدَّلْوَ من يدي ليُرِيحَني، فنزع ذَنوبَيْنِ، وفي نزعه ضَعْف، واللهُ يغفر له، فأتى ابنُ الخطاب، فأخذه منه، فلم يزل ينزع حتى تولَّى الناسُ والحوضُ يتَفَجَّر» .\nولمسلم أنَّ رسولَ الله - ﷺ- قال: «رأيتُ ابنَ أبي قُحافةَ ينزع ...» وذكر نحو الأولى.\nوله في أخرى قال: «بينا أنا نائم أُرِيتُ أني أنْزِعُ على حوضي أسْقي الناسَ، فجاءني أبو بكر، فأخذ الدَّلْوَ من يدي ليُرِيحني، فنزع دَلْوَيْنِ، وفي نزعه ضَعْف، والله يغفر له، فجاء ابنُ الخطاب، فأخذه منه، فلم أرَ نزع رجل قطُّ أقوى حتى تولى الناسُ والحوض ملآنُ يتفجر» (١) . ⦗٦١٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القليب): البئر إذا لم تكن مطوية.\n(نَزَعْت) الدَّلْو من البئر: إذا جذبتها واستقيت الماء بها.\n(الذَّنَوب) بفتح الذال: الدلو العظيمة.\n(الغَرْب): الدلو العظيمة.\n(العبقري): الرجل القوي الشديد، وفلان عبقري القوم، أي: سيِّدُهم وكبيرهم.\n(العَطَن): الموضع الذي تُناخ فيه الإبل إذا رَوِيَت، يقال: عطَنتِ الإبل، فهي عاطنة، وعواطن: إذا شربت فبركت عند الحوض لتعاد إلى الشرب مرة أخرى، وأعطنتُها أنا، والمراد بقوله: «حتى ضرب الناس بعطن»، حتى رَوَوا وأرْوَوْا إبلهم، فأبركوها وضربوا لها عَطَنًا.\n_________\n(١) رواه البخاري ١١ / ٣٦٥ في التعبير، باب نزع الذنوب والذنوبين من البئر بضعف، وباب الاستراحة ⦗٦١٥⦘ في المنام، وفي فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وفي التوحيد، باب في المشيئة والإرادة وما تشاؤون إلا أن يشاء الله، ومسلم رقم (٢٣٩٢) في فضائل الصحابة، باب في فضائل عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٧) قال: حدثنا عبدان. قال: أخبرنا عبد الله، عن يونس. وفي (٩/٤٩) قال: حدثنا سعيد بن عفير، قال: حدثني الليث. قال: حدثني عقيل. وفي (٩/١٧٠) قال: حدثنا يسرة بن صفوان بن جميل اللخمي. قال: حدثنا إبراهيم بن سعد. ومسلم (٧/١١٢) قال: حدثنا حرملة. قال أخبرنا ابن وهب. قال: أخبرني يونس. وفي (٧/١١٣) قال: حدثني عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد (ح) وحدثنا عمرو الناقد والحلواني وعبد بن حميد، عن يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. والنسائي في فضائل الصحابة (١٥) قال: أخبرني عمرو بن عثمان. قال: حدثنا محمد بن حرب، عن الزبيدي.\nخمستهم- يونس، وعقيل، وإيراهيم بن سعد، وصالح بن كيسان، ومحمد بن الوليد الزبيدي - عن ابن شهاب الزهري، أن سعيد بن المسيب أخبره، فذكره.\nوعن الأعرج وغيره، أن أبا هريرة قال: إن رسول الله -ﷺ- قال: «رأيت ابن أبي قحافة ينزع ...» بنحو حديث الزهري.\nأخرجه مسلم (٧/١١٣) قال: حدثنا الحلواني، وعبد بن حميد. قالا: حدثنا يعقوب. قال: حدثنا أبي، عن صالح. قال: قال الأعرج، غيره، فذكراه.\nوعن أبي يونس مولى أبي هريرة، عن أبي هريرة، عن رسول الله -ﷺ-. قال: «بينا أنا نائم أريت أني أنزع على حوضي أسقي الناس، فجاءني أبو بكر فأخذ الدلو من يدي ليريحني، فنزع دلوين، وفي نزعه ضعف والله يغفر له، فجاء ابن الخطاب فأخذ منه، فلم أر نزع رجل قط أقوى منه، حتى تولى الناس والحوض ملآن يتفجر» .\nأخرجه مسلم (٧/١١٣) قال: حدثني أحمد بن عبد الرحمن بن وهب قال: حدثنا عمي عبد الله بن وهب. قال: أخبرني عمرو بن الحارث، أن أبا يونس مولى أبي هريرة حدثه، فذكره.","vol":"8","page":614},{"text":"٦٤٤٣ - (خ م ت) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «أُريتُ كأني أنزع بدلو بكرة على قليب، فجاء أبو بكر فنزع ذَنوبًا أو ذَنوبين نزعًا ضعيفًا، والله يغفر له، ثم جاء عمر فاستقى فاستحالت غربًا، فلم ⦗٦١٦⦘ أَرَ عَبْقَريًا من الناس يَفري فَرْيَهُ، حتى رَوي الناس، وضربوا بعَطن» .\nوفي رواية عن رؤيا النبيِّ - ﷺ- في أبي بكر وعمر قال: «رأيتُ الناس اجتمعوا، فقام أبو بكر، فنزع ذَنُوبًا أو ذَنُوبَيْنِ، وفي نزعه ضعف ...» ثم ذكر نحوه.\nوفي أخرى «رأيت الناس مجتمعين في صعيد، فقام أبو بكر ...» وذكره. أخرجه البخاري ومسلم والترمذي، وللبخاري نحو الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَفْرِيَ فَرْيه) أي: يعمل عمله، وفرى يفري: إذا قطع. تقول العرب: فلان يفري الفَرْي: إذا عَمِل العمل وأجاده، تعظيمًا لإحسانه وهذا الحديث أريه رسول الله - ﷺ- مثلًا لأيام خلافتهما، وأن أبا بكر ﵁ قَصُرت مدة خلافته، ولم يفرُغ من قتال أهل الرِّدَّة، لافتتاح ⦗٦١٧⦘ الأمصار، وأن عمر ﵁ طالت مدته حتى تيسرت له الفتوح، وأفاء الله عليه الغنائم، وكنوز الأكاسرة.\n_________\n(١) رواه البخاري ٧ / ٣٦ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ﵁، وباب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي التعبير، باب نزع الماء من البئر حتى يروى الناس، وباب نزع الذنوب والذنوبين من البئر بضعف، ومسلم رقم (٢٣٩٣) في فضائل الصحابة، باب من فضائل عمر بن الخطاب ﵁، والترمذي رقم (٢٢٩٠) في الرؤيا، باب ما جاء في رؤيا النبي ﷺ في الميزان والدلو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٧) (٤٨١٤) قال: حدثنا روح، قال حدثنا ابن جريج. وفي (٢/٨٩) (٥٦٢٩) قال: حدثنا يحيى بن آدم. قال: حدثنا زهير. وفي (٢/١٠٤) (٥٨١٧) قال: حدثنا عفان، قال: حدثنا وهيب. والبخاري (٤/٢٥٠) قال: حدثني عبد الرحمن بن شيبة، قال: حدثنا عبد الرحمن بن المغيرة. عن أبيه. وفي (٩/٤٩) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. ومسلم (٧/١١٤) قال: حدثنا أحمد بن عبد الله بن يونس. قال: حدثنا زهير. والترمذي (٢٢٨٩) قال: حدثنا محمد بن بشار. قال: حدثنا أبو عاصم، قال: أخبرنا ابن جريج. والنسائي في الكبرى تحفة الأشراف (٧٠٢٢) عن يوسف بن سعيد، عن حجاج، عن ابن جريج.\nأربعتهم - ابن جريج، وزهير، ووهيب، والمغيرة - عن موسى بن عقبة.\n٢- وأخرجه أحمد (٢/٣٩) (٤٩٧٢) . والبخاري (٥/١٣) قال: حدثنا محمد بن عبد الله بن نمير. ومسلم (٧/١١٣) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير.\nثلاثتهم - أحمد بن حنبل، ومحمد بن عبد الله، وأبو بكر بن أبي شيبة - قالوا: حدثنا محمد بن بشر، قال: حدثنا عبيد الله بن عمر. قال: حدثني أبو بكر بن سالم.\nكلاهما - موسى بن عقبة، وأبو بكر بن سالم - عن سالم بن عبد الله، فذكره.\nعن نافع، أن عبد الله بن عمر، قال: قال رسول الله -ﷺ-: «بينما أنا على بئر أنزع منها، جاءني أبو بكر وعمر، فأخذ أبو بكر الدلو، فنزع ذنوبا أو ذنوبين..» .\nأخرجه أحمد (٢/١٠٧) (٥٨٥٩) قال: حدثنا عفان. والبخاري (٥/١١) قال: حدثني أحمد بن سعيد أبو عبد الله، قال: حدثنا وهب بن جرير. وفي (٩/٤٨) قال: حدثنا يعقوب بن إبراهيم بن كثير، قال: حدثنا شعيب بن حرب.\nثلاثتهم - عفان، ووهب، وشعيب - عن صخر بن جويرية، قال: حدثنا نافع، فذكره.","vol":"8","page":615},{"text":"٦٤٤٤ - (د ت) عمر بن الخطاب - ﵁ - قال: «اسْتَأْذَنْتُ رسولَ الله - ﷺ- في العُمْرة، فأذِنَ لي، وقال لي: لا تَنْسَنا يا أُخَيَّ من دُعائك - أو قال: أشْرِكْنا يا أُخَيَّ في دعائك - قال عمر: فقال كلمة ما يَسُرُّني أنَّ لي بهذا الدنيا» أخرجه أبو داود.\nوعند الترمذي «أنه استأذن النبيَّ - ﷺ- في العمرة، فقال: أيْ أخي، أشْرِكْنا في دعائك ولا تَنْسَنا»، لم يزد (١) .\n_________\n(١) رواه أبو داود رقم (١٤٩٨) في الصلاة، باب في الدعاء، والترمذي رقم (٣٥٥٧) في الدعوات باب رقم (١٢١)، وفي سنده عاصم بن عبيد الله بن عاصم بن عمر الخطاب، وهو ضعيف، ومع ذلك فقد قال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٢٩) (١٩٥) قال:حدثنا محمد بن جعفر،قال:حدثنا شعبة، وأبو داود (١٤٩٨) قال: حدثنا سليمان بن حرب،قال:حدثنا شعبة. وابن ماجة (٢٨٩٤) قال:حدثنا أبو بكر بن أبي شيبة، قال:حدثنا وكيع، عن سفيان. والترمذي (٣٥٦٢) قال:حدثنا سفيان بن وكيع، قال: حدثنا أبي، عن سفيان.\nكلاهما - شعبة، وسفيان - عن عاصم بن عبيد الله، عن سالم بن عبد الله بن عمر، عن أبيه،فذكره.\nقلت: في إسناده عاصم بن عبيد الله العمري، ضعفوه.","vol":"8","page":617},{"text":"٦٤٤٥ - (ت) بريدة - ﵁ - قال: «خرج رسولُ الله - ﷺ- في بعض مغازيه، فلما انْصرَفَ جاءتْ جُويْرِية سَوْداءُ، فقالت: إني كنتُ نَذَرْتُ إنْ رَدَّكَ الله سالِمًا أنْ أضْرِبَ بين يديك بالدُّفِّ وأَتَغَنَّى، فقال لها: إن كنتِ نذرتِ فاضربي، وإلا فلا، فقالت: نذرتُ، وجعلت تضرب.\nزاد رزين: وتقول:\nطَلَع البَدْرُ علينا ... من ثَنيَّاتِ الوَداعِ ⦗٦١٨⦘\nوجب الشُّكرُ علينا ... ما دعا لله داعِ\nثم اتفقا - فدخل أبو بكر وهي تضرب، ثم دخل عليٌّ وهي تضرب، ثم دخل عثمان وهي تضرب، ثم دخل عمر، فأَلْقَتِ الدُّفَّ تحتَ اسْتِها وقعدتْ عليه، فقال رسول الله - ﷺ-: إن الشيطان لَيَخافُ منكَ يا عمر، إني كنتُ جالسًا وهي تضرب، فدخل أبو بكر وهي تضرب، ثم دخل عليٌّ وهي تضرب، ثم دخل عثمان وهي تضرب، فلما دخلتَ أنتَ يا عمرُ أَلْقَتِ الدُّفَّ وجلستْ عليه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٩١) في المناقب، باب مناقب عمر بن الخطاب ﵁، وإسناده حسن دون زيادة رزين، وقال الترمذي: هذا حديث حسن صحيح، وأقول: ويشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٣٥٣) قال: حدثنا زيد بن الحباب. وفي (٥/٣٥٦) قال: حدثنا أبو تميلة يحيى بن واضح. والترمذي (٣٦٩٠) قال: حدثنا الحسين بن حريث، قال: حدثنا علي بن الحسين بن واقد.\nثلاثتهم - زيد، وأبو تميلة، وعلي - عن الحسين بن واقد، قال: حدثني عبد الله بن بريدة، فذكره.","vol":"8","page":617},{"text":"٦٤٤٦ - (ت) عائشة - ﵂ - قالت: «كان رسولُ الله - ﷺ- جالسًا، فسمعنا لَغَطًا وصَوْتَ صِبْيان، فقام النبيُّ - ﷺ-، فإذا حبشيّة تَزْفِنُ، والصبيانُ حولها، فقال: يا عائشة، تعالَيْ فانظري، فجئتُ فوضعتُ لَحْيي على مَنكِبِ رسولِ الله - ﷺ-، فجعلت أنظر إليها ما بين المنكب إلى رأسه، فقال لي: أما شَبِعْتِ؟ أما شبعتِ؟ قالتْ: فجعلتُ أقولُ: لا، لأنظر منزلتي عنده، إِذْ طلع عمر، قالت: فَارْفَضَّ الناس عنها، قالت: فقال رسولُ الله - ﷺ-: إني لأنظر إلى شياطين الجنّ والإِنس قد فَرُّوا من عمر، قالت: فرجعتُ» أخرجه الترمذي (١) . ⦗٦١٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللغط): الأصوات المختلفة والضَّجَّة.\n(الزفن): الرّقص، ورجل زفَّان: رقّاص.\n(ارفضّ) القوم: أي تفرَّقوا. (فَظُّ) رجل فَظٌّ: سيء الخُلق، وفلان أفظّ من فلان: أي أسوَأُ خُلُقًا.\n_________\n(١) رقم (٣٦٩٢) في المناقب، باب مناقب عمر بن الخطاب ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه، أقول: ويشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٩١) قال: حدثنا الحسن بن صباح البزار. والنسائى في الكبرى تحفة الأشراف (١٢/١٧٣٥٥) عن عبد الله بن محمد الضعيف.\nكلاهما - الحسن بن صباح، وعبد الله بن محمد - عن زيد بن حباب، عن خارجة بن عبد الله بن سليمان بن زيد بن ثابت، قال: أخبرنا يزيد بن رومان، عن عروة، فذكره.","vol":"8","page":618},{"text":"٦٤٤٧ - (خ م) سعد بن أبي وقاص - ﵁ - قال: «استأذن عمرُ على النبيِّ - ﷺ- وعنده نسوة من قريش يُكلِّمْنَه - وفي رواية: يَسْألْنَه، ويَسْتَكْثِرْنَه - عَالِية أصواتُهنَّ على صوته، فلما استأْذن عمرُ قُمْنَ يَبْتَدِرْنَ الحِجاب، فأذن له النبيُّ - ﷺ-، فدخل عمر والنبيُّ - ﷺ- يضحك، فقال عمر: أضحَك الله سِنَّكَ (١)، بأبي وأُمِّي - قال الحميديُّ: زاد البرقاني: ما أضحَكك؟ ثم اتفقا - قال: عجبتُ من هؤلاء اللاتي كُنَّ عندي، فلما سَمِعْنَ صوتَك ابْتَدَرْنَ الحِجاب، قال عمر: فأَنتَ يا رسولَ الله لأحق أن يَهَبْنَ، ثم قال عمر: أيْ عَدُوَّاتِ أنفسهنَّ، أتَهَبْنَنِي ولا تَهَبْنَ النبيَّ - ﷺ-؟ قلن: ⦗٦٢٠⦘ نعم، أنت أفظُّ وأغلظ (٢) من النبيِّ - ﷺ-، فقال رسولُ الله - ﷺ-: إِيهٍ (٣) يا ابن الخطاب، والذي نفسي بيده، ما لَقِيَكَ الشيطانُ سالكًا فجًّا إلا سلك فجًّاَ غير فجِّك» . أخرجه البخاري ومسلم بغير زيادة البرقاني (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفجّ): المسْلَكُ والطَّرِيق.\n_________\n(١) قال الحافظ في \" الفتح \": لم يرد به الدعاء بكثرة الضحك، بل لازمه وهو السرور، أو نفي ضد لازمه وهو الحزن.\n(٢) أفعل تفضيل من الفظاظة والغلظة، وهو يقتضي الشركة في أصل الفعل، ويعارضه قوله تعالى: ﴿ولو كنت فظًا غليظ القلب لانفضوا من حولك﴾ فإنه يقتضي أنه لم يكن فظًا ولا غليظًا وانظر \" الفتح \" ٧ / ٣٧ و٣٨.\n(٣) بالكسر والتنوين، ومعناها: حدثنا ما شئت، وبغير التنوين: زدنا مما حدثتنا، وفي بعض النسخ: إيهًا، بالفتح والنصب، ومعناها: لا تبدئنا بحديث.\n(٤) رواه البخاري ٧ / ٣٧ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ﵁، وفي بدء الخلق، باب صفة إبليس وجنوده، وفي الأدب، باب التبسم والضحك، ومسلم رقم (٢٣٩٦) في فضائل الصحابة، باب من فضائل عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٧١) (١٤٧٢) قال: حدثنا يعقوب وفي (١/١٨٢) (١٥٨١) قال: حدثنا يزيد، وهاشم بن القاسم. وفي (١/١٨٧) (١٦٢٤) قال: حدثنا أبو داود سليمان. والبخاري (٤/١٥٣، ٥/١٣) قال: حدثنا علي بن عبد الله قال: حدثنا يعقوب بن إبراهيم. وفي (٥/١٣) قال: حدثني عبد العزيز بن عبد الله، وفي (٨/٢٨) قال: حدثنا إسماعيل، ومسلم (٧/١١٤) قال: حدثنا منصور بن أبي مزاحم. (ح) وحدثنا حسن الحلواني، وعبد بن حميد. قال عبد: أخبرني، وقال الحسن: حدثنا يعقوب (وهو ابن إبراهيم بن سعد) . والنسائي في عمل اليوم والليلة (٢٠٧)، وفي فضائل الصحابة (٢٨) قال: أخبرني محمد بن عبد الله بن عبد الحكم، عن شعيب، قال: حدثنا الليث، عن يزيد بن الهاد.\nثمانيتهم - يعقوب، ويزيد، وهاشم، وأبو داود، وعبد العزيز، وإسماعيل، ومنصور، ويزيد بن الهاد- عن إبراهيم بن سعد، عن صالح بن كيسان، عن ابن شهاب، قال: أخبرني عبد الحميد بن عبد الرحمن ابن زيد، أن محمد بن سعد بن أبي وقاص، أخبره، فذكره.","vol":"8","page":619},{"text":"٦٤٤٨ - (م) أبو هريرة - ﵁ - قال: «إِن عمرَ بنَ الخطاب جاء إلى النبيِّ - ﷺ- وعندهُ نسوة قد رَفَعْنَ أصواتهنَّ على النبيِّ - ﷺ-، فلما استأذن عمرُ ابْتَدَرْنَ الحجاب ... ثم ذكر نحو حديث قبله، وفيه: - فأذِنَ له رسولُ الله - ﷺ- يعني فدخل - ورسولُ الله - ﷺ- يضحك، فقال عمر: أضْحَكَ الله سِنّك يا رسول الله، فقال رسولُ الله ⦗٦٢١⦘ ﷺ-: عجبت من هؤلاء اللاتي كنّ عندي، فلما سمعن صوتك ابتدرن الحجاب، فقال عمر: فأنتَ يا رسول الله أحق أن يَهَبْنَ، ثم قال عمرُ: أيْ عَدوَّاتِ أنفسِهنَّ أتهبنني ولا تَهَبْنَ رسولَ الله - ﷺ-؟ قلن: نعم، أنت أغلظُ وأفظُّ من رسولِ الله - ﷺ-، قال رسولُ الله - ﷺ-: والذي نفسي بيده، ما لقيك الشيطان قطُّ سالكًا فجًّا إلا سلك فَجًّا غير فَجِّك» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣٩٧) في فضائل الصحابة، باب من فضائل عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"8","page":620},{"text":"٦٤٤٩ - (خ م) أنس بن مالك - ﵁ - أَن عمر قال: «وافقتُ ربي في ثلاث، قلتُ: يا رسولَ الله، لو اتَّخَذْنا من مقام إبراهيم مُصلى؟ فنزلت: ﴿وَاتَّخِذُوا مِنْ مَّقَامِ إِبْرَاهِيمَ مُصَلَّى﴾ [البقرة: ١٢٥] وقلتُ: يا رسولَ الله: يدخل على نسائِكَ البَرُّ والفاجر، فلو أمرتَهنَّ أن يحتجِبْنَ؟ فنزلتْ آيةُ الحجاب، واجتمع نساء النبي - ﷺ- في الغَيرة، فقلتُ: ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيرًا مِنكُنَّ﴾ [التحريم: ٥] فنزلت كذلك» .\nوفي رواية لابن عمر قال: قال عمر: «وافقتُ ربي في ثلاث: في مقام إِبراهيم، وفي الحجاب، وفي أسارى بدر» .\nوفي أخرى مثل الأولى، وقال: وقلتُ: يا رسول الله، لو حَجَبْتَ ⦗٦٢٢⦘ نِساءَك؟ فنزلتْ آيةُ الحجاب، قال: وبلغني مُعاتبةُ النبيِّ - ﷺ- بعضَ نسائه، فدخلتُ عليهنَّ، فقلتُ: إن انْتهَيْتُنَّ، أو ليُبْدِلَنَّ الله رسولَهُ خيرًا منكنَّ، حتى أتتْ إحدى نسائه، فقالت: يا عمر، أما في رسولِ الله - ﷺ- ما يَعِظُ نساءه، حتى تَعِظهنَّ أنتَ؟ فأنزل الله: ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ....﴾ الآية [التحريم: ٥] . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١ / ٤٢٣ في القبلة، باب ما جاء في القبلة ومن لا يرى الإعادة على من سها وصلى لغير القبلة، وفي تفسير سورة البقرة، باب قوله تعالى: ﴿واتخذوا من مقام إبراهيم مصلى﴾، وفي تفسير سورة الأحزاب، باب قول الله تعالى: ﴿لا تدخلوا بيوت النبي إلا أن يؤذن لكم﴾، وفي تفسير سورة التحريم، ومسلم رقم (٢٣٩٩) في فضائل الصحابة، باب من فضائل عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٣) (١٥٧) قال: حدثنا هشيم وفي (١/٢٤) (١٦٠) قال: حدثنا ابن أبي عدي، وفي (١/٣٦) (٢٥٠) قال: حدثنا يحيى. والبخاري (١/١١١) و(٦/١٩٧) قال: حدثنا عمرو ابن عون، قال: حدثنا هشيم. وفي (١/١١١و٦/٢٤) قال: وقال ابن أبي مريم. أخبرنا يحيى بن أيوب. وفي (٦/٢٤ و١٤٨) قال: حدثنا مسدد، عن يحيى بن سعيد، وابن ماجة (١٠٩٩) قال: حدثنا محمد بن الصباح، قال: حدثنا هشيم. والترمذي (٢٩٦٠) قال حدثنا أحمد بن منيع قال: حدثنا هشيم. والنسائي في الكبري تحفة الأشراف (٨/١٠٤٠٩) عن هناد، عن يحيى بن أبي زائدة، وعن محمد بن مثنى، عن خالد بن الحارث، عن يعقوب بن إبراهيم الدورقي، عن هشيم.\nستتهم - هشيم، وابن أبي عدي، ويحيى بن سعيد، ويحيى بن أيوب، ويحيى بن أبي زائدة، وخالد - وعن حميد عن أنس، فذكره.\n(*) رواه حماد بن سلمة عن حميد، عن أنس، «أن عمر قال: يا رسول الله، لو صلينا خلف المقام. فنزلت: واتخذوا من مقام إبراهيم مصلى» .","vol":"8","page":621},{"text":"٦٤٥٠ - (خ) المسور بن مخرمة - ﵁ - قال: «لما طُعِنَ عمر جعل يأْلَمُ، فقال له ابنُ عباس وكأنه يُجَزِّعه: يا أمير المؤمنين، ولا كلَّ ذلك، لقد صَحبتَ رسولَ الله - ﷺ-، فأحسنتَ صحبتَهُ، ثم فارقك وهو عنك رَاض، ثم صحبتَ أبا بكر، فأَحسنتَ صحبته، ثم فارقك وهو عنك رَاض، ثم صحبتَ المسلمين، فأحسنتَ صحبتهم، ولئن فارقتهم لتفارقنَّهم وهم عنك راضون، قال: أمَّا ما ذكرتَ من صُحْبة رسولِ الله - ﷺ- ورِضاه فإنما ذلك مَنٌّ مَنَّ [الله] به عليَّ، وأما مَا ذكرتَ من صحبةِ أبي بكر ورضاه، فإنما ذلك مَنٌّ مَنَّ الله به عليَّ، وأما ما ذكرتَ من جَزَعي، فهو ⦗٦٢٣⦘ من أجلك ومن أجل أصحابك، واللهِ لو أن لي طِلاع الأرض ذهبًا لافتديتُ به من عذاب الله قبل أن أراه» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَزَّعَتُ) الرجل: أي نَسَبْتُه إلى الجزع، ويجوز أن يكون: أذهبْتُ عنه الجزع بما تسلِّيه.\n(طِلاعُ الأرض): مِلؤها كأنه قد مَلأها حتى تطلع وتَسيل.\n_________\n(١) ٧ / ٤٢ و٤٣ في فضائل النبي ﷺ، باب مناقب عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال الحافظ المزي: البخاري في فضل عمر (المناقب ٣٥: ١٥) عن الصلت بن محمد عن إسماعيل بن أيوب، عن ابن أبي مليكة، عن المسور بن مخرمة، عن ابن عباس، وقال عقبة، وقال حماد بن زيد. ثنا أيوب، عن ابن أبي مليكة، عن ابن عباس.","vol":"8","page":622},{"text":"٦٤٥١ - (خ م) عبد الله بن عباس - ﵄ - قال: «إني لواقف في قوم يَدْعُون الله لعمر، وقد وُضِع عمرُ على سريره، فتكنَّفه الناس يَدْعُون ويصلُّون قبل أن يُرْفَعَ، وأنا فيهم، فلم يَرُعْني إِلا رجل آخذ بمنكبي - وفي رواية: إذا رجل خلفي قد وَضَع مِرْفَقَه على مَنْكبِي - فإذا عليّ، فترَّحم على عمر، وقال: ما خلَّفت أحدًا أحبّ إليَّ أن ألقى الله بمثل عمله منكَ، وايْمُ الله، إن كنتُ لأظنُّ أن يجعلك الله مع صاحِبيك، لأني كنتُ كثيرًا أسمعُ رسولَ الله - ﷺ- يقول: ذهبتُ أنا وأبو بكر وعمر، ودخلتُ أنا وأبو بكر وعمر، [وخرجتُ أنا وأبو بكر وعمر]، فإِن كنتُ لأرجو- أَو لأظنَّ - أن يجعلَكَ الله معهما» أخرجه البخاري ومسلم (١) .\n⦗٦٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتكنَفَّه) تكنفّت فلانًا: إذا أحطت به وصرت حوله.\n(لم يَرُعْني) إلا وفلان قائم: أي لم أشعر، وإن لم يكن من لفظه، والرَّوْع: الفَزَع، فكأنه فاجأه بغتة من غير مَوعِد ولا معرفة، فراعَهُ ذلك وأفزعه.\n_________\n(١) رواه البخاري ٧ / ٣٣ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وباب مناقب عمر بن الخطاب ﵁، ومسلم رقم (٢٣٨٩) في فضائل الصحابة، باب من فضائل عمر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١١٢) (٨٩٨) قال: حدثنا علي بن إسحاق قال: أخبرنا عبد الله، يعني ابن المبارك. والبخاري (٥/١١) قال: حدثني الوليد بن صالح، قال: حدثنا عيسى بن يونس. وفي (٥/١٤) قال: حدثنا عبدان، قال: أخبرنا عبد الله. ومسلم (٧/١١١) قال: حدثنا سعيد بن عمرو الأشعثي، وأبو الربيع العتكي، وأبو كريب محمد بن العلاء. قال أبو الربيع: حدثنا. وقال الآخران: أخبرنا ابن المبارك. وفي (٧/٢١١) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. وابن ماجة (٩٨) قال: حدثنا علي بن محمد، قال: حدثنا يحيى بن آدم. قال: حدثنا ابن المبارك. والنسائى في الكبرى (الورقة ١٠٧- أ) قال: أخبرني محمد بن آدم، قال: حدثنا ابن المبارك.\nكلاهما - ابن المبارك، وعيسى - عن عمر بن سعيد بن أبي حسين، عن ابن أبي مليكة، قال: سمعت ابن عباس. فذكره.","vol":"8","page":623},{"text":"٦٤٥٢ - (خ) أسلم - مولى عمر - ﵀ - قال: «سألني ابنُ عمر عن بعض شأنه؟ - يعني: عمرَ - فأخبرتُه، فقال: ما رأيتُ [أحدًا] قَطُّ بعد رسول الله - ﷺ- من حين قُبض كان أجدَّ وأجودَ (١)، حتى انتهى: من عمر» أخرجه البخاري (٢) .\n_________\n(١) من الاجتهاد والجود، أي: لم يكن أحد أجد من عمر في الأمور، ولا أجود بالأموال، والحديث محمول على وقت مخصوص، وهو مدة خلافته ليخرج النبي ﷺ وأبو بكر من ذلك.\n(٢) ٧ / ٤٠ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٤) قال:حدثنا يحيى بن سليمان، قال:حدثني ابن وهب،قال: حدثني عمر - هو ابن محمد- أن زيد بن أسلم حدثه، عن أبيه فذكره.","vol":"8","page":624},{"text":"٦٤٥٣ - (ط) يحيى بن سعيد «أن عمرَ - ﵁ - كان يحمل في العام الواحد على أربعين ألف بعير، يحملُ الرجل إلى الشام على بعير (١) والرجلين إلى العراق على بعير (٢) فجاء رجل من أهل العراق، فقال: احملني ⦗٦٢٥⦘ وسُحَيمًا، فقال له عمر: أنْشُدُكَ الله، أسحيم زِقّ؟ قال: نعم (٣)» أخرجه الموطأ (٤) .\n_________\n(١) لكثرة العدو بها، وأنها أكثر الجهات جهادًا ورباطًا.\n(٢) لقلة العدو.\n(٣) قال الباجي: أراد الرجل التحيل على عمر ليوهمه أن له رفيقًا يسمى سحيمًا فيدفع إليه ما يحمل رجلين فينفرد هو به، وكان عمر ﵁ يصيب المعنى بظنه فلا يكاد يخطئه فسبق إلى ظنه أن سحيمًا الذي ذكره هو الزق.\n(٤) ٢ / ٤٦٤ في الجهاد، باب ما يكره من الشيء يجعل في سبيل الله، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٠٢٥) قال: عن يحيى بن سعيد، به.","vol":"8","page":624},{"text":"٦٤٥٤ - (خ) عبد الله بن هشام - ﵁ - قال: «كُنَّا مع النبيِّ - ﷺ- وهو آخذ بيدِ عمرَ بن الخطاب»، لم يزد على هذا القدر. أخرجه البخاري هكذا طرفًا، وأخرجه بطوله (١)، وقد ذُكِرَ في «كتاب فضائل النبي - ﷺ-» .\n_________\n(١) رواه البخاري ٧ / ٤٣ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ﵁، وفي الاستئذان، باب المصافحة، وفي الأيمان والنذور، باب كيف كانت يمين النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه وفيه: «الآن يا عمر» .","vol":"8","page":625},{"text":"<span data-type=\"title\" id=toc-1402>وهذه أحاديث جاءت مشتركة بين أبي بكر وعمر ﵄</span>\n٦٤٥٥ - (خ م ت) أبو هريرة - ﵁ -[قال]: قال رسولُ الله - ﷺ-: «بينما راع في غنمه، عدا الذئبُ، فأخذ منها شاة، فطلبها حتى استنقذها منه، فالتفت إليه الذئب، فقال [له]: مَنْ لها يومَ السَّبُع يوم ليس لها راعٍ غيري؟ فقال الناسُ: سبحان الله! فقال رسولُ الله ⦗٦٢٦⦘ ﷺ-: فإني أُومِنُ بهِ، وأبو بكر وعمرُ، وما ثَمَّ أبو بكر وعمر» . كذا عند البخاري.\nوعند مسلم: أن أبا هريرة قال: قال رسولُ الله - ﷺ-: «بينما رَجُل يَسُوقُ بَقَرَة قد حَمَلَ عَليها، التَفَتَتْ إليه [البقرةُ]، فقالتْ: إني لم أُخْلَقْ لهذا، ولكني خُلِقْتُ لِلْحَرْثِ، فقال الناس: سبحان الله! تَعجُّبًا وفَزَعًا أَبَقَرَة تَكَلَّمُ؟ فقال رسولُ الله - ﷺ-: فَإني أُومِن به، وأبو بكر وعمرُ»\nقال أبو هريرة: وقال رسولُ الله - ﷺ-: «بينما راعٍ في غنمه، عدا عليه الذئب، فأخذ منها شاة، فطلبه الراعي، حتى استنقذها منه ...» . وذكر الحديث بنحو ما تقدَّم، وليس فيه عنده «وما ثمَّ أبو بكر وعمر» .\nوفي رواية لهما قال: صلَّى رسولُ الله - ﷺ- صلاةَ الصبح، ثم أقْبَلَ على الناس، فقال: بينا رَجُل يَسُوقُ بَقَرَة، إذْ رَكِبَها فضربها، فقالت: إنا لم نُخْلَقْ لهذا، إنا خُلقنا للحرث، فقال الناس: سبحان الله! بقرة تَكَلَّمُ؟ فقال: إني أُومِنْ بهذا أنا وأبو بكر وعمر، وما هما ثَمَّ، ثُمَّ ذكر باقي الحديث في الشاة والذئب بنحو ما تقدَّم إلى قوله: «فإني أُومِنُ بهذا أَنا وأبو بكر وعمر، وهما ثَمَّ» لفظ الحديث للبخاري.\nوفي أخرى لهما في قصة الشاة والبقرة بمثل الرواية التي قبلها.\nوأخرج الترمذي الرواية الأولى والثالثة، وقال في أولهما: «بينما رَجُل ⦗٦٢٧⦘ راكب بَقَرَة، إذ قالت: لَم أُخْلَقْ لهذا ... الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عدا عليه): اعتدى وتجاوز في ظلمه.\n(يوم السَّبُّع) قال ابن الأعرابي: السبْع، بسكون الباء: الموضع الذي يحبس الناس فيه يوم القيامة، أراد: من لها يوم القيامة؟ وهذا [التأويل] يَفْسُدُ بقول الذئب: «يوم لا راعي لها غيري» والذئب لا يكون لها راعيًا يوم القيامة، وقيل: السَّبْع: الشدة والذُّعر، يقال: سَبَعْتُ الأسد: إذا ذعرته، والمعنى: من لها يوم الفزع؟ وقيل: مَن لها عند الفتن حين يتركها الناس هملًا لا راعيَ لها، نُهبةً للذئاب والسباع؟ فجعل السَّبُع لها راعيًا، إذ هو منفرد بها [ويكون حينئذ بضم الباء]، وهذا إنذار بما يكون من الشدائد والفتن التي يهمل الناس فيها أنعامهم ومواشيهم فتستمكن منها السباع بلا مانع.\n_________\n(١) رواه البخاري ٧ / ٤٢ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ﵁، وباب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وفي الحرث والزراعة، باب استعمال البقر للحراثة، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٢٣٨٨) في فضائل الصحابة، باب من فضائل أبي بكر الصديق ﵁، والترمذي رقم (٣٦٨١) و(٣٦٩٦) في المناقب، باب مناقب أبي بكر، وباب مناقب عمر بن الخطاب ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٥) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث، قال: حدثنا عقيل. ومسلم (٧/١١٠و١١١) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح، وحرملة بن يحيى قالا: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا عبد الملك بن شعب بن الليث، قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد. والنسائي في فضائل الصحابة (١٣) قال: أخبرنا سليمان بن داود، عن ابن وهب. قال: أخبرني يونس.\nكلاهما - عقيل بن خالد، ويونس بن يزيد - عن ابن شهاب، قال: حدثني سعيد بن المسيب، أبو سلمة بن عبد الرحمن، فذكراه.\n(*) أخرجه الحميدي (١٠٥٤) قال: حدثنا سفيان. قال: حدثنا أبو الزناد. قال: أخبرني الأعرج. وفي (١٠٥٥) قال: حدثنا سفيان. قال: حدثنا مسعر، عن سعد بن إبراهيم. وأحمد (٢/٢٤٥) قال: حدثنا سفيان، عن أبي الزناد، عن الأعرج. وفي (٢/٣٨٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سعيد بن إبراهيم. وفي (٢/٥٠٢) قال: حدثنا يزيد. قال: أخبرنا محمد. والبخاري (٣/١٣٦) قال: حدثنا: محمد بن بشار. قال: حدثنا غندر قال: حدثنا شعبة. عن سعد بن إبراهيم. وفي (٤/٢١٢) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. قال: حدثنا أبو الزناد، عن الأعرج. (ح) وحدثنا علي. قال: حدثنا سفيان، عن مسعر، عن سعيد بن إبراهيم. وفي (٥/٦) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. وفي (الأدب المفرد) (٩٠٢) قال: حدثنا يحيى بن صالح المصري، عن إسحاق بن يحيى الكلبي. قال: حدثنا الزهري. ومسلم (٧/١١١) قال: حدثنا محمد بن عباد. قال: حدثنا سفيان بن عُيينة. (ح) وحدثني محمد بن رافع. قال: حدثنا أبو داود الحفري، عن سفيان.\nكلاهما عن أبي الزناد، عن الأعرج. (ح) وحدثناه محمد بن المثنى، وابن بشار. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثنا محمد بن عباد. قال: حدثنا سفيان بن عيينة، عن مِسْعر. كلاهما عن سعد بن إبراهيم، والترمذي (٣٦٧٧ و٣٦٩٥) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أنبأنا شعبة، عن سعد بن إبراهيم، وفي (٣٦٧٧ و٣٦٩٥) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شُعبة، عن سعد بن إبراهيم. والنسائي في فضائل الصحابة (١٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا أبو داود الحفري عُمر بن سعد. قال: حدثنا سفيان، عن أبي الزناد، عن عبد الرحمن الأعرج، وفي (١١) قال: أخبرنا هارون بن محمد بن بكار بن بلال، عن محمد بن عيسى، وهو ابن القاسم بن سميع، قال: حدثنا عُبيد الله بن عُمر، عن الزهري.\nأربعتهم - عبد الرحمن الأعرج، وسعد بن إبراهيم، والزهري، ومحمد بن عمرو - عن أبي سلمة بن عبد الرحمن، عن أبي هريرة، فذكره. وليس فيه - سعيد بن المسيب.\n(*) وأخرجه النسائي في فضائل الصحابة (١٢) قال: أخبرنا الربيع بن سليمان. قال: حدثنا شُعيب بن الليث، عن أبيه، عن عُقيل، عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة، فذكره. ليس فيه: (أبو سلمة بن عبد الرحمن) .\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"8","page":625},{"text":"٦٤٥٦ - (د ت) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «إن أهل الدرجات العُلَى لَيَرَاهم مَنْ تَحْتَهُمْ، كما تَرَوْنَ النَّجْمَ ⦗٦٢٨⦘ الطالع في أُفُقِ السماء، وإِن أبا بكر وعمر منهم، وأَنْعَمَا» . أخرجه أبو داود والترمذي.\nولفظ أبي داود: «إن الرجل من أَهْلِ عِلِّيِّينَ لَيُشْرِفُ على أهل الجنَّة، فَتُضِيءُ الجنَّةُ لوجهه، كأنه كوكب دُرِّيّ، قال - وهكذا جاء في الحديث «دُرِّيّ» مرفوع الدال لا يُهمز، وإن أبا بكر وعمر منهم، وأَنعَما» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وأنعما): أنعم فلان النظر في الأمر: إذا بالغ في تَدَبُّره، والتفكُّر فيه، وأحسن فلان إليَّ وأنعم، أي: أفضل [وزاد] في الإحسان، وكذلك هنا، أي: هما منهم، وزادا في هذا الأمر، وتناهيا فيه إلى غايته.\n(الكوكب الدُّريُّ) هو الكبير المضيء، كأنه نُسِب إلى الدُّرِّ، تشبيهًا بها.\n_________\n(١) رواه أبو داود رقم (٣٩٨٧) في الحروف والقراءات، والترمذي رقم (٣٦٥٩) في المناقب، باب مناقب أبي بكر الصديق ﵁، وفي سنده عطية العوفي وهو صدوق يخطئ كثيرًا ويدلس، وقال الترمذي: هذا حديث حسن، وقد روي من غير وجه عن عطية عن أبي سعيد وذكره الهيثمي في \" مجمع الزوائد \" من حديث أبي هريرة عن النبي ﷺ قال: \" إن الرجل من أهل عليين يشرف على أهل الجنة كأنه كوكب دري، وإن أبا بكر وعمر منهما وأنعما \"، وقال الهيثمي: رواه الطبراني في \" الأوسط \" ورجاله رجال الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الحميدي (٧٥٥) قال: حدثنا سُفيان، قال: حدثنا مالك بن مِغْوَل، وأحمد (٣/٢٧) قال: حدثنا ابن نُمير. قال: حدثنا الأعمش. وفي (٣/٥٠) قال: حدثنا محمد بن عُبيد، قال: حدثنا إسماعيل - يعني ابن أبي خالد -. وفي (٣/٦١) قال: حدثنا يحيى بن زكريا بن أبي زائدة، قال: فقال إسماعيل بن أبي خالد، وهو جالس مع مُجالد على الطنفسة. وفي (٣/٧٢) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن الأعمش، وفي (٣/٩٣) قال: حدثنا ابن فضيل، قال: حدثنا سالم - يعني ابن أبي حفصة-، والأعمش، وعبد الله بن صهبان، وكثير النوّاء، وابن أبي ليلى. وفي (٣/٩٨) قال: حدثنا وكيع، عن الأعمش. وعبد بن حميد (٨٨٧) قال: حدثنا محمد بن عبيد، قال: حدثنا إسماعيل بن أبي خالد، وسالم المُرادي. وأبو داود (٣٩٨٧) قال: حدثنا يحيى بن الفضل، قال: حدثنا وُهَيب - يعني ابن عمرو النمري - قال: أخبرنا هارون، قال: أخبرني أبان بن تغلب. وابن ماجة (٩٦) قال: حدثنا علي بن محمد، وعمرو بن عبد الله، قالا: حدثنا وكيع، قال: حدثنا الأعمش. والترمذي (٣٦٥٨) قال: حدثنا قُتيبة، قال: حدثنا محمد بن فُضيل، عن سالم بن أبي حفصة، والأعمش، وعبد الله بن صُهبان، وابن أبي ليلى، وكثير النواء.\nتسعتهم - مالك بن مِغْول، والأعمش، وابن أبي خالد، وسالم بن أبي حفصة، وابن صُهبان، وكثير، وابن أبي ليلى، وسالم المُرادي، وأبان - عن عطية العَوفي، فذكره.\nقلت: في إسناده عطية العوفي.","vol":"8","page":627},{"text":"٦٤٥٧ - (ت) حذيفة بن اليمان - ﵁ - قال: قال رسولُ الله - ﷺ-: «إني لا أدري ما بقائي فيكم؟ فاقتدُوا باللَّذَيْنِ من بعدي: أبي بكر ⦗٦٢٩⦘ وعمرَ» أخرجه الترمذي.\nوفي رواية: «وأشار إلى أبي بكر وعمر» (١) .\n_________\n(١) رواه الترمذي رقم (٣٦٦٣) و(٣٦٦٤) في المناقب، باب مناقب أبي بكر ﵁، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن صحيح: تقدم تخريجه.","vol":"8","page":628},{"text":"٦٤٥٨ - (ت) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال لأبي بكر وعمر: «هذان سَيِّدا كُهُولَ أهْلِ الجنة من الأوَّلين والآخرين، إلا النبيين والمرسَلين» أَخرجه الترمذي.\nمثله، وزاد: قال عَليٌّ: قال لي: «لا تخبرهما يا عَليُّ» أخرجه الترمذي (١) .\n_________\n(١) رواه الترمذي رقم (٣٦٦٦) في المناقب، باب مناقب أبي بكر ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه، ورواه الترمذي أيضًا رقم (٣٦٦٥) و(٣٦٦٧) في المناقب، باب مناقب أبي بكر الصديق ﵁ من حديث علي ﵁، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٦٤) قال: حدثنا الحسن بن الصباح البزار. قال: حدثنا محمد بن كثير المصيصي، عن الأوزاعي، عن قتادة فذكره.\nقلت: له شاهد من حديث علي عند الترمذي (٣٦٦٥ و٣٦٦٧) .","vol":"8","page":629},{"text":"٦٤٥٩ - (ت) أنس بن مالك - ﵁ - «أنَّ رسولَ الله - ﷺ- كان يخرج على أصحابه من المهاجرين والأنصار، فلا يرفع طَرْفَهُ أوَّلًا إلا إلى أبي بكر وعمر، كانا ينظران إليه، وينظر إليهما، وَيَتَبَسَّمانِ إليه، وَيَتَبَسَّمُ إليهما خاصة، وإلى سائر أصحابه عامَّة» .\nأخرجه الترمذي، وفي حديثه «فلا يرفع إليه أحد منهم بَصَرَهُ إلا أبو بكر وعمر ... الحديث» وآخره «وَيَتَبَسَّمُ إليهما» (١) .\n_________\n(١) رقم (٣٦٦٩) في المناقب، باب مناقب أبي بكر الصديق ﵁، وإسناده حسن، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث الحكم بن عطية، وقد تكلم بعضهم في الحكم بن عطية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٥٠)، وعبد بن حميد (١٢٩٨)، والترمذي (٣٦٦٨) قال: ثنا محمود بن غيلان.\nثلاثتهم - أحمد، وعبد، ومحمود - قالوا: ثنا سليمان بن داود، قال: حدثنا الحكم بن عطية، عن ثابت، فذكره.\nقلت: الحكم بن عطية مختلف فيه.","vol":"8","page":629},{"text":"٦٤٦٠ - (ت) عبد الله بن عمر - ﵄ - «أن رسولَ الله - ﷺ- خرج ذات يوم، فدخل المسجد، وأبو بكر وعمر، أحدُهما عن يمينه، والآخَر عن شماله، وهو آخذ بأيديهما، وقال: هكذا نُبْعَثُ يوم القيامة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٧٠) في المناقب، باب مناقب أبي بكر الصديق ﵁ من حديث سعيد بن مسلمة عن إسماعيل بن أمية عن نافع عن ابن عمر، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، وسعيد بن مسلمة ليس عندهم بالقوي، وقد روي هذا الحديث أيضًا من غير هذا الوجه عن نافع عن ابن عمر. أقول: وروي هذا الحديث من حديث أبي هريرة، ذكره الهيثمي في \" المجمع \" ونسبه للطبراني في \" الأوسط \" وقال: وفيه خالد بن يزيد العمري وهو كذاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (٩٩) قال: حدثنا علي بن ميمون الرقي. والترمذي (٣٦٦٩) قال: حدثنا عمر بن إسماعيل بن مجالد.\nكلاهما - علي، وعمر - قالا: حدثنا سعيد بن مسلمة، عن إسماعيل بن أمية، عن نافع، فذكره.\n(*) قال الترمذي: غريب، وسعيد بن مسلمة ليس عندي بالقوي. تحفة الأشراف (٦/٧٤٩٩) .","vol":"8","page":630},{"text":"٦٤٦١ - (ت) عبد الله بن حنطب - ﵁ - قال: «رأى رسولُ الله - ﷺ- أبا بكر وعمر، فقال: هذان السمعُ والبصرُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٧٢) في المناقب، باب مناقب أبي بكر الصديق ﵁ مرسلًا، فإن عبد الله بن حنطب لم يدرك رسول الله ﷺ، لكن للحديث شاهد عند الطبراني من حديث عبد الله بن عمرو، ذكره الهيثمي في \" مجمع الزوائد \" وقال: وفيه محمد مولى بني هاشم، ولم أعرفه، وبقية رجاله ثقات، ولذلك قال الترمذي: وفي الباب عن عبد الله بن عمرو، ورواه الحاكم ٣ / ٦٩ وصححه، وتعقبه الذهبي فقال: حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع:\nقال الحافظ المزي: الترمذي في المناقب (٤٠) عن قتيبة، عن ابن أبي فديك، عن عبد العزيز بن المطلب عن أبيه عن جده به، وقال: مرسل - عبد الله بن حنطب لم يدرك النبي -ﷺ- رواه أبو الربيع الحارثي، عن ابن أبي فديك عن عبد العزيز عن أبيه عن جده، ورواه علي بن مسلم الطوسي، ويوسف بن يعقوب الصفار، عن ابن أبي فديك، قال: حدثني غير واحد منهم - فذكر بعضهم - عن عبد العزيز بن عبد الله بن حنطب، عن أبيه، عن جده - التحفة (٤/٣١٤) .","vol":"8","page":630},{"text":"٦٤٦٢ - (ت) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «ما من نبي إلا له وزيران من أهل السماء، ووزيران من أهل الأرض، فأما وزيرايَ من أهل السماء، فجبريل وميكائيل، وأما وزيرايَ ⦗٦٣١⦘ من أهل الأرض، فأبو بكر وعمر» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٨٠) في المناقب، باب مناقب أبي بكر الصديق ﵁، وإسناده ضعيف، وذكره الهيثمي في \" المجمع \" من حديث ابن عباس ونسبه للطبراني والبزار، وفي سند الطبراني محمد بن مجيب الثقفي وهو كذاب، وفي سند البزار عبد الرحمن بن مالك بن المغول، وهو كذاب، ورواه أبو نعيم في \" الحلية \" ٨ / ١٦٠ والخطيب في \" تاريخه \" ٣ / ٢٩٨، وفي سندهما محمد بن مجيب الثقفي، وهو كذاب، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٦٨٠) قال: ثنا أبو سعيد الأشج، قال: ثنا تليد بن سليمان، عن أبي الجحاف، عن عطية، فذكره.\nقلت: عطية تقدم الكلام فيه آنفا.","vol":"8","page":630},{"text":"٦٤٦٣ - (ت) عبد الله بن مسعود - ﵁ - أن رسولَ الله - ﷺ- قال: «يَطّلِعُ عليكم رجل من أهل الجنة، فاطَّلع أبو بكر، ثم قال: يطَّلع عليكم رجل من أهل الجنة، فاطَّلع عمر» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٩٥) في المناقب، باب مناقب عمر بن الخطاب ﵁، وقال الترمذي: هذا حديث غريب، ورواه الحاكم في \" المستدرك \" ٣ / ٧٣ مقتصرًا على ذكر أبي بكر، وصححه ووافقه الذهبي، كما رواه أحمد في \" المسند \" ٣ / ٣٥٦ و٣٨٠ من حديث جابر، وفيه ذكر أبي بكر وعمر وعلي، وكذا رواه الطبراني في \" الأوسط \" والبزار. أقول: وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٩٤) قال: حدثنا محمد بن حُميد، قال: حدثنا عبد الله بن عبد القدوس، قال: حدثنا الأعمش، عن عمرو بن مرة، عن عبد الله بن سلمة، عن عبيدة السلماني، فذكره.","vol":"8","page":631},{"text":"٦٤٦٤ - (خ د) محمد بن الحنفية - ﵀ - قال: «قلتُ لأبي: أيُّ الناس خَيْر بعد رسولِ الله - ﷺ-؟ قال: أبو بكر، قلتُ: ثُمَّ مَن؟ قال: عمر، وخشيتُ أن أقول: ثم مَن؟ فيقول: عثمان، قلتُ: ثم أنتَ؟ قال: ما أنا إلا رَجُل من المسلمين» أخرجه البخاري وأبو داود (١) .\n_________\n(١) رواه البخاري ٧ / ٢٦ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، وأبو داود رقم (٤٦٢٩) في السنة، باب في التفضيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nقال الحافظ المزي: البخاري في فضل أبي بكر (المناقب ٢٤:١٠)، وأبو داود في السنة (٨:٣) جميعا عن محمد بن كثير، عن سفيان، عن جامع بن أبي شداد، عن منذر أبي يعلى الثوري، عن محمد بن الحنفية، فذكره.","vol":"8","page":631},{"text":"٦٤٦٥ - (ت) عبد الله بن عمر - ﵄ - قال: قال رسول الله ⦗٦٣٢⦘ ﷺ-: «أَنا أولُ مَنْ تَنْشَقُّ عنه الأرضُ يوم القيامة، ثم أبو بكر، ثم عمر، فنأتي البقيعَ فيُحشرون معي، ثم ننتظرُ أهل مَكَّةَ، حتى نحشر بين أهل الحرمين» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٩٣) في المناقب، باب مناقب عمر بن الخطاب ﵁، وفي سنده عاصم بن عمر ابن حفص بن عاصم بن عمر بن الخطاب، وهو ضعيف، ورواه الحاكم ٣ / ٦٨ وصححه، وتعقبه الذهبي وقال: عاصم ضعفوه، وقال الترمذي: هذا حديث حسن غريب، وعاصم بن عمر العمري ليس بالحافظ عندي وعند أهل الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٦٩٢) قال: ثنا سلمة بن شبيب، قال: ثنا عبد الله بن نافع الصائغ، قال: ثنا عاصم بن عمر العمري، عن عبد الله بن دينار، فذكره.\nقال الترمذي: حسن غريب، وعاصم بن عمر العمري ليس بالحافظ عندي وعند أهل الحديث.","vol":"8","page":631},{"text":"٦٤٦٦ - () عائشة - ﵂ - قالت: «بينا رأسُ رسولِ الله - ﷺ- في حَجري في ليلة ضاحية، إذْ قلتُ: يا رسولَ الله، هل يكون لأحد من الحسنات عَدَدُ نجوم السَّماء؟ قال: نعم، عمر، قلتُ: فأين حسناتُ أبي بكر؟ قال: إنما جميع حسناتُ عمر كحسنة واحدة من حسنات أبي بكر» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ورواه الخطيب في \" تاريخ بغداد \" ٧ / ١٣٥ في ترجمة برية بن محمد بن أبي القاسم البيع بسنده إلى عائشة، وقال: حديث برية عن إسماعيل بن محمد الصفار أحاديث باطلة موضوعة، ونقل السيوطي في \" اللآلئ المصنوعة \" ١ / ٣٠٤ عن الخطيب أنه قال: حديث موضوع، وأقره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، وقد أخرجه الخطيب في تاريخه (٧/١٣٥) وقال: موضوع، وانظر اللآليء المصنوعة (١/٣٠٤) .","vol":"8","page":632},{"text":"<span data-type=\"title\" id=toc-1403>عُثْمَان بن عَفَّان ﵁</span>\n٦٤٦٧ - (م) سعيد بن العاص - ﵁ - أن عثمانَ وعائشةَ حدّثاه «أنَّ أبا بكر الصِّدِّيق استأذن على رسولِ الله - ﷺ- وهو مضطجع ⦗٦٣٣⦘ على فراشِه، لابس مِرْطَ عائشة، فأَذِنَ لأبي بكر وهو كذلك، فقضى إِليه حاجتَه ثم انصرف، ثم استأذن عمرُ، فأذِن له وهو على تلك الحال، فقضى إليه حاجته ثم انصرف، قال عثمانُ: ثم استأذْنتُ عليه، فجلس وقال لعائشة: اجمعي عَلَيْكِ ثِيابَكِ، قال: فقضيتُ إليه حاجتي، ثم انصرفتُ، فقالت عائشةُ: يا رسولَ الله، ما لي لَمْ أَركَ فَزِعتَ لأبي بكر وعمر، كما فَزِعْتَ لعثمان؟ فقال: إن عثمان رَجُل حَييّ، وإني خَشيتُ إنْ أذِنتُ له على تلك الحال: أن لا يَبْلُغَ إِليَّ في حاجته» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِرط): الكساء من الخزِّ والصوف يُؤتَزر به.\n(فزعت) لمجيء فلان، أي: تأهَّبتُ له متحوِّلًا من حال إلى حال، يقال: فزع من نومه: إذا استيقظ، فانتقل من حال النوم إلى حال اليقظة.\n_________\n(١) في فضائل الصحابة، باب من فضائل عثمان بن عفان ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٧١) (٥١٤) و(٦/١٥٥) قال: حدثنا حجاج، قال: حدثنا ليث، قال: حدثني عُقيل. وفي (١/٧١) (٥١٥) قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. والبخاري في الأدب المفرد (٦٠٠) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا إبراهيم بن سعد، عن صالح. ومسلم (٧/١١٧) قال: حدثنا عبد الملك بن شعيب بن الليث بن سعد، قال: حدثني أبي، عن جدي، قال: حدثني عُقيل بن خالد. (ح) وحدثناه عمرو الناقد، والحسن بن علي الحلواني، وعبد بن حميد، كلهم عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح بن كيسان.\nكلاهما - عُقيل، وصالح - عن ابن شهاب، قال: أخبرني يحيى بن سعيد بن العاص، أن سعيد بن العاص، أخبره، فذكره.\n(*) أخرجه أحمد (٦/١٥٥) قال: حدثنا عثمان بن عمر. قال: أخبرنا ابن أبي ذئب. وفي (٦/١٦٧) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر.\nكلاهما - ابن أبي ذئب، ومعمر- عن الزهري، عن يحيى بن سعيد بن العاص، عن عائشة، فذكرته. وفي رواية ابن أبي ذئب: يحيى بن سعيد بن العاص، عن أبيه، عن عائشة.","vol":"8","page":632},{"text":"٦٤٦٨ - (م) عائشة - ﵂ - قالت: «كان رسولُ الله - ﷺ- مُضْطَجِعًا في بيته، كاشفًا عن فخذيه - أو ساقيه - فاستأذن أبو بكر، فأذن له وهو على تلك الحال، فتحدَّث، ثُمَّ استأذن عُمر، فأذن له وهو كذلك، فتحدَّث، ثم استأذن عثمان، فجلس رسولُ الله - ﷺ- وسَوَّى ثيابه، قال ⦗٦٣٤⦘ محمد - يعني ابن أبي حَرْملةَ - ولا أقول ذلك في يوم واحد، فدخل فتحدَّث، فلما خرج قالت عائشة: دخل أبو بكر، فلم تَهِشَّ ولم تُبالِهِ، ثم دخل عمر، فلم تَهِشَّ له ولم تباله، ثم دخل عثمان، فجلسْتَ وسوّيتَ ثيابكَ؟ فقال: ألا أستَحيي ممن تستَحي منه الملائكة» أخرجه مسلم (١) .\nوقد جعل الحميديُّ هذا الحديث والذي قبله حديثًا واحدًا، وقال: ومنهم من أخرج الرواية الأولى في مسند عثمان.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَشَّ) لهذا الأمر، واهتش: إذا ضحك له وفرح به.\n(لم تُباله) أي: لم تحتشم له وتتأهَّب لحضوره.\n_________\n(١) في فضائل الصحابة، باب من فضائل عثمان بن عفان ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الأدب المفرد (٦٠٣) قال: حدثنا أبو الربيع. ومسلم (٧/١١٦) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب وقتيبة وابن حجر.\nخمستهم - أبو الربيع، ويحيى بن يحيى، ويحيى بن أيوب، وقُتيبة، وابن حُجر- عن إسماعيل بن جعفر. قال: حدثني محمد بن أبي حرملة، عن عطاء وسليمان ابني يسار وأبي سلمة بن عبد الرحمن، فذكروه.","vol":"8","page":633},{"text":"٦٤٦٩ - (خ ت) عثمان بن عبد الله بن موهب - ﵀ - قال: «جاء رجل من أهل مِصْرَ يريد حجَّ البيت، فرأى قومًا جلوسًا، فقال: مَنْ هؤلاء القوم؟ قالوا: هؤلاء قريش، قال: فَمَنِ الشيخُ منهم؟ قالوا: عبد الله بنُ عمر، قال: يا ابنَ عمر، إني سائلك عن شيء، فحدِّثْني: هَلْ تعلم أن عثمان فَرَّ يومَ أُحد؟ قال: نعم، قال: هَلْ تعلم أنَّهُ تغيَّبَ عن بَدْر ولم يشهدْ؟ قال: نعم، قال: [هل] تعلم أنه تغيَّب عن بيعة الرِّضوان فلم يشهدها؟ قال: نعم، قال: الله أكبر، قال ابنُ عمر: تعالَ أُبَيِّنْ لك، أمَّا فِرَارُهُ يومَ ⦗٦٣٥⦘ أُحد، فأشهدُ أنَّ الله عفا عنه [وغفر له]، وأما تَغَيُّبُهُ عن بدر، فإنه كان تحته رُقيِّةُ بنتُ رسولِ الله - ﷺ-، وكانت مريضة، فقال له رسولُ الله - ﷺ-: إن لكَ أَجْرَ رَجُل مِمَّن شهد بدرًا وسهمَه، وأما تَغَيُّبُهُ عن بَيْعَةِ الرضوان، فلو كان أحَد أعزَّ ببطنِ مكة من عثمان لبعثه، فبعثَ رسولُ الله - ﷺ- عثمان، وكانت بيعةُ الرضوان بعدما ذهب عثمان إلى مكةَ، فقالَ رسولُ الله - ﷺ- بيده اليمنى: هذه يَدُ عثمان، فضرب بها على يده، وقال: هذه لعثمان، ثم قال ابن عمر: اذهب بها الآن معك» . أخرجه البخاري والترمذي - وزاد الترمذي بعد قوله: «فأشهدُ أنَّ الله عفا عنه» قال: «وغَفَرَ له» (١) .\nوزاد رزين، وتلا ﴿إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ التَقَى الجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبعْضِ مَا كَسَبُوا وَلَقَدْ عَفَا الله عَنْهُمْ﴾ [آل عمران: ١٥٥] .\n_________\n(١) رواه البخاري ٧ / ٤٨ و٤٩ في فضائل أصحاب النبي ﷺ، باب مناقب عثمان بن عفان ﵁، وفي الجهاد، باب إذا بعث الإمام رسولًا في حاجة أو أمر بالمقام هل يسهم له؟، وفي المغازي، باب قول الله تعالى: ﴿إن الذين تولوا منكم يوم التقى الجمعان﴾، والترمذي رقم (٣٧٠٩) في المناقب، باب مناقب عثمان بن عفان ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٠١) (٥٧٧٢) قال: حدثنا عفان، قال: حدثنا أبو عوانة وفي (٢/١٢٠) (٦٠١١) قال: حدثنا هاشم، قال: حدثنا أبو معاوية يعني شيبان. والبخاري (٤/١٠٨و٥/١٨) قال: حدثني موسى بن إسماعيل، قال: حدثنا أبو عوانة. وفي (٥/١٢٥) قال: حدثنا عبدان، قال: أخبرنا أبو حمزة. والترمذي (٣٧٠٦) قال: حدثنا صالح بن عبد الله، قال: حدثنا أبو عوانة.\nثلاثتهم - أبو عوانة، وأبو معاوية، وأبو حمزة - عن عثمان بن عبد الله بن موهب، فذكره.","vol":"8","page":634},{"text":"٦٤٧٠ - (ت) عبد الرحمن بن سمرة (١) - ﵄ - قال: «جاء ⦗٦٣٦⦘\n\nعثمانُ إلى النبيِّ - ﷺ- بألفِ دِينار - قال الحسن بن واقع في موضع آخر من كتابي: في كُمِّه - حين جَهَّزَ جيشَ العُسْرة، فنثرها في حَجْره.\nقال عبد الرحمن: فرأيتُ النبيَّ - ﷺ- يُقلِّبها في حَجره، ويقول: ما ضَرَّ عثمانَ ما عمل بعد اليوم - مرتين» أخرجه الترمذي (٢) .\n_________\n(١) في الأصل: عبد الله بن سمرة، والتصحيح من الترمذي وكتب الرجال.\n(٢) في المناقب، باب مناقب عثمان بن عفان ﵁، ورواه أيضًا أحمد في \" المسند \" ٣ / ٦٣، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٦٣) قال: حدثنا هارون بن معروف (قال عبد الله بن أحمد) وسمعته أنا من هارون بن معروف. والترمذي (٣٧٠١) قال: حدثنا محمد بن إسماعيل، قال: أخبرنا الحسن بن واقع الرملي.\nكلاهما - هارون والحسن - عن ضمرة، قال: حدثنا عبد الله بن شوذب، عن عبد الله بن القاسم، عن كثير مولى عبد الرحمن بن سمرة، فذكره.","vol":"8","page":635},{"text":"٦٤٧١ - (ت) عبد الرحمن بن خباب - ﵁ - قال: «شهدتُ رسولَ الله - ﷺ- وهو يَحُثُّ على تجهيز جيش العسرة، فقام عثمانُ بنُ عفان، فقال: يا رسولَ الله، عليَّ مائةُ بعير بأحْلاسِها وأقْتَابها في سبيل الله، ثم حضَّ على الجيش، فقام عثمانُ فقال: يا رسولَ الله، عليَّ مائتا بعير بأحلاسها وأقتابها في سبيل الله، ثم حضَّ على الجيش، فقام عثمان بن عفان، فقال: عليَّ ثلاثمائة بعير بأحلاسها وأقتابها في سبيل الله، فأنا رأيتُ رسولَ الله - ﷺ- ينزل عن المنبر، وهو يقول: ما على عثمان ما فعل بعد هذه، ما على عثمان ما عمل بعد هذه؟» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأحلاس): الأكسية التي تكون على ظهور الإبل تحت الرِّحال ⦗٦٣٧⦘ والأقتاب، واحدها: حِلس.\n_________\n(١) رقم (٣٧٠١) في المناقب، باب مناقب عثمان بن عفان ﵁، وفي سنده مجهول، وقال الترمذي: هذا حديث غريب من هذا الوجه، وفي الباب عن عبد الرحمن بن سمرة - يعني الحديث الذي قبله -. أقول: فهو شاهد له بالمعنى، وهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٣١١) قال: حدثنا سليمان بن داود، والترمذي (٣٧٠) قال: حدثنا محمد بن بشار. قال: حدثنا أبو داود، وعبد الله بن أحمد في زياداته على مسند أبيه (٤/٧٥) قال: حدثني أبو موسى العنزي، قال: حدثنا عبد الصمد بن عبد الوراث.\nكلاهما - سليمان بن داود أبو داود الطيالسي، وعبد الصمد - عن السكن عن المغيرة، قال: حدثني الوليد بن أبي هشام، عن فرقد أبي طلحة، فذكره.\n(*) أخرجه عبد الله بن أحمد (٤/٧٥) قال: حدثني أبو موسى العنزي. قال: حدثنا عثمان بن عمر. قال: حدثنا سكن بن المهغيرة، قال: حدثنا الوليد بن هشام، وطلحة، عن عبد الرحمن بن خباب السلمى، فذكره الحديث.","vol":"8","page":636},{"text":"٦٤٧٢ - (ت) طلحة بن عبيد الله - ﵁ - قال: قال رسولُ الله - ﷺ-: «لكلِّ نبي رفيق، ورفيقي يعني في الجنة عثمانُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٩٩) في المناقب، باب مناقب عثمان بن عفان ﵁، وفي سنده جهالة وانقطاع وقال الترمذي: هذا حديث غريب، وليس إسناده بالقوي، وهو منقطع، ورواه الحاكم ٣ / ٩٧ في جملة حديث في قصة حصر عثمان، وصححه، وتعقبه الذهبي وقال: قاسم بن الحكم، قال البخاري: لا يصح حديثه، وقال أبو حاتم: مجهول، وذكره الحافظ في \" الفتح \" ونسبه لابن مندة وسكت عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٦٩٨) قال:حدثنا أبو هشام الرفاعي،قال:حدثنا يحيى بن اليمان، عن شيخ من بني زهرة، عن الحارث بن عبد الرحمن بن أبي ذباب فذكره.\n(*) قال الترمذي: هذا حديث غريب، ليس إسناده بالقوي،وهو منقطع.","vol":"8","page":637},{"text":"٦٤٧٣ - (س) الأحنف بن قيس - ﵁ - قال: «خرجنا حُجَّاجًا، فَقَدِمنَا المدينةَ ونحن نريدُ الحجَّ، فبينا نحنُ في منازلنا نَضَعُ رِحَالَنَا إذْ أتانا آت، فقال: إن الناسَ قد اجتمعوا في المسجد وفزِعوا، فانطلقنا، فإذا الناسُ مجتمعون على بئر في المسجد، فإذا عليّ والزبيرُ وطَلحةُ وسعدُ بنُ أبي وقاص؛ فإنَّا لكذلك إذْ جاء عثمان وعليه مُلاءَة صَفراءُ، قد قَنَّع بها رأسه، فقال: أَهاهنا عليّ؟ [أهاهنا طلحة]؟ أهاهنا الزبير؟ أهاهنا سعد؟ قالوا: نعم، قال: فإني أنْشُدُكم بالله الذي لا إله إلا هو، أتعلمون أنَّ رسولَ الله - ﷺ- قال: مَنْ يبتاع مِرْبدَ بني فُلان غَفَر الله له؟ فابتعتُه بعشرين ألفًا - أو بخمسة وعشرين ألفًا - فأتيتُ النبيَّ - ﷺ- فأخبرتُه، فقال: اجعله في مسجدنا وأجرُه لك؟ قالوا: اللهم نعم، قال: أنْشُدُكم بالله الذي ⦗٦٣٨⦘ لا إِله إلا هو، أتعلمون أنَّ رسولَ الله - ﷺ- قال: مَنْ يَبتاع بِئر رُومَةَ، غَفَرَ الله له؟ فابتعتُها بكذا وكذا، فأتيتُ رسولَ الله - ﷺ-، فقلتُ: قد ابتعتُها بكذا وكذا، قال: اجعلها سقاية للمسلمين وأجرُها لك؟ قالوا: اللهم نعم، قال: أنْشُدُكم بالله الذي لا إله إلا هو، أتعلمون أنَّ رسولَ الله - ﷺ- نظر في وجوه القوم، فقال: مَنْ يُجَهِّز هؤلاء غَفَرَ الله له؟ - يعني جيشَ العسرة - فجهزتُهم، حتى لم يَفقِدوا عِقالًا، ولا خِطامًا؟ قالوا: اللهم نعم، قال: اللهم اشهدْ، اللهم اشهدْ، اللهم اشهدْ» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِرْبَد): موقف الإبل.\n(المُلاءة): الإزار يرتَدى به، ويُتَّشَحُ به.\n(أَنْشُدُكم) أي: أسألكم وأُقسم عليكم.\n_________\n(١) ٦ / ٤٦ و٤٧ في الجهاد، باب فضل من جهز غازيًا، وفي إسناده عمرو بن جاوان التميمي البصري، لم يوثقه غير ابن حبان، وباقي رجاله ثقات. أقول: ولكن يشهد له معنى حديث أبي عبد الرحمن السلمي الآتي رقم (٦٤٦٣) فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٧٠) (٥١١) قال: حدثنا بهز، قال: حدثنا أبو عوانة. والنسائي (٦/٤٦و٢٣٤) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثناعبد الله بن إدريس. وفي (٦/٢٣٣)، قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا المعتمر بن سليمان، قال: سمعت أبي. وابن خزيمة (٢٤٨٧) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد الله بن إدريس.\nثلاثتهم - أبو عوانة، وعبد الله، وسليمان - عن حصين بن عبد الرحمن بن عمر بن جاوان، عن الأحنف بن قيس.\n(*) في رواية أبي عوانة، ورواية النسائي (٦/٤٦) اسمه (عمرو بن جاوان) .\nقلت: عمرو بن جاوان، ولم يويقه غير ابن حبان.","vol":"8","page":637},{"text":"٦٤٧٤ - (ت س) ثمامة بن حَزْن القشيري - ﵀ - قال: «شهدتُ يومَ الدارِ، حين أشرَف عليهم عثمان، فقال: ائتوني بصاحِبَيْكم اللَّذَيْنِ أَلَّبا [كم] عليّ، فجيءَ بهما كأنهما جملان - أو كأنهما حِمَاران -[قال: فأشرف عليهم ⦗٦٣٩⦘ عثمانُ]، فقال: أَنْشُدُكم بالله والإسلام - زاد رزين: ولا أَنْشُدُ إلا أصحابَ رسولِ الله - ﷺ-: هل تَعْلَمُونَ أنَّ رسولَ الله - ﷺ- قَدِمَ المدينةَ وليس بها ماء يُستَعذَبُ إِلا بئرَ رُومةَ؟ فقال رسولُ الله - ﷺ-: مَنْ يشتريها ويجعلُ دَلْوَه فيها مع دِلاءِ المسلمين بخير له منها في الجنة؟ فاشتريتُها مِنْ [صُلْبِ] مالي، وأنا اليوم أُمنَعُ أنْ أشربَ منها حتى أشربَ من ماءِ الملح (١)؟ قالوا: اللهم نعم، قال: وأنْشُدُكم بالله والإسلام: هل تعلمون أن المسجد ضاق بأهله، فقال رسولُ الله - ﷺ-: مَنْ يشتري بُقْعَةَ آل فلان، فيزيدها في المسجد بخير له منها في الجنة؟ فاشتريتُها من صلب مالي، وأنا اليومَ أُمْنَعُ أن أُصلِّيَ فيه ركعتين؟ قالوا: اللهم نعم، قال: وأَنْشُدُكم [بالله والإِسلام]، هل تعلمون أنَّ رسولَ الله - ﷺ- قال: مَنْ جَهَّزَ جيش العُسْرَة وجبت له الجنة، وجهزتهُ؟ قالوا: اللهم نعم، قال: وأنْشُدُكم بالله [والإسلام]، هل تعلمون أني كنتُ على ثَبِير مكة مع رسولِ الله - ﷺ- وأبي بكر وعمرَ، فتحرَّكَ الجبلُ، حتى تساقطت حجارته بالحضيض، فركضَهُ رسولُ الله - ﷺ- برجله، وقال: اسْكُنْ ثبيرُ، فإنما عليك نبيّ وصِدِّيق وشَهيدانِ؟ فقالوا: اللهم نعم، فقال: الله أكبر، شَهِدُوا لي بالجنة وربِّ الكعبة - ثلاثًا» .\nوفي رواية «شهدوا لي وربِّ الكعبة أني شهيد - ثلاثًا» .\nأخرجه الترمذي والنسائي، ولم يذكر النسائي قوله: «ائتوني بصاحبيكم ⦗٦٤٠⦘ ... إلى قوله: كأنهما حِمارَانِ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَلّبْتُ) عليه الناس، أي: جمعتُهم عليه، وحملتهم على قصده، وصار القوم على فلان ألْبًا واحدًا، أي: اجتمعوا عليه يقصدونه.\n(ماءٌ ملح) أي: شديد الملوحة، ويقال أيضًا: ماءٌ مالح، والأول أفصح.\n(استُعذِب الماء) أي: وُجد عَذبًا، وهو الماء الشروب الحُلْو الطيِّب.\n(الحضيض): ضد الأوج، وهو أسفل كل عالٍ، كما أن الأوج: أعلاه.\n_________\n(١) في نسخ الترمذي المطبوعة: حتى أشرب من ماء البحر.\n(٢) رواه الترمذي رقم (٣٧٠٤) في المناقب، باب مناقب عثمان بن عفان ﵁، والنسائي ٦ / ٢٣٥ في الأحباس، باب وقف المساجد، وإسناده ضعيف، ولكن له شواهد بمعناه، منها الذي قبله والذي بعده، ولذلك قال الترمذي: هذا حديث حسن، وقد روي من غير وجه عن عثمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٧٠٣) قال: حدثنا عبد الله بن عبد الرحمن، وعباس بن محمد الدوري، وغير واحد، قالوا: حدثنا سعيد بن عامر، عن يحيى بن أبي حجاج المنقري، وعبد الله بن أحمد (١/٧٤) (٥٥٥) قال: حدثني محمد ابن أبي بكر بن علي المقدمي. قال: حدثنا محمد بن عبد الله الأنصاري، قال: حدثنا هلال بن حق. والنسائي (٦/٢٣٥) قال: أخبرني زياد بن أيوب. قال: حدثنا سعيد بن عامر، عن يحيى بن أبي الحجاج. وابن خزيمة (٢٤٩٢) قال: حدثنا إبراهيم بن محمد الحلبي، قال: حدثنا يحيى بن أبي الحجاج.\nكلاهما - يحيى، وهلال - عن أبي مسعود الجريري، عن ثمامة بن حزن، القشيري، فذكره.","vol":"8","page":638},{"text":"٦٤٧٥ - (ت خ س) أبو عبد الرحمن السلمي قال: «لمَّا حُصِرَ عثمان - ﵁- أشرفَ عليهم فوق دَارِهِ، ثم قال: أُذكِّرِكم بالله، هل تعلمونَ [أن] حِراءَ حين انتفض قال له رسولُ الله - ﷺ-: اثبُتْ حراءُ، فليس عليك إلا نبيّ أو صِدِّيق أو شهيد؟ قالوا: نعم، قال: أُذكِّركم بالله، هل تعلمونَ أنَّ رسولَ الله - ﷺ- قال في جيش العُسرة: مَن يُنْفِقُ نفقة مُتَقَبَّلة - والناس مُجْهَدُونَ مُعْسِرُونَ - فجهزتُ ذلك الجيش؟ قالوا: نعم، ثم قال: ⦗٦٤١⦘ أذكِّركم بالله، هل تعلمون أن رُومَةَ، لم يكن يشرب منها أحد إلا بثمن، فابتعتُها فجعلتُها للغني والفقير وابنِ السبيل؟ قالوا: اللهم نعم، وأشياءَ عدَّها» هذه رواية الترمذي (١) .\nوفي رواية البخاري «أن عثمانَ حين حُوصِرَ أشْرَفَ عليهم، فقال: أَنْشُدُكم بالله - ولا أَنشُدُ إلا أصحابَ رسولِ الله - ﷺ-، ألستُم تعلمون أنَّ رسولَ الله - ﷺ- قال: مَنْ جَهَّزَ جيش العسرة فله الجنة، فجهَّزتُهم؟ ألستم تعلمونَ أنَّ رسولَ الله - ﷺ- قال: مَن حفر بِئر رُومة فله الجنة، فحفرتُها؟ قال: وصَدَّقوه بما قال» (٢) .\nوفي رواية النسائي قال: «لما حُصِرَ عثمان في داره اجتمع الناس حول داره، [قال:] فأشرف عليهم ...» وساق الحديث. هكذا قال النسائي ولم يذكر لفظه (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَهَدَ) الرجل فهو مجهود: إذا وجد مشقة، وهو من الجَهد، وجهد ⦗٦٤٢⦘ الناس: إذا قحطوا فهم مجهودون، فأما أجْهَد فهو مُجْهَد، فإنما يكون على تقدير أنه وقع في الجهد، وهو المشقة، وكذلك مجهِد - بالكسر - أي: إنه ذو جَهد ومشقة، أو هو من أَجْهَدَ دابته: إذا حمل عليها في السير فوق طاقتها، ورجل مجهَد ومجهِد: إذا كان ذا دابة ضعيفة، فاستعاره للحال في قلة المال ونحوه.\n(وابنُ السبيل) السبيل: الطريق، وابن السبيل: هو المسافر، كأنه للزومه السفر والطريق نسب إليها.\n_________\n(١) رقم (٣٧٠٠) في المناقب، باب مناقب عثمان بن عفان ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه من حديث أبي عبد الرحمن السلمي عن عثمان ﵁.\n(٢) ذكره البخاري تعليقًا ٥ / ٣٠٥ في الوصايا، باب إذا وقف أرضًا أو بئرًا أو اشترط لنفسه مثل دلاء المسلمين، قال الحافظ في \" الفتح \": وقد وصله الدارقطني والإسماعيلي وغيرهما من طريق القاسم بن محمد المروزي عن عبدان بتمامه.\n(٣) ٦ / ٢٣٦ و٢٣٧ في الأحباس، باب وقف المساجد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه البخاري (٤/١٥) قال: وقال عبدان، أخبرني أبي، عن شعبة. والترمذي (٣٦٩٩) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا عبد الله بن جعفر الرقي، قال: حدثنا عبيد الله بن عمرو، عن زيد، وهو ابن أبي أنيسة والنسائي (٦/٢٣٦) قال: أخبرني محمد بن وهب، قال: حدثني محمد بن سلمة، قال: حدثني أبو عبد الرحيم، قال: حدثني زيد بن أبي أنيسة. وابن خزيمة (٢٤٩١) قال: حدثنا إسماعيل بن أبي إسرائيل الملائي بالرملة: قال: حدثنا عمرو بن عثمان، وعبد الله بن جعفر قالا: حدثنا عبيد الله وهو ابن عمرو عن زيد، وهو ابن أبي أنيسة.\nكلاهما- شعبة، وزيد - عن أبي إسحاق، عن أبي عبد الرحمن السلمى، فذكره.","vol":"8","page":640},{"text":"٦٤٧٦ - (س) أبو سلمة بن عبد الرحمن «أَنَّ عثمانَ أشْرَفَ عليهم حين حصروه، فقال: أنشُد بالله رجلًا سمع من رسولِ الله - ﷺ- يَقُولُ يَومَ الجبَل، حين اهتزَّ فركله برجله، فقال: اسكُن، فإِنه ليس عليك إلا نبيّ أو صديق أو شهيدان، وأنا معه؟ فأَنشد معه رجال، ثم قال: أنشُد بالله رجلًا شهد رسولَ الله - ﷺ- يوم بيعة الرضوان يقول: هذه يد الله، وهذه يد عثمان، فانتشد له رجال، ثم قال: أنشد بالله رجلًا سمعَ رسولَ الله - ﷺ- يومَ جيش العسرة يقول: مَنْ يُنفق نفقة متقبَّلَة، فجهزتُ نصفَ الجيش من مالي؟ فانتشد له رجال، ثم قال: أنشُد بالله رجلًا سمع رسولَ الله - ﷺ- يقول: مَنْ يزيد في هذا المسجد ببيت في الجنة؟ فاشتريته من مالي، فانتشد له رجال، ثم قال: أنشُد بالله رجلًا شهد رُومة تباع، ⦗٦٤٣⦘ فاشتريتها من مالي فأبحتها لابن السبيل، فانتشد له رجال» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَكَلَه برجله): رَفَسه وركضه.\n(نشده): إذا سأله وأقسم عليه.\n(انتشد له): أجاب كأنه رفع نشيده، أي: أزاله، وهذه الألِفُ تسمى ألفَ الإزالة، تقول: قسط الرجل: إذا جار، وأقسط: إذا عدل كأنه أزال جوره.\n_________\n(١) ٦ / ٢٣٦ في الأحباس، باب وقف المساجد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٥٩) (٤٢٠) قال: حدثنا أبو قطن. والنسائي (٦/٢٣٦) قال: أخبرنا عمران بن بكار بن راشد، قال: حدثنا خطاب بن عثمان، قال: حدثنا عيسى بن يونس.\nكلاهما - أبو قطن، وعيسى - عن يونس (يعني ابن أبي إسحاق) عن أبي إسحاق، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"8","page":642},{"text":"٦٤٧٧ - (ت) أنس بن مالك - ﵁ - قال: «لمَّا أَمر رسولُ الله - ﷺ- ببيعة الرضوان، كان عثمانُ بنُ عفان رسولَ رسولِ الله - ﷺ- إلى أهل مكة، قال: فبايع الناس، فقال رسول الله - ﷺ-: إن عثمان في حاجةِ الله وحاجةِ رسوله، فضرب بإحدى يديه على الأخرى، فكانت يدُ رسول الله - ﷺ- لعثمان خيرًا من أيديهم لأنفسهم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٠٣) في المناقب، باب مناقب عثمان بن عفان ﵁، وقال الترمذي: هذا حديث حسن غريب وهو كما قال، وشاهده في الصحيح من حديث ابن عمر في فضائل عثمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٠٢) قال:ثنا أبو زرعة،قال:ثنا الحسن بن بشر قال: ثنا الحكم بن عبد الملك، عن قتادة، فذكره.","vol":"8","page":643},{"text":"٦٤٧٨ - (ت) أبو الأشعث الصنعاني - ﵀ - «أن خطباءَ قامت بالشام، وفيهم رجال من أصحاب رسولِ الله - ﷺ-، فقام آخِرَهم رجل ⦗٦٤٤⦘ يقال له: مُرّةُ بنُ كعب، فقال: لولا حديث سمعتُه من رسولِ الله - ﷺ- ما قمتُ، وذكر الفتن فقرّبها، فمر رجل مُقَنَّع في ثوب، فقال: هذا يومئذ على الهدَى، فقمتُ إليه، فإذا هو عثمان بن عفّان، فأقْبلتُ عليه بوجهه، فقلتُ: هذا؟ قال: نعم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٠٥) في المناقب، باب مناقب عثمان بن عفان ﵁، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح، وفي الباب عن ابن عمر وعبد الله بن حوالة وكعب بن عجرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٣٦) قال: حدثنا محمد بن بكر - يعني البرساني- قال: أخبرنا وهيب بن خالد. والترمذي (٣٧٠٤) قال: حدثنا محمد بن بشار،. قال: حدثنا عبد الوهاب الثقفي.\nكلاهما - وهيب، وعبد الوهاب - قالا: حدثنا أيوب، عن أبي قلابة، عن أبي الأشعث الصنعاني، فذكره.\n(*) وأخرجه أحمد (٤/٢٣٥) قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا أيوب، عن أبي قلابة (قال: لما قتل عثمان ﵁. قام خطباء بإيلياء فقام من آخرهم رجل من أصحاب النبي -ﷺ- يقال له: مرة ابن كعب، فذكره، (ليس فيه أبو الأشعث) .\n(*) رواه عبد الله بن شقيق، عن هرمي بن الحارث، وأسامة بن خريم.","vol":"8","page":643},{"text":"٦٤٧٩ - (ت) جابر بن عبد الله - ﵄ - قال: «أُتِيَ النبيُّ - ﷺ- بجنازة رجل ليُصلِّيَ عليها، فلم يُصلّ عليه، فقيل: يا رسول الله، ما رأَيناك تركتَ الصلاة على أحد قبل هذا؟ قال: إنه كان يَبْغُضُ عثمان، فأَبغضه الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧١٠) في المناقب، باب مناقب عثمان بن عفان ﵁، وفي سنده محمد بن زياد اليشكري الطحان كذبوه، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، ومحمد بن زياد هذا هو صاحب ميمون بن مهران ضعيف في الحديث جدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٠٩) قال:حدثنا الفضل بن أبي طالب البغدادي، وغير واحد. قالوا:حدثنا عثمان بن زفر،قال:حدثنا محمد بن زياد، عن محمد بن عجلان، عن أبي الزبير، فذكره.","vol":"8","page":644},{"text":"٦٤٨٠ - (ت) عائشة - ﵂ - قالت: سمعتُ رسولَ الله - ﷺ- يقول: «يا عثمان، لعلَّ الله يُقَمِّصك قميصًا، فإن أرادوك على خَلْعِه، فلا تَخْلَعْهُ حتى يَخْلَعُوه» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قمّصتُه) هذا الأمر: أي فَوَّضُته إليه، وجعلتُه في عهدته، وألبسته ⦗٦٤٥⦘ إياه مثل القميص، وأراد به الخلافة.\n_________\n(١) رقم (٣٧٠٦) في المناقب، باب مناقب عثمان بن عفان ﵁، وإسناده صحيح، وقال الترمذي: وهذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/٨٦) قال: حدثنا أبو المغيرة. قال: حدثنا الوليد بن سليمان. قال: حدثني ربيعة بن يزيد، عن عبد الله بن عامر. وفي (٦/١٤٩) قال: حدثنا عبد الرحمن، قال: حدثنا معاوية، عن ربيعة - يعني ابن يزيد - عن عبد الله بن أبي قيس. والترمذي (٣٧٠٥) قال: حدثنا محمود بن غيلان. قال: حدثنا حجين بن المثنى، قال: حدثنا الليث بن سعد، عن معاوية بن صالح، عن ربيعة بن يزيد، عن عبد الله بن عامر.\nكلاهما - عبد الله بن عامر، وعبد الله بن أبي قيس - عن النعمان بن بشير.\n(*) أخرجه ابن ماجة (١١٢) قال: حدثنا علي بن محمد. قال: حدثنا أبو معاوية..قال: حدثنا الفرج بن فضالة، عن ربيعة بن يزيد الدمشقي، عن النعمان بن بشير، فذكره نحوه، وليس فيه (عبد الله بن عامر) .\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"8","page":644},{"text":"٦٤٨١ - (ت) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- ذكر فِتْنة، فقال: «يُقْتَلُ هذا فيها - مظلومًا - يعني: عثمانَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٠٨) في المناقب، باب مناقب عثمان بن عفان ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١١٥) (٥٩٥٣) .والترمذي (٣٧٠٨) قال:حدثنا إبراهيم بن سعيد الجوهري.\nكلاهما - أحمد، وإبراهيم بن سعد - عن شاذان الأسود بن عامر، قال:حدثنا سنان بن هارون، عن كليب بن وائل، فذكره.","vol":"8","page":645},{"text":"٦٤٨٢ - (ت) أبو سهلة - ﵀ - قال: سمعتُ عثمانَ - ﵁- يقول يوم الدَّار: «إنَّ رسولَ الله - ﷺ- عَهِدَ إليَّ عهدًا، فأنا مُمْتَثِل له، وصابر عليه إن شاء الله، فصبر حتى قُتِلَ ﵀ شهيدًا» .\nأخرجه الترمذي، وهذا لفظه، قال: قال لي عثمان يوم الدار: «إنَّ رسولَ الله - ﷺ- عهد إليَّ عهدًا، فأنا صابر عليه» لم يزد (١) .\n_________\n(١) رواه الترمذي رقم (٣٧١٢) في المناقب، باب مناقب عثمان بن عفان ﵁، ورواه أيضًا ابن ماجة رقم (١١٣) في المقدمة، باب فضل عثمان بن عفان ﵁، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٥٧) (٤٠٧) و١/٦٩) (٥٠١) قال: حدثنا وكيع.وابن ماجة (١١٣) قال:حدثنا محمد بن عبد الله بن نمير،وعلي بن محمد،قالا:حدثنا وكيع. والترمذي (٣٧١١) قال:حدثنا سفيان بن وكيع. قال:حدثنا أبي ويحيى بن سعيد.\nكلاهما -وكيع، ويحيى - عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، قال:حدثني أبو سهلة، فذكره.","vol":"8","page":645},{"text":"٦٤٨٣ - (خ م) عبيد الله بن عدي بن الخيار أن المِسْوَرَ بنَ مَخرمة وعبد الرحمن بنَ الأسود قالا له: «ما يمنعُكَ أن تكلّم أميرَ المؤمنين عثمانَ في شأن أخيه الوليد بن عقبة (١)، فقد أكثر الناس فيه (٢)، فقصدتُ ⦗٦٤٦⦘ لعثمان حين خرج إلى الصلاة، وقلتُ: إن لي إِليك حاجة وهي نصيحة [لك]، قال: يا أيها المرءُ، أعوذ بالله منك، فانصرفتُ، [فرجعتُ إليهما]، إذْ جاء رسولُ عثمان، فأتيتُه، فقال: ما نصيحتُك؟ فقلتُ: إن الله ﷿ بعث محمدًا - ﷺ- بالحق، وأنزل عليه الكتاب، وكنتَ ممن استجابَ لله ورسوله، فهاجرتَ الهجرتين، وصحبتَ رسول الله - ﷺ-، ورأيتَ هَدْيَهُ، وقد أكثر الناس في شأن الوليد، قال: أدركتَ رسولَ الله - ﷺ-؟ قال: قلتُ: لا، ولكن خَلَصَ إليَّ من عمله ما يخلص إلى العَذْراء في سِتْرِها. قال: فقال: أمَّا بعدُ، فإنَّ الله ﵎ بعثَ محمدًا - ﷺ-[بالحق]، فكنتُ ممن استجاب لله ولرسوله، وآمنتُ بما بعث به، ثم هاجرتُ الهجرتين كما قلتَ، وصحبتُ رسولَ الله - ﷺ-، وبايَعتُه، فوالله ما عَصَيْتُه، ولا غَشَشتُه حتى توفاه الله ﷿، ثم أبو بكر مثله، ثم عمر مثله، ثم استُخْلِفْتُ، أفليس لي من الحق مثل الذي لهم؟ قلتُ: بلى، قال: فما هذه الأحاديث التي تبلُغني عنكم (٣)؟ أَمَّا ما ذكرتَ من شأن الوليد، فسنأخذ فيه بالحق إن شاء الله، ثم دعا عليًّا، فأمره أن يجلده، فجلده ثمانين (٤)» . ⦗٦٤٧⦘ أخرجه البخاري (٥) .\nقال الحميديُّ: وفي أفراد مسلم من مسند عليّ «أن الوليد لما جُلد أَربعين قال عليٌّ: أمْسِكْ، جَلَد النبيُّ - ﷺ- أربعين، وجلد أبو بكر أربعين، وعمر ثمانين، وكلٌّ سُنَّة، وهذا أحبُّ إليّ» (٦) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهجرة): فراق الرجل وطنه إلى بلد آخر فرارًا بدينه من الكفر، والهجرتان: هما: الهجرة الأولى، وهي هجرة المسلمين في صدر الإسلام إلى الحبشة، فرارًا من أذى قريش، وهِجْرة ثانية، وهي هجرة النبي - ﷺ- والمسلمين قبله ومعه وبعده وإلى المدينة، فكان عثمان ﵁ ممن هاجر الهجرتين.\n(الهَدْي): السَّمْتُ والطَّريقة والسِّيرة.\n(العذراء): البِكرُ المخدَّرة التي لم تتزوج بعد.\n_________\n(١) هو الوليد بن عقبة بن أبي معيط، وكان أخا عثمان لأمه.\n(٢) أي في شأن الوليد، أي من القول.\n(٣) كأنهم يتكلمون في سبب تأخيره في إقامة الحد عليه، قال الحافظ في \" الفتح \": وإنما أخر إقامة الحد عليه ليكشف عن حال من شهد عليه بذلك، فلما وضح الأمر أمر بإقامة الحد عليه.\n(٤) قال الحافظ في \" الفتح \": في رواية معمر: فجلد الوليد أربعين جلدة، وهذه الرواية أصح من رواية يونس، والوهم فيه من الراوي عن شبيب بن سعيد، ويرجح رواية معمر ما أخرجه مسلم من طريق أبي ساسان قال: شهدت عثمان أتي بالوليد وقد صلى الصبح ركعتين، ثم قال: أزيدكم ⦗٦٤٧⦘ فشهد رجلان، أحدهما حمران يعني مولى عثمان أنه قد شرب الخمر، فقال عثمان: يا علي قم فاجلده، فقال علي: قم يا حسن فاجلده، فقال الحسن: ولِّ حارها من تولى قارها، فكأنه وجد عليه فقال: يا عبد الله بن جعفر قم فاجلده فجلده وعلي يعد حتى بلغ أربعين، فقال: أمسك، ثم قال: جلد النبي ﷺ أربعين، وأبو بكر أربعين، وعمر ثمانين، وكل سنة، وهذا أحب إليَّ، وانظر تتمته في \" الفتح \" ٨ / ٤٦ و٤٧.\n(٥) ٧ / ٤٤ - ٤٦ في فضائل أصحاب النبي ﷺ، باب مناقب عثمان بن عفان ﵁، وباب هجرة الحبشة.\n(٦) رواه مسلم (١٧٠٦) في الحدود، باب حد الخمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال الحافظ المزي: البخاري في فضائل عثمان المناقب (٣٦: ٢) عن أحمد بن شبيب بن سعيد عن أبيه، عن يونس، وفي هجرة النبي -ﷺ- وفي هجرة الحبشة (٠٩٧: ١) عن عبد الله بن محمد، عن هشام بن يوسف، عن معمر وقال يونس ابن أخي الزهري وفي هجرة الحبشة (بل في هجرة النبي -ﷺ-) (١٠٦: ٤ تعليقا) وقال: بشر بن شعيب عن أبيه، وقال في عقبه: وتابعه إسحاق الكلبي - خمستهم عن الزهري عن عرورة، فذكره.","vol":"8","page":645},{"text":"<span data-type=\"title\" id=toc-1404>عليُّ بن أبي طالب كرم الله وجهه </span>(*)\n٦٤٨٤ - (ت) أنس بن مالك - ﵁ - قال: «بُعث رسولُ الله - ﷺ- يومَ الاثنين، وصلَّى عليّ يومَ الثلاثاء» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٣٠) في المناقب، باب مناقب علي بن أبي طالب ﵁، ورواه الحاكم ٣ / ١١٢ وسكت عنه هو والذهبي، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث مسلم الأعور ومسلم الأعور ليس عندهم بالقوي، وقد روي هذا الحديث عن مسلم عن حبة عن علي نحو هذا، أقول: وحديث جته بن جوين عن علي رواه الحاكم ٣ / ١١٢ وتعقبه الذهبي فقال: هذا باطل، وروى الحاكم أيضًا وصححه من حديث عبد الله بن بريدة عن أبيه بهذا المعنى، وتعقبه الذهبي فقال: بل حديث باطل.\n\n(*) قال مُعِدُّ الكتاب للشاملة: ذُكر هكذا كرم الله وجهه ولم يعلق عليه الشيخ عبد القادر ﵀\nوهو مذكور فقط في هذا الموضع أما في بقية الكتاب فابن الاثير ﵀ يترضى عن علي ﵁\nيقول ابن كثير ﵀ في تفسيره ٦ / ٤٧٨ - ٤٧٩\n\"وقد غلب هذا في عبارة كثير من النساخ للكتب، أن يفرد علي، ﵁، بأن يقال: \"﵇\"، من دون سائر الصحابة، أو: \"كرم الله وجهه\" وهذا وإن كان معناه صحيحًا، لكن ينبغي أن يُسَاوى بين الصحابة في ذلك؛ فإن هذا من باب التعظيم والتكريم، فالشيخان وأمير المؤمنين عثمان [بن عفان] أولى بذلك منه، ﵃ أجمعين. \"\nوسئلت اللجنة الدائمة للبحوث العلمية والإفتاء\n\" السؤال الأول فقرة (د) من الفتوى رقم (٣٦٢٧):\nس١: لم لقب علي بن أبي طالب بتكريم الوجه؟\nج١: تلقيب علي بن أبي طالب بتكريم الوجه وتخصيصه بذلك من غلو الشيعة فيه، ويقال: إنه من أجل أنه لم يطلع على عورة أحد أصلا، أو لأنه لم يسجد لصنم قط، وهذا ليس خاصا به، بل يشاركه غيره فيه من الصحابة الذين ولدوا في الإسلام.\nوبالله التوفيق. وصلى الله على نبينا محمد، وآله وصحبه وسلم.\nاللجنة الدائمة للبحوث العلمية والإفتاء\nعضو، عضو، نائب رئيس اللجنة، الرئيس\nعبد الله بن قعود، عبد الله بن غديان، عبد الرزاق عفيفي، عبد العزيز بن عبد الله بن باز \"\n[فتاوى اللجنة الدائمة للبحوث العلمية والإفتاء ٣ / ٤٠٢]\n\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٧٠٢) قال: ثنا إسماعيل بن موسى، قال:ثنا علي بن عابس، عن مسلم الملائي، فذكره.\nقلت: ومسلم الملائي ضعفوه، والحديث أخرجه الحاكم (٣/١١٢) من طريق الملائي،وسكت عنه.\nقال الترمذي: غريب لا نعرفه إلا من حديث مسلم الأعور وهو ليس عندهم بالقوى.","vol":"8","page":648},{"text":"٦٤٨٥ - (ت) عبد الله بن عباس - ﵄ - قال: «أولُ من صلَّى عليّ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٣٥) في المناقب، باب مناقب علي بن أبي طالب ﵁، وقال الترمذي: هذا حديث غريب من هذا الوجه، لا نعرفه من حديث شعبة عن أبي بلج إلا من حديث محمد بن حميد وقال بعض أهل العلم: أول من أسلم من الرجال أبو بكر الصديق وأسلم علي وهو غلام ابن ثمان سنين، وأول من أسلم من النساء خديجة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٧٣) (٣٥٤٢) قال:حدثنا سليمان بن داود، قال: حدثنا أبوعوانة والترمذي (٣٧٣٤) قال:حدثنا محمد بن حميد،قال:حدثنا إبراهيم بن المختار،عن شعبة.\nكلاهما - أبو عوانة، شعبة - عن أبي بلج،عن عمرو بن ميمون، فذكره.\nقلت: رواية أبي عوانة مطولة، واللفظ المذكور لشعبة قال الترمذي: غريب لا نعرفه من حديث شعبة عن أبي بلج إلا من حديث محمد بن حميد، قال بعض أهل العلم:أول من أسلم من الرجال أبو بكر الصديق، وأسلم على وهو غلام ابن ثمان سنين،وأول من أسلم من النساء خديجة.","vol":"8","page":648},{"text":"٦٤٨٦ - (ت) زيد بن أرقم - ﵁ - قال: «أوَّل من أسلمَ عليّ. قال عمرو بن مُرَّة: فذكرت ذلك لإبراهيم النخعي، فأنكره (١)، وقال: أولُ من أسلم أبو بكر الصِّدِّيق» أخرجه الترمذي (٢) .\n_________\n(١) لا وجه للإنكار، فإن أبا بكر أول من أسلم من الرجال، وإن عليًا أول من أسلم من الصبيان.\n(٢) رقم (٣٧٣٦) في المناقب، باب مناقب علي بن أبي طالب ﵁، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٣٦٨) قال:حدثنا وكيع. وفي (٤/٣٦٨) قال:حدثنا يزيد بن هارون. وفي (٤/٣٧٠) قال:حدثنا حسين. وفي (٤/٣٧١) قال:حدثنا محمد بن جعفر. والترمذي (٣٧٣٥) قال:حدثنا محمد بن بشار، ومحمد بن المثنى، قالا:حدثنا محمد بن جعفر. والنسائي في فضائل الصحابة (٣٤) قال: أخبرنا إسماعيل بن مسعود،عن خالد.\nخمستهم - وكيع، ويزيد، وحسين، ومحمد، وخالد بن الحارث - عن شعبة،عن عمرو بن مرة، عن أبي حمزة، فذكره.\n(*) وفي بعض الروايات (أول من صلى) .\nقلت: وهذا المحفوظ من رواية شعبة، والله أعلم.","vol":"8","page":648},{"text":"٦٤٨٧ - (ت) عبد الله بن عمر - ﵄ - قال: «لَمَّا آخَى رسولُ الله - ﷺ- بين أصحابه، جاءه عليٌّ تَدْمَعُ عيناه، فقال له: يا رسولَ الله آخيتَ بين أصحابِك ولم تُؤَاخ بيني وبين أحد، قال: فسمعتُ رسولَ الله - ﷺ- يقول له: أنت أخي في الدنيا والآخرة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٢٢) في المناقب، باب مناقب علي بن أبي طالب ﵁، وإسناده ضعيف، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: تقدم تخريجه.","vol":"8","page":649},{"text":"٦٤٨٨ - (ت) زيد بن أرقم - أو أبو سريحة حذيفة - شك شعبة أن رسول الله - ﷺ- قال: «مَن كنتُ مولاه، فعليٌّ مولاه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧١٤) في المناقب، باب مناقب علي بن أبي طالب ﵁، ورواه أيضًا أحمد في \" المسند \" ٤ / ٣٦٨ و٣٧٠ و٣٨٢، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الترمذي (٣٧١٣) قال: حدثنا محمد بن بشار،وقال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سلمة بن كهيل، قال:سمعت أبا الطفيل،فذكره.","vol":"8","page":649},{"text":"٦٤٨٩ - (خ م ت) سعد بن أبي وقاص - ﵁ - «أن رسولَ الله - ﷺ- خَلَّفَ عليَّ بنَ أبي طالب في غزوة تبوك، فقال: يا رسولَ الله، تُخَلِّفُني في النساء والصبيان؟ فقال: أما ترضى أن تكونَ مني بمنزلة هارون من موسى، غيرَ أنه لا نبيَّ بعدي؟» .\nوفي رواية مثله، ولم يقل فيه: «غيرَ أنه لا نبيَّ بعدي» . أخرجه البخاري ومسلم.\nولمسلم: أن رسولَ الله - ﷺ- قال لعليٍّ: «أنت مني بمنزلة هارون من موسى، إلا أنه لا نبيَّ بعدي» . ⦗٦٥٠⦘\nقال ابن المسيب: أَخبرني بهذا عامر بن سعد عن أبيه، فأَحْبَبْتُ أَنْ أُشَافِهَ به سعيدًا، فلقيتُه، فقلتُ: أنتَ سمعتَه من رسولِ الله - ﷺ-؟ فوضع إصبعيه على أُذُنَيْه، فقال: نعم، وإلا فاسْتَكّتا.\nوفي رواية الترمذي مختصرًا: أنه قال لعلي: «أنتَ مني بمنزلة هارون من موسى» (١) .\n_________\n(١) رواه البخاري في المغازي، باب غزوة تبوك، وفي فضائل أصحاب النبي ﷺ، باب مناقب علي بن أبي طالب ﵁، ومسلم رقم (٢٤٠٤) في فضائل أصحاب النبي ﷺ، باب من فضائل علي بن أبي طالب ﵁، والترمذي رقم (٣٧٣١) في المناقب، باب مناقب علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٨٢) (١٥٨٣) قال: حدثنا محمد بن جعفر. والبخاري (٦/٣) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٧/١٢٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر (ح) وحدثنا محمد بن المثنى، وابن بشار قالا: حدثنا محمد بن جعفر (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي والنسائى في (فضائل الصحابة) (٣٨) قال: أخبرنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد.\nثلاثتهم - محمد بن جعفر غندر، ويحيى، ومعاذ - عن شعبة، عن الحكم، عن مصعب بن سعد، فذكره.","vol":"8","page":649},{"text":"٦٤٩٠ - (ت) جابر بن عبد الله - ﵄ - أن النبيَّ - ﷺ- قال لعليٍّ: «أَنت مني بمنزلة هارون من موسى، إلا إنَّه لا نبيَّ بعدي»، أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٣٢) في المناقب، باب مناقب علي بن أبي طالب ﵁، وهو حديث صحيح بشواهده، منها الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٣/٣٣٨) قال:ثنا شاذان أن أسود بن عامر،والترمذي (٣٧٣٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد.\nكلاهما - شاذان، وأبو أحمد - قالا:حدثنا شريك، عن عبد الله بن محمد بن عقيل، فذكره.","vol":"8","page":650},{"text":"٦٤٩١ - (م ت) سعد بن أبي وقاص - ﵁ - «أن معاويةَ بن أبي سفيان أَمَرَ سعدًا، فقال: ما يمنعُك أن تَسُبَّ أبا تُراب (١)؟ فقال: ⦗٦٥١⦘ أَمَّا ما ذكرتُ ثلاثًا قالهنَّ له رسولُ الله - ﷺ- فلن أسُبَّه، لأَنْ تكون لي واحدة منهنَّ أحبُّ إِليَّ من حُمْر النَّعَم، سمعتُ رسولَ الله - ﷺ- يقول له - وقد خَلّفه في بعض مغازيه - فقال له عليٌّ: يا رسول الله، خَلَّفْتَني مع النساء والصبيان؟ فقال له رسولُ الله - ﷺ-: أما ترضى أن تكون مني بمنزلة هارون من موسى؟ إِلا أنه لا نُبُوَّةَ بعدي، وسمعتُه يقول يوم خيبرَ: لأُعْطِيَنَّ الرَّايةَ غدًا رجلًا يُحبُّ الله ورسولَه، ويُحبُّه الله ورسولُه، قال: فتطاولنا، فقال: ادُعوا لي عليًّا، فأُتِيَ به أَرْمَدَ، فَبَصَقَ في عينه، ودفع الراية إليه، ففتح الله عليه، ولمّا نزلت هذه الآية: ﴿نَدْعُ أَبْنَاءَنا وَأَبْنَاءَكُمْ﴾ [آل عمران: ٦١] دعا رسولُ الله - ﷺ- عليًّا وفاطمةَ وحَسَنًا وحُسَيْنًا، فقال: اللهم هؤلاء أهلي» أخرجه مسلم والترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرَّمَد): مرض في العين، والرجل أرمد، والعين رَمِدة.\n_________\n(١) أبو تراب كنية أمير المؤمنين علي بن أبي طالب ﵁، والسبب في تكنيته بأبي تراب: أن رسول الله ﷺ جاء بيت فاطمة ابنته ﵂ فلم يجد عليًا ﵁، فقال: أين ابن عمك؟ فقالت: كان بيني وبينه شيء، فغاضبني فخرج فلم يقل عندي (من القيلولة) فقال رسول الله ﷺ لإنسان: انظر أين هو؟ فجاء فقال: يا رسول الله هو في المسجد راقد، ⦗٦٥١⦘ فجاء رسول الله ﷺ وهو مضطجع قد سقط رداؤه عن شقه فأصابه تراب، فجعل رسول الله ﷺ يمسح عنه ويقول: قم أبا التراب، قم أبا التراب. أقول: وعلي ﵁ فضائله كثيرة، ومناقبه جمة، فلا يجوز سبه ولا التعرض له بأذى، وهو أمير المؤمنين حقًا، وقد قال رسول الله ﷺ فيما رواه الشيخان عن أبي سعيد الخدري ﵁: \" لا تسبوا أصحابي، فلو أن أحدكم أنفق مثل أحد ذهبًا ما بلغ مدّ أحدهم ولا نصيفه \".\n(٢) رواه مسلم رقم (٢٤٠٤) في فضائل الصحابة، باب من فضائل علي بن أبي طالب ﵁، والترمذي رقم (٣٧٢٦) في المناقب، باب مناقب علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٨٥) (١٦٠٨) قال: حدثنا قتيبة بن سعيد، ومسلم (٧/١٢٠) قال: حدثنا قتيبة بن سعيد، ومحمد بن عباد. والترمذي (٢٩٩٩و٣٧٢٤) قال: حدثنا قتيبة.\nكلاهما - قتيبة، ومحمد بن عباد - قالا: حدثنا حاتم (وهو ابن إسماعيل)، وعن بكير بن مسمار، عن، عامر بن سعد، فذكره.","vol":"8","page":650},{"text":"٦٤٩٢ - (ت) عمران بن حصين - ﵁ - قال: «بعث رسولُ الله - ﷺ- جيشًا، فاستعمل عليهم عليَّ بن أبي طالب، فمضى في السَّرِيَّةِ، فأصاب جارية، فأنكروا عليه، وتَعاقَدَ أربعة من أصحاب النبيِّ - ﷺ-، فقالوا: إذا لقينا رسولَ الله - ﷺ- أخبرناه بما صنع عليّ، وكان المسلمون إذا رجعوا من سفر بَدَؤوا برسول الله - ﷺ-، فَسَلَّمُوا عليه، ثم انصرفوا إلى رِحالهم، فلما قدمتْ السريّةُ، فسلَّموا على رسولِ الله - ﷺ-، قام أحدُ الأربعة، فقال: يا رسول الله، ألم تَرَ إلى عليّ بن أبي طالب، صنع كذا وكذا؟ فأعْرض عنه رسولُ الله - ﷺ-، ثم قام الثاني، فقال مثل مقالته، فأعرض عنه، ثم قام إِليه الثالثُ، فقال مثل مقالته، فأعرض عنه، ثم قام الرابع فقال مثل ما قالوا، فأقبل إليهم رسول الله - ﷺ- والغَضَبُ يُعرَف في وجهه - فقال: ما تُريدون من عليّ؟ ما تريدون من عليّ؟ ما تريدون من عليّ؟ إن عليًّا مني وأنا منه، وهو وَلِيُّ كُلِّ مؤمن بعدي» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧١٣) في المناقب، باب مناقب علي بن أبي طالب ﵁، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث جعفر بن سليمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٧) قال:حدثنا عبد الرزاق وعفان. والترمذي (٣٧١٢) قال: حدثنا قتيبة. والنسائي في فضائل الصحابة (٤٣) قال: أخبرنا قتبة بن سعيد.\nثلاثتهم - عبد الرزاق، وعفان،وقتيبة - عن جعفر بن سليمان، قال: حدثني يزيد الرشك، عن مطرف بن عبد الله بن، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب، لانعرفه إلا من حديث جعفر بن سليمان.","vol":"8","page":652},{"text":"٦٤٩٣ - (ت) حبشي بن جنادة - ﵁ - أن النبيَّ - ﷺ- قال: «عليٌّ مِنِّي، وأنا من عليّ، ولا يؤدّي عنِّي إلا أنا أو عليّ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٢١) في المناقب، باب مناقب علي بن أبي طالب ﵁، ورواه أحمد في \" المسند \" ٤ / ١٦٤ و١٦٥، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد ٤/١٦٤) قال:حدثنا يحيى بن آدم،وابن أبي بكير. وفي (٤/١٦٤ و١٦٥) قال:حدثنا الزبيري،والنسائى في فضائل الصحابة (٤٤) قال: أخبرنا أحمد بن سليمان،قال:حدثنا يحيى بن آدم.\nثلاثتهم - ابن آدم، وابن أبي بكير، والزبيري - قالوا:حدثنا إسرائيل.\n٢- وأخرجه أحمد (٤/١٦٥) قال: حدثنا يعني الزبيري، وفي (٤/١٦٥) قال:حدثنا أسود بن عامر. وفي (٤/١٦٥) قال:حدثنا يحيى بن آدم. وابن ماجة (١١٩) قال:حدثنا أبو بكر بن أبي شيبة، وسويد بن سعيد، وإسماعيل بن موسى، والترمذي (٣٧١٩) قال: حدثنا إسماعيل بن موسى.\nستتهم - الزبير، وأسود،ويحيى، وأبو بكر، وسويد،وإسماعيل - عن شريك.\nكلاهما - إسرائيل، وشريك- عن أبي إسحاق، فذكره.","vol":"8","page":652},{"text":"٦٤٩٤ - (ت) أنس بن مالك - ﵁ - قال: «كان عند رسولِ الله - ﷺ- طَيْر، فقال: اللهمَّ ائتني بأحَبِّ خلقِك إليك يأكلُ معي هذا الطير، فجاء عليّ، فأكل معه» أخرجه الترمذي (١) .\nوقال رزين: قال أبو عيسى: في هذا الحديث قصّة، وفي آخرها «أن أنَسًا قال لعليّ: استغفر لي، ولك عندي بشارة، ففعل، فأخبره بقول رسول الله - ﷺ-» .\n_________\n(١) رقم (٣٧٢٣) في المناقب، باب مناقب علي بن أبي طالب ﵁، من طريق عيسى بن عمر عن إسماعيل بن عبد الرحمن السدي عن أنس ﵁، وقال الترمذي: هذا حديث غريب لا نعرفه من حديث السدي إلا من هذا الوجه، وقد روي هذا الحديث من غير وجه عن أنس، وأخرجه الحاكم بمعناه من طريق سلمان بن بلال عن يحيى بن سعيد عن أنس، وقال الحاكم: رواه عن أنس أكثر من ثلاثين نفسًا، ثم ذكر له شواهد عن جماعة من الصحابة، قال الحافظ ابن حجر: وفي الطبراني منها عن سفينة وابن عباس، وسند كل منهما متقارب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n باطل: أخرجه الترمذي (٣٧٢١) قال:حدثنا سفيان بن وكيع. قال: حدثنا عبيد الله بن موسى، عن عيسى بن عمر، عن السدي، فذكره.","vol":"8","page":653},{"text":"٦٤٩٥ - (خ م) سلمة بن الأكوع - ﵁ - قال: «كان عليّ قد تَخَلّفَ عن النبيِّ - ﷺ- في خيبرَ، وكان رَمِدًا، فقال: أنا أتَخَلَّفُ عن رسولِ الله - ﷺ-؟ فخرج فَلَحِقَ بالنبي - ﷺ-، فلما كان مَسَاءَ الليلة التي فتحها الله في صباحها، قال رسولُ الله - ﷺ-: لأُعْطِيَنَّ الراية - أو لَيأْخُذنَّ الرايةَ - غدًا رجل يحبه الله ورسولُه - أو قال: يحب الله ورسولَه - يفتح الله عليه، فإذا نحن بعليٍّ، وما نرجوه، فقالوا: هذا عليّ، فأعطاه رسولُ الله - ﷺ- الراية، ففتح الله عليه» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٥٨ في فضائل الصحابة، باب مناقب علي بن أبي طالب ﵁، وفي الجهاد، باب ما قيل في لواء النبي ﷺ، وفي المغازي، باب غزوة خبير، ومسلم رقم (٤٤٠٧) في فضائل الصحابة، باب من فضائل علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٦٤ و٥/٢٣) قال:حدثنا قتيبة بن سعيد. وفي (٥/١٧١) قال: حدثنا عبد الله بن مسلمة. ومسلم (٧/١٢٢) .قال:حدثنا قتيبة بن سعيد.\nكلاهما - قتيبة، وعبد الله- عن حاتم بن إسماعيل، عن يزيد بن أبي عبيد، فذكره.","vol":"8","page":653},{"text":"٦٤٩٦ - (خ م) سهل بن سعد - ﵁ - أن رسولَ الله - ﷺ- قال يوم خيبر: «لأعطينَّ الراية غدًا رَجُلًا يفتح الله على يديه، يُحِبُّ الله ورسولَه، ويحبُّه الله ورسولُهُ، قال: فبات الناس يَدُوكون ليلتهم: أيُّهم يُعطَاها، فلما أصبح الناس غَدَوْا على رسولِ الله - ﷺ-، كُلُّهم يرجو أن يُعطَاها، فقال: أين عليُّ بنُ أبي طالب؟ فقيل: هو يا رسولَ الله يشتكي عينه، قال: فأَرسِلوا إليه، فَأُتِيَ به فبصق في عينه، ودعا له، فبرأ حتى كأن لم يكن به وجع، فأَعطاه الراية، فقال عليٌّ: يا رسولَ الله أُقاتلُهم حتى يكونوا مثلنا؟ قال: انْفُذْ على رِسْلك، حتى تنزلَ بساحتهم، ثُمَّ ادْعُهم إلى الإسلام، وأخبرهم بما يجب عليهم من حق الله ﷿ فيهم، فوالله لأن يهديَ الله بك رجلًا واحدًا خير لك من حُمْر النَّعَم» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يدوكون) بات القوم يدوكون دوكًا: إذا وقعوا في أخلاطٍ ودوران وخاضوا في أمر.\n(نَفَذ) في الأمر: إذا مضى فيه. ⦗٦٥٥⦘\n(وعلى رسلك) أي: على حالتك وهينتك.\n_________\n(١) رواه البخاري ٧ / ٥٧ و٥٨ في فضائل أصحاب النبي ﷺ، باب مناقب علي بن أبي طالب ﵁، وفي الجهاد، باب دعاء النبي ﷺ إلى الإسلام والنبوة، وباب فضل من أسلم على يديه رجل، وفي المغازي، باب غزوة خبير، ومسلم رقم (٢٤٠٦) في فضائل الصحابة، باب من فضائل علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٣٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن. والبخاري (٤/٥٧) قال: حدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا عبد العزيز بن أبي حازم. وفي (٤/٧٣ و٥/١٧١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن بن محمد بن عبد الله بن عبد القاري. وفي (٥/٢٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز. ومسلم (٧/١٢١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز، يعني ابن أبي حازم (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا يعقوب (يعني ابن عبد الرحمن) . وأبو داود (٣٦٦١) قال: حدثنا سعيد بن منصور، قال: حدثنا عبد العزيز بن أبي حازم. والنسائى (في فضائل الصحابة) (٤٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا يعقوب.\nكلاهما- يعقوب، وعبد العزيز- عن أبي حازم، فذكره.","vol":"8","page":654},{"text":"٦٤٩٧ - (م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال يوم خيبر: «لأُعطينَّ هذه الرايةَ رَجُلًا يحبُّ الله ورسولَه، يفتح الله على يديه، قال عمرُ بنُ الخطاب: ما أحْبَبْتُ الإمارة إلا يومئذ، قال: فتساورتُ لها رجاءَ أن أُدْعَى لها، فدعا رسولُ الله - ﷺ- عليَّ بنَ أبي طالب، فأعطاه إياها، وقال: امْشِ، ولا تلتفت حتى يفتح الله عليك، قال: فسار عليّ شيئًا، ثم وقف ولم يلتفتْ، فصرخ: يا رسول الله، على ماذا أقاتل الناس؟ قال: قاتِلهم حتى يشهدوا أن لا إِله إلا الله، وأنَّ محمدًا رسولُ الله، فإذا فعلوا ذلك فقد مَنَعُوا منكَ دِمَاءهم وأَموالَهم إِلا بحقِّها، وحسابُهم على الله» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَسَاوَرت لها) أي: ثُرْتُ وانزعجت وتطلَّعت، والسَّورة: الثورة والحركة بِحدَّة، يقال: سار الرجل يسور، وهو سَوَّار: إذا ثار وزال عنه السكون الذي كان عليه، هذا أصله، ثم قد يكون عن غضب أو عن شيء يُتْبِعُه نفسه، فيريد أن يقف عليه.\n_________\n(١) رقم (٢٤٠٥) في فضائل الصحابة، باب من فضائل علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٨٤) قال:حدثنا عفان، قال: حدثنا وهيب. ومسلم (٧/١٢١) قال:حدثنا قتيبة بن سعيد. قال:حدثنا يعقوب، يعني ابن عبد الرحمن القاري. والنسائى في الكبري (تحفة الأشراف) (٩/٤/١٢٧٧٧) عن قتيبة، عن يعقوب بن عبد الرحمن.\nكلاهما - وهيب، ويعقوب - عن سهيل، عن أبيه، فذكره..","vol":"8","page":655},{"text":"٦٤٩٨ - (ت) أبو سعيد الخدري - ﵁ - قال: «إنْ كنا لَنَعْرِفُ المنافقين - نحن معاشر الأنصار - ببغضهم عليَّ بن أبي طالب» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧١٨) في المناقب، باب مناقب علي بن أبي طالب ﵁، من حديث جعفر بن سليمان عن أبي هارون العبدي عن أبي سعيد الخدري، وأبو هارون اسمه: عمارة بن جوين متروك، وقال الترمذي: هذا حديث غريب، وقد تكلم شعبة في أبي هارون العبدي، وقال الترمذي: وقد روي هذا عن الأعمش عن أبي صالح عن أبي سعيد. أقول: ويشهد لمعناه الحديثان اللذان بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: قال الحافظ المزي:الترمذي في المناقب (٦٨) عن قتيبة بن سعيد، عن جعفر بن سليمان بن عمارة بن جوين،فذكره.\nقال الترمذي: غريب، وقد تكلم شعبة في أبي هارون العبدي - عمارة بن جوين - وقد روى هذا عن الأعمش عن أبي صالح عن أبي سعيد.","vol":"8","page":656},{"text":"٦٤٩٩ - (ت) أم سلمة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «لا يُحبُّ عليًّا منافق، ولا يبغضه مؤمن» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧١٩) في المناقب، باب مناقب علي بن أبي طالب ﵁، وإسناده ضعيف، ولكن يشهد له الحديث الذي بعده، فهو به حسن، ولذلك قال الترمذي: هذا حديث حسن غريب من هذا الوجه، وقال: وفي الباب عن علي، يريد الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٢) قال حدثنا عثمان بن محمد بن أبي شيبة قال عبد الله بن أحمد: وسمعته أنا من عثمان بن محمد. والترمذي (٣٧١٧م) قال:حدثنا واصل بن عبد الأعلى.\nكلاهما - عثمان بن محمد بن أبي شيبة، وواصل بن عبد الأعلى- قالا:حدثنا محمد بن فضيل، عن عبد الله بن عبد الرحمن أبي النضر، عن المساور الحميري،عن أمه. فذكرته.","vol":"8","page":656},{"text":"٦٥٠٠ - (م ت س) زر بن حبيش قال: سمعتُ عليًّا - ﵁ - يقول: «والذي فَلَقَ الحبَّة، وبرأ النسمة، إِنه لعهدُ النبيِّ الأُميِّ إليَّ: أنه لا يحبُّني إلا مؤمن، ولا يُبْغِضُني إلا منافق» . أخرجه مسلم والترمذي والنسائي (١) . ⦗٦٥٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَِبَّة) بفتح الحاء: حبة الحنطة والشعير ونحوهما، وبكسرها: البزورات.\n(وفلقُها): شقها للإنبات.\n(النسمة): كل شيء فيه روح.\n(وبرأَها): خَلَقها.\n_________\n(١) رواه مسلم رقم (٧٨) في الإيمان، باب الدليل على أن حب الأنصار وعلي ﵃ من الإيمان، والترمذي رقم (٣٧٣٧) في المناقب، باب مناقب علي بن أبي طالب ﵁، والنسائي ٨ / ١١٧ في الإيمان، باب علامة المنافق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه الحميدي (٥٨) قال: حدثنا يحيى بن عيسى. وأحمد (١/٨٤) (٦٤٢) قال: حدثنا ابن نمير. وفي (١/٩٥) (٧٣١) و(١/١٢٨) (١٠٦٢) قال: حدثنا وكيع. ومسلم (١/٦٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع وأبو معاوية. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا أبو معاوية، وابن ماجة (١١٤) قال: حدثنا على بن محمد، قال: حدثنا وكيع وأبو معاوية، وعبد الله بن نمير، والترمذي (٣٧٣٦) قال: حدثنا عيسى بن عثمان بن أخي يحيى بن عيسى، قال: حدثنا أبو زكريا، الرملي. والنسائي (٨/١١٥) قال: أخبرنا يوسف بن عيسى، قال: أنبأنا الفضل بن موسى، وفي (٨/١١٧) قال: أخبرنا واصل بن عبد الأعلى، قال: حدثنا وكيع. في فضائل الصحابة (٥٠) قال: أخبرنا محمد بن العلاء قال: حدثنا أبو معاوية.\nخمستهم - أبو زكريا الرملي يحيى بن عيسى، وعبد الله بن نمير، ووكيع، وأبو معاوية، والفضل - عن الأعمش، عن عدي بن ثابت، عن زر بن حبيش، فذكره.","vol":"8","page":656},{"text":"٦٥٠١ - (ت) علي بن أبي طالب - ﵁ -: أَن رسولَ الله - ﷺ- قال: «أنا مدينةُ العلم، وعليّ بابُها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٢٥) في المناقب، باب مناقب علي بن أبي طالب ﵁، ولفظه عند الترمذي: \" أنا دار الحكمة وعلي بابها \"، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب منكر، ورواه أيضًا الحاكم ٣ / ١٢٦ من حديث ابن عباس وجابر، وأسانيده ضعيفة، قال الدارقطني في \" العلل \": إنه حديث مضطرب غير ثابت، وانظر كلام الحافظ ابن حجر عليه في رسالة طبعت عقب \" المشكاة \" ٣ / ٣١٤ و٣١٥ طبع المكتب الإسلامي، و\" المقاصد الحسنة \" للحافظ السخاوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مضطرب لا يثبت: أخرجه الترمذي (٣٧٢٣) قال:حدثنا إسماعيل بن موسى،قال:حدثنا محمد بن عمر بن الرومي،قال: حدثنا شريك، عن سلمة بن كهيل، عن سويد بن غفلة، عن الصنابحي، فذكره.\n(*) قال الترمذي:هذا حديث غريب منكر.\nقلت: لفظه في جامع الترمذي: أنا دار الحكمة..","vol":"8","page":657},{"text":"٦٥٠٢ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ- لعليّ: «يا عليُّ، لا يَحِلُّ لأحد [أن] يُجنِبَ في هذا المسجد غيري، وغيرَك» .\nأخرجه الترمذي [وقال]: قال علي بن المنذر: قلت لضرار بن صُرَد: ما معنى هذا الحديث؟ قال: لا يحل لأحد يستطرقه جُنُبًا غيري وغيركَ (١) .\n_________\n(١) رواه الترمذي رقم (٣٧٢٩) في المناقب، باب مناقب علي بن أبي طالب ﵁، وإسناده ⦗٦٥٨⦘ ضعيف، وقال الترمذي: هذا حديث حسن غريب، قال النووي: إنما حسنه الترمذي بشواهده. وقال الحافظ ابن حجر: في أجوبة وقعت عن أحاديث وقعت في مصابيح السنة ووصفت بالوضع، وهي رسالة طبعت عقب \" المشكاة \" ٣ / ٣١٦ طبع المكتب الإسلامي: وورد لحديث أبي سعيد شاهد نحوه من حديث سعد بن أبي وقاص أخرجه البزار من رواية خارجة بن سعد عن أبيه ورواته ثقات، والله أعلم، وانظر تعليل الحديث في \" الفتح \" ٧ / ١٢ و١٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٢٧) قال: حدثنا علي بن المنذر، قال: حدثنا محمد بن فضيل، عن سالم بن أبي حفصة، عن عطية، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه، وسمع مني محمد بن إسماعيل (البخاري) هذا الحديث فاستغربه.","vol":"8","page":657},{"text":"٦٥٠٣ - (س) بريدة - ﵁ - قال: «خطب أبو بكر وعمرُ فاطمةَ، فقال رسولُ الله - ﷺ-: إِنَّها صغيرة، فخطبها عليّ، فزوجها منه» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٦٢ في النكاح، باب تزوج المرأة مثلها في السن، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائى (٦/٦٢) قال: أخبرنا الحسين بن حريث، قال:حدثنا الفضيل بن موسى عن الحسين بن واقد، عن عبد الله بن بريدة، فذكره.","vol":"8","page":658},{"text":"٦٥٠٤ - (ت) علي بن أبي طالب - ﵁ - قال: «كنتُ إذا سألتُ رسولَ الله - ﷺ- أعطاني، وإذا سكتُّ ابتدأني» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٢٤) في المناقب، باب مناقب علي بن أبي طالب ﵁، من حديث عبد الله بن عمرو بن هند الجملي عن علي ﵁، وعبد الله بن عمرو بن هند الجملي لم يثبت سماعه من علي ﵁، كما قال الحافظ في \" التقريب \". أقول: ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب من هذا الوجه، وأخرجه ابن خزيمة في \" صحيحه \"، والحاكم ٣ / ٩٨٥ وصرح فيه عبد الله بن عمرو بن هند الجملي بسماعه من علي ﵁، وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه الترمذي (٣٧٢٢ و٣٧٢٩) قال:حدثنا خلاد بن أسلم أبو بكر البغدادي، قال:حدثنا النضر بن شميل، قال: أخبرنا عوف الأعرابي، عن عبد الله، بن عمرو بن هند الجملي فذكره.\nقلت: الراوي عن علي ﵁، لم يسمع منه. راجع التهذيب الحافظ.","vol":"8","page":658},{"text":"٦٥٠٥ - (ت) جابر بن عبد الله - ﵄ - قال: «دعا رسولُ الله - ﷺ- عليًا يوم الطائف فانْتَجاه، فقال الناس: لقد طال نَجواه مع ابن عَمِّه، فقال رسولُ الله - ﷺ-: ما انتجيتُه، ولكنَّ الله انْتَجَاهُ» أخرجه الترمذي (١) . ⦗٦٥٩⦘\nوقال: ومعنى قوله: «ولكن الله انتجاه»، يقول: إن الله أمرني أن أَنتجيَ معه.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناجاه وانتجاه) أي حادثه وسارَّه.\n_________\n(١) رقم (٣٧٢٨) في المناقب، باب مناقب علي بن أبي طالب ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث الأجلح، وقد رواه غير ابن فضيل عن الأجلح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٢٦) قال: حدثنا علي بن المنذر الكوفي، قال: حدثنا محمد بن فضيل، عن الأجلح، عن أبي الزبير، فذكره.","vol":"8","page":658},{"text":"٦٥٠٦ - (ت) عبد الله بن عباس - ﵄ - «أن رسولَ الله - ﷺ- أمر بسدِّ الأبواب إلا بابَ عليّ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٣٣) في المناقب، باب مناقب علي بن أبي طالب ﵁، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب. أقول: ولكن له شواهد بمعناه يقوى بها، منها حديث سعد بن أبي وقاص قال: أمرنا رسول الله ﷺ: بسد الأبواب الشارعة في المسجد وترك باب علي، أخرجه أحمد والنسائي، قال الحافظ في \" الفتح \": وإسناده قوي، وله شواهد أخرى ذكرها الحافظ في \" الفتح \" ثم قال في آخرها: وهذه الأحاديث يقوي بعضها بعضًا، وكل طريق منها صالح للاحتجاج فضلًا عن مجموعها، وانظر تعليل ذلك في \" الفتح \" ٧ / ١٢ و١٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٧٣٣) قال: ثنا محمد بن حميد الرازي، ثنا إبرهيم بن المختار عن شعبة عن أبي بلج عن ابن عباس، فذكره.\nقال الترمذي: غريب لا نعرفه عن شعبة إلا من هذا الوجه.","vol":"8","page":659},{"text":"٦٥٠٧ - (س) علي بن أبي طالب - ﵁ - قال: «كانت لي منزلة من رسول الله - ﷺ-، لم تكن لأحد من الخلائق، فكنتُ [آتيه] كُلَّ سَحَر، فأقول: السلام عليك يا نبيَّ الله، فإن تنحنح انصرفتُ إلى أهلي، وإلا دخلتُ عليه» أخرجه النسائي (١) .\n_________\n(١) ٣ / ١٢ في السهو في الصلاة، باب التنحنح في الصلاة، وفي سنده نجي الحضرمي، لم يوثقه غير ابن حبان والعجلي، وباقي رجاله ثقات، ورواه أيضًا أحمد في \" المسند \" رقم (٦٠٨) و(٦٤٧)، وابن ماجة رقم (٣٧٠٨) في الأدب، باب الاستئذان، ومداره على عبد الله بن نجي، قال الحافظ في \" التلخيص \": واختلف عليه، فقيل: عنه عن علي، وقال يحيى بن معين: لم يسمع عبد الله من علي، بينه وبين علي أبوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قال الحافظ المزي: النسائى في الصلاة (٣٤٧٠) عن القاسم بن زكريا بن دينار عن أبي أسامة عن شرحبيل بن مدرك، عن عبد الله بن نجي، عن أبيه، به وروي عن عبد الله بن نجي، عن علي، وقد مضي (١٠٣٠٢) راجع التحفة (٧/٤١٦ و٤٥١) .","vol":"8","page":659},{"text":"٦٥٠٨ - (ت) أنس بن مالك - ﵁ - قال: «بعث النبي - ﷺ- بـ (براءة) مع أبي بكر، ثم دعاه فقال: لا ينبغي لأحد أن يبُلِّغَ هذا إلا رَجُل من أهلي، فدعا عليًّا، فأعطاه إياها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٨٩) في التفسير، باب ومن سورة التوبة، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب من حديث أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٣/٢١٢) قال:ثنا عبد الصمد وعفان. وفي (٣/٢٨٣) قال:حدثنا عفان. والترمذي (٣٠٩٠) قال:ثنا محمد بن بشار،قال:ثنا عفان وعبد الصمد.\nكلاهما - قالا: ثنا حماد بن سلمة، عن سماك، فذكره.","vol":"8","page":660},{"text":"٦٥٠٩ - (ت) عبد الله بن عباس - ﵄ - قال: «بعث رسول الله - ﷺ- أبا بكر، وأمره أن يناديَ بهؤلاء الكلمات، ثم أتبعه عليًّا فبينا أبو بكر ببعض الطريق، إذْ سمع رُغَاء ناقةِ رسول الله - ﷺ- القَصْواء، فقام (١) أبو بكر فَزِعًا يظن أنه رسولُ الله - ﷺ-، فإذا عليّ، فدفع إليه كتابًا من رسول الله - ﷺ-، وأمر عليًّا أن يناديَ بهؤلاء الكلمات - زاد رزين: فإنه لا ينبغي لأحد أن يبلِّغ عني إلا رجل من أهلي، ثم اتفقا - فانطلقا، [فحجَّا]، فقام عليّ أيام التشريق ينادي: ذِمَّةُ الله ورسوله بريئةٌ من كل مشرك، فسيحوا في الأرض أربعة أشهر، ولا يَحُجَّنَّ بعد العام مشرك، ولا يطوفنَّ بعد اليوم عُرْيَان، ولا يدخل الجنة إِلا نفس مؤمنة، قال: فكان عليّ ينادي بهؤلاء الكلمات، فإذا عَييَ قام أبو بكر، فنادى بها» أخرجه الترمذي (٢) . ⦗٦٦١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرُّغاء): صوت البعير.\n(القصواء) بالمدّ: لقب ناقة رسول الله - ﷺ-، ولم تكن قصواء، فإن القصواء: هي المشقوقة الأذن من النوق.\n(ذمة الله): الذِّمَّة: العهد والأمان.\n(ساح) في الأرض: إذا ذهب منها حيث أراد.\n_________\n(١) في نسخ الترمذي المطبوعة: فخرج.\n(٢) رقم (٣٠٩٠) في التفسير، باب ومن سورة التوبة، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه من حديث ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٠٩١) قال: حدثنا محمد بن إسماعيل قال: حدثنا سعيد بن سليمان، قال: حدثنا عباد بن العوام، قال: حدثنا سفيان بن حسين، عن الحكم بن عتيبة، عن مقسم، فذكره.","vol":"8","page":660},{"text":"٦٥١٠ - (ت) أم عطية - ﵂ - قالت: بعث النبي - ﷺ- جيشًا فيهم عليّ، قالت: فسمعتُ رسولَ الله - ﷺ- يقول [وهو رافع يديه]: «اللهم لا تُمِتْني حتى تُرِيَني عليًّا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٣٨) في المناقب، باب مناقب علي بن أبي طالب ﵁، وفي سنده جهالة، ومع ذلك فقد قال الترمذي: هذا حديث حسن إنما نعرفه من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٣٧) قال:حدثنا محمد بن بشار،ويعقوب بن إبراهيم، وغير واحد،قالوا: أخبرنا أبو عاصم، عن أبي الجراح،قال:حدثني جابر بن صبيح. قال:حدثتني أم شراحيل، فذكرته.","vol":"8","page":661},{"text":"٦٥١١ - (خ) أبو إسحاق [السبيعي]- ﵀ - قال: «سأل رجل البَرَاءَ - وأنا أسمع - قال: أشَهِد عليّ بدرًا؟ قال: [و] بَارَزَ، وظاهر» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المظاهرة): النُّصرَة والإعانة.\n_________\n(١) ٧ / ٢٣٢ في المغازي، باب دعاء النبي ﷺ على كفار قريش، قال الحافظ في \" الفتح \": حديث البراء هذا من مراسيل الصحابة، لأنه لم يشهد بدرًا، فكأنه تلقى ذلك عمن شهدها من الصحابة، أو سمع من النبي ﷺ ما يدل على ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٩٦) قال: حدثني أحمد بن سعيد أبو عبد الله، قال: حدثنا إسحاق بن منصور. قال حدثنا إبراهيم بن يوسف، عن أبيه، عن أبي إسحاق، فذكره.","vol":"8","page":661},{"text":"٦٥١٢ - (ت) علي بن أبي طالب - ﵁ - قال: «كنتُ شاكيًا، فمرَّ بي رسولُ الله - ﷺ- وأنا أقول: اللهم إِن كان أَجلي قد حَضَرَ فأَرِحْني، وإنْ كان متأخِّرًا، فارفعني، وإن كان بلاء فصبِّرني، فقال رسولُ الله - ﷺ-: كيف قلتَ؟ فأعاد عليه [ما] قال، فضربه برجله، وقال: اللهم عافِهِ، أو اشْفِهِ - شك شعبة - قال: فما اشتكيتُ وجعي بعدُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٥٩) في الدعوات، باب في دعاء المريض، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح، ورواه أيضًا أحمد في \" المسند \"، والحاكم في \" المستدرك \"، وابن حبان في \" صحيحه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٨٣) (٦٣٧) قال:حدثنا يحيى. وفي (١/٨٤) (٦٣٨) قال:حدثنا عفان. وفي (١/١٠٧) (٨٤١) قال:حدثنا محمد بن جعفر. وفي (١/١٢٨) (١٠٥٧) قال: حدثنا وكيع،.وعبد بن حميد (٧٣) قال: أخبرنا يزيد بن هارون. والترمذي (٣٥٦٤) قال:حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. والنسائي في عمل اليوم والليلة (١٠٥٨) قال: أخبرنا إسماعيل بن مسعود،قال:حدثنا خالد.\nستتهم- يحيى، وعفان، ومحمد بن جعفر، ووكيع، ويزيد، وخالد بن الحارث - عن شعبة،عن عمرو بن مرة، عن عبد الله بن سلمة،فذكره.","vol":"8","page":662},{"text":"٦٥١٣ - (م) سهل بن سعد - ﵁ - قال: «اسْتُعْمِلَ على المدينةِ رجل من آل مَرْوانَ، قال: فدعا [سهلَ بنَ سعد، فأمره أن يَشْتُم عليًّا، قال: فأبى سَهْل، فقال له: أَمَّا إِذا أبيتَ فقل]: لعنَ الله أبا التُّرَاب (١)، فقال سَهْل: ما كان لعليّ اسم أحبَّ إليه من أبي التراب، وإِن كان ليفرحُ إذا دُعِيَ بها، فقال له: أخبرنا عن قِصَّتِه، لم سُمِّيَ أبا التراب؟ قال: جاء رسولُ الله - ﷺ- بيتَ فاطمة، فلم يَجِدْ عَليًّا في البيت، فقال: أيْن ابنُ عمِّك؟ قالت: كان بيني وبينه شيء، فغاضَبَني، فخرج، فلم يَقِلْ عندي، فقال رسولُ الله - ﷺ- لإنسان: انظر أين هو؟ فجاء، فقال: يا رسول الله، هو في ⦗٦٦٣⦘ المسجد راقد، فجاءه رسولُ الله - ﷺ-، وهو مضطجع، قد سقط رداؤه عن شِقِّه، فأصابه تراب، فجعلَ رسولُ الله - ﷺ- يمسحه عنه ويقول: قُم أبا التراب، قُم أبا التراب» . أخرجه مسلم (٢)، وقد أخرج هو والبخاري رواية أخرى، وقد ذُكِرَتْ في «كتاب الأسامي» من حرف الهمزة.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يَقِلْ): من القائلة، وهو حَرُّ وسط النهار.\n_________\n(١) لا يجوز شتم علي ﵁، ولا لعنه، وهو أمير المؤمنين حقًا باتفاق أهل السنة والجماعة.\n(٢) رقم (٢٤٠٩) في فضائل الصحابة، باب من فضائل علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرج البخاري (١/١٢٠ (٨/٧٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز بن أبي حازم. وفي (٥/٢٣) قال: حدثنا عبد الله بن مسلمة قال: حدثنا عبد العزيز بن أبي حازم. وفي (٨/٥٥) وفي (الأدب المفرد) (٨٥٢) قال: حدثنا خالد مخلد، قال: حدثنا سليمان بن بلال، ومسلم (٧/١٢٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز (يعني ابن أبي حازم) .\nكلاهما - عبد العزيز، وسليمان- عن أبي حازم، فذكره.","vol":"8","page":662},{"text":"٦٥١٤ - () محمد بن كعب القرظي قال: «افتخر طلحةُ بن شيبة بن عبد الدار، وعباس بن عبد المطلب، وعلي بن أبي طالب، فقال طلحةُ: أنا صاحبُ البيت، ومعي مفتاحُه - وفي رواية: ومعي مفتاح البيت - ولو أشاءُ بتُّ فيه، وقال عباس: أنا صاحبُ السِّقَاية، ولو أشاء بتُّ في المسجد، وقال عليّ: ما أدري ما تقولان؟ لقد صَلَّيتُ إِلى القبلة ستَّة أشهر قبل الناس، وأنا صاحبُ الجهاد، فأنزل الله تعالى: ﴿أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ المَسْجِدِ الحَرَامِ كَمَنْ آمَنَ باللهِ وَاليَوْمِ الآخِرِ وَجَاهَدَ في سَبِيلِ اللهِ لا يَسْتَوُونَ عِنْدَ اللهِ وَاللهُ لا يَهْدِي القَوْمَ الظَّالِمينَ﴾ [التوبة: ١٩]» . ⦗٦٦٤⦘\nوفي رواية قال: «افْتَخَرَ عليّ وعبَّاس وشيبة، فقال عباس: أنا أسْقي حاجَّ بيت الله، وقال شيبة: أنا أعْمُر مسجد الله، وقال عليّ: أنا هاجرتُ مع رسول الله - ﷺ-، فأنزل [الله] تعالى هذه الآية» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وروى الرواية الأولى ابن جرير الطبري في \" التفسير \" رقم (١٦٥٦٣) وقال: حدثني يونس قال: أخبرني ابن وهب قال: أخبرت عن أبي صخر قال: سمعت محمد بن كعب القرظي ... فذكرها، وفي \" تفسير ابن كثير \": قال ابن جرير: حدثني يونس، أخبرنا ابن وهب أخبرني ابن لهيعة عن أبي صخر قال: سمعت محمد بن كعب القرظي، وإسناده عند ابن كثير إلى محمد بن كعب القرظي حسن، والرواية الثانية رواها أيضًا ابن جرير الطبري رقم (١٦٥٦٥) عن السدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين على الأصول، وقد رواه ابن جرير الطبري في تفسيره (١٦٥٦٣) .","vol":"8","page":663},{"text":"٦٥١٥ - () عبد الله بن سلام - ﵁ - قال: أتيتُ رسول الله - ﷺ-، ورَهْط من قومي، فقلنا: إن قومنا حَادُّونَا لما صدَّقْنا الله ورسوله، وأقسموا لا يُكلِّمونا، فأنزل الله تعالى ﴿إِنَّما وَلِيُّكُمُ اللهُ وَرَسُولُهُ والَّذِينَ آمَنُوا﴾ [المائدة: ٥٥] ثم أذَّن بلال لصلاة الظهر، فقام الناس يُصَلُّون، فمن بين ساجد وراكع وسائل، إذا سائل يسأل، فأعْطاه عليٌّ خاتَمه وهو راكع، فأخبر السائلُ رسولَ الله - ﷺ-، فقرأ علينا رسولُ الله - ﷺ- ﴿إِنَّما وَلِيُّكُمُ اللهُ وَرَسُولُهُ والَّذِينَ آمَنُوا الَّذِينَ يُقيمون الصَّلاةَ ويُؤْتُونَ الزَّكاةَ وهم رَاكِعُونَ. وَمَنْ يَتَوَلَّ اللهَ ورسولَهُ والذين آمنوا فَإِنَّ ⦗٦٦٥⦘ حِزْبَ اللهِ هُمُ الغَالِبُونَ﴾ [المائدة: ٥٥ - ٥٦]» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المحادّة): المخالفة والمنازعة.\n\nتم - بعون الله تعالى وتوفيقه - الجزء الثامن من «جامع الأصول في أحاديث الرسول - ﷺ -» ويليه الجزء التاسع، وأوله مناقب طلحة ابن عبيد الله - ﵁ -\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه بنحوه ابن مردويه من طريق الكلبي عن أبي صالح عن ابن عباس، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين على الأصول. ولم أهتد إليه.","vol":"8","page":664},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1405>[فضائل] طلحة بن عبيد الله ﵁</span>\n٦٥١٦ - (ت) جابر بن عبد الله - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ سَرَّهُ أن يَنْظُرَ إلى شهيد يمشي على وجه الأرض، فلينظرْ إلى طلحةَ بنِ عبيدِ الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٤٠) في المناقب، باب مناقب طلحة بن عبيد الله، ورواه أيضًا ابن ماجة رقم (١٢٥) في المقدمة، وفي سنده الصلت بن دينار، وهو متروك، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه ابن ماجة (١٢٥) قال: حدثنا علي بن محمد، وعمرو بن عبد الله الأودي، قالا: حدثنا وكيع. والترمذي (٣٧٣٩) قال: حدثنا قتيبة، قال: حدثنا صالح بن موسى الطلحي من ولد طلحة بن عبيد الله.\nكلاهما - وكيع، وصالح - عن الصلت بن دينار، عن أبي نضرة، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث الصلت، وقد تكلم بعض أهل العلم في الصلت ابن دينار وفي صالح بن موسى من قبل حفظهما.","vol":"9","page":3},{"text":"٦٥١٧ - (ت) الزبير بن العوام - ﵁ -: كان على النبيِّ - ﷺ- دِرْعان يومَ أُحُد، فنهضَ إلى الصخرة، فلم يستطعْ، فأقعدَ طلحةَ تحتَهُ، وصَعِد النبيُّ - ﷺ- حتى استوى على الصخرة، قال: فسمعتُ رسولَ الله - ﷺ- يقول: «أوْجَبَ طَلْحَةُ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوجبَ طلحة): أوجب فلان: إذا فعل فعلًا تجب له به الجنة، أو النار، والمراد به هاهنا: الجنة.\n_________\n(١) في المناقب، باب مناقب طلحة بن عبيد الله، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٣٧٤ وصححه، وسكت عليه الذهبي، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٦٥) (١٤١٧) قال: حدثنا يعقوب، قال: حدثنا أبي -هو إبراهيم بن سعد- والترمذي (١٦٩٢) و(٣٧٣٨) وفي الشمائل (١١٠) قال: حدثنا أبو سعيد الأشج، قال: حدثنا يونس ابن بكير.\nكلاهما - إبراهيم، ويونس - عن محمد بن إسحاق، عن يحيى بن عباد بن عبد الله بن الزبير، عن أبيه، عن جده عبد الله بن الزبير، فذكره.\nوقال الترمذي: وهذا حديث حسن غريب لا نعرفه إلا من حديث محمد بن إسحاق، وقال في الموضع آخر: هذا حديث حسن صحيح غريب.","vol":"9","page":3},{"text":"٦٥١٨ - (خ) قيس بن أبي حازم - ﵀ - قال «رأيتُ يدَ ⦗٤⦘ طلحةَ التي وقَى بها النبيَّ - ﷺ- قد شُلَّتْ» وفي رواية «رأيتُ يَدَ طلحةَ شَلاَّءَ وقى بها النبيَّ - ﷺ- يَوْمَ أُحُد» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شُلَّتْ): الشلل: فساد اليد بمرض أو قطع، ورَجل أشلُّ، ويد شلاَّء، وشلت يده، فهي مشلولة.\n_________\n(١) ٣ / ٦٦ في فضائل أصحاب النبي ﷺ، باب ذكر طلحة بن عبيد الله، وفي المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما وعلى الله فليتوكل المؤمنون﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٧٢٤) قال: حدثنا مسدد، قال: حدثنا خالد. وفي (٤٠٦٣) قال: حدثني عبد الله بن أبي شيبة، قال: حدثنا وكيع.\nكلاهما - خالد، ووكيع - عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.","vol":"9","page":3},{"text":"٦٥١٩ - (خ م) أبو عثمان النهدي - ﵀ -: قال: لم يبق مع النبيِّ - ﷺ- في بعض تلك الأيام - التي قاتل فيها رسولُ الله - ﷺ- غيرُ طلحة وسعد، عن حديثهما (١) . أخرجه البخاري ومسلم (٢) .\n_________\n(١) أي: هما حدثاني بذلك.\n(٢) رواه البخاري ٧ / ٦٦ في فضائل أصحاب النبي صلى الله علي وسلم، باب ذكر طلحة بن عبيد الله، وفي المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما وعلى الله فليتوكل المؤمنون﴾، ومسلم رقم (٢٤١٤) في فضائل الصحابة، باب من فضائل طلحة والزبير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٢٧) قال: حدثنا محمد بن أبي بكر المقدمي. وفي (٥/١٢٤) قال: حدثنا موسى بن إسماعيل. ومسلم (٧/١٢٧) قال: حدثنا محمد بن أبي بكر المقدمي، وحامد بن عمر البكراوي، ومحمد بن عبد الأعلى.\nأربعتهم - محمد بن أبي بكر، وموسى، وحامد، ومحمد بن عبد الأعلى - قالوا: حدثنا المعتمر - وهو ابن سليمان - قال: سمعت أبي، عن أبي عثمان، فذكره.","vol":"9","page":4},{"text":"٦٥٢٠ - (ت) موسى بن طلحة، وأخوه عيسى عن أبيهما (١) «أن أصحابَ رسولِ الله - ﷺ- قالوا لأعرابيّ جَاهِل: سَلْ رسولَ الله - ﷺ- عمن ﴿قَضَى نَحْبَه﴾ [الأحزاب: الآية ٢٣] من هو؟ وكانوا لا يجتَرِئُون على مَسْألَتِهِ، وكانوا يُوَقِّرونه ويَهابُونَه، فسأله الأعرابيُّ، فأعرض عنه، ثم سأله، فأعرض عنه، قال طلحةُ: ثم طلعتُ من باب المسجد وعليَّ ثياب خُضْر، فلما رآني رسولُ الله - ﷺ-، قال: أين السائلُ عَمَّن قَضَى نَحْبَهُ؟ ⦗٥⦘ قال الأعرابي: أنا يا رسولَ الله، فقال: هذا مِمن قَضى نحْبَهُ» . أخرجه الترمذي (٢) .\nوزاد فيها رزين - بعد قوله «على مسألته» - لما نزل قوله تعالى: ﴿يا أيها الذين آمنوا لا تسألوا عن أشياء إن تُبْدَ لَكُمْ تَسُؤْكُم﴾ [المائدة: الآية ١٠١] .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّحب): النذر، وقيل: الموت، وذلك أن طلحة بن عبيد الله ألزم نفسه إذا لقي العدو، أن يَصُدَقه القتال فَفَعَل.\n(الاجتراء): الإقدام على الأمر، والجسارة عليه.\n_________\n(١) في المطبوع: عن أسماء ﵂، وهو خطأ.\n(٢) رقم (٣٧٤٣) في المناقب، باب مناقب طلحة بن عبيد الله، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٠٣) و(٣٧٤٢) قال: حدثنا أبو كريب، محمد بن العلاء، قال: حدثنا يونس بن بكير، قال: حدثنا طلحة بن يحيى، عن موسى، وعيسى، ابني طلحة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث يونس بن بكير. وقال في الموضع الآخر: وقد رواه غير واحد من كبار أهل الحديث عن أبي كريب هذا الحديث. وسمعت محمد بن إسماعيل يحدث بهذا عن أبي كريب، ووضعه في كتاب الفوائد.","vol":"9","page":4},{"text":"٦٥٢١ - (ت) موسى بن طلحة - ﵀ -: قال: دخلتُ على معاويةَ فقال: ألا أُبَشِّرُكَ؟ قلتُ: بلى، قال: سمعتُ رسولَ الله - ﷺ- يقول: «طَلْحَةُ ممن قَضَى نَحْبَهُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٤٢) في المناقب، باب مناقب طلحة بن عبيد الله، ورواه أيضًا ابن ماجة رقم (١٢٦) و(١٢٧) في المقدمة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٢٦) قال: حدثنا أحمد بن الأزهر، قال: حدثنا عمرو بن عثمان، قال: حدثنا زهير بن معاوية. وفي (١٢٧) قال: حدثنا أحمد بن سنان، قال: حدثنا يزيد بن هارون. والترمذي (٣٢٠٢)، (٣٧٤٠) قال: حدثنا عبد القدوس بن محمد العطار البصري، قال: حدثنا عمرو بن عاصم.\nثلاثتهم - زهير، ويزيد، وعمرو بن عاصم - عن إسحاق بن يحيى بن طلحة، عن موسى بن طلحة، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وإنما روي عن موسى بن طلحة عن أبيه.","vol":"9","page":5},{"text":"<span data-type=\"title\" id=toc-1406>الزبير بن العوام - ﵁</span>-\n٦٥٢٢ - (ت) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن لكلِّ نبيّ حواريًّا، وإن حواريَّ الزبيرُ بنُ العوَّام» . ⦗٦⦘ أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحواريُّ): خالصة الإنسان وصفيه المختص به، كأنه أخلص ونقي من كل عيب؛ لأن تحوير الثياب: تبييضها وغسلها، ومنه سمي الحواريُّون أصحاب المسيح ﵇، لأنهم كانوا قَصّارين، وقيل: الحواريُّ: الناصر، فلما انضم هؤلاء إلى المسيح وتابعوه ونصروه سُمُّوا حوارِيَّين.\n_________\n(١) رقم (٣٧٤٥) في المناقب، باب مناقب الزبير بن العوام، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وأخرجه الشيخان مطولاَ كما في الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن صحيح: أخرجه أحمد (١/٨٩) (٦٨٠) قال: حدثنا هاشم وحسن. قالا: حدثنا شيبان. وفي (٦٨١) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (١/١٠٢) (٧٩٩) قال: حدثنا عفان، قال: حدثنا حماد. وفي (١/١٠٣) (٨١٣) قال: حدثنا يونس، قال: حدثنا حماد، -يعني ابن سلمة-. والترمذي (٣٧٤٤) قال: حدثنا أحمد بن منيع، قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة.\nثلاثتهم - شيبان، وزائدة، وحماد - عن عاصم بن بهدلة، عن زر، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":5},{"text":"٦٥٢٣ - (خ م ت) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ- يوم الأحزاب: «مَنْ يأتينا بخبر القوم؟ فقال الزُّبَيْرُ: أنا، ثم قال: من يأتينا بخبر القوم؟ فقال الزُّبَيْرُ: أنا، ثم قال في الثالثة: إنَّ لكلِّ نبيّ حواريًّا، وإن حَوَارِيَّ الزُّبَيْرُ» .\nوفي رواية قال: «نَدَب رسولُ الله - ﷺ- الناسَ يوم الخندق، فانتَدَب الزبيرُ ثلاثًا ...» وذكره.\nأخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٧ / ٦٤ في فضائل أصحاب النبي ﷺ، باب مناقب الزبير بن العوام ﵁، وفي الجهاد، باب فضل الطليعة، وباب هل يبعث الطليعة وحده، وباب السير وحده، وفي المغازي، باب غزوة الخندق، وفي خبر الواحد، باب بعث النبي صلى الله ⦗٧⦘ عليه وسلم الزبير طلعة وحده، ومسلم رقم (٢٤١٥) في فضائل الصحابة، باب من فضائل طلحة والزبير، والترمذي رقم (٣٧٤٦) في المناقب، باب مناقب الزبير بن العوام ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٣١) . وأحمد (٣/٣٠٧) . والبخاري (٤/٣٣) قال: حدثنا صدقة. وفي (٤/٧٠) قال: حدثنا الحميدي. وفي (٩/١١٠) قال: حدثنا علي بن عبد الله. ومسلم (٧/١٢٧) قال: حدثنا عمرو الناقد. والنسائي في الكبرى تحفة الأشراف (٣٠٣١) عن عبد الله بن محمد بن عبد الرحمن الزهري.\nستتهم - الحميدي، وأحمد، وصدقة، وعلي بن عبد الله، والناقد، وعبد الله بن محمد الزهري - عن سفيان بن عيينة.\n٢- وأخرجه مسلم (٧/١٢٧) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة. والنسائي في الكبرى الورقة (١١٩-أ) قال: أخبرنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني سعيد بن عبد الرحمن.\nكلاهما - أبو أسامة، وسعيد- عن هشام بن عروة.\n٣- وأخرجه أحمد (٣/٣٣٨) قال: حدثنا يونس. وفي (٣/٣٤٥) قال: حدثنا سريج. والبخاري (٥/٢٧) قال: حدثنا مالك بن إسماعيل.\nثلاثتهم - يونس، وسريج، ومالك بن إسماعيل - قالوا: حدثنا عبد العزيز بن عبد الله بن أبي سلمة.\n٤- وأخرجه أحمد (٣/٣٦٥) . وعبد بن حميد (١٠٨٨) . والبخاري (٤/٣٣) ثلاثتهم قالوا: حدثنا أبو نعيم. والبخاري (٥/١٤١) قال: حدثنا محمد بن كثير. ومسلم (٧/١٢٧) قال: حدثنا أبو كريب، وإسحاق بن إبراهيم، جميعا عن وكيع. وابن ماجة (١٢٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٣٧٤٥) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الحفري، وأبو نعيم.\nأربعتهم- أبو نعيم، ومحمد بن كثير، ووكيع، وأبو داود الحفري - عن سفيان الثوري.\n٥- وأخرجه النسائي في فضائل الصحابة (١٠٧) قال: أخبرنا القاسم بن زكريا، قال: حدثنا أبو أسامة، عن هشام بن عروة، وسفيان بن سعيد.\nأربعتهم - ابن عيينة، وهشام، وعبد العزيز، وسفيان بن سعيد الثوري - عن محمد بن المنكدر، فذكره. وبلفظ:» الزبير هو ابن عمتي، وحواري من أمتي» .\nأخرجه أحمد (٣/٣١٤) . والنسائي في فضائل الصحابة (١٠٨) قال: أخبرنا أحمد بن حرب.\nكلاهما - أحمد بن حنبل، وابن حرب - قالا: حدثنا أبو معاوية، قال: حدثنا هشام بن عروة، عن ابن المنكدر. فذكره.\nوبلفظ: «اشتد الأمر يوم الخندق، فقال رسول الله -ﷺ-: ألا رجل يأتينا بخبر بني قريظة، فانطلق الزبير، فجاء بخبرهم، ثم اشتد الأمر أيضا، فذكر ثلاث مرات، فقال رسول الله -ﷺ-: إن لكل نبي حواريا والزبير حواري.» .\nأخرجه أحمد (٣/٣١٤) . والنسائي في الكبرى تحفة الأشراف (٣١٣٢) عن محمد بن عبد الله بن المبارك.\nكلاهما - أحمد، ومحمد- عن سليمان بن حرب، قال: حدثنا حماد بن زيد، قال: قال هشام: وحدثت به وهب بن كيسان، فذكره.","vol":"9","page":6},{"text":"٦٥٢٤ - (خ م ت) عبد الله بن الزبير - ﵄ - قال: «كنتُ يوم الأحزاب جُعِلْتُ أنا وعمرُ بنُ أبي سلمةَ مع النساءِ - يعني نسوةَ النبيِّ - ﷺ- في أُطُمِ حَسَّان بنِ ثابت، فنظرتُ، فإذا أنا بالزبير على فرسه يختلف إلى بني قريظة، فلما رجع قلتُ: يا أبَتِ، رأيتُكَ تختلف؟ قال: وهل رأيتني يا بنيَّ؟ قلتُ: نعم، قال: كان رسولُ الله - ﷺ- قال: من يأتي بني قُريظة فيأتيني بخبرهم؟ فانطلقتُ، فلما رَجَعتُ جمعَ لي رسولُ الله - ﷺ- أبويه، قال: فداك أبي وأمي» وفي رواية «في أُطُمِ حَسانَ، فكان يُطأطئ لي مرة فأنظر، وأُطأطئ له مرة فينظر ...» وذَكَرَهُ. أخرجه البخاري ومسلم.\nوأخرج منه الترمذي قال: «جمع لي رسولُ الله - ﷺ- أبويه يوم قريظة، فقال: بأبي وأمِّي» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n الأُطم: بناء مرتفع، وجمعه آطام.\n_________\n(١) رواه البخاري ٧ / ٦٥ في فضائل أصحاب النبي ﷺ، باب مناقب الزبير بن العوام، ومسلم رقم (٢٤١٦) في فضائل الصحابة، باب من فضائل طلحة والزبير، ورواه الترمذي مختصرًا رقم (٣٧٤٤) في المناقب، باب مناقب الزبير بن العوام ﵁، وانظر ما قاله الحافظ في \" الفتح \" ٧ / ٦٥ حول رواية مسلم لهذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٦٤) (١٤٠٨) قال: حدثنا أبو معاوية. وفي (١/١٦٤) (١٤٠٩) قال: حدثنا أبو أسامة. وفي (١/١٦٦) (١٤٢٣) قال: حدثنا عتاب بن زياد، قال: حدثنا عبد الله- يعني ابن المبارك-. والبخاري (٥/٢٧) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله. ومسلم (٧/١٢٨) قال: حدثنا إسماعيل بن الخليل، وسويد بن سعيد. كلاهما عن ابن مسهر (ح) وحدثنا أبو كريب، قال: حدثنا أبو أسامة. وابن ماجة (١٢٣) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية. والترمذي (٣٧٤٣) قال: حدثنا هناد، قال: حدثنا عبدة. والنسائي في عمل اليوم والليلة (٢٠١) قال: أخبرنا محمد بن عبد الله بن المبارك المخرمي، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد. وفي (٢٠٠) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا أبو معاوية. وفي فضائل الصحابة (١٠٩) قال: أخبرنا محمد بن حاتم بن نعيم، قال: أخبرنا حبان، قال: أخبرنا عبد الله.\nستتهم - أبو معاوية، وأبو أسامة، وعبد الله، وابن مسهر، وعبدة، وحماد - عن هشام بن عروة، عن أبيه.\n٢- وأخرجه مسلم (٧/١٢٨) قال: حدثنا إسماعيل بن الخليل، وسويد بن سعيد. كلاهما عن ابن مسهر. والنسائي في عمل اليوم والليلة (١٩٩) وفي فضائل الصحابة (١١٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عبدة بن سليمان.\nكلاهما - ابن مسهر، وعبدة - عن هشام بن عروة، عن عبد الله بن عروة.\nكلاهما - عروة، وعبد الله بن عروة - عن عبد الله بن الزبير، فذكره.\n* في حديث أبي معاوية يوم أحد بدلا من [بني قريظة] .","vol":"9","page":7},{"text":"٦٥٢٥ - (ت) عروة بن الزبير - ﵀ - قال: «أوصى الزبيرُ إلى ابنِه عبدِ الله (١)، صَبيحةَ يومِ الجمل، فقال: ما مِنِّي عُضْو إلا وقد جُرِحَ مع رسولِ الله - ﷺ-، حتى انتهى ذلك مني إلى الفرج (٢)» أخرجه الترمذي (٣) .\n_________\n(١) في نسخ الترمذي المطبوعة: هشام بن عروة قال: أوصى الزبير إلى ابنه عبد الله.\n(٢) في نسخ الترمذي المطبوعة: حتى انتهى ذالك إلى فرجه، أي: إلى فرج الزبير، فعلى هذا يكون ذلك قول عبد الله بن الزبير.\n(٣) رقم (٣٧٤٧) في المناقب، باب مناقب الزبير بن العوام ﵁، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٤٦) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد، عن صخر بن جويرية، عن هشام بن عروة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب من حديث حماد بن زيد.","vol":"9","page":8},{"text":"٦٥٢٦ - (خ) عروة بن الزبير - ﵀ - قال: «أخبرني مَرْوانُ بنُ الحكم قال: أصاب عثمانَ رُعاف شديد، سَنةَ الرُّعَافِ، حتى حَبَسَهُ عن الحج، وأوصى، فدخل عليه رَجُل من قريش، فقال: استَخْلِفْ، قال: نعم، قال: ومَنْ؟ فسكتَ، فدخل عليه رَجُل آخرُ، فقال: استخلفْ، فقال عثمان: أوَ قالوه؟ قال: نعم، قال: ومَنْ هو؟ فسكتَ، قال: فلعلهم قالوا: الزبيرَ؟ قال: نَعَم، قال: أمَا والذي نفسي بيده، إنه لخيرُهم ما علمتُ، وإنْ كان لأحَبَّهم إلى رسولِ الله - ﷺ-» أخرجه البخاري (١) .\n_________\n(١) رقم ٧ / ٦٤ في فضائل أصحاب النبي ﷺ، باب مناقب الزبير بن العوام ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٦٤) (٤٥٥) قال: حدثنا زكريا بن عدي، قال: حدثنا علي بن مسهر. والبخاري (٥/٢٦) قال: حدثنا خالد بن مخلد، قال: حدثنا علي بن مسهر. (ح) وحدثني عبيد ابن إسماعيل، قال: حدثنا أبو أسامة. وعبد الله بن أحمد (١/٦٤) (٤٥٦) قال: حدثنا سويد، قال: حدثنا علي بن مسهر. والنسائي في الكبرى تحفة الأشراف (٩٨٣٨) عن معاوية بن صالح، عن زكريا بن عدي، عن علي بن مسهر.\nكلاهما - علي، وأبو أسامة - عن هشام بن عروة، عن أبيه، قال: أخبرني مروان بن الحكم، فذكره.","vol":"9","page":8},{"text":"٦٥٢٧ - (خ) عروة بن الزبير - ﵀ -: قال: «كان في الزبير ثلاثُ ضَرَبات، إحداهن في عاتقه، إن كنتُ لأُدْخِلُ أصابعي فيها، ألعبُ بها وأنا صغير، قال له أصحابُ رسولِ الله - ﷺ- يوم اليَرْمُوك: ألا تَشُدُّ فنشدَّ معك؟ قال: إني إن شَدَدْتُ كذبتم، قالوا: لا نفعل، فحمل عليهم، حتى ⦗٩⦘ شَقَّ صفوفهم فجاوزهم، وما معه أحد، ثم رجع مقبلًا، [فأخذوا بلجامه] فضربوه ضربتين على عاتقه، بينهما ضربة ضُرِبَها يَوْمَ بَدْر، قال عروةُ: وكان معه عبدُ الله [بن الزبير] يوم اليرموك وهو ابنُ عشرِ سنين، فحمله على فرس، ووكَّل به رجلًا» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اليرموك): اسم موضع بالشام، ويومه يوم حَرْب كان بين المسلمين وبين الروم في خلافة عمر - ﵁ -، وكانت الدولة فيه للمسلمين، وأَبْلَى فيه الزبير بلاءً حسنًا.\n(الشدُّ): في الحرب: الحَملة والجَولة.\n_________\n(١) ٧ / ٦٥ في فضائل أصحاب النبي ﷺ، باب مناقب الزبير بن العوام، وفي المغازي، باب دعاء النبي ﷺ على كفار قريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"9","page":8},{"text":"٦٥٢٨ - (خ) عروة بن الزبير - ﵀ - قال: قال لي عبدُ الملك بنُ مَرْوَان، حين قُتِلَ عبدُ الله «يا عُروة، هل تَعْرِفُ سيفَ الزبير؟ قلتُ: نعم، قال: فما فيه؟ قلت: [فيه] فَلَّة فُلَّها يوم بدر، قال: صدقتَ.\nبِهِنَّ فُلُول مِنْ قِرَاع الكَتَائِب (١) .\nثم رده على عروة، قال هشامُ: فأقمناه [بيننا] بثلاثة آلاف، فأخذه بعضنا، وودت أني كنتُ أخذتُه، وكان عليَّ بعضُهُ» أخرجه البخاري (٢) . ⦗١٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَلَّةً): الفَلَّة: الثلمة في السيف.\n(قراع الكتائب): الكتائب: جمع كتيبة، وهي القطعة من الجيش.\n(وقراعها): قتالها وكفاحها ومحاربتها.\n_________\n(١) والشطر الأول منه: ولا عيب فيهم غير أن سيوفهم، وهو للنابغة الذبياني.\n(٢) ٧ / ٢٣٣ في المغازي، باب دعاء النبي ﷺ على كفار قريش، وليس في آخره جملة: وكان علي بعضه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٩٧٣) قال: أخبرني إبراهيم بن موسى، قال: حدثنا هشام بن يوسف، عن معمر، عن هشام، عن عروة، فذكره.","vol":"9","page":9},{"text":"<span data-type=\"title\" id=toc-1407>سعد بن أبي وقاص - ﵁</span>-\n٦٥٢٩ - (خ م ت) سعيد بن المسيب - ﵀ - قال: سمعتُ سعدا يقول: «جمع لي رسولُ الله - ﷺ- أبَوَيْهِ يوم أُحُد» .\nأخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٧ / ٦٦ في فضائل أصحاب النبي ﷺ، باب مناقب سعد بن أبي وقاص، وفي المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا﴾، ومسلم رقم (٢٤١٢) في فضائل الصحابة، باب من فضائل سعد بن أبي وقاص ﵁، والترمذي رقم (٣٧٥٥)، في المناقب، باب مناقب سعد بن أبي وقاص ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٧٤) (١٤٩٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٨٠) (١٥٦٢) قال: حدثنا يحيى بن سعيد. والبخاري (٥/٢٧) قال: حدثني محمد بن المثنى، قال: حدثنا عبد الوهاب. وفي (٥/١٢٤) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٥/١٢٤) قال: حدثنا قتيبة، قال: حدثنا ليث. ومسلم (٧/١٢٥) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان - يعني ابن بلال - (ح) وحدثنا قتيبة بن سعيد،وابن رمح، عن الليث بن سعد (ح) وحدثنا ابن المثنى،قال:حدثنا عبد الوهاب. وابن ماجة (١٣٠) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد (ح) وحدثنا هشام بن عمار، قال: حدثنا حاتم بن إسماعيل، وإسماعيل بن عياش، والترمذي (٢٨٣٠) و(٣٧٥٤) قال: حدثنا قتيبة، قال: حدثنا الليث بن سعد، وعبد العزيز بن محمد. والنسائي في عمل اليوم والليلة (١٩٥) وفي فضائل الصحابة (١١٢) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. وفي عمل اليوم والليلة (١٩٦) وفي فضائل الصحابة (١١٢) قال: أخبرنا علي بن خشرم، قال: حدثنا عيسى، هو ابن يونس. وفي فضائل الصحابة (١١١) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nتسعتهم - شعبة، ويحيى بن سعيد القطان، وعبد الوهاب، وليث، وسليمان بن بلال، وحاتم، وإسماعيل بن عياش، وعبد العزيز، وعيسى - عن يحيى بن سعيد الأنصاري، قال: سمعت سعيد بن المسيب، فذكره.\nوبلفظ: «سمعت رسول الله -ﷺ-، يوم أحد يقول: أنبلوا سعدا، ارم رمى الله لك، ارم فداك أبي وأمي» .أخرجه النسائي في عمل اليوم والليلة (٢٠٣) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي هو يعقوب بن إبراهيم، قال: سمعت عبد الله بن جعفر. قال يعقوب: وكان أبي يزيد في إسناده: قال: حدثنا عبد الله بن جعفر. وفي (٢٠٤) قال: أخبرنا أحمد بن عثمان بن حكيم الأودي، قال: حدثنا زكريا بن عدي، قال: حدثنا إبراهيم بن سعد، عن عبد الله بن عبد الرحمن بن سعد بن مخرمة.\nكلاهما - عبد الله بن جعفر، وعبد الله بن عبد الرحمن - عن إسماعيل بن محمد بن سعد، عن عامر بن سعد، فذكره.","vol":"9","page":10},{"text":"٦٥٣٠ - (خ م ت) علي بن أبي طالب - ﵁ - قال: «ما سمعتُ رسولَ الله - ﷺ- يُفَدّي أحدًا غيرَ سعد بن أبي وقاص، سمعته يوم أحد يقول: ارْمِ، فداك أبي وأمِّي» وفي رواية «ما سمعت رسولَ الله - ﷺ- جمع أبويه لأحد إلا لسعد بن مالك....» الحديث. أخرجه البخاري ومسلم.\nوزاد الترمذي في آخره «وقال له: ارم، أيُّها الغلامُ الحَزَوَّرُ» (١) . ⦗١١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحزوَّر): الغلام المشتدُّ.\n_________\n(١) رواه البخاري ٧ / ٢٨٦ في المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا﴾، وفي الجهاد باب ⦗١١⦘ المجن ومن يترس بترس غيره، وفي الأدب، باب قول الرجل: فداك أمي وأبي، ومسلم رقم (٢٤١١) في فضائل الصحابة، باب من فضائل سعد بن أبي وقاص ﵁، والترمذي رقم (٣٧٥٦) في المناقب، باب مناقب سعد بن أبي وقاص ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"9","page":10},{"text":"٦٥٣١ - (خ) سعد بن أبي وقاص - ﵁ - قال: «رأيتُني وأنا ثالث الإسلام» وفي رواية «ما أسلم أحد إلا في اليوم الذي أسلمتُ [فيه]، ولقد مكثت سبعة أيام، وإني لثالث الإسلام» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٦٦ في فضائل أصحاب النبي ﷺ، باب مناقب سعد بن أبي وقاص ﵁، وباب إسلام سعد بن أبي وقاص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٢٨) قال: حدثني إبراهيم بن موسى، قال: أخبرنا ابن أبي زائدة. وفي (٥/٥٨) قال: حدثني إسحاق، قال: أخبرنا أبو أسامة. وابن ماجة (١٣٢) قال: حدثنا مسروق بن المرزبان، قال: حدثنا يحيى بن أبي زائدة. كلاهما - ابن أبي زائدة، وأبو أسامة حماد بن أسامة - عن هاشم بن هاشم بن عتبة بن أبي وقاص، قال: سمعت سعيد بن المسيب، فذكره.\nوبلفظ: «لقد رأيتني وأنا ثلث الإسلام.» .\nأخرجه البخاري (٥/٢٨) قال: حدثنا مكي بن إبراهيم، قال: حدثنا هاشم بن هاشم، عن عامر بن سعد، فذكره.","vol":"9","page":11},{"text":"٦٥٣٢ - (ت) جابر بن عبد الله - ﵄ - قال: كنتُ جالسًا مع رسولِ الله - ﷺ-، فأقبل سعد إلى رسولِ الله - ﷺ-، فقال رسولُ الله - ﷺ-: «هذا خالي، فليُرِني امْرؤ خَالَهُ» . أخرجه الترمذي (١)، وقال: كان سعد من بني زُهرة، وكانت أمُّ النبيِّ - ﷺ- من بني زهرة، فلذلك قال النبيُّ - ﷺ- «هذا خالي» .\n_________\n(١) رقم (٣٧٥٣) في المناقب، باب مناقب سعد بن أبي وقاص ﵁، وقال الترمذي: هذا حديث حسن غريب، ورواه أيضًا الحاكم ٣ / ٤٩٨ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٥٢) قال: حدثنا أبو كريب، وأبو سعيد الأشج، قالا: حدثنا أبو أسامة، عن مجالد، عن عامر الشعبي، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث مجالد.","vol":"9","page":11},{"text":"٦٥٣٣ - (م ت) سعد بن أبي وقاص - ﵁ - قال: «أُنزلت فيَّ أربعُ آيات من القرآن، قال: حَلَفَتْ أمُّ سَعْد أن لا تكلِّمَه أبدا حتى ⦗١٢⦘ يَكفُر بدينه، ولا تأكلَ ولا تشربَ، قالت: زعمتَ أن الله وصَّاكَ بوالديك فأنا أمُّك، وأنا آمرُك بهذا، قال: مكثتْ ثلاثًا حتى غُشيَ عليها من الجَهد فقام ابن لها يقال له: عُمارة، فسقاها، فجعلت تدعو على سعد، فأنزل الله ﷿ في القرآن هذه الآية ﴿ووصينا الإنسان بوالديه حُسنًا﴾ [العنكبوت: الآية ٨] ﴿وإن جاهداك على أن تشرك بي ما ليس لك به علم فلا تطعهما وصاحبهما في الدنيا معروفًا﴾ [لقمان: الآية ١٥] قال: وأصاب رسولُ الله - ﷺ- غنيمة عظيمة، فإذا فيها سيف، فأخذتُه، فأتيتُ به رسولَ الله - ﷺ-، فقلتُ: نَفلْني هذا السيف، فأنا مَنْ قد علمتَ حالَه، فقال: رُدَّه [من] حيث أخذتَه، فانطلقتُ حتى [إذا] أردتُ أن ألقيه في القَبَض، لامتني نفسي، فرجعتُ إليه، فقلتُ: أعْطِنيهِ، قال: فشدَّ لي صَوْتَه: رُدَّهُ من حيث أخذتَهُ، قال: فأنزل الله ﷿ ﴿يسألونك عن الأنفال﴾ [الأنفال: الآية ١] ومرضتُ، فأرسلتُ إلى النبيِّ - ﷺ-، فأتاني، فقلتُ: دَعْني أقْسِم مالي حيث شئتُ، قال: فأبى، قلتُ: فالنصفُ، قال: فأبى، قلتُ: فالثلثَ، قال: فسكت، فكان بعدُ الثلث جائزًا، قال: وأتيتُ على نَفَر من الأنصار والمهاجرين، فقالوا: تعالَ نُطْعمك، ونسقيكَ خمرًا- وذلك قبل أن تحرَّم الخمر - قال: فأتيتُهم في حَشٍّ - والحَشُّ: البستان - فإذا رأس جَزور مشويّ عندهم، وزِقّ من خمر، فأكلتُ وشربتُ معهم، قال: فذُكرت الأنصار والمهاجرون عندهم، فقلتُ: المهاجرون خير من الأنصار، قال: فأخذ ⦗١٣⦘ رجل أحد لَحْيي الرأس، فضربني به، فجَرح أنفي، فأتيتُ رسولَ الله - ﷺ- فأخبرتُه، فأنزل الله فيَّ - يعني نفسه - شأنَ الخمر ﴿إنما الخمر والميسر والأنصاب والأزلام رجس من عمل الشيطان﴾» [المائدة: الآية ٩٠] .\nوفي رواية في قصة أم سعد «فكانوا إذا أرادوا أن يطعموها شَجَروا فاها بعصًا، ثم أوْجَرُوها» .\nوفي آخرها «فضرب به أنف سَعْد ففَزره، فكان أنف سعد مفزورًا» أخرجه مسلم.\nواختصره الترمذي قال: نزلت فيَّ أربع آيات، فذكر قصة، وقالت أم سعد: «أليس قد أمر الله بالبِرِّ؟ والله لا أطْعَمُ طعامًا، ولا أشربُ شرابًا حتى أموتَ، أوتَكْفُرَ، قال: فكانوا إذا أرادوا أن يطعموها شَجَرُوا فاها، فنزلت هذه الآية ﴿ووصينا الإنسان بوالديه حسنًا وإن جاهداك ...﴾ الآية (١) [العنكبوت: ٨]» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَفَّلني): نَفَّلتُه كذا، أي: أعطيته نافلةً وزيادة على سهمه من الغنيمة.\n(القبض): بسكون الباء: مصدر قبضت الشيء قبضًا: أخذته إليك، ⦗١٤⦘ فصار في قبضتك، أي: في يدك وتحت تصرفك، وبفتح الباء: الشيء المقبوض، وأراد به: ما يجمع من الغنائم ويُحرَز، وهو المراد في الحديث.\n(الجَزُور): البعير، ذكرًا كان أو أنثى، وأصله: البعير يُنْحَرُ ويُقطع لحمه، إلا أن اللفظة مؤنثة.\n(الميسر): القمار.\n(الأنصاب): الأصنام أو الحجارة التي كانوا يذبحون عليها لآلهتهم.\n(والأزلام): القداح، واحدها: زَلَم، وزُلَم - بفتح الزاي وضمها - وهي سهام بلا نصول ولا ريش، كانوا يضربون بها في القمار لِيعْرِفُوا نصيب كل واحدٍ منهم، وكانوا يضربون بها أيضًا عند الشروع في الأمر يعرِض لهم من سفر أو زواج أو بيع أو نحو ذلك، يعرفون بها في زعمهم ما هو الأصلح لهم، فإن خرج لهم «افْعَل» فعلوا، وإن خرج «لا تفْعَل» لم يفعلوا.\n(رجس): الرجس: النجس.\n(شَجَرُوا فاها): أي: فتحوه كُرهًا.\n(أوجَرتُ) الدواء في فيه: إذا ألقيتَه فيه، فشَبَّه إلقاء الطعام في فيها كرهًا بإلقاء الدواء عن غير اختيار.\n_________\n(١) رواه مسلم رقم (١٧٤٨) في الجهاز، باب الأنفال، وفي فضائل الصحابة، باب من فضائل سعد ابن أبي وقاص ﵁، والترمذي رقم (٣١٨٨) في التفسير، باب ومن سورة العنكبوت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٧٨) (١٥٣٨) قال: حدثنا أسود بن عامر. وأبو داود (٢٧٤٠) قال: حدثني هناد ابن السري. والترمذي (٣٠٧٩) قال: حدثنا أبو كريب. والنسائي في الكبرى تحفة الأشراف (٣٩٣٠) عن هناد.\nثلاثتهم - أسود، وهناد، وأبو كريب - عن أبي بكر بن عياش، عن عاصم بن أبي النجود.\n٢- وأخرجه أحمد (١/١٨١) (١٥٦٧) قال: حدثنا يحيى بن سعيد، عن شعبة. وفي (١/١٨٥) (١٦١٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد بن حميد (١٣٢) قال: حدثنا سلم بن قتيبة، قال: حدثنا شعبة. والبخاري في الأدب المفرد (٢٤) قال: حدثنا محمد بن يوسف، قال: حدثنا إسرائيل. ومسلم (٥/١٤٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وفي (٥/١٤٦) و(٧/١٢٦) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٧/١٢٥) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، قالا: حدثنا الحسن بن موسى، قال: حدثنا زهير. والترمذي (٣١٨٩) قال: حدثنا محمد بن بشار، ومحمد بن المثنى، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nأربعتهم - شعبة، وإسرائيل، وأبو عوانة، وزهير - عن سماك بن حرب.\nكلاهما - عاصم، وسماك - عن مصعب بن سعد، فذكره.\n* رواية عاصم، وأبي عوانة مختصرة على قصة الأنفال.","vol":"9","page":11},{"text":"٦٥٣٤ - (خ) جابر بن سمرة - ﵁ - قال: «شكا أهل ⦗١٥⦘ الكوفة سعدًا إلى عمرَ بن الخطاب، فعزله، واستعمل عليهم عمارًا، فَشَكَوْا حتى ذكروا أنه لا يُحْسِنُ يُصَلِّي، فأرسل إليه، فقال: يا أبا إسحاق، إنَّ هؤلاء يزعمون أنك لا تُحْسِنُ تُصَلِّي، قال: أمَّا أنا فوالله إني كنت أصلِّي بهم صلاةَ رسولِ الله - ﷺ-، لا أخْرِم عنها: أُصلِّي صلاتي العشي، فأركُد في الأُوليين، وأُخَفِّف في الأُخريين، قال: فإن ذاك الظنّ بك يا أبا إسحاق، فأرسل معه رجلًا - أو رجالًا - إلى الكوفة، يسأل عنه أهل الكوفة، فلم يَدَعْ مسجدًا إلا سأل عنه؟ ويثنون [عليه] معروفًا، حتى دخل مسجدًا لبني عبس، فقام رجل منهم يقال له: أُسامة بن قتادة - يكنى أبا سَعْدة - فقال: أمَّا إِذ نشدتنا فإنَّ سعدًا كان لا يسير بالسَّرية، ولا يقسم بالسوية، ولا يَعْدِلُ في القَضِية، قال سعد: أما واللهِ، لأدْعُونَّ بثلاث: اللهم إن كان عبدُك هذا كاذبًا، قام رياءًا وسُمعة، فأطِلْ عُمُرَهُ، وأطِلْ فَقْرَهُ، وعَرِّضْه للفتن، فكان بعد ذلك إذا سُئل يقول: شيخ كبير مفتون، أصابتني دعوة سعد» قال عبد الملك بن عمير - الراوي عن جابر بن سمرة - فأنا رأيتُه بعدُ قد سقط حاجباه على عينيه من الكِبَر، وإنه ليتعرَّض للجواري في الطرق، فيغمزهنَّ.\nأخرجه البخاري (١)، وقد أخرج هو ومسلم معنى الصلاة، وقد ذكرناه ⦗١٦⦘ في «كتاب الصلاة» من حرف الصاد.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا أخرم عنها): ماخرمت منه شيئًا، أي: ما نقصت.\n(صلاتي العشيِّ): صلاتا العشيِّ هاهنا: هما صلاة الظهر والعصر، فإن العشي: هو من لدن زوال الشمس إلى آخر النهار، وقيل: إلى طلوع الفجر.\n(الركود): كناية عن السكون والثبات.\n(لا يسير بالسَّرية): قوله: لا يسير بالسرية، أي: لا يخرج بنفسه معها في الغزو، ويجوز أن يريد: لا يسير فينا بالقضية السرية، أي: النفيسة.\n(رياء وسمعة): يقال: فعل فلان كذا وكذا رياء وسمعة، أي: ليُرى فعله ويسمع عنه ذلك.\n_________\n(١) ٢ / ١٩٧ و١٩٨ في صفة الصلاة، باب وجوب القراءة للإمام والمأموم في الصلوات كلها في الحضر والسفر وما يجهر وما يخافت، وباب القراءة في الظهر، وباب يطول في الأوليين ويخفف في الآخريين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٢) قال: حدثنا سفيان. وفي (٧٣) قال: حدثنا جرير بن عبد الحميد. وأحمد (١/١٧٦) (١٥١٨) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان الثوري. وفي (١/١٧٩) (١٥٤٨) قال: حدثنا سفيان بن عيينة، وفي (١/١٨٠) (١٥٥٧) قال: حدثنا جرير بن عبد الحميد. والبخاري (١/١٩٢) قال: حدثنا موسى، قال: حدثنا أبو عوانة. وفي (١/هامش١٩٣) قال: حدثنا أبو النعمان، قال: حدثنا أبو عوانة. ومسلم (٢/٣٨) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم. (ح) وحدثنا قتيبة بن سعيد، وإسحاق بن إبراهيم، عن جرير. والنسائي (٢/١٧٤) . وفي الكبري (٩٨٥) قال: أخبرنا حماد بن إسماعيل بن إبراهيم بن علية أبو الحسن، قال: حدثنا أبي، عن داود الطائي. وابن خزيمة (٥٠٨) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا هشيم. (ح) وحدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان بن عيينة.\nستتهم - ابن عيينة، وجرير، والثوري، وأبو عوانة، وهشيم، وداود الطائي - عن عبد الملك بن عمير.\n٢- وأخرجه أحمد (١/١٧٥) (١٥١٠) قال: حدثنا محمد بن جعفر. (ح) وبهز، وعفان. والبخاري (١/١٩٤) قال: حدثنا سليمان بن حرب. ومسلم (٢/٣٨) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٨٠٣) قال: حدثنا حفص بن عمر. والنسائي (٢/١٤٧) . وفي الكبرى (٩٨٤) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد.\nسبعتهم - محمد بن جعفر، وبهز، وعفان، وسليمان بن حرب، وابن مهدي، وحفص بن عمر، ويحيى بن سعيد - عن شعبة، عن أبي عون محمد بن عبيد الله.\n٣- وأخرجه مسلم (٢/٣٨) قال: حدثنا أبو كريب، قال: حدثنا ابن بشر، عن مسعر، عن عبد الملك، وأبي عون.\nكلاهما - عبد الملك بن عمير، وأبو عون - عن جابر بن سمرة، فذكره.","vol":"9","page":14},{"text":"٦٥٣٥ - (ت) سعد بن أبي وقاص - ﵁ - أن رسولَ الله - ﷺ- قال: «اللهم استجب لسعد إذا دعاك» .\nأخرجه الترمذي (١)، وقال: وقد روي هذا الحديث عن قَيْسِ بنِ سَعْد: أن النبيّ - ﷺ- قال: «اللهم اسْتَجِبْ لِسَعْد إذا دعاك» .\n_________\n(١) رقم (٣٧٥٢) في المناقب، باب مناقب سعد بن أبي وقاص ﵁، وإسناده صحيح، ورواه أيضًا ابن حبان في صحيحه رقم (٢٢١٥) موارد، والحاكم ٣ / ٤٩٩ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٥١) قال: حدثنا رجاء بن محمد العدوي بصري، قال: حدثنا جعفر بن عون، عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.\n* قال الترمذي: وقد روي هذا الحديث عن إسماعيل، عن قيس، أن النبي -ﷺ- قال: اللهم استجب لسعد إذا دعاك. وهذا أصح. يعني المرسل.","vol":"9","page":16},{"text":"٦٥٣٦ - (خ م ت) قيس بن أبي حازم - ﵀ -: قال: سمعتُ سعدَ بنَ أبي وقاص يقول: «إني لأولُ رَجُل رمى بسهم في سبيل الله، ورأيتُنا نغزو مع رسول الله - ﷺ- ومالنا طعام إلا الحُبْلة ووَرَق السَّمُر، وإن كان أحدُنا ليَضَعُ كما تضع الشاة، ماله خِلْط، ثم أصبحتْ بنو أسد تُعزِّرني على الإسلام، لقد خِبْتُ إذًا وضَلَّ عملي.\nوكانوا وَشَوْا به إلى عُمَرَ، وقالوا: لا يُحْسِنُ يُصَلِّي» .\nأخرجه البخاري ومسلم والترمذي، وزاد الترمذي في أوله في رواية أخرى «إني لأول رجل أهْراق دمًا في سبيل الله» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُبْلة): ثمر العِضاه.\n(والسَّمُر): شجر معروف من شجر البادية وأشجار الشوك.\n(يضع كما تضع الشاة): أراد أن نَجْوَهم يخرج بَعْرًا، ليبسه وعدم الغذاء المألوف. ⦗١٨⦘\n(ماله خِلْط) أي: لا يختلط بعضه ببعض، لجفافه ويبسه.\n(تُعَزِّرني) على الإسلام، أي: توقِّفني وتوبِّخني على التقصير فيه، وقيل: معناه: يعلّمونني الفقه.\n_________\n(١) رواه البخاري ٧ / ٦٧ في فضائل أصحاب النبي ﷺ، باب مناقب سعد بن أبي وقاص، وفي الأطعمة، باب ما كان النبي ﷺ وأصحابه يأكلون، وفي الرقاق، باب كيف كان يعيش النبي ﷺ وأصحابه وتخليهم عن الدنيا، ومسلم رقم (٢٩٦٦) في الزهد، في فاتحته، والترمذي رقم (٢٣٦٦) و(٢٣٦٧) في الزهد، باب ما جاء في معيشة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٨) قال: حدثنا سفيان. وأحمد (١/١٧٤) (١٤٩٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٨١) (١٥٦٦) قال: حدثنا يحيى بن سعيد. وفي (١/١٨٦) (١٦١٨) قال: حدثنا يزيد بن هارون. والدارمي (٢٤٢٠) قال: أخبرنا يعلى. والبخاري (٥/٢٨) قال: حدثنا عمرو بن عون، قال: حدثنا خالد بن عبد الله. وفي (٧/٩٦) قال: حدثنا عبد الله بن محمد، قال: حدثنا وهب بن جربر، قال: حدثنا شعبة. وفي (٨/١٢١) قال: حدثنا مسدد، قال: حدثنا يحيى ومسلم (٨/٢١٥) قال: حدثنا يحيى بن حبيب الحارثي، قال: حدثنا المعتمر (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، وابن بشر. (ح) وحدثناه يحيى بن يحيى، قال: أخبرنا وكيع. وابن ماجة (١٣١) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن إدريس، وخالي يعلى، ووكيع. والترمذي (٢٣٦٦) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي في فضائل الصحابة (١١٤) قال: أخبرنا محمد بن المثنى، عن يحيى بن سعيد. وفي الكبرى تحفة الأشراف (٣٩١٣) عن قتيبة، عن يحيى بن زكريا بن أبي زائدة.\nجميعا - سفيان، وشعبة، ويحيى بن سعيد، ويزيد، ويعلى، وخالد، والمعتمر، وعبد الله بن نمير، وابن بشر، ووكيع، وعبد الله بن إدريس، ويحيى بن زكريا - عن إسماعيل بن أبي خالد.\n٢- وأخرجه الترمذي (٢٣٦٥) . وفي الشمائل (٣٧٣) قال: حدثنا عمر بن إسماعيل بن مجالد بن سعيد، قال: حدثنا أبي، عن بيان. كلاهما - إسماعيل بن أبي خالد، وبيان - عن قيس بن أبي حازم، فذكره.\n* الروايات مطولة ومختصرة.","vol":"9","page":17},{"text":"٦٥٣٧ - (خ م ت) عبد الله بن عامر - ﵀ -: قال: سمعتُ عائشةَ تقول: «كان رسولُ الله - ﷺ- سَهِرَ مَقْدَمه المدينة ليلة، فقال: ليتَ رجلًا من أصحابي يحرسُني الليلةَ، قالت: فبينا نحن كذلك، إذ سَمِعْنا خَشْخَشةَ سلاح، فقال: من هذا؟ قال: سعدُ بنُ أبي وقاص، فقال له رسولُ الله - ﷺ-: ما جاء بك؟ قال: وقع في نفسي خوفٌ على رسولِ الله - ﷺ-، فجئتُ أحرسه، فدعا له رسولُ الله - ﷺ-، ثم نام» .\nوفي رواية نحوه، وفي آخره «فنام رسولُ الله - ﷺ- حتى سمعتُ غطيطه»، أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٦ / ٦٠ في الجهاد، باب الحراسة في سبيل الله، وفي التمني، باب قول النبي ﷺ: ليت كذا وكذا، ومسلم رقم (٢٤١٠) في فضائل الصحابة، باب مناقب سعد بن أبي وقاص ﵁، والترمذي رقم (٣٧٥٧) في المناقب، باب مناقب سعد بن أبي وقاص ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٤٠) قال: حدثنا يزيد. والبخاري (٤/٤١) قال: حدثنا إسماعيل ابن خليل. قال: أخبرنا علي بن مسهر. وفي (٩/١٠٣) . وفي الأدب المفرد (٨٧٨) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال. ومسلم (٧/١٢٤) قال: حدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا سليمان بن بلال. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح، قال: أخبرنا الليث. (ح) وحدثناه محمد بن المثنى، قال:حدثنا عبد الوهاب. والترمذي (٣٧٥٦) قال: حدثنا قتيبة. قال: حدثنا الليث.\nوالنسائي في فضائل الصحابة (١١٣) قال: أخبرنا عمرو بن يحيى بن الحارث،قال: أخبرنا أبو صالح. قال: حدثنا أبو إسحاق. وفي الكبرى تحفة الأشراف (١١/١٦٢٢٥) عن قتيبة، عن الليث.\nستتهم - يزيد بن هارون، وعلي بن مسهر، وسليمان بن بلال، وليث بن سعد، وعبد الوهاب، وأبو إسحاق الفزاري - عن يحيى بن سعيد، عن عبد الله بن عامر، فذكره.","vol":"9","page":18},{"text":"<span data-type=\"title\" id=toc-1408>سعيد بن زيد - ﵁ </span>-\n٦٥٣٨ - (خ) قيس بن أبي حازم - ﵀ - قال: سمعتُ سعيدَ بنَ زيد بن عمرو في مسجد الكوفة يقول: «والله لقد رأيتُني وإنَّ عُمَرَ ⦗١٩⦘ لَمُوثِقي على الإسلام أنا وأختَه قبل أن يسلم عمرُ، ولو أن أحدًا انقضَّ - وقيل: ارفضَّ - للذي صنعتم بعثمان لكان محقوقًا أن يَنْقَضَّ» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انقض): الانقضاض: الهويُّ والسقوط.\n(ارفضّ): والارفضاض: التفرُّق.\n_________\n(١) ٧ / ١٣٤ في فضائل أصحاب النبي ﷺ، باب إسلام سعيد بن زيد ﵁، وباب إسلام عمر بن الخطاب، وفي الإكراه، باب من اختار الضرب والقتل والهوان على الكفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٦٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا سفيان. وفي (٥/٦١) قال: حدثني محمد بن المثنى، قال: حدثنا يحيى. وفي (٩/٢٥) قال: حدثنا سعيد بن سليمان، قال: حدثنا عباد.\nثلاثتهم - سفيان بن عيينة، ويحيى بن سعيد، وعباد بن العوام - عن إسماعيل بن أبي خالد، عن قيس ابن أبي حازم، فذكره.","vol":"9","page":18},{"text":"<span data-type=\"title\" id=toc-1409>عبد الرحمن بن عوف - ﵁ </span>-\n٦٥٣٩ - (ت) عائشة - ﵂ -: أن رسولَ الله - ﷺ- كان يقول لنسائه: «إن أمرَكُنَّ مما يُهِمُّني من بعدي، ولن يصبرَ عليكنَّ إلا الصابرون الصِّدِّيقون - قالت عائشة: يعني المتصدِّقين - ثم قالت عائشةُ لأبي سلمة بنِ عبد الرحمن: سقى الله أباك من سلسبيل الجنة، وكان ابنُ عوف قد تصدَّق على أمهات المؤمنين بحديقة بيعت بأربعين ألفًا» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سلسبيل) السلسبيل: اسم عين في الجنة، ويقال: شرابٌ سَلْسَل ⦗٢٠⦘ وسَلسال وسَلسبيل: إذا كان سائغًا سَلِسًا في الحَلْق، وهو صفة لما كان في غاية السلاسة.\n(الحديقة): البستان عليه حائط أحدق به.\n_________\n(١) رقم (٣٧٥٠) في المناقب، باب مناقب عبد الرحمن بن عوف ﵁، وقال الترمذي: هذا حديث حسن صحيح غريب، وهو كما قال، وليس في نسخ الترمذي المطبوعة: جملة \" الصديقون، قالت عائشة: يعني المتصدقين \"، ورواه أيضًا ابن حبان في \" صحيحه \" رقم (٢٢١٦) موارد، والحاكم ٣ / ٣١١ وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٧٧) قال: حدثنا أبو سلمة، قال: حدثنا بكر بن مضر، قال: حدثنا صخر ابن عبد الرحمن بن حرملة. وفي (٦/١٢٠) قال: حدثنا عفان. قال: حدثنا أبو عوانة، عن عمر بن أبي سلمة. والترمذي (٣٧٤٩) قال: حدثنا قتيبة، قال: حدثنا بكر بن مضر، عن صخر بن عبد الله.\nكلاهما - صخر بن عبد الرحمن بن حرملة، أو صخر بن عبد الله، وعمر بن أبي سلمة - عن أبي سلمة ابن عبد الرحمن فذكره.\nوقال أحمد بن حنبل عقيب الحديث (٦/٧٧) قال قتيبة: صخر بن عبد الله.\nوقال الترمذي. هذا حديث حسن صحيح غريب.","vol":"9","page":19},{"text":"٦٥٤٠ - (ت) أبو سلمة بن عبد الرحمن - ﵄ -: «أن عبد الرحمن بن عوف أوصى بحديقة لأمهات المؤمنين بيعت بأربعمائة ألف (١)» . أخرجه الترمذي (٢) .\n_________\n(١) الذي في الحاكم: بأربعين ألفًا.\n(٢) رقم (٣٧٥١) في المناقب، باب مناقب عبد الرحمن بن عوف ﵁، وقال الترمذي: هذا حديث حسن غريب، ورواه أيضًا الحاكم في \" المستدرك \" ٣ / ٣١١ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٥٠) قال: حدثنا أحمد بن عثمان البصري وإسحاق بن إبراهيم بن حبيب البصري،قالا: حدثنا قريش بن أنس عن محمد بن عمرو بن أبي سلمة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"9","page":20},{"text":"<span data-type=\"title\" id=toc-1410>أبو عبيدة بن الجراح - ﵁ </span>-\n٦٥٤١ - (خ م) أنس بن مالك - ﵁ -: أن رسولَ الله - ﷺ- قال: «إن لكلِّ أمَّة أمينًا، وإن أمينَنا أيَّتُها الأمَّةُ أبو عبيدةَ بنُ الجراح» أخرجه البخاري ومسلم.\nولمسلم «أنَّ أهل اليمن قَدِمُوا على رسولِ الله - ﷺ-، فقالوا: ابعث معنا رجلًا يعلِّمنَا السُّنَّةَ والإسلامَ، قال: فأخذ بيد أبي عبيدةَ [بنِ الجراح]، فقال: هذا أمينُ هذه الأمة» .\nوزاد رزين في الأولى «وفيه نزل ﴿لا تجد قومًا يُؤمنون بالله واليوم ⦗٢١⦘ الآخر يُوَادُّون من حادَّ الله ورسوله ولو كانوا آباءَهم أو أبناءَهم ...﴾ الآية [المجادلة: الآية ٢٢] وكان قَتَلَ أباه - وهو من جملة أُسارى بدر - بيده، لما سمع منه في رسولِ الله - ﷺ- ما يكره، ونهاه فلم يَنْتَهِ» (١) .\n_________\n(١) رواه البخاري ٧ / ٧٣ في فضائل أصحاب النبي ﷺ، باب مناقب أبي عبيدة بن الجراح ﵁، وفي المغازي، باب قصة أهل نجران، وفي إجازة خبر الواحد في فاتحته، ومسلم رقم (٢٤١٩) في فضائل الصحابة، باب من فضائل أبي عبيدة بن الجراح ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٣) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا شعبة. وفي (٣/١٨٩) قال: حدثنا إسماعيل. وفي (٣/٢٤٥) قال: حدثنا عفان. والبخاري (٥/٣٢) قال: حدثنا عمرو بن علي، قال: حدثنا عبد الأعلى، وفي (٥/٢١٧) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. وفي (٩/١٠٩) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. ومسلم (٧/١٢٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية. (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل. والنسائي في الكبرى تحفة الأشراف (٩٤٨) عن حميد بن مسعدة عن بشر بن الفضل. وعن قتيبة، عن ابن أبي عدي.\nستتهم - شعبة، وإسماعيل، وعفان، وعبد الأعلى، وبشر، وابن أبي عدي - عن خالد الحذاء، عن أبي قلابة، فذكره.\nوبلفظ: «أن أهل اليمن لما قدموا على رسول الله -ﷺ- سألوه أن يبعث معهم رجلا يعلمهم، فبعث معهم أبا عبيدة، وقال: هو آمين هذه الأمة» .\nأخرجه أحمد (٣/١٢٥) قال: حدثنا يزيد بن هارون. وفي (٣/١٤٦) قال: حدثنا حسن. وفي (٣/١٧٥) قال: حدثنا مؤمل. وفي (٣/٢١٢) قال: حدثنا عبد الصمد. وفي (٣/٢٨٦) قال: حدثنا عفان. وعبد بن حميد (١٣٤٥) قال: حدثني سليمان بن حرب. ومسلم (٧/١٢٩) قال: حدثني عمرو الناقد، قال: حدثنا عفان.\nستتهم - يزيد، وحسن، ومؤمل، وعبد الصمد، وعفان، وسليمان - عن حماد بن سلمة، عن ثابت، فذكره.","vol":"9","page":20},{"text":"٦٥٤٢ - (خ م ت) حذيفة بن اليمان - ﵄ - قال: «جاء أهلُ نَجران إلى رسولِ الله - ﷺ-، فقالوا: يا رسول الله، ابعث إلينا رجلًا أمينًا، فقال: لأبعثن إليكم رجلًا أمينًا حقَّ أمين، فاستشرف لها الناسُ، قال: فبعث أبا عبيدة بن الجراح» أخرجه البخاري ومسلم.\nوعند مسلم «حقَّ أمين، حقَّ أمين - مرتين» .\nوفي رواية الترمذي قال: «جاء العاقبُ والسَّيِّدُ إلى النبيِّ - ﷺ-، فقالا: ابعث معنا أمينَك، قال فإني سأبعثُ معكم ...» وذكر الحديث.\nقال: وكان أبو إسحاق إذا حدَّث بهذا الحديث عن صِلَة [بن زُفر وهو الراوي عن حذيفة] قال: سمعتُه منذ ستين سنة (١) .\n⦗٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّيد): مقدَّمُ القوم وكبيرهم.\n(والعاقب): هو الذي يخلفه ويكون من بعده.\n_________\n(١) رواه البخاري ٧ / ٧٣ و٧٤ في فضائل أصحاب النبي ﷺ، باب مناقب أبي عبيدة بن الجراح ﵁، وفي المغازي، باب قصة أهل نجران، وفي إجازة خبر الواحد في فاتحته، ومسلم رقم (٢٤٢٠) في فضائل الصحابة، باب ومن فضائل أبي عبيدة بن الجراح ﵁، والترمذي رقم (٣٧٥٩) في المناقب، باب مناقب أبي عبيدة بن الجراح ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٨٥، ٤٠١) قال: حدثنا وكيع. ومسلم (٧/١٢٩) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا أبو داود الحفري. وابن ماجة (١٣٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (٣٧٩٦) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع. والنسائي في الكبرى تحفة الأشراف (٣٣٥٠) عن إسحاق بن إبراهيم، عن أبي داود الحفري.\nكلاهما - وكيع، وأبو داود - قالا: حدثنا سفيان.\n٢- وأخرجه أحمد (٥/٣٩٨) قال: حدثنا محمد بن جعفر. وفي (٥/٤٠٠) قال: حدثنا عفان. والبخاري (٥/٣٢) قال: حدثنا مسلم بن إبراهيم. وفي (٥/٢١٧) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. وفي (٩/١٠٩) قال: حدثنا سليمان بن حرب. ومسلم (٧/١٢٩) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وابن ماجة (١٣٥) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي في الكبرى تحفة الأشراف (٣٣٥٠) عن نصر بن علي، وإسماعيل بن مسعود. كلاهما - عن خالد بن الحارث.\nخمستهم - ابن جعفر، وعفان، ومسلم، وسليمان، وخالد - عن شعبة.\n٣- وأخرجه البخاري (٥/٢١٧) قال: حدثنا عباس بن الحسين، قال: حدثنا يحيى بن آدم، عن إسرائيل ثلاثتهم - سفيان، وشعبة، وإسرائيل - عن أبي إسحاق، عن صلة بن زفر، فذكره.\nوعن زيد بن وهب. قال: كنت جالسا مع حذيفة وأبي موسى. وساق الحديث. يعني مثل أبي مسعود: ما أعلم رسول الله -ﷺ- ترك بعده أعلم بما أنزل الله من هذا القائم. فقال أبو موسى: أما لئن قلت ذاك، لقد كان يشهد إذا غبنا، ويؤذن له إذا حجبنا - يعنيان ابن مسعود-\nأخرجه مسلم (٧/١٤٨) قال: حدثنا أبو كريب، قال: حدثنا محمد بن أبي عبيدة، قال: حدثنا أبي، عن الأعمش، عن زيد بن وهب، فذكره.","vol":"9","page":21},{"text":"<span data-type=\"title\" id=toc-1411>العباس بن عبد المطلب - ﵁ </span>-\n٦٥٤٣ - (ت) عبد المطلب بن ربيعة بن الحارث بن عبد المطلب - ﵁-: أن العباس دخل على رسولِ الله - ﷺ- مُغْضَبًا، فقال له رسولُ الله - ﷺ-: «ما أغْضَبَكَ؟ فقال: يا رسولَ الله، أرى قومًا من قريش يَتَلاقَوْنَ بينهم بوجوه مُسْفِرَة، وإذا لَقُونا بغير ذلك [قال]: فغضب رسولُ الله - ﷺ- حتى احمرَّ وجهُهُ، وقال: والذي نفسي بيده، لا يدخل قلبَ رجل إيمان حتى يُحِبَّكم لله ورسوله، ثم قال: أيُّها الناس، من آذَى عَمِّي فقد آذاني، إنما عَمُّ الرجل صِنْوُ أبيه» أخرجه الترمذي عن عبد المطلب وحدَه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وجه مسفر) أي: مستبشر.\n(الصِنْو): المثل، يقال لكل نخلتين طلعتا في منبت واحد: هما صنوان.\n_________\n(١) رقم (٣٧٦٢) في المناقب، باب مناقب العباس ﵁، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٠٧) و(١٧٧٣) و(١٧٧٧) و(٤/١٦٥) قال: حدثنا جرير بن عبد الحميد. وفي (٤/١٦٥) قال: حدثنا حسين بن محمد، قال: حدثنا يزيد يعني ابن عطاء. والترمذي (٣٧٥٨) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة. والنسائي في فضائل الصحابة (٧٣) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو عوانة.\nثلاثتهم - جرير، ويزيد بن عطاء، وأبو عوانة - عن يزيد بن أبي زياد، عن عبد الله بن الحارث، فذكره.\n* في رواية النسائي المطلب بن ربيعة.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":22},{"text":"٦٥٤٤ - (ت) علي بن أبي طالب (١) - ﵁ -: أن النبيَّ - ﷺ- قال لعمر في العباس: «إنَّ عَمَّ الرَّجُلِ صِنْوُ أبيه، وكان عمر كلَّمه في صدقة» أخرجه الترمذي (٢)، وهو طرف من حديث طويل يتضمَّن ذِكْر الزكاة، وقد ذكر في «كتاب الزكاة» من حرف الزاي.\n_________\n(١) في المطبوع: أبو هريرة، وهو خطأ.\n(٢) رقم (٣٧٦٤) في المناقب، باب مناقب العباس ﵁، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٤) (٧٢٥) . والترمذي (٣٧٦٠) قال: حدثنا أحمد بن إبراهيم الدورقي. كلاهما - أحمد بن حنبل، وأحمد بن إبراهيم - قالا: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت الأعمش، يحدث عن عمرو بن مرة، عن أبي البختري، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.\nوفي المطبوع: هذا الحديث عن أبي هريرة، والصواب عن علي بن أبي طالب وهو عند الترمذي عن أبي هريرة بدون ذكر قصة عمر.\nأخرجه (٣٧٦١) قال: حدثنا أحمد بن إبراهيم الدورقي. قال: حدثنا شبابة. قال: حدثنا ورقاء. عن أبي الزناد، عن الأعرج، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب لا نعرفه من حديث أبي الزناد إلا من هذا الوجه.","vol":"9","page":23},{"text":"٦٥٤٥ - (ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «يا عَمُّ، إذا كان غداةَ الاثنين فائتني أنتَ وولدُك، حتى أدعوَ لكم بدعوة ينفعك الله بها وولدَك، قال: فغدا وغَدَوْنا معه، فألبَسنا كِسَاء، ثم قال: اللهم اغفر للعباس ووَلَدِه، مغفرة ظاهرة وباطنة، لا تغادِرُ ذنبًا، اللهم احفظه في وَلَدِهِ» أخرجه الترمذي (١) . وزاد رزين «واجعل الخلافة باقية في عقبه» (٢) .\n_________\n(١) رقم (٣٧٦٦) في المناقب، باب مناقب العباس بن عبد المطلب عم النبي ﷺ، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه.\n(٢) وهي زيادة منكرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٦٢) قال: حدثنا إبراهيم بن سعيد الجوهري، قال: حدثنا عبد الوهاب بن عطاء، عن ثور بن يزيد، عن مكحول، عن كريب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه.","vol":"9","page":23},{"text":"٦٥٤٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «تَخْرُجُ من خراسان رايات سود، فلا يردُّها شيء حتى تنصبَ بإيلياءَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٧٠) في الفتن، باب رقم (٧٩)، وفي سنده رشدين بن سعد، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٦٥) قال: حدثنا يحيى بن غيلان وقتيبة بن سعيد. والترمذي (٢٢٦٩) قال: حدثنا قتيبة.\nكلاهما - يحيى، وقتيبة - قالا: حدثنا رشدين بن سعد، عن يونس بن يزيد، عن ابن شهاب الزهري، عن قبيصه بن ذؤيب، فذكره.\nوقال الترمذي: هذا حديث غريب.","vol":"9","page":23},{"text":"<span data-type=\"title\" id=toc-1412>جعفر بن أبي طالب - ﵁ </span>-\n٦٥٤٧ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «رأيت جعفرًا يطير في الجنة مع الملائكة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٦٧) في المناقب، باب مناقب جعفر بن أبي طالب ﵁، وفي سنده عبد الله بن جعفر بن نجيح السعدي، وهو ضعيف، وقال الترمذي: وفي الباب عن ابن عباس، نقول: وهو عند الحاكم ٣ / ٢٠٩ وصححه، قال الحافظ في \" الفتح \": وله شاهد من حديث علي عند ابن سعد، وقال: أخرجه الطبراني باسناد حسن أن رسول الله صلى عليه وسلم قال: لعبد الله بن جعفر بن أبي طالب: هنيئًا لك أبوك يطير مع الملائكة في السماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٦٣) قال: حدثنا علي بن حجر، قال: أخبرنا عبد الله بن جعفر، عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\n* قال الترمذي: هذا حديث غريب من حديث أبي هريرة، لانعرفه إلا من حديث عبد الله بن جعفر، وقد ضعفه يحيى بن معين وغيره، وعبد الله بن جعفر هو والد علي بن المديني.","vol":"9","page":24},{"text":"٦٥٤٨ - (خ ت) أبو هريرة - ﵁ - قال: «إن الناسَ يقولون: أكثر أبو هريرة! وإني كنت ألزم رسولَ الله - ﷺ- لشبع بطني، حين لا آكل الخمير، ولا ألبس الحرير - وفي رواية: الحبير - ولا يخدُمني فلان ولا فلانة، وكنتُ أُلصِق بطني بالحصى من الجوع، وإن كنتُ لأستقرئ الرجل الآية وهي معي فيطعمني، وكان خيرُ الناس للمساكين جعفر بن أبي طالب، كان ينقلب بنا فيطعمنا ما كان في بيته، حتى إن كان ليخرج إلينا بالعُكَّةَ التي ليس فيها شيء، فيشقُّها فنَلْعَق ما فيها» أخرجه البخاري (١) .\nوفي رواية الترمذي قال: «إن كنتُ لأسألُ الرجل من أصحاب رسولِ الله - ﷺ- عن الآيات من القرآن، أنا أعلم بها منه، ما أسأله إلا ⦗٢٥⦘ ليطعمني شيئًا، وكنتُ إذا سألتُ جعفر بن أبي طالب لم يُجبني حتى يذهب بي إلى منزله، فيقول لامرأته: يا أسماءُ أطْعِمينا، فإذا أطعمتنا أجابني، وكان جعفر يحب المساكين، ويجلس إليهم، ويحدِّثهم ويحدِّثونه، وكان رسولُ الله - ﷺ- يَكْنيه بأبي المساكين» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخمير): الطعام المختمِر.\n(الحبير): الثياب المنقوشة المخطَّطة.\n(استقرأت) فلانًا آية كذا، أي: طلبت إليه أن يقرئنيها ويأخذها عليَّ.\n(العُكَّة): ظرف السمن.\n(اللعق): أخذ الطعام بالأصابع ولحسها، وذلك لقلة الشيء.\n_________\n(١) ٧ / ٦١ و٦٢ في فضائل أصحاب النبي ﷺ، باب مناقب جعفر بن أبي طالب، وفي الأطعمة، باب الحلواء والعسل.\n(٢) رواه الترمذي رقم (٣٧٧٠) في المناقب، باب مناقب جعفر بن أبي طالب، وفي سنده إبراهيم ابن الفضل المدني أبو إسحاق المخزومي، وهو متروك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٢٤) قال: حدثنا أحمد بن أبي بكر، قال: حدثنا محمد بن إبراهيم بن دينار أبو عبد الله الجهني. وفي (٧/١٠٠) قال: حدثنا عبد الرحمن بن شيبة، قال: أخبرني ابن أبي الفديك.\nكلاهما - محمد بن إبراهيم، وابن أبي الفديك - عن ابن أبي ذئب، عن سعيد المقبري، فذكره.\nوالرواية الثانية:\nأخرجها ابن ماجة (٤١٢٥) والترمذي (٣٧٦٦) . كلاهما - عن أبي سعيد الأشج، عبد الله بن سعيد الكندي، قال: حدثنا إسماعيل بن إبراهيم أبو يحيى التيمي. قال: حدثنا إبراهيم أبو إسحاق المخزومي، عن سعيد المقبري، فذكره.\nوقال الترمذي: هذا حديث غريب. وأبو إسحاق المخزومي هو إبراهيم بن الفضل المدني. وقد تكلم فيه بعض أهل الحديث من قبل حفظه، وله غرائب.\nورواية ابن ماجة مختصرة على آخره.","vol":"9","page":24},{"text":"٦٥٤٩ - (ت) أبو هريرة - ﵁ -: أنه كان يقول: «ما احتذى النعال، ولا ركب المطايا، ولا ركب الكُورَ - بعد رسولِ الله - ﷺ- أفضل من جعفر ابن أبي طالب» أخرجه الترمذي (١) . ⦗٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاحتذاء): لبس الحذاء، وهو النعل.\n(المطايا) جمع مطية، وهي ما يركب من الإبل، أي: يركب مطاها وهو ظهرها.\n(الكُور): بضم الكاف: سَرجُ البعير، واسمه الرَّحْل.\n_________\n(١) رقم (٣٧٦٨) في المناقب، باب مناقب جعفر بن أبي طالب، ورواه أيضًا الحاكم ٣ / ٢٠٩ وصححه ووافقه الذهبي، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال: وصحح إسناده الحافظ في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤١٣) قال: حدثنا عفان، قال: حدثنا وهيب. والترمذي (٣٧٦٤) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب. والنسائي في فضائل الصحابة (٥٤) قال: أخبرنا محمد ابن بشار، قال: حدثنا عبد الوهاب.\nكلاهما - وهيب بن خالد، وعبد الوهاب الثقفي - عن خالد الحذاء، عن عكرمة، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"9","page":25},{"text":"٦٥٥٠ - (خ) عبد الله بن عمر - ﵄ - كان إذا سلَّم على عبد الله بن جعفر قال: «السلام عليك يا ابن ذي الجناحين» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٦٢ في فضائل أصحاب النبي ﷺ، باب مناقب جعفر بن أبي طالب، وفي المغازي، باب غزوة مؤتة من أرض الشام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:وقد تقدم.","vol":"9","page":26},{"text":"٦٥٥١ - (خ م ت) البراء بن عازب - ﵁ - أنَّ النبي - ﷺ- قال لجعفر بن أبي طالب: «أشبهتَ خَلْقي وخُلُقي» .\nأخرجه الترمذي، قال: وفي الحديث قصة، ولم يذكرها (١)، وهذا طرف من حديث طويل قد أخرجه البخاري ومسلم، وهو مذكور في «عمرة القضاء» في «كتاب الغزوات» من حرف الغين (٢) .\n_________\n(١) رواه الترمذي رقم (٣٧٦٩) في المناقب، باب مناقب جعفر بن أبي طالب ﵁، وهو حديث صحيح.\n(٢) رواه البخاري ٧ / ٣٨٥ - ٣٩١ في المغازي، باب عمرة القضاء، ومسلم رقم (١٧٨٣) في الجهاد، باب صلح الحديبية في الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"9","page":26},{"text":"الحسن والحسين ابنا علي بن أبي طالب ﵈ (*)\n٦٥٥٢ - (خ م ت) البراء بن عازب - ﵁ - قال: «رأيتُ رسولَ الله - ﷺ- والحسنُ بنُ عليّ على عاتقه، يقول: اللهم إني أُحِبُّه فَأحِبَّه» أخرجه البخاري ومسلم والترمذي. وللترمذي أيضا: «أن النبيَّ - ﷺ- أبْصَرَ حَسَنًا وحُسَيْنًا فقال: اللهم إني أُحبُّهما فأحِبَّهما» (١) .\n_________\n(١) رواه البخاري ٧ / ٧٥ في فضائل أصحاب النبي ﷺ، باب مناقب الحسن والحسين ﵄، ومسلم رقم (٢٤٢٢) في فضائل الصحابة، باب فضائل الحسن والحسين ﵄، والترمذي رقم (٣٧٨٤) في المناقب، باب مناقب الحسن والحسين ﵄.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\nقال ابن القيم ﵀: \" أن الصلاة على غير النبي ﷺ: إما أن يكون على آله وأزواجه وذريته أو غيرهم، فإن كان الأول، فالصلاة عليهم مشروعة مع الصلاة على النبي ﷺ وجائزة مفردة.\nوأما الثاني: فإن كان الملائكة وأهل الطاعة عمومًا الذين يدخل فيهم الأنبياء عليهم الصلاة والسلام وغيرهم، جاز ذلك أيضًا، فيقال: اللهم صل على ملائكتك المقربين وأهل طاعتك أجمعين.\nوإن كان شخصًا معينًا أو طائفة معينة كُرِهَ أن يتخذ الصلاة عليه شعارًا لا يخل به، ولو قيل بتحريمه لكان له وجه، ولا سيما إذا جعلها شعارًا له، ومنع منها نظيره، أو من هو خير منه، وهذا كما تفعل الرافضة بعليّ ﵁، فإنهم حيث ذكروه قالوا: ﵊، ولا يقولون ذلك فيمن هو خير منه، فهذا ممنوع منه، ولا سيما إذا اتخذ شعارًا، لا يُخِلُّ به، فَتَرْكُهُ حينئذ متعيِّن. وأما إن صلى عليه أحيانًا، بحيث لا يجعل ذلك شعارًا، كما يُصلَّى على دافع الزكاة، وكما قال ابن عمر للميت: \" صلى الله عليك \"، وكما صلى النبي ﷺ على المرأة وزوجها، وكما روي عن علي مِن صلاته على عمر، فهذا لا بأس به \". [جلاء الأفهام: ٥٧٣ - ٥٧٤]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٣) قال: حدثنا بهز. وفي (٤/٢٩٢) قال: حدثنا محمد بن جعفر. والبخاري (٥/٣٣) قال: حدثنا حجاج بن منهال. وفي الأدب المفرد (٨٦) قال: حدثنا أبو الوليد. ومسلم (٧/١٣٠) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي وفيه (٧/١٣٠) قال: حدثنامحمد بن بشار، وأبو بكر بن نافع، قالا: حدثنا غندر. والنسائي في الكبرى تحفة الأشراف (١٧٩٣) عن علي ابن الحسين الدرهمي، عن أمية بن خالد.\nستتهم - بهز، وابن جعفر (غندر)، وحجاج، وأبو الوليد، ومعاذ، وأمية - عن شعبة، عن عدي بن ثابت، فذكره.\nوبنحوه: أخرجه أحمد (٤/٢٨٣) قال: حدثنا أبو أحمد، قال: حدثنا سفيان عن أبي إسحاق، فذكره.","vol":"9","page":27},{"text":"٦٥٥٣ - (ت) عبد الله بن عباس - ﵄ - قال: «كان رسولُ الله - ﷺ- حاملَ الحسنِ بن عليّ على عاتقه، فقال رجُل: نعم المركَب ركبتَ يا غلام، فقال النبي - ﷺ-: ونعم الراكبُ هو» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٨٥) في المناقب، باب مناقب الحسن والحسين ﵄، وفي سنده زمعة بن صالح وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٨٤) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر العقدي، قال: حدثنا زمعة بن صالح، عن سلمة بن وهرام، عن عكرمة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه. وزمعة بن صالح قد ضعفه بعض أهل الحديث من قبل حفظه.","vol":"9","page":27},{"text":"٦٥٥٤ - (ت) أنس بن مالك - ﵁ - قال: «سُئل النبيُّ - ﷺ- أيُّ أهلِ بيتك أحبُّ إليك؟ فقال: الحسنُ والحسين، وكان يقول لفاطمة: ادعي لي ابنيّ، فَيَشُمُّهما، ويضمُّهما إليه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٧٤) في المناقب، باب مناقب الحسن والحسين ﵄، وفي سنده يوسف بن إبراهيم التميمي، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٧٢) قال: حدثنا أبو سعيد الأشج، قال: حدثنا عقبة بن خالد، قال: حدثني يوسف بن إبراهيم، فذكره. وقال الترمذي: هذا حديث غريب من هذا الوجه من حديث أنس.","vol":"9","page":27},{"text":"٦٥٥٥ - (خ م) أبو هريرة - ﵁ - قال: خرجتُ مع النبي - ﷺ- في طائفة من النهار، لا يكلِّمني، ولا أكلِّمه، حتى جاء سُوقَ بني قَيْنُقَاعَ، ثم انصرف حتى أتى مَخبأ فاطمة، فقال: أثَمَّ لُكَعُ؟ - يعني حَسَنًا - فظننا أنَّه إنَّما تحبسه أُمُّه لأن تغسله، أو تُلْبِسَه سِخَابًا، فلم يلبثْ أن جاء يسعى حتى اعتنق كلُّ واحد منهما صاحبَه، فقال رسولُ الله - ﷺ-: «اللهم إني أحِبُّه فأحبَّه وأحبَّ مَنْ يُحبُّه» .\nوفي رواية قال: «كنتُ مع رسولِ الله - ﷺ- في سوق من أسواق المدينة، فانصرف وانصرفتُ، فقال: أي لُكَع، ثلاثًا، ادْعُ الحسنَ بن عليِّ، فقام الحسن بنُ عليّ يمشي في عنقه السِّخَابُ، فقال النبيُّ - ﷺ- بيده هكذا فالتزمه، وقال: اللهم إني أحبُّه وأحبُّ مَنْ يُحبُّه» قال أبو هريرة: فما كان أحد أحبَّ إليَّ من الحسن بن عليّ بعد ما قال رسولُ الله - ﷺ- ما قال. أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مخبأ) المخبأ: المخْدَع والبيت.\n(أثمَّ) أي: أهنالِكَ ⦗٢٩⦘\n(لُكَع) يريد به الصغير، يقال للصغير: لكع، فإن أُطلق على الكبير، أريد به الصغير العِلم.\n(السِّخاب): القلادة.\n_________\n(١) رواه البخاري ٤ / ٢٨٦ و٢٨٧ في البيوع، باب ما ذكر في الأسواق، وفي اللباس، باب السخاب للصبيان، ومسلم رقم (٢٤٢١) في فضائل الصحابة، باب فضائل الحسن والحسين ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٤٣) . وأحمد (٢/٢٤٩) قالا: حدثنا سفيان. وفي (٢/٣٣١) قال أحمد حدثنا أبو النضر، قال: حدثنا ورقاء. والبخاري (٣/٨٧) . وفي الأدب المفرد (١١٥٢) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٧/٢٠٤) قال: حدثني إسحاق بن إبراهيم الحنظلي، قال: أخبرنا يحيى بن آدم. قال: حدثنا ورقاء بن عمر. ومسلم (٧/١٢٩) قال: حدثني أحمد بن حنبل، قال: حدثنا سفيان بن عيينة (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. وابن ماجة (١٤٢) قال: حدثنا أحمد بن عبدة. قال: حدثنا سفيان بن عيينة. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٦٣٤) عن حسين بن حريث، عن سفيان.\nكلاهما - سفيان بن عيينة، وورقاء بن عمر - عن عبيد الله بن أبي يزيد، عن نافع بن جبير بن مطعم، فذكره.\n* الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"9","page":28},{"text":"٦٥٥٦ - (ت) أسامة بن زيد - ﵁ - قال: «طرقتُ النبيَّ - ﷺ- ذات ليلة في بعض الحاجة، فخرج النبيُّ - ﷺ- وهو مشتمل على شيء، لا أدري ما هو؟ فلما فرغتُ من حاجتي قلتُ: ما هذا الذي أنتَ مشتمل عليه؟ فكشفه، فإذا حَسَن وحُسَين على وَرِكَيْه، فقال: هذان ابْنَاي وابنا ابنتي، اللهم إني أحبُّهما فأحبَّهما وأحبَّ مَن يُحبُّهما» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطُّروق): إتيان المنزل ليلًا.\n_________\n(١) رقم (٣٧٧٢) في المناقب، باب مناقب الحسن والحسين ﵄، وهو حديث حسن، وصححه ابن حبان والحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٦٩) قال: حدثنا سفيان بن وكيع، وعبد بن حميد، قالا: حدثنا خالد بن مخلد،قال: حدثنا موسى بن يعقوب الزمعي، عن عبد الله بن أبي بكر بن زيد بن المهاجر، قال: أخبرني مسلم بن أبي سهل النبال، قال: أخبرني الحسن بن أسامة بن زيد، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"9","page":29},{"text":"٦٥٥٧ - (ت) يعلى بن مرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «حُسَيْن مِنِّي، وأنا من حُسَيْن، أحبَّ الله من أحَبَّ حُسَيْنًا، حسين سِبْط من الأسباط» أخرجه الترمذي (١) . ⦗٣٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السبط): ولد الولد، وأسباط بني إسرائيل: هم أولاد يعقوب ﵇، وهم فيهم كالقبائل في العرب، وقد جعل النبي - ﷺ- حسينًا - ﵁- واحدًا من أولاد الأنبياء، يعني أنه من جملة الأسباط الذين هم أولاد يعقوب ﵇.\n_________\n(١) رقم (٣٧٧٧) في المناقب، باب مناقب الحسن والحسين ﵄، ورواه أيضًا ابن ماجة ⦗٣٠⦘ رقم (١٤٤) في المقدمة، باب في فضل الحسن والحسين، والحاكم في \" المستدرك \" ٣ / ١٧٧ وصححه ووافقه الذهبي، وقال الترمذي: هذا حديث حسن، وهو كما قال، وصححه ابن حبان رقم (٢٢٤٠) \" موارد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٧٢) قال: حدثنا عفان، قال: حدثنا وهيب. وابن ماجة (١٤٤) قال: حدثنا يعقوب بن حميد بن كاسب. قال: حدثنا يحيى بن سليم والترمذي (٣٧٧٥) قال: حدثنا الحسن بن عرفة، قال: حدثنا إسماعيل بن عياش..\nثلاثتهم - وهيب، ويحيى، وإسماعيل - عن عبد الله بن عثمان بن خيثم، عن سعيد بن أبي راشد، فذكره.\nوقال الترمذي: هذا حديث حسن، وإنما نعرفه من حديث عبد الله بن عثمان بن خثيم. وقد رواه غير واحد عن عبد الله بن عثمان بن خثيم.\nوبنحوه أخرجه البخاري في الأدب المفرد (٣٦٤) قال: حدثنا عبد الله بن صالح، قال: حدثنا معاوية بن صالح، عن راشد بن سعد، فذكره.","vol":"9","page":29},{"text":"٦٥٥٨ - (ت) أبو سعيد الخدري - ﵁ - قال: قال لي رسولُ الله - ﷺ-: «الحسن والحسين سيدا شباب أهل الجنة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٧٨) في المناقب، باب مناقب الحسن والحسين ﵄، وقال الترمذي: هذا حديث صحيح حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٣) قال: حدثنا محمد بن عبد الله الزبيري، قال: حدثنا يزيد بن مردانبة.\n٢- وأخرجه أحمد (٣/٦٢، ٨٢) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. وفي (٣/٦٤) قال: حدثنا عفان، قال: حدثنا خالد بن عبد الله. وفي (٣/٨٠) قال: حدثنا عثمان بن محمد -قال عبد الله ابن أحمد: وسمعته أنا من عثمان - قال: حدثنا جرير. والترمذي (٣٧٦٨) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الحفري، عن سفيان. (ح) وحدثنا سفيان بن وكيع، قال: حدثنا جرير، ومحمد بن فضيل.\nأربعتهم - سفيان، وخالد، وجرير، وابن فضيل - عن يزيد بن أبي زياد.\n٣- وأخرجه النسائي في الكبرى تحفة الأشراف (٤١٣٤) عن محمد بن آدم بن سليمان، عن مروان بن معاوية الفزاري، عن الحكم بن عبد الرحمن بن أبي نعم.\nثلاثتهم - ابن مردانبة، وابن أبي زياد، والحكم - عن عبد الرحمن بن أبي نعم، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.\n* الروايات مطولة ومختصرة.","vol":"9","page":30},{"text":"٦٥٥٩ - (خ ت) عبد الرحمن بن أبي نعم البجلي الكوفي - ﵀ - قال: كنتُ شاهدًا لابن عمرَ وسأله رجُل عن دَمِ البعوض؟ فقال: ممن أنتَ؟ قال: مِنْ أهل العراق، فقال: انظروا إلى هذا، يسألُني عن دَمِ البعوض، وقد قتلوا ابنَ النبيِّ - ﷺ-، وسمعتُ النبي الله - ﷺ- يقول: «هما رَيْحَانَتَاي من الدنيا!» .\nوفي رواية شعبة قال: «وأحسبه سأل عَنِ المُحْرِمِ يقتل الذباب؟ قال: يا أهل العراق، تسألونا عن قتل الذباب، وقد قتلتُم ابن بنتِ ⦗٣١⦘ رسولِ الله - ﷺ- ... وذكر الحديث» .\nوفي رواية «ما أسألَهم عن صغيرة، وأجرأهم على كبيرة!! ... وذكر الحديث» وفي آخره «وهما سيدا شباب أهل الجنة» .\nأخرجه البخاري، وأخرج الترمذي الأولى، وزاد فيها «عن دم البعوض يصيب الثوب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البعوض) جمع بعوضة، وهو صغار البقِّ.\n(الريحان والريحانة): الرزق والرَّاحة، ويسمى الولد ريحانًا وريحانة لذلك.\n_________\n(١) رواه البخاري ٧ / ٧٧ و٧٨ في فضائل أصحاب النبي ﷺ، باب مناقب الحسن والحسين ﵄، وفي الأدب، باب رحمة الولد وتقبيله ومعانقته، والترمذي رقم (٣٧٧٣) في المناقب، باب مناقب الحسن والحسين ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٧٧) (٥٤٧٩) قال: حدثنا عفان، قال: حدثنا وهيب. والبخاري (٦/١٤٥) قال: حدثنا معلى بن أسد، قال: حدثنا عبد العزيز بن المختار. ومسلم (٧/١٣٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن القارئ. وفي (٧/١٣١) قال: حدثني أحمد ابن سعيد الدارمي، قال: حدثنا حبان، قال: حدثنا وهيب. والترمذي (٣٢٠٩ و٣٨١٤) قال: حدثنا قتيبة، قال: حدثنا يعقوب بن عبد الرحمن. والنسائي في الكبرى تحفة الأشراف (٧٠٢١) عن قتيبة، عن يعقوب بن عبد الرحمن. (ح) وعن الحسن بن محمد، عن حجاج، عن ابن جريج.\nأربعتهم - وهيب، وعبد العزيز بن المختار، ويعقوب، وابن جريج - عن موسى بن عقبة، عن سالم بن عبد الله، فذكره.","vol":"9","page":30},{"text":"٦٥٦٠ - (س) عبد الله بن شداد - ﵀ -: عن أبيه قال: «خرج علينا رسولُ الله - ﷺ- في إحدى صلاتي العشيِّ، وهو حامل حسنًا - أو حُسَينًا - فتقدَّم النبيُّ - ﷺ- فوضعه، ثم كبَّر للصلاة فصلى، فسجد بين ظَهْرَانَيْ صلاة سجدة أطالها، قال أبي: فرفعتُ رأسي، فإذا الصبيُّ على ظهر رسولِ الله - ﷺ- وهو ساجد، فَرَجَعْتُ إلى سجودي، فلما قضى رسولُ الله - ﷺ- الصلاة قال الناس: يا رسولَ الله، إنك سَجَدْتَ بين ظَهْرَانَيْ صلاتك ⦗٣٢⦘ سجدة أطلتها، حتى ظننا أنه قد حدث أمر، أو أنه يُوحَى إليكَ، قال: كلُّ لم يكن، ولكن ابني ارتحلني، فكرهتُ أن أُعجلَه حتى يقضيَ حاجَتَهُ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظَهْرَانَيْ) القوم والأمر، أي: وسطه وفيما بينه.\n_________\n(١) ٢ / ٢٢٩ و٢٣٠ في افتتاح الصلاة، باب هل يجوز أن تكون سجدة أطول من سجدة، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٩٤، وإسناده صحيح، ورواه الحاكم ٣/١٦٦ و١٦٧ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٩٣ و٦/٤٦٧) . والنسائي (٢/٢٢٩) . وفي الكبرى (٦٤٠) قال: أخبرنا عبد الرحمن بن محمد بن سلام\nكلاهما - أحمد، وعبد الرحمن بن محمد بن سلام - قالا: حدثنا يزيد بن هارون، قال: أنبأنا جرير بن حازم، قال: حدثنا محمد بن أبي يعقوب البصري، عن عبد الله بن شداد، فذكره","vol":"9","page":31},{"text":"٦٥٦١ - (ت د س) بريدة - ﵁ - قال: «كان رسولُ الله - ﷺ- يَخْطُبُنا، فجاء الحسن والحسين ﵉ (*)، وعليهما قميصان أحمران يمشيان ويَعْثُران، فنزل رسولُ الله - ﷺ- من المنبر، فحملهما، ووضعهما بين يديه، ثم قال: صدق الله ﴿إنَّما أَمْوَالُكُم وَأَوْلاَدُكم فِتْنَةٌ﴾ [التغابن: ١٥] نظرت إلى هذين الصبيّين يمشيان ويعثران، فلم أصبر حتى قطعتُ حديثي ورفعتُهما» .\nأخرجه الترمذي، ولم يذكر أبو داود «ووضعهما بين يديه» وقال في آخره: «رأيت هذين فلم أصْبِر - ثم أخذ في الخُطبة» ولم يذكر النسائي «ووضعهما بين يديه» أيضًا (١) .\n_________\n(١) رواه الترمذي رقم (٣٧٧٦) في المناقب، باب مناقب الحسن والحسين ﵄، وأبو ⦗٣٣⦘ داود رقم (١١٠٩) في الصلاة، باب قطع الخطبة للأمر يحدث، والنسائي ٣ / ١٠٨ في الجمعة، باب نزول الإمام عن المنبر قبل فراغه من الخطبة وقطعه كلامه ورجوعه إليه يوم الجمعة، وإسناده حسن، ورواه أيضًا ابن حبان في \" صححه \" رقم (٢٢٣١) \" موارد \".\n\n(*) قال مُعِدُّ الكتاب للشاملة: قوله \" ﵉ \" وردت في إحدى روايات النسائي أما في رواية الترمذي وأبو داود وإحدى روايات النسائي - ﵄ - بدل ﵉\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (٥/٣٥٤) . وأبو داود (١١٠٩) قال: حدثنا محمد بن العلاء. وابن ماجة (٣٦٠٠) قال: حدثنا أبو عامر عبد الله بن عامر بن براد الأشعري. وابن خزيمة (١٤٥٦، ١٨٠١) قال: حدثنا عبدة بن عبد الله الخزاعي.\nأربعتهم - أحمد، ومحمد، وأبو عامر، وعبدة - عن زيد بن الحباب.\n٢- وأخرجه الترمذي (٣٧٧٤) قال: حدثنا الحسين بن حريث، قال: حدثناعلي بن حسين بن واقد.\n٣- وأخرجه النسائي (٣/١٠٨) قال: أخبرنا محمد بن عبد العزيز، قال: حدثنا الفضل بن موسى.\n٤- وأخرجه النسائي (٣/١٩٢) قال: أخبرنا يعقوب بن إبراهيم. وابن خزيمة (١٤٥٦) قال: حدثنا عبد الله ابن سعيد الأشج. وفي (١٨٠٢) قال: حدثنا عبد الله بن سعيد الأشج، وزياد بن أيوب.\nثلاثتهم - يعقوب، وعبد الله، وزياد - عن أبي تميلة - يحيى بن واضح-.\nأربعتهم - زيد بن الحباب، وعلي بن حسين، والفضل بن موسى، وأبو تميلة - عن حسين بن واقد، قال: حدثنا عبد الله بن بريدة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، إنما نعرفه من حديث الحسين بن واقد.","vol":"9","page":32},{"text":"٦٥٦٢ - (خ س ت د) الحسن البصري - ﵀ - قال: «سمعتُ أبا بكرة يقول: رأيتُ رسول الله - ﷺ- على المنبر، والحسنُ بن عليّ إلى جنبه، وهو يُقْبِلُ على الناس مَرَّة، وعليه أخرى، ويقول: إن ابني هذا سيِّد، ولعلَّ الله أن يُصْلِحَ به بين فئتين من المسلمين عظيمتين» أخرجه النسائي.\nوفي رواية الترمذي قال: «صعِد النبيُّ - ﷺ- المنبر، فقال: إن ابني هذا سيِّد، يُصْلحُ الله به بين فئتين» .\nوفي رواية أبي داود قال: قال رسولُ الله - ﷺ- للحسن بن عليّ، «إنَّ ابني هذا سَيِّد، وإني لأرجو أن يصلحَ الله به بين فئتين من أمتي» .\nوفي رواية «ولعلَّ الله أن يصلح به بين فئتين عظيمتين من المسلمين» (١) . ⦗٣٤⦘\nوأخرجه البخاري في جملة حديث طويل، يتضمن ذكر الصلح بين الحسن بن علي، وبين معاوية بن أبي سفيان، وقد ذكر في «كتاب الخلافة» من حرف الخاء (٢) .\n_________\n(١) رواه البخاري ٧ / ٧٤ في فضائل أصحاب النبي ﷺ، باب مناقب الحسن والحسين ﵄، وفي الصلح، باب قول النبي ﷺ للحسن بن علي: إن ابني هذا سيد ولعل الله يصلح به بين فئتين عظيمتين، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي العتق، باب قول النبي ﷺ للحسن بن علي: \" إن ابني هذا لسيد \"، والترمذي رقم (٣٧٧٥) في المناقب، باب مناقب الحسن والحسين ﵄، والنسائي ٣ / ١٠٧ في الجمعة، باب مخاطبة الإمام رعيته وهو على المنبر، وأبو داود رقم (٤٦٦٢) في السنة، باب ما يدل على ترك الكلام في الفتنة.\n(٢) تقدم في الجزء الرابع ص ١٣٠ و١٣١ برقم (٢٠٨٩) فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"9","page":33},{"text":"٦٥٦٣ - (خ ت) أنس بن مالك - ﵁ - قال: «لم يكن أحد أشْبَهَ برسول الله - ﷺ- من الحسين بن عليّ» .\nوفي رواية «من الحسن» أخرجه البخاري (١) والترمذي (٢) .\n_________\n(١) في المطبوع: أخرجه البخاري ومسلم، وهو خطأ.\n(٢) رواه البخاري تعليقًا ٧ / ٧٥ في فضائل أصحاب النبي ﷺ، باب مناقب الحسن والحسين ﵄، وقد وصله الترمذي رقم (٣٧٧٨) في المناقب، باب مناقب الحسن والحسين ﵄، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٦٤) قال: حدثنا عبد الرزاق. وفي (٣/١٩) قال: حدثنا عبد الأعلى. وعبد بن حميد (١١٦١) قال: أخبرنا عبد الرزاق. والبخاري (٥/٣٣) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف (ح) وقال: عبد الرزاق. والترمذي (٣٧٧٦) قال: حدثنا محمد ابن يحيى. قال: حدثنا عبد الرزاق.\nثلاثتهم - عبد الرزاق، وعبد الأعلى، وهشام، عن معمر، عن الزهري، فذكره.\n* زاد عبد الرزاق في روايته عند أحمد (٣/١٦٤) وفاطمة.","vol":"9","page":34},{"text":"٦٥٦٤ - (ت) علي بن أبي طالب - ﵁ - قال: «الحسنُ أشْبَهَ برسول الله - ﷺ- ما بين الصدر إلى الرأس، والحسينُ أشبه به فيما كان أسفلَ من ذلك» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٨١) في المناقب، باب مناقب الحسن والحسين ﵄، وحسنه الترمذي، وهو كما قال، وأخرجه ابن حبان وصححه رقم (٢٢٣٥) \" موارد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٩) (٧٧٤) قال: حدثنا حجاج. وفي (١/١٠٨) (٨٥٤) قال: حدثنا أسود ابن عامر. والترمذي (٣٧٧٩) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا عبيد الله بن موسى.\nثلاثتهم - حجاج، وأسود، وعبيد الله - عن إسرائيل، عن أبي إسحاق، عن هانىء بن هانىء، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"9","page":34},{"text":"٦٥٦٥ - (ت) أبو جحيفة - ﵁ - قال: «رأيت رسولَ الله - ﷺ- وكان الحسن بنُ عليّ يُشْبِهُه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٧٩) في المناقب، باب مناقب الحسن والحسين ﵄، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، قال: وفي الباب عن أبي بكر الصديق وابن عباس وابن الزبير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٩٠) قال: حدثنا سفيان. وأحمد (٤/٣٠٧) قال: حدثنا يزيد. والبخاري (٤/٢٢٧) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير (ح) وحدثني عمرو بن علي. قال: حدثنا ابن فضيل. ومسلم (٧/٨٥) قال: حدثنا واصل بن عبد الأعلى، قال: حدثنا محمد بن فضيل. (ح) وحدثنا سعيد بن منصور. قال: حدثنا سفيان وخالد بن عبد الله (ح) وحدثنا ابن نمير. قال: حدثنا محمد بن بشر. والترمذي (٢٨٢٦) قال: حدثنا واصل بن عبد الأعلى الكوفي، قال: حدثنا محمد بن فضيل. وفي (٣٨٢٧، ٣٧٧٧) قال: حدثنا محمد بن بشار،قال: حدثنا يحيى بن سعيد. والنسائي في فضائل الصحابة (٥٩) قال: أخبرنا عمرو بن علي قال: حدثنا يحيى.\nسبعتهم - سفيان، ويزيد، وزهير، ومحمد بن فضيل، وخالد، ومحمد بن بشر، ويحيى- عن إسماعيل بن أبي خالد، فذكره.\n* وزاد ابن فضيل في روايته: «قلت لأبي جحيفة: صفه لي. قال: كان أبيض قد شمط، وأمر لنا النبي -ﷺ- بثلاث عشرة قلوصا. قال: فقبض النبي -ﷺ- قبل أن نقبضها.» .","vol":"9","page":34},{"text":"٦٥٦٦ - (خ) عقبة بن الحارث (١) - ﵁ - قال: «صَلَّى أبو بكر العصر، ثم خرج يمشي ومعه عليّ، فرأى الحسن يلعب مع الصبيان، فحمله على عاتقه، وقال: بأبي، شَبِيه بالنبيِّ، ليس شبيه بعليّ، وعليّ يضحك» أخرجه البخاري (٢) .\n_________\n(١) في الأصل: عقبة بن عامر، وهو خطأ، والتصحيح من \" صحيح البخاري \".\n(٢) ٧ / ٧٥ في فضائل أصحاب النبي ﷺ، باب مناقب الحسن والحسين ﵄، وفي الأنبياء، باب صفة النبي ﷺ، وانظر كلام الحافظ في \" الفتح \" حول جملة \" ليس شبيه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٨) (٤٠) قال: حدثنا محمد بن عبد الله بن الزبير. والبخاري (٤/٢٢٧) قال: حدثنا أبو عاصم. وفي (٥/٣٣) قال: حدثنا عبدان، قال: أخبرنا عبد الله. والنسائي في فضائل الصحابة (٥٨) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا أبو داود، عن سفيان. أربعتهم - محمد، وأبو عاصم، وعبد الله بن المبارك، وسفيان - عن عمر بن سعيد بن أبي حسين، عن ابن أبي مليكة، عن عقبة بن الحارث، فذكره.","vol":"9","page":35},{"text":"٦٥٦٧ - (ت) سلمى - امرأة من الأنصار -: - ﵂ - قالت: دخلتُ على أمِّ سلمةَ وهي تبكي، فقلت: ما يُبْكيكِ؟ قالت: رأيتُ الآن رسولَ الله - ﷺ- تعني في المنام- وعلى رأسه ولحيته الترابُ وهو يبكي، فقلتُ: ما لك يا رسول الله؟ فقال: شهدتُ قَتْل الحسين آنفًا. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٧٤) في المناقب، باب مناقب الحسن والحسين ﵄، وفيه جهالة سلمى امرأة من الأنصار، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٧١) قال: حدثنا أبو سعيد الأشج. قال: حدثنا أبو خالد الأحمر. قال: حدثنا رزين. قال: حدثتني سلمى فذكرته.\n* وقال الترمذي: هذا حديث غريب.","vol":"9","page":35},{"text":"٦٥٦٨ - (خ ت) أنس بن مالك - ﵁ - قال: «أُتِيَ عُبيد الله بن زياد برأس الحسين، فجُعل في طَسْت، فجعل ينكُتُ، وقال في حُسْنِه شيئًا، قال أنس: فقلت: والله، إنه كان أشبَههم برسول الله - ﷺ- وكان مخضوبًا بالوَسْمة» . ⦗٣٦⦘\nوفي رواية قال: «كنت عند ابن زياد، فجيء برأس الحسين، فجعل يضرب بقضيب في أنفه، ويقول: ما رأيتُ مثل هذا حُسْنًا، فقلت: أما إنَّه كان من أشبَههم برسول الله - ﷺ-» . أخرج الأولى البخاري، والثانية الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّكْت) بالقضيب: أن يضرب الأرض بطرفه ليؤثر فيه.\n(الوَسْمة): شيء أسود يصبغ به الشعر.\n_________\n(١) رواه البخاري ٧ / ٧٥ في فضائل أًصحاب النبي ﷺ، باب مناقب الحسن والحسين ﵄، والترمذي رقم (٣٧٨٠) في المناقب، باب مناقب الحسن والحسين ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٦١) . والبخاري (٥/٣٢) قال: حدثنا محمد بن الحسن بن إبراهيم ابن إشكاب.\nكلاهما - أحمد، وابن إشكاب - قالا: حدثنا حسين بن محمد، قال: حدثنا جرير - ابن حازم -، عن محمد، -ابن سيرين -، فذكره.\nورواية الترمذي أخرجها (٣٧٧٨) قال: حدثنا خلاد بن أسلم، قال: حدثنا النضر بن شميل، قال: أخبرنا هشام بن حسان، عن حفصة، فذكرته.","vol":"9","page":35},{"text":"٦٥٦٩ - (ت) عمارة بن عمير - ﵀ - قال: «لما جيء برأس عبيد الله ابن زياد وأصحابه نُضِدَتْ في المسجد في الرحبة، فانتهيتُ إليهم وهم يقولون: قد جاءت، قد جاءت، فإذا حيّة قد جاءت تُخلّل الرؤوسَ، حتى دخلتْ في مَنْخَرِ عُبيدالله بن زياد، فمكثت هُنَيْهَة، ثم خرجتْ فذهبت حتى تَغَيَّبتْ، ثم قالوا: قد جاءتْ قد جاءتْ، فَفَعَلَتْ ذلك مرتين أو ثلاثًا» . أخرجه الترمذي (١) . ⦗٣٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَضَدْت) المتاع: جعلتُ بعضه فوق بعض مرتَّبًا.\n_________\n(١) رقم (٣٧٨٢) في المناقب، باب مناقب الحسن والحسين ﵄، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٨٠) قال: حدثنا واصل بن عبد الأعلى، قال: حدثنا أبو معاوية، عن الأعمش، عن عمارة بن عمير، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":36},{"text":"<span data-type=\"title\" id=toc-1414>زيد بن حارثة وابنه أُسامة ﵄</span>\n٦٥٧٠ - (ت) عائشة - ﵂ - قالت: قدم زيد بن حارثة المدينةَ ورسولُ الله - ﷺ- في بيتي، فَقَرَعَ الباب، فقام إليه رسولُ الله - ﷺ- عُرْيانًا يَجُرُّ ثوبه، والله ما رأيتُهُ عُرْيانًا قبلَه ولا بعدَه، فاعْتَنَقَهُ وقبَّله. أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٣٣) في الاستئذان، باب ما جاء في المعانقة والقبلة، وإسناده ضعيف، وقال الترمذي: هذا حديث حسن غريب لا نعرفه من حديث الزهري إلا من هذا الوجه، وقد ذكر هذا الحديث الحافظ في \" الفتح \" ونقل تحسين الترمذي له وسكت عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٧٣٢) قال: حدثنا محمد بن إسماعيل، قال: حدثنا إبراهيم بن يحيى بن محمد بن عباد المدني. قال: حدثني أبي يحيى بن محمد، عن محمد بن إسحاق، عن محمد بن مسلم الزهري، عن عروة بن الزبير، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه من حديث الزهري إلا من هذا الوجه.\nقلت: فيه ابن إسحاق، وهو مدلس، وقد عنعنه.","vol":"9","page":37},{"text":"٦٥٧١ - (ت) جبلة بن حارثة - ﵁ - قال: «قَدِمْتُ على رسولِ الله - ﷺ-، فقلتُ: يا رسول الله، ابْعَثْ معي أخي زيدًا، قال: هو ذاك، انطلق إليه، فإن ذهب معك لم أمنعْه، فجاء زيد فقال: يا رسولَ الله، أوَ أخْتَارُ عليك أحدًا؟ قال جبلةُ: فأقمتُ أنا مع أخي، ورأيتُ أنَّ رَأْيَ أخي أفضلُ من رأيي» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨١٧) في المناقب، باب مناقب زيد بن حارثة، وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث ابن الرومي عن علي بن مسهر، وقد ذكر الحديث الحافظ ابن حجر في \" الفتح \" وسكت عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨١٥) قال: حدثنا الجراح بن مخلد البصري، وغير واحد، قالوا: حدثنا محمد بن عمر بن الرومي، قال: حدثنا علي بن مسهر، عن إسماعيل بن أبي خالد، عن أبي عمرو الشيباني، فذكره.\nقال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث ابن الرومي.","vol":"9","page":37},{"text":"٦٥٧٢ - (خ م ت) عبد الله بن عمر - ﵄ - قال: بعث رسولُ الله - ﷺ- بَعْثًا، وأمَّرَ عليهم أسامةَ بنَ زيد، فطعن بعضُ الناس في إمارته، فقال رسولُ الله - ﷺ-: «إن تَطْعنوا في إمارته فقد كنتم تطعنون في إمارة أبيه من قبل، وَايْمُ الله، إنْ كان لخليقًا للإمارة، وإن كان لَمِنْ أحَبَّ الناس إليّ، وإنَّ هذا لَمِنْ أحبِّ الناس إليَّ بعدَه» .\nأخرجه البخاري ومسلم والترمذي.\nولمسلم أن رسولَ الله - ﷺ- قال وهو على المنبر: «إنْ تطعنوا في إمارته ... وذكر نحوه» وفي آخره «وأُوصيكم به، فإنه من صالحيكم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خليق) فلان خليق بهذا الأمر: إذا كان أهلًا له، وأن ذلك من خُلُقِه وهو به حقيق.\n_________\n(١) رواه البخاري ٧ / ٦٩ في فضائل أصحاب النبي ﷺ، باب مناقب زيد بن حارثة، وفي المغازي، باب غزوة زيد بن حارثة، وباب بعث النبي ﷺ أسامة بن زيد في مرضه الذي توفي فيه، وفي الأيمان والنذور، باب قول النبي ﷺ: وايم الله، وفي الأحكام، باب من لم يكترث بطعن من لا يعلم في الأمراء، ومسلم رقم (٢٤٢٦) في فضائل الصحابة، باب فضائل زيد بن حارثة وأسامة بن زيد ﵄، والترمذي رقم (٣٨١٩) في المناقب، باب مناقب أسامة بن زيد ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٠) (٤٧٠١) قال: حدثنا يحيى، عن سفيان. وفي (٢/١١٠) (٥٨٨٨) قال: حدثنا سليمان، قال: أخبرنا إسماعيل. والبخاري (٥/٢٩) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان. وفي (٥/١٧٩) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان بن سعيد. وفي (٦/١٩) قال: حدثنا إسماعيل، قال: حدثنا مالك. وفي (٨/١٦٠) قال: حدثنا قتيبة بن سعيد، عن إسماعيل بن جعفر. وفي (٩/٩١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز بن مسلم. ومسلم (٧/١٣١) قال: حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة، وابن حجر، قال يحيى بن يحيى: أخبرنا، وقال الآخرون: حدثنا إسماعيل - يعنون ابن جعفر- والترمذي (٣٨١٦) قال: حدثنا أحمد بن الحسن، قال: حدثنا عبد الله بن مسلمة، عن مالك بن أنس. (ح) وحدثنا علي بن حجر، قال: حدثنا إسماعيل بن جعفر. والنسائي في فضائل الصحابة (٧٨) قال: أخبرنا علي بن حجر، عن إسماعيل.\nخمستهم - سفيان الثوري، وإسماعيل بن جعفر، وسليمان بن بلال، ومالك، وعبد العزيز بن مسلم - عن عبد الله بن دينار، فذكره.","vol":"9","page":38},{"text":"٦٥٧٣ - (ت) أسامة بن زيد - ﵄ - قال: «كان ⦗٣٩⦘ رسولُ الله - ﷺ- قد عقد لي لِوَاءا في مرضه الذي مات فيه، وبَرَزْتُ بالناس فلما ثَقُل رسولُ الله - ﷺ- أتيتُه يومًا، فجعل رسولُ الله - ﷺ- يضع يدَه عليَّ ويَرْفَعُها، فعرفتُ أنه كان يدعو لي، فلما بويع لأبي بكر، كان أول ما صنع، أمر بإنْفاذِ تلك الراية التي كان عقدها لي رسولُ الله - ﷺ-، إلا أنه كان سألني في عمر: أن أتركه له، ففعلتُ» .\nهذه الرواية ذكرها رزين.\nوفي رواية الترمذي قال: «لما ثَقُل رسولُ الله - ﷺ- هَبَطْتُ، وهبطَ الناسُ إلى المدينة، فدخلتُ على رسول الله - ﷺ-، وقد أُصْمِتَ فلم يتكلَّم، فجعل رسولُ الله - ﷺ- يضع يديه عليّ ويرفعهما، فعرفتُ أنه يدعو لي» (١) .\n_________\n(١) رواه الترمذي رقم (٣٨١٩) في المناقب، باب مناقب أسامة بن زيد ﵁، وفيه عنعنة محمد بن إسحاق صاحب المغازي، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٠١) قال: حدثنا يعقوب، قال: حدثنا أبي. والترمذي (٣٨١٧) قال: حدثنا أبو كريب، قال: حدثنا يونس بن بكير.\nكلاهما - إبراهيم بن سعد، ويونس - عن محمد بن إسحاق، قال: حدثني سعيد بن عبيد بن السباق، عن محمد بن أسامة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"9","page":38},{"text":"٦٥٧٤ - (خ) أسامة بن زيد - ﵄ - أن رسولَ الله - ﷺ- كان يأخذه والحسنَ بنَ عليّ، فيقول: «اللهم أحِبَّهما، فإني أُحِبُّهما» أو كما قال.\nوفي رواية: كان النبيُّ - ﷺ- يأخذني فَيُقْعِدُني على فَخِذِه، ويُقْعِدُ الحسنَ على فخذه الأخرى، ثم يَضُمُّهما، ثم يقول: «اللهم إني أرْحَمُهُا، ⦗٤٠⦘ فَارْحَمْهُما» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٧٠ في فضائل أصحاب النبي ﷺ، باب ذكر أسامة بن زيد، وباب مناقب الحسن والحسين، وفي الأدب، باب وضع الصبي على الفخذ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٢٠٥) قال: حدثنا عارم بن الفضل. والبخاري (٨/١٠) قال: حدثنا عبد الله بن محمد، قال: حدثنا عارم. والنسائي في الكبرى تحفة (١٠٢) عن سوار بن عبد الله.\nكلاهما - عارم، وسوار - عن معتمر بن سليمان، عن أبيه، قال: سمعت أبا تميمة.\n٢- وأخرجه أحمد (٥/٢١٠) قال: حدثنا يحيى بن سعيد. والبخاري (٥/٣٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا معتمر. وفي (٥/٣٢) قال: حدثنا مسدد، قال: حدثنا معتمر. وفي (٨/١٠) قال: عن علي، قال: حدثنا يحيى. والنسائي في الكبرى تحفة (١٠٢) عن أبي قدامة عبيد الله بن سعيد، عن يحيى القطان، وعن الحسن بن قزعة، عن سفيان بن حبيب. وعن قتيبة، عن ابن أبي عدي.\nأربعتهم - يحيى، ومعتمر، وسفيان بن حبيب، وابن أبي عدي - عن سليمان التيمي. كلاهما - أبو تميمة، وسليمان - عن أبي عثمان، فذكره.\nحدث به سليمان التيمي عن أبي تميمة، قال سليمان: فنظرت فوجدته عندي مكتوبا فيما سمعت - يعني من أبي عثمان صحيح البخاري (٨/١٠) .","vol":"9","page":39},{"text":"٦٥٧٥ - (ت) عائشة - ﵂ - قالت: أراد رسولُ الله - ﷺ- أن يُنَحِّيَ مخاطَ أسامةَ، قالت عائشة: دعني حتى أنا الذي أفعل، فقال: يا عائشة، أَحِبِّيه، فإني أُحِبُّه. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٢٠) في المناقب، باب مناقب أسامة بن زيد ﵁، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨١٨) قال: حدثنا الحسين بن حريث. قال: حدثنا الفضل بن موسى، عن طلحة بن يحيى، عن عائشة بنت طلحة، فذكرته.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"9","page":40},{"text":"٦٥٧٦ - (ت) عبد الله بن عمر - ﵄ - أن عمر فرض لأسامةَ في ثلاثة آلاف وخمسمائة، وفرض لعبد الله بن عمر في ثلاثة آلاف، فقال عبد الله بن عمر لأبيه: لِمَ فَضَّلْتَ أُسامةَ عليَّ، فوالله، ما سبقني إلى مَشْهَد، قال: لأن زيدًا كان أحَبَّ إلى رسولِ الله - ﷺ- من أبيك، وكان أسامةُ أحَبَّ إلى رسولِ الله - ﷺ- منك، فآثَرْتُ حِبَّ رسولِ الله - ﷺ- على حِبِّي. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨١٥) في المناقب، باب مناقب زيد بن حارثة ﵁، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨١٣) قال: حدثنا سفيان بن وكيع، قال: حدثنا محمد بن بكر، عن ابن جريج، عن زيد بن أسلم، عن أبيه، فذكره. وقال: هذا حديث حسن غريب.","vol":"9","page":40},{"text":"٦٥٧٧ - (خ) عبد الله بن دينار - ﵀ - قال: «نَظَرَ ابنُ عُمرَ يومًا - وهو في المسجد - إلى رجل يَسْحَبُ ثِيابَهُ في ناحية من المسجد، فقال: انظروا مَنْ هذا؟ فقال له إنسان: أما تعرف هذا يا أبا عبد الرحمن؟ ⦗٤١⦘ هذا محمدُ بنُ أسامة، قال: فَطَأطَأ ابنُ عمر رأسه، ثم قال: لو رآهُ رسولُ الله - ﷺ- لأحَبَّه» أخرجه البخاري (١) .\nوزاد رزين بعد قوله: «مَن هذا؟ قال: ليت هذا عندي» وبعد قوله «فطأطأ ابن عمر رأسه»، و«نَقَرَ بيده الأرض» (٢) .\n_________\n(١) ٧ / ٧٠ في فضائل أصحاب النبي ﷺ، باب ذكر أسامة بن زيد ﵁.\n(٢) هذه الزيادة عند البخاري ٧ / ٧٠ في فضائل أصحاب النبي ﷺ، باب ذكر أسامة بن زيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح) (٣٧٣٤) قال: حدثنا الحسن بن محمد، قال: حدثنا أبو عباد -يحيى بن عباد- قال: حدثنا الماجشون، قال: أخبرنا عبد الله بن دينار، فذكره.","vol":"9","page":40},{"text":"٦٥٧٨ - (خ) محمد بن شهاب الزهري - ﵀ -: قال: أخبرني حَرْمَلَةُ مولى أسامة بن زيد: أن الحجَّاجَ بنَ أيمن، ابن أمِّ أيمن - وكان أيمن أخًا أسامة لأمه - وهو رجل من الأنصار، رآه ابنُ عمر لم يتمَّ ركوعه، فقال: أعِدْ، فقال ابنُ عمر لحرملةَ - وكان معه -: مَنْ هذا؟ قلتُ: الحجاجُ بنُ أيمن، ابن أم أيمن، فقال: لو رأى هذا رسولُ الله - ﷺ- لأحَبَّهُ ... فذكر حِبَّه، وما ولدته أمُّ أيمن.\nزاد في رواية «وكانت حاضِنة النبيِّ - ﷺ-» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٧٠ في فضائل أصحاب النبي ﷺ، باب ذكر أسامة بن زيد ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح) (٣٧٣٧) قال أبو عبد الله: وحدثني سليمان بن عبد الرحمن،قال: حدثنا الوليد بن مسلم، قال: حدثنا عبد الرحمن بن نمر، عن الزهري، قال: حدثني حرملة مولى أسامة ابن زيد، فذكره.","vol":"9","page":41},{"text":"<span data-type=\"title\" id=toc-1415>عَمَّار بن ياسر - ﵁ </span>-\n٦٥٧٩ - (ت) علي بن أبي طالب - ﵁ - قال: «جاء عمارُ بنُ ياسر، يَسْتَأذِنُ على النبيِّ - ﷺ-، فقال: ائذنوا له، مرحبا بالطيِّب ⦗٤٢⦘ المُطيَّب» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٩٩) في المناقب، باب مناقب عمار بن ياسر ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٩) (٧٧٩) و(١/١٣٠) (١٠٧٩) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (١/١٢٣) (٩٩٩) قال: حدثنا يحيى، عن شعبة. وفي (١/١٢٥) (١٠٣٣) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (١/١٣٧) (١١٦٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري في الأدب المفرد (١٠٣١) قال: حدثنا أبو نعيم، قال: حدنثا سفيان. وابن ماجة (١٤٦) قال: حدثنا عثمان بن أبي شيبة وعلي بن محمد، قالا: حدثنا وكيع، قال: حدثنا سفيان. والترمذي (٣٧٩٨) قال: حدثنا محمد بن بشار قال: أخبرنا عبد الرحمن بن مهدي. قال: حدثنا سفيان. كلاهما - سفيان، وشعبة - عن أبي إسحاق، عن هانيء بن هانيء، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":41},{"text":"٦٥٨٠ - (م) أبو سعيد الخدري - ﵁ - قال: «أخبرني مَن هو خَيْر مِنِّي - أبو قَتادة - أن رسولَ الله - ﷺ- قال لعمَّار حين جعل يَحْفِرُ الخَنْدَقَ، وجعل يَمْسَحُ رأسَه، ويقول: بؤس ابن سُمَيَّة، تقتُلك فئة باغية» .\nوفي رواية «مَن هو خير منِّي، ولم يُسمه»، وفي أخرى «ويقول: وَيْسَ، أو يا وَيْسَ ابن سميّة» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البؤس): الشدة في الأمر، وشدة الحاجة.\n(وَيْسَ): كلمة تقال لمن يترحم عليه، ويرفق به، مثل: ويح، وذلك في حال الشفقة والتعطُّف.\n_________\n(١) رقم (٢٩١٥) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٠٦) قال: حدثنا محمد بن جعفر. وفي (٥/٣٠٦) قال: حدثنا حسن بن يحيى، من أهل مرو. قال: أخبرنا النضر بن شميل. ومسلم (٨/١٨٥، ١٨٦) قال: حدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. (ح) وحدثني محمد بن معاذ بن عباد العنبري وهريم بن عبد الأعلى، قالا: حدثنا خالد بن الحارث. (ح) وحدثنا إسحاق بن إبراهيم وإسحاق بن منصور ومحمود بن غيلان ومحمد بن قدامة. قالوا: أخبرنا النضر بن شميل. والنسائي في الكبرى الورقة (١١٤) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا النضر بن شميل. ثلاثتهم - محمد بن جعفر، والنضر، وخالد بن الحارث - عن شعبة، عن أبي مسلمة. قال: سمعت أبا نضرة يحدث، عن أبي سعيد الخدري، فذكره.\n* في رواية النضر بن شميل: أخبرني من هو خير مني أبو قتادة - وفي رواية خالد بن الحارث قال: أراه يعني أبا قتادة.\nوبلفظ: «أمرنا رسول الله -ﷺ-، ببناء المسجد، فجعلنا ننقل لبنة لبنة، وكان عمار ينقل لبنتين لبنتين، فتترب رأسه، قال: فحدثني أصحابي، ولم أسمعه من رسول الله -ﷺ-، أنه جعل ينفض رأسه، ويقول: ويحك يا ابن سمية، تقتلك الفئة الباغية.» .\nأخرجه أحمد (٣/٥) قال: حدثنا ابن أبي عدي، عن داود، عن أبي نضرة، فذكره.\nوبلفظ: «أن رسول الله -ﷺ- قال لعمار: تقتلك الفئة الباغية..» .\nأخرجه أحمد (٣/٢٨) قال: حدثنا سليمان بن داود، قال: حدثنا شعبة، عن عمرو بن دينار، عن أبي هشام، فذكره.","vol":"9","page":42},{"text":"٦٥٨١ - (م) أم سلمة - ﵂ - قالت: قال رسولُ الله - ﷺ- لِعَمَّار: «تقتُلُك الفئةُ الباغيةُ» .\nوفي رواية قال: «تَقْتُلُ عمّارًا الفئة الباغيةُ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩١٦) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٠٠) قال: حدثنا سليمان بن داود الطيالسي. قال: حدثنا شعبة، عن خالد الحذاء، أو أيوب، عن الحسن. وفي (٦/٣١١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. قال: سمعت خالدا يحدث عن سعيد بن أبي الحسن. ومسلم (٨/١٨٦) قال: حدثني محمد بن عمرو بن جبلة، قال: حدثنا محمد بن جعفر. (ح) وحدثنا عقبة بن مكرم العمي وأبو بكر بن نافع،قال عقبة: حدثنا، وقال أبو بكر: أخبرنا غندر. قال: حدثنا شعبة. قال: سمعت خالدا يحدث عن سعيد بن أبي الحسن (ح) وحدثني إسحاق بن منصور. قال: أخبرنا عبد الصمد بن عبد الوارث، قال: حدثنا شعبة قال: حدثنا خالد الحذاء، عن سعيد بن أبي الحسن والحسن. (ح) وحدثنا أبو بكر ابن أبي شيبة. قال: حدثنا إسماعيل بن إبراهيم، عن ابن عون، عن الحسن. والنسائي في فضائل الصحابة (١٧٠) قال: أخبرنا الحسين بن حريث، قال: أخبرنا ابن علية، عن ابن عون، عن الحسن.\nكلاهما - الحسن، وسعيد بن أبي الحسن - عن أمهما، فذكرته.","vol":"9","page":42},{"text":"٦٥٨٢ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال لعمار: «أبْشِرْ [عمار]، تقتلك الفئة الباغية» (١) .\nواستَسْقى يومَ صِفِّين، فأُتِيَ بِقَعْب فيه لبن، فلما أن نظَر إليه كَبّر، ثم قال: أخبرني رسولُ الله - ﷺ- أنَّ آخِرَ رِزْقي من الدنيا ضَيَاحُ لبن في مثل هذا القَعْب، ثم حَمَل، فلم يَنثنِ حتى قُتِلَ.\nأخرج الترمذي المسند منه فقط، والباقي ذكره رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الضَّياح) بالفتح: اللبن الرقيق الممزوج.\n_________\n(١) رواه الترمذي رقم (٣٨٠٢) في المناقب، باب مناقب عمار بن ياسر، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن صحيح غريب، قال: وفي الباب عن أم سلمة، وعبد الله ابن عمر، وأبي اليسر، وحذيفة، قال الحافظ ابن حجر: روى حديث \" تقتل عمارًا الفئة الباغية \" جماعة من الصحابة منهم: قتادة بن النعمان، وأم سلمة عند مسلم، وأبو هريرة عند الترمذي، وعبد الله بن عمرو بن العاص عند النسائي، وعثمان بن عفان، وحذيفة، وأبو أيوب وأبو رافع، وخزيمة بن ثابت، ومعاوية، وعمرو بن العاص، وأبو اليسر، وعمار نفسه، وكلها عند الطبراني وغيره، وغالب طرقها صحيحة، أو حسنة، وفيه عن جماعة آخرين يطول عددهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٠٠) قال: حدثنا أبو مصعب المدني، قال: حدثنا عبد العزيز بن محمد، عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب من حديث العلاء بن عبد الرحمن.","vol":"9","page":43},{"text":"٦٥٨٣ - (خ) عِكرمة - مولى ابن عباس - ﵄ - قال: قال لِي ابنُ عباس ولابنه عليّ: «انْطَلِقا إلى أبي سعيد، فَاسْمَعا من حديثه، فانطلقنا، فإذا هوفي حائط يُصْلِحُه، فأخذ رِدَاءه فاحْتَبَى، ثم أنْشَأ ⦗٤٤⦘ يُحدِّثنا حتى أتى على ذِكْر بناء المسجد، فقال: كُنَّا نَحمل لَبِنَة لَبِنَة، وعمار [يحمل] لَبِنَتَيْن لبنتيْن، فرآه النبيُّ - ﷺ-، فجعل النبيُّ - ﷺ- يَنْفُضُ الترابَ عنه ويقول: وَيْحَ عَمّار، يَدْعُوهم إلى الجنة، ويَدْعُونه إلى النَّار، قال: ويقول عمار: أعوذ بالله من الفِتنِ» أخرجه البخاري.\nوفي رواية له: أنَّ ابن عباس قال له ولعليّ بن عبد الله: «ائتِيا أبا سعيد فاسمعا من حديثه، قال: فأتيناه وهو وأخوه في حائط لهما، [فسلّمنا]، فلما رآنا، جاء فاحْتَبَى وجلس. وقال: كنا نَنْقُل لَبِنَ المسجد لَبِنَة لَبنة، وكان عمار ينقل لبِنتين لبِنتين، فمرَّ به النبيُّ - ﷺ- ومسح عن رأسِه الغُبار، وقال: ويح عمّار، يدعوهم إلى الجنة، ويدعونه إلى النار، فقال عمار: أعوذ بالله من الفتن» (١) .\nقال الحميديُّ: في هذا الحديث زيادة مشهورة، لم يذكرها البخاريُّ أصلًا من طريقَيْ هذا الحديث، ولعلها لم تقع إليه فيهما، أو وقعت فحذفها لغرض قصده في ذلك، وأخرجها أبو بكر البُرْقانيُّ، وأبو بكر الإسماعيلي قبله، وفي هذا الحديث عندهما «أنَّ رسولَ الله - ﷺ- قال: وَيْحَ عَمَّار، تَقْتُلُهُ الفِئَةُ الباغية، يدعوهم إلى الجنة، ويدعونه إلى النار» قال أبو مسعود ⦗٤٥⦘ الدمشقي في كتابه: لم يذكر البخاري هذه الزيادة، وهي في حديث عبد العزيز بن المختار، وخالد بن عبد الله الواسطي، ويزيد ابن زريع، ومحبوب بن الحسين، وشعبة، كلهم عن خالد الحذَّاء عن عكرمة، ورواه إسحاق عن عبد الوهاب، هكذا. وأما حديث عبد الوهاب الذي أخرجه البخاري، دون هذه الزيادة، فلم يقع إلينا من غير حديث البخاري، هذا آخر ما قاله أبو مسعود الدمشقي، وهو آخر ما قاله الحميديُّ في كتابه.\nقلت أنا: والذي قرأته في كتاب البخاري - من طريق أبي الوقت عبد الأول السِّجْزي - ﵀ - من النسخة التي قرئت عليه، عليها خَطُّه: أمَّا في متن الكتاب، فبحذف الزيادة، وقد كتب في الهامش هذه الزيادة، وصحح عليها وجعلها في جملة الحديث، وأنها من رواية أبي الوقت هكذا، بإضافتها إلى الحديث، وذلك في موضعين من الكتاب، أولهما: في «باب التعاون في بناء المسجد» من «كتاب الصلاة» والثاني: فى «باب مسح الغبار عن الناس في السبيل» في «كتاب الجهاد» وما عدا هذه النسخة، فلم أجد الزيادة فيها، كما قاله الحميدي ومن قبله، والله أعلم.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاحتباء): أن يجمع الرجل بين ركبتيه وظهره بحبل أو نحوه، وهي الحُِبْوة بالضم والكسر، وقد يكون الاحتباء باليدين.\n_________\n(١) رواه البخاري ١ / ٤٥٠ و٤٥١ في الصلاة، باب التعاون في بناء المساجد، وفي الجهاد، باب مسح الغبار عن الناس في السبيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٩٠) قال: حدثنا محبوب بن الحسن. والبخاري (١/١٢١) قال: حدثنا مسدد، قال: حدثنا عبد العزيز بن مختار. وفي (٤/٢٥) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا عبد الوهاب.\nأربعتهم - شعبة، ومحبوب، وعبد العزيز، وعبد الوهاب - عن خالد الحذاء، عن عكرمة، فذكره.\n* رواية شعبة مختصرة على «عمار تقتله الفئة الباغية» .\n* أشار المزي في تحفة الأشراف (٤٢٤٨) إلى أن رواية البخاري ليس فيها: «تقتل عمارا الفئة الباغية.» وهي ثابتة في النسخة المطبوعة في الموضعين، ولم يتعقبه ابن حجر في النكت الظراف. والصواب أن هذه اللفظة لم تكن موجودة أصلا في صحيح البخاري، والذي يظهر لنا أن بعض النساخ المتأخرين أدخلوها على الأصل. انظر فتح الباري (١/٥٤٢) حيث قال الحافظ ابن حجر:\nواعلم أن هذه الزيادة لم يذكرها الحميدي في الجمع، وقال: إن البخاري لم يذكرها أصلا، وكذا قال ابن مسعود: قال الحميدي: ولعلها لم تقع للبخاري، أو وقعت فحذفها عمدا قال: وقد أخرجها الإسماعيلي والبرقاني في هذا الحديث. قلت: ويظهر لي أن البخاري حذفها عمدا وذلك لنكتة خفية، وهي أن أبا سعيد الخدري اعترف أنه لم يسمع هذه الزيادة من النبي -ﷺ- فدل على أنها في هذه الرواية مدرجة، والرواية التي بينت ذلك ليست على شرط البخاري، وقد أخرجها البزار من طريق داود بن أبي هند عن أبي نضرة عن أبي سعيد فذكر الحديث في بناء المسجد وحملهم لبنة لبنة وفيه فقال أبو سعيد: فحدثني أصحابي، ولم أسمعه من رسول اللهﷺ- أنه قال: «يا ابن سمية تقتلك الفئة الباغية. اهوابن سمية هو عمار وسمية اسم أمه. وهذا الإسناد على شرط مسلم، وقد عين أبو سعيد من حدثه بذلك، ففي مسلم والنسائي من طريق أبي سلمة عن أبي نضرة عن أبي سعيد قال: حدثني من هو خير مني أبو قتادة، فذكره، فاقتصر البخاري على القدر الذي سمعه أبو سعيد من النبي -ﷺ- دون غيره، وهذا دال على دقة فهمه وتبحره في الاطلاع على علل الأحاديث.\n(فائدة): روى حديث «تقتل عمارا الفئة الباغية» جماعة من الصحابة: منهم قتادة بن النعمان كما تقدم، وأم سلمة عند مسلم، وأبو هريرة عند الترمذي وعبد الله بن عمرو بن العاص عند النسائي، وعثمان بن عفان، وحذيفة وأبو أيوب وأبو رافع وخزيمة بن ثابت ومعاوية وعمرو بن العاص وأبو اليسر وعمار نفسه،\nوكلها عند الطبراني وغيره، وغالب طرقها صحيحة أو حسنة، وفيه عن جماعة يطول عدهم.","vol":"9","page":43},{"text":"٦٥٨٤ - (ت) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «ما خُيِّرَ عَمَّار بين أمرين إلا اختار أرْشَدَهما» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرشد الأمرين): أصوبهما وأقربهما إلى الحق.\n_________\n(١) رقم (٣٨٠٠) في المناقب، باب مناقب عمار بن ياسر، ورواه أيضًا أحمد في \" المسند \"، والحاكم في \" المستدرك \" من حديث عبد الله بن مسعود ﵁، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١١٣) قال: حدثنا أبو أحمد. قال: حدثنا عبد الله بن حبيب. وابن ماجة (١٤٨) قال: حدثنا أبو بكر بن أبي شيبة،قال: حدثنا عبيد الله بن موسى. (ح) وحدثنا علي بن محمد وعمرو بن عبد الله،قالا جميعا: حدثنا وكيع، عن عبد العزيز بن سياه. والترمذي (٣٧٩٩) قال: حدثنا القاسم بن دينار الكوفي،قال: حدثنا عبيد الله بن موسى، عن عبد العزيز بن سياه كوفي. والنسائي في فضائل الصحابة (١٧١) قال: أخبرنا أحمد بن سليمان،قال: حدثنا عبيد الله بن موسى، قال: أخبرنا عبد العزيز بن سياه.\nكلاهما - عبد الله بن حبيب، وعبد العزيز بن سياه - عن حبيب بن أبي ثابت، عن عطاء بن يسار، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه من هذا الوجه من حديث عبد العزيز بن سياه، وهو شيخ كوفي.\nوله شاهد عن سالم بن أبي الجعد الأشجعي، عن عبد الله بن مسعود، قال: قال رسول الله -ﷺ-: «ابن سمية، ماعرض عليه أمران قط، إلا اختار الأرشد منهما» .\nأخرجه أحمد (١/٣٨٩) (٣٦٩٣) و(١/٤٤٥) (٤٢٤٩) قال: حدثنا وكيع، عن سفيان، عن عمار بن معاوية الدهني، عن سالم بن أبي الجعد، فذكره.","vol":"9","page":46},{"text":"٦٥٨٥ - (س) عمرو بن شرحبيل - ﵀ - عن رجل من أصحاب رسولِ الله - ﷺ- قال: قال رسولُ الله - ﷺ-: «مُلئَ عَمَّار إيمانًا إلى مُشَاشِهِ» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُشاشه) المشاش: جمع مشاشة: وهي رؤوس العظام اللينة التي يمكن مضغها.\n_________\n(١) ٨ / ١١١ في الإيمان، باب تفاضل أهل الإيمان، وإسناده صحيح، صححه الحافظ وغيره، قال الحافظ في \" الفتح \": وروى البزار من حديث عائشة: سمعت رسول الله ﷺ يقول: \" ملئ إيمانًا إلى مشاشه \"، يعني عمارًا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١١١) . وفي فضائل الصحابة (١٦٨) قال: أخبرنا إسحاق بن منصور وعمرو ابن علي، عن عبد الرحمن، قال: حدثنا سفيان، عن الأعمش، عن أبي عمار، عن عمرو بن شرحبيل، فذكره.\nفي فضائل الصحابة لم يذكر: عمرو بن علي.","vol":"9","page":46},{"text":"<span data-type=\"title\" id=toc-1416>عبد الله بن مسعود - ﵁ </span>-\n٦٥٨٦ - (ت) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «لو كنتُ مُؤمِّرًا أحدًا منهم من غير مشورة لأمَّرتُ عليهم ابنَ أمِّ عبد» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨١٠) في المناقب، باب مناقب عبد الله بن مسعود ﵁، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/٧٦) (٥٦٦) قال: حدثنا أبو سعيد، قال: حدثنا إسرائيل. وفي (١/٩٥) (٧٣٩) قال: حدثنا وكيع، عن سفيان. وفي (١/١٠٧) (٨٤٦) قال: حدثنا موسى بن داود، قال: حدثنا زهير، عن منصور بن المعتمر. وفي (١/١٠٨) (٨٥٢) قال: حدثنا حسن بن موسى، قال: حدثنا زهير، قال: حدثنا منصور بن المعتمر. وابن ماجة (١٣٧) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا سفيان. والترمذي (٣٨٠٨) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا صاعد الحراني، قال: حدثنا زهير، قال: حدثنا منصور. وفي (٣٨٠٩) قال: حدثنا سفيان بن وكيع، قال: حدثنا أبي، عن سفيان الثوري.\nثلاثتهم - إسرائيل، وسفيان، ومنصور - عن أبي إسحاق، عن الحارث، فذكره.\nوقال الترمذي: هذا حديث غريب إنما نعرفه من حديث الحارث عن علي.\nوبلفظ: «لو كنت مستخلفا أحدا على أمتي عن غير مشورة لاستخلفت عليهم عبد الله بن مسعود.» .\nأخرجه النسائي الكبرى الورقة (١٠٩/٢) قال: أخبرنا عمر بن يحيى بن الحارث، قال: حدثنا المعافى، قال: حدثنا القاسم وهو ابن معن، عن منصور بن المعتمر، عن أبي إسحاق السبيعي، عن عاصم بن ضمرة، فذكره.\nقلت: في سند الأول الحارث بن عبد الله الأعور، وفي سند الثاني عاصم بن ضمرة، وهما ضعيفان.","vol":"9","page":46},{"text":"٦٥٨٧ - (خ ت) عبد الرحمن بن يزيد (١) - ﵀ - قال: «سألتُ حذيفةَ عن رجل قريب السَّمْتِ والهَدي والدَّلِّ من رسولِ الله - ﷺ- حتى نأخذَ عنه؟ فقال: ما نعلم أحدًا أقربَ سَمْتًا وهَدْيًا ودَلًاّ بالنبيِّ - ﷺ- من ابنِ أمِّ عبد، حتى يتوارى بجدار بيته، ولقد عَلِمَ المحفُوظُون من أصحاب محمد - ﷺ-: أن ابن أم عبد أقربُهم إلى الله وسيلة» أخرجه البخاري.\nوعند الترمذي «أقربهم إلى الله زُلفى» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّمت والدَّلُّ والهَدْي): متقاربات، وهي بمعنى السيرة والحالة.\n(حتى يتوارى): قوله: حيى يتوارى: احتراز من الشهادة على الباطل المستور.\n(لقد علم المحفوظون) وقوله: لقد علم المحفوظون: يعني: الذين حفظهم الله من تخريف أو تحريف في قولٍ أو فعلٍ.\n_________\n(١) في الأصل المطبوع: عبد الله ين يزيد وهو خطأ.\n(٢) رواه البخاري ٧ / ٨٠ في فضائل أصحاب النبي ﷺ، باب مناقب عبد الله بن مسعود، وفي الأدب، باب الهدي الصالح، والترمذي رقم (٣٨٠٩) في المناقب، باب مناقب عبد الله بن مسعود ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٨٩) قال: حدثنا حسين بن محمد. وفي (٥/٤٠١) قال: حدثنا وكيع. والترمذي (٣٨٠٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي.\nثلاثتهم - حسين، ووكيع، وعبد الرحمن - عن إسرائيل.\n٢- وأخرجه أحمد (٥/٣٩٥) قال: حدثنا عفان. وفي (٥/٤٠٢) قال: حدثنا يحيى. والبخاري (٥/٣٥) قال: حدثنا سليمان بن حرب. والنسائي في فضائل الصحابة (١٦١) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى.\nثلاثتهم - عفان، ويحيى، وسليمان- عن شعبة.\nكلاهما - إسرائيل، وشعبة - عن أبي إسحاق، عن عبد الرحمن بن يزيد، فذكره.\n* زاد إسرائيل في روايته: حتى يتوارى منا في بيته، ولقد علم المحفوظون من أصحاب محمد -ﷺ-، أن ابن أم عبد هو أقربهم إلى الله زلفى.\nوبلفظ: «إن أشبه الناس دلا، وسمتا، وهديا، برسول الله -ﷺ-، لابن أم عبد، من حين يخرج من بيته إلى أن يرجع إليه، لا ندري ما يصنع في أهله إذا خلا.» .\nأخرجه أحمد (٥/٣٩٤) قال: حدثنا زائدة. وفي (٥/٣٩٤) أيضا قال: حدثنا محمد بن عبيد. والبخاري (٨/٣١) قال: حدثنا إسحاق بن إبراهيم، قال: قلت لأبي أسامة: حدثكم.\nثلاثتهم - زائدة، ومحمد بن عبيد، وأبو أسامة - عن الأعمش، قال: سمعت شقيقا، فذكره.\nوبلفظ: «ما أعلم أحدا أقرب سمتا، وهديا، ودلا، برسول الله -ﷺ- حتى يواريه جدار بيته، من ابن أم عبد» .\nأخرجه أحمد (٥/٣٩٥) قال: حدثنا عفان، قال: حدثنا شعبة، عن وليد بن العيزار، عن أبي عمرو الشيباني، فذكره.","vol":"9","page":47},{"text":"٦٥٨٨ - (خ م س) مسروق وشقيق - رحمهما الله - قال مسروق: قال عبد الله: «والذي لا إله غيره، ما أُنزلت سورة من كتاب الله إلا أنا أعلم ⦗٤٨⦘ أين أنزلت، ولا أنزلت آية من كتاب الله إلا أنا أعلم فيم أُنزلت، ولو أعلم أحدًا أعلم مني بكتاب الله تبلغُه الإبل لركبتُ إليه» .\nوفي رواية شقيق قال: «خطبنا عبدُ الله بنُ مسعود، فقال: على قراءة من تأمروني أن أقرأ؟ والله لقد أخذت القرآن من فيّ رسولِ الله - ﷺ-» .\nوفي رواية: «لقد قرأت على رسولِ الله - ﷺ- بضعًا وسبعين سورة، ولقد علم أصحاب رسولِ الله - ﷺ- أنِّي من أعلمهم بكتاب الله، وما أنا بخيرهم، ولو أعلَمُ أن أحدًا أعلم مني لرَحلْتُ إليه» .\nقال شقيق: «فجلستُ في الحلَقِ أسْمَعُ ما يقولون، فما سمعتُ رادًّا يقول غير ذلك، ولا يعيبه» أخرجه مسلم، وأخرج البخاري الثانية.\nوفي رواية النسائي قال: «خطبنا ابن مسعود فقال: كيف تأمرونني أن أقرأ على قراءة زيد بن ثابت، بعد ما قرأتُ مِنْ فِيّ رسولِ الله - ﷺ- بِضْعًا وسبعين سورة، وإنَّ زيدًا مع الغلمان له ذؤابتان» (١) .\n_________\n(١) رواه البخاري ٩ / ٤٣ و٤٤ في فضائل القرآن، باب القراءة من أصحاب رسول الله ﷺ، ومسلم رقم (٢٤٦٢) في فضائل الصحابة، باب من فضائل عبد الله بن مسعود ﵁، والنسائي ٨ / ١٣٤ في الزينة، باب الذؤابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٢٣٠) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. ومسلم (٧/١٤٨) قال: حدثنا أبو كريب، قال: حدثنا يحيى بن آدم، قال: حدثنا قطبة.\nكلاهما - حفص بن غياث، وقطبة بن عبد العزيز - عن الأعمش، قال: حدثنا مسلم، عن مسروق، فذكره.\nوالرواية الثانية:\nأخرجها البخاري (٦/٢٢٩) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. ومسلم (٧/١٤٨) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا عبدة بن سليمان. والنسائي في فضائل القرآن (٢٢) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا عبدة.\nكلاهما - حفص بن غياث، وعبدة - عن سليمان الأعمش، عن شقيق أبي وائل، فذكره.\n* صرح الأعمش بالتحديث في رواية حفص بن غياث عند البخاري.\nوبلفظ: «لقد أخذت من في رسول الله -ﷺ- بضعا وسبعين سورة، وزيد بن ثابت غلام له ذؤابتان، يلعب مع الغلمان.» .\nأخرجه أحمد (١/٤١١) (٣٩٠٦) قال: حدثنا عفان، قال: حدثنا عبد الواحد. والنسائي (٨/١٣٤) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا سعيد بن سليمان، قال: حدثنا أبو شهاب.\nكلاهما- عبد الواحد بن زياد، وعبد ربه بن نافع أبو شهاب الحناط - عن الأعمش، عن أبي وائل شقيق ابن سلمة، فذكره.\nوبلفظ: «قرأت من في رسول الله -ﷺ- سبعين سورة، وزيد بن ثابت له ذؤابة في الكتاب» .\nأخرجه أحمد (١/٣٨٩) (٣٦٩٧) و(١/٤٠٥) (٣٨٤٦) و(١/٤٤٢) و(٤٢١٨) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (١/٤١٤) (٣٩٢٩) قال: حدثنا أسود بن عامر، قال: أخبرنا إسرائيل.\nكلاهما - سفيان، وإسرائيل - عن أبي إسحاق، عن خمير بن مالك، فذكره.\n* رواية إسرائيل: «قرأت من فم رسول الله -ﷺ- سبعين سورة. أفأترك ما أخذت من في رسول الله -ﷺ-؟» . وبلفظ: «على قراءة من تأمروني أقرأ؟ لقد قرأت على رسول الله -ﷺ- بضعا وسبعين سورة، وإن زيدا لصاحب ذؤابتين يلعب مع الصبيان.» ..\nأخرجه النسائي (٨/١٣٤) قال: أخبرنا الحسن بن إسماعيل بن سليمان، قال: حدثنا عبدة بن سليمان، عن الأعمش، عن أبي إسحاق، عن هبيرة بن يريم، فذكره.","vol":"9","page":47},{"text":"٦٥٨٩ - (خ م ت) أبو موسى الأشعري - ﵁ - قال: «قَدِمْتُ أنا وأخي من اليمن، فمكثنا حِينًا، وما نرى أن ابن مسعود وأمه إلا من أهل بيت رسولِ الله - ﷺ- من كثرة دخولهم على رسولِ الله - ﷺ-، ⦗٤٩⦘ ولزومهم له» أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٧ / ٨٠ في فضائل أصحاب النبي ﷺ، باب مناقب عبد الله بن مسعود، وفي المغازي، باب قدوم الأشعريين وأهل اليمن، ومسلم رقم (٢٤٦٠) في فضائل الصحابة، باب من فضائل عبد الله بن مسعود وأمه ﵄، والترمذي رقم (٣٨٠٨) في المناقب، باب مناقب عبد الله بن مسعود ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٠١) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. والبخاري (٥/٣٥) قال: حدثني محمد بن العلاء، قال: حدثنا إبراهيم بن يوسف بن أبي إسحاق، قال: حدثني أبي. وفي (٥/٢١٨) قال: حدثني عبد الله بن محمد، وإسحاق بن نصر، قالا: حدثنا يحيى ابن آدم، قال: حدثنا ابن أبي زائدة، عن أبيه. ومسلم (٧/١٤٧) قال: حدثنا إسحاق بن إبراهيم الحنظلي، ومحمد بن رافع، قال إسحاق: أخبرنا، وقال ابن رافع: حدثنا يحيى بن آدم، قال: حدثنا ابن أبي زائدة عن أبيه. (ح) وحدثنيه محمد بن حاتم، قال: حدثنا إسحاق بن منصور، قال: حدثنا إبراهيم بن يوسف، عن أبيه. (ح) وحدثنا زهير بن حرب ومحمد بن المثنى وابن بشار، قالوا: حدثنا عبد الرحمن، عن سفيان. والترمذي (٣٨٠٦) قال: حدثنا أبو كريب، قال: حدثنا إبراهيم بن يوسف بن أبي إسحاق، عن أبيه. والنسائي في فضائل الصحابة (١٥٩) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٢٨٢) قال: النسائي أخبرنا عبدة بن عبد الله، قال: أخبرنا يحيى -هو ابن آدم - قال: أخبرنا يحيى بن زكريا بن أبي زائدة، عن أبيه.\nثلاثتهم - سفيان، ويوسف بن أبي إسحاق، وزكريا بن أبي زائدة - عن أبي إسحاق، عن الأسود بن يزيد، فذكره.","vol":"9","page":48},{"text":"٦٥٩٠ - (م) أبو الأحوص عوف بن مالك - ﵀ - قال: «شهدت أبا موسى وأبا مسعود الأنصاري - ﵄ - حين مات ابن مسعود، فقال أحدهما لصاحبه: أتُراه ترك بعده مثله؟ فقال: إن قلتَ ذلك إن كان ليؤذَنُ له إذا حُجِبْنا، ويشهدُ إذا غِبنا» .\nوفي رواية قال: «كنَّا في دار أبي موسى مع نَفَر من أصحاب عبد الله وهم ينظرون في مُصحف، فقام عبد الله، فقال أبو مسعود: ما أعلمُ رسولَ الله - ﷺ- ترك بعده أعلم بما أنزل الله من هذا القائم، فقال أبو موسى: [أما] لئن قلتَ ذلك لقد كان يؤذَنُ له إذا حُجبنا، ويشهدُ إذا غِبنا» .\nوفي رواية: قال زيد بن وهب الجهني: «كنتُ جالسًا مع حذيفة وأبي موسى ... وساق الحديث» أخرجه مسلم (١) .\n_________\n(١) رواه مسلم رقم (٢٤٦١) في فضائل الصحابة، باب من فضائل عبد الله مسعود ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٤٧) قال: حدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد ابن جعفر، قال: حدثنا شعبة، عن أبي إسحاق. (ح) وحدثنا أبو كريب محمد بن العلاء، قال: حدثنا يحيى بن آدم، قال: حدثنا قطبة، هو ابن عبد العزيز، عن الأعمش، عن مالك بن الحارث. وفي (٧/١٤٨) قال: حدثني القاسم بن زكرياء، قال: حدثنا عبيد الله - هو ابن موسى- عن شيبان، عن الأعمش، عن مالك بن الحارث. والنسائي في فضائل الصحابة (١٥٦) قال: أخبرنا محمد بن رافع، قال حدثنا يحيى بن آدم،قال حدثنا قطبة، عن الأعمش، عن مالك بن الحارث.\nكلاهما - أبو إسحاق، ومالك بن الحارث - عن أبي الأحوص، فذكره.","vol":"9","page":49},{"text":"٦٥٩١ - ([م] ت) عبد الله بن مسعود - ﵁ - قال: لما نزلَتْ [هذه الآية] ﴿لَيْسَ على الَّذِينَ آمَنُوا وعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيما ⦗٥٠⦘ طَعِمُوا ...﴾ إلى آخر الآية [المائدة: ٩٣] قال رسولُ الله - ﷺ-: «قيل لي: أنتَ منهم» [أخرجه مسلم] .\nوفي رواية الترمذي قال [عبد الله بن مسعود]: لما نَزَلَتْ - وقرأ الآية - قال لي رسولُ الله - ﷺ-: «أنتَ منهم» (١) .\n_________\n(١) رواه مسلم رقم (٢٤٥٩) في فضائل الصحابة، باب من فضائل عبد الله بن مسعود ﵁، والترمذي رقم (٣٠٥٦) في التفسير، باب ومن سورة المائدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٤٧) قال: حدثنا منجاب بن الحارث التميمي، وسهل بن عثمان، وعبد الله بن عامر بن زرارة الحضرمي، وسويد بن سعيد، والوليد بن شجاع. والترمذي (٣٠٥٣) قال: حدثنا سفيان بن وكيع، قال: حدثنا خالد بن مخلد. والنسائي في الكبرى تحفة الأشراف (٩٤٢٧) عن أحمد بن عثمان بن حكيم الأودي، عن خالد بن مخلد.\nستتهم - منجاب، وسهل، وعبد الله بن عامر، وسويد، والوليد، وخالد - عن علي بن مسهر، عن الأعمش، عن إبراهيم، عن علقمة، فذكره.","vol":"9","page":49},{"text":"<span data-type=\"title\" id=toc-1417>أبو ذر الغفاري - ﵁</span>-\n٦٥٩٢ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «ما أظلَّتِ الخضراء، ولا أقلَّتِ الْغَبْرَاءُ أصدَقَ مِنْ أبي ذرّ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٠٣) في المناقب، باب مناقب أبي ذر الغفاري ﵁، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٦٣) (٦٥١٩) قال: حدثنا ابن نمير. وفي (٢/١٧٥) (٦٦٣٠) و(٢/٢٢٣) (٧٠٧٨) قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة. وابن ماجة (١٥٦) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير. والترمذي (٣٨٠١) قال: حدثنا محمود بن غيلان، قال: حدثنا ابن نمير.\nكلاهما - ابن نمير، وأبو عوانة - عن الأعمش، عن عثمان بن عمير أبي اليقطان، عن أبي حرب بن أبي الأسود الديلي، فذكره.\n* في رواية أبي عوانة. عثمان بن قيس - وهو عثمان بن عمير - انظر تهذيب التهذيب (٧/الترجمة ٢٩٢) .\nوقال الترمذي: هذا حديث حسن.","vol":"9","page":50},{"text":"٦٥٩٣ - (ت) أبو ذر الغفاري - ﵁ - قال: قال [لي] رسولُ الله - ﷺ-: «ما أظلَّتِ الخضراءُ، ولا أقلَّتِ الغبراءُ مِنْ ذِي لَهْجَة أصْدَقَ ولا أوْفى مِن أبي ذرّ، شبهِ عيسى ابن مريم، فقال عمرُ بنُ الخطاب كالحاسد (١): يا رسولَ الله أفنعرِفُ ذلك له؟ قال: نعم فاعرِفوه» .\nأخرجه الترمذي، وقال: وقد روى بعضهم هذا الحديث فقال: «أبو ذر يمشي في الأرض بزهد عيسى ابن مريم» (٢) .\n_________\n(١) أي: حسد غبطة، وهو حسد محمود.\n(٢) رواه الترمذي رقم (٣٨٠٤) في المناقب، باب مناقب أبي ذر الغفاري ﵁، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٠٢) قال: حدثنا العباس العنبري. قال: حدثنا النضر بن محمد. قال: حدثنا عكرمة بن عمار. قال: حدثني أبو زميل - هو سماك بن الوليد الحنفي - عن مالك بن مرثد، عن أبيه، فذكره.\n* قال الترمذي: هذا حديث حسن غريب من هذا الوجه.","vol":"9","page":50},{"text":"٦٥٩٤ - (خ م) أبو ذر الغفاري - ﵁ - قال عبدُ الله بن الصامت: قال أبو ذر: خرجنا من قومنا غِفار، وكانوا يُحِلُّون الشهر الحرام قال: فخرجتُ أنا وأخي أُنَيْس وأمُّنا، فنزلنا على خالٍ لنا، فأكرمنا خالُنا وأحسنَ إلينا، فَحسدَنا قومُه، فقالوا: إنك إذا خرجتَ عن أهلِكَ خالَفَ إليهم أنيس، فجاء خالُنا فَنَثَا علينا الذي قيل له، فقلتُ: أمَّا ما مضى من معروفك، فقد كدَّرتَه، ولا جِمَاعَ لنا فيما بعد، فقرَّبْنا صِرْمَتَنَا، فاحتملنا عليها، وتغطَّى خالنا بثوبه، فجعل يبكي، فانطلقنا حتى نزلنا بحَضْرة مكة، فَنافَر أُنيس عن صِرْمَتِنا وعن مثلها، فأتيا الكاهِنَ فَخَيّرَ أُنَيْسًا، فأتانا أنيس بصِرْمتِنا ومثلها معها، قال: وقد صلّيتُ يا ابن أخي قبل أن ألقى رسولَ الله - ﷺ- بثلاث سنين، قلتُ: لِمَنْ؟ قال: لله تعالى، قلتُ: فأين تَوَجَّهُ؟ قال: أتوجه حيث يُوجِّهُني رَبِّي أصَلِّي عشاء، حتى إذا كان من آخر الليل أُلقِيتُ كأني خِفاء، حتى تَعلُوَني الشمسُ، فقال أُنَيْس: إن لي حاجة بمكة، فاكفِني، فانطلق أُنَيْس، حتى أتى مكة، فراثَ عليَّ، ثم جاءَ، فقلتُ: ما صنعتَ؟ قال: لقيتُ رجلًا بمكةَ على دينِكَ يزعُمُ أن الله أرسلَه، قلتُ: فما يقول الناس؟ قال: يقولون: شاعر، كاهن، ساحر، وكان أُنيس، أحدَ الشعراء، قال أنيس: لقد سمعتُ قولَ الكهنة، فما هو بقولهم، ولقد وضعتُ قوله على أقراء الشعر، فما يلتئم على لسان أحد بعدي أنه شعر، والله إنه لصادق، ⦗٥٢⦘ وإنهم لكاذبون، قال: قلتُ: فاكْفِني حتى أذهبَ فأنظُرَ، قال: فأتيتُ مكةَ فتضعَّفْتُ رجلًا منهم (١)، فقلت: أين هذا الذي تدعونه الصّابئَ؟ فأشار إليَّ، فقال: الصَّابئ؟ فمال عَلَيَّ أهلُ الوادي بكل مَدَرة وعَظْم، حتى خررتُ مغشيًا عليَّ، قال: فارتفعتُ [حين ارتفعتُ] كأني نُصُب أحمرُ، قال: فأتيت زَمْزَمَ، فَغَسَلْتُ عنِّي الدماءَ، وشَرِبْتُ من مائها، ولقد لبثتُ يا ابن أخي ثلاثين، بين ليلة ويوم، وما كان لي طعام إلا ماء زمزم، فسمنتُ حتى تكسَّرتْ عُكَنُ بطني، وما وجَدْتُ على كبدي سُخْفةَ جوع، قال: فبينما أهل مكة في ليلة قَمراءَ إضْحيانَ، إذ ضُرب على أصمختهم، فما يطوف بالبيت أحد، إلا امرأتان منهم تَدْعُوَان إسافا ونائلة، قال: فأتتا عَليَّ في طوافهما، فقلت: أنكحا أحدهما الأخرى، قال: فما تَناهتا عن قولهما، قال: فأتتا عليَّ، فقلتُ: هَن مثل الخشبة - غير أني لا أكْنِي - فانْطَلقتا تُوَلْوِلاَن، وتقولان: لو كان هاهنا أحد من أنفارنا؟ قال: فاسْتَقبَلهما رسولُ الله - ﷺ- وأبو بكر، وهما هابِطان، قال: ما لكما؟ قالتا: الصَّابيُ بين الكعبة وأستارها، قال: ما قال لكما؟ قالتا: إنه قال لنا كلمة تملأ الفم، وجاء رسولُ الله - ﷺ- حتى اسْتَلم الحجَر، وطاف بالبيت هو وصاحبُه، ثم صلى، فلما قضى صلاته، قال أبو ذرّ، فكنتُ أوَّلَ من حَيَّاه بتحية الإسلام، [قال: فقلت: السلام عليك يا رسول الله] فقال: وعليك ورحمةُ الله، ثم قال: ممن ⦗٥٣⦘ أنت؟ قلت: من غِفار، قال: فأهْوَى بيده، فوضع أصابعه على جبهته، فقلتُ في نفسي: كره أن انْتَمَيْتُ إلى غِفار، فذهبتُ آخُذُ بيده، فَقَدَعني صاحبُه، وكان أعلمَ به مني، ثم رفع رأسه، فقال: متى كنت هاهنا؟ قال: [قلت]: كنتُ هاهنا منذ ثلاثين، بين ليلة ويوم، قال: فمن كان يُطعمك؟ قال: قلتُ: ما كان لي طعام إلا ماءُ زمزم، فَسَمِنْتُ حتى تكسَّرتْ عُكَنُ بطني، وما أجد على كبدي سَخْفَةَ جوعِ، قال: إنها مباركة، إنها طعامُ طُعْم، فقال أبو بكر: يا رسولَ الله، ائْذَنْ لي في طعامه الليلةَ، فانطلق رسولُ الله - ﷺ- وأبو بكر، وانطلقتُ معهما، ففتح أبو بكر بابًا، فجعل يقبض لنا من زبيب الطائف، وكان ذلك أولَ طعام أكلته بها، ثم غَبَرْتُ ما غَبَرْتُ، ثم أتيتُ رسولَ الله - ﷺ-، فقال: إنه قد وُجِّهَتْ لي أرض ذات نخل، لا أراها إلا يَثْربَ، فهل أنت مُبلّغ عني قومَك، عسى الله أن ينفعَهم بك، ويأجُرَك فيهم؟ فأتيتُ أُنَيْسًَا، فقال: ما صَنَعْتَ؟ قلتُ: صنعتُ أني قد أسلمتُ وصدَّقتُ، قال: ما بي رغبة عن دينك، فإني قد أسلمتُ وصدَّقتُ، فأتينا أُمَّنا، فقالت: ما بي رغبة عن دينكما، فإني قد أسلمتُ وصدَّقت، فاحْتَمَلْنا حتى أتينا قومَنا غِفارًا، فأسْلَم نصفُهم، وكان يؤمُّهم أيْمَاءُ ابن رَحَضَة الغفاري، وكان سيِّدَهم، وقال نصفُهم: إذا قَدِمَ رسولُ الله - ﷺ- المدينة أسلمنا، فَقَدِمَ رسولُ الله - ﷺ-[المدينة]، فأسلم نصفُهم الباقي، وجاءتْ ⦗٥٤⦘ أسْلَمُ، فقالوا: يا رسول الله، إخوانُنا نُسلمُ على الذي أسلموا عليه، فأسلموا، فقال رسولُ الله - ﷺ-: «غِفَارُ غَفَر الله لها، وأسلَمُ سالمها الله» .\nزاد بعض الرواة - بعد قول أبي ذر لأخيه: «فاكْفِني حتى أذْهَب فأنظرَ» - «قال: نعم، وكن على حذر من أهل مكة، فإنهم قد شَنِفُوا له وتَجَهَّموا» .\nوفي رواية قال: «فتنافرا إلى رجل من الكهَّان، [قال]: فلم يزل أخي [أُنَيْس] يمدحه حتى غلبه، فأخذنا صِرْمته [فضممناها إلى صِرْمتنا]» .\nأخرجه مسلم، وأعاد مسلم طرفًا منه، وهو قوله: «أسْلَمُ سالمها الله، وغِفَارُ غفر الله لها» .\nوفي رواية البخاري ومسلم عن عبد الله بن عباس قال: «ألا أخبركم بإسلام أبي ذر؟ قلنا: بلى، قال: قال أبو ذر: كنتُ رجلًا من غفار، فبلغَنا أن رجلًا خرج بمكة يزعم أنه نبيّ، فقلتُ لأخي: انطلق إلى هذا الرجل فكلِّمْه، وائْتِني بخبره» .\nوفي رواية: أنَّ ابن عباس قال: «لما بلغ أبا ذرّ مبعثُ النبيِّ - ﷺ- بمكة، قال لأخيه: اركب إلى هذا الوادي، فَاعْلَمْ لي عِلْمَ هذا الرجل الذي يزعم أنه نبيّ يأتيه الخبرُ من السماء، واسمع من قوله، ثم ائْتِني، فانطَلق حتى قَدِمَ مكة، وسمع من قوله، ثم رجع إلى أبي ذر، فقال: رأيتُه يأمر بمكارم ⦗٥٥⦘ الأخلاق، وكلامًا ما هو بالشِّعر، فقال: ما شَفَيْتَني فيما أردتُ، فتَزَوَّدَ وحمل شَنَّة له فيها ماء، حتى قَدِمَ مكةَ، فأتى المسجد، فالتمس النبيَّ - ﷺ- ولا يعرفُه، وكره أن يسأل عنه، حتى أدركه الليل، فَاضْطَجَع، فرآه عليّ، فعرف أنه غريب، فلما رآه تَبِعه، فلم يسأل واحد منهما صاحبه عن شيء حتى أصبح، ثم احْتَمل قِرْبتَه وزاده إلى المسجد، فظل ذلك اليوم، ولا يرى النبيَّ - ﷺ- حتى أمسى، فعاد إلى مَضْجَعِه، فمرَّ به عليّ، فقال: ما آن للرجل أن يعلم منزله؟ فأقامه فذهب [به] معه، ولا يسأل واحد منهما صاحبه عن شيء، حتى إذا كان يوم الثالث فعل مثل ذلك، فأقامه عليّ معه، فقال: ألا تحدِّثني ما الذي أقْدَمَك هذا البلدَ؟ قال: إن أعطيتَني عهدًا وميثاقًا لَتُرشِدَنِّي فعلتُ، ففعل، فأخبره، فقال: إنه حق، وهو رسولُ الله - ﷺ- فإذا أصبحتَ فاتَّبعني، فإني إن رأيتُ شيئًا أخافه عليك قمتُ كأني أُرِيق الماءَ، فإن مضيتُ فاتَّبعني حتى تدخل مَدْخَلي، ففعل، فانطلق يَقْفُوه حتى دخل على النبيِّ - ﷺ-، ودخل معه، فسمع من قوله، فأسلم مكانَه، فقال له النبيُّ - ﷺ-: ارْجِع إلى قومك فأخبرهم، حتى يأتيك أمري، فقال: والذي نفسي بيده، لأصْرُخَنَّ بها بين ظَهرانَيْهم، فخرج حتى أتى المسجد، فنادى بأعلى صوته: أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسولُ الله، وثار القومُ، فضربوه حتى أضْجَعوه، وأتى العبّاسُ، فأكبَّ عليه، وقال: ويلكم، ألستم ⦗٥٦⦘ تعلمون أنه من غفار، وأن طريق تُجَّاركم إلى الشام عليهم؟ فأنقَذه منهم، ثم عاد من الغد بمثلها، وثاروا إليه فضربوه، فأكبَّ عليه العباس فأنقذه» .\nوفي الرواية الأخرى «أن النبيَّ - ﷺ- قال له لما أسلم: يا أبا ذر، اكْتم هذا [الأمر]، وارجع إلى بلدك، فإذا بلغك ظهورُنا فأقْبِلْ، قال: فقلت: والذي بعثك بالحق، لأصرُخَنَّ بها بين أظهرهم ... وذكر نحوه» .\nقال: فكان هذا أول إسلام أبي ذر - ﵁ - (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نثا) الحديث ينثُوه نثوًا: إذا أظهره.\n(لا جماع) أي: لا مجامعة لنا معك ولا مُقام.\n(صِرمتنا) الصِّرمة: القطعة من الإبل نحو الثلاثين.\n(فنافر) المنافرة: المحاكمة تكون في تفضيل أحد الشيئين على الآخر، يقال: نافرته، فنفَرته، أي: حاكمته، فغلبته، ونفَّره الحاكم في المنافرة، أي: غَلَبه وحكم له.\n(خِفاء) الخفاء بالخاء المعجمة وكسرها: كساء يطرح على السقاء ⦗٥٧⦘ وبالجيم المضمومة - ما رمى به السيل مما يطفو على رأسه من زبد وغيره، والذي في الحديث هو الأول.\n(فراث) راث فلان علينا: أبطأ.\n(أقراء الشعر: طرائقه وأنواعه، واحدها: قرء - بفتح القاف.\n(مدرة) المَدَرَة: الطينة المستحجرة.\n(نصب) النُّصُب: الحجر أو الصنم الذي كانوا ينصبونه في الجاهلية ويذبحون عليه، فيحمر من كثرة دم القربان والذبائح، أراد: أنهم ضربوه حتى أدموه، فصار كأنه نُصُب أحمر.\n(سَخفة جوع) سَخفة الجوع: رقته وهزاله.\n(ليلة إضحيان) وإضحيانة، أي: مضيئة لا غيم فيها، فقمرها ظاهر يظيئُها.\n(ضرب على أصمختهم) الأصمخة: جمع صماخ، وهو ثقب الأذن، والضرب هاهنا: المنع من الاستماع، وذلك كناية عن النوم المفرط.\n(إسافًا ونائلة) إساف ونائلة: صنمان تزعم العرب أنهما كانا رجلًا وامرأة زنيا في الكعبة فَمُسِخا.\n(هَنٌ) الهن: عنى به الذَّكَر.\n(لا أَكني) قوله: «غير أني لا أكني» يعني: أنه أفصح باسمه، ولم ⦗٥٨⦘ يَكْنِ عنه، فيكون قد قال: أيْرٌ مثل الخشبة، فلما أراد أن يحكي قوله كنى فقال: «هَنٌ مثل الخشبة، غير أني لا أكني» .\n(تولولان) الوَلولة: الاستغاثة والصياح.\n(أنفارنا) الأنفار: الجماعة، أي: من أصحابنا وجماعتنا، وهو من النفر الذي هو من الثلاثة إلى العشرة.\n(تملأ الفم) قولها: تملأ الفم، أي: أنها عظيمة.\n(قَدَعته) لا يجوز أن يقال: قدعته، أي: منعته وكففته.\n(طعامُ طعمٍ) يقال: هذا طعامُ طعم، أي: طعام شبع، يعني، أنه يُشْبِع ويكفُّ الجوع ويكفي منه.\n(غبرت) الغابر هاهنا: الباقي، وهو من الأضداد.\n(شَنِفوا له) أي: أبغضوه ونفروا منه، والشَّنَف: البغض، تقول: شنِفتُه، وشنِفت له.\n(تجهَّموا) تجهمت لفلان، أي: تنكَّرْتُ له واستقبلته بما يكره، وفلان جهم المحيَّا، أي: كريه المنظر.\n(الشَّنَّة): الزق البالي الذي يحمل فيه الماء.\n_________\n(١) أي: نظرت إلى أضعفهم فسألته.\n(٢) رواه البخاري ٧ / ١٣٢ و١٣٣ في فضائل أصحاب النبي ﷺ، باب قصة إسلام أبي ذر، وفي الأنبياء، باب قصة إسلام أبي ذر، ومسلم رقم (٢٤٧٣) في فضائل الصحابة، باب من فضائل أبي ذر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٧٤) قال: حدثنا يزيد بن هارون، قال: أخبرنا سليمان بن المغيرة. وفي (٥/١٧٥) قال: حدثنا هدبة، قال: حدثنا سليمان بن المغيرة. والدارمي (٢٥٢٧) و(٢٦٤٢) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا سليمان بن المغيرة. والبخاري في الأدب المفرد (١٠٣٥) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا سليمان بن المغيرة. ومسلم (٧/١٥٢ و١٧٦) قال: حدثنا هداب ابن خالد الأزدي. قال: حدثنا سليمان بن المغيرة. وفي (٧/١٥٥) قال: حدثنا إسحاق بن إبراهيم الحنظلي. قال: أخبرنا النضر بن شميل. قال: حدثنا سليمان بن المغيرة. (ح) وحدثنا محمد بن المثنى العنزي، قال: حدثنا ابن أبي عدي. قال: أنبأنا ابن عون. والنسائي في عمل اليوم والليلة (٣٣٩) قال: أخبرنا محمد بن إدريس، قال: حدثنا آدم. قال: حدثنا سليمان بن المغيرة.\nكلاهما - سليمان بن المغيرة، وعبد الله بن عون - عن حميد بن هلال، عن عبد الله بن الصامت، فذكره الروايات ألفاظها متقاربة، ومطولة ومختصرة.\nوالبخار (٣٨٦١) قال: حدثني عمرو بن عباس، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا المثنى، عن أبي جمرة، عن ابن عباس، فذكره.","vol":"9","page":51},{"text":"<span data-type=\"title\" id=toc-1418>حذيفة بن اليمان - ﵁</span>-\n٦٥٩٥ - (ت) حذيفة بن اليمان - ﵁ - قال: «سألتني أمي: ⦗٥٩⦘ متى عَهْدُك برسولِ الله - ﷺ-؟ فقلت: مالي به عهد منذ كذا وكذا، فَنَالتْ مني، فقلتُ لها: دعيني آتي رسولَ الله - ﷺ-، فأُصلِّي معه المغرب، وأسأله أن يستغفر لي ولك، فأتيتُه، فصلّيتُ معه المغرب، ثم قام فصلَّى حتى صلى العشاءَ، ثم انْفَتَلَ، فَتبِعتُه، فسمع صوتي، فقال: مَن هذا، حذيفة؟ قلت: نعم، فقال: ما حاجتُك؟ غفر الله لك ولأُمِّك، [قال]: إن هذا مَلَكٌ لم ينزل إلى الأرض قطّ قبل هذه الليلة، استأذن ربه أن يُسلّم عليَّ ويبشِّرَني أن فاطمة سيدة نساء أهل الجنة، وأن الحسن والحسين سيدا شباب أهل الجنة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٨٣) في المناقب، باب مناقب الحسن والحسين ﵄، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٩١) قال: حدثنا حسين بن محمد. وفي (٥/٤٠٤) مختصرا قال: حدثنا زيد ابن الحباب. والترمذي (٣٧٨١) قال: حدثنا عبد الله بن عبد الرحمن، وإسحاق بن منصور، قالا: أخبرنا محمد بن يوسف. والنسائي في فضائل الصحابة (١٩٣) قال: أخبرنا الحسين بن منصور قال: حدثنا الحسين بن محمد، أبو أحمد. وفي (٢٦٠) قال: أخبرنا القاسم بن زكرياء بن دينار، قال: حدثني زيد بن حباب. وفي الكبرى (٣٥٧) مختصرا قال: أخبرنا أحمد بن سليمان، قال: حدثنا زيد بن حباب. وابن خزيمة (١١٩٤) مختصرا قال: حدثنا أبو عمر، حفص بن عمرو الربالي، قال: حدثنا زيد ابن حباب.\nثلاثتهم - حسين، وزيد، ومحمد بن يوسف - عن إسرائيل بن يونس، عن ميسرة بن حبيب، عن المنهال ابن عمرو، عن زر بن حبيش، فذكره.\nقال الترمذي: هذا حديث حسن غريب من هذا الوجه، لا نعرفه إلا من حديث إسرائيل.\nوبنحوه: أخرجه أحمد (٥/٣٩٢) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل، عن ابن أبي السفر، عن الشعبي، فذكره.","vol":"9","page":58},{"text":"٦٥٩٦ - (ت) حذيفة بن اليمان - ﵁ - قال: «قالوا: يا رسول الله لو اسْتَخْلَفْتَ؟ قال: إني إن اسْتَخْلَفْتُ فعصَيْتُم خليفتي عُذِّبْتُم، ولكن ما حدَّثكم حذيفةُ فصدّقوه، وما أقرَأكم عبد الله بن مسعود فَاقْرؤوه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨١٤) في المناقب، باب مناقب حذيفة بن اليمان ﵁، وإسناده ضعيف، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨١٢) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا إسحاق بن عيسى، عن شريك، عن أبي اليقظان، عن زادان، فذكره.\nوقال الترمذي: هذا حديث حسن، وهو حديث شريك.","vol":"9","page":59},{"text":"<span data-type=\"title\" id=toc-1419>سعد بن معاذ - ﵁</span>-\n٦٥٩٧ - (خ م ت) أبو إسحاق - ﵁ - قال: قال البراء ⦗٦٠⦘ بن عازب: «أُهْديَ للنبيِّ - ﷺ- ثوبُ حرير، فجعلنا نَلْمَسُه ونتعجِب منه، فقال النبيُّ - ﷺ-: أتعجبون من هذا؟ قلنا: نعم، قال: مناديلُ سعد بن معاذ في الجنة خير من هذا» .\nوفي رواية: «أتعجبون من لِينِ هذه؟ لَمناديلُ سعد بن معاذ في الجنة خير منها وألْيَنُ» .\nوفي أخرى «والذي نفسي بيده، لَمناديلُ سعد في الجنة خير من هذا» أخرجه البخاري ومسلم، وأخرج الترمذي الأولى (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٤٥ في اللباس، باب من مس الحرير من غير لبس، وفي بدء الخلق، باب ما جاء في صفة الجنة، وفي فضائل أصحاب النبي ﷺ، باب مناقب سعد بن معاذ، وفي الأيمان والنذور، باب كيف كانت يمين رسول الله ﷺ، ومسلم رقم (٢٤٦٨) في فضائل الصحابة، باب فضائل سعد بن معاذ، والترمذي رقم (٣٨٤٦) في المناقب، باب مناقب سعد بن معاذ ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢٨٩) قال: حدثنا يحيى. وفي (٤/٣٠١) قال: حدثنا وكيع. والبخاري (٤/١٤٤) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد.\nوالترمذي (٣٨٤٧) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع.\nوالنسائي في الكبرى تحفة الأشراف (١٨٥٠) عن محمد بن المثنى، عن يحيى.\nكلاهما - يحيى، ووكيع - عن سفيان الثوري.\n٢- وأخرجه أحمد (٤/٢٩٤) قال: حدثنا أسود بن عامر. والبخاري (٧/١٩٤) قال: حدثنا عبيد الله بن موسى.\nكلاهما - أسود، وعبيد الله - عن إسرائيل. قال أسود: أخبرنا إسرائيل أو غيره.\n٣- وأخرجه أحمد (٤/٣٠٢) قال: حدثنا محمد بن جعفر. والبخاري (٥/٤٤) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. ومسلم (٧/١٥٠) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وفي (٧/١٥١) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا أبو داود. وفيه (٧/١٥١) قال: حدثنا محمد بن عمرو بن جبلة، قال: حدثنا أمية بن خالد.\nثلاثتهم - ابن جعفر غندر، وأبو داود، وأمية عن شعبة.\n٤- وأخرجه البخاري (٨/١٦٣) قال: حدثنا محمد هو ابن سلام- وابن ماجة (١٥٧) قال: حدثنا هناد بن السري. قالا (ابن سلام، وهناد) حدثنا أبو الأحوص.\nأربعتهم - سفيان، وإسرائيل، وشعبة، وأبو الأحوص - عن أبي إسحاق، فذكره.","vol":"9","page":59},{"text":"٦٥٩٨ - (خ م ت س) أنس بن مالك - ﵁ - قال: «أُهديَ لرسول الله - ﷺ- جُبَّة من سُندس - وكان ينهى عن الحرير - فَعجِبَ الناسُ منها، فقال: والذي نَفْسُ محمد بيده، إن مناديل سعد بن معاذ في الجنة أحسن من هذا» .\nقال البخاري: وقال سعيد عن قتادة عن أنس: «إن أُكيْدرَ دُومَةَ أهْدى» وأخرج مسلم «أن أُكيدرَ دُومةِ الْجَنْدَلِ أهدى ... بنحوه» ولم ⦗٦١⦘ يذكر فيه «وكان ينهى عن الحرير» وفي أخرى له بنحوه.\nوفي رواية الترمذي والنسائي عن واقد بن عمرو بن سعد بن معاذ قال: «قدم أنس بن مالك فأتيتُه، فقال: مَن أنت؟ فقلت: أنا واقد بن عمرو [بن سعد بن معاذ] قال: فبكى، وقال: إنك لَشَبِيهٌ بسعد، وإن سعدًا كان من أعظم الناس وأطولهم، وإنه بُعِثَ إلى النبيِّ - ﷺ- جُبَّة من ديباج، مَنْسُوج فيها الذهب، فلبسها رسول الله - ﷺ-، فصعِد المنبر، فقام - أو قعد - فجعل الناس يلمسونها، فقالوا: ما رأينا كاليوم ثَوبًا قطُّ، فقال: أتعجبون من هذا؟ لَمَناديل سعد في الجنة خير مما ترون» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السُّندس): الحرير، وما رقّ من الإبريسيم.\n(دُومة الجندل) بضم الدال وفتحها: موضع.\n(وأُكيدر): مقدَّمه وصاحبه، وهو أُكيدر بن عبد الملك.\n_________\n(١) رواه البخاري ٥ / ١٦٩ في الهبة، باب قبول الهدية من المشركين، وفي بدء الخلق، باب ما جاء في صفة الجنة، ومسلم رقم (٢٤٦٩) في فضائل الصحابة، باب من فضائل سعد بن معاذ ﵁، والترمذي رقم (١٧٢٣) في اللباس، باب رقم (٣)، والنسائي ٨ / ١٩٩ في الزينة، باب لبس الديباج المنسوج بالذهب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٠٦) قال: حدثنا روح. وفي (٣/٢٠٩) و(٢٧٧) قال: حدثنا سليمان بن داود، أبو داود. ومسلم (٧/١٥١) قال: حدثنا أحمد بن عبدة، قال: أخبرنا أبو داود. (ح) وحدثنا محمد بن عمرو بن جبلة، قال: حدثنا أمية بن خالد.\nثلاثتهم - روح، وأبو داود، وأمية - عن شعبة.\n٢- وأخرجه أحمد (٣/٢٢٩) وعبد بن حميد (١٢٠٠)، والبخاري (٣/٢١٤) و(٤/١٤٤) قال: حدثنا عبد الله بن محمد، ومسلم (٧/١٥١) قال: حدثنا زهير بن حرب.\nأربعتهم - أحمد، وعبد، وعبد الله، وزهير - قالوا: حدثنا يونس بن محمد، قال: حدثنا شيبان.\n٣- وأخرجه أحمد (٣/٢٣٤) قال: حدثنا عبد الوهاب، عن سعيد بن أبي عروبة.\n٤- وأخرجه مسلم (٧/١٥١) قال: حدثناه محمد بن بشار. والنسائي في الكبرى تحفة الأشراف (١٣١٦) عن عمرو بن علي.\nكلاهما - عن سالم بن نوح، قال: حدثنا عمر بن عامر.\nأربعتهم - شعبة، وشيبان، وسعيد، وعمر - عن قتادة، فذكره وبلفظ «أهدي أكيدر دومة لرسول الله -ﷺ- جبة، فتعجب الناس من حسنها»\n١- أخرجه الحميدي (١٢٠٣) وأحمد (٣/١١١) قالا: حدثنا سفيان.\n٢- وأخرجه أحمد (٣/٢٢٩) قال: حدثنا يونس، وإسحاق بن عيسى، وفي (٣/٢٥١) قال: حدثنا عفان. وأبو داود (٤٠٤٧) قال: حدثنا موسى بن إسماعيل.\nأربعتهم - يونس، وإسحاق، وعفان، وموسى - قالوا: حدثنا حماد بن سلمة.\nكلاهما - سفيان، وحماد - عن علي بن زيد بن جدعان، فذكره. وبلفظ «إن رسول الله -ﷺ- بعث إلى أكيدر صاحب دومة بعثا» .\nأخرجه أحمد (٢/١٢١) قال: حدثنا يزيد، والترمذي (١٧٢٣) قال: حدثنا أبو عمار، قال: حدثنا الفضل بن موسى. والنسائي (٨/١٩٩) قال: أخبرنا الحسن بن قزعة، عن خالد يعني ابن الحارث.\nثلاثتهم - يزيد، والفضل، وخالد - عن محمد بن عمرو، عن واقد بن عمرو، فذكره.\nوبنحوه: أخرجه أحمد (٣/٢٣٨) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني عاصم بن عمر بن قتادة، فذكره.","vol":"9","page":60},{"text":"٦٥٩٩ - (خ م ت) جابر بن عبد الله - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «اهْتَزَّ العَرْشُ لموت سعد بن معاذ» زاد البخاري ⦗٦٢⦘ فقال رجل لجابر: إن البراء يقول: اهتَزَّ السَّرير؟ فقال: إنه كان بين هذين الحيَّيْن ضغائنُ، سمعتُ رسولَ الله - ﷺ- يقول: «اهتزَّ عرشُ الرحمن لموت سعد بن معاذ» .\nوفي رواية لمسلم قال: قال رسولُ الله - ﷺ- وجنازة سعد بن معاذ بين أيديهم-: «اهتز لها عرش الرحمن ﷿» . وأخرج الترمذي رواية مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اهتزاز العرش) كناية عن ارتياحه بروحه حين صعد بها لكرامته على ربه، وكل من خف لأمر وارتاح له، فقد اهتز له، والمعنى: فرح أهل العرش (*) بقدومه على الله لما رأوا من منزلته وكرامته وفضله.\n(ضغائن) الضغائن: الحقود والعداوات، واحدتها: ضَغينة.\n_________\n(١) رواه البخاري ٧ / ٩٣ في فضائل أصحاب النبي ﷺ، باب مناقب سعد بن معاذ، ومسلم رقم (٢٤٦٧) في فضائل الصحابة، باب من فضائل سعد بن معاذ، والترمذي رقم (٣٨٤٧) في المناقب، باب مناقب سعد بن معاذ ﵁.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\n\" الصحيح أن العرش هو الذي اهتز ولا موجب لهذا التأويل الذي ذكره المؤلف ﵀، واهتزازه لفاجعة ومصيبة موت هذا الرجل العظيم. والله أعلم. \"\n[الشيخ عبد الرحمن بن صالح السديس]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٦) قال: حدثنا أبو معاوية. والبخاري (٥/٤٤) قال: حدثني محمد بن المثنى، قال: حدثنا فضل بن مساور - ختن أبي عوانة. قال: حدثنا أبو عوانة. ومسلم (٧/١٥٠) قال: حدثنا عمرو الناقد، قال: حدثنا عبد الله بن إدريس الأودي. وابن ماجة (١٥٨) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية.\nثلاثتهم - أبو معاوية، وأبو عوانة، وابن إدريس - عن الأعمش، عن أبي سفيان، فذكره.\nوأخرجه البخاري (٥/٤٤) قال: حدثني محمد بن المثنى، قال: حدثنا فضل بن مساور، ختن أبي عوانة، قال: حدثنا أبو عوانة، عن الأعمش، قال: حدثنا أبو صالح، فذكره.\nوله شاهد عن أبي سعيد الخدري.\nبلفظ: «اهتز العرش لموت سعد بن معاذ» .\nأخرجه أحمد (٣/٢٣) قال: حدثنا يحيى. وعبد بن حميد (٨٧١) قال: أخبرنا روح بن عبادة. والنسائي في فضائل الصحابة (١٢١) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا يحيى.\nكلاهما - يحيى، وروح - وقالا: حدثنا عوف. قال: حدثني أبو نضرة، فذكره.","vol":"9","page":61},{"text":"٦٦٠٠ - (م) أنس بن مالك - ﵁ -: أن نبيَّ الله - ﷺ- قال - وجنازته موضوعة-: «اهتز لها عرش الرحمن» يعني: سعد بن معاذ، ذكره مسلم في عقيب حديث قبله (١) .\n_________\n(١) رقم (٢٤٦٧) في فضائل الصحابة، باب من فضائل سعد بن معاذ، وفي المطبوع عزاه للترمذي ورمز في أوله بـ \" ت \" وهو خطأ، فإنه عند الترمذي من حديث جابر، لا من حديث أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٣٤) ومسلم (٧/١٥٠) قال: حدثنا محمد بن عبد الله الرزي.\nكلاهما- أحمد، ومحمد- قالا: حدثنا عبد الوهاب بن عطاء، عن سعيد، عن قتادة، فذكره.","vol":"9","page":62},{"text":"٦٦٠١ - (ت) أنس بن مالك - ﵁ - قال: لما حُمِلَتْ جنازةُ سعد ابن معاذ قال المنافقون: ما أخفَّ [ما كانت] جنازته - يعني لحكمه في بني قريظة - فبلغ ذلك رسولَ الله - ﷺ- فقال: «إن الملائكة كانت تحمله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٤٨) في المناقب، باب مناقب سعد بن معاذ ﵁، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١١٩٥) والترمذي (٣٨٤٩) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"9","page":63},{"text":"<span data-type=\"title\" id=toc-1420>عبد الله بن العباس ﵄</span>\n٦٦٠٢ - (خ م ت) عبد الله بن عباس - ﵄ - قال: ضَمَّني رسولُ الله - ﷺ- إلى صدره، وقال: «اللهم عَلِّمْه الكتابَ» وفي رواية «الحكمةَ» أخرجه البخاري.\nوفي رواية «أن النبيَّ - ﷺ- أتى الخلاءَ، فوضعتُ له وَضوءًا، فلما خرج قال: من وضع هذا؟ فأُخبِر، قال: اللهم فَقِّهْهُ في الدِّين» كذا عند البخاري.\nوعند مسلم: «اللهم فقِّهه» قال الحميدي: وحكى أبو مسعود قال: «اللهم فَقِّهه في الدِّين وعَلِّمْه التأويلَ» قال: ولم أجده في الكتابين (١) . ⦗٦٤⦘\nوفي رواية الترمذي قال: «ضمني رسولُ الله - ﷺ- وقال: اللهم عَلِّمْه الحكمةَ» .\nوفي أخرى قال: «دعا لي رسولُ الله - ﷺ- أن يؤتيَني الحكمة» .\nوفي أخرى قال: «إنه رأى جبريل مرتين، ودعا له النبيُّ - ﷺ- مرتين» (٢) .\n_________\n(١) وإنما هي عند أحمد في \" المسند \" ١ / ٢٦٤ و٣١٤ و٣٢٨ و٣٣٥، ورواها أيضًا ابن حبان والطبراني، وليست في الصحيحين بهذا اللفظ، ولذلك قال المصنف ﵀، ولم أجده في الكتابين، وقال الحميدي: هذه الزيادة ليست في الصحيحين، وقال الحافظ في \" الفتح \"، وهو كما قال.\n(٢) رواه البخاري ٧ / ٧٨ في فضائل أصحاب النبي ﷺ، باب ذكر ابن عباس ﵄، وفي العلم، باب قول النبي ﷺ: \" اللهم علمه الكتاب \"، وفي الوضوء، باب وضع الماء عند الخلاء، وفي الاعتصام في فاتحته، ومسلم رقم (٢٤٧٧) في فضائل الصحابة، باب فضائل عبد الله بن عباس، والترمذي رقم (٣٨٢٣) و(٣٨٢٤) في المناقب، باب مناقب عبد الله بن عباس ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢١٤) (١٨٤٠) قال: حدثنا هشيم. وفي (١/٣٥٩) (٣٣٧٩) قال: حدثنا إسماعيل. والبخاري (١/٢٩) (٥/٣٤) قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث. وفي (٥/٣٤) قال: حدثنا مسدد، قال: حدثنا عبد الوارث. وفي (٥/٣٤، ٩/١١٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. وابن ماجة (١٦٦) قال: حدثنا محمد بن المثنى، وأبو بكر بن خلاد الباهلي، قالا: حدثنا عبد الوهاب. والترمذي (٣٨٢٤) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب الثقفي. والنسائي في الكبرى تحفة الأشراف (٦٠٤٩) عن عمران بن موسى، عن عبد الوارث.\nخمستهم - هشيم، وإسماعيل، وعبد الوارث، ووهيب، وعبد الوهاب - عن خالد الحذاء.\n٢- وأخرجه أحمد (١/٢٦٩) (٢٤٢٢) قال: حدثنا أبو سعيد، قال: حدثنا سليمان بن بلال، قال: حدثنا حسين بن عبد الله.\nكلاهما - خالد، وحسين - عن عكرمة، فذكره.\nالروايات ألفاظها متقاربة.\nوبلفظ: «أن النبي، -ﷺ-، دخل الخلاء، فوضعت له وضوءا، قال: من وضع هذا؟ فأخبر. فقال: اللهم فقهه في الدين.» .\nأخرجه أحمد (١/٣٢٧) (٣٠٢٣) والبخاري (١/٤٨) قال: حدثنا عبد الله بن محمد. ومسلم (٧/١٥٨) قال: حدثنا زهير بن حرب، وأبو بكر بن النضر. والنسائي في الكبرى تحفة الأشراف (٥٨٦٥) عن أبي بكر بن النضر.\nأربعتهم - أحمد، وعبد الله، وزهير، وأبو بكر - قالوا: حدثنا هاشم بن القاسم، قال: حدثنا ورقاء ابن عمر اليشكري، قال: سمعت عبيد الله بن أبي يزيد، فذكره.\nوبلفظ: «دعا لي رسول الله، -ﷺ-، أن يؤتيني [الله] الحكمة مرتين.» .\nأخرجه الترمذي (٣٨٢٣) والنسائي في الكبرى تحفة الأشراف (٥٩١٠) .\nكلاهما - عن محمد بن حاتم المكتب المؤدب، عن القاسم بن مالك المزني، عن عبد الملك بن أبي سليمان، عن عطاء، فذكره.\nوبلفظ: «كان رسول الله -ﷺ- في بيت ميمونة، فوضعت له وضوءا من الليل، فقالت له ميمونة: وضع لك هذا عبد الله بن عباس، فقال: اللهم فقهه في الدين، وعلمه التأويل.» .\nأخرجه أحمد (١/٢٦٦) (٢٣٩٧) قال: حدثنا حسن بن موسى، قال: حدثنا زهير أبو خيثمة. وفي (١/٣١٤) (٢٨٨١) قال: حدثنا يحيى بن آدم، قال: حدثنا زهير. وفي (١/٣٢٨) (٣٠٣٣) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (١/٣٣٥) (٣١٠٢) قال: حدثنا عبد الصمد، قال: حدثنا حماد.\nكلاهما - زهير، وحماد - عن عبد الله بن عثمان بن خثيم، عن سعيد بن جبير، فذكره.\nرواية زهير: «أن رسول الله -ﷺ-، وضع يده على كتفي، أو على منكبي، ثم قال: اللهم فقهه في الدين، وعلمه التأويل.» .","vol":"9","page":63},{"text":"<span data-type=\"title\" id=toc-1421>عبد الله بن عمر ﵄</span>\n٦٦٠٣ - (خ م ت) عبد الله بن عمر - ﵄ - قال: «رأيتُ في المنام كأن بيدي قِطعةَ إسْتَبْرَق، وليس مكان أُريدُه من الجنة إلا طارت بي إليه، قال: فَقَصَصْتُه على حَفْصةَ، فقصَّتْه حفصةُ على رسولِ الله - ﷺ-، فقال: أُرَى عبدَ الله رجلًا صالحًا» أخرجه البخاري ومسلم.\nوفي رواية الترمذي «فقال: إن أخاكِ رَجُل صالح - أو [قال]: إن عبدَ الله رجل صالح» (١) وقد تقدم لهذا الحديث روايات في كتاب «تعبير ⦗٦٥⦘ الرؤيا» من حرف التاء.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاستبرق): ما غلظ من الحرير.\n_________\n(١) رواه البخاري ٧ / ٧١ في فضائل أصحاب النبي ﷺ، باب مناقب عبد الله بن عمر، في المساجد، باب نوم الرجل في المسجد، وفي التهجد، باب فضل قيام الليل، وباب من تعار من الليل فصلى، وفي التعبير، باب الإستبرق ودخول الجنة في المنام، وباب الأمن وذهاب الروع في المنام، وباب الأخذ على اليمين في النوم، ومسلم رقم (٢٤٧٨) في فضائل الصحابة، باب من فضائل عبد الله بن عمر ﵄، والترمذي رقم (٣٨٢٥) في المناقب، باب مناقب عبد الله بن عمر ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"9","page":64},{"text":"٦٦٠٤ - (خ) نافع - مولى ابن عمر - ﵀ -: قال: «الناسُ يتحدَّثون أنَّ ابنَ عمر أسلم قَبلَ عمر، وليس كذلك، ولكن عمر عامَ الحديبية أرسل عبد الله إلى فرس له عند رجل من الأنصار يأتي به ليقاتل عليه، ورسولُ الله - ﷺ- يُبايعُ تحت الشجرة، وعمرُ لا يدري بذلك، فبايعه عبد الله، ثم ذهب إلى الفرس، فجاء به إلى عمرَ وعمرُ يَسْتَلْئِمُ للقتال، فأخبره أن رسولَ الله - ﷺ- يُبايع تحت الشجرة، قال: فانطلق فذهب معه حتى بايع رسولَ الله - ﷺ-، فهو الذي يتحدَّث الناسُ أن ابنَ عمرَ بايعَ قَبْلَ عمر» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استلأم المحارب): إذا لبس لأمته، وهي الدِّرع وآلة الحرب.\n_________\n(١) ٧ / ٣٥٠ في المغازي، باب غزوة الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح٤١٨٦) قال: حدثني شجاع بن الوليد سمع النضر بن محمد، قال: حدثنا صخر عن نافع، فذكره.","vol":"9","page":65},{"text":"<span data-type=\"title\" id=toc-1422>عبد الله بن الزبير - ﵁</span>-\n٦٦٠٥ - (خ) ابن أبي مليكة - ﵀ - قال: «كان بين ابن العباس ⦗٦٦⦘ وابن الزبير شيء، فغدوتُ على ابن عباس، فقلتُ: أتريد أن تُقاتلَ ابنَ الزبير، فَتُحِلَّ ما حرَّم الله؟ فقال: معاذَ الله، إن الله كتب ابنَ الزبير وبني أُميَّة مُحِلِّين للحرم، وإني [والله] لا أُحِلُّه أبدًا، قال ابنُ عباس: قال الناسُ: بَايِعْ لابن الزبير، فقلتُ: وأنَّى (١) بهذا الأمر عنه؟ أمَّا أبوه: فَحَوارِيُّ رسولِ الله - ﷺ- يريد: الزبير - وأما جدُّه: فصاحب الغار - يريد: أبا بكر - وأمَّا أمه: فذاتُ النِّطاقين - يريد: أسماء - وأما خالتُه: فأُمُّ المؤمنين - يريدَ عائشةَ - وأما عمتُه، فزوج النبيِّ - ﷺ- يريد خديجةَ - وأما عَمَّة النبيِّ - ﷺ- فجدَّتُه - يريد صفيَّةَ - ثم هو عَفِيف في الإسلام، قارئ للقرآن، والله إن وَصَلوني وَصَلوني من قريب، وإن رَبُّوني رَبَّني (٢) أكْفَاء كِرام، فآثَرَ التُّوَيتاتِ والأُسامات والحُمَيدات - يعني: أبطُنًا من بني أسد بن تُوَيت، وبني أسامة، وبني أسد، أن ابنَ أبي العاص برز يمشي القُدَمِيَّة، يعني عبد الملك بن مَرْوان - وإنه لَوَّى بذنبه - يعني ابنَ الزبير» .\nوفي رواية: أن ابن عباس قال حين وقع بينه وبين ابن الزبير: «قلتُ: أبوه الزبير، وأمُّه أسماءُ، وخالته عائشة، وجدّه أبو بكر، وجدته صفية» . ⦗٦٧⦘\nوفي أخرى قال: «دخلنا على ابن عباس، فقال: ألا تعجبون لابن الزبير، قام في أمره هذا؟ فقلت: لأُحاسِبَنَّ نفسي له حسابًا ما حاسبته لأبي بكر ولا عمر، ولهما كانا أوْلى بكل خير منه، فقلتُ: ابنُ عَمَّةِ النبيِّ - ﷺ-، وابنُ الزبير، وابنُ بنت أبي بكر، وابنُ أخي خديجة، وابنُ أُختِ عائشةَ، فإذا هو يتعلَّى عليَّ، ولا يريد ذلك، فقلتُ: ما كنتُ أظنُّ أني أعْرِض هذا من نفسي فيدعه، وما أُراه يريد خيرًا، وإن كان لابد يَرُبَّني، بنو عمي أحبُّ إليَّ من أن يَرُبَّني غيرهم» أخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ربُّوني) أي: كانوا لي أربابًا، يعني رؤوسًا وأصحابًا مقدَّمين.\n(أكفاء) الأكفاء النظراء والأمثال.\n(القُدَمية) الذي جاء في الحديث فيما رواه البخاري «القُدَمية» ومعناها: أنه يقدَّم في الشرف والفضل على أصحابه، وقد جاء في كتب غير الحديث (٤) «مشي التَّقدمِيَّة واليَقْدُمية»: بالتاء والياء، والقُدَمية، والكل بمعنى واحد، إلا أن التاء والياء زائدتان، أما الأزهري فلم يرو في كتابه إلا بالتاء المعجمة من فوق، قال الميداني صاحب كتاب «الأمثال»: إن اليقدمية، بالياء المعجمة ⦗٦٨⦘ من تحت، وهو التقدَّم بهمَّته وأفعاله، يقال: مشى فلان التقدمية، واليقدمية: إذا تقدَّم في الشرف والفضل ولم يتأخَّر عن غيره في الإفضال عن الناس، وقال: قال أبو عمرو: معناه: التبختر، ولم يرد المشي بعينه، كذا رواه القوم: اليقدمية، بالياء، وأورده الجوهري بالياء المنقوطة من تحت، كما رواه هؤلاء.\nقلت: والذي حكاه الميداني عن الجوهري صحيح، وما حكاه الجوهري عن سيبويه أيضًا من زيادة التاء صحيح، وكذلك أورده سيبويه بالتاء المعجمة من فوق، وقال: والتاء زائدة، والله أعلم.\n_________\n(١) في نسخ البخاري المطبوعة: وأين.\n(٢) وفي بعض الروايات: ربوني.\n(٣) ٨ / ٢٤٥ - ٢٤٨ في تفسير سورة براءة، باب قوله: ﴿ثاني اثنين إذ هما في الغار إذ يقول لصاحبه لا تحزن إن الله معنا﴾ .\n(٤) الذي في المطبوع من \" جامع الأصول \": وقد جاء في كتب غريب الحديث، والذي في \" النهاية \" للمصنف: والذي جاء في كتب الغريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٨٣) قال: حدثنا عبد الله بن محمد، قال: حدثنا ابن عيينة، عن ابن جريج. (ح) وحدثني عبد الله بن محمد، قال: حدثني يحيى بن معين، قال: حدثنا حجاج، قال: قال ابن جريج. وفي (٦/٨٤) قال: حدثنا محمد بن عبيد بن ميمون، قال: حدثنا عيسى بن يونس، عن عمر بن سعيد.\nكلاهما - ابن جريج، وعمر بن سعيد - عن ابن أبي مليكة، فذكره.\n* في رواية ابن عيينة: قال عبد الله بن محمد: فقلت لسفيان: إسناده؟ فقال: حدثنا. فشغله إنسان ولم يقل: ابن جريج.","vol":"9","page":65},{"text":"٦٦٠٦ - (خ م) عائشة - ﵂ - قالت: «أولُ مولود في الإسلام: عبدُ الله ابن الزبير، أتوْا به النبيَّ - ﷺ-، فأخذ النبيُّ - ﷺ- تمرة فَلاَكَها، ثم أدخلها في فيه، فأوَّلُ ما دخل بطنَه رِيقُ رسولِ الله - ﷺ-» .\nوفي رواية لعروةَ وفاطمةَ بنتِ المنذر قالا: «خرجتْ أسماءُ بنت أبي بكر حين هاجرتْ، وهي حُبْلى بعبد الله بن الزبير، فقدمت قُبَاءَ، فنُفِست بعبد الله بقباء، ثم خرجت حين نُفِسَتْ إلى رسولِ الله - ﷺ- ليُحنِّكَه، فأخذه رسولُ الله - ﷺ- فوضعه في حَجْره، قال: قالت عائشة: فمكثنا ساعة نلتمسها - يعني تمرة - قبل أن نجدَها، فمضغها ثم بصقها في فيه، فأوَّلُ شيء دخل بطنه لَرِيقُ رسولِ الله - ﷺ-، قالت أسماء: ثم مسحه، وصلَّى عليه، وسمَّاه عبدَ الله، ثم جاء وهو ابن سبع سنين - أو ثمان - ليُبايع رسولَ الله ⦗٦٩⦘ ﷺ-، وأمره بذلك الزبيرُ، فتبسَّم رسول الله - ﷺ- حين رآه مُقْبِلًا، ثم بايعه» .\nوفي رواية قالت: «جئنا بعبد الله بن الزبير إلى النبيِّ - ﷺ- يُحنِّكه، فطلبنا تمرة، فَعَزَّ علينا طلبُها» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُفِسَت المرأة): بضم النون وفتحها: إذا وَلَدَت.\n_________\n(١) رواه البخاري ٧ / ١٩٥ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ، ومسلم رقم (٢١٤٦) في الآداب، باب استحباب تحنيك المولود عند ولادته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٧٩) قال: حدثنا قتيبة، عن أبي أسامة، عن هشام بن عروة، عن أبيه، فذكره.\nورواية مسلم.\nأخرجها (٦/١٧٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو خالد الأحمر، عن هشام، عن أبيه، فذكره.","vol":"9","page":68},{"text":"٦٦٠٧ - (خ م) أسماء بنت أبي بكر - ﵄ -: «أنها حملتْ بعبد الله بن الزبير بمكة، قالت: فخرجتُ وأنا مُتِمّ، فأتيتُ المدينةَ، فنزلتُ قُباءَ، فَوَلَدْتُ بقباءَ، ثم أتيتُ رسولَ الله - ﷺ-، فوضعه في حِجره، ثم دعا بتمرة فمضغها، ثم تَفَلَ في فيه، فكان أولَ شيء دخل جوفَه ريقُ رسولِ الله - ﷺ-، ثم حنَّكه بالتمرة، ثم دعا له، وبَرَّكَ عليه، وكان أولَ مولود وُلد في الإسلام بالمدينة من المهاجرين» زاد في رواية «فَفَرِحُوا به فرحًا شديدًا، لأنهم قيل لهم: إن اليهود سحرتْكم، فَلا يُولَدُ لكم» أخرجه البخاري ومسلم (١) . ⦗٧٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُتِمٌ) أتمت الحبلى، فهي مُتِم: إذا تمّت أيام حملها.\n_________\n(١) رواه البخاري ٧ / ١٩٤ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة، وفي العقيقة، باب تسمية المولود غداة يولد، ومسلم رقم (٢١٤٦) في الآداب، باب استحباب تحنيك المولود عند ولادته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤٧) قال: حدثنا أبو أسامة. والبخاري (٥/٧٨) قال: حدثني زكريا بن يحيى، عن أبي أسامة. وفي (٧/١٠٨) قال: حدثنا إسحاق بن نصر، قال: حدثنا أبو أسامة. ومسلم (٦/١٧٥ و١٧٦) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مخلد، عن علي بن مسهر.\nكلاهما - أبو أسامة، وعلي بن مسهر - عن هشام بن عروة، عن أبيه، فذكره.\n* أخرجه مسلم (٦/١٧٥) قال: حدثنا الحكم بن موسى أبو صالح، قال: حدثنا شعيب، يعني ابن إسحاق. قال: أخبرني هشام بن عروة. قال: حدثني عروة بن الزبير وفاطمة بنت المنذر بن الزبير، أنهما قالا: خرجت أسماء بنت أبي بكر حين هاجرت وهي حبلى بعبد الله بن الزبير ... الحديث وفيه قال: قالت عائشة: فمكثنا ساعة نلتمسها قبل أن نجدها.. الحديث وفيه: ثم قالت أسماء: ثم مسحه وصلى عليه وسماه عبد الله. ثم جاء وهو ابن سبع سنين، أو ثمان ليبايع رسول الله -ﷺ- وأمره بذلك الزبير. فتبسم رسول الله -ﷺ- حين رآه مقبلا إليه ثم بايعه.\n* في رواية إسحاق بن نصر، زاد: «ففرحوا به فرحا شديدا لأنهم قيل لهم: إن اليهود قد سحرتكم فلا يولد لكم.» .","vol":"9","page":69},{"text":"٦٦٠٨ - (ت) عائشة - ﵂ -: أن النبيَّ - ﷺ- «رأى في بيت الزبير مصباحًا، فقال: يا عائشةُ، ما أرى أسماءَ إلا قد نُفِسَتْ، فلا تُسَمُّوه حتى أُسَمِّيَه، فسمّاه عبدَ الله، وحنّكه بتمرة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٢٦) في المناقب، باب مناقب عبد الله بن الزبير ﵄، وإسناده ضعيف، ولبعضه شاهد، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٢٦) قال: حدثنا عبد الله بن إسحاق الجوهري،قال: حدثنا أبو عاصم،عن عبد الله بن المؤمل، عن ابن أبي مليكة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب وله شاهد. وبلفظ: «أتيت النبي -ﷺ- بابن الزبير، فحنكه بتمرة. وقال: هذا عبد الله، وأنت أم عبد الله» .\nأخرجه أحمد (٦/٩٣) قال: حدثنا عبد الله بن محمد،قال عبد الله: وسمعته أنا من عبد الله بن محمد، قال: حدثنا حفص، عن هشام بن عروة، عن عباد بن حمزة بن عبد الله بن الزبير، فذكره.","vol":"9","page":70},{"text":"<span data-type=\"title\" id=toc-1423>بلال بن رباح - ﵁</span>-\n٦٦٠٩ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ- لبلال صلاةَ الغداة: «حَدِّثْني بأرْجَى عمل عملتَه عندك في الإسلام منفعة، فإني سمعتُ الليلة خَشْفَ نعليك بين يديَّ في الجنة، قال بلال: ما عملتُ عملًا في الإسلام أرْجى عندي منفعة من أنِّي لا أتطهَّرُ طُهورًا تامًا في ساعة من ليل أو نهار إلا صليتُ بذلك الطُّهور ما كتب الله لي أن أصليَ» .\nوفي رواية «فإني سمعتُ دفَّ نعليك، والدَّفُ: التحريك» .\nأخرجه البخاري ومسلم (١) . ⦗٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دف) الدفيف: الدبيب، وهو السير اللَّيِّن.\n_________\n(١) رواه البخاري ٣ / ٢٨ في التهجد، باب فضل الطهور بالليل والنهار وفضل الصلاة بعد الوضوء بالليل، ومسلم رقم (٢٤٥٨) في فضائل الصحابة، باب من فضائل بلال ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في صلاة الليل الصلاة (٤٩٤) عن إسحاق بن نصر، عن أبي أسامة. ومسلم في الفضائل (٦٧: ١) عن عبيد بن يعيش وأبي كريب محمد بن العلاء.\nكلاهما عن أبي أسامة (٦٧: ١) عن محمد بن عبد الله بن نمير، عن أبيه. كلاهما - عن أبي حيان التيمي به، والنسائي في المناقب الكبرى (٢٧: ٢) عن محمد بن عبد الله المخزومي، عن أبي أسامة،\nعن أبي حيان، عن أبي زرعة، عنه. تحفة الأشراف (١٠/٤٥١) .","vol":"9","page":70},{"text":"٦٦١٠ - (خ) جابر بن عبد الله - ﵄ - قال: «كان عمرُ يقولُ: أبو بكر سيدنا، وأعتق سيِّدَنا - يعني بلالًا» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٧٨ في فضائل أصحاب النبي ﷺ، باب مناقب بلال بن رباح ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٣٣) قال: حدثنا أبو نعيم، قال: حدثنا عبد العزيز بن أبي سلمة، عن محمد بن المنكدر، قال: أخبرنا جابر بن عبد الله، فذكره.","vol":"9","page":71},{"text":"٦٦١١ - (خ) قيس بن عاصم: «أن بلالًا قال لأبي بكر: إن كنتَ إنما اشتريتَني لنفسك فأمسكني، وإن كنتَ إنما اشتريتَني لله فَدَعْني وعمل الله» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٧٨ في فضائل أصحاب النبي ﷺ، باب مناقب بلال بن رباح مولى أبي بكر ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٧٥٥) قال: حدثنا ابن نمير، عن محمد بن عبيد، قال: حدثنا إسماعيل، عن قيس، فذكره.","vol":"9","page":71},{"text":"<span data-type=\"title\" id=toc-1424>أُبَيُّ بن كعب - ﵁</span>-\n٦٦١٢ - (خ م ت) أنس بن مالك - ﵁ - قال: قال النبي - ﷺ- لأُبَيّ: «إن الله ﷿ أمرني أن أقرأَ عليك ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ قال: وسمَّاني؟ قال: نعم، فبكى» .\nوفي رواية مثله، ولم يسمّ سورة، وفيه قال: «الله سمَّاني لك؟ قال: الله سمَّاك لي؟ قال: فجعل أُبيّ يبكي» أخرجه البخاري ومسلم.\nوللبخاري أن النبيَّ - ﷺ- قال لأُبيِّ بن كعب: «إن الله أمرني أن ⦗٧٢⦘ أُقْرِئكَ القرآن، قال: الله سمَّاني لك؟ قال: نعم، قال: وقد ذُكِرْتُ عِنْدَ رَبِّ العالمين؟ قال: نعم، فَذَرَفَتْ عيناه» وأخرج الترمذي الأولى (١) .\n_________\n(١) رواه البخاري ٧ / ٩٦ في فضائل أصحاب النبي ﷺ، باب مناقب أُبي بن كعب، وفي تفسير سورة ﴿لم يكن﴾، ومسلم رقم (٧٩٩) في فضائل الصحابة، باب ومن فضائل أُبي ابن كعب، والترمذي رقم (٣٨٩٤) في المناقب، باب فضل أُبي بن كعب ﵁، قال الحافظ في \" الفتح \": ويؤخذ من هذا الحديث مشروعية التواضع في أخذ الإنسان العلم من أهله وإن كان دونه، وقال القرطبي: خص هذه السورة بالذكر، لما اشتلمت عليه من التوحيد والرسالة والإخلاص والصحف والكتب المنزلة على الأنبياء، وذكر الصلاة والزكاة، والمعاد وبيان أهل الجنة والنار مع وجازتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٣٠) قال: حدنثا محمد بن جعفر. وفي (٣/٢٧٣) قال: حدثنا محمد بن جعفر، وحجاج. والبخاري (٥/٤٥) و(٦/٢١٦) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. ومسلم (٢/١٩٥) و(٧/١٥٠) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وفي (٢/١٩٥) و(٧/١٥٠) قال: حدثنا يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث. والترمذي (٣٧٩٢) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي في فضائل الصحابة (١٣٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وفي الكبرى تحفة الأشراف (١٢٤٧) عن إبراهيم بن الحسن، عن حجاج.\nثلاثتهم - ابن جعفر، وحجاج، وخالد - قالوا: حدثنا شعبة.\n٢- وأخرجه أحمد (٣/١٣٧)، وعبد بن حميد (١١٩٣) والنسائي في فضائل القرآن (٢٤) قال: حدثنا إسحاق بن إبراهيم.\nثلاثتهم - أحمد، وعبد، وإسحاق - عن عبد الرزاق، قال: حدثنا معمر.\n٣- وأخرجه أحمد (٣/١٨٥) قال: حدثنا عبد الرحمن وبهز. وفي (٣/٢٨٤) قال: حدثنا عفان وبهز. والبخاري (٦/٢١٧) قال: حدثنا حسان بن حسان. ومسلم (٢/١٩٥) و(٧/١٥٠) قال: حدثنا هداب بن خالد.\nخمستهم - عبد الرحمن، وعفان، وبهز، وحسان، وهداب - عن همام بن يحيى.\n٤- وأخرجه أحمد (٣/٢١٨) قال: حدثنا روح. وفي (٣/٢٣٣) قال: حدثنا عبد الوهاب. والبخاري (٦/٢١٧) قال: حدثنا أحمد بن أبي داود أبو جعفر المنادي، قال: حدثنا روح.\nكلاهما - روح، وعبد الوهاب - قالا: حدثنا سعيد بن أبي عروبة.\nأربعتهم - شعبة، ومعمر، وهمام، وسعيد - عن قتادة، فذكره.","vol":"9","page":71},{"text":"٦٦١٣ - (ت) أبي بن كعب - ﵁ -: أن رسولَ الله - ﷺ- قال له: «إن الله أمرني أن أقرأ عليك القرآن» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٩٤) في المناقب، باب مناقب أُبي بن كعب ﵁، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٣١) قال: حدثنا محمد بن جعفر، وحجاج. والترمذي (٣٧٩٣) و(٣٨٩٨) قال: حدنثا محمود بن غيلان، قال: حدثنا أبو داود، وعبد الله بن أحمد (٥/١٣٢) قال: حدثني عبيد الله بن عمر القواريري قال: حدثنا مسلم بن قتيبة.\nأربعتهم - ابن جعفر، وحجاج، وأبو داود. ومسلم - عن شعبة، عن عاصم بن بهدلة، عن زر، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح، وقال في الموضع الآخر: هذا حديث حسن.\n* وهي قراءة ابن كثير وأبي عمرو.","vol":"9","page":72},{"text":"٦٦١٤ - (خ) عمر بن الخطاب - ﵁ - قال: «أقْرَؤُنا أُبيُّ، وأقضانا عليّ، وإنا لَنَدَعُ كثيرًا من لَحْنِ أُبَيّ، وذلك أن أُبيًّا يقول: لا أدَعُ شيئًا سمعته من رسولِ الله - ﷺ-، وقد قال الله تعالى: ﴿مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نَنْسَأْهَا (١)﴾ [البقرة: ١٠٦]» .\nوفي رواية «وأُبَيّ يقول: أخذتُه من في رسولِ الله - ﷺ-، فلا أتركه لشيء» أخرجه البخاري (٢) . ⦗٧٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لحن) اللحن: الطريقة واللغة، والمراد به روايته وقراءته.\n_________\n(١) وهي قراءة ابن كثير وأبي عمرو، وقراءة حفص عن عاصم ونافع: ننسها، بضم النون الأولى وسكون الثانية.\n(٢) ٩ / ٤٩ في فضائل القرآن، باب القراء من أصحاب النبي ﷺ، وفي تفسير سورة البقرة، باب قول الله تعالى: ﴿ما ننسخ من آية أو ننسأها نأت بخير منها أو مثلها﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/١١٣) قال: حدثنا وكيع. وفي (٥/١١٣) قال: حدثنا يحيى بن سعيد. والبخاري (٦/٢٣) قال: حدثنا عمرو بن علي، قال: حدثنا يحيى. وفي (٦/٢٣٠) قال: حدثنا صدقة بن الفضل، قال: أخبرنا يحيى والنسائي في الكبرى تحفة الأشراف (٧١) عن عمرو بن علي، عن يحيى.\nكلاهما - وكيع، ويحيى - عن سفيان.\n٢- وأخرجه أحمد (٥/١١٣) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر، عن الأعمش.\nكلاهما - سفيان، والأعمش - عن حبيب بن أبي ثابت، عن سعيد بن جبير، عن ابن عباس، عن عمر، فذكره.","vol":"9","page":72},{"text":"<span data-type=\"title\" id=toc-1425>أبو طلحة الأنصاري - ﵁</span>-\n٦٦١٥ - (خ م) أبو هريرة - ﵁ - قال: جاء رجل إلى رسولِ الله - ﷺ-، فقال: إني مَجْهُود، فأرسَل إلى بعض نسائه، فقالت: والذي بعثك بالحق، ما عندي إلا ماء، ثم أرسل إلى أخرى، فقالت: مثل ذلك، وقُلْن كُلُّهُنَّ مثل ذلك، فقال رسولُ الله - ﷺ-: «مَن يُضيفه يرحمه الله؟» فقام رجل من الأنصار يقال له: أبو طلحة، فقال: أنا يا رسول الله، فانطلق به إلى رَحْله، فقال لامرأته: هل عندكِ شيء؟ قالت: لا، إلا قوت صبياني، قال: فعَلّليهم بشيء ونَوِّمِيهم، فإذا دخل ضيفنا فأرِيه أنَّا نأكل، فإذا أهْوى بيده ليأكل فقومي إلى السِّراج كي تُصلحيه فأطْفئيه، ففعلتْ، فقعدوا فأكل الضّيف، وباتا طَاوِيَيْن، فلما أصْبح غدا إلى رسول الله - ﷺ-، فقال رسولُ الله - ﷺ-: «لقد عَجِبَ الله - أو ضَحِكَ الله - من فلان وفلانة» .\nوفي رواية مثله، ولم يُسَمِّ أبا طلحة، إنما قال: «مَنْ يُضيفُ هذا الليلةَ، ﵀؟ فقام رجل من الأنصار، فقال: أنا يا رسول الله ... وذكر نحوه» . ⦗٧٤⦘\nوفي آخره: فأنزل الله ﷿ ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ [الحشر: ٩] .\nوفي أخرى «فانطلق به إلى رَحْلِه، فقال لامرأته: أكْرِمي ضَيْفَ رسولِ الله - ﷺ-» .\nوفي أخرى «فقال: قد عَجِب الله من صنيعكما بضيفكما الليلة» .\nقال الحميديُّ: وألفاظ الرواة - فيما عدا ما ذكرناه - متقاربة. أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مجهود): رجل مجهود: مهزول جائع.\n(فعلِّليهم) تعليل الطفل: وعده وتسويفه وتمنيته، وشغله عما يراد صرفه عنه.\n(طاويين) طوى الصائم: إذا نام ولم يُفطر فهو طاوٍ.\n(خصاصة) الخَصاصة: الحاجة والفاقة.\n_________\n(١) رواه البخاري ٧ / ٤٣ في فضائل أصحاب النبي ﷺ، باب ﴿ويؤثرون على أنفسهم ولو كان بهم خصاصة﴾، وفي تفسير سورة الحشر، باب ﴿ويؤثرون على أنفسهم﴾، ومسلم رقم (٢٠٥٤) في الأشربة، باب إكرام الضيف وفضل إيثاره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"9","page":73},{"text":"المقداد بن عمرو - وهو ابن الأسود - ﵁\n٦٦١٦ - (م ت) المقداد بن عمرو - وهو ابن الأسود - ﵁ ⦗٧٥⦘ قال: أقبلتُ أنا وصاحبان لي، وقد ذهبت أسماعنا وأبصارُنا من الجَهْدِ، فجعلنا نَعْرِض أنفسنا على أصحاب رسولِ الله - ﷺ-، فليس أحد منهم يَقْبَلُنا فأتينا النبيَّ - ﷺ-، فانطلق بنا إلى أهله، فإذا ثلاثةُ أعْنُز، فقال النبي - ﷺ-: «احْتَلِبُوا هذا اللَّبَن بيننا، قال: فكنا نحتلب، فيشرب كل إنسان منا نصيبه، ونرفع لرسول الله - ﷺ- نصيبه، قال: فيجيء من الليل، فيُسلِّم تسليمًا لا يوقظ نائمًا ويُسْمِعُ اليقظانَ، قال: ثم يأتي إلى المسجد فيصلِّي، قال: ثم يأتي شرابَه فيشرب، فأتاني الشيطانُ ذاتَ ليلة وقد شربتُ نصيبي، فقال: محمد يأتي الأنصارَ فيُتْحفونه، ويُصيب عندهم، ما به حاجة إلى هذه الجَرْعة، فأتيتُها فشربتُها، فلما أن وَغَلَتْ في بطني، وعلمتُ أن ليس إليها سبيل، نَدَّمَني الشَّيْطان، فقال: ويحك: ما صنعتَ؟ أشرِبْتَ شرابَ محمد، فيجيء فلا يجده، فيدعو عليك فَتَهْلكُ، فتذهب دنياك وآخرتُك؟ وعليَّ شَمْلة إذا وضعتها على قَدَميَّ خرج رأسي، وإذا وضعتها على رأسي خرج قدماي، وجعل لا يجيئني النومُ، وأما صاحبايَ، فناما، ولم يصنعا ما صنعتُ، قال: فجاء النبيُّ - ﷺ-[فسلَّم] كما كان يُسلم، ثم أتى المسجدَ فصلَّى، ثم أتى شرابَه فكشف عنه، فلم يجد فيه شيئًا، فرفع رأسه إلى السماء، فقلتُ: الآن يدعو عليَّ فأهلك، فقال: اللهم أطْعِمْ مَن أطعمني، واسْقِ مَن سقاني، قال: فعمَدت إلى الشملة فشددتها عليَّ، وأخذت الشّفرة، وانطلقتُ إلى الأعْنُزِ، أيّتُها أسْمَنُ فأذبحها ⦗٧٦⦘ لرسول الله - ﷺ-، فإذا هي حَافِل، وإذا هُنَّ حُفَّل كلُّهن، فَعَمَدتُ إلى إناء لآل محمد - ﷺ-، ما كانوا يطمَعون أن يَحْتَلبُوا فيه، قال: فحلبت فيه، حتى عَلَتْه رغْوَة، فجئتُ إلى رسولِ الله - ﷺ-، فقال: أشربتُم شرابَكم الليلة؟ قلتُ: يا رسولَ الله، اشْربْ، فشربَ، ثم ناولني» زاد في رواية رزين: فقلت: يا رسول الله، اشربْ، فشربَ، ثم ناولني» ثم اتفقا «فلما عَرَفْتُ أن رسولَ الله - ﷺ- قد رَوِيَ وأصَبْتُ دعوته، ضحكت حتى أُلقيت إلى الأرض، فقال رسولُ الله - ﷺ-: «احدى سَوْآتِك يا مقدادُ»، فقلت: يا رسولَ الله، كان من أمري كذا وكذا، وفعلت كذا وكذا، فقال رسولُ الله - ﷺ-: «ما هذه إلا رحمة من الله، أفلا كنت آذنتني، فنوقظَ صاحبينا، فيُصيبان منها معنا؟ قال: فقلت: والذي بعثك بالحق، إذا أصَبْتَها وأصَبْتُها معك لا أُبالي مَنْ أخطأتُه من الناس» أخرجه مسلم.\nوأخرج منه الترمذي طرفًا من أوله إلى قوله: «ثم يأتي شرابه فيشربه» لم يزد عليه، وذلك لحاجته إليه في باب كيفية السلام (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجَهد) بالفتح: المشقة. ⦗٧٧⦘\n(فيتحفونه) التُحْفة: الهديَّة والبِرُّ، وتُسَكَّن حاؤها وتفتح، والسكون أكثر.\n(وَغلت) وغَلَ الرُجل يَغِل: إذا دخل في السّحر، فاستعار الوغول لدخول اللبن البطن.\n(شملة) الشَّمْلة: كل مِئزر من مآزر الأعراب.\n(حافل) ضرع حافل، أي: ممتلىء لبنًا، والجمع حُفَّل.\n_________\n(١) رواه مسلم رقم (٢٠٥٥) في الأشربة، باب إكرام الضيف وفضل إيثاره، والترمذي رقم (٢٧٢٠) في الاستئذان، باب كيف السلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢) قال: حدثنا يزيد، قال: أخبرنا حماد بن سلمة. وفي (٦/٣) قال: حدثنا هاشم بن القاسم، قال: حدثنا سليمان، يعني ابن المغيرة.\nوفي (٦/٤) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. والبخاري في الأدب المفرد (١٠٢٨) قال: حدثنا موسى بن إسماعيل، قال: حدثنا سليمان بن المغيرة. ومسلم (٦/١٢٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شبابة بن سوار، قال: حدثنا سليمان بن المغيرة. وفي (٦/١٢٩) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا النضر بن شميل، قال: حدثنا سليمان بن المغيرة. والترمذي (٢٧١٩) قال: حدثنا سويد، قال: أخبرنا عبد الله، قال: أخبرنا سليمان بن المغيرة. والنسائي في عمل اليوم والليلة (٣٢٣) قال: أخبرنا محمد بن حاتم، قال: أخبرنا حبان، قال: أخبرنا عبد الله، عن سليمان ابن المغيرة.\nكلاهما - حماد بن سلمة، وسليمان بن المغيرة - عن ثابت البناني، عن عبد الرحمن بن أبي ليلى، فذكره.\n* الروايات مطولة ومختصرة.","vol":"9","page":74},{"text":"<span data-type=\"title\" id=toc-1426>أبو قَتَادة الأنصاري - ﵁</span>-\n٦٦١٧ - (م د) أبو قتادة - ﵁ (١) -: أن النبيَّ - ﷺ- «كان في سَفَر له، فَعَطِشُوا، فانْطلق سَرَعَانُ الناس، فَلَزِمْتُ رسولَ الله - ﷺ- تلك الليلة، فقال: حَفِظَكَ الله بما حفظت به نَبِيَّه» . أخرجه أبو داود، وهو طرف من حديث طويل قد أخرجه مسلم وأبو داود أيضًا (٢)، وهو مذكور في «المعجزات» من «كتاب النبوة» من حرف النون. ⦗٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سرعان القوم): أولهم ومقدَّموهم.\n_________\n(١) في المطبوع: أبو هريرة، وهو خطأ.\n(٢) رواه مسلم رقم (٦٨١) في المساجد ومواضع الصلاة، باب قضاء الصلاة الفائتة، وأبو داود رقم (٥٢٢٨) في الأدب، باب في الرجل يقول للرجل: حفظك الله، وقد عزاه في المطبوع لأبي داود فقط، وهو قصور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"9","page":77},{"text":"<span data-type=\"title\" id=toc-1427>سَلْمان الفارسي - ﵁</span>-\n٦٦١٨ - (ت) أبو هريرة - ﵁ - قال: «تلا رسولُ الله - ﷺ- هذه الآية ﴿وَإنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَومًا غَيْرَكُمْ ثُمَّ لاَ يَكُونُوا أمْثَالَكُمْ﴾ [محمد: ٣٨] قالوا: ومن يُسْتَبْدَلُ بنا؟ قال: فضرب رسولُ الله - ﷺ- على مَنْكِب سَلمانَ، ثم قال: هذا وقومه» .\nوفي رواية قال: «قال ناس من أصحاب رسول الله - ﷺ- مَن هؤلاء الذين ذكر الله: إنْ تولَّينا اسْتُبْدلوا بنا، ثم لا يكونوا أمثالنا؟ قال: وكان سلمان بجنب رسول الله - ﷺ-، قال: فضرب رسولُ الله - ﷺ- على فَخِذِ سلمان، وقال: هذا وأصحابه، والذي نفسي بيده، لو كان الإيمانُ مَنُوطًا بالثُّرَيَّا لَتَنَاوَلَه رجال من فارس» (١) أخرجه الترمذي (٢) . ⦗٧٩⦘\nوقد أخرج البخاري ومسلم نحو هذا إلا أنه في ذكر غير هذه الآية، وسيجيء في ذكر فضل العَجَم.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (منوطًا) المنوط: المعَلَّق بالشيء.\n_________\n(١) الذي في \" الصحيحين \" أن ذلك كان عند نزول آية الجمعة ﴿وآخرين منهم لما يلحقوا بهم﴾، قال الحافظ في \" الفتح \" ٨/٤٩٣: وفي بعض طرق الحديث عند أبي نعيم عن أبي هريرة أن ذلك كان عند نزول قوله تعالى: ﴿وإن تتولوا يستبدل قومًا غيركم﴾، قال: ويحتمل أن ذلك صدر عند نزول كل من الآيتين.\n(٢) رقم (٣٢٥٦) و(٣٢٥٧) في التفسير، باب ومن سورة محمد، من حديث عبد الله بن جعفر عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة، وعبد الله بن جعفر ضعيف، ورواه ابن أبي ⦗٧٩⦘ حاتم والطبري من حديث مسلم بن خالد الزنجي عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة، ومسلم بن خالد الزنجي، صدوق كثير الأوهام: وقال الحافظ ابن جحر في \" تخريج الكشاف \": رواه الترمذي وابن حبان والحاكم والطبري وابن أبي حاتم وغيرهم من طريق العلاء بن عبد الرحمن عن أبيه عن أبي هريرة، وله طرق عنه وعن غيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٢٦٠) قال: حدثنا عبد بن حميد. قال: حدثنا عبد الرزاق. قال: أخبرنا شيخ من أهل المدينة، عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث غريب في إسناده مقال.\nوالرواية الثانية:.\nأخرجها (٣٢٦١) قال: حدثنا علي بن حجر، قال: أنبأنا إسماعيل بن جعفر. (ح) وحدثنا بشر بن معاذ.\nكلاهما - إسماعيل، وبشر - عن عبد الله بن جعفر بن نجيح، عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"9","page":78},{"text":"٦٦١٩ - (خ) أبو عثمان النهدي - ﵁ - قال: سمعت سلمان يقول: «أنا على رامَهُرمُز» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢١٦ في فضائل أصحاب النبي ﷺ، باب إسلام سلمان الفارسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٩٤٧) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان، عن عوف، عن أبي عثمان، فذكره.","vol":"9","page":79},{"text":"٦٦٢٠ - (خ) أبو عثمان النهدي - ﵁ - قال: عن سلمان الفارسي «أنه تَدَاوَلَه بضْعةَ عشر، من ربٍّ إلى رب» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢١٦ في فضائل أصحاب النبي ﷺ، باب إسلام سلمان الفارسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٩٤٦) قال: حدثنا الحسن بن عمر بن شقيق، قال: حدثنا معتمر قال أبي (ح) . وحدثنا أبو عثمان فذكره.","vol":"9","page":79},{"text":"<span data-type=\"title\" id=toc-1428>أبو موسى الأشعري - ﵁</span>-\n٦٦٢١ - (خ م ت) أبو موسى الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: «لو رأيتني البارحة، وأنا أسمعُ لقراءتك؟ لقد أُعْطِيتَ مِزْمارًا من مزامير آل داود» (١) . ⦗٨٠⦘\nقال الحميديُّ: زاد البرقاني «قلتُ: والله يا رسولَ الله، لو علمتُ أنك تسمع قراءتي لَحَبَّرْتُه لك تحبيرًا» قال: وحكي أن مسلمًا أخرجه.\nولم أجد هذه الزيادة عندنا من كتاب مسلم (٢)، وليس عند البخاري والترمذي قوله: «لو رأيتُني وأنا أسمع قراءتك البارحة» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مزمارًا) المزمار: واحد المزامير، وهو من ألات الغناء، وقد ضرب رسول الله - ﷺ- المزمار مثلًا لحسن صوت داود - ﵇- وحلاوة نغمته، كأن في حلقه مزامير يزمر بها، والآل في قوله: «آل داود» مقحمة، ومعناه: الشخص.\n(لحبَّرته) التحبير: التحسين.\n_________\n(١) رواه البخاري ٩ / ٨١ في فضائل القرآن، باب حسن الصوت بالقراءة للقرآن، ومسلم رقم (٧٩٣) في صلاة المسافرين، باب استحباب تحسين الصوت بالقرآن، والترمذي رقم (٣٨٥٤) في المناقب، باب مناقب أبي موسى الأشعري ﵁.\n(٢) هذه الزيادة ذكرها الهيثمي في: \" مجمع الزوائد \" ٧ / ١٧١ ونسبها لأبي يعلى عن أبي موسى أن النبي ﷺ هو وعائشة مرا بأبي موسى وهو يقرأ في بيته، فقاما يسمعان لقراءته، ثم إنهما مضيا، فلما أصبح لقي أبا موسى رسول الله ﷺ فقال: يا أبا موسى مررت بك البارحة ومعي عائشة وأنت تقرأ في بيتك، فقمنا واستمعنا، فقال له أبو موسى: أما إني يا رسول الله لو علمت لحبرته لك تحبيرًا، قال الهيثمي: وفيه خالد بن نافع الأشعري، وهو ضعيف، قال الحافظ في \" الفتح \": بعد أن ذكر هذه الرواية: ولابن سعد من حديث أنس بإسناد على شرط مسلم أن أبا موسى قام ليلة يصلي فسمع أزواج النبي ﷺ صوته وكان حلو الصوت فقمن يستمعن، فلما أصبح قيل له، فقال: لو علمت لحبرته لهن تحبيرًا، وللروياني من طريق مالك بن مغول عن عبد الله بن بريدة عن أبيه وقال فيه: لو علمت أن رسول الله ﷺ يستمع قراءتي لحبرتها تحبيرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٢٤١) وفي خلق أفعال العباد صفحة (٣٣) قال: حدثنا محمد بن خلف أبو بكر. قال: حدنثا أبو يحيى الحماني. قال: حدثنا بريد بن عبد الله بن أبي بردة. ومسلم (٢/١٩٣) قال: حدثنا داود بن رشيد. قال: حدثنا يحيى بن سعيد. قال: حدثنا طلحة. والترمذي (٣٨٥٥) قال: حدثنا موسى بن عبد الرحمن الكندي قال: حدثنا أبو يحيى الحماني، عن بريد بن عبد الله ابن أبي بردة.\nكلاهما - بريد، وطلحة بن يحيى بن طلحة بن عبيد الله- عن أبي بردة، فذكره.","vol":"9","page":79},{"text":"٦٦٢٢ - (م) بريدة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن عبد الله بن قيس الأشعري أُعْطِيَ مزمارًا من مزامير آل داود» . أخرجه مسلم (١) .\n_________\n(١) رقم (٧٩٣) في صلاة المسافرين، باب استحباب تحسين الصوت بالقرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٤٩) قال: حدثنا عثمان بن عمر. وفي (٥/٣٥١) قال: حدثنا ابن نمير. وفي (٥/٣٥٩) قال: حدثنا زيد بن الحباب. والدارمي (٣٥٠١) قال: حدثنا عثمان بن عمر. ومسلم (٢/١٩٢) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا عبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي. والنسائي في الكبرى تحفة الأشراف (١٩٩٩) عن طليق بن محمد بن السكن، عن أبي معاوية.\nأربعتهم - عثمان، وابن نمير، وزيد، وأبو معاوية - عن مالك بن مغول.\n٢- وأخرجه البخاري في الأدب المفرد (٨٠٥، ١٠٨٧) قال: حدثنا علي بن الحسن، قال: أخبرنا الحسين.\nكلاهما - مالك، والحسين - عن عبد الله بن بريدة، فذكره.","vol":"9","page":81},{"text":"٦٦٢٣ - (س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «سمع قراءةَ أبي موسى، فقال: لقد أُوتِيَ [هذا] من مزامير آل داود» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٨٠ في افتتاح الصلاة، باب تزيين القرآن بالصوت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٣٥٤) قال: حدثنا حسن. قال: حدثنا حماد بن سلمة، عن محمد بن عمرو. وفي (٢/٣٦٩) قال: حدثنا روح. قال: حدثنا محمد بن أبي حفصة. قال: حدثنا الزهري. وفي (٢/٤٥٠) قال: حدثنا يزيد. قال: أخبرنا محمد. والدارمي (٣٥٠٢) قال: أخبرنا يزيد ابن هارون، عن محمد بن عمرو. وابن ماجة (١٣٤١) قال: حدثنا محمد بن يحيى. قال: حدثنا يزيد ابن هارون. قال: أخبرنا محمد بن عمرو. والنسائي (٢/١٨٠) وفي الكبرى (١٠٠١) قال: أخبرنا سليمان بن داود، عن ابن وهب. قال: أخبرني عمرو بن الحارث، أن ابن شهاب أخبره.\nكلاهما - محمد بن عمرو، وابن شهاب الزهري- عن أبي سلمة، فذكره.\n* أخرجه الدارمي (٣٤٩٥) قال: حدثنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني يونس، عن ابن شهاب. قال: أخبرني أبو سلمة بن عبد الرحمن، أن رسول الله -ﷺ- كان يقول لأبي موسى، وكان حسن الصوت بالقرآن: لقد أوتي هذا مزمارا من مزامير آل داود. مرسل.","vol":"9","page":81},{"text":"<span data-type=\"title\" id=toc-1429>عبد الله بن سَلام - ﵁</span>-\n٦٦٢٤ - (خ م) سعد بن أبي وقاص - ﵁ - قال: ما سمعتُ رسولَ الله يقول لحيّ يمشي على الأرض: إنه من أهل الجنة إلا لعبد الله بن سلام، قال: وفيه نزلت: ﴿وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَى مِثْلِهِ ...﴾ الآية [الأحقاف: ١٠] قال الراوي: لا أدري، قال مالكٌ: الآية، أو في الحديث؟ أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٩٧ في فضائل أصحاب النبي ﷺ، باب مناقب عبد الله بن سلام ﵁، ومسلم رقم (٢٤٨٣) في فضائل الصحابة، باب من فضائل عبد الله بن سلام ﵁، وانظر شرح الحديث في \" الفتح \" ٧ / ٩٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٦٩) (١٤٥٣) (١/١٧٧) (١٥٣٣) قال: حدثنا إسحاق بن عيسى. والبخاري (٥/٤٦) قال: حدثنا عبد الله بن يوسف. ومسلم (٧/١٦٠) قال: حدثني زهير بن حرب، قال: حدثنا إسحاق بن عيسى. والنسائي في فضائل الصحابة (١٤٨) قال: أخبرنا عمرو بن منصور، قال: حدثنا أبو مسهر.\nثلاثتهم - إسحاق، وعبد الله بن يوسف، وأبو مسهر - عن مالك بن أنس، عن سالم أبي النضر مولى عمر بن عبيد الله، عن عامر بن سعد، فذكره.","vol":"9","page":81},{"text":"٦٦٢٥ - (خ م) قيس بن عُباد - ﵁ - قال: «كنتُ ⦗٨٢⦘ جالسًا في مسجد المدينة، في ناس فيهم بعضُ أصحاب رسولِ الله - ﷺ-، فجاء رجُل في وجهه أثَر من خشوع، فقال بعض القوم: هذا رجل من أهل الجنة، هذا رجل من أهل الجنة، فصلَّى ركعتين تجوَّز فيهما، ثم خرج، فاتَّبَعتُه، فدخل منزله ودخلت فتحدَّثْنا، فلما اسْتَأنَسَ قلتُ [له]: إنَّك لما دخلتَ قبلُ قال رجل كذا وكذا، قال: سبحان الله! ما ينبغي لأحد أن يقولَ ما لا يعلم، وسأحدِّثك ما ذاك؟ رأيتُ رُؤيا على عهدِ رسولِ الله - ﷺ-، فَقَصَصْتُها عليه: رأيتُني في رَوْضَة - ذَكَرَ سَعَتَها وعُشْبَها وخُضْرَتَها - ووسْطَ الروضة عمود من حديد، أسفلُه في الأرض، وأعْلاه في السماء، في أعلاه عُروة، فقيل لي: ارْقَهْ، فقلت: لا أستطيع، فجاءني مِنْصَف - قال ابنُ عَون، والمنصِفُ: الخادمُ - فقال بثيابي من خلفي - وصَفَ أنَّه رفعه من خلفه بيده - فرقِيتُ حتى كنتُ في أعلى العمود، فأخذتُ بالعُرْوَةِ، فقيل لي: اسْتَمْسِكْ، فلقد اسْتَيْقَظْتُ، وإنها لفي يدي، فَقَصَصْتُها على النبيِّ - ﷺ-، فقال: تلك الروضة: الإسلامُ، وذلك العَمُودُ، عمودُ الإسلام، وتلك العروة، عروةُ الوُثْقى، وأنت على الإسلام حتى تموتَ، والرجل: عبدُ الله بن سلام» .\nوفي رواية قُرَّة بن خالد قال: «كنتُ في حَلْقة فيها سَعدُ بنُ مالك وابنُ عمر، فمرَّ عبدُ الله بن سلام، فقالوا: هذا رجُل من أهل الجنة ... ⦗٨٣⦘ فذكر نحوه، وفيه: والمنصِف: الوصيف» أخرجه البخاري ومسلم.\nولمسلم أيضًا من رواية خَرَشَة بن الحُرّ قال: «كنتُ جالسًا في حلقة في مسجد المدينة، قال: وفيها شيخ حَسَنُ الهيئة، وهو عبدُ الله بن سلام، قال: فجعل يحدِّثهم حديثًا حَسَنًا، قال: فلما قدم قال القومُ: مَن سرَّه أن ينظرَ إلى رجل من أهل الجنة فلينظر إلى هذا، قال: قلتُ: والله لأتْبَعَنَّهُ، فَلأعْلَمَنَّ مكان بيته، قال: فَتَبِعْتُه، فانطلق، حتى كاد أن يخرج من المدينة، ثم دخل منزله، قال: فاستأذنت عليه، قال: فأذن لي، فقال: ما حاجتُك يا ابنَ أخي؟ قال: فقلت له: سمعت القوم يقولون لك - لما قمت- مَن سره أن ينظر إلى رجل من أهل الجنة فلينظر إلى هذا، فأعْجَبني أن أكونَ معك، قال: الله أعلم بأهل الجنة، وسأحدِّثك مِمَّ قالوا ذاك؟ إني بينا أنا نائم إذْ أتاني رجل فقال لي: قم، فأخذ بيدي، فانطلقت معه، قال: فإذا أنا بجوَاد على شمالي، قال: فأخذتُ لآخذَ فيها، فقال لي: لا تأخذُ فيها، فإنها طُرُق أصحاب الشمال، وإذا جَوَادُّ منهج على يميني، فقال لي: خذ هاهنا، قال: فأتى بي جَبَلًا، فقال لي: اصعد، قال: فجعلتُ إذا أردتُ أن أصعَد خَرَرْتُ [على اسْتِي] قال: حتى فعلتُ ذلك مرارًا، قال: ثم انطلق بي حتى أتى بي عمودًا، رأسُه في السماء وأسفُله في الأرض، في أعلاه حَلْقة، فقال لي: اصعد فوق هذا، قال: قلتُ: كيف أصعَدُ هذا، ورأسُه في السماء؟ [قال]: فأخذ بيدي، فَزَجَل ⦗٨٤⦘ بي، قال: فإذا أنا مُتعلِّق بالحلْقة، قال: ثم ضرب العمودَ فخرَّ، قال: وبقِيتُ متعلِّقًا بالحلقة، حتى أصبحتُ، قال: فأتيتُ النبيَّ - ﷺ- فقصصتُها عليه، فقال: أمَّا الطُّرُق التي رأيتَ عن يسارك: فهي طرق أصحاب الشمال، وأمَّا الطرق التي رأيتَ عن يمينك: فهي طرق أصحاب اليمين، وأما الجبلُ، فهو منزل الشهداء، ولن تنالَهُ، وأما العمودُ: فهو عمودُ الإسلام، وأما العروة: فهي عُروة الإسلام، ولن تزال مُتَمَسِّكًا بها حتى تموت» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تجوَّز) في صلاته: إذا اختصرها وقصرها.\n(مِنصف) المِنصف بكسر الميم: الخادم.\n(بجوادّ) الجوادّ جمع جادَّة، وهي الطريق.\n(المنهج): الطريق الواضح المطروق.\n(خررت) خَرّ يخرّ: إذا وقع من فوق إلى أسفل.\n(فزجل) زجَلْتُه وزجلت به: إذا دفعته ورميته.\n_________\n(١) رواه البخاري ٧ / ٩٨ في فضائل أصحاب النبي ﷺ، باب مناقب عبد الله بن سلام، وفي التعبير، باب الخضر في المنام والروضة الخضراء، وباب التعلق بالعروة والحلقة، ومسلم رقم (٢٤٨٤) في فضائل الصحابة، باب من فضائل عبد الله بن سلام ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٤٥٢) قال: حدثنا إسحاق بن يوسف. والبخاري (٥/٤٦) و(٩/٤٧) قال: حدثني عبد الله بن محمد، قال: حدثنا أزهر السمان. وفي (٥/٤٧) قال: وقال لي خليفة: حدثنا معاذ. وفي (٩/٤٧) قال: وحدثني خليفة، قال: حدثنا معاذ. ومسلم (٧/١٦٠) قال: حدثنا محمد بن المثنى العنزي، قال: حدثنا معاذ بن معاذ.\nثلاثتهم - إسحاق، وأزهر، ومعاذ- عن عبد الله بن عون.\n٢- وأخرجه البخاري (٩/٤٦) قال: حدثنا عبد الله بن محمد الجعفي. ومسلم (٧/١٦١) قال: حدثنا محمد بن عمرو بن عباد بن جبلة بن أبي رواد.\nكلاهما - الجعفي، ومحمد بن عمرو - قالا: حدثنا حرمي بن عمارة، قال: حدثنا قرة بن خالد.\nكلاهما - ابن عون، وقرة - عن محمد بن سيرين، عن قيس بن عباد، فذكره.","vol":"9","page":81},{"text":"٦٦٢٦ - (خ) أبو بردة - ﵀ - قال: «قَدِمْتُ المدينة، ⦗٨٥⦘ فَلَقِيتُ عبدَ الله ابنَ سلام، فقال: ألا تجيء فأُطعمَك سَويقًا وتمرًا، وتدخل في بيت؟ وفي رواية: انطلق إلى المنزل، فأسقيكَ في قَدَح شَرِبَ فيه رسولُ الله - ﷺ-، وتصلِّي في مسجد صلَّى فيه النبيُّ - ﷺ- فانطلقتُ معه، فسقاني سويقًا، وأطعمني تمرًا، وصلَّيتُ في مسجده» .\nوفي حديث شعبة «ثم قال لي: إنك بأرضٍ (١)، الربا فيها فاشٍ، فإذا كان لك على رجل حقٌّ فأهْدى إليك حِمْلَ تِبْنٍ أو حِمْلَ شعيرٍ، أو حمل قَتٍّ، فلا تأخذْه، فإنه ربا (٢)» أخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاشٍ) الفاشي: الظاهر، فشا الشيء يفشو: إذا ظهر.\n(قت) القتّ: الفِصْفِصة وهي التي تسميها الناس: الرطبة من عَلَف الدواب.\n_________\n(١) يعني أرض العراق.\n(٢) قال الحافظ في \" الفتح \": يحتمل أن يكون ذلك رأي عبد الله بن سلام، وإلا فالفقهاء على أنه إنما يكون ربا إذا شرطه نعم الورع تركه.\n(٣) ٧ / ٩٨ و٩٩ في فضائل أصحاب النبي ﷺ، باب مناقب عبد الله بن سلام، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في فضل عبد الله بن سلام المناقب (٧٩: ٣) عن سليمان بن حرب، عن شعبة، عن سعد بن أبي بردة، عن أبيه.\nوفي الاعتصام (١٧: ٢٠) عن أبي كريب، عن أبي أسامة، عن يزيد بن عبد الله بن أبي بردة، عن جده أبي بردة، فذكره. تحفة الأشراف (٤/٣٥٦-٣٥٧) .","vol":"9","page":84},{"text":"<span data-type=\"title\" id=toc-1430>جرير بن عبد الله البجلي - ﵁</span>-\n٦٦٢٧ - (خ م ت) جرير بن عبد الله - ﵁ - قال: ⦗٨٦⦘ «ما حَجَبني رسولُ الله - ﷺ- منذُ أسملتُ (١)، ولا رآني إلا تَبَسَّم في وجهي» .\nوفي رواية «ولقد شكوتُ إليه: أني لا أثْبُتُ على الخيل، فضرب بيده في صَدْري، وقال: اللهم ثَبِّتْهُ، واجعله هاديًا مهديًّا» .\nأخرجه البخاري ومسلم، وأخرج الترمذي الأولى (٢) .\n_________\n(١) أي: ما منعني من الدخول إليه إذا كان في بيته فاستأذنت عليه.\n(٢) رواه البخاري ٧ / ٩٩ في فضائل أصحاب النبي ﷺ، باب ذكر جرير بن عبد الله ﵁، ومسلم رقم (٢٤٧٥) في فضائل الصحابة، باب من فضائل جرير بن عبد الله ﵁، والترمذي رقم (٣٨٢٢)، في المناقب، باب مناقب جرير بن عبد الله البجلي ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٨٠٠) قال: حدثنا سفيان. وأحمد (٤/٣٥٨ و٣٥٩) قال: حدثنا محمد بن عبيد. وفي (٤/٣٦٢) قال: حدثنا أبو أسامة. وفي (٤/٣٦٥) قال: حدثنا يحيى. والبخاري (٤/٧٩) (٨/٢٩) قال: حدثني محمد بن عبد الله بن نمير، قال: حدثنا ابن إدريس. وفي الأدب المفرد (٢٥٠) قال: حدثني علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٧/١٥٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، وأبو أسامة. (ح) وحدثنا ابن نمير، قال: حدثنا عبد الله بن إدريس. وابن ماجة (١٥٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا عبد الله بن إدريس. والترمذي (٣٨٢١) . وفي الشمائل (٢٣١) قال: حدثنا أحمد بن منيع، قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. والنسائي في فضائل الصحابة (١٩٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان.\nسبعتهم - سفيان، وابن عبيد، وأبو أسامة، ويحيى، وابن إدريس، ووكيع، وزائدة - عن إسماعيل ابن أبي خالد.\n٢- وأخرجه أحمد (٤/٣٥٩) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. والبخاري (٥/٤٩) قال: حدثنا إسحاق الواسطي، قال: حدثنا خالد. ومسلم (٧/١٥٧) قال: حدثنا يحيى بن يحيى، قال: أخبرنا خالد بن عبد الله. (ح) وحدثني عبد الحميد بن بيان، قال: حدثنا خالد. والترمذي (٣٨٢٠) .\nوفي الشمائل (٢٣٠) قال: حدثنا أحمد بن منيع، قال: حدثنا معاوية بن عمرو الأزدي، قال: حدثنا زائدة. كلاهما - زائدة، وخالد- عن بيان.\nكلاهما - إسماعيل، وبيان - عن قيس، فذكره.\nزاد عبد الله بن إدريس: ولقد شكوت إليه أني لا أثبت على الخيل فضرب بيده في صدري وقال: اللهم ثبته واجعله مهديا.\nلفظ رواية سفيان: «ما رآني رسول الله -ﷺ- منذ أسلمت إلا تبسم في وجهي. وقال رسول الله -ﷺ-: يدخل من هذا الباب رجل من خير ذي يمن على وجهه مسحة ملك، فدخل جرير.» .","vol":"9","page":85},{"text":"<span data-type=\"title\" id=toc-1431>جابر بن عبد الله الأنصاري وأبوه ﵄</span>\n٦٦٢٨ - (ت) جابر بن عبد الله - ﵄ - قال: «لقد اسَتَغْفَرَ لي رسولُ الله - ﷺ- ليلةَ البعير (١) خمسًا وعشرين مرة» .\nأخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليلة البعير): وهي التي اشترى فيها رسول الله - ﷺ- من جابر بن عبد الله جمله وهم في السفر، وحديث الجمل مشهور.\n_________\n(١) حديث جابر في ليلة البعير أخرجه الشيخان مطولًا، والترمذي مختصرًا، أنه كان مع النبي ﷺ في سفر، فباع بعيره من النبي ﷺ واشترط ظهره إلى المدينة يقول جابر: ليلة بعت من النبي ﷺ البعير استغفر لي خمسًا وعشرين مرة.\n(٢) رقم (٣٨٥١) في المناقب، باب مناقب جابر بن عبد الله ﵄، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\nأخرجه الترمذي (٣٨٥٢) قال: حدثنا ابن أبي عمر، قال: حدثنا بشر بن السري. والنسائي في فضائل الصحابة (١٤٤) قال: أخبرنا سليمان بن سلم، قال: أخبرنا النضر.\nكلاهما - ابن السري، والنضر - عن حماد بن سلمة، عن أبي الزبير، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"9","page":86},{"text":"٦٦٢٩ - (ت) جابر - ﵁ - قال: «جاءني رسولُ الله - ﷺ-، ليس براكب بَغْل، ولا بِرْذَون» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٥٠) في المناقب، باب مناقب جابر بن عبد الله ﵄، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي (٣٨٥١) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن محمد بن المنكدر، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":87},{"text":"٦٦٣٠ - (ت) جابر بن عبد الله - ﵄ - قال: «لَقِيني رسولُ الله - ﷺ- وأنا مُهْتَمّ، فقال: ما لي أراك منكسرًا؟ قلتُ: اسْتُشْهِدَ أبي يومَ أُحُد، وترك عيالًا ودَيْنًا، فقال: ألا أُبَشِّرُكَ بما لقي الله به أباك؟ قلتُ: بلى، قال: ما كلَّم الله أحدًا قطُّ إلا من وراء حجاب، وإنه أحْيىَ أباك، فكلَّمه كِفاحًا، فقال: يا عبدي، تمنَّ عليَّ أُعْطِكَ، قال: يا ربِّ، تحييني فأُقتل ثانية، قال سبحانه: قد سبق مني أنَّهم إليها لا يرجعون، فنزلت ﴿وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا في سَبِيلِ اللهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ﴾ [آل عمران: ١٦٩]» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كِفاحًا): يقال: كلَّمته كفاحًا، أي: مواجهة ليس بيننا حجاب.\n_________\n(١) رقم (٣٠١٣) في التفسير، باب ومن سورة آل عمران، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه ابن ماجة (١٩٠) قال: حدثنا إبراهيم بن المنذر الحزامي، ويحيى بن حبيب ابن عربي. وفي (٢٨٠٠) قال: حدثنا إبراهيم بن المنذر الحزامي، والترمذي (٣٠١٠) قال: حدثنا يحيى ابن حبيب بن عربي.\nكلاهما - إبراهيم، وابن عربي - قالا: حدثنا موسى بن إبراهيم بن كثير الأنصاري الحزامي، قال: سمعت طلحة بن خراش، فذكره.\nوقال الترمذي: هذا حديث حسن غريب من هذا الوجه.\nوقد روى عبد الله بن محمد بن عقيل، عن جابر شيئا من هذا، ولا نعرفه إلا من حديث موسى بن إبراهيم، ورواه علي بن عبد الله بن المديني، وغير واحد من كبار أهل الحديث، هكذا عن موسى بن إبراهيم.","vol":"9","page":87},{"text":"٦٦٣١ - (خ) جابر بن عبد الله - ﵄ - قال: «شَهِدَ [بي]⦗٨٨⦘ خالاي العَقَبَةَ» قال ابنُ عُيينة: أحدهما: البراء بن معرور (١) .\nوفي رواية قال: «[أنا و] أبي وخالاي من أصحاب العقبة» . أخرجه البخاري (٢) .\n_________\n(١) البراء بن معرور، من أقارب أم جابر، وأقارب الأم يسمون أخوالًا مجازًا.\n(٢) ٧ / ١٧٣ في فضائل أصحاب النبي ﷺ، باب وفود الأنصار إلى النبي ﷺ بمكة وبيعة العقبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٧٠) قال: حدثني إبراهيم بن موسى، قال: أخبرنا هشام، أن ابن جريج أخبرهم، قال: قال عطاء، فذكره.","vol":"9","page":87},{"text":"٦٦٣٢ - (م) جابر بن عبد الله - ﵄ - قال: «غَزَوْتُ مع رسولِ الله - ﷺ- تِسعَ عَشْرةَ غزوة، لم أشْهدْ بدرًا، ولا أحُدًا، منعني أبي، فلما قُتل عبد الله يوم أحد لم أتخلف عن رسولِ الله - ﷺ-» أخرجه مسلم (١) .\n_________\n(١) رقم (١٨١٣) في الجهاد، باب عدد غزوات النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢٩) قال: حدثنا روح. وعبد بن حميد (١٠٦٥) قال: حدثني سعيد بن سلام. ومسلم (٥/١٩٩) قال: حدثنا زهير بن حرب، قال: حدثنا روح بن عبادة.\nكلاهما - روح، وسعيد بن سلام - قالا: حدثنا زكريا بن إسحاق، قال: أخبرنا أبو الزبير، فذكره.","vol":"9","page":88},{"text":"<span data-type=\"title\" id=toc-1432>أنس بن مالك - ﵁</span>-\n٦٦٣٣ - (خ م ت) أنس بن مالك - ﵁ - قال: «قالتْ أمُّ سُلَيم: يا رسولَ الله، خادمُك أنس، ادْعُ الله له، فقال: اللهم أكْثر مالَه وولدَه، وبَارِكْ له فيما أعْطَيْتَه» .\nوفي رواية عنه، عن أمِّ سُلَيم - جعله من مسندها - قالت: «يا رسولَ الله خادُمك أنس، ادعُ الله له، فقال: اللهم أكثر مالَه وولده، وبارِكْ له فيما أعطيتَه» أخرجه البخاري ومسلم. ⦗٨٩⦘\nوللبخاري قال: «دخل النبيُّ - ﷺ- على أُمِّ سُلَيم، فَأتَتْهُ بِتَمْر وسَمْن، فقال: أعِيدُوا سَمْنَكم في سِقَائِه، وتَمْرَكم في وِعَائه، [فإني صائم]، ثم قام إلى ناحية من البيت، فصلَّى غير المكتوبة، فدعا لأمِّ سُلَيم، وأهل بيتها، فقالت أمُّ سُلَيم: يا رسولَ الله، إن لي خُويصَة، قال: ما هي؟ قالت: خادمُك أنس، قال: فما ترك [لي] خيرَ دُنيا ولا آخرة إلا دعا لي به: اللهم ارْزُقْه مالًا وولدًا، وبارك له، فإني لمن أكثر الأنصار مالًا، وحدَّثتني ابنتي أُمَيْنَةُ: أنه دُفِنَ لصُلْبي إلى مَقْدَم الحجاج البَصْرَةَ: بضع وعشرون ومائة» .\nولمسلم: أنَّ أمَّ سُلَيم قالت: يا رسول الله، خادمُك أنس: ادْعُ الله له ... وذكر نحو الأولى.\nوله في أخرى قال: «دخل النبيُّ - ﷺ- علينا، وما هو إلا أنا، وأمِّي وأمُّ حرام، خالتي، فقال لنا أهل البيت: قوموا لأصليَ لكم، في غير وقت صلاة، فصلى بنا - فقال رجل لثابت: أين جعلَ أنَسًا منه؟ قال: جعله عن يمينه - ثم دعا لنا أهلَ البيت بكل خير من خير الدنيا والآخرة، فقالت أمي: يا رسولَ الله، خويدِمُكَ، ادعُ الله له، فدعا لي بكل خير، وكان في آخر ما دعا لي، أن قال: اللهم أكثر ماله وولده، وبارك له فيه» .\nوله في أخرى قال: «جاءت بي - أمُّ سليم - إلى رسولِ الله - ﷺ- قد أزَّرَتني بنصف خمارها، ورَدَّتني بنصفه، فقالت: يا رسولَ الله، هذا ⦗٩٠⦘ أُنيس ابني، أتيتُك به يخدُمُك، فادعُ الله له، فقال: اللهم أكثر ماله وولده، قال: فوالله إنَّ مالي لكثير، وإن ولدي وولد ولدي ليتعادُّون على نحو المائة اليوم» .\nوله في أخرى قال: «مَرَّ رسولُ الله - ﷺ-، فسمعت أُمِّي أُمُّ سُلَيم صوتَه، فقالت: بأبي وأمِّي يا رسولَ الله، أُنَيس، فدعا لي رسولُ الله - ﷺ- ثلاث دعوات، قد رأيتُ منها اثنتين في الدنيا، وأنا أرجو الثالثة في الآخرة» وأخرج الترمذي الرواية الأولى (١) والرواية الآخرة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خويصة) تصغير خاصة: وهي ما يخص به الإنسان.\n_________\n(١) في المطبوع: أخرجه البخاري ومسلم ولم يعلم علامة الترمذي.\n(٢) رواه البخاري ١١ / ١١٧ في الدعوات، باب قول الله تعالى: ﴿وصل عليهم﴾، وباب دعوة النبي ﷺ لخادمه بطول العمر وبكثرة ماله، وباب الدعاء بكثرة المال مع البركة، وباب الدعاء بكثرة الولد مع البركة، وفي الصوم، باب من زار قومًا فلم يفطر عندهم، ومسلم رقم (٦٦٠) في المساجد، باب جواز الجماعة في النافلة، ورقم (٢٤٨٠) و(٢٤٨١) في فضائل الصحابة، باب من فضائل أنس بن مالك ﵁، والترمذي رقم (٣٨٢٧) و(٣٨٢٨) في المناقب، باب مناقب أنس بن مالك ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٣٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحجاج. قال: حدثني شعبة. قال: سمعت قتادة. والبخاري (٨/١٠٠) قال: حدثني محمد بن بشار،. قال: حدثنا غندر، قال: حدثنا شعبة، قال: سمعت قتادة. (ح) وعن هشام بن زيد. ومسلم (٧/١٥٩) قال: حدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة، قال: سمعت قتادة. وفيه (٧/١٥٩) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن هشام بن زيد. والترمذي (٣٨٢٩) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت قتادة.\nكلاهما - قتادة، وهشام - عن أنس، فذكره.\nوأخرجه البخاري (٨/٩١، ١٠١) قال: حدثنا سعيد بن الربيع. وفي (٨/٩٣) قال: حدثنا عبد الله بن أبي الأسود، قال: حدثنا حرمي. ومسلم (٧/١٥٩) قال: حدثنا محمد بن المثنى، قال: حدثنا أبو داود.\nثلاثتهم - سعيد، وابن أبي الأسود، وأبو داود - عن شعبة، عن قتادة، فذكره.\nوبلفظ: «دخل النبي -ﷺ- على أم سليم، فأتته بتمر وسمن ...»\nأخرجه أحمد (٣/١٠٨) قال: حدثنا ابن أبي عدي. وفي (٣/١٨٨) قال: حدثنا عبيد - ابن حميد - والبخاري (٣/٥٤) قال: حدثنا ابن أبي مريم، قال: أخبرنا يحيى بن أبي أيوب. وفي (٣/٥٣) . والنسائي في «فضائل الصحابة» (١٨٧) قال البخاري: حدثنا، وقال النسائي: أخبرنا محمد بن المثنى، قال: حدثنا خالد ابن الحارث.\nأربعتهم - ابن أبي عدي، وعبيدة، ويحيى، وخالد - عن حميد، فذكره.","vol":"9","page":88},{"text":"٦٦٣٤ - (ت) ثابت البناني - ﵀ -: أن أنسًا قال له: «خُذْ عَنِّي فإنك لن تأخذَ عن أحد أوثقَ مني، أخذتُه عن رسولِ الله - ﷺ-، وأخذه رسولُ الله - ﷺ- عن جبريل، وأخذه جبريل عن الله ﷿» . ⦗٩١⦘\nوفي رواية نحوه، ولم يذكر فيه «أخذه النبيُّ - ﷺ- عن جبريل» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٣٠) في المناقب، باب مناقب أنس بن مالك ﵁، وفي سنده ميمون بن أبان الهذلي أبو عبد الله البصري، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث زيد بن الحباب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٨٣١) قال: حدثنا إبراهيم بن يعقوب. وفي (٣٨٣٢) قال: حدثنا أبو كريب.\nكلاهما - إبراهيم، وأبو كريب - قالا: حدثنا زيد بن حباب، قال: حدثنا ميمون أبو عبد الله، قال: حدثنا ثابت، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث زيد بن حباب.\nقلت: وفيه ميمون أبو عبد الله لم يوثقه غير ابن حبان.","vol":"9","page":90},{"text":"٦٦٣٥ - (د ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال له: «يا بُنَيَّ» أخرجه أبو داود (١) والترمذي (٢) .\n_________\n(١) في المطبوع: أخرجه أبو داود فقط.\n(٢) رواه أبو داود رقم (٤٩٦٤) في الأدب، باب في الرجل يقول لابن غيره: يا بني، والترمذي رقم (٢٨٣٣) في الأدب، باب ما جاء في يا بني، وقال الترمذي: هذا حديث صحيح غريب، وهو كما قال، وقال الترمذي: وفي الباب عن المغيرة بن شعبة، وعمر بن أبي سلمة. أقول حديث المغيرة بن شعبة رواه مسلم عنه أن النبي ﷺ قال لأنس: \" أي بني \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٨٥) قال: حدثنا عفان. ومسلم (٦/١٧٧) قال: حدثنا محمد بن عبيد الغبري. وأبو داود (٤٩٦٤) قال: حدثنا عمرو بن عون، ومسدد، ومحمد بن محبوب. والترمذي (٢٨٣١) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب.\nستتهم - عفان، ومحمد بن عبيد، وعمرو، ومسدد، وابن محبوب، ومحمد بن عبد الملك - عن أبي عوانة، عن أبي عثمان - الجعد بن عثمان - أو ابن دينار، البصري، فذكره.","vol":"9","page":91},{"text":"٦٦٣٦ - (ت) أنس بن مالك - ﵁ - قال: «كَنَاني رسولُ الله - ﷺ- بِبَقْلة كنت أَجْتَنِيها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٢٩) في المناقب، باب مناقب أنس بن مالك ﵁ من حديث جابر بن يزيد الجعفي عن أبي نصر خيثمة بن أبي خيثمة البصري، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه من حديث جابر الجعفي عن أبي نصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١- أخرجه أحمد (٣/١٢٧) قال: حدثنا حجاج. وفي (٣/٢٦٠) قال: حدثنا أسود.\nكلاهما - حجاج، وأسود - قالا: حدثنا شريك.\n٢- وأخرجه أحمد (٣/١٦١) قال: حدثنا عبد الرزاق. وفي (٣/٢٣٢) قال: حدثنا عبد الله بن واقد.\nكلاهما - عبد الرزاق، وابن واقد - قالا: حدثنا سفيان الثوري.\n٣- وأخرجه الترمذي (٣٨٣٠) قال: حدثنا زيد بن أخزم الطائي، قال: حدثنا أبو داود، عن شعبة.\nثلاثتهم - شريك، وسفيان، وشعبة - عن جابر الجعفي، عن أبي نصر، خيثمة، فذكره.\nوقال الترمذي: هذا حديث لا نعرفه إلا من حديث جابر الجعفي، عن أبي نصر، وأبو نصر هو خيثمة البصري روى عن أنس أحاديث.","vol":"9","page":91},{"text":"٦٦٣٧ - (ت) أبو خلدة - ﵀ -: قال: قلتُ لأبي العالية: سمع أنس من رسولِ الله - ﷺ-؟ قال: خَدَمَهُ عشر سنين، ودعا له النبيُّ - ﷺ-، وكان له بُستَان يحمل في السنة الفاكهة مرتين، وكان ⦗٩٢⦘ فيها رَيحان يجيء منه رِيح المسك. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٣٢) في المناقب، باب مناقب أنس بن مالك ﵁، ورجاله ثقات، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٨٣٣) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود عن أبي خلدة، فذكره.\nوقال الترمذي: هذا حديث حسن، وأبو خلدة اسمه خالد بن دينار، وهو ثقة عند أهل الحديث، وقد أدرك أبو خلدة أنس بن مالك وروى عنه.","vol":"9","page":91},{"text":"٦٦٣٨ - (خ) أنس بن مالك - ﵁ - قال: «لم يَبْقَ مِمَّنْ صَلَّى القبلتين (١) غيري» أخرجه البخاري (٢) .\n_________\n(١) يعني الصلاة إلى بيت المقدس وإلى الكعبة، وفي هذا إشارة إلى أن أنسًا آخر من مات ممن صلى القبلتين، والظاهر أن أنسًا قال ذلك وبعض الصحابة ممن تأخر إسلامه موجود، ثم تأخر أنس إلى أن كان آخر من مات بالبصرة من أصحاب رسول الله ﷺ، قاله علي بن المديني والبزار وغيرهما، بل قال ابن عبد البر: هو آخر الصحابة موتًا مطلقًا، لم يبق بعده غير أبي الطفيل، كذا قال، وفيه نظر، فقد ثبت لجماعة ممن سكن البوادي من الصحابة تأخرهم عن أنس.\n(٢) ٨ / ١٣١ في تفسير سورة البقرة، باب قوله تعالى: ﴿قد نرى تقلب وجهك في السماء ...﴾ الآية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٤٨٩) قال:حدثنا علي بن عبد الله، قال: حدثنا معتمر، عن أبيه، فذكره.","vol":"9","page":92},{"text":"<span data-type=\"title\" id=toc-1433>البراء بن مالك - ﵁</span>-\n٦٦٣٩ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «كم من أشْعَثَ أغْبَرَ ذي طِمْرَيْنِ لا يُؤبَه له، لو أقسم على الله لأبَرَّه، منهم: البراء بنُ مالك» أخرجه الترمذي (١) .\nوزاد رزين قال: «وقُتِلَ يوم اليمامة - ﵁ -» . ⦗٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أشعث) الأشعث: البعيد العهد بالدهن والتسريح والغَسل.\n(ذي طمرين) الطِّمر: الثوب الخَلق، وذو الطِّمرين: الذي عليه ثوبان خَلَقان.\n(لا يؤبه له) فلان لا يؤبه له، أي: لا يُعرَف ولا يعلم به لحقارته.\n(لأبَرَّه) أبرَّ قسمه، أي: صدَّقه وجعله بارًّا فيه لا يحنث.\n_________\n(١) رقم (٣٨٥٣) في المناقب، باب مناقب البراء بن مالك ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب، وفي بعض النسخ: صحيح حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٨٥٤) قال: حدثنا عبد الله بن أبي الزناد، قال: حدثنا سيار، قال: حدثنا جعفر بن سليمان، قال: حدثنا ثابت وعلي بن زيد، فذكره.\nوقال الترمذي: هذا حديث صحيح حسن من هذا الوجه.","vol":"9","page":92},{"text":"<span data-type=\"title\" id=toc-1434>ثابت بن قيس بن شَمَّاس - ﵁</span>-\n٦٦٤٠ - (خ م) أنس بن مالك - ﵁ -: أن النبيَّ - ﷺ- «افْتَقَدَ ثابتَ ابنَ قيس (١)، فقال رجل: يا رسول الله أنا أعلم لك عِلْمَه، فأتاه، فوجده جالسًا في بيته مُنَكِّسًا رأسه، فقال: ما شأنُك؟ قال: شَرٌّ، كان يرفع صوته فوق صوت النبيِّ - ﷺ-، فقد حَبِطَ عَمَلُهُ، وهو من أهل النار، فأتى الرجلُ النبيَّ - ﷺ-، فأخبره أنه قال كذا وكذا، فقال موسى بن أنس: فرجع إليه المرةَ الآخرةَ ببشارة عظيمة، فقال: اذهب إليه، فقل له: إنك لستَ من أهل النار، ولكنك من أهل الجنة» هذه رواية البخاري.\nوفي رواية مسلم «أنه لما نزلت هذه الآية ﴿يَا أيُّهَا الَّذِيْنَ آمَنُوا لا تَرْفَعُوا ⦗٩٤⦘ أصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبيِّ ...﴾ الآية [الحجرات: ٢] جلس ثابت في بيته، وقال: أنا من أهل النار، واحتُبِس عن النبيِّ - ﷺ-، فسأل النبيُّ - ﷺ- سعدَ بنَ معاذ، فقال: يا أبا عمرو، ما شأنُ ثابت؟ اشتكى؟ فقال سعد: إنه لجاري، وما علمت له شكوى، قال: فأتاه سعد، فذكر له قولَ النبيِّ - ﷺ-، فقال ثابت: أُنزلت هذه الآية، وقد علمتم أنِّي من أرفعكم صوتًا على رسول الله - ﷺ-، فأنا من أهل النار، فذكر ذلك سعد للنبيِّ - ﷺ- فقال: بل هو من أهل الجنة» هذا لفظ رواية حَمَّاد عن أنس.\nورواه سليمان التيمي، وجعفر بن سليمان، وسليمان بن المغيرة، جميعًا عن ثابت بنحو حماد، وليس عندهم ذكرُ سعد بن معاذ، وأول حديث جعفر بن سليمان: كان ثابتُ بنُ قيس بن شمَّاس خطيبَ الأنصار، فلما نزلت هذه الآية - وذكر قول ثابت - زاد في حديث سليمان التيمي «فكنا نراه يمشي بين أظهرنا رَجُل من أهل الجنة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَبِط عمله): إذا بطل أجره ولم يُثَبْ عليه.\n_________\n(١) هو خطيب رسول الله ﷺ وخطيب الأنصار.\n(٢) رواه البخاري ٦ / ٤٥٦ و٤٥٧ في الأنبياء، باب علامات النبوة في الإسلام، وفي تفسير سورة الحجرات، ومسلم رقم (١١٩) في الإيمان، باب مخافة المؤمن أن يحبط عمله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٤٤) و(٦/١٧١) قال: حدثنا علي بن عبد الله، قال: حدثنا أزهر بن سعد، قال: أخبرنا ابن عون، قال: أنبأني موسى بن أنس، فذكره.\nوالرواية الثانية:\n١- أخرجها أحمد (٣/١٤٥) قال: حدثنا حسن. وفي (٣/٢٨٧) قال: حدثنا عفان. ومسلم (١/٧٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الحسن بن موسى.\nكلاهما - حسن، وعفان - قالا: حدثنا حماد بن سلمة.\n٢- وأخرجها أحمد (٣/١٣٧) . وعبد بن حميد (١٢٠٩) قالا: حدثنا هاشم. والبخاري في خلق أفعال العباد (٧٠) قال: حدثنا موسى. ومسلم (١/٧٧) قال: حدثنيه أحمد بن سعيد بن صخر الدارمي، قال: حدثنا حبان.\nثلاثتهم - هاشم، وموسى، وحبان - قالوا: حدثنا سليمان بن المغيرة.\n٣- وأخرجها مسلم (١/٧٧) قال: حدثنا قطن بن نسير، قال: حدثنا جعفر بن سليمان.\n٤- وأخرجها مسلم (١/٧٧) قال: حدثنا هريم بن عبد الأعلى الأسدي. والنسائي في فضائل الصحابة (١٢٣) قال: أخبرنا محمد بن عبد الأعلى.\nكلاهما - هريم، ومحمد - قالا: حدثنا معتمر بن سليمان، قال: سمعت أبي.\nأربعتهم - حماد، وسليمان بن المغيرة، وجعفر، وسليمان التيمي - عن ثابت، فذكره.","vol":"9","page":93},{"text":"<span data-type=\"title\" id=toc-1435>أبو هريرة - ﵁</span>-\n٦٦٤١ - (ت) أبو هريرة - ﵁ - قال: «قلت: يا رسولَ الله أسمع منك أشياءَ فلا أحفظُها، قال: ابْسُطْ رداءَك، فَبَسَطْتُهُ، فحدّث حديثًا كثيرًا، فما نسيتُ شيئًا حدَّثني [به]» .\nهكذا أخرجه الترمذي، وهو طرف من حديث قد أخرجه البخاري ومسلم، وهو مذكور في «كتاب العلم» من «حرف العين» .\nوللترمذي في أخرى قال: «أتيتُ رسولَ الله - ﷺ- فَبَسطْتُ ثوبي عنده، ثم أخذه، فجمعه على قلبي، فما نسيتُ بعده» (١) .\n_________\n(١) رواه الترمذي رقم (٣٨٣٣) و(٣٨٣٤) في المناقب، باب مناقب أبي هريرة ﵁، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وقال الترمذي: وقد روي من وجه عن أبي هريرة، وقد تقدم ذكره في الجزء الثامن صفحة (٢١) برقم (٥٨٥٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"9","page":95},{"text":"٦٦٤٢ - (ت) عبد الله بن عمر - ﵄ -[أنه] قال لأبي هريرة: كنتَ ألزَمنا لرسول الله - ﷺ-، وأحفظَنا لحديثه. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٣٥) في المناقب، باب مناقب أبي هريرة ﵁، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٢) (٤٤٥٣) . والترمذي (٣٨٣٦) قال: حدثنا أحمد بن منيع. كلاهما - أحمد بن حنبل، وأحمد بن منيع - قالا: حدثنا هشيم، قال: أخبرنا يعلى بن عطاء، عن الوليد بن عبد الرحمن، فذكره.\nوقال الترمذي: هذا حديث حسن.","vol":"9","page":95},{"text":"٦٦٤٣ - (ت) مالك بن عامر - ﵀ -: قال: «جاء رجل إلى طلحةَ بنِ عُبَيد الله، فقال: يا أبا محمد، أرأيتَ هذا اليمانيَّ - يعني أبا هريرة ⦗٩٦⦘ أهو أعلمُ بحديثِ رسولِ الله - ﷺ- منك؟ نَسْمَعُ منه ما لم نسمعْ منكم، أو يقولُ على رسولِ الله - ﷺ- ما لم يَقُلْ؟ قال: أمَّا أن يكون سمع من رسولِ الله - ﷺ- ما لم نسمعْ، فذاك أنه كان مسكينًا لا شيء له، ضيفًا لرسول الله - ﷺ- يدُه مع يدِ رسولِ الله، وكُنَّا نحنُ أهلَ بيوتات وغِنى، وكُنَّا نأتي رسولَ الله - ﷺ- طَرَفَي النهار، لا أشك إلا أنَّه سمع من رسول الله - ﷺ- ما لم نسمعْ، ولا نجدُ أحدًا فيه خير يقول على رسول الله - ﷺ- ما لم يَقُلْ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٣٦) في المناقب، باب مناقب أبي هريرة ﵁، وقد رواه أيضًا البخاري في \" التاريخ \" وأبو يعلى، وهو حديث حسن، وقد حسنه الترمذي والحافظ في \" الفتح \" وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٨٣٧) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا أحمد بن أبي شعيب الحراني، قال: حدثني محمد بن سلمة الحراني، عن محمد بن إسحاق، عن محمد ابن إبراهيم، عن مالك بن أبي عامر، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث محمد بن إسحاق، وقد رواه يونس بن بكير وغيره عن محمد بن إسحاق.","vol":"9","page":95},{"text":"٦٦٤٤ - (ت) أبو هريرة - ﵁ - قال: قال لي رسولُ الله - ﷺ-: «ممن أنتَ؟ قلتُ: من دَوس، قال: ما كنتُ أُرى أن في دَوس أحدًا فيه خير» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٣٧) في المناقب، باب مناقب أبي هريرة ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٨٣٨) قال: حدثنا بشر بن آدم، ابن بنت أزهر السمان،قال: حدثنا عبد الصمد بن عبد الوارث. قال: حدثنا أبو خلدة. قال: حدثنا أبو العالية، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب، وأبو خلدة اسمه خالد بن دينار، وأبو العالية اسمه رفيع.","vol":"9","page":96},{"text":"٦٦٤٥ - (ت) عبد الله بن رافع - ﵁ - قال: «قلت لأبي هريرة: لم كُنِيتَ بأبي هريرة؟ قال: أما تَفْرَقُ مِنِّي؟ قلت: بلى، والله إني لأهابك، قال: كنت أرعى غَنَم أهلي، وكانت لي هُريرة صغيرة، فكنت أضَعُها باللَّيل في شجرة، فإذا كان النهار وسَرَّحْتُ الغنم ذهبتُ بها ⦗٩٧⦘ معي، فَلَعِبتُ بها، فَكَنَوْنِي أبا هريرة» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تفرَق) الفَرَق: الفزَع والخوف.\n(هُريرة) الهريرة: تصغير الهِرَّة، وهي السِّنَّور.\n_________\n(١) رقم (٣٨٣٩) في المناقب، باب مناقب أبي هريرة ﵁، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٨٤٠) قال: حدثنا أحمد بن سعيد المرابطي، قال: حدثنا روح بن عبادة، قال: حدثنا أسامة بن زيد، عن عبد الله بن رافع، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"9","page":96},{"text":"<span data-type=\"title\" id=toc-1436>حاطب بن أبي بلتعة - ﵁</span>-\n٦٦٤٦ - (م ت) جابر بن عبد الله - ﵄ -: أن عبدًا لحاطب جاء إلى رسولِ الله - ﷺ- يشكو حاطبًا إليه، فقال: يا رسول الله لَيَدْخُلَنَّ حاطب النار، فقال رسولُ الله - ﷺ-: «كذبتَ لا يدخلُها، فإنه قد شهد بَدْرًا والحُدَيْبِيَةَ» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢١٩٥) في فضائل الصحابة، باب من فضائل أهل بدر ﵃، والترمذي رقم (٣٨٦٣) في المناقب، باب فيمن سب أصحاب النبي ﷺ، ولم يعزه في المطبوع لمسلم، وهو قصور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٢٥) قال: حدثنا حجاج، قال: حدثنا ابن جريج، قال أخبرني أبو الزبير، فذكره. جامع المسانيد (٢٥/٢٥٩) .\n٢- وأخرجه أحمد (٣/٣٤٩) . ومسلم في الفضائل عن قتيبة ومحمد بن رمح، والترمذي في المناقب والنسائي فيه وفي التفسير.\n-كلاهما في الكبرى- جميعا عن قتيبة.\nكلهم - عن حجين،ويونس - قالا: حدثنا الليث، عن سعد، عن أبي الزبير،فذكره. جامع المسانيد (٢٥/٣٠٢) .","vol":"9","page":97},{"text":"<span data-type=\"title\" id=toc-1437>جُلَيْبِيب - ﵁</span>-\n٦٦٤٧ - (م) أبو برزة الأسلمي - ﵁ - أن رسولَ الله - ﷺ- «كان في مَغزى له، فأفاءَ الله عليه، فقال لأصحابه: هل تَفْقِدُون من أحد؟ قالوا: نعم، فلانًا وفلانًا وفلانًا، ثم قال: هل تَفْقِدون من أحد؟ ⦗٩٨⦘ قالوا: نعم، فلانًا وفلانًا [وفلانًا]، ثم قال: هل تَفْقِدُون من أحد؟ قالوا: لا، قال: لكنِّي أفْقِدُ جُلَيْبِيبًا، فاطْلُبوه، فطُلب، فوُجد في القتلى، فوجدوه إلى جنب سَبْعة قد قتلهم ثم قتلوه، فأتى النبيُّ - ﷺ-، فوقف عليه، ثم قال: قتلَ سبعة ثم قتلوه، هذا منِّي، وأنا منه [هذا مني، وأنا منه] قال: فوضعه على ساعِدَيهِ، ليس له سرير إلا ساعِدَا النبيِّ - ﷺ-، قال: فحُفِر له ووُضع في قبره، ولم يذكر غَسْلًا» أخرجه مسلم (١) .\nقال الحميديُّ: وهو طرف من حديث طويل قد أخرجه البرقاني، وأوَّل حديثه «أن جُلَيْبِيبًا كان امرءًا من الأنصار، وكان يدخل إلى النساء، ويتحدَّث إليهن، قال أبو برزة: فقلت لامرأتي: لا يدخلْ عليكن جليبيب، وكان أصحابُ النبيِّ - ﷺ- إذا كان لأحدهم أيِّم لم يُزوِّجْها حتى يَعْلَم ألِرَسول الله - ﷺ- فيها حاجة، أما لا؟ فقال رسولُ الله - ﷺ- ذات يوم لرجل من الأنصار: يا فلان، زوِّجْني ابنتَك، قال: نعم ونُعْمة عين، قال: إني لست لنفسي أُريدها، قال: فلمَن؟ قال: لجليبيب، قال: يا رسول الله، حتى أسْتَأمِرَ أمَّها، فأتاها، فقال: إنَّ رسولَ الله - ﷺ- يخطب ابنتكِ، قالت: نعم، ونُعْمَةُ عين، نُزَوِّجُ رسولَ الله - ﷺ-، قال: إنه ليس لنفسه يريدها، قالت: فلمن يريدها؟ قال: لجليبيب، قالت: حَلْقَى، لجليبيب ⦗٩٩⦘ الابنةُ؟ لا، لعَمْرُ الله، لا أزوِّجُ جُليْبيبًا، فلما قام أبوها لِيأتي النبيَّ - ﷺ- قالت الفتاةُ من خِدْرها لأبويها: مَن خطبني إليكما؟ قالا: رسولُ الله - ﷺ-، قالت: أفَتَرَدُّونَ على رسولِ الله - ﷺ- أمْره؟ ادْفَعُوني إلى رسولِ الله -ﷺ- فإنه لن يُضَيِّعَني، فذهب أبوها إلى النبيِّ - ﷺ-، فسأله؟ فقال: شأنُك بها، فَزوَّجَها جُليبيًا.\nقال حماد: قال إسحاق بن عبد الله بن أبي طلحة لثابت: هل تدري ما دعا لهما به؟ قال: اللهم صُبَّ الخيرَ عليهما صَبًّا، ولا تجعل عيشهما كَدًّا.\nقال ثابت: فزوّجها إياه، فبينما رسول الله - ﷺ- في مَغْزى له، فأفاء الله عليهم، فقال: هل تَفْقِدُون من أحد؟ ... فذكر نحو مسلم» وقال في آخره: قال ثابت: «فما كان في الأنصار أيِّم أنْفَقُ منها» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفاء الله عليه) أي: أعطاه فيئًا، وهو ما يحصل للمسلمين من أموال الكفار وأهلهم وديارهم بغير قتال ولا حرب.\n(أيِّم) الأيّم: المرأة التي لا زوج لها، بكرًا كانت أو ثيبًا.\n(حَلْقى): كلمة يدعى بها على الإنسان، وأصلها: أن يصاب بوجع في ⦗١٠٠⦘ حلقه، والمحدِّثون يروونه غير منون، وهو عند أهل اللغة منون.\n(كَدًّا): الكدُّ: الشدة والتعب.\n_________\n(١) رقم (٢٤٧٢) في فضائل الصحابة، باب من فضائل جليبيب ﵁، ورواه أيضًا أحمد في \" المسند \" ٤ / ٤٢١.\n(٢) رواه أحمد في \" المسند \" ٤ / ٤٢٢، وإسناده صحيح، وقال عبد الله بن أحمد بن حنبل في آخر الحديث: ما حدث به في الدنيا إلا حماد بن سلمة، ما أحسنه من حديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢١) قال: حدثنا سليمان بن داود. وفي (٤/٤٢٢) قال: حدثنا عفان. وفي (٤/٤٢٥) قال: حدثنا عبد الصمد. ومسلم (٧/١٥٢) قال: حدثنا إسحاق بن عمر بن سليط. والنسائي في فضائل الصحابة (١٤٢) قال: أخبرنا عبد الله بن الهيثم، قال: حدثنا هشام بن عبد الملك.\nخمستهم - سليمان، وعفان، وعبد الصمد، وإسحاق، وهشام - قالوا: حدثنا حماد بن سلمة، عن ثابت البناني، عن كنانة بن نعيم العدوي، فذكره.\n* رواية سليمان، وإسحاق، وهشام مختصرة على: قصة الغزو.\n* قال أبو عبد الرحمن، عبد الله بن أحمد بن حنبل عقب رواية عفان: ما حدث به في الدنيا أحد إلا حماد بن سلمة ما أحسنه من حديث.","vol":"9","page":97},{"text":"<span data-type=\"title\" id=toc-1438>حارثة بن سراقة - ﵁</span>-\n٦٦٤٨ - (خ ت) أنس بن مالك - ﵁ -: أن أمَّ الرُّبَيِّع بنت البراء (١) - وهي أمُّ حارثةَ بنِ سُراقة - أتتِ النبي - ﷺ-، فقالت: «يا نبيَّ الله ألا تحدِّثُني عن حارثة - وكان قُتل يوم بدر، أصابه سهمُ غَرْب - فإن كان في الجنة صَبَرْتُ، وإن كان غير ذلك اجتهدتُ عليه في البكاء؟ قال: يا أمَّ حارثة، إنها جِنان في الجنة، وإن ابنَك أصابَ الفِرْدَوْسَ الأعلى» .\nوفي رواية: قال أنس: «أُصِيبَ حارثةُ يوم بدر وهو غلام، فجاءت أمُّه إلى النبيِّ - ﷺ-، فقالت: يا رسولَ الله، قد عرفت منزلةَ حارثة مني، فإنْ يَكُ في الجنة أصْبِرُ وأحْتَسِبُ، وإن تَكُ الأخرى ترى ما أصنع، فقال: ويحكِ - أو هَبِلْتِ - أوَ جَنَّة واحدة هي؟ إنها جِنان كثيرة، وإنه في جنة الفردوس [الأعلى] أخرجه البخاري، وأخرج الترمذي نحوه (٢) . ⦗١٠١⦘\nوزاد رزين: وإنه في الفردوس الأعلى، وسَقْفُه عرشُ الرحمن، ومنه تفَجّر أنهار الجنة، وإنَّ غَدْوة في سبيل الله أو رَوْحَة خير من الدنيا وما فيها، ولَقَابُ قَوْسِ أحدِكم - أو موضعُ قِدِّه - من الأرض في الجنة خير من الدنيا وما فيها، ولو أن امرأة من نساء أهل الجنة اطّلعت إلى الأرض لأضاءت الدنيا وما فيها، ولَنَصيفُها - يعني خمارَها - خير من الدنيا وما فيها» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سهم غرْب) يقال: أصابه سهم غرب، يضاف ولا يضاف، وتحرك الراء وتسكن إذا لم يُدْرَ من أين أتاه.\n(وَلَقَابُ قوس أحدكم أو موضع قِدِّه) القاب: القَدْر، والقِدُّ: السوط، يعني لَقَدْرُ قوسه وسوطه من الجنة خير من الدنيا وما فيها.\n_________\n(١) كذا في الأصل وفي نسخ البخاري المطبوعة: أن أم الربيع بنت البراء، وهو وهم، وفي المطبوع من \" جامع الأصول \": أن الربيع بنت البراء، وهو خطأ، والذي في الترمذي: أن الربيع بنت النضر، وهو الصواب، لأن الربيع بنت النضر عمة أنس بن مالك، هي أم حارثة ابن سراقه، وانظر ما قاله الحافظ في \" الفتح \" حول هذا الموضوع ٦ / ٢٠.\n(٢) كذا في الأصل، وفي المطبوع: أخرجه البخاري والترمذي والنسائي، ولم نجده عند النسائي، ⦗١٠١⦘ وقد رواه البخاري ٦ / ٢٠ في الجهاد، باب من أتاه سهم غرب فقتله، وفي المغازي، باب فضل من شهد بدرًا، وفي الرقاق، باب صفة الجنة والنار، والترمذي رقم (٣١٧٣) في التفسير، باب ومن سورة المؤمنين.\n(٣) زيادة زرين هذه رواها أحمد والبخاري والترمذي، وليس فيه عندهم، وسقفة عرش الرحمن ومنه تفجر أنهار الجنة، وهي عند البخاري ٦ / ١٢ و١١ / ٣٨٤، وأحمد ٣ / ١٤١ و٢٦٤ والترمذي في الجهاد، باب الغدو والرواح في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٣/٢٦٤) قال: حدثنا سليمان بن داود. والبخاري (٨/١٤٥) قال: حدثنا قتيبة. والنسائي في فضائل الصحابة (١٢٧) قال: أخبرنا علي بن حجر.\nثلاثتهم - سليمان، وقتيبة، وعلي - عن إسماعيل بن جعفر.\n٢- وأخرجه البخاري (٥/٩٨، ٨/١٤٢) قال: حدثني عبد الله بن محمد، قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق الفزاري.\nكلاهما - إسماعيل، والفزاري - عن حميد، فذكره.\nوبلفظ: «أن حارثة خرج نظارا، فأتاه سهم فقتله، فقالت أمه: يا رسول الله، قد عرفت موقع حارثة مني، فإن كان في الجنة صبرت، وإلا رايت ما أصنع، قال: يا أم حارثة، إنها ليست بجنة واحدة، ولكنها جنان كثيرة، وإن حارثة لفي أفضلها أو قال: في أعلى الفردوس» .\n١-أخرجه أحمد (٣/١٢٤) قال: حدثنا يزيد بن هارون وفي (٣/٢٧٢) قال: حدثنا عفان.\nكلاهما - يزيد، وعفان - عن حماد بن سلمة.\n٢- وأخرجه أحمد (٣/٢١٥) قال: حدثنا عبد الله بن يزيد. وفي (٣/٢٨٢) قال: حدثنا عفان. والنسائي في فضائل الصحابة (١٢٨) قال: أخبرنا محمد بن حاتم بن نعيم، قال: أخبرنا حبان، قال: أخبرنا عبد الله بن المبارك.\nثلاثتهم - عبد الله، وعفان، وابن المبارك - عن سليمان بن المغيرة.\nكلاهما - حماد بن سلمة، وسليمان - عن ثابت، فذكره.\nوبلفظ: «كان حارثة أصيب يوم بدر، فقالت أم حارثة: يا نبي الله، إن كان ابني أصاب الجنة وإلا أجهدت عليه البكاء. قال: يا أم حارثة، إنها جنان كثيرة، وإن حارثة أصاب الفردوس الأعلى.» .\n١-أخرجه أحمد (٣/٢١٠) قال: حدثنا عبد الصمد، قال: حدثنا أبو هلال الراسبي.\n٢- وأخرجه أحمد (٣/٢٦٠) . والبخاري (٤/٢٤) قال: حدثنا محمد بن عبد الله.\nكلاهما - أحمد، ومحمد- قالا: حدثنا حسين بن محمد، قال: حدثنا شيبان.\n٣- وأخرجه أحمد (٣/٢٨٣) قال: حدثنا عفان، قال: حدثنا أبان.\n٤- وأخرجه الترمذي (٣١٧٤) قال: حدثنا عبد بن حميد، قال: حدثنا روح بن عبادة، عن سعيد.\nأربعتهم - أبو هلال، وشيبان، وأبان، وسعيد - عن قتادة، فذكره.","vol":"9","page":100},{"text":"<span data-type=\"title\" id=toc-1439>قيس بن سعد بن عبادة - ﵁</span>-\n٦٦٤٩ - (خ ت) أنس بن مالك - ﵁ - قال: «كان قيس ⦗١٠٢⦘ ابنُ سعد بن عبادة بين يدي رسول الله - ﷺ- بمنزلة صاحب الشُّرَط من الأمير» . قال الأنصاري (١): يعني مما يلي أموره» .\nأخرجه البخاري والترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشُّرَط): أعوان السلطان المرتَّبون لتتبُّع أحوال الناس، سُمُّوا بذلك لأنهم كانوا يُعْلِمون على أنفسهم بعلامات يُعْرَفون بها، والأشراط: العلامات.\n_________\n(١) هو محمد بن عبد الله الأنصاري أحد الرواة في سند الحديث، وهذه الزيادة مدرجة من كلام الأنصاري، وانظر \" الفتح \" ١٣ / ١١٩.\n(٢) رواه البخاري ١٣ / ١١٩ في الأحكام، باب الحاكم يحكم بالقتل على من وجب عليه دون الإمام الذي فوقه، والترمذي رقم (٣٨٤٩) في المناقب، باب مناقب قيس بن عبادة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٨١) . والترمذي (٣٨٥٠) . كلاهما - عن محمد بن يحيى بن خالد الأهلي. والترمذي (٣٨٥٠) قال: حدثنا محمد بن مرزوق البصري.\nكلاهما - الأهلي، والبصري - قالا: حدثنا محمد بن عبد الله الأنصاري، قال: حدثنا أبي، عن ثمامة، فذكره.","vol":"9","page":101},{"text":"٦٦٥٠ - () أبو مالك [الأشعري]: قال: «كان صاحبَ لِوَاءِ رسولِ الله - ﷺ- بعد مُصْعَب: قيسُ بنُ سَعْد» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد روى البخاري ٦ / ٨٩ من حديث ثعلبة بن أبي مالك القرظي أن قيس بن سعد الأنصاري ﵁ وكان صاحب لواء النبي ﷺ أراد الحج فرجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، ولم أقف عليه.","vol":"9","page":102},{"text":"<span data-type=\"title\" id=toc-1440>خالد بن الوليد - ﵁</span>-\n٦٦٥١ - (ت) أبو هريرة - ﵁ - قال: «نزلنا مع ⦗١٠٣⦘ رسولِ الله - ﷺ- منزِلًا، فجعل الناس يمرُّون، فيقول رسولُ الله - ﷺ-: مَن هذا يا أبا هريرة؟ فأقول: فلان، فيقول: نِعْمَ عبدُ الله هذا، ويقول: مَن هذا؟ فأقول: فلان، فيقول: بئس عبد الله هذا، حتى مرَّ خالد بن الوليد، فقال: من هذا؟ فقلت: خالد بن الوليد، فقال: نعم عبدُ الله خالدُ بن الوليد، سيفٌ من سيوف الله» .\nأخرجه الترمذي (١)، وقال: هو مرسل.\n_________\n(١) رقم (٣٨٤٥) في المناقب، باب مناقب خالد بن الوليد ﵁، من حديث زيد بن أسلم عن أبي هريرة ﵁، وقال الترمذي: هذا حديث غريب، ولا نعرف لزيد بن أسلم سماعًا من أبي هريرة، وهو حديث مرسل عندي. أقول: ولكن للحديث شواهد بمعناه يقوى بها، منها ما رواه أحمد في \" المسند \" ١ / ٨ أن أبا بكر الصديق ﵁ عقد لخالد بن الوليد على قتال أهل الردة، وقال: إني سمعت رسول الله ﷺ يقول: نعم عبد الله وأخو العشيرة خالد بن الوليد، سيف من سيوف الله، سله الله ﷿ على الكفار والمنافقين، ورواه أيضًا أحمد في \" المسند \" ٤ / ٩٠ من حديث أبي عبيدة بن الجراح قال: سمعت رسول الله ﷺ يقول: \" خالد سيف من سيوف الله ﷿، ونعم فتى العشيرة \"، فهو حديث صحيح بشواهده، وانظر \" مجمع الزوائد \" ٩ / ٣٤٨ فإنه ذكر له شواهد أخرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه الترمذي (٣٨٤٦) قال: حدثنا قتيبة، قال: حدثنا الليث، عن هشام بن سعد، عن زيد بن أسلم، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، ولا نعرف لزيد بن أسلم سماعا من أبي هريرة، وهو عندي حديث مرسل.\nوبنحوه أخرجه أحمد (٢/٣٦٠) قال: حدثنا مكي، قال: حدثنا هاشم بن هشام، عن إسحاق بن عبد الله بن الحارث بن كنانة، فذكره.","vol":"9","page":102},{"text":"<span data-type=\"title\" id=toc-1441>عمرو بن العاص - ﵁</span>-\n٦٦٥٢ - (ت) عقبة بن عامر - ﵁ - أن رسولَ الله - ﷺ- قال: «أسْلَمَ الناسُ، وآمَن عمرو بن العاص» .\nأخرجه الترمذي، وقال: ليس إسناده بالقوي (١) .\n_________\n(١) رواه الترمذي رقم (٣٨٤٣) في المناقب، باب مناقب عمرو بن العاص ﵁، من حديث ⦗١٠٤⦘ قتيبة بن سعيد عن أبي لهيعة عن مشرح بن هاعان عن عقبة بن عامر ﵁، وابن لهيعة ضعيف، ولذلك قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث ابن لهيعة عن مشرح وليس إسناده بالقوي. أقول: ولكن رواية العبادلة عن ابن لهيعة تصحح حديثه، وقد رواه أحمد في \" المسند \" ٤ / ١٥٥ من حديث أبي عبد الرحمن واسمه عبد الله بن يزيد المقرئ وهو أحد العبادلة عن ابن لهيعة عن مشرح عن عقبة بن عامر، وهذا إسناد حسن، وله شواهد أخرى بمعناه، فالحديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٥٥) قال: حدثنا أبو عبد الرحمن. والترمذي (٣٨٤٤) قال: حدثنا قتيبة.\nكلاهما - أبو عبد الرحمن، وقتيبة- قالا: حدثنا ابن لهيعة، قال: حدثني مشرح بن هاعان، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث ابن لهيعة عن مشرح بن هاعان، وليس إسناده بالقوي.","vol":"9","page":103},{"text":"٦٦٥٣ - (ت) طلحة بن عبيد الله - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «عمرو بن العاص من صالحي قريش» أخرجه الترمذي، وقال: إسناده ليس بمتصل، ابن أبي مليكة لم يدرك طلحة (١) .\n_________\n(١) رواه الترمذي رقم (٣٨٤٤) في المناقب، باب مناقب عمرو بن العاص ﵁، من حديث نافع ابن عمر الحجمي عن ابن أبي مليكة عن طلحة، وإسناده منقطع، فإن ابن أبي مليكة لم يدرك طلحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه أحمد (١/١٦١) (١٣٨٢) قال: حدثنا عبد الرحمن، قال: حدثنا نافع ابن عمر، وعبد الجبار بن الورد. والترمذي (٣٨٤٥) قال: حدثنا إسحاق بن منصور، قال: أخبرنا أبو أسامة، عن نافع بن عمر الجمحي.\nكلاهما - نافع، وعبد الجبار - عن ابن أبي مليكة، فذكره.\nوقال الترمذي: هذا حديث إنما نعرفه من حديث نافع بن عمر الجمحي، ونافع ثقة، وليس إسناده بمتصل، وابن أبي مليكة لم يدرك طلحة.","vol":"9","page":104},{"text":"٦٦٥٤ - (م) عبد الرحمن بن شماسة المهدي - ﵀ -: قال: «حضرنا عمرو بن العاص [وهو] في سِياقِ الموت، فبكى طويلًا، وحول وجهه إلى الجدار، فجعل ابنُه يقول: ما يبكيك يا أبتاه؟ أمَا بشَّرَك رسولُ الله - ﷺ- بكذا وكذا؟ فأقبل بوجهه، فقال: إن أفضلَ ما نُعِدُّ: شهادةُ أن لا إله إلا الله، وأنَّ محمدًا رسولُ الله، إني كنتُ على أطْباق ثلاث: لقد رأيتُني وما أحد أشدَّ بُغْضًا لرسول الله - ﷺ- مني، ولا أحبّ إليَّ أن أكونَ قد استمكنتُ منه فقتلتُه، فلو مِتُّ على تلك الحال لكنتُ من أهل النار، فلما جعل الله الإسلام في قلبي، أتيتُ النبيَّ، فقلتُ: ابْسُطْ يمينك ⦗١٠٥⦘ فَلأبايعْك، فبسطَ يمينه، قال: فقبضتُ يدي، فقال: مالك يا عمرو؟ [قال]: قلتُ: أردتُ أن أشْتَرِطَ، فقال: تشترطُ ماذا؟ قلتُ: أن يُغْفَر لي، قال: أما علمتَ أن الإسلامَ يهدِم ما كان قبله، وأن الهجرةَ تهدِم ما كان قبلها، وأن الحج يهدم ما كان قبله؟ وما كان أحد أحبّ إليّ من رسول الله - ﷺ-، ولا أحْلَى (١) في عيني منه، وما كنت أُطِيقُ أن أمْلأ عينيَّ منه إجلالًا [له]، ولو قيل لي: صِفْهُ لما استطعتُ أن أصِفَه، لأني لم أكن أمْلأ عيني منه، ولو متُّ على تلك الحال لرجوتُ أن أكون من أهل الجنة، ثم وَلِينا أشياءَ، ما أدري ما حالي فيها؟ فإذا أنا مِتُّ فلا تَصْحَبني نائحة ولا نار، فإذا دفنتموني فسُنّوا عليَّ التراب سَنًّا (٢)، ثم أقيموا حولَ قبري قدرَ ما تُنحر جزور ويُقسم لحمها، حتى استأنس بكم، وأنظر ماذا أراجعُ به رُسُل ربي؟» أخرجه مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سياق الموت): وقت حضور الأجل، كأنَّ روحه تُساق لتخرج من جسده. ⦗١٠٦⦘\n(أطباق) جمع طبَق، وهو الحالة.\n(تجبُّ) التوبة تجبّ ما قبلها: أي تقطع وتمحو الذنوب فلا يؤاخَذ بها.\n(فَسُنُّوا) سننت التراب على الميت: إذا رميتَهُ فوقه برفقٍ ولطفٍ.\n_________\n(١) في نسخ مسلم المطبوعة: ولا أجل.\n(٢) وفي بعض النسخ: فشنوا علي التراب شنًا، قال النووي في \" شرح مسلم \": ضبطناه بالسين والمهملة وبالمعجمة، وكذا قال القاضي عياض: إنه بالمعجمة والمهملة، قال: وهو الصب، وقيل بالمهملة: الصب في سهولة، وبالمعجمة: التفريق، قال النووي: وفي الحديث من الفوائد: إثبات فتنة القبر، وسؤال الملكين، وهو مذهب أهل الحق، ومنها استحباب المكث عند القبر بعد الدفن لحظة نحو ما ذكر لما ذكر، وفيه أن الميت حينئذ يسمع من حول القبر.\n(٣) رقم (١٢١) في الإيمان، باب كون الإسلام يهدم ما قبله وكذا الهجرة والحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٩٩) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله، يعني ابن المبارك، قال: أخبرنا ابن لهيعة. وفي (٤/٢٠٥) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا ليث ابن سعد. ومسلم (١/٧٨) قال: حدثنا محمد بن المثنى العنزي وأبو معن الرقاشي وإسحاق بن منصور. كلهم عن أبي عاصم، قال: أخبرنا حيوة بن شريح. وابن خزيمة (٢٥١٥) قال: حدثنا علي بن مسلم، قال: حدثنا أبو عاصم، قال: أخبرنا حيوة بن شريح.\nثلاثتهم - ابن لهيعة، وليث، وحيوة - عن يزيد بن أبي حبيب، عن ابن شماسة، فذكره.\nوبنحوه أخرجه أحمد (٤/٢٠٤) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا يزيد بن أبي حبيب، قال: أخبرني سويد بن قيس، عن قيس بن سمي، فذكره.","vol":"9","page":104},{"text":"<span data-type=\"title\" id=toc-1442>أبو سفيان بن حرب - ﵁</span>-\n٦٦٥٥ - (م) عبد الله بن عباس - ﵄ - قال: «كان المسلمون لا ينظرون إلى أبي سفيان ولا يُقاعدونه، فقال لرسول الله - ﷺ-: يا نبيّ الله، ثلاث أعْطِنِيِهِنَّ، قال: نعم، قال: عندي أحسنُ العرب وأجملُه: أمُّ حبيبة، أزوِّجُكَها، قال: نعم، قال: ومعاويةُ تجعلُه كاتبًا بين يديك، قال: نعم، قال: وتؤَمِّرُني حتى أقاتلَ الكُفَّار كما كنتُ أقاتل المسلمين، قال: نعم، قال أبو زُمَيل: ولولا أنه طلب ذلك من رسول الله - ﷺ- ما أعْطاه إياه، لأنه لم يكن يُسْأل شيئًا إلا قال: نعم» أخرجه مسلم (١) . قال الحميديُّ - ﵀ -: قال لنا بعضُ الحفَّاظ: هذا الحديث وَهِمَ فيه بعض الرواة، لأنه لا خلاف فيه بين اثنين من أهل المعرفة بالأخبار: أن النبيَّ - ﷺ- تزوَّج أمَّ حبيبة قبل الفتح بدهر، وهي بأرض الحبشة، وأبوها كافر ⦗١٠٧⦘ يومئذ، وفي هذا نظر (٢) .\n_________\n(١) رقم (٢٥٠١) في فضائل الصحابة، باب من فضائل أبي سفيان بن حرب ﵁.\n(٢) قال النووي في \" شرح مسلم \": واعلم أن هذا الحديث من الأحاديث المشهورة بالاشكال، ووجه الاشكال أن أبا سفيان إنما أسلم يوم فتح مكة سنة ثمان من الهجرة، وهذا مشهور لا خلاف فيه، وكان النبي ﷺ قد تزوج أم حبيبة قبل ذلك بزمان طويل، قال أبو عبيدة وخليفة بن خياط وابن عبد البر والجمهور: تزوجها سنة ست، وقيل: سنة سبع، قال القاضي عياض: اختلفوا أين تزوجها، فقيل بالمدينة بعد قدومها من الحبشة، وقال الجمهور: بأرض الحبشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (ح٢٥٠١) قال: حدثني عباس بن عبد العظيم العنبري، وأحمد بن جعفر المقري، قالا: حدثنا النضر وهو ابن محمد اليمامي قال: حدثنا عكرمة، قال: حدثنا أبو زميل، فذكره.","vol":"9","page":106},{"text":"<span data-type=\"title\" id=toc-1443>معاوية بن أبي سفيان - ﵁</span>-\n٦٦٥٦ - (ت) عبد الرحمن بن أبي عميرة - ﵁ - قال: إن رسولَ الله - ﷺ- قال لمعاوية: «اللهم اجعلْه هاديًا مهديًا، واهدِ به» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٤١) في المناقب، باب مناقب معاوية بن أبي سفيان ﵁، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢١٦، وفي سنده سعيد بن عبد العزيز التنوخي الدمشقي، وهو ثقة إمام، ولكن اختلط في آخر عمره، فلم يتميز حديثه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/٢١٦) قال: حدثنا علي بن بحر، قال: حدثنا الوليد بن مسلم. والترمذي (٣٨٤٢) قال: حدثنا محمد بن يحيى، قال: أخبرنا أبو مسهر.\nكلاهما - الوليد، وأبو مسهر - عن سعيد بن عبد العزيز، عن ربيعة بن يزيد، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"9","page":107},{"text":"٦٦٥٧ - (ت) أبو إدريس الخولاني - ﵀ -: قال: لما عزل عمر بن الخطاب عُمَيْرَ بنَ سعد عن حِمْصَ وَوَلَّى معاويةَ، قال الناس: عزل عُمَيْرًا، وولَّى معاوية، فقال عُمَير: لا تذكروا معاوية إلا بخير، فإني سمعتُ رسولَ الله - ﷺ- يقول: «اللهم اهْدِ به» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٤٢) في المناقب، باب مناقب معاوية بن أبي سفيان، وفي سنده عمرو بن واقد الدمشقي أبو حفص، وهو متروك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٨٤٣) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا عمرو بن واقد، عن يونس بن حلبس، عن أبي إدريس الخولاني، فذكره.\nوقال الترمذي: هذا حديث غريب، وعمرو بن واقد يضعف.","vol":"9","page":107},{"text":"٦٦٥٨ - (م) عبد الله بن عباس - ﵄ - قال: «كنتُ ألْعَبُ مع الصبيان، فجاء رسولُ الله - ﷺ-، فَتَوَارَيتُ خلف باب، قال: فجاء فَحَطأنِيَ حطأة، وقال: اذهبْ، فادعُ لي معاويةَ، قال: فجئتُ، فقلتُ هو يأكل، ثم قال لي: اذهب، فادعُ لي معاوية، قال: فجئتُ، فقلتُ: هو يأكل، فقال: لا أشْبَع الله بطنه، قال ابن المثنى: فقلتُ: لأميةَ: ما معنى حطأني؟ قال: قَفَدني قَفدة» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فحطَأني) الحَطْءُ بالهمز: الدفع بوسط الكتف بين الكتفين، وقد جاء في الحديث غير مهموز، وهو أن تحرك الشيء وتزعزعه، قد جاء في الحديث قال: «قلت: ما حطاني» قال: قَفَدني، والقَفْد: صفع الرأس بِبَسْط الكف من قبل القفا، تقول: قَفَدْتُه قَفْدًا.\n_________\n(١) رقم (٢٦٠٤) في البر والصلة، باب من لعنه النبي ﷺ وسبه أو دعا عليه وليس هو أهلًا لذلك، كان له زكاة وأجرًا ورحمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٤٠) (٢١٥٠) و(١/٣٣٨) (٣١٣١) قال: حدثنا محمد بن جعفر. ومسلم (٨/٢٧) قال: حدثنا محمد بن المثنى العنزي. (ح) وحدثنا ابن بشار، قالا: حدثنا أمية بن خالد. (ح) وحدثني إسحاق بن منصور، قال: أخبرنا النضر بن شميل.\nأربعتهم - محمد بن جعفر، وابن المثنى، وابن بشار، والنضر - قالوا: حدثنا شعبة.\n٢- وأخرجه أحمد (١/٢٩١) (٢٦٥١) قال: حدثنا عفان. وفي (١/٣٣٥) (٣١٠٤) قال: حدثنا بكر بن عيسى أبو بشر الراسبي.\nكلاهما - عفان، وأبو بشر - قالا: حدثنا أبو عوانة.\nكلاهما- شعبة، وأبو عوانة - قالا: أخبرنا أبو حمزة، فذكره.","vol":"9","page":108},{"text":"<span data-type=\"title\" id=toc-1444>سُنَين أبو جميلة - ﵁</span>-\n٦٦٥٩ - (خ) محمد بن شهاب الزهري - ﵀ - قال: «زعم أبو ⦗١٠٩⦘ جميلة أنه أدرك النبيَّ - ﷺ-، وخرج معه عام الفتح» أخرجه البخاري (١) .\n_________\n(١) ٧ / ١٨ في المغازي، باب مقام النبي ﷺ بمكة زمن الفتح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح٤٣٠١) قال: حدثني إبراهيم بن موسى، قال: أخبرنا هشام، عن معمر، عن الزهري، فذكره.","vol":"9","page":108},{"text":"<span data-type=\"title\" id=toc-1445>عَبَّاد بن بشر - ﵁</span>-\n٦٦٦٠ - (خ) عائشة - ﵂ - قالت: «تهجَّد النبيُّ - ﷺ- في بيتي، فسمع صَوتَ عبَّاد يُصلِّي في المسجد، فقال: يا عائشة أصَوتُ عباد هذا؟ قلتُ: نعم، قال: اللهم ارحم عبَّادًا» أخرجه البخاري (١) .\n_________\n(١) في الأصل: رواه مسلم. وليس هو عند مسلم، وقد رواه البخاري تعليقًا ٥ / ١٩٥ في الشهادات، باب الأعمى ونكاحه وأمره وإنكاحه ومبايعته، قال الحافظ في \" الفتح \": وصله أبو يعلى من طريق محمد بن إسحاق عن يحيى بن عباد بن عبد الله بن الزبير عن أبيه عن عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (ح٢٦٥٥ قائلا: وزاد عباد بن عبد الله عن عائشة، فذكره.\nوقال الحافظ في الفتح (٥/٣١٤): وصله أبو يعلى من طريق محمد بن إسحاق، عن يحيى بن عباد بن عبد الله بن الزبير، عن أبيه، فذكره.","vol":"9","page":109},{"text":"<span data-type=\"title\" id=toc-1446>ضِماد بن ثعلبة الأزدي - ﵁</span>-\n٦٦٦١ - (م) عبد الله بن عباس - ﵄ -: أن ضِمادًا قدم مكة، وكان من أزْدِ شَنُوءة، وكان يَرْقي من هذه الريح، فسمع سُفَهاءَ مكةَ يقولون: إنَّ محمدًا مجنون، فقال: لو أني أتيتُ هذا الرجل، لعَلَّ الله يَشْفِيه على يَدَيَّ، فلقيه، فقال: يا محمد، إنِّي أرْقي من هذه الريح، وإن الله يشفي على يديَّ من شاءَ، فهل لك؟ فقال رسولُ الله - ﷺ-: إن الحمد لله نحمده، ونستعينُه، مَن يهده الله فلا مُضِلَّ له، ومَنْ يُضْلِلْ فلا هادي له، وأشهدُ أن لا إله إلا الله وحده لا شريك له، وأنَّ محمدًا عبدُه ورسولُه، ⦗١١٠⦘ أما بعدُ، قال ضماد: فقلت له: أعِدْ عَلَيَّ كلماتِك هؤلاء، فأعادهنَّ عليه رسولُ الله - ﷺ- ثلاث مرات، فقال: لقد سمعت قول الكهنة، وقول السحرة، وقول الشعراء، فما سمعتُ مثل كلماتِك هؤلاء، وقد بلغن قاموسَ البحر (١)، هاتِ يَدَك أُبَايِعْكَ على الإسلام، فبايعه رسولُ الله - ﷺ-، فقال رسولُ الله - ﷺ-: وعلى قومك؟ قال: وعلى قومي. فبعث رسولُ الله - ﷺ- سَرِيَّة بعد مقدَمه المدينة، فمرُّوا على قومه، فقال صاحب السَّرِيَّةِ للجيش: هل أصبتم من هؤلاء شيئًا؟ فقال رجل من القوم: أصبتُ منهم مِطْهرة - وفي نسخة: إدَاوَة - فقال: رُدُّوها، فإن هؤلاء قومُ ضِماد. أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قاموس) قاموس البحر: معظمه ووسطه.\n(سَرِية) السرية: طائفة من الجيش ينفذون في طلب العدو، سُمُّوا بذلك: لأنهم ينفذون ليلًا لينكتم أمرهم، فهم يسرون إلى العدو سُرى، والسُّرَى: سير الليل.\n(مِطهرة) المطهرة والإداوة: السطيحة.\n_________\n(١) وفي بعض النسخ: ناعوس البحر، وقال القاضي عياض: أكثر نسخ \" صحيح مسلم \" وقع فيها: قاعوس، قال أبو عبيد: قاموس البحر: وسطه، وقال ابن دريد: لجته، وقال صاحب \" كتاب العين \": قعره الأقصى.\n(٢) رقم (٨٦٨) في الجمعة، باب تخفيف الصلاة والخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٠٢) (٢٧٤٩) قال: حدثنا يحيى بن آدم، قال: حدثنا حفص بن غياث. وفي (١/٣٥٠) (٣٢٧٥) قال: حدثنا يحيى بن آدم، قال: حدثنا ابن أبي زائدة. ومسلم (٣/١١) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن المثنى.\nكلاهما عن عبد الأعلى - وهو أبو همام - وابن ماجة (١٨٩٣) قال: حدثنا بكر بن خلف أبو بشر، قال: حدثنا يزيد بن زريع. والنسائي (٦/٨٩) قال: أخبرنا عمرو بن منصور، قال: حدثنا محمد بن عيسى، قال: حدثنا يحيى بن زكريا بن أبي زائدة.\nأربعتهم - حفص، وابن أبي زائدة، وعبد الأعلى، ويزيد - عن داود بن أبي هند، عن عمرو بن سعيد، عن سعيد بن جبير، فذكره.\n*الروايات مطولة ومختصرة.","vol":"9","page":109},{"text":"<span data-type=\"title\" id=toc-1447>عدي بن حاتم - ﵁</span>-\n٦٦٦٢ - (خ م ت) عدي بن حاتم - ﵁ - قال: «أتيتُ رسولَ الله - ﷺ- وهو جالس في المسجد، فقال القوم: هذا عدي [بن حاتم]، وكنتُ جئتُ بغير أمان، ولا كتاب، فلما دُفعتُ إليه أخذ بيدي، وقد كان بلغني أنه قال: إني لأرجو أن يجعل الله يدَه في يدي، قال: فقام بي، فلقينا امرأة معها صبيّ، فقالا: إنَّ لنا إليك حاجة، فقام معهما، حتى قضى حاجتهما ثم أخذ بيدي حتى أتى [بي] داره، فألقت له الوليدة وسَادَة، فجلس عليها وأنا بين يديه، فحمد الله وأثنى عليه، ثم قال لي: يا عديُّ، ما يُفِرُّك من الإسلام؟ أن تقولَ: لا إله إلا الله، فهل تَعْلَمُ من إله سوى الله؟ قال: قلت: لا، ثم تكلّم ساعة، ثم قال: أتفِرُّ من أن يقال: الله أكبر؟ فهل تعلم شيئًا أكبر من الله؟ قال: قلت: لا، قال: اليهودُ مغضوب عليهم، و[إنَّ] النصارى ضُلاَّل، قلت: فإني حَنِيف مسلم، قال: فرأيتُ وَجْهَهُ تَبَسَّطَ فرحًا، ثم أمر بي، فأُنْزِلتُ عند رجل من الأنصار، وجعلتُ أغشاه، آتيه طرفي النهار، قال: فبينما أنا عنده عَشِيَّة، إذْ جاءه قوم في ثياب من الصوف من هذه النِّمار، قال: فصلّى، وقام فَحَثَّ عليهم، ثم قال: ولو صاع، ولو بنصف صاع، ولو قُبْضَة، ولو ببعض قُبضة، يقي أحدُكم وجهَه من حرِّ جهنم - أو النار - ولو بتمرة، ولو بشِقِّ تمرة، فإن أحدكم لاقي الله وقائل له ما أقول ⦗١١٢⦘ لكم: ألم أجعل لك سمعًا وبصرًا؟ فيقول: بلى، فيقول: ألم أجعل لك مالًا وولدًا؟ فيقول: بلى، فيقول: أين ما قَدَّمْتَ لنفسِك؟ فينظر قُدّامَه وبَعْدَه، وعن يمينه وعن شماله، ثم لا يجد شيئًا يقي به وجهه حر جهنم، لِيَقِ أحدُكم وجهه النار ولو بشِقِّ تمرة، فإن لم يجد فبكلمة طيبة، فإني لا أخاف عليكم الفاقة، فإن الله ناصرُكم ومعطيكم، حتى تسير الظعينة فيما بين يثرب والحِيْرة [أو] أكثر، ما يُخاف على مطيَّتِها السَّرَقُ، فجعلت أقول في نفسي: فأين لصوص طَيِّء؟» أخرجه الترمذي هكذا بطوله (١) .\nوقد أخرج البخاري ومسلم منه طرفًا في معنى الصدقة، وأخرجه البخاري بلفظ آخر وزيادة ونقصان يرد في المعجزات من «كتاب النبوة» من حرف النون.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما يُفِرُّك) أفررتُ الرجل: إذا فعلت به فعلًا يَفِرُّ منك لأجله، أي: ما يهربك من الإسلام؟.\n(حنيف) الحنيف في الأصل: المائل، وهو في الوضع الشرعي: المائل عن الأديان كلها إلى دين الإسلام. ⦗١١٣⦘\n(النمار) جمع نِمرة، وهي كل شَملة من مآزر الأعراب مخطَّطة، وقيل: هي أكسية كان يلبسها الإماء.\n(الظعينة) المرأة ما دامت في الهودج، ثم سميت زوجة الرجل ظعينةً توسُّعًا.\n(السَّرَق) السَّرقة: إلا أنه المصدر، سرق يسرِق سرَقًا.\n_________\n(١) رقم (٢٩٥٦) في التفسير، باب ومن سورة فاتحة الكتاب، ورواه أيضًا أحمد في \" المسند \" ٤ / ٣٧٨، وفي سنده عباد بن حبيش لم يوثقه غير ابن حبان وباقي رجاله ثقات، وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث سماك بن حرب، وقال ابن كثير في التفسير: وقد روي حديث عدي هذا من طرق، وله ألفاظ كثيرة يطول ذكرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٧٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٢٩٥٣) قال: أخبرنا عبد بن حميد، قال: أخبرنا عبد الرحمن بن سعد، قال: أنبأنا عمرو بن أبي قيس. وفي (٢٩٥٤) قال: حدثنا محمد بن المثنى، وبندار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما - شعبة، وعمرو بن أبي قيس - عن سماك بن حرب، عن عباد بن حبيش، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث سماك بن حرب، وروى شعبة عن سماك ابن حرب عن عباد بن حبيش عن عدي بن حاتم عن النبي -ﷺ-، الحديث بطوله.","vol":"9","page":111},{"text":"٦٦٦٣ - (خ م) عدي بن حاتم - ﵁ - قال: «أتينا عُمَر في وفْد، فجعل يدعو رَجُلًا رَجُلًا، ويُسَمِّيهم، فقلت: أما تعرفني يا أمير المؤمنين؟ قال: بلى، أسلمتَ إذ كفروا، وأقبلتَ إذ أدبروا، ووفَيْتَ إذ غَدَروا، وعَرَفْتَ إذ أنْكَرُوا، قلت: فلا أبالي إذًا» أخرجه مسلم (١) .\nوفي رواية البخاري قال: «أتيت عمرَ بن الخطاب في أُناس من قومِي، فجعل يَفْرِضُ للرجل من طَيِّء في ألفين، ويُعْرِضُ عنِّي، قال: فاستقبلته فأعرض عنِّي، ثم أتيتُه من حِيال وجهه، فأعرض عني، قال: فقلت: يا أمير المؤمنين، أتعرفني؟ قال: فضحك، ثم قال: نَعَمْ، والله إنِّي لأعرفك، آمنتَ إذ كفروا، وأقبلتَ إذ أدبروا، ووفيتَ إذ غَدَروا، وإنَّ أولَ صدقة بَيَّضَتْ وجهَ رسولِ الله - ﷺ- ووجوه أصحابه صدقةُ طيء، جئتَ بها إلى ⦗١١٤⦘ النبيِّ - ﷺ-، ثم أخذ يعتذر، ثم قال: إنما فرضت لقوم أجْحَفَتْ بهم الفاقةُ، وهم سادةُ عشائرهم، لما ينوبهم من الحقوق، فقال عديّ: فلا أُبالي إذًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يفرض في ألفين): أي يوجب له هذا المقدار من المال في العطاء.\n(حيال الشيء): تلقاؤه وما يواجهه.\n(أجحفت) به الحاجة: إذا أفقرَته وأذهبت ماله، وجعلته محتاجًا إلى غيره، والفاقة: الفقر والحاجة.\n(ينوبهم) نابهم الأمر: أي طرقهم وعَرَض لهم، والمراد به: ما يتجدد من الحوادث التي يحتاجون أن ينفقوا فيها.\n_________\n(١) كذا في الأصل: أخرجه مسلم، ولم نجد هذه الرواية عنده، وإنما هي رواية البخاري ٨ / ٧٩ في المغازي، باب قصة وفد طيء وحديث عدي بن حاتم.\n(٢) هذه الرواية ليست عند البخاري كما ذكر المصنف، وقد تقدمت روايته، وهي عند أحمد في \" المسند \" رقم (٣١٦) وقد رواه مسلم مختصرًا رقم (٢٥٢٣) في فضائل الصحابة، باب من فضائل غفار وأسلم وجهينة وأشجع ومزينة وتميم ودوس وطيء من حديث عدي بن حاتم قال: أتيت عمر بن الخطاب، فقال لي: إن أول صدقة بيضت وجه رسول ﷺ ووجوه أصحابه، صدقة طيء، جئت بها إلى رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤٥) (٣١٦) قال: حدثنا بكر بن عيسى، قال: حدثنا أبو عوانة، عن المغيرة، عن الشعبي. والبخاري (٥/٢٢١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة، قال: حدثنا عبد الملك، عن عمرو بن حريث. ومسلم (٧/١٨٠) قال: حدثني زهير بن حرب، قال: حدثنا أحمد بن إسحاق، قال: حدثنا أبو عوانة، عن مغيرة، عن عامر.\nكلاهما - عامر الشعبي، وعمرو بن حريث - عن عدي بن حاتم، فذكره.\n* الروايات مطولة ومختصرة.","vol":"9","page":113},{"text":"<span data-type=\"title\" id=toc-1448>ثمامة بن أُثال - ﵁</span>-\n٦٦٦٤ - (خ م د س) أبو هريرة - ﵁ - قال: بعث رسولُ الله - ﷺ- خَيْلًا قِبَلَ نَجْد، فجاءت بِرَجُل من بني حَنيفة يقال له: ثُمامة بن أُثال، سَيِّدُ أهلِ اليمامة، فربطوه بِسارِية من سواري المسجد، ⦗١١٥⦘ فخرج إليه رسولُ الله - ﷺ-، فقال: ماذا عندكَ يا ثُمامةُ؟ فقال: عندي خير يا محمد، إن تَقْتُلْ ذا دم، وإن تُنْعِم على شاكر، وإن كنْتَ تريدُ المالَ فَسَلْ تُعْطَ منه ما شئتَ، فتركه رسولُ الله - ﷺ-، حتى إذا كان الغَدُ، قال له: ما عِنْدَك يا ثمامة؟ فقال مثل ذلك، فتركه حتى إذا كان بَعْد الغَدِ، فقال: ماذا عندك يا ثمامة؟ قال: عندي ما قُلتُ لك ... وذكر مثله، فقال رسولُ الله - ﷺ-: «أطْلِقُوا ثمامة، فأطلَقوه، فانْطَلَقَ إلى نخل قريب منَ المسجد، فاغتسل، ثم دَخَلَ المسجد، فقال: أشهد أن لا إله إلا الله، وأشهد أن محمدًا رسول الله، يا محمد، والله ما كان على الأرض [وجه] أبْغَضَ إليَّ من وجهك، فقد أصبح وجْهُكَ أحبَّ الوجوه كلِّها إليَّ، والله ما كان من دِين أبْغَضَ إليَّ من دينِك، فقد أصبح دِينُك أحبَّ الدِّين كلِّه إليَّ، والله ما كان من بلد أبْغَضَ إليَّ من بَلَدِك، فقد أصبح بَلَدُك أحبَّ البلاد كلِّها إليَّ، وإنَّ خَيْلَكَ أخذتْني، وأنا أُريدُ العُمْرةَ، فماذا ترى؟ فبشَّره رسولُ الله - ﷺ-، وأمره أن يعتمر، فلما قَدِمَ مكة قيل له: أصَبأتَ؟ قال: لا، ولكن أسلمتُ مع محمد رسول الله - ﷺ-، ولا واللهِ لا يأتيكم من اليمامة حبَّةُ حِنْطة، حتى يأذن فيها رسولُ الله - ﷺ-» هذا لفظ حديث مسلم.\nوأخرجه البخاري مختصرًا. ⦗١١٦⦘\nوأخرج منه أبو داود إلى قوله: «وأن محمدًا رسولُ الله - ﷺ-» ثم قال ... وساق الحديث، ولم يذكر لفظه. قال أبو داود: وقد روي «ذا ذِمٍّ» (١) .\nوأخرج النسائي منه طرفًا في غُسل الكافر إذا أراد أن يُسْلِمَ، وهذا لفظه، قال أبو هريرة: «إنَّ ثمامةَ بن أُثال انطلق إلى نَخْل قريب من المسجد، فاغتسل، ثم دخل المسجد، فقال: أشهد أن لا إله إلا الله، وأنَّ محمدًا عبده ورسوله، يا محمد، والله ما كان على وجه الأرض [وجه] أبْغَضَ إليَّ من وجْهِك، فقد أصبح وَجْهُكَ أحبَّ الوجوه كلِّها إليَّ، وإن خَيْلَكَ أخَذَتْنِي، وأنا أُريدُ العُمْرةَ، فماذا ترى؟ فبشّره رسولُ الله - ﷺ-، وأمرهُ أن يعتمر» (٢) .\n_________\n(١) أي: ذا ذمام وحرمة في قومه.\n(٢) رواه البخاري ١ / ٤٦٢ في المساجد، باب الاغتسال إذا أسلم وربط الأسير في المسجد، وباب دخول المشرك المسجد، وفي الخصومات، باب التوثق ممن تخشى معرته، وباب الربط والحبس في الحرم، وفي المغازي، باب وفد بني حنيفة، ومسلم رقم (١٧٦٤) في الجهاد، باب ربط الأسير وحسبه وجواز المن عليه، وأبو داود رقم (٢٦٧٩) في الجهاد، باب في الأسير يوثق، والنسائي ١ / ١١٠ في الطهارة، باب تقديم غسل الكافر إذا أراد أن يسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٤) قال: حدثنا عبد الرحمن، قال: حدثنا عبد الله بن عمر. وفي (٢/٤٥٢) قال: حدثنا حجاج، قال: حدثنا ليث. وفي (٢/٤٨٣) قال: حدثنا سريج، قال: حدثنا عبد الله، يعني ابن عمر. والبخاري (١/١٢٥) و(٣/١٦١) و(٥/٢١٤) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث. وفي (١/١٢٧) و(٣/١٦١) قال: حدثنا قتيبة، قال: حدثنا الليث. ومسلم (٥/١٥٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا محمد بن المثنى، قال: حدثنا أبو بكر الحنفي، قال: حدثني عبد الحميد بن جعفر. وأبو داود (٢٦٧٩) قال: حدثنا عيسى بن حماد المصري وقتيبة، قال قتيبة: حدثنا الليث. والنسائي (١/١٠٩، ٢/٤٦) . وفي الكبرى (١٩٠) و(٧٠٢) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. وابن خزيمة (٢٥٢) قال: حدثنا الربيع بن سليمان المرادي، قال: حدثنا شعيب، يعني ابن الليث، عن أبيه. وفي (٢٥٣) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، قال: أخبرنا عبد الله وعبيد الله ابنا عمر.\nأربعتهم - عبد الله بن عمر، والليث، وعبد الحميد بن جعفر، وعبيد الله بن عمر - عن سعيد بن أبي سعيد المقبري، فذكره.\n* أخرجه أحمد (٢/٢٤٦) قال: حدثنا سفيان، عن ابن عجلان. وقرىء على سفيان، عن سعيد، عن أبي هريرة، إن شاء الله، قال سفيان: الذي سمعناه منه، عن ابن عجلان. لا أدري عمن سئل سفيان، عن ثمامة بن أثال؟ فقال: كان المسلمون أسروه، فذكر نحوه. قال عبد الله بن أحمد بن حنبل: وسمعته يقول: عن سفيان سمعت ابن عجلان، عن سعيد عن أبي هريرة، أن ثمامة بن أثال قال لرسول الله -ﷺ-.","vol":"9","page":114},{"text":"<span data-type=\"title\" id=toc-1449>عمرو بن عَبَسَة السُّلَمِي - ﵁</span>-\n٦٦٦٥ - (م) أبو أمامة الباهلي - ﵁ - قال: «قال عمرو بن عَبَسَةَ السُّلَميُّ: كُنْتُ وأنا في الجاهلية أظُنُّ أنَّ الناس على ضلالة، وأنهم لَيْسُوا على شيء، وهم يَعْبُدُون الأوثان، فسمعتُ برَجُل بمكةَ يُخْبِرُ ⦗١١٧⦘ أخْبارًا، فَقَعَدْتُ على رَاحِلتي، فَقَدِمْتُ عليه، فإذا رسول الله - ﷺ- مُسْتَخْفِيًا، حِرَاء (١)، عليه قومه، فَتَلَطَّفتُ، حتى دخلت عليه بمكة، فقلت له: ما أنتَ (٢)؟ فقال: أنا نبي، فقلت: وما نبي؟ قال: أرسلني الله، فقلت: فَبِأيِّ شيء [أرسلك]؟ قال: [أرسلني] بصلة الأرحام، وكسر الأوثان، وأن يُوَحَّدَ الله ولا يشرك به شيء، قلت له: فمن معك على هذا؟ قال: حُر وعبد، قال: ومعه يومئذ مِمَّنْ آمَنَ به: أبو بكر وبلال، قلتُ: إنِّي مُتَّبِعُك، قال: إنك لا تستطيع ذلك يومَك هذا، ألا ترى حالي وحالَ الناس؟ ولكن ارجع إلى أهلك، فإذا سمعتَ بي قد ظهرتُ فائتني، قال: فذهبتُ إلى أهلي، وقدِمَ رسولُ الله - ﷺ- المدينةَ، وكنتُ في أهْلي، فجعلتُ أتخبَّر الأخبار، وأسأل الناس حين قَدِمَ المدينة، حتى قدم عليَّ نَفَر من أهل يثرب [من أهل المدينة] فقلت: ما فعل هذا الرجل الذي قَدِمَ المدينة؟ فقالوا: الناسُ إليه سِرَاع، وقد أراد قومه قَتْلَهُ، فلم يستطيعوا ذلك، فقدمتُ المدينة، فدخلتُ عليه فقلت: يا رسولَ الله، أتعرفني؟ قال: نعم، أنتَ الذي لقيتَني بمكة؟ [قال: فقلت: بلى] فقلتُ: يا رسولَ الله، أخبرني عَمَّا علَّمك الله وأجهلُه (٣) أخبرني عن الصلاة؟ قال: صَلِّ صلاة الصبح، ثم أقْصِرْ عن الصلاة ⦗١١٨⦘ حتى تطلع الشمس، حتى ترتفع، فإنها تطلع حين تطلُع بين قَرْنَي شيطان، وحينئذ يسجد لها الكفار، ثم صلِّ، فإن الصلاة مشهودة محضورة، حتى يستقلَّ الظِّل بالرُّمح، ثم أقصر عن الصلاة، فإن حينئذ تُسْجَرُ جهنمُ، فإذا فاء الفيء فصلِّ فإن الصلاة مشهودة محضورة، حتى تصلِّيَ العصر، ثم أقصر عن الصلاة حتى تغربَ الشمس، فإنها تغرب بين قرني شيطان، وحينئذ يسجد لها الكفار، قال: ثم صَلِّ ما بدا لك، فقلت: يا نبيَّ الله فالوضوء حدِّثني عنه، قال: ما منكم من رجل يُقَرِّب وَضوءه فيُمضمضُ ويستنشق ويستنثر إلا خَرّت خطايا وجهه وفيه وخياشيمه مع الماء، ثم إذا غسل وجهه، كما أمره الله تعالى، إلا خَرَّت خطايا وجهه من أطراف لحيته مع الماء، أو مع آخر قطرة من الماء، ثم يغسل يديه إلى المرفقين إلا خَرَّت خطايا يديه من أنامله مع الماء، ثم يمسح رأسه إلا خرَّت خطايا رأسه من أطراف شعره ومن أُذنيه مع الماء، ثم يَغسل قدميه إلى الكعبين إلا خرت خطايا رجليه من أنامل رجليه مع الماء، فإن هو قام فصلَّى، فحمد الله وأثنى عليه، ومجَّده بالذي هو له أهل، وفَرَّغ قلبه لله في صلاته، إلا انصرف من خطيئته كهيئته يوم ولدته أمه» .\nفحدَّث عمرو بن عبَسة بهذا الحديث أبا أمامة صاحبَ رسول الله - ﷺ- فقال له أبو أمامة: يا عمرو، انظر ما تقول؟ [في مَقام واحد يعطى هذا الرجل؟] فقال [عمرو: يا أبا أمامة]، لقد كَبِرَت سِنِّي، وَرَقَّ عَظْمِي، واقترب ⦗١١٩⦘ أجلي، وما بي حاجة أن أكذبَ على الله، و[لا] على رسوله، ولو لم أسمعْهُ منه إلا مرتين أو ثلاثًا - حتى عدّ سبعًا - ما حدَّثتُ به أبدًا، ولكنِّي سمعته منه أكثر من ذلك. أخرجه مسلم (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِرَاء) قوم حِرَاء: غضاب مغمومون قد انتقصهم أمرٌ، وعيل صبرهم به حتى أثَّر في أجسامهم، وهو من قولهم: حَرَى جسمه يَحْرِي: إذا نقص من ألم وغمّ.\n(مشهودة) تشهدها الملائكة ويحضُرونها.\n(يستقل الظل بالرمح) استقلال الظل بالرمح: كناية عن وقت الظهر، وهو أن يصير الظل مثل ذي الظل.\n(تسجر) سَجَرت النار: إذا أوقدتها.\n(قرني شيطان) قرنا الشيطان: كناية عن جنبي رأسه، وقيل: هو مَثل، معناه: أنه في هذا الوقت يتحرك الشيطان فيتسلط، وقيل: القرن: القوة.\n(فاء) الفيء: أي رجع من جانب الغرب إلى جانب الشرق.\n(مجدَّه) التمجيد: التعظيم، و«المجيد» الكريم الشريف.\n_________\n(١) في نسخ مسلم المطبوعة: جرآء، بوزن علماء، جمع جريء، أي: متسلطين غير هائبين له، قال المصنف في \" النهاية \": هكذا رواه وشرحه بعض المتأخرين، والمعروف: حِرَاء.\n(٢) هكذا هو في الأصول \" ما أنت \" ولم يقل: من أنت، لأنه سأله عن صفته، لا عن ذاته، الصفات مما لا يعقل.\n(٣) وفي هامش الأصل: وفي نسخة لمسلم: مما علمك الله وأجهله.\n(٤) رقم (٨٣٢) في صلاة المسافرين، باب إسلام عمرو بن عبسة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/٥٦٩) قال: حدثني أحمد بن جعفر المعقري، قال: حدثنا النضر بن محمد، قال: حدثنا عكرمة بن عمار، قال: حدثنا شداد بن عبد الله وأبو عمار، ويحيى بن أبي كثير، عن أبي أمامة، فذكره.","vol":"9","page":116},{"text":"القسم الثاني من الفرع الثاني من الفصل الثاني من الباب الرابع: في فضائل النساء الصحابيات - ﵅-\n<span data-type=\"title\" id=toc-1451>خديجة بنت خُوَيْلِد - ﵂</span>-\n٦٦٦٦ - (خ م) إسماعيل بن أبي خالد قال: قلتُ لعبد الله بن أبي أوفَى: «أكان رسولُ الله - ﷺ- بَشَّرَ خَديجةَ بِبَيْت في الجنة؟ قال: نعم، بَشَّرَها ببيت في الجنة من قَصَب، لا صَخَبَ فيه ولا نَصَب» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قصب) القصب هاهنا اللؤلؤ المجوف، وقيل: هو جوهر طويل مجوف.\n(صخب) الصَّخَب: الضجة والغلبة. ⦗١٢١⦘\n(نصب) النصب: التعب.\n_________\n(١) كذا في الأصل: أخرجه البخاري ومسلم، وفي المطبوع: أخرجه البخاري ومسلم والترمذي وعلم عليه علامة الترمذي، وليس هو عند الترمذي، فقد رواه البخاري ٧ / ١٠٤ في فضائل أصحاب النبي ﷺ، باب تزويج النبي ﷺ خديجة وفضلها، ومسلم رقم (٢٤٣٣) في فضائل الصحابة، باب من فضائل خديجة أم المؤمنين رضي الله تعالى عنها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٢٠) قال: حدثنا سفيان. وأحمد (٤/٣٥٥) قال: حدثنا ابن نمير ويعلى. وفي (٤/٣٥٦) قال: حدثني أبو عبد الرحمن صاحب الهروي، واسمه عبيد الله بن زياد. وفيه (٤/٣٥٦) قال: حدثنا يزيد بن هارون. وفي (٤/٣٨١) قال: حدثنا يحيى بن سعيد. والبخاري (٣/٧) قال: حدثنا إسحاق بن إبراهيم، عن جرير. وفي (٥/٤٨) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٧/١٣٣) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي ومحمد بن بشر العبدي. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا أبو معاوية (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا المعتمر بن سليمان وجرير (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. والنسائي في فضائل الصحابة (٢٥٥) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا المعتمر.\nجميعهم - سفيان، وابن نمير، ويعلى، وأبو عبد الرحمن، ويزيد، ويحيى، وجرير، ومحمد بن بشر، وأبو معاوية، ووكيع، والمعتمر - عن إسماعيل بن أبي خالد، فذكره.","vol":"9","page":120},{"text":"٦٦٦٧ - (خ م) أبو هريرة - ﵁ - قال: «أتى جبريلُ ﵇ إلى النبيِّ - ﷺ- فقال: يا رسولَ الله، هذه خديجة قد أتت، ومعها إناء فيه إدَام - أو طعام أو شراب - فإذا هي أتَتْكَ فَاقْرَأْ ﵍ من ربِّها، [ومنِّي] وبَشِّرها ببيت في الجنة من قَصَب، لا صَخَبَ فيه ولا نَصَبَ» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٦٠٥ في فضائل أصحاب النبي ﷺ، باب تزويج النبي ﷺ خديجة وفضلها، وفي التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٢٤٣٢) في فضائل الصحابة، باب فضائل خديجة أم المؤمنين ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٠) . والبخاري (٥/٤٨) قال: حدثنا قتيبة بن سعيد. ومسلم (٧/١٣٣) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب وابن نمير. والنسائي في فضائل الصحابة (٢٥٣) قال: أخبرنا عمرو بن علي.\nستتهم - أحمد بن حنبل، وقتيبة، وأبو بكر، وأبو كريب، وابن نمير، وعمرو - عن محمد بن فضيل، عن عمارة، عن أبي زرعة، فذكره.\n* أخرجه البخاري (٩/١٧٦) قال: حدثنا زهير بن حرب قال: حدثنا ابن فضيل، عن عمارة، عن أبي زرعة، عن أبي هريرة. فقال: هذه خديجة أتتك بإناء فيه طعام، أو إناء فيه شراب.. فذكر الحديث نحوه. ولم يذكر النبي -ﷺ-.","vol":"9","page":121},{"text":"٦٦٦٨ - (خ م ت) عائشة - ﵂ - قالت: ما غِرْتُ على أحد من نساء النبيِّ - ﷺ- ما غِرْتُ على خديجة قطّ، وما رأيتُها قط، ولكن كان يُكثر ذِكرها، وربما ذبح الشاة، ثم يُقَطِّعها أعضاءَ، ثم يَبْعَثُها في صدائق خديجة، وربما قلتُ له: كأنه لم يكن في الدنيا امرأة إلا خديجة، فيقول: إنها كانت، وكانت، وكان لي منها ولد. وفي رواية قالت: «وتزوَّجني بعدها بثلاث سنين، وأمره ربُّه ﷿: أن يبشِّرَها ببيت في الجنة من قصب» قال في رواية «وأمره الله ﷿ أن يبشرها ببيت من قصب، وإن كان ليذبح الشاة، فيهدي في خلائلها منها ما يَسَعُهنّ» . ⦗١٢٢⦘\nوفي أخرى «وكان إذا ذبح الشاة يقول: أرسلوا بها إلى أصدقاء خديجة، قالت: فأغْضَبْتُه يومًا، فقلت: خديجة عجوز، فقال: إني رُزِقْتُ حُبَّها» .\nوفي أخرى قالت: «استأذنتْ هَالَةُ بنت خويلد - أختُ خديجةَ - على رسول الله - ﷺ-، فعرف استئذان خديجةَ، فَارْتَاعَ لذلك، فقال: اللهم هالةُ بنت خويلد، فغِرتُ، فقلت: ما تذكر من عجوز من عجائز قريش حَمْراء الشِّدْقَيْنِ، هلكت في الدهر، قد أبدلك الله خيرًا منها» أخرجه البخاري ومسلم.\nولمسلم: قالت: «ما غِرْتُ على امرأة ما غرت على خديجة، لكثرة ذِكرِهِ إياها، وما رأيتُها قَطُّ، وقالت: لم يتزوج النبيُّ - ﷺ- على خديجة حتى ماتت» .\nوفي رواية الترمذي قالت: «ما غِرْتُ على أحد من أزواج النبيِّ - ﷺ- ما غِرْتُ على خديجة، وما بي أن أكون أدْرَكْتُها، وما ذاك إلا لكثرةِ ذِكْرِ رسولِ الله - ﷺ- لها، وإن كان ليذبح الشاة، فيَتتبَّعُ بها صدائق خديجةَ، فيهديها لهنَّ» .\nوفي أخرى قالت: «ما حسدت امرأة ما حسدت خديجة، وما تزوجني رسولُ الله - ﷺ- إلا بعد ما ماتت، وذلك أنَّ رسولَ الله - ﷺ- بشّرها ببيت في الجنةِ من قَصَب - يعني: من قصب اللؤلؤ - لا صَخَبَ فيه ولا نصب» (١) . ⦗١٢٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعضاء) الذي جاء في روايات حديث عائشة في فضل خديجة - ﵂ - في جميع النسخ والكتب التي قرأناها وسمعناها ورويناها «أن النبي - ﷺ- كان يُقَطِّع الشاة أعضاء، فيقسمها في صدائق خديجة» وكذا قرأناها في كتاب الحميدي: «أعضاء» ورأيت في الغريب الذي جمعه الحميدي في شرح كتابه عند ذكر هذا الحديث - ما هذا حكايته.\n(أحِصَّاء) قال: «أَحِصَّاء» جمع حِصة وهي النصيب، يقال في الجمع: حِصص، وهو أكثر استعمالًا، وليس في الحديث لفظة تشبه أحِصَّاء إلا «أعضاء» فإن العين إذا ضُمَّ أولها صارت حاء، وكون الحميدي قد شرح «أحصَّاء» وذكر أنها جمع «حصة» دليل منه على أنه قد رواه «أحِصَّاء» كما شرحها، والتصحيف مع ما شرحه الحميدي ما بقي يتطرق إلى نسخة الغريب، وماعرفت أن «حصة» جمع على «أحصاء» إلا فيما ذكره الحميدي هاهنا وفِعلة لم أعرف لجمعها وزنًا على أفعلاء. وتطلبته في كتب اللغة والنحو، فلم أجدها والله أعلم. ⦗١٢٤⦘\n(خلائلها) الخلائل: جمع خليلة، وهي الصديقة، والخليل: الصديق.\n(فارتاع) ارتاع: افتعل من الرَّوْع، وهو الفزع، كأنه طار لُبُّه لمَّا سمع صوت أخت خديجة.\n_________\n(١) رواه البخاري ٧ / ١٠٢ في فضائل أصحاب النبي ﷺ، باب تزويج النبي ﷺ خديجة وفضلها، وفي النكاح، باب غيرة النساء ووجدهن، وفي الأدب ⦗١٢٣⦘ حسن العهد من الإيمان، وفي التوحيد، باب قول الله تعالى: ﴿ولا تنفع الشفاعة عنده إلا لمن أذن له﴾، ومسلم رقم (٢٤٣٤) و(٢٤٣٥) و(٢٤٣٦) و(٢٤٣٧) في فضائل الصحابة، باب فضائل خديجة أم المؤمنين رضي الله تعالى عنها، والترمذي رقم (٣٨٨٥) و(٣٨٨٦) في المناقب، باب مناقب خديجة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٥٨، ٢٠٢) قال: حدثنا أبو أسامة حماد بن أسامة. وفي (٦/٢٧٩) قال: حدثنا عامر بن صالح. والبخاري (٥/٤٧) قال: حدثنا سعيد بن عفير. قال: حدثنا الليث. وفي (٥/٤٨) قال: حدثنا قتيبة بن سعيد قال: حدثنا حميد بن عبد الرحمن. (ح) وحدثنا عمر بن محمد بن حسن. قال: حدثنا أبي. قال: حدثنا حفص. وفي (٧/٤٧) قال: حدثني أحمد بن أبي رجاء. قال: حدثنا النضر. وفي (٨/١٠) و(٩/١٧٣) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. ومسلم (٧/١٣٣) (١٣٤) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا عبدة (ح) وحدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة (ح) وحدثنا سهل بن عثمان. قال: حدثنا حفص بن غياث. (ح) وحدثنا زهير بن حرب وأبو كريب. جميعا عن أبي معاوية. وابن ماجة (١٩٩٧) قال: حدثنا هارون بن إسحاق. قال: حدثنا عبدة بن سليمان. والترمذي (٢٠١٧)، (٣٨٧٥) قال: حدثنا أبو هشام الرفاعي. قال: حدثنا حفص بن غياث. وفي (٣٨٧٦) قال: حدثنا الحسين بن حريث، قال: حدثنا الفضل بن موسى. والنسائي في فضائل الصحابة (٢٥٦) قال: أخبرنا سليمان بن سلم، قال: أخبرنا النضر. وفي (٢٥٧) قال: أخبرنا الحسين بن حريث، قال: أخبرنا الفضل بن موسى. وفي (٢٥٨) قال: أخبرنا قتيبة بن سعيد. قال: أخبرنا حميد، وهو ابن عبد الرحمن.\nتسعتهم - أبو أسامة حماد بن أسامة، وعامر بن صالح، والليث بن سعد، وحميد بن عبد الرحمن، والنضر بن شميل، وحفص بن غياث، وعبدة بن سليمان، وأبو معاوية الضرير، والفضل بن موسى - عن هشام بن عروة.\n٢- وأخرجه مسلم (٧/١٣٤) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري.\nكلاهما - هشام، والزهري - عن عروة، فذكره.\n* الروايات ألفاظها متقاربة. وبعضهم يزيد على بعض في اللفظ.\nوبلفظ: «ذكر رسول الله -ﷺ- يوما خديجة فأطنب في الثناء عليها، فأدركني ما يدرك النساء من الغيرة، فقلت: لقد أعقبك الله يا رسول الله من عجوز من عجائز قريش، حمراء الشدقين، قالت: فتغير وجه رسول الله -ﷺ- تغيرا لم أره تغير عند شيء قط إلا عند نزول الوحي، أو عند المخيلة حتى يعلم: رحمة، أو عذاب» .\nأخرجه أحمد (٦/١٥٠) قال: حدثنا عفان وبهز. وفي (٦/١٥٤) قال: حدثنا مؤمل أبو عبد الرحمن.\nثلاثتهم - عفان، وبهز، ومؤمل أبو عبد الرحمن - عن حماد بن سلمة، عن عبد الملك بن عمير، عن موسى بن طلحة، فذكره.\nوبلفظ: «كان النبي -ﷺ- إذا ذكر خديجة أثنى عليها فأحسن الثناء، قالت: فغرت يوما، فقلت: ما أكثر ما تذكرها، حمراء الشدق قد أبدلك الله ﷿ بها خيرا منها. قال: ما أبدلني الله ﷿ خيرا منها، قال آمنت بي إذ كفر بي الناس، وصدقتني إذ كذبني الناس، وواستني بمالها إذ حرمني الناس، ورزقني الله ﷿ ولدها إذ حرمني أولاد النساء» .\nأخرجه أحمد (٦/١١٧) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله، قال: أخبرنا مجالد، عن الشعبي، عن مسروق، فذكره.\nوبلفظ: «استأذنت هالة بنت خويلد أخت خديجة على رسول الله -ﷺ-، فعرف استئذان خديجة، فارتاح لذلك، فقال: اللهم هالة بنت خويلد فغرت، فقلت: وما تذكر من عجوز من عجائز قريش حمراء الشدقين هلكت في الدهر فأبدلك الله خيرا منها» .\nأخرجه مسلم (٧/١٣٤) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر، عن هشام، عن أبيه، فذكره.\nوبلفظ: «لم يتزوج النبي -ﷺ- على خديجة حتى ماتت» .\nأخرجه عبد بن حميد (١٤٧٥) . ومسلم (٧/١٣٤) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن عروة، فذكره.","vol":"9","page":121},{"text":"<span data-type=\"title\" id=toc-1452>وهذه أحاديث مشتركة بينها وبين غيرها</span>\n٦٦٦٩ - (خ م ت) علي بن أبي طالب - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «خَيْرُ نسائها: مريمُ بنتُ عمران، وخيرُ نسائها: خديجة بنتُ خويلد» أخرجه البخاري ومسلم والترمذي.\nقال أبو كريب: «وأشار وكيع إلى السماء والأرض» (١) .\nزاد رزين: أن رسولَ الله - ﷺ- قال: «كَمُلَ من الرجال كثير، ولم يكمُل من النساء إلا مريمُ بنتُ عمران، وآسِيَةُ امرأةُ فرعون، وخديجةُ بنتُ خويلد، وفاطمةُ بنت محمد، وفَضْلُ عائشة على النساء كفضل الثريد على ⦗١٢٥⦘ سائر الطعام» (٢) .\n_________\n(١) رواه البخاري ٧ / ١٠١ في فضائل أصحاب النبي ﷺ، باب تزويج النبي ﷺ خديجة وفضلها، وفي الأنبياء، باب قول الله تعالى: ﴿وإذ قالت الملائكة يا مريم إن الله اصطفاك وطهرك﴾، ومسلم رقم (٢٤٣٠) في فضائل الصحابة، باب فضائل خديجة أم المؤمنين رضي الله تعالى عنها، والترمذي رقم (٣٨٨٧) في المناقب، باب مناقب خديجة ﵂.\n(٢) هذه الرواية هي من حديث أبي موسى الأشعري، وهي عند البخاري ٦ / ٣٤٠ في الأنبياء، باب قول الله تعالى: ﴿وإذ قالت الملائكة يا مريم إن الله اصطفاك وطهرك﴾، ومسلم رقم (٢٤٣١) في فضائل الصحابة، باب فضائل خديجة أم المؤمنين ﵂، والترمذي رقم (١٨٣٥) في الأطعمة، باب ما جاء في الثريد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٨٤) (٦٤٠) قال: حدثنا عبد الله بن نمير. وفي (١/١٣٢) (١١٠٩) قال: حدثنا وكيع. وفي (١/١٤٣) (١٢١١) قال: حدثنا محمد بن بشر. والبخاري (٤/٢٠٠) قال: حدثني أحمد بن أبي رجاء، قال: حدثا النضر. وفي (٥/٤٧) قال: حدثني محمد، قال: أخبرنا عبدة. وفي (٥/٤٧) قال: حدثني صدقة، قال: أخبرنا عبدة. ومسلم (٧/١٣٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير وأبو أسامة. (ح) وحدثنا أبو كريب، قال: حدثنا أبو أسامة وابن نمير، ووكيع وأبو معاوية. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عبدة بن سليمان. (ح) وحدثنا أبو كريب، قال: حدثنا أبو أسامة. والترمذي (٣٨٧٧) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة. وعبد الله بن أحمد (١/١١٦) (٩٣٨) قال: حدثنا أبو خيثمة زهير ابن حرب، قال: حدثنا وكيع. (ح) وحدثنا إسحاق بن إسماعيل، قال: حدثنا أبو معاوية ووكيع. والنسائي في الكبرى الورقة (١١٠-ب) قال: أخبرنا أحمد بن حرب، قال: حدثنا أبو معاوية.\nسبعتهم - عبد الله بن نمير، ووكيع، ومحمد بن بشر، والنضر بن شميل، وعبدة بن سليمان، وأبو أسامة، وأبو معاوية - عن هشام بن عروة، عن أبيه، عن عبد الله بن جعفر، فذكره.","vol":"9","page":124},{"text":"٦٦٧٠ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «حَسبُك من نساء العالمين: مريمُ بنتُ عمران، وخديجةُ بنتُ خويلد، وفاطمةُ بنتُ محمد - ﷺ-، وآسِيَةُ امرأة فرعون» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٨٨) في المناقب، باب مناقب خديجة أم المؤمنين ﵂، ورواه أيضًا أحمد في \" المسند \"، وابن حبان رقم (٢٢٢٢) \" موارد \"، والحاكم ٣ / ١٥٧ وصححه ووافقه الذهبي، وقال الترمذي: هذا حديث صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/١٣٥) . والترمذي (٣٨٧٨) قال: حدثنا أبو بكر بن زنجويه.\nكلاهما - أحمد، وأبو بكر - قالا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة، فذكره.\nوقال الترمذي: هذا حديث صحيح.","vol":"9","page":125},{"text":"<span data-type=\"title\" id=toc-1453>فاطمة بنت محمد - ﷺ﵂</span>-\n٦٦٧١ - (ت) جميع بن عمير التيمي - ﵀ -: قال: دخلتُ مع عمتي على عائشة، فَسُئلتْ «أيُّ الناس كان أحبَّ إلى رسولِ الله - ﷺ-؟ قالت: فاطمة، قيل: من الرجال؟ قالت: زوجُها، إنْ كان ما علمتُ صَوَّامًا قَوَّامًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٧٣) في المناقب، باب مناقب فاطمة بنت محمد ﷺ، وإسناده حسن، ويشهد له الحديث الذي بعده، ورواه الحاكم وصححه، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٨٧٤) قال: حدثنا حسين بن يزيد الكوفي، قال: حدثنا عبد السلام بن حرب بن أبي الجحاف عن جميع بن عمير التيمي، فذكره.\nوقال الترمذي: هذا حديث حسن غريب. وقال: أبو الجحاف اسمه داود بن أبي عوف، ويروى عن سفيان الثوري: حدثنا أبو الجحاف وكان مرضيا.","vol":"9","page":125},{"text":"٦٦٧٢ - (ت) بريدة - ﵁ - قال: «كان أحبَّ النساء إلى ⦗١٢٦⦘ رسولِ الله - ﷺ- فاطمةُ، ومن الرجال عليّ» .\nقال إبراهيم النخعي: يعني: من أهل بيته. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٦٧) في المناقب، باب مناقب فاطمة بنت محمد ﷺ، وهو حديث حسن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٦٨) قال: حدثنا إبراهيم بن سعيد الجوهري، قال: حدثنا الأسود بن عامر، عن جعفر الأحمر، عن عبد الله بن عطاء، عن ابن بريدة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه.","vol":"9","page":125},{"text":"٦٦٧٣ - (ت) حذيفة بن اليمان - ﵁ - قال: «سألَتني أمي: متى عهدُك برسولِ الله - ﷺ- ... وذكر الحديث» وقد تقدَّم في فضل حذيفة، وفي آخره: «ثم قال النبيُّ - ﷺ-: هذا مَلَك نزل من السماءِ، لم يَنزِل الأرضَ قط قبل هذه الليلة، استأذن ربَّه أن يُسلِّم عليَّ، ويبشَّرني أن فاطمة سيدةُ نساء أهل الجنة، وأن الحسن والحسين سيدا شباب أهل الجنة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٨٣) في المناقب، باب مناقب الحسن والحسين ﵄، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٩١) قال: حدثنا حسين بن محمد. وفي (٥/٤٠٤) مختصرا قال: حدثنا زيد ابن الحباب. والترمذي (٣٧٨١) قال: حدثنا عبد الله بن عبد الرحمن، وإسحاق بن منصور، قالا: أخبرنا محمد بن يوسف. والنسائي في فضائل الصحابة (١٩٣) قال: أخبرنا الحسين بن منصور، قال: حدثنا الحسين بن محمد، أبو أحمد. وفي (٢٦٠) قال: أخبرنا القاسم بن زكريا بن دينار، قال: حدثني زيد بن حباب. وفي الكبرى (٣٥٧) مختصرا قال: أخبرنا أحمد بن سليمان، قال: حدثنا زيد بن حباب. وابن خزيمة (١١٩٤) مختصرا قال:حدثنا أبو عمر،حفص بن عمرو الربابي، قال: حدثنا زيد بن حباب. ثلاثتهم - حسين، وزيد، ومحمد بن يوسف - عن إسرائيل بن يونس، عن ميسرة بن حبيب، عن المنهال ابن عمرو، عن زر ين حبيش، فذكره.\nوقال الترمذي، هذا حديث حسن غريب من هذا الوجه، لا نعرفه. إلا من حديث إسرائيل.","vol":"9","page":126},{"text":"٦٦٧٤ - (خ م ت د) محمد بن شهاب الزهري - ﵀ -: أن علي بن الحسين بن علي حدَّثهم: «أنهم حين قدموا المدينة من عند يزيد بن معاوية مقتلَ الحسين بن عليّ لَقِيه المِسْوَرُ، فقال له: هل لك إليَّ حاجة تأمرني بها؟ قال: فقلتُ له: لا، فقال: هل أنت مُعْطِيَّ سيفَ رسولِ الله - ﷺ-، فإني أخافُ أن يَغْلِبَكَ القوم عليه؟ وايْمُ الله، لئن أعطيتنيه لا يُخْلَصُ إليه أبدًا، حتى تُبْلَغَ نفسي، إن علي بن أبي طالب خطبَ بنتَ أبي جهل على فاطمةَ، فسمعتُ رسولَ الله - ﷺ- يخطب الناس في ذلك على منبره [هذا]- وأنا يومئذ ⦗١٢٧⦘ مُحْتَلِم - فقال: إن فاطمة مِنِّي، وأنا أتخوَّفُ أن تُفتنَ في دينها، ثم ذكر صِهرًا له من بني عبد شمس، فأثنى عليه في مصاهرته إياه، قال: حدَّثني فصَدَقني ووعدني فوفاني، وإني لستُ أحرِّم حلالًا، ولا أحِلُّ حرامًا، ولكنْ والله، لا تجتمع بنتُ رسولِ الله - ﷺ- وبنتُ عدوِّ الله مكانًا واحدًا أبدًا» .\nوفي رواية علي بن الحسين: أن المسور بن مَخْرمة قال: إن عليًا خطب بنت أبي جهل، وعنده فاطمة بنتُ النبيِّ - ﷺ-، فسمعتْ بذلك فاطمةُ فأتتْ رسولَ الله - ﷺ-، فقالت: يزعُمُ قومك أنك لا تغضب لبناتك، وهذا عليّ ناكحًا ابْنَةَ أبي جهل، فقام رسولُ الله - ﷺ-، فسمعتُه حين تشهَّد يقول: «أما بعدُ، فإني أنْكَحْتُ أبا العاص بن الربيع، فحدَّثني فصَدقني، وإن فاطمةَ بَضْعة مني، وأنا أكره أن يَسُوؤها - وفي رواية: أن يَفْتنُوها - والله، لا تجتمعُ بنتُ رسولِ الله - ﷺ- وبنتُ عدوِّ الله عند رجل واحد أبدًا» . فترك عليّ الخِطبة.\nوفي أخرى قال: سمعتُ رسولَ الله - ﷺ- يقول وهو على المنبر: «إنَّ بنيَّ هشام ابن المغيرة استأذنوني في أن يُنكحوا ابنتَهم عليَّ بن أبي طالب، فلا آذنُ لهم، ثم لا آذن، إلا أن يريد ابنُ أبي طالب أن يُطلِّقَ ابنتي، وينكحَ ابنتهم، فإنما هي بَضْعَة مني، يَريبُني ما رابها، ويؤذيني ما آذاها» .\nوفي رواية مختصرًا: أن رسولَ الله - ﷺ- قال: «فاطمةُ بَضْعة مني، ⦗١٢٨⦘ فمن أغْضَبها فقد أغضبني» .\nوفي أخرى «إن فاطمة بَضْعَة مني، يؤذيني ما آذاها» . أخرجه البخاري ومسلم. وأخرج الترمذي الرواية الثالثة، وأخرج أبو داود الأولى والثالثة (١) .\n_________\n(١) رواه البخاري ٧ / ٦٧ و٦٨ في فضائل أصحاب النبي ﷺ، باب أصهار النبي ﷺ، وباب مناقب قرابة رسول الله ﷺ، وباب مناقب فاطمة، وفي الجمعة، باب من قال في الخطبة بعد الثناء: أما بعد، وفي الجهاد، باب ما ذكر من درع النبي ﷺ وعصاه وسيفه وقدحه وخاتمه، وفي النكاح، باب ذب الرجل عن ابنته في الغيرة والانصاف، وفي الطلاق، باب الشقاق، ومسلم رقم (٢٤٤٩) في فضائل الصحابة، باب فضائل فاطمة بنت النبي ﷺ، وأبو داود رقم (٢٠٦٩) و(٢٠٧٠) و(٢٠٧١) في النكاح، باب ما يكره أن يجمع بينهن من النساء، والترمذي رقم (٣٨٦٦) في المناقب، باب مناقب فاطمة بنت محمد ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٢٦) قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت النعمان. وفي (٤/٣٢٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٤/٣٢٦) قال: حدثنا يعقوب، يعني ابن إبراهيم، قال: حدثنا أبي، عن الوليد بن كثير، قال: حدثني محمد بن عمرو ابن حلحلةالدؤلي. والبخاري (٢/١٤، ٥/٢٨) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٤/١٠١) قال: حدثنا سعيد بن محمد الجرمي، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، أن الوليد بن كثير حدثه، عن محمد بن عمرو بن حلحلة الدؤلى. ومسلم (٧/١٤١) قال: حدثني أحمد بن حنبل، قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن الوليد بن كثير، قال: حدثني محمد ابن عمرو بن حلحلة الدؤلي. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب، وفي (٧/١٤٢) قال: وحدثنيه أبو معن الرقاشي، قال: حدثنا وهب، يعني ابن جرير، عن أبيه، قال: سمعت النعمان، يعني ابن راشد. وأبو داود (٢٠٦٩) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثني أبي، عن الوليد بن كثير، قال: حدثني محمد بن عمرو بن حلحلة. وابن ماجه (١٩٩٩) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو اليمان، قال: أنبأنا شعيب. والنسائي في فضائل الصحابة (٢٦٧) قال: أخبرنا عبيد الله بن سعد بن إبراهيم ابن سعد، قال: حدثنا عمي، قال: حدثنا أبي، عن الوليد بن كثير، عن محمد بن عمرو بن حلحلة.\nثلاثتهم - النعمان بن راشد، وشعيب، ومحمد بن عمرو بن حلحلة الدؤلي - عن ابن شهاب الزهري، عن علي بن الحسين، فذكره.","vol":"9","page":126},{"text":"٦٦٧٥ - (ت) عبد الله بن الزبير - ﵄ - قال: «إن عليًّا ذكر بنْتَ أبي جهل، فبلغ ذلك النبيَّ - ﷺ-، فقال: إنما فاطمةُ بَضْعة مني يؤذيني ما آذاها، ويُنْصِبُني ما أنصبَها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٦٨) في المناقب، باب مناقب فاطمة بنت محمد النبي ﷺ، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٥) . والترمذي (٣٨٦٩) قال: حدثنا أحمد بن منيع.\nكلاهما - أحمد بن حنبل، وأحمد بن منيع - عن إسماعيل بن إبراهيم بن علية، عن أيوب، عن ابن أبي مليكة، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح، وهكذا قال أيوب عن ابن أبي مليكة عن ابن الزبير، وقال غير واحد عن ابن أبي ملكية، عن المسور بن مخرمة، ويحتمل أن يكون ابن أبي مليكة روى عنهما جميعا.","vol":"9","page":128},{"text":"٦٦٧٦ - (ت) أم سلمة - ﵂ -: أنَّ رسولَ الله - ﷺ- دعا فاطمة عام الفتح (١)، فناجاها فبكتْ، ثم حدّثها فضحكت، قالت: فلما ⦗١٢٩⦘ تُوُفِّي رسولُ الله - ﷺ- سألتُها عن بكائها وضحكها؟ قالت: أخبرني رسولُ الله - ﷺ- أنه يموتُ، فَبَكَيْتُ، ثم أخبرني: أني سيدةُ نساءِ أهلِ الجنة، إلا مريم ابنةَ عمران، فضحكت. أخرجه الترمذي (٢) .\n_________\n(١) قال ملا علي القاري: الظاهر أن هذا وهم، إذ لم يثبت عند أرباب السير وقوع هذه القضية ⦗١٢٩⦘ عام الفتح، بل كان هذا في عام حجة الوداع، أو حال مرض موته ﵇، وانظر الحديث الذي بعده.\n(٢) رقم (٣٨٧٢) في المناقب، باب مناقب فاطمة بنت محمد النبي ﷺ، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٧٣) و(٣٨٩٣) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن خالد بن عثمة. قال: حدثني موسى بن يعقوب الزمعي، عن هاشم بن هاشم، أن عبد الله بن وهب بن زمعة أخبره، فذكره.\nوقال الترمذي: هذا حديث حسن غريب من هذا الوجه.","vol":"9","page":128},{"text":"٦٦٧٧ - (خ م دت) عائشة - ﵂ - قالت: دعا النبيُّ - ﷺ- فاطمةَ في شكواه الذي قُبض فيه، فسارَّها بشيء فبكت، ثم دعاها فسارَّها فضحكت، فسألتُها عن ذلك؟ فقالت: سارَّني النبيُّ - ﷺ- أنه يُقْبَض في وجعه الذي تُوفي فيه، فَبَكَيْتُ، ثم سارَّني أني أولُ أهله يَتْبَعُه، فضحكتُ.\nوفي رواية قال: «كنّ أزواجَ النبيِّ - ﷺ- عنده لم يُغادِرْ منهنّ واحدة فأقبلتْ فاطمة تمشي، ما تُخْطئ مِشْيَتُها من مَشيةِ رسولِ الله - ﷺ-[شيئًا]، فلما رآها رَحَّب بها، وقال: مَرْحَبًا بابْنَتي، ثم أجْلَسَهَا عن يمينه - أو عن شماله - ثم سارَّها، فبكت بكاء شديدًا، فلما رأى جَزَعَها سارَّها الثانية، فضحكت، فقلتُ لها: خَصَّكِ رسولُ الله - ﷺ- من بين نسائه بالسِّرار، ثم أنتِ تبكين؟ فلما قام رسولُ الله - ﷺ- سألتُها: ما قال لكِ رسولُ الله - ﷺ-؟ ⦗١٣٠⦘ قالت: ما كنتُ لأفْشِيَ على رسولِ الله - ﷺ- سِرَّه، قالت: فلما تُوفِّي رسولُ الله - ﷺ- قلتُ: عَزَمْتُ عليكِ بما لي عليك من الحق، لَمَا حَدَّثْتِني ما قال لكِ رسولُ الله - ﷺ-، قالت: أمَّا الآن فنعم، أمَّا حين سارَّني في المرة الأولى، فأخبرني أن جبريل ﵇ كان يُعارِضُه القرآن في كل سنة مرة، وإنه عارضه الآن مرتين، وإني لا أرى الأجل إلا [قد] اقترب، فاتقي الله واصبري، فإنه نعم السلفُ أنا لكِ، قالت: فَبَكَيْت بكائي الذي رأيتِ، فلما رأى جَزَعِي سارَّني الثانية، فقال: يا فاطمةُ، أما تَرْضَيْنَ أن تكوني سيّدةَ نساءِ المؤمنين - أو سيدةَ نساءِ هذه الأمة -؟ قالت: فضحكت ضحكي الذي رأيت» اللفظ لحديث مسلم.\nوفي أخرى قالت: «لما كان يومُ الاثنين الذي تُوفِّي فيه رسولُ الله - ﷺ-: أصبح رسولُ الله - ﷺ- كأنه وجَدَ خِفَّة، فَافْتَرق الناسُ عنه، واجْتمع نساؤه عنده، لم يُغادر منهنَّ امرأة، ثم أقْبَلَت فاطمة، فلا والله ما تخفى مِشْيَتُها من مِشْيَةِ رسولِ الله - ﷺ-، فلما رآها اسْتَبْشَرَ وتهلّل وجهُه، فسارّها فبكت، ثم سارها فضحكت، فقلت: ما رأيت كاليوم أقْرَبَ فرحًا من بكاء، ثم سألتُها عما سارَّها به؟ فقالت: ما كنت لأفْشِيَ سِرَّ رسولِ الله - ﷺ-، فلما مات رسول الله - ﷺ- سألتها، وقلت لها: بما لي عليك من الحق إلا ما أخبرتِني، فقالت: أسَرَّ إليَّ: أيْ بُنَيَّةُ، إن جبريل - ﵇- كان ⦗١٣١⦘ يُعارِضني بالقرآن في كل عام مرة، وإنه عارضني به الآن مرتين، وما أُراني إلا قد اقترب أجلي، فلا تكوني دون امرأة صبرًا، فَبَكَيْت، فقال: أما تَرْضَيْنَ أن تكوني سيدةَ نساءِ أهل الجنة، وأنَّكِ أوَّلُ أهلي لُحُوقًا بي؟ فضحكت» أخرجه البخاري ومسلم.\nوفي رواية الترمذي قالت: «ما رأيت أحدًا أشبه سَمْتًا ودَلًا وهديًا برسول الله - ﷺ- في قيامها وقعودها - من فاطمة بنتِ رسول الله - ﷺ-، قالت: وكانت إذا دخلت على النبيِّ - ﷺ- قام إليها، فقبَّلها وأجْلَسَها في مجلسه، وكان النبيُّ - ﷺ- إذا دخل عليها قامت من مجلسها، فقبَّلته وأجلسته في مجلسها، فلما مرض النبيُّ - ﷺ-، دخلت فاطمةُ فأكبَّت عليه، فقبَّلتْه، ثم رفعت رأسها، فبكت، ثم أكبّت عليه ثم رفعت رأسها فضحكت، فقلت: إن كنت لأظنُّ أنَّ هذه من أعْقَلِ نسائِنا، فإذا هي من النساء، فلما تُوُفِّيَ رسولُ الله - ﷺ- قلت لها: أرأيت حين أكبَبْت على رسول الله - ﷺ-، فرفعتِ رأسكِ فبكَيْتِ ثم أكببتِ عليه، فرفعتِ رأسكِ فضحكتِ: ما حَمَلَكِ على ذلكِ؟ قالت: إني إذا لَبَذِرَة، أخْبَرَني أنه ميت من وجعه هذا فبكَيتُ، ثم أخبرني: أني أسْرَعُ أهله لُحُوقًا به، فذلك حين ضحكتُ» .\nوأخرج أبو داود من رواية الترمذي إلى قوله: «وأجلسها في ⦗١٣٢⦘ مجلسه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يغادر) أي: لم يترك.\n(بالسِّرار) السِّرار: المسارَّة.\n(وتهلّل) تهلَّلَ وجهه، أي: استنار واستبشر.\n(يعارضني القرآن) أي: يدارسني في كل عام مرة واحدة بجميع القرآن الذي نزل.\n(عزمت عليكِ) أي: أقسمت.\n(نِعْم السلف) السلف: الماضون، أي: نعم ما تقدَّم لك مني، لأن السلف: ما تقدَّم من الآباء والأجداد.\n(لبَذِرَة) البَذِر: الذي يفشي السر، ويظهر ما يسمَعُه.\n_________\n(١) رواه البخاري ٦ / ٤٦٢ في الأنبياء، باب علامات النبوة في الإسلام، وفي فضائل أصحاب النبي ﷺ، باب مناقب قرابة رسول الله ﷺ، وفي المغازي، باب مرض النبي ﷺ ووفاته، وفي الاستئذان، باب من ناجى بين يدي الناس ومن لم يخبر بسر صاحبه فإذا مات أخبر به، ومسلم رقم (٢٤٥٠) في فضائل الصحابة، باب فضائل فاطمة بنت محمد ﷺ، والترمذي رقم (٣٨٧١) في المناقب، باب مناقب فاطمة بنت محمد ﷺ، وأبو داود رقم (٥٢١٧) في الأدب، باب ما جاء في القيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٧) قال: حدثنا يعقوب بن إبراهيم. وفي (٦/٢٤٠ و٢٨٢) قال: حدثنا يزيد بن هارون. والبخاري (٤/٢٨٤، ٥/٢٦) قال: حدثنا يحيى بن قزعة. وفي (٦/١٢) قال: حدثنا يسرة بن صفوان بن جميل اللخمي. ومسلم (٧/١٤٢) قال: حدثنا منصور بن أبي مزاحم. (ح) وحدثني زهير بن حرب، قال: حدثنا يعقوب بن إبراهيم. والنسائي في فضائل الصحابة (٢٦٢) قال: أخبرني محمد بن رافع، قال: حدثنا سليمان بن داود.\nستتهم - يعقوب بن إبراهيم، ويزيد بن هارون، ويحيى بن قزعة، ويسرة بن صفوان، ومنصور بن أبي مزاحم، وسليمان بن داود - عن إبراهيم بن سعد، عن أبيه، أن عروة بن الزبير حدثه، فذكره.\nوبلفظ: «مرض رسول الله -ﷺ-، فجاءت فاطمة فأكبت على رسول الله -ﷺ-، فسارها فبكت، ثم أكبت، عليه، فسارها فضحكت، فلما توفي النبي -ﷺ- سألتها فقالت: لما أكببت عليه أخبرني أنه ميت من وجعه ذلك فبكيت، ثم أكببت عليه فأخبرني أني أسرع أهله به لحوقا، وأني سيدة نساء أهل الجنة إلامربم بنت عمران فرفعت رأسي فضحكت» .\nأخرجه النسائي في فضائل الصحابة (٢٦١) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الوهاب، قال: حدثنا محمد بن عمرو، عن أبي سلمة، فذكره.\nوبلفظ: «اجتمع نساء النبي -ﷺ- فلم يغادر منهن امرأة، فجاءت فاطمة تمشي كأن مشيتها مشية رسول الله -ﷺ-، فقال: مرحبا بابنتي فأجلسها عن يمينه، أو عن شماله، ثم إنه أسر إليها حديثا فبكت فاطمة، ثم إنه سارها فضحكت أيضا، فقلت لها: ما يبكيك؟ فقالت: ما كنت لافشي سر رسول الله -ﷺ- فقلت: ما رأيت كاليوم فرحا أقرب من حزن، فقلت لها حين بكت: أخصك رسول الله -ﷺ- بحديثه دوننا ثم تبكين؟ وسألتها عما قال فقالت: ما كنت لأفشي سر رسول الله -ﷺ-. حتى إذا قبض سألتها فقالت: إنه كان حدثني أن جبريل كان يعارضه بالقرآن كل عام مرة. وإنه عارضه به في العام مرتين، ولا أراني إلا قد حضر أجلي، وإنك أول أهلي لحوقا بي، ونعم السلف أنا لك. فبكيت لذلك، ثم إنه سارني فقال: ألا ترضين أن تكوني سيدة نساء المؤمنين، أو سيدة نساء هذه الأمة؟ فضحكت لذلك» .\nأخرجه أحمد (٦/٢٨٢) قال: حدثنا أبو نعيم الفضل بن دكين، قال: حدثنا زكريا بن أبي زائدة. والبخاري (٤/٢٤٧) . وفي الأدب المفرد (١٠٣٠) قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٨/٧٩) قال: حدثنا موسى، عن أبي عوانة ومسلم (٧/١٤٢) و(١٤٣) قال: حدثنا أبو كامل الجحدري فضيل بن حسين. قال: حدثنا أبو عوانة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، عن زكريا. (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا زكريا. وابن ماجة (١٦٢١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، عن زكريا. والنسائي في فضائل الصحابة (٢٦٣) قال: أخبرنا علي بن حجر، قال: حدثنا سعدان بن يحيى، عن زكريا. وفي الكبرى تحفة الأشراف (١٢/١٧٦١٥) عن محمد بن معمر، عن أبي داود، عن أبي عوانة.\nكلاهما - زكريا بن أبي زائدة، وأبو عوانة - عن فراس، عن عامر الشعبي، عن مسروق، فذكره.","vol":"9","page":129},{"text":"عائشة بنت أبي بكر [الصِّدِّيق] ﵄\n٦٦٧٨ - (خ م ت د س) أبو سلمة بن عبد الرحمن (١): عن عائشة ⦗١٣٣⦘ قالت: «قال لي رسولُ الله - ﷺ- يومًا: يا عائشُ، هذا جبريل يُقرئِكِ السلام، قلتُ: وعليه السلامُ ورحمةُ الله وبركاته، قالت: - وهو يرى ما لا أرى - تريد: رسولَ الله - ﷺ-» أخرجه البخاري ومسلم والترمذي والنسائي.\nوفي رواية أبي داود والترمذي «فقالتْ: وعليه السلام ورحمة الله» .\nوفي أخرى للنسائي قالت: «أوحَى الله ﷿ إلى النبيِّ - ﷺ- وأنا معه، فقمتُ فأجَفْتُ البابَ بيني وبينه، فلما رُفِّهَ عنه قال: يا عائشة إن جبريل يقرئك السلام» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَجَفْتُ الباب): إذا أغْلقَته.\n(رفّه عنه) تقول: رفَّه فلان عني: إذا أراحني، وإذا كان الإنسان في ضيق فنفَّست عنه، قلت: رفَّهتُ عنه.\n_________\n(١) في المطبوع: عبد الرحمن بن عوف وهو خطأ.\n(٢) رواه البخاري ٧ / ٨٣ في فضائل أصحاب النبي ﷺ، باب فضل عائشة، وفي بدء الخلق، باب ذكر الملائكة، وفي الأدب، باب من دعا صاحبه فنقص من اسمه حرفًا، وفي الاستئذان، باب تسليم الرجال على النساء والنساء على الرجال، وباب إذا قال: فلان يقرئك السلام، ومسلم رقم (٢٤٤٧) في فضائل الصحابة، باب فضائل عائشة ﵂، وأبو داود رقم (٥٢٣٢) في الأدب، باب في الرجل يقول: فلان يقرئك السلام، والترمذي رقم (٣٨٧٦) في المناقب، باب مناقب عائشة ﵂، والنسائي ٧ / ٦٩ في عشرة النساء، باب حب الرجل بعض نسائه أكثر من بعض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٥٥) قال: حدثنا يحيى. وفي (٦/١١٢) قال: حدثنا أبو نعيم. وفي (٦/٢٠٨) قال: حدثنا وكيع. (ح) ويزيد. وفي (٦/٢٢٤) قال: حدثنا يعلى. والبخاري (٨/٦٩)، وفي الأدب المفرد (١١١٦) قال: حدثنا أبو نعيم. ومسلم (٧/١٣٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان ويعلى بن عبيد. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا الملائي. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا أسباط بن محمد. وأبو داود (٥٢٣٢) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان. وابن ماجة (٣٦٨٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الرحيم بن سليمان. والترمذي (٢٦٩٣) قال: حدثنا علي بن المنذر الكوفي، قال: حدثنا محمد بن فضيل. وفي (٣٨٨٢) قال: حدثنا سويد، قال: أخبرنا عبد الله بن المبارك.\nتسعتهم - يحيى بن سعيد، وأبو نعيم الملائي، ووكيع، ويزيد بن هارون، ويعلى بن عبيد، وعبد الرحيم ابن سليمان، وأسباط بن محمد، ومحمد بن فضيل، وعبد الله بن المبارك - عن زكريا بن أبي زائدة، عن عامر الشعبي.\n٢- وأخرجه أحمد (٦/٨٨) قال: حدثنا أبو اليمان، قال: أنبأنا شعيب. وفي (٦/١١٧) قال: حدثنا إبراهيم بن إسحاق، قال: حدثنا بن مبارك، عن يونس. والدارمي (٢٦٤١) قال: أخبرنا الحكم بن نافع، عن شعيب بن أبي حمزة. والبخاري (٤/١٣٦) قال: حدثنا عبد الله بن محمد، قال: حدثنا هشام، قال: أخبرنا معمر. وفي (٥/٣٦) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن يونس. وفي (٨/٥٥) وفي الأدب المفرد (٨٢٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٨/٦٨) قال: حدثنا ابن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا معمر. وفي الأدب المفرد (١٠٣٦) قال: حدثنا عبد الله. قال: حدثني الليث. قال: حدثني يونس. ومسلم (٧/١٣٩) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب. والترمذي (٣٨٨١) قال: حدثنا سويد ابن نصر، قال: حدثنا عبد الله بن المبارك، قال: أخبرنا معمر. والنسائي (٧/٦٩) وفي عمل اليوم والليلة (٣٧٧) قال: أخبرنا عمرو بن منصور، قال: حدثنا الحكم بن نافع، قال: أنبأنا شعيب. وفي عمل اليوم والليلة (٣٧٦) قال: أخبرنا محمد بن حاتم، قال: أخبرنا حبان، قال: أخبرنا عبد الله. عن معمر. وفي الكبرى تحفة الأشراف (١٢/١٧٧٦٦) عن أحمد بن يحيى بن الوزير بن سليمان، عن سعيد ابن عفير، عن الليث، عن عبد الرحمن بن خالد بن مسافر.\nأربعتهم - شعيب بن أبي حمزة، ويونس بن يزيد الأيلي، ومعمر بن راشد، وعبد الرحمن بن خالد - عن ابن شهاب الزهري.\nكلاهما - عامر الشعبي، والزهري- عن أبي سلمة بن عبد الرحمن فذكره.\n* الروايات ألفاظها متقاربة.\n* في رواية محمد بن فضيل وابن المبارك، عن الشعبي. ورواية يونس، عن الزهري، وهشام بن يوسف وابن المبارك، عن معمر، عن الزهري.\nورواية عمرو بن منصور، عن أبي اليمان، عن شعيب، عن الزهري: «هذا جبريل يقرأ عليك السلام. فقالت: وعليه السلام ورحمه الله وبركاته ...» .\nوبلفظ «أن النبي -ﷺ- قال لها: هذا جبريل ﵇، وهو يقرأ عليك السلام. فقالت: وعليه السلام ورحمة الله وبركاته، ترى مالا نرى.» .\nأخرجه أحمد (٦/١٥٠) وعبد بن حميد (١٤٨٠) والنسائي (٧/٦٩) . وفي عمل اليوم والليلة (٣٧٥) قال: أخبرنا نوح بن حبيب.\nثلاثتهم - أحمد بن حنبل، وعبد بن حميد، ونوح بن حبيب- عن عبد الرزاق،. قال: أخبرنا معمر، عن الزهري، عن عروة، فذكره.\nوبلفظ: «أوحى الله إلى النبي -ﷺ- وأنا معه فقمت فأجفت الباب بيني وبيه فلما رفه عنه قال لي: ياعائشة، إن جبريل يقرئك السلام» .\nأخرجه النسائي (٧/٦٩) . وفي فضائل الصحابة (٢٧٧) قال: أخبرنا محمد بن آدم بن سليمان، عن عبدة، عن هشام، عن صالح بن ربيعة بن هدير، فذكره.\nوبلفظ: «رأيت رسول الله -ﷺ- واضعا يديه على معرفه فرس وهو يكلم رجلا، قلت: رأيت واضعا يديك علي معرفة فرس دحية الكبي وأنت تكلمة، قال: ورأيتيه؟ قالت: نعم، قال: ذاك جبريل ﵇ وهو يقرئك السلام، قالت: وعليه السلام ورحمه الله وبركاته، جزاه الله خيرا من صاحب ودخيل، فنعم الصاحب ونعم الدخيل.» .\nأخرجه الحميدي (٢٧٧) . وأحمد (٦/٧٤و١٤٦) . قالا: حدثنا سفيان، عن مجالد بن سعيد، عن الشعبي، عن أبي سلمة، فذكره.","vol":"9","page":132},{"text":"٦٦٧٩ - (خ م ت) أنس بن مالك - ﵁ - قال: قال ⦗١٣٤⦘ رسولُ الله - ﷺ-: «فضلُ عائشة على النساءِ كفضل الثريد على سائر الطعام» أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) في المطبوع: أخرجه النسائي فقط، وهو خطأ، وقد رواه البخاري ٧ / ٧٣ في فضائل أصحاب النبي ﷺ، باب فضل عائشة، وفي الأطعمة، باب الثريد، وباب ذكر الطعام، ومسلم رقم (٢٤٤٦) في فضائل الصحابة، باب فضل ﵂، والترمذي رقم (٣٨٨١) في المناقب، باب مناقب عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٥٦ا) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (٣/٢٦٤) قال: حدثنا سليمان بن داود، قال: حدثنا إسماعيل بن جعفر. والدارمي (٢٠٧٥) قال: حدثنا عمرو بن عون، قال: حدثنا خالد. والبخاري (٥/٣٦) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثني محمد بن جعفر. وفي (٧/٩٧) قال: حدثنا عمرو بن عون، قال: حدثنا خالد بن عبد الله. وفي (٧/١٠٠) قال: حدثنا مسدد، قال: حدثنا خالد ومسلم (٧/١٣٨) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان- يعني ابن بلال- (ح) وحدثنا يحيى بن يحيى، وقتيبة وابن حجر، قالوا: حدثنا إسماعيل- يعنون ابن جعفر-. (ح) وحدثنا قتيبة، قال: حدثنا عبد العزيز- يعني ابن محمد-. وابن ماجة (٣٢٨١) قال: حدثنا حرملة بن يحيى، قال: حدثنا عبد الله بن وهب، قال: أنبأنا مسلم بن خالد. والترمذي (٣٨٨٧) . وفي الشمائل (١٧٥) قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل بن جعفر. والنسائي في الكبرى تحفة الأشراف (٩٧٠) عن إسحاق بن إبراهيم، عن حسين الجعفي، عن زائدة.\nسبعتهم - زائدة، وإسماعيل، وخالد، ومحمد بن جعفر، وسليمان، وعبد العزيز، ومسلم - عن عبد الله بن عبد الرحمن بن معمر بن حزم، أبي طوالة، فذكره.","vol":"9","page":133},{"text":"٦٦٨٠ - (خ م س ت) أبو موسى وعائشة - ﵄ - قالا: قال النبي - ﷺ-: «فضل عائشة على النساء كفضل الثريد على سائر الطعام» أخرجه النسائي (١) .\nوفي رواية البخاري ومسلم والترمذي عن أبي موسى وحده أن رسولَ الله - ﷺ- قال: «كَمُلَ من الرجال كثير، ولم يَكْمُلْ من النساء إلا مريم بنت عمران، وآسية امرأة فرعون، وفضلُ عائشةَ على النساءِ كفضل الثريد على سائرالطعام» (٢) .\n_________\n(١) ٧ / ٦٨ في عشرة النساء، باب حب الرجل بعض نسائه أكثر من بعض، وهو حديث صحيح.\n(٢) في المطبوع خلط هذا الحديث وحديث أنس الذي قبله في حديث واحد، وقد تقدم تخريجه في الحديث رقم (٦٦٦٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nعن أبي موسى:\nأخرجه أحمد (٤/٣٩٤) قال: حدثنا وكيع وابن جعفر. وفي (٤/٤٠٩) قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر. وعبد بن حميد (٥٦٦) قال: حدثنا سعيد بن الربيع. والبخاري (٤/١٩٣) قال: حدثنا يحيى بن جعفر، قال:حدثنا وكيع. وفي (٤/٢٠٠) و(٥/٣٦) قال: حدثنا آدم. وفي (٥/٣٦) قال: حدثنا عمرو. وفي (٧/٩٧) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. ومسلم (٧/١٣٢) و(١٣٣) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا وكيع. (ح) وحدثنا محمد بن المثنى، وابن بشار. قالا: حدثنا محمد بن جعفر. (ح) وحدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. وابن ماجة (٣٢٨٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والترمذي (١٨٣٤) . وفي الشمائل (١٧٤) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. والنسائي (٧/٦٨) . وفي فضائل الصحابة (٢٧٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر، وهو ابن المفضل. وفي فضائل الصحابة (٢٤٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي (٢٥١) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا غندر.\nسبعتهم - وكيع، ومحمد بن جعفر غندر، وسعيد بن الربيع، وآدم، وعمرو بن مرزوق، ومعاذ العنبري، وبشر بن المفضل - عن شعبة، عن عمرو بن مرة الجملي، عن مرة الهمداني، فذكره.\nوعن عائشة:\nأخرجه أحمد (٦/١٥٩) قال: حدثنا عثمان بن عمر. والنسائي (٧/٦٨) قال: حدثنا علي بن خشرم. قال: أنبأنا عيسى بن يونس.\nكلاهما - عثمان بن عمر، وعيسى بن يونس - عن ابن أبي ذئب، عن الحارث بن عبد الرحمن، عن أبي سلمة، فذكره.","vol":"9","page":134},{"text":"٦٦٨١ - (ت) أبو موسى الأشعري - ﵁ - قال: «ما أشْكلَ علينا أصحابَ رسولِ الله - ﷺ- حديث قطّ، فسألنا عائشةَ إلا وجدنا عندها منه علمًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٧٧) في المناقب، باب مناقب عائشة ﵂، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٨٣) قال: حدثنا حميد بن مسعدة، قال: حدثنا زياد بن الربيع، قال: حدثنا خالد بن سلمة المخزومي، عن أبي بردة، فذكره.\nوقال: هذا حديث حسن صحيح.","vol":"9","page":134},{"text":"٦٦٨٢ - (ت) عمرو بن العاص (١) - ﵁ - قال: «قيل: يا رسولَ الله مَن أحبُّ الناس إليك؟ قال: عائشة، قيل: من الرجال؟ قال: أبوها» أخرجه الترمذي (٢) .\n_________\n(١) في الأصل: أبو موسى الأشعري، وفي المطبوع: عمرو بن غالب، وكلاهما خطأ، والتصحيح من الترمذي.\n(٢) رقم (٣٨٧٩) في المناقب، باب مناقب عائشة ﵂، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الترمذي (٣٨٨٦) قال: حدثنا إبراهيم بن سعيد الجوهري، قال: حدثنا يحيى ابن سعيد الأموي. والنسائي في فضائل الصحابة (٥) قال: أخبرنا محمد بن عيسى، عن ابن المبارك.\nكلاهما - يحيى، وعبد الله بن المبارك- عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.\nوقال الترمذي: هذا حديث حسن غريب من هذا الوجه من حديث إسماعيل عن قيس.\nوبلفظ: «أن رسول الله -ﷺ- بعثه على جيش ذات السلاسل، فأتيته. فقلت: أي الناس أحب إليك؟ قال: عائشة. قلت: من الرجال؟ قال: أبوها. قلت: ثم من؟ قال: عمر. فعد رجالا.» .\nأخرجه أحمد (٤/٢٠٣) .وعبد بن حميد (٢٩٥) قال: حدثنا يحيى بن حماد، قال: أخبرنا عبد العزيز ابن المختار. والبخاري (٥/٦) قال: حدثنا معلى بن أسد، قال: حدثنا عبد العزيز بن المختار. وفي (٥/٢٠٩) قال: حدثنا إسحاق، قال: أخبرنا خالد بن عبد الله. ومسلم (٧/١٠٩) قال: حدثنا يحيى ابن يحيى، قال: أخبرنا خالد بن عبد الله. والترمذي (٣٨٨٥) قال: حدثنا إبراهيم بن يعقوب،ومحمد ابن بشار. قالا: حدثنا يحيى بن حماد، قال:حدثنا عبد العزيز بن المختار. والنسائي في فضائل الصحابة (١٦) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى بن حماد، قال: أخبرنا عبد العزيز بن المختار.\nكلاهما - عبد العزيز، وخالد بن عبد الله - عن خالد الحذاء، عن أبي عثمان، فذكره.","vol":"9","page":135},{"text":"٦٦٨٣ - (ت) عمرو بن غالب - ﵀ (١) -: «أنَّ رجلًا نال من عائشةَ عند عمّار بن ياسر - ﵁ -، فقال: اغْرُبْ مَقْبُوحًا مَنْبُوحًا، تؤذي حبيبة رسولِ الله - ﷺ-؟» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اغرب) اغرب: بمعنى ابعد، كأنه أمره بالغروب والاختفاء.\n(مقبوحًا): المقبوح: الذي يردُّ ويطرد، ويقال: قبَّحه الله، أي: أبعده.\n(منبوحًا): المنبوح: الذي يضرب له مثل الكلب.\n_________\n(١) في المطبوع: عبد الله بن زياد الأسدي، وهو خطأ.\n(٢) رقم (٣٨٨٢) في المناقب، باب مناقب عائشة ﵂، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٨٨) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن أبي إسحاق، عن عمرو بن غالب، فذكره.\nوقال: هذا حديث حسن.","vol":"9","page":135},{"text":"٦٦٨٤ - (ت) عبد الله بن زياد الأسدي - ﵀ -: قال: سمعتُ عمَّارَ ابن ياسر - ﵁ - يقول: «هي زوجته في الدنيا والآخرة - يعني ⦗١٣٦⦘ عائشة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٨٣) في المناقب، باب مناقب عائشة ﵂، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٧٠) قال: حدثنا عبد الله بن محمد، قال: حدثنا يحيى بن آدم. والترمذي (٣٨٨٩) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي.\nكلاهما - يحيى، وابن مهدي - قالا: حدثنا أبو بكر بن عياش، قال: حدثنا أبو حصين، قال: حدثنا أبو مريم عبد الله بن زياد الأسدي، فذكره.","vol":"9","page":135},{"text":"٦٦٨٥ - (خ) أبو وائل الأنصاري - ﵁ - قال: «لمَّا بَعَثَ عَليّ عَمَّارًا والحسنَ إلى الكوفة ليستنفرهم، خَطَبَ عمارُ، فقال: إني لأعْلَمُ أنها زوجةُ نبيِّكم في الدنيا والآخرة، ولكنَّ الله ابتلاكم بها لينظر إياهُ تتَّبعون أو إياها (١)» أخرجه البخاري (٢) .\n_________\n(١) في نسخ البخاري المطبوعة: ولكن الله ابتلاكم لتتبعوه أو إياها.\n(٢) ٧ / ٨٣ في فضائل أصحاب النبي ﷺ، باب فضل عائشة، وفي الفتن، باب الفتنة التي تموج كموج البحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٦٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٥/٣٦) قال: حدثنا محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. وفي (٩/٧٠) قال: حدثنا أبو نعيم، قال: حدثنا ابن أبي غنية.\nكلاهما - شعبة، وعبد الملك بن أبي غنية - عن الحكم، قال: سمعت أبا وائل، فذكره.","vol":"9","page":136},{"text":"٦٦٨٦ - (خ م ت س) عائشة - ﵂ - قالت: إنَّ النَّاسَ كانوا يتحرَّون هداياهم يوم عائشة يبتغون بها - أو يبتغون بذلك - مرضاة رسول الله - ﷺ-.\nوفي رواية عن عائشة قالت: «إن نساءَ رسولِ الله - ﷺ- كُنَّ حزبين، فحزب فيه: عائشة وحفصةُ وصفيةُ وسودةُ، والحزب الآخر: أمُّ سلمةَ وسائرُ أزواج النبيِّ - ﷺ-، وكان المسلمون قد علموا حُبَّ رسولِ الله - ﷺ- عائشة، فإذا كانت عند أحدهم هديَّة يريد أن يُهديَها إلى رسولِ الله - ﷺ- أخَّرها، حتى إذا كان رسولُ الله - ﷺ- في بيت عائشة ذهب صاحب الهدية بها إلى رسولِ الله - ﷺ- في بيت عائشة، فكلَّم حزبُ أمِّ سلمة أمَّ سلمة، فقلن لها: كَلِّمي رسولَ الله - ﷺ- يُكَلِّمُ الناس، فيقول: من أراد ⦗١٣٧⦘ أن يُهْدِي إلى رسولِ الله - ﷺ- هدية فَلْيُهْدِ إليه حيثُ كان مِنْ نسائه، فَكَلَّمَتْهُ أمُّ سلمةَ بما قُلْنَ، فلم يقل لها شيئًا، فسألنها، فقالت: ما قال لي شيئًا، فقلن لها: كَلِّميه، قالت: فكلَّمْتُه حين دار إليها أيضًا، فلم يقل لها شيئًا، فسألنها فقالت: ما قال لي شيئًا، فَقُلْنَ لها، كَلِّميه حتى يكلِّمَكِ، فدار إليها فكلَّمته، فقال لها: لا تؤذيني في عائشة، فإن الوَحْيَ لم يأتني وأنا في ثوب امرأة إلا عائشة، قالت: فقلتُ: أتوبُ إلى الله مِنْ أذاك يا رسولَ الله ثم إنهنَّ دَعَونَ فاطمة بنتَ رسولِ الله - ﷺ-، فأرسلنها إلى رسولِ الله - ﷺ- تقول: إن نساءك يسألْنَك العَدْلَ في بنت أبي بكر، فكلمتْهُ، فقال: يا بُنَيَّةُ، ألا تُحِبِّينَ ما أُحِبُّه؟ فقالت: بلى، فَرَجَعَتْ إليهن، فأخْبرَتْهُنَّ، فقلن: ارجِعِي [إليه]، فأبت أن ترجع، فأرسَلْنَ زينبَ بنتَ جحش، فأتته فأغْلَظَتْ، وقالت: إن نساءك يَنْشُدنَكَ الله العدلَ في بنت أبي قحافة، فرفعتْ صوتها ثلاثًا، حتى تَنَاوَلت عائشةَ، وهي قاعدة، فَسَبَّتْها، حتى إنَّ رسولَ الله - ﷺ- لَيَنْظُرُ إلى عائشة: هَلْ تكلَّمُ؟ قال: فتكلمتْ عائشةُ تَرُدُّ على زينبَ، حتى أسكتتها، قال: فنظر النبيُّ - ﷺ- إلى عائشة، فقال: إنها ابنةُ أبي بكر» .\nوفي أخرى قال: «كان الناس يَتَحَرَّون بِهدَاياهم يومَ عائشةَ، قالت عائشة: فاجتمع صواحبي إلى أمِّ سلمةَ، فقلن: يا أم سلمة، إن الناس يتحرَّون ⦗١٣٨⦘ بهداياهم يوم عائشةَ، وإنا نريد الخير، كما تريدُ عائشةُ، فَمُرِي رسولَ الله - ﷺ- أن يأمرَ الناس أن يُهدوا إليه حيثما كان، أو حيثما دار، قالت: فذكرت ذلك أمُّ سلمة للنبيِّ - ﷺ- قالت: فأعرض عني، قالت: فلما عادَ إليَّ ذكرتُ ذلك له، فأعرض عني، فلما كان في الثالثة ذكرت ذلك له، فقال: يا أمَّ سَلمةَ: لا تؤذيني في عائشة، فإنه والله ما نزل عليَّ الوحي وأنا في لحاف امرأة منكن غيرها» .\nوفي أخرى قالت: «أرسل أزواجُ النبيِّ - ﷺ- فاطمةَ بنتَ رسولِ الله - ﷺ- إلى رسولِ الله - ﷺ-، فاستأذنت عليه وهو مضطجع في مِرْطي، فأذِن لها، فقالت: يا رسول الله، إن أزواجَك أرْسَلْنَني يَسْألْنَك العدل في ابنة أبي قحافة، وأنا سَاكِتَة، قالت: فقال لها رسولُ الله - ﷺ-: أي بنيَّةُ، ألَسْتِ تُحِبِّينَ ما أحِبُّ؟ فقالت: بلى، قال: فأحِبِّي هذه، قالت: فقامت فاطمةُ حين سمعَتْ ذلك من رسولِ الله - ﷺ-، فرجعت إلى أزواج النبيِّ - ﷺ-، فأخْبَرَتْهُنَّ بالذي قالت، والذي قال لها رسولُ الله - ﷺ-، فقلن لها: ما نُراكِ أغْنَيْت عَنَّا من شيء، فارجعي إلى رسولِ الله - ﷺ- فقولي له: إن أزواجَك يَنْشُدنَكَ العدلَ في ابنة أبي قحافة، فقالت فاطمةُ: لا والله لا أكلِّمُه فيها أبدًا، قالت عائشةُ: فأرسل أزواجُ النبيِّ - ﷺ- زينبَ بنتَ جَحش، زوجَ النبيِّ - ﷺ-، وهي التي كانت تُسَامِيني منهنَّ في المنزلة عند ⦗١٣٩⦘ رسولِ الله - ﷺ-، ولم أرَ قَطُّ خيرًا في الدِّين مِنْ زَيْنبَ، وأتْقَى لله، وأصْدَقَ حديثًا، وأوْصَلَ للرحم، وأعظمَ صدقة، وأشدَّ ابتذالًا لنفسها في العمل الذي تَصَدَّقُ به، وتَقَرَّبُ به إلى الله ﷿، ما عدا سَوْرَة من حَدٍّ كانت فيها، تُسْرِع منها الفَيئَةُ، قالت: فاستأذنت على رسولِ الله - ﷺ-، ورسولُ الله - ﷺ- مع عائشةَ في مِرْطها على الحال التي دَخَلَتْ فاطمةُ عليها وهو بها، فأذِنَ [لها] رسولُ الله - ﷺ-، فقالت: يا رسولَ الله: إن أزواجك أرسَلنَني يسألْنَكَ العَدْلَ في ابنة أبي قحافة، قالت: ثم وقَعَتْ بي، فاستطالت عَليَّ، وأنا أرقُبُ رسولَ الله - ﷺ- وأرقُبُ طَرْفَه، هل يأذن لي فيها؟ قالت: فلم تبرح زينبُ حتى عرفتْ أن رسولَ الله - ﷺ- لا يكره أن أنتصِر، قالت: فلما وقَعَتُ لم أنْشَبْها حتى أثْخَنت عليها - وفي رواية: لم أنشبْها أن أثخنتها غَلَبَة - فقال رسولُ الله - ﷺ-، وتَبَسَّمَ: إنها ابنة أبي بكر!!» .\nأخرج الأولى والثانية والثالثة البخاري، وأخرج مسلم الأولى والرابعة ولم يخرج البخاري من الرابعة إلا طرفًا تعليقًا، قال: قالت عائشةُ: «كنت عند النبيِّ - ﷺ- فاستأذنت فاطمةُ» لم يزد. وأخرج الترمذي الرواية الثالثة، وأخرج النسائي الأولى والرابعة، وأخرج طرفًا من الثالثة، وهو قوله: «إن رسولَ الله - ﷺ- قال لأم سلمة: يا أمَّ سلمةَ، لا تؤذيني في عائشةَ، فإنه ⦗١٤٠⦘ والله ما أتاني الوحي، وأنا في لحاف امرأة منكن، إلا هذه» (١) .\nوله في أخرى قالت عائشةُ: «ما علمتُ حتى دخلت عليَّ زينبُ بغير إذن وهي غَضْبى، ثم قالت لرسولِ الله - ﷺ-: حَسْبُكَ إذ قَلَبتْ لَكَ ابنةُ أبي قحافة ذُرَيْعَتَيْها، ثم أقبلت عَليَّ، فأعرضت عنها حتى قال النبيُّ - ﷺ-: دُونَك فانتصري، فأقْبَلْتُ عليها حتى رأيتُها قد يَبِسَ رِيقُها في فيها، ما تَرُدُّ عليَّ شيئًا، فرأيت النبيَّ - ﷺ- يتهلَّل وجهه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتحرَّون) التحري: القصد والاعتماد للشيء، والاجتهاد في تحصيل الأمر المطلوب.\n(مِرطي) المِرْط: الكساء من الخز والصُّوف يُتغَطَّى به.\n(تساميني) المساماة: المناظرة والمناصبة، وهو مفاعلة من السُّمُوِّ، وهو العلوُّ. ⦗١٤١⦘\n(سورة من حدّ) السَّورة: الوثوب والثوران، والحَدّ: الحِدّة في الإنسان.\n(الفيئة) مثال الفيعة، بكسر الفاء: الرجوع عن الشيء الذي يكون قد لابسه الإنسان.\n(لم أنشبها) أي: لم ألبَثها.\n(وقعت به) إذا وقعت في عرضه وشتمته، من الوقيعة في الناس.\n(أثخنت) الإثخان على الجريح: هو المبالغة في جرحه، وأثخنه المرض: إذا اشتد عليه، والإثخان أيضًا: التمكن من الشيء، فكأنها أرادت: أنها تمكنت منها وبالغت في جوابها.\n(الذُّرَيعة) تصغير الذراع، ثم ثَنَّاها مصغَّرة، وأراد بها ساعديها.\n_________\n(١) رواه البخاري ٧ / ٨٤ في فضائل أصحاب النبي ﷺ، باب فضل عائشة، وفي الهبة، باب قبول الهدية، وباب من أهدى إلى صاحبه وتحرى بعض نسائه دون بعض، ومسلم رقم (٢٤٤١) و(٢٤٤٢) في فضائل الصحابة، باب فضائل عائشة ﵂، والترمذي رقم (٣٨٧٤) في المناقب، باب مناقب عائشة ﵁، والنسائي ٧ / ٦٥ - ٦٩ في عشرة النساء، باب حب الرجل بعض نسائه أكثر من بعض.\n(٢) هذه الرواية لم نجدها عند النسائي، وهي عند أحمد في \" المسند \" ٦ / ٩٣ وابن ماجة رقم (١٩٨١) في النكاح، باب حسن معاشرة النساء، وفي سنده زكريا بن زائدة وهو مدلس، وقد رواه بالعنعنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٢٠٣) قال: حدثنا إبراهيم بن موسى. ومسلم (٧/١٣٥) قال: حدثنا أبو كريب. والنسائي في الكبرى تحفة الأشراف (١٢/١٧٠٤٤) عن إسحاق بن إبراهيم.\nثلاثتهم - إبراهيم، وأبو كريب، وإسحاق - عن عبدة بن سليمان. قال: حدثنا هشام، عن أبيه، فذكره.\nوالرواية الثانية: أخرجها البخاري (٣/٢٠٤) قال: حدثنا سليمان حرب. وفي (٥/٣٧) قال: حدثنا عبد الله بن عبد الوهاب. والترمذي (٣٨٧٩) قال: حدثنا يحيى بن درست بصري. والنسائي (٧/٦٨) . وفي فضائل الصحابة (٢٧٦) قال: أخبرنا أبو بكر بن إسحاق الصاغاني. قال: حدثنا شاذان.\nأربعتهم - سليمان بن حرب، وعبد الله بن عبد الوهاب، ويحيى بن درست، وشاذان - عن حماد بن زيد، عن هشام بن عروة، عن أبيه، فذكره.","vol":"9","page":136},{"text":"٦٦٨٧ - (س) أم سلمة - ﵂ -: «أن نساءَ النبيِّ - ﷺ- كلَّمْنَ أمَّ سلمةَ أن تُكلِّم النبيَّ - ﷺ-: أن الناس كانوا يتحرَّون بهداياهم يومَ عائشةَ، ويَقُلْنَ: إنا نُحِبُّ الخير كما تحبُّ عائشة، فكلَّمته، فلم يجبها، فلما دار عليها كلمته، فلم يجبها، فقلْن: ما ردَّ عليكِ؟ قالت: لم يجبني، قُلْن: لا تَدَعِيه حتى يردَّ عليكِ، أو تنْظُري ما يقول، فلما دار عليها كلّمته، فقال: لا تؤذيني في عائشة، فإنه لم ينزل عليَّ الوحي وأنا في لحاف امرأة منكنَّ، إلا في لحاف ⦗١٤٢⦘ عائشةَ» أخرجه النسائي (١) .\n_________\n(١) ٧ / ٦٨ و٦٩ في عشرة النساء، باب حب الرجل بعض نسائه أكثر من بعض، وهو حديث صحيح يشهد له روايات الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/٢٩٣) قال: حدثنا أبو أسامة. (ح) وحدثنا عفان. قال: حدثنا حماد بن سلمة. والنسائي (٧/٦٨) قال: أخبرني محمد بن آدم، عن عبدة.\nثلاثتهم - أبو أسامة، وحماد بن سلمة، وعبدة - عن هشام بن عروة، عن عوف بن الحارث، عن أخته رميثة بنت الحارث أم عبد الله بن محمد بن أبي عتيق، فذكرته.\n* في رواية عبدة بن سليمان: «لا تؤذيني في عائشة، فإنه لم ينزل علي الوحي وأنا في لحاف امرأة منكن إلا في لحاف عائشة.» .","vol":"9","page":141},{"text":"٦٦٨٨ - (خ) القاسم بن محمد: «أن عائشة اشتكتْ فجاء ابنُ عباس، فقال: يا أمَّ المؤمنين، تَقْدَمين على فَرَطِ صِدْق، على رسولِ الله - ﷺ-، وعلى أبي بكر» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فرط) الفرَط: المتقدِّم على القوم في المسير، وفي طلب الماء، فجعل ابن عباس رسول الله - ﷺ- وأبا بكر متقدِّمين عليها في المقصد، وأضافهما إلى «صدق» وصفًا لهما ومدحًا، كما قال الله تعالى: ﴿قَدَم صدق﴾ [يونس:٢] .\n_________\n(١) ٧ / ٨٣ في فضائل أصحاب النبي ﷺ، باب فضل عائشة، وفي تفسير سورة النور، باب: ﴿ولولا إذ سمعتموه قلتم ما يكون لنا أن نتكلم بهذا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٣٦) قال: حدثني محمد بن بشار، قال: حدثنا عبد الوهاب بن عبد المجيد، قال: حدثنا ابن عون، عن القاسم بن محمد، فذكره.","vol":"9","page":142},{"text":"٦٦٨٩ - (خ) ابن أبي مليكة - ﵀ -: قال: «استأذن ابنُ عباس على عائشةَ قُبيل موتها وهي مغلوبَة، فقالت: أخْشَى أن يُثْني عليَّ، فقيل: ابن عمِّ رسولِ الله - ﷺ-، ومِنْ وجوه المسلمين، فقالت: ائذنوا له، فقال: كيف تَجِدينَكِ؟ قالت: بخير، إن اتقيتُ الله، قال: فأنت بخير إن شاء الله، زوجةُ رسولِ الله - ﷺ-، ولم يَنْكِحْ بِكرًا غيركِ، ونزل عُذْرُك من ⦗١٤٣⦘ السَّماءِ، ودخل ابن الزبير خلافَه فقالت: دخل ابنُ عباس فأثنى عليَّ، ووَدِدْتُ أني كنت نَسيًا مَنْسيًا» .\nأخرجه البخاري (١)، وله في أخرى نحوه، ولم يذكر «نسيًا مَنْسيًا» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نسيًا منسيًّا): أي شيئًا حقيرًا، متروكًا مطَّرحًا لا يلتفت إليه، والعرب إذا ارتحلوا من المنزل قالوا: انظروا أَنساءَكم وافتقِدوها، يعنون بذلك ما يكون من أشيائِهم التي ربما نسوها في المنزل مما لا تكون عندهم ببال، كالعصا ونحوها، وهم يسمون أيضًا خِرقة الحائض: نَسْيًا، لأنها مما يطرح ويترك.\n_________\n(١) رواه البخاري ٨ / ٣٧١ و٣٧٢ في تفسير سورة النور، باب ﴿ولولا إذ سمعتموه قلتم ما يكون لنا أن نتكلم بهذا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٠) (١٩٠٥) قال: حدثنا سفيان، عن معمر، عن عبد الله بن عثمان بن خثيم، والبخاري (٦/٢٣١) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى، عن عمر بن سعيد بن أبي حسين.\nكلاهما - عبد الله، وعمر - عن ابن أبي مليكة، فذكره.\nوالرواية الثانية: أخرجها البخاري (٦/١٣٣) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب بن عبد المجيد، قال: حدثنا ابن عون، عن القاسم، فذكره.","vol":"9","page":142},{"text":"٦٦٩٠ - (ت) موسى بن طلحة - ﵀ - قال: «ما رأيت أحدًا أفْصَحَ من عائشة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٨٧٨) في المناقب، باب مناقب عائشة ﵂، وقال الترمذي: هذا حديث حسن صحيح غريب، وهو كما قال، وذكره الهيثمي في \" مجمع الزوائد \" ونسبه للطبراني وقال: ورجاله رجال الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي (٣٨٨٤) قال: حدثنا القاسم بن دينار الكوفي، قال: حدثنا معاوية بن عمرو، عن زائدة، عن عبد الملك بن عمير، فذكره. وقال: حديث حسن صحيح غريب.","vol":"9","page":143},{"text":"<span data-type=\"title\" id=toc-1454>صَفِيّة بنت حُيَيّ - ﵂</span>-\n٦٦٩١ - (ت) صفية بنت حيي - ﵂ - قالت: دخل عليَّ رسولُ الله - ﷺ-، وقد بلغني كلام عن حفصة وعائشةَ، فذكرتُ ذلك له، ⦗١٤٤⦘ فقال: ألا قُلتِ: كيف تكونان خيرًا مني، وزوجي محمد، وأبي هارون، وعمِّي موسى؟ وكان الذي قالتا: نحن على رسولِ الله - ﷺ- أكرم منها، وقالوا: نحنُ أزْواجُ النبيِّ - ﷺ-، وبناتُ عمِّه» (١) .\nوفي أخرى قالت: «دخل عليَّ رسول الله - ﷺ- وأنا أبكي، وكانت حفصة قالت لها: يا ابنةَ يهودَ، فأخبرتُه، فقال رسولُ الله - ﷺ-: «ألا تَتَّقِينَ الله يا حفصة؟ إنها لابنةُ نبيّ، وإن عمَّها نبيّ، وإنها لَتَحْتَ نبيّ، فَبِمَ تَفْخَرينَ عليها؟ قالت: بنت يهوديّ» أخرجه الترمذي (٢) .\n_________\n(١) رواه الترمذي رقم (٣٨٩١) في المناقب، باب مناقب أزواج النبي ﷺ، وفي سنده هاشم بن سعيد الكوفي، وهو ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث هاشم الكوفي وليس إسناده بذاك، وفي الباب عن أنس، يريد به الحديث الذي بعده.\n(٢) هذه الرواية لم نجدها عند الترمذي وهي بمعنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٨٩٢) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الصمد ابن عبد الوارث. قال: حدثنا هاشم هو ابن سعيد الكوفي. قال: حدثنا كنانة، فذكره.\n* قال الترمذي: هذا حديث غريب لا نعرفه من حديث صفية إلا من حديث هاشم الكوفي، وليس إسناده بذلك القوي.","vol":"9","page":143},{"text":"٦٦٩٢ - (ت س) أنس بن مالك - ﵁ - قال: «بلغ صفية: أن حفصة قالت: بنت يهوديّ، فبكت، فدخل عليها النبيُّ - ﷺ- وهي تبكي، فقال: ما يُبكِيكِ؟ قالت: قالت لي حفصة: أنت ابنة يهوديّ، فقال النبيُّ - ﷺ-: إنك لابنة نبيّ، وإن عمَّكِ لنبيّ، وإنك لتحت نبي، فبم تفخَرُ عليكِ؟ ثم قال: اتق الله يا حفصة» أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٣٨٩١) في المناقب، باب مناقب أزواج النبي ﷺ، ولم نجده عند النسائي، ولعله في الكبرى، ورواه أحمد في \" المسند \" ٣ / ١٣٦، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٩٢) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا هاشم هو ابن سعد الكوفي، قال: حدثنا كنانة، عن صفية، فذكره.\nوقال: وفي الباب عن أنس، وهذا حديث غريب لا نعرفه إلا من حديث صفية إلا من حديث هاشم الكوفي، وليس إسناده بذلك القوي.\nقلت: وهو عن أنس في زوائد المسند (٣/١٣٥-١٣٦) قال: حدثني أبي قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن ثابت، فذكره.\nوإسناده صحيح، ولم أقف عليه عند النسائي.","vol":"9","page":144},{"text":"<span data-type=\"title\" id=toc-1455>سَوْدَةُ بنت زَمْعَة - ﵂</span>-\n٦٦٩٣ - (ت د) - عكرمة -[مولى ابن عباس]- ﵀ -: قال: قيل لابن عباس بعد صلاة الصبح: ماتت فلانة - لبعض أزواج رسول الله - ﷺ-، فسجد، فقيل له: أتَسْجُدُ هذه الساعة؟ فقال: أليس قد قال رسولُ الله - ﷺ-: «إذا رأيتُم آية فاسْجُدُوا؟ وأيُّ آية أعظم من ذَهابِ أزواج النبيِّ - ﷺ-؟» .\nأخرجه أبو داود والترمذي، ولم يُسميّاها (١) .\nوذكر رزين رواية وسمَّاها، وقال في آخرها: «وأيُّ آيةِ أعظم من ذهاب أم المؤمنين؟» .\n_________\n(١) رواه أبو داود رقم (١١٩٧) في الصلاة، باب السجود عند الآيات، والترمذي رقم (٣٨٨٩) في المناقب، باب في فضل أزواج النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (١١٩٧) قال: حدثنا محمد بن عثمان بن أبي صفوان الثقفي. والترمذي (٣٨٩١) قال: حدثنا عباس العنبري.\nكلاهما - محمد بن عثمان، وعباس العنبري - عن يحيى بن كثير العنبري أبي غسان، قال: حدثنا سلم ابن جعفر، عن الحكم بن أبان، عن عكرمة، فذكره.\nفي رواية عباس: سلم بن جعفر وكان ثقة.\nوقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من هذا الوجه.","vol":"9","page":145},{"text":"<span data-type=\"title\" id=toc-1456>أسماء بنت أبي بكر - ﵂</span>-\n٦٦٩٤ - (خ) وهب بن كيسان - ﵀ - قال: «كان أهلُ الشام يعَيِّرون ابنَ الزبير، يقولون: يا ابنَ ذات النِّطَاقَيْنِ، فقالت له أسماء: يا بنيَّ، إنهم يعيِّرونَك بالنِّطاقَيْنِ، وهل تدري ما ذاك؟ إنما كان نِطاقي شَقَقْتُه نِصْفَين، فَأوْكَيْتُ قِرْبَةَ رسولِ الله - ﷺ- بأحَدِهما، وجعلتُ في سُفْرتِه آخَرَ، فكان ابنُ الزبير إذا عَيَّرَهُ أهل الشام يقول: إيْهًا والإله: ⦗١٤٦⦘ تلك شَكاةٌ ظاهر عنكَ عارُها» .\nأخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذات النطاقين) النطاق: ما تشد به المرأة وسطها عند معاناة الأشغال لترفع به ثوبها، و«ذات النطاقين»: هي أسماء بنت أبي بكر الصديق، أم عبد الله بن الزبير، سميت بذلك، لأنها قطعت نطاقها نصفين عند مهاجرة رسول الله - ﷺ- فشدت بأحدهما قربته، وبالآخر سفرته، فسماها رسول الله - ﷺ- يومئذ: ذات النطاقين، وقيل: شدت بأحدهما سفرته، وبالآخر وسطها لعمل الشغل.\n(فأوكيت) أوكيت الوعاء: إذا شددته.\n(إيهًا) زجر، ونهي «وإيه» بمعنى الاستزادة، فكأنه قال: زيدوني من قولكم هذا، فإنه مما يزيدني فخرًا وشرفًا، أو أنه زجر عما بنوا عليه قولهم من إرادة عيبه وذمّه، فقال: كفوا عن جهلكم.\n(والإله) قَسَم، أي: والله إن الأمر كما تزعمون، أو أنه استعطاف، كما تقول: بالله أخبرني، لما تريد أن تستعلمه منه.\n(شكاة) الشَّكاة: الذم والعيب. ⦗١٤٧⦘\n(ظاهر عنك عارها): بعيد عنك، مجاوز لك، والبيت لأبي ذؤيب الهذلي، وأوله:\nوعَيّرها الواشون: أني أُحِبُّها ... وتلك شَكاة ظاهر عنك عارها (٢)\n_________\n(١) رواه البخاري ٩ / ٤٦٥ في الأطعمة، باب الخبز المرقق والأكل على الخوان، وفي الجهاد، باب حمل الزاد في الغزو، وفي فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة.\n(٢) وهذا البيت من قصيدة أولها:\nهل الدهر إلا ليلة ونهارها ... وإلا طلوع الشمس ثم غيارها\nأبى القلب إلا أم عمرو فأصبحت ... تحرق ناري بالشكاة ونارها\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٩١) قال: حدثنا محمد، قال: أخبرنا أبو معاوية، قال: حدثنا هشام، عن أبيه، وعن وهب بن كيسان، فذكراه.","vol":"9","page":145},{"text":"<span data-type=\"title\" id=toc-1457>أمُّ حَرَام بنت مِلْحَان - ﵂</span>-\n٦٦٩٥ - (خ م ط ت د س) أنس بن مالك - ﵁ - قال: كان رسولُ الله - ﷺ- إذا ذهبَ إلى قُباء يدخل على أمِّ حرام بنتِ مِلْحَان فتُطعمُه، وكانت تحت عُبادة ابن الصامت، فدخل عليها رسولُ الله - ﷺ- يومًا فأطْعَمَتْه، ثم جعلت تَفْلي رأسَه، فنام رسولُ الله - ﷺ-، ثم استيقظ وهو يضحك، قالت: فقلت: ما يُضْحِكك يا رسول الله؟ قال: ناسٌ من أمتي عُرِضوا عليَّ غُزَاة في سبيل الله، يركبون ثَبَجَ هذا البحر، مُلوكًا على الأسِرَّة - أو قال: مثلَ الملوك على الأسِرَّةِ - شك إسحاق، هو ابن عبد الله بن أبي طلحة - قالت: فقلت: يا رسول الله، ادْعُ الله أن يجعلني منهم، فدعا لها رسول الله - ﷺ-، ثم وضع رأسه [فنام]، ثم استيقظ وهو يضحك، قالت: ⦗١٤٨⦘ فقلتُ: ما يُضْحِكُك يا رسول الله؟ قال: ناسٌ من أمتي عُرِضوا عليَّ غزاة في سبيل الله - كما قال في الأولى - قالت: فقلت: يا رسول الله، ادْعُ الله أن يجعلَني منهم، قال: أنت من الأولين، فركبت أمُّ حرام بنت مِلْحان البحرَ في زمن معاوية بن أبي سفيان (١)، فصُرِعت عن دابتها حين خرجت من البحر، فَهَلَكَت.\nوفي رواية عن أنس عن خالته أمِّ حرام بنت ملحان قالت: «نام النبيُّ - ﷺ- يومًا قريبًا مني، ثم استيقظ يتبسَّم، فقلت: ما أضْحكك؟ قال: ناسٌ من أمتي عُرِضوا عليَّ، يركبون هذا البحر الأخضر (٢)، كالملوك على الأسرة (٣)، قلت: فقالت: ادع الله أن يجعلني منهم، فدعا لها ... ثم ذكر نحوه بمعناه» وفيه «فخرجت مع زوجها عبادة بن الصامت، أوَّلَ ما ركب المسلمون البحر مع معاوية، فلما انصرفوا من غزوتهم قافلين فنزلوا الشام، قُدِّمت إليها ⦗١٤٩⦘ دابة لتركَبها، فَصَرعتْها، فماتت» .\nوفي أخرى: «ما يضحكك - بأبي أنت وأمي؟ -[قال: أُريت قومًا من أمتي] وفيه: يركبون ظهر هذا البحر الأخضر - وفيه - فإنكِ منهم، وفيه: فتزوجها عُبادة بن الصامت بعدُ، فغزا في البحر، فحملها معه، فلما جاءت قُرِّبت لها بغلة فركبتْها، فصرعتها، فاندقَّت عُنُقُها» .\nوفي أخرى قال: «أتى رسولُ الله - ﷺ- ابْنَةَ ملحان خالةَ أنس، فوضع رأسه عندها - وعند البخاري: فاتَّكأ عندها - ثم ضحك، فقالت: مِمَّ تضحك يا رسول الله؟ قال: ناسٌ من أمتي يركبون البحر الأخضر في سبيل الله، مَثَلُهم مثلُ الملوك على الأسِرَّةِ، قلتُ: يا رسولَ الله، ادعُ الله أن يجعلَني منهم، قال: اللهم اجعلها منهم، ثم عاد فضحك، فقالت له مثل ذلك، فقالت: ادع الله أن يجعلني منهم، قال: أنتِ من الأولين، ولستِ من الآخِرين، قال أنس: فتزوجت عبادةَ بنَ الصامت، فركبت البحرَ مع بنت قَرظة. فلما قفَلَت ركبت دابتها، فَوُقِصَت بها، فسقطت عنها فماتت» اللفظ في هذه الرواية لحديث البخاري، وأدرجه مسلم على ما قبله.\nهذه روايات البخاري ومسلم، أخرجها الحميدي في «مسند أمِّ حرام» وقد أخرج بعضها في «مسند أنس» أيضًَا، وقال: أخرج أبو مسعود [الدمشقي]⦗١٥٠⦘ هذه الرواية الأخيرة في «مسند أم حرام» وأخرجها البُرْقاني في «مسند أنس»، وأخرج الموطأ والترمذي والنسائي الروايةالأولى، وأخرج أبو داود نحو الثالثة.\nوفي أخرى لأبي داود مثل الأولى إلى قوله: «تَفْلي رأسه» ثم قال ... وساق الحديث. وقال أبو داود: «وماتت بنت مِلحان بقُبْرُس» وأخرج النسائي نحو الرواية الآخرة أخصر منها.\nوفي أخرى لأبي داود: عن عطاء بن يسار: أن الرُّمَيصاء أخت أم سليم قالت: «نام النبيُّ - ﷺ- فاستيقظ، وكانت تغسل رأسها، فاستيقظ وهو يضحك، فقالت: يا رسولَ الله، أتضحك من رأسي؟ قال: لا ... وساق هذا الخبر يزيد وينقص» هكذا قال أبو داود. ولم يذكر لفظه، وقال: الرميصاء، أخت أم سليم من الرضاعة (٤) . ⦗١٥١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثَبَج البحر): وسطه، وثبج كل شيء: وَسطه.\n(وَقَصَت بها دابتُها) أي: دقّت عنقها، يقال: وَقصت عنقه، فهي موقوصة. قال الحميدي: كذا في هذه الرواية بالواو، وكذا فُسِّر، ولعله على المآل، وقال: ومنهم رواه «رقصت» بالراء، أي: أسرعت وزادت في المشي، وإنما وقع الخلاف لقوله: «فوقصت بها دابتها، فسقطت» فظاهره: أن الوقص قبل السقوط، وإنما الوقص من السقوط وبعده، لاقبله، قال: وقال الهروي في تفسير الحديث الذي فيه «فركب فرسًا فجعل يتوقَّص به» أي ينزو ويثب، فجعل النزو والوثوب توقصًا، لا دقًّا للعنق، فعلى هذا يحتمل ما في الرواية الأولى، والذي ذكره الهروي صحيح، فإن التوقص في اللغة: هو وثوب الدابة ونَزْوُها يقال: مرَّ فلان تتوقص به دابته، أي: تَثِبُ به وثبًا متقارب الخطو.\n_________\n(١) قوله: في زمن معاوية. قال القاضي عياض: قال أكثر أهل السير والأخبار: إن ذلك كان في خلافة عثمان بن عفان ﵁، وإن فيها ركبت أم حرام وزوجها إلى قبرص فصرعت عن دابتها هناك فتوفيت ودفنت هناك، وعلى هذا يكون قوله: في زمن معاوية، معناه: في زمان غزوة في البحر، لا في أيام خلافته.\n(٢) قال الحافظ في \" الفتح \": قال الكرماني: هي صفة لازمة للبحر، لا مخصصة.\n(٣) قوله: كالملوك على الأسرة: قيل: هو صفة لهم في الآخرة إذا دخلوا الجنة، والأصح أنه صفة لهم في الدنيا، أي: يركبون مركب الملوك لسعة حالهم واستقامة أمرهم، وكثرة عددهم.\n(٤) رواه البخاري ٦ / ٨ في الجهاد، باب الدعاء بالجهاد والشهادة للرجال والنساء، وباب فضل من يصرع في سبيل الله فمات فهو منهم، وباب غزو المرأة البحر، وباب ركوب البحر، وفي الاستئذان، باب من زار قومًا فقال عندهم، وفي التعبير، باب رؤيا النهار، ومسلم رقم (١٩١٢) في الإمارة، باب فضل الغزو في البحر، والموطأ ٢ / ٤٦٤ و٤٦٥ في الجهاد، باب الترغيب في الجهاد، وأبو داود رقم (٢٤٩٠) و(٢٤٩١) و(٢٤٩٢) في الجهاد، باب فضل الغزو في البحر، والترمذي رقم (١٦٤٥) في فضائل الجهاد، باب ما جاء في غزو البحر، والنسائي ٦ / ٤٠ و٤١ في الجهاد، باب فضل الجهاد في البحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٦١) قال: حدثنا روح، قال: حدثنا حماد، يعني ابن سلمة. وفي (٦/٣٦١) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٦/٤٢٣) قال: حدثنا عبد الصمد. قال: حدثني أبي. وفي (٦/٤٢٣) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد بن زيد. والدارمي (٢٤٢٦) قال: أخبرنا سليمان بن حرب، قال: حدثنا حماد بن زيد. والبخاري (٤/٢١) قال: حدثنا عبد الله بن يوسف، قال: حدثني الليث. وفي (٤/٤٤) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. ومسلم (٦/٥٠) قال: حدثنا خلف بن هشام، قال: حدثنا حماد بن زيد. (ح) وحدثناه محمد بن رمح بن المهاجر ويحيى بن يحيى. قالا: أخبرنا الليث. وأبو داود (٢٤٩٠) قال: حدثنا سليمان ابن داود العتكي. قال: حدثنا حماد، يعني ابن زيد. وابن ماجة (٢٧٧٦) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث. والنسائي (٦/٤١) قال: أخبرنا يحيى بن حبيب بن عربي، قال: حدثنا حماد.\nأربعتهم - حماد بن سلمة، وعبد الوارث والد عبد الصمد، وحماد بن زيد، وليث - عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، عن أنس بن مالك، فذكره.\nوبلفظ: «نام النبي -ﷺ- فاستيقظ وكانت تغسل رأسها فاستيقظ وهو يضحك. فقالت: يا رسول الله أتضحك من رأسي؟ قال: لا. وساق هذا الخبر يزيد وينقص.\nأخرجه أبو داود (٢٤٩٢) قال: حدثنا يحيى بن معين. قال: حدثنا هشام بن يوسف، عن معمر، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nوبلفظ: أول جيش من أمتي يغزون البحر قد أوجبوا، قالت أم حرام: قلت يا رسول الله أنا فيهم؟..\nأخرجه البخاري (٤/٥١) قال: حدثنا إسحاق بن يزيد الدمشقي، قال: حدثنا يحيى بن حمزة، قال: حدثني ثور بن يزيد، عن خالد بن معدان، أن عمير بن الأسود العنسي حدثه، فذكره.\nوبلفظ: «ذكر رسول الله -ﷺ- غزاة البحر للمائد أجر الشهيد ...» .\nأخرجه الحميدي (٣٤٩) . وأبو داود (٢٤٩٣) قال: حدثنا محمد بن بكار العيشي. (ح) وحدثنا عبد الوهاب ابن عبد الرحيم الجويري الدمشقي.\nثلاثتهم - الحميدي، ومحمد بن بكار، وعبد الوهاب بن عبد الرحيم - عن مروان بن معاوية، قال: حدثنا هلال بن ميمون الجهني الرملي، عن يعلى بن شداد، فذكره.","vol":"9","page":147},{"text":"<span data-type=\"title\" id=toc-1458>أُم سليم بنت ملحان - ﵂</span>-\n٦٦٩٦ - (خ م) أنس - ﵁ - أن رسولَ الله - ﷺ- كان لا يدخل في المدينة بيت امرأة، غير بيت أمِّ سُلَيم، إلا على أزواجه، فقيل له: فقال: إني أرحَمُها، قُتِلَ معي أخُوها. ⦗١٥٢⦘\nوفي رواية: «كان رسولُ الله - ﷺ- لا يدخل على أحد من النِّساء إلا على أزواجه، إلا أمَّ سُلَيم، فإنه كان يدْخُلُ عليها، فقيل له في ذلك، فقال: أرحمُها، قُتِلَ مَعِي أخوها» . وأمُّ سُلَيم: هي أمُّ أنس بن مالك، ولعله أراد: على الدوام، فإنه كان يدخل على أم حرام، وهي خالة أنس (١)، أخرجه البخاري ومسلم (٢) .\n_________\n(١) والفقرة الأخيرة من الحديث \" وأم سليم.. \" إلى آخره، من زيادات الحميدي، كما في الفتح ٦ / ٣٧.\n(٢) رواه البخاري ٦ / ٣٧ في الجهاد، باب فضل من جهز غازيًا أخلفه بخير، ومسلم رقم (٢٤٥٥) في فضائل الصحابة، باب فضائل أم سليم أم أنس بن مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الجهاد (٣٨) عن موسى بن إسماعيل. ومسلم في الفضائل (٦٢) عن حسن الحلواني، عن عمرو بن عاصم.\nكلاهما عن همام بن يحيى العوذي البصري، عن إسحاق، فذكره تحفة الأشراف (١/٩١) .","vol":"9","page":151},{"text":"٦٦٩٧ - (خ م) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «رأيتُني دخلتُ الجنَّة، فسمعتُ خَشْفَة، فإذا أنا بالرُّمَيْصَاء امرأة أبي طلحة» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٣٤ في فضائل أصحاب النبي ﷺ، باب مناقب عمر بن الخطاب ﵁، وفي النكاح، باب الغيرة، وفي التعبير، باب رؤيا القصر، ومسلم رقم (٢٤٥٧) في فضائل الصحابة، باب فضائل أم سليم أم أنس بن مالك وبلال ﵃، وهذا اللفظ الذي ساقه المصنف هنا مختصر، وقد تقدم بطوله من حديث جابر في مناقب مشتركة برقم (٦٣٧٨) فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٧٢) قال: حدثنا هاشم بن القاسم. وفي (٣/٣٧٢) قال: حدثنا أبو سعيد. وفي (٣/٣٨٩) قال: حدثنا سريج. والبخاري (٥/١٢) قال: حدثنا حجاج بن منهال. ومسلم (٧/١٤٥) قال: حدثني أبو جعفر، محمد بن الفرج، قال: حدثنا زيد بن الحباب. والنسائي في فضائل الصحابة (٢٣، ١٣١، ٢٧٩) قال أخبرنا نصير بن الفرج، قال: حدثنا شعيب بن حرب.\nستتهم - هاشم، وأبو سعيد، وسريج، وحجاج، وزيد، وشعيب بن حرب - عن عبد العزيز بن أبي سلمة، عن محمد بن المنكدر، فذكره.\n٢- وأخرجه الحميدي (١٢٣٥، ١٢٣٦) . وأحمد (٣/٣٠٩) . ومسلم (٧/١١٤) قال: حدثنا محمد بن عبد الله بن نمير. (ح) وحدثنا زهير بن حرب. (ح) وحدثناه إسحاق بن إبراهيم. (ح) وحدثنا أبو بكر بن أبي شيبة. (ح) وحدثناه عمرو الناقد. والنسائي في فضائل الصحابة (٢٤) قال: أخبرنا قتيبة بن سعيد.\nثمانيتهم - الحميدي، وأحمد، وابن نمير، وزهير، وإسحاق، وأبو بكر، وعمرو الناقد، وقتيبة - عن سفيان بن عيينة.\n* في رواية الحميدي (١٢٣٥)، وأبي بكر بن أبي شيبة: عن سفيان بن عيينة عن عمرو بن دينار، قال: سمعت جابر بن عبد الله يقول ... فذكره.\n* وفي رواية الحميدي (١٢٣٦)، وعمرو الناقد: عن سفيان، عن محمد بن المنكدر قال: سمعت جابر بن عبد الله.\n* وفي رواية قتيبة: قال: حدثنا سفيان عن عمرو، عن جابر، وابن المنكدر، عن جابر.\n* وفي رواية أحمد، وابن نمير، وزهير، وإسحاق. عن سفيان، عن عمرو، وابن المنكدر سمعا جابرا. ٣- وأخرجه البخاري (٧/٤٦) قال: حدثنا محمد بن أبي بكر المقدمي. وفي (٩/٥٠) قال: حدثنا عمرو ابن علي. والنسائي في فضائل الصحابة (٢٥) قال: أخبرنا عمرو بن علي.\nكلاهما - المقدمي، وعمرو بن علي - قالا: حدثنا معتمر، قال: حدثنا عبيد الله بن عمر، عن محمد ابن المنكدر، عن جابر، فذكره مختصرا على قصة القصر.\nرواية سفيان بن عيينة، أيضا مختصرة على قصة القصر.","vol":"9","page":152},{"text":"٦٦٩٨ - (م) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «دخلتُ الجنة، فسمعتُ خَشْفَة، قلت: من هذا؟ قالوا: هذه ⦗١٥٣⦘ الرُّمَيْصَاء (١) بنت ملحان، أم أنس بن مالك» أخرجه مسلم (٢) .\n_________\n(١) وفي بعض النسخ: الغميصاء، وهو أشهر.\n(٢) رقم (٢٤٥٦) في فضائل الصحابة، باب من فضائل أم سليم أم أنس بن مالك ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٣٩) قال: حدثنا حسن. وفي (٣/٢٦٨) قال: حدثنا عفان وعبد ابن حميد (١٣٤٦) قال: حدثني سليمان بن حرب. ومسلم (٧/١٤٥) قال: حدثنا ابن أبي عمر، قال: حدثنا بشر -يعني ابن السري-.\nأربعتهم - حسن، وعفان، وسليمان، وبشر - عن حماد بن سلمة، عن ثابت، فذكره.","vol":"9","page":152},{"text":"<span data-type=\"title\" id=toc-1459>هند بنت عتبة - ﵂</span>-\n٦٦٩٩ - (خ م) عائشة - ﵂ - قالت: جاءت هندُ بنت عتبة، فقالت: [والله] يا رسول الله، ما كان على ظهر الأرض من أهلِ خِباء أحبَّ إليَّ من أن يَذِلُّوا من أهل خبائك، ثم ما أصبح اليومَ على ظهر الأرض أهلُ خِباء أحبّ إليَّ [من] أن يَعِزّوا من أهل خبائك، قال رسولُ الله - ﷺ-: وأيضًا، والذي نفسي بيده، [ثم] قالت: يا رسول الله، إن أبا سفيان رَجُلٌ مَسِيك، فهل عليَّ حرج أن أُطعِم مِنَ الذي له عيالَنا؟ قال: لا حرج عليكِ أن تطعميهم بالمعروف. أخرجه البخاري (١) ومسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَسيك) رجل مَسيك: بوزن شريف، إذا كان بخيلًا شديدًا يمسك ماله، ومِسِّيك، بالكسر والتشديد: المبالغ في البخل.\n_________\n(١) رواه البخاري تعليقًا ٧ / ١٠٧ في فضائل أصحاب النبي ﷺ، باب ذكر هند بن عتبة، قال الحافظ في \" الفتح \": كذا للجميع بصيغة التعليق، وكلام أبي نعيم في \" المستخرج \" يقتضي أن البخاري أخرجه موصولًا عن عبدان، وقد وصله أيضًا من طريق أبي الموجه عن عبدان.\n(٢) رقم (١٧١٤) في الاقضية، باب قضية هند.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: قال البخاري في الأحكام: حدثنا أبو اليمان، قال: أخبرنا شعيب، عن الزهري، قال: حدثني عروة، فذكره. رواه في المظالم بهذا الإسناد. جامع المسانيد (٣٥/١٥٠-١٥١) .\nورواه مسلم في الأحكام عن عبد بن حميد. وأبو داود في البيوع عن خشيش بن أصرم. والنسائي في عشرة النساء الكبرى عن محمد بن رافع،نحوه..\nكلاهم عن عبد الرزاق، عن معمر، عن الزهري، عن عروة، فذكره. جامع المسانيد (٣٥/٢٧٠) .","vol":"9","page":153},{"text":"الفصل الثالث من الباب الرابع: في فضائل أهل البيت\n٦٧٠٠ - (ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «أحِبُّوا الله لما يَغْذوكم من نعمه، وأحِبُّوني لحُبِّ الله، وأحِبُّوا أهلَ بيتي لحُبِّي» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٧٩٢) في المناقب، باب مناقب أهل بيت النبي ﷺ، وفي سنده عبد الله ابن سليمان النوفلي وهو مجهول، ومع ذلك فقد حسنه الترمذي، ورواه أيضًا الحاكم ٣ / ١٥٠ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٨٩) قال: حدثنا أبو داود سليمان بن الأشعث، قال: أخبرنا يحيى بن معين، قال: حدثنا هشام بن يوسف، عن عبد الله بن سليمان النوفلي، عن محمد بن علي بن عبد الله ابن عباس، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، إنما نعرفه من هذا الوجه.","vol":"9","page":154},{"text":"٦٧٠١ - (ت) سعد بن أبي وقاص - ﵁ - قال: لما نزلت هذه الآية ﴿[فَقُلْ تَعَالَوْا] نَدْعُ أَبْناءَنَا وأَبْنَاءَكُمْ وَنِسَاءَنَا ونِسَاءَكُمْ ...﴾ الآية [آل عمران: ٦١] دعا رسول الله - ﷺ- عليًّا وفاطمة وحسنًا وحُسينًا فقال: «اللهم هؤلاء أهلي» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٠٢) في التفسير، باب ومن سورة آل عمران، وإسناده حسن، ورواه أيضًا الحاكم ٣ / ١٥٠ وصححه ووافقه الذهبي، وهو جزء من حديث طويل رواه مسلم رقم (٢٤٠٤) في فضائل الصحابة، باب من فضائل علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٨٥) (١٦٠٨) قال: حدثنا قتيبة بن سعيد. ومسلم (٧/١٢٠) قال: حدثنا قتيبة بن سعيد، ومحمد بن عباد. والترمذي (٢٩٩٩، ٣٧٢٤) قال: حدثنا قتيبة.\nكلاهما - قتيبة، ومحمد بن عباد - قالا: حدثنا حاتم وهو ابن إسماعيل - عن بكير بن مسمار، عن عامر ابن سعد، فذكره.\nقلت: رواية مسلم أتم من رواية البخاري.","vol":"9","page":154},{"text":"٦٧٠٢ - (ت) أم سلمة - ﵂ - قالت: «إن هذه الآية نزلت في بيتي ﴿إنَّمَا يُرِيدُ الله لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أهل البيتِ ويطهِّرَكم تطهيرًا﴾ [الأحزاب: الآية ٣٣] قالت: وأنا جالسة عند الباب، فقلت: يا رسول الله: ألَسْتُ من أهل البيت؟ فقال: إنكِ إلى خير، أنتِ من أزواجِ رسولِ الله - ﷺ-، قالت: وفي البيت رسولُ الله - ﷺ-، وعليّ وفاطمة، وحسن، وحسين، فجَلَّلَهُمْ بكساء، وقال: اللهم هؤلاء أهل بيتي، فأذهِبْ عنهم الرِّجْس وطهِّرهم تطهيرًا» (١) . وفي رواية: «أن النبيَّ - ﷺ- جَلَّلَ على الحسنِ والحسينِ وعليّ وفاطمةَ، ثم قال: اللهم هؤلاء أهلُ بيتي [وحامَتي]، فأذهب عنهم الرجس، وطهِّرهم تطهيرًا، قالت أم سلمة: وأنا معهم يا رسول الله؟ قال: إنكِ إلى خير» أخرج الترمذي الرواية الأخيرة (٢)، والأولى ذكرها رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حامتي) الحامة: القرابة القريبة وخاصة الإنسان.\n(الرجس) النجس، وكل ما يستقذر، وقيل: هو الإثم.\n_________\n(١) هذه الرواية ذكرها ابن كثير في \" التفسير \" ونسبها لابن جرير، وهو حديث حسن.\n(٢) رواه الترمذي رقم (٣٨٧٠) في المناقب، باب مناقب فاطمة بنت محمد ﷺ، وهو حديث حسن، وقال الترمذي: هذا حديث حسن صحيح، وهو أحسن شيء روي في الباب، وفي الباب عن أنس وعمر بن أبي سلمة وأبي الحمراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٨) قال: حدثنا أبو النضر هاشم بن القاسم، قال: حدثنا عبد الحميد - يعني ابن بهرام. وفي (٦/٣٠٤) قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان، عن زبيد. وفي (٦/٣٢٣) قال: حدثنا عفان،قال: حدثنا حماد بن سلمة،قال: حدثنا علي بن زيد. والترمذي (٣٨٧١) قال: حدثنا محمود بن غيلان،قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان، عن زبيد.\nثلاثتهم - عبد الحميد بن بهرام، وزبيد، وعلي بن زيد - عن شهر بن حوشب، فذكره.\nوبنحوه: أخرجه أحمد (٦/٢٩٦) قال: حدثنا محمد بن جعفر. وفي (٦/٣٠٤) قال: حدثنا عبد الوهاب ابن عطاء.\nكلاهما - محمد بن جعفر، وعبد الوهاب بن عطاء - قالا: حدثنا عوف، عن أبي المعدل عطية الطفاوي، عن أبيه فذكره.\nوبنحوه:أخرجه أحمد (٦/٢٩٢) قال: حدثنا عبد الله بن نمير، قال: حدثنا عبد الملك، يعني ابن أبي سليمان، عن عطاء بن أبي رباح قال: حدثني من سمع أم سلمة، فذكره.\n* قال عبد الملك: وحدثني أبو ليلى، عن أم سلمة، مثل حديث عطاء سواء\n* قال عبد الملك: وحدثني داود بن أبي عوف أبو الجحاف عن شهر بن حوشب، عن أم سلمة، بمثله سواء.\nوقال الترمذي: هذا حديث حسن، وهو أحسن شيء روي في هذا الحديث.","vol":"9","page":155},{"text":"٦٧٠٣ - (ت) عمر بن أبي سلمة - ﵁ - قال: «نزلت هذه الآية على النبيِّ - ﷺ- ﴿إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهِّركم تطهيرًا﴾ [الأحزاب: ٣٣] في بيت أم سلمة، فدعا النبيُّ - ﷺ- فاطمةَ وحَسَنًا وحُسَينًا، فجلَّلهم بكساء، وعليّ خلفَ ظهره، ثم قال: اللهم هؤلاء أهل بيتي، فأذْهِبْ عنهم الرجس، وطهِّرهم تطهيرًا، قالت أمُّ سلمة: وأنا معهم يا نبيَّ الله؟ قال: أنتِ على مكانِكِ، وأنت على خير» أخرجه الترمذي (١) .\n_________\n(١) رواه الترمذي رقم (٣٢٠٣) في التفسير، باب ومن سورة الأحزاب ورقم (٣٧٨٩) في المناقب، باب مناقب أهل بيت النبي ﷺ، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٠٥، ٣٧٨٧) قال: حدثنا قتيبة، قال: حدثنا محمد بن سليمان بن الأصبهاني، عن يحيى بن عبيد، عن عطاء بن أبي رباح، عن عمر بن أبي سلمة، فذكره.\nوقال: هذا حديث غريب من حديث عطاء، عن عمر بن أبي سلمة.","vol":"9","page":156},{"text":"٦٧٠٤ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- كان يمر بباب فاطمة إذا خرج إلى الصلاة حين نزلت هذه الآية، قريبًا من ستة أشهر، يقول: الصلاةَ أهلَ البيت: ﴿إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرًا﴾ . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٠٤) في التفسير، باب ومن سورة الأحزاب، وهو حديث حسن، ورواه أيضًا الحاكم ٣ / ١٥٨ وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٢٥٩) قال: حدثنا أسود بن عامر.\n٢- وأخرجه أحمد (٣/٢٨٥) وعبد بن حميد (١٢٢٣) والترمذي (٣٢٠٦) قال: حدثنا عبد بن حميد.\nكلاهما - أحمد، وعبد - قالا: حدثنا عفان.\nكلاهما - أسود، وعفان - قالا: حدثنا حماد بن سلمة، قال: أخبرنا علي بن زيد، فذكره.\nوقال الترمذي: هذا حديث غريب من هذا الوجه، إنما نعرفه من حديث حماد بن سلمة.","vol":"9","page":156},{"text":"٦٧٠٥ - (م) عائشة - ﵂ - قالت: خرج النبيُّ - ﷺ-، وعليه مِرط مُرَحَّل أسودُ، فجاء الحسن فأدخله، ثم جاء الحسين، فأدخله، ثم جاءتْ فاطمةُ فأدخَلَها، ثم جاء عليّ فأدخلَه، ثم قال: ﴿إنما ⦗١٥٧⦘ يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرًا﴾ - الآية [الأحزاب: ٣٣] أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مرط) المرط: الكساء، وقد ذكر، والمرَّحل: الموشَّى المنقوش الذي فيه صور الرجال، وقال الجوهري: هو إزار خَزٍّ فيه عَلَم.\n_________\n(١) رقم (٢٤٢٤) في فضائل الصحابة، باب فضائل أهل بيت النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٦٢) قال: حدثنا يحيى بن زكريا. ومسلم (٦/١٤٥) قال: حدثني سريج بن يونس. قال: حدثنا يحيى بن زكرياء بن أبي زائدة. (ح) وحدثني إبراهيم بن موسى. قال: حدثنا ابن أبي زائدة (ح) وحدثنا أحمد ابن حنبل. قال: حدثنا يحيى بن زكرياء. وفي (٧/١٣٠) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن عبد الله بن نمير. قالا: حدثنا محمد بن بشر. وأبو داود (٤٠٣٢) قال: حدثنا يزيد بن خالد بن يزيد بن عبد الله الرملي وحسين بن علي. قالا: حدثنا ابن أبي زائدة..والترمذي (٢٨١٣) وفي الشمائل (٦٩) قال: حدثنا أحمد بن منيع. قال: حدثنا يحيى بن زكريا بن أبي زائدة.\nكلاهما - يحيى بن زكريا بن أبي زائدة، ومحمد بن بشر - عن زكريا بن أبي زائدة، عن مصعب بن شيبة، عن صفية بنت شيبة، فذكرته. * رواية يحيى بن زكريا بن أبي زائدة مختصرة على أول الحديث.","vol":"9","page":156},{"text":"٦٧٠٦ - (ت) علي بن أبي طالب - ﵁ -: «أن النبيَّ - ﷺ- أخذ بيد حسن وحسين، وقال: من أحَبَّني وأحَبَّ هذين وأباهما وأمَّهما كان معي في درجتي يوم القيامة» أخرجه الترمذي (١) .\nوذكر رزين بعد قوله: «وأمهما»: «ومات مُتَّبِعًا لسنّتي غيرَ مُبْتَدع، كان معي في الجنة» .\n_________\n(١) رقم (٣٧٣٤) في المناقب، باب مناقب علي بن أبي طالب ﵁، ورواه أيضًا أحمد في \" المسند \" رقم (٥٧٦)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٧٣٣) . وعبد الله بن أحمد (١/٧٧) (٥٧٦) .\nكلاهما - عن نصر بن علي الأزدي الجهضمي، قال: حدثنا علي بن جعفر بن محمد بن علي، قال: أخبرني أخي موسى بن جعفر بن محمد، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه من حديث جعفر بن محمد إلا من هذا الوجه.","vol":"9","page":157},{"text":"٦٧٠٧ - (ت) زيد بن أرقم - ﵁ - قال: قال رسولُ الله - ﷺ- لعليّ وفاطمةَ والحسنِ والحسينِ: «أنا حَرْب لمن حاربتم، وسِلْمٌ لمن سالَمتم» أخرجه الترمذي (١) . ⦗١٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سِلْم) السِّلْم: ضد الحرب، تقول أنا سِلْم لفلان، إذا كنت مهادنه وصديقه، ولم يكن بينك وبينه حرب ولا عداوة.\n_________\n(١) رقم (٣٨٦٩) في المناقب، باب مناقب فاطمة بنت محمد ﷺ من حديث صبيح مولى أم سلمة عن زيد بن أرقم قال الترمذي: هذا حديث غريب إنما نعرفه من هذا الوجه، وصبيح مولى أم سلمة ليس بمعروف، قال الحافظ: قال البخاري: لم يذكر سماعًا من زيد بن أرقم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (١٤٥) قال: حدثنا الحسن بن علي الخلال، وعلي بن المنذر، قالا: حدثنا أبو غسان. والترمذي (٣٨٧٠) قال: حدثنا سليمان بن عبد الجبار البغدادي، قال: حدثنا علي بن قادم.\nكلاهما - أبو غسان، وعلي - قالا: حدثنا أسباط بن نصر، عن السدي، عن صبيح، فذكره.\nوقال الترمذي: هذا حديث غريب إنما نعرفه من هذا الوجه. وصبيح مولى أم سلمة ليس بمعروف.\nقلت: وصبيح هذا لم يوثقه غير ابن حبان، وقال الحافظ في التهذيب (٤/٤٠٩) قال البخاري: لم يذكر سماعا من زيد.","vol":"9","page":157},{"text":"٦٧٠٨ - (م) يزيد بن حيان: قال: انطلقْتُ أنا وحُصينُ بنُ سَبْرةَ وعمرُ بنُ مسلم إلى زيد بن أرقم، فلما جلسنا إليه قال له حُصين: لقد لقيتَ يا زيدُ خيرًا كثيرًا رأيتَ رسولَ الله - ﷺ-، وسمعتَ حديثَه، وغزوتَ معه، وصلّيتَ خلفَه، لقد لقيتَ يا زيدُ خيرًا كثيرًا، حدِّثْنا يا زيدُ ما سمعتَ من رسولِ الله - ﷺ-، قال: يا ابنَ أخي، والله لقد كَبِرتْ سِنِّي، وقَدُمَ عهدي، ونسيتُ بعض الذي كنتُ أعِي من رسولِ الله - ﷺ-، فما حدَّثتُكم فاقْبلوا، ومالا فلا تُكلِّفونيه، ثم قال: قام رسولُ الله - ﷺ- يومًا فينا خطيبًا بماء يُدعى: خُمًّا، بين مكةَ والمدينةِ، فَحمِد الله وأثنى عليه، ووعظ وذكَّر، ثم قال: «أما بعدُ، ألا أيُّها الناس، إنما أنا بشر، يُوشِكُ أن يأتيَ رسولُ ربي فأُجيبَ، وإني تارِك فيكم ثَقَلَيْن، أولُهما: كتابُ الله، فيه الهدى والنور، فخذوا بكتاب الله، واستمسكوا به، فحثَّ على كتاب الله، ورغَّب فيه، ثم قال: وأهلُ بيتي، أُذَكِّرُكُم الله في أهل بيتي، أُذَكِّركم الله في أهل بيتي، [أذكِّركم الله في أهل بيتي]» فقال له حصين: ومَن أهلُ بيته يا زيد؟ أليس نساؤه من أهل بيته؟ قال: نساؤه من أهل بيته، ⦗١٥٩⦘ ولكن أهلُ بيته مَن حُرِمَ الصدقةَ بعدَه، قال: ومَن هم؟ قال: هم آلُ عليّ، وآلُ عقيل، وآلُ جعفر، وآلُ عباس، قال: كلُّ هؤلاء حُرِمَ الصدقة؟ قال: نعم.\nزاد في رواية «كتابُ الله، فيه الهدى والنور، مَن اسمتسك [به] وأخذ به كان على الهدى، ومن أخطأه ضلّ» .\nوفي أخرى نحوه، غير أنه قال: ألا وإني تارك فيكم ثَقَلين، أحدهما: كتابُ الله، وهو حبل الله، فمن اتَّبعه كان على الهدى، ومن تركه كان على ضلالة، وفيه «فقلنا: مَن أهل بيته؟ نساؤه؟ قال: لا، وايْمُ الله، إن المرأةَ تكون مع الرجل العصر من الدهر، ثم يطلِّقُها، فترجع إلى أبيها وقومها، أهلُ بيتِه: أصْلُه وعَصَبَتُه الذين حُرِموا الصدقةَ بعدَه» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثَقَلين) سمى النبي - ﷺ- القرآن العزيز وأهل بيته ثقلين، لأن الأخذ بهما والعمل بما يجب لهما ثقيل، وقيل: العرب تقول لكل خطير نفيس: ثقل، فجعلهما ثقلَيْن إعظامًا لقدرهما، وتفخيمًا لشأنهما. ⦗١٦٠⦘\n(عصبته) عصبة الإنسان: أهله من قبل الآباء والأجداد، لا من قبل الأمهات.\n_________\n(١) رقم (٢٤٠٨) في فضائل الصحابة، باب من فضائل علي بن أبي طالب ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٣٦٦) قال: حدثنا إسماعيل بن إ براهيم. وعبد بن حميد (٢٦٥) قال: أخبرنا جعفر ابن عون. والدارمي (٣٣١٩) قال: حدثنا جعفر بن عون. ومسلم (٧/١٢٢) قال: حدثني زهير بن حرب، وشجاع بن مخلد، عن ابن علية. وفي (٧/١٢٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن فضيل. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، وأبو داود (٤٩٧٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن فضيل مختصرا على: أما بعد. والنسائي في الكبرى تحفة الأشراف (٣٦٨٨) عن زكريا بن يحيى السجزي، عن إسحاق بن إبراهيم، عن جرير. وابن خزيمة (٢٣٥٧) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، ومحمد بن فضيل. أربعتهم - إسماعيل ابن علية، وجعفر، ومحمد بن فضيل، وجرير - عن أبي حيان التيمي.\n٢- وأخرجه مسلم (٧/١٢٣) قال: حدثنا محمد بن بكار بن الريان، قال: حدثنا حسان يعني- ابن إبراهيم - عن سعيد وهو ابن مسروق. كلاهما - أبو حيان، وسعيد - عن يزيد بن حيان، فذكره.","vol":"9","page":158},{"text":"٦٧٠٩ - (خ) عبد الله بن عمر - ﵄ -: «أن أبا بكر قال: ارْقُبُوا محمدًا في أهل بيته» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٦٣ في فضائل أصحاب النبي ﷺ، باب مناقب قرابة رسول الله ﷺ، وباب مناقب الحسن والحسين ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في فضل الحسن والحسين (المناقب ٥٢:٦) عن يحيى بن معين، وصدقة ابن الفضل. كلاهما عن غندر، وفي فضل أهل البيت المناقب (٤١:٢) عن عبد الله بن عبد الوهاب، عن خالد بن الحارث. كلاهما عن شعبة - عن واقد بن محمد، عن أبيه، عن عبد الله بن عمر، فذكره. تحفة الأشراف (٥/٢٩٦) .","vol":"9","page":160},{"text":"<span data-type=\"title\" id=toc-1461>الفصل الرابع: في فضائل الأنصار</span>\n٦٧١٠ - (خ) غيلان بن جرير - ﵀ - قال: «قلت لأنس: أرأيتَ اسم الأنصار، أكنتم تُسمَّون، أم سمّاكم الله ﵎؟ قال: بل سمَّانا الله ﷿، قال غيلان: كنا ندخل على أنس، فيحدِّثنا بمناقب الأنصار ومشاهدهم، ويُقبل عليَّ، أو على رجل من الأزد، فيقول: فعل قومك يوم كذا: كذا وكذا» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٨٦ في فضائل أصحاب النبي ﷺ، باب مناقب الأنصار، وباب أيام الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في مناقب الأنصار (المناقب ٦١:١) عن موسى، هو ابن إسماعيل، وفي آخر أيام الجاهلية (المناقب ٨٦/١٣) عن أبي النعمان محمد بن الفضل.\nكلاهما عن مهدي هو ابن ميمون، والنسائي في التفسير في الكبرى عن إسحاق بن إبراهيم، عن المخزومي، عن مهدي، عن غيلان بن جرير، فذكره. تحفة الأشراف (١/٢٩٧) .","vol":"9","page":160},{"text":"٦٧١١ - (خ) أبو هريرة - ﵁ - قال: قال أبو القاسم - ﷺ-: «لو أن الأنصار سلكوا واديًا أو شِعبًا لسلكتُ واديَ الأنصار، ولولا ⦗١٦١⦘ الهجرةُ لكنتُ امرءًا من الأنصار، فقال أبو هريرة: ما ظَلَمَ، بأبي وأُمِّي، آوَوْهُ ونصرُوه، وكلمة أخرى» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٨٦ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لولا الهجرة لكنت امرءًا من الأنصار \"، وفي التمني، باب ما يجوز من اللو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٦٧) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. والبخاري (٩/١٠٦) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nكلاهما - ابن إسحاق، وشعيب - عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ: «لولا الهجرة لكنت امرءا من الأنصار، ولو يندفع الناس في شعبة، أو في واد والأنصار في شعبة لاندفعت في شعبهم.» .\nأخرجه أحمد (٢/٣١٥) قال: حدثنا عبد الرزاق بن همام، قال: حدثنا معمر عن همام بن منبه، فذكره.\nوبنحوه: أخرجه أحمد (٢/٥٠١) . والدارمي (٢٥١٧) قال أحمد: حدثنا وقال الدارمي: أخبرنا يزيد بن هارون. قال: أخبرنا محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"9","page":160},{"text":"٦٧١٢ - (ت) أبي بن كعب (١) - ﵁ - قال: قال رسولُ الله - ﷺ-: «لولا الهجرةُ لكنتُ امرءًا من الأنصار» .\nوبهذا الإسناد عن النبيِّ - ﷺ- «لو سلك الناسُ واديًا أو شِعبًا لكنتُ مع الأنصار» أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: أبو هريرة، وهو خطأ.\n(٢) رقم (٣٨٩٥) في المناقب، باب فضل الأنصار وقريش، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٥/١٣٧) قال: حدثنا أبو عامر، والترمذي (٣٨٩٩) (٣٩٠٠) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر. وعبد الله بن أحمد (٥/١٣٨) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا أبو حذيفة موسى.\nكلاهما - أبو عامر، وأبو حذيفة، عن زهير بن محمد.\n٢- وأخرجه أحمد (٥/١٣٧، ١٣٨) قال: حدثنا زكريا بن عدي. وفي (٥/١٣٨) قال: حدثنا أحمد بن عبد الملك الحراني. وعبد الله بن أحمد (٥/١٣٨) قال: حدثنا هاشم بن الحارث.\nثلاثتهم - زكريا، والحراني، وهاشم - قالوا: حدثنا عبيد الله بن عمرو.\nكلاهما - زهير، وعبيد الله - عن عبد الله بن محمد بن عقيل، عن الطفيل، فذكره.\n* في سنن الترمذي قسم الحديث إلى قسمين بإسناد واحد، ولكن الثاني منه وقع تحت حديث عدي بن ثابت عن البراد بن عازب. ثم قال: وبهذا الإسناد. وذكر حديث «لو سلك الناس واديا أو شعبا» مما يشعر أنه من حديث البراء بن عازب، ولم يذكره المزي في مسند البراء بن عازب من تحفة الأشراف، ولكن استدركه عليه صاحب النكت الظراف فظنه من مسند البراء.","vol":"9","page":161},{"text":"٦٧١٣ - (خ م ت) البراء بن عازب - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول في الأنصار: «لا يُحِبُّهم إلا مؤمن، ولا يبغضهم إلا منافق، فمن أحبَّهم أحبَّه الله، ومن أبغضهم أبغضه الله» .\nأخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٧ / ٨٧ في فضائل أصحاب النبي ﷺ، باب حب الأنصار، ومسلم رقم (٧٥) في الإيمان، باب الدليل على أن حب الأنصار وعلي ﵃ من الإيمان، والترمذي رقم (٣٨٩٦)، في المناقب، باب مناقب الأنصار وقريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٣) قال: حدثنا بهز. وفي (٤/٢٩٢) قال: حدثنا محمد بن جعفر. والبخاري (٥/٣٩) قال: حدثنا حجاج بن منهال. ومسلم (١/٦٠) قال: حدثني زهير بن حرب، قال: حدثني معاذ بن معاذ. (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. وابن ماجة (١٦٣) قال: حدثنا علي بن محمد، وعمرو بن عبد الله، قالا: حدثنا وكيع. والترمذي (٣٩٠٠) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر. والنسائي في الكبرى تحفة الأشراف (١٩٧٢) عن محمد بن المثنى، وعبد الله ابن محمد بن عبد الرحمن. كلاهما - عن معاذ بن معاذ.\nخمستهم - بهز، وابن جعفر، وحجاج، ومعاذ، ووكيع - عن شعبة، عن عدي بن ثابت، فذكره.","vol":"9","page":161},{"text":"٦٧١٤ - (خ م س) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «آيةُ الإيمان: حبُّ الأنصار، وآيةُ النفاق بغض الأنصار» . ⦗١٦٢⦘\nوفي رواية: «آية المنافق بغض الأنصار، وآية المؤمن حب الأنصار» أخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آية) الآية: العلامة.\n_________\n(١) رواه البخاري ٧ / ٧٨ في فضائل أصحاب النبي ﷺ، باب حب الأنصار، وفي الإيمان، باب علامة الإيمان حب الأنصار، ومسلم رقم (٧٤) في الإيمان، باب الدليل على أن حب الأنصار وعلي ﵃ من الإيمان، والنسائي ٨ / ١١٦ في الإيمان، باب علامة الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٠) قال: حدثنا محمد بن جعفر. وفي (٣/١٣٤) قال: حدثنا بهز. وفي (٣/٢٤٩) قال: حدثنا عفان. والبخاري (١/١١) قال: حدثنا أبو الوليد وفي (٥/٤٠) قال: حدثنا مسلم بن إبراهيم. ومسلم (١/٦٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي وفيه (١/٦٠) قال: حدثنا يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث. والنسائي (٨/١١٦) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. وفي فضائل الصحابة (٢٢٦) قال: أخبرنا إسحاق ابن منصور، عن عبد الرحمن.\nسبعتهم - ابن جعفر، وبهز، وعفان، وأبو الوليد، ومسلم، وابن مهدي، وخالد - عن شعبة، عن عبد الله بن عبد الله بن جبر، فذكره.","vol":"9","page":161},{"text":"٦٧١٥ - (ت) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال: «لا يُبغض الأنصار أحد يؤمن بالله واليوم الآخر» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٠٣) في المناقب، باب مناقب الأنصار وقريش، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١- أخرجه أحمد (١/٣٠٩) (٢٨١٩) قال: حدثنا عبد الرحمن. والترمذي (٣٩٠٦) قال: حدثنا محمود ابن غيلان، قال: حدثنا بشر بن السري، والمؤمل.\nثلاثتهم - عبد الرحمن، وبشر، والمؤمل - عن سفيان، عن حبيب بن أبي ثابت.\n٢- وأخرجه النسائي في فضائل الصحابة (٢٢٨) قال: أخبرنا محمد بن آدم بن سليمان، ومحمد بن العلاء، عن أبي معاوية، عن الأعمش، عن عدي بن ثابت.\nكلاهما - حبيب، وعدي - عن سعيد بن جبير، فذكره.\nلفظ رواية عبد الرحمن: «لا يبغض الأنصار رجل يؤمن بالله ورسوله، أو إلا أبغضه الله ورسوله» .\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":162},{"text":"٦٧١٦ - (م) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يُبغض الأنصار رجل يؤمن بالله واليوم الآخر» أخرجه مسلم (١) .\n_________\n(١) رقم (٧٧) في الإيمان، باب الدليل على أن حب الأنصار وعلي ﵃ من الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٤) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٣/٤٥) قال: حدثنا محمد بن جعفر، وهاشم بن القاسم، قالا: حدثنا شعبة. وفي (٣/٧٢) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان. وفي (٣/٩٣) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان (ح) وهاشم، قال: حدثنا شعبة. ومسلم (١/٦٠) قال: حدثنا عثمان بن محمد بن أبي شيبة، قال: حدثنا جرير (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة.\nأربعتهم - سفيان، وشعبة، وجرير، وأبو أسامة - عن الأعمش، عن أبي صالح، فذكره.\n* رواية سفيان: «لا يبغض الأنصار رجل يؤمن بالله، ورسوله.» .","vol":"9","page":162},{"text":"٦٧١٧ - (م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا يبغض الأنصار رجل يؤمن بالله واليوم الآخر» . أخرجه مسلم (١) .\n_________\n(١) رقم (٧٦) في الإيمان، باب الدليل على أن حب الأنصار وعلي ﵃ من الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٩) .ومسلم (١/٦٠) . والنسائي في فضائل الصحابة (٢١٨) .\nثلاثتهم - أحمد بن حنبل، ومسلم، والنسائي- عن قتيبة بن سعيد. قال: حدثنا يعقوب، يعني ابن عبد الرحمن القاري، عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"9","page":162},{"text":"٦٧١٨ - (خ م) أنس بن مالك - ﵁ - قال: «جاءت امرأة من الأنصار إلى رسولِ الله - ﷺ-، ومعها صبي لها، فكلَّمها رسولُ الله ⦗١٦٣⦘ ﷺ-، وقال: والذي نفسي بيده، إنكم لأحبُّ الناس إليَّ - مرتين - وفي رواية: ثلاث مرات» أخرجه البخاري ومسلم. وفي رواية قال: «رأى رسولُ الله - ﷺ- النساءَ والصبيان، مقبلين، قال: حسبتُ أنه قال: من عُرْس - فقام النبيُّ - ﷺ- مُمْثِلًا، وقال: اللهم أنتم من أحب الناس إليَّ - قالها ثلاث مرات» (١) .\n_________\n(١) رواه البخاري ٧ / ٨٧ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ للأنصار: \" أنتم أحب الناس إليّ \"، وفي النكاح، باب ذهاب النساء والصبيان إلى العرس، ومسلم رقم (٢٥٠٨) في فضائل الصحابة، باب من فضائل الأنصار ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٩) قال: حدثنا محمد بن جعفر، وعفان. وفي (٣/١٢٩) أيضا قال: حدثنا سليمان بن داود. وفي (٣/٢٥٨) قال: حدثنا عفان. والبخاري (٥/٤٠) قال: حدثنا يعقوب ابن إبراهيم بن كثير، قال: حدثنا بهز بن أسد. وفي (٧/٤٨) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٨/١٦٤) قال: حدثنا إسحاق، قال: حدثنا وهب بن جرير. ومسلم (٧/١٧٤) قال: حدثنا محمد بن المثنى، وابن بشار، جميعا عن غندر. (ح) وحدثنيه يحيى بن حبيب، قال: حدثنا خالد ابن الحارث. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب، قالا: حدثنا ابن إدريس. والنسائي في فضائل الصحابة (٢٢٤) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. وفي (٢٢٥) قال: أخبرنا محمد بن العلاء قال: حدثنا ابن إدريس.\nسبعتهم - ابن جعفر، وعفان، وسليمان، وبهز، ووهب، وخالد، وابن إدريس - عن شعبة، عن هشام بن زيد، فذكره.\nوالرواية الثانية.\n١- أخرجها أحمد (٣/١٧٥) . ومسلم (٧/١٧٤) قال: حدثني أبو بكر بن أبي شيبة، وزهير بن حرب. ثلاثتهم - أحمد، وأبو بكر، وزهير - عن إسماعيل بن علية.\n٢- وأخرجه البخاري (٥/٤٠) قال: حدثنا أبو معمر. وفي (٧/٣٢) قال: حدثنا عبد الرحمن بن المبارك. قالا - أبو معمر، وعبد الرحمن - حدثنا عبد الوارث.\nكلاهما - إسماعيل، وعبد الوارث - عن عبد العزيز بن صهيب. فذكره.","vol":"9","page":162},{"text":"٦٧١٩ - (خ م ت) زيد بن أرقم - ﵁ - قال: قال النبي - ﷺ-: «اللهم اغفِرْ للأنصار، ولأبناء الأنصار، ولأبناءِ أبناءِ الأنصار» . أخرجه مسلم، وزاد الترمذي «ولنساء الأنصار» .\nوفي رواية البخاري عن عبد الله بن الفضل: أنه سمع أنسَ بن مالك يقول: حَزِنْتُ على من أُصيب من أهلي بالحَرَّة، فكتب إليَّ زيد بن أرقم - وبلغه شدَّة حزني - يذكر أنه سمع النبيَّ - ﷺ- يقول: «اللهم اغفر للأنصار، ولأبناء الأنصار - وشك ابن الفضل في أبناء أبناء الأنصار - فسأل أنسًا بعضُ من كان عنده عن زيد؟ فقال: هو الذي يقول له رسولُ الله - ﷺ-: هذا الذي أوْفَى الله له بأُذُنه» . ⦗١٦٤⦘\nوللترمذي أيضًا: أن زيد بن أرقم كتب إلى أنس بن مالك يُعزِّيه فيمن أُصيب من أهله وبني عمّه يوم الحَرَّة، فكتب إليه: إني أبشّرك ببشرى من الله، إني سمعتُ رسولَ الله - ﷺ- قال: «اللهم اغْفِر للأنصار، ولذراريِّ الأنصار، ولذراريِّ ذراريهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالحرة) يوم الحرة: يوم معروف، وهو يوم أغزى يزيد بن معاوية أهل الشام المدينة، وأمرهم بنهبها وقتل رجالها، وأمَّر عليهم مُسْلم بن عقبة المُرِّي في سنة ثلاث وستين، وقال بن الكلبي: سنة اثنتين وستين والحرة: أرضٌ ذات حجارة سود، وكانت الوقعة بها شَرِقيَّ المدينة.\n(أوفى الله بأُذُنه) أظهر صدقه في أخباره عما سمعت أُذُنه.\n_________\n(١) رواه مسلم رقم (٢٥٠٦) في فضائل الصحابة، باب من فضائل الأنصار ﵃، والترمذي رقم (٣٩٠٥) ورقم (٣٨٩٨) في المناقب، باب مناقب الأنصار وقريش، والبخاري ٨ / ٤٩٩ في تفسير سورة المنافقين، باب قوله: ﴿هم الذين يقولون لا تنفقوا على من عند رسول الله حتى ينفضوا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٣٦٩) قال: حدثنا سليمان بن داود. وفي (٤/٣٧٢) قال: حدثنا محمد بن جعفر (ح) وحجاج. وفي (٤/٣٧٢) قال: حدثنا بهز. ومسلم (٧/١٧٣) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، وعبد الرحمن بن مهدي. (ح) وحدثنيه يحيى بن حبيب، قال: حدثنا خالد يعني ابن الحارث.\nستتهم - سليمان، ومحمد، وحجاج، وبهز، وعبد الرحمن، وخالد - عن شعبة، عن قتادة.\n٢- وأخرجه أحمد (٤/٣٧٠) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن سلمة. وفي (٤/٣٧٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٣٩٠٢) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم.\nثلاثتهم - حماد، وشعبة، وهشيم - عن علي بن زيد بن جدعان.\nكلاهما - قتادة، وعلي - عن النضر بن أنس، فذكره.\nوعن أنس بن مالك، قال: حزنت على من أصيب بالحرة، فكتب إلي زيد بن أرقم، وبلغه شدة حزني، يذكر أنه سمع رسول الله -ﷺ- يقول: «اللهم اغفر للأنصار، ولأبناء الأنصار.» .\n«وشك ابن الفضل في أبناء أبناء الأنصار» فسأل أنسا بعض من كان عنده. فقال: هو الذي يقول رسول الله -ﷺ-: «هذا الذي أوفى الله له بأذنه.» .\nأخرجه البخاري (٦/١٩٢) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني إسماعيل بن إبراهيم بن عقبة، عن موسى بن عقبة، قال: حدثني عبد الله بن الفضل، أنه سمع أنس بن مالك، فذكره.\nوبنحوه: أخرجه أحمد (٤/٣٧٤) قال: حدثنا يزيد، قال: أخبرنا حماد بن سلمة، عن علي بن زيد، عن أبي بكر بن أنس، فذكره.","vol":"9","page":163},{"text":"٦٧٢٠ - (م) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- استغفر للأنصار، قال: وأحسبه قال: ولذراريّ الأنصار، ولموالي الأنصار» لا أشك فيه. أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٠٧) في فضائل الصحابة، باب من فضائل الأنصار ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٧٣) قال: حدثني أبو معن الرقاشي، قال: حدثنا عمر بن يونس، قال: حدثنا عكرمة وهو ابن عمار، حدثنا إسحاق، وهو ابن عبد الله بن أبي طلحة، فذكره.\nوبلفظ: «اللهم اغفر للأنصار، ولأبناء الأنصار، ولأبناء أبناء الأنصار، ولنساء الأنصار» .\nأخرجه الترمذي (٣٩٠٩) قال: حدثنا القاسم بن دينار الكوفي، قال: حدثنا إسحاق بن منصور عن جعفر الأحمر، عن عطاء بن السائب، فذكره.\nوبلفظ: «اللهم اغفر للأنصار، ولأبناء الأنصار، ولأبناء أبناء الأنصار» .\nأخرجه أحمد (٣/١٦٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والنسائي في فضائل الصحابة (٢٤٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد.\nكلاهما - معمر، وسعيد - عن قتادة، فذكره.","vol":"9","page":164},{"text":"٦٧٢١ - (خ) زيد بن أرقم - ﵁ - قال: قالت الأنصار: «يا نبيَّ الله، لكل نبيّ أتباع، وإنَّا قد اتَّبعناك، فادْعُ الله أن يجعلَ أتْباعنا منا، فدعا به» .\nوفي رواية: فقال النبيُّ - ﷺ-: «اللهم اجعل أتباعهم منهم» .\nقال عمرو بن مُرَّةَ: «فَنَمَيْتُ ذلك إلى ابن أبي ليلى، فقال: قد زعم ذلك زيد» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نميت) الحديث أنميه: إذا نقلته وحدَّثتَ به.\n_________\n(١) ٧ / ٨٧ و٨٨ في فضائل أصحاب النبي ﷺ، باب أتباع الأنصار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٧٣) . والبخاري (٥/٤٠) قال: حدثنا محمد بن بشار.\nكلاهما - أحمد، وابن بشار - عن محمد بن جعفر غندر، قال: حدثنا شعبة، عن عمرو بن مرة، قال: سمعت أبا حمزة، فذكره.\n* قال عمرو: فذكرته لابن أبي ليلى، قال: قد زعم ذاك زيد. قال شعبة: أظنه زيد بن أرقم.\n* أخرجه البخاري (٥/٤٠) قال: حدثنا آدم، قال: حدثنا شعبة، قال: حدثنا عمرو بن مرة، قال: سمعت أبا حمزة، رجلا من الأنصار، قالت الأنصار. فذكره، ولم يقل عن زيد بن أرقم، وفيه قول عمرو لابن أبي ليلى.","vol":"9","page":165},{"text":"٦٧٢٢ - (خ م ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «إن الأنصار كَرِشي وعَيْبَتي، وإن الناس سيكثرون ويَقِلُّون، فاقْبلوا من مُحْسِنِهم، وتجاوزوا عن مُسِيئهم» .\nأخرجه البخاري ومسلم والترمذي.\nوفي رواية للبخاري قال: «مرَّ أبو بكر بمجلس من مجالس الأنصار وهم يبكون، فقال: ما يُبكيكم؟ قالوا: ذكرنا مجلسَ النبيِّ - ﷺ- مِنَّا، فدخل على النبيِّ - ﷺ-، فأخبره بذلك، قال: فخرج النبيُّ - ﷺ- وقد عصبَ ⦗١٦٦⦘ على رأسه حاشيةَ بُرْد، قال: فصعِد النبيُّ - ﷺ- المنبر - ولم يصعده بعد ذلك اليوم - فحمدَ الله وأثنى عليه، ثم قال: أوصيكم بالأنصار، فإنهم كَرِشي وعَيْبَتي، وقد قَضَوْا الذي عليهم، وبقي الذي لهم، فاقْبَلوا من محسنهم، وتجاوزوا عن مسيئهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كَرِشي وعَيبتي) أراد بقوله: الأنصار كرشي وعيبتي، أي: موضع سِرِّي وأمانتي، فاستعار الكَرِش والعيبة، لأن المجترَّ يجمع عَلَفه في كرشه، والرجل يضع ثيابه في عيبته، قال الهروي: قال أبو عبيد: يقال: عليه كَرِش من الناس، أي: جماعة، كأنه أراد: جماعتي وصحابتي الذين بهم أثِق، وعليهم أعتمِد.\n_________\n(١) رواه البخاري ٧ / ٩١ و٩٢ في فضائل أصحاب النبي ﷺ، باب قول: النبي ﷺ: \" اقبلوا من محسنهم وتجاوزوا عن مسيئهم \"، ومسلم رقم (٢٥١٠) في فضائل الصحابة، باب من فضائل الأنصار ﵃، والترمذي رقم (٣٩٠١) في المناقب، باب مناقب الأنصار وقريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٧٦و٢٧٢) قال: حدثنا محمد بن جعفر، وحجاج. والبخاري (٥/٤٣) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. ومسلم (٧/١٧٤) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. والترمذي (٣٩٠٧) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي في فضائل الصحابة (٢٢٠) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد بن جعفر.\nكلاهما - ابن جعفر، وحجاج - قالا: حدثنا شعبة، عن قتادة، فذكره.\nوالرواية الثانية: أخرجها البخاري (٥/٤٣) . والنسائي في فضائل الصحابة (٢٤١) قال البخاري: حدثني، وقال النسائي، أخبرنا محمد بن يحيى أبو علي المروزي، قال: حدثنا شاذان بن عثمان أخو عبدان، قال: حدثنا أبي، قال: أخبرنا شعبة، عن هشام بن زيد، فذكره.","vol":"9","page":165},{"text":"٦٧٢٣ - (خ) عبد الله بن عباس - ﵄ - قال: «خرج النبيُّ - ﷺ- في مرضه الذي مات فيه، وعليه مِلْحَفَة مُتعَطِّفًا بها على منكبيه، وعليه عصابة دَسْماءُ، حتى جلس على المنبر، فحمد الله وأثنى عليه، ثم قال: أمَّا بعدُ، أيُّها الناس، فإن الناس يكثرون، وتَقِلُّ الأنصار، حتى يكونوا ⦗١٦٧⦘ كالملح في الطعام، فمن وَلِيَ منكم أمرًا يَضُرُّ فيه أحدًا أو ينفعُه، فَلْيَقْبَلْ من محسنهم، ويتجاوز عن مسيئهم» .\nوفي رواية مثله، وفيه «بملحفة وقد عصب رأسه بعصابة دهماءَ ... وذكره، وقال: فمن وَلِيَ منكم شيئًا يَضرُّ فيه قومًا، وينفع فيه آخرين، فليقبل من محسنهم، ويتجاوز عن مسيئهم، فكان آخرَ مجلس جلس فيه النبيُّ - ﷺ-» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دسماء) الدُّسْمَة من الألوان: ما يضرب إلى السواد، أراد: عصابة سوداء، وقيل: أراد أنها قد اغبرَّ لونها من الوَسخ.\n_________\n(١) ٧ / ٩٢ و٩٣ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" اقبلوا من محسنهم، وتجاوزوا عن مسيئهم \"، وفي الجمعة، باب من قال في الخطبة بعد الثناء: أما بعد، وفي الأنبياء، باب علامات النبوة في الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٣٣) (٢٠٧٤) قال: حدثنا وكيع. وفي (١/٢٨٩) (٢٦٢٩) قال: حدثنا موسى بن داود. والبخاري (٢/١٤) قال: حدثنا إسماعيل بن أبان. وفي (٤/٢٤٨) قال: حدثنا أبو نعيم. وفي (٥/٤٣) قال: حدثنا أحمد بن يعقوب. والترمذي في الشمائل (١١٨) قال: حدثنا يوسف بن عيسى، قال: حدثنا وكيع.\nخمستهم - وكيع، وموسى، وإسماعيل، وأبو نعيم، وأحمد - عن عبد الرحمن بن سليمان بن حنظلة ابن الغسيل، قال: سمعت عكرمة، فذكره.","vol":"9","page":166},{"text":"٦٧٢٤ - (ت) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «ألا إن عَيْبَتي التي آوِي إليها: أهلُ بيتي، وإن كَرِشي الأنصارُ فَاعْفُوا عن مسيئهم، واقبلوا من محسنهم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٠٠) في المناقب، باب مناقب الأنصار وقريش، وهو حديث حسن، وقال الترمذي: هذا حديث حسن، وفي الباب عن أنس، نقول: وقد تقدم حديث أنس من رواية البخاري ومسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد مطولا (٣/٨٩) قال: حدثنا يحيى بن أبي بكير، قال: حدثنا الفضيل بن مرزوق. والترمذي (٣٩٠٤) قال: حدثنا الحسين بن حريث، قال: حدثني الفضل بن موسى، عن زكريا بن أبي زائدة.\nكلاهما - الفضيل، وزكريا- عن عطية، فذكره.\nوقال الترمذي: هذا حديث حسن.","vol":"9","page":167},{"text":"٦٧٢٥ - (ت) أنس بن مالك - ﵁ - أن أبا طلحة قال: قال رسولُ الله - ﷺ-: «أقْرِيء قومَك السلام، فإنهم ما علمتُ: أعِفَّة صُبُر» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعِفَّة) جمع عفيف، والعفة: كفُّ النفس عما لا يحلُّ لها.\n(صُبُر) جمع صبور، وهو الكثير الصبر، وفَعول من أبنية المبالغة.\n_________\n(١) رقم (٣٨٩٩) في المناقب، باب مناقب الأنصار وقريش، وفي سنده محمد بن ثابت البناني، وهو ضعيف، ومع ذلك فقد قال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٥٠) قال: حدثنا عبد الصمد. والترمذي (٣٩٠٣) قال: حدثنا عبدة بن عبد الله الخزاعي البصري. قال: حدثنا أبو داود وعبد الصمد.\nكلاهما - أبو داود، وعبد الصمد - قالا: حدثنا محمد بن ثابت البناني، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.\nقلت: فيه محمد بن ثابت البناني، أكثر الأئمة على تضعيفه.","vol":"9","page":168},{"text":"٦٧٢٦ - (خ م ت س) أُسيد بن حضير - ﵁ - أن رجلًا من الأنصار قال: «يا رسول الله، ألا تستعملُني كما استعملت فلانًا؟ فقال: إنكم ستلقون بعدي أثَرَة، فاصبروا حتى تلقَوني على الحوض» .\nأخرجه البخاري ومسلم والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأثَرة): اسم من آثر يؤثر إيثارًا، والمراد به: يستأثر عليكم غيركم ⦗١٦٩⦘ فَيُفضَّلُ عليكم في العطاء.\n_________\n(١) رواه البخاري ٧ / ٨٩ و٩٠ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ للأنصار: \" اصبروا حتى تلقوني على الحوض \"، وفي الفتن، باب قول النبي ﷺ: \" سترون بعدي أمورًا تنكرونها \"، ومسلم رقم (١٨٤٥) في الإمارة، باب الأمر بالصبر عند ظلم الولاة، والترمذي رقم (٢١٩٠) في الفتن، باب ما جاء في الأثرة، والنسائي ٨ / ٢٢٤ و٢٢٥ في القضاة، باب ترك استعمال من يحرض على القضاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٥١) قال: حدثنا يزيد بن هارون. وفي (٤/٣٥٢) قال: حدثنا محمد بن جعفر. والبخاري (٥/٤١) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٩/٦٠) قال: حدثنا محمد بن عرعرة. ومسلم (٦/١٩) قال: حدثنا محمد بن المثنى، ومحمد بن بشار قالا: حدثنا محمد بن جعفر. (ح) وحدثني يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث. (ح) وحدثنيه عبيد الله بن معاذ، قال: حدثنا أبي. والترمذي (٢١٨٩) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود. والنسائي (٨/٢٢٤) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد.\nستتهم - يزيد بن هارون، وابن جعفر، وابن عرعرة، وخالد، ومعاذ، وأبو داود - عن شعبة، عن قتادة - عن أنس، فذكره.","vol":"9","page":168},{"text":"٦٧٢٧ - (خ) أنس بن مالك - ﵁ - قال: «دعا رسولُ الله - ﷺ- الأنصارَ لِيَكْتُبَ لهم بالبَحرين، فقالوا: لا واللهِ حتى تكتبَ لإخواننا من قريش بمثلها، فقال: ذلك لهم ما شاء الله، كُلُّ ذلك يقولون له، قال: فإنكم سترون بعدي أثَرَة، فاصبروا حتى تلقَوني» .\nوفي رواية «دعا الأنصارَ إلى أن يُقْطِعَ لهم البحرين، فقالوا: لا، إلا أن تُقْطِعَ لإخواننا من المهاجرين مِثْلَها، فقال: إمَّا لا، فاصبروا حتى تلقَوني، فإنه سَيُصِيبكم أثرة بعدي» .\nوفي رواية: أنه قال للأنصار: «إنكم ستلقَون بعدي أثرَة، فاصبروا حتى تلقَوني على الحوض» . أخرج الثانية والثالثة البخاري (١)، والأولى ذكرها رزين (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إما لا) فافعل كذا، المعنى: إن كنت لا تفعل هذا، فافعل هذا، ⦗١٧٠⦘ والتقدير في «إما» إن ما، فإن: للشرط، وما: زائدة، ومن العرب من يميل «لا» إمالة خفيفة، والعامة تُشبعها الكسرة.\n_________\n(١) رواه البخاري ٥ / ٣٦ في الشرب، باب القطائع، وفي فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ للأنصار: \" اصبروا حتى تلقوني على الحوض \".\n(٢) وهذه الرواية هي أيضًا عند البخاري ٧ / ١٩٢ في الجهاد، باب ما أقطع النبي ﷺ من البحرين وما وعد من مال البحرين والجزية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٧١) . والبخاري (٥/٤١) قال: حدثنا محمد بن بشار.\nكلاهما - أحمد، ومحمد- قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن هشام بن زيد، فذكره.","vol":"9","page":169},{"text":"٦٧٢٨ - (خ) قتادة قال: «ما نَعلَمُ حيًّا من أحياء العرب أكثرَ شهيدًا وأعزّ يوم القيامة من الأنصار، قال: وقال أنس - ﵁ -: قُتِلَ منهم يوم أُحُد سبعون، ويوم بئر مَعونةَ سبعون، ويوم اليمامة على عهد أبي بكر سبعون» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٨٨ في المغازي، باب ما قتل من المسلمين يوم أحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٣٠) قال: حدثنا عمرو بن علي، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، فذكره.","vol":"9","page":170},{"text":"٦٧٢٩ - (خ) عائشة - ﵂ - قالت: كان يومُ بُعاث يومًا قَدَّمه الله لرسوله، فقَدِم رسولُ الله - ﷺ- وقد افْتَرَقَ مَلَؤُهم، وقُتِلَتْ سَرَوَاتُهم، وجُرحوا، فقدمه الله لرسوله في دخولهم في الإسلام. أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يوم بُعاث) بضم الباء والعين غير المعجمة، يومٌ كان بين الأوس والخزرج فيه قتال قبل الإسلام.\n(الملأ) الأشراف والجماعة من الناس الذين يكونون رؤوس القوم. ⦗١٧١⦘\n(السروات) جمع سَراة، [وسَراة: جمع سَرِي]، وهو الشريف الكبير من الناس، وسراة جمعٌ عزيزٌ، قال الجوهري: لا يعرف غيره، وهو أن يجمع فعيل على فَعلة.\n_________\n(١) ٧ / ٨٥ و٨٦ في فضائل أصحاب النبي ﷺ، باب مناقب الأنصار، وباب أيام الجاهلية، وباب مقدم النبي ﷺ وأصحابه المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦١) . والبخاري في الهجرة المناقب عن عبيد الله بن سعيد، وفي مناقب الأنصار المناقب عن عبيد بن إسماعيل.\nكلاهما - عن أبي أسامة، قال: أخبرنا هشام، عن أبيه، فذكره، وقال عبيد الله بن سعيد أغفله أبو مسعود الجامع المسانيد (٣٥/٣٨٩) .","vol":"9","page":170},{"text":"٦٧٣٠ - () أنس بن مالك - ﵁ (١) - قال: سمعتُ رسولَ الله - ﷺ- يقول: يُسَمِّي خَيْلَنا: خَيْلَ الله، ويقول: «يا خَيْل الله اركبي» أخرجه ... (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خيل الله) هذا على حذف مضاف، تقديره: خيل أولياء الله وجند الله.\n_________\n(١) كذا في الأصل: أنس بن مالك، وفي المطبوع: بياض.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، والشطر الأول من الحديث إلى قوله: \" خيل الله \" رواه أبو داود رقم (٢٥٦٠) في الجهاد، باب في النداء عند النفير: \" يا خيل الله اركبي \" من حديث سمرة بن جندب، وإسناده ضعيف، والشطر الأخير من الحديث، وهو قوله: \" يا خيل الله اركبي \" ذكره السخاوي في \" المقاصد الحسنة \" ونسبه لأبي الشيخ في \" الناسخ والمنسوخ \" من حديث سعيد بن جبير عن قصة المحاربين قال: كان ناس أتوا رسول الله ﷺ فنودي في الناس: يا خيل الله اركبي، فركبوا لا ينتظر فارس فارسًا، وللعسكري من حديث عبد الله بن المثنى عن ثمامة عن أنس في حديث ذكره قال: فنادى منادي رسول الله ﷺ: يا خيل الله اركبي، ومن حديث يوسف بن عطية عن ثابت عن أنس، أن النبي ﷺ قال لحارثة بن النعمان: كيف أصحبت ... الحديث، وفيه أنه قال: يا نبي الله ادع الله لي بالشهادة، فدعا له، قال: فنودي يومًا بالخيل: يا خيل الله اركبي، قال: فكان أول فارس ركب وأول فارس استشهد، ثم ذكر الحافظ السخاوي روايات كثيرة بهذا المعنى، يدل مجموعها على أن الحديث حسن، وقال السخاوي: قال العسكري: قوله: يا خيل الله اركبي، هذا على المجاز والتوسع، أراد: يا فرسان خيل الله اركبي، فاختصر لعلم المخاطب بما أراد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره السخاوي في المقاصد الحسنة (ح٦٧٣٠):\nقال أبو الشيخ في الناسخ والمنسوخ: من طريق أبي حمزة السكري، وللعسكري من حديث عبد الله بن المثنى عن ثمامة، عن أنس في حديث ذكره، ومن حديث يوسف بن عطية عن ثابت، عن أنس فذكر نحوه، ولابن عائذ في المغازي عن الوليد بن مسلم عن سعيد بن بشير، عن قتادة، وعزى السهيلي في غزوة حنين من الروض هذه اللفظة لصحيح مسلم فيحرر، وقال أبو داود في السنن، باب النداء عند النفير: يا خيل الله اركبي، وساق في الباب حديث سمرة ابن جندب أن النبي -ﷺ- سمي خيلنا خيل الله..","vol":"9","page":171},{"text":"٦٧٣١ - () أنس بن مالك - ﵁ (١) - قال: سمعتُ رسولَ الله - ﷺ- يقول للأنصار: «أنتم خير من أبنائكم، وأبناؤكم خير من أبنائهم» أخرجه ... (٢) .\n_________\n(١) كذا في الأصل: أنس بن مالك، وفي المطبوع بياض.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع بياض.","vol":"9","page":172},{"text":"٦٧٣٢ - (خ م ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «خيرُ دُورِ الأنصار: بنو النجار، ثم بنو عبد الأشهل، ثم بنو الحارث بن الخزرج، ثم بنو ساعدة، وفي كُلِّ دور الأنصار خير» أخرجه البخاري ومسلم.\nوفي رواية الترمذي قال قال رسولُ الله - ﷺ-: «ألا أخْبرُكم بخير دور الأنصار؟ قالوا: بلى يا رسول الله، قال: بنو النجار، ثم الذين يلونهم بنو عبد الأشْهَل، ثم الذين يلونهم بنو الحارث بن الخزرج، ثم الذين يلونهم بنو ساعدة، ثم قال بيده-فقَبض أصابعَه، ثم بسطهنَّ كالرامي بيديه - وقال: وفي دور الأنصار كلِّها خير» (١) .\nقال الترمذي: وقد روي هذا الحديث عن أنس عن أبي أُسيد الساعدي. ⦗١٧٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دور الأنصار) أراد بالدور: القبائل تجتمع في محلة، فتسمى المحلة: دورًا، ومثله قوله: ما بقيت دار إلا بنى فيها مسجدًا، أي قبيلة.\n_________\n(١) رواه البخاري ٧ / ٨٨ في فضائل أصحاب النبي ﷺ، باب فضل دور الأنصار، ومسلم رقم (٢٥١١) في فضائل الصحابة، باب في خير دور الأنصار ﵃، والترمذي رقم (٣٩٠٦) في المناقب، باب ما جاء في أي دور الأنصار خير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١١٩٧) قال: حدثنا سفيان. وأحمد (١/٥٦) قال: حدثنا إسحاق بن عيسى، قال: أخبرني مالك. وفي (٣/٢٠٢) قال: حدثنا يزيد بن هارون. والبخاري (٧/٦٨) قال: حدثنا قتيبة، قال: حدثنا الليث ومسلم (٧/١٧٥) قال: حدثنا قتيبة، وابن رمح، عن الليث بن سعد. (ح) وحدثنا قتيبة، قال: حدثنا عبد العزيز يعني ابن محمد. (ح) وحدثنا ابن المثنى وابن أبي عمر، قالا: حدثنا عبد الوهاب الثقفي.\nوالترمذي (٣٩١٠) . والنسائي في فضائل الصحابة (٢٣١) .\nكلاهما عن قتيبة بن سعيد، عن الليث.\nستتهم - سفيان، ومالك، ويزيد، والليث، وعبد العزيز، وعبد الوهاب - عن يحيى بن سعيد بن قيس الأنصاري، فذكره.\n* وأخرجه أحمد (٣/١٠٥) قال: حدثنا ابن أبي عدي. والنسائي في فضائل الصحابة (٢٣٣) قال: أخبرنا علي بن حجر، قال: أخبرنا إسماعيل.\nكلاهما - ابن أبي عدي، وإسماعيل بن جعفر - عن حميد، فذكره.\n* وأخرجه عبد بن حميد (١٤٠٠) قال: أخبرنا يزيد بن هارون، قال: أخبرنا حميد، ويحيى الصواف.\nكلاهما عن أنس.","vol":"9","page":172},{"text":"٦٧٣٣ - (خ م ت) أبو أسيد الأنصاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «خيرُ دور الأنصار: بنو النجار، ثم بنو عبد الأشهل، ثم بنو الحارث بن الخزرج، ثم بنو ساعدة، وفي كلِّ دُور الأنصار خير، قال سعد - هو ابنُ عُبَادة - ما أرى رسولَ الله - ﷺ- إلا قد فضَّل علينا، فقيل: قد فضَّلكم على كثير.\nوفي رواية: زاد بعد قوله: «وفي كلِّ دور الأنصار خير» قال أبو سلمة: قال أبو أسيد: «أُتَّهُم أنا على رسولِ الله - ﷺ-؟ لو كُنتُ كاذبًا لَبَدَأتُ بقومي بني ساعدة» وبلغ ذلك سعدَ بن عبادة، فوَجَدَ في نفسه، وقال: خُلِّفنا فكنَّا آخرَ الأربع، أسْرِجُوا لي حماري آتي رسولَ الله - ﷺ-، فكلَّمه ابنُ أخيه سهل بن سعد، فقال: أتذهَبُ لتردَّ على رسولِ الله - ﷺ-، ورسولُ الله - ﷺ- أعْلَمُ؟ أوَ ليسَ حَسْبُكَ أن تكون رابعَ أربع؟ فرجع، وقال: الله ورسولُه أعلم، وأمر بحماره، فَحُلَّ عنه» أخرجه البخاري ومسلم.\nولمسلم: قال إبراهيم بن محمد بن طلحة: سمعت أبا أسيد خطيبًا عند ابنِ عُتْبَةَ، فقال: قال رسولُ الله - ﷺ-: «خيرُ دور الأنصار: دارُ بني النجار، ⦗١٧٤⦘ ودار بني عبد الأشهل، ودار بني الحارث [بن] الخزرج، [ودار بني ساعدة]، والله لو كنتُ مُؤثِرًا بها أحدًا لآثَرْتُ بها عشيرتي» وأخرج الترمذي الرواية الأولى (١) .\n_________\n(١) رواه البخاري ٧ / ٨٨ في فضائل أصحاب النبي ﷺ، باب فضل دور الأنصار، وباب منقبة سعد بن عبادة، وفي الأدب، باب قول النبي ﷺ: \" خير دور الأنصار \"، ومسلم رقم (٢٥١١) في فضائل الصحابة، باب في خير دور الأنصار ﵃، والترمذي رقم (٣٩٠٧) في المناقب، باب ما جاء في أي دور الأنصار خير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٩٦) قال: حدثنا حجاج. والبخاري (٥/٤٠) قال: حدثني محمد ابن بشار، قال: حدثنا غندر. وفي (٥/٤٥) قال: حدثنا إسحاق، قال: حدثنا عبد الصمد. ومسلم (٧/١٧٤) قال: حدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. (ح) وحدثناه محمد ابن المثنى، قال: حدثنا أبو داود. والترمذي (٣٩١١) قال: حدثنا محمد بن بشار، قال: حدثنا محمد ابن جعفر. والنسائي في الكبرى تحفة الأشراف (١١١٨٩) عن محمد بن المثنى عن غندر.\nأربعتهم - حجاج، ومحمد بن جعفر، وغندر، وعبد الصمد، وأبو داود - عن شعبة، قال: سمعت قتادة، قال: سمعت أنس بن مالك، فذكره.\nورواية مسلم أخرجها (٧/١٧٥) قال: حدثنا محمد بن عباد، ومحمد بن مهران الرازي واللفظ لابن عباد قال: حدثنا حاتم، وهو ابن إسماعيل، عن عبد الرحمن بن حميد، عن إبراهيم بن محمد بن طلحة، فذكره.","vol":"9","page":173},{"text":"٦٧٣٤ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ- وهو في مجلس عظيم من المسلمين -: أُحدّثكم بخير دور الأنصار؟ قالوا: نعم يا رسول الله، قال رسولُ الله - ﷺ-: «بنو عبد الأشهل، قالوا: ثم مَن يا رسول الله؟ قال: ثم بنو النجار، قالوا: ثم مَن يا رسول الله؟ قال: ثم بنو الحارث بن الخزرج، قالوا: ثم مَن يا رسولَ الله؟ قال: ثم بنو ساعدة، قالوا: ثم مَن يا رسول الله؟ قال: ثم في كل دور الأنصار خير، فقام سعد بن عُبادة مُغْضَبًا، فقال: أنحن آخرُ الأربع؟ - حين سَمَّى رسولُ الله دارهم - فأراد كلام رسولِ الله - ﷺ-، فقال له رجل من قومه: اجْلِسْ، ألا ترضى أنْ سَمَّى رسولُ الله - ﷺ- دارَكم في الأربع الدُّور التي سمَّى فمن تَرَك فلم يُسَمِّ أكْثَرُ ممَّن سمّى، فانتهى سعد بن عبادة عن كلام رسولِ الله - ﷺ-» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥١٢) في فضائل الصحابة، باب في خير دور الأنصار ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٦٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. ومسلم (٧/١٧٦) قال: حدثني عمرو الناقد وعبد بن حميد، قالا: حدثنا يعقوب، وهو ابن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. والنسائي في فضائل الصحابة (٢٣٨) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد. قال: حدثني عمي. قال: حدثنا أبي، عن صالح.\nكلاهما - معمر، وصالح بن كيسان- عن ابن شهاب الزهري. قال: قال أبو سلمة وعبيد الله بن عبد الله ابن عتبة بن مسعود، فذكراه.\n* في رواية معمر، قال: أخبرني ثابت وقتادة، أنهما سمعا أنس بن مالك يذكر هذا الحديث، إلا أنه قال: «بنو النجار، ثم بنو عبد الأشهل» .\n* الروايات مختصرة عدا رواية صالح عند مسلم.","vol":"9","page":174},{"text":"٦٧٣٥ - (ت) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «خيرُ دِيارِ الأنصار: بنو النجار» .\nوفي رواية قال: «خيرُ الأنصار: بنو عبد الأشهل» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٠٨) و(٣٩٠٩) في المناقب، باب ما جاء في أي دور الأنصار خير، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٩١٢) قال: حدثنا أبو السائب، سلم بن جنادة، قال: حدثنا أحمد بن بشير، عن مجالد، عن الشعبي، فذكره.\nوقال: هذا حديث غريب من هذا الوجه.\nوالرواية الثانية: أخرجها الترمذي (٣٩١٣) قال: حدثنا أبو السائب، سلم بن جنادة، قال: حدثنا أحمد ابن بشير، عن مجالد، عن الشعبي، فذكره.\nوقال: هذا حديث غريب من هذا الوجه.","vol":"9","page":175},{"text":"الفصل الخامس من الباب الرابع: في فضائل أهل العقبة، وبَدْر، والشجرة\n٦٧٣٦ - (خ) رفاعة بن رافع الزرقي - وكان من أهل بدر - ﵁ - قال: «جاء جبريل ﵇ إلى النبيِّ - ﷺ-، فقال: ما تعدُّون أهل بدر فيكم؟ قال: من أفضل المسلمين - أو كلمة نحوها - قال: وكذلك من شهد بدرًا من الملائكة» .\nوفي حديث حماد بن زيد «وكان رفاعة من أهل بدر، وكان رافع من أهل العقبة، وكان يقول لابنه: ما يَسُرُّني أني شهدتُ بدرًا بالعقبة، قال: سأل جبريل النبيَّ - ﷺ- يعني فقال: ما تعدُّون أهل بدر فيكم؟ ... وذكر باقي الحديث نحوه» . ⦗١٧٦⦘\nوفي رواية «أن مَلَكًا سأل النبيَّ - ﷺ-» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٤٢ في المغازي، باب شهود الملائكة بدرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٠٣) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، عن يحيى بن سعيد، عن معاذ بن رفاعة بن رافع، فذكره.\n* وأخرجه البخاري (٥/١٠٣) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد، عن يحيى، عن معاذ ابن رفاعة بن رافع، وكان رفاعة من أهل بدر، وكان رافع من أهل العقبة، فكان يقول لابنه: ما يسرني أني شهدت بدرا بالعقبة. قال: سأل جبريل النبي -ﷺ- بهذا.\nوقال البخاري: حدثنا إسحاق بن منصور، قال: أخبرنا يزيد، قال: أخبرنا يحيى، سمع معاذ بن رفاعة أن ملكا سأل النبي -ﷺ- نحوه.\nوعن يحيى أن يزيد بن الهاد أخبره أنه كان معه يوم حدثه معاذ هذا الحديث، فقال يزيد: فقال معاذ: إن السائل هو جبريل ﵇.\nوبنحوه عن رافع بن خديج:\nأخرجه أحمد (٣/٤٦٥) . وعبد بن حميد (٤٢٥) قال: حدثني ابن أبي شيبة. وابن ماجه (١٦٠) قال: حدثنا علي بن محمد، وأبو كريب.\nأربعتهم - أحمد، وابن أبي شيبة، وعلي، وأبو كريب - قالوا: حدثنا وكيع، قال: حدثنا سفيان، عن يحيى بن سعيد، عن عباية، فذكره.","vol":"9","page":175},{"text":"٦٧٣٧ - (د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «اطَّلع الله على أهل بدر، فقال: اعملوا ما شئتم، فقد غفرتُ لكم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٥٤) في السنة، باب في الخلفاء، وهو حديث صحيح، وهذا الفصل أخرجه البخاري ومسلم وأبو داود والترمذي في الحديث الطويل من حديث علي ﵁ في قصة حاطب ابن أبي بلتعة والكتاب الذي كتبه لقريش وبعث به مع الظعينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩٥) قال: حدثنا يزيد. والدارمي (٢٧٦٤) قال: حدثنا عمرو بن -عاصم. وأبو داود (٤٦٥٤) قال: حدثنا موسى بن إسماعيل. (ح) وحدثنا أحمد بن سنان، قال: حدثنا يزيد ابن هارون.\nثلاثتهم - يزيد بن هارون، وعمرو بن عاصم، وموسى بن إسماعيل - عن حماد بن سلمة، عن عاصم ابن أبي النجود، عن أبي صالح، فذكره.","vol":"9","page":176},{"text":"٦٧٣٨ - (خ) قيس بن أبي حازم - ﵀ (١) -: قال: «كان عطاءُ البَدْرِيين خمسةَ آلاف، خمسةَ آلاف، وقال عمر: لأُفَضِّلَنَّهُم على من بعدَهم» أخرجه البخاري (٢) .\n_________\n(١) في المطبوع: أبو هريرة، وهو خطأ.\n(٢) ٧ / ٢٤٩ في المغازي، باب شهود الملائكة بدرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح٤٠٢٢) قال: حدثنا إسحاق بن إبراهيم سمع محمد بن فضيل، عن إسماعيل عن قيس، فذكره.","vol":"9","page":176},{"text":"٦٧٣٩ - (م د ت) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «لا يدخل النارَ أحد ممن بايع تحت الشجرة» .\nأخرجه مسلم وأبو داود والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٤٩٦) في فضائل الصحابة، باب من فضائل أصحاب الشجرة أهل بيعة الرضوان، وأبو داود رقم (٤٦٥٣) في السنة، باب في الخلفاء، والترمذي رقم (٣٨٥٩) في المناقب، باب ما جاء في فضل من بايع تحت الشجرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٥٠) قال: حدثنا حجين، ويونس. وأبو داود (٤٦٥٣) قال: حدثنا قتيبة بن سعيد، ويزيد بن خالد الرملي. والترمذي (٣٨٦٠) قال: حدثنا قتيبة. والنسائي في الكبرى تحفة الأشراف (٢٩١٨) عن قتيبة.\nأربعتهم - حجين، ويونس، وقتيبة، ويزيد بن خالد - قالوا: حدثنا الليث بن سعد، عن أبي الزبير، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.\nأما رواية مسلم فهي عن جابر، عن أم بشر الأنصارية، وقد تقدمت برقم (٧١٧) .","vol":"9","page":176},{"text":"٦٧٤٠ - (ت) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله ⦗١٧٧⦘ ﷺ-: «لَيَدْخُلَنَّ الجنَّةَ من بايع تحتَ الشجرة، إلا صاحبَ الجمل الأحمر (١)» أخرجه الترمذي (٢) .\n_________\n(١) انظر خبر صاحب الجمل الأحمر في \" صحيح مسلم \" رقم (٢٨٨٠) في صفات المنافقين وأحكامهم.\n(٢) رقم (٣٨٦٢) في المناقب، باب فيمن سب أصحاب النبي ﷺ، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٨٦٣) قال: حدثنا محمود بن غيلان، قال: حدثنا أزهر السمان، عن سليمان التيمي، عن خداش، عن أبي الزبير، فذكره. وقال الترمذي: هذا حديث حسن غريب.","vol":"9","page":176},{"text":"الباب الخامس من كتاب الفضائل والمناقب في فضل هذه الأمة الإسلامية\nويرد فيه ذكر فضل المؤمنين والمسلمين\nوفيه أحد عشر نوعًا\n<span data-type=\"title\" id=toc-1464>النوع الأول</span>\n٦٧٤١ - (خ) أبو موسى الأشعري - ﵁ - أن النبيَّ - ﷺ- قال: «مَثَلُ المسلمين واليهود والنصارى، كمثلِ رجل استأجر قومًا يعملون له عملًا إلى الليل على أجر معلوم، فعملوا له إلى نصف النهار، فقالوا: لا حاجة لنا إلى أجرك الذي شرطتَ لنا، وما عَمِلْنا باطل، فقال: لا تفعلوا، أكملوا بقية عملكم، وخُذُوا أجركم كاملًا، فأبَوْا وتركوا، واستأجر آخَرين بعدهم، فقال: أكملوا بقية يومكم، ولكم الذي شرطتُ لهم من الأجر،، فعملوا حتى إذا كان حين صلاة العصر، قالوا: لك ما عملنا باطل، ولك ⦗١٧٨⦘ الأجر الذي جعلت لنا، فقال: أكملوا بقية عملكم، فإنَّ ما بَقِيَ من النهار شيء يسير، فأبَوْا، فاستأجر قومًا أن يعملوا بقية يومهم، فعملوا بقية يومهم، حتى غابت الشمس، فاستكملوا أجر الفريقين كليهما، فذلك مَثَلُهم ومَثَلُ ما قبلوا من هذا النُّور» أخرجه البخاري (١) .\n_________\n(١) ٤ / ٣٦٨ في الإجارة، باب الإجارة من العصر إلى الليل، وفي مواقيت الصلاة، باب من أدرك ركعة من العصر قبل الغروب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/١٤٦ و٣/١١٨) قال: حدثنا محمد بن العلاء أبو كريب، قال: حدثنا أبو أسامة، عن بريد، عن أبي بردة، فذكره.","vol":"9","page":177},{"text":"٦٧٤٢ - (خ ت) عبد الله بن عمر - ﵄ - قال: «سمعتُ رسولَ الله - ﷺ- وهو قائم على المنبر يقول: إنما بقاؤكم فيمن سلف قبلكم من الأمم، كما بين صلاة العصر إلى غروب الشمس، أُوتيَ أهلُ التوراة التوراة فعملوا بها حتى انتصف النهار، ثم عَجَزوا، فأُعطوا قيراطًا قيراطًا، ثم أُوتيَ أهلُ الإنجيل الإنجيلَ، فعملوا إلى صلاة العصر فعَجَزوا، فأُعطوا قيراطًا قيراطًا، ثم أوتينا القرآن، فعملنا إلى غروب الشمس، فأعطينا قيراطين قيراطين، فقال أهل الكتابين: أيْ ربَّنا، أعطيتَ هؤلاءِ قيراطين قيراطين، وأعطيتَنا قيراطًا قيراطًا، ونحن كُنَّا أكثر عملًا؟ ! قال الله ﷿: هل ظلمتكم من أجركم من شيء؟ قالوا: لا، قال: فهو فَضلي أوتِيه مَن أشاء» . وفي رواية قال: قال رسولُ الله - ﷺ-: «مَثَلكم ومَثَلُ أهلِ الكتابين كمثل رجل استأجر أُجَرَاءَ، فقال: من يعمل لي من غَدْوة إلى نصف النهار ⦗١٧٩⦘ على قيراط؟ فعملتِ اليهودُ، ثم قال: مَنْ يعمل لي من نصف النهار إلى صلاة العصر على قيراط؟ فعملتِ النصارى، ثم قال: من يعمل لي من العصر إلى أن تغيبَ الشمس على قيراطين؟ فأنتم هم، فغضبت اليهود والنصارى، فقالوا: ما لنا أكثرُ عملًا، وأقلُّ عطاء؟ قال: هل نقصتكم من حقكم؟ قالوا: لا، قال: فذلك فَضْلي أوتيه مَن أشاء» . وفي أخرى قال: «إنما أجلُكم في أجَلِ مَن خلا من الأمم، كما بين صلاة العصر إلى مغرب الشمس، وإنما مثلكم ومثلُ اليهود والنصارى، كرجل استعمل عُمَّالًا، فقال: من يعمل لي إلى نصف النهار على قيراط قيراط ... فذكر نحوه، وفي آخره: ألا فأنتم الذين تعملون من صلاة العصر إلى مغرب الشمس، ألا لكم الأجْر مرتين، فغضبت اليهود والنصارى ... وذكر نحو ما قبله» .\nوفي أخرى «إنما مَثَلُكم ومَثَلُ اليهود والنصارى كرجل استعمل عُمَّالًا ... وذكر نحوه» .\nأخرجه البخاري، وأخرج الترمذي نحو الرواية الثالثة (١) .\n_________\n(١) رواه البخاري ٤ / ٣٦٧ في الإجارة، باب الإجارة إلى نصف النهار، وباب الإجارة إلى صلاة العصر وفي مواقيت الصلاة، باب من أدرك ركعة من العصر قبل الغروب، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، وفي فضائل القرآن، باب فضل القرآن على سائر الكلام، وفي التوحيد، باب في المشيئة والإرادة، وباب قول الله تعالى: ﴿قل فأتوا بالتوراة فاتلوها﴾، والترمذي رقم (٢٨٧٥) في الأمثال، باب ما جاء في مثل ابن آدم وأجله وأمله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١١١) (٥٩٠٢ و٥٩٠٤) و(٢/١١٢) (٥٩١١) قال: حدثنا مؤمل، قال: حدثنا سفيان. وفي (٢/١١١) (٥٩٠٣) قال: سمعت من يحيى بن سعيد هذا الحديث فلم أكتبه: عن سفيان. والبخاري (٣/١١٧) قال: حدثنا إسماعيل بن أبي أويس، قال: حدثني مالك. وفي (٦/٢٣٥) قال: حدثنا مسدد، عن يحيى، عن سفيان. والترمذي (٢٨٧١) قال: حدثنا إسحاق بن موسى، قال: حدثنا معن، قال: حدثنا مالك.\nكلاهما - سفيان، ومالك - عن عبد الله بن دينار، فذكره.\nووعن سالم بن عبد الله، عن أبيه: أخرجه أحمد (٢/١٢١) (٦٠٢٩) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. وفي (٢/١٢٩) (٦١٣٣) قال: حدثنا يعقوب، قال: حدثنا أبي. والبخاري (١/١٤٦)، وفي خلق أفعال العباد (٧٨) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثني إبراهيم بن سعد. وفي (٩/١٦٩)، وفي خلق أفعال العباد (٧٨) قال: حدثنا الحكم بن نافع، قال: أخبرنا شعيب. وفي (٩/١٩١)، وفي خلق العباد (٧٨) قال: حدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا يونس. وفي خلق أفعال العباد (٧٨) قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا إبراهيم بن سعد. (ح) وحدثني أحمد بن صالح، قال: حدثنا عتبة، قال: حدثنا يونس.\nثلاثتهم -شعيب، وإبراهيم بن سعد، ويونس- عن ابن شهاب الزهري، قال: أخبرني سالم بن عبد الله فذكره. وعن نافع، عن ابن عمر: وأخرجه أحمد (٢/٦) (٤٥٠٨) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٢/١٢٤) (٦٠٦٦) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد، عن أيوب. وعبد ابن حميد (٧٧٣) و(٧٧٨) قال: حدثني سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب. والبخاري (٣/١١٧) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد، عن أيوب. وفي (٤/٢٠٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. كلاهما - أيوب، وليث - عن نافع، فذكره.","vol":"9","page":178},{"text":"<span data-type=\"title\" id=toc-1465>النوع الثاني</span>\n٦٧٤٣ - (خ م ت س) أنس بن مالك - ﵁ - قال: «مُرَّ على النبيِّ - ﷺ- بجنازة، فأثْنَوْا عليها خيرًا، فقال: وَجَبَتْ، ثم مُرَّ بأخرى فَأثْنَوْا عليها شرًا - أو قال غير ذلك - فقال: وجبت، فقيل: يا رسول الله، قلت لهذا: وجبت؟ ولهذا: وجبت؟ قال: شهادةُ القوم، المؤمنون شهداءُ الله في الأرض» .\nوفي رواية قال: «مَرُّوا بجنازة، فأثْنَوْا عليها خيرًا ... وذكر نحوه، فقال عمر: ما وجبتْ؟ قال: هذا أثنَيْتُم عليه خيرًا، فوجبت له الجنةُ، وهذا أثنيتم عليه شرًّا، فوجبتْ له النارُ، أنتم شهداءُ الله في الأرض» .\nأخرجه البخاري.\nوعند مسلم: قال: مُرَّ بجنازة، فأُثْنِيَ عليها خير (١)، فقال النبيُّ - ﷺ-: وجبتْ، وجبت، وجبت، ومُرَّ بجنازة، فأُثْنِيَ عليها شرّ (٢)، فقال نبيُّ الله - ﷺ-: وجبت، وجبت، وجبت، فقال عمر: فِدىً لك أبي وأمِّي، مُرَّ بجنازة فأثني عليها خير (١)، فقلتَ: وجبت وجبت وجبتْ، ومُرَّ بجنازة فأُثني عليها شرّ (٢)، فقلت: وجبت وجبت وجبت؟ فقال رسولُ الله - ﷺ-: «من أثنيتم عليه خيرًا وجبت له الجنة، ومن أثنيتُم عليه شرًّا وجبت له النار، أنتم شهداءُ الله في الأرض، أنتم شهداء الله في الأرض» . ⦗١٨١⦘\nولمسلم في أخرى نحوه بمعناه، غير أن هذه أتمُّ.\nواختصره الترمذي قال: مُرَّ على رسولِ الله - ﷺ- بجنازة، فأثْنَوْا عليها خيرًا، فقال رسولُ الله - ﷺ-: «وجبت ثم قال: أنتم شهداء الله في الأرض» .\nوأخرجه النسائي نحو الرواية الثانية (٣) .\n_________\n(١) وفي بعض النسخ: خيرًا بالنصب، وكلاهما صواب.\n(٢) وفي بعض النسخ: شرًا بالنصب، وكلاهما صواب.\n(٣) رواه البخاري ٣ / ١٨١ في الجنائز، باب ثناء الناس على الميت، وفي الشهادات، باب تعديل كم يجوز، ومسلم رقم (٩٤٩) في الجنائز، باب فيمن يثنى عليه خير أو شر من الموتى، والترمذي رقم (١٠٥٨) في الجنائز، باب ما جاء في الثناء على الميت، والنسائي ٤ / ٤٩ و٥٠ في الجنائز، باب الثناء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٨٦) قال: حدثنا يونس بن محمد. وعبد بن حميد (١٣٨٢) قال: حدثنا محمد ابن الفضل. والبخاري (٣/٢٢١) قال: حدثنا سليمان بن حرب. ومسلم (٣/٥٣) قال: حدثني أبو الربيع الزهراني. وابن ماجة (١٤٩١) قال: حدثنا أحمد بن عبدة.\nخمستهم - يونس، وابن الفضل، وسليمان، والزهراني، وأحمد بن عبدة - قالوا: حدثنا حماد بن زيد. ٢- وأخرجه أحمد (٣/١٩٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\n٣- وأخرجه أحمد (٣/٢١١) قال: حدثنا عبد الصمد، قال: حدثنا سليمان بن المغيرة.\n٤- وأخرجه أحمد (٣/٢٤٥) قال: حدثنا عفان. وعبد بن حميد (١٣٥٧) قال: حدثني أبو الوليد.\nكلاهما - عفان، وأبو الوليد - قالا: حماد بن سلمة.\n٥- وأخرجه مسلم (٣/٥٣) قال: حدثني يحيى بن يحيى، قال: أخبرنا جعفر بن سليمان.\nخمستهم - حماد بن زيد، ومعمر، وسليمان، وحماد بن سلمة، وجعفر - عن ثابت، فذكره.\nوالرواية الثانية:\n١-أخرجها أحمد (٣/٢٨١) قال: حدثنا محمد بن جعفر. والبخاري (٢/١٢١) قال: حدثنا آدم.\nكلاهما - ابن جعفر، وآدم - قالا: حدثنا شعبة.\n٢- وأخرجه أحمد (٣/١٨٦) . ومسلم (٣/٥٣) قال: حدثنا يحيى بن أيوب، وأبو بكر بن أبي شيبة، وزهير بن حرب، وعلي بن حجر. والنسائي (٤/٤٩) قال: أخبرني زياد بن أيوب.\nستتهم - أحمد بن حنل، ويحيى بن أيوب، وأبو بكر، ووزهير، وابن حجر، وزياد - عن إسماعيل بن علية.\nكلاهما - شعبة، وإسماعيل - عن عبد العزيز، فذكره.\nورواية الترمذي:\nأخرجها أحمد (٣/١٧٩) قال: حدثنا يحيى بن سعيد. والترمذي (١٠٥٨) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون.\nكلاها - يحيى، ويزيد - عن حميد، فذكره.","vol":"9","page":180},{"text":"٦٧٤٤ - (س) أنس بن مالك - ﵁ - مثل رواية النسائي التي أخرجها عن أنس، وفيه «قالوا: يا رسولَ الله، قَوْلُك الأولى والأخرى: وجبت؟ فقال النبيُّ - ﷺ-: الملائكة شهداءُ الله في السماء، وأنتم شهداءُ الله في الأرض» أخرجه النسائي (١) .\n_________\n(١) هذا الحديث جعله الشيخ حامد الفقي في جملة روايات حديث أنس الذي قبله، وهو خطأ، وقد رواه النسائي ٤ / ٥٠ في الجنائز، باب الثناء، ورواه أيضًا أبو داود رقم (٣٢٣٣) في الجنائز، باب في الثناء على الميت، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٤٦٦) قال: حدثنا وكيع، عن سفيان ومسعر. وفي (٢/٤٧٠) قال: حدثنا عبد الرحمن، عن سفيان. وأبو داود (٣٢٣٣) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. والنسائي (٤/٥٠) قال: أخبرنا بن بشار، قال: حدثنا هشام بن عبد الملك. قال: حدثنا شعبة.\nثلاثتهم - سفيان، ومسعر، وشعبة - عن إبراهيم بن عامر بن مسعود الجمحي، عن عامر بن سعد البجلي، فذكره.\n* في رواية مسعر قال: أظنه عن عامر بن سعد.","vol":"9","page":181},{"text":"٦٧٤٥ - (خ ت س) أبو الأسود - ﵀ -: قال: أتيتُ المدينة وقد وقع بها مرض، والناس يموتون موتًا ذَرِيعًا، فجلستُ إلى عمرَ بن الخطاب، فمرُّوا بجنازة، فأثْنَوا عليها خيرًا، فقال عمر: وجبت، قال: ⦗١٨٢⦘ ومَرُّوا بأخرى، فأثنَوا عليها خيرًا، فقال: وجبت، ثم مَرُّوا بثالثة فأُثنيَ على صاحبها شرّ (١)، فقال: وجبتْ، قال أبو الأسود: فقلت: يا أمير المؤمنين، ما وجبتْ؟ قال: كما قال رسولُ الله - ﷺ-: «أيُّما مسلم شهد له أربعةُ نفر بخير أدخله الله الجنة، قال: فقلنا: واثنان؟ قال: واثنان، قال: ثم لم نسأله عن الواحد» أخرجه البخاري.\nوأخرجه النسائي، ولم يذكر المرض والموت، والباقي نحوه، وأخرجه الترمذي ولم يذكر الموت، ولا ذِكْر الجنازة الثانية، وقال: «كما قال النبيُّ - ﷺ-: ما مِن مسلم يشهد له ثلاثة إلا وجبت له الجنة ... وذكره» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذريعًا): ساروا سيرًا ذريعًا، وماتوا موتًا ذريعًا، أي: سريعًا.\n_________\n(١) وفي بعض النسخ: شرًا بالنصب، وكلاهما صواب.\n(٢) رواه البخاري ٣ / ١٨٢ في الجنائز، باب ثناء الناس على الميت، وفي الشهادات، باب تعديل كم يجوز، والترمذي رقم (١٠٥٩) في الجنائز، باب ما جاء في الثناء على الميت، والنسائي ٤ / ٥١ في الجنائز، باب الثناء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١) (١٣٩) قال: حدثنا يونس بن محمد. وفي (١/٣٠) (٢٠٤) قال: حدثنا عبد الله بن يزيد. وفي (١/٤٥) (٣١٨) قال: حدثنا عبد الصمد وعفان. والبخاري (٢/١٢١) قال: حدثنا عفان بن مسلم. وفي (٣/٢٢١) قال: حدثنا موسى بن إسماعيل. والترمذي (١٠٥٩) قال: حدثنا يحيى بن موسى وهارون بن عبد الله البزاز، قالا: حدثنا أبو داود الطيالسي. والنسائي (٤/٥٠) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا هشام بن عبد الملك وعبد الله بن يزيد.\nسبعتهم - يونس، وعبد الله بن يزيد، وعبد الصمد، وعفان، وموسى، وأبو داود الطيالسي، وهشام- عن داود بن أبي الفرات، عن عبد الله بن بريدة، عن أبي الأسود، فذكره.\n* أخرجه أحمد (١/٥٤) (٣٨٩) قال: حدثنا وكيع، قال: حدثنا عمر بن الوليد الشني، عن عبد الله ابن بريدة، قال: جلس عمر مجلسا.. فذكر الحديث. وليس فيه عن أبي الأسود.","vol":"9","page":181},{"text":"<span data-type=\"title\" id=toc-1466>النوع الثالث</span>\n٦٧٤٦ - (خ م س) أبو هريرة - ﵁ - قال: «قال رسولُ الله - ﷺ-: «نحن الآخِرون السابقون يوم القيامة، أُوتوا الكتابَ مِن قبلنا، وأُوتِيناه من بعدهم، فهذا اليومُ الذي اختلفوا فيه، فهدانا الله [له]⦗١٨٣⦘ فغدًا لليهود، وبعد غدٍ للنصارى، فسكت، ثم قال: حقٌّ على كل مسلم أن يغتسلَ في كل سبعةِ أيام يومًا، يَغْسِلُ فيه رأسَهُ وجسده» ليس فيه عند مسلم ذكر الغسل.\nوفي رواية نحوه، وفيه ذِكْرُ الغسل.\nوفي رواية للبخاري «نحن الآخرون السابقون ... لم يزد» .\nوفي أخرى لمسلم «نحن الآخِرون الأوَّلون يوم القيامة، ونحنُ أولُ من يدخل الجنة ...» وذكر نحوه.\nوفي أخرى له قال: «أضَلَّ الله ﷿ عن الجمعة مَنْ كان قبلنا، فكان لليهود يومُ السبت، وكان للنصارى يومُ الأحد، فجاء الله بنا، فهدانا الله ليوم الجمعة، فجعل الجمعة والسبت والأحد، وكذلك هم تَبَع لنا يومَ القيامة، نحن الآخرون من أهل الدنيا، والأولون يوم القيامة، المقضيُّ [لهم] قبل الخلائق» .\nوفي رواية للبخاري ومسلم والنسائي قال: سمعتُ رسولَ الله - ﷺ- يقول: «نحن الآخِرون السابقون، بَيدَ أنهم أوتوا الكتاب مِنْ قبلِنا، ثم هذا يومهم الذي فرض الله عليهم، فاختلفوا فيه فهدانا الله له» .\nزاد النسائي: يعني يوم الجمعة، ثم اتفقوا، فالناس لنا تَبَع، اليهود ⦗١٨٤⦘ غدًا، والنصارى بعد غدٍ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَيْد أنهم) بيد بمعنى غير، تقول: هو كثير المال، بَيْدَ أنه بخيل، أي: غير أنه بخيل.\n_________\n(١) رواه البخاري ٢ / ٢٩٢ - ٢٩٤ في الجمعة، باب فرض الجمعة، وباب هل على من لم يشهد الجمعة غسل، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٨٥٥) في الجمعة، باب هداية هذه الأمة ليوم الجمعة، والنسائي ٣ / ٨٥ - ٨٧ في الجمعة، باب إيجاب الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧٤ و٣١٢) . والبخاري (٨/١٥٩ و٩/٥٣) قال: حدثنا إسحاق ابن إبراهيم. ومسلم (٣/٧) قال: حدثنا محمد بن رافع.\nثلاثتهم - أحمد بن حنبل، وإسحاق بن إبراهيم، ومحمد بن رافع - عن عبد الرزاق. قال: أخبرنا معمر، عن همام بن منبه، فذكره.\n* رواية إسحاق بن إبراهيم مختصرة على أوله. وباقي الروايات متقاربة المعنى.\nوبلفظ: «نحن الآخرون الأولون يوم القيامة، ونحن أول من يدخل الجنة، بيد أنهم أوتوا الكتاب من قبلنا وأوتيناه من بعدهم، فاختلفوا فهدانا الله لما اختلفوا فيه من الحق، فهذا يومهم الذي اختلفوا فيه هدانا الله له، قال: يوم الجمعة، فاليوم لنا، وغدا لليهود، وبعد غد للنصارى» .\nأخرجه أحمد (٢/٢٤٩) قال: حدثنا ابن إدريس. وفي (٢/٢٧٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. ومسلم (٣/٦) قال: حدثنا قتيبة بن سعيد وزهير بن حرب. قالا: حدثنا جرير.\nثلاثتهم - ابن إدريس، ومعمر، وجرير- عن الأعمش، عن أبي صالح، فذكره.\n* الروايات متقاربة المعنى وأثبتنا لفظ رواية مسلم.\nوبلفظ: «نحن الآخرون السابقون يوم القيامة، بيد أنهم أوتوا الكتاب من قبلنا وأوتيناه من بعدهم، وهذا يومهم الذي فرض عليهم فاختلفوا فيه، فهدانا الله له، فالناس لنا فيه تبع، اليوم لنا، ولليهود غدا، واللنصارى بعد غد.»\nأخرجه أحمد (٢/٥٠٢) قال: حدثنا يزيد، قال: أخبرنا محمد، عن أبي سلمة، فذكره.\nوبلفظ: «أضل الله عن الجمعة من كان قبلنا، فكان لليهود يوم السبت، وكان للنصارى يوم الأحد، فجاء الله بنا، فهدانا الله ليوم الجمعة، فجعل الجمعة والسبت والأحد، وكذلك هم تبع لنا يوم القيامة، نحن الآخرون من أهل الدنيا، والأولون يوم القيامة المقضي لهم قبل الخلائق.» .\nأخرجه مسلم (٣/٧) قال: حدثنا أبو كريب وواصل بن عبد الأعلى. وابن ماجة (١٠٨٣) قال: حدثنا علي بن المنذر. والنسائي (٢/٨٧)، وفي الكبرى (١٥٧٨) قال: أخبرنا واصل بن عبد الأعلى.\nثلاثتهم - أبو كريب، وواصل بن عبد الأعلى، وعلي بن المنذر - عن ابن فضيل، عن أبي مالك الأشجعي، عن أبي حازم، فذكره.\nوبلفظ «إن الله ﷿ كتب الجمعة على من كان قبلنا فاختلف الناس فيها، وهدانا الله لها فالناس لنا فيها تبع فاليوم لنا ولليهود غدا والنصارى بعد غد، لليهود يوم السبت، وللنصارى يوم الأحد.» .\nأخرجه أحمد (٢/٢٣٦) قال: حدثنا ابن أبي عدي، عن شعبة. وفي (٢/٣٨٨) قال: حدثنا عفان. قال: حدثنا همام وفي (٢/٤٩١) قال: حدثنا بهز، قال: حدثنا همام. وفي (٢/٥٠٩) قال: حدثنا يزيد قال: أخبرنا همام بن يحيى. وفي (٢/٥١٢) قال: حدثنا روح، قال: حدثنا سعيد. (ح) وعبد الوهاب، عن سعيد. (ح) وحدثنا روح. قال: حدثنا عبد الصمد، قال: حدثنا همام.\nثلاثتهم - شعبة، وهمام، وسعيد - عن قتادة، عن عبد الرحمن بن أمام مولى أم برثن، فذكره.","vol":"9","page":182},{"text":"٦٧٤٧ - (م س) حذيفة بن اليمان - ﵄ - قال: قال رسولُ الله - ﷺ-: «أضلَّ الله عن الجمعة مَنْ [كان] قبلنا، فكان لليهود يومُ السبت، وكان للنصارى يومُ الأحد، فجاء الله بنا، فهدانا ليوم الجمعة، فجعل الجمعةَ والسبتَ والأحدَ، وكذلك هم تبع لنا يوم القيامة، نحن الآخرون من أّهل الدنيا، والأولون يوم القيامة، المقضيُّ لهم يوم القيامة قبل الخلائق» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٨٥٦) في الجمعة، باب هداية هذه الأمة ليوم الجمعة، والنسائي ٣ / ٨٧ في الجمعة، باب إيجاب الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/٧) قال: حدثنا أبو كريب، وواصل بن عبد الأعلى، قالا: حدثنا ابن فضيل. (ح) وحدثنا أبو كريب، قال: أخبرنا ابن أبي زائدة. وابن ماجة (١٠٨٣) قال: حدثنا علي ابن المنذر، قال: حدثنا ابن فضيل. والنسائي (٣/٨٧) وفي الكبرى (١٥٧٨) قال: أخبرنا واصل بن عبد الأعلى، قال: حدثنا ابن فضيل.\nكلاهما - ابن فضيل، وابن أبي زائدة - عن أبي مالك الأشجعي، عن ربعي بن حراش، فذكره.\n* رواية ابن فضيل: قال: عن أبي مالك الأشجعي، عن أبي حازم، عن أبي هريرة، وعن ربعي، عن حذيفة.","vol":"9","page":184},{"text":"<span data-type=\"title\" id=toc-1467>النوع الرابع</span>\n٦٧٤٨ - (ت) عمران بن حصين - ﵁ - «أن النبيَّ - ﷺ- قال لما نزلت ﴿يا أيُّها الناسُ اتَّقُوا ربَّكُمْ إنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ﴾ - إلى ⦗١٨٥⦘ قوله -: ﴿ولَكِنَّ عذابَ الله شديد﴾ [الحج: ١و٢] قال: أنزلت عليه هذه الآية وهو في سفر، فقال: أتدرون أيُّ يوم ذاك؟ قالوا: الله ورسوله أعلم، قال: ذلك يوم يقول الله لآدم: ابْعَثْ بَعْثَ النار، قال: ياربّ، وما بعثُ النار؟ قال: تسعمائة وتسعة وتسعون إلى النار، وواحد إلى الجنة، فأنشأ المسلمون يبكون، فقال النبيُّ - ﷺ-: قاربُوا وسَدِّدوا، فإنَّه لم تكن نُبُوَّة قطُّ إلا كان بين يديها جاهِليَّة، فتؤخذ العِدَّة من الجاهلية، فإن تمت وإلا كملت من المنافقين، وما مَثَلُكم ومثل الأمم إلا كَمَثَلِ الرَّقْمَة في ذراع الدابة، أو كالشامة في جنب البعير، ثم قال: إني لأرجو أن تكونوا ربع أهل الجنة، فكبَّروا، ثم قال: إني لأرجو أن تكونوا ثلث أهل الجنة، فكبَّروا، ثم قال: إني لأرجو أن تكونوا نصف أهل الجنة، فكبَّروا، قال: ولا أدري: أقال الثُّلُثين، أم لا؟» .\nوفي رواية قال: «كنا مع النبيِّ - ﷺ- في سفر، فتفاوت أصحابه في السير، فرفع رسولُ الله - ﷺ- صوته بهاتين الآيتين ﴿يا أيُّها النَّاسُ اتَّقُوا ربَّكم إنَّ زلزلةَ الساعة شيءٌ عظيم﴾ - إلى قوله - ﴿عذابَ الله شديد﴾ فلما سمع ذلك أصحابُه حثُّوا المطيَّ، وعرفوا أنَّه عند قولٍ يقوله، فقال: أتدرون أيّ يوم ذلك؟ قالوا: الله ورسوله أعلم، قال: ذلك يومٌ ينادي الله فيه آدم، فيناديه ربه، فيقول: يا آدم، ابعثْ بعثَ النار، فيقول: أيْ ربّ ⦗١٨٦⦘ وما بعثُ النار؟ فيقول: من كلِّ ألف تسعمائة وتسعة وتسعون إلى النار، وواحد إلى الجنة، فيَئِس القوم حتى ما أبْدَوْا بضاحكة، فلما رأى رسولُ الله - ﷺ- الذي بأصحابه، قال: اعْمَلوا وأبْشِرُوا، فوالذي نفس محمد بيده، إنكم لَمَع خَلِيقَتَيْن، ما كانتا مع شيء إلا كثَّرتاه - يأجوج ومأجوج، ومن مات من بني آدم، ومن بني إبليس - فسُرِّي عن القوم بعضُ الذي يجدون، قال: اعملوا وأبْشِروا، فوالذي نفس محمد بيده، ما أنتم في الناس إلا كالشَّامة في جنب البعير، أو كالرَّقّمَةِ في ذراع الدابة» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قاربوا وسدِّدوا) المقاربة في الفعل: القصد والعدل، والسداد: الصواب من القول والفعل، أي: اطلبوا القصد والصواب، واتركوا الغُلُّو والإفراط.\n(الرَّقْمة): الهَنة التي [تكون] في باطن عَضُدي الحمار، وهما رقمتان في عَضُديه.\n(حثُّوا) حثُّ الدابة: الإسراع بها في السير، وحملُها عليه.\n(المطي) جمع مطية، وهي الإبل. ⦗١٨٧⦘\n(أبدَوا بضاحكة) يقال: ما أبدى القوم بضاحكة، أي: ما تبسموا حتى تبدو منها السِّن الضاحكة، فإن من تبسَّم أدنى تبسُّم بَدَتْ أسنانه. ويقال في المبالغة: ضَحِك حتى بدت نواجذه، وهي أواخر الأَضراس.\n(كثرتاه) تقول: كاثرتُهُ فكثَّرته: إذا غَلَبْتَه بالكثرة، وكنت أكثر منه.\n(فسُرِّي) سُري عن الحزين والمغموم ونحوهما: إذا كشف عنه ما به وزَال.\n_________\n(١) رقم (٣١٦٨) في التفسير، باب ومن سورة الحج، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه الحميدي (٨٣١) قال: حدثنا سفيان، قال: حدثنا ابن جدعان. وأحمد (٤/٤٣٢) قال: حدثنا سفيان، عن ابن جدعان. وفي (٤/٤٣٥) قال: حدثنا يحيى، عن هشام، قال: حدثنا قتادة. (ح) وحدثنا روح، قال: حدثنا سعيد وهشام بن أبي عبد الله، عن قتادة. والترمذي (٣١٦٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة، عن ابن جدعان. وفي (٣١٦٩) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، قال: حدثنا هشام بن عبد الله، عن قتادة. والنسائي في الكبرى تحفة الأشراف (٨/١٠٨٠٢) عن محمد بن بشار، عن يحيى، عن هشام الدستوائي، عن قتادة. كلاهما -عي علي بن زيد بن جدعان، وقتادة - عن الحسن، فذكره. وقال الترمذي: هذا حديث حسن صحيح.\nقلت: الراجح عدم سماع الحسن من عمران بن حصين.","vol":"9","page":184},{"text":"٦٧٤٩ - (خ م ت) عبد الله بن مسعود - ﵁ - قال: «كُنَّا مع النبيِّ - ﷺ- في قُبَّة نحوًا من أربعين، فقال: أترضَوْنَ أن تكونوا رُبُعَ أهل الجنة؟ قلنا: نعم، قال: أترضَوْنَ أن تكونوا ثُلُثَ أهل الجنة؟ قلنا: نعم، قال: والذي نفس محمد بيده، إني لأرجو أن تكونوا نصفَ أهل الجنة، وذلك: أن الجنة لا يدخلها إلا نفسٌ مُسْلمة، وما أنتم في أهل الشرك إلا كالشَّعرة البيضاء في جلد الثور الأسود، أو كالشعرةِ السوداءِ في جلد الثورِ الأحمرِ» أخرجه البخاري ومسلم.\nوفي رواية الترمذي مثله، إلا أنه قال: «أترضَوْنَ أن تكونوا شَطْرَ أهل الجنة؟ إن الجنة لا يدخُلُها إلا نفس مسلمة ... وذكره» (١) .\n_________\n(١) رواه البخاري ١١ / ٣٣٥ و٣٣٦ في الرقاق، باب كيف الحشر، وفي الأيمان والنذور، كيف كانت يمين النبي ﷺ، ومسلم رقم (٢٢١) في الإيمان، كون هذه الأمة نصف أهل الجنة، والترمذي رقم (٢٥٥٠) في صفة الجنة، باب ما جاء في كم صف أهل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٦) (٣٦٦١) قال: حدثنا يحيى، عن شعبة. وفي (١/٤٣٧) (٤١٦٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) ويحيى، عن شعبة. وفي (١/٤٤٥) (٤٢٥١) قال: حدثنا وكيع، عن إسرائيل. والبخاري (٨/١٣٦) قال: حدثني محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. وفي (٨/١٦٣) قال: حدثني أحمد بن عثمان، قال: حدثنا شريح ابن مسلمة، قال: حدثنا إبراهيم، عن أبيه. ومسلم (١/١٣٨) قال: حدثنا هناد بن السري، قال: حدثنا أبو الأحوص. (ح) وحدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٣٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا مالك بن مغول. وابن ماجه (٤٢٨٣) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٢٥٤٧) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة.\nخمستهم - شعبة، وإسرائيل، ويوسف بن إسحاق والد إبراهيم، وأبو الأحوص، ومالك بن مغول - عن أبي إسحاق، عن عمرو بن ميمون، فذكره.\n* صرح أبو إسحاق بالسماع في رواية البخاري (٨/١٦٣) . والترمذي (٢٥٤٧) .","vol":"9","page":187},{"text":"٦٧٥٠ - (خ م) أبو سعيد الخدري - ﵁ - قال: قال النبيُّ - ﷺ-: «يقول الله ﷿ يوم القيامة: يا آدم، فيقول: لَبَّيْك وسعديك» - زاد في رواية: والخيرُ في يديك - فيُنادَى بصوت: إن الله يأمركَ أن تُخْرِجَ من ذُرِّيَّتِك بَعْثًا إلى النار، قال: يا رب، وما بَعثُ النار؟ قال: من كل ألف تسعُمائة وتسعة وتسعون، فحينئذ تَضَعُ الحامل حملَها، ويشيبُ الوليدُ ﴿وترى الناسَ سُكَارى وما هم بسكارى ولكنَّ عذابَ الله شديد﴾ [الحج: ٢] فشقَّ ذلك على الناس حتى تغيَّرت وجوههم.\nزاد بعضُ الرواة: قالوا: يا رسول الله، أيُّنا ذلك الرجل؟ فقال رسولُ الله - ﷺ-: «من يأجوج ومأجوج تسعمائة وتسعة وتسعون، ومنكم واحد - ثم أنتم في الناس كالشعرة السوداء في جنب الثور الأبيض، أو كالشعرة البيضاء في جنب الثور الأسود» .\nوفي رواية: «أو كالرَّقْمةِ في ذراع الحمار - وإني لأرجو أن تكونوا ربعَ أهل الجنة، فكبَّرنا، ثم قال: ثُلثَ أهل الجنة، فكبّرنا، ثم قال: شَطْر أهل الجنة، فكبَّرنا» أخرجه البخاري ومسلم، واللفظ للبخاري (١) . ⦗١٨٩⦘\nوفي رواية ذكرها رزين أن رسولَ الله - ﷺ- قال: «والذي نفسي بيده، أني لأطمع أن تكونوا ثلث أهل الجنة، فحمِدنا وكبَّرنا، فقال: والذي نفسي بيده، إني لأطمع أن تكونوا شَطر أهل الجنة، إن مَثَلَكم في الأمم كَمَثَلِ الشعرة البيضاء في جلد الثَّوْر الأسود، أوكالرَّقْمة في ذراع الحمار، وإنه ليدخل الجنة من أمتي سبعون ألفًا لا حساب عليهم، وقال بعضهم - شك - أو سبعمائة ألف» (٢) .\n_________\n(١) رواه البخاري ٨ / ٣٣٥ في تفسير سورة الحج، باب قوله: ﴿وترى الناس سكارى﴾، وفي الأنبياء، باب قصة يأجوج ومأجوج، وفي الرقاق، باب قول الله ﷿: ﴿إن زلزلة الساعة شيء عظيم﴾، وفي التوحيد، باب قول الله تعالى: ﴿ولا تنفع الشفاعة عنده إلا لمن أذن له﴾، ومسلم رقم (٢٢٢) في الإيمان، باب قوله: \" يقول الله لآدم: أخرج بعث النار من ألف تسعمائة وتسعة وتسعين \".\n(٢) هذه الرواية عند البخاري ١١ / ٣٣٩ و٣٤٠ في الرقاق، باب ﴿إن زلزلة الساعة شيء عظيم﴾، إلى قوله: \" أو كالرقمة في ذراع الحمار \"، والشطر الأخير من الحديث ورد من عدة وجوه وطرق، منها في الصحيحين ومنها في غيره وستأتي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢) قال: حدثنا وكيع. وعبد بن حميد (٩١٧) قال: حدثني محاضر ابن المورع. والبخاري (٤/١٦٨) قال: حدثني إسحاق بن نصر، قال: حدثنا أبو أسامة. وفي (٦/١٢٢) و(٩/١٧٣) وفي خلق أفعال العباد (٦٠) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. وفي (٨/١٣٧) قال: حدثني يوسف بن موسى، قال: حدثنا جرير. ومسلم (١/١٣٩) قال: حدثنا عثمان بن أبي شيبة العبسي، قال: حدثنا جرير. وفي (١/١٤٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. والنسائي في الكبرى تحفة الأشراف (٤٠٠٥) عن أبي كريب، عن أبي معاوية.\nستتهم - وكيع، ومحاضر، وأبو أسامة، وحفص بن غياث، وجرير، وأبو معاوية - عن الأعمش، عن أبي صالح، فذكره.","vol":"9","page":188},{"text":"٦٧٥١ - (خ) سهل بن سعد - ﵁ - قال: قال رسولُ الله - ﷺ-: «لَيدخُلنَّ الجنة من أمتي سبعون ألفًا - أو سبعمائة ألف -سِماطَيْن (١) آخذ بعضُهم ببعض، حتى يدخل أوّلُهم وآخرُهم الجنة ووجوهُهم على صورة القمر ليلة البدر» أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سماطين) السِّماطان من النخل ومن الناس: الجانبان، يقال: مشى بين السّماطين: إذا مشى بين صفين من الناس.\n_________\n(١) بالنصب على الحال، ويجوز فيه: سماطان، وفي نسخ البخاري المطبوعة: متماسكين، وفي بعض الروايات: متماسكون.\n(٢) ١١ / ٣٥٩ في الرقاق، باب يدخل الجنة سبعون ألفًا بغير حساب، وباب صفة الجنة والنار، وفي بدء الخلق، باب في صفة الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٣٥) قال: حدثنا علي بن بحر، قال: حدثنا هشام بن يوسف، قال: حدثنا معمر. وعبد بن حميد (٤٦٠) قال: حدثني عبد الله بن مسلمة، قال: حدثنا عبد العزيز ابن أبي حازم، والبخاري (٤/١٤٤) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا فضيل بن سليمان. وفي (٨/١٤١) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. وفي (٨/١٤٣) قال: حدثنا: قتيبة، قال: حدثنا عبد العزيز. ومسلم (١/١٣٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز يعني ابن أبي حازم. وعبد الله بن أحمد (٥/٣٣٥) قال: حدثنا يحيى بن معين، قال: حدثنا هشام بن يوسف، عن معمر.\nأربعتهم - معمر، وعبد العزيز، وفضيل، وأبو غسان - عن أبي حازم، فذكره.","vol":"9","page":189},{"text":"٦٧٥٢ - (ت) أبو أمامة الباهلي - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «وعدني ربي أنْ يُدْخِلَ الجنَّةَ من أمتي سبعين ألفًا لا حسابَ عليهم ولا عذاب، ومع كل ألف سبعون ألفًا، وثلاثُ حَثَيَات من حَثَيات ربي» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَثَيات) الحثيات جمع حَثْية، وهي الغَرْفة بالكفّ، يقال: حثا يحثو ويحثي.\n_________\n(١) رقم (٢٤٣٩) في صفة القيامة، باب يدخل من هذه الأمة سبعون ألفًا دون حساب، وإسناده حسن، ورواه ابن حبان في \" صحيحه \" والطبراني، وقال: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٦٨) قال: حدثنا أبو اليمان. وابن ماجة (٤٢٨٦) قال: حدثنا هشام بن عمار. والترمذي (٢٤٣٧) قال: حدثنا الحسن بن عرفة.\nثلاثتهم - أبو اليمان، وهشام، وابن عرفة - قالوا: حدثنا إسماعيل بن عياش، قال: حدثنا محمد بن زيدا الألهاني، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.\nوبنحوه مطولا: أخرجه أحمد (٥/٢٥٠) قال: حدثنا عصام ابن خالد، قال: حدثني صفوان بن عمرو، عن سليم بن عامر الخبائري، وأبي اليمان الهويني، فذكراه.","vol":"9","page":190},{"text":"٦٧٥٣ - (خ م) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «يدخل الجنة من أمتي زُمْرة - هم سبعون ألفًا - تُضيءُ وجوههم إضاءةَ القمر ليلة البدر»، قال أبو هريرة: فقام عُكّاشة بنُ مِحْصن الأسديّ فرفع نَمِرَة عليه، فقال: يا رسول الله، ادْعُ الله أن يجعلني منهم، فقال رسولُ الله - ﷺ-: «اللهم اجعله منهم، ثم قام رجل من الأنصار، فقال: يا رسول الله، ادع الله - ﷿ - أن يجعلني منهم فقال: سبقك [بها] عُكّاشةُ» أخرجه البخاري ومسلم.\nولمسلم: أن النبيَّ - ﷺ- قال: «يدخل من أمتي الجنة سبعون ألفًا بغير حساب، فقال رجل: يا رسول الله، ادْعُ الله أن يجعلني منهم، فقال: ⦗١٩١⦘ اللهم اجعله منهم، ثم قام آخر، فقال: يا رسولَ الله، ادعُ الله أن يجعلني منهم، قال: سبقك بها عكاشة» . وفي أخرى قال: «يدخل الجنة من أمتي سبعون ألفًا، زمرة واحدة منهم على صورة القمر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زمرة) الزمرة: الطائفة من الناس والجماعة منهم.\n(نَمِرة) النمرة: جمعها: أنمار، وقد ذكرت.\n_________\n(١) رواه البخاري ١١ / ٣٥٩ في الرقاق، باب يدخل الجنة سبعون ألفًا بغير حساب، وفي اللباس، باب البرود والحبرة والشملة، ومسلم رقم (٢١٦) في الإيمان، باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٠٠) قال: حدثنا إبراهيم بن إسحاق الطالقاني. قال: أخبرنا ابن المبارك، عن يونس. والبخاري (٧/١٨٩) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٨/١٤٠) قال: حدثنا معاذ بن أسد. قال: أخبرنا عبد الله. قال: أخبرنا يونس. ومسلم (١/١٣٦) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس.\nكلاهما - يونس، وشعيب - عن ابن شهاب الزهري. قال: حدثني سعيد بن المسيب، فذكره.\nورواية مسلم: أخرجها أحمد (٢/٣٠٢) قال: حدثنا عبد الرحمن، قال: حدثنا حماد بن سلمة. وفي (٢/٤٥٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والدارمي (٢٨١٠) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. ومسلم (١/١٣٦) قال: حدثنا عبد الرحمن بن سلام بن عبيد الله الجمحي. قال: حدثنا الربيع - يعني ابن مسلم-. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. ثلاثتهم - حماد، وشعبة، والربيع - عن محمد بن زياد، فذكره.\nوالرواية الأخرى لمسلم: أخرجها أحمد (٢/٣٥١) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. ومسلم (١/١٣٧) قال: حدثني حرملة بن يحيى. قال: حدثنا عبد الله بن وهب. قال: أخبرني حيوة.\nكلاهما - ابن لهيعة، وحيوة بن شريح - قالا: حدثنا أبو يونس، فذكره.\nوبلفظ: «إن أول زمرة يدخلون الجنة من أمتي على صورة القمر ليلة البدر، ثم الذين يلونهم على أحسن كوكب إضاءة في السماء، فقام عكاشة، هو ابن محصن. فقال: يا رسول الله، ادع الله أن يجعلني منهم. فقال: اللهم اجعله منهم. ثم قام رجل آخر فقال: يا رسول الله، ادع الله أن يجعلني منهم. فقال: سبقك بها عكاشة.» .\nأخرجه أحمد (٢/٥٠٢) والدارمي (٢٨٢٦) قال أحمد: حدثنا، وقال الدارمي: أخبرنا يزيد بن هارون، قال: أخبرنا محمد بن عمرو، عن أبي سلمة. فذكره.\nوبلفظ: «نحن الآخرون السابقون يوم القيامة. أول زمرة من أمتي يدخلون الجنة سبعون ألفا لا حساب عليهم، كل رجل منهم على صورة القمر ليلة البدر، ثم الذين يلونهم على أشد ضوء كوكب في السماء، ثم هي بعد ذلك منازل.» .\nأخرجه أحمد (٢/٤٧٣) قال: حدثنا يحيى. وفي (٢/٥٠٤) قال: حدثنا يزيد.\nكلاهما - يحيى بن سعيد، ويزيد بن هارون - عن إسماعيل بن أبي خالد، عن زياد المخزومي، فذكره.","vol":"9","page":190},{"text":"٦٧٥٤ - (ت) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «باب أمتي - الذي يدخلون منه الجنة - عرضُه مسيرة الراكب المسرع المجَوِّد ثلاثًا، ثم إنهم يَتَضَاغَطُون عليه، حتى تكادُ مناكبهم تزول» .\nوزاد رزين «وهم شركاء الناس في سائر الأبواب» أخرجه الترمذي (١) .\nوقال: سألت محمدًا [يعني البخاري] عن هذا الحديث؟ فلم يعرفه، وقال: لخالد ابن أبي بكر مناكير عن سالم بن عبد الله. ⦗١٩٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتضاغطون): يزدحمون، ضغطه: إذا زحمه إلى حائط أو في باب أو نحو ذلك.\n_________\n(١) رقم (٢٥٥١) في صفة الجنة، باب ما جاء في صفة أبواب الجنة، وفي سنده خالد بن أبي بكر، وفيه لين، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٥٤٨) قال: حدثنا الفضل بن الصباح البغدادي، قال: حدثنا معن بن عيسى القزاز، عن خالد بن أبي بكر، عن سالم بن عبد الله، فذكره.\n* قال الترمذي: هذا حديث غريب. سألت محمدا عن هذا الحديث فلم يعرفه. وقال: لخالد بن أبي بكر مناكير عن سالم بن عبد الله.","vol":"9","page":191},{"text":"٦٧٥٥ - (ت) بريدة - ﵁ - أن رسول الله - ﷺ- قال: «أهلُ الجنة عشرون ومائة صفّ، ثمانون منها من هذه الأمة، وأربعون من سائر الأمم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٤٩) في صفة الجنة، باب ما جاء في صفة أبواب الجنة، ورواه أيضًا أحمد في \" المسند \" ٥ / ٣٤٧ من حديث بريدة، وإسناده صحيح، و١ / ٤٥٣ من حديث عبد الله بن مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٣٤٧) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (٥/٣٥٥ و٣٦١) قال: حدثنا عبد الصمد، قال: حدثنا عبد العزيز بن مسلم. والترمذي (٢٥٤٦) قال: حدثنا حسين ابن يزيد الطحان الكوفي، قال: حدثنا محمد بن فضيل.\nكلاهما - عبد العزيز بن مسلم، ومحمد بن فضيل - عن أبي سنان ضرار بن مرة، عن محارب بن دثار.\n٢- وأخرجه الدارمي (٢٨٣٨) قال: أخبرنا محمد بن العلاء، قال: حدثنا معاوية بن هشام. وابن ماجة (٤٢٨٩) قال: حدثنا عبد الله بن إسحاق الجوهري، قال: حدثنا حسين بن حفص الأصبهاني.\nكلاهما - معاوية، والأصبهاني - عن سفيان، عن علقمة بن مرثد.\nكلاهما - محارب، وعلقمة - عن ابن بريدة.، فذكره.\n* في رواية علقمة سماه سليمان بن بريدة.\nوقال الترمذي: هذا حديث حسن. وقد روي هذا الحديث عن علقمة بن مرثد عن سليمان بن بريدة عن النبي -ﷺ- مرسلا، ومنهم من قال: عن سليمان بن بريدة، عن أبيه.","vol":"9","page":192},{"text":"<span data-type=\"title\" id=toc-1468>النوع الخامس</span>\n٦٧٥٦ - (خ م) أبو ذر الغفاري - ﵁ - قال: «خرجتُ ليلة من الليالي، فإذا رسولُ الله - ﷺ- يمشي وحده، ليس معه إنسان، قال: فظنَنتُ أنه يكره أن يمشيَ معه أحد، قال: فجعلتُ أمشي في ظل القمر، فالتفتَ فرآني، فقال: مَن هذا؟ فقلت: أبو ذر، جعلني الله فِداك، قال: يا أبا ذر، تَعَالَهْ، قال: فمشيتُ معه ساعة، فقال: إن المُكْثِرينَ هم المُقِلُّون يوم القيامة إلا من أعطاه الله خيرًا، فنفح فيه عن يمينه، وشماله، وبين يديه، ووراءه، وعمل فيه خيرًا، قال: فمشَيْتُ معه ساعة، فقال لي: اجلس هاهنا، حتى أرْجِع إليك، قال: فأجْلَسَني في قَاع حوله حجارة، فقال لي: اجلس هاهنا، حتى ⦗١٩٣⦘ أرجع إليك، قال: فانطلق في الحرَّة، حتى لا أراه، فَلَبِثَ عني، فأطال اللُّبثَ ثم إني سمعتُه يقول وهو مُقبل: وإن سرق، وإن زنى؟ قال: فلما جاء لم أصْبِرْ، فقلت: يا نبيَّ الله جعلني الله فداك، مَن تُكلِّمُ في جانب الحرَّة، ما سمعتُ أحدًا يرجع إليك شيئًا؟ قال: ذاك جبريل، عرض لي في جانب الحرة، فقال: بَشِّرْ أمَّتك أنَّه مَن مات لا يُشرك بالله شيئًا دخل الجنة، فقلتُ: يا جبريل، وإن سرق، وإن زنى؟ قال: نعم، قلتُ: يا رسولَ الله وإن سرق وإن زنى؟ قال: نعم، قال: قلت: وإن سرق وإن زنى؟ قال: نعم، وإن شرب الخمر» أخرجه البخاري ومسلم (١) .\nقال الحميديُّ: ليس عندنا في كتاب مسلم «يا رسول الله» وصح في رواية البخاري، وبإسقاطه يحتمل أن يكون من مخاطبة جبريل ﵇.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تعالَهْ) تعال، أي: أُدْنُ، والهاء لبيان حركة اللام، وتسمى هاء السكت.\n(فنفح) نفح بيده: إذا أشار بها إلى جهة، ونفحت الدابة: إذا رَمحت والمراد به هاهنا: أنه فرَّق المال بيديه يمينًا وشمالًا. ⦗١٩٤⦘\n(قاع) القاع: الأرض المستوية.\n_________\n(١) رواه البخاري ١١ / ٢٢٢ و٢٢٣ في الرقاق، باب المكثرون هم المقلون، وباب قول النبي ﷺ: \" ما أحب أن لي مثل أحد ذهبًا \"، وفي الاستقراض، باب أداء الديون، وفي بدء الخلق، باب ذكر الملائكة، وفي الاستئذان، باب من أجاب بلبيك وسعديك، ومسلم رقم (٩٤) في الإيمان، باب من مات لا يشرك بالله شيئًا دخل الجنة، ومن مات مشركًا لم يدخل الجنة، وفي الزكاة، باب الترغيب في الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/١٥٢) قال: حدثنا أبو معاوية. وفي (٥/١٦١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٣/١٥٢) قال: حدثنا أحمد بن يونس، قال: حدثنا أبو شهاب. وفي (٨/٧٤) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. وفي (٨/١١٧) قال: حدثنا الحسن بن الربيع، قال: حدثنا أبو الأحوص. ومسلم (٣/٧٥) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وابن نمير، وأبو كريب كحلهم عن أبي معاوية. والنسائي في عمل اليوم والليلة (١١١٩) قال: أخبرنا بشر بن خالد، قال: حدثنا غندر، عن شعبة.\nخمستهم - أبو معاوية، وشعبة، وأبو شهاب، وحفص بن غياث، وأبو الأحوص - عن الأعمش.\n٢- وأخرج أحمد (٥/١٦٦) قال: حدثنا أبو داود. والترمذي (٢٦٤٤) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود. والنسائي في عمل اليوم واليلة (١١٢١) قال: أخبرنا عبدة بن عبد الرحيم، قال: أخبرنا ابن شميل.\nكلاهما - أبو داود، وابن شميل - عن شعبة، عن حبيب بن أبي ثابت، وعبد العزيز بن رفيع، والأعمش.\n٣- وأخرجه البخاري (٤/١٣٧) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، عن شعبة. والنسائي في عمل اليوم والليلة (١١١٨) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا عبد الله بن بكر، قال: حدثنا حاتم. وفي (١١٢٠) قال: أخبرني حسين بن منصور، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا شعبة.\nكلاهما - شعبة، وحاتم بن أبي صغيرة - عن حبيب بن أبي ثابت.\n٤- وأخرجه البخاري (٨/١١٦) . ومسلم (٣/٧٦) قالا: حدثنا قتيبة بن سعيد، قال: حدثنا جرير، عن عبد العزيز بن رفيع.\n٥- وأخرجه البخاري في الأدب المفرد (٨٠٣) قال: حدثنا معاذ بن فضالة.\nوالنسائي في عمل اليوم والليلة (١١٢٣) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا معاذ بن هشام.\nكلاهما - معاذ بن فضالة، ومعاذ بن هشام - عن هشام، عن حماد.\n٦- وأخرجه النسائي في عمل اليوم والليلة (١١٢٢) قال: أخبرني عمران بن بكار، قال: حدثنا يزيد بن عبد ربه، قال: حدثنا بقية، عن شعبة، عن حبيب، وعبد العزيز بن رفيع، وسليمان بن مهران، وبلال.\nخمستهم - الأعمش، وحبيب بن أبي ثابت، وعبد العزيز بن رفيع، وحماد بن أبي سليمان، وبلال - عن زيد بن وهب، فذكره.\nوبلفظ: «أتاني جبريل -﵇- فبشرني أنه من مات من أمتك لا يشرك بالله شيئا دخل الجنة. قلت: وإن زنى، وإن سرق؟ قال: وإن زنى، وإن سرق.» .\nوأخرجه أحمد (٥/١٥٩) قال: حدثنا عفان، قال: حدثنا مهدي. وفي (٥/١٦١) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة. والبخاري (٢/٨٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا مهدي ابن ميمون. وفي (٩/١٧٤) قال: حدثنا محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. ومسلم (١/٦٦) قال: حدثنا محمد بن المثنى، وابن بشار، قال ابن المثنى: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والنسائي في عمل اليوم والليلة (١١١٦) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة وفي. (١١١٧) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا السهمي - وهو عبد الله بن بكر- قال: حدثني مهدي بن ميمون.\nكلاهما - مهدي بن ميمون، وشعبة - عن واصل الأحدب، عن المعرور بن سويد، فذكره.","vol":"9","page":192},{"text":"٦٧٥٧ - (خ) أبو هريرة - ﵁ - قال: قال النبي - ﷺ-: «كلُّ أُمَّتي يدخلون الجنة إلا مَن أبى، فقالوا: [يا رسولَ الله] مَن يأبى؟ قال: مَن أطاعني دخل الجنة، ومن عصاني فقد أبى» أخرجه البخاري (١) .\n_________\n(١) ١٣ / ٢١٤ في الاعتصام، باب الاقتداء بسنن رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٦١) قال: حدثنا يونس وسريج والبخاري (٩/١١٤) قال: حدثنا محمد بن سنان.\nثلاثتهم - يونس بن محمد، وسريج بن النعمان، ومحمد بن سنان - قالوا: حدثنا فليح، قال: حدثنا هلال بن علي، عن عطاء بن يسار، فذكره.","vol":"9","page":194},{"text":"<span data-type=\"title\" id=toc-1469>النوع السادس</span>\n٦٧٥٨ - (م) أبو موسى الأشعري - ﵁ -: عن النبيِّ - ﷺ- قال: «لا يموتُ رجل مسلم إلا أدخل الله مكانه النارَ يهوديًا، أو نصرانيًا، قال: فاستحْلَفَ عمرُ بنُ عبد العزيز أبا بُردة بالذي لا إله إلا هو ثلاث مرات: أن أباه حدثه عن رسولِ الله - ﷺ-؟ قال: فحلف له، فلم يحدِّثني سعيد - هو ابن أبي بُردة - أنه استحلفه، ولم ينكر على عَوْن - هو ابن عتبة - قولَه» . وفي رواية «إذا كان يومُ القيامة دفع الله إلى كل مسلم يهوديًا أو نصرانيًا فيقول: هذا فَكَاكُك من النار» .\nوفي أخرى قال: «يجيء يوم القيامة ناس من المسلمين بذنوب أمثال الجبال، فيغفرها الله لهم، ويضعُها على اليهود والنصارى - فيما أحسب [أنا]- قال أبو رَوْح: لا أدري ممن الشك؟ قال أبو بردة: فحدَّثتُ به عمر بن ⦗١٩٥⦘ عبد العزيز، فقال: أبوك حدَّثك بهذا عن النبيِّ - ﷺ-؟ قلتُ: نعم» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٧٦٧) في التوبة، باب قبول توبة القاتل وإن كثر قتله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «يجمع الله ﷿ الأمم في صعيد يوم القيامة، فإذا بدا الله ﷿ أن يصدع بين خلقه، مثل لكل قوم ما كانوا يعبدون، فيتبعونهم حتى يقحمونهم النار. ثم يأتينا ربنا ﷿، ونحن على مكان رفيع، فيقول: من أنتم؟ فنقول: نحن المسلمون. فيقول: ما تنتظرون؟ فيقولون: ننتظر ربنا ﷿. قال: فيقول: وهل تعرفونه إن رأيتموه؟ فيقولون: نعم، فيقول: كيف تعرفونه ولم تروه؟ فيقولون: نعم، إنه لا عدل له. فيتجلى لنا ضاحكا. فيقول: أبشروا أيها المسلمون، فإنه ليس منكم أحد إلا جعلت مكانه في النار يهوديا أو نصرانيا.»\nأخرجه أحمد (٤/٣٩١) قال: حدثنا عبد الصمد، قال: حدثنا همام، قال: حدثنا قتادة، عن سعيد بن أيي بردة. وفي (٤/٣٩١) قال: حدثنا عبد الصمد، قال: حدثنا همام، قال: حدثنا قتادة، عن سعيد ابن أبي بردة، وعون بن عتبة. وفي (٤/٣٩٨) قال: حدثنا عفان، قال: حدثنا همام، قال: حدثنا قتادة، أن عونا، وسعيد بن أبي بردة حدثاه. وفي (٤/٤٠٢) قال: حدثنا أبو المغيرة، وهو النضر بن إسماعيل، يعني القاص، قال: حدثنا بريد. وفي (٤/٤٠٧) قال: حدثنا خلف بن الوليد، قال: حدثنا أبو معشر، عن مصعب بن ثابت، عن محمد بن المنكدر. وفي (٤/٤٠٧) قال: حدثنا حسن بن موسى، وعفان، قالا: حدثنا حماد بن سلمة، عن علي بن زيد، عن عمارة. وفي (٤/٤٠٨) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أخبرنا علي بن زيد بن جدعان، عن عمارة القرشي. وفي (٤/٤٠٨) قال: حدثنا محمد بن سابق، قال: حدثنا ربيع - يعني أبا سعيد النصري، عن معاوية بن إسحاق. وفي (٤/٤٠٩و ٤١٠) قال: حدثنا أبو أسامة، عن طلحة بن يحيى. وعبد بن حميد (٥٣٧) قال: حدثني عبيد الله بن موسى، عن طلحة بن يحيى. وفي (٥٤٠) قال: حدثنا الحسن بن موسى، قال: حدثنا حماد بن سلمة، عن علي بن زيد، عن عمارة ومسلم (٨/١٠٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن طلحة بن يحيى. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان بن مسلم، قال: حدثنا همام، قال: حدثنا قتادة، أن عونا وسعيد بن أبي بردة حدثاه. وفي (٨/١٠٥) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن المثنى، جميعا عن عبد الصمد بن عبد الوارث، قال: أخبرنا همام، قال: حدثنا قتادة بهذا الإسناد نحو حديث عفان. وقال: عون بن عتبة. وابن ماجة (٤٢٩١) قال: حدثنا جبارة بن المغلس، قال: حدثنا عبد الأعلى بن أبي المساور.\nسبعتهم - سعيد بن أبي بردة، وعون بن عتبة، وبريد، ومحمد بن المنكدر، وعمارة، ومعاوية بن إسحاق، وطلحة بن يحيى - عن أبي بردة، فذكره.\n* رواية سعيد بن أبي بردة، وعون، وبريد، ومحمد بن المنكدر، وكذلك أبي أسامة عن طلحة بن يحيى مختصرة على: «لا يموت مسلم إلا أدخل الله ﷿ مكانه النار يهوديا أو نصرانيا.» .\n* رواية معاوية بن إسحاق، وعبيد الله بن موسى مختصرة على: «إن هذه الأمة مرحومة جعل الله ﷿ عذابها بينها. فإذا كان يوم القيامة دفع إلى كل امرىء منهم رجل من أهل الأديان. فقال: هذا يكون فداءك من النار.» .","vol":"9","page":194},{"text":"٦٧٥٩ - (ت) عبد الله بن عمر - ﵄ - «أن رسولَ الله - ﷺ- تلا قوله تعالى: ﴿وإنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ. لَهَا سَبْعَةُ أَبْوَابٍ لِكُلِّ بابٍ مِنْهُم جُزْءٌ مَقْسُومٌ﴾ [الحجر: ٤٣ و٤٤] وقال: باب منها لمن سلَّ السيف على أمتي، أو قال: على أمة محمد» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٢٢) في التفسير، باب ومن سورة الحجر، ورواه أيضًا أحمد في \" المسند \" ٢ / ٦٤ من حديث مالك بن مغول عن جنيد عن ابن عمر، قال الحافظ في \" التهذيب \": قال أبو حاتم: حديث جنيد عن ابن عمر مرسل. أقول: ومع ذلك فقد صحح إسناده العلامة أحمد شاكر ﵀ في تعليقه على \" مسند أحمد \" رقم (٥٦٨٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أحمد (٢/٩٤) (٥٦٨٩) . والترمذي (٣١٢٣) قال: حدثنا عبد بن حميد.\nكلاهما - أحمد بن حنبل، وعبد بن حميد - قالا: حدثنا عثمان بن عمر، قال: أخبرنا مالك بن مغول، عن جنيد. فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث مالك بن مغول.\nقلت: فيه جنيد، قال عنه الحافظ في التهذيب (٢/١٢٠) قال: أبو حاتم حديثه عن ابن عمر مرسل، قلت: وذكره ابن حبان في الثقات.","vol":"9","page":195},{"text":"ا<span data-type=\"title\" id=toc-1470>لنوع السابع</span>\n٦٧٦٠ - (د) أبو مالك الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: «قد أجاركم الله من ثلاث خِلال (١): أن لا يدعُوَ عليكم نبيُّكم فَتَهْلِكُوا جميعًا، وأن لا يُظْهِرَ أهلَ الباطلِ على أهل الحقِّ، وأن لا تجتمعوا على ضلالة» أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: إن الله أجاركم من ثلاث خلال.\n(٢) رقم (٤٢٥٣) في الفتن، باب ذكر الفتن ودلائلها، وفي سنده محمد بن إسماعيل بن عياش، قال أبو حاتم الرازي: لم يسمع من أبيه شيئًا، وقال المناوي: قال ابن حجر: في إسناده انقطاع ⦗١٩٦⦘ وله طرق لا يخلو واحد منها من مقال، قال المناوي: وقال في موضع آخر، يعني: ابن حجر: سنده حسن، فإنه من رواية ابن عياش عن الشاميين وهي مقبولة، وله شاهد عند أحمد، رجاله ثقات، لكن فيه راوٍ لم يسم. أقول: ويشهد للفقرة الأخيرة منه الفقرة الأولى من الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٤٢٥٣) قال: حدثنا محمد بن عوف الطائي. قال: حدثنا محمد بن إسماعيل. قال: حدثني أبي. قال ابن عوف: وقرأت في أصل إسماعيل، قال: حدثني ضمضم، عن شريح. فذكره.\nقلت: فيه محمد بن إسماعيل بن عياش، قال عنه الحافظ في التهذيب (٩/٦٠) قال أبو حاتم: لم يسمع من أبيه شيئا، وقال الآجري بسند أبو داود عنه فقال: لم يكن بذاك القوي قد رأيته ودخلت حمص غير مرة وهو حي وسألت عمرو بن عثمان عنه، فذمه.","vol":"9","page":195},{"text":"٦٧٦١ - (ت) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «إن الله لا يجمع أمَّتي - أو قال: أمة محمد - على ضلالة، ويَدُ الله على الجماعة، ومن شَذَّ شَذَّ إلى النار» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يد الله على الجماعة) أراد بيد الله: سكينته وأَمْنَه ورحمته (*)، أي: إن الجماعة بعيدة من الأذى والخوف واضطراب الحال، ومثله قوله «يد الله على الفُسطاط» يعني المصر، فإن الأذى مع الفرقة، والفساد مع الاختلاف، والخوف مع الانفراد.\n(شذ) الشذوذ: الانفراد والتوحُّد.\n_________\n(١) رقم (٢١٦٨) في الفتن، باب ما جاء في لزوم الجماعة، وفي سنده سليمان بن سفيان التيمي المدني، وهو ضعيف، ولكن للحديث شواهد بمعناه، قال الحافظ السخاوي في \" المقاصد \": وبالجملة فهو حديث مشهور المتن ذو أسانيد كثيرة متعددة في المرفوع وغيره، فمن الأول: أنتم شهداء الله في الأرض، ومن الثاني: قول ابن مسعود: إذا سئل أحدكم فلينظر في كتاب الله، فإن لم يجد ففي سنة رسول الله، فإن لم يجده فيها فلينظر فيما اجتمع عليه المسلمون، وإلا فليجتهد.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\n\" المفهوم من هذا السياق: أن الله معهم بنصره وتأييده، كما أن فيها إثبات لصفة اليد لله تعالى. وهذا الحديث في مفهومه يشبه قوله تعالى: ﴿إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ﴾ (١٠) سورة الفتح. والله أعلم. \" [الشيخ عبد الرحمن بن صالح السديس]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٦٧) قال: حدثنا أبو بكر بن نافع البصري، قال: حدثني المعتمر بن سليمان، قال: حدثنا سليمان المدني، عن عبد الله بن دينار، فذكره.\n* قال الترمذي: هذا حديث غريب من هذا الوجه، وسليمان المدني هو عندي سليمان بن سفيان، وقد روى عنه أبو داود الطيالسي وأبو عامر العقدي وغير واحد من أهل العلم.","vol":"9","page":196},{"text":"٦٧٦٢ - (د) أبو موسى الأشعري - ﵁ - قال: قال ⦗١٩٧⦘ رسولُ الله - ﷺ-: «أمتي هذه أمة مَرْحُومَة، ليس عليها عذاب في الآخرة، عذابُها في الدنيا: الفِتَنُ والزلازل والقتل» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٢٧٨) في الفتن، باب ما يرجى في القتل، وفي إسناده المسعودي، وهو عبد الرحمن بن عبد الله بن عتبة بن مسعود الهذلي الكوفي المسعودي، قال ابن حبان: اختلط حديثه فلم يتميز فاستحق الترك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤١٠) قال: حدثنا يزيد. وهاشم، يعني ابن القاسم. وفي (٤/٤١٨) قال: حدثنا يزيد. وعبد بن حميد (٥٣٦) قال: أخبرنا يزيد بن هارون وأبو داود (٤٢٧٨) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا كثير بن هشام.\nثلاثتهم - يزيد بن هارون، وهاشم، وكثير بن هشام - عن عبد الرحمن بن عبد الله المسعودي، عن سعيد ابن أبي بردة، عن أبيه، فذكره.\n* وفي رواية: «القتل، والبلابل، والزلازل.» .\nقلت: أصله في مسلم دون هذا الزيادة [عذابها في الدنيا ...] وهذه الزيادة من طريق المسعودي.","vol":"9","page":196},{"text":"٦٧٦٣ - (د) عوف بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «لَنْ يجمعَ الله على هذه الأمة سيفين: سَيْفًا منها، وسَيْفًا من عَدُوِّها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٣٠١) في الملاحم، باب ارتفاع الفتنة في الملاحم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٦) وأبو داود (٤٣٠١) قال: حدثنا هارون بن عبد الله.\nكلاهما - أحمد بن حنبل، وهارون - عن الحسن بن سوار، قال: حدثنا إسماعيل بن عياش، عن سليمان بن سليم، عن يحيى بن جابر الطائي، فذكره.\n* رواية أبي داود وقعت هكذا: حدثنا عبد الوهاب بن نجدة. حدثنا إسماعيل (ح) وحدثنا هارون بن عبد الله، حدثنا الحسن بن سوار، حدثنا إسماعيل، حدثنا سليمان بن سليم، عن يحيى بن جابر الطائي، قال هارون في حديثه: عن عوف بن مالك.\nفظهر من هذا أن رواية هارون متصلة، ورواية عبد الوهاب مرسلة. لكننا لم نقف عليها في المراسيل في تحفة الأشراف والله أعلم.","vol":"9","page":197},{"text":"٦٧٦٤ - (ت) أبو موسى الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن الله أنزل عليَّ أمانين لأمتي ﴿وما كان الله لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وما كان الله مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُون﴾ [الأنفال: ٣٣] فإذا مَضَيْتُ تركتُ فيهم الاستغفار إلى يوم القيامة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠٨٢) في التفسير، باب ومن سورة الأنفال، وفي إسناده إسماعيل بن إبراهيم بن مهاجر ابن جابر البجلي الكوفي وهو ضعيف، وقال الترمذي: هذا حديث غريب، وإسماعيل بن إبراهيم بن مهاجر يضعف في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٠٨٢) قال: حدثنا سفيان بن وكيع، قال: حدثنا ابن نمير، عن إسماعيل بن إبراهيم بن مهاجر، عن عباد بن يوسف، عن أبي بردة، فذكره.\nوقال الترمذي: هذا حديث غريب، وإسماعيل بن مهاجر يضعف في الحديث.","vol":"9","page":197},{"text":"٦٧٦٥ - (م) عامر بن سعد بن أبي وقاص - ﵀ -: عن أبيه «أنه أقْبل مع النبيِّ - ﷺ- ذاتَ يوم من العالية، حتى إذا مرَّ بمسجد بني معاويةَ دخل فركع فيه ركعتين، وصلَّيْنا معه، ودعا ربَّه طويلًا، ثم انصرف ⦗١٩٨⦘ إلينا، فقال: سألتُ ربي ثلاثًا، فأعْطاني اثنتين، ومنعني واحدة، سألتُ ربي أن لا يُهلِكَ أمتي بالسَّنَة؟ فأعْطانيها، وسألته أن لا يُهلِك أمتي بالغرَق؟ فأعطانيها، وسألته أن لا يجعل بأسَهم بينهم، فَمَنَعَنِيها» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالسنة) السَّنَة: الجدب والقحط.\n_________\n(١) في الفتن وأشراط الساعة، باب هلاك هذه الأمة بعضهم ببعض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٧٥) (١٥١٦) قال: حدثنا يعلى. وفي (١/١٨١) (١٥٧٤) قال: حدثنا عبد الله بن نمير. ومسلم (٨/١٧١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وفي (٨/١٧٢) قال: حدثناه ابن أبي عمر، قال: حدثنا مروان بن معاوية.\nثلاثتهم - يعلى، وعبد الله بن نمير، ومروان - قالوا: حدثنا عثمان بن حكيم الأنصاري، قال: أخبرني عامر بن سعد، فذكره.","vol":"9","page":197},{"text":"٦٧٦٦ - (ط) عبد الله بن عبد الله بن جابر بن عتيك - ﵀ - قال: «جاءنا عبدُ الله ابنُ عمر في بني معاوية - وهي قرية من قرى الأنصار - فقال: هل تدرون أين صلَّى رسول الله - ﷺ- في مسجدكم هذا؟ فقلت له: نعم - وأشرتُ إلى ناحية منه - فقال لي: هل تدري ما الثلاثُ التي دعا بهنَّ فيه؟ قلت: نعم، قال: فأخبرني بهنَّ، فقلت: دعا بأن لا يُظْهِر عليهم عدوًّا من غيرهم، ولا يُهلكهم بالسنين، فأُعطيهما، ودعا بأن لا يَجعلَ بأسَهم بينهم، فمُنِعَها، قال: صَدَقْتَ، قال ابنُ عمر: فلن يزال الهَرْجُ إلى يوم القيامة» أخرجه «الموطأ» (١) . ⦗١٩٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهرج) قد جاء في الحديث: أنه القتل، وهو الاختلاط والاختلاف، وذلك سبب القتل.\n_________\n(١) ١ / ٢١٦ في القرآن، باب ما جاء في الدعاء من حديث عبد الله بن عبد الله بن جابر بن عتيك أنه قال: جاء عبد الله بن عمر ... الحديث، وإسناده صحيح، وهو بمعنى حديث مسلم الذي قبله مرفوعًا عن سعد بن أبي وقاص ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٥٠٤) عن عبد الله بن عبد الله بن جابر بن عتيك، فذكره وقال الزرقاني في «شرح الموطأ» (٢/٥٧): هكذا رواه يحيى وطائفة لم يجعلوا بين عبد الله شيخ مالك وبين ابن عمر أحدا. ومنهم من أدخل بينهما عتيك بن الحارث بن عتيك، وهي رواية ابن القاسم ومنهم من جعل بينهما جابر بن عتيك، وهي رواية القعنبي ومطرف. قال ابن عبد البر: ورواية يحيى أولى بالصواب.","vol":"9","page":198},{"text":"٦٧٦٧ - (ت س) خباب بن الأرت - ﵁ - قال: «صلَّى بنا رسولُ الله - ﷺ- صلاة فأطالها، فقالوا: يا رسول الله، صلَّيْتَ صلاة لم تكن تصلِّيها؟ قال: أجل؛ إنها صلاةُ رَغْبة ورَهْبَة، إني سألتُ الله فيها ثلاثًا، فأعطاني اثنتين، ومنعني واحدة، سألتُه أنه لا يُهلك أمتي بِسَنَة، فأعطانيها، وسألْتُه أن لا يُسَلِّط عليهم عدوًّا من غيرهم، فأعطانيها، وسألته أن لا يُذِيق بعضَهم بأسَ بعض، فمنعنيها» أخرجه الترمذي.\nوفي رواية النسائي: «أن خبّابًا رَقَب رسولَ الله - ﷺ- في ليلة صلاَّها، فلما فرغ من صلاته جاءه خبّاب، فقال: يا رسول الله، بأبي أنت وأمِّي، لقد صلَّيتَ الليلةَ صلاة ما رأيتُك صلَّيتَ نحوها؟ قال رسولُ الله - ﷺ-: أجل؛ إنها صلاةُ رَغَب ورَهَب، سألت ربي ﷿ ثلاث خصال، فأعطاني اثنتين، ومنعني واحدة، سألت ربي: أن لا يهلكنا بما أهلك به الأمم، فأعطانيها، وسألت ربي: أن لا يُظهِر علينا عدوًّا من غيرنا، فأعطانيها، وسألت ربي أن لا يُلْبِسَنا ⦗٢٠٠⦘ شِيَعًا، فمنعنيها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رغبة) الرَّغَب: الرَّغْبة، وهو حبُّ الشيء وإيثاره.\n(والرَّهب) الرهبة، وهو الخوف.\n(يلبسنا) أي يختلط أمرنا خلط اضطراب واختلاف أهواء.\n(شِيَعًا): الشيع: الفرق: جمع شيعة.\n_________\n(١) رواه الترمذي رقم (٢١٧٦) في الفتن، باب ما جاء في سؤال النبي ﷺ ثلاثًا في أمته، والنسائي ٣ / ٢١٧ في قيام الليل، باب إحياء الليل، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ويشهد له الروايتان اللتان قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (٥/١٠٨) قال: حدثنا علي بن عياش الحمصي (ح) وحدثنا أبو اليمان. والنسائي (٣/٢١٦) وفي الكبرى (١٢٤١) قال: أخبرنا عمرو بن عثمان بن سعيد بن كثير، قال: حدثنا أبي، وبقية.\nأربعتهم - علي، وأبو اليمان، وعثمان، وبقية - عن شعيب بن أبي حمزة.\n٢- وأخرجه أحمد (٥/١٠٩) والنسائي في الكبرى (١٢٤٢) قال: أخبرنا محمد بن يحيى بن عبد الله النيسابوري.\nكلاهما - أحمد، والنيسابوري - عن يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح بن كيسان.\n٣- وأخرجه الترمذي (٢١٧٥) قال: حدثنا محمد بن بشار، قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت النعمان بن راشد.\nثلاثتهم - شعيب، وصالح، والنعمان - عن الزهري، قال: أخبرني عبيد الله بن الحارث بن نوفل، عن عبد الله بن خباب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، صحيح.","vol":"9","page":199},{"text":"<span data-type=\"title\" id=toc-1471>النوع الثامن</span>\n٦٧٦٨ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن من أمتي مَن يشفع في الفِئامِ من الناس، ومنهم من يشفع للقبيلة، ومنهم مَن يشفع للعُصْبةِ، ومنهم يشفع للواحد، حتى يدخلوا الجنة» أخرجه الترمذي (١) .\nوزاد رزين «وإنما شفاعتي في أهل الكبائر (٢)، وإنه ليؤمَرُ برجل ⦗٢٠١⦘ إلى النار، فَيَمُرّ برجل كان قد سقاه شَرْبة ماء على ظمأ، فيقول: ألا تشفع لي؟ فيقول: ومَن أنت؟ فيقول: ألستُ أنا سقيتُك الماء يوم كذا وكذا؟ فيعرفه، فيشفع فيه، فَيُرَدُّ من النار إلى الجنة» .\n_________\n(١) رقم (٢٤٤٢) في صفة القيامة، باب شفاعة الرسول لمن لا يشرك بالله شيئًا، وإسناده ضعيف، ولكن يشهد له معنى الحديث الذي بعده، وقال الترمذي: هذا حديث حسن.\n(٢) هذه الفقرة من الحديث رواها الترمذي رقم (٢٤٣٧) في صفة القيامة، باب رقم (١٢) من حديث أنس وجابر، وأبو داود رقم (٤٧٣٩) في السنة، باب في الشفاعة، وأحمد في \" المسند \" ٣ / ٢١٢ من حديث أنس ﵁، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٠) قال حدثنا يزيد، قال: أخبرنا زكريا. وفي (٣/٦٣) قال: حدثنا عثمان ابن عمر، قال: أخبرنا مالك بن مغول. وعبد بن حميد (٩٠٣) قال: حدثني ابن أبي شيبة، قال: حدثنا محمد بن بشر، قال: حدثنا زكريا. والترمذي (٢٤٤٠) قال: حدثنا أبو عمار الحسين بن حريث، قال: أخبرنا الفضل بن موسى، عن زكريا بن أبي زائدة.\nكلاهما - زكريا، ومالك بن مغول - عن عطية، فذكره. وقال الترمذي: هذا حديث حسن.","vol":"9","page":200},{"text":"٦٧٦٩ - (ت) عبد الله بن شقيق - ﵀ -: كنت مع رهط بإيلياءَ، فقال عبد الله ابن أبي الجدعاء: سمعتُ رسولَ الله - ﷺ- قال: «يدخل الجنةَ بشفاعة رجل من أمتي: أكثرُ من بني تميم، قلنا: سواك يا رسول الله؟ قال: نعم سوايَ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفئام): الجماعة من الناس.\n_________\n(١) رقم (٢٤٤٠) في صفة القيامة، باب يدخل من هذه الأمة سبعون ألفًا دون حساب، وقال الترمذي: هذا حديث صحيح غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٤٦٩) قال: حدثنا إسماعيل بن إبراهيم، وفي (٣/٤٧٠) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (٥/٣٦٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، والترمذي (٢٤٣٨) قال: حدثنا أبو كريب، قال: حدثنا إسماعيل بن إبراهيم. وابن ماجة (٤٣١٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان، قال: حدثنا وهيب.\nثلاثتهم - إسماعيل، ووهيب، وشعبة - عن خالد الحذاء، عن عبد الله بن شقيق فذكره.\n* في رواية شعبة: رجل من أصحاب النبي -ﷺ- يقال له: ابن أبي الجدعاء.\nوقال الترمذي: هذا حديث حسن صحيح غريب، وابن أبي الجدعاء هو عبد الله وإنما يعرف له هذا الحديث الواحد.","vol":"9","page":201},{"text":"<span data-type=\"title\" id=toc-1472>النوع التاسع</span>\n٦٧٧٠ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَثَلُ أمتي مثلُ المطر: لا يُدرى آخِرُه خير، أم أوَّلُه؟» .\nأخرجه الترمذي (١) . ⦗٢٠٢⦘\nزاد رزين «وإنه لا مهديَّ إلا عيسى ابن مريم، وأنا أولى الناس به، ليس بيني وبينه نبيّ، قال: وسمعته يقول: لن تهلك أمة أنا أوَّلُها، ومهديُّها أوْسَطُها، والمسيحُ آخِرُها» (٢) .\n_________\n(١) رقم (٢٨٧٣) في الأمثال، باب مثل أمتي مثل المطر، ورواه أيضًا أحمد في \" المسند \" ٣ / ١٣٠ و١٤٣ من حديث أنس و٤ / ٣١٩ من حديث عمار بن ياسر، وهو حديث صحيح بطرقه، وقال الترمذي: هذا حديث حسن، وفي الباب عن عمار، وعبد الله بن عمرو، وابن عمر.\n(٢) قوله: \" لن تهلك أمة أنا أولها ... \" الخ، ذكره السيوطي في \" الجامغ الصغير \" من حديث ابن عباس ونسبه لأبي نعيم في \" أخبار المهدي \"، والفقرة الأولى منه \" لا مهدي إلا عيسى \" جزء من حديث رواه ابن ماجة رقم (٤٠٣٩) في الفتن، باب شدة الزمان، وإسناده ضعيف، وهو خبر منكر مخالف للإحاديث الصحيحة في كون المهدي من هذه الأمة كما قال أبو الحسن الخسعي فيما نقله عنه الحافظ في \" الفتح \" ٦ / ٣٥٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٣٠، ١٤٣) قال: حدثنا حسن بن موسى. والترمذي (٢٨٦٩) قال: حدثنا قتيبة.\nكلاهما - حسن، وقتيبة - قالا: حدثنا حماد بن يحيى الأبح، قال: حدثنا ثابت، فذكره.\nوقال الترمذي: هذا حديث غريب من هذا الوجه. قال: وروي عن عبد الرحمن بن مهدي أنه كان يثبت حماد بن يحيى الأبح، وكان يقول: هو من شيوخنا.","vol":"9","page":201},{"text":"٦٧٧١ - (س) ثوبان - ﵁ - قال: قال رسولُ الله - ﷺ-: «عصابتان من أمتي أحرزهما الله من النار: عصابة تَغْزُو الهندَ، وعصابة تكون مع عيسى ابن مريم» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٤٢ و٤٣ في الجهاد، باب غزوة الهند، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٧٢، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٧٨) قال: حدثنا أبو النضر، قال: حدثنا بقية، قال: حدثنا عبد الله بن سالم، وأبو بكر بن الوليد الزبيدي. والنسائي (٦/٤٢) قال: أخبرني محمد بن عبد الله بن عبد الرحيم، قال: حدثنا أسد بن موسى، قال: حدثنا بقية، قال: حدثني أبو بكر الزبيدي.\nكلاهما - عبد الله بن سالم، وأبو بكر - عن محمد بن الوليد الزبيدي، عن لقمان بن عامر الوصابي، عن عبد الأعلى بن عدي، فذكره.","vol":"9","page":202},{"text":"٦٧٧٢ - () جعفر [بن محمد] عن أبيه عن جده: أن رسولَ الله - ﷺ- قال: «أبْشِرُوا وأبْشِروا، إنما مثلُ أمتي مثلُ الغيثِ: لا يُدرَى آخرُه خير أم أوَّلُه؟ أو كحديقة أُطْعِمَ منها فَوْج عامًا، ثم أُطْعِمَ منها فوج عامًا، لعل آخرَها فوجًا أن يكون أعْرَضُها عَرْضًا، وأعْمَقُها عُمْقًا، وأحْسنها حُسنًا، كيف تهلك أمة أنا أوَّلُها، والمهديُّ وسَطُها، والمسيحُ آخرها، ولكن بين ذلك فَيْج أعْوَج، ليسوا مني، ولا أنا منهم» أخرجه ... (١) ⦗٢٠٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيج) الفيج والفوج: الجماعة من الناس، فأما الفيج: فإنه مخفف من الفيِّج، تقول: فاج يفوج فهو فَيِّج، كما تقول: هان يهون فهو هيِّن، ثم تخففه فتقول: هَيْن، هكذا قال الأزهري، وأما الفوج، فهو على أصله من الواو بغير تخفيف، وإنما احتاج إلى التقدير المذكور في الفيج لأجل الياء.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.\nقلت: ذكر السخاوي في المقاصد الحسنة طرف منه بلفظ: «مثل أمتي مثل المطر لا يدري أوله خير أم آخره» . وقال الترمذي من حديث حماد بن يحيى الأبح، وأبو يعلى في مسنده من حديث يوسف الصفار. كلاهما - عن ثابت البناني عن أنس به مرفوعا -، وذكره الدارقطني في سنده حديث مالك من رواية هشام ابن عبد الله عن مالك عن الزهري عن أنس به، وكذا أورده أبو الحسن بن القطان صاحب ابن ماجة في العلل له من حديث هشام وقال: انفرد به ولا نعلم له علة، وأخرجه الخطيب أيضا في الرواة عن مالك له كذلك، وقال: إنه غريب جدا من حديث مالك تفرد به هشام يعني عنه، ولم يتابع عليه، وله شاهد عن عمر بن ياسر أخرجه ابن حبان في «صحيحه» من حديث عبيد بن سليمان الأغر، عن أبيه عنه مرفوعا به، وفي لفظ عند الطبراني في الكبير من حديث عمار: مثل أمتي كالمطر يجعل الله في أوله خيرا وفي آخره خيرا. وفي الباب أيضا عن عمران بن حصين أخرجه البزار بسند حسن، قال إنه لا يروى عن النبي -ﷺ- بإسناد أحسن من هذا، وعن ابن عمر عند الطبراني، وعن عبد الله بن عمرو عند الطبراني أيضا وأشار إليه ابن عبد البر، وقال: إن الحديث حسن، وقول النووي في فتاويه: إنه ضعيف متعقب، ولابن عساكر في تاريخه من جهة ابن أبي مليكة عن عمرو بن عثمان رفعه مرسلا: أمتي أمة مباركة لا يدري أولها خير أو آخرها.","vol":"9","page":202},{"text":"٦٧٧٣ - () أبي بن كعب - ﵁ - قال: «بَشِّرهذه الأمة - وروي: بشر الأئمة - بالسَّناء والنَّصر والتمكين، ومَن عمل منهم عمل الآخرة للدنيا، لم يكن له في الآخرة نصيب» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد في \" المسند \" ٥ / ١٣٤، وابن حبان في \" صحيحه \"، والحاكم ٤ / ٣١١، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: في المطبوع أخرجه رزين.\nقلت: وهو عند أحمد.\n١- أخرجه (٥/١٣٤) قال: حدثنا عبد الرزاق. وفيه قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا معتمر بن سليمان، وعبد الله بن أحمد (٥/١٣٤) قال: حدثنا علي بن الحسين الواسطي، قال: حدثنا يحيى بن يمان. ثلاثتهم - عبد الرزاق، ومعتمر، ويحيى - عن سفيان، عن أبي سلمة المغيرة بن مسلم السراح. وأخرجه أحمد (٥/١٣٤) قال: حدثنا عبد الرحمن بن مهدي، وعبد الله بن أحمد (٥/١٣٤) قال: حدثني عبد الواحد بن غياث. كلاهما - قال: حدثنا عبد العزيز بن مسلم -. كلاهما المغيرة بن مسلم، وعبد العزيز - عن الربيع بن أنس.\n٢-وأخرجه عبد الله بن أحمد (٥/١٣٤) قال: حدثنا محمد بن عبد الرحيم البزاز، قال: حدثنا قبيصة، قال: حدثنا سفيان، عن أيوب. كلاهما - الربيع، وأيوب - عن أبي العالية، فذكره.","vol":"9","page":203},{"text":"<span data-type=\"title\" id=toc-1473>النوع العاشر</span>\n٦٧٧٤ - (خ م) المغيرة بن شعبة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يزال ناس من أمتي ظاهرين حتى يأتيَهم أمْرُ الله وهم ظاهرون» .\nقال أبو عبد الله: هم أهل العلم. أخرجه البخاري ومسلم.\nوفي رواية «لا تزال طائفة من أمتي ظاهرين ... وذكره» . ⦗٢٠٤⦘\nوفي أخرى «لن يزال قوم من أمتي ظاهرين على الناس ... وذكره» (١) .\n_________\n(١) رواه البخاري ١٣ / ٢٤٩ في الاعتصام، باب قول النبي ﷺ: \" لا تزال طائفة من أمتي ظاهرين على الحق يقاتلون \"، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، وفي التوحيد، باب قول الله تعالى: ﴿إنما قولنا لشيء إذا أردناه أن نقول له كن فيكون﴾، ومسلم رقم (١٩٢١) في الإمارة، باب قوله ﷺ: \" لا تزال طائفة من أمتي ظاهرين عل الحق لا يضرهم من خالفهم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٤٤) قال: حدثنا يعلى بن عبيد أبو يوسف. وفي (٤/٢٤٨) قال: حدثنا يزيد. وفي (٤/٢٥٢) قال: حدثنا يحيى. والدارمي (٢٤٣٧) قال: أخبرنا جعفر بن عون. والبخاري (٤/٢٥٢) قال: حدثنا عبد الله بن أبي الأسود، قال: حدثنا يحيى. وفي (٩/١٢٥) وفي خلق أفعال العباد (٢٩) قال: حدثنا عبيد الله بن موسى. وفي (٩/١٦٦) قال: حدثنا شهاب بن عباد، قال: حدثنا إبراهيم بن حميد. ومسلم (٦/٥٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثنا ابن نمير، قال: حدثنا وكيع، وعبدة (ح) وحدثنا ابن أبي عمر، قال: حدثنا مروان، يعني الفزاري. (ح) وحدثنيه محمد بن رافع، قال: حدثنا أبو أسامة.\nعشرتهم - يعلى، ويزيد، ويحيى القطان، وجعفر بن عون، وعبيد الله، وإبراهيم بن حميد، ووكيع، وعبدة بن سليمان، ومروان، وأبو أسامة - عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.","vol":"9","page":203},{"text":"٦٧٧٥ - (م) سعد بن أبي وقاص - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يزال أهل الغرب (١) ظاهرين على الحق حتى تقوم الساعة» أخرجه مسلم (٢) .\n_________\n(١) قال ابن المديني: المراد بهم: العرب، وقال آخرون: المراد به: الغرب من الأرض، وقال معاذ: هم بالشام، وجاء في حديث آخر: ببيت المقدس.\n(٢) رقم (١٩٢٥) في الإمارة، باب قوله ﷺ: \" لا تزال طائفة من أمتي ظاهرين على الحق \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/٥٤) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم، عن داود بن أبي هند، عن أبي عثمان، فذكره.","vol":"9","page":204},{"text":"٦٧٧٦ - (م ت د) ثوبان: قال: قال رسولُ الله - ﷺ-: «لا تزال طائفة من أمتي ظاهرين على الحق، لا يضرُّهم مَن خَذَلهم حتى يأتيَ أمْرُ الله وهم كذلك» أخرجه مسلم.\nوأخرجه أبو داود في جملة حديث، وهو مذكور في «المعجزات» من «كتاب النبوة» . وأخرجه الترمذي في جملة حديث، وهو مذكور في «كتاب الفِتَن» (١) .\n_________\n(١) رواه مسلم رقم (١٩٢٠) في الإمارة، باب قوله ﷺ: \" لا تزال طائفة من أمتي ظاهرين على الحق \"، وأبو داود رقم (٤٢٥٢) في الفتن، باب ذكر الفتن ودلائلها، والترمذي رقم (٢١٧٧) و(٢٢٣٠) في الفتن، باب ما جاء في سؤال النبي ﷺ ثلاثًا لأمته، وباب ما جاء في الأئمة المضلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٥/٢٧٨) قال: حدثنا سليمان بن حرب. وفي (٥/٢٧٩) قال:حدثنا يونس. ومسلم (٦/٥٢) قال: حدثنا سعيد بن منصور، وأبو الربيع العتكي،وقتيبة بن سعد، وأبو داود (٤٢٥٢) قال: حدثنا سليمان بن حرب، ومحمد بن عيسى،والترمذي (٢٢٢٩) قال:حدثنا قتية بن سعيد.\nستتهم (سليمان، ويونس،وسعيد،وأبو الربيع، وقتيبة ومحمد بن عيسى - عن حماد بن زيد، عن أيوب.\n٢- وأخرجه ابن ماجة (١٠و٣٩٥٢) قال:حدثنا هشام بن عمار، قال:حدثنا محمد شعيب، قال:حدثنا سيعد بن بشير، عن قتادة.\nكلاهما - أيوب وقتادة - عن أبي قلابة،عن أبي أسماء،فذكره.","vol":"9","page":204},{"text":"٦٧٧٧ - (خ م) معاوية [بن أبي سفيان - ﵁ -] قال - وهو يخطب - سمعتُ رسولَ الله - ﷺ- يقول: «لا تزال من أمتي أمَّة قائمة بأمر الله لا يضرهم مَن خَذَلهم ولا مَن خالَفَهم حتى يأتي أمر الله وهم على ذلك» .\nقال ابن يُخامِر: سمعت معاذًا يقول: هم أهل الشام - أو بالشام - فقال معاوية: هذا مالك بن يخامر يزعم أنه سمع معاذا يقول: وهم بالشام.\nوفي رواية قال: قال لي رسولُ الله - ﷺ-: «مَن يُرِدِ الله به خَيْرًا يُفَقِّهْهُ في الدِّين، ولا تزالُ عِصَابة من المسلمين يقاتلون على الحق: ظاهرين على من ناوَأهُمْ إلى يوم القيامة» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناوأهم) المناوأة: المعاداة.\n_________\n(١) رواه البخاري ١٣ / ٢٥٠ في الاعتصام، باب قول النبي ﷺ: \" لا تزال طائفة من أمتي ظاهرين على الحق يقاتلون \"، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ انشقاق القمر، وفي التوحيد، باب قول الله تعالى: ﴿إنما قولنا لشيء إذا أردناه أن نقول له كن فيكون﴾، ومسلم رقم (١٠٣٧) في الزكاة، باب النهي عن المسألة، وفي الإمارة، باب قوله ﷺ: \" لا تزال طائفة من أمتي ظاهرين على الحق \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٠١) قال: حدثنا أبو سلمة الخزاعي، قال: أخبرنا ليث،يعني ابن سعيد،عن يزديد بن الهاد، عن عبد الوهاب بن أبي بكر، والدارمي (٢٣٠) قال: أخبرنا عبد الله بن صالح،قال: حدثني الليث،عن يزيد بن عبد الله بن أسامة بن الهاد، عن عبد الوهاب، والبخاري (١/٢٧) قال:حدثنا سعيد بن عفير،قال: حدثنا ابن وهب،عن يونس. وفي (٤/١٠٣) قال:حدثنا حبان بن موسى، قال: أخبرنا عبد الله، عن يونس. وفي (٩/١٢٥) قال:حدثنا إسماعيل، قال: حدثنا ابن وهب، عن يونس، ومسلم (٣/٩٥) قال: حدثني حرملة بن يحيى،قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nكلاهما - عبد الوهاب، ويونس - عن ابن شهاب الزهري، عن حميد بن عبد الرحمن، فذكره.\nأخرجه أحمد (٤/٩٣) .ومسلم (٦/٥٣) قال:حدثني إسحاق بن منصور.\nكلاهما- أحمد، وإسحاق - عن كثير بن هشام، قال:حدثنا جعفر وهو ابن برقان، قال: حدثنا يزيد بن الأصم. فذكره.\nوعن معبد الجهني،قال: كان معاية قلما يحدث عن النبي -ﷺ- قال: فكان قلما يكاد أن يدع يومي الجمعة هؤلاء الكلمات، أن يحدث بهن عن رسول الله -ﷺ- يقول: «من يرد الله به خيرات يفقهه في الدين، وإن هذا المال حلو خضر، فمن يأخذه بحقه يبارك له فيه، وإياكم والتمادج فإنه الذبح» .\nأخرجه أحمد (٤/٩٢) قال:حدثنا عفان، قال: حدثنا شعبة. وفي (٤/٩٣) قال:حدثنا محمد بن جعفر، قال:حدثنا شعبة. (ح) وحجاج، قال: أخبرنا شعبة. وفي (٤/٩٨) قال:حدثنا يزيد، قال: أخبرنا إبراهيم بن سعد. وفي (٤/٩٩) قال:حدثنا يعقوب، عن إبراهيم بن سعد، وابن ماجة (٣٧٤٣) قال:حدثنا أبو بكر بن أبي شيبة،قال: حدثنا غندر،عن شعبة.\nكلاهما - شعبة،وإبراهيم بن سعد - عن سعد بن إبراهيم بن عبد الرحمن بن عوف،عن معبد الجهني، فذكره.\n(*) رواية ابن ماجة مختصرة على: «إباكم والتمادح فإنه الذبح» .\nوعن عبد الله بن عامر اليحصبي،قال:سمعت معاويةيقول: إياكم وأحاديث، إلا حديثا كان في عهد عمر، فإن عمر كان يخيف الناس في الله ﷿، سمعت رسول الله -ﷺ- وهو يقول: «من يرد الله هـ خيرا يفقهه في الدين» وسمعت رسول الله -ﷺ- يقول: «إنما أنا خازن فمن أعطيته عن طيب نفس، فيبارك له فيه، ومن أعطيته عن مسألة وشره، كان كالذي يأكل ولا يشبع» .\nأخرجه أحمد (٤/٩٧ و١٠٠) قال: حدثنا يحيى بن إسحاق، قال: حدثنا ابن لهيعة، عن جعفر بن ربيعة، وفي (٤/٩٩) قال:حدثنا عبد الرحمن بن مهدي، عن معاوية بن صلاح، ومسلم (٣/٩٤) قال: حدثنا أبو بكر بن أبي شيبة، قال:حدثنا زيد بن الحباب،قال: أخبرني معاوية بن صالح.\nكلاهما - جعفر بن معاوية، عن ربيعة بن يزيد الدمشقي، عن عبد الله بن عامر، فذكره.\n(*) وزاد عبد الرحمن بن مهدي في روايته: «... لا تزال أمة من أمتي ظاهرين على الحق لايضرهم من خالفهم حتى يأتي أمر الله وهم ظاهرون على الناس» .\n(*) وأخرجه أحمد (٤/٩٧) قال:حدثنا يحيى بن إسحاق. قال: أخبرنا ابن لهيعة، عن جعفر بن ربيعة، عن ربيعة بن يزيد، عن عامر بن عبد الله اليحصبي - قال عبد الله بن أحمد بن حنبل: قال أبي:كذا قال: يحيى بن إسحاق، وإنما هو عبد الله بن عامر اليحصبي- قال: سمعت معاوية بن أبي سفيان يقول: سمعت النبي -ﷺ- يقول: «لاتزال طائفة من أمتي على الحق، لايبالون من خالفهم، أو خذلهم حتى يأتي أمر الله ﷿» .","vol":"9","page":205},{"text":"٦٧٧٨ - (ت) معاوية بن قرة: عن أبيه - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا فَسَدَ أهْلُ الشام فلا خير لكم، ولا تزال طائفة من أمتي منصورين، لا يضرهم مَنْ خَذَلَهُم حتى تقوم الساعة» . ⦗٢٠٦⦘\nقال [ابن] المديني: هم أصحاب الحديث. أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٩٣) في الفتن، باب ما جاء في الشام، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وقال الترمذي: وفي الباب عن عبد الله بن حوالة، وابن عمر، وزيد بن ثابت وعبد الله بن عمرو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٤٣٦و٥/٣٥) قال: حدثنا يزيد. وفي (٣/٤٣٦ و٥/٣٤) قال: حدثنا يحيى بن سعيد. وفي (٥/٣٤) قال: حدثنا محمد بن جعفر وابن ماجة (٦) قال: حدثا محمد ابن بشار، قال: حدثنا محمد بن جعفر. والترمذي (٢١٩٢) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود.\nأربعتهم - يزيد بن هارون، ويحيى القطان، وابن جعفر، وأبو داود الطيالسي - عن شعبة، عن معاوية بن قرة، فذكره.\nوقال الترمذي: هذا حديث صحيح.","vol":"9","page":205},{"text":"٦٧٧٩ - (د) عمران بن حصين - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تزال طائفة من أمتي يقاتلون على الحق ظاهرين على من ناوأهم حتى يقاتل آخرُهم المسيحَ الدَّجال» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٨٤) في الجهاد، باب في دوام الجهاد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٤٢٩) قال:حدثنا بهز. وفي (٤/٤٣٧) قال:حدثنا أبو كامل وعفان، وأبو داود (٢٤٨٤) قال:حدثنا موسى بن إسماعيل.\nأربعتهم - بهز،وأبوكامل،وعفان،وموسى - عن حماد بن سلمة، عن قتادة، عن مطرف، فذكره..","vol":"9","page":206},{"text":"<span data-type=\"title\" id=toc-1474>النوع الحادي عشر</span>\n٦٧٨٠ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «من أشدّ أمَّتي لي حُبًّا ناس يكونون بَعدِي يَوَدُّ أحدُهم لو رآني بأهله وماله» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٨٣٢) في صفة الجنة، باب فيمن يود رؤية النبي ﷺ بأهله وماله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في صفة الجنة والنار عن قتيبة،وعن يعقوب عن إسماعيل بن أبي أويس، عن سليمان بن بلال فذكره تحفة الأشراف (٩/٤٢٣) .","vol":"9","page":206},{"text":"٦٧٨١ - () أبو عبيدة بن الجراح - ﵁ - قال: «تَغَدَّيْنَا مع النبيِّ - ﷺ-، فقلت: يا رسول الله، أحد خير مِنَّا؟ آمَنَّا بك، وجَاهَدْنا معك؟ قال: نعم، قَوْم يؤمِنون بي ولم يَرَوْني» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه الدارمي ٢ / ٣٠٨ في الرقاق، باب في فضل آخر هذه الأمة، وفي سنده خالد بن دريك لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين: قلت: أخرجه الدارمي (ح٢٧٤٤) قال: أخبرنا أبو المغيرة، قال: حدثنا الأوزاعي، قال: حدثنا أسيد بن عبد الرحمن، عن خالد بن دريك، وعن ابن محيريز، قال: قلت لأبي جمعة،رجلا من الصحابة،حدثنا حديثا سمعته من رسول الله -ﷺ- قال: نعم أحدثك حديثا جيدا، فذكره.\nقلت: فيه خالد بن دريك قال عنه الحافظ في التهذيب (٣/٨٧): ذكره ابن حبان في الثقات: هكذا ثم ذكر خالد بن دريك الشامي في أتباع التابعين، فالظاهر أنهما اثنان عنده، قلت: الراجح أنه واحد.","vol":"9","page":206},{"text":"٦٧٨٢ - (خ م ط س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- أتى المقبرةَ، فقال: السلام عليكم دار قوم مؤمنين، وإنا إن شاء الله بكم لاحِقُون، وَدِدْتُ أنَّا قد رأينا إخواننا، قالوا: أوَلسْنا إخْوَانَكَ يا رسول الله؟ قال: أنتم أصحابي، وإخوانُنا الذين لم يأتوا بَعْدُ، قالوا: كيف تَعْرِفُ مَنْ لَمْ يأتِ بَعْدُ من أمتك يا رسول الله؟ قال: أرأيت لو أن رَجُلًا له خَيْل غُرّ مُحَجَّلَة بين ظَهْرَي خَيْل دُهْم بُهْم، ألا يعرِف خيلَه؟ قالوا: بلى يا رسول الله، قال: فإنهم يأتون غُرًّا مُحَجَّلِين من الوضوء، وأنا فرطهم على الحوض، فَليُذادَنَّ رجال عن حوضي، كما يُذَاد البعير الضالُّ، أناديهم: ألا هَلُمَّ، فيقال: إنهم قد بَدَّلوا بعدَك؟ فأقول: سُحْقًا، سحقًا. هذه رواية مسلم.\nوقد أخرج هو والبخاري روايات تتضمَّن ذِكْر الوضوء وإسباغه، وذِكر الحوض، وذُكِرَ بعضها في «كتاب الوضوء» من «كتاب الطهارة» وبعضها يَرِدُ في ذِكْر الحوض من «كتاب القيامة» من حرف القاف.\nوفي رواية «الموطأ» بعد قوله: «الذين لم يأتوا بَعْدُ»: «وأنا فرطهم على الحوض» وفيه «أُناديهم: ألا هَلُمَّ، ألا هَلُمَّ [ألا هَلُمَّ]» وفيه «سُحْقًا» مرة ثالثة، وأخرجه النسائي إلى قوله: «عَلى الحَوْضِ» (١) .\n⦗٢٠٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بهم) البُهم: جمع بهيم، وهو اللون الواحد الذي لا يشاركه فيه لون آخر، أسود كان أوغيره.\n(ليُذادنَّ) ذُدت فلانًا عن كذا: إذا دفعتَه عنه، أذوده ذودًا.\n(سُحْقًا): تقول، أي: بعدًا له. والسحق: البعد.\n_________\n(١) رواه البخاري ١ / ٢٠٧ في الوضوء، باب فضل الوضوء والغر المحجلون، ومسلم رقم (٢٤٩) في الطهارة، باب استحباب إطالة الغرة والتحجيل في الوضوء، والموطأ ١ / ٢٨ - ٣٠ في الطهارة، باب جامع الوضوء، والنسائي ١ / ٩٣ - ٩٥ في الطهارة، باب حلية الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٤٤) وأحمد (٢/٣٠٠) قال: حدثنامحمد بن جعفر قال: حدثنا شعبة. وفي (٢/٣٧٥) قال: حدثنا إسحاق بن عيسى قال: أنبأنا مالك. وفي (٢/ ٤٠٨) قال: حدثنا عفان، قال: حدثنا عبد الرحمن بن إبراهيم. ومسلم (١/١٥٠و١٥١،) قال: حدثنا يحيى بن أيوب وسريج بن يونس وقتيبة بن سعيد وعلي بن حجر، جميعا عن إسماعيل بن جعفر. (ح) وحدثنا قتيبة بن سعيد قال: حدثنا عبد العزيز، يعني الدراوردي. (ح) رحدثني إسحاق بن موسى الأنصاري. قال: حدثنا معن. قال: حدثنا مالك، وأبو داود (٣٢٣٧) قال: حدثنا القعنبي، عن مالك، وابن ماجة (٤٣٠٦) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (١/٩٣) وفي الكبرى (١٤٢) قال: أخبرنا قتيبة، عن مالك. وابن خزيمة (٦) قال: حدثنا علي بن حجر السعدي، قال: حدثنا إسماعيل، يعني ابن جعفر ح وحدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب، أن مالك بن أنس حدثه. (ح) وحدثنا بندار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة (ح) وحدثنا أبو موسى. قال: حدثني محمد بن جعفر. قال: حدثنا شعبة (ح) وحدثنا يعقوب بن إبراهيم الدورقي. قال: أخبرنا ابن علية، وعن روح بن القاسم.\nستتهم - مالك، وشعبة، وعبد الرحمن بن إبراهيم، وإسماعيل بن جعفر، وعبد العزيز الدراوردي، وروح ابن القاسم - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"9","page":207},{"text":"٦٧٨٣ - (ت) عبد الله بن بُسر - ﵁ -: أن النبيَّ - ﷺ- قال: «أُمَّتي يوم القيامة غُرٌّ من السجود مُحَجَّلُون من الوضوء» أخرجه الترمذي (١) .\n_________\n(١) رقم (٦٠٧) في الصلاة، باب ما ذكر من سيما هذه الأمة يوم القيامة من آثار السجود والطهور، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/١٨٩) قال: حدثنا أبو المغيرة. والترمذي (٦٠٧) قال:حدثنا أبو الوليد أحمد بن بكار الدمشقي،قال: حدثنا الوليد بن مسلم.\nكلاهما - أبو المغيرة، والوليد - عن صفوان بن عمرو، عن يزيد بن خمير الرحبي، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه، من حديث عبد الله بن بسر.","vol":"9","page":208},{"text":"٦٧٨٤ - (خ) أبو هريرة - ﵁ - قال: «﴿كنتم خير أمة أخرجت للناس﴾ [آل عمران: ١١٠] قال: خيرُ الناس للناس يأتون بهم في السلاسل في أعناقهم حتى يدخلوا في الإسلام» . أخرجه البخاري (١) .\n_________\n(١) ٨ / ١٦٩ في تفسير سورة آل عمران، باب قوله تعالى: ﴿كنتم خير أمة أخرجت للناس﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح ٤٥٥٧) قال:حدثنا محمد بن بوسف، عن سفيان، عن ميسرة، عن أبي حازم،فذكره.","vol":"9","page":208},{"text":"٦٧٨٥ - (م) أبو موسى الأشعري - ﵁ - أن رسولَ الله - ﷺ- قال «إن الله ﷿ إذا أراد رحمةَ أمة من عباده قَبَضَ نَبِيَّها قبلها فجعله فَرَطًا وسَلفًا بين يديها، وإذا أراد هلاك أمة عذّبها، ونبيُّها حيّ، فأهلكها وهو ينظر، فأقرَّ عينه، بهلكتها حين كذبوه [وعَصَوْا أمرَه]» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٢٨٨) في الفضائل، باب إذا أراد الله تعالى رحمة أمة قبض نبيها قبلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم. (٧/٦٥) قال:حدثت عن أبي أسامة، وممن روى ذلك عنه إبراهيم بن سعيد الجوهري. قال:حدثنا أبو أسامة، قال: حدثني برد بن عبد الله، عن أبي بردة، فذكره.","vol":"9","page":208},{"text":"الباب السادس من كتاب الفضائل والمناقب: في فضل جماعات متفرقة يأتي تفصيلهم، وفيه سبعة فصول\n<span data-type=\"title\" id=toc-1476>الفصل الأول: في فضل قريش</span>\n٦٧٨٦ - (م) جابر بن عبد الله - ﵄ - أنَّ النبي - ﷺ- قال: «الناسُ تبع لقريش في الخير والشرّ» أخرجه مسلم (١) .\n_________\n(١) رقم (١٨١٩) في الإمارة، باب الناس تبع لقريش والخلافة في قريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٨٣) .ومسلم (٦/٢) قال: حدثني يحيى بن حبيب الحارثي.\nكلاهما- أحمد،والحارثي - قالا: حدثنا روح،قال: حدثنا ابن جريج،قال: حدثني أبو الزبير، فذكره..\nوبنحوه: أخرجه أحمد (٣/٣٣١) قال:حدثنا أبو أحمد. وفي (٣/٣٧٩) قال: حدثنا الفضيل بن دكين، وأبو أحمد.\nكلاهما- وأبو أحمد، والفضل- قالا:حدثنا سفيان، عن الأعمش، عن أبي سفيان، فذكره.","vol":"9","page":209},{"text":"٦٧٨٧ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «الناس تبع لقريش في هذا الشأن، مسلمُهم لمسلمهم، وكافرهم لكافرهم» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ٣٨٥ في الأنبياء، باب المناقب، ومسلم رقم (١٨١٨) في الإمارة، باب الناس تبع لقريش والخلافة في قريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٤٤ و١٠٤٥) وأحمد (٢/٢٤٢) قالا:حدثنا سفيان. وفي (٢/٢٥٧) قال أحمد: حدثنا يزيد، قال: أخبرنا محمد. وفي (٢/٤١٨) قال:حدثنا قتيبة. قال: حدثنا المغيرة بن عبد الرحمن القرشي. والبخاري (٤/٢١٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا المغيرة ومسلم (٦/٢) قال: حدثنا عبد الله بن مسلمة بن قعنب وقتيبة بن سعيد. قالا: حدثنا المغيرة، يعنيان الحزامي. (ح) زهير بن حرب وعمرو الناقد، قالا: حدثنا سفيان بن عيينة. وفي (٧/١٨١) قال: حدثنا قتيبة بن سعيد. قال:حدثنا المغيرة بن عبد الرحمن الحزامي.\nثلاثتهم - سفيان بن عيينة، ومحمد بن إسحاق، والمغيرة بن عبد الرحمن القرشي الحزامي - عن أبي الزناد، عن الأعرج،فذكره.\nوأخرجه أحمد (٢/٣١٩) . ومسلم (٦/٢) قال حدثنا محمد بن رافع.\nكلاهما - أحمد بن حنبل، وابن رافع - عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"9","page":209},{"text":"٦٧٨٨ - (ت) سعد بن أبي وقاص - ﵁ - أن رسولَ الله - ﷺ ⦗٢١٠⦘ قال: «من أراد هَوَان قريش أهانه الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٠٢) في المناقب، باب مناقب الأنصار وقريش، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٨٣) (١٥٨٧) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم بن سعد، قال: حدثني صالح بن كيسان، عن ابن شهاب، عن محمد بن أبي سفيان بن العلاء بن جارية، عن محمد بن سعد، فذكره.\n(*) وأخرجه الترمذي (٣٩٠٥) قال: حدثنا أحمد بن الحسن، قال: حدثنا سليمان بن داود الهاشمي، قال حدثنا إبراهيم بن سعد، قال: حدثني صالح بن كيسان، عن الزهري، عن محمد بن أبي سفيان، عن يوسف بن الحكم، عن محمد بن سعد، فذكره.\nقال الترمذي: حدثنا عبد بن حميد، قال: أخبرنا يعقوب بن إبراهيم بن سعد، قال: حدثني أبي، عن صالح عن كيسان، عن ابن شهاب، بهذا الإسناد، نحوه.\n(*) وأخرجه أحمد (١/١٧١) (١٤٧٣) قال: حدثنا يعقوب، وسعد. وفي (١/١٨٣) (١٥٨٦) قال: حدثنا أبوكامل.\nثلاثتهم - يعقوب، وسعد، وأبوكامل - عن إبراهيم بن سعد، عن صالح عن ابن شهاب، قال: حدثني محمد بن أبي سفيان بن العلاء بن جارية، أن يوسف بن الحكم أبا الحجاج، أخبره أن سعد بن أبي وقاص، فذكره. ولم يذكر محمد بن سعد.\nوقال الترمذي: هذا حديث غريب من هذا الوجه.","vol":"9","page":209},{"text":"٦٧٨٩ - (ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «اللهم أذَقْت أوَّلَ قريش نكالًا، فأذِقْ آخرَها نوالًا» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نكالًا): النَّكال: العذاب والمشقة\n(نوالًا): النَّوْل والنوال: العطاء.\n_________\n(١) رقم (٣٩٠٤) في المناقب، باب مناقب الأنصار وقريش، وقال الترمذي: هذا حديث حسن صحيح غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن أخرجه أحمد (١/٢٤٢) (٢١٧٠) قال:حدثنا يحيى بن سيعد الأموي، والترمذي (٣٩٠٨) قال: حدثنا أبو كريب، قال: حدثنا أبو يحيى الحماني (ح) وحدثنا عبد الوهاب الوراق.،قال: حدثنا يحيى بن سعيد الأموي.\nكلاهما- يحيى بن سعيد، وأبو يحيى - عن الأعمش. عن طارق بن عبد الرحمن، عن سعيد بن جبير، فذكره.\nوقال الترمذي: هذا جديث حسن صحيح غريب.","vol":"9","page":210},{"text":"٦٧٩٠ - (خ م) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «نساءُ قريش خيرُ نساء رَكِبْنَ الإبل، أحْناهُ على طفل في صِغره، وأرعاه على زوج في ذات يده، ويقول أبو هريرة على إثر ذلك: ولم تركب مريم بنتُ عمران بعيرًا قطُّ، ولو علمتُ أنها ركبتْ بعيرًا ما فَضَّلْتُ عليها أحدًا» .\nوفي رواية: أن النبيَّ - ﷺ- خَطَبَ أمّ هانئ بنت أبي طالب، فقالت: يا رسولَ الله إني قد كَبِرْتُ ولِيَ عِيَال، فقال رسولُ الله - ﷺ-: «خيرُ نِسَاء ⦗٢١١⦘ رَكِبْنَ الإبل ...» وذكر الحديث.\nوفي رواية: «خير نساء ركبن الإبل صالحُ نساء قريش ... وذكر الحديث» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحناه على طفل) أحناه، أي: أعطفه، وأشفقه، يقال: حَنا عليه يحنو، وحنَى يَحني: إذا أشفق وعطف عليه\n(وأرعاه على زوج) من المراعة والحفظ والاحتياط والرفق به وتخفيف الكُلَف والأثقال عنه.\n(في ذات يده) أي: فيما يملك من مالٍ وأثاثٍ وغيره.\n_________\n(١) رواه البخاري ٩ / ١٠٧ في النكاح، باب إلى من ينكح وأي النساء خير، وفي النفقات، باب حفظ المرأة زوجها في ذات يده والنفقة، ومسلم رقم (٢٥٢٧) في فضائل الصحابة، باب من فضائل نساء قريش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١٠٤٧) . والبخاري (٧/٨٥) قال: حدثنا علي بن عبد الله، ومسلم (٧/١٨١) و(١٨٢) قال: حدثنا ابن أبي عمر. (ح) وحدثنا عمرو الناقد.\nأربعتهم - الحميدي، وعلي بن عبد الله، وابن أبي عمر، وعمرو الناقد - قالوا: حدثنا سفيان. قال: حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة. ح وحدثنا بن طاووس، عن أبيه عن أبي هريرة، فذكراه\n(*) أخرجه أحمد (٢/٢٦٩) . ومسلم (٧/١٨٢) قال: حدثني محمد بن رافع وعبد بن حميد.\nثلاثتهم - أحمد بن حنبل، ومحمد بن رافع، وعبد بن حميد - عن عبد الرزاق. قال: أخبرنا معمر، عن ابن طاووس، عن أبيه، عن أبي هريرة فذكره.\n(*) وأخرجه أحمد (٢/٣٩٣) قال: حدثنا أبو أحمد الزبيري. قال: حدثنا سفيان. وفي (٢/٤٤٩) قال: حدثنا يزيد. قال: أخبرنا محمد. والبخاري (٧/٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nثلاثتهم - سفيان، ومحمد بن إسحاق، وشعيب - عن أبي الزناد، عن الأعرج، عن أبي هريرة، فذكره.\nوالرواية الثانية:\nأخرجها أحمد (٢/٢٦٩ و٢٧٥) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. ومسلم (٧/١٨٢) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال أخبرني يونس. (ح) وحدثني محمد بن رافع وعبد ابن حميد. قال: عبد: أخبرنا وقال ابن رافع: حدثنا عبد الرزاق. قال: أخبرنا معمر. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٣٢٦٠) عن كثير بن عبيد، عن محمد بن حرب، عن الزبيدي.\nثلاثتهم - معمر، ويونس، ومحمد بن الوليد الزبيدي - عن ابن شهاب الزهري، عن سعيد بن المسيب، فذكره.\nعن علي بن رباح، قال: سمعت أبا هريرة (يقول: قال رسول الله -ﷺ-: «خير نساء ركبن الإبل نساء قريش، أحناه على والد في صغره، وأرفقه بزوج على قلة ذات يده، ثم قال: أبو هريرة) وقد علم رسول الله -ﷺ- أن ابنة الخطاب لم تركب الإبل» .\nأخرجه أحمد (٢/٥٣٦) قال: حدثنا زيد بن الحباب. قال: حدثنا موسى بن علي. قال: سمعت أبي يقول: فذكره.\nوبلفظ: «خير نساء ركبن الإبل صالح نساء قريش. أحناه على ولدِ في صغره، وأرعاه على زوج في ذات يده»\nأخرجه أحمد (٢/٣١٩) . ومسلم (٧/١٨٢) قال: حدثني محمد بن رافع وعبد بن حميد.\nثلاثتهم - أحمد بن حنبل، ومحمد بن رافع، وعبد بن حميد - عن عبد الرزاق بن همام، قال: أخبرنا معمر. عن همام بن منبه، فذكره.\nوأخرجه مسلم (٧/١٨٢) قال: حدثني أحمد بن عثمان بن حكيم الأودي قال: حدثنا خالد، يعني ابن مخلد. قال: حدثني سليمان، وهو ابن بلال قال: حدثني سهيل، عن أبيه فذكره.","vol":"9","page":210},{"text":"٦٧٩١ - (م) عبد الله بن مطيع: عن أبيه، قال: سمعتُ رسولَ الله - ﷺ- يقول يوم فتح مكة: «لا يُقْتَلُ قَرَشِيٌّ صبرًا بعد هذا اليوم إلى يوم القيامة» وفي رواية نحوه وزاد، قال: «ولم يكن أسلم أحد من عُصاة قريش غير مطيع، وكان اسمه العاصي، فسماه رسولُ الله - ﷺ- مطيعًا» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يقتل قُرشيٌّ صبرًا): أصل الصبر: الحبس، وقالوا:: قُتِل فلان ⦗٢١٢⦘ صبرًا أي: قتل وهو مأسور. ولم يقتل في معركة ولا خلسة، قال الحميدي وقد تأول بعضهم هذا الحديث، فقال معناه: لا يقتل قرشي بعد هذا اليوم صبرًا إلى يوم القيامة، وهو مرتد عن الإسلام ثابت على الكفر، إذ قد وُجِدَ من قريش من قتل صبرًا فيما سبق ومضى من الزمان بعد النبي - ﷺ-. ولم يوجد منهم من قتل صبرًا وهو ثابت على الكفر، هذا على أن الرواية، «لا يقتلُ» مرفوعًا، وأن الكلام نفي، فلو كان مجزومًا على النهي لصح، وكان أوجه، فكأنه - ﷺ- نهى أن يقتل قرشي صبرًا إلى يوم القيامة.\n_________\n(١) رقم (١٧٨٢) في الجهاد، باب لا يقتل قرشي صبرًا بعد الفتح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤١٢و٤/٢١٣) قال: حدثنا وكيع، قال: حدثنا زكريا. وفي (٣/٤١٢ و٤/٢١٣) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني شعبة بن الحجاج بن عبد الله بن أبي السفر. وفي (٣/٤١٢و٤/٢١٣) قال: حدثنا يحيى بن سعيد، عن زكريا. والدارمي (٢٣٩١) قال: أخبرنا جعفر بن عون، عن زكريا. والبخاري عن الأدب المفرد (٨٢٦) قال: حدثنا مسدد، قال حدثنا يحيى بن سعيد، عن زكريا. ومسلم (٥/١٧٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، ووكيع، عن زكريا، (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قال: \" حدثنا زكريا.\nكلاهما - زكريا، وعبد الله بن أبي السفر - عن عامر الشعبي، قال: أخبرني عبد الله بن مطيع، فذكره.\n(*) أخرجه أحمد (٣/٤١٢، ٤/٢١٣) قال: حدثنا معاوية بن هاشم أبو الحسن، قال: حدثنا شيبان، عن فراس. الدارمي (٢٣٩٢) قال: حدثنا يعلى، قال حدثنا زكريا.\nكلاهما - فراس، وزكريا - عن عامر الشعبي قال: قال مطيع بن الأسود، فذكره. ليس فيه - عبد الله بن مطيع.","vol":"9","page":211},{"text":"<span data-type=\"title\" id=toc-1477>الفصل الثاني: في فضائل قبائل مخصوصة من العرب أسلم، وغِفار، ومُزينة، وجُهينة، وأشجع</span>\n٦٧٩٢ - (خ م ت) أبو بكرة - ﵁ - قال: «قال رسولُ الله - ﷺ-: «أرَأيتم إن كان جُهينة، ومزينةُ، وأسلمُ، وغِفارُ، خيرًا من بني تميم، وبني أسد، ومن بني عبد الله ابن غَطَفان، ومن بني عامر بن صعصعة؟ فقال رجل: خَابُوا وخَسِروا، فقال: هم خَير من بني تميم، وبني أسد، ومن بني عبد الله بن غطفان، ومن بني عامر بن صعصعة» . ⦗٢١٣⦘\nوفي رواية: أن الأقرع بن حابس، قال للنبي - ﷺ-: «إنما بايعك سُرَّاقُ الحجِيجِ مِنْ أسلَم، وغِفار، ومُزَيْنَةَ - وأحسبه: وجُهَيْنةَ - شك ابن أبي يعقوب - قال النبيُّ - ﷺ-: أرأيت إن كان أسلمُ، وغِفارُ، ومزينةُ - وأحسبه: وجهينةُ - خيرًا من بني تميم، وبني عامر، وبني أسد، وغطفان، أخَابُوا وخَسِروا؟ قال: نعم، قال: فوالذي نفسي بيده إنهم لأخْيَرُ منهم» وفي رواية: قال شعبة: حدثني سيدُ بني تميم محمد بن عبد الله بن أبي يعقوب الضَّبيُّ ... وذكره» .\nأخرجه البخاري ومسلم.\nولمسلم مختصرًا: أن النبيَّ - ﷺ- قال: «أسلم، وغفار، ومزينة، وجهينة، خير من بني تميم، ومن [بني] عامر والحليفين: من بني أسد وغطفان» من غير شك في جهينة.\nوفي رواية الترمذي: قال: قال رسولُ الله - ﷺ-: «أسلمُ، وغفارُ، ومزينةُ: خير من بني تميم، وأسد، وغطفان، وبني عامر بن صعصعة - يمدُّ بها صوته - فقال القوم: قد خابو وخسروا؟ قال: فهم خير منهم» (١) .\n_________\n(١) رواه البخاري ٦ / ٣٩٧ في الأنبياء، باب ذكر أسلم وغفار ومزينة وجهينة وأشجع، وفي الأيمان والنذور، باب كيف كانت يمين النبي ﷺ، ومسلم رقم (٢٥٢٢) في فضائل الصحابة، باب من فضائل غفار وأسلم وجهينة وأشجع ومزينة وتميم ودوس وطيء، والترمذي رقم (٣٩٤٧) في المناقب، باب مناقب غفار وأسلم وجهينة ومزينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٦) قال: حدثنا عبد الرحمن. وفي (٥/٣٩) قال: حدثنا وكيع. والبخاري (٤/٢٢٠) قال: حدثنا قبيصة. (ح) وحدثنا محمد بن بشار، قال: حدثنا ابن مهدي. ومسلم (٧/١٨٠) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا وكيع. والترمذي (٣٩٥٢) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد.\nأربعتهم - عبد الرحمن بن مهدي، ووكيع، وقبيصة، وأبو أحمد - عن سفيان، عن عبد الملك بن عمير.\n٢- وأخرجه أحمد (٥/٤١) قال: حدثنا محمد بن جعفر، والبخاري (٤/٢٢١) قال: حدثني محمد بن بشار.، قال: حدثنا غندر وفي (٨/١٦١) قال: حدثني عبد الله بن محمد بن قال: حدثنا وهب. ومسلم (٧/١٧٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر (ح) وحدثنا محمد بن المثنى. وابن بشار، قالا: حدثنا محمد بن جعفر. وفي (٧/١٨٠) قال: حدثني هارون بن عبد الله، قال: حدثنا عبد الصمد.\nثلاثتهم - محمد بن جعفر غندر، ووهب بن جرير، وعبد الصمد بن عبد الوارث - قالوا: حدثنا شعبة، عن محمد بن أبي يعقوب الضبي.\n٣- وأخرجه أحمد (٥/٤٨) قال: حدثنا محمد بن جعفر ومسلم (٧/١٨٠) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا أبي (ح) حدثنا محمد بن المثنى.، وهارون بن عبد الله، قالا: حدثنا عبد الصمد ح وحدثنيه عمرو الناقد، قال: حدثنا شبابة بن سوار.\nأربعتهم - محمد بن جعفر، وعلي الجهضمي، وعبد الصمد. وشبابة - قالوا: حدثنا شعبة، عن أبي بشر.\n٤- وأخرجه أحمد (٥/٥٠) قال أبو عبد الرحمن عبد الله بن أحمد: وجدت هذه الأحاديث في كتاب أبي بخط يده حدثنا هوذة بن خليفة. وفي (٥/٥١) قال أبو عبد الرحمن: وجدت هذا الحديث في كتاب أبي بخط يده حدثناه عبيد الله بن محمد. والدارمي (٢٥٢٦) قال: حدثنا حجاج بن منهال.\nثلاتتهم -هوذة، وعبيد الله، وحجاج - عن حماد بن سلمة، عن علي بن زيد.\nأربعتهم - عبد الملك، ومحمد بن أبي يعقوب، وأبو بشر، وعلي بن زيد - عن عبد الرحمن بن أبي بكرة، فذكره.","vol":"9","page":212},{"text":"٦٧٩٣ - (خ م) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «أسلَمُ: سالمها الله، وغِفارُ: غَفَرَ الله لها» . أخرجه البخاري ومسلم.\nولمسلم مثله، وزاد: «أما إني لم أقلها، ولكن الله ﷿ قالها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سالمها الله) يحتمل أن يكون دعاءً لها، أو إخبارًا، وهو من المسالمة وترك الحرب، إما أن يسالمها الله، أو أن الله قد سالمها ولم يأمر بحربها، وكذلك «غفار غفر الله لها» يحتمل الوجهين.\n_________\n(١) رواه البخاري ٦ / ٣٩٦ في الأنبياء، باب ذكر أسلم وغفار ومزينة وجهينة وأشجع، ومسلم رقم (٢٥١٥) و(٢٥١٦) في فضائل الصحابة، باب دعاء النبي ﷺ لغفار وأسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٢٠) قال: حدثنا محمد. ومسلم (٧/١٧٧) قال: حدثنا محمد ابن المثنى وابن بشار وسويد بن سعيد وابن أبي عمر.\nخمستهم - محمد- غير منسوب -،ومحمد بن المثنى، وابن بشار، وسويد، وابن أبي عمر - عن عبد الرحمن الثقفي،عن أيوب، عن محمد بن سيرين،فذكره\nورواية مسلم أخرجها مسلم (٧/١٧٧) قال:حدثني حسين بن حريث. قال:حدثنا الفضل بن موسى، عن خثيم بن عراك، عن أبيه فذكره.\nوبلفظ «غفار الله لها. وأسلم سالمها الله» .\nأخرجه أحمد (٢/٤١٧) قال:حدثنا قتيبة. قال: حدثنا المغيرة بن عبد الرحمن القرشي،والبخاري (٢/٣٣) قال: حدثنا قتيبة. قال: حدثنا مغيرة بن عبد الرحمن. ومسلم (٧/١٧٧) قال: حدثني محمد ابن رافع، قال حدثنا شبابة قال: حدثني ورقاء\nكلاهما - المغيرة، روقاء بن عمر- عن أبي الزناد، عن الأعرج،فذكره.\nوبلفظ «أسلم سالمها الله،وغفار غفر الله لها.» .\nأخرجها أحمد (٢/٤٦٩) قال:حدثنا عبد الرحمن. (ح) وأبو داود ومسلم (٧/١٧٧) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي (ح) وحدثنا محمد بن المثنى، قال حدثنا عبد الرحمن بن مهدي.\nثلاثتهم - عبد الرحمن بن مهدي، وأبو داود، ومعاذ - عن شعبة عن محمد بن ابن زياد - فذكره.","vol":"9","page":214},{"text":"٦٧٩٤ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «قريش، والأنصارُ، وجهينةُ، ومزينةُ، وأسلمُ، وأشجعُ، وغِفارُ: مَوَاليَّ، ليس لهم مولى دون الله ورسوله» .\nكذا رواه سفيان الثوري عن سعد بن إبراهيم، وكذا رواه البخاري ومسلم من حديث سفيان، عن سعد بن إبراهيم، وقال البخاري في موضع آخر من كتابه: حدثنا أبو نعيم، قال: حدثنا سفيان عن سعد بن إبراهيم، ثم قال: وقال يعقوب ابن إبراهيم، حدثنا أبي عن أبيه، قال: حدثني عبد الرحمن ⦗٢١٥⦘ بن هُرْمز الأعرج، عن أبي هريرة قال: قال رسولُ الله - ﷺ-: «قريش، والأنصار، وجهينةُ، ومزينةُ، وأسلمُ، وأشجعُ، وغِفارُ، مَوَاليَّ، ليس لهم مولى دون الله ورسوله» .\nقال الحميدي: وقد حكى أبو مسعود الدمشقي وغيره: أن البخاري حمل حديث يعقوب بن إبراهيم على حديث أبي نعيم عن سفيان، ويعقوب في حديثه إنما يقول: عن أبيه، عن صالح بن كيسان، عن الأعرج، عن أبي هريرة، أنَّ النبي - ﷺ- قال: «وَالَّذي نَفْسُ محمد بيده، لَغِفَارُ، وأسلمُ، ومزينةُ، ومن كان من جهينةَ - أو قال: وجهينةُ، ومن كان من مزينةَ - خير عند الله يوم القيامة من أسد، وطَيء، وغَطَفانَ، وهكذا أخرجه مسلم من حديث يعقوب، عن أبيه، عن صالح، عن الأعرج ...» فذكره بإسناده كما أوردناه، وهذا خلاف في المتن والإسناد، وأخرجا أيضًا نحوًا من حديث محمد بن سيرين، عن أبي هريرة، إلا أنه في رواية مسلم: من حديث إسماعيل بن عُلَيَّة، عن أيوب، عن محمد، عن أبي هريرة، عن النبيِّ - ﷺ- مسند، وهو عند البخاري من حديث حماد بن زيد، عن أيوب عنه، من قول أبي هريرة، لم يسنده، وهذا لفظ مسلم المسند: أن رسولَ الله - ﷺ- قال: «لأسْلمُ، وغِفارُ، وشيء من مزينةَ - أو شيء من جهينةَ ومُزَينَةَ، خير عند الله، قال: أحسبه قال: يوم القيامة من أسد، وغَطَفَان، وهَوَازِن، وتميم» . ⦗٢١٦⦘\nولمسلم عن النبيِّ - ﷺ- أنه قال: «أسلمُ، وغِفارُ، ومزينةُ ومن كان من جهينةَ - أو جُهينة - خَيْر من بني تميم، وبني عامر، والحليفين أسد وغَطَفَانَ» .\nوفي رواية الترمذي: نحو الثالثة التي آخرها: «من أسد، وطيء، وغَطَفَان» (١) .\n_________\n(١) رواه البخاري ٦ / ٣٩٥ في الأنبياء، باب ذكر أسلم وغفار ومزينة وجهينة وأشجع، ومسلم رقم (٢٥٢٠) و(٢٥٢١) في فضائل الصحابة، باب من فضائل أسلم وغفار وجهينة ...، والترمذي رقم (٣٩٤٥) في المناقب، باب مناقب غفار وجهينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩١) قال: حدثنا يزيد. قال: أنبأنا المسعودي. وفي (٢/٣٨٨) قال: حدثنا عفان. قال: حدثنا بشر بن المفضل. قال: حدثنا عبد الرحمن بن إسحاق. وفي (٢/٤٦٧) قال: جدثنا محمد بن جعفر. قال: حدثناشعبة. (ح) وحجاج. قال: أخبرنا شعبة. وفي (٢/٤٨١) قال: حدثنا وكيع، عن سفيان (ح) وعبد الرحمن. قال: حدثنا سفيان، المعنى (ح) وأبو نعيم. وقال: حدثنا سفيان والدارمي (٢٥٢٥) قال: أخبرنا محمد بن يوسف، عن سفيان. والبخاري (٤/٢١٨ و٢٢٠) قال: حدثنا أبو نهيم. قال: حدثنا سفيان، ومسلم (٧/١٧٨) قال: حدثنا محمد بن عبد الله بن نمير. قال حدثنا أبي. قال: حدثنا سفيان (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة.\nأربعتهم - المسعودي، وعبد الرحمن بن إسحاق، وشعبة، وسفيان - عن سعد بن إبراهيم، عن عبد الرحمن ابن هرمز الأعرج، فذكره.\n(*) في رواية شعبة: «عن سعد بن إبراهيم، عن عبد الرحمن الأعرج فيما أعلم» شك شعبة.\nوبلفظ «أسلم، وغفار، ومزينة، ومن كان من جهينة، أو جهينة خير من بني تميم، وبني عامر، والحليفين أسد، وغطفان» .\nزاد في رواية محمد بن عمرو: «... وهوازن، وتميم فإنهم أهل الخيل والوبر»\nأخرجه أحمد (٢/٤٥٠) قال: حدثنا يزيد. قال أخبرنا محمد بن عمرو. وفي (٢/٤٦٨) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة (ح) وحجاج. قال: أخبرنا شعبة، عن سعد ومسلم (٧/١٧٨) قال: حدثنا محمد بن المثنى ومحمد ابن بشار. قال بن المثنى: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سعد ابن إبراهيم.\nكلاهما ٠ محمد بن عمرو، وسعد بن إبراهيم - عن أبي سلمة، فذكره.\nوبلفظ «والله لأسلم، وغفار، وجهينة، ومزينة خير من الحليفين: أسد، وغطفان، ومن بني تميم، ومن بني عامر بن صعصعة. يمد بها صوته» .\nوفي رواية: «والذي نفس محمد بيده لغفار، وأسلم، رمزينة، ومن كان من جهينة، أو قال: جهينة، ومن كان من مزينة خير عند الله يوم القيامة من أسد، وطيء، وغطفان» .\nأخرجه الحميدي (١٠٤٨) قال: حدثنا سفيان. قال: حدثنا أبو الزناد. وأحمد (٢/٣٦٩) قال: حدثنا علي. قال أخبرنا ورقاء، عن أبي الزناد. ومسلم (٧/١٧٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا المغيرة، يعني الحزامي، عن أبي الزناد ح وحدثنا عمرو الناقد وحسن الحلواني وعبد بن حميد. قال عبد: أخبرني. وقال الآخران: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح، والترمذي (٣٩٥٠) قال: حدثنا قتيبة. قال: حدثنا المغيرة بن عبد الرحمن، عن أبي الزناد.\nكلاهما -أبو الزناد، وصالح بن كيسان - عن الأعرج، فذكره.\nوبلفظ: «لأسلم، وغفار، وشيء من مزينة، وجهينة، أو شيء من جهينة، ومزينة خير عند الله. قال: أحسبه قال: يوم القيامة من أسد، وغطفان، وهوازن، وتميم.» .\nأخرجه أحمد (٢/٢٣٠) قال: حدثنا إسماعيل، وفي (٢/٤٢٠ و٤٢٢) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. ومسلم (٧/١٧٩) قال: حدثنا زهير بن حرب ويعقوب الدورقي. قالا: حدثنا إسماعيل، يعنيان ابن علية.\nكلاهما- إسماعيل بن علية، ومعمر - عن أيوب، عن محمد بن سيرين فذكره.\n(*) أخرجه البخاري (٤/٢٢٢) قال: حدثنا سليمان بن حرب. قال حدثنا حماد، عن أيوب، عن محمد، عن أبي هريرة -﵁- قال: قال: أسلم وغفار، وشيء من مزينة ... نحوه.","vol":"9","page":214},{"text":"٦٧٩٥ - (خ م ت) عبد الله بن عمر - ﵄ أن رسولَ الله - ﷺ- قال - وهو على المنبر -: «غِفَارُ: غَفَرَ الله لها، وأسلمُ: سَالَمها الله، وعُصَيَّةُ، عَصَتِ الله ورسولَه» أخرجه البخاري ومسلم والترمذي ولمسلم روايات بمثله، ولم يذكر «على المنبر» .\nوأخرجه الترمذي أيضًا، ولم يذكر «عُصَيَّة» (١) .\n_________\n(١) رواه البخاري ٦ / ٣٩٦ في الأنبياء، باب ذكر أسلم وغفار ومزينة وجهينة وأشجع، ومسلم رقم (٢٥١٨) في فضائل الصحابة، باب دعاء النبي ﷺ لغفار وأسلم، والترمذي رقم (٣٩٤٤) في المناقب، باب مناقب أسلم وغفار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٠) (٤٧٠٢) قال: حدثنا يحيى، عن سفيان. وفي (٢/٥٠) (٥١٠٨) قال:حدثنا محمد بن عبد الله.، قال: حدثنا سفيان. وفي (٢/٦٠) (٥٢٦١) قال:حدثنا وكيع، عن سفيان (ح) وعبد الرحمن، عن شعبة. و، في (٢/١٠٧) (٥٨٥٨) قال: حدثنا عفان، قال حدثنا شعبة. وفي (٢/١١٦) (٥٩٦٩) قال: حدثنام الفضل بن دكين،قال:حدثنا سفيان. وفي (٢/١٣٦) (٦١٩٨) قال:حدثنا أبو نهيم، قال حدثنا سفيان. وفي (٢/١٥٣) (٦٤٠٩) قال: حدثنا سليمان بن داود، قال: حدثنا شعبة. والدارمي (٢٥٢٨) قال: أخبرنا الحكم بن المبارك، قال: حدثنا عبد العزيز، عن موسى بن عقبة، ومسلم (٧/١٧٨) قال:حدثنا يحيى بن يحيى، ويحيى بن أيوب، وقتيبة،وابن حجر،قال:يحيى بن يحيى: أخبرنا وقال الآخرون: حدثنا إسماعيل بن جعفر. والترمذي (٣٩٤١) قال: حدثنا علي بن حجر. قال: حدثنا إسماعيل بن جعفر. وفي (٣٩٤٨) قال: حدثنا محمد بن بشار قال: حدثنا عبد الرحمن بن مهدي، قال:حدثنا شعبة. وفي (٣٩٤٩) قال:حدثنا محمد بن بشار. قال: حدثنا مؤمل،قال: حدثنا سفيان.\nأربعتهم - سفيان الثوري، وشعبة، وموسى بن عقبة، وإسماعيل بن جعفر - عن عبد الله بن دينار، فذكره. وبلفظ: «غفار غفر الله لها، وأسلم سالمها الله، وعصية عصت الله ورسوله» .\nأخرجه أحمد (٢/١٣٠) (٦١٣٧) قال: حدثنا يعقوب قال:حدثنا أبي عن صالح. والبخاري (٤/٢٢٠) قال: حدثني محمد بن غرير الزهري، قال:حدثنا يعقوب بن إبراهيم، عن أبيه، عن صالح. ومسلم (٧/١٧٨) قال: حدثنا بن المثنى، قال حدثنا عبد الوهاب، قال: حدثنا عبيد الله (ح) وحدثنا عمرو بن سواد،قال: أخبرنا ابن وهب،قال:أخبرني أسامة (ح) وحدثني زهير بن حرب،والحلواني، وعبد بن حميد، عن يعقوب بن إبراهيم بن سعد، قال:حدثنا أبي، عن صالح\nثلاثتهم - صالح، وعبيد الله، وأسامة بن زيد -عن نافع، فذكره.\nعن أبي سلمة، قال:حدثني ابن عمر قال:سمعت رسول الله -ﷺ- يقول: «مثل حديث هؤلاء عن ابن عمر» .\nأخرجه مسلم (٧/١٨٧) قال: حدثنيه حجاج بن الشاعر، قال: حدثنا أبو داود الطيالسي،قال: حدثنا حرب بن شدارد، عن يحيى، قال: حدثني أبوأسامة، فذكره.\nوبلفظ: «أسلم سالمها الله، وغفار غفر الله لها» .\nأخرجه أحمد (٢/١١٧ (٥٩٨١) قال:حدثنا إسماعيل بن داود،قال:حدثنا شعبة. وفي (٢/١٢٢) (٦٠٤٠) قال حدثنا هاشم، قال: حدثنا إسحاق بن سعيد. وفي (٢/١٥٣) (٦٤١٠) قال: حدثنا سليمان بن داود،قال:حدثنا إسحاق بن سعيد القرشي.\nكلاهما - شعبة، وإسحاق بن سعيد - عن سعيد بن عمرو، فذكره.\n(*) في رواية شعبة، قال سعيد بن عمرو، انتهيت إلى ابن عمر، وقد حدث الحديث،فقلت: ما حدث؟ فقالوا: قال ... فذكره.","vol":"9","page":216},{"text":"٦٧٩٦ - (م) أبو ذرالغفاري - ﵁ - قال: قال النبي - ﷺ-: «غِفَارُ: غَفَرَ الله لها، وأسلمُ: سَالَمَها الله،» وفي رواية قال لي رسولُ الله - ﷺ-: «ائْتِ قومك فَقُلْ: إنَّ النبيَّ - ﷺ- قال: أسْلَمُ: سَالَمها ⦗٢١٧⦘ الله، وغِفارُ: غَفَرَ الله لها» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥١٤) في فضائل الصحابة، باب دعاء النبي ﷺ لغفار وأسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٧٦) قال: حدثنا عبد الرحمن بن مهدي، ومسلم (٧/١٧٧) قال حدثنا عبيد الله بن عمر القواريري ومحمد بن المثنى، وابن بشار جميعا عن ابن مهدي. (ح) وحدثناه محمد بن المثنى وابن بشار. قالا: حدثنا أبو داود.\nكلاهما- عبد الرحمن بن مهدي، وأبو داود - قالا: حدثنا شعبة، عن أبي عمران الجوني، عن عبد الله بن الصامت، فذكره.","vol":"9","page":216},{"text":"٦٧٩٧ - (م) جابر بن عبد الله - ﵁ - أنَّ النبي - ﷺ- قال: «أسْلَمُ: سالمها الله، وغِفَارُ: غَفَرَ الله لها» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥١٥) في فضائل الصحابة، باب دعاء النبي ﷺ لغفار وأسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٤٥) قال:حدثنا موسى بن داود، وحسن بن موسى قالا:حدثنا ابن لهيعة.\n٢- وأخرجه أحمد (٣/٣٨٣) قال:حدثنا روح. ومسلم (٧/١٧٧) قال: حدثنا يحيى بن حبيب، قال: حدثنا روح بن عبادة (ح) وحدثنا محمد بن عبد الله ان نمير، وعبد بن حمير عن أبي عاصم.\nكلاهما - روح، وأبو عاصم - عن ابن جريج.\n٣- وأخرجه مسلم (٧/١٧٧) قال:حدثني سلمة بن شبيب،قال:حدثنا الحسن بن أعين، قال: حدثنا معقل.\nثلاثتهم - ابن لهيعة، وابن جريج،ومعقل - عن أبي الزبير، فذكره.","vol":"9","page":217},{"text":"٦٧٩٨ - (م ت) أبو أيوب الأنصاري - ﵁ - (١) قال: قال رسولُ الله - ﷺ-: «الأنصارُ، ومُزينةُ، وجهينةُ، وأشْجَعُ، وغِفَارُ ومن كان من بني عبد الله: مَوَاليَّ دونَ الناس، واللهُ ورسولُه مَولاَهم» .\nأخرجه مسلم والترمذي، وقال الترمذي: «[من] بني عبد الدار» (٢) .\n_________\n(١) في المطبوع: أيوب السختياني، وهو خطأ.\n(٢) رواه مسلم رقم (٢٥١٩) في فضائل الصحابة، باب من فضائل غفار وأسلم وجهينة ...، والترمذي رقم (٣٩٣٦) في المناقب، باب في غفار وأسلم وجهينة ومزينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤١٧) ومسلم (٧/١٧٨) قال:حدثنا زهير بن حرب. والترمذي (٣٩٤٠) قال: حدثنا أحمد بن منيع.\nثلاثتهم - أحمد بن حنبل، وزهير، وابن منيع - قالوا: حدثنا يزيد بن هارون، قال: أخبرنا أبو مالك الأشجعي، عن موسى بن طلحة، فذكره.","vol":"9","page":217},{"text":"<span data-type=\"title\" id=toc-1478>الأشعريون</span>\n٦٧٩٩ - (خ م) أبو موسى الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: «إني لأعرفُ أصواتَ رُفقةِ الأشْعَرييِّنَ بالقُرآن، حين يدخلونَ باللَّيْلِ، وأعرِفُ منازِلَهم من أصواتِهِمْ بالقُرآن بالليل، وإن كنتُ لم أرَ مَنَازِلَهم حين نَزَلوا بالنَّهارِ، ومنهم حَكيم إذا لقي الخيلَ - أو قال: العَدُوَّ - قال لهم: إن أصحابي يَأمُرُونَكم أن تَنْظُروهم» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ٣٧١ - ٣٨٣ وفي المغازي، باب غزوة خيبر، وفي الجهاد، باب ومن ⦗٢١٨⦘ الدليل على أن الخمس لنوائب المسلمين، وفي فضائل أصحاب النبي ﷺ، باب هجرة الحبشة، ومسلم رقم (٢٤٩٩) في فضائل الصحابة، باب من فضائل الأشعريين ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٧٥) وفي خلق أفعال العباد (٣٣) ومسلم (٧/١٧١) قالا: (البخاري، ومسلم) حدثنا محمد بن العلاء (أبو كريب) قال: حدثنا أبو أسامة، قال: حدثنا يزيد، عن أبي بردة، فذكره.","vol":"9","page":217},{"text":"٦٨٠٠ - (خ م) أبو موسى الأشعري: أن رسولَ الله - ﷺ- قال: «إنَّ الأشعريِّينَ إذا أرْمَلُوا في الغَزْوِ، وقَلَّ طَعَامُ عِيالهم بالمدينة: جَمَعُوا ما كان عندهم في ثَوْب واحد، ثم اقْتَسَمُوا بينهم في إناء واحد بالسَّويَّةِ، فهم مِنِّي وأنا مِنْهُم» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرملوا) أرمل القوم: إذا نَفِدَ زادهم.\n_________\n(١) رواه البخاري ٥ / ٩٣ في الشركة، باب الشركة في الطعام والنهد والعروض، ومسلم رقم (٢٥٠٠) في فضائل الصحابة، باب من فضائل الأشعريين ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١٨١) قال:حدثنا محمد بن العلاء، ومسلم (٧/١٧١) قال: حدثنا أبو عامر الأشعري، وأبو كريب. والنسائى في الكبرى (تحفة الأشراف) (٩٠٤٧) عن موسى بن عبد الرحمن المسروقي.\nثلاثتهم- محمد بن العلاء، وأبو كريب، وأبو عامر، وموسى بن عبد الرحمن - عن أبي أسامة حماد بن أسامة، عن بريد بن عبد الله بن أبي بردة، عن جده أبو بردة، فذكره.","vol":"9","page":218},{"text":"٦٨٠١ - (ت) أبو عامر الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: «نعْمَ الحيُّ: الأسْدُ، والأشْعَرِيُّونَ، لا يَفِرُّون في القِتَالِ، ولا يَغُلُّون، هم مِنِّي وأنا مِنْهُم، قال عامر ابنه: فحدَّثت بذلك معاوية، فقال: ليس كذا قال رسولُ الله - ﷺ-، قال: هم مني وإليَّ، فقلت: ليس كذا حدثني أبي، ولكنه حدثني قال: سمعتُ رسولَ الله - ﷺ- يقول: هم مني وأنا منهم، قال: فأنت أعلم بحديث أبيك» أخرجه الترمذي (١) . ⦗٢١٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَغُلون) الغُلول: الخيانة في الغنيمة، وإخفاء بعضها.\n_________\n(١) رقم (٣٩٤٢) في المناقب، باب في ثقيف وبني حنيفة، ورواه أيضًا أحمد في \" المسند \" ٤ / ١٢٩ وفي سنده عبد الله بن ملاذ وهو مجهول ومالك بن مسروح لم يوثقه غير ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/١٢٩ و١٦٤)، الترمذي (٣٩٤٧) قال: حدثنا إبراهيم بن يعقوب وغير واحد.\nكلاهما - أحمد بن حنبل، وإبراهيم بن يعقوب - عن وهب بن جرير قال: حدثنا أبي. قال: سمعت عبد الله بن ملاذ يحدث، عن نمير بن أوس، عن مالك بن مسروح، عن عامر بن أبي عامر الأشعري، فذكره.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلامن حديث وهب بن جرير، ويقال: الأسد هم الأزد. وقال الحافظ في النكت الظراف (٩/٢٣٠) قال المزي: رواه أبو خيثمة زهير بن حرب وغيره، عن وهب بن جرير، عن أبيه، وعن ابن خلاد، عن نمير بن أوس. قلت: وليس في هذه الكلام فائدة، ولوكان الأمر بالعكس لأفاد تسمية أحمد وقع التصريح بالسماع، وبيان ذلك أن الترمذي أخرجه عن الجوزجاني، عن وهب بن جرير بن أبيه، قال: سمعت عبد الله بن ملاذ، يحدث عن نمير بن أوس ... إلى أخره. فرواية الجوزجاني أميز من رواية أبي خيثمة، فلم يسبق لذكر رواية أبي خيثمة كبير أمر، بل كان حقه أن يقول: تابعة أبو خيثمة زهير بن حرب، ولكنه أبهم اسم ابن ملاذ أبو خيثمة. وقد وجدت في أوائل تبين كذب المفترى - لابن عساكر - لهذا الحديث علة، وهي أنه أخرجه من طريق الوليد بن مسلم، قال: حدثنا عبد الله ابن العلاء بن زبر، سمعت نمير بن أوس يقول: قال رسول الله -ﷺ-..فذكره.\nقال: ابن عساكر، نمير بن أوس كان قاضي دمشق، وهوتابعي. قلت: والوليد وابن زبر أحفظ من ابن ملاذ والراوي عنه، فكان ذكر هذه الطريق أولى من ذكر طريق أبي خيثمة.\nقلت:: فيه عبد الله بن ملاذ، وهو مجهول، ومالك بن سروح، لم يوثقه غير ابن حبان.","vol":"9","page":218},{"text":"<span data-type=\"title\" id=toc-1479>بنو تميم</span>\n٦٨٠٢ - (خ م) أبو هريرة - ﵁ - قال: لا أزال أُحِبُّ بني تميم، بعد ثلاث سمعتها من النبيِّ - ﷺ- يقولها فيهم: سمعتُ رسولَ الله - ﷺ- يقول: «هم أشَدُّ أمتي على الدَّجَّالِ، قال: وجاءت صدقاتهم، فقال النبيُّ - ﷺ-: هذه صَدَقَاتُ قَوْمِنا، قال: وكانت سَبِيَّة منهم عند عائشة، فقال رسولُ الله - ﷺ-: أعْتِقِيها، فإنَّها من وَلَدِ إسْماعيل» أخرجه البخاري ومسلم.\nولمسلم قال: ثلاثُ خصال سمعتهن من رسولِ الله - ﷺ- في بني تميم لا أزال أحبهم بعده، وكان على عائشة مُحَرَّر، فقال النبيُّ - ﷺ-: «أعتقي من هؤلاءِ، وجاءت صَدَقاتُهُم، فقال: هذه صَدَقاتُ قَوْمي، قال: وهُمْ أشَدُّ النَّاس قتالًا في الملاحِم» ولم يذكر الدجال (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سبية) السَّبية: المرأة التي تسبى من قومها، وتؤخذ أمة. فعيلة بمعنى مفعولة. ⦗٢٢٠⦘\n(محرر) المحرَّر: الذي جُعِلَ حُرًّا، أراد أنه كان عليها عتق رقبة.\n(الملاحم) جمع ملحمة، وهي الحرب والقتال والفتن.\n_________\n(١) رواه البخاري ٥ / ١٢٣ في العتق، باب من ملك من العرب رقيقًا فوهب وباع وجامع وفدى، وفي المغازي، باب وفد بني تميم، ومسلم رقم (٢٥٢٥) في فضائل الصحابة، باب من فضائل غفار وأسلم وجهينة وأشجع ومزينة وتميم ودوس وطيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١٩٤و٥/٢١٢) قال: حدثنا زهير بن حرب. قال حدثنا جرير. عن عمارة بن القعقاع. وفي (٣/١٩٤) قال: حدثني ابن سلام قال: أخبرنا جرير بن عبد الحميد، عن المغيرة، عن الحارث. وعن عمارة ومسلم (٧/١٨٠، ١٨١) قال: حدثنا قتيبة بن سعيد. قال حدثنا جرير، عن مغيرة، عن الحارث (ح) وحدثنيه زهير بن حرب. قال: حدثنا جرير، وعمارة.\nكلاهما - عمارة، والحارث العكلي - عن أبي زرعة، فذكره.\n(*) أخرجه أحمد (٢/٣٩٠) قال: حدثنا أسود بن عامر، قال: حدثنا سفيان، عن رجل، عن أبي زرعة، عن أبي هريرة قال: قال رسول الله -ﷺ-: «هذه صدقة قومي وهم أشد الناس على الدجال، يعني بني تميم»\nقال أبو هريرة: ماكان قوم من الأحياء أبغض إلي منهم. فأحببتهم منذ سمعت رسول الله -ﷺ- يقول هذا\nوعن الشعبي، عن أبي هريرة. قال: ثلاث خصال سمعتهن من رسول الله -ﷺ- في بني تميم لا أزال أحبهم بعد ... وساق الحديث بهذا المعنى، غير أنه قال: هم أشد الناس قتالا في الملاحم. ولم يذكر الدجال.\nأخرجه مسلم (٧/١٨١) قال: حدثنا حامد بن عمر البكراوي. قال حدثنات مسلمة بن علقمة المازني إمام مسجد داود. قال: حدثنا داود، عن الشعبي فذكره.","vol":"9","page":219},{"text":"<span data-type=\"title\" id=toc-1480>حِمْيَر</span>\n٦٨٠٣ - (ت) أبو هريرة - ﵁ -: أن رجلًا من قيس جاء رسولَ الله - ﷺ- فقال: العن حمير؟ فأعرض عنه، فأعاد عليه، فقال رسول الله - ﷺ-: «رَحِمَ الله حِمْيَرَ، أفْوَاهُهُم سَلام، وأيْدِيهم طَعَام، وهم أهْلُ أمْن وإيمان» .\nوفي رواية قال: كنَّا عند رسول الله - ﷺ-، فجاء رجل، أحسبه من قَيْس، فقال: يا رسول الله: الْعَنْ حِمْيَر؟ فأعرض عنه، ثم جاء من الشق الآخر، فأعرض عنه، ثم جاءه من الشق الآخر، فأعرض عنه، ثم جاءه من الشِّق الآخر، فأعرض عنه فقال رسولُ الله - ﷺ-: «رَحِمَ الله حِمْيَرَ ... وذكر الحديث» أخرج الترمذي الثانية (١) وذكر الأولى رزين.\n_________\n(١) رقم (٣٩٣٥) في المناقب، باب في فضل اليمن، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/٢٧٨) .والتمذي (٣٩٣٩) قال: حدثنا أبو بكر بن زنجويه بغدادي.\nكلاهما - أحمد بن حنبل، وأبو بكر - قالا:حدثنا عبد الرزاق، قال: أخبرني أبي، عن ميناء مولى عبد الرحمن بن عوف، فذكره.\n(*) قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه من حديث عبد الرزاق، ويروى عن ميناء هذا الحديث مناكير.","vol":"9","page":220},{"text":"<span data-type=\"title\" id=toc-1481>الأزد</span>\n٦٨٠٤ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «الأزْدُ: أزدُ الله في الأرض، يريد الناس أن يضعوهم، ويأبى الله ⦗٢٢١⦘ إلا أن يرفعهم، ولَيَأتِيَنَّ على النَّاس زَمَان يقول الرجل فيه: يا ليتَ أبي كانَ أزْديًا، أو يا ليت أمِّي كانت أزْدِيَّة» أخرجه الترمذي (١)، وقال: وقد رُوِي موقوفًا على أنس، وهو عندنا أصح.\n_________\n(١) رقم (٣٩٣٣) في المناقب، باب في فضل اليمن، وفي سنده صالح بن عبد الكبير بن شعيب، وهو مجهول، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وروي عن أنس بهذا الإسناد موقوفًا وهو عندنا أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٩٣٧) قال: حدثنا عبد القدوس بن محمد العطار، قال: حدثني عمي صالح بن عبد الكبير بن شعيب بن الحبحاب، قال: حدثني عمي عبد السلام بن شعيب، عن أبيه، فذكره.\nوقال: هذا حديث غريب لانعرفه إلامن هذا الوجه، روى هذا الحديث بهذا الإسناد عن أنس مرقوف، وهو عندنا أصح.","vol":"9","page":220},{"text":"٦٨٠٥ - (ت) غيلان بن جرير: قال: سمعت أنس بن مالك - ﵁ - يقول: «إن لم نكن من الأزْدِ فَلَسْنا من الناس» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٣٤) في المناقب، باب في فضل اليمن، وقال الترمذي: هذا حديث حسن غريب صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي (٣٩٣٨) قال:حدثنا عبد القدوس بن محمد، قال:حدثنا محمد ابن كثير العبدي البصري، قال: حدثنا مهدي بن ميمون، قال:حدثني غيلان بن جرير،فذكره.\nوقال: هذا حديث حسن صحيح غريب.","vol":"9","page":221},{"text":"<span data-type=\"title\" id=toc-1482>دوس</span>\n٦٨٠٦ - (خ م) أبو هريرة - ﵁ - قال: «جاء الطُّفَيلُ بن عَمْرو الدَّوْسي إلى رسول الله - ﷺ-، فقال: إنَّ دَوْسًا قد هَلَكَتْ، عَصَتْ وأبَتْ، فادْعُ الله عليهم، فَظَنَّ الناسُ أنه يدعو عليهم، فقال: اللهمَّ اهْدِ دَوْسًا، وائْتِ بهم» وفي أخرى: «إن دَوْسًا كَفَرَتْ ... وذكر الحديث» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٨ / ٧٩ في المغازي، باب قصة دوس والطفيل بن عمرو الدوسي، وفي الجهاد، باب الدعاء للمشركين بالهدى لتألفهم، وفي الدعوات، باب الدعاء للمشركين، ومسلم رقم (٢٥٢٤) في فضائل الصحابة، باب من فضائل غفار وأسلم وجهينة وأشجع ومزينة وتميم ودوس وطيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٥٠) وأحمد (٢/٢٤٣) قالا: حدثنا سفيان. وفي (٢/٤٤٨) قال أحمد: حدثنا وكيع. عن سفيان والبخاري (٤/٥٤) قال:حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٥/٢٢٠) قال:حدثنا أبو نعيم، قال حدثنا سفيان. وفي (٨.١٠٥)،وفي الأدب المفرد (٦١١) وفي رفع اليدين (٨٦) قال: حدثناعلي. قال: حدثنا سفيان. ومسلم (٧/١٨٠) قال: حدثنا يحيى بن يحيى. قال: أخبرنا المغيرة بن عبد الرحمن.\nأربعتهم - سفيان بن عيينة،وسفيان الثوري، وشعيب بن أبي حمزة، والمغيرة بن عبد الرحمن - عن أبي الزناد، عبد الله بن ذكوان،وعن عبد الرحمن الأعرج،فذكره.\n(*) الروايات ألفاظها متقاربة.","vol":"9","page":221},{"text":"<span data-type=\"title\" id=toc-1483>ثقيف</span>\n٦٨٠٧ - (ت) جابر بن عبد الله - ﵄ - أن الصحابة قالوا: «يا رسولَ الله أحْرَقَتْنا نِبَالُ ثَقيف، فادْعُ الله عَلَيْهم، فقال: اللهمَّ اهْدِ ثَقِيفًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٣٧) في المناقب، باب في ثقيف وبني حنيفة، وفيه عنعنة أبي الزبير، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٣٤٣) قال:حدثنا محمد بن الصباح - قال عبد الله بن أحمد: وسمعته أنا من محمد بن الصباح - قال:حدثنا إسماعيل بن زكريا. والترمذي (٣٩٤٢) قال: حدثنا أبو سلمة، يحيى بن خلف، قال:حدثثا عبد الوهاب الثقفي.\nكلاهما - إسماعيل وعبد الوهاب - عن عبد الله بن عثمان بن خثيم،عن عبد الرحمن بن سابط، وأبي الزبير، فذكراه.\nفي رواية عبد الوهاب الثقفي لم يذكر عبد الرحمن بن سابط، وزاد فيها: «قالوا: يارسول الله، أخرقتنا نبال ثقيف، فادع الله عليهم» .\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"9","page":222},{"text":"<span data-type=\"title\" id=toc-1484>أهل عُمان</span>\n٦٨٠٨ - (م) أبو برزة (١) - ﵁ - أن رسولَ الله - ﷺ- «بعث رَجُلًا إلى حيّ من أحْياءِ العرب، فَسَبُّوه وضَرَبُوه، فَجاءَ إلى رسولِ الله - ﷺ-، فأخبره فقال له رسولُ الله - ﷺ- لو أن أهْلَ عُمَانَ أتَيتَ ما سَبُّوك ولا ضَرَبُوك» أخرجه مسلم (٢) .\n_________\n(١) في المطبوع: أبو ذر الغفاري وهو خطأ.\n(٢) رقم (٢٥٤٤) في فضائل الصحابة، باب فضل أهل عمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٠) قال: حدثنا عبد الصمد بن عبد الوراث. وفي (٤/٤٢٣) قال: عفان. وفي (٤/٤٢٣) قال: حدثنا يونس. ومسلم (٧/١٩٠) قال:حدثنا سعيد بن منصور.\nأربعتهم - عبد الصمد، وعفان، ويونس، وسعيد - عن مهدي بن ميمون عن أبي الوازع، فذكره.","vol":"9","page":222},{"text":"<span data-type=\"title\" id=toc-1485>الحبشة</span>\n٦٨٠٩ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «المُلْكُ في قُرَيش، والقَضاءُ في الأنْصَارِ، والأذَانُ في الحَبَشَةِ، والأمانةُ في الأزد - يعني اليمن -» أخرجه الترمذي، وقال: وقد رُوِيَ عن أبي هريرة، ولم يرفع، وهو أصح (١) .\n_________\n(١) رقم (٣٩٣٢) في المناقب، باب في فضل اليمن مرفوعًا من حديث زيد بن الحباب عن معاوية بن ⦗٢٢٣⦘ صالح عن أبي مريم الأنصاري عن أبي هريرة عن النبي ﷺ، وقد رواه عبد الرحمن ابن مهدي عن معاوية بن صالح عن أبي مريم عن أبي هريرة نحوه لم يرفعه، وقال الترمذي: وهذا أصح من حديث زيد بن حباب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/٣٦٤) . والترمذي (٣٩٣٦) قال: حدثنا أحمد بن منيع.\nكلاهما - أحمد بن حنبل، وأحمد بن منيع - قالا: حدثنا زيد بن الحباب.\nقال: حدثنا معاوية بن صالح. قال: حدثنا أبو مريم الأنصاري، فذكره.\n(*) أخرجه الترمذي (٣٩٣٦) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، عن معاوية بن صالح، عن أبي مريم الأنصاري، عن أبي هريرة نحوه ولم يرفعه.\n(*) قال الترمذي: وهذا أصح من حديث زيد بن حباب.","vol":"9","page":222},{"text":"٦٨١٠ - () عبد الله بن عباس - ﵄ - قال: قيل: «يا رسول الله ما يمنع الحبشة أن يأتوك إلا مخافة أن تردَّهم، قال: لا خير في الحبشة، إن جاعوا سرقوا، وإن شَبِعُوا زَنَوْا، وإن فيهم - مع ذلك - خَلَّتَيْن حسنتين: إطعام الطعام، وشدة عند البأس» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره الهيثمي في \" مجمع الزوائد \" ٤ / ٢٣٥ ونسبه للطبراني والبزار وقال رجال البزار ثقات وعوسجة المكي فيه خلاف لا يضر ووثقه غير واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين. قلت: ذكره الهيثمي في مجمع الزوائد (٤/٢٣٥) وقال: رواه الطبراني والبزار ورجال البزار ثقات وعوسجة المكي فيه خلاف لا يضر، ووثقه غير واحد.","vol":"9","page":223},{"text":"٦٨١١ - (د) أبو سكينة - رجل من المحرَّرين - عن رجل من أصحاب رسولِ الله - ﷺ- عن رسولِ الله - ﷺ- قال: «دَعُوا الحبَشَةَ ما وَدَعُوكمْ، واتْركوا الترك ما تركوكم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٣٠٢) في الملاحم، باب في النهي عن تهييج الترك والحبشة، وأبو سكينة مجهول، وقال المنذري في \" مختصر سنن أبي داود \": ولم أجده من رواية غيره ولا من سماه، وانظر \" المقاصد الحسنة \" للسخاوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٠٢) قال: حدثنا عيسى بن محمد الرملي. والنسائي مطولا (٦/٤٣) قال: أخبرنا عيسى بن يونس.\nكلاهما -عيسى بن محمد، وعيسى بن يونس - قالا: حدثنا ضمرة عن أبي زرعة السيباني،عن أبي سكنية،رجل من المحررين، فذكره.","vol":"9","page":223},{"text":"<span data-type=\"title\" id=toc-1486>بنو حنيفة، وبنو أمية</span>\n٦٨١٢ - (ت) عمران بن حصين - ﵁ - قال: «مات رسولُ الله - ﷺ- وهو يكره ثلاثة أحياء من العرب: ثَقِيفًا، وبني حَنِيفَةَ، وبني أُمَيَّة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٣٨) في المناقب، باب في ثقيف وبني حنيفة، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٩٤٣) قال: حدثنا زيد بن أخزم الطائي، قال: حدثنا عبد القاهر بن شعيب، قال حدثنا هشام، عن الحسن، فذكره وقال:هذا حديث غريب،لا نعرفه إلا من هذا الوجه..","vol":"9","page":223},{"text":"<span data-type=\"title\" id=toc-1487>الفصل الثالث: في فضل العرب</span>\n٦٨١٣ - (ت) سلمان الفارسي - ﵁ - قال: قال لي رسول الله - ﷺ-: «لا تُبغِضْني فتفارِقَ دِينكَ، قلت: يا رسولَ الله، كيف أُبْغِضُكَ، وبِكَ هَداني الله؟ قال: تُبِغضَ العَربَ فَتُبْغِضُني» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٢٣) في المناقب، باب في فضل العرب من حديث قابوس بن أبي ظبيان عن أبيه عن سلمان، وقابوس فيه لين وأبوه لم يدرك سلمان، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه أحمد (٥/٤٤٠) .والترمذي (٣٩٢٧) قال: حدثنا محمد بن يحيى الأزدي،وأحمد بن منيع، وغير واحد.\nثلاثتهم - أحمد بن حنيل، ومحمد، وابن منيع - عن أبي بدر شجاع بن الوليد،عن قابوس بن أبي ظبيان، عن أبيه، فذكره.\n(*) وقال الترمذي: سمعت محمد بن إسماعيل - يعني البخاري يقول - أبو ظبيان لم يدرك سليمان. مات سليمان قبل علي.","vol":"9","page":224},{"text":"٦٨١٤ - (ت) عثمان بن عفان - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ غَشَّ العرب لم يدخل في شفاعتي، ولم تنله مودتي» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٢٤) في المناقب، باب فضل العرب، وفي سنده حصين بن عمر وهو متروك، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث حصين بن عمر الأحمسي عن مخارق، وليس حصين عند أهل الحديث بذاك القوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف أخرجه أحمد (١/٧٢ /٥١٩) والترمذي (٣٩٢٨) قال: حدثنا عبد بن حميد.\nكلاهما - أحمد، وعبد - عن محمد بن عبشر العبدي، قال: حدثنا عبد الله بن عبد الله بن الأسود، عن حصين بن عمر الأحمسي، عن مخارق بن عبد الله ابن جابر الأحمسي، عن طارق بن شهاب، فذكره.\n(*) قال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث حصين بن عمر الأحمسي،عن مخارق، وليس حصين عند أهل الحديث، بذاك القوي.","vol":"9","page":224},{"text":"<span data-type=\"title\" id=toc-1488>الفصل الرابع: في فضل العجم والروم</span>\n٦٨١٥ - (خ م ت) أبو هريرة - ﵁ - قال: «كنَّا عند رسولِ الله - ﷺ-، حين أنزلت سورة الجمعة، فتلاها، فلما بلغ ﴿وَآخَرِينَ ⦗٢٢٥⦘ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ قال له رجل: يا رسولَ الله، مَن هؤلاء الذين لم يَلْحَقُوا بنا؟ فلم يُكلِّمْهُ حتى سأل ثلاثًا، قال: وسلمانُ الفارسيُّ فينا؟ فوضع رسولُ الله - ﷺ- يده على سلمان، فقال: والذي نفسي بيده، لو كان الإيمان بالثُّرَيَّا لتَنَاوَلَهُ رِجَال من هؤلاء» .\nوفي رواية: «لو كان الدِّين عند الثُّرَيَّا لذهب به رجل من فارسَ - أو قال: من أبناء فارِس - حتى يتناوَله» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٨ / ٤٩٢ و٤٩٣ في تفسير سورة الجمعة، باب قوله تعالى: ﴿وآخرين منهم لما يلحقوا بهم﴾، ومسلم رقم (٢٥٤٦) في فضائل الصحابة، باب فضل فارس، والترمذي رقم (٣٩٢٩) في المناقب، باب في فضل العجم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٧) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز والبخاري (٦/١٨٨) قال: حدثني عبد الله بن عبد الوهاب، قال: حدثنا عبد العزيز. ومسلم (٧/١٩١) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز -يعني ابن محمد -. والترمذي (٣٣١٠و٣٩٣٣) قا ل: حدثنا علي بن حجر. قال: أخبرنا عبد الله بن جعفر. والنسائي في فضائل الصحابة (١٧٣) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا عبد العزيز.\nثلاثتهم - عبد العزيز بن محمد، وسليمان بن بلال، وعبد الله بن جعفر المديني - عن ثور بن زيد الديلي، عن أبي الغيث. فذكره.\n(*) الروايات ألفاظها متقاربة.","vol":"9","page":224},{"text":"٦٨١٦ - (ت) أبو هريرة - ﵁ - قال: «ذُكِرَتِ الأعاجمُ عند رسولِ الله - ﷺ-، فقال: لأنا بِهِمْ أوْ بِبَعضِهِم أوْثَقُ مِني بكم أو ببعضكم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٢٨) في المناقب، باب في فضل العجم، وفي سنده صالح بن أبي صالح الكوفي مولى عمرو بن حريث، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٩٣٢) قال: أخبرنا سفيان بن وكيع، قال: حدثنا يحيى بن آدم،عن أبي بكر بن عياش، قال: حدثنا صالح بن أبي صالح مولى عمرو بن حريث، فذكره.\nوقال: هذا حديث غريب لا نعرفه إلا من حديث أبي بكر بن عياش.","vol":"9","page":225},{"text":"٦٨١٧ - (م) المستورد القرشي - ﵁ - قال عند عمرو بن العاص: سمعتُ رسولَ الله - ﷺ- يقول: «تَقُومُ السَّاعَةُ والرُّومُ أكْثرُ النَّاسِ، فقال له عمرو بن العاص: أبْصِرْ ما تقول: قال: أقول ما سمعتُ من ⦗٢٢٦⦘ رسولِ الله - ﷺ-، قال: لئن قلتَ ذلك إنَّ فيهم لَخِصالًا أربعًا، إنَّهُم لأحْلَمُ النَّاسِ عِنْدَ فِتْنَة، وأسْرَعُهُم إفَاقَة عند مُصِيبة، وأوْشَكُهُم كَرَّة بعد فَرَّة، وخَيْرُهُم لِمسْكِين ويَتيم وضَعيف، وخَامِسَة حسنة جَميلة: وأمْنَعُهُم منْ ظُلْمِ الْمُلُوك» .\nوفي رواية قال: سمعتُ رسولَ الله - ﷺ- يقول: «تَقُومُ السَّاعةُ والرُّوم أكْثرُ النَّاس، قال: فبلغ ذلك عمرو بن العاص، فقال: ما هذه الأحاديث التي تُذكَرُ عنك أنك تقولها عن رسولِ الله - ﷺ-؟ فقال له المستورد: قلتُ الذي سمعتُه من رسولِ الله - ﷺ-، فقال عمرو: لئن قلتَ ذلك إنهم لأحْلَمُ النَّاس عند فِتنَة، وأصْبَرُ النَّاسِ عِنْدَ مُصِيبَة، وخَيْرُ النَّاسِ لِمساكِينهِمْ وضُعَفَائِهِمْ» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفاق بعد مصيبته) أفاق المريض من مرضه، والمصاب من مصيبته: إذا فارقته [الغشية] وعاد إلى حالته الأولى قبل.\n(أوشكهم) أسرعهم.\n(كرَّةً بعد فرَّة) الكَرَّة: المرة الواحدة من الأقدام في الحرب بعد ⦗٢٢٧⦘ الفرار منها، والفَرَّة: المرة الواحدة من الفِرار، يصفهم بأنهم وإن وجد منهم فرار قليل نادر، فإنهم أسرع شيء إلى الحرب.\n_________\n(١) رقم (٢٨٩٨) في الفتن، باب تقوم الساعة والروم أكثر الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٣٠) قال: حدثنا علي بن عياش. ومسلم (٨/١٧٦) قال: حدثنا حدثنا عبد الملك بن شعيب بن الليث قال: حدثني عبد الله بن وهب.\nكلاهما - على بن عياش، وعبد الله بن وهب - عن الليث بن سعد، قال: حدثنا موسى بن علي. عن أبيه، فذكره.","vol":"9","page":225},{"text":"<span data-type=\"title\" id=toc-1489>الفصل الخامس: في فضل العلماء</span>\n٦٨١٨ - (ت) أبو أمامة الباهلي - ﵁ - قال: «ذُكِرَ للنبيِّ - ﷺ- رجلان: أحدهما عابد، والآخر عالم، فقال: فضلُ العَالِم على العَابِدِ كَفَضْلِي على أدْناكم، ثم قال النبيُّ - ﷺ-: إنَّ الله وملائِكَتَه وأهْلَ السَّمواتِ والأرضِ - حتى النَّملةَ في جُحْرِها، والحيتان في البَحْرِ - لَيُصَلُّون على مُعَلِّم الناس الخيرَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٨٦) في العلم، باب ما جاء في فضل الفقه على العباده، وقال الترمذي: هذا حديث حسن غريب صحيح، وهو كما قال، وقال المنذري في \" الترغيب والترهيب \": ورواه البزار من حديث عائشة مختصرًا وقال: \" معلم الخير يستغفر له كل شيء حتى الحيتان في البحر \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٨٥) قال:حدثنا محمد بن عبد الأعلى الصنعاني،قال:حدثنا سلمة بن رجاء، قال:حدثنا الوليد بن جميل، قال:حدثنا القاسم أبو عبد الرحمن فذكره وقال: هذا حديث غريب.","vol":"9","page":227},{"text":"٦٨١٩ - (ت) عبد الله بن عباس - ﵄ -: أن رسولَ الله - ﷺ- قال: «فَقِيه واحِد أشدُّ على الشَّيْطانِ من ألْف عَابِد» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٨٣) في العلم، باب ما جاء في فضل الفقه على العبادة، وفي سنده روح بن جناح، وهو ضعيف، وقال الترمذي: هذا حديث غريب. أقول: وله شواهد ضعيفة ذكرها السخاوي في \" المقاصد الحسنة \" فانظرها هناك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (٢٢٢) قال: حدثنا هشام بن عمار. والترمذي (٢٦٨١) قال: حدثنا محمد بن إسماعيل، قال:حدثنا إبراهيم بن موسى.\nكلاهما- هشام بن عمار، وإبراهيم بن موسى - عن الوليد بن مسلم، قال: حدثنا روح بن جناح أبو سعد،عن مجاهد،فذكره.\nوقال الترمذي: هذا حديث غريب إلا نعرفه إلا من هذا الوجه من حديث الوليد بن مسلم.","vol":"9","page":227},{"text":"٦٨٢٠ - (ت) أنس بن مالك - ﵁ - قال: «كان أخوان ⦗٢٢٨⦘ على عهد النبيِّ - ﷺ-، وكان أحدُهما يَحّْتَرِفُ، وكان الآخرُ يلزم النبيَّ - ﷺ- ويتعلَّمُ منه، فشكا المحْتَرِفُ أخاه إلى النبيِّ - ﷺ-، فقال: لَعَلَّكَ بِهِ تُرْزَقُ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يحترف) الحِرفة: الصنعة، والمعيشة التي يكتسب منها الإنسان.\n_________\n(١) رقم (٢٣٤٦) في الزهد، باب في التوكل على الله، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي (٢٣٤٥) قال: حدثنا محمد بن بشار قال: حدثنا أبو داود الطيالسي، قال: حدثنا حماد بن سلمة، عن ثابت، فذكره. وقال: هذا حديث حسن صحيح.","vol":"9","page":227},{"text":"٦٨٢١ - (ت) الفضيل بن عياض - ﵀ - قال: عالم عامل معلِّم يدعى عظيمًا في ملكوت السماء. أخرجه الترمذي (١) .\n_________\n(١) هذا الحديث سقط من المطبوع، وقد رواه الترمذي عقب الحديث رقم (٢٦٨٦) في العلم، باب ما جاء في فضل الفقه على العبادة، وإسناده إلى الفضيل بن عياض صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي عقب حديث (٣٦٨٥) قال: سمعت إسماعيل أبو عمار الحسين ابن حريث الخزاعي يقول: سمعت الفضيل عياض يقول، فذكره.","vol":"9","page":228},{"text":"٦٨٢٢ - (خ م) أبو هريرة - ﵁ - قال: «سُئِلَ رسولُ الله - ﷺ- أيُّ النَّاس أكْرَمُ؟ قال: أكرمُهمْ عند الله أتقاهم، قالوا: ليس عن هذا نَسألُك، قال: فيوسُفُ نبيُّ الله ابنِ خَلِيلِ الله، قالوا: ليس عن هذا نسألك، قال: فعن مَعَادِنِ العَرَبِ تسألوني؟ قالوا: نعم، قال: فَخِيارُهُم في الجاهليَّة خِيارُهُم في الإسلام إذا فَقُهُوا» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «تجدون الناس مَعادِنَ، خيارُهم في الجاهليَّة خِيارُهم في الإسلام إذا فَقُهُوا، وتجدون خيرَ النَّاسِ ⦗٢٢٩⦘ في هذا الشأن أشَدَّهُم له كراهية، حتى يقع فيه، وتجدون شرَّ الناس ذَا الوجهين، الذي يأتي هؤلاء بوجْه وهؤلاء بوجْه» وفي رواية: «قبل أن يقع فيه» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (معادن العرب): أُصولها التي يُنسَبون إليها ويتفاخرون بها.\n_________\n(١) رواه البخاري ٦ / ٢٩٨ في الأنبياء، باب قوله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وباب ﴿واتخذ الله إبراهيم خليلًا﴾، وباب ﴿أم كنت شهداء إذ حضر يعقوب الموت﴾، وباب ﴿يا أيها الناس إنا خلقناكم من ذكر وأنثى﴾، وفي تفسير سورة يوسف، باب قوله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، ومسلم رقم (٢٥٢٦) في فضائل الصحابة، باب خيار الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣١) . والدرامي (٢٢٩) قال: حدثنا يعقوب بن إبراهيم. والبخاري (٤/١٧٠) قال: حدثنا علي بن عبد الله. وفي (٤/٢١٦) قال: حدثنا محمد بن بشار. ومسلم (٧/١٠٣) قال حدثنا زهير بن حرب ومحمد بن المثنى وعبيد الله بن سعد. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٣٠٧) عن عمرو بن علي ومحمد بن المثنى.\nثمانيتهم - أحمد بن حنبل، ويعقوب، وعلي بن عبد الله، ومحمد بن بشار، وزهير بن حرب، ومحمد ابن المثنى، وعبيد الله بن سعيد، وعمرو بن علي - عن يحيى بن سعيد القطان، عن عبيد الله. قال: حدثني سعيد بن أبي سعيد، عن أبيه، فذكره.\n(*) أخرجه البخاري (٤/١٧٩) قال حدثنا إسحاق بن إبراهيم، سمع المعتمر. وفي (٤/١٨٢) قال: حدثنا عبيد بن إسماعيل عن أبي أسامة وفي (٤/١٨٢و٦/٩٥) وفي الأدب المفرد (١٢٩) قال: حدثني محمد بن سلام. قال: أخبرنا عبدة. والنسائي في الكبرى (تحفة الأشراف) (٩/١٢٩٨٧) عن أحمد بن سليمان، عن محمد بن بشر.\nأخرنا عبدة. والنسائي في الكبرى (تحفة الأشراف) (٩/١٢٩٨٧) عن أحمد بن سليمان، عن محمد بن بشر.\nأربعتهم - المعتمر، وأبي أسامة، وعبدة، ومحمد بن بشر - عن عبيد الله عن سعيد بن أبي سعيد المقبري، عن أبي هريرة، فذكره. ليس فيه: «عن أبيه» فما كان قبله..\nأخرجه أحمد (٢/٤٣١) قال: حدثنا يحيى، عن مجالد، قال: حدثنا عامر، عن المحرر بن أبي هريرة، فذكره.\nبلفظ: «تجدون الناس معادن. فخيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا، وتجدون من خير الناس في هذا الأمر أكرههم له قبل أن يقع فيه. وتجدون من شرار الناس ذا الوجهين. والذي يأتي هؤلاء بوجه وهؤلاء بوجه» .\nأخرجه أحمد (٢/٥٢٤) قال: حدثنا وهب بن جرير، قال: حدثنا أبي. ومسلم (٧/١٨١و٨/٢٨) قال: حدثنا حرملة بن يحيى. قال: أخبرنا ابن وهب.\nكلاهما- جرير بن حازم، ابن وهب - عن يونس بن زيد الأيلي، عن ابن شهاب الزهري، قال: حدثنا سعيد بن المسيب، فذكره.\nوبلفظ «تجدون الناس معادن. خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا. وتجدون خير الناس في هذا الشأن أشدهم له كراهية، وتجدون شر الناس ذا الوجهين، الذي يأتي هؤلاء بوجه ويأتي هؤلاء بوجه»\nأخرجه البخاري (٤/٢١٦) قال: حدثني إسحاق بن إبراهيم. ومسلم (٧/١٨١) و٨/٢٨) قال: حدثني زهير بن حرب.\nكلاهما - إسحاق، وزهير - عن جرير بن عبد الحميد، عن عمارة بن القعقاع، عن أبي زرعة، فذكره..\nوبلفظ: «الناس معادن. فخيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا» .\nأخرجه أحمد (٢/٢٦٠) قال: حدثنا عبد الله بن نمير. وفي (٢/٤٣٨) قال: حدثنا يحيى، يعني ابن سعيد. وفي (٢/٤٩٨) قال: حدثنا يزيد.\nثلاثتهم - ابن نمير، ويحيى، ويزيد - عن محمد بن عمرو، عن أبي سلمة، فذكره.\nوأخرجه أحمد (٢/٣٩١) قال: حدثنا يحيى بن إسحاق. قال: أخبرنا ابن لهيعة، عن الحارث بن يزيد، عن أبي علقمة، فذكره.\nمعادن العرب: أصولها التي ينسبون إليها ويتفاخرون بها.","vol":"9","page":228},{"text":"٦٨٢٣ - () علي بن أبي طالب - ﵁ - أن رسولَ الله - ﷺ- قال: «نِعْمَ الرَّجُلُ الفَقيهُ في الدِّين، إن احْتيجَ إليه نَفَع، وإن اسْتُغْنيَ عنه أغْنى نَفْسَه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره السيوطي في \" الجامع الكبير \" ونسبه لابن عساكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"9","page":229},{"text":"٦٨٢٤ - () علي بن أبي طالب - ﵁ - أن رسولَ الله - ﷺ- قال: «من أحْيَا سُنَّة أُمِيتَتْ بعدي، فقد أحَبَّني، ومن أحبَّني كان معي» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره السيوطي في \" الجامع الكبير \" بلفظ: \" من أحيا سنتي فقد أحبني ومن أحبني كان معي في الجنة \". ⦗٢٣٠⦘ ونسبه للسجزي وابن النجار من حديث أنس، وقد ذكره الذهبي في الميزان \" في ترجمة خالد ابن أنس وقال: وحديثه منكر جدًا، ورواه الترمذي أيضًا من حديث أنس بهذا اللفظ المختصر وزاد في أوله أن النبي ﷺ قال لأنس: \" يا بني إن قدرت أن تصبح وتمسي وليس في قلبك غش لأحد فافعل، ثم قال لي: يا بني وذلك من سنتي ... فذكره \"، وقال الترمذي: حديث حسن غريب، ورواه أيضًا من حديث بلال بن الحارث أن النبي ﷺ قال له: \" اعلم، قال: ما أعلم يا رسول الله، قال: اعلم يا بلال، قال: ما أعلم يا رسول الله، قال: إنه من أحيا سنة من سنتي قد أميتت بعدي فإن له من الأجر مثل من عمل بها من غير أن ينقص من أجورهم شيئًا، ومن ابتدع بدعة ضلالة لا ترضي الله ورسوله كان عليه مثل آثام من عمل بها لا ينقص ذلك من أوزار الناس شيئًا \"، وقال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في الطبوع أخرجه رزين.","vol":"9","page":229},{"text":"<span data-type=\"title\" id=toc-1490>الفصل السادس: في فضل الفقراء</span>\n٦٨٢٥ - (خ) سهل بن سعد - ﵁ - قال: مَرَّ رجل على رسولِ الله - ﷺ-، فقال لرجل عندهُ جالِس: ما رأيك في هذا؟ فقال: رجل من أشْرافِ النَّاسِ، هذا واللهِ حَرِيّ إن خَطَبَ أن يُنكَحَ، وإن شَفَع أن يُشفَّعَ، قال: فسكت رسولُ الله - ﷺ-، ثم مَرَّ رجل، فقال له رسولُ الله - ﷺ-: ما رأيكَ في هذا؟ فقال: يا رسول الله، هذا رجل من فُقَراءِ المسلمين، هذا حَرِيّ إن خطب أنْ لا يُنكح، وإن شَفَعَ أن لا يُشَفَّعَ، وإن قال: أن لا يُسْمَعَ لقوله، فقال رسولُ الله - ﷺ-: «هذا خير ⦗٢٣١⦘ من مِلءِ الأرض مِثلِ هذا» أخرجه البخاري ومسلم (١) .\nوقد تقدَّم في «فضل الفقراء» أحاديث كثيرة في «كتاب الزهد» من حرف الزاي.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَرِيٌّ) فلان حريٌّ بهذا الأمر، أي: خليق به وجدير.\n_________\n(١) كذا في الأصل وفي المطبوع: أخرجه البخاري ومسلم، وليس هو عند مسلم، وقد ذكره صاحب \" ذخائر المواريث \" ونسبه للبخاري وابن ماجة، ولم يذكر مسلمًا، وفي \" المشكاة \": متفق عليه، وهو خطأ، وقد رواه البخاري ٩ / ١١٧ في النكاح، باب الأكفاء في الدين، وفي الرقاق، باب فضل الفقر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٩) قال: حدثنا إبراهيم بن حمزة. وفي (٨/١١٨) قال: حدثنا إسماعيل. وابن ماجة (٤١٢٠) قال: حدثنا محمد بن الصباح.\nثلاثتهم - إبراهيم، وإسماعيل وابن الصباح - عن عبد العزيز بن أبي حازم، قال: حدثني أبي، فذكره.\nقلت: وليس هو عند مسلم.","vol":"9","page":230},{"text":"<span data-type=\"title\" id=toc-1491>الفصل السابع: في فضل جماعة من غير الصحابة بتعيين أسمائهم</span>\n<span data-type=\"title\" id=toc-1492>أُويْسُ القَرَنيُّ</span>\n٦٨٢٦ - (م) أسير بن جابر - ﵀ - قال: كان عمرُ بنُ الخطَّابِ إذا أتى عليه أمْدادُ أهل اليمنِ سألهم: أفيكم أُوَيسُ بنُ عامر؟ حتى أتى على أُويس، فقال: أنت أُوَيسُ بن عامر؟ قال: نعم، قال: من مُراد، ثم من قَرَن؟ قال: نعم، قال: فكان بك بَرَص فَبَرَأتَ منه، إلا موضعَ دِرْهَم؟ قال: نعم، قال: لك والدة؟ قال: نعم، قال: سمعتُ رسولَ الله ⦗٢٣٢⦘ ﷺ- يقول: يأتي عليكم أُوَيسُ بن عامر مع أمْدَادِ أهل اليمن من مُراد، ثم من قَرَن، وكان به برص فَبَرأ منه، إلا موضع درهم، له والدة هو بها بَرّ، لو أقْسَم على الله لأبَرَّه، فإن استطعتَ أن يَسْتَغْفِر لَكَ فافعَلْ، فاسْتَغْفِرْ لي، فاسْتَغْفَر له، فقال له عمر: أين تريد؟ قال: الكوفةَ، قال: ألا أكتبُ لك إلى عاملها؟ قال: أكونُ في غَبْراءِ النَّاسِ أحبُّ إليَّ، قال: فلما كان من العام المقبل حَجَّ رجل من أشرافهم، فوافق عمر، فسأله عن أُوَيس، قال: تركته رَثَّ البَيْتِ، قَليلَ المتاع، قال: سمعتُ رسولَ الله - ﷺ- يقول: يأتي عليكم أُوَيس بن عامر مع أمداد أهل اليمن، من مُراد ثم من قَرَن، كان به بَرَص فبرأ منه إلا موضع درهم، له والدة هو بها بَرّ، لو أقسم على الله لأبرَّهُ، فإن استطعتَ أن يستغفر لك فافعل، فأتى أُوَيسًا، فقال: استغفرْ لي، قال: أنت أحْدثُ عهدًا بسفَر صالح، فاستغفرْ لي، [قال: استغفر لي، قال: أنت أحدثُ عهدًا بسفر صالح، فاستغفرْ لي] قال: لقيتَ عمر؟ قال: نعم، فاسْتَغْفَرَ له، فَفَطِنَ له الناسُ، فانطلق على وجهه، قال أُسَيْر: وكسوتُه بُردة، فكان كلما رآه إنسان، قال: من أينَ لأُوَيْس هذه البردة؟.\nوفي رواية: «أن أهل الكوفة وفدوا إلى عمر، وفيهم رجل ممن كان يَسْخَرُ بأُوَيْس، فقال عمر: هل هاهنا أحد من القَرَنِيِّين؟ فجاء ذلك الرجل، فقال عمر: إن رسول الله - ﷺ- قد قال: إنَّ رجلًا يأتيكم من اليمن، ⦗٢٣٣⦘ يقال له: أُوَيْس، لا يَدَعُ باليمن غيرَ أمّ له، قد كان به بَياض، فدعا الله، فأذهبه [عنه]، إلا موضع الدِّينار أو الدِّرْهَم، فمن لَقِيه منكم فَلْيَسْتَغْفِرْ لكم» . وفي أخرى: «قال: إني سمعتُ رسولَ الله - ﷺ- يقول: إنَّ خير التابعين رجل يقال له: أويس، له والدة، وكان به بَياض، فَمُروه فَلْيَسْتَغْفِرْ لكم» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أمداد) الأمداد: جمع مدد، وهم الأعوان الذين كانوا يجيئون لنصر الإسلام.\n(غَبْراء الناس) غبراء الناس جمع غابر وهو الباقي، فإن الغابر من الأضداد يكون بمعنى الباقي والماضي، وغبر الليل: بقاياه، وإنما أراد أويس ﵁: أن يكون مع المتأخرين لا مع المتقدمين المشهورين فأما الذي جاء في الرواية: فهو: «غَبراء الناس» بالمد، ومعناه: ضعفاؤهم، وأخلاهم، ومن لا تعرف عينه منهم وقيل: هم الصعاليك، ومنه قيل للمحاويج: بنو غَبراء كأنهم نسبوا إلى الأرض والتراب، وإنما أراد الخمول والخفاء، فإنه أقرب إلى السلامة، وقد جاء في بعض الروايات، ولم يجئ في كتاب مسلم - «غمار ⦗٢٣٤⦘ الناس» والغمار - بضم الغين وفتحها - الزحمة، تقول: دخلت في غمار الناس، أي: في زحمتهم، والغَمْرة: الزحمة، والجمع غمار.\n_________\n(١) رقم (٢٥٤٢) في فضائل الصحابة، باب من فضائل أويس القرني ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨) (٢٦٦) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، عن سعيد الجريري، عن أبي نضر، ومسلم (٧/١٨٨و١٨٩) قال: حدثني زهير بن حرب. قال: حدثنا هاشم ابن القاسم، قال: حدثنا سليمان بن المغيرة، قال: حدثني سعيد الجريري، عن أبي نضرة. (٠ح) وحدثنا زهير ابن حرب ومحمد بن المثنى، قالا: حدثنا عفان بن مسلم، قال حدثنا حماد، وهو ابن سلمة، عن سعيد الجريري، عن أبي نضرة (ح) وحدثنا إسحاق بن إبراهيم الحنظلي، ومحمد بن المثنى ومحمد بن بشار، قال إسحاق: أخبرنا. وقال الآخران: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن زرارة ابن أوفى.\nكلاهما - أبو نضر، وزرارة - عن أسير بن جابر، فذكره.","vol":"9","page":231},{"text":"<span data-type=\"title\" id=toc-1493>النَّجاشيّ</span>\n٦٨٢٧ - (د) عائشة - ﵂ - قالت: «لما مات النّجاشِيُّ كنا نَتَحَدَّثُ: أنه لا يزال يُرى على قَبْرِهِ نُور» . أخرجه أبو داود (١) .\nوقد تقدَّم في «باب صلاة الجنائز» من «كتاب الصلاة» من حرف الصاد شيء من فضله.\n_________\n(١) رقم (٢٥٢٣) في الجهاد، باب في النور يرى عند قبر الشهيد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابو داود (٢٥٢٣) قال: حدثنا محمد بن عمرو الرازي، قال: حدثنا سلمة،يعني ابن الفضل، عن محمد بن إسحاق، قال: حدثني يزيد بن رومان، عن عروة، فذكره.","vol":"9","page":234},{"text":"<span data-type=\"title\" id=toc-1494>زيد بن عَمرو بن نُفَيْل</span>\n٦٨٢٨ - (خ) عبد الله بن عمر - ﵄ - كان يُحدّث عن رسولِ الله - ﷺ-: «أنه لقي زيدَ بن عمرو بن نُفَيْل بأسفل بَلْدَحَ، وذلك قبل أن ينزل على النبيِّ - ﷺ- الوحيُ، فقَدَّم إليه النبيُّ - ﷺ- سُفرة فيها لحم، فأبى أن يأكلَ منها، ثم قال زيد: إني لا آكلُ مما تَذْبحونَ على أنْصابكم، ولا آكلُ إلا ما ذُكِرَ اسمُ الله عليه» زاد في رواية: وإن زيدَ بنَ عمرو بن نفيل كان يعيبُ على قريش ذَبائِحَهم، ويقال: الشَّاةُ خلقها الله، وأنزل لها من السَّماءِ ماء، وأنْبَتَ لها من الأرْضِ، ثم أنتم تَذْبَحُونَها على غير اسْمِ الله؟ ⦗٢٣٥⦘ إنكارًا لذلك وإعظامًا له، قال موسى: وحدثني سالم - ولا أعلم إلا يُحدّث به عن ابن عمر - أن زيد بن عمرو بن نفيل خرج إلى الشام يسأل عن الدِّين ويَبْتَغيه، فلقيَ عَالمًا من اليَهودِ، فسأله عن دِينِهم؟ فقال: إني لعلِّي أن أدِينَ دِينكم، فأخبرني، قال: لا تكون على دِيننا حتى تأخذ بِنَصِيبكَ من غَضَبِ الله، قال زيد: ما أفِرُّ إلا من غَضَبِ الله، ولا أحْمِلُ من غَضَبِ الله شيئًا أبدًا وأنا أستطيعُه؟ فهل تَدُلُّني على غيره؟ قال: ما أعلمه إلا أن تكون حَنيفًا، قال زيد: وما الحَنيف؟ قال: دِين إبراهيم، لم يكن يَهُوديًّا ولا نَصْرانيًّا، ولا يَعْبُدُ إلا الله، فخرج زيد، فلقي عالمًا من النَّصارى، فذكر مثله، فقال: لن تكون على دِيننا حتى تأخذَ بِنَصِيبكَ من لَعْنَةِ الله، قال: ما أفِرُّ إلا من لَعْنَةِ الله، ولا أحمل من لَعْنَةِ الله ولا من غَضَبِه شيئًا أبدًا وأنا أستطيع؟ فهل تدلّني على غيره؟ قال: ما أعلمه إلا أن تكون حَنيفًا، قال: وما الحَنيفُ؟ قال: دِينُ إبراهيم، لم يكن يَهوديًّا ولا نَصْرانيًّا، ولا يعبد إلا الله، فلما رأى زيد قولهم في إبراهيم خرج، فلما بَرَزَ، رفع يديه، وقال: اللهم اشهدْ أني على دين إبراهيم. أخرجه البخاري (١) .\n⦗٢٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنصابكم) الأنصاب: جمع: نصب، وهي الحجارة التي كانوا ينصبونها ويذبحون عليها القرابين.\n_________\n(١) ٧ / ١٠٧ و١١٠ في فضائل أصحاب النبي ﷺ، باب حديث زيد بن عمرو بن نفيل، وفي الذبائح والصيد، باب ما ذبح على النصب والأصنام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٦٨) (٥٣٦٩) و(٢/١٢٧) (٦١١٠) قال: حدثنا عفان، قال: حدثنا وهيب، وفي (٢/٨٩) (٥٦٣١) قال: حدثنا يحيى بن آدم، قال: حدثنا زهير، والبخاري (٥/٥٠) قال: حدثني محمد بن أبي بكر، قال: حدثنا فضيل بن سليمان. وفي (٧/١١٨) قال حدثنا معلى بن أسد، قال: حدثنا عبد العزيز- يعني ابن المختار-النسائي في «فضائل الصحابة» (٨٦) قال: أخبرنا أحمد بن سليمان قال: حدثنا عفان قال: حدثنا وهيب.\nأربعتهم - وهيب، وزهير، وفضيل، وعبد العزيز - عن موسى بن عقبة، قال: أخبرني سالم، فذكره.","vol":"9","page":234},{"text":"٦٨٢٩ - (خ) أسماء بنت أبي بكر - ﵄ - قال: «رأيت زيدَ بن عمرو قائمًا مُسنِدًا ظهره إلى الكعبة، يقول: يا معشر قريش، والله ما منكم على دين إبراهيمَ غيري، وكان يُحيي المَوؤُودةَ، يقول للرجل، إذا أراد أن يقتل ابْنَتَه: [لا تَقْتُلْها] أنا أكْفِيك مَؤُونَتها، فيأخذها، فإذا تَرَعْرَعَتْ، قال لأبيها: إن شِئتَ دفعتُها إليك، وإن شِئتَ كَفيتُك مَؤُونَتَها» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الموؤودة): هي الطفلة التي كانوا يدفنونها وهي حية، وذلك: أنهم كانوا إذا ولد لهم بنت حفروا لها حفرة ودفنوها فيها وهي حية، يحملهم على ذلك الغيرة في زعمهم والبخل، فحرمه الله تعالى.\n_________\n(١) تعليقًا ٧ / ١١٠ في فضائل أصحاب النبي ﷺ، باب حديث زيد بن عمرو بن نفيل، قال الحافظ في \" الفتح \": وهذا التعليق الذي روايناه موصولًا في حديث زغبة من رواية أبي بكر بن أبي داود عن عيسى بن حماد وهو المعروف بزغبة عن الليث، وأخرج ابن إسحاق عن هشام بن عروة هذا الحديث بتمامه، وأخرجه الفاكهي من طريق عبد الرحمن بن أبي الزناد، والنسائي وأبو نعيم في \" المستخرج \" من طريق أبي أسامة كلهم عن هشام بن عروة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (ح٣٨٢٨) قال: وقال الليث: كتب إلي هشام عن أبيه، فذكره.\nوقال الحافظ في الفتح (٧/١٧٩) وهذا التعليق رويناه موصولا في الحديث زغبة من رواية أبي بكر بن أبي داود عن عيسى بن حماد وهو المعروف بزغبة عن الليث، وأخرج ابن إسحاق عن هشام بن عروة هذا الحديث بتمامه، وأخرجه الفاكهي من طريق عبد الرحمن بن أبي الزناد، والنسائي وأبو نعيم في «المستخرج» من طريق أبي أسامة كلهم عن هشام بن عروة.\nقلت: وهي عند النسائي أخرجها في «فضائل الصحابة» (٨٤) قال:حديث أخبرنا الحسن بن منصور بن جعفر، قال:حدثنا أبو أسامة،قال: حدثنا هشام بن عروة، عن أبيه، فذكره.","vol":"9","page":236},{"text":"<span data-type=\"title\" id=toc-1495>أبو طالب بن عبد المطلب</span>\n٦٨٣٠ - (خ م س) المسيب بن حزن - ﵁ - قال: «لما حضرت أبا طالب الوفاةُ، جاءه رسولُ الله - ﷺ-، فوجد عنده أبا جهل [ابن هشام] وعبد الله ابن [أبي] أمية بن المغيرة، فقال: أيْ عَمِّ، قل: لا إله إلا الله، كلمة أحاجُّ لك بها عند الله، فقال أبو جهل وعبد الله بن أبي أمية: أتَرْغَبُ عن مِلَّةِ عبد المطلب؟ فلم يزل رسولُ الله - ﷺ- يَعْرِضُها عليه، ويعودان لتلك المقالة، حتى قال أبو طالب آخر ما كلّمهم أنا على مِلَّةِ عبد المطلب، وأبَى أن يقول: لا إله إلا الله، قال رسولُ الله - ﷺ-: والله، لأسْتَغْفِرَنَّ لك، ما لم أنْهَ عنك، فأنزل الله ﷿ ﴿ما كانَ لِلنَّبيِّ والَّذِينَ آمَنُوا أنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ ولو كانُوا أُولي قُرْبَى مِنْ بَعْدِ ما تَبَيَّنَ لَهُمْ أنَّهُمْ أصْحَابُ الْجَحِيمِ﴾ [التوبة: ١١٣] وأنزل الله ﷿ في أبي طالب. فقال لرسولِ الله - ﷺ-: ﴿إِنَّكَ لاَ تَهْدِي مَنْ أحْبَبْتَ ولكنَّ اللهَ يَهْدِي مَن يَشَاءُ وهُوَ أَعْلَمُ بِالْمُهْتَدِينَ﴾ [القصص: ٥٦]» أخرجه البخاري ومسلم والنسائي (١) .\n⦗٢٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحاج) المحاجة: المجادلة وإظهار الحجة، وهي الدليل.\n_________\n(١) رواه البخاري ٧ / ١٤٩ في فضائل أصحاب النبي ﷺ، باب قصة أبي طالب، وفي الجنائز، باب إذا قال المشرك عند الموت لا إله إلا الله، وفي تفسير سورة براءة، باب قوله تعالى: ﴿ما كان للنبي والذين آمنوا أن يستغفروا للمشركين﴾، وفي تفسير سورة القصص، وفي الأيمان والنذور، باب إذا قال: والله لا أتكلم اليوم فصلى أو قرأ أو سبح أو كبر أو حمد أو هلل فهو على نيته، ومسلم رقم (٢٤) في الإيمان، باب الدليل على صحة إسلام من حضره الموت ما لم يشرع في النزع ...، والنسائي ٤ / ٩٠ و٩١ في الجنائز، باب النهي عن الاستغفار للمشركين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٣٣) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والبخاري (٢/١١٩) قال: حدثنا إسحاق. قال: أخبرنا يعقوب بن إبراهيم قال: حدثني أبي، عن صالح. وفي (٥/٦٥) قال: حدثنا محمود، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر وفي (٦/٨٧) قال: حدثنا إسحاق بن إبراهيم، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٦/١٤١ و٨/١٧٣) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، ومسلم (١/٤٠) قال: حدثني حرملة بن يحيى التجيبي، قال: أخبرناعبد الله بن وهب، قال أخبرني يونس (ح) وحدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق. قال: أخبرنا معمر (ح) وحدثنا حسن الحلواني، وعبد بن حميد، قالا: حدثنا يعقوب، وهو ابن إبراهيم بن سعد، قال: حدثني أبي، عن صالح. والنسائي (٤/٩٠) قال: أخبرنا محمد ابن عبد الأعلى، قال: حدثنا محمد، وهو ابن ثور، عن معمر.\nأربعتهم - معمر، وصالح، وشعيب، ويونس - عن ابن شهاب الزهري، عن سعيد بن المسيب، فذكره.","vol":"9","page":237},{"text":"٦٨٣١ - (خ م) أبو سعيد الخدري - ﵁ - «أنه سمع رسولَ الله - ﷺ- وذُكر عنده عمُّه أبو طالب - فقال: لَعَلَّهُ تَنْفَعُه شَفَاعَتي يَوْمَ القِيامةِ، يُجعل في ضَحْضَاح مِن نار، يَبْلُغُ كَعْبَيْهِ، يَغلي منه أمُّ دِمَاغه» . وفي رواية «يَغْلي منه دِمَاغُهُ من حَرَارَةِ نَعْلَيْهِ» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضحضاح) الضحضاح: الماء القليل، وقد شبه في القلة ما يكون فيه أبو طالب من النار القليلة.\n_________\n(١) رواه البخاري ٧ / ١٤٩ في فضائل أصحاب النبي ﷺ، باب قصة أبي طالب، وفي الرقاق، باب صفة الجنة والنار، ومسلم رقم (٢١٠) في الإيمان، باب شفاعة النبي ﷺ لأبي طالب والتخفيف عنه بسببه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٨/٥٠) قال:حدثنا قتيبة بن سعيد، قال حدثنا ليث -يعني ابن سعد- وفي (٣/٥٥) قال:حدثنا هارون بن معروف، قال: حدثنا ابن وهب، قال: قال حيوة والبخاري (٥/٦٦) قال:حدثنا عبد الله بن يوسف، قال:حدثنا الليث. وفي (٥/٦٦ و٨/١٤٤) قال: حدثنا إبراهيم ابن حمزة، قال:حدثنا بن أبي حازم،والدراوردي.،ومسلم (١/١٣٥) قال حدثنا قتيبة بن سعيد، قال: حدثنا ليث.\nأربعتهم- ليث،وحيوة،وابن أبي حازم،وعبد العزيز بن محمد الدراوردي - عن يزيد بن الهاد، عن عبد الله بن خباب، فذكره.","vol":"9","page":238},{"text":"٦٨٣٢ - (م) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال: «أهْونُ أهْلِ النَّارِ عذابًا: أبو طالب، وهو مُنتَعِل بِنَعْلَيْنِ يَغْلي منهما دِمَاغُهُ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢١٢) في الإيمان، باب أهون أهل النار عذابًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٩٠) (٢٦٣٦) قال:حدثنا عفان. وفي (١/٢٩٥) (٢٦٩٠) قال: حدثنا حسن وعفان،وعبد بن حميد (٧١١) قال: حدثنا الحسن بن موسى ومسلم (١/١٣٥) قال: حدثنا أبو بكر بن أبي شيبة،قال:حدثنا عفان.\nكلاهما - عفان، وحسن - عن حماد بن سلمة، قال: حدثنا ثابت البناني،عن أبي عثمان، فذكره.","vol":"9","page":238},{"text":"٦٨٣٣ - (خ م) العباس بن عبد المطلب - ﵁ - قال: ⦗٢٣٩⦘ «قلت: يا رسول الله، ما أغْنَيْتَ عن عَمِّك، فإنَّه كان يَحُوطُكَ، ويَغْضَبُ لك؟ قال: نعم، هو في ضَحْضَاح من نار، ولولا أنا لكان في الدَّرْكِ الأسْفَلِ مِنَ النَّارِ» وفي رواية «إنه كان يَحُوطُك ويَنْصُرُكَ ويَغْضَبُ لك، فهل ينفعه ذلك؟ قال: نعم، وجدتُه في غَمَرات من النَّارِ، فأخرجتُه إلى ضَحْضَاح» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يحوطك) حاطه يَحُوطُهُ: إذا حفظه وصانه وذبّ عنه، وتوفّر على مصالحه.\n(غمرات) غمرات الموت: شدائده، وغمرات الأمر: معظمه، أراد: أنه كان في معظم النار.\n_________\n(١) رواه البخاري ٧ / ١٤٨ في فضائل أصحاب النبي ﷺ، باب قصة أبي طالب، وفي الأدب، باب كنية المشرك، وفي الرقاق، باب صفة الجنة والنار، ومسلم رقم (٢٠٩) في الإيمان، باب شفاعة النبي ﷺ لأبي طالب والتخفيف عنه بسببه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٤٦٠) . ومسلم (١/١٣٥) قال: حدثنا ابن أبي عمر.\nكلاهما - الحميدي، وابن أبي عمر - قالا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (١/٢٠٦) (١٧٦٣) قال: حدثنا وكيع. وفي (١/٢٠٧) (١٧٧٤) قال: حدثنا يحيى بن سعيد. والبخاري (٥/٦٥) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (١/١٣٥) قال: حدثنيه محمد ابن حاتم. قال: حدثنا يحيى بن سعيد (ح) وحدثنا أبو بكر بن أبي شيبة، عن وكيع.\nكلاهما -وكيع، ويحيى - عن سفيان الثوري.\n٣- وأخرجه أحمد (١/٢٠٦ (١٧٦٨) و١/٢١٠) (١٧٨٩) قال: حدثنا عفان، والبخاري (٨/٥٧) قال: حدثنا موسى بن إسماعيل. وفي (٨/١٤٦) قال: حدثنا مسدد. ومسلم (١/١٣٤) قال: حدثنا عبيد الله بن عمر القواريري، ومحمد بن أبي بكر المقدمي، ومحمد بن عبد الملك الأموي.\nستهم -عفان وموسى بن إسماعيل، ومسدد، وعبيد الله بن عمر، ومحمد بن أبي بكمر، ومحمد بن عبد الملك - قالوا: حدثنا أبو عوانة.\nثلاثتهم - سفيان بن عيينة، وسفيان الثوري، وأبو عوانة- عن عبد الملك بن عمير، وعن عبد الله بن الحارث ابن نوفل، فذكره.","vol":"9","page":238},{"text":"٦٨٣٤ - (م ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ- لِعَمِّه عند الموت: قل: لا إله إلا الله، أشْهَدُ لكَ بها يوم القيامة، فأبى، فأنزل الله ﷿ ﴿إنَّكَ لاَ تَهْدِي مَنْ أحْبَبْتَ ...﴾ الآية [القصص: ٥٦] وفي رواية قال: «لولا أن تُعيِّرَني قُرَيْش، يقولون: إنما حَمَلَهُ على ذلك الجَزَعُ، لأقْرَرْتُ بها عَينَكَ، فأنزل الله الآية» . ⦗٢٤٠⦘ أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٥) في الإيمان، باب الدليل على صحة إسلام من حضره الموت ما لم يشرع في النزع وهو الغرغرة، والترمذي رقم (٣١٨٧) في التفسير، باب ومن سورة القصص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٤) قال: حدثنا يحيى. وفي (٢/٤٤١) قال: حدثنا محمد بن عبيد. ومسلم (١/٤١) قال: حدثنا محمد بن عباد وابن أبي عمر، قالا: حدثنا مروان. (ح) وحدثنا محمد بن حاتم بن ميمون، قال: حدثنا يحيى بن سعيد. والترمذي (٣١٨٨) قال: حدثنا محمد بن بشار. قال حدثنا يحيى بن سعيد.\nثلاثتهم - يحيى بن سعيد، ومحمد بن عبيد، ومروان بن معاوية - عن يزيد بن كيسان، عن أبي حازم الأشجعي، فذكره.","vol":"9","page":239},{"text":"<span data-type=\"title\" id=toc-1496>عَلْقَمَة بن قيس النخعي</span>\n٦٨٣٥ - (خ) علقمة بن قيس النخعي - ﵀ - قال: «كنا جلوسًا مع ابن مسعود، فجاء خبَّاب، فقال: يا أبا عبد الرحمن، أيستطيع هؤلاءأن يَقْرَأُوا كما تَقْرَأ؟ فقال: أمَا إنَّكَ إن شئْتَ أمرتَ بعضهم يقرأ عليك، قال: أجَلْ، قال: اقرأ يا علقمةُ فقال زيد بن حُدَيْر - أخو زياد بن حُدير - أتأمر علقمة أن يقرأ وليس بأقْرَِئنا؟ فقال: أما إنك إن شئتَ أخبرتُك بما قال النبيُّ - ﷺ- في قومك وقومه، فقرأتُ خمسين آية من سورة مريم، فقال عبد الله: كيف ترى؟ قال: قد أحسن، قال عبد الله (١): ما أقرأ شيئًا إلا وهو يقرؤه، ثم التَفَتَ إلى خبَّاب (٢)، وعليه خاتَم من ذهب، فقال: ألمْ يَأنِ لهذا الخاتَم أنْ يُلقى؟ قال: أما إنك لن تراه عليَّ بعد اليوم، فألقاه» أخرجه البخاري (٣) .\n_________\n(١) هو عبد الله بن مسعود ﵁.\n(٢) هو خباب بن الأرت ﵁.\n(٣) ٨ / ٧٧ و٧٨ في المغازي، قدوم الأشعريين وأهل اليمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح ٤٣٨٥) قال: حدثنا أبو نعيم،قال: حدثنا عبد السلام، عن أيوب، عن أبي قلابة، عن زمدم، فذكره.","vol":"9","page":240},{"text":"<span data-type=\"title\" id=toc-1497>مالك بن أنس</span>\n٦٨٣٦ - (ت) أبو هريرة - ﵁ - رواية، قال: «يُوشِك أن يضربَ النَّاسُ أكْبَادَ الإبِلِ يَطْلُبُونَ العِلْم، فلا يَجِدُون أحدًا أعلمَ من عالم المدينة» .\nقال عبد الرزاق في حديثه: هو مالك بن أنس.\nوقال ابن عيينة: يُرَوَنه مالك بن أنس. أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٨٢) في العلم، باب ما جاء في عالم المدينة، ورواه أيضًا أحمد في \" المسند \" ٢ / ٢٩٩، وفيه عنعنة ابن جريج وأبي الزبير، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١١٤٧) .وأحمد (٢/٢٩٩) .والترمذي (٢٦٨٠) قال:حدثنا الحسن بن الصباح البزار وإسحاق بن موسى الأنصاري.\nأربعتهم - الحميدي،وأحمد بن حنبل، والحسن بن الصباح، وإسحاق بن موسى- عن سفيان بن عيينة، قال: حدثنا ابن جريج، وعن أبي الزبير، عن أبي صالح، فذكره.\n(*) أخرجه النسائي في الكبرى (تحفة الأشراف) (٩/١٢٨٧٧) عن علي بن محمد بن علي، عن محمد بن كثير، عن سفيان بن عيينة،عن ابن جريج عن أبي الزناد، عن أبي صالح، به.\nقال المزي: كذا قال: «عن أبي الزناد» والصواب «عن أبي الزبير» كما تقدم.\n(*) في رواية أحمد بن حنبل: «عن أبي صالح،عن أبي هريرة،إن شاء الله عن النبي -ﷺ-.\n(*) وفي رواية الترمذي: «عن أبي صالح، عن أبي هريرة، رواية» وقال: هذا الحديث حسن،وهو حديث بن عيينة قلته:فيه عنعنة ابن جريج، وابن الزبير.","vol":"9","page":241},{"text":"الباب السابع من كتاب الفضائل: في فضل ما ورد ذِكْره من الأزمنة\n<span data-type=\"title\" id=toc-1499>لَيْلَة القَدْر</span>\n٦٨٣٧ - (ط) مالك بن أنس - ﵀ - أنه سمع مَن يَثِقُ به من أهل العلم: «أن رسول الله - ﷺ- أُريَ أعمار الناس قبله - أو ما شاء الله من ذلك - فكأنَّهُ تَقَاصَرَ أعْمارَ أمَّتِه: أن لا يَبْلُغُوا من العمل مثل الذي بلغ ⦗٢٤٢⦘ غيرُهم في طُول العُمُرِ، فأعطاه الله ليلةَ القدر، خير من ألف شهر» . أخرجه «الموطأ» (١) .\n_________\n(١) ١ / ٣٢١ في الاعتكاف، باب ما جاء في ليلة القدر. قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: هذا أحد الأحاديث الأربعة التي لا توجد في غير الموطأ لا مسندًا ولا مرسلًا، وليس فيها حديث منكر، ولا ما يدفعه أصل، قال الزرقاني: قال السيوطي: ولهذا شواهد من حيث المعنى مرسلة، وذكر له شاهدين أحدهما عن علي بن عروة مرسلًا، والثاني عن مجاهد مرسلًا أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٧١٥) أنه سمع من يثق به من أهل العلم يقول: فذكره. وقال الزرقاني في «شرح الموطأ» (٢/٢٩٢): ولهذا شواهد من حدث المعنى مرسلة.","vol":"9","page":241},{"text":"٦٨٣٨ - (ت) يوسف بن سعد - ﵀ - قال: «قام رجل إلى الحسن بن عليّ - بعد ما بايع معاوية - فقال: سوَّدتَ وجُوهَ المؤمنين، أو يا مُسَوِّدَ وجوه المؤمنين، فقال: لا تُؤنِّبْني رحمكَ الله، فإن النبيَّ - ﷺ- أُرِيَ بني أُميَّةَ على منبره، فساءه ذلك، فنزلتْ ﴿إنَّا أعْطَيْنَاكَ الكَوْثَرَ﴾ يا مُحَمدُ، يعني: نهرًا في الجنة، ونزلت: ﴿إنَّا أنْزَلْنَاهُ فِي لَيْلَةِ القَدْرِ. وَمَا أَدْرَاكَ مَا لَيْلَةُ القَدْرِ. ليلةُ القدرِ خَيْرٌ مِنْ ألْفِ شَهْرٍ﴾ يَمْلِكُها بعدك بَنُو أمَيَّةَ يا محمدُ» . قال القاسم بن الفضل: فعددنا، فإذا هي ألفُ شهر، لا تزيدُ يومًا، ولا تنقُصُ. أخرجه الترمذي (١) .\n⦗٢٤٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التأنيب): اللوم والتعنيف، أنَّبَه يؤنِّبه تأنِيبًا.\n(خير من ألف شهر): قد جاء في متن الحديث: أن مدة ولاية بني أمية كانت ألف شهر، وأنها هي التي أراد الله ﷿ بقوله: ﴿ليلة القدر خير من ألف شهر﴾ وألف شهر هي ثلاثٌ وثمانون سنة وأربعة أشهر، وكان أول استقلال بني أمية بالأمر وانفرادهم منذ بيعة الحسن بن علي بن أبي طالب - ﵄لمعاوية بن أبي سفيان، وذلك على رأس أربعين سنة من الهجرة، وكان انقضاء دولتهم على يد أبي مسلم الخراساني في سنة اثنتين وثلاثين ومائة، وذلك اثنتان وتسعون سنة، تسقط منها مدة خلافة عبد الله بن الزبير هي ثمان سنين وثمانية أشهر، ويبقى ثلاث وثمانون سنة وأربعة أشهر، وهي ألف شهر، ولذلك قال في الحديث: «فحسبناها فلم تزد ولم تنقص» .\n_________\n(١) رقم (٣٣٤٧) في التفسير، باب ومن سورة ليلة القدر، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه من حديث القاسم بن الفضل وقد قيل: عن القاسم بن الفضل عن يوسف بن مازن، والقاسم بن الفضل الحداني هو ثقة وثقة يحيى بن سعيد وعبد الرحمن بن مهدي، ويوسف بن سعد رجل مجهول، ولا نعرف هذا الحديث على هذا اللفظ إلا من هذا الوجه، وقال الحافظ ابن كثير في \" تفسيره \" بعد أن أورد هذا الحديث: وقد روى هذا الحديث الحاكم في ⦗٢٤٣⦘ \" مستدركه \" من طريق القاسم بن الفضل عن يوسف بن مازن به، وقول الترمذي: إن يوسف هذا مجهول، فيه نظر فإنه قد روى عنه جماعة منهم حماد بن سلمة وخالد الحذاء ويونس بن عبيد، وقال فيه يحيى بن معين: هو مشهور، وفي رواية، عن ابن معين: ثقة، ورواه ابن جرير من طريق القاسم بن الفضل عن عيسى بن مازن، كذا قال، وهذا يقتضي اضطرابًا في هذا الحديث والله أعلم، ثم هذا الحديث على كل تقدير منكرًا جدًا، قال شيخنا الإمام الحافظ الحجة أبو الحجاج المزي: هو حديث منكر، وانظر بقية كلام ابن كثير على هذا الحديث ٩ / ٢٥١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٥٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الطيالسي، قال: حدثنا القاسم بن الفضل الحراني عن يوسف بن سعد، فذكره.\nوقال: هذا الحديث غريب لا نعرفه إلا من هذا الوجه من حديث القاسم بن الفضل، وقد قيل عن القاسم ابن الفضل عن يوسف بن مازن، والقاسم بن الفضل الحراني هو ثقة، وثقه يحيى بن سعيد وعبد الرحمن بن مهدي، ويوسف بن سعيد، رجل مجهول ولانعرف هذا الحديث على هذا اللفظ إلا من هذا الوجه","vol":"9","page":242},{"text":"<span data-type=\"title\" id=toc-1500>وقتها: العشر الأواخر، والسبع الأواخر</span>\n٦٨٣٩ - (خ م ط د) عبد الله بن عمر - ﵄ -: «أن رجالًا ⦗٢٤٤⦘ من أصحاب النبيِّ - ﷺ- أُرُوا ليلة القَدْرِ في المنام، في السَّبْعِ الأواخِرِ، فقال النبيُّ - ﷺ-: أرى رُؤياكم تَوَاطَأتْ في السَّبْعِ الأواخِرِ، فمن كان مُتَحَرِّيها فَلْيَتَحَرَّها في السَّبع الأواخر» وفي رواية قال: رأى رجل أن ليلة القدر، ليلة سبع وعشرين، فقال النبيُّ - ﷺ-: «أرى رؤياكم في العَشْرِ الأوَاخِرِ، فاطْلُبُوها في الوتر» وفي رواية: أن رسولُ الله - ﷺ- قال في ليلة القدر: «إنَّ ناسًا منكم قد أُرُوا أنها في السبع الأُوَل، وأُرِيَ ناس منكم أنها في السَّبْعِ الغَوَابِر، فالتمسوها في العشر الغوابر» . أخرجه البخاري ومسلم.\nوللبخاري: «أن ناسًا أُرُوا ليلةَ القدر في السَّبْعِ الأواخر، وأن ناسًا أُرُوا أنها في العَشْرِ الأواخِرِ، فقال النبيُّ - ﷺ- التَمِسُوها في السَّبْعِ الأواخِرِ» ولمسلم أن النبيَّ - ﷺ- قال: «تَحَرَّوا ليلة القدر في السَّبْع الأواخِرِ» وفي أخرى قال رسولُ الله - ﷺ-: «التمسوها في العَشْرِ الأواخِرِ - يعني ليلة القدر، فإنْ ضَعُفَ أحدكم أو عَجَزَ، فلا يُغْلَبَنَّ عن السَّبْعِ البَواقي» وفي أخرى: «من كان مُلْتَمِسها، فليلْتَمِسْها في العَشر الأواخِرِ» وفي أخرى قال: «تحيَّنوا ليلة القدر في العشر الأواخر - أو قال: في السَّبْع الأواخِرِ» .\nوأخرج «الموطأ» الرواية الأولى، ورواية مسلم الأولى.\nوأخرج أبو داود رواية مسلم الأولى (١) .\n⦗٢٤٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تواطأت) المواطأة مهموزًا: الموافقة والممالأة، كأنَّ كل واحد منهما قد وطئ أثر الآخر، وقد جاء اللفظ في الحديث بترك الهمز، وتخفيف الهمز مذهب للعرب معروف.\n(التحرِّي): القصد والاجتهاد في طلب الغرض.\n(التحيُّن): طلب الحين، وهو الوقت من الزمان.\n_________\n(١) رواه البخاري ٤ / ٢٢١ في صلاة التراويح، باب التماس ليلة القدر في السبع الأواخر، وفي ⦗٢٤٥⦘ التعبير، باب التواطؤ على الرؤيا، ومسلم رقم (١١٦٥) في الصيام، باب فضل ليلة القدر والحث على طلبها، والموطأ ١ / ٣٢١ في الاعتكاف، باب ما جاء في ليلة القدر، وأبو داود رقم (١٣٨٥) في الصلاة، باب من روى أنها في السبع الأواخر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حصيح: أخرجه مالك (الموطأ) (٢١٣) . وأحمد (٢/٥) (٤٤٩٩) قال: حدثنا إسماعيل. قال: أخبرنا أيوب. وفي (٢/١٧) (٤٦٧١) قال: حدثنا يحيى، عن عبيد الله، والبخاري (٢/٦٩) قال: حدثا أبو النعمان، قال: حدثنا حماد بن زيد، عن أيوب، وفي (٣/٥٩) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٤/١٧٠) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. والنسائى في الكبرى (تحفة الأشراف) (٥/٣٨) عن قتيبة، عن الليث بن سعد وفي (٨٣٦٣) عن محمد بن سلمة، والحارث بن مسكين، كلاهما - عن ابن القاسم عن مالك، وابن خزيمة (٢١٨٢) قال: حدثنا أحمد بن عبدة، قال: حدثنا عبد الوارث، عن أيوب.\nأربعتهم - مالك وأيوب، وعبيد الله، والليث - عن نافع، فذكره.\n(*) في رواية أيوب: «كان الناس يرون الرؤيا، فيقصونا على رسول الله -ﷺ-....ثم ذكر الحديث.»\nوبلفظ «رأى رجل، أن ليلة القدر ليلة سبع وعشرين، فقال النبي -ﷺ-: أرى رؤياكم في العشر الأواخر، فاطلبوها في الوتر منها..»\nوفي رواية: «سمعت رسول الله -ﷺ- يقول اليلة القدر: إن ناسا منكم قد أروا أنها في السبع الأول، وأري ناس منكم أنها في السبع الغوابر، فالتمسوها في العشر الغوابر» .\nأخرجه الحميدي (٦٣٤) قال: حدثنا سفيان، وأحمد (٢/٨ (٤٥٤٧) قال: حدثنا سفيان. وفي (٢/٣٦) (٤٩٤٥) قال: حدثنا عبد الرزاق، قال حدثنا معمر. وافي (٢/٤٩٣٨٣٧) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. والدارمي (١٧٩٠) قال: أخبرنا عبد الله بن صالح قال: حدثني الليث، قال: حدثني عقيل. والبخاري (٩/٤٠) قال: حدثنا يحيى بن بكير، قال حدثنا الليث، عن عقيل، ومسلم (٣/١٧٠) قال: حدثنا عمرو الناقد، وزهير بن حرب. قال زهير: حدثنا سفيان بن عيننة. (ح) وحدثني حرملة يحيى، قال: أخبرنا ابن وهب. قال: أخبرني يونس. والنسائي في الكبرى تحفة الأشراف (٦٩٩٩) عن الربيع بن سليمان، عن ابن وهب، عن يونس.\nخمستهم - سفيان بن عيينة، ومعمر، وابن جريج، وعقيل، ويونس - عن ابن شهاب الزهري، عن سالم، فذكره.\nوبلفظ: «جاوز أصحاب النبي -ﷺ- السبع الأوسط من رمضان. فقال النبي -ﷺ-: من كان منكم متحريا فليتحرها في السبع الأواخر» .\nأخرجه ابن خزيمة (٢٢٢٢) قال: حدثنا الربيع بن سليمان، قال: حدثنا ابن وهب، قال: حدثني حنظلة ابن أبي سفيان، أنه سمع سالم بن عبد الله بن عمر يقول: فذكره.\nوبلفظ «التمسوها في العشر الأواخر، يعني ليلة القدر، فإن ضعف أحدكم، أو عجز، فلا يغلبن على السبع البواقي» .\nأخرجه أحمد (٢/٤٤) (٥٠٣١) قال: حدثنا بهز. وفي (٢/٧٥) (٥٤٤٣) قال: حدثنا عفان. وفي (٢/٧٨) (٥٤٨٥) قال: حدثنا محمد بن جعفر، وفي (٢/٩١) (٥٦٥١) قال: حدثنا أبو النضر، هاشم بن القاسم، ومسلم (٣/١٧٠) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر وابن خزيمة (٢١٨٣) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر.\nأربعتهم - بهز، وعفان، ومحمد بن جعفر، وهاشم بن القاسم - قالوا: حدثنا شعبة. قال: حدثنا عقبة ابن حريث، فذكره.\nوبلفظ «تحينوا ليلة القدر في العشر الأواخر، أو قال: في التسع الأواخر» .\nأخرجه مسلم (٣/١٧٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، عن الشيباني، عن جبلة، ومحارب، فذكراه.\n(*) وأخرجه أحمد (٢/٨١) (٥٥٣٤) . ومسلم (٣/١٧٠) قال: حدثنا محمد بن المثنى.\nكلاهما - أحمد بن حنبل، ومحمد بن المثنى - عن محمد بن جعفر، قال: حدثنا شعبة، عن جبلة بن سحيم، فذكره. ليس فيه (محارب) .\nوبلفظ: «سئل رسول الله -ﷺ- وأنا أسمع، عن ليلة القدر؟ فقال: هي في كل رمضان» .\nأخرجه أبوداود (١٣٨٧) قال: حدثنا حميد بن زنجويه النسائي، قال: أخبرنا سعيد بن أبي مريم، قال: حدثنا محمد بن جعفر بن كثير، قال: أخبرنا موسى بن عقبة، عن أبي إسحاق، عن سعيد بن جبير، فذكره.\n(*) قال أبو داود: رواه سفيان وشعبة عن أبي إسحاق موقوفا على ابن عمر، لم يرفعاه إلى النبي -ﷺ-.\nوبلفظ: «تحروا ليلة القدر في السبع الأواخر» .\nوفي رواية: «من كان متحريا، فليتحرها ليلة سبع وعشرين، وقال: تحروها ليلة سبع وعشرين، يعني ليلة القدر.» .\nأخرجه مالك (الموطأ) (٢١٢) . وأحمد (٢/٢٧) و(٤٨٠٨) قال: حدثنا يزيد بن هارون، قال: أخبرنا شعبة. وفي (٢/٦٢) (٥٢٨٣) قال: حدثنا عبد الرحمن عن سفيان. وفي (٢/٧٤) (٥٤٣٠) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم، وفي (٢/١١٣) (٥٩٣٢) قال: حدثنا إسحاق، قال: أخبرنا مالك. وفي (٢/١٥٧) (٦٤٧٤) قال: حدثنا الأسود بن عامر، قال: حدثنا شعبة، وعبد بن حميد (٧٩٣) قال: حدثنا سعيد بن عامر، عن شعبة. ومسلم (٣/١٧٠) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وأبو داود (١٣٨٥) قال: حدثنا القعنبي، عن مالك. والنسائي في الكبرى (تحفة الأشراف) (٧١٤٧) عن علي بن حجر، عن إسماعيل بن جعفر. وفي (٧٢٣٠) عن محمد بن سلمة عن ابن القاسم عن مالك.\nخمستهم - مالك، وشعبة، وسفيان الثوري، وعبد العزيز بن مسلم وإسماعيل بن جعفر - عن عبد الله بن دينار، فذكره.\n(*) في رواية الأسود بن عامر: قال: قال شعبة: وذكر لي رجل ثقة، عن سفيان، أنه كان يقول: إنما قال: «من كان متحريها، فليتحرها في السبع البواقي» . قال شعبة، فلا أدري قال ذا، أو ذا، شعبة شك. قال عبد الله بن أحمد: قال أبي: الرجل الثقة: يحيى بن سعيد القطان.","vol":"9","page":243},{"text":"٦٨٤٠ - (خ م ط ت) عائشة - ﵂ - أن رسولَ الله - ﷺ- قال: «تَحرَّوا ليلة القدر في العَشْرِ الأواخِرِ من رمضان» .\nوفي رواية قالت: «كان رسولُ الله - ﷺ- يُجاوِرُ العَشْر الأواخر في رمضان، ويقول: تَحَرَّوا ليلة القدر في العَشْرِ الأواخِرِ من رمضان» أخرجه البخاري ومسلم، و«الموطأ» أخرج الأولى مرسلًا عن عروة، وأخرج الترمذي الثانية (١) .\n_________\n(١) رواه البخاري ٤ / ٢٢٥ في صلاة التراويح، باب تحري ليلة القدر في الوتر من العشر الأواخر، ومسلم رقم (١١٦٩) في الصيام، باب فضل ليلة القدر والحث على طلبها، والموطأ ١ / ٣١٩ في الاعتكاف، باب ما جاء في ليلة القدر، والترمذي رقم (٧٩٢) في الصوم، باب ما جاء في ليلة القدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٣) قال: حدثنا سليمان، والبخاري (٣/٦٠) قال: حدثنا قتيبة بن سعيد. كلاهما - سليمان، وقتيبة بن سعيد - عن إسماعيل بن جعفر، عن أبي سهيل، عن أبيه مالك بن أبي عامر، فذكره.\nوالراوية الثانية:\nأخرجها أحمد (٦/٥٠) حدثنا: يحيى. وفي (٦/٥٦ و٢٠٤) قال: حدثنا ابن نمير. وفي (٦/٢٠٤) قال: حدثنا وكيع. والبخاري (٣/٦١) قال: حدثنا محمد بن المثنى، قال:حدثنا يحيى (ح) وحدثني محمد، قال: أخبرنا عبدة، ومسلم (٣/١٧٣) قال:حدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن نمير ووكيع، وفي (٣/١٧٥) قال: حدثنا يحيى بن يحيى، قال: أخبرا أبو معاوية ح وحدثنا سهل بن عثمان، قال: أخبرنا حفص بن غياث ح وحدثنا أبوبكر بن أبي شببة وأبو كريب.،قالا:حدثنا ابن نمير. والترمذي (٧٩٢) قال:حدثنا هارون بن إسحاق بن الهمداني. قال:حدثنا عبدة بن سليمان.\nستتهم - يحيى بن سعيد، وعبد الله بن نمير، ووكيع، وعبدة بن سليمان، وأبو معاوية،وحفص بن غياث- عن هشام بن عروة، عن أبيه، فذكره.","vol":"9","page":245},{"text":"٦٨٤١ - (م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «أُرِيتُ لَيْلَةَ القَدرِ، ثم أيْقَظَنِي بعضُ أهلي فَنُسِّيتُها، فَالْتَمِسوها في العَشْرِ الغَوابِرِ» وقال حَرْملةُ: «فنَسِيتُها» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغوابر): البواقي وقد ذكر.\n_________\n(١) رقم (١١٦٦) في الصيام، باب فضل ليلة القدر والحث على طلبها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (١٧٨٩) قال: أخبرنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني يونس. ومسلم (٣/١٧٠) قال: حدثنا أبو الطاهر وحرملة بن يحيى. قالا: أخبرنا ابن وهب. قال: أخبرني يونس. والنسائي في الكبرى (الورقة ٤٤) قال: أخبرنا عمرو بن سواد بن الأسود بن عمرو، والحارث ابن مسكين، قراءة عليه،عن ابن وهب. قال: أخبرني يونس (ح) وأخبرنا ابن مسكين، قراءة عليه، وعن ابن وهب، قال: أخبرني يونس (ح) وأخبرنا إسحاق بن منصور،ومحمد بن عبد الملك،عن بشر بن شعيب، قال حدثني أبي «وابن خزيمة» (٢١٩٧) قال: أخبرني محمد بن عبد الله بن عبد الحكم، أن ابن وهب أخبرهم. قال: أخبرني يونس.\nكلاهما - يونس بن يزيد، وشعيب بن أبي حمزة، عن الزهري، عن أبي سلمة،فذكره.","vol":"9","page":246},{"text":"<span data-type=\"title\" id=toc-1501>ليلة إحدى وعشرين</span>\n٦٨٤٢ - (خ م ط د س) أبو سعيد الخدري - ﵁ - قال: «اعتكفنا مع رسولِ الله - ﷺ- العَشْرَ الأوسَط، فلما كان صبيحة عشرين، نقلنا متاعَنا، فأتانا النبيُّ - ﷺ-، فقال: من كان اعتكف فلْيرجِعْ إلى مُعْتَكَفِه فإني رأيتُ هذه الليلة، ورأيتُني أسجدُ في ماء وطين، فلما رجع إلى مُعتَكَفه هاجتِ السَّماءُ، فوالذي بعثه بالحق، لقد هاجت السَّماء من آخر ذلك اليوم، وكان المسجد على عَريش، فلقد رأيتُ على أنْفِه وأرْنَبَتِه أثَرَ الماءِ والطين» .\nوفي رواية نحوه، إلا أنه قال: «حتى إذا كان ليلة إحدى وعشرين - وهي الليلة التي خرج في صبيحتها من اعتكافه - قال: من كان اعتكف معي فليعتكف العَشْرَ الأواخِرَ» وفي أخرى نحوه، إلا أنه قال: «كان النبيُّ - ﷺ- يُجاوِرُ في رمضان العَشْر التي في وسط الشهر، فإذا كان حين يُمْسي من عشرين ليلة تمضي، ويستقبل إحدى وعشرين، رجع إلى مسكنه، ورجع ⦗٢٤٧⦘ من كان يُجاورُ معه، وأنه أقام في شهر جاور فيه الليلة التي كان يرجع فيها، فخطب الناسَ، وأمرهم بما شاء الله، ثم قال: كنت أجَاورُ هذه العشر، ثم بدا لي أن أجاوِرَ هذه العشر الأواخر، فمن كان اعتكف معي فليلبثْ في مُعْتَكَفِهِ ... ثم ذكره» وفيه: «فوكَفَ المسجد في مصلَّى النبيِّ - ﷺ- ليلة إحدى وعشرين ... الحديث» .\nوفي رواية قال أبو سلمة: «انْطَلَقْتُ إلى أبي سعيد، فقلت: ألا تخرج بنا إلى النخل فنتحدَّث؟ فخرج، فقلت: حدِّثْني ما سمعتَ من رسولِ الله - ﷺ- في ليلة القدر، قال: اعتكف رسولُ الله - ﷺ- العَشْرَ الأول من رمضان، واعتكفنا معه، فأتاه جبريلُ ﵇، فقال: إن الذي تطلب أمامَكَ، فاعتكفَ العَشْرَ الأوسَطَ، واعتكفنا معه، فأتاه جبريلُ ﵇ فقال: إن الذي تطلب أمَامَك، ثم قام النبيُّ - ﷺ- خطيبًا صبيحةَ عشرين من رمضان، فقال: من كان اعتكف مع النبيِّ - ﷺ- فليرجع، فإني رأيت ليلة القدر، وإني أُنْسِيتُها، وإنها في العَشْرِ الأواخِرِ في وتر، إني رأيتُ كأني أسجد في طين وماء، وكان سَقْفُ المسجد جريدَ النَّخْل، وما نرى في السماء شيئًا، فجاءتْ قَزَعة فمُطِرْنا، فصلى بنا النبيُّ - ﷺ- حتى رأيتُ أثر الطين والماء على جبهة النبي - ﷺ- وأرْنَبَتِه، تَصْدِيقَ رؤياه» .\nقال الحميدي: كان البخاري يحتج بهذا الحديث، فيقول: لا تمسح الجبهة ⦗٢٤٨⦘ في الصلاة، بل تمسح بعد الصلاة، لأن النبيَّ - ﷺ- رُئِيَ الماءُ والطين في أرنَبته وجَبْهَتِهِ بعد ما صلَّى، وأعاد البخاري طرفًا منه في الصلاة من رواية أبي سلمة عن أبي سعيد قال: رأيتُ رسولَ الله - ﷺ- سجد في الماء والطين، حتى رأيتُ أثرَ الطين في جَبْهته. وعند مسلم: «أن رسولَ الله - ﷺ- اعتكف العشر الأول من رمضان، ثم اعتكف العَشْرَ الأوسطَ في قُبَّة تُرْكيَّة على سُدَّتها حَصير، فأخذ الحَصير بيده، فنحَّاها في ناحية القُبَّة، ثم أطْلَع رأسه، فكلَّم الناس، فَدَنَوْا منه، فقال: إني اعتكفت العشرَ الأول ألتمس هذه الليلة، ثم إني اعتكفتُ العَشْرَ الأوْسَطَ، ثم أُتيتُ، فقيل [لي]: إنها في العشر الأواخِرِ، فمن أحبَّ منكم أن يعتكف فليعتكف، فاعتكفَ الناسُ معه، وقال: إني أُريتُها ليلة وِتر، وأنِّي أسجد في صبيحتها في طين وماء، فأصبح من ليلة إحدى وعشرين، وقد قام إلى الصبح، فمطَرَت السَّماءُ، فَوَكَفَ المسجد، فأبصرتُ الطينَ والماءَ، فخرج حين فرغ من صلاة الصُّبح وجبينُه ورَوْثَةُ أنْفِه فيهما الطِّينُ والماءُ، وإذا هي ليلة إحدى وعشرينَ من العشر الأواخر» وله في أخرى قال: «اعتكف رسولُ الله - ﷺ- العَشْرَ الأوْسَطَ من رمضان، يلتمس ليلةَ القدر قبل أن تُبان له. قال: فلما انْقَضَيْنَ أمر بالبناء فَقُوِّضَ، ثم أُبيْنَت له أنها في العشر الأواخر، فأمر بالبناء فأعيدَ، ثم خرج على الناس، فقال: يا أيها الناس، إنها كانت أُبينت لي ليلةُ القدر، وإني خرجت لأخبركم بها، فجاء ⦗٢٤٩⦘ رجلان يَحْتَقَّان، معهما الشَّيطانُ، فنُسِّيتها، فالتمسوها في العَشْر الأواخِرِ [من رمضانَ]، التمسوها في التَاسِعَةِ والسّابِعَةِ والخَامِسةِ، قال: قلت: يا أبا سعيد، إنكم بالعدد أعلم منا، قال: أجَلْ، نحن أحق بذلك منكم، قال: قلت: ما التَّاسِعةُ والسَّابِعةُ والخامِسَةُ؟ قال: إذا مضت واحدة وعشرون، فالتي تليها: ثِنْتانِ وعشرون، فهي التاسعة، فإذا مضى ثلاث وعشرون، فالتي تليها السَّابِعة، فإذا مضى خمس وعشرون، فالتي تليها: الخامسةُ» وقال في رواية مكان «يحتقان»: «يَخْتَصِمان» وأخرج «الموطأ» وأبو داود والنسائي قال: «كان رسولُ الله - ﷺ- يعتكف العشر الأوسط من رمضان، فاعتكف عامًا، حتى إذا كان ليلة إحدى وعشرين - وهي الليلة يخرج فيها من صبيحتها من اعتكافه - قال: من كان اعتكف معي فليعتكف العشر الأواخر وقد أُرِيتُ هذه الليلة، ثم أُنسيتها، وقد رأيتُني أسجد من صبيحتها في ماء وطين، فالتمسوها في العشر الأواخر، والتمسوها في كل وتر» وقال أبو سعيد: «فأمطَرتِ السماءُ تِلْكَ الليلة، وكان المسجدُ على عَرِيش، فوكَفَ المسجدُ، قال أبو سعيد: فأبْصَرَتْ عينايَ رسولَ الله - ﷺ- انصرف وعلى جبهته وأنفه أثَرُ الماءِ والطِّينِ من إحدى وعشرين» .\nوأخرج أبو داود أيضًا نحو رواية مسلم الآخرة، وأول حديثه قال: ⦗٢٥٠⦘ «التمسوها في العَشْرِ الأواخِر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هاجت السماء) أي: تغيمت وبدت فيها أمارات المطر.\n(العريش): السقف المعمول من سعف ونحوه على أساطين من خشب أو غيرها.\n(أرنبة الأنف): طرفه.\n(المجاورة) هاهنا: الاعتكاف.\n(القزعة): القطعة من الغيم.\n(رَوثة الأنف): طرف أرنبته.\n(تقويض البناء): هدمه، وأراد به هاهنا: قلع الخباء الذي كان قد ضرب له ليعتكف فيه. ⦗٢٥١⦘\n(حاقَّ) فلان فلانًا: إذا خاصمه ونازعه، وادَّعى كل واحد منهما الحق لنفسه.\n_________\n(١) رواه البخاري ٤ / ٢٢٢ - ٢٢٥ في صلاة التراويح، باب التماس ليلة القدر في السبع الأواخر، وباب تحري ليلة القدر في الوتر من العشر الأواخر، وفي الجماعة، باب هل يصلي الإمام لمن حضر وهل يخطب يوم الجمعة في المطر، وفي صفة الصلاة، باب السجود على الأنف والسجود على الطين، وباب من لم يمسح جبهته وأنفه حتى صلى، وفي الاعتكاف، باب الاعتكاف في العشر الأواخر والاعتكاف في المساجد كلها، وباب الاعتكاف وخروج النبي ﷺ صبيحة عشرين، وباب من خرج من اعتكافه عند الصبح، ومسلم رقم (١١٦٧) في الصيام، باب فضل ليلة القدر والحث على طلبها، والموطأ ١ / ٣١٩ في الاعتكاف، باب ما جاء في ليلة القدر، وأبو داود رقم (١٣٨٢) و(١٢٨٣) في الصلاة، باب ما جاء في ليلة القدر، والنسائي ٣ / ٧٩ و٨٠ في السهو، باب ترك مسح الجبهة بعد التسليم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"9","page":246},{"text":"<span data-type=\"title\" id=toc-1502>ليلة اثنين وعشرين</span>\n٦٨٤٣ - (د) عبد الله بن أنيس - ﵁ - قال: «كنت في مجلس بني سَلِمَةَ وأنا أصغرهم، فقالوا: من يسألُ لنا رسولَ الله - ﷺ- عن ليلةِ القَدْرِ؟ وذلك صبيحة إحدى وعشرين من رمضان، فخرجتُ فوافيتُ مع رسولِ الله - ﷺ- صلاةَ المغرب، ثم قمتُ بباب بيته، فمرَّ بي، فقال: ادخل، فدخلتُ، فأُتيَ بعَشائه، فلقد كنتُ أكفُّ يدي عنه من قِلَّته، فلما فرغ قال: ناولني نَعْليَّ، فقام، وقمتُ معه، فلما خرجنا قال: كانت لك حاجة؟ (١) فقلتُ: أجل، أرسَلَني إليك رهط من بني سلمة، يسألونك عن ليلة القَدْرِ؟ فقال: كم الليلة؟ قلتُ: اثنتان وعشرون، قال: هي الليلة، ثم رجع فقال: أو القابلة، يريد: ليلة ثلاث وعشرين» أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: كأن لك حاجة.\n(٢) رقم (١٣٧٩) في الصلاة، باب في ليلة القدر، وفي سنده ضمرة بن عبد الله بن أنيس لم يوثقه غير ابن حبان وباقي رجاله ثقات. وقال المنذري في \" مختصر سنن أبي داود \": قال أبو داود: وهذا حديث غريب لم يرو الزهري عن ضمرة غير هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٧٩) قال:حدثنا أحمد بن حفص، والنسائي في الكبرى (تحفة الأشراف) (٥١٤٣) عن محمد بن عقيل.\nكلاهما -أحمد بن حفص، ومحمد بن عقيل - عن حفص بن عبد الله،عن إبراهيم بن طهمان، عن عباد ابن إسحاق، عن محمد بن مسلم الزهري،عن ضمرة بن عبد الله بن أنيس، فذكره.\nقلت: في سند ضمرة بن عبد الله بن أنيس،لم يوثقه غير ابن حبان.","vol":"9","page":251},{"text":"<span data-type=\"title\" id=toc-1503>ليلة ثلاث وعشرين</span>\n٦٨٤٤ - (خ) عبد الرحمن بن عُبيد الصنابحي: قال: «خرجنا من ⦗٢٥٢⦘ اليمن مُهاجِرين، فقدمنا الجُحْفَةَ ضُحى، فأقبلَ علينا راكب، فقلت له: الخَبَرَ، فقال: دَفَنّا رسولَ الله - ﷺ- منذُ خمس، قلتُ: ما سبقك إلا بخمس، هل سمعتَ في ليلة القدر شيئًا؟ قال: أخبرني بلال مؤذنُ رسولِ الله - ﷺ-: أنها أولُ السبع من العشر الأواخر» أخرجه البخاري (١) .\n_________\n(١) ٨ / ١١٦ في المغازي، باب بعث النبي ﷺ أسامة بن زيد في مرضه الذي توفي فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (خ ٤٤٧٠) قال: حدثنا أصبغ، قال: أخبرني ابن وهب، قال: أخبرني عمرو بن أبي حبيب، عن ابي الخير، عن الصنابحي، فذكره.","vol":"9","page":251},{"text":"٦٨٤٥ - (م ط د) عبد الله بن أنيس - ﵁ - قال: «قلتُ: يا رسول الله، إن لي بادية أكون فيها، وأنا أصلِّي فيها بحمد الله، فمُرني بليلة أنزِلُها إلى هذا المسجد، فقال: انزل ليلة ثلاث وعشرين، قيل لابنه: كيفَ كانَ أبوك يصنعُ؟ قال: كان يدخلُ المسْجِدَ إذا صلَّى العصرَ، فلا يخرجُ منه لحَاجَة حتى يصليَ الصُّبْحَ، فإذا صلَّى الصُّبْحَ وجد دَابّتَه على بابِ المسجِدِ، فجلس عليها ولحِقَ ببادِيَتِه» أخرجه أبو داود (١) .\nوفي رواية «الموطأ»: أنه قال لرسول الله - ﷺ-: إني رجل شَاسِعُ الدَّارِ، فمرني ليلة أنزل لها، فقال رسولُ الله - ﷺ-: «انزِل ليلة ثلاث وعشرين من رمضان» (٢) .\nوفي رواية مسلم: قال عبد الله بن أنيس: إن رسولَ الله - ﷺ- قال: ⦗٢٥٣⦘ «أُريتُ ليلة القدر، ثم أنسيتها، وأُراني صبيحتها أسجد في ماء وطين، قال: فمُطرنا ليلة ثلاث وعشرين، فصلَّى بنا رسولُ الله - ﷺ- فانصرف وإن أثَرَ الماءِ والطين على جَبْهَتِه وأنفه، وكان عبد الله بن أُنيس يقول: ثلاث وعشرين» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شاسع) الشاسع: البعيد.\n_________\n(١) رقم (١٣٨٠) في الصلاة، باب في ليلة القدر، وهو حديث حسن.\n(٢) رواه مالك في \" الموطأ \" ١ / ٣٢٠ في الاعتكاف، باب ما جاء في ليلة القدر، وإسناده منقطع، وقد وصله مسلم في الرواية التي بعده.\n(٣) رواه مسلم رقم (١١٦٨) في الصيام، باب فضل ليلة القدر والحث على طلبها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٩٥) . ومسلم (٣/١٧٣) قال: حدثا سعيد بن عمرو بن سهل بن إسحاق بن محمد بن الأشعث بن قيس الكندي، وعلي بن خشرم.\nثلاثتهم - أحمد بن حنبل، وسعيد بن عمرو، وابن خشرم - عن أبي ضمرة انس بن عياض، عن الضحاك ابن عثمان، عن أبي النضر مولى عمر بن عبيد الله عن بسر بن سعيد، فذكره.\nوأخرجه أبو داود (١٣٨٠) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وابن خزيمة (٢٢٠٠) قال: حدثنا مؤمل بن هشام اليشكري قال: حدثنا إسماعيل.\nكلاهما - زهير، وإسماعيل - عن محمد بن إسحاق، عن محمد بن إبراهيم عن ابن عبد الله بن أنيس الجهني، فذكره.\nوأخرجه مالك (٢/٧) عن أبي النضر مولى عمربن عبيد الله، فذكره.\nبإسناد منقطع، وقد وصله مسلم.","vol":"9","page":252},{"text":"<span data-type=\"title\" id=toc-1504>ليلة أربع وعشرين</span>\n٦٨٤٦ - (خ) عبد الله بن عباس - ﵄ - قال: «التمِسُوها في أربع وعشرين» أخرجه البخاري (١) .\n_________\n(١) ٤ / ٢٢٧ في صلاة التراويح، باب تحري ليلة القدر في الوتر من العشر الأواخر، قال البخاري: وعن خالد عن عكرمة عن ابن عباس قال ... فذكره، قال الحافظ في \" الفتح \": ظاهره أنه من رواية عبد الوهاب عن خالد أيضًا، لكن جزم المزي بأن طريق خالد هذه معلقة، والذي أظن أنها موصولة بالإسناد الأول، وإنما حذفها أصحاب المسندات لكونها موقوفة، وقد روى أحمد من طريق سماك بن حرب عن عكرمة عن ابن عباس قال: أتيت وأنا نائم، فقيل لي: الليلة ليلة القدر، فقمت وأنا ناعس، فتعلقت ببعض أطناب رسول الله ﷺ فإذا هو يصلي، قال: فنظرت في تلك الليلة، فإذا هي ليلة أربع وعشرين، وقد أشكل هذا مع قوله في الطريق الأخرى: إنها في وتر، وأجيب بأن الجمع ممكن بين الروايتين أن يحمل ما ورد مما ظاهره الشفع أن يكون باعتبار الابتداء بالعدد من آخر الشهر فتكون ليلة الرابع والعشرين هي السابعة، ويحتمل أن يكون مراد ابن عباس بقوله: في أربع وعشرين أي: أول ما يرجى من السبع البواقي، فيوافق ما تقدم من التماسها في السبع البواقي، وانظر بقية كلام الحافظ في \" الفتح \" ٤ / ٢٢٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (ح ٢٠٢٢) قال: حدثنا عبد الله بن أبي الأسود،قال: حدثنا عاصم، عن أبي مجلز وعكرمة،قالا: قال ابن عباس. فذكر حديثا ثم قال: تابعه عبد الوهاب،عن أيوب، وعن خالد، عن عكرمة،عن ابن عباس. فذكره..\nوقال الحافظ في «الفتح» (٤/٣٠٩):ظاهره أنه من رواية عبد الوهاب،عن خالد أيضا لكن جزم المزي بأن طريق خالد هذه معلقة، والذي أظن أنا موصولة بالإسناد الأول،إنما حذفها أصحاب المسندات لكونها موقوفة.","vol":"9","page":253},{"text":"<span data-type=\"title\" id=toc-1505>ليلة سبع وعشرين</span>\n٦٨٤٧ - (م ت د) زر بن حبيش - ﵀ - قال: سمعت أُبيّ بن كعب - ﵁ - يقول: وقيل له: إن عبد الله بن مسعود يقول: «من قام السَّنَةَ أصابَ ليلةَ القَدْر» فقال أُبيّ: «واللهِ الذي لا إله إلا هو، إنها لفي رمضانَ - يحلف لا يستثني - ووالله إني لأعْلَمُ أيُّ ليلة هي؟ هيَ الليلةُ التي أمرَنا بها رسول الله - ﷺ- بقيامها، هي ليلة سبع وعشرين، وأمارَتُها أن تَطْلعَ الشَّمْسُ في صبيحة يومِها بَيْضَاءَ، لا شُعَاعَ لها» وفي رواية قال: «سألتُ أبيَّ بن كعب، فقلت: إن أخاك ابن مسعود يقول: من يَقُمِ الحولَ يُصِبْ ليلة القدر، فقال: ﵀، أراد أن لا يَتَّكِلَ الناسُ، أمَا إنه قد علم أنها في رَمَضَان، وأنها في العَشْر الأواخر، ثم حلف - لا يستثني - أنها ليلة سبع وعشرين، فقلت: بأي شيء تقول ذلك يا أبا المنذر؟ فقال: بالعلامة - أو بالآية - التي أخبرنا رسول الله - ﷺ-: أنها تطلع الشمس يومئذ، لا شُعاع لها» أخرجه مسلم.\nوفي رواية أبي داود مثل الثانية ونحوها، وفيها قال: «قلت: يا أبا المنذر، أنَّى علمت ذاك؟ قال: بالآية التي أخبرنا رسول الله - ﷺ-، قال: قلت لزِرّ: ما الآية؟ قال: تُصبحُ الشمسُ صَبِيحَةَ تِلْكَ اللَّيْلَةِ مثل الطَّسْتِ، ليسَ لها شُعاع حتى ترتفع» . ⦗٢٥٥⦘\nوفي رواية الترمذي نحوها، وله في أخرى قال: قلت لأُبيِّ بن كعب: «أنَّى علمت أبا المنذر أنها ليلة سبع وعشرين؟ قال: بلى، أخبرنا رسولُ الله - ﷺ-: أنها ليلة صبيحتها تطلع الشمس ليس لها شُعاع، فعدَدْنا وحفظنا، والله لقد علم ابن مسعود: أنها في رمضان، وأنها ليلة سبع وعشرين، ولكن كره أن يخبركم فَتَتَّكِلُوا» (١) .\n_________\n(١) رواه مسلم رقم (٧٦٢) في صلاة المسافرين، باب الترغيب في قيام رمضان وهو التراويح، وفي الصيام، باب فضل ليلة القدر والحث على طلبها، وأبو داود رقم (١٣٧٨) في الصلاة، باب ما جاء في ليلة القدر، والترمذي رقم (٧٩٣) في الصوم، باب ما جاء في ليلة القدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/١٣٠) قال: حدثنا مصعب بن سلام، وعبد الله بن أحمد (٥/١٣٠) قال: حدثني أبو بكر بن أبي شيبة. وفي (٥/١٣٠) قال: حدثنا عثمان بن أبي شيبة. والنسائي في الكبرى «تحفة الأشراف» (١٨) عن أبي كريب محمد بن العلاء.\nثلاثتهم - أبو بكر وعثمان، وأبو كريب - عن عبد الله بن إدريس.\nكلاهما- مصعب بن سلام، وابن إدريس - عن الأجلح، عن الشعبي.\n٢-وأخرجه أحمد (٥/١٣٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، ومسلم (٢/١٧٨) قال حدثنا محمد بن مهران الرازي، قال: حدثنا الوليد بن مسلم قال: حدثنا الأوزاعي. وفي (٢/١٧٨ و٣/١٧٤) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٧٨) قال حدثني عبيد الله بن معاذ، قال حدثنا أبي، قال: حدثنا شعبة. والنسائي في الكبرى (تحفة الأشراف) (١٨. وابن خزيمة (٢١٨٨) قال: حدثنا إسحاق بن منصور، قال: أخبرنا النضر، قال: حدثنا شعبة.\nثلاثتهم شعبة والأوزعي، وسفيان - عن عبد، بن أبي لبابة.\n٣- وأخرجه أحمد (٥/١٣٠) قال حدثنا يحيى بن سعيد، عن سفيان وفيه (٥/١٣٠) قال: حدثنا يزيد بن هارون، قال: أخرنا سفيان بن سعيد. وفي (٥/١٣١) قال: حدثنا عفان، قال: حدثنا حدثنا حماد بن زيد. وأبو داود (١٣٧٨) قال: حدثنا سليمان بن حرب، ومسدد، قالا: حدثنا حماد، والترمذي (٧٩٣) قال حدثنا واثل بن عبد الزعلى. الكوفي، قال: حدثنا أبو بكر. وعبد الله بن أحمد (٥/١٣٠) قال حدثني محمد ابن أبي بكر المقدمي، وخلف بن هشام البزار، وعبيد الله بن عمر القواريري، قالوا: حدثنا حماد بن زيد. وفي (٥/١٣١) قال: حدثني العباس بن الوليد بن النرسي، قال: حدثنا حماد بن شعيب. وفي (٥/١٣٢) قال: حدثنا أحمد بن محمد بن أيوب، قال: حدثنا أبو بكر بن أبي عياش. والنسائي في الكبرى (تحفة الأشراف) (١٨) عن يعقوب بن إبراهيم الدورقي، عن سفيان بن عيينة. وابن خزيمة (٢١٩١) قال حدثنا الدورقي، قال: حدثنا سفيان بن عيينة. وفي (٢١٩٣) قال: حدثنا أحمد بن عبدة، قال: أخبرنا حماد، يعني ابن زيد.\nخمستهم - سفيان الثوري، وحماد بن زيد، وأبو بكر بن عياش، وحماد بن شعيب، وسفيان بن عيينه - عن عاصم بن أبي النجود.\n٤- وأخرجه أحمد (٥/١٣٠) ومسلم (٣/١٧٣) قال: حدثنا محمد بن حاتم وابن أبي عمار. والترمذي (٣٣٥١) قال: حدثنا ابن أبي عمر. وابن خزيمة (٢١٩١) قال: حدثنا عبد الجبار بن العلاء.\nأربعتهم -أحمد، ومحمد بن حاتم، وابن أبي عمر، وعبد الجبار - عن سفيان بن عيينة، عن عبدة بن أبي لبابة، وعاصم بن بهدلة.\n٥-وأخرجه النسائي في الكبرى (تحفة الأشراف ١٨) عن محمد بن العلاء، عن ابن إدريس، وفيه أيضا، ابن خزيمة (٢١٩١) عن يعقوب بن إبراهيم الدورقي، عن سفيان.\nكلاهما - ابن إدريس، وسفيان - عن أسماعيل بن أبي خالد.\n٦- وأخرجه عبد الله بن أحمد (٥/١٣١) قال: حدثني يعقوب بن إسماعيل بن حماد بن زيد. والنسائي في الكبرى (تحفة الأشراف) (١٨) عن محمد بن بشار. وابن خزيمية (٢١٨٧) قال: حدثنا أبو موسى ومحمد بن بشار.\nثلاثتهم - يعقوب، وابن بشار، وأبو موسى محمد بن المثنى. عن عبد الرحمن بن مهدي، عبد جابر بن يزيد بن رفاعة، عن يزيد بن ابي سليمان.\nخمستهم - الشعبي، وعبدة، وعاصم، وإسماعيل، ويزيد -عن زرين حبيش، فذكره.","vol":"9","page":254},{"text":"٦٨٤٨ - (د) معاوية [بن أبي سفيان (١)]- ﵁ - عن النبيِّ - ﷺ- في ليلة القدر قال: «ليلة سبع وعشرين» أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: معاذ بن جبل، وهو خطأ.\n(٢) رقم (١٣٨٦) في الصلاة، باب من قال: أن ليلة القدر سبع وعشرون، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أبو داود (١٣٨٦) قال: حدثنا عبيد الله بن معاذ، قال حدثنا أبي،قال:أخبرنا شعبة،عن قتادة، أنه سمع مطرفا، فذكره.","vol":"9","page":255},{"text":"<span data-type=\"title\" id=toc-1506>ليال مشتركة</span>\n٦٨٤٩ - (د) عبد الله بن مسعود - ﵁ - قال: قال لنا رسولُ الله - ﷺ- في ليلة القدر: «اطلبوها ليلةَ سَبْعَ عَشْرَةَ من رَمَضَانَ، وليلة إحدى وعِشرينَ، وليلة ثَلاث وعِشرينَ، ثم سكت» .\nأخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٨٥) في الصلاة، من روى أن ليلة القدر في سبع عشرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (١٣٨٤) قال: حدثنا حكيم بن سيف الرقي، قال: أخبرنا عبيد الله -يعني ابن عمرو - عن يزيد، يعني ابن أبي أنيسة، عن أبي إسحاق، عن عبد الرحمن بن الأسود، عن أبيه، فذكره.","vol":"9","page":255},{"text":"٦٨٥٠ - (ت) عيينة بن عبد الرحمن قال: حدثني أبي فقال: ذكرت ليلة القدر عند أبي بَكْرَةَ، فقال: «ما أنا بملتمِسُها لشيء سمعته من رسول الله - ﷺ-، إلا في العَشْرِ الأواخِرِ، فإني سمعته يقول: التمِسوها في تِسع يَبْقَيْنَ، أو سَبْع يبقيْنَ، أو خَمْس يَبْقَيْنَ، أو [في] ثلاث، أو آخِرَ ليلة (١)، قال: وكان أبو بكرة يُصَلِّي في العشرين من رمضان كصلاته في سائر السنة، فإذا دخل العشرُ اجتهدَ» أخرجه الترمذي (٢) .\n_________\n(١) في بعض نسخ الترمذي: أو في ثلاثِ أواخرِ ليلةٍ.\n(٢) رقم (٧٩٤) في الصوم، باب ما جاء في ليلة القدر، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٣٦) قال:حدثنا وكيع. وفي (٥/٣٩) قال: حدثنا يحيى وفي (٥/٤٠) قال:حدثنا يزيد بن هارون. والترمذي (٧٩٤) قال:حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع. والنسائي في الكبرى (الورقة ٤٤-ب) قال: أخبرنا محمد بن عبد الأعلى، قال:حدثنا خالد (ح) أخبرنا حميد بن مسعدة، عن يزيد، وهو ابن زريع، وابن خزيمة (٢١٧٥) قال: حدثنا مؤمل بن هشام،قال: حدثنا إسماعيل بن علية.\nخمستهم - وكيع، ويحيى، ويزيد،وخالد بن الحارث، وابن علية - عن عيينة بن عبد الرحمن،عن أبيه، فذكره\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":256},{"text":"٦٨٥١ - (خ) عبادة بن الصامت - ﵁ -: قال: «خرج رسولُ الله - ﷺ- ليُخْبِرَ بليلة القَدْر، فتلاحى رجلانِ من المسلمينَ، فقال النبيُّ - ﷺ-: إِني خرجتُ لأخبرَكُم بليلةِ القَدْرِ، فتلاحَى فلان وفلان، فَرُفِعَتْ، فَعَسى أن يكون خيرًا لكم، فالتمسوها في التاسعة، والسابعة، والخامسة» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التلاحي) والملاحاة: التشاجر والتخاصم.\n_________\n(١) ٤ / ٢٣٢ و٢٣٣ في صلاة التراويح، باب رفع معرفة ليلة القدر لتلاحي الناس، وفي الإيمان، باب خوف المؤمن من أن يحبط عمله وهو لا يشعر، وفي الأدب، باب ما ينهى من السباب واللعن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣١٣) قال: حدثنا معتمر بن سليمان. وفي (٥/٣١٣) قال:حدثنا محمد بن أبي عدي. وفي (٥/٣١٩) قال: حدثنا يحيى بن سعيد. والدارمي (١٧٨٨) قال: أخبرنا يزيد بن هارون. والبخاري (١/١٩) قال: أخبرنا قتيبة بن سعيد، قال حدثنا إسماعيل بن جعفر. وفي (٣/٦١) قال: حدثا محمد بن المثنى،قال حدثنا خالد بن الحارث. وفي (٨/١٩) قال:حدثنامسدد، قال: حدثنا بشر بن المفضل، والنسائي في الكبرى (تحفة الأشراف) (٥٠٧١) عن محمد بن المثنى، عن خالد بن الحارث (ح) عن علي حجر،عن إسماعيل بن جعفر (ح) وعن عمران بن موسى،عن يزيد بن زريع. وابن خزيمة (٢١٩٨) قال:حدثنا علي بن حجر،قال حدثنا إسماعيل بن جعفر.\nثمانيتهم - معتمر، وابن أبي عدي، ويحيى، ويزيد بن هارون، وابن جعفر، وخالد، وابن الفضل، ويزيد بن زريع - عن حميد.\n٢- وأخرجه أحمد (٥/٣١٣) قال:حدثنا عفان، قال:حدثنا حماد،قال: أخبرنا ثابت البناني،وحميد.\nكلاهما - حميد،وثابت - عن أنس بن مالك، فذكره.","vol":"9","page":256},{"text":"٦٨٥٢ - (خ د) عبد الله بن عباس - ﵄ -: قال: قال ⦗٢٥٧⦘ رسولُ الله - ﷺ-: «هِيَ في العشر، في سبع يمضينَ، أو في سبع يَبْقَينَ، يعني: ليلة القدر» وفي رواية: أن النبيَّ - ﷺ- قال: «التَمِسُوها في العَشْرِ الأواخِرِ من رمضانَ، [يعني] ليلةَ القَدْرِ: في تاسعة تَبْقى، في سابعة تبقى، في خامسة تبقى» .\nأخرجه البخاري، وأخرج أبو داود الرواية الثانية (١) .\n_________\n(١) رواه البخاري ٤ / ٢٢٦ في صلاة التراويح، باب تحري ليلة القدر في الوتر من العشر الأواخر، وأبو داود رقم (١٣٨١) في الصلاة، باب ما جاء في ليلة القدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٣١) (٣٢٠٥٢) و(١/٣٦٠) (٣٤٠١) قال: حدثنا إسماعيل بن إبرإهيم. وفي (١/٢٧٩) (٢٥٢٠) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (١/٣٦٥) (٣٤٥٦) قال: حدثنا عبد الوهاب الثقفي، والبخاري (٣/٦١) وأبو داود (١٣٨١) قالا: حدثنا البخاري، وأبو داود: حدثنا موسى بن إسماعيل قال: حدثنا وهيب.\nثلاثتهم - إسماعيل ووهيب، وعبد الوهاب - عن أيوب عن عكرمة، فذكره.","vol":"9","page":256},{"text":"٦٨٥٣ - (ط) أنس بن مالك - ﵁ - قال: «خرج علينا رسولُ الله - ﷺ-، فقال: إني أُريتُ هذه الليلةَ في رمضان، حتى تَلاَحَى رجلان فرُفعت، فالتمِسوها في التَّاسِعَةِ والسَّابِعَةِ والخامِسَةِ» . أخرجه «الموطأ» (١) .\n_________\n(١) كذا في الأصل: أخرجه الموطأ، وفي المطبوع: أخرجه رزين، وقد رواه مالك في \" الموطأ \" ١ / ٣٢٠ في الاعتكاف، باب ما جاء في ليلة القدر، قال ابن عبد البر: لا خلاف عن مالك في سنده ومتنه، وإنما هو لأنس عن عبادة بن الصامت، وقال الحافظ ابن حجر: خالف مالكًا أكثر أصحاب حميد، فرووه عنه عن أنس عن عبادة، وصوب ابن عبد البر اثبات عبادة وأن الحديث من مسنده. أقول: وقد تقدم حديث عبادة برقم (٦٨٥١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٢١٣)،والنسائي في الكبرى (تحفة الأشراف (٧٣٨) عن محمد بن سلمة، عن ابن القاسم، عن مالك، عن حميد، فذكره.","vol":"9","page":257},{"text":"<span data-type=\"title\" id=toc-1507>ليالٍ مجهولة</span>\n٦٨٥٤ - (د) عبد الله بن عمر - ﵄ - قال: «سئل رسولُ الله - ﷺ- عن ليلة القدر، وأنا أسمع، فقال: هي في كل رمضان» (١) . ⦗٢٥٨⦘\nقال أبو داود: موقوفًا عليه (٢) .\n_________\n(١) رواه أبو داود رقم (١٣٧٨) في الصلاة، باب من قال: ليلة القدر في كل رمضان.\n(٢) قال أبو داود: رواه سفيان وشعبة عن أبي إسحاق موقوفًا على ابن عمر لم يرفعاه إلى النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٨٧) قال: حدثنا حميد بن زنجويه النسائي، قال: أخبرنا سعيد بن أبي مريم قال: حدثنا محمد بن جعفر بن أبي كثير، قال: أخبرنا موسى بن عقبة، عن أبي إسحاق، عن سعيد بن جبير، فذكره.\nقال أبو داود: رواه سفيان وشعبة عن أبي إسحاق موقوفا على ابن عمر، لم يرفعه، إلى النبي -ﷺ-.","vol":"9","page":257},{"text":"٦٨٥٥ - (م) أبو هريرة - ﵁ - قال: «تذاكرنا ليلة القدر عند رسول الله - ﷺ-، فقال: أيُّكم يذكر ليلة طَلَعَ القمر وهو مثل شِقِّ جَفْنَة؟» أخرجه مسلم (١) .\n_________\n(١) رقم (١١٧٠) في الصيام، باب فضل ليلة القدر والحث على طلبها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/١٧٤) قال حدثنا محمد بن عباد وابن أبي عمر،قالا:حدثنا مروان، وهو الفزاري، عن يزيد، وهو ابن كيسان، عن أبي حازم،فذكره.","vol":"9","page":258},{"text":"٦٨٥٦ - (ط) سعيد بن المسيب - ﵀ - قال: «مَن شهد العِشاءَ من ليلة القدر في جماعة: فقد أخذ بحَظِّه منها» أخرجه «الموطأ» (١) .\n_________\n(١) بلاغًا ١ / ٣٢١ في الاعتكاف، باب ما جاء في ليلة القدر، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: قول ابن المسيب لا يكون رأيًا ولا يؤخذ إلا توقيفًا ومراسيله أصح المراسيل، وذكر الزرقاني لقول ابن المسيب شواهد بمعناه فانظرها هناك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٧١٦) بلاغا فذكره وقال الزرقاني في «شرح الموطأ» (٢/٢٩٣) قال ابن عبد البر: قول ابن المسيب لا يكون رأيا ولايؤخذ إلا توقيفا ومراسيله أصح المراسيل. وروى البيهقي عن أبي هريرة، والطبراني عن أبي أمامة موفوعا: من صلى العشاء في جماعة فقد أخذ بحظه من ليلة القدر، وروى الخطيب عن أنس رفعه من صلى ليلة القدر العشاء والفجر في جماعة فد أخذ من ليلة القدر بالنصيب الوافر.","vol":"9","page":258},{"text":"<span data-type=\"title\" id=toc-1508>شهر رمضان</span>\n٦٨٥٧ - (خ م ط س ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا دخل رمضان فُتِّحَتْ أبوابُ السماء، وأُغلقت أبوابُ جهنم، وسُلْسِلت الشياطين» وفي رواية: «إذا جاء رمضانُ فُتِّحَتْ أبوابُ الجنَّةِ» وفي أخرى «[فُتِّحَتْ] أبْوابُ الرَّحْمةِ» أخرجه البخاري ومسلم و«الموطأ» والنسائي.\nوفي أخرى للنسائي قال: «كان رسولُ الله - ﷺ- يُرَغِّبُ في قيام رمضانَ، من غير عَزِيمة ... وذكر الحديث» وقال فيه: «أبواب الجحيم» . ⦗٢٥٩⦘\nوفي أخرى له قال: قال رسولُ الله - ﷺ-: «أتاكم رمضانُ، شهر مبارك، فرض الله عليكم صيامَه، تُفتح فيه أبواب السَّماءِ، وتُغلق فيه أبواب الجحيم، وتُغَلُّ فيه مَرَدَةُ الشياطين، لله فيه ليلة خير من ألفِ شهر، مَن حُرِم خيرَها فقد حُرِم» .\nوفي رواية الترمذي: «إذا كان أول ليلة من رمضان: غُلِّقت أبواب النار، فلم يُفتح منها باب، وفُتِّحَتْ أبوابُ الجنة، فلم يُغْلَقْ منها باب، وينادي منادٍ: يا باغي الخير، هَلُمَّ (١) وأقْبِلْ، ويا باغِيَ الشَّرِّ أقْصِر، ولله فيه عُتَقَاءُ من النَّار، وذلك في كل ليلة، حتى ينقضيَ رمضانُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العزيمة): الأمر الذي يفترض ويجب فعله أو قوله: وهو ضد الرخصة.\n(المرَدة) جمع مارد، وهو العاتي من الشياطين.\n(الباغي): هاهنا الطالب.\n_________\n(١) كلمة \" هلم \" ليست في نسخ الترمذي المطبوعة، وقد وجدت في الأصل، وهي عند النسائي، وستأتي قريبًا.\n(٢) رواه البخاري ٤ / ٩٧ في الصوم، باب هل يقال: رمضان أو شهر رمضان ومن رأى كله واسعًا، وفي بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (١٠٧٩) في الصوم، باب فضل شهر رمضان، والموطأ ١ / ٣١٠ موقوفًا في الصيام، باب جامع الصيام، والترمذي رقم (٦٨٢) في الصوم، باب ما جاء في فضل شهر رمضان، والنسائي ٤ / ١٢٦ - ١٢٨ في الصوم، باب فضل شهر رمضان، وباب ذكر الاختلاف على الزهري فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. عن الزهري (ح) وحدثنا يعقوب. قال: حدثنا أبي.، عن صالح. قال: قال ابن شهاب. وفي (٢/٣٥٧) قال: حدثنا سليمان. قال: أنبأنا إسماعيل. وفي (٢/٣٧٨) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز بن محمد. وفي (٢/٤٠١) قال: حدثنا إبراهيم بن إسحاق، قال: حدثنا ابن المبارك، عن يونس.، عن الزهري. وعبد بن حميد (١٤٣٩) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. عن الزهري. والدارمي (١٧٨٢) قال: حدثنا أبو الربيع الزهراني. قال: حدثنا إسماعيل بن جعفر. والبخاري (٣/٣٢) قال: حدثنا قتيبة. قال: حدثنات إسماعيل بن جعفر. وفي (٣/٣٢) و(٤/١٤٩) قال: حدثني يحيى بن بكير. قال: حدثني الليث، عن عقيل عن ابن شهاب. ومسلم (٣/١٢١) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر قالوا: حدثنا إسماعيل، هو ابن جعفر (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب. قال: أخبرني يونس عن ابن شهاب. (ح) وحدثني محمد بن حاتم والحلواني. قالا: حدثنا يعقوب. قال: حدثنا أبي، عن صالح، عن ابن شهاب. والنسائي (٤/١٢٦) قال: أخبرنا علي بن حجر. قال: حدثنا إسماعيل (ح) وأخبرني إبراهيم بن يعقوب الجوزجاني. قال: حدثنا ابن أبي مريم. قال: أنبأنا نافع بن يزيد، عن عقيل عن ابن شهاب. وفي (٤/١٢٧ و١٢٨) قال: أخبرنا عبيد الله بن سعد بن إبراهيم. قال: حدثنا عمي. قال: حدثنا أبي، عن صالح، عن ابن شهاب، (ح) وأخبرنا محمد بن خالد، قال: حدثنا بشر بن شعيب، عن أبيه، عن الزهري (ح) وأخبرنا الربيع بن سليمان في حديثه عن ابن وهب. قال: أخبرني يونس. عن ابن شهاب. (ح) وأخبرنا عبيد الله بن سعد، قال: حدثنا عمي. قال: حدثنا أبي، عن ابن إسحاق، عن الزهري.\nثلاتتهم - ابن شهاب الزهري، وإسماعيل بن جعفر، وعبد العزيز بن محمد - عن أبي سهيل نافع بن أبي أنس، عن أبيه، فذكره.\n(*) وأخرجه أحمد (٢/٢٨١) قال: حدثنا يعقوب، قال: حدثني أبي، عن ابن إسحاق. (ح) وحدثناه عتاب. قال: حدثنا عبد الله. قال: حدثنا يونس.\nكلاهما - ابن إسحاق، ويونس - عن الزهري، عن ابن أبي أنس عن أبي هريرة، لم يقل (عن أبيه) فذكر الحديث\n(*) قال أبو عبد الرحمن النسائي عقب حديث ابن إسحاق عن الزهري: هذا يعني حديث ابن إسحاق خطأ ولم يسمعه ابن إسحاق من الزهري والصواب ما تقدم ذكرنا له.\n(*) الروايات متقاربة المعنى.\nوبلفظ: «إذا كانت أول ليلة من رمضان، صفدت الشياطين ومردة الجن، وغلقت أبواب النار. فلم يفتح منها باب. وفتحت أبواب.\nأخرجه ابن ماجة (١٦٤٢) والترمذي (٦٨٢) قالا: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو بكر ابن عياش، عن الأعمش، عن أبي صالح، فذكره.\n(*) قال أبو عيسى الترمذي: حديث أبي هريرة الذي رواه أبو بكر بن عياش.، حديث غريب لا نعرفه من رواية أبي بكر بن عياش عن الأعمش عن أبي صالح، عن أبي هريرة، إلا من حديث أبي بكر.\nقال: وسألت محمد بن إسماعيل عن هذاالحديث. فقال: حدثنا الحسن بن الربيع. قال: حدثنا أبو الأحوص، عن الأعمش، عن مجاهد قوله: «إذا كان أول ليلة من شهر رمضان» فذكر الحديث.\nقال محمد: وهذا أصح عند من حديث أبي بكر بن عياش.\nوبفلظ: «إذا دخل رمضان فتحت أبواب الرحمة، وغلقت أبواب جهنم، وسلسلت الشياطين.» .\nأخرجه النسائي (٤/١٢٩) قال: أخبرنا محمد بن حاتم. قال: أنبأنا حبان بن موسى خراساني. قال: أنبنأنا عبد الله، عن معمر، عن الزهري، فذكره وبلفظ: أتاكم رمضان شهر مبارك، فرض الله ﷿ عليكم صيامه»\nأخرجه أحمد (٢/٢٣٠و٤٢٥) قال: حدثنا إسماعيل. وفي (٢/٣٨٥) قال: حدثنا عفان. قال: حدثنا بن زيد وفي (٢/٣٨٥) قال: حدثنا عفان. قال: حدثنا وهيب. وعبد بن حميد (١٤٢٩) قال: حدثنا سليمان حرب. قال: حدثنا حماد بن زيد. والنسائي (٤/١٢٩) قال: أخبرنا بشر بن هلال، قال: حدثنا عبد الوارث.\nأربعتهم - إسماعيل بن إبراهيم، وحماد بن زيد، ووهيب، وعبد الوارث - عن أيوب، عن أبي قلابة، فذكره","vol":"9","page":258},{"text":"٦٨٥٨ - (س) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ ⦗٢٦٠⦘ قال: «هذا رمضانُ قد جاءَكم، تُفْتَحُ فيه أبوابُ الجنة، وتُغْلَقُ فيه أبوابُ النَّارِ، وتُسَلْسَلُ فيه الشَّياطينُ» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٢٨ في الصيام، باب فضل شهر رمضان، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٢٣٦) . والنسائي (٤/١٢٨) قال: أخبرنا عبيد الله بن سعد.\nكلاهما - عبد الله بن جعفر، ومحمد بن جعفر - عن زيد بن أسلم، عن محمد بن المنكدر، عن محمد ابن كعب، فذكره.","vol":"9","page":259},{"text":"٦٨٥٩ - (س) عرفجة - ﵀ - قال: عُدْنا عُتْبةَ بنَ فَرْقَد، فتذاكرنا شهرَ رمضانَ، فقال: ما تَذْكُرونَ؟ قلنا: شهرَ رمضانَ، فقال: سمعتُ رسولَ الله - ﷺ- يقول: «تُفْتَح فيه أبواب الجنة، وتُغْلَقُ فيه أبوابُ النَّار، وتُغَلُّ فيه الشياطين، فينادي مناد كلَّ ليلة: يا باغي الخير هلمّ، ويا باغي الشَّرِّ أقْصِر» .\nوفي رواية قال: «كنت في بيت عُقبةَ بن فَرْقَد، فأردتُ أن أتحدَّثَ بحديث، وكان رجل من أصحاب النبيِّ - ﷺ- أوْلى بالحديث، فحدَّث الرجلُ عن النبيِّ - ﷺ- قال: في رمضان ... وذكر الحديث» وفيه «يُصَفَّدُ فيه كل شيطان مَرِيد، وينادي مُناد: يا طَالبَ الخَيْرِ هَلُمَّ، ويا طالِبَ الشَّرِّ أمْسِكْ» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّفْدُ): الغُلُّ: وصُفِّدَتْ: غُلَّتْ بالأغلال.\n_________\n(١) ٤ / ١٢٩ و١٣٠ في الصيام، باب فضل شهر رمضان، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائى (٤/١٢٩) قال: أخبرنا محمد بن منصور،قال: حدثنا سفيان عن عطاء بن السائب،عن عرفجة، فذكره\n(*) قال أبو عبد الرحمن النسائي: هذا خطأ أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة، عن عطاء بن السائب،عن عرفجة، قال:كنت في بيت فيه عتبة بن فرقد فأردت أن أحدث بحديث وكان رجل من أصحاب النبي -ﷺ- كأنه أولى بالحديث مني، فحدث الرجل عن النبي -ﷺ- قال: في رمضان. الحديث.\n(*) قال أبوعبد الرحمن النسائي: وهذا أولى بالصواب من حديث ابن عيينة،وعطاء بن السائب كان قد تغير، أثبت الناس فيه: شعبة والثوري وحماد بن زيد وإسرائيل.","vol":"9","page":260},{"text":"٦٨٦٠ - (ت) أنس بن مالك - ﵁ - قال: «سُئل ⦗٢٦١⦘ رسولُ الله - ﷺ-: أيُّ الصَّوْمِ أفْضَلُ بعد رمضانَ؟ قال: شعبانُ، لتَعْظِيمِ رَمَضانَ، قال: وأيُّ الصدقة أفْضَلُ؟ قال: صدقة في رَمَضان» .\nأخرجه الترمذي (١) .\n_________\n(١) رقم (٦٦٣) في الزكاة، باب ما جاء في فضل الصدقة، وفي سنده صدقة بن موسى وفيه مقال، وقال الترمذي: هذا حديث غريب وصدقة بن موسى ليس عندهم بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٦٦٣) قال: حدثنا محمد بن إسماعيل، قال: حدثنا موسى بن إسماعيل، قال: حدثنا صدقة بن موسى، عن ثابت، فذكره وقال: هذا حديث غريب، وصدقة بن موسى ليس عندهم بذاك القوي.","vol":"9","page":260},{"text":"<span data-type=\"title\" id=toc-1509>العيد</span>\n٦٨٦١ - (د) عبد الله بن قرط - ﵁ -: أنَّ النبي - ﷺ- قال: «إنَّ أعْظَمَ الأيَّامِ عند الله: يومُ النَّحر، ثم يومُ القَرِّ، قال ثور: هو اليوم الثاني ... الحديث» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٦٥) في المناسك، باب في الهدي إذا عطب قبل أن يبلغ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم برقم (١٦٧٥) .","vol":"9","page":261},{"text":"٦٨٦٢ - (د س) أنس بن مالك - ﵁ - قال: قَدِمَ رسولُ الله - ﷺ- المدينةَ، ولهم يومانِ يلعبونَ فيهما، قال: ما هذان اليومان؟ قالوا: كنا نلعب فيهما في الجاهِلِيَّةِ، قال رسولُ الله - ﷺ-: «قد أبْدَلَكُم الله خيرًا منهما: يَوْمَ الأضْحَى، ويومَ الفِطْرِ» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١١٣٤) في الصلاة، باب صلاة العيدين، والنسائي ٣ / ١٧٩ في العيدين، باب صلاة العيدين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١- أخرجه أحمد (٣/١٠٣) قال: حدثنا ابن أبي عدي، وفي (٣/١٧٨) قال:حدثنا سهل بن يوسف، وفي (٣/٢٣٥) قال: حدثنا محمد بن عبد الله.\n٢-وأخرجه أحمد (٣/١٧٨) و«عبد بن حميد» (١٣٩٢) كلاهما عن يزيد بن هارون.\n٣-وأخرجه أحمد (٣/٢٥٠) قال:حدثنا عفان،وأبو داود (١١٣٤) قال:حدثنا موسى بن إسماعيل.\nكلاهما ٠ عفان،وموسى - قالا: حدثنا حماد بن سلمة.\n٤- وأخرجه النسائي (٣/١٧٩) قال: أخبرنا علي بن حجر،قال: أنبأنا إسماعيل بن جعفر.\nستتهم - ابن أبي عدي، وسهل، ومحمد بن عبد الله، ويزيد، وحماد، وإسماعيل - عن حميد الطويل فذكره.","vol":"9","page":261},{"text":"<span data-type=\"title\" id=toc-1510>العشر</span>\n٦٨٦٣ - (خ د ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «ما مِن أيام العملُ الصَّالِحُ فيهنَّ أحبُّ إلى الله من هذه الأيام العَشْرِ، فقالوا: يا رسول الله، ولا الجِهادُ؟ قال: ولا الجِهادُ، إلا رجل خَرجَ يُخاطِرُ بنفسه ومَاله، فلم يرجع بشيء» .\nأخرجه الترمذي وأبو داود.\nوفي رواية البخاري قال: «ما العملُ في أيام أفضل منها في هذه الأيام، قالوا: ولا الجهاد في سبيل الله؟ قال: ولا الجهادُ ... وذكره» .\nقال الحميدي: أخرجه البخاري في «باب العمل في أيام التشريق»، وأخرجه الترمذي في أيام العشر (١) .\n_________\n(١) رواه البخاري ٢ / ٣٨٢ و٣٨٣ في العيدين، باب فضل العمل أيام التشريق، وأبو داود رقم (٢٤٣٨) في الصوم، باب صوم العشر، والترمذي رقم (٧٥٧) في الصوم، باب ما جاء في العمل أيام التشريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٤) (١٩٦٨) قال:حدثنا أبو معاوية، قال: حدثنا الأعمش، عن مسلم البطين. وفي (١/٣٣٨) (٣١٣٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان ابن مسلم البطين. وفي (١/٣٤٦) (٣٢٢٨) قال: حدثنا يحيى بن سعيد. قال: حدثني سليمان،عن مسلم البطين. والدارمي (١٧٨٠) قال: حدثنا سعيد بن الربيع، قال: حدثنا شعبة، عن سليمان،قال: سمعت مسلما البطين. وفي (١٧٨١) قال: أخبرنا يزيد بن هارون،قال: أخبرنا أصبغ، عن القاسم بن أبي أيوب: والبخاري (٢/٢٤) قال: حدثنا محمد بن عرعرة، قال: حدثن شعبة،عن سليمان عن مسلم البطين،وأبو داود (٢٤٣٨) قال: حدثنا عثمان بن أبي شيبة،قال: حدثنا وكيع: حدثنا الأعمش،عن أبي صالح، ومجاهد ومسلم البطين وابن ماجة (١٧٢٧) قال:حدثنا علي بن محمد، قال:حدثنا أبو معاوية، عن الأعمش. عن مسلم البطين،والترمذي (٧٥٧) قال:حدثنا هناد، قال: حدثنا أبومعاوية عن الأعمش، عن مسلم (البطين وهو ابن أبي عمران. وابن خزيمة (٢٨٦٥) قال: حدثنا أبو موسى. ومسلم ابن جنادة، قالا:حدثنا أبو معاوية،قال:حدثنا الأعمش. عن مسلم البطين (ح) وحدثنا محمد بن بشار، قال:حدثنا ابن أبي عدي،عن شعبة،عن سليمان، هو الأعمش، عن مسلم البطين.\nأربعتهم - مسلم البطين، والقاسم بن أبي أيوب،وأبو صالح، ومجاهد - عن سعيد بن جبير، فذكره.\n(*) أخرجه أحمد (١/٢٢٤) (٢١٩٦٩) قال: حدثنا أبو معاوية،قال: حدثنا الأْعمش. عن أبي صالح. (ح) قال: وحدثنا الأعمش، عن مجاهد. ليس ليه عن ابن عباس. عن النبي -ﷺ- مثله.","vol":"9","page":262},{"text":"٦٨٦٤ - (ت) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «ما مِنْ أيام أحَبُّ إلى الله أن يُتعبَّدَ له فيها من عَشْرِ ذي الحجة، يَعْدِلُ صيامُ كل يوم منها بصيام سنة، وقيامُ كلِّ ليلة منها بقيام لَيْلةِ القَدْر» .\nأخرجه الترمذي (١) .\n_________\n(١) رقم (٧٥٨) في الصوم، باب ما جاء في العمل أيام العشر، وفي سنده مسعود بن واصل وهو لين الحديث، والنهاس بن قهم، وهو ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٧٢٨) قال: حدثني عمر بن شبة بن عبيدة والترمذي (٧٥٨) قال:حدثنا أبوبكر بن نافع البصري.\nكلاهما - عمر بن شبة، وأبو بكر بن نافع - قالا: حدثنا مسعود بن واصل بن النهاس بن قهم، عن قتادة، عن سعيد بن المسيب، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث مسعود بن واصل عن النهاس.\nقال: وسألت محمدا (يعني البخاري) عن هذا الحديث فلم يعرفه من غير هذا الوجه،مثل هذا.\nوقال: قد روي عن قتادة، عن سعيد بن المسيب، عن النبي -ﷺ- مرسلا شيء من هذا.\nوقد تكلم يحيى بن سعيد في نهاس بن قهم، من قبل حفظه.","vol":"9","page":262},{"text":"<span data-type=\"title\" id=toc-1511>يوم عرفة</span>\n٦٨٦٥ - (م س) عائشة - ﵂ - أنَّ النبي - ﷺ- قال: «ما مِنْ يوم أكثرُ من أن يَعْتِقَ الله فيه عبيدًا من النار من يوم عَرَفَة، وإنه لَيَدْنو يَتَجَلَّى، ثم يُباهي بهم الملائكة، فيقول: ما أراد هؤلاء؟» أخرجه مسلم والنسائي (١) .\nوزاد رزين: «اشْهَدُوا [يا] ملائكتي أني قد غفرتُ لهم» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يباهي) المباهاة: المفاخرة، باهى يباهي مباهاةً.\n_________\n(١) رواه مسلم رقم (١٣٤٨) في الحج، باب في فضل الحج والعمرة يوم عرفة، والنسائي ٥ / ٢٥١ و٢٥٢ في الحج، باب ما ذكر في يوم عرفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/١٠٧) قال:حدثنا هارون بن سعيد الأيلي، وأحمد بن عيسى وابن ماجة (٣٠١٤) قال: حدثنا هارون بن سعيد المصري أبو جعفر والنسائي (٥/٢٥١) قال: أخبرنا عيسى بن إبراهيم. ثلاثتهم - هارون بن سعيد الأيلي أبو جعفر، وأحمد بن عيسى،وعيسى بن إبراهيم - عن عبد الله ابن وهب،قال: أخبرني مخرمة بن بكير، عن أبيه، قال: سمعت يونس بن يوسف، يقول عن ابن المسيب، فذكره.","vol":"9","page":263},{"text":"٦٨٦٦ - (ط) طلحة بن عبيد الله بن كريز - ﵀ -: أن رسولَ الله - ﷺ- قال: «ما رؤيَ الشيطانُ يومًا هو فيه أصْغَرُ، ولا أدْحَرُ ولا أحْقَرُ، ولا أغْيَظُ منه في يوم عرفة، وما ذاك إلا لما يرى من تَنَزُّل الرحمة، وتجاوز الله عن الذُّنوبِ العِظامِ، إلا ما أُرِيَ يومَ بَدْر، فإنَّه قَدْ رأى جبريل يَزَعُ الملائكة» أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدَّحْر): الطرد والإبعاد. ⦗٢٦٤⦘\n(وزعت) القوم أزعهم، أي: كَفَفْتُهم، والوازع: الذي يتقدَّم الصف فيصلحه ويقدِّم ويؤخِّر، ووزعت الجيش: إذا حبست أولهم على آخرهم.\n_________\n(١) مرسلًا ١ / ٤٢٢ في الحج، باب جامع الحج، قال الزرقاني في \" شرح الموطأ \": وصله الحاكم في \" المستدرك \" عن أبي الدرداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٩٧٣) عن إبراهيم بن أبي عبلة، عن طلحة عن عبيد الله بن كريز، فذكره.\nوقال الزرقاني في «شرح الموطأ» (٢/٥٢٤) .، وصله الحاكم في المستدرك عن أبي الدرداء.","vol":"9","page":263},{"text":"٦٨٦٧ - (ط) طلحة بن عبيد الله بن كريز: أن رسولَ الله - ﷺ- قال: «أفضلُ الأيام يومُ عرفة وافقَ يوم جُمُعَة وهو أفضل من سبعين حَجَّة في غير يومِ جُمُعة، وأفْضَلُ الدُّعاءِ: دُعَاءُ يومِ عَرَفَةَ، وأفضلَ ما قلتُ أنا والنّبيُّون من قبلي: لا إله إلا الله وحدَه لا شَريكَ له» أخرج «الموطأ» من قوله «أفضل (١)» والحديث بطوله ذكره رزين.\n_________\n(١) مرسلًا ١ / ٤٢٢ و٤٢٣ في الحج، باب جامع الحج، ورواه الترمذي موصولًا رقم (٣٥٧٩) في الدعوات من حديث عبد الله بن عمرو، وهو حديث حسن، وأما رواية رزين بلفظ \" أفضل من سبعين حجة \" فضعيفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٩٧٤) عن زياد بن أبي زياد مولى عبد الله بن عياش بن أبي ربيعة، عن طلحة بن عبيد الله بن كريز، فذكره.\nوقال الزرقاني في «شرح الموطأ» (٢/٥٢٦) قال ابن عبد البر: لا خلاف عن مالك في إرساله، ولاأحفظ بهذا الإسناد مسندا من وجه يحتج به، وأحاديث الفضائل لا يجتاج إلى محتج به، وقد جاء مسندا من حديث علي وابن عمر، ثم خرج حديث على من طريق ابن أبي شيبة. وجاء أيضا عن أبي هريرة أخرجه البيهقي وهو حديث ابن عمر.","vol":"9","page":264},{"text":"<span data-type=\"title\" id=toc-1512>نصف شعبان</span>\n٦٨٦٨ - (ت) عائشة - ﵂ - قالت: «فَقَدْتُ رسولَ الله - ﷺ- ليلة، فإذا هو بالبَقيعِ، فقال: أكنتِ تَخافينَ أن يحيفَ الله عليك ورَسُولُه؟ قلتُ: يا رسولَ الله، إني ظننتُ أنَّكَ أتيتَ بعضَ نسائِكَ، فقال: إن الله ﵎ ينزلُ لَيْلَةَ النِّصْفِ من شعبان إلى سَماءِ الدُّنيا، فَيَغْفِرُ لأكثرَ من عَدَدِ شعر غَنَمِ كلْب» . ⦗٢٦٥⦘\nأخرجه الترمذي (١) . وزاد رزين «ممن استحقَّ النار» .\n_________\n(١) رقم (٧٣٩) في الصوم، باب ما جاء في ليلة النصف من شعبان، وإسناده ضعيف، وقال الترمذي: وفي الباب عن أبي بكر الصديق. نقول: وحديث أبي بكر رواه البزار والبيهقي بإسناد لا بأس به كما قال المنذري في \" الترغيب والترهيب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الترمذي (٧٣٩) قال: حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، قال: أخبرنا الحجاج بن أرطأة، عن يحيى بن أبي كثير بن عروة، فذكره.\nوقال: حديث عائشة لا نعرفه إلا من هذا الوجه من حديث الحجاج. وسمعت محمدا يضعف هذا الحديث.\nوقال: يحيى بن أبي كثير لم يسمع من عروة، والحجاج بن أرطأه لم يسمع من يحيى بن أبي كثير.","vol":"9","page":264},{"text":"يوم الجمعة\n٦٨٦٩ - (د س) أوس بن أوس - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن من أفضل أيامكم يومَ الجُمُعَةِ، فيه خُلِقَ آدمُ، وفيه قُبِضَ، وفيه النَّفْخَةُ، وفيه الصَّعْقَةُ، فأكثروا عليَّ من الصلاة فيه، فإنَّ صلاتكم مَعْرُوضة عليَّ، فقالوا: يا رسول الله، وكيف تُعرضُ صلاتُنا عليك وقد أرِمْتَ؟ قال: يقولون: بليت -[قال]: إن الله حرَّم على الأرض أن تأكلَ أجساد الأنبياء» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصعقة): الغشي والموت.\n(أرمَّ الميت): ورَمَّ: إذا بلي، والرِّمَّة: العظم البالي، والفعل الماضي منه للمتكلم: أرمَمْت بإظهار التضعيف، وكذلك كل فعل مضعّف، فإنه يظهر فيه التضعيف، تقول في شدّ: شددت، وفي أعدّ: أعدَدْت، ⦗٢٦٦⦘ والذي جاء في الحديث في هذه اللفظة بترك إظهار التضعيف، هكذا يرويه المحدِّثون، وهكذا قرأناه، وإنما ظهر التضعيف، لأن تاء المتكلم متحركة، فلا يكون إلا ساكن، فإذا سكن ما قبلها - وهو أحد الميمين هاهنا - التقى ساكنان، فإن الميم الأولى ساكنة لأجل التضعيف والإدغام، ولا يمكن الجمع بين ساكنين، ولا يجوز تحريك الثاني، لأنه وجب سكونه لأجل تاء المتكلم، فحرك الأول، وحيث حرك ظهر التضعيف، وإذا لم يظهر التضعيف - على ما رواه المحدِّثون - احتاجوا أن يضعّفوا التاء، ليمكن النطق بها، وليكون ما قبلها ساكنًا، على أن في لغة بعض العرب شيئًا من هذا النوع، قال الخطابي: أصل هذه الكلمة: أرممت، فحذف إحدى الميمين، كقولهم في ظَلِلْتُ: ظَلْتُ، وفي أحْسَسْتُ: أحَسْتُ، فهذا يدل على أنه قد روى اللفظة أرَمْتُ مخففة، بوزن أكلتُ، وحينئذ استراح من هذا التعسُّف، قال: فيجوز أن يكون معناه: أُرِمْتُ - بضم الهمزة- بوزن أُمرْتُ، من قولهم: أرَمِتَ الإبل تأرَم: إذا تناولت العلف وقلعته من الأرض.\n_________\n(١) رواه أبو داود رقم (١٠٤٧) في الصلاة، باب فضل يوم الجمعة وليلة الجمعة، والنسائي ٣ / ٩١ و٩٢ في الجمعة، باب إكثار الصلاة على النبي ﷺ يوم الجمعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٨) والدارمي (١٥٨٠) قال: أخبرنا عثمان بن محمد. وأبو داود (١٠٤٧) قال: حدثنا هارون بن عبد الله. وفي (١٥٣١) قال: حدثنا الحسن بن علي. وابن ماجة (١٠٨٥ و١٦٣٦) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٣/٩١) قال: أخبرنا إسحاق بن منصور. وابن خزيمة (١٧٣٣) قال: حدثنا محمد بن العلاء بن كريب. وفي (١٧٣٤) قال: حدثنا محمد ابن رافع.\nثمانيتهم - أحمد، وعثمان، وهارون، والحسن، وأبو بكر، وإسحاق، وأبو كريب، وابن رافع - عن حسين بن علي الجعفي، عن عبد الرحمن بن يزيد بن جابر، عن أبي الأشعث، فذكره","vol":"9","page":265},{"text":"٦٨٧٠ - (م ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «خيرُ يوم طلعتْ عَليْه الشَّمْسُ يومُ الجمعةِ، فيه خُلِقَ آدمُ، وفيه أُدّْخِل الجنة، وفيه أخرج منها» زاد في رواية «ولا تقوم ⦗٢٦٧⦘ الساعة إلا في يوم الجمعة» أخرجه مسلم والترمذي والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٨٥٤) في الجمعة، باب فضل يوم الجمعة، والترمذي رقم (٤٨٨) في الصلاة، باب ما جاء في فضل يوم الجمعة، والنسائي ٣ / ٨٩ و٩٠ في الجمعة، باب ذكر فضل يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٠١) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله. قال: أخبرني يونس. عن الزهري. وفي (٢/٤١٨) قال: حدثنا قتيبة قال: حدثنا المغيرة بن عبد الرحمن القرشي، عن أبي الزناد. وفي (٢/٥١٢) قال: حدثنا روح قال: حدثنا صالح بن أبي الأخضر. عن ابن شهاب. ومسلم (٣/٦) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. عن ابن شهاب. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا المغيرة، يعني الحزامي، عن أبي الزناد، والترمذي (٤٨٨) قال: حدثنا قتيبة. قال: حدثنا المغيرة بن عبد الرحمن، عن أبي الزناد. والنسائي (٣/٨٩) وفي الكبرى (١٥٨٩) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن يونس، عن الزهري. وفي الكبرى (١٥٨٩) قال: أخبرنا هارون بن موسى. قال: حدثنا أبو ضمرة، عن يونس، عن ابن شهاب.\nكلاهما - الزهري، وأبو الزناد- عن عبد الرحمن الأعرج، فذكره.\nوبنحوه بزيادة، «وفيه تقوم الساعة» . أخرجه أحمد (٢/٥٤٠) وابن خزيمة (١٧٢٩) قال: حدثنا يعقوب بن إبراهيم الدورقي. كلاهما - أحمد، ويعقوب - قالا: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي، عن أبي عمار، عن عبد الله بن فروخ، فذكره","vol":"9","page":266},{"text":"٦٨٧١ - (خ م ط س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- ذكر يومَ الجمعة، فقال: «فيه ساعة لا يُوافِقُها عبد مسلم هو قائم يُصلِّي يسألُ الله شيئًا إلا أعطاه إليه، وأشار بيده - يُقَلِّلُها» .\nوفي رواية: قال: قال أبو القاسم - ﷺ-: «إن في يوم الجُمعة ساعة ... وذكر نحوه - وقال بيده، قلنا: يُقَلِّلُها يزهِّدُها؟» وفي أخرى نحوه، وفي آخره: «وقال بيده، ووضع أُنْمُلَتَهُ على بطنِ الوُسْطى والخنْصَرِ - قلنا: يُزَهِّدُها؟» أخرجه البخاري ومسلم.\nولمسلم: «إن في الجُمُعةِ لساعة ... وذكره، وفي آخره: وهي ساعة خَفِيفَة» .\nوفي أخرى نحوه، ولم يذكر: وهي ساعة خفيفة.\nوأخرج «الموطأ» والنسائي الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُزَهّدها) أي: يقللها، والشيء الزهيد: القليل.\n_________\n(١) رواه البخاري ٢ / ٣٤٤ و٣٤٥ في الجمعة، باب الساعة التي في يوم الجمعة، وفي الطلاق، باب الإشارة في الطلاق والأمور، وفي الدعوات، باب الدعاء في الساعة التي في يوم الجمعة، ومسلم رقم (٨٥٢) في الجمعة، باب في الساعة التي في يوم الجمعة، والموطأ ١ / ١٠٨ في الجمعة، باب ما جاء الساعة التي في يوم الجمعة، والنسائي ٣ / ١١٥ و١١٦ في الجمعة، باب الساعة التي يستجاب فيها الدعاء يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nبلفظ «إن في الجمعة لساعة لايوافقها مسلم يسأل الله فيها خيرا إلا أعطاه إياه» .\nقال: وهي ساعة خفيفة.\nأخرجه أحمد (٢/٢٨٠) قال:حدثنا عبد الرزاق. قال: حدثنا معمر وفي (٢/٤٥٧) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة. وفي (٢/٤٦٩) قال: حدثنا عبد الرحمن قال: حدثنا حماد بن سلمة. وفي (٢/٤٨١) قال:حدثنا وكيع. قال: حدثنا حماد بن سلمة. وفي (٢/٤٩٨) قال: حدثنا حجاج. قال: حدثنا شعبة. ومسلم (٣/٥) قال:حدثنا عبد الرحمن بن سلام الجمحي. قال:حدثنا الربيع، يعني ابن مسلم. وابن خزيمة (١٧٣٥) قال: حدثنا محمد بن بشار. قال:حدثنا محمد بن جعفر،قال: حدثنا شعبة.\nأربعتهم - معمر، وشعبة،وحماد بن سلمة، والربيع بن مسلم - عن محمد بن زياد، فذكره.\n(*) الروايات متقاربة المعنى.\nوبلفظ: «في الجمعة ساعة لا يوافقها مسلم وهو قائم يصلي يسأل الله خيرا إلا أعطاه» .وقال بيده،قلنا يقللها يزهدها» .\nأخرجه الحميدي (٩٨٦) قال:حدثنا سفيان، قال: حدثنا أيوب. وأحمد (٢/٢٣٠) قال: حدثنا إسماعيل. قال: حدثنا أيوب. وفي (٢/٢٥٥) قال: حدثنا يزيد بن هارون. قال: أخبرنا ابن عون. وفي (٢/٢٨٤) قال: حدثنا إبراهيم بن خالد. قال: حدثنا رباح. قال: حدثنا معمر. عن أيوب. وفي (٢/٤٩٨) قال: حدثنا حجاج. قال: قال شعبة: وحدثني ابن عون. وفي (٢/٤٩٨) قال: حدثنا يزيد بن هارون. وقال: أخبرنا هشام. والدارمي (١٥٧٧) قال: أخبرنا محمد بن كثير،عن مخلد بن حسين، عن هشام. والبخاري (٧/٦٦) قال: حدثنا مسدد،قال: حدثنا بشر بن المفضل. قال: حدثنا سلمة ابن علقمة. وفي (٨/١٠٥) قال:حدثنا مسدد. قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا أيوب. ومسلم (٣/٥) قال: حدثنا زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا أيوب (ح) وحدثناه ابن المثنى. قال: حدثنا ابن أبي عدي. عن ابن عون (ح) وحدثني حميد بن مسعدة الباهلي. قال: حدثنا بشر،يعني ابن مفضل. قال: حدثنا سلمة وهو ابن علقمة وابن ماجة (١١٣٧) قال: حدثنا محمد بن الصباح. قال: أنبأنا سفيان بن عيينة،عن أبو. والنسائي (٣/١١٥) وفي الكبرى (١٦٧٦) قال: أخبرنا عمرو بن زرارة قال: أنبأنا إسماعيل، عن أيوب. وفي الكبرى (١٦٧٧) قال: أخبرنا عمرو بن زرارة. قال: حدثنا إسماعيل، عن ابن عون. وفي (١٦٧٨) قال: أخبرني شعيب بن يوسف. قال: حدثنا يزيد. قال: أخبرنا ابن عون وابن خزيمة (١٧٣٧) قال: حدثنا يعقوب بن إبراهيم الدورقي. وزياد بن أيوب. قالا: حدثنا إسماعيل. قال: أخبرنا أيوب. (ح) وحدثنا محمد بن بشار. قال:حدثنا عبد الوهاب. قال: حدثنا أيوب. وفي (١٧٤٠) قال: حدثنا محمد بن بشار. قال: حدثنا ابن أبي عدي. عن ابن عون.\nأربعتهم - أيوب،وابن عون، وهشام،وسلمة بن علقمة - عن محمد بن سيرين، فذكره.\nوبلفظ «إن في الجمعة ساعة لا يوافقها عبد مسلم يسأل الله فيها شيئا إلا أعطاه إياه» .\nأخرجه أحمد (٢/٢٨٤) قال:حدثنا إبراهيم بن خالد. قال: حدثنا رباح عن معمر. عن الزهري، والنسائي (٣/١١٥) وفي الكبرى (١٦٧٥) وفي عمل اليوم والليلة (٤٧٢) قال: أخبرني محمد بن يحيى بن عبد الله. قال: حدثنا أحمد بن حنبل، قال: حدثنا إبراهيم بن خالد، عن رباح، عن معمر،عن الزهري. وفي عمل اليوم والليلة (٤٧١) قال: أخبرني عمرو بن عثمان. قال: حدثنا شريح بن زيد. قال: حدثنا شعيب بن أبي حمزة، عن أبي الزناد.\nكلاهما - الزهري، وأبو الزناد - عن سعيد بن المسيب، فذكره..\n(*) رواية أبي الزناد: «إن في الجمعة ساعة لا يوافقها عبد يستغفر الله فيها إلا غفر الله له. قال: فجعل النبي -ﷺ- يقللها بيده» .\nوبلفظ «إن في الجمعة ساعة لا يوافقها عبد مسلم يسأل الله ﷿ فيها خيرا إلا أعطاه وهي بعد العصر» .\nأخرجه أحمد (٢/٢٧٢) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج قال: حدثني العباس، عن محمد بن مسلمة الأنصاري، فذكره.\nوبلفظ: «إن في الجمعة لساعة لايوافقها مسلم في صلاة يسأل الله فيها خيرا إلا أعطاه إياه.» .\nأخرجه النسائي في عمل اليوم والليلة (٤٧٤) وفي الكبرى (١٦٧٩) قال: أخبرنا الفضل بن سهل. قال: حدثني الأحوص بن جواب. قال: حدثنا عمار ابن زريق، عن منصور،عن مجاهد،عن ابن عباس. فذكره.\n(*) أخرجه النسائي في عمل اليوم والليلة (٤٧٣) قال: أخبرنا محمد بن بشار. قال: حدثنا أبو أحمد قال:حدثنا سفيان، عن منصور، عن مجاهد،عن ابن عباس. قال قال أبو هريرة: «إن في الجمعة لساعة لا يسأل الله فيها عبد شيئا إلا أعطاه إياه» .موقوف.\nوبلفظ «في يوم الجمعة ساعة لا يوافقها عبد مسلم إلا استجيب له.»\nأخرجه أحمد (٢/٤٠٣) قال:حدثنا موسى بن داود. قال: أخبرنا ابن لهيعة،عن أبي الزبير،عن جابر، فذكره.\nوبلفظ «إن في الجمعة لساعة لا يوافقها عبد مسلم يصلي يسأل الله فيها خيرا إلا أعطاه إياه» .\nأخرجه أحمد (٢/٤٨٩) قال: حدثنا محمد بن جعفر، وروح. قالا: حدثنا شعبة أو سعيد، عن قتادة، عن أبي رافع، فذكره.\nوبلفظ: «في الجمعة ساعة لا يوافقها مسلم وهو يسأل ربه شيئا إلا أتاه إياه» .\nأخرجه أحمد (٢/٣١٢) .ومسلم (٣/٦) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد بن حنبل، ومحمد بن رافع - عن عبد الرزاق. قال: حدثنا معمر. عن همام بن منبه، فذكره.\nوبلفظ: «إن في الجمعة لساعة مادعا الله فيها عبد مؤمن بشيء إلا استجاب الله له» .\nأخرجه أحمد (٢/٤٠١) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله قال: أخبرنا الأجلح أن أبا بردة بن أبي موسى الأشعري أخبره، فذكره.","vol":"9","page":267},{"text":"٦٨٧٢ - (م د) أبو بردة - ﵀ - قال: قال لي عبد الله بن عمر - ﵄ -: أسمعتَ أباك يحدِّث عن رسول الله - ﷺ- في شأن ساعة يوم الجُمُعةِ؟ قال: قلت: نعم سمعتُه يقول: سمعتُ رسولَ الله - ﷺ- يقول: «هي ما بينَ أنْ يَجْلِسَ الإمامُ إلى أن تُقضى الصلاةُ» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٨٥٣) في الجمعة، باب في الساعة التي في يوم الجمعة، وأبو داود رقم (١٠٤٩) في الصلاة، باب الإجابة أية ساعة هي في يوم الجمعة، وقد أعل هذا الحديث بالانقطاع والاضطراب كما ذكر الحافظ في \" الفتح \" ٢ / ٣٥٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٦٣) قال: حدثني أبو الطاهر، وعلي بن خشرم ح وحدثنا هارون بن سعيد الأيلي وأحمد بن عيسى. وأبو داود (١٠٤٩) قال: حدثنا أحمد بن صالح. وابن خزيمة «١٧٣٩) قال: حدثنا أحمد بن عبد الرحمن بن وهب.\nستتهم- أبو الطاهر أحمد بن عمرو، وعلي بن خشرم، وهارون،وأحمد بن عيسى، وأحمد بن صالح، وأحمد بن عبد الرحمن - عن ابن وهب، قال: أخبرني مخرمة بن بكير،عن أبيه،عن أبي بردة، فذكره.","vol":"9","page":268},{"text":"٦٨٧٣ - (ت) كثير بن عبد الله بن عمرو بن عوف - ﵀ - عن أبيه عن جده عن النبيِّ - ﷺ- قال: «إن في الجمعة ساعة لا يسألُ الله العبدُ فيها شيئًا إلا آتاه الله [إياه]، قالوا: يا رسول الله، أيَّةُ ساعة هي؟ قال: حين تُقام الصلاة إلى انْصرافٍ منها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٩٠) في الصلاة، باب ما جاء في الساعة التي ترجى في يوم الجمعة، وقال الترمذي: حديث حسن غريب، وفي الباب عن أبي موسى وأبي ذر وسلمان وعبد الله بن سلام وأبي لبابة وسعد بن عبادة وأبي أمامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٢٩١) قال:حدثني خالد بن مخلد البجلي. ابن ماجة (١١٣٨) قال: حدثنا أبو بكر بن أبي شيبة،قال: حدثنا خالد بن مخلد. والترمذي (٤٩٠) قال:حدثنا زياد بن أيوب البغدادي. قال: حدثنا أبو عامر العقدي.\nكلاهما - خالد،وأبو عامر - قالا: حدثنا كثير بن عبد الله بن عمرو بن عوف المزي، عن أبيه، فذكره.\nوقال الترمذي: حديث عمرو بن عوف حديث حسن غريب.\nقلت: فيه كثير بن عبد الله بن عمرو بن عون، أجمع الجمهور على تضعيفه،ورميه بالكذب إلا الترمذي الذي قال فيه: قلت لمحمد في حديث كثير عن عبد الله بن أبيه عن جده في الساعة التي ترجى في يوم الجمعة، كيف هو؟ قال:هو حديث حسن إلا أن أحمد كان يحمل على كثير يضعفه،وقد روى يحيى بن سعيد الأنصاري عنه (التهذيب لابن حجر٨/٤٢٢) .","vol":"9","page":268},{"text":"٦٨٧٤ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «التَمِسُوا السَّاعةَ التي تُرْجَى في يوم الجمعة بعد صلاة العصر إلى غَيْبُوبةِ الشَّمْسِ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٨٩) في الصلاة، باب ما جاء في الساعة التي ترجى يوم الجمعة، وفي سنده محمد أبي حميد وهو ضعيف، وقال الترمذي: هذا حديث غريب من هذا الوجه. أقول: وقد روي الحديث عن أنس من غير هذا الوجه، وله شواهد بمعناه يقوى بها، وقال الترمذي: ورأى بعض أهل العلم من أصحاب النبي ﷺ وغيرهم أن الساعة التي ترجى فيها بعد العصر إلى أن تغرب الشمس، وبه يقول أحمد وإسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٤٨٩) قال:حدثنا عبد الله بن الصباح، قال: حدثنا عبيد الله بن عبد المجيد الحنفي،قال: حدثنا محمد بن أبي حميد.، قال: حدثناموسى بن وردان، فذكره.\nقال: هذا حديث غريب من هذا الوجه،.وقد روي هذا الحديث عن أنس عن النبي -ﷺ- من غير هذا الوجه.\nومحمد بن أبي حميد يضعف، (ضعفه بعض أهل العلم) من قبل حفظه، ويقال له: حماد بن أبي حميد، يقال:هو أبو إبراهيم الأنصاري وهو منكر الحديث.","vol":"9","page":268},{"text":"٦٨٧٥ - (د س) جابر بن عبد الله - ﵄ - أن رسولَ الله - ﷺ- قال: «يومُ الجمعة ثِنْتا عَشَرة - يريد ساعة، وقال النسائي: ثنتا عشرة ساعة - لا يوجد مسلم يسأل الله ﷿ شيئًا، إلا آتاه الله إياه، فالتَمِسُوها آخِرَ ساعَة بعدَ العصر» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٠٤٨) في الصلاة، باب الإجابة أية ساعة هي في يوم الجمعة، والنسائي ٣ / ٩٩ و١٠٠ في الجمعة، باب وقت الجمعة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\nأخرجه أبو داود (١٠٤٨) قال: حدثنا أحمد بن صالح. والنسائي (٣/٩٩) قال: أخبرنا عمرو بن سواد بن الأسود بن عمرو، والحارث بن مسكين قراءة عليه وأنا أسمع.\nثلاثتهم - أحمد، وعمرو،والحارث - عن ابن وهب، وعن عمرو بن الحارث، عن الجلاح مولى عبد العزيز، أن أبا سلمة بن عبد الرحمن حدثه، فذكره.","vol":"9","page":269},{"text":"٦٨٧٦ - (ط ت د س) أبو هريرة - ﵁ - قال: خرجتُ إلى الطُّور، فلقيتُ كعبَ الأحبارِ، فجلستُ معه، فحدَّثني عن التوراة، وحدَّثْتُه عن رسول الله - ﷺ-، فكان فيما حدَّثْتُه، أن قلتُ: قال رسولُ الله - ﷺ-: «خَيْرُ يوم طلعتْ عليه الشمسُ يومُ الجمعة، فيه خُلِقَ آدم، وفيه أُهْبِطَ، وفيه تيبَ عليه، وفيه مات، وفيه تقومُ السَّاعةُ، وما من دابَّة إلا وهي مُصِيخَة يومَ الجمعة، من حين تصبح حتى تطلع الشمس، شفقًا من الساعة، إلا الجنَّ والإنسَ، وفيه ساعة لا يوافقها عبد مُسلم وهو يصلِّي، يسأل الله شيئًا إلا أعطاه إياه»، قال كعب: ذلك في كل سنة يوم؟. فقلت: بل في كل جمعة، فقرأ كعب: التوراة، فقال: صدق رسول الله - ﷺ-، فقال أبو هريرة: فلقيت بصْرَةَ بن أبي بصرة الغفاري، فقال: من أين أقبلت؟ فقلت: من الطُّور، فقال: لو أدركتك قبل أن تخرج إليه ما خرجت، ⦗٢٧٠⦘ سمعتُ رسولَ الله - ﷺ- يقول: لا تعْمَلُ المطِيُّ إلا إلى ثلاثة مساجد: إلى المسجد الحرام، وإلى مسجدي هذا، وإلى مسجد إيلياء، أو بيت المقدس، يشك - قال أبو هريرة: ثم لقيت عبد الله بن سلام - فحدَّثتُه بمجلسي مع كعب الأحبار، وما حدثته في يوم الجمعة، فقلت له: قال كعب: ذلك في كل سنة يوم، قال عبد الله بن سلام: كذب كعب: فقلت: ثم قرأ كعب التوراة، فقال: بل هي في كل جمعة، فقال عبد الله بن سلام: صدق كعب، ثم قال عبد الله بن سلام: قد علمت أية ساعة هي؟ قال أبو هريرة: فقلت: أخبرني بها، ولا تَكْنِ عَنِّي - وفي نسخة ولا تَضِنَّ عَليَّ- فقال عبد الله بن سلام: هي آخر ساعة في يوم الجمعةِ، قال أبو هريرة: فقلت: وكيف تكون آخر ساعة في يوم الجمعة، وقد قال رسولُ الله - ﷺ-: «لا يُصادفُها عبد مسلم وهو يصلي، فتلك ساعة لا يصلَّى فيها؟ فقال عبد الله بن سلام: ألم يقل رسول الله - ﷺ-: «من جلس مجلسًا ينتظر [فيه] الصلاة فهو في صلاة حتى يصلي»؟ قال أبو هريرة: فقلت: بلى، قال: فهو ذلك» أخرجه «الموطأ» والنسائي.\nوفي رواية الترمذي قال: قال رسولُ الله - ﷺ-: «خيرُ يوم طلعَتْ فيه الشمس يوم الجمعة، فيه خُلِق آدم، وفيه أدخلَ الجنةَ، وفيه أهبطَ منها وفيه ساعة لا يوافقها عبد مسلم يصلي يسأل الله فيها شيئًا إلا أعطاه إياه»، قال أبو هريرة: فلقيت عبد الله ابن سلام، فذكرت له هذا الحديث، فقال: أنا أعلم ⦗٢٧١⦘ تلك الساعة، فقلت: أخبرني بها ولا تَضْنُنْ بها عليَّ، قال: هي بعدَ العصرِ إلى أن تغرب الشمس، قلت: كيف يكون بعد العصر، وقد قال رسولُ الله - ﷺ-: لا يوافقها عبد مسلم وهو يصلِّي، وتلك الساعة لا يصلَّى فيها؟ فقال عبد الله ابن سلام: أليس قد قال رسول الله - ﷺ-: «من جلس مجلسًا ينتظر الصلاةَ فهو في صلاة؟ قلت: بلى، قال: هو ذاك» .\nقال الترمذي: وفي الحديث قصة طويلة، ولم يذكرها.\nوفي رواية أبي داود، قال: قال رسولُ الله - ﷺ-: «خير يوم طلعت فيه الشمس يوم الجمعة، فيه خُلِق آدم، وفيه أهْبِطَ، وفيه تِيبَ عليه، وفيه مات، وفيه تقومُ الساعةُ، وما من دابَّة إلا وهي مُصيخَة يوم الجمعة، حين تصبح حتى تطلع الشمس، شفقًا من الساعة، إلا الجِنَّ والإنسَ ...» وذكر الحديث مثل «الموطأ»، ولم يذكر فيها لقياه لبصرة بن أبي بصرة الغفاري، ولا ما دار بينهما، إنما قال: «ثم لقيتُ عبد الله بن سلام، فحدَّثْتُه بمجلسي مع كعب الأحبار ... فذكره» (١) .\nوهذا الحديث إنما أفردناه لاشتماله على ذِكْر كعب الأحبار، وما فيه من الزيادة التي لم يخرِّجْها البخاري ومسلم، فإنهما قد أخرجا ذِكْر الساعة وفضلها.\nوأخرج مسلم فضل يوم الجمعة مفردًا مختصرًا، فلذلك لم نضف ذاك إلى هذا. ⦗٢٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشفق): بقايا نور الشمس في الأفق.\n(المُصِيخ): المصغي ليستمع.\n(والشفق): الخوف، أشفق إشفاقًا. وهي اللغة المشهورة، وقال ابن دريد: شَفَقت أَشْفق، وأنكره أهل اللغة.\n(المطي) جمع مطية، وهي البعير يركب مطاه، أي ظهره، وإعمالها: تحميلها والسير عليها.\n(الكناية) ضد التصريح، والمراد: لا تُخْفِها عني وتسترها مني.\n(الضَّنُّ): البخل: ضَنَنْتُ: أضَن، وضَننْت: أضِنّ.\n_________\n(١) رواه مالك في الموطأ ١ / ١٠٨ - ١١٠ في الجمعة، باب ما جاء في الساعة التي في يوم الجمعة، والنسائي ٣ / ١١٤ و١١٥ في الجمعة، باب ذكر الساعة التي يستجاب فيها الدعاء يوم الجمعة، والترمذي رقم (٤٩١) في الصلاة، باب ما جاء في الساعة التي ترجى في يوم الجمعة، وأبو داود (١٠٤٦) في الصلاة، باب فضل يوم الجمعة وليلة الجمعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (٨٨) عن يزيد بن عبد الله بن الهاد. وأحمد (٢/٤٨٦و ٥/٤٥١) قال: قرأت على عبد الرحمن: مالك، عن يزيد بن عبد الله بن الهاد. وفي (٥/٤٥١) قال: حدثنا يزيد بن هارون. قال: حدثنا محمد بن إسحاق. وفي (٥/٤٥٣) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة، عن قيس بن سعد. وأبو داود (١٠٤٦) قال: حدثنا القعنبي، عن مالك، عن يزيد بن عبد الله بن الهاد. والترمذي (٤٩١) قال: حدثنا إسحاق بن موسى الأنصاري قال: حدثنا معن. وقال: حدثنا مالك بن أنس. عن يزيد بن عبد الله بن الهاد. والنسائي (٣/١١٣) في الكبري (١٦٨٠) قال: أخبرنا قتيبة. قال: حدثنا بكر بن، يعني ابن مضر، عن ابن الهاد. وابن خزيمة (١٧٣٨) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدنثا محمد بن عبيد، قال: حدثنا محمد بن إسحاق.\nثلاثتهمم - يزيد بن عبد الله بن الهاد، ومحمد بن إسحاق. وقيس ابن سعد. عن محمد بن إبراهيم التيمي\n٢-وأخرجه أحمد (٢/٥٠٤) قال: حدثنا يزيد. قال: حدثنا محمد.\nكلاهما - محمد بن إبراهيم التيمي. ومحمد بن عمرو - عن أبي سلمة فذكره..\n(*) الروايات مطولة ومختصرة.","vol":"9","page":269},{"text":"٦٨٧٧ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «ما مِنْ مُسْلم يموتُ يومَ الجمعةِ،أو لَيْلَة الجُمُعَةِ إلاّ وقاهُ الله فِتْنَةَ القَبْرِ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٧٤) في الجنائز، باب ما جاء فيمن مات يوم الجمعة، ورواه أيضًا أحمد في \" المسند \" ٢ / ١٦٩ من حديث ربيعة بن سيف عن عبد الله بن عمرو، قال الترمذي: وهذا حديث ليس إسناده بمتصل، ربيعة بن سيف إنما يروي عن أبي عبد الرحمن الحبلي عن عبد الله بن عمرو، ولا نعرف لربيعة ابن سيف سماعًا من عبد الله بن عمرو، قال الحافظ السخاوي في \" المقاصد الحسنة \": بعد أن ذكر الحديث: وقد وصله الطبراني وأبو يعلى من حديث ربيعة عن عياض بن عقبة الفهري عن عبد الله بن عمرو، وله طريق أخرى أخرجها أحمد، وإسحاق والطبراني من رواية بقية: حدثني معاوية بن سعيد سمعت أبا قبيل سمعت عبد الله بن عمرو نحوه، ورواه أبو نعيم في \" الحلية \" في ترجمة ابن المنكدر من طريق عمر بن موسى بن الوجيه عنه عن جابر، وفي الباب عن أنس عند أبي يعلى، وعن علي عند الديلمي في مسنده بلفظ: \" من مات ليلة الجمعة أو يوم الجمعة رفع الله عنه عذاب القبر \". نقول: ورواه أيضًا أحمد في \" المسند \" ٢ / ١٧٦ و٢٢٠، فالحديث بمجموع طرقه لا ينزل عن مرتبة الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٢/١٦٩) (٦٥٨٢) قال: حدثنا أبو عامر. والترمذي (١٠٧٤) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي وأبو عامر العقدي.\nكلاهما- أبو عامر، وعبد الرحمن - قالا: حدثنا هشام بن سعد، عن سعيد بن أبي هلال،عن ربيعة بن سيف، فذكره.\n(*) قال الترمذي: هذا حديث غريب ليس إسناده بمتصل. ربيعة بن سيف إنما يروي عن ابن عبد الرحمن الحبلي عن عبد الله بن عمرو ولانعرف لربيعة بن سيف سماعا من عبد الله بن عمرو.","vol":"9","page":272},{"text":"شهر المحرم\n٦٨٧٨ - (م د ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «أفضلُ الصِّيام بعدَ رَمضانَ: شهرُ الله المُحَرَّم، وأفْضَلُ الصَّلاةِ بعدَ الْمَكْتُوبَةِ: صلاةُ الليل» وفي رواية قال: «سُئِلَ: أيُّ الصَّلاةِ أفضلُ بعدَ المكتوبَةِ، وأيُّ الصِّيامِ أفضلُ بَعْدَ شَهْر رَمَضانَ؟ قال: أفضلُ الصَّلاةِ بعد المكْتُوبَةِ: الصَّلاةُ في جَوْفِ اللَّيْلِ، وأفضلُ الصِّيام بعد شَهْرِ رَمضانَ: صِيام شَهرِ الله المُحَرَّم» .\nأخرجه مسلم وأبو داود، وأخرج الترمذي والنسائي الأولى (١) .\n_________\n(١) رواه مسلم رقم (١١٦٣) في الصيام، باب فضل صوم المحرم، وأبو داود رقم (٢٤٢٩) في الصوم، باب في صوم المحرم، والترمذي رقم (٤٣٨) في الصلاة، باب ما جاء في فضل صلاة الليل، والنسائي ٣ / ٢٠٧ و٢٠٨ في قيام الليل، باب فضل صلاة الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٢/٣٠٣) قال: حدثنا عبد الرحمن وأبو سعيد. قالا: حدثنا زاذدة وفي (٢/٣٢٩) قال: حدثنا الحسين بن علي الجعفي، عن زائدة وفي (٢/٣٤٢) قال: حدثنا عفان. قال: حدثنا أبو عوانة. وفي (٢/٥٣٥) قال: حدثنا هشام بن عبد الملك الطيالسي. قال: حدثنا أبو عوانة. والدارمي (١٤٨٤) و(١٧٦٤) قال: أخبرنا زيد بن عوف. قال: حدثنا أبو عوانة. ومسلم (٣/١٦٩) قال: حدثني زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا حسين بن علي، عن زائدة. وابن ماجة (١٧٤٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا الحسين بن علي، عن زائدة، والنسائي في الكبرى تحفة الأشراف (٩/١٢٢٩٢) عن عمرو بن علي، عن عبد الرحمن، عن زائدة. (ح) وعن محمد بن قدامة، عن جرير. وابن خزيمة (١١٣٤و٢٠٧٦) قال: حدثنا يوسف بن موسى ومحمد بن عيسي. قالا: حدثنا جرير.\nثلاثتهم - زائدة بن قدامة، وأبو عوانة، وجرير بن عبد الحميد - عن عبد الملك بن عمير، عن محمد بن المنتشر.\n٢- وأخرجه أحمد (٢/٣٤٤) قال: حدثنا عفان. وعبد بن حميد (١٤٢٣) قال: حدثنا أبو الوليد. والدارمي (١٧٦٥) قال: أخبرنا أبو نعيم وحدثنا يحيى بن حسان. مسلم (٣/١٦٩) قال: حدثني قتيبة بن سعيد. وأبو داود (٢٤٢٩) قال: حدثنا مسدد وقتيبة بن سعيد. والترمذي (٤٣٨ و٧٤٠) قال: حدثنا قتيبة. والنسائي (٣/٢٠٦) وفي الكبرى (١٢٢١) قال: أخبرنا قتيبة بن سعيد.\nستتهم - عفان، وأبو الوليد، وأبو نعيم، ويحيى بن حسان، وقتيبة، ومسدد - عن أبي عوانة، عن أبي بشر.\nكلاهما - محمد بن المنتشر، وأبو بشر جعفر بن أبي وحشية - عن حميد بن عبد الرحمن الحميري البصري، فذكره.\n* أخرجه النسائي (٣/٢٠٧) وفي الكبرى (١٢٢٢) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله. قال: حدثنا شعبة، عن أبي بشر جعفر بن أبي وحشية، أنه سمع حميد بن عبد الرحمن يقول: قال رسول الله -ﷺ-، فذكر نحوه مرسلا.\n* الروايات مطولة ومختصرة، وأثبتنا لفظ رواية أبي بشر عند مسلم.\n* أشار المزي في تحفة الأشراف (٩/١٢٢٩٢) إلى أن رواية زهير بن حرب، عن جرير. ورواية أبي بكر بن أبي شيبة، عن حسين بن علي الجعفي، عن زائدة.\nكلاهما - عن عبد الملك بن عمير، عن محمد بن المنتشر، عن حميد بن عبد الرحمن، قال: سئل أبو هريرة أي الصلاة أفضل.. فذكره ولم يذكر النبي -ﷺ-. وفي المطبوع من صحيح مسلم عن حميد بن عبد الرحمن، عن أبي هريرة ﵁، يرفعه.","vol":"9","page":273},{"text":"٦٨٧٩ - (ت) علي بن أبي طالب - ﵁ - سأله رجل، فقال: أيُّ شَهر تَأمُرني أن أصومَ بعدَ شهر رَمضان؟ فقال له: ما سمعتُ أحدًا يسألُ عن هذا إلا رجلًا سمعته يسأل رسول الله - ﷺ- وأنا قاعد عندَه، فقال: يا رسول الله، أيُّ شهر تأمرني أن أصومَ بعد شهرِ رمضانَ؟ قال: إن كنتَ صائِمًا بعد شهرِ رمضان، فصُمْ المُحَرَّم، فإنَّهُ شهرُ الله، فيه يوم تاب فيه على قَوم، ويتوبُ فيه على قوم آخرين. أخرجه الترمذي (١) .\n_________\n(١) رقم (٧٤١) في الصوم، باب ما جاء في صوم المحرم، وإسناده ضعيف، ولكن يشهد له الحديث الذي قبله، ولذلك قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٧٦٣) قال: حدثنا محمد بن سعيد، قال: حدثنا محمد بن فضيل والترمذي (٧٤١) قال: حدثنا علي بن حجر، قال: أخبرنا علي بن مسهر وعبد الله بن أحمد (١/١٥٤) (١/٣٢) قال: حدثنا محمد بن المنهال أخو حجاج، قال: حدثنا عبد الواحد بن زياد. وفي (١/١٥٥) (١٣٣٤) قال: حدثني زهير أبو خيثمة، قال: حدثنا أبو معاوية.\nأربعتهم - محمد بن فضيل، وعلي بن مسهر، وعبد الواحد، وأبو معاوية - عن عبد الرحمن بن إسحاق، عن النعمان بن سعد، فذكره. وقال الترمذي: هذا حديث حسن غريب.","vol":"9","page":273},{"text":"<span data-type=\"title\" id=toc-1515>الليل</span>\n٦٨٨٠ - (م) جابر بن عبد الله - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّ في اللَّيل سَاعة لا يُوافِقُها رجُل مُسلم يسأل الله خيرًا من أمْرِ الدُّنْيا والآخِرة إلا أعطاه إياه، وذلك كُلَّ ليلة» . أخرجه مسلم (١) .\n_________\n(١) رقم (٧٥٧) في صلاة المسافرين وقصرها، باب في الليل ساعة يستجاب فيها الدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٤٨) قال: حدثنا موسى، قال: حدثنا ابن لهيعة. ومسلم (٢/١٧٥) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل.\nكلاهما - ابن لهيعة، ومعقل - عن أبي الزبير، فذكره.","vol":"9","page":274},{"text":"الباب الثامن من كتاب الفضائل: في فضل الأمكنة، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1517>الفصل الأول: في فضل مكة، والبيت، والمسجد الحرام وما جاء في عمارة البيت وهدمه</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1518>الفرع الأول: في فضلها</span>، وفيه ثلاثة أنواع\n<span data-type=\"title\" id=toc-1519>النوع الأول: في البيت</span>\n٦٨٨١ - (خ م س) أبو ذرّ الغفاري - ﵁ - قال: قال ⦗٢٧٥⦘ رسولُ الله - ﷺ-: «إنَّ أوَّلَ بَيْت وُضِعَ لِلنَّاسِ مُبارَكًا يُصَلَّى فيه: الكعبَةُ، قلتُ: ثم أيُّ؟ قال: المسجدُ الأقصى، قلت: كم كان بينهما؟ قال: أربعونَ عامًا» أخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) رواه البخاري ٦ / ٢٩٠ و٢٩١ في الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾ وباب قول الله تعالى: ﴿ووهبنا لداود سليمان نعم العبد إنه أواب﴾، ومسلم رقم (٥٢٠) في المساجد في فاتحته، والنسائي ٢ / ٣٢ في المساجد، باب ذكر أي مسجد وضع أولًا، ولفظه عندهم: عن أبي ذر قال: \" قلت: يا رسول الله: أي مسجد وضع في الأرض أول؟ قال: المسجد الحرام، قلت: ثم أي؟ قال: المسجد الأقصى، قلت كم بينهما؟ قال: أربعون سنة، وأينما أدركتك الصلاة فصل فهو مسجد \"، وزاد النسائي وهو في رواية لمسلم في أوله عن الأعمش عن إبراهيم التيمي قال: كنت أقرأ على أبي القرآن في السكة، فإذا قرأت السجدة سجد، فقلت له: يا أبت أتسجد في الطريق؟ قال: إني سمعت أبا ذر يقول ... فذكر الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في أحاديث الأنبياء (١١/١) عن موسى بن إسماعيل، عن عبد الواحد ابن زياد، و(٤١/٣) عن عمر بن حفص بن غياث، عن أبيه، ومسلم في الصلاة (٥٣/١) عن أبي كامل، عن عبد الواحد. و(٥٣/١) عن أبي بكر وأبي كريب.\nكلاهما عن أبي معاوية - و(٥٣/٢) عن علي بن حجر، عن علي بن مسهر.\nأربعتهم - عن الأعمش، عن إبراهيم التيمي، عن أبيه به - وفي حديث علي بن مسهر قصة. والنسائي فيه الصلاة، عن بشر بن خالد، عن غندر، عن شعبة، عن الأعمش نحوه. وفيه الصلاة (١٢٤) وفي التفسير في الكبرى عن علي بن حجر به. وابن ماجة في الصلاة (٢٧) عن علي بن محمد، عن أبي معاوية به. و(٢٧) عن علي بن ميمون الرقي، عن محمد بن عبيد، عن الأعمش نحوه تحفة الأشراف (٩/١٨٩- ١٩٠) .","vol":"9","page":274},{"text":"٦٨٨٢ - (ت س) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «نَزَلَ الحجَرُ الأسودُ من الجَنَّةِ وهو أشَدُّ بَيَاضًا من اللَّبَنِ، وإنما سَوَّدَتْه خَطايا بني آدَمَ» أخرجه الترمذي (١) .\nوعند النسائي: أنَّ النبي - ﷺ- قال: «الحَجَرُ الأسْوَدُ من الجَنَّةِ» لم يزد (٢) .\n_________\n(١) رقم (٨٧٧) في الحج، باب ما جاء في فضل الحجر الأسود والركن، من حديث جرير عن عطاء ابن السائب عن سعيد بن جبير عن ابن عباس، وعطاء بن السائب صدوق اختلط، وجرير ممن سمع منه بعد الاختلاط لكن تابعه حماد بن سلمة في رواية النسائي التي بعده وحماد ممن روى عن عطاء قبل الاختلاط، فالحديث حسن، ولذلك قال الترمذي: هذا حديث حسن صحيح، وقال الحافظ في \" الفتح \": وله طريق أخرى في صحيح ابن خزيمة يتقوى بها.\n(٢) رواه النسائي ٥ / ٢٢٦ في المناسك، باب ذكر الحجر الأسود، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٣٠٧) (٢٧٩٦) قال: حدثنا يونس، قال: حدثنا حماد. وفي (١/٣٢٩) (٣٠٤٧) قال: حدثنا عفان، قال: حدثنا حماد. وفي (١/٣٧٣) (٣٥٣٧) قال: حدثنا روح، قال: حدثنا حماد يعني ابن سلمة. والترمذي (٨٧٧) قال: حدثنا قتيبة، قال: حدثنا جرير. والنسائي (٥/٢٢٦) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا موسى بن داود، عن حماد بن سلمة وابن خزيمة (٢٧٣٣) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير (ح) وحدثنا محمد بن موسى الحرشي، عن زياد بن عبد الله.\nثلاثتهم - حماد، وجرير، وزياد- عن عطاء بن السائب، عن سعيد بن جبير، فذكره.\nرواية النسائي مختصرة على «الحجر الأسود من الجنة» .\nوقال الترمذي: حديث ابن عباس حديث حسن صحيح.\nوبلفظ: «الحجر الأسود ياقوتة بيضاء من ياقوت الجنة، وإنما سودته خطايا المشركين، يبعث يوم القيامة مثل أحد، يشهد لمن استلمه وقبله من أهل الدنيا.» .\nأخرجه ابن خزيمة (٢٧٣٤) قال: حدثنا محمد بن [...] البصري، قال: حدثنا أبو الجنيد، قال: حدثنا حماد بن سلمة، عن عبد الله بن عثمان بن خثيم، عن سعيد بن جبير، فذكره.","vol":"9","page":275},{"text":"٦٨٨٣ - (ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ- في الحَجَرِ: «واللهِ لَيَبْعَثَنَّهُ الله يومَ القِيامَةِ له عَيْنانِ يُبْصِرُ بهما، ولِسَان يَنْطِقُ به، يشهدُ على من اسْتَلَمَهُ بحَقّ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استلمه) استلام الحجر الأسود: هو أن يمسَّه بيده ويقبِّلَها، وكأنه افتعال من السلام، وهي الحجارة.\n_________\n(١) رقم (٩٦١) في الحج، باب ما جاء في الحجر الأسود، وقال الترمذي: هذا حديث حسن، ورواه الحاكم ١ / ٤٥٧ وصححه ووافقه الذهبي، وقال الحافظ في \" الفتح \": وله شاهد عند الحاكم أيضًا من حديث أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٢٤٧) (٢٢١٥) قال: حدثنا علي بن عاصم. وفي (١/٢٦٦) (٢٣٩٨) قال: حدثنا حسن بن موسى، قال: حدثنا ثابت أبو يزيد. وفي (١/٢٩١) (٢٦٤٣) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (١/٣٠٧) (٢٧٩٧) قال: حدثنا يونس، قال: حدثنا حماد. وفي (١/٣٠٧) (٢٧٩٨) قال: حدثنا مؤمل، قال: حدثنا حماد. وفي (١/٣٧١) (٣٥١١) قال: حدثنا روح، قال: حدثنا حماد. والدارمي (١٨٤٦) قال: حدثنا حجاج بن منهال، وسليمان بن حرب، قالا: حدثنا حماد بن سلمة. وابن ماجة (٢٩٤٤) قال: حدثنا سويد بن سعيد، قال: حدثنا عبد الرحيم الرازي. والترمذي (٩٦١) قال: حدثنا قتيبة، عن جرير. وابن خزيمة (٢٧٣٥) قال: حدثنا بشر بن معاذ العقدي، قال: حدثنا فضيل يعني ابن سليمان. وفي (٢٧٣٦) قال: حدثنا أبو بكر بن إسحاق، قال: حدثنا الحسن بن موسى الأشيب، قال: حدثني ثابت (وهو ابن يزيد أبو يزيد الأحول) .\nستتهم - علي بن عاصم، وثابت أبو يزيد، وحماد بن سلمة، وعبد الرحيم الرازي، وجرير، وفضيل بن سليمان - عن عبد الله بن عثمان بن خثيم، عن سعيد بن جبير، فذكره.\nفي رواية ثابت أبي يزيد: إن لهذا الحجر لسانا وشفتين.\nوقال الترمذي: هذا حديث حسن.","vol":"9","page":276},{"text":"٦٨٨٤ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّ الرُّكْنَ والمقامَ ياقُوتَتَانِ من ياقوتِ الجَنَّةِ، طَمَسَ الله نُورَهُما، ولو لم يَطْمِسْ نورَهُما لأضَاءتا ما بين المَشْرِقِ والمغْرِبِ» أخرجه الترمذي، وقال: هذا يروى عن ابن عمرو موقوفًا (١) .\n_________\n(١) رقم (٨٧٨) في الحج، باب ما جاء في فضل الحجر الأسود والركن، وفي سنده رجاء أبو يحيى وهو ضعيف، وقال الترمذي: وفيه عن أنس أيضًا وهو غريب، قال الحافظ في \" الفتح \" بعد أن ذكر الحديث: أخرجه أحمد والترمذي، وصححه ابن حبان، وفي إسناده رجاء أبو يحيى وهو ضعيف، وقال الحافظ: قال ابن أبي حاتم عن أبيه: وقفه أشبه والذي رفعه ليس بقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف مرفوعا:\n١- أخرجه أحمد (٢/٢١٣) (٧٠٠٠) قال: حدثنا عفان. وفي (٢/٢١٤) (٧٠٠٨) قال: حدثنا يونس بن محمد. والترمذي (٨٧٨) قال: حدثنا قتيبة، قال: حدثنا يزيد بن زريع. وعبد الله بن أحمد (٢/٢١٤) (٧٠٠٨) مكرر. قال: حدثنا هدبة بن خالد. وفيه (٢/٢١٤) (٧٠٠٩) قال: حدثنا القواريري عبيد الله بن عمر، قال: حدثنا يزيد بن زريع. وابن خزيمة (٢٧٣٢) قال: حدثنا الحسن الزعفراني، قال: حدثنا عفان بن مسلم.\nأربعتهم - عفان، ويونس، ويزيد، وهدبة - عن رجاء بن صبيح أبي يحيى الحرشي.\n٢- وأخرجه ابن خزيمة (٢٧٣١) قال: حدثنا عبد العزيز بن أحمد بن سويد أبو عميرة البلوي مؤذن مسجد الرملة، قال: حدثنا أيوب بن سويد، عن يونس، عن الزهري.\nكلاهما - رجاء، والزهري - عن مسافع بن شيبة، فذكره.\n* في رواية يونس بن محمد: سماه رجاء بن يحيى. قال عبد الله بن أحمد: والصواب أبو يحيى كما قال عفان، وهدبة بن خالد.\n* قال أبو بكر بن خزيمة: هذا الخبر لم يسنده أحد أعلمه من حديث الزهري غير أيوب بن سويد، إن كان حفظ عنه. وقال: لست أعرف أبا رجاء هذا بعدالة ولا جرح، ولست أحتج بخبر مثله.\n* وقال أبو عيسى الترمذي: هذا يروى عن عبد الله بن عمرو موقوفا قوله.\nوفيه عن أنس أيضا، وهو حديث غريب.","vol":"9","page":276},{"text":"٦٨٨٥ - (خ) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله ⦗٢٧٧⦘ ﷺ-: «لَيُحَجَّنَّ هذا البيتُ، ولَيُعْتَمَرَنَّ بعدَ [خروج] يأجوجَ ومأجوجَ» قال البخاري: قال عبد الرحمن بن مهدي عن شعبة: «لا تقومُ السَّاعَةُ حتى لا يُحجَّ البَيْتُ» قال البخاري: والأوَّلُ أكثر (١) .\n_________\n(١) رواه البخاري ٣ / ٣٦٣ في الحج، باب قول الله تعالى: ﴿جعل الله الكعبة البيت الحرام قيامًا للناس﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٣/٢٧) قال: حدثنا سويد بن عمرو الكلبي. وفي (٣/٤٨) قال: حدثنا عبد الصمد. وفي (٣/٦٤) قال: حدثنا عفان. وابن خزيمة (٢٥٠٧) قال: حدثنا أبو قدامة، وأبو موسى محمد بن المثنى، قالا: حدثنا عبد الرحمن.\nأربعتهم - سويد، وعبد الصمد، وعفان، وعبد الرحمن - قالوا: حدثنا أبان بن يزيد.\n٢-وأخرجه أحمد (٣/٢٧) . وابن خزيمة (٢٥٠٧) قال: حدثنا إبراهيم بن بسطام الزعفراني.\nكلاهما - أحمد، والزعفراني- عن سليمان بن أبي داود، قال: حدثنا عمران وهو القطان.\n٣- وأخرجه البخاري (٢/١٨٢) قال: حدثنا أحمد هو ابن حفص بن عبد الله، قال: حدثنا أبي، قال: حدثنا إبراهيم هو ابن طهمان، عن الحجاج بن حجاج.\nثلاثتهم - أبان، وعمران، والحجاج - عن قتادة، عن عبد الله بن أبي عتبة، فذكره.\n* أخرجه عبد بن حميد (٩٤٢) قال: حدثنا روح بن عبادة، قال: حدثنا سعيد بن أبي عروبة، عن قتادة، عن أبي سعيد. ولم يذكر عبد الله بن أبي عتبة وزاد فيه ويغرسون النخل.","vol":"9","page":276},{"text":"٦٨٨٦ - (م) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- قال: «لَيُهِلَّنَّ ابنُ مَرْيَمَ بفَجِّ الرَّوْحَاءِ حاجًّا أو مُعْتَمِرًا، أو لَيَثْنِيَنَّهما» أخرجه مسلم (١) .\n_________\n(١) رقم (١٢٥٢) في الحج، باب إهلال النبي ﷺ وهديه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٠٥) قال: حدثنا سفيان. وأحمد (٢/٢٤٠) قال: حدثنا سفيان. وفي (٢/٢٧٢) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر وفي (٢/٥١٣) قال: حدثنا روح. قال: حدثنا محمد بن أبي حفصة. وفي (٢/٥٤٠) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. ومسلم (٤/٦٠) قال: حدثنا سعيد بن منصور وعمرو الناقد وزهير بن حرب، جميعا عن ابن عيينة.\nقال سعيد: حدثنا سفيان بن عيينة (ح) وحدثناه قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنيه حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس.\nستتهم - سفيان بن عيينة، ومعمر، ومحمد بن أبي حفصة، والأوزاعي، وليث بن سعد، ويونس - عن الزهري، عن حنظلة الأسلمي، فذكره.\n* الروايات متقاربة المعنى، وأثبتنا لفظ رواية سفيان عند مسلم.","vol":"9","page":277},{"text":"٦٨٨٧ - (م) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- «مَرَّ بوادي الأزْرَق - وهو ما بين مكة والمدينة - فقال: أيُّ واد هذا؟ قالوا: وادي الأزرق، قال: كأنِّي أنظرُ إلى موسى هابطًا من الثَّنِيَّةِ وله جُؤار إلى الله بِالتَّلْبِيَةِ، مارًّا بهذا الوادي، ثم أتى على ثَنِيَّةِ هَرْشَى، فقال: أيُّ ثَنِية هذه؟ قالوا: ثَنِيَّةُ هَرْشى، أو لِفْت، فقال: لَكأني أنظرُ إلى يونس بن مَتَّى على ناقَة حمراءَ جَعْدة، عليه جُبَّة من صُوف، خِطامُ ناقَتِهِ خُلْبَة، مارًّا بهذا الوادي يُلَبِّي» .\nقال ابن حنبل: قال هشيم: يعني: لِيفًا، أخرجه البخاري ومسلم (١) .\n⦗٢٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجؤار) بضم الجيم: رفع الصوت.\n(الخُلْب) الليف، واحده: خلبة.\n_________\n(١) ليس هو في البخاري كما ذكر المصنف، وقد رواه مسلم رقم (١٦٦) في الإيمان، باب الإسراء برسول الله ﷺ إلى السماوات وفرض الصلوات، ورواه أيضًا أحمد في \" المسند \" رقم (١٨٥٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢١٥) (١٨٥٤) قال: حدثنا هشيم. ومسلم (١/١٠٥) قال: حدثنا أحمد بن حنبل وسريج بن يونس، قالا: حدثنا هشيم. (ح) وحدثني محمد بن المثنى، قال: حدثنا ابن أبي عدي. وابن ماجة (٢٨٩١) قال: حدثنا أبو بشر بكر بن خلف، قال: حدثنا ابن أبي عدي. وابن خزيمة (٢٦٣٢) قال: حدثنا علي بن سعيد بن مسروق الكندي، قال: حدثنا يحيى بن أبي زائدة. وفي (٢٦٣٣) قال: حدثنا أبو موسى، قال: حدثنا ابن أبي عدي.\nثلاثتهم - هشيم، وابن أبي عدي، ويحيى بن أبي زائدة - عن داود بن أبي هند، عن أبي العالية، فذكره.\nوهو ليس في البخاري، كما ذكر المصنف.","vol":"9","page":277},{"text":"٦٨٨٨ - (خ م) عائشة - ﵂ - قالت: «عَبِثَ رسولُ الله - ﷺ- في منامه، فقلنا: يا رسول الله، صنعتَ شيئًا في منامك، لم تكن تفعله؟ فقال: العَجَبُ أن ناسًا من أمتي يَؤُمُّونَ هذا البيتَ لرجل من قريش، قد لجَأ بالبيت، حتى إذا كانوا بالبَيْداء خُسِفَ بهم، فقلنا: يا رسول الله، إنَّ الطَّريق قد تجمعُ النَّاسَ، فقال: نعم، فيهم المسْتَبْصِرُ (١) والمجْبُورُ وابنُ السَّبيل، يهلكُون مَهْلِكًا واحدًا، ويَصْدُرُونَ مَصادِرَ شتَّى، يبعثهم الله ﷿ على نِيَّاتِهِم» هذه رواية مسلم.\nوفي رواية البخاري قالت: قال رسولُ الله - ﷺ-: «يَغْزُو جيش الكعبةَ، فإذا كانوا بِبَيْدَاءَ من الأرضِ يُخْسَفُ بأوَّلِهِم وآخِرِهم، قالت: قلت: يا رسول الله، كيف يُخْسَفُ بأوَّلِهِم وآخِرِهم، وفيهم أسْوَاقُهم ومَن ليسَ مِنْهُم؟ قال: يُخْسَفُ بأوَّلِهِم وآخِرِهم، ويُبْعَثُونَ على نِيَّاتِهِم» (٢) .\n⦗٢٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جبرت) فلانًا وأجبرته: إذا قهرته، فهو مجبور ومجبَر.\n(المصادر): المراجع، ورد ثم صدر، أي: جاء ثم رجع.\n(شتى متفرقة): يعني أن مهلك هذا الجيش مهلك واحد يخسف بهم جميعهم، إلا أنهم يَصْدُرون عن الهَلْكة، مصادر متفرقة، فواحد إلى الجنة، وآخر إلى النار، على قدر أعمالهم ونياتهم.\n_________\n(١) أي: المستبين للشيء.\n(٢) رواه البخاري ٤ / ٢٨٤ و٢٨٥ في البيوع، باب ما ذكر في الأسواق، ومسلم رقم (٢٨٨٤) في الفتن، باب الخسف بالجيش الذي يؤم البيت، وفي هذا الحديث أن الأعمال تعتبر بنية العامل، والتحذير من مصاحبة أهل الظلم ومجالستهم وتكثير سوادهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٠٥) قال: حدثنا أبو سعيد. ومسلم (٨/١٦٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يونس بن محمد.\nكلاهما- أبو سعيد مولى بني هاشم، ويونس بن محمد- قالا: حدثنا القاسم بن الفضل الحداني، عن محمد بن زياد، عن عبد الله بن الزبير، فذكره.\nورواية البخاري أخرجها (٣/٨٦) قال: حدثنامحمد بن الصباح، قال: حدثنا إسماعيل بن زكريا، عن محمد بن سوقة، عن نافع بن جبير بن مطعم، فذكره.\nوبنحوه أخرجه أحمد (٦/٢٥٩) قال: حدثنا حسن، قال: حدثنا حماد بن سلمة، عن أبي عمران الجوني، عن يوسف بن سعد، فذكره.\nوأخرجه أحمد (٦/٢٥٩) قال: حدثنا حسن، قال: حدثنا حماد بن سلمة، عن أبي عمران الجوني، عن يوسف بن سعد، فذكره. وأخرجه أحمد (٦/٢٥٩) قال: حدثنا يونس، قال: حدثنا حماد، عن أبي عمران الجوني، عن يوسف بن سعد، عن أبي سلمة، عن عائشة، بمثله.","vol":"9","page":278},{"text":"٦٨٨٩ - (م ت) عبيد الله بن القبطية [الكوفي - ﵀]: قال: «دخل الحارث بن أبي ربيعة، وعبد الله بن صفوان [وأنا معهما] على أم سلمة، فسألاها عن الجيش الذي يُخسَفُ به؟ - وذلك في أيام ابن الزبير - فقالت: قال رسولُ الله - ﷺ-: «يَعُوذُ عائِذ بالبيت، فَيُبْعثُ إليه بَعث، فإذا كانوا ببَيْداءَ من الأرضِ خُسِفَ بهم، فقلت: يا رسول الله، فكيف بمن كان كَارِهًا؟ قال: يُخسَفُ به مَعَهُم، ولكنَّهُ يبعثُ يومَ القِيامَةِ على نيَّتِهِ» وفي رواية زهير عن عبد العزيز بن رُفَيع قال: فلقيتُ أبا جعفر، فقلت: إنها [إنما] قالت: ببيداءَ من الأرض، فقال أبو جعفر: كلا والله، إنها لَبَيْدَاءُ المدِينةِ» أخرجه مسلم.\nوفي رواية الترمذي عن أم سلمة: «أن النبيَّ - ﷺ- ذكر الجيشَ الذي يُخسَفُ بِهِمْ، فقالت أم سلمة: لعلَّ فيهم المُكْرَهُ؟ قال: إنهم يُبْعَثُونَ ⦗٢٨٠⦘ على نِيَّاتِهِم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العائذ): اللاجىء إلى الشيء المحتمي به، الممتنع على من يطلبه.\n(البيداء): المفازة، وهي الأرض الواسعة القفر، وقد جاء في بعض الطرق: أنه أراد به البيداء التي هي بالقرب من المدينة، وهي معروفة بالقرب من ذي الحليفة.\n_________\n(١) رواه مسلم رقم (٢٨٨٢) في الفتن، باب الخسف بالجيش الذي يؤم البيت، والترمذي رقم (١٢٧٢) في الفتن، باب رقم (١٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٩٠) قال: حدثنا جرير. ومسلم (٨/١٦٦) قال: حدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة وإسحاق بن إبراهيم، قال إسحاق: أخبرنا. وقال الآخران: حدثنا جرير. وفي (٨/١٦٧) قال: حدثناه أحمد بن يونس. قال: حدثنا زهير. وأبو داود (٤٢٨٩) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير.\nكلاهما - جرير، وزهير - عن عبد العزيز بن رفيع، عن عبيد الله بن القبطية، فذكره.\nورواية الترمذي: أخرجها أحمد (٦/٢٨٩) وابن ماجة (٤٠٦٥) قال: حدثنا محمد بن الصباح ونصر بن علي وهارون بن عبد الله الحمال. والترمذي (٢١٧١) قال: حدثنا نصر بن علي الجهضمي.\nأربعتهم - أحمد بن حنبل، ومحمد بن الصباح، ونصر بن علي، وهارون بن عبد الله - عن سفيان بن عيينة، عن محمد بن سوقة، عن نافع بن جبير، فذكره.","vol":"9","page":279},{"text":"٦٨٩٠ - (ت) مسلم بن صفوان - ﵀ - عن صفية - ﵂ - قالت: قال رسولُ الله - ﷺ-: «لا يَنْتهي الناسُ عن غَزْوِ هذا البَيْتِ حتى يَغْزُوَ جَيْش، حتى إذا كَانُوا بالبَيْدَاءِ - أو بِبَيْدَاءَ من الأرضِ - خُسِفَ بِأوَّلِهِم وآخِرِهم، ولم يَنْجُ أوْسَطُهم، قلت: يا رسول الله فمن كَرِهَ منهم؟ قال: يبعثهم الله على ما في أنفسهم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٨٥) في الفتن، باب ما جاء في الخسف، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/٣٣٦) قال: حدثنا وكيع. وفي (٦/٣٣٧) قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثنا أبو نعيم. وابن ماجة (٤٠٦٤) قال:حدثنا أبو بكر بن أبي شيبة. قال: حدثنا الفضل بن دكين. والترمذي (٢١٨٤) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو نعيم.\nأربعتهم - وكيع، وعبد الرحمن بن مهدي، والفضل بن دكين أبو نعيم، وأبو بكر بن أبي شيبة - قالوا حدثنا سفيان، عن سلمة بن كهيل، عن أبي إدريس المرهبي، عن مسلم بن صفوان، فذكره.\n* قال وكيع عقب روايته: قال سفيان: قال سلمة: فحدثني عبيد بن أبي الجعد، عن مسلم نحو هذا الحديث. في روايتي وكيع وعبد الرحمن بن مهدي: «عن ابن صفوان» ولم يسمياه.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":280},{"text":"٦٨٩١ - (س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «يَغْزُو هذا البَيْتَ جَيْش، فَيُخسَفُ بِهِمْ بالبَيْدَاءِ» .\nوفي رواية قال: «لا يُنْتَهى عن غَزوِ بيتِ الله حتى يُخْسَفَ بجيش مِنْهُمْ» أخرجه النسائي (١) .\n_________\n(١) ٥ / ٢٠٦ و٢٠٧ في المناسك، باب حرمة الحرم، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٥/٢٠٦) قال: أخبرنا عمران بن بكار، قال: حدثنا بشر، قال: أخبرني أبي، عن الزهري، قال: أخبرني سحيم، فذكره.\nوالرواية الثانية أخرجها النسائي (٥/٢٠٦) قال: أخبرنا محمد بن إدريس، أبو حاتم الرازي، قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، عن مسعر، قال: أخبرني طلحة بن مصرف، عن أبي مسلم الأغر، فذكره.","vol":"9","page":280},{"text":"٦٨٩٢ - (م س) عبد الله بن صفوان - ﵀ - قال: حدَّثتني حفصة: أنها سمعت رسولَ الله - ﷺ- يقول: «لَيَؤُمَّنَّ هذا البيتَ جيش يَغزُونَهُ، حتى إذا كانوا بِبَيْدَاءَ من الأرض يُخْسَفُ بأوْسَطِهِم، ويُنادِي أوَّلُهُم آخِرَهم، ثم يُخْسَفُ بِهِم، ولا يبقى إلا الشَّرِيدُ، الذي يُخبِر عنهم، فقال رجل: أشهد عليك أنك لم تَكْذِبْ على حفصة، وأشهد على حفصة أنها لم تكذب على رسول الله - ﷺ-» .\nوفي رواية عن عبد الله بن صفوان عن أم المومنين: أن رسولَ الله - ﷺ- قال: «سَيَعُوذُ بهذا البيت - يعني الكعبة - قوم ليستْ لهم مَنْعة ولا عَدَد ولا عُدَّة، يبعث إليهم جَيْش، حتى إذا كانوا بِبَيْداءَ من الأرضِ خُسِفَ بهم - قال يوسف بن مَاهَك: وأهلُ الشام يومئذ يسيرون إلى مَكَّةَ - فقال عبد الله بن صفوان: أما والله ما هو بهذا الجيش» وفي رواية الحارث بن عبد الله بن أبي ربيعة، عن أم المؤمنين مثل الرواية الثانية غير أنه لم يذكر قول عبد الله بن صفوان، ولا سَمَّيا أم المؤمنين. أخرجه مسلم. وأخرج النسائي الأولى (١) . ⦗٢٨٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ومَنَعَة) فلان في عزٍّ ومَنَعة وقد تُسَكَّن: إذا كان له من يمنعه عمن يريده، ويعزُّه عمن يريد هَوَانه، وقيل المَنَعة: جمع مانع، مثل كافر وكفرة.\n_________\n(١) رواه مسلم رقم (٢٨٨٣) في الفتن، باب الخسف بالجيش الذي يؤم البيت، والنسائي ٥ / ٢٠٧ في الحج، باب حرمة الحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٨٦) وأحمد (٦/٢٨٥) ومسلم (٨/١٦٧) قال: حدثنا عمرو الناقد وابن أبي عمر. وابن ماجة (٤٠٦٣) قال: حدثنا هشام بن عمار. والنسائي (٥/٢٠٧) قال: أخبرنا الحسين بن عيسى.\nستتهم - الحميدي، وأحمد، وعمرو الناقد، وابن أبي عمر، وهشام بن عمار، والحسين بن عيسى - عن سفيان بن عيينة. قال: حدثنا أمية بن صفوان بن عبد الله بن صفوان الجمحي. قال: سمعت جدي عبد الله بن صفوان، فذكره.\nوبلفظ: «يبعث جند إلى هذا الحرم، فإذا كانوا ببيداء من الأرض خسف بأولهم وآخرهم، ولم ينج أوسطهم. قلت: أرأيت إن كان فيهم مؤمنون؟ قال: تكون لهم قبورا.» .\nأخرجه مسلم (٨/١٦٧) قال: حدثني محمد بن حاتم بن ميمون. قال: حدثنا الوليد بن صالح. قال: حدثنا عبيد الله بن عمرو. قال: قال زيد: وحدثني عبد الملك العامري، عن عبد الرحمن بن سابط. والنسائي (٥/٢٠٧) قال: أخبرني محمد بن داود المصيصي. قال: حدثنا يحيى بن محمد بن سابق. قال: حدثنا أبو أسامة. قال: حدثنا عبد السلام، عن الدالاني، عن عمرو بن مرة، عن سالم بن أبي الجعد، عن أخيه.\nكلاهما - عبد الرحمن بن سابط، وأخو سالم بن أبي الجعد - عن الحارث بن أبي ربيعة، فذكره.\n* في رواية عبد الرحمن بن سابط: «عن الحارث بن أبي ربيعة، عن أم المؤمنين» ولم يسمها.\nوبلفظ: «سيعوذ بهذا البيت، يعني الكعبة، قوم ليست لهم منعة ولا عدد ولا عدة، يبعث إليهم جيش حتى إذا كانوا ببيداء من الأرض خسف بهم.» .\nأخرجه مسلم (٨/١٦٧) قال: حدثني محمد بن حاتم بن ميمون قال: حدثنا الوليد بن صالح. قال: حدثنا عبيد الله بن عمرو. قال: حدثنا زيد بن أبي أنيسة، عن عبد الملك العامري، عن يوسف بن ماهك. قال: أخبرني عبد الله بن صفوان فذكره.\nوبلفظ: «يأتي جيش من قبل المشرق يريدون رجلا من أهل مكة، حتى إذا كانوا بالبيداء خسف بهم، فرجع من كان أمامهم لينظر ما فعل القوم فيصيبهم مثل ما أصابهم. فقلت: يا رسول الله، فكيف بمن كان منهم مستكرها؟ قال: يصيبهم كلهم ذلك، ثم يبعث الله كل امرىء على نيته.» .\nأخرجه أحمد (٦/٢٨٧) قال: حدثنا إسحاق بن إبراهيم الرازي، وهو ختن سلمة الأبرش. قال: حدثنا سلمة. قال: حدثني محمد بن إسحاق، عن عاصم بن عمر بن قتادة، عن عبد الرحمن بن موسى، عن عبد الله بن صفوان فذكره.","vol":"9","page":281},{"text":"٦٨٩٣ - (خ د) شقيق [أبو وائل]: أن شيبة بن عثمان قال له: قَعدَ عمرُ - ﵁ - في مَقْعَدِكَ الذي أنتَ فيه؟ فقال: لا أخْرُجُ حتى أقْسِمَ مالَ الكعبةِ، قال: ما أنتَ بفاعل، قال: بلى، لأفعلنَّ، قلت: ما أنت بفاعل، قال: لِمَ؟ قلتُ: لأن رسول الله - ﷺ- قد رأى مكانه، وأبو بكر، وهما أحْوَجُ منك إلى المال، فلم يخرجاه (١)، فقام فخرج. أخرجه أبو داود.\nوفي رواية البخاري قال: «جلست مع شيبةَ بنِ عثمان الحَجَيِّ على الكرسيِّ في الكعبة، فقال: لقد جلس هذا المجلس عمر، فقال: لقد هَمَمْتُ أن لا أدع فيه صَفْراء ولا بيضاء إلا قسمتُه، قلت: إن صاحَبيْكَ لم يفعلا، فقال: هما المَرآن اقْتَدِي بهما» وفي رواية: «إلا قَسمْتُها بين المسلمينَ، فقلت: ما أنت بفاعل، قال: لِمَ؟ قال: لم يفعله صاحباكَ، قال: هما المرآن يُقْتَدى بهما» (٢) .\n⦗٢٨٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصفراء): الذهب.\n(البيضاء): الفضة.\n_________\n(١) وفي بعض النسخ: فلم يحركاه.\n(٢) رواه البخاري ١٣ / ٢١١ و٢١٢ في الاعتصام، باب الاقتداء بسنن رسول الله ﷺ، وفي الحج، باب كسوة الكعبة، وأبو داود رقم (٢٠٣١) في المناسك، باب في مال الكعبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤١٠) قال: حدثنا وكيع، قال: حدثنا سفيان. (ح) وحدثنا عبد الرحمن، عن سفيان والبخاري (٢/١٨٣) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا خالد بن الحارث، قال: حدثنا سفيان. (ح) وحدثنا قبيصة، قال: حدثنا سفيان. وفي (٩/١١٣) قال: حدثنا عمرو بن عباس، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وأبو داود (٢٠٣١) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرحمن بن محمد المحاربي، عن الشيباني. وابن ماجة (٣١١٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا المحاربي، عن الشيباني.\nكلاهما - سفيان الثوري، وأبو إسحاق الشيباني - عن واصل الأحدب، عن أبي وائل، فذكره.","vol":"9","page":282},{"text":"<span data-type=\"title\" id=toc-1520>النوع الثاني: في المسجد الحرام</span>\n٦٨٩٤ - (خ م د س) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «لا تُشَدُّ الرِّحالُ إلا إلى ثَلاثَةِ مَساجِدَ: المسجدِ الحرامِ، ومسجدِ الرَّسُولِ، ومَسجِدِ الأقْصَى» أخرجه البخاري ومسلم.\nولمسلم قال: «إنما يُسافَر إلى ثلاثة مساجدَ: [مَسْجِدِ] الكعبة، ومسجدِي، ومسجدِ إيلياءَ» . وأخرجه أبو داود والنسائي، وقالا: «ومسجدي هذا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تشد الرحال) هذا مثل قوله: «لا تعمل المطي» وكنى به عن السير والنَّفْر، والمراد: لا يقصد موضع من المواضع بنية العبادة والتقرب ⦗٢٨٤⦘ إلى الله تعالى إلا إلى هذه الأماكن الثلاثة، تعظيمًا لشأنها وتشريفًا.\n_________\n(١) رواه البخاري ٣ / ٥١ و٥٢ في التطوع، باب فضل الصلاة في مسجد مكة والمدينة، ومسلم رقم (١٣٩٧) في الحج، باب لا تشد الرحال إلا إلى ثلاثة مساجد، وأبو داود رقم (٢٠٣٣) في المناسك، باب في إتيان المدينة، والنسائي ٢ / ٣٧ و٣٨ في المساجد، باب ما تشد الرحال إليه من المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٤٣) قال: حدثنا سفيان. وأحمد (٢/٢٣٤) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٢٣٨) قال: حدثنا سفيان. وفي (٢/٢٧٨) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والبخاري (٢/٧٦) قال: حدثنا علي، قال: حدثنا سفيان. ومسلم (٤/١٢٦) قال: حدثني عمرو الناقد، وزهير بن حرب، جميعا عن ابن عيينة، قال عمرو: حدثنا سفيان (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى، عن معمر. وأبو داود (٢٠٣٣) قال: حدثنا مسدد، قال: حدثنا سفيان. وابن ماجة (١٤٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى، عن معمر. والنسائي (٢/٣٧) وفي الكبرى (٦٩٠) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان.\nكلاهما - سفيان بن عيينة، ومعمر - عن الزهري، عن سعيد بن المسيب، فذكره.","vol":"9","page":283},{"text":"٦٨٩٥ - (خ م ت) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تُشَدُّ الرِّحال إلا إلى ثلاثةِ مساجِدَ: مسجدي هذا، والمسجدِ الحرامِ، والمسجدِ الأقصى» قال: وسمعتُه يقول: «لا تُسافِرُ المرأةُ يومين مِنَ الدَّهْرِ إلا ومَعها ذو مَحْرَم منها، أو زوجُها» أخرجه البخاري ومسلم، وأخرجه الترمذي إلى قوله: «الأقصى» (١) .\n_________\n(١) رواه البخاري ٣ / ٥٧ في التطوع، باب مسجد بيت المقدس، وفي الحج، باب حج النساء، وفي الصوم، باب الصوم يوم النحر، ومسلم رقم (٨٢٧) في الحج، باب سفر المرأة مع محرم إلى الحج وغيره، والترمذي رقم (٣٢٦) في الصلاة، باب ما جاء في أي المساجد أفضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٥٠) وأحمد (٣/٧) قالا: حدثنا سفيان وأحمد (٣/٣٤) قال: حدثنا محمد بن جعفر، وعفان، قالا: حدثنا شعبة. وفي (٣/٥١) قال: حدثنا يحيى بن آدم، قال: حدثنا زهير. وفي (٣/٥٩) قال: حدثنا عبد الرحمن، عن زائدة. وفي (٣/٧١لاقال: حدثنا عفان، قال: حدثنا شعبة. وعبد بن حميد (٩٦٥) قال: حدثنا حسين، عن زائدة. والدارمي (١٧٦٠) قال: حدثنا سعيد بن عامر، عن شعبة والبخاري (٢/٧٦) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وفي (٢/٧٧) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. وفي (٣/٢٥) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. وفي (٣/٥٦) قال: حدثنا حجاج بن منهال، قال: حدثنا شعبة. ومسلم (٣/١٥٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. وفي (٤/١٠٢) قال: حدثنا قتيبة بن سعيد، وعثمان بن أبي شيبة، جميعا عن جرير. (ح) وحدثنا محمد بن المثنى قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وابن ماجة (١٢٤٩) (١٧٢١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن يعلى التيمي. والترمذي (٣٢٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة.\nستتهم - سفيان، وشعبة، وزهير، وزائدة، وجرير، ويحيى بن يعلى - عن عبد الملك بن عمير.\n٢- وأخرجه أحمد (٣/٤٥) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. (ح) وعبد الوهاب، عن سعيد وفي (٣/٤٥) قال: حدثنا محمد بن بكر، قال:أخبرنا هشام بن أبي عبد الله. وفي (٣/٤٥) أيضا قال: حدثنا بهز، قال: حدثنا همام. ومسلم (٤/١٠٣) قال: حدثني أبو غسان المسمعي، ومحمد بن بشار، جميعا عن معاذ بن هشام، قال: حدثني أبي (ح) وحدثناه ابن المثنى، قال: حدثنا ابن أبي عدي، عن سعيد. والنسائي في الكبرى تحفة الأشراف (٤٢٧٩) عن محمد بن المثنى، عن ابن أبي عدي، عن سعيد (ح) وعن عبيد الله بن سعيد، عن معاذ بن هشام.، عن أبيه (ح) وعن عمران بن موسى، عن يزيد بن زريع، عن هشام. ثلاثتهم - سعيد، وهشام، وهمام- عن قتادة.\n٣- وأخرجه أحمد (٣/٦٢) قال: حدثنا يحيى بن آدم، قال: حدثنا أبو بكر. وفي (٣/٧٧) قال: حدثنا عثمان بن محمد قال عبد الله بن أحمد: وسمعته أنا من عثمان بن محمد بن أبي شيبة قال: حدثنا جرير ومسلم (٤/١٠٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. والنسائي في الكبرى تحفة الأشراف (٤٢٧٩) عن محمد بن قدامة، عن جرير.\nكلاهما - أبو بكر بن عياش، وجرير بن عبد الحميد - عن مغيرة بن مقسم، عن إبراهيم النخعي، عن سهم بن منجاب.\n٤- وأخرجه أحمد (٣/٦٢) قال: حدثنا يحيى بن آدم، قال: حدثنا مسعر، عن عبد الملك بن ميسرة قال عبد الله بن أحمد: قال أبي: كذا قال يحيى بن آدم.\n٥- وأخرجه أحمد (٣/٧٨) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثنا أبان ابن صالح، عن قسيم مولى عمارة.\n٦- وأخرجه ابن ماجة (١٤١٠) قال: حدثنا هشام بن عمار، قال: حدثنا محمد بن شعيب، قال: حدثنا يزيد بن أبي مريم.\nستتهم - عبد الملك بن عمير، وقتادة، وسهم، وعبد الملك بن ميسرة كما سماه يحيى بن آدم، وقسيم، ويزيد بن أبي مريم - عن قزعة، فذكره.\n* رواية يزيد بن أبي مريم، عن قزعة، عن أبي سعيد، وعبد الله بن عمرو بن العاص.\n* رواية سهم بن منجاب. وأحمد (٣/٦٢) ومسلم (٤/١٠٣) من رواية قتادة عن قزعة مختصرة على «لا تسافر المرأة ثلاثا إلا مع ذي محرم» .\n* ورواية الدارمي (١٧٦٠)،ومسلم (٣/١٥٢)،وابن ماجة (١٧٢١) مختصرة على «لا صوم يومين يوم الفطر، ويوم النحر» .\n* ورواية زائدة، وابن ماجة (١٢٤٩) مختصرة على «لا صلاة بعد العصر حتى تغرب الشمس، ولا صلاة بعد الفجر حتى تطلع الشمس» .\n* ورواية قسيم، ويزيد بن أبي مريم، والترمذي، مختصرة على «لا تشد الرحال إلا ثلاثة مساجد» .\nوبلفظ: «لا تصوموا يومين، ولا تصلوا صلاتين، لا تصوموا يوم الفطر، ولا يوم الأضحى، ولا تصلوا بعد الفجر حتى تطلع الشمس، ولا بعد العصر حتى تغرب الشمس، ولا تسافر المرأة ثلاثا إلا ومعها محرم، ولا تشد الرحال إلا إلى ثلاثة مساجد: مسجد الحرام، ومسجدي، ومسجد بيت المقدس» .\nأخرجه أحمد (٣/٥٣) قال: حدثنا يحيى، عن مجالد، قال: حدثني أبو الوداك، فذكره.\nوبلفظ: «لا تشد المطي إلا إلى ثلاث مساجد: مسجد الحرام، ومسجد الرسول، ومسجد الأقصى» .\nأخرجه عبد بن حميد (٩٥١) قال: حدثنا أبو نعيم، قال: حدثنا سفيان، عن أبي هارون العبدي، فذكره.\nوبلفظ «ودع رسول الله -ﷺ-، رجلا، فقال له: أين تريد؟ قال: أريد بيت المقدس، فقال له النبي -ﷺ-: لصلاة في هذا المسجد أفضل، يعني من ألف صلاة في غيره إلا المسجد الحرام.» .\nأخرجه أحمد (٣/٧٧) قال: حدثنا عثمان بن محمد، قال عبد الله بن أحمد وسمعته أنا من عثمان بن محمد بن أبي شيبة، قال: حدثنا جرير، عن مغيرة، عن إبراهيم بن سهل، عن قزعة، فذكره.","vol":"9","page":284},{"text":"٦٨٩٦ - (خ م ط ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «صلاة في مسجدي هذا: أفضل من ألف صلاة فيما سواهُ من المساجِدِ، إلا المسْجِدَ الحرامَ» وفي رواية «خير» وفي رواية أبي سلمة بن عبد الرحمن، وأبي عبد الله بن الأغرِّ، مولى الجهنيِّين - وكان من أصحاب أبي هريرة - أنهما سمعا أبا هريرة يقول: «صلاة في مسجد رسول الله - ﷺ-: أفضل من ألفِ صلاة فيما سواه من المساجِدِ، إلا المسجد الحرام، فإنَّ النَّبيَّ - ﷺ- آخرُ الأنبياء، وإن مَسجِدَه آخِرُ المساجِدِ» قال أبو سلمة وأبو عبد الله بن الأغرّ: لم نشكَّ أن أبا هريرة كان يقول عن حديث رسول الله - ﷺ-، ⦗٢٨٥⦘ فمنعنا ذلك أن نستثبت أبا هريرة عن ذلك الحديث، حتى إذا تُوفِّي أبو هريرة تذاكرنا ذلك، وتَلاوَمْنا أن لا نكون كَلَّمْنا أبا هريرة في ذلك، حتى يسنده إلى النبيِّ - ﷺ- إن كان سمعه منه، فبينما نحن على ذلك جالَسْنا عبدَ الله بن إبراهيم بن قارظ، فَذَكَرْنا ذلك الحديث، والذي فَرَّطنا فيه من نَصِّ أبي هريرة عنه، فقال لنا عبد الله بن إبراهيم: أشهد أني سمعت أبا هريرة يقول: قال النبيُّ - ﷺ-: «فإني آخِرُ الأنبياء، وإن مَسجِدي آخِرُ المساجِدِ» .\nوفي رواية يحيى بن سعيد - هو الأنصاري - قال: سألت أبا صالح: هل سمعت أبا هريرة يذكرُ فضلَ الصلاة في مسجدِ رسولِ الله - ﷺ- قال: لا، ولكن أخْبَرَني عبد الله بن إبراهيم بن قارظ أنه سمع أبا هريرة يحدِّث، أن رسول الله - ﷺ- قال: «صلاة في مسجدي هذا خير من ألفِ صلاة - أو كألفِ صلاة - فيما سواه من المساجد، إلا [أن يكون] المسجدَ الحرامَ» أخرجه مسلم.\nوأخرج البخاري قال: «صلاة في مسجدي هذا خير من ألف صلاة فيما سواه من المساجد، إلا المسجد الحرام» وأخرج «الموطأ» رواية البخاري، وأخرج الترمذي الرواية الأولى وقال: «خير من ألف صلاة» وأخرج النسائي الرواية الثانية بطولها (١) .\n_________\n(١) رواه البخاري ٣ / ٥٤ في التطوع، باب فضل الصلاة في مسجد مكة والمدينة، ومسلم رقم (١٣٩٤) في الحج، باب فضل الصلاة بمسجدي مكة والمدينة، والموطأ ١ / ١٩٦ في القبلة، باب ما جاء في مسجد النبي ﷺ، والترمذي رقم (٣٢٥) في الصلاة، باب ما جاء في أي المساجد أفضل، والنسائي ٢ / ٣٥ في المساجد، باب فضل مسجد النبي ﷺ والصلاة فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (١٣٩)، عن زيد بن رباح وعبيد الله بن أبي عبد الله. وأحمد (٢/٢٥٦) قال: حدثنا يزيد، قال: أخبرنا محمد بن عمرو. وفي (٢/٣٨٦) قال: حدثنا بهز، قال: حدثنا شعبة، قال: حدثني سعد بن إبراهيم وفي (٢/٤٦٦) قال: حدثنا إسحاق، قال: أخبرنا مالك، عن عبد الله بن سلمان. وفي (٢/٤٧٣) قال: حدثنا يحيى، عن محمد بن عمرو. وفي (٢/٤٨٥) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا أفلح بن حميد، عن أبي بكر بن حزم. والدارمي (١٤٢٥) قال: أخبرنا عبيد الله بن عبد المجيد، قال: حدثنا أفلح بن حميد، قال: حدثني أبو بكر بن محمد. والبخاري (٢/٧٦) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، عن زيد بن رباح، وعبيد الله ابن أبي عبد الله الأغر، وابن ماجة (١٤٠٤) قال: حدثنا أبو مصعب المديني أحمد بن أبي بكر، قال: حدثنا مالك بن أنس، عن زيد بن رباح، وعبيد الله بن أبي عبد الله والترمذي (٣٢٥) قال: حدثنا الأنصاري، قال: حدثنا معن، قال: حدثنا مالك، عن زيد بن رباح، وعبيد الله بن أبي عبد الله الأغر. (ح) وحدثنا قتيبة، عن مالك، عن زيد بن رباح.\nستتهم - زيد بن رباح، وعبيد الله بن أبي عبد الله، ومحمد بن عمرو، وسعد بن إبراهيم، وعبد الله بن سلمان، وأبو بكر بن حزم - عن أبي عبد الله الأغر، فذكره.\n* أخرجه أحمد (٢/٤٦٨) والنسائي (٥/٢١٤) قال: أخبرنا عمرو بن علي.\nكلاهما - أحمد، وعمرو - عن محمد بن جعفر، قال: حدثنا شعبة، قال: حدثنا سعد بن إبراهيم، قال: سمعت أبا سلمة وسأل الأغر عن هذا الحديث فحدث الأغر، أنه سمع أبا هريرة يقول، فذكره.\n* وأخرجه مسلم (٤/١٢٤) قال: حدثني إسحاق بن منصور، قال: حدثنا عيسى بن المنذر الحمصي. والنسائي (٢/٣٥) وفي الكبري (٦٨٤) قال: أخبرنا كثير بن عبيد.\nكلاهما - عيسى بن المنذر، وكثير بن عبيد - قالا: حدثنا محمد بن حرب قال: حدثنا الزبيدي، عن الزهري، عن أبي سلمة بن عبد الرحمن، وأبي عبد الله الأغر مولى الجهنيين، وكان من أصحاب أبي هريرة أنهما سمعا أبا هريرة يقول: صلاة في مسجد رسول الله -ﷺ- أفضل من ألف صلاة فيما سواه من المساجد إلا المسجد الحرام فإن رسول الله -ﷺ- آخر الأنبياء وإن مسجده آخر المساجد. قال أبو سلمة، وأبو عبد الله: لم نشك أن أبا هريرة كان يقول عن حديث رسول الله -ﷺ- فمنعنا ذلك أن نستثبت أبا هريرة عن ذلك الحديث، حتى إذا توفي أبو هريرة، تذاكرنا ذلك وتلاومنا أن لا نكون كلمنا أبا هريرة في ذلك حتى يسنده إلى رسول الله -ﷺ- إن كان سمعه منه، فبينا نحن على ذلك جالسنا عبد الله بن إبراهيم بن قارظ، فذكرنا ذلك الحديث، والذي فرطنا فيه من نص أبي هريرة عنه، فقال لنا عبد الله بن إبراهيم: أشهد أني سمعت أبا هريرة يقول: قال رسول الله -ﷺ-: «فإني آخر الأنبياء، وإن مسجدي آخر المساجد.» .\nوبلفظ: «صلاة في مسجدي هذا أفضل من ألف صلاة فيما سواه إلا المسجد الحرام.» .\nأخرجه الحميدي (٩٤٠) قال: حدثنا سفيان وأحمد (٢/٢٣٩) قال: حدثنا سفيان. وفي (٢/٢٧٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر والدارمي (١٤٢٧) قال: حدثنا حجاج بن منهال، قال: حدثنا ابن عيينة. ومسلم (٤/١٢٤) قال: حدثني عمرو الناقد، وزهير بن حرب، قالا: حدثنا سفيان بن عيينة. (ح) وحدثني محمد بن رافع وعبد بن حميد، قال عبد: أخبرنا، وقال ابن رافع: حدثنا عبد الرزاق، قال: أخبرنا معمر. وابن ماجة (١٤٠٤) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان بن عيينة.\nكلاهما - سفيان، ومعمر - عن الزهري، عن سعيد بن المسيب، فذكره.\nوبلفظ: «صلاة في مسجدي هذا خير من ألف صلاة، أو كألف صلاة فيما سواه من المساجد إلا أن يكون المسجد الحرام.» .\nأخرجه أحمد (٢/٢٥١) قال: حدثنا يحيى، عن يحيى قال: حدثني ذكوان، أبو صالح. وفي (٢/٤٧٣) قال: حدثنا يحيى، عن محمد بن عمرو، عن أبي سلمة. ومسلم (٤/١٢٥) قال: حدثنا محمد بن المثنى، وابن أبي عمر، جميعا عن الثقفي، قال ابن المثنى: حدثنا عبد الوهاب، قال: سمعت يحيى بن سعيد يقول: سألت أبا صالح. (ح) وحدثنيه زهير بن حرب، وعبيد الله بن سعيد، ومحمد بن حاتم، قالوا: حدثنا يحيى القطان، عن يحيى بن سعيد قال: سألت أبا صالح.\nكلاهما - أبو صالح، وأبو سلمة - عن عبد الله بن إبراهيم بن قارظ، فذكره.\n* في رواية يحيى عند أحمد (٢/٢٥١) قال: حدثني ذكوان أبو صالح، عن إبراهيم بن عبد الله، أو عبد الله بن إبراهيم- شك، يعني يحيى، وفي روايته (٢/٤٧٣) إبراهيم بن عبد الله بن قارظ، عن أبي هريرة، إن شاء الله.\nوبلفظ: «صلاة في مسجدي خير من ألف صلاة فيما سواه من المساجد إلا المسجد الحرام.» .\nأخرجه أحمد (٢/٢٧٧، ٢٧٨) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: وأخبرني عطاء، أن أبا سلمة بن عبد الرحمن أخبره، فذكره.\n* قال أحمد: حدثنا علي بن إسحاق، قال: حدثناه عبد الله، قال: حدثنا ابن جريج فذكر حديثا. قال: وأخبرني عطاء، أن أبا سلمة أخبره، عن أبي هريرة، وعن عائشة فذكره. ولم يشك.\nوبلفظ: «صلاة في مسجدي أفضل من ألف صلاة فيما سواه من المساجد إلا المسجد الحرام.» .\nأخرجه أحمد (٢/٤٦٦) قال: حدثنا وكيع. وفي (٢/٤٨٤) قال: حدثنا عبد الرحمن.\nكلاهما - وكيع، وعبد الرحمن بن مهدي - عن سفيان، عن صالح مولى التوأمة، فذكره.\nوبلفظ: «صلاة في مسجدي أفضل من ألف صلاة فيما سواه إلا المسجد الحرام» .\nأخرجه أحمد (٢/٤٩٩) قال: حدثنا يونس بن محمد، قال: أخبرنا محمد بن هلال، قال: قال أبي. فذكره.\nوبلفظ: «صلاة في مسجدي هذا خير من ألف صلاة فيما سواه من المساجد إلا المسجد الحرام.» .\nأخرجه الترمذي (٣٩١٦) قال: حدثنا محمد بن كامل المروزي، قال: حدثنا عبد العزيز بن أبي حازم الزاهد، عن كثير بن زيد، عن الوليد بن رباح، فذكره.\nوبلفظ: «إنما يسافر إلى ثلاثة مساجد: مسجد الكعبة، ومسجدي، ومسجد إيلياء» .\nأخرجه مسلم (٤/١٢٦) قال: حدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: حدثني عبد الحميد بن جعفر، أن عمران بن أبي أنس حدثه، أن سلمان الأغر حدثه، فذكره.","vol":"9","page":284},{"text":"٦٨٩٧ - (م س) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «صلاة في مسجدي هذا أفضل من ألف صلاة فيما سواه إلا المسجِدَ الحرَامَ» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٣٩٥) في الحج، باب فضل الصلاة في مسجدي مكة والمدينة، والنسائي ٥ / ٢١٣ في المناسك، باب فضل الصلاة في المسجد الحرام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٦) (٤٦٤٦) (٢/٥٣) و(٥١٥٣) قال: حدثنا يحيى. وفي (٢/١٠١) (٥٧٧٨) قال: حدثنا محمد بن عبيد. والدارمي (١٤٢٦) قال: أخبرنا مسدد، قال: حدثنا بشر بن المفضل. ومسلم (٤/١٢٥) قال: حدثني زهير بن حرب، ومحمد بن المثنى، قالا: حدثنا يحيى، وهو القطان. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا ابن نمير، وأبو أسامة (ح) وحدثناه ابن نمير، قال: حدثنا أبي (ح) وحدثناه محمد بن المثنى، قال: حدثنا عبد الوهاب. وابن ماجة (١٤٠٥) قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد الله بن نمير.\nستتهم - يحيى، وابن عبيد، وبشر، وابن نمير، وأبو أسامة، وعبد الوهاب - عن عبيد الله.\n٢- وأخرجه أحمد (٢/٥٣) (٥١٥٥) قال: حدثنا يحيى. ومسلم (٤/١٢٥) قال: حدثني إبراهيم بن موسى، قال: أخبرنا ابن أبي زائدة. والنسائي (٥/٢١٣) قال: أخبرنا عمرو بن علي، ومحمد بن المثنى، قالا: حدثنا يحيى بن سعيد.\nكلاهما - يحيى، وابن أبي زائدة - عن موسى بن عبد الله الجهني.\n٣- وأخرجه أحمد (٢/٦٨) (٥٣٥٨) قال: حدثنا موسى بن داود، قال: حدثنا عبد الله بن عمر.\n٤- وأخرجه مسلم (٤/١٢٥) قال: حدثناه ابن أبي عمر، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب.\nأربعتهم - عبيد الله، وموسى، وعبد الله، وأيوب - عن نافع، فذكره.\nوبلفظ: «صلاة في مسجدي هذا أفضل من ألف صلاة فيما سواه من المساجد، إلا المسجد الحرام، فهو أفضل.» .\nأخرجه أحمد (٢/٢٩) (٤٨٣٨) قال: حدثنا إسحاق بن يوسف. وفي (٢/١٥٥) (٦٤٣٦) قال: حدثنا محمد بن عبيد.\nكلاهما - إسحاق، وابن عبيد - قالا: حدثنا عبد الملك، عن عطاء، فذكره.","vol":"9","page":286},{"text":"٦٨٩٨ - (س) ميمونة - ﵂ - قالت: من صلى في مسجد رسولِ الله - ﷺ-، فإني سمعتُ رسولَ الله - ﷺ- يقول: «الصَّلاةُ فيه أفضل من ألف صلاة فيما سواه إلا مَسْجِدَ الكعبةِ» أخرجه النسائي (١) .\n_________\n(١) ٢ / ٣٣ في المساجد، باب فضل الصلاة في المسجد الحرام، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٣٤) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. ومسلم (٤/١٢٥) قال: حدثنا قتيبة بن سعيد ومحمد بن رمح جميعا، عن الليث بن سعد. قال قتيبة: حدثنا ليث. والنسائي في الكبرى الورقة (٥١) قال: أخبرنا إسحاق بن إبراهيم بن راهويه ومحمد بن رافع النيسابوري، عن عبد الرزاق، قال: أخبرنا ابن جريج.\nكلاهما - ابن جريج، والليث بن سعد-، عن نافع مولى ابن عمر، عن إبراهيم بن عبد الله بن معبد، عن ابن عباس، فذكره.\n* أخرجه أحمد (٦/٣٣٣ و٣٣٤) قال: حدثنا حجاج بن محمد. قال: حدثنا ليث بن سعد. (٦/٣٣٤) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله. قال: حدثنا ابن جريج. والنسائي (٢/٣٣) قال: أخبرنا قتيبة. قال: حدثنا الليث. و(٥/٢١٣) قال: أخبرنا إسحاق بن إبراهيم، ومحمد ابن رافع، قال: إسحاق: أنبأنا، وقال محمد: حدثنا عبد الرزاق. قال: حدثنا ابن جريج.\nكلاهما - الليث بن سعد، وابن جريج - عن نافع، عن إبراهيم بن عبد الله بن معبد بن عباس، عن ميمونة، فذكره، ولم يذكر ابن عباس.","vol":"9","page":286},{"text":"<span data-type=\"title\" id=toc-1521>النوع الثالث: في مكة وحرمها</span>\n٦٨٩٩ - (خ م ت س) أبو شريح العدوي - ﵁ - قال لعمرو بن سعيد وهو يبعث البعوث إلى مكة -: «ائذن لي أيُّها الأميرُ أحَدِّثكَ قَوْلًا قام به رسولُ الله - ﷺ- الغَدَ من يوم الفتح، سمعَتْهُ أُذُنايَ، ووَعَاهُ قلبي، وأبْصَرَتْهُ عَيْنَايَ، حين تَكَلَّم به: أنه حمِدَ الله وأثنى عليه، ثم قال: إنَّ مكَّةَ حرَّمها الله، ولم يحرِّمْها الناس، فلا يحل لامْرئ يؤمن بالله واليومِ الآخِرِ أن يَسفِك فيها دَمًا، ولا يَعْضِد فيها شَجرة، فإنْ أحَد ترخَّص لقتالِ رسولِ الله - ﷺ- فيها، فقولوا له: إنَّ الله قد أذِنَ لرَسُوله، ولم يَأذَنْ ⦗٢٨٧⦘ لكم، وإنما أذن لي فيها ساعة من نَهار، ثم عادت حرمتُها اليوم كحُرْمَتِها بالأمْسِ، ليُبْلغ الشَّاهِدُ الغَائِبَ، فقيل لأبي شريح: ماذا قال لك عمرو؟ قال: قال: أنا أعلم بذلك منك يا أبا شريح، إن الحَرَمَ لا يُعِيذُ عاصِيًا، ولا فارًّا بِدَم، ولا فارًّا بخَرْبَة» .\nأخرجه البخاري ومسلم والترمذي والنسائي، وأخرجه الترمذي أيضًا نحوه، وقال في آخره: «ثُمَّ إنَّكم يا معشرَ خُزاعَةَ قتلتم هذا الرَّجُلَ من هُذَيل، وإني عَاقِلُه، فمن قُتِلَ له قَتيل بعد اليوم فأهله بين خيرتين، إما أن يَقْتُلوا، أو يأخُذُوا العَقْل» قال البخاري: الخربة: الجناية والبليَّة، وقال الترمذي: ويروى «بِخِزْية» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَضْدُ الشجر): قطعه بالمعِضَدِ، وهي حديدة تتخذ لقطعه.\n(الفارّ): الهارب.\n(والخربة) بالخاء المعجمة والراء المهملة والباء المعجمة بواحدة: أصلها العيب، والمراد به هاهنا: الذي يفرُّ بشيء يريد أن ينفرد به ويغلب عليه، مما ⦗٢٨٨⦘ لا تجيزه الشريعة، والخارب أيضًا: اللص، وقيل: هو سارق البعران خاصة، ثم نقل إلى غيرها اتساعًا، وقد جاء في سياق الحديث عن البخاري: أن «الخربة: الجناية والبلية» وقال الترمذي: وقد روي «بخزية»: فيجوز أن يكون بكسر الخاء وفتحها، فبالكسر: الشيء الذي يستحى منه، أو هو الهوان، وبالفتح: الفعلة الواحدة منهما، والخِزي: الهوان والفضيحة، والخِزاية: الاستحياء.\n(العاقل): الذي يؤدي العَقْلَ، وهو الدية، والعاقلة: الجماعة الذين يتحمَّلون الدية، وهم أقارب القاتل.\n_________\n(١) رواه البخاري ١ / ١٧٦ و١٧٧ في العلم، باب ليبلغ الشاهد الغائب، وفي الحج، باب لا يعضد شجر الحرم، وفي المغازي، باب منزل النبي ﷺ يوم الفتح، ومسلم رقم (١٣٥٤) في الحج، باب تحريم مكة وصيدها وخلاها وشجرها ...، والترمذي رقم (٨٠٩) في الحج، باب ما جاء في حرمة مكة، ورقم (١٤٠٦) في الديات، باب ما جاء في حكم دية القتيل في القصاص والعفو، والنسائي ٥ / ٢٠٥ و٢٠٦ في المناسك، باب تحريم القتال في الحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣١) قال: حدثنا حجاج. قال: حدثنا ليث. وفي (٤/٣٢) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. وفي (٦/٣٨٤) قال: حدثنا يحيى بن سعيد. قال: حدثنا ابن أبي ذئب. وفي (٦/٣٨٥) قال: حدثنا أبو كامل. قال: حدثنا ليث. والبخاري (١/٣٧) وفي خلق أفعال العباد (٥١) قال: حدثنا عبد الله بن يوسف. قال: حدثني الليث. وفي (٣/١٧) قال: حدثنا قتيبة. قال: حدثنا الليث. وفي (٥/١٩٠) قال: حدثنا سعيد بن شرحبيل. قال: حدثنا الليث. ومسلم (٤/١٠٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. وأبو داود (٤٥٠٤) قال: حدثنا مسدد ابن مسرهد. قال: حدثنا يحيى بن سعيد. قال: حدثنا ابن أبي ذئب. والترمذي (٨٠٩) قال: حدثنا قتيبة. قال: حدثنا الليث بن سعد. وفي (١٤٠٦) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. قال: حدثنا ابن أبي ذئب. والنسائي (٥/٢٠٥) قال: أخبرنا قتيبة. قال: حدثنا الليث.\nثلاثتهم - الليث بن سعد، ومحمد بن إسحاق، وابن أبي ذئب - عن سعيد بن أبي سعيد المقبري، فذكره.","vol":"9","page":286},{"text":"٦٩٠٠ - (خ م س) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال يوم فتح مكة: «لا هِجْرةَ بعد الفتح، ولكِنْ جهاد ونِيَّة، وإذا اسْتُنْفِرتُم فانْفِرُوا» وقال يوم فتح مكة: «إنَّ هذا البَلَدَ حرَّمَهُ الله يومَ خَلَقَ السَّماواتِ والأرضَ، فهو حرَام بحرمَةِ الله إلى يوم القِيامةِ، وإنَّه لم يَحِلَّ القتال فيه لأحد قبلي، ولم يحل لي إلا ساعة من نهار، فهو حرام بحرمة الله إلى يوم القيامة، لا يُعْضَد شَوكُه، ولا يُنَفَّرَ صَيْدُه، ولا يَلْتقِطُ لُقْطَتَهُ إلا من عَرَّفها، ولا يُخْتَلَى خَلاهُ، فقال العباس: يا رسول الله، إلا الإذْخِر، فإنه لِقَيْنهم وبُيوتهم، فقال: إلا الإذخر» أخرجه البخاري ومسلم.\nوللبخاري: أن رسولَ الله - ﷺ- قال: «لا يُعْضَد عِضاهُها، ولا يُنفَّرُ صَيدُها، ولا تحل لُقْطَتُها إلا لمُنْشِد، ولا يُخْتَلَى خلاها، قال ⦗٢٨٩⦘ العباس: يا رسولَ الله، إلا الإذْخِرَ؟ قال: إلا الإذْخِر» وفي أخرى: أن رسولَ الله - ﷺ- قال: «حرَّم الله مكة، فلم تَحِلَّ لأحد قبلي، ولا تَحِلُّ لأحد بعدي، أُحِلَّتْ لي ساعة من نهار، لا يُخْتلى خَلاهَا، ولا يُعْضَدُ شَجَرُها، ولا يُنَفَّرُ صَيدُها، ولا تَحِلُّ لقطتها إلا لمُعَرِّف، فقال العباس: إلا الإذخِر» لِصَاغَتِنا وقبُورِنا - وفي رواية: ولسُقُف بُيُوتِنا - فقال: إلا الإذْخِر، فقال عكرمة: هل تدري: ما يُنَفَّرُ صَيْدُها؟ هو أن تُنَحِّيه من الظِّلِّ وتَنْزِلَ مَكَانَهُ.\nوأخرجه عن مجاهد مُرسلًا، وأخرجه النسائي مثل الرواية الثانية التي للبخاري.\nوله في أخرى: أن رسولَ الله - ﷺ- قال يوم الفتح: «هذا البلدُ حرَّمَهُ الله يوم خلق السَّماوات والأرضَ، فهو حرام بحرْمةِ الله إلى يوم القيامة، لا يُعضَد شَوْكُه، ولا يُنفَّرُ صَيْدُه، ولا يَلتقِطُ لُقْطَتُه إلا من عرَّفَها، ولا يُختلى خَلاهُ، قال العباس: يا رسول الله، إلا الإذخر - أو قال كلمة معناها: إلا الإذْخِر» وله في أخرى: أنه قال: «إن هذا البلدَ حُرِّم بحرمة الله ﷿، لم يَحِلَّ فيه القِتالُ لأحد [قبلي]، وأُحل لي ساعَة، فهو حرام بحُرْمَةِ الله [﷿]» (١) . ⦗٢٩٠⦘\nوأخرج أبوداود بمثل حديث قبله عن أبي هريرة - وهذا لفظه عقيب حديث أبي هريرة عن ابن عباس في هذه القصة: «ولا يُختلى خلاها» (٢) وحديث أبي هريرة الذي أخرجه أبو داود وأحال هذا الحديث عليه قد ذُكِرَ في «غَزْوة الفتح» من «كتاب الغزَوات» في حرف الغين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللُّقَطَة) بفتح القاف: ما يوجَد ولا يُعرَف صاحبه، واللقطة في جميع الأرض لا تحل إلا لمن يعرفها حولًا، فإن ظهر صاحبها أخذها، وإلا انتفع بها بشرط الضمان عند ظهور صاحبها، وحكم مكة فيها كحكم غيرها من الأرض، فأي فائدة في تخصيصها بالذكر، قال: «ولا تحل لقطتها إلا لمن عرفها»؟ فقيل في ذلك: إنه أراد تعريفها على الدوام، بخلاف غيرها، فإنه محدود بسنة واحدة، والله أعلم.\n(الخلا) مقصورًا: الرطب من المرعى، واختلاؤه: قطعه.\n(العِضاه): كل شجر يعظم وله شوك، وهو على ضربين: خالص، كالطَلْح والسَّلَم والسِّدْر، وغير خالص: كالنبع، والشَّوْحَط والسّراء، وما صغر من شجر الشوك، فهو العِضُّ. ⦗٢٩١⦘\n(نشدتُ) الضالة: إذا طلبتَها، فأنت ناشد، وأنشدتُها: إذا عرَّفتها، فأنت منشِدٌ.\n_________\n(١) رواه البخاري ٤ / ٤٠ في الحج، باب لا ينفر صيد الحرم، وباب فضل الحرم، وفي الجنائز، ⦗٢٩٠⦘ باب الحشيش في القبر، وفي البيوع، باب ما قيل في الصواغ، وفي المغازي، باب مقام النبي ﷺ بمكة زمن الفتح، ومسلم رقم (١٣٥٣) في الحج، باب تحريم مكة وصيدها وخلاها وشجرها ولقطتها إلا لمنشد على الدوام، والنسائي ٥ / ٢٠٣ و٢٠٤ في الحج باب حرمة مكة، وباب تحريم القتال فيها، وباب النهي أن ينفر صيد الحرم.\n(٢) رواه أبو داود رقم (٢٠١٨) في المناسك، باب تحريم حرم مكة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٦) (١٩٩١) قال: حدثنا يحيى، عن سفيان. وفي (١/٢٥٩) (٢٣٥٣) قال: حدثنا عبيدة. وفي (١/٣١٥) (٢٨٩٨) قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل. وفي (١/٣٥٥) (٣٣٣٥) قال: حدثنا وكيع، قال: حدثنا سفيان. (ح) وعبد الرزاق، قال: أخبرنا سفيان. والدارمي (٢٥١٥) قال: أخبرنا عبيد الله بن موسى، عن إسرائيل والبخاري (٢/١٨٠، ٤/١٢٧) قال: حدثنا علي بن عبد الله، قال: حدثنا جرير بن عبد الحميد. وفي (٣/١٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٤/١٧) قال: حدثنا علي بن عبد الله، قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان. وفي (٤/٢٨) قال: حدثنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا سفيان. وفي (٤/٩٢) قال: حدثنا آدم بن أبي إياس، قال: حدثنا شيبان، ومسلم (٤/١٠٩) قال: حدثنا رسحاق بن إبراهيم الحنظلي، قال: أخبرنا جرير. (ح) وحدثني محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل. وفي (٦/٢٨) قال: حدثنا يحيى بن يحيى، وإسحاق بن إبراهيم، قالا: أخبرنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا وكيع، عن سفيان (ح) وحدثنا إسحاق بن منصور، وابن رافع، عن يحيى بن آدم، قال: حدثنا مفضل- يعني ابن مهلهل- (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبيد الله بن موسى، عن إسرائيل. وأبو داود (٢٠١٨) و(٢٤٨٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. والترمذي (١٥٩٠) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا زياد بن عبد الله. والنسائي (٥/٢٠٣) قال: أخبرنا محمد بن قدامة، عن جرير. وفي (٥/٢٠٤) قال: أخبرنا محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل. وفي (٧/١٤٦) قال: أخبرنا إسحاق بن منصور، قال: حدثنا يحيى بن سعيد، عن سفيان.\nسبعتهم - سفيان، وعبيدة، ومفضل، وإسرائيل، وجرير، وشيبان، وزياد بن عبد الله -عن منصور بن المعتمر، عن مجاهد، عن طاووس، فذكره.\n* أخرجه أحمد (١/٢٦٦) (٢٣٩٦) قال: حدثنا زياد بن عبد الله، قال: حدثنا منصور، عن مجاهد، عن ابن عباس، فذكره. ليس فيه طاووس.\n* رواية عبيدة: ليس فيها أول الحديث.\n* ورواية سفيان وإسرائيل، وشيبان وزياد بن عبد الله مختصرة على أول الحديث.\nوالرواية الثانية: أخرجها أحمد (١/٢٥٣) (٢٢٧٩) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا خالد. والبخاري (٢/١١٥) قال: حدثنا محمد بن عبد الله بن حوشب، قال: حدثنا عبد الوهاب، قال: حدثنا خالد. وفي (٣/١٨) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب، قال: حدثنا خالد. وفي (٣/٧٩) قال: حدثنا إسحاق، قال: حدثنا خالد بن عبد الله، عن خالد. وفي (٥/١٩٤) قال: حدثنا إسحاق، قال: حدثنا أبو عاصم، عن ابن جريج، قال: أخبرني عبد الكريم. والنسائي (٥/٢١١) قال: أخبرنا سعيد بن عبد الرحمن، قال: حدثنا سفيان، عن عمرو.\nثلاثتهم - خالد الحذاء، وعبد الكريم، وعمرو - عن عكرمة. فذكره.","vol":"9","page":288},{"text":"٦٩٠١ - (م) جابر - ﵁ -: أن النبيَّ - ﷺ-[قال]: «لا يحلُّ [لأحدكم] أن يَحمل السلاح بمكة» أخرجه مسلم (١) .\n_________\n(١) رقم (١٣٥٦) في الحج، باب النهي عن حمل السلاح بمكة بلا حاجة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/١١١) قال: حدثني سلمة بن شبيب، قال: حدثنا ابن أعين، قال: حدثنا معقل، عن أبي الزبير، فذكره.\nوبلفظ: «لا يحل لأحد يحمل فيها السلاح لقتال»\nأخرجه أحمد (٣/٣٤٧) قال: حدثنا موسى. وفي (٣/٣٩٣) قال: حدثنا حسن.\nكلاهما - موسى، وحسن - قالا: حدثنا ابن لهيعة، عن أبي الزبير، فذكره.","vol":"9","page":291},{"text":"٦٩٠٢ - (ت) الحارث بن مالك [بن البرصاء]- ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول يوم فتح مكة: «لا تُغزَى هذه بعد اليوم إلى يوم القيامة» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تغزى هذه - يعني مكة- بعد اليوم إلى يوم القيامة): إن حُمِل على قصد أهلها بقتالٍ ما ممن كان فقد غُزِيَتْ بعد الفتح في زمن يزيد بن معاوية مع حُصَين بن نمير السكوني، لما استخلفه مسلم بن عقبة المُرّي عند موته، بعد وقْعَة الحرَّة بالمدينة، وفي زمن عبد الملك بن مروان بن الحكم مع الحجاج، وبعد ذلك، وإنما يحتمل أنه - ﷺ- أراد أنها لا يغزوها كافر، يريد البيت، فأما المسلمون فلا، على أن من غزاها من المسلمين في زمن يزيد وعبد الملك لم ⦗٢٩٢⦘ يقصدوا مكة ولا البيت، إنما كان قصدهم: عبد الله بن الزبير، مع تعظيمهم أمر مكة والبيت، وإن كان قد جرى منهم ما جرى في حق البيت، من رميه بالنار في المنجنيق، وإحراقه، ولأجل ذلك هدمه ابن الزبير، وبناه بعد عود أهل الشام عن حصاره لمَّا وصلهم موت يزيد، ولو كانت الرواية في الحديث على أن «لا» ناهية لكان واضحًا لا يحتاج إلى تأويل، كما قلنا في قوله: «لا يقتل قرشي بعد هذا اليوم صَبْرًا» .\n_________\n(١) رقم (١٦١١) في السير، باب ما جاء ما قال النبي ﷺ يوم فتح مكة: إن هذه لا تغزى بعد اليوم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الحميدي (٥٧٢) قال: حدثنا سفيان وأحمد (٣/٤١٢) قال: حدثنا يحيى بن سعيد. وفيه (٣/٤١٢) قال: حدثنا محمد بن عبيد وفي (٤/٣٤٣) قال: حدثنا سفيان بن عيينة. وفيه (٤/٣٤٣) قال: حدثنا يزيد بن هارون. والترمذي (١٦١١) قال: حدثنا محمد بن بشار، قال: حدثني يحيى بن سعيد.\nأربعتهم - سفيان، ويحيى، ومحمد، ويزيد - قال يزيد: أخبرنا، وقال الآخرون: حدثنا زكريا بن أبي زائدة، عن الشعبي، فذكره.\nوقال الترمذي: وهذا حديث حسن صحيح، وهو حديث زكريا بن أبي زائدة، عن الشعبي فلا نعرفه إلا من حديثه.","vol":"9","page":291},{"text":"٦٩٠٣ - (ت) عبد الله بن عدي بن الحمراء - ﵁ - قال: «رأيتُ رسولَ الله - ﷺ- واقفًا على الحَزَوَّرَة وهو يقول: والله إنَّكِ لخيرُ أرضِ [الله]، وأحبُّ أرض [الله] إلى الله، ولولا أني أُخْرِجْتُ منكِ ما خرجتُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٢١) في المناقب، باب ما جاء في فضل مكة، ورواه أيضًا ابن ماجة رقم (٣١٠٨) في المناسك، باب ما جاء في فضل مكة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٣٠٥) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. (ح) وحدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح. وعبد بن حميد (٤٩١) قال: أخبرني يعقوب ابن إبراهيم الزهري، قال: حدثني أبي، عن صالح بن كيسان. والدارمي (٢٥١٣) قال: أخبرنا عبد الله ابن صالح، قال: حدثني الليث، قال: حدثني عقيل. وابن ماجة (٣١٠٨) قال: حدثنا عيسى بن حماد المصري، قال: أنبأنا الليث بن سعد، قال: أخبرني عقيل. والترمذي (٣٩٢٥) قال: حدثنا قتيبة، قال: حدثنا الليث، عن عقيل. والنسائي في الكبرى الورقة (٥٥-ب) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث، عن عقيل. (ح) وأخبرنا إسحاق بن منصور، قال: أخبرنا يعقوب، قال: حدثنا أبي، عن صالح.\nثلاثتهم - شعيب، وصالح بن كيسان، وعقيل - عن الزهري، قال: أخبرنا أبو سلمة بن عبد الرحمن، فذكره.\nوقال الترمذي: هذا حديث حسن غريب صحيح، وقد رواه يونس عن الزهري نحوه، ورواه محمد بن عمرو، عن أبي سلمة عن أبي هريرة، عن النبي -ﷺ-، وحديث الزهري عن أبي سلمة، عن عبد الله بن عدي بن حمراء عندي أصح.","vol":"9","page":292},{"text":"٦٩٠٤ - (ت) عبد الله بن عباس - ﵄ - قال: قال النبي - ﷺ- لمكة: «ما أطْيَبَكِ من بلد، وأحبَّكِ إليِّ، ولولا أنَّ قومي أخرجوني منكِ ما سكنتُ غيرَكِ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٢٢) في المناقب، باب ما جاء في فضل مكة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٩٢٦) قال: حدثنا محمد بن موسى، البصري، قال: حدثنا الفضيل بن سليمان، عن عبد الله بن عثمان بن خثيم، قال: حدثنا سعيد بن جبير، وأبو الطفيل، فذكراه.\nوقال الترمذي: هذا حديث حسن غريب من هذا الوجه.","vol":"9","page":292},{"text":"٦٩٠٥ - (ط س) محمد بن عمران الأنصاري: عن أبيه قال: عَدَلَ إليَّ عبد الله بن عمر - ﵄ - وأنا نازل تحت سَرْحة بطريق مكة، ⦗٢٩٣⦘ فقال لي: ما أنزلك تحت هذه السَّرحة؟ فقلت: أردتُ ظِلَّها، قال: هل غَيْرَ ذلك؟ قلت: لا، قال ابن عمر: سمعتُ رسولَ الله - ﷺ- يقول: «إذا كنتَ بين الأخْشَبَيْنِ من مِنى- ونَفَحَ بيدِه نحو المشرق - فإنَّ هناك واديًا يقال له: السُّرَرُ، به سرحة - زاد رزين: لم تُعْبَل، ثم اتفقوا - سُرَّ تَحْتَها سَبْعونَ نبيًّا» أخرجه «الموطأ» والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّرْح): شجر طوال عِظام، يقال: إنه الآء بوزن العَاعِ، واحدته سَرحة.\n(سَررت الصبيَّ): إذا قطعتَ سَرره، وهو فضل سُرته، فالمقطوع السّرَر، والباقي: السُّرة، والمعنى بقوله: «سُرَّ تحتها» أي وُلِدَ تحتها سبعون نبيًا.\n(لم تُعْبَل) عبلتُ الشجر: إذا حتتت ورقَه ونثرته، وعبلت الشجرة: إذا طلع ورقها، والعبَل: الورق.\n_________\n(١) رواه الموطأ ١ / ٤٢٤ في الحج، باب جامع الحج، والنسائي ٥ / ٢٤٨ و٢٤٩ في الحج، باب ما ذكر في منى، من حديث محمد بن عمران الأنصاري عن أبيه، ومحمد بن عمران لم يوثقه غير ابن حبان، وأبوه عمران قال ابن عبد البر: إن لم يكن عمران بن حيان الأنصاري أو عمران بن سوادة فلا أدري من هو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه مالك (٩٧٨) وعنه النسائي (٥/٢٤٨) قال: أخبرنا محمد بن مسلمة والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثني مالك، عن محمد بن عمرو بن حلحلة الدؤلي، عن محمد بن عمران الأنصاري، عن أبيه، فذكره.\nوقال الزرقاني في «شرح الموطأ» (٢/٥٣٠) به شجرة سرتحتها سبعون نبيا قال مالك: بشروا تحتها بما يسرهم، قال ابن حبيب: فهو من السرور أي تنبئوا تحتها واحدا بعد واحد فسروا بذلك.\nقلت: فيه محمد بن عمران، وأبوه، قال ابن عبد البر عن الابن: لا أعرفه إلا بهذا الحديث، وعن أبيه: إن لم يكن عمران بن حيان الأنصاري، أو عمران بن سواده فلا أدري من هو. نفس المصدر.","vol":"9","page":292},{"text":"٦٩٠٦ - (د) يعلى بن أمية - ﵁ - أن رسولَ الله - ﷺ- قال: «احتكارُ الطَّعامِ في الحَرَمِ إلحَاد فيه» أخرجه أبو داود (١) .\n⦗٢٩٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاحتكار): ادّخار الطعام والأقوات لتغلو أسعارها وتباع على المسلمين.\n(الإلحاد): الظلم، وأصله: من المَيْل والعدول عن الشيء.\n_________\n(١) رقم (٢٠٢٠) في المناسك، باب تحريم حرم مكة، وفي سنده مجاهيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢٠٢٠) قال: حدثنا الحسن بن علي، قال: حدثنا أبو عاصم، عن جعفر بن يحيى بن ثوبان، قال: أخبرني عمارة بن ثوبان، قال: حدثني موسى بن باذان، فذكره.\nقلت: في إسناده مجاهيل.","vol":"9","page":293},{"text":"<span data-type=\"title\" id=toc-1522>الفرع الثاني: في بناء البيت، وهدمه وعمارته</span>\n٦٩٠٧ - (خ م ط ت س) عائشة - ﵂ -: أنَّ النبيَّ - ﷺ- قال لها: «ألم تَرَيْ أنَّ قومَكِ حين بَنَوْا الكَعبةَ، اقْتصروا عن قواعد إبراهيم، فقلت: يا رسول الله، ألا تَرُدَّها على قواعِدِ إبراهيم؟ فقال رسول الله: لولا حدْثانُ قومِكِ بالكُفرِ لفعلتُ، فقال عبد الله بن عمر: لئن كانت عائشةُ سمعت هذا من رسول الله - ﷺ-، ما أرى أن رسولَ الله تركَ استلامَ الرُّكْنَين اللَّذَيْن يَلِيانِ الحِجْر إلا أنَّ البيتَ لم يُتمَّمْ على قواعِدِ إبراهيم» وفي رواية قالت: سمعت رسول الله - ﷺ- يقول: «لولا أن قومَكِ حَدِيثُو عهد بجاهلية - أو قال: بكفر - لأنفقت كنز الكعبة في سبيل الله، ولجعلت بابها بالأرض، ولأدخلت فيها من الحجر، وفي أخرى قالت: قال لي رسولُ الله - ﷺ-: لولا حَداثة عهدِ قومِك بالكفر لنقضتُ الكعبةَ، ثم لَبَنَيْتُها على أساس إبراهيم، فإنَّ قريشًا استقْصرت بناءه، وجَعلَتْ له خَلْفًا» قال هشام: يعني بابًا.\nوفي رواية أخرى قالت: «سألت النبيَّ - ﷺ- عن الجَدر: ⦗٢٩٥⦘ أمن البيتِ هوَ؟ قال: نعم، قلتُ: فما لهم لم يُدْخِلُوه في البيت؟ قال: إنَّ قومَك قَصُرَتْ بهم النَّفَقَةُ، قلت: فما شأن بابه مرتَفِعًا؟ قال: فعل ذلك قَومُك ليُدْخِلوا من شَاؤوا، ويمنعوا من شاؤوا، ولولا أن قومَك حديث عهدُهم بالجاهلية، فأخاف أن تُنْكرَ قلوبُهم أن أُدْخِلَ الجَدْر في البيت، وأن أُلصق بابه بالأرض» .\nوفي أخرى قالت: «سألت رسول الله - ﷺ- عن الحِجر ... وذكره بمعناه» وفيه «فقلت: ما شأن بابه مرتفعًا، لا يُصْعَد إليه إلا بسُلَّم؟» وفيه: «مخافة أن تَنْفُرَ قلوبُهم» وفي رواية: أن الأسود بن يزيد قال: قال لي ابنُ الزبير: كانت عائشةُ تُسِرُّ إليكَ كثيرًا، فما حدَّثَتْكَ في الكعبة؟ قلت: قالت لي: قال النبيُّ - ﷺ-: يا عائشةُ، ولولا أن أهلَكِ حديث عهدهم، قال ابن الزبير: بكفر، لنقضت الكعبة، فجعلت لها بابين: باب يدخل الناس منه، وباب يخرجون منه، ففعله ابن الزبير. هذه روايات البخاري ومسلم.\nوللبخاري: «أن النبيَّ - ﷺ- قال لعائشة: لولا أن قومَك حديث عَهْدُهم بجاهلية، لأمرت بالبيت فَهُدِمَ، فأدْخَلتُ فيه ما أُخرجَ منه، وألْزَقْتُهُ بالأرض، وجعلت له بابين: بابًا شرقيّا، وبابًا غربيا، فبلغتُ به أساسَ إبراهيم» فذلك الذي حمل [ابن] الزبير على هدمه، قال يزيد هو ابن رومان: وشهدت ابن الزبير حين هدَمَه وبناه وأدخل فيه من الحِجر، وقد رأيتُ أساسَ إبراهيم ﵇ حجارة كأسْنِمة الإبلِ، قال جرير بن حازم: ⦗٢٩٦⦘ فقلت له - يعني ليزيد بن رومان -: أين مَوضِعهُ؟ فقال: أُريكَهُ الآن فدخلتُ معه الحِجرَ، فأشار إلى مكان، فقال: هاهنا، قال جرير، فحزرتُ من الحِجر ستة أذرع أو نحوها.\nولمسلم من حديث سعيد بن ميناءَ قال: سمعت عبد الله بن الزبير يقول: حدثتني خالتي - يعني عائشة - قالت: قال النبيُّ - ﷺ-: «يا عائشةُ، لولا أن قومَكِ حَديثُو عهد بشرك لهدمتُ الكعبةَ، فألزَقْتُها بالأرض، وجعلت لها بابًا شرقيًّا، وبابًا غربيًّا، وزدتُ فيها ستة أذرع من الحِجْرِ، فإنَّ قريشًا اقتصرتها حيث بَنَتْ الكعبة» وله في أخرى عن عطاء بن رَباح، قال: لما احترق البيتُ زمن يزيد بن معاوية، حين غَزاها أهلُ الشَّام، فكان من أمره ما كان، تركه ابن الزبير، حتى قدم الناسُ الموسم، يريد أن يجرِّئَهُم - أو يُحَرِّبهم - على أهل الشام، فلما صَدَرَ النَّاسُ قال: يا أيُّها الناسُ، أشيروا عليَّ في الكعبة: أنقضها، ثم أبني بناءها، أو أصلح ما وَهَى منها؟ قال ابن عباس: فإني قد فُرِق لي رأي فيها: أرى أن تُصلِحَ ما وَهَى منها، وتَدَع بيتًا أسلم الناس عليه، وأحجارًا أسلم الناس عليها، وبُعث عليها النبيُّ - ﷺ-، فقال ابن الزبير: لو كان أحدكم احترق بيته ما رضي حتى يُجِدَّه، فكيف ببيت ربكم؟ إني مستخير رَبِّي ثلاثًا، ثم عازم على أمري، فلما مضى الثلاث، أجمع رأيه على أن ينقضَها، فتحاماه الناس أن ينزل بأول الناس يصعد فيها أمر من السماء، ⦗٢٩٧⦘ ثم صَعِدَ رجل، فألقى منها حجارة، فلما لم يَرَهُ الناس أصابه شيء تتابعوا فنقضوا حتى بلغوا به الأرض، فجعل ابن الزبير أعمِدة، فَسَتَر عليها السُّتُورَ، حتى ارتفع بناؤُه، قال ابن الزبير: إني سمعت عائشة تقول: إن النبيَّ - ﷺ- قال: لولا أن الناس حديث عَهْدُهم بكفر، وليس عندي من النفقة ما يُقَوِّي على بنيانه، لكنتُ أدخَلت فيه من الحِجر خمسَ أذرع، ولجعلتُ له بابًا يدخل الناس منه، وبابًا يُخرَجُ منه، قال: فأنا اليوم أجِدُ ما أنفق، ولست أخافُ النَّاسَ، قال: فزاد فيه خمس أذْرُع من الحِجْرِ حتى أبدى أُسًّا، فنظر الناس إليه، فبنى عليه البناء، وكان طول الكعبة: ثمانيةَ عشرَ ذراعًا، فلما زاد فيه استقصره، فزاد في طوله عشرةَ أذْرُع، وجعل له بابين: أحدهما يُدْخَلُ منه، والآخر يُخْرَجُ منه، فلما قُتِلَ ابن الزبير: كتب الحجاج إلى عبد الملك بن مروان يخبره بذلك، ويخبره أن ابن الزبير قد وضع البناء على أُسّ قد نظر إليه العُدُول من أهل مكة، فكتب إليه عبد الملك: إنا لَسْنا من تَلْطيخ ابن الزبير في شيء، أما ما زاد في طوله: فأقِرَّهُ، وأما ما زاد فيه من الحِجْر: فردَّه إلى بنائه؛ وسُدَّ الباب الذي فَتَحَهُ، فنقضه وأعاده إلى بنائه» . وله في أخرى من رواية عبد الله بن عبيد بن عمير، والوليد بن عطاء، عن الحارث بن عبد الله بن أبي ربيعة، قال عبد الله بن عبيد: «وفد الحارث على عبد الملك بن مروان في خلافته، فقال: ما أظن أبا خُبَيْب - يعني ابن ⦗٢٩٨⦘ الزبير - سمع من عائشة ما كان يزعم أنه سمعه منها، قال الحارث: بلى، أنا سمعتُه منها، قال: سمعتَها تقول ماذا؟ قال: قالت: قال لي رسولُ الله - ﷺ- إن قومَكِ استقصروا من بُنْيانِ البيت، ولولا حِدثَانُ عَهْدِهم بالشِّرْكِ أعَدتُ ما تركوا منه، فإن بَدا لقَومِكِ من بعدي أن يبنوه فهلُمِّي لأرِيَكِ ما تركوا منه، فأراها قريبًا من سَبعةِ أذرع» .\nهذا حديث عبد الله بن عبيد، وزاد عليه الوليد بن عطاء: قال النبيُّ - ﷺ-: «ولجعلتُ لها بابَيْن موضوعين في الأرض شرقيًّا وغربيًّا، وهل تدرين: لِمَ كان قومُكِ رفعوا بابها؟ قالت: قلت: لا، قال: تَعَزُّزًا أن لا يدخلها إلا من أرادوا، فكان الرجل إذا هو أراد أن يدخلها يدَعونه يَرتَقِي، حتى إذا كاد أن يَدْخُلَ دفعوه، فسقطَ، قال عبد الملك للحارث: أنت سمعتَها تقول هذا؟ قال: نعم، قال: فنكتَ ساعة بِعَصاه، ثم قال: وَدِدْتُ أني تركته وما تحمَّل» .\nوله في أخرى عن أبي قَزَعة أن عبد الملك بن مروان بينما هو يطوف بالبيت، إذ قال: قاتَلَ الله ابنَ الزبير، حيث يكْذِب على أم المؤمنين، يقول: سمعتُها تقول: قال رسولُ الله - ﷺ-: «يا عائشة، لولا حِدْثانُ قومكِ بالكفرِ لَنَقَضْتُ البيت حتى أزيد فيه من الحِجر، فإن قومَك قصَّروا في البناء، فقال الحارث بن عبد الله بن أبي ربيعة: لا تقل هذا يا أمير المؤمنين، ⦗٢٩٩⦘ فأنا سمعتُ أمَّ المؤمنين تحدِّث هذا، فقال: لو كنتُ سمعتُه قبل أن أهدَمه لتركتُه على ما بنى ابنُ الزبير» .\nوأخرج «الموطأ» الرواية الأولى، وأخرج النسائي الرواية الأولى والثانية والأولى من روايات مسلم، وله في أخرى مثل رواية البخاري، إلى قوله: «كأسْنِمَةِ الإبل» وزاد: «متلاحكة» .\nوأخرج الترمذي عن الأسود [بن يزيد] «أن الزبير قال له: حدِّثْني بما كانت تُفْضِي إليك أم المؤمنين - يعني عائشة - فقال: حدَّثتني: أن رسولَ الله - ﷺ- قال لها: «لولا أن قومَكِ حديث عهد بالجاهلية لهدمت الكعبة، وجعلت لها بابين، فلما ملكَ ابن الزبير هَدَمَها وجعل لها بَابَيْن» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِدْثان الشيء): أوَّلُه، والمراد به: قرب عهدهم بالجاهلية، وأن الإسلام لم يتمكَّن بعد، فكأنهم كانوا ينفرون لو هُدِمَتْ الكعبة وغُيَّرْت هيئتُها. ⦗٣٠٠⦘\n(الجَدْر): أصل الحائط، وأراد به هاهنا: الحِجْر، لما فيه من أصول الحيطان.\n(أن يُجَرِّئَهم): من رواه بالجيم والياء المعجمة بنقطتين من تحت، فهو الجرأة، وهي الإقدام على الشيء، أراد: أن يزيد في جرأتهم عليهم ومطالبتهم واستحلالهم بحرق الكعبة، ومن رواه بالحاء المهملة والباء المعجمة بواحدة من تحت، أراد: أن يزيد في غضبهم، يقال: حرِب الرجل، إذا غضب، وحَرَّبتُه أنا: إذا حرَّشته وسلطَّته وعرَّفته بما يغضب منه.\n(فُرِق) بضم الفاء وكسر الراء، أي: كشف، وبين لي، قال الله تعالى: ﴿وقرآنًا فرقناه﴾ أي: بيناه، وهذا نقل من الجمع المصحح بخط الشيخ ابن الصلاح ﵀: فُرِقَ لي رأي فيها: اتجه وعَنَّ لي ووضح عندي، ومنه: فَرَقَ الأمر: إذا بان.\n(تعزُّزًا) التعزُّز: من العِزَّة، وهي القوة، أراد: تكبُّرًا على الناس، وقد جاء في بعض نسخ مسلم «تعزرًا» بالزاي والراء بعدها من التعزير: التوقير، فإما أن يريد توقير البيت وتعظيمه، أو تعظيم أنفسهم وتكبَّرهم على الناس بذلك.\n(وَهَى) البناء: تهدَّم، ووهى السّقاء: إذا تخرَّق.\n(نكت) في الأرض بأصبعه أو بقضيب: إذا أثر فيها بأحدهما ضربًا.\n(تركته وما تحمّلَ) يعني: أَدَعُهُ وما اكتسب من الإثم الذي تحمّلَه في ⦗٣٠١⦘ نقض الكعبة وتجديد بنائها.\n(تلطيخ ابن الزبير): أراد اختلاف فعالِهِ، وما اعتمده من هدم الكعبة.\n(الجُدُر) جمع جدار، وهي الحائط.\n_________\n(١) رواه البخاري ١ / ١٩٨ و١٩٩ في العلم، باب من ترك بعض الاختيار مخافة أن يقصر فهم بعض الناس عنه فيقعوا في أشد منه، وفي الحج، باب فضل مكة وبنيانها، وفي الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾، وفي تفسير سورة البقرة، باب قوله تعالى: ﴿وإذ يرفع إبراهيم القواعد من البيت﴾، وفي التمني، باب ما يجوز من اللو، ومسلم رقم (١٣٣٣) في الحج، باب نقض الكعبة وبنائها، والموطأ ١ / ٣٦٣ و٣٦٤ في الحج، باب ما جاء في بناء الكعبة، والنسائي ٥ / ٢١٤ - ٢١٦ في الحج، باب بناء الكعبة، والترمذي رقم (٨٧٥) في الحج، باب ما جاء في كسر الكعبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٢٣٨)، وأحمد (٦/١٧٦) قال: قرأت على عبد الرحمن وفي (٦/٢٤٧) قال: حدثنا عثمان بن عمر. والبخاري (٢/١٧٩) قال: حدثنا عبد الله بن مسلمة. وفي (٤/١٧٧) قال: حدثنا عبد الله بن يوسف. وفي (٦/٢٤) قال: حدثنا إسماعيل. ومسلم (٤/٩٧) قال: حدثنا يحيى بن يحيى. والنسائي (٥/٢١٤) قال: أخبرنا محمد بن سلمة والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم. وابن خزيمة (٢٧٢٦) قال: حدثنا يونس قال: أخبرنا ابن وهب.\nثمانيتهم - عبد الرحمن بن مهدي، وعثمان بن عمر، وعبد الله بن مسلمة، وعبد الله بن يوسف، وإسماعيل بن أبي أويس، ويحيى بن يحيى، وعبد الرحمن بن القاسم، وعبد الله بن وهب - عن مالك ابن أنس، عن ابن شهاب، عن سالم بن عبد الله، فذكره.\n* وأخرجه أحمد (٦/١١٣) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس، عن الزهري، عن سالم بن عبد الله بن عمر، أن عبد الله بن عمر أخبره، أن عبد الرحمن بن محمد بن أبي بكر الصديق أخبره، أن عائشة. قالت. نحوه.\n* وأخرجه مسلم (٤/٩٧) قال: حدثني أبو الطاهر. قال: أخبرنا عبد الله بن وهب، عن مخرمة (ح) وحدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني مخرمة بن بكير، عن أبيه. قال: سمعت نافعا مولى ابن عمر. يقول: سمعت عبد الله بن أبي بكر بن أبي قحافة يحدث عبد الله بن عمر، عن عائشة زوج النبي -ﷺ- أنها قالت: سمعت رسول الله -ﷺ- يقول: «لولا أن قومك حديثو عهد بجاهلية، أو قال: بكفر، لأنفقت كنز الكعبة في سبيل الله، ولجعلت بابها بالأرض، ولأدخلت فيها من الحجر.» .\nوبلفظ: «قال لي رسول الله -ﷺ-: لولا حداثة عهد قومك بالكفر، لنقضت الكعبة، ولجعلتها على أساس إبراهيم. فإن قريشا، حين بنت البيت، استقصرت. ولجعلت لها خلفا.» .\nأخرجه أحمد (٦/٥٧) قال: حدثنا ابن نمير وأبو أسامة. والدارمي (١٨٧٥) قال: حدثني فروة بن أبي المغراء. قال: حدثنا علي بن مسهر. والبخاري (٢/١٨٠) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. ومسلم (٤/٩٧) قال: حدثنا يحيى بن يحيى. قال: أخبرنا أبو معاوية (ح) وحدثناه أبو بكر ابن أبي شيبة وأبو كريب. قالا: حدثنا ابن نمير. والنسائي (٥/٢١٥) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبدة وأبو معاوية. وابن خزيمة (٢٧٤٢) قال: حدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو أسامة. (ح) وحدثناه سلم بن جنادة. قال: حدثنا أبو معاوية. خمستهم- عبد الله بن نمير، وأبو أسامة حماد بن أسامة، وعلي بن مسهر، وأبو معاوية، وعبدة بن سليمان - عن هشام بن عروة، عن أبيه، فذكره.\nوبلفظ: «أن رسول الله -ﷺ- قال لها: يا عائشة لولا أن قومك حديث عهد بجاهلية لأمرت بالبيت فهدم، فأدخلت فيه ما أخرج منه وألزقته بالأرض، وجعلت له بابين. بابا شرقيا، وبابا غربيا، فإنهم قد عجزوا عن بنائه فبلغت به أساس إبراهيم ﵇.» .\nقال: فذلك الذي حمل ابن الزبير على هدمه. قال يزيد: وقد شهدت ابن الزبير حين هدمه وبناه وأدخل فيه من الحجر، وقد رأيت أساس إبراهيم -﵇- حجارة كأسنمة الإبل متلاحكة.\n١- أخرجه أحمد (٦/٢٣٩) . والبخاري (٢/١٨٠) قال: حدثنا بيان بن عمرو. والنسائي (٥/٢١٦) قال: أخبرنا عبد الرحمن بن محمد بن سلام. وابن خزيمة (٣٠٢١) قال: حدثناه الزعفراني.\nأربعتهم - أحمد بن حنبل، وبيان، وعبد الرحمن، والحسن بن محمد الزعفراني - عن يزيد بن هارون.\nقال: حدثنا جرير بن حازم. قال: حدثنا يزيد بن رومان.\n٢- وأخرجه ابن خزيمة (٣٠١٩) قال: حدثنا الربيع. قال: حدثنا ابن وهب. قال: وأخبرني ابن أبي الزناد. (ح) وقال لنا بحر بن نصر في عقب حديثه: قال ابن أبي الزناد: وحدثني هشام بن عروة.\nكلاهما - يزيد بن رومان، وهشام بن عروة - عن عروة بن الزبير، فذكره.\nوعن الأسود بن يزيد، أن ابن الزبير قال له: حدثني بما كانت تفضي إليك أم المومنين، يعني عائشة. فقال: حدثتني أن رسول الله -ﷺ- قال لها: «لولا أن قومك حديثو عهد بالجاهلية، لهدمت الكعبة، وجعلت لها بابين.» .\nقال: فلما ملك ابن الزبير، هدمها وجعل لها بابين.\nأخرجه أحمد (٦/١٠٢) قال: حدثنا أبو كامل. قال: حدثنا زهير. وفي (٦/١٧٦) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة. والبخاري (١/٤٣) قال: حدثنا عبيد الله بن موسى، عن إسرائيل. والترمذي (٨٧٥) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود، عن شعبة. والنسائي (٥/٢١٥) قال: أخبرنا إسماعيل بن مسعود ومحمد بن عبد الأعلى، عن خالد، عن شعبة.\nثلاثتهم - زهير، وشعبة، وإسرائيل - عن أبي إسحاق، عن الأسود بن يزيد، فذكره.\nوبلفظ: «سألت النبي -ﷺ- عن الجدر أمن البيت هو؟ قال: نعم، قلت: فما لهم لم يدخلوه في البيت؟ قال: إن قومك قصرت بهم النفقة، قلت فما شأن بابه مرتفعا؟ قال: فعل ذلك قومك ليدخلوا من شاؤوا ويمنعوا من شاؤوا، ولولا أن قومك حديث عهدهم بالجاهلية فأخاف أن تنكر قلوبهم أن أدخل الجدر في البيت وأن ألصق بابه بالأرض.» .\nوفي رواية شيبان: «سألت رسول الله -ﷺ- عن الحجر» .\nأخرجه الدارمي (١٨٧٦) قال: أخبرنا محمد بن عيسى. قال: حدثنا أبو الأحوص. والبخاري (٢/١٧٩و ٩/١٠٦) قال: حدثنا مسدد. قال: حدثنا أبو الأحوص. ومسلم (٤/١٠٠) قال: حدثنا سعيد بن منصور. قال: حدثنا أبو الأحوص. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا عبيد الله، يعني ابن موسى. قال: حدثنا شيبان. وابن ماجة (٢٩٥٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبيد الله بن موسى. قال: حدثنا شيبان.\nكلاهما - أبو الأحوص، وشيبان - عن أشعث بن أبي الشعثاء، عن الأسود بن يزيد، فذكره.\nوبلفظ: «لولا أن الناس حديث عهدهم بكفر وليس عندي من النفقة ما يقوي على بنائه لكنت أدخلت فيه من الحجر خمسة أذرع، وجعلت له بابا يدخل الناس منه، وبابا يخرجون منه.» .\nأخرجه أحمد (٦/١٧٩) قال: حدثنا عبد الرحمن. قال: حدثنا سليم بن حيان، عن سعيد بن ميناء. وفي (٦/١٨٠) قال: حدثنا بهز. قال: حدثني سليم بن حيان، قال: حدثنا سعيد. ومسلم (٤/٩٨) قال: حدثني محمد بن حاتم. قال: حدثني ابن مهدي. قال: حدثنا سليم بن حيان، عن سعيد، يعني ابن ميناء. (ح) وحدثنا هناد بن السري. قال: حدثنا ابن أبي زائدة. قال: أخبرني ابن أبي سليمان، عن عطاء. والنسائي (٥/٢١٨) قال: أخبرنا هناد بن السري، عن ابن أبي زائدة. قال: حدثنا ابن أبي سليمان، عن عطاء. وابن خزيمة (٣٠٢٠) قال: حدثنا محمد بن عبد الله بن المبارك المخرمي. قال: حدثنا وهب بن جرير. قال: حدثنا أبي. قال: سمعت يزيد بن رومان. وفي (٣٠٢٢) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق، عن معمر، عن ابن خثيم، عن أبي الطفيل.\nأربعتهم - سعيد بن ميناء، وعطاء، ويزيد بن رومان، وأبو الطفيل - عن عبد الله بن الزبير، فذكره.\n* الروايات ألفاظها متقاربة ويزيد بعضهم على بعض، وفي رواية عطاء عند مسلم.\nقال: لما احترق البيت زمن يزيد بن معاوية حين غزاها أهل الشام فكان من أمره ما كان تركه ابن الزبير حتى قدم الناس الموسم يريد أن يجرئهم أو يحربهم على أهل الشام، فلما صدر الناس، قال: ...» .\nوعن عبد الله بن عبيد بن عمير والوليد بن عطاء، عن الحارث بن عبد الله بن أبي ربيعة. قال عبد الله بن عبيد: وفد الحارث بن عبد الله على عبد الملك بن مروان في خلافته. فقال عبد الملك: ما أظن أبا خبيب، يعني ابن الزبير، سمع من عائشة ما كان يزعم أنه سمعه منها. قال الحارث: بلى أنا سمعته منها. قال: سمعتها تقول ماذا؟ قال: قالت: قال رسول الله -ﷺ-:....» .\nأخرجه مسلم (٤/٩٩) قال: حدثني محمد بن حاتم. قال: حدثنا محمد بن بكر. وفي (٤/١٠٠) قال: حدثنا محمد بن عمرو بن جبلة. قال: حدثنا أبو عاصم (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. وابن خزيمة (٢٧٤١) قال: حدثنا الفضل بن يعقوب الجزري. قال: أخبرنا ابن بكر (ح) وحدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق. وفي (٣٠٢٣) قال: حدثنا الفضل بن يعقوب الجزري. قال: حدثنا ابن بكر، يعني محمد.\nثلاثتهم - محمد بن بكر، وأبو عاصم، وعبد الرزاق - عن ابن جريج. قال: سمعت عبد الله بن عبيد ابن عمير والوليد بن عطاء يحدثان، فذكراه.\n* وأخرجه أحمد (٦/٢٥٣) قال: حدثنا عبد الله بن بكر السهمي. وفي (٦/٢٦٢) قال: حدثنا محمد بن عبد الله الأنصاري. ومسلم (٤/١٠٠) قال: حدثني محمد بن حاتم. قال: حدثنا عبد الله بن بكر السهمي.\nكلاهما - عبد الله بن بكر، ومحمد بن عبد الله- عن حاتم بن أبي صغيرة أبي يونس القشيري، عن أبي قزعة، أن عبد الملك بن مروان بينما هو يطوف بالبيت إذ قال: قاتل الله ابن الزبير حيث يكذب على أم المؤمنين يقول سمعتها تقول: قال رسول الله -ﷺ-: «يا عائشة لولا حدثان قومك بالكفر لنقضت البيت حتى أزيد فيه من الحجر، فإن قومك قصروا في البناء.» .\nفقال الحارث بن عبد الله بن أبي ربيعة: لا تقل هذا ياأمير المؤمنين، فأنا سمعت أم المؤمنين تحدث هذا. قال: لو كنت سمعته قبل أن أهدمه لتركته على ما بنى ابن الزبير.\nوبلفظ: «أنها قالت: يا رسول الله كل أهلك قد دخل البيت غيري، فقال: أرسلي إلى شيبة فيفتح لك الباب فأرسلت إليه، فقال شيبة: ما استطعنا فتحه في جاهلية ولا إسلام بليل، فقال النبي -ﷺ-: صلي في الحجر فإن قومك استقصروا عن بناء البيت حين بنوه.» .\nأخرجه أحمد (٦/٦٧) قال: حدثنا حسن. قال: حدثنا حماد بن سلمة، عن عطاء بن السائب، عن سعيد بن جبير، فذكره.\nوبلفظ: «لو كان عندنا سعة لهدمت الكعبة ولبنيناها ولجعلت لها بابين بابا يدخل الناس منه وبابا يخرجون منه، قالت: فلما ولي ابن الزبير هدمها فجعل لها بابين، قالت: فكانت كذلك فلما ظهر الحجاج عليه هدمها وأعاد بناءها الأول» .\nأخرجه أحمد (٦/١٣٦) قال: حدثنا وكيع. قال: حدثنا إسماعيل بن عبد الملك بن أبي الصفيراء، عن ابن أبي مليكة، فذكره.\nهكذا ذكره ابن خزيمة عقب حديث أبي الطفيل. قال: كانت الكعبة في الجاهلية مبنية بالرضم، ليس فيه مدر، وكانت قدر ما يقتحمها العناق، فذكر الحديث بطوله في قصة بناء الكعبة. وقال: فلما كان جيش الحصين بن نمير فذكر حريقها في زمن ابن الزبير. فقال ابن الزبير: إن عائشة أخبرتني أن النبي -ﷺ- قال: لولا حداثة قومك بالكفر لهدمت الكعبة فإنهم تركوا منها سبعة أذرع في الحجر، ضاقت بهم النفقة والخشب.\nأخرجه ابن خزيمة (٣٠٢٢) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق، عن معمر، عن ابن خثيم. قال: وأخبرني ابن أبي مليكة، فذكره.\nوبلفظ: «كنت أحب أن أدخل البيت فأصلي فيه. فأخذ رسول الله -ﷺ- بيدي فأدخلني الحجر. فقال: صلي في الحجر إن أردت دخول البيت، فإنما هو قطعة من البيت، ولكن قومك استقصروه حين بنوا الكعبة فأخرجوه من البيت.» .\nأخرجه أحمد (٦/٩٢) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز بن محمد. وأبو داود (٢٠٢٨) قال: حدثنا القعنبي. قال: حدثنا عبد العزيز. والترمذي (٨٧٦) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي (٥/٢١٩) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبد العزيز ابن محمد. وابن خزيمة (٣٠١٨) قال: حدثنا الربيع بن سليمان وبحر بن نصر. قالا: حدثنا ابن وهب. قال: حدثني ابن أبي الزناد.\nكلاهما - عبد العزيز بن محمد، وابن أبي الزناد - عن علقمة بن أبي علقمة عن أمه، فذكرته.","vol":"9","page":294},{"text":"٦٩٠٨ - (خ م) عمرو بن دينار - ﵀ -: قال: سمعت جابر بن عبد الله يقول: «لما بنيت الكعبةُ ذهب رسولُ الله - ﷺ- والعباسُ ينقلان الحِجارَةَ، فقال العباس للنبي - ﷺ-: اجعل إزَارَك على رقبَتِكَ يَقِيكَ الحِجارةَ، - وفعل ذلك قبل أن يُبْعثَ - فَخَرَّ إلى الأرض، فطمَحَتْ عيناه في السماء، فقال: إزاري، إزاري، فشدَّه عليه» وفي رواية «فسقطَ مغشيًّا عليه، فما رؤي بعدُ عُريانًا» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طمحَتِ) العين إلى الشيء: امتدَّ نظرها إليه.\n_________\n(١) رواه البخاري ٣ / ٣٤٩ و٣٥٠ في الحج، باب فضل مكة وبنيانها، وفي الصلاة في الثياب، باب كراهية التعري في الصلاة وغيرها، وفي فضائل أصحاب النبي ﷺ، باب بنيان الكعبة، ومسلم رقم (٣٤٠) في الحيض، باب الاعتناء بحفظ العورة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٩٥) قال: حدثنا عبد الرزاق. وفي (٣/٣٨٠) قال: حدثنا محمد بن بكر. والبخاري (٢/١٧٩) قال: حدثنا عبد الله بن محمد، قال: حدثنا أبو عاصم. وفي (٥/٥١) قال: حدثني محمود، قال: حدثنا عبد الرزاق. ومسلم (١/١٨٤) قال: حدثنا إسحاق بن إبراهيم الحنظلي، ومحمد بن حاتم بن ميمون، جميعا عن محمد بن بكر (ح) وحدثني إسحاق بن منصور، ومحمد بن رافع، قال إسحاق: أخبرنا، وقال ابن رافع: حدثنا عبد الرزاق.\nثلاثتهم - عبد الرزاق، وابن بكر، وأبو عاصم - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٣١٠، ٣٣٣) والبخاري (١/١٠٢) قال: حدثنا مطر بن الفضل. ومسلم (١/١٨٤) قال: حدثنا زهير بن حرب.\nثلاثتهم - أحمد، ومطر بن الفضل، وزهير - قالوا: حدثنا روح، قال: حدثنا زكريا بن إسحاق.\nكلاهما - ابن جريج، وزكريا بن إسحاق - عن عمرو بن دينار، فذكره.","vol":"9","page":301},{"text":"٦٩٠٩ - (خ) عمرو بن دينار وعبيد الله بن أبي يزيد - رحمهما الله - قالا: «لم يكن على عهد رسول الله - ﷺ- للمسجد حَائِط، كانوا يصلُّون حولَ البيتِ، حتى كان عُمَرُ، فبنى حولَهُ حائِطًا، [قال عبيد الله]: جَدْرُه قصير، ⦗٣٠٢⦘ فعلاَّه ابن الزبير» أخرجه البخاري (١) .\n_________\n(١) في الأصل بياض في آخره، ولم يرمز له في أوله بشيء، وهو عند البخاري ٧ / ١١٠ و١١١ في فضائل أصحاب النبي ﷺ، باب بنيان الكعبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٢/١٧٩) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد، عن عمرو بن دينار وعبيد الله بن أبي يزيد، فذكراه.\nوقال الحافظ في الفتح (٧/١٨١): هذا مرسل، وقيل منقطع، لأن عمرو بن دينار، وعبيد الله بن أبي يزيد من أصاغر التابعين، وأما قوله حتى كان عمر، فمنقطع فإنهما لم يدركا عمر أيضا، وقوله: «فبناه ابن الزبير» هذا القدر هو الموصول من هذا الحديث، وقد أخرجه الإسماعيلي من طريق حماد بن زيد، عن عبيد الله بن أبي يزيد بتمامه.","vol":"9","page":301},{"text":"٦٩١٠ - (خ م س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «يُخَرِّبُ الكعبةَ ذو السُّوَيْقَتَيْنِ من الحبشة» وفي رواية قال: «ذو السُّوَيْقَتين من الحبشة، يُخَرِّبُ بيتَ الله» .\nأخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذو السويقتين) الساق: ساق الإنسان، وهي مؤنثة، وتصغيرها: سُوَيقة بالتاء، على قياس تصغير أمثالها، وتثنيتها: سُوَيقتان، بإثبات التاء في التثنية، لأن تثنيتها مصغرة، وإنما صَغَّرها لأنه أراد ضعفها ودقتها، لأن عامة الحبشة في أسوقتهم دِقَّة وحموشة.\n_________\n(١) رواه البخاري ٣ / ٣٦٨ في الحج، باب هدم الكعبة، وباب قول الله تعالى: ﴿جعل الله الكعبة البيت الحرام قيامًا للناس﴾، ومسلم رقم (٢٩٠٩) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء، والنسائي ٥ / ٢١٦ في الحج، باب بناء الكعبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٤٦) قال: حدثنا سفيان. قال: حدثنا زياد بن سعد أبو عبد الرحمن الخراساني. وأحمد (٢/٣١٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٢/١٨٢) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. قال: حدثنا زياد بن سعد. وفي (٢/١٨٣) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن يونس. ومسلم (٨/١٨٣) قال: حدثنا أبو بكر بن أبي شيبة وابن أبي عمر. قالا: حدثنا سفيان بن عيينة، عن زياد بن سعد. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. والنسائي (٥/٢١٦) قال: أخبرنا قتيبة. قال: حدثنا سفيان، عن زياد بن سعد.\nثلاثتهم - زياد بن سعد، ومعمر بن راشد، ويونس بن يزيد - عن ابن شهاب الزهري، عن سعيد بن المسيب، فذكره.\n* لفظ رواية معمر: «في آخر الزمان يظهر ذو السويقتين على الكعبة. قال: حسبت أنه قال: فيهدمها.» . وبلفظ: «ذو الوسيقتين من الحبشة يخرب بيت الله ﷿.» .\nأخرجه أحمد (٢/٤١٧) ومسلم (٨/١٨٣) قالا: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز، يعني، الدراوردي، عن ثور بن زيد، عن أبي الغيث، فذكره.","vol":"9","page":302},{"text":"٦٩١١ - (خ) عبد الله بن عباس - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «كأني به أسوَدُ أفْحَجُ، يقلعها حَجَرًا حَجَرًا - يعني الكعبةَ» أخرجه البخاري (١) . ⦗٣٠٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفحج) الفَحَج: بعيد ما بين الساقين.\n_________\n(١) ٣ / ٣٦٨ في الحج، باب هدم الكعبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٨) (٢٠١٠) قال: حدثنا يحيى وعبد بن حميد (٧١٣) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا الحارث بن عبيد. والبخاري (٢/١٨٣) قال: حدثنا عمرو بن علي، قال: حدثنا يحيى بن سعيد.\nكلاهما - يحيى بن سعيد، والحارث بن عبيد - قالا: حدثنا عبيد الله بن الأخنس، قال: حدثني ابن أبي مليكة، فذكره.","vol":"9","page":302},{"text":"٦٩١٢ - (د) عبد الله بن عمرو بن العاص - ﵄ - أن رسولَ الله - ﷺ- قال: «اتْرُكُوا الحبشةَ ما تَركوكم، فإنَّه لا يَستَخْرِجُ كَنْزَ الكَعْبة إلا ذُو السُّوَيْقَتَيْنِ من الحَبَشَةِ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كنز) المال: المخبأ، وأراد به: مال الكعبة الذي كان مُعَدًّا فيها من النذور التي كانت تُحْمَلُ إليها قديمًا وغيرها.\n_________\n(١) رقم (٤٣٠٩) في الملاحم، باب النهي عن تهييج الحبشة، ورواه أيضًا أحمد في \" المسند \" ٥ / ٣٧١، وإسناده ضعيف، والفقرة الأولى منه \" اتركوا الحبشة ما تركوكم \" رواها أبو داود أيضًا رقم (٤٣٠٢) بلفظ: \" دعوا الحبشة ما ودعوكم \" وقد تقدم الكلام عليه رقم (٦٨١١)، والفقرة الثانية \" فإنه لا يستخرج كنز الكعبة إلا ذو السويقتين من الحبشة \" لها شواهد بمعناها في \" الصحيحين \" و\" مسند أحمد \" وأبي قرة في \" السنن \"، تقوى بها، وانظر \" الفتح \" ٣ / ٣٦٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٠٩) قال:حدثنا القاسم بن أحمد البغدادي،قال:حدثنا أبو عمار،عن زهير ابن محمد، عن موسى بن جبير، عن أبي أمامة بن سهل بن حنيف، فذكره.","vol":"9","page":303},{"text":"<span data-type=\"title\" id=toc-1523>الفصل الثاني: في فضل مدينة الرسول - ﷺ </span>-\n<span data-type=\"title\" id=toc-1524>الفرع الأول: في تحريمها</span>\n٦٩١٣ - (خ م) أنس بن مالك - ﵁ - قال عاصم بن سليمان الأحول: قلت لأنس: أحرَّم رسولُ الله - ﷺ- المدينة؟ قال: نعم، ما بين كذا إِلى كذا، فمن أحدَثَ فيها حَدَثًا، قال لي: هذه شديدة، من أحدث فيها حَدَثًا فعليه لعنةُ الله والملائكةِ والنَّاس أجمعين، لا يقبل الله منه يوم القيامة صَرْفًا ولا عَدْلًا» وفي رواية قال: «سألت أنسًا أحرَّم رسولُ الله - ﷺ- المدينة؟ قال: نعم، هي حرام، لا يُخْتلى خَلاَها، فمن فعل ذلك: فعليه لعنةُ الله والملائكة والناس أجمعين» وفي رواية عن أنس - يتضَّمن ذِكرَ زواجه بصفية بنت حُيَي - وسيجيءُ في «كتاب النكاح» من حرف النون، وقال في آخره: «ثم أقبل حتى إذا بدا له أُحُد، قال: هذا جبل يحبُّنا ونُحبُّه، فلما أشرف على المدينة قال: «اللهم إني أُحَرِّمُ ما بين ⦗٣٠٥⦘ جَبَلَيْها مِثل ما حرَّم إبراهيم مكة، اللهم بارِكْ لهم في مُدِّهم وصَاعِهم» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَدَث): الأمر الحادث المنكر الذي ليس بمعتاد ولا معروف في السُّنَّة، وأما المحدِث، فيروى بكسر الدال وهو فاعل الحدث وبفتحها وهو الأمر المبتدَع نفسُه.\n(الصرف): النافلة.\n(العدل): الفريضة.\n_________\n(١) رواه البخاري ٤ / ٦٩ - ٧٢ في فضائل المدينة، باب حرم المدينة، وفي الاعتصام، باب إثم من آوى محدثًا، ومسلم رقم (١٣٦٥) و(١٣٦٦) و(١٣٦٧) في الحج، باب فضل المدينة ودعاء النبي ﷺ فيها بالبركة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٩٩) قال: حدثنا يزيد بن هارون. والبخاري (٣/٢٣٨) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن سلمة. والبخاري (٣/٢٥) قال: حدثنا أبو النعمان، قال: حدثنا ثابت بن يزيد. وفي (٩/١٢٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. ومسلم (٤/١١٤) قال: حدثنا حامد بن عمر، قال: حدثنا عبد الواحد (ح) وحدثني زهير بن حرب، قال: حدثنا يزيد بن هارون.\nأربعتهم - يزيد، وحماد، وثابت، وعبد الواحد - عن عاصم الأحول، فذكره.\nوأخرجه أحمد (٣/٢٤٢) قال: حدثنا مؤمل، قال: حدثنا حماد، عن حميد، وعاصم، فذكراه.","vol":"9","page":304},{"text":"٦٩١٤ - (خ م د ت س) علي بن أبي طالب - ﵁ - قال: ما كتبنا عن رسول الله - ﷺ- إلا القُرآن، وما في هذه الصَّحِيفَةِ، قال: قال رسولُ الله - ﷺ-: «المدينةُ حرام ما بين عَيْر إلى ثَوْر، فمن أحدثَ فيها حَدَثًا، أو آوَى مُحدِثًا، فعليه لعنةُ الله والملائكة والنَّاسِ أجمعين، لا يُقْبلُ منه عَدْل ولا صَرْف، ذِمَّةُ المسلمين واحدة، يسعى بها أدْناهم، فمن أخْفَرَ مُسلِمًا، فعليه لعْنَةُ الله والملائِكَةِ والنَّاسِ أجْمَعِين، لا يُقْبَلُ منه عَدْل ولا صَرْف» . ⦗٣٠٦⦘\nأخرجه البخاري ومسلم وأبو داود والترمذي والنسائي.\nولأبي داود - بهذه القصة - وقال: إن رسول الله - ﷺ- قال: «لا يُختلى خَلاها، ولا يُنَفَّرُ صَيْدُها، ولا يَلتَقطُ لُقطَتَها، إلا من أشادَ بها، ولا يصلحُ لرجل أن يحمل فيها السِّلاح لقتال، ولا أن يَقْلَعَ منها شَجرة، إلا أن يَعْلِفَ رجل بعيرَهُ» .\nوفي رواية البخاري قال: «خطبنا عليّ على منبر من آجُرّ وعليه سيف فيه صحيفة مُعلَّقَة، فقال: والله ما عندنا من كتاب يقرأ إلا كتاب الله ﷿، وما في هذه الصحيفة، فَنَشَرَها، فإذا فيها: أسنانُ الإبل، وإذا فيها: المدينةُ حَرم، من عَيرٍ إلى كَدَاءَ، فمن أحدث فيها حَدَثًا، فعليه لعنةُ الله والملائكةِ والناس أجمعين، لا يقبلُ الله منه صَرْفًا ولا عَدْلًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَير، وثور) جبلان، فأما عَير: فبالمدينة، وأما ثور: فالمعروف ⦗٣٠٧⦘ بمكة، والحديث يُعْطِي أنه بالمدينة، وليس بالمدينة جبل يسمى ثورًا، ولعل الحديث «ما بين عَير إلى أُحُدٍ» والله أعلم (٢) .\n(خَفَرْت الرجُل): إذا أمَّنته، وأخفرتُه: إذا نَقَضْتَ عهده.\n(الإشادة): رفعُ الصوت بالشيء، والمراد به: تعريف اللقطة وإنشادها.\n_________\n(١) رواه البخاري ٤ / ٧٣ في فضائل المدينة، باب حرم المدينة، وفي الجهاد، باب ذمة المسلمين وجوارهم واحدة، وباب إثم من عاهد ثم غدر، وفي الفرائض، باب إثم من تبرأ من مواليه، وفي الاعتصام، باب ما يكره من التعمق والتنازع في العلم والغلو في الدين والبدع، ومسلم رقم (١٣٧٠) في الحج، باب فضل المدينة، وأبو داود رقم (٢٠٣٤) و(٢٠٣٥) في المناسك، باب في تحريم المدينة، والترمذي رقم (٢١٢٨) في الولاء والهبة، باب ما جاء فيمن تولى غير مواليه أو ادعى إلى غير أبيه، والنسائي ... .\n(٢) الصواب ما قاله غير واحد من العلماء المحققين، منهم السمهودي في \" خلافة الوفا في أخبار دار المصطفى ﷺ \": إن بالمدينة جبلًا صغيرًا خلف أحد يقال له: ثور، وهو معروف عند أهل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٨١) (٦١٥) قال: حدثنا أبو معاوية. وفي (١/١٢٦) (١٠٣٧) قال: حدثنا عبد الرحمن، عن سفيان. والبخاري (٣/٢٦) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفي (٤/١٢٢) قال: حدثني محمد، قال: أخبرنا وكيع. وفي (٤/١٢٤) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وفي (٨/١٩٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. وفي (٩/١١٩) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. ومسلم (٤/١١٥) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب وأبو كريب. جميعا عن أبي معاوية. (ح) وحدثني علي بن حجر السعدي، قال: أخبرنا علي بن مسهر. (ح) وحدثني أبو سعيد الأشج، قال: حدثنا وكيع. (ح) وحدثني عبيد الله بن عمر القواريري ومحمد بن أبي بكر المقدمي، قالا: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. وفي (٤/٢١٧) قال: حدثنا أبو كريب، قال: حدثنا أبو معاوية. وأبو داود (٢٠٣٤) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. والترمذي (٢١٢٧) قال: حدثنا هناد، قال: حدثنا أبو معاوية. والنسائي في الكبرى الورقة (٥٦ أ) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا عبد الرحمن، عن سفيان.\nستتهم - أبو معاوية، وسفيان، ووكيع، وجرير، وحفص، وعلي بن مسهر - عن الأعمش، عن إبراهيم التيمي، عن أبيه، فذكره.\nوبنحوه: أخرجه أحمد (١/١٥١) (١٢٩٧) . والنسائي في الكبرى الورقة (٥٦/٢) قال: أخبرنا بشر بن خالد.\nكلاهما - أحمد بن حنبل، وبشر - عن محمد بن جعفر غندر، قال: حدثنا شعبة، عن سليمان الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد، فذكره.","vol":"9","page":305},{"text":"٦٩١٥ - (م) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «المدينةُ حَرَم، فمن أحدثَ فيها حَدَثًا، أو آوى مُحْدِثًا فعليهِ لعنة الله والملائكةِ والنَّاسِ أجمعين، لا يُقبَلُ منه يومَ القيامة عَدْل ولا صَرْف» زاد في رواية: «وذِمَّةُ المسلمينَ واحِدَة، يسعى بها أدناهُم، فمن أخْفَرَ مُسلمًا: فعليه لعنةُ الله والملائكة والنَّاس أجْمَعِين، لا يُقْبلُ منه يومَ القيامة عَدْل ولا صَرف» وزاد في أخرى: «ومن تَوَلَّى قومًا بغير إذْنِ مَواليه، فعليه لعنة الله والملائكة والنَّاس أجمعين، ولا يقبلُ منه يومَ القيامة عَدل ولا صَرف» وفي رواية: «ومَن وَالى غير مَواليه بغير إذْنِهم» .\nأخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَالَى قومًا بغير إذن مواليه) ظاهر هذا اللفظ: أنهم إذا أذِنوا له أن ⦗٣٠٨⦘ يواليَ غيرهم جاز له، وليس الأمر على هذا، فإنهم لو أذنوا له لم يجز له، وإنما ذلك على معنى التوكيد لتحريمه، والتنبيه على بطلانه، وذلك: أنه إذا استأذن أولياءه في موالاة غيرهم، منعوه من ذلك، وإذا استبدّ دونهم: خفي أمره عليهم، فربما ساغَ له ذلك، فإذا تطاول عليه الوقت وامتد الزمان، عُرف بولاء من انتقل إليهم، فيكون ذلك سببًا لبطلان حق مواليه، فهذا وجه ما ذكر من إذنهم.\n_________\n(١) رقم (١٣٧١) في الحج، باب فضل المدينة، ورقم (١٥٠٨) في العتق، باب تحريم تولي العتيق غير مواليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٥٢٦) قال: حدثنا يحيى بن آدم. قال: حدثنا قطبة. ومسلم (٤/١١٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حسين بن علي الجعفي، عن زائدة. (ح) وحدثنا أبو بكر بن النضر بن أبي النضر. قال: حدثني أبو النضر. قال: حدثني عبيد الله الأشجعي، عن سفيان.\nثلاثتهم - قطبة، وزائدة، وسفيان - عن سليمان الأعمش، عن أبي صالح، فذكره.\nوبنحوه: أخرجه أحمد (٢/٤٥٠) قال: حدثنا يزيد، قال: أخبرنا محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"9","page":307},{"text":"٦٩١٦ - (خ م) عبد الله بن زيد المازني - ﵁ - أنه سمع رسولَ الله - ﷺ- يقول: «إنَّ إبراهيم حَرَّمَ مَكَّةَ، ودعا لها - وفي رواية: ودعا لأهلها - وإني حرَّمْتُ المدينةَ، كما حرَّمَ إبراهيمُ مكَّةَ، وإني دعوتُ في صَاعِها ومُدِّها بمثلي ما دعا به إبراهيم لأهلِ مكة» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٤ / ٢٩٠ في البيوع، باب بركة صاع النبي ﷺ ومده، ومسلم رقم (١٣٦٠) في الحج، باب فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٠) وعبد بن حميد (٥١٨) كلاهما عن عفان بن مسلم، قال: حدثنا وهيب بن خالد. والبخاري (٣/٨٨) قال: حدثنا موسى، قال: حدثنا وهيب. ومسلم (٤/١١٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز -يعني الدراوردي (ح) وحدثنيه أبو كامل الجحدري، قال: حدثنا عبد العزيز -يعني ابن المختار- (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مخلد، قال: حدثني سليمان بن بلال. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا المخزومي، قال: حدثنا وهيب.\nأربعتهم - وهيب، وعبد العزيز الدراوردي، وعبد العزيز بن المختار، وسليمان - عن عمرو بن يحيى، عن عباد بن تميم، فذكره.","vol":"9","page":308},{"text":"٦٩١٧ - (م) عتبة بن مسلم - ﵀ - قال: قال نافع بن جبير: إنَّ مَرْوانَ ابن الحكم خطبَ النَّاسَ، فذكر مكة وأهلَها وحُرمَتَها، فناداه رافعُ بن خَديج، فقال: «ما لي أسمعك ذكرتَ مكةَ وأهلَها وحُرْمَتها، ولم تذكر المدينة، وأهلَها وحُرمَتها، وقد حرَّمَ رسولُ الله - ﷺ- ما بين لابَتَيْها وذلك عندنا في أديمٍ خَوْلانيّ، إن شئت أقرأتُكه؟ فسكتَ مَرْوان، ثم ⦗٣٠٩⦘ قال: قد سَمِعْتُ بعض ذلك» وفي رواية عن رافع [بن خديج] قال: قال رسولُ الله - ﷺ-: «إنَّ إبراهيمَ حَرَّمَ مكة، وإني أحرِّم ما بينَ لابَتَيها» . يريد المدينة، أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللابة): الحَرَّة، وهي الأرض ذات الحجارة السود، والمدينة بين حَرَّتين.\n_________\n(١) رقم (١٣٦١) في الحج، باب فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٤١) قال: حدثنا سريج، قال: حدثنا فليح. ومسلم (٤/١١٢) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان بن بلال.\nكلاهما - فليح، وسليمان - عن عتبة بن مسلم، عن نافع بن جبير، فذكره.\nوالرواية الثانية: أخرجها أحمد (٤/١٤١) قال: حدثنا يحيى بن غيلان، قال: حدثنا رشدين. وفي (٤/١٤١) ومسلم (٤/١١٢) قالا أحمد، ومسلم: حدثنا قتيبة بن سعيد، قال: حدثنا بكر بن مضر.\nكلاهما - رشدين، وبكر - عن يزيد بن عبد الله بن الهاد، عن أبي بكر بن محمد بن عمرو بن حزم، عن عبد الله بن عمرو، فذكره.","vol":"9","page":308},{"text":"٦٩١٨ - (م) أبو سعيد الخدري - ﵁ - أنه سمع رسولَ الله - ﷺ- يقول: «إنِّي حرَّمْتُ ما بين لابَتَي المدينة، كما حرَّم إبراهيمُ مكة» ثم قال الراوي: كان أبو سعيد يأخذ - أو قال: يجد - أحدَنا في يده الطيرُ، فَيَفُكُّه من يده، ثم يُرْسِلُهُ. أخرجه مسلم (١) .\n_________\n(١) رقم (١٣٧٤) في الحج، باب فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/١١٨) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وأبو كريب، جميعا عن أبي أسامة، عن الوليد بن كثير، قال: حدثني سعيد بن عبد الرحمن بن أبي سعيد الخدري، أن عبد الرحمن أحدثه، فذكره.\nوبنحوه: أخرجه أحمد (٣/٢٣) والنسائي في الكبرى تحفة الأشراف (٤٤٤٧) عن يعقوب بن إبراهيم.\nكلاهما - أحمد، ويعقوب - عن يحيى بن سعيد، عن سعد بن إسحاق بن كعب بن عجرة، عن عمته زينب، فذكرته.","vol":"9","page":309},{"text":"٦٩١٩ - (م) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «إنَّ إبراهيمَ حرَّمَ مكةَ، وأني حَرَّمْتُ المدينةَ، ما بين لابَتَيْها، لا يُقطَع عِضَاهُها، ولا يُصَادُ صَيْدُها» أخرجه ... (١) .\n_________\n(١) في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه مسلم، وهو عنده رقم (١٣٦٢) في الحج، باب فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٣٦ و٣٩٣) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\n٢- وأخرجه عبد بن حميد (١٠٧٦) قال: حدثني ابن أبي شيبة، قال: حدثنا قبيصة بن عقبة. ومسلم (٤/١١٣) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، عن أبي أحمد، محمد بن عبد الله الأسدي. والنسائي في الكبرى تحفة الأشراف (٢٧٤٨) عن محمد بن بشار، عن عبد الرحمن.\nثلاثتهم - قبيصة، وأبو أحمد، وعبد الرحمن - عن سفيان.\nكلاهما - ابن لهيعة، وسفيان - عن أبي الزبير، فذكره.","vol":"9","page":309},{"text":"٦٩٢٠ - (م د) عامر بن سعد بن أبي وقاص: «أن سعدًا - رضي الله ⦗٣١٠⦘ عنه - ركب إلى قصره بالعقيق، فوجد عبدًا يقطعُ شَجَرًا، أو يَخْبِطُهُ، فسَلَبَه فلما رجعَ سعد جاءه أهْلُ العَبْدِ، فكلَّمُوه أن يَرُدَّ على غلامهم - أو عليهم - ما أخذ من غلامهم، فقال معاذ الله أن أرُدَّ شيئًا نَفَّلَنِيه رسولُ الله - ﷺ- وأبى أن يردَّه عليهم» أخرجه مسلم.\nوفي رواية أبي داود عن سعد [بن أبي وقاص]: «أنه وجد عبيدًا من عبيد المدينة يقطعون من شَجَرِ المدينة، فأخذَ متاعَهُم، وقال لمواليهم: سمعتُ رسولَ الله - ﷺ- ينهى أن يُقطع من شَجَرِ المدينة شيء، وقال: من قَطَعَ منه شيئًا فَلِمَنْ أخَذَهُ سَلَبُهُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خبطتُ) الشجر: إذا ضربتَها لينتثر ورقها.\n(التنفيل): الزيادة في العطاء، وأن يعطيه خاصة دون غيره.\n_________\n(١) رواه مسلم رقم (١٣٦٤) في الحج، باب فضل المدينة، وأبو داود رقم (٢٠٣٨) في المناسك، باب في تحريم المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٦٨) (١٤٤٣) ومسلم (٤/١١٣) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد. ثلاثتهم - أحمد، وإسحاق، وعبد - عن عبد الملك بن عمرو العقدي أبي عامر، قال: حدثنا عبد الله بن جعفر، عن إسماعيل بن محمد بن سعد، عن عامر بن سعد، فذكره.\nورواية أبي داود أخرجها (٢٠٣٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا يزيد بن هارون، قال: أخبرنا ابن أبي ذئب، عن صالح مولى التوأمة، عن مولى لسعد، فذكره.","vol":"9","page":309},{"text":"٦٩٢١ - (د) سليمان بن أبي عبد الله - ﵀ - قال: رأيتُ سعدَ بنَ أبي وقاص أخذَ رجلًا يصيد في حرمِ المدينةِ الذي حرَّم رسولُ الله - ﷺ-، فسَلَبَهُ ثِيابَهُ، فجاء مواليه فكلَّمُوهُ [فيه]، فقال: «إن رسولَ الله - ﷺ- حرَّم هذا الحرَمَ، وقال: من أخذَ أحدًا يصيد فيه فليسْلُبْه، فلا أرُدُّ عليكم ⦗٣١١⦘ طُعْمةً أطعمنيها رسولُ الله - ﷺ-، ولكن إن شئتم دفعتُ إليكم ثَمَنَهُ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٠٣٧) في المناسك، باب في تحريم المدينة، ورواه أيضًا أحمد في \" المسند \" رقم (١٤٦٠)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/١٧٠) (١٤٦٠) قال: حدثنا عفان. وأبو داود (٢٠٣٧) قال: حدثنا أبو سلمة.\nكلاهما - عفان، وأبو سلمة موسى بن إسماعيل - قالا: حدثنا جرير يعني ابن حازم، قال: حدثني يعلى ابن حكيم، عن سليمان بن أبي عبد الله، فذكره.","vol":"9","page":310},{"text":"٦٩٢٢ - (ط) مالك بن أنس - ﵀ -: عن رجل أنه قال: «دخل عليَّ زيدُ بن ثابت بالأسواف (١)، وقد اصطدتُ نُهَسًا، فأخذه من يدي، فأرسله» أخرجه «الموطأ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النُّهَس): طائر يشبه الصُّرَد، إلا أنه غير مُلَمَّعٍ، يُديم تحريكَ ذَنَبِه يَصِيدُ العصافير.\n_________\n(١) في المطبوع: بالأسواق، وهو خطأ.\n(٢) ٢ / ٨٩٠ في كتاب الجامع، باب ما جاء في تحريم المدينة، وفيه جهالة الرجل الذي دخل على زيد بن ثابت، وقد روى الحديث أحمد والطبراني وسميا الرجل بـ \" شرحبيل بن سعد \" وهو ضعيف، وقال الحافظ في \" التقريب \": هو صدوق اختلط بأخرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٧١٣) عن رجل، فذكره.\nوقال الزرقاني في شرح الموطأ (٤/٢٨٤) عن رجل: قال أبو عمر: يقال إنه شرحبيل بن سعد، وهو في مسند أحمد، ومعجم الطبراني عن شرحبيل بن سعد، وهو من موالى الأنصار.","vol":"9","page":311},{"text":"٦٩٢٣ - (ط) أبو أيوب الأنصاري - ﵁ -: [أنه] «وجد غِلْمانًا قد ألجؤوا ثعلبًا إلى زاوية، فطردَهُم عنه، قال مالك: لا أعلم إلا أنه قال: أفي حَرَمِ رسولِ الله - ﷺ- يُصْنَعُ هذا؟» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٨٩٠ في كتاب الجامع، باب ما جاء في تحريم المدينة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٧١٢) عن يونس بن يوسف، عن عطاء بن يسار، فذكره.","vol":"9","page":311},{"text":"٦٩٢٤ - (خ م ط ت) أبو هريرة - ﵁ - قال: لو رأيتُ ⦗٣١٢⦘ الظِّباء ترتَعُ بالمدينة ما ذَعَرْتُها، قال رسولُ الله - ﷺ-: «ما بين لابَتَيْها حَرام» .\nوفي رواية: قال: «حَرَّمَ رسولُ الله - ﷺ- ما بين لابَتَيْ المدينة» قال أبوهريرة: «فلو وجدتُ الظِّباءَ ما بين لابَتَيْها ما ذَعَرتُها، قال: وجعل اثني عشرَ ميلًا حول المدينة حِمى» أخرجه البخاري ومسلم، وأخرج «الموطأ» والترمذي إلى قوله: «حَرام» (١) .\n_________\n(١) رواه البخاري ٤ / ٧٧ في الحج، باب بين لابتي المدينة، ومسلم رقم (١٣٧٢) في الحج، باب فضل المدينة، والموطأ ٢ / ٨٨٩ في كتاب الجامع، باب ما جاء في تحريم المدينة، والترمذي رقم (٣٩١٧) في المناقب، باب ما جاء في فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٥٥٥) وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن، عن مالك. وفي (٢/٢٧٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. في (٢/٤٨٧) قال: حدثنا إسماعيل. قال: حدثنا عبد الرحمن بن إسحاق. والبخاري (٣/٢٦) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٤/١١٦) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثنا إسحاق بن إبراهيم ومحمد بن رافع وعبد بن حميد. قال إسحاق: أخبرنا عبد الرزاق. قال: حدثنا معمر. والترمذي (٣٩٢١) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. (ح) وحدثنا قتيبة، عن مالك. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٢٣٥) عن قتيبة، عن مالك.\nثلاثتهم - مالك، ومعمر، وعبد الرحمن بن إسحاق - عن ابن شهاب الزهري، عن سعيد بن المسيب، فذكره. زاد في رواية معمر: «وجعل اثني عشر ميلا حول المدينة حمى.» ..","vol":"9","page":311},{"text":"٦٩٢٥ - (د) جابر بن عبد الله﵄ - أن رسولَ الله - ﷺ- قال: «لا يُخْبَط ولا يُعضد حِمَى رسول الله - ﷺ- ولكن يُهَشُّ هَشًّا رفيقًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٠٣٩) في المناسك، باب تحريم المدينة، وإسناده ضعيف، ولكن له شواهد بمعناه منها حديث عدي بن زيد الذي سيأتي برقم (٦٩٢٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٠٣٩) قال: حدثنا محمد بن حفص أبو عبد الرحمن القطان، قال: حدثنا محمد بن خالد، قال: أخبرني خارجة بن الحارث الجهني، قال: أخبرني أبي، فذكره.","vol":"9","page":312},{"text":"٦٩٢٦ - (م) سهل بن حنيف - ﵁ - قال: «أهوى النبيُّ - ﷺ- بيده إلى المدينة، وقال: إنها حَرَم آمِن» أخرجه مسلم (١) .\n_________\n(١) رقم (١٣٧٥) في الحج، باب الترغيب في سكنى المدينة والصبر على لأوائها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٨٦) قال: حدثنا يزيد بن هارون، قال: أنبأنا العوام. ومسلم (٤/١١٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر.\nكلاهما - العوام، وعلي - عن أبي إسحاق الشيباني، عن يسير بن عمرو، فذكره.","vol":"9","page":312},{"text":"٦٩٢٧ - (د) عدي بن زيد - ﵁ - «أن رسولَ الله - ﷺ- حمى كلَّ ناحية من المدينة بَريدًا بريدًا، لا يُخبَط شجره، ولا يُعضَد، ⦗٣١٣⦘ ولا يُقطع منها إلا ما يسوق به إنسان بعيره» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البريد): المسافة التي كان يسكنها خيل البريد، وهي فرسخان، وقيل أربعة (٢)، والأصل فيه: أن البريد هو البغْلُ، وهي كلمة فارسية، أصلها: بُريده دَمْ: أي محذوف الذنب، لأن بغال البريد كانت محذوفات الأذناب، فعربت الكلمة وخفِّفَت، ثم سمّى الرسول الذي يركَبُهُ بريدًا، والمسافة التي تكون بين السكّتين بريدًا.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه أبو داود، وهو عنده رقم (٢٠٣٦) في المناسك، باب في تحريم المدينة، وإسناده ضعيف، ولكن له شواهد بمعناه يقوى بها منها الذي بعده.\n(٢) وهو الأشهر، وقال الشاعر في تحديد المسافاة القديمة:\nإن البريد من الفراسخ أربع ... ولفرسخ فثلاث أميال ضعوا\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٠٣٦) قال: حدثنا محمد بن العلاء، أن زيد بن الحباب حدثهم، قال: حدثنا سليمان بن كنانة مولى عثمان بن عفان، قال: أخبرنا عبد الله بن أبي سفيان، فذكره.","vol":"9","page":312},{"text":"<span data-type=\"title\" id=toc-1525>الفرع الثاني: في المقام بها، والخروج منها</span>\n٦٩٢٨ - (م) أبو سعيد مولى المهري: «أنه أصابهم بالمدينة جَهْد وشِدة، وأنه أتى أبا سعيد [الخُدَري - ﵁ -] فقال له: إني كثير العيال، وقد أصابتنا شِدَّة، فأردتُ أن أنقلَ عيالي إلى بعض الرِّيف، فقال أبو سعيد: لا تَفْعَلْ، الزم المدينةَ، فإنا خرجنا مع رسول الله - ﷺ- أظن أنه قال: حتى قَدِمْنا عُسْفانَ - فأقمنا بها لياليَ، فقال الناس: والله ما نحن هاهنا ⦗٣١٤⦘ في شيء، وإن عيالنا لخُلُوف، ما نأمَنُ عليهم، فبلغ ذلك النبيَّ - ﷺ-، فقال: ما هذا الذي بلغني من حَدِيثكم؟ [ما أدري كيف؟ قال: والذي أحلف به - أو والذي نفسي بيده -] لقد هممتُ - أو إن شئتم - لا أدري أيتَهما قال: لآمُرَنَّ بناقتي فَتُرْحَل، ثم لا أحُلُّ لها عقدة حتى أقدم المدينة، وقال: اللهم إن إبراهيم حرَّم مكة، فجعلها حَرامًا، وإني حَرَّمت المدينة حرامًا ما بين مأزِميْها: أن لا يُهْرَاق فيها دَم، ولا يُحْمَل فيها سلاح لقتال، ولا تُخبَط فيها شجرة إلا لعلف، اللهم بارك لنا في مدينتنا، اللهم بارك لنا في صاعنا، اللهم بارك لنا في مُدِّنا، اللهم بارك لنا في صاعنا، [اللهم باركْ لنا في مُدِّنا]، اللهم بارك لنا في مدينتنا، اللهم اجعل مع البركة بركتين، والذي نفسي بيده، ما من المدينة شِعْب ولا نَقْب إلا عليه مَلَكان يحرسانها، حتى تَقْدَموا إليها، ثم قال للناس: ارتَحِلوا، فارْتَحَلْنا، فأقْبَلْنا إلى المدينة، فوالذي نَحْلِفُ به - أو يُحْلَفُ به - ما وضعنا رحالنا حين دخلنا المدينة، حتى أغارَ علينا بنوعبد الله بن غطَفان، وما يَهِيجُهم قبل ذلك شيء» .\nوفي رواية أنه جاء إلى أبي سعيد لياليَ الحَرَّة، فاستشاره في الجلاء من المدينة، وشكا إليه أسعارها، وكثرة عياله، وأخبره أنْ لا صبر له على جَهْد المدينة ولأوَائِها، فقال له: ويحك، لا آمرك، بذلك، إني سمعتُ رسولَ الله - ﷺ- يقول: «لا يصبر أحد على لأوائها فيموت إلا كنت له شفيعًا - أو شهيدًا ⦗٣١٥⦘ يوم القيامة، إذا كان مسلمًا» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرِّيف): الخصب وكثرة النبات في الأرض.\n(حَيٌّ خُلوف): قد غاب رجاله عنه، وأقام النساء والأطفال.\n(مأَزِميها): كل طريق بين جبلين: مأزِم، ومنه سمّي الموضع الذي بين المشعر الحرام وبين عرفة: مأزمين.\n(النَّقب): المضيق بين الجبلين، والجمع: النقوب، والأنقاب، والنقاب.\n(الَّلأواء): الشدة والأمر العظيم الذي يشق على الإنسان، من عيش أو قحطٍ، أو خوفٍ ونحو ذلك.\n(هاجَهُمُ) العدوُّ يَهيجُهُمْ: أي حرَّكهم وأخافهم وأزعجهم.\n_________\n(١) رقم (١٣٧٤) في الحج، باب الترغيب في سكنى المدينة والصبر على لأوائها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٤) قال: حدثنا أبو عامر، قال: حدثنا علي- يعني ابن المبارك-. وفي (٣/٤٧) قال: حدثنا عبد الصمد، قال: حدثنا حرب. وفي (٣/٩١) قال: حدثنا إسماعيل، قال: حدثني علي ابن المبارك. (ح) وروح قال: حدثنا حسين المعلم. ومسلم (٤/١١٨) قال: حدثنا زهير بن حرب، قال: حدثنا إسماعيل بن علية، عن علي بن المبارك (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا عبيد الله بن موسى، قال: أخبرنا شيبان (ح) وحدثني إسحاق بن منصور، قال: أخبرنا عبد الصمد، قال: حدثنا حرب يعني ابن شداد.\nأربعتهم - علي بن المبارك، وحرب، وحسين المعلم، وشيبان - عن يحيى بن أبي كثير.\n٢- وأخرجه مسلم (٤/١١٧) والنسائي في الكبرى تحفة الأشراف (٤٤١٦) .\nكلاهما - مسلم، والنسائي- عن حماد بن إسماعيل بن علية، قال: حدثنا أبي، عن وهيب، عن يحيى ابن أبي إسحاق.\nكلاهما - ابن أبي كثير، وابن أبي إسحاق - عن أبي سعيد مولى المهري، فذكره.\n* رواية يحيى بن أبي كثير مختصرة على «اللهم بارك لنا في صاعنا ومدنا، واجعل مع البركة بركتين» .\n* وزاد في رواية أحمد (٣/٣٤، ٩١) «أن النبي -ﷺ- بعث بعثا إلى لحيان بن هذيل، قال: لينبعث من كل رجلين أحدهما، والآخر بينهما» .\nوالرواية الثانية:\nأخرجها أحمد (٣/٢٩) قال: حدثنا أبو أحمد الزبيري، قال: حدثنا أبو النعمان عبد الرحمن بن النعمان الأنصاري. وفي (٣/٥٨) قال: حدثنا حجاج، قال: حدثنا ليث (ح) وحدثنا الخزاعي، قال: أخبرنا ليث، قال: حدثني سعيد بن أبي سعيد. وفي (٣/٦٩) قال: حدثنا إسحاق بن إبراهيم الرازي، قال: حدثنا سلمة بن الفضل، قال: حدثنا محمد بن إسحاق، عن محمد بن ثابت بن شرحبيل. وعبد بن حميد (٩٨٢) قال: حدثنا أبو نعيم، قال: حدثنا عبد الرحمن بن النعمان. ومسلم (٤/١١٨) والنسائي في الكبرى تحفة الأشراف (٤٤١٥) .\nكلاهما - مسلم، والنسائي - عن قتيبة بن سعيد، قال: حدثنا ليث، عن سعيد بن أبي سعيد المقبري.\nثلاثتهم - عبد الرحمن بن النعمان، وسعيد، ومحمد بن ثابت - عن أبي سعيد المهري، فذكره.","vol":"9","page":313},{"text":"٦٩٢٩ - (م ط ت) عبد الله بن عمر - ﵄ - قال: يُحَنِّسُ مولى مصعب بن الزبير: إنه كان جالسًا عند عبد الله بن عمر في الفتنة، فأتته مولاة له تُسَلِّم عليه، فقالت: إني أردتُ الخروج يا أبا عبد الرحمن، اشتدَّ علينا الزمان، فقال لها عبد الله: اقعدي لَكاعِ، فإني سمعتُ رسولَ الله - ﷺ- يقول: «لا يصبر على لأوائها وشِدتها أحد إلا كنت له شهيدًا وشفيعًا يوم القيامة» يعني المدينة. ⦗٣١٦⦘\nوفي رواية عن نافع عن ابن عمر: أن رسولَ الله - ﷺ- قال: «مَنْ صَبَرَ على لأوائِها [وشِدَّتها]- يعني المدينة - كنتُ له شفيعًا، أو شهيدًا يوم القيامة» أخرجه مسلم.\nوأخرج «الموطأ» الثانية، وأخرج الترمذي نحو الأولى، وفيه: قالت: «إني أُريدُ [أن] أخرجَ إلى العراق، قال: فهلاَّ إلى الشام أرضِ المَنْشَرِ؟ واصبري لَكاع» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَكاع): رجل لكع وامرأة لكاع: إذا كانا لئيمين، وقيل: هو وصف بالحمق، وقيل: العبد عند العرب: لكع، والأمة: لكاع.\n(أرض المنشر): الموضع الذي ينشر الله الموتى فيه يوم القيامة، أي: يحييهم ويُخرجهم من القبور للعرض والحساب، وذلك الموضع هو بالأرض المقدسة، وهي من الشام.\n_________\n(١) رواه مسلم رقم (١٣٧٧) في الحج، باب الترغيب في سكنى المدينة والصبر على لأوائها، والموطأ ٢ / ٨٨٥ و٨٨٦ في الجامع، باب ما جاء في سكنى المدينة والخروج منها، والترمذي رقم (٣٩١٤) في المناقب، باب في فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٥٥٢) . وأحمد (٢/١١٣) (٥٩٣٥) قال: حدثنا إسحاق، قال: حدثني مالك. وفي (٢/١١٩) (٦٠٠١) قال: حدثنا عثمان بن عمر، قال: أخبرني مالك. وفي (٢/١٣٣) (٦١٧٤) قال: حدثنا إسماعيل بن عمر، قال: حدثنا مالك، يعني ابن أنس. ومسلم (٤/١١٩) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا ابن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك، والنسائي في الكبرى تحفة الأشراف (٨٥٦١) عن قتيبة، عن مالك.\nكلاهما - مالك، والضحاك بن عثمان - عن قطن بن وهب بن عويمر بن الأجدع، عن يحنس مولى الزبير، فذكره.\n* في رواية إسحاق عن مالك: عن قطن بن وهب، أو وهب بن قطن، شك إسحاق.\n* وفي رواية الضحاك: عن قطن الخزاعي، عن يحنس مولى مصعب. لم يذكر القصة التي في أول الحديث.\nورواية «من صبر على لأوائها، كنت له شفيعا أو شهيدا يوم القيامة.» .\nأخرجها أحمد (٢/١٥٥) (٦٤٤٠) قال: حدثنا عثمان بن عمر، قال: حدثنا عيسى بن حفص بن عاصم ابن عمر. ومسلم (٤/١١٩) قال: حدثني زهير بن حرب، قال: حدثنا عثمان بن عمر، قال: أخبرنا عيسى بن حفص بن عاصم.\nوالترمذي (٣٩١٨) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا المعتمر بن سليمان، قال: سمعت عبيد الله بن عمر.\nكلاهما - عيسى، وعبيد الله - عن نافع، فذكره.","vol":"9","page":315},{"text":"٦٩٣٠ - (م ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا يصبرُ على لأواءِ المدينة، وشِدَّتها أحد من أمتي إلا كنتُ له ⦗٣١٧⦘ شفيعًا يوم القيامة، أو شهيدًا» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (١٣٧٨) في الحج، باب الترغيب في سكنى المدينة والصبر على لأوائها، والترمذي رقم (٣٩٢٠) في المناقب، باب ما جاء في فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨٨) و(٣٤٣) قال: حدثنا عفان. قال: حدثنا وهيب. ومسلم (٤/١١٩) قال: حدثنا يوسف بن عيسى. قال: حدثنا الفضل بن موسى. والترمذي (٣٩٢٤) قال: حدثنا محمود بن غيلان. قال: حدثنا الفضل بن موسى.\nكلاهما - وهيب بن خالد، والفضل بن موسى - عن هشام بن عروة، عن صالح بن أبي صالح السمان، عن أبيه، فذكره.\n* أخرجه أحمد (٢/٢٨٧) قال: حدثنا محمد بن بشر. قال: حدثنا هشام بن عروة. قال: حدثنا صالح ابن أبي صالح السمان، عن أبي هريرة، فذكره. ليس فيه: عن أبيه.","vol":"9","page":316},{"text":"٦٩٣١ - (م) سعد - ﵁ - أن رسولَ الله - ﷺ- قال: «إني أُحَرِّمُ ما بين لابَتَي المدينة: أن يُقْطَع عِضاهُها، أو يُقْتَلَ صيدُها، وقال: المدينةُ خير لهم لو كانوا يعلمون، لا يَدَعُها أحد رغبة عنها إلا أبدل الله فيها مَن هو خير منه، ولا يَثْبُتُ أحد على لأوائها وجَهْدها إلا كنتُ له شفيعًا - أو شهيدًا - يوم القيامة، زاد في رواية: ولا يريد أحد أهلَ المدينة بسوء، إلا أذابه الله بالنار ذَوبَ الرصاص، أوذوب الملح في الماء» أخرجه مسلم (١) .\n_________\n(١) رقم (١٣٦٣) في الحج، باب فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٨١) (١٥٧٣) قال: حدثنا ابن نمير. وفي (١/١٨٤) (١٦٠٦) قال: حدثنا عفان، قال: حدثنا عبد الواحد بن زياد. وعبد بن حميد (١٥٣) قال: حدثني ابن أبي شيبة، قال: حدثنا عبد الله بن نمير ومسلم (٤/١١٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثني أبي (ح) وحدثنا ابن أبي عمر، قال: حدثنا مروان بن معاوية. والنسائي في الكبرى تحفة الأشراف (٣٨٨٥) عن أيوب بن محمد الوزان، عن مروان.\nثلاثتهم - عبد الله بن نمير، وعبد الواحد، ومروان- عن عثمان بن حكيم الأنصاري، قال: أخبرني عامر ابن سعد، فذكره.\n* وزاد في رواية عبد الواحد، ومروان: «ولا يريد أحد أهل المدينة بسوء إلا أذابه الله في النار ذوب الرصاص، أو ذوب الملح في الماء» .","vol":"9","page":317},{"text":"٦٩٣٢ - (م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «سيأتي على الناس زمان يدعو الرجل قريبَه وابنَ عمه: هَلُمَّ إلى الرَّخَاءِ، هَلُمَّ إلى الرَّخَاءِ، والمدينةُ خير لهم لو كانوا يعلمون، والذي نفسي بيده، لا يخرجُ منهم أحد رغبة عنها إلا أخلفَ الله فيها خيرًا منه، ألا وإن المدينة كالكِيْرِ يُخْرِجُ الخبثَ، لا تقومُ السَّاعةُ حتى تَنْفي المدينةُ شرارها، كما ينفي الكيرُ خَبَثَ الحديد» أخرجه مسلم (١) .\n_________\n(١) في الحج، باب المدينة تنفي شرارها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/١٢٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز، يعني الدراوردي، عن العلاء، عن أبيه، فذكره.\nوبنحوه أخرجه أحمد (٢/٤٣٩) قال: حدثنا ابن نمير. قال: حدثنا هاشم بن هاشم، قال: حدثني أبو صالح مولى السعديين، فذكره.\nوفي (٢/٢٣٨) قال: حدثنا يونس وسريج، قالا: حدثنا فليح، عن سعيد بن عبيد بن السباق، فذكره.","vol":"9","page":317},{"text":"٦٩٣٣ - (ط) عروة بن الزبير: أن رسولَ الله - ﷺ- قال: ⦗٣١٨⦘ «لا يخرجُ أحد من المدينة رغبة عنها إلا أبدلها الله خيرًا منه» . أخرجه «الموطأ» (١) .\n_________\n(١) مرسلًا ٢ / ٨٨٧ في الجامع، باب ما جاء في سكنى المدينة والخروج منها، وهو حديث صحيح بطرقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٧٠٦) عن هشام بن عروة، عن أبيه، فذكره. وقال الزرقاني في شرح الموطأ (٤/٢٧٧) قال أبو عمر: وصله معن بن عيسى وحده عن مالك، عن هشام، عن أبيه، عن عائشة.","vol":"9","page":317},{"text":"٦٩٣٤ - (خ م ط) سفيان بن أبي زهير - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «تُفْتَحُ اليمن، فيأتي قوم يَبُسُّون، فيتحمَّلون بأهليهم ومن أطاعهم، والمدينةُ خير لهم لو كانوا يعلمون، وتُفتَحُ الشام، فيأتي قوم يَبُسُّون، فيتحمَّلون بأهليهم ومن أطاعهم، والمدينةُ خير لهم لو كانوا يعلمون، وتفتح العِرَاق، فيأتي قوم يَبُسُّون فيتحمَّلون بأهليهم ومن أطاعهم، والمدينة خير لهم لو كانوا يعلمون» .\nأخرجه البخاري ومسلم و«الموطأ» ولمسلم نحوها، وهذه أتم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَبُسُّون) تقول: بسَسْتُ الإبل وأبْسَسْتُها: إذا سُقْتَها وزجرتَها في السير، المعنى: أنهم يسوقون بهائمهم سائرين عن المدينة إلى غيرها، والأصل فيه: أنه بَسْ بَسْ: زجر للإبل.\n_________\n(١) رواه البخاري ٤ / ٧٨ - ٨٠ في فضائل المدينة، باب من رغب عن المدينة، ومسلم رقم (١٣٨٨) في الحج، باب الترغيب في المدينة عند فتح الأمصار، والموطأ ٢ / ٨٨٧ و٨٨٨ في الجامع، باب ما جاء في سكنى المدينة والخروج منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٥٥٤) . والحميدي (٨٦٥) قال: حدثنا سفيان وأحمد (٥/٢٢٠) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وفيه (٥/٢٢٠) قال: حدثنا إسحاق بن عيسى، قال: أخبرني مالك. وفيه (٥/٢٢٠) قال: حدثنا يونس، قال: حدثنا حماد يعني ابن زيد. والبخاري (٣/٢٧) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٤/١٢٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، والنسائي في الكبرى تحفة الأشراف (٤٤٧٧) عن محمد بن آدم، عن عبدة بن سليمان. (ح) وعن هارون بن عبد الله، عن معن، عن مالك.\nستتتهم - مالك.،وسفيان بن عيينة، وابن جريج، وحماد بن زيد، ووكيع، وعبدة بن سليمان - عن هشام بن عروة، عن أبيه، عن عبد الله بن الزبير، فذكره.","vol":"9","page":318},{"text":"٦٩٣٥ - (خ م ط ت س) جابر - ﵁ - قال: جاء أعرابيّ إلى النبيِّ - ﷺ- فبايعه على الإسلام، فجاء من الغد محمومًا - وفي رواية: ⦗٣١٩⦘ فأصاب الأعرابيَّ وَعَكٌ بالمدينة - فقال: أقِلْني بيعتي، فأبى، ثم جاءه، فقال: أقلني بيعتي، فأبى، فخرج الأعرابيُّ، فقال رسولُ الله - ﷺ-: «إنما المدينة كالكير، تنفي خَبَثَها ويَنصَع طَيِّبُها» أخرجه البخاري ومسلم و«الموطأ» والترمذي والنسائي، ولم يذكر النسائي وعكه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوعك): الألم، وقيل: هو ألم الحُمَّى.\n(الإقالة) في البيع: وهو نَقض البيع المنعقد، والمراد به هاهنا: أنقض العهد الذي بيننا من الإسلام، حتى أرجع عنك إلى وطني، وذلك لما ناله من المرض بالمدينة.\n(الناصع): الخالص، والمراد به: ويظهر طيبها هكذا هي الرواية بالصاد المهملة والنون، وقد شرحه أهل الغريب كذلك فلم يبق للتصحيف مع الشرح وجهٌ، ورأيت الزمخشري - ﵀ - قد ذَكَره في «الفائق»، «ويبضع طيبها» بالباء والضاء المعجمة، قال: ومعناه: من البضاعة، يقال: أبضعته بضاعة: ⦗٣٢٠⦘ إذا دفعتها إليه ليتجر لك فيها، أراد: أن المدينة تُعطي طيبها بضاعة لساكنها ولعله قد رواها هو كذلك، فشرح ما رواه.\n_________\n(١) رواه البخاري ٤ / ٨٢ و٨٣ في فضائل المدينة، باب المدينة تنفي الخبث، وفي الأحكام، باب بيعة الأعراب، وباب من بايع ثم استقال البيعة، وباب من نكث بيعته، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (١٣٨٣) في الحج، باب المدينة تنفي شرارها، والموطأ ٢ / ٨٨٦ في الجامع، باب ما جاء في سكنى المدينة والخروج منها، والترمذي رقم (٣٩١٦) في المناقب، باب ما جاء في فضل المدينة، والنسائي ٧ / ١٥١ في البيعة، باب استقال البيعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٥٥٣) وأحمد (٣/٣٠٦) قال: حدثنا عبد الرحمن والبخاري (٩/٩٨) قال: حدثنا عبد الله بن مسلمة. وفي (٩/٩٨) قال: حدثنا عبد الله بن يوسف وفي (٩/١٢٧) قال: حدثنا إسماعيل، ومسلم (٤/١٢٠) قال: حدثني يحيى بن يحيى. والترمذي (٣٩٢٠) قال: حدثنا الأنصاري، قال: حدثنا معن (ح) وحدثنا قتيبة. والنسائي (٧/١٥١) قال: أخبرنا قتيبة.\nسبعتهم - عبد الرحمن، وعبد الله بن مسلمة، وعبد الله بن يوسف، وإسماعيل، ويحيى، ومعن، وقتيبة - عن مالك بن أنس.\n٢- وأخرجه الحميدي (١٢٤١) وأحمد (٣/٣٠٧) قالا: حدثنا سفيان.\n٣- وأخرجه أحمد (٣/٣٦٥) قال: حدثنا أبو نعيم. وفي (٣/٣٩٢) قال: حدثنا عبد الرزاق. والبخاري (٣/٢٩) قال: حدثنا عمرو بن عباس، قال: حدثنا عبد الرحمن. وفي (٩/١٠٠) قال: حدثنا أبو نعيم. والنسائي في الكبرى تحفة الأشراف (٣٠٢٥) عن محمد بن بشار، عن عبد الرحمن.\nثلاثتهم - أبو نعيم، وعبد الرزاق، وعبد الرحمن - عن سفيان الثوري.\nثلاثتهم - مالك، وسفيان بن عيينة، والثوري - عن محمد بن المنكدر، فذكره.","vol":"9","page":318},{"text":"٦٩٣٦ - (خ م ط) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «أُمِرْتُ بقرية تأكلُ القُرَى، يقولون: يثربُ، وهي المدينةُ، تنفي الناسَ كما ينفي الكيرُ خَبَثَ الحديد» أخرجه البخاري ومسلم و«الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُمرتُ بقرية تأكل القُرى) أراد: أن الله ينصر الإسلام بأهل المدينة، وهم الأنصار، ويفتح على أيديهم القُرى، ويُغْنِمُها إياهم فيأكلونها، هذا من باب الاتساع والاختصار وحذف المضاف، التقدير: ويأكل أهلها أموال القرى.\n(يثرب): اسم أرض هي بها، فَغَيّرها رسول الله - ﷺ-: بـ: طَيْبَةَ وطابة، كراهة التثريب: وهو المبالغة في اللوم والتعنيف والتعيير، وطيبة وطابة من الطيب.\n_________\n(١) رواه البخاري ٤ / ٧٥ في فضائل المدينة، باب فضل المدينة وأنها تنفي الناس، ومسلم رقم (١٣٨٢) في الحج، باب المدينة تنفي شرارها، والموطأ ١ / ٨٨٦ في الجامع، باب ما جاء في سكنى المدينة والخروج منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٥٥٣) والحميدي (١١٥٢) قال: حدثنا سفيان. وأحمد (٢/٢٣٧) قال: حدثنا عبد الرحمن. قال: حدثنا مالك. وفي (٢/٢٤٧) قال: حدثنا سفيان. وفي (٢/٣٨٤) قال: حدثنا عفان قال: حدثنا حماد والبخاري (٣/٢٦) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك ومسلم (٤/١٢٠) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس فيما قرىء عليه. (ح) وحدثنا عمرو الناقد وابن أبي عمر. قالا: حدثنا سفيان. (ح) وحدثنا ابن المثنى. قال: حدثنا عبد الوهاب. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٣٨٠) عن قتيبة، عن مالك.\nأربعتهم - مالك، وسفيان، وحماد، وعبد الوهاب الثقفي - عن يحيى بن سعيد قال: سمعت أبا الحباب سعيد بن يسار يقول، فذكره.\n* الروايات ألفاظها متقاربة.","vol":"9","page":320},{"text":"٦٩٣٧ - (م) زيد بن ثابت - ﵁ - أن رسولَ الله - ﷺ ⦗٣٢١⦘ قال: «إنَّها طيبة - يعني المدينة - وإنَّها تنفي الخَبَثَ كما تنفي النارُ خَبَثَ الفِضَّة» أخرجه مسلم (١)، وهذه الرواية لم يذكرها الحميديُّ في كتابه.\n_________\n(١) رقم (١٣٨٤) في الحج، باب المدينة تنفي شرارها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (ح١٣٨٤) قال: وحدثنا عبيد الله بن معاذ وهو العنبري قال: حدثنا أبي قال: حدثنا شعبة، عن عدي وهو ابن ثابت سمع عبد الله بن يزيد، عن زيد بن ثابت، فذكره.","vol":"9","page":320},{"text":"٦٩٣٨ - (ت) ابن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «من استطاع أن يموت بالمدينة فليمُتْ بها، فإني أشفعُ لمن يموتُ بها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩١٣) في المناقب، باب ما جاء في فضل المدينة، ورواه أيضًا أحمد في \" المسند \"، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه من حديث أيوب السختياني، قال: وفي الباب عن سبيعة بنت الحارث الأسلمية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٧٤) (٥٤٣٧) قال: حدثنا علي بن عبد الله، قال: حدثنا معاذ بن هشام، قال: حدثني أبي. وفي (٢/١٠٤) (٥٨١٨) قال: حدثنا عفان، قال: حدثنا الحسن ابن أبي جعفر. وابن ماجة (٣١١٢) قال: حدثنا بكر بن خلف، قال: حدثنا معاذ بن هشام، قال: حدثنا أبي. والترمذي (٣٩١٧) قال: حدثنا محمد بن بشار، قال: حدثنا معاذ بن هاشم، قال: حدثني أبي. كلاهما - هشام الدستوائي، والحسن بن أبي جعفر - عن أيوب، عن نافع، فذكره.\nوفي رواية بكر بن خلف: «فإني أشهد لمن مات بها.» .\nوقال الترمذي: هذا حديث حسن غريب من حديث أيوب السختياني.","vol":"9","page":321},{"text":"٦٩٣٩ - (ط) يحيى بن سعيد - ﵀ -: أن رسولَ الله - ﷺ- كان جالسًا، وقبر يحفر في المدينة، فاطَّلع رجل في القبر، فقال: بئس مَضجَع المؤمن، فقال رسولُ الله - ﷺ-: بئس ما قلتَ؟ فقال الرجل: إني لم أُرِدْ هذا يا رسول الله، إنما أردتُ القتل في سبيل الله، فقال رسولُ الله - ﷺ-: «لا مِثْل للقتل في سبيل الله، ما على الأرض بُقْعة [هي] أحبُّ إلى أن يكون قبري بها منها، ثلاث مرات» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٤٦٢ مرسلًا، في الجهاد، باب الشهداء في سبيل الله، وإسناده منقطع، قال ابن عبد البر: هذا الحديث لا أحفظه مسندًا، ولكن معناه موجود من رواية مالك وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٠٢٠) عن يحيى بن سعيد، مرسلا، فذكره. وقال الزرقاني في شرح الموطأ (٣/٥١): قال ابن عبد البر: هذا الحديث لا أحفظه مسندا، ولكن معناه موجود من رواية مالك وغيره.","vol":"9","page":321},{"text":"٦٩٤٠ - (خ ط) حفصة بنت عمر وأسلم مولى عمر: قالا: قال عمر: ⦗٣٢٢⦘ «اللهم ارزقني شهادة في سبيلك، واجعل موتي في بلد رسولك» (١) وفي رواية عن حفصة: «فقلت: أنَّى يكون هذا؟ قال: يأتيني به الله إذا شاء» أخرجه البخاري و«الموطأ» (٢) .\n_________\n(١) رواه البخاري ٤ / ٨٦ في فضائل المدينة، باب كراهية النبي ﷺ أن تعرى المدينة، ورواه الموطأ مرسلًا ٢ / ٤٦٢ في الجهاد، باب ما تكون فيه الشهادة، وهو موصول عند البخاري.\n(٢) رواه البخاري تعليقًا ٤ / ٨٤ في فضائل المدينة، قال الحافط في \" الفتح \": وصله الإسماعيلي عن إبراهيم بن هاشم عن أمية بن بسطام عن يزيد بن زريع به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (١٠٢١) عن زيد بن أسلم مرسلا. والبخاري (ح) (١٨٩٠) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن خالد بن يزيد، عن سعيد بن أبي بلال، عن زيد بن أسلم، عن أبيه، فذكره، وقال ابن زريع عن روح بن القاسم، عن زيد بن أسلم، عن أمه، عن حفصة بنت عمر -﵄ - قالت: «سمعت عمر،.. نحوه. وقال هشام، عن زيد، عن أبيه، عن حفصة، سمعت عمر ﵁.\nقلت: لم أجد ذكرا للسند، المسند عند ابن حجر في الفتح كعادته، ولكنه تحدث عن الطريقين المعلقين، فقال عن الأول: وصله الإسماعيلي، عن إبراهيم بن هاشم، عن أمية بن بسطام، عن يزيد بن زريع به. والطريق الثاني: وصله ابن سعد عن محمد بن إسماعيل بن أبي فديك عنه.\nوأراد البخاري بهذين التعليقين بيان الاختلاف فيه على زيد بن أسلم، فاتفق هشام بن سعد، وسعيد بن أبي هلال على أنه عن زيد، عن أبيه أسلم، عن عمر، وقد تابعهما حفص بن ميسرة، عن زيد عند عمر بن شبة، وانفرد روح بن القاسم عن زيد بقوله «عن أمه» وقد رواه ابن سعد، عن معن بن عيسى عن مالك عن زيد بن أسلم أن عمر، فذكره مرسلا، وللحديث طرق أخرى أخرجها البخاري في تاريخه. فتح الباري (٤/١٢١) .","vol":"9","page":321},{"text":"<span data-type=\"title\" id=toc-1526>الفرع الثالث: في دعاء النبي - ﷺ - لها</span>\n٦٩٤١ - (خ م ط) عائشة - ﵂ - قالت: «لما قَدِمَ النبيُّ - ﷺ- المدينة وُعِكَ أبو بكر وبلال، قالت: فدخلتُ عليهما، فقلت: يا أبتِ، كيف تَجِدُك؟ ويا بلال، كيف تَجِدُك؟ قالت: فكان أبو بكر إذا أخذتْه الحمَّى يقول:\nكُلَّ امرئ مُصَبَّح في أهلِهِ ... والموتُ أدنَى من شِراكِ نَعْلِهِ\nوكان بلال إذا أُقْلِع عنه، يرفع عقيرته (١) ويقول:\nألا ليت شِعْري هل أبيْتَنَّ ليلة ... بوادٍ وحولي إذْخِرٌ وجَليلُ؟\nوهل أرِدَنْ يومًا مِيَاهَ مَجَِنَّة ... وهل يَبْدُوَنْ لي شامَة وطَفيلُ؟ ⦗٣٢٣⦘\nقالت عائشة: فجئتُ رسولَ الله - ﷺ- فأخبرتُه، فقال: اللهمَّ حَبِّبْ إلينا المدينة كحُبِّنا مكةَ أو أشَدَّ، اللهم صَحِّحْها، وبارك لنا في مُدِّها وصاعها، وانقل حُمَّاها فاجعلها بالجُحْفة» .\nوفي رواية نحوه، وزاد بعد بيتَي بلال من قوله: «اللهم العن شيبةَ بن ربيعةَ، وعُتْبةَ بن ربيعةَ، وأمَيَّةَ بنَ خلف، كما أخرجونا من أرضنا إلى أرض الوباء، ثم قالت: قال رسولُ الله - ﷺ-: «اللهم حَبِّبْ إلينا المدينة ... وذكر باقي الدعاء. قالت: وقَدِمْنا المدينةَ وهي أوْبأ أرضِ الله، قالت: وكان بُطْحَانُ يجري نَجْلًا، تعني ماء آجنا» أخرجه البخاري ومسلم و«الموطأ» (٢) .\nوأخرج «الموطأ» عقيب هذا الحديث عن يحيى بن سعيد أن عائشة قالت: «وكان عامر بنُ فُهيرة يقول:\nقد رأيتُ الموتَ قَبْلَ ذَوْقِه ... إن الجبانَ حَتْفُهُ من فَوْقِهِ (٣)\n⦗٣٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجليل): الثمام، وهو من نبت البادية.\n(مَجِنَّة): موضع معروف بينه وبين مكة ستة أميال، وكان للعرب فيه سُوقٌ.\n(شامة وطَفيل): جبلان بأرض مكة، وما والاها، وقال بعض العلماء: هما عَينان لا جبلان.\n(النجل): الماء القليل الذي ينِزُّ نَزًّا، وهو كالرشح.\n(أجَنَ): الماء يأجَنُ فهو آجِن: إذا تغير لونه وطعمه وريحه.\n_________\n(١) أي: صوته.\n(٢) رواه البخاري ٤ / ٨٥ و٨٦ في فضائل المدينة، باب كراهية النبي ﷺ أن تعرى المدينة، وفي فضائل أصحاب النبي ﷺ، باب مقدم النبي ﷺ وأصحابه المدينة، وفي المرضى، باب عيادة النساء الرجال، وباب من دعا برفع الوباء والحمى، وفي الدعوات، باب الدعاء برفع الوباء والوجع، ومسلم رقم (١٣٧٦) في الحج، باب الترغيب في سكنى المدينة والصبر على لأوائها، والموطأ ٢ / ٨٩٠ و٨٩١ في الجامع، باب ما جاء في وباء المدينة.\n(٣) رواه الموطأ ٢ / ٨٩١ في الجامع، باب ماجاء في وباء، وإسناده منقطع، يحيى بن سعيد لم يدرك عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٥٥٥) والحميدي (٢٢٣) قال: حدثنا سفيان. وأحمد (٦/٥٦) قال: حدثنا ابن نمير. وفي (٦/٨٢) قال: حدثنا خلف بن الوليد. قال: حدثنا عباد بن عباد. وفي (٦/٢٦٠) قال: حدثنا يونس. قال: حدثنا حماد، يعني ابن زيد (ح) وحدثنا إسحاق بن عيسى. قال: أخبرني مالك. والبخاري (٣/٢٩) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. وفي (٥/٨٤) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. في (٧/١٥١) قال: حدثنا قتيبة، عن مالك. وفي (٧/١٥٨)، وفي الأدب المفرد (٥٢٥) قال: حدثنا إسماعيل بن أبي أويس. قال: حدثني مالك. وفي (٨/٩٩) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. ومسلم (٤/١١٨و ١١٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة. (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة وابن نمير. والنسائي في الكبرى تحفة الأشراف (١٢/١٧١٥٨) عن هارون بن عبد الله، عن معن. (ح) وعن الحارث ابن مسكين، عن ابن القاسم.\nكلاهما - عن مالك -.\nثمانيتهم - مالك، وسفيان بن عيينة، وعبد الله بن نمير، وعباد بن عباد، وحماد بن زيد، وأبو أسامة حماد بن أسامة، وسفيان الثوري، وعبدة بن سليمان - عن هشام بن عروة،\n٢- وأخرجه أحمد (٦/٦٥) قال: حدثنا يونس. وفي (٦/٢٢١) قال: حدثنا حجاج. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٣٥٧) عن قتيبة.\nثلاثتهم - يونس بن محمد، وحجاج بن محمد، وقتيبة بن سعيد - عن ليث بن سعد. قال: حدثني يزيد ابن أبي حبيب، عن أبي بكر بن إسحاق بن يسار، عن عبد الله بن عروة.\nكلاهما - هشام، وعبد الله - عن عروة بن الزبير، فذكره.\n* في رواية سفيان بن عيينة، عن هشام بن عروة. ورواية عبد الله بن عروة: «لما دخل رسول الله -ﷺ- المدينة حم أصحابه. فدخل النبي -ﷺ- على أبي بكر يعوده.. وفيه: ودخل على عامر بن فهيرة. فقال: كيف تجدك» .\nفقال:\nوجدت طعم الموت قبل ذوقه إن الجبان حتفه من فوقه\nكالثور يحمي جلده بروقه\nالحديث. وليس في رواية عبد الله بن عروة الشطر الأخير من شعر عامر بن فهيرة. وفيه أن الذي سأل عامر ابن فهيرة عائشة.\n* زاد في رواية عباد بن عباد وحماد بن زيد وأبي أسامة: «اللهم العن عتبة بن ربيعة وشيبة بن ربيعة وأمية ابن خلف كما أخرجونا من مكة.\nزاد حماد بن زيد في حديثه: «قال: فكان المولود يولد بالجحفة فما يبلغ الحلم حتى تصرعه الحمى» .\nوزاد أبو أسامة في حديثه: «قالت: وقدمنا المدينة وهي أوبأ أرض الله قالت: فكان بطحان يجري نجلا، تعني ماء آجنا» .","vol":"9","page":322},{"text":"٦٩٤٢ - (ت) علي بن أبي طالب - ﵁ - قال: خَرجنا مع رسولِ الله - ﷺ-، حتى إذا كنا بحَرَّة السُّقْيا التي كانت لسعد بن أبي وقاص فقال رسولُ الله - ﷺ-: «ائْتوني بوَضوء، فتوضأ ثم قام، فاستقبل القبلة، فقال: اللهم إنَّ إبراهيمَ كان عبدَك وخليلك، ودعا لأهل مكة بالبركة، وأنا عبدُكَ ورسولُكَ، أدعوك لأهل المدينة أن تبارِكَ لهم في مُدِّهِم وصاعهم مثلي ما باركتَ لأهل مكة، مع البركة بركتين» أخرجه الترمذي (١) .\n_________\n(١) وفي (٣٩١٠) في المناقب، باب ما جاء في فضل المدينة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وفي الباب عن عائشة، وعبد الله بن زيد، وأبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/١١٥) (٩٣٦) قال: حدثنا حجاج. والترمذي (٣٩١٤) قال: حدثنا قتيبة. والنسائي في الكبرى الورقة (٥٥ب) قال: أخبرنا قتيبة بن سعيد. وابن خزيمة (٢٠٩) قال: حدثنا الربيع بن سليمان، قال: حدثنا شعيب، يعني ابن الليث.\nثلاثتهم - حجاج، وقتيبة، وشعيب - عن الليث بن سعد، عن سعيد بن أبي سعيد المقبري، عن عمرو ابن سليم الزرقي، عن عاصم بن عمرو، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":324},{"text":"٦٩٤٣ - (خ م ط) أنس - ﵁ -: أن رسولَ الله - ﷺ- قال: «اللهم اجعل بالمدينة ضِعْفَي ما جعلتَ بمكةَ من البركة» . ⦗٣٢٥⦘\nوفي رواية: أن رسولَ الله - ﷺ- قال: «اللهم بارك لهم في مكْيالهم، وبارك لهم في صاعهم، وبارك لهم في مُدِّهم» أخرجه البخاري ومسلم، وأخرج «الموطأ» الثانية (١) .\n_________\n(١) رواه البخاري ٤ / ٢٩٠ في البيوع، باب بركة صاع النبي ﷺ ومده، وفي الأيمان والنذور، باب صاع المدينة، ومد النبي ﷺ وبركته، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (١٣٦٨) في الحج، باب فضل المدينة، والموطأ ٢ / ٨٨٤ و٨٨٥ في الجامع، باب الدعاء للمدينة وأهلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٤٢) والبخاري (٣/٢٩) قال: حدثنا عبد الله بن محمد. ومسلم (٤/١١٥) قال: حدثني زهير بن حرب، وإبراهيم بن محمد السامي.\nأربعتهم - أحمد، وعبد الله، وزهير، وإبراهيم - قالوا: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت يونس، عن الزهري، فذكره.\nوالرواية الثانية: أخرجها مالك الموطأ صفحة (٥٥٢)، والبخاري (٣/٨٩ و٩/١٢٩) قال: حدثنا عبد الله ابن مسلمة. وفي (٨/١٨١) قال: حدثنا عبد الله بن يوسف ومسلم (٤/١١٤) والنسائي في الكبرى تحفة الأشراف ٢٠٣) . كلاهما عن قتيبة.\nثلاثتهم - ابن سلمة، وابن يوسف، وقتيبة، عن مالك، عن ابن إسحاق، فذكره.","vol":"9","page":324},{"text":"٦٩٤٤ - (خ م) سعد وأبو هريرة - ﵄ - أن رسولَ الله - ﷺ- قال: «اللهم باركْ لأهل المدينة في مُدِّهم ... وساق الحديث، وفيه: مَنْ أراد أهلها بسوء أذابه الله كما يذوب الملح في الماء» أخرجه مسلم هكذا، قال ... وساق الحديث.\nوأخرج البخاري ومسلم عن سعد قال: سمعتُ النبيَّ - ﷺ- يقول: «لا يكيدُ لأهل المدينة أحد إلا انْمَاع كما يَنْماعُ الملح في الماء» وقد تقدَّم في «الفرع الثاني» عن سعد نحو هذا في آخر حديث.\nولمسلم عن سعد: «من أراد أهل المدينة بسوء أذابه الله كما يذوب الملح في الماء» وفي أخرى «بِدَهْمٍ أو بسوء» (١) . ⦗٣٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكيد): المكر والاحتيال.\n(انماع) الشيء: إذا ذاب وتفرَّقتْ أجزاؤه.\n(الدَّهمْ): الجماعة من الناس، وأمر دَهْم، أي: عظيم، كأنه قد دَهَمَ، أي: جاء بغتةً، وهو من الدُّهمة، وهي السَّواد.\n_________\n(١) رواه البخاري ٤ / ٨١ في فضائل المدينة، باب إثم من كاد لأهل المدينة عن عائشة عن سعد، ومسلم رقم (١٣٨٦) و(١٣٨٧) في الحج، باب من أراد أهل المدينة بسوء أذابه الله عن أبي هريرة وسعد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: عن سعد بن أبي وقاص.\n١- أخرجه أحمد (١/١٨٠) (١٥٥٨) قال: حدثنا يحيى بن سعيد. ومسلم (٤/١٢١) قال: حدثنا قتيبة ابن سعيد، قال: حدثنا حاتم يعني ابن إسماعيل. - وفي (٤/١٢٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا إسماعيل- يعني ابن جعفر - والنسائي في الكبرى تحفة الأشراف (٣٨٤٩) عن عمرو بن علي، عن يحيى بن سعيد.\nثلاثتهم - يحيى، وحاتم، وإسماعيل - عن عمر بن نبيه الكعبي.\n٢- وأخرجه أحمد (١/١٨٣) (١٥٩٣) و(٢/٣٣٠) (٨٣٥٥) قال: حدثنا عثمان بن عمر. ومسلم (٤/١٢٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبيد الله بن موسى. كلاهما - عثمان، وعيد الله - قال: حدنثا أسامة بن زيد.\nكلاهما- عمر بن نبيه، وأسامة - عن أبي عبد الله القراظ، فذكره.\n* رواية عمر بن نبيه: عن سعد بن مالك فقط. ومختصرة على آخره.\nعن عائشة (هي بنت سعد)، قالت: سمعت سعدا ﵁، قال: سمعت النبي، -ﷺ-، يقول: «لا يكيد أهل المدينة أحد، إلا انماع، كما ينماع الملح في الماء.» .\nأخرجه البخاري (٣/٢٧) قال: حدثنا حسين بن حريث، قال: أخبرنا الفضل، عن جعيد، عن عائشة، فذكرته.\n٢- عن أبي هريرة.\nأخرجه الحميدي (١١٦٧) قال: حدثنا سفيان. قال: حدثنا أبو هارون، موسى بن أبي عيسى المديني الحناط. وأحمد (٢/٢٧٩) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. قال: أخبرني عمرو بن يحيى بن عمارة. وفي (٢/٣٠٩) قال: حدثنا عبد الرزاق قال: أخبرنا ابن جريج. قال: أخبرني عبد الله ابن عبد الرحمن بن بحنس. وفي (٢/٣٥٧) قال: حدثنا سليمان. قال: أخبرني إسماعيل قال: أخبرني محمد. ومسلم (٤/١٢١) قال: حدثني محمد بن حاتم وإبراهيم بن دينار. قالا: حدثنا حجاج ابن محمد (ح) وحدثني محمد بن حاتم وإبراهيم بن دينار. قالا: حدثنا حجاج بن محمد (ح) وحدثني محمد ابن رافع قال: حدثنا عبد الرزاق.\nكلاهما - عن ابن جريج. قال: أخبرني عبد الله بن عبد الرحمن بن يحنس. (ح) وحدثني محمد بن حاتم وإبراهيم بن دينار. قالا: حدثنا حجاج. (ح) وحدثنيه محمد بن رافع. قال: حدثنا عبد الرزاق. جميعا عن ابن جريج. قال: أخبرني عمرو بن يحيى بن عمارة. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان، عن أبي هارون موسى بن أبي عيسى. (ح) وحدثنا ابن أبي عمر. قال: حدثنا الدراوردي، عن محمد بن عمرو. والنسائي في الكبرى تحفة الأشراف (٩/١٢٣٠٧) عن أبي قدامة عبيد الله بن سعيد، عن عبد الرحمن بن مهدي، عن أبي مودود المدني.\nخمستهم - أبو هارون موسى بن أبي عيسى، وعمرو بن يحيى بن عمارة، وعبد الله بن عبد الرحمن بن يحنس، ومحمد بن عمرو، وأبو مودود المدني عبد العزيز بن أبي سليمان - عن أبي عبد الله القراظ، فذكره.\n* الروايات ألفاظها متقاربة، وأثبتنا لفظ عمرو بن يحيى بن عمارة، عند مسلم (٤/١٢١) .","vol":"9","page":325},{"text":"٦٩٤٥ - (م ط ت) أبو هريرة - ﵁ - قال: كان الناس إذا رأوا أولَ الثمر جاؤوا به إلى النبيِّ - ﷺ-، فإذا أخذه رسولُ الله - ﷺ- قال: اللهم باركْ لنا في ثَمَرِنا، وبارك لنا في مدينتنا، وبارك لنا في صاعنا، وبارك لنا في مُدِّنا، اللهم إن إبراهيم عبدُكَ وخليلُك ونبيُّك، وإني عبدُك ونبيُّكَ وإنه دعاك لمكة، وإني أدعو للمدينة بمثل ما دعاك لمكة ومِثْلِهِ معه، قال: ثم يدعو أصغرَ وليدٍ له فيعطيه ذلك الثمر.\nوفي رواية: أن رسولَ الله - ﷺ- «كان يؤتَى بأول الثمر، فيقول: اللهم بارك لنا في مدينتنا، وفي ثمارنا، وفي مُدِّنا، وفي صاعنا، بركةً مع بركة، ثم يعطيه أصغر من يَحْضُرُ من الوِلْدَان» أخرجه مسلم.\nوأخرج «الموطأ» والترمذي الرواية الأولى (١) .\n_________\n(١) رواه مسلم رقم (١٣٧٣) في الحج، باب فضل المدينة، والموطأ ٢ / ٨٨٥ في الجامع، باب الدعاء للمدينة وأهلها، والترمذي رقم (٣٤٥٠) في الدعوات، باب رقم (٥٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الحج (٨٥:٢٢) عن يحيى بن يحيى، وابن ماجة في الأطعمة (٣٩) عن محمد بن الصباح، ويعقوب بن حميد بن كاسب. ثلاثتهم - عن عبد العزيز بن عبد الله بن أبي سلمة، عن سهيل، عن أبيه، فذكره تحفة الأشراف (٩/٤١١-٤١٢) .\nوأخرجه مسلم في الحج (٨٥:٢١) عن قتيبة، والترمذي في الدعوات (٥٥) عن قتيبة، و(٥٥) عن إسحاق بن موسى الأنصاري، عن معن، وقال: حسن صحيح، والنسائي في اليوم والليلة (١١٢:١) عن قتيبة و(١١٢:١) عن الحارث بن مسكين، عن عبد الرحمن بن القاسم.\nكلهم عن مالك بن أنس، عن سهيل، عن أبيه، فذكره. تحفة الأشراف (٩/٤١٧) .\nوأخرجه مالك (١٧٠٢) عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"9","page":326},{"text":"٦٩٤٦ - (م) أبو سعيد - ﵁ - أن رسولَ الله - ﷺ- قال: ⦗٣٢٧⦘ «اللهم بارك لنا في مُدِّنا وصاعنا، واجعلْ [مع] البركة بركتين» أخرجه مسلم (١) .\n_________\n(١) رقم (١٣٧٤) في الحج، باب الترغيب في سكنى المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم برقم (٦٩٢٨) .","vol":"9","page":326},{"text":"<span data-type=\"title\" id=toc-1527>الفرع الرابع: في حفظها وحراستها</span>\n٦٩٤٧ - (خ م ط) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «على أنقابِ المدينة ملائكة لا يدخلها الطَّاعونُ، ولا الدَّجال» أخرجه البخاري ومسلم.\nولمسلم أن رسولَ الله - ﷺ- قال: «يأتي المسيحُ من قِبَل المشرق، وهِمَّتُه المدينة، حتى ينزلَ دُبُر أُحُد، ثم تصرف الملائكة وجهه قِبَل الشام، وهناك يَهْلِكُ» وأخرج «الموطأ» الأولى.\nوقد أخرج الترمذي رواية مسلم في جملة حديث يرد (١) .\n_________\n(١) رواه البخاري ٤ / ٨٢ في فضائل المدينة، باب لا يدخل الدجال المدينة، وفي الطب، باب ما يذكر في الطاعون، وفي الفتن، باب لا يدخل الدجال المدينة، ورواه مسلم رقم (١٣٧٩) و(١٣٨٠) في الحج، باب صيانة المدينة من دخول الطاعون والدجال إليها، والموطأ ٢ / ٨٩٢ في الجامع، باب ما جاء في وباء المدينة، والترمذي رقم (٢٢٤٤) في الفتن، باب ما جاء في الدجال لا يدخل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٥٥٦) وأحمد (٢/٢٣٧) قال: حدثنا عبد الرحمن. وفي (٢/٣٧٥) قال: حدثنا إسحاق بن عيسى. والبخاري (٣/٢٨) قال: حدثنا إسماعيل. وفي (٧/١٦٩) قال: حدثنا عبد الله بن يوسف. وفي (٩/٧٦) قال: حدثنا عبد الله بن مسلمة. ومسلم (٤/١٢٠) قال: حدثنا يحيى بن يحيى. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٦٤٢) عن الحارث بن مسكين. (ح) وعن قتيبة.\nثمانيتهم - عبد الرحمن بن مهدي، وإسحاق بن عيسى، وإسماعيل بن أبي أويس، وعبد الله بن يوسف، وعبد الله بن مسلمة، ويحيى بن يحيى، والحارث بن مسكين، وقتيبة بن سعيد - عن مالك، عن نعيم ابن عبد الله المجمر، فذكره.\nوالرواية الثانية: أخرجها أحمد (٢/٣٩٧) قال: حدثنا سليمان بن داود. قال: أخبرنا إسماعيل. وفي (٢/٤٠٧) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم. وفي (٢/٤٥٧) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة. ومسلم (٤/١٢٠) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. جميعا عن إسماعيل بن جعفر. والترمذي (٢٢٤٣) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد.\nأربعتهم - إسماعيل بن جعفر، وعبد الرحمن بن إبراهيم، وشعبة، وعبد العزيز - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"9","page":327},{"text":"٦٩٤٨ - (خ) أبو بكرة - ﵁ - قال: «لا يدخل المدينةَ رُعْبُ المسيح الدَّجَّال، لها يومئذ سبعةُ أبواب، على كلِّ باب مَلَكَان» أخرجه البخاري (١) .\n_________\n(١) ٤ / ٨٢ في فضائل المدينة، باب لا يدخل الدجال المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٣) قال: حدثنا يعقوب. قال: حدثنا أبي وفي (٥/٤٧) قال: حدثنا محمد بن بشر. قال: حدثنا مسعر. والبخاري (٣/٢٨ و٩/هامش٧٥) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني إبراهيم بن سعد. وفي (٩/٧٥) قال: حدثنا علي بن عبد الله. قال: حدثنا محمد بن بشر. قال: حدثنا مسعر.\nكلاهما - إبراهيم بن سعد والد يعقوب، ومسعر - عن سعد بن إبراهيم، عن أبيه، فذكره.\n* وأخرجه أحمد (٥/٤٣) قال: حدثنا سليمان بن داود الهاشمي. قال: أخبرنا إبراهيم بن سعد، عن أبيه، عن أبي بكرة، فذكره.","vol":"9","page":327},{"text":"٦٩٤٩ - (خ م) أنس - ﵁ - أن رسولَ الله - ﷺ- قال: «ليس من بلد إلا سيطؤه الدَّجالُ، إلا مكةَ والمدينةَ، وليس نَقْب من أنْقَابِها إلا عليه الملائكة صافّين، يحرسونها، فينزل السَّبخةَ، ثم تَرْجُف المدينةُ بأهلها ثَلاث رَجَفات، فيخرج إليه كل كافر ومنافق» .\nوفي رواية نحوه، وقال: «فيأتي سَبَخة الجُرُف» وقال: «فيخرج إليه كل منافق ومنافقة» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٤ / ٨٢ في فضائل المدينة، باب لا يدخل الدجال المدينة، ومسلم رقم (٢٩٤٣) في الفتن، باب قصة الجساسة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٩١) قال: حدثنا بهز، وعفان، قال: حدثنا حماد بن سلمة، وفي (٣/٢٣٨) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان، عن يحيى. والبخاري (٣/٢٨) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا الوليد. قال: حدثنا أبو عمرو. وفي (٩/٧٤) قال: حدثنا سعد بن حفص، قال: حدثنا شيبان، عن يحيى. ومسلم (٨/٢٠٦) قال: حدثني علي بن حجر السعدي، قال: حدثنا الوليد بن مسلم، قال: حدثني أبو عمرو.\nوفي (٨/٢٠٦) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا يونس بن محمد، عن حماد. والنسائي في الكبرى تحفة الأشراف (١٧٥) عن إسحاق بن إبراهيم، عن عمر بن عبد الواحد، عن الأوزاعي.\nثلاثتهم - حماد، ويحيى بن أبي كثير، وأبو عمرو الأوزاعي- عن إسحاق بن عبد الله بن أبي طلحة، فذكره.","vol":"9","page":328},{"text":"٦٩٥٠ - (خ ت) أنس - ﵁ - أنَّ النبي - ﷺ- قال: «المدينةُ يأتيها الدَّجَّالُ، فيجدُ الملائكة يحرسونها، فلا يقرَبُها الدَّجالُ ولا الطاعونُ إن شاء الله» أخرجه البخاري والترمذي (١) .\nوهذا الحديث أخرجه الحميدي في أفراد البخاري من «مسند أنس»، وأخرج الذي قبله في المتفق عليه، وهما بمعنى، وحيث أفرده اتَّبعناه ونَبَّهنا عليه.\n_________\n(١) رواه البخاري ١٣ / ٩٣ في الفتن، باب لا يدخل الدجال المدينة، وفي التوحيد، باب في المشيئة والإرادة وما تشاؤون إلا أن يشاء الله، والترمذي رقم (٢٢٤٣) في الفتن، باب ما جاء في الدجال لا يدخل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٢٣و ٢٠٢ و٢٧٧) والبخاري (٩/٧٦) قال: حدثنا يحيى بن موسى. و(٩/١٧٠) قال: حدثنا إسحاق بن أبي عيسى والترمذي (٢٢٤٢) قال: حدثنا عبدة بن عبد الله الخزاعي.\nأربعتهم - أحمد، ويحيى، وإسحاق، وعبدة- عن يزيد بن هارون، قال: أخبرنا شعبة.\n٢- وأخرجه أحمد (٣/٢٠٦) قال: حدثنا روح، وعبد الوهاب. عن سعيد بن أبي عروبة.\n٣- وأخرجه أحمد (٣/٢٢٩) قال: حدثنا يونس، قال: حدثنا شيبان.\nثلاثتهم - شعبة، وسعيد، وشيبان - عن قتادة، فذكره.","vol":"9","page":328},{"text":"<span data-type=\"title\" id=toc-1528>الفرع الخامس: في مسجد المدينة</span>\nوقد تقدم في «الفصل الأول» من الأحاديث ما يشتمل على فضله حيث كان مشتركًا بين المسجد الحرام وبينه، وحيث ذكرناها هنالك لم نعدها، ونذكر هاهنا ما هو مختص بمسجد المدينة.\n٦٩٥١ - (خ م ط س) عبد الله بن زيد - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما بين بيتي ومِنبري رَوْضة من رياض الجنة» . أخرجه البخاري ومسلم والنسائي و«الموطأ» (١) .\n_________\n(١) رواه البخاري ٣ / ٥٧ في التطوع، باب فضل ما بين القبر والمنبر، ومسلم رقم (١٣٩٠) في الحج، باب ما بين القبر والمنبر روضة من رياض الجنة، الموطأ ١ / ١٩٧ في القبلة، باب ما جاء في مسجد النبي ﷺ، والنسائي ٢ / ٣٥ في المساجد، باب فضل مسجد النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (١٣٩) وأحمد (٤/٣٩) قال: دحثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. وفي (٤/٤٠) قال: حدثنا عبد الرحمن، قال: حدثنا مالك. وفي (٤/٤٠) قال: حدثنا يونس. قال: حدثنا فليح. والبخاري (٢/٧٧) .\nقال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، ومسلم (٤/١٢٣) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس. والنسائي (٢/٣٥) وفي الكبرى (٦٨٥) قال: أخبرنا قتيبة بن سعيد، عن مالك.\nثلاثتهم - سفيان، ومالك، وفليح - عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم.\n٢- وأخرجه أحمد (٤/٤١) قال: حدثنا منصور بن سلمة.\nقال: أخبرنا بكر بن مضر. ومسلم (٤/١٢٣) قال: حدثنا يحيى بن يحيى، قال: أخبرنا عبد العزيز بن محمد المدني.\nكلاهما - بكر، وعبد العزيز - عن يزيد بن الهاد، عن أبي بكر بن محمد بن عمرو بن حزم.\nكلاهما - عبد الله، وأبو بكر - عن عباد بن تميم، فذكره.\n* لفظ رواية فليح «ما بين هذه البيوت، يعني بيوته، إلى منبري روضة من رياض الجنة، والمنبر على ترعة من ترع الجنة» .","vol":"9","page":329},{"text":"٦٩٥٢ - (ت) علي وأبو هريرة - ﵄ - أن رسولَ الله - ﷺ- قال: «ما بين بيتي ومنبري روضة من رياض الجنة» . أخرجه الترمذي عنهما (١) . وأخرجه مرة أخرى عن أبي هريرة.\n_________\n(١) رواه الترمذي رقم (٣٩١١) و(٣٩١٢) في المناقب، باب ما جاء في فضل المدينة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٣٩١٥) قال: حدثنا عبد الله بن أبي زياد، قال: حدثنا أبو نباتة يونس بن يحيى بن نباتة، قال: حدثنا سلمة بن وردان، عن أبي سعيد بن المعلى، فذكره.\nوقال: هذا حديث حسن غريب من هذا الوجه من حديث علي، وقد من غير وجه عن أبي هريرة، عن النبي -ﷺ-.\n* في تحفة الأشراف (٧/١٠٣٢٧) أبو سعيد بن أبي المعلى. وعن أبي هريرة.\nأخرجه الترمذي (٣٩١٦) قال: حدثنا محمد بن كامل المروزي، قال: حدثنا عبد العزيز بن أبي حازم الزاهد، عن كثير بن زيد، عن الوليد بن رياح، فذكره.","vol":"9","page":329},{"text":"٦٩٥٣ - (ط خ م) أبو هريرة أو أبو سعيد - ﵄ -: أنَّ النبي - ﷺ- قال: «ما بين بيتي ومنبري روضة من رياض الجنة، ومنبري على حوضي» أخرجه «الموطأ» هكذا عن أبي هريرة أو أبي سعيد (١) . ⦗٣٣٠⦘\nوأخرجه البخاري ومسلم عن أبي هريرة بغير شك (٢) .\n_________\n(١) رواه الموطأ ١ / ١٩٧ في القبلة، باب ما جاء في مسجد النبي ﷺ، وهذا الحديث سقط من المطبوع.\n(٢) رواه البخاري ٣ / ٥٧ في التطوع، باب فضل ما بين القبر والمنبر، وفي فضائل المدينة، باب كراهية النبي ﷺ أن تعرى المدينة، وفي الرقاق، باب في الحوض، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن. قال: حدثنا مالك. وفي (٢/٣٧٦) قال: حدثنا محمد بن عبيد. قال: حدثنا عبيد الله. وفي (٢/٤٠١) قال: حدثنا نوح بن ميمون. قال: أخبرنا عبد الله. وفي (٢/٤٣٨) قال: حدثنا يحيى، عن عبيد الله. والبخاري (٢/٧٧) (٣/٢٩) قال: حدثنا مسدد، عن يحيى، عن عبيد الله بن عمر. وفي (٨/١٥١) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا أنس بن عياض، عن بعيد الله وفي (٩/١٢٩) قال: حدثنا عمرو بن علي. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا مالك. ومسلم (٤/١٢٣) قال: حدثنا زهير بن حرب ومحمد ابن المثنى. قالا: حدثنا يحيى بن سعيد، عن عبيد الله. (ح) وحدثنا ابن نمير. قال: حدثنا أبي. قال: حدثنا عبيد الله.\nثلاثتهم - مالك، وعبيد الله بن عمر، وعبد الله بن عمر - عن حبيب بن عبد الرحمن، عن حفص بن عاصم، فذكره.\nلفأخرجه مالك الموطأ (١٣٩) وأحمد (٢/٤٦٥) قال: قرأت على عبد الرحمن (ح) وحدثنا إسحاق. وفي (٢/٥٣٣) قال: قرأت على عبد الرحمن.\nكلاهما - عبد الرحمن، وإسحاق - عن مالك، عن خبيب بن عبد الرحمن، عن حفص بن عاصم، عن أبي هريرة، أو عن أبي سعيد الخدري، فذكره.\n* أخرجه أحمد (٣/٤) قال: حدثنا روح. قال: حدثنا مالك بن أنس، عن خبيب بن عبد الرحمن، أن حفص بن عاصم أخبره، عن أبي هريرة وأبي سعيد، فذكره ولم يشك.","vol":"9","page":329},{"text":"٦٩٥٤ - (س) أم سلمة - ﵂ - أنَّ النبي - ﷺ- قال: «إن قوائم منبري هذا رواتِبُ في الجنة» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رواتب): جمع راتب، وهي الشيء الثابت المقيم، رتب في المكان: إذا قام فيه وثبت.\n_________\n(١) ٢ / ٣٤ في المساجد، باب فضل مسجد النبي ﷺ والصلاة فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (٢٩٠) قال: حدثنا سفيان. وأحمد (٦/٢٨٩) قال: حدثنا سفيان. وفي (٦/٢٩٢) قال: حدثنا يحيى بن سعيد. قال: حدثنا سفيان. وفي (٦/٢٩٢) قال: حدثنا يحيى بن سعيد. قال: حدثنا سفيان. وفي (٦/٣١٨) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، والنسائي (٢/٣٥) وفي الكبرى (٦٨٦) قال: أخبرنا قتيبة، قال: حدثنا سفيان. وفي الكبرى الورقة (٥٦-٢) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا سفيان. وفي الكبرى الورقة (٥٦-أ) قال: أخبرنا قتيبة بن سعيد، والحارث بن مسكين، قراءة عليه وأنا أسمع عن سفيان.\nكلاهما - سفيان بن عيينة، وسفيان بن سعيد الثوري - عن عمار الدهني، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"9","page":330},{"text":"٦٩٥٥ - (م ت س) أبو سعيد الخدري - ﵁ - قال: «دخلتُ على رسولِ الله - ﷺ- في بيت بعض نسائه، فقلتُ: يا رسول الله أيُّ المسجد الذي أُسِّس على التقوى؟ قال: فأخذ كَفًّا من حصباءَ، فضرب به الأرض، ثم قال: هو مسجدكم هذا، لمسجدِ المدينة» أخرجه مسلم.\nوفي رواية الترمذي والنسائي قال: تمارَي رجلان في المسجد الذي أُسِّس على التقوى من أول يوم، فقال رجل: هو مسجدُ قُباء، وقال الآخر: هو مسجدُ رسولِ الله - ﷺ-، فقال رسولُ الله - ﷺ-: «هو مسجدي هذا» . ⦗٣٣١⦘\nقال الترمذي: وقد رُوِيَ هذا عن أبي سعيد من غير هذا الوجه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المماراة): الجِدال والخِصام.\n_________\n(١) رواه مسلم رقم (١٣٩٨) في الحج، باب بيان أن المسجد الذي أسس على التقوى هو مسجد النبي ﷺ بالمدينة، والترمذي رقم (٣٠٩٨) في التفسير، باب ومن سورة التوبة، والنسائي ٢ / ٣٦ في المساجد، باب ذكر المسجد الذي أسس على التقوى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٤) ومسلم (٤/١٢٦) قال: حدثني محمد بن حاتم.\nكلاهما - أحمد، وابن حاتم - قالا: حدثنا يحيى بن سعيد، عن حميد الخاراط، قال: سمعت أبا سلمة ابن عبد الرحمن، فذكره.\n* وأخرجه مسلم (٤/١٢٦) قال: حدثنا أبوبكر بن أبي شيبة، وسعيد بن عمرو الأشعثي، قال سعيد: أخبرنا، وقال أبو بكر: حدثنا حاتم بن إسماعيل، عن حميد، عن أبي سلمة، عن أبي سعيد، فذكره ولم يذكر عبد الرحمن بن في الإسناد.\nوالرواية الثانية: أخرجها أحمد (٣/٨) قال: حدثنا إسحاق بن عيسى. وفي (٣/٨٩) قال: حدثنا موسى ابن داود (ح) وحدثنا قتيبة. والترمذي (٣٠٩٩) قال: حدثنا قتيبة. والنسائي (٢/٣٦)، وفي الكبرى (٦٨٧) قال: أخبرنا قتيبة بن سعيد. ثلاثتهم - إسحاق، وموسى وقتيبة - قالوا: حدثنا الليث، عن عمران بن أبي أنس، عن ابن أبي سعيد، فذكره.\n* في رواية موسى بن داود، سماه سعيد بن أبي سعيد - وفي رواية قتيبة عن الترمذي سماه: عبد الرحمن ابن أبي سعيد.","vol":"9","page":330},{"text":"الفرع السادس: في عمارتها وخرابها\n٦٩٥٦ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «تبلغُ المساكن إهابَ - أو يَهَاب - قال زهير: قلتُ لسهيل: فكم ذلك من المدينة؟ قال: كذا وكذا ميلًا» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٠٣) في الفتن، باب في سكنى المدينة وعمارتها قبل الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٩٠٣) قال: حدثني عمرو الناقد، قال: حدثنا الأسود بن عامر، قال: حدثنا زهير، عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"9","page":331},{"text":"٦٩٥٧ - (ت) أبو هريرة - ﵁ - قال: قال النبي - ﷺ-: «آخرُ قرية من قرى الإسلام خرابًا المدينة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩١٥) في المناقب، باب ما جاء في فضل المدينة من حديث جنادة بن سلم عن هشام بن عروة عن أبيه عن أبي هريرة، وإسناده ضعيف، وقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث جنادة عن هشام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٩١٩) قال: حدثنا أبو السائب، سلم بن جنادة. قال أخبرنا أبي جنادة بن سلم، عن هشام بن عروة، عن أبيه، فذكره.\n* قال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث جنادة، عن هشام بن عروة.\nقال: تعجب محمد بن إسماعيل من حديث أبي هريرة هذا.","vol":"9","page":331},{"text":"٦٩٥٨ - (خ م ط) أبو هريرة - ﵁ - قال: سمعتُ ⦗٣٣٢⦘ رسولَ الله - ﷺ- يقول: «يتركون المدينةَ على خير ما كانت، لا يغشاها إلا العوافي - يريد عوافيَ السباع والطير - فآخرُ من يُحشَر راعيان من مُزَينَةَ يريدان المدينة، ينعِقان بغنمها، فيجدانها مُلِئَتْ وحوشًا، حتى إذا بلغا ثَنِيَّةَ الوداع خَرَّا على وجوههما» .\nوفي رواية «ليتركنَّها أهلُها على خير ما كانت مذللَّة للعوافي - يعني السباع والطير» أخرجه البخاري ومسلم.\nوفي رواية «الموطأ»: أن رسولَ الله - ﷺ- قال: «لتتركنَّ المدينة على أحسن ما كانت، حتى يدخل الكلبُ أو الذئب، فيغذِّي على بعض سواري المسجد، أو على المنبر، فقالوا: يا رسول الله، فلمن تكون الثمار ذلك الزمان؟ فقال: للعوافي: الطير والسباع» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العوافي): جمع عافية، والعافية: كل طالب، سواء كان من السباع أو الطير أو الدواب أو الناس، إلا أنه قد كثر استعماله وغلب على السباع والطير.\n(نعَق) الراعي بالغنم: إذا دعاها لتعود إليه.\n(مذللة) بلدة مذللة، وأرض مذللة، وناقة مذللة، أي: متمكَّن منها غير محمية ولا ممتنعة، والمراد: أن المدينة تكون يومئذ مخلاةً تنتابها السباع ⦗٣٣٣⦘ والوحوش لخلوِّها من الساكنين، وقيل: أراد مذللةً قطوفها، يعني دانية، ممكِّنًا منها، أي على أحسن أحوالها.\n(غذَّى) الكلب ببوله تغذية: إذا رماه متقطِّعًا.\n_________\n(١) رواه البخاري ٤ / ٧٧ في فضائل المدينة، باب من رغب عن المدينة، ومسلم رقم (١٣٨٩) في الحج، باب في المدينة حين يتركها أهلها، والموطأ ٢ / ٨٨٨ في الجامع، باب ما جاء في سكنى المدينة والخروج منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٤) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٣٨٥) قال: حدثنا علي. قال: حدثنا أبو صفوان. قال: أخبرني يونس. والبخاري (٣/٢٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٤/١٢٢، ١٢٣) قال: حدثني زهير بن حرب. قال: حدثنا أبو صفوان، عن يونس بن يزيد. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني عبد الملك بن شعيب بن الليث. قال: حدثنا أبي عن جدي. قال: حدثني عقيل بن خالد.\nأربعتهم - معمر بن راشد، وويونس بن يزيد، وشعيب بن أبي حمزة، وعقيل بن خالد - عن ابن شهاب الزهري. قال: أخبرني سعيد بن المسيب، فذكره.\n* الروايات مطولة ومختصرة.\nورواية مالك أخرجها (٥٥٤) عن ابن حماس، عن عمه، فذكره.","vol":"9","page":331},{"text":"<span data-type=\"title\" id=toc-1530>الفرع السابع: في أحاديث متفرقة</span>\n٦٩٥٩ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «إن الإيمان ليأرِزُ إلى المدينة، كما تأرِزُ الحيَّةُ إلى جُحْرِها» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرَزَت) الحية إلى ثقبها، تأرِز: إذا انضمت إليه والتجأت.\n_________\n(١) رواه البخاري ٤ / ٨٠ و٨١ في فضائل المدينة، باب الإيمان يأرز إلى المدينة، ومسلم رقم (١٤٧) في الإيمان، باب بيان أن الإسلام بدأ غريبًا وسيعود غريبًا وإنه يأرز بين المسجدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨٦) قال: حدثنا حماد بن أسامة. وفي (٢/٤٢٢) قال: حدثنا يحيى بن سعيد الأموي. وفي (٢/٤٩٦) قال: حدثنا ابن نمير. والبخاري (٣/٢٧) قال: حدثنا إبراهيم ابن المنذر. قال: حدثنا أنس بن عياض. ومسلم (١/٩٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير وأبو أسامة (ح) وحدثنا ابن نمير. قال: حدثنا أبي. وابن ماجة (٣١١١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير وأبو أسامة..\nأربعتهم - أبو أسامة حماد بن أسامة، ويحيى، وعبد الله بن نمير، وأنس بن عياض - عن عبيد الله بن عمر، عن خبيب بن عبد الرحمن، عن حفص بن عاصم، فذكره.","vol":"9","page":333},{"text":"٦٩٦٠ - (م) جابر بن سمرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن الله سمَّى المدينةَ طابةَ» أخرجه مسلم (١) .\n_________\n(١) رقم (١٣٨٥) في الحج، باب المدينة تنفي شرارها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٨٩) قال: حدثنا عفان، قال: حدثنا أبو عوانة وفي (٥/١٠١) قال: حدثنا يحيى بن سعيد، عن شعبة. وفي (٥/١٠٦) قال: حدثنا بهز، وسرج، قالا: حدثنا حماد بنسمة، في (٥/١٠٨) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا شعبة. وفي (٥/١٠٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٤/١٢١لاقال: حدثنا قتيبة بن سعيد، وهناد بن السري، وأبو بكر بن أبي شيبة، قالوا: حدثنا أبو الأحوص، وعبد الله بن أحمد (٥/٩٤) قال: حدثني أحمد بن إبراهيم أبو علي الموصلي، قال: حدثنا أبو الأحوص. وفي (٥/٩٦) قال: حدثنا شيبان بن أبي شيبة، قال: حدثنا حماد بن سلمة. وفي (٥/٩٧) قال: حدثنا خلف بن هشام، قال: حدثنا أبو الأحوص. وفي (٥/٩٨) قال: حدثني محمد بن أبي غالب، قال: حدثنا عمرو هو ابن طلحة. قال: حدثنا أسباط، والنسائي في الكبرى تحفة الأشراف (٢١٧١) عن قتيبة، عن أبي الأحوص.\nخمستهم - أبو عوانة، وشعبة، وحماد وأبو الأحوص، وأسباط - عن سماك بن حرب، فذكره.","vol":"9","page":333},{"text":"٦٩٦١ - (خ ت) أنس [بن مالك]- ﵁ - قال: «كان رسولُ الله - ﷺ- إذا قدم من سفَر، فنظر إلى جُدُرات المدينة (١)، أوْضَع ⦗٣٣٤⦘ راحلته، وإن كان على دابة حَرَّكها من حُبِّها» . [وفي رواية «دَوْحاتِ المدينة»] أخرجه البخاري والترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دوحات): جمع دوحة، وهي الشجرة العظيمة.\n(الراحلة): البعير القوي على الأسفار والأحمال.\n(والإيضاع) في سير الإبل: سرعة مع سهولة، وضعت هي، وأوضعها راكبها.\n_________\n(١) وفي رواية عند البخاري: درجات، وفي أخرى: دوحات، كما سيأتي، قال صاحب \" المطالع \": جدرات أرجح من درجات ودوحات.\n(٢) رواه البخاري ٤ / ٨٤ في فضائل المدينة، باب المدينة تنفي الخبث، وفي الحج، باب من أسرع ناقته إذا بلغ المدينة، والترمذي رقم (٣٤٣٧) في الدعوات، باب رقم (٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٥٩) قال: حدثنا سليمان، قال: أخبرنا إسماعيل، وفي (٣/١٥٩) قال: حدثنا إبراهيم، قال: حدثنا الحارث بن عمير، والبخاري (٣/٩) قال: حدثنا سعيد بن أبي مريم، قال: أخبرنا محمد بن جعفر. وفي (٣/٩، ٢٩) قال: حدثنا قتيبة، قال: حدثنا إسماعيل. والترمذي (٣٤٤١) قال: حدثنا على بن حجر، قال: حدثنا إسماعيل بن جعفر. والنسائي في الكبرى تحفة الأشراف (٥٧٤) عن علي بن حجر، عن إسماعيل بن جعفر.\nثلاثتهم - إسماعيل، والحارث، وابن جعفر - عن حميد، فذكره.","vol":"9","page":333},{"text":"٦٩٦٢ - () سعد بن أبي وقاص - ﵁ - قال: «لما رجع رسولُ الله - ﷺ- من تبوك، تلقاه رجال من المتخلِّفين من المؤمنين، فأثاروا غُبارًا، فَخَمَّرَ بعضُ من كان مع النبيِّ - ﷺ- أنْفَه، فأزال رسولُ الله - ﷺ- اللِّثَام عن وجهه، وقال: والذي نفسي بيده: إن في غُبارها شفاء من كل داء، قال: وأُراه ذكر: ومن الجذام والبرص» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"9","page":334},{"text":"٦٩٦٣ - (ط) عبد الرحمن بن القاسم: أن أسْلَمَ مَولَى عمر بن الخطاب - ﵁- أخبره: «أنه زارَ عبد الله بن عياش المخزوميَّ، فرأى عنده نبيذًا وهو بطريق مكة، فقال له أسلمُ: إن هذا لشَرَاب يحبُّه عمر بن ⦗٣٣٥⦘ الخطاب، فحمل عبد الله ابن عياش قَدَحًا عظيمًا، فجاء به إلى عمر بن الخطاب، فوضعه في يده، فقرَّبه إلى فيه، ثم رفع رأسه، فقال عمر: إن هذا لشراب طيب فشرب منه، ثم ناوله رجلًا عن يمينه، فلما أدبر عبد الله بن عياش ناداه عمر بن الخطاب، فقال: أنت القائل: لَمكةُ خير من المدينة؟ [قال عبد الله]: فقلت: هي حَرَمُ الله وأمْنُهُ، وفيها بيتُه، فقال عمر: لا أقول في حرم الله ولا في بيته شيئًا، ثم قال عمر: أنت القائل: لَمَكَّةُ خير من المدينة؟ فقلت: هي حَرمُ الله وأمْنُهُ، وفيها بيتُه، فقال عمر: لا أقول في حرم الله ولا في بيته شيئًا، ثم انصرف» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٨٩٤ في الجامع، باب جامع ما جاء في أمر المدينة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٧١٩) عن يحيى بن سعيد، عن عبد الرحمن بن القاسم، فذكره.","vol":"9","page":334},{"text":"<span data-type=\"title\" id=toc-1531>الفرع الثامن: في مسجد قباء</span>\n٦٩٦٤ - (خ م س ط د) عبد الله بن عمر - ﵄ - قال: «كان النبيُّ - ﷺ- يزور قُباءَ، أو يأتيَ قباءَ، راكبًا وماشيًا» زاد في رواية «فيصلِّي فيه ركعتين» .\nوفي رواية: أن رسولَ الله - ﷺ- «كان يأتي مسجدَ قباءَ كل سَبْت راكبًا وماشيًا وكان عبد الله يفعله» . ⦗٣٣٦⦘\nوفي رواية «أن ابن عمر كان يأتي قباءَ كل سبت، وكان يقول: رأيتُ النبيَّ - ﷺ- يأتيه كل سبت» .\nوفي أخرى «كان يأتيه راكبًا وماشيًا» .\nقال [عمرو] بن دينار: وكان ابنُ عمر يفعله.\nأخرج الأولى والزيادة البخاري ومسلم، وأخرج الثانية البخاري والنسائي، وأخرج الثالثة والرابعة مسلم، وأخرج «الموطأ» الرابعة، وأخرج أبو داود الأولى (١)، وقد تقدَّم في «صلاة الضحى» للبخاري رواية طويلة، فلم نُعِدْها.\n_________\n(١) رواه البخاري ٣ / ٥٦ في التطوع، باب من أتى مسجد قباء كل سبت، وباب إتيان مسجد قباء ماشيًا وراكبًا، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (١٣٩٩) في الحج، باب فضل مسجد قباء وفضل الصلاة فيه ...، والموطأ ١ / ١٦٧ في الصلاة في السفر، باب العمل في جامع الصلاة، والنسائي ٢ / ٣٧ في المساجد، باب فضل مسجد قباء والصلاة فيه، وأبو داود رقم (٢٠٤٠) في المناسك، باب في تحريم المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (١٢١) وأحمد (٢/٦٥) (٥٣٣٠) قال: حدثنا إسحاق بن عيسى، قال: أخبرنا مالك.\n٢- وأخرجه أحمد (٢/٥٧) (٥١٩٩) قال: حدثنا يحيى. وفي (٢/١٠١) (٥٧٧٤) قال: حدثنا محمد ابن عبيد. والبخاري (٢/٧٧) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٤/١٢٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو أسامة (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي (ح) وحدثنا محمد بن المثنى، قال: حدثنا يحيى. وأبو داود (٢٠٤٠) قال: حدثنا مسدد، قال: حدثنا يحيى (ح) وحدثنا عثمان بن أبي شيبة، عن ابن نمير.\nأربعتهم - يحيى، وابن عبيد، وأبو أسامة، وابن نمير - عن عبيد الله بن عمر.\n٣- وأخرجه أحمد (٢/٥٨) (٥٢١٩) قال: حدثنا وكيع، قال: حدثني عبد الله بن نافع.\n٤- وأخرجه أحمد (٢/١٥٥) (٦٤٣٢) قال: حدثنا أسباط بن محمد. ومسلم (٤/١٢٧) قال: حدثني أبو معن الرقاشي، زيد بن يزيد الثقفي، بصري ثقة، قال: حدثنا خالد، يعني ابن الحارث.\nكلاهما - أسباط، وخالد - عن محمد بن عجلان.\nأربعتهم - مالك، وعبيد الله، وعبد الله، وابن عجلان - عن نافع، فذكره.\n* قال عبد الله بن نمير في روايته: «فيصلي فيه ركعتين.» .\nوعن نافع، أن ابن عمر ﵄، كان لا يصلي من الضحى إلا في يومين، يوم يقدم بمكة، فإنه كان يقدمها ضحى، فيطوف بالبيت، ثم يصلي ركعتين خلف المقام، ويوم يأتي مسجد قباء، فإنه كان يأتيه كل سبت، فإذا دخل المسجد كره أن يخرج منه حتى يصلي فيه، قال: وكان يحدث، أن رسول الله -ﷺ- كان يزوره راكبا وماشيا. قال: وكان يقول: إنما أصنع كما رأيت أصحابي يصنعون، ولا أمنع أحدا أن يصلي في أي ساعة شاء من ليل، أو نهار، غير أن لا تتحروا طلوع الشمس ولا غروبها.\nأخرجه أحمد (٢/٤) (٤٤٨٥) قال: حدثنا إسماعيل. والبخاري (١/١٥٣) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. وفي (٢/٧٦) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا بن علية. ومسلم (٤/١٢٧) قال: حدثنا أبو جعفر أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم.\nكلاهما - إسماعيل بن إبراهيم بن علية، وحماد بن زيد - عن أيوب، عن نافع، فذكره.\n* رواية أحمد بن حنبل وأحمد بن منيع، مختصرة على «أن رسول الله -ﷺ- كان يزور قباء راكبا وماشيا» . * رواية حماد بن زيد، مختصرة على قول ابن عمر: أصلي كما رأيت أصحابي يصلون لا أنهى أحدا يصلي بليل ولا نهار ما شاء، غير أن لا تحروا طلوع الشمس ولا غروبها.»\nوبلفظ: «أن رسول الله -ﷺ- كان يأتي قباء راكبا وماشيا» .\nأخرجه الحميدي (٦٥٨) قال: حدثنا سفيان. وأحمد (٢/٣٠) (٤٨٤٦) قال: حدثنا يزيد، قال: أخبرنا يحيى بن سعيد. وفي (٢/٥٨) (٥٢١٨) قال: حدثنا وكيع، قال: حدثنا سفيان (ح) وعبد الرحمن، عن سفيان. وفي (٢/٦٥) (٥٣٢٩) قال: قرأت على عبد الرحمن بن مهدي: مالك. وفي (٢/٧٢) (٥٤٠٣) قال: حدثنا أبو سلمة، قال: حدثنا ابن بلال، يعني سليمان. وفي (٢/٨٠) (٥٥٢٢) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٢/١٠٧) (٥٨٦٠) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وعبد بن حميد (٧٩٠) قال: أخبرنا يزيد بن هارون، قال: أخبرنا يحيى بن سعيد الأنصاري. والبخاري (٢/٧٧) قال: حدثنا موسى بن إسماعيل، قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز بن مسلم. وفي (٩/١٢٨) قال: حدثنا أبو نعيم، قال: حدثنا سفيان. ومسلم (٤/١٢٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا يحيى بن أيوب. وقتيبة، وابن حجر. قال ابن أيوب: حدثنا إسماعيل بن جعفر. (ح) وحدثني زهير بن حرب، قال: حدثنا سفيان بن عيينة. (ح) وحدثناه ابن أبي عمر، قال: حدثنا سفيان. (ح) وحدثنيه عبد الله بن هاشم، قال: حدثنا وكيع، عن سفيان. والنسائي (٢/٣٧) وفي الكبرى (٦٨٨) قال: أخبرنا قتيبة بن سعيد، عن مالك.\nسبعتهم - سفيان بن عيينة، ويحيى بن سعيد الأنصاري، وسفيان الثوري، ومالك، وسليمان بن بلال، وعبد العزيز بن مسلم، وإسماعيل بن جعفر - عن عبد الله بن دينار، فذكره.\nلفلظ رواية سفيان بن عيينة، ورواية موسى بن إسماعيل، عن عبد العزيز بن مسلم: «أن ابن عمر كان يأتي قباء كل سبت، وكان يقول: رأيت النبي -ﷺ- يأتيه كل سبت» .\n* قال عبد الله بن أحمد عقب رواية عبد الرحمن بن مهدي، عن مالك، قال أبي: وكان في النسخة التي قرأت على عبد الرحمن: نافع فغيره. فقال: «عبد الله بن دينار» .","vol":"9","page":335},{"text":"٦٩٦٥ - (س) سهل بن حنيف - ﵁ - قال: قال رسولُ الله - ﷺ-: «من خرجَ حتى يأتي هذا المسجد - مسجدَ قباء - فصلى فيه، فإن له كَعَدْلِ عُمرة» أخرجه النسائي (١) .\n_________\n(١) ٢ / ٣٧ في المساجد، باب فضل مسجد قباء والصلاة فيه، وفي سنده محمد بن سليمان الكرماني، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، ويشهد له الحديث الذي بعده، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١- أخرجه أحمد (٣/٤٨٧) قال: حدثنا إسحاق بن عيسى، قال: حدثني مجمع بن يعقوب الأنصاري بقباء (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا مجمع ابن يعقوب الأنصاري (ح) وحدثنا علي بن بحر، قال: حدثنا حاتم. وابن ماجة (١٤١٢) قال: حدثنا هشام بن عمار، قال: حدثنا حاتم بن إسماعيل، وعيسى بن يونس. والنسائي (٢/٣٧) وفي الكبرى (٦٨٩) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا مجمع بن يعقوب.\nثلاثتهم - مجمع وحاتم، وعيسى - عن محمد بن سليمان الكرماني.\n٢- وأخرجه عبد بن حميد (٤٦٩) قال: حدثني ابن أبي شيبة، قال: حدثنا ابن نمير، عن موسى بن عبيدة، قال: أخبرني يوسف بن طهمان.\nكلاهما - الكرماني، ويوسف - عن أبي أمامة بن سهل بن حنيف، فذكره.\n* رواية يوسف بن طهمان: من توضأ فأحسن وضوءه، ثم جاء مسجد قباء، فركع أربع ركعات، كان ذلك كعدل عمرة.\nقلت: في إسناده محمد بن سليمان الكرماني، لم يوثقه غير ابن حبان، ويوسف بن طهمان ذكره الحافظ في اللسان (٧/٣٩٦) قال: واه، وذكر الحديث، وقال: ويروي نحوه بإسناد صالح.\nقلت: لعله يقصد الطريق الأول.","vol":"9","page":336},{"text":"٦٩٦٦ - (ت) أسيد بن ظهير - ﵁ - أنَّ النبي - ﷺ- قال: «الصلاةُ في مسجد قُباءَ كعُمْرة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٤) في الصلاة، باب ما جاء في الصلاة في مسجد قباء، وفي سنده أبو الأبرد، وهو مجهول، ولكن يشهد له الحديث الذي قبله فهو به حسن، ولذلك قال الترمذي: وفي الباب عن سهل بن حنيف، يريد الحديث الذي قبله، قال الحافظ في \" الفتح \": ومن فضائل مسجد قباء ما رواه عمر بن شبة في \" أخبار المدينة \" بإسناد صحيح عن سعد بن أبي وقاص ﵁ قال: لأن أصلي في مسجد قباء ركعتين أحب إلي من أن آتي بيت المقدس مرتين، ولو يعلمون ما في قباء لضربوا إليه أكباد الإبل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي في الصلاة (١٢٦) عن أبي كريب وسفيان بن وكيع.\nكلاهما عن أبي أسامة، عن عبد الحميد بن جعفر، عن أبي الأبرد مولى بني خطمة أنه سمع أسيد بن ظهير الأنصاري به، وقال: حسن صحيح، ولا نعرف لأسيد بن ظهير شيئا يصح غير هذا الحديث، ولا نعرفه إلا من حديث أبي أسامة، وأبو الأبرد اسمه زياد مدني، وابن ماجة في الصلاة (٢٣٦) عن أبي بكر بن أبي شيبة، عن أبي أسامة به.\nقلت: من الحديث على أبي الأبرد مولى بني خطمة، وهو مجهول.","vol":"9","page":337},{"text":"<span data-type=\"title\" id=toc-1532>الفرع التاسع: في جبل أُحُد</span>\n٦٩٦٧ - (خ م ط ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن أُحُدًا جَبَل يُحِبُّنا ونُحبُّه» .\nوفي رواية قال: نظر رسولُ الله - ﷺ- إلى أحُد، فقال: «إن أحُدًا جبل يُحبنا ونحبُّه» أخرجه البخاري ومسلم.\nوفي رواية «الموطأ» والترمذي: أن رسولَ الله - ﷺ- طلع له أحد، فقال: «هذا جبل يحبنا ونحبُّه، اللهم إن إبراهيم حرَّم مكة، وإني أحرِّم ما بين لابَتَيها» (١) .\n_________\n(١) رواه البخاري ٦ / ٦٢ في الجهاد، باب الخدمة في الغزو، وباب من غزا بصبي للخدمة، وفي الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلًا﴾ وفي المغازي، باب أحد جبل يحبنا ونحبه، وفي الأطعمة، باب الحيس، وفي الدعوات، باب التعوذ من غلبة الرجال، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (١٣٩٣) في الحج، باب أحد جبل يحبنا ونحبه، والموطأ ٢ / ٨٨٩ في الجامع، باب ما جاء في تحريم المدينة، والترمذي رقم (٣٩١٨) في المناقب، باب ما جاء في فضل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٤٠) قال: حدثنا حماد بن مسعدة. والبخاري (٥/١٣٢) قال: حدثني نصر بن علي، قال: أخبرني أبي، ومسلم (٤/١٢٤) قال: حدثنا عبيد الله بن معاذ، قال: حدثني أبي. (ح) وحدثنيه عبيد الله بن عمر القواريري.، قال: حدثني حرمي بن عمارة.\nأربعتهم - حماد، وعلي، ومعاذ، وحرمي - عن قرة بن خالد، عن قتادة، فذكره.\nوالرواية الثانية:\n١- أخرجها مالك الموطأ (٥٥٤) وأحمد (٣/١٤٩) قال: حدثنا إسحاق بن عيسى. والبخاري (٤/١٧٧) قال: حدثنا عبد الله بن مسلمة. وفي (٥/١٣٢) قال: حدثنا عبد الله بن يوسف. وفي (٩/١٢٩) قال: حدثنا إسماعيل. والترمذي (٣٩٢٢) قال: حدثنا قتيبة وابن مسلمة، وابن يوسف، وإسماعيل، وقتيبة، ومعن عن مالك.\n٢- وأخرجه أحمد (٣/١٥٩) قال: حدثنا سليمان بن داود الهاشمي. والبخاري (٧/٩٩) (٨/٩٦) قال: حدثنا قتيبة. ومسلم (٤/١١٤) قال: حدثنا يحيى بن أيوب، وقتيبة بن سعيد، وابن حجر.\nأربعتهم - سليمان، وقتيبة، ويحيى، وعلي بن حجر - عن إسماعيل بن جعفر.\n٣- وأخرجه أحمد (٣/٢٤٢) قال: حدثنا سريج، قال: حدثنا ابن أبي الزناد.\n٤- وأخرجه أحمد (٣/٢٤٠) قال: حدثنا أبو سعيد، قال: حدثنا سليمان بن بلال.\n٥- وأخرجه البخاري (٣/١١٠) (٥/١٧١) قال: حدثنا عبد الغفار بن داود. وفي (٤/٤٣) قال: حدثنا قتيبة. وفي (٥/١٧١) قال: حدثني أحمد بن عيسى، قال: حدثنا ابن وهب ومسلم (٤/١١٤) قال: حدثنا سعيد بن منصور، وقتيبة بن سعيد. وأبو داود (٢٩٩٥) قال: حدثنا سعيد بن منصور.\nأربعتهم - عبد الغفار، وقتيبة، وابن وهب، وسعيد - قالوا: حدثنا يعقوب بن عبد الرحمن.\n٦- وأخرجه البخاري (٤/٤٢) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا محمد بن جعفر بن أبي كثير.\nستتهم - مالك، وإسماعيل، وابن أبي الزناد، وسليمان، ويعقوب، ومحمد - عن عمرو بن أبي عمرو مولى المطلب، فذكره.\n* الروايات مطولة ومختصرة.","vol":"9","page":337},{"text":"٦٩٦٨ - (ط) عروة بن الزبير - ﵀ - أن رسولَ الله - ﷺ- طلع له أُحد، فقال: هذا جبل يحبُّنا ونحبُّه. أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٨٩٣ في الجامع، باب جامع ما جاء في أمر المدينة، من حديث هشام بن عروة عن عروة، وهو مرسل عند جميع رواة مالك، أقول: وهو موصول عند غيره كما في الحديث الذي قبله، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٧١٨) عن هشام بن عروة، عن أبيه، فذكره. وقال الزرقاني في شرح الموطأ (٤/٢٩٢) مرسلا عند جميع رواة الموطأ ومر قريبا أن مالكا رواه عن عمرو مولى المطلب عن أنس، فذكره.","vol":"9","page":338},{"text":"٦٩٦٩ - (خ) سهل بن سعد - ﵁ - قال: قال رسولُ الله - ﷺ-: «أُحُد جَبَل يُحِبُّنا ونحِبُّه» أخرجه البخاري (١) .\n_________\n(١) تعليقًا ٣ / ٢٧٣ في الزكاة، باب خرص الثمر، قال الحافظ في \" الفتح \": هو موصول في فوائد علي بن خزيمة، أقول: وهو موصول أيضًا كما في حديث أنس الذي قبله رقم (٦٩٦٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (ح) (١٤٨٢) قال: وقال سليمان عن سعد بن سعيد،عن عمارة بن غزية، عن عباس، عن أبيه، فذكره.\nوقال الحافظ في الفتح (٣/٤٠٥) وعباس هو ابن سهل بن سعد، وهي موصولة في فوائد علي بن خزيمة.","vol":"9","page":338},{"text":"٦٩٧٠ - (خ م) أبو حميد الساعدي - ﵁ - قال: خرجنا مع رسول الله - ﷺ- غزوةَ تبوك ... وساق الحديث - وفيه: ثم أقبلنا حتى قَدِمنا واديَ القُرَى، فقال رسولُ الله - ﷺ-: «إني مُسْرِع، فمن شاءَ منكم فليسرع، ومن شاء فليمكثْ، فخرجنا حتى أشرفنا على المدينة، فقال: هذه طابة، وهذا أُحُد، وهو يحبنا ونحبه» .\nأخرجه مسلم (١) هكذا، قال: وساق الحديث، والحديث بطوله قد أخرجه هو والبخاري، وهو مذكور في موضعه (٢) .\n_________\n(١) رقم (١٣٩٢) في الحج، باب أحد جبل يحبنا ونحبه.\n(٢) رواه البخاري ٣ / ٢٧٢ و٢٧٣ في الزكاة، باب خرص الثمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٢٤) قال: حدثنا عفان، قال: حدثنا وهيب بن خالد. والدارمي (٢٤٩٨) قال: أخبرنا عبد الله بن مسلمة، قال: حدثنا سليمان بن بلال. والبخاري (٢/١٥٤) (٤/١١٩) قال: حدثنا سهل بن بكار، قال: حدثنا وهيب. وفي (٣/٢٦) و(٥/٤١) و(٦/٩) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان. ومسلم (٤/١٢٣) و(٧/٦١) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان بن بلال. وفي (٧/٦١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا المغيرة بن سلمة، قالا: حدثنا وهيب، وأبو داود (٣٠٧٩) قال: حدثنا سهل بن بكار، قال: حدثنا وهيب بن خالد، وابن خزيمة (٢٣١٤) قال: حدثنا محمد بن يحيى، قال: حدثنا عفان بن مسلم، قال: حدثنا وهيب.\nكلاهما - وهيب بن خالد، وسليمان بن بلال - عن عمرو بن يحيى، عن عباس بن سهل، فذكره.\n* والروايات مطولة ومختصرة.","vol":"9","page":338},{"text":"الفرع العاشر: في العقيق وذي الحُليفة\n٦٩٧١ - (خ م س) عبد الله بن عمر - ﵄ - قال: «إن النبيَّ - ﷺ- أُتِيَ وهو في مُعَرَّسِهِ من ذي الحليفة في بطن الوادي، فقيل له: إنك ببطحاءَ مباركة. قال موسى - هو ابن عقبة - وقد أناخ بنا سالم في المُناخ من المسجد الذي كان عبد الله يُنيخ به، يتحرَّى مُعرَّس رسولِ الله - ﷺ-، وهو أسفل من المسجد الذي ببطن الوادي، بينه وبين القبلة، وَسَطًا من ذلك» أخرجه البخاري ومسلم، وأخرج النسائي منه إلى قوله: «مباركة» وله في أخرى «أنَّ رسولَ الله - ﷺ- أناخ بالبطحاء التي بذي الحليفة، وصلَّى بها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المعرَّس): موضع التعريس، وهو نزول المسافر آخر الليل نزلةً للاستراحة والنوم. ⦗٣٤٠⦘\n(التحرِّي): القصد والاعتماد لتحقيق الغرض المطلوب.\n_________\n(١) رواه البخاري ٣ / ٣١١ في الحج، باب قول النبي ﷺ: العقيق واد مبارك، وفي الحرث والمزارعة، في باب من أحيا أرضًا مواتًا، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، ومسلم رقم (١٣٤٦) في الحج، باب التعريس بذي الحليفة والصلاة بها إذا صدر من الحج أو العمرة، والنسائي ٥ / ١٢٦ و١٢٧ في الحج، باب التعريس بذي الحليفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٨٧) (٥٥٩٥) قال: قرأت على أبي قرة موسى بن طارق. وفي (٢/٩٠) (٥٦٣٢) قال: حدثنا يحيى بن آدم. قال: حدثنا زهير. وفي (٢/١٠٤) (٥٨١٥) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (٢/١٣٦) (٦٢٠٥) قال: حدثنا سليمان بن داود الهاشمي، قال: أخبرنا إسماعيل. والبخاري (٢/١٦٧) قال: حدثنا محمد بن أبي بكر، قال: حدثنا فضيل بن سليمان. وفي (٣/١٤٠) قال: حدثنا قتيبة، قال: حدثنا إسماعيل بن جعفر. وفي (٩/١٣٠) قال: حدثنا عبد الرحمن بن المبارك، قال: حدثنا الفضيل. ومسلم (٤/١٠٦) قال: حدثنا محمد بن عباد، قال: حدثنا حاتم وهو ابن إسماعيل. (ح) وحدثنا محمد بن بكار بن الريان، وسريج بن يونس، قالا: حدثنا إسماعيل ابن جعفر. والنسائي (٥/١٢٦) قال: أخبرنا عبدة بن عبد الله، عن سويد، عن زهير، وابن خزيمة (٢٦١٦) قال: حدثنا محمد بن يحيى، قال: حدثنا الخضر بن محمد بن شجاع، قال: أخبرنا إسماعيل ابن جعفر.\nستتهم - موسى بن طارق، وزهير بن معاوية، ووهيب، وإسماعيل بن جعفر، وفضيل بن سليمان، وحاتم بن إسماعيل - عن موسى بن عقبة، عن سالم بن عبد الله، فذكره.\n* لم يذكر قول موسى بن عقبة الذي في آخر الحديث إلا إسماعيل بن جعفر.\nوبلفظ: «أن رسول الله -ﷺ- أناخ بالبطحاء التي بذي الحليفة فصلى بها» . وكان عبد الله بن عمر يفعل ذلك.\nأخرجه مالك الموطأ (٢٦٢) . وأحمد (٢/٢٨) (٤٨١٩) قال: حدثنا روح. وفي (٢/١١٢) (٥٩٢٢) قال: حدثنا إسحاق بن عيسى. وفي (٢/١٣٨) (٦٢٣٢) قال: قرأت على عبد الرحمن. والبخاري (٢/١٦٦) قال: حدثنا عبد الله بن يوسف. ومسلم (٤/١٠٦) قال: حدثنا يحيى بن يحيى. وأبو داود (٢٠٤٤) قال: حدثنا القعنبي. والنسائي (٥/١٢٧) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم، وفي الكبرى تحفة الأشراف (٨٣٣٨) عن أبي الطاهر بن السرح، عن ابن وهب.\nثمانيتهم - روح بن عبادة، وإسحاق بن عيسى، وعبد الرحمن بن مهدي، وعبد الله بن يوسف، ويحيى ابن يحيى، وعبد الله بن مسلمة القعنبي، وعبد الرحمن بن القاسم، وعبد الله بن وهب - عن مالك، عن نافع، فذكره.\n* أخرجه أحمد (٢/١١٩) (٦٠٠٤) قال: حدثنا هاشم. ومسلم (٤/١٠٦) قال: حدثني محمد بن رمح ابن المهاجر المصري (ح) وحدثنا قتيبة.\nثلاثتهم - هاشم بن القاسم، ومحمد بن رمح، وقتيبة بن سعيد - قال ابن رمح: أخبرنا. وقال الآخران: حدثنا ليث، عن نافع، قال: «كان ابن عمر ينيخ بالبطحاء التي بذي الحليفة، التي كان رسول الله -ﷺ- ينيخ بها، ويصلي بها.» .\nوعن نافع، وسالم، أن ابن عمر كان إذا مر بذي الحليفة، بات بها حتى يصبح. ويخبر أن رسول الله -ﷺ- كان يفعل ذلك.\nأخرجه ابن خزيمة (٢٦١٥) قال: حدثنا إسحاق بن إبراهيم الصواف، قال: حدثنا أحمد بن إسحاق الحضرمي، قال: حدثنا وهيب، قال: حدثني موسى بن عقبة، قال: حدثني نافع، وسالم، فذكراه.","vol":"9","page":339},{"text":"٦٩٧٢ - (خ د) عبد الله بن عباس - ﵄ - قال: قال عمر بن الخطاب: سمعتُ رسولَ الله - ﷺ- وهو بوادي العقيق - يقول: «أتاني الليلةَ آت من ربي، فقال: صلِّ في هذا الوادي المبارك، وقُلْ: عمرة في حَجَّة» . وفي رواية «وقل: عمرة وحجة» .\nوفي أخرى قال: «عمرة في حجة» أخرجه البخاري وأبو داود (١) .\n_________\n(١) رواه البخاري ٣ / ٣١٠ في الحج، باب قول النبي ﷺ: \" العقيق واد مبارك \"، وفي الحرث والمزارعة، باب من أحيا أرضًا مواتًا، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم، وأبو داود رقم (١٨٠٠) في المناسك، باب في الإقران.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٩) قال: حدثنا الوليد بن مسلم، وبشر بن بكر، قالا: حدثنا الأوزاعي. وأحمد (١/٢٤) (١٦١) قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي. وعبد بن حميد (١٦) قال: حدثنا هارون بن إسماعيل الخزاز، قال: حدثنا علي بن المبارك. والبخاري (٢/١٦٧) قال: حدثنا الحميدي، قال: حدثنا الوليد، وبشر بن بكر التنيسي، قالا: حدثنا الأوزاعي. وفي (٣/١٤٠) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا شعيب بن إسحاق، عن الأوزاعي. وفي (٩/١٣٠) قال: حدثنا سعيد بن الربيع، قال: حدثنا علي بن المبارك. وأبو داود (١٨٠٠) قال: حدثنا النفيلي، قال: حدثنا مسكين، عن الأوزاعي. وابن ماجة (٢٩٧٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن مصعب (ح) وحدثنا عبد الرحمن بن إبراهيم الدمشقي، يعني حميدا، قال: حدثنا الوليد بن مسلم، قالا: حدثنا الأوزاعي. وابن خزيمة (٢٦١٧) قال: حدثنا الربيع بن سليمان ومحمد بن مسكين اليمامي. قالا: حدثنا بشر بن بكر، قال: أخبرنا الأوزاعي.\nكلاهما - الأوزاعي، وعلي بن المبارك - عن يحيى بن أبي كثير، قال: حدثني عكرمة، عن ابن عباس، فذكره.","vol":"9","page":340},{"text":"٦٩٧٣ - (د) مالك [بن أنس]- ﵀ - قال: «لا ينبغي لأحد أن يجاوز المعرَّس، إذا قفل راجعًا إلى المدينة، حتى يصلِّيَ فيه ما بدا له، لأنه بلغني: أنَّ رسولَ الله - ﷺ- عَرَّس به» . أخرجه أبو داود، وقال: «المعرَّس على ستة أميال من المدينة» (١) .\n_________\n(١) رواه أبو داود رقم (٢٠٤٥) في المناسك، باب زيارة القبور، بلاغًا، وإسناده منقطع، ولكن له شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه أبو داود (٢٠٤٥) قال: حدثنا القعنبي، قال: مالك،فذكره بلاغا.","vol":"9","page":340},{"text":"<span data-type=\"title\" id=toc-1534>الفصل الثالث: في أماكن متعددة من الأرض</span>\n<span data-type=\"title\" id=toc-1535>الحجاز</span>\n٦٩٧٤ - (ت) عمرو بن عوف - ﵁ - أن رسولَ الله - ﷺ- قال: «إن الدِّين ليأرِزُ إلى الحجاز، كما تأرِزُ الحيةُ إلى جُحرها، وليَعْقِلَنَّ الدِّينُ من الحجاز مَعْقِل الأُرْوِيَّة من رأس الجبل، إن الدِّين بدأ غريبًا، وسيعود كما بدأ (١)، فطوبى للغرباء وهم الذين يُصْلحون ما أفسد الناسُ [من بَعْدي] من سُنَّتي» . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليعقلن) أي: ليعتصم ويلتجىء ويحتمي.\n(الأُرْوِيَّة): الشاة الواحدة من شياه الجبل، وجمعها: أروى.\n(طوبى): اسم الجنة، أي: فالجنة لأولئك المسلمين الذين كانوا غرباء في أول الإسلام، والذين يصيرون غرباء بين الكفار في آخره لصبرهم على أذى الكفار أولًا وآخرًا، أو لزومهم دين الإسلام.\n_________\n(١) في نسخ الترمذي المطبوعة: ويرجع غريبًا.\n(٢) رقم (٢٤٣٢) في الإيمان، باب ما جاء أن الإسلام بدأ غريبًا وسيعود غريبًا، وفي سنده كثير ابن عبد الله المزني، وهو ضعيف، ولأوله وآخره شواهد، وقال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٣٠) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا إسماعيل بن أبي أويس، قال: كثير بن عبد الله بن عمرو بن عوف بن زيد بن ملحة، عن أبيه، فذكره.\nوقال: هذا حديث حسن صحيح.\nقلت: فيه كثير بن عبد الله المزي، وهو ضعيف.","vol":"9","page":341},{"text":"٦٩٧٥ - (م) عبد الله بن عمر - ﵄ - أنَّ النبي - ﷺ- قال: «إنَّ الإسلام بدأ غريبًا وسيعود غريبًا كما بدأ، وهو يأرِز المسجدين كما تأرِزُ الحية إلى جُحْرها» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بدأ الإسلام غريبًا) أي: كان في أول الأمر كالغريب الذي لا أهل له عنده لقلة المسلمين يومئذ، وسيعود كما بدأ، أي: يقل المسلمون في آخر الزمان، فيصيرون كالغرباء بين الكفار.\n_________\n(١) رقم (١٤٦) في الإيمان، باب بيان أن الإسلام بدأ غريبًا وسيعود غريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/٩٠) قال: حدثني محمد بن رافع، والفضل بن سهل الأعرج، قالا: حدثنا شبابة بن سوار، قال: حدثنا عاصم وهو ابن محمد العمري، عن أبيه، فذكره.","vol":"9","page":342},{"text":"٦٩٧٦ - (ط) عمر بن الخطاب - ﵁ - كان يقول: «لَبَيْت بِرُكْبةَ أحبُّ إليَّ من عشرةِ أبيات بالشام» قال مالك: يريد لطول الأعمار والبقاء، ولشدة الوباء بالشام (١) . أخرجه «الموطأ» (٢) .\n_________\n(١) إنما قال عمر ﵁ ذلك حين وقع الوباء بالشام.\n(٢) ٢ / ٨٩٧ في الجامع، باب ما جاء في الطاعون بلاغًا، وإسناده معضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٧٢٤) بلاغا، فذكره.","vol":"9","page":342},{"text":"٦٩٧٧ - (م) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «غِلَظُ القلوب والجفاءُ: في المشرق، والإيمانُ في أهل الحجاز» أخرجه مسلم (١) .\n_________\n(١) رقم (٥٣) في الإيمان، باب تفاضل أهل الإيمان فيه ورجحان أهل اليمن فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٣٥) .ومسلم (١/٥٣) قال: حدثنا إسحاق بن إبراهيم.\nكلاهما - أحمد، وإسحاق - عن عبد الله بن الحارث المخزومي، عن ابن جريج.\n٠٢ وأخرجه أحمد (٣/٣٤٥) قال: حدثنا موسى بن داود، قال: أخبرنا ابن لهيعة.\nكلاهما - ابن جريج، وابن لهيعة - عن أبي الزبير، فذكره.\nوبنحوه: أخرجه أحمد (٣/٣٣٢) قال: حدثنا يحيى بن آدم، قال: حدثنا أبو عوانة، عن أبي بشر، عن سليمان، فذكره.","vol":"9","page":342},{"text":"<span data-type=\"title\" id=toc-1536>جزيرة العرب</span>\n٦٩٧٨ - (م) جابر بن عبد الله - ﵄ - قال: سمعتُ ⦗٣٤٣⦘ رسولَ الله - ﷺ- يقول: «إن الشيطان قد يَئِسَ أن يَعْبُدَهُ المصَلُّون في جزيرة العرب، ولكن في التحريش بينهم» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التحريش): الإغراء وإيقاع الفتن بين الناس، وحمل بعضهم على بعض بإيقاع الفساد بينهم.\n_________\n(١) رقم (٢٨١٢) في صفات المنافقين، باب تحريش الشيطان وبعثه سراياه لفتنة الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٣) قال: حدثنا أبو معاوية، وابن نمير. ومسلم (٨/١٣٨) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، عن جرير. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. والترمذي (١٩٣٧) قال: حدثنا هناد، قال: حدثنا أبو معاوية.\nأربعتهم - أبو معاوية، وابن نمير، وجرير، ووكيع - عن الأعمش، عن أبي سفيان، فذكره.","vol":"9","page":342},{"text":"٦٩٧٩ - (ط) محمد بن شهاب الزهري: أن رسولَ الله - ﷺ- قال: «لا يجتمع دينان في جزيرة العرب» .\nقال محمد بن شهاب: ففحَص عن ذلك عمر بن الخطاب، حتى أتاه الثلَج واليقين: أن رسولَ الله - ﷺ- قال: «لا يجتمع دِينان في جزيرة العرب» فأجلَى يهود خيبر (١) .\nقال مالك: وقد أجلى عمر يهود نَجْران وفَدَك، فأما يهود خيبر: فخرجوا منها، ليس لهم من الثمر ولا من الأرض شيء، وأما يهود فدك: فكان لهم نصف الثمر ونصف الأرض، [لأن رسول الله - ﷺ- كان صالحهم على نصف الثمر ونصف الأرض، فأقام لهم عمر بن الخطاب: نصف الثمر ⦗٣٤٤⦘ ونصف الأرض] قيمة من ذهبٍ وورِق وإبل، وحبال وأقتاب، ثم أعطاهم القيمة وأجلاهم منها. أخرجه «الموطأ» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفحص): البحث عن حقيقة الأمر وكشفه.\n(الثلَج): اليقين، ثلَج الأمر في قلبي: إذا ثبتَ واطمأننتُ إليه، وثَلَجَتْ نفسي بالأمر تثلَج ثُلوجًا، وثلِجت تثلج ثلَجًا.\n_________\n(١) ٢ / ٨٩٢ و٨٩٣ في الجامع، باب ما جاء في إجلاء اليهود من المدينة مرسلًا، وهو موصول في \" الصحيحين \" من حديث ابن عباس ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٧١٧) عن ابن شهاب، فذكره. وقال الزرقاني في شرح الموطأ (٤/٢٩٠): -مرسل، ورواه عبد الرزاق عن معمر عن ابن شهاب عن سعيد بن المسيب مرسلا، وهو موصول بنحوه من طرق في الصحيحين وغيرهما عن ابن عباس وعمر.","vol":"9","page":343},{"text":"٦٩٨٠ - (د) مالك بن أنس: قال: «[إن] عمر - ﵁ - أجلى أهل نجران، ولم يُجْلَوْا من تَيماء، لأنها ليست من بلاد العرب، فأمَّا الوادي: فإني أرى أنما لم يُجْلَ مَن فيها من اليهود: أنهم لم يَرَوْها من أرض العرب» . وعن مالك قال: وقد أجلى عمر يهود نجران وفدك. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٣٣) و(٣٠٣٤) في الخراج والإمارة، باب في إخراج اليهود من جزيرة العرب، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه أبو داود (٣٠٣٣) قال: حدثنا محمود بن خالد، قال: حدثنا عمر، يعني ابن عبد الواحد، قال: قال سعيد، يعني ابن عبد العزيز، فذكره.\nوفي (٣٠٣٤) قال: حدثنا ابن السرح، قال: حدثنا ابن وهب، قال: قال مالك، فذكره.","vol":"9","page":344},{"text":"٦٩٨١ - (م د ت) عمر بن الخطاب - ﵁ - أنه سمع رسولَ الله - ﷺ- يقول: «لأُخرجَنَّ اليهود والنصارى من جزيرة العرب فلا أتركُ فيها إلا مسلمًا (١)» .\nقال سعيد بن عبد العزيز: جزيرة العرب: ما بين الوادي إلى أقصى اليمن، إلى تُخوم العراق إلى البحر.\nأخرجه مسلم وأبو داود والترمذي، ولم يذكر كلام سعيد بن عبد العزيز ⦗٣٤٥⦘[سوى أبي داود] (٢) .\n_________\n(١) رواية مسلم: فلا أدع فيها إلا مسلمًا.\n(٢) رواه مسلم رقم (١٧٦٧) في الجهاد، باب إخراج اليهود والنصارى من جزيرة العرب، وأبو داود رقم (٣٠٣٠) في الخراج والإمارة، باب في إخراج اليهود والنصارى من جزيرة العرب، والترمذي رقم (١٦٠٦) في السير، باب ما جاء في إخراج اليهود والنصارى من جزيرة العرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٩) (٢٠١) قال: حدثنا عبد الرزاق، قال: أنبأنا ابن جريج. وفي (١/٣٢) (٢١٩) قال: حدثنا روح ومؤمل. قالا: حدثنا سفيان الثوري. وفي (٣/٣٤٥) قال: حدثنا موسى، قال: حدثنا ابن لهيعة. ومسلم (٥/١٦٠) قال: حدثني زهير بن حرب، قال: حدثنا الضحاك بن مخلد، عن ابن جريج. (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج (ح) وحدثني زهير بن حرب، قال: حدثنا روح بن عبادة، قال: أخبرنا سفيان الثوري. (ح) وحدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل، وهو ابن عبيد الله. وأبو داود (٣٠٣٠) قال: حدثنا الحسن بن علي، قال: حدثنا أبو عاصم وعبد الرزاق. قالا: أخبرنا ابن جريج. وفي (٣٠٣١) قال: حدثنا أحمد بن حنبل، قال: حدثنا أبو أحمد محمد بن عبد الله، قال: حدثنا سفيان. والترمذي (١٦٠٦) قال: حدثنا موسى بن عبد الرحمن الكندي، قال: حدثنا زيد بن الحباب، قال: أخبرنا سفيان الثوري. وفي (١٦٠٧) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا أبو عاصم وعبد الرزاق. قالا: أخبرنا ابن جريج. والنسائي في الكبرى الورقة (١١٦ب) قال: أخبرني عمرو بن هشام، قال: حدثني مخلد، عن سفيان.\nأربعتهم - ابن جريج، وسفيان الثوري، وابن لهيعة، ومعقل - عن أبي الزبير، عن جابر، فذكره.\n* أخرجه أحمد (١/٣٢) (٢١٥) قال: حدثنا أبو أحمد الزبيري. قال: حدثنا سفيان، عن أبي الزبير، عن جابر، عن عمر، -﵁-، قال: لئن عشت إن شاء الله لأخرجن اليهود والنصارى من جزيرة العرب.","vol":"9","page":344},{"text":"٦٩٨٢ - (د) عبد الله بن عباس وجويرية بن قدامة - ﵄ - قالا: أوصى رسولُ الله - ﷺ- عند موته: «أخرجوا المشركين من جزيرة العرب، وأجيزوا الوفد بنحو ما كنتُ أجيزهم» .\nقال يعقوب بن محمد: سألت المغيرة بن عبد الرحمن عن جزيرة العرب؟ فقال: مكة والمدينة واليمامة واليمن، وقال يعقوب: العَرْج أول اليمامة، قال يعقوب: وحُدِّثت: أن جزيرة العرب: ما بين وادي القرَى إلى أقصى اليمن، وما بين البحر إلى تخوم العراق في الأرض في العرض.\nوفي رواية عن ابن عباس وحده: أنَّ النبي - ﷺ- «أوصى بثلاثة، فقال: أخرجوا المشركين من جزيرة العرب، وأجِيزوا الوفد بنحو ما كنت أُجِيزهم» قال ابن عباس: وسكت عن الثالثة، أو قال: فأُنسيتها. أخرج أبو داود الثانية (١)، والأولى ذكرها رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أجيزوا الوفد) الوفد: الجماعة الذين يقصدون الملوك والأمراء ومن ⦗٣٤٦⦘ يجري مجراهم، ينتجعونهم ويستنجدونهم، وإجازتهم: إعطاؤهم الجائزة، وهي ما جاؤوا يلتمسونه من العطاء، وأصل ذلك في اللغة: أن يعطي الرجلُ الرجلَ ماءً، ويعبره ليذهب في وجهه الذي يريد، يقول الرجل إذا ورد الماء لقيم الماء: أجزني ماء، أي: أعطني ماء حتى أذهب لوجهي، وأجوز عنك، ثم كثر هذا حتى استعمل في العطاء، فسموا العطية جائزة.\n_________\n(١) رقم (٣٠٢٩) في الخراج والإمارة، باب في إخراج اليهود والنصارى من جزيرة العرب، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٢٦) . وأحمد (١/٢٢٢) (١٩٣٥) والبخاري (٤/٨٥) قال: حدثنا قبيصة. وفي (٤/١٢٠) قال: حدثنا محمد. وفي (٦/١١) قال: حدثنا قتيبة. ومسلم (٥/٧٥) قال: حدثنا سعيد بن منصور، وقتيبة بن سعيد، وأبو بكر بن أبي شيبة، وعمرو الناقد. وأبو داود (٣٠٢٩) قال: حدثنا سعيد ابن منصور. والنسائي في الكبرى تحفة الأشراف (٥٥١٧) عن محمد بن منصور.\nتسعتهم - الحميدي، وأحمد، وقبيصة، ومحمد بن سلام، وقتيبة، وسعيد، وأبو بكر، وعمرو، ومحمد بن منصور - عن سفيان بن عيينة، عن سليمان بن أبي مسلم الأحول.\n٢- وأخرجه أحمد (١/٣٥٥) (٣٣٣٦) ومسلم (٥/٧٥) قال: حدنثا إسحاق بن إبراهيم. والنسائي في الكبرى- تحفة الأشراف ٥٥٢٤) عن محمد بن عبد الله المخرمي.\nثلاثتهم - أحمد، وإسحاق، ومحمد- عن وكيع، عن مالك بن مغول، عن طلحة بن مصرف.\nكلاهما - سليمان، وطلحة- عن سعيد بن جبير، فذكره.","vol":"9","page":345},{"text":"٦٩٨٣ - (خ م) عبد الله بن عمر - ﵄ -: «أن عمر أجْلَى اليهودَ والنصارى من أرض الحجاز، وأنَّ رسولَ الله - ﷺ- لما ظهر على خيبر أراد إخراج اليهود منها، وكانت الأرضُ لَمَّا ظهر عليها لله ولرسوله وللمسلمين، فأراد إخراج اليهود منها، فسألت اليهود رسولَ الله - ﷺ- أن يُقِرّهم بها على أن يَكْفُوا العمل ولهم نصف الثمر، فقال لهم رسولُ الله - ﷺ-: نقرّكم بها على لك ما شئنا، فَقُرُّوا بها حتى أجلاهم عمر في إمارته إلى تَيماءَ وأرِيحاء» .\nزاد في رواية: «وأجْلَى أهل خيبر وأهل فدك، ونصارى نجران، ولم يُجْلِ أهل الوادي، ولا أهل تَيماء، لأنهما ليستا من جزيرة العرب» .\nأخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ١٨١ في الجهاد، باب ما كان النبي ﷺ يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه، ومسلم رقم (١٥٥١) في المساقاة، باب المساقاة والمعاملة بجزء من الثمر والزرع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٤٩) (٦٣٦٨) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. والبخاري (٣/١٤٠) و(٤/١١٦) قال: حدثنا أحمد بن المقدام، قال: حدثنا فضيل بن سليمان، ومسلم (٥/٢٧) قال: حدثنا محمد بن رافع، وإسحاق بن منصور، قالا: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج.\nكلاهما - ابن جريج، وفضيل - عن موسى بن عقبة، قال: أخبرنا نافع، فذكره.","vol":"9","page":346},{"text":"<span data-type=\"title\" id=toc-1537>اليمن</span>\n٦٩٨٤ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «أتاكم أهلُ اليمن أرقُّ أفئدة، وألينُ قلوبًا، الإيمان يَمان، والحكمةُ يمانية، ورأسُ الكفر قِبلَ المشرق، والفخرُ والخُيلاء في أصحاب الإبل، والسكينةُ والوقارُ في أهل الغنم» .\nوفي رواية: قال: سمعتُ رسولَ الله - ﷺ- يقول: «الفَخْرُ والخُيَلاَءُ في الفَدَّادين أهلِ الوبر، والسكينةُ في أهل الغنم، والإيمانُ يَمان، والحكمةُ يمانية» أخرجه البخاري ومسلم.\nوفي رواية للبخاري قال: «أتاكم أهل اليمن أضعفُ قلوبًا، وأرقُّ أفئدة، الفقهُ يمان، والحكمةُ يمانية» .\nولمسلم قال: «جاء أهل اليمن هم أرقُّ أَفئدة، وأضعفُ قلوبًا، الإيمان يمانٍ، والفقهُ يمان، والحكمة يمانية» .\nوفي رواية الترمذي: أنَّ النبي - ﷺ- قال: «الإيمانُ يمان، والكفرُ قِبل المشرق، والسكينة لأهل الغنم، والفخرُ والرِّياءُ في الفدَّادين أهلِ الخيل والوبَر، يأتي المسيح، حتى إذا جاء دُبُرَ أُحُد صرفت الملائكة وجهه قبل الشام، وهنالك يهلِك» (١) .\n⦗٣٤٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفئدة): جمع فؤاد.\n(الخيلاء): الكبر والعجب.\n(الفدَّادين): قال الهروي: قال أبو عمرو: هي الفدادِين جمع فدان مشددًا وهي البقر التي يُحرَثُ بها، وأهلها أهل جفاء لبعدهم عن الأمصار، قال: وقال أبو بكر: أراد: في أصحاب الفدادين، فحذف «أصحاب» وأقام الفدادين مقامهم، قال: وقال الأصمعي: الفدَّادين مشددًا وهم الذين تَعْلُو أصواتهم في حروثهم وأموالهم ومواشيهم، يقال: فدَّ يفِد فديدًا: إذا اشتد صوته، قال: وقال أبو عبيدة: الفدَّادين مشددًا: هم المكثرون من الإبل، وهم جُفَاةٌ أهل خيلاء، ويكون معنى «فدّادٍ» في هذا كمعنى بَزَّاز، وعطَّار، أي: أنه منسوبٌ إليه معروف به، وقال أبو العباس: الفدَّادون: الجمَّالون، والرُّعيان، والبَقَّارون، والحمَّارون.\n(أهل الوبر): الوبر، وبر الإبل، والمراد: أهل ذوات الوبر، أي: أصحاب الإبل.\n_________\n(١) رواه البخاري ٦ / ٣٨٧ في الأنبياء، باب قول الله تعالى: ﴿يا أيها الناس إنا خلقناكم من ذكر وأنثى﴾، وفي المغازي، باب قدوم الأشعريين، وفي بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، ومسلم رقم (٥٢) في الإيمان، باب تفاضل أهل الإيمان، والترمذي رقم (٢٢٤٤) في الفتن، باب ما جاء في الدجال لا يدخل المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «أتاكم أهل اليمن. أضعف قلوبا، وأرق أفئدة. الفقه يمان، والحكمة يمانية.» .\nزاد في رواية سفيان: «والجفاء والقسوة وعلظ القلوب في الفدادين أهل الوبر عند أصول أذناب الإبل من ربيعة ومضر.» .\nأخرجه الحميدي (١٠٤٩) قال: حدثنا سفيان. قال: حدثنا أبو الزناد. وأحمد (٢/٥٤١) قال: حدثنا حسين. قال: حدثنا ابن أبي الزناد، عن أبيه. والبخاري (٥/٢٢٠) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب قال: حدثنا أبو الزناد. ومسلم (١/٥٢) قال: حدثني عمرو الناقد وحسن الحلواني. قالا: حدثنا يعقوب، وهو ابن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح.\nكلاهما - أبو الزناد، وصالح بن كيسان - عن الأعرج، فذكره.\nوبلفظ: «جاء أهل اليمن، هم أرق أفئدة، الإيمان يمان، والفقه يمان، والحكمة يمانية.» .\nأخرجه أحمد (٢/٢٣٥) قال: حدثنا محمد بن أبي عدي، عن ابن عون، وفي (٢/٢٦٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن أيوب. وفي (٢/٢٧٧) قال: حدثنا عبد الرزاق. قال: أخبرنا هشام بن حسان. وفي (٢/٤٧٤) قال: حدثنا يحيى بن سعيد، عن ابن عون. وفي (٢/٤٨٨) قال: حدثنا إسماعيل. قال: أخبرنا هشام بن حسان. (ح) وحدثنا حسين بن محمد. قال: حدثنا جرير بن حازم وفي (٢/٥٤١) قال: حدثنا مؤمل بن إسماعيل. قال: حدثنا حماد، يعني ابن سلمة. قال: حدثنا هشام وحبيب بن الشهيد. ومسلم (١/٥١) قال: حدثنا أبو الربيع الزهراني. قال: أنبأنا حماد. قال: حدثنا أيوب. وفي (١/٥٢) قال: حدثنا محمد بن المثنى. قال: حدثنا ابن أبي عدي. (ح) وحدثني عمرو الناقد. قال: حدثنا إسحاق بن يوسف الأزرق.\nكلاهما عن ابن عون.\nخمستهم - ابن عون، وأيوب، وهشام، وجرير، وحبيب - عن محمد بن سيرين، فذكره.\n* في رواية هشام بن حسان عند أحمد (٢/٢٧٧) زاد في أول الحديث: «لما نزلت: إذا جاء نصر الله والفتح. ثم ذكر الحديث.\n* الروايات ألفاظها متقاربة. وأثبتنا لفظ أيوب عند مسلم (١/٥١) .\nوبلفظ: «الفخر والخيلاء في الفدادين أهل الوبر، والسكينة في أهل الغنم، والإيمان يمان، والحكمة يمانية.»\nأخرجه البخاري (٤/٢١٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (١/٥٢) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا أبو اليمان. قال: أخبرنا شعيب.\nكلاهما - شعيب، ويونس - عن ابن شهاب الزهري. قال: أخبرني أبو سلمة بن عبد الرحمن، فذكره.\n* أخرجه أحمد (٢/٢٦٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن ابن المسيب وأبي سلمة، أو أحدهما، عن أبي هريرة، فذكراه.\nوبلفظ: «أتاكم أهل اليمن، هم أضعف قلوبا، وأرق أفئدة، الإيمان يمان، والحكمة يمانية.» .\nأخرجه أحمد (٢/٥٠٢) قال: حدثنا يزيد. والترمذي (٣٩٣٥) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد.\nكلاهما - يزيد بن هارون، وعبد العزيز- عن محمد بن عمرو، عن أبي سلمة، فذكره.\nوبلفظ: «الإيمان يمان، والكفر قبل المشرق، والسكينة في أهل الغنم، والفخر والرياء في الفدادين أهل الخيل والوبر.» .\nأخرجه أحمد (٢/٣٧٢) قال: حدثنا سليمان. قال: حدثنا إسماعيل. وفي (٢/٤٠٧) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم. وفي (٢/٤٥٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٨٤) قال: حدثنا عبد الرحمن، عن زهير. ومسلم (١/٥٢) قال: حدثني يحيى بن أيوب وقتيبة وابن حجر، عن إسماعيل بن جعفر. قال ابن أيوب: حدثنا إسماعيل. والترمذي (٢٢٤٣) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد.\nخمستهم - إسماعيل بن جعفر، وعبد الرحمن بن إبراهيم، وشعبة، وزهير بن محمد، وعبد العزيز بن محمد- عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\nوبلفظ: «أتاكم أهل اليمن، هم أرق أفئدة، وألين قلوبا، الإيمان يمان، والحكمة يمانية، والفخر والخيلاء في أصحاب الإبل، والسكينة والوقار في أهل الغنم.» .\nزاد في رواية أبي معاوية «... رأس الكفر قبل المشرق.» .\nأخرجه أحمد (٢/٢٥٢) قال: حدثنا أبو معاوية ويعلى. وفي (٢/٤٨٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والبخاري (٥/٢١٩) قال: حدثنا محمد بن بشار. قال: حدثنا ابن أبي عدي، عن شعبة. (ح) وقال غندر، عن شعبة ومسلم (١/٥٣) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية. (ح) وحدثنا قتيبة بن سعيد وزهير بن حرب قالا: حدثنا جرير. (ح) وحدثنا محمد بن المثنى. قال: حدثنا ابن أبي عدي. (ح) وحدثني بشر بن خالد قال: حدثنا محمد، يعني ابن جعفر. قالا: حدثنا شعبة.\nأربعتهم - أبو معاوية، ويعلى، وشعبة، وجرير - عن سليمان الأعمش، عن أبي صالح ذكوان، فذكره. وبلفظ: «الإيمان يمان، الإيمان يمان، الإيمان يمان، رأس الكفر المشرق، والكبر والفخر في الفدادين أصحاب الوبر» .\nأخرجه أحمد (٢/٤٢٥) قال: حدثنا إسماعيل. قال: أخبرنا الجريري، عن أبي مصعب، فذكره.\nوبلفظ: «ألا إن الإيمان يمان، والحكمة يمانية، وأجد نفس ربكم من قبل اليمن. وقال أبو المغيرة. من قبل المغرب ألا إن الكفر والفسوق وقسوة القلب في الفدادين أصحاب الشعر والوبر الذين تغتالهم الشياطين على أعجاز الإبل.» .\nأخرجه أحمد (٢/٥٤١) قال: حدثنا عصام بن خالد. قال: حدثنا حريز، عن شبيب أبي روح، فذكره.\nوبلفظ: «الإيمان يمان، والفقه يمان، والحكمة يمانية، أتاكم أهل اليمن، فهم أرق أفئدة، وألين قلوبا، والكفر قبل المشرق، والفخر والخيلاء في أهل الخيل والإبل والفدادين أهل الوبر، والسكينة في أهل الغنم» .\nأخرجه أحمد (٢/٣٨٠) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ابن لهيعة، عن الحارث بن يزيد، عن ثابت بن الحارث، فذكره.\nوعن همام بن منبه. قال: قدمت المدينة فرأيت حلقة عند منبر النبي -ﷺ-. فسألت؟ فقيل لي: أبو هريرة: قال: فسألت. فقال لي: ممن أنت؟ قلت: من أهل اليمن. فقال: سمعت حبي، أو قال: سمعت أبا القاسم -ﷺ- يقول: «الإيمان يمان، والحكمة يمانية، هم أرق قلوبا، والجفاء في الفدادين أصحاب الوبر. وأشار بيده نحو المشرق.» .\nأخرجه أحمد (٢/٢٥٨) قال: حدثنا عبد الرزاق. قال: أخبرنا عقيل بن معقل، عن همام بن منبه، فذكره.\nوبلفظ: «الخيلاء والفخر في أهل الخيل والإبل، والسكينة في أهل الغنم.» .\nأخرجه أحمد (٢/٣١٩) قال: حدثنا عبد الرزاق بن همام. قال: حدنثا معمر، عن همام، فذكره.\nوبلفظ: «جاء أهل اليمن، هم أرق أفئدة، وأضعف قلوبا، الإيمان يمان، والحكمة يمانية، السكينة في أهل الغنم، والفخر والخيلاء في الفدادين أهل الوبر قبل مطلع الشمس.» .\nأخرجه مسلم (١/٥٢) قال: حدثنا عبد الله بن عبد الرحمن. قال: أخبرنا أبو اليمان، عن شعيب، عن الزهري. قال: حدثني سعيد بن المسيب، فذكره.\n* أخرجه أحمد (٢/٢٦٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري، عن ابن المسيب وأبي سلمة، أو أحدهما، عن أبي هريرة، فذكراه نحوه.","vol":"9","page":347},{"text":"٦٩٨٥ - (خ م) أبو مسعود [البدري]- ﵁ - أن رسولَ الله - ﷺ- قال: «الإيمانُ هاهنا - وأشار بيده إلى اليمن - والقسوةُ وغِلَظُ القلوب في الفَدَّادين عند أصول أذناب الإبل، حيث يطلُع قَرْنا الشيطان ⦗٣٤٩⦘ في ربيعة ومُضَر» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ٣٨٧ في الأنبياء، باب قول الله تعالى: ﴿يا أيها الناس إنا خلقناكم من ذكر وأنثى﴾، وفي بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، وفي المغازي، باب قدوم الأشعريين وأهل اليمن، وفي الطلاق، باب اللعان، ومسلم رقم (٥١) في الإيمان، باب تفاضل أهل الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٥٨) قال: حدثنا سفيان وأحمد (٤/١١٨) قال: حدثنا يزيد (ح) ومحمد بن عبيد. وفي (٥/٢٧٣) قال: حدثنا يحيى. والبخاري (٤/١٥٥) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٤/٢١٧) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (٥/٢١٩) قال: حدثني عبد الله بن محمد الجعفي، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة.\nوفي (٧/٦٨) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. ومسلم (١/٥١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. (ح) وحدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا أبو كريب، قال: حدثنا ابن إدريس (ح) وحدثنا يحيى بن حبيب الحارثي، قال: حدثنا معتمر.\nتسعتهم - سفيان بن عيينة، ويزيد، ومحمد بن عبيد، ويحيى، وشعبة، وأبو أسامة، وعبد الله بن نمير، وابن إدريس، ومعتمر - عن إسماعيل بن أبي خالد، عن قيس بن أبي حازم، فذكره.","vol":"9","page":348},{"text":"٦٩٨٦ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- نظر قِبَلَ اليمن، فقال: «اللهم أقبِلْ بقلوبهم، وبارك لنا في صاعنا ومُدِّنا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٣٠) في المناقب، باب في فضل اليمن، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/١٨٥) والترمذي (٣٩٣٤) قال: حدثنا عبد الله بن أبي زياد القطواني، وغير واحد.\nكلاهما - أحمد، وعبيد الله - عن أبي داود الطيالسي سليمان بن داود، قال: حدثنا عمران القطان، عن قتادة، عن أنس بن مالك.، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب، لا نعرفه من حديث زيد بن ثابت إلا من حديث عمران القطان.","vol":"9","page":349},{"text":"<span data-type=\"title\" id=toc-1538>الشام</span>\n٦٩٨٧ - (د) عبد الله بن عمرو بن العاص - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «ستكون هجرة بعد هجرة، فخيارُ أهل الأرض: ألزمهم مُهاجَرَ إبراهيم، ويبقى في كل أرض إذ ذاك شِرارُ أهلها، تَلفِظهم أرضُوهم، تَقْذَرُهم نَفْسُ الله ﷿، وتحشرهم النار مع القِرَدةِ والخنازير» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المهاجَر): الموضع الذي يهاجر إليه، ومهاجر إبراهيم خليل الله عليه ⦗٣٥٠⦘ السلام: هو الشام، فأراد بالهجرة الثانية في قوله: «ستكون هجرةٌ بعد هجرة» الهجرة إلى الشام، يرغب في المقام بها.\n(لَفَظَتْهُم) الأرض تلفظهم، أي: تقذفهم كما تُرمَى اللفاظة من الفم.\n(تقذرهم نفس الله) معناه أن الله ﷿ يكره خروجهم إليها ومقامهم بها، فلا يوفقهم لذلك، فصاروا بالرِّدة وترك القبول كالشيء الذي تقذره النفس فلا تقبله.\n_________\n(١) رقم (٢٤٨٢) في الجهاد، باب سكنى الشام، وفي سنده شهر بن حوشب، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٩٨) (٦٨٧١) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٢/٢٠٩) (٦٩٥٢) قال: حدثنا أبو داود وعبد الصمد، المعنى، قالا: حدثنا هشام. وأبو داود (٢٤٨٢) قال: حدثنا عبيد الله بن عمر، قال: حدثنا معاذ بن هشام، قال: حدثني أبي.\nكلاهما - معمر، وهشام - عن قتادة، عن شهر بن حوشب، فذكره.\nقلت: فيه شهر بن حوشب.","vol":"9","page":349},{"text":"٦٩٨٨ - (ت) زيد بن ثابت - ﵁ - قال: كُنَّا يومًا عند رسول الله - ﷺ- نؤلِّف القرآن من الرِّقاع، فقال رسولُ الله - ﷺ-: «طوبَى للشام، فقلت: لم ذلك يا رسول الله؟ قال: لأن الملائكة باسطة أجنحتَها عليها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٤٩) في المناقب، باب في فضل الشام واليمن، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/١٨٤) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وفي (٥/١٨٤) قال: حدثنا يحيى بن إسحاق، قال: أخبرنا يحيى بن أيوب. والترمذي (٣٩٥٤) قال: حدثنا محمد بن بشار، قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت يحيى بن أيوب.\nكلاهما - ابن لهيعة، ويحيى - عن يزيد بن أبي حبيب، عن عبد الرحمن بن شماسة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، إنما نعرفه من حديث يحيى بن أيوب.","vol":"9","page":350},{"text":"٦٩٨٩ - (د) عبد الله بن حوالة - ﵁ - قال: قال رسولُ الله - ﷺ-: «سيصير الأمر إلى أن تكونوا جُنُودًا مُجَنَّدَة: جُنْد بالشام، وجند بالعراق، فقلت: خِرْ لي يا رسول الله إن أدركتُ ذلك، فقال: عليك بالشام، فإنها خِيَرةُ الله في أرضه، يَجتبِي إليها خيرتَه من عباده، فأما إن أبيتم فعليكم بيمَنِكم، واسقُوا من غُدُرِكم، فإن الله توكل [لي] بالشام وأهله» . ⦗٣٥١⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خِرْ لي): اجعل لي من أمري خيرًا، وألهمني فعله، أو اختر لي الأصلح.\n(الاجتباء): الاختيار والإصفاء.\n_________\n(١) رقم (٢٤٨٣) في الجهاد، باب في سكنى الشام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١١٠) قال: حدثنا حيوة بن شريح، ويزيد بن عبد ربه، وأبو داود (٢٤٨٣) قال: حدثنا حيوة بن شريح الحضري.\nكلاهما - حيوة، ويزيد - قالا: حدثنا بقية، قال: حدثني بحير بن سعد، عن خالد بن معدان، عن أبي قتيلة، فذكره.\nقلت: رجاله ثقات، وفي النفس شيء من تدليس بقية.","vol":"9","page":350},{"text":"٦٩٩٠ - (ت) بهز بن حكيم (١) عن أبيه عن جده قال: قلتُ «يا رسول الله أين تأمرني؟ قال: هاهنا، ونَحَا بيده نحو الشام» .\nأخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: عمرو بن شعيب، وهو خطأ.\n(٢) رقم (٢١٩٣) في الفتن، باب ما جاء في الشام، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٣) قال: حدثنا يزيد. قال: أخبرنا بهز. وفي (٥/٥) قال: حدثنا يحيى، عن بهز. والترمذي (٢١٩٢) و(٢٤٢٤) و(٣١٤٣) قال: حدثنا أحمد بن منيع. قال: حدثنا يزيد بن هارون. قال: أخبرنا بهز بن حكيم. والنسائي في الكبرى تحفة الأشراف (٨/١١٣٩٨، ١١٣٩٩) عن محمد بن إسماعيل بن إبراهيم، عن يحيى بن أبي بكير، عن شبل بن عباد، عن أبي قزعة. كلاهما - بهز بن حكيم، وأبو قزعة - عن حكيم بن معاوية، فذكره.\n* فرقه الترمذي والنسائي إلى حديثين.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"9","page":351},{"text":"<span data-type=\"title\" id=toc-1539>دمشق</span>\n٦٩٩١ - (د) أبو الدرداء - ﵁ - أن رسولَ الله - ﷺ- قال: «إن فُسطَاط المسلمين يوم الملحمة بالغُوطَةِ إلى جانب مدينة يقال لها: دمشقُ، من خير مدائن الشام» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغوطة): اسم البساتين والمياه التي عند دمشق، وهي غوطة دمشق. ⦗٣٥٢⦘\n(الفُسطاط) هاهنا: أراد به البلدة الجامعة للناس، ومنه سميت مصر الفسطاط.\n(الملحمة): الحرب والقتال، جمعها: الملاحم.\n_________\n(١) رقم (٣٢٩٨) في الملاحم، باب في المعقل من الملاحم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/١٩٧) قال: حدثنا إسحاق بن عيسى وأبو داود (٤٢٩٨) قال: حدثنا هشام بن عمار.\nكلاهما - إسحاق، وهشام - قالا: حدثنا يحيى بن حمزة، عن عبد الرحمن بن يزيد بن جابر، قال: حدثني زيد بن أرطأة، قال: سمعت جبير بن نفير، فذكره.","vol":"9","page":351},{"text":"٦٩٩٢ - (د) مكحول: أن رسولَ الله - ﷺ- قال: «موضع فُسطاط المسلمين في الملاحم: أرضٌ يقال لها: الغُوطَة» أخرجه أبو داود (١) .\nوفي رواية عنه موقوفًا قال: «لَيَمْخَرَنَّ الرُّومُ الشَّامَ أربعين صباحًا لا يمتنع فيها إلا دمشق وعَمَّان» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المخْرُ): شق السفينة الماء وجريها فيه، فنقل إلى كل من فَعل مثل ذلك في الماء والأرض وغيرهما، أراد: أن الرومَ تدخل الشام وتجوس خلاله وتطُوفُه.\n_________\n(١) مرسلًا رقم (٤٦٤٠) في السنة، باب في الخلفاء، وهو حديث صحيح بشواهده.\n(٢) مرسلًا رقم (٤٦٣٨) في السنة، باب في الخلفاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (٤٦٤٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، قال: حدثنا برد أبو العلاء، عن مكحول، فذكره.\nوالرواية الثانية:\nأخرجها أبو داود (٤٦٣٨) قال: حدثنا علي بن سهل الرملي، قال: حدثنا الوليد، قال: حدثنا سعيد بن عبد العزيز، عن مكحول، فذكره.\nقلت: مكحول لم يسمع من الرسول -ﷺ-، فقوله مرسل.","vol":"9","page":352},{"text":"٦٩٩٣ - (د) عبد الرحمن بن سليمان: «سيأتي ملك من ملوك العجم يظهر على المدائن كلها إلا دمشق» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٣٩) في السنة، باب في الخلفاء مرسلًا، وهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (٤٦٣٩) قال: حدثنا موسى بن عامر المري، قال: حدثنا الوليد، قال: حدثنا عبد العزيز بن العلاء، أنه سمع أبا عيسى عبد الرحمن بن سلمان يقول، فذكره.","vol":"9","page":352},{"text":"<span data-type=\"title\" id=toc-1540>بيت المقدس</span>\n٦٩٩٤ - (د) ميمونة - مولاةُ رسولِ الله - ﷺ﵂ - قالت: قلت: يا رسولَ الله، أفْتِنَا في بيت المقدس؟.\nقال: ائتوه فصلُّوا فيه - وكانت البلاد إذ ذاك حَرْبًا - فإن لم تأتوه [وتصلُّوا فيه] فابعثوا بزيت يُسْرَجُ في قناديله. أخرجه أبو داود (١) .\nوقد تقدَّم في «فضل مكة» أحاديث «لا تشدُّ الرِّحال إلا لثلاثةِ مساجدَ» فلم نُعِدْ ذِكْرها هاهنا.\n_________\n(١) رقم (٤٥٧) في الصلاة، باب في السرج في المساجد، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منكر: أخرجه أحمد (٦/٤٦٣) قال: حدثنا علي بن بحر. (ح) وحدثنا أبو موسى الهروي. وابن ماجة (١٤٠٧) قال: حدثنا إسماعيل بن عبد الله الرقي.\nثلاثتهم - علي بن بحر، وأبو موسى الهروي. وإسماعيل بن عبد الله الرقي - قالوا: حدثنا عيسى بن يونس. قال: حدثنا ثور بن يزيد، عن زياد بن أبي سودة، عن أخيه عثمان بن أبي سودة. فذكره.\n* وأخرجه أبو داود (٤٥٧) قال: حدثنا النفيلي. قال: حدثنا مسكين، عن سعيد بن عبد العزيز، عن زياد بن أبي سودة، عن ميمونة مولاة النبي -ﷺ-، فذكرته. ولم يذكر فيه: عثمان بن أبي سودة.\nقال عنه الشيخ الألباني في ضعيف سنن ابن ماجة: منكر.","vol":"9","page":353},{"text":"<span data-type=\"title\" id=toc-1541>وَجٌّ</span>\n٦٩٩٥ - (د) الزبير بن العوام - ﵁ - قال: «لَمَّا أقبلنا مع رسولِ الله - ﷺ- من لِيَّةَ، حتى إذا كُنَّا عند السِّدْرة، وقف رسولُ الله - ﷺ- في طَرَف القَرْن الأسود حَذْوها، واستقبل نَخِبًا ببصره [وقال مرة: واديَه] ووقف حتى اتّقَفَ الناسُ كلُّهم، ثم قال: إن صيد وَجّ وعِضاهه حرم محرَّم لله، وذلك قبل نزوله الطائف وحصاره على ثقيف» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَجّ): وادٍ بين الطائف ومكة، قال الخطابي: ولست أعلم لتحريم ⦗٣٥٤⦘ «وج» معنى إلا أن يكون على سبيل الحمى لنوع من منافع المسلمين، أو أنه حرَّمه وقتًا مخصوصًا، ثم أحله، ويدل على ذلك قبل نزوله الطائف لحصار ثقيف، ثم عاد الأمر فيه إلى الإباحة.\n(لِيَّة): موضع، والقرن الأسود: جُبَيْلٌ صغيرٌ هناك.\n(نَخِبًا): قال الخطابي: أراد جبلًا أو موضعًا، ولست أُحِقُّه.\n(اتَّقَف): مطاوع وقف، تقول: وقفته فاتَّقَف، مثل: وعدته فاتَّعدَ، والأصل فيه: ايْتَقَف وايْتَعَدَ، فلما ثقل النطق به أدغَمُوا.\n_________\n(١) رقم (٢٠٣٢) في المناسك، باب في مال الكعبة، وفي إسناده محمد بن عبد الله بن إنسان الطائفي وأبوه، وهما لينان في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه الحميدي (٦٣) وأحمد (١/١٦٥) (١٤١٦) وأبو داود (٢٠٣٢) قال: حدثنا حامد بن يحيى.\nثلاثتهم - الحميدي، وأحمد، وحامد - قالوا: حدثنا عبد الله بن الحارث، عن محمد بن عبد الله بن إنسان الطائفي، عن أبيه، عن عروة، فذكره.\nقلت: فيه محمد بن عبد الله بن إنسان، وقال الحافظ في التهذيب (٩/٢٤٨) وقال البخاري لما ذكر حديثه في صيدوج، لم يتابع عليه.","vol":"9","page":353},{"text":"<span data-type=\"title\" id=toc-1542>مسجد العَشَّار</span>\n٦٩٩٦ - (د) إبراهيم بن صالح بن درهم: قال: سمعتُ أبي يقول: انطلقنا حاجِّين، فإذا رجل، فقال لنا: إلى جنبكم قرية يقال لها: الأُبُلَّة؟ قلنا: نعم، قال: مَن يضمن لي منكم أن يصلِّيَ لي في مسجد العَشَّار ركعتين، أو أربعًا، ويقول: هذه لأبي هريرة، سمعتُ رسولَ الله - ﷺ- يقول: «إن الله ﵎ يبعث من مسجد العَشَّار يوم القيامة شُهداءَ لا يقوم مع شهداء بدر غيرُهم» أخرجه أبو داود (١) .\nوقال رزين: وقال أبو داود: المسجد هو مما على النهر.\n_________\n(١) رقم (٤٣٠٨) في الملاحم، باب في ذكر البصرة، وإسناده ضعيف، والحديث غير محفوظ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٥٠) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. وفي (٢/٤١٨) قال: حدثنا قتيبة. قال: حدثنا حاتم بن إسماعيل. وفي (٢/٥٢٦) قال: حدثنا عبد الله بن يزيد. قال: حدثنا حيوة. وابن ماجة (٢٢٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حاتم بن إسماعيل.\nثلاثتهم - ابن لهيعة، وحاتم بن إسماعيل، وحيوة بن شريح - عن حميد بن صخر أبو صخر الخراط، عن سعيد بن أبي سعيد المقبري، فذكره.\nأخرجه أبو داود (٤٣٠٨) قال: حدثنا محمد بن المثنى. قال: حدثني إبراهيم بن صالح بن درهم. قال: سمعت أبي يقول، فذكره. قال الشيخ الألباني في ضعيف سنن أبي داود:ضعيف.","vol":"9","page":354},{"text":"أنهار مخصوصة\n٦٩٩٧ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «سَيْحان، وجَيْحان، والفُراتُ، والنِّيلُ: كلٌّ من أنهار الجنة» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٨٣٩) في الجنة، باب ما في الدنيا من أنهار الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (٢/٢٨٩) قال: حدثنا ابن نمير. وفي (٢/٤٤٠) قال: حدثنا ابن نمير وأبو أسامة. ومسلم (٨/١٤٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة وعبد الله بن نمير وعلي بن مسهر. (ح) وحدثنا محمد بن عبد الله بن نمير. قال: حدثنا محمد بن بشر.\nأربعتهم - عبد الله بن نمير، وأبو أسامة حماد بن أسامة، وعلي بن مسهر، ومحمد بن بشر - عن عبيد الله ابن عمر، عن خبيب بن عبد الرحمن، عن حفص بن عاصم، فذكره.\nوبلفظ: «أربعة أنهار من الجنة: الفرات، وسيحان، وجيحان، والنيل» .\nأخرجه الحميدي (١١٦٣) قال: حدثنا سفيان. وأحمد (٢/٢٦٠) قال: حدثنا ابن نمير ويزيد.\nثلاثتهم - سفيان بن عيينة، وعبد الله بن نمير، ويزيد بن هارون - عن محمد بن عمرو بن علقمة، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"9","page":355},{"text":"الباب التاسع من كتاب الفضائل: في فضائل الأعمال والأقوال، وفيه ثلاثة عشر فصلًا\n<span data-type=\"title\" id=toc-1545>الفصل الأول: في فضل الإيمان والإسلام</span>\n٦٩٩٨ - (خ م ت) عبادة بن الصامت - ﵁ - قال: قال رسولُ الله - ﷺ-: «من شهد أن لا إله إلا الله وحده لا شريك له، وأنَّ محمدًا عبدُه ورسولُه، وأن عيسى عبدُ الله ورسولُه، وكلمتُه ألقاها إلى مريم ⦗٣٥٦⦘ وروحٌ منه، والجنةُ والنار حق: أدخله [الله] الجنة على ما كان من العمل» .\nوفي رواية «أدخله الله من أبواب الجنة الثمانية أيِّها شاء» أخرجه البخاري [ومسلم] .\nوعند مسلم من حديث الصُّنابحي عن عبادة قال: سمعتُ رسولَ الله - ﷺ- يقول: «من شهدَ أن لا إله إلا الله وأن محمدًا رسولُ الله حرَّمَ الله عليه النار» .\nوفي رواية الترمذي قال الصنابحي: «دخلت على عبادة بنِ الصامت وهو في الموت، فَبَكَيْتُ، فقال: مهلًا، لِمَ تبكي؟ فوالله لَئِن استُشْهِدتُ لأشهدنَّ لك، ولَئنْ شُفِّعْتُ لأشفعنَّ لك، ولئن استطعتُ لأنفعنَّك، ثم قال: والله ما مِن حديث سمعتُهُ من رسولِ الله - ﷺ- لكم فيه خير إلا حدَّثتكموه، إلا حديثًا واحدًا، وسأحدِّثكموه اليوم، وقد أُحيطَ بنفسي، سمعتُ رسولَ الله - ﷺ- يقول: «من شهد أن لا إله إلا الله، وأن محمدًا رسولُ الله حرَّم الله عليه النار» (١) .\n_________\n(١) رواه البخاري ٦ / ٣٤٢ في الأنبياء، باب قول الله تعالى: ﴿يا أهل الكتاب لا تغلوا في دينكم ولا تقولوا على الله إلا الحق﴾، ومسلم رقم (٢٩) في الإيمان، باب الدليل على أن من مات على التوحيد دخل الجنة، والترمذي رقم (٢٦٤٠) في الإيمان، باب ما جاء فيمن يموت وهو يشهد أن لا إله إلا الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣١٣) قال: حدثنا الوليد بن مسلم، والبخاري (٤/٢٠١) قال: حدثنا صدقة بن الفضل، قال: حدثنا الوليد. ومسلم (١/٤٢) قال: حدثني أحمد بن إبراهيم الدورقي، قال: حدثنا مبشر بن إسماعيل. والنسائي في عمل اليوم والليلة (١١٣١) قال: أخبرني محمود بن خالد، قال: حدثنا عمر.\nثلاثتهم - الوليد، ومبشر، وعمر بن عبد الواحد- عن الأوزاعي.\n٢- وأخرجه أحمد (٥/٣١٤) قال: حدثنا الوليد. والبخاري (٤/٢٠١) قال: حدثنا صدقة بن الفضل، قال: قال الوليد. ومسلم (١/٤٢) قال: حدثنا داود بن رشيد، قال: حدثنا الوليد يعني ابن مسلم والنسائي في عمل اليوم والليلة (٠٣١١) قال: أخبرنا عمرو بن منصور، قال: حدثنا أبو مسهر، قال: حدثني صدقة بن خالد.\nكلاهما - الوليد، وصدقة - عن عبد الرحمن بن يزيد بن جابر.\nكلاهما - الأوزاعي، وعبد الرحمن - قال: حدثني عمر بن هانىء، قال: حدثني جنادة بن أبي أمية، فذكره.\n* في رواية الأوزاعي: «أدخله الله الجنة على ما كان من العمل.»\nورواية الترمذي: أخرجها أحمد (٥/٣١٨) قال: حدثنا يونس بن محمد. وفيه (٥/٣١٨) قال: حدثنا قتيبة. ومسلم (١/٤٢)، والترمذي (٢٦٣٨) قالا: حدثنا قتيبة بن سعيد.\nكلاهما - يونس. وقتيبة - قالا: حدثنا الليث، عن محمد بن عجلان، عن محمد بن يحيى بن حبان، عن ابن محيريز، عن الصنابحي، فذكره.\n* أخرجه عبد بن حميد (١٨٦) قال: حدثني ابن أبي شيبة، قال: حدثنا أبو خالد الأحمر سليمان بن حيان، عن محمد بن عجلان، عن محمد بن يحيى بن حبان، عن ابن محيريز، فقال: كنا جلوسا عند عبادة بن الصامت إذ جاءه الصنابحي. فبكى. فقال له: ما يبكيك. فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (١١٢٨) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث، عن ابن عجلان، عن محمد بن يحيى بن حبان، عن أبي محيريز، عن عبادة بن الصامت، قال: سمعت رسول الله -ﷺ- يقول: «من شهد أن لا إله إلا الله، وأن محمدا رسول الله، حرم الله عليه النار» .","vol":"9","page":355},{"text":"٦٩٩٩ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ ⦗٣٥٧⦘ قال: قال هشام: «يَخْرُجُ من النار - وقال شعبة: أخرِجوا من النار - من قال: لا إله إلا الله، وكان في قلبه من الخير ما يَزِن شعيرة، أخرجوا من النار من قال: لا إله إلا الله، وكان في قلبه من الخير ما يزن بُرَّة، أخرجوا من النار من قال: لا إله إلا الله، وكان في قلبه من الخير ما يزن ذَرَّة» .\nوقد أخرجه البخاري ومسلم في جملة حديث طويل يرد في «كتاب القيامة» من حرف القاف.\nوقال شعبة: «ما يزن ذُرَة» مخففة. أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذَرَّة) الذَّر: صغار النمل.\n_________\n(١) رقم (٢٥٩٦) في صفة جهنم، باب ما جاء أن للنار نفسين وما ذكر من يخرج من النار من أهل التوحيد، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح، وقال: وفي الباب عن جابر وعمران بن حصين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «يخرج من النار من قال لا إله إلا الله وفي قلبه وزن شعيرة من خير، ويخرج من النار من قال لا إله إلا الله وفي قلبه وزن برة من خير، ويخرج من النار من قال لا إله إلا الله وفي قلبه وزن ذرة من خير.» .\n١-أخرجه أحمد (٣/١٧٣ و٢٧٦) قال: حدثنا محمد بن جعفر، وحجاج. وفي (٣/٢٧٦) وعبد بن حميد (١١٧٣) قالا: أحمد وعبد: حدثنا يزيد بن هارون. ومسلم (١/١٢٥) قال: حدثنا محمد بن منهال، قال: حدثنا يزيد بن زريع.\nأربعتهم - ابن جعفر، وحجاج، وابن هارون، وابن زريع - عن شعبة.\n٢- وأخرجه أحمد (٣/١١٦) قال: حدثنا يحيى بن سعيد. وابن ماجة (٤٣١٢) قال: حدثنا نصر بن علي، قال: حدثنا خالد بن الحارث.\nكلاهما -يحيى، وخالد - عن سعيد بن أبي عروبة.\n٣- وأخرجه البخاري (١/١٧) قال: حدثنا مسلم بن إبراهيم. وفي (٩/١٤٩) قال: حدثني معاذ بن فضالة. ومسلم (١/١٢٥) قال: حدثني أبو غسان المسمعي، ومحمد بن المثنى، قالا: حدثنا معاذ بن هشام. ثلاثتهم - مسلم، وابن فضالة، ومعاذ بن هشام - عن هشام الدستوائي.\n٤- وأخرجه مسلم (١/١٢٥) قال: حدثنا محمد بن منهال، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد وهشام.\n٥- وأخرجه الترمذي (٢٥٩٣) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: حدثنا شعبة، وهشام.\nثلاثتهم - شعبة وهشام، وسعيد - عن قتادة، فذكره.","vol":"9","page":356},{"text":"٧٠٠٠ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: يخرج من النار من كان في قلبه مثقال ذرَّة من الإيمان - قال أبو سعيد: فمن شك فليقرأ ﴿إن الله لا يظلم مثقال ذَرَّة﴾ [النساء: ٤٠] . أخرجه الترمذي (١) .\nوفي رواية ذكرها رزين: أن رسولَ الله - ﷺ- قال: «يدخل أهل ⦗٣٥٨⦘ الجنةِ الجنةَ، وأهلُ النارِ النارَ، ثم يقول الله: أخرجوا من النار من كان في قلبه مثقال حبة من خردلٍ من إيمان» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المثقال): المقدار من الموزونات، قليلًا كان أو كثيرًا، تقول: مثقال حبة، ومثقال ألفٍ، والناس يجعلونه للدينار خاصة، وليس كذلك.\n_________\n(١) رقم (٢٦٠١) في صفة جهنم، باب رقم (١٠)، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح، وقد أخرجه الشيخان مطولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٩٤)، وابن ماجة (٦٠) قال: حدثنا محمد بن يحيى. والترمذي (٢٥٩٨) قال: حدثنا سلمة بن شبيب. والنسائي (٨/١١٢) قال: أخبرنا محمد بن رافع.\nأربعتهم - أحمد، وابن يحيى، وسلمة، وابن رافع - قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر. عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.\nقلت: وهو جزء من حديث طويل في الصحيحين وسيأتي.","vol":"9","page":357},{"text":"٧٠٠١ - (د) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «من قال: رضيتُ بالله ربًا، وبالإسلام دِينًا، وبمحمد رسولًا، وَجَبَتْ له الجنةُ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٥٢٩) في الصلاة، باب في الاستغفار، وإسناده حسن، وأخرجه مسلم من حديث أبي عبد الرحمن الحبلي عن أبي سعيد الخدري أتم منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه عبد بن حميد (٩٩٩) قال: حدثني ابن أبي شيبة. وأبو داود (١٥٢٩) قال: حدثنا محمد بن رافع. والنسائي في عمل اليوم والليلة (٥) قال: أخبرنا أحمد بن سليمان.\nثلاثتهم - ابن أبي شيبة، وابن رافع،وأحمد بن سليمان - عن أبي الحسين زيد بن الحباب، قال: حدثني عبد الرحمن بن شريح الإسكندراني، قال:حدثني أبو هانىء الخولاني، سمع أبا علي الجنبي، فذكره.","vol":"9","page":358},{"text":"٧٠٠٢ - (س) أبو سعيد الخدري (١) - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا أسلم العبد، فَحَسُن إسلامُه، كَتَبَ الله له كلَّ حسنة كان أزْلَفها، ومُحِيَتْ كلُّ سيئة كان أزلفها، وكان بعد ذلك القصاصُ، كلُّ حسنة بعشر أمثالها، إلى سبعمائة ضِعف، والسيئةُ بمثلها، إلا أن يتجاوزَ الله عنها» .\nأخرجه النسائي (٢)، واختصره البخاري تعليقًا عن مالك، ولم يذكر الحسنة (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أزلفها): أي قربَّها، والزُّلفة والزُّلْفى: القربى، والمراد به: ما تقرب ⦗٣٥٩⦘ العبد به إلى الله تعالى من أعمال الخير والأقوال الصالحة.\n_________\n(١) في المطبوع: أبو هريرة، وهو خطأ.\n(٢) ٨ / ١٠٥ في الإيمان، باب حسن إسلام المرء، وإسناده حسن.\n(٣) رواه البخاري تعليقًا ١ / ٩١ في الإيمان، باب حسن إسلام المرء، وقد وصله غير واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي (٨/١٠٥) قال: أخبرنا أحمد بن المعلي بن يزيد، قال: حدثنا صفوان بن صالح، قال: حدثنا الوليد، قال: حدثنا مالك، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nوالبخاري تعليقا (٤١) قال: قال مالك: أخبرني زيد بن أسلم، عن عطاء بن يسار، فذكره.\nوقال الحافظ في الفتح (١/١٢٢) قال: وقد وصله أبو ذر الهروي في روايته للصحيح فقال عقبة: أخبرناه النضروي هو العباس بن الفضل قال: حدثنا الحسن بن إدريس، قال: حدثنا هشام بن خالد، حدثنا الوليد ابن مسلم، عن مالك به.","vol":"9","page":358},{"text":"٧٠٠٣ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا أحسن أحدُكم إسلامَه، فكلُّ حسنة يعملها تكتبُ له بعشر أمثالها إلى سبعمائة، وكلُّ سيِّئة يعملها تكتبُ بمثلها حتى يلقى الله» .\nأخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١ / ٩١ و٩٢ في الإيمان، باب حسن إسلام المرء، ومسلم رقم (١٢٩) في الإيمان، باب إذا هم العبد بحسنة كتبت، وإذا هم بسيئة لم تكتب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٧) والبخاري (١/١٧) قال: حدثنا إسحاق بن منصور. ومسلم (١/٨٢) قال: حدثنا محمد بن رافع.\nثلاثتهم - أحمد بن حنبل، وإسحاق، ومحمد بن رافع - عن عبد الرزاق. بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"9","page":359},{"text":"٧٠٠٤ - (م) أبو هريرة - ﵁ - قال: كُنَّا قعودا حولَ رسولِ الله - ﷺ-، معنا أبو بكر وعمر في نَفَر، فقام رسولُ الله - ﷺ- من بين أظهرنا، فأبطأ علينا، فخشينا أن يُقْتَطَع دوننا، وفزعنا فكنتُ أولَ من فَزِع، فخرجتُ أبتغي رسولَ الله - ﷺ-، حتى أتيت حائطًا للأنصار لبني النجار، فدُرْت به هل أجد له بابًا؟ فلم أجد، فإذا رَبيع يدخل في جوف حائط من بئر خارجةَ - والربيع: الجدول - قال: فاحتفزتُ، فدخلتُ على رسولِ الله - ﷺ-، فقال: أبو هريرة؟ فقلت: نعم يا رسول الله، قال: ما شأنُك؟ قلت: كنتَ بين أظهرنا، فقمتَ فأبطأتَ علينا، فخشينا أن تُقتَطع دوننا، ففزعنا، فكنتُ أولَ من فَزِعَ، فأتيتُ هذا الحائط، فاحتفزتُ كما يحتفز الثعلب، فدخلتُ وهؤلاء الناس ورائي، فقال: يا أبا هريرة - وأعطاني نعليه - فقال: اذهب بنعليَّ هاتين، فمن لقيكَ من وراءِ هذا الحائط يشهدُ أن لا إله إلا الله، مستيقنًا بها قلبُه، فبشِّره بالجنة، فكان أولَ من لقيتُ عمر، فقال: ما هاتان ⦗٣٦٠⦘ النعلان يا أبا هريرة؟ قلتُ: هاتان نعلا رسولِ الله - ﷺ- بعثني بهما من لقيتُ يشهد أن لا إله إلا الله مستيقنًا بها قلبُه بشَّرتُه بالجنة، فضربَ عمر بين ثديَيَّ، فخررتُ لاسْتي، فقال: ارجع يا أبا هريرة، فرجعتُ إلى رسولِ الله - ﷺ-، فأجهشْتُ بالبكاء، وركبني عمر، فإذا هو على أثري، فقال رسولُ الله - ﷺ-: ما لك يا أبا هريرة؟ فقلتُ: لقيتُ عمر، فأخبرتُه بالذي بعثتني به، فضرب بين ثَدْيَيَّ ضربة خرَرْتُ لاسْتي، فقال: ارجع، قال رسولُ الله - ﷺ-: يا عمر، ما حملك على ما فعلتَ؟ قال: يا رسول الله، بأبي أنت وأمي، أبعثتَ أبا هريرة بنعليك من لقي يشهدُ أن لا إله إلا الله مستيقنًا بها قلبُه بشَّره بالجنة؟ قال: نعم، قال: فلا تفعل، فإني أخشى أن يتَّكِلَ الناسُ عليها، فخلِّهم يعملون، فقال رسولُ الله - ﷺ-: «فخلِّهم» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اقْتُطِعَ) بفلان: إذا انْفُرِدَ به، وأُخذَ غِيلة.\n(فَزِعْتُ) لهذا الأمر: أي ارتَعْتُ لحدوثه، وفَزِعْتُ إلى فلان فأفزعني، أي: لجأت إليه فأغاثني.\n(الربيع): الساقية من الماء، وهو الجدْوَل أيضًا.\n(الحائط): البستان. ⦗٣٦١⦘\n(أَجْهَشْتُ) أَجْهَشُ، وجَهَشْتُ أَجْهَش: إذا تهيأتَ للبكاء.\n_________\n(١) رقم (٣١) في الإيمان، باب الدليل على أن مات على التوحيد دخل الجنة قطعًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/٤٤) قال: حدثني زهير بن حرب، قال: حدثنا عمر بن يونس الحنفي، قال: حدثنا عكرمة بن عمار، قال: حدثني أبو كثير، فذكره.","vol":"9","page":359},{"text":"٧٠٠٥ - (خ م ت) معاذ بن جبل - ﵁ - قال: «كنتُ رِدْفَ رسولِ الله - ﷺ-، ليس بيني وبينه إلا مؤخِرة الرَّحْل، قال: يا معاذَ بنَ جبل، قلتُ: لبيك يا رسول الله وسعديك، ثم سار ساعة، ثم قال: يا معاذ بن جبل، قلتُ: لبيك يا رسول الله وسعديك، ثم سار ساعة، ثم قال: يا معاذ بن جبل، فقلتُ: لبيك يا رسول الله وسعديك، قال: هل تدري ما حقُّ الله على العباد؟ قال: قلت: الله ورسوله أعلم، قال: فإن حقَّ الله على العباد: أن يعبدوه ولا يشركوا به شيئًا، ثم سار ساعة، ثم قال: يا معاذ بن جبل، قلتُ: لبيك يا رسول الله وسعديك، قال: هل تدري ما حقُّ العباد على الله إذا فعلوا ذلك؟ قلتُ: الله ورسوله أعلم، قال: حقُّ العباد على الله: أن لا يعذِّبَهم» .\nوفي رواية قال: «كنتُ رِدْفَ رسولِ الله - ﷺ- على حمار يقال له: عُفَير، فقال: يا معاذ، هل تدري ما حقُّ الله على العباد، وما حقُّ العباد على الله؟ قلتُ: الله ورسوله أعلم، قال: فإن حقَّ الله على العباد أن يعبدوه ولا يشركوا به شيئًا، وحقُّ العباد على الله: أن لا يعذِّب من لا يشرك به شيئًا، فقلتُ: يا رسول الله: أفلا أبشِّرُ الناس، قال: لا تبشِّرْهم فيتَّكِلُوا» .\nوفي رواية: قال معاذ: قال رسولُ الله - ﷺ-: «أتدري ما حقُّ الله على العباد؟ ... وذكر نحو الأولى» . ⦗٣٦٢⦘\nوفي رواية عن أنس «أن رسولَ الله - ﷺ- ومعاذ بن جبل رديفه على الرَّحْل، قال: يا معاذ، قال: لبيك يا رسول الله وسعديك - ثلاثًا - ثم قال: ما من عبد يشهدُ أن لا إله إلا الله، وأن محمدًا عبدُه ورسولُه، إلا حرَّمه الله على النار، قال: يا رسول الله، أفلا أُخبر بها الناس فيستبشروا؟ قال: إذًا يتَّكلوا، فأخبر بها معاذ عند موته تأثُّمًا» أخرجه البخاري ومسلم.\nوهذه الزيادة الأخيرة جعلها من مسند أنس، كذا قال الحميديُّ.\nوفي رواية الترمذي قال: قال رسولُ الله - ﷺ-: «أتدري ما حقُّ الله على العباد؟ فقلتُ: الله ورسوله أعلم، قال: فإن حقَّه عليهم: أن يعبدوه ولا يشركوا به شيئًا، قال: فتدري ما حقُّهم على الله إذا فعلوا ذلك؟ قلت: الله ورسوله أعلم، قال: أن لا يعذِّبَهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُؤخِرة الرَّحل) الرَّحل: كور البعير، ومُؤْخِرته مخففًا مهموزًا: الخشبة التي في آخره يستند إليها الراكب. ⦗٣٦٣⦘\n(تأثُّمًا): يقال: فعل فلان ذلك تأثُّمًا، أي: تَجَنُّبًا للإثم وكفًّا عنه.\n_________\n(١) رواه البخاري ١٣ / ٣٠٠ في التوحيد، باب ما جاء في دعاء النبي ﷺ أمته إلى توحيد الله ﵎، وفي الجهاد، باب اسم الفرس والحمار، وفي اللباس، باب حمل صاحب الدابة غيره بين يديه، وفي الاستئذان، باب من أجاب بلبيك وسعديك، وفي الرقاق، باب من جاهد نفسه، وفي العلم، باب من خص بالعلم قومًا دون قوم، ومسلم رقم (٣٠) في الإيمان، باب الدليل على أن من مات على التوحيد دخل الجنة قطعًا، والترمذي رقم (٢٦٤٥) في الإيمان، باب ما جاء في افتراق هذه الأمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٢٨) قال: حدثنا وكيع، عن الأعمش، عن أبي سفيان. وفي (٥/٢٣٦) قال: حدثنا أبو معاوية، وهو الضرير، قال: حدثنا الأعمش، عن أبي سفيان. وفي (٥/٢٤٢) قال: حدثنا عفان، قال: حدثنا همام، قال: حدثنا قتادة. والبخاري (٧/٢١٨) و(٨/١٣٠) قال: حدثنا هدبة بن خالد، قال: حدثنا همام، قال: حدثنا قتادة. وفي (٨/٧٤) وفي الأدب المفرد (٩٤٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا همام، عن قتادة. ومسلم (١/٤٣) قال: حدثنا هداب بن خالد الأزدي، قال: حدثنا همام، قال: حدثنا قتادة. وعبد الله بن أحمد (٥/٢٤٢) قال: حدثنا هدبة بن خالد. قال: حدثنا همام. قال: حدثنا قتادة.\nكلاهما - أبو سفيان، وقتادة - عن أنس بن مالك، فذكره.\nوبلفظ: «كنت ردف النبي -ﷺ- على حمار، يقال له: عفير.» .\nأخرجه أحمد (٥/٢٢٨) قال: حدثنا وكيع، عن إسرائيل. وفي (٥/٢٢٨) قال: حدثناه عبد الرحمن، قال: حدثنا سفيان (ح) وعبد الرزاق، قال: حدثنا معمر. والبخاري (٤/٣٥) قال: حدثنا إسحاق بن إبراهيم، سمع يحيى بن آدم قال: حدثنا أبو الأحوص. ومسلم (١/٤٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص سلام بن سليم. وأبو داود (٢٥٥٩) قال: حدثنا هناد بن السري، عن أبي الأحوص. والترمذي (٢٦٤٣) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان. والنسائي في الكبرى الورقة (٧٦ب) قال: أخبرنا محمد بن المبارك، قال: حدثنا يحيى بن آدم، قال: حدثنا عمار بن رزيق.\nخمستهم - إسرائيل، وسفيان، ومعمر، وأبو الأحوص عمار بن رزيق، وأبو الأحوص سلام بن سليم - عن أبي إسحاق، عن عمرو بن ميمون، فذكره.\nعن الأسود بن هلال، عن معاذ بن جبل، قال: «قال رسول الله -ﷺ-: يا معاذ، أتدري ما حق الله على العباد؟ قال: الله ورسوله أعلم، قال: أن يعبد الله ولا يشرك به شيء، قال: أتدري ما حقهم عليه إذا فعلوا ذلك؟ فقال: الله ورسوله أعلم. قال أن لا يعذبهم.» .\n١- أخرجه أحمد (٥/٢٢٨) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. ومسلم (١/٤٤) قال: حدثنا القاسم بن زكريا، قال: حدثنا حسين، عن زائدة.\nكلاهما - سفيان، وزائدة - عن أبي حصين.\n٢- وأخرجه أحمد (٥/٢٢٩) والبخاري (٩/١٤٠) قال: حدثنا محمد بن بشار. ومسلم (١/٤٣) قال: حدثنا محمد بن المثنى، وابن بشار.\nثلاثتهم - أحمد، وابن بشار، وابن المثنى - عن محمد بن جعفر، غندر، قال: حدثنا شعبة، عن أبي حصين، والأشعث بن سليم.\nكلاهما - أبو حصين، والأشعث بن سليم - عن الأسود بن هلال، فذكره\n* واللفظ لمسلم (١/٤٣) .\nوبنحوه: أخرجه أحمد (٥/٢٣٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وابن ماجة (٤٢٩٦) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا أبو عوانة.\nكلاهما - شعبة، وأبو عوانة - عن عبد الملك بن عمير، عن عبد الرحمن بن أبي ليلى، فذكره.\nوأخرجه أحمد (٥/٢٣٤) قال: حدثنا علي بن عاصم، عن خالد الحذاء، عن أبي عثمان النهدي، فذكره.\nوأخرجه أحمد (٥/٢٣٤) قال: حدثنا عفان، وحسن بن موسى قالا: حدثنا حماد بن سلمة، عن علي بن زيد قال حسن في حديثه: أخبرنا علي بن زيد عن أبي المليح، قال الحسن الهذلي، عن روح بن عابد، عن أبي العوام، فذكره.\nوأخرجه أحمد (٥/٢٣٤) قال: حدثنا عفان، وحسن، قالا: حدثنا حماد، عن عطاء بن السائب، عن أبي رزين، فذكره.\nوأخرجه أحمد (٥/٢٣٨) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، قال: حدثني عبد الله بن أبي حسين، قال: حدثني شهر بن حوشب، عن عبد الرحمن بن غنم، فذكره.","vol":"9","page":361},{"text":"٧٠٠٦ - (د) معاذ بن جبل - ﵁ - قال: قال رسولُ الله - ﷺ-: «من كان آخرُ كلامه: لا إله إلا الله دخلَ الجنة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١١٦) في الجنائز، باب التلقين، ورواه الحاكم في \" المستدرك \" ١ / ٣٥١ وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٢٣٣) قال: حدثنا محمد بن بكر. وفي (٥/٢٤٧) قال: حدثنا أبو عاصم. وأبو داود (٣١١٦) قال: حدثنا مالك بن عبد الواحد المسمعي، قال: حدثنا الضحاك ابن مخلد.\nكلاهما - محمد بن بكر، وأبو عاصم وهو الضحاك بن مخلد - عن عبد الحميد بن جعفر، قال: حدثني صالح بن أبي عريب، عن كثير بن مرة، فذكره.","vol":"9","page":363},{"text":"٧٠٠٧ - (خ م ت) أبو ذر الغفاري - ﵁ -: أنَّ النبي - ﷺ- قال: «أتاني جبريل فبشَّرَني، أنَّه مَنْ مات من أمَّتِكَ لا يُشْرِكُ بالله شيئًا دخل الجنةَ، فقلتُ: وإن زنى وإن سَرق؟ قال: وإن زنى وإن سرق» .\nوفي رواية: أنَّه - ﷺ- قال: «ما من عبد قال: لا إله إلا الله، ثم مات على ذلك إلا دخل الجنة» قلتُ: وإن زنى وإن سرق؟ قال: وإن زنى وإن سرق، ثم قال في الرابعة: «على رَغْمِ أنفِ أبي ذر» وفيه «أتيتُه وعليه ثوب أبيضُ» أخرجه البخاري ومسلم.\nوللبخاري: أن رسولَ الله - ﷺ- قال: «قال لي جبريل ﵇: مَنْ مات من أمَّتِك لا يُشْرِكُ بالله شيئًا دخلَ الجنةَ، ولم يَدْخُلِ النَّارَ»، قلت: وإن زنى وإن سرق؟ قال: «نعم»، وأخرج الترمذي الأولى (١) . ⦗٣٦٤⦘\nوقد تقدَّم في «الباب الخامس» من هذا الباب رواية طويلة تتضمَّن هذا الحديث عن أبي ذر للبخاري ومسلم.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَغِمَ أنفه) أي: ذَلَّ وَهَانَ، وأصله من الرَّغام، وهو التراب، كأن أَنْفَه الْتَصَق بالتراب، والمراد به: وقوع الأمر على خلاف ما يختاره ويريده.\n_________\n(١) رواه البخاري ٣ / ٨٨ و٨٩ في الجنائز، باب في الجنائز ومن كان آخر كلامه لا إله إلا الله، وفي التوحيد، باب كلام الرب مع جبريل ونداء الله الملائكة، ومسلم رقم (٩٤) في الإيمان، باب من مات لا يشرك بالله شيئًا دخل الجنة، والترمذي رقم (٢٦٤٦) في الإيمان، باب ما جاء في افتراق هذه الأمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.\nوبلفظ: «أتيت النبي -ﷺ-، وهو نائم، عليه ثوب أبيض، ثم أتيته فإذا هو نائم، ثم أتيته وقد استيقظ، فجلست إليه. فقال: ما من عبد قال لا إله إلا الله، ثم مات على ذلك، إلا دخل الجنة. قلت: وإن زنى وإن سرق؟ قال: وإن زنى وإن سرق. قلت: وإن زنى وإن سرق؟ قال: وإن زنى وإن سرق. ثلاثا، ثم قال في الرابعة: على رغم أنف أبي ذر» .\nقال: فخرج أبو ذر وهو يقول. وإن رغم أنف أبي ذر.\nأخرجه أحمد (٥/١٦٦) قال: حدثنا عبد الصمد. والبخاري (٧/١٩٢) قال: حدثنا أبو معمر. ومسلم (١/٦٦) قال: حدثني زهير بن حرب، وأحمد بن خراش، قالا: حدثنا عبد الصمد بن عبد الوارث.\nكلاهما - عبد الصمد، وأبو معمر - عن عبد الوارث، عن حسين المعلم، عن عبد الله بن بريدة، عن يحيى بن يعمر، عن أبي الأسود الديلي، فذكره.","vol":"9","page":363},{"text":"٧٠٠٨ - (خ م) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ مات يُشْرِكُ بالله شيئًا دخلَ النَّارَ، وقلتُ [أنا]: مَنْ مات لا يشرك بالله شيئًا دخل الجنة» .\nوفي رواية بالعكس أن رسولَ الله - ﷺ- قال: «مَنْ مات لا يُشْرِك بالله شيئًا دخل الجنة، وقلت أنا: من مات يشرك بالله شيئًا دخل النار» .\nوفي أخرى قال: قال رسولُ الله - ﷺ- كلمة، وقلت أخرى، قال: مَنْ مات يجعل لله ندًّا دخل النار، وقلت: من مات لا يَجْعَلُ لله نِدًّا دخل الجنة.\nأخرج البخاري الأولى والثالثةَ، وأخرج مسلم الأولى والثانية (١) .\n⦗٣٦٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النِّدُّ): المثل والنظير.\n_________\n(١) رواه البخاري ٣ / ٨٩ في الجنائز في فاتحته، وفي تفسير سورة البقرة، باب ﴿ومن الناس من يتخذ من دون الله أندادًا﴾، وفي الأيمان والنذور، باب إذا قال: والله لا أتكلم اليوم فصلى أو قرأ أو سبح أو هلل فهو على نيته، ومسلم رقم (٩٢) في الإيمان، باب من مات لا يشرك بالله شيئًا دخل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٧٤) (٣٥٥٢) قال: حدثنا هشيم، قال: أنبأنا سيار، ومغيرة.\n٢- وأخرجه أحمد (١/٣٨٢) و(٣٦٢٥) (١/٤٢٥) (٤٠٣٨) قال: حدثنا أبو معاوية. وفي (١/٤٢٥) (٤٠٤٣) قال: حدثنا ابن نمير. وفي (١/٤٤٣) (٤٢٣١) قال: حدثنا وكيع. وفي (١/٤٤٣) (٤٢٣٢) (١/٤٦٢) (٤٤٠٦) (١/٤٦٤) (٤٤٢٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٢/٩٠) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. وفي (٦/٢٨) قال: حدثنا عبدان، عن أبي حمزة. وفي (٨/١٧٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. ومسلم (١/٦٥) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، ووكيع. والنسائي في الكبرى تحفة الأشراف (٩٢٥٥) عن محمد بن عبد الأعلى، وإسماعيل بن مسعود.\nكلاهما - عن خالد بن الحارث، عن شعبة - (ح) وعن إسحاق بن إبراهيم، عن النضر بن شميل، عن شعبة.\nسبعتهم - أبو معاوية، وعبد الله بن نمير، ووكيع، وشعبة، وحفص بن غياث، وأبو حمزة، وعبد الواحد بن زياد - عن الأعمش.\n٣- وأخرجه أحمد (١/٤٠٢) (٣٨١١) (١/٤٠٧) (٣٨٦٥) قال: حدثنا أسود بن عامر، قال: أخبرنا أبو بكر، عن عاصم.\nأربعتهم - سيار، ومغيرة، والأعمش، وعاصم - عن شقيق أبي وائل، فذكره.\n* رواية سيار، ومغيرة، وعاصم عن أبي وائل، وكذلك رواية شعبة، وأبي حمزة، وعبد الواحد، عن الأعمش عن أبي وائل، عن عبد الله. قال: «قال رسول الله -ﷺ- كلمة، وأنا أقول أخرى: من مات وهو يجعل لله ندا أدخله الله النار. قال: وقال عبد الله: وأنا أقول: من مات وهو لا يجعل لله ندا أدخله الله الجنة.» وزاد عاصم في آخره من قول عبد الله بن مسعود: وإن هذه الصلوت كفارات لما بينهن ما اجتنب المقتل.\n* صرح الأعمش بالتحديث في رواية حفص بن غياث عنه، عند البخاري.","vol":"9","page":364},{"text":"٧٠٠٩ - (م) جابر - ﵁ - قال: قال رسولُ الله - ﷺ-: «ثِنْتَان مُوجِبَتان» قال رجل: يا رسول الله، ما الموجِبتان؟ قال: «مَن مات يُشْرِك شيئًا بالله دَخلَ النَّارَ، ومَنْ مات لا يُشْرِكُ شيئًا دَخَلَ الجنة» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «مَنْ لَقِيَ الله ﷿ لا يُشْرِكُ به شيئًا دخلَ الجنة، ومَنْ لَقِيَه يُشْرِك به دخل النَّار» أخرجه مسلم (١) .\n_________\n(١) مسلم رقم (٩٣) في الإيمان، باب من مات لا يشرك بالله شيئًا دخل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٩١) قال: حدثنا أبو معاوية. وفي (٣/٣٩١) قال: حدثنا محمد ابن عبيد،ومسلم (١/٦٥) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية.","vol":"9","page":365},{"text":"٧٠١٠ - (خ م) محمد بن شهاب - ﵀ - قال: أخبرني محمود بن الربيع: أنه عَقَلَ رسولَ الله - ﷺ-، وعَقَلَ مَجَّة مَجَّها في وجهه من بئر كانت في دارهم، وزعم أنه سمع عِتْبان بنَ مالك الأنصاريَّ - وكان ممن شهد بدرًا مع النبيِّ - ﷺ- يقول: كنتُ أُصَلِّي لقومي بني سالم، وكان يَحُول بيني وبينهم واد، إذا جاءت الأمطارُ يَشُقُّ عليَّ اجتيازه قِبل مسجدهم، فجئتُ رسولَ الله - ﷺ-، فقلتُ له: إني أنكرتُ بَصَرِي، وإن الوادي الذي بيني وبين قومي يسيل إذا جاءت الأمطار، فيشق عليَّ اجتيازه، فودِدْتُ أنك تأتي فتصلِّي في بيتي مكانًا أتَّخِذُهُ مُصلّى، فقال رسولُ الله - ﷺ-: ⦗٣٦٦⦘ «سأفْعَلُ» فغدا عليَّ رسولُ الله وأبو بكر، بعدما اشتدَّ النهار، واستأذن النبيُّ - ﷺ-، فأذِنْتُ له، فلم يجلس، حتى قال: «أين تحبُّ أن أصلِّيَ من بيتك»؟ فأشرتُ له إلى المكان الذي أحِبُّ أن يُصَلِّيَ فيه، فقام رسولُ الله - ﷺ- فكبَّرَ، وصَفَفْنَا وراءه، فصلَّى ركعتين، ثم سَلَّم وسلَّمْنا حين سَلَّم، فحبَسْتُه على خَزِير يُصنَع له، فسمع أهلُ الدار أنَّ رسولَ الله - ﷺ- في بيتي، فثابَ رِجَال منهم، حتى كَثُرَ الرِّجال في البيت، فقال رَجُل: ما فَعَلَ مَالِك؟ لا أُراه! فقال رَجُل منهم: ذلك منافِق، لا يُحِبُّ الله ورسولَه، فقال رسولُ الله - ﷺ-: «لا تَقُلْ ذلك، ألا تراه قال: لا إله إلا الله يبتغي بذلك وجهَ الله ﷿»؟ فقال: الله ورسوله أعلم، أمَّا نحن فوالله ما نرى وُدَّه ولا حديثه إلا إلى المنافقين، فقال رسولُ الله - ﷺ-: «فإن الله قد حرَّم على النار من قال: لا إله إلا الله، يبتغي بذلك وجه الله» .\nقال محمود: فحدَّثْتُها قومًا فيهم أبو أيُّوب صاحب رسولِ الله - ﷺ- في غزوته التي تُوفي فيها، ويزيدُ بنُ معاوية عليهم بأرض الرُّوم، فأنكرها عليَّ أبو أيوب، وقال: والله ما أظنُّ رسولَ الله - ﷺ- قال ما قلتَ ذلك قَطُّ، فكَبُر ذلك عليَّ، فجعلتُ لله عليَّ إن أسلمني الله حتى أقْفِل من غزوتي: أن أسأل عنها عتبان بنَ مالك، إن وجدتُه حَيًّا في مسجد قومِهِ، ففعلتُ، فأهلَلْتُ بِحَجَّة أو عُمْرَة، ثم سِرْتُ حتى قَدِمْتُ المدينةَ، فأتيتُ بني سالم، فإذا ⦗٣٦٧⦘ عِتبانُ شيخ أعمى يُصلِّي لقومه، فلما سلَّم من الصلاة، سَلَّمْتُ عليه، وأخبرتُه مَنْ أنا، ثم سألتُهُ عن ذلك الحديث؟ فحدَّثنيه كما حدَّثنيه أول مرة.\nوفي رواية: قال ابن شهاب: ثم سألتُ الحصينَ بنَ محمد الأنصاريَّ، وهو أحد بني سالم، وهو من سَرَاتهم، عن حديث محمود بن الربيع، فصدَّقه بذلك.\nوفي رواية: فقال رجل: أينَ مَالِكُ بنُ الدُّخْشُنِ، أو الدُّخَيْشِن؟ قال الزهري: ثم نزلتْ بعد ذلك فرائضُ وأمور نُرَى أن الأمر انتهى إليها، فمن استطاع أن لا يَغْتَرَّ فلا يَغْتَرَّ. أخرجه البخاري ومسلم.\nولمسلم قال: قَدِمْتُ المدينةَ، فلقيتُ عِتْبان بنَ مالك، فقلتُ: حديث بلغني عنكَ، فقال: أصابني في بَصَري بعضُ الشيء، فبعثتُ إلى رسولِ الله - ﷺ- أني أحِبُّ أن تأتيَني تصلِّي في منزلي، فأتَّخذُه مُصَلَّى، قال: فأتاني النبيُّ - ﷺ- ومن شاء الله من أصحابه، فدخل، فهو يصلِّي في منزلي، وأصحابه يتحدَّثون بينهم ثم أسندوا عُظْمُ ذلك وكِبْرَه إلى مالكِ بن دُخْشُم، قال: وَدُّوا أنه دعا عليه فهلك، ودُّوا أنه أصابه شَرّ، فقضى رسولُ الله - ﷺ- صلاتَه، وقال: «أليس يشهد: أن لا إله إلا الله، وأني رسول الله؟» قال: إنه يقول ذلك وما هو في قلبه، قال: «لا يشهدُ أحد أن لا إله إلا الله، وأني رسول الله، فيدخل النار، أو تَطْعَمه» قال أنس: فأعجبني هذا الحديث، فقلت لابني: ⦗٣٦٨⦘ اكْتُبه، فكتبه (١) .\nوقد أخرج «الموطأ» والنسائي من هذا الحديث حديث الصلاة في البيت، وهو مذكور في «كتاب الصلاة» من حرف الصاد (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَجَّ) الماء من فيه: إذا رماه إلى الأرض أو غيرها.\n(اشتد النهار): إذا علا وارتفع.\n(الخزير) والخزيرة: أن يجعل في القدر لحم مقطع صغارًا على ماء كثير، فإذا نضج ذُرَّ عليه الدقيق، وإن لم يكن فيها لحم، فهي عصيدة.\n(ثاب) الناس إلى فلان: إذا رجعوا إليه، والمراد: أنهم اجتمعوا إلى النبي - ﷺ-.\n_________\n(١) رواه البخاري ٢ / ١٣٢ في صلاة الجماعة، باب الرخصة في المطر والعلة، وباب إذا زار الإمام قومًا فأمهم، وفي المساجد، باب إذا دخل بيتًا يصلي حيث شاء وحيث أمر، وباب المساجد في البيوت، وفي صفة الصلاة، باب يسلم حين يسلم الإمام، وباب من لم يرد السلام على الإمام، وفي التطوع، باب صلاة النوافل جماعة، وفي المغازي، باب شهود الملائكة بدرًا، وفي الأطعمة، باب الخزيرة، وفي الرقاق، باب العمل الذي ابتغى به وجه الله، وفي استتابة المرتدين والمعاندين، باب ما جاء في المتأولين، ومسلم رقم (٣٣) في الإيمان، باب الدليل على من مات على التوحيد دخل الجنة قطعًا.\n(٢) تقدم الحديث في الجزء الخامس ص ٥٧١ برقم (٣٨١٣) فانظره هناك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم برقم (٣٦٨٦) .","vol":"9","page":365},{"text":"٧٠١١ - (خ) أبو هريرة - ﵁ - قال: قلتُ: يا رسولَ الله ⦗٣٦٩⦘ مَنْ أسْعَدُ الناس بشفاعتك يوم القيامة؟ قال: «لقد ظننتُ أن لا يسألَني عن هذا أوَّلَ منك، لِمَا رأيتُ من حِرْصِك على الحديث، أسعدُ النَّاسِ بِشفاعتي يومَ القيامةِ مَن قال: لا إله إلا الله، خالصًا مُخْلِصًا من قلبه» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أول منك) أي: قَبلَك.\n_________\n(١) ١ / ١٧٣ في العلم، باب الحرص على الحديث، وفي الرقاق، باب صفة الجنة والنار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٣) قال: حدثنا سليمان، قال: أنبأنا إسماعيل. والبخاري (١/٣٥) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثني سليمان. وفي (٨/١٤٦) قال: حدثنا قتيبة ابن سعيد، قال: حدثنا إسماعيل بن جعفر. والنسائي في الكبرى الورقة (٧٦/أ) قال: أخبرنا علي بن حجر، عن إسماعيل، وهو ابن جعفر.\nكلاهما - إسماعيل، وسليمان بن بلال - عن عمرو بن أبي عمرو، عن سعيد بن أبي سعيد المقبري، فذكره.","vol":"9","page":368},{"text":"٧٠١٢ - (م) صهيب - ﵁ - أن رسولَ الله - ﷺ- قال: «عَجَبًا لأمر المؤمن! إنَّ أمْرَه كُلَّه له خير، وليس ذلك لأحد إلا للمؤمن، إن أصابتْهُ سَرَّاءُ شكر، فكان خيرًا له، وإن أصابتْهُ ضرَّاءُ صَبَر، فكان خيرًا له» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٩٩) في الزهد، باب المؤمن أمره كله خير، والحديث في المطبوع ناقص غير تام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٣٣٢) قال: حدثنا بهز، وحجاج. وفي (٤/٣٣٣) قال: حدثنا عفان من كتابه. وفي (٦/١٥) قال: حدثنا عبد الرحمن بن مهدي. ومسلم (٨/٢٢٧) قال: حدثنا هداب بن خالد الأزدي، وشيبان بن فروخ.\nستتهم - بهز، وحجاج، وعفان، وابن مهدي، وهداب، وشيبان - عن سليمان بن المغيرة.\n٢- وأخرجه أحمد (٦/١٦) قال: حدثنا عفان. والدارمي (٢٧٨٠) قال: أخبرنا أبو حاتم البصري، روح ابن أسلم.\nكلاهما - عفان، وأبو حاتم البصري - قالا: حدثنا حماد بن سلمة.\nكلاهما - سليمان، وحماد - قالا: حدثنا ثابت، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"9","page":369},{"text":"٧٠١٣ - (م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «والذي نفسُ محمد بيده، لا يسمعُ بي أحد من هذه الأمَّةِ - يهودِيّ ولا نصرانيّ -[ثم] يموت [و] لم يُؤمِنْ بالذي أُرْسِلْتُ به، إلا كان من أصحابِ النَّار» أخرجه مسلم (١) .\n_________\n(١) رقم (١٥٣) في الإيمان، باب وجوب الإيمان برسالة نبينا محمد ﷺ إلى جميع الناس ونسخ الملل بملته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٥٠) قال: حدثنا حسن، قال: حدثنا عبد الله بن لهيعة. ومسلم (١/٩٣) قال: حدثني يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: وأخبرني عمرو.\nكلاهما - ابن لهيعة، وعمرو بن الحارث - عن أبي يونس سليم بن جبير، مولى أبي هريرة، فذكره.","vol":"9","page":369},{"text":"٧٠١٤ - () يحيى بن طلحة [بن عبيد الله التيمي المدني - ﵀ -] قال: «إنَّ عُمَرَ - ﵁ - رأى طلحةَ كئيبًا بعد ما تُوفِّي رسولُ الله - ﷺ- واسْتُخْلِفَ أبو بكر، فقال له: ما لكَ؟ لعلَّه ساءَك إمْرةُ ابنِ عَمِّكَ أبي بكر، قال: لا، وأثنى عليه خيرًا، وقال: إني لأجْدَرُكم أن لا تسوؤنى إمْرَتُهُ، ولكن كلمة سمعتُها من رسولِ الله - ﷺ- يقولها، قال: إني لأعلمُ كلمة لا يقولها عبد عند موته إلا فرَّج الله عنه كُربته، وإنَّ جسدَه وروحَه ليجدان رَوْحًا، فما منعني أن أسأل عنها إلا القدرة عليها حتى مات، قال عمر: إني لأعرفها، قال: فلله الحمد، ما هي؟ قال: هل تعلم كلمة هي أعظمُ من كلمة عرَضَها على عَمِّه عند الموت؟ ولو علم أن شيئًا أعظم منها لأمره به، قال طلحة: هي والله» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكئيب): الحزين المغموم. ⦗٣٧١⦘\n(الرَّوْح): الراحة.\n(كلمة) الكلمة هاهنا أراد بها كلمة الشهادة، فسمّى الجملة كلمة، والعرب تسمي القصيدة والخطبة كلمة.\n(الإمْرَة) والإمارَة: بمعنى واحد.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ويحيى بن طلحة بن عبيد الله يرسل عن عمر ﵁، وقد رواه ابن ماجة رقم (٣٧٩٥) في الأدب، باب فضل لا إله إلا الله، من حديث الشعبي عن يحيى بن طلحة التيمي المدني عن أمه سعدى المرية قالت: مر عمر ﵁ بطلحة بعد وفاة رسول الله ﷺ فقال: مالك كئيبًا ... الحديث بمعناه. قال البوصيري في \" الزوائد \": اختلف على الشعبي، فقيل: عنه هكذا، وقيل: عنه عن ابن طلحة عن أبيه، وقيل: عنه عن يحيى عن أمه سعدى عن طلحة، وقيل: عن طلحة مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، وله شواهد: عن سعدى المرية، قالت: مر عمر بطلحة، بعد وفاة رسول الله -ﷺ- فقال: مالك كئيبا؟ أساءتك إمرة ابن عمك؟ قال: لا. ولكن سمعت رسول الله -ﷺ- يقول: «إني لأعلم كلمة، لا يقولها أحد عند موته، إلا كانت نورا لصحيفته، وإن جسده وروحه ليجدان لها روحا عند الموت. فلم أسأله حتى توفي، قال: أنا أعلمها، هي التي أراد عمه عليها، ولو علم أن شيئا أنجى له منها، لأمره.» .\nأخرجه ابن ماجة (٣٧٩٥) والنسائي في عمل اليوم والليلة (١١٠١) قال ابن ماجة: حدثنا، وقال النسائي: أخبرنا هارون بن إسحاق الهمداني الكوفي، قال: حدثنا محمد بن عبد الوهاب، عن مسعر، عن إسماعيل بن أبي خالد، عن الشعبي، عن يحيى بن طلحة، عن أمه سعدى المرية، فذكرته.\nوقال البوصيري في الزوائد اختلف على الشعبي، فقيل عنه، هكذا وقيل: عنه عن أبي طلحة عن أبيه، وقيل: عنه عن يحيى عن أمه سعدى عن طلحة. وقيل: عنه عن طلحة مرسلا.\nوعن يحيى بن طلحة بن عبيد الله، عن أبيه، «أن عمر -﵁ - رآه كئيبا، فقال: مالك يا أبا محمد كئيبا، لعله ساءتك إمرة ابن عمك - يعني أبا بكر -؟ قال: لا. وأثنى على أبي بكر - ﵁ - ولكني سمعت النبي، -ﷺ- يقول: كلمة لا يقولها عبد عند موته إلا فرج الله عنه كربته، وأشرق لونه، فما منعني أن أسأله عنها إلا القدرة عليها حتى مات، فقال له عمر، ﵁: إني لأعلمها، فقال طلحة: وما هي؟ فقال له عمر، ﵁: هل تعلم كلمة هي أعظم من كلمة أمر بها عمه. لا إله إلا الله، فقال طلحة: هي والله هي.» .\nأخرجه أحمد (١/١٦١) (١٣٨٤) قال: حدثنا أسباط. وفي (١/١٦١) (١٣٨٦) قال: حدثنا إبراهيم بن مهدي، قال: حدثنا صالح بن عمر والنسائي في عمل اليوم والليلة (١١٠٠) قال: أخبرنا علي بن حجر، قال: حدثنا علي بن مسهر.\nثلاثتهم - أسباط و، صالح بن عمر، وعلي بن مسهر - عن مطرف، عن عامر الشعبي، عن يحيى بن طلحة، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (١٠٩٩) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا جرير، عن مطرف، عن الشعبي، عن ابن لطلحة بن عبيد الله، فذكره.\nوعن جابر بن عبد الله، قال: سمعت عمر بن الخطاب يقول لطلحة بن عبيد الله: ما لي أراك قد شعثت واغبررت منذ توفي رسول الله -ﷺ-، لعلك ساءك يا طلحة إمارة ابن عمك؟ قال: معاذ الله، إني لأحذركم أن لا أفعل ذلك، إني سمعت رسول الله -ﷺ-، يقول: «إني لأعلم كلمة لا يقولها أحد عند حضرة الموت إلا وجد روحه لها روحا حين تخرج من جسده، وكانت له نورا يوم القيامة، فلم أسأل رسول الله، -ﷺ- عنها، ولم يخبرني بها، فذلك الذي دخلني. قال عمر: فأنا أعلمها، قال: فلله الحمد. فما هي؟ قال: هي الكلمة التي قالها لعمه: لا إله إلا الله، قال طلحة: صدقت.» .\nأخرجه أحمد (١/٢٨) (١٨٧) والنسائي في عمل اليوم والليلة (١٠٩٨) قال: أخبرنا يحيى بن موسى، خت البلخي.\nكلاهما - أحمد ويحيى - قالا: حدثنا عبد الله بن نمير، قال: حدثنا مجالد، عن عامر الشعبي - عن جابر بن عبد الله، فذكره.\n* أخرجه أحمد (١/٣٧) (٢٥٢) قال: حدثنا يحيى، عن إسماعيل (ح) وحدثنا محمد بن عبيد، قال: حدثنا إسماعيل بن أبي خالد، عن رجل. والنسائي في عمل اليوم والليلة (١١٠٢) قال: أخبرنا أحمد بن سليمان، قال: حدثنا محمد بن عبيد، قال: حدثنا إسماعيل، عن رجل.\nكلاهما - إسماعيل، ورجل - عن الشعبي، قال: مر عمر بطلحة. فذكر معناه. ليس فيه جابر بن عبد الله.","vol":"9","page":370},{"text":"٧٠١٥ - (خ) وهب بن منبه - ﵀ - قيل له: أليس «لا إله إلا الله» مفتاح الجنة؟ قال: بلى، ولكن ليس مفتاح إلا لَهُ أسْنان، فإن جئتَ بمفتاح له أسنان فُتِحَ لك، وإلا لم يُفْتَحْ لك. أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) رواه البخاري تعليقًا ٣ / ٨٨ في الجنائز في فاتحته، قال الحافظ في \" الفتح \": وقد وصله المصنف في \" التاريخ \"، وأبو نعيم في \" الحلية \"، والحديث في المطبوع ناقص غير تام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الجنائز- باب في الجنائز -، ومن كان آخر كلامه لا إله إلا الله.\nوقال الحافظ في الفتح (٣/١٣٢): وصله المصنف في التاريخ، وأبو نعيم في الحلية من طريق محمد بن سعيد بن رمانة بضم الراء وتشديد الميم،وبعد الألف نون قال: أخبرني أبي قال: قيل لوهب بن منبه، فذكره.","vol":"9","page":371},{"text":"٧٠١٦ - () عبد الله بن مسعود - ﵁ - قال له رجل: «ما الصِّراطُ المستقيم؟ قال: تركَنا محمد في أدناه، وطرفه في الجنة» .\nزاد في رواية «وعن يمينه جَوَادُّ، وعن يساره جوادُّ، ثم رجال يَدعون مَن مَرَّ بهم، فمن أخذ في تلك الجوادِّ، انتهت به إلى النار، ومن أخذ على الصراط [المستقيم]، انتهى به إلى الجنة، ثم قرأ ابنُ مسعود ﴿وأنَّ هذا صراطي مستقيمًا فاتَّبِعوه ولا تَتَّبِعوا السُّبُلَ فَتَفَرَّقَ بكُم عن سبيله ذلكم وَصَّاكم به لعلكم ⦗٣٧٢⦘ تتقون﴾ [الأنعام: ١٥٣]» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجواد) جمع جادَّة، وهي الطريق.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه ابن جرير الطبري برقم (١٤١٧٠)، وفيه جهالة الرجل عن ابن مسعود، وذكره السيوطي في \" الدر المنثور \" وزاد نسبته لعبد الرزاق وابن مردويه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع: أخرجه رزين.\nقلت: وذكره السيوطي في الدر المنثور (٣/٦١) وقال: وأخرج عبد الرزاق، وابن جرير، وابن مردويه عن ابن مسعود، فذكره.","vol":"9","page":371},{"text":"<span data-type=\"title\" id=toc-1546>الفصل الثاني: في فضل الوضوء</span>\n٧٠١٧ - (م د ت س) عقبة بن عامر [الجهني]- ﵁ - قال: «كانت علينا رِعايةُ الإبل، فجاءت نوبتي أرعاها، فروَّحْتُها بالعَشِيِّ، فأدركتُ رسولَ الله - ﷺ- قائمًا يُحدِّث الناسَ، وأدركتُ مِنْ قوله: مَا مِنْ مُسْلم يَتَوضَّأ فَيُحْسِنُ وُضُوءه، ثم يقوم فيصلِّي ركعتين يُقْبِل عليهما بقلبه ووجهه، إلا وَجَبَت له الجنة» فقلت: ما أجْوَدَ هذا؟ فإذا قائل بين يديَّ يقول: التي قبلها أجودُ، فنظرتُ، فإذا عُمرُ بنُ الخطاب، فقال: إني قد رأيتُك قد جئت آنفًا، قال: «ما منكم من أحد يتوضأ، فيُبْلِغُ الوضوءَ، أو يُسْبِغُ ⦗٣٧٣⦘ الوُضوءَ، ثم يقول: أشهد أن لا إله إلا الله، وحده لا شريك له، وأشهدُ أنَّ محمدًا عبده ورسوله، إلا فُتِحَتْ له أبوابُ الجنة الثمانية، يدخل من أيِّها شاء» أخرجه مسلم.\nوفي رواية أبي داود قال: كنا مع رسولِ الله - ﷺ- خُدَّامَ أنفسنا، نتناوب الرعاية، رِعايةَ الإبل ... وذكر الحديث - وفيه: فأدركتُ رسولَ الله - ﷺ- يَخْطُب - وفيه: فيُحْسِنُ الوُضُوءَ، وفيه: فقلت: بخٍ بخٍ، ما أجْوَدَ هذا.\nوفي أخرى له: لم يذكر رعاية الإبل، وقال عند قوله: «فيُحسِنُ الوُضُوءَ» «ثم رفع طَرفه إلى السماء ... وساق الحديث» .\nوفي رواية الترمذي عن أبي إدريس الخولانيِّ، وأبي عثمان [النَّهْدِيِّ]: أنَّ عمرَ بنَ الخطاب قال: قال رسولُ الله - ﷺ-: «من تَوَضَّأ فأحْسَنَ الوُضُوءَ ثم قال: أشهد أن لا إله إلا الله وحده لا شريك له، وأنَّ محمدًا عبده ورسوله، اللهم اجْعَلني من التَّوَّابين، واجْعلني من المتطهِّرين، فُتحت له ثمانية أبواب الجنة يدخل من أيِّها شاء» .\nوفي رواية النسائي عن عقبة بن عامر، أن عمر قال: قال رسولُ الله - ﷺ-: «من توضأ فأحسن الوضوء، ثم قال: أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسوله، فُتِحَتْ له ثمانيةُ أبواب من الجنة، يدخل من ⦗٣٧٤⦘ أيِّها شاء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَوَّحتُ) الإبل والغنم: إذا أعَدْتَها إلى مَرَاحِها، وهو موضع مبيتها.\n_________\n(١) رواه مسلم رقم (٢٣٤) في الطهارة، باب الذكر المستحب عقب الوضوء، وأبو داود رقم (١٦٩) و(١٧٠) في الطهارة، باب ما يقول الرجل إذا توضأ، والترمذي رقم (٥٥) في الطهارة، باب ما يقال بعد الوضوء، والنسائي ١ / ٩٢ و٩٣ في الطهارة، باب القول بعد الفراغ من الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٤٥) قال: حدثنا أبو العلاء الحسن بن سوار، قال: حدثنا ليث. وفي (٤/١٥٣) قال: حدثنا عبد الرحمن. ومسلم (١/١٤٤) قال: حدثني محمد بن حاتم بن ميمون، قال: حدثنا عبد الرحمن بن مهدي. وفي (١/١٤٥) قال: وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب. وأبو داود (١٦٩) قال: حدثنا أحمد بن سعيد الهمداني، قال: حدثنا ابن وهب. وفي تحفة الأشراف (٩٩١٤) عن وهب بن بيان، عن ابن وهب. وابن خزيمة (٢٢٢) قال: حدثنا عبد الله بن هاشم، قال: حدثنا عبد الرحمن يعني ابن مهدي. (ح) حدثنا بحر بن نصر في عقب حديثه، قال: ابن وهب قال:\nأربعتهم - ليث، وعبد الرحمن بن مهدي، وزيد بن الحباب، وابن وهب - عن معاوية بن صالح، عن ربيعة بن يزيد، عن أبي إدريس الخولاني، فذكره.\n* أخرجه الترمذي (٥٥) قال: حدثنا جعفر بن محمد بن عمران الثعلبي الكوفي، قال: حدثنا زيد بن الحباب، عن معاوية بن صالح، عن ربيعة بن يزيد الدمشقي، عن أبي إدريس الخولاني، وأبي عثمان، عن عمر بن الخطاب، فذكره. وزاد فيه «اللهم اجعلني من التوابين واجعلني من المتطهرين» وليس فيه حديث عقبة» .\nقال الترمذي: وهذا حديث في إسناده اضطراب. ولا يصح عن النبي -ﷺ- في هذا الباب كبير شيء.\n* وأخرجه ابن ماجة (٤٧٠) قال: حدثنا علقمة بن عمرو الدارمي، قال: حدثنا أبو بكر بن عياش، عن أبي إسحاق، عن عبد الله بن عطاء البجلي. والنسائي (١/٩٢) وفي الكبرى (١٤٠) قال: أخبرنا محمد ابن علي بن حرب المروزي، قال: حدثنا زيد بن الحباب، قال: حدثنا معاوية بن صالح، عن ربيعة بن يزيد، عن أبي إدريس الخولاني، وأبي عثمان. وفي تحفة الأشراف (١٠٦٠٩) عن الربيع بن سليمان، عن أسد بن موسى، عن معاوية بن صالح، عن ربيعة بن يزيد، عن أبي إدريس. وابن خزيمة (٢٢٣) قال: حدثنا نصر بن مرزوق المصري، قال: حدثنا أسد يعني ابن موسى السنة - قال: حدثنا معاوية بن صالح، قال: حدثني ربيعة بن يزيد، عن أبي إدريس الخولاني.\nثلاثتهم - عبد الله بن عطاء، وأبو إدريس، وأبو عثمان - عن عقبة بن عامر، عن عمر بن الخطاب، فذكره. ليس فيه حديث عقبة..\nوأخرجه أحمد (٤/١٤٥) قال: حدثنا أبو العلاء الحسن بن سوار، قال: حدثنا ليث. وفي (٤/١٥٣) قال: حدثنا عبد الرحمن. ومسلم (١/١٤٤) قال: حدثني محمد بن حاتم بن ميمون، قال: حدثنا عبد الرحمن بن مهدي. وفي (١/١٤٥) قال: وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب. وأبو داود (١٦٩) قال: حدثنا أحمد بن سعيد الهمداني، قال: حدثنا ابن وهب. وفي تحفة الأشراف (٩٩١٤) عن وهب بن بيان، عن ابن وهب. وابن خزيمة (٢٢٢) قال: حدثنا بحر ابن نصر بن سابق، قال: حدثنا ابن وهب. (ح) وحدثنا عبد الله بن هاشم، قال: حدثنا عبد الرحمن يعني بن مهدي.\nأربعتهم - ليث، وعبد الرحمن بن مهدي، وزيد بن الحباب، وابن وهب - عن معاوية بن صالح، عن أبي عثمان، عن جبير بن نفير، فذكره.\n* أخرجه أبو داود (٩٠٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا زيد بن الحباب، قال: حدثنا معاوية بن صالح، عن ربيعة بن يزيد، عن أبي إدريس. والنسائي (١/٩٥) وفي الكبرى (١٧٥) قال: أخبرنا موسى بن عبد الرحمن المسروقي، قال: حدثنا زيد بن الحباب، قال: حدثنا معاوية بن صالح، عن ربيعة بن يزيد الدمشقي، عن أبي إدريس، وأبي عثمان.\nكلاهما - أبو إدريس، وأبو عثمان - عن جبير بن نفير الحضرمي، عن عقبة بن عامر الجهني، فذكره. ليس فيه حديث عمر، ولا قصة رعاية الإبل.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (١٠٦٠٩) عن الربيع بن سليمان. وابن خزيمة (٢٢٣) قال: حدثنا نصر بن مرزوق المصري.\nكلاهما - الربيع، ونصر - عن أسد بن موسى السنة، قال: حدثنا معاوية بن صالح، عن أبي عثمان، عن جبير بن نفير، عن عقبة بن عامر، عن عمر بن الخطاب، فذكره. ليس فيه حديث عقبة.\nورواية النسائي: أخرجها أحمد (٤/١٥٠) قال: حدثنا عبد الله بن يزيد، عن سعيد بن أبي أيوب. والدارمي (٧٢٢) قال: أخبرنا عبد الله بن يزيد، قال: حدثنا حيوة. وأبو داود (١٧٠) قال: حدثنا الحسين بن عيسى، قال: حدثنا عبد الله بن يزيد المقرىء، عن حيوة بن شريح. وفي تحفة الأشراف (٩٩٧٤) عن هارون بن عبد الله، عن عبد الله بن يزيد المقرىء، عن سعيد بن أبي أيوب.\nكلاهما - حيوة، وسعيد بن أبي أيوب - عن أبي عقيل زهرة بن معبد، عن ابن عمه فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٨٤) قال: أخبرنا سويد بن نصر بن سويد، قال أخبرنا عبد الله، عن حيوة بن شريح، قال: أخبرني زهرة بن معبد، أن ابن عمه أخي أبيه لحا، أخبره أن عقبة بن عامر حدثه، قال: قال لي عمر بن الخطاب: قال رسول الله -ﷺ-، فذكره ليس فيه حديث عقبة بن عامر.","vol":"9","page":372},{"text":"٧٠١٨ - (م ط ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا توضَّأ العبدُ المسلمُ - أو المؤمنُ - فغسل وجهه، خرج من وجهه كلُّ خَطِيئة نظر إليها بعينيه مع الماءِ، أو مع آخِرِ قَطْرِ الماءِ، فإذا غسل يديه خرج من يديه كلُّ خَطِيئَة بطَشَتْها يداه مع الماءِ، أو مع آخِرِ قَطْرِ الماءِ، فإذا غسل رِجْلَيْه خَرَجَتْ كلُّ خَطِيئَة مَشَتْها رِجْلاه مع الماء، أو مع آخِرِ قطرِ الماءِ، حتى يَخْرُجَ نَقِيَّا من الذُّنُوبِ» أخرجه مسلم.\nوفي رواية «الموطأ» والترمذي مثله، إلى قوله في غَسْل اليد: «مع آخِرِ قَطْرِ الماءِ» ثم قال: «حتى يَخْرُجَ نَقِيًَّا من الذُّنُوبِ» ولم يذكر الرِّجْلَين (١) .\n_________\n(١) رواه مسلم رقم (٢٤٤) في الطهارة، باب خروج الخطايا مع ماء الوضوء، والموطأ ١ / ٣٢ في الطهارة، باب جامع الوضوء، والترمذي رقم (٢) في الطهارة، باب ما جاء في فضل الطهور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ (٤٦) وأحمد (٢/٣٠٣) قال: قرأت على عبد الرحمن. والدارمي (٧٢٤) قال: أخبرنا الحكم بن المبارك، ومسلم (١/١٤٨) قال: حدثنا سويد بن سعيد (ح) وحدثنا أبو الطاهر، قال: أخبرنا عبد الله بن وهب. والترمذي (٢) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن بن عيسى القزاز (ح) وحدثنيه قتيبة. وابن خزيمة (٤) قال: حدثنا يونس بن عبد الأعلى الصدقي، قال: أخبرنا ابن وهب.\nستتهم - عبد الرحمن، والحكم، وسويد، وابن وهب، ومعن، وقتيبة - عن مالك بن أنس، عن سهيل ابن أبي صالح، فذكره.","vol":"9","page":374},{"text":"٧٠١٩ - (خ م) عثمان بن عفان - ﵁ - أن رسولَ الله - ﷺ- قال: «من توضَّأ فأحسنَ الوُضُوءَ، خرجتْ خطاياهُ من جَسَدِه، ⦗٣٧٥⦘ ثم تَخْرُجُ من تحتِ أظفاره» .\nوفي رواية: «أن عثمانَ توضأ، ثم قال: رأيتُ رسولَ الله - ﷺ- توضأ مثل وُضُوئي هذا، ثم قال: مَنْ توضأ هكذا غُفِرَ له ما تقدَّم من ذَنْبِهِ، وكانت صلاتُه ومَشْيُهُ إلى المسجدِ نافلة» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١ / ٢٢٧ و٢٢٨ في الوضوء، باب الوضوء ثلاثًا ثلاثًا، ومسلم رقم (٢٢٩) و(٢٤٥) في الطهارة، باب فضل الوضوء والصلاة عقبه، وباب خروج الخطايا مع ماء الوضوء، ولفظ الروايتين لمسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم برقم (٥١٤٣) .","vol":"9","page":374},{"text":"٧٠٢٠ - (ط س) عبد الله الصنابحي - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا توضأ العبدُ المؤمنُ، فتمضمضَ: خرجتْ خطاياه من فيه، فإذا استنثرَ خَرَجَتْ الخطايا من أنْفِهِ، وإذا غسل وَجْهه خرجتْ الخطايا من وَجْهه، حتى تَخْرُجَ من تحت أشْفَارِ عينيه، فإذا غسل يَدَيْه خرجتْ الخطايا من يَدَيْهِ، حتى تَخْرجَ من تحتِ أظفارِ يديه، فإذا مسح برأسه خرجتْ الخطايا من رأسه، حتى تَخْرُجَ من أُذُنَيْهِ، فإِذا غسل رِجْلَيه، خرجَتْ الخطايا من رِجْليه، حتى تَخْرُجَ من تحت أظفار رِجْلَيه، ثم كان مَشْيُهُ إلى المسجدِ وصلاتُه نافلة له» أخرجه «الموطأ» والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أشفار العين) جمع شُفْر، وهو حرف الجفن الذي ينبُتُ عليه الشعر.\n_________\n(١) رواه الموطأ ١/٣١ في الطهارة، باب جامع الوضوء، والنسائي ١/٧٤ و٧٥ في الطهارة، باب مسح الاذنين مع الرأس، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (٤٥) .وأحمد (٤/٣٤٨) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا محمد بن مطرف أبو غسان. وفي (٤/٣٤٩) قال: حدثنا حسين بن محمد، قال: حدثنا محمد بن مطرف. وفي (٤/٣٤٩) قال: قرأت على عبد الرحمن: مالك (ح) وحدثنا إسحاق، قال: أخبرني مالك. وابن ماجة (٢٨٢) قال: حدثنا سويد بن سعيد، قال: حدثني حفص بن ميسرة. والنسائي (١/٧٤) وفي الكبرى (١٠٧) قال: أخبرنا قتيبة، وعتبة بن عبد الله، عن مالك.\nثلاثتهم - مالك، ومحمد بن مطرف، وحفص بن ميسرة- عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n* في رواية محمد بن مطرف عن أبي عبد الله الصنابحي. وفي رواية قتيبة: عن الصنابحي.","vol":"9","page":375},{"text":"٧٠٢١ - (س) أبو أمامة الباهلي - ﵁ - قال: «سمعت عمرو بن عَبَسَةَ يقول: قلتُ لرسولِ الله - ﷺ-: كيف الوُضُوءُ؟ قال: أمَّا الوضوءُ: فإنَّكَ إذا توضأتَ فغسلتَ كَفَّيْكَ فأنْقَيْتَهما، خرجتْ خطاياكَ من بين أظفارك وأنامِلِكَ، فإذا مضمضتَ واستنشقتَ منخريك، وغسلتَ وجهكَ ويديكَ إلى المرفقين، ومسحتَ رأسكَ، وغسلتَ رِجْلَيْكَ، اغتسلتَ من عامَّةِ خطاياكَ كيوم ولدْتك أُمُّك، قال أبو أمامة: فقلت: يا عمرو بن عَبَسَة، انظر ما تقولُ، أكُلَّ هذا يُعْطَى في مجلس واحد؟ فقال: أمَا واللهِ لقد كَبِرت سِنِّي، ودنا أجلي، وما بي مِنْ فَقْر فأكذبَ على رسولِ الله - ﷺ-، ولقد سمعتْهُ أذُنايَ، ووعاه قلبي من رسولِ الله - ﷺ-» .\nأخرجه النسائي (١) .\nوقد أخرج مسلم هذا المعنى في حديث طويل يتضمَّن إسلام عمرو بن عَبَسة، وقد ذكرناه في «الباب الرابع» من هذا الكتاب.\n_________\n(١) ١ / ٩١ و٩٢ في الطهارة، باب ثواب من توضأ كما أمر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:وقد تقدم..","vol":"9","page":376},{"text":"٧٠٢٢ - (ت) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «من توضأ على طُهر: كتبَ الله له به عَشْرَ حَسَنَات» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٩) في الطهارة، باب ما جاء في الوضوء لكل صلاة، ورواه أيضًا أبو داود وابن ماجة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"9","page":376},{"text":"٧٠٢٣ - () أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «من توضأ فقال: سبحانك اللهم وبحمدك، أستغفرك وأتوب إليك كتب في رَقّ، ثم طُبِعَ بِطَابَع، ثم رُفِعَ تحت العرش فلم يكسر إلى يوم القيامة» أخرجه الترمذي (١) .\n_________\n(١) كذا في الأصل أخرجه الترمذي، وفي المطبوع: أخرجه رزين، ولم نجده عند الترمذي، وقد رواه ابن السني في \" عمل اليوم والليلة \" ص / ١١، والحاكم ١ / ٥٦٤ وصححه، وتعقبه الذهبي فقال: ووقفه ابن مهدي عن الثوري عن أبي هاشم، وذكره الهيثمي في \" مجمع الزوائد \" ١ / ٢٣٩ ونسبه للطبراني في \" الأوسط \" وقال: ورجاله رجال الصحيح، إلا أن النسائي قال بعد تخريجه في \" عمل اليوم والليلة \": هذا خطأ، والصواب: موقوفًا، ثم رواه من رواية الثوري وغندر عن شعبة موقوفًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n كذا في الأصل: أخرجه الترمذي، وفي المطبوع: أخرجه رزين، ولم نجده عند الترمذي، بل أخرجه النسائي في عمل اليوم والليلة (٨١) قال: أخبرنا يحيى بن محمد بن السكن، قال: حدثنا يحيى ابن كثير أبو غسان، قال: حدثنا شعبة، قال حدثنا أبو هاشم، عن أبي مجلز، عن قيس بن عباد، فذكره.\n* قال النسائي: هذا خطأ، والصواب موقوف، خالفه محمد بن جعفر فوقفه: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة، عن أبي هاشم، قال: سمعت أبا مجلز، يحدث عن قيس بن عباد، عن أبي سعيد قوله.\n* وقال النسائي: وكذلك رواه سفيان بن سعيد بن مسروق الثوري: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله، عن سفيان، عن أبي هاشم، عن أبي مجلز، عن قيس بن عباد، عن أبي سعيد، قال: من توضأ، ففرغ من وضوئه ... فذكره (عمل اليوم والليلة) . (٨٢ و٨٣) .","vol":"9","page":377},{"text":"<span data-type=\"title\" id=toc-1547>الفصل الثالث: في فضل الأذان والمؤذِّن</span>\n٧٠٢٤ - (خ م ط د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا نُودي بالصلاة أدْبَرَ الشَّيطانُ له ضُراط حتى لا يسمعَ التأذِينَ، حتى إذا قُضِيَ التثويبُ، أقبل حتى يَخْطُِر بين المرء ونفسه، يقول: اذكر كذا، واذكر كذا، لِمَا لم يكنْ يذكر من قَبْلُ، حتى يَظَلَّ الرَّجُلُ ما يدري كم صلى؟» .\nوفي رواية «حتى يَضِلَّ الرجل» . ⦗٣٧٨⦘\nوفي أخرى «إن الشيطان إذا سمع النِّداءَ بالصلاة: أحالَ له ضراط، حتى لا يسمعَ صَوتَهُ، فإذا انتهت رجع فوسوس، فإذا سمع الإقامة ذهب حتى لا يسمع صوته، فإذا انتهتْ رَجَعَ فوسوس» .\nوفي أخرى: «إذا أذَّن المؤذِّنُ: أدبرَ الشيطانُ وله حُصاص» .\nوفي أخرى قال سهيل بن أبي صالح: أرسلني أبي إلى بني حارثة ومعي غلام لنا، أو صاحب لنا، فناداه منادٍ من حائط باسمه، قال: وأشرف الذي معي على الحائط، فلم يرَ شيئًا، قال: فذكرت ذلك لأبي، قال: لو شعرتُ أنَّكَ تلقى هذا لم أُرْسِلْك، ولكنْ إذا سمعتَ صوتًا فنادِ بالصلاة، فإني سمعتُ أبا هريرة يحدِّثُ عن رسولِ الله - ﷺ- أنه قال: «إن الشيطان إذا نودي بالصلاة ولَّى وله حُصاص» هذه روايات مسلم.\nوللبخاري: أن رسولَ الله - ﷺ- قال: «إذا نُودِيَ للصلاة أدبَر الشيطانُ له ضُرَاط حتى لا يسمع الأذانَ، فإذا قُضِيَ الأذانُ أقبل، فإذا ثُوِّب بها أدبرَ، فإذا قُضِيَ التثويب أقبلَ، حتى يخطر بين المرءِ ونفسِهِ، ويقول: اذكر كذا، اذكر كذا، لما لم يَذْكُرْ، حتى يَظَلَّ الرَّجُلُ لا يدري كم صلَّى» .\nوقد تقدَّم لهما في سجود السهو من «كتاب الصلاة» روايات لهذا الحديث، يتضمَّن ذِكْرَ سجود السهو.\nوأخرج «الموطأ» وأبو داود والنسائي مثل رواية البخاري (١) .\n⦗٣٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التثويب): إقامة الصلاة هاهنا، وهو في موضع آخر قول المؤذن في أذان الفجر: «الصلاة خير من النوم» والأصل فيه الترجيع.\n(خَطر) هذا الشيء في نفسي: إذا دَارَ في خَاطِرِك، والمراد: أن الشيطان يعرض بين المرء ونفسه، فيسوِّل له الأماني ويحدِّثه الأحاديث.\n(الحُصَاص): الضراط مع شدة العَدْو، وقيل: هو أن ينصب أذنيه ويرفع ذنبه، ثم يعدو.\n_________\n(١) رواه البخاري ٢ / ٦٩ و٧٠ في الأذان، باب فضل التأذين، وفي العمل في الصلاة، باب يفكر ⦗٣٧٩⦘ الرجل الشيء في الصلاة، وفي السهو، باب إذا لم يدر كم صلى ثلاثًا أو أربعًا سجد سجدتين وهو ساجد، وباب السهو في الفرض والتطوع، وفي بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (٣٨٩) في الصلاة، باب فضل الأذان وهرب الشيطان عند سماعه، وفي المساجد، باب السهو في الصلاة والسجود له، والموطأ ١ / ٦٩ و٧٠ في الصلاة، باب ما جاء في النداء للصلاة، وأبو داود رقم (٥١٦) في الصلاة، باب رفع الصوت بالأذان، والنسائي ٢ / ٢١ و٢٢ في الأذان، باب فضل التأذين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"9","page":377},{"text":"٧٠٢٥ - (م) جابر بن عبد الله - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن الشيطان إذا سَمِعَ النِّدَاءَ بالصلاة ذهبَ حتى يكونَ مكان الرَّوْحاءِ» .\nقال الراوي: والرَّوْحاءُ من المدينة: على ستة وثلاثين ميلًا. أخرجه مسلم (١) .\n_________\n(١) رقم (٣٨٨) في الصلاة، باب فضل الأذان وهرب الشيطان عند سماعه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٦) قال: حدثنا أبو معاوية. وعبد بن حميد (١٠٣٢) قال: حدثني ابن أبي شيبة، قال: حدثنا أبو معاوية. ومسلم (٢/٥) قال: حدثنا قتيبة بن سعيد، وعثمان بن أبي شيبة،وإسحاق بن إبراهيم، عن جرير. وفي (٢/٥) قال: حدثناه أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. وابن خزيمة (٣٩٣) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، أبو معاوية.\nكلاهما - أبو معاوية، وجرير - عن الأعمش، عن أبي سفيان. فذكره.","vol":"9","page":379},{"text":"٧٠٢٦ - (س) أبو هريرة - ﵁ - قال: كُنَّا معَ رسولِ الله - ﷺ-، فقام بلال يُنَادِي، فلما سَكَت، قال رسولُ الله - ﷺ-: «مَنْ قال مثل هذا يقينًا دخَلَ الجنة» أخرجه النسائي (١) .\n_________\n(١) ٢ / ٢٤ في الأذان، باب ثواب القول مثل ما يقول المؤذن ورجاله ثقات، غير النضر بن سفيان الدؤلي، لم يوثقه غير ابن حبان، وذكره ابن أبي حاتم في \" الجرح والتعديل \" ولم يذكر فيه جرحًا ولا تعديلًا. وقال الحافظ في \" التقريب \": مقبول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/٣٥٢) قال: حدثنا هارون بن معروف. وقال عبد الله بن أحمد: وسمعته أنا من هارون. والنسائي (٢/٢٤) وفي الكبرى (١٥٦٧) قال: أخبرنا محمد بن سلمة.\nكلاهما - هارون، ومحمد - قالا: حدثنا ابن وهب، عن عمرو بن الحارث، أن بكير بن الأشجع حدثه: أن علي بن خالد الدؤلي حدثه: أن النضر بن سفيان الدؤلي حدثه. فذكره.\nقلت: فيه النضر بن سفيان، قال عنه الحافظ في التقريب مقبول ولم أجده في نسخة التهذيب التي بين يدي.","vol":"9","page":380},{"text":"٧٠٢٧ - (م د ت س) عبد الله بن عمرو بن العاص - ﵄ - أنه سمع رسولَ الله - ﷺ- قال: «إذا سمعتُم المؤذِّنَ فقولوا مثلَ ما يقول، ثم صلوا عليَّ، فإنه مَنْ صلَّى عليَّ صلاة صلى الله عليه بها عشرًا، ثم سَلُوا الله لي الوسيلةَ، فإنها منزلة في الجنة لا تنبغي إلا لعبد من عباد الله، وأرجو أن أكونَ أنا هو، فمن سأل الله لي الوسيلةَ: حلَّت له الشفاعةُ» .\nأخرجه مسلم والترمذي وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوسيلة): ما يتقرَّب به إلى الله تعالى من صالح القول والعمل، وقد جاء في الحديث «أنها منزلة من منازل الجنة» .\n_________\n(١) رواه مسلم رقم (٣٨٤) في الصلاة، باب استحباب القول مثل قول المؤذن لمن سمعه كم يصلي على النبي ﷺ ثم يسأل الله له الوسيلة، وأبو داود رقم (٥٢٣) في الصلاة، باب ما يقول إذا سمع المؤذن، والترمذي رقم (٣٦١٩) في المناقب، باب رقم (٣)، والنسائي ٢ / ٢٥ في الأذان، باب الصلاة على النبي ﷺ بعد الأذان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٨) (٦٥٦٨) قال: حدثنا أبو عبد الرحمن، قال: حدثنا حيوة. وعبد بن حميد (٣٥٤) قال: حدثنا عبد الله بن يزيد، قال: حدثنا سعيد بن أبي أيوب. ومسلم (٢/٤) قال: حدثنا محمد بن سلمة المرادي، قال: حدثنا عبد الله بن وهب، عن حيوة وسعيد بن أبي أيوب وغيرهما. وأبو داود (٥٢٣) قال: حدثنا محمد بن سلمة، قال: حدثنا ابن وهب، عن ابن لهيعة وحيوة وسعيد بن أبي أيوب والترمذي (٣٦١٤) قال: حدثنا محمد بن إسماعيل، قال: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا حيوة، والنسائي (٢/٢٥) وفي عمل اليوم والليلة (٤٥) .وفي الكبرى (١٥٦٨) قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله، عن حيوة بن شريح. وابن خزيمة (٤١٨) قال: حدثنا محمد بن أسلم، قال: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا سعيد بن أبي أيوب (ح) وحدثنا أبو هارون موسى بن النعمان بالفسطاط، قال: حدثنا أبو عبد الرحمن يعني المقرئ، قال: حدثنا حيوة.\nثلاثتهم - حيوة، وسعيد، وابن لهيعة - عن كعب بن علقمة، أنه سمع عبد الرحمن بن جبير مولى نافع ابن عمرو القرشي، فذكره.","vol":"9","page":380},{"text":"٧٠٢٨ - (خ د ت س) جابر - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ قال حين يسمَعُ النِّدَاءَ: اللهمَّ رَبَّ هذه الدعوةِ التامَّةِ، والصلاة القائمةِ، آتِ محمدًا الوسيلةَ والفضيلةَ، وابعثْهُ مَقَامًا محمودًا كما وعدته - وفي رواية: الذي وعدته (١) - حلت له شفاعتي يوم القيامة» أخرجه البخاري والترمذي وأبو داود والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مقامًا محمودًا) المقام المحمود: هو الشفاعة يوم القيامة، لأن الخلائق يحمَدون ذلك المقام.\n_________\n(١) الذي في نسخ البخاري والترمذي وأبي داود والنسائي المطبوعة: الذي وعدته.\n(٢) رواه البخاري ٢ / ٧٧ و٧٨ في الأذان، باب الدعاء عند النداء، وفي تفسير سورة بني إسرائيل، باب ﴿عسى أن يبعثك ربك مقامًا محمودًا﴾، وأبو داود رقم (٥٢٩) في الصلاة، باب ما جاء في الدعاء عند الأذان، والترمذي رقم (٢١١) في الصلاة، باب ما يقول الرجل إذا أذن المؤذن من الدعاء، والنسائي ٢ / ٢٧ في الأذان، باب الدعاء عند الأذان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٥٤) والبخاري (١/١٥٩) وفي (٦/١٠٨) وفي (خلق أفعال العباد (٢٠) وأبو داود (٥٢٩) قال: حدثنا أحمد بن حنبل. وابن ماجة (٧٢٢) قال: حدثنا محمد بن يحيى، والعباس بن الوليد الدمشقي، ومحمد بن أبي الحسين، والترمذي (٢١١) قال: حدثنا محمد بن سهل بن عسكر البغدادي، وإبراهيم بن يعقوب والنسائي (٢/٢٦) وفي عمل اليوم والليلة (٤٦) قال: أخبرنا عمرو ابن منصور. وابن خزيمة (٤٢٠) قال: حدثنا موسى بن سهل الرملي.\nتسعتهم - أحمد، والبخاري، ومحمد بن يحيى، والعباس، ومحمد بن أبي الحسين، ومحمد بن سهل، وإبراهيم، وعمرو، وموسى - قالوا: حدثنا علي بن عياش، قال: حدثنا شعيب بن أبي حمزة، عن محمد بن المنكدر، فذكره.","vol":"9","page":381},{"text":"٧٠٢٩ - (م د) عمر بن الخطاب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا قال المؤذن: الله أكبر، الله أكبر، فقال أحدُكم: الله أكبر، الله أكبر، ثم قال: أشهد أن لا إله إلا الله، قال: أشهد أن لا إله إلا الله، ثم قال: أشهد أنَّ محمدًا رسولُ الله، قال: أشهدُ أنَّ محمدًا رسولُ الله، ثم قال: حَيَّ على الصلاة، قال: لا حول ولا قوة إلا بالله، ثم قال: حَيَّ على الفلاح، قال: لا حول ولا قوة إلا بالله، ثم قال: الله أكبرُ، الله ⦗٣٨٢⦘ أكبر، قال: الله أكبر، الله أكبر، ثم قال: لا إله إلا الله، قال: لا إله إلا الله، مِنْ قلبه، دَخَلَ الجنة» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٣٨٥) في الصلاة، باب استحباب القول مثل قول المؤذن لمن سمعه، وأبو داود رقم (٥٢٧) في الصلاة، باب ما يقول إذا سمع المؤذن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٤) قال: حدثني إسحاق بن منصور. وأبو داود (٥٢٧) قال: حدثنا محمد بن المثنى. والنسائي في عمل اليوم والليلة (٤٠) قال: أخبرنا إسحاق بن منصور. وابن خزيمة (٤١٧) قال: حدثنا يحيى بن محمد بن السكن.\nثلاثتهم - إسحاق، وابن المثنى، ويحيى - عن محمد بن جهضم، قال: حدثنا إسماعيل بن جعفر، عن عمارة بن غزية، عن خبيب بن عبد الرحمن بن إساف، عن حفص بن عاصم بن عمر بن الخطاب، عن أبيه، فذكره.","vol":"9","page":381},{"text":"٧٠٣٠ - (م ت د س) سعد بن أبي وقاص - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ قال حين يسمع المؤذن: وأنا أشهد أن لا إله إلا الله، وحدَهُ لا شريك له، وأنَّ محمدًا عبدُه ورسولُه، رَضِيتُ بالله ربًّا، وبمحمد رسولًا - وفي رواية: نبيًا - وبالإسلام دِينًا، غُفِرَ له ذَنْبُه» أخرجه مسلم والترمذي، وأبو داود والنسائي، وليس عند أبي داود «ذَنْبُه» (١) .\n_________\n(١) رواه مسلم رقم (٣٨٦) في الصلاة، باب استحباب القول مثل قول المؤذن لمن سمعه، وأبو داود رقم (٥٢٥) في الصلاة، باب ما يقول إذا سمع المؤذن، والترمذي رقم (٢١٠) في الصلاة، باب ما جاء ما يقول الرجل إذا أذن المؤذن من الدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٨١) (١٥٦٥) قال: حدثنا يونس بن محمد. (ح) وحدثناه قتيببة. وعبد بن حميد (١٤٢) قال: حدثنا وهب بن جرير. ومسلم (٢/٤) قال: حدثنا محمد بن رمح. (ح) وحدثنا قتيبة بن سعيد. وأبو داود (٥٢٥) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٧٢١) قال: حدثنا محمد بن رمح المصري. والترمذي (٢١٠) قال: حدثنا قتيبة. والنسائي (٢/٢٦) وفي عمل اليوم والليلة (٧٣) وفي الكبرى (١٥٦٩) قال: أخبرنا قتيبة. وابن خزيمة (٤٢١) قال: حدثنا الربيع بن سليمان المرادي، قال: حدثنا شعيب -يعني ابن الليث- (ح) وحدثنا محمد بن عبد الله عبد الحكم، قال: حدثنا أبي، وشعيب.\nستتهم - يونس بن محمد، ووهب، ومحمد بن رمح، وقتيبة، وشعيب، وعبد الله بن عبد الحكم - عن الليث.\n٢- وأخرجه ابن خزيمة (٤٢٢) قال: حدثنا زكريا بن يحيى بن إياس، قال: حدثنا سعيد بن عفير، قال حدثني يحيى بن أيوب، عن عبيد الله بن المغيرة.\nكلاهما - الليث بن سعد، وعبيد الله - عن الحكيم بن عبد الله بن قيس، عن عامر بن سعد، فذكره.","vol":"9","page":382},{"text":"٧٠٣١ - (خ) أبو أمامة أسعد بن سهل - ﵁ - قال: «سمعتُ معاوية بنَ أبي سفيان وهو جالس على المنبر حين أذن المؤذن، فقال: الله أكبر، الله أكبر، قال معاويةُ: الله أكبر، الله أكبر، قال: أشهد أن لا إله إلا الله، قال معاويةُ: وأنا، قال: أشهدُ أن لا إله إلا الله، قال معاويةُ: وأنا، قال: أشهدُ أن محمدًا رسولُ الله، قال معاوية: وأنا، قال: أشهدُ أنَّ محمدًا رسولُ الله، قال معاويةُ: وأنا، فلما أنْ قضى التأذينَ، قال: يا أيُّها ⦗٣٨٣⦘ الناسُ، سمعتُ رسولَ الله - ﷺ- على المنبر حين أذَّن المؤذِّن، يقول مثل ما سمعتُم من مقالتي» .\nوفي رواية «أنه سمع معاويةَ يومًا وسمع المؤذن فقال مثله.. إلى قوله: وأشهد أنَّ محمدًا رسولُ الله» .\nوفي أخرى «أنه لما قال: حيَّ على الفلاح، قال: لا حول ولا قوة إلا بالله، ثم قال: هكذا سمعنا نبيَّكم يقولُ» أخرجه البخاري (١) .\n_________\n(١) ٢ / ٧٦ في الأذان، باب ما يقول إذا سمع المنادي، وفي الجمعة، باب يؤذن الإمام على المنبر إذا سمع النداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٠٦) قال: حدثنا سفيان، قال: حدثنا مجمع بن يحيى الأنصاري. وأحمد (٤/٩٣ و٩٨) قال: حدثنا وكيع، قال: حدثنا مجمع بن يحيى. وفي (٤/٩٥) قال: حدثنا يعلى، ويزيد بن هارون، قالا: حدثنا مجمع بن يحيى الأنصاري. والبخاري (٢/١٠) قال: أخبرنا محمد ابن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا أبو بكر بن عثمان بن سهل بن حنيف والنسائي (٢/٢٤) . وفي الكبرى (١٥٦٥) وفي عمل اليوم والليلة (٣٥٠) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك، عن مجمع بن يحيى الأنصاري وفي (٢/٢٤) . وفي الكبرى (١٥٦٤) . وفي عمل اليوم والليلة (٣٤٦) قال: أخبرنا محمد بن قدامة، قال: حدثنا جرير، عن مسعر، عن مجمع. وفي عمل اليوم والليلة (٣٥١) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، عن مجمع.\nكلاهما - مجمع، وأبو بكر بن عثمان - عن أبي أمامة بن سهل، فذكره.\n* رواية وكيع: «أن النبي -ﷺ- كان يتشهد مع المؤذنين» .","vol":"9","page":382},{"text":"٧٠٣٢ - (د) عائشة - ﵂ - أنَّ النبي - ﷺ- «كان إذا سمع المؤذنَ يَتَشَهَّدُ قال: وأنا، وأنا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٦) في الصلاة، باب ما يقول إذا سمع المؤذن، ورواه أيضًا أحمد في \" المسند \" من طريق أخرى، وإسناده صحيح، وله شاهد عنده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٥٢٦) قال: حدثنا إبراهيم بن مهدي، قال: حدثنا علي بن مسهر، عن هشام بن عروة، عن أبيه، فذكره.","vol":"9","page":383},{"text":"٧٠٣٣ - (خ م ط د ت س) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا سمعتم النِّدَاءَ، فقولوا مثلَ ما يقول المؤذِّنُ» أخرجه الجماعة (١) .\n_________\n(١) رواه البخاري ٢ / ٧٤ في الأذان، باب ما يقول إذا سمع المنادي، ومسلم رقم (٣٨٣) في الصلاة، باب استحباب القول مثل قول المؤذن لمن سمعه، والموطأ ١ / ٦٧ في الصلاة، باب ما جاء في النداء للصلاة، وأبو داود رقم (٥٢٢) في الصلاة، باب ما يقول إذا سمع المؤذن، والترمذي رقم (٢٠٨) في الصلاة، باب ما يقول الرجل إذا أذن المؤذن، والنسائي ٢ / ٢٣ في الأذان، باب القول مثل ما يقول المؤذن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ صفحة (٦٥) وأحمد (٣/٥) قال: حدثنا عبد الرحمن بن مهدي. وفي (٣/٥٣) قال: حدثنا يحيى (ح) وحدثنا عبد الرحمان. وفي (٣/٧٨) قال: حدثنا محمد بن جعفر. غندر والبخاري (١/١٥٩) قال: حدثنا عبد الله بن يوسف. ومسلم (٢/٤) قال: حدثني يحيى بن يحيى. وأبو داود (٥٢٢لاقال: حدثنا عبد الله بن مسلمة القعنبي وابن ماجة (٧٢٠) قال: حدثنا أبو كريب، وأبو بكر بن أبي شيبة، قالا: حدثنا زيد بن الحباب. والترمذي (٢٠٨) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن (ح) وحدثنا قتيبة. وعبد الله بن أحمد (٣/٦) قال: حدثناه عبد الله بن عون الخراز، ومصعب الزبيري. والنسائي (٢/٢٣) وفي الكبرى (١٥٦٣) قال: أخبرنا قتيبة. وفي عمل اليوم والليلة (٣٤) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وابن خزيمة (٤١١) قال: حدثنا عمرو ابن علي، قال: حدثنا يحيى بن سعيد. جميعا - عبد الرحمن، ويحيى بن سعيد وغندر، وعبد الله بن يوسف، ويحيى بن يحيى، والقعنبي، وابن الحباب، ومعن، وقتيبة، وعبد الله بن عون، ومصعب - عن مالك بن أنس.\n٢- وأخرجه أحمد (٣/٩٠) قال: حدثنا عثمان بن عمر. وابن خزيمة (٤١١) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب.\nكلاهما - عثمان، وابن وهب - قالا: أخبرنا مالك، ويونس بن يزيد.\n٣- وأخرجه الدارمي (١٢٠٤) . وابن خزيمة (٤١١) قال: حدثنا عمرو بن علي.\nكلاهما - الدارمي، وعمرو - عن عثمان بن عمر، قال: حدثنا يونس بن يزيد الأيلي.\nكلاهما -مالك، ويونس - عن الزهري، عن عطاء بن يزيد الليثي، فذكره.","vol":"9","page":383},{"text":"المؤذن\n٧٠٣٤ - (ت) ابن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «من أذَّن سبعَ سِنين محتسبًا، كتبَ الله له براءة من النار» .\nأخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المحتسب): طالب الأجر والثواب على فعله من الله تعالى، المعتدُّ به عنده المدَّخر له.\n_________\n(١) رقم (٢٠٦) في الصلاة، باب ما جاء في فضل الأذان، ورواه أيضًا أبو داود وابن ماجة، وفي سنده جابر الجعفي، وهو ضعيف، وقال الترمذي: حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٠٦) قال: حدثنا محمد بن حميد الرازي، قال: حدثنا أبو تميلة، قال: حدثنا أبو حمزة، عن جابر، عن مجاهد، فذكره.\nوقال: حديث ابن عباس حديث غريب، وجابر بن يزيد الجعفي تركه يحيى بن سعيد، وعبد الرحمن بن مهدي.\nوبنحوه أخرجه ابن ماجة (٧٢٧) قال: حدثنا أبو كريب، قال: حدثنا مختار بن غسان، قال: حدثنا حفص بن عمر الأزرق البرجمي. (ح) وحدثنا روح بن الفرج، قال: حدثنا علي بن الحسن بن شقيق، قال: حدثنا أبو حمزة.\nكلاهما - حفص، وأبو حمزة السكري - عن جابر، عن عكرمة، فذكره.\nقلت: فيه جابر الجعفي، وأغلب الأئمة على تضعيفه.","vol":"9","page":384},{"text":"٧٠٣٥ - (د س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «المؤذِّن يُغْفَرُ له مدَى صوته، ويَشْهَدُ له كلُّ رَطْب ويابِس، وشاهدُ الصلاة في الجماعة: يُكْتَبُ له خَمْس وعشرون صلاة، ويُكَفَّرُ عنه ما بينهما» أخرجه أبو داود.\nوفي رواية النسائي قال: «المؤذِّنُ يُغْفَرُ له مَدَى صوته، ويَشْهَدُ له كلُّ رَطْب ويابس (١)، وله مثل أجر مَن صلَّى» (٢) . ⦗٣٨٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مدى صوته) المدى: الأمدُ والغاية والمعنى: أنه يستوفي ويستكملُ مغفرة الله إذا استوفى وُسْعَه في رفع صوته، فيبلغُ الغايةَ من المغفرة، إذا بلغ الغايةَ من الصوت، وقيل: إنه تمثيل وتشبيه، يعني أن المكان الذي ينتهي إليه صوته لو قُدِّرَ أن يكون ما بين أوله وآخره ذنوب تملأُ تلك المسافة لغفر الله له.\n_________\n(١) إلى هنا انتهت رواية النسائي من حديث أبي هريرة في نسخ النسائي المطبوعة، والمخطوطة التي بدار الكتب الظاهرية، وجملة \" وله مثل أجر من صلى \" عند النسائي من حديث البراء بن عازب ﵁، كما في الحديث الذي بعده.\n(٢) رواه أبو داود رقم (٥١٥) و(٥١٦) في الصلاة، باب رفع الصوت بالأذان، والنسائي ٢ / ١٣ في الأذان، باب رفع الصوت بالأذان، وهو حديث صحيح يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٤٢٩) قال: حدثنا يحيى بن سعيد. وفي (٢/٤٥٨) قال: حدثنا محمد بن جعفر. وفي (٢/٤٦١) قال: حدثنا عبد الرحمن. والبخاري في خلق أفعال العباد (٢٣و ٢٤) قال: حدثنا آدم. (ح) وحدثنا سليمان. (ح) وحدثنا أبو الوليد. (ح) وحدثنا حفص بن عمر. وأبو داود (٥١٥) قال: حدثنا حفص بن عمر النمري. وابن ماجة (٧٢٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا شبابة. والنسائي (٢/١٢) وفي الكبرى (١٥٢٥) قال: أخبرنا إسماعيل بن مسعود، ومحمد ابن عبد الأعلى. قالا: حدثنا يزيد يعني ابن زريع. وابن خزيمة (٣٩٠) قال: حدثنا بندار محمد. قال: حدثنا عبد الرحمن.\nتسعتهم - يحيى، ومحمد بن جعفر، وعبد الرحمن، وآدم، وسليمان، وأبو الوليد، وحفص بن عمر، وشبابة، ويزيد بن زريع - عن شعبة، عن موسى بن أبي عثمان، عن أبي يحيى. فذكره","vol":"9","page":384},{"text":"٧٠٣٦ - (س) البراء بن عازب - ﵁ - أنَّ النبي - ﷺ- قال: «إنَّ الله وملائِكَتَه يُصَلُّون على الصفِّ المقدَّم، والمؤذِّنُ يُغْفَرُ له بمدِّ صوته، ويصدِّقُه مَنْ سمعه مِن رَطْب ويابس، وله مثل أجرُ مَنْ صلَّى معه» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٣ في الأذان، باب رفع الصوت بالأذان، ورواه أحمد في \" المسند \" ٤ / ٢٨٤، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رسناده صحيح:\n١- أخرجه أحمد (٤/٢٨٤) قال: حدثنا علي بن عبد الله. وقال عبد الله بن أحمد: وحدثني عبيد الله القواريري. والنسائي (٢/١٣) قال: أخبرنا محمد بن المثنى.\nثلاثتهم - علي، وعبيد الله، وابن المثنى - قالوا: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة.\n٢- وأخرجه أحمد (٤/٢٩٨) قال: حدثنا يحيى بن آدم وحسين قالا: حدثنا إسرائيل.\nكلاهما - قتادة، وإسرائيل - عن أبي إسحاق، فذكره.","vol":"9","page":385},{"text":"٧٠٣٧ - (د) عبد الله بن عمرو بن العاص - ﵄ -: أنَّ رجلًا قال: يا رسول الله، إن المؤذِّنين يَفْضُلوننا، فقال رسولُ الله - ﷺ-: «قل كما يقولون، فإذا انتهيتَ فَسَلْ تُعْطَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٤) في الصلاة، باب ما يقول إذا سمع المؤذن، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/١٧٢) (٦٦٠١) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وأبو داود (٥٢٤) قال: حدثنا ابن السرح ومحمد بن سلمة، قالا: حدثنا ابن وهب. والنسائي في عمل اليوم والليلة (٤٤) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب.\nكلاهما - ابن لهيعة، وابن وهب - عن يحيى بن عبد الله، عن أبي عبد الرحمن الحبلي، فذكره.","vol":"9","page":385},{"text":"٧٠٣٨ - (خ ط س) عبد الله بن عبد الرحمن بن أبي صعصعة: أنَّ ⦗٣٨٦⦘ أبا سعيد - ﵁ - قال له: أراك تحب الغَنَم والبادية، فإذا كنت في غنمك أو باديتك، فأذَّنْتَ بالصلاة، فارفع صوتَك بالنِّداء، فإنه لا يَسمعُ مَدى صوتِ المؤذِّن جِنّ ولا إنْس ولا شيء، إلا شَهِدَ له يوم القيامة، قال أبو سعيد: سمعتُه من رسول الله - ﷺ-.\nأخرجه البخاري و«الموطأ» والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البادية): البرِّيَّة والصحراء.\n_________\n(١) رواه البخاري ٢ / ٧٢ و٧٣ في الأذان، باب رفع الصوت بالنداء، وفي بدء الخلق، باب ذكر الجن وثوابهم وعقابهم، وفي التوحيد، باب قول النبي ﷺ: \" الماهر بالقرآن مع الكرام البررة \"، والموطأ ١ / ٦٩ في الصلاة، باب ما جاء في النداء للصلاة، والنسائي ٢ / ١٢ في الأذان، باب رفع الصوت بالأذان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (٦٦) وأحمد (٣/٣٥) قال: قرأت على عبد الرحمن. وفي (٣/٤٣) قال: حدثنا إسحاق، والخزاعي. والبخاري (١/١٥٨) وفي خلق أفعال العباد (٢٣) قال: حدثنا عبد الله بن يوسف، وفي (٤/١٥٤) قال: حدثنا قتيبة. وفي (٩/١٩٤)، وفي خلق أفعال العباد (٢٣) قال: حدثنا إسماعيل. والنسائي (٢/١٢) وفي الكبرى (١٥٢٤) قال: أخبرنا محمد بن سلمة، قال: أنبأنا ابن القاسم.\nسبعتهم- عبد الرحمن بن مهدي، وإسحاق بن عيسى، والخزاعي منصور بن سلمة، وعبد الله بن يوسف، وقتيبة، وإسماعيل بن أبي أويس، وابن القاسم- عن مالك.\n٢- وأخرجه الحميدي (٧٤٢) وأحمد (٣/٦) وعبد بن حميد (٩٩٧) قال: حدثني يحيى بن عبد الحميد. وابن ماجة (٧٣٣) قال: حدثنا محمد بن الصباح. وابن خزيمة (٣٨٩) قال: حدثنا عبد الجبار بن العلاء.\nخمستهم - الحميدي، وأحمد، ويحيى، وابن الصباح، وعبد الجبار - قالوا: حدثنا سفيان بن عيينة.\nكلاهما - ومالك، وسفيان - عن عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصعة، عن أبيه، فذكره.\n* في رواية سفيان: عن عبد الله بن عبد الرحمن بن أبي صعصعة، عن أبيه - قال أحمد: وسفيان مخطىء في اسمه، والصواب: عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصعة.","vol":"9","page":385},{"text":"٧٠٣٩ - (م) [عيسى بن طلحة] قال: سمعتُ معاويةَ يقول: سمعتُ رسولَ الله - ﷺ- يقول: «المؤذِّنون أطولُ الناس أعناقًا يوم القيامة» .\nوفي رواية قال راويه: «كنتُ عند معاويةَ بنِ أبي سفيان، فجاءهُ المؤذِّنُ يَدْعُوه إلى الصلاة، فقال معاويةُ: سمعتُ رسولَ الله - ﷺ- ... وذكره» أخرجه مسلم (١) . ⦗٣٨٧⦘\nوهذا الحديث لم يخرجه الحميديُّ في كتابه الذي قرأناه، وهو مقروءٌ على الرَّقِّي عنه.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أطول أعناقًا): قال الهروي: قال ابن الأعرابي: أطول أعناقًا: أكثر أعمالًا، يقال: لفلان عُنُقٌ من الخير، أي قِطْعة، وقال غيره: من طول الأعناق، وهي الرقاب؛ لأن الناس يوم القيامة يكونون في الكرب، والمؤذِّنُون في الروح مشرئبُّون لأن يؤذَن لهم في دخول الجنة، وقيل: إنهم يكونون يومئذ رؤوسًا ومقدَّسين، والعرب تصف السادة بطول الأعناق، وروي إعناقًا بكسر الهمزة، أي: إسراعًا إلى الجنة، وهو العنق، وهو ضرب من سير الإبل سريع.\n_________\n(١) رقم (٣٨٧) في الصلاة، باب فضل الأذان وهرب الشيطان عند سماعه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٩٥) قال: حدثنا ابن نمير، ويعلى. وفي (٤/٩٨) قال: حدثنا ابن نمير. وعبد بن حميد (٤١٨) قال: حدثنا يعلى. ومسلم (٢/٥) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا عبدة. (ح) وحدثنيه إسحاق بن منصور، قال: أخبرنا أبو عامر، قال: حدثنا سفيان. وابن ماجة (٧٢٥) قال: حدثنا محمد بن بشار، وإسحاق بن منصور، قالا: حدثنا أبو عامر، قال: حدثنا سفيان.\nأربعتهم - عبد الله بن نمير، ويعلى، وعبدة بن سليمان، وسفيان الثوري - عن طلحة بن يحيى، عن عيسى بن طلحة، فذكره.","vol":"9","page":386},{"text":"٧٠٤٠ - () عاصم بن بهدلة قال: «مرَّ رجل على زرّ بن حبيش وهو يُؤَذِّنُ، فقال: يا أبا مريم أتؤذِّنُ؟ إني لأرغبُ بك عن الأذان، فقال زرّ: أترغب بي عن الفضل؟ والله لا أكلِّمك» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا أرغب بك) رَغِبتُ بفلان عن هذا الأمر: إذا كَرِهتَه، وأبعدتَه عنه وزهدتَ له فيه.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"9","page":387},{"text":"<span data-type=\"title\" id=toc-1548>الفصل الرابع: في فضل الصلاة</span>، وفيه عشرة فروع\n<span data-type=\"title\" id=toc-1549>الفرع الأول: في فضلها مجملًا</span>\n٧٠٤١ - (خ م ت س) أبو هريرة - ﵁ -: أنه سمع رسولَ الله - ﷺ- يقول: «أرأيتم لو أنَّ نهرًا بباب أحدِكم يغتَسِلُ فيه كلَّ يوم خمس مرات، ما تقولون (١) ذلك يُبقي من درنِه؟ قالوا: لا يُبقي من دَرَنهِ شيئًا، قال: فذلك مَثَل الصلوات الخمسِ يمحو الله بها الخطايا» .\nوفي رواية «مَثَلُ الصلوات الخمس، مَثَلُ نَهْر عظيم ببابِ أحدِكم يغتسلُ فيه كلَّ يوم خمسَ مرات، فإنه لا يُبقي من درنه شيئًِا» .\nأخرج الأولى البخاري ومسلم، [والثانية] الترمذي والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (درنه) الدَّرن: الوسخ.\n_________\n(١) وفي بعض النسخ: ما تقول، بإفراد المخاطب، والمعنى: ما تقول أيها السامع.\n(٢) رواه البخاري ٢ / ٩ في مواقيت الصلاة، باب الصلوات الخمس كفارة، ومسلم رقم (٦٦٧) في المساجد، باب المشي إلى الصلاة تمحى به الخطايا وترفع به الدرجات، والترمذي رقم (٢٨٧٢) في الأمثال، باب مثل الصلوات الخمس، والنسائي ١ / ٢٣١ في الصلاة، باب فضل الصلوات الخمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا بكر بن مضر. (ح) وحدثنا قتيبة. قال: حدثنا ليث بن سعد. والدارمي (١١٨٧) قال: أخبرنا عبد الله بن صالح. قال: حدثني الليث. والبخاري (١/١٤٠) قال: حدثنا إبراهيم بن حمزة. قال: حدثني ابن أبي حازم والدراوردي. ومسلم (٢/١٣١) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وقال قتيبة: حدثنا بكر يعني ابن مضر. والترمذي (٢٨٦٨) قال: حدثنا قتيبة. قال: حدثنا الليث. (ح) وحدثنا قتيبة. قال: حدثنا بكر بن مضر القرشي. والنسائي (١/٢٣٠) وفي الكبرى (٣١٥) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث.\nأربعتهم- بكر بن مضر، والليث، وعبد العزيز بن أبي حازم، والدراوردي - عن يزيد بن عبد الله بن الهاد، عن محمد بن إبراهيم، عن أبي سلمة، فذكره.","vol":"9","page":388},{"text":"٧٠٤٢ - (م) جابر - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَثَلُ الصلوات الخمس كمثل نَهْر جار غَمْر على باب أحدكم، يغتسلُ منه كلَّ يوم خمس مرات. قال الحسن: وما يُبقي ذلك من الدَّرن؟» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غمرٍ) الماء الغَمر: الكثير.\n_________\n(١) رقم (٦٦٨) في المساجد، باب المشي إلى الصلاة تمحى به الخطايا وترفع به الدرجات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٠٥) قال: حدثنا محمد بن فضيل، وفي (٣/٣١٧) قال: حدثنا أبو معاوية. وفي (٣/٣٥٧) قال: حدثنا عمار بن محمد وعبد بن حميد (١٠١٤)، والدارمي (١١٨٦) .\nكلاهما - عبد، والدارمي -عن يعلى بن عبيد. ومسلم (٢/١٣٢) قال:حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا:حدثنا أبو معاوية.\nأربعتهم - ابن فضيل، وأبو معاوية، وعمار، ويعلى - عن الأعمش، عن أبي سفيان، فذكره.","vol":"9","page":389},{"text":"٧٠٤٣ - (ط) سعد بن أبي وقاص - ﵁ - قال: كان رجلان أخَوَانِ، فهلَك أحدُهما قبل صاحبه بأربعين ليلة، فَذُكِرَتْ فضيلةُ الأول منهما عند رسول الله - ﷺ-، فقال رسولُ الله - ﷺ-: ألم يكن الآخَر مسلمًا؟ قالوا: بلى، وكان لا بأس به، فقال رسولُ الله - ﷺ-: «وما يدريكم ما بلغت به صلاتُه؟ إنما مَثَلُ الصلاة كمَثَلِ نَهْر عَذْب غَمْر ببابِ أحدكم، يَقْتَحِم فيه كلَّ يوم خمس مرات، فما تَرَوْن ذلك يُبقي من درَنه؟ فإنكم لا تدرون ما بلغت به صلاتُه» أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اقْتَحَمْتُ) الأَمر وغيره: إذا دخَلتَ فيه وألقَيْتَ نَفْسك إليه من غير رويّة.\n_________\n(١) بلاغًا ١ / ١٧٤ في قصر الصلاة في السفر، باب جامع الصلاة، وإسناده منقطع، ولكن يشهد له الحديثان اللذان قبله، دون الجملة الأخيرة \" فإنكم لا تدرون ما بلغت به صلاته \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٤٢٢) بلاغ عن عامر بن سعد بن أبي وقاص، فذكره.","vol":"9","page":389},{"text":"٧٠٤٤ - (خ م ط س) حُمران مولى عثمان: قال: «كنتُ أضَعُ لعثمان طَهورَه، فما أتى عليه يومٌ إلا وهو يُفيض عليه نُطْفَة - يعني من ماء - وقال: قال عثمانُ: حدَّثنا رسول الله - ﷺ- عند انصرافنا من صلاتنا - أُراه قال: العصر - فقال: ما أدري، أُحَدِّثكم، أو أسكتُ؟ قال: فقلنا: يا رسول الله، إن كان خيرًا فحدِّثْنا، وإن كان غير ذلك فاللهُ ورسولُه أعلم، قال: ما من مسلم يتطَّهرُ فيُتِمُّ الطهارةَ التي كتبَ الله عليه، فيصلِّي هذه الصلوات الخمس، إلا كانت كفَّاراتٍ لما بينها» .\nوفي رواية: أنَّ عثمانَ لما توضأ قال: واللهِ لأحدِّثنَّكم حديثًا لولا آية في كتاب الله ما حدَّثتكموه، سمعتُ رسولَ الله - ﷺ- يقول: «لا يتوضأ رَجُل وُضوءه، ثم يصلِّي الصلاةَ، إلا غُفِرَ له ما بينه وبين الصلاة التي تليها. قال عروة بن الزبير: الآية ﴿إن الذين يكتمون ما أنزلنا من البيِّنات والهدى﴾ إلى قوله ﴿اللاعنون﴾ [البقرة: ١٥٩]» .\nوفي أخرى: «أن عثمان توضأ، فأحسنَ الوُضَوء، ثم قال: رأيتُ رسولَ الله - ﷺ- توضأ فأحسن الوُضُوءَ، ثم قال: من توضأ نحو هذا الوضوء، ثم أتى المسجد فركع ركعتين، ثم جَلَسَ، غُفِرَ له ما تقدَّم من ذَنْبه» .\nوفي أخرى قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ توضأ للصلاة ⦗٣٩١⦘ فأسبغَ الوُضُوءَ، ثم مشى إلى الصلاة المكتوبة، فصلاَّها مع الناس، أو مع الجماعة، أو في المسجد، غُفِرَ له ذُنُوبه» .\nوفي أخرى «أن عثمان توضأ يومًا وُضوءًا حسنًا، ثم قال: رأيتُ رسولَ الله - ﷺ- توضأ، فأحسنَ الوُضُوءَ، ثم قال: مَنْ توضأ هكذا، ثم خرج إلى المسجد، لا يَنْهَزُه إلا الصلاة، إلا غُفِر له ما خلا من ذَنْبِه» .\nوفي أخرى عن عمرو بن سعيد بن العاص: أن عثمان دعا بطَهوره، فقال: سمعتُ رسولَ الله - ﷺ- يقول: «ما من امرئ مسلم تحضُره صلاة مكتوبة، فَيُحْسِنُ وُضُوءها، وخُشُوعَها ورُكُوعَها، إلا كانت كفارة لما قبلَها من الذُّنُوبِ، ما لم يأتِ كبيرة، وذلك الدهر كلَّه» أخرجه البخاري ومسلم، إلا أن البخاري انفرد بالرواية الثالثة، ومسلم بالرابعة والسادسة.\nوفي رواية «الموطأ»: أن عثمانَ جلس يومًا على المقاعد، فجاءه المؤذِّنُ فآذنه بصلاةِ العصر، فدعا بماء، ثم قال: واللهِ لأُحَدِّثَنَّكم حديثًا لولا آية في كتاب الله ما حدَّثتكموه، ثم قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَا مِن امرئ يَتَوَضأ فَيُحْسِنُ وُضُوءه، ثم يصلِّي الصلاةَ إلا غُفِرَ له ما بينه وبين الصلاة الأخرى حتى يصلِّيها» .\nقال مالك: أُراه يريد هذه الآية ﴿وأقم الصلاة طَرَفَي النَّهار وزُلَفًا من اللَّيل إنَّ الحَسَناتِ يُذْهِبْنَ السيئاتِ ذلك ذِكرى للذاكرين﴾ [هود: ١١٤] . ⦗٣٩٢⦘\nوفي رواية النسائي: أن رسولَ الله - ﷺ- قال: «مَنْ أتَمَّ الوضُوءَ كما أمره الله، فالصلواتُ الخمسُ كفَّارات لما بينهن» .\nوفي أخرى قال: سمعتُ رسولَ الله - ﷺ- يقول: «ما مِنْ امرئ يتوضأ، فَيُحْسِنُ وُضوءه، ثم يصلِّي الصلاة، إلا غُفِرَ له ما بينه وبين الصلاة الأخرى حتى يصلِّيها» وأخرج أيضًا الرواية الرابعة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نطفة) النطفة: الماء القليل، وقد يطلَق على الكثير، وقيل: هو الماء الذي لا كدَر فيه، وسواء قليله وكثيره.\n(ينهزُه) نَهَزَهُ ينهزهُ: إذا دفعه وحمله على فعل الشيء.\n(زُلَفًا) الزُلَف جمع: زُلْفة، وهي الطائفة من أول الليل.\n_________\n(١) رواه البخاري ١ / ٢٢٨ في الوضوء، باب الوضوء ثلاثًا ثلاثًا، وباب المضمضة في الوضوء، وفي الصوم، باب سواك الرطب واليابس للصائم، وفي الرقاق، باب قول الله تعالى: ﴿يا أيها الناس إن وعد الله حق﴾، ومسلم رقم (٢٢٦) و(٢٢٧) و(٢٢٨) و(٢٢٩) و(٢٣٠) و(٢٣١) و(٢٣٢) في الطهارة، باب في صفة الوضوء وكماله، وباب فضل الوضوء والصلاة عقبه، والموطأ ١ / ٣٠ و٣١ في الطهارة، باب جامع الوضوء، والنسائي ١ / ٩١ في الطهارة، باب ثواب من توضأ كما أمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٥٩) (٤١٨) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم -يعني ابن سعد- وفي (١/٥٩) (٤١٩) قال: حدثنا إبراهيم بن نصر الترمذي، قال: حدثنا إبراهيم بن سعد. وفي (١/٥٩) (٤٢١) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (١/٦٠) (٤٢٨) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج. والدارمي (٦٩٩) قال: أخبرنا نصر بن علي الجهضمي، قال: حدثنا عبد الأعلى عن معمر. والبخاري (١/٥١) قال: حدثنا عبد العزيز بن عبد الله الأويسي، قال: حدثني إبراهيم بن سعد. وفي (١/٥٢) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٣/٤٠) قال: حدثنا عبدان، قال: أخبرنا عبد الله، قال: أخبرنا معمر. ومسلم (١/١٤١) قال: حدثني أبو الطاهر أحمد بن عمرو بن عبد الله بن عمرو بن سرح، وحرملة بن يحيى التجيبي قالا: أخبرنا ابن وهب، عن يونس. (ح) وحدثني زهير بن حرب.، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي. وأبو داود (١٠٦) قال: حدثنا الحسن بن علي الحلواني، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي (١/٦٤) وفي الكبرى (١٠٣) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن معمر، وفي (١/٦٥) وفي الكبرى (٩١) قال: أخبرنا أحمد بن محمد بن المغيرة الحمصي، قال: حدثنا عثمان وهو ابن سعيد بن كثير بن دينار الحمصي، عن شعيب، هو ابن أبي حمزة، وفي (١/٨٠) قال: أخبرنا أحمد بن عمرو بن السرح والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن وهب، عن يونس. وابن خزيمة (٣) قال: حدثنا يونس بن عبد الأعلى الصدفي، قال: حدثنا ابن وهب، قال: أخبرني يونس. (ح) وأخبرني محمد بن عبد الله بن عبند الحكم، أن ابن وهب أخبرهم قال: أخبرني يونس. وفي (١٥٨) قال: حدثنا يونس بن عبد الأعلى الصدفي، قال: حدثنا ابن وهب، قال: أخبرني يونس.\nخمستهم - إبراهيم بن سعد، ومعمر، وابن جريج، وشعيب، ويونس - عن ابن شهاب الزهري، عن عطاء بن يزيد الليثي، عن حمران، فذكره.\nوعن حمران. قال: رأيت عثمان بن عفان توضأ فذكر نحوه، يعني نحو الحديث السابق، ولم يذكر المضمضة والاستنشاق، وقال فيه: ومسح رأسه ثلاثا، ثم غسل رجليه ثلاثا. ثم قال: «رأيت رسول الله -ﷺ- توضأ هكذا. وقال: من توضأ دون هذا كفاه» .\nولم يذكر أمر الصلاة.\nأخرجه أبو داود (١٠٧) قال: حدثنا محمد بن المثنى. قال: حدثنا الضحاك بن مخلد قال: حدثنا عبد الرحمن بن وردان، قال: حدثني أبو سلمة بن عبد الرحمن. قال: حدثني حمران، فذكره.\nوعن أبي علقمة، أن عثمان دعا بماء فتوضأ فأفرغ بيده اليمنى على اليسرى ثم غسلهما إلى الكوعين، قال: ثم مضمض واستنشق ثلاثا، وذكر الوضوء ثلاثا، قال: ومسح برأسه، ثم غسل رجليه، وقال: رأيت رسول الله -ﷺ- توضأ مثل ما رأيتموني توضأت.\nثم ساق نحو حديث الزهري وأتم. يعني الحديث السابق.\nهكذا قال أبو داود ول يسق متن الحديث.\nأخرجه أبو داود (١٠٩) قال: حدثنا إبراهيم بن موسى قال: أخبرنا عيسى، قال: أخبرنا عبيد الله -يعني ابن أبي زياد - عن عبد الله بن عبيد بن عمير، عن أبي علقمة، فذكره.\nوعن حمران بن أبان، مولى عثمان بن عفان، - ﵁ -. قال: «رأيت عثمان بن عفان - ﵁ - دعا بوضوء، وهو على باب المسجد، فغسل يديه، ثم مضمض واستنشق واستنثر، ثم غسل وجهه ثلاث مرات، ثم غسل يديه إلى المرفقين ثلاث مرات، ثم مسح برأسه، وأمر بيده على ظاهر أذنيه، ثم مر بهما على لحيته، ثم غسل رجليه إلى الكعبين ثلاث مرات، ثم قام فركع ركعتين، ثم قال: توضأت لكم كما رأيت رسول الله -ﷺ- توضأ، ثم ركعت ركعتين كما رأيته ركع. قال: ثم قال: قال رسول الله -ﷺ- حين فرغ من ركعتيه: «من توضأ كما توضأت، ثم ركع ركعتين لا يحدث فيهما نفسه، غفر له ما كان بينهما وبين صلاته بالأمس» .\nأخرجه أحمد (١/٦٨) (٤٨٩) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثني محمد بن إبراهيم بن الحارث التيمي، عن معاذ بن عبد الرحمن التيمي، عن حمران بن أبان مولى عثمان ابن عفان، فذكره.\nوعن حمران بن أبان. قال: أتيت عثمان بطهور، وهو جالس على المقاعد، فتوضأ، فأحسن الوضوء. ثم قال: «رأيت النبي -ﷺ- توضأ، وهو في هذا المجلس، فأحسن الوضوء. ثم قال: من توضأ مثل هذا الوضوء، ثم أتى المسجد فركع ركعتين، ثم جلس، غفر له ما تقدم من ذنبه.» .\nقال: وقال النبي -ﷺ-: «لا تغتروا.» .\n* وفي رواية يزيد بن أبي حبيب عن عبد الله بن أبي سلمة ونافع بن جبير: «من توضأ فأسبغ الوضوء ثم مشى إلى صلاة مكتوبة، فصلاها، غفر له ذنبه» . مختصرا.\n* وفي رواية الحكيم بن عبد الله عنهما: «من توضأ للصلاة فأسبغ الوضوء، ثم مشى إلى الصلاة المكتوبة، فصلاها مع الناس، أو مع الجماعة، أو في المسجد، غفر الله له ذنوبه.» .\n١- أخرجه أحمد (١/٦٤) (٤٥٩) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان، عن يحيى، عن محمد بن إبراهيم بن الحارث التيمي. وفي (١/٦٧) (٤٨٣) قال: حدثنا شيبان، عن يحيى، عن محمد ابن إبراهيم بن الحارث التيمي. وفي (١/٦٧) (٤٨٣) قال: حدثنا حجاج، ويونس قالا: حدثنا ليث، قال حجاج: حدثني يزيد بن أبي حبيب، عن عبد الله بن أبي سلمة، ونافع بن جبير بن مطعم، وفي (١/٧١) (٥١٦) قال: حدثنا يونس، قال: حدثنا ليث، عن يزيد بن أبي حبيب، عن عبد الله- يعني ابن أبي سلمة - ونافع بن جبير بن مطعم.\nوالبخاري (٨/١١٤) قال: حدثنا سعد بن حفص، قال: حدثنا شيبان، عن يحيى، عن محمد بن إبراهيم القرشي. ومسلم (١/١٤٣) قال: وحدثني أبو الطاهر، ويونس بن عبد الأعلى، قالا: أخبرنا عبد الله بن وهب، عن عمرو بن الحارث، أن الحكيم بن عبد الله القرشي، حدثه أن نافع بن جبير، وعبد الله بن أبي سلمة حدثاه. والنسائي (٢/١١١) وفي الكبرى (٨٤٠) قال: أخبرنا سليمان بن داود، عن ابن وهب، قال: أخبرني عمرو بن الحارث، أن الحكيم بن عبد الله القرشي، حدثه أن نافع بن جبير، وعبد الله بن أبي سلمة حدثاه. وفي الكبرى (١٧٢) قال: أخبرنا إسحاق بن منصور، قال: أخبرنا عبيد الله، عن شيبان، عن يحيى بن أبي كثير، عن محمد بن إبراهيم.\nثلاثتهم - محمد بن إبراهيم، وعبد الله بن أبي سلمة، ونافع بن جبير - عن معاذ بن عبد الرحمن التيمي. ٢- وأخرجه أحمد (١/٦٦) (٤٧٨) قال: حدثنا أبو المغيرة. وابن ماجة (٢٨٥) قال: حدثنا عبد الرحمن ابن إبراهيم، قال: حدثنا الوليد بن مسلم. والنسائي في الكبرى (١٧٣) قال: أخبرنا محمود بن خالد، قال: حدثنا الوليد.\nكلاهما - أبو المغيرة، والوليد- قالا: حدثنا الأوزاعي، قال: حدثنا يحيى بن أبي كثير، قال: حدثني محمد بن إبراهيم، قال: حدثني شقيق بن سلمة.\n٣- وأخرجه ابن ماجة (٢٨٥) قال: حدثنا هشام بن عمار، قال: حدثنا عبد الحميد بن حبيب، قال: حدثنا الأوزاعي، قال: حدثني يحيى، قال: حدثني محمد بن إبراهيم، قال: حدثني عيسى بن طلحة. ثلاثتهم - معاذ، وشقيق أبو وائل، وعيسى - عن حمران، فذكره.\nوعن حمران مولى عثمان. قال: توضأ عثمان بن عفان يوما وضوءا حسنا. ثم قال: «رأيت رسول الله -ﷺ- توضأ فأحسن الوضوء. ثم قال: من توضأ هكذا، ثم خرج إلى المسجد، لا ينهزه إلا الصلاة، غفر له ماخلا من ذنبه.» .\nأخرجه مسلم (١/١٤٣) قال: حدثنا هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: وأخبرني مخرمة بن بكير، عن أبيه، عن حمران مولى عثمان، فذكره.\nوعن حمران مولى عثمان، قال: سمعت عثمان بن عفان وهو بفناء المسجد فجاءه المؤذن عند العصر فدعا بوضوء فتوضأ ثم قال: والله لأحدثنكم حديثا لولا آية في كتاب الله ما حدثتكم إني سمعت رسول الله يقول: «لا يتوضأ رجل مسلم فيحسن الوضوء فيصلي صلاة إلا غفر الله له ما بينه وبين الصلاة التي تليها» . ١- أخرجه مالك في الموطأ صفحة (٤٥) والحميدي (٣٥) قال: حدثنا سفيان. وأحمد (١/٥٧) (٤٠٠) قال: حدثنا يحيى بن سعيد. ومسلم (١/١٤١) قال: حدثنا قتيبة بن سعيد، وعثمان بن محمد بن أبي شيبة، وإسحاق بن إبراهيم الحنظلي واللفظ لقتيبة، قال إسحاق: أخبرنا وقال الآخران: حدثنا جرير. وفي (١/١٤٢) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة (ح) وحدثنا زهير بن حرب، وأبو كريب، قالا: حدثنا وكيع (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. والنسائي (١/٩١) وفي الكبرى (١٧١) قال: أخبرنا قتيبة بن سعيد، عن مالك. وابن خزيمة (٢) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد القطان (ح) وحدثنا محمد بن العلاء بن كريب، قال: حدثنا أبو أسامة (ح) وحدثنا سعيد ابن عبد الرحمن المخزومي، قال: حدثنا سفيان.\nستتهم - مالك، وسفيان، ويحيى بن سعيد، وجرير، وأبو أسامة، ووكيع - عن هشام بن عروة.\n٢- وأخرجه البخاري (١/٥١) قال: حدثنا عبد العزيز بن عبد الله الأويسي. ومسلم (١/١٤٢) قال: حدثنا زهير بن حرب، قال: حدثنا يعقوب بن إبراهيم.\nكلاهما - عبد العزيز، ويعقوب- عن إبراهيم بن سعد، قال: قال صالح بن كيسان، قال: قال ابن شهاب.\nكلاهما - هشام، وابن شهاب - عن عروة، أن حمران أخبره، فذكره.\nوعن حمران، مولى عثمان - ﵁- أن عثمان توضأ بالمقاعد فغسل ثلاثا. ثلاثا. وقال: سمعت رسول الله -ﷺ- يقول: «من توضأ وضوئي هذا، ثم قام إلى الصلاة، سقطت خطاياه، يعني من وجهه ويديه ورجليه ورأسه.» .\nأخرجه أحمد (١/٦٨) (٤٩٣) قال: حدثنا سفيان بن عيينة، عن هشام، عن أبيه، عن حمران مولى عثمان، فذكره.\nوعن حمران، عن عثمان بن عفان. قال: قال رسول الله -ﷺ-: «من توضأ فأحسن الوضوء، خرجت خطاياه من جسده، حتى تخرج من تحت أظفاره.» .\nأخرجه أحمد (١/٦٦) (٤٧٦) قال: حدثنا عفان. ومسلم (١/١٤٩) قال: حدثنا محمد بن معمر بن ربعي القيسي. قال: حدثنا أبو هشام المخزومي.\nكلاهما - عفان، والمغيرة بن سلمة أبو هشام - عن عبد الواحد بن زياد. قال: حدثنا عثمان بن حكيم. قال: حدثنا محمد بن المنكدر، عن حمران، فذكره.\nوعن حمران مولى عثمان. قال: أتيت عثمان بن عفان بوضوء، فتوضأ. ثم قال: إن ناسا يتحدثون عن رسول الله -ﷺ- أحاديث، لا أدري ما هي، إلا أني، «رأيت رسول الله -ﷺ- توضأ مثل وضوئي هذا. ثم قال: من توضأ هكذا غفر له ما تقدم من ذنبه، وكانت صلاته ومشيه إلى المسجد نافلة.» .\nأخرجه مسلم (١/١٤٢) قال: حدثنا قتيبة بن سعيد وأحمد بن عبدة الضبي. قالا: حدثنا عبد العزيز، وهو الدراوردي، عن زيد بن أسلم، عن حمران مولى عثمان، فذكره.\nوعن حمران بن أبان، عن عثمان بن عفان -﵁ - أنه دعا بماء فتوضأ ومضمض واستنشق، ثم غسل وجهه ثلاثا، وذراعيه ثلاثا، ومسح برأسه، وظهر قدميه، ثم ضحك.. فقال لأصحابه: ألا تسألوني عما أضحكني؟ فقالوا: مم ضحكت يا أمير المؤمنين؟ قال:\n«رأيت رسول الله -ﷺ- دعا بماء قريبا من هذه البقعة فتوضأ كما توضأت، ثم ضحك. فقال: ألا تسألوني ما أضحكني؟ فقال: ما أضحك يا رسول الله؟ فقال: إن العبد إذا دعا بوضوء فغسل وجهه حط الله عنه كل خطيئة أصابها بوجهه. فإذا غسل ذراعيه كان كذلك، وإن مسح برأسه كان كذلك، وإذا طهر قدميه كان كذلك.» .\nأخرجه أحمد (١/٥٨) (٤١٥) قال: حدثنا محمد بن جعفر. وعبد الله بن أحمد (١/٧٤) (٥٥٣) قال: حدثني العباس بن الوليد النرسي. قال: حدثنا يزيد بن زريع.\nكلاهما - محمد بن جعفر، ويزيد- قالا: حدثنا سعيد، عن قتادة، عن مسلم بن يسار، عن حمران بن أبان، فذكره.\nوعن حمران بن أبان. قال: كنا عند عثمان بن عفان﵁- فدعا بماء، فتوضأ، فلما فرغ من وضوئه تبسم. فقال: هل تدرون مم ضحكت؟ قال: فقال: «توضأ رسول الله -ﷺ- كما توضأت، ثم تبسم. ثم قال: هل تدرون مم ضحكت؟ قال: قلنا: الله ورسوله أعلم. قال: إن العبد إذا توضأ، فأتم وضوءه، ثم دخل في صلاته، فأتم صلاته، خرج من صلاته كما خرج من بطن أمه من الذنوب.» .\nأخرجه أحمد (١/٦١) (٤٣٠) قال: حدثنا إسحاق بن يوسف. قال: حدثنا عوف الأعرابي، عن معبد الجهني، عن حمران بن أبان، فذكره.","vol":"9","page":390},{"text":"٧٠٤٥ - (م د) أبو أمامة الباهلي - ﵁ - قال: «بينما رسولُ الله - ﷺ- في المسجد ونحن قعود معه، إذ جاءه رجل فقال: يا رسولَ الله، إني أصبتُ حَدًّا، فأقِمْه عليَّ، فسكتَ عنه رسولُ الله - ﷺ-، ⦗٣٩٣⦘ ثم أعادَ، فسكتَ عنه، وأُقيمتِ الصلاةُ، فلما انصرفَ رسولُ الله - ﷺ- تَبِعه الرجل، فاتَّبَعْتُه، أنظُر ماذا يَرُدُّ عليه، فقال له: أرأيتَ حين خرجتَ من بيتك، أليس قد توضأتَ فأحسنتَ الوُضوءَ؟ قال: بلى يا رسولَ الله، قال: ثم شهدتَ الصلاة معنا؟ قال: نعم يا رسول الله، قال: فإن الله قد غفَر لك حدَّك - أو قال: ذَنْبَك» أخرجه مسلم.\nوأخرج أبو داود مختصرًا: «أن رجلًا أتى رسولَ الله - ﷺ-، فقال: يا رسولَ الله، إني أصبتُ حَدًّا، فأقمه عليَّ، قال: توضأتَ حين أقبلتَ؟ قال: نعم، قال: هل صلَّيتَ معنا حين صلَّيْنا؟ قال: نعم، قال: اذهبْ، فإن الله قد غَفَرَ لك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حدًّا) الحدّ: ما أمر به الله تعالى من العقاب لمن أذنب ذنبًا، ومعنى قوله: «أصبت حدًّا» أي أصبْتُ ذنبًا يوجب عليَّ حدًّا.\n_________\n(١) رواه مسلم رقم (٢٧٦٥) في التوبة، باب قوله تعالى: ﴿إن الحسنات يذهبن السيئات﴾، وأبو داود رقم (٤٣٨١) في الحدود، باب في الرجل يعترف بحد ولا يسميه، وقد جزم النووي وجماعة أن الذنب الذي فعله كان من الصغائر، بدليل أن في بقية الخبر أنه كفرته الصلاة، بناء على أن الذي تكفره الصلاة من الذنوب الصغائر، لا الكبائر، وهو لم يزن، وإنما فعل أشياء دون ذلك، وظن ما ليس زنا زنًا، فذلك كفرت ذنبه الصلاة، وانظر \" الفتح \" ١٢ / ١١٨ و١١٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٢٥١) قال: حدثنا زيد بن الحباب. وفي (٥/٢٦٢) قال: حدثنا أبو نوح، وعبد الصمد. ومسلم (٨/١٠٣) قال: حدثنا نصر بن علي الجهضمي، وزهير بن حرب، قالا: حدثنا عمر بن يونس. والنسائي في الكبرى تحفة الأشراف (٤٨٧٨) عن علي بن سعيد بن مسروق الكندي، عن يحيى بن زكريا بن أبي زائدة.\nخمستهم - زيد، وأبو نوح، وعبد الصمد، وعمر بن يونس، وابن أبي زائدة - عن عكرمة بن عمار اليمامي.\n٢- وأخرجه أحمد (٥/٢٦٥) قال: حدثنا أبو المغيرة. وأبو داود (٤٣٨١) قال: حدثنا محمود بن خالد، قال: حدثنا عمر بن عبد الواحد. والنسائي في الكبرى تحفة الأشراف (٤٨٧٨) عن محمود بن خالد، عن عمر بن عبد الواحد (ح) وعن العباس بن الوليد بن مزيد، عن أبيه (ح) وعن عمران بن بكار، عن أبي المغيرة الخولاني. وابن خزيمة (٣١١) قال: حدثنا محمد بن عبد الله بن ميمون بالإسكندرية، قال: حدثنا الوليد يعني ابن مسلم.\nأربعتهم - أبو المغيرة، وعمر بن عبد الواحد، والوليد بن مزيد، والوليد بن مسلم- عن الأوزاعي.\nكلاهما - عكرمة، والأوزاعي - عن شداد بن عبد الله أبي عمار، فذكره.","vol":"9","page":392},{"text":"٧٠٤٦ - (خ م) أنس بن مالك - ﵁ - قال: «كنتُ عند ⦗٣٩٤⦘ النبيِّ - ﷺ-، فجاءه رجل، فقال: يا رسول الله، إني أصَبْتُ حَدًّا فأقمه عليَّ، ولم يسألْه، قال: وحَضَرَتِ الصلاةُ، فصلَّى مع النبيِّ - ﷺ-، فلما قضى النبيُّ الصلاةَ، قام إليه الرَّجُلُ، فقال: يا رسول الله إني أصَبْتُ حَدًّا، فأقم فيَّ كتابَ الله، قال: أليس قد صَلَّيتَ معنا؟ قال: نعم، قال: فإنَّ الله قد غَفَرَ لك ذَنْبَك، أو حَدَّك» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٢ / ١١٨ في المحاربين، باب إذا أقر بالحد ولم يبين هل للإمام أن يستر عليه، ومسلم رقم (٢٧٦٤) في التوبة، باب قوله تعالى: ﴿إن الحسنات يذهبن السيئات﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٢٠٦) قال: حدثني عبد القدوس بن محمد ومسلم (٨/١٠٢) قال: حدثنا الحسن بن علي الحلواني.\nكلاهما قال: حدثنا عمرو بن عاصم، قال: حدثنا همام بن يحيى، قال: حدثنا إسحاق بن عبد الله بن أبي طلحة، فذكره.","vol":"9","page":393},{"text":"٧٠٤٧ - (س) عاصم بن سفيان الثقفي: قال: إنهم غَزَوا غَزْوةَ السلاسِل، ففاتهم العدوُّ، فرابطوا ثم رجعوا إلى معاويةَ وعنده أبو أيوب وعقبةُ بنُ عامر، فقال عاصم: يا أبا أيوب، فاتَنا العدوُّ العامَ، وقد أخبِرنا أنَّه مَنْ صَلَّى في المساجد الأربعةِ غُفِرَ له ذَنْبُه، فقال: يا ابن أخي، أدلُّك على أيسرَ من ذلك؟ إني سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ توضأ كما أُمِر، وصلَّى كما أُمِرَ، غُفِرَ له ما قَدَّم من عمل، أكذلك يا عقبةُ؟ قال: نعم» أخرجه النسائي (١) .\n_________\n(١) ١ / ٩٠ في الطهارة، باب ثواب من توضأ كما أمر، وفي سنده سفيان بن عبد الرحمن أو ابن عبد الله ابن عاصم بن سفيان الثقفي المكي، لم يوثقه غير ابن حبان، وفيه عنعنة أبي الزبير المكي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٤٢٣) قال: حدثنا يونس بن محمد، وحجين، وعبد بن حميد (٢٢٧) قال: حدثني أحمد بن يونس والدارمي (٧٢٣) قال: أخبرنا أحمد بن عبد الله. وابن ماجة (١٣٩٦) قال: حدثنا محمد بن رمح. والنسائي (١/٩٠) وفي الكبرى (١٣٩) قال: أخبرنا قتيبة بن سعيد.\nخمستهم - يونس، وحجين، وأحمد بن عبد الله بن يونس، وابن رمح، وقتيبة - عن الليث بن سعد، عن أبي الزبير، عن سفيان بن عبد الرحمن، عن عاصم، فذكره.\nفي رواية الدارمي، وابن ماجه، سماه سفيان بن عبد الله بدلا من سفيان بن عبد الرحمن،قال المزي: والصواب: سفيان بن عبد الرحمن كما في حديث قتيبة. تحفة الأشراف (٣٤٦٢) .\nقلت: فيه سفيان بن عبد الرحمن، ليس له إلا هذا الحديث الواحد، ولم يوثقه غير ابن حبان، وكذلك عنعنة أبي الزبير المكي.","vol":"9","page":394},{"text":"٧٠٤٨ - (د س) عقبة بن عامر - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «يَعجَبُ رَبُّكَ من راعي غَنَم في رأس شَظيَّة للجبل يؤذِّن بالصلاة ويصلِّي، فيقول الله ﷿: انظروا إلى عبدي هذا، ⦗٣٩٥⦘ يؤذِّن ويقيمُ الصلاة، يخاف مِنِّي، قد غفرتُ لعبدي وأدخلتُه الجنةَ» . أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شظية) الشظية من الجبل: قطعة انقطعت منه ولم تنفصل، كأنها انكسرت منه ولم تنكسر، والجمع: الشظايا.\n_________\n(١) رواه أبو داود رقم (١٢٠٣) في الصلاة، باب الأذان في السفر، والنسائي ٢ / ٢٠ في الأذان، باب الأذان لمن يصلي وحده، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/١٤٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ابن لهيعة. وفي (٤/١٥٧) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وفي (٤/١٥٨) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب، عن عمرو بن الحارث. وأبو داود (١٢٠٣) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب، عن عمرو بن الحارث. والنسائي (٢/٢٠) وفي الكبرى (١٥٥٦) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب، عن عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو بن الحارث- عن أبي عشانة المعافري، فذكره.","vol":"9","page":394},{"text":"٧٠٤٩ - (ط) مالك بن أنس: بلغَهُ أن رسولَ الله - ﷺ- قال: «استقيموا ولن تُحْصُوا، واعلموا أنَّ خيرَ أعمالكم الصلاة، ولا يحافظ على الوضوء إلا مؤمن» .\nوفي رواية «واعملوا، وخير أعمالكم الصلاة» أخرجه «الموطأ» (١) .\n_________\n(١) بلاغًا ١ / ٣٤ في الطهارة، باب ما جاء في المسح بالرأس والأذانين، وإسناده منقطع، ورواه أيضًا ابن ماجة من حديث سالم بن أبي الجعد عن ثوبان رقم (٢٧٧) في الطهارة، باب المحافظة على الوضوء، وفيه انقطاع أيضًا بين سالم وثوبان، وقد رواه الدارمي وابن حبان من طريق ثوبان متصلًا، ورواه أحمد في \" المسند \"، فهو حديث صحيح بطرقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٦٥) بلاغا، فذكره.\nوقال الزرقاني في شرح الموطأ (١/١١٠):جاء هذا صحيحا مسندا من حديث ابن عمر، وعند ابن ماجة والبيهقي إلا أن فيه واعلموا أن من أفضل أعمالكم الصلاة، ومن حديث ثوبان أخرجه أحمد وابن ماجة وابن حبان والحاكم وصححه على شرطهما والبيهقي إلا أن فيه واعلموا أن خير أعمالكم الصلاة وسائره بلفظ الموطأ.\nوبلفظ: «استقيموا ولن تحصوا، واعلموا أن خير أعمالكم الصلاة، ولا يحافظ على الوضوء إلا مؤمن.»، عن ثوبان.\nأخرجه أحمد (٥/٢٧٦) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (٥/٢٨٢) قال: حدثنا وكيع، ويعلى، قالا: حدثنا الأعمش، والدارمي (٦٦١) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان، عن منصور، والأعمش. وابن ماجة (٢٧٧) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن سفيان، عن منصور.\nكلاهما - الأعمش، ومنصور - عن سالم بن أبي الجعد،فذكره.\nوبلفظ: «استقيموا تفلحوا، وخير أعمالكم الصلاة، ولا يحافظ على الوضوء إلا مؤمن.» .\nأخرجه أحمد (٥/٢٨٠) قال: حدثنا علي بن عياش، وعصام بن خالد، قالا: حدثنا حريز بن عثمان، عن عبد الرحمن بن ميسرة، فذكره.\nوبلفظ: «سددوا وقاربوا، وخير أعمالكم الصلاة، ولن يحافظ على الوضوء إلا مؤمن.» .\nأخرجه أحمد (٥/٢٨٢) والدارمي (٦٦٢) قال: حدثنا يحيى بن بشر.\nكلاهما - أحمد، ويحيى - قالا: حدثنا الوليد بن مسلم، قال: حدثنا ابن ثوبان، قال: حدثني حسان ابن عطية، أن أبا كبشة السلولي حدثه، فذكره.\nوقع في المطبوع من الدارمي: أبو ثوبان، وكذلك حسان عن عطية وهو خطأ.\nوبلفظ: «استقيموا، ولن تحصوا، واعلموا، أن من أفضل أعمالكم الصلاة، ولا يحافظ على الوضوء إلا مؤمن» .عن عبد الله بن عمرو.\nأخرجه ابن ماجة (٢٧٨) قال: حدثنا إسحاق بن إبراهيم بن حبيب، قال: حدثنا المعتمر بن سليمان، عن ليث، عن مجاهد، فذكره.","vol":"9","page":395},{"text":"٧٠٥٠ - (د) حذيفة - ﵁ - قال: «كان رسولُ الله - ﷺ- إذا حَزَبَه أمرٌ صلى» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣١٩) في الصلاة، باب وقت قيام النبي ﷺ من الليل، ورواه أيضًا أحمد في \" المسند \" ٥ / ٣٨٨، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٣٨٨) قال: حدثنا إسماعيل بن عمر، وخلف بن الوليد. وأبو داود (١٣١٩) قال: حدثنا محمد بن عيسى.\nثلاثتهم - إسماعيل، وخلف، ومحمد - قالوا: حدثنا يحيى بن زكريا، عن عكرمة بن عمار، عن محمد بن عبد الله الدؤلي، عن عبد العزيز، فذكره.","vol":"9","page":395},{"text":"٧٠٥١ - (س) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «حُبِّب إليَّ النساءُ، والطِّيبُ، وجُعِلَتْ قُرَّةُ عَيني في الصلاة» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٦١ في عشرة النساء، باب حب النساء، وإسناده حسن، ورواه أيضًا أحمد في \" المسند \"، والحاكم والبيهقي وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (٣/١٢٨ و١٩٩) قال: حدثنا عبد الواحد، أبو عبيدة، وفي (٣/١٢٨) قال: حدثنا أبو سعيد مولى بني هاشم. وفي (٣/٢٨٥) والنسائي (٧/٦١) قال: أخبرنا الحسين بن عيسى القوسي.\nكلاهما - أحمد، والحسين - قالا: حدثنا عفان.\nثلاثتهم - أبو عبيدة، وأبو سعيد، وعفان - عن سلام أبي المنذر.\n٢- وأخرجه النسائي (٧/٦١) قال: أخبرنا علي بن مسلم الطوسي، قال: حدثنا سيار، هو ابن حاتم، قال: حدثنا جعفر، هو ابن سليمان.\nكلاهما - سلام، وجعفر - عن ثابت، فذكره.","vol":"9","page":396},{"text":"٧٠٥٢ - (م د س) ربيعة بن كعب الأسلمي - ﵁ - قال: «كنتُ أبيتُ مع رسولِ الله، فآتيه (١) بوَضوئه وبحاجته، فقال لي: اسألني، فقلتُ: إني أسألك مرافَقتكَ في الجنة، قال: أوَ غيرَ ذلك، قلتُ: هو ذاك، قال: فأعِنِّي على نَفْسِك بكثرةِ السجود» . أخرجه مسلم وأبو داود (٢) .\n_________\n(١) في نسخ مسلم المطبوعة: فأتيته.\n(٢) رواه مسلم رقم (٤٨٩) في الصلاة، باب فضل السجود والحث عليه، وأبو داود رقم (١٣٢٠) في الصلاة، باب وقت قيام النبي ﷺ من الليل، ورواه أيضًا النسائي ٢ / ٢٢٧ و٢٢٨ في افتتاح الصلاة، باب فضل السجود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٥٢) قال: حدثنا الحكم بن موسى أبو صالح،وأبو داود (١٣٢٠) قال: حدثنا هشام بن عمار والنسائي (٢/٢٢٧) وفي الكبرى (٦٣٧) قال: أخبرنا هشام بن عمار.\nكلاهما - الحكم، وهشام - قالا: حدثنا هقل بن زياد، قال: سمعت الأوزاعي، قال: حدثني يحيى بن أبي كثير، قال: حدثني أبو سلمة، فذكره.","vol":"9","page":396},{"text":"٧٠٥٣ - (م ت س) معدان بن أبي طلحة: قال: لقيتُ ثوبانَ مولى رسولِ الله - ﷺ-، فقلتُ: أخبرني بعمل أعمَلُه يُدخلني الجنة - أو قلتُ: بأحبِّ الأعمال إلى الله- فسكتَ، [ثم سألتُه فسكت]، ثم سألتُه الثالثة، فقال: سألتُ عن ذلك رسولِ الله - ﷺ- فقال: عليكَ بكثرة السجود لله، فإنَّكَ لا تسجدُ لله سجدة إلا رفعك الله بها درجة، وحَطَّ عنك بها خطيئة. ⦗٣٩٧⦘ قال معدان: ثم أتيتُ أبا الدرداء فسألته، فقال مثل ما قال لي ثوبان. أخرجه مسلم، والترمذي، والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٤٨٨) في الصلاة، باب فضل السجود والحث عليه، والترمذي رقم (٣٨٨) في الصلاة، باب ما جاء في كثرة الركوع والسجود وفضله، والنسائي ٢ / ٢٢٨ في الافتتاح، باب ثواب من سجد لله ﷿ سجدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٢٧٦) . ومسلم (٢/٥١) قال: حدثنا زهير بن حرب. وابن ماجة (١٤٢٣) قال: حدثنا عبد الرحمن بن إبراهيم. والترمذي (٣٨٨) والنسائي (٢/٢٢٨) وابن خزيمة (٣١٦) قال الترمذي، وابن خزيمة، حدثنا وقال النسائي: أخبرنا أبو عمار الحسين بن حريث،\nأربعتهم - أحمد، وزهير، وعبد الرحمن، وأبو عمار- عن الوليد بن مسلم.\n٢- وأخرجه أحمد (٥/٢٨٠) قال: حدثنا أبو المغيرة.\nكلاهما - الوليد، وأبو المغيرة- قالا: حدثنا الأوزاعي، قال: حدثني الوليد بن هشام المعيطي، قال: حدثني معدان بن أبي طلحة، فذكره. رواية أبي المغيرة عند أحمد لا يوجد بها ذكر أبي الدرداء.\nوقع في المطبوع من سنن الترمذي حدثنا أبو عمار، حدثنا الوليد، قال: وحدثنا أبو محمد رجاء، قال: حدثنا الوليد بن مسلم، عن الأوزاعي - ومتابعة أبي محمد رجاء بن مرجى لا توجد في تحفة الأشراف حديث رقم (٢١١٢) وانظر تعليق محقق سنن الترمذي.","vol":"9","page":396},{"text":"<span data-type=\"title\" id=toc-1550>الفرع الثاني: في فضل صلواتٍ مخصوصة</span>\n٧٠٥٤ - (م ت) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «الصلواتُ الخمسُ، والجمعةُ إلى الجمعةِ: كَفَّارات لما بينهنَّ» زاد في رواية «ما لم تُغْشَ الكبائر» وزاد في أخرى «ورمضان إلى رمضانَ: مُكَفِّرات لما بينهنَّ، إذا اجتنبت الكبائر» . أخرجه مسلم، وأخرج الترمذي الأولى (١) .\n_________\n(١) رواه مسلم رقم (٢٣٣) في الطهارة، باب الصلوات الخمس والجمعة إلى الجمعة ورمضان إلى رمضان مكفرات لما بينهن، والترمذي رقم (٢١٤) في الصلاة، باب ما جاء في فضل الصلوات الخمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤٨٤) قال: حدثنا عبد الرحمن، عن زهير. ومسلم (١/١٤٤) قال: حدثنا يحيى بن أيوب، وقتيبة بن سعيد، وعلي بن حجر، كلهم عن إسماعيل، قال ابن أيوب: حدثنا إسماعيل بن جعفر. وابن ماجة (١٠٨٦) قال: حدثنا محرز بن سلمة العدني. قال: حدثنا عبد العزيز بن أبي حازم. والترمذي (٢١٤) قال: حدثنا علي بن حجر. قال: أخبرنا إسماعيل بن جعفر. وابن خزيمة (٣١٤) و(١٨١٤) قال: حدثنا علي بن حجر السعدي، قال: حدثنا إسماعيل بن جعفر.\nثلاثتهم - زهير، وإسماعيل، وعبد العزيز بن أبي حازم - عن العلاء بن عبد الرحمن، عن أبيه، فذكره. وبلفظ: «الصلوات الخمس، والجمعة إلى الجمعة، كفارات لما بينهن ما اجتنبت الكبائر» .\nأخرجه أحمد (٢/٣٥٩) قال: حدثنا أبو جعفر، قال: أخبرنا عباد بن العوام. ومسلم (١/١٤٤) قال: حدثني نصر بن علي الجهضمي. قال: أخبرنا عبد الأعلى.\nكلاهما - عباد، وعبد الأعلى بن عبد الأعلى - عن هشام بن حسان، عن محمد بن سيرين، فذكره.\nوبلفظ: «الصلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان، مكفرات ما بينهن، إذا اجتنب الكبائر» .\nأخرجه أحمد (٢/٤٠٠) قال:حدثنا هارون. ومسلم (١/١٤٤) قال:حدثني أبو الطاهر، وهارون بن سعيد الأيلي.\nثلاثتهم - هارون بن معروف، وأبو الطاهر، وهارون بن سعيد - عبد الله بن وهب، عن أبي صخر حميد ابن زياد، أن عمر بن إسحاق مولى زائدة، حدثه عن أبيه، فذكره.\nوبلفظ: «الصوات الخمس، والجمعة إلى الجمعة، كفارات لما بينهن ما اجتنبت الكبائر» .\nأخرجه أحمد (٢/٤١٤) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. قال: أخبرنا علي بن زيد، وصالح المعلم وحميد ويونس، عن الحسن، فذكره.","vol":"9","page":397},{"text":"٧٠٥٥ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ صلَّى الصبح فهو في ذِمَّةِ الله، فلا يُتْبِعَنَّكم الله بشيء من ذِمَّتِهِ» أخرجه الترمذي (١) . ⦗٣٩٨⦘\nوذكر رزين «فهو في ذمة الله، فانظروا أن تُخْفِرُوا الله من ذمته بشيء فإنه من يطلبْه يُدرِكْهُ، ثم لا يُفْلِتْهُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُخفروا الله في ذمته) أخفرت العهد: إذا نقضتَه، والذِّمة: الأمان والعهد.\n_________\n(١) رقم (٢١٦٥) في الفتن، باب من صلى الصبح فهو في ذمة الله، وهو حديث حسن، يشهد له الذي بعده، ولذلك قال الترمذي: هذا حديث حسن غريب من هذا الوجه، قال: وفي الباب عن جندب وابن عمر.\n(٢) وهو بمعنى حديث مسلم الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة تحفة الأشراف (١٠/١٤١٣٨) والترمذي (٢١٦٤) .\nكلاهما - عن بندار، عن معدي بن سليمان - قال: حدثنا ابن عجلان، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث حسن غريب من هذا الوجه.\nوبنحوه: أخرجه الدارمي (١٤٣٣) قال: أخبرنا يحيى بن حسان، قال: حدثنا سليمان بن بلال، عن إبراهيم بن أبي أسيد، عن جده، فذكره.","vol":"9","page":397},{"text":"٧٠٥٦ - (م ت) أنس بن سيرين: قال: سمعت جُنْدُب بن عبد الله يقول: قال رسولُ الله - ﷺ-: «من صَلَّى الصبح فهو في ذِمَّةِ الله، فلا يطلبنَّكم الله مِنْ ذِمَّتِهِ بِشيء، فإنه من يَطْلُبْهُ من ذِمَّتِه بشيء يُدْرِكْه، ثم يَكُبَّه على وجهه في نار جهنم» أخرجه مسلم. وفي رواية الترمذي مثله، وقال: «فلا تُخْفِروا الله في ذِمَّتِه» (١) .\n_________\n(١) رواه مسلم رقم (٦٥٧) في المساجد، باب فضل صلاة العشاء والصبح في جماعة، والترمذي رقم (٢٢٢) في الصلاة، باب ما جاء في فضل العشاء والفجر في الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٢٥) قال: حدثني نصر بن علي الجهضمي، قال: حدثنا بشر يعني ابن المفضل (ح) وحدثنيه يعقوب بن إبراهيم الدورقي، قال: حدثنا إسماعيل.\nكلاهما - بشر، وإسماعيل - عن خالد، عن أنس بن سيرين، فذكره.\nورواية الترمذي: أخرجها أحمد (٤/٣١٢) قال: حدثنا أسود بن عامر، قال: حدثنا حماد بن سلمة، عن علي بن زيد، وحميد وفي (٤/٣١٣) قال: حدثنا يزيد بن هارون، وإسحاق بن يوسف، قالا: أخبرنا داود -يعني ابن أبي هند- ومسلم (٢/١٢٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون، عن داود بن أبي هند. والترمذي (٢٢٢) قال: حدثنا محمد بن بشار، قال: حدثنا يزيد بن هارون، قال: أخبرنا داود بن أبي هند.\nثلاثتهم - علي بن زيد، وحميد، وداود بن أبي هند - عن الحسن، فذكره.","vol":"9","page":398},{"text":"٧٠٥٧ - (خ س م ط) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «يتعاقبون فيكم ملائكة بالليل، وملائكة بالنهار، ويجتمعون في صلاة الفجر، وصلاة العصر، ثم يَعرُج الذين باتوا فيكم فيسألهم [ربُّهم] وهو أعلم بكم: كيف تركتم عبادي؟ فيقولون: تركناهم وهم يصلُّون، وأتيناهم وهم يُصلُّون» . ⦗٣٩٩⦘ أخرجه البخاري والنسائي ومسلم و«الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتعاقبون) التعاقب: هو أن يجيءَ واحد بعد واحد، أي: أن ملائكة الليل تصعَدُ، وتنزِل ملائكة النهار، وتصعد ملائكة النهار، وتنزل ملائكة الليل.\n(يعرج) عَرَجَ يعرُج: إذا صَعِد.\n_________\n(١) رواه البخاري ٢ / ٢٨ و٢٩ في مواقيت الصلاة، باب فضل صلاة العصر، وفي بدء الخلق، باب ذكر الملائكة، وفي التوحيد، باب قول الله تعالى: ﴿تعرج الملائكة والروح إليه﴾، وباب كلام الرب مع جبريل ونداء الله الملائكة، ومسلم رقم (٦٣٢) في المساجد، باب فضل صلاتي الصبح والعصر والمحافظة عليهما، والموطأ ١ / ١٧٠ في قصر الصلاة في السفر، باب جامع الصلاة، والنسائي ١ / ٢٤٠ و٢٤١ في الصلاة، باب فضل صلاة الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٢٣) وأحمد (٢/٤٨٦) قال: قرأت على عبد الرحمن. مالك. (ح) وحدثنا إسحاق. قال: أخبرنا مالك. والبخاري (١/١٤٥) قال: حدثنا عبد الله بن يوسف. قال: حدثنا مالك. وفي (٤/١٣٨) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٩/١٥٤) قال: حدثنا إسماعيل. قال: حدثني مالك. وفي (٩/١٧٤) قال: حدثنا قتيبة بن سعيد، عن مالك. ومسلم (٢/١١٣) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. والنسائي (١/٢٤٠) وفي الكبرى (٣٨٦) قال: أخبرنا قتيبة، عن مالك وفي الكبرى ورقة (١٠٢-أ) قال: أخبرنا قتيبة بن سعيد، عن مالك. (ح) والحارث بن مسكين، قراءة عليه، عن ابن القاسم. قال: حدثني مالك. وفي الكبرى تحفة الأشراف (١٠/١٣٧٢٧) عن عمران بن بكار، عن علي بن عياش، عن شعيب. وفي (١٠/١٣٩١٩) عن أحمد بن حفص بن عبد الله، عن أبيه، عن إبراهيم بن طهمان، عن موسى بن عقبة.\nثلاثتهم - مالك، وشعيب بن أبي حمزة، وموسى بن عقبة - عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ: «الملاائكة يتعاقبون فيكم، ملائكة بالليل، وملائكة بالنهار. وقال: يجتمعون في صلاة الفجر وصلاة العصر. ثم يعرج إليه الذين باتوا فيكم، فيسألهم وهو أعلم كيف تركتم عبادي؟ فقالوا: تركناهم وهم يصلون، وأتيناهم وهم يصلون.» .\nأخرجه أحمد (٢/٣١٢) ومسلم (٢/١١٣) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد، ومحمد بن رافع - عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه. فذكره.\nوبلفظ: «تجتمع ملائكة الليل والنهار في صلاة الفجر وصلاة العصر. قال: فيجتمعون في صلاة الفجر، قال: فتصعد ملائكة الليل، وتثبت ملائكة النهار. قال: ويجتمعون في صلاة العصر، قال: فيصعد ملائكة النهار وتثبت ملائكة الليل. قال: فيسألهم ربهم. كيف تركتم عبادي؟ قال: فيقولون: أتيناهم وهم يصلون وتركناهم وهم يصلون.» قال سليمان: ولا أعلمه إلا قد قال فيه: فاغفر لهم يوم الدين.\nأخرجه أحمد (٢/٣٩٦) قال: حدثنا معاوية بن عمرو. قال: حدثنا زائدة. وابن خزيمة (٣٢١) قال: حدثنا يوسف بن موسى. قال: حدثنا جرير. وفي (٣٢٢) قال: حدثناه يحيى بن حكيم، قال: حدثنا يحيى بن حماد. قال: حدثنا أبو عوانة.\nثلاثتهم - زائدة، وجرير، وأبو عوانة- عن سليمان الأعمش، عن أبي صالح، فذكره.\nوبلفظ: «يجتمع ملائكة الليل وملائكة النهار، عند صلاة الفجر، وصلاة العصر، فإذا عرجت ملائكة النهار، قال الله ﷿ لهم: من أين جئتم؟ فيقولون: جئناك من عند عبادك، أتيناهم وهم يصلون، وجئناك وهم يصلون. فإذا عرجت ملائكة الليل، قال الله ﷿ لهم: من أين جئتم؟ قالوا: جئناك من عند عبادك، أتيناهم وهم يصلون، وجئناك وهم يصلون.» .\nأخرجه أحمد (٢/٣٤٤) والنسائي في الكبرى تحفة الأشراف (١٠/١٤٦٥٨) عن أحمد بن سليمان.\nكلاهما - أحمد بن حنبل، وأحمد بن سليمان - عن عفان، عن حماد بن سلمة، عن ثابت، عن أبي رافع، فذكره.\nوبلفظ: «إن لله ملائكة يتعاقبون، ملائكة الليل وملائكة النهار فيجتمعون في صلاة الفجر وصلاة العصر ثم يعرج إليه الذين كانوا فيكم فيسألهم وهو أعلم فيقول: كيف تركتم عبادي؟ فيقولون: تركناهم يصلون وأتيناهم يصلون.» .\nأخرجه أحمد (٢/٢٥٧) قال: حدثنا يزيد. قال: أخبرنا محمد، عن موسى.","vol":"9","page":398},{"text":"٧٠٥٨ - (م د س) عمارة بن رويبة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «لن يَلجَ أحد صلَّي قبل طلوع الشمس وقبل غروبها - يعني الفجر والعصر - فقال له رجل من أهل البصرة: أنتَ سمعتَ هذا من رسولِ الله - ﷺ-؟ قال: نعم، فقال الرجل: وأنا أشهدُ أني سمعتُه منْ رسولِ الله - ﷺ-» أخرجه مسلم.\nوفي رواية أبي داود قال: «سأله رجل من أهل البصرة: أخبرني ما سمعتَ من رسول الله - ﷺ- ... فذكر الحديث، ولم يفسرهما بالفجر والعصر، فقال له رجل: أنتَ سمعتَه منه؟ - ثلاث مرات - قال: نعم، كُلُّ ذلك ⦗٤٠٠⦘ يقول: سمعتْهُ أُذُنَايَ، ووعاه قلبي، قال الرجل: وأنا سمعتُهُ - ﷺ- يقول ذلك» وأخرج النسائي رواية مسلم إلى قوله: «وقبل غروبها» (١) .\n_________\n(١) رواه مسلم رقم (٦٣٤) في المساجد، باب فضل صلاتي الصبح والعصر والمحافظة عليهما، وأبو داود رقم (٤٢٧) في الصلاة، باب في المحافظة على وقت الصلوات، والنسائي ١ / ٢٤١ في الصلاة، باب فضل صلاة الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٦٢) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أبي خالد. وأحمد (٤/١٣٦) قال: حدثنا وكيع، عن سفيان. (ح) وحدثنا أبو الوليد هشام وعفان. قالا: حدثنا أبو عوانة. عن عبد الملك بن عمير. وفيه (٤/١٣٦) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان، عن عبد الملك. وفي (٤/٢٦١) قال: حدثنا يحيى، عن إسماعيل. وفيه (٤/٢٦١) قال: حدثنا وكيع، قال: حدثنا ابن أبي خالد. قال وكيع: وحدثنا مسعر. قال: وحدثنا البختري بن المختار. ومسلم (٢/١١٤) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب وإسحاق بن إبراهيم. جميعا عن وكيع، عن ابن أبي خالد ومسعر، والبختري بن المختار. (ح) وحدثني يعقوب بن إبراهيم الدورقي، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا شيبان، عن عبد الملك بن عمير. وأبو داود (٤٢٧) قال: حدثنا مسدد، قال: حدثنا يحيى، عن إسماعيل بن أبي خالد. والنسائي (١/٢٣٥) . وفي الكبرى (٣٣٨) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا مسعر وابن أبي خالد والبختري بن أبي البختري. وفي (١/٢٤١) قال: أخبرنا عمرو بن علي، ويعقوب بن إبراهيم، قالا: حدثنا يحيى بن سعيد، عن إسماعيل. وابن خزيمة (٣١٨) قال: حدثنا بندار، قال: حدثنا يحيى ويزيد بن هارون. قالا: حدثنا إسماعيل بن أبي خالد.\nأربعتهم - إسماعيل، وعبد الملك، ومسعر، والبختري - عن أبي بكر بن عمارة، فذكره.\n(*) أخرجه الحميدي (٨٦١)، وأحمد (٤/١٣٦) . وابن خزيمة (٣١٩) قال: حدثنا أحمد بن عبدة الضبي، وفي (٣٢٠) قال: حدثناه عبد الجبار بن العلاء.\nأربعتهم -الحميدي، وأحمد بن حنبل، وأحمد بن عبدة، وعبد الجبار - عن سفيان بن عيينة، عن عبد الملك بن عمير، عن عمارة بن رؤيبة، فذكره. «ليس فيه أبو بكر بن عمارة» .\n* أخرجه النسائي في كتاب التفسير من السنن الكبرى تحفة الأشراف (٧/١٠٣٧٨) عن قتيبة، عن أبي الأحوص، عن أبي إسحاق، عن عمارة بن رؤيبة، فذكره.","vol":"9","page":399},{"text":"٧٠٥٩ - (خ م) أبو موسى الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ صلَّى البَرْدَين دخل الجنة» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البَردين) البردان هاهنا الغَداة والعشي.\n_________\n(١) رواه البخاري ٢ / ٤٣ في مواقيت الصلاة، باب فضل صلاة الفجر، ومسلم رقم (٦٣٥) في المساجد، باب فضل صلاتي الصبح والعصر والمحافظة عليهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (١٤٣٢) قال: حدثنا عفان. والبخاري (١/١٥٠) قال: حدثنا هدبة ابن خالد (ح) وحدثنا إسحاق، عن حبان. ومسلم (٢/١١٤) قال: حدثنا هداب بن خالد الأزدي. (ح) حدثنا ابن أبي عمر، قال: حدثنا بشر بن السري (ح) قال: وحدثنا ابن خراش، قال: حدثنا عمرو بن عاصم.\nخمستهم - عفان، وهدبة، وحبان، وبشر، وعمرو - عن همام، عن أبي جمرة، عن أبي بكر بن أبي موسى، فذكره","vol":"9","page":400},{"text":"٧٠٦٠ - (د) معاذ الجهني - ﵁ - أن رسولَ الله - ﷺ- قال: «من قعد في مُصَلاَّه حين ينصرفُ من صلاة الصبح، حتى يُسَبِّح ركعتي الضُّحى، لا يقول إلا خيرًا، غَفَرَ الله له خطاياه وإن كانتْ أكثر من زَبَدِ البحر» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُسَبِّحُ) التسبيح هاهنا: الصلاة النافلة.\n_________\n(١) رقم (١٢٨٧) في الصلاة، باب صلاة الضحى، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٤٣٨) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وأبو داود (١٢٨٧) قال: حدثنا محمد بن سلمة المرادي، قال: حدثنا ابن وهب، عن يحيى بن أيوب.\nكلاهما - ابن لهيعة، ويحيى بن أيوب - عن زبان بن فائد، عن سهل بن معاذ، فذكره.\nقلت: فيه زبان بن فائد، قال عنه ابن حبان: منكر الحديث جدا يتفرد عن سهل بن معاذ بنسخة كأنها موضوعة لا يحتج به، وقال الساجي: عنده مناكير التهذيب (٣/٣٠٨) .","vol":"9","page":400},{"text":"٧٠٦١ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ صَلَّى الفجر في جماعة، ثم قَعَدَ يذكرُ الله، حتى تطلُع الشمس، ثم صلى ركعتين، كانت له كأجر حجة وعمرة، قال: قال رسولُ الله - ﷺ-: تامةٍ تامةٍ تامة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٥٨٦) في الصلاة، باب ذكر ما يستحب من الجلوس في المسجد بعد صلاة الصبح حتى تطلع الشمس، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٥٨٦) قال: حدثنا عبد الله بن معاوية الجمحي، قال: حدثنا عبد العزيز بن مسلم، قال: حدثنا أبو ظلال، فذكره.\nوقال: هذا حديث حسن غريب.\nقلت: فيه أبو ظلال قال عنه الحافظ في التهذيب (١١/٨٥) قال معاوية بن صالح عن ابن معين: أبو ظلال اسمه هلال ليس بشيء، وقال الدوري عن ابن معين: أبو ظلال هو هلال القسملي ضعيف ليس بشيء، وقال البخاري: مقارب الحديث، وقال الآجري سألت أبا داود عنه فلم يرضه وغمزه، وقال النسائي: ضعيف، وقال مرة ليس بثقة، وقال ابن عدي: عامة ما يرويه لا يتابعه عليه الثقات.","vol":"9","page":401},{"text":"٧٠٦٢ - (م د ت س) أم حبيبة - ﵂ - قالت: سمعتُ النبيَّ - ﷺ- يقول: «ما من عبد مسلم يُصلي لله تعالى كلَّ يوم ثنتي عشرةَ ركعة تطوعًا من غير الفريضة، إلا بنى الله له بيتًا في الجنة، قالت أم حبيبة: فما تركتُها بعدَ ما سمعتُ ذلك منه، وقال عَنْبَسة: ما تركتهُنَّ منذ سمعتُهُنَّ من أم حبيبة، وقال عمرو بن أوس: ما تركتُهنَّ منذ سمعتُهن مِن عَنْبَسَةَ، وقال النعمان بن سالم: ما تركتُهنَّ منذ سمعتهنَّ من عمرو بن أوس» أخرجه مسلم.\nوله في أخرى «من صلى في يوم ثِنْتَي عشرةَ سجدة تطوُّعًا بنى الله له بيتًا في الجنة» .\nوفي أخرى له قال: «ما من عَبْد يصلِّي لله كل يوم ثنتي عشرةَ ركعة تطوعًا غير فريضة، إلا بنى الله له بيتًا في الجنة - أو إلا بُني له بيتٌ في الجنة» .\nوفي أخرى «ما من عبد مسلم توضأ فأسبغ الوضوء، ثم صلى لله كلَّ يوم ... فذكره» . ⦗٤٠٢⦘ وأخرج أبو داود والترمذي والنسائي نحوًا من هذه الروايات (١) .\nوقد ذُكِر الحديث في باب الرواتب من كتاب الصلاة.\n_________\n(١) رواه مسلم رقم (٧٢٨) في صلاة المسافرين، باب فضل السنن الراتبة قبل الفرائض وبعدهن وبيان عددهن، وأبو داود رقم (١٢٥٠) في الصلاة، باب تفريع أبواب التطوع وركعات السنة، والترمذي رقم (٤١٥) في الصلاة، باب ما جاء فيمن صلى في يوم وليلة ثنتي عشرة ركعة من السنة وما له فيه من الفضل، والنسائي ٣ / ٢٦١ في قيام الليل، باب ثواب من صلى في اليوم والليلة ثنتي عشرة ركعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم برقم (٤٠٦٦)","vol":"9","page":401},{"text":"٧٠٦٣ - (س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «من صلى في يوم ثنتي عشرة ركعة سوى الفريضة، بنى الله بيتًا في الجنة» أخرجه النسائي (١) .\n_________\n(١) ٣ / ٢٦٤ في قيام الليل، باب ثواب من صلى في اليوم والليلة ثنتي عشرة ركعة سوى المكتوبة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١١٤٢) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٣/٢٦٤) وفي الكبرى (١٣٨٧) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا يحيى بن إسحاق.\nكلاهما - أبو بكر بن أبي شيبة، ويحيى بن إسحاق - عن محمد بن سليمان بن الأصبهاني، عن سهيل بن أبي صالح، عن أبيه، فذكره.\n* قال أبو عبد الرحمن النسائي، في المجتبى (٣/٢٦٤) هذا خطأ ومحمد بن سليمان ضعيف، هو ابن الأصبهاني، وقد روي هذا الحديث من أوجه سوى هذا الوجه بغير اللفظ الذي تقدم ذكره.\nوقال في الكبرى عقب الحديث (١٣٨٧) . هذا الحديث عندي خطأ، ومحمد بن سليمان ضعيف، وقد خالفه فليح بن سليمان فرواه عن سهيل، عن أبي إسحاق. وقال في تحفة الأشراف (٩/١٢٧٤٧) عقب رواية فليح: وهذا أولى بالصواب، وفليح ليس بالقوي أيضا.","vol":"9","page":402},{"text":"٧٠٦٤ - (د) زيد بن خالد - ﵁ - أن رسولَ الله - ﷺ- قال: «من توضأ فأحسن وضوءه، ثم صلى ركعتين لا يسهو فيهما، غُفِر له ما تقدَّم من ذنبه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٩٠٥) في الصلاة، باب كراهية الوسوسة وحديث النفس في الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/١١٧) وعبد بن حميد (٢٨٠) وأبو داود (٩٠٥) قال: حدثنا أحمد بن محمد بن حنبل.\nكلاهما - أحمد، وعبد بن حميد - عن أبي عامر عبد الملك بن عمرو، قال: حدثنا هشام بن سعد، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.","vol":"9","page":402},{"text":"٧٠٦٥ - (د س) عقبة بن عامر الجهني - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما من أحد يتوضأ، فَيُحْسِنُ الوضوءَ ويصلِّي ركعتين يُقْبِلُ بقلبه ووجهه عليهما، إلا وجبتْ له الجنةُ» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٩٠٥) في الصلاة، باب كراهية الوسوسة وحديث النفس في الصلاة، والنسائي ١ / ٩٥ في الطهارة، باب ثواب من أحسن الوضوء ثم صلى ركعتين، وإسناده صحيح، ورواه مسلم بأطول منه رقم (٢٣٤) في الطهارة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم (٧٠١٧) .","vol":"9","page":402},{"text":"٧٠٦٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ صَلَّى بعد المغرب سِتَّ ركعات، لم يتكلَّمْ فيما بينهنَّ بسوء، عُدِلن له بعبادة ثِنتي عشرةَ سنة» أخرجه الترمذي (١) .\nوقال: رُوي عن عائشة عن النبيِّ - ﷺ- «مَنْ صلَّى بعد المغرب عشرين ركعة بنى الله له بيتًا في الجنة» (٢) .\n_________\n(١) رواه الترمذي رقم (٤٣٥) في الصلاة، باب ما جاء في فضل التطوع وست ركعات بعد المغرب، وفي سنده عمر بن أبي خثعم، وهو ضعيف، وقال الترمذي: هذا حديث غريب.\n(٢) ورواه ابن ماجة موصولًا رقم (١٣٧٣) في إقامة الصلاة، باب ما جاء في الصلاة بين المغرب والعشاء، وفي سنده يعقوب بن الوليد، وهو ضعيف، وكذبه أحمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه ابن ماجة (١١٦٧) قال: حدثنا علي بن محمد. وفي (١٣٧٤) قال: حدثنا علي بن محمد وأبو عمر حفص بن عمر. والترمذي (٤٣٥) قال: حدثنا أبو كريب، يعني محمد بن العلاء الهمداني. وابن خزيمة (١١٩٥) قال: حدثناه أبو عمار الحسين بن حريث. (ح) وحدثناه حفص بن عمرو الربالي.\nخمستهم - علي بن محمد، وحفص بن عمر، وأبو كريب، والحسين بن حريث، وحفص بن عمرو - عن زيد بن الحباب أبي الحسين العكلي، عن عمر بن أبي خثعم اليمامي، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.\n* قال أبو عيسى الترمذي: حديث أبي هريرة حديث غريب لا نعرفه إلا من حديث زيد بن الحباب عن عمر ابن أبي خثعم. قال: وسمعت محمد بن إسماعيل يقول: عمر بن عبد الله بن أبي خثعم منكر الحديث. وضعفه جدا.","vol":"9","page":403},{"text":"٧٠٦٧ - (ط) سعيد بن المسيب - ﵀ - أن رسولَ الله - ﷺ- قال: «بيننا وبين المنافقين شهودُ العشاءِ والصبح، لا يستطيعونهما، أو نحو هذا» .\nأخرجه «الموطأ» (١) .\n_________\n(١) ١ / ١٣٠ في صلاة الجماعة، باب ما جاء في العتمة والصبح مرسلًا، قال ابن عبد البر في \" التمهيد \": هذا حديث مرسل في \" الموطأ \"، لا يحفظ عن النبي ﷺ مسندًا، ومعناه محفوظ من وجوه ثابتة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (٢٩٠) عن عبد الرحمن بن حرملة الأسلمي، عن سعيد بن المسيب، فذكره.\nوقال الزرقاني في شرح الموطأ (١/٣٨٤) قال في التمهيد: هذا الحديث مرسل في الموطأ لا يحفظ عن النبي -ﷺ- مسندا، ومعناه محفوظ من وجوه ثابتة. وفي الاستذكار: وهو مرسل في الموطأ وهو مسند من طريق.","vol":"9","page":403},{"text":"<span data-type=\"title\" id=toc-1551>الفرع الثالث: في صلاة المنفرد في بيته</span>\n٧٠٦٨ - (ط د ت) زيد بن ثابت - ﵁ - أن رسولَ الله - ﷺ- قال: «صلاةُ المرءِ في بيته أفضلُ؛ من صلاته في مسجدي هذا، إلا المكتوبة» . أخرجه أبو داود والترمذي.\nوأخرج الترمذي أيضًا و«الموطأ» موقوفًا على زيد قالا: قال زيد: ⦗٤٠٤⦘ «أفضل الصلاة صلاتُكم في بيوتكم، إلا المكتوبة» (١) .\n_________\n(١) رواه أبو داود رقم (١٠٤٤) في الصلاة، باب صلاة الرجل التطوع في بيته، ورقم (١٤٤٧) في الصلاة، باب في فضل التطوع في البيت، والترمذي رقم (٤٥٠) في الصلاة، باب ما جاء في فضل صلاة التطوع في البيت، والموطأ موقوفًا ١ / ١٣٠ في صلاة الجماعة، باب فضل صلاة الجماعة على صلاة الفذ، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم (٤٢١٨) .","vol":"9","page":403},{"text":"٧٠٦٩ - (ت) كعب بن عُجرة - ﵁ - قال: صلى النبيُّ - ﷺ- في مسجد بني عبد الأشْهل المغربَ، فقام قوم يتنفَّلون، فقال النبيُّ - ﷺ-: «عليكم بهذه الصلاةِ في البيوت» .\nأخرجه الترمذي - يرفعه (١) .\n_________\n(١) رقم (٦٠٤) في الصلاة، باب ما ذكر في الصلاة بعد المغرب أنه في البيت أفضل، وهو حديث حسن، وله شاهد عند أحمد في \" المسند \" ٥ / ٤٢٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٠٠) قال: حدثنا أبو بكر بن أبي الأسود، قال: حدثني أبو مطرف محمد ابن أبي الوزير، والترمذي (٦٠٤) قال: حدثنا محمد بن بشار، قال: حدثنا إبراهيم بن أبي الوزير البصري، ثقة. والنسائي (٣/١٩٨) قال: أخبرنا محمد بن بشار، قال: أنبأنا إبراهيم بن أبي الوزير. وابن خزيمة (١٢٠١) قال: حدثنا بندار، قال: حدثنا إبراهيم بن أبي الوزير.\nكلاهما - محمد، وإبراهيم بن أبي الوزير - عن محمد بن موسى الفطري، عن سعد بن إسحاق بن كعب ابن عجرة، عن أبيه، فذكره.\nوقال الترمذي: هذا حديث غريب من حديث كعب بن عجرة، لا نعرفه إلا من هذا الوجه، والصحيح ما روي عن ابن عمر قال: «كان النبي -ﷺ- يصلي الركعتين بعد المغرب في بيته»","vol":"9","page":404},{"text":"٧٠٧٠ - () عبد الواحد قال: «صلاة الرجل في الفلاة إذا أتمها تَضاعف على صلاته في الجماعة بمثلها» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره أبو داود عقب حديث أبي سعيد الخدري رقم (٥٦٠) في الصلاة، باب ما جاء في فضل المشي إلى الصلاة أن رسول الله ﷺ قال: \" الصلاة في جماعة تعدل خمسًا وعشرين صلاة، فإذا صلاها في فلاة فأتم ركوعها وسجودها بلغت خمسين صلاة \"، ورواه ابن حبان والحاكم، وهو حديث صحيح، قال أبو داود: قال عبد الواحد بن زياد في هذا الحديث ... وذكر حديث عبد الواحد هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.\nوذكره أبو داود عقب الحديث (٥٦٠) .","vol":"9","page":404},{"text":"<span data-type=\"title\" id=toc-1552>الفرع الرابع: في صلاة الجماعة، والمشي إلى المساجد، وانتظار الصلاة</span>، وفيه ثلاثة أنواع\n<span data-type=\"title\" id=toc-1553>[النوع] الأول: في فضل الجماعة، والحثِّ عليها</span>\n٧٠٧١ - (خ م ط ت س) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «صلاةُ الجماعةِ أفضلُ من صلاة الفَذِّ بسبع وعشرين درجة» أخرجه البخاري ومسلم و«الموطأ» والنسائي.\nوللبخاري عن أبي هريرة عن النبيِّ - ﷺ- قال: «تفضُل صلاةُ الجميع على صلاةِ أحدِكم وحدَه بخمس وعشرين جزءًا» ثم قال: وقال شعيب: وحدثني نافع عن ابن عمر قال: «تفضُلُها بسبع وعشرينَ درجة» موقوف.\nولمسلم مرفوعًا وقال: «ببضع وعشرين» .\nوفي رواية الترمذي: «صلاةُ الجماعة تَفْضُل على صلاةِ الرجل وحدَه بسبع وعشرينَ درجة» (١) . ⦗٤٠٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفذُّ): الفرد.\n(ببضع) البضع: ما بين الثلاثة إلى العشرة، وقيل: إلى التسعة.\n_________\n(١) رواه البخاري ٢ / ١٠٩ و١١٠ في الجماعة، باب فضل صلاة الجماعة، وباب فضل صلاة الفجر في جماعة، ومسلم رقم (٦٥٠) في المساجد، باب فضل صلاة الجماعة، والموطأ ١ / ١٢٩ في الجماعة، باب فضل صلاة الجماعة على صلاة الفذ، والترمذي رقم (٢١٥) في الصلاة، باب ما جاء في فضل صلاة الجماعة، والنسائي ٢ / ١٠٣ في الإمامة، باب فضل الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١٠٠) وأحمد (٢/١٧) (٤٦٧٠) قال: حدثنا يحيى، عن عبيد الله وفي (٢/٦٥) (٥٣٣٢) قال: قرأت على عبد الرحمن: مالك. وفي (٢/١٠٢) (٥٧٧٩) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. وفي (٢/١١٢) (٥٩٢١) قال: حدثنا إسحاق، قال: حدثنا مالك. وفي (٢/١٥٦) (٦٤٥٥) قال: حدثنا حماد، قال: حدثنا مالك. والدارمي (١٢٨٠) قال: أخبرنا مسدد، قال: حدثنا يحيى، عن عبيد الله. والبخاري (١/١٦٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. ومسلم (٢/١٢٢) و(١٢٣) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثني زهير بن حرب، ومحمد بن المثنى، قالا: حدثنا يحيى، عن عبيد الله. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، وابن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قالا: حدثنا عبيد الله (ح) وحدثناه ابن رافع، قال: أخبرنا ابن أبي فديك، قال: أخبرنا الضحاك. وابن ماجة (٧٨٩) قال: حدثنا عبد الرحمن بن عمر رستة، قال: حدثنا يحيى بن سعيد، قال: حدثنا عبيد الله بن عمر، والترمذي (٢١٥) قال: حدثنا هناد، قال: حدثنا عبدة، عن عبيد الله بن عمرو والنسائي (٢/١٠٣)، في الكبرى (٨٢٢) قال: أخبرنا قتيبة بن سعيد، عن مالك، وابن خزيمة (١٤٧١) قال: إن محمد بن بشار، ويحيى بن حكيم حدثانا، قالا: حدثنا عبد الوهاب بن عبد المجيد، قال: حدثنا عبيد الله بن عمر. (ح) وحدثنا بندار، قال: حدثنا يحيى، قال: حدثنا عبيد الله.\nثلاثتهم - مالك، وعبيد الله بن عمر، والضحاك بن عثمان - عن نافع، فذكره.\nأما رواية أبي هريرة، فانظر الحديث الذي يليه.","vol":"9","page":405},{"text":"٧٠٧٢ - (خ م ط ت س) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «تفضُلُ صلاة الجميع صلاةَ أحدكم وحدَه بخمس وعشرين جزءًا وتجتمع ملائكةُ الليل وملائكةُ النهار في صلاة الفجر، ثم يقول أبو هريرة: اقرؤوا إن شئتم ﴿وقُرْآنَ الفجر إنَّ قُرْآنَ الفجر كانَ مَشْهودًا﴾ [الإسراء: ٧٨]» .\nقال البخاري: قال شعيب: وحدَّثني نافع عن ابن عمر «تفضُلُها بسبع وعشرين» .\nوفي رواية لمسلم قال: قال رسولُ الله - ﷺ-: «صلاةُ الجماعة تَعدِل خمسًا وعشرينَ صلاة من صلاةِ الفَذِّ» .\nوفي أخرى له قال: قال رسولُ الله - ﷺ-: «صلاة مع الإمام أفضلُ من خمس وعشرينَ صلاة يصلِّيها وحدَهُ» .\nوأخرج «الموطأ» والترمذي والنسائي الرواية الأولى، إلِى قوله: «جزءًا»، وأخرجها النسائي أيضًا بتمامها، وقال الترمذي: «تزيد» بدل «تفضل» (١) .\n_________\n(١) رواه البخاري ٢ / ١١٥ في صلاة الجماعة، باب فضل صلاة الفجر في جماعة، ومسلم رقم (٦٤٩) في المساجد، باب فضل صلاة الجماعة، والموطأ ١ / ١٢٩ في الجماعة، باب فضل صلاة الجماعة على صلاة الفذ، والترمذي رقم (٢١٦) في الصلاة، باب ما جاء في فضل الجماعة، والنسائي ٢ / ١٠٣ في الإمامة، باب فضل الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/١٦٦) وفي القراءة خلف الإمام (٢٤٩) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٦/١٠٨) قال: حدثني عبد الله بن محمد، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، ومسلم (٢/١٢٢) قال: حدثني أبو بكر بن إسحاق، قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. والنسائي في الكبرى تحفة الأشراف (١٠/١٣١٤٧) عن عمرو بن عثمان بن سعيد، عن أبيه، وبقية بن الوليد كلاهما عن شعيب.\nكلاهما - شعيب، ومعمر - عن الزهري، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، فذكراه.\n* ١- أخرجه مالك الموطأ (١٠٠) وأحمد (٢/٢٣٣) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٢٦٤) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم. وفي (٢/٣٩٦) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس. وفي (٢/٤٧٣) قال: حدثنا يحيى بن سعيد، عن مالك. وفي (٢/٤٨٦) قال: قرأت على عبد الرحمن: مالك. ومسلم (٢/١٢١) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وفي (٢/١٢٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الأعلى، عن معمر. وابن ماجة (٧٨٧) قال: حدثنا أبو مروان، محمد بن عثمان العثماني. قال: حدثنا إبراهيم ابن سعد. والترمذي (٢١٦) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. والنسائي (١/٢٤١) قال: أخبرنا كثير بن عبيد. قال: حدثنا محمد بن حرب، عن الزبيدي. وفي (٢/١٠٣) وفي الكبري (٨٢٣) قال: أخبرنا قتيبة، عن مالك.\nخمستهم - معمر، وإبراهيم بن سعد، وأبو أويس، ومالك، والزبيدي - عن الزهري.\n٢- وأخرجه الدارمي (١٢٧٩) قال: أخبرنا يزيد بن هارون. وابن خزيمة (١٤٧٢) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد الأعلى.\nكلاهما - يزيد، وعبد الأعلى - عن داود بن أبي هند.\nكلاهما - الزهري، وداود- عن سعيد بن المسيب، عن أبي هريرة، فذكره. ليس فيه: أبو سلمة.\n* وأخرجه أحمد (٢/٢٦٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري. وفي (٢/٥٠١) قال: حدثنا يزيد. قال: أخبرنا محمد.\nكلاهما - الزهري، ومحمد- عن أبي سلمة، عن أبي هريرة، فذكره. ليس فيه: سعيد بن المسيب.\n* في رواية أبي كامل عند أحمد: قال إبراهيم: لا أعلمه إلا عن النبي -ﷺ- قال أحمد بن حنبل: ولم يشك يعقوب.\n* الروايات مطولة ومختصرة، وأثبتنا رواية البخاري (١/١٦٦) .\nوبلفظ: «صلاة الجماعة تعدل خمسا وعشرين من صلاة الفذ» .\nأخرجه أحمد (٢/٤٧٥) قال: حدثنا وكيع. ومسلم (٢/١٢٢) قال: حدثنا عبد الله بن مسلمة بن قعنب. كلاهما - وكيع، وعبد الله بن مسلمة- عن أفلح بن حميد، عن أبي بكر بن محمد بن عمرو بن حزم، عن سلمان الأغر، فذكره.\n* أخرجه أحمد (٢/٢٧٣) قال: حدثنا عبد الرزاق وابن بكر. وفي (٢/٥٢٩) قال: حدثنا روح. ومسلم (٢/١٢٢) قال: حدثني هارون بن عبد الله ومحمد بن حاتم. قالا: حدثنا حجاج بن محمد.\nأربعتهم - عبد الرزاق، وابن بكر، وروح، وحجاج - عن ابن جريج..قال: أخبرني عمر بن عطاء بن أبي الخوار أنه بينا هو جالس مع نافع بن جبير بن مطعم إذ مر بهم أبو عبد الله ختن زيد بن زبان مولى الجهنيين فدعاه نافع فقال: سمعت أبا هريرة يقول: قال رسول الله -ﷺ-: «صلاة مع الإمام أفضل من خمس وعشرين صلاة يصليها وحده» .\n* في رواية عبد الرزاق: «ختن زيد بن الريان» .","vol":"9","page":406},{"text":"٧٠٧٣ - (خ د) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «صلاة الجماعة تفضُلُ صلاةَ الفذِّ بخمس وعشرينَ درجة» .\nوفي رواية أبي داود قال: «الصلاةُ في الجماعة تَعْدِل خَمْسًا وعشرين صلاة، فإذا صلاها في فَلاة فأتم ركوعها وسجودها، بلغت خمسين» (١) .\n_________\n(١) رواه البخاري ٢ / ١١٢ في صلاة الجماعة، باب فضل صلاة الجماعة، وأبو داود رقم (٥٦٠) في الصلاة، باب ما جاء في فضل المشي إلى الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٥٥) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب. قال: قال حيوة، وفيه (٣/٥٥) قال: حدثنا أحمد بن الحجاج، قال: أخبرنا عبد العزيز بن أبي حازم. والبخاري (١/هامش١٦٦) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا الليث.\nورواية أبي داود:\nأخرجها عبد بن حميد (٩٧٦) قال: حدثنا ابن أبي شيبة. وأبو داود (٥٦٠) قال: حدثنا محمد بن عيسى. وابن ماجة (٧٨٨) قال: حدثنا أبو كريب.\nثلاثتهم - ابن أبي شيبة، وابن عيسى، وأبو كريب - قالوا: حدثنا أبو معاوية، عن هلال بن ميمون، عن عطاء بن يزيد الليثي، فذكره.","vol":"9","page":407},{"text":"٧٠٧٤ - (س) عائشة - ﵂ - أنَّ النبي - ﷺ- قال: «صلاةُ الجماعة تزيد على صلاةِ الواحد خمسًا وعشرين [درجة]» أخرجه النسائي (١) .\n_________\n(١) ٢ / ١٠٣ في الإمامة، باب فضل الجماعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/٤٩) والنسائي. (٢/١٠٣) وفي الكبرى (٨٢٤) قال: أخبرنا عبيد الله بن سعيد.\nكلاهما - أحمد بن حنبل، وعبيد الله بن سعيد - عن يحيى بن سعيد، عن عبد الرحمن بن عمار، قال عبد الله بن أحمد بن حنبل: قال أبي: وكان ثقة ويقال له ابن عمار بن أبي زينب مديني، عن القاسم بن محمد، فذكره.","vol":"9","page":407},{"text":"٧٠٧٥ - (د س) أبو الدرداء - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «ما من ثلاثةِ في قَرْيَة ولا بَدْو لا تقامُ فيهم الصلاةُ، إلا قد استحوذَ عليهم الشيطانُ، فعليكَ (١) بالجماعة، فإنما يأكلُ الذِّئبُ من الغنم القاصية» .\nقال السائب: يعني بالجماعة: الصلاة في الجماعة، زاد رزين «وإن ذئبَ الإنسان: الشيطانُ، إذا خلا به أكله» أخرجه أبو داود والنسائي (٢) .\n⦗٤٠٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استحوذ) الاستحواذ: الاستيلاء على الشيء والغلبة.\n(القاصية) القاصي: البعيد.\n_________\n(١) في النسائي: فعليكم.\n(٢) رواه أبو داود رقم (٥٤٧) في الصلاة، باب التشديد في ترك الجماعة، والنسائي ٢ / ١٠٦ في الإمامة، باب التشديد في ترك الجماعة، وهو حديث صحيح، صححه النووي وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/١٩٦، ٦/٤٤٦) قال: حدثنا وكيع. وفي (٥/١٩٦) قال: حدثنا أبو سعيد. وفي (٦/٤٤٦) قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٥٤٧) قال: حدثنا أحمد بن يونس. والنسائي (٢/١٠٦) وفي الكبرى (٨٣١) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك. وابن خزيمة (١٤٨٦) قال: حدثنا موسى بن عبد الرحمن المسروقي، قال: حدثنا أبو أسامة. (ح) وحدثنا علي بن مسلم، قال: حدثنا عبد الصمد.\nسبعتهم - وكيع، وأبو سعيد، وعبد الرحمن، وابن يونس، وابن المبارك، وأبو أسامة، وعبد الصمد - عن زائدة بن قدامة، قال: حدثنا السائب بن حبيش الكلاعي، عن معدان بن أبي طلحة اليعمري، فذكره.","vol":"9","page":407},{"text":"٧٠٧٦ - (د ت) أبو سعيد الخدري - ﵁ - قال: «جاء رجل وقد صلَّى رسولُ الله - ﷺ-، فقال: أيُّكم يَتَّجِر على هذا؟ فقام رجل فصلَّى معه» أخرجه الترمذي.\nوفي رواية أبي داود: «أن النبيَّ - ﷺ- أبصر رجلًا يصلِّي وحدَهُ، فقال: ألا رَجُل يتصدَّق على هذا فيصلِّي معه؟» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أيُّكم يتجر): الذي جاء في لفظ الحديث فيما قرأناه «أيُّكم يتَّجر على هذا»، وهذا اللفظ إنما هو من التجارة؛ لأن الفعل من التجارة: تَجَرَ يتجُر، واتَّجر يتَّجِر، وله معنى، كأنه حيث قام يصلي معه فقد اتجر معه حيث حَصّل لنفسه بالصلاة معه مكسبًا من الثواب، فسمّى ذلك تجارة، وأما بناء الفعل من الأجر، وهو الجزاء، فهو يأتجر، فيجوز أن يكون أراد: أيُّكم يحصّل ⦗٤٠٩⦘ لنفسه أجرًا بالصلاة مع هذا، أو أيكم يعطيه الأجر بالصلاة معه، ويدل على صحة الثاني: ما جاء في الرواية الأخرى «ألا رجل يتصدَّقُ على هذا فيصلِّي معه؟» وقوله أيضًا في هذه الرواية «أيكم يتجر على هذا؟» والكل متقارب المعنى.\n_________\n(١) رواه الترمذي رقم (٢٢٠) في الصلاة، باب ما جاء في الجماعة في مسجد قد صلي فيه مرة، وأبو داود رقم (٥٧٤) في الصلاة، باب في الجمع في المسجد مرتين، ورواه أيضًا أحمد في \" المسند \"، والدارمي، والحاكم وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (٣/٥) قال: حدثنا محمد بن أبي عدي. وفي (٣/٤٥) قال: حدثنا محمد بن جعفر. وعبد بن حميد (٩٣٦) قال: حدثنا محمد بن بشر العبدي. والترمذي (٢٢٠) قال: حدثنا هناد، قال: حدثنا عبدة. وابن خزيمة (١٦٣٢) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة -يعني ابن سليمان الكلاعي- (ح) وحدثنا بندار، قال: حدثنا عبد الأعلى.\nخمستهم -ابن أبي عدي، وابن جعفر، وابن بشر، وعبدة، وعبد الأعلى - عن سعيد بن أبي عروبة.\n٢- وأخرجه أحمد (٣/٦٤) قال: حدثنا عفان. والدارمي (١٣٧٥) قال: أخبرنا سليمان بن حرب. وفي (١٣٧٦) قال: أخبرنا عفان وأبو داود (٥٧٤) قال: حدثنا موسى بن إسماعيل.\nثلاثتهم - عفان، وسليمان، وموسى - قالوا: حدثنا وهيب.\n٣- وأخرجه أحمد (٣/٨٥) قال: حدثنا علي بن عاصم.\nثلاثتهم - سعيد، ووهيب، وعلي - عن سليمان الأسود الناجي، عن أبي المتوكل، فذكره.\nوقال الترمذي: حديث حسن.","vol":"9","page":408},{"text":"٧٠٧٧ - (م ط د ت) عثمان بن عفان - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ صَلَّى العِشاء في جماعة فكأنَّما قام نِصْفَ الليل، ومن صلَّى الصبحَ في جماعة فكأنَّما صلَّى الليلَ كُلَّهُ» أخرجه مسلم.\nوفي رواية «الموطأ» قال: «جاء عثمان إلى صلاةِ العِشَاءِ، فرأى أهلَ المسجد قليلًا، فاضطجع في مُؤخَّر المسجد ينتظر الناسَ أن يكثُروا، فأتاه ابنُ أبي عَمْرَةَ فجلس إليه، فسأله: مَنْ هو؟ فأخبره، فقال: ما مَعَكَ من القرآن؟ فأخبره: فقال له عثمان: مَنْ شَهِدَ العِشَاءَ فكأنَّما قام نصف ليلة، ومن شَهِدَ الصبح فكأنَّما قام ليلة» .\nوفي رواية الترمذي وأبي داود قال: قال رسولُ الله - ﷺ-: «مَنْ شَهِدَ العِشَاءَ في جماعة كان له قيامُ نصفِ ليلة، ومَنْ صلَّى العِشَاءَ والفجر في جماعة كان له كقيام ليلة» (١) .\n_________\n(١) رواه مسلم رقم (٦٥٦) في المساجد، باب فضل صلاة العشاء والصبح جماعة، والموطأ ١ / ١٣٢ في الجماعة، باب ما جاء في العتمة والصبح، وأبو داود رقم (٥٥٥) في الصلاة، باب فضل صلاة الجماعة، والترمذي رقم (٢٢١) في الصلاة، باب ما جاء في فضل العشاء والفجر في الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٥٨) (٤٠٨) قال: حدثنا عبد الرحمن (ح) وعبد الرزاق. وفي (١/٦٨) (٤٩١) قال: حدثنا إسحاق بن يوسف. وعبد بن حميد (٥٠) قال: حدثنا أبو نعيم. ومسلم (٢/١٢٥) قال: حدثنيه زهير بن حرب. قال: حدثنا محمد بن عبد الله الأسدي (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، وأبو داود (٥٥٥) قال: حدثنا أحمد بن حنبل، قال: حدثنا إسحاق بن يوسف. والترمذي (٢٢١) قال: حدثنا محمود بن غيلان، قال: حدثنا بشر بن السري. وابن خزيمة (١٤٧٣) قال: حدثنا محمد بن رافع، قال: حدثنا الفضل بن دكين.\nستتهم - عبد الرحمن بن مهدي، وعبد الرزاق، وإسحاق بن يوسف، وأبو نعيم الفضل بن دكين، ومحمد بن عبد الله، وبشر - عن سفيان.\n٢- وأخرجه مسلم (٢/١٢٥) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا المغيرة بن سلمة المخزومي، قال: حدثنا عبد الواحد وهو ابن زياد.\nكلاهما - سفيان، وعبد الواحد - عن أبي سهل عثمان بن حكيم، قال: حدثنا عبد الرحمن بن أبي عمرة، فذكره.","vol":"9","page":409},{"text":"٧٠٧٨ - (ط) أبو بكر بن سليمان بن أبي حَثمة: «أن عمرَ بنَ الخطاب - ﵁ - فَقَدَ سليمان بن أبي حَثْمَةَ في صلاة الصبح، وأن عمر غَدَا إلى السوق، ومَسْكنُ سليمان بين المسجد والسوق، فمرَّ على الشِّفاءِ أمِّ سليمانَ، فقال لها: لم أرَ سليمان في الصبح، فقالت: إنه بات يصلِّي، فغلبتْه عَيْنَاهُ، فقال عمرُ: لأنْ أشْهَدَ صلاةَ الصبح في جماعة أحبُّ إليَّ من أن أقومَ ليلة» أخرجه «الموطأ» (١) .\n_________\n(١) كذا في الأصل: أخرجه الموطأ، وفي المطبوع: أخرجه الموطأ وأبو داود والترمذي، ولم نجده عند أبي داود والترمذي، وهو عند الموطأ ١ / ١٣١ في الجماعة، باب ما جاء في العتمة والصبح، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٢٩٢) عن ابن شهاب، فذكره.","vol":"9","page":410},{"text":"٧٠٧٩ - (د س) أبي بن كعب - ﵁ - قال: «صلَّى بنا النبيُّ - ﷺ- يومًا الصبحَ، فلما سلَّم قال: أشاهد فلان؟ قالوا: لا، قال: أشاهدٌ فلان؟ قالوا: لا، قال: إنَّ هاتين الصلاتين أثقلُ الصلوات على المنافقين، ولو تعلمون ما فيهما لأتَيْتُموهما ولو حَبْوًا على الرُّكَبِ، وإن الصف الأول على مثل صفِّ الملائكة، ولو علمتم ما فضيلته لابْتَدَرتُموه، وإن صلاة الرجل مع الرجل أزكى من صلاته وحده، وصلاتُه مع الرجلين أزكى من صلاته مع الرجل، وما كثر فهو أحبُّ إلى الله ﷿» أخرجه أبو داود والنسائي (١) .\n⦗٤١١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أشاهد) الشاهد هاهنا: الحاضر، شهد فلان الجماعة، أي: حضرها.\n(أزكى) الزكاة: النَّماء والطهارة.\n_________\n(١) رواه أبو داود رقم (٥٥٤) في الصلاة، باب فضل صلاة الجماعة، والنسائي ٢ / ١٠٤ و١٠٥ في الإمامة، باب الجماعة إذا كانوا اثنين، وهو حديث حسن بشواهده، وقد صححه غير واحد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١- أخرجه أحمد (٥/١٤٠) قال: حدثنا أبو كامل. والدارمي (١٢٧٤) قال: أخبرنا أبو غسان.\nكلاهما - عن زهير، والدارمي (١٢٧٥) قال: أخبرنا سعيد بن عامر، عن سعيد بن أبي عروبة، عن خالد ابن ميمون، وعبد الله بن أحمد (٥/١٤٠) قال: حدثنا أبو بكر محمد بن عبد الله بن جعفر، قال: حدثنا أبو عون الزيادي، قال: حدثنا عبد الواحد بن زياد، عن الأعمش، وفي (٥/١٤١) قال: حدثنا يحيى بن عبد الله مولى بني هاشم، قال: حدثنا زهير، وابن خزيمة (١٤٧٦) قال: حدثنا محمد بن عبد الله بن المبارك، قال: حدثنا يحيى بن آدم، قال: حدثنا زهير.\nثلاثتهم - زهير، وخالد، والأعمش- عن أبي إسحاق، عن عبد الله بن أبي بصير، عن أبيه، فذكره.\n٢- وأخرجه أحمد (٥/١٤٠) قال: حدثنا محمد بن جعفر، وعبد بن حميد (١٧٣) والدارمي (١٢٧٣) .\nكلاهما - عن سعيد بن عامر - وأبو داود (٥٥٤) قال: حدثنا حفص بن عمر، وعبد الله بن أحمد (٥/١٤٠)، قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا خالد بن الحارث، والنسائي (٢/١٠٤) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث، وابن خزيمة (١٤٧٧) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد، ومحمد بن جعفر.\nخمستهم - ابن جعفر، وسعيد، وحفص، وخالد، ويحيى - عن شعبة.\nوأخرجه أحمد (٥/١٤٠) قال: حدثنا وكيع، عن سفيان، وعبد الله بن أحمد (٥/١٤١) قال: حدثنا شيبان، قال: حدثنا حماد بن سلمة، قال: حدثنا الحجاج بن أرطأة.\nثلاثتهم - شعبة، وسفيان، وحجاج - عن أبي إسحاق، عن عبد الله بن أبي بصير، عن أبي بن كعب.\n٣- وأخرجه عبد الله بن أحمد (٥/١٤١) قال: حدثنا شيبان بن أبي شيبة، قال: حدثنا جرير بن حازم، وفي (٥/١٤٠) قال: حدثنا محمد بن أبي بكر المقدمي، والنسائي (٢/١٠٤) قال: أخبرنا إسماعيل بن مسعود.\nكلاهما - المقدمي، وإسماعيل - قالا: حدثنا خالد بن الحارث، قال: حدثنا شعبة.\nكلاهما - شعبة، وجرير - عن أبي إسحاق، عن أبي بصير، فذكره.\n٤- وأخرجه عبد الله بن أحمد (٥/١٤١) قال: حدثنا خلف بن هشام، وأبو بكر بن أبي شيبة، قالا: حدثنا أبو الأحوص، عن أبي إسحاق، عن العيزار بن حريث، عن أبي بصير، عن أبي.\n٥- وأخرجه عبد الله بن أحمد (٥/١٤١) قال: حدثني عبيد الله بن عمر القواريري، قال: حدثنا جعفر ابن سليمان، قال: حدثنا حباب القطعي، عن أبي إسحاق، عن رجل من عبد القيس، عن أبي بن كعب.","vol":"9","page":410},{"text":"٧٠٨٠ - (خ م ط س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لو يعلمُ الناسُ ما في النِّداءِ والصفِّ الأول، ثم لم يَجِدُوا إلا أن يَسْتَهَِموا عليه لاسْتَهَمُوا، ولو يعلمون ما في التَّهْجِيرِ لاسْتَبَقُوا إليه، ولو يعلمون ما في العَتَمة والصبح لأتوهما ولو حَبْوًا» .\nوفي رواية: أن رسولَ الله - ﷺ- قال: «بينما رجل يمشي بطريق وجَدَ غُصْنَ شوك على الطريق، فأخرَّهُ، فشكر الله له فغفر له، ثم قال: الشهداء خمسة: المطعونُ، والمبطونُ، والغريقُ، وصاحِبُ الهدم، والشهيدُ في سبيل الله، وقال: لو يعلم الناسُ ما في النداء والصفِّ الأول ... ثم ذكر الحديث إلى آخره - مثل ما تقدم» أخرجه البخاري، وأخرج مسلم الأولى، وفَرَّق الثانية، وأخرج «الموطأ» والنسائي الأولى، وأخرج «الموطأ» أول الثانية إلى قوله: «والشهيد في سبيل الله» (١) .\n⦗٤١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يستهم) استهم القوم على الشيء: إذا اقترعوا عليه.\n_________\n(١) رواه البخاري ٢ / ١١٦ في الجماعة، باب فضل التهجير إلى الظهر، وفي المظالم، باب من أخذ الغصن وما يؤذن الناس في الطريق فرمي به، ومسلم رقم (٤٣٧) في الصلاة، باب تسوية الصفوف وإقامتها، ورقم (١٩١٤) في الإمارة، باب بيان الشهداء، والموطأ ١ / ١٣١ في الجماعة، باب ما جاء في العتمة والصبح، والنسائي ١ / ٢٦٩ في المواقيت، باب الرخصة أن يقال للعشاء: العتمة و٢ / ٢٣ في الأذان، باب الاستهام على التأذين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم (٣٨٧٧) .","vol":"9","page":411},{"text":"٧٠٨١ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ صَلَّى أربعين يومًا في جماعة، لم تَفُتْهُ التكبيرة الأولى كَتَبَ الله له بَراءَتين: براءة من النار، وبراءة من النفاق» أخرجه الترمذي، وقال: قد روي موقوفًا على أنس (١) .\n_________\n(١) رواه الترمذي رقم (٢٤١) في الصلاة، باب ما جاء في فضل التكبيرة الأولى، وهو حديث حسن، يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف مرفوعا: أخرجه الترمذي (٢٤١) قال: حدثنا عقبة بن مكرم، ونصر بن علي، قالا: حدثنا سلم بن قتيبة، عن طعمة بن عمرو، عن حبيب بن أبي ثابت، فذكره.\nوقال: وقد روي هذا الحديث عن أنس موقوفا، ولا أعلم أحدا رفعه إلا ما روى سلم بن قتيبة عن طعمة بن عمرو عن حبيب بن أبي ثابت عن أنس.\nوإنما يروى هذا الحديث عن حبيب بن أبي حبيب البجلي، عن أنس بن مالك قوله، حدثنا بذلك هناد، حدثنا وكيع عن خالد بن طهمان عن حبيب بن أبي حبيب البجلي،عن أنس نحوه، ولم يرفعه. وروى إسماعيل ابن أبي عياش هذا الحديث عن عمارة بن غزية عن أنس بن مالك،عن عمر بن الخطاب عن النبي -ﷺ- نحو هذا.\nوهذا حديث غير محفوظ، وهو حديث مرسل،وعمارة بن غزية لم يدرك أنس.\nقال محمد بن إسماعيل: حبيب بن أبي حبيب يكنى «أبا الكشوثي» ويقال: «أبو عميرة» .\nوبنحوه: أخرجه أحمد (٣/١٥٥) قال: حدثنا الحكم بن موسى، قال عبد الله بن أحمد:وسمعته أنا من الحكم بن موسى قال: حدثنا عبد الرحمن بن أبي الرجال، عن نبيط، فذكره.","vol":"9","page":412},{"text":"٧٠٨٢ - (ت) عمر بن الخطاب - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ صلى في مسجد جماعة أربعين ليلة، لا تفوته الركعة الأولى من صلاة، كتب الله له عتقًا من النار» أخرجه الترمذي نحو حديث أنس، ولم يذكر لفظه، وقال: هذا الحديث مرسل (١)، واللفظ ذكره رزين.\n_________\n(١) ذكره الترمذي تعليقًا على الحديث الذي قبله من حديث عمارة بن غزية عن أنس بن مالك عن عمر بن الخطاب، وإسناده منقطع، وقال الترمذي: وهذا حديث غير محفوظ وهو حديث مرسل، وعمارة بن غزية لم يدرك أنس، أقول: ولكن يشهد له الذي قبله فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n انظر الحديث السابق.","vol":"9","page":412},{"text":"٧٠٨٣ - (ت) [مجاهد - ﵀ - قال:]: «سئل ابن عباس عن رجل يصوم النهار، ويقوم الليل، ولا يشهدُ الجماعةَ، ولا الجمعةَ؟ قال: هذا في النار» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٨) في الصلاة، باب ما جاء فيمن يسمع النداء فلا يجيب، وفي إسناده ليث بن أبي سليم، وهو ضعيف، ومع ذلك فقد صححه أحمد شاكر في تعليقه على الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢١٨) قال: حدثنا هناد، قال: حدثنا المحاربي عن ليث، عن مجاهد، فذكره.","vol":"9","page":412},{"text":"٧٠٨٤ - (د ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «الإمام ضامِن، والمؤَذِّنُ مؤتَمَن، اللهم أرْشِدِ الأئمَةَ واغْفِرْ للمؤذِّنين» أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضامن) قوله: الإمام ضامن، أي: إن صلاة المقتدين به في عهدته، وصحتها مقرونة بصحة صلاته، فهو ضامن لهم صحة صلاتهم.\n(مؤتمن القوم): الذي يثقون إليه، يعني أن المؤذِّن أمينُ الناس على أوقات صلاتهم وصيامهم.\n_________\n(١) رواه أبو داود رقم (٥١٧) في الصلاة، باب ما يجب على المؤذن من تعاهد الوقت، والترمذي رقم (٢٠٧) في الصلاة، باب ما جاء أن الإمام ضامن والمؤذن مؤتمن، ورواه أيضًا أحمد في \" المسند \" ٢ / ٣٧٧ و٣٧٨ و٤١٩ و٥١٤، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه الحميدي (٩٩٩) قال: حدثنا سفيان. وأحمد (٢/٢٨٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر والثوري. وفي (٢/٣٨٢) قال: حدثنا عبد الله بن نمير. وفي (٢/٤٢٤) قال: حدثنا محمد ابن عبيد. (ح) وحدثناه أسود. قال: حدثنا شريك. (ح) وحدثناه معاوية، عن ابن فضيل وزائدة. وفي (٢/٤٦١) قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. وفي (٢/٤٧٢) قال: حدثنا وكيع. قال: حدثنا سفيان. وأبو داود (٥١٨) قال: حدثنا الحسن بن علي. قال: حدثنا ابن نمير. والترمذي (٢٠٧) قال: حدثنا هناد. قال: حدثنا أبو الأحوص، وأبو معاوية. وابن خزيمة (٨٥٢) قال: أخبرنا أحمد بن عبدة. قال: حدثنا عبد العزيز الدراوردي، عن سهيل. (ح) وحدثنا عبد الله بن سعيد الأشج، قال: حدثنا أبو خالد. (ح) وحدثنا علي بن خشرم. قال: أخبرنا عيسى. (ح) وحدثنا يوسف بن موسى قال: حدثنا جرير. (ح) وحدثنا سلم بن جنادة. قال: حدثنا وكيع، عن سفيان. (ح) وحدثنا محمد بن رافع. قال: حدثنا عبد الرزاق.\nقال: أخبرنامعمر، والثوري. (ح) وحدثنا أبو موسى، عن مؤمل. قال: حدثنا سفيان. وفي (١٥٢٩) قال: حدهنثا الأشج. قال: حدثنا ابن نمير..\nجميعهم - سفيان بن عيينة، وسفيان الثوري، ومعمر، وابن نمير، ومحمد بن عبيد، وشريك، وابن فضيل، وزائدة، ومعاوية، وأبو الأحوص، وأبو معاوية، وسهيل، وأبو خالد،وعيسى، وجرير - عن الأعمش.\n٢- وأخرجه أحمد (٢/٣٧٧ و٥١٤) وابن خزيمة (١٥٣٠) قال: حدثنا موسى بن سهل الرملي.\nكلاهما- أحمد بن حنبل، وموسى بن سهل قالا: حدثنا موسى بن داود قال: حدثنا زهير بن معاوية، عن أبي إسحاق.\nكلاهما - الأعمش، وأبو إسحاق- عن أبي صالح، فذكره.\n* في رواية ابن نمير. قال الأعمش: حدثت عن أبي صالح، ولا أراني إلا قد سمعته.\n* أخرجه أحمد (٢/٢٣٢) وزبو داود (٥١٧) قال: حدثنا أحمد بن حنبل. قال: حدثنا محمد بن فضيل. قال: حدثنا الأعمش، عن رجل، عن أبي صالح، عن أبي هريرة، فذكره.\n* وأخرجه أحمد (٢/٤١٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز بن محمد. وابن خزيمة (١٥٣١) قال: حدثنا الحسين بن الحسن.\nقال: أخبرنا يزيد بن زريع قال: حدثنا عبد الرحمن بن إسحاق (ح) وحدثنا علي بن حجر. قال: حدثنا محمد بن عمار.\nثلاثتهم - عبد العزيز، وعبد الرحمن، ومحمد بن عمار - عن سهيل بن أبي صالح، عن أبيه. فذكره. ليس فيه: الأعمش.\nوقال الترمذي: وسمعت أبا زرعة يقول: حديث أبي صالح عن أبي هريرة أصح من حديث أبي صالح عن عائشة.\nوقال: سمعت محمدا يقول: حديث أبي صالح عن عائشة أصح، وذكر عن علي بن المديني أنه لم يثبت حديث أبي صالح عن أبي هريرة، ولا حديث أبي صالح عن عائشة في هذا.","vol":"9","page":413},{"text":"<span data-type=\"title\" id=toc-1554>[النوع] الثاني: المشي إلى المساجد</span>\n٧٠٨٥ - (خ م ط د ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «صلاةُ الرجل في الجماعة تُضعَّف على صلاته في بيته، وفي سوقه خمسًا وعشرين ضعفًا، وذلك أنه إذا توضأ فأحسنَ الوُضُوءَ، ثم خرجَ إلى المسجد، لا يُخرِجُه إلا الصلاةُ، لم يَخْطُ خُطوة إلا رُفعت له بها درجة، ⦗٤١٤⦘ وحطَّ عنه بها خطيئة، فإذا صلى لم تَزَل الملائكة، تُصلِّي عليه ما دام في مُصلاه، اللهم صلِّ عليه، اللهم ارحمه، ولا يزال أحدُكم في صلاة ما انتظرَ الصلاةَ» .\nوفي رواية نحوه، إلا أنه فيه «فإذا دخل المسجدَ كان في الصلاة ما كانت الصلاة تَحْبِسُهُ» وزاد في دعاء الملائكة: «اللهم اغفر له، اللهم تُبْ عليه، ما لم يؤذِ فيه، ما لم يُحْدِثْ فيه» .\nأخرجه البخاري ومسلم، وأخرج أبو داود الأولى، وذكر الزيادة.\nوفي رواية «الموطأ» قال: «من توضأ فأحسنَ الوُضوءَ، ثم خرج عامدًا إلى الصلاة، فإنه في صلاة ما كان يَعْمِد إلى صلاة، وإنه يُكتَب له بإحدى خُطوتيه حسنة، ويُمْحَى عنه بالأخرى سيئة، فإذا سمع أحدُكم الإقامة فلا يَسْعَ، فإن أعظمَكم أجرًا أبعدُكم دارًا، قالوا: لِمَ يا أبا هريرة؟ قال: من أجل كثرة الخُطَا» .\nوفي رواية الترمذي قال: «إذا توضأ الرجل فأحسنَ الوضوء، ثم خرج إلى الصلاة، لا يخرِجُه - أو قال: لا يَنْهَزُه - إلا إياها، لم يَخْطُ خُطوة إلا رفعه الله بها درجة، وحَطَّ عنه بها خطيئة» (١) .\n_________\n(١) رواه البخاري ٢ / ١١٣ في الجماعة، باب فضل صلاة الجماعة، وفي المساجد، باب الصلاة في مسجد السوق، وفي البيوع، باب ما ذكر في الأسواق، ومسلم رقم (٦٤٩) في المساجد، باب فضل صلاة الجماعة وانتظار الصلاة، والموطأ ١ / ٣٣ في الطهارة، باب جامع الوضوء، وأبو داود رقم (٥٥٩) في الصلاة، باب ما جاء في فضل المشي إلى الصلاة، والترمذي رقم (٦٠٣) في الصلاة، باب ما ذكر في فضل المشي إلى المسجد وما يكتب له.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٥٢) قال: حدثنا أبو معاوية. والبخاري (١/١٢٩) قال: حدثنا مسدد. قال: حدثنا أبو معاوية. وفي (١/١٦٦) قال: حدثنا موسى بن إسماعيل قال: حدثنا عبد الواحد. وفي (٣/٨٦) قال: حدثنا قتيبة. قال: حدثنا جرير. ومسلم (٢/١٢٨و١٢٩) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب، جميعا عن أبي معاوية، قال أبو كريب: حدثنا أبو معاوية. (ح) وحدثنا سعيد بن عمرو الأشعثي. قال: أخبرنا عبثر. (ح) وحدثني محمد بن بكار بن الريان. قال: حدثنا إسماعيل بن زكريا (ح) وحدثنا ابن المثنى. قال: حدثنا ابن أبي عدي، عن شعبة. وأبو داود (٥٥٩) قال: حدثنا مسدد. قال: حدثنا أبو معاوية. وابن ماجة (٢٨١ و٧٧٤ و٧٨٦ و٧٩٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية. والترمذي (٦٠٣) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أنبأنا شعبة. وفي تحفة الأشراف (٩/١٢٥٠٢) عن هناد بن السري، عن أبي معاوية. والنسائي في الكبرى تحفة الأشراف (٩/١٢٤٠٧) عن محمود بن غيلان، عن أبي داود، عن شعبة. وفي (٩/١٢٣٣٧) عن أحمد بن سعيد الرباطي، عن وهب بن جرير، عن أبيه. وفي (٩/١٢٣٧٩) عن أحمد بن سليمان والقاسم بن زكريا.\nكلاهما - عن حسين بن علي، عن زائدة بن قدامة -وابن خزيمة (١٤٩٠) قال: حدثنا يوسف بن موسى. قال: حدثنا جرير (ح) وحدثنا الدورقي، وسلم بن جنادة. قالا: حدثنا أبو معاوية. (ح) وحدثنا بندار، وأبو موسى. قالا: حدثنا ابن أبي عدي، عن شعبة. (ح) وحدثنا بشر بن خالد العسكري. قال: حدثنا محمد، يعني ابن جعفر، عن شعبة. وفي (١٥٠٤) قال: حدثنا يعقوب بن إبراهيم الدورقي، وسلم بن جنادة، قالا: حدثنا أبو معاوية.\nستتهم - أبو معاوية، وعبد الواحد بن زياد، وجرير، وعبثر، وإسماعيل بن زكريا، وشعبة - عن الأعمش.\n٢- وأخرجه أحمد (٢/٥٢٠) قال: حدثنا صفوان. قال: ابن عجلان أخبرنا، عن القعقاع.\n٣- وأخرجه النسائي في الكبرى (تحفة الأشراف٩/١٢٨٨٣) عن أبي بكر بن نافع، عن أمية بن خالد، عن وهيب، عن مصعب بن محمد بن شرحبيل.\nثلاثتهم - الأعمش، والقعقاع، ومصعب - عن أبي صالح، فذكره.\n* روايات الأعمش مطولة ومختصرة.\n* ورواية القعقاع: «صلاة الجمع تفضل ذات الفذ خمسا وعشرين درجة» .\nورواية مالك أخرجها في الموطأ (٦٢) عن نعيم بن عبد الله المدني، فذكره.","vol":"9","page":413},{"text":"٧٠٨٦ - (م) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «مَنْ تطهَّر في بيته، ثم مضى إلى بيت من بيوت الله ليقضيَ فريضة من فرائض الله، كانت خطواتُه إحداهما تَحُطُّ خطيئة، والأخرى ترفع درجة» أخرجه مسلم (١) .\n_________\n(١) رقم (٦٦٦) في المساجد، باب المشي إلى الصلاة تمحي به الخطايا وترفع به الدرجات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/١٣١) قال: حدثني إسحاق بن منصور. قال: أخبرنا زكريا بن عدي. قال: أخبرنا عبيد الله، يعني ابن عمرو، عن زيد بن أبي أنيسة، عن عدي بن ثابت، عن أبي حازم الأشجعي، فذكره.","vol":"9","page":415},{"text":"٧٠٨٧ - (س) أبو هريرة - ﵁ - قال: قال النبي - ﷺ-: «حين يخرج الرجل من بيته إلى مسجِدِه: فرِجل تَكتُب حسنة، ورِجل تمحو سيئة» أخرجه النسائي (١) .\n_________\n(١) ٢ / ٤٢ في المساجد، باب الفضل في إتيان المساجد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٣١٩) قال: حدثنا هاشم. وفي (٢/٤٣١) قال: حدثنا يحيى ابن سعيد. وفي (٢/٤٧٨) قال: حدثنا وكيع. وعبد بن حميد (١٤٥٩) قال: حدثني أبو علي الحنفي. والنسائي (٢/٤٢) وفي الكبرى (٦٩٥) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى.\nأربعتهم - هاشم، ويحيى بن سعيد، ووكيع، وأبو علي الحنفي - عن ابن أبي ذئب، عن الأسود بن العلاء بن جارية، عن أبي سلمة، فذكره.","vol":"9","page":415},{"text":"٧٠٨٨ - (د) [سعيد] بن المسيب: قال: احْتُضِر رجل من الأنصار، فقال: إني مُحَدِّثكم حديثًا، ما أحدِّثكموه إلا احتسابًا، سمعتُ رسولَ الله - ﷺ- يقول: «إذا توضأ أحدُكم فأحسن الوضوء، ثم خرج إلى الصلاة، لم يرفعْ قدَمه اليمنى إلا كتَبَ الله له حسنة، ولا وضع قدَمَه اليسرى إلا حَطَّ عنه سيِّئة، فَلْيُقَرِّب [أحدُكم] أو لِيُبَعِّدْ، فإن أتَى المسجد فصلى في جماعة غُفر له، وإن أتى المسجد وقد صلَّوْا بعضًا، وبقي بعض، صَلَّى ما أدرك وأتم ما بقي، كان كذلك، فإن أتى وقد صَلَّوْا، فصلى، وأتم الصلاة، كان كذلك» . أخرجه أبو داود (١) .\n⦗٤١٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (احتُضِر الإنسان): إذا حضر أجله ونزل به الموت.\n_________\n(١) رقم (٥٦٣) في الصلاة، باب ما جاء في الهدي في المشي إلى الصلاة، وفي سنده معبد بن هرمز وهو مجهول، ولكن يشهد له الحديث الذي بعده فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٦٣) قال: حدثنا محمد بن معاذ بن عباد العنبري، قال: حدثنا أبو عوانة، عن يعلى بن عطاء، عن معبد بن هرمز، عن سعيد بن المسيب، فذكره.\nقلت: فيه معبد بن هرمز، لم يعرف إلا بهذا الحديث، وقال عنه الحافظ في التهذيب (١٠/٢٢٤)، ذكره ابن حبان في الثقات. قلت وقال ابن القطان لا يعرف حاله.","vol":"9","page":415},{"text":"٧٠٨٩ - (د س) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «من توضأ فأحسن وضوءه، ثمَّ راح إلى الصلاة، ووجد الناس قد صَلَّوْا أعطاه الله مثل أجر من صلَّى تلك الصلاة وحضرها، لا ينقص ذلك من أجورهم شيئًا» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٥٦٤) في الصلاة، باب فيمن خرج يريد الصلاة فسبق بها، والنسائي ٢ / ١١١ في الإمامة، باب حد إدراك الجماعة، وفي سنده محصن بن علي الفهري، وهو مجهول الحال، ولكن يشهد له الحديث الذي قبله، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٨٠) قال: حدثنا قتيبة بن سعيد، وعبد بن حميد (١٤٥٥) قال: حدثنا عبد الله بن مسلمة. وأبو داود (٥٦٤) قال: حدثنا عبد الله بن مسلمة. والنسائي (٢/١١١) وفي الكبرى (٨٣٩) قال: أخبرنا إسحاق بن إبراهيم.\nثلاثتهم - قتيبة، وعبد الله بن مسلمة، وإسحاق - قالوا: حدثنا عبد العزيز بن محمد، عن محمد بن طحلاء، عن محصن بن علي، عن عوف بن الحارث، فذكره.\nقلت: فيه محصن بن علي قال عنه الحافظ في التهذيب (١٠/٥٩) ذكره ابن حبان في الثقات.\nقلت: وقال: يروي المراسيل، وقال أبو الحسن بن القطان الفاسي:مجهول الحال.","vol":"9","page":416},{"text":"٧٠٩٠ - (د) أبو أمامة - ﵁ - أن رسولَ الله - ﷺ- قال: «من خرج من بيته متطهِّرًا إلى صلاة مكتوبة كان أجره كأجر الحاجِّ المحرِم، ومن خرج إلى المسجد إلى تسبيح الضحى (١) - لا يُنْصِبُه إلا ذلك - كان أجرُه كأجر المعتمر، وصلاة على إثر صلاة، لا لَغْوَ بينهما كتاب في عليين» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينصبه) النَّصَب: التعب، أنصبه يُنصِبه: إذا أتعبه.\n(لا لَغْوَ) اللغو: الهَذْرُ من القول. ⦗٤١٧⦘\n(عِلّيين) اسم علم لديوان الملائكة الحفظة، يرفع إليه أعمال الصالحين الأبرار. وقيل: هو أعلى مكان في الجنة، وقيل: هو السماء السابعة.\n_________\n(١) في نسخ أبي داود المطبوعة: ومن خرج إلى تسبيح الضحى.\n(٢) رقم (٥٥٨) في الصلاة، باب ما جاء في فضل المشي إلى الصلاة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٢٦٣) قال: حدثنا محمد بن يزيد الواسطي، عن عثمان بن أبي العاتكة. وفي (٥/٢٦٨) قال: حدثنا أبو اليمان، قال: حدثنا إسماعيل بن عياش، عن يحيى بن الحارث الذماري. وأبو داود (٥٥٨ و١٢٨٨) قال: حدثنا أبو توبة، الربيع بن نافع، قال: حدثنا الهيثم ابن حميد، عن يحيى بن الحارث.\nكلاهما - ابن أبي العاتكة. ويحيى - عن القاسم، فذكره.","vol":"9","page":416},{"text":"٧٠٩١ - (م د) أُبي بن كعب - ﵁ - قال: كان رجل من الأنصار لا أعلم أحدًا أبعدَ من المسجد منه، وكان لا تخطئه صلاة، قال: فقيل له - أو قلت له - لو اشتريت حمارًا تركبُه في الظلماء وفي الرَّمضاء؟ قال: ما يسرُّني أن منزلي إلى جنب المسجد، إني أريدُ أن يُكتَب لي ممشايَ إلى المسجد، ورجوعي إذا رجَعْتُ إلى أهلي، فقال رسولُ الله - ﷺ-: «قد جمع الله لك ذلك [كله]» وفي رواية نحوه، وفيها «فتوجَّعت له»، فقلت له: يا فلان، لو أنك اشتريت حمارًا يَقِيك الرمضاءَ وهَوامَّ الأرض؟ قال: أما والله ما أُحِبُّ أن بيتي مُطَنَّبٌ ببيت محمد - ﷺ-، قال: فحملتُ به حِملًا حتى أتيت نبيَّ الله - ﷺ- فأخبرته، فدعاه، فقال له مثل ذلك، فذكر أنه يرجو أثر الأجر، فقال النبيُّ - ﷺ-: «إن ذلك لك ما احتسبتَ» أخرجه مسلم.\nوفي رواية أبي داود قال: «فنمى الحديثَ إلى رسولِ الله - ﷺ-، فسأله رسولُ الله - ﷺ- عن قوله، فقال: أردت يا رسول الله أن يُكتَب لي إقبالي إلى المسجد، ورجوعي إلى أهلي، فقال: أعطاك الله ذلك كلَّهُ، أنْطَاك الله ما احتسبت كلَّه أجمع» (١) .\n⦗٤١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرَّمضاء): شدة الحرّ ووقْعُ الشمس على الرَّمل.\n(أنطاك) الإنطاء: الإعطاء بلغة أهل اليمن.\n_________\n(١) رواه مسلم رقم (٦٦٣) في المساجد، باب فضل كثرة الخطا إلى المساجد، وأبو داود رقم (٥٥٧) في الصلاة، باب ما جاء في فضل المشي إلى الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/١٣٣) قال: حدثنا سفيان، وفي (٥/١٣٣) أيضا قال: حدثنا علي بن إسحاق، قال: حدثنا عبد الله بن المبارك، وفي (٥/١٣٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، ومسلم (٢/١٣٠) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا عباد بن عباد، وفي (٢/١٣٠) قال: حدثنا سعيد بن عمرو الأشعثي، ومحمد بن أبي عمر.\nكلاهما - عن ابن عيينة- (ح) وحدثنا سعيد بن أزهر الواسطي، قال: حدثنا وكيع، قال: حدثنا أبي، وابن ماجة (٧٨٣) قال: حدثنا أحمد بن عبدة، قال: حدثنا عباد بن عباد، وعبد الله بن أحمد في زياداته (٥/١٣٣) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا عباد بن عباد، وابن خزيمة (٤٥٠) و(١٥٠٠) قال: حدثنا أحمد بن عبدة، قال: أخبرنا عباد بن عباد.\nخمستهم - ابن عيينة، وابن المبارك، وشعبة، وعباد، والجراح- عن عاصم الأحول.\n٢- وأخرجه أحمد (٥/١٣٣) قال: حدثنا يحيى بن سعيد. وعبد بن حميد (١٦١) والدارمي (١٢٨٨) قالا: أخبرنا يزيد بن هارون، ومسلم (٢/١٣٠) قال: حدثنا يحيى بن يحيى، قال: أخبرنا عبثر (ح) وحدثنا محمد بن عبد الأعلى، قال: حدثنا المعتمر (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير. وأبو داود (٥٥٧) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا زهير. وعبد الله بن أحمد (٥/١٣٣) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا المعتمر. وابن خزيمة (١٥٠٠) قال: حدثنا محمد ابن عبد الأعلى، قال: حدثنا المعتمر (ح) وحدثنا يوسف بن موسى، قال: حدثنا جرير.\nستتهم - يحيى، ويزيد، وعبثر، ومعتمر، وجرير، وزهير - عن سليمان التيمي.\nكلاهما - عاصم الأحول، وسليمان التيمي - عن أبي عثمان النهدي، فذكره.","vol":"9","page":417},{"text":"٧٠٩٢ - (د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «الأبْعدُ فالأبعدُ من المسجد: أعظمُ أجرًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٥٦) في الصلاة، باب ما جاء في فضل المشي إلى الصلاة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٣٥١) قال: حدثنا هارون بن معروف. قال: حدثنا عبد الله ابن وهب. وفي (٢/٤٢٨) قال: حدثنا يحيى بن سعيد. وعبد بن حميد (١٤٥٨) قال: أخبرني أبو علي الحنفي. وأبو داود (٥٥٦) قال: حدثنا مسدد. قال: حدثنا يحيى. وابن ماجة (٧٨٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع.\nأربعتهم - عبد الله بن وهب، ويحيى بن سعيد، وأبو علي الحنفي، ووكيع - عن ابن أبي ذئب، عن عبد الرحمن بن مهران، عن عبد الرحمن بن سعد،. فذكره.","vol":"9","page":418},{"text":"٧٠٩٣ - (خ) أنس بن مالك - ﵁ -: «أن بني سَلِمَة أرادوا أن يَتَحَوَّلُوا عن منازلهم فينزلوا قريبًا من النبي - ﷺ-، فكره رسول الله أن تُعْرَى المدينةُ، فقال: ألا تحتسبون آثاركم؟ فأقاموا» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُعرى) عَرَوتُ الرجل أَعروه عَروًا: إذا ألممتَ به فأتيتَه طالبًا، وفلان يَعروه الأضياف ويَعتريه: أي يغشاه، كأنه خَشِيَ أن يكثر الناس في المدينة فتضيق بهم.\n(يحتسبون) الاحتساب: ادِّخار الأجر عند الله تعالى بفعل الخير.\n(والآثار): آثار مشيهم إلى المسجد.\n_________\n(١) ٤ / ٨٤ في فضائل المدينة، باب كراهية النبي ﷺ أن تعرى المدينة، وفي الجماعة، باب احتساب الآثار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٨٢) قال: حدثنا يحيى بن سعيد.\n٢- وأخرجه أحمد (٣/١٠٦) قال: حدثنا ابن أبي عدي.\n٣- وأخرجه أحمد (٣/٢٦٣) قال: حدثنا عبد الله بن بكر.\n٤- وأخرجه البخاري (١/١٦٧) قال: حدثنا ابن أبي مريم، قال: أخبرنا يحيى بن أيوب.\n٥- وأخرجه البخاري (١/١٦٧) قال: حدثنا محمد بن عبد الله بن حوشب، قال: حدثنا عبد الوهاب.\n٦- وأخرجه البخاري (٣/٢٩) قال: حدثنا محمد بن سلام قال: أخبرنا مروان بن معاوية الفزاري.\n٧- وأخرجه ابن ماجة (٧٨٤) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا خالد بن الحارث.\nسبعتهم - يحيى، وابن أبي عدي، وابن بكر، وابن أيوب، وعبد الوهاب، ومروان، وخالد - عن حميد، فذكره.","vol":"9","page":418},{"text":"٧٠٩٤ - (م) جابر - ﵁ - قال: «خلت البقاعُ حول ⦗٤١٩⦘ المسجد، فأراد بنو سَلِمَة أن ينتقلوا قُرب المسجد، فبلغ ذلك النبيَّ - ﷺ-، فقال لهم: بلغني أنكم تريدون أن تنتقلوا قرب المسجد، قالوا: نعم يا رسول الله، قد أردنا ذلك، فقال: [يا] بني سَلِمة، ديارَكم، تُكتَبْ آثارُكم، [ديارَكم تُكْتَبْ آثاركُم] فقالوا: ما كان يسرُّنا أنا كنَّا تحوَّلنا» وفي رواية بمعناه، وفي آخره «إن لكم بكل خطوة درجة» أخرجه مسلم (١) .\n_________\n(١) رقم (٦٦٥) في المساجد، باب فضل كثرة الخطا إلى المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٣/٣٣٢) قال: حدثنا عبد الصمد، قال: حدثنا أبي، وفي (٣/٣٧١) قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا شعبة، وفي (٣/٣٩٠) قال: حدثنا هاشم، قال: حدثنا شعبة، ومسلم (٢/١٣١) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الصمد بن عبد الوارث، قال: سمعت أبي.\nكلاهما - عبد الوارث، وشعبة - قالا: حدثنا الجريري.\n٢- وأخرجه مسلم (٢/١٣١) قال: حدثنا عاصم بن النضر التيمي، قال: حدثنا معتمر، قال: سمعت كهمسا.\n٣- وأخرجه ابن خزيمة (٤٥١) قال: حدثنا عمران بن موسى القزاز، قال: حدثنا عبد الوارث، قال: حدثنا داود.\nثلاثتهم - الجريري، وكهمس، وداود - عن أبي نضرة، فذكره.\nورواية مسلم بلفظ: «كانت ديارنا نائية عن المسجد، فأردنا أن نبيع بيوتنا فنقترب من المسجد، فنهانا رسول الله -ﷺ-، فقال: إن لكم بكل خطوة درجة.» .\nأخرجها أحمد (٣/٣٣٦) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، وعبد بن حميد (١٠٥٨) قال: أخبرنا عبيد الله بن موسى، عن ابن أبي ليلى. ومسلم (٢/١٣١) قال: حدثنا حجاج بن الشاعر، قال: حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق.\nثلاثتهم - ابن لهيعة، وابن أبي ليلى، وزكريا - عن أبي الزبير، فذكره.","vol":"9","page":418},{"text":"٧٠٩٥ - (خ م) أبو موسى الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: «أعظم الناس أجرًا في الصلاة أبعدهم فأبعدهم مَمْشى، والذي ينتظر الصلاة حتى يصلِّيَها مع الإمام: أعظم أجرًا من الذي يصلِّي ثم ينام» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري ٢ / ١١٦ في الجماعة، باب فضل صلاة الفجر جماعة، ومسلم رقم (٦٦٢) في المساجد، باب فضل كثرة الخطا إلى المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: في المطبوع أخرجه رزين. وقد أخرجه البخاري (١/١٦٦٦) قال: حدثنا محمد بن العلاء. ومسلم (٢/١٣٠) قال حدثنا عبد الله بن براد الأشعري، وأبو كريب. وابن خزيمة (١٥٠١) قال: حدثنا محمد بن العلاء بن كريب، وموسى بن عبد الرحمن المسروقي.\nثلاثتهم - محمد بن العلاء أبو كريب، وعبد الله بن براد، وموسى بن عبد الرحمن - قالوا: حدثنا أبو أسامة، وعن بريد بن عبد الله، عن أبي بردة، فذكره.","vol":"9","page":419},{"text":"٧٠٩٦ - (م د س) عبد الله بن مسعود - ﵁ - قال: «من سَرَّه أن يلقى الله غدًا مسلمًا، فليحافظ على هذه الصلوات الخمس حيث يُنَادَى بهن، فإن الله شرع لنبيكم سُنَن الهدى، وإنهنَّ من سُنن الهدى، ولو أنكم صلَّيتم في بيوتكم، كما يصلِّي هذا المتخلف في بيته، لتركتم سنَّة نبيكم، ولو تركتُم سُنَّة نبيكُم لضَلَلْتم، وما من رجل يتطهر فيحسن الطُّهُور، ثم يَعمِد إلى مسجد ⦗٤٢٠⦘ من هذه المساجد، إلا كتب الله له بكل خطوة يخطوها حسنة، ويرفعه بها درجة، وحَطَّ عنه بها سيئة، ولقد رأيتُنا وما يتخلَّف عنها إلا منافق معلوم النفاق، ولقد كان الرجل يُؤتَى [به] يُهادى بين الرجلين، حتى يُقامَ في الصف» .\nأخرجه مسلم والنسائي.\nوأخرج أبو داود نحوه بمعناه، وقد ذكرت رواية أبي داود في «صلاة الجماعة» من كتاب الصلاة مضافًا إلى رواية أخرى لمسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُهادَى) جاء الرجل: يُهادَى بين رجلين: إذا جاء متكئًا عليهما، فهو يتمايل من ضعفه، وكل من فعل ذلك بأحد فهو يُهاديه.\n_________\n(١) رواه مسلم رقم (٦٥٤) في المساجد، باب صلاة الجماعة من سنن الهدى، وأبو داود رقم (٥٥٠) في الصلاة، باب في التشديد في ترك الجماعة، والنسائي ٢ / ١٠٨ و١٠٩ في الإمامة، باب المحافظة على الصلوات حيث ينادى بهن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٨٢ (٣٦٦٣) قال: حدثنا أبو معاوية. وابن ماجة (٧٧٧) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما - أبو معاوية، وشعبة - عن إبراهيم بن مسلم الهجري.\n٢- وأخرجه أحمد (١/٤١٤) (٣٩٣٦) قال: حدثنا أبو نعيم، قال: حدثنا أبو عميس. وفي (١/٤١٩) (٤٣٧٩) قال: حدثنا يحيى بن آدم، قال: حدثنا شريك وفي (١/٤٥٥) (٤٣٥٥) قال: حدثنا أبو قطن، عن المسعودي. ومسلم (٢/١٢٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الفضل بن دكين، عن أبي العميس. وأبو داود (٥٥٠) قال: حدثنا هارون بن عباد الأزدي، قال حدثنا وكيع، عن المسعودي. والنسائي (٢/١٠٨) . وفي الكبرى (٨٣٣) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك، عن المسعودي، وابن خزيمة (١٤٨٣) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع، عن المسعودي كلاهما- أبو عميس المسعودي، وشريك - عن علي بن الأقمر.\n٣- وأخرجه مسلم (٢/١٢٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر العبدي، قال: حدثنا زكريا بن أبي زائدة، قال: حدثنا عبد الملك بن عمير.\nثلاثتهم - إبراهيم الهجري، وعلي بن الأقمر، وعبد الملك بن عمير - عن أبي الأحوص، فذكره\n* في رواية أبي معاوية، عن إبراهيم بن مسلم الهجري زاد في آخره: «وإن فضل صلاة الرجل في جماعة على صلاته وحده بخمس وعشرين درجة.» .","vol":"9","page":419},{"text":"٧٠٩٧ - (د ت) بريدة - ﵁ - أن رسولَ الله - ﷺ- قال: «بَشِّر المشَّائين في الظُّلَم إلى المساجد بالنُّورِ التامِّ يوم القيامة» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٥٦١) في الصلاة، باب ما جاء في المشي إلى الصلاة في الظلم، والترمذي رقم (٢٢٣) في الصلاة، باب ما جاء في فضل العشاء والفجر في جماعة، ورواه أيضًا ابن ماجة من حديث سهل بن سعد، وأنس، وهو حديث صحيح بطرقه وشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٦١) قال:حدثنا يحيى بن معين، قال: حدثنا أبو عبيد الحداد. والترمذي (٢٢٣) قال:حدثنا عباس العنبري، قال: حدثنا يحيى بن كثير أبو غسان العنبري.\nكلاهما - أبو عبيدة، ويحيى - عن إسماعيل أبي سليمان الكحال، عن عبد الله بن أوس، فذكره.\nوقال الترمذي: هذا حديث غريبمن هذا الوجه،مرفوع هو صحيح مسند وموقوف إلى أصحاب النبي -ﷺ- ولم يسند إلى النبي -ﷺ-.","vol":"9","page":420},{"text":"٧٠٩٨ - (م ط ت س) أبو هريرة - ﵁ - أن رسولَ الله ⦗٤٢١⦘ ﷺ- قال: «ألا أدُلُّكم على ما يمحو الله به الخطايا، ويرفع به الدرجات؟ قالوا: بلى يا رسول الله، قال: إسباغُ الوُضوءِ على المكارِهِ، وكثرة الخُطَا إلى المساجد، وانتظارُ الصلاةِ بعد الصلاة، فذلكُمُ الرِّباطُ، فذلكم الرِّباطُ، فذلكم الرِّباطُ» .\nوليس في رواية شعبة [ذكر «الرِّباط»] (١) .\nأخرجه مسلم و«الموطأ» والترمذي والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرباط) الرباط في الأصل: ربط الخيل وإعدادها للجهاد، أو مرابطة العدو وملازمتهم، فشبه هذه الأعمال بتلك ونزَّلها منزلتها.\n_________\n(١) في الأصل: وليس في رواية شعبة الثالثة، والتصحيح من \" صحيح مسلم \".\n(٢) رواه مسلم رقم (٢٥١) في الطهارة، باب فضل إسباغ الوضوء على المكاره، والموطأ ١ / ١٦١ في قصر الصلاة في السفر، باب انتظار الصلاة والمشي إليها، والترمذي رقم (٥١) في الطهارة، باب ما جاء في إسباغ الوضوء، والنسائي ١ / ٨٩ و٩٠ في الطهارة، باب فضل إسباغ الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ (١١٨) . وأحمد (٢/٢٣٥) قال: حدثنا ابن أبي عدي، عن شعبة. وفي (٢/٢٧٧) قال: حدثنا عبد الرزاق. قال حدثنا مالك. وفي (٢ /٣٠١) قال: حدثنا محمد ابن جعفر. قال: حدثنا شعبة. وفي (٢/٣٠٣) قال: قرأت على عبد الرحمن: مالك (ح) وحدثنا إسحاق. قال: حدثنا مالك، وفي (٢/٤٣٨) قال: حدثنا يحيى، عن شعبة. ومسلم (١/١٥١) قال: حدثنا: يحيى وأيوب وقتيبة وابن حجر، جميعا، عن إسماعيل بن جعفر، قال ابن أيوب: حدثنا إسماعيل. (ح) وحدثني إسحاق بن موسى الأنصاري، قال: حدثنا معن، قال: حدثنا شعبة. والترمذي (٥١) قال: حدثنا علي بن حجر، قال: أخبرنا سليمان بن جعفر وفي (٥٢) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد. والنسائي (١/٨٩) وفي الكبرى (١٣٨) قال: أخبرنا قتيبة بن سعيد عن مالك، وابن خزيمة (٥) قال: حدثا علي بن جحر السعدي، قال: حدثنا إسماعيل، - يعني بن جعفر - (ح) وحدثنا بشر بن معاذ العقدي، قال: حدثنا يزيد بن زريع، قال: حدثنا روح بن القاسم. (ح) وحدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا حدثه.\nخمستهم ٠ مالك، وشعبة، إسماعيل بن جعفر، عبد العزيز بن محمد الدراوردي، وروح بن القاسم - عن العلاء بن عبد الرحمن بن يعقوب، عن أبيه، فذكره.","vol":"9","page":420},{"text":"<span data-type=\"title\" id=toc-1555>[النوع] الثالث: انتظار الصلاة</span>\n٧٠٩٩ - (خ م ط د ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا يزال أحدُكم في صلاة ما دامت الصلاة تَحْبِسُهُ، لا يمنعه أن ينقلبَ إلى أهله إلا الصلاةُ» أخرجه البخاري ومسلم.\nوفي أول حديث البخاري زيادة ليست عند مسلم بهذا الإسناد: أن ⦗٤٢٢⦘ رسولَ الله - ﷺ- قال: «الملائكةُ تصلِّي على أحدكم ما دام في مصلاه، ما لم يُحْدِثْ، اللهم اغْفِرْ له، اللهم ارْحَمْه» ثم قال متَّصلًا به: «لا يزال أحدُكم في صلاة» وذكر الفَصْلَ إلى آخره.\nوللبخاري أيضًا قال: «[لا يزالُ] أحدُكم في صلاة ما دامت الصلاة تَحْبِسُهُ، والملائكةُ تقولُ: اللهم اغْفِرْ له، اللهمَّ ارْحَمْه، ما لم يقم من مُصَلاَّه، أو يُحْدِثْ» .\nوله في أخرى قال: «لا يزالُ العبدُ في صلاة ما كان في المسجد ينتظر الصلاة، ما لم يُحْدِثْ» فقال رجل أعجميّ: ما الحدَثُ يا أبا هريرة؟ قال: الصَّوْتُ - يعني الضَّرطةَ.\nولمسلم قال: «الملائكة تصلِّي على أحدِكم ما دام في مجلسه، تقول: اللهم اغْفِرْ له، اللهم ارْحَمْه، ما لم يُحْدِثْ، وأحدكم في صلاة ما كانت الصلاة تَحْبِسُهُ» .\nوفي أخرى: «لا يزال العبدُ في صلاة ما كان في مصلاه ينتظرُ الصلاةَ، وتقول الملائكةُ: اللهمَّ اغْفِرْ له، اللهمَّ ارْحَمْهُ، حتى ينصرفَ أو يُحْدِثَ، قلتُ: ما يُحْدِثُ؟ قال: يَفْسُو أو يَضْرِطُ» .\nوفي أخرى قال: «أحدُكم ما قعدَ ينتظرُ الصلاة في صلاة، ما لم يُحْدِثْ، تدعو له الملائكةُ: اللهم اغفر له، اللهم ارحمه» وأخرج «الموطأ» الرواية الأولى.\nوأخرج أبو داود الأولى، بزيادة البخاري، ولأبي داود الرواية التي آخرها «يَفْسُو أو يَضْرِطُ» . ⦗٤٢٣⦘\nوفي رواية الترمذي قال: «لا يزال أحدُكم في صلاة ما دام ينتظرها، ولا تزال الملائكة تُصلِّي على أحدِكم ما دام في المسجد، اللهم اغفرْ له، اللهمَّ ارْحَمْه، ما لم يُحْدِثْ، فقال رجل من حَضْرَمَوْتَ: ومَا الحَدَثُ يا أبا هريرة؟ قال: فُساء أو ضُرَاط» .\nوفي رواية «الموطأ» عن نُعيم بن عبد الله المُجْمِرِ أنه سمعه يقول: «إذا صلى أحدُكم، ثم جلس في مُصَلاَّهُ، لم تزل الملائكةُ تصلِّي عليه: اللهم اغْفِرْ له، اللهمَّ ارْحَمْهُ، فإن قام من مصلاه، فجلس في المسجد ينتظر الصلاة، لم يزل في صلاة حتى يصلِّيَ» .\nوفي أخرى له قال: قال رسولُ الله - ﷺ-: «الملائكةُ تصلي على أحدِكم ما دام في مصلاه الذي صلَّى فيه، ما لم يُحْدِثْ: اللهم اغْفِرْ له، اللهمَّ ارْحَمْهُ» .\nقال مالك: لا أدري قوله: «ما لم يُحْدِثْ» إلا الإحداثَ الذي ينقضُ الوضوءَ، هذه الروايات كلُّها مرفوعة، إلا رواية نُعيم.\nوأخرج النسائي رواية «الموطأ» الآخرة، ولم يذكر قول مالك في الإحداث (١) .\n_________\n(١) رواه البخاري ٢ / ١١٩ في الجماعة، باب من جلس في المسجد ينتظر الصلاة وفضل المساجد، وفي المساجد، باب الحدث في المساجد، وفي بدء الخلق، باب في ذكر الملائكة، ومسلم رقم ⦗٤٢٤⦘ (٦٤٩) في المساجد، باب فضل صلاة الجماعة وانتظار الصلاة، والموطأ ١ / ١٦٠ و١٦١ في قصر الصلاة في السفر، باب انتظار الصلاة والمشي إليها. وأبو داود رقم (٤٦٩) و(٤٧٠) و(٤٧١) في الصلاة، باب فضل القعود في المسجد، والترمذي رقم (٣٣٠) في الصلاة، باب ما جاء في القعود في المسجد وانتظار الصلاة في الفضل، والنسائي ٢ / ٥٥ في المساجد، باب الترغيب في الجلوس في المسجد وانتظار الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (١١٧) . وأحمد (٢/٤٨٦) قال: قرأت على عبد الرحمن. والبخاري (١/١٦٨) قال: حدثنا عبد الله بن مسلمة ومسلم (٢/١٢٩) قال: حدثنا يحيى بن يحيى، وأبو داود (٤٧٠) قال: حدثنا القعنبي.\nثلاثتهم - عبد الرحمن، وعبد الله بن مسلمة القعنبي، ويحيى بن يحيى - عن مالك، عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ: «الملائكة تصلي على أحدكم مادام في مصلاه الذي صلى فيه. مالم يحدث. اللهم اغفر له، واللهم ارحمه» .\nأخرجه مالك الموطأ (١١٧) . وأحمد (٢/٤٨٦) قال: قرأت على عبد الرحمن: مالك. والبخاري (١/١٢١) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (١/ ١٦٨) قال: حدثنا عبد الله بن مسلمة، عن مالك. وأبو داود (٤٦٩) قال: حدثنا القعنبي، عن مالك. والنسائي (٢/٥٥) وفي الكبرى (٧٢٣) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي الكبرى (تحفة الأشراف) (١٠/١٣٧٧٩) عن محمد بن خالد بن خلي، عن بشر بن شعيب بن أبي حمزة، عن أبيه (ح) وعن عمران بن بكار. عن علي بن عياش، عن شعيب بن أبي حمزة، عن أبيه. وفي (١٠/١٣٨١٦) عن محمد بن سلمة، عن ابن القاسم، عن مالك. وفي (١٠/١٣٩٠٩) عن قتيبة، عن المغيرة بن عبد الرحمن الحزامي. وفي (١٠/١٣٧٧٩) عن محمد بن آدم بن سليمان، عن عبدة بن سليمان، عن هشالم بن عروة.\nأربعتهم - مالك، وشعيب، والمغيرة، وهشام - عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ: «إن أحدكم ما قعد ينتظر الصلاة في صلاة مالم يحدث، تدعو له الملائكة: اللهم اغفر له،. اللهم ارحمه» .\nأخرجه أحمد (٢/٤٢١) قال: حدثنا هارون. ومسلم (٢/١٢٩) قال: حدثني حرملة بن يحيى. (ح) وحدثني محمد بن سلمة المرادي.\nثلاثتهم - هارون بن معروف، وحرملة، ومحمد بن سلمة - عن عبد الله بن وهب، عن يونس، عن ابن شهاب، عن ابن هرمز، فذكره.\nوبلفظ: «لا يزال أحدكم في صلاة مادام ينتظرها، ولاتزال الملائكة أحدكم مادام في المسجد تصلى على: اللهم اغفر له، اللهم ارحمه، مالم يحدث» .\nفقال رجل من حضرموت: وما الحدث يا أبا هريرة؟ قال: فساء أو ضراط.\nأخرجه أحمد (٢/٣١٢ و٣١٩) . ومسلم (٢/١٣٠) قال: حدثنا محمد بن رافع. والترمذي (٣٣٠) قال: حدثنا محمود بن غيلان.\nثلاثتهم - أحمد بن حنبل، ومحمد بن رافع، ومحمون بن غيلان - عن عبد الرزاق بن همام قال: حدثنا معمر، عن همام بن منبه، فذكره.\n* وأخرجه أحمد (٢/٢٨٩) قال: حدثنا إبراهيم بن خالد. قال: أخبرني عبد الرحمن بن بوذويه. قال: أخبرني من سمع وهبا يقول: أخبرني يعني هماما (قال عبد الله بن أحمد: كذا قال أبي) قال: أبو هريرة: قال رسول الله -ﷺ- فذكر نحوه.\nوبلفظ: «إذا صلى أحدكم، ثم جلس في مصلاه لم تزل الملائكة تقول: اللهم اغفر له اللهم ارحمه مالم يحدث أو يقوم» .\nأخرجه أحمد (٢/٢٦١) قال: حدثنا يعلى. قال: حدثنا محمد بن إسحاق. وفي (٢/٤٢٢) قال: حدثنا محمد بن عبيد. قال: حدثنا محمد - يعني بن إسحاق - وفي (٢/٥٠٠) قال: حدثنا يزيد. قال: أخبرنا محمد، يعني بن إسحاق، وابن خزيمة (٧٥٦) قال: حدثنا هارون بن إسحاق. قال: حدثنا بن فضيل، عن محمد بن إسحاق (ح) وحدثنا عيسى بن إبراهيم. قال: حدثنا ابن وهب، عن حفص بن ميسرة.\nكلاهما- محمد بن إسحاق، وحفص بن ميسرة - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\nوبلفظ: «لا تزال الملائكة تصلي على أحدكم مادام في مصلاه الذي صلى فيه مالم يقم أو يحدث. تقول: اللهم اغفر له، اللهم ارحمه» .\nأخرجه أحمد (٢/٥٠٢) . والدارمي (١٤١٤) قال أحمد: حدثنا. وقال الدارمي: أخبرنا يزيد بن هارون. قال: أخبرنا محمد بن عمرو، عن أبي سلمة، فذكره.\nوبلفظ: «لايزال أحدكم في صلاة مادام في مجلسه ينتظر الصلاة والملائكة يقولون: اللهم اغفر له، اللهم ارحمه، مالم يحدث» .\nأخرجه أحمد (٢/٣٩٤) قال حدثنا أبو أحمد. قال: حدثنا كثير بن زيد، عن الوليد بن رباح، فذكره.\nوبلفظ: «إن أحدكم في صلاة مادامت الصلاة تحبسه، والملائكة تقول: اللهم اغفر له، اللهم ارحمه، مالم يقم من صلاته، أو يحدث.» .\nأخرجه البخاري (٤/١٣٩) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا محمد بن فليح. قال: حدثنا أبي، عن هلال بن علي، عن عبد الرحمن بن أبي عمرة، فذكره.\nوبلفظ: «لايزال العبد المسلم في صلاة مادام في مصلاه قاعدا ولا يحبسه إلا انتظار الصلاة، والملائكة يقولون: اللهم اغفر له، واللهم ارحمه. مالم يحدث.» .\nأخرجه أحمد (٢/٥٣٢) قال: حدثنا عبد الله بن الحارث، عن الضحاك. وفي (٢/٥٣٣) قال: حدثنا محمد بن إسماعيل بن أبي فديك. قال: حدثنا الضحاك بن عثمان. والبخاري (١/٥٥) قال: حدثنا آدم بن أبي إياس. قال: حدثنا ابن أبي ذئب.\nكلاهما - الضحاك بن عثمان، وابن أبي ذئب -عن سعيد بن أبي سعيد بن المقبري. فذكره.\n* في رواية ابن أبي ذئب لم يذكر دعاء الملائكة.\nوبلفظ: «لايزال العبد في مصلاة ماكان في صلاة ينتظر الصلاه، وتقول الملائكة: اللهم اغفر له، اللهم ارحمه حتى ينصرف أو يحدث.» .\nقلت: مايحدث؟ قال: يفسو أو يضرط.\nأخرجه أحمد (٢/٤١٥) قال: حدثنا عفان. وفي (٢/٥٢٨) قال: حدثنا عبد الصمد. ومسلم (٢/١٢٩) قال حدثني محمد بن حاتم. قال حدثنا بهز. وأبو داود (٤٧١) قال: حدثنا موسى بن إسماعيل. وابن خزيمة (٣٦٠) قال: حدثنا عبد الوارث بن عبد الصمد بن عبد الوارث العنبري. قال: حدثني أبي.\nأربعتهم - عفان، وعبد الصمد، وبهز، وموسى بن إسماعيل - عن حماد بن سلمة، عن ثابت، عن أبي رافع، فذكره.\nوبلفظ: «إن الملائكة تصلي على أحدكم مادام في مجلسه، تقول: اللهم اغفر له، اللهم ارحمه، مالم يحدث. وأحدكم في صلاة ماكانت الصلاة تحبسه.» .\nأخرجه أحمد (٢/٢٦٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.، عن أيوب. ومسلم (٢/١٢٩) قال: حدثنا ابن أبي عمر.، قال: حدثنا سفيان، عن أيوب السختياني. والنسائي في الكبرى (تحفة الأشراف- (١/١٤٤١١) عن عمرو بن زرارة، عن إسماعيل بن علية، عن أيوب. وفي (١٠ /١٤٤٧٦) عن سليمان بن سلم، عن النضر بن شميل، عن ابن عون. وفي (١٠//١٤٥٥٧) عن أحمد بن سليمان، عن يزيد بن هارون، عن هشام بن حسان. وفي (١٠/١٤٥٨٤) عن إسحاق بن إبراهيم، عن خالد بن الحارث، عن يونس بن عبيد.\nأربعتهم - أيوب، وعبد الله بن عون، وهشام، ويونس - عن محمد بن سيرين، فذكره.\nوبلفظ: «لا يزال العبد في الصلاة ماكانت الصلاة تحبسه مالم يحدث» .\nوالإحداث أن يفسو أو يضرط، إني لا أستحي مما لم يستحي منه رسول الله -ﷺ-.\nأخرجه ابن خزيمة (٢٦) قال: حدثنا على بن خشرم، قال: أخبرنا عيسى -يعني ابن يونس - عن الأوزاعي، عن حسان (وهو ابن عطية) عن محمد بن أبي عائشة. فذكره\nوبلفظ: «منتظر الصلاة من بعد الصلاة، كفارس اشتد به فرسه في سيبل الله على كشحة، تصلى عليه ملائكة الله مالم يحدث أو يقوم، وهو في الرباط الأكبر» .\nأخرجه أحمد (٢/٣٥٢) قال: حدثنا هارون بن معروف، قال: حدثنا عبد الله بن وهب، عن سعيد بن أبي أيوب، عن نافع بن سليمان، عن عبد الرحمن بن مهران، فذكره.","vol":"9","page":421},{"text":"٧١٠٠ - (س) سهل بن سعد - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ كان في المسجد ينتظر الصلاة فهو في الصلاة» أخرجه النسائي (١) .\n_________\n(١) ٢ / ٥٦ في المساجد، باب الترغيب في الجلوس في المسجد وانتظار الصلاة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٣٣١) قال حدثنا أبو عبد الرحمن (ح) وأبو الحسين، زيد بن الحباب. وعبد بن حميد (٤٦٥) قال: حدثنا عبد الله بن زيد. والنسائي (٢/٥٥) وفي الكبرى (٧٢٤) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا بكر بن مضر.\nثلاثتهم - أبو عبد الرحمن عبد الله بن يزيد المقرئ،وزيد،وبكر - عن عياش بن عقبة، أن يحيى بن ميمون حدثه، فذكره.","vol":"9","page":424},{"text":"٧١٠١ - (د) أبو أمامة - ﵁ - أن رسولَ الله - ﷺ- قال: «صلاة في إثْر صلاة، لا لغو بينهما، كتاب في عِلِّيين» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٥٨) في الصلاة، باب ما جاء في فضل المشي إلى الصلاة، وقد تقدم الحديث بأطول من هذا برقم (٧٠٧٧)، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٦٣ و٢٦٨، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم برقم (٧٠٧٧) .","vol":"9","page":424},{"text":"<span data-type=\"title\" id=toc-1556>الفرع الخامس: في صلاة الجمعة</span>\n٧١٠٢ - (خ م ط ت د س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «من اغْتَسَلَ يوم الجمعة غُسْلَ الجنابة، ثم راح فكأنَّما قَرَّب بَدَنَة، ومن راح في الساعة الثانية، فكأنَّما قرَّبَ بقرة، ومن راح في الساعة الثالثة، فكأنَّما قرَّبَ كَبْشًا أقْرَنَ، ومن راح في الساعة ⦗٤٢٥⦘ الرابعة، فكأنَّما قَرَّبَ دَجاجة، ومن راح في الساعة الخامسة، فكأنَّما قرَّب بيضة، فإذا خرج الإمام حضرتِ الملائكةُ يستمعون الذِّكر» .\nوفي رواية قال: قال النبي - ﷺ-: «إذا كان يومُ الجمعة كان على كلِّ باب من أبواب المسجد ملائكة، يكتبون الأول فالأول، فإذا جلس الإمام طَوَوُا الصُّحُفَ، وجاؤوا يستمعون الذكر» .\nوفي أخرى: «إِذا كان يوم الجمعة وقفتِ الملائكةُ على أبواب المسجد يكتبون الأول فالأول، ومَثَل المُهَجِّر كمثل الذي يُهْدِي بَدَنة، ثم كالذي يُهدي بقرة، ثم كَبْشًا، ثم دَجَاجَة، ثم بَيضة، فإِذا خَرجَ الإِمام طَوَوْا صُحُفَهم، و[جاؤوا] يستمعون الذِّكْرَ» . أخرجه البخاري، ومسلم.\nولمسلم أنَّ رسولَ الله - ﷺ- قال: «على كلِّ باب من أبواب المسجد مَلَك يكتب الأول فالأول، فالأولُ مثلَ الجَزور، ثم نزَّلهم حتى صَغَّر إِلى مثل البيضة، فإِذا جلس الإِمام طُوِيَتِ الصُّحُفُ، وحَضَرُوا الذِّكْرَ» .\nوأخرج الموطأ، والترمذي، وأبو داود، والنسائي الرواية الأولى، وزاد الموطأ «في الساعة الأولى» .\nوللنسائي أيضًا: أنَّ رسولَ الله - ﷺ- قال: «إِنَّما مَثَلُ المهجِّرِ إِلى الصلاة كمثلِ الذي يُهْدي بَدنَة، ثم الذي على إِثره كالذي يُهدي بقرة، ثم الذي على إِثره كالذي يُهْدِي الكبشَ، ثم الذي على إِثره كالذي يُهْدي الدجاجةَ، ثم ⦗٤٢٦⦘ الذي على إِثره كالذي يُهْدي البيضةَ» .\nوللنسائي أيضًا نحو الأولى، وفيها: «ومثل المهجِّرِ إِلى الجمعة كالمهدي بدنة، ثم كالمهدي بقرة، ثم كالمهدي شاة، ثم كالمهدي بَطَّة، ثم كالمهدي دجاجة، ثم كالمهدي بيضة» .\nوفي أخرى له نحوها، ولم يذكر: «البطة» .\nوفي أخرى نحوها، وفيه بعد الدجاجة عصفور، وأسقط «البطةَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (راح في الساعة الأولى) قال الخطابي: قال مالك بن أنس: الرواح لا يكون إلا بعد الزوال، فحينئذ لا تكون هذه الساعات التي عددها النبي - ﷺ- في الحديث إلا في ساعة واحدة من يوم الجمعة، وهي بعد الزوال، كقولك: قعدت عندك ساعة، إنا تريد جزءًا من الزمان، وإن لم تكن ساعة من النهار حقيقة التي هي جزء من أربعة وعشرين جزءًا، قال: وقيل: معناه: أنه أراد بالرواح: المضي إلى الجمعة بعد طلوع الشمس وما بعدها إلى ⦗٤٢٧⦘[ما] بعد الزوال، فإن الصلاة، وإن كانت لا تُصَلَّى إلا بعد الزوال، فإنه قد جعل القصد إليها رواحًا، وزعم بعضهم: أن الرائح: هو الخارج عن أهله، وكل من خرج في وقتٍ من الأوقات فقد راح، وعلى هذا يقولون: إذا أرادوا الرحيل أي وقت كان في ليل أو نهار: الروَاح الرواح، والأصل في الرواح الأول، وإن جاز هذا المعنى فعلى المجاز.\n(قَرَّب بدنة) البدَنة: ما يُهدى إلى بيت الله الحرام من الإبل والبقر وقيل: من الإبل خاصة، أي: كأنما أهدى ذلك إلى الله ﷿، وأما جعله الدجاجة والبيضة من الهدي وليسا بهدي إجماعًا، فإنما حمله على ما قبله تشبيهًا به وأعطاه حكمه مجازًا، وإلا فالهدي لا يكون إلا بقرة أو بدنة، والشاة فيها خلاف.\n(كبشٌ أقرن) له قرنان.\n(المُهَجِّر): هو الذي يمشى إلى الصلاة في أول وقتها.\n(الجزور): البعير، ويقع على الذكر والأنثى.\n_________\n(١) رواه البخاري ٢ / ٣٠٤ في الجمعة، باب فضل الجمعة، وباب هل على من لم يشهد الجمعة غسل، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٨٥٠) في الجمعة، باب الطيب والسواك يوم الجمعة، وباب فضل التهجير يوم الجمعة، والموطأ ١ / ١٠١ في الجمعة، باب العمل في غسل يوم الجمعة، وأبو داود رقم (٣٥١) في الطهارة، باب في الغسل يوم الجمعة، والترمذي رقم (٤٩٩) في الصلاة، باب ما جاء في التبكير إلى الجمعة، والنسائي ٣ / ٩٧ - ٩٩ في الجمعة، باب التبكير إلى الجمعة، وباب وقت الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (٨٤) . وأحمد (٢/٤٦٠) قال: قرأت على عبد الرحمن مالك (ح) وحدثنا إسحاق. قال: أخبرنا مالك. والبخاري (٢/٣) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٣/٤) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس فيما قرئ عليه، وأبو داود (٣٥١) قال: حدثنا عبد الله بن مسلمة، عن مالك والترمذي (٤٩٩) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. والنسائي (٣/٩٨) . وفي الكبرى (١٦٢٠) قال: أخبرنا الربيع بن سليمان. قال حدثنا شعيب بن الليث. قال: أنبأنا الليث، عن ابن عجلان. وفي (٣/٩٩) وفي الكبرى (١٦٢٢) قال: أخبرنا قتيبة، عن مالك وفي الكبرى تحفة الأشراف (٩/١٢٥٦٩) عن محمد بن سلمة، والحارث بن مسكين، كلاهما عن ابن القاسم، عن مالك.\nكلاهما- مالك وابن عجلان - عن سمي مولى أبي بكر بن عبد الرحمن.\n٢-وأخرجه مسلم (٣/٨) والنسائي في الكبرى (تحفة الأشراف) (٩/١٢٧٧٠)، كلاهما -مسلم، والنسائي-عن قتيبة بن سعيد، عن يعقوب بن عبد الرحمن، عن سهيل.\nكلاهما - سمي مولى أبي بكر، وسهيل- عن أبي صالح السمان، فذكره.\n* لفظ رواية محمد بن عجلان: «تقعد الملائكة يوم الجمعة على أبواب المسجد يكتبون الناس على منازلهم، فالناس فيه كرجل قدم بدنة ... الحديث «وفيه: وكرجل قدم عصفورا.» .\nولم يذكر: فإذا خرج الإمام.\n* ولفظ رواية سهيل: «على كل باب من أبواب المسجد مالك يكتب الأول فالأول (مثل الجزور، ثم نازلهم حتى صغر إلى مثل البيضة) فإذا جلس الإمام طويت الصحف، وحضروا الذكر.\nوبلفظ: «على كل باب مسجد، يوم الجمعة ملائكة يكتبون، مجيء الرجل فإذا جلس الإمام، طويت الصحف، فالمهجر، كالمهدي جزورا، والذي يليه كمهدي البقرة، والذي يليه كمهدي الشاة، والذي يليه كمهدي الدجاجة، والذي يليه كمهدي البيضة.»\nأخرجه أحمد (٢/٢٦٣) قال حدثنا أبو كامل. قال: حدثنا إبراهيم. وفي (٢/٢٦٤) قال: حدثناه يونس (يعني عن إبراهيم بن سعد) . وفي (٢/٥١٢) قال: حدثنا روح قال: حدثنا محمد بن أبي حفصة. والبخاري (٤/١٣٥) قال: حدثنا أحمد بن يونس. قال: حدثنا إبراهيم بن سعد. والنسائي (٢/١١٦) وفي الكبرى (٨٤٧) قال: أخبرنا أحمد بن محمد بن المغيرة، قال: حدثنا عثمان عن شعيب، وفي الكبرى (١٦١٦) قال: أخبرني محمد بن خالد، قال: حدثنا بشر بن شعيب، عن أبيه.\nثلاثتهم - إبراهيم بن سعد، ومحمد بن أبي حفصة، وشعيب - عن ابن شهاب الزهري، عن أبي سلمة ابن عبد الرحمن، وأبي عبد الله الأغر، فذكراه.\n* أخرجه أحمد (٢/٢٥٩) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٢٦٣) قال: حدثنا يعقوب. قال حدثنا أبي. وفي (٢/٢٨٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. (ح) وحدثنا علي ابن إسحاق، قال: أخبرنا عبد الله. قال: أخبرنا يونس. وفي (٢/٢٨٠و٥٠٥) قال: حدثنا يزيد. أخبرني ابن أبي ذئب. والدارمي (١٥٥٢) قال: أخبرنا نصر بن علي. قال: حدثنا عبد الأعلى، عن معمر، البخاري (٢/١٤) قال: حدثنا آدم. قال حدثنا ابن أبي ذئب. ومسلم (٣/٧) قال: حدثني أبو الطاهر وحرملة وعمرو ابن سواد العامري،. قال أبو الطاهر: حدثنا. وقال الآخران: أخبرنا ابن وهب قال: أخبرني يونس. والنسائي (٣/٩٧) وفي الكبري (١٦١٨) قال: أخبرنا نصر بن علي بن نصر، عن عبد الأعلى. قال: حدثنا معمر. وفي الكبرى (تحفة الأشراف) (١٠/١٣٤٦٥) عن أحمد بن عمرو بن السرح والحارث بن مسكين وعمرو بن سواد - فرقهم-.\nثلاثتهم عن ابن وهب، عن يونس (ح) وعن سويد بن نصر، عن عبد الله بن المبارك، عن يونس (ح) وعن محمد بن عبد الله بن عبد الحكم، عن شعيب بن الليث بن سعد، عن أبيه، عن خالد بن يزيد ابن سعيد بن أبي هلال.\nخمستهم - معمر، وإيراهيم بن سعد والد يعقوب، ويونس، وابن أبي ذئب، وسعيد بن أبي هلال - عن الزهري، عن أبي عبد الله الأغر. عن أبي هريرة. فذكره، ليس منه: «أبو سلمة» .\n* وأخرجه الدارمي (١٥٥١) قال: أخبرنا محمد بن يوسف، قال: حدثنا الأوزاعي، عن يحيى، والنسائي في الكبري (تحفة الأشراف) (١١/١٥٢٥١) عن سليمان بن عبد الله بن محمد بن سليمان، عن جده، عن مالك، عن الزهري وابن خزيمة (١٧٦٨) قال: حدثنا زياد بن أيوب أبو هاشم، قال: حدثنا مبشر - يعني ابن إسماعيل - عن الأوزاعي، قال: حدثني يحيى بن أبي كثير.\nكلاهما - يحيى بن أبي كثير، والزهري - عن أبي سلمة، عن أبي هريرة فذكره. ليس فيه (أبو عبد الله الأغر) .\nوبلفظ «لا تطلع الشمس ولاتغرب على يوم أفضل من يوم الجمعة، وما من دابة إلا تفزع ليوم الجمعة إلا هذين الثقلين من الجن والإنس وعلى كل باب من أبواب المسجد ملكان يكتبان الأول فالأول كرجل قدم بدنة، وكرجل قدم بقرة، وكرجل قدم شاة، وكرجل قدم طائرا، وكرجل قدم بيضة، فإذا قعد الإمام طويت الصحف.» .\nأخرجه أحمد (٢/٢٧٢) قال: حدثنا عبد الرزاق وابن بكر، والنسائي في الكبرى (تحفة الأشراف) (٩/١٢١٨٦) عن يوسف بن سعيد بن مسلم، وإبراهيم بن الحسن، كلاهما - عن حجاج.\nثلاثتهم - عبد الرزاق، وابن بكر، وحجاج - عن ابن جريج، عن العلاء بن عبد الرحمن بن يعقوب، عن أبي عبد الله إسحاق، فذكره.\nوبلفظ: «ما تطلع الشمس بيوم ولا تغرب بأفضل أو أعظم من يوم الجمعة. وما من دابة إلا تفزع ليوم الجمعة إلا هذان الثقلان من الجن والإنس، وعلى كل باب ملكان يكتبان الأول فالأول، كرجل قدم بدنة، وكرجل قدم بقرة وكرجل قدم شاة، كرجل قدم طيرا، وكرجل قدم بيضة، فإذا قعد الإمام طويت الصحف.» .\nأخرجه أحمد (٢/٤٥٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة والنسائي في الكبرى تحفة الأشراف (١٠/١٤٠١٩) عن محمد بن عبد الأعلى، عن يزيد بن زريع، عن روح بن القاسم. وفي (١٠/١٤٠٣٣) عن محمد بن بشار، عن محمد بن جعفر، عن شعبة، وفي (١٠/١٤٠٨٢) عن قتيبة، عن عبد العزيز الدراوردي. وابن خزيمة (١٧٢٧) قال: حدثنا محمد بن الوليد. قال: حدثنا يحيى بن محمد - يعني بن قيس المدني - وفي (١٧٢٧) و(١٧٧٠) قال: حدثنا علي بن حجر. قال: حدثنا إسماعيل - يعني ابن جعفر - (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثنا أبو موسى. قال: حدثني محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا محمد بن عبد الله بن بزيع. قال: حدثنا يزيد، يعني ابن زريع، قال: حدثنا روح بن القاسم.\nخمستهم -شعبة، وروح بن القاسم، وعبد العزيز، ويحيى بن محمد، وإسماعيل بن جعفر - عن العلاء ابن عبد الرحمن - عن أبيه، فذكره.\n* الروايات متقاربة المعنى وأثبتنا لفظ رواية أحمد.\nوبلفظ: «إذا كان يوم الجمعة، كان على كل باب من أبواب المسجد، ملائكة يكتبون الناس على منازلهم الأول فالأول، فإذا خرج الإمام طويت الصحف واستمعوا الخطبة، فالمهجر إلى الصلاة كالمهدي بدنة، ثم الذي يليه كالمهدي بقرة، ثم الذي يليه كالمهدي كبشا، حتى ذكر الدجاجة والبيضة» .\nأخرجه الحميدي (٩٣٤) وأحمد (٢/٢٣٩) ومسلم (٣/٨) قال: حدثنا يحيى وعمرو الناقد. وابن ماجة (١٠٩٢) قال: حدثنا هشام بن عمار. وسهل بن أبي سهل. والنسائي (٣/٩٨) وفي الكبرى (١٦١٩) قال: أخبرنا محمد بن منصور. وفي الكبرى (تحفة الأشراف) (١٠/١٣١٣٨) عن محمد بن عبد الله بن يزيد، وابن خزيمة (١٧٦٩) قال: حدثنا عبد الجبار (ح) وحدثنا سعيد بن عبد الرحمن.\nعشرتهم - الحميدي، وأحمد بن حنبل، ويحيى بن يحيى، وعمرو الناقد، وهشام بن عمار، وسهل بن أبي سهل، ومحمد بن منصور، ومحمد بن عبد الله بن يزيد، وعبد الجبار، وسعيد بن عبد الرحمن - عن سفيان بن عيينة، عن الزهري، عن سعيد بن المسيب، فذكره.\n* الروايات متقاربة المعنى وأثبتنا لفظ راوية محمد بن منصور، وعند النسائي.\nوبلفظ: «المهجر يريد الجمعة كمقرب القربان، فمقرب جزورا، ومقرب بقرة، ومقرب شاة، ومقرب دجاجة، ومقرب بيضة» .\nأخرجه أحمد (٢/٤٩٩) قال: حدثنا يونس بن محمد. قال: حدثنا محمد بن هلال المدني، قال: حدثنا أبي، فذكره.\nوبلفظ: «لاتطلع الشمس ولاتغرب على يوم أفضل من يوم الجمعة، ومامن دابة إلا تفزع ليوم الجمعة إلا هذان الثقلان من الجن والإنس، على كل باب من أبواب المسجد ملكان يكتبان الأول فالأول، فكرجل قدم بدنة، وكرجل قدم بقرة، وكرجل قدم شاة، وكرجل قدم طائرا، وكرجل قدم بيضة، فإذا قعد الإمام طويت الصحف.» .\nأخرجه عبد بن حميد (١٤٤٣) قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج. قال: أخبرني العلاء ابن عبد الرحمن بن يعقوب، عن أبي عبد الله فذكره.\nوعن أبي أيوب، وعن أبي هريرة، قال: دخلت معه المسجد يوم الجمعة، فرأى غلاما، فقال له: ياغلام اذهب العبب. قال: إنماجئت إلى المسجد. قال: ياغلام اذهب العب، قال: إنما جئت إلى المسجد. قال: فتقعد حتى يخرج الإمام؟ قال: نعم. قال: سمعت رسول الله -ﷺ- يقول: «إن الملائكة تجيء يوم الجمعة فتقعد على أبواب المسجد فيكتبون السابق، والثاني والثالث، والناس على منازلهم حتى يخرج الإمام، فإذا خرج الإمام طويت الصحف» .\nأخرجه أحمد (٢/٤٨٣) قال: حدثنا يونس، قال: حدثنا الخزرج، عن أبي أيوب، فذكره.\nوبلفظ: «إن الملائكة يوم الجمعة على أبواب المساجد يكتبون الناس على منازلهم جاء فلان من الساعة كذا، جاء فلان من ساعة كذا، جاء فلان والإمام يخطب، جاء فلان فأدرك الصلاة، ولم يدرك الجمعة إذا لم يدرك الخطبة» .\nأخرجه أحمد (٢/٣٤٣) قال: حدثنا عفان. وفي (٢/٤٩٠) قال: حدثنا بهز.\nكلاهما - عفان، وبهز - عن حماد بن سلمة، عن علي بن زيد، عن أوس بن خالد، فذكره.\nوبلفظ: «إذا كان يوم الجمعة، كان على كل باب من أبواب المسجد ملائكة يكتبون الأول فالأول، فإذا جلس الإمام طووا الصحف، وجاؤوا يستمعون الذكر» .\nأخرجه النسائى في الكبري (١٦١٥) قال: أخبرني الربيع بن سليمان بن داود، قال: حدثنا إسحاق بن بكر بن مضر، قال: حدثني أبي، عن عمرو بن الحارث. (ح) وأخبرنا عبد الملك بن شعيب بن الليث بن سعد، قال: حدثني أبي. قال: حدثنا جدي. قال: حدثني عقيل.\nكلاهما - عمرو بن الحارث، وعقيل - عن ابن شهاب، عن عبد الرحمن بن هرمز الأعرج، فذكره.","vol":"9","page":424},{"text":"٧١٠٣ - (خ س) سلمان الفارسي - ﵁ -: قال: قال رسولُ الله - ﷺ-: «لا يغتسلُ رَجُل يومَ الجمعة ويتطهَّرُ ما استطاع من الطُّهور ويَدَّهن من دُهنه، ويَمَسُّ من طيب بيته، ثم يخرج، فلا يفرِّق بين اثنين، ثم يصلِّي ما كَتَبَ الله له، ثم يُنْصِت إِذا تكلَّم الإِمام، إِلا غُفر له ما بينه وبين الجمعة الأخرى» . أخرجه البخاري. ⦗٤٢٨⦘\nوفي رواية النسائي قال: قال لي رسولُ الله - ﷺ-: «ما مِنْ رَجُل يتطهَّرُ يومَ الجمعة كما أُمِرَ، ثم يخرُجُ من بيته حتى يأتيَ الجمعةَ، ويُنْصِتُ حتى يقضيَ صلاته، إِلا كانتْ كفارة لما قبله من الجمعة» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٠٨ و٢٠٩ في الجمعة، باب الدهن للجمعة، وباب لا يفرق بين اثنين يوم الجمعة، والنسائي ٣ / ١٠٤ في الجمعة، باب فضل الإنصات وترك اللغو يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٣٨) قال: حدثنا حجاج بن محمد. وفي (٥/٤٤٠) قال: حدثنا أبو النضر. والدارمي (١٥٤٩) قال: أخبرنا عبيد الله بن عبد المجيد، والبخاري (٢/٤) قال: حدثنا آدم. وفي (٢/٩) قال: حدثنا عبدان، قال: أخبرنا عبد الله.\nخمستهم - حجاج، وأبو النضر، وعبيد الله، وآدم، وعبد الله بن المبارك - عن ابن أبي ذئب، عن سعيد المقبري، قال: أخبرني أبي، عن عبد الله بن وديعة، فذكره.\nورواية االنسائي\nأخرجها أحمد (٥/٤٤٠) قال: حدثنا عفان، قال: حدثنا أبوعوانة، عن مغيرة. والنسائي (٣/١٠٤) . وفي الكبرى (١٥٩٠ و١٦٥٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير، عن منصور، وفي الكبرى (١٥٩١و ١٦٥١) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا عفان بن مسلم، ويحيى بن حماد، قالا: حدثنا أبو عوانة، عن المغيرة، وابن خزيمة (١٧٣٢) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، عن منصور.\nكلاهما - مغيرة، ومنصور- عن أبي معشر زياد بن كليب، عن إبرهيم النخعي، عن علقمة بن قيس، عن القراثع الضبي، فذكره.\n* وأخرجه أحمد (٥/٤٣٩) قال: حدثنا هشيم، عن مغيرة، عن أبي معشر، عن إبراهيم، عن قرثع، فذكره، ليس فيه (علقمة) .","vol":"9","page":427},{"text":"٧١٠٤ - (م د ت) أبو هريرة - ﵁ -: أنَّ رسولَ الله قال: - ﷺ- قال: «مَنْ تَوضأ فَأحْسَنَ الوُضُوءَ، ثم أتى الجمعةَ، فاستمع وأنصتَ، غُفِرَ لَه ما بينهُ وبين الجمعة، وزيادةُ ثلاثة أيام، ومن مس الحصا فقد لَغَا» .\nوفي رواية قال: «من اغتسل، ثم أتى الجمعةَ، فصلَّى ما قُدِّرَ له، ثم أنصتَ حتى يَفْرُغَ الإِمام من خطبته، ثم صلَّى معه، غُفِرَ له ما بينه وبين الجمعة الأخرى وفضلُ ثلاثة أيام» . أخرجه مسلم.\nوأخرج أبو داود، والترمذي الرواية الأولى.\nولأبي داود أيضًا عن أبي هريرة، وأبي سعيد قالا: قال رسولُ الله - ﷺ-: «مَنِ اغتسلَ يومَ الجمعة، ولَبِس من أَحْسَنِ ثيابِهِ، ومَسَّ مِن طِيب إِن كان عنده، ثم أتى الجمعةَ فلم يَتَخَطَّ رِقَابَ النَّاسِ، ثمَّ صَلَّى ما كَتَبَ الله له، ثم أنصتَ إِذا خَرج إِمامُه حتى يَفْرُغَ من صلاته، كانتْ كفارة لما بينها، وبين الجمعة التي قبلها» . قال: ويقول أبو هريرة: «وزيادةُ ثلاثة أيام» . ⦗٤٢٩⦘ ويقول: «إِن الحسنةَ بعشرِ أمثالها»، وفي رواية: لم يذكر كلام أبي هريرة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لغا) اللغو: التكلُّم بما لا يجوز، وقيل: هو الميل عن الصواب وقيل: لغا هاهنا بمعنى خاب، يقال: ألْغَيْتُهُ، أي: خيبته، وقوله: «من مسَّ الحصا فقد لغا»، جعل المسَّ كاللغو، لأنه يشغله من سماع الخطبة كما يشغله الكلام.\n_________\n(١) رواه مسلم (٨٥٧) في الجمعة، باب فضل من استمع وأنصت في الخطبة، وأبو داود رقم (٣٤٣) في الطهارة، باب في الغسل يوم الجمعة، ورقم (١٠٥٠) في الصلاة، باب فضل الجمعة، والترمذي رقم (٤٩٨) في الصلاة، ما جاء في الوضوء يوم الجمعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/٨) قال: حدثنا أمية بن بسطام، قال: حدثنا يزيد، يعني ابن زريع، قال: حدثنا روح، عن سهيل، عن أبيه فذكره.\nورواية أبي داود أخرجها أحمد (٣/٨١) قال: حدثنا يعقوب بن إبراهيم قال: حدثنا أبي. وأبو داود (٣٤٣) قال: حدثنا يزيد بن خالد بن يزيد بن عبد الله بن وهب الرملي الهمداني (ح) وحدثنا عبد العزيز ابن يحيى الحراني قالا:. حدثنا محمد بن سلمة (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا حماد، وابن خزيمة (١٧٦٢) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا إسماعيل بن إبراهيم.\nأربعتهم - إبراهيم بن سعد، ومحمد بن سلمة، وحماد، وإسماعيل - عن محمد بن إسحاق، قال: حدثنا محمد بن إبرهيم الحارث التيمي، عن أبي سلمة بن عبد الرحمن، وأبي أمامة بن سهل، فذكراه.\n* في رواية حماد لم يذكر (أبا أمامة) .","vol":"9","page":428},{"text":"٧١٠٥ - (د) عمرو بن العاص - ﵁ -: أن النبيَّ - ﷺ- قال: «من اغتسل يومَ الجمعة، ومسَّ من طِيبِ امرأتِهِ - إن كان لها - وَلَبِسَ مِن صالحِ ثيابِهِ، ثم لم يَتخطَّ رِقَابَ الناس، ولم يَلْغُ عندَ الموعظةِ، كانتْ كفارة لما بينها، ومن لَغا وتخطَّى رِقَابَ النَّاسِ كانتْ له ظُهْرًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٧) في الصلاة، باب في الغسل يوم الجمعة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٣٤٧) قال:حدثنا ابن أبي عقيل، ومحمد بن سلمة المصريان، وابن خزيمة «١٨١٠) قال:حدثنا الربيع بن سليمان.\nثلاثتهم - عبد الغني بن رفاعة بن أبي عقيل، ومحمد بن سلمة، والربيع - قالوا: حدثنا ابن وهب قال: أخبرني أسامة -يعني ابن زيد - عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"9","page":429},{"text":"٧١٠٦ - (د ت س) أوس بن أوس الثقفي - ﵁ -: قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَن غَسَّل [يومَ الجمعة] واغْتَسَلَ، وبكَّر وابْتَكَرَ، ومشى ولم يَرْكَبْ، ودنا مِن الإِمام، ولم يَلْغُ واستمعَ: كانَ لهُ ⦗٤٣٠⦘ بكلِّ خُطوة أجرُ عمل سنة: صيامِها، وقيامِها» . أخرجه أبو داود، والنسائي. وللنسائي والترمذي: «مَن اغتسلَ يومَ الجمعة وغسَّل، وبكَّر وابتكر ودنا واستمع وأنصت، كان له بكل خطوة يخطوها أجر سنة، صيامها وقيامها» (١) . قال أبو داود: وسئل مكحول عن «غسَّل واغتسل» فقال: غسل رأسه وجسده، وكذلك قال سعيد بن عبد العزيز.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غَسَّل واغتسل) غَسَّل: جامع امرأته فأحوجها إلى الغُسْل، وذلك يكون أغضَّ لِطَرْفِهِ عند الخروج إلى الجمعة، واغتَسَل هو بعد الجماع، وقيل: غسَّل بمعنى اغتسل من الجماع، ثم اغتسل للجمعة، فكرر اللفظ لأجل الغُسْلَين، وقيل: أراد بقوله: «غَسَّل» إسباغ الطهور وإكماله، ثم اغتسل بعد الوضوء للجمعة، وروي في بعض الحديث «غَسَلَ» مخففًا، يقال: غسل الرجل امرأته: إذا جامعها.\n(بكَّر وابتكر) بكَّر: أتى الصلاة في أول وقتها، وكُلُّ من أسْرَعَ ⦗٤٣١⦘ إلى شيء فقد بكَّر إليه، وابتكر: أدرك أول الخطبة من ابتكر الرجل: إذا أكل باكورة الفاكهة وهو أولها.\n_________\n(١) رواه أبو داود رقم (٣٤٥) و(٣٤٦) و(٣٤٩) و(٣٥٠) في الطهارة، باب في الغسل يوم الجمعة، والترمذي رقم (٤٩٦) في الصلاة، باب ما جاء في فضل الغسل يوم الجمعة، والنسائي ٣ / ٩٥ و٩٦ في الجمعة، باب فضل غسل يوم الجمعة، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن، وقال المنذري في \" الترغيب والترهيب \": ورواه أحمد، وأبو داود والترمذي والنسائي، وابن ماجة، وابن خزيمة، وابن حبان في \" صحيحهما \"، والحاكم وصححه، ورواه الطبراني في \" الأوسط \": من حديث ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١- أخرجه أحمد (٤/٩و٤/١٠٤) قال: حدثنا حسين بن علي. والنسائى (٣/٩٧) قال: أخبرني عمرو بن عثمان بن سعيد بن كثير، قال: حدثنا الوليد. وفي الكبرى (تحفة الأشراف) (١٧٣٥) عن محمود بن خالد، عن الوليد بن مسلم، وفيه عن موسى بن عبد الرحمن، عن حسين بن علي، وابن خزيمة (١٧٥٨) قال: حدثنا محمد بن العلاء، ومحمد بن يحيى بن الضريس، وعبدة بن عبد الله الخزاعي، عن حسين ابن علي.\nكلاهما -حسين بن علي الجعفي، والوليد - عن عبد الرحمن بن يزيد بن جابر.\n٢- وأخرجه أحمد (٤/٩و٤/١٠٤) قال: حدثنا يحيى بن آدم. وفي (٤/٩) قال حدثنا إبراهيم بن إسحاق. وفي (٤/١٠٤) قال: حدثنا علي بن إسحاق، وأبو داود (٣٤٥) قال: حدثنا محمد بن حاتم الجرجرائي. وابن ماجة (١٠٨٧) قال: حدثنا أبو بكر بن أبي شيبة.\nخمستهم قالوا: حدثنا عبد الله بن المبارك، عن الأوزاعي، عن حسان بن عطية.\n٣-وأخرجه أحمد (٤/١٠) قال: حدثنا علي بن إسحاق، قال: أخبرنا علي بن المبارك، قال: أخبرنا عبد الرحمن بن يزيد بن جابر، قال: حدثني عبد الرحمن الدمشقي.\n٤- وأخرجه أحمد (٤/١٠) قال: حدثنا الحكم بن نافع، قال: حدثنا إسماعيل بن عياش، عن راشد بن داود الصنعاني.\n٥-وأخرجه أحمد (٤/١٠) قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان، عن عبد الله بن عيسى. والدارمي (١٥٥٥) قال: أخبرنا محمد بن المبارك، قال: حدثنا صدقة بن خالد. والترمذي (٤٩٦) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان وأبو جناب يحيى بن أبي حية، عن عبد الله بن عيسى. والنسائي (٣/٩٥) قال: أخبرنا عمرو بن منصور، وهارون بن محمد بن بكار بن بلال، قالا: حدثنا أبو مسهر، قال: حدثنا سعيد بن عبد العزيز وفي (٣/١٠٢) قال: أخبرنا محمود بن خالد، قال: حدثني عمر بن عبد الواحد. وابن خزيمة (١٧٦٧) قال: حدثنا أبوموسى، قال: حدثنا أبو أحمد (ح) وحدثنا سعيد بن أبي يزيد، قال: حدثنا محمد بن يوسف. قالا: حدثنا سفيان. عن عبيد الله ابن عيسى.\nأربعتهم- عبد الله بن عيسى، وصدقة، وسعيد، وعمر - عن يحيى بن الحارث.\nخمستهم - عبد الرحمن، وحسان، والدمشقي، وراشد، ويحيى - عن أبي الأشعث، فذكره\nوقال الترمذي: حديث حسن.\nوبلفظ: «من غسل رأسه يوم الجمعة واغتسل ...» ثم ساق نحوه.\nأخرجه أبو داود (٣٤٦) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث عن خالد بن يزيد، عن سعيد بن أبي هلال، عن عبادة بن نسي، فذكره (لم يذكر أبو داود الحديث بتمامه)","vol":"9","page":429},{"text":"٧١٠٧ - (د) عبد الله بن عمرو بن العاص - ﵁ -: قال: قال رسولُ الله - ﷺ-: «يحضُر الجمعة ثلاثةُ نَفَر، فرجل حَضَرَها يلغو، فذلك حَظُّه منها، ورجل حضرها بدعاء، فهو رجل دعا الله، إِن شاء أعطاه وإن شاء مَنَعَهُ، ورجل حضرها بإِنصات وسكوت، ولم يتخطَّ رَقَبة مسلم، ولم يُؤذِ أحدًا، فهي كَفَّارَة إِلى الجمعة التي تليها، وزيادةُ ثلاثة أيام، وذلك: أنَّ الله ﷿ يقول: ﴿من جاءَ بالحسنةِ فَلَهُ عَشْرُ أَمثالِهَا﴾ [الأنعام: ١٦٠]» أخرجه أبو داود (١) .\n_________\n(١) رقم (١١١٣) في الصلاة، باب الكلام والإمام يخطب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/١٨١) (٦٧٠١) قال:حدثنا محمد بن جعفر،قال:حدثنا سعيد، عن يوسف. وفي (٢/٢١٤) (٧٠٠٢) قال:حدثنا عفان، قال: حدثنا يزيد، قال: حدثنا حبيب. وأبو داود (١١١٣) قال:حدثنا مسدد،وأبو كامل،قالا: حدثنا يزيد، عن حبيب المعلم، وابن خزيمة (١٨١٣) قال:حدثنا محمد بن عبد الله، قال:حدثنا يزيد، يعني ابن زريع، قال: حدثنا حبيب المعلم.\nكلاهما- يوسف، وحبيب المعلم - عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"9","page":431},{"text":"٧١٠٨ - (د) علي بن أبي طالب - ﵁ -: قال وهو على المنبر في الكوفة يخطب: «إِذا كان يومُ الجمعة غَدَتِ الشياطين براياتها إِلى الأسواق فيرمون الناس بالتَّرابيث - أو الرَّبائِثِ - ويُبَطِّئُونهم عن الجمعة، وتغدو الملائكةُ، فيجلسون على أبواب المسجد، ويكتبون الرَّجُلَ من ساعة، والرَّجُلَ من ساعتين، حتى يخرجَ الإِمام، فإِذا جلس مجلسًا يستمكن فيه من الاستماع والنظر، فأنصت ولم يَلْغُ، كان له كِفْلان من الأجر، فإن ⦗٤٣٢⦘ نأى حيثُ لا يستمع، فأَنصتَ، ولم يلغُ، كان له كِفْل من الأَجر، فإن جلسَ مجلِسًا يَستَمكِن فيه مِن الاستِمَاع والنظر، فَلَغَا ولَم ينصِت، كانَ لهُ كِفْلانِ مِن وِزْر، فَإِن جَلسَ مَجلِسًا لا يَستَمكِن فيه الاستماع والنظر وَلَغَا، كَانَ لَهُ كِفْل مِن وِزْر، قال: وَمَن قَالَ يومَ الجمعةِ لِصَاحِبِهِ: أنْصِتْ فقد لَغَا، ومَن لغا فَليسَ لَهُ في جمعتِهِ تِلكَ شيء، وقال في آخر ذلك: سمعتُ رسول الله - ﷺ- يقول ذلك» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالترابيث أو الربائث) الربائث: جمع ربيثة، وهي الأمر الذي يحبس الإنسان عن مهامه، ويشغله عنها ويثبطه، والمراد أن الشيطان يَشْغَلهم ويُقْعِدُهُمْ عن الممر إلى الجمعة ويقيِّدُهم، قال الخطابي: «والترابيث» ليس بشيء قال: وقوله: «فيرمون الناس» إنما هو: فيربثون الناس» قال: وكذلك روي لنا في غير هذا الحديث.\n(كِفْلان) الكِفْل: النصيب، وقيل: الضِّعف.\n(وزر) الوِزر: الإثم المثقِل للظهر.\n_________\n(١) رقم (١٠٥١) في الصلاة، باب فضل الجمعة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٧١٩٠٩٣) قال: حدثنا علي بن إسحاق، قال أنبأنا عبد الله، قال: حدثنا الحجاج بن أرطأة. وأبو داود (١٠٥١) قال: حدثنا إبراهيم بن موسى، قال: أخبرني عيسى، قال: حدثنا عبد الرحمن بن يزيد بن جابر.\nكلاهما - الحجاج، وعبد الرحمن - عن عطاء الخراساني، عن مولى امرأته، فذكره.\n* وفي رواية عبد الرحمن. قال: حدثني عطاء الخراساني، عن مولى امرأته أم عثمان.","vol":"9","page":431},{"text":"٧١٠٩ - (خ ت س) يزيد بن أبي مريم: قال: لحقني عَبايةُ بن رِفاعة وأنا ماشٍ إِلى الجمعة، فقال لي: أبشر، فإِن خُطاك هذه في سبيل الله، سمعتُ ⦗٤٣٣⦘ أبا عبْس يقول: قال رسول الله - ﷺ-: «مَنِ اغْبَرَّت قَدَمَاهُ في سبيل الله، فهو حرام على النار» . أخرجه الترمذي، والنسائي. وفي رواية البخاري: قال عَبايةُ: أدركني أبو عَبْس وأنا ذاهب إِلى الجمعة، فقال: سمعتُ النبيَّ - ﷺ- يقول: «مَن اغبرت قدماه في سبيل الله حرَّمه الله على النار» . وفي رواية: «ما اغبرت قدما عبد في سبيل الله فتمسَّه النار»، ولم يذكر البخاري قول عَبايةَ ليزيد (١) .\n_________\n(١) رواه البخاري ٢ / ٣٢٥ في الجمعة، باب المشي إلى الجمعة وقول الله جل ذكره: ﴿فاسعوا إلى ذكر الله﴾ ومن قال السعي والعمل والذهب، وفي الجهاد، باب من اغبرت قدماه في سبيل الله، والترمذي رقم (١٦٣٢) في فضائل الجهاد، باب ما جاء في فضل من اغبرت قدماه في سبيل الله، والنسائي ٦ / ١٤ في الجهاد، باب ثواب من اغبرت قدماه في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٧٩) قال: حدثنا الوليد بن مسلم، والبخاري (٢/٩) قال: حدثنا علي ابن عبد الله، قال: حدثنا الوليد بن مسلم. وفي (٤/٢٥) قال: حدثنا إسحاق، قال: أخبرنا محمد بن المبارك، قال: حدثنا يحيى بن حمزة والترمذي (١٦٣٢) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا الوليد بن مسلم، والنسائي (٦/١٤) قال: أخبرنا الحسين بن حريث، قال: حدثنا الوليد بن مسلم.\nكلاهما - الوليد، ويحيى بن حمزة - عن يزيد، بن أبي مريم، قال: حدثنا عبابة بن رفاعة، فذكره.","vol":"9","page":432},{"text":"<span data-type=\"title\" id=toc-1557>الفرع السادس: في صلاة الليل</span>\n٧١١٠ - (ت) بلال، وأبو أمامة - ﵄ -: أن رسولَ الله - ﷺ- قال: «عليكم بقيام الليل، فإنه من دَأْبِ الصالحين (١) قَبْلَكم، وإِنَّ قيام الليل قُرْبَة إِلى الله، ومَنْهَاة عن الآثام، وتكفير للسيئات، ومَطْرَدة للدَّاءِ عن الجسد» . أخرجه الترمذي (٢) . ⦗٤٣٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دأب) الدأب: العادة والشأن، وقد يُحرك.\n(منهاة ومطردة) المنهاة، والمطردة: الخصلة والحالة التي من شأنها أن تنهى عن الشيء وتطرده.\n_________\n(١) في نسخ الترمذي المطبوعة: فإنه دأب الصالحين.\n(٢) رقم (٣٥٤٣) و(٣٥٤٤) في الدعوات، باب رقم (١١٢)، ورواه أيضًا أحمد والحاكم والبيهقي عن بلال، والحاكم والبيهقي عن أبي أمامة، وابن عساكر عن أبي الدرداء، والطبراني عن سلمان، وابن السني عن جابر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٤٩) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو النضر قال: حدثنا بكر ابن خنيس، عن محمد القرشي، عن ربيعة بن يزيد، عن أبي إدريس الخولاني، فذكره.\nوقال: هذا حديث غريب لا نعرفه من حديث بلال إلا من هذا الوجه من قبل إسناده، قال: سمعت محمد بن إسماعيل يقول: محمد القرشي هو محمد بن سعيد الشامي، وهو ابن أبي قيس وهو محمد بن حسان وقد ترك حديثه.\nوقد روى هذا الحديث معاوية بن صالح عن ربيعة بن يزيد بن أبي إدريس الخولاني عن أبي أمامة عن رسول الله -ﷺ- حدثنا بذلك محمد بن إسماعيل، قال: نا عبد الله بن صالح، عن معاوية بن صالح ربيعة بن زيد عن أبي إدريس الخولاني، عن أبي أمامة، فذكره.\nوقال: وهذا أصح من حديث أبي إدريس عن بلال، قلت: ولرواية الترمذي الأخرى متابعة تامة.\nأخرجها ابن خزيمة (١١٣٥) قال: حدثنا محمد بن سهل بن عسكر، قال: حدثنا عبد الله بن صالح (ح) وحدثنا زكريا بن يحيى بن أبان، قال: حدثنا أبو صالح، قال: حدثنا معاوية بن صالح، عن ربيعة بن يزيد، عن أبي إدريس، فذكره.","vol":"9","page":433},{"text":"٧١١١ - (د) عبد الله بن عمرو بن العاص - ﵁ -: قال: قال النبي - ﷺ-: «مَنْ قام بعشرِ آيات لم يُكْتَبْ مِن الغافلين، ومَنْ قام بمائةِ آية، كُتِبَ مِن القانتين، ومَن قامَ بألفِ آية كُتِبَ مِن المقَنْطِرين» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القانتين) القانت: الطائع، والعابد المخلص.\n(المقنطرين) المقنطر: الذي قد أعطي قنطارًا من الأجر، وقد جاء في بعض الحديث «أن القنطار ألف ومائة أوقية، والأوقية خير مما بين السماء والأرض» .\n_________\n(١) رقم (١٣٩٨) في الصلاة، باب تحزيب القرآن، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٣٩٨) قال: حدثنا أحمد بن صالح. وابن خزيمة (١١٤٤) قال: حدثنا يونس ابن عبد الأعلى.\nكلاهما - أحمد بن صالح، ويونس - عن ابن وهب، قال: أخبرني عمرو بن الحارث، أن أبا سوية حدثه، أنه سمع ابن حجيرة، يخبر،فذكره.","vol":"9","page":434},{"text":"٧١١٢ - (د) عبد الله بن حبشي: أنَّ رسول الله - ﷺ- «سُئل: أيُّ الأعمال أفضل؟ قال: طولُ القيام» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١٣٢٥) في الصلاة، باب افتتاح صلاة الليل بركعتين، ورواه أيضًا النسائي بأطول منه ٥ / ٥٨ في الزكاة، باب جهد المقل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم","vol":"9","page":434},{"text":"٧١١٣ - (خ د ت) عبادة بن الصامت - ﵁ -: قال: قال رسولُ الله - ﷺ-: «مَن تَعارَّ مِن الليل، فقال: لا إله إلا الله وحدَهُ لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير، الحمد لله، وسبحان الله، والله أكبر، ولا حول ولا قوة إلا بالله، ثم قال: اللهم اغفر لي، أو دعا، استُجِيبَ له، فإن توضأ وصلى، قُبِلَتْ صَلاتُهُ» .\nأخرجه البخاري وأبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تعار الرجل): إذا انتبه من نومه مع صوت.\n_________\n(١) رواه البخاري ٣ / ٣٣ في التهجد، باب فضل من تعار من الليل، وأبو داود رقم (٥٠٦٠) في الأدب، باب ما يقول الرجل إذا تعار الليل، والترمذي رقم (٣٤١١) في الدعوات، باب ما جاء في الدعاء إذا انتبه من الليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣١٣) والدارمي (٢٦٩٠) قال: أخبرنا محمد بن يزيد الحزامي، والبخاري (٢/٦٨) قال: حدثنا صدقة بن الفضل. وأبو داود (٥٠٦٠) وا بن ماجة (٣٨٧٨) قالا: حدثنا عبد الرحمن بن إبراهيم الدمشقي، والترمذي (٣٤١٤) قال:حدثنا محمد بن عبد العزيز بن أبي رزمة. والنسائي في عمل اليوم والليلة (٨٦١) قال:أخبرنا محمد بن المصفي بن بهلول.\nستتهم - أحمد، والحزامي، وصدقة، وعبد الرحمن، وابن أبي رزمة،وأبي المصفى - عن الوليد بن مسلم، قال: حدثنا الأوزاعي، قال حدثني عمير بن هانئ العنسي، قال:حدثنا جنادة، بن أبي أمية، فذكره.","vol":"9","page":435},{"text":"<span data-type=\"title\" id=toc-1558>الفرع السابع: في صلاة الضحى</span>\n٧١١٤ - (م د) أبو ذر الغفاري - ﵁ - أن رسولَ الله - ﷺ- قال: «يُصْبح على كل سُلامَى من أحدِكم صدقة، فكلُّ تسبيحة صَدَقة، وكل تحميدة صَدَقة، وكلُّ تهليلة صدقة، وكلُّ تكبيرة صدقةٌ ⦗٤٣٦⦘ وأمرٌ بالمعروف صدقة، ونهيٌ عن المنكر صدقة، ويُجزِئ من ذلك ركعتان يركعهما من الضحى» أخرجه مسلم.\nوفي رواية أبي داود قال: «يُصبحُ على كلِّ سُلامَى من بني آدم صَدقة تسليمُه على من لقي صدقة، وأمره بالمعروف صدقة، ونهيُه عن المنكر صدقة، وإماطةُ الأذى عن الطريق صدقة، وبضْعَةُ أهله صدقة، ويجزئ من ذلك ركعتان من الضحى» زاد في رواية «قالوا: يا رسول الله أحدُنا يقضي شهوته، فتكون له صدقة؟ قال: أرأيتَ لو وضعَها في غير حِلّها، ألم يكن يأثم؟» .\nوفي أخرى قال: «يُصبح على كل سُلامَى في كلِّ يوم صدقة، فله بكل صلاة صدقة، وصيام صدقة، وتسبيح صدقة، وتكبير صدقة، وتحميد صدقة، فعدَّ النبيُّ - ﷺ- مِنْ هذه الأعمالِ الصالحةِ، ثم قال: يُجزئ أحدَكم من ذلك كلِّه ركعتا الضحى» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سلامى) السُّلامَى: واحدة من السلاميات، وهي مفاصل الأصابع. ⦗٤٣٧⦘\n(الأذى): كل شيء يؤذي الناس في طرقهم.\n(إماطة) و«الإماطة» الإزالة: وتنحيته من الطريق.\n(بضعة) البضْع: النكاح، وقيل: هو الفرج، فكنى به عن النكاح.\n_________\n(١) رواه مسلم رقم (٧٢٠) في صلاة المسافرين، باب استحباب صلاة الضحى، وأبو داود رقم (١٢٨٥) و(١٢٨٦) في الصلاة، باب صلاة الضحى، ورقم (٥٢٤٣) في الأدب، باب في إماطة الأذى عن الطريق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٦٧) قال: حدثنا عارم وعفان، قالا: حدثنا مهدي بن ميمون، ومسلم (٢/١٥٨) قال: حدثنا عبد الله بن محمد بن أسماء الضبعي، قال: حدثنا مهدي، وهو ابن ميمون، وأبو داود (١٢٨٦و٥٢٤٤) قال: حدثنا وهب بن بقية، قال: أخبرنا خالد، وابن خزيمة (١٢٢٥) قال: حدثنا عبد الوارث بن عبد الصمد، قال: حدثني أبي، قال: حدثنا مهدي، وهو ابن ميمون.\nكلاهما- مهدي بن ميمون وخالد بن عبد الله - عن واصل مولى أبي عيينة، عن يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود الدئلي، فذكره.\n* وأخرجه أحمد (٥/١٧٨) قال: حدثنا يزيد، قال: أخبرنا هشام، وأبو داود (١٢٨٥و٥٢٤٣) قال: حدثنا أحمد بن منيع، عن عباد بن عباد (ح) وحدثنا مسدد، قال: حدثنا حماد بن زيد. والنسائي في الكبرى تحفة الأشراف (١١٩٢٨) عن أحمد بن سليمان بن يزيد بن بن هارون، عن هشام.\nثلاثتهم - عباد بن عباد، وحماد بن زيد، وهشام - عن واصل، عن يحيى بن عقيل، عن يحيى بن يعمر، عن أبي ذر، فذكره. (ولم يذكر أبا الأسود) .\n* زاد يحيى بن يعمر في روايته عن أبي ذر: «تسليمه على من لقي صدقة وفيه «وإماطته الأذى عن الطريق صدقه وبضعته أهله صدقة. قالوا: يارسول الله، يأتي شهوة وتكون له صدقة؟ قال: أرأيت لو وضعها في غير حقها أكان يأثم، «الحديث»","vol":"9","page":435},{"text":"٧١١٥ - (د) بريدة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «في الإنسان ثلاثُمائة وستون مَفْصِلًا، فعليه أن يتصدَّق عن كل مَفْصِل منه بصدقة، قالوا: ومَنْ يُطيق ذلك يا نبيَّ الله؟ قال: النُّخاعةُ في المسجد تَدْفِنُها، والشيءُ تُنحِّيه عن الطَّرِيق، فإن لم تجدْ، فركعتا الضُّحى تُجْزِئُك» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٤٢) في الأدب، باب في إماطة الأذى عن الطريق، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٥٤، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٣٥٤) قال:حدثنا زيد. وفي (٥/٣٥٩) قال:حدثنا علي بن الحسن شقيق. وأبو داود (٥٢٤٢) قال حدثنا أحمد بن محمد المروزي قال: حدثني علي بن الحسين. وابن خزيمة (١٢٢٦) قال:حدثنا أبو عمار الحسين بن حريث، قال:حدثنا علي بن الحسين.\nثلاثتهم - زيد، وعلي بن الحسن، وعلي بن الحسين - عن الحسين بن واقد، قال: حدثنا عبد الله بن بريدة، فذكره.","vol":"9","page":437},{"text":"٧١١٦ - (ت) أبو ذر وأبو الدرداء - ﵄ -: عن رسول الله - ﷺ- عن الله ﵎ أنه قال: «[ابنَ آدم] اركع لي أربع رَكَعات من أول النهار، أكْفِكَ آخرَه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٤٧٥) في الصلاة، باب ما جاء في صلاة الضحى، ورواه أيضًا أحمد في \" المسند \" ٦ / ٤٤٠ و٤٥١ بإسناد آخر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٤٧٥) قال:حدثنا أبو جعفر السماني،قال:حدثنا أبو مسهر، قال:حدثنا إسماعيل بن عياش، عن بحير بن سعد، عن خالد بن معدان، عن جبير بن نفير، فذكره.\nوقال:هذا حديث حسن غريب.\n* في نسختنا المطبوعة من «سنن الترمذي» وفي «تحفة الأحوذي» ط الهند: «جبير بن نفير، عن أبي الدرداء وأبي ذر» وفي «تحفةالأشراف»» (٨/١٠٩): «جبير بن نفير عن أبي الدرداء، وعن أبي ذر» على الشك.","vol":"9","page":437},{"text":"٧١١٧ - (د) نعيم بن همار - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «قال الله ﷿: يا ابن آدمَ لا تَعْجِز من أربع ركعات ⦗٤٣٨⦘ في أول نهارك، أكْفِكَ آخرَهُ» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٢٨٩) في الصلاة، باب صلاة الضحى، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: نعيم بن همار الغطفاني.\nعن قيس الجذامي. عن نعيم بن همار الغطفاني، عن النبي -ﷺ- قال: «قال الله تعالى: ابن آدم صل لي أربع ركعات من أول النهار أكفك آخره» .\nأخرجه أحمد (٥/٢٨٧) قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو زيد - يعني (ثابت بن زيد) والدارمي (١٤٥٩) قال: أخبرنا أبو النعمان، قال: حدثنا معتمر بن سليمان والنسائى في الكبرى (٣٩٢) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا بشر.\nثلاثتهم- أبو زيد، ومعتمر، وبشر بن المفضل - عن برد بن سنان، عن سليمان بن موسى، عن مكحول، عن كثير بن مرة الحضرمي، عن قيس الجذامي، فذكره.\n* أخرجه أحمد (٥/٢٨٦) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا معاوية، يعني ابن صالح، عن أبي الزاهرية، وفي (٥/٢٨٧) قال: حدثنا أبو النضر، وعبد الصمد، قالا: حدثنا محمد بن راشد، عن مكحول. وفي (٥/٢٨٧) قال: حدثنا حماد بن خالد، قال: حدثنا معاوية، عن أبي الزاهرية، وفي (٥/٢٨٧) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا محمد بن راشد الدمشقي، قال: حدثنا مكحول. وأبو داود (١٢٨٩) قال: حدثنا داود بن رشيد، قال: حدثنا الوليد، عن سعيد بن عبد العزيز، عن مكحول، والنسائي. في الكبرى (٣٩١) قال: أخبرني عمرو بن عثمان، قال: حدثنا بقية، عن بحير، عن خالد وفي (تحفة الأشراف) (٩/١١٦٥٣) عن هارون بن عبد الله، عن معن بن عيسى، عن معاوية بن صالح، عن أبي الزاهرية.\nثلاثتهم - أبو الزاهرية، ومكحول، وخالد بن معدان، عن كثير بن مرة الحضرمي عن نعيم بن همار، فذكره. ليس فيه (قيس الجذامي) .\n* وأخرجه أحمد (٥/٢٨٦) قال: حدثنا الوليد بن مسلم، قال: حدثنا سعيد - يعني ابن عبد العزيز- قال: حدثنا مكحول، عن نعيم بن همار الغطفاني، فذكره ليس فيه (كثير بن مرة) (ولا قيس الجذامي) ..\n* وأخرجه أحمد (٥/٢٨٧) قال: حدثنا يحيى بن إسحاق. قال: أخبرني سعيد بن عبد العزيز، عن مكحول، عن ابن مرة الغطفاني، قال: سمعت النبي -ﷺ-. ونحوه.","vol":"9","page":437},{"text":"٧١١٨ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «من حافظ على شفْعَةِ الضُّحى، غُفِرَتْ له ذُنُوبُهُ وإن كانت مثل زَبَدِ البحر» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شفعة الضحى) هي: صلاة الضحى، سمّاها شفعة، لأنها أكثر من ركعة واحدة، فهي ثنتان ثنتان فصاعدًا.\n_________\n(١) رقم (٤٧٦) في الصلاة، باب ما جاء في صلاة الضحى، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٣) قال: حدثنا وكيع. وفي (٢/٤٩٧و٤٩٩) قال: حدثنا علي بن عاصم. وعبد بن حميد (١٤٢٢) قال: حدثنا عثمان بن عمر. وابن ماجة (١٣٨٢) قال حدثنا أبو بكر بن أبي شيبة.،قال حدثنا وكيع، والترمذي (٤٧٦) قال:حدثنا محمد بن عبد الأعلى البصري، قال:حدثنا يزيد بن زريع.\nأربعتهم - وكيع، وعلي بن عاصم، وعثمان بن عمر، ويزيد بن زريع - عن نهاس بن قهم، عن شداد أبي عمار، فذكره.\nوقال الترمذي: وقد روى وكيع بن شميل وغير واحد من الأئمة هذا الحديث عن نهاس بن قهم،ولا نعرفه إلا من حديثه.","vol":"9","page":438},{"text":"٧١١٩ - (ت) أنس - ﵁ -: قال رسولُ الله - ﷺ-: «مَنْ صَلَّى الضُّحى ثنتي عشرةَ ركعة بنى الله له قصرًا من ذهب في الجنة» .\nأخرجه الترمذي (١) .\n_________\n(١) رقم (٤٧٣) في الصلاة، باب ما جاء في صلاة الضحى، وإسناده ضعيف، وقال الترمذي: حديث أنس حديث غريب لا نعرفه إلا من هذا الوجه، أقول: ولكن للحديث شواهد يعتضد بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٣٨٠) قال: حدثنا محمد بن عبد الله بن نمير، وأبو كريب والترمذي (٤٧٣) قال:حدثنا أبو كريب، محمد بن العلاء، قالا: ابن نمير، وأبو كريب ٠ حدثنا يونس بن بكير، قال حدثنا محمد بن إسحاق، عن موسى بن أنس،. (كذا في رواية ابن ماجة) وفي رواية الترمذي قال: ابن إسحاق:حدثني موسى بن فلان بن أنس،عن ثمامة، فذكره.\nوقال:حديث غريب، لا نعرفه إلا من هذا الوجه.","vol":"9","page":438},{"text":"<span data-type=\"title\" id=toc-1559>الفرع الثامن: في قيام رمضان</span>\n٧١٢٠ - (خ م ط ت د س) أبو هريرة - ﵁ - قال: «كان ⦗٤٣٩⦘ رسولُ الله - ﷺ- يُرغِّبُ في قيام رمضان، من غيرِ أن يأمرَهم فيه بعزيمة، فيقول: مَنْ قام رمضانَ إيمانًا واحتسابًا غُفِرَ له ما تقدَّم مِنْ ذَنْبِهِ، فَتُوفِّيَ رسولُ الله - ﷺ- والأمرُ على ذلك، ثم كان الأمرُ على ذلك في خلافة أبي بكر وصدرًا من خلافة عمر» .\nوفي رواية قال: سمعتُ رسولَ الله - ﷺ- يقول لرمضان: «من قامَهُ إيمانًا واحتسابًا غُفِرَ له ما تقدَّم من ذَنْبِهِ» .\nوفي رواية قال: «من قام ليلة القدر إيمانًا واحتسابًا غُفِرَ له ما تقدَّم من ذَنْبِهِ» أخرجه البخاري ومسلم.\nوللبخاري: «مَنْ يَقُمْ ليلةَ القدر إيمانًا واحتسابًا غُفِرَ له ما تقدَّم من ذنبه» .\nولمسلم قال: «مَنْ يَقُمْ ليلةَ القدر فيوافقها - أُراه [قال]: إيمانًا واحتسابًا - غُفِرَ له ما تقدَّم من ذنبه» .\nوأخرج «الموطأ» وأبو داود والترمذي والنسائي الرواية الأولى.\nوأخرج أبو داود والنسائي الرواية الثانية.\nوللنسائي: «من قامَ رمضانَ إيمانًا واحتسابًا غُفِرَ له ما تقدَّم مِنْ ذَنْبِهِ ومن قام ليلةَ القدر إيمانًا واحتسابًا غُفِرَ له ما تقدَّم من ذَنْبِهِ» (١) .\n_________\n(١) رواه البخاري ٤ / ٢١٧ في صلاة التراويح، باب فضل من قام رمضان، وباب فضل ليلة القدر، وفي الإيمان، باب قيام ليلة القدر من الإيمان، باب تطوع قيام رمضان من الإيمان، وباب صوم ⦗٤٤٠⦘ رمضان احتسابًا من الإيمان، وفي الصوم، باب من صام رمضان إيمانًا واحتسابًا ونية، ومسلم رقم (٧٥٩) في صلاة المسافرين، باب الترغيب في قيام رمضان وهو التراويح، والموطأ ١ / ١١٣ و١١٤ في الصلاة في رمضان، باب الترغيب في الصلاة في رمضان، وأبو داود رقم (١٣٧١) و(١٣٧٢) في الصلاة، باب تفريع أبواب شهر رمضان، والترمذي رقم (٨٠٨) في الصوم، باب الترغيب في قيام رمضان وما جاء فيه من الفضل، والنسائي ٤ / ١٥٥ - ١٥٧ في الصيام، باب ثواب من قام رمضان وصامه إيمانًا واحتسابًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n سيأتي تخريجه ٧١٤٧.","vol":"9","page":438},{"text":"٧١٢١ - (س) عائشة - ﵂ - مثل رواية أبي هريرة الأولى إلى قوله: «من ذنبه» ولها في أخرى قالت: «خرج رسولُ الله - ﷺ- في جوف الليل يصلِّي في المسجد ... وساق الحديث، وفيه: وكان يُرَغِّبُهم في قيام رمضان، من غيرِ أن يأمرَهم [فيه] بعزيمة، ويقول: مَنْ قامَ ليلةَ القدر إيمانًا واحتسابًا غُفِرَ له ما تقدَّم مِنْ ذَنْبِهِ، قالت: فتوفِّي رسولُ الله - ﷺ- والأمرُ على ذلك» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٥٥ في الصيام، باب ثواب من قام رمضان وصامه إيمانًا واحتسابًا، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٥٤) قال: أخبرنا محمد بن جبلة،قال: حدثنا المعافى، قال: حدثنا موسى، عن إسحاق بن راشد، عن الزهري، قال: أخبرني عروة بن الزبير، فذكره.\nقال المزي عقب إيراده لهذا الحديث «تحفة الأشراف» (١٢/١٦٤١١) ذكره (يعني النسائي) في جملة أحاديث، ثم قال: وكلها عندي خطأ، وينبغي أن يكون، وكان يرغبهم» من كلام الزهري، ليس عن عروة،عن عائشة،وإسحاق بن راشد ليس في الزهري بذاك القوى، وموسى بن أعين ثقة.\nقلت: الرواية الأولى تقدمت.","vol":"9","page":440},{"text":"٧١٢٢ - (س) عبد الرحمن بن عوف - ﵁ -: «أن النبيَّ - ﷺ- ذَكَرَ رمضانَ، ففضَّله على الشهور، فقال: مَنْ قام رمضانَ إيمانًا واحتسابًا خرجَ من ذُنُوبِه كيومِ ولدتْهُ أمُّهُ» أخرجه النسائي وقال: هذا خطأ، والصواب: أنَّه عن أبي هريرة.\nوفي أخرى - فذكر مثله - وقال: «مَنْ صامَه وقامَه إيمانًا واحتسابًا» .\nوفي أخرى قال: «إن الله فَرَضَ صيامَ رمضانَ، وسَنَنْتُ لكم قِيامَه، ⦗٤٤١⦘ فمن صامه وقامه إيمانًا واحتسابًا خرَجَ من ذنوبه كيوم ولدتْه أمُّه» (١) .\n_________\n(١) رواه النسائي ٤ / ١٥٨ في الصيام، باب ثواب من قام رمضان وصامه إيمانًا واحتسابًا، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٥٨) قال: حدثنا الفضل بن دكين، قال: حدثنا نصر بن علي، قال: حدثني النضر بن شيبان، أنه لقي أبا سلمة بن عبد الرحمن فقال: حدثني بأفضل شيء سمعته يذكر في شهر رمضان، فقال أبو سلمة، فذكره.\nوقال النسائي: هذا خطأ والصواب أبو سلمة عن أبي هريرة.","vol":"9","page":440},{"text":"<span data-type=\"title\" id=toc-1560>الفرع التاسع: في صلاة الجنازة، وتشييعها</span>\n٧١٢٣ - (خ م ت د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ شَهِدَ الجنازة حتى يُصَلَّىَ عليها فله قِيراط، ومن شَهِدَها حتى تُدْفَنَ فله قيراطان، قيل: وما القيراطان؟ قال: مِثْلُ الجبلين العظيمين» .\nزاد في رواية: قال: ابن شهاب قال سالم بن عبد الله: وكان ابنُ عمر يصلِّي عليها، ثم ينصرف، فلما بلغه حديثُ أبي هريرة قال: «لقد ضَيَّعْنا قراريطَ كثيرة» .\nوفي رواية قال: سمعتُ رسولَ الله - ﷺ- يقول: «من تَبِعَ جنازة فله قيراط من الأجر» فقال ابنُ عمر: أكثرَ علينا أبو هريرة، فبعثَ إلى عائشة فسألها، فصدَّقتْ أبا هريرة، فقال ابنُ عمر: لقد فَرَّطنا في قَراريطَ كثيرة.\nوفي رواية مثل الأولى إلى قوله: «مِثْلُ الجبلين العظيمين» وقال: «حتى يفرُغَ منها» .\nوفي أخرى: «حتى تُوضَعَ في اللحد» . ⦗٤٤٢⦘\nوفي أخرى «ومن اتَّبعَها حتى تُدْفَنَ» أخرجه البخاري ومسلم.\nوللبخاري قال: «من تَبِعَ جنازةَ مسلم إيمانًا واحتسابًا وكان معها حتى يُصلَّى عليها ويُفرَغ من دفنها، فإنه يرجع من الأجر بقيراطين، كُلُّ قيراط مِثْلُ أُحُد، ومن صلَّى عليها ثم رجع قبل أن تُدْفَنَ فإنه يرجع بقيراط» .\nولمسلم قال: «من صلى على جنازة ولم يتبعها فله قيراط، فإنْ تَبِعَها فله قيراطان، قيل: وما القيراطان؟ قال: أصغرُهما مثل أُحُد» .\nوفي أخرى قال: قلتُ لأبي هريرة: «وما القيراط؟ قال: مِثْلُ أُحُد» .\nوفي أخرى: عن عامر بن سعد بن أبي وقاص: أنه كان قاعدًا عندَ ابنِ عُمَرَ، إذ طلع خَبَّاب صاحبُ المقصورة، فقال: يا عبدَ الله بنَ عمر، ألا تسمعُ ما يقول أبو هريرة؟ يقول: إنه سمع رسولَ الله - ﷺ- يقول: مَنْ خَرَجَ مع جنازة من بيتها، وصلَّى عليها، واتَّبعها حتى تُدْفَنَ، كان له قيراطان من أجر، كُلُّ قيراط مِثْلُ أحُد، ومن صلَّى عليها ثم رجع كان له من الأجر مِثْلُ أحُد، فأرسل ابنُ عمر خبّابًا إلى عائشةَ يسألها عن قول أبي هريرة، ثم يرجع إليه فيخبره بما قالت، وأخذ ابنُ عمر قبضة من حصى المسجد يقلِّبها في يده حتى رجع، فقال: قالت عائشةُ: صَدَقَ أبو هريرة، فضرب ابنُ عمر بالحصى الذي كان في يده الأرضَ، ثم قال: لقد فَرَّطْنا في قراريط كثيرة.\nوأخرج أبو داود رواية مسلم الأولى، وزاد «أحدهما مثل أحد» وأخرج ⦗٤٤٣⦘ نحو روايته الآخرة، ولم يذكر فيها قصة الحصى، ولا قول ابن عمر.\nوأخرج النسائي الرواية الأولى، والرواية التي للبخاري، وأخرج الترمذي الرواية الأولى (١) .\n_________\n(١) رواه البخاري ٣ / ١٥٨ في الجنائز، باب من انتظر حتى يدفن، وباب فضل اتباع الجنائز، وفي الإيمان، باب اتباع الجنائز من الإيمان، ومسلم رقم (٩٤٥) في الجنائز، باب فضل الصلاة على الجنازة واتباعها، وأبو داود رقم (٣١٦٨) و(٣١٦٩) في الجنائز، باب فضل الصلاة على الجنائز وتشييعها، والترمذي رقم (١٠٤٠) في الجنائز، باب ما جاء في فضل الصلاة على الجنازة، والنسائي ٤ / ٧٦ و٧٧ في الجنائز، باب ثواب من صلى على جنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٠١) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله (ح) وعتاب. قال: حدثنا عبد الله. والبخاري (٢/١١٠) قال: حدثنا أحمد بن شبيب بن سعيد. قال حدثني أبي. مسلم (٣/٥١) قال: حدثني أبو الطاهر وحرملة بن يحيى وهارن بن سعيد الأيلي. قال هارون: حدثنا. وقال الآخران: أخبرنا ابن وهب. والنسائي (٤/٧٦) قال: أخبرنا سويد. قال: أخبرنا عبد الله.\nثلاثتهم - عبد الله بن المبارك، وشبيب بن سعيد، وابن وهب- عن يونس، عن الزهري، عن عبد الرحمن الأعرج، فذكره.\n* الروايات متقاربة المعنى.\nوعن عامر بن سعد بن أبي وقاص؛ أنه كان قاعدا عند عبد الله بن عمر إذا طلع خباب صاحب المقصورة، فقال: ياعبد الله بن عمر ألا تسمع ما يقول أبوهريرة، أنه سمع رسول الله -ﷺ- يقول: «من خرج من جنازة من بيتها، وصلى عليها، ثم تبعها حتى تدفن، كان له قيراطان من أجر، كل قيراط مثل أحد، ومن صلى عليها ثم رجع، كان له من الأجر مثل أحد» .\nفأرسل ابن عمر خبابا إلى عائشة يسألها عن قول أبي هريرة، ثم يرجع إليه فيخبره ماقالت: وأخذ ابن عمر قبضة من حصى المسجد يقبلها في يده حتى رجع إليه الرسول. فقال: قالت عائشة: صدق أبو هريرة فضرب ابن عمر بالحصى الذي كان في يده الأرض. ثم قال لقد فرطنا في قراريط كثيرة» .\nأخرجه مسلم (٣/٥٢) قال حدثني محمد بن عبد الله بن نمير. وأبو داود (٣١٦٩) قال: حدثنا هارون بن عبد الله وعبد الرحمن بن حسين الهروي.\nثلاثتهم - محمد، وهارون، وعبد الرحمن - عن عبد الله بن يزيد المقرئ، قال: حدثنا حيوة، قال: حدثني أبو صخر، وهو حميد بن زياد، أن يزيد بن عبد الله بن قسيط حدثه، عن داود بن عامر بن سعد بن أبي وقاص، عن أبيه فذكره.\nوبلفظ: «من صلى على جنازة كان له قيراط، ومن اتبعها حتى يفرغ من أمرها كان له قيراطان. أحدهما مثل أحد» .\nأخرجه الحميدي (١٠٢١) قال: حدثنا سفيان. قال حدثنا سمي مولى أبي بكر. وأحمد (٢/٢٤٦) قال: حدثنا سفيان، أنا سألته، عن سميي. ومسلم (٣/٥١) قال: حدثني محمد بن حاتم. قال: حدثنا بهز. قال: حدثنا وهيب. قال حدثنا سهيل، وأبو داود (٣١٦٨) قال: حدثنا مسدد. قال: حدثنا سفيان عن سمي.\nكلاهما - سمي مولى أبي بكر، وسهيل بن أبي صالح - عن أبي صالح فذكره.\nوبلفظ: «من صلى على جنازة فله قيراط، ومن تبعها حتى يقضى دفنها قله قيراطان، أحدهما أو أصغرهما مثل أحد» .\nفذكرت ذلك لابن عمر، فأرسل إلى عائشة فسألها عن ذلك؟ فقالت: صدق أبو هريرة. فقال ابن عمر: لقد فرطنا في قراريط كثيرة.\nأخرجه أحمد (٢/٤٧٠) قال: حدثنا يحيى بن سعيد. وفي (٢/٤٩٨و ٥٠٣) قال: حدثنا يزيد. والترمذي (١٠٤٠) قال: حدثنا أبو كريب. قال: حدثنا عبدة بن سليمان.\nثلاتتهم - يحيى بن سعيد، ويزيد وعبدة - عن محمد بن عمرو، عن أبي سلمة، فذكره.\nوبلفظ «من تبع جنازة وصلى عليها، فله قيراط، ومن انتظر حتى يقضى قضاءها، فله قيراطان. قالوا يارسول الله وما القيراطان؟ قال: أحدهما مثل أحد» .\nأخرجه أحمد (٢/٥٢١) قال: حدثنا عبد الصمد. قال: حدثنا هشام (ح) وعبد الوهاب. قال: أخبرنا هشام. والترمذي كتاب العلل (٥/٧٦١) قال: حدثنا محمد بن بشار. قال: حدثنا معاذ بن هشام. قال: حدثني أبي (ح) وحدثنا عبد الله بن عبد الرحمن. قال: أخبرنا مروان بن محمد، عن معاوية بن سلام.\nكلاهما - هشام، ومعاوية بن سلام - عن يحيى بن أبي كثير، عن أبي مزاحم، فذكره.\nوبلفظ: «من اتبع جنازة مسلم إيمانا واحتسابا وكان معه حتى يصلى عليها، ويفرغ من دفنها، فإنه يرجع من الأجر بقيراطين، كل قيراط مثل أحد، ومن صلى عليها. ثم رجع قبل أن تدفن فإنه يرجع بقيراط» .\nأخرجه البخاري (١/١٨) قال: حدثنا أحمد بن عبد الله بن علي المنجوفي. قال: حدثنا روح. قال: حدثنا عوف، عن الحسن ومحمد فذكراه.\n* أخرجه أحمد (٢/٤٣٠) قال: حدثنا يحيى. وفي (٢/٤٩٣) قال: حدثنا محمد بن جعفر. (ح) وإسحاق، يعني ابن يوسف الأزرق. والنسائي (٤/٧٧) قال: أخبرنا محمد بن بشار. قال: حدثنا محمد ابن جعفر وفي (٨/١٢٠) قال: أخبرنا عبد الرحمن بن محمد بن سلام. قال: حدثنا إسحاق، يعني ابن يوسف الأزرق.\nثلاثتهم - يحيى، ومحمد بن جعفر، وإسحاق بن يوسف الأزرق - عن عوف، عن محمد بن سيرين، عن أبي هريرة، فذكر نحوه. ليس فيه: «الحسن»\nوبلفظ: «من صلى على جنارة فله قيراط، ومن اتبعها حتى توضع في القبر فقيراطان» .\nقال: قلت: ياأبا هريرة، وما القيراط؟ قال: مثل أحد\nأخرجه أحمد (٢/٤٧٤) . ومسلم (٣/٥١) قال: حدثني محمد بن حاتم\nكلاهما - أحمد، ومحمد بن حاتم - عن يحيى بن سعيد، عن يزيد بن كيسان، عن أبي حازم، فذكره.\nوبلفظ: «من تبع جنازة فصلى عليها، أو قال: من صلى عليها - شعبة شك - فله قيراط، فإن شهد دفنها، فله قيراطان، القيراط مثل أحد» .\nأخرجه أحمد (٢/٤٥٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة عن عبد الملك بن عمير. قال: سمعت سالما البراد. أبا عبد الله، فذكره.\nوبلفظ: «من صلى على جنازة فاتبعها، فله قيراطان، مثلي أحد، ومن صلى ولم يتبعها فله قيراط مثل أحد» قال: أبو بكر: القيراط مثل أحد. أخرجه أحمد (٢/٢٧٣) قال: حدثنا عبد الرزاق. وابن بكر. قالا: أخبرنا ابن جرير. قال: أخبرني الحارث بن عبد المطلب.، وقال ابن بكر: ابن عبد الملك. أن نافع بن جبير أخبره، فذكره.\nوبلفظ: «من شهد الجنارة حتى يصلي، فله قيراط، ومن شهد حتى تدفن، كان له قيراطان. قيل: وما القيراطان؟ قال: مثل الجبلين العظيمين.» .\nأخرجه البخاري (٢/١١٠) قال: حدثنا عبد الله بن مسلمة. قال: قرأت على ابن أبي ذئب، عن سعيد ابن أبي سعيد المقبري، عن أبيه، فذكره.\nوبلفظ: «من تبع جنازة يحمل من علوها، وحثا في قبرها، وقعد حتى يؤذن له، آب بقيراطين من الأجر، كل قيراط مثل أحد» .\nأخرجه أحمد (٢/٣٢٠ و٥٣١) قال: حدثنا أبو عبد الرحمن، عبد الله بن يزيد. قال: حدثنا ابن لهيعة، عن عبد الله بن هبيرة، عن أبي تميم الجيشاني. قال: كتب إلى عبد الله بن هرمز، مولى من أهل المدينة، فذكره.\nوبلفظ: «من تبع جنازة فصلى عليها فله قيراط، فإن شهد دفنها فله قيراطان، القيراط أعظم من أحد» .\nفقال له ابن عمر - ﵁ - أبا هر انظر ما تحدث عن رسول الله -ﷺ- فقام إليه أبو هريرة حتى انطلق به إلى عائشة فقال لها: ياأم المؤمنين أنشدك بالله أسمعت رسول الله -ﷺ- يقول:: «من تبع جنازة فصلى عليها فله قيراط، فإن شهد دفنها فله قيراطان» .\nفقالت: اللهم نعم. فقال: أبو هريرة: إنه لم يكن يشغلني عن رسول الله -ﷺ- غرس الودي، ولا صفق بالأسواق،: إني إنما كنت أطلب من رسول الله -ﷺ- كلمة يعلمنيها، وأكلة يطعمنيها، فقال. له ابن عمر: أنت يا أبا هريرة كنت ألزمنا لرسول الله -ﷺ- وأعلمنا بحديثه.\nأخرجه أحمد (٢/٢) قال: حدثنا هشيم: عن يعلي بن عطاء، عن الوليد بن عبد الرحمن القرشي، عن ابن عمر ﵁ - فذكره..\n* أخرجه أحمد (٢/٣٨٧) قال: حدثنا بهز. قال: حدثنا حماد بن سلمة عن يعلى بن عطاء، عن الوليد بن عبد الرحمن، أن أبا هريرة حدث عن النبي -ﷺ- فذكر نحوه. ليس في إسناده: «ابن عمر» .\nوبلفظ: «من تبع جنازة، فصلى عليها، ثم انصرف، فله قيراط من الأجر، ومن تبعها فصلى عليها، ثم قعد حتى يفرغ من دفنها فله قيراطان، من الأجر، كل واحد منها أعظم من أحد» .\nأخرجه النسائي (٤/٧٧) قال: أخبرنا الحسن بن قزعة..قال: حدثنا مسلمة بن علقمة. قال: أنبأنا داود، عن عامر، فذكره.\nوبلفظ: «من صلى على جنازة، فله قيراط، ومن انتظرها حتى توضع في اللحد فله قيراطان، والقيراطان مثل الجبلين العظيمين.» .\nأخرجه أحمد (٢/٢٣٣) . قال: حدثنا عبد الأعلى. وفي (٢/٢٨٠) قال: حدثنا عبد الرزاق. والبخاري (٢/هامش (١١٠) قال: حدثني عبد الله بن محمد قال: حدثنا هشام. ومسلم (٣/٥١) قال: حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا عبد الأعلى. (ح) وحدثنا ابن رافع وعبد بن حميد، عن عبد الرزاق. وابن ماجة (١٥٣٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الأعلى. والنسائي (٤/٧٦) قال: أخبرنا نوح بن حبيب. قال: أنبأنا عبد الرزاق.\nثلاثتهم - عبد الأعلى، وعبد الرزاق، وهشام بن يوسف - عن معمر، عن الزهري، عن سعيد بن المسيب، فذكره\nوأخرجه مسلم (٣/٥١) قال: حدثني عبد الملك بن شعيب بن الليث قال: حدثني أبي، عن جدي، قال: حدثني عقيل بن خالد، عن ابن شياب، أنه قال: حدثني رجال عن أبي هريرة، عن النبي -ﷺ- بمثل حديث معمر..قال: من اتبعها متى تدفن. * الروايات متقاربة المعنى، وأثبتنا لفظ رواية النسائي.","vol":"9","page":441},{"text":"٧١٢٤ - (م) ثوبان - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ صَلَّى على جنازة فله قيراط، فإن شَهِدَ دَفْنَها فله قيراطان، القيراطُ مِثْل أحُد» .\nوفي رواية: «سئل النبيُّ - ﷺ- عن القيراط؟ فقال: مِثْلُ أحُد» . أخرجه مسلم (١) .\n_________\n(١) رقم (٩٤٦) في الجنائز، باب فضل الصلاة على الجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٧٦) قال:حدثنا أبو قطن، قال:حدثنا هشام وفي (٥/٢٧٧ و٢٨٢) قال:حدثنا يحيى بن سعيد، قال: شعبة حدثنا. وفي (٥/٢٨٣) قال:حدثنا عبد الملك بن عمرو، قال: حدثنا هشام يعني ابن أبي عبد الله (ح) وابن جعفر يعني غندر، قال:حدثنا سعيد وفي (٥/٢٨٤) قال: حدثنا عفان، قال: حدثنا أبان. وفي (٥/٢٨٤) قال: حدثنا أبان. وفي (٥/٢٨٤) قال:حدثنا عبد الوهاب الخفاف، قال: أخبرنا سعيد. ومسلم (٣/٥٢) قال: حدثنا محمد بن بشار، قال:حدثنا يحيى بن سعيد. قال: حدثنا شعبة. (ح) وحدثني ابن بشار. قال:حدثنا معاذ بن هشام، قال: حدثني أبي (ح) وحدثنا ابن المثنى. قال:حدثنا ابن أبي عدي، عن سعيد (ح) وحدثني زهير بن حرب، قال: حدثنا عفان، قال: حدثنا أبان. وابن ماجة (١٥٤٠) قال:حدثنا حميد بن مسعدة،قال: حدثنا خالد بن الحارث. قال: حدثنا سعيد.\nأربعتهم - هشام، وشعبة، وسعيد،وأبان - عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، فذكره.","vol":"9","page":443},{"text":"٧١٢٥ - (س) البراء بن عازب - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ تَبِعَ جنازة حتى يُصَلَّى عليها كان له من الأجر قيراط، ومَنْ مشى مع الجنازة حتى تُدْفَنَ، كان له من الأجر قيراطان، والقيراطُ مِثْلُ أحُد» أخرجه النسائي (١) .\n_________\n(١) ٤ / ٥٤ و٥٥ في الجنائز، باب فضل من يتبع جنازة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٢٩٤) قال:حدثنا قتيبة بن سعيد (قال عبد الله بن أحمد): وكتب به إلى قتيبة، قال عبد الله: وحدثناه صالح بن عبد الله الترمذي، وأبو معمر. والنسائي (٤/٥٤) قال: أخبرنا قتيبة.\nثلاثتهم - قتيبة، وصالح،وأبو معمر - قالوا:حدثنا عبثر بن القاسم، عن برد أخي يزيد بن أبي زياد، عن المسيب، فذكره.","vol":"9","page":443},{"text":"٧١٢٦ - (س) [عبد الله] بن مغفَّل - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ تَبِعَ جنازة حتى يُفرَغ منها فله قيراطان، فإن رجع قبل أن يُفْرَغَ منها، فله قيراط» أخرجه النسائي (١) .\n_________\n(١) ٤ / ٥٥ في الجنائز، باب فضل من يتبع جنازة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٨٦) قال:حدثنا أبو النضر،قال:حدثنا المبارك. وفي (٥/٥٧) قال: حدثنا روح، قال: حدثنا أشعث. والنسائي (٤/٥٥) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا أشعث.\nكلاهما - المبارك بن فضالة، وأشعث - عن الحسن، فذكره.","vol":"9","page":444},{"text":"<span data-type=\"title\" id=toc-1561>الفرع العاشر: في فضل<span data-type=\"title\" id=toc-1562> التأمين </span>وأدعية الصلاة</span>\nالتأمين\n٧١٢٧ - (خ م ط د ت س) أبو هريرة - ﵁ -: أن رسولَ الله - ﷺ- قال: «إذا أمَّنَ الإمام فأمِّنُوا، فإن من وافق تَأمينُهُ تأمينَ الملائكةِ، غُفِرَ له ما تقدَّم من ذَنْبِهِ» .\nقال ابن شهاب: وكان رسولُ الله - ﷺ- يقول: «آمين» .\nأخرجه البخاري ومسلم.\nوللبخاري أن رسولَ الله - ﷺ- قال: «إذا أمَّن القارئُ فأمِّنُوا، فإنَّ الملائكةَ تُؤَمِّن، فمن وافق تأمينُه تأمينَ الملائكة، غُفِرَ له ما تقدَّم من ذَنْبِهِ» . ⦗٤٤٥⦘\nوفي أخرى قال: «إذا قال أحدكم: آمين، وقالت الملائكة في السماءِ: آمين، فوافقت إحداهما الأخرى، غُفِرَ له ما تقدَّم من ذَنْبِهِ» .\nولمسلم مثل هذه الرواية.\nوللبخاري قال: «إذا قال الإمام: ﴿غير المغضوب عليهم ولا الضالين﴾ فقولوا: آمين، فإنه من وافق قولُه قولَ الملائكةِ، غُفِرَ له ما تقدَّم من ذنبه» .\nولمسلم قال: «إذا قال القارئُ: ﴿غير المغضوب عليهم ولا الضالين﴾ وقال مَنْ خلفه: آمين، فوافق قولُه قولَ أهل السماء، غُفِرَ له ما تقدَّم مِنْ ذَنبه» .\nوأخرج «الموطأ» وأبو داود والنسائي الأولى والثالثة والرابعة، وأخرج الترمذي الأولى (١) .\n_________\n(١) رواه البخاري ٢ / ٢١٨ و٢١٩ في صيغة الصلاة، باب جهز الإمام بالتأمين، وفي الدعوات، باب التأمين، ومسلم رقم (٤٠٩) و(٤١٠) في الصلاة، باب التسميع والتحميد والتأمين، والموطأ ١ / ٨٧ في الصلاة، باب ما جاء في التأمين خلف الإمام، وأبو داود رقم (٩٣٤) و(٩٣٥) و(٩٣٦) في الصلاة، باب التأمين وراء الإمام، والترمذي رقم (٢٥٠) في الصلاة، باب ما جاء في فضل التأمين، والنسائي ٢ / ١٤٣ و١٤٤ في الافتتاح، باب جهر الإمام بآمين، وباب الأمر بالتأمين خلف الإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «إذا قال الإمام ﴿غير المغضوب عليهم ولا الضالين﴾ فقولوا: آمين، فإنه من وافق قوله قول الملائكة، غفر له ما تقدم من ذنبه» .\n١-أخرجه مالك (الموطأ) (٧٦) . وأحمد (٢/٤٥٩) قال: قرأت على عبد الرحمن. (ح) وحدثنا إسحاق. والخباري (١/١٩٨) قال: حدثنا عبد الله بن مسلمة. وفي (٦/٢١) قال: حدثنا عبد الله بن يوسف. وفي القراءة خلف الإمام (٢٣٣) قال: حدثني إسماعيل. وأبو داود (٩٣٥) قال: حدثنا القعنبي. والنسائي (٢/١٤٤) وفي الكبرى (٩١١) قال: أخبرنا قتيبة. وفي الكبري (تحفة الأشراف) (٩/١٢٥٧٦) عن سويد ابن نصر، عن عبد الله بن المبارك (ح) وعن الحارث بن مسكين، عن عبد الرحمن بن القاسم.\nثمانيتهم - عبد الرحمن بن مهدي، وإسحاق، وعبد الله بن مسلمة القعنبي، وعبد الله بن يوسف وإسماعيل، وقتيبة، وعبد الله بن المبارك، وعبد الرحمن بن القاسم - عن مالك عن سمي.\n٢- وأخرجه مسلم (٢/١٨) قال حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب، يعني ابن عبد الرحمن. وابن خزيمة (٥٧٠) قال: أخبرنا أحمد بن عبدة الضبي. قال: أخبرنا عبد العزيز - يعني ابن محمد الدراوردي. كلاهما - يعقوب وعبد العزيز - عن سهيل.\nكلاهما - سمي مولى أبي بكر، وسهيل - عن أبي صالح السمان، فذكره.\nوبلفظ: «إذا قال أحدكم: آمين. وقالت الملائكة في السماء: آمين. فوافقت إحداهما الأخرى، غفر له ماتقدم من ذنبه» .\nأخرجه مالك (الموطأ) (٧٦) . وأحمد (٢/٤٥٩) قال: قرأت على عبد الرحمن: مالك. والبخاري (١/١٩٨) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٢/١٧) قال: حدثنا عبد الله بن مسلمة قال القعنبي. قال: حدثنا المغيرة. والنسائي (٢/١٤٤) وفي الكبرى (٩١٢) قال: أخبرنا قتيبة، عن مالك. وفي الكبرى (تحفة الأشراف (١٠/١٣٨٢٦) عن محمد بن سلمة، عن ابن القاسم، عن مالك، وفي (١٠/١٣٦٤١) عن عبد الملك بن شعيب بن الليث بن سعد، عن أبيه، عن جده، عن جعفر بن ربيعة.\nثلاثتهم - مالك، والمغيرة بن عبد الرحمن الحزامي، وجعفر ٠ عن أبي الزناد، عن الأعرج - فذكره.\nوبلفظ: «إذ أمن الإمام فأمنوا، فإنه من وافق تامينه تأمين الملائكة غفر له ما تقدم من ذنبه.» .\nأخرجه مالك (الموطأ) (٧٦) . وأحمد (٢/٢٣٣) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٤٥٩) قال: قرأت على عبد الرحمن بن مهدي: مالك والدارمي (١٢٤٩) قال: أخبرنا نصر بن علي، قال: حدثنا عبد الأعلى، عن معمر. والبخاري (١/١٩٨) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، ومسلم (٢/١٧) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (٩٣٦) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٨٥٢) قال: حدثنا بكر بن خلف، وجميل بن الحسن. قالا: حدثناعبد الأعلى. قال: حدثني معمر. (ح) وحدثنا أحمد بن عمرو بن السرح المصري وهاشم بن القاسم الحراني. قالا: حدثنا عبد الله بن وهب. عن يونس. والترمذي (٢٥٠) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا زيد ابن حباب. قال: حدثنا مالك بن أنس. والنسائي (٢/١٤٤) وفي الكبرى (٩١٠) قال: أخبرنا قتيبة، عن مالك. وفي الكبرى (تحفة الأشراف) (١٠/١٣٣٢٧) . عن سويد بن نصر، عن عبد الله بن المبارك، عن يونس بن يزيد (وابن خزيمة (١٥٨٣) قال: حدثنا يونس بن عبد الأعلى الصدفي، قال: حدثنا ابن وهب. قال: أخبرني يونس.\nثلاثتهم - ومالك، ومعمر، ويونس - عن الزهري، عن سعيد بن المسيب، وأبي سلمة بن عبد الرحمن، فذكراه.\n* أخرجه الحميدي (٩٣٣) قال: حدثنا سفيان بن عيينة، وأحمد (٢/٢٣٨) قال: حدثنا سفيان بن عيينة. وفي (٢/٢٧٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٨/١٠٦) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وابن ماجة (٨٥١) قال: حدثنا أبو بكر بن أبي شيبة وهشام بن عمار. قالا: حدثنا سفيان بن عيينة. والنسائي (٢/١٤٣) وفي الكبري (٩٠٨) قال: أخبرنا محمد بن منصور قال: حدثنا سفيان. وافي (٢/١٤٤) وفي الكبرى (٩٠٩) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا يزيد بن زريع. قال: حدثنا معمر. وابن خزيمة (٥٦٩) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن المخزومي وعلي بن خشرم. قالوا: حدثنا سفيان ٠ وفي (٥٧٥) قال: حدثنا محمد بن عبد الأعلى الصنعاني، وعمرو بن علي. قالا: حدثنا يزيد، وهو ابن زريع. قال: أخبرنا معمر.\nكلاهما - سفيان بن عيينة، معمر - عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، فذكره (ليس فيه أبو سلمة) .\n* وأخرجه أحمد (٢/٤٤٩) قال: حدثنا يزيد. قال: أخبرنا محمد. والدارمي (١٢٤٨) قال: أخبرنا يزيد ابن هارون. قال: أخبرنا محمد بن عمرو. والنسائي (٢/١٤٣) . وفي الكبرى (٩٠٧) قال: أخبرنا عمرو ابن عثمان. قال: حدثنا بقية. عن الزبيدي. قال: أخبرني الزهري، وفي الكبرى (تحفة الأشراف -١١/١٥١٥٣) عن سعيد بن عبد الرحمن، عن سفيان بن عيينة، عن الزهري. وفي (١١/١٥٢٠٩) عن عمرو بن عثمان.، عن الوليد بن مسلم، عن الأوزاعي، عن الزهري، وفي (١١/١٥٢٣٦) عن العباس بن الوليد بن مزيد، عن أبيه، عن الأوزاعي، عن قرة بن عبد الرحمن، عن الزهري.\nكلاهما - محمد بن عمرو، والزهري - عن أبي سلمة، فذكره.، ليس فيه (سعيد بن المسيب)\nوبلفظ: «إذا قال أحدكم: آمين. والملائكة في السماء. فيوافق إحداهما الأخرى، غفر له ماتقدم من ذنبه» .\nأخرجه أحمد (٢/٣١٢) . ومسلم (٢/١٨) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد، ومحمد بن رافع - قالا: حدثنا عبد الرزاق. قال: حدثنا معمر. عن همام، فذكره.\nوبلفظ: «إذا قال الإمام: ولا الضالين فقولوا: آمين.» .\nأخرجه البخاري في القراءة خلف الإمام (٢٣٦) قال: حدثنا محمود، قال: أنبأنا أبو داود. قال: أنبأنا شعبة، عن يعلى بن عطاء، قال: سمعت أبا علقمة الهاشمي. فذكره.\nوبلفظ: «إذا قال أحدكم في الصلاة: آمين. والملائكة في السماء آمين. فوافق إحداهما الأخرى. غفر له ما تقدم من ذنبه.» .\nأخرجه مسلم (٢/١٧) قال: حدثني حرملة بن يحيى. قال: حدثني ابن وهب. قال: أخبرني عمرو، أن أبا يونس حدثه، فذكره.\nوبلفظ: «كان رسول الله -ﷺ- إذا تلا: ﴿غير المغضوب عليهم ولا الضالين﴾ قال: آمين حتى يسمع من يليه من الصف الأول.» .\nأخرجه أبو داود (٩٣٤) قال: حدثنا نصر بن علي. وابن ماجة (٨٥٣) قال: حدثنا محمد بن بشار.\nكلاهما - نصر بن علي، ومحمد بن بشار - عن صفوان بن عيسى، عن بشر بن رافع، عن أبي عبد الله، فذكره.","vol":"9","page":444},{"text":"<span data-type=\"title\" id=toc-1563>الدعاء</span>\n٧١٢٨ - (خ ط د ت س) رفاعة بن رافع الزرقي - ﵁ - قال: «كنا نصلِّي وراءَ النبيِّ - ﷺ-، فلما رفع رأسه من الركعة الأولى قال: سمع الله لمن حمده، وقال رجل وراءه: ربَّنا ولك الحمد، حمدًا كثيرًا طيبًا مبارَكًا ⦗٤٤٦⦘ فيه، فلما انصرف قال: مَنِ المتكلِّمُ؟ قال: أنا، قال: لقد رأيتُ بِضعة وثلاثين ملَكًا يَبْتدرونها، أيُّهم يكتبها أولَ» أخرجه البخاري وأبو داود و«الموطأ» والنسائي.\nوفي رواية الترمذي - وأخرجها أبو داود أيضًا - قال: «صَلَّيتُ خَلْفَ رسولِ الله - ﷺ-، فَعَطَسْتُ، فقلتُ: الحمد لله حمدًا كثيرًا طيبًا مبارَكًا فيه، مبارَكًا عليه، كما يُحِبُّ ربُّنا ويَرْضى، فلما صلَّى رسولُ الله - ﷺ- انصرف، فقال: من المتكلِّمُ في الصلاة؟ فلم يتكلَّمْ أحد، ثم قالها الثانية: مَنِ المتكلِّمُ في الصلاة؟ فلم يتكلَّم أحد، ثم قالها الثالثةَ: من المتكلِّم في الصلاة؟ فقال رِفاعةُ: أنا يا رسول الله، قال: كيف قلتَ؟ قال: قلتُ: الحمد لله حمدًا كثيرًا طيبًا مباركًا فيه، مباركًا عليه، كما يُحِبُّ ربُّنا ويَرْضى، فقال النبيُّ - ﷺ-: والذي نفسي بيده، لقد ابتدرها بِضْعة وثلاثون مَلَكًا أيُّهم يَصْعَدُ بها» (١) .\n_________\n(١) رواه البخاري ٢ / ٢٣٧ و٢٣٨ في صفة الصلاة، باب فضل ربنا لك الحمد، والموطأ ١ / ٢١١ و٢١٢ في القرآن، باب ما جاء في ذكر الله ﵎، وأبو داود رقم (٧٧٠) و(٧٧٣) في الصلاة، باب ما يستفتح به الصلاة من الدعاء، والترمذي رقم (٤٠٤) في الصلاة، باب ما جاء في الرجل يعطس في الصلاة، والنسائي ٢ / ١٩٦ في الافتتاح، باب ما يقول المأموم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم برقم (٢١٧٣)\nوالرواية الثانية:\nأخرجها أبو داود (٧٧٣) قال: حدثنا قتيبة بن سعيد، وسعيد بن عبد الجبار والترمذي (٤٠٤) قال: حدثنا قتيبة. والنسائي (٢/١٤٥) وفي الكبرى (٩١٣) قال: أخبرنا قتيبة.\nكلاهما - قتيبة، وسعيد بن عبد الجبار - عن رفاعة بن يحيى بن عبد الله بن رفاعة بن رافع الزرقي، عن عم أبيه معاذ بن رفاعة بن رافع، فذكره.","vol":"9","page":445},{"text":"٧١٢٩ - (م ت س) عبد الله بن عمر - ﵄ - قال: «إنَّ رجلًا جاءَ قد حفَزَهُ النَّفَسُ، ورسولُ الله - ﷺ- قد ركع، فقال: الله أكبر كبيرًا، والحمد لله كثيرًا، وسبحان الله بكْرة وأصيلًا، فقال النبيُّ - ﷺ-: عَجِبْتُ لها، فُتِحَتْ لها أبوابُ السماء» . ⦗٤٤٧⦘\nوفي رواية «أن الرجل قال: الحمد لله، حمدًا كثيرًا طيبًا مبارَكًا فيه، قال ابن عمر: فما تركتُها منذ سمعتُ من النبيِّ - ﷺ-» أخرجه مسلم.\nوفي رواية الترمذي: قال: بينما نحن نصلِّي مع رسولِ الله - ﷺ-، إذ قال رجل من القوم: الله أكبر كبيرًا، والحمدُ لله كثيرًا، وسبحان الله بكرة وأصيلًا، فقال رسولُ الله - ﷺ-: «مَن القائل كذا وكذا؟ فقال رجل من القوم: أنا يا رسولَ الله، قال: عجبتُ لها، فُتِحَتْ لها أبوابُ السماء، قال ابن عمر: فما تركتهن منذ سمعتُ من رسولِ الله - ﷺ-» .\nوفي رواية النسائي قال: «قام رجل خلفَ النبيِّ - ﷺ- فقال: الله أكبر ... وذكر الحديث إلى قوله: فقال رجل: أنا يا نبيَّ الله، فقال: لقد رأيتُها ابتدَرها اثنا عشر مَلَكًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حفزه النفس) حفزه يحفِزه: إذا دفعه وساقه، وحفزه النَّفَس: إذا تتابع وتدارك، فكأن النَّفَس قد دفعه بتتابعه.\n_________\n(١) رواه مسلم رقم (٦٠١) في المساجد، ومواضع الصلاة، باب ما يقال بين تكبيرة الإحرام والقراءة، والترمذي رقم (٣٥٨٦) في الدعوات، باب رقم (١٣٧)، والنسائي ٢ / ١٢٥ في الافتتاح، باب القول الذي يفتتح به الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٢/١٤) (٤٦٢٧) قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا الحجاج بن أبي عثمان. وفي (٢/٩٧) (٥٧٢٢) قال: حدثنا حسن بن موسى قال: حدثنا ابن لهيعة. ومسلم (٢/٩٩) قال: حدثنا زهير بن حرب. والترمذي (٣٥٩٢) قال: حدثنا أحمد بن إبراهيم الدورقي، قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا الحجاج بن أبي عثمان، والنسائي (٢/١٢٥) وفي الكبرى (٨٧٠) قال: أخبرنا محمد بن شجاع المروزي، قال: حدثنا إسماعيل، عن حجاج.\nكلاهما - الحجاج، بن أبي عثمان، وابن لهيعة - عن أبي الزبير.\n٢- وأخرجه النسائي (٢/١٢٥) وفي الكبرى (٨٦٩) قال: أخبرني محمد بن وهب، قال: حدثنا محمد ابن سلمة، عن أبي عبد الرحيم، قال: حدثني زيد، وهو ابن أبي أنيسة عن عمرو بن مرة.\nكلاهما - أبو الزبير، وعمرو بن مرة - عن عون بن عبد الله بن عتبة، فذكره.\n* في رواية عمرو بن مرة. «لقد ابتدرها اثنا عشر ملكا» .\nوقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه. وحجاج بن أبي عثمان هو حجاج بن ميسرة الصواف ويكني أبا الصلت، وهو ثقة عند أهل الحديث.","vol":"9","page":446},{"text":"٧١٣٠ - (س) وائل بن حجر - ﵁ (١) - قال: «صلَّيتُ ⦗٤٤٨⦘ خلفَ رسولِ الله - ﷺ-، فلما كبَّر رفع يديه أسفلَ من أذُنيه، فلما قرأ ﴿غيرِ المغضوب عليهم ولا الضَّالين﴾ قال: آمين، فسمعتُه وأنا خلفَهُ، فسمع رسولُ الله - ﷺ- رجلًا يقول: الحمد لله حمدًا كثيرًا طيبًا مباركًا فيه، فلما سلَّم النبيُّ من صلاته، قال: مَنْ صاحب الكلمة في الصلاة؟ قال الرجلُ: أنا يا رسول الله، وما أردتُ بها بأسًا، فقال النبيُّ - ﷺ-: لقد ابتدرها اثنا عشر مَلَكًا، فما نهنهها شيءٌ دون العرش» . أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نهنهها) نهنهتُ فلانًا: إذا كَفَفْتَه وزجرته وأخَّرته\n_________\n(١) كذا في الأصل: وائل بن حجر، وفي المطبوع بياض.\n(٢) كذا في الأصل أخرجه النسائي، وفي المطبوع بياض، وقد رواه النسائي ٢ / ١٤٥ و١٤٦ في الافتتاح، باب قول المأموم إذا عطس خلف الإمام، ورواه أيضًا ابن ماجة رقم (٣٨٠٢) في الأدب، باب فضل الحامدين، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣١٥) قال: حدثنا عبد القدوس. قال: أخبرنا الحجاج وفي (٤/٣١٧) قال: حدثنا يحيى بن آدم. قال حدثنا إسرائيل، عن أبي إسحاق، وابن ماجة (٨٥٥) قال: حدثنا محمد بن الصباح، وعمار بن خالد الواسطي. قالا: حدثنا أبو بكر بن عياش، عن أبي إسحاق، وفي (٣٨٠٢) قال: حدثنا علي بن محمد. قال: حدثنا يحيى بن آدم. قال: حدثنا، إسرائيل عن أبي إسحاق. والنسائى (٢/١٤٥) وفي الكبرى (٩١٤) قال: أخبرنا عبد الحميد بن محمد. قال: حدثنا مخلد قال: حدثنا يونس بن أبي إسحاق، عن أبيه.\nكلاهما - الحجاج، وأبو إسحاق - عن عبد الجبار بن وائل، فذكره.\n* الروايات مطولة ومختصرة.","vol":"9","page":447},{"text":"٧١٣١ - () سعد بن أبي وقاص - ﵁ -: «أن رجلًا جاء إلى الصلاة ورسولُ الله - ﷺ- يُصَلِّي، فقال حين انتهى إلى الصف: اللهم إني أسألُكَ أفضلَ ما تُؤتي عبادَك الصالحين، فلما سلَّم رسولُ الله - ﷺ- قال: مَنِ المتكلِّمُ آنفًا؟ قال الرجل: أنا يا رسول الله، قال: إذًا يُعْقَرُ جوادُك، وتُسْتَشْهَدُ في سبيل الله» . أخرجه ... (١) . ⦗٤٤٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تعقر جوادك) الجواد: الفرس، وعقْره: قتله في الحرب، كذا أراد به هاهنا.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"9","page":448},{"text":"٧١٣٢ - (خ م ط د ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا قال الإمام: سمع الله لمن حمده، فقولوا: اللهمَّ ربَّنا لك الحمد، فإنه مَنْ وافق قولُه قولَ الملائكة غُفِرَ له ما تقدَّم من ذنبه» أخرجه الجماعة (١) .\n_________\n(١) رواه البخاري ٢ / ٢٣٥ و٢٣٦ في صفة الصلاة، باب فضل اللهم ربنا لك الحمد، وفي بدء الخلق، باب ذكر الملائكة، ومسلم رقم (٤٠٩) في الصلاة، باب التسميع والتحميد والتأمين، والموطأ ١ / ٨٨ في الصلاة، باب ما جاء في التأمين خلف الإمام، وأبو داود رقم (٨٤٨) في الصلاة، باب ما يقول إذا رفع رأسه من الركوع، والترمذي رقم (٢٦٧) في الصلاة، باب ما يقول الرجل إذا رفع رأسه من الركوع، والنسائي ٢ / ١٩٦ في الافتتاح، باب قوله: ربنا لك الحمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (٧٦) .وأحمد (٢/٤٥٩) قال: قرأت على عبد الرحمن. (ح) وحدثنا إسحاق. والبخاري (١/٢٠١) قال:حدثنا عبد الله بن يوسف. وفي (٤/١٣٩) قال:حدثنا إسماعيل. ومسلم (٢/١٧) قال: حدثنا يحيى بن يحيى. وأبو داود (٨٤٨) قال:حدثنا عبد الله بن مسلمة. والترمذي (٢٦٧) قال: حدثنا إسحاق بن موسى الأنصاري. قال:حدثنا معن. والنسائي (٢/١٩٦) وفي الكبرى (٥٦٣) قال: أخبرنا قتيبة. وفي الكبري تحفة الأشراف (٩/١٢٥٦٨) عن سويد بن نصر عن عبد الله بن المبارك (ح) وعن محمد بن سلمة، عن ابن القاسم.\nعشرتهم - عبد الرحمن، وإسحاق، وعبد الله بن يوسف، وإسماعيل، ويحيى بن يحيى، وعبد الله ابن مسلمة، ومعن بن عيسى، وقتيبة،وعبد الله بن المبارك، وابن القاسم - عن مالك، عن سمي مولى أبي بكر.\n٢- وأخرجه أحمد (٢/٤١٧) .ومسلم (٢/١٧) .والنسائي في الكبرى (تحفة الأشراف) (٩/١٢٧٧١) .\nثلاثتهم -أحمد،مسلم،والنسائي - عن قتيبة بن سعيد بن يعقوب بن عبد الرحمن، عن سهيل.\nكلاهما - سمى مولى أبي بكر،وسهيل بن أبي صالح- عن أبي صالح السمان،فذكره.","vol":"9","page":449},{"text":"٧١٣٣ - (م ت س) كعب بن عجرة - ﵁ - أن رسولَ الله - ﷺ- قال: «مُعقِّبات لا يَخيب قَائِلُهُنَّ، أو فَاعِلُهنَّ، دُبُرَ كلِّ صلاة مكتوبة، ثلاث وثلاثونَ تَسبيحة، وثلاث وثلاثون تحميدة، وأربع وثلاثون تكبيرة» أخرجه مسلم والترمذي والنسائي (١) .\nوقد تقدَّم في «كتاب الدعاء» من حرف الدال أحاديث تتضمَّن أشياءَ من هذا الفَنِّ كثيرة، فلم نُعِدْ ذكرها، فلتطلب من هناك.\n_________\n(١) رواه مسلم رقم (٥٩٦) في المساجد، باب ما يستعاذ منه في الصلاة، والترمذي رقم (٣٤٠٩) في الدعوات، باب رقم (٢٥)، والنسائي ٣ / ٧٥ في السهو، باب نوع آخر من عدد التسبيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢/٩٨) قال: حدثنا الحسن بن عيسى، قال: أخبرنا ابن المبارك،قال: أخبرنا مالك بن مغول. (ح) وحدثنا نصر بن علي الجهضمي، قال:حدثنا أبو أحمد، قال:حدثنا حمزة الزيات (ح) وحدثني محمد بن حاتم،قال: حدثنا أسباط بن محمد، قال: حدثنا عمرو بن قيس الملائي. والترمذي (٣٤١٢) قال:حدثنا محمد بن إسماعيل بن سمرة الأحمش الكوفي، قال:حدثنا أسباط ابن محمد،قال:حدثنا عمرو بن قيس الملائي، والنسائي (٣/٧٥) وفي الكبرى (١١٨١) وفي (عمل اليوم والليلة) (١٥٥) قال:أخبرنا محمد بن إسماعيل بن سمرة، عن أسباط، قال:حدثنا عمرو بن قيس وأخرجه النسائي في الكبرى تحفة الأشراف (٨/١١١٥) عن محمود بن غيلان، عن قبيصة، عن سفيان، عن منصور.\nأربعتهم - مالك بن مغول، وحمزة الزيات، وعمرو بن قيس، ومنصور - عن الحكم بن عيينة، عن عبد الرحمن بن أبي ليلى، فذكره.\n* وأخرجه النسائي في (عمل اليوم والليلة) (١٥٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو الأحوص، عن منصور، عن الحكم، عن عبد الرحمن بن أبي ليلى، عن كعب بن عجرة، فذكره موقوفا.","vol":"9","page":449},{"text":"<span data-type=\"title\" id=toc-1564>الفصل الخامس: في فضائل الصوم</span>\n٧١٣٤ - (خ م ط د ت س) أبو هريرة - ﵁ -: أن النبيَّ - ﷺ- قال: «كلُّ عملِ ابنِ آدمَ يضاعَفُ: الحسنةُ عشر أمثالها إلى سبعمائةِ ضِعْف، قال الله ﷿: إلا الصوم، فإنه لي، وأنا أجزي به، يَدَع شهوتَهُ وطعامَه من أجْلي، للصائم فرحتان، فرحة عند فِطْره، وفرحة عند لقاءِ ربِّه، ولَخُلُوفُ فيه أطيب عند الله من ريح المسكِ» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «كلُّ عملِ ابنِ آدمَ له، إلا الصيامُ، فإنه لي، وأنا أجْزِي به، الصيامُ جُنَّة، فإذا كان يومُ صومِ أحدِكم فلا يَرْفُثْ يومئذ ولا يَصْخَبْ، فإن شاتَمه أحَد أو قاتَلَهُ، فليقلْ: إني صائم، إني صائم، والذي نفسُ محمد بيده، لَخَلُوفُ فم الصائم أطيبُ عند الله من ريح المسك، وللصائم فرحتان يفرحهما، إذا أفطر فرح بفطره، وإذ لقي ربَّه فرح بصومه» .\nوفي أخرى مختصرًا: «كلُّ عملِ ابنِ آدمَ له، إلا الصيامُ، هو لي، وأنا أجزي به، ولَخَلُوف فم الصائم أطيبُ عند الله من ريح المسك» . ⦗٤٥١⦘\nوفي رواية «فوالذي نفسُ محمد بيده لخلوف فم الصائم» .\nوفي أخرى «فوالذي نفسي بيده لَخِلْفة فم الصائم» أخرجه البخاري ومسلم.\nوللبخاري عن النبيِّ - ﷺ- يرويه عن ربِّكم - قال: «لِكُلِّ عملِ ابنِ آدمَ كفارة، والصوم لي، وأنا أجْزي به، ولَخَلُوفُ فم الصائم أطيبُ عند الله من ريح المسك» .\nوفي أخرى له قال: «الصيامُ جُنَّة، فلا يرفُثْ ولا يَجْهل، وإنِ امرؤ قاتله أو شاتَمه، فليقل: إني صائم - مرتين - والذي نفسي بيده، لخلوف فم الصائم أطيبُ عند الله من ريح المسك، يَتْرُكُ طعامَه وشهوتَه من أجْلي، الصيام لي، وأنا أجْزِي به، والحسنةُ بعشر أمثالها» .\nولمسلم عن أبي هريرة رواية قال: «إذا أصبحَ أحدُكم صائمًا، فلا يَرفُثْ ولا يَجْهَلْ، وإن امرؤ شاتمه، أو قاتله، فليقل: إني صائم [إني صائم]» .\nوفي أخرى قال: قال رسولُ الله - ﷺ-: «الصيام جُنَّة، فإذا كان أحدُكم صائمًا ... الحديث» .\nقال الحميديُّ: كذا حكى أبو مسعود، وفي أخرى عن أبي هريرة وأبي سعيد قالا: قال رسولُ الله - ﷺ-: «إنّ الله يقول: إن الصوم لي، وأنا أجْزِي به، وإن للصائم فرحتين: إذا أفطر فرح، وإذا لقي الله ﷿ ⦗٤٥٢⦘ فَرِح، والذي نفسُ محمد بيده، لَخَلُوفُ فم الصائم أطيبُ عند الله من ريح المسك» .\nوفي رواية «إذا لقي الله ﷿ فجزاه، فَرِح» .\nوفي رواية «الموطأ»: أن رسولَ الله - ﷺ- قال: «الصيامُ جُنَّة، فإذا كان أحدُكم صائمًا فلا يَرْفُثْ ولا يَجْهَلْ، فإن امرؤ قاتله أو شاتمه، فليقلْ: إني صائم» .\nوفي أخرى: أن رسولَ الله - ﷺ- قال: «والذي نفسي بيده لخَلُوف فم الصائم أطيبُ عند الله من ريح المسك، إنما يَذَر شهوتَه وطعامَه وشرابَه من أجْلي، فالصيامُ لي، وأنا أجْزِي به، كلُّ حسنة بعشرِ أمثالها، إلى سبعمائةِ ضِعف، إلا الصيامُ، فهو لي، وأنا أجْزِي به» .\nوفي رواية أبي داود قال: قال رسولُ الله - ﷺ-: «الصيامُ جُنَّة، فإذا كان أحدُكم صائمًا، فلا يَرْفُثْ» وذكر رواية «الموطأ» الأولى.\nوفي رواية الترمذي قال: قال رسولُ الله - ﷺ-: «إنَّ ربَّكم يقول: كلُّ حسنة بعشر أمثالها، إلى سبعمائة ضِعْف، والصوم لي، وأنا أجْزِي به، والصومُ جُنَّة من النار، ولَخَلُوفُ فم الصائم أطيبُ عند الله من ريح المسك، فإن جَهِل على أحدكم جاهل، وهو صائم، فليقل: إني صائم» . ⦗٤٥٣⦘\nوفي رواية قال: قال رسولُ الله - ﷺ-: «للصائم فرحتان: فرحة حين يفطر، وفرحة حين يلقى ربه» .\nوأخرج النسائي الرواية الثانية، ورواية أبي هريرة وأبي سعيد، وأخرج رواية الترمذي الأولى. وللنسائي: أن رسولَ الله - ﷺ- قال: «الصومُ جُنَّة» لم يزد (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولخَلُوف) خَلفَ فم الصائم يخل خُلوفًا: إذا تَغَيَّرت ريحه من ترك الأكل والشرب، والخِلفَة منه.\n(يرفث) الرفث: كلمة جامعة لكل ما يريده الرجل من المرأة، وقيل: هو التصريح بذكر الجماع، وهو الحرام في الحج على المحرم، فأما الرفث في الكلام إذا لم يخاطب به امرأة، فلا يحرم عليه، ولكن يستحب له تركه.\n(يصخب) الصخب: الضجة والجَلَبة. ⦗٤٥٤⦘\n(الصوم لي وأنا أجزي به) إنما خص الصَّوم والجزاء عليه بنفسه ﷿ وإن كانت العبادات كلُّها له، وجزاؤها منه، لأن جميع العبادات التي يتقرَّب بها العباد إلى الله ﷿، من صلاة، وحج، وصدقة، وتبتُّلٍ واعتكافٍ ودعاء وقربان وهدي، وغير ذلك من أنواع العبادات، قد عَبَدَ المشركون بها آلهتهم، وكانوا يتَّخذونه من دون الله أنْدادًا، ولم يُسمع أن طائفة من طوائف المشركين وفي الأزمان المتقادمة عَبَدَت آلهتها بالصوم، ولا تقرَّبَتْ إليها به، ولا دانَتْهَا به، ولا عُرِفَ الصوم في العبادات إلا من جهة الشرائع، فذلك قال الله ﷿: «الصوم لي» أي: لم يشاركني فيه أَحَد، ولا عُبِدَ به غيري، فأنا حينئذ أجزي به على قدر اختصاصه بي، وأنا أتولَّى الجزاء عليه بنفسي، لا أكِلُه إلى أحد [غيري] من مَلَك مُقَرَّبٍ أو غيره، وقد ذكر العلماء في معنى هذا الحديث وجوهًا من التأويل، لا تداني هذا القول ولا تقارِبُهُ، إذ ما من قول منها إلا وباقي العبادات تشاركه فيه وهذا القول أخبرني به الأمير مجاهد الدين أبو منصور قايماز بن عبد الله - أدام الله سعادته - وذكر أنه مما وقع له ابتكارًا، ولم يسمعه من أحد، ولا وقف عليه في كتاب، ولم أسمعه أنا من غيره، ولقد أصاب فيما وقع له وأحسن، وفَّقَه الله بعِرْفانه.\n_________\n(١) رواه البخاري ٤ / ٨٨ - ٩٤ في الصوم، باب فضل الصوم، وباب يقول: إني صائم إذا شتم، وفي اللباس، باب ما يذكر في المسك، وفي التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، وباب ذكر النبي ﷺ وروايته عن ربه، ومسلم رقم (١١٥١) في الصيام، باب حفظ اللسان، وباب فضل الصيام، والموطأ ١ / ٣١٠ في الصيام، باب جامع الصيام، وأبو داود رقم (٢٣٦٣) في الصوم، باب الغيبة للصائم، والترمذي رقم (٧٦٤) في الصوم، باب ما جاء في فضل الصوم، والنسائي ٤ / ١٦٢ - ١٦٥ في الصوم، باب فضل الصيام وذكر الاختلاف على أبي صالح في هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٦٦) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان وفي (٢/٣٩٣) قال: حدثنا أبو نعيم. وفي (٢/٤٤٣و٤٧٧) قال: حدثنا وكيع. وفي (٢/٤٦١و٤٧٧) قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. وفي (٢/٤٧٤) قال: حدثنا أسباط بن محمد. وفي (٢/٤٧٧و٤٩٥) قال: حدثنا ابن نمير. وفي (٢/٤٨٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والدارمي (١٧٧٨) قال أخبرنا أبو نعيم. والبخاري (٩/١٧٥) قال: حدثنا أبو نعيم ومسلم (٣/١٥٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية ووكيع. (ح) وحدثنا زهير بن حرب. قال: حدثنا جرير. ح وحدثنا أبو سعيد الأشج. قال حدثنا وكيع. وابن ماجة (١٦٣٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية، ووكيع. وفي (١٦٩١) قال: حدثنا محمد بن الصباح. قال: أنبأنا جرير والنسائي (٤/١٦٢) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأناجرير. وابن خزيمة (١٩٩٢) قال: حدثنا علي بن خشرم. قال: أخبرنا عيسى (ح) وحدثنا عبد الله بن سعيد الأشج. قال: حدثنا ابن نمير.\nتسعتهم - سفيان الثوري، وأبونعيم الفضل بن دكين، ووكيع، وأسباط، وعبد الله بن نمير، وشعبة، وأبو معاوية، وجرير بن عبد الحميد، وعيسى بن يونس - عن الأعمش.\n٢- وأخرجه أحمد (٢/٢٧٣) قال: حدثنا عبد الرزاق وابن بكر. وفي (٢/٥١٦، ٦/٢٤٤) قال: حدثنا روح. والبخاري (٣/٣٤) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا هشام بن يوسف. ومسلم (٣/١٥٧) قال: حدثني محمد بن رافع. قال: حدثنا عبد الرزاق. والنسائي (٤/١٦٣ و١٦٦) قال: أخبرني إبراهيم بن الحسن، عن حجاج. وابن خزيمة (١٨٩٠) قال: حدثنا محمد بن بشار. قال: حدثنا روح بن عبادة. وفي (١٨٩٦) قال: حدثنا محمد بن الحسين بن تسنيم. قال: حدثنا محمد، يعني ابن بكر البرساني.\nخمستهم - عبد الرزاق، ومحمد بن بكر، وروح بن عبادة، وهشام بن يوسف، وحجاج بن محمد- عن ابن جرير. قال: أخبرني عطاء.\n٣- وأخرجه أحمد (٢/٢٨٦) . قال: حدثنا محمد بن بكر. قال: أخبرني إسرائيل. وفي (٢/٣٥٦) قال: قال أسود: حدثنا إسرائيل. وفي ٢٠/٣٩٩) قال حدثنا يحيى بن إسحاق. قال: أخبرنيه أبو بكر بن عياش وفي (٢/٥١١) قال: حدثنا روح. قال: حدثنا إسرائيل كلاهما - إسرائيل، وأبو بكر بن عياش - عن أبي حصين.\n٤- وأخرجه: أحمد (٢/٤١٩) قال: حدثنا قتيبة بن سعيد. والترمذي (٧٦٦) قال: حدثنا قتيبة. وابن خزيمة (١٨٩٧و١٩٩٣) قال: حدثنا أحمد بن عبدة.\nكلاهما - قتيبة، وأحمد بن عبدة - عن عبد العزيز بن محمد بن الدراوردي، عن سهيل بن أبي صالح.\n٥-وأخرجه النسائي (٤/١٦٢) قال: أخبرنا سليمان بن داود، عن ابن وهب. قال: أخبرني عمرو، أن المنذر بن عبيد حدثه.\nخمستهم - الأعمش، وعطاء بن أبي رباح، وأبو حصين عثمان بن عاصم، وسهيل بن أبي صالح، والمنذر بن عبيد - عن أبي صالح، فذكره.\n* أخرجه النسائى (٤/١٦٤ و١٦٦) قال: أخبرنا محمد بن حاتم، قال: أنبأنا سويد. قال: أنبأناعبد الله، عن ابن جريج. قراءة عليه. عن عطاء بن أبي رباح. قال: أخبرنا عطاء الزيات. أنه سمع أبا هريرة يقول: قال رسول الله -ﷺ-: فذكر نحوه.\n* وأخرجه النسائي في الكبرى (الورقة ٤٣- أ) قال: أخبرنا هناد بن السري، عن أبي بكر، عن أبي حصين، واسمه عثمان بن عاصم كوفي، عن أبي صالح، عن أبي هريرة قال: إذا كان يوم صوم أحدكم فلا يرفث ... فذكره موقوفا. ورواية الصيام جنة فإذا كان أحدكم صائما....\nأخرجه مالك (الموطأ) صفحة (٢٠٦) . والحميدي (١٠١٤) قال: حدثنا سفيان. وأحمد (٢/٢٤٥) قال: حدثنا سفيان، وفي (٢/٢٥٧) قال: حدثنا يزيد. قال: أخبرنا محمد. وفي (٢/٤٦٥) قال: حدثنا إسحاق. قال: حدثنا مالك. والبخاري (٣/٣١) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٣/١٥٧) قال: حدثني زهير بن حرب. قال: حدثنا سفيان بن عيينة. وفي (٣/١٥٧) قال: حدثنا عبد الله ابن مسلمة بن قعنب وقتيبة بن سعيد قالا: حدثنا المغيرة وهو الحزامي، وأبو داود (٢٣٦٣) قال: حدثنا عبد الله بن مسلمة القعنبي. عن مالك. والنسائي في الكبرى (الورقة ٤٣-٢) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا المغيرة. (ح) وأخبرنا قال: أخبرنا ابن القاسم، عن مالك، (ح) وأخبرنا قتيبة بن سعيد، قال: حدثنا سفيان.\nأربعتهم - مالك، وسفيان بن عيينة، ومحمد بن إسحاق، والمغيرة، والحزامي - عن أبي الزناد، عن الأعرج، فذكره.\n* الروايات مطولة ومختصرة.","vol":"9","page":450},{"text":"٧١٣٥ - (س) معاذ بن جبل - ﵁ - قال: قال رسولُ الله - ﷺ-: «الصَّوْمُ جُنَّة» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٦٦ في الصوم، باب فضل الصيام، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٦٦) قال: أخبرنا محمد بن إسماعيل بن سمرة، قال: حدثنا المحاربي،عن فطر،قال: أخبرني حبيب بن أبي ثابت، عن الحكم بن عتيبة، عن ميمون بن أبي شبيب، فذكره.\n(*) أخرجه النسائي (٤/١٦٦) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى بن حماد، قال:حدثنا أبو عوانة، عن سليمان، عن حبيب بن أبي ثابت والحكم، عن ميمون بن أبي شبيب، فذكره.\n(*) أخرجه النسائي (٤/١٦٦) قال: أخبرني إبراهيم بن الحسن، عن حجاج وعن شعبة،قال: قال:لي الحكم: سمعته منه من أربعين سنة، ثم قال الحكم: وحدثني به ميمون بن أبي شبيب، فذكره.","vol":"9","page":455},{"text":"٧١٣٦ - (س) أبو عبيدة بن الجراح - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «الصوم جُنَّة، ما لم يَخْرِقْها» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٦٧ و١٦٨ في الصيام، باب فضل الصيام، ورواه أيضًا الدارمي ٢ / ١٥ وقال الدارمي: ما لم يخرقها، يعني بالغيبة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٩٦) (١٧٠١) قال:حدثنا يزيد، قال: أنبأنا جرير بن حازم، والدارمي (٢٧٦٦) قال: أخبرنا عمرو بن عون، قال: أخبرنا خالد بن عبد الله، عن واصل مولى أبي عيينة. والنسائي (٤/١٦٧) قال: أخبرنا يحيى بن حبيب بن عربي، قال: حدثنا حماد. قال: حدثنا واصل. وابن خزيمة (١٨٩٢) قال: حدثنا يحيى بن نصر بن سابق الخولاني، قال: حدثنا ابن وهب،قال: أخبرني جرير بن حازم.\nكلاهما- جرير، وواصل - عن بشار بن أبي سيف،عن الوليد بن عبد الرحمن، عن عياض بن غطيف، فذكره.\n(*) أخرجه أحمد (١/١٩٥) (١٦٩٠) قال: حدثنا زياد بن الربيع، أبو خداش،قال: حدثنا واصل مولى أبي عيينة، عن بشار بن أبي يوسف الجرمي، عن عياض بن غطيف، فذكره، ليس فليه الوليد بن عبد الرحمن.\n(*) وأخرجه أحمد (١/١٩٦) (١٧٠٠) قال: حدثنا يزيد بن هارون، قال: أنبأنا هشام، عن واصل، عن الوليد بن عبد الرحمن،عن عياض،فذكره،ليس فيه بشار بن أبي سيف.\n(*) أخرجه النسائي (٤/١٦٨) قال: أخبرنا محمد بن حاتم، قال: أنبأنا حبان،قال: أنبأنا عبد الله، عن مسعر، عن الوليد بن أبي مالك، قال: حدثنا أصحابنا، عن أبي عبيدة، قال:الصيام جنة مالم يخرقها. موقوفا.","vol":"9","page":455},{"text":"٧١٣٧ - (س) عائشة - ﵂ -: أنَّ النبيَّ - ﷺ- قال «الصِّيام جُنَّة من النار، فمَنْ أصبحَ صائمًا فلا يَجْهَلْ يومئذ، وإن امرؤ جهل عليه فلا يَشْتِمْهُ ولا يَسُبَّه، وليقلْ: إني صائم، والذي نفسُ محمد بيده لخَلُوفُ فم الصائم أطيبُ عند الله من ريح المسكِ» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٦٨ في الصوم، باب فضل الصيام، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٦٧) قال: أخبرنا محمد بن يزيد بن الأدمي.. قال: حدثنا معن، عن خارجة بن سليمان، عن يزيد بن رومان،عن عروة، فذكره.","vol":"9","page":455},{"text":"٧١٣٨ - (س) عثمان بن أبي العاص - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «الصِّيامُ جُنَّة كجُنَّةِ أحدِكم من القتال» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٦٧ في الصوم، باب فضل الصيام، وهو حديث حسن، ورواه أيضًا ابن خزيمة في \" صحيحه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٤/٢١) قال: حدثنا يونس. قال:حدثنا حماد - يعني بن زيد - عن محمد بن إسحاق. وفي (٤/٢٢) قال: حدثنا حجاج، قال: حدثنا ليث بن سعد قال: حدثني يزيد بن أبي حبيب. وفي (٤/٢١٧) قال:حدثنا هاشم، قال: حدثنا ليث. قال: حدثني يزيد بن حبيب. وابن ماجة (١٦٣٩) قال: حدثنا محمد بن رمح المصري، قال: أنبأنا الليث بن سعد، عن يزيد بن أبي حبيب. والنسائي (٤/١٦٧و٢١٩) قال: أخبرنا قتيبة، قال: حدثنا الليث، عن يزيد بن أبي حبيب وفي (٤/١٦٧) قال: أخبرنا علي بن حسين، قال:حدثنا ابن أبي عدي،عن ابن إسحاق،وابن خزيمة (١٨٩١) قال:حدثنا محمد بن بشار،قال: حدثنا ابن أبي عدي، قال: أنبأنا محمد بن إسحاق. وفي (٢١٢٥) قال: حدثنا محمد بن عبد الله بن عبد الحكم، قال: أخبرنا أبي، وشعيب، قالا: أخبرنا الليث، عن يزيد بن أبي حبيب.\nكلاهما - محمد بن إسحاق، ويزيد بن أبي حبيب - عن سعيد بن أبي هند.\n٢- وأخرجه أحمد (٤/٢١٧) قال: حدثنا عفان. وفي (٤/٢١٨) قال:حدثنا يونس..\nكلاهما -عفان،ويونس - عن حماد بن سلمة، قال:أخبرنا سعيد الجريري،عن أبي العلاء.\nكلاهما - سعيد بن أبي هند،وأبو العلاء - عن مطرف، فذكره.\n(*) أخرجه النسائي (٤/١٦٧ و٢١٩) قال: أخبرنا زكريا بن يحيى، قال: أنبأنا أبو مصعب، عن مغيرة ابن عبد الرحمن، عن عبد الله بن سعيد بن أبي هند، عن محمد بن إسحاق،عن سعيد بن أبي هند، قال عثمان أبي العاص نحوه مرسل.","vol":"9","page":455},{"text":"٧١٣٩ - (س) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن الله تعالى يقول: الصوم لي، وأنا أجْزي به، وللصائم فرحتان ⦗٤٥٦⦘ حين يفطر، وحين يلقَى ربه، والذي نفسي بيده لخَلُوفُ فَمِ الصائم أطيبُ عند الله من ريح المِسْكِ» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٥٩ و١٦٠ في الصيام، باب فضل الصيام، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٥٩) قال: أخبرني هلال بن العلاء، قال: حدثنا أبي، قال: حدثنا عبيد الله، عن زيد، عن أبي إسحاق، عن عبد الله بن الحارث، فذكره.\n(*) أخرجه النسائي (٤/١٦١) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة، عن أبي إسحاق، عن أبي الأحوص، قال: قال عبد الله. موقوف.\n(*) قال النسائي: هذا هو الصواب عندنا، وحديث العلاء خطأ. وقد رأيت للعلاء أحاديث مناكير. «تحفة الأشراف» (٧/١٠١٦٦) .","vol":"9","page":455},{"text":"٧١٤٠ - (س) عبد الله بن مسعود - ﵁ - قال: قال الله ﷿: «الصومُ لي، وأنا أجْزِي به، وللصائم فرحتان: فَرْحة حين يلقى رَبَّهُ، وفرحة عند إفطاره، ولخَلُوفُ فم الصائم أطيبُ عندَ الله مِن ريح المسك» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٦١ في الصوم، باب فضل الصيام، وإسناده صحيح، وهو بمعنى حديث أبي هريرة المتقدم برقم (٧١٣٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٦١) أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة، عن أبي إسحاق، عن أبي الأحوص، قال: عبد الله، فذكره.","vol":"9","page":456},{"text":"٧١٤١ - (س) أبو أمامة - ﵁ - قال: «أتيتُ النبيَّ - ﷺ- فقلتُ: يا رسول الله، مُرْني بأمر ينفعني الله به، قال: عليك بالصيام، فإنه لا مِثْلَ له» .\nوفي رواية أنه سأله: أيُّ العمل أفضل؟ فقال: «عليك بالصوم، فإنه لا عِدْل له» .\nوفي أخرى: قال: قلت: يا رسولَ الله مرني بعمل، قال: «عليك بالصوم، فإنه لا عِدل له، قلت: يا رسول الله مرني بعمل، فقال: عليك بالصوم فإنه لا عدل له» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٦٥ في الصوم، باب فضل الصيام، وإسناده صحيح، ورواه أيضًا ابن خزيمة وابن حبان في \" صحيحهما \"، والحاكم وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٥/٢٤٨) قال: حدثنا روح،عن هشام، عن واصل مولى أبي عيينة وفي (٥/٢٤٩) قال: حدثنا روح قال: حدثنا مهدي بن ميمون. وفي (٥/٢٤٩) قال: حدثنا فطر بن حماد بن واقد،قال: حدثنا مهدي بن ميمون. وفي (٥/٢٥٥) قال: حدثنا بهز بن أسد، قال: حدثنا مهدي بن ميمون. وفي (٥/٢٥٧) قال:حدثنا يزيد،قال: أخبرنا مهدي بن ميمون. والنسائي (٤/١٦٥) قال: أخبرنا عمرو بن علي، عن عبد الرحمن قال: حدثنا مهدي بن ميمون (ح) وأخبرنا الربيع بن سليمان قال: أنبأنا ابن وهب، قال: أخبرني جرير بن حازم.\nثلاثتهم - واصل، ومهدي، وجرير - عن محمد بن عبد الله بن أبي يعقوب.\n(*) أخرجه أحمد (٥/٢٤٩) قال: حدثنا عبد الصمد. والنسائي (٤/١٦٥) قال:أخبرني عبد الله بن محمد الضعيف، شيخ صالح، والضعيف لقب،لكثرة عبادته، قال: أخبرنا يعقوب الحضرمي. وفي (٤/١٦٥) قال: أخبرنا يحيى بن محمد -هو ابن السكن - أبوعبيد الله، قال: حدثنا يحيى بن كثير. وابن خزيمة (١٨٩٣) قال: حدثنا محمد بن بشار، قال:حدثنا عبد الصمد بن عبد الوارث.\nثلاثتهم - يعقوب الحضرمي،ويحيى بن كثير، وعبد الصمد - قالوا:حدثنا شعبة، عن محمد بن أبي يعقوب الضبي، عن أبي نضر الهلالي،عن رجاء بن حيوة فذكره،وزاد فيه (عن أبي نصر الهلالي) ..\n(*) أخرجه أحمد (٥/٢٦٤) قال: حدثنا سليمان بن داود،قال: حدثنا شعبة عن محمد بن عبد الله بن أبي يعقوب، سمع أبا نصر،عن أبي أمامة، قال..... فذكره. ليس فيه (رجاء بن حيوة) .","vol":"9","page":456},{"text":"٧١٤٢ - (ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ ⦗٤٥٧⦘ قال: «مَنْ صامَ يومًا في سبيل الله زَحْزَحه الله ﷿ عن النَّارِ سبعين خريفًا» وفي رواية «أربعين» أخرجه الترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زحزحه) عن هذا الأمر، أي: باعده ونَحَّاه.\n(خريفًا) الخريف: هو الزمان المعروف من السنة، وقد كنى به هاهنا عن جميع السّنة، لأنه كُلَّما مرَّ خريف، قد انْقَضَتْ سنة.\n_________\n(١) رواه الترمذي رقم (١٦٢٢) في فضائل الجهاد، باب في فضل الصوم في سبيل الله، والنسائي ٤ / ١٧٢ و١٧٣ في الصوم، باب ثواب من صام يومًا في سبيل الله ﷿، وهو حديث صحيح، يشهد له الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٠٠) قال: حدثنا أنس بن عياض، عن سهيل بن أبي صالح. وفي (٢/٣٥٧) قال: حدثنا إسحاق. قال: حدثنا عبد الرحمن بن زيد عن أبيه. والنسائي (٤/١٧٢) قال: أخبرني يونس ابن عبد الأعلى. قال: أخبرني أنس، عن سهيل بن أبي صالح، في (٤/١٧٣) قال: أخبرنا إبراهيم ابن يعقوب قال: حدثنا ابن أبي مريم. قال: حدثنا سعيد بن عبد الرحمن. قال: أخبرني سهيل.\nكلاهما - سهيل بن أبي صالح. وزيد بن أسلم - عن أبي صالح، فذكره.","vol":"9","page":456},{"text":"٧١٤٣ - (خ م ت س) أبو سعيد - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما مِنْ عبد يَصُومُ يومًا في سبيل الله إلا باعد الله وجهه عن النار سبعين خريفًا» أخرجه البخاري ومسلم، والترمذي، والنسائي، وللنسائي «باعده الله» (١) .\n_________\n(١) رواه البخاري ٦ / ٣٥ في الجهاد، باب فضل الصوم في سبيل الله، ومسلم رقم (١١٥٣) في الصوم، باب فضل الصيام في سبيل الله لمن يطيقه، والترمذي رقم (١٦٢٢) في فضائل الجهاد، باب ما جاء في فضل الصوم في سبيل الله، والنسائي ٤ / ١٧٣ في الصوم، باب ثواب من صام يومًا في سبيل الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٦و٥٩) .والنسائي (٤/١٧٤) قال: أخبرنا عبد الله بن أحمد بن محمد بن حنبل، قال: قرأت على أبي: حدثكم ابن نمير،قال:حدثنا سفيان،عن سمي.\n٢- وأخرجه أحمد (٣/٨٣) قال: حدثنا يزيد، قال: أخبرنا حماد بن سلمة وعبد بن حميد (٩٧٧) قال: حدثنا روح بن عبادة، قال: حدثنا حماد بن سلمة. والدارمي (٢٤٠٤) قال: أخبرنا حجاج بن منهال، قال:حدثنا حماد بن سلمة ومسلم (٣/١٥٩) قال: حدثنا محمد بن رمح بن المهاجر، قال: أخبرني الليث، عن ابن الهاد، (ح) وحدثناه محمد قتيبة بن سعيد،قال: حدثنا عبد العزيز (يعني الدراوردي) وابن ماجة (١٧١٧) قال: حدثنا محمد بن رمح بن المهاجر، قال: أنبأنا الليث بن سعد، عن ابن الهاد. والترمذي (١٦٢٣) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا عبد الله بن الوليد العدني، قال: حدثنا سفيان الثوري (ح) وحدثنا محمود بن غيلان، قال: حدثنا عبيد الله بن موسى عن سفيان، والنسائي (٤/١٧٣) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، قال: أنبأنا الليث، عن ابن الهاد (ح) وأخبرنا الحسن بن قزعة، عن حميد بن الأسود. وفي (٤/١٧٤) قال: أخبرنا عبد الله بن منير، نيسابوري قال: حدثنا يزيد العدني قال: حدثنا سفيان (ح) وأخبرنا أحمد بن حرب، قال: حدثنا قاسم، عن سفيان،وابن خزيمة (٢١١٢) قال: حدثنا أبو بشر الواسطي،قال: حدثنا خالد، (يعني ابن عبد الله) وفي (٢١١٣) قال: حدثنا محمد بن يحيى، قال: حدثنا حجاج بن منها ل، قال: حدثنا حماد.\nستتهم - حماد بن سلمة، وابن الهاد،وعبد العزيز، وسفيان الثوري،وحميد بن الأسود، وخالد - عن سهيل بن أبي صالح.\n٣- وأخرجه البخاري (٤/٣١) قال: حدثنا إسحاق بن نصر. ومسلم (٣/١٥٩) قال: حدثني إسحاق بن منصور، وعبد الرحمن بن بشر العبدي،والنسائي (٤/١٧٣) قال: أخبرنا مؤمل بن إهاب.\nأربعتهم - ابن نصر،وابن منصور، وعبد الرحمن بن بشر،ومؤمل - قالوا: حدثنا عبد الرزاق،قال: أخبرنا ابن جريج، قال: أخبرني يحيى بن سعيد،وسهيل بن أبي صالح.\nثلاثتهم - سمي، وسهيل، ويحيى - عن النعمان بن أبي عياش الزرقي، فذكره.","vol":"9","page":457},{"text":"٧١٤٤ - (ت) أبو أمامة - ﵁ -: أن النبيَّ - ﷺ- قال: «من صام يومًا في سبيل الله جَعَلَ الله بينه وبين النار خَنْدقًا كما بين السماء ⦗٤٥٨⦘ والأرض» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٢٤) في فضائل الجهاد، باب ما جاء في فضل الصوم في سبيل الله، وإسناده حسن، وذكره المنذري في \" الترغيب والترهيب \" من حديث أبي الدرداء وقال: رواه الطبراني في \" الأوسط \" و\" الصغير \" بإسناد حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٢٤) قال: حدثنا زياد بن أيوب، قال: حدثنا يزيد بن هارون، قال: أخبرنا الوليد بن جميل، عن القاسم، فذكره.","vol":"9","page":457},{"text":"٧١٤٥ - (س) عقبة بن عامر - ﵁ - أن رسولَ الله - ﷺ- قال: «من صام يومًا في سبيل الله باعد الله منه جهنم مسيرة مائة عام» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٧٤ في الصوم، باب ما يكره من الصيام في السفر، وإسناده صحيح، قال المنذري في \" الترغيب والترهيب \": ورواه أيضًا الطبراني في \" الكبير \" و\" الأوسط \" بإسناد لا بأس به من حديث عمرو بن عبسة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائى (٤/١٧٤) قال:أخبرنامحمود بن خالد، عن محمد بن شعيب، قال: أخبرني يحيى بن الحارث. عن القاسم أبي عبد الرحمن أنه حدثه، فذكره.","vol":"9","page":458},{"text":"٧١٤٦ - (خ م ت س) سهل بن سعد - ﵁ - قال: قال رسولُ الله - ﷺ-: «إنَّ في الجنة بابًا يقال له: الرَّيان، يدخل منه الصائمون يوم القيامة، لا يدخلُ منه أحد غيرُهم، يقال: أين الصائمون؟ فيقومون، لا يدخل منه أحد غيرهم، فإذا دخلوا أغْلِق فلم يَدْخُل منه أحد» .\nوفي رواية «إنَّ في الجنة ثمانيةَ أبواب، منها باب يسمى الريان، لا يدخله إلا الصائمون» أخرجه البخاري ومسلم.\nوعند الترمذي قال: «في الجنة باب يُدْعَى الريان، يُدْعَى له الصائمون، فمن كان من الصائمين دخله، ومن دخله لم يظمأ أبدًا» وأخرج النسائي الرواية الأولى (١) .\n_________\n(١) رواه البخاري ٤ / ٩٥ و٩٦ في الصوم، باب الريان للصائمين، وفي بدء الخلق، باب صفة أبواب الجنة، ومسلم رقم (١١٥٢) في الصيام، باب فضل الصيام، والترمذي رقم (٧٦٥) في الصوم، باب ما جاء في فضل الصوم، والنسائي ٤ / ١٦٨ في الصوم، باب فضل الصيام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٣٣) قال: حدثنا أحمد بن عبد الملك.، قال: حدثنا حماد بن زيد. وفي (٥/٣٣٣) قال: حدثنا عفان، قال: حدثنا بشر بن المفضل، قال: حدثنا عبد الرحمن بن إسحاق. وفي (٥/٣٣٥) قال: حدثنا سليمان بن داود الهاشمي، وإسحاق بن عيسى، قالا:حدثنا سعيد ابن عبد الرحمن. وعبد بن حميد (٤٥٥) قال:حدثني خالد بن مخلد، قال: حدثني سليمان بن بلال، والبخاري (٣/٣٢) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال، وفي (٤/١٤٥) قال: حدثنا سعيد بن أبي مريم،قال: حدثنا محمد بن مطرف. ومسلم (٣/١٥٨) قال: حدثنا أبو بكر بن أبي شيبة،قال: حدثنا خالد بن مخلد، وهو القطواني،عن سليمان بن بلال، وابن ماجة (١٦٤٠) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا ابن أبي فديك، قال: حدثني هشام بن سعيد. والترمذي (٧٦٥) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر العقدي، عن هشام بن سعد. والنسائي (٤/١٦٨) قال: أخبرنا علي بن حجر، قال: أنبأنا سعيد بن عبد لرحمن، وابن خزيمة (١٩٠٢) قال: حدثنا علي بن حجر السعدي، قال: حدثنا سعيد بن عبد الرحمن الجمحي. وغيره.\nستتهم - حماد، وعبد الرحمن بن إسحاق،وسعيد بن عبد الرحمن، وسليمان بن بلال، ومحمد بن مطرف، وهشام - عن أبي حازم، فذكره.","vol":"9","page":458},{"text":"٧١٤٧ - (خ م ت س) أبو هريرة - ﵁ -: أن النبيَّ - ﷺ ⦗٤٥٩⦘ قال: «من قام رمضان إيمانًا واحتسابًا غُفِرَ له ما تقدَّم مِنْ ذَنْبِهِ، ومن قام ليلةَ القَدْرِ إيمانًا واحتسابًا غُفِرَ له ما تقدَّم مِنْ ذَنْبِهِ» أخرجه البخاري ومسلم.\nوللبخاري «من صام رمضانَ إيمانًا واحتسابًا غُفِرَ له ما تقدَّم من ذَنْبِهِ» (١) .\nوفي رواية الترمذي «مَنْ صامَ رمضان وقامه إيمانًا واحتسابًا غُفِرَ له ما تقدَّم مِنْ ذَنْبِهِ» . وأخرج النسائي رواية البخاري (٢) .\n_________\n(١) وكذلك هي عند مسلم.\n(٢) رواه البخاري ٤ / ٩٩ في الصوم، باب من صام رمضان إيمانًا واحتسابًا، وفي الإيمان، باب قيام ليلة القدر من الإيمان، وباب تطوع قيام رمضان من الإيمان، وباب صوم رمضان احتسابًا من الإيمان، وفي صلاة التراويح، باب فضل من قام رمضان، وباب فضل ليلة القدر، ومسلم رقم (٧٥٩) في صلاة المسافرين، باب الترغيب في قيام رمضان وهو التراويح، والترمذي رقم (٦٨٣) في الصوم، باب ما جاء في فضل شهر رمضان، والنسائي ٤ / ١٥٥ - ١٥٧ في الصوم، باب ثواب من قام رمضان إيمانًا واحتسابًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٩٥٠ و١٠٠٧) وأحمد (٢/٢٤١) والبخاري (٣/٥٩) قال: حدثنا علي بن عبد الله، وأبو داود (١٣٧٢) قال: حدثنا مخلد بن خالد، وابن أبي خلف. والنسائي (٤/١٥٦) قال: أخبرنا قتيبة ومحمد بن عبد الله بن يزيد. وفي (٤/١٥٧ و٨/١١٧) قال: أخبرنا قتيبة. وفي (٤/١٥٧) قال: أخبرنا إسحاق بن إبراهيم، وابن خزيمة (١٨٩٤) قال: حدثنا عمرو بن علي. وفي (٢١٩٩) قال: حدثنا عبد الجبار ابن العلاء ح وحدثنا سعيد بن عبد الرحمن المخزومي وعمرو بن علي.\nجميعهم - الحميدي - وأحمد بن حنبل، وعلي بن عبد الله، ومخلد بن خالد، ومحمد بن أحمد بن أبي خلف، وقتيبة، ومحمد بن عبد الله بن يزيد، وإسحاق بن إبراهيم، وعمرو بن علي، وعبد الجبار بن العلاء، وسعيد بن عبد الرحمن المخزومي - عن سفيان بن عيينة عن الزهري.\n٢- وأخرجه أحمد (٢/٣٤٧ ٤٠٨،) قال: حدثنا عفان. قال: حدثنا همام (ح) قال: وقال عفان: وحدثنا أبان، وفي (٢/٤٢٣) قال: حدثنا حسن بن موسى. قال: حدثنا شيبان. وفي (٢/٤٧٣) قال: حدثنا يحيى، عن هشام (ح) وحدثنا عبد الصمد وأبو عامر. قالا: حدثنا هشام. والدارمي (١٧٨٣) قال: حدثنا وهب بن جرير، قال: حدثنا هشام. والبخاري (٣/٣٣) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا هشام، ومسلم (٢/١٧٧) قال: حدثني زهير بن حرب. قال: حدثنا معاذ بن هشام. قال: حدثني أبي. والنسائي (٤/١٥٧) قال: أخبرني محمد بن عبد الأعلى، ومحمد بن هشام وأبو الأشعث. قالوا: حدثنا خالد. قال: حدثنا هشام (ح) وأخبرني محمود بن خالد، عن مروان. قال: أنبأنا معاوية بن سلام. وفي (٨/١١٨) قال: حدثنا أبو الأشعث. قال: حدثنا خالد، يعني ابن الحارث. قال: حدثنا هشام. وفي الكبرى (الورقة ٤٥) قال: أخبرنا عبد الحميد بن سعيد. قال: حدثنا مبشر، عن الأوزاعي (ح) وأخبرنا عمرو بن عثمان ومحمد بن المصفى. قالا: حدثنا بقية، عن الأوزاعي ستتهم - همام، وأبان، وشيبان، وهشام، ومعاوية، والأوزاعي - عن يحيى بن أبي كثير.\n٣- وأخرجه أحمد (٢/٢٣٢) . والبخاري (١/١٦) قال: حدثنا ابن سلام وابن ماجة (١٦٤١) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي (٤/١٥٧) قال: أخبرنا علي بن المنذر.\nأربعتهم - أحمد بن حنبل، ومحمد بن سلام، وأبو بكر بن أبي شيبة، وعلي بن المنذر - عن محمد بن فضيل بن عن يحيى، بن سعيد الأنصاري..\n٤- وأخرجه أحمد (٢/٣٨٥) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٢/٥٠٣) قال: حدثنا يزيد.، وابن ماجة (١٣٢٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. والترمذي (٦٨٣) قال: حدثنا هناد. قال: حدثنا عبدة والمحاربي.\nخمستهم - حماد بن سلمة، ويزيد بن محمد بن بشر، وعبدة، وعبد الرحمن بن محمد المحاربي - عن محمد بن عمرو.\nأربعتهم - الزهري، ويحيى بن أبي كثير، ويحيى بن سعيد، ومحمد بن عمرو - عن أبي سلمة، فذكره.","vol":"9","page":458},{"text":"٧١٤٨ - (ت) زيد بن خالد الجهني - ﵁ (١) - أن رسولَ الله - ﷺ- قال: «من فطَّر صائمًا كان له مثلُ أجره، غيرَ أنه لا ينقص من أجر الصائم شيئًا» . أخرجه الترمذي (٢) .\n_________\n(١) في الأصل والمطبوع: أبو هريرة، وهو خطأ، والتصحيح من \" سنن الترمذي \" وابن ماجة و\" مسند أحمد \".\n(٢) رقم (٨٠٧) في الصوم، باب ما جاء في فضل من فطر صائمًا، ورواه أيضًا أحمد في \" المسند \" ٤ / ١١٤ وابن ماجة رقم (١٧٤٦) في الصيام، باب صيام أشهر الحرم، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٨٠٧) قال:حدثنا هناد، حدثنا عبد الرحيم، عن عبد الملك بن أبي سليمان، عن عطاء عن زيد بن خالد الجهني، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح.","vol":"9","page":459},{"text":"٧١٤٩ - (ت) الحسن بن علي - ﵄ - أن رسولَ الله - ﷺ- قال: «تُحْفَةُ الصائم: الدُّهْنُ والمجمَر» أخرجه الترمذي (١) .\n_________\n(١) رقم (٨٠١) في الصوم، باب ما جاء في تحفة الصائم، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، ليس إسناده بذاك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٨٠١) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو معاوية، عن سعد بن طريف،عن عمير بن مأمون،فذكره.\nقال أبو عيسى.: هذا حديث غريب: ليس إسناده بذاك، لا نعرفه إلا من حديث سعد بن طريف، وسعد بن طريف يضعف.","vol":"9","page":459},{"text":"<span data-type=\"title\" id=toc-1565>الفصل السادس: في فضل الحج والعمرة</span>\n٧١٥٠ - (خ س) عائشة - ﵂ - قالت: قلتُ: يا رسولَ الله نرى الجهادَ أفضلَ الأعمال، أفلا نجاهد؟ قال: لكنْ أفضل الجهاد وأجملُه: حَجّ مَبْرُور، ثم لزوم الحُصر، قالت: فلا أدَعُ الحج بعدَ إذ سمعتُ هذا من رسولِ الله - ﷺ-.\nوفي رواية قالت: قلتُ: يا رسولَ الله، ألا نخرجُ فنجاهدَ معك؟ وإني لا أرى عملًا في القرآن أفضل من الجهاد، قال: «لا، ولكن أحسن الجهاد وأجمله: حج البيت، حج مبرور» أخرج البخاري الأولى، إلى قوله: «حج مبرور» وأخرج النسائي الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حج مبرور) أي: متقبل، مثاب عليه بالجنة.\n(لزوم الحُصر) قوله - ﷺ- لنسائه: هذه ثم لزوم الحصر، أي: إنكن لا تعدن تخرجن من بيوتكن وتلزمن الحصر.\n_________\n(١) رواه البخاري ٣ / ٣٠٢ في الحج، باب فضل الحج المبرور، وباب حج النساء، وفي الجهاد، باب فضل الجهاد، وباب جهاد النساء، والنسائي ٥ / ١١٤ و١١٥ في الحج، باب ما جاء في فضل الحج وثوابه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٦٧) قال: حدثنا عبد الله بن الوليد. قال: حدثنا سفيان. وفي (٦/٦٨) قال: حدثنا أسود. قال: حدثنا شريك. وفي (٦/ ١٢٠) قال:حدثنا عفان،قال: حدثنا عبيدة بن أبي رائطة المجاشعي. وفي (٦/١٦٥) قال: حدثنا أبو أحمد. قال:حدثنا سفيان. وفي (٦/١٦٦) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. والبخاري (٤/٣٩) قال:حدثنا محمد بن كثير. قال: أخبرنا سفيان (ح) وحدثنا قبيصة. قال: حدثنا سفيان.\nثلاثتهم - سفيان،وشريك،وعبيدة بن أبي رائطة - عن معاوية بن إسحاق.\n٢- وأخرجه أحمد (٦/٧١) قال:حدثنا حسين. قال: حدثنا يزيد، يعني ابن عطاء. وفي (٦/٧٩) قال: حدثنا يونس. قال:حدثنا عبد الواحد. وفي (٦/١٦٥) قال:حدثنا محمد بن فضيل. والبخاري (٢/١٦٤) قال: حدثنا عبد الرحمن بن المبارك قال: حدثنا خالد. وفي (٣/٢٤) قال:حدثنا مسدد. قال: حدثنا عبد الواحد. وفي (٤/١٨) قال:حدثنا مسدد. قال: حدثنا خالد. وفي (٤/٣٩) قال: حدثنا قبيصة. قال: حدثنتا سفيان، وابن ماجة (٢٩٠١) قال:حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن فضيل. والنسائي (٥/١١٤) قال: أخبرنا إسحاق بن إبراهيم،قال: أنبأنا جرير. وابن خزيمة (٣٠٧٤) قال: حدثنا علي بن المنذر. قال:حدثنا ابن فضيل.\nستتهم - يزيد بن عطاء، وعبد الواحد بن زياد،ومحمد بن فضيل، وخالد بن عبد الله، وسفيان، وجرير- عن حبيب بن أبي عمرة.\nكلاهما - معاوية بن إسحاق، وحبيب بن أبي عمرة - عن عائشة بنت طلحة، فذكرته.","vol":"9","page":460},{"text":"٧١٥١ - (ت س) عبد الله بن مسعود - ﵁ - أن رسولَ الله - ﷺ- قال: «تَابِعوا بين الحج والعمرة، فإنهما يَنْفِيان الذُّنُوبَ والفَقْرَ، كما ينفي الكِيرُ خَبَثَ الحديد والذهب والفضة، ولَيسَ لِحجَّة مبرورة ثواب إلا الجنة، وما من مؤمن يَظَلُّ يومه محرمًا إلا غابت الشمس بذنوبه» أخرجه الترمذي. وانتهت رواية النسائي عند قوله: «إلا الجنة» (١) .\nوزاد رزين «وما من مؤمن يُلبِّي الله بالحج إلا شهد له ما على يمينه وشماله إلى منقطَع الأرض» .\n_________\n(١) رواه الترمذي رقم (٨١٠) في الحج، باب ما جاء في ثواب الحج والعمرة، والنسائي ٥ / ١١٥ في الحج، باب فضل المتابعة بين الحج والعمرة، وإسناده حسن، والحديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٨٧) (٣٦٦٩) . والترمذي (٨١٠) قال:حدثنا قتيبة وأبو سعيد الأشج. والنسائي (٥/١١٥) قال: أخبرنا محمد بن يحيى بن أبوب. وابن خزيمة (٢٥١٢) قال:حدثنا عبد الله بن سعيد الأشج.\nأربعتهم - أحمد بن حنبل، وقتيبة،وعبد الله بن سعيد الأشج، ومحمد بن يحيى - عن سليمان بن حيان أبي خالد الأحمر، عن عمرو بن قيس، عن عاصم بن بهدلة، عن شقيق، فذكره.\n(*) قال الترمذي:حسن غريب، من حديث ابن مسعود.","vol":"9","page":461},{"text":"٧١٥٢ - (ت) سهل بن سعد - ﵁ - أن رسولَ الله - ﷺ- قال: «ما من مسلم يُلَبِّي، إلا لبَّى ما على يمينه وشماله من حجر أو شجر أو مَدَر حتى تنقطعَ الأرض من هاهنا وهاهنا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٨٢٨) في الحج، باب ما جاء في فضل التلبية والنحر، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في الحج (١٤:٢) عن هناد بن السري، عن إسماعيل بن عياش،عن عمارة بن غزية، عن أبي حازم، عن سهل بن سعد. و(١٤: ٣) عن الحسن بن محمد الزعفراني، وأبي عمرو عبد الرحمن بن الأسود البصري، كلاهما - عن عبيدة بن حميد،عن عمارة بن غزية، عن أبي حازم، عن سهيل بن سعد، وابن ماجة في (المناسك ١٥:٤) عن هشام بن عمار، عن إسماعيل بن عياش عن عمارة بن غزية، عن أبي حازم، عن سهل بن سعد. الأشراف (٤/١١٧) .","vol":"9","page":461},{"text":"٧١٥٣ - (س) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «تَابِعُوا بين الحج والعمرة، فإنهما يَنْفِيان الذُّنُوبَ كما ينفي الكيرُ خَبَثَ الحديدِ» أخرجه النسائي (١) .\n_________\n(١) ٥ / ١١٥ في الحج، باب فضل المتابعة بين الحج والعمرة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/١١٥) قال: أخبرنا أبو داود،قال: حدثنا أبو عتاب،قال: حدثنا عزرة بن ثابت،عن عمرو بن دينار، فذكره.","vol":"9","page":461},{"text":"٧١٥٤ - (خ م ط ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «العُمرةُ إلى العُمرةِ، كَفَّارة لما بينهما، والحجُّ المبرور: ليس له جزاء إلا الجنة» . ⦗٤٦٢⦘\nوفي رواية قال: سمعتُ رسولَ الله - ﷺ- يقول: «من حج لله ﷿ فلم يَرْفُثْ ولم يَفْسُقْ، رجع كيوم وَلَدَتْهُ أمُّه» أخرجه البخاري ومسلم.\nوأخرج «الموطأ» الأولى، وأخرج الترمذي الأولى، وقال في الثانية: «غُفِرَ له ما تقدَّم مِنْ ذَنْبِه» .\nوأخرج النسائي الأولى والثانية، وله في أخرى مثل الأولى، إلا أنه قدَّم الحج على العمرة (١) .\n_________\n(١) رواه البخاري ٣ / ٤٧٦ في الحج، باب وجوب العمرة وفضلها، ومسلم رقم (١٣٤٩) في الحج، باب في فضل الحج والعمرة ويوم عرفة، والموطأ ١ / ٣٤٦ في الحج، باب جامع ما جاء في العمرة، والترمذي رقم (٩٣٣) في الحج، باب ما ذكر في فضل العمرة، والنسائي ٥ / ١١٢ و١١٥ في الحج، باب فضل الحج المبرور، وباب فضل العمرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٢٢٨) . والحميدي (١٠٠٢) قال: حدثنا سفيان وأحمد (٢/٢٤٦) قال: حدثنا سفيان. وفي (٢/٤٦١) قال: حدثنا عبد الرحمن قال: حدنثا سفيان. وفي (٢. ٤٦٢) قال: حدثنا عبد الرحمن عن مالك والدارمي (١٨٠٢) قال: أخبرنا عبيد الله بن موسى، عن سفيان والبخاري (٣/٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٤/١٠٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك (ح) وحدثناه سعيد بن منصور وأبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب. قالوا: حدثنا سفيان بن عيينة. (ح) وحدثني محمد بن عبد الملك الأموي. قال: حدثنا عبد العزيز بن المختار، عن سهيل (ح) وحدثنا ابن نمير. قال: حدثنا أبي قال: حدثنا عبيد الله. (ح) وحدثنا أبوكريب. وقال: حدثنا وكيع. (ح) وحدثني محمد بن المثنى. قال: حدثنا عبد الرحمن. جميعا - وكيع، وعبد الرحمن بن مهدي - عن سفيان. وابن ماجة (٢٨٨٨) قال: حدثنا أبو مصعب. قال: حدثنا مالك بن أنس. والترمذي (٩٣٣) قال: حدثنا أبو كريب. قال::حدثنا وكيع، عن سفيان، والنسائي (٥/١١٢) قال: أخبرنا عبدة بن عبد الله الصفار البصري، قال: حدثنا سويد، وهو ابن عمر الكلبي، عن زهير، قال: حدثنا سهيل (ح) وأخبرنا عمرو بن منصور، قال: حدثنا حجاج. قال: حدثنا شعبة. قال: أخبرني سهيل. وفي (٥/١١٥) قال: أخبرنا قتيبة بن سعيد، عن مالك وابن خزيمة (٢٥١٣) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ح) وحدثنا الحسن بن محمد الزعفراني. قال: حدثنا ابن عيينة. (ح) وحدثنا علي بن المنذر. قال: حدثنا عبد الله بن نمير، عن عبيد الله.\nخمستهم - مالك، وسفيان بن عيينة، وسفيان الثوري، وسهيل بن أبي صالح، وعبيد الله بن عمر - عن سمي مولى أبي بكر بن عبد الرحمن، عن أبي صالح السمان. فذكره.","vol":"9","page":461},{"text":"٧١٥٥ - (ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «مَنْ طاف بالبيت سبعينَ (١) مرة خَرَجَ مِنْ ذُنُوبِه كيومِ ولدتْهُ أمُّهُ» أخرجه الترمذي (٢) .\n_________\n(١) في نسخ الترمذي المطبوعة: خمسين.\n(٢) رقم (٨٦٦) في الحج، باب ما جاء في فضل الطواف، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٨٦٦) قال: حدثنا سفيان بن وكيع. قال: حدثنا يحيى بن يمان، عن شريك، عن أبي إسحاق، عن عبد الله بن سعيد بن جبير عن أبيه، فذكره.\nقال الترمذي:حديث ابن عباس حديث غريب. سألت محمدا (البخاري) عن هذا الحديث؟ فقال: إنما يروى هذا عن ابن عباس قوله. وإسناده ضعيف.","vol":"9","page":462},{"text":"٧١٥٦ - (د) أم سلمة - ﵂ - أن رسولَ الله - ﷺ- قال: «مَنْ أهَلَّ بِحَجَّة أو عُمْرة من المسجد الأقصى إلى المسجد الحرام، غُفِرَ له ما تقدَّم مِنْ ذَنْبِهِ وما تأخَّرَ، أو وَجَبَتْ له الجنةُ» شَك الراوي، أيتهما قال. أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧٤١) في المناسك، باب في المواقيت، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٩) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. قال: حدثنا جعفر بن ربيعة، عن عبد الله بن عبد الرحمن بن أبي صعصعة. وفي (٦/٢٩٩) قال:حدثنا يعقوب. قال: حدثني أبي،عن ابن إسحاق. قال: حدثني سليمان بن سحيم، مولى آل جبير، عن يحيى بن أبي سفيان الأخنسي وأبو داود (١٧٤١) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن أبي فديك عن عبد الله بن عبد الرحمن بن يحنس، عن يحيى بن أبي سفيان الأخنسي وفي «تحفة الأشراف» (١٣/١٨٢٥٣) عن الحسين ابن عيسى البسطامي،عن أبي ابن فديك، عن عبد الله بن عبد الرحمن بن يحنس، عن يحيى بن أبي سفيان الأخنسي.\nكلاهما - عبد الله بن عبد الرحمن، ويحيى بن أبي سفيان - عن حكيمة أم حكيم بنت أمية،فذكرته ووإسناده ضعيف.","vol":"9","page":462},{"text":"٧١٥٧ - (خ م س) عبد الله بن عباس - ﵄ - أنَّ النبي - ﷺ- قال لامرأة من الأنصار يقال لها: أم سنان: «ما مَنَعَكِ أن تكوني حججت معنا؟ قالت: ناضحان كانا لأبي فلان زوجها، حج هو وابنه على أحدهما، وكان الآخر يسقي أرضًا لنا، قال: فعمرة في رمضان تقضي حجة، أو حجة معي» .\nوفي رواية: «فإذا جاء رمضان فاعتمري، فإن عمرة فيه تعدل حجة» أخرجه البخاري ومسلم، وفي رواية النسائي قال: قال رسولُ الله - ﷺ- لامرأة من الأنصار: «إذا كان رمضانُ فاعتمري فإنَّ عمرة فيه تعدلُ حجة» (١) .\n_________\n(١) رواه البخاري ٣ / ٤٨٠ و٤٨١ في الحج، باب عمرة في رمضان، وباب حج النساء، ومسلم رقم (١٢٥٦) في الحج، باب فضل العمرة في رمضان، والنسائي ٤ / ١٣٠ و١٣١ في الصيام، باب الرخصة في أن يقال لشهر رمضان رمضان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٩٢١) (٢٠٢٥) قال: حدثنا يحيى، عن ابن جريج،وفي (١/٣٠٨) (٢٨٠٩) قال: حدثنا عبد الله بن نمير، قال:حدثنا ابن أبي ليلى. وفي (١/٣٠٨) (٢٨١٠) قال: حدثنا عبد الله بن نمير، قال: أخبرنا حجاج والدارمي (١٨٦٦) قال: أخبرنا أبو عاصم، عن ابن جريج. والبخاري (٣/٤) قال: حدثنا مسدد. قال: حدثنا يحيى، عن ابن جريج. وفي (٣/٢٤) قال: حدثنا عبدان، قال: أخبرنا يزيد بن زريع. قال: أخبرنا حبيب المعلم - ومسلم (٤/٦١) قال: حدثني محمد بن حاتم بن ميمون، قال: حدثنا يحيى بن سعيد. عن ابن جريج (ح) وحدثنا أحمد بن عبدة الضبي،قال: حدثنا يزيد، يعني ابن زريع،قال:حدثنا حبيب المعلم. وابن ماجة (٢٩٩٤) قال:حدثنا علي بن محمد، قال: حدثنا أبو معاوية عن حجاج. والنسائي (٤/١٣٠) قال: أخبرنا عمران بن يزيد ابن خالد،قال: حدثنا شعيبة،قال: أخبرني ابن جريج. وفي الكبرى (تحفة الأشراف) (٥٩١٣) عن حميد ابن مسعدة، عن سفيان بن حبيب،عن ابن جريج.\nأربعتهم - ابن جريج، وابن أبي ليلى، وحجاج،وحبيب - عن عطاء فذكره","vol":"9","page":463},{"text":"٧١٥٨ - (خ) جابر - ﵁ - قال: «لما رجع النبيُّ - ﷺ- من حَجَّتِهِ، قال لأمِّ سِنَان الأنصاريَّةِ: ما مَنَعَك من الحج؟ قالت: ليس لنا إلا ناضحان، أبو فلان - تعني زوجَها - حجَّ على أحدِهما، والآخرُ يسقي أرضًا [لنا]، قال: فإن عُمْرَة في رمضان تقضي حجة، أو حَجة معي» .\nأخرجه البخاري تعليقًا، بعد حديث ابن عباس، قاله الحميديُّ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناضحان) الناضح: البعير الذي يستقى عليه.\n_________\n(١) رواه البخاري تعليقًا ٤ / ٦٧ في الحج، باب حج النساء، وقد وصله أحمد وابن ماجة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري تعليقا (٤/٦٧) في الحج، باب حج النساء،وقد وصله أحمد وابن ماجة.","vol":"9","page":463},{"text":"٧١٥٩ - (د) عبد الله بن عباس - ﵄ - قال: إنه حين أراد رسولُ الله - ﷺ- الحجَّ: قالت امرأة لزوجها: أحِجَّني مع رسولِ الله - ﷺ-، فقال: ما عندي ما أحِجُّك عليه، فقالت: أحِجَّني على جملك فلان، قال: ذَاكِ حَبيس في سبيل الله، قالت: فائتِ رسولَ الله - ﷺ-، فسَلْه، فأتى رسولَ الله - ﷺ-، فقال: إن امرأتي تقرأ عليك السلام ورحمةَ الله، وإنها سألتني الحج معك، فقلتُ: ما عندي ما أحجك عليه، قالت: أحجني على جملك فلان، فقلتُ: ذاك حَبِيس في سبيل الله، فقال: أما إنَّكَ لو أحججتَها عليه كان في سبيل الله، قال: وإنها أمرتني أن أسألَكَ: ما يَعدِلُ حَجَّة معك؟ فقال رسولُ الله - ﷺ-: «اقرأها مني السلام ورحمة الله، وأخْبِرْها أنها تَعْدِلُ حَجَّة معي: عمرة في رمضان» أخرجه أبو داود، ولم يذكر قولها «فائتِ رسولَ الله - ﷺ- فسله» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حبيس) الحبيس: البعير أو الفرس الذي جعل مُعَدًّا للجهاد، يركب في سيبل الله فهو موقوف على الغزاة، قد أخرجه من ماله.\n(أحجني) أحَجَّهُ يُحِجُّه، أي: حج به، أو مكّنه من الحج.\n_________\n(١) رواه أبو داود رقم (١٩٩٠) في المناسك، باب العمرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٩٩٠) حدثنا مسدد،ثنا عبد الوارث، عن عامر الأحول، عن بكر بن عبد الله، عن ابن عباس،فذكره.","vol":"9","page":464},{"text":"٧١٦٠ - (د ت) يوسف بن عبد الله بن سلام - ﵀ -: عن جدته أمِّ معقِل أنها قالت: «لما حجَّ النبيُّ - ﷺ- حَجَّةَ الوداع، وكان لنا جمل، فجعله أبو مَعْقِل في سبيل الله، قالت: وأصابنا مَرَض، وهلك أبو مَعْقِلْ، قالت: فلما قَفَلَ رسولُ الله - ﷺ- من حَجَّتِهِ جئتُه، فقال: يا أمَّ مَعقِل، ما مَنَعَكِ أن تخرجي معنا؟ قالت: لقد تهيأنا، فَهَلَكَ أبو معقل، وكان لنا جَمَل هو الذي يحج عليه، فأوصى به أبو معقل في سبيل الله، فقال: فهلاَّ خرجتِ عليه؟ فإن الحجَّ في سبيل الله، فأما إذ فاتتكِ هذه الحجة معنا، فاعتمري في رمضان، فإنها كَحَجَّة» أخرجه أبو داود.\nوأخرج الترمذي مختصرًا «أن النبيَّ - ﷺ- قال: عُمْرة في رمضانَ تَعْدِلُ حَجَّة» (١) .\n_________\n(١) رواه أبو داود رقم (١٩٨٩) في المناسك، باب في العمرة، والترمذي رقم (٩٣٩) في الحج، باب ما جاء في عمرة رمضان، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٨٦٧) قال: أخبرنا أحمد بن خالد. وأبو داود (١٩٨٩) قال: حدثنا محمد بن عوف الطائي. قال: حدثنا أحمد بن خالد الوهبي،وابن خزيمة (٢٣٧٦) قال: حدثنا محمد بن إسماعيل ابن سمرة بن الأحمسي،قال:حدثنا المحاربي.\nكلاهما - أحمد بن خالد،والمحاربي - عن محمد بن إسحاق، عن عيسى بن معقل بن أبي معقل الأسدي، أسد خزيمة،عن يوسف بن عبد الله بن سلام عن جدته أم معقل فذكرته.","vol":"9","page":465},{"text":"٧١٦١ - (ط د) أبو بكر بن عبد الرحمن - ﵀ - قال: «جاءت امرأة إلى رسولِ الله - ﷺ- فقالت: إني كنتُ قد تجهَّزْت للحج، فاعْترِض لي، فقال لها رسولُ الله - ﷺ-: اعتمري في رمضانَ، فإن عمرة فيه كحجة» أخرجه «الموطأ» هكذا مرسلًا.\nوأخرجه أبو داود عن أبي بكر بن عبد الرحمن قال: أخبرني رسولُ ⦗٤٦٦⦘ مَرْوَانَ الذي أُرْسِلَ إلى أمِّ معقل، قال: جاء أبو معقل حاجًا مع النبيِّ - ﷺ- فلما قَدِمَ قالت أمُّ معقل: قد علمتَ أن عليَّ حَجَّة، فانطلقا يمشيان، حتى دخلا عليه، قال: فقالت: يا رسولَ الله، إنَّ عليَّ حَجَّة، وإن لأبي معقل بَكرًا، قال أبو معقل: صدقتْ، جعلتُه في سبيل الله، قال رسولُ الله - ﷺ-: «أعطها فلْتَحُجَّ عليه، فإنه في سبيل الله، فأعطاها البَكر، فقالت: يا رسولَ الله، إني امرأة قد كَبِرْتُ وسَقِمتُ، فهل من عَمَل يُجْزِئ عني من حَجَّتِي؟ فقال: عمرة في رمضان تجزئ حَجَّة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَكرًا) البَكر: الفتيُّ من الإبل.\n_________\n(١) رواه الموطأ ١ / ٣٤٦ و٣٦٧ مرسلًا في الحج، باب ما جاء في العمرة، وأبو داود رقم (١٩٨٨) في المناسك، باب العمرة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٩٨٨) حدثنا أبو كامل، ثنا أبو عوانة، عن إبراهيم بن مهاجر، عن أبي بكر بن عبد الرحمن، أخبرني رسول مروان الذي أرسل إلى أم معقل قالت: كان أبو معقل حاجا مع رسول الله -ﷺ- فذكرته.","vol":"9","page":465},{"text":"٧١٦٢ - (ت) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «ما عمِل آدميّ يوم النحر أحبَّ إلى الله من إهراقه الدماء، إنها لتأتي يوم القيامة بقُرونها وأشعارها وأظلافها، وإن الدمَ ليقع من الله بمكان قبل أن يقعَ في الأرض، فَطيبوا بها نفسًا» أخرجه الترمذي.\nوزاد رزين «وإن لصاحب الأضحية بكل شعرة حَسَنَة» (١) .\n_________\n(١) رواه الترمذي رقم (١٤٩٣) في الأضاحي، باب ما جاء في فضل الأضحية، وفي سنده أبو المثنى سليمان بن يزيد المدني، وهو ضعيف، وقال الترمذي: هذا حديث حسن غريب لا نعرفه من حديث هشام بن عروة إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٣١٢٦) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. والترمذي (١٤٩٣) قال: حدثنا أبو عمر ومسلم بن عمرو بن مسلم الحذاء المدني.\nكلاهما - عبد الرحمن بن إبراهيم، وأبو عمر ومسلم بن عمرو - عن عبد الله بن نافع الصائغ أبو محمد، عن أبي المثنى، عن هشام بن عروة،عن أبيه، فذكره.\nوفي سنده أبو المثنى سليمان بن يزيد المدني، وهو ضعيف، قال الترمذي: هذا حديث حسن غريب لا نعرف من حديث هشام بن عروة إلا من هذا الوجه.","vol":"9","page":466},{"text":"٧١٦٣ - (ت) أبو بكر الصديق - ﵁ - أن رسولَ الله - ﷺ ⦗٤٦٧⦘ سئل: أيُّ الحج أفضلُ؟ قال: «العَجُّ والثَّجُّ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العجُّ): رفع الصوت بالتلبية.\n(والثجُّ): إراقة دماء الهدي والضحايا.\n_________\n(١) رقم (٨٢٧) في الحج، باب ما جاء في فضل التلبية والنحر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (١٨٠٤) قال: حدثنا محمد بن العلاء. وابن ماجة (٢٩٢٤) قال: حدثنا إبراهيم بن المنذر الحزامي ويعقوب بن حميد بن كاسب. والترمذي (٨٢٧) قال: حدثنا محمد بن رافع (ح) وحدثنا إسحاق بن منصور وابن خزيمة (٢٦٣١) قال: حدثنا محمد بن رافع.\nخمستهم- محمد بن العلاء، وإبراهيم بن المنذر، ويعقوب، وابن رافع، وإسحاق - عن محمد بن إسماعيل بن أبي فديك، قال: أخبرنا الضحاك بن عثمان عن محمد بن المنكدر، عن عبد الرحمن بن يربوع، فذكره.\n(*) قال الترمذي: حديث غريب، لا نعرفه إلا من حديث ابن أبي فديك عن الضحاك بن عثمان، ومحمد ابن المنكدر لم يسمع من عبد الرحمن بن يربوع.\nقلت ذكر الترمذي الحديث وقال: وسمعت محمدا يقول «وذكرت له حديث ضرار بن صرد عن ابن أبي فديك» .\nفقال هو خطأ. فقلت: قد رواه غيره عن ابن أبي فديك أيضا مثل روايته. فقال: لا شيء: إنما رواه عن ابن أبي فديك ولم يذكروا فيه - عن سعيد بن عبد الرحمن - ورأيته يضعف ضرار بن صرد.\nوذكر الحافظ الزيلعي في نصب الراية (٣/١١٢) نقلا عن الدارقطني في العلل قال: هذا حديث يرويه محمد ابن المنكدر، واختلف عنه، فرواه ابن أبي فديك عن الضحاك بن عثمان، عن محمد بن المنكدر، عن عبد الرحمن بن يربوع، عن أبي بكر، وقال: ضرار بن صرد عن ابن أبي فديك عن الضحاك، عن ابن المنكدر، عن سعيد بن عبد الرحمن بن يربوع عن أبيه","vol":"9","page":466},{"text":"٧١٦٤ - (س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «جِهَادُ الكبيرِ والصغيرِ والضعيفِ والمرأةِ: الحَجُّ والعمرةُ» . أخرجه النسائي (١) .\n_________\n(١) ٥ / ١١٣ و١١٤ في الحج، باب فضل الحج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/١١٣) قال: أخبرني محمد بن عبد الله بن عبد الحكم،عن شعيب، عن الليث، قال: حدثنا خالد، عن ابن أبي هلال،عن يزيد بن عبد الله عن محمد بن إبراهيم،عن أبي سلمة، فذكره.\n(*) أخرجه أحمد (٢/٤٢١) قال: حدثنا هارون، قال: حدثني ابن وهب عن حيوة، عن ابن الهاد، عن محمد بن إبراهيم بن الحارث التيمي،عن أبي هريرة،عن رسول الله -ﷺ- أنه قال: إن كان قاله، فذكره. ليس في إسناده أبو سلمة.","vol":"9","page":467},{"text":"٧١٦٥ - (ط) محمد بن يحيى بن حبَّان (١) - ﵀ - قال: إن رجلًا مرَّ على أبي ذر بالرَّبَذَةِ، فقال: أين تريدُ؟ قال: الحَجَّ، قال: هل نَزَعَكَ غيرُه؟ قال: لا، قال: فائتَنِف العمل، قال: فأتيتُ مكةَ، فمكثتُ ما شاء الله، فلما كان بعدَ ذلك، رأيتُ الناس مُنقصفين على رجل يحدِّثهم عن رسولِ الله - ﷺ-، فضاغَطْتُ عليه الناس، فإذا الشيخ الذي وَجَدْتُ بالرَّبَذة - يعني أبا ذَر - فلما رآني عرفني، وقال: هو الذي حدَّثْتُكَ. أخرجه «الموطأ»، ولم يذكر «يحدِّثُهم عن رسولِ الله - ﷺ-» (٢) .\n⦗٤٦٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نزعك) نزعني إلى كذا أمر: أي: ساقني وحرَّكني، ونزعت إلى كذا: اشتهيته.\n(فائتنف العمل) ائتنف العمل، أي: استأنفه واعمل من رأس، فإن الذي تقدَّم قد غفره الله لك بهذه الفَعلة.\n(منقصفين) أي: مزدحمين، و(المضاغطة) أيضًا، المزاحمة.\n_________\n(١) في المطبوع: ابن خباب، وهو خطأ.\n(٢) رواه الموطأ ١ / ٤٢٤ و٤٢٥ في الحج، باب جامع الحج، وفي سنده انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٢/٥٣٢) عن يحيى بن سعيد عن محمد بن يحيى بن حبان، فذكره. وفي إسنده انقطاع.","vol":"9","page":467},{"text":"<span data-type=\"title\" id=toc-1566>الفصل السابع: في فضل الجهاد والشهادة</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1567>الفرع الأول: في فضل الجهاد والمجاهدين</span>، وفيه ثمانية أنواع\n<span data-type=\"title\" id=toc-1568>نوع أول</span>\n٧١٦٦ - (ت س) عثمان بن عفان - ﵁ - قال يومًا على المنبر: إني كنتُ كتمتكم حديثًا سمعتُه من رسول الله - ﷺ-، مَخافةَ - أو ⦗٤٦٩⦘ قال: كراهية - تَفَرُّقِكُم عني، ثم إني قد بدا لي أن أحدِّثكموه، ليختارَ امرُؤ لنفسه ما بدا له، سمعتُ رسولَ الله - ﷺ- يقول: «رِباطُ يوم في سبيل الله خير من ألف يوم فيما سواه من المنازل» أخرجه الترمذي، وأخرج النسائي المسند منه فقط (١) .\n_________\n(١) رواه الترمذي رقم (١٦٦٧) في فضائل الجهاد، باب ما جاء في فضل المرابط، والنسائي ٦ / ٤٠ في الجهاد، باب فضل الرباط، وهو حديث حسن، وله شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٦٢) (٤٤٢) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا ابن لهيعة. وفي (١/٦٥) (٤٧٠) و١/٧٥ (٥٥٨) قال: حدثنا هاشم بن القاسم، قال: حدثنا ليث. والدارمي (٢٤٢٩) قال: أخبرنا أبو الوليد. قال: حدثنا ليث بن سعد. والترمذي (١٦٦٧) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا هشام بن عبد الملك، قال: حدثنا ليث بن سعد. وعبد الله بن أحمد (١/٦٦) (٤٧٧) قال: حدثناه سويد بن سعيد سنة ست وعشرين، قال: حدثنا رشدين بن سعد، والنسائي (٦/٣٩) قال: أخبرنا عمرو بن منصور، قال: حدثنا عبد الله بن يوسف، قال: حدثنا ليث. وفي (٦/٤٠) قال: أخبرنا عمرو بن علي قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا ابن المبارك، قال: حدثنا أبو معن.\nأربعتهم ٠- ابن لهيعة، وليث، ورشدين وأبو معن - عن أبي عقبل زهرة بن معبد، عن أبي صالح مولى عثمان، فذكره.\nقلت أبا صالح مولى عثمان، وثقه العجلي وابن حبان.","vol":"9","page":468},{"text":"٧١٦٧ - (م ت س) [محمد] بن المنكدر - ﵀ - قال: مرَّ سلمانُ الفارسيُّ بشُرَحْبِيل بن السِّمْطِ وهو في مُرابَط له، وقد شَقَّ المقام عليه وعلى أكثر أصحابه، فقال لهم سَلْمان: ألا أحدِّثكم بحديث سمعتُه من رسولِ الله - ﷺ-؟ قالوا: بلى، قال: سمعتُه يقول: رباط يوم في سبيل الله أفضل - أو قال: خير - من صيام شهر وقيامه، ومَنْ مات مرابطًا وُقِيَ من فتنة القبر وفَتَّانَيْهِ، ونَما له عمل إلى يوم القيامة. أخرجه الترمذي، ولم يذكر «فتانيه» .\nوأخرج مسلم والنسائي المسند فقط، وهذا لفظهما، قال سلمان: سمعتُ رسولَ الله - ﷺ- يقول: «رِباطُ يوم وليلة خير مِن صيامِ شهر وقيامِهِ، وإن مات جَرَى عليه عمله الذي كان يعمله، وأجري عليه رِزْقُه، وأمِن الفَتَّان» .\nورفي رواية للنسائي قال: «من رابط يومًا وليلة في سبيل الله، كان له ⦗٤٧٠⦘ كأجر صيام شهر وقيامه، ومن مات مرابطًا جرى له مِثْلُ ذلك من الأجر، وأُجري عليه الرزق، وأمن الفُتَّان» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مرابط) المرابَط بفتح الباء: موضع الرباط، وهو ملازمة العدوّ في الجهاد.\n(فتَّانيه) فَتَّانا القبر: هما منكر ونكير.\n_________\n(١) رواه مسلم رقم (١٩١٣) في الإمارة، باب فضل الرباط في سبيل الله ﷿، والترمذي رقم (١٦٦٥) في فضائل الجهاد، باب ما جاء في فضل الرباط، والنسائي ٦ / ٣٩ في الجهاد، باب فضل الرباط، وإسناده صحيح، وقال الترمذي: حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرخه أحمد (٥/٤٤١) قال: حدثنا أبو المغيرة، قال: حدثنا ابن ثوبان قال: حدثني من سمع خالد بن معدان. ومسلم (٦/٥٠) قال: حدثنا عبد الله بن عبد الرحمن بن بهرام الدارمي. قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا ليث -يعني ابن سعد- عن أيوب بن موسى. عن مكحول. وفي (٦/٥١) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب، عن عبد الرحمن بن شريح، عن عبد الكريم مسكين - قراءة عليه وأنا أسمع -: عن ابن وهب، قال: أخبرني عبد الرحمن بن شريح، عن عبد الكريم بن الحارث، عن أبي عبيدة بن عقبة. وفيه (٦/٣٩) قال: أخبرنا عمرو منصور، قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، قال: حدثني أيوب بن موسى، عن مكحول. ثلاثتهم- خالد بن معدان، ومكحول، وأبو عبيدة - عن شرحبيل بن السمط، فذكره. قلت: ابن المنكدر لم يدرك سلمان.","vol":"9","page":469},{"text":"٧١٦٨ - (د ت) فضالة بن عبيد - ﵁ - أن رسولَ الله - ﷺ- قال: «كلُّ ميت يختم على عمله، إلا المرابطُ في سبيل الله، فإنه يَنْمِي له عملُه إلى يوم القيامة، ويُؤمَّن من فتنة القبر» وسمعتُ رسولَ الله - ﷺ- يقول: «المجاهدُ مَنْ جاهد نفسه» أخرجه الترمذي. وأخرج أبو داود منه إلى قوله: «فتنة القبر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينمي) نمى الشيء: ينمي [وينمو]: إذا كثر.\n_________\n(١) رواه أبو داود رقم (٢٥٠٠) في الجهاد، باب في فضل الرباط، الترمذي رقم (١٦٢١) في فضائل الجهاد، باب ما جاء في فضل من مات مرابطًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٠) قال: حدثنا إسحاق بن إبراهيم، قال:حدثنا ابن المبارك عن حيوة بن شريح، وفي (٦/٢٠) قال: حدثنا معاوية بن عمرو، قال: حدثنا رشدين. وفي (٦/٢٢) قال:حدثنا علي بن إسحاق، قال: أخبرنا عبد الله، يعني ابن المبارك،قال: أخبرنا حيوة بن شريح. وأبو داود (٢٥٠٠) قال: حدثنا سعيد بن منصور، قال:حدثنا عبد الله بن وهب. والترمذي (١٦٢١) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله بن المبارك، قال: أخبرنا حيوة بن شريح،والنسائي في الكبرى (تحفة الأشراف) (٨/١١٠٣٨) عن سويد بن نصر،عن عبد الله بن المبارك، عن حيوة بن شريح.\nثلاثتهم - حيوة، ورشدين بن سعد،وعبد الله بن وهب- عن أبي هانئ، عن عمرو بن مالك الجنبي، فذكره.","vol":"9","page":470},{"text":"٧١٦٩ - (خ م ت) سهل بن سعد - ﵁ - أن رسولَ الله ⦗٤٧١⦘ ﷺ- قال: «رِباطُ يوم في سبيل الله خير من الدنيا وما عليها، وموضع سَوْط أحدكم من الجنة خير من الدنيا وما عليها، والرَّوْحة يروحها العبد في سبيل الله، أو الغدوة، خير من الدنيا وما عليها» .\nوفي رواية «وما فيها» أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٦ / ١١ و٦٣ في الجهاد، باب الغدوة والروحة في سبيل الله، وباب فضل رباط يوم في سبيل الله، وفي بدء الخلق، باب ما جاء في صفة الجنة، وفي الرقاق، باب مثل الدنيا والآخرة، ومسلم رقم (١٨٨١) في الإمارة، باب فضل الغدوة والروحة في سبيل الله، والترمذي رقم (١٦٦٤) في فضائل الجهاد، باب ما جاء في فضل الرباط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٣٠) قال: حدثنا سفيان (ابن عيينة) . وأحمد (٣/٤٣٣و٥/٣٣٥) قال: حدثنا وكيع بن الجراح، وعبد الرحمن بن مهدي، عن سفيان الثوري. وفيث (٣/٤٣٣) قال: حدثنا أبو كامل الجحدري، فضيل بن حسين، أملاه علي من كتبه الأصل، قال: حدثنا عمر بن علي. وفي (٣/٤٣٣و٥/٣٣٠) قال: حدثنا سفيان بن عيينة. وفي (٣/٤٣٣و٥/٣٣٧) قال: حدثنا يونس بن محمد، قال: حدثنا العطاف بن خالد. وفي (٣/٤٣٣ و٥/٣٣٧) قال: حدثناحسين بن محمدد، قال: حدثنا محمد بن مطرف، وهو أبو غسان. وفي (٣/٤٣٣ ٥، /٣٣٨) قال: حدثنا عصام بن خالد. وأبو النضر، قالا: حدثنا العطاف بن خالد. وفي (٥/٣٣٩) قال: حدثنا هاشم بن القاسم، قال: حدثنا عبد الرحمن (يعني ابن عبد الله بن دينار) وعبد بن حميد (٤٥٦) قال: حدثني خالد بن مخلد، قال: حدثني سليمان ابن بلال. والدارمي (٢٤٠٣) قال: حدثنا محمد ابن بوسف، عن سفيان الثوري. والبخاري (٤/٢٠) قال: حدثنا قبيصة، قال: حدثنا سفيان الثوري، وفي (٤/٤٣) قال: حدثناعبد الله بن منير، سمع أبا النضر، قال: حدثنا عبد الرحمن بن عبد الله بن دينار. وفي (٤/١٤٤) قال: حدثنا علي بن عبد الله قال: حدثنا سفيان ابن عيينة. وفي (٨/١١٠) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز بن أبي حازم. ومسلم (٦/٣٦) قال: حدثنا يحيى بن يحيى قال: أخبرنا عبد العزيز بن أبي حازم (ح) وحدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، قالا: حدثا وكيع. عن سفيان الثوري وابن ماجة (٢٧٥٦و٤٣٣٠) قال: حدثنا هشام بن عمار، قال حدثنا زكريا بن منظور، والترمذي (١٦٤٨) قال: حدثنا قتيبة، قال: حدثنا العطاف بن خالد المخزومي. وفي (٤٦١٢) قال: حدثنا أبو بكر بن أبي النضر، قال: حدثنا أبو النضر البغدادي، قال: حدثنا عبد الرحمن بن عبد الله بن دينار. وعبد الله بن أحمد في زياداته على المسند (٣/٤٣٣) قال: حدثني الليث بن خالد البلخي أبو بكر، قال: حدثنا عمر بن علي (ح) وحدثنا أبو بشر عاصم بن عمر بن علي المقدمي، قال: حدثنا أبي (ح) وحدثنا سويد بن سعيد، وأبو إبراهيم الترجماني، قالا: حدثنا عبد العزيز بن أبي حازم. (ح) وحدثني محمد بن أبي بكر المقدمي، قال: حدثنا فضيل بن سليمان النميري. وفي (٣/٤٣٣) أيضا قال: حدثنا جعفر بن أبي هريرة، أملاه من كتابه، قال: حدثنا سعيد بن عبد الرحمن الجمحي. والنسائي (٦/١٥) قال: أخبرنا عبدة ابن عبد الله، ن قال: حدثنا حسين بن علي، عن زائدة، عن سفيان - الثوري.\nجميعهم - سفيان بن عيينة، وسفيان الثوري، وعمر بن علي، والعطاف بن خالد، ومحمد بن مطرف أبو غسان، عبد الرحمن بن عبد الله بن دينار، وسليمان بن بلال، وعبد العزيز بن أبي حازم، وزكريا بن منظور، وفضيل بن سليمان وسعيد بن عبد الرحمن المخزومي - عن أبي حازم فذكره.\n(*) زاد عبد الرحمن بن عبد الله بن دينار في روايته: «رباط يوم في سبيل الله خير من الدنيا وما عليها ...» .\n(*) لفظ رواية سفيان الثوري، وفضيل بن سليمان النميري: «غدوة، أو روحة، في سبيل الله خير من الدنيا وما فيها» .","vol":"9","page":470},{"text":"<span data-type=\"title\" id=toc-1569>نوع ثانٍ</span>\n٧١٧٠ - (خ م ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «لَغَدْوة في سبيل الله، أو روحة، خير من الدنيا وما فيها» أخرجه البخاري ومسلم.\nوأخرج الترمذي هذا الحديث في أول حديث مذكور في صفة الجنة من «كتاب القيامة» من حرف القاف، وهذا القدر متفق عليه بينهم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لغَدوة أو رَوْحة) الغدوة: المرة الواحدة من الذهاب، والروحة: المرة الواحدة من المجيء [يقال]: غدا غدوة، وراح روحة.\n_________\n(١) رواه البخاري ٦ / ١١ في الجهاد، باب الغدوة والروحة في سبيل الله، ومسلم رقم (١٨٨٠) في الإمارة، باب فضل الغدوة والروحة في سبيل الله، والترمذي رقم (١٦٥١) في فضائل الجهاد، باب ما جاء في الغدو والرواح في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٤١و٢٦٣) قال: حدثنا أبو النضر،قال: حدثنا محمد بن طلحة.\n٢- وأخرجه أحمد (٣/١٤١و٢٦٣) قال: حدثنا سليمان بن داود الهاشمي، والبخاري (٨/١٤٥) قال: حدثنا قتببة،والترمذي (١٦٥١) قال: حدثنا علي بن حجر.\nثلاثتهم - سليمان، وقتيبة، وعلي - عن إسماعيل بن جعفر.\n٣- وأخرجه أحمد (٣/١٤٧) قال: حدثنا حجين،قال: حدثنا عبد العزيز بن أبي سلمة.\n٤- وأخرجه أحمد (٣/١٥٧) قال: حدثنا يحيى بن إسحاق قال: حدثنا يحيى بن أيوب.\n٥- وأخرجه البخاري (٤/٢٠) قال: حدثنا معلى بن أسد،قال:حدثنا وهيب.\n٦- وأخرجه البخاري (٤/٢٠) قال:حدثنا عبد الله بن محمد، قال:حدثنا معاوية بن عمرو،قال:حدثنا أبو إسحاق،هو الفزاري.\n٧- وأخرجه ابن ماجة (٢٧٥٧) قال:حدثنا نصر بن علي، ومحمد بن المثنى، قالا: حدثنا عبد الوهاب.\nسبعتهم - محمد بن طلحة، وإسماعيل وعبد العزيز،ويحيى بن أيوب ووهيب، وأبو إسحاق الفزاري، وعبد الوهاب بن عبد المجيد الثقفي - عن حميد،فذكره.","vol":"9","page":471},{"text":"٧١٧١ - (م س) أبو أيوب - ﵁ - قال: قال رسولُ الله - ﷺ-: «غَدْوَة في سبيل الله، أو روحة خير مما طَلَعَتْ عليه الشمس وغَرَبَتْ» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٨٨٣) في الإمارة، باب فضل الغدوة والروحة في سبيل الله، والنسائي ٦ / ١٥ في الجهاد، باب فضل الغدوة والروحة في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٤٢٢) وعبد بن حميد (٢٢٥) . ومسلم (٦/٣٧) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، وزهير بن حرب. والنسائي (٦/١٥) قال: أخبرنا محمد بن عبد الله بن يزيد. ستتهم -أحمد، وعبد وأبو بكر، وإسحاق، وزهير، ومحمد بن عبد الله - عن عبد الله بن يزيد المقرئ، أبن عبد الرحمن، قال: حدثنا سعيد بن أبي أيوب.\n٢- وأخرجه مسلم (٦/٣٧) قال: حدثني محمد بن عبد الله بن قهزاد، قال: حدثنا على بن الحسن، عن عبد الله بن المبارك، قال: أخبرنا سعيد بن أبي أيوب،وحيوة بن شريح.\nكلاهما - سعيد، وحيوة - عن شرحبيل بن شريك المعافري،عن أبي عبد الرحمن الحبلي، فذكره.","vol":"9","page":472},{"text":"٧١٧٢ - (ت) أبو هريرة وابن عباس - ﵄ - أن رسولَ الله - ﷺ- قال: «غَدْوَة أو رَوْحَة في سبيل الله، خير من الدنيا وما فيها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٤٩) في فضائل الجهاد، باب ما جاء في الغدو والرواح في سبيل الله، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢٧٥٥) قال: حدثنا أبو بكر بن أبي شيبة وعبد الله بن سعيد. والترمذي (١٦٤٩) قال: حدثنا أبوسعيد الأشج.\nكلاهما- أبو بكر،وعبد الله بن سعيد أبو سعيد الأشج - قالا: حدثنا أبو خالد الأحمر، عن ابن عجلان، عن أبي حازم،فذكره.\nقال أبوعيسى: هذا حديث حسن غريب وأبو حازم الذي روى عنه سهل بن سعد هو أبو حازم الزاهد وهو مدني واسمه سلمة بن دينار،وأبو حازم هذا الذي روى عن أبي هريرة هو أبو حازم والأشجعي الكوفي واسمه سلمان وهو مولى عزة الأشجعية.","vol":"9","page":472},{"text":"٧١٧٣ - (م س) سهل بن سعد - ﵁ - أن رسولَ الله - ﷺ- قال: «غَدْوَة أو رَوْحَة في سبيل الله، خير من الدنيا وما فيها» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٨٨١) في الإمارة، باب فضل الغدوة والروحة في سبيل الله، والنسائي ٦ / ١٥ في الجهاد، باب فضل غدوة في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الرقاق (٢) عن القعنبي،عن عبد العزيز، عن أبي حازم، عن سهل بن سعد،،ومسلم في الجهاد (٣/٢) عن يحيى بن يحيى، عن عبد العزيز،عن أبي حازم عن سهل بن سعد (الأشراف (٤/١١٣) .\nوأخرجه النسائي (٦/١٥) أخبرنا عبدة بن عبد الله، قال: حدثنا حسين بن علي، عن زائدة، عن سفيان ابن أبي حازم، عن سهل بن سعد، فذكره.","vol":"9","page":472},{"text":"٧١٧٤ - (د) عبد الله بن عمرو بن العاص - ﵄ - قال: إن النبيَّ - ﷺ- قال: «قَفْلة في سبيل الله كَغَزْوَة» أخرجه أبو داود (١) .\n⦗٤٧٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قفلة) القفول: الرجوع من السفر، وله معنيان، أحدهما: أن أجر المجاهد في انصرافه إلى بيته كأجرة في إقباله إلى الجهاد، لأن في ذهابه من ضرر أهله ما يزيله رجوعه إليهم، وفيه إراحة النفس، والاستعداد بالقوة والعدة للرجوع، والآخر: أنهم إذا انصرفوا من مغزاهم ظاهرين، لم يأمنوا أن يقفوَ العدوّ أثرَهم، فيوقع بهم وهم غارُّون، فإن كانوا مستعدين للقائهم، وإلا فقد سلموا وأحرزوا الغنيمة.\n_________\n(١) رقم (٢٤٨٧) في الجهاد، باب في فضل القفل في سبيل الله، ورواه أحمد في \" المسند \" ٢ / ١٧٤، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٤) (٦٦٢٥) قال: حدثنا إسحاق وأبو داود (٢٤٨٧) قال: حدثنا محمد المصفي، قال: حدثنا علي بن عياش.\nكلاهما - إسحاق، وعلي- عن ليث بن سعد، قال: حدثني حيوة بن شريح، عن ابن شفي الأصبحي، عن أبيه فذكره.","vol":"9","page":472},{"text":"٧١٧٥ - (ت) أبو هريرة - ﵁ - قال: «مرَّ رجل مِنْ أصحابِ رسولِ الله - ﷺ- بشِعْب، فيه عُيَيْنَة من ماء عَذْب، فأعجبته لطيبها فقال: لو أقمتُ في هذا المكان أعبد الله، وأعزِل شَرِّي عن الناس؟ سأستأذن في ذلك رسولَ الله - ﷺ-، فذكر ذلك له، فقال له رسولُ الله - ﷺ-: لا تفعل فإن مَقامَ أحدِكم في سبيل الله ساعة، أفضلُ من صلاتِهِ في بيته سبعين عامًا، ألا تُحِبُّون أن يَغْفِرَ الله لكم فيدخلَكم الجنة؟ قالوا: بلى، قال: فاغزُوا في سبيل الله، فإنه مَنْ قاتل في سبيل الله فُواقَ ناقة، لتكون كلمةُ الله هي العليا، وجبتْ له الجنةُ، والغَدْوَةُ في سبيل الله، أو الرَّوْحةُ، خير مِنَ الدنيا وما فيها أو قال: [خير] مما طلعت عليه الشمس» .\nأخرجه الترمذي - إلى قوله: «وجبت له الجنة» وليس في روايته ذكر ⦗٤٧٤⦘ «ساعة» ولا «لتكون كلمة الله هي العليا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فواق ناقة) فُواق الناقة: قَدْرُ الزمان الذي تُحلَب فيه.\n_________\n(١) رواه الترمذي رقم (١٦٥٠) في فضائل الجهاد، باب ما جاء في فضل الغدو والرواح في سبيل الله، وإسناده حسن، وقال الترمذي: هذا حديث حسن، وأخرجه الحاكم وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٦) قال: حدثنا وكيع. وفي (٢/٥٢٤) قال: حدثنا عد الملك بن عمرو. والترمذي (١٦٥٠) قال: حدثنا عبيد بن أسباط بن محمد القرشي الكوفي. قال: حدثنا أبي.\nثلاثتهم -وكيع، وعبد الملك بن عمرو، وأسباط بن محمد - عن هشام بن سعد، عن سعيد بن أبي هلال، عن ابن أبي ذباب، فذكره.","vol":"9","page":473},{"text":"٧١٧٦ - (د ت س) معاذ بن جبل - ﵁ -: أنه سمع رسولَ الله - ﷺ- يقول: «مَنْ قاتَل في سبيل الله فُواقَ ناقة وَجَبَتْ له الجنةُ، ومَن سأل الله القَتْلَ في سبيل الله صادقًا مِنْ نَفْسِهِ، ثم مات أو قُتل، كان له أجرُ شهيد، ومَنْ جُرِحَ جُرْحًا في سبيل الله، أو نُكِبَ نَكْبة، فإنها تجيء يوم القيامة كأغزَرِ ما كانت، لونُها لونُ الزعفران، ورِيحُها ريحُ المسك، ومَن خَرَجَ به خُرَّاج في سبيل الله، فإنَّ عليه طابَعُ الشُّهداء» . أخرجه أبو داود والنسائي، وأخرجه الترمذي مفرَّقًا في موضعين (١) .\n_________\n(١) رواه أبو داود رقم (٢٥٤١) في الجهاد، وباب فيمن سأل الله تعالى الشهادة، والترمذي رقم (١٦٥٧) في فضائل الجهاد، باب ما جاء فيمن يكلم في سبيل الله، والنسائي ٦ / ٢٥ و٢٦ في الجهاد، باب ثواب من قاتل في سبيل الله، وقال الترمذي: هذا حديث صحيح، وهو كما قال، ورواه أيضًا ابن ماجة، وابن حبان في صحيحه، والحاكم في \" المستدرك \" وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٣٠) قال: حدثنا عبد الرزاق،قال أنبأنا ابن جريج. قال: قال سليمان بن موسى وفي (٥/٢٣٥) قال: حدثنا الحكم بن نافع، قال: حدثنا ابن عياش، عن بحير بن سعيد، عن خالد بن معدان. وفي (٥/٢٤٣) قال:حدثنا زيد بن يحيى الدمشقي قال: حدثنا ابن ثوبان، عن أبيه،عن مكحول، عن كثير بن مرة، وفي (٥/٢٤٤) قال: حدثنا محمد بن جعفر، قال: أخبرنا ابن جريج (ح) وروح،قال: حدثنا ابن جريج،قال:قال سليمان بن موسى. والدارمي (٢٣٩٩) قال: أخبرنا نعيم بن حماد قال:حدثنا بقية، عن بحير، عن خالد بن معدان، وابن ماجة (٢٧٩٢) قال: حدثنا بشر بن آدم قال:حدثن الضحاك بن مخلد،قال: حدثنا ابن جريج، قال: حدثنا سليمان بن موسى. والترمذي (١٦٥٤ و١٦٥٧) قال: حدثنا أحمد بن منيع، قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج، عن سليمان بن موسى. والنسائي (٦/٢٥) قال: أخبرنا سفيان بن سعيد، قال:سمعت حجاجا،قال: أنبأنا ابن جريج، قال: حدثنا سليمان بن موسى.\nثلاثتهم - سليمان بن موسى،وخالد بن معدان، وكثير بن مرة - عن مالك بن يخامر، فذكره.\n(*) أخرجه أبو داود (٢٥٤) قال: حدثنا هشام بن خالد أبو مروان، وابن المصفى، قالا: حدثنا بقية، عن ابن ثوبان، عن أبيه، يرده إلى مكحول،|إلى مالك بن يخامر، فذكره. ليس فيه (كثير بن مرة) كما في رواية أحمد. (٥/٢٤٣) .","vol":"9","page":474},{"text":"<span data-type=\"title\" id=toc-1570>نوعٌ ثالث</span>\n٧١٧٧ - (خ م ط ت س) أبو هريرة - ﵁ - قال: قال ⦗٤٧٥⦘ رسولُ الله - ﷺ-: «ما مِنْ مَكْلُوم يُكلَمُ في سبيل الله إلا جاء يوم القيامة، وكَلْمهُ يَدمى، اللونُ لونُ دم، والرِّيحُ رِيحُ مِسْك» .\nوفي رواية قال: «كلُّ كَلْم يُكْلَمُهُ المُسْلِمُ في سبيل الله يكون يوم القيامة كهيئتها إذا طُعِنَتْ، تَفَجَّرُ دمًا، اللونُ لونُ دم، والعَرْفُ عَرْف المِسْك» .\nوفي أخرى قال: «لا يُكْلَمُ أحد في سبيل الله - والله أعلم بمن يكْلَم في سبيله - إلا جاءَ يوم القيامة واللونُ لونُ دم، والرِّيحُ ريحُ المِسْك» أخرجه البخاري.\nوأخرج مسلم الأولى والثانية، إلا أنَّ الأولى أخرجها في جملة حديث يَرِد آنفًا، وأخرج «الموطأ» والترمذي والنسائي الرواية الثالثة.\nوفي رواية لمسلم قال: «لا يُكْلَمُ أحد في سبيل الله - والله أعلم بمن يُكْلَمُ في سبيله - إلا جاءَ يومَ القيامة وجُرْحُه يَثْعَب، اللونُ لونُ الدَّم، والرِّيحُ رِيحُ المِسْكِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مكلوم) الكَلْم: الجرح، والمكلوم: المجروح. ⦗٤٧٦⦘\n(العَرْف): الرائحة، طيبة كانت أو خبيثة، والمراد به هاهنا: الطيبة لأنه قال: والعَرْف عَرف المسك.\n(يثعَب) ثَعَبَ الجرح يثعَب: إذا سالَ دمًا.\n_________\n(١) رواه البخاري ٦ / ١٥ في الجهاد، باب من يجرح في سبيل الله، وفي الوضوء، باب ما يقع من النجاسات في السمن والماء، وفي الذبائح، باب المسك، ومسلم رقم (١٨٧٦) في الإمارة، باب فضل الجهاد والخروج في سبيل الله، والموطأ ٢ / ٤٦١ في الجهاد، باب الشهداء في سبيل الله، والترمذي رقم (١٦٥٦) في فضائل الجهاد، باب ما جاء فيمن يكلم في سبيل الله، والنسائي ٦ / ٢٨ و٢٩ في الجهاد، باب من كلم في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ (٢٨٥) عن أبي الزناد. والحميدي (١٠٩٢) قال: حدثنا سفيان، عن أبي الزناد. وأحمد (٢/٢٤٢) قال: حدثنا سفيان عن أبي الزناد وابن عجلان. (قال أحمد بن حنبل: وأفرده سفيان مرة عن أبي الزناد)، وفي تحفة الأشراف (١٠/١٣٨٣٧) عن إسماعيل بن عن مالك عن أبي الزناد والبخاري (٤/٢٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن أبي الزناد، ومسلم (٦/٣٤) قال: حدثنا عمرو الناقد وزهير بن حرب. قالا: حدثنا سفيان بن عيينة، عن الزناد والنسائي (٦/٢٨) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، عن أبي الزناد.\nكلاهما ٠ أبو الزناد، ومحمد بن عجلان - عن الأعرج، فذكره.","vol":"9","page":474},{"text":"٧١٧٨ - (خ م ط س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «تَضَمَّن الله لمن خرج في سبيله - لا يُخْرجه إلا جهادًا في سبيلي، وإيمانًا بي، وتصديقًا برسُلي (١) - فهو عليَّ ضامن أنْ أدْخِلَهُ الجنة، أو أرْجِعَهُ إلى مسكنه الذي خرج منه، نائلًا ما نال من أجر أو غنيمة، والذي نفسُ محمد بيده، ما مِنْ كَلْم يُكلَمُ في سبيل الله، إلا جاء يومَ القيامةِ كهيئتِه حين كلم، لونُه لونُ دَم، ورِيحُهُ رِيحُ مِسك، والذي نفس محمد بيده، لولا أن يَشُقَّ على المسلمين ما قَعَدْتُ خِلافَ سَرِيّة تغزو في سبيل الله أبدًا، ولكنْ لا أجدُ سَعَة فأحملهم، ولا يجدون سَعَة، ويَشُقُّ عليهم أن يتخَلَّفوا عني، والذي نفس محمد بيده، لودِدْتُ أن أغزوَ في سبيل الله، فأُقْتَل، ثم أغزو فأقتل، ثم أغْزُو فأقتل» هذا لفظ حديث مسلم.\nوأخرج البخاري الفصل الأول، قال: «تَكَفَّل الله لمن جاهد في سبيله - لا يُخْرِجُه مِنْ بيته إلا الجهادُ في سبيل الله وتصديقٌ بكلماته - أن يدخله الجنةَ، أو يَرُدَّهُ إلى مسكنه بِما نال من أجر أو غنيمة» .\nوله في أخرى قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَثَلُ المجاهد ⦗٤٧٧⦘ في سبيل الله - والله أعلم بمن جاهد في سبيله - كَمَثَلِ الصَّائمِ القائم، وتوكَّل الله للمجاهد في سبيله بأن يَتَوَفَّاهُ: أنْ يُدخِلَهُ الجنة، أو يَرْجِعَه سالمًا مع أجر أو غنيمة» .\nوأخرجه مسلم أيضًا بنحو رواية البخاري الأولى.\nوله في أخرى «تَضَمَّنَ الله لمن خرج في سبيله - وذكر مع الفصل الذي أوله: لولا أن أشُقَّ على المسلمين ما تخلَّفْتُ خِلافَ سَرِيَّة - بنحو ما تقدَّم» .\nوفي رواية لهما قال: «انْتَدَبَ الله لمن خَرَجَ في سبيله - لا يُخرِجُه إلا جهاد في سبيلي، وإيمان بي، وتصديق برسولي - فهو عليَّ ضامن أن أدخلَه الجنةَ، أو أرجعه إلى مسكنه الذي خرج منه، نائلًا ما نال من أجر أو غنيمة» .\nوفي رواية «الموطأ» قال: قال رسولُ الله - ﷺ-: «تكفّل الله لِمَنْ جاهد في سبيله» وذكر رواية البخاري الأولى، وأخرج النسائي روايتي البخاري الأولى والثانية.\nوفي أخرى له قال: «انتدب الله لمن يخرج في سبيله - لا يخرجه إلا الإيمان بي، والجهاد في سبيلي - أنَّه ضَامِن حتى أدْخِلَه الجنةَ، بأيِّها كان، إما بقتل، أو وفاة، أو أردَّه إلى مسكنه الذي يخرج منه، نال ما نال من أجر أو غنيمة» (٢) .\n⦗٤٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خلاف سرية) السرِيَّة: طائفة في العسكر ينفذون في الغزو، وخلافهم: التخلُّف عنهم والقعود.\n(انتدب) بمعنى أجاب: يقال: ندبتُ الرجل لهذا الأمر، فانتدب، أي: هيأته له ودعوته إليه فأجاب، وقد جاء هذا الحديث بألفاظ متقاربة في المعنى، قال: انتدَب الله، وتضمّن، وتكفَّل.\n_________\n(١) هكذا جاء في الأصل ونسخ مسلم المطبوعة: جهادًا: وإيمانًا، وتصديقًا، بالنصب، وفي البخاري ورواية لمسلم: بالرفع فيها، وهي أصوب.\n(٢) رواه البخاري ٦ / ١٥٤ في الجهاد، باب قول النبي ﷺ: \" أحلت لكم الغنائم، ⦗٤٧٨⦘ وفي الإيمان، باب الجهاد من الإيمان، وفي التوحيد، باب قول الله تعالى: ﴿ولقد سبقت كلمتنا لعبادنا المرسلين﴾، وباب قول الله تعالى: ﴿قل لو كان البحر مدادًا لكلمات ربي﴾، ومسلم رقم (١٨٧٦) في الإمارة، باب فضل الجهاد والخروج في سبيل الله، والموطأ ١ / ٤٤٣ و٤٤٤ في الجهاد، باب الترغيب في الجهاد، والنسائي ٨ / ١١٩ في الإيمان، باب الجهاد، وفي الجهاد، باب ما تكفل الله ﷿ لمن يجاهد في سبيله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣١) قال: حدثنا محمد بن فضيل، وفي (٢/٣٨٤) قال: حدثنا عفان، قال: حدثنا عبد الواحد، يعني ابن زياد (يثعب): ثعب الجرح يثعب: إذا سال دما. والبخاري (١/١٥) قال: حدثنا حرمي بن حفص. قال: حدثنا عبد الواحد. وفي (٧/١٢٥) قال: حدثنا مسدد، عن عبد الواحد. ومسلم (٦/٣٣و٣٤) قال: حدثني زهير بن حرب. قال: حدثنا جرير (ح) وحدثناه أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا ابن فضيل. وابن ماجة (٢٧٥٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن الفضيل، والنسائي (٨/١٩٩) قال: أخبرنا محمد بن قدامة قال: حدثنا جرير. ثلاثتهم - محمد بن فضل، وعبد الواحد بن زياد، وجرير - عن عمارة بن القعقاع، عن أبي زرعة ابن عمرو بن جرير. فذكره.","vol":"9","page":476},{"text":"٧١٧٩ - (خ م ط س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لولا أن أشُقَّ على المسلمين ما تخلَّفْتُ عن سَرِيَّة، ولكنْ لا أجدُ حَمولة، ولا أجد ما أحملهم عليه، ويَشُقُّ عليَّ أن يتخلَّفوا عني، فَلَوَدِدْتُ أني قاتلتُ في سبيل الله فَقُتِلْتُ، ثم أحييتُ ثم قُتِلْتُ، ثم أُحْيِيتُ» هذا لفظ حديث البخاري، وقد أدرجه مسلم على ما قبله.\nوللبخاري قال: سمعتُ النبيَّ - ﷺ- يقول: «والذي نفسي بيده، لولا أنَّ رِجالًا من المؤمنين لا تَطِيب أنفسُهم بأنْ يتخلَّفوا عَنِّي، ولا أجدُ ⦗٤٧٩⦘ ما أحملهم عليه، ما تخلَّفْتُ عن سَرِيَّة تَغْزُو في سبيل الله، ولَوَدِدْتُ أني أُقْتَلُ في سبيل الله، ثم أُحيا، ثم أُقتل، ثم أُحيا، ثم أقتل ثم أحيا، ثم أقتل» .\nوله في أخرى قال: «والذي نفسي بيده، لَوَدِدْتُ أنِّي أُقَاتِلُ في سبيل الله، فَأُقْتَلُ، ثم أحيا، ثم أقْتَلُ، ثم أحْيا، ثم أُقْتلُ» فكان أبو هريرة يقولهن ثلاثًا «أشهد بالله» وأخرجاه معًا.\nأما البخاري فأخرجه في «كتاب الإيمان» متصلًا بحديث آخر، أوله «انْتَدَبَ الله لمن خرج في سبيله» وقد ذُكِرَ، وأما مسلم: فأخرجه في «كتاب الجهاد» مع حديثين مُتَّصِلَين به، قال: «والذي نفسي بيده، لولا أن يَشُقَّ على المسلمين ما قعدتُ خِلافَ سَرِيَّة ...» الحديث، وقد ذكرناه.\nولمسلم أيضا قال: والذي نفس محمد بيده لولا أن أشق على أمتي ما قعدت خلف سرية تغزو في سبيل الله، ولكن لا أجدُ سَعَة فأحملهم، ولا يجدون سَعَة فيتَّبعوني، ولا تَطِيب أنفسُهم أن يقعدوا بعدي» .\nوأخرج «الموطأ» الرواية الأولى، وأخرج الرواية الثانية من روايتي البخاري، وأخرج النسائي الرواية الأولى من أفراد البخاري (١) .\nقلتُ: هذه الأحاديث الثلاثة المتتابعة عن أبي هريرة: مشتركة المعنى ⦗٤٨٠⦘ في فضيلة الجهاد، ما يكاد ينفرد كلُّ واحد منها بمعنى، فيجوز أن تكون حديثًا واحدًا، إلا أن الحميديَّ - ﵀ - قد أخرجها هكذا متفرقة في ثلاثة مواضع من المتفق عليه، فاقتدينا به.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَمولة) الحمولة: التي يُحمل عليها، كالركوبة التي تركب.\n_________\n(١) رواه البخاري ١٣ / ١٨٧ في التمني، باب ما جاء في التمني ومن تمنى الشهادة، وفي الجهاد، باب تمني الشهادة، وباب الجعائل والحملان في السبيل، ومسلم رقم (١٨٧٦) في الإمارة، باب فضل الجهاد والخروج في سبيل الله، والموطأ ١ / ٤٦٠ في الجهاد، باب الشهداء في سبيل الله، والنسائي ٦ / ٢٠ في الجهاد، باب درجة المجاهدين في سبيل الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٢٨٨) وأحمد (٢/٤٢٤) قال: حدثنا أبو معاوية وفي (٢/٤٧٣) قال: حدثنا يحيى بن سعيد. وفي (٢/ ٤٩٦) قال: حدثنا ابن نمير. والبخاري (٤/٦٤) قال: حدثنا مسدد. قال: حدثنا يحيى بن سعيد. ومسلم (٦/٣٤و٣٥) قال: حدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب، يعني الثقفي. (ح) وحدثناه مروان بن معاوية. والنسائى (٦/٣٢) قال: حدثنا أخبرنا عبيد الله بن سعيد. قال: حدثنا مروان بن معاوية. والنسائي (٦/٣٢) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى يعني ابن سعيد القطان. وفي الكبرى «تحفة الأشراف» (٩/١٢٨٨٥) عن محمد بن سلمة والحارث بن مسكين، كلاهما - عن ابن القاسم، عن مالك..\nستتهم - مالك وأبو معاوية الضرير، ويحيى بن سعيد القطان، وعبد الله ابن نمير، وعبد الوهاب الثقفي، مروان بن معاوية - عن يحيى بن سعيد الأنصاري، عن أبي صالح السمان، فذكره.","vol":"9","page":478},{"text":"٧١٨٠ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: - يعني يقول الله: «المجاهد في سبيلي هو علي ضمان إن قبضته أورثته الجنة، وإن رَجَعْتُهُ رَجَعْتُهُ بأجر أو غنيمة» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٢٠) في فضائل الجهاد، باب ما جاء في فضل الجهاد، وهو حديث صحيح، وهو في \" الصحيحين \" وغيرهما بنحوه من حديث أبي هريرة ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٢٠) حدثنا محمد بن عبد الله بن بزيع، حدثنا المعتمر بن سليمان، حدثني مرزوق أبو بكر،عن قتادة، عن أنس، فذكره.\nوقال الترمذي:هو صحيح غريب من هذا الوجه.","vol":"9","page":480},{"text":"٧١٨١ - (س) عبد الله بن عمر - ﵄ -: عن النبيِّ - ﷺ- فيما يحكي عن ربِّه - قال: «أيُّما عبد من عبادي خرج مجاهدًا في سبيل الله، ابتغاءَ مرضاتي، ضمنتُ له، إن رجعته أرجِعه بما أصاب مِنْ أجر أو غنيمة، وإن قبضتُه غفرتُ له ورحمتُه» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٨ في الجهاد، باب ثواب السرية التي تخفق، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٧) (٥٩٧٧) قال:حدثنا روح،والنسائى (٦/١٨) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا حجاج.\nكلاهما - روح، وحجاج - قالا:حدثنا حماد بن سلمة، عن يونس، عن الحسن، فذكره.","vol":"9","page":480},{"text":"<span data-type=\"title\" id=toc-1571>نوع رابع</span>\n٧١٨٢ - (خ م ط س) أبو هريرة - ﵁ - قال: «قيل: ⦗٤٨١⦘ يا رسول الله، ما يَعْدِل الجهادَ في سبيل الله؟ قال: لا تستطيعونه، فأعادوا عليه مرتين، أو ثلاثًا، كلُّ ذلك يقول: لا تستطيعونه، ثم قال: مَثَلُ المجاهد في سبيل الله، كمثل الصائم القانِتِ بآيات الله، لا يَفْتُر من صيام ولا صلاة، حتى يرجعَ المجاهدُ في سبيل الله» أخرجه مسلم والترمذي.\nوفي رواية «الموطأ»: أن رسولَ الله - ﷺ- قال: «مَثَلُ المجاهدِ في سبيل الله، كَمَثَلِ الصائمِ الدائمِ لا يَفْتُر من صلاة ولا صيام حتى يرجع» .\nوفي رواية النسائي قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَثَلُ المجاهد في سبيل الله - والله أعلم بمن يجاهد في سبيله، كمثل الصائمِ القائمِ الخاشعِ الراكعِ السَّاجِدِ» .\nوفي رواية البخاري: أن رجلًا قال: «يا رسول الله، دُلَّني على عمل يَعدِل الجهاد: قال: لا أجدُه، ثم قال: هل تستطيع إذا خرج المجاهد أن تَدْخُلَ مسجدك، فتقومُ ولا تفتُر، وتصومُ ولا تُفْطِر؟ فقال: ومَنْ يستطيع ذلك؟ فقال أبو هريرة: فإنَّ فرس المجاهدِ ليَسْتَنُّ يَمْرَح في طِوَلهِ، فيُكتَبُ له حسنات» أخرجه البخاري.\nوفي رواية النسائي: قال: «جاء رجل إلى رسول الله - ﷺ-، فقال: دُلَّني على عمل يَعْدِل الجهادَ، قال: لا أجدُه، هل تستطيع إذا خرج المجاهدُ: ⦗٤٨٢⦘ تدخل مسجدًا، فتقومُ ولا تفترُ، وتصوم ولا تفطر؟ قال: من يستطيع ذلك؟» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لِيَسْتَنُّ) استَنَّ الفرس: إذا عدا.\n(الطِوَل): الحبل الذي يشد في الدابة ويُمسك رأسه لترعى.\n_________\n(١) رواه البخاري ٦ / ٣ في الجهاد، باب فضل الجهاد والسير، ومسلم رقم (١٨٧٨) في الإمارة، باب فضل الشهادة في سبيل الله تعالى، والموطأ ١ / ٤٤٣ في الجهاد، باب الترغيب في الجهاد، والنسائي ٦ / ١٩ في الجهاد، باب ما يعدل الجهاد في سبيل الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٤٤) قال: حدثنا عفان، قال: حدثنا همام قال: حدثنا محمد بن جحادة، أن أبا حصين حدثه. وفي (٢/٤٢٤) قال: حدثنا أبو معاوية. قال حدثنا سهيل. وفي (٢/٤٥٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. عن سهيل بن أبي صالح. والبخاري (٤/١٨) قال: حدثنا إسحاق بن منصور. قال: أخبرنا عفان، قال: حدثنا همام، قال: حدثنا محمد بن حجادة، قال: أخبرني أبو حصين. ومسلم (٦/٣٥) قال: حدثنا سعيد بن منصور قال: حدثناخالد بن عبد الله الواسطي، عن سهيل بن أبي صالح (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. (ح) وحدثني زهير ابن حرب. قال: حدثنا جرير (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية. كلهم عن سهيل. والترمذي (١٦١٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا أبو عوانة، عن سهيل بن أبي صالح، والنسائي (٦/١٩) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا عفان، قال: حدثنا همام، قال: حدثنا محمد بن جحادة. قال: حدثني أبو حصين.\nكلاهما - عثمان بن عاصم أبو حصين، وسهيل بن أبي صالح -عن ذكوان أبي صالح، فذكره.","vol":"9","page":480},{"text":"٧١٨٣ - (خ م د ت س) أبو سعيد الخدري - ﵁ - قال: أتى رجل رسولَ الله - ﷺ-، فقال: «أيُّ الناس أفضل؟ قال: مؤمن يجاهد بنفسه وماله في سبيل الله، قال: ثم مَن؟ قال: ثُمَّ رجل في شِعْب من الشعاب يعبد الله - وفي رواية: يتقي الله - ويَدَعُ الناسَ من شَرِّه» أخرجه البخاري ومسلم والترمذي.\nوفي رواية أبي داود: «أيُّ المؤمنين أكمَلُ؟ قال: رجل يجاهد في سبيل الله بنفسه وماله، ورجل يعبد الله في شِعب من الشِّعاب، قد كَفَى الناسَ شَرَّهُ» .\nوأخرج النسائي الأولى (١) .\n_________\n(١) رواه البخاري ٦ / ٤ في الجهاد، باب أفضل الناس مؤمن يجاهد بنفسه وماله في سبيل الله، ومسلم رقم (١٨٨٨) في الإمارة، باب فضل الجهاد والرباط، وأبو داود رقم (٢٤٨٥) في الجهاد، باب في ثواب الجهاد، والترمذي رقم (١٦٦٠) في فضائل الجهاد، باب ما جاء أي الناس أفضل، والنسائي ٦ / ١١ في الجهاد، باب فضل من يجاهد في سبيل الله بنفسه وماله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٦) قال:حدثنا وهب بن جرير، قال:حدثنا أبي،قال: سمعت النعمان. وفي (٣/٣٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، وفي (٣/٥٦) قال: حدثنا عفان، قال: حدثنا سليمان بن كثير. وفي (٣/٨٨) قال: حدثنا أبو اليمان،قال: أخبرنا شعيب. وفي (٣/٨٨) أيضا قال: حدثنامعاوية، قال: حدثنا أبو إسحاق، عن الأوزاعي. وعبد بن حميد (٩٧٥) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. والبخاري (٤/١٨ و٨/١٢٩) قال:حدثنا أبو اليمان،قال: أخبرنا شعيب. وفي (٨/١٢٩) قال: قال محمد بن يوسف: حدثنا الأوزاعي. ومسلم (٦/٣٩) قال:حدثنا منصور بن أبي مزاحم، قال: حدثنا يحيى بن حمزة، عن محمد بن الوليد الزبيدي. (ح) وحدثنا عبد بن حميد،قال: أخبرنا عبد الرزاق،قال: أخبرنا معمر (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا محمد بن يوسف، عن الأوزاعي،وأبو داود (٢٤٨٥) قال:حدثنا أبو الوليد الطيالسي، قال:حدثنا سليمان بن كثير وابن ماجة (٣٩٧٨) قال:حدثنا هشام بن عمار، قال: حدثنا يحيى بن حمزة،قال:حدثنا الزبيدي، والترمذي (١٦٦٠) قال: حدثنا أبو عمار،قال: حدثنا الوليد بن مسلم،عن الأوزاعي، والنسائي (٦/١١) قال: أخبرنا كثير بن عبيد،قال: حدثنا بقية، عن الزبيدي.\nستتهم - النعمان بن راشد، ومعمرو و، سليمان بن كثير، وشعيب بن أبي حمزة، والأوزاعي، ومحمد ابن الوليد الزبيدي - عن الزهري، عن عطاء بن يزيد، فذكره.","vol":"9","page":482},{"text":"٧١٨٤ - (س) أبو سعيد الخدري - ﵁ - قال: كان رسولُ الله - ﷺ- عام تبوك يخطُب الناسَ وهو مسند ظهره إلى راحلته، فقال: «ألا أخبركم بخيرِ الناس، وشرَّ الناس؟ إنَّ مِنْ خير الناس: رجلًا عمل في سبيل الله على ظهر فرسه، أو على ظهر بعيره، أو على قدمه، حتى يأتيَه الموت، وإن من شَرِّ الناس رجلًا يقرأ كتاب الله لا يرعوي إلى شيء منه» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يرعوي) فلان لا يرعوي، أي: لا ينكفُّ ولا ينزجر، وأصل هذه اللفظة،: من رعا يرعو: إذا كفَّ عن الأمور، يقال: فلان حسنُ الرَّعْوة والرُّعْوة والرُّعْوى والارعواء، وقد ارعوى عن القبيح، وتقديره: افْعَوَل، ووزنه: افعلل، وإنما لم تدغم لسكون الياء، والاسم الرُّعيا والرَّعوى بالضم والفتح.\n_________\n(١) ٦ / ١١ و١٢ في الجهاد، باب فضل من عمل في سبيل الله على قدمه، وفي إسناده أبو الخطاب المصري، وهو مجهول، ولكن يشهد لأوله الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٧) قال: حدثنا هاشم بن القاسم. وفي (٣/٤١) قال: حدثنا يونس بن محمد،.وفي (٣/٥٧) قال: حدثنا حجاج، وعبد بن حميد (٩٨٩) قال: حدثنا الحسن بن موسى، والنسائي (٦/١١) قال: أخبرنا قتيبة.\nخمستهم- هاشم، ويونس، وحجاج، والحسن، وقتيبة - قالوا: حدثنا الليث، عن يزيد بن أبي حبيب، عن أبي الخير، عن أبي الخطاب، فذكره.","vol":"9","page":483},{"text":"٧١٨٥ - (م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «منْ خَيْرِ مَعَاش الناس لهم: رَجُل مُمسِك بعِنان فرسه في سبيل الله، يَطِيرُ على مَتْنه، كلما سمع هَيْعة، أو فَزْعة، طار على مَتنه يبتغي القتل أو الموت مَظانَّه، أو رجل في غُنَيمة في شَعَفة من هذه الشِّعاف، أو بطن وادٍ ⦗٤٨٤⦘ من هذه الأودية، يُقيم الصلاةَ ويُؤتي الزكاةَ، ويعبُد ربَّه حتى يأتيَه اليقين، ليس من الناس إلا في خير» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يطير على متنه) متن الفرس أراد به: ظهره، والمراد بالطيران عليه إجراؤه في سبيل الله تعالى.\n(الهيعة): كلُّ ما أفزعك من صوت وخَبَرٍ يجيئك من جانب العدو.\n(مَظَانَّه) مَظِنَّة الشيء: موضعه الذي يعرَف به، ويُطلَب منه، والجمع مظان.\n(الشعَفة) بتحريك العين: رأس الجبل، والجمع: شَعَف.\n(يأتيه اليقين) اليقين هاهنا: الموت، لأنه مستَيقَن المجيء.\n_________\n(١) رقم (١٨٨٩) في الإمارة، باب فضل الجهاد والرباط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٣) قال: حدثنا وكيع، قال: حدثنا أسامة بن زيد ومسلم (٦/٣٩ و٤٠) قال: حدثنا يحيى بن يحيى، قال: حدثنا عبد العزيز بن أبي حازم عن أبيه. (ح) وحدثناه قتيبة بن سعيد، عن عبد العزيز التميمي ابن أبي حازم، ويعقوب، يعني ابن عبد الرحمن القاري، كلاهما - عن أبي حازم (ح) وحدثناه أبوبكر بن أبي شيبة وزهير بن حرب وأبو كريب. قالوا: حدثنا وكيع، عن أسامة بن زيد وابن ماجة (٣٩٧٧) قال: حدثنا محمد بن الصباح قال: حدثنا عبد العزيز بن أبي حازم. قال: أخبرني أبي. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٢٢٤) عن قتيبة، عن يعقوب، عن أبي حازم.\nكلاهما- أسامة بن زيد، وأبو حازم- عن بعجة بن عبد الله بن بدر الجهني، فذكره.","vol":"9","page":483},{"text":"٧١٨٦ - (ط ت س) عبد الله بن عباس - ﵄ -: أن النبيَّ - ﷺ- قال: «ألا أُخْبِرُكم بخيرِ النَّاسِ؟ رجل ممسك بعِنان فرسِه في سبيل الله، ألا أُخْبِرُكم بالذي يتلوه؟ رجل معتزِل في غُنَيمة له يؤدِّي حق الله فيها، ألا أُخْبِرُكم بشَرِّ الناس؟ رجل يسأل بالله ولا يُعْطِي به» أخرجه الترمذي عن عطاء بن يسار عن ابن عباس.\nوأخرجه «الموطأ» عن عطاء بن يسار عن النبيِّ - ﷺ-، مرسلًا قال: «ألا أُخْبِرُكم بخير الناس منزلًا؟ رجل آخِذ بعِنان فرسه يجاهد في سبيل الله، ⦗٤٨٥⦘ ألا أخْبِرُكم بخير الناس منزلة بعدَه؟ رجل معتزِل في غُنَيمة يُقيم الصلاة، ويُؤتي الزكاة، ويعبدُ الله لا يُشْرِك به شيئًا» .\nوفي رواية النسائي: «ألا أُخْبِرُكم بخير الناس منزلًا؟ قلنا: بلى يا رسول الله، قال: رجل آخِذ برأس فرسه في سبيل الله، حتى يموتَ أو يُقْتَلَ، ألا أخْبِرُكم بالذي يليه؟ قلنا: نعم يا رسولَ الله، قال: رجل معتزل في شِعب من الشِّعاب، يُقيم الصلاةَ، ويؤتي الزكاةَ، ويعتزلُ شرَّ الناس، وأخْبِرُكم بشرِّ الناس؟ قلنا: نعم يا رسولَ الله، قال: الذي يسأل بالله ولا يُعطِي به» (١) .\n_________\n(١) رواه الموطأ ٢ / ٤٤٥ في الجهاد، باب الترغيب في الجهاد، مرسلًا، وقد وصله الترمذي رقم (١٦٥٢) في فضائل الجهاد، باب ما جاء أي الناس خير، والنسائي ٥ / ٨٣ في الزكاة، باب من يسأل بالله ﷿ ولا يعطي به، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه قال: ويروى هذا الحديث من غير وجه عن ابن عباس عن النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (١/٢٣٧) (٢١١٦) قال: حدثنا يزيد. وفي (١/٣١٩) (٢٩٣٠) قال: حدثنا أبوالنضر. وفي (١/٣١٩) (٢٩٣١) قال: حدثنا حسين. وفي (١/٣٢٢) (٢٩٦١) قال: حدثناعثمان بن عمر. وعبد بن حميد (٦٦٨) قال: أخبرنا عثمان بن عمر، والدارمي (٢٤٠٠) قال: أخبرنا عاصم بن علي. والنسائي (٥/٨٣) قال: أخبرنا محمد بن رافع، قال: حدثنا ابن أبي فديك.\nستتهم - يزيد، وأبو النضر، وحسين، وعثمان بن عمر، وعاصم بن علي، وابن أبي فديك - عن ابن أبي ذئب، عن سعيد بن خالد القارظي، عن إسماعيل بن عبد الرحمن بن أبي ذؤيب.\n٢- وأخرجه الترمذي (١٦٥٢) قال: حدثنا قتيبة قال: حدثنا ابن لهيعة، عن بكير بن عبد الله بن الأشج.\nكلاهما - إسماعيل بن عبد الرحمن، وبكير بن عبد الله - عن عطاء بن يسار، فذكره.","vol":"9","page":484},{"text":"٧١٨٧ - (د) أبو أمامة - ﵁ -: أن رجلًا قال: يا رسول الله ائذَنْ لي في السياحة، فقال رسولُ الله - ﷺ-: «سَيَاحَةُ أُمَّتي الجهاد في سبيل الله» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٨٦) في الجهاد، باب في النهي عن السياحة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤٧٦) حدثنا محمد بن عثمان التنوخي [أبو الجماهر] ثنا الهيثم بن حميد، أخبرني العلاء بن الحرث عن القاسم بن عبد الرحمن، عن أبي أمامة،فذكره. قلت: العلاء بن الحارث أبو وهب اختلط.","vol":"9","page":485},{"text":"<span data-type=\"title\" id=toc-1572>نوع خامس</span>\n٧١٨٨ - (ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله ⦗٤٨٦⦘ ﷺ-: «لا يَلِجُ النارَ رجل بكى من خشية الله، حتى يعودَ اللَّبَنُ في الضرْع ولا يَجْتَمِعُ على عبد غُبار في سبيل الله ودُخَانُ جهنَّم» .\nأخرجه الترمذي والنسائي.\nوزاد النسائي في أخرى «في مِنْخَرَيْ مسلم أبدًا» . وللنسائي أيضًا قال: «لا يجتمع غبار في سبيل الله ودُخَانُ جهنَّم في جوف عبد أبدًا، ولا يجتمع الشُّح والإيمان في قلب عبد أبدًا» وفي أخرى «في قلب مسلم» في الموضعين (١) .\n_________\n(١) رواه الترمذي رقم (١٦٣٣) في فضائل الجهاد، باب ما جاء في فضل الغبار في سبيل الله، والنسائي ٦ / ١٢ في الجهاد، باب فضل من عمل في سبيل الله على قدمه، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١٠٩١) قال: حدثنا مسعر. وأحمد (٢/٥٠٥) قال: حدثنا يزيد وأبو عبد الرحمن، قال يزيد: أخبرنا المسعودي. وابن ماجة (٧٧٤) قال: حدثنا يعقوب بن حميد بن كاسب قال: حدثنا سفيان بن عيينة والترمذي (١٦٣٣و٢٣١١) قال: حدثنا هناد. قال: حدثنا ابن المبارك، عن عبد الرحمن بن عبد الله المسعودي. والنسائي (٦/١٢) قال: أخبرنا هناد بن السري، عن ابن المبارك، عن المسعودي..\nثلاثتهم - مسعر بن كدام، وعبد الرحمن بن عبد الله المسعودي، وسفيان ابن عيينة عن محمد بن عبد الرحمن مولى آل طلحة، عن عيسى بن طلحة، فذكره.\n(*) أخرجه النسائى (٦/١٢) قال: أخبرنا أحمد بن سليمان. قال: حدثنا جعفر بن عون. قال: حدثنا مسعر، عن محمد بن عبد الرحمن، عن عيسى بن طلحة، عن أبي هريرة، قال: لايبكي أحد من خشية الله فتطعمه النار....فذكر نحوه موقوفا.","vol":"9","page":485},{"text":"٧١٨٩ - (خ ت س) أبو عبس - ﵁ - أن رسولَ الله - ﷺ- قال: «ما اغبرَّتْ قدما عبد في سبيل الله، فتَمَسَّه النارُ» أخرجه البخاري.\nوقد أخرجه هو والترمذي والنسائي بزيادة في أوله، وقد ذكر في «فضل صلاة الجمعة» (١) .\n_________\n(١) رواه البخاري ٦ / ٢٣ في الجهاد، باب من اغبرت قدماه في سبيل الله، وفي الجمعة، باب المشي إلى الجمعة، والترمذي رقم (١٦٣٢) في فضائل الجهاد، باب ما جاء في فضل من اغبرت قدماه في سبيل الله، والنسائي ٦ / ١٤ في الجهاد، باب ثواب من اغبرت قدماه في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧٩) قال: حدثنا الوليد بن مسلم والبخاري (٢/٩) قال:حدثنا علي بن عبد الله، قال: حدثنا الوليد بن مسلم،وفي (٤/٢٥) قال:حدثنا إسحاق، قال: أخبرنا محمد بن المبارك، قال:حدثنا يحيى بن حمزة. والترمذي (١٦٣٢) قال:حدثنا أبو عمار الحسين بن حريث، قال: حدثنا الوليد ابن مسلم،والنسائى (٦/١٤) قال: أخبرنا الحسين بن حريث،قال: حدثنا الوليد بن مسلم.\nكلاهما -الوليد، ويحيى بن حمزة - عن يزيد بن أبي مريم قال: حدثنا عباية بن رفاعة، فذكره.","vol":"9","page":486},{"text":"٧١٩٠ - (ت) عبد الله بن عباس - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «عينان لا تمسهُما النار: عَين بَكَتْ من خشية الله، وعَيْن ⦗٤٨٧⦘ باتت تحرُس في سبيل الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٣٩) في فضائل الجهاد، باب ما جاء في فضل الحرس في سبيل الله، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٣٩) حدثنا نصر بن علي الجهضمي، حدثنا بشر بن عمر: حدثنا شعيب بن رزيق أبو شيبة حدثنا عطاء الخراساني، عن عطاء بن أبي رباح، عن ابن عباس، فذكره.\nقال الترمذي: وحديث ابن عباس حديث حسن لانعرفه إلا من حديث شعيب بن رزيق.\nقلت: وقال الحافظ في شعيب بن رزيق يعتبر حديثه من غير روايته عن عطاء الخراساني، وهذا الحديث من روايته عن عطاء الخراساني.","vol":"9","page":486},{"text":"٧١٩١ - (س) أبو ريحانة - ﵁ - قال: سمعت النبيَّ - ﷺ- يقول: «حُرِّمت عَيْن على النار سَهِرت في سبيل الله» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٥ في الجهاد، باب ثواب عين سهرت في سبيل الله، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخبرنا أحمد (٤/١٣٤) قال: حدثنا زيد بن الحباب. والدارمي (٢٤٠٥) قال: أخبرنا القاسم بن كثير. والنسائي (٦/١٥) قال:حدثنا عصمة بن الفضل. قال: حدثنا زيد بن الحباب. وفي الكبرى (تحفة الأشراف) (١٢٠٤٠) عن الحارث بن مسكين،عن ابن وهب.\nثلاثتهم - زيد، والقاسم وعبد الله بن وهب - عن عبد الرحمن بن شريح، عن محمد بن شمير الرعيني، عن أبي علي التجيبي،فذكره.\n(*) في رواية:أحمد (أبو عامر التجيبي) قال أحمد قال غيره: الجنبي (يعني غير زيد): أبو علي الجنبي. وفي رواية الدارمي: أبو علي الهمداني: ورواية عصمة بن الفضل عن زيد: أبو علي التجيبي،،رواية ابن وهب: أبو علي الجنبي.\n(*) وفي روايتي أحمد والدارمي: محمد بن سمير،وفي روايتي النسائي ومحمد بن شمير.","vol":"9","page":487},{"text":"٧١٩٢ - (م د س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «اثنان لا يجتمعان في النار اجتماعًا يضرُّ أحدُهما الآخر، قيل: مَنْ هم يا رسولَ الله؟ قال: مؤمن قَتَلَ كافرًا، ثم سَدَّد» .\nوفي رواية «لا يجتمع كافر وقاتله في النار أبدًا» أخرجه مسلم.\nوأخرج أبو داود الثانية، وفي رواية النسائي قال: «لا يجتمعان في النار: مسلم قتل كافرًا، ثم سدَّدَ وقارب، ولا يجتمعان في جوف مؤمن: غُبَار في سبيل الله، وفَيحُ جَهَنَّمَ، ولا يجتمعان في قلب عبد: الإيمان والحَسَدُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَدَّدَ): إذا فعل السَّداد وقاله، والمراد به: الإيمان.\n_________\n(١) رواه مسلم رقم (١٨٩١) في الإمارة، باب من قتل كافرًا ثم سدد، وأبو داود رقم (٢٤٩٥) في الجهاد، باب في فضل من قتل كافرًا، والنسائي ٦ / ١٢ و١٣ في الجهاد، باب فضل من عمل في سبيل الله على قدمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٦٣) قال:حدثنا أبو كامل. قال:حدثنا حماد. وفي (٢/٣٤٠) قال:حدثنا يونس. قال:حدثنا ليث،عن محمد، يعني ابن عجلان. وفي (٢/٣٥٣) قال:حدثنا حسن. قال: حدثنا حماد بن سلمة. وفي (٢/٣٩٩) قال:حدثنا معاوية. قال: حدثنا أبو إسحاق. ومسلم (٦/٤٠) قال: حدثنا عبد الله بن عون الهلالي. قال: حدثنا أبو إسحاق الفزاري إبراهيم بن محمد. والنسائي (٦/١٢) قال: أخبرنا عيسى بن حماد. قال: حدثنا الليث، عن ابن عجلان.\nثلاثتهم - حماد بن سلمة،ومحمد بن عجلان، وأبو إسحاق الفزاري - عن سهيل بن أبي صالح،عن أبيه، فذكره.","vol":"9","page":487},{"text":"<span data-type=\"title\" id=toc-1573>نوع سادس</span>\n٧١٩٣ - (م س) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: من رضي بالله ربًا، وبالإسلام دينًا، وبمحمد رسولًا، وجبت له الجنة، فعجب لها أبو سعيد، فقال: أعِدْها عليِّ يا رسول الله، فأعادها عليه، ثم قال: «وأخرى يَرْفَعُ الله بها العبدَ مائةَ درجة في الجنة، ما بين كُلِّ درجتين كما بين السماء والأرض» . قال: وما هي يا رسولَ الله؟ قال: «الجهاد في سبيل الله، الجهاد في سبيل الله» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٨٨٤) في الإمارة، باب بيان ما أعده الله تعالى للمجاهد في الجنة من الدرجات، والنسائي ٦ / ١٩ و٢٠ في الجهاد، باب درجة المجاهد في سبيل الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٤) قال:حدثنا يحيى بن إسحاق، قال: أخبرنا ابن لهيعة، عن خالد بن أبي عمران.\n٢- وأخرجه مسلم (٦/٣٧) قال: حدثنا سعيد بن منصور. والنسائي (٦/١٩) قال: قال الحارث بن مسكين قراءة عليه وأنا أسمع. وفي عمل اليوم الليلة (٦) قال: أخبرنا يونس بن عبد الأعلى،والحارث بن مسكين قراءة عليه.\nثلاثتهم - سعيد، والحارث،ويونس - عن عبد الله بن وهب، قال: حدثني أبو هانئ الخولاني.\nكلاهما - خالد، وأبو هانئ - عن أبي عبد الرحمن الحبلي،فذكره.","vol":"9","page":488},{"text":"٧١٩٤ - (م ت) أبو موسى - ﵁ - قال ابْنُهُ أبو بكر: سمعتُ أبي وهو بحضرة العَدُوِّ يقول: قال رسولُ الله - ﷺ-: «إن أبواب الجنة تَحْتَ ظِلالِ السُّيوفِ» فقام رجل رَثُّ الهيئة، فقال: يا أبا موسى، أنت سمعتَ رسولَ الله - ﷺ- يقول هذا؟ قال: نعم، فرجع إلى أصحابه، فقال: أقرأ عليكم السلام، ثم كسر جَفْن سيفه، فألقاها، ثم مشى بسيفه إلى العدو فضرب به حتى قُتِل. أخرجه مسلم والترمذي (١) . ⦗٤٨٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظلال السيوف): جعل ظلال السيوف في القتال: شاملةً للجنة لأن من دخل تحت ظل السيف في سبيل الله، فقد دخل الجنة، ومعناه: الدُّنو من القِرْن، حتى يعلوه ظل السيف ولا يفرّ منه.\n_________\n(١) رواه مسلم رقم (١٩٠٢) في الإمارة، باب ثبوت الجنة للشهيد، والترمذي رقم (١٦٥٩) في فضائل الجهاد، باب ما جاء في أي الأعمال أفضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٩٦) قال: حدثنا بهز. وفي (٤/٤١٠) قال: حدثنا عفان وعبد الصمد. ومسلم (٦/٤٥) قال: حدثنا يحيى بن يحي التميمي، وقتيبة بن سعيد، والترمذي (١٦٥٩) قال: حدثنا قتيبة.\nخمستهم ٠ بهز، وعفان، وعبد الصمد، ويحيى بن يحيى، وقتيبة بن سعيد - عن جعفر بن سليمان الضبعي، عن أبي عمران الجوني، عن أبي بكر بن عبد الله بن قيس، فذكره.","vol":"9","page":488},{"text":"٧١٩٥ - (د) أبو هريرة - ﵁ -: أن عمرو بن أُقَيش: «كان له رِبًا في الجاهلية، فكره أن يُسْلِمَ حتى يأخذَه، فجاء يومَ أحد، فقال: أين بَنُو عمي؟ قالوا: بأحُد، قال: أين فلان، قالوا: بأحُد، فلبس لأْمَتَه، وركب فرسه، وتوجَّه قِبَلهم، فلما رآه المسلمون قالوا: إليكَ عَنَّا يا عمرو، قال: إني قد آمنتُ، فقاتل حتى جرِحَ، فحمل إلى أهله جريحًا، فجاءه سعدُ بن معاذ، فقال لأخته: سَلِيهِ أحَمِيَّةً لقومك، أم غضبًا لهم، أم غضبًا لله ﵎؟ قال: بل غضبًا لله ولرسوله، فماتَ فدخلَ الجنة، وما صلَّى لله ﵎ صلاة» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَميَّة): الغضب للأهل والأقارب، والأنفة من العار.\n_________\n(١) رقم (٢٥٣٧) في الجهاد، باب فيمن يسلم ويقتل مكانه في سبيل الله ﷿، ورواه بمعناه ابن إسحاق عن الحصين بن عبد الرحمن عن أبي سفيان مولى عبد الله بن أبي أحمد بن جحش عن أبي هريرة، كما في \" سيرة بن هشام \" ونقله الحافظ في \" الإصابة \" عن السيرة وقال: إسناده حسن رواه جماعة من طريق ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٣٧) قال:حدثنا موسى بن إسماعيل. قال:حدثنا حماد. قال: أخبرنا محمد ابن عمرو عن أبي سلمة، فذكره.","vol":"9","page":489},{"text":"٧١٩٦ - (خ م د) عبد الله بن أبي أوفى - ﵁ (١) -: أن رسولَ الله - ﷺ- قال: «الجنةُ تحت ظلال السيوف» أخرجه البخاري ومسلم وأبو داود في جملة حديث (٢) .\n_________\n(١) في المطبوع: ابن أبي ليلى ﵀، وهو خطأ.\n(٢) في المطبوع: أخرجه رزين وهو خطأ، وقد رواه البخاري ٦ / ٢٥ و٢٦ في الجهاد، باب الجنة تحت بارقة السيوف، وباب الصبر عند القتال، وباب كان النبي ﷺ إذا لم يقاتل أول النهار أخر القتال حتى تزول الشمس، وباب لا تتمنوا لقاء العدو، وفي التمني، باب كراهية تمني لقاء العدو، ومسلم رقم (١٧٤٢) في الجهاد، باب كراهية تمني لقاء العدو والأمر بالصبر عند اللقاء، وأبو داود رقم (٢٦٣١) في الجهاد، باب في كراهية تمني لقاء العدو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه البخاري (٤/٢٦و٣٠ و٦٢ وفي (٩/١٠٥) قال:حدثنا عبد الله بن محمد، قال:حدثنا معاوية ابن عروة، وفي (٤/٧٧) قال:حدثنا يوسف بن موسى،قال: حدثنا عاصم بن يوسف اليربوعي. وأبو داود (٢٦٣١) قال:حدثنا أبو صالح محبوب بن موسى.\nثلاثتهم -معاوية،وعاصم،ومحبوب - عن أبي إسحاق الفزاري.\n٢- وأخرجه مسلم (٥/١٤٣) قال:حدثنا محمد بن رافع، قال:حدثنا عبد الرزاق،قال: أخبرنا ابن جريج.\nكلاهما - أبو إسحاق،وابن جريج - عن موسى بن عقبة،عن سالم أبي النضر،فذكره.","vol":"9","page":490},{"text":"٧١٩٧ - (س د ت) أبو نجَيح السلمي - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «من بلَّغ بِسَهْم فهو له درجة في الجنة، فبلَّغتُ يومئذ ستة عشر سَهْمًا» قال: وسمعت النبيّ - ﷺ- يقول: «من رمى بِسَهْم في سبيل الله، فهو له عِدْل مُحرَّر» أخرجه النسائي.\nوأخرجه أبو داود في أول حديث يتضمن فضل العتق ويَرِدُ في بابه.\nوفي رواية الترمذي مثل الرواية الثانية، وقال: «عِدْل رقبة محرّرة» (١) . ⦗٤٩١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عدل محرَّر) المحرر: المعتق.\n(وعِدْل الشيء): مثله، وكذلك عدله.\n_________\n(١) رواه أبو داود رقم (٣٩٦٥) في العتق، باب أي الرقاب أفضل، والترمذي رقم (١٦٣٨) في فضائل الجهاد، باب ما جاء في فضل الرمي في سبيل الله، والنسائي ٦ / ٢٦ و٢٧ في الجهاد، باب ثواب من رمى بسهم في سبيل الله ﷿، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد: (٤/١١٣) قال حدثنا روح. قال: حدثنا هشام بن أبي عبد الله. وفي (٤/٣٨٤) قال: حدثنا يحيى بن سعيد، عن هشام. (ح) وحدثنا عبد الوهاب، عن سعيد. وأبو داود (٣٩٦٥) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام. قال: حدثني أبي. والترمذي (١٦٣٨) قال: حدثنا محمد بن بشار. قال: حدثنا معاذ بن هشام، عن أبيه، والنسائي (٦/٢٦) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد، قال: حدثنا هشام. وفي الكبرى (الورقة ٦٤- أ) قال: أخبرنا إسماعيل بن مسعود، عن خالد، قال: حدثنا هشام.\nكلاهما - هشام الدستوائي، وسعيد بن أبي عروبة - عن قتادة عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، فذكره.","vol":"9","page":490},{"text":"٧١٩٨ - (خ م ط س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «يضحك الله تعالى إلى رجلين يَقْتُلُ أحدُهما الآخر، كلاهما يدخلُ الجنة، يُقَاتِلُ هذا في سبيل الله، ثم يُسْتَشْهَدُ فيتوبُ الله على القاتل، فَيُسلِمُ فيقاتل في سبيل الله، فَيُسْتَشْهَدُ» . أخرجه البخاري ومسلم و«الموطأ» والنسائي (١) .\n_________\n(١) رواه البخاري ٦ / ٢٩ و٣٠ في الجهاد، باب الكافر يقتل المسلم ثم يسلم، ومسلم رقم (١٨٩٠) في الإمارة، باب بيان الرجلين يقتل أحدهما الآخر يدخلان الجنة، والموطأ ٢ / ٤٦٠ في الجهاد، باب الشهداء في سبيل الله، والنسائي ٦ / ٣٨ و٣٩ في الجهاد، باب اجتماع القاتل والمقتول في سبيل الله في الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ (٢٨٥) .والحميدي (١١٢٢) وأحمد (٢/٢٤٤) قالا:حدثنا سفيان. وفي (٢/٤٦٤) قال:حدثنا وكيع. قال: حدثنا سفيان، والبخاري (٤/٢٨) قال: حدثنا عبد الله ابن يوسف. قال: أخبرنا مالك. ومسلم (٦/٤٠) قال: حدثنا محمد بن أبي عمر المكي،قال: حدثنا سفيان (ح) وحدثنا أبوبكر بن أبي شيبة وزهير بن حرب وأبو كريب. قالوا:حدثنا وكيع، عن سفيان. وابن ماجة ٠٩١٩ قال:حدنثا أبو بكر بن أبي شيبة. قال:حدثنا وكيع عن سفيان والنسائي (٦/٣٨) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان (ح) وأخبرنا محمد بن سلمه الحارث بن مسكين - قراءة عليه وأنا أسمع -عن ابن القاسم -.قال:حدثني مالك.\nثلاثتهم -مالك، وسفيان بن عيينة، وسفيان الثوري - عن أبي الزناد، عن الأعرج، فذكره.","vol":"9","page":491},{"text":"٧١٩٩ - (خ) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ آمنَ بالله ورسوله، وأقامَ الصَّلاةَ، وآتى الزَّكاةَ، وصامَ رمضانَ، وحجَّ: كان حَقًّا على الله أن يُدْخِلَه الجنةَ، جاهد في سبيل الله، أو جلس في أرضه التي وُلِد فيها، فقالوا: أوَلا نُبَشِّرُ الناسَ بقولك؟ فقال: إن في الجنة مائةَ درجة، أعدَّها الله للمجاهدين في سبيل الله، ما بين الدرجتين كما بين السماء والأرض، فإذا سألتُم الله فاسألوه الفِرْدَوس، فإنه أوسطُ الجنة ⦗٤٩٢⦘ وأعلى الجنة، وفوقَه عرش الرحمن، ومنه تَفَجَّرُ أنهار الجنة» .\nأخرجه البخاري (١) .\n_________\n(١) ٦ / ٩ في الجهاد، باب درجات المجاهدين في سبيل الله، وفي التوحيد، باب وكان عرشه على الماء وهو رب العرش العظيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٥) قال: حدثنا سريج. والبخاري (٤/١٩) قال: حدثنا يحيى بن صالح. وفي (٩/١٥٣) قال: حدثنا إبراهيم بن المنذر. قال: حدثني محمد بن فليح.\nثلاثتهم - سريج بن النعمان، ويحيى بن صالح، ومحمد بن فليح، عن فليح بن سليمان، عن هلال ابن علي، عن عطاء بن يسار. فذكره.\n(*) أخرجه أحمد (٢/٣٣٥) قال: حدثنا يونس قال: حدثنا فليح، عن هلال بن علي، عن عطاء بن يسار، أو ابن أبي عمرة، قال فليح: ولا أعلمه إلا عن ابن أبي عمرة فذكر الحديث وقال في آخره ثم حدثناه به فلم يشك، يعني فليحا قال: عطاء بن يسار.","vol":"9","page":491},{"text":"<span data-type=\"title\" id=toc-1574>نوع سابع</span>\n٧٢٠٠ - (خ س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «من احتَبَس فرسًا في سبيل الله إيمانًا بالله، وتصديقًا بوعده، فإن شِبَعَهُ ورِيَّه ورَوْثه وبَوْلَهُ في ميزانه يوم القيامة» يعني حسنات. أخرجه البخاري والنسائي (١) .\n_________\n(١) رواه البخاري ٦ / ٤٣ في الجهاد، باب من احتبس فرسًا في سبيل الله، والنسائي ٦ / ٢٢٥ في الخيل، باب علف الخيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٧٤) قال: حدثنا إبراهيم. قال:حدثنا ابن المبارك. والبخاري (٤/٣٤) قال: حدثنا علي بن حفص. قال:حدثنا ابن المبارك. والنسائي (٦/٢٢٥) قال: قال الحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن وهب.\nكلاهما -ابن المبارك،وابن وهب - عن طلحة بن أبي سعيد. قال: سمعت سعيدا المقبري يحدث، فذكره.","vol":"9","page":492},{"text":"٧٢٠١ - (م س) أبو مسعود البدري - ﵁ - قال: جاء رجل بناقة مَخْطومة إلى رسولِ الله - ﷺ-، فقال: هذه في سبيل الله، فقال [رسولُ الله]- ﷺ-: لك بها يوم القيامة سبعُمائة ناقة كلُّها مخطومة. أخرجه مسلم.\nوفي رواية النسائي: أن رجلًا تصدَّق بناقة مخطومة في سبيل الله، فقال رسولُ الله - ﷺ-: «لَيَأتِيَنَّ يوم القيامة بسَبْعمائة ناقة مخطومة» (١) . ⦗٤٩٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناقة مخطومة): لها خطام تُقاد به. كالرَّسَن للدابة، فيتمكّن صاحبها منها ولا تَفِرُّ منه.\n_________\n(١) رواه مسلم رقم (١٨٩٢) في الإمارة، باب فضل الصدقة في سبيل الله، والنسائي ٦ / ٤٩ في الجهاد، باب فضل الصدقة في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٢١و٥/٢٧٤) قال: حدثنا محمد بن جعفر، قال: حدثا شعبة. وفي (٥/٢٧٤) قال: حدثنا وهب بن جرير، قال: حدثنا شعبة. والدارمي (٢٤٠٧) قال: حدثنا عبد الله بن محمد، قال: حدثنا جرير. ومسلم (٦/٤١) قال: حدثنا إسحاق بن إبراهيم الحنطلي، قال: أخبرنا جرير (ح) وحدثنا أبوبكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن زائدة ح وحدثني بشرابن خالد، قال: حدثنا محمد -يعني ابن جعفر- قال: حدثنا شعبة، والنسائي (٦/٤٩) قال: أخبرنا بشر بن خالد، قال: حدثنا محمد بن جعفر قال: حدثنا شعبة.\nثلاثتهم -شعبة، وجرير، وزائدة - عن سليمان الأعمش، قال: حدثنا سمعت أبا عمرو الشيباني، فذكره.","vol":"9","page":492},{"text":"٧٢٠٢ - (ت) عدي بن حاتم - ﵁ -: سأل رسولَ الله - ﷺ- «أيُّ الصدقة أفضلُ؟ قال: إخدامُ عبد في سبيل الله، أو إظلالُ فُسْطَاط، أو طَروقَةُ فحل في سبيل الله» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَرُوقَةُ فحل) أي: أنها قد كَبرتْ وصَلُحَت أن يعلوَها الفحل، وهي الحِقّة من الإبل التي تم لها ثلاث سنين، ودَخَلَتْ في الرابعة إلى آخرها.\n_________\n(١) رقم (١٦٢٦) في فضائل الجهاد، باب ما جاء في فضل الخدمة في سبيل الله، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٢٦) قال:حدثنا محمد بن رافع،قال: حدثنا زيد بن حباب،.قال: حدثنا معاوية بن صالح، عن كثير بن الحارث،عن القاسم أبي عبد الرحمن، فذكره.\nقال: أبو عيسى: وقد روي عن معاوية بن صالح هذا الحديث مرسلا وخولف زيد في بعض إسناده قال: وروى الوليد بن جميل هذا الحديث عن القاسم أبي عبد الرحمن عن أبي أمامة عن النبيﷺ-،حدثنا بذلك زياد بن أيوب.","vol":"9","page":493},{"text":"٧٢٠٣ - (ت) أبو أمامة - ﵁ - قال: قال رسولُ الله - ﷺ-: «أفضلُ الصَّدقات: ظِلُّ فُسْطَاط في سبيل الله، ومَنِيحةُ خادم في سبيل الله أو طَرُوقَةُ فحل في سبيل الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٢٧) في فضائل الجهاد، باب ما جاء في فضل الخدمة في سبيل الله، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٦٩) قال: حدثنا الحكم بن موسى، قال عبد الله: وجدت في كتاب أبي بخط يده، وأظن أني قد سمعته أنا من الحكم قال: حدثنا إسماعيل ابن عياش، عن مطرح بن يزيد الكناني، عن عبيد الله بن زحر، عن علي بن زيد،والترمذي (١٦٢٧) قال: حدثنا زياد بن أيوب، قال: حدثنا يزيد بن هارون،قال: أخبرنا الوليدبن جميل.\nكلاهما - علي،والوليد - عن القاسم أبي عبد الرحمن، فذكره.","vol":"9","page":493},{"text":"٧٢٠٤ - (ت س) خُريم بن فاتك - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ أنفق نفقة في سبيل الله، كُتِبَتْ له بِسَبْعمائةِ ⦗٤٩٤⦘ ضِعْف» أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (١٦٢٥) في فضائل الجهاد، باب ما جاء في فضل النفقة في سبيل الله، والنسائي ٦ / ٤٩ في الجهاد، باب فضل النفقة في سبيل الله، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٣٤٥) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (٤/٣٤٥) قال: حدثنا حسين بن علي، عن زائدة. والترمذي (١٦٢٥) قال: حدثنا أبو كريب، قال: حدثنا الحسين بن علي الجعفي، عن زائدة. والنسائي (٦/٤٩) قال: أخبرنا أبو بكر بن أبي النضر، قال: حدثنا أبو النضر، قال: حدثنا عبيد الله الأشجعي، عن سفيان الثوري. وفي الكبرى (تحفة الأشراف) (٣٥٢٦) عن محمد بن حاتم بن نعيم. عن حبان بن موسى، عن بن المبارك، عن زائدة.\nكلاهما - زائدة، والثوري - عن الركين بن الربيع بن عميلة الفزاري، عن أبيه، عن يسير بن عميلة، فذكره.","vol":"9","page":493},{"text":"٧٢٠٥ - (خ م ت د س) زيد بن خالد الجهني - ﵁ - أن رسولَ الله - ﷺ- قال: «من جهَّز غازيًا في سبيل الله فقد غزَا، ومن خَلَّف غازيًا في أهله بخير فقد غزا» أخرجه الجماعة إلا «الموطأ» .\nوفي أخرى للترمذي إلى قوله: «فقد غزا» في المرة الأولى (١) .\n_________\n(١) رواه البخاري ٦ / ٣٧ في الجهاد، باب فضل من جهز غازيًا، ومسلم رقم (١٨٩٥) في الإمارة، باب فضل إعانة الغازي في سبيل الله، وأبو داود رقم (٢٥٠٩) في الجهاد، باب ما يجزئ من الغزو، والترمذي رقم (١٦٢٧) و(١٦٢٩) و(١٦٣٠) و(١٦٣١) في فضائل الجهاد، باب ما جاء في فضل من جهز غازيًا، والنسائي ٦ / ٤٦ في الجهاد، فضل من جهز غازيًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/١١٦) قال: حدثنا روح، قال: حدثنا حسين المعلم. وفي (٤/١١٧) قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا علي بن مبارك الهنائي، بصري ثقة. وفي (٥/١٩٣) قال: حدثنا عبد الصمد، قال: حدثنا حرب،وعبد بن حميد (٢٧٧) قال: حدثنا أبو نعيم، قال:حدثنا شيبان والبخاري (٤/٣٢) قال: حدثنا أبو معمر،قال:حدثنا عبد الوارث، قال: حدثنا الحسين،ومسلم (٦/٤٢) قال: حدثنا أبو الربيع الزهراني،قال: حدثنا يزيد - يعني ابن زريع- قال: حدثنا حسين المعلم. وأبو داود (٢٥٠٩) قال:حدثنا عبد الله بن عمرو بن أبي الحجاج أبو معمر، قال:حدثنا عبد الوارث،قال: حدثنا الحسين. والترمذي (١٦٢٨) قال:حدثنا أبو زكريا يحيى بن درست البصري،قال:حدثنا أبو إسماعيل القناد. وفي (١٦٣١) قال:حدثنا محمد بن بشار،قال: حدثنا عبد الرحمن بن مهدي، قال:حدثنا حرب ابن شداد. والنسائي (٦/٤٦) قال: أخبرنا محمد بن المثنى، عن عبد الرحمن بن مهدي، قال: حدثنا حرب بن شداد.\nخمستهم - حسين،وعلي،وحرب،وشيبان وأبو إسماعيل - عن يحيى بن أبي كثير. قال: حدثني أبو سلمة بن عبد الرحمن.\n٢- وأخرجه أحمد (٤/١١٥) قال:حدثنا معاوية بن عمرو، ومسلم (٦/٤١) قال:حدثنا سعيد بن منصور، وأبو الطاهر. والنسائي (٦/٤٦) قال: أخبرنا سليمان بن داود،والحارث بن مسكين قراءة عليه وأنا أسمع.\nخمستهم- معاوية،وسعيد،وأبو الطاهر، وسليمان، والحارث - عن ابن وهب، عن عمرو بن الحارث، عن بكير بن الأشج.\nكلاهما- أبو سلمة، وبكير - عن بسر بن سعيد، فذكره.","vol":"9","page":494},{"text":"٧٢٠٦ - (د) عبد الله بن عمرو - ﵄ - أن رسولَ الله - ﷺ- قال: «للغَازي أجرُه، وللجاعِلِ أجرُه وأجرُ الغازي» أخرجه أبو داود (١) .\n_________\n(١) في الجهاد، باب الرخصة في أخذ الجعائل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٤) (٦٦٢٤) قال:حدثنا إسحاق بن عيسى. وأبو داود (٢٥٢٦) قال:حدثنا إبراهيم بن الحسن المصيصي، قال:حدثنا حجاج، يعني بن محمد. (ح) وحدثنا عبد الملك بن شعيب، قال:حدثنا ابن وهب.\nثلاثتهم - إسحاق، وحجاج، وابن وهب - عن الليث بن سعد،عن حيوة ابن شريح، عن ابن شفي، عن أبيه، فذكره.","vol":"9","page":494},{"text":"<span data-type=\"title\" id=toc-1575>نوع ثامن</span>\n٧٢٠٧ - (خ) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «تعِسَ عبدُ الدِّينار، وعَبْدُ الدِّرهم، والقَطيفةِ، والخميصةِ، إن أُعطيَ رَضِيَ، وإن لم يُعْطَ لم يَرْضَ» قال البخاري: وزاد عمرو بن مرزوق - عن عبد الرحمن بن دينار عن أبيه عن أبي صالح عن أبي هريرة، عن ⦗٤٩٥⦘ النبيِّ - ﷺ- قال: «تَعِسَ عبدُ الدِّينار، وعبدُ الدِّرهم، وعَبْدُ الخميصة، إن أُعْطِيَ رَضِيَ، وإن لم يُعْطَ سَخِطَ، تَعِسَ وانْتَكَسَ، وإذا شِيكَ فلا انْتُقِشَ، طوبى لعبدٍ آخذ بعِنان فرسه في سبيل الله، أشْعَثَ رأسُه، مُغْبَرَّة قدماه، إن كان في الحراسة كان في الحراسة، وإن كان في الساقَة كان في الساقة، إن استأذَن لم يُؤذَن له، وإن شَفَعَ لم يُشَفَّع» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَعِسَ): دعا عليه بالهلاك، وهو الوقوع على الوجه من العَثار.\n(القطيفة): كساء له خمل.\n(والخميصة): ثياب خَزٍّ أو صوف مُعْلَمة.\n(الانتكاس): الانقلاب على الرأس، وفي الأمر. وهذا دعاءٌ عليه أيضًا بالخيبة، لأن من انتكس في أمره، فقد خاب وخسر.\n(وإذا شيك) شاكته الشوكة: إذا دخلت في جسمه، وشيك: فعل لم يسمَّ فاعله.\n(فلا انتقش) الانتقاش: إخراج الشوكة من الجسم، نَقَشتُه أنا وانتقش هو. ⦗٤٩٦⦘\n(طوبى): اسم الجنة، وقيل اسم شجرة فيها، وقيل: فُعلى من الطيب.\n(الحراسة): فعل الحارس. وهو الذي يحفظك وأنت نائم.\n(الساقة): الذين يسوقون الجيش يحفظونه من ورائه.\n_________\n(١) و(٦١) في الجهاد، باب الحراسة في الغزو في سبيل الله، وفي الرقاق، باب تبقى من فتنة المال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه زحمد (٤/٤١ و٨/١١٤) قال: حدثنا يحيى بن يوسف، قال: أخبرنا أبو بكر، عن أبي حصين. وفي (٤/٤١) قال: وزادنا عمرو، قال: أخبرنا عبد الرحمن بن عبد الله بن دينار، عن أبيه. وابن ماجة (٤١٣٥) قال: حدثنا الحسن بن حماد، قال: حدثنا أبو بكر بن عياش، عن أبي حصين. وفي (٤١٣٦) قال: حدثنا يعقوب بن حميد، قال: حدثنا إسحاق بن سعيد، عن صفوان، عن عبد الله بن دينار. كلاهما - أبو حصين، وعبد الله بن دينار - عن أبي صالح، فذكره.\n(*) قال أبو عبد الله محمد بن إسماعيل البخاري (٤/٤١): لم يرفعه إسرائيل ومحمد بن جحادة عن أبي حصين.","vol":"9","page":494},{"text":"٧٢٠٨ - (د) أبو أيوب - ﵁ -: أنه سمع رسولَ الله - ﷺ- يقول: «ستفتح عليكم الأمصارُ، وستكون جنود مُجَنَّدة، يُقطَع عليكم فيها بُعوث، يكره الرجل منكم البَعْث فيها، فيتخلَّص من قومه، ثم يتصفَّح القبائلَ، يَعْرِض نفسَه عليهم، يقول: مَنْ أكْفِه بَعْثَ كذا؟ من أكفه بَعْثَ كذا؟ ألا فذلك الأجيرُ إلى آخِرِ قَطْرة من دمه» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بعوثًا) البعوث: جمع بعث، وهم طائفة من الجيش يُبعثون في الغزو كالسريَّة.\n_________\n(١) رقم (٢٥٢٥) في الجهاد، باب في الجعائل في الغزو، وفي سنده أبو سورة ابن أخي أبي أيوب الأنصاري، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤١٣) قال:حدثنا يزيد بن عبد ربه. وفي (٥/٤١٣) قال:حدثنا علي بن بحر، هو ابن بري. وأبو داود (٢٥٢٥) قال:حدثنا إبراهيم بن موسى الرازي (ح) وحدثنا عمرو بن عثمان.\nأربعتهم - يزيد،وعلي، وإبراهيم،وعمرو- عن محمد بن حرب الخولاني قال:حدثنا أبو سلمة، سليمان بن سليم، عن يحيى بن جابر،قال:سمعت ابن أخي أبي أيوب،فذكره. في سنده أبو سورة بن أخي أبي أيوب الأنصاري وهو ضعيف.","vol":"9","page":496},{"text":"٧٢٠٩ - (س) أبو هريرة - ﵁ - قال: «وعدَنا رسولُ الله - ﷺ- غَزوة الهند، فإن أدركتُها أُنفِق فيها نفسي ومالي، فإن قتلتُ كنتُ أفضلَ الشهداء، وإن رجعتُ فأنا أبو هريرة المحرَّر» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٤٢ في الجهاد، باب غزوة الهند، وفي سنده جبر بن عبيدة، قال الحافظ في \" التهذيب \": قرأت بخط الذهبي: لا يعرف من ذا، والخبر منكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٢٨) قال:حدثنا هشيم. والنسائي (٦/٤٢) قال:أخبرنا أحمد بن عثمان بن حكيم. قال:حدثنا زكريا بن عدي.. قال:حدثنا عبيد الله بن عمرو، عن زيد بن أبي أنيسة. (ح) قال: وأنبأنا هشيم. وفي (٦/٤٢) قال: حدثني محمد بن إسماعيل بن إبراهيم. قال: حدثنا يزيد. قال:أنبأنا هشيم.\nكلاهما - هشيم، وزيد بن أبي أنيسة - عن سيار أبي الحكم، عن جبر بن عبيدة، فذكره. وفي سنده جبر ابن عبيدة، قال الحافظ في «التهذيب» قرأت بخط الذهبي، لا يعرف من ذا، والخبر منكر.","vol":"9","page":496},{"text":"٧٢١٠ - (ط) زيد بن أسلم - ﵀ -: قال: كَتَبَ أبو عبيدةَ بنُ الجرَّاح إلى عمر بن الخطاب يذكر له جموعًا من الروم، وما يتخوَّفُ منهم، فكتب إليه عمر: «أما بعدُ، فإنه مهما ينزلُ بعبد مؤمن من منزِلِ شِدَّة يجعل الله بعده فرجًا، وإنه لن يَغْلِبَ عُسْر يُسْرَيْن، وإن الله يقول في كتابه: ﴿يا أيها الذين آمنوا اصبروا وصابروا ورابطوا واتقوا الله لعلكم تفلحون﴾ [آل عمران: ٢٠٠]» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٤٤٦ في الجهاد، باب الترغيب في الجهاد، وإسناده منقطع، ورواه ابن مردويه من طريق عطية عن جابر موصولًا، وإسناده ضعيف، وفي الباب عن أنس مرفوعًا أخرجه البيهقي، ورواه الحاكم والبيهقي في \" شعب الإيمان \" من طريق عبد الرزاق عن معمر عن أيوب عن الحسن مرسلًا، وهو مرسل صحيح، وفي الباب عن ابن عباس من قوله، وعن ابن مسعود موقوفًا ومرفوعًا، وفي الباب عن عمر موقوفًا، وانظر \" المقاصد الحسنة \" للحافظ السخاوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٣) عن زيد بن أسلم،فذكره.\nوإسناده منقطع، وقد رواه ابن مردويه عن جابر مرفوعا وإسناده ضعيف.","vol":"9","page":497},{"text":"<span data-type=\"title\" id=toc-1576>الفرع الثاني: في فضل الشهادة والشهداء</span>، وفيه ستة أنواع\n<span data-type=\"title\" id=toc-1577>نوع أول</span>\n٧٢١١ - (د) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال لأصحابه: «إنه لمَّا أُصِيبَ إخوانُكم بأحُد، جَعلَ الله أرواحهم في ⦗٤٩٨⦘ جَوفِ طير خضْر، تَرِدُ أنهارَ الجنة، تأكل من ثمارها، وتأوي إلى قناديلَ من ذهب معلَّقة في ظل العرش، فلما وجدوا طِيبَ مأكَلِهم ومشرَبِهم ومَقِيلهم، قالوا: مَنْ يُبَلِّغُ إخواننا عنا أننا أحياء في الجنة، لئلاَّ يزهَدوا في الجنة، ولا يَنْكُلوا عند الحرب؟ فقال الله تعالى: «أنا أُبلِّغهم عنكم، فأنزل الله ﷿: ﴿ولا تحسَبنَّ الذين قُتلوا في سبيل الله أمواتًا بل أحْياءٌ ...﴾ إلى آخر الآيات» [آل عمران: ١٦٩ - ١٧١] أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نكل) عن العمل ينكُل بالضم: إذا جَبُن وفَتَرَ وضَعُفَ.\n_________\n(١) رقم (٢٥٢٠) في الجهاد، باب في فضل الشهادة، ورواه أيضًا أحمد في \" المسند \" رقم (٢٣٨٩)، والحاكم ٢ / ٨٨ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٦٦) (٢٣٨٩) . وأبو داود (٢٥٢٠) قالا: حدثنا عثمان بن أبي شيبة، قال: حدثنا عبد الله بن إدريس، عن محمد بن إسحاق، عن إسماعيل بن أمية بن عمرو بن سعيد، عن أبي الزبير عن سعيد بن جبير، فذكره.\n(*) أخرجه أحمد (١/٢٦٥) (٢٣٨٨) قال: حدثنا يعقوب (بن إبراهيم بن سعد) قال: حدثنا أبي. وعبد بن حميد (٦٧٩) قال: حدثني يوسف بن بهلول، قال: حدثنا عبد الله بن إدريس.\nكلاهما - إبراهيم بن سعد - وعبد الله بن إدريس - عن محمد بن إسحاق، عن إسماعيل بن أمية، عن أبي الزبير، عن ابن عباس ليس فيه (سعيد بن جبير) .","vol":"9","page":497},{"text":"٧٢١٢ - (ت) كعب بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «إنَّ أرْواحَ الشُّهَدَاءِ في حواصلِ طير خُضْر، تَعْلُق من ثمر الجنة، أو شجرِ الجنة» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَلَقت) تَعلُقُ: أي أكلت، وذلك في الإبل، إذا أكلتِ العِضاه فنقل إلى الطير.\n_________\n(١) رقم (١٦٤١) في فضائل الجهاد، باب ما جاء في ثواب الشهداء، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (١٦٤) .والحميدي (٨٧٣) قال:حدثنا سفيان. قال:حدثنا عمرو بن دينار. وأحمد (٦/٣٨٦) قال: حدثنا سفيان، عن عمرو. وفي (٣/٤٥٥) قال:حدثنا عبد الرزاق. قال: حدثنا معمر. (ح) وحدثنا محمد بن إدريس - يعني الشافعي - عن مالك. وفي (٣/٤٥٥) قال:حدثنا عثمان بن عمر. قال: أخبرنا يونس. وفي (٣/٤٥٦) قال:حدثنا أبو اليمان. قال: أنبأنا شعيب. وعبد بن حميد (٣٧٦) قال: أخبرنا عبد الرزاق،قال: أخبرنا معمر. وابن ماجة (٤٢٧١) قال: حدثنا سويد بن سعيد. قال: أنبأنا مالك بن أنس. والترمذي (١٦٤١) قال:حدثنا ابن أبي عمر. قال: حدثنا سفيان بن عيينة عن عمرو بن دينار. والنسائي (٤/١٠٨) قال: أخبرنا قتيبة، عن مالك.\nخمستهم - عمرو، ومعمر، ومالك،ويونس،وشعيب - عن الزهري، عن عبد الرحمن بن كعب بن مالك،فذكره\n(*) في رواية عمرو، ومعمر - عند عبد بن حميد -: عن الزهري، عن ابن كعب بن مالك. ولم يسمه.\n(*) رواية معمر عن الزهري، عن عبد الرحمن بن كعب بن مالك، قال: قالت أم بشر لكعب بن مالك، وهو شاك: اقرأ على ابني السلام - تعني مبشرا - فقال: يغفر الله لك ياأم مبشر، أو لم تسمعي ما قال رسول الله -ﷺ-: «إنما نسمة المسلم طير تعلق في شجر الجنة، حتى يرجعها الله ﷿ إلى جسده يوم القيامة» .؟ قالت: صدقت؛.فأستغفر الله.\n(*) أخرجه أحمد (٣/٤٥٥) قال:حدثنا سعد بن إبراهيم، قال: حدثنا أبي، صالح. وفي (٣/٤٦٠) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا أبو أويس.\nكلاهما - صالح، وأبو أويس- قال صالح: عن ابن شهاب. قال:حدثني عبد الرحمن بن عبد الله بن كعب، أنه بلغه،أن كعب بن مالك قال. فذكره.\nوقال أبو أويس، قال الزهري: أخبرني عبد الرحمن بن عبد الله الأنصار،أن كعب بن مالك كان يحدث، فذكره.","vol":"9","page":498},{"text":"٧٢١٣ - (م ت) مسروق - ﵀ - قال: «سَألْنا عبدَ الله بنَ مسعود عن هذه الآية ﴿ولا تحسَبَنَّ الذين قُتِلوا في سبيل الله أمواتًا بل أحياءٌ عند ربِّهم يُرزَقون﴾ [آل عمران: ١٦٩] فقال: أمَا إنَّا قد سألْنَا عن ذلك رسولَ الله - ﷺ-؟ فقال: أرواحُهم في جوف طَير خُضْر، لها قناديلُ مُعَلَّقَة بالعرش، تَسْرَح من الجنة، حيث شاءت، ثم تأوي إلى تلك القناديل، فاطَّلع إليهم ربُّهم اطِّلاعَة، فقال: [هل] تَشْتَهُون شيئًا؟ قالوا: أيَّ شيء نَشْتَهِي ونحن نَسْرح من الجنة حيث شِئْنا؟ ففعل ذلك بهم ثلاث مرات، فلما رأوْا أنهم لم يُترَكوا من أن يُسألُوا، قالوا: يا رب، نُريدُ أن تَرُدَّ علينا أرواحَنا في أجسادنا حتى نُقْتَلَ في سبيلك مرة أخرى، فلما رأى أن ليس لهم حاجة تُرِكوا» أخرجه مسلم.\nوفي رواية الترمذي «أنه سُئل عن قوله ﴿ولا تَحْسَبَنَّ الذين قُتِلوا في سبيل الله أمواتًا بل أَحْيَاءٌ عند ربِّهم﴾ فقال: أما إنَّا قد سأَلْنا عن ذلك؟ فأُخْبِرْنا أنَّ أرْواحَهم في طير خُضْر، تَسْرَحُ في الجنة حيث شاءَتْ، وتأوي إلى قناديل مُعَلَّقة بالعرش، فاطَّلع ربك اطِّلاعة، فقال: هل تَسْتَزِيدون شيئًا، فأزيدكم؟ قالوا: ربنا، وما نَسْتَزيد ونحن في الجنة نَسْرح حيث شِئْنا؟ ثم اطَّلَعَ إليهم الثانيةَ، فقال: هل تَسْتَزِيدُون شَيئًا، فأزيدكم؟ فلما رأوْا أنَّهم لا يُترَكون، قالوا: تُعيدُ أرواحَنا في أجْسادنا حتى نرجعَ إلى الدنيا فَنُقْتَل في سبيلك مرة أخرى» . ⦗٥٠٠⦘\nوللترمذي في رواية أخرى - مثله - وزاد «وتُقْرِئُ نبينا السلام، وتُخْبِرُه أنْ قد رَضِينا، ورُضِيَ عنا» هكذا أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَرَحَتِ) الماشية: إذا ذهبت للرعي، فاستعاره للطير.\n_________\n(١) رواه مسلم رقم (١٨٨٧) في الإمارة، باب بيان أن أرواح الشهداء في الجنة وأنهم أحياء عند ربهم يرزقون، والترمذي رقم (٣٠١٤) و(٣٠١٥) في التفسير، باب ومن سورة آل عمران.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١٢٠) قال: حدثنا سفيان، والدارمي (٢٤١٥) قال: أخبرنا سعيد بن عامر، عن شعبة. ومسلم (٦/٣٨) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، كلاهما عن أبي معاوية (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، وعيسى بن يونس (ح) وحدثنا محمد بن عبد الله ابن نمير، قال: حدثنا أسباط، وأبو معاوية. وابن ماجة (٢٨٠١) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية، والترمذي (٣٠١١) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان.\nستتهم - سفيان بن عيينة، وشعبة، وأبو معاوية، وجرير، وعيسى، وأسباط بن محمد - عن سليمان الأعمش، عن عبد الله بن مرة، عن مسروق، فذكره.","vol":"9","page":499},{"text":"<span data-type=\"title\" id=toc-1578>نوع ثانٍ</span>\n٧٢١٤ - (خ م ت س) أنس بن مالك - ﵁ - أنَّ النبي - ﷺ- قال: «ما أحد يَدْخل الجنة يُحِبُّ أن يرجعَ إلى الدنيا وله ما على الأرض من شيء، إلا الشهيدُ، يَتَمنَّى أن يرجعَ إلى الدنيا فَيُقْتَلَ عشر مرات، لما يَرى من الكرامة» وفي رواية «لما يَرى من فضل الشهادة» .\nأخرجه البخاري ومسلم، ولمسلم نحوه.\nوفي رواية الترمذي قال: «ما من عبد يموت له عند الله خير، يُحِبُّ أن يرجعَ إلى الدنيا، وأن له الدنيا وما فيها، إلا الشهيدُ، لما يَرَى من فضل الشهادة، فإنه يُحِبُّ أن يرجعَ إلى الدنيا فَيُقتَلَ مرة أخرى» .\nوله في رواية أخرى أنه قال: «ليس أحد من أهل الجنة يَسُرُّه أن يرجعَ إلى الدنيا إلا الشهيد» . ⦗٥٠١⦘\nوفي رواية النسائي قال: قال رسولُ الله - ﷺ-: «يُؤتَى بالرجل من أهل الجنة، فيقول الله تعالى: يا ابنَ آدم، كيف وجدتَ منزِلَك؟ فيقول: أيْ ربِّ، خيرَ مَنْزِل، فيقول: سَلْ وتَمَنَّ، فيقول: أسألك أن تَرُدَّني إلى الدنيا فأُقْتَلَ في سبيلك عشر مرات، لما يرى من فضل الشهادة» (١) .\n_________\n(١) رواه البخاري ٦ / ١٢ في الجهاد، باب الحور العين وصفتهن، وباب تمني المجاهد أن يرجع إلى الدنيا، ومسلم رقم (١٨٧٧) في الإمارة، باب فضل الشهادة في سبيل الله، والترمذي رقم (١٦٤٣) في فضائل الجهاد، باب ما جاء في ثواب الشهداء، والنسائي ٦ / ٣٦ في الجهاد، باب ما يتمنى أهل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٠٣) قال: حدثنا عمرو بن الهيثم أبو قطن. وفي (٣/١٧٣و٢٧٦) قال: حدثنا محمد بن جعفر وحجاج. وعبد بن حميد (١١٦٨) قال: أخبرنا يزيد بن هارون. والدارمي (٢٤١٤) قال: أخبرنا أبو علي الحنفي. والبخاري (٤/٢٦) قال: حدثنا محمد بن بشار. قال: حدثنا غندر. ومسلم (٦/٣٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر (ح) وحدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر. والترمذي (١٦٦٢) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، وعبد الله بن أحمد المسند (٣/٢٧٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر.\nستتهم - أبو قطن، وابن جعفر، وحجاج، ويزيد، وأبو علي، وأبو خالد - عن شعبة.\n٢-وأخرجه أحمد (٣/٢٥١) قال: حدثنا عفان وبهز. وفي (٣/٢٨٩) قال: حدثنا بهز.\nكلاهما -عفان، وبهز - قالا: حدثنا همام بن يحيى.\n٣- وأخرجه الترمذي (١٦٦١) قال: حدثنا محمد بن بشار. قال: حدثنا معاذ بن هشام، قال: حدثني أبي.\nثلاثتهم - شعبة، وهمام، وهشام - عن قتادة، فذكره.","vol":"9","page":500},{"text":"٧٢١٥ - (س) [عبد الرحمن] بن أبي عميرة - ﵁ - أن رسولَ الله - ﷺ- قال: «ما من نَفْس مُسْلِمَة يَقْبِضُها ربُّها تُحِبُّ أن ترجعَ إليكم وأنَّ لها الدنيا وما فيها، غيرُ الشهيد» .\nقال ابن أبي عميرة: قال رسولُ الله - ﷺ-: «لأن أُقْتَلَ في سبيل الله أحَبُّ إليَّ من أن يكونَ لي أهل الوبَر والمدر» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أهل الوبر): هم الأعراب الذين في البادية، ومن لا يأوي إلى جدار.\n(وأهل المدَر): أهل القرى والأمصار، والمدر: الطِّين المستحجر.\n_________\n(١) ٦ / ٣٣ في الجهاد، باب تمني القتل في سبيل الله تعالى، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢١٦، وسنده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢١٦) قال: حدثنا حيوة بن شريح، قال:حدثنا بقية،قال: حدثني بحير بن سعد، عن خالد بن معدان، عن جبير بن نفير،فذكره.\nوأخرجه النسائي (٦/٣٣) أخبرنا عمرو بن عثمان،قال:حدثنا بقية، عن بحير بن سعد، عن خالد بن معدان،عن جبير بن نفير،عن ابن أبي عميرة، فذكره.","vol":"9","page":501},{"text":"٧٢١٦ - (س) عبادة بن الصامت - ﵁ - أن رسولَ الله - ﷺ- قال: «ما على الأرض مِنْ نَفْس تموتُ ولها عند الله خير، تحبُّ أن ترجعَ إليكم ولها الدنيا، إلا القَتِيلُ، فإنه يُحِبُّ أن يرجعَ فَيُقْتَلَ مرة أخرى» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٣٥ و٣٦ في الجهاد، باب ما يتمنى في سبيل الله ﷿، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٥/٣١٨) قال:حدثنا محمد بن بكر، وروح، وعبد الرزاق وفي (٥/٣٣٢) قال:حدثنا عبد الرزاق.\nثلاثتهم - ابن بكر،وروح، وعبد الرزاق - قالوا: أخبرنا ابن جريج، قال: قال سليمان بن موسى.\n٢- وأخرجه النسائي (٦/٣٥) قال: أخبرنا هارون بن محمد بن بكار، قال: حدثنا محمد بن عيسى - وهو ابن القاسم بن سميع - قال: حدثنا زيد بن واقد.\nكلاهما - سليمان، وزيد - عن كثير بن مرة، فذكره.","vol":"9","page":502},{"text":"٧٢١٧ - (خ) المغيرة بن شعبة - ﵁ - قال: أخبرنا نَبِيُّنا عن رسالة ربِّنا «أنه من قُتل منَّا صار إلى الجنة، فَلَنَحْنُ أحبُّ في الموت منكم في الحياة» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) كذا في الأصل: أخرجه البخاري في ترجمة باب، وفي المطبوع: أخرجه رزين، وهو موصول عند البخاري ٦ / ١٨٩ و١٩٢ في الجهاد، باب الجزية والموادعة مع أهل الحرب، وفي التوحيد، باب قول الله ﷿: ﴿يا أيها الرسول بلغ ما أنزل إليك من ربك﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخبرنا البخاري (٤/١١٨ و٩/١٨٩) .وفي خلق أفعال العباد (٥٣) قال:حدثنا الفضل بن يعقوب، قال: حدثنا عبد الله بن جعفر الرقي،قال: حدثنا المعتمر بن سليمان، قال:حدثنا سعيد بن عبيد الله الثقفي، قال:حدثنا بكر بن عبد الله المزني،وزياد بن جبير،عن جبير بن حية، فذكره.","vol":"9","page":502},{"text":"<span data-type=\"title\" id=toc-1579>نوع ثالث</span>\n٧٢١٨ - (م ت س ط) أبو قتادة - ﵁ - «أن رسولَ الله - ﷺ- قام فيهم، فَذَكَر لهم أنَّ الجهادَ في سبيل الله، والإيمان بالله أفضل الأعمال، فقام رجل فقال: يا رسول الله، أرأيتَ إن قُتِلْتُ في سبيل الله، أتُكفَّر عني خطاياي؟ فقال له رسولُ الله - ﷺ-: نعم إن قُتِلْتَ في سبيل الله وأنتَ صابر مُحْتَسِب، مُقبِل غيرَ مُدْبِر، ثم قال رسولُ الله - ﷺ-: كيف قلتَ؟ قال: أرأيتَ إن قُتِلْتُ في سبيل الله، أتكفَّر عَنِّي خطاياي؟ فقال ⦗٥٠٣⦘ رسولُ الله - ﷺ-: نعم، إن قتلتَ في سبيل الله وأنتَ صابر مُحْتَسِب، مُقْبِل غير مدبر، إلا الدَّينَ، فإن جبريل ﵇ قال لي ذلك» .\nأخرجه مسلم والترمذي والنسائي.\nوفي رواية «الموطأ» قال: جاء رجل إلى رسولِ الله - ﷺ-، فقال: يا رسول الله، إنْ قُتِلْتُ في سبيل الله، صابرًا محتسبًا، مُقْبلًا غيرَ مُدْبِر، أيكفِّرُ الله عَنِّي خطاياي؟ فقال رسولُ الله - ﷺ-: «نعم، فلما أدبر الرجلُ، ناداهُ رسولُ الله - ﷺ- ... وذكر باقي الحديث» وأخرجه النسائي أيضًا مثل «الموطأ» (١) .\n_________\n(١) رواه مسلم رقم (١٨٨٥) في الإمارة، باب من قتل في سبيل الله كفرت خطاياه إلا الدين، والموطأ ٢ / ٤٦١ في الجهاد، باب الشهداء في سبيل الله، والترمذي رقم (١٧١٢) في الجهاد، باب ما جاء فيمن يستشهد وعليه دين، والنسائي ٦ / ٣٤ في الجهاد، باب من قاتل في سبيل الله ﷿ وعليه دين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n سعيد. وفي (٥/٣٠٣) قال: حدثنا حجاج. قال: حدثنا ليث. وعبد بن حميد (١٩٢) قال: حدثنا سليمان بن داود، عن ابن أبي ذئب. والدارمي (٢٤١٧) قال: أخبرنا عبيد الله بن عبد المجيد. قال: حدثنا ابن أبي ذئب. ومسلم (٦/٣٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. وفي (٦/٣٨) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن المثنى. قالا: حدثنا يزيد بن هارون. قال: أخبرنا يحيى، يعني ابن سعيد والترمذي (١٧١٢) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (٦/٣٤) قال: أخبرنا محمد بن سلمة والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم. قال: حدثني مالك، عن يحيى ابن سعيد. (ح) وأخبرنا قتيبة. قال: حدثنا الليث.\nثلاثتهم - يحيى بن سعيد، والليث بن سعد، وابن أبي ذئب - عن سعيد بن أبي سعيد المقبري.\n٢- وأخرج الحميدي (٤٢٥) قال: حدثنا سفيان. قال: حدثنا محمد بن عجلان. ومسلم (٦/٣٨) قال: حدثنا سعيد بن منصور،. قال: حدثنا سفيان. قال: حدثنامحمد بن عجلان. والنسائي (٦/٣٥) قال: أخبرنا عبد الجبار بن العلاء. قال: حدثنا سفيان، عن عمرو.\nكلاهما -محمد بن عجلان، عمرو بن دينار - عن محمد بن قيس.\nكلاهما - سعيد المقبري، ومحمد بن قيس - عن عبد الله بن أبي قتادة، فذكره.\n(*) أخرجه البخاري (٤٢٦) . ومسلم (٦/٣٨) قال: حدثنا سعيد بن منصور.\nكلاهما -الحميدي، وسعيد بن منصور - قالا: حدثنا سفيان. قال: حدثنا عمرو، عن محمد بن قيس، عن النبي مرسلا.","vol":"9","page":502},{"text":"٧٢١٩ - (س) أبو هريرة - ﵁ - قال: «جاء رجل إلى النبيِّ - ﷺ- وهو يَخْطُب على المنبر، فقال: أرأيتَ إن قُتلتُ في سبيل الله صابرًا مُحْتَسبًا. مقبلًا غير مدبر، أيُكفِّرُ الله عني سيئآتي؟ قال: نعم، ثم سَكَتَ ساعة، فقال: أين السائل آنِفًا؟ فقال الرجل: فها أنَا ذَا، قال: ما قُلْتَ؟ قال: أرأيتَ إن قُتِلْتُ في سبيل الله صابرًا مُحتَسبًا مُقْبلًا غير مُدْبر أيكفِّرُ [الله] عَنِّي سيئآتي؟ قال: نعم، إلا الدَّين، سَارَّني به جبريل آنفًا» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٣٣ في الجهاد، باب من قاتل في سبيل الله تعالى وعليه دين، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٣٣) قال: أخبرنا محمد بن بشار. قال: حدثنا أبو عاصم. قال: حدثنا محمد بن عجلان،عن سعيد المقبري،فذكره.","vol":"9","page":503},{"text":"٧٢٢٠ - (م) عبد الله بن عمرو بن العاص - ﵄ - أن رسولَ الله - ﷺ- قال: «يُغْفَرُ للشهيد كلُّ ذَنْب إلا الدَّيْنَ» أخرجه مسلم (١) .\n_________\n(١) رقم (١٨٨٦) في الإمارة، باب من قتل في سبيل الله كفرت خطاياه إلا الدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٢٠) (٧٠٥١) قال: حدثنا يحيى بن غيلان،قال:حدثني المفضل. ومسلم (٦/٣٨) قال: حدثنا زكريا بن يحيى بن صالح المصري،قال:حدثنا المفضل، يعني ابن فضالة. (ح) وحدثني زهير بن حرب،قال:حدثنا عبد الله بن يزيد المقرئ،قال: حدثنا سعيد بن أبي أيوب.\nكلاهما - المفضل،وسعيد - عن عياش بن عباس القتباني،عن عبد الله بن يزيد بن أبي عبد الرحمن الحبلي،فذكره.","vol":"9","page":504},{"text":"٧٢٢١ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «القَتْلُ في سبيل الله يكفِّر كلَّ خطيئة»، فقال له جبريل: إلا الدَّين، فقال رسولُ الله - ﷺ-: «إلا الدَّين» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٤٠) في فضائل الجهاد، باب ما جاء في ثواب الشهداء، وهو حديث صحيح، ورواه مسلم بنحوه من حديث عبد الله بن عمرو بن العاص، وهو أحد روايات الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٤٠) قال: حدثنا يحيى بن طلحة اليربوعي، قال:حدثنا أبو بكر بن عياش، عن حميد،فذكره.","vol":"9","page":504},{"text":"<span data-type=\"title\" id=toc-1580>نوع رابع</span>\n٧٢٢٢ - (ت) المقدام بن معدي كرب - ﵁ - أن رسولَ الله - ﷺ- قال: «لِلشَّهيد عندَ الله ستُّ خِصال: يَغْفِرُ الله له في أول دُفْعَة، ويُرَى مَقْعَده من الجنة، ويُجارُ من عذاب القبر، ويأمَنُ مِنَ الفزَعِ الأكبر ويُوضَعُ على رأسه تاج الوقار، الياقُوتةُ منه خير من الدنيا وما فيها، ويزوَّج ثنتين وسبعين زوجة من الحور العين، ويُشفَّع في سبعين من أقاربه» . أخرجه الترمذي (١) . ⦗٥٠٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُور): جمع حَوْرَاء، وهي الشديدة بياض العين في شدة سوادها.\n(والعِين): جمع عَيْناء، وهي الواسعة العَيْن.\n_________\n(١) رقم (١٦٦٣) في فضائل الجهاد، باب ثواب الشهيد، ورواه أيضًا ابن ماجة رقم (٢٧٩٩) في الجهاد، باب فضل الشهادة في سبيل الله، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٣١) قال: حدثنا إسحاق بن عيسى، والحكم بن نافع، قالا: حدثنا إسماعيل بن عياش، وابن ماجة (٢٧٩٩) قال: حدثنا هشام بن عمار، قال: حدثنا إسماعيل بن عياش. والترمذي (١٦٦٣) قال: حدثناعبد الله بن عبد الرحمن، قال: حدثنا نعيم بن حماد، قال: حدثنا بقية بن الوليد.\nكلاهما - إسماعيل، وبقية - عن بحير بن سعد. وعن خالد بن معدان، فذكره.","vol":"9","page":504},{"text":"٧٢٢٣ - (د) نمران بن عتبة الذماري - ﵀ -: قال: دخلْنا على أم الدَّرداءِ ونحن أيتام، قُتِلَ أبونا في سبيل الله، فقالتْ: أبْشِروا، فإني سمعتُ أبا الدرداء يقول: قال رسولُ الله - ﷺ-: «يشفع الشهيد في سبعين من أهل بيته» أخرجه أبو داود ولم يذكر «قُتِلَ أبونا في سبيل الله» (١) .\n_________\n(١) رواه أبو داود رقم (٢٥٢٢) في الجهاد، باب في الشهيد يشفع، ورواه أيضًا ابن حبان في \" صحيحه \" رقم (١٦١) موارد، ونمران بن عتبة الذماري لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٢٢) قال:حدثنا أحمد بن صالح،قال:حدثنا يحيى بن حسان،قال:حدثنا الوليد بن رباح الذماري،قال:حدثني عمي نمران بن عتبة الذماري. قال:دخلنا على أم الدرداء،ونحن أيتام. فقالت: أبشروا،فإني سمعت أبا الدرداء يقول. فذكره.\n(*) قال أبو داود: صوابه رباح بن الوليد.","vol":"9","page":505},{"text":"٧٢٢٤ - (ت) فضالة بن عبيد - ﵁ - قال: سمعتُ عمرَ بنَ الخطاب يقول: سمعتُ رسولَ الله - ﷺ- يقول: «الشُّهداءُ أربعة: رَجُل مُؤمِن جَيِّدُ الإيمان، لقِيَ العَدُوَّ فَصَدَقَ الله حتى قُتل، فذلك الذي يَرْفَع الناسُ إليه أعيُنَهم يوم القيامة هكذا - ورفع رأسَهُ حتى سَقطت قَلَنْسُوتُه، فلا أدري أقَلَنْسُوةَ عُمر أراد أم قَلَنْسُوَةَ النبيِّ - ﷺ-؟ - قال: ورجُل مُؤمِن جَيِّدُ الإيمان، لَقِيَ العَدُوَّ فكأنَّما ضُرب جِلدُهُ بِشَوْك طَلْح من الجُبْنِ، أتاه سَهْمُ غَرب فَقَتَلَهُ، فهو في الدرجة الثانية، ورَجُل مُؤمِن خَلَطَ عملًا صالحًا وآخَر سيئًا، لَقِيَ العَدُوَّ، فَصَدَقَ الله حتى قُتِلَ ⦗٥٠٦⦘ فذلك في الدرجة الثالثة، ورجل مُؤمِن أسْرَفَ على نفسه، لقي العَدُوَّ، فَصَدَقَ الله حتى قُتِلَ، فذلك في الدرجة الرابعةِ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طلحًا) الطلح: نوع من أشجار الشوك.\n(سَهْم غَرْب) أصابه سهم غرب بالإضافة، وبغير الإضافة، وبفتح الراء وسكونها: إذا لم يدر من أين جاء.\n(أسرف الرجل على نفسه): إذا أكثر من اعتقاب الأوزار والآثام.\n_________\n(١) رقم (١٦٤٤) في فضائل الجهاد، باب ما جاء في الشهداء عند الله، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٤٤) حدثثنا قتيبة، قال: حدثنا ابن لهيعة، عن عطاء بن دينار، عن أبي يزيد الخولاني، أنه سمع فضالة بن عبيد، يقول: سمعت عمر بن الخطاب، فذكره.\nقال أبو عيسى: هذا حديث حسن غريب لا نعرفه إلا من حديث عطاء بن دينار، قال: سمعت محمدا يقول: قد روى سعيد بن أبي أيوب هذا الحديث عن عطاء بن دينار وقال: عن أشياخ بن خولان ولم يذكر فيه عن أبي يزيد، وقال عطاء بن دينار. ليس به بأس.","vol":"9","page":505},{"text":"<span data-type=\"title\" id=toc-1581>نوع خامس</span>\n٧٢٢٥ - (ط) يحيى بن سعيد - ﵀ - أن رسولَ الله - ﷺ- «رغَّبَ في الجهاد، وذكر الجنة ورجل من الأنصار يأكل تمرات في يده - فقال: إني لحريص على الدنيا إن جَلَسْتُ حتى أفْرُغَ مِنْهُنَّ، ورمى ما في يده، فحمل بسيفه فقاتل حتى قُتلَ» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٤٦٦ في الجهاد، باب الترغيب في الجهاد، وإسناده منقطع، ولكن رواه البخاري ومسلم موصولًا من حديث جابر بن عبد الله، فهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في (الموطأ) (٢/٤٦٦) في الجهاد، باب الترغيب في الجهاد،وإسناده منقطع، ولكن رواه البخاري ومسلم موصولا من حديث جابر بن عبد الله.","vol":"9","page":506},{"text":"٧٢٢٦ - (خ م) البراء بن عازب - ﵁ - قال: جاء رجل من بني النَّبِيت قَبيلِ من الأنصار إلى رسولِ الله - ﷺ- فقال: أشهد أن لا إله إلا الله، وأنَّك عبدُه ورسوله، ثم تقدَّم فقاتل حتى قُتِل، فقال رسولُ الله - ﷺ-: «عَمِلَ هذا يسيرًا وأُجِرَ كثيرًا» أخرجه مسلم. ⦗٥٠٧⦘\nوفي رواية البخاري قال: أتَى النبيَّ - ﷺ- رَجُل مُقنَّع بالحديد، فقال: يا رسول الله، أقاتِلُ أو أُسْلِمُ؟ قال: أسلِمْ ثم قاتِلْ، [فأسلمَ ثم قاتلَ] فَقُتِلَ، فقال رسولُ الله - ﷺ-: «عَمِلَ قليلًا وأُجِرَ كثيرًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مقنَّع بالحديد) رجل مقنَّع: إذا كان على رأسه بيضة وهي الخوذة.\n_________\n(١) رواه البخاري ٦ / ١٩ في الجهاد، باب عمل صالح قبل القتال، ومسلم رقم (١٩٠٠) في الإمارة، باب ثبوت الجنة للشهيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٩٠) قال: حدثنا وكيع، عن إسرائيل. وفي (٤/٢٩٣) قال: حدثنا يحيى بن آدم، وأبو أحمد، قالا: حدثنا إسرائيل. والبخاري (٤/٢٤) قال: حدثنا محمد بن عبد الرحيم، قال: حدثنا شبابة، قال: حدثنا إسرائيل. ومسلم (٦/٤٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن زكريا. (ح) وحدثنا أحمد بن جناب، قال: حدثنا عيسى، عن زكريا. والنسائي في الكبرى (تحفة الأشراف) (١٨٥٤) عن هلال بن العلاء، عن حسين بن عياش، وعن بقية عن زهير بن معاوية. ثلاثتهم -إسرائيل، وزكريا، وزهير - عن أبي إسحاق، فذكره.","vol":"9","page":506},{"text":"<span data-type=\"title\" id=toc-1582>نوع سادس</span>\n٧٢٢٧ - (س) راشد بن سعد - ﵀ -: عن رجل من أصحاب النبيِّ - ﷺ-: أن رجلًا قال: «يا رسول الله، ما بالُ المؤمنينَ يُفْتَنون في قبورهم إلا الشهيد؟ قال: كَفَى ببارقةِ السُّيوف على رأسِهِ فتنة» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ببارقة السيوف) بَرَقَ السَّيف: إذا لمع، تشبيهًا بلموع البرق.\n_________\n(١) ٤ / ٩٩ في الجنائز، باب الشهيد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٩٩) أخبرنا إبراهيم بن الحسن قال: حدثنا حجاج، عن ليث بن سعد، عن معاوية ابن صالح،أن صفوان بن عمر، وحدثه، عن راشد بن سعد، عن رجل من أصحاب النبي -ﷺ-، فذكره.","vol":"9","page":507},{"text":"٧٢٢٨ - (ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «ما يجدُ الشهيدُ من مَسِّ القتلِ إلا كما يجدُ أحدُكم من القَرْصَةِ» أخرجه الترمذي.\nوعند النسائي «الشهيد لا يجد من مَسِّ القتل إلا كما يجدُ أحدكم ⦗٥٠٨⦘ القَرْصةَ يُقْرَصُها» (١) .\n_________\n(١) رواه الترمذي رقم (١٦٦٨) في فضائل الجهاد، باب ما جاء في فضل الرباط، والنسائي ٦ / ٣٦ في فضائل الجهاد، باب ما يجد الشهيد من الألم، وقال الترمذي: هذا حديث حسن غريب صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٧) قال: حدثنا صفوان. والدارمي (٢٤١٣) قال: أخبرنا محمد بن يزيد الرفاعي. قال: حدثنا صفوان بن عيسى. وابن ماجة (٢٨٠٢) قال: حدثنا محمد بن بشار وأحمد بن إبرهيم الدورقي وبشر بن آدم. قالوا: حدثنا صفوان بن عيسى. والترمذي (١٦٦٨) قال: حدثنامحمد بن بشار وأحمد بن نصر النيسابوري وغير واحد. قالوا: حدثنا صفوان بن عيسى. والنسائي (٦/٣٦) قال: أخبرنا عمران بن يزيد بن قال: حدثنا حاتم بن إسماعيل. كلاهما - صفوان بن عيسى، وحاتم بن إسماعيل - عن محمد بن عجلان، عن القعقاع بن حكيم، عن أبي صالح، فذكره.","vol":"9","page":507},{"text":"٧٢٢٩ - (د) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «عَجِبَ ربُّنا ﵎ من رَجُل غَزا في سبيل الله، فَانْهَزَمَ أصحابه فعلم ما عليه، فَرَجَعَ حتى أُهريق دَمُه، فيقول الله ﷿ لملائكته: انظروا إلى عبدي، رجع رَغْبَة فيما عندي، وشَفَقة مما عندي، حتى أُهريق دَمُهُ» أخرجه أبو داود، وزاد رزين «أُشْهِدُكم أني غَفَرتُ لَه» (١) .\n_________\n(١) رواه أبو داود رقم (٢٥٣٦) في الجهاد، باب في الرجل الذي يشري نفسه، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٣٦) حدثنا موسى بن إسماعيل، ثنا حماد، أخبرنا عطاء بن السائب، عن مرة الهمداني،عن ابن مسعود،فذكره.","vol":"9","page":508},{"text":"٧٢٣٠ - (د) عبد الخبير بن ثابت بن قيس بن شماس: عن أبيه عن جده - ﵁ - قال: «جاءت امرأة إلى رسولِ الله - ﷺ-، يقال لها: أم خلاَّد، وهي تسأل عن ابن لها قتل في سبيل الله؟ فقال لها بعضُ أصحاب رسولِ الله - ﷺ-: جِئْتِ تسألينَ عن ابنك وأنت مُنتقبة؟ فقالت: إنْ أُرْزَأ ابْني، فلم أُرْزَأ حَيَائي، فقال لها رسولُ الله - ﷺ-: ابنُك له أجْرُ شهيدين، قالتْ: ولم؟ قال: لأنه قتلهُ أهلُ الكتاب» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرزء): المصيبة، وأرزأ: أصاب بمصيبة، وتقول: ما رزأته شيئًا، أي: ما نقصته.\n_________\n(١) رقم (٢٤٨٨) في الجهاد، باب فصل قتال الروم على غيرهم من الأمم، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٤٨٨) حدثنا عبد الرحمن بن سلام، ثنا حجاج بن محمد، عن فرج بن فضالة، عن عبد الخبير بن ثابت بن قيس بن شماس، عن أبيه، عن جده، قال:فذكره. وإسناده ضعيف.","vol":"9","page":508},{"text":"٧٢٣١ - (م ت د س) سهل بن حُنيف - ﵁ - أن رسولَ الله - ﷺ- قال: «من سألَ الله الشهادةَ بِصِدْق بلَّغهُ الله منازلَ الشهداء وإن مات على فراشه» أخرجه مسلم والترمذي وأبو داود والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٩٠٩) في الإمارة، باب استحباب طلب الشهادة في سبيل الله، وأبو داود رقم (١٥٢٠) في الصلاة، باب في الاستغفار، والترمذي رقم (١٦٥٣) في فضائل الجهاد، باب ما جاء فيمن سأل الشهادة، والنسائي ٦ / ٣٦ و٣٧ في الجهاد، باب مسألة الشهادة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢٤١٢) قال: أخبرنا القاسم بن كثير. ومسلم (٦/٤٨) قال: حدثني أبو طاهر. وحرملة بن يحيى،قال أبو الطاهر: أخبرنا. وقال حرملة: حدثنا عبد الله بن وهب. وابن ماجة (٢٧٩٧) قال:حدثنا حرملة بن يحيى،وأحمد بن عيسى والمصريان،قالا: حدثنا عبد الله بن وهب. والترمذي (١٦٥٣) قال:حدثنا محمد بن سهل بن عسكر البغدادي،قال: حدثنا القاسم بن كثير المصري،والنسائي (٦/٣٦) قال: أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب.\nكلاهما - القاسم،وابن وهب - قالا:حدثنا عبد الرحمن بن شريح، أن سهل بن أبي أمامة بن سهل بن حنيف حدثه،عن أبيه، فذكره.\n(*) وأخرجه أبو داود (١٥٢٠) قال: حدثنا يزيد بن خالد الرملي،قال:حدثنا ابن وهب،قال: حدثناعبد الرحمن بن شريح،عن أبي أمامة بن سهل بن حنيف، عن أبيه، قال: قال رسول الله -ﷺ-: «من سأل الشهادة..» الحديث ولم يذكر (سهل بن أبي أمامة) .","vol":"9","page":509},{"text":"٧٢٣٢ - (د) أبو مالك الأشعري - ﵁ - أنَّ النبي - ﷺ- قال: «من فَصَلَ في سبيل الله، فمات أو قتل، فهو شَهيد، أو وقَصَهُ فرسه أو بعيرُه، أو لَدَغَته هَامَّة، أو مات على فراشِه، بأيِّ حَتْف شاءَ الله، فإنَّهُ شَهِيد، وإن له الجنة» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَصل) أي: خرج، وفصل فلان عن المدينة: إذا خرج عنها.\n(وقَصَه فَرَسُه) رمى به، فكسر عنقه.\n(الحتف) الموت: يقال: مات فلان حتف أنفه: إذا مات من غير قتل ولا ضرب، ولا يُبْنَى منه فعل.\n_________\n(١) رقم (٢٤٩٩) في الجهاد، باب ما جاء فيمن مات غازيًا، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبود اود (٢٤٩٩) قال: حدثنا عبد الوهاب بن نجدة. قال: حدثنا بقية بن الوليد،عن ابن ثوبان، عن أبيه، يرد إلى مكحول، إلى عبد الرحمن بن غنم الأشعري، فذكره وإسناده ضعيف،قلت فيه بقية بن الوليد وهو يدلس عن الضعفاء وقد عنعن.","vol":"9","page":509},{"text":"٧٢٣٣ - (د) حسناء بنت معاوية الصريمية - ﵂ - قالت: ⦗٥١٠⦘ حدَّثنا عمي قال: قلتُ للنبي - ﷺ- «مَنْ في الجنة؟ قال: النبيُّ في الجنة، والشهيدُ في الجنة، والمولود والوئيد في الجنة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوئيد): هو المولود الصغير يدفن وهو حي، وقد ذُكِرَ.\n_________\n(١) رقم (٢٥٢١) في الجهاد، باب في فضل الشهادة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٢٥٢١) حدثنا مسدد، ثنا يزيد بن زريع، ثنا عوف، حدثتنا حسناء بنت معاوية الصريمية، قالت: ثنا عمي، قال: فذكره. وإسناده ضعيف.","vol":"9","page":509},{"text":"٧٢٣٤ - (ط) أبو النضر - ﵀ - بلغه أنَّ رسولَ الله - ﷺ- قال لشهداء أحد: «هؤلاء أشهد عليهم، فقال أبو بكر الصِّدِّيق - ﵁ - ألَسْنَا يا رسول الله بإخوانهم؟ أسْلَمْنا كما أسلموا، وجاهدنا كما جاهدوا؟ قال رسولُ الله - ﷺ-: بلى، ولكن لا أدري ما تُحْدِثون بعدي؟ فبكى أبو بكر، ثم بكى، [ثم] قال: إنَّا لكائنون بعدك» أخرجه «الموطأ» (١) .\n_________\n(١) بلاغًا ٢ / ٤٦١ و٤٦٢ في الجهاد، باب الشهداء في سبيل الله، وإسناده منقطع، وقال ابن عبد البر، مرسل عند جميع الرواة، لكن معناه يستند من وجوه صحاح كثيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في (الموطأ) (٣/٤٩) شرح الزرقاني عن أبي النضر مولى عمر بن عبيد الله بلاغا: فذكره. وإسناده منقطع، وقال ابن عبد بن البر: مرسل عن جميع الرواة، لكن معناه يستند من وجوه صحاح كثيرة.","vol":"9","page":510},{"text":"<span data-type=\"title\" id=toc-1583>الفصل الثامن في فضل الدُّعاء والذِّكر</span>\nقد تقدَّم من فضائلهما في «كتاب الدعاء» من حرف الدال، و«كتاب الذكر» من حرف الذال، وفي غيرهما من الكتب في ضمن أحاديث، ما دعت ⦗٥١١⦘\nالضرورة إلى ذِكْره هنالك، واستغنينا عن إعادته، ونذكر هاهنا ما لم نذكره هنالك إن شاء الله تعالى.\n٧٢٣٥ - (د ت) النعمان بن بشير - ﵄ - أن رسولَ الله - ﷺ- قال: «الدعاء هو العبادة» ثم قرأ ﴿وقال ربُّكمُ ادْعُونِي أسْتَجِبْ لَكُمْ إنَّ الّذِينَ يَسْتَكْبِرُونَ عن عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ﴾ [غافر: ٦٠] أخرجه الترمذي.\nوفي رواية أبي داود، قال: «الدُّعاء هو العبادة ﴿وقال ربكم ادعوني أسْتَجِبْ لكم﴾» (١) .\n_________\n(١) رواه أبو داود رقم (١٤٧٩) في الصلاة، باب الدعاء، والترمذي رقم (٣٢٤٤) في التفسير، باب ومن سورة المؤمن، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٦٧) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان عن الأعمش ومنصور..وفي (٤/٢٧١) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (٤/٢٧١) قال حدثنا ابن نمير، قال: حدثنا الأعمش. وفي (٤/٢٧٦) قال: حدثنا وكيع، قال: حدثنا الأعمش. وفي (٤/٢٧٦) قال: حدثنا عبد الرحمن، عن سفيان، عن منصور والأعمش. وفي (٤/٢٧٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن منصور. والبخاري في الأدب المفرد (٧١٤) قال: حدثنا أبو الوليد، قال: حدثنا شعبة، عن منصور. وأبو داود (١٤٧٩) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة، عن منصور، وابن ماجة (٣٨٢٨) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن الأعمش. والترمذي (٢٩٦٩) قال: حدثنا هناد، قال: حدثنا أبو معاوية، عن الأعمش، وفي (٣٢٤٧) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان، عن منصور، والأعمش. وفي (٣٣٧٢) قال: حدثنا أحمد بن منيع، قال: حدثنا مروان بن معاوية، عن الأعمش. والنسائي في الكبرى (تحفة الأشراف) (٩/١١٦٤٣)، عن هناد، عن أبي معاوية، عن الأعمش (ح) وعن سويد بن نصر، عن عبد الله، عن شعبة، عن منصور.\nكلاهما - الأعمش، ومنصور - عن ذر بن عبد الله الهمداني، عن يسيع الحضرمي، فذكره.","vol":"9","page":510},{"text":"٧٢٣٦ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «ليس شيء أكرمَ على الله من الدُّعاءِ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٦٧) في الدعوات، باب ما جاء في فضل الدعاء، وهو حديث حسن، ورواه أيضًا أحمد، والبخاري في \" الأدب المفرد \"، وابن ماجة، وابن حبان، والحاكم وصححه، وأقره الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٦٢) قال:حدثنا سليمان بن داود. والبخاري (في الأدب المفرد) (٧١٢) قال: حدثنا عمرو بن مرزوق،وابن ماجة (٣٨٢٩) قال:حدثنا محمد بن يحيى،قال:حدثنا أبو داود. والترمذي (٣٣٧٠) قال:حدثنا عباس بن عبد العظيم العنبري،قال:حدثنا أبو داود الطيالسي (ح) وحدثنا محمد بن بشار،قال: حدثنا عبد الرحمن بن مهدي.\nثلاثتهم - سليمان بن داود الطيالسي،وعمرو وابن مهدي - عن عمران القطان،عن قتادة، عن سعيد بن أبي الحسن، فذكره.","vol":"9","page":511},{"text":"٧٢٣٧ - (ت) أنس بن مالك - ﵁ - أنَّ النبي - ﷺ- قال: «الدُّعاءُ مُخُّ العبادةِ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٦٨) في الدعوات، باب رقم (٢)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٧١) قال: حدثنا علي بن حجر،قال: أخبرنا الوليد بن مسلم، عن ابن لهيعة، عن عبيد الله بن أبي جعفر، عن أبان بن صالح، فذكره.\nقلت: الوليد بن مسلم مدلس،وقد عنعن وابن لهيعة وهو مخلط وفيه ضعف من قبل حفظه وخصوصا في روايته عن غير العبادلة الأربعة.","vol":"9","page":511},{"text":"٧٢٣٨ - (ت) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ ⦗٥١٢⦘ قال: «من فُتِحَ له باب الدُّعاءِ، فُتِحَتْ له أبوابُ الرَّحمةِ، وما سُئِلَ الله شيئًا أحبَّ إليه من أن يُسأل العافيةَ، وإن الدُّعاء يَنْفَعُ مما نَزَلَ ومما لم يَنْزِلْ ولا يردُّ القضاءَ إلا الدُّعاءُ، فعليكم بالدُّعاء» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٤٢) في الدعوات، باب رقم (١١٢)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث عبد الرحمن بن أبي بكر القرشي المكي المليكي، وهو ضعيف في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥١٥ و٣٥٤٩) قال: حدثنا القاسم بن دينار الكوفي، قال: حدثنا إسحاق بن منصور الكوفي، عن إسرائيل. وفي (٣٥٤٨) قال: حدثنا الحسن بن عرفة، قال: حدثنا يزيد بن هارون.\nكلاهما - إسرائيل، ويزدي - عن عبد الرحمن بن أبي بكر القرشي المليكي، عن موسى بن عقبة، عن نافع، فذكره.\n(*) رواية إسرائيل مختصرة على «ماسئل الله شيئا أحب إليه من أن يسأل العافية.» .\n(*) قال الترمذي: هذا حديث غريب. لا نعرفه إلا من حديث عبد الرحمن بن أبي بكر القرشي، وهو ضعيف في الحديث، ضعفه بعض أهل العلم من قبل حفظه.","vol":"9","page":511},{"text":"٧٢٣٩ - (ت) سلمان الفارسي - ﵁ - أن رسولَ الله - ﷺ- قال: «لا يردُّ القَضاءَ إلا الدُّعاءُ، ولا يزيد في العُمُر إلا البرُّ» .\nأخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٤٠) في القدر، باب ما جاء لا يرد القدر إلا الدعاء، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٣٩) قال: حدثنا محمد بن حميد الرازي، وسعيد بن يعقوب، قالا: حدثنا يحيى بن الضريس،عن أبي مودود، عن سليمان التيمي، عن أبي عثمان النهدي،فذكره.\nقلت: محمد بن حميد الرازي،قال الحافظ «حافظ ضعيف» الجمهور على تضعيفه وكذبه أبو حاتم والنسائي وأبو زرعة وقال صالح بن محمد الأسدي «كل شيء كان يحدثنا ابن حميد كنا نتهمه فيه» فالرجل مع حفظه فهو كذاب والكذب من أقوى أسباب الجرح وأبينها.","vol":"9","page":512},{"text":"٧٢٤٠ - (ت) عبادة بن الصامت - ﵁ - أن رسولَ الله - ﷺ- قال: «ما على الأرض مسلم يَدْعُو الله بدعوة إلا آتَاهُ الله إياها، أو صَرف عنه من السُّوء مثلَها، ما لم يَدْعُ بإثم أو قَطيعةِ رحم، فقال رجل من القوم: إذا نُكْثِرُ، قال: الله أكثرُ» أخرجه الترمذي (١) .\nقال الجراحي: يعني أكثرُ إجابة.\n_________\n(١) رقم (٣٥٦٨) في الدعوات، باب في انتظار الفرج، ورواه أيضًا أحمد في \" المسند \"، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن غريب صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٧٣) قال:حدثنا عبد الله بن عبد الرحمن. و«عبد الله بن أحمد» (٥/٣٢٩) قال: حدثنا إسحاق بن منصور الكوسج.\nكلاهما - عبد الله، وإسحاق- قالا: أخبرنا محمد بن يوسف، قال: حدثنا ابن ثوبان، عن أبيه، عن مكحول،عن جبير بن نفير، فذكره.\nوقال الترمذي: هذا حديث حسن غريب صحيح.","vol":"9","page":512},{"text":"٧٢٤١ - (ت) جابر - ﵁ - أن رسولَ الله - ﷺ- قال: «ما من عبد مسلم يدعو بدعاء، إلا آتاه الله ما سأل، أو ادَّخَرَ له في الآخرة خيرًا منه، أو كَفَّ عنه من السُّوءِ مِثْلَه، ما لم يَدْعُ بإثم أو قَطيعةِ رَحِم» .\nوفي رواية «ما من أحد يدعو بدعاء إلا آتاه الله ما سأل، أو كَفَّ عنه من السُّوءِ مثلَه، ما لم يَدْعُ بإثم أو قَطيعةِ رَحِم» .\nأخرج الترمذي الرواية الثانية، والأولى ذكرها رزين (١) .\n_________\n(١) رواه الترمذي رقم (٣٣٧٨) في الدعوات، باب ما جاء أن دعوة المسلم مستجابة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٦٠) .والترمذي (٣٣٨١) .\nكلاهما - أحمد، والترمذي - قالا: حدثنا قتيبة بن سعيد، قال: حدثنا ابن لهيعة، عن أبي الزبير فذكره.\nقلت: فيه عنعنة أبي الزبير عن جابر والراجح عدم الاعتداد بها إلا من رواية الليث عنه،وابن لهيعة وهو مخلط وفيه ضعيف من قبل حفظه.","vol":"9","page":513},{"text":"٧٢٤٢ - (ط) زيد بن أسلم - ﵀ - كان يقول: «ما من داع يدعو إلا كان بين إحْدى ثلاث خِلال: إما أن يُستجابَ له عاجلًا، وإما أن يُدَّخَرَ له، وإما أن يكفَّر عنه» أخرجه «الموطأ» (١) .\n_________\n(١) موقوفًا ١ / ٢١٧ في القرآن، باب ما جاء في الدعاء، قال ابن عبد البر: مثل هذا يستحيل أن يكون رأيًا واجتهادًا، وإنما هو موقوف، وهو خبر محفوظ عن النبي ﷺ، أقول: وهذا الحديث بمعنى الحديثين اللذين قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في (الموطأ) بشرح الزرقاني (٢/٥٨) عن زيد بن أسلم، فذكره.\nقال ابن عبد البر:مثل هذا يستحيل أن يكون رأيا واجتهادا وإنما هو موقوف، وهو خبر محفوظ عن النبي -ﷺ-.","vol":"9","page":513},{"text":"٧٢٤٣ - (ط ت) أبو الدرداء - ﵁ - قال: قال النبي - ﷺ-: «ألا أخْبِرُكم بخيرِ أعمالِكم، وأرفَعِها في درجاتكم، وأزكاها عند مليكِكم، وخير لكم من الوَرِق والذهب، وخير لكم من أن تَلْقَوا عَدُوَّكم، فتضربوا ⦗٥١٤⦘ أعناقهم، ويضربوا أعناقَكم؟ قالوا: بلى، قال: ذِكْرُ الله» أخرجه «الموطأ» والترمذي، إلا أن «الموطأ» وقفه على أبي الدرداء (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أزكاها): خيرُها وأطهرها.\n_________\n(١) رواه الموطأ موقوفًا ١ / ٢١١ في القرآن، باب ما جاء في ذكر الله تعالى، والترمذي مرفوعًا رقم (٣٣٧٤) في الدعوات، باب رقم (٦)، ورواه أيضًا مرفوعًا أحمد في \" المسند \"، وابن ماجة، والحاكم، والطبراني في \" الكبير \"، والبيهقي في \" شعب الإيمان \"، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٩٥) قال: حدثنا يحيى بن سعيد (ح) ومكي، وابن ماجة (٣٧٩٠) قال: حدثنا يعقوب بن حميد بن كاسب، قال: حدثنا المغيرة بن عبد الرحمن. والترمذي (٣٣٧٧) قال: حدثنا الحسين بن حريث، قال: حدثنا الفضل بن موسى.\nأربعتهم - يحيى، ومكي بن إبراهيم، ومغيرة، والفضل - عن عبد الله بن سعيد بن أبي هند، عن زياد ابن أبي زياد، مولى ابن عياش، عن أبي بحرية، فذكره.\n(*) أخرجه أحمد (٥/١٩٥) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (٦/٤٤٧) قال: حدثنا حجاج ابن محمد، قال: حدثنا أبومعشر.\nكلاهما - وهيب، وأبو معشر نجيح بن عبد الرحمن - عن موسى بن عقبة عن زياد بن أبي زياد مولى ابن عياش، عن أبي الدرداء، فذكره. ليس فيه أبو بحرية.","vol":"9","page":513},{"text":"٧٢٤٤ - (ط ت) معاذ بن جبل - ﵁ - قال: «ما عَمِل ابنُ آدمَ من عَمَل أنْجَى له من عذابِ الله من ذِكْرِ الله» .\nأخرجه «الموطأ» والترمذي (١) .\n_________\n(١) رواه الموطأ تعليقًا على حديث أبي الدرداء الذي قبله ١ / ٢١١ في القرآن، باب ما جاء في ذكر الله ﵎، والترمذي تعليقًا أيضًا على (٣٣٧٤) في الدعوات، باب رقم (٦)، فقال مالك في \" الموطأ \": قال زياد بن أبي زياد: وقال أبو عبد الرحمن معاذ بن جبل: \" ما عمل ابن آدم من عمل أنجى له من عذاب الله من ذكر الله \"، وهو منقطع، فإن زياد ابن أبي زياد لم يدرك معاذًا، قال الهيثمي: وقد رواه الطبراني عن جابر يرفعه بسند رجاله رجال الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٣٩) قال: حدثنا حجين بن المثنى. قال:حدثنا عبد العزيز - يعني ابن أبي سلمة -عن زياد بن أبي زياد مولى عبد الله بن عياش بن أبي ربيعة، فذكره\nورواه الإمام مالك تعليقا على حديث أبي الدرداء الذي قبله (١/٢١١) في القرآن: باب ما جاء في ذكر الله ﵎ والترمذي تعليقا أيضا على (٣٣٧٤) في الدعوات باب رقم (٦) فقال مالك في الموطأ: قال زياد بن أبي زياد. وقال أبو عبد الرحمن معاذ بن جبل: ما عمل ابن آدم من عمل أنجي له من عذاب الله من ذكر الله، وهو منقطع، فإن زياد بن أبي زياد لم يدرك معاذا،قال الهيثمي: وقد رواه الطبراني عن جابر يرفعه بسند رجاله رجال الصحيح.","vol":"9","page":514},{"text":"٧٢٤٥ - (ت) أنس - ﵁ - أن رسولَ الله - ﷺ- قال: «يقول الله: أخْرِجُوا من النار مَنْ ذكَرني يومًا، أو خافني في مقام» .\nأخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٩٧) في أبواب صفة جهنم، باب ما جاء أن للنار نفسين وما ذكر من يخرج من النار من أهل التوحيد، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال، ورواه أيضًا البيهقي في كتاب \" البعث والنشور \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n يقول الترمذي (٢٥٩٤) حدثنا محمد بن رافع،حدثنا أبو داود، عن مبارك بن فضالة، عن عبيد الله بن أبي بكر بن أنس، عن أنس، فذكره.\nقال: حديث حسن غريب.\nقلت: المبارك بن فضالة ضعفه الجمهور وهو ليس بالحافظ الضابط وهو أيضا مدلس وقد عنعنه.","vol":"9","page":514},{"text":"٧٢٤٦ - (د) معاذ بن جبل - ﵁ - أنَّ النبي - ﷺ- قال: «ما من مسلم يَبِيتُ على طُهْر ذَاكرًا، فَيَتَعارَّ من الليل يسألُ الله خيرًا من الدنيا والآخرة، إلا أعطاه الله إياه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٤٢) في الأدب، باب في النوم على طهارة، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٣٥ و٢٤١ و٢٤٤، وابن ماجة رقم (٣٨٨١) في الدعاء، باب ما يدعو إذا انتبه من الليل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٤٤) قال: حدثنا أبو كامل، وابن ماجة (٣٨٨١) قال: حدثنا علي بن محمد. قال: حدثنا أبو الحسين.\nكلاهما - أبو كامل، وزيد بن الحباب أبو الحسين- عن حماد بن سلمة،عن عاصم بن بهدلة، عن شهر بن حوشب، عن أبي ظبية، فذكره.\n(*) وأخرجه أحمد (٥/٢٣٤) قال:حدثنا روح وحسن بن موسى. قالا:حدثنا حماد بن سلمة، عن عاصم بن بهدلة، عن شهر بن حوشب، عن أبي ظبية، عن معاذ بن جبل. نحوه.\nقال حسن في حديثه: قال ثابت البناني: فقدم علينا هاهنا،فحدث بهذا الحديث، عن معاذ، قال أبو سلمة:أظنه عني (أبا ظبية) .\n(*) وأخرجه أحمد (٥/٢٣٥) قال:حدثنا روح. قال: حدثنا حماد، عن ثابت، قال: قدم علينا أبو ظيبة، فحدثنا، فذكر مثل هذا الحديث.\nقلت: فيه شهر بن حوشب،هو ضعيف لا يحتج به لكثرة خطئه وكأنه لذلك أنما خرج له مسلم مقرونا بغيره كما في «خاتمة الترغيب» للمنذري (٤/٢٨٤) وقال الحافظ فيه: «صدوق كثير الإرسال والأوهام» .","vol":"9","page":515},{"text":"٧٢٤٧ - () جابر - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا دخل الرجل بيتَهُ، أو أوى إلى فراشه، ابتدرَهُ مَلَك وشيطان، يقول الملَك: افتح بخير، ويقول الشيطان: افْتح بِشرّ، فإن ذكر الله طَرَدَ الملَكُ الشيطانَ، وظلَّ يَكْلَؤُهُ، وإذا انتبه من منامه قالا ذلك، فإن هو قال: الحمد لله الذي رَدَّ نفسي إليَّ بعد موتها، ولم يُمتْها في منامها، الحمد لله الذي يُمْسِكُ السموات السبع أن تقعَ على الأرض إلا بإذنه، فإن خرَّ من فراشِهِ فمات كان شهيدًا، وإن قام وصلَّى صلَّى في فضائل» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الخبر من زيادات رزين على الأصول.","vol":"9","page":515},{"text":"٧٢٤٨ - (د) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «لأن أقعدَ مع قوم يذكرون الله ﷿ من صلاةِ الغداة حتى تطلُعَ الشَّمْسُ، أحبُّ إليَّ من [أن] أعْتِق أربعة من ولد إسماعيل، ولأن أقعدَ مع قوم يذكرون الله ﷿ من صلاة العصر إلى أن تغرب الشمس ⦗٥١٦⦘ أحبُّ إليَّ من [أن] أعتق أربعة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٦٧) في العلم، باب في القصص، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٦٧) قال: حدثنا محمد بن المثنى. قال: حدثني عبد السلام بن مطهر، قال: حدثنا موسى بن خلف العمي، عن قتادة، فذكره.\nقلت: موسى بن خلف قال الحافظ صدوق عايد له أوهام، وقد نقل ابن عدي في الكامل في ترجمته أن موسى بن خلف عن قتادة بن أنس غيرهذا يرويه عن موسى بن خلف وغير ابنه ولا أرى بروايته بأسا.","vol":"9","page":515},{"text":"٧٢٤٩ - (م ت) حنظلة بن الربيع - ﵁ - قال: «كنا عندَ رسولِ الله - ﷺ- فذكر النار، ثم جئتُ إلى البيت، فضاحكتُ الصبيان ولاعبتُ المرأةَ، فخرجت فلقيتُ أبا بكر، فذكرتُ ذلك له، فقال: وأنا قد فَعَلْتُ مثل ما تذكر، فلقينا رسولَ الله - ﷺ-، فقلت: يا رسولَ الله، نافَقَ حنظلةُ، فقال: مَه؟ فحدَّثْتُه بالحديث، فقال أبو بكر: وأنا قد فعلتُ مثل ما فعل، فقال: يا حنظلةُ، ساعة وساعة، لو كانت قلوبُكم كما تكون عند الذِّكر لصافحتكم الملائكةُ، حتى تُسلِّم عليكم في الطرق» .\nأخرجه مسلم، وأخرج الترمذي نحوه (١) .\nوقد تقدَّم في «كتاب الاعتصام» من حرف الهمزة ذِكْره.\n_________\n(١) رواه مسلم رقم (٢٧٥٠) في كتاب التوبة، باب فضل دوام الذكر والفكر في أمور الآخرة، والترمذي رقم (٢٥١٦) في صفة القيامة، باب رقم (٦٠)، ورواه أيضًا أحمد في \" المسند \" ٢ / ٣٠٥ و٣ / ١٧٥ و٤ / ١٧٨ و٣٤٦، وابن ماجة رقم (٤٢٣٩) في الزهد، باب المداومة على العمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/١٧٨) قال: حدثنا أبو نعيم. وفي (٤/٣٤٦) قال: حدثنا أبو أحمد الزبيري. ومسلم (٨/٩٥) قال: حدثني زهير بن حرب،قال:حدثنا الفضل بن دكين،وابن ماجة (٤٢٣٩) قال:حدثنا أبو بكر ابن أبي شيبة،قال: حدثنا الفضل بن دكين.\nكلاهما - أبو نعيم الفضل بن دكين، وأبو أحمد - قالا: حدثنا سفيان.\n٢- وأخرجه مسلم (٨/٩٤) قال:حدثنا يحيى بن يحيى التميمي، وقطن بن نسير،والترمذي (٢٥١٤) قال: حدثنا بشر بن هلال البصري (ح) وحدثنا هارون بن عبد الله البزاز،قال: حدثنا سيار.\nأربعتهم - يحيى، وقطن، وبشر، وسيار - عن جعفر بن سليمان.\n٣- وأخرجه مسلم (٨/٩٥) قال:حدثني إسحاق بن منصور،قال: أخبرنا عبد الصمد،قال: سمعت أبي.\nثلاثتهم - سفيان، وجعفر، وعبد الوارث - عن سعيد الجريري،عن أبي عثمان النهدي،فذكره.","vol":"9","page":516},{"text":"<span data-type=\"title\" id=toc-1584>الفصل التاسع: في فضل الصدقة</span>\n٧٢٥٠ - (خ م ط ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما تصدَّقَ أحد بصدقة من طَيِّب - ولا يقبل الله إلا الطَّيبَ - إلا أخذها الرحمن بيمينه، وإن كانت تَمْرَة، فتربو في كَفِّ الرحمن حتى تكونَ أعظمَ من الجبل، كما يُربِّي أحدُكم فَلُوَّه أو فَصيلَه» هذا لَفْظ حديث مسلم.\nوأخرجه البخاري، قال: قال رسولُ الله - ﷺ-: «مَنْ تَصَدَّق بعَدْل تمرة من كَسْب طيِّب - ولا يصعَدُ إلى الله -» وفي رواية «ولا يقبل الله - إلا الطَّيِّبَ، فإن الله يتقبَّلُها بيمينه، ثم يُربِّيها لصاحِبِها كما يربِّي أحدُكم فَلُوَّهُ، حتى تكون مثل الجبل» .\nولمسلم قال: قال رسولُ الله - ﷺ-: «لا يتصدَّق أحَد بتمرة من كَسْب طَيِّب إلا أخَذَها الله بيمينه، يُربِّيها كما يربي أحَد فَلُوَّه، أو قَلوصَه، حتى تكون مثل الجبل، أو أعظم» .\nوفي أخرى له «من الكَسْبِ الطيبِ، فَيَضَعُها في حَقِّها» . ⦗٥١٨⦘\nوفي أخرى «فَيَضَعُها موضِعَها» .\nوفي رواية «الموطأ» عن سعيد (١) بن يَسَار - مرسلًا - أن رسولَ الله - ﷺ- قال: «من تصدَّق بصدقة من كَسْب طَيِّب - ولا يقبلُ الله إلا طَيِّبًا - كان إنما يَضَعُها في كفِّ الرحمن، يُرَبِّيها كما يُرَبِّي أحدكم فَلُوَّهُ، أو فَصيلَه، حتى تكونَ مثل الجبل» وسعيد (١) بن يَسَار، هو راوي الحديث عن أبي هريرة.\nوأخرج الترمذي [[عن]] سعيد (١) بن يسار: أنه سمع أبا هريرة يقول ... وذكر نحو رواية «الموطأ» .\nوأخرج في رواية أخرى عن القاسم بن محمد، قال: سمعت أبا هريرة يقول: قال رسولُ الله - ﷺ-: «إن الله يَقْبَلُ الصدقة، ويأخذها بيمينه، فيُربِّيها كما يُربِّي أحدكم مُهْرَهُ، حتى إن اللقْمَة تصير مثل أحُد، وتصديق ذلك في كتاب الله ﴿ألم تعلموا (*) أنَّ الله هو يَقْبَلُ التوبةَ عن عباده ويأخذُ الصدقاتِ﴾ [التوبة: ١٠٤] و﴿يمحق الله الرِّبَى ويُرْبِي الصدقات﴾ [البقرة: ٢٧٦]» وأخرج النسائي الرواية الأولى (٢) . ⦗٥١٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كف الرحمن): كناية عن محل قبول الصدقة، لأنَّ من عادة الفقير: أن يأخذ الصدقة بكفِّه، فكأن المتصدِّق قد وضع صدقته في محل القبول والإثابة، وإلا فلا كفَّ لله (**) ولا جارحة، تعالى الله عما يقول المشبِّهون والمجسِّمون علوًا كبيرًا (٣) .\n(ربا الشيء) يربو: إذا زاد وكثر.\n(الفَلُو): المُهر أول ما يولد.\n(الفصيل): ولد الناقة إلى أن يُفْصَل عن أمه.\n(القلوص): الناقة، فهو للأنثى كالجمل للذكر.\n_________\n(١) في المطبوع سعد، وهو خطأ.\n(٢) رواه البخاري ٣ / ٢٢٠ - ٢٢٢ في الزكاة، باب لا يقبل الله صدقة من غلول، ومسلم رقم (١٠١٤) في الزكاة، باب قبول الصدقة من الكسب الطيب وتربيتها، والموطأ ٢ / ٩٩٥ في الصدقة، باب الترغيب في الصدقة، والترمذي رقم (٦٦١) و(٦٦٢) في الزكاة، باب ما جاء في فضل الصدقة، والنسائي ٥ / ٥٧ في الزكاة، باب الصدقة من غلول.\n(٣) والسلف يكلون علم ذلك إلى الله، ولا يؤولون.\n\n(*) قال مُعِدُّ الكتاب للشاملة: في المصحف ﴿ألم يعلموا﴾ . وفي قراءة بالتاء\n(**) قال مُعِدُّ الكتاب للشاملة:\n\" إنكار المؤلف لصفة الكف واليد وتأويلها لها غلط بيَّن، وهي ثابتة بنصوص كثيرة من الكتاب والسنة لا يمكن دفعها ولا إنكارها ولا يساعد السياق في كثير منها على تأويلها بما ذهب إليه المؤلف، فلله يد لا تشبه أيد المخلوقين كما أن له تعالى قدرة وإرادة لا كقدرة وإرادة المخلوقين، والكلام في الصفات فرع عن الكلام في الذات.\nوالذي دفعه إلى هذا ظنه أن إثباتها يكون تجسيمًا فشبه أولًا في ذهنه ثم ذهب ينفي ما تخيله، وليس يلزم أهل السنة حين يثبتون الصفات ما خطر له من ذلك. والله أعلم. \" [الشيخ عبد الرحمن بن صالح السديس]\nوقال الترمذي في سننه عقب هذا الحديث:\n\"وَقَدْ قَالَ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ فِى هَذَا الْحَدِيثِ وَمَا يُشْبِهُ هَذَا مِنَ الرِّوَايَاتِ مِنَ الصِّفَاتِ وَنُزُولِ الرَّبِّ ﵎ كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا قَالُوا قَدْ تَثْبُتُ الرِّوَايَاتُ فِى هَذَا وَيُؤْمَنُ بِهَا وَلاَ يُتَوَهَّمُ وَلاَ يُقَالُ كَيْفَ. هَكَذَا رُوِىَ عَنْ مَالِكٍ وَسُفْيَانَ بْنِ عُيَيْنَةَ وَعَبْدِ اللَّهِ بْنِ الْمُبَارَكِ أَنَّهُمْ قَالُوا فِى هَذِهِ الأَحَادِيثِ أَمِرُّوهَا بِلاَ كَيْفٍ. وَهَكَذَا قَوْلُ أَهْلِ الْعِلْمِ مِنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ. وَأَمَّا الْجَهْمِيَّةُ فَأَنْكَرَتْ هَذِهِ الرِّوَايَاتِ وَقَالُوا هَذَا تَشْبِيهٌ. وَقَدْ ذَكَرَ اللَّهُ ﷿ فِى غَيْرِ مَوْضِعٍ مِنْ كِتَابِهِ الْيَدَ وَالسَّمْعَ وَالْبَصَرَ فَتَأَوَّلَتِ الْجَهْمِيَّةُ هَذِهِ الآيَاتِ فَفَسَّرُوهَا عَلَى غَيْرِ مَا فَسَّرَ أَهْلُ الْعِلْمِ وَقَالُوا إِنَّ اللَّهَ لَمْ يَخْلُقْ آدَمَ بِيَدِهِ. وَقَالُوا إِنَّ مَعْنَى الْيَدِ هَا هُنَا الْقُوَّةُ. وَقَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ إِنَّمَا يَكُونُ التَّشْبِيهُ إِذَا قَالَ يَدٌ كَيَدٍ أَوْ مِثْلُ يَدٍ أَوْ سَمْعٌ كَسَمْعٍ أَوْ مِثْلُ سَمْعٍ. فَإِذَا قَالَ سَمْعٌ كَسَمْعٍ أَوْ مِثْلُ سَمْعٍ فَهَذَا التَّشْبِيهُ وَأَمَّا إِذَا قَالَ كَمَا قَالَ اللَّهُ تَعَالَى يَدٌ وَسَمْعٌ وَبَصَرٌ وَلاَ يَقُولُ كَيْفَ وَلاَ يَقُولُ مِثْلُ سَمْعٍ وَلاَ كَسَمْعٍ فَهَذَا لاَ يَكُونُ تَشْبِيهًا وَهُوَ كَمَا قَالَ اللَّهُ تَعَالَى فِى كِتَابِهِ (لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ) . \" ا. هـ كلام الترمذي ﵀\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٥٤) قال: حدثنا سفيان. قال: حدثنا محمد بن عجلان. وأحمد (٢/٣٣١) قال: حدثنا أبو النضر وحسن بن موسى. قالا: حدثنا ورقاء، عن عبد الله بن دينار. وفي (٢/٤١٨) قال: حدثنا قتيبة. قال: حدثنا بكر بن مضر، عن ابن عجلان. وفي (٢/٤٣١) قال: حدثنا يحيى. قال ابن عجلان. وفي (٢/٥٣٨) قال: حدثنا هاشم. قال: حدثنا ليث. قال: حدثني سعيد المقبري. والدارمي (١٦٨٢) قال: أخبرنا سعيد بن المغيرة، عن عيسى بن يونس، عن يحيى بن سعيد. ومسلم (٣/٨٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث، عن سعيد بن أبي سعيد. وابن ماجة (١٨٤٢) قال: حدثنا عيسى بن حماد المصري. قال: أنبأنا الليث بن سعد، عن سعيد بن أبي سعيد المقبري والترمذي (٦٦١) قال: حدثنا قتيبة. قال: حدثنا الليث بن سعيد بن أبي سعيد المقبري. والنسائي (٥/٧٥) قال: أخبرنا قتيبة. قال: حدثنا الليث، عن سعيد بن أبي سعيد. وفي الكبرى (الورقة ١٠١- ب) قال: أخبرنا علي بن شعيب. قال: حدثنا معن. قال: حدثنا مالك، عن يحيى بن سعيدد. وفي (الورقة ١٠٢-) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا يحيى. عن ابن عجلان، وفي الكبرى تحفة الأشراف (١٠/١٣٣٧٩) عن سويد بن نصر، عن ابن المبارك، عن عبيد الله بن عمر. عن سعيد المقبري. وابن خزيمة (٢٤٢٥) قال: حدثنا الحسين بن الحسن المروزي وعتبة بن عبد الله. قالا: حدثنا ابن المبارك. قال: أخبرنا عبيد الله بن عمر. عن سعيد المقبري.\nأربعتهم - ابن عجلان، وعبد الله بن دينار، وسعيد المقبري، ويحيى بن سعيد - عن سعيد بن يسار أبي الحباب، فذكره.","vol":"9","page":517},{"text":"٧٢٥١ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «بَيْنا رجل في فلاة من الأرض، فسمع صوتًا في سَحَابة: اسْقِ حديقةَ فلان، فتنحَّى ذلك السحابُ، فأفرغَ ماءه في حَرة، فإذا شَرْجة من تلك الشِّراج قد استوعبتْ ذلك الماء كُلَّه، فتتبَّع الماءَ، فإذا رجل قائم في حديقة يُحَوِّلُ الماء بِمِسْحَاته، فقال [له]: يا عبدَ الله، ما اسْمُك؟ قال: فلان - للاسم الذي سمع في السحابة - فقال له: يا عبد الله لم سألتني عن اسمي؟ قال: [إني] سمعتُ صوتًا في السحاب الذي هذا ماؤهُ يقول: اسق حديقة فلان - لاسمك - فما تصنعُ فيها؟ قال: أمَّا إذ قُلْتَ هذا فإني أنظرُ إلى ما يخرج منها، ⦗٥٢٠⦘ فأتصدق بثلثه، وآكلُ أنا وعيالي ثُلُثًا، وأرَدُّ فيها ثُلُثَهُ» وفي رواية «وأجعل ثُلُثَه في المساكين والسائلين وابن السبيل» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حديقة) الحديقة: البستان الذي عليه حائط.\n(الحرَّة): الأرض ذات الحجارة السُّود.\n(الشَرجة) واحدة الشِّراج: وهي مسايل الماء إلى السهل من الأرض.\n(المسحاة): المجرفة من الحديد.\n_________\n(١) رقم (٢٩٨٤) في الزهد، باب الصدقة في المساكين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٦) قال: حدثنا يزيد ومسلم (٨/٢٢٢و٢٢٣) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا يزيد بن هارون. (ح) وحدثناه أحمد بن عبدة الضبي. قال: أخبرنا أبو داود.\nكلاهما -يزيد بن هارون. وأبو داود الطيالسي - عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون، عن وهب بن كيسان، عن عبيد بن عمير الليثي، فذكره.","vol":"9","page":519},{"text":"٧٢٥٢ - (س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «سَبق دِرْهَم مائةَ ألف دِرْهم، قال: وكيف؟ قال: كان لرجل دِرْهمان، فتصدَّق بأجودِهما، وانطلق رجل إلى عُرض ماله، فأخذ منه مائةَ ألف درهم فتصدَّق بها» .\nوفي أخرى مثله، وفيها: «وكان رجل له مال كثير، فأخذ من عُرض ماله ... الحديث» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُرض الشيء): جانبه وناحيته.\n_________\n(١) ٥ / ٥٩ في الزكاة، باب جهد المقل، ورواه أيضًا ابن حبان والحاكم من حديث أبي هريرة، والنسائي أيضًا من حديث أبي ذر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٧٩) .والنسائي (٥/٥٩) .كلاهما، عن قتيبة، عن ليث، عن ابن عجلان، عن سعيد بن أبي سعيد المقبري والقعقاع بن حكيم فذكراه.","vol":"9","page":520},{"text":"٧٢٥٣ - (ت) ابن عباس - ﵁ - جاءه سائل، فقال له ابن عباس: أتَشْهَدُ أن لا إله إلا الله، وأنَّ محمدًا رسولُ الله؟ قال: نعم، قال: وتصومُ، قال: نعم، قال: سألتَ، وللسائل حق، إنه لَحَقّ علينا أن نصلك، فأعطاه ثوبًا، ثم قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَا مِنْ مسلم يكسُو مسلمًا ثوبًا إلا كان في حفظ الله ما دام عليه منه خِرْقَة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٨٦) في صفة القيامة، باب رقم (٤٢)، وفي سنده خالد بن طهمان الكوفي وهو صدوق اختلط، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٨٤) قال: حدثنا محمود بن غيلان، قال: حدثنا حدثنا أبو أحمد الزبيري، قال: حدثنا خالد بن طهمان أبو العلاء. قال:حدثنا حصين فذكره قلت: في سنده خالد بن طهمان قال الحافظ «صدوق رمي بالتشيع ثم اختلط» وأورده ابن الكبل في كتابه «الكواكب النيرات في معرفة من اختلط من الرواة الثقات» .","vol":"9","page":521},{"text":"٧٢٥٤ - (خ م د س) أبو سعيد الخدري - ﵁ - أن أعرابيًّا قال: «يا رسول الله، أخبرني عن الهجرة، قال: ويحك، إنَّ شَأنَ الهجرة شديد، فهل لكَ من إبل؟ قال: نعم، قال: فهل تؤدِّي صَدَقَتَها؟ قال: نعم، قال: فاعْمَل من وراءِ البحار، فإنَّ الله لن يَتِرَكَ من عملك شيئًا» .\nوفي رواية «فهل لك من إبل؟ قال: نعم، قال: فتُعطي صَدَقَتَها؟ قال: نعم، قال: فهل تَمْنَحُ منها؟ قال: نعم، قال: فتَحْلِبُها يوم وِرْدِها؟ قال: نعم، قال: فاعمل من وراء البحار، فإن الله لن يَتِرَكَ من عملكَ شيئًا» أخرجه البخاري ومسلم والنسائي، وأخرج أبو داود الأولى (١) . ⦗٥٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لن يترك): لن ينقصك شيئًا.\n_________\n(١) رواه البخاري ١٠ / ٤٥٧ في الأدب، ما جاء في قول الرجل ويلك، وفي الزكاة، باب زكاة ⦗٥٢٢⦘ الإبل، ومسلم رقم (١٨٦٥) في الإمارة، باب المبايعة بعد فتح مكة على الإسلام والجهاد والخير، وأبو داود رقم (٢٤٧٧) في الجهاد، باب ما جاء في الهجرة، والنسائي ٧ / ١٤٣ و١٤٤ في البيعة، باب شأن الهجرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٤) قال: حدثنا معاوية بن عمرو، قال: حدثنا إسحاق الفزاري. وفي (٣/١٤) قال: حدثنا عبد الله بن الحارث. وفي (٣/٦٤) قال: حدثنا محمد بن مصعب. والبخاري (٢/١٤٥) و(٥/٨٣) قال: حدثنا علي بن عبد الله، قال: حدثنا الوليد بن مسلم. وفي (٣/٢١٧ و٥/٨٣) قال: محمد بن يوسف، وفي (٨/٤٨) قال: حدثنا سليمان بن عبد الرحمن، قال: حدثنا الوليد ومسلم (٦/٢٨) قال: حدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا الوليد بن مسلم. وفي (٦/٢٩) قال: وحدثناه عبد الله بن عبد الرحمن الدارمي، قال: حدثنا محمد بن يوسف. وأبو داود (٢٤٧٧) قال: حدثنا مؤمل بن الفضل، قال: حدثنا الوليد- يعني ابن مسلم -. والنسائي (٧/١٤٣) قال: أخبرنا الحسين بن حريث، قال: حدثنا الوليد بن مسلم.\nخمستهم - أبو إسحاق، وعبد الله بن الحارث، ومحمد بن مصعب، والوليد، ومحمد بن يوسف - عن عبد الرحمن بن عمرو بن الأوزاعي، عن الزهري، عن عطاء بن يزيد الليثي، فذكره.","vol":"9","page":521},{"text":"٧٢٥٥ - (ت) أنس (١) - ﵁ - أنَّ النبي - ﷺ- قال: «إن الصدقَةَ تُطْفِئُ غَضَبَ الرَّبِّ، وتَدْفَعُ مِيتَة السُّوءِ» أخرجه الترمذي (٢) .\n_________\n(١) في الأصل: أبو هريرة، وهو خطأ، والتصحيح من الترمذي وكتب الحديث.\n(٢) رقم (٦٦٤) في الزكاة، باب ما جاء في فضل الصدقة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٦٤٤) قال:حدثنا عقبة بن مكرم العمي البصري،قال:حدثنا عبد الله بن عيسى الخزاز البصري،عن يونس بن عبيد، عن الحسن، فذكره.\nقلت: فيه عنعنة الحسن البصري وهو على جلالة قدره لم يصرح بسماعه من أنس فهو منقطع، وفي سنده أيضا عبد الله بن عيسى أبو خلف البصري الخزاز ذكره ابن الجوزي في الضعفاء والمتروكين وقال: قال ابن عدي: يروي عن أنس بن عبد وداود بن أبي هند مالا يوافقه عليه الثقات وهو مضطرب الحديث،وليس ممن يحتج به (٢/١٣٤) .","vol":"9","page":522},{"text":"<span data-type=\"title\" id=toc-1585>الفصل العاشر: في فضل النفقة</span>\n٧٢٥٦ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «مَا مِنْ يوم يُصبِحُ فيه العبادُ إلا مَلَكانِ يَنْزِلان، يقول أحدُهما: اللهم أعْطِ مُنْفِقًا خَلَفًا، ويقول الآخر: اللهم أعْطِ مُمْسِكًا تَلَفًا» .\nأخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٣ / ٢٤١ في الزكاة، باب قول الله تعالى: ﴿فأما من أعطى واتقى. وصدق بالحسنى﴾، ومسلم رقم (١٠١٠) في الزكاة، باب في المنفق والممسك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٤٢) قال:حدثنا إسماعيل. قال:حدثني أخي. ومسلم (٣/٨٣) قال:حدثني القاسم بن زكريا. قال:حدثنا خالد بن مخلد. والنسائي في الكبرى (الورقة ١٢٤ -أ) قال: أخبرنا محمد بن نصر،قال: حدثنا أيوب بن سليمان بن بلال. قال: حدثني أبو بكر. وفي الكبرى (تحفة الأشراف) (١٠/١٣٣٨١) عن العباس بن محمد، عن خالد بن مخلد.\nكلاهما - أبو بكر بن أبي أويس أخو إسماعيل، وخالد بن مخلد - عن سليمان بن بلال، عن معاوية بن أبي مزرد، عن سعيد بن يسار بن أبي الحباب،فذكره.","vol":"9","page":522},{"text":"٧٢٥٧ - (خ م س) أبو هريرة - ﵁ - قال: قال رسولُ الله ⦗٥٢٣⦘ ﷺ-: «مَنْ أنْفَقَ زوجين في سبيل الله، دعاهُ خَزَنَةُ الجنَّةِ، كلُّ خَزَنَةِ باب: أيْ فُلُ، هَلُمَّ، فقال أبو بكر: يا رسول الله، ذاك الذي لا تَوَى عليه، قال رسولُ الله - ﷺ-: إني لأرجو أن تكون منهم» .\nوفي رواية: أن رسولَ الله - ﷺ- قال: «من أنفق زوجين في سبيل الله، نُودي من أبواب الجنة» .\nوفي رواية «نودي في الجنة: يا عبد الله، هذا خير، فمن كان من أهل الصلاة، دُعِيَ من باب الصلاة، ومَنْ كان من أّهل الجهاد، دُعِيَ من باب الجهاد، ومن كان من أهل الصدقة، دُعِي من باب الصدقة ... الحديث» وسيَجِيءُ في موضعه، أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زوجين) أي: صنفين: والزوج: الصنف من الأشياء والنوع منها والزوج الذي معه آخر من جنسه مثله.\n(أي فُلْ): منقوص من «فلان» كأنه قال: يا فلان: قال الأزهري: ليس ترخيم «فلان» ولكنها كلمة على حدة، فبنو أسد يوقعونها على الواحد والاثنين والجمع والمؤنث بلفظ واحد، وغيرهم، يثني ويجمع ويؤنث، وقال ⦗٥٢٤⦘ الجوهري: حذفت الألف والنون لغير ترخيم، ولو كان ترخيمًا، لقال: يا فُلا.\n(التَّو): الهلاك.\n_________\n(١) رواه البخاري ٦ / ٣٦ في الجهاد، باب فضل النفقة في سبيل الله، وفي بدء الخلق، باب ذكر الملائكة، ومسلم رقم (١٠٢٧) في الزكاة، باب من جمع الصدقة وأعمال البر، ورواه النسائي ٦ / ٤٨ في الجهاد، باب فضل النفقة في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٣٢) قال: حدثني سعد بن حفص. وفي (٤/١٣٦) قال: حدثنا آدم. ومسلم (٣/٩١) قال: حدثني محمد بن رافع. قال: حدثنا محمد بن عبد الله بن الزبير. (ح) وحدثني محمد بن حاتم. قال: حدثنا شبابة.\nأربعتهم - سعد بن حفص، وآدم ومحمد بن عبد الله، وشبابة بن سوار - عن شيبان بن عبد الرحمن عن\n(*) أخرجه النسائي (٦/٤٨) قال: أخبرنا عمرو بن عثمان. قال: حدثنا بقية، عن الأوزاعي. قال: حدثني يحيى، عن محمد بن إبراهيم. قال: أنبأنا أبو سلمة، عن أبي هريرة، فذكراه. زاد فيه: (محمد بن إبراهيم) .","vol":"9","page":522},{"text":"٧٢٥٨ - (س) أبو ذر الغفاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما من عبد مسلم يُنْفِقُ من كلِّ مال له زوجين في سبيل الله، إلا استقبله حَجَبةُ الجنة، كلُّهم يَدْعُوهُ إلى ما عندَه، قلتُ: وكيفَ ذلك؟ قال: إن كانتْ إبلًا فَبَعِيرينِ، وإن كانت بَقَرًا فبقرتين» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٤٨ في الجهاد، باب فضل النفقة في سبيل الله، وفيه عنعنة الحسن البصري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٤٨) أخبرنا إسماعيل بن مسعود، قال:حدثنا بشر بن المفضل،عن يونس، عن الحسن عن صعصعة بن معاوية قال: لقيت أبا ذر فذكره.\nقلت: وفيه عنعه الحسن البصري.","vol":"9","page":524},{"text":"٧٢٥٩ - (خ م ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: قال الله تعالى: أنْفِقْ يُنْفِقْ عليك.\nوفي أخرى «نحن الآخِرون السَّابِقون يوم القيامة ... وذكره، وفيه: يَدُ الله مَلأى لا يَغِيضُها نفقة، سَحَّاءُ الليلَ والنهار، وقال: أرأيتم ما أنفق مُنْذُ خلق السموات والأرض؟ فإنه لم يَغِضْ ما في يده، وكان عرشُهُ على الماء، وبيده الميزان يَخْفِضُ ويَرفَعُ» .\nوفي أخرى: وبيده الأخرى: الفَيْضُ - أو القَبْضُ - يرفع ويَخْفِضُ» أخرجه البخاري. وأخرج مسلم عن أبي هريرة - يَبْلُغُ به النبيَّ - ﷺ- قال: «قال الله ⦗٥٢٥⦘ ﵎: يا ابن آدم، أنْفِقْ أُنْفِقْ عليك، وقال: يمين الله [مَلأى] سَحَّاء، لا يَغِيضُها شيءٌ الليل والنهار» . وفي رواية له عن رسولِ الله - ﷺ- «إن الله قال لي: أنْفِقْ أُنْفِقْ عليك وقال رسولُ الله - ﷺ-: «يد الله ملأى ... وذكر الحديث، وفي آخره: وبيده الأخرى القَبْضُ، يرفع ويخفض» وأخرج الترمذي نحوه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يغيضها) غاض الماء يغيض: إذا نقص، أي لا ينقصها شيء من كثرة العطاء.\n(سَحَّاء) سَحَّ السحاب: يَسُحّ: إذا هطل، والسحابة سَحَّاء.\n(الفيض) جَرْي الماء: إذا امتلأ الإناء وجرى.\n_________\n(١) رواه البخاري ٨ / ٢٦٥ في تفسير سورة هود، باب قوله: ﴿وكان عرشه على الماء﴾، وفي النفقات في فاتحته، وفي التوحيد، باب ﴿وكان عرشه على الماء﴾ ﴿وهو رب العرش العظيم﴾، وباب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٩٩٣) في الزكاة، باب الحث على النفقة وتبشير المنفق بالخلف، والترمذي رقم (٣٠٤٨) في التفسير، باب ومن سورة المائدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٦٧) قال: حدثنا سفيان. وأحمد (٢/٢٤٢) قال: حدثنا سفيان. وفي (٢/٤٦٤) قال: حدثنا إسماعيل بن عمر ومعاوية بن هشام. قالا: حدثنا سفيان. وفي (٢/٥٠٠) قال: حدثنا يزيد. قال: أخبرنا محمد والبخاري (٦/٩٢و٩/١٥٠و١٧٥) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٧/٨٠) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٣/٧٧) قال: حدثنا زهير بن حرب ومحمد بن عبد الله بن نمير. قالا: حدثنا سفيان بن عيينة. وابن ماجة (١٩٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون. قال: أنبأنا محمد بن إسحاق. وفي (٢١٢٣) قال: حدثنا أحمد بن يوسف. قال: حدثنا عبيد الله، عن سفيان. والترمذي (٣٠٤٥) قال: حدثنا أحمد بن منيع. قال: حدثنا يزيد بن هارون. قال: أخبرنا محمد بن إسحاق. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٣٧٤٠) عن عمران بن بكار، عن علي بن عياش، عن شعيب.\nخمستهم - سفيان بن عيينة، وسفيان الثوري، ومحمد بن إسحاق، وشعيب، ومالك - عن أبي الزناد، عن الأعرج، فذكره.","vol":"9","page":524},{"text":"٧٢٦٠ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «دِينار أنفقتَه في سبيل الله، ودِينار أنفقتَهُ في رقبة، ودينار تصدَّقْتَ به على مسكين، ودِينار أنفقتَهُ على أهلك، أعظَمُها أجرًا الذي تنفقه على أهلك» أخرجه مسلم (١) . ⦗٥٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في رقبة) أراد بقوله: «ودينار أنفقته في رقبة» أي: في فك رقبة مأسورة.\n_________\n(١) رقم (٩٩٥) في الزكاة، باب فضل النفقة على العيال والمملوك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٧٦) قال: حدثنا وكيع. وفي (٢/٤٧٣) قال: حدثنا يحيى. والبخاري في الأدب المفرد (٧٥١) قال: حدثنا محمد بن يوسف ومسلم (٣/٧٨) قال: حدثنا أبو بكر بن أبي شيبة وزهير ابن حرب وأبوكريب. قالوا: حدثنا وكيع. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٤٣٤٧) عن عمرو ابن علي، عن يحيى.\nثلاثتهم- وكيع، ويحيى بن سعيد، ومحمد بن يوسف - عن سفيان عن مزاحم بن زفر، عن مجاهد، فذكره. في رواية يحيى عند أحمد: عن النبي -ﷺ-، فيما أعلم - شك يحيى.","vol":"9","page":525},{"text":"٧٢٦١ - (م ت) ثوبان - ﵁ - قال: «قال رسولُ الله - ﷺ-: «أفضل دِينار ينفقُه الرجل: دينار يُنْفِقْهُ على عياله، ودِينار يُنفِقُه [الرجل] على دَابته في سبيل الله، ودينار يُنْفِقُه على أصحابه في سبيل الله» . قال أبو قِلابة: بدأ بالعِيال، ثم قال أبو قِلابة: وأيُّ رجل أعظم أجرًا من رَجل يُنْفِقُ على عيال صغار، يُعِفُّهم الله - أو يَنفَعهم الله - به، ويغنيهم؟» . أخرجه مسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُعفُّهم الله) العِفَّة: كف النفس عما لا يحل، أي: يجعلهم ذوي عفاف وتُقى لا يتبذَّلون.\n_________\n(١) رواه مسلم رقم (٩٩٤) في الزكاة، باب فضل النفقة على العيال والمملوك، والترمذي رقم (١٩٦٧) في البر والصلة، باب ما جاء في النفقة في الأهل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٧٩) قال: حدثنا عبد الرحمن بن مهدي. وفي (٥/٢٨٤) قال: حدثنا عفان. والبخاري في الأدب المفرد (٧٤٨) قال:حدثنا حجاج. ومسلم (٣/٧٨) قال: حدثنا أبو الربيع الزهراني، وقتيبة بن سعيد. وابن ماجة (٢٧٦٠) قال:حدثنا عمران بن موسى الليثي. والترمذي (١٩٦٦)،والنسائي في الكبري (تحفة الأشراف) (٢١٠١) كلاهما - الترمذي،والنسائي - عن قتيبة.\nستتهم - ابن مهدي، وعفان، وحجاج، وأبو الربيع، وقتيبة،وعمران - عن حماد بن زيد، عن أيوب، عن أبي قلابة، عن أبي أسماء،فذكره.\n(*) أخرجه أحمد (٥/٢٧٧) قال:حدثنا إسماعيل، قال:حدثنا أيوب،عن أبي قلابة،عمن حدثه، عن ثوبان (لم يذكر أبا أسماء) .","vol":"9","page":526},{"text":"٧٢٦٢ - (خ م ت س) أبو مسعود البدري - ﵁ - عن النبيِّ - ﷺ- قال: «إن المسلم إذا أنفق على أهله نفقة وهو يَحْتَسِبُها، كانت له صدقة» أخرجه البخاري ومسلم والنسائي. ⦗٥٢٧⦘\nولفظ الترمذي: أنَّ النبي - ﷺ- قال: «نفقةُ الرجل على أهله صدقة» (١) .\n_________\n(١) رواه البخاري ١ / ١٢٦ في الإيمان، باب ما جاء أن الأعمال بالنية والحسبة، وفي المغازي، باب شهود الملائكة بدرًا، وفي النفقات في فاتحته، ومسلم رقم (١٠٠٢) في الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج، والترمذي (١٩٦٥) في البر والصلة، باب ما جاء في النفقة على الأهل، والنسائي ٥ / ٦٩ في الزكاة، باب أي الصدقة أفضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٢٠) قال: حدثنا عفان. وفي (٤/١٢٢) قال: حدثنا محمد بن جعفر، وبهز. وفي (٥/٢٧٣) قال: حدثنا وكيع. والدارمي (٢٦٦٧) قال: حدثنا أبو الوليد. والبخاري (١/٢١) وفي «الأدب المفرد» (٧٤٩) قال: حدثنا حجاج بن منهال. وفي (٥/١٠٧) قال: حدثنا مسلم. وفي (٧/٨٠) قال: حدثنا آدم بن أبي إياس. ومسلم (٣/٨١) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. (ح) وحدثناه محمد بن بشار، وأبو بكر بن نافع، كلاهما عن محمد بن جعفر (ح) وحدثناه أبو كريب، قال: حدثنا وكيع. والترمذي (١٩٦٥) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله ابن المبارك. والنسائي (٥/٦٩) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد. وفي الكبرى «الورقة ١٢٤ - ب» قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر بن المفضل.\nجميعهم - عفان، ومحمد بن جعفر، وبهز، ووكيع، وأبو الوليد ووحجاج، ومسلم بن إبراهيم، وآدم، ومعاذ العنبري، وعبد الله بن المبارك، وبشر - عن شعبة، عن عدي بن ثابت، قال: سمعت عبد الله بن يزيد الأنصاري، فذكره.","vol":"9","page":526},{"text":"٧٢٦٣ - () عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «من وسَّعَ على عياله في النفقة يومَ عاشوراء، وسَّعَ الله عليه سائر سَنَتِهِ» قال سفيان: إنا قد جربناه، فوجدناه كذلك. أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره السيوطي في \" الجامع الصغير \" ونسبه للطبراني في \" الأوسط \" والبيهقي من طريق الهيصم بن شداخ عن إبراهيم عن علقمة عن عبد الله بن مسعود، قال المناوي في \" الفيض \": قال ابن حجر في \" أماليه \": اتفقوا على ضعف الهيصم وعلى تفرده به، وقال البيهقي في موضع: أسانيده كلها ضعيفة، وقال ابن رجب في \" اللطائف \": لا يصح إسناده، وقد روي من وجوه أخرى لا يصح شيء منها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"9","page":527},{"text":"<span data-type=\"title\" id=toc-1586>الفصل الحادي عشر: في فضل العتق</span>\n٧٢٦٤ - (خ م ت) أبو هريرة - ﵁ - قال: قال لي رسولُ الله - ﷺ-: «أيُّما رجل أعتق امْرءًا مسلمًا اسْتَنْقَذَ الله بكل عضو منه عضوًا منه من النار» . ⦗٥٢٨⦘\nقال سعيد بن مُرجانة: فانطلقت به إلى علي بن الحُسَيْنِ، فعمَد علي بن الحسين إلى عبد له، قد أعطاه به عبدُ الله بن جعفر عشرةَ آلاف درهم - أو ألف دينار - فأعتقه.\nوفي رواية قال النبيُّ - ﷺ-: «من أعتق رقبة مسلمة، أعتق الله بكل عضو منه عضوا من النار، حتى فَرْجَه بِفَرْجِهِ» .\nوفي أخرى «من أعتق رقبة مؤمنة، أعتق الله بكل إرْب منهُ إرْبًا منه من النار» أخرجه البخاري ومسلم، وأخرج الترمذي الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إرب) الإرب: العضو، وجمعه: آراب.\n_________\n(١) رواه البخاري ٥ / ١٠٣ و١٠٤ في العتق، باب ما جاء في العتق وفضله، والأيمان والنذور، باب قول الله تعالى: ﴿أو تحرير رقبة﴾ وأي الرقاب أزكى، ومسلم رقم (١٥٠٩) في العتق، والترمذي رقم (١٤٥١) في الأيمان والنذور، باب ما جاء في ثواب من أعتق رقبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٢٠ و٤٢٢) قال: حدثنا مكي بن إبراهيم. قال: حدثنا عبد الله - يعني ابن سعيد بن أبي هند - عن إسماعيل بن أبي حكيم مولى آل الزبير. وفي (٢/٤٣٠) قال: حدثنا يحيى بن سعيد، قال: حدثنا عبد الله بن سعيد بن أبي هند. قال: حدثنا إسماعيل بن أبي حكيم. وفي (٢/٤٢٩) قال عبد الله بن أحمد: حدثني أبي ويحيى بن معين. قالا: حدثنا يحيى بن سعيد. قال: حدثنا عبد الله بن سعيد، يعني بن أبي هند. قال: حدثني إسماعيل بن أبي حكيم. وفي (٢/٤٤٧) قال: حدثنا وكيع. قال: حدثني عبد الله بن سعيد، يعني ابن أبي هند، عن سعيد بن مرجانة، أنه حدبث علي بن حسين، عن أبي هريرة. وفي (٢/٥٢٥) قال: حدثنا يحيى بن آدم. قال: حدثنا عاصم - يعني ابن محمد- والبخاري (٣/١٨٨) قال: حدثنا أحمد بن يونس. قال: حدثنا عاصم بن محمد. قال: حدثني واقد بن محمد. وفي (٨/١٨١) قال: حدثنا محمد بن عبد الرحيم. قال: حدثنا داود بن رشيد. قال: حدثنا الوليد بن مسلم، عن أبي غسان محمد بن مطرف، عن زيد بن أسلم، عن علي بن حسين. ومسلم (٤/٢١٧) قال: حدثنا محمد بن المثنى العنزي، قال: حدثنا يحيى بن سعيد، عن عبد الله بن سعيد، وهو ابن أبي هند. قال: حدثني إسماعيل بن أبي حكيم. (ح) وحدثنا داود بن رشيد. قال: حدثنا الوليد بن مسلم، عن محمد بن مطرف أبي غسان المدني، عن زيد بن أسلم، عن علي بن حسين. (ح) وحدثنا: قتيبة بن سعيد. قال: حدثنا ليث، عن ابن الهاد، عن عمر بن علي بن حسين. (ح) وحدثني حميد بن مسعدة، قال: حدثنابشر بن المفضل. قال: حدثنا عاصم، وهو ابن محمد العمري. قال: حدثنا واقد، يعني أخاه. والترمذي (١٥٤١) قال: حدثنا قتيبة، قال: حدثنا الليث، عن ابن الهاد، عن عمر بن علي ابن الحسين بن علي بن أبي طالب.\nوالنسائي في الكبرى «تحفة الأشراف» (٩/١٣٠٨٨) عن قتيبة، عن ليث، عن يزيد بن الهاد.\nعن عمر بن علي بن الحسين (ح) وعن عمرو بن علي، عن يحيى بن سعيد، عن عبد الله بن سعيد بن أبي هند، عن إسماعيل بن أبي حكيم. (ح) وعن مجاهد بن موسى، عن مكي بن إبراهيم، عن عبد الله ابن سعيد بن أبي هند، عن إسماعيل بن أبي حكيم.\nخمستهم - إسماعيل بن أبي حكيم، وعاصم بن محمد، وواقد بن محمد، وعلي بن حسين، وعمر بن علي بن حسين - عن سعيد بن مرجانة، فذكره.","vol":"9","page":527},{"text":"٧٢٦٥ - (ت) أبو أمامة - ﵁ - وغيره من أصحابِ النبيِّ - ﷺ- عن النبيِّ - ﷺ- قال: «أيُّما امرِئ مسلم أعتقَ امرءًا مسلمًا، كان فكاكَهُ في النار، يُجْزِئُ كلُّ عضو منه عضوا منه، وأيُّما امْرِئ مسلم أعتق امرأتين مُسْلمتين، كانت فَكاكَه من النار، يُجْزِئُ كلُّ عضو منهما عضوًا منه، وأيُّما امرأة مسلمة أعتقتْ امرأة، كانتْ فكاكَها من النار، يُجْزِئ كلُّ عضو منها عضوًا منها» . ⦗٥٢٩⦘\nأخرجه الترمذي، ومن قوله: «أيُّما امرأة ... إلى آخره» زيادة قد نقلت من بعض النسخ، وسياق لفظ الترمذي عقيب الحديث يدل على أنها ليست من الحديث (١) .\n_________\n(١) رواه الترمذي رقم (١٥٤٧) في الأيمان والنذور، باب رقم (١٩)، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٥٤٧) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا عمران بن عيينة - وهو أخو سفيان بن عيينة - عن سالم بن أبي الجعد، فذكره.","vol":"9","page":528},{"text":"٧٢٦٦ - (د س) أبو نجيح السلمي - ﵁ - قال: حاصَرْنا مع رسولِ الله - ﷺ- بقصر الطائف - وفي رواية: بحصن الطائف - فسمعتُ رسولَ الله - ﷺ- يقول: «من بَلَغَ بِسَهْم في سبيل الله، فله درجة ... وساق الحديث» ولم يذكره أبو داود، ثم قال: وسمعتُ رسولَ الله - ﷺ- يقول: «أيُّما رَجُل مسلم أعتق رجلًا مسلمًا، فإن الله ﷿ جاعل وِقاءَ كلِّ عظم من عظامه عظمًا من عظام مُحَرَّرِهِ من النار، وأيُّما امرأة أعتقتْ امرأة مسلمة، فإنَّ الله ﵎ جَاعِل وِقاءَ كلِّ عظم من عظامِها عظمًا من عظام محررَّها من النار يوم القيامة» .\nوفي رواية: قال شُرحبيل بن السِّمط لعمرو بن عَبَسة - هو أبو نَجيح - حدِّثْنا حديثا سمعتَه من رسولِ الله - ﷺ-، قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ أعتق رقبة مؤمنة كانت فِداءه من النار» أخرجه أبو داود (١) . ⦗٥٣٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وِقاء الشيء): الذي يقي من الأذى ويمنع الضر.\n_________\n(١) رواه أبو داود رقم (٣٩٦٥) في العتق، باب أي الرقاب أفضل، والنسائي ٦ / ٢٧ في الجهاد، باب ثواب من رمى بسهم في سبيل الله، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٩٦٥) حدثنا محمد بن المثنى، ثنا معاذ بن هشام، حدثني أبي، عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة اليعمري، عن أبي نجيح السلمي، فذكره.\nوأخرجه النسائي (٦/٢٦) أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا هشام، قال: حدثنا قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، عن أبي نجيح السلمي، قال: فذكره.","vol":"9","page":529},{"text":"٧٢٦٧ - (د) شرحبيل بن السمط - ﵁ -: قال لكعب بن مُرَّةَ - أو مرةَ بنِ كعب - حدِّثنا حديثًا سمعتَه من رسولِ الله - ﷺ-، فذكر معنى حديث معاذ [إلى] قوله: أيُّما امْرئ أعتق مسلمًِا، وأيُّما امرأة أعتقت امرأة - وزاد: أيُّما رجل أعتق امرأتين مُسلمتين، إلا كانتا فَكاكه من النار، يُجزِئُ مكان [كلِّ] عظمين مِنْهُما عظمًا من عظامِهِ. أخرجه أبو داود هكذا، ومعاذ هو ابن هشام، أحد رواة حديث أبي نَجيح (١) .\n_________\n(١) رواه أبو داود رقم (٣٩٦٧) في العتق، باب أي الرقاب أفضل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٣٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٢٣٥) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وعبد بن حميد (٣٧٢) قال: حدثني أبو الوليد. قال: حدثنا شعبة. وأبو داود (٣٩٦٧) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. وابن ماجة (٢٥٢٢) قال: حدثنا أبو كريب. قال: حدثنا أبو معاوية. عن الأعمش. والنسائي في الكبرى «الورقة ٦٤ - أ» قال:أخبرنا محمد بن العلاء. قال: حدثنا أبو معاوية. قال: حدثنا الأعمش.\nكلاهما - شعبة، والأعمش - عن عمرو بن مرة، عن سالم بن أبي الجعد، عن شرحبيل بن السمط، فذكره.\n(*) في رواية الأعمش: «كعب بن مرة» ولم يشك.\n(*) قال أبو داود: سالم لم يسمع من شرحبيل. مات شرحبيل بصفين.\n* وأخرجه أحمد (٤/٢٣٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن منصور، عن سالم ابن أبي الجعد، عن مرة بن كعب، أو كعب بن مرة السلمي، قال شعبة: قد حدثني به منصور وذكر ثلاثة بينه وبين مرة بن كعب. ثم قال بعد، عن منصور، عن سالم، عن مرة، أو عن كعب، فذكره.\n* وأخرجه أحمد (٤/٣٢١) قال: حدثنا عبد الرزاق. قال: حدثنا سفيان، عن منصور، عن سالم بن أبي الجعد، عن رجل، عن كعب بن مرة البهزي، قال: سألت رسول الله -ﷺ- أي الليل أجوب «وقال سفيان مرة: أسمع» قال: جوف الليل الآخر. ومن أعتق رقبة أعتق الله بكل عضو منها عضوا منه من النار.\n* وأخرجه النسائي في الكبرى «الورقة ٦٤ - أ» قال: أخبرنا أحمد بن سليمان. قال: حدثنا حسين بن علي، عن زائدة، عن منصور، عن سالم بن أبي الجعد. قال: حدثت عن كعب بن مرة البهزي، قال: سألت رسول الله -ﷺ- أي الليل أسمع؟ قال: جوف الليل الآخر. قال: وكان يقول: أيما امرئ مسلم أعتق امرا مسلما فهو فكاكه من النار..» الحديث.\n* وأخرجه النسائي في الكبرى «الورقة ٦٤ - أ» قال: أخبرني محمد بن رافع. قال: حدثني يحيى بن آدم. قال: حدثنا مفضل. (ح) وأخبرنا محمد بن منصور. قال: حدثنا سفيان.\nكلاهما - مفضل بن مهلهل، وسفيان - عن منصور، عن سالم بن أبي الجعد، عن كعب بن مرة، فذكره، ليس فيه «شرحبيل بن السمط» .","vol":"9","page":530},{"text":"٧٢٦٨ - (د) الغريف بن [عياش بن فيروز] الديلمي - ﵀ -: قال: أتَيْنَا واثلةَ بنَ الأسقع، فقلنا: حدِّثْنا حديثًا ليس فيه زيادة ولا نقصان، فَغَضِبَ، وقال: إن أحدَكم لَيَقْرَأ ومُصْحَفه معلَّق في بيتِه، فيزيدُ ويَنْقصُ، فقلنا: إنما أردنا حديثًا سَمِعْتَه من النبيّ - ﷺ-، فقال: «أتينا رسولَ الله - ﷺ- في صاحب لنا أوجبَ - يعني النار - بالقتل، فقال: أعتقوا عنه، يُعْتِق الله بكل عضو منه عضوًا منه في النار» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٩٦٤) في العتق، باب في ثواب العتق، والغريف لم يوثقه غير ابن حبان وباقي رجاله ثقات، وللحديث شواهد بمعناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٩٠) قال: حدثنا إبراهيم بن إسحاق. قال: حدثنا ضمرة بن ربيعة. وفي (٤/١٠٧) قال: حدثنا عارم بن الفضل. قال: حدثنا عبد الله بن المبارك. وأبو داود (٣٩٦٤) قال: حدثنا عيسى بن محمد الرملي. قال: حدثنا ضمرة. والنسائي في الكبرى «الورقة ٦٤ - أ» قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا أبي. قال: حدثنا ابن المبارك.\nكلاهما - ضمرة، وابن المبارك - عن إبراهيم بن أبي عبلة، عن الغريف بن عياش الديلمي، فذكره.\n* وأخرجه النسائي في الكبرى «الورقة ٦٤ - أ» قال: أخبرنا علي بن حجر. قال: أخبرنا مالك بن مهران الدمشقي، عن إبراهيم بن أبي عبلة، عن رجل. قال: قلنا لواثلة: حدثنا حديثا ليس فيه زيادة ولا نقصان، فذكره.\n* وأخرجه النسائي في الكبرى «الورقة ٦٤ - أ» قال: أخبرنا الربيع بن سليمان صاحب الشافعي. قال: حدثنا عبد الله بن يوسف. قال: حدثنا عبد الله بن سالم. قال: حدثني إبراهيم بن أبي عبلة قال: كنت بأريحا فمر واثلة بن الأسقع متوكئا على عبد الله بن الديلمي فأجلسه، ثم جاء إليّ، فقال: عجب ما حدثني الشيخ- يعني واثلة-. قلت: ما حدثك؟ قال، فذكره.\n* وأخرجه أحمد (٣/٤٩٠) قال: حدثنا أبو النضر هاشم. قال: أخبرنا ابن علاثة. قال: حدثنا إبراهيم ابن أبي عبلة. عن واثلة بن الأسقع، فذكره. ليس فيه «الغريف بن الديلمي» .\nقلت: في سنده الغريف بن عياش قال الحافظ في «التهذيب»: ذكره ابن حبان في الثقات وقال: من أهل الشام له عندهما حديث واحد في فضل العتق وقال ابن حزم: مجهول.\nوالقلب أميل لما قاله ابن حزم لما عرف عن ابن حبان من توثيق المجهولين.","vol":"9","page":530},{"text":"<span data-type=\"title\" id=toc-1587>الفصل الثاني عشر: في فضل عيادة المريض</span>\n٧٢٦٩ - (د ت) علي بن أبي طالب - ﵁ - قال: «مَا مِنْ رَجُل يَعُودُ مريضًا مُمْسيًا، إلا خرج معه سبعون ألف ملك، يستغفرون له حتى يصبحَ، وكان له خَريف في الجنة، ومن أتاه مُصبحًا، خرج معه سبعون ألف ملك يستغفرون له حتى يُمْسِيَ، وكان له خَرِيف في الجنة» .\nوفي رواية عنه عن النبيِّ - ﷺ- بمعناه، ولم يذكر الخريف، أخرجه أبو داود، وقال: وقد روي من غير وجه عن علي عن النبيِّ - ﷺ-.\nوفي رواية أخرى قال: جاء أبو موسى إلى الحسنِ بنِ عليّ يعودُه، قال أبو داود ... وساق الحديث، معنى قول علي - ﵁ -.\nوفي رواية الترمذي عن ثُوَيْر عن أبيه، قال: أخذ عليُّ بنُ أبي طالب بيدي، فقال: انطلق بنا إلى الحسن نعوده، فوجدنا عنده أبا موسى، فقال له عليّ: أعائدًا جئتَ يا أبا موسى، أم زائرًا؟ قال: بل عائدًا، قال عليّ: فإني سمعتُ رسولَ الله - ﷺ- يقول: «مَا مِنْ مسلم يعودُ مسلمًا مريضًا غُدْوَة، إلا صلى عليه سبعون ألف ملك حتى يُمْسِيَ، وإن عاده عَشية صلَّى عليه سبعون ⦗٥٣٢⦘ ألف ملك حتى يصبحَ، وكان له خريف في الجنة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خريف الجنة) الخريف الثمر الذي يُخترف، أي: يجنى ويقطف، فعِيل بمعنى مفعول.\n_________\n(١) رواه أبو داود رقم (٣٠٩٨) و(٣٠٩٩) و(٣١٠٠) في الجنائز، باب فضل العيادة، والترمذي رقم (٩٦٩) في الجنائز، باب ما جاء في عيادة المريض، وهو حديث صحيح، وقال أبو داود: وأسند هذا عن علي ﵁ من غير وجه صحيح عن النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٢٠) (٩٧٥) قال: حدثنا عبد الله بن يزيد، قال: حدثنا شعبة، عن الحكم، عن عبد الله بن نافع، فذكره.\n* أخرجه أحمد (١/١٢١) (٩٧٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٣٠٩٨) قال: حدثنا محمد بن كثير، قال: أخبرنا شعبة. وفي (٣١٠٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، عن منصور. كلاهما - شعبة، ومنصور - عن الحكم، عن عبد الله بن نافع، عن علي، قال: ما من رجل يعود مريضا ... فذكره موقوفا.\nقال أبو داود: وأسند هذا عن علي من غير وجه صحيح عن النبي -ﷺ-.","vol":"9","page":531},{"text":"٧٢٧٠ - (م ت) ثوبان - ﵁ - قال: قال رسولُ الله - ﷺ-: «عائِدُ المريضِ في مَخْرَفَةِ الجنة» .\nوفي رواية قال: «من عاد مريضًا، لم يزل في خُرْفَةِ الجنة حتى يرجعَ» .\nوفي أخرى «لم يزل في خُرفة الجنة، قيل: يا رسول الله، وما خُرفة الجنة؟ قال: جناها» . أخرجه مسلم.\nوفي رواية الترمذي «أن المسلم إذا عَادَ أخاه المسلم لم يزل في خُرْفَةِ الجنة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في مَخرفة) المخرفة: سكّة بين صَفَّين من نَخيلٍ يخترف من أيهما شاء، ⦗٥٣٣⦘ أي يجتنى من ثمار أيهما أراد، وقيل: هو الطريق، والمخارف: جمع مَخرَف وهي جنَى النخيل.\n(في خُرفة) الخُرفة: ما يخترف منها أيضًا، أي يجني من ثمرها، المعنى أن عائد المريض على طريق تؤديه إلى طريق الجنة، أو عائد المريض في بساتين الجنة وثمارها.\n_________\n(١) رواه مسلم رقم (٢٥٦٨) في البر والصلة، باب فضل عيادة المريض، والترمذي رقم (٩٦٧) في الجنائز، باب ما جاء في عيادة المريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٧٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن عاصم الأحول. وفي (٥/٢٧٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن خالد. وفي (٥/٢٧٩) قال: حدثنا علي بن عاصم، عن خالد. وفي (٥/٢٧٩) قال: حدثنا يونس، وعفان، قالا: حدثنا حماد، عن أيوب. وفي (٥/٢٨٢) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا حماد - يعني ابن زيد - عن أيوب. وفي (٥/٢٨٣) قال: حدثنا يونس، قال: حدثنا يزيد بن زريع، عن خالد الحذاء. وفي (٥/٢٨٣) قال: حدثنا عبد الوهاب الخفاف، قال: حدثنا خالد. ومسلم (٩/١٢) قال: حدثنا سعيد بن منصور، وأبو الربيع الزهراني، قالا: حدثنا حماد - ابن زيد -، عن أيوب. (ح) وحدثنا يحيى بن يحيى التميمي، قال: أخبرنا هشيم، عن خالد. وفي (٨/١٣) قال: حدثنا يحيى بن حبيب الحارثي، قال: حدثنا يزيد بن زريع، قال: حدثنا خالد. والترمذي (٩٦٧) قال: حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، قال: حدثنا خالد الحذاء، وفي (٩٦٨) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا حماد بن زيد، عن أيوب.\nثلاثتهم - عاصم، وخالد، وأيوب - عن أبي قلابة، عن أبي أسماء، فذكره.\nأخبرنا عاصم. وفي (٥/٢٨٣) قال: حدثنا حسن بن موسى. قال: حدثنا حماد بن سلمة، عن عاصم الأحول. والبخاري في «الأدب المفرد» (٥٢١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد، قال: حدثنا عاصم. وفيه قال: حدثنا ابن حبيب بن أبي ثابت، قال: حدثنا أبو أسامة، عن المثنى، أظنه ابن سعيد. ومسلم (٨/١٣) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب. جميعا عن يزيد هارون، قال: أخبرنا عاصم الأحول. (ح) وحدثني سويد بن سعيد، قال: حدثنا مروان بن معاوية، عن عاصم. والترمذي (٩٦٨) قال: حدثنا محمد بن وزير الواسطي، قال: حدثنا يزيد بن هارون، عن عاصم الأحول.\nكلاهما - عاصم، والمثنى - عن عبد الله بن زيد أبي قلابة، عن أبي الأشعث الصنعاني، عن أبي أسماء، فذكره.\n* أخرجه أحمد (٥/٢٨٣) قال: حدثنا إسماعيل، قال: حدثنا أيوب، عن أبي قلابة، عمن حدثه، عن ثوبان.","vol":"9","page":532},{"text":"٧٢٧١ - (ط) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «من توضَّأ فأحْسَنَ الوضوء، وعاد أخاه المسلم محتسبًا، بُوعِدَ عن النار مَسيرةَ ستين خريفًا» قال ثابت: قلت: وما الخريف يا أبا حمزة؟ قال أنس: العام. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٩٧) في الجنائز، باب في فضل العيادة على وضوء، وفي سنده الفضل بن دلهم الواسطي وهو لين كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٩٧) حدثنا محمد بن عوف الطائي، ثنا الربيع بن روح بن خليد، ثنا محمد ابن خالد، ثنا الفضل بن دلهم الواسطي، عن ثابت البناني، عن أنس، فذكره.\nقلت: في سنده الفضل بن دلهم الواسطي قال الحافظ في «التقريب» قال: لين.","vol":"9","page":533},{"text":"٧٢٧٢ - (ط) جابر بن عبد الله - ﵄ - أن رسولَ الله - ﷺ- قال: «إذا عاد الرجل المريضَ، خاض الرحمة، حتى إذا قعد عِنْدَهُ، قرَّت فيه» أو نحو هذا، أخرجه «الموطأ» (١) .\n_________\n(١) بلاغًا ٢ / ٩٤٦ في العين، باب عيادة المريض والطيرة، وإسناده منقطع، ولكن قد رواه أحمد في \" المسند \" من حديث جابر ٣ / ٣٠٤، ومن حديث كعب ٣ / ٤٦٠، ومن حديث أنس ٣ / ١٧٤ و٢٥٥، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٤/٤٢٣) بلاغا. وإسناده منقطع.","vol":"9","page":533},{"text":"٧٢٧٣ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: ⦗٥٣٤⦘ «مَنْ عاد مريضًا، أو زَارَ أخًا له في الله، ناداه مناد: أنْ طبتَ، وطابَ مَمْشاك، وتَبوَّأتَ من الجنة منزلًا» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تبوأتُ المنزل): اتخذتُه منزِلًا ومكانًا.\n_________\n(١) رقم (٢٠٠٩) في البر والصلة، باب ما جاء في زيارة الإخوان، ورواه أيضًا ابن ماجة في \" سننه \" رقم (١٤٤٣) في الجنائز، باب ما جاء في ثواب من عاد مريضًا، وفي سنده أبو سنان القسملي واسمه عيسى بن سنان، وهو لين كما قال الحافظ في \" التقريب \"، وقال الترمذي: هذا حديث حسن غريب، وقد روى حماد بن سلمة عن ثابت عن أبي رافع عن أبي هريرة عن النبي ﷺ شيئًا من هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٢٦) قال: حدثنا موسى بن داود. قال: حدثنا حماد بن سلمة. وفي (٢/٣٤٤) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٢/٣٥٤) قال: حدثنا حسن وعفان. قالا: حدثنا حماد بن سلمة. وعبد بن حميد (١٤٥١) قال: حدثنا الحسن بن موسى. قال: حدثنا حماد ابن سلمة. والبخاري في «الأدب المفرد» (٣٤٥) قال: حدثنا عبد الله بن عثمان. قال: حدثنا عبد الله ابن المبارك. قال: أخبرنا حماد بن سلمة. وابن ماجة (١٤٤٣) قال: حدثنا محمد بن بشار. قال: حدثنا يوسف بن يعقوب. والترمذي (٢٠٠٨) قال: حدثنا محمد بن بشار، والحسين بن أبي كبشة البصري. قالا: حدثنا يوسف بن يعقوب السدوسي.\nكلاهما - حماد بن سلمة، ويوسف بن يعقوب - عن أبي سنان القسملي الشامي، عن عثمان بن أبي سودة، فذكره.","vol":"9","page":533},{"text":"<span data-type=\"title\" id=toc-1588>الفصل الثالث عشر: في فضل أعمال وأقوال مشتركة الأحاديث ومتفرقة</span>، وفيه خمسة عشر نوعًا\n<span data-type=\"title\" id=toc-1589>نوع أول</span>\n٧٢٧٤ - (ت) معاذ بن جبل - ﵁ - قال: «كنت مع رسولِ الله - ﷺ- في سفر، فأصبحتُ يومًا قريبًا منه ونحنُ نسيرُ، فقلتُ: يا رسولَ الله، أخبرني بعمل يدخلني الجنة، ويباعدني من النار، قال: لقد سألتني عن عظيم، وإنه لَيَسير على من يَسَّرَهُ الله عليه، تعبدُ الله، ولا تشرك به ⦗٥٣٥⦘ شيئًا، وتقيمُ الصلاة، وتؤتي الزكاةَ، وتصومُ رمضان، وتحجُّ البيتَ، ثم قال: ألا أدلُّك على أبواب الخير؟ قلتُ: بلى يا رسولَ الله، قال: الصومُ جُنَّة، والصدقةُ تُطفئُ الخطيئةَ كما يُطفئُ الماءُ النار، وصلاةُ الرجل في جَوف الليل شعارُ الصالحين (١)، ثم تلا قوله تعالى: ﴿تتجافى جنوبُهم عن المضاجع يدعون ربهم خوفًا وطمعًا ...﴾ الآية [السجدة: ١٦] ثم قال: ألا أخْبِرُك برأس الأمرِ وعَمودِه، وذِرْوَةِ سَنامه؟ قلتُ: بلى يا رسول الله، قال: رأْس الأمرِ الإِسلامُ، وعمودُه الصلاةُ، وذِروَةُ سَنامه الجهادُ، ثم قال: أَلا أُخبرك بملاك ذلك كلِّه؟. قلتُ: بلى يا رسولَ الله، قال: كُفَّ عليك هذا - وأشار إلى لسانه - قلتُ: يا نبيَّ الله، وإنَّا لمؤاخذونَ بما نتكلم به؟ قال: ثَكِلتْك أمُّك معاذ، وهل يَكُبُّ الناسَ في النار على وجوههم - أو قال: على مَناخِرهم - إلا حصائدُ ألسنتهم؟» . أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شعار الصالحين) الشعار: العلامة، وهو ما يتنادى به الناس في الحرب مما يكون بينهم علامة يتعارفون بها. ⦗٥٣٦⦘\n(ذِروة سَنامه) سَنام الناقة: معروف، وذِروته أعلاه، والمراد: أعلى موضع في الإسلام، وأشرفه.\n(بملاك ذلك) ملاك الأمر، قِوَامه، وما يتم به، تفتح ميمه وتكسر.\n(حصائد ألسنتهم) الحصائد: جمع حصيدة، وهي ما يحصد من الزرع، شبه اللسان وما يقتطع به من القول بحدّ المنجل وما يقطع به من النبات.\n_________\n(١) جملة \" شعار الصالحين \" ليست في أكثر نسخ الترمذي.\n(٢) رقم (٢٦١٩) في الإيمان، باب ما جاء في حرمة الصلاة، ورواه أيضًا أحمد في \" المسند \" وابن ماجة في \" سننه \"، وهو حديث صحيح بطرقه، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٣١) قال: حدثنا عبد الرزاق. وعبد بن حميد (١١٢) قال: أخبرنا عبد الرزاق. وابن ماجة (٣٩٧٣) قال: حدثنا محمد بن أبي عمر العدني، قال: حدثنا عبد الله بن معاذ. والترمذي (٢٦١٦) قال: حدثنا ابن أبي عمر، قال: حدثنا عبد الله بن معاذ الصنعاني. والنسائي في الكبرى «تحفة الأشراف» (١١٣١١) عن محمد بن عبد الأعلى، عن محمد بن ثور.\nثلاثتهم - عبد الرزاق، وعبد الله بن معاذ، ومحمد بن ثور - عن معمر، عن عاصم بن أبي النجود، عن أبي وائل، فذكره.\nقلت: في حديث معمر عن أهل العراق شيء وقد قال يحيى بن معين: إذا حدثك معمر عن العراقيين فخالفه إلا عن الزهري وابن طاوس فإن حديثه عنهما مستقيم. فأما أهل الكوفة وأهل البصرة فلا؟ وابن أبي النجود «بهدلة» كوفي.\nوقال يحيى: وحديث معمر عن ثابت وعاصم بن أبي النجود وهشام بن عروة وهذا الضرب مضطرب كثير الأوهام وأيضا عاصم بن بهدلة له أوهام وحديثه في الصحيحين مقرون كما قال الحافظ، فالعجب ممن صححه.","vol":"9","page":534},{"text":"٧٢٧٥ - (خ م) أبو هريرة - ﵁ - أنَّ أعرابيًا جاء إلى رسولِ الله - ﷺ-، فقال: يا رسول الله، دُلَّني على عمَِل إذا عملتُه دَخَلْتُ الجنةَ، قال: تعبدُ الله، ولا تُشرك به شيئًا، وتقيمُ الصلاةَ المكتوبةَ، وتُؤدِّي الزَّكاة المفروضةَ، وتصومُ رمضانَ، قال: والذي نفسي بيده لا أزيدُ على هذا شيئًا، ولا أنقص منه، فلما ولَّى قال النبيُّ - ﷺ-: «مَنْ سَرَّه أن ينظرَ إلى رجل من أهل الجنة، فلينظر إلى هذا» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٣ / ٢١٠ في الزكاة، باب وجوب الزكاة، ومسلم رقم (١٤) في الإيمان، باب بيان الإيمان الذي يدخل به الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٤٢) . والبخاري (٢/١٣٠) قال: حدثني محمد بن عبد الرحيم. ومسلم (١/٣٣) قال: حدثني أبو بكر بن إسحاق.\nثلاثتهم - أحمد بن حنبل، ومحمد بن عبد الرحيم، وأبو بكر - عن عفان بن مسلم، قال: حدثنا وهيب، قال: حدثنا يحيى بن سعيد، وهو أبو حيان التيمي، عن أبي زرعة، فذكره.\n* أخرجه البخاري (٢/١٣١) قال: حدثنا مسدد، عن يحيى، عن أبي حيان، قال: أخبرني أبو زرعة، عن النبي -ﷺ- به مرسلا.","vol":"9","page":536},{"text":"٧٢٧٦ - (خ م س) أبو أيوب الأنصاري - ﵁ -: أن رجلًا أتى النبيَّ - ﷺ- فقال: «أخبرني بعمل يُدْخِلُني الجنَّةَ، ويباعدني من النار، فقال القوم: ما لَهُ؟ ما لَهُ؟ فقال النبيُّ - ﷺ-: أرَبَّ ما لَهُ؟ تعبدُ ⦗٥٣٧⦘ الله لا تُشْرك به شيئًا، وتقيمُ الصلاةَ، وتُؤتي الزكاةَ، وتَصِلُ الرَّحِمَ، ذَرْهَا، كأنه كان على راحلته» .\nزاد في رواية: فلما أدبر قال رسولُ الله - ﷺ-: «إنْ تَمَسَّك بما أمرتُهُ به دخل الجنة» .\nوفي أخرى «أن أعرابيًّا عَرَض للنبيِّ - ﷺ- وهو في سفر، فأخذ بخِطام ناقتِهِ - أو بزمامِها - ثم قال: يا رسولَ الله - أو يا محمد - أخبرني بما يُقَرِّبني من الجنة، ويُباعدُني من النار، قال: فكفَّ النبيُّ - ﷺ-، ثم نظر في أصحابه، ثم قال: لقد وُفِّقَ - أو لقد هُدِيَ - قال: كيف قلتَ؟ قال: فأعاد، فقال النبيُّ - ﷺ-: تعبدُ الله ... وذكر الحديث، وقال في آخره: دع الناقة» . أخرجه البخاري ومسلم.\nوفي رواية النسائي: أن رجلًا قال: يا رسولَ الله، أخبرني بعمل يُدخِلُني الجنة، فقال رسولُ الله - ﷺ-: «تعبدُ الله ولا تشركُ به شيئًا، وتقيم الصلاة» وذكر باقي الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرب) قد روي هذا الحديث «أَرِبَ» بوزن علم، على أنه فعل ⦗٥٣٨⦘ ماض، و«أرِب» بوزن حَذر، وأَرَبٌ بوزن حَسَنٌ على أنهما اسمان، فمعنى الأول: دعا عليه بالافتقار من الأرب، وهو الحاجة، أو بتساقط الآراب وهي الأعضاء، ويكون الدعاء عليه بمعنى التعجب منه. كما يقال: تَرِبَتْ يداك، لمن يكون قد فعل ما يستحسن ويتعجَّب منه، ولا يُراد به الذم، وإنما يراد به المدح، على أن دعاء النبي - ﷺ- على الناس في حالة الغضب مأمون العاقبة، لأنه اتخذ عند الله ﷿ عهدًا أن يجعل دعاءه على من دعا عليه رحمة له وبركة، وقيل: المراد به التعجب من حرص السائل، فجرى مجرى قول الرجل: لله درُّه، وأما أَرِب- بوزن حَذِر - فهو الرجل الفَطِنُ الحاذِق الخبير، وهو مرفوع، لأنه خبر مبتدأ محذوف، تقديره: هو أرِبٌ، وأما أرَب - بوزن حَسَن - فهو الحاجة، وأما قوله: «ماله»، فعلى الروايتين الأوليين: معناها الاستفهام، أي: ما خَطْبُهُ، وما شَأنُهُ؟ ويكون التقدير: أنه دعاء عليه أو تعجُّب منه، أو أخبر عنه بالفِطْنَة على ما فسرنا، ثم قال: «ماله» أي: لم يستفتى عما هو ظاهر بيِّن لكل فَطِنٌ، ثم التفت إليه، فقال: تعبد الله، وعدَّد الأشياء التي أمره بها في الحديث، وعلى الرواية الثالثة: تكون «ما» زائدة تفيد معنى التقليل، وتقديره: له حاجة ما، قال الهروي: قال الأزهري: معناه: حاجةٌ جاءت به، ثم قال له: «تعبد الله ... الحديث» .\n(ذرها): اتركها، ذَرْتُه عن كذا، أي: دفعته عنه.\n_________\n(١) رواه البخاري ٣ / ٢٠٨ في الزكاة، باب وجوب الزكاة، وفي الأدب، باب فضل صلة الرحم، ومسلم رقم (١٣) في الإيمان، باب بيان الإيمان الذي يدخل به الجنة، والنسائي ١ / ٢٣٤ في الصلاة، باب ثواب من أقام الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٤١٧) قال: حدثنا يحيى. والبخاري في «الأدب المفرد» (٤٩) قال: حدثنا أبو نعيم. ومسلم (١/٣٢) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. ثلاثتهم - يحيى، وأبو نعيم، وعبد الله بن نمير - قالوا: حدثنا عمرو بن عثمان بن عبد الله بن موهب.\n٢ - وأخرجه أحمد (٥/٤١٨) . والبخاري (٨/٦) قال: حدثني عبد الرحمن. ومسلم (١/٣٣) قال: حدثني محمد بن حاتم. وعبد الرحمن بن بشر. والنسائي (١/٢٣٤) وفي الكبرى (٣٢٠) قال: أخربنا محمد بن عثمان بن أبي صفوان الثقفي. أربعتهم - أحمد، وعبد الرحمن، وابن حاتم، وابن عثمان - قالوا: حدثنا بهز بن أسد، قال: حدثنا شعبة، قال: حدثنا محمد بن عثمان بن عبد الله بن موهب، وأبوه عثمان بن عبد الله.\n٣ - وأخرجه البخاري (٢/١٣٠) قال: حدثنا حفص بن عمر. وفي (٨/٥) قال: حدثنا أبو الوليد. كلاهما - حفص، وأبو الوليد - قالا: حدثنا شعبة، عن ابن عثمان بن عبد الله بن موهب.\n٤ - وأخرجه مسلم (١/٣٣) قال: حدثنا يحيى بن يحيى التميمي، قال: أخبرنا أبو الأحوص. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص، عن أبي إسحاق.\nأربعتهم - عمرو، ومحمد، وعثمان، وأبو إسحاق - عن موسى بن طلحة، فذكره.","vol":"9","page":536},{"text":"٧٢٧٧ - () أنس بن مالك - ﵁ -: «أن رجلًا أتى رسولَ الله - ﷺ- بعرفةَ، فدنا منه حتى اختلفت عنق راحلته مع عنق راحلة رسول الله - ﷺ-، فقال: يا رسولَ الله، أنبئني بعمل يُنَجِّيني من عذاب الله، ويدخلني الجنة، فقال له رسولُ الله - ﷺ-: اعبُدِ الله، ولا تشرك به شيئًا، وأقِم الصلاة، وأدِّ الزكاةَ، وصُمْ رمضان، وحُجَّ، واعتمرْ، وانظر ما تحبُّ من الناس أن يأتوك به فافعله بهم، وما تكره من الناس أن يأتوه إليك فَذَرْهُ عنهم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ويشهد لأكثره معنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين،لم أهتد إليه.","vol":"9","page":539},{"text":"٧٢٧٨ - (ت) معاذ بن جبل - ﵁ - أن رسولَ الله - ﷺ- قال: «من صام رمضان، وصلَّى الصلوات، وحجَّ البيتَ - لا أدري أذكَرَ الزكاةَ أم لا - كان حقًا على الله أن يَغْفِرَ له، إن هاجر في سبيل الله، أو مكث بأرضِهِ التي وُلِدَ فيها»، قال معاذ: ألا أُخْبِرُ بها الناس؟ فقال رسولُ الله - ﷺ-: «ذَرِ الناسَ يعملون، فإن في الجنة مائةَ درجة، ما بين كلِّ درجتين كما بين السماء والأرض، والفردوسُ أعلى الجنة وأوسطُها، وفوق ذلك عرشُ الرحمن، ومنها تفجَّرُ أنهار الجنة، فإذا سألتم الله، فاسألوه الفردوسَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٣٢) في صفة الجنة، باب ما جاء في صفة درجات الجنة، وهو حديث حسن، يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٣٢) قال:حدثنا روح، قال: حدثنا زهير بن محمد. وفي (٥/٢٤٠) قال: حدثنا سريج بن النعمان، قال: حدثنا عبد العزيز - يعني الدراوردي -.وابن ماجة (٤٣٣١) قال: حدثنا سويد بن سعيد، قال: حدثنا حفص بن ميسرة. والترمذي (٢٥٣٠) قال: حدثنا قتيبة وأحمد بن عبدة الضبي البصري، قالا: حدثنا عبد العزيز بن محمد.\nثلاثتهم - زهير، وعبد العزيز بن محمد الدراوردي، وحفص بن ميسرة - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nقلت: في سماع عطاء بن يسار من معاذ نظر كما نص على ذلك الحافظ.","vol":"9","page":539},{"text":"٧٢٧٩ - (س) أبو الدرداء - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ أقامَ الصلاةَ، وآتى الزكاةَ، ومات لا يشرك بالله شيئًا، كان حقًا على الله أن يَغْفِرَ له، هاجر أو مات في مولده، فقلنا: يا رسولَ الله، ألا نُخْبِرُ بها الناس فيَسْتبْشِروا بها؟ قال: إنَّ في الجنة مائةَ درجة، ما بين كلِّ درجتين كما بين السماء والأرض، أعَدَّها الله للمجاهدين في سبيله، ولولا أن أشقَّ على المؤمنين، ولا أجِد ما أحملهم عليه، ولا تطيب أنفسهم أن يتخلّفوا بعد، ما قعدتُ خلف سَرِية، ولَوَدِدْتُ أني أُقْتَلُ، ثم أُحْيا ثم أُقتَل» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢٠ في الجهاد، باب درجة المجاهد في سبيل الله ﷿، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٠) . وفي «عمل اليوم والليلة» (١١٢٧) قال: أخبرنا هارون بن محمد بن بكار بن بلال، قال: حدثنا محمد بن عيسى بن القاسم بن سميع، قال: حدثنا زيد بن واقد، قال: حدثني بسر بن عبيد الله، عن أبي إدريس الخولاني، فذكره.\nقلت: فيه محمد بن عيسى بن القاسم بن سميع قال أبو حاتم الرازي: لا يحتج به وأورده ابن الجوزي في الضعفاء والمتروكين.","vol":"9","page":540},{"text":"٧٢٨٠ - (س) سَبرة بن أبي فاكه (١) - ﵁ - قال: سمعتُ النبيَّ - ﷺ- يقول: «إنَّ الشيطانَ قَعَدَ لابن آدم بأطْرُقه، قَعَدَ في طريق الإسلام، فقال: تُسْلِمُ وتَذَرُ دِينَك ودِين آبائك وآباء آبائِك؟ فعصاه وأسلم، وقَعَدَ له بطريق الهجرة، فقال: تُهاجِرُ وتَذَرُ أرضك وسماءَك؟ وإنما مَثَلُ المهاجر كَمَثَلِ الفرس في الطِّوَل، فعصاه فهاجر، ثم قَعَدَ له بطريق الجهاد، فقال: تُجاهِدُ؟ فهو جهد النفس والمال، فتُقاتِل فتُقْتَل، فتُنكَح المرأة ويُقسَم المال؟ فعصاه فجاهد، قال رسولُ الله - ﷺ-: «فَمَنْ فَعَلَ ذلك كان حقًَّا على الله أن يُدْخِلَهُ الجنة، وإن غَرِق كان حقًَّا على الله ⦗٥٤١⦘ أن يدخله الجنة، أو وقصَته دابته كان حقًّا على الله أن يُدْخِلَهُ الجنة» . أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إن الشيطان قَعَد) قد جاء في لفظ الحديث، قال: «قعد الشيطان لابن آدم بأطْرُقِهِ» يريد جمع طريق، والمعروف في جمع طريق: أطرِقة، وهو جمع قلة، والكثرة: طرق، فأما «أطرق» في جمع طريق فلم أسمعه ولا رأيته، وأما أفْعِلَةُ في جمع فَعِيل، فقد جاء كثيرًا، قالوا: رَغِيف وأرغفة، وجَرِيب وأجْرِبة، وكثيب وأكثبة، وسَرير وأسِرَّة، فأما أفعل في جمع فعيل: فلم يَجِيء إلا فيما كان مؤنثًا نحو: يمين وأيْمُن، فإن كان نظر في جمع طريق إلى جواز تأنيثها، فجمعها جمع المؤنث، فقال: طريق وأطرق، فيجوز، فإن الطريق يذكر ويؤنث، تقول: الطريق الأعظم، والطريق العظمى.\n(الطِّوَل): الحبلى.\n_________\n(١) في المطبوع: سبرة بن أبي فاكهة، وهو خطأ.\n(٢) ٦ / ٢١ و٢٢ في الجهاد، باب ما جاء لمن أسلم وهاجر وجاهد، وإسناده حسن، قال الحافظ في \" الإصابة \": إسناده حسن، إلا أن في إسناده اختلافًا، وصححه ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٨٣) . والنسائي (٦/٢١) قال: أخبرني إبراهيم بن يعقوب.\nكلاهما - أحمد، وإبراهيم - قالا: حدثنا هاشم بن القاسم، قال: حدثنا أبو عقيل عبد الله بن عقيل، قال: حدثنا موسى بن المسيب، عن سالم بن أبي الجعد، فذكره.","vol":"9","page":540},{"text":"٧٢٨١ - (س) فضالة بن عبيد - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «أنا زعيم - والزعيم الحَميل - لمن آمن بي وأسلم وهاجر ببيت في ربض الجنة، وببيت في وسط الجنة، وأنا زعيم لمن آمن بي وجاهد في سبيل الله ببيت في رَبَضِ الجنة، وبيت في وسط الجنة، وبيت في أعلى ⦗٥٤٢⦘ غرف الجنة، من فعل ذلك، لم يَدَعْ للخير مطلبًا، ولا من الشر مهربًا، يموت حيث شاء أن يموتَ» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زعيم) الزعيم: الكفيل، وكذلك الحميل.\n(ربض الجنة): أدناها، وربَضُ المدينة: ما حولها.\n_________\n(١) ٦ / ٢١ في الجهاد، باب ما لمن أسلم وهاجر وجاهد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢١) قال: قال الحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن وهب، قال: أخبرني أبو هانئ، عن عمرو بن مالك الجنبي، فذكره.","vol":"9","page":541},{"text":"٧٢٨٢ - (خ) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «قال الله تعالى: من عادى لي وَلِيًّا، فقد آذَنتُه بحرب، وما تقرَّب إليَّ عبدي بشيء أحبَّ إليَّ مِنْ أداءِ ما افترضتُ عليه، ولا يزال عبدي يتقرَّب إليَّ بالنوافل حتى أُحِبَّهُ، فإذا أحببتُهُ كُنتُ سمعَه الذي يسمع به، وبصرَه الذي يبصر به، ويده التي يبطش بها، ورجله التي يمشي بها، وإن سألَني أعْطَيتُه، وإن استَعَاذَ بي أعَذْتُه، وما تردَّدتُ عن شيء أنا فاعله، تردّدي عن نفس المؤمن، يكره الموت وأنا أكره مَساءَتَه» . أخرجه البخاري (١) .\n_________\n(١) ١١ / ٢٩٢ - ٢٩٥ في الرقاق، باب التواضع، وانظر \" الفتح \"، وما قاله الحافظ ابن رجب الحنبلي في \" جامع العلوم والحكم \" حول هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٦٥٠٢) حدثني محمد بن عثمان بن كرامة، حدثنا خالد بن مخلد، حدثنا سليمان بن بلال، حدثني شريك بن عبد الله بن أبي نمر، عن عطاء، عن أبي هريرة، فذكره.","vol":"9","page":542},{"text":"٧٢٨٣ - (د س) عبيد بن خالد السلمي - ﵁ - قال: آخى رسولُ الله - ﷺ- بين رجلين، فقُتِل أحدُهما، وماتَ الآخَرُ بعده بجمعة ⦗٥٤٣⦘ أو نحوها، فصلَّيْنَا عليه، فقال رسولُ الله - ﷺ-: ما قلتم؟ فقالوا: دَعَوْنا له، وقلنا: اللهم اغْفِرْ له، وألْحِقه بصاحبه، فقال رسولُ الله - ﷺ-: «فأين صلاتُهُ بعد صلاتِهِ، وصومُهُ بعد صومِهِ - شك شُعبة في صومِهِ - وعملَهُ بعد عملِهِ؟ فإن بينهما كما بين السماء والأرض» أخرجه أبو داود، وأخرجه النسائي وقال: «ومات الآخَر بعده، فصلَّينا عليه» ولم يذكر الصوم (١) .\n_________\n(١) رواه أبو داود رقم (٢٥٢٤) في الجهاد، باب في النور يرى عند قبر الشهيد، والنسائي ٤ / ٧٤ في الجنائز، باب الدعاء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٥٠٠) و(٤/٢١٩) قال: حدثنا أبو النضر. وفي (٤/٢١٩) قال: حدثنا محمد بن جعفر. وفي (٤/٢١٩) قال: حدثنا عفان. وأبو داود (٢٥٢٤) قال: حدثنا محمد بن كثير. والنسائي (٤/٧٤) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله.\nخمستهم - أبو النضر، ومحمد بن جعفر، وعفان، ومحمد بن كثير، وعبد الله بن المبارك - عن شعبة، عن عمرو بن مرة، قال: سمعت عمرو بن ميمون، عن عبد الله بن ربيعة السلمي، فذكره.","vol":"9","page":542},{"text":"٧٢٨٤ - (س) أبو سعيد وأبو هريرة - ﵄ - قالا: خطبنا رسولُ الله - ﷺ- فقال: «والذي نفسي بيده - ثلاث مرات، ثم أكَبَّ، فأكبَّ كلُّ رجل منَّا يبكي، لا يدري: على ماذا حلف، ثم رفع رأسه وفي وجهه البُشْرَى، فكانت أحبَّ إلينا من حُمْرِ النَّعَم، قال: ما من عبد يُصَلِّي الصلواتِ الخمس، ويصومُ رمضانَ، ويُخْرِجُ الزكاةَ، ويجتنبُ الكبائرَ السبعَ، إلا فُتِحَتْ له أبوابُ الجنة، وقيل له: ادخل بسلام» أخرجه النسائي (١) .\n_________\n(١) ٥ / ٨ في الزكاة، باب وجوب الزكاة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/٨) أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، قال: أنبأنا خالد، عن ابن أبي هلال عن نعيم المجمر أبي عبد الله، قال: أخبرني صهيب أنه سمع من أبي هريرة ومن أبي سعيد يقولان، فذكره.","vol":"9","page":543},{"text":"٧٢٨٥ - (د) أبو أمامة الباهلي - ﵁ - قال: قال رسولُ الله - ﷺ-: «ثلاثة كلُّهم ضامن على الله: رجل خَرَجَ غازيًا في سبيل الله، فهو ضامِن على الله ﷿، حتى يتوفَّاه الله، فيدخله الجنة، أو يَرُدُّهُ بما نال من ⦗٥٤٤⦘ أجر أو غنيمة، ورجل راح إلى المسجد، فهو ضامن على الله ﷿، حتى يتوفَّاه الله فيدخله الجنة، ورجل دخل بيته بسلام، فهو ضامن على الله ﷿» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضامن على الله) ضامن فاعل بمعنى مفعول، كقوله تعالى: ﴿عيشة راضية﴾ [القارعة: ٧] أي: مرضية، المعنى: مضمون على الله، وقوله: «كلهم» أي: كل منهم.\n(دخل بيته بسلام) إذا دخل بيته يسلّم، أو أراد به لزوم البيت وطلب السلامة من الفتن، يرغِّبه في العزلة والإقلال من الخلطة.\n_________\n(١) رقم (٢٤٩٤) في الجهاد، باب فضل الغزو في البحر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في «الأدب المفرد» (١٠٩٤) قال: حدثنا هشام بن عمار، قال: حدثنا صدقة ابن خالد، قال: حدثنا أبو حفص عثمان بن أبي العاتكة. وأبو داود (٢٤٩٤) قال: حدثنا عبد السلام بن عتيق، قال: حدثنا أبو مسهر، قال: حدثنا إسماعيل بن عبد الله، قال: حدثنا الأوزاعي.\nكلاهما - عثمان، والأوزاعي - عن سليمان بن حبيب، فذكره.","vol":"9","page":543},{"text":"٧٢٨٦ - (د) معاذ بن أنس الجهني - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن الصلاةَ والصيامَ والذِّكْرَ تُضاعفُ على النفقة في سبيل الله بسبعمائة ضِعْف» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٩٨) في الجهاد، باب في تضعيف الذكر في سبيل الله تعالى، وفي سنده زبان بن فائدة، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٣٨) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. (ح) وحدثنا يحيى بن غيلان، قال: حدثنا رشدين عن زبان. وفي (٣/٤٤٠) قال: حدثنا إسحاق بن عيسى، قال: حدثنا ابن لهيعة، عن خير بن نعيم الحضرمي. وأبو داود (٢٤٩٨) قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب، عن يحيى بن أيوب، وسعيد بن أبي أيوب، عن زبان بن فائد.\nكلاهما - زبان، وخير بن نعيم - عن سهل بن معاذ بن أنس، فذكره.\nوفي سند أبي داود زبان بن فائدة وهو ضعيف.","vol":"9","page":544},{"text":"٧٢٨٧ - (م) جابر - ﵁ - قال: قال النعمان بن قَوْقَل: «يا رسول الله أرأيتَ إذا صليتُ المكتوبة، وحَرَّمْتُ الحرامَ، وأحْلَلْتُ ⦗٥٤٥⦘ الحلالَ، ولم أزِدْ على ذلك شيئًا، أدخلُ الجنةَ؟ فقال النبيُّ - ﷺ-: نعم» .\nوفي رواية: «أن رجلًا سأل النبيَّ - ﷺ- فقال: أرأيتَ إذا صليتُ المكتوبةَ وصمتُ رمضانَ، وأحْلَلْتُ الحلالَ، وحرَّمْتُ الحرامَ، ولم أزدْ على ذلك شيئًا، أدخلُ الجنةَ؟ قال: نعم، قال: والله لا أزيدُ على ذلك شيئًا» .\nوفي أخرى مثل الأولى، ولم يذكر «ولم أزد على ذلك شيئًا» .\nأخرجه مسلم (١) .\n_________\n(١) رقم (١٥) في الإيمان، باب بيان الإيمان الذي يدخل به الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٥) حدثني سلمة بن شبيب، حدثنا الحسن بن أعين، حدثنا معقل - وهو ابن عبيد الله - عن أبي الزبير، عن جابر، فذكره.","vol":"9","page":544},{"text":"٧٢٨٨ - (ت) أبو أمامة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يَخْطُبُ في حَجَّةِ الوَدَاعِ، فقال: «اتَّقُوا الله، وصَلُّوا خمسَكم، وصوموا شهْرَكم، وأدُّوا زكاةَ أموالكم، وأطيعوا ذَا أمركم، تدخلوا جَنَّةَ ربِّكم» قال الراوي: قلت لأبي أُمامة: مُنذُ كم سمعتَ هذا الحديثَ؟ قال: سمعتُه وأنا ابنُ ثلاثين سنة. أخرجه الترمذي (١) .\n_________\n(١) في الصلاة، باب ما ذكر في فضل الصلاة، وقال: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٥١، والحاكم في \" المستدرك \" ١ / ٩ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٦١٦) حدثنا موسى بن عبد الرحمن الكوفي، حدثنا زيد بن الحباب، أخبرنا معاوية بن صالح، حدثني سليم بن عمار، قال: سمعت أبا أمامة، فذكره.","vol":"9","page":545},{"text":"٧٢٨٩ - () أبو قلابة: أنَّ رسولَ الله - ﷺ- خَطَبَ الناس، فقال: «اعبُدوا الله، ولا تشركوا به شيئًا، وأقيموا الصلاةَ، وآتوا الزكاةَ، وحُجُّوا، واعْتَمِرُوا، واستقيموا يُسْتَقَمْ لكم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وإسناده منقطع، ومعناه صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه رزين، وإسناده منقطع.","vol":"9","page":545},{"text":"٧٢٩٠ - (ت) الحارث الأشعري - ﵁ - أن رسولَ الله - ﷺ- قال: إن الله ﵎ أمر يحيى بنَ زكريا بخمس كلمات: أن يعملَ بها، ويأمرَ بني إسرائيل أن يعملوا بها، وإنه كاد أن يُبطِئ بها، فقال له عيسى: إن الله أمرك بخمس كلمات: أن تعملَ بها، وتأمر بني إسرائيل أن يعملوا بها، فإما أن تأمرَهم، وإما أن آمرَهم، فقال يحيى: [أخْشَى إن سبقتني بها] أن يُخْسَفَ بي أو أُعَذّب، فَجَمَع الناسَ في بيت المقدس، فامتلأ المسجدُ، وقعدوا على الشُّرَف، فقال: إن الله أمرني بخمس كلمات: أن أعملَ بهنَّ، وآمرَكم أن تعملوا بهنَّ، أوَّلُهنَّ: أن تعبُدوا الله، ولا تشرِكوا به شيئًا، فإنَّ [مَثَل] مَنْ أشرك بالله شيئًا كمثلِ رجل اشترى عبدًا من خالص ماله بذهب أو وَرِق، فقال: هذه داري، وهذا عملي، فاعملْ وأدِّ إليَّ، فكان يعمل ويؤدِّي إلى غير سيده، فأيُّكم يرضى أن يكون عبدُه كذلك؟ وإن الله أمرَكم بالصلاة، فإذا صلَّيتُم فلا تلتفتوا، فإنَّ الله يَنْصِب وجهه لوجه عبده في صلاته، ما لم يلتفتْ، وآمرُكم بالصيام، فإنَّ مَثَل ذلك كمثل رجل في عصابة معه صُرَّة فيها مِسك، كلهم يعجب - أو يعجبه - ريحها، وإنَّ ريح الصائم أطيب عند الله من ريح المسك، وآمرُكم بالصدَقةِ، فإن مَثَلَ ذلك كمثلِ رجل أسَره العدوُّ، فأوثقوا يديه إلى عنقه، وقَدَّمُوه ليضربوا عنقه، فقال: أنا أفْدِي نفسي منكم بالقليل، والكثير، ففَدَى نَفْسَه منهم، وآمرُكم أن ⦗٥٤٧⦘ تَذْكروا الله، فإن مَثَل ذلك كمثل رجل خرج العدوُّ في أثره سِراعًا، حتى إذا أتى على حِصْن حصين أحرز نفسه منهم، وكذلك العبدُ لا يُحْرِزُ نفسه من الشيطان إلا بِذِكر الله، وقال رسولُ الله - ﷺ-: «وأنا آمركم بخمس الله أمرني بِهِنَّ: السمعُ والطاعةُ والجهادُ، والهجرةُ، والجماعة، فإنه من فارق الجماعة قِيْدَ شِبْر، فقد خَلَعَ رِبْقَةَ الإسلام من عُنُقِهِ، إلا أن يُراجِعَ، ومن دعا دعوى الجاهلية، فإنه من جُثَى جهنم، فقال رجل: يا رسول الله وإن صام وإن صلَّى؟ قال: وإن صام وإن صلَّى، فادْعوا بدعوى الله التي سماكم المؤمنين عبادَ الله» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العصابة): الجماعة من الناس، قيل: تبلغ الأربعين.\n(الرِّبْقَة) في الأصل: حَبْلٌ فيه عُرى كثيرة تُشَدّ به الغنم، الواحدة منها رِبْقة، فاستعار للإسلام رِبقَة، يعني بها: العروة يَشُدَّ بها المسلم نفسه من عُرى الإسلام.\n(جُثى) جمع جثوة بالضم، وهي الشيء المجموع من جماعات جهنم، هذا فيمن رواها مخففة، ومن رواها «جُثِّي» - مشددة - فإنه أراد ⦗٥٤٨⦘ الذين يجثون على الركب، واحدها: جاثٍ، من قوله تعالى: ﴿حَوْلَ جهنم جِثيًّا﴾ [مريم: ٦٨] قال الهروي: وهذا أحب إلى أبي عبيد.\n_________\n(١) رقم (٢٨٦٧) في الأمثال، باب ما جاء في مثل الصلاة والصيام والصدقة، وقال الترمذي: هذا حديث حسن صحيح غريب، وهو كما قال، وأخرجه أيضًا ابن خزيمة وابن حبان في \" صحيحيهما \"، والحاكم في \" المستدرك \" وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٨٦٣) حدثنا محمد بن إسماعيل، حدثنا موسى بن إسماعيل، حدثنا أبان بن يزيد، حدثنا يحيى بن أبي كثير، عن زيد بن سلام، أن أبا سلام حدثه أن الحارث الأشعري حدثه، فذكره.","vol":"9","page":546},{"text":"٧٢٩١ - (ت) ابن عباس - ﵁ - قال: قال رسولُ الله - ﷺ-: «أتاني الليلة آتٍ من ربي - وفي رواية: [أتاني] ربي - في أحسن صورة، فقال لي: يا محمد، قلتُ: لبيك ربي وسعديك، قال: هل تدري فيم يختصم الملأ الأعلى؟ قلتُ: لا أعلم، قال: فوضع يده بين كَتِفَيَّ حتى وجدتُ بَرْدَها بين ثَدْيَيَّ - أو قال: في نَحْرِي - فَعَلِمْتُ ما في السماوات وما في الأرض - أو قال: ما بين المشرق والمغرب- قال: يا محمد، أتدري فيم يختصم الملأ الأعلى؟ قلت: نعم في الدَّرَجاتِ والكفَّاراتِ، ونقلِ الأقدام إلى الجماعات، وإسباغِ الوضوء في السَّبَراتِ المكروهات (١)، وانتظارِ الصلاة بعد الصلاة، ومن حافظ عليهن عاش بخير، ومات بخير، وكان من ذنوبه كيوم ولدته أمه، قال: يا محمد، قلتُ: لبيك وسعديكَ، فقال: إذا صليتَ، فقل: اللهم إني أسألكَ فِعْلَ الخيراتِ، وتَرْكَ المنكراتِ، وحُبَّ المساكين، وإذا أردتَ بعبادك فِتنة فاقبِضْني إليك غير مفتون، قال: والدَّرجاتُ: إفشاءُ السلام، وإطعامُ الطعام، والصلاةُ بالليل والناس نيام» أخرجه الترمذي (٢) . ⦗٥٤٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في أحسن صورة): الصورة ترد في كلام العرب على ظاهرها، وعلى معنى حقيقة الشيء وهيئته، وعلى معنى صفته، يقال: صورة الفعل كذا وكذا، أي: هيئته، وصورة الأمر كذا وكذا، أي: صفته، فيكون المراد بها بما جاء في الحديث: أنه أتاه في أحسن صفة (*)، ويجوز أن يعود المعنى إلى النبي - ﷺ-، أي: أتاني ربي وأنا في أحسن صورة، ويجري في معاني الصورة كلها عليه إن شئت ظاهر الصورة والهيئة والحقيقة أو الصفة، فأما إطلاق ظاهر الصورة على الله، فلا، تعالى الله عن ذلك علوًّا كبيرًا.\n(الملأ الأعلى) الملأ: أشراف الناس وسادتهم، وأراد بالملأ الأعلى: الملائكة المقربين.\n(السبَرات) جمع سَبرة، وهي شدة البرد.\nوقوله: «المكروهات» أراد به: البرد الشديد، أو العلة تصيب الإنسان، فيتأذَّى بمسّ الماء، ويتضرَّرُ به، وقيل: أراد به إعواز الماء وقِلَّته حتى لا يقدر عليه إلا بالغالي من الثمن.\nوأما قوله «فذلكم الرباط»: فمعناه أن يكون الرباط مصدرًا، من قولك: رابطتُ: إذا لازمت الثغرَ وأقمت به رباطًا، جعل المواظبةَ على الصلاة والمحافظة على أوقاتها كرباط المجاهد، وقيل: هو أن يجعل الرِّباط ⦗٥٥٠⦘ اسمًا لما يُربَط به الشيء، كالعقال لما يُعقَل به، يريد أن هذه الخلال تربط صاحبها عن المعاصي وتكفُّه عن المحارم.\n(التعقيب) أراد بالتعقيب: الإقامة في المساجد بعد قضاء الصلاة، والصلاة بعد الصلاة، وكلُّ من فعل شيئًا بعد شيء فقد عقَّب.\n_________\n(١) في نسخ الترمذي المطبوعة: وإسباغ الوضوء في المكروهات.\n(٢) رقم (٣٢٣١) و(٣٢٣٢) في التفسير، باب ومن سورة (ص)، ورواه أيضًا أحمد في \" المسند \" ١ / ٣٦٨ وهو حديث صحيح، وفي الباب عن معاذ بن جبل، وعبد الرحمن بن عائش، وللحافظ ابن رجب الحنبلي رسالة في شرح هذا الحديث، سماها \" اختيار الأولى في شرح حديث اختصام الملأ الأعلى \" فلتراجع فإنها قيمة.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\n\" تأويل الصورة في النصوص بالصفة ليس بجيد، بل لله صورة حقيقة لائقة به، كما أن له صفات كاملة حقيقة لائقة به أيضًا، وإثبات الصورة لربنا لا يلزم منه أن تكون مشابهة لصورة المخلوقين، كما أن إثبات وجه له سبحانه لا يلزم منه مُماثلة وجهه سبحانه لوجوه المخلوقين ولا حياته لحياتهم، وهذا باب مطرد في جميع الصفات بل والأسماء، لقوله سبحانه: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ﴾ . ويجب الإيمان بذلك كله من غير تمثيل ولا تعطيل ولا تكييف ولا تحريف للآية المذكورة وغيرها من النصوص وقد بسط شيخ الإسلام ابن تيمية الكلام على مسألة الصورة في آخر بيان تلبيس الجهمية، وتتبع تأويلات المؤولين مبطلًا لها فراجعه فإنه دقيق مفيد. والله أعلم. \"\n[التنبيه على المخالفات العقدية في الفتح - لعلي الشبل ص ٤١]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٣٣) حدثنا سلمة بن شبيب، وعبد بن حميد، قالا: حدثنا عبد الرزاق، عن معمر، عن أيوب، عن أبي قلابة، عن ابن عباس، قال، فذكره.\nقال أبو عيسى: وقد ذكروا بين أبي قلابة وبين ابن عباس في هذا الحديث رجلا، وقد رواه قتادة عن أبي قلابة عن خالد بن اللجلاج عن ابن عباس.","vol":"9","page":548},{"text":"٧٢٩٢ - () الحسن بن علي - ﵄ - قال: قال رسولُ الله - ﷺ-: «سألني رَبِّي - وهو أعلم - فقال: يا محمد، فيم يختصم الملأ الأعلى؟ قلت: في الكفَّارات والدَّرَجاتِ، قال: ومَا الكفَّاراتُ؟ قلتُ: المَشْيُ على الأقدام إلى الجماعات، وإسْباغُ الوضوء في السَّبَرات، والتعقيبُ في الصلاة بانتظار الصلاة بعد الصلاة، قال: ومَا الدرجات؟ قلت: إفْشاءُ السلام، وإطعامُ الطعام، والصلاةُ بالليل والناس نيام» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أيضًا أحمد في \" المسند \" ٥ / ٢٤٣ من حديث معاذ بن جبل، و٤ / ٦٦ و٥ / ٣٣٨ من حديث عبد الرحمن بن عائش عن بعض أصحاب النبي ﷺ، وهو بمعنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه أحمد في «المسند» (٥/٢٤٣) من حديث معاذ بن جبل. و(٤/٦٦) و(٥/٣٣٨) من حديث عبد الرحمن بن عائش، عن بعض أصحاب النبي -ﷺ-.","vol":"9","page":550},{"text":"<span data-type=\"title\" id=toc-1590>نوع ثانٍ</span>\n٧٢٩٣ - (ت) علي - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن في الجنة غُرَفًا يُرى ظُهورها من بطونِها، وبطونها من ظهورها، فقام أعرابيٌّ فقال: لمن هي يا رسول الله؟ قال: لِمَنْ أطابَ الكلامَ، وأطعمَ ⦗٥٥١⦘ الطعامَ، وأدامَ الصيامَ، وصلى بالليل والناسُ نيام» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٨٥) في البر والصلة، باب ما جاء في قول المعروف، وهو حديث حسن، ورواه أحمد في \" المسند \" ٥ / ٣٤٣ من حديث أبي مالك الأشعري، والحاكم في \" المستدرك \" من حديث ابن عمر، وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٩٨٤ و٢٥٢٧) قال: حدثنا علي بن حجر، قال: حدثنا علي بن مسهر. وعبد الله بن أحمد (١/١٥٥) (١٣٣٧) قال: حدثني عباد بن يعقوب الأسدي أبو محمد، قال: حدثنا محمد بن فضيل. وابن خزيمة (٢١٣٦) قال: حدثنا ابن المنذر، قال: حدثنا ابن فضيل. كلاهما - علي ابن مسهر، ومحمد بن فضيل - عن عبد الرحمن بن إسحاق الكوفي، عن النعمان بن سعد، فذكره.\nقال ابن خزيمة في القلب من عبد الرحمن بن إسحاق أبي شيبة الكوفي.\nقلت: عبد الرحمن بن إسحاق ضعيف.","vol":"9","page":550},{"text":"٧٢٩٤ - (ت) ابن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «اعبُدوا الرحمن، وأطْعِمُوا الطعامَ، وأفْشُوا السلامَ، تدخلوا الجنةَ بسلام» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٥٦) في الأطعمة، باب في فضل إطعام الطعام، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٠) (٦٥٨٧) قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة. (ح) وعبد الصمد، قال: حدثني أبي. وفي (٢/١٩٦) (٦٨٤٨) قال: حدثنا عفان، قال: حدثنا همام. وعبد بن حميد (٣٥٥) قال: حدثنا حسين الجعفي، عن زائدة. والدارمي (٢٠٨٧) قال: حدثنا إبراهيم بن موسى، قال: حدثنا جرير. والبخاري في «الأدب المفرد» (٩٨١) قال: حدثنا محمد بن سلام، قال: حدثنا محمد بن فضيل بن غزوان. وابن ماجة عن أبي كريب، عن إسماعيل بن علية، ومحمد بن فضيل، وأبي يحيى التميمي، وابن الأجلح. وفي (٣٦٩٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد ابن فضيل. والترمذي (١٨٥٥) قال: حدثنا هناد، قال: حدثنا أبو الأحوص.\nعشرتهم - أبو عوانة، وعبد الوارث والد عبد الصمد، وهمام، وزائدة بن قدامة، وجرير بن عبد الحميد، ومحمد بن فضيل، وإسماعيل بن علية، وأبو يحيى التيمي، وعبد الله بن الأجلح، وأبو الأحوص - عن عطاء بن السائب، عن أبيه، فذكره.\nقلت: عطاء بن السائب ممن اختلط في آخر عمره.\nوقال الطحاوي: وإنما حديث عطاء الذي كان منه قبل تغيره يؤخذ من أربعة لا من سواهم وهم شعبة، وسفيان الثوري، وحماد بن سلمة، وحماد بن زيد.","vol":"9","page":551},{"text":"٧٢٩٥ - (ت) عبد الله بن سلام - ﵁ - قال: «أول ما قدم رسولُ الله - ﷺ- المدينةَ انْجَفَل الناس إليه، فكنتُ فيمن جاءه، فلما تأمَّلْتُ وجهه واسْتَثْبَتُّه، عرفتُ أنَّ وجهه ليس بوجهِ كَذَّاب، قال: فكان أولَ ما سمعتُ من كلامِهِ أن قال: يا أيُّها الناس، أفْشُوا السلام، وأطعموا الطعام، وصَلُّوا بالليل والناس نيام، تدخلوا الجنةَ بسلام» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انجفل) وَجَفَلَ: إذا أسرع.\n(استثبَتُّه) استثبتُّ الشيء: إذا تحققته وتبيَّنته.\n_________\n(١) رقم (٢٤٨٧) في صفة القيامة، باب رقم (٤٣)، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٥١) قال: حدثنا يحيى بن سعيد. (ح) وحدثنا محمد بن جعفر. وعبد بن حميد (٤٩٦) قال: حدثني سعيد بن عامر. والدارمي (١٤٦٨) و(٢٦٣٥) قال: أخبرنا سعيد بن عامر. وابن ماجة (١٣٣٤) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، وابن أبي عدي، وعبد الوهاب، ومحمد بن جعفر. وفي (٣٢٥١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. والترمذي (٢٤٨٥) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب الثقفي، ومحمدبن جعفر، وابن أبي عدي، ويحيى بن سعيد.\nستتهم - يحيى، ومحمد، وسعيد، وابن أبي عدي، وعبد الوهاب، وأبو أسامة - عن عوف بن أبي جميلة الأعرابي، عن زرارة بن أوفى، فذكره.","vol":"9","page":551},{"text":"٧٢٩٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «أفْشُوا السلامَ، وأطْعِمُوا الطعامَ، واضْرِبوا الهامَ، تُورَثوا الجنان» . أخرجه الترمذي (١) .\n_________\n(١) في الأطعمة، باب ما جاء في فضل إطعام الطعام، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٨٥٤) قال: حدثنا يوسف بن حماد المعني البصري، قال: حدثنا عثمان بن عبد الرحمن الجمحي، عن محمد بن زياد، فذكره.","vol":"9","page":552},{"text":"<span data-type=\"title\" id=toc-1591>نوع ثالث</span>\n٧٢٩٧ - (د س) عبد الله بن حُبشي الخثعميّ - ﵁ - قال: «سُئِلَ رسولُ الله - ﷺ-: أيُّ الأعمال أفضلُ؟ قال: طولُ القيام، قيل: فأيُّ الصدقةِ أفضلُ؟ قال: جُهْدُ المُقِلِّ، قيل: فأيُّ الهجرة أفضلُ؟ قال: مَنْ هَجَرَ ما حَرَّمَ الله عليه، قيل: فأيُّ الجهادِ أفضلُ؟ قال: مَنْ جاهدَ المشركين بماله ونفْسِه، قيل: فأيُّ القتلِ أشرف؟ قال: مَنْ أُهْرِيقَ دَمُهُ وعُقِر جَوادُه» أخرجه أبو داود.\nوفي رواية النسائي: أن النبيَّ - ﷺ- سئل: «أيُّ الأعمال أفضلُ؟ قال: إيمان لا شك فيه، وجِهاد لا غُلولَ فيه، وحَجَّة مبرورة، قيل: فأيُّ الصلاة أفضلُ؟ قال: طُول القُنوتِ، قيل: فأيُّ الصدقة أفضلُ؟ قال: جُهْدُ المقلِّ، قيل: فأيُّ الهجرةِ أفضل؟ قال: مَنْ هَجَرَ ما حرَّم الله عليه، قيل: فأيُّ الجهادِ أفضل؟ قال: مَنْ جاهدَ المشركين بنفسه وماله، قيل: فأيُّ القتل ⦗٥٥٣⦘ أشرفُ؟ قال: من أُهْرِيقَ دَمُهُ، وعقر جواده» (١) .\n_________\n(١) رواه أبو داود رقم (١٤٤٩) في الصلاة، باب فضل التطوع في البيت، والنسائي ٥ / ٥٨ في الزكاة، باب جهد المقل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١١) . والدارمي (١٤٣١) قال: أخبرنا أحمد بن عبد الله. وأبو داود (١٣٢٥و ١٤٤٩) قال: حدثنا أحمد بن حنبل. والنسائي (٥/٥٨) قال: أخبرنا عبد الوهاب بن عبد الحكم. وفي (٨/٩٤) قال: أخبرنا هارون بن عبد الله.\nأربعتهم - أحمد بن حنبل، وأحمد بن عبد الله، وعبد الوهاب، وهارون - عن حجاج قال: قال ابن جريج: حدثني عثمان بن أبي سليمان، عن علي الأزدي، عن عبيد بن عمير، فذكره.","vol":"9","page":552},{"text":"٧٢٩٨ - (خ م ت س) أبو هريرة - ﵁ - قال: سُئِل رسولُ الله - ﷺ-: «أيُّ العمل أفْضَل؟ قال: إيمان بالله ورسوله، قيل: ثم ماذا؟ قال: الجهادُ في سبيل الله، قيل: ثم ماذا؟ قال: حَجّ مبرور» . أخرجه البخاري ومسلم والنسائي.\nوفي أخرى للنسائي: «أيُّ الأعمال أفضل؟ قال: الإيمان بالله ورسوله» لم يزد.\nوفي رواية الترمذي، قال: سئل رسول الله - ﷺ-: «أيُّ الأعمال خير؟ ... وذكر الحديث» وفيه قال: «الجهادُ سَنَام العَمَل» (١) .\n_________\n(١) رواه البخاري ١ / ٧٣ في الإيمان، باب من قال: إن الإيمان هو العمل، وفي الحج، باب فضل الحج المبرور، ومسلم رقم (٨٣) في الإيمان، باب بيان كون الإيمان بالله تعالى أفضل الأعمال، والترمذي رقم (١٦٥٨) في فضائل الجهاد، باب ما جاء في أي الأعمال أفضل، والنسائي ٥ / ١١٣ في الحج، باب فضل الحج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٤) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم. وفي (٢/٢٦٨) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والدارمي (٢٣٩٨) قال: أخبرنا عبد الله بن صالح، قال: حدثني إبراهيم بن سعد. والبخاري (١/١٣) . وفي «خلق أفعال العباد» (٢٠) قال: حدثنا أحمد بن يونس وموسى بن إسماعيل، قالا: حدثنا إبراهيم بن سعد. وفي (٢/١٦٤) . و«خلق أفعال العباد» (٢٠) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا إبراهيم بن سعد. وفي «خلق أفعال العباد» (٢٠) قال: حدثنا أبو اليمان، قال: أنبأنا شعيب. (ح) وحدثنا يحيى بن قزعة، قال: حدثنا إبراهيم بن سعد. (ح) وحدثنا عبد الله بن محمد، قال: حدثنا هشام، قال: أنبأنا معمر. ومسلم (١/٦٢) قال: حدثنا منصور بن أبي مزاحم، قال: حدثنا إبراهيم بن سعد (ح) وحدثني محمد بن جعفر بن زياد، قال: أخبرنا إبراهيم - يعني ابن سعد - (ح) وحدثنيه محمد بن رافع وعبد بن حميد، عن عبد الرزاق، قال: أخبرنا معمر. والنسائي (٥/١١٣) قال: أخبرنا محمد بن رافع. قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. وفي (٦/١٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق، قال: حدثا معمر. وفي (٨/٩٣) قال: أنبأنا عمرو بن علي، قال: حدثنا عبد الرحمن، قال: حدثنا إبراهيم بن سعد.\nثلاثتهم - إبراهيم، ومعمر، وشعيب بن أبي حمزة - عن ابن شهاب الزهري، عن سعيد بن المسيب، فذكره.\n(*) رواية شعيب: «سئل النبي -ﷺ- أي الأعمال أفضل؟ قال: إيمان بالله، وجهاد في سبيله» .\n(*) رواية النسائي (٨/٩٣): «أن رسول الله -ﷺ- سئل: أي الأعمال أفضل؟ قال: الإيمان بالله ورسوله» .","vol":"9","page":553},{"text":"٧٢٩٩ - (خ م س) أبو ذر الغفاري - ﵁ - قال: «سألْتُ رسولَ الله - ﷺ-: أيُّ العمل أفضل؟ قال: الإيمان بالله، والجهادُ في سبيله، قلت: فأيُّ الرقاب أفضل؟ قال: أغْلاها ثمنًا، وأنْفَسُها عند أهلها، قلتُ: فإن لم أفعل؟ قال: تُعين ضائعًا، أو تَصْنَع لأخْرَقَ، قلتُ: يا رسول الله ⦗٥٥٤⦘ أرأيتَ إن ضَعُفْتُ عن بعض العمل؟ قال: تَكُفُّ شرَّك عن الناس، فإنها صدقة تتصدَّقُ بها على نفسك» أخرجه البخاري ومسلم.\nوفي رواية النسائي: أنه سأل النبيَّ - ﷺ-: «أيُّ العمل خير؟ قال: إيمان بالله، وجهاد في سبيل الله» . لم يزد (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنفَسها) الشيء النفيس: الجيِّد من كل شيء، المرغوب فيه، وحقيقته: الشيء الذي يتنافس فيه.\n(تعين ضائعًا (٢) أي: ذا ضياع من فَقْرٍ أو عيال، أو حال قصر عن القيام بها.\n(لأخرق) الخرَق: ضد الرفق، والرجل أَخْرَق، والمرأة خَرْقاء.\n_________\n(١) رواه البخاري ٥ / ١٠٥ في العتق، باب أي الرقاب أفضل، ومسلم رقم (٨٤) في الإيمان، باب بيان كون الإيمان بالله تعالى أفضل الأعمال، والنسائي ٦ / ١٩ في الجهاد، باب ما يعدل الجهاد في سبيل الله ﷿.\n(٢) كذا لجميع الرواة في البخاري وأكثر الرواة في مسلم ضائعًا، بالضاد المعجمة، وفي رواية السمرقندي عند مسلم: صانعًا، بالصاد المهملة والنون، وانظر في توجيه ذلك \" الفتح \" ٥ / ١٠٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٣١) قال: حدثنا سفيان، قال: حدثنا هشام بن عروة. وأحمد (٥/١٥٠) قال: حدثنا سفيان، قال: حدثنا هشام بن عروة. وفي (٥/١٦٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن حبيب مولى عروة بن الزبير. وفي (٥/١٧١) قال: حدثنا يحيى ابن سعيد، قال: حدثنا هشام. والدارمي (٢٧٤١) قال: أخبرنا جعفر بن عون، قال: حدثناهشام بن عروة. والبخاري (٣/١٨٨) وفي «خلق أفعال العباد» (٢١) قال: حدثنا عبيد الله بن موسى عن هشام بن عروة. وفي «الأدب المفرد» (٢٢٠ و٣٠٥) قال: حدثنا إسماعيل بن أبي أويس، قال: حدثني عبد الرحمن بن أبي الزناد، عن أبيه. وفي (٢٢٦) قال: حدثنا مسدد. قال: حدثنا يحيى، عن هشام بن عروة. وفي «خلق أفعال العباد» (٢١) قال: حدثنا يحيى بن بكير، قال: حدثني الليث، عن عبيد الله ابن أبي جعفر. ومسلم (١/٦٢) قال: حدثني أبو الربيع الزهراني، قال: حدثنا حماد بن زيد، قال: حدثنا هشام بن عروة. (ح) وحدثنا خلف بن هشام، قال: حدثنا حماد بن زيد، عن هشام بن عروة. (ح) وحدثنا محمد بن رافع، وعبد بن حميد، قال عبد: أخبرنا، وقال ابن رافع: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن حبيب مولى عروة بن الزبير. وابن ماجة (٢٥٢٣) قال: حدثنا أحمد بن سنان، قال: حدثنا أبو معاوية، قال: حدثنا هشام بن عروة. والنسائي في الكبرى (لورقة٦٤-أ) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، عن هشام. (ح) وأخبرنا محمد بن عبد الله بن عبد الحكم، قال: حدثني أبي، وشعيب بن الليث، عن الليث، عن عبيد الله بن أبي جعفر.\nأربعتهم - هشام بن عروة، وحبيب مولى عروة، وأبو الزناد، وعبيد الله بن أبي جعفر - عن عروة بن الزبير، عن أبي مراوح، فذكره.","vol":"9","page":553},{"text":"٧٣٠٠ - (خ م ت س) عبد الله بن مسعود - ﵁ - قال أبو عمرو الشيباني - واسمه سعد بن إياس- حدَّثني صاحب هذه الدار - وأشار بيده إلى دار عبد الله قال: سألتُ رسولَ الله - ﷺ-: «أيُّ العملِ أحبُّ إلى ⦗٥٥٥⦘ الله تعالى؟ قال: الصلاة لميقاتها، قلتُ: ثم أيُّ؟ قال: بِرُّ الوالدين، قلتُ: ثم أيُّ؟ قال: الجهاد في سبيل الله، قال: حدَّثني بِهنَّ، ولو استزدتُه لزادَني» .\nأخرجه البخاري ومسلم والنسائي.\nوفي رواية الترمذي «أيُّ العملِ أفضلُ؟» .\nوفي رواية لمسلم «فما تركتُ أستزيده إلا إرعاءً عليه» (١) .\n_________\n(١) رواه البخاري ٢ / ٧ في مواقيت الصلاة، باب فضل الصلاة لوقتها، وفي الجهاد، باب فضل الجهاد، وفي الأدب، باب قول الله تعالى: ﴿ووصينا الإنسان بوالديه﴾، وفي التوحيد، باب وسمى النبي ﷺ الصلاة عملًا، ومسلم رقم (٨٥) في الإيمان، باب بيان كون الإيمان بالله تعالى أفضل الأعمال، والترمذي رقم (١٨٩٩) في البر والصلة، باب رقم (٢)، والنسائي ١ / ١٩٣ و١٩٤ في المواقيت، باب فضل الصلاة لمواقيتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٠٣) قال: حدثنا سفيان. وأحمد (١/٤٤٢) (٤٢٢٣) قال: حدثنا وكيع. والنسائي (١/٢٩٢) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا سفيان. كلاهما - سفيان، ووكيع - عن عمرو بن عبد الله أبي معاوية النخعي.\n٢ - وأخرجه أحمد (١/٤٠٩) (٣٨٩٠) قال: حدثنا عفان بن مسلم. قال: حدثنا شعبة. وفي (١/٤٣٩) (٤١٨٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحجاج، قال: حدثنا شعبة. وفي (١/٤٥١) (٤٣١٣) قال: حدثنا يزيد، وأبو النضر، قالا: حدثنا المسعودي. والدارمي (١٢٢٨) قال: أخبرنا أبو الوليد الطيالسي، قال: حدثنا شعبة. والبخاري (١/١٤٠) و(٨/٢) . وفي «الأدب المفرد» (١) قال: حدثنا أبو الوليد هشام بن عبد الملك، قال: حدثنا شعبة. وفي (٤/١٧) قال: حدثنا الحسن بن صباح، قال: حدثنا محمد بن سابق، قال: حدثنا مالك بن مغول. وفي (٩/١٩١) قال: حدثني سليمان، قال: حدثنا شعبة. (ح) وحدثني عباد بن يعفور الأسدي، قال: أخبرنا عباد بن العوام، عن الشيباني. ومسلم (١/٦٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، عن الشيباني. وفي (١/٦٣) قال: حدثنا محمد بن أبي عمر المكي، قال: حدثنا مروان الفزاري، قال: حدثنا أبو يعقوب. (ح) وحدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي، قال: حدثنا شعبة. (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (١٧٣) قال: حدثنا قتيبة، قال: حدثنا مروان بن معاوية الفزاري، عن أبي يعفور. وفي (١٨٩٨) قال: حدثنا أحمد ابن محمد، قال: أخبرنا عبد الله بن المبارك. عن المسعودي. والنسائي (١/٢٩٢) . وفي الكبرى (١٤٩٧) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا شعبة. وابن خزيمة (٣٢٧) قال: حدثنا بندار بن بشار، قال: حدثنا عثمان بن عمر، قال: حدثنا مالك بن مغول. خمستهم - شعبة، والمسعودي، ومالك بن مغول، وأبو إسحاق الشيباني، وأبو يعفور عبد الرحمن بن عبيد بن نسطاس - عن الوليد بن العيزار.\n٣ - وأخرجه مسلم (١/٦٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، عن الحسن بن عبيد الله.\nثلاثتهم - أبو معاوية النخعي، والوليد بن العيزار، والحسن بن عبيد الله - عن سعد بن إياس أبي عمرو الشيباني، فذكره.","vol":"9","page":554},{"text":"<span data-type=\"title\" id=toc-1592>نوع رابع</span>\n٧٣٠١ - (خ م) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: «قال الله ﷿: إذا تقرَّب عبدي مني شِبرًا، تقرَّبْتُ منه ذِراعًا، وإذا تقرَّب مني ذِراعًا، تقرَّبتُ منه باعًا - أو بُوعًا - وإذا أتاني يمشي أتيته هَرْوَلَة» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «يقول الله ﷿: أنا عند ظن عبدي بي، وأنا معه حين يذكرني، فإن ذكرني في نفسِه ذَكَرْتُه في نفسي، وإن ذكرني في مَلإ، ذَكَرْتُه في ملإ هم خير منهم، وإن تقرَّب إليَّ ⦗٥٥٦⦘ شبرًا، تقرَّبتُ إليه ذراعًا، وإن تقرَّب إليَّ ذراعًا تقرَّبت إليه باعًا، وإن أتاني يمشي أتيتُه هَرْوَلَة» .\nوفي رواية للبخاري - مختصرًا - أن رسولَ الله - ﷺ- قال: «أنا عندَ ظنِّ عبدي بي» لم يزد، وأخرجها مسلم، وزاد «وأنا معه إذا دعاني» .\nولمسلم أيضًا: أن رسولَ الله - ﷺ- قال: «قال الله ﷿: أنا عند ظَنِّ عبدي بي، وأنا معه حيث يَذْكُرُني، واللهِ للهُ أفرحُ بتوبةِ عبدِهِ من أحدِكم يجدُ ضالَّته بالفلاة، ومن تقرَّب إليَّ شِبْرًا تقرَّبتُ إليه ذِراعًا، ومن تقرَّب إليَّ ذراعًا تقرَّبتُ إليه باعًا، وإذا أقبل إليَّ يمشي، أقبلتُ إليه أُهَرْوِلُ» .\nوفي أخرى له قال: «إن الله قال: إذا تلقَّاني عبدي بشبْر، تَلقَّيتُهُ بِذِراع، وإذا تلَقَّانِي بذراع تلقَّيتُه بباع، وإذا تَلقَّاني بباع أتيتُهُ بأسرعَ» (١) .\n_________\n(١) رواه البخاري ١٣ / ٣٢٥ و٣٢٦ في التوحيد، باب قول الله تعالى: ﴿ويحذركم الله نفسه﴾ وباب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٢٦٧٥) في الذكر، باب الحث على ذكر الله تعالى، وفي التوبة، باب في الحض على التوبة والفرح بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥١) قال: حدثنا أبو معاوية وابن نمير. قالا: حدثنا الأعمش. وفي (٢/٤١٣) قال: حدثنا عفان. قال: حدثنا عبد الواحد. قال: حدثنا سليمان الأعمش. وفي (٢/٤٨٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن سليمان. وفي (٢/٥١٦ و٥١٧ و٥٣٤) قال: حدثنا روح. قال: حدثنا زهير بن محمد. قال: حدثنا زيد بن أسلم. وفي (٢/٥٢٤) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا زهير، عن زيد بن أسلم. والبخاري (٩/١٤٧) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. قال: حدثنا الأعمش. وفي «خلق أفعال العباد» (٥٥) قال: حدثنا يحيى بن بشر. قال: حدثنا روح. قال: حدثنا زهير بن محمد. قال: حدثنا زيد بن أسلم. ومسلم (٨/٦٢) قال: حدثنا قتيبة بن سعيد وزهير بن حرب. قالا: حدثنا جرير، عن الأعمش. وفي (٨/٦٣ و٦٧) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية، عن الأعمش. وفي (٨/٩١) قال: حدثني سويد بن سعيد. قال: حدثنا حفص بن ميسرة، قال: حدثني زيد بن أسلم. وابن ماجة (٣٨٢٢) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد. قالا: حدثنا أبو معاوية، عن الأعمش. والترمذي (٣٦٠٣) قال: حدثنا أبو كريب. قال: حدثنا ابن نمير وأبو معاوية، عن الأعمش. والنسائي في «الكبرى / الورقة ١٠١ - ب» قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا أبو معاوية. قال: حدثنا الأعمش.\nكلاهما - سليمان الأعمش، وزيد بن أسلم - عن أبي صالح ذكوان، فذكره.\n(*) صرح الأعمش بالتحديث في رواية عبد الواحد بن زياد، وصرح بالسماع في رواية حفص بن غياث.","vol":"9","page":555},{"text":"٧٣٠٢ - (خ) أنس بن مالك - ﵁ - عن رسولِ الله - ﷺ- يرويه عن ربِّه ﵎ - قال: «إذا تقرَّبَ العبدُ إليَّ شِبرًا، تقرَّبت ⦗٥٥٧⦘ إليه ذِراعًا، وإذا تقرَّب إليَّ ذِراعًا، تقرَّبتُ منه باعًا، وإذا أتاني يمشي، أتيتُهُ هَرْوَلَة» أخرجه البخاري (١) .\n_________\n(١) ١٣ / ٤٢٧ في التوحيد، باب ذكر النبي ﷺ وروايته عن ربه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٧٥٣٦) حدثني محمد بن عبد الرحيم، حدثنا أبو زيد سعيد بن الربيع الهروي، حدثنا شعبة، عن قتادة، عن أنس، فذكره.","vol":"9","page":556},{"text":"٧٣٠٣ - (م) أبو ذر الغفاري - ﵁ - قال: قال النبي - ﷺ-: «يقول الله ﷿: مَنْ جاءَ بالحسنة فله عشر أمثالها، أو أزيدُ، ومن جاء بالسيئة، فجزاؤه سيئة مثلُها، أو أغْفِر، ومن تقرَّب مني شبرًا، تقرَّبت منه ذِرَاعًا، ومن تقرَّب مني ذراعًا، تقرَّبت منه باعًا، ومن أتاني يمشي أتيتُه هَرولة، ومن لقيني بقُراب الأرض خطيئة لا يشركُ بي شيئا، لَقِيتُهُ بمثلها مَغْفِرة» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بقراب الأرض) قراب الأرض: هو ما يقارب ملأها.\n_________\n(١) رقم (٢٦٨٧) في الذكر، باب فضل الذكر والدعاء والتقرب إلى الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٤٧) قال: حدثنا محمد بن سابق. قال: حدثنا إبراهيم بن طهمان، عن منصور، عن ربعي بن حراش. وفي (٥/١٤٨) قال: حدثنا عفان. قال: حدثنا همام. قال: حدثنا عاصم. وفي (٥/١٥٣ و١٦٩) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وفي (٥/١٥٥) قال: حدثنا عفان. قال: حدثنا أبو عوانة، عن عاصم. وفي (٥/١٨٠) قال: حدثنا هاشم. قال: حدثنا شيبان، عن عاصم. والبخاري في «خلق أفعال العباد» (٥٦) قال: حدثنا عمرو بن علي. قال: حدثنا عمر بن علي بن المقدم. قال: حدثنا موسى بن المسيب. قال: سمعت سالم بن أبي الجعد. (ح) وحدثنا محمد بن أبي بكر. قال: حدثنا عمر بن علي. قال: حدثنا موسى بن المسيب. قال: سمعت سالم بن أبي الجعد. ومسلم (٨/٦٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. قال: حدثنا الأعمش. (ح) وحدثنا أبو كريب. قال: حدثنا أبو معاوية، عن الأعمش. وابن ماجة (٣٨٢١) قال: حدثنا علي بن محمد. قال: حدثنا وكيع، عن الأعمش.\nأربعتهم - ربعي بن حراش، وعاصم، والأعمش، وسالم بن أبي الجعد - عن المعرور بن سويد، فذكره.","vol":"9","page":557},{"text":"<span data-type=\"title\" id=toc-1593>نوع خامس</span>\n٧٣٠٤ - (م ت س) أبو مالك الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: «الطُّهور شَطْرُ الإيمان، والحمدُ لله تملأُ الميزان، وسبحانَ الله والحمد لله تملآن - أو تملأ - ما بين السموات والأرض، والصلاةُ نور، والصدقةُ بُرْهَان، والصبرُ ضِياء، والقرآنُ حُجَّة لكَ أو عليكَ، كلُّ الناس يغدو، فبائع نَفْسَهُ فمعتقُها، أو مُوبِقها» أخرجه مسلم والترمذي، ⦗٥٥٨⦘ وأخرج النسائي إلى قوله: «أو عليك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (موبقها) أوبَقَتْهُ الذُّنوب والخطايا: إذا قَيَّدتْه وحَبَسته، وقيل: إذا أهلكته.\n_________\n(١) رواه مسلم رقم (٢٢٣) في الطهارة، باب فضل الوضوء، والترمذي رقم (٣٥١٢) في الدعوات، باب رقم (٩١)، والنسائي ٥ / ٥ و٦ في الزكاة، باب وجوب الزكاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢٨٠) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. والنسائي (٥/٥) . وفي «عمل اليوم والليلة» (١٦٩) قال: أخبرنا عيسى بن مساور.\nكلاهما - عبد الرحمن، وعيسى - قالا: حدثنا محمد بن شعيب بن شابور، عن معاوية بن سلام، عن أخيه زيد بن سلام أنه أخبره، عن جده أبي سلام، عن عبد الرحمن بن غنم. فذكره.\n* أخرجه أحمد (٥/٣٤٢) قال: حدثنا يحيى بن إسحاق. وفي (٥/٣٤٢ و٣٤٣) قال: حدثنا عفان. والدارمي (٦٥٩) قال: حدثنا مسلم بن إبراهيم. ومسلم (١/١٤٠) . والترمذي (٣٥١٧) قالا - مسلم، والترمذي -: حدثنا إسحاق بن منصور. قال: حدثنا حبان بن هلال. والنسائي في «عمل اليوم والليلة» (١٦٨) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن.\nخمستهم - يحيى بن إسحاق، وعفان، ومسلم بن إبراهيم، وحبان، وعبد الرحمن بن مهدي - عن أبان ابن يزيد العطار، عن يحيى بن أبي كثير، أن زيد بن سلام، حدثه، أن أبا سلام حدثه، عن أبي مالك الأشعري، فذكره. ليس فيه «عبد الرحمن بن غنم» .\n* وأخرجه أحمد (٥/٣٤٤) قال: حدثنا سريج بن النعمان. قال: حدثنا أبو إسحاق يحيى بن ميمون، يعني العطار. قال: حدثني يحيى بن أبي كثير. قال: حدثني زيد بن سلام. عن أبي سلام، حدثه عبد الرحمن الأشعري. قال: قال رسول الله -ﷺ- نحوه.","vol":"9","page":557},{"text":"٧٣٠٥ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «التسبيحُ نِصْفُ الميزان، والحمدُ لله تملؤُهُ، ولا إله إلا الله، ليس لها دون الله حجاب حتى تخلُص إليه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥١٣) في الدعوات، باب رقم (٩٢)، وفي سنده عبد الرحمن بن زياد بن أنعم الأفريقي، وهو ضعيف، وقال الترمذي: هذا حديث غريب من هذا الوجه وليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥١٨) قال: حدثنا الحسن بن عرفة، قال: حدثنا إسماعيل بن عياش، عن عبد الرحمن بن زياد بن أنعم، عن عبد الله بن يزيد، فذكره.\nقلت: في سنده عبد الرحمن بن زياد بن أنعم الإفريقي.\nقال الحافظ في «التقريب»: ضعيف في حفظه. وضعفه الترمذي فقال عقب الحديث: إنما نعرفه من حديث الإفريقي، وهو ضعيف عند أهل الحديث» .","vol":"9","page":558},{"text":"٧٣٠٦ - (ت) رجل من بني سليم: قال: عَدَّهُنَّ رسولُ الله - ﷺ- في يدي - أو في يَدِه - قال: «التسبيحُ نِصْفُ الميزان، والحمدُ لله تملؤه، والتكبيرُ يملأ ما بين السماء والأرض، والصومُ نِصْفُ الصبر، والطّهورُ نصف الإيمان» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥١٤) في الدعوات، باب رقم (٩٢)، وقال الترمذي: هذا حديث حسن وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥١٩) حدثنا هناد، حدثنا أبو الأحوص، عن أبي إسحاق، عن حري النهدي، عن رجل من بني سليم، قال، فذكره.\nقال أبو عيسى: هذا حديث حسن، وقد رواه شعبة،وسفيان الثوري عن أبي إسحاق.","vol":"9","page":558},{"text":"<span data-type=\"title\" id=toc-1594>نوع سادس</span>\n٧٣٠٧ - (خ م ط ت س) أبو هريرة - ﵁ - أن رسولَ الله ⦗٥٥٩⦘ ﷺ- قال: «من أنْفَقَ زَوْجَينِ في سبيل الله، نُودِيَ من أبواب الجنة» .\nوفي رواية: نودي في الجنة: يا عبدَ الله، هذا خير، فَمَنْ كان من أهلِ الصلاة، دُعِيَ من باب الصلاة، ومَنْ كان من أهلِ الجهادِ، دُعِيَ من باب الجهاد، ومَنْ كان من أهل الصدقةِ، دُعِيَ من باب الصدقة، ومَنْ كان من أهل الصِّيام، دُعِيَ من باب الرَّيَّانِ، فقال أبو بكر الصِّدِّيق - ﵁ - يا رسول الله، ما على أحد يُدعَى من تلك الأبواب من ضرورة، فهل يُدعى أحد من تلك الأبواب كلِّها؟ قال رسولُ الله - ﷺ-: «نعم، وأرجو أن تكونَ منهم يا أبا بكر» .\nوفي رواية «مَنْ أنفقَ زَوْجَيْنِ من شيء في الأشياء في سبيل الله، دُعِيَ من أبواب الجنة ... وذكر نحوه» أخرجه الجماعة إلا أبا داود (١) .\n_________\n(١) رواه البخاري ٤ / ٩٦ في الصوم، باب الريان للصائمين، وفي فضائل النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا \"، ومسلم رقم (١٠٢٧) في الزكاة، باب جمع الصدقة وأعمال البر، والموطأ ٢ / ٤٦٩ في الجهاد، باب ما جاء في الخيل والمسابقة بينهما والنفقة في الغزو، والترمذي رقم (٣٦٧٥) في المناقب، باب رقم (٤٠)، والنسائي ٦ / ٢٢ و٢٣ في الجهاد، باب فضل من أنفق زوجين في سبيل الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٢٩٠) . وأحمد (٢/٢٦٨) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٤٤٩) قال: حدثنا يزيد. قال: أخبرنا محمد بن عمرو. والبخاري (٣/٣٢) قال: حدثنا إبراهيم بن المنذر. قال: حدثني معن. قال: حدثني مالك. وفي (٥/٧) قال: حدثنا أبو اليمان. قال: حدثنا شعيب. ومسلم (٣/٩١) قال: حدثني أبو الطاهر وحرملة بن يحيى التجيبي. قالا: حدثنا ابن هب. قال: أخبرني يونس. (ح) وحدثني عمرو الناقد والحسن الحلواني وعبد بن حميد. قالوا: حدثنا يعقوب، وهو ابن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. (ح) وحدثنا عبد بن حميد. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والترمذي (٣٦٧٤) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك بن أنس. والنسائي (٤/١٦٨) قال: أخبرنا أحمد بن عمرو بن السرح والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن وهب. قال: أخبرني مالك ويونس. وفي (٥/٩) وفي «فضائل الصحابة» (٧) قال: أخبرني عمرو بن عثمان بن سعيد بن كثير. قال: حدثنا أبي. عن شعيب. وفي (٦/٢٢) قال: أخبرنا عبيد الله بن سعد بن إبراهيم. قال: حدثنا عمي. قال: حدثنا أبي، عن صالح. وفي (٦/٤٧) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين، قراءة عليه وأنا أسمع، عن ابن القاسم، قال: حدثني مالك. وابن خزيمة (٢٤٨٠) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر.\nستتهم - مالك، ومعمر، ومحمد بن عمرو، وشعيب، ويونس، وصالح بن كيسان - عن ابن شهاب، عن حميد بن عبد الرحمن، فذكره.","vol":"9","page":558},{"text":"٧٣٠٨ - (م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال يومًا: «من أصبحَ منكم اليوم صائمًا؟ قال أبو بكر الصِّدِّيق: أنا، قال: فمن تَبِع منكم اليوم جنازة؟ قال أبو بكر: أنا، قال: فَمَنْ أطعم منكم اليومَ ⦗٥٦٠⦘ مِسْكِينًا؟ قال أبو بكر: أنا، قال: فمن عاد منكم اليوم مريضًا؟ قال أبو بكر: أنا، قال رسولُ الله - ﷺ-: ما اجْتَمَعْنَ في رجل إلا دخل الجنة» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٠٢٨) في الزكاة، باب من جمع الصدقة وأعمال البر، وفي فضائل الصحابة، باب من فضائل أبي بكر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في «الأدب المفرد» (٥١٥) قال: حدثنا محمد بن عبد العزيز. ومسلم (٣/٩٢) و(٧/١١٠) قال: حدثنا محمد بن أبي عمر المكي. والنسائي في «فضائل الصحابة» (٦) قال: أخبرنا عبد الرحمن بن إبراهيم. وابن خزيمة (٢١٣١) قال: حدثنا العباس بن يزيد البحراني أملى ببغداد.\nأربعتهم - محمد بن عبد العزيز، ومحمد بن أبي عمر، وعبد الرحمن بن إبراهيم، والعباسي بن يزيد - عن مروان بن معاوية الفزاري. قال: حدثنا يزيد بن كيسان، عن أبي حازم الأشجعي، فذكره.\n(*) في رواية محمد بن عبد العزيز: قال مروان: بلغني أن النبي -ﷺ- قال: ما اجتمع هذه الخصال في رجل في يوم إلا دخل الجنة» .","vol":"9","page":559},{"text":"<span data-type=\"title\" id=toc-1595>نوع سابع</span>\n٧٣٠٩ - (م) أبو ذر الغفاري - ﵁ -: «أن ناسًا من أصحاب النبيِّ - ﷺ- قالوا للنبيِّ - ﷺ- يا رسول الله، ذهبَ أهل الدُّثُورِ بالأُجُورِ، يصلُّون كما نصلِّي، ويصومون كما نصومُ، ويتصدَّقون بفُضولِ أموالهم، قال: أوَلَيْسَ قد جَعلَ الله لكم ما تَصَدّقون به؟ إن بكلِّ تسبيحة صدقة، وكلِّ تكبيرة صدقة، وكلِّ تحميدة صدقة، وكلِّ تهليلة صدقة، وأمر بمعروف صدقة، ونهي عن منكر صدقة، وفي بُضْعِ أحدِكم صدقة، قالوا: يا رسول الله، أيأتي أحدُنا شهوتَهُ، ويكون له فيها أجر؟ قال: أرأيتم لو وضعها في حرام، أكان عليه وِزْر؟ فكذلك إذا وضعها في الحلال، كان له أجر» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدُّثُور) جمع دَثْر، وهو المال الكثير.\n_________\n(١) رقم (١٠٠٦) في الزكاة، باب بيان أن اسم الصدقة يقع على كل نوع من المعروف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٦٧) قال: حدثنا عارم وعفان. وفي (٥/١٦٨) قال: حدثنا وهب بن جرير. والبخاري في «الأدب المفرد» (٢٢٧) قال: حدثنا أبو النعمان. ومسلم (٣/٨٢) قال: حدثنا عبد الله ابن محمد بن أسماء الضبعي.\nثلاثتهم - محمد بن الفضل أبو النعمان عارم، وعفان، ووهب بن جرير، وعبد الله بن محمد - عن مهدي بن ميمون، عن واصل مولى أبي عيينة، عن يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود، فذكره.\n* وأخرجه أحمد (٥/١٦٧) قال: حدثنا أبو النضر، قال: حدثنا مهدي [به] ولم يذكر أبا الأسود.","vol":"9","page":560},{"text":"٧٣١٠ - (ت) أبو ذر الغفاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «تَبَسُّمُكَ في وجه أخيك صدقة، وأمْرُك بالمعروف ونَهْيُكَ عن المنكَرِ صدقة، وإرشادُك الرجل في أرض الضلال، لك صدقة، [وبَصَرُك للرجل الرديء البصر، لك صدقة] وإماطتكَ الحجَرَ والشوكَ والعظمَ عن الطريق، لك صدقة، وإفراغُكَ من دَلْوِكَ في دَلْوِ أخيك صدقة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٥٧) في البر والصلة، باب ما جاء في صنائع المعروف، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في «الأدب المفرد» (٨٩١) قال: حدثنا محمد، قال: أخبرنا عبد الله بن رجاء. والترمذي (١٩٥٦) قال: حدثنا عباس بن عبد العظيم العنبري، قال: حدثنا النضر بن محمد الجرشي اليمامي.\nكلاهما - عبد الله بن رجاء، والنضر بن محمد - عن عكرمة بن عمار. قال: حدثنا أبو زميل، عن مالك بن مرثد، عن أبيه، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب، وأبو زميل اسمه سماك بن الوليد الحنفي.","vol":"9","page":561},{"text":"٧٣١١ - (م) عبد الله بن فروخ: أنه سمع عائشةَ - ﵂ - تقول: قال رسولُ الله - ﷺ-: «[إنَّهُ] خُلِق كلُّ إنْسان من بني آدمَ على ستين وثلاثمائة مَفْصِل، فمن كبَّر الله، وحَمِد الله، وهلَّل الله، وسبَّح الله، واستغفر الله، وعَزَل حَجَرًا عن طريق الناس، أو شوكة، أو عَظْمًا، أو أمرَ بمعروف، أو نهى عن منكر، عدَّد تلك الستِّين والثلاثمائة السُّلاَمَى، فإنه يُمْسي يومئذ وقد زَحْزَحَ نَفْسَهُ عن النار» أخرجه مسلم، وفي رواية «يَمْشِي» . وزاد [رزين] بعد قوله: «منكر»: «أو عَلَّم خيرًا أو تَعلَّمَهُ» (١) .\n_________\n(١) رواه مسلم رقم (١٠٠٧) في الزكاة، باب بيان أن اسم الصدقة يقع على كل نوع من المعروف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٣/٨٢ و٨٣) قال: حدثنا حسن بن علي الحلواني، قال: حدثنا أبو توبة الربيع ابن نافع. قال: حدثنا معاوية، يعني ابن سلام. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا يحيى بن حسان. قال: حدثني معاوية. (ح) وحدثني أبو بكر بن نافع العبدي. قال: حدثنا يحيى بن كثير. قال: حدثنا علي - يعني ابن المبارك - قال: حدثنا يحيى. والنسائي في «عمل اليوم والليلة» (٨٣٧) قال: أخبرني محمود بن خالد، عن مروان. قال: حدثنا معاوية بن سلام.\nكلاهما - معاوية، ويحيى بن أبي كثير - عن زيد بن سلام،أنه سمع أبا سلام يقول: حدثني عبد الله بن فروخ، فذكره.","vol":"9","page":561},{"text":"<span data-type=\"title\" id=toc-1596>نوع ثامن</span>\n٧٣١٢ - (ت) جابر - ﵁ - قال: قال رسولُ الله - ﷺ-: ⦗٥٦٢⦘ «ثلاثة من كنَّ فيه نَشَرَ الله عليه كَنَفَهُ، وأدْخَلَه جنَّتَهُ، رِفْق بالضعيف، والشَّفَقَةُ على الوالدين، والإحْسانُ إلى المَمْلُوكِ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كَنَفُ) الإنسان: ظِلُّه وحماه الذي يأوي إليه الخائف (*) .\n_________\n(١) رقم (٢٤٩٦) في صفة القيامة، باب رقم (٤٩)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\nذكر المؤلف معنى الكنف في حق الإنسان والذي في الحديث نشر الله كنفه عليه\n\" ادعاء المجاز على أن معنى الكنف هو الجانب مردود وباطل، والصواب أن الكنف ثابت لله ﷿ على ما صح في الأحاديث الصحاح ومنها حديث الباب، ومن معاني الكنف عند السلف: الناحية والستر والحجاب. فلا حاجة لادعاء المجاز فيه لنفيه وتعطيله عن الله حقيقة؛ لأن ذلك لا يجوز في حق الله وأسمائه وصفاته، بل يجب إثباته لله على الوجه اللائق بالله من غير تعطيل ولا تحريف، ومن غير تمثيل ولا تكييف كباقي الصفات. والله أعلم. \" [التنبيه على المخالفات العقدية في الفتح - لعلي الشبل - ص ٤١]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٩٤) قال: حدثنا سلمة بن شبيب، قال: حدثنا عبد الله بن إبراهيم الغفاري المدني، قال: حدثني أبي، عن أبي بكر بن المنكدر، فذكره.\nقال الترمذي: هذا حديث حسن غريب.\nوإسناده ضعيف.","vol":"9","page":561},{"text":"٧٣١٣ - (ت) [عبد الله] بن عمرو بن العاص - ﵄ - أن رسولَ الله - ﷺ- قال: «ثلاثة على كُثْبانِ المِسْكِ - أراهُ قال: يوم القيامة - عبد أدَّى حقَّ الله وحقَّ مواليه، ورجل أمَّ قومًا وهم به راضون، ورجل يُنادي بالصلوات الخمس في كلِّ يوم وليلة»، وفي رواية نحوه، وزاد فيه «يَغْبِطُهُم الأوَّلون والآخِرُون» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكُثْبان) جمع كثرة لكثيب الرمل، وهو ما اجتمع منه مرتفعًا.\n_________\n(١) رقم (٢٥٦٩) في صفة الجنة، باب رقم (٢٥)، ورواه أيضًا أحمد في \" المسند \"، وإسناده ضعيف، وفي نسخ الترمذي المطبوعة: وقال الترمذي: هذا حديث حسن غريب، وفي \" المشكاة \" للتبريزي: وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٦٦) حدثنا أبو كريب، حدثنا وكيع، عن سفيان، عن أبي اليقظان، عن زاذان، عن عبد الله بن عمر، قال، فذكره.\nقال أبو عيسى: هذا حديث حسن غريب لا نعرفه إلا من حديث سفيان الثوري، وأبو اليقظان اسمه عثمان ابن عمير، ويقال: ابن قيس.\nوإسناده ضعيف.","vol":"9","page":562},{"text":"٧٣١٤ - (ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «ثلاثة حقّ على الله عَوْنُهم: المجاهدُ في سبيل الله، والمُكَاتِبُ الذي يريد ⦗٥٦٣⦘ الأداءَ، والناكحُ الذي يريد العَفَافَ» وفي رواية بدل «المكاتب»: «المِدْيان الذي يريدُ الأداءَ» أخرجه الترمذي، وأخرج النسائي الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المديان): الكثير الدَّين، الذي يَدّان أموال الناس.\n_________\n(١) رواه الترمذي رقم (١٦٥٥) في فضائل الجهاد، باب ما جاء في المجاهد والناكح والمكاتب وعون الله إياهم، والنسائي ٦ / ٦١ في النكاح، باب معونة الله الناكح الذي يريد العفاف، وإسناده حسن، وقال الترمذي: هذا حديث حسن، أقول: ورواه أيضًا أحمد وابن ماجة وابن حبان في صحيحه، والحاكم وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٥١ و٤٣٧) قال: حدثنا يحيى. وابن ماجة (٢٥١٨) قال: حدثنا أبو بكر ابن أبي شيبة وعبد الله بن سعيد. قالا: حدثنا أبو خالد الأحمر. والترمذي (١٦٥٥) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي (٦/١٥) قال: أخبرنا محمد بن عبد الله بن يزيد، عن أبيه، قال: حدثنا عبد الله بن المبارك. وفي (٦/٦١) قال: أخبرنا قتيبة. قال: حدثنا الليث. وفي الكبرى «تحفة الأشراف» (٩/١٣٠٣٩) عن ابن السرح، عن ابن وهب، عن ليث.\nأربعتهم - يحيى بن سعيد، وأبو خالد الأحمر، والليث بن سعد، وعبد الله بن المبارك - عن محمد بن عجلان، عن سعيد بن أبي سعيد المقبري، فذكره.","vol":"9","page":562},{"text":"٧٣١٥ - (ت س) أبو ذر الغفاري - ﵁ - أن رسولَ الله - ﷺ- قال: «ثلاثة يحبُّهم الله، وثلاثة يُبْغِضُهم الله، فأمَّا الذين يحبُّهم الله: فرجل أتى قومًا فسألهم بالله، ولم يسألْهم لقرابة بينَهُ وبينهم، فَمَنَعُوه، فتخلَّفَ رجل بأعْقابهم (١)، فأعْطاهُ سِرًّا، لا يعلم بعَطيَّتِه إلا الله والذي أعطاه، وقوم سارُوا لَيْلَتَهُمْ، حتى إذا كان النومُ أحَبَّ إليهم مما يعدَل به فوضَعوا رؤوسَهُمْ، فقام [أحدُهم] يتملَّقني، ويتلو آياتي، ورجل كان في سَرِيَّة، فَلَقيَ العَدُوَّ فَهُزِموا، فأقبلَ بصَدْرِه حتى يُقْتَل، أو يُفتَح له، والثلاثة الذين يُبْغِضُهم الله: فالشيخ الزاني، والفقير المُختالُ، والغَنيُّ الظَّلُومُ» أخرجه الترمذي والنسائي، وللنسائي مِثْلُه، ولم يذكر «وثلاثة يُبْغِضُهم الله» ولا ذكرهم ⦗٥٦٤⦘ في آخر الحديث (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المختال): المعجَب بنفسه المتكبِّر.\n_________\n(١) في نسخ الترمذي المطبوعة: بأعيانهم.\n(٢) رواه الترمذي رقم (٢٥٧١) في صفة الجنة، باب رقم (٢٥)، والنسائي ٥ / ٨٤ في الزكاة، باب ثواب من يعطي، من حديث شعبة عن منصور بن المعتمر عن ربعي بن حراش عن زيد بن ظبيان عن أبي ذر ﵁، وهو حديث حسن، وقال الترمذي: هذا حديث صحيح، ورواه أيضًا الحاكم وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٥٣) قال: حدثنا محمد بن جعفر. والترمذي (٢٥٦٨) قال: حدثنا محمد ابن بشار ومحمد بن المثنى. قالا: حدثنا محمد بن جعفر. (ح) وحدثنا محمود بن غيلان. قال: حدثنا النضر بن شميل. والنسائي (٣/٢٠١) و(٥/٨٤) وفي الكبرى (١٢٢٣) قال: أخبرنا محمد بن المثنى. قال: حدثنا محمد. وابن خزيمة (٢٤٥٦ و٢٥٦٤) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر.\nكلاهما - محمد بن جعفر، والنضر بن شميل - عن شعبة، عن منصور قال: سمعت ربعي بن حراش، يحدث عن زيد بن ظبيان، فذكره.\n* وأخرجه أحمد (٥/١٥٣) قال: حدثنا مؤمل، قال: حدثنا سفيان، عن منصور، عن ربعي، عن رجل، عن أبي ذر، فذكره.\n* وأخرجه أحمد (٥/١٥٣) قال: حدثنا عبد الملك بن عمرو. والنسائي في الكبرى (١٢٢٤) قال: أخبرني محمد بن علي الرقي. قال: حدثنا محمد، وهو ابن يوسف الفريابي.\nكلاهما - عبد الملك بن عمرو، والفريابي -قالا: حدثان سفيان، عن منصور، عن ربعي بن حراش، عن أبي ذر، فذكره. ليس فيه «زيد بن ظبيان» .","vol":"9","page":563},{"text":"٧٣١٦ - (ت) عبد الله بن مسعود - ﵁ - يَرْفَعُه - قال: «ثلاثة يُحِبُّهمُ الله ﷿: رجُل قام من الليل يَتْلُو كتاب الله، ورجل تصدَّق صَدَقَة بيمينِه يُخفِيها - أُراهُ قال: عن شماله - ورجل كان في سَرِيَّة فانْهَزَمَ أصحابُه، فاستقبل العدوَّ» أخرجه الترمذي، وقال: هذا حديث غير محفوظ، أحد رُواتِهِ: أبو بكر بن عياش، كثير الغلط (١) .\n_________\n(١) رواه الترمذي رقم (٢٥٧٠) في صفة الجنة، باب رقم (٢٥) من حديث أبي بكر بن عياش عن الأعمش عن منصور بن المعتمر عن ربعي بن حراش عن ابن مسعود ﵁، وقال الترمذي: هذا حديث غريب من هذا الوجه غير محفوظ، والصحيح ما روى شعبة وغيره عن منصور عن ربعي بن حراش عن زيد بن ظبيان عن أبي ذر عن النبي ﷺ، يريد الحديث الذي قبله، وأبو بكر بن عياش كثير الغلط، أقول: ولفقرات الحديث شواهد بمعناه، منها الذي قبله، والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٦٧) قال: حدثنا أبو كريب، قال: حدثنا يحيى بن آدم، عن أبي بكر بن عياش، عن الأعمش، عن منصور، عن ربعي بن حراش، فذكره.\nقال الترمذي: هذا حديث غريب من هذا الوجه غير محفوظ والصحيح ما رواه شعبة وغيره عن منصور عن ربعي بن حراش عن زيد بن ظبيان عن أبي ذر عن النبي -ﷺ-، يريد الحديث الذي قبله، وأبو بكر بن عياش كثير الغلط.","vol":"9","page":564},{"text":"٧٣١٧ - (خ م ط ت س) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «سَبْعَة يظِلُّهمُ الله في ظِلِّهِ يوم لا ظِلَّ إلا ⦗٥٦٥⦘ ظِلُّه: الإمامُ العادلُ، وشابّ نشأ في عبادة الله ﷿، ورجل قلبه مُعَلَّق بالمسجد، إذا خرج منه حتى يعودَ إليه، ورجلان تحابَّا في الله، اجتمعا على ذلك وتفرَّقا عليه، ورجل دَعَتْهُ امرأة ذاتُ مَنْصِب وجمال، فقال: إني أخافُ الله، ورجل تَصدَّق بصدقة فأخْفاها حتى لا تعلم شمالُهُ ما تُنْفِقُ يمينه، ورجل ذَكَرَ الله خاليًا ففاضت عيناه» .\nأخرجه البخاري ومسلم عن أبي هريرة، وأخرجاه من حديث مالك عن حَفْص ابن عاصِم عن أبي سعيد، أو عن أبي هريرة نحوه، وأخرجه «الموطأ» والترمذي عن أبي هريرة أو أبي سعيد - بالشَّكِّ من حفص بن عاصم - وأخرجه النسائي مُرسلًا (١) عن حفص (٢) .\n_________\n(١) وهذا خطأ، وهو موصول عند النسائي من حديث حفص بن عاصم عن أبي هريرة عن النبي ﷺ.\n(٢) رواه البخاري ٢ / ١١٩ - ١٢٤ في الجماعة باب من جلس في المسجد ينتظر الصلاة وفضل المساجد، وفي الزكاة، باب الصدقة باليمين، وفي الرقاق، باب البكاء من خشية الله، وفي المحاربين، باب فضل ترك الفواحش، ومسلم رقم (١٠٣١) في الزكاة، باب فضل إخفاء الصدقة، والموطأ ٢ / ٩٥٢ و٩٥٣ في الشعر، باب ما جاء في المتحابين في الله، والترمذي رقم (٢٣٩٢) في الزهد، باب ما جاء في الحب في الله، والنسائي ٨ / ٢٢٢ و٢٢٣ في القضاة، باب الإمام العادل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٩) قال: حدثنا يحيى، والبخاري (١/١٦٨) و(٨/١٢٥) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى. وفي (٢/١٣٨) قال: حدثنا مسدد. قال: حدثنا يحيى. وفي (٨/٢٠٣) قال: حدثنا محمد بن سلام. قال: أخبرنا عبد الله. ومسلم (٣/٩٣) قال: حدثني زهير ابن حرب ومحمد بن المثنى، جميعا عن يحيى القطان. «قال زهير: حدثنا يحيى بن سعيد» . والترمذي (٢٣٩١) قال: حدثنا سوار بن عبد الله العنبري ومحمد بن المثنى. قالا: حدثنا يحيى بن سعيد، والنسائي (٨/٢٢٢) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله. وابن خزيمة (٣٥٨) قال: حدثنا بندار. قال: حدثنا يحيى.\nكلاهما - يحيى بن سعيد القطان، وعبد الله بن المبارك - عن عبيد الله بن عمر، عن خبيب بن عبد الرحمن الأنصاري، عن حفص بن عاصم، فذكره.\n* أخرجه مالك «الموطأ» (٥٩١) . ومسلم (٣/٩٣) قال: حدثنا يحيى بن يحيى. والترمذي (٢٣٩١) قال: حدثنا الأنصاري. قال: حدثنا معن.\nكلاهما - يحيى، ومعن - عن مالك، عن خبيب بن عبد الرحمن الأنصاري، عن حفص بن عاصم، عن أبي سعيد الخدري، أو عن أبي هريرة، فذكره.","vol":"9","page":564},{"text":"<span data-type=\"title\" id=toc-1597>نوع تاسع</span>\n٧٣١٨ - (م ت د ط) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ دعا إلى هُدى كان له من الأجرِ مِثْلُ أجور مَنْ تَبِعَهُ، ⦗٥٦٦⦘ لا ينقصُ ذلك من أجورهم شيئًا، ومن دعا إلى ضَلالَة كان عليه من الإثمِ مِثْلُ آثام من تَبِعَهُ، لا يَنْقُص ذلك من أوزارهم شيئًا» أخرجه مسلم والترمذي وأبو داود.\nوأخرجه «الموطأ» مرسلًا: وقال: ما من داع يدعو إلى هُدى، وما من داع يدعو إلى ضلالة ... وذكر الحديث (١) .\n_________\n(١) رواه مسلم (٢٦٧٤) في العلم، باب من سن سنة حسنة أو سيئة، ومن دعا إلى هدى أو ضلالة، والترمذي رقم (٢٦٧٦) في العلم، باب ما جاء فيمن دعا إلى هدى فاتبع أو ضلالة، وأبو داود رقم (٤٦٠٩) في السنة، باب لزوم السنة، والموطأ ١ / ٢١٨ في القرآن، باب العمل في الدعاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٩٧) قال: حدثنا سليمان بن داود الهاشمي. قال: أخبرنا إسماعيل - يعني ابن جعفر -. والدارمي (٥١٩) قال: أخبرنا الوليد بن شجاع. قال: حدثنا إسماعيل بن جعفر. ومسلم (٨/٦٢) قال: حدثنا يحيى بن أيوب وقتيبة بن سعيد وابن حجر. قالوا: حدثنا إسماعيل- يعنون ابن جعفر - وأبو داود (٤٦٠٩) قال: حدثنا يحيى بن أيوب. قال: حدثنا إسماعيل - يعني ابن جعفر-. وابن ماجة (٢٠٦) قال: حدثنا أبو مروان، محمد بن عثمان العثماني. قال: حدثنا عبد العزيز بن أبي حازم. والترمذي (٢٦٧٤) قال: حدثنا علي بن حجر. قال: أخبرنا إسماعيل بن جعفر.\nكلاهما - إسماعيل، وعبد العزيز - عن العلاء بن عبد الرحمن بن يعقوب مولى الحرقة، عن أبيه، فذكره.","vol":"9","page":565},{"text":"٧٣١٩ - (ت) جرير بن عبد الله البجلي - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ سَنَّ سُنَّةَ خَيْر فاتُّبِعَ عليها، فله أجرُهُ، ومِثْلُ أجورِ من اتّبَعَه، غيرَ منْقُوص من أجورِهم شيئًا، ومَنْ سَنَّ سُنَّةَ شَرّ، فاتُّبِع عليها، كان عليه وِزْرُه ومِثْلُ أوزارِ من اتَّبعَه، غير منقوص من أوزارهم شيئًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٧٧) في العلم، باب ما جاء فيمن دعا إلى هدى فاتبع أو إلى ضلالة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وأخرجه مسلم مطولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٧٥) حدثنا أحمد بن منيع، حدثنا يزيد بن هارون، أخبرنا المسعودي، عن عبد الملك بن عمير، عن ابن جرير بن عبد الله، عن أبيه قال، فذكره.\nقال أبو عيسى: هذا حديث حسن صحيح.","vol":"9","page":566},{"text":"٧٣٢٠ - (ت) عمرو بن عوف - ﵁ - أن رسولَ الله - ﷺ- قال لبلال ابن الحارث يومًا: «اعلم يا بلال، قال: ما أعلم يا رسولَ الله؟ قال: اعلم أنَّ من أحيا سُنَّة من سُنَّتي أمِيتَتْ بعدي، كان له من الأجرِ مِثْلُ مَنْ ⦗٥٦٧⦘ عمل بها، مِنْ غير أن يَنْقُص ذلك من أجورهم شيئًا، ومن ابتدَع بِدْعَة ضلالَة لا يرضاها الله ورسولُه كان عليه مِثْلُ آثام مَنْ عمل بها، لا ينقصُ ذلك من أوزارِ الناس شيئًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٧٩) في العلم، باب ما جاء في الأخذ في السنة واجتناب البدع، من حديث كثير بن عبد الله المزني عن أبيه عن جده، وإسناده ضعيف، وقال الترمذي: هذا حديث حسن، وقد اعترض على تحسين الترمذي له، وقال المنذري في \" الترغيب والترهيب \" ١ / ٤٦ طبع منير الدمشقي: كثير بن عبد الله متروك واهٍ، ولكن للحديث شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٧٧) حدثنا عبد الله بن عبد الرحمن، أخبرنا محمد بن عيينة، عن مروان ابن معاوية الفزاري، عن كثير بن عبد الله هو ابن عمرو بن عوف المزني، عن أبيه، عن جده، فذكره.\nقال أبو عيسى: هذا حديث حسن. ومحمد بن عيينة هو مصيصي شامي، وكثير بن عبد الله هو ابن عمرو بن عوف المزني،\nقلت: في سنده كثير بن عبد الله بن عمرو بن عوف المزني قال: أحمد: لا يحدث عنه، وقال مرة: منكر الحديث ليس بشيء، وقال: مره: لايساوي شيئا، وضرب على حديثه في المسند ولم يحدثه به، قال يحيى: ليس حديثه بشىء ولا يكتب وأورده ابن الجوزي في الضعفاء والمتروكين (٣/٢٣) .","vol":"9","page":566},{"text":"٧٣٢١ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «يا بُنَيَّ إن قَدَرْتَ أن تُصْبِحَ وتُمْسِيَ ولَيس في قلبك غِشّ لأحد فَافْعَل، ثم قال: يا بُنَيَّ، وذلك من سُنَّتي، ومن أحيا سُنَّتِي فقد أحْياني، ومن أحياني كان مَعي في الجنة (١)» أخرجه الترمذي، وقال: وفي الحديث قصة طويلة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غش) الغِش: خلاف النصح.\n_________\n(١) أورد التبريزي صاحب \" مشكاة المصابيح \" هذا الحديث نقلًا عن الترمذي بلفظ: \" من أحب سنتي فقد أحبني، ومن أحبني كان معي في الجنة \" ولعله وقع في بعض نسخ الترمذي هكذا.\n(٢) رقم (٢٦٨٠) في العلم، باب ما جاء في الأخذ في السنة واجتناب البدع، وفي سنده زيد بن علي ابن جدعان، وهو ضعيف، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٧٨) قال:حدثنا مسلم بن حاتم الأنصاري البصري،قال:حدثنا محمد بن عبد الله الأنصاري، عن أبيه،عن علي بن زيد، عن سعد بن المسيب، فذكره.\nقلت في مسنده علي بن يزيد وهو ابن جدعان ضعيف كما قال الحافظ في «التقريب» وقال شعبة بن الحجاج كما نقل عنه شيخنا العلامة الألباني في الضعيفة: (حدثنا علي بن زيد وكان رفاعا) يعني أنه كان يخطئ فيرفع الحديث الموقوف.","vol":"9","page":567},{"text":"٧٣٢٢ - (ت) أنس بن مالك - ﵁ - قال: «أتى النبيَّ - ﷺ- رَجُل يَسْتَحمِلُه، فلم يجدْ عنده ما يتحمَّله، فدَلَّه على آخرَ فحمَلَهُ، فأتى ⦗٥٦٨⦘ النبيَّ - ﷺ- فأخبره، فقال: الدَّال على الخير كفاعله» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يستحمله) استحملت فلانًا: إذا طلبت منه أن يعطيَك ما تركبُه ويحملك عليه.\n_________\n(١) رقم (٢٦٧٢) في العلم، باب ما جاء في أن الدال على الخير كفاعله، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٧٠) حدثنا نصر بن عبد الرحمن الكوفي، حدثنا أحمد بن بشير، عن شعيب بن بشر، عن أنس بن مالك، فذكره.\nقال أبو عيسى.: هذا حديث غريب من هذا الوجه من حديث أنس، عن النبي -ﷺ-","vol":"9","page":567},{"text":"٧٣٢٣ - (م د ت) أبو مسعود البدري - ﵁ - قال: «كنت جالسًا عندَ رسولِ الله - ﷺ-، فجاءه رجُل، فقال: إني أُبْدِعَ بي يا رسولَ الله، فاحْمِلْني، فقال: ما عندي ما أحملكَ عليه، فقال رجل: أنا أدُلُّهُ على مَن يَحْمِلُه، فقال رسولُ الله - ﷺ-: «من دَلَّ على خيْر فله مِثْلُ أجرِ فاعِلِه» أخرجه مسلم.\nوفي رواية الترمذي وأبي داود: فقال له رسولُ الله - ﷺ-: «ائْتِ فلانًا، فأتاه فحمله، فقال النبيُّ - ﷺ-: مَنْ دَلَّ على خير فله مِثْلُ أجرِ فاعِلِه، أو قال: عامِلِه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُبدِعَ بي) أُبدِعَ بفلان: إذا أعيَتْ راحلته: وأبدعتِ الراحلة: إذا أعيت وكَلَّت.\n_________\n(١) رواه مسلم رقم (١٨٩٣) في الإمارة، باب فضل إعانة الغازي في سبيل الله بمركوب وغيره، وأبو داود رقم (٥١٣٩) في الأدب، باب في الدال على الخير، والترمذي رقم (٢٦٧٣) في العلم، باب ما جاء في الدال على الخير كفاعله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٢٠) قال: حدثنا ابن نمير،ويعلي، ومحمد يعني ابن عبيد. وفي (٤/١٢٠) قال:حدثنا عبد الرزاق،قال: أخبرنا سفيان. وفي (٥/٢٧٢) قال:حدثنا أبو معاوية. وفي (٥/٢٧٣) قال: حدثنا محمد بن جعفر، قال:حدثنا شعبة. وفي (٥/٢٧٤) قال:حدثنا أسود بن عامر، قال:حدثنا شريك. والبخاري في الأدب المفرد (٢٤٢) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. ومسلم (٦/٤١) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، وابن أبي عمر قالوا: حدثنا أبو معاوية (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس وحدثني بشر بن خالد، قال: أخبرنا محمد ابن جعفر، عن شعبة (ح) وحدثني محمد بن رافع، قال:حدثنا عبد الرزاق، قال: أخبرنا سفيان،وأبو داود (٥١٢٩) قال:حدثنا محمد بن كثير، قال: أخبرنا سفيان،والترمذي (٢٦٧١) قال:حدثنا محمود بن غلان، قال:حدثنا أبو داود، قال: أنبأنا شعبة (ح) وحدثنا الحسن بن علي الخلال،قال:حدثنا عبد الله ابن نمير.\nثمانيتهم - عبد الله بن نمير،ويعلى بن عبيد، ومحمد بن عبيد، وسفيان، وأبو معاوية، وشعبة، وشريك، وعيسى بن يونس - عن الأعمش، قال: سمعت أبا عمرو الشيباني، فذكره","vol":"9","page":568},{"text":"<span data-type=\"title\" id=toc-1598>نوع عاشر</span>\n٧٣٢٤ - (خ م ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «يقولُ الله ﷿: إذا أراد عبدي أنْ يَعْمَلَ سيئة، فلا تكتبوها عليه حتى يَعْمَلَها، فإن عَمِلَها فاكتبوها بمثلها، وإن تَركَها من أجلي فاكتبوها له حسنة، وإذا أراد أن يَعْمَلَ حسنة، فلم يَعْمَلْها، فاكتبوها له حسنة، فإن عملها فاكتبوها بِعَشْرِ أمثالها إلى سبعمائة» أخرجه البخاري.\nوفي رواية مسلم قال: قال رسولُ الله - ﷺ-: «يقول الله: إذا هَمَّ عَبْدِي بسيئة فلا تكتبوها عليه، فإن عَمِلَها فاكتبوها سَيئة، وإذا هَمَّ بحسنة فلم يَعْمَلْها فاكتبوها حسنة، فإن عَمِلها فاكتبوها عشرًا» .\nوله في أخرى قال: قال رسولُ الله - ﷺ-: «مَنْ هَمَّ بحسنة فلم يعمَلْها كُتِبَتْ له حسنة، ومَنْ هَمَّ بحسنة فَعَمِلَها، كُتِبَتْ له إلى سبعمائةِ ضِعْف، ومَن همَّ بسيئة فلم يَعْمَلْها لم تُكْتَبْ، وإن عَمِلَها كُتِبَتْ» .\nوله في أخرى: عن رسولِ الله - ﷺ- «قال الله ﷿: إذا تحدَّث عبدي بأن يَعْمَلَ حسنة، فأنا أكتُبها له حسنة، ما لم يعمَلْها، فإذا عملها فأنا أكتُبُها بعشرِ أمثالها، وإذا تحدَّث بأن يعمل سيئة، فأنا أغفرها له؛ ما لم يعمَلْها، فإذا عَمِلَها فأنا أكتُبُها له بمثلها، وقال رسولُ الله - ﷺ-: قالت الملائكةُ: ⦗٥٧٠⦘ ربِّ، ذاك عُبيْدُكَ، يريد أن يعملَ سيئة، وهو أبْصَرُ به، فقال: ارقُبُوه، فإن عَمِلَها فاكتبوها له بمثلها، وإن تَرَكَها فاكتبوها له حسنة، إنما تركها من جَرَّايَ» .\nوفي أخرى قال: [قال رسولُ الله - ﷺ-]: «قال الله ﷿: إذا هَمَّ عَبدي بحسنة فلم يعمَلْها كتبتُها له حسنة، وإن عملها كتبتُها عشرَ حَسَنَات إلى سبعمائةِ ضِعْف، وإن هَمَّ بِسَيئة ولم يعْمَلها، لم أكتبْها عليه، فإن عملها كتبتُها سيئة واحدة» .\nوفي رواية الترمذي نحو ذلك، وفي آخِرها: ثم قرأ ﴿من جاء بالحسنة فله عشر أمثالها﴾ [الأنعام: ١٦٠] (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَرَّايَ) فعلت هذا من جَرَّاه، أي: من أجله.\n_________\n(١) رواه البخاري ١٣ / ٣٩١ في التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (١٢٨) و(١٢٩) في الإيمان، باب إذا هم العبد بحسنة كتبت وإذا هم بسيئة لم تكتب، والترمذي رقم (٣٠٧٥) في التفسير، باب ومن سورة الأنعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٤٢) قال: حدثنا سفيان. والبخاري (٩/١٧٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا المغيرة بن عبد الرحمن، ومسلم (١/٨٢) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب إسحاق بن إبراهيم. قال: إسحاق: أخبرنا سفيان، قال الآخران: حدثنا ابن عيينه، والترمذي (٣٠٧٣) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٦٧٩) عن قتيبة، عن سفيان.\nكلاهما - سفيان بن عيينه، والمغيرة بن عبد الرحمن - عن أبي الزناد، عن الأعرج، فذكره.","vol":"9","page":569},{"text":"٧٣٢٥ - (خ م) ابن عباس - ﵄ - أن رسولَ الله - ﷺ- قال - فيما يروي عن ربِّهِ -: «إنَّ الله تعالى كَتَبَ الحسناتِ والسيئاتِ، ثم بيَّن ذلك، فَمَنْ هَمَّ بحسَنة فلم يعملْها كَتَبها الله له عنده حسنة كاملة، فإن هَمَّ بها وعَمِلها، كَتَبَها الله له عنده عَشْرَ حسنات إلى سبعمائة ضِعْف، إلى أضعاف ⦗٥٧١⦘ كثيرة، ومَنْ هَمَّ بسيئة فلم يعمَلْها، كَتَبَها الله عنده حسنة، وإن هو هَمَّ بها فَعَمِلها، كَتَبَها الله له سيئة واحدة» .\nزاد في رواية «أو محاها، ولا يَهْلِك على الله إلا هَالِك» .\nأخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٢٧٧ في الرقاق، باب من هم بحسنة أو سيئة، ومسلم رقم (١٣٠) و(١٣١) في الإيمان، باب إذا هم العبد بحسنة كتبت وإذا هم بسيئة لم تكتب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٢٧) (٢١١٠) قال: حدثنا يحيى، قال: حدثنا الحسن ابن ذكوان.\n٢- وأخرجه أحمد (١/٢٧٩ (٢٥١٩) قال: حدثنا عفان، قال: حدثنا جعفر بن سليمان. وفي (١/٣١٠) و(٢٨٢٨) قال: حدثنا أبو كامل، قال: حدثنا سعيد بن زيد. وفي (١/٣٦٠ (٣٤٠٢) قال: حدثنا بهز. قال: حدثنا عبد الوارث. وعبد بن حميد (٧١٦) قال: أخبرني يحيى بن عبد الحميد قال: حدثنا جعفر بن سليمان، والدامي (٢٧٨٩) قال: حدثنا عفان، قال: حدثنا جعفر بن سليمان. والبخاري (٨/١٢٨) قال: حدثنا أبو معمر، قال: حدثنا عبد الوراث. ومسلم (١/٨٣) قال: حدثنا شيبان بن فروخ، قال: حدثنا عبد الوارث (ح) وحدثنا يحيى بن يحيى، قال: حدثنا جعفر بن سليمان. والنسائي في الكبرى (تحفة الأشراف) (٦٣١٨) عن قتيبة، عن جعفر.\nثلاثتهم - جعفر، وسعيد، وعبد الوارث - عن الجعد أبي عثمان.\nكلاهما - الحسن، والجعد - عن أبي رجاء، فذكره.","vol":"9","page":570},{"text":"٧٣٢٦ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «ما مِنْ حافظين رَفعا إلى الله تعالى ما حَفِظا من عَمَلِ العَبْدِ في ليل أو نهار، فيجدُ الله تعالى في أول الصحيفة وآخرِها خيرًا إلا قال الله تعالى لملائكته: أشْهِدُكم أنِّي قد غَفَرْتُ لعبدي ما بين طَرَفَي الصحيفة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٩٨١) في الجنائز، باب رقم (٩)، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٩٨١) قال: حدثنا زياد بن أيوب، حدثنا مبشر بن إسماعيل الحلي، عن تمام بن نجيح، عن الحسن عن أنس، فذكره.\nوإسناده ضعيف.","vol":"9","page":571},{"text":"<span data-type=\"title\" id=toc-1599>نوع حادي عشر</span>\n٧٣٢٧ - (ت س د) شرحبيل بن السمط - ﵁ - قال لعمرو بن عَبَسَةَ حَدِّثْني حديثًا سمعتَه من رسولِ الله - ﷺ- قال: سمعتُ رسولَ الله - ﷺ- يقول: «من شاب شيبة في الإسلام كانت له نُورًا يوم القيامة، ومَنْ رَمَى بِسَهْم في سبيل الله فبلَغ العدوَّ، أو لم يَبْلُغْ، كان له كعتق رقبة مؤمنة، ومَن ⦗٥٧٢⦘ أعتق رقبة مؤمنة كانت فِداءه من النار عُضوًا عُضوًا» أخرجه النسائي.\nوأخرج الترمذي ذكر الشَّيْبِ وحْدَهُ.\nوأخرج أبو داود منه ذِكْر العِتق وحدَهُ.\nوأخرج النسائي من طريق أخرى نحوه، إلا أنه قَدَّمَ رَمي السهم، وقال فيه: «أخطأ أم أصاب» وثَنَّى بالعِتْق، وثلَّثَ بالشَّيْبِ، وقال فيه: «في سبيل الله» (١) .\n_________\n(١) رواه الترمذي رقم (١٦٣٤) في فضائل الجهاد، باب ما جاء في فضل من شاب شيبة في سبيل الله، والنسائي ٦ / ٢٦ في الجهاد، باب ثواب من رمى في سبيل الله، وأبو داود رقم (٣٩٦٦) في العتق، باب أي الرقاب أفضل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١١٣) قال: حدثنا محمد بن بكر، النسائي في الكبرى (الورقة ٦٤- أ) قال: أخبرنا محمد بن إبراهيم، يقال له: ابن صدران، بصري، قال: حدثنا خالد بن عبد (ح) وأخبرنا يزيد بن سنان، قال: حدثنا عبد الله بن حمران.\nثلاثتهم - ابن بكر، وخالد، وابن حمران - عن عبد الحميد بن جعفر، قال: حدثني الأسود بن العلاء، عن حوى، مولى سليمان بن عبد الملك، عن رجل أرسل إليه عمر بن العزيز وهو أمير المؤمنين، قال: كيف الحديث الذي حدثني عن الصنابحي؟ قال أخبرني الصنابحي، فذكره..\nفي رواية خالد بن الحارث: (عن مولى سليمان بن عبد الملك) لم يذكر اسمه. ورواه عن شرحبيل، سليم ابن عامر.\nأخرجه أحمد (٤/١١٣) قال: حدثنا الحكم بن نافع، وعبد بن حميد (٢٩٩) قال: أخبرنا يزيد بن هارون، النسائي في الكبرى (الورقة ٦٤- أ) قال: أخبرنا عبد الله بن محمد بن تميم المصيصي، قال: حدثنا حجاج بن محمد.\nثلاثتهم - الحكم، ويزيد، وحجاج - عن حريز، عن عثمان، عن سليم ابن عامر، فذكره.\nأخرجه أبو داود (٣٩٦٦) قال: حدثنا عبد الوهاب بن نجده، قال: حدثنا بقية، قال: حدثنا صفوان بن عمرو، قال حدثني سليم بن عامر. والنسائي (٦/٢٦) قال: أخبرنا عمور بن عثمان بن سعيد بن كثير، قال: حدثنا بقية، عن صفوان، قال: حدثني سليم بن عامر، وفي (٦/٢٧) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر، قال: سمعت خالدا، يعني ابن زيد، أبا عبد الرحمن، الشامي.\nكلاهما - سليم، وخالد بن زيد ٠ عن شرحبيل بن السمط، عن عمرو بن عبسة، فذكره.\nوأخرجه أحمد (٤/٣٨٦) قال: حدثنا أبو المغيرة. والنسائي (في الكبري (الورقة ٦٤-أ) قال: أخبرنا سعيد بن عمرو بن الحمصص، قال: حدثنا بقية.\nكلاهما - أبو المغيرة، وبقية - قالا: حدثنا حريز، قال: سمعت سليم بن عامر يحدث شرحبيل بن السمط حين قال: لعمرو بن عبسه: حدثنا حديثا ليس في تزيد ولا نقصان ... الحديث.","vol":"9","page":571},{"text":"٧٣٢٨ - (س) شرحبيل بن السمط - ﵁ - قال لكَعْبِ بنِ مُرَّةَ: «يا كعبُ، حدثْنا حديثًا عن رسولِ الله - ﷺ-، واحْذَرْ، قال: سمعتُهُ يقول: مَنْ شابَ شيبة في سبيل الله، كانتْ له نُورًا يوم القيامة، فقال له: حَدِّثنا عن النبيِّ - ﷺ- واحْذَرْ، قال: سمعتُهُ يقول: ارموا، مَنْ بَلَغ العَدُوَّ بسهم رَفَعَهُ الله به درجة، فقال ابن النَّحَام: يا رسولَ الله، وما الدَّرَجَةُ؟ قال: أمَا إنَّها ليستْ بعَتَبة أمِّكَ، ولكنْ ما بين الدرجتين مائةُ عام» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢٧ في الجهاد، باب ثواب من رمى في سبيل الله، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٧) أخبرنا محمد بن العلاء، قال:حدثنا أبومعاوية، قال: حدثنا الأعمش، عن عمرو بن مرة عن سالم بن أبي الجعد،عن شرحبيل بن السمط: فذكره قلت الأعمش وهو سليمان بن مهران مدلس وقد عنعنه.","vol":"9","page":572},{"text":"<span data-type=\"title\" id=toc-1600>نوع ثاني عشر</span>\n٧٣٢٩ - (م) أبو هريرة - ﵁ -: عن رسول الله - ﷺ- قال: «إنَّ الله ﷿ يقول يومَ القيامة: يا ابنَ آدمَ مَرِضْتُ فلم تَعُدْني، قال: يارب كَيْفَ أعُودُكَ وأنتَ ربُّ العالمين؟ قال: أمَا علمتَ أنَّ عبدي فلانًا مَرِضَ فلم تَعُدْهُ؟ أما علمتَ أنَّكَ لو عُدْتَهُ لوجَدتني عنده؟ يا ابنَ آدمَ، اسْتَطْعَمْتُكَ فلم تُطعمني، قال: يارب، كيف أطعِمُكَ وأنتَ ربُّ العالمين؟ قال: أمَا علمتَ أنه استطعمكَ عبدي فلان فلم تُطْعِمْهُ، أمَا علمتَ أنَّكَ لو أطعمته لوجدتَ ذلك عندي؟ يا ابنَ آدم، استَسقيْتُكَ فلم تَسْقني، قال: يارب، وكيف أسقِيكَ وأنتَ ربُّ العالمين؟ قال: اسْتَسقَاك عبدي فلان، فلم تَسْقِه، أما إنَّك لو سَقَيْتَهُ وجدتَ ذلك عندي» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٦٩) في البر والصلة، باب فضل عيادة المريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٥١٧) قال: حدثنا إسحاق. قال:أخبرنا النضر بن شميل ومسلم (٨/١٣) قال:حدثني محمد بن حاتم بن ميمون. قال: حدثنا بهز.\nكلاهما - النضر،وبهز - عن حماد بن سلمة، عن ثابت البنانى،عن أبي رافع، فذكره.","vol":"9","page":573},{"text":"٧٣٣٠ - (د ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «أيُّما مؤمن أطعمَ مؤمنًا على جُوع أطعمه الله يوم القيامة مِن ثمار الجنة، وأيُّما مؤمن سقى مؤمنًا على ظمإ سقاهُ الله يوم القيامة من الرحيق المختوم، وأيُّما مؤمن كسى مؤمنًا على عُرْي كَساهُ الله يوم القيامة، من حُلل الجنة» أخرجه الترمذي، وقال: قد روي موقوفًا على أبي سعيد، وهو أصح ⦗٥٧٤⦘ وأشبه، وأخرجه أبو داود، وقدَّم الكسوةَ، ثم الطعام، ثم الشراب (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرحيق): من أسماء الخمر.\nو(المختوم): الذي لم يبتذل لأجل ختامه.\n_________\n(١) رواه أبو داود (١٦٨٢) في الزكاة، باب في فضل سقي الماء، والترمذي رقم (٢٤٥١) في صفة القيامة، باب رقم (١٨)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، وقد روي هذا عن عطية عن أبي سعيد موقوفًا، وهو أصح عندنا وأشبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٣) قال: حدثنا حسن، قال: حدثنا زهير، عن سعد أبي المجاهد الطائي، والترمذي (٢٤٤٩) قال: حدثنا محمد بن حاتم المؤدب، قال: حدثنا عمار بن محمد بن أخت سفيان الثوري، قال: حدثا أبو الجارود الأعمي (وأسمه زياد بن الممنذر الهمداني.) .\nكلاهما - أبو المجاهد، وأبو الجارود - عن عطية بن سعد العوفي، فذكره.،\nفي رواية أبي المجاهد، قال: عن عطية بن سعد العوفي، عن أبي سعيد الخدري، أراه قد رفعه إلى النبي -ﷺ-.\nقال الترمذي: هذا حديث غريب، وقد روى هذا عن عطية، عن أبي سعيد موقوف، هو أصح عندنا وأشبه.\nأخرجه أبو داود (١٦٨٢) قال: حدثنا علي بن حسين، قال حدثنا أبو بدر، قال: حدثنا أبو خالد الذي كان ينزل في بني دالان، عن نبيح، فذكره.\nقلت في سنده عطيه العوفي قال الحافظ فى «التقريب» صدوق يخطيء كثيرا كان شيعيا مدلسا أما تدليسه فقد نقل ابن حبان في «الضعفاء» مانصه «سمع من أبي سعيد أحاديث فما مات جعل يجالس الكبي يحضر بصفته، فإذا قال الكبي، قال: رسول الله كذا، فيحفظه (وكناه أبا سعيد) ويروى عنه، فإذا قيل به من حدثك هذا؟ فيقول: حدثني «أبو سعيد» فيتوهمون أنه يريد أبا سعيد الخدري، وإنما أراد الكبي: قال: لا يحل كتب حديثه إلا على التعجب» ذكره الألباني في الضعيفة الجزء الأول","vol":"9","page":573},{"text":"٧٣٣١ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ أكلَ طَيبًا، وعَمِلَ في سُنَّة، وأمِنَ الناسُ بوائِقَهُ، دخل الجنة، قال رجل: يا رسولَ الله، إن هذا اليومَ في الناس كثير، قال: فسيكون في قرون بعدي» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بوائقه) جمع بائقة، وهي الداهية، والمراد: غوائله وشروره وقيل: ظلمه وغشمه.\n_________\n(١) رقم (٢٥٢٢) في صفة القيامة، باب رقم (٦١)، وفي سنده مجهول، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه من حديث إسرائيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٢٠) قال:حدثنا هناد،وأبو زرعة، وغير واحد، قالوا: أخبرنا قبيصة (ح) وحدثنا عباس الدوري قال: حدثنا يحيى بن أبي بكير.\nكلاهما - قبيصة، ويحيى - عن إسرائيل، عن هلال بن مقلاص الصيرفي،عن أبي بشر، عن أبي وائل، فذكره.\nقال الترمذي:هذا حديث غريب لانعرفه إلا من هذا الوجه من حديث إسرائيل.\nوفي سنده مجهول.","vol":"9","page":574},{"text":"٧٣٣٢ - (ت) البراء بن عازب - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «من مَنَحَ منيحةَ لبن أو وَرِق، أو هَدَى زُقاقًا، كان له ⦗٥٧٥⦘ مِثْلُ عِتْق رقبة» أخرجه الترمذي (١) .\nوذكر رزين «مَنْ مَنَحَ مِنْحة لبن أو وَرِق، أو هدى ضالًا طريقًا، أو أعمى زقاقًا ... الحديث» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (منحة لبن) المنحة: العطية، والمنيحة: الناقة، أو الشاة تعار لينتفع بلبنها وتعاد.\n_________\n(١) رواه الترمذي رقم (١٩٥٨) في البر والصلة، باب ما جاء في المنحة، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب، وقال: وفي الباب عن النعمان بن بشير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٤/٢٨٥) قال: حدثناعفان. قال: حدثنا شعبة، وفي (٤/٢٨٥) قال حدثنا عفان، قال: حدثنا عفان، قال: حدثنا محمد بن طلحة. وفي (٤/٢٩٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن منصور، والأعمش، وفي (٤/٣٠٠) قال حدثنا وكيع، قال: حدثنا الأعمش. وفي (٤/٣٠٤) قال: حدثنا يحيى، ومحمد بن جعفر، قالا: حدثنا شعبة، والترمذي (١٩٥٧) قال: حدثنا أبو كريب، قال: حدثنا، قال: حدثنا إبراهيم بن يوسف بن أبي إسحاق، عن أبيه، عن أبي إسحاق.\nخمستهم - شعبة، و، محمد بن طلحة، ومنصور، والأعمش، وأبو إسحاق - عن طلحة بن مصرف.\n٢- وأخرجه أحمد (٤/٢٨٦) قال: حدثنا أبو معاوية، والبخاري في الأدب المفرد (٨٩٠) قال: حدثنا محمد بن سلام، قال: حدثنا الفزاري.\nكلاهما- أبو معاوية، والفزاري - عن قنان بن عبد الله.\nكلاهما - طلحة، وقنان - عن عبد الرحمن بن عوسجة، فذكره..","vol":"9","page":574},{"text":"<span data-type=\"title\" id=toc-1601>نوع ثالث عشر</span>\n٧٣٣٣ - (ت) أبو هريرة - ﵁ -: أن رجلًا قال: يا رسولَ الله، الرجلُ يَعْمَلُ العمل فَيُسِرُّهُ، فإذا اطُّلِع عليه أعجبه ذلك؟ فقال رسولُ الله - ﷺ-: «له أجران: أجر السِّرِّ، وأجْرُ العلانية» . أخرجه الترمذي (١) .\nوقال: قد فسَّرَ بعض أهل العلم هذا الحديث إذ اطُّلِع عليه وأعْجَبه: إنما معناه يعجبه ثناءُ الناس عليه بالخير، لقول النبيِّ - ﷺ-: «أنتم شهداء الله في ⦗٥٧٦⦘ الأرض، فيعجبه ثناء الناس عليه لهذا، فأما إذا أعجبه ليعلم الناس منه الخير ويُكرَم ويُعَظمَ على ذلك، فهذا رِياء» وقال بعض أهل العلم: إذا اطُّلع [عليه] فأعجبه رجاء أن يعمل بعمله، فيكونُ له مثلُ أجورهم، فهذا له مذهب أيضًا.\n_________\n(١) رقم (٢٣٨٥) في الزهد، باب رقم (٤٩)، من حديث أبي سنان الشيباني الأصغر عن حبيب بن أبي ثابت عن أبي صالح عن أبي هريرة ﵁، قال الترمذي: هذا حديث غريب، وقال: وقد رواه الأعمش وغيره عن حبيب بن أبي ثابت عن النبي ﷺ مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٨٤) حدثنا محمد بن المثنى، حدثنا أبو داود، حدثنا أبو سنان الشيباني، عن حبيب عن ثابت، عن أبي صالح، عن أبي هريرة، فذكره.\nقال أبو عيسى: هذا حديث حسن غريب. وقد روى الأعمش وغيره عن حبيب بن أبي ثابت، عن أبي صالح، عن النبي مرسلا وأصحاب الأعمش لم يذكروا فيه عن أبي هريرة.","vol":"9","page":575},{"text":"٧٣٣٤ - (م) أبو ذر الغفاري - ﵁ - قال: قيل لرسول الله - ﷺ-: «أرأيْتَ الرجلَ يَعمَلُ من الخير، ويَحمَده الناس عليه؟ قال: تِلْكَ عاجِلُ بُشْرَى المؤمن» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٤١) في البر والصلة، باب المرء مع من أحب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٢٦٤٢) حدثنا يحيى بن يحيى التميمي، وأبو الربيع، وأبو كامل، وفضيل بن حسين - واللفظ ليحيى - قال يحيى: أخبرنا وقال الآخران:حدثنا - حماد بن بزيد بن عن أبي عمران الجوني - عن عبد الله بن الصامت، عن أبي ذر، فذكره.","vol":"9","page":576},{"text":"<span data-type=\"title\" id=toc-1602>نوع رابع عشر</span>\n٧٣٣٥ - (ت) أبو أمامة - ﵁ -: عن النبيِّ - ﷺ- قال: «لَيْسَ شَيء أحبَّ إلى الله من قطرتين، وأثرَين: قطرةِ دموع من خَشْيَة الله، وقطرةِ دَم تُهْرَاق في سبيل الله، وأما الأثران: فأثَر في سبيل الله، وأثَر في فريضة من فرائض الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٦٩) في فضائل الجهاد، باب رقم (٢٦)، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٦٩) قال: حدثنا زياد بن أيوب،قال:حدثنا يزيد بن هارون،قال:أنبأنا الوليد بن جميل الفلسطيني،عن القاسم، فذكره.","vol":"9","page":576},{"text":"٧٣٣٦ - (س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «وَفْدُ الله ثلاثة: الغازي، والحاجُّ، والمعتمرُ» أخرجه النسائي (١) .\n_________\n(١) ٥ / ١١٣ في الحج، باب فضل الحج، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائى (٥/١١٣و٦/١٦) قال: أخبرنا عيسى بن إبراهيم بن مثرود،وابن خزيمة (٥٢١١) قال: حدثنا عيسى بن إبراهيم الغافقي وإبرهيم بن منقد عبد الله الخولاني.\nكلاهما - عيسى بن إبراهيم الغافقي، وإبراهيم بن منقد،عن ابن وهب، عن مخرمة، عن أبيه، قال: سمعت سهيل بن أبي صالح يقول: سمعت أبي يقول،فذكره.\nقلت أورد الحديث ابن أبي حاتم في كتابه العلل وقال: قال أبي ورواه سليمان بن بلال عن سهيل عن أبيه عن مرداس الجندعي عن كعب قوله. ورواه عاصم عن أبي صالح عن كعب قوله.","vol":"9","page":576},{"text":"<span data-type=\"title\" id=toc-1603>نوع خامس عشر</span>\n٧٣٣٧ - (خ م ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «ما من مُسلم يَغْرِسُ غَرْسًا، أو يَزْرَعُ زَرْعًا، فيأكلَ منه طَير، أو إنسان، أو بَهِيمة، إلا كان له به صدقة» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٥ / ٢ في الحرث والمزارعة، باب فضل الزرع والغرس إذا أكل منه، وفي الأدب، باب رحمة الناس والبهائم، ومسلم رقم (١٥٥٣) في المساقاة، باب فضل الغرس والزرع، والترمذي رقم (١٣٨٢) في الأحكام، باب ما جاء في فضل الغرس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في المزارعة (١) عن قتيبة -وعبد الرحمن بن المبارك - وفي الأدب (٢٧:٥) عن أبي الوليد، ومسلم في البيوع (٢٣:٦) عن يحيى بن يحيى، وقتيبة، ومحمد بن عبيد بن حسان -.\nخمستهم - عن الوضاح أبي عوانة، عن قتادة عن أنس والترمذي في الأحكام (٤٠) عن قتيبة عن الوضاح، عن قتادة عن أنس، قال: حسن صحيح: الأشراف (١/٣٦٤) .","vol":"9","page":577},{"text":"٧٣٣٨ - (م) جابر - ﵁ - أنَّ النبي - ﷺ- دخل على أمِّ مَعبَد - أو أمِّ مُبَشِّر - الأنصارية في نَخل لها، فقال النبيُّ - ﷺ-: «مَن غَرَسَ هذا النَّخِلَ؟ أمُسلم، أم كافِر؟ فقالت: بل مسلم، فقال: لا يَغْرِسُ مسلم غَرْسًا، ولا يَزْرَعُ زَرْعًا، فيأكلَ منه إنسان، ولا دابة، ولا شيء، إلا كانت له صدقة» . أخرجه مسلم.\nوله في أخرى قال: «دخل النبيُّ - ﷺ- على أمِّ مَعْبَد حائطًا، فقال: يا أمَّ مَعبَد، مَنْ غَرَسَ هذا النخل؟ أمُسلم، أم كافر؟ فقالت: مُسلم، فقال: لا يَغرِسُ المسلم غَرسًا فيأكلَ منه إنسان، ولا دابَّة، ولا طائِر، إلا كان له صدقة إلى يوم القيامة» . ⦗٥٧٨⦘\nوله في أخرى أن رسولَ الله - ﷺ- قال: «ما مِنْ مُسلم يَغْرِس غرْسًا إلا كان ما أُكل منه له صدقة، وما سُرِقَ منه له صدقة، [وما أكلَ السَّبُعُ منه فهو له صدقة، وما أكلَتِ الطيرُ فهو له صدقة] ولا يَرْزَؤُهُ أحَد إلا كان له صدقة» .\nوله في أخرى قال: «لا يَغْرِسُ رجل مسلم غَرْسًا ولا زَرْعًا، فيأكلَ منه سَبُع، أو طائر، أو شيء، إلا كان له فيه أجْر» .\nومن الرواة من قال: عنه عن امرأة زيد بن حارثة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يرزَؤه) أي: ينقصه.\n_________\n(١) رقم (١٥٥٢) في المساقاة، باب فضل الغرس والزرع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٥/٢٨) قال: أحمد بن سعيد بن إبراهيم، قال حدثنا روح بن عبادة، قال: حدثنا زكريا بن إسحاق، قال: أخبرني عمرو بن دينار، فذكره.","vol":"9","page":577},{"text":"٧٣٣٩ - (م) أم مبشر - ﵂ -: من رواية جابر عنها، أدرجه مسلم على ما قبله، وقال: بنحو حديث عطاء وأبي الزُّبير، وعمرو بن دينار، يعني: الرواية الأولى والثانية والثالثة، من حديث جابر المذكور.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"9","page":578},{"text":"الباب العاشر من كتاب الفضائل: في فضل المرض والنوائب والموت، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1605>الفصل الأول: في المرض والنوائب</span>\n٧٣٤٠ - (خ م ت) عطاء بن يسار: عن أبي سعيد وأبي هريرة - ﵄ - أنَّهُما سَمِعا رسولَ الله - ﷺ- يقول: «ما يُصيب المؤمنَ من وَصَب ولا نَصَب ولا سَقَم ولا حَزَن، حتى الهم يَهُمُّه، إلا كَفَّر الله به سيئاته» أخرجه البخاري ومسلم والترمذي. وذكره الحميديُّ في مسند أبي هريرة (١) . ⦗٥٨٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَصَب) النَّصَب: التعب.\nو(الوَصب): المرض والوَجع.\n_________\n(١) رواه البخاري ١٠ / ٩١ في المرضى، باب ما جاء في كفارة المرض، ومسلم رقم (٢٥٧٣) في البر، باب ثواب المؤمن فيما يصيبه من مرض، والترمذي رقم (٩٦٦) في الجنائز، باب ما جاء في ثواب المريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤و٦١) قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا أخبرنا محمد بن إسحاق. وفي (٣/٢٤) قال: حدثنا يحيى، عن أسامة. وفي (٣/٨١) قال: حدثنا يعقوب، قال حدثنا أبي، عن محمد بن إسحاق. ومسلم (٨/١٦) قال حدثنا أبوبكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو أسامة، عن الوليد ابن كثير، والترمذي (٩٦٦) قال: حدثنا سفيان بن وكيع، قال: حدثنا أبي، عن أسامة بن زيد.\nثلاثتهم - ابن إسحاق، وأسامة، والوليد - عن محمد بن عمرو بن عطاء.\n٢- وأخرجه أحمد (٢/٣٣٥و٣/١٨) قال: حدثنا أبو عامر. وفي (٢/١٠٣و٣/٤٨) قال: حدثنا عبد الرحمن ابن مهدي، وعبد بن حميد (٩٦١) قال: حدثني موسى بن مسعود، والبخاري (٧/١٤٨)، وفي الأدب المفرد (٤٩٢) قال: حدثني عبد الله بن محمد، قال: حدثنا عبد الملك بن عمرو.\nثلاثتهم - عبد الملك بن عمرو أبو عامر، وابن مهدي، وموسى - قالوا: حدثنا زهير بن محمد، عن محمد بن عمرو حلحلة.\nكلاهما - محمد بن عمرو بن عطاء، ومحمد بن عمرو بن حلحلة - عن عطاء ابن يسار، فذكره.","vol":"9","page":579},{"text":"٧٣٤١ - (خ م ط ت) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «مَا مِنْ مُصيبة تُصِيبُ المسلم إلا كفَّر الله عنه بها، حتى الشَّوكةِ يُشاكُها» .\nوفي أخرى «لا يُصِيبُ المؤمن شوكة فما فوقها إلا نقص الله بها من خطيئته» .\nوفي أخرى «إلا رفعه الله بها درجة، وحطَّ عنه بها خطيئة» .\nوفي أخرى «لا يُصِيبُ المؤمنَ من مصيبة - حتى الشوكة - إلا قُصَّ بها أو كُفِّر بها من خطاياه» لا يدري الراوي أيتهما قال عروة.\nوفي أخرى قال: «دخل شاب من قريش على عائشة وهي بِمنى وهم يَضْحَكُون، فقالت: ما يُضْحِكُكم؟ قالوا: خَرَّ فلان على طنُبِ فُسطاطِ، فكادَتْ عُنُقُهُ - أو عينه - أن تذهبَ، فقالت: لا تضحكوا، فإني سمعتُ رسولَ الله - ﷺ- قال: «مَا مِنْ مُسلم يُشاكُ شوكة فما فوقها إلا كُتبتْ له بها درجة، ومُحِيَتْ عنه بها خطيئة» هذه الرواية لم يذكرها ⦗٥٨١⦘ الحميديُّ في كتابه، أخرجه مسلم، وأخرج البخاري الأولى، وأخرج الترمذي الثالثة، وأخرج «الموطأ» الرابعة (١) .\n_________\n(١) رواه البخاري ١٠ / ٨٩ و٩٠ في المرضى، باب ما جاء في كفارة المرض، ومسلم رقم (٢٥٧٢) في البر والصلة، باب ثواب المؤمن فيما يصيبه من مرض أو حزن، والموطأ ٢ / ٩٤١ في العين، باب ما جاء في أجر المريض، والترمذي رقم (٩٦٥) في الجنائز، باب ما جاء في ثواب المريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ ٩ (٥٨٤: عن يزيد بن خصيفة. وأحمد (٦/٨٨) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. وفي (٦/١١٣) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس. قال: قال الزهري. وفي (٦/١٢٠) قال: حدثنا على بن إسحاق. قال: أخبرنا عبد الله. قال أخبرنا يونس، عن الزهري. وفي (٦/١٦٧) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري، وفي (٦/٢٧٩) قال: حدثنا عامر بن صالح. قال: حدثني هشام بن عروة، والبخاري (٧/١٤٨) قال: حدثنا أبو اليمان الحكم بن نافع. قال: أخبرنا شعيب، عن الزهري. وفي الأدب المفرد (٤٩٨) قال: حدثنا بشر. قال: حدثنا عبد الله. وقال: أخبرنا يونس، عن الزهري. ومسلم (٨/١٥) قال: حدثنامحمد بن عبد الله بن نمير، قال: حدثنا محمد بن بشر، قال: حدثنا هشام. (ح) وحدثنا أبوكريب. قال: حدثنا أبو معاوية. قال: حدثنا هشام (ح) وحدثني أبو الطاهر. قال: أخبرنا بن وهب قال: أخبرني مالك بن أنس ويونس بن يزيد، عن ابن شهاب (ح) وحدثنا أبو الطاهر. قال: أخبرنا ابن وهب. قال: أخبرني مالك بن أنس، عن يزيد بن خصيفة. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٧١٤) عن وهب بن بيان، عن بن وهب، عن يونس، عن الزهري. وفي (١٢/١٧٣٦٢) عن إسحاق بن إبراهيم، عن أبي معاوية، عن هشام. وفي (١٢/١٧٣٦٢) عن قتيبة بن سعيد (ح) وعن إسحاق بن إبراهيم، عن بشر بن عمر.\nكلاهما - عن مالك، وعن يزيد بن خصيفة.\nثلاتهمه - يزيد بن خصيفة، وابن شهاب الزهري، وهشام، وعروة - عن عروة بن الزبير، فذكره.","vol":"9","page":580},{"text":"٧٣٤٢ - (خ م) عبد الله بن مسعود - ﵁ - قال: أتَيْتُ رسولَ الله - ﷺ- وهو يُوعَك، فَمسِسْتُهُ بيدي، فقلتُ: يا رسول الله، إنك تُوعَك وَعْكًا شديدًا، قال: أجل، إني أُوعَك كما يُوعَكُ رجلان منكم، قلتُ: ذلك بأن لك أجْرين؟ قال: «أجل، ما مِنْ مسلم يُصيبه أذى - من مَرَض فما سواه - إلا حَطَّ الله به سَيِّئاته كما تَحُطُّ الشجرةُ ورقَها» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوعك): الألم، وقيل: ألم الحمى.\n_________\n(١) رواه البخاري ١٠ / ٩٦ في المرضى، باب شدة المرض، وباب أشد الناس بلاء الأنبياء ثم الأمثل فالأمثل، وباب وضع اليد على المريض، وباب ما يقال للمريض وما يجيب، وباب قول المريض: إني وجع أو وارأساه، ومسلم رقم (٢٥٧١) في البر والصلة، باب ثواب المؤمن فيما يصيبه من المرض أو الحزن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في «الطب» (لا، بل في المرضى ٢:٢) عن محمد بن يوسف. و(١٤:١) عن قبيصة، كلاهما عن سفيان و(٣) عن عبدان، عن أبي حمزة و(١٣:٢) عن قتيبة، وعن جرير، (١٦:٣) عن موسى بن إسماعيل، عن عبد العزيز بن مسلم - ومسلم في الأدب (١٤:٣) عن عثمان بن أبي شيبة، وإسحاق بن إبراهيم بن وزهير بن حرب.\nثلاثتهم - عن جرير - و(١٤:٤) عن أبي بكر بن أبي شيبة، وأبي كريب،كلاهما عن أبي معاوية و(١٤:٤) عن إسحاق، وإبراهيم، عن عيسى بن يونس ويحيى بن عبد الملك بن بن أبي غنية - و(١٤:٤) عن محمد ابن رافع،عن عبد الرزاق، عن سفيان،والنسائي في «الطب» الكبرى (١٧) عن أبي كريب، عن أبي معاوية، (٥:١) عن يعقوب بن إبراهيم، عن يحيى بن سعيد، عن سفيان- و(١٩:١) عن بشر بن خالد، عن غندر، عن شعبة -\nثمانيتهم - عن الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد، عن ابن مسعود. (الأشراف (٧/١٦) .","vol":"9","page":581},{"text":"٧٣٤٣ - (م) جابر - ﵁ - أن رسولَ الله - ﷺ- «دخل على أمِّ السائب - أو أمِّ المسيَّب - فقال: ما لَكِ تُزَفْزِفين؟ قالت: الحُمَّى، ⦗٥٨٢⦘ لا بارك الله فيها، فقال: لا تَسُبِّي الحُمَّى، فإنها تُذْهِبُ خطايا بني آدم، كما يُذْهِبُ الكِيرُ خَبَثَ الحديد» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تزفزفين) أصل الزفيف: الحركة السريعة، ومنه: زَفَّ الظليم: إذا أسرع حتى يُسْمَعَ لجناحه حركة، فكأنما سمع ما عَرَض لها من رِعْدَة الحمى، هذا [على] من رواه بالزاي المعجمة، ومن رواه بالراء المهملة، فعنى به رفرفة جناح الطائر، وهو تحريكه عند الطيران، فشبَّه حركه رِعْدتها به، والزاي أكثر رواية.\n_________\n(١) رقم (٢٥٧٥) في البر والصلة، باب ثواب المؤمن فيما يصيبه من مرض أو حزن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في «الأدب المفرد» (٥١٦) قال: حدثنا أحمد بن أيوب قال: حدثنا أحمد بن أيوب، قال: حدثنا شبابة، قال: حدثني المغيرة بن مسلم. ومسلم (٨/١٦) قال حدثني عبيد الله بن عمرو القواريري، قال: حدثنا يزيد بن زريع، قال: حدثنا الحجاج الصواف. والنسائي في عمل اليوم والليلة (١٠٦٣) قال: أخبرنا إبراهيم بن يعقوب. قال حدثنا ابن أبي مريم، عن نافع بن يزيد، قال: حدثني خالد ابن يزيد. ثلاثتهم - المغيرة، والصواف، وخالد - عن أبي الزبير - فذكره.","vol":"9","page":581},{"text":"٧٣٤٤ - (د) أم العلاء - ﵂ - قالت: «عادني رسولُ الله - ﷺ- وأنا مَريضة فقال: أبْشِرِي يا أمَّ العلاء، فإن مَرَض المسلم يُذهِبُ الله به خطاياه، كما تُذْهِبُ النارُ خَبَثَ الفِضَّةِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٩٢) في الجنائز، باب عيادة النساء، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٩٢) حدثنا سهل بن بكار عن أبي عوانة، عن عبد الملك بن عمير،عن أبي العلاء، فذكرته.\nقلت في سنده عبد الملك بن عمير قال أحمد مضطرب الحديث وفي رواية عنه أنه ضعفه جدا، وقال يحيى: هو مخلط وأورده ابن الجوزي في الضعفاء والمتروكين.","vol":"9","page":582},{"text":"٧٣٤٥ - () أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «عاد محمومًا، فقال: أبْشِرْ، فإن الله تعالى يقول: هي ناري، أُسَلطُها على عبدي المؤمن، لتكون حَظَّهُ من النار» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد في \" المسند \" ٢ / ٤٤٠، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٠) .وابن ماجة (٣٤٧٠) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٢٠٨٨) قال حدثنا هناد ومحمود بن غيلان.\nأربعتهم - أحمد، وأبو بكر، وهناد، ومحمود بن غيلان - قالوا:حدثنا أبو أسامة، عن عبد الرحمن بن زيد بن جابر، عن إسماعيل بن عبيد الله، عن أبي صالح الأشعري، فذكره.","vol":"9","page":582},{"text":"٧٣٤٦ - (ط) يحيى بن سعيد - ﵀ (١) -: أن رجلًا جاءه الموت في زمن رسولِ الله - ﷺ-، فقال رجل: هنيئًا له، مات ولم يُبْتَل بمرض، فقال رسولُ الله - ﷺ-: «وَيْحَك، ما يُدْرِيك لو أن الله ابْتلاهُ بمرض فكفَّر عنه من سيئاتِه؟» أخرجه «الموطأ» (٢) .\nقال رزين: وزاد في النسائي «إن المؤمن إذا مَرِضَ، فأصَابَه السَّقَم ثم مات، كان كفارة لما مَضَى من ذُنوبه، وإن أعفاه الله منه، كان كفارة لما مضى وموعظة لما يَسْتَقْبل، وإن المنافق إذا مَرِضَ ثم أُعْفِيَ كان كبعير عَقَلَهُ أهْلُهُ ثم أرسلوه، فلم يَدْر: لم عَقَلُوه، ولا لم أرْسَلوه؟» وهذه الزيادة لم أجِدها في النسائي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعفاه) أعفى الله المريض وعافاه بمعنى واحد.\n_________\n(١) في المطبوع: أبو سعيد ﵁، وهو خطأ.\n(٢) ٢ / ٩٤٢ في العين، باب ما جاء في أجر المريض مرسلًا، وهو مرسل صحيح الإسناد.\n(٣) هذه الزيادة ذكرها أبو داود في جملة حديث طويل رقم (٣٠٨٩) في الجنائز، باب الأمراض المكفرة للذنوب، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في (الموطأ) بشرح الزرقاني (٤/٤١٥) عن يحيى بن سعيد، فذكره.\nوالحديث مرسل.","vol":"9","page":583},{"text":"٧٣٤٧ - (ت) أنس - ﵁ - أن رسولَ الله - ﷺ- قال: «إذا أراد الله بعَبْد خيرًا عَجَّل له العُقُوبَةَ في الدُّنيا، وإذا أراد بعبده الشَّرَّ، أمسك عنه حتى يُوَافَى به يوم القيامة» (١) .\n_________\n(١) رواه الترمذي رقم (٢٣٩٨) في الزهد، باب ما جاء في الصبر على البلاء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٩٦) قال: حدثنا قتيبة، قال: حدثنا الليث، عن يزيد بن أبي حبيب، عن سيعد بن سنان، فذكره.","vol":"9","page":583},{"text":"٧٣٤٨ - (ت) وبهذا الإسناد عن النبيِّ - ﷺ- قال: «إنَّ عِظَم الجزاءِ مع عِظَم البلاء، وإنَّ الله تعالى إذا أحبَّ قومًا ابْتلاهُم، فَمَن رَضيَ فله الرِّضى، ومن سَخِطَ فله السَّخَطُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٩٨) في الزهد، باب ما جاء في الصبر على البلاء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n راجع الحديث السابق.","vol":"9","page":584},{"text":"٧٣٤٩ - (ت) جابر - ﵁ - قال: قال النبي - ﷺ-: «يَوَدُّ أهل العَافِية يوم القيامة، حين يُعْطَى أهلُ البلاء الثَّواب، لو أن جُلودَهم كانت قُرِضت في الدنيا بالمقاريض» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٠٤) في الزهد، باب رقم (٥٩)، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٠٢) قال:حدثنا محمد بن حميد الرازي، ويوسف بن موسى القطان البغدادي، قالا:حدثنا عبد الرحمن بن مغراء أبو زهير عن الأعمش، عن أبي الزبير، فذكره.\nقلت في سنده محمد بن حميد بن الرازي والجمهور على تضعيفه بل كذبه كثيرون وقال صالح بن محمد الأسدي «كل شيء كان يحدثنا ابن حميد كنا نتهمه فيه» وقال في موضع آخر «كانت أحاديثه يزيد، ومارأيت أحدا أجرأ على الله منه» ذكر هذا النصوص الألباني في الضعيفة الجزء الأول.","vol":"9","page":584},{"text":"٧٣٥٠ - (ط ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما يَزَالُ البلاء بالمؤمن والمؤْمِنة، في نَفْسِهِ وولده ومالِه، حتى يلقَى الله ومَا عَلَيه من خطيئة» أخرجه الترمذي (١) .\nوفي رواية «الموطأ» «ما يزال المؤمنُ يُضارُّ في وَلَده وحامَّتِه، حتى يلقى الله وليست له خطيئة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وحامَّتِه) حامَّة الإنسان: خاصَّته وقرابته.\n_________\n(١) رقم (٢٤٠١) في الزهد، باب ما جاء في الصبر على البلاء، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n(٢) بلاغًا ١ / ٢٣٦ في الجنائز، باب الحسنة في المصيبة، وإسناده منقطع، ولكن يشهد له حديث الترمذي الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٨٧) قال: حدثنا محمد بن بشر وفي (٢/٤٥٠) قال: حدثنا يزيد، والبخاري في «الأدب المفرد» (٤٩٤) قال: حدثنا موسى، قال:حدثنا حماد، (ح) وحدثنا محمد بن عبيد، قال: حدثنا عمر بن طلحة والترمذي (٢٣٩٩) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا يزيد بن زريع.\nخمستهم - محمد بن بشر، ويزيد بن هاررن، وحماد، وعمر بن طلحة ويزيد بن زريع- عن محمد بن عمرو، عن أبي سلمة، فذكره.\nورواية الموطأ بلاغا (١/٢٣٦ في الجنائز، باب الحسنة في المصيبة، وإسنادها منقطع.","vol":"9","page":584},{"text":"٧٣٥١ - (د) محمد بن خالد السلمي - ﵀ - عن أبيه عن جده: وكانت له صُحْبَة، قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن العبد إذا سَبَقَتْ له من الله مَنْزِلة فلم يَبْلُغْها، ابتلاه الله تعالى في جسده، أو في ماله، أو في ولَدِه - زاد في رواية: ثم صَبَّرهُ على ذلك، ثم اتفقا - حتى يُبَلِّغَه المنزلةَ التي سبقت له من الله ﷿» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٩٠) في الجنائز، باب الأمراض المكفرة للذنوب، ومحمد بن خالد مجهول كما قال الحافظ في \" التقريب \"، أقول: ولكن يشهد لمعناه الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٩٠) حدثنا عبد الله بن محمد بن النفيلي،وإبراهيم بن مهدي المصيصي المعنى،وقالا:ثنا أبو المليح، عن محمد بن خالد، قال: أبو داود ثنا أبو المليح، عن محمد بن خالد، قال أبوداود قال: إبراهيم بن مهدي: السلمي، عن أبيه، عن جده، وكانت له صحبة من رسول الله -ﷺ- فذكره. قلت محمد بن خالد هو الجندي،قال الحافظ عنه في التقريب إنه مجهول.","vol":"9","page":585},{"text":"٧٣٥٢ - (ت) مصعب بن سعد: عن أبيه - ﵁ - قال: قلت: «يا رسول الله، أيُّ الناس أشَدُّ بلاء؟ قال: الأنبياءُ، ثم الأمثلُ فالأمثلُ، يُبْتَلَى الرَّجُلُ على حَسْبِ دِينه، فإن كان دِينُهُ صُلْبًا اشتَدَّ بلاؤه، وإن كان في دِينه رِقَّة على حَسبِ دِينه، فما يَبْرَحُ البلاءُ بالعبد حتى يتركَهُ يَمْشِي على الأرض وما عليه خطيئة» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأمثل فالأمثل) جاء القوم الأمثل فالأمثل، أي: جاء أشرفهم وأجلُّهم وخيرُهم واحدًا بعد واحدٍ في الرتبة والمنزلة.\n_________\n(١) رقم (٢٤٠٠) في الزهد، باب ما جاء في الصبر على البلاء، وقال الترمذي: هذا حديث صحيح، وهو كما قال، ورواه أيضًا أحمد والدارمي وابن ماجة وابن حبان والحاكم وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٩٨) حدثنا قتيبة، حدثنا حماد بن زيد، عن عصام بن بهدلة، عن مصعب ابن سعيد، عن أبيه،فذكره. قال أبوعيسى: هذا حديث حسن صحيح.","vol":"9","page":585},{"text":"٧٣٥٣ - (خ ط) أبو هريرة - ﵁ - أنَّ النبي - ﷺ- قال: ⦗٥٨٦⦘ «مَنْ يُرِدِ الله به خيرًا يُصَِبْ منه» أخرجه البخاري و«الموطأ» (١) .\n_________\n(١) رواه البخاري ١٠ / ٩٣ و٩٤ في المرضى، باب ما جاء في كفارة المرض، والموطأ ٢ / ٩٤١ في العين، باب ما جاء في أجر المريض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري: في «الطب» (بل في المرضى ١: ٥) عن عبد الله بن يوسف - والنسائي فيه «الطب الكبرى» (١: ٢) عن سويد بن نصر، عن عبد الله بن المبارك و(٢: ١) عن الحارث بن مسكين عن ابن القاسم -جميعا عن مالك، عن محمد بن عبد الرحمن بن أبي صعصعة - عن سعيد بن يسار عن أبي هريرة تحفة الأشراف (١٠/٧٧) .","vol":"9","page":585},{"text":"٧٣٥٤ - () أنس - ﵁ - أن رسولَ الله - ﷺ- قال: «إنَّ الرَّبَّ سُبحانه، يقول: وعِزَّتي وجَلالي، لا أخرِج أحَدا من الدُّنيا أريدُ أن أغفرَ له، حتى أستوْفِيَ كلَّ خطيئة في عُنقه، بِسُقْم في بَدَنه، وإقتار في رِزْقِه» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إقتار) الإقتار: التَّضْييق على الإنسان في رزقه.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"9","page":586},{"text":"٧٣٥٥ - () شقيق بن عبد الله - ﵀ -: قال: مَرِضَ عبدُ الله [بن مسعود]، فعدناهُ، فجعل يَبكي، فعوتب، فقال: إني لا أبكي لأجل المرض، لأني سمعتُ رسولَ الله - ﷺ- يقول: «المرض كفارة، وإنما أبكي أنه أصابَني على حال فترة، ولم يُصِبْني في حال اجتهاد، لأنه يُكتَب لِلْعبد من الأجر إذا مَرِض ما كان يُكتب له قبل أن يَمرض فَمَنَعَهُ منه المرض» . أخرجه ... (١) . ⦗٥٨٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فترة) الفترة: مابين الرسولين من رسل الله تعالى من الزمان، والمراد هاهنا: على سكون وترك من العبادات والمجاهدات.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"9","page":586},{"text":"٧٣٥٦ - (خ د) أبو موسى - ﵁ - قال: سمعتُ رسولَ الله - ﷺغَيْرَ ما مَرَّة ولا مرتين - يقول: «إذا كان العَبْدُ يَعْملُ عملًا صالحًا، فَشَغَلَه عنه مرض، أو سَفَر، كتب الله له كصالح ما كان يَعْمَلُ وهو صحيح مقيم» أخرجه البخاري وأبو داود (١) .\n_________\n(١) رواه البخاري ٦ / ٩٥ في الجهاد، باب يكتب للمسافر ما كان يعمل في الإقامة، وأبو داود رقم (٣٠٩١) في الجنائز، باب إذا كان يعمل عملًا صالحًا فشغله عنه مرض أو سفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الجهاد (١٣٣) عن مطر بن الفضل، عن يزيد بن هارون، عن العوام ابن حوشب عن إبراهيم بن عن الرحمن عن أبي بردة بن أبي موسى. وأبو داود في الجنائز (٢) عن محمد ابن عيسى بن الطباع، ومسدد، كلاهما عن هشيم، عن العوام بن حوشب عن إبراهيم بن عبد الرحمن، عن أبي بردة، عن أبي موسى الأشراف (٦/٤٣٤) .","vol":"9","page":587},{"text":"٧٣٥٧ - (ت) أنس - ﵁ - أن رسولَ الله - ﷺ- قال: «إنما مثَلُ المؤمن إذا مَرِض وصَحَّ كالبَرَدَةِ تقع من السَّماء في صَفَائها وخلوصها» .\nأخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه الترمذي رقم (٢٠٨٧) في الطب، باب رقم (٣٤)، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٨٦) حدثنا على بن حجر،قال أخبرنا الوليد بن محمد الموقري،عن الزهري، عن أنس بن مالك،فذكره.\nوالحديث إسناده ضعيف.","vol":"9","page":587},{"text":"٧٣٥٨ - (خ) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «يَقول الله تعالى: ما لِعَبدي المؤمن عندي جَزَاء إذا قَبضتُ صَفِيَّهُ من أهل الدُّنيا ثم احْتَسَبَهُ، إلا الجنَّة» أخرجه البخاري (١) . ⦗٥٨٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صفيَّه) صفيُّ الإنسان: خليلُه وخاصَّته الذي يصطفيه ويختاره دون الناس.\n(احتسبه) قوله: ثم احتسبه، أي ادَّخر أجره عند الله تعالى.\n_________\n(١) ١١ / ٢٠٧ في الرقاق، باب العمل الصالح الذي يبتغي به وجه الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤١٧) والبخاري (٨/١١٢) . كلاهما - عن قتيبة بن سعيد. قال: حدثنا يعقوب ابن عبد الرحمن عن عمرو بن أبي عمرو مولى المطلب. عن سعيد المقبري، فذكره.","vol":"9","page":587},{"text":"<span data-type=\"title\" id=toc-1606>الفصل الثاني: في موت الأولاد</span>\n٧٣٥٩ - (خ م) أبو سعيد - ﵁ - قال: قال النِّساءُ لِلنَّبيِّ - ﷺ-: «غَلَبَنا عليك الرجالُ، فاجعل لنا يومًا من نَفْسِك، فوعَدَهن يومًا لَقِيهُنَّ فيه، فوعَظَهُنَّ وأمرهنَّ، فكان فيما قال لهنَّ: ما مِنكُن امرأة تقدِّم من ولدِها إلا كان لها حجابًا [من النار]، فقالت: امرأة: واثنين؟ فقال: واثنين» .\nوفي رواية قال: «جاءت امرأة إلى رسولِ الله - ﷺ-، فقالت: يا رسولَ الله، ذَهَبَ الرجالُ بحَديثكَ، فاجعل لنا من نَفْسِكَ يومًا نأتي فيه تُعلِّمنا مما عَلَّمَك الله، فقال: اجْتَمعن في يوم كذا وكذا، في مكان كذا وكذا، فاجتمعن، فأتاهُنَّ رسولُ الله - ﷺ-، فعلَّمهنَّ مما علمه الله، ثم قال: ⦗٥٨٩⦘ ما مِنْكُنَّ امرأة تقدِّم بين يَدَيْها [من ولدها] ثلاثة إلا كان لها حجابًا من النار فقالت امرأة مِنْهن: يا رسول الله، واثنين؟ فأعادتها مرتين، قال: واثنين، واثنين واثنين» قال البخاري: وقال شَريك عن ابن الأصبهاني، قال: حدَّثني أبو صالح عن أبي سعيد وأبي هريرة عن النبيِّ - ﷺ- قال أبو هريرة: «لم يبلُغوا الحِنْثَ» أخرجه البخاري ومسلم (١) .\nوزاد رزين «وإن السِّقْط لَمُحْبَنْطِئ عند باب الجنة، حتى يجيءَ أبواهُ ثم قال: يا مَعْشَر النساء، تصدَّقن، فإنِّي أرِيتُكُنَّ - وفي رواية: رأيتُكُنَّ - أكثرَ أهل النار، ما رأيتُ من ناقصاتِ عقل ودِين أذْهَبَ للبِّ الرجل الحازم من إحْدَاكن، فقالت: ما لنا يا رسول الله أكثرُ أهل النار؟ قال: تَكْفُرْنَ العشيرَ، وتَكْفرنَ الإحسان» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يبلغوا الحنث) الحنث: الذنب والإثم، المعنى: أنهم لم يبلغوا حتى تُكْتَب عليهم الذنوب التي يعملونها.\n(السِّقط): ما تَضَعُه الحامل من حملها قبل أن يتم.\n(لمحبنطئ) المُحْبَنْطِىء: المتغضِّب المستبطىء للشيء، يقال: احبنطأتُ واحبنطيت.\n_________\n(١) رواه البخاري ١ / ١٧٥ في العلم، باب هل يجعل للنساء يومًا على حدة في العلم، وفي الجنائز، باب فضل من مات له ولد فاحتسب، وفي الاعتصام، باب تعليم النبي ﷺ أمته من الرجال والنساء مما علمه الله ليس برأي ولا تمثيل، ومسلم رقم (٢٦٣٣) في البر والصلة، باب فضل من يموت له ولد فيحتسبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٤) قال: حدثنا حسين بن محمد، قال: حدثنا سليمان بن قرم.\n٢- وأخرجه أحمد (٣/٣٤) قال: حدثنا محمد بن جعفر. وفي (٣/٧٢) قال: حدثنا بهز. والبخاري (١/٣٦) قال: حدثنا أدم. وفي (١/٣٦) قال: حدثنا محمد بن بشار. قال: حدثنا غندر. وفي (٢/٩٢) قال: حدثنا مسلم. ومسلم (٨/٣٩) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والنسائي في الكبرى (تحفة الأشراف) (٤٠٢٨) عن أبي موسى، وبندار، كلاهما عن غندر.\nستتهم - محمد بن جعفر غندر، وبهز، وآدم، ومسلم، ومعاذ - قالوا: حدثنا شعبة.\n٣- وأخرجه عبد بن حميد (٩١٦) . والنسائى في الكبرى (تحفة الأشراف) (٤٠٢٨) عن أحمد بن سليمان كلاهما - عبد وابن سليمان ٠ عن عبيد الله بن موسى، عن إسرائيل.\n٤- وأخرجه البخاري (٩/١٢٤) قال: حدثنا مسدد. ومسلم (٨/٣٩) قال: حدثنا أبو كامل الجحدي فضيل ابن حسين.\nكلاهما - مسدد، وأبو كامل قالا: حدثنا أبو عوانة.\nأربعتهم - ابن قرم، وشعبة، وإسرائل، وأبو عوانة - عن عبد الرحمن بن الأصبهاني، عن أبي صالح، فذكره.","vol":"9","page":588},{"text":"٧٣٦٠ - (خ م ط ت س) أبو هريرة - ﵁ - قال: قال النبي - ﷺ-: «لا يموتُ لأحَد من المسلمين ثلاثة من الولد فَتَمَسَّهُ النار، إلا تَحِلَّةَ القَسَم» وفي رواية: «فيلجَ النار، إلا تَحِلَّة القَسَم» أخرجه البخاري ومسلم. ولمسلم أن رسولَ الله - ﷺ- قال لِنسْوَة من الأنصار: «لا يموتُ لإحْداكنَّ ثلاثة من الولد، فَتَحْتَسِبُه، إلا دخلتِ الجنة، فقالت امرأة منهنَّ: أو اثنان يا رسول الله؟ قال: أو اثنان» .\nقال البخاري: وقال شريك، عن الأصبهاني: حدَّثنا أبو صالح عن أبي هريرة عن النبيِّ - ﷺ- يعني نحوه - وقال أبو هريرة: «لم يَبْلُغوا الحِنْثَ» .\nولمسلم عن أبي هريرة قال: «ثلاثة لم يبلغوا الحِنْثَ» .\nوفي أخرى لمسلم قال: «أتتِ امرأة بصبيّ لها، فقالت: يا نبيَّ الله، ادع الله لي، فلقد دفنتُ ثلاثة، فقال: دفنتِ ثلاثة؟ قالت: نعم، قال: لقد احْتَظَرتِ بحظار شديد من النار» .\nوله في أخرى عن أبي حَسَّان قال: قلتُ لأبي هريرة: «إنه قد مات لي ابنان، أفما أنتَ محدِّثي عن رسولِ الله - ﷺ- بحديث يُطَيِّب أنفسنا عن موتانا؟ قال: نعم، صِغارُهم دَعَاميصُ الجنة، يتلقَّى أحدُهم أباه - أو قال: أبويه، فيأخذ بثوبه، أو قال: بيده - كما آخُذُ أنا بِصَنِفَةِ ثوبك هذا، فلا يتناهى - أو قال: لا ينتهِي - حتى يُدْخِلَه الله وأباهُ الجنة» . ⦗٥٩١⦘\nوفي أخرى: «فهل سمعتَ من رسول الله - ﷺ- شيئًا تُطِيِّبُ به أنفسنا عن مَوتانا؟ قال: نعم» ... وذكره.\nوفي رواية النسائي: أن رسولَ الله - ﷺ- قال: «مَا مَنْ مُسْلِمَيْنِ يموت بينهما أولاد لم يبلُغُوا الحِنثَ، إلا أدخلَهم الله بفضل رحْمَتِه إياهم الجنَّة، قال: يقال لَهُم: ادخلوا الجنة، فيقولون: حتى يدخل آباؤنا، فيقال لهم: ادخلوا الجنة أنتم وآباؤكم» .\nوله في أخرى قال: «جاءت امرأة إلى رسولِ الله - ﷺ- بابن لها يَشْتَكي، فقالت: يا رسول الله، أخافُ عليه، وقد قَدَّمتُ ثلاثة، فقال رسولُ الله - ﷺ-: «لقد احْتَظرتِ بحظار شديد من النار» .\nوأخرج «الموطأ» والترمذي والنسائي أيضًا الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَحِلَّة القسم): هي تحلَّة قوله تعالى: ﴿وإنْ منكم إلا واردُها﴾ [مريم: ٧١] والقسم، وقوله تعالى: ﴿فوربِّك لنحشرَنّهم والشياطين﴾ [مريم: ٦٨] والعرب تقسم وتضمر المقسم به، تقديره: فوربِّك، وإن منكم والله إلا ⦗٥٩٢⦘ واردها، أو نحوه، وقيل: معنى الحديث من قول العرب: ضربه تحليلًا، وضربه تعزيزًا: إذا لم يبالغ في ضربه، وهذا مثل في القليل المفرط القلَّة، وهو أن يباشر من الفعل الذي يُقْسِم عليه المقدار الذي يَبَرُّ به، مثل: أن يحلف على النزول بمكان، فلو وقع به وقعةً خفيفة أجزأة، فتلك تحلَّة القسم، فالمعنى: لا تمسه النار إلا مَسّةً يسيرة، مثل تحليل قسم الحالف.\n(احتظرتِ بحظار): الحظيرة تعمل للإبل من شجر ليقيها البرد والريح، والإحتظار: فِعْلُ ذلك، أراد لقد احتميتِ بحمى عظيم من النار، يقيكِ حرَّها، ويؤمِّنُكِ من دخولها.\n(دعاميص) جمع دُعْمُوص، وهي دُوَيِبَّة من دوابِّ الماء، تضرب إلى السواد، شَبَّه الطفل بها لصغره وسرعة حركته.\n(بِصنِفَة ثوبك) صَنِفَةُ الثوب: حاشيته وطرفه الذي لا هَدَبَ له.\n_________\n(١) رواه البخاري ٣ / ٩٨ و٩٩ في الجنائز، باب فضل من مات له ولد فاحتسب، وفي الأيمان، باب قول الله تعالى: ﴿وأقسموا بالله جهد أيمانهم﴾، ومسلم رقم (٢٦٣٢) ورقم (٢٦٣٤) و(٢٦٣٥) في البر والصلة، باب فضل من يموت له ولد فيحتسبه، والموطأ ١ / ٢٣٥ في الجنائز، باب الحسبة في المصيبة، والترمذي رقم (١٠٦٠) في الجنائز، باب ما جاء في ثواب من قدم ولدًا، والنسائي ٤ / ٢٥ في الجنائز، باب من يتوفى له ثلاثة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n.صحيح: أخرجه مالك (الموطأ) (١٦٢) . والحميدي (١٠٢٠) قال: حدثنا سفيان وأحمد (٢/٢٣٩) قال: حدثنا سفيان. وفي (٢/٢٧٦) قال: حدثنا عبد الرزاق قال: قال معمر. وفي ٢٠/٤٧٣) قال: حدثنا يحيى، عن مالك. وفي (٢/٤٧٩) قال: حدثنا وكيع. قال: حدثنا زمعة. والبخاري (٢/٩٣) قال: حدثنا على. قال: حدثنا سفيان. وفي (٨/١٦٧) وفي الأدب المفرد (١٤٣) قال: حدثنا إمساعيل. قال: حدثني مالك. ومسلم (٨/٣٩) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك (ح) وحدثنا أبو بكر بن أبي شيبة، وعمرو الناقد وزهير بن حر ب. قالوا:: حدثناسفيان بن عيينة (ح) وحدثنا عبد ابن حميد وابن رافع، عن عبد الرزاق قال: أخبرنا معمر..وابن ماجة (١٦٠٣) قال: حدثنا أبو بكر ابن أبي شيبة. قال: حدثنا سفيان بن عيينة. والترمذي (١٠٦٠) قال: حدثنا قتيبة، عن مالك بن أنس. (ح) وحدثنا الأنصاري. قال حدثنا معن. قال: حدثنا مالك بن أنس. والنسائي (٤/٢٥) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي الكبري (تحفة الأشراف) (١٠/١٣١٣٣)، عن محمد بن عبد الله بن يزيد، عن سفيان.\nأربعتهم - مالك، وسفيان بن عيينة، ومعمر، وزمعة - عن ابن شهاب، عن سعيد بن المسيب، فذكره.","vol":"9","page":590},{"text":"٧٣٦١ - (ت) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «من قَدَّم ثلاثة لم يَبْلغُوا الحِنْثَ كانوا له حِصْنًا حَصينًا.\nقال أبو ذر: قَدَّمت اثنين؟ قال: واثنين، فقال أُبَيُّ بنُ كعب سَيّدُ القُرَّاءِ: قَدَّمْتُ واحدًا؟ قال: وواحدًا، ولكن إنما ذلك عند الصدمة الأولى» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٦١) في الجنائز، باب ما جاء في ثواب من قدم ولدًا، من حديث أبي محمد مولى عمر بن الخطاب، عن أبي عبيدة بن عبد الله بن مسعود عن عبد الله بن مسعود، وأبو عبيدة بن عبد الله بن مسعود لم يسمع من أبيه وأبو محمد مولى عمر مجهول، وقال الترمذي: هذا حديث غريب وأبو عبيدة لم يسمع من أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٧٥) (٣٥٥٤) (١/٤٢٩) (٤٠٧٨) قال:حدثنا هشيم. وفي (١/٤٢٩) (٤٠٧٧) قال: حدثنا محمد بن يزيد. وفي (١/٤٢٩) (٤٠٧٨) و(١/٤٥١) (٤٣٢٤) قال حدثنا يزيد يعني ابن هارون، وفي (١/٤٢٠) (٤٠٧٩) قال:حدثنا محمد، ويزيد، وابن ماجة (١٦٠٦) والترمذي (١٠٦١) . قالا:حدثنا نصر بن علي الجهضمي، قال:حدثنا إسحاق بن يوسف.\nأربعتهم - هشيم، ومحمد بن يزيد، ويزيد بن هارون، وإسحاق بن يوسف - عن العوام بن حوشب، عن أبي محمد مولى عمر بن الخطاب، عن أبي عبيدة بن عبد الله، فذكره.\nقال الترمذي: هذا حديث غريب وأبو عبيدة لم يسمع من أبيه،وأبو محمد مولى عمر مجهول.","vol":"9","page":592},{"text":"٧٣٦٢ - (خ س) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَا مِن الناس مُسلم يموتُ له ثلاثة من الولد، لم يبلغوا الحِنْثَ، إلا أدخله الله الجنةَ بفضل رحمته» أخرجه البخاري والنسائي.\nوفي أخرى للنسائي: أن رسولَ الله - ﷺ- قال: «من احْتَسَب ثلاثة من صُلْبِهِ دخل الجنة، فقامت امرأة، فقالت: أو اثنان؟ فقال: أو اثنان، فقالت المرأة: يا ليتني قلتُ واحدًا» (١) .\n_________\n(١) رواه البخاري ٣ / ٩٥ و٩٦ في الجنائز، باب فضل من مات له ولد فاحتسب، وباب ما قيل في أولاد المسلمين، والنسائي ٤ / ٢٤ في الجنائز، باب ثواب من احتسب ثلاثة من صلبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٢/٩٢) قال:حدثنا أبو معمر،قال:حدثنا عبد الوارث. وفي (٢/١٥٢) قال حدثنا يعقوب بن إبراهيم،قال:حدثنا ابن عليه. وفي (الأدب المفرد) قال:حدثنا عبد الله بن أبي الأسود. قال:حدثنا زكريا بن عمارة، وابن ماجة «١٠٦٥) .والنسائي (٤/٢٤) كلاهما عن يوسف بن حماد،قال:حدثنا عبد الوارث.\nثلاثتهم - عبد الوارث، وإسماعيل بن عليه، وزكريا - وعن عبد العزيز، فذكره.","vol":"9","page":593},{"text":"٧٣٦٣ - (س) أبو ذر الغفاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَا مِنْ مُسلميْنِ يموت بينهما ثلاثةُ أولاد لم يبلُغوا الحِنْثَ، إلا غَفَرَ الله لهما بفضل رحمته إياهم» أخرجه النسائي (١) .\n_________\n(١) ٤ / ٣٤ في الجنائز، باب من يتوفى له ثلاثة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائى في الجنائز (٢٥:٢) عن إسماعيل بن مسعود، عن بشر بن المفضل، عن يونس، عن الحسن، عن أبي ذر، فذكره.","vol":"9","page":593},{"text":"٧٣٦٤ - (ط) أبو النضر السلمي - ﵁ - أنَّ النبي - ﷺ- قال: «لا يموتُ لأحد من المسلمين ثلاثة من الوَلَد فيحتسبهم، إلا كانوا له جُنَّة من النار فقالت امرأة عند رسولِ الله - ﷺ-: يا رسول الله، أو اثنان؟ قال: أو اثنانِ» أخرجه الموطأ (١) . ⦗٥٩٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُنَّة) الجنة: الوقاية، ومنه: المِجَنُّ للترس، لأنه يقي صاحبه ويستره.\n_________\n(١) ١ / ٢٣٥ في الجنائز، باب الحسبة في المصيبة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (١٦٢) عن محمد بن أبي بكر بن عمرو بن حزم، عن أبيه. فذكره.","vol":"9","page":593},{"text":"٧٣٦٥ - (س) معاوية بن قرة: عن أبيه - ﵁ - «أن رجلًا أتى النبيَّ - ﷺ- ومعه ابن له، فقال [له]: أتحبُّهُ؟ فقال: أحبَّكَ الله كما أحِبُّهُ، فمات، فَفَقَدَهُ، فسأل عنه؟ فقال: ما يَسُرُّكَ أن لا تأتيَ بابًا من أبواب الجنة إلا وجدتَهُ عنده يسعى يفتحُ لك؟» .\nوفي رواية قال: «كان النبيُّ - ﷺ- إذا جَلَس [يجلس] إليه نفر من أصحابه فيهم رجل له ابن صغير يأتيه من خَلْف ظَهْرِهِ فَيُقْعِدهُ بين يَدَيه، فهلك، فامتنع الرجل أن يحضُر الحلْقَةَ، لذكرِ ابنه، فَفَقَدَهُ النبيُّ - ﷺ-، فقال: ما لي لا أرى فلانًا؟ قالوا: يا رسول الله، بُنَيُّهُ الذي رأيتَه هلك، فَلَقيه النبيُّ - ﷺ-، فسأله عن بُنَيِّه؟ فأخبره أنَّه هلك، فعزَّاه عليه، ثم قال: يا فلان، أيُّما كان أحبُّ إليك: أن تتمتَّع به عُمرَكَ، أو لا تأتيَ إلى باب من أبواب الجنة إلا وجدتَهُ قد سَبَقكَ إليه يَفْتَحهُ لك؟ قال: يا نبيَّ الله، بل يَسْبِقُني إلى باب الجنة فيفتحها [لي] لهو أحب إليَّ، قال: فذاك لك» أخرجه النسائي (١) .\n_________\n(١) ٤ / ٢٣ و١١٨ في الجنائز، باب الأمر بالاحتساب والصبر عند نزول المصيبة، وباب في التعزية، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٢٣) قال: أخبرنا عمرو بن علي، قال:حدثنا يحيى،قال:حدثنا شعبة، قال: حدثنا أبو إياس، وهو معاوية بن قرة، عن أيه، فذكره.","vol":"9","page":594},{"text":"٧٣٦٦ - (ت) ابن عباس - ﵁ -: أنه سمع رسولَ الله - ﷺ- يقول: «من كان له فَرَطانِ من أمَّتِي دخل الجنة بهما، قالت عائشةُ: فمن كان له فَرَط من أمِّتك؟ قال: ومن كان له فَرَط يا مُوَّفقَةُ، قالت: فمن لم يكن له فَرَط من أمتك؟ قال: أنا فَرَطُ أمَّتِي، لم يصابوا بمثلي (١)» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فرطان) الفرَط: السابق المقدَّم على القوم في طلب الماء والمنزل، وإذا مات للإنسان ولد صغير، فهو فَرَط له.\n_________\n(١) في نسخ الترمذي المطبوعة: لن يصابوا بمثلي.\n(٢) رقم (١٠٦٢) في الجنائز، باب ما جاء في ثواب من قدم ولدًا، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٣٤) (٣٠٨٩) قال:حدثنا عبد الصمد. الترمذي (١٠٦٢) .وفي الشمائل (٣٩٨) قال: حدثنا نصر بن علي الجهضمي،وأبو الخطاب زياد بن يحيى البصري، وفي الترمذي (١٠٦٢) أيضا قال: حدثنا أحمد بن سعيد المرابطي، قال:حدثنا بن هلال.\nأربعتهم - عبد الصمد، ونصر الجهضمي، وأبو الخطاب، وحبان - عن عبد ربه بن بارق الحنفي، قال: سمعت جدي أبا أمي سماك بن الوليد، فذكره.","vol":"9","page":595},{"text":"<span data-type=\"title\" id=toc-1607>الفصل الثالث: في حُبِّ الموت ولقاء الله تعالى</span>\n٧٣٦٧ - (خ م ت س) عبادة بن الصامت - ﵁ - أنَّ النبي - ﷺ- قال: «من أحبَّ لقاءَ الله أحبَّ الله لقاءه، ومن كَرِهَ لقاءَ الله كَرِهَ الله لِقاءه» زاد البخاري في رواية من طريق همام عن قتادة: فقالت عائشة - أو بعض أزواجِهِ -: «إنَّا لنكرهُ الموتَ، قال: ليس ذلك، ولكن ⦗٥٩٦⦘ المؤمن إذا حَضَرَهُ الموتُ بُشِّرَ برضوان الله وكرامته، فليس شيء أحبَّ إليه مما أمامه، فأحبَّ لقاءَ الله، فأحبَّ الله لِقاءه، وإن الكافر إذا حُضر بُشِّر بعذاب الله وعُقُوبته، فليس شيء أكْرَهَ إليه مما أمامه، كَرِهَ لِقاءَ الله، وكَرِهَ الله لقاءه» أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُضِرَ) الإنسان: واحتُضِر: إذا نَزل به الموت.\n_________\n(١) رواه البخاري ١١ / ٣٠٨ في الرقاق، باب من أحب لقاء الله أحب الله لقاءه، ومسلم رقم (٢٦٨٣) في الذكر والدعاء، باب من أحب لقاء الله أحب الله لقاءه، والترمذي رقم (١٠٦٦) في الجنائز، باب ما جاء فيمن أحب لقاء الله أحب الله لقاءه، والنسائي ٤ / ١٠ في الجنائز، باب فيمن أحب لقاء الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣١٦) قال: حدثنا محمد بن جعفر. ومسلم (٨/٦٥) قال: حدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر. والترمذي (٢٣٠٩) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود. والنسائى (٤/١٠) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد.\nكلاهما - محمد بن جعفر، وأبو داود - عن شعبة.\n٢- وأخرخه أحمد (٥/٣٢١) قال: حدثنا عفان. (ح) وحدثنا بهز. وعبد بن حميد (١٨٤) قال: حدثني أبو الوليد. والدارمي (٢٧٥٩) قال: أخبرنا حجاج بن منهال. والبخاري (٨/١٣٢) قال: حدثنا حجاج. ومسلم (٨/٦٥) قال: حدثنا هداب بن خالد.\nخمستهم - عفان، وبهز، وأبو الوليد، وحجاج، وهداب - قالوا: حدثنا همام - هو ابن يحيى -.\n٣-وأخرجه الترمذي (١٠٦٦) . والنسائى (٤/١٠) . كلاهما - الترمذي، والنسائى - عن أحمد بن مقدام، أبي الأشعث العجلي، قال: حدثنا المعتمر بن سليمان، قال: سمعت أبي.\nثلاثتهم - شعبة، وهمام، وسليمان التيمي - عن قتادة، عن أنس، فذكره.","vol":"9","page":595},{"text":"٧٣٦٨ - (خ م ت س) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «مَنْ أحبَّ لقاء الله أحبَّ الله لِقاءه، ومن كَرِهَ لِقاءَ الله كَرِهَ الله لقاءه، فقلت: يا نبيَّ الله، أكَرَاهِيَةُ الموت، فكلُّنا نكره الموتَ؟ قال: ليس كذلك، ولكنَّ المؤمنَ إذا بُشِّرَ برحمة الله ورضوانِهِ وجنَّتِهِ: أحبَّ لقاء الله، فأحبَّ الله لقاءه، وإن الكافِرَ إذا بُشِّر بعذاب الله وسَخَطِهِ، كَرِهَ لِقاءَ الله، فكره الله لقاءه» أخرجه البخاري ومسلم.\nولمسلم قالت: قال رسولُ الله - ﷺ-: «مَنْ أحبَّ لقاءَ الله أحبَّ الله لِقاءه، ومَنْ كَرِهَ لِقَاء الله كَرِهَ الله لِقاءه، والموتُ قبلَ لقاء الله» . ⦗٥٩٧⦘\nوفي رواية: قال شُرَيح بن هانيء: قال أبو هريرة: قال رسولُ الله - ﷺ-: «مَنْ أحبَّ لِقاء الله أحبَّ الله لِقاءه، ومن كَرِهَ لِقاء الله كَرِهَ الله لِقاءه» قال شُريح: فأتيتُ عائشةَ، فقلتُ: يا أمَّ المؤمنين، سَمِعتُ أبا هريرة يذكر عن رسولِ الله - ﷺ- حديثًا، إن كان كذلك، فقد هَلَكْنَا، فقالت: إن الهالِكَ مَنْ هَلك بقول رسولِ الله - ﷺ-، وماذا [كَ]؟ قلتُ: قال رسولُ الله - ﷺ-: «مَنْ أحبَّ لقاءَ الله أحبَّ الله لقاءه، ومن كَرِهَ لقاءَ الله كَرِهَ الله لِقاءه» وليس منا أحد إلا وهو يكرهُ الموت، فقالت: قد قاله رسولُ الله - ﷺ-، وليس الذي تذهب إليه، ولكن إذا شَخَص البَصَر، وحَشْرَجَ الصَّدْرُ، واقْشَعَرَّ الجِلْدُ، وتَشَنَّجتِ الأصابع، فعند ذلك مَنْ أحبَّ لقاء الله أحبَّ الله لقاءه، ومن كَرِهَ لقاء الله كَره الله لقاءه. وأخرج الترمذي الرواية الأولى، وأخرج النسائي الأولى والثالثة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شخص) شخوص البصر: امتداده إلى السماء، والميت إذا أشرف على مفارقة الدنيا شَخص بصره إلى السماء. ⦗٥٩٨⦘\n(حشْرَجَ) الحشْرَجَة: الغرغرة عند الموت وتردُّد النَّفَس.\n(تشنَّجت) تَشَنُّج الأصابع: اجتماعها وانقباضها متقلِّصة.\n_________\n(١) رواه البخاري ضمن حديث عبادة المتقدم، ورواه أيضًا تعليقًا ١١ / ٣١١ في الرقاق، باب من أحب لقاء الله، وقد وصله مسلم (٢٦٨٤) و(٢٦٨٥) في الذكر والدعاء، باب من أحب لقاء الله أحب الله لقاءه، والترمذي رقم (١٠٦٧) في الجنائز، باب ما جاء فيمن أحب لقاء الله أحب الله لقاءه، والنسائي ٤ / ١٠ في الجنائز، باب فيمن أحب لقاء الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٦٥) قال حدثنا محمد بن عبد الله الرزي، قال: حدثنا خالد بن الحارث الهجيمي. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد ابن بكر. ابن ماجة (٤٢٦٤) قال: حدثنا يحيى بن خلف أبو أسامة. قال: حدثنا عبد الأعلى. والترمذي (١٠٦٧) قال حدثنا حميد بن مسعدة قال: حدثنا خالد بن الحارث (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد بن بكر. والنسائي (٤/١٠) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الأعلى. (ح) وأخبرنا حميد بن مسعدة، عن خالد ابن الحارث ثلاثتهم - خالد بن الحارث، ومحمد بن بكر، وعبد الأعلى بن عبد الأعلى - عن سعيد بن أبي عروبة، عن قتادة، عن زرارة بن أوفي، عن سعد بن هشام، فذكره.","vol":"9","page":596},{"text":"٧٣٦٩ - (خ م ط س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «قال الله ﷿: إذا أحبَّ عبدي لقائي أحببتُ لقاءه، وإذا كره لقائي كرهتُ لقاءه» أخرجه البخاري.\nوفي حديث مسلم قال: قال رسولُ الله - ﷺ-: «مَنْ أحبَّ لقاءَ الله أحبَّ الله لقاءه، ومن كَرِهَ لقاءَ الله كَرِهَ الله لقاءه» .\nوأخرج «الموطأ» والنسائي الرواية الأولى (١) .\n_________\n(١) رواه البخاري ١٣ / ٣٩٢ في التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٢٦٨٥) في الذكر والدعاء، باب من أحب لقاء الله أحب الله لقاءه، والموطأ ١ / ٢٤٠ في الجنائز، باب جامع الجنائز، والنسائي ٤ / ١٠ في الجنائز، باب فيمن أحب لقاء الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (١٦٥) .وأحمد (٢/٤١٨) قال:حدثنا قتيبة. وقال:حدثنا المغيرة ابن عبد الرحمن القرشي، والبخاري (٩/١٧٧) قال: حدثنا إسماعيل، قال:حدثني مالك. والنسائي (٤/١٠) قال: قال الحارث بن مسكين. قراءة عليه وأنا أسمع، عن ابن القاسم. قال:حدثني مالك (ح) وحدثنا قتيبة، قال:حدثنا المغيرة، وفي الكبرى (تحفة الأشراف) (١٠/١٣٨٣١) عن محمد بن سلمة، عن بن القاسم، عن مالك.\nكلاهما - مالك،والمغيرة بن عبد الرحمن - عن أبي الزناد - عن الأعرج، فذكره.","vol":"9","page":598},{"text":"٧٣٧٠ - (خ م) أبو موسى الأشعري - ﵁ -: أنَّ النبي - ﷺ- قال: «مَنْ أحبَّ لِقاءَ الله أحبَّ الله لقاءه، ومَنْ كره لقاءَ الله كره الله لقاءه» أخرجه البخاري ومسلم (١) .\nهذا آخر كتاب الفضائل، والحمد لله رب العالمين، وهو الكتاب الأول من حرف الفاء.\n_________\n(١) رواه البخاري ١١ / ٣١١ في الرقاق، باب من أحب لقاء الله أحب الله لقاءه، ومسلم رقم (٢٦٨٥) في الذكر والدعاء، باب من أحب لقاء الله أحب الله لقاءه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٣٢١) قال:حدثني محمد بن العلاء. ومسلم (٨/٦٦) قال: حدثنا أبو بكر بن أبي شيبة، وأبو عامر الأشعري، وأبو كريب.\nثلاثتهم - محمدبن العلاء أبو كريب، وأبوبكر، أبو عامر - قالوا: حدثنا أبو أسامة، عن بريد، عن أبي بردة،فذكره.","vol":"9","page":598},{"text":"الكتاب الثاني من حرف الفاء: في الفرائض والمواريث، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1609>الفصل الأول: في أسباب الميراث وموانعه</span>\n٧٣٧١ - (خ م ط د ت) أسامة بن زيد - ﵄ -: أن رسولَ الله - ﷺ- قال: «لا يرثُ المسلمُ الكافرَ، ولا الكافرُ المسلمَ» أخرجه الجماعة إلا النسائي، ولم يذكر «الموطأ» «ولا الكافرُ المسلم» (١) .\n_________\n(١) رواه البخاري ١٢ / ٤٣ في الفرائض، باب لا يرث المسلم الكافر ولا الكافر المسلم، ومسلم رقم (١٦١٤) في الفرائض، في فاتحته، والموطأ ٢ / ٥١٩ في الفرائض، باب ميراث أهل الملل، وأبو داود رقم (٢٩٠٩) في الفرائض، باب هل يرث المسلم الكافر، والترمذي رقم (٢١٠٨) في الفرائض، باب ما جاء في إبطال الميراث بين المسلم والكافر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٤١)،وأحمد ٥٠/.٢٠٠) والدارمي (٣٠٠٥) قال: حدثنا عمرو بن عون. ومسلم (٥/٥٩) قال:حدثنا يحيى بن يحيى بن وأبو بكر بن أبي شيبة،وإسحاق بن إبراهيم وأبوداود (٢٩٠٩) قال:حدثنا مسدد، وابن ماجة (٢٨٢٩) قال:حدثنا هشام بن عمار، محمد بن الصباح، والترمذي (٢١٠٧) قال:حدثنا سعيد بن عبد الرحمن المخزومي، والنسائي في الكبري (تحفة ١٣٣) عن قتيبة بن سعد،والحارث بن مسكين.\nجميعهم - عن سفيان بن عيينة.\n٢-وأخرجه أحمد (٥/٢٠١) قال:حدثنا روح. والبخاري (٦/١٨٧) قال:حدثنا سليمان بن عبد الرحمن. قال: حدثنا سعدان بن يحيى.\nكلاهما - روح، وسعدان - عن محمد بن أبي حفصة.\n٣- وأخرجه أحمد (٥/٢٠٨) قال:حدثنا عبد الأعلى، وفي (٥/٢٠٩) قال:حدثنا محمد بن جعفر، والدارمي (٣٠٠٢) قال:حدثنا نصر بن علي،قال:حدثنات عبد الأعلى، والنسائى في الكبرى (تحفة ١١٣) عن محمد بن عبد الأعلى،عن يزيد بن زريع.\nثلاثتهم - عبد الأعلى وابن جعفر، ويزيد - عن معمر.\n٤- وأخرجه أحمد (٥/٢٠٨) قال:حدثنا عبد الرزاق. والبخاري (٨/١٩٤) قال:حدثنا أبو عاصم\nكلاهما عبد الرزاق، وأبوعاصم - عن ابن جريج.\n٥- وأخرجه ابن ماجة (٢٧٣٠) قال:حدثنا أحمد بن عمرو بن السرج والنسائي في الكبرى تحفة الأشراف (١١٣) عن وهب بن بيان كلاهما عن عبد الله بن وهب، عن يونس.\n٦- وأخرجه الترمذي (٢١٠٧)،والنسائي في الكبرى تحفة الأشراف (١١٣) كلاهما - عن علي بن حجر قال: أخبرنا هشيم\n٧- وأخرجه النسائى في الكبري (تحفة ١١٣) عن قتيبة عن ليث، عن يزيد بن الهاد (ح) وعن يوسف بن سعيد بن مسلم، عن حجاج بن محمد، عن ليث، عن عقيل (ح) وعن إبراهيم بن عبد الله الخلال عن عد الله بن المبارك، عن أحمد بن سليمان بن معاوية بن هشام، وزيد بن الحباب.\nثلاثتهم - ابن المبارك،ومعاوية،وزيد - عن مالك. (قال:النسائى والصواب من حديث مالك (عن عمر بن عثمان) .\nتسعتهم - ابن عيينة، وابن أبي حفصة، ومعمر، وابن جريج، ويونس، وهشيم، وابن الهاد، وعقيل ومالك - عن الزهري، عن علي بن الحسين، عن عمرو بن عثمان، فذكره.","vol":"9","page":599},{"text":"٧٣٧٢ - (ت) جابر - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تَوَارُثَ بين أهلِ مِلَّتين» أخرجه الترمذي عن جابر وحده (١) .\n_________\n(١) رواه الترمذي رقم (٢١٠٩) في الفرائض، باب لا يتوارث أهل ملتين، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٠٨) حدثنا حميد بن مسعدة، حدثنا حصين بن نمير، عن ابن أبي ليلى، عن أبي الزبير، عن جابر، فذكره.\nقال أبو عيسى: هذا حديث لا نعرفه من حديث جابر جابر إلا من حديث ابن أبي ليلى","vol":"9","page":599},{"text":"٧٣٧٣ - (د) عبد الله بن عمرو بن العاص - ﵄ - أن رسولَ الله - ﷺ- قال: «لا يتوارثُ أهلُ مِلَّتَيْن شَتَّى» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩١١) في الفرائض، باب هل يرث المسلم الكافر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩١١) حدثنا موسى بن إسماعيل ثنا حماد، عن حبيب العلم،عن عمرو بن شعيب، عن أبيه عن جده عبد الله بن عمرو، فذكره.","vol":"9","page":600},{"text":"٧٣٧٤ - (خ م د) أسامة بن زيد - ﵄ -: أنه قال: «يا رسول الله أين تنزِلُ غدًا، في دَارِك بمكَّةَ؟ فقال: وهل ترك لنا عَقيل من رِباع أو دُور؟ وكان عقيل وَرِثَ أبا طالب هو وطالب، ولم يَرِثْهُ جعفر ولا عليّ شيئًا، لأنهما كانا مسلمَين، وكان عقيل وطالب كافرَين، وكان عمر بن الخطاب يقول: لا يرثُ المؤمنُ الكافِرَ» .\nقال ابن شهاب: وكانوا يتأوَّلُونَ قول الله: ﴿إن الذين آمنوا وهاجروا وجَاهَدُوا بأمْوالِهم وأنفسهم في سبيل الله﴾ - إلى - ﴿أولئكَ بَعْضُهُمْ أَوْليَاءُ بَعْضٍ ...﴾ [الأنفال: ٧٢] .\nوفي رواية قال: «قلت: يا رسول الله، أين تنزل غدًا؟ - وذلك في حَجّتِهِ، حين دَنَوْنا من مَكَّةَ - فقال: وهل ترك لنا عقيل منزلًا؟» وزاد في رواية «ثم قال: نحن نازلونَ غدًا بخَيف بني كِنانة المحصَّب، حيث تقاسمت قريش على الكفر، وذلك: أن بني كنانة حالفت قُريشًا على بني هاشم ألاَّ يبايعوهم، ولا يُؤوُوهم» قال الزهري: الخيف: الوادي، وفي أخرى: أن أسامة قال: «يا رسول الله، أين تنزل غدًا؟ وذلك زمن الفتح، قال: وهل ⦗٦٠١⦘ ترك لنا عقيل من منزل؟» أخرجه البخاري ومسلم، وأخرج أبو داود الرواية الثانية بالزيادة، وزاد فيه «ولا يُناكِحُوهم» (١) .\n_________\n(١) رواه البخاري ٣ / ٣٦٠ و٣٦١ في الحج، باب توريث دور مكة وبيعها وشرائها، وفي الجهاد، باب إذا أسلم قوم في دار الحرب ولهم مال وأرضون فهي لهم، وفي المغازي، باب أين ركز النبي ﷺ الراية يوم الفتح، ومسلم رقم (١٣٥١) في الحج، باب النزول بمكة للحاج وتوريث دورها، وأبو داود رقم (٢٩١٠) في الفرائض، باب هل يرث المسلم الكافر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه البخاري (٢/١٨١) قال: حدثنا أصبغ.، ومسلم (٤/١٠٨) قال: حدثني أبو الطاهر. وحرملة بن يحيى وابن ماجة (٢٧٣٠) قال: حدثنا أحمد بن عمرو بن السرح خمستهمه عن عبد الله بن وهب، عن يونس بن زيد.\n٢-وأخرجه مسلم (٤/١٠٨) قال: حدثنيه محمد بن حاتم، قال: حدثنا روح بن عبادة، قال: حدثنا محمد بن أبي حفصة، وزمعة.\nثلاثتهم - يونس، وابن أبي حفصة وزمعة - عن الزهري، عن علي بن الحسين، عن عمرو بن عثمان، فذكره.","vol":"9","page":600},{"text":"٧٣٧٥ - (ط) علي بن الحسين بن علي - رحمهما الله -: قال: «إنما ورث أبا طالب عَقيل وطالب، ولم يرثْه عليّ، فلذلك تركْنا نصيبنا من الشِّعْبِ» .\nأخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥١٩ في الفرائض، باب ميراث أهل الملل، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٥٥) عن ابن شهاب عن علي بن حسين بن علي بن أبي طالب فذكره.\nوالحديث إسناده منقطع.","vol":"9","page":601},{"text":"٧٣٧٦ - (ط) محمد بن الأشعث - ﵀ -: «أن عمَّة له يهوديّة - أو نصرانية - تُوُفِّيَت، فذكر محمد ذلك لعمر بن الخطاب، وقال له: مَن يرثها؟ فقال له عمر: يرثُها أهْلُ دِينها، ثم أتى عثمان بن عفان، فسأله عن ذلك، فقال له عثمان: أترَاني نسيت ما قال لك عمر بن الخطاب؟ يرثها أهْلُ دِينها» .\nأخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥١٩ في الفرائض، باب ميراث أهل الملل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٥٦) عن يحيى بن سعيد بن سليمان بن يسار، أن محمد بن الأشعث فذكره.","vol":"9","page":601},{"text":"٧٣٧٧ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «القاتل لا يرثُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢١٠) في الفرائض، باب ما جاء في إبطال ميراث القاتل، وفي سنده إسحاق بن عبد الله ⦗٦٠٢⦘ ابن أبي فروة، وهو متروك، وقال الترمذي: هذا حديث لا يصح، لا يعرف هذا إلا من هذا الوجه، وإسحاق بن عبد الله بن أبي فروة قد تركه بعض أهل العلم، منهم أحمد بن حنبل، ورواه أيضًا ابن ماجة رقم (٢٦٤٥) في الديات، باب العاقل لا يرث، ورقم (٢٧٣٥) في الفرائض، باب ميراث القاتل. أقول: لكن رواه أبو داود في جملة حديث طويل في الديات، باب ديات الأعضاء رقم (٤٥٦٤) بإسناد لا بأس به من حديث محمد بن راشد الدمشقي المكحولي، عن سليمان بن موسى عن عمرو بن شعيب عن أبيه عن جده، ورواه ابن ماجة بمعناه رقم (٢٦٤٦) في الديات، باب القاتل لا يرث، فالحديث حسن، وقد ساق البيهقي في الباب آثارًا عن عمر وابن عباس وغيرهما تفيد كلها أنه لا ميراث للقاتل مطلقًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢٦٤٥و٢٧٣٥) قال: حدثنا محمد بن رمح المصري. والترمذي (٢١٠٩) قال: حدثنا قتيبة. والنسائى في الكبرى (تحفة الأشراف) (٩/١٢٢٨٦) عن قتيبة\nكلاهما - ابن رمح، وقتيبة - عن الليث بن سعد، عن إسحاق بن عبد الله بن أبي فروة، عن الزهري، عن حميد بن عبد الرحمن، فذكره قال الترمذي: هذا حديث لا يصح، لا يعرف إلا من هذا الوجه وإسحاق بن عبد الله بن أبي فروة قد تركه بعض أهل الحديث، منهم أحمد بن حنبل وقال النسائى: إسحاق متروك، وإنما أخرجته لئلا يسقط من الوسط.","vol":"9","page":601},{"text":"٧٣٧٨ - (ط) عروة بن الزبير - ﵀ -: «أن رجلًا من الأنصار - يقال له أحَيْحَةُ بن الجُلاح - كان له عمّ صغير، أصغرُ منه، وكان عند أخْواله - فأخذه أُحَيْحَةُ فقتله ليرثه، فقال أخْوَاله: كنا أهْلَ ثُمِّهِ ورُمِّهِ، حتى إذا استوى على عُمُمِّهِ، غلبَنا حَقُّ امرئ في عَمِّه، قال عروة: فلذلك لا يرث قاتلٌ مَنْ قَتَلَ» . أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أهل ثُمِّة ورُمِّه): الرواية بضم الثاء والراء، وأنكر أرباب اللغة ذلك وإنما هو بفتحها قالوا: الثَّمَ - بالفتح - الجمع، والرَّم: الإصلاح، فأما بالضم: فلا يخلو أن يكون مصدرين، كالشُّكر والكُفر، أو بمعنى المفعول، كالذُّخر، والعُرف، ومعنى الحديث: كنا أهل تربيته، والمتولّين لجميع أمره، وإصلاح ⦗٦٠٣⦘ شأنه، أو ما كان يرتفع من أمره مجموعًا مُصلَحًا فإنه نحن كنا المخلصين له على تلك الصفة.\n(عُمُمِّه) العُمُمّ: صفه، بمعنى العميم، وهو التام الطويل، ويجوز أن يكون جميع عَميم، كسرير وسُرر، وقولهم نخل عُمٌّ، تخفف عُمُم، والمعنى حتى استوى على قَدِّه التام، أو على عظامه أو على أعضائه التامة، وأما التشديدة التي فيها: فإنها التي تزاد في الوقف في قولهم: هذا عمرّ وفرجّ، وإنما زادها مجريًا للوصل مجرى الوقف، وروي بالتخفيف، وروي عَمَمه - بالفتح والتخفيف- وهو مصدر العميم، ومنه قولهم: منكب عَمَم، وصف بالمصدر.\n_________\n(١) ٢ / ٨٦٨ في العقول، باب ما جاء في ميراث القتل والتغليظ فيه، وهو بمعنى الحديث الذي قبله وانظر ما قاله الزرقاني في \" شرح الموطأ \" حول هذا الحديث والكلام في أحيحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/٢٤٢) عن يحيى بن سعيد، عن عروة بن الزبير، فذكره.","vol":"9","page":602},{"text":"٧٣٧٩ - (ط) ربيعة بن أبي عبد الرحمن - ﵀ -: عن غير واحد من علمائهم «أنهم لم يورّثوا من قُتل يوم الجمل، ولا يوم صفين، ولا يوم الحَرَّة، ثم كان يوم قُدَيد، فلم يورَّث بعضُهم من بعض، إلا من عُلم أنه قتل قبل صاحبه ببيِّنة» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥٢٠ في الفرائض، باب من جهل أمره بالقتل أو غير ذلك، ورجاله ثقات. قال مالك: وذلك الأمر الذي لاختلاف فيه ولا شك عند أحد من أهل العلم ببلدنا، وكذلك العمل في كل متوارثين هلكا بغرق أو قتل أو غير ذلك من الموت، إذا لم يعلم أيهما مات قبل صاحبه لم يرث أحد منهما من صاحبه شيئًا، وكان ميراثهما لمن بقي من ورثتهما، يرث كل واحد منهما ورثته من الأحياء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٥٧) عن ربيعة بن أبي عبد الرحمن، فذكره.","vol":"9","page":603},{"text":"٧٣٨٠ - (ط) سعيد بن المسيب - ﵀ -: قال: «أبى عمرُ أن ⦗٦٠٤⦘ يورِّث أحدًا من الأعاجم، إلا أحدًا ولدَ في العرب» أخرجه «الموطأ» (١) .\nوزاد رزين «أو امرأة جاءت حامِلًا، فولَدَت في العرب، فهو يَرِثُها إن ماتت وتَرِثُه إن مات ميراثَهُ في كتاب الله» .\n_________\n(١) ٢ / ٥٢٠ في الفرائض، باب ميراث أهل الملل، وقد اختلف في سماع سعيد من عمر، ولهذا المعنى شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٩١٥٦ عن الثقة عنده، أنه سمع سعيد بن المسيب، فذكره اختلف في سماع سعيد بن المسيب من عمر.","vol":"9","page":603},{"text":"٧٣٨١ - (د) أبو الأسود الدؤلي - ﵀ -: قال: أُتِي معاذ بميراث يهودي، فورَّثه ابنًا له مُسلمًا، وقال: قال رسولُ الله - ﷺ-: «الإسلام [يعلُو و] لا يُعْلى، ويزيد ولا يَنْقُص» .\nوفي رواية عن عبد الله بن بُريدة: أن أخَوين اختصما إلى يحيى بن يَعْمَر، أحدهما مسلم، والآخر يهودي، فورَّث المسلمَ منهما، وقال: حدَّثني أبو الأسود: أن رجلًا حدَّثه أن مُعاذًا قال: سمعتُ رسولَ الله - ﷺ- يقول: «الإسلام يزيدُ ولا يَنْقُص، فورَّث المسلم» .\nوفي أخرى «أن معاذًا أُتيَ بميراث يهوديّ وارِثُهُ مسلم، بمعناه عن النبيِّ - ﷺ-» . أخرج أبو داود الثانية والثالثة (١) والأولى ذكرها رزين.\n_________\n(١) رقم (٢٩١٢) و(٢٩١٣) في الفرائض، باب هل يرث المسلم الكافر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩١٢) حدثنا مسدد،ثنا عبد الوارث، عن عمرو بن أبي حكيم الواسطي، ثنا عبد الله بن بريدة، فذكره.","vol":"9","page":604},{"text":"٧٣٨٢ - (ت) عمرو بن شعيب: عن أبيه عن جده - ﵁ - أن رسولَ الله - ﷺ- قال: «أيُّما رجل عاهَرَ بِحُرَّة أو أمَة، فالولد ولَد زِنًا، ⦗٦٠٥⦘ لا يرث من أبيه، ولا يرثُهُ» أخرجه الترمذي، ولم يذكر «ولا يرثه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عاهر) المعاهرة: الزنا، والعاهر: الزاني والزانية، وعَهَر بها: إذا زنى.\n_________\n(١) رقم (٢١١٤) في الفرائض، باب رقم (٢١)، وفي سنده عبد الله بن لهيعة، وهو ضعيف، وقال الترمذي: وقد روى غير ابن لهيعة هذا الحديث عن عمرو بن شعيب، والعمل على هذا عند أهل العلم أن ولد الزنا لا يرث من أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١١٣) حدثنا قتيبة، حدثنا ابن لهيعة، عن عمرو بن شعيب، عن أبيه، عن جده، فذكره.\nقال أبو عيسى: وقد روى غير ابن لهيعة هذا الحديث عن عمرو بن شعيب، والعمل على هذا عند أهل العلم أو ولد الزنا لا يرث من أبيه.\nقلت: وفي سنده عبد الله بن لهيعة وهو ضعيف لسوء حفظه.","vol":"9","page":604},{"text":"<span data-type=\"title\" id=toc-1610>الفصل الثاني: في أحكام الفرائض، وذكر الوارثين</span>، وفيه أربعة عشر فرعًا\n<span data-type=\"title\" id=toc-1611>الفرع الأول: في الجَد والجدَّة</span>\n٧٣٨٣ - (خ) عبد الله بن الزبير - ﵄ -: كتب أهل الكوفة [إلى ابن الزبير] في الجَدِّ، فقال: أمَّا الذي قال رسولُ الله - ﷺ-: «لو كنتُ مُتَّخِذًا من هذه الأمة خليلًا لاتَّخذتُهُ، فأنزلَه أبًا - يعني أبا بكر» .\nأخرجه البخاري (١) . ⦗٦٠٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأنزله أبًا): أي جعل الجد في منزلة الأب وأعطاه من الميراث ما يأخذه الأب.\n_________\n(١) ٧ / ١٦ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا لاتخذت أبا بكر خليلًا \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤و٥) قال: حدثنا يحيى بن سيعد، عن ابن جريج، البخاري (٥/٥) قال: حدثنا سليمان بن حرب. قال: أخبرنا حماد بن زيد، عن أيوب.\nكلاهما- ابن جريج، وأيوب - عن عبد الله بن أبي مليكة، فذكره.","vol":"9","page":605},{"text":"٧٣٨٤ - (خ) عبد الله بن عباس - ﵄ - قال: «أمَّا الذي قال فيه رسولُ الله - ﷺ- لو كنتُ مُتَّخِذًا من هذه الأمة خليلًا لاتَّخذتُهُ، ولكن خُلَّةُ الإسلام أفضل - أو قال: خير - فإنه أنزلَه أبًا، أو قال: قضاه أبًا - يعني أبا بكر» قال البخاري: وقال أبو بكر وابن عباس وابن الزبير «الجَدُّ أبٌ» ولم يُذكر أن أحدًا خالف أبا بكر في زمانه، وأصحابُ رسولِ الله - ﷺ- مُتَوافِرُون، وقال ابن عباس «يَرِثُني ابن أبي، دونَ إخْوتي، ولا أرث أنا ابنَ أبي» ويذكر عن عمر، وعلي، وابن مسعود، وزيد، أقاويل مختلفة (١) .\n_________\n(١) رواه البخاري ٧ / ١٥ في فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" لو كنت متخذًا خليلًا لاتخذت أبا بكر خليلًا \"، وفي الفرائض، باب ميراث الجد مع الأب والإخوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٥٩) (٣٣٨٥) قال:حدثنا إسماعيل. والدارمي (٢٩١٣) والبخاري (٥/٥) قالا: الدارمي، والبخاري) حدثنا مسلم بن إبراهيم،قال:حدثنا وهيب،والبخاري (٥/٥) قال:حدثنا معلى. وموسى، قالا:حدثنا وهيب. (ح) وحدثنا قتيبة،قال:حدثنا عبد الوهاب. وفي (٨/١٨٩) قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث.\nأربعتهم - إسماعيل،ووهيب،وعبد الوهاب،وعبد الوارث - عن أيوب عن عكرمة، فذكره.","vol":"9","page":606},{"text":"٧٣٨٥ - (د ت) عمران بن حصين - ﵁ -: أن رجلًا جاء رسولَ الله - ﷺ- فقال: إن ابني مات، فما ليَ من ميراثِهِ؟ قال: لك السُّدُسُ، فلما وَلَّى دعاهُ، فقال: «لك سُدُس آخرُ، فلما وَلَّى دعاه، فقال: إن السُّدُسَ الأخرَ طُعمة» أخرجه أبو داود والترمذي. ⦗٦٠٧⦘\nقال أبو داود: قال قتادة: فلا يَدْرُون مع أي شيء ورَّثَهُ؟ قال قتادة: أقل شيء وُرِّث الجدُّ: السُّدس (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طُعمة): أعطاه هذا الشيء طعمة: إذا أعطاه زيادة على حقه، أو أعطاه شيئًا لا يعطي غيره مثله.\n_________\n(١) رواه أبو داود رقم (٢٨٩٦) في الفرائض، باب ما جاء في ميراث الجد، والترمذي رقم (٢١٠٠) في الفرائض، باب ما جاء في ميراث الجد، وإسناده ضعيف، لأنه من رواية الحسن عن عمران بن حصين ولم يسمع منه، وقد عنعنه، ومع ذلك فقد قال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٨) قال: حدثنا بهز. وفي (٤/٤٣٦) قال: حدثنا يزيد وأبو داود (٢٨٩٦) قال: حدثنا محمد بن كثير. والترمذي (٢٠٩٩) قال: حدثنا (٨٢-أ) قال: أخبرنا محمد بن بشار بندار، قال: حدثنا أبو داود، يعني سليمان ابن داود الطيالسي، وعفان بن مسلم (ح) وأخبرنا عبد الرحمن بن محمد بن سلام الطرسوسي، قال: حدثنا يزيد بن هارون.\nخمستهم - بهز، ويزيد بن هارون، ومحمد بن كثير، وسليمان بن داود، وعفان - عن همام بن يحيى، وعن قتادة، عن الحسن، فذكره.\nوإسناده ضعيف لأنه من رواية الحسن عن عمران بن حصين ولم يسمع منه، وقد عنعنه.","vol":"9","page":606},{"text":"٧٣٨٦ - (د) الحسن البصري - ﵀ (١) -: أن عمرَ بنَ الخطاب قال للناس يومًا: «أيُّكم يعلم ما وَرَّثَ رسولُ الله - ﷺ- الجَدَّ؟ قال معقل بن يسار: أنا شهدتُهُ وَرَّثَهُ السدسَ، قال: مع من؟ قال: لا أدري، قال: لا دَرَيتَ، فما تغني إذًا؟» أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: الحسن بن علي ﵄، وهو خطأ.\n(٢) رقم (٢٨٩٧) في الفرائض، باب ما جاء في ميراث الجد، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٨٩٧) حدثنا وهب بن بقية، عن خالد، عن يونس، عن الحسن، أن عمر، فذكره وإسناده الحديث منقطع.","vol":"9","page":607},{"text":"٧٣٨٧ - (ط) معاوية بن أبي سفيان - ﵁ -: كتب إلى زيد بن ثابت يسأله عن الجَدِّ؟ فكتب إليه زيد «إنكَ كتبتَ إليَّ تسألُني عن الجَدِّ؟ فالله أعلم، وإن ذلك ما لم يكن يقضي فيه إلا الأمراءُ - يعني الخلفاءَ - وقد حضرتُ الخليفتين قبلكَ يعطيانه النصفَ مع الأخِ الواحدِ، والثُّلُثَ مع ⦗٦٠٨⦘ الاثنين فصاعدًا، لا ينقص من الثُّلُثِ وإن كَثُرَ الإخوَةُ» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥١٠ في الفرائض، باب ميراث الجد، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": وروى البيهقي بسند صحيح، أن عمر قضى أن الجد يقاسم الإخوة للأب والإخوة للأم ما كانت المقاسمة خيرًا له من الثلث، فإن كثرت الإخوة أعطي الجد الثلث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٤٢) عن يحيى بن سعيد، أنه بلغه أن معاوية بن أبي سفيان، فذكره وإسناده منقطع قال الزرقاني: في شرح الموطأ وروى البيهقي بسند صحيح، أن عمر قضى أن الجد يقام الأخوة للأب والأخوة للأم ما كانت المقاسمة خيرا له من الثلث، فإن كثرت الأخوه أعطى الجد الثلث","vol":"9","page":607},{"text":"٧٣٨٨ - (ط) قبيصة بن ذؤيب - ﵁ -: أن عمر بن الخطاب «فرض للجَدِّ الذي يفرِض له الناسُ اليومَ» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥١١ في الفرائض، باب ميراث الجد، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٣/١٤٢) عن ابن شهاب، عن قبيصة بن ذؤيب،فذكره.\nوإسناده منقطع.","vol":"9","page":608},{"text":"٧٣٨٩ - (ط) سليمان بن يسار - ﵀ -: أن عمر وعثمان وزيدًا «فرضوا لِلجَدِّ الثُّلثَ مع الإخوة إذا كَثُرُوا» أخرجه «الموطأ» (١) .\n_________\n(١) بلاغًا ٢ / ٥١١ في الفرائض، باب ميراث الجد، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٤٢) أنه بلغه، فذكره، الحديث إسناده منقطع.","vol":"9","page":608},{"text":"٧٣٩٠ - (ت) عبد الله بن مسعود - ﵁ - قال في الجدَّة مع ابنها: «إنَّها أولُ جَدّة أطْعَمها رسولُ الله - ﷺ- سُدسًا مع ابنها وابنُها حَيّ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٠٣) في الفرائض، باب ما جاء في ميراث الجدة مع ابنها، وفي سنده محمد بن سالم الهمذاني وهو ضعيف، وقال الترمذي: هذا حديث لا نعرفه مرفوعًا إلا من هذا الوجه، وقد ورث بعض أصحاب النبي ﷺ الجدة مع ابنها ولم يورثها بعضهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٠٢) حدثنا الحسن بن عرفة، حدثنا يزيد بن هارون، عن محمد بن سالم، عن الشعبي، عن مسروق، عن ابن مسعود، فذكره.\nقال أبو عيسى: هذا حديث لا نعرفه مرفوعا إلا من هذا الوجه، وقد ورث بعض أصحاب النبي -ﷺ- وسلم الجده مع ابنتها ولم يورثها بعضهم.\nقلت في سنده محمد بن سالم الهمداني، وهو أبو سهل الكوفي وهو ضعيف مطرح انظر ترجمته من التهذيب (٩/١٧٦) .","vol":"9","page":608},{"text":"٧٣٩١ - (ط ت د) قبيصة بن ذؤيب - ﵁ - قال: «جاءت الجَدَّةُ أمُّ الأمِّ - وفي رواية: أمّ الأب - إلى أبي بكر، تسأله ميراثَها، فقال: ما لَكِ في كتاب الله شَيء، وما علمتُ لكِ في سُنَّةِ رسولِ الله - ﷺ- شيئًا، فارجعي حتى أسألَ الناس، فسأل الناسَ، فقال المغيرة بن شعبة: ⦗٦٠٩⦘ حضرتُ رسولَ الله - ﷺ- أعطاها السُّدسَ، فقال أبو بكر: هل معكَ غيرُك؟ فقال محمد بن مَسْلمة، فقال مثل ما قال المغيرةُ، فأنْفَذَه لها أبو بكر، ثم جاءتْ الجدَّةُ الأخرى إلى عمرَ تسألُه ميراثَها، فقال: مالكِ في كتاب الله شَيء، وما كان القضاء الذي قُضِي به إلا لغيرك، وما أنا بزائد في الفرائض شيئًا، ولكن هو ذاكِ السُّدُس، فإن اجتمعتما فيه، فهو بينكما، وأيَّتُكما خَلَتْ به، فهو لها» أخرجه «الموطأ» والترمذي وأبو داود (١) .\n_________\n(١) رواه الموطأ ٢ / ٥١٣ في الفرائض، باب ميراث الجدة، والترمذي رقم (٢١٠١) في الفرائض، باب ما جاء في ميراث الجدة، وأبو داود رقم (٢٨٩٤) في الفرائض، باب ميراث الجدة، وإسناده منقطع، رواية قبيصة بن ذؤيب عن أبي بكر مرسلة، وحديث الباب يدل على أن فرض الجدة الواحدة السدس، وكذلك فرض الجدتين والثلاث، وقد نقل محمد بن نصر من أصحاب الشافعي اتفاق الصحابة والتابعين على ذلك، حكى ذلك عنه البيهقي، وانظر \" الفتح \" ١٢ / ١٥ و١٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في موطئه صفحة (٣١٧) . وأحمد (٤/٢٢٥) قال: حدثنا إسحاق بن سليمان، يعني الرزاي (ح) وإسحاق بن عيسى، وأبو داود (٢٨٩٤) قال: حدثنا القعنبي، وابن ماجة (٢٧٢٤) قال: حدثنا سويد بن سعيد، والرمذي (٢١٠١) قال: حدثنا الأنصاري، قال: حدثنا معن، وعبد الله بن أحمد (٤/٢٢٥) قال: حدثنا مصعب الزبيري، والنسائى (في الكبرى (الورقة ٨٣-أ) قال: أخبرني هارورن بن عبد الله الحمال، قال: حدثنا معن (يعني ابن عيسى) .\nستتهم - إسحاق بن سليمان، وإسحاق بن عيسى، والقعنبي، وسويد بن سعيد، ومعن، ومصعب الزبيري- عن مالك بن أنس، عن ابن شهاب الزهري، عن عثمان بن إسحاق بن خرشة، عن قبيصة بن ذؤيب، فذكره.\n* أخرجه أحمد (٤/٢٢٥) قال: حدثناعبد الرزاق، قال: حدثنا معمر وابن ماجة (٢٧٢٤) قال: حدثنا أحمد بن عمرو بن السرح المصري، قال: أنبأنا عبد الله بن وهب، قال: أنبأنا يونس. والترمذي (٢١٠٠) قال: حدثنا بن أبي عمرو، قال: حدثنا سفيان. والنسائي في الكبرى (ورقة ٨٣- ء) قال: أخبرنا أبو داود سليمان بن سيف الحراني، قال: حدثنا يعقوب (يعني ابن إبراهيم بن سعد بن إبراهيم بن عوف) قال: حدثنا أبي، عن صالح (ح) وأخبرني محمود بن خالد الدمشقي، قال: حدثنا عمر (يعني ابن عبد الواحد الدمشقي) عن الأوزاقي (ح) وأخبرنا نصر بن علي بن نصر الجهضمي، قال: أخبرنا عبد الأعلى يعني ابن عبد الأعلى، قال: حدثنا معمر (ح) وأخبرني محمد بن جبلة الرافقي، قال: حدثنا عبد الله بن سليم، قال: حدثنا عبيد الله يعني ابن عمرو الرقي، عن إسحاق، يعني ابن راشد. (ح) وأخبرني عمران ابن بكار البراد، قال: حدثنا أبو اليمان - يعني الحكم بن نافع-، قال: أخبرنا شعيب. (ح) وأخبرنا هارون ابن سعد بن الهثيم الأيلي، قال: حدثا خالد بن نزار، قال: أخبرنا القاسم بن مبرور، عن يونس.\nسبعتهم - معمر، ويونس، وسفيان، وصالح، والأوزاعي، إسحاق بن راشد، وشعيب - عن ابن شهاب الزهري، عن قبيصة بن ذؤيب، فذكره.\n* أخرجه الترمذي (٢١٠٠) قال: حدثنا ابن أبي عمر، والنسائى في الكبرى (الورقة -٨٣ أ) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ.\nكلاهما -ابن أبي عمر،، ومحمد بن عبد الله بن يزيد- قالا: حدثنا سفيان، قال: حدثنا الزهري، عن رجل، عن قبيصة بن ذؤيب، فذكراه.\n* أخرجه الدارمي (٢٩٤٢) قال: أخبرنا يزيد بن هارون، قال: أخبرنا الأشعث، عن الزهري، فذكراه.\n* قال النسائي: الزهري لم يسمعه من قبيصة.","vol":"9","page":608},{"text":"٧٣٩٢ - (ط) القاسم بن محمد - ﵀ -: قال: «أتت الجدتان إلى أبي بكر، فأراد أن يجعل السدس لِلتي من قِبل الأمِّ، فقال له رجل من الأنصار: أما إنك تركتَ التي إن ماتت وهو حيّ كان إياها يرث، فجعل أبو بكر السُّدْسَ بينهما» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥١٣ في الفرائض، باب ميراث الجدة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٤٦) عن يحيى بن سعيد، عن القاسم بن محمد، فذكره.","vol":"9","page":609},{"text":"٧٣٩٣ - (د) بريدة - ﵁ - أن رسولَ الله - ﷺ- «جعل للجدَّةِ السُّدُسَ إذا لم يكن دونها أمّ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٩٥) في الفرائض، باب في الجدة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٣٩٣) حدثنا محمد بن عبد العزيز بن أبي رزمة، أخبرني أبي،ثنا عبيد الله أبو المنيب العتكي، عن ابن بريدة، عن أبيه، فذكره.","vol":"9","page":609},{"text":"<span data-type=\"title\" id=toc-1612>الفرع الثاني: في البنات والأخوات</span>\n٧٣٩٤ - (خ د) الأسود بن يزيد - ﵀ -: قال: «أتانا معاذ بن جبل باليمنِ معلِّما وأميرًا، فسألناه عن رجل تُوفِّي وترك ابنة وأخْتًا؟ فَقَضَى: أن للابنة النصفَ وللأخت النصف، ورسولُ الله - ﷺ- حَيّ» أخرجه البخاري. وعند أبي داود: «أن معاذ بن جبل وَرَّث أخْتًا وابنة، جعل لكل واحدة منهما النصف، وهو باليمن، ونبي الله - ﷺ- يومئذ حَيّ» (١) .\n_________\n(١) رواه البخاري ١٢ / ١٢ و١٣ في الفرائض، باب ميراث البنات، وباب ميراث الأخوات مع البنات عصبة، وأبو داود رقم (٢٨٩٣) في الفرائض، باب ما جاء في ميراث الصلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٨/١٨٩) قال:حدثنا بشر بن خالد. قال:حدثنا محمد بن جعفر،عن شعبة، عن سليمان، عن إبراهيم، عن الأسود، فذكره.\n* أخرجه البخاري (٨/١٨٨) قال:حدثني محمود. قال:حدثنا أبو النصر. قال: حدثنا أبو معاوية شيبان، عن أشعث، عن الأسود بن يزيد، قال: أتانا معاذ بن جبل باليمن، معلما وأميرا، فسألناّ: عن رجل توفى وترك ابنته وأخته؟ فأعطى الأبنة النصف، والأخت النصف.\n* وأخرجه أبو داود (٢٨٩٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبان. قال:حدثنا قتادة قال: حدثني أبو حسان، عن الأسود بن يزيد،أن معاذ بن جبل أختا وابنة،فجعل لكل واحدا منهما النصف. وهو باليمن، ونبي الله يومئذ حي.","vol":"9","page":610},{"text":"٧٣٩٥ - (خ د ت) هزيل بن شرحبيل - ﵀ - قال: «سئل أبو موسى عن ابنة، وابنة ابن، وأخت؟ فقال: للابنة النصف، وللأخت النصف، وائْتِ ابنَ مسعود، [فسيُتابِعُنِي]، فسئِل ابن مسعود، وأُخبر بقول أبي موسى، فقال ابنُ مسعود، لقد ضَللْتُ إذًا، وما أنا من المهتدين، ثم قال: أقضي فيها بقضاء رسولِ الله - ﷺ-، للابنة النصف، ولابنة الابن السدس، تكملة الثلثين، وما بقي فللأخت، فأُخْبِر أبو موسى فقال: لا تسألوني ما دام هذا الحَبرُ فيكم» . أخرجه البخاري. ⦗٦١١⦘\nوفي رواية الترمذي وأبي داود: «جاء رجل إلى أبي موسى وسلمان بن ربيعة (١)، فسألهما عن ابنة، وابنة ابن، وأخت لأب وأمّ ... وذكر نحوه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَبْرُ): بفتح الحاء وكسرها: العالم.\n_________\n(١) في الأصل: سلمان بن أبي ربيعة، والتصحيح من الترمذي وأبي داود وكتب الرجال.\n(٢) رواه البخاري ١٢ / ١٣ و١٤ في الفرائض، باب ميراث ابن الابن إذا لم يكن ابن، وباب ميراث الأخوات مع البنات عصبة، وأبو داود رقم (٢٨٩٠) في الفرائض، باب ما جاء في ميراث الصلب، والترمذي رقم (٢٠٩٤) في الفرائض، باب ما جاء في ميراث ابنة الابن مع ابنة الصلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الفرائض (ح) عن آدم، عن شعبة - و(١٢: ٢) عن عمرو بن العباس، عن عبد الرحمن بن مهدي، عن سفيان، وأبو داود فيه (الفرائض ٤: ١) عن عبد الله بن عامر بن زرارة، عن علي بن مسهر عن الأعمش -\nثلاثتهم -. عن أبي قيس الأودي عن هزيل بن شرحبيل عن ابن مسعود، والترمذي في الفرائض ٤) عن الحسن بن عرفه، عن يزيد بن هارون، عن سفيان الثوري عن هزيل بن شرحبيل، عن ابن مسعود، وقال: حسن صحيح والنسائي. وفي (الفرائض، الكبرى ٨) عن محمود بن غيلان، عن وكيع عن سفيان، عن هزيل عن شرحبيل، عن ابن مسعود. و(٩) عن محمد بن عبد الأعلى، عن خالد بن الحارث وفي. (١٠) ع محمد بن بشار عن غندر.\nكلاهما عن شعبة عن هزيل بن شرحبيل عن ابن مسعود، وابن ماجة فيه (الفرائض ٢: ٢) عن علي بن محمد، عن وكيع، عن هزيل بن شرحبيل، عن ابن مسعود. الأشراف (٧/١٥٣) .","vol":"9","page":610},{"text":"<span data-type=\"title\" id=toc-1613>الفرع الثالث: في الإخوة</span>\n٧٣٩٦ - (ت) علي بن أبي طالب - ﵁ - قال: «إنكم تَقْرؤون هذه الآية ﴿مِنْ بَعْدِ وَصيَّةٍ تُوصونَ بِها أو دَيْنٍ﴾ [النساء: ١٢] وإن رسولَ الله - ﷺ- قضى بالدَّين قبل الوصية، وإن أعيان بني الأم يتوارثون دون بني العَلاَّت: الرجلُ يرث أخاه لأبيه وأمه، دون أخيه لأبيه» . أخرجه الترمذي (١) . ⦗٦١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعيان) الأعيان: الإخوة من الأب والأم.\n(العلات): الذي أبوهم واحد، وأُمُّهاتهم شَتَّى.\n_________\n(١) رقم (٢٠٩٥) في الفرائض، باب ما جاء في ميراث الإخوة من الأب والأم، وفي سنده الحارث الأعور وهو ضعيف، وقال الترمذي: هذا حديث لا نعرفه إلا من حديث أبي إسحاق عن الحارث عن علي، وقد تكلم بعض أهل العلم في الحارث والعمل على هذا عند أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٩٤) حدثنا بندار، حدثنا يزيد بن هارون، أخبرنا سفيان، عن أبي إسحاق، عن الحاراث، عن علي، فذكره.\nقلت: في سنده الحارث بن عبد الله وهو الأعور، وفد ضعفه الجمهور، قال ابن المديني «كذاب» وقال شعبة: لم يسمع أبو إسحاق منه إلا أربعة أحاديث.","vol":"9","page":611},{"text":"<span data-type=\"title\" id=toc-1614>الفرع الرابع: في الجنين</span>\n٧٣٩٧ - (خ م ت) أبو هريرة - ﵁ - قال: «قضى رسولُ الله - ﷺ- في جنين امرأة من بني لَحْيان - سقط ميتًا - بغُرَّة عبد، أو أمة، ثم توفيت المرأة التي قضي لها بالغُرَّة، فقضى رسولُ الله - ﷺ- بأن ميراثها لبنيها وزوجِها، وأن العَقْلَ على عَصَبَتِها» أخرجه البخاري ومسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِغُرَّةِ عبد أو أمة) الغرة عند العرب: هو العبد والأمة، وعند الفقهاء: ما بلغ ثمنه من العبيد والإماء نصفَ عشرِ الدية، وفي اعتبار نَفَاسَةِ الغُرَّة عند الشافعي وجهان: أحدهما: لا تعتبر، ولو كان قيمتها دينارًا. والثاني: تعتبر، ⦗٦١٣⦘ ولا ينقص بها عن خمس من الإبل أو خمسين دينارًا، وذلك نصف عشر الدية أيضًا، والنبي - ﷺ- كني بالغُرَّة عن الجسم جميعه، والغُرَّة: بياض يكون في وجْهِ الفرَس.\n(العقل) الدية، و(العاقلة): أقارب الرجل الذين يؤدُّون عنه ما يلزمه من الدية.\n_________\n(١) رواه البخاري ١٢ / ٢٠ في الفرائض، باب ميراث المرأة والزوج مع ولد غيره، وفي الطب، باب الكهانة، وفي الديات، باب جنين المرأة، ومسلم رقم (١٦٨١) في القسامة، باب دية الجنين ووجوب الدية في قتل الخطأ وشبه العمد على عاقلة الجاني، والترمذي رقم (١٤١٠) في الديات، باب ما جاء في دية الجنين، ورقم (٢١١٢) في الفرائض، باب ما جاء أن الأموال للورثة والفضل على العصبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري الفرائض (١١) عن قتيبة - وفي الديات (٢٦: ١) عن عبد الله بن يوسف، - كلاهما عن ليث بن سعيد، عن عمرو بن الحارث، عن الزهري، عن سعيد، عن أبي هريرة ومسلم في الحدود (١١: ٢) وأبو داود في الديات (٢١: ١) والترمذي في الفرائض (١٩) والنسائي في الديات (٣٤: ٥) جميعا عن قتيبة بن عمرو بن الحارث، عن الزهري، عن سعيد عن أبي هريرة. وقال الترمذي: روى يونس هذا الحديث عن الزهري، عن سعيد وأبي سلمة، وروى مالك، عن الزهري، عن أبي سلمة، عن أبي هريرة، وعن الزهري، عن سعيد، عن النبي مرسلا الأشراف (١٠: ٣٨) .","vol":"9","page":612},{"text":"٧٣٩٨ - (د) أبو هريرة - ﵁ -: «أن رسولَ الله - ﷺ- قضى أن المولود إذا استَهَلَّ ثم مات، ورِث ووُرِّثَ، وإذا لم يُسْتَهِلَّ فلا يرِث ولا يورَث» أخرجه أبو داود - وهذا لفظه - قال: «إذا استهل المولود وَرِث» لم يزد (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استهل المولود): إذا بكى عند ولادته، فجعل استهلاله كنايةً عن ولادته حيًا، وإن لم يستهل: لم يوجد منه أمارة تدل على الحياة.\n_________\n(١) رواه أبو داود رقم (٢٩٢٠) في الفرائض، باب في المولود يستهل ثم يموت، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٢٩٢٠) حدثنا حسين بن معاذ، ثنا عبد الأعلى، ثنا محمد - يعني ابن إسحاق، عن يزيد بن عبد الله قسيط، عن أبي هريرة، فذكره،وفيه عنعنه ابن إسحاق.","vol":"9","page":613},{"text":"<span data-type=\"title\" id=toc-1615>الفرع الخامس: في ولد الملاعنة</span>\n٧٣٩٩ - (د) مكحول الشامي - أبو عبد الله - ﵀ -: قال: ⦗٦١٤⦘ «جَعَلَ رسولُ الله - ﷺ- ميراث ابن الملاعنة لأمِّه، ثم لورثتها من بعدها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٠٧) في الفرائض، باب ميراث ابن الملاعنة، وإسناده منقطع، ولكن له شواهد بمعناه يرقى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٠٧) حدثنا محمود بن خالد وموسى بن عامر، قالا: حدثنا الوليد، أخبرنا ابن جابر، ثنا مكحول، فذكره.\nوإسناده منقطع.","vol":"9","page":613},{"text":"٧٤٠٠ - (د) عمرو بن شعيب - ﵀ -: «عن أبيه عن جده عن رسولِ الله - ﷺ- مثله» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٠٨) في الفرائض، باب ميراث ابن الملاعنة، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٠٨) حدثنا موسى بن عامر، ثنا الوليد، أخبرين عيسى أبو محمد بن،عن العلاء بن الحرث، عن عمرو بن شعيب، عن أبيه، عن جده، فذكره.\nقلت في سنده موسى بن عامر أبو عامر قال: ابن عدي في الكامل (٦/٣٥٠) ولموسى هذا غير حديث مما يعز وجوده عن والوليد وعن غيره ويروى إفرادات وكان يروى عن الوليد ما كان يروى عنه تقدمون من لم يحلق هشاما ودحيما عوضا منهما، وذكر الحافظ ترجمته في التهذيب ولم ينقل إلا ثوثيق ابن حبان له.","vol":"9","page":614},{"text":"٧٤٠١ - (د ت) واثلة بن الأسقع - ﵁ - أن رسولَ الله - ﷺ- قال: «المرأة تَحوزُ ثلاثة مواريث: عتيقَها، ولَقيطَها، وولدَها الذي لاعَنَت عنه» أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لقيطًا) اللقيط: الطفل الذي يُوجد مَرْميًّا على الطرق، لا يُعرَف أبوه ولا أمه، واللقيط في قول عامة الفقهاء: حرّ، وإذا كان حُرًّا فلا ولاء عليه لأحدٍ والميراث إنما يستحق بنسب أو نكاح أو ولاء، وليس بين اللقيط وملقتطه واحد من هذه الثلاثة، وقد ذهب بعضهم إلى أن ولاء اللقيط لملتقطه، احتجاجًا بهذا الحديث، وليس حجة عند الأكثر، وهو ثابت عند الأكثر من أهل النقل. ⦗٦١٥⦘\n(لاعنت): ميراث ابن الملاعنة: فيه خلاف بين الفقهاء، وظاهر لفظ الحديث، يقتضى أن جميع ماله لأمه في حياتها، ولورثتها بعد وفاتها.\n_________\n(١) رواه أبو داود رقم (٢٩٠٦) في الفرائض، باب ميراث ابن الملاعنة، والترمذي رقم (٢١١٦) في الفرائض، باب ما جاء ما يرث النساء من الولاء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٨٠) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثني محمد بن حرب الخولاني. وفي (٤/٤٩٠) قال: حدثنا أبو النضر. قال: حدثنا بقية بن الوليد الحمصي، عن أبي سلمة الحمصى. وفي (٤/١٠٦) قال: حدثنا يزيد بن عبدربه. قال: حدثنا محمد بن حرب الخولاني. وأبو داود (٢٩٠٦) قال: حدثنا إبراهيم بن موسى الرازي. قال: حدثنا محمد بن حرب. وابن ماجة (٢٧٤٢) قال: حدثنا هشام بن عمار. قال: حدثنا محمد بن حرب. والترمذي (٢١١٥) قال: حدثنا هارون أبو موسى المستملي البغدادي. قال: حدثنا محمد بن حرب. والنسائي في الكبرى (الورقة ٨٣-أ) قال: أخبرنا إسحاق ابن إبراهيم بن راهويه. قال: أخبرنا بقية، يعني بن الوليد. قال: حدثني أبو سلمة الحمصى (ح) أخبرنا إسحاق بن إبراهيم. قال: أخبرنا محمد ابن حرب وفي (الورقة ٨٤- أ) قال: أخبرني عمرو بن عثمان سعيد بن كثير بن دينار. قال: حدثنا بقية، يعني ابن الوليد. قال: حدثني أبو سلمة سليمان بن سليم\nكلاهما - محمد بن حرب، وأبو سلمة الحمصي- عن عمر بن رؤبة التغلبي، عن عبد الواحد بن عبد الله النصرى، فذكره.\nتحرف في المطبوع من سنن الترمذي إلى: البصري انظر الحديث الأشراف (٩/١٧٤٤) ..","vol":"9","page":614},{"text":"<span data-type=\"title\" id=toc-1616>الفرع السادس: في المعتدة </span>(١)\n٧٤٠٢ - (ط) محمد بن يحيى بن حبان - ﵀ - قال: «كانت عند جدي حَبَّان امرأتان، هاشمية وأنصارية، فطلّق الأنصاريةَ وهي تُرضِعُ، فَمرتْ بها سنة، ثم هَلَك ولم تَحِض، فقالت: أنا أرِثُهُ، لم أحِضْ فاختصَمُوا إلى عثمان بن عفّان، فقضى لها بالميراث، فلامَتِ الهاشميةُ عثمانَ، فقال: هذا عَمَلُ ابنِ عمك، هو أشار علينا بهذا - يعني عليَّ بن أبي طالب» . أخرجه «الموطأ» (٢) .\n_________\n(١) في المطبوع: في مطلقة المريض.\n(٢) ٢ / ٥٧٢ في الطلاق، باب طلاق المريض، وإسناده منقطع، ولكن يشهد له ما بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٣/٢٥٣) عن يحيى بن سعيد، عن محمد بن يحيى ابن حيان، فذكره.\nوالحديث إسناده منقطع.","vol":"9","page":615},{"text":"٧٤٠٣ - (ط) [عبد الرحمن] الأعرج - ﵀ -: «أن عثمان بن عفان ﵁ ورَّثَ نِساءَ ابنِ مُكْمِل منه، وكان طلَّقهُنَّ وهو مريض» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٧٢ في الطلاق، باب طلاق المريض، وإسناده منقطع، لكن يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٣./٢٥٢) عن عبد الله بن الفضل،عن الأعرج، فذكره.\nوالحديث إسناده منقطع.","vol":"9","page":615},{"text":"٧٤٠٤ - (ط) ربيعة بن أبي عبد الرحمن - ﵁ - قال: ⦗٦١٦⦘ «سألت امرأةُ عبد الرحمن بن عوف منه الطلاقَ، فقال: إذا طَهُرْتِ فآذنيني، فآذَنتْهُ، فطلَّقَها ألْبَتَّةَ، أو تطليقة كانت بَقِيَتْ لها وهو مريض يومئذ، فَوَرَّثَها عثمان من زوجها ميراثَها بعد انقضاء عِدَّتها» . وفي رواية: «أن عبد الرحمن بنِ عوف طلَّقَ امرأتَهُ ألبَتَّةَ وهو مريض يومئذ، فورَّثها عثمان بعد انقضاءِ عِدَّتها» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥٧١ و٥٧٢ في الطلاق، باب طلاق المريض، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٣/٢٥٣) أنه سمع ربيعة بن أبي عبد الرحمن، فذكره.","vol":"9","page":615},{"text":"<span data-type=\"title\" id=toc-1617>الفرع السابع: في الكَلالة</span>\n٧٤٠٥ - (ط) زيد بن أسلم - ﵀ -: أن عمر بن الخطاب - ﵁ - سأل رسولَ الله - ﷺ- عن الكَلالة، فقال له رسولُ الله - ﷺ-: «يكفيكَ من ذلك الآيةُ التي أنزلت في الصيف في آخر سورة النساء» أخرجه «الموطأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كلالة) الكلالة: هي أن يرث الميِّتَ أقاربُه، وليس فيهم ولد له ولا والد.\n(آية الصيف) أراد بآية الصيف: الآية التي في آخر سورة النساء، فإنها نزلت في الصيف وهي قوله تعالى: ﴿يستفتونك قل الله يفتيكم في الكلالة﴾ ⦗٦١٧⦘[النساء: ١٧٦] والآية التي في أولها نزلت في الشتاء.\n_________\n(١) ٢ / ٥١٥ في الفرائض، باب ميراث الكلالة، وإسناده منقطع، وقد وصله مسلم رقم (١٦١٧) في الفرائض، باب ميراث الكلالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٣/. ١٤٨) عن زيد بن أسلم، فذكره.\nوالحديث إسناده منقطع وقد وصله مسلم رقم (١٦١٧) في الفرائض باب مراث الكلالة.","vol":"9","page":616},{"text":"٧٤٠٦ - (ت د) البراء بن عازب - ﵁ - قال: «جاء رجل إلى رسولِ الله - ﷺ-، فقال: يا رسول الله ﴿يَسْتَفْتُونَكَ قُل الله يُفْتِيكم في الكَلالةِ﴾ [النساء: ١٧٦] فقال له النبيُّ - ﷺ-: «تُجْزيك آية الصيف» .\nأخرجه الترمذي.\nوفي رواية أبي داود قال: «يا رسولَ الله ﴿يَسْتَفْتُونَكَ قُل اللهُ يُفْتِيكم في الكلاَلَةِ﴾ ما الكلالة؟ ... وذكر الحديث» قال راويه: قلت لأبي إسحاق: هُوَ من ماتَ ولم يَدَع ولَدًا ولا والِدًا؟ قال: كذلك ظَنُّوا أنَّه كَذلِك» وفي أخرى، قال البراء: «نزلت في الكلالة ﴿يَسْتَفْتُونَكَ قُل اللهُ يُفتِيكم في الكَلاَلَةِ﴾» (١) .\n_________\n(١) رواه الترمذي رقم (٣٠٤٥) في التفسير، باب ومن سورة النساء، وأبو داود رقم (٢٨٨٨) و(٢٨٨٩) في الفرائض، باب من كان ليس له ولد وله أخوات، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الفرائض (٣:٣) عن منصر بن أبي مزاحم والترمذي في التفسير (النسائي: ٤/٢٩) عن عبد بن حميد عن أحمد بن يونس -.كلاهما عن أبي بكر عياش، عن أبي إسحاق عن البراء ابن عازب، فذكره.\nقلت: أبا بكر بن عياش اختلط بأخره وأورده ابن الكيال في الكواكب النيرات في معرفة من اختلط من الرواية الثقات.","vol":"9","page":617},{"text":"<span data-type=\"title\" id=toc-1618>الفرع الثامن: في ذوي الأرحام</span>\n٧٤٠٧ - (ت) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «الخَالُ وَارِثُ مَن لا وَارِثَ لَهُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٠٥) في الفرائض، باب ما جاء في ميراث الخال، وهو حديث حسن، وقال الترمذي: ⦗٦١٨⦘ هذا حديث حسن غريب، وقد أرسله بعضهم ولم يذكر فيه عن عائشة، واختلف فيه أصحاب النبي ﷺ فورث بعضهم الخال والخالة والعمة، وإلى هذا الحديث ذهب أكثر أهل العلم في توريث ذوي الأرحام، وأما زيد بن ثابت فلم يورثهم وجعل الميراث في بيت المال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٠٤) أخبرنا إسحاق بن منصور، أخبرنا أبو عاصم عن ابن جريج، عن عمرو بن مسلم، عن طاووس عن عائشة، فذكرته.\nقال الترمذي: وهذا حديث حسن غريب. وقد أرسله بعضهم ولم يذكر فيه عن عائشة.\nقلت: فيه عنعنه ابن جريج وكان يدلس ويرسل.","vol":"9","page":617},{"text":"٧٤٠٨ - (د) المقدام بن معد يكرب - ﵁ - أن رسولَ الله - ﷺ- قال: «الخَالُ وارِثُ من لا وارِثَ له، يَعْقِلُ عنه، ويَفُكُّ عنه عانَه، ويَرِثُهُ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يفك عانه): أراد عانيه، وهو أسيره، فحذف الياء، وأما عُنِيُّهُ: فهو مصدر عنا الرجل يعنو عُنُوًّا وعُنِيًّا، وفيه لغة أخرى: عَنِيَ يَعنَى، ومعنى «الأسر» هاهنا: ما تتعلق به ذمته، ويلزمه بسبب الجنايات التي سبيلها أن تتحملها العاقلة.\n_________\n(١) رقم (٢٨٩٩) و(٢٩٠٠) و(٢٩٠١) في الفرائض، باب في ميراث ذوي الأرحام، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٢٨٩٩) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة، عن بديل، عن علي بن أبي صلحة واشد بن سعد، عن أبي عامر الهروزني عبد الله بن يحيى، عن المقدام، فذكره.","vol":"9","page":618},{"text":"٧٤٠٩ - (ت) سهل بن حنيف - ﵁ - قال: كتب معي عمر بن الخطاب إلى أبي عبيدة: أن رسولَ الله - ﷺ- قال: «الله ورسولُه مَوْلى من لا مَوْلى له، والخال وَارِثُ من لا وارثَ له» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٠٤) في الفرائض، في ميراث الخال، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٠٣) قال:حدثنا بندار، قال: حدثنا أبو أحمد بن الزبيري،قال: حدثنا سفيان، عن عبد الرحمن بن الحارث، عن حكيم بن حكيم بن عباد بن حنيف، عن أبي أمامة بن سهل بن حنيف، فذكره.\nوقال الترمذي:وهذا حديث حسن صحيح.","vol":"9","page":618},{"text":"٧٤١٠ - (ط) عبد الرحمن بن حنظلة الزرقي: عن مولى لقريش ⦗٦١٩⦘ كان قديمًا يقال له: ابن مِرْسَى، أنه قال: «كنت جالسًا عند عمر بن الخطاب - ﵁ - فلما صلى الظهر قال: يا يَرْفا، هَلمّ ذلك الكتاب - لكتاب كتبه في شَأنِ العَمَّة - فنسألَ عنها ونستَخْبِرَ فيها، فأتى به يَرْفا، فدعا بتَوْر أو قدَح فيه ماء، فمحا ذلك الكتابَ فيه، ثم قال: لَوْ رَضِيَكِ الله [وَارِثَة] أقرَّكِ، لو رضيكِ الله أقرَّكِ» أخرجه «الموطأ» (١) .\n_________\n(١) ٢ / ٥١٦ في الفرائض، باب ما جاء في العمة، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٥٠) عن محمد بن أبي بكر بن محمد بن عمرو بن حزم، عن عبد الرحمن بن حنظلة الزرقي، فذكره. وفي سنده جهالة.","vol":"9","page":618},{"text":"٧٤١١ - (ط) محمد بن أبي بكر بن حزم - ﵀ -: أنه سمع أباهُ كَثَيْرًا يقول: كان عمرُ بنُ الخطاب - ﵁ - يقول: «عَجَبًا لِلْعَمَّةِ تُورَثُ ولا تَرِثُ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥١٧ في الفرائض، باب ما جاء في العمة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/١٥) عن محمد بن أبي بكر بن حزم أنه سمع أباه كثيرا يقول: فذكره. والحديث إسناده منقطع.","vol":"9","page":619},{"text":"٧٤١٢ - (د) أبو موسى الأشعري (١) - ﵁ - قال: قال رسولُ الله - ﷺ-: «ابنُ أختِ القومِ منهم» أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: أنس بن مالك، وهو خطأ.\n(٢) رقم (٥١٢٢) في الأدب، باب في العصبية، وهو حديث صحيح، وقد رواه البخاري ومسلم مختصرًا ومطولًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٩٦) قال: حدثنا محمد بن جعفر. (ح) وحماد بن أسامة. وأبو داود (٥١٢٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة.\nكلاهما - محمد بن جعفر، وحماد بن أسامة، أبو أسامة - عن عوف، عن زياد بن مخراق، عن أبي كنانة، فذكره.\n* رواية أبي بكر بن أبي شيبة مختصرة على: ابن أخت القوم منهم.","vol":"9","page":619},{"text":"٧٤١٣ - (س) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «ابنُ أختِ القومِ من أنفسهم» أخرجه النسائي (١) .\n_________\n(١) ٥ / ١٠٦ في الزكاة، باب ابن أخت القوم منهم، وإسناده صحيح، ورواه أيضًا البخاري ١٢ / ٤١ في الفرائض، باب مولى القوم من أنفسهم وابن أخت القوم منهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٥/١٠٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا وكيع، قال: حدثنا شعبة، عن قتادة، فذكره.","vol":"9","page":619},{"text":"<span data-type=\"title\" id=toc-1619>الفرع التاسع: في ميراث الدِّية</span>\n٧٤١٤ - (د ت) سعيد بن المسيب - ﵀ - قال: كان عمرُ بن الخطاب يقول: «الدِّيةُ على العاقلة، وهُمْ يرثونها، ولا تَرِثُ المرأةُ من دِيَةِ زوجِها، فقال الضحاك بن سفيان: إنَّ رسولَ الله - ﷺ- كتب إليَّ: أنْ وَرِّثِ امرأةَ أشْيَمِ الضِّبَابيّ من دِيّةِ زوجِها، وكانت من قَوْم آخرين، فرجع عمرُ» أخرجه أبو داود، وقال: «وكان رسولُ الله - ﷺ- استعمل الضحاك على الأعراب» أخرجه الترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٢٩٢٧) في الفرائض، باب في المرأة ترث من دية زوجها، والترمذي رقم (٢١١١) في الفرائض، باب ما جاء في ميراث المرأة من دية زوجها، وله شاهد من حديث عمرو بن شعيب عن أبيه عن جده عند أحمد وأبي داود وابن ماجة وغيرهم أن العقل ميراث بين ورثة القتيل، والزوجة من جملتهم، ولذلك قال الترمذي عن حديث سعيد بن المسيب، هذا حديث حسن صحيح، ورواه أيضًا الترمذي في الديات، باب ما جاء أن المرأة ترث من دية زوجها، وقال الترمذي: والعمل على هذا عند أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٤٥٢) .وأبوداود (٢٩٢٧) قال:حدثنا بن صالح.\nكلاهما - أحمد بن حنبل، وأحمد بن صالح - قالا:حدنثا عبد الرزاق، قال:حدثنا معمر.\n٢- وأخرجه أحمد (٣/٤٥٢) .وأبو داود (٢٩٢٧) قال:حدثنا أحمد بن صالح. وابن ماجة (٢٦٤٢) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (١٤١٥) قال:حدثنا قتيبة، وأحمد بن منيع، وأبو عمار، وغير واحد. وفي (٢١١٠) قال:حدثنا قتيبة، وأحمد بن منيع، وغير واحد. والنسائي في الكبرى تحفة الأشراف (٤٩٧٣) عن قتيبة. (ح) وعن محمد بن منصور\nجميعهم- أحمد بن حنبل، وأحمد بن صالح، وأبو بكر، وقتيبة، وأحمد بن منيع، وأبو عمار، ومحمد بن منصور - عن سفيان بن عيينة.\n٣-وأخرجه النسائي في الكبرى تحفة الأشراف (٤٩٧٣) عن محمد بن منصور، عن سفيان، عن يحيى بن سعيد.\nثلاثتهم - معمر، وابن عيينه، ويحيى - عن الزهري، عن سعيد بن المسيب، فذكره.\n* أخرجه مالك الموطاة (٥٤٠) .والنسائي في الكبرى تحفة الأشراف (٤٩٧٣) عن محمد بن معدان بن عيسى بن الحراني، عن الحسن بن محمد بن أعين، عن زهير بن معاوية، عن يحيى بن سعيد.\nكلاهما-مالك، ويحيى بن سعيد -عن ابن شهاب، أن عمر سأل الناس.. فذكر نحوه ليس فيه (سعيد ابن المسيب) .","vol":"9","page":620},{"text":"<span data-type=\"title\" id=toc-1620>الفرع العاشر: في ميراث الصدقة</span>\n٧٤١٥ - (م د ت) بريدة - ﵁ -: «أن امرأة أتَتْ ⦗٦٢١⦘ رسولَ الله - ﷺ- فقالت: كُنتُ تصَدَّقْتُ على أمِّي بِوَليدة، وإنَّها ماتتْ، وتركَتِ الوليدةَ، قال: قد وَجَبَ أجْرُكِ ورَجَعتِ الوليدةُ إليكِ في الميراث» هذا لفظ أبي داود.\nوقد أخرجه مسلم والترمذي، وهو عندهما طرف من أول حديث، وهو بتمامه مذكور في «كتاب برّ الوالدين» من حرف الباء، و«كتاب الصوم» من حرف الصاد، وقد أخرجه أبو داود أيضًا مِثْلَهُما (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بوليدة) الوليدة: الأمَة.\n_________\n(١) رواه مسلم رقم (١١٤٩) في الصيام، باب قضاء الصيام عن الميت، والترمذي رقم (٦٦٧) في الزكاة، باب ما جاء في المتصدق يرث صدقته، وأبو داود (٢٨٧٧) في الوصايا، باب ما جاء في الرجل يهب الهبة، ورقم (١٦٥٦) في الزكاة، باب من تصدق بصدقة ثم ورثها، وقد تقدم الحديث في الجزء الأول ص ٤٠٤ رقم (٢٠٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"9","page":620},{"text":"٧٤١٦ - (ط) مالك بن أنس - ﵀ - قال: بَلَغَني «أن رجلًا من الأنصار من بلحارث بن الخزرج تصَدَّق على أبَوَيْه بِصَدَقَة، فهلَكا، فَوَرِثَ ابنُهما المالَ، وهو نَخْل، فسأل عن ذلك رسولَ الله - ﷺ-؟ فقال: لقد أُجرْتَ في صدَقَتِكَ، وردَّها عليكَ الميراثُ» أخرجه «الموطأ» (١) .\n_________\n(١) بلاغًا ٢ / ٧٦٠ في الأقضية، باب صدقة الحي عن الميت، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": قال ابن عبد البر: روي هذا الحديث من وجوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/٧٢) بلاغا.\nوالحديث إسناده منقطع، قال الزرقاني في شرح الموطأ قال ابن عبد البر: روي هذا الحديث من وجوه.","vol":"9","page":621},{"text":"الفرع الحادي عشر: في جماعة من الوُرَّاث\n٧٤١٧ - (خ) عبد الله بن عباس - ﵄ - قال: «لما كان المالُ للولد، وكانتِ الوصيةُ للوالدين، فنسخ الله من ذلك ما أحبَّ، فجعل للذَّكَرِ مثلَ حظِّ الأنثيين، وجعل للأبوين لكلِّ واحد منهما السدسَ والثلثَ، وجعل للمرأةِ الثُّمُنَ والرُّبُع، وللزوجِ: الشَّطْرَ والرُّبُعَ» .\nأخرجه البخاري (١) .\nوفي رواية ذكرها رزين قال: «كان أولًا نزلَ قوله تعالى في سورة البقرة: ﴿كُتِبَ عَلَيْكُمْ إذَا حَضَرَ أَحَدَكم الموتُ إنْ تَرَكَ خَيْرًا الوَصِيَّةُ للوالِدَين والأقربينَ بالمعْرُوفِ حَقًّا على المتَّقين﴾ [البقرة: ١٨٠] فكانت الوصيةُ للوالدين، والمالُ للولد، فأنزل الله بعد ذلك آيةَ الفرائض، فجعل للذَّكَرِ مثلَ حَظِّ الأنثيين، وجعلَ للأبوين لكلِّ واحد منهما السدسَ مع الولد، وجعلَ للمرأةِ مع الولدِ الثُّمُنَ والرُّبعَ إذا لم يكن له وَلَد، وللزوجِ الرُّبُعَ إذا كان للمرأة ولد منه، أو من غيره، والشطرَ إذا لم يكن لها ولد، وقال رسولُ الله - ﷺ-: «لا وصيةَ لوارث» فبطلَتِ الوصية للوالدين» .\n_________\n(١) ٥ / ٢٧٨ في الوصايا، باب لا وصية لوارث، وفي تفسير سورة النساء، باب قوله: ﴿ولكم نصف ما ترك أزواجكم﴾، وفي الفرائض، باب ميراث الزوج مع الولد وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢٧٤٧) حدثنا محمد بن يوسف، عن ورقاء، عن ابن أبي نجيح، عن عطاء، فذكره.","vol":"9","page":622},{"text":"٧٤١٨ - (خ) زيد بن ثابت - ﵁ - قال: «إذا ترك رجل أو امرأة بنتًا، فلها النصف، وإن كانتا اثنتين أو أكثر، فلهنَّ الثُّلثانِ، وإن كان مَعَهُنَّ ذَكَر، بُدِئَ بمن شَرَكَهم، فيعطَى فريضتَهُ، فما بقي فللذَّكَرِ مثلُ حَظِّ الأُنْثَيَيْنِ» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) كذا في الأصل: أخرجه البخاري في ترجمة باب، وفي المطبوع: جعله جزءًا من رواية رزين التي قبله، وقد رواه البخاري تعليقًا ١٢ / ٨ في الفرائض، باب ميراث الولد من أبيه وأمه، قال الحافظ في \" الفتح \": وصله سعيد بن منصور عن عبد الرحمن بن أبي الزناد عن أبيه عن خارجة بن زيد بن ثابت عن أبيه ... فذكر مثله سواء، إلا أنه قال بعد قوله: وإن كان معهن ذكر: فلا فريضة لأحد منهن، ويبدأ بمن شركهم فيعطى فريضته، فما بقي بعد ذلك فللذكر مثل حظ الأنثيين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري تعليقا (١٢/٨) في الفرائض، باب ميراث الولد من أبيه وأمه.\nوقال الحافظ في الفتح وصله سعيد بن منصور، عن عبد الرحمن بن أبي الزناد، عن أبيه، عن خارجة بن زيد بن ثابت، عن أبيه.","vol":"9","page":623},{"text":"٧٤١٩ - (خ) زيد بن ثابت - ﵁ - قال: ولدُ الأبناءِ بمنزلةِ الأبناءِ إذا لم يكن دونَهُنَّ ابن، ذكَرُهم كَذَكَرِهِمْ، وأُنثاهم كأنثاهم، يَرِثُون كما يَرِثُون، ويَحْجُبُون كما يَحْجُبُون، ولا يَرِثُ ولدُ ابن مع ابن ذَكَر، فإن ترك ابنَة وابن ابن ذكرًا، كان للبنتِ النصفُ، ولابن الابن ما بَقيَ، لقولِ رسولِ الله - ﷺ-: «ألْحِقُوا الفَرَائَِض بأهْلِها، فما بَقِيَ فهو لأولَى رَجُل ذَكَر» أخرجه البخاري نحوه أخصر منه في ترجمة باب (١) .\n⦗٦٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لأوْلَى) أقرب، والولي: القريب، يريد أقرب العصبة إلى الميت، كالأخ والعم، فإن الأخ أقرب من العم، ولو كان قوله «أوْلَى» بمعنى أحق لبقي الكلام مُبْهَمًا لا يُستفاد منه بيان الحكم، إذ كان لا يُدرى مَن الأحق ممَّن ليس بأحق، فَعُلِم أن معناه: أقرب النسب إليه.\n_________\n(١) في المطبوع: أخرجه رزين، وقد رواه البخاري تعليقًا ١٢ / ١٣ في الفرائض، باب ميراث ابن الابن إذا لم يكن ابن. قال الحافظ في \" الفتح \": وصله سعيد بن منصور عن عبد الرحمن بن أبي الزناد عن أبيه عن خارجة بن زيد عن أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري تعليقا (١٢/١٣) في الفرائض، باب ميراث ابن الابن إذا لم يكن ابن.\nوقال الحافظ في الفتح وصله سعيد بن منصور، عن عبد الرحمن بن أبي الزناد، عن أبيه، عن خارجة بن زيد، عن أبيه.","vol":"9","page":623},{"text":"٧٤٢٠ - (خ) علي بن أبي طالب - ﵁ -: «سُئِلَ عن ابْنَيْ عَمّ، أحدهما: أخ لأمّ، والآخر: زوج، فقال: للزوج النصف، وللأخ من الأم: السدسُ، وما بقي بينهما نصفان (١)» أخرجه ... (٢) .\n_________\n(١) في الأصل: نصفين.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري تعليقًا ١٢/٢٢ في الفرائض، باب ابني عم أحدهما أخ للأم والآخر زوج، قال الحافظ في \" الفتح \": وصله سعيد بن منصور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري تعليقا (١٢/٢٢) في الفرائض، باب ابني عم أحدهما أخ للأم والأخر زوج.\nوقال الحافظ في الفتح وصله سعيد بن منصور.","vol":"9","page":624},{"text":"٧٤٢١ - (خ م ت د) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال: «ألحِقُوا الفَرَائِضَ بأهلِها، فما بَقيَ فهو لأوْلى رَجُل ذكر» .\nوفي رواية «اقسِمُوا المالَ بين أهْلِ الفرائض على كتاب الله، فما تركت الفرائضُ فَلأوْلَى رَجُل ذَكَر» . أخرجه البخاري ومسلم والترمذي وأبو داود (١) .\n_________\n(١) رواه البخاري تعليقًا ١٢ / ٨ في الفرائض، باب ميراث الولد من أبيه وأمه، وباب ميراث ابن الابن ⦗٦٢٥⦘ إذا لم يكن ابن، ومسلم رقم (١٦١٥) في الفرائض، باب ألحقوا الفرائض بأهلها فما بقي فلأولى رجل ذكر، والترمذي رقم (٢٠٩٩) في الفرائض، باب ميراث العصبة، وأبو داود رقم (٢٨٩٨) في الفرائض، باب في ميراث العصبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٩٢) (٢٦٥٧) قال: حدثنا عفان. وفي (١/٣٢٥) (٢٩٩٥) قال: حدثنا يحيى بن آدم، والبخاري (٨/١٨٧) قال: حدثنا موسى بن إسماعيل. وفي (٨/١٨٨) قال: حدثنا مسلم بن إبراهيم. وفي (٨/١٨٩) قال: حدثنا سليمان بن حرب. ومسلم (٥/٥٩) قال: حدثنا عبد الأعلى بن حماد وهو النرسي. والترمذي (٢٠٩٨) قال: حدثنا عبد الله بن عبد الرحمن، قال: أخبرنا مسلم بن إبراهيم. والنسائي في الكبرى تحفة الأشراف (٥٧٠٥) عن محمد بن معمر، عن حبان.\nسبعتهم - عفان، ويحيى بن آدم، وموسى بن إسماعيل، ومسلم بن إبراهيم، وسليمان بن حرب، وعبد الأعلى بن حماد، وحبان - عن وهيب بن خالد.\n٢- وأخرجه أحمد (١/٣١٣) (٢٨٦٢) . ومسلم (٥/٥٩) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن رافع، وعبد بن حميد. وأبو داود (٢٨٩٨) قال: حدثنا أحمد بن صالح، ومخلد بن خالد. وابن ماجه (٢٧٤٠) قال: حدثنا العباس بن عبد العظيم العنبري. والترمذي (٢٠٩٨) قال: حدثنا عبد بن حميد.\nسبعتهم - أحمد بن حنبل، وإسحاق، ومحمد بن رافع، وعبد بن حميد، وأحمد بن صالح، ومخلد، والعباس بن عبد العظيم - عن عبد الرزاق، قال: حدثنا معمر.\n٣- وأخرجه البخاري (٨/١٩٠) . ومسلم (٥/٥٩) قالا: حدثنا أمية بن بسطام -العيشي- قال: حدثنا يزيد ابن زريع، قال: حدثنا روح بن القاسم.\n٤- وأخرجه مسلم (٥/٦٠) قال: حدثنيه محمد بن العلاء أبو كريب الهمداني، قال: حدثنا زيد بن حباب، عن يحيى بن أيوب.\nأربعتهم - وهيب، ومعمر، وروح بن القاسم، ويحيى بن أيوب - عن عبد الله بن طاووس، عن أبيه، فذكره.\n* أخرجه النسائي في الكبرى تحفة الأشراف (٥٧٠٥) عن أحمد بن سليمان، عن أبي داود الحفري، عن سفيان الثوري، عن عبد الله بن طاووس، عن أبيه. مرسلا.\nقال النسائي: كأن حديث الثوري قال: أشبه بالصواب.","vol":"9","page":624},{"text":"٧٤٢٢ - (د) زينب [زوج ابن مسعود]- ﵄ -: «أنها كانت تَفْلي رأسَ رسولِ الله - ﷺ-، وعنده امرأةُ عثمانَ بنِ عفَّان، ونِساءٌ من المهاجرات، وهُنَّ يشتكين منازلَهنَّ: أنها تضيقُ عليهنَّ، ويُخرَجْنَ منها، فأمر رسولُ الله - ﷺ-: أن تورَّث دورُ المهاجرين النساءَ، فمات عبد الله بن مسعود فورِثَتهُ امرأتُه دارًا بالمدينة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تورَّث دور المهاجرين النساء) قال الخطابي: تخصيص نساء المهاجرين بتوريث الدُّور، يشبه أن يكون ذلك على معنى القسمة بين الورثة، وإنما خصهن بالدور، لأنهن بالمدينة غرائب لا عشيرة لهن، فاختار لهن المنازل، لما رأى من المصلحة، قال: ويجوز أن تكون الدُّور في أيديهن على سبيل الرفق بهن للسكنى فيهن لا للتمليك، كما كانت حُجَر النبي - ﷺ- في أيدي نسائه بعده.\n_________\n(١) رقم (٣٠٨٠) في الخراج والإمارة، باب في إحياء الموات، وفي سنده عبد الواحد بن زياد العبدي، في حديثه عن الأعمش مقال، وحديثه هنا عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٨٠) حدثنا عبد الواحد بن غياث،قال: ثنا عبد الواحد بن زياد،حدثنا الأعمش، عن جامع بن شداد، عن كلثوم، عن زينب، فذكرته.\nقلت: ذكر الحافظ في التذهيب في ترجمة عبد الواحد بن زياد قال: قال أبو داود ثقة عمد إلى أحاديث كان يرسلها الأعمش فوصلها.","vol":"9","page":625},{"text":"<span data-type=\"title\" id=toc-1622>الفرع الثاني عشر: في الولاء</span>\n٧٤٢٣ - (ت) عمرو بن شعيب - ﵀ - عن أبيه عن جده أنَّ رسولَ الله - ﷺ- قال: «يَرِثُ الولاءَ مَن يرثُ المال» أخرجه الترمذي. وقال: ليس إسناده بالقوي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الولاء): ولاء العبد إذا عتق، فمتى مات ورثه معتقه.\n_________\n(١) رواه الترمذي رقم (٢١١٥) في الفرائض، باب ما جاء فيمن يرث الولاء، وفي سنده ابن لهيعة، وهو ضعيف، ولذلك قال الترمذي: ليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١١٤) قال: حدثنا قتيبة، قال: حدثنا ابن لهيعة، عن عمرو بن شعيب، عن أبيه، فذكره.\n* قال أبو عيسى الترمذي: هذا حديث ليس إسناده بالقوي.\nقلت: هو كما قال الإمام الترمذي فإن في إسناده ابن لهيعة وهو ضعيف لسوء حفظه.","vol":"9","page":626},{"text":"٧٤٢٤ - () وعنه عن أبيه عن جده: أن رسولَ الله - ﷺ- قال: «مِيراثُ الولد للأكبر من الذكور، ولا يَرِث النساءُ من الولاء، إلا ولاءَ من اعتَقْنَ، أو أعتقَ من اعتَقْنَ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع جعله مع الحديث الذي قبله حديثًا واحدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"9","page":626},{"text":"٧٤٢٥ - (م) أبو هريرة - ﵁ - قال: «أرادت عائشة - ﵂ - أن تشتريَ جارية تعتقها، فأبى أهلُها إلا أن يكونَ لهم الولاءُ، فذكرتْ ذلك لرسولِ الله - ﷺ-، فقال: لا يمنَعُكِ ذلك، فإنما الولاءُ لمن أعتقَ» أخرجه مسلم (١) .\n_________\n(١) رقم (١٥٠٥) في العتق، باب إنما الولاء لمن أعتق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٥٠٥) حدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مخلد، عن سليمان بن بلال قال: حدثني سهيل ين أبي صالح، عن أبيه، فذكره.","vol":"9","page":626},{"text":"٧٤٢٦ - (خ م ط د ت س) عائشة - ﵂ - أرادت عائشة أن تشتريَ بَريرةَ، فاشترطُوا الولاء، فقال النبيُّ - ﷺ-: «الولاءُ لمن أعطى الثمن، أوْ وَلِي النِّعْمَةَ» هذه رواية الترمذي.\nوقد أخرج الجماعة كلُّهم أحاديثَ بَرِيرةَ من طُرُق عِدَّة، ذُكِرَ بعضُها في «كتاب البيع»، وبعضها في «كتاب العتق والكتابة»، وبعضها في «كتاب الطلاق»، وبعضها في «كتاب الصدقة» .\nفمن جملة رواياتها: ما أخرجه البخاري من حديث أيْمن المكي، قال: دَخَلْتُ على عائشةَ، فقلتُ: كنتُ غلامًا لعُتْبَةَ بن أبي لهب، ومات وَوَرِثَني بَنُوه، وإنَّهم باعوني من ابن [أبي] عمرو، واشترط بنو عُتْبَةَ الولاءَ فقالت: دخلتْ عَلَيَّ بريرةُ، فقالت: اشتريني وأعتقيني، قلتُ: نعم، قالت: لا يبيعوني حتى يشترطوا وَلائي، قلتُ: لا حاجةَ لي فيكِ، فسمع بذلك النبيُّ - ﷺ-، أو بَلَغَهُ، فقال: ما شأنُ بَرِيرةَ؟ فذكرتْ عائشةُ ما قالتْ، فقال: اشتريها فأعتقيها، وليشترطوا ما شاؤوا، قال: فاشترتها فأعتقتْها، واشترط أهلُها ولاءها، فقال النبيُّ - ﷺ-: «الولاءُ لمن أعتق، وإن اشترطوا مائةَ شرط» والروايات فيها كثيرة فلم نُعِدْها.\nوأخرج أبو داود من جملتها عن ابن عمر عن عائشةَ، مثل رواية أبي ⦗٦٢٨⦘ هريرة المذكورة قبل هذا (١) .\n_________\n(١) تقدم الحديث وتخريجه في الجزء الأول ص / ٥٢٠ و٥٢١ برقم (٣٤١)، وفي الجزء الثامن ص / ٩٤ - ٩٧ برقم (٥٩٤٥) فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"9","page":627},{"text":"٧٤٢٧ - (ط) أبو بكر بن عبد الرحمن بن الحارث بن هشام - ﵀ -: «أن العاص ابن هشام هَلَكَ، وترك بنين ثلاثة: اثنان لأمّ، وآخرَ لِعَلَّة (١)، فهلك أحَدُ اللذين لأمّ، وترك مالًا ومَوَاليَ، فَوَرِثَهُ أخوه الذي لأبيه وأمِّه المالَ وولاءَ مواليه، ثم هلك الذي ورِثَ المال، ووَلاءَ الموَالِي، وترك ابنَهُ وأخًا لأبيه، فقال ابنُ المتوفَّى: قد أحرزتُ ما كان أحرز أبي من المال والولاء، وقال أخوه: ليس كذلك إنما أحرزت المال فقط، وأما ولاءُ الموالي، فلا، أرأيتَ لو هلك أخي اليوم، ألستُ أرِثُهُ أنا؟ فاختصما إلى عثمان بن عفان، فقضى بالولاءِ لأخي الميت، وبالمال لأبي الموالي (٢)» أخرجه «الموطأ» (٣) .\n⦗٦٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لِعَلَّة) [يقال]: هؤلاء إخوة لِعَلَّة: إذا كانوا ذوي أب واحد وأمهاتٍ متفرقة.\n_________\n(١) أي لامرأة أخرى، مأخوذ من العلل، وهو الشرب بعد الشرب، لأن الأب لما تزوج امرأة بعد أخرى صار كأنه شرب مرة بعد أخرى.\n(٢) في نسخ الموطأ المطبوعة: فقضى لأخيه بولاء الموالي.\n(٣) ٢ / ٧٨٤ في العتق، باب ميراث الولاء، ورجاله ثقات، قال الزرقاني في \" شرح الموطأ \": وفي هذه القصة إشكال، لأن العاصي قتل يوم بدر كافرًا، فكيف يموت في زمن عثمان ويتحاكم إليه في إرثه، والذي يرفع الإشكال أن يكون التحاكم في الإرث تأخر إلى زمن عثمان، لكن من يقتل يوم بدر كافرًا لا يتحاكم في إرثه إلى عثمان في خلافته، ثم وجدت أن الذي تحاكم إلى عثمان ولد العاصي بن هشام، فيحتمل أنه سعيد الذي ذكره ابن أبي حاتم، كذا قال الحافظ في \" تعجيل المنفعة \" وسهوه ظاهر، فإنه لم يتخاصم في إرث العاصي، وإنما ذكر في صور الخبر لبيان أنه خلف شقيقين وواحدًا من أم أخرى، والذي تخاصم إلى عثمان إنما هو ابن العاصي وابن ابنه الذي مات أبوه قبل ذلك، وقد كان ورث شقيقه ماله وولاء مواليه لموته بلا ولد، فاختصما في ولاء مواليه دون إرثه ولا ذكر لميراث العاصي أصلًا، فلا إشكال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/١٢٣) عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن عبد الملك بن أبي بكر بن عبد الرحمن بن الحارث بن هشام، عن أبيه، أنه أخبره، فذكره.","vol":"9","page":628},{"text":"٧٤٢٨ - (د) عمرو بن شعيب - ﵀ -: عن أبيه عن جده «أنَّ رِيابَ بنَ حُذَيفةَ تزوج امرأة، فَوَلَدَتْ له ثلاثة غِلْمَة، فماتت أمُّهم، فورثوها رِباعَها وولاءَ مواليها، وكان عمرو بنُ العاص عَصَبَةَ بنيها، فأخرجهم إلى الشام، فماتوا، فَقَدِمَ عمرو بن العاص، ومات مولى لها، وترك مالًا، فخاصمه إخوتُها إلى عمر بن الخطاب، فقال عمرُ: قال النبيُّ - ﷺ-: «ما أحرز الولدُ والوالد (١) فهو لعصبته مَنْ كان» قال: فَكَتَبَ له كتابًا فيه شهادةُ عبدِ الرحمن بن عوف، وزيدِ بنِ ثابت ورجل آخرَ، فلما استُخْلِف عبدُ الملك بنُ مروان، اختصموا إلى هشام بن إسماعيل - أو إلى إسماعيل بن هشام - فدفعهم إلى عبد الملك [بن مروان]، فقال: هذا من القضاء الذي ما كنتُ أراه، فقضى بكتاب عمر بن الخطاب، قال: فنحنُ فيه إلى الساعة» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغِلْمة) جمع غلام، وأراد به: الأولاد.\n_________\n(١) في نسخ أبي داود المطبوعة: ما أحرز الولد أو الوالد.\n(٢) رقم (٢٩١٧) في الفرائض، باب في الولاء، وإسناده حسن، ورواه أيضًا ابن ماجة، والنسائي مسندًا ومرسلًا، وصححه ابن المديني وابن عبد البر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩١٧) قال: حدثنا عبد الله بن عمرو بن أبي الحجاج أبو معمر،قال: حدثنا عبد الوارث، عن حسين المعلم، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"9","page":629},{"text":"الفرع الثالث عشر: في العصبة\n٧٤٢٩ - (خ م د ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «أنا أوْلَى بالمؤمنين من أنفسهم، فمن مات وعليه دَين، ولم يترك وفاء، فعلينا قضاؤه، ومن ترك مالًا فلورثته» .\nوفي رواية: أنَّ النبي - ﷺ- قال: «ما مؤمن، إلا وأنا أوْلى به في الدنيا والآخرة، واقرؤوا إن شئتم ﴿النبيُّ أَوْلى بالمؤمنين من أنفسهم﴾ [الأحزاب: ٦] فأيُّما مؤمن مات وترك مالًا فلْيَرِثْه عصبتُه مَنْ كانوا، ومن تَرَك دَيْنًا أو ضَياعًا فلْيأتِني، فأنا مولاه» .\nوفي أخرى: أنه قال: «أنا أوْلَى بالمؤمنين من أنفسهم، فمن مات وتَرَكَ مالًا، فمالُهُ لموالي العصبة، ومن تركَ كلًاّ، أو ضَياعًا فأنا وليُّه، فلأدْعَ (١) له» .\nوفي أخرى قال: «والذي نفس محمد بيده، إنَّ ما على الأرض من مؤمن إلا أنا أوْلى الناس به، فأيُّكم ترك دَيْنًا أو ضَياعًا فأنا مولاه، وأيُّكم ترك مالًا، فإلى العصبة من كان» . وفي أخرى: «أنا أوْلى بالمؤمنين في كتاب الله، فأيُّكم ما ترك دَيْنًا أو ضَيعة، فادعوني، فأنا وَليه، وأيُّكم ما ترك مالًا، فليؤثَر بماله عصبتُه من كان» . ⦗٦٣١⦘\nوفي أخرى أنه قال: «من ترك مالًا فلورثته، ومن ترك كَلًاّ فإلينا» .\nوفي أخرى «ومن ترك كَلًاّ وَليْتُه» .\nأخرج الأولى والثانية والثالثة البخاري.\nوأخرج الرابعة والخامسة مسلم، وأخرجا الباقي.\nوفي رواية الترمذي «من ترك مالًا فلأهْلِه، ومن ترك ضَياعًا فإليَّ» .\nوفي رواية أبي داود مثل الرواية السادسة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضياعًا): الضَّياع، بفتح الضاد: العيال.\n(الكلّ): العيال والثقل.\n_________\n(١) كذا في الأصل: فلأدع، بحذف الألف، وفي نسخ البخاري المطبوعة: فلأدعى، بإثبات الألف، وكلاهما جائز.\n(٢) رواه البخاري ١٢ / ٧ في الفرائض، باب قول النبي ﷺ: \" من ترك مالًا فلأهله \"، وباب ابني عم أحدهما أخ للأم والآخر زوج، وباب ميراث الأسير، وفي الكفالة، باب الدين، وفي الاستقراض، باب الصلاة على من ترك دينًا، وفي التفسير، باب سورة الأحزاب وفاتحتها، وفي النفقات، باب قول النبي ﷺ: \" من ترك ضياعًا فإلي \"، ومسلم رقم (١٦١٩) في الفرائض، باب من ترك مالًا فلورثته، والترمذي رقم (٢٠٩١) في الفرائض، باب ما جاء من ترك مالًا فلورثته ورقم (١٠٧٠) في الجنائز، باب الصلاة على المديون، وأبو داود رقم (٢٩٥٥) في الخراج والإمارة، باب في أرزاق الذرية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٥٥) قال: حدثنا محمد بن جعفر وبهز. والبخاري (٣/١٥٥ و٨/١٩٣) قال: حدثنا أبو الوليد. ومسلم (٥/٦٣) قال: حدثنا عبيد الله بن معاذ العنبري. قال: حدثنا أبي. (ح) وحدثنيه أبو بكر بن نافع، قال: حدثنا غندر. (ح) وحدثني زهير بن حرب. قال: حدثنا عبد الرحمن، يعني ابن مهدي. وأبو داود (٢٩٥٥) قال: حدثنا حفص بن عمر.\nستتهم - محمد بن جعفر غندر، وبهز، وأبو الوليد، ومعاذ العنبري، وابن مهدي، وحفص - قالوا: حدثنا شعبة، عن عدي بن ثابت، عن أبي حازم، فذكره.","vol":"9","page":630},{"text":"٧٤٣٠ - (د) جابر بن عبد الله - ﵄ - قال: كان رسولُ الله - ﷺ- يقول: «أنا أوْلَى بالمؤمنين من أنفسهم، مَنْ تَرَكَ مالًا فلأهله، ومن ترك ضَياعًا فإليَّ وعَليَّ» . ⦗٦٣٢⦘\nوفي رواية «أنا أولى بكل مؤمن من نفسه، فأيُّما رجل مات وترك دَينًا فإليَّ، ومن مات وترك مالًا، فلورثته» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٥٦) في الخراج والإمارة، باب في أرزاق الذرية، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٥٦) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن أبي سلمة، فذكره.","vol":"9","page":631},{"text":"<span data-type=\"title\" id=toc-1624>الفرع الرابع عشر: فيمن لا وارث له</span>\n٧٤٣١ - (د) المقدام بن معد يكرب - ﵁ - قال: قال النبي - ﷺ-: «مَنْ تَرَكَ كَلًاّ فإليَّ - وربما قال: فإلى الله ورسوله - ومن ترك مالًا فلورثته، وأنا وارثُ مَنْ لا وارثَ له، أعْقِلُ عنه وأرِثُه، والخال وارثُ مَن لا وارثَ له، يَعْقِلُ عنه ويرثُه» .\nوفي أخرى: أنَّ النبي - ﷺ- قال: «أنا أولى بكل مؤمن من نفسه، فمن ترك دَينًا أو ضَيْعَة فإليَّ، و[من] ترك مالًا فلورثته، وأنا مولى من لا مولى له، أرِث مالَه وأفُكُّ عانه، والخال مَوْلَى من لا مولى له، يرث ماله ويَفُكُّ عانه» أخرجه أبو داود، وقال: معنى الضيعة هنا: العيال (١) .\n_________\n(١) رواه أبو داود رقم (٢٩٠٠) في الفرائض، باب ميراث ذوي الأرحام، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٠٠) حدثنا سليمان بن حرب في آخرين، قالوا: حدثنا حماد، عن بديل -يعني ابن ميسرة - عن علي بن أبي طلحة، عن راشد بن سعد، عن أبي عامر الهوزني، فذكره.\nقال أبو داود: رواه الزبيدي عن راشد بن سعد، عن ابن عائذ، عن المقدام، ورواه معاوية بن صالح، عن راشد، قال: سمعت المقدام ...","vol":"9","page":632},{"text":"٧٤٣٢ - (د ت) عائشة - ﵂ -: أن مولى لرسول الله - ﷺ- مات، وترك شيئًا ولم يدَع حَميمًا ولا ولدًا، فقال رسولُ الله - ﷺ-: «أعطوا ميراثه رجلًا من أهل قريته» . ⦗٦٣٣⦘\nوفي رواية قال: «هاهنا رجل من أهل أرضه؟ قالوا: نعم، قال: فأعطوه ميراثَه» أخرجه أبو داود.\nوفي رواية الترمذي: أنه وقع من عِذْق نخلة، فمات، فقال رسولُ الله - ﷺ-: «انظروا، هل له مَن وارث؟ قالوا: لا، قال: فادفعوه إلى بعض أهل القرية» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عذق) العذق، بفتح العين: النخلة، وبكسرها: الذي يكون فيه الرطب من الشماريخ والعرجون.\n_________\n(١) رواه أبو داود رقم (٢٩٠٢) في الفرائض، باب ميراث ذوي الأرحام، والترمذي رقم (٢١٠٦) في الفرائض، باب ما جاء في الذي يموت وليس له وارث، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٦/١٣٧) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٦/١٧٤) قال: حدثنا محمد بن جعفر وبهز وحجاج. قالوا: حدثنا شعبة، قال حجاج وبهز. أخبرني شعبة. وفي (٦/١٨١) قال: حدثنا عبد الرحمن، عن سفيان. وفي (٦/١٨١) قال: حدثنا عمر بن سعد، عن سفيان. وأبو داود (٢٩٠٢) قال: حدثنا مسدد، قال: حدثنا يحيى، قال: حدثنا شعبة. (ح) وحدثنا عثمان بن أبي شيبة. قال: حدثنا وكيع بن الجراح، عن سفيان. وابن ماجه (٢٧٣٣) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد، قالا: حدثنا وكيع، قال: حدثنا سفيان. والترمذي (٢١٠٥) قال: حدثنا بندار. قال: حدثنا يزيد بن هارون، قال: أخبرنا سفيان. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٣٨١) عن محمد بن عبد الأعلى، عن خالد بن الحارث، عن شعبة. (ح) وعن عبد الله بن محمد بن تميم، عن حجاج بن محمد، عن شعبة (ح) وعن ابن المثنى وابن بشار. كلاهما عن عبد الرحمن، عن سفيان.\nكلاهما - سفيان، وشعبة - عن عبد الرحمن بن الأصبهاني، عن مجاهد بن وردان، عن عروة، فذكره.","vol":"9","page":632},{"text":"٧٤٣٣ - (د) بريدة - ﵀ - قال: «أتى رسولَ الله - ﷺ- رجل، فقال: إنَّ عندي ميراث رجل من الأزد، ولستُ أجد أزديًّا أدفعه إليه، قال: فاذهبْ فالتمس أزَدِيًّا حَوْلًا، فأتاه بعد الحول، فقال: لم أجد أزَديًّا أدفعه إليه، قال: [فانطلق]، فانظروا أول خُزاعيٍّ تلقاه فادفعه إليه، فلما ولَّى قال: عليَّ بالرجل، فلما جاءه قال: انظر كُبْرَ خُزاعةَ فادفعه إليه» .\nوفي رواية قال: «مات رجل من خزاعةَ، فأُتِيَ النبيُّ - ﷺ- بميراثه، فقال: التمسوا له وارثًا، أو ذا رحم، فلم يجدوا له وارثًا، ولا ذا رحم، فقال رسولُ الله - ﷺ-: «أعطوه الكُبْرَ من خزاعة» . ⦗٦٣٤⦘\nوفي أخرى «انظروا أكبرَ رجل من خزاعة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكُبْر): هم المشايخ، وهو جمع الأكبر، وقيل: أراد به: أقربهم إلى الجد الأول، ولم يرد كبر السن.\n_________\n(١) رقم (٢٩٠٣) و(٢٩٠٤) في الفرائض، باب ميراث ذوي الأرحام، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٠٣) قال: حدثنا عبد الله بن سعيد الكندي، قال: حدثنا المحاربي، عن جبريل بن أحمر، عن عبد الله بن بريدة، فذكره.\nقلت: في سماع ابن بريدة من أبيه مقال.","vol":"9","page":633},{"text":"٧٤٣٤ - (د ت) عبد الله بن عباس - ﵄ - أن رجلًا مات ولم يدَعْ وارثًا، إلا غلامًا له كان أعتقه، فقال رسولُ الله - ﷺ-: «هل له أحد؟ قالوا: لا، إلا غلام له أعتقه، قال: فجعل رسولُ الله - ﷺ- ميراثه له» أخرجه أبو داود.\nوأخرجه الترمذي مختصرًا، قال: «إن رجلًا مات، ولم يَدَعْ وارثًا إلا غلامًا له كان أعتقه، فجعل رسولُ الله - ﷺ- ميراثه له» (١) .\n_________\n(١) رواه أبو داود رقم (٢٩٠٥) في الفرائض، باب ميراث ذوي الأرحام، والترمذي رقم (٢١٠٧) في الفرائض، باب رقم (١٤) وقال الترمذي: هذا حديث حسن، وهو كما قال، قال الترمذي: والعمل عند أهل العلم في هذا الباب إذا مات رجل ولم يترك عصبة أن ميراثه يجعل في بيت مال المسلمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٢٣) . وأحمد (١/٢٢١) (١٩٣٠) قالا: حدثنا سفيان. وأحمد (١/٣٥٨) (٣٣٦٩) قال: حدثنا روح، قال: حدثنا ابن جريج. وأبو داود (٢٩٠٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد وابن ماجه (٢٧٤١) قال: حدثنا إسماعيل بن موسى، قال: حدثنا سفيان ابن عيينة. والترمذي (٢١٠٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. والنسائي في الكبرى تحفة الأشراف (٦٣٢٦) عن قتيبة، عن سفيان.\nثلاثتهم - سفيان بن عيينة، وابن جريج، وحماد بن سلمة- عن عمرو بن دينار، عن عوسجة، فذكره.\n* أخرجه النسائي في الكبرى تحفة الأشراف (٦٣٢٦) عن أبي داود الحراني، عن أبي عاصم، عن ابن جريج، عن عمرو بن دينار: أن رجلا مات، فقال النبي، -ﷺ-.. فذكره. قلت: من حدثك؟ قال: عوسجة، عن ابن عباس.\n* قال النسائي: عوسجة ليس بالمشهور، ولا نعلم أحدا يروي عنه غير عمرو.","vol":"9","page":634},{"text":"٧٤٣٥ - (د ت) تميم الداري - ﵁ - قال: «قلتُ: يا رسول الله ما السُّنَّةُ في الرجل من المشركين يُسلِم على يدي رجل من المسلمين؟ فقال لي: هو أولى الناس بمحياه ومماته» . أخرجه الترمذي وأبو داود (١) .\n⦗٦٣٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هو أولى الناس بمحياه ومماته): قد احتج قوم بهذا الحديث على توريث الرجل مِمَّن يُسلِمُ على يده من الكفار، واشترط آخرون أن يضيف إلى الإسلام على يده المعاقدة والموالاة، وأكثر الفقهاء ذهب إلى خلاف ذلك، وجعلوا هذا الحديث بمعنى الإيثار بالبرِّ ورَعي الذِّمام والصلة ونحو ذلك، وضعفوا هذا الحديث.\n_________\n(١) رواه أبو داود رقم (٢٩١٨) في الفرائض، باب في الرجل يسلم على يدي الرجل، والترمذي رقم (٢١١٣) في الفرائض، باب ما جاء في ميراث الذي يسلم على يدي الرجل، وقال الترمذي: ⦗٦٣٥⦘ هذا حديث لا نعرفه إلا من حديث عبد الله بن وهب، ويقال: ابن موهب عن تميم الداري، وقد أدخل بعضهم بين عبد الله بن وهب وبين تميم الداري قبيصة بن ذؤيب، ورواه يحيى بن حمزة عن عبد العزيز بن عمر، وزاد فيه، عن قبيصة بن ذؤيب، وهو عندي ليس بمتصل، وقال الترمذي: والعمل على هذا عند بعض أهل العلم، وقال بعضهم: يجعل ميراثه في بيت المال، وهو قول الشافعي، واحتج بحديث النبي ﷺ: \" أن الولاء لمن أعتق \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٤/١٠٢) قال: حدثنا إسحاق بن يوسف الأزرق، وفي (٤/١٠٣) قال: حدثنا وكيع. وفي (٤/١٠٣) قال: حدثنا أبو نعيم. والدارمي (٣٠٣٧) قال: حدثنا أبو نعيم. وابن ماجة (٢٧٥٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والترمذي (٢١١٢) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة، وابن نمير، ووكيع. والنسائي في الكبرى تحفة الأشراف (٢٠٥٢) عن محمد بن عبد الله ابن عبيد بن عقيل، عن جده، عن يونس بن أبي إسحاق. (ح) وعن عمرو بن علي، عن عبد الله بن داود.\nسبعتهم - إسحاق، ووكيع، وأبو نعيم، وأبو أسامة، وابن نمير، ويونس، وعبد الله - عن عبد العزيز ابن عمر بن عبد العزيز.\n٢- وأخرجه النسائي في الكبرى تحفة الأشراف (٢٠٥٢) عن محمد بن مثنى، عن أبي بكر الحنفي، عن يونس بن أبي إسحاق، عن أبيه.\nكلاهما - عبد العزيز بن عمر، وأبو إسحاق - عن عبد الله بن موهب، فذكره.\n* في رواية الترمذي عن عبد الله بن موهب. وقال بعضهم: ابن وهب، وفي رواية أبي إسحاق عند النسائي: عبد الله بن وهب.\n* أخرجه أبو داود (٢٩١٨) قال: حدثنا يزيد بن خالد بن موهب الرملي، وهشام بن عمار، قالا: حدثنا يحيى قال أبو داود: وهو ابن حمزة، عن عبد العزيز بن عمر، قال: سمعت عبد الله بن موهب يحدث عمر بن عبد العزيز، عن قبيصة بن ذؤيب قال هشام: عن تميم الداري، وقال يزيد إن تميما قال: يا رسول الله، فذكره.\nقال الترمذي: وهذا حديث لا نعرفه إلا من حديث عبد الله بن وهب، ويقال ابن موهب عن تميم الداري، وقد أدخل بعضهم بن عبد الله بن وهب وبن تميم الداري،. قبيصة بن ذؤيب، ورواه يحيى بن حمزة، عن عبد العزيز بن عمر، وزاد فيه: عن قبيصة بن ذؤيب، والعمل على هذا الحديث عند بعض أهل العلم وهو عندي ليس بمتصل.","vol":"9","page":634},{"text":"٧٤٣٦ - () عمر بن الخطاب - ﵁ - قال: «اللقيطُ حُرّ، وميراثُه لبيت المال، وكذا السائبة حر، وميراثه لبيت المال» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السائبة): كان الرجل في الجاهلية إذا أعتق عبدًا فقال: هو سائبة ⦗٦٣٦⦘ فلا عقل بينهما ولا ميراث، وأصله: من تسييب الدواب، وهو إرسالها حيث شاءت.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد روى القسم الأول من الحديث البخاري تعليقًا ١٢ / ٣٤ في الفرائض، باب الولاء لمن أعتق وميراث اللقيط، وقد وصله مالك في \" الموطأ \" من حديث ابن شهاب عن سنين بن أبي جميلة رجل من بني سليم، أنه وجد منبوذًا في زمان عمر بن الخطاب، قال: فجئت به إلى عمر بن الخطاب فقال: ما حملك على أخذ هذه النسمة؟ فقال: وجدتها ضائعة فأخذتها، فقال له عريفه: يا أمير المؤمنين إنه رجل صالح، فقال له عمر: أكذلك؟ قال: نعم، فقال عمر: اذهب فهو حر، ولك ولاؤه وعلينا نفقته، وكذا وصله البيهقي من طريق يحيى بن سعيد عن الزهري عن أبي جميلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n روى القسم الأول من الحديث البخاري تعليقا (١٢/٣٤) في الفرائض، باب الولاء لمن أعتق وميراث اللقيط وقد وصله مالك في الموطأ من حديث ابن شهاب عن سنين بن أبي جميلة رجل من بنى سليم، أنه وجد منبوذا في زمان عمر بن الخطاب، قال: فجئت به إلى عمر بن الخطاب فقال: ما حملك على أخذ هذه النسمة؟ فقال: وجدتها ضائعة فأخذتها، فقال له عريفة: يا أمير المؤمنين إنه رجل صالح، فقال له عمر: أكذلك؟ قال: نعم، فقال عمر اذهب فهو حر، ولك ولاؤه وعلينا نفقته، وكذا وصله البيهقي من طريق يحيى بن سعيد، عن الزهري، عن أبي جميلة.","vol":"9","page":635},{"text":"<span data-type=\"title\" id=toc-1625>الفصل الثالث: في ميراث رسول الله - ﷺ - وما خلّفه</span>، وفيه فرعان\nالفرع الأول: في أحكام ميراثه وتركته\n٧٤٣٧ - (خ م ط د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تَقْتَسِمُ ورثتي دينارًا، ما تركتُ بعدَ نفقة نسائي ومَؤُونةِ عاملي فهو صدقة» .\nوفي رواية أنه قال: «لا نُورَثُ، ما تركنا صدقَة» أخرجه البخاري ومسلم، وأخرج «الموطأ» وأبو داود الأولى (١) .\n_________\n(١) رواه البخاري ١٢ / ٥ في الفرائض، باب قول النبي ﷺ: \" لا نورث ما تركنا صدقة \"، وفي الوصايا، باب نفقة القيم للوقف، وفي الجهاد، باب نفقة نساء النبي ﷺ بعد وفاته، ومسلم رقم (١٧٦٠) و(١٧٦١) في الجهاد، باب قول النبي ﷺ: \" لا نورث ما تركنا صدقة \"، والموطأ ٢ / ٩٩٣ في الكلام، باب ما جاء في تركة النبي ﷺ، وأبو داود رقم (٢٩٧٤) في الخراج والإمارة، باب صفايا رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ صفحة (٦١٤) .والحميدي (١١٣٤) قال: حدثنا سفيان. وأحمد (٢/٢٤٢) قال: حدثنا سفيان. وفي (٢/٣٧٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٢/٤٦٣) قال: حدثنا وكيع. قال: حدثنا سفيان. وفي (٢/٤٦٤) قال: حدثنا عبد الرحمن، عن سفيان. والبخاري (٤/١٥، ٩٩) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٨/١٨٦) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٥/١٥٦) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا محمد بن يحيى بن أبي عمر المكي، قال: حدثنا سفيان. وأبو داود (٢٩٧٤) قال: حدثنا عبد الله بن مسلمة، عن مالك. والترمذي في الشمائل (٤٠٣) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا سفيان.\nثلاثتهم - مالك، وسفيان بن عيينة، وسفيان الثوري - عن أبي الزناد.\n٢- وأخرجه مسلم (٥/١٥٦) قال: حدثني ابن أبي خلف، قال: حدثنا زكريا بن عبد،قال: أخبرنا ابن المبارك، عن يونس. وابن خزيمة (٢٤٨٨) قال: حدثنا محمد بن عزيز الأيلي، أن سلامة حدثهم، عن عقيل.\nكلاهما - يونس، وعقيل - عن الزهري.\nكلاهما - أبو الزناد، والزهري - عن الأعرج، فذكره.\n* لفظ رواية يونس: «لا نورث ما تركنا صدقة» .","vol":"9","page":636},{"text":"٧٤٣٨ - (م د س) عائشة - ﵂ -: «أن فاطمةَ بنتَ رسولِ الله - ﷺ- سألَتْ أبا بكر الصِّدِّيق، بعدَ وفاةِ رسولِ الله - ﷺ- أن يَقْسِمَ لها مِيراثَها مما ترك رسول الله - ﷺ-، مما أفاء الله عليه، فقال لها أبو بكر: إنَّ رسولَ الله - ﷺ- قال: «لا نُورَثُ، ما تركنا صَدَقَة»، فغضبت فاطمةُ، فَهَجَرَتْهُ، فَلَمْ تَزَلْ بذلك حتى تُوُفِّيَتْ، وعاشَتْ بعدَ رسولِ الله - ﷺ- ستةَ أشهر إلا ليالي، وكانت تسأله أن يقسمَ لها نصيبها مما أفاء الله على رسوله من خَيْبَرَ وفدك، ومن صدقته بالمدينة، فقال لها أبو بكر: لستُ بالذي أقسم من ذلك شيئًا، ولستُ تاركًا شيئًا كان رسولُ الله - ﷺ - يعمل به فيها إلا عَمِلتُهُ، فإنِّي أخْشَى إن تركتُ شيئًا من أمره أن أزيغَ، ثم فعل ذلك عمرُ، فأمَّا صدقتُه بالمدينة: فدفعها عمر إلى عليّ والعباس، وأمْسَكَ خَيْبَرَ وفَدَك، وقال: هما صدقةُ رسول الله - ﷺ-، كانت لحقوقه التي تَعْرُوه ونوائبِه، وأمرُهما إلى من وَلِيَ الأمرَ، قال: فهما على ذلك إلى اليوم» أخرجه مسلم، ولم يخرج منه البخاري إلا قوله: إنَّ رسولَ الله - ﷺ- قال: «لا نُورَثُ، ما تركنا صدقة» ولقلة ما أخرج منه لم نُعْلِمْ له علامة، وأخرج أبو داود نحو مسلم.\nوله في أخرى: «أنَّ فاطمة بنتَ رسولِ الله - ﷺ- أرسلَتْ إلى أبي بكر تسأله ميراثها من رسول الله - ﷺ-، مما أفاء الله عليه بالمدينة وفَدَك، وما ⦗٦٣٨⦘ بقي من خُمُسِ خيْبَر، فقال أبو بكر: إنَّ رسولَ الله - ﷺ- قال: لا نُورَث ما تركنا صدقة، إنما يأكل آلُ محمد من هذا المال، وإني والله لا أغَيِّر شيئًا من صَدَقَةِ رسولِ الله عن حالتها التي كانت عليها في عهد رسولِ الله - ﷺ-، ولأعْمَلَنَّ فيها بما عَمِلَ به رسولُ الله - ﷺ-، فأبى أبو بكر أن يدفعَ إلى فاطمةَ منها شيئًا» .\nوفي أخرى له نحوه بمعناه، وفيه: وفاطمةُ تطلب صدقةَ رسول الله - ﷺ- التي بالمدينة وفدك، وما بقي من خمس خيبر، فقال أبو بكر: إنَّ رسولَ الله - ﷺ- قال: «لا نُورَث، ما تركنا صدقة، إنما يأكل آلُ محمد في هذا المال - يعني مالَ الله - ليس لهم أن يزيدوا على المأكل» .\nوأخرج النسائي مختصرًا: أن فاطمةَ أرسلتْ إلى أبي بكر تسأله ميراثها من النبيِّ - ﷺ- من صدقته، ومما ترك من خمس خيبر، فقال أبو بكر: إنَّ رسولَ الله - ﷺ- قال: «لا نُورَثُ» لم يزد على هذا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أزيغ) الزيغ: الميل عن الحق. ⦗٦٣٩⦘\n(عراه يعروه): إذا أتاه يطلب منه شيئًا.\n(نوائبه): ما ينوب الإنسان من الحاجات والملمَّات التي يحتاج أن ينفق فيها.\n_________\n(١) رواه مسلم رقم (١٧٥٩) في الجهاد، باب قول النبي ﷺ: \" لا نورث ما تركنا صدقة \"، وأبو داود رقم (٢٩٦٨) و(٢٩٦٩) في الخراج والإمارة، باب صفايا رسول الله ﷺ، والنسائي ٧ / ١٣٢ في قسم الفيء، ورواه أيضًا البخاري ١٢ / ٤ في الفرائض، باب قول النبي ﷺ: \" لا نورث ما تركنا صدقة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٤) (٩) و(١/١٠) (٥٨) قال: حدثنا عبد الرزاق. والبخاري (٥/١١٥) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام. وفي (٨/١٨٥) قال: حدثنا عبد الله بن محمد، قال: حدثنا هشام. ومسلم (٥/١٥٥) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن رافع، وعبد بن حميد، قال ابن رافع: حدثنا، وقال الآخران: أخبرنا عبد الرزاق.\nكلاهما - عبد الرزاق، وهشام - قالا: أخبرنا معمر.\n٢- وأخرجه أحمد (١/٦) (٢٥) قال: حدثنا يعقوب. والبخاري (٤/٩٦) قال: حدثنا عبد العزيز بن عبد الله. ومسلم (٥/١٥٥) قال: حدثنا ابن نمير، قال: حدثنا يعقوب بن إبراهيم. (ح) وحدثنا زهير بن حرب، والحسن بن علي الحلواني، قالا: حدثنا يعقوب وهو ابن إبراهيم. وأبو داود (٢٩٧٠) قال: حدثنا حجاج بن أبي يعقوب، قال: حدثنا يعقوب بن إبراهيم بن سعد.\nكلاهما - يعقوب، وعبد العزيز - قالا: حدثنا إبراهيم بن سعد، عن صالح.\n٣- وأخرجه أحمد (١/٩) (٥٥) قال: حدثنا حجاج بن محمد. والبخاري (٥/١٧٧) قال: حدثنا يحيى ابن بكير. ومسلم (٥/١٥٣) قال: حدثني محمد بن رافع، قال: أخبرنا حجين. وأبو داود (٢٩٦٨) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الهمداني.\nأربعتهم - حجاج، ويحيى، وحجين، ويزيد - قالوا: حدثنا الليث وهو ابن سعد، قال: حدثني عقيل ابن خالد.\n٤- وأخرجه البخاري (٥/٢٥) قال: حدثنا أبو اليمان. وأبو داود (٢٩٦٩) قال: حدثنا عمرو بن عثمان الحمصي، قال: حدثنا أبي. والنسائي (٧/١٣٢) قال: أخبرنا عمرو بن يحيى بن الحارث، قال: حدثنا محبوب، يعني ابن موسى، قال أنبأنا أبو إسحاق هو الفزاري.\nثلاثتهم - أبو اليمان، وعثمان، وأبو إسحاق - عن شعيب بن أبي حمزة.\nأربعتهم - معمر، وصالح، وعقيل، وشعيب - عن ابن شهاب، قال: أخبرني عروة بن الزبير، عن عائشة، فذكرته.","vol":"9","page":637},{"text":"٧٤٣٩ - (ت) أبو هريرة - ﵁ - قال: «جاءتْ فاطمةُ إلى أبي بكر، فقالت: مَنْ يرِثُكَ؟ فقال: أهلي وولدي، قالت: فما ليَ لا أرثُ أبي؟ فقال أبو بكر: سمعتُ رسولَ الله - ﷺ- يقول: «لا نُورَثُ» ولكني أعولُ مَنْ كان رسولُ الله - ﷺ- يَعُولُه، وأُنْفِق على مَنْ كان رسولُ الله - ﷺ- يُنْفِقُ عليه» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعول) عال الرجل أهله يعولُهم: إذا قام بأمورهم وأنفق عليهم.\n_________\n(١) رقم (١٦٠٨) في السير، باب ما جاء في تركة رسول الله ﷺ، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه، إنما أسنده حماد بن سلمة وعبد الوهاب ابن عطاء بن محمد بن عمرو عن أبي سلمة عن أبي هريرة، قال: وقد روي هذا الحديث من غير وجه عن أبي بكر الصديق عن النبي ﷺ، وقال الترمذي: وفي الباب عن عمر وطلحة والزبير وعبد الرحمن بن عوف وسعد وعائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٠٨) قال: حدثنا محمد بن المثنى،قال: حدثنا أبو الوليد،قال: حدثنا حماد ابن سلمة، عن محمد بن عمرو، عن أبي سلمة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب من هذا الوجه، إنما أسنده حماد بن سلمة وعبد الوهاب بن عطاء ابن محمد بن عمرو عن أبي سلمة عن أبي هريرة، قال: وقد روى هذا الحديث من غير وجه عن أبي بكر الصديق عن النبي -ﷺ- وقال الترمذي: وفي الباب عن عمر وطلحة. والزبير وعبد الرحمن بن عوف وسعد وعائشة.","vol":"9","page":639},{"text":"٧٤٤٠ - (د) أبو الطفيل - ﵁ - قال: جاءتْ فاطمةُ إلى أبي بكر تطلبُ ميراثَها من أبيها، فقال لها: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّ الله إذا أطعمَ نَبيًّا طُعْمَة فهي للذي يقوم مِنْ بعده» .\nأخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٧٣) في الخراج والإمارة، باب في صفايا رسول الله ﷺ من الأموال، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٧٣) قال:حدثنا عثمان بن أبي شيبة،قال:حدثنا محمد بن الفضيل، عن الوليد بن جميع، عن أبي الطفيل، فذكره.","vol":"9","page":639},{"text":"٧٤٤١ - (خ م ط د) عائشة - ﵂ -: أن أزواجَ رسولِ الله - ﷺ- حين تُوُفِّيَ رسولُ الله - ﷺ- أرَدْنَ أن يَبْعَثنَ عثمانَ إلى أبي بكر، يسألنه مِيراثَهُنَّ، فقالت عائشة - ﵂ -: أليس قد قال رسولُ الله - ﷺ-: «لا نُورَثُ، ما تركنا صدقة؟» أخرجه البخاري ومسلم و«الموطأ» وأبو داود، وقد مرَّ شيء من هذا الفصل في «ذِكْرِ الفَيء» وهو في «كتاب الجهاد» من حرف الجيم.\nوفي أخرى لأبي داود نحوه، وفيه قلت: ألا تَتَّقِين الله؟ ألَمْ تسمَعْنَ رسولَ الله - ﷺ- يقول: «لا نُورَثُ، ما تركنا فهو صدقة، وإنما هذا المال لآل محمد، لنائِبتهم ولِضَيفِهم، فإذا مِتُّ فهو إلى وليِّ الأمر مِنْ بعدي» (١) .\n_________\n(١) رواه البخاري ١٢ / ٥ في الفرائض، باب قول النبي ﷺ: \" لا نورث ما تركنا صدقة \"، ومسلم رقم (١٧٥٨) في الجهاد، باب قول النبي ﷺ: \" لا نورث ما تركنا صدقة \"، والموطأ ٢ / ٩٩٣ في الكلام، باب ما جاء في تركة النبي ﷺ، وأبو داود رقم (٢٩٧٦) و(٢٩٧٧) في الخراج والإمارة، باب في صفايا رسول الله ﷺ من الأموال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٦١٤) .وأحمد (٦/١٤٥) قال: حدثنا صفوان بن عيسى، قال: أخبرنا أسامة بن زيد. وفي (٦/٢٦٢) قال: حدثنا إسحاق بن عيسى، قال: أخبرنا مالك. والبخاري (٥/١١٥) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٨/١٨٥) قال: حدثنا إسماعيل ابن أبان. قال: أخبرنا بن المبارك، عن يونس. وفي (٨/١٨٧) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٥/١٥٣) قال: حدثنا يحيى بن يحيى،قال: قرأت على مالك وأبو داود (٢٩٧٦) قال: حدثنا القعنبي، عن مالك. وفي (٢٩٧٧) قال: حدثنا محمد بن يحيى بن فارس،قال: حدثنا إبراهيم بن حمزة،قال: حدثنا حاتم بن إسماعيل، عن أسامة بن زيد. والترمذي في الشمائل (٤٠٢) قال: حدثنا محمد بن المثنى، قال: حدثنا صفوان بن عيسى، عن أسامة بن زيد. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٥٩٢) عن قتيبة، عن مالك.\nأربعتهم - مالك، وأسامة بن زيد، وشعيب بن أبي حمزة، ويونس بن يزيد - عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.","vol":"9","page":640},{"text":"<span data-type=\"title\" id=toc-1627>الفرع الثاني: فيما خلَّفه بعده، وما كان له من الآلات في حياته</span>\n٧٤٤٢ - (خ س) عمرو بن الحارث الخزاعي - ﵁ - قال: «ما تَرَكَ رسولُ الله - ﷺ- دينارًا ولا درْهمًا، ولا عَبْدًا ولا أمَةً، ولا شيئًا ⦗٦٤١⦘ إلا بَغْلَتَهُ البيضاء التي كان يركبُها وسِلاحَهُ وأرضًا جعلها لابن السبيل صَدَقة» وفي رواية قال: «ما ترك رسولُ الله - ﷺ- إلا بَغْلَتَهُ البيضاءَ، وسِلاحًا وأرْضًا تركها صَدَقَة» .\nأخرجه النسائي، وأخرج البخاري الأولى (١) .\n_________\n(١) رواه البخاري ٥ / ٢٦٧ في الوصايا، وفي الجهاد، باب بغلة النبي ﷺ البيضاء، وباب من لم ير كسر السلاح عند الموت، وباب نفقة نساء النبي ﷺ بعد وفاته، وفي المغازي، باب مرض النبي ﷺ، والنسائي ٦ / ٢٢٩ في الأحباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٧٩) قال: حدثنا عبد الرحمن، عن سفيان. (ح) وإسحاق، يعني الأزرق، قال: حدثنا سفيان. والبخاري (٤/٢) قال: حدثنا إبراهيم بن الحارث، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا زهير بن معاوية الجعفي. وفي (٤/٣٩) قال: حدثنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا سفيان. وفي (٤/٤٨) قال: حدثنا عمرو بن عباس، قال: حدثنا عبد الرحمن، عن سفيان. وفي (٤/٩٩) قال: حدثنا مسدد، قال: حدثنا يحيى عن سفيان. وفي (٦/١٨) قال: حدثنا قتيبة، قال: حدثنا أبو الأحوص. والترمذي في الشمائل (٣٩٩) قال: حدثنا أحمد بن منيع، قال: حدثنا حسين بن محمد، قال: حدثنا إسرائيل. والنسائي (٦/٢٢٩) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو الأحوص. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان. (ح) وأخبرنا عمرو بن علي، قال: حدثنا أبو بكر الحنفي، قال: حدثنا يونس بن أبي إسحاق. وابن خزيمة (٢٤٨٩) قال: حدثنا يزيد بن سنان، قال: حدثنا حسين بن الحسن الأشقر، قال: حدثنا زهير.\nخمستهم - سفيان الثوري، وزهير، وأبو الأحوص، وإسرائيل، ويونس - عن أبي إسحاق، فذكره.","vol":"9","page":640},{"text":"٧٤٤٣ - (خ) عبد العزيز بن رفيع - ﵀ - قال: دخلت أنا وشداد بن معقل على ابن عباس، فقال له شدَّاد: «أتَرَك النبيُّ - ﷺ- من شيء؟ قال: ما ترك من شيء، إلا ما بين الدَّفَّتَيْنِ، قال: ودخلنا على محمد بن الحنفية فسألناه، فقال: ما ترك إلا ما بين الدَّفَّتين» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما بين الدَّفَّتين) أراد بقوله: ما بين الدَّفَّتين: كتاب الله تعالى، وما هو مكتوب بين دَفَّتي المصحف من القرآن العزيز.\n_________\n(١) ٩ / ٥٨ في فضائل القرآن، باب من قال: لم يترك النبي ﷺ إلا ما بين الدفتين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥٠١٩) قال:حدثنا قتيبة بن سعيد،قال:حدثنا سفيان، عن عبد العزيز بن رفيع، فذكره","vol":"9","page":641},{"text":"٧٤٤٤ - (م د س) عائشة - ﵂ - قالت: «ما ترك رسولُ الله - ﷺ- دِينارًا ولا درهمًا، ولا شاةً، ولا بعيرًا، ولا أوصى بشيء» .\nأخرجه مسلم وأبو داود والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٦٣٥) في الوصية، باب ترك الوصية لمن ليس له شيء يوصي فيه، وأبو داود رقم (٢٨٦٣) في الوصايا، باب ما جاء في ما يؤمر به من الوصية، والنسائي ٦ / ٢٤٠ في الوصايا، باب هل أوصى النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٤) قال: حدثنا أبو معاوية وابن نمير. ومسلم (٥/٧٥) قال:حدثنا أبو بكر ابن أبي شيبة، قال: حدثنا عبد الله بن نمير وأبو معاوية. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي وأبو معاوية. (ح) وحدثنا زهير بن حرب وعثمان بن أبي شيبة وإسحاق بن إبراهيم كلهم عن جرير (ح) وحدثنا علي بن خشرم، قال: أخبرنا عيسى، وهو ابن يونس. وأبو داود (٢٨٦٣) قال: حدثنا مسدد ومحمد بن العلاء، قالا: حدثنا أبو معاوية. وابن ماجه (٢٦٩٥لاقال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي وأبو معاوية. (ح) وحدثنا أبو بكر بن أبي شيبة وعلي بن محمد،قالا: حدثنا أبو معاوية، قال أبو بكر: وعبد الله بن نمير. والنسائي (٦/٢٤٠) قال: أخبرنا محمد بن رافع، قال: حدثنا يحي بن آدم، قال: حدثنا مفضل. (ح) وأنبأنا محمد بن العلاء وأحمد بن حرب، قالا: حدثنا أبو معاوية. (ح) وأخبرني محمد بن رافع، قال: حدثنا مصعب،قال: حدثنا داود. وفي الكبرى تحفة الأشراف (١٢/١٧٦١٠) عن هناد بن السري، عن أبي معاوية.\nستتهم - أبو معاوية، وعبد الله بن نمير، وجرير، وعيسى بن يونس، ومفضل بن مهلهل، وداود بن نصير الطائي - عن الأعمش، عن شقيق أبي وائل، عن مسروق، فذكره.","vol":"9","page":641},{"text":"٧٤٤٥ - (ت) محمد بن سيرين - ﵀ - قال: «صنعتُ سيفي على سَيْفِ سَمُرَةَ، وزعم سمرةُ: أنه صنع سَيفَهُ على سيفِ رسولِ الله - ﷺ-، وكان حَنَفِيًّا» أخرجه الترمذي (١) .\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وقد تكلم يحيى ابن سعيد القطان في عثمان بن سعد الكاتب، وضعفه من قبل حفظه.\n_________\n(١) رقم (١٦٨٣) في الجهاد، باب ما جاء في صفة سيف رسول الله ﷺ، وفي سنده عثمان بن سعد البصري، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٨٣) حدثنا محمد بن شجاع البغدادي، حدثنا أبو عبيدة الحداد، عن عثمان ابن سعد، عن ابن سيرين، فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وقد تكلم يحيى بن سعيد القطان في عثمان ابن سعد الكاتب وضعفه من قبل حفظه.","vol":"9","page":642},{"text":"٧٤٤٦ - (د ت) يونس بن عبيد الثقفي: مولى محمد بن القاسم قال: «بعثني محمد بن القاسم إلى البراءِ بنِ عازب لأسألَهُ عن رَايَةِ رسولِ الله - ﷺ-، ما كانت؟ فقال: كانت سوداءَ مُربَّعة من نَمِرَة» . أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَمِرة) النَّمِرة واحدة النمار، وهي بردة من صوف يلبسها الأعراب.\n_________\n(١) رواه الترمذي رقم (١٦٨٠) في الجهاد، باب ما جاء في الرايات، وأبو داود رقم (٢٥٩١) في الجهاد، باب الرايات، وفي سنده ضعف، قال الترمذي: هذا حديث حسن غريب، وفي الباب عن علي، والحارث بن حسان، وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود في الجهاد (٧٦:١) عن إبراهيم بن موسى والترمذي فيه (الجهاد ٣٦:١) . والنسائي في السير في الكبرى جميعا عن أحمد بن منيع.\nكلاهما عن يحيى بن زكريا بن أبي زائدة، عن أبي يعقوب الثقفي، عن يونس بن عبيد عن البراء وقال الترمذي حسن غريب لا نعرفه إلا من حديث ابن أبي زائدة، وأبو يعقوب اسمه إسحاق بن إبراهيم. الأشراف (٢/٦٦) .","vol":"9","page":642},{"text":"٧٤٤٧ - (ت) جابر - ﵁ - قال: «إن لِوَاءَ رسولِ الله - ﷺ- يوم دَخَلَ مكَّةَ كان أبيضَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٧٩) في الجهاد، باب ما جاء في الألوية، ورواه أيضًا أبو داود رقم (٢٩٥٢) في الجهاد، باب الرايات والألوية، وفي سنده شريك القاضي، وهو صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء، وقال الترمذي: هذا حديث غريب لا نعرفه إلا حديث يحيى بن آدم عن شريك، ⦗٦٤٣⦘ وسألت محمدًا - يعني البخاري - عن هذا الحديث فلم يعرفه إلا من حديث يحيى بن آدم عن شريك، وقال غير واحد: عن شريك عن عمار عن أبي الزبير عن جابر: أن النبي ﷺ دخل مكة وعليه عمامة سوداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٧٩) قال: حدثنا محمد بن عمر بن الوليد الكندي الكوفي، وأبو كريب، ومحمد ابن رافع قالوا: حدثنا يحيى بن أدم، عن شريك، عن عمار يعني الدهني، عن أبي الزبير، فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث يحيى بن آدم عن شريك، وقال سألت محمدا يعني البخاري عن هذا الحديث فلم يعرفه إلا من حديث يحيى بن آدم عن شريك وقال غير واحد: عن شريك، عن عمار عن أبي الزبير عن جابر: أن النبي دخل مكه وعليه عمامة سوداء قال محمد: والحديث هو هذا.","vol":"9","page":642},{"text":"٧٤٤٨ - (ت) عبد الله بن عباس - ﵄ - قال: «رأيت رايةَ رسولِ الله - ﷺ-، فقال: كانت سوداءَ، ولواؤُهُ أبيضَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٨١) في الجهاد، باب ما جاء في الرايات، وفي سنده انقطاع، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٦٨١) قال:حدثنا محمد بن رافع،قال: حدثنا يحيى بن إسحاق وهو السالحاني، قال: حدثنا يزيد بن حبان، قال: سمعت أبا مجلز لاحق بن حميد يحدث عن ابن عباس، فذكره.\nوالحديث في سنده انقطاع.\nوقال أبو عيسى: هذا حديث غريب لا نعرفه إلا من هذا الوجه. من حديث ابن عباس.","vol":"9","page":643},{"text":"٧٤٤٩ - (د) سماك [بن حرب]- ﵀ -: عن رجل من قومه عن آخر منهم، قال: «رأيت رايةَ رسولِ الله - ﷺ- صفراءَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٩٣) في الجهاد، باب في الرايات والألوية، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٩٣) قال: حدثنا عقبة بن مكرم،قال:حدثنا سلم بن قتيبة الشعيري، عن شعبة، عن سماك، عن رجل من قومه، عن آخر منهم، فذكره.\nوفي سنده جهاله.","vol":"9","page":643},{"text":"٧٤٥٠ - (خ) عاصم [بن سليمان] الأحول - ﵀ - قال: «رأيتُ قَدَح رسولِ الله - ﷺ- عند أنَس، وكان قد انْصَدَعَ، فَسَلْسَلَهُ بِفِضَّة، قال: وهو قَدَح عريض من نُضَار - قال معمر: والنُّضارُ: شَجَر بِنَجْد - وقال أنس: لقد سَقَيْتُ رسولَ الله - ﷺ- في هذا القَدَحِ ما لا أحصِي»، وفي رواية: «أكثر من كذا وكذا»، قال ابن سيرين: «وقد رأيتُ ذاك القدحَ، وكان فيه حَلْقَة من حديد، فأراد أنس أن يجعلَ مكانها حَلْقَة من فِضَّة أو ذَهَب، فقال أبو طلحة: لا تُغَيِّرْه عَمَّا كان عند رسولِ الله - ﷺ ⦗٦٤٤⦘ أو قال: لا تُغَيِّرْ شَيئًا صَنَعَهُ رسول الله - ﷺ-، فتركه» وفي رواية: قال أنس: «لقد سقيتُ رسولَ الله - ﷺ- بقَدَحي هذا الشَّرَابَ كلَّهُ، العَسَلَ، والنبيذَ، والماءَ» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُضار) النُّضَار: خشب، قيل: هو من أثْل يكون بالغَوْر.\n_________\n(١) ١٠ / ٧٦ و٨٧ في الأشربة، باب الشرب من قدح النبي ﷺ وآنيته، وفي الجهاد، باب ما ذكر من درع النبي ﷺ وعصاه وسيفه وقدحه، والرواية الأخيرة لم نجدها عند البخاري، وهي عند أحمد ٣ / ٢٤٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:.\n١- أخرجه البخاري (٧/١٤٧) قال: حدثنا الحسن بن مدرك، قال: حدثني يحيى بن حماد، قال: أخبرنا أبو عوانة.\n٢- وأخرجه أحمد (٣/١٣٩و١٥٥و٢٥٩) قال: حدثنا يحيى بن آدم، قال: حدثنا شريك.\nكلاهما - أبو عوانة، وشريك - عن عاصم الأحول، فذكره.","vol":"9","page":643},{"text":"٧٤٥١ - (خ) أبو بردة [الأسلمي]- ﵁ - قال: قال لي عبدُ الله بن سلام: «لا أسْقِيكَ في قدح شَرِبَ فيه النبيُّ - ﷺ-؟ قال: فاتَّبعْتُهُ إلى بيتِه، وسقاني في قدح، وأطعمني فيه سَويقًا، فقال: صَلِّ في هذا المسجد، فقد صلَّى فيه رسولُ الله - ﷺ-» . وفي أخرى قال: «قال لي: انطلق إلى المنزل فأسْقِيكَ في قدح شرب فيه النبيُّ - ﷺ-، وتُصَلِّي في مسجد صلى فيه رسولُ الله - ﷺ-، فانطلقتُ معه، فأسقاني سويقًا، وأطعمني تَمْرًا، وصليت في مسجده» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري ١٣ / ٢٦٢ في الاعتصام، باب ما ذكر النبي ﷺ وحض عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري (١٣/٢٦٢) في الاعتصام، باب ما ذكر النبي -ﷺ- وحض عليه.","vol":"9","page":644},{"text":"٧٤٥٢ - (خ) سهل بن سعد - ﵁ - قال: «كان للنبيِّ - ﷺ ⦗٦٤٥⦘ في حائِطِنا فَرس يقالُ له: اللَّحِيف» قال البخاري: قال بعضهم: «اللَّخِيفُ» بالخاء (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللَّحِيف) بالحاء المهملة، فعيل بمعنى فاعل، كأنه يَلْحَفُ الأرضَ بذنبه لطوله، أي يغطِّيها، ومن رواه بالخاء المعجمة فقليل، والصحيح: أنه بالحاء المهملة، والله أعلم.\n\nتم - بعون الله تعالى وتوفيقه - الجزء التاسع من «كتاب جامع الأصول في أحاديث الرسول - ﷺ -» ويليه الجزء العاشر ويبدأ بـ: كتاب الفتن\n_________\n(١) رواه البخاري ٦ / ٤٣ في الجهاد، باب اسم الفرس والحمار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٢٨٥٥) حدثنا علي بن عبد الله بن جعفر، حدثنا معن بن عيسى، حدثني أبي بن عباس بن سهل، عن أبيه، عن جده، فذكره.","vol":"9","page":644},{"text":"الكتاب الثالث: من حرف الفاء في الفتن والأهواء والاختلاف، ويشتمل على ستة فصول\n<span data-type=\"title\" id=toc-1629>الفصل الأول: في الوصية عند وقوع الفتن وحدوثها</span>\n٧٤٥٣ - (د ت) أبو أمامة الشعباني قال: سألتُ أبا ثعلبةَ الخُشَنيَّ - ﵁- قال: قلت: «يا أبا ثعلبةَ، كيف تقول في هذه الآية: ﴿عَلَيْكُم أَنْفُسَكُم﴾؟ [المائدة: ١٠٥] قال: أمَا والله لقد سألتَ عنها خبيرًا، سألتُ عنها رسولَ الله - ﷺ-، فقال: ائتَمِروا بالمعروف، وانْتَهُوا عن المُنْكَرِ، حتى إِذا رأَيتم شُحًَّا مُطَاعًا، وهوى مُتَّبَعًا ودُنيا مُؤثَرة، وإعجابَ كلِّ ذي رأي برأيِه، فعليكَ بنفسِكَ، ودَعْ عَنْكَ العَوَامَّ، فإن من ورائِكم أيامَ الصَّبْرِ، الصَّبْرُ فيهنَّ مثلُ القَبْضِ على الجَمرْ، للعاملِ فيهنَّ مثلُ أجر خمسينَ رَجُلًا يعملونَ مِثلَ عَمِلكُم» أخرجه الترمذي وأبو داود، وزاد أبو داود في حديثه: «قيل: يا رسول الله، أجرُ خمسينَ رجلًا منَّا، أو منهم؟ قال: ⦗٤⦘ بل أجرُ خَمْسينَ رجلًا منكم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشُحُّ): البخل الشديد، وطاعته: أن يتبع الإنسان هوى نفسه لبخله، وينقاد له.\n(دنيا مؤثَرة) أي: محبوبة مشتهاة.\n_________\n(١) رواه الترمذي رقم (٣٠٦٠) في التفسير، باب ومن سورة المائدة، وأبو داود رقم (٤٣٤١) في الملاحم، باب الأمر والنهي، ورواه أيضًا ابن ماجة رقم (٤٠١٤) في الفتن، باب قول الله تعالى: ﴿يا أيها الذين آمنوا عليكم أنفسكم﴾، وإسناده ضعيف، ولكن له شواهد يرتقي بها، وقال الترمذي: هذا حديث حسن غريب، ورواه أيضًا ابن جرير وابن أبي حاتم والحاكم والبيهقي في \" شعب الإيمان \" وانظر \" مجمع الزوائد \" ٧ / ٢٨٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في خلق أفعال العباد (١٥٥) قال: حدثنا به عبدان، عن عبد الله. وأبو داود (٤٣٤١) قال: حدثنا أبو الربيع سليمان بن داود العتكي، قال: حدثنا ابن المبارك. وابن ماجة (٤٠١٤) قال: حدثنا هشام بن عمار، قال: حدثنا صدقة بن خالد. والترمذي (٣٠٥٨) قال: حدثنا سعيد بن يعقوب الطالقاني، قال: حدثنا عبد الله بن المبارك.\nكلاهما - عبد الله بن المبارك، وصدقة بن خالد - عن عتبة بن أبي حكيم، عن عمه عمرو بن جارية اللخمي، عن أبي أمية الشعباني، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"10","page":3},{"text":"٧٤٥٤ - (ت) أبو هريرة - ﵁- أن رسولُ الله - ﷺ- قال: «إنَّكم في زَمان مَن تَرَكَ فيه عُشْرَ ما أْمِرَ بهِ هَلَكَ، ثم يأتي زمان مَنْ عَمِلَ فيه بعُشْرِ ما أُمر به نَجا، وإنَّ مِنْ ورائِكم أيامَ الصبرِ، الصَّبْرُ فيهنَّ كالقَبض على الجَمْرِ، وإنَّ العِبادَةَ في الهَرْج كهجرة إليَّ» . أخرجه الترمذي، إلى قوله: «نجا» (١) .\n_________\n(١) رواه الترمذي رقم (٢٢٦٨) في الفتن، باب رقم (٧٩)، وفي سنده نعيم بن حماد وهو صدوق يخطئ كثيرًا، ولكن لفقراته شواهد يرتقي بها، منها الذي قبله، والتي ستأتي، ولآخره شاهد عند مسلم من حديث معقل بن يسار ﵁ وسيأتي، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث نعيم بن حماد عن سفيان بن عيينة وفي الباب عن أبي ذر وأبي سعيد، وانظر \" مسند \" أحمد ٥ / ١٥٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٢٦٧) قال: حدثنا إبراهيم بن يعقوب الجوزجاني. قال: حدثنا نعيم بن حماد قال: حدثنا سفيان بن عيينة، عن أبي الزناد، عن الأعرج، فذكره.\n* قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث نعيم بن حماد، عن سفيان بن عيينة.","vol":"10","page":4},{"text":"٧٤٥٥ - (ت) أنس بن مالك﵁- قال: قال رسولُ الله - ﷺ-: «يأتي على الناس زمان، الصابر فيه على دِينه، كالقابض على الجمر» . ⦗٥⦘ أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٦١) في الفتن، باب رقم (٧٣)، وفي سنده عمر بن شاكر البصري، وهو ضعيف، وقال الترمذي: هذا حديث غريب من هذا الوجه. أقول: ولكن له شواهد يرتقي بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٢٦٠) قال: حدثنا إسماعيل بن موسى الفزاري، قال: حدثنا عمر بن شاكر، فذكره.\nوقال: هذا حديث غريب من هذا الوجه، وعمر بن شاكر شيخ بصري، قد روى عنه غير واحد من أهل العلم.","vol":"10","page":4},{"text":"٧٤٥٦ - (خ) واقد بن محمد - ﵀- عن أبيه عن ابن عُمَرَ - أو ابن عَمرو- قال: «شَبَّكَ النبيُّ - ﷺ- أَصابعه، وقال: كيف أنت يا عبد الله بن عمرو، إذا بقيتَ في حُثالة قد مَرِجَتْ عهودهم وأماناتهم، واختلفوا فصاروا هكذا، قال: فكيف [أصنع] يا رسول الله؟ قال: تأخذُ ما تعرِف، وتَدَعُ ما تُنْكِرُ، وتُقبل على خاصتك، وتَدَعُهم وعوامَّهم» وفي حديث عاصم بن محمد بن زيد قال: سمعت هذا من أبي، فلم أحفظه، فَقوَّمَهُ لي واقد عن أبيه، قال: سمعت أبي وهو يقول: قال عبد الله: قال رسولُ الله - ﷺ-: «يا عبد الله بن عمرو، كيف أنت إذا بقيت ... وذكر الحديث» . أخرجه البخاري (١) .\nقال الحميدي: وليس هذا الحديث في أكثر النسخ، وإنما حكى أبو ⦗٦⦘ مسعود: أنه رآه في كتاب ابن رُميح عن الفِرَبْري، وحماد بن شاكر عن البخاري.\nوفي رواية أوردها رزين: أن رسولَ الله - ﷺ- قال: «كيف بكم وبزمان تُغَرْبلُ الناس في غَرْبلة، ثم تبقى حُثَالَة من الناس قَدْ مَرِجَتْ عُهُودهم وأماناتُهُم، واختلفوا هكذا - وشبك بين أصابعه - قالوا: كيف بنا يا رسول الله؟ قال: تأخذون ما تعرفون، وتذَرون ما تُنكِرون، وتُقْبِلون على أمرِ خاصَّتكم، وتذَرون أمر عامَّتكم» (٢) .\nوفي أخرى ذكرها أيضًا قال: «بينما نَحْنُ جُلُوس عند رسول الله - ﷺ-، إذ ذَكر الفتنة، فقال: إذا رأيتم الناس مرِجت عهودهم، وَخفّت أماناتهم، وكانوا هكذا - وشبَّك بين أصابعه- قال ابن عمرو: فقمت إليه، فقلت: كيف أفعل عند ذلك، جعلني الله فداك؟ قال: الزَمْ بيتك، وامْلِكْ عليك لسَانَكَ، وخذ ما تعرف، ودَعْ ما تنكر، وعليك بأمر خاصَّةِ نَفْسِكَ، ودَعْ عَنْكَ أمر العامة» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُثالة) الحثالة: ما يسقط من قشر الشعير والأرز والتمر، وكل ذي ⦗٧⦘ قشر إذا نُقي، وحثالة الدهن: ثُفْله، وكأنه الرديء من كل شيء.\n(المرج): الاختلاط والاختلاف، مرِجت عهودهم: إذا اختلفت.\n(غربلة) الناس: إماتة الأخيار، وبقاء الأشرار، كما ينقِّي الغِربال من حثالة ما يغربله ورديئه.\n_________\n(١) رواه البخاري تعليقًا ١ / ٤٦٨ في المساجد، باب تشبيك الأصابع في المسجد وغيره، قال: وقال عاصم بن علي: حدثنا عاصم بن محمد، سمعت هذا الحديث من أبي فلم أحفظه، فقدمه لي واقد عن أبيه قال: سمعت أبي وهو يقول: قال عبد الله: قال رسول الله ﷺ: يا عبد الله بن عمرو كيف بك إذا بقيت في حثالة من الناس بهذا، قال الحافظ في \" الفتح \": وصله إبراهيم الحربي في غريب الحديث له، أقول: واللفظ الذي أورده المصنف رواه أحمد في \" المسند \" رقم (٦٥٠٨)، وهو حديث صحيح.\n(٢) هذه الرواية هي عند ابن ماجة برقم (٣٩٥٧) في الفتن، باب التثبت في الفتنة، رواه أيضًا أحمد في \" المسند \" رقم (٧٠٤٩)، وهو حديث صحيح.\n(٣) هذه الرواية رواها أبو داود برقم (٤٣٤٣) في الملاحم، باب الأمر والنهي، وأحمد، والحاكم وصححها، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٤٨٠) قائلا: وقال عاصم بن علي، قال: حدثنا عاصم بن محمد سمعت هذا الحديث الحديث من أبي فلم أحفظه، فقومه لي واقد، عن أبيه، فذكره.\nوقال الحافظ في «الفتح» (١/٦٧٤): وصله إبراهيم الحربي في غريب الحديث.","vol":"10","page":5},{"text":"٧٤٥٧ - (د) أبو ذر الغفاري﵁- قال: قال رسولُ الله - ﷺ-: «يا أبا ذرّ، قلت: لَبَّيْكَ يا رسول الله وسعديك ...» فذكر الحديث كذا قال أبو داود، ولم يذكر لفظه، وقال فيه: «كيف أنت إذا أصابَ الناسَ موت يكون البيت [فيه] بالوَصيف؟ قلت: الله ورسوله أعلم - أو قال: ما خارَ الله لي ورسوله - قال: عليك بالصبر - أو قال: تَصْبرُ - ثم قال لي: يا أبا ذرِّ، قلت: لبيك وسعديك، قال: كيف أنت إذا رأيت أحجارَ الزيت قد غَرِقَتْ بالدَّم؟ قلت: ما خار الله لي ورسوله، قال: عليك بمن أنتَ منه، قلت: يا رسول الله: أفلا آخُذُ سيفي فأضَعُهُ على عاتقي؟ قال: شاركتَ القوم إذًا، قلت: فما تأمرني؟ قال: تَلْزَمُ بَيْتَكَ، قلت: فإِن دُخل على بيتي؟ قال: إن خشيت أن يَبْهَرَكَ شعاعُ السيف، فألقِ ثوبك على وجهك، يبوء بإثمِكَ وإثمِهِ» أخرجه أبو داود (١) . ⦗٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البيت) أراد بالبيت هاهنا: القبر.\n(والوصيف) العبد: والوصيفة: الأمة، والمعنى أن الفتن تكثر، فتكثر القتلى، حتى إنه ليشترى موضع قبر يُدفن فيه الميت بعبد، من ضيق المكان عنهم، مبالغة في كثرة وقوع الفتن، أو أنه لاشتغال بعضهم ببعض وبما حدث من الفتن لا يوجد من يحفر قبر ميت ويدفنه، إلا أن يُعطيَ وصِيفًا أو قيمته.\n(يَبْهَرك) ضوء باهر: يغلب عينك ويغشى بصرها.\n(يبوء) باء بالإثم يبوء: إذا رجع به حاملًا له.\n_________\n(١) رقم (٤٢٦١) في الفتن، باب في النهي عن السعي في الفتنة، ورواه أيضًا ابن ماجة رقم (٣٩٥٨) في الفتن، باب التثبت في الفتنة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٦١ و٤٤٠٩) قال: حدثنا مسدد. وابن ماجة (٣٩٥٨) قال: حدثنا أحمد بن عبدة.\nكلاهما - مسدد، وأحمد بن عبدة - قالا: حدثنا حماد بن زيد، عن أبي عمران الجوني، عن المشعث بن طريف، عن عبد الله بن الصامت، فذكره.\n* قال أبو داود: لم يذكر المشعث في هذا الحديث غير حماد بن زيد.\n* وأخرجه أحمد (٥/١٤٩) قال: حدثنا مرحوم. وفي (٥/١٦٣) قال: حدثنا عبد العزيز بن عبد الصمد العمي.\nكلاهما - مرحوم بن عبد العزيز، وعبد العزيز بن عبد الصمد - قالا: حدثنا أبو عمران الجوني، عن عبد الله بن الصامت، فذكره. ليس فيه المشعث.","vol":"10","page":7},{"text":"٧٤٥٨ - (د) أبو ذر الغفاري ﵁ قال: قال رسولُ الله - ﷺ-: «كيف أنتم وأئمة من بعدي يستأثرون بهذا الفَيء؟ قلت: أما والذي بعثك بالحق، أضع سيفي على عاتقي، ثم أضرب به حتى ألقاك، أو ألْحَقَكَ قال: أوَلا أدُلُّك على خير من ذلك؟ تصبر حتى تلقاني» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفيء): ما يحصل للمسلمين من أموال الكفار وأملاكهم عن غير قتال ولا حرب، والاستئثار: الانفراد بالشيء، والتخصص به.\n_________\n(١) رقم (٤٧٥٩) في السنة، باب في قتل الخوارج، وفي سنده مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/١٧٩) قال: حدثنا يحيى بن آدم ويحيى بن أبي بكير قالا: حدثنا زهير. وأبو داود (٤٧٥٩) قال: حدثنا عبد الله بن محمد النفيلي. قال: حدثنا زهير. وعبد الله بن أحمد (٥/١٨٠) قال: حدثنا أبو جعفر أحمد بن محمد بن أيوب. قال: حدثنا أبو بكر، يعني ابن عياش.\nكلاهما - زهير بن معاوية، وأبو بكر بن عياش - عن مطرف بن طريف، عن أبي الجهم، عن خالد بن وهبان، فذكره.\nقلت: فيه خالد بن وهبان، لم يروله ابن داود إلا حديثين أحدهما هذا والآخر في التحذير من مخالفة الجماعة، وقال الحافظ في التهذيب (٣/١٢٥) ذكره ابن حبان في الثقات، وقال أبو حاتم: مجهول.","vol":"10","page":8},{"text":"٧٤٥٩ - (ت) عُديسة بنت أهبان بن صيفي الغفاري قالت: «جاء ⦗٩⦘ عليٌّ إلى أبي، فدعاه إلى الخروج معه، فقال له: إن خليلي وابنَ عمك عَهِد إليَّ، إِذا اختلف الناسُ: أن أتَّخِذَ سَيْفًا من خَشَب، فقد اتخذتُه، فإِن شئت خرجت به معك، فتركه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٠٤) في الفتن، باب رقم (٣٣)، ورواه أيضًا أحمد في \" المسند \" ٥ / ٦٩ و٦ / ٣٩٣ من حديث عديسة و٤ / ٢٢٥ من حديث محمد بن مسلمة، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال، قال: وفي الباب عن محمد بن مسلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٦٩) قال: حدثنا روح، قال: حدثنا عبد الله بن عبيد الديلي.\nوفي (٥/٦٩) قال: حدثنا عفان ما قال: حدثنا حماد بن سلمة، عن أبي عمرو القسملي. وفي (٦/٣٩٣) قال: حدثنا سريج بن النعمان، قال: حدثنا حماد بن زيد، عن عبد الكبير بن الحكم الغفاري، وعبد الله بن عبيد. وفي (٦/٣٩٣) قال: حدثنا مؤمل، قال: حدثنا حماد بن سلمة، قال: حدثنا شيخ يقال له أبو عمرو. وفي (٦/٣٩_) قال: حدثنا أسود بن عامر، قال: حدثنا حماد بن سلمة، عن أبي عمرو القسملي. وابن ماجة (٣٩٦٠) قال: حدثنا محمد بن بشار، قال: حدثنا صفوان بن عيسى، قال: حدثنا عبد الله بن عبيد. والترمذي (٢٢٠٣) قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل بن إبراهيم، عن عبد الله بن عبيد.\nثلاثتهم - عبد الله بن عبيد، وأبو عمرو، وعبد الكبير - عن عديسة، فذكرته.\n* رواية عفان ومؤمل عن حماد بن سلمة: جاء فيها عن ابنة أهبان.\n* رواية أسود بن عامر عن حماد، فيها عن أبي عمرو، عن أبيه أهبان.\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث عبد الله بن عبيد.","vol":"10","page":8},{"text":"٧٤٦٠ - (د ت) أبو موسى الأَشعري ﵁ أن رسولَ الله - ﷺ- قال في الفتنة «كسِّرُوا فيها قِسِيَّكم، وقَطِّعُوا فيها أوتاركم، والزموا فيها أجوافَ بيوتكم، وكونوا كابن آدم» أخرجه الترمذي، وأخرجه أبو داود بزيادة في أوله، قال: قال رسولُ الله - ﷺ-: «إن بينَ يدي الساعة فِتَنًا كقِطَع الليل المظلم، يُصبح الرجل فيها مؤمنًا، ويُمسي كافرًا، ويمسي مؤمنًا ويصبح كافرًا، القاعد فيها خير من القائم، والماشي فيها خير من الساعي، فَكَسِّرُوا قِسِيّكم، وقطّعوا أوتاركم، واضربوا سيوفكم بالحجارة، فإن دُخِلَ على أحد منكم فليكن كخير ابنَيْ آدم» وأخرجه أبو داود أيضًا إلى قوله: «خير من السَّاعي، قالوا: فما تأمرنا؟ قال: كونوا أحلاسَ بُيُوتِكم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِطَع الليل) طائفة منه، وجمعها: قِطَع، أراد: فتنة مظلمة سوداء، تعظيمًا لشأنها. ⦗١٠⦘\n(كابن آدم) أراد بقوله: كابن آدم، وقوله: (كخير ابني آدم) هو ابن آدم لصلبه هابيل الذي قتله أخوه قابيل، وما قال الله تعالى في أمرهما: ﴿لئن بسطت إليَّ يدك لتقتلني ما أنا بباسط يدي إليك لأقتلك﴾ [المائدة: ٢٨] وقوله: ﴿إنِّي أُرِيدُ أن تبوءَ بإثمي وإثمكَ فتكون من أصحاب النار﴾ [المائدة: ٢٩] .\n(أحلاس بيوتكم) فلان حلس بيته: إذا لزمه لا يفارقه، مأخوذ من الحِلس، وهو الكساء الذي يكون على ظهر البعير.\n_________\n(١) رواه الترمذي رقم (٢٢٠٥) في الفتن، باب رقم (٣٣)، وأبو داود رقم (٤٢٥٩) و(٤٢٦٢) في الفتن، باب في النهي عن السعي في الفتنة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٤٠٨) قال: حدثنا عفان، قال: حدثنا همام. وفي (٤/٤١٦) قال: حدثنا عبد الصمد، قال: حدثنا أبي. وأبو داود (٤٢٥٩) قال: حدثنا مسدد، قال: حدثنا عبد الوارث بن سعيد. وابن ماجة (٣٩٦١) قال: حدثنا عمران بن موسى الليثي، قال: حدثنا عبد الوارث بن سعيد. والترمذي (٢٢٠٤) قال: حدثنا عبد الله بن عبد الرحمن، قال: حدثنا سهل بن حماد، قال: حدثنا همام.\nكلاهما - همام، وعبد الوارث - قالا: حدثنا محمد بن جحادة، عن عبد الرحمن بن ثروان، عن هزيل ابن شرحبيل، فذكره.\n* الروايات مطولة ومختصرة.\nوقال الترمذي: هذا حديث حسن غريب صحيح، وعبد الرحمن بن ثروان هو أبو قيس الأودي.","vol":"10","page":9},{"text":"٧٤٦١ - (خ م) أبو هريرة ﵁ قال: قال رسول الله - ﷺ-: «ستكون فِتَن، القاعِدُ فيها خير من القائم، والقائم فيها خير من الماشي، والماشي فيها خير من السَّاعي، مَنْ تَشَرَّفَ لها تَسْتَشْرِفْهُ، ومَن وَجَدَ مَلْجأ أو مَعاذًا فَلْيَعُذْ به» .\nقال ابن شهاب: وحدثني أبو بكر بن عبد الرحمن عن عبد الرحمن بن مطيع [بن الأسود] عن نوفل بن معاوية بمثل حديث أبي هريرة، إلا أن أبا بكر زاد «من الصلاة صلاة من فاتته، فكأنما وُتِرَ أهله وماله» .\nوفي أخرى قال: «تكون فتنة، النائم فيها خير من اليقظان، واليقظان فيها خير من القائم، والقائم فيها خير من الساعي، فمن وجد ملجأ أو معاذًا فليستعذ» أخرجه البخاري ومسلم، وانفرد مسلم بالثالثة (١) .\n⦗١١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من تشرَّف لها تستشرفه) أي: من تطلّع إليها وتعرض لها أتته، ووقع فيها.\n(الملجأ والمعاذ) أخوان، وهما الشيء الذي يحتمى به ويركن إليه.\n(وُتِرَ أهله وماله) وترته: إذا نقَصتَه، وقيل: أصله: الجناية التي يجنيها الرجل على غيره، من قتله قريبه وأخذه ماله، فشبه ما يلحق هذا الذي تفوته هذه الصلاة بمن قتل قريبه وأخذ ماله، هذا إذا رفعت أهله وماله، ومن نصبهما جعلهما مفعولًا ثانيًا لـ \" وتر \" وأضمر فيها مفعولًا لم يسم فاعله، عائدًا إلى الذي فاتته الصلاة، ومن رفعهما لم يضمر، وأقام الأهل مقام الفاعل، لأنهم المصابون المأخوذون، واختصار هذا القول: أن من ردَّ النقص إلى الأهل وإلى المال رفعهما، ومن رده إلى الرجل نَصَبَهما.\n_________\n(١) رواه البخاري ١٣ / ٢٥ في الفتن، باب تكون فيها فتنة القاعد فيها خير من القائم، وفي الأنبياء، باب علامات النبوة في الإسلام، ومسلم (٢٨٨٦) في الفتن، باب نزول الفتن كمواقع القطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٤١) قال: حدثنا عبد العزيز الأويسي. ومسلم (٨/١٦٨) قال: حدثني عمرو الناقد، والحسن الحلواني، وعبد بن حميد. قال عبد: أخبرني. وقال الآخران: حدثنا يعقوب، وهو ابن إبراهيم بن سعد.\nكلاهما - عبد العزيز بن عبد الله الأويسي، ويعقوب - عن إبراهيم بن سعد، عن صالح بن كيسان، عن ابن شهاب، قال: حدثني ابن المسيب وأبو سلمة بن عبد الرحمن، فذكراه.\n* أخرجه أحمد (٢/٢٨٢) قال: حدثنا إبراهيم بن خالد، قال: حدثني رباح، عن معمر، عن الزهري. (ح) وحدثنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري. والبخاري (٩/٦٤) قال: حدثنا محمد بن عبيد الله. قال: حدثنا إبراهيم بن سعد، عن أبيه. (ح) وحدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. ومسلم (٨/١٦٩) قال: حدثني إسحاق بن منصور. قال: أخبرنا أبو داود الطيالسي. قال: حدثنا إبراهيم بن سعد، عن أبيه.\nكلاهما - الزهري، وسعد بن إبراهيم - عن أبي سلمة بن عبد الرحمن فذكره. ليس فيه سعيد بن المسيب. وأخرجه البخاري (٩/٦٤) قال: حدثنا محمد بن عبيد الله. قال: حدثنا إبراهيم بن سعد. قال: وحدثني صالح بن كيسان، عن ابن شهاب، عن سعيد بن المسيب، فذكره. ليس فيه أبو سلمة بن عبد الرحمن.","vol":"10","page":10},{"text":"٧٤٦٢ - (م د) أبو بكرة ﵁ قال عثمان الشحام: انطلقت أنا وفَرقَد السَّبَخي إلى مسلم بن أبي بكرة وهو في أرضه، فدخلنا عليه، فقلت: هل سمعت أباك يحدِّث في الفتن حديثًا؟ فقال: نعم، سمعت أبا بكرة يحدِّث قال: قال رسولُ الله - ﷺ-: «إنها ستكون فِتَن، ألا ثم تكون فِتنة، القاعد خير من الماشي فيها، والماشي فيها خير من السَّاعى إليها، ألا فإذا نَزَلتْ، أوْ وَقَعتْ، فمن كان له إبل فليلحق بإبله، ومن كان له غَنَم ⦗١٢⦘ فليلحق بغنمه، ومن كانت له أرض فليلحق بأرضه، قال: فقال رجل: يا رسولَ الله، أرأَيت من لم تكن له إبل ولا غنم ولا أرض؟ قال: يَعْمِد إلى سيفِهِ فَيَدُقُّ على حَدِّه بحجر ثم لْيَنْجُ إن استطاع النجاءَ، اللهم هل بَلَّغتُ؟ اللهم هل بلغت؟ اللهم هل بلغت؟ قال: فقال رجل: يا رسولَ الله، أَرأَيتَ إِن أُكرِهتُ حتى يُنْطَلق بي إلى أحد الصفَّين، أو إحدى الفئتين، فضربني رجل بسيفه، أو يجيءُ سَهْم فيقتلني؟ قال: يبوء بإِثمه وإِثمك، ويكون من أصحاب النار» أخرجه مسلم.\nوأخرجه أبو داود قال: «إنها ستكون فِتْنَة يكون المضطجع فيها خيرًا من الجالس، والجالس خيرًا من القائم، والقائم خيرًا من الماشي، والماشي خيرًا من الساعي، قالوا: يا رسولَ الله، ما تأمرنا؟ قال: من كانت له إبل فليلحق بإبله، ومن كانت له غنم فليلحق بغنمه، ومن كانت له أرض فليلحق بأرضه، قال: فمن لم يكن له شيء من ذلك؟ قال: يَعْمِدُ إلى سيفه، فيضرب بحدِّه على حَرَّة، ثم لينجُ ما استطاع النجاءَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحرة): الأرض ذات الحجارة السود، والمراد به هاهنا: نفس ⦗١٣⦘ الحَجَر، أي: ضرب حَدّ سيفه بحجر يَفُلُّ غَرْبه لئلا يقاتل.\n_________\n(١) رواه مسلم رقم (٢٨٨٧) في الفتن، باب نزول الفتن كمواقع القطر، وأبو داود رقم (٤٢٥٦) في الفتن، باب في النهي عن السعي في الفتنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٩) قال: حدثنا وكيع. وفي (٥/٤٨) قال: حدثنا روح. ومسلم (٨/١٦٩) قال: حدثني أبو كامل الجحدري فضيل بن حسين، قال: حدثنا حماد بن زيد. (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كريب. قالا: حدثنا وكيع. (ح) وحدثني محمد بن المثنى، قال: حدثنا ابن أبي عدي. وأبو داود (٤٢٥٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع.\nأربعتهم - وكيع، وروح، وحماد بن زيد، وابن أبي عدي - عن عثمان الشحام، قال: حدثني مسلم بن أبي بكرة، فذكره.\n* انتهى حديث وكيع عند قوله: «إن استطاع النجاة» ولم يذكر ما بعده.","vol":"10","page":11},{"text":"٧٤٦٣ - (د) وابصة [بن معبد] الأسدي أن ابن مسعود ﵁ قال: سمعت رسول الله - ﷺ-[يقول]: - فذكر بعض حديث أبي بكرة - وقال: «قَتْلاها كلُّهم في النار» وقال فيه: قلت: «متى ذاك يا ابن مسعود؟ قال: تلك أيام الهرْج، حيث لا يأمن الرجل جليسه، قلت: فما تأمرني إن أدركني ذلك الزمان؟ قال: تَكُفُّ لسانك ويدك، وتكون حِلْسًا من أحلاس بيتك، قال: فلما قُتِلَ عثمان: طار قلبي مَطاره، فركبت حتى أتيت دِمَشقَ، فلقيت خُرَيم بن فاتك، فحدَّثتُهُ، فحلف بالله الذي لا إله إِلا هو، لسمعتُه من رسول الله - ﷺ-، كما حدثنيه ابن مسعود» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهرج): الاختلاف والفتن، وقد جاء في بعض الحديث أنه القتل، والقتل فإنما سببه الفتن والاختلاف.\n(طار قلبي مطاره) أي: مال إلى جهة يهواها وتعلق بها.\n_________\n(١) رقم (٤٢٥٨) في الفتن، باب في النهي عن السعي في الفتنة، وفي سنده القاسم بن غزوان، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤٤٨) (٤٢٨٦) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن رجل، عن عمرو بن وابصة الأسدي، عن أبيه، فذكره.\n* وأخرجه أحمد (١/٤٤٩) (٤٢٨٧) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله، يعني ابن المبارك، قال: أخبرنا معمر، عن إسحاق بن راشد، عن عمرو بن وابصة الأسدي، عن أبيه، فذكره. سمى الرجل إسحاق بن راشد.\n* وأخرجه أبو داود (٤٢٥٨) قال: حدثنا عمرو بن عثمان، قال: حدثنا أبي، قال: حدثنا شهاب بن خراش، عن القاسم بن غزوان، عن إسحاق بن راشد الجزري، عن سالم، قال: حدثني عمرو بن وابصة الأسدي، عن أبيه وابصة، فذكره. زاد فيه سالما. قلت: في إسناده القاسم بن غزوان لم يوثقه غير ابن حبان.","vol":"10","page":13},{"text":"٧٤٦٤ - (ت د) سعد بن أبي وقاص﵁ - قال: عند فتنة عثمان بن عفان - أشهد أن رسول الله - ﷺ- قال: «إنها ستكون فِتْنَة، ⦗١٤⦘ القاعد فيها خير من القائم، والقائم خير من الماشي، والماشي خير من الساعي، قال: أفرأَيتَ إن دَخَلَ علَيَّ بَيْتي، وبَسَط يَدَهُ إليَّ ليقتلني، قال: كن كابنيْ آدم» أخرجه الترمذي، وأخرجه أبو داود بمثل حديث قبله، وهو حديث أبي بكرة، وهذا لفظ أبي داود عن حسين بن عبد الرحمن الأشجعي: أنه سمع سعد بن أبي وقاص عن النبي - ﷺ-، في هذا الحديث، قال: فقلت: يا رسول الله، أرأَيت إن دَخَل عليَّ بيتي، وبسط يده إليَّ ليقتلني؟ قال: فقال رسول الله - ﷺ-: «كن كابَنْي آدم، وتلا يزيد - يعني ابن خالد الرملي - ﴿لئن بَسَطْتَ إليَّ يَدَكَ لِتَقْتُلَنِي ...﴾ الآية [المائدة: ٢٨]» (١) .\n_________\n(١) رواه الترمذي رقم (٢١٩٥) في الفتن، باب ما جاء أنه تكون فيها فتنة القاعد فيها خير من القائم، وأبو داود رقم (٤٢٥٧) في الفتن، باب في النهي عن السعي في الفتنة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n* وأخرجه أحمد (١/١٦٨) (١٤٤٦) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا عبد الله بن لهيعة، قال: حدثنا بكير بن عبد الله بن الأشج، أنه سمع عبد الرحمن بن حسين، فذكره (لكن ابن لهيعة قلب اسمه) .\n* وأخرجه أحمد (١/١٨٥) (١٦٠٩) . والترمذي (٢١٩٤) قالا: حدثنا قتيبة بن سعيد، قال: حدثنا ليث بن سعد، عن عياش بن عباس، عن بكير بن عبد الله، عن بسر بن سعيد، أن سعد بن أبي وقاص قال.. فذكره. ليس فيه: حسين بن عبد الرحمن.\nورواية أبي داود:\nأخرجها (٤٢٥٧) قال: حدثنا يزيد بن خالد الرملي، قال: حدثنا مفضل، عن عياش، عن بكير، عن بسر بن سعيد، عن حسين، وبن عبد الرحمن الأشجعي، فذكره.\nوقال الترمذي: هذا حديث حسن وروى بعضهم هذا الحديث عن الليث بن سعد، وزاد في الإسناد رجلا.","vol":"10","page":13},{"text":"٧٤٦٥ - (م) عامر بن سعد قال: «كان سعد بن أبي وقاص - ﵁ - في إبله، فجاءه ابنه عمر، فلما رآه سعد، قال: أعوذ بالله من شر هذا الراكب، فجاء فنزل، فقال له: أنَزَلتَ في إِبلك، وغنمك وتركت الناس يتنازعون الملكَ بينهم؟ فضرب سعد في صدره، وقال: اسكت، سمعتُ رسول الله - ﷺ- يقول: إن الله يحب العبد التَّقيَّ الغنيَّ الخفيَّ» . أخرجه مسلم (١) .\n⦗١٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخفيَّ) أراد بالخفي: المعتزل عن الناس الذي يخفى عليهم مكانه.\n_________\n(١) رقم (٢٩٦٥) في الزهد، باب الزهد والرقائق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٦٨) (١٤٤١) . ومسلم (٨/٢١٤) قال: حدثنا إسحاق بن إبراهيم، وعباس بن عبد العظيم.\nثلاثتهم - أحمد، وإسحاق، وعباس - عن أبي بكر الحنفي عبد الكبير بن عبد المجيد، قال: حدثنا بكير بن مسمار، عن عامر بن سعد، فذكره.","vol":"10","page":14},{"text":"٧٤٦٦ - (خ ط د س) أبو سعيد الخدري - ﵁ - أن رسول الله - ﷺ- قال: «يُوشِكُ أن يكون خيرَ مال المسلم غَنَم يَتْبَعُ بها شَعَفَ الجبال ومواقع القَطْرِ، يَفِرُّ بدينه من الفتن» أخرجه البخاري، والموطأ وأبو داود والنسائي، وللبخاري قال عبد الرحمن بن أبي صعصعة: قال لي أبو سعيد: «إني أراك تُحِبُّ الغنم وتتخذها، فأصْلِحْها وأصلح رُعَامَهَا، فإني سمعت النبي - ﷺ- يقول: يأتي على الناس زمان تكون الغنم فيه خير مال المسلم، يَتْبَعُ بها شَعَفَ الجبال، ومواقع القطر، يَفِرُّ بدينه من الفتن» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مواقع القَطْر): المواضع التي ينزل بها المطر. ⦗١٦⦘\n(رُعامها) الرعام: المخاط الذي يسيل من أنف الشاة من داء أصابها، والشاة رَعُوم.\n_________\n(١) رواه البخاري ١ / ٦٥ و٦٦ في الإيمان، باب من الدين الفرار من الفتن، وفي بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي الرقاق، باب العزلة راحة من خلاط السوء، وفي الفتن، باب التعرب في الفتنة، والموطأ ٢ / ٩٧٠ في الاستئذان، باب ما جاء في أمر الغنم، وأبو داود رقم (٤٢٦٧) في الفتن، باب ما يرخص من البداوة في الفتنة، والنسائي ٨ / ١٢٣ و١٢٤ في الإيمان، باب الفرار بالدين من الفتن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٦٠) . وأحمد (٣/٤٣) قال: حدثنا إسحاق بن عيسى. وفي (٣/٥٧) قال: حدثنا عبد الرزاق. والبخاري (١/١١) قال: حدثنا عبد الله بن مسلمة. وفي (٤/١٥٥) قال: حدثنا إسماعيل بن أبي أويس. وفي (٩/٦٦) قال: حدثنا عبد الله بن يوسف. وأبو داود (٤٢٦٧) قال: حدثنا عبد الله بن مسلمة. والنسائي (٨/١٢٣) قال: أخبرنا هارون بن عبد الله، قال: حدثنا معن (ح) والحارث بن مسكين -قراءة عليه وأنا أسمع، عن ابن القاسم.\nسبعتهم - إسحاق، وعبد الرزاق، وعبد الله بن مسلمة، وإسماعيل، وعبد الله بن يوسف، ومعن، وابن القاسم - عن مالك.\n٢- وأخرجه الحميدي (٧٣٣) . وأحمد (٣/٦) قالا: حدثنا سفيان.\n٣- وأخرجه أحمد (٣/٣٠) . وابن ماجة (٣٩٨٠) قال: حدثنا أبو كريب.\nكلاهما - أحمد، وأبو كريب - قالا: حدثنا عبد الله بن نمير، عن يحيى بن سعيد.\n٤- وأخرجه عبد بن حميد (٩٩٣) . والبخاري (٤/٢٤١) (٨/١٢٩) قالا: حدثنا أبو نعيم، قال: حدثنا عبد العزيز بن أبي سلمة الماجشون.\nأربعتهم - مالك، وسفيان، ويحيى، والماجشون - عن عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصعة، عن أبيه، فذكره.\n* في رواية سفيان، ويحيى بن سعيد، وعبد الرزاق: عبد الله بن عبد الرحمن بن أبي صعصعة، عن أبيه وصوابه عبد الرحمن بن عبد الله بن عبد الرحمن بن أبي صعصعة، عن أبيه. انظر تحفة الأشراف (٤١٠٣) .","vol":"10","page":15},{"text":"٧٤٦٧ - (ت) أم مالك البهزية - ﵂ - قالت: «ذكر رسول الله - ﷺ- فِتْنَة، فَقَرَّبها، قالت: قلت: يا رسول الله، مَنْ خَيْرُ الناس فيها؟ قال: رجل في ماشية يُؤدِّي حقَّها، ويَعْبُدُ رَبَّهُ، ورَجُل آخِذ برأْس فَرَسِهِ يُخيفُ العَدُوّ ويُخَوِّفونَهُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٧٨) في الفتن، باب ما جاء كيف يكون الرجل في الفتنة، وفي سنده جهالة، وقال الترمذي: هذا حديث غريب من هذا الوجه. وقال أيضًا وفي الباب عن أم مبشر، وأبي سعيد الخدري، وابن عباس أقول: وللفقرة الأولى منه شاهد عند البخاري من حديث أبي سعيد الخدري ﵁، وللفقرة الثانية منه شاهد عند الترمذي من حديث ابن عباس ﵁، فالحديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤١٩) قال: حدثنا يونس بن محمد. قال: حدثنا عبد الواحد بن زياد، قال: حدثنا ليث، يعني ابن أبي سليم. والترمذي (٢١٧٧) قال: حدثنا عمران بن موسى القزاز البصري، قال: حدثنا عبد الوارث بن سعيد، قال: حدثنا محمد بن جحادة، عن رجل.\nكلاهما - ليث بن أبي سليم، ورجل لم يسم - عن طاووس، فذكره.","vol":"10","page":16},{"text":"٧٤٦٨ - (خ) محمد بن علي - ﵀ - أن حرملة - مولى أسامة - أخبره قال: «أرسلني أسامة إلى عليٍّ ليعطيني، وقال: إنه سَيَسْأَلك الآن، فيقول: ما خَلَّفَ صاحبُك؟ فقل له: يَقول لَكَ: لو كنت في شِدْق الأسد لأحببتُ أن أكونَ معك فيه، ولكن هذا أمر لم أرَهُ، قال حرملة: فسألني؟ فأخبرتُهُ، فلم يعطني شيئًا، فذهبتُ إلى حسن وحُسيْن وابن جعفر، فأوْقَروا لي رَاحِلَتي» أخرجه البخاري (١) .\n⦗١٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأوقَروا لي راحلتي) الوقر: الحمل والثقل، والراحلة: البعير القوي على الأسفار والأعمال.\n_________\n(١) ١٣ / ٥٨ في الفتن، باب قول النبي ﷺ للحسن: إن ابني هذا سيد ولعل الله أن يصلح به بين فئتين من المسلمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح٧١١٠) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان، قال: قال عمرو: أخبرني محمد بن علي، فذكره.","vol":"10","page":16},{"text":"٧٤٦٩ - (خ م) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «يُهْلِكُ أُمَّتي هذا الحَيُّ مِنْ قُرَيش، قالوا: فما تأمرنا يا رسول الله؟ قال: لو أن الناسَ اعْتَزَلُوهم؟» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ٤٥٣ في الأنبياء، باب علامات النبوة في الإسلام، وفي الفتن، باب قول النبي ﷺ: \" هلاك أمتي على أيدي أغلمة سفهاء \"، ومسلم رقم (٢٩١٧) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠١) قال: حدثنا محمد بن جعفر. والبخاري (٤/٢٤٢) قال: حدثني محمد بن عبد الرحيم. قال: حدثنا أبو معمر إسماعيل بن إبراهيم. قال: حدثنا أبو أسامة. (ح) وقال محمود: حدثنا أبو داود. ومسلم (٨/١٨٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. (ح) وحدثنا أحمد بن إبراهيم الدورقي، وأحمد بن عثمان النوفلي. قالا: حدثنا أبو داود.\nثلاثتهم - محمد بن جعفر، وأبو أسامة حماد بن أسامة، وأبو داود الطيالسي- عن شعبة، عن أبي التياح. قال: سمعت أبا زرعة، فذكره.","vol":"10","page":17},{"text":"٧٤٧٠ - (د) ثعلبة بن ضبيعة قال: دَخَلْنا على حُذَيفَةَ - ﵁ -، فقال: «إني لأعْرِفُ رجلًا لا تضره الفتنة، قلنا: من هو؟ قال: صاحب ذلك الفُسطاط، قال: فخرجنا، فإذا فُسطاط مضروب، فدخلنا، فإذا فيه محمد بن مَسْلمة، فسألناه عن ذلك؟ فقال: ما أريد أن يَشْتَمِلَ عليَّ من أمصاركم شيء، حتى تنجليَ عما انجلت» .\nوفي رواية عن حذيفة قال: «ما أحد من الناس تدركه الفتنة إِلا أنا أخافها عليه، إلا محمد بن مسلمة، فإني سمعت رسول الله - ﷺ- يقول: لا تضركَ الفتنةُ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٦٣) و(٤٦٦٤) و(٤٦٦٥) في السنة، باب ما يدل على ترك الكلام في الفتنة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٦٦٤) قال: حدثنا عمرو بن مرزوق، قال: أخبرنا شعبة، عن الأشعث بن سليم، عن أبي بردة، عن ثعلبة بن ضبيعة، فذكره. وفي (٤٦٦٥) قال: حدثنا مسدد، قال: حدثنا أبو عوانة، عن أشعث بن سليم، عن أبي بردة، عن ضبيعة بن حصين الثعلبي، فذكره والرواية الثانية أخرجها (٤٦٦٣) قال: حدثنا الحسن بن علي، قال: حدثنا يزيد، قال: أخبرنا هشام، عن محمد، فذكره.","vol":"10","page":17},{"text":"٧٤٧١ - (م ت) معقل بن يسار - ﵁ - أن النبي - ﷺ- قال: «العِبَادَةُ في الهرج كهجرة إليَّ» أخرجه مسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تنجلي) انجلتِ الفتنة: إذا سكنت وزالت.\n_________\n(١) رواه مسلم رقم (٢٩٤٨) في الفتن، باب فضل العبادة في الهرج، والترمذي رقم (٢٢٠٢) في الفتن، باب ما جاء في الهرج والعبادة فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٢٥) قال: حدثنا أبو كامل، قال: حدثنا حماد بن زيد. وعبد بن حميد (٤٠٢) قال: حدثنا روح بن عبادة، وسليمان بن حرب، قالا: حدثنا حماد بن زيد. ومسلم (٨/٢٠٨) قال: حدثنا يحيى بن يحيى، قال: أخبرنا حماد بن زيد. (ح) وحدثناه قتيبة بن سعيد، قال: حدثنا حماد. (ح) وحدثنيه أبو كامل، قال: حدثنا حماد. وابن ماجة (٣٩٨٥) قال: حدثنا حميد بن مسعدة، قال: حدثنا جعفر بن سليمان. والترمذي (٢٢٠١) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد.\nكلاهما - حماد بن زيد، وسليمان عن المعلى بن زياد.\n٢- وأخرجه أحمد (٥/٢٧) قال: حدثنا يزيد، قال: حدثنا مسلم بن سعيد الثقفي، عن منصور بن زاذان.\nكلاهما - المعلى، ومنصور - عن معاوية بن قرة، فذكره.","vol":"10","page":18},{"text":"٧٤٧٢ - (د) المقداد بن الأسود - ﵁ - قال: وايْمُ الله لقد سمعتُ رسول الله - ﷺ- يقول: «إن السعيد لَمَن جُنِّبَ الفِتَن، قالها ثلاثًا، ولَمنِ ابْتُلِيَ فصبر، فَواهًا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فواهًا) واهًا كلمة يقولها المتأسِّف على الشيء والمتعجِّب منه.\n_________\n(١) رقم (٤٢٦٣) في الفتن، باب في النهي عن السعي في الفتنة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٤٢٦٣) قال: حدثنا إبراهيم بن الحسن المصيصي، قال: حدثنا حجاج - يعني ابن محمد - قال: حدثنا الليث بن سعد، قال:حدثني معاوية بن صالح، أن عبد الرحمن بن جبير حدثه، عن أبيه، فذكره.","vol":"10","page":18},{"text":"٧٤٧٣ - (خ م س) - يزيد بن أبي عبيد - ﵁ - قال: «لَمَّا قُتِلَ عثمانُ خرج سَلَمة بن الأكوع إلى الرَّبَذة، وتزوج هناك امرأة، وَوَلَدَت له أولادًا، فلم يزل بها، حتى قبل أن يموت بليال نزل المدينة، فمات بها» أخرجه البخاري، وأخرج هو ومسلم «أن سلمة دخل على الحجاج، فقال: يا ابن الأكوع، ارتَدَدْتَ على عَقِبَيْكَ، تعزَّبتَ؟ قال: لا، ولكن رسول الله ⦗١٩⦘ ﷺ- أذِن لي في البدْو» وأخرجه النسائي إلى قوله: «عقبيك» قال: وذكر كلمة معناها «وبَدَيْتَ» وذكر باقيه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تعزَّبت) تعزَّب: بعد، تقول: عزب الشيء يعْزُب، ويعزِبُ: إذا بَعُدَ، والمراد: بَعُدت عن الجماعات والجمعات بالتزامك سُكنى البادية، هكذا شرحه الحميدي في كتابه، وقال الأزهري: تعرَّب - الرجل بالراء المهملة - إذا عاد إلى الأعراب بعد الهجرة، وأقام بالبادية، والذي جاء في كتاب مسلم الذي قرأناه: تعرَّبت - بالراء المهملة -.\n(وبديت) البدوُّ: الخروج إلى البادية، وهي البريَّة، تقول: بدوت أبدو، وقد جاء في هذا الحديث «بديت» بالياء، ولعله سهوٌ من الراوي، أو الكاتب، والأصل ما ذكرناه.\n_________\n(١) رواه البخاري ١٣ / ٣٤ و٣٥ في الفتن، باب التعرب في الفتنة، ومسلم رقم (١٨٦٢) في الإمارة، باب تحريم رجوع المهاجر إلى استيطان وطنه، والنسائي ٧ / ١٥١ في البيعة، باب المرتد أعرابيًا بعد الهجرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الفتن (١٤: ١) . ومسلم في المغازي (٧٢) . والنسائي في البيعة (٢٣) .\nثلاثتهم عن قتيبة، عن حاتم بن إسماعيل، عن يزيد بن أبي عبيد المدني، فذكره.\nتحفة الأشراف (٤/٤٤ و٤٥) .\nوقال الحافظ في «النكت الظراف»: عند البخاري فيه زيادة عن سلمة أنه أقام بالربذة وتزوج بها، وأنه قبل موته نزل المدينة فمات بها، ولم يقع كذلك في «مسلم» .","vol":"10","page":18},{"text":"٧٤٧٤ - (د) أبو هريرة (١) - ﵁ - أن النبي - ﷺ- قال: «وَيْل للعرب من شَرٍّ قد اقترب، أفلح من كفّ يده» أخرجه أبو داود (٢) .\n_________\n(١) في الأصل والمطبوع:عبد الله بن عباس، وهو خطأ.\n(٢) رقم (٤٢٤٩) في الفتن، باب ذكر الفتن ودلائلها، وإسناده صحيح، والفقرة الأولى منه في \" الصحيحين \" وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤١) قال: حدثنا محمد بن عبيد. وأبو داود (٤٢٤٩) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا عبيد الله بن موسى عن شيبان.\nكلاهما - محمد بن عبيد، وشيبان بن عبد الرحمن - عن الأعمش، عن أبي صالح، فذكره.\nقلت: الفقرة الأولى في الصحيحين وغيرهما عن زينب بن جحش.","vol":"10","page":19},{"text":"<span data-type=\"title\" id=toc-1630>الفصل الثاني: فيما ورد ذكره من الفتن، والأهواء الحادثة في الزمان</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1631>الفرع الأول: في ذكر ما سمي من الفتن</span>\n٧٤٧٥ - (خ م ت) حذيفة بن اليمان - ﵄ - قال: «كنا عند عمر، فقال: أيُّكم يحفظ حديث رسول الله - ﷺ- في الفتنة؟ فقلت: أنا أحفظه كما قال، قال: هات، إنكَ لجريء، وكيف قال؟ قلت: سمعتُ رسولَ الله - ﷺ- يقول: فِتْنَةُ الرجل في أهلِه وماله ونفسه وولده وجاره، يكفِّرها الصيامُ والصلاة والصدقة، والأمر بالمعروف والنهي عن المنكر، فقال عمر: ليس هذا أريد، إنما أريد التي تموج كموج البحر، قال: قلت: مالكَ ولها يا أمير المؤمنين؟ إن بينك وبينها بابًا مُغْلَقًا، قال: فيُكْسَرُ الباب أو يفتح؟ قال: قلت: لا، بل يُكْسَرُ، قال: ذاك أحرَى أن لا يُغْلَق أبدًا، قال: فقلنا لحذيفة: هل كان عمر يعلم منِ البابُ؟ قال: نعم، كما يعلم أن دُون غَد الليلةَ، إني حَدَّثته حديثًا ليس بالأغاليط، قال: فَهِبْنا أن ⦗٢١⦘ نسألَ حذيفة: مَنِ الباب؟ فقلنا لمسروق: سَلْهُ، فسأله، فقال: عمر»، أخرجه البخاري ومسلم، وأخرجه الترمذي إلى قوله: «بل يُكْسَرُ، قال: إذًا لا يُغْلَق إلى يوم القيامة» قال أبو وائل: فقلت لمسروق: «سَل حذيفة عن الباب، فسأله؟ فقال: عمر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لجَريء) الجرأة: الإقدام على الأمر العظيم.\n(بالأغاليط) جمع أغلوطة، وهي المسائل التي يغلَّط بها، والأحاديث التي تذكر للتكذيب.\n_________\n(١) رواه البخاري ٢ / ٧ في مواقيت الصلاة، باب الصلاة كفارة، وفي الزكاة، باب الصدقة تكفر الخطيئة، وفي الصوم، باب الصوم كفارة، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي الفتن، باب الفتنة التي تموج كموج البحر، ومسلم رقم (١٤٤) في الفتن، باب في الفتنة التي تموج كموج البحر، والترمذي رقم (٢٢٥٩) في الفتن، باب رقم (٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٤٤٧) . ومسلم (٨/١٧٤) قال: حدثنا ابن أبي عمر.\nكلاهما - الحميدي، وابن أبي عمر - قالا: حدثنا سفيان، قال: حدثنا جامع بن أبي راشد، وسليمان الأعمش.\n٢- وأخرجه أحمد (٥/٤٠١) قال: حدثنا يحيي بن سعيد. (ح) وحدثنا وكيع. (ح) وحدثنا محمد بن عبيد. والبخاري (١/١٤٠) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٢/١٤١) قال: حدثنا قتيبة، قال: حدثنا جرير. وفي (٤/٢٣٨) قال: حدثني بشر بن خالد، قال: حدثنا محمد، عن شعبة. وفيه (٤/٢٣٨) قال: حدثني بشر بن خالد، قال: حدثنا محمد، عن شعبة. وفي (٤/٢٣٨) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، عن شعبة. وفي (٩/٦٨) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. ومسلم (٨/١٧٣) قال: حدثنا محمد بن عبد الله بن نمير، ومحمد بن العلاء أبو كريب. جميعا عن أبي معاوية. (ح) وحدثناه أبو بكر بن أبي شيبة، وأبو سعيد الأشج، قالا: حدثنا وكيع. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. (ح) وحدثنا ابن أبي عمر، قال: حدثنا يحيى بن عيسى. وابن ماجة (٣٩٥٥) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو معاوية، وأبي. والنسائي في الكبرى (٣١٩) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا عيسى بن يونس.\nعشرتهم - يحيى بن سعيد، ووكيع، ومحمد بن عبيد، وجرير، وشعبة، وحفص، وأبو معاوية، وعيسى، ويحيى بن عيسى، وعبد الله بن نمير - عن الأعمش.\n٣- وأخرجه البخاري (٣/٣١) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان، قال: حدثنا جامع ابن أبي راشد.\n٤- وأخرجه الترمذي (٢٢٥٨) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة، عن الأعمش، وحماد، وعاصم بن بهدلة.\nأربعتهم - جامع، والأعمش، وحماد بن أبي سليمان، وعاصم - عن شقيق، فذكره.\n* رواية مسلم (٨/١٧٣) قال: حدثنا محمد بن عبد الله بن نمير، ومحمد بن العلاء أبو كريب. أشار المزي في تحفة الأشراف (٣٣٣٧) إلى أن شيوخ مسلم: ابن نمير، وأبو بكر. ثم قال ابن حجر في النكت الظراف: إنما هو عند مسلم: عن ابن نمير، وأبي موسى، وأبي كريب.","vol":"10","page":20},{"text":"٧٤٧٦ - (م) حذيفة بن اليمان - ﵁ - قال: كنا عند عمر فقال: أيكم سمع رسول الله - ﷺ- يذكر الفتن؟ فقال قوم: نحن سمعناه، فقال: لعلَّكم تَعْنُون فتنة الرجل في أهل وجاره؟ قالوا: أجل، قال: تلك يُكَفِّرها الصلاة والصيام والصدقة، ولكن أيُّكم سمع النبي - ﷺ- يذكر التي تموج موجَ البحر؟ قال حذيفة: فأسكتَ القومُ، فقلت: أنا، قال: أنت لله أبوك، قال حذيفة: سمعت رسول الله ﷺ يقول: تُعْرَض الفتن على القلوب كالحصير عَودًا عَودًا (١)، فأيُّ قلب أُشْربَها نُكِتَ فيه نُكتة سوداء؟ ⦗٢٢⦘ وأي قلب أنكرها نُكِتَ فيه نكتة بيضاء، حتى تصير على قلبين: أبيضَ مثل الصَّفا، فلا تَضره فتنة، ما دامت السماوات والأرضُ، والآخر: أسود مُرْبادًا، كالكوزِ مُجَخِّيًا، لا يعرف معروفًا، ولا ينكر منكرًا، إلا ما أُشرب من هواه، قال: وحدَّثته: أن بينك وبينها بابًا مُغْلَقًا، يُوشِك أن يُكْسَرَ قال عمر: أكسرًا؟ لا أبالك، فلو أنه فتح؟ لعله كان يعاد، قال: لا، بل يُكْسَرُ، وحدَّثته أن ذلك الباب رجل يقتل أو يموت، حديثًا ليس بالأغاليط، قال ربعي: «فقلت: يا أبا مالك - هو سعد بن طارق - ما أسودُ مِربادًَّا؟ قال: شدة البياض في سواد، قلت: فما الكوز مُجَخِيًا؟ قال: منكوسًا» أخرجه مسلم (٢) .\nقال الحميديُّ: قد تقدم في المتفق عليه سؤال عمر عن الفتنة - يعني الحديث الذي قبل هذا - بألفاظ أُخر، لا يتفق مع هذا إلا في يسير، فلذلك أفردنا هذا، قلت: ولو أضافه إلى المتفق لكان أولى، فإن هذا رواية من ذلك الحديث.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كالحصير عَودًا عَودًا) قال الحميدي: في بعض الروايات «عرض ⦗٢٣⦘ الحصير» والمعنى فيهما: أنها تحيط بالقلوب كالمحصور المحبوس، يقال: حصره القوم: إذا أحاطوا به، وضيَّقوا عليه، قال: وقال الليث: حصير الجَنْب: عِرْق يمتد معترضًا على الجَنْب إلى ناحية البطن، شَبَّه إحاطتَها بالقلب بإحاطة هذا العِرق بالبطن، وقوله \" عَوْدًا عَوْدًا \" أي مرَّة بعد مرة، تقول: عاد يعودُ عودَة وعَوْدًا.\n(أُشْرِبَها) أُشْرِب القلب هذا الأمر: إذا دخل فيه وقَبِلَهُ وسَكِنَ إليه، كأنه قد شَرِبه.\n(نُكِتَ فيه نكتة سوداء) أي أثر فيه أثر أسود، وهو دليل السخط ولذلك قال في حالة الرضى: نكت فيه نكتة بيضاء، حتى تصير القلوب على قلبين، أي على قسمين.\n(مربادًَّا) المرْبادُّ والمُرْبَدُّ: الذي في لونه رُبْدة، وهي بين السواد والغُبرة.\n(كالكوز مجخيًا) المُجَخِّي: المائل عن الاستقامة والاعتدال هاهنا، وجَخَّى الرجل في جلوسه: إذا جلس مستوفزًا، وجَخَّى في صلاته: إذا جافَى عضديه عن جوفه ورفع جوفه عن الأرض وخَوى.\n(فتنة الأحلاس) شبه هذه الفتنة التي أشار إليها بالأحلاس، وهي جمع حلس، وهو كساء يكون على ظهر البعير لدوام هذه الفتنة ولزومها.\n_________\n(١) ويقال: عودًا عودًا، بالضم، وهو أصوب.\n(٢) رقم (١٤٤) في الإيمان، باب بيان أن الإسلام بدأ غريبًا وسيعود غريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٨٦) (٤٠٥) قال: حدثنا يزيد بن هارون. ومسلم (١/٨٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبو خالد-يعني سليمان بن حيان -. وفي (١/٩٠) قال: حدثني ابن أبي عمر، قال: حدثنا مروان الفزاري.\nثلاثتهم - يزيد، وأبو خالد، ومروان - عن أبي مالك.\n٢- وأخرجه مسلم (١/٩٠) قال: حدثني محمد بن المثنى، وعمرو بن علي، وعقبة بن مكرم العمي، قالوا: حدثنا محمد بن أبي عدي، عن سليمان التيمي، عن نعيم بن أبي هند.\nكلاهما - أبو مالك، ونعيم - عن ربعي، فذكره.","vol":"10","page":21},{"text":"٧٤٧٧ - (د) عبد الله بن عمر - ﵄ - قال: «كنا قُعودًا عند رسول الله - ﷺ-، فذكر الفتن، فأكثر في ذكرها، حتى ذكر فتنة ⦗٢٤⦘ الأحلاس، فقال قائل: يا رسول الله، وما فتنة الأحلاس؟ قال: هي هَرَبٌ وَحَرب، ثم فتنة السَّرَّاء، دَخَنُها من تحت قَدَمَيْ رَجُلٍ من أهل بيتي، يزعم أنه مني، وليس مني، وإِنما أوليائي المتقون، ثم يصطلح الناس على رجل كوَرِك على ضِلَع، ثم فتنة الدُّهَيْماء، لا تَدَعُ أحدًا مِنْ هذه الأمة إلا لَطَمَتْهُ لَطْمة، فإذا قيل: انْقَضَتْ تمادَتْ، يُصْبحُ الرجلُ فيها مؤمنًا ويمسي كافرًا، حتى يصير الناس إلى فُسطاطين، فُسطاط إيمانٍ لا نفاق فيه، وفسطاطِ نفاقٍ لا إيمان فيه، فإِذا كان ذَاكُمُّ فانتظروا الدَّجَّال من يومِه، أو من غده» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وحَرَب) الحَرَب بفتح الراء: ذهاب المال والأهل، يقال: حَرَبَ الرجل، فهو حريب: إذا سُلِبَ أهله وماله.\n(دَخَنها): إثارتها وهَيْجُها، شبهها بالدخان الذي يرتفع، أي: أن أصل ظهورها من هذا الرجل وقوله \" من تحت قدمي رجل \" يعني: أنه يكون سبب إثارتها.\n(كورِك على ضِلع) مثل، أي: أنه لا يستقل بالملك، ولا يلائمه، كما أن الورك لا تلائم الضلع.\n(فتنة الدهيماء) أراد بالدهيماء: السوداء المظلمة، وقيل: أراد بالدهيماء: ⦗٢٥⦘ الداهية يذهب بها إلى الدُّهيم، وهي في زعم العرب: اسم ناقة، قالوا: كان من قصتها: أنه غزا عليها سبعة إخوة، فقُتِلوا عن آخرهم، وحملوا على الدُّهَيم، حتى رجعت بهم فصارت مثلًا في كل داهية.\n(فسطاطين) الفُسطاط: الخيمة الكبيرة، وتسمى مدينة مصر: الفسطاط، والمراد به في هذا الحديث: الفرقة المجتمعة المنحازة عن الفرقة الأخرى، تشبيهًا بانفراد الخيمة عن الأخرى، أو تشبيهًا بانفراد المدينة عن الأخرى، حَمْلًا على تسمية مصر بالفسطاط، ويروى بضم الفاء وكسرها.\n_________\n(١) رقم (٤٢٤٢) في الفتن، باب ذكر الفتن ودلائلها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/١٣٣) (٦١٦٨) . وأبو داود (٤٢٤٢) قال: حدثنا يحيى بن عثمان بن سعيد الحمصي.\nكلاهما - أحمد، ويحيى بن عثمان قالا: حدثنا أبو المغيرة، قال: حدثنا عبد الله بن سالم، قال: حدثنا العلاء بن عتبة الحمصي أو اليحصبي، عن عمير بن هانئ، فذكره.","vol":"10","page":23},{"text":"٧٤٧٨ - (د) أبو بكرة - ﵁ - أن رسولَ الله - ﷺ- قال: «ينزل ناس من أُمتي بغائط يسمونه البصرة، عند نهر يقال له: دِجْلَة، يكون عليه جسر، يكثر أهلها، وتكون من أمصار المهاجرين - وفي رواية: المسلمين - فإِذا كان في آخر الزمان جاء بنو قَنْطوراءَ، عِراضُ الوجوه، صِغارُ الأعيُنِ، حتى ينزلوا على شَطِّ النهرِ، فيتفرق أهلها ثلاث فرق: فرقة يأخذون أذناب البقر والبَرِّيَّة، وهلكوا، وفرقة يأخذون لأنفسهم، وكفروا، وفرقة يجعلون ذراريهم خلف ظهورهم ويقاتلونهم، وهُم الشهداء» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بغائط) الغائط: المطمئن من الأرض. ⦗٢٦⦘\n(البصرة): الحجارة البيض الرخوة، وبها سميت البصْرة.\n(بنو قَنطوراء) هم الترك، يقال: إن قنطوراء اسم جارية كانت لإبراهيم الخليل ﵇ ولدت له أولادًا، جاء من نسلهم الترك.\n_________\n(١) رقم (٤٣٠٦) في الملاحم، باب في ذكر البصرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٤٠) قال: حدثنا يزيد بن هارون. وفي (٥/٤٠) قال: حدثنا محمد بن يزيد.\nكلاهما - يزيد، ومحمد - عن العوام بن حوشب، عن سعيد بن جمهان، عن ابن أبي بكرة، فذكره.\n* وأخرجه أحمد (٥/٤٤) قال: حدثنا أبو النضر هاشم بن القاسم، قال: حدثنا الحشرج بن نباتة القيسي الكوفي، قال: حدثني سعيد بن جمهان، قال: حدثنا عبد الله بن أبي بكرة، قال: حدثني أبي، فذكره.\n* وأخرجه أحمد (٥/٤٥) قال: حدثنا سريج قال: حدثنا حشرج، عن سعيد، عن عبد الله، أو عبيد الله بن أبي بكرة، قال: حدثني أبي، فذكره.\n* وأخرجه أبو داود (٤٣٠٦) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثني أبي، قال: حدثنا سعيد بن جمهان، قال: حدثنا مسلم بن أبي بكرة، قال: سمعت أبي يحدث، فذكره.","vol":"10","page":25},{"text":"٧٤٧٩ - (د) حسان بن عطية قال: مال مكحول وابن أبي زكريا إلى خالد بن معدان، ومِلْتُ معهما، فحدثنا عن جبير بن نُفير، قال: قال لي جبير بن نفير: انطلق بنا إلى بني ذي مِخْبَرٍ - رجل من أصحاب رسول الله - ﷺ- قال: فأتيناه، فسأله جبير عن الهدنة؟ فقال: سمعت رسول الله - ﷺ- يقول: «ستصالحون الروم صلحًا آمنًا، فتغزون أنتم وهم عدوًَّا من ورائكم، فَتُنصَرونَ وتَغْنَمُونَ وتَسْلَمُونَ ثم تَرْجِعون، حتى تنزلوا بمرجٍ ذي تُلُول، فيرفع رجلٌ من أهل النصرانية الصَّليبَ، فيقول: غَلَبَ الصَّليب، فيغضَبُ رجلٌ من المسلمين فيدُقُّهُ، فعند ذلك تَغدِرُ الرُّوم وتُجمَع للملْحَمة - زاد في رواية: ويثور المسلمون إلى أسلحتهم، فَيقْتَتِلُون، فَيُكْرِمُ الله تلك العصابة بالشهادة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهدنة): الصلح الذي ينعقد بين الكفار والمسلمين، وهو في الأصل: ⦗٢٧⦘ السكون، كأنهم سكنوا عن القتال وقد يكون بين كل طائفتين اقتتلتا إذا تركتا القتال عن صلح.\n(الملحمة): معظم القتال.\n_________\n(١) رقم (٤٢٩٢) و(٤٢٩٣) في الملاحم، باب ما يذكر من ملاحم الروم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٩١) قال: حدثنا محمد بن مصعب، هو القرقساني وأبو داود (٤٢٩٣) قال: حدثنا مؤمل بن الفضل الحراني، قال: حدثنا الوليد بن مسلم. وابن ماجة (٤٠٨٩) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم.\nكلاهما - القرقساني، والوليد - قالا: حدثنا الأوزاعي، عن حسان بن عطية، عن خالد بن معدان، عن جبير بن نفير، فذكره.\n* وأخرجه أحمد (٤/٩١ و٥/٤٠٩) قال: حدثنا روح، قال: حدثنا الأوزاعي، عن حسان بن عطية، عن خالد بن معدان، فذكره، ولم يذكر جبير بن نفير.\n* وأخرجه أبو داود (٤٢٩٢) قال: حدثنا النفيلي. وابن ماجة (٤٠٨٩) قال: حدثنا أبو بكر بن أبي شيبة. كلاهما -النفيلي، وأبو بكر - قالا: حدثنا عيسى بن يونس، قال: حدثنا الأوزاعي، عن حسان بن عطية، قال: مال مكحول وابن أبي زكريا إلى خالد بن معدان وملت معهما، فحدثنا عن جبير بن نفير، قال: قال لي جبير انطلق بنا إلى ذي مخمر- وكان رجلا من أصحاب النبي -ﷺ- فانطلقت معهما، فذكره.","vol":"10","page":26},{"text":"٧٤٨٠ - (د) أم سلمة - ﵂ - قالت: قال رسول الله - ﷺ-: «يكون اختلاف عند مَوتِ خليفة، فيخرجُ رجل من أهل المدينة هاربًا إلى مكَّةَ، فيَأُتِيهِ ناس من أهلِ مكة، فيُخرِجونه وهو كاره، فيبايعونه بين الركن والمقام، ويُبْعَثُ إليه بَعْث من الشام، فيُخْسَفَ بهم بالبيداءِ بين مكة والمدينة، فإذا رأى الناسُ ذلك أتاهُ أبدال الشام، وعصائب أهْلِ العراق فيبايعونه، ثم ينشأ رجل من قريش، أخواله كَلْب، فيَبْعثُ إليه بَعْثًا، فيظهرون عليهم، وذلك بعث كلب، والخيبةُ لمن لم يشهدْ غنيمةَ كلب، فيقسم المال، ويعمل في الناس بسُنَّة نبيِّهم، ويُلْقِي الإسلامُ بجِرانِهِ إلى الأَرْض، فيلبَثُ سَبْعَ سنين - وقال بعض الرواة عن هشام، [يعني الدَّستَوائي]-: تسع سنين، ثم يُتَوَفَّى، ويصلي عليه المسلمون، وفي رواية بقصة جيش الخسف قالت: قلت: يا رسول الله، كيف بمن كان كارهًا؟ قال: يُخْسَفُ بهم، ولكن يُبْعَثُ يوم القيامة على نيته» أخرجه أبو داود (١) .\nوقد أخرج مسلم والترمذي معنى الخسف بالجيش الذي يؤمُّ البيت، مفردًاَ من هذه القصة عن أُم سلمة، وهو مذكور في فضل البيت من كتاب ⦗٢٨⦘ الفضائل من حرف الفاء، فلم نعده هنا، لاشتمال هذا على معنى غير ما اشتمل عليه ذلك الحديث.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بجرانه) الجِرَان: باطن العنق، والجمع: جُرُن، والمعنى: أنه قد قرَّ قراره واستقام، كما أن البعير إذا برك واستراح مَدَّ جِرَانَهُ على الأرض.\n_________\n(١) رقم (٤٢٨٦) و(٤٢٨٨) و(٤٢٨٩) في المهدي، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/٣١٦) قال: حدثنا عبد الصمد وحرمي -المعنى- قالا: حدثنا هشام. وأبو داود (٤٢٨٦) قال: حدثنا محمد بن المثنى. قال: حدثنا معاذ بن هشام. قال: حدثني أبي. وفي (٤٢٨٧) قال: حدثنا هارون بن عبد الله. قال: حدثنا عبد الصمد، عن همام.\nكلاهما - هشام الدستوائي، وهمام- عن قتادة، عن صالح أبي الخليل، عن صاحب له، فذكره.\n* وأخرجه أبو داود (٤٢٨٨) قال: حدثنا ابن المثنى. قال: حدثنا عمرو بن عاصم. قال: حدثنا أبو العوام. قال: حدثنا قتادة، عن أبي الخليل، عن عبد الله بن الحارث، عن أم سلمة، عن النبي -ﷺ-، بهذا الحديث، وحديث معاذ أتم.","vol":"10","page":27},{"text":"٧٤٨١ - (د) ثوبان - ﵁ - قال: قال رسول الله - ﷺ-: «يوشكُ الأُمَمُ أنْ تَدَاعَى عليكم كما تَدَاعَى الأَكَلةُ إلى قَصْعَتِها، فقال قائل: من قِلَّة نحن يومئذ؟ قال: بل أنتم يومئذ كثير، ولكنَّكم غُثاء كَغُثَاءِ السَّيْلِ، ولَيَنْزِعَنَّ الله مِنْ صدور عدوِّكم المهابةَ منكم، وليقذفنَّ في قُلُوبكم الوَهْنَ، قيل: وما الوْهنُ يا رسول الله؟ قال: حُبُّ الدُّنيا، وكراهيَةُ الموتِ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تداعى) التداعي: التتابع، أي: يدعو بعضها بعضًا فتجيب.\n(الأكَلة): جمع آكل.\n(غُثاء) الغُثَاء: ما يلقيه السّيل.\n_________\n(١) رقم (٤٢٩٧) في الملاحم، باب في تداعي الأمم على الإسلام، وفي سنده أبو عبد السلام صالح بن رستم الهاشمي، وهو مجهول، لكن قد رواه أحمد ٥ / ٢٧٨ من طريق آخر وسنده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٢٩٧) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي قال: حدثنا بشر بن بكر، قال: حدثنا ابن جابر، قال: حدثني أبو عبد السلام، فذكره.\nوبنحوه أخرجه أحمد (٥/٢٧٨) قال: حدثنا أبو النضر، قال: حدثنا بن المبارك، قال: حدثنا مرزوق أبو عبد الله الحمصي، قال: أخبرنا أبو أسماء الرحبي، فذكره.\nقلت: في مسند أبي داود: صالح بن رستم الهاشمي - أبو عبد السلام الدمشقي-،قال عنه الحافظ في التهذيب (٤/٣٩٠) قال ابن أبي حاتم سألت أبي عنه فقال:مجهول لا نعرفه، وذكره ابن حبان في الثقات.","vol":"10","page":28},{"text":"٧٤٨٢ - (م) أبو إدريس الخولاني قال: حذيفة ﵁ «والله إنِّي لأعلمُ الناس بكلِّ فِتْنَة هي كائنة فيما بيني وبين الساعة، وما بي [إلا] أن يكون رسول الله - ﷺ- أَسَرَّ إليَّ في ذلك شيئًا لم يُحَدِّثْهُ غيري، ولكنْ رسولُ الله - ﷺ- قال يومًا - وهو في مجلس يَتَحدَّثُ فيه عَنِ الفتن وَيَعُدُّهُنَّ - منها ثلاث لا يَكَدْنَ يَذَرنَ شيئًا، ومنها فِتَنٌ كرياحِ الصيف، منها صغار، ومنها كبار، فذهب أولئك الرهط الذين سمعوه معي كلُّهم غيري» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كرياح الصيف) يريد أن فيها بعض الشدة، وإنما خصَّ الصيف، لأن رياح الشتاء أقوى.\n_________\n(١) رقم (٢٨٩١) في الفتن، باب إخبار النبي ﷺ فيما يكون إلى قيام الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٨٨) قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح يعني ابن كيسان. وفيه (٥/٣٨٨) قال: حدثنا فزارة بن عمرو، قال: حدثنا إبراهيم بن سعد، قال: حدثنا صالح بن كيسان. وفي (٥/٤٠٧) قال: حدثنا أبو اليمان، قال: وأخبرنا شعيب. ومسلم (٨/١٧٢) قال: حدثني حرملة بن يحيى التجيبي، قال: أخبرنا ابن وهب، قال: أخبرني يونس.\nثلاثتهم - صالح، وشعيب، ويونس - عن ابن شهاب، عن أبي إدريس الخولاني، فذكره.","vol":"10","page":29},{"text":"٧٤٨٣ - (د) حذيفة بن اليمان - ﵁ - قال: «والله ما أَدْرِي أنَسِي أصحابي، أم تناسَوْا؟ والله ما ترك رسول الله - ﷺ- من قائد فتنة إلى انقضاء الدنيا، يبلغَ من معه ثلاثمائة فصاعدًا، إلا قد سمَّاه لنا باسمه واسم أبيه واسم قبيلته» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٢٤٣) في الفتن، باب ذكر الفتن ودلائلها، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٢٤٣) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا ابن أبي مريم، قال: أخبرنا ابن فروخ، قال: أخبرني أسامة بن زيد، قال: أخبرنا بن لقبيصة بن ذؤيب، عن أبيه، فذكره.","vol":"10","page":29},{"text":"٧٤٨٤ - (د) عبد الله بن عمر - ﵄ - قال: قال رسول الله ⦗٣٠⦘ ﷺ-: «يُوِشكُ المسلمون أن يحاصرُوا إلى المدينة، حتى يكون أبعدَ مَسالحهم: سَلاحُ» قال الزهري: سلاح: قريب من خيبر، أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مسالحهم) المسالح جمع مَسْلحة، وهم قوم ذوو سلاح، والمسلحة أيضًا كالثغر والمرقَب، يكون فيه أقوام يرقبون العدو لئلا يطرقهم، فإذا رأوه: أعلموا أصحابهم ليتأهَّبُوا له.\n_________\n(١) رقم (٤٢٥٠) في الفتن، باب ذكر الفتن ودلائلها، و(٤٢٩٩) و(٤٣٠٠)، باب في العقل من الملاحم، وفيه جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٢٥٠ و٤٢٩٩) قال: حدثت عن ابن وهب، قال: حدثنا جرير بن حازم، عن عبيد الله بن عمر، عن نافع، فذكره.\nوفي (٤٢٥١) قال: حدثنا أحمد بن صالح، عن عنبسة، عن يونس، عن الزهري، قال: وسلاح قريب من خيبر.","vol":"10","page":29},{"text":"<span data-type=\"title\" id=toc-1632>الفرع الثاني: فيما لم يذكر اسمه من الفتن</span>، وفيه عشرة أنواع\n<span data-type=\"title\" id=toc-1633>نوع أول</span>\n٧٤٨٥ - (م ت) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «بادروا بالأعمال فِتنًا كَقِطَع الليْلِ المظلم، يُصبحُ الرجلُ مؤمِنًا ويُمْسِي كافِرًا، ويُمسِي مُؤمِنًا ويُصبْحُ كافِرًا، يَبيعُ دِينَهُ بِعَرَضِ من الدُّنْيا» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (١١٨) في الإيمان، باب الحث على المبادرة بالأعمال قبل تظاهر الفتن، والترمذي رقم (٢١٩٦) في الفتن، باب ما جاء ستكون فتن كقطع الليل المظلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٣) قال: حدثنا عبد الرحمن، قال: حدثنا زهير، وفي (٢/٣٧٢) قال: حدثنا سليمان، قال: أنبأنا إسماعيل. وفي (٢/٥٢٣) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا زهير. ومسلم (١/٧٦) قال: حدثني يحيى بن أيوب، وقتيبة، وابن حجر، جميعا عن إسماعيل بن جعفر، قال ابن أيوب: حدثنا إسماعيل. والترمذي (٢١٩٥) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد.\nثلاثتهم - زهير بن محمد، وإسماعيل بن جعفر، وعبد العزيز بن محمد الدراوردي - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"10","page":30},{"text":"٧٤٨٦ - (د) عبد الله بن مسعود - ﵁ - أن رسول الله - ﷺ- قال: «يكون في هذه الأمة أربع فتن، في آخرها القتل (١)» أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبو داود المطبوعة: في آخرها الغناء.\n(٢) رقم (٤٢٤١) في الفتن، باب ذكر الفتن ودلائلها، وفي سنده رجل مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٤١) قال: حدثنا هارون بن عبد الله، قال: حدثنا أبو داود الحفري، عن بدر ابن عثمان، عن عامر، عن رجل، فذكره.\nقلت: في سنده رجل مجهول.","vol":"10","page":31},{"text":"٧٤٨٧ - (م د س) عرفجة - ﵁ - سمعت رسول الله - ﷺ- يقول: «ستكونُ هَنات وَهنات، فمن أراد أن يفرِّقَ أمَر هذه الأُمَّةِ وهي جميع، فاضرُبوهُ بالسيف كائنًا من كان» .\nوفي رواية «فاقتلوه» أخرجه مسلم.\nوفي رواية أبي داود «وهَنات» مَرَّة أخرى.\nوأخرجه النسائي، وله في أخرى قال: «رأيتُ النبي - ﷺ- على المنبر يَخْطُبُ النَّاس، فقال: إنَّها ستكونُ بعدي هَنات وَهنات، فمن رأيتموه فَارَقَ الجماعة - أو يريد أن يفرِّق أُمةَ محمد - كائنًا من كان فاقتلوه، فإن يَدَ الله على الجماعة، والشيطانُ مع من فارق الجماعة يركُضُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هَنات) جمع هَنة، وهي الخصلة من الشَّر، ولا تقال في الخير. ⦗٣٢⦘\n(يد الله على الجماعة) أي سكينته ورحمته مع القوم المتفقين المجتمعين. فإذا تفرقوا واختلفوا: أزال السكينة عنهم وأوقع بأسهم بينهم.\n_________\n(١) رواه مسلم رقم (١٨٥٢) في الإمارة، باب حكم من فرق أمر المسلمين وهو مجتمع، وأبو داود رقم (٤٧٦٢) في السنة، باب في قتل الخوارج، والنسائي ٧ / ٩٣ في تحريم الدم، باب قتل من فارق الجماعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٦١) قال: حدثنا يحيى، عن شعبة. (ح) وحدثنا هاشم بن القاسم، قال: حدثنا شعبة. وفي (٤/٣٤١) قال: حدثنا أبو النضر، قال: حدثنا شيبان. وفي (٤/١٤٣ و٥/٢٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٦/٢٢) قال: حدثني أبو بكر بن نافع، ومحمد بن بشار. قال ابن نافع: حدثنا غندر. وقال ابن بشار: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا أحمد بن خراش، قال: حدثنا حبان، قال: حدثنا أبو عوانة (ح) وحدثني القاسم بن زكريا، قال ك دحثنا عبيد الله بن موسى، عن شيبان. وفي (٦/٢٣) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا المصعب بن المقدام الخثعمي، قال: حدثنا إسرائيل. (ح) وحدثني حجاج، قال: حدثنا عارم بن الفضل، قال: حدثنا حماد بن زيد، قال: حدثنا عبد الله بن المختار، ورجل سماه. وأبو داود (٤٧٦٢) قال: حدثنا مسدد، قال: حدثنا يحيي، عن شعبة. والنسائي (٧/٩٢) قال: أخبرني أحمد بن يحيى الصوفي، قال: حدثنا أبو نعيم، قال: حدثنا يزيد بن مردانبة. وفي (٧/٩٣) قال: أخبرنا أبو علي محمد بن علي المروزي، قال: حدثنا عبد الله بن عثمان، عن أبي حمزة. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا شعبة.\nسبعتهم - شعبة، وشيبان، وأبو عوانة، وإسرائيل، وعبد الله بن المختار، ويزيد بن مردانبة، وأبو حمزة السكري - عن زياد بن علاقة، فذكره.\n* في رواية شيبان: عرفجة بن شريح الأسلمي، وفي رواية يزيد بن مردانبة عرفجة بن صريح الأشجعي، وفي رواية أبي حمزة: عرفجة بن شريح.","vol":"10","page":31},{"text":"٧٤٨٨ - (س) أسامة بن شريك - ﵁ - قال: قال رسول الله - ﷺ-: «أَيما رَجُل [خَرَجَ] يفَرِّقُ أُمَّتي فاضربُوا عُنُقَهُ» أخرجه النسائي (١) .\n_________\n(١) ٧ / ٩٣ في تحريم الدم، باب قتل من فارق الجماعة، وفي سنده زيد بن عطاء بن السائب، لم يوثقه غير ابن حبان وباقي رجاله ثقات، ولكن يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٩٣) قال: أخبرنا محمد بن قدامة، قال: حدثنا جرير، عن زيد بن عطاء بن السائب، عن زياد بن علاقة، فذكره.\nقلت: فيه زيد بن عطاء بن السائب، قال عنه الحافظ في التهذيب (٣/٤١٨): قال أبو حاتم: شيخ ليس بالمعروف، وذكره ابن حبان في الثقات.","vol":"10","page":32},{"text":"<span data-type=\"title\" id=toc-1634>نوع ثان</span>\n٧٤٨٩ - (د) معاوية بن أبي سفيان - ﵁ - قال: قام فينا رسول الله - ﷺ- فقال: «ألا إنَّ مَن كان قبلكم من أهل الكتاب افترقوا على ثنتينِ وسبعينَ مِلَّة، وإن هذه الأمة ستفترق على ثلاث وسبعين، ثِنْتان وسبعون في النار، وواحدة في الجنة، وهي الجماعة» زاد في رواية «وإنه سيخرج في أُمَّتي أقْوَام تتجارَى بهم الأَهواء، كما يتجارى الكَلَبُ بصاحبه، لا يبقى منه عِرْق ولا مَفْصِل إلا دَخَلَه» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ستفترق) قال الخطابي: قوله - ﷺ-: «ستفترق أمتي» فيه دلالة على أن هذه الفِرَق غير خارجة عن الملة والدين، إذ جعلهم من أمَّته. ⦗٣٣⦘\n(يتجارى الكَلَب) التجاري، تفاعل من الجَري، وهو الوقوع في الأهواء الفاسدة، والتداعي فيها، تشبيهًا بجري الفرس، والكَلَب: داءٌ معروف يعرِض للكلْب، إذا عَضَّ حيوانًا عَرَض له أعراض رديئة فاسدة قاتلة، فإذا تجارى بالإنسان وتمادى هلك.\n_________\n(١) رقم (٤٥٩٧) في السنة، باب شرح السنة، ورواه أيضًا أحمد في \" المسند \" (١٠٢٤)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/١٠٢) قال: حدثنا أبو المغيرة. والدارمي (٢٥٢١) قال: أخبرنا أبو المغيرة. وأبو داود (٤٥٩٧) قال: حدثنا أحمد بن حنبل، ومحمد بن يحيى، قالا: حدثنا أبو المغيرة. (ح) وحدثنا عمرو بن عثمان، قال: حدثنا بقية.\nكلاهما - أبو المغيرة، وبقية بن الوليد- قالا: حدثنا صفوان، قال: حدثني أزهر بن عبد الله الحرازي، عن أبي عامر، فذكره.\n* في رواية أحمد (أزهر بن عبد الله الهوزني) وقال: قال أبو المغيرة. في موضع آخر: الحرازي.","vol":"10","page":32},{"text":"٧٤٩٠ - (د ت) أبو هريرة - ﵁ - أنَّ رسول الله - ﷺ- قال: «تَفَّرَّقَتِ اليهودُ على إحدى وسبعين فِرْقَة، أو اثنتين وسبعين، والنصارى مثل ذلك، وستفترق أُمَّتي على ثلاث وسبعين فرقة» أخرجه الترمذي.\nوفي رواية أبي داود قال: «وتفرَّقَت النصارى على إحدى وسبعين، أو اثنتين وسبعين فرقة ...» وذكر الحديث (١) .\n_________\n(١) رواه أبو داود رقم (٤٥٩٦) في السنة، باب شرح السنة، والترمذي رقم (٢٦٤٢) في الإيمان، باب ما جاء في افتراق هذه الأمة، وقال الترمذي: حديث أبي هريرة حسن صحيح، وهو كما قال، وفي الباب عن سعد، وعبد الله بن عمرو، وعوف بن مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٣٣٢) قال: حدثنا محمد بن بشر. وأبو داود (٤٥٩٦) قال: حدثنا وهب بن بقية، عن خالد. وابن ماجة (٣٩٩١) قال:حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر. والترمذي (٢٦٤٠) قال: حدثنا الحسين بن حريث أبو عمار. قال: حدثنا الفضل بن موسى.\nثلاثتهم - محمد بن بشر، وخالد بن عبد الله، والفضل بن موسى - عن محمد بن عمرو، عن أبي سلمة، فذكره. وقال الترمذي: حديث حسن صحيح.","vol":"10","page":33},{"text":"٧٤٩١ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسول الله - ﷺ-: «ليأتينَّ على أَمَّتي ما أتى على بني إسرائيل حَذْوَ النَّعْلِ بالنَّعْل، حتى إن كان منهم من أتى أُمَّهُ علانية، ليَكُوننَّ في أمتي مَنْ يصنع ذلك، وإن بني إسرائيل تفرَّقت على ثنتين وسبعين ملة، وستفترق أُمَّتي على ثلاث وسبعين ملة، كُلُّها في النار، إلا ملة واحدة، قالوا: مَن هي ⦗٣٤⦘ يا رسول الله؟ قال: مَنْ كان على ما أنا عليه وأصحابي» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَذْو النعل بالنعل) أي: مثل النعل، لأن إحدى النعلين يُقْطَع، وتقدَّر على قدر النعل الأخرى، والحذو: التقدير، وكلُّ من عمِل عملًا مثل عمل رجلًا آخر من غير زيادة ولا نقصان، قيل: عَمَلَ فلان حَذْوَ النعل بالنعل.\n_________\n(١) رقم (٢٦٤٣) في الإيمان، باب ما جاء في افتراق هذه الأمة، وفي سنده عبد الرحمن بن زياد بن أنعم الأفريقي، وهو ضعيف، أقول: ولكن يشهد له معنى الحديثين اللذين قبله، فهو بهما حسن، وقال الترمذي: هذا حديث حسن غريب مفسر، لا نعرفه مثل هذا إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٦٤١) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الحفري، عن سفيان الثوري، عن عبد الرحمن بن زياد الإفريقي، عن عبد الله بن يزيد، فذكره.\nوقال: هذا حديث مفسر غريب لا نعرفه مثل هذا إلا من هذا الوجه.\nقلت: في إسناده عبد الرحمن بن زياد الإفريقي.","vol":"10","page":33},{"text":"<span data-type=\"title\" id=toc-1635>نوع ثالث</span>\n٧٤٩٢ - (ت) أبو واقد الليثي - ﵁ - أنَّ رسول الله - ﷺ- «لما خرج إلى غزوة حُنَيْن مَرَّ بِشَجَرَة للمشركين كانوا يُعَلِّقُونَ عليها أسلحتَهُمْ، يقال لها: ذاتُ أنواط، فقالوا: يا رسول الله، اجعل لنا ذاتَ أنواطٍ، كما لهم ذَاتُ أنواط، فقال رسولُ الله - ﷺ-: سبحان الله! هذا كما قال قومُ موسى: اجعل لنا إلهًا كما لهم آلهة، والذي نفسي بيده: لَتركَبُنَّ سَنَنَ من كان قبلَكم» أخرجه الترمذي (١) .\nوزاد رزين «حَذْوَ النعل بالنعل، والقُذَّة بالقُذَّة، حتى إنْ كان فيهم ⦗٣٥⦘ من أتى أُمَّهُ يكون فيكم، فلا أدري: أتعبدون العِجْل، أم لا؟» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنواط) جمع نَوْط، وهو مصدر نُطْتُ به كذا وكذا أنُوط نَوْطًا: إذا علقتَه به، ويسمَّى المَنْوط بالنَّوْط.\n(القُذَّة): ريشة السهم، وجمعها قُذَذ، وتكون أيضًا متساوية الأقدار، تُقَصّ كل ريشة على قدر الأخرى.\n_________\n(١) رقم (٢١٨١) في الفتن، باب ما جاء لتركبن سنن من كان قبلكم، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (٨٤٨) قال: حدثنا سفيان. وأحمد (٥/٢١٨) قال: حدثنا حجاج، قال: حدثنا ليث - يعني ابن سعد - قال: حدثني عقيل بن خالد. وفي (٥/٢١٨) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٥/٢١٨) قال: حدثنا أبو إسحاق بن سليمان، قال: حدثنا مالك ابن أنس. والترمذي (٢) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان. والنسائي في الكبرى تحفة الأشراف (١١/١٥٥١٦) عن محمد بن رافع، عن عبد الرزاق، عن معمر.\nأربعتهم - سفيان بن عيينة، وعقيل، ومعمر، ومالك - عن ابن شهاب الزهري، عن سنان بن أبي سنان الدؤلي، فذكره.\n* في رواية سعيد بن عبد الرحمن، عن سفيان أن: «رسول الله -ﷺ- لما خرج إلى خيبر ...» .\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":34},{"text":"٧٤٩٣ - (خ م) أبو سعيد الخدري - ﵁ - أنَّ رسول الله - ﷺ- قال: «لتَتَّبِعُنَّ سَنَن مَنْ كان قبلكم شِبْرًا بِشِبر، وَذِرَاعًا بِذِراع حتى لو دَخَلُوا جُحْرَ ضَبٍّ لَتَبِعْتُموهُمْ، قلنا: يا رسول الله اليهودُ والنصارى؟ قال: فَمَنْ؟» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُحْرَ ضبٍّ) الضّب: هذا الحيوان المعروف.\n(وجُحْرُهُ) ثُقْبُه الذي يأوي إليه، يعني لو دخلوا إلى ثقب الضبِّ مبالغةً لدخلتموه.\n_________\n(١) رواه البخاري ١٣ / ٢٥٥ في الاعتصام، باب قول النبي ﷺ: \" لتتبعن سنن من كان قبلكم \"، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٢٦٦٩) في العلم، باب اتباع سنن اليهود والنصارى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٨٤و ٨٩) قال: حدثنا روح، قال: حدثنا زهير بن محمد. والبخاري (٤/٢٠٦) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. وفي (٩/١٢٦) قال: حدثنا محمد بن عبد العزيز، قال: حدثنا أبو عمر هو حفص بن ميسرة الصنعاني من اليمن. ومسلم (٨/٥٧) قال: حدثني سويد بن سعيد، قال: حدثنا حفص بن ميسرة. (ح) وحدثنا عدة من أصحابنا، عن سعيد بن أبي مريم، قال: أخبرنا أبو غسان وهو محمد بن مطرف.\nثلاثتهم - زهير، وأبو غسان، وحفص - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n* أخرجه أحمد (٣/٩٤) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن زيد بن أسلم، عن رجل، عن أبي سعيد، فذكره.\n* رواه أبو إسحاق إبراهيم بن محمد بن سفيان، (راوي صحيح مسلم)، قال: حدثنا محمد بن يحيى، قال: حدثنا ابن أبي مريم، قال: حدثنا أبو غسان، قال: حدثنا زيد بن أسلم، عن عطاء بن يسار، وذكر الحديث نحوه. صحيح مسلم (٨/٥٨) وإنما ذكرنا هذا لئلا يظن أحد أن هذا الإسناد ساقه مسلم وإنما هو من زيادات أحد الرواة عنه.","vol":"10","page":35},{"text":"٧٤٩٤ - (خ) أبو هريرة - ﵁ - أنَّ رسول الله - ﷺ- قال: «لا تقومُ الساعة حتى تأخذَ أُمَّتي مأخذ (١) القُرونِ قَبْلَها شِبْرًا بِشِبر، وَذِرَاعًا بِذِرَاع، قيل له: يا رسول الله، كفَارِسَ والروم؟ قال: مَنِ الناسُ إلا أولئك؟» أخرجه البخاري (٢) .\n_________\n(١) هذه رواية النسفي، وفي رواية الأصيلي: بما أخذ، وفي بعض الروايات: بأخذ.\n(٢) ١٣ / ٢٥٤ في الاعتصام، باب قول النبي ﷺ: \" لتتبعن سنن من كان قبلكم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٥ و٣٦٧) قال: حدثنا روح. قال: حدثنا ابن أبي ذئب. وفي (٢/٣٢٧) قال: حدثنا حجاج. قال: أخبرني ابن جريج. قال: أخبرني زياد بن سعد، عن محمد بن زيد بن المهاجر بن قنفذ. وفي (٢/٣٣٦) قال: حدثنا عثمان بن عمر أبو محمد. قال: أخبرنا ابن أبي ذئب وفي (٢/٣٦٧) قال: حدثنا سريج. قال: حدثنا عبد الله بن نافع، عن ابن أبي ذئب. والبخاري (٩/١٢٦) قال: حدثنا أحمد بن يونس. قال: حدثنا ابن أبي ذئب.\nكلاهما - ابن أبي ذئب، ومحمد بن زيد بن المهاجر - عن سعيد بن أبي سعيد المقبري، فذكره.\n* لفظ رواية محمد بن زيد بن المهاجر: «والذي نفسي بيده، لتتبعن سنن الذين من قبلكم شبرا بشبر، وذراعا بذراع، وباعا فباعا، حتى لودخلوا جحر ضب لدخلتموه. قالوا: ومن هم يا رسول الله؟ أهل الكتاب؟ قال فمه» .","vol":"10","page":36},{"text":"٧٤٩٥ - (م) عائشة - ﵂ - قالت: سمعتُ رسول الله - ﷺ- يقول: «لا يَذْهَبُ الليلُ والنهار، حتى تُعبد اللاَّتُ والعُزَّى، قلت: يا رسول الله، إن كنتُ لأُظنُّ حِينَ أنزل الله تعالى: ﴿هو الذي أَرْسَلَ رَسُولَهُ بالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ على الدِّينِ كلِّهِ [وَلَوْ كَرِهَ المُشْرِكُونَ]﴾ [الصف: ٩] أن ذلك تامُّ، قال: إنَّه سَيَكونُ من ذلك ما شاء الله، ثم يَبْعَثُ الله ريحًا طَيِّبَة، فَتتَوفَّى كلَّ من كان في قلبه مثقالُ حَبة من خَرْدل من إيمان، فيبقى من لا خير فيه، فيرجعونَ إلى دِينِ آبائهم» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٠٧) في الفتن، باب لا تقوم الساعة حتى تعبد دوس ذا الخلصة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/١٨٢) قال: حدثنا أبو كامل الجحدري، وأبو معن زيد بن يزيد الرقاشي- واللفظ لأبي معن - قالا: حدثنا خالد بن الحارث. (ح) وحدثناه محمد بن المثنى، قال: حدثنا أبو بكر، وهو الحنفي.\nكلاهما - خالد بن الحارث، وأبو بكر الحنفي - قالا: حدثنا عبد الحميد بن جعفر، عن الأسود بن العلاء، عن أبي سلمة، فذكره.","vol":"10","page":36},{"text":"٧٤٩٦ - (م د ت) ثوبان - ﵁-: أنَّ رسول الله - ﷺ- قال: «إنَّما أخاف على أُمَّتي الأئمةَ المضِلِّين، فإذا وُضِعَ السيفُ في أُمتي، لم يُرفَع عنها إلى يوم القيامة، ولا تقوم الساعة حتى تلتحق قبائلُ من أمتي بالمشركين، وحتى تعبد قبائلُ من أُمتي الأوثان، وانَّه يكون في أمتي ثلاثون ⦗٣٧⦘ كذَّابون، كُلُّهم يزعم أنه نبيّ، وأنا خاتَم النبيين، ولا نبيَّ بعدي، ولا تزال طائفة من أمتي على الحق، لا يضرُّهم مَنْ خالفهم حتى يأتيَ أمر الله» قال علي بن المديني: هم أصحاب الحديث.\nهذا الحديث أورده رزين هكذا، وأخرج مسلم بعضه، وهو مذكور في «فضائل الأمة» من كتاب الفضائل.\nوأخرجه أبو داود في جملة حديث وهو مذكور في المعجزات من «كتاب النبوة» من حرف النون، وأخرجه الترمذي مفرَّقًا في ثلاثة مواضع (١) .\n_________\n(١) رواه مسلم رقم (١٩٢٠) في الإمارة، باب قوله ﷺ: \" لا تزال طائفة من أمتي ظاهرين على الحق \"، وأبو داود رقم (٤٢٥٢) في الفتن، باب ذكر الفتن ودلائلها، والترمذي رقم (٢٢٠٣) و(٢٢٢٠) و(٢٢٣٠) في الفتن، باب رقم (٣٢)، وباب ما جاء لا تقوم الساعة حتى يخرج كذابون، وباب ما جاء في الأئمة المضلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ولكنه أتى مفرقا في المصادر:\nفبلفظ: «إنما أخاف على أمتي الأئمة المضلين.» .\n١- أخرجه أحمد (٥/٢٧٨) قال: حدثنا عبد الرحمن. وفي (٥/٢٧٨) قال: حدثنا سليمان بن حرب. وفي (٥/٢٨٤) قال: حدثنا عفان. والدارمي (٢١٥) و(٢٧٥٥) قال: أخبرنا سليمان بن حرب. وأبو داود (٤٢٥٢) قال: حدثنا سليمان بن حرب، ومحمد بن عيسى. والترمذي (٢٢٢٩) قال: حدثنا قتيبة.\nخمستهم - عبد الرحمن، وسليمان، وعفان، ومحمد، وقتيبة- عن حماد بن زيد، عن أيوب.\n٢- وأخرجه ابن ماجة (٣٩٥٢) قال: حدثنا هشام بن عمار، قال: حدثنا محمد بن شعيب بن شابور، قال: حدثنا سعيد بن بشير، عن قتادة.\nكلاهما - أيوب، وقتادة - عن أبي قلابة، عن أبي أسماء، فذكره\nوبلفظ: «إذا وضع السيف في أمتي لم يرفع عنها إلى يوم القيامة» .\n١- أخرجه أحمد (٥/٢٧٨) قال: حدثنا سليمان بن حرب. وفي (٥/٢٨٤) قال: حدثنا عفان. وأبو داود (٤٢٥٢) قال: حدثنا سليمان بن حرب، ومحمد بن عيسى. والترمذي (٢٢٠٢) قال: حدثنا قتيبة.\nأربعتهم - سليمان، وعفان، ومحمد، وقتيبة - عن حماد بن زيد، عن أيوب.\n٢- وأخرجه ابن ماجه (٣٩٥٢) قال: حدثنا هشام بن عمار، قال: حدثنا محمد بن شعيب بن شابور، قال: حدثنا سعيد بن بشير، عن قتادة.\nكلاهما - أيوب، وقتادة - عن أبي قلابة، عن أبي أسماء، فذكره.\nوقال الترمذي: حديث حسن صحيح.\nوبلفظ: «لا تقوم الساعة حتى تلحق قبائل من أمتي بالمشركين، وحتى يعبدوا الأوثان» .\n١- أخرجه أحمد (٥/٢٧٨) قال: حدثنا سليمان بن حرب. وفي (٥/٢٨٤) قال: حدثنا عفان. وأبو داود (٤٢٥٢) قال: حدثنا سليمان بن حرب، ومحمد بن عيسى. والترمذي (٢٢١٩) قال: حدثنا قتيبة.\nأربعتهم - سليمان، وعفان، ومحمد، وقتيبة - عن حماد بن زيد، عن أيوب.\n٢- وأخرجه ابن ماجه (٣٩٥٢) قال: حدثنا هشام بن عمار، قال: حدثنا محمد بن شعيب بن شابور، قال: حدثنا سعيد بن بشير، عن قتادة. وبلفظ: «وإنه سيكون في أمتي ثلاثون كذابا، كلهم يزعم أنه نبي، وأنا خاتم النبين لا نبي بعدي» .\n١- أخرجه أحمد (٥/٢٧٨) قال: سليمان بن حرب. وأبو داود (٤٢٥٢) قال: حدثنا سليمان بن حرب، ومحمد بن عيسى. والترمذي (٢٢١٩) قال: حدثنا قتيبة.\nثلاثتهم - سليمان، ومحمد، وقتيبة - عن حماد بن زيد، عن أيوب.\n٢- وأخرجه ابن ماجة (٣٩٥٢) قال: حدثنا هشام بن عمار، قال: حدثنا محمد بن شعيب بن شابور، قال: حدثنا سعيد بن بشير، عن قتادة.\nكلاهما - أيوب، وقتادة - عن أبي قلابة، عن أبي إسماء، فذكره.\nوبلفظ: «لا تزال طائفة من أمتي على الحق ظاهرين، لا يضرهم من يخذلهم حتي يأتي أمر الله» .\nتقدم برقم (٦٤٤٦) .","vol":"10","page":36},{"text":"<span data-type=\"title\" id=toc-1636>نوع رابع</span>\n٧٤٩٧ - (د) سعيد بن زيد - ﵁ -: قال: «كنَّا عندَ رسول الله - ﷺ-، فذكر فتنة عَظَّمَ أمرها، فقلنا - أو قالوا - يا رسول الله، لئن أدْرَكَتْنا هذه لَنَهْلِكنَّ، فقال رسولُ الله - ﷺ-: كَلاَّ إنَّ بحسبِكم القتلَ»\nقال سعيد: «فرأيت إخواني قُتِلوا» . أخرجه أبو داود (١) .\n⦗٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بِحَسْبِكم القتل) أي: إن القتل كافيكم ومقنِعُكم.\n_________\n(١) رقم (٤٢٧٧) في الفتن، باب ما يرجى في القتل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n* أخرجه أحمد (١/١٨٩) (١٦٤٧) قال: حدثنا حماد بن أسامة، قال: أخبرني مسعر، عن عبد الملك بن ميسرة، عن هلال بن يساف، عن عبد الله بن ظالم، فذكره.\n* أخرجه أبو داود (٤٢٧٧) قال: حدثنا مسدد، قال: حدثنا أبو الأحوص سلام بن سليم، عن منصور، عن هلال بن يساف، عن سعيد بن زيد، فذكره. ولم يذكر عبد الله بن ظالم.\nوأخرجه النسائي في فضائل الصحابة رقم (١٠٢) قال: أخبرني ابن عبد الله بن عمار، قال: حدثنا قاسم الجرمي، قال: حدثنا سفيان، عن منصور، عن هلال بن يساف، عن فلان بن حيان، عن عبد الله بن ظالم، فذكره.","vol":"10","page":37},{"text":"٧٤٩٨ - (م) أبو هريرة - ﵁ -: قال: قال رسول الله - ﷺ-: «لَيأْتينَّ على الناس زمان، لا يدري القَاتِلُ في أَيِّ شيء [قَتَلَ]، ولا يدري المقتولُ في أَي شيء قُتِلَ؟ قيل: وكيف؟ قال: الهَرْجُ، القَاتِلُ والمقتولُ في النار» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٠٨) في الفتن، باب لا تقوم الساعة حتى تعبد دوس ذا الخلصة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٩٠٨) قال: وحدثنا ابن أبي عمر المكي، قال: حدثنا مروان، عن يزيد- وهو ابن كيسان - عن أبي حازم، فذكره. وبنفس الرقم قال: وحدثنا عبد الله بن عمر بن أبان وواصل بن عبد الأعلى، قالا: حدثنا محمد بن فضيل، عن أبي إسماعيل الأسلمي، عن أبي حازم، فذكره.\nوقال: وفي رواية ابن أبان قال: هو يزيد بن كيسان عن أبي إسماعيل. لم يذكر الأسلمي.","vol":"10","page":38},{"text":"٧٤٩٩ - (خ م) أسامة بن زيد - ﵄ -: قال: «أشرفَ النبيُّ - ﷺ- على أُطُم من آطام المدينة، فقال: هل تَرَوْنَ ما أرَى؟ قالوا: لا، قال: فإني لأرى مواقعَ الفِتنِ خِلال بيوتكم كمواقع القَطْرِ» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأُطُم): بناءٌ مرتفع، وجمعه آطام.\n_________\n(١) رواه البخاري ٤ / ٨١ في فضائل المدينة، باب آطام المدينة، وفي المظالم، باب الغرفة والعلية المشرفة وغير المشرفة في السطوح وغيرها، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي الفتن، باب قول النبي ﷺ: \" ويل للعرب من شر قد اقترب \"، ومسلم (٢٨٨٥) في الفتن، باب نزول الفتن كمواقع القطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه الحميدي (٥٤٢) . وأحمد (٥/٢٠٠) . والبخاري (٣/٢٧) قال: حدثنا علي، وفي (٣/١٧٤) قال: حدثنا عبد الله بن محمد. وفي (٤/٢٤٠) و(٩/٦٠) قال: حدثنا أبو نعيم. ومسلم (٨/١٦٨) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، وابن أبي عمر.\nتسعتهم - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٥/٢٠٨) والبخاري (٩/٦٠) قال: حدثني محمود. ومسلم (٨/١٦٨) قال: حدثنا عبد بن حميد.\nثلاثتهم - عن عبد الرزاق، قال: حدثنا معمر.\nكلاهما - سفيان، ومعمر - عن الزهري، قال: أخبرني عروة، فذكره.","vol":"10","page":38},{"text":"٧٥٠٠ - (د ت) عبد الله بن عمرو بن العاص - ﵄ - قال: ⦗٣٩⦘ قال رسول الله - ﷺ-: «إنَّها ستكونُ فِتْنَة تَسْتِنطِف العربَ، قتلاها في النار، اللسانُ فيها أشدُّ من وَقْعِ السيف» أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تستنطفُ) [استنطفتُ] الشيءَ: إذا أخذته كُلَّه.\n_________\n(١) رواه أبو داود رقم (٤٢٦٥) في الفتن، باب في كف اللسان، والترمذي رقم (٢١٧٩) في الفتن، باب رقم (١٦)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/٢١١) (٦٩٨٠) قال: حدثنا أسود بن عامر، قال: حدثنا حماد بن سلمة. وأبو داود (٤٢٦٥) قال: حدثنا محمد بن عبيد، قال: حدثنا حماد بن زيد. وابن ماجة (٣٩٦٧) والترمذي (٢١٧٨) قالا - ابن ماجه، والترمذي - حدثنا عبد الله بن معاوية الجمحي، قال: حدثنا حماد بن سلمة.\nكلاهما - حماد بن سلمة، وحماد بن زيد - عن ليث، عن طاووس، عن زياد سيمين كوش، فذكره.\n* في رواية أحمد. اسمه زياد بن سيما كوش.\n* في رواية الترمذي. اسمه: زياد بن سيمين كوش.\n* في رواية حماد بن زيد. قال: عن رجل يقال له زياد.\n* قال أبو داود: رواه الثوري عن ليث، عن طاووس، عن الأعجم.\n* قال الترمذي: هذا حديث حسن غريب، سمعت محمد بن إسماعيل يقول: لا يعرف لزياد بن سيمين كوش غير هذا الحديث، رواه حماد بن سلمة عن ليث فرفعه، ورواه حماد بن زيد عن ليث فأوقفه.\n* قال أبو داود (٤٢٦٦) حدثنا محمد بن عيسى بن الطباع، قال: حدثنا عبد الله بن عبد القدوس. قال: زياد سيمين كوش.","vol":"10","page":38},{"text":"٧٥٠١ - (د) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «سَتَكُون فِتْنَة صَمَّاءُ بَكْماءُ عمياءُ، مَنْ أَشْرَفَ لها استشرفت [له] وإشرافُ اللسان فيها كوقوع السيف» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صماء بكماء عمياء) البَكَم: الخَرَس في أصل الخلقة، والصمم: الطرش أراد أن هذه الفتنة لا تسمع ولا تبصر، ولا تقلع ولا ترتفع، لأنها لا حواس لها فترعوي إلى الحق، أو أنه شبَّهها -لاختلاطها وقتل البريء فيها والسقيم - بالأعمى الأصم الأخرس، الذي لا يهتدي إلى شيء، فهو يخبط خبط عشواء.\n_________\n(١) رقم (٤٢٦٤) في الفتن، باب في كف اللسان، وإسناده ضعيف، ولبعضه شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناه ضعيف: أخرجه أبو داود (٤٢٦٤) قال: حدثنا عبد الملك بن شعيب بن الليث. قال: حدثني ابن وهب. قال: حدثني الليث، عن يحيى بن سعيد. قال: قال خالد بن أبي عمران، عن عبد الرحمن بن البيلماني، عن عبد الرحمن بن هرمز، فذكره.","vol":"10","page":39},{"text":"٧٥٠٢ - (د) أبو سعيد الخدري - ﵁ - أنَّ رسول الله - ﷺ- قال «تَمْرُقُ مارِقَة عند فُرقة من المسلمين يقتلها أَوْلَى الطائفتين بالحق» . أخرجه أبو داود (١) .\n⦗٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تمرُق مارقة) مَرَق السهم في الهدَف: إذا نَفَذَ منه وخرج، والمراد: أنه تخرج طائفة من الناس على المسلمين فتحاربهم، والمارِق: الخارج عن الطاعة المفارق للجماعة.\n_________\n(١) رقم (٤٦٦٧) في السنة، باب ما يدل على ترك الكلام في الفتنة، وإسناده صحيح، ورواه أيضًا مسلم رقم (١٠٦٥) في الزكاة، باب ذكر الخوارج وصفاتهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٢٥) قال: حدثنا يحيى، عن عوف. وفي (٣/٣٢، ٤٨) قال: حدثنا وكيع، قال: حدثنا القاسم بن الفضل. وفي (٣/٤٥) قال: حدثنا بهز، قال: حدثنا أبو عوانة، عن قتادة. وفي (٣/٦٤) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن قتادة، وفي (٣/٧٩) قال: حدثنا محمد بن جعفر، قال حدثنا عوف. وفي (٣/٩٧) قال: حدثنا عفان، قال: أخبرنا القاسم بن الفضل. ومسلم (٣/١١٣) قال: حدثنا شيبان بن فروخ، قال: حدثنا القاسم وهو ابن الفضل الحداني. (ح) وحدثنا أبو الربيع الزهراني، وقتيبة بن سعيد، قال قتيبة: حدثنا أبو عوانة عن قتادة (ح) وحدثنا محمد بن المثنى، قال: حدثنا عبد الأعلى، قال: حدثنا داود وأبو داود (٤٦٦٧) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا القاسم بن الفضل.\nأربعتهم - عوف، والقاسم، وقتادة، وداود- عن أبي نضرة، فذكره.","vol":"10","page":39},{"text":"<span data-type=\"title\" id=toc-1637>نوع خامس</span>\n٧٥٠٣ - (ت) عبد الله بن عمر - ﵄ - قال: قال رسول الله - ﷺ-: «إذا مشَتْ أمتي المُطَيْطَاءَ، وخَدَمَتْها أبناءُ الملوك وفارسُ والروم: سُلِّطَ شِرارُها على خيارِها» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المطيطاء) بضم الميم والمد: المشي بتبختُرٍ، وهي مشية المتكبِّرين المفتخرين، من مطّ يَمُطّ: إذا مدَّ.\n_________\n(١) رقم (٢٢٦٢) في الفتن، باب رقم (٧٤)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٢٦١) قال: حدثنا موسى بن عبد الرحمن الكندي الكوفي، قال: حدثنا زيد بن حباب، قال: أخبرني موسى بن عبيدة. (ح) وحدثنا محمد بن إسماعيل الواسطي، قال: حدثنا أبو معاوية، عن يحيى بن سعيد.\nكلاهما - موسى بن عبيدة، ويحيى بن سعيد الأنصاري - عن عبد الله بن دينار، فذكره.\n* قال الترمذي عقب حديث موسى بن عبيدة: هذا حديث غريب. ثم قال: ولا يعرف لحديث أبي معاوية، عن يحيى بن سعيد، عن عبد الله بن دينار، عن ابن عمر أصل، إنما المعروف حديث موسى بن عبيدة. وقد روى مالك بن أنس هذا الحديث عن يحيى بن سعيد مرسلا، ولم يذكر فيه عن عبد الله بن دينار، عن ابن عمر.","vol":"10","page":40},{"text":"٧٥٠٤ - (م) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسول الله - ﷺ-: «إذا فُتِحَتْ عليكم خَزَائِنُ فارسَ والروم: أَيُّ قوم أنتم؟ قال عبد الرحمن بن عوف: نكون كما أمرنا الله ﷿، فقال رسول الله - ﷺ-: تتنافَسُونَ، ثم تتحاسدون، ثم تتدابرون، أو تتَباغضون، أو غير ذلك، ثم تنطلقون إلى مساكين المهاجرين، فَتَحْمِلُونَ بَعْضُهمْ على رقاب بعض» أخرجه مسلم (١) .\n⦗٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تتنافسون) المنافسة على الشيء: المبالغة عليه، والانفراد به.\n(تتدابرون) التدابر: كناية عن الاختلاف والافتراق، وأصله: أن يولي كلُّ واحد ظهره لأخيه، فإذا أعطاه ظهره فقد فارقه وخالفه، وبضده: إذا أقبل عليه وأعطاه وجهه.\n_________\n(١) رقم (٢٩٦٢) في الزهد والرقاق في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٢١٢) وابن ماجة (٣٩٩٦) .\nكلاهما - مسلم، وابن ماجة- عن عمرو بن سواد العامري، قال: أخبرنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، أن بكر بن سوادة حدثه، أن يزيد بن رباح، هو أبو فراس مولى عبد الله بن عمرو بن ابن العاص حدثه، فذكره.","vol":"10","page":40},{"text":"٧٥٠٥ - (ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «إذا كانَت أُمراؤُكم خيارَكم، وأغنياؤُكم سُمحاءَكم، وأمورُكم شورَى بينكم، فَظَهْرُ الأَرضِ خَير [لكم] من بطنها، وإذا كانت أمراؤُكم شِرارَكم، وأغنياؤُكم بُخَلاءَكم، وأُمورُكم إلى نسائكم، فبطنُ الأَرض خير لكم من ظهرها» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أمركم شورى) أي: مما تشاورون فيه.\n_________\n(١) رقم (٢٢٦٧) في الفتن، باب رقم (٧٨)، وفي سنده صالح المري، وهو ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث صالح المري، وصالح في حديثه غرائب لا يتابع عليها، وهو رجل صالح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٢٦٦) قال: حدثنا أحمد بن سعيد الأشقر. قال: حدثنا يونس بن محمد وهاشم بن القاسم. قالا: حدثنا صالح المري، عن سعيد الجريري، عن أبي عثمان النهدي، فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث صالح المري، وصالح المري في حديثه غرائب ينفرد بها لا يتابع عليها، وهو رجل صالح.","vol":"10","page":41},{"text":"<span data-type=\"title\" id=toc-1638>نوع سادس</span>\n٧٥٠٦ - () علي بن أبي طالب - ﵁ - أنَّ رسول الله - ﷺ- قال: «كيف بكم إذ فَسَقَ فِتْيانُكم، وطغى نِساؤُكم؟ قالوا: يا رسول الله، ⦗٤٢⦘ وإنَّ ذلك لكائن؟ قال: نعم، وأشدُّ، كيف بكم إذا لمْ تأمروا بالمعروفِ ولم تَنْهَوْا عن المنكر؟ قالوا: يا رسول الله، وإنَّ ذلك لكائن؟ قال: نعم، وأشدُ، كيف بكم إذا أمرتُم بالمنكر، ونهيُتم عن المعروف؟ قالوا: يا رسول الله وإنَّ ذلك لكائن؟ قال: نعم، وأَشدُّ، كيف بكم إذا رأيتُمُ المعروفَ منكرًا، والمنكرَ معروفًا» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طغى) الماء: إذا زاد، وطغى الإنسان: إذا تجاوز الحدَّ في الواجب، وفعل مالا يناسب محله.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ورواه بأخصر منه أبو يعلى والطبراني في \" الأوسط \" من حديث أبي هريرة ﵁، قال الهيثمي في \" مجمع الزوائد \" ٧ / ٢٨١ وفي إسناد أبي يعلى موسى بن عبيدة، وهو متروك، وفي إسناد الطبراني جرير بن مسلم ولم أعرفه، والراوي عنه شيخ الطبراني همام بن يحيى لم أعرفه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.\nقلت: ذكره الهيثمي في مجمع الزوائد (٧/٢٨٠ و٢٨١) عن أبي هريرة، قال: رواه أبو يعلى، والطبراني في الأوسط إلا أنه قال: فسق شبابكم، وفي إسناد أبي يعلى موسى بن عبيدة، هو متروك، وفي إسناد الطبراني جرير بن المسلم ولم أعرفه، والرازي عن شيخ الطبراني همام بن يحيى لم أعرفه.","vol":"10","page":41},{"text":"٧٥٠٧ - (خ) أبو مالك الأشعري - ﵁ - أو أبو عامر قال: سمعتُ رسولَ الله - ﷺ- يقول: «ليكونَنَّ من أمتي قوم يَسْتَحِلُّون الحِرَ، والحريرَ، والخمرَ، والمعازفَ، ولَينزلَنَّ أقوام إلى جَنْبِ عَلَمِ، تروح عليهم سارحة لهم، فيأتيهم رجل لحاجة، فيقولون: ارجع إلينا غَدًا، فيُبَيِّتهم الله، ويَضَعُ العَلَمَ، ويَمْسَخُ آخرين قِرَدة وخنازير إلى يوم القيامة» أخرجه البخاري (١) .\n⦗٤٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سارحة) القوم: مواشيهم، لأنها تَسْرح إلى المرعى، ثم تروح على أهلها بالعشيِّ.\n(العلَم): الجبل والعلامة.\n(فَيُبَيِّتهم) بيَّتهم العدُّو: إذا طرقهم ليلًا وهم غافلون.\n_________\n(١) رواه البخاري ١٠ / ٤٥ في الأشربة، باب ما جاء فيمن يستحل الخمر ويسميه بغير اسمه، بصيغة التعليق قال: وقال هشام بن عمار، قال الحافظ في \" الفتح \": هكذا في جميع النسخ من ⦗٤٣⦘ الصحيح من جميع الروايات مع تنوعها عن الفربري، وكذا من رواية النسفي وحماد بن شاكر، وذهل الزركشي في توضيحه فقال: معظم الرواة يذكرون هذا الحديث في البخاري معلقًا، وقد أسنده أبو ذر عن شيوخه فقال: قال البخاري حدثنا الحسين بن إدريس، حدثنا هشام بن عمار، قال: فعلى هذا يكون الحديث صحيحًا على شرط البخاري، وبذلك يرد على ابن حزم دعواه بالانقطاع. اهـ. قال الحافظ: وهذا الذي قاله خطأ نشأ عن عدم تأمل، وذلك أن القائل: حدثنا الحسين بن إدريس هو العباس بن الفضل شيخ أبي ذر لا البخاري، وإنما الذي وقع في رواية أبي ذر من الفائدة أنه استخرج هذا الحديث من رواية نفسه من غير طريق البخاري إلى هشام على عادة الحفاظ إذا وقع لهم الحديث عاليًا عن الطريق التي في الكتاب المروي لهم، يوردونها عالية عقب الرواية النازلة، وكذلك إذا وقع في بعض أسانيد الكتاب المروي خلل ما، من انقطاع أو غيره، وكان عندهم من وجه آخر سالمًا أوردوه، فجرى أبو ذر على هذه الطريقة، فروى الحديث عن شيوخه الثلاثة عن الفربري عن البخاري قال: وقال هشام بن عمار، ولما فرغ من سياقه قال أبو ذر: حدثنا أبو منصور الفضل بن العباس النضروي، حدثنا الحسين بن إدريس حدثنا هشام بن عمار به، وانظر بقية كلام الحافظ في \" الفتح \" ١٠ / ٤٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (ح٥٥٩٠) قال: وقال هشام بن عمار، قال: حدثنا صدقة بن خالد، قال: حدثنا عبد الرحمن بن يزيد بن جابر، قال: حدثنا عطية بن قيس الكلابي، قال: حدثنا عبد الرحمن بن غنم الأشعري، فذكره.\nوقال الحافظ في الفتح (١٠/٥٤) هكذا في جميع النسخ من الصحيحين من جميع الروايات مع تنوعها عن الفربري، وكذا من رواية النسفي وحماد بن شاكر.\nوفي (١٠/٥٥) قال: وقد ذكر شيخنا في شرح الترمذي وفي كلامه على علوم الحديث أن حديث هشام بن عمار جاد عنه موصولا في مستخرج الإسماعيلي، قال: حدثنا الحسن بن سفيان حدثنا هشام بن عمار، وأخرجه الطبراني في مسند الشاميين، فقال: حدثنا محمد بن يزيد بن عبد الصمد، حدثنا هشام بن عمار، وقال: وأخرجه أبو داود في سننه فقال: حدثنا عبد الوهاب بن نجده، حدثنا بشر بن بكر حدثنا عبد الرحمن بن يزيد بن جابر، بسنده انتهى.\nوننبه فيه على موضعين: أحدهما: أن الطبراني أخرج الحديث في معجمه الكبير عن موسى بن سهل الجويني وعن جعفر بن محمد الفريابي. كلاهما عن هشام، والمعجم الكبير أشهر من مسند الشاميين فعزوه إليه أولى.\nوأيضا فقد أخرجه أبو نعيم في مستخرجه على البخاري من رواية عبدان بن محمد المروزي، ومن رواية أبي بكر الباغندي كلاهما عن هشام، وأخرجه ابن حبان في صحيحه، عن الحسين بن عبد الله القطان عن هشام.\nثانيهما: قوله إن أبا داود أخرجه يوهم أنه عند أبي داود باللفظ الذي وقع فيه النزاع، وهو المعازف وليس كذلك بل لم يذكر فيه الخمر الذي وقعت ترجمة البخاري لأجله؛ فإن لفظه عند أبي داود بالسند المذكور إلى عبد الرحمن بن يزيد حدثنا عقبة بن قيس سمعت عبد الرحمن بن غنم الأشعري يقول: «حدثني أبو عامر وأبو مالك الأشعري والله ما كذبني أنه سمع رسول الله -ﷺ- يقول: ليكونن من أمتي أقوام يستحلون الحر والحرير والخمر. وذكر كلاما قال يمسخ منهم قردة وخنازير إلى يوم القيامة» نعم ساق الإسماعيلي الحديث من هذا الوجه من رواية دحيم عن بشر بن بكر بهذا الإسناد فقال: «يستحلون الحر والحرير والخمر والمعازف» الحديث قلت: هو عند أبي داود برقم (٤٠٣٩) .","vol":"10","page":42},{"text":"٧٥٠٨ - (د) يزيد بن عميرة وكان من أصحاب معاذ بن جبل - ﵁- أنه قال: «كان لا يجلس مجلسًا للذِّكْر، إلا قال حين يجلس: الله حَكَمٌ قِسْط، هلَكَ المرتابون، فقال معاذُ بن جبل يومًا: إن ورائَكم فِتَنًا يَكْثُرُ فيها المال، ويُفتَح فيها القرآنُ حتى يأخذَه المؤمنُ والمنافقُ، والرجلُ والمرأةُ، والعبدُ والحرُّ، والصغيرُ والكبيرُ، فيوشكُ قائلٌ أن يقول: ⦗٤٤⦘ ما للناس لا يتَّبعوني وقد قرأت القرآن؟ وما هم بِمُتَّبِعيَّ حتى أبتدعَ لهم غيرَه، فإياكم وما ابْتَدَع، فإنما ابتدَع ضلالة، وأحذِّركم زَيغة الحكيم، فإن الشيطان قد يقول كلمة الضلالة على لسان الحكيم، وقد يقول المنافقُ كلمةَ الحق، قال: قلت لمعاذ: وما تدري (١) رحمك الله أن الحكيم قد يقول كلمة الضلالة، وأنَّ المنافق يقول كلمة الحق؟ قال: بلى، اجتنِبْ من كلام الحكيم المشْتَهِراتِ التي يقال: ما هذه؟ ولا يَثْنِينَّك ذلك عنه، فإنه لعله يُراجع، وتَلَقَّ الحق إذا سمعته، فإن على الحق نورًا» .\nوفي رواية «ولا يُنْبِئَنَّك ذلك عنه» وفيها «بالمشتبِهات» عوض «المشتهرات» .\nوفي أخرى قال: «بَلَى، ما تشابَهَ عليكم من قول الحكيم، حتى تقول ما أراد بهذه الكلمة؟» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القِسط): العدل.\n(زيغة الحكيم) الزَّيغ، وأراد به: الميل عن الحق، والحكيم: العالم العارف، أراد به: الزلل والخطأ الذي يعرض للعالم العارف، أو يتعمَّده لقلة دِينه.\n_________\n(١) في نسخ أبي داود المطبوعة: وما يدريني.\n(٢) رقم (٤٦١١) في السنة، باب لزوم السنة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٦١١) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الهمداني، قال: حدثنا الليث، عن عقيل، عن ابن شهاب، أن يزيد بن عميرة - وكان من أصحاب معاذ بن جبل - أخبره، فذكره","vol":"10","page":43},{"text":"<span data-type=\"title\" id=toc-1639>نوع سابع</span>\n٧٥٠٩ - (خ م د) [بسر بن عبيد الله] قال: قال أَبو إدريس الخولاني: إنه سمع حذيفة - ﵁ - قال: «كان الناس يسألون رسولَ الله - ﷺ- عن الخير، وكنتُ أسأله عن الشر مخافةَ أن يدركَني، فقلتُ: يا رسولَ الله، إنَّا كنا في جاهليةِ وشرِّ، فجاءنا الله بهذا الخير، فهل بعد هذا الخيرِ من شرِّ؟ قال: نعم، قلتُ: وهل بعد ذلك الشر من خير؟ قال: نعم، وفيه دَخَن، قلت: وما دخنه؟ قال: قوم يَستَنُّون بغير سُنَّتي، وَيهدُون بغير هَدْيي، تَعْرِفُ منهم وتُنْكِرُ، فقلت: فهل بعد ذلك الخيرِ من شرِّ؟ قال: نعم، دُعاة على أبواب جهنم، من أجابهم إليها قذفوه فيها، فقلت: يا رسول الله، [صِفْهم لنا، قال: نعم من جِلْدتنا، ويتكلَّمون بألسنتنا] فقلتُ: يا رسول الله، فما ترى - وفي رواية: فما تأمرني - إن أدركني ذلك؟ قال: تَلْزَم جماعة المسلمين وإمامَهم، قلتُ: فإن لم يكن لهم جماعةُ ولا إمام؟ قال: فاعتزل تِلك الفِرَقَ كُلَّها، ولو أن تَعَضَّ بأصلِ شجرة، حتى يدرككَ الموتُ وأنت على ذلك» . أخرجه البخاري ومسلم.\nولمسلم نحوه، وفيه قلتُ: «ما دَخنُهُ؟ قال: قوم لا يستنُّون بِسُنَّتي، وسيقوم فيهم رِجَال قُلوبُهم قلوبُ الشياطين في جُثمان إنْس، قلت: كيف أصنع يا رسول الله إن أدركتُ ذلك؟ قال: تَسْمَعُ وتُطيع، وإن ⦗٤٦⦘ ضُرِبَ ظهرُك، وأُخذ مالك، فاسمع وأطع» وأخرجه البخاري أيضًا مختصرًا، قال حذيفة: «تعلَّم أصحابي الخيرَ وتعلَّمتُ الشرَّ» .\nوفي رواية أبي داود قال سُبيع بن خالد: أتيت الكوفة في زَمن فُتِحَتْ تُسْتَرُ، أجلبُ منها بِغَالًا، فدخلتُ المسجد، فإذا صَدْعٌ من الرجال، وإذا رجل جالس، تعرِفُ إذا رأيتَهُ أَنَّه من رجال الحجاز، قلتُ: مَنْ هذا؟ فَتَجَهَّمني القومُ، وقالوا: ما تعرفه؟ هذا حذيفة صاحبُ رسول الله - ﷺ-، فسمعته يقول: «إن الناس كانوا يسألون رسولَ الله - ﷺ- عن الخير، وكنتُ أسأله عن الشر، فأحدَقَهُ القوم بأبصارهم، فقال: إني قد أرى الذي تنكرون إني قلتُ: يا رسول الله، أرأَيتَ هذا الخير الذي أعطاناه الله، أيكون بعده شرّ، كما كان قبلَه؟ قال: نعم، قلت: فما العِصْمَة من ذلك؟ قال: السيفُ، قلتُ: فهل للسَّيفِ مِنْ تَقيَّة (١)؟ قال: نعم.\nوفي رواية: بعد السيف: تَقيَّة (١) على أَقذاء، وهدنة على دخن، قال: قلتُ: يا رسول الله، ثم ماذا؟ قال: إن كان لله خليفةٌ في الأرض فضرب ظهرك، وأخذ مالك، فأطِعْهُ، وإلا فَمُتْ وأنتَ عاضٌّ بجِذْلِ شجرة: قلت: ثم ماذا؟ قال: ثم يخرج الدجال، معه نهرٌ ونار، فمن وقع في ناره، وجب أجره وحُطَّ وِزْرُه، ومن وقع في نهره وجب وِزْرُهُ، وُحطَّ أجْرُهُ، قال: قلت: ثم ماذا؟ قال: ثم هي قيام الساعة» . ⦗٤٧⦘\nوفي رواية بهذا الحديث، وقال: «فإن لم تجد يومئذ خليفة، فاهْرُبْ حتى تموتَ وأنتَ عاضٌّ - وقال في آخره: قلتُ فما يكون بعد ذلك؟ قال: لو أن رَجُلًا نَتَجَ فرسًا لم تُنْتَجْ له حتى تقوم القيامة» .\nوفي أخرى له: قال نصر بن عاصم الليثي: أتينا اليشكريَّ في رهط من بني ليث، فقال: مَن القوم؟ فقلنا: بنو الليث، أتيناك نَسأَلُكَ عن حديثِ حذيفَةَ، قال: أقبلنا مع أبي موسى قافلين، وغَلتِ الدوابُّ بالكوفة، فسألتُ أبا موسى أنا وصاحبٌ لي، فأذِنَ لنا، فَقَدْمنا الكوفَةَ، فقلتُ لصاحبي: أنا داخل المسجد، فإذا قامت السّوقُ خرجتُ إليك، قال: فدخلتُ المسجدَ، فإذا فيه حَلْقَة، كأنما قُطِعَتْ رؤوسهم، يستمعون إلى حديث رجل، قال: فقمتُ عليهم، فجاء رجل، فقام إلى جنبي، فقلتُ: من هذا؟ قال: أَبَصْرِيٌّ أنتَ؟ قلت: نعم، قال: قد عرفتُ، ولو كنتَ كوِفيًَّا، لم تسأل عن هذا، قال: فدنوتُ منه، فسمعتُ حُذَيفةَ يقول: «كان الناسُ يسألونَ رسول الله - ﷺ- عن الخير، وكنتُ أسأله عن الشر، وعرفتُ أن الخيرَ لن يسبقَني، قلتُ: يا رسول الله، هل بعد هذا الشر خير؟ قال: يا حذيفة تعَلَّم كتابَ الله، واتَّبِعْ ما فيه - ثلاث مرات - قلتُ: يا رسولَ الله [هل] بعد هذا الخير شرّ؟ قال: فتنةٌ وشَرّ، قال: قلتُ: يا رسول الله [هل] بعدَ هذا الشَّرِّ خير؟ قال: يا حذيفة، تعلَّم كتاب الله، واتَّبِع ما فيه - ثلاث مرات - قلتُ: يا رسولَ الله، [هل] بعد هذا الشَّرِّ خير؟ قال: هُدْنَةٌ على دَخَن، ⦗٤٨⦘ وجماعة على أقذاء فيها، أو فيهم، قلتُ: يا رسول الله، الهدنة على الدَخن ما هي؟ قال: لا ترجع قلوبُ أقوام على الذي كانت عليه، قلت: يا رسول الله هل بعد هذا الخير شر؟ قال: يا حذيفة، تعَلَّمْ كتاب الله، واتَّبِعْ ما فيه - ثلاث مرات - قلتُ: يا رسول الله، بعد هذا الخير شرّ؟ قال: نعم فِتْنَة عَمْياءُ صَمَّاءُ، عليها دُعَاةٌ على أبواب النار، فإن مُتَّ يا حذيفة وأنتَ عاضٌّ على جِذْلِ شجرةِ خير لك من أن تَتَّبعَ أحدًا منهم» .\nوفي نسخة قال: أتينا اليَشْكُرِيَّ في رَهْط، فقلنا: أتيناك نسألك عن حديث حذيفة ... فذكر الحديث هكذا - ولم يذكر لفظه، قال: قلتُ: «يا رسول الله، هل بعد هذا الخير شر؟ قال: فتنةٌ وشر، قال: قلت: يا رسول الله، بعد هذا الشر خير؟ قال: يا حذيفة تعلَّمْ كتابَ الله، واتَّبِعْ ما فيه - ثلاث مرات - قلتُ: يا رسولَ الله، هل بعد هذا الشر خير؟ قال: هُدْنَة على دَخَنٍ، وجماعةٌ على أقذاءٍ، قلتُ: يا رسول الله، الهدنة على الدَّخَنِ ما هي؟ قال: لا ترجعُ قلوب أقوام على الذي كانت عليه، قال: قلتُ: يا رسولَ الله، بعد هذا الخير شر؟ قال: فِتْنَةٌ عمياءُ صَمَّاءُ ...» الحديث (٢) .\n⦗٤٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّدْع) [بسكون الدال، وربما حُرِّك]: الخفيف من الرجال الدقيق، فأما في الوُعُول: فلا يقال إلا بالتحريك، والخطابي لم يفرق بينهما في التحريك، وقال: هو من الرجال: الشاب المعتدل القناة، ومن الوعول: الفتى.\n(تجهَّمت فلانًا) أي: كلحت في وجهه، وتقبّضت عند لقائه.\n(فأحدقوه) يقال: أحدق به الناس، أي: أطافوا به، وأحدقوه بأبصارهم، أي: حقَّقوا النظر إليه، وجعلوا أبصارهم محيطة به.\n(العصمة): ما يعتصم به، أي: يستمسك.\n(تَقِيَّةٌ): التَّقية والتقاة بمعنى، تقول: اتقى يتقي تُقاةً وتَقية.\n(أقذاء) جمع القذى، والقذاء جمع القذاة، وهو ما يقع في العين من الأذى، وفي الشراب والطعام من تراب أو تبن، أو غير ذلك، والمراد به في الحديث: الفَسَاد الذي يكون في القلوب، أي: إنهم يتقون بعضهم بعضًا، ويظهرون الصلح والاتفاق: ولكن في باطنهم خلاف ذلك.\n(هدنة على دخن) الهدنة والدخن، قد ذكرا، وقد جاء في الحديث تفسير الدخن، قال: «لا ترجع قلوب قوم على ما كانت عليه» وأصل الدَخن: أن يكون في لون الدابة كُدورة إلى سواد، ووجه الحديث: أن تكون القلوب كهذا اللون، لا يصفوا بعضها لبعض. ⦗٥٠⦘\n(جِذْل الشجرة): أصلها، وجذل كل شيء: أصله.\n_________\n(١) في نسخ أبي داود: بقية.\n(٢) رواه البخاري ١١ / ٣٠ و٣١ في الفتن، باب كيف الأمر إذا لم تكن جماعة، وفي الأنبياء، باب علامات النبوة في الإسلام، ومسلم رقم (١٨٤٧) في الإمارة، باب وجوب ملازمة جماعة المسلمين عند ظهور الفتن وفي كل حال، وأبو داود رقم (٤٢٤٤) و(٤٢٤٥) و(٤٢٤٦) و(٤٢٤٧) في الفتن، باب ذكر الفتن ودلائلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٤٢) قال: حدثنا يحيى بن موسى. وفي (٩/٦٥) ومسلم (٦/٢٠) قالا -البخاري ومسلم -: حدثنا محمد بن المثنى. وابن ماجة (٣٩٧٩) مختصرا قال: حدثنا علي بن محمد.\nثلاثتهم - يحيى، ومحمد، وعلي -قالوا: حدثنا الوليد بن مسلم. قال: حدثني عبد الرحمن بن يزيد بن جابر، قال: حدثني بسر بن عبيد الله، قال: حدثني أبو إدريس الخولاني، فذكره.\nورواية مسلم: أخرجها (٦/٢٠) قال: حدثني محمد بن سهل بن عسكر التميمي (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي.\nكلاهما - محمد، وعبد الله - قال محمد: حدثنا، وقال عبد الله: أخبرنا يحيى بن حسان، قال: حدثنا معاوية - يعني ابن سلام -قال: حدثنا زيد بن سلام، عن أبي سلام، فذكره.\nورواية أبي داود:\n١- أخرجها أحمد (٥/٣٨٦) قال: حدثنا بهز، وأبو النضر، قالا: حدثنا سليمان بن المغيرة، قال: حدثنا حميد بن هلال. وفي (٥/٤٠٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة. وفي (٥/٤٠٤) قال: حدثنا بهز، قال: حدثنا أبو عوانة، قال: حدثنا قتادة. وأبو داود (٤٢٤٤) قال: حدثنا مسدد، قال: حدثنا أبو عوانة، عن قتادة. وفي (٤٢٤٥) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا عبد الرزاق، عن معمر، عن قتادة. وفي (٤٢٤٦) قال: حدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا سليمان- يعني ابن المغيرة - عن حميد بن هلال. والنسائي في فضائل القرآن (٥٧) قال: أخبرنا محمد بن عثمان، قال: حدثنا بهز - يعني ابن أسد -. قال: حدثنا سليمان بن المغيرة، قال: حدثنا حميد بن هلال.\nكلاهما - حميد، وقتادة- عن نصر بن عاصم الليثي.\n٢- وأخرجه أحمد (٥/٤٠٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفيه (٥/٤٠٣) قال: حدثنا عبد الصمد، قال: حدثني أبي. وفيه (٥/٤٠٣) قال: حدثنا يونس، قال: حدثنا حماد. وأبو داود (٤٢٤٧) قال: حدثنا مسدد، قال: حدثنا عبد الوارث. ثلاثتهم - شعبة، وعبد الوارث، وحماد ابن سلمة - عن أبي التياح، قال: حدثني صخر بن بدر العجلي.\n٣- وأخرجه أحمد (٥/٤٠٦) قال: حدثنا عبد الصمد، قال: حدثنا حماد، قال: حدثنا علي بن زيد.\nثلاثتهم - نصر، وصخر، علي - عن خالد بن خالد اليشكري، فذكره.\n* رواية علي بن زيد مختصرة على: «قلت: يا رسول الله، هل بعد هذا الخير شر كما كان قبله شر؟ قال: يا حذيفة: اقرأ كتاب الله واعمل بما فيه. فأعرض عني فأعدت عليه ثلاث مرات، وعلمت أنه إن كان خيرا اتبعته وإن كان شرا اجتنبته. فقلت: هل بعد هذا الخير من شر؟ قال: نعم. فتنة عمياء صماء، ودعاة ضلالة، على أبواب جهنم، من أجابهم قذفوه فيها» .\nرواية حميد بن هلال. ليس فيها ذكر السيف، ولا الدجال. وزاد: «تعلم كتاب الله واتبع ما فيه» ثلاث مرات.\nفي رواية أبي عوانة، عن قتادة، عن نصر. ورواية صخر. اسمه سبيع بن خالد.","vol":"10","page":45},{"text":"٧٥١٠ - (م د س) عبد الرحمن بن عبد رب الكعبة قال: دَخَلْتُ المسجدَ، فإذا عبد الله بن عمرو بن العاص - ﵄ - جالس في ظل الكعبة، والناس مجتمعون إليه، فأتيتُهم، فجلست إليه، فقال: «كنا مع رسول الله - ﷺ- في سفر، فنزلنا منزلًا، فمنا من يُصْلِحُ خِبَاءه، ومِنَّا مَنْ يَنْتَضِلُ، ومنا مَنْ هو في جَشَرِه، إذ نادى منادي رسول الله - ﷺ- الصلاة جامعة، فاجتمعنا إلى رسول الله - ﷺ-، فقال: إنه لم يَكُنْ نَبيّ قبلي، إلا كان حقًا عليه أن يدلّ أُمته على خير ما يعلمه لهم، ويُنذِرَهم شَرَّ ما يعلمه لهم، وإن أُمَّتكم هذه جُعِلَ عَافيتُها في أولها، وسيصيبُ آخرَها بلاء وأُمور تُنْكِرُونها، وتجيءُ فتنة فيُزِلقُ (١) بعضُها بعضًا، وتجيء الفتنة، فيقول المؤمن: هذه مُهلكتي، ثم تنكشفُ، وتجيء الفتنة، فيقول المؤمن: هذه هذه، فمن أحبَّ أن يُزَحْزَحَ عن النار، ويُدْخل الجنة، فلتأته مَنِيَّتُهُ وهو مؤمن بالله واليوم الآخر، وليأت إلى الناس الذي يحبُّ أن يؤتَى إليه، ومن بايَعَ إمامًا فأعطاه صَفْقَةَ يده وثمرة قَلْبِهِ، فليُطِعْهُ ما استطاعَ، فإن جاء آخَرُ ينازعه فاضربوا عُنُقَ الآخرَ، قال: فَدَنَوْتُ منه، فقلتُ: أَنْشُدُكَ الله، أنتَ سَمِعتَ هذا من رسول الله - ﷺ-؟ فأهْوَى إلى أُذُنَيه وقلبه بيديه، وقال: سمعَتْهُ أُذنايَ، ووعاهُ قلبي، فقلت له: هذا ابن عَمِّك معاوية يأمرنا أن نأكل أموالنا بيننا ⦗٥١⦘ بالباطل، ونقتل أنفسنا، والله تعالى يقول: ﴿يا أيُّها الذين آمنوا لا تأكلوا أموالَكم بينكم بالباطلِ إلاَّ أن تكونَ تجارةً عن تَرَاضٍ مِنكم ولا تقتلوا أنفسَكم إنَّ الله كان بكم رحيمًا﴾ [النساء: ٢٩] فسَكَتَ عني ساعة، ثم قال: أَطِعهُ في طاعة الله، واعصِه في معصية الله» أخرجه مسلم.\nوأخرج أبو داود طرفًا من آخره من قوله: «من بايَعَ إمامًا ...» إلى آخره وقد ذكرنا هذا الطرف في «كتاب الخلافة» من حرف الخاء.\nوأخرجه النسائي بطوله إلى قوله: «أنت سمعتَه من رسولِ الله - ﷺ- قال: نعم» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنْتَضِلُ) الانتضال: الرمي بالسهام.\n(جَشَره) الجشر: المال من المواشي التي ترعى أمام البيوت والديار، وقال: «جَشَرٌ يرعى في مكانه لا يراجع إلى أهله» يقال: جَشَرنا دَوابَّنا: أخرجناها إلى المرعى نجشرها جشرًا، ولا نروح إلى أهلنا.\n(فيزلق) أزلقَتْ بعضها بعضًا: دَفَع بعضها بعضًا، كأن الثانية تزحم ⦗٥٢⦘ الأولى، لسرعة ورودها عليها، ويزلق بعضها بعضًا: يعجِّلها، والإزلاق: الإعجال، في هذا الحديث إخبار من النبي - ﷺ- بما لم يكن، وهو في علم الله أمر كائن، فخرج لفظه على لفظ الماضي، تحقيقًا لوقوعه وحدوثه، وفي إعلامه به قبل وقوعه دليلٌ من دلائل النبوة، وفيه دليل على ما وظَّفَهُ عمر بن الخطاب ﵁ على الكفرة في الأمصار من الجزية ومقدارها.\n_________\n(١) في نسخ مسلم المطبوعة: فيرقق، وفي بعض النسخ: فيرفق، وفي بعضها: فيدفق.\n(٢) رواه مسلم رقم (١٨٤٤) في الإمارة، باب وجوب الوفاء ببيعة الخلفاء الأول فالأول، وأبو داود رقم (٤٢٤٨) في الفتن، باب ذكر الفتن ودلائلها، والنسائي ٧ / ١٥٣ في البيعة، باب ذكر من بايع الإمام وأعطاه صفقة يده وثمرة قلبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"10","page":50},{"text":"<span data-type=\"title\" id=toc-1640>نوع ثامن</span>\n٧٥١١ - (م) جابر - ﵁ - قال: «يُوشِكُ أهلُ العراق أن لا يُجبى إِليهم قَفِيز ولا دِرْهم، قال أبو نضرة: قلنا: من أين ذاك؟ قال: من قِبَلِ العَجَمِ يمنعون ذاك، ثم قال: يوشِكُ أهلُ الشام أن لا يُجبى إليهم دينار ولا مُدْي، قلنا: من أين ذاك؟ قال: من قِبَلِ الرُّومِ، ثم سكت هُنيَّة، ثم قال: قال رسولُ الله - ﷺ-: يكون في آخر أمتي خليفة يَحْثي المال حَثْيًا، لا يَعُدُّه عدًّا، قال: قلتُ لأبي نضرة، وأبي العلاء: أَتُرَيان أنه عمر بن عبد العزيز؟ قالا: لا» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُدْيُ): مكيال لأهل الشام يسع خمسة وأربعين رطلًا، و«القفيز» ⦗٥٣⦘ لأهل العراق ثمانية مكاكيك، و«الإردَبُّ» لأهل مصر أربعة وستون مَنًَّا وأربعة وعشرون صاعًا على أن الصاع خمسة أرطالٍ وثلث.\n_________\n(١) رقم (٢٩١٣) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٧) قالا: حدثنا إسماعيل هو ابن علية. ومسلم (٨/١٨٤) قال: حدثنا زهير بن حرب، وعلي بن حجر، قال: حدثنا إسماعيل بن إبراهيم. وفي (٨/١٨٥) قال: حدثنا ابن المثنى، قال: حدثنا عبد الوهاب.\nكلاهما - ابن علية، وعبد الوهاب- عن الجريري، عن أبي نضرة، عن جابر، فذكره.\n* وأخرجه أحمد (٣/٣٨ و٣٣٣) ومسلم (٨/٥٨١) قال: حدثني زهير بن حرب.\nكلاهما - أحمد، وزهير - قالا: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا أبي، قال: حدثنا داود، عن أبي نضرة، عن أبي سعيد، وجابر بن عبد الله، فذكراه.","vol":"10","page":52},{"text":"٧٥١٢ - (م د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنَعَتِ العراق دِرْهَمَها وقَفيزها، ومنعت الشامُ مُدْيهَا ودينارها، ومنعت مصر إِرْدَبَّها ودينارها، وعدتم من حيث بدأتم، وعدتم من حيث بدأتم، وعدتم من حيث بدأتم» . شَهدَ على ذلك لَحْمُ أبي هريرة ودَمُهُ. أخرجه مسلم.\nوفي رواية أبي داود قال: «منعت العراق قفيزها ودرهمها، ومنعت الشام مُدْيَها ودينارها، ومنعت مصر إِردَبَّها ودينارها، ثم عدتم من حيث بدأتم، ثم قالها زهير ثلاث مرات، شهد على ذلك لحمُ أبي هريرة ودمُه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (منعت) وأما قوله: «مَنَعَتْ» فله معنيان، أحدهما: أن النبيﷺ- أخبر أنهم سيسلمون وسيسقط ما وظَّف عليهم بإسلامهم، فصاروا بإسلامهم مانعين ما كان عليهم من الوظائف، واستدل على هذا بقوله: «وعُدتم من حيث بدأتم» لأن بدءهم في علم الله وفي قضائه وقدره: أنهم سيسلمون، فعادوا ⦗٥٤⦘ من حيث بدؤوا، والوجه الثاني: أنهم يرجعون عن الطاعة، ويعضده الحديث الذي أورده البخاري في «صحيحه» عن أبي هريرة قال: «كيف أنتم إذا لم تَجْبُوا دينارًا ولا دِرهمًا؟ فقيل: وكيف تُرى ذلك كائنًا؟ قال: إي والذي نفسي بيده عن قول الصادق المصدوق قيل: عمّ ذاك؟ قال: تُهتك حرمة الله وذمة رسوله فَيَشُدُّ الله على قلوب أهل الذمة فيمنعون ما في أيديهم» .\n_________\n(١) رواه مسلم رقم (٢٨٩٦) في الفتن، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب، وأبو داود رقم (٣٠٣٥) في الخراج، باب في إيقاف أرض السواد وأرض العنوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٢) قال: حدثنا أبو كامل. ومسلم (٨/١٧٥) قال: حدثنا عبيد بن يعيش، وإسحاق بن إبراهيم. قالا: حدثنا يحيى بن آدم بن سليمان مولى خالد بن خالد. وأبو داود (٣٠٣٥) قال: حدثنا أحمد بن يونس.\nثلاثتهم - أبو كامل، ويحيى بن آدم، وأحمد بن يونس - عن زهير بن معاوية، عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"10","page":53},{"text":"<span data-type=\"title\" id=toc-1641>نوع تاسع</span>\n٧٥١٣ - (م) جابر بن عبد الله - ﵄ - قال: «سمعتُ رسولَ الله - ﷺ- يقول: إن عَرْشَ إبليس على البحر، فَيَبعثُ سراياه: فَيَفْتِنُونَ النَّاسَ، فأعظمهم عنده: أعظمهم فتنة، يجيء أحدُهم، فيقول: فعلت كذا وكذا، فيقول: ما صَنَعتَ شيئًا، ثم يجيء أحدهم، فيقول: ما تركته حتى فَرَّقتُ بينه وبين امرأته، فَيُدنِيهِ منه، ويلتزمه، ويقول: نِعمَ أنت» أخرجه مسلم (١) .\n_________\n(١) في صفات المنافقين، باب تحريش الشيطان وبعثه سراياه لفتنة الناس وأن مع كل إنسان قرينًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٤) قال: حدثنا أبو معاوية. وعبد بن حميد (١٠٣٣) قال: حدثني ابن أبي شيبة، قال: حدثنا أبو معاوية ومسلم (٨/١٣٨) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، عن جرير (ح) وحدثنا أبو كريب محمد بن العلاء، وإسحاق بن إبراهيم قالا: أخبرنا معاوية.\nكلاهما - أبو معاوية، وجرير - عن الأعمش، عن أبي سفيان، فذكره.","vol":"10","page":54},{"text":"٧٥١٤ - (م) محمد بن سيرين قال: قال جندب - ﵁ -: «جئت يوم الجَرْعَةِ، فإذا رجل جالس، فقلت: لَيُهْرَاقَنَّ اليومَ هاهنا دماء، فقال ذلك الرجل: كلا والله، فقلت: بلى والله، قال: كلا والله، قلت: بلى والله، قال: كلا والله، إنه لحديث رسولِ الله - ﷺ- حَدَّثنيه، قلت له: بئسَ ⦗٥٥⦘ الجليسُ لي أَنت منذُ اليوم، تسمعني أحالفك (١)، وقد سمعته من رسولِ الله - ﷺ-، فلا تنهاني، ثم قلت: ما هذا الغضب؟ فأقبلتُ عليه وأسأله، فإذا الرجل حُذَيفة» أخرجه مسلم (٢) .\nوزاد رزين قال: وسمعتُه يقول: «إِذا كان كذا وكذا - يعني لِفتَن تكون - فقد آن لكم أن يخرج بكم الشُّرْف الجُون» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحالفك) المحالفة: مفاعلة من الحَلف، وهي اليمين.\n(الشُرْف) جمع شارف، وهي الناقة الهرمة، وقال الخطابي: الشُرُف - بضم الشين والراء - والأول أكثر، و(الجُوْنُ) السود - جمع جَون - شبه الفتن في اتصالها وامتداد أوقاتها بالشُرُف لطول أعمارها، وروي «الشُرُق» جمع شارق، وهو الذي يأتي من قبل الشرق.\n_________\n(١) قال النووي وقع في جميع نسخ بلادنا المعتمدة: أخالفك، قال القاضي عياض: ورواية شيوخنا كافة: أحالفك.\n(٢) رقم (٢٨٩٣) في الفتن، باب في الفتنة التي تموج كموج البحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الفتن (٧/٤) عن أبي موسى، ومحمد بن حاتم، كلاهما عن معاذ بن معاذ، عن ابن عون، عن محمد بن سيرين، قال: قال جندب. فذكره. تحفة الأشراف (٣/٢٢-٢٣) .","vol":"10","page":54},{"text":"٧٥١٥ - (د) أبو البختري - ﵀ - قال: أخبرني مَنْ سمع النبيَّ - ﷺ- وفي رواية: حدَّثني رجل من أصحاب رسول الله - ﷺ- أن رسولَ الله - ﷺ- قال: «لَنْ يَهْلِكَ الناسُ، أو يُعذِروا من أنفسهم» . أخرجه أبو داود (١) .\n⦗٥٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعذر فلان من نفسه) إذا أُتي من نفسه، كأنها هي التي قامت بعذرِ من لامَهَا، والمعنى: حتى تكثر ذنوبهم وعيوبهم، فتقوم الحجة عليهم، ويتضح عذر من يعاقبهم، يقال: أعذَر الرجلُ وعذر: إذا صار ذا عيب.\n_________\n(١) رقم (٤٣٤٧) في الملاحم، باب الأمر والنهي، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/٢٦٠) قال: حدثنا محمد بن جعفر. وفي (٥/٢٩٣) قال: حدثنا حسين بن محمد. وأبو داود (٤٣٤٧) قال: حدثنا سليمان بن حرب، وحفص بن عمر.\nأربعتهم - محمد بن جعفر، وحسين بن محمد، وسليمان بن حرب، وحفص - قالوا: حدثنا شعبة، عن عمرو بن مرة، عن أبي البختري، فذكره.\n* في رواية سليمان بن حرب: حدثني رجل من أصحاب النبي -ﷺ-.","vol":"10","page":55},{"text":"<span data-type=\"title\" id=toc-1642>نوع عاشر</span>\n٧٥١٦ - (م) سلمة بن الأكوع - ﵁ - أن النبيَّ - ﷺ- قال: «مَنْ سَلَّ علينا السيف فليس منَّا» أخرجه مسلم (١) .\n_________\n(١) رقم (٩٩) في الإيمان، باب قول النبي ﷺ: \"من حمل علينا السلاح فليس منا \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٤٦) قال: حدثنا بهز. والدارمي (٢٥٢٣) قال: أخبرنا أبو الوليد. ومسلم (١/٦٩) قال: حدثنا أبو بكر بن أبي شيبة، وابن نمير، قالا: حدثنا مصعب وهو ابن المقدام.\nثلاثتهم - بهز، وأبو الوليد، ومصعب - قالوا: حدثنا عكرمة بن عمار.\n- وأخرجه أحمد (٤/٥٤) قال: حدثنا أبو النضر، قال: حدثنا أيوب بن عتبة.\nكلاهما - عكرمة، وأيوب - قالا: حدثنا إياس بن سلمة، فذكره.","vol":"10","page":56},{"text":"٧٥١٧ - (خ م ت) أبو موسى الأشعري - ﵁ - أن النبيَّ - ﷺ- قال: «من حَمَل علينا السلاح فليس منا» . أخرجه البخاري ومسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَنْ حَمَلَ علينا السلاح فليس منا) معناه: حمل السلاح على المسلمين لكونهم مسلمين، فليس بمسلم، وأما إذا لم يحمل لأجل الإسلام، فقد اختلف ⦗٥٧⦘ في معنى قوله: «فليس منا» فقيل: ليس متخلِّقًا بأخلاقنا وأفعالنا، وقيل: ليس مثلنا.\n_________\n(١) رواه البخاري ١٣ / ٢٠ في الفتن، باب قول النبي ﷺ: \"من حمل علينا السلاح فليس منا \"، ومسلم رقم (١٠٠) في الإيمان، باب قول النبي ﷺ: \"من حمل علينا السلاح فليس منا \"، والترمذي رقم (١٤٥٩) في الحدود، باب ما جاء فيمن شهر السلاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٦٢) وفي الأدب المفرد (١٢٨١) قال: حدثنا محمد بن العلاء. ومسلم (١/٦٩) قال: حدثنا أبو بكر بن أبي شيبة، وعبد الله بن براد الأشعري، وأبو كريب. وابن ماجه (٢٥٧٧) قال: حدثنا محمود بن غيلان، وأبو كريب، ويوسف بن موسى، وعبد الله بن برادة. والترمذي (١٤٥٩) قال: حدثنا أبو كريب، وأبو السائب سلم بن جنادة.\nستتهم - محمد بن العلاء أبو كريب، وأبو بكر بن أبي شيبة، وعبد الله بن براد، ومحمود بن غيلان، ويوسف بن موسى، وأبو السائب - عن أبي أسامة، عن بريد بن عبد الله بن أبي بردة، عن أبي بردة، فذكره.","vol":"10","page":56},{"text":"٧٥١٨ - (خ م ت س) عبد الله بن عمر - ﵄ - أن النبيَّ - ﷺ- قال: «من حَمَل علينا السلاح فليس منا» أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n_________\n(١) رواه البخاري ١٣ / ٢٠ في الفتن، باب قول النبي ﷺ: \"من حمل علينا السلاح فليس منا \"، وفي الديات، باب قول الله تعالى: ﴿ومن أحياها﴾، ومسلم رقم (٩٨) في الإيمان، باب قول النبي ﷺ: \" من حمل علينا السلاح فليس منا \"، وهو ليس عند الترمذي، ورواه النسائي ٧ / ١١٧ و١١٨ في تحريم الدم، باب من شهر سيفه ثم وضعه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٣) (٤٤٦٧) قال: حدثنا معتمر. وفي (٢/١٦) (٤٦٤٩) و(٢/٥٣) (٥١٤٩) قال: حدثنا يحيى بن سعيد. وفي (٢/١٤٢) (٦٢٧٧) قال: حدثنا ابن نمير، ومحمد بن عبيد. ومسلم (١/٦٩) قال: حدثني زهير بن حرب، ومحمد بن المثنى، قالا: حدثنا يحيى، وهو القطان. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، وابن نمير. وابن ماجة (٢٥٧٦) قال: حدثنا عبد الله بن عامر بن البراد بن يوسف بن بريد بن أبي بردة بن أبي موسى الأشعري، قال: حدثنا أبو أسامة. خمستهم - معتمر، ويحيى، وابن نمير، وابن عبيد، وأبو أسامة - عن عبيد الله.\n٢- وأخرجه أحمد (٢/٥٣) (٥١٤٩) قال: حدثنا عبد الرحمن. والبخاري (٩/٦٢) قال: حدثنا عبد الله بن يوسف. ومسلم (١/٦٩) قال: حدثنا يحيى بن يحيى.\nثلاثتهم - عبد الرحمن، وعبد الله، ويحيى - عن مالك.\n٣- وأخرجه أحمد (٢/١٥٠) (٦٣٨١) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب.\n٤- وأخرجه البخاري (٩/٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية.\n٥- وأخرجه النسائي (٧/١١٧) قال: أخبرنا أحمد بن عمرو بن السرح، قال: أنبأنا ابن وهب، قال: أخبرني مالك، وعبد الله بن عمر، وأسامة بن زيد، ويونس بن زيد.\nسبعتهم - عبيد الله، ومالك، وأيوب، وجويرية، وعبد الله بن عمر العمري، وأسامة، ويونس - عن نافع، فذكره.","vol":"10","page":57},{"text":"٧٥١٩ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «من حَمل علينا السلاح فليس منا، ومَن غشَّنا فليس منا» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٠١) في الإيمان، باب قول النبي ﷺ: \" من غشنا فليس منا \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب. والبخاري في الأدب المفرد (١٢٨٠) قال: حدثنا خالد بن مخلد. قال: حدثنا سليمان بن بلال. ومسلم (١/٦٩) قال: حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب، وهو ابن عبد الرحمن القاري. (ح) وحدثنا أبو الأحوص محمد بن حيان. وقال: حدثنا ابن أبي حازم. وابن ماجة (٢٥٧٥) قال: حدثنا يعقوب بن حميد بن كاسب. قال: حدثنا عبد العزيز بن أبي حازم.\nثلاثتهم - يعقوب بن عبد الرحمن، وسليمان بن بلال، وعبد العزيز بن أبي حازم - عن سهيل بن أبي صالح، عن أبيه، فذكره.\n* رواية سليمان بن بلال وعبد العزيز بن أبي حازم، عند ابن ماجة مختصرة على أوله.\nبطرفه الأول:\nأخرجه أحمد (٢/٣٢٩) قال: حدثنا أبو عاصم. وابن ماجة (٢٥٧٥) قال: حدثنا يعقوب بن حميد بن كاسب، قال: حدثنا المغيرة بن عبد الرحمن.\nكلاهما - أبو عاصم النبيل، والمغيرة بن عبد الرحمن - عن ابن عجلان، عن أبيه، فذكره.","vol":"10","page":57},{"text":"٧٥٢٠ - (س) عبد الله بن الزبير (١) - ﵁ - أن النبيَّ - ﷺ- قال: «مَن شَهَرَ سَيْفَهُ ثم وَضَعَهُ، فَدمُه هَدْر» .\nوفي رواية: «مَنْ رَفَعَ السلاح ثم وَضَعَهُ، فَدَمُهُ هَدَر» .\nوفي رواية موقوفًا عليه. أخرجه النسائي (٢) .\n⦗٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فدمه هدر) ذهب دمه هدرًا، وأهدر دمه: إذا لم يطلب بثأره.\n_________\n(١) في المطبوع: الزبير بن العوام، وهو خطأ.\n(٢) ٧ / ١١٧ في تحريم الدم، باب من شهر سيفه ثم وضعه في الناس، مرفوعًا وموقوفًا، والذي وصله ثقة، وأخرجه أيضًا الطبراني مرفوعًا، والحاكم وغيرهما، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١١٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا الفضل بن موسى، قال: حدثنا معمر، عن ابن طاووس، عن أبيه، فذكره. وأخرجه النسائي (٧/١١٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق، عن معمر. (ح) وأخبرنا أبو داود، قال: حدثنا أبو عاصم، عن ابن جريج.\nكلاهما - معمر، وابن جريج - عن ابن طاووس، عن أبيه، عن ابن الزبير، فذكره موقوفا.","vol":"10","page":57},{"text":"<span data-type=\"title\" id=toc-1643>الفصل الثالث: في ذكر العصبية والأهواء</span>\n٧٥٢١ - (م س) جندب بن عبد الله - ﵁ - قال: قال النبيُّ - ﷺ-: «من قُتِلَ تحت راية عِمِّيَّة يَدْعُو عَصَبيَّة، أو ينصر عَصَبيَّة، فَقِتْلة جَاهِليَة» أخرجه مسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العَمِّيّة) بتشديدتين: الجهالة والضلالة، وهي فعيلة من العمى.\n(فقِتلة) بكسر القاف: حالة القتيل، أي فقتلُه قتلٌ جاهلي.\n(عصبية) العصبية: المحاماة والمدافعة عن الإنسان الذي يلزمك أمره، أو تلتزمه لغَرضٍ.\n_________\n(١) رواه ومسلم رقم (١٨٥٠) في الإمارة، باب وجوب ملازمة جماعة المسلمين عند ظهور الفتن، والنسائي ٧ / ١٢٣ في تحريم الدم، باب التغليظ فيمن قتل تحت راية عمية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/٢٢) قال: حدثنا هريم بن عبد الأعلى، قال: حدثنا المعتمر، قال: سمعت أبي. والنسائي (٧/١٢٣) قال: أخبرنا محمد بن المثنى، عن عبد الرحمن، قال: حدثنا عمران القطان، عن قتادة.\nكلاهما - سليمان التيمي، وقتادة - عن أبي مجلز، فذكره.","vol":"10","page":58},{"text":"٧٥٢٢ - (د) جبير بن مطعم - ﵁ - أن رسولَ الله - ﷺ- قال: «ليس مِنَّا مَنْ دعا إلى عصبيَّة، وليس منا من قاتل عصبيَّة، وليس منا ⦗٥٩⦘ من مات على عصبيَّة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٢١) في الأدب، باب في العصبية، وإسناده ضعيف، ولكن يشهد له معنى الحديث الذي قبله، وهو عند مسلم رقم (١٨٤٨) بأطول منه من حديث أبي هريرة ﵁، فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٥١٢١) قال: حدثنا ابن السرح، قال: حدثنا ابن وهب، عن سعيد بن أبي أيوب، عن محمد بن عبد الرحمن المكي- يعني ابن أبي لبيبة -، عن عبد الله بن أبي سليمان، فذكره.\n* قال أبو داود: هذا مرسل، عبد الله بن أبي سليمان لم يسمع من جبير. تحفة الأشراف (٣١٨٨) وجامع المسانيد والسنن (١/الورقة ١٩٨-أ) .","vol":"10","page":58},{"text":"٧٥٢٣ - (د) سراقة بن مالك بن جعشم - ﵁ - أن رسولَ الله - ﷺ- خطبنا فقال: «خَيْرُكم المدافِعُ عن عشيرته، ما لَمْ يأثم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٢٠) في الأدب، باب في العصبية، وفي سنده أيوب بن سويد ضعفه أحمد وابن معين والنسائي وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٥١٢٠) قال: حدثنا أحمد بن عمرو بن السرح، قال:حدثنا أيوب بن سويد، عن أسامة بن زيد، أنه سمع سعيد بن المسيب، فذكره.\n* قال أبو داود: أيوب بن سويد ضعيف.","vol":"10","page":59},{"text":"٧٥٢٤ - (د) عبد الله بن مسعود - ﵁ - قال: «مَنْ نَصَرَ قومه على غير الحق، فهو كالبعير الذي رُدِّيَ في مَهْوَاة (١)، فهو يَنْزِع بذَنبه»\nوفي رواية قال: «انتهيتُ إلى رسولِ الله - ﷺ-، وهو في قُبة من أَدَم» فذكر نحوه أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَهْواة) الحفرة في الأرض، وكل مهلكة مهواة.\n(التردِّي): الوقوع من العلو.\n_________\n(١) جملة \" في مهواة \" ليست في نسخ أبي داود المطبوعة.\n(٢) رقم (٥١١٧) في الأدب، باب في العصبية، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n منقطع: أخرجه أحمد (١/٣٨٩) (٣٦٩٤) قال: حدثنا وكيع، قال: حدثنا المسعودي. وفي (١/٣٩٣) (٣٧٢٦) قال: حدثنا محمد، قال: حدثنا شعبة. وفي (١/٤٠١) (٣٨٠١) قال: حدثنا عبد الملك بن عمرو، ومؤمل، قالا: حدثنا سفيان. وفي (١/٤٣٦) (٤١٥٦) قال: حدثنا محمد بن جعفر، وحجاج، قالا: حدثنا شعبة. (ح) ويزيد، قال: أخبرنا المسعودي. وفي (١/٤٤٩) (٤٢٩٢) قال: حدثنا عبد الرزاق، قال: أخبرنا إسرائيل. وأبو داود (٥١١٨) قال: حدثنا بن بشار، قال: حدثنا أبو عامر، قال: حدثنا سفيان. وابن ماجة (٣٠) قال: حدثنا أبو بكر بن أبي شيبة، وسويد بن سعيد، وعبد الله بن عامر بن زاررة، وإسماعيل بن موسى، قالوا: حدثنا شريك. والترمذي (٢٢٥٧) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أنبأنا شعبة. والنسائي في الكبرى. تحفة الأشراف (٩٣٥٩) عن عمرو بن علي الفلاس، عن أبي عامر عبد الملك بن عمرو، عن سفيان.\nخمستهم - المسعودي، وشعبة، وسفيان، وإسرائيل، وشريك - عن سماك بن حرب، عن عبد الرحمن بن عبد الله بن مسعود، فذكره.\n* أخرجه أبو داود (٥١١٧) قال: حدثنا النفيلي، قال: حدثنا زهير، قال: حدثنا سماك بن حرب، عن عبد الرحمن بن عبد الله مسعود، عن أبيه، قال: من نصر قومه، على غير الحق، فهو كالبعير الذي ردي، فهو ينزع بذنبه. موقوف.\nقلت: أكثر العلماء على عدم سماع عبد الرحمن بن عبد الله بن مسعود، عن أبيه، إلا حديثا واحدا ليس هذا.","vol":"10","page":59},{"text":"٧٥٢٥ - (د) واثلة بن الأسقع - ﵁ - قال: قلت: يا رسول الله، ما العصبية؟ قال: «أن تُعِينَ قَومَكَ على الظُّلْمِ» . ⦗٦٠⦘ أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١١٩) في الأدب، باب في العصبية، وفي سنده سلمة بن بشر الدمشقي، وابنة واثلة بن الأسقع، لم يوثقهما غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٠٧) . والبخاري في الأدب المفرد (٣٩٦) قال: حدثنا زكريا. قال: حدثنا الحكم بن المبارك. وابن ماجة (٣٩٤٩) قال: حدثنا أبو بكر بن أبي شيبة.\nثلاثتهم - أحمد بن حنبل، والحكم، وأبو بكر - عن زياد بن الربيع اليحمدي، عن عباد بن كثير الشامي، عن امرأة منهم يقال لها: فسيلة. فذكرته.\n* وأخرجه أبو داود (٥١١٩) قال: حدثنا محمود بن خالد الدمشقي.. قال: حدثنا الفريابي، قال: حدثنا سلمة بن بشر الدمشقي، عن بنت واثلة بن الأسقع، أنها سمعت أباها يقول: «قلت: يارسول الله ما العصبية؟ قال: أن تعين قومك على الظلم» .\nقلت: فيه سلمة بن بشر، وبنت واثلة بن الأسقع، لم يوثقهما. غير ابن حبان.","vol":"10","page":59},{"text":"٧٥٢٦ - (د) عمرو بن أبي قرة - ﵀ - قال: «كان حُذَيفةُ بالمدائن، فكان يذكر أَشياءَ قالها رسولُ الله - ﷺ- لأُناس من أصحابه في الغضب فينطلق ناس ممن سمع ذلك من حذيفة، فيأتون سلمان، فيذكرون له قولَ حذيفة، فيقول سلمان: حذيفةُ أَعْلَمُ بما يقول، فيرجعون إلى حذيفة، فيقولون له: قد ذكرنا قولك لسلمان، فما صَدَّقَكَ ولا كذَّبك، فأتى حذيفةُ سلمانَ وهو في مَبْقَلة، فقال: يا سلمان، ما منعك أن تصدِّقني بما سمعتُ من رسولِ الله - ﷺ-؟ فقال سلمان: إِن رسولَ الله - ﷺ- كان يغضب فيقول في الغضب لناسٍ من أصحابه، ويرضى فيقول في الرضى لناس من أصحابه، ثم قال لحذيفة: أمَا تَنْتَهي حتى تُورِثَ رجالًا حُبَّ رجال، ورجالًا بغض رجال، وحتى توقع اختلافًا وفُرقَة، ولقد علمتَ أن رسولَ الله - ﷺ- خطب، فقال: أيُّما رَجُل من أُمَّتي سَبَبْتُه سَبَّة أو لَعَنْتُهُ لَعنَة في غضبي، فإنما أنا من ولد آدم أغضب كما يغضبون، وإنما بعثني رحمة للعالمين، فاجْعَلْها عليهم صلاةً يوم القيامة، والله لَتَنْتَهِيَنَّ أو لأكْتُبَنَّ إلى عمر» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٥٩) في السنة، باب في النهي عن سب أصحاب النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/٤٣٧) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (٥/٤٣٩) قال: حدثنا أبو أسامة، قال: أخبرني مسعر. والبخاري في الأدب المفرد (٢٣٤) قال: حدثنا إسحاق بن مخلد، عن حماد بن أسامة، عن مسعر. وأبو داود (٤٦٥٩) قال: حدثنا أحمد بن يونس، قال: حدثنا زائدة بن قدامة الثقفي.\nكلاهما - زائدة، ومسعر - عن عمر بن قيس الماصر، عن عمرو بن أبي قرة، فذكره.","vol":"10","page":60},{"text":"٧٥٢٧ - (م) سفيان الثوري قال: سمعتُ رَجُلًا سأل جابرًا الجُعفِي عن قوله تعالى: ﴿فَلَن أَبْرَحَ الأرضَ حتى يَأذَنَ لي أَبي أو يحكُمَ الله ⦗٦١⦘ لِي وهو خيرُ الحاكمين﴾ [يوسف: ٨٠] قال جابر: لم يجئْ تأويلها بعدُ، قال سفيان: كذَبَ، قيل لسفيان: ما أراد بهذا؟ فقال: طائفة من الرافضة يقولون: إن عَليًّا في السحاب، فلا تخرج مع من خَرَجَ من ولده حتى يُنادي مُناد من السماء - يريدون عليًا - اخرجوا مع فلان، فذلك تأويل هذه الآية عندهم، وكذب جابر، وكذبوا هم، إنما كانت هذه الآية في إِخوة يوسف ﵇، وقال تعالى: ﴿وَحَرام على قَرية أَهلَكناهَا أَنَّهُم لا يَرجعون﴾ [الأَنبياء: ٩٥] . أخرجه مسلم في مقدمة كتابه (١) .\n_________\n(١) رواه مسلم ج ١ / ص ٢٠ في المقدمة، باب بيان أن الإسناد من الدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في المقدمة (١/٢٠) قال: حدثني سلمة بن شبيب، قال: حدثنا الحميدي، قال: حدثنا سفيان، فذكره.","vol":"10","page":60},{"text":"<span data-type=\"title\" id=toc-1644>الفصل الرابع: من أي الجهات تجيء الفتن، وفيمن تكون</span>\n٧٥٢٨ - (خ م ط) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «رأسُ الكُفْرِ نَحْو المشرقِ، والفخر والخُيَلاءُ في أهل الخيل والإِبل: الفَدَّادين أهْلِ الوَبَرِ، والسكينةُ في أهل الغنم» . أخرجه البخاري ومسلم والموطأ.\nوللبخاري أن النبي - ﷺ- قال: «الإيمان يَمان، والفتنة هاهنا حيث يطلعُ قَرْن الشيطان» .\nولمسلم أنه قال: «الإيمانُ يمان، والكفر قبل المشرق، والسكينة في ⦗٦٢⦘ أهل الغنم، والفخر والرياء في الفدَّادين أهلِ الخيل والوبر» (١) .\n_________\n(١) رواه البخاري ٦ /٢٥٠ في بدء الخلق، باب خير مال المسلم غنمًا يتبع به شعف الجبال، وفي الأنبياء، باب قول الله تعالى: ﴿يا أيها الناس إنا خلقناكم من ذكر وأنثى﴾، وفي المغازي، باب قدوم الأشعريين، ومسلم رقم (٥٢) في الإيمان، باب تفاضل أهل الإيمان فيه، والموطأ ٢ /٩٧٠ في الاستئذان، باب ما جاء في أمر الغنم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"10","page":61},{"text":"٧٥٢٩ - (خ م ط ت) عبد الله بن عمر - ﵄ - قال: سمعت رسولَ الله - ﷺ- يقول وهو على المنبر: «ألا إِن الفتنة هاهنا يشير إلى المشرق من حيث يَطلُعُ قَرْن الشيطان» وفي رواية قال - وهو مستقبل المشرق -: «هَا، إن الفتنة هاهنا - ثلاثًا- وذكره»\nوفي أخرى أنه سمع النبي - ﷺ- وهو مستقبل المشرق - يقول: «ألا إن الفتنة هاهنا من حيث يطلُع قرن الشيطان» أخرجه البخاري ومسلم.\nوللبخاري قال: «قام النبي - ﷺ- خطيبًا، فأشار نحو مسكن عائشة، فقال: هنا الفتنة - ثلاثًا - من حيث يطلع قرن الشيطان» .\nوللبخاري بزيادة في أوله: أن النبي - ﷺ- قال: «اللهم بارك لنا في شامنا، اللهم بارك لنا في يَمَننا، قالوا: وفي نجدنا، قال: اللهم بارك لنا في شامنا، اللهم بارك لنا في يمننا، قالوا: وفي نجدنا؟ قال: اللهم بارك لنا في شامنا، اللهم بارك لنا في يمننا، قالوا: يا رسول الله، وفي نجدنا؟ فأظنه قال في الثالثة: هنالك الزلازل والفتن، ومنها يطلع قرن الشيطان»، وقد اختُلف على ابن عَوْن فيه، فروي عنه مسندًا، وروي عنه موقوفًا على ابن عمر من قوله. ⦗٦٣⦘\nوله في أخرى قال: «رأيتُ النبي - ﷺ- يشير إلى المشرق، ويقول: ألا إن الفتنة هاهنا من حيث يطلع قرن الشيطان»، ولمسلم قال: «خرج رسول الله - ﷺ- من بيت عائشة، فقال: رأس الكفر من هاهنا، من حيث يطلع قرن الشيطان» .\nوفي أخرى له عن سالم: أنه قال: «يا أهل العراق، ما أسألكم عن الصغيرة، وأركَبكم للكبيرة!! سمعت أبي عبد الله بن عمر يقول: سمعت رسول الله - ﷺ- يقول: إن الفتنة تجيء من هاهنا - وأومأ بيده نحو المشرق- من حيث يطلُعُ قَرْن الشيطان، وأنتم يضرب بعضكم رقابَ بعض، وإنما قَتل موسى الذي قَتَلَ من آل فرعون خطأ، فقال الله له: ﴿وَقَتلتَ نَفسًا فَنجَّيناكَ من الغَمِّ وَفَتَنَّاكَ فُتونا﴾ [طه: ٤٠]» .\nوفي أخرى له «أن رسول الله - ﷺ- قام عند باب حفصة - وقال بعض الرواة: عند باب عائشة - فقال بيده، نحو المشرق: الفتنة هاهنا، من حيث يطلع قرن الشيطان- قالها مرتين أو ثلاثًا» .\nوأخرج الموطأ الرواية الثانية من أفراد البخاري، وأخرج الترمذي الأولى من أفراد البخاري.\nوله في أخرى «أنه قام على المنبر، فقال: هاهنا أرضُ الفتن - وأشار إلى المشرق- من حيث يطلع قرن الشيطان» (١) . ⦗٦٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإيمان يمان) أضاف الإيمان إلى اليمن، لأن أصل ظهوره من مكة، والكعبة تسمى: الكعبة اليمانية.\n(وفتناك فتونًا): خلّصناك من الفتن والشر، فتن الصائغ الفضة: إذا خلَّصها مما فيها من غيرها.\n_________\n(١) رواه البخاري ٦ / ٢٤١ في بدء الخلق، باب صفة إبليس وجنوده، وفي الجهاد، باب ما جاء ⦗٦٤⦘ في بيوت أزواج النبي ﷺ وما نسب إليهن من البيوت، وفي الأنبياء، نسبة اليمن إلى إسماعيل، وفي الطلاق، باب الإشارة في الطلاق وفي الأمور، وفي الفتن، باب قول النبي ﷺ: \" الفتنة من قبل المشرق \"، ومسلم رقم (٢٩٠٥) في الفتن، باب الفتنة من المشرق من حيث يطلع قرنا الشيطان، والموطأ ٢ / ٩٧٥ في الاستئذان، باب ما جاء في المشرق، والترمذي رقم (٢٢٦٩) في الفتن، باب رقم (٧٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٦٠٣) . وأحمد (٢/٢٣) (٤٧٥٤) قال: حدثنا وكيع، عن سفيان. وفي (٢/٥٠) (٥١٠٩) قال: حدثنا محمد بن عبد الله الزبيري قال: حدثنا سفيان. وفي (٢/٧٣) (٥٤٢٨) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (٢/١١١) (٥٩٠٥) قال: حدثنا مؤمل، قال: حدثنا سفيان. والبخاري (٤/١٥٠) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٧/٦٦) قال: حدثنا قبيصة، وقال: حدثنا سفيان.\nثلاثتهم - مالك، وسفيان الثوري، وعبد العزيز بن مسلم - عن عبد الله بن دنيار، فذكره.\nوبلفظ: «ألا إن الفتنة ها هنا، ألا إن الفتنة ها هنا، من حيث يطلع قرن الشيطان» .\nأخرجه أحمد (٢/١٨) (٤٦٧٩) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٩١) (٥٦٥٩) قال: حدثنا أبو النضر، قال: حدثنا ليث. والبخاري (٤/١٠٠) قال: حدثنا موسى بن إسماعيل. قال: حدثنا جويرية. وفي (٩/. ٦٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. ومسلم (٨/١٨٠) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث (ح) وحدثني محمد بن رمح، قال: أخبرنا الليث. وفي (٨/١٨١) قال: حدثني عبد الله بن عمر القواريري، ومحمد بن المثنى (ح) وحدثنا عبيد الله بن سعيد، كلهم عن يحيى القطان، عن عبيد الله بن عمر.\nثلاثتهم - عبيد الله بن عمر، وليث، وجويرية - عن نافع، فذكره.\nوبلفظ: «ألا إن الفتنة ها هنا - يشير إلى المشرق -من حيث يطلع قرن الشيطان» .\nأخرجه أحمد (٢/٢٣) (٤٧٥١) و(٢/٢٦) (٤٨٠٢) قال: حدثنا وكيع، قال: حدثني عكرمة بن عمار. وفي (٢/٤٠) (٤٩٨٠) قال: حدثنا إسحاق بن سليمان، قال: سمعت حنظلة. وفي (٢/٧٢) (٥٤١٠) قال: حدثنا أبو سعيد بن مولى بني هاشم، قال: حدثنا عقبة بن أبي الصهباء. وفي (٣٢/١٢١) (٦٠٣١) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. عن الزهري. وفي (٢/١٤٠) (٦٢٤٩) قال: حدثنا حجاج، قال: حدثنا ليث، قال: حدثنا عقيل، عن ابن شهاب. وفي (٢/١٤٣) (٦٣٠٢) قال: حدثنا ابن نمير، قال: حدثنا حنظلة. وعبد بن حميد (٧٣٩) قال: حدثنا أبو عاصم، عن عمر بن محمد. والبخاري (٤/٢٢٠) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، عن الزهري. وفي (٩/٦٧) قال: حدثني عبد الله بن محمد، قال: حدثنا هشام بن يوسف، عن معمر، عن الزهري. ومسلم (٨/١٨١) قال: حدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن عكرمة بن عمار. (ح) وحدثنا ابن نمير، قال: حدثنا إسحاق، يعني ابن سليمان، قال: أخبرنا حنظلة. (ح) وحدثنا عبد الله بن عمر بن أبان، وواصل بن عبد الأعلى، وأحمد بن عمر الوكيعي، قالوا: حدثنا ابن فضيل عن أبيه. والترمذي (٢٢٦٨) قال: حدثنا عبد بن حميد، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري.\nستتهم - عكرمة بن عمار، وحنظلة، وعقبة، والزهري، وعمر بن محمد، وفضيل بن غزوان - عن سالم بن عبد الله، فذكره.\nورواية: «اللهم بارك لنا في شامنا..» .\nأخرجها أحمد (٢/٩٠) (٥٦٤٢) قال: حدثنا أبو عبد الرحمن، قال: حدثنا سعيد، قال: حدثنا عبد الرحمن بن عطاء. وفي (٢/١١٨) (٥٩٨٧) قال: حدثنا أزهر بن سعد أبو بكر بن السمان، قال: أخبرنا ابن عون. والبخاري (٩/٦٧) قال: حدثنا علي بن عبد الله، قال: حدثنا أزهر بن سعد، عن ابن عون. والترمذي (٣٩٥٣) قال: حدثنا بشر بن آدم بن بنت أزهر السمان، قال: حدثني أزهر السمان، عن ابن عون.\nكلاهما - عبد الرحمن بن عطاء، وابن عون - عن نافع، فذكره.\n* أخرجه البخاري (٢/٤١) قال: حدثنا محمد بن المثنى، قال: حدثنا حسين بن الحسن، قال: حدثنا ابن عون، عن نافع، عن ابن عمر، فذكره. موقوفا.","vol":"10","page":62},{"text":"٧٥٣٠ - (خ) أبو مسعود البدري - ﵁ - يبلغ به النبي - ﷺ- قال: «من هاهنا جاءتِ الفِتَنُ نحو المشرق، والجَفْاءُ والقَسْوَةُ وغِلَظ القلوب في الفَدَّادين، أهلِ الوَبر عند أصول أذناب الإبل والبقر، في ربيعة ومضر» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجفاء): الغِلظة والقسوة والصلابة.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه البخاري، وهو عنده ٦ / ٣٨٦ و٣٨٧ في الأنبياء، باب قول الله تعالى: ﴿يا أيها الناس إنا خلقناكم من ذكر وأنثى﴾، وفي بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، وفي المغازي، باب قدوم الأشعريين وأهل اليمن، وفي الطلاق، باب اللعان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n قلت: في المطبوع أخرجه البخاري، والذي عند البخاري عن أبي هريرة.","vol":"10","page":64},{"text":"<span data-type=\"title\" id=toc-1645>الفصل الخامس: في قتال المسلمين بعضهم لبعض</span>\n٧٥٣١ - (خ م د س) الأحنف بن قيس - ﵀ - قال: «خرجت أنا أريد هذا الرجل، فلقيني أبو بَكرة، فقال: أين تريد يا أحنف؟ قال: قلت: أريد نصرَ ابن عَمّ رسول الله - ﷺ-، فقال: يا أحنف ارِجعْ، فإنِّي سمعت رسول الله - ﷺ- يقول: إذا توَّجه المسلمان بسيفيهما، فالقاتل والمقتول في النار، قال: فقلت: - أو قيل: - يا رسول الله، هذا القاتل فما بالُ المقتول؟ قال: إنه قد أراد قتل صاحبه» .\nوفي رواية مختصرًا، قال: قال رسول الله - ﷺ-: «إذا التقى المسلمان بسيفيهما فالقاتل والمقتول في النار» .\nوفي أخرى «إذا المسلمان حَمَلَ أحدهما على أخيه السلاحَ، فهما على جُرف جهنم، فإذا قتل أحدُهما صاحبَه دخلاها جميعًا» . أخرجه البخاري ومسلم. وأخرج أبو داود والنسائي المسنَدَ من الأولى. وأخرجه النسائي أيضًا الرواية الآخرة. ⦗٦٦⦘\nوله في أخرى نحوها، وقال: «فإذا قتل أحدهما الآخر فهما في النار» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (على جرف) جُرف الوادي: الموضع الذي يجرفه السيلُ، أي يهدمه ويخربه فلا يكون له ثبات.\n_________\n(١) رواه البخاري ١ / ٨١ في الإيمان، باب ﴿وإن طائفتان من المؤمنين اقتتلوا فأصلحوا بينهما﴾، وفي الديات، باب قول الله تعالى: ﴿ومن أحياها﴾، وفي الفتن، باب إذا التقى المسلمان بسيفيهما، ومسلم رقم (٢٨٨٨) في الفتن، باب إذا توجه المسلمان بسيفيهما، وأبو داود رقم (٤٢٦٨) في الفتن، باب النهي عن القتال في الفتنة، والنسائي ٧ / ١٢٥ في تحريم الدم، باب تحريم القتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٣ و٥١) قال: حدثنا مؤمل بن إسماعيل، قال: حدثنا حماد بن زيد، قال: حدثنا المعلى بن زياد، ويونس، وأيوب، وهشام والبخاري (١/١٤ و٩/٥) قال: حدثنا عبد الرحمن بن المبارك، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب، ويونس. ومسلم (٨/١٦٩و ١٧٠) قال: حدثني أبو كامل فضيل بن حسين الجحدري، قال: حدثنا حماد بن زيد، عن أيوب، ويونس. (ح) وحدثناه أحمد بن عبدة الضبي، قال: حدثنا حماد، عن أيوب، ويونس، والمعلى بن زياد. (ح) وحدثني حجاج بن الشاعر، قال: حدثنا عبد الرزاق - (من كتابه)، قال: أخبرنا معمر، عن أيوب. وأبو داود (٤٢٦٨) قال: حدثنا أبو كامل، قال: حدثنا حماد بن زيد، عن أيوب، ويونس. وفي (٤٢٦٩) قال: حدثنا محمد بن المتوكل العسقلاني، قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب. والنسائي (٧/١٢٥) قال: أخبرنا أحمد بن فضالة، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر، عن أيوب. (ح) أخبرنا أحمد بن عبدة، عن حماد، عن أيوب، ويونس، والمعلى بن زياد.\nأربعتهم - المعلى، ويونس، وأيوب، وهشام - عن الحسن، عن الأحنف بن قيس، فذكره.\n* وأخرجه أحمد (٥/٤٦) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن قتادة. وفي (٥/٥١) قال: حدثنا هاشم، قال: حدثنا المبارك. والنسائي (٧/١٢٥) قال: أخبرنا علي بن محمد بن علي المصيصي، قال: حدثنا خلف، عن زائدة، عن هشام. (ح) أخبرنا محمد بن المثنى، قال: حدثنا الخليل بن عمر بن إبراهيم، قال: حدثني أبي، قال: حدثني قتادة.\nثلاثتهم - قتادة، والمبارك، وهشام - عن الحسن، عن أبي بكرة، فذكره ليس فيه «الأحنف بن قيس» .\n* وأخرجه البخاري (٩/٦٤) قال: حدثنا عبد الله بن عبد الوهاب. (ح) وحدثنا سليمان.\nكلاهما - عبد الله، وسليمان بن حرب- قالا: حدثنا حماد، عن رجل لم يسمه، عن الحسن، قال: خرجت بسلاحي ليالي الفتنة، فاستقبلني أبو بكرة. فذكره.\nقال: حماد بن زيد: فذكرت هذا الحديث لأيوب، ويونس بن عبيد، وأنا أريد أن يحدثاني به، فقالا: إنما روى هذا الحديث الحسن، عن الأحنف بن قيس، عن أبي بكرة.\nوبرواية: «إذا المسلمان حمل أحدهما على أخيه السلاح فهما في جرف جهنم، فإذا قتل أحدهما صاحبه دخلاها جميعا» .\nوفي رواية أبي داود: «إذا أشار المسلم على أخيه المسلم بالسلاح، فهما على جرف جهنم، فإذا قتله خرا جميعا فيها» .\nأخرجه أحمد (٥/٤١) قال: حدثنا محمد بن جعفر. ومسلم (٨/١٧٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وابن ماجة (٣٩٦٥) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي (٧/١٢٤) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود.\nكلاهما - محمد بن جعفر غندر، وأبو داود - عن شعبة، عن منصور، عن ربعي بن خراش، فذكره.\n* وأخرجه النسائي (٧/١٢٤) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يعلى، قال: حدثنا سفيان، عن منصور، عن ربعي، عن أبي بكرة. قال: «إذا حمل الرجلان المسلمان السلاح، أحدهما على الآخر، فهما على جرف جهنم» . «موقوف» .\nوبلفظ: «إذا اقتتل المسلمان فالقاتل والمقتول في النار» .\nأخرجه أحمد (٥/٤٨) قال: حدثنا عبد الصمد، قال: حدثنا سعيد أبو عثمان الشحام في مربعة الأحنف. قال: حدثنا مسلم بن أبي بكرة، فذكره.","vol":"10","page":65},{"text":"٧٥٣٢ - (س) أبو موسى الأشعري - ﵁ - أنَّ رسول الله - ﷺ- قال: «إذا تواجه المسلمان بسيفيهما، فقتل أحدهما صاحبه، فهما في النار، قيل: يا رسول الله، هذا القاتل، فما بال المقتول؟ قال: أراد قتل صاحبه» . أخرجه النسائي (١) .\n_________\n(١) ٧ /١٢٤ و١٢٥ في تحريم الدم، باب تحريم القتل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٠١) قال: حدثنا إسماعيل، عن يونس. وفي (٤/٤٠٣) قال: حدثنا عفان، قال: حدثنا همام، عن قتادة. وفي (٤/٤١٠) قال: حدثنا يزيد بن هارون، قال: أخبرنا سليمان. وفي (٤/٤١٨) قال: حدثنا يزيد، قال: أخبرنا سعيد، عن قتادة. وعبد بن حميد (٥٤٣) قال: أخبرنا يزيد بن هارون، قال: حدثنا سليمان التيمي. وابن ماجة (٣٩٦٤) قال: حدثنا أحمد بن سنان، قال: حدثنا يزيد بن هارون، عن سليمان التيمي، وسعيد بن أبي عروبة، عن قتادة. والنسائي (٧/١٢٤) قال: أخبرني محمد بن إسماعيل بن إبراهيم، عن يزيد، عن سليمان التيمي. (ح) وأخبرني محمد بن إسماعيل بن إبراهيم، قال: حدثنا يزيد - وهو ابن هارون - قال: أنبأنا سعيد، عن قتادة. وفي (٧/١٢٥) قال: أخبرنا مجاهد بن موسى، قال: حدثنا إسماعيل - وهو ابن علية- عن يونس.\nثلاثتهم - يونس بن عبيد، وقتادة، وسليمان التيمي - عن الحسن، فذكره.\nقلت: الراجح عدم سماع الحسن من أبي موسى الأشعري، فعلى ذلك فهو مرسل.","vol":"10","page":66},{"text":"٧٥٣٣ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «لا يُشِيرُ أحدكم إلى أخيه بالسلاح، فإنه لا يدري، لعل الشيطان يَنزع في يده، فيقع في حُفرة من النار» أخرجه البخاري ومسلم.\nولمسلم قال: سمعت أبا القاسم - ﷺ- يقول: «من أشار إلى أخيه بحديدة، فإن الملائكةَ تَلَعنُهُ» زاد في رواية لم يرفعها: «وإن كان أخاهُ لأبيهِ ⦗٦٧⦘ وأمِّه» وأخرج الترمذي الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينزع) النزع: الفساد، فنهي عن الإشارة بالحديدة إلى أخيه، خوفًا من أن يتفق من الشيطان فساد في ذلك، فيصيبه بما يؤذيه، فيأثم بتلك الإشارة التي آلت إلى الأذى.\n_________\n(١) رواه البخاري ١٣ / ٢٠ و٢١ في الفتن، باب قول النبي ﷺ: \" من حمل علينا السلاح فليس منا \"، ومسلم رقم (٢٦١٧) في البر والصلة، باب النهي عن الإشارة بالسلاح إلى مسلم، والترمذي رقم (٢١٦٣) في الفتن، باب ما جاء في إشارة المسلم إلى أخيه في السلاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٧) والبخاري (٩/٦٢) قال: حدثنا محمد. ومسلم (٨/٣٤) قال: حدثنا محمد بن رافع.\nثلاثتهم - أحمد بن حنبل، ومحمد - غير منسوب - ومحمد بن رافع، عن عبد الرزاق، قال: أخبرنا معمر، عن همام، فذكره.\nوالرواية الثانية: أخرجها أحمد (٢/٢٥٦ و٥٠٥) قال: حدثنا يزيد، قال: أخبرنا ابن عون ومسلم (٨/٣٣) قال: حدثني عمرو الناقد، وابن أبي عمر. قال عمرو: حدثنا سفيان بن عيينة، عن أيوب. وفي (٨/٣٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون، عن ابن عون. والترمذي (٢١٦٢) قال: حدثنا عبد الله بن الصباح العطار الهاشمي. قال: حدثنا محبوب بن الحسن. قال: حدثنا خالد الحذاء والنسائي في الكبرى تحفة الأشراف (١٠/١٤٤٣٦) عن سعيد بن عبد الرحمن المخزومي، عن سفيان بن عيينة، عن أيوب. وفي (١٠/١٤٤٧٢) عن شعيب بن يوسف، عن يزيد بن هارون، عن ابن عون. (ح) وعن أحمد بن سليمان الرهاوي، عن يزيد بن هارون، عن ابن عون، وهشام بن حسان.\nأربعتهم - ابن عون، وأيوب، وخالد الحذاء، وهشام بن حسان - عن محمد بن سيرين، فذكره.\n* أخرجه الترمذي (٢١٦٢) قال: أخبرنا قتيبة. قال: حدثنا حماد بن زيد، عن أيوب. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٤١٦) عن قتيبة، ويحيى بن حبيب بن عربي.\nكلاهما عن حماد بن زيد، عن أيوب ويونس.\nوفي (١٠/١٤٤٧٢) عن أحمد بن عبدة، عن سليم بن أخضر، عن ابن عون.\nثلاثتهم - أيوب، ويونس، وابن عون - عن محمد بن سيرين، عن أبي هريرة، فذكر نحوه «موقوفا» .\n* قال أحمد بن حنبل عقب روايته لهذا الحديث (٢/٢٥٦): لم يرفعه ابن أبي عدي.","vol":"10","page":66},{"text":"٧٥٣٤ - (س) سعد بن أبي وقاص - ﵁ - أن النبي - ﷺ- قال: «قِتالُ المسلم كُفْر، وسِبابُهُ فِسْق» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٢١ في تحريم الدم، باب قتال المسلم، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/١٧٨) (١٥٣٧) قال: حدثنا علي بن بحر، قال: حدثنا عيسى بن يونس، عن زكريا والبخاري في الأدب المفرد (٤٢٩) قال: حدثنا إبراهيم بن موسى، قال: أخبرني يحيى بن زكريا بن أبي زائدة، عن زكريا. وابن ماجة (٣٩٤١) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن شريك. والنسائي في الكبرى. تحفة الأشراف (٣٩٢٣) عن ابن منصور، عن أبي همام الدلال، عن إسرائيل.\nثلاثتهم - زكريا، وشريك، وإسرائيل - عن أبي إسحاق، عن محمد بن سعد، فذكره.\n* رواية البخاري مختصرة على «سباب المسلم فسوق» .","vol":"10","page":67},{"text":"٧٥٣٥ - (خ م ت س) عبد الله بن مسعود - ﵁ - قال: قال رسول الله - ﷺ-: «سِبابُ المسلم فُسُوق، وقِتاله كُفْر» . أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n⦗٦٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سباب المسلم فُسوق، وقتاله كفر) قيل: هذا محمول على من سَبَّ مسلمًا أو قاتله من غير تأويل، وقيل: إنما قال ذلك على جهة التغليظ، لا أن قتاله كفر يُخرج عن الملة.\n_________\n(١) رواه البخاري ١٣ / ٢٢ في الفتن، باب قول النبي ﷺ: \" لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض \"، وفي الإيمان، باب خوف المؤمن من أن يحبط عمله وهو لا يشعر، وفي الأدب، باب ما ينهى من السباب واللعن، ومسلم رقم (٦٤) في الإيمان، باب قول النبي ﷺ: \" سباب المسلم فسوق وقتاله كفر \"، والترمذي رقم (٢٦٣٦) في الإيمان، باب ما جاء في أن سباب المؤمن فسوق، والنسائي ٧ / ١٢٢ في تحريم الدم، باب قتال المسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٠٤) قال: حدثنا الفضيل بن عياض. والبخاري (٨/١٨) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. ومسلم (١/٥٨) قال: حدثنا أبو بكر بن أبي شيبة، وابن المثنى، عن محمد بن جعفر، عن شعبة. والنسائي (٧/١٢٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا معاوية، قال: حدثنا سفيان. وفي الكبرى تحفة الأشراف (٩٢٩٩) عن محمد بن المثنى، عن غندر، عن شعبة.\nثلاثتهم - الفضيل، وشعبة، وسفيان - عن منصور.\n٢- وأخرجه أحمد (١/٣٨٥) (٣٦٤٧) قال: حدثنا يحيى، عن شعبة. وفي (١/٤٣٣) (٤١٢٦) قال: حدثنا عبد الرحمن، عن سفيان. والبخاري (١/١٩) قال: حدثنا محمد بن عرعرة، قال: حدثنا شعبة. وفي الأدب المفرد (٤٣١) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. ومسلم (١/٥٧) قال: حدثنا محمد بن بكار بن الريان، وعون بن سلام، قالا: حدثنا محمد بن طلحة (ح) وحدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (١٩٨٣) (٢٦٣٥) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان. والنسائي (٧/١٢٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان. وفي الكبرى تحفة الأشراف (٩٢٤٣) عن عمرو بن علي، عن ابن أبي عدي، عن شعبة.\nثلاثتهم - شعبة، وسفيان، ومحمد بن طلحة - عن زبيد بن الحارث.\n٣- وأخرجه أحمد (١/٤١١) (٣٩٠٣) (١/٤٥٤) (٤٣٤٥) قال: حدثنا عفان. والنسائي (٧/١٢٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود.\nكلاهما - عفان، وأبو داود- قالا: حدثنا شعبة، قال: زبيد، ومنصور، وسليمان أخبروني.\n٤- وأخرجه أحمد (١/٤٣٩) (٤١٧٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن منصور، وزبيد.\n٥- وأخرجه البخاري (٩/٦٣) قال: حدثنا عمر بن حفص، قال: حدثني أبي. ومسلم (١/٥٨) قال: حدثنا ابن نمير، قال: حدثنا عفان، قال: حدثنا شعبة. وابن ماجة (٦٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا عفان، قال: حدثنا شعبة. (ح) وحدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس. وفي (٣٩٣٩) قال: حدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس.\nثلاثتهم - حفص بن غياث، وشعبة، وعيسى بن يونس - عن الأعمش.\nثلاثتهم - منصور، وزبيد، وسليمان الأعمش - عن شقيق أبي وائل، فذكره.\n* أخرجه النسائي (٧/١٢٢) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا جرير، عن منصور. (ح) وأخبرنا محمد بن العلاء، عن أبي معاوية، عن الأعمش.\nكلاهما - منصور، والأعمش - عن أبي وائل، قال: قال عبد الله: «سباب المسلم فسوق وقتاله كفر» . «موقوف» .\n* قال زبيد: قلت لأبي وائل مرتين: أأنت سمعته من عبد الله، عن النبي -ﷺ-؟ قال: نعم.\nوبلفظ: «قتال المسلم آخاه كفر، وسبابه فسوق» .\nأخرجه أحمد (١/٤١٧) (٣٩٥٧) قال: حدثنا هشام بن عبد الملك، قال: حدثنا أبو عوانة. وفي (١/٤٦٠) (٤٣٩٤) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان. والترمذي (٢٦٣٤) قال: حدثنا محمد بن عبد الله بن بزيع، قال: حدثنا عبد الحكيم بن منصور الواسطي. والنسائي (٧/١٢٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا وهب بن جرير، قال: حدثنا أبي.\nأربعتهم - أبو عوانة، وشيبان، وعبد الحكيم، وجرير بن حازم - عن عبد الملك بن عمير، عن عبد الرحمن بن عبد الله، فذكره.\nوبلفظ: «سباب المسلم أخاه فسوق، وقتاله كفر، وحرمة ماله كحرمة دمه» .\nأخرجه أحمد (١/٤٤٦) (٤٢٦٢) قال عبد الله بن أحمد: قرأت على أبي: حدثك علي بن عاصم، قال: حدثنا إبراهيم الهجري، عن أبي الأحوص، فذكره.\n* أخرجه النسائي (٧/١٢١، ١٢٢) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن، قال: حدثنا شعبة، عن أبي إسحاق. (ح) وأخبرنا يحيى بن حكيم. قال: حدثنا عبد الرحمن بن مهدي، عن شعبة، عن أبي إسحاق. (ح) وأخبرنا أحمد بن حرب، قال: حدثنا سفيان بن عيينة، عن أبي الزعراء.\nكلاهما - أبو إسحاق، وأبو الزعراء - عن أبي الأحوص، عن عبد الله، قال: «سباب المسلم فسوق وقتاله كفر «موقوف» .\n* قال شعبة -في رواية يحيى بن حكيم - فقال له- يعني لأبي إسحاق أبان -: يا أبا إسحاق، أما سمعته إلا من أبي الأحوص؟ فقال: بل سمعته من الأسود وهبيرة.","vol":"10","page":67},{"text":"٧٥٣٦ - (خ) سعيد بن جبير - ﵀ - قال: «خرج علينا عبد الله بنُ عمر ﵁، فرَجوْنا أن يُحَدِّثنا حديثًا حَسنًا، فبادَرَنا إليه رجل يقال له: حكيم، فقال: يا أبا عبد الرحمن، حدِّثْنا عن القتال في الفتنة وعن قوله تعالى: ﴿وقاتِلُوهُم حتَّى لا تكونَ فِتْنةٌ﴾ [البقرة: ١٩٣] قال: وهل تدري ما الفتنةُ؟ ثَكِلِتْكَ أُمُّكَ، إنَّما كان محمد - ﷺ- يقاتل المشركين، وكان الدخول في دينهم فِتنَة، وليس كقتالكم على المُلْكِ» أخرجه البخاري (١) .\n_________\n(١) ١٣ / ٣٩ و٤٠ في الفتن، باب قول النبي ﷺ: \" الفتنة من قبل المشرق \"، وفي تفسير سورة البقرة، باب قوله تعالى: ﴿وقاتلوهم حتى لا تكون فتنة ويكون الدين لله﴾، وفي تفسير سورة الأنفال، باب قوله: ﴿وقاتلوهم حتى لا تكون فتنة ويكون الدين كله لله﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٧٠) (٥٣٨١) قال: حدثنا حسن، قال: حدثنا زهير. وفي (٢/٩٤) (٥٦٩٠) قال: حدثنا هشام بن سعيد، قال: حدثنا خالد يعني الطحان. والبخاري (٦/٧٩) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وفي (٩/٦٨) قال: حدثنا إسحاق الواسطي، قال: حدثنا خالد. والنسائي في الكبرى تحفة الأشراف (٧٠٥٩) عن عمرو بن علي، عن ابن مهدي، عن خالد. (ح) وعن عبدة بن عبد الله، عن سويد بن عمرو الكلبي، عن زهير.\nكلاهما - زهير، وخالد الطحان - عن بيان، عن وبرة بن عبد الرحمن، عن سعيد بن جبير، فذكره.","vol":"10","page":68},{"text":"٧٥٣٧ - (خ ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض» أخرجه الترمذي (١) .\n⦗٦٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا ترجعوا بعدي كُفَّارًا) قال الخطابي: له تأويلان، أحدهما: أنه أراد بالكفر: المتكفِّرين في السلاح، أي: المستترين فيه، وأصل الكفر: الستر وقيل: معناه: لا ترجعوا بعدي فرقًا مختلفة يقتل بعضكم بعضًا، فتشبهون الكفار، يريد أن الكفار يقتل بعضهم بعضًا لعداوتهم، بخلاف المسلمين، فإنهم مأمورون بحقن دمائهم، وأن لا يقتل بعضهم بعضًا، وقيل: هم أهل الرِّدَّة الذين قتلوا في زمن أبي بكر - ﵁ -.\n_________\n(١) هذا الحديث سقط من المطبوع، وقد رواه الترمذي رقم (٢١٩٤) في الفتن، باب ما جاء لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض، وقد رواه البخاري أيضًا ١٣ / ٢٥ في الفتن، باب لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٣٠) (٢٠٣٦) قال: حدثنا ابن نمير. والبخاري (٢/٢١٥) وفي خلق أفعال العباد (٣٩ و٥٠) قال: حدثنا علي بن عبد الله، قال: حدثني يحيى بن سعيد. وفي (٩/٦٣) قال: حدثنا أحمد بن إشكاب، قال: حدثنا محمد بن الفضيل. والترمذي (٢١٩٣) قال: حدثنا أبو حفص عمرو بن علي، قال: حدثنا يحيى بن سعيد.\nثلاثتهم - ابن نمير، ويحيى، ومحمد بن فضيل - عن فضيل بن غزوان، عن عكرمة، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":68},{"text":"٧٥٣٨ - (خ م د س) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «لا ترِجعوا بعدي كُفَّارًا يضربُ بعضُكم رِقابَ بعض» أخرجه أبو داود والنسائي.\nوزاد النسائي في رواية أخرى: «ولا يُؤخَذُ الرَّجلُ بجنايَةِ أبيهِ ولا جِنايَةِ أخيهِ» (١) .\n_________\n(١) رواه أبو داود رقم (٤٦٨٦) في السنة، باب الدليل على زيادة الإيمان ونقصانه، والنسائي ٧ / ١٣٦ في تحريم الدم، باب تحريم القتل، ورواه البخاري ١٣ / ٢٢ في الفتن، باب قول النبي ﷺ: \" لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض \"، ومسلم رقم (٦٦) في الإيمان، باب بيان معنى قول النبي ﷺ: \" لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه النسائي (٧/١٢٦) قال: أخبرنا محمد بن رافع، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا شريك. وفي (٧/١٢٧) قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا أحمد بن يونس، قال: حدثنا أبو بكر بن عياش.\nكلاهما - شريك، وأبو بكر - عن الأعمش، عن مسلم أبي الضحى، عن مسروق، فذكره. وفي رواية أبي بكر بن عياش: عن عبد الله. ولم ينسبه.\n* قال النسائي: هذا خطأ، والصواب مرسل.\n* أخرجه النسائي (٧/١٢٧) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو معاوية. وفي (٧/١٢٧) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا يعلى.\nكلاهما - أبو معاوية ويعلى - عن الأعمش، عن مسلم أبي الضحى، عن مسروق، قال: قال رسول الله -ﷺ- فذكره مرسلا.","vol":"10","page":69},{"text":"٧٥٣٩ - (س) عبد الله بن مسعود (١) - ﵄ - أن رسول الله ⦗٧٠⦘ ﷺ- قال: «لا ترِجعوا بعدي كُفَّارًا يضربُ بعضكُم رِقابَ بعض، ولا يؤخذُ الرجلُ بجريرَةِ أبيه، لا جرَيرةِ أخيه» في أخرى: «لا تَرِجعوا بعدي ضُلاَّلًا، يَضْرِبُ بعضكم رقابَ بعض» أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بجريرة) الجريرة: الجناية والذنب الذي يفعله الإنسان فيطالب به.\n_________\n(١) في المطبوع: عبد الله بن عباس، وهو خطأ.\n(٢) ٧ / ١٢٧ في تحريم الدم، باب تحريم القتل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١٢٧) قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا أحمد بن يونس، قال: حدثنا أبو بكر بن عياش، عن الأعمش، عن مسلم، عن مسروق، فذكره.\nوقال أيضا في (٧/١٢٧): أخبرنا محمد بن العلاء، قال: حدثنا أبو معاوية، عن الأعمش، عن مسلم، عن مسروق، فذكره مرسلا وقال: هذا الصواب. وقال أيضا: أخبرني إبراهيم بن يعقوب، قال: حدثنا يعلى، قال: حدثنا الأعمش، عن أبي الضحى، عن مسروق، فذكره مرسلا.","vol":"10","page":69},{"text":"٧٥٤٠ - (خ م س) جرير [بن عبد الله البجلي]- ﵁ - قال: قال لي رسول الله - ﷺ- في حجة الوداع: «استَنْصِتْ لِيَ الناسَ، ثم قال: لا ترجعوا بعدي كُفَّارًا، يضربُ بعضكم رِقابَ بعض» . أخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استنصتُّ القوم): إذا قلت لهم: أنصتوا، أي: اسكتوا لتستمعوا.\n_________\n(١) رواه البخاري ١٣ / ٢٥ في الفتن، باب \" لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض \"، وفي العلم، باب الإنصات للعلماء، وفي المغازي، باب حجة الوداع، وفي الديات، باب قول الله تعالى: ﴿ومن أحياها﴾، ومسلم رقم (٦٥) في الإيمان، باب بيان معنى قول النبي ﷺ: \" لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض \"، والنسائي ٧ / ١٢٧ و١٢٨ في تحريم الدم، باب تحريم القتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٥٨) قال: حدثنا حجاج. وفي (٤/٣٦٣) قال: حدثنا محمد بن جعفر. وفي (٤/٣٦٦) قال: حدثنا عبد الرحمن. والدارمي (١٩٢٧) قال: أخبرنا أبو الوليد، وحجاج. والبخاري (١/٤١) قال: حدثنا حجاج. وفي (٥/٢٢٤) قال: حدثنا حفص بن عمر. وفي (٩/٣) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٩/٦٣) قال: حدثنا سليمان بن حرب. ومسلم (١/٥٨) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، جميعا عن محمد بن جعفر (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. وابن ماجة (٣٩٤٢) والنسائي (٧/١٢٧) قال ابن ماجة: حدثنا. وقال النسائي: أخبرنا محمد بن بشار، قال: حدثنا محمد بن جعفر، وعبد الرحمن بن مهدي. والنسائي في الكبرى تحفة الأشراف (٣٢٣٦) عن محمد بن عثمان بن أبي صفوان، عن عبد الرحمن بن مهدي.\nسبعتهم - حجاج، ومحمد بن جعفر، وعبد الرحمن، وأبو الوليد، وحفص، وسليمان، ومعاذ - قالوا: حدثنا شعبة، قال: أخبرني علي بن مدرك، قال: سمعت أبا زرعة، فذكره.","vol":"10","page":70},{"text":"٧٥٤١ - (ط) زيد بن أسلم - ﵀ - أن عمر بن الخطاب - ﵁ - كان يقول: «اللهمَّ لا تجعل قَتْلي بيد رجل صلّى لك سَجْدَة واحِدَة، يُحاجُّني بها عِندكَ يومَ القِيامَةِ» أخرجه الموطأ (١) .\n⦗٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يحاجُّني) المحاجَّة: المخاصمة والمجادلة وإظهار الحجة.\n_________\n(١) ٢ / ٤٦١ في الجهاد، باب الشهداء في سبيل الله، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٠١٧) عن زيد بن أسلم، فذكره.","vol":"10","page":70},{"text":"٧٥٤٢ - (د) عبد الرحمن بن سُمير (١) قال: «كنتُ آخذًا بيد ابن عمرَ ﵁ في طريق من طُرُقِ المدينةِ، إذ أتَى على رأس منصوب، فقال: شَقِيَ قاتِلُ هذا، فلما أن مضى، قال: وما أرى هذا إلا قد شِقِيَ، سمعتُ رسول الله - ﷺ- يقول: من مَشَى إلى رجل من أمتي ليقتله، فليقل هكذا، فالقاتل في النار، والمقتول في الجنة» أخرجه أبو داود (٢) .\n_________\n(١) ويقال له: ابن سميرة، ويقال: ابن أبي سميرة، ويقال: ابن سمرة، ويقال: ابن سبرة، ويقال: ابن سمية.\n(٢) رقم (٤٢٦٠) في الفتن، باب في النهي عن السعي في الفتنة، وعبد الرحمن بن سمير لم يوثقه غير ابن حبان، وقال الدارقطني: تفرد به أبو عوانة عن رقبة بن مصقلة، عن عون بن أبي جحيفة عن عبد الرحمن بن سمير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٦) (٥٧٠٨) قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة، عن رقبة. وفي (٢/١٠٠) (٥٧٥٤) قال: حدثنا إسماعيل بن عمر، قال: حدثنا سفيان. وأبو داود (٤٢٦٠) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا أبو عوانة، عن رقبة بن مصقلة. (ح) قال أبو داود: قال لي الحسن بن علي. حدثنا أبو الوليد - يعني بهذا الحديث- عن أبي عوانة، عن رقبة بن مصقلة.\nكلاهما - رقبة بن مصقلة، وسفيان - عن عون بن أبي جحيفة، عن عبد الرحمن بن سميرة، فذكره.\n* في رواية الحسن بن علي. قال أبو الوليد: هو في كتابي «ابن سبرة» وقالوا: ابن سمرة، وقالوا: سميرة.\nقلت: فيه عبد الرحمن بن سميرة، لم يوثقه غير ابن حبان.","vol":"10","page":71},{"text":"٧٥٤٣ - () سالم -[مولى عبد الله بن عمر]- ﵀ - أن رَجُلًا من أهل العراق سأل ابن عمر عن قتل مُحْرِم بَعوضًا؟ فقال: «يا أهل العراق ما أسأَلَكُم عن الصغيرةِ، وأجْرأَكم على الكبيرةِ! يَقْتُلُ أحدُكم من الناس ما لو كان لي عَدَدُهم سُبُحات لرأيت أنه إسراف، وإنَّا كنَّا نسير مع رسول الله - ﷺ-، فنزلنا منزِلًا، فنامَ رجل من القوم، فَفَزَّعَهُ رجل، فَسَمِعَ ذلك رسولُ الله - ﷺ-، فقال: لا يحلُّ لمسلم تَفزِيعُ مِسْلم» . أخرجه ... (١) .\n⦗٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البعوض): صغار البق.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه مسلم بمعناه مختصرًا وقد تقدم برقم (٧٥٢٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، وقد تقدم بمعناه برقم (٧٥٢٩) .","vol":"10","page":71},{"text":"<span data-type=\"title\" id=toc-1646>الفصل السادس: في القتال الحادث بين الصحابة والتابعين ﵃ والاختلاف</span>\n<span data-type=\"title\" id=toc-1647>قتل عثمان ﵁</span>\n٧٥٤٤ - (ت) ابن أخي عبد الله بن سلام قال: لما أريد عثمان - ﵁- جاء عبد الله بن سلام، فقال له عثمان: ما جاء بك؟ قال: جئت في نُصْرتك، قال: اخرج إلى الناس فاطردُهمْ عني، فإنَّك خارجًا خير لي منك داخلًا، قال: فخرج عبد الله بن سَلامَ، فقال: أيُّها الناسُ، إنه كان اسمي في الجاهلية فلانًا، فَسمَّاني رسول الله - ﷺ- عبد الله، ونزل فيَّ آيات من كتاب الله، نزل فيَّ ﴿وشَهِدَ شاهِدٌ مِنْ بني إسرائيل على مثله فآمَنَ واسْتَكْبَرْتُم إنَّ اللهَ لا يهدي القَوْمَ الظَّالمينَ﴾ [الأحقاف: ١٠] ونزلت فيَّ ﴿قُلْ كَفى باللهِ شَهِيدًا بَيني وبَيْنَكُم ومَنْ عِنْدَهُ عِلْمُ الكتابِ﴾ [الرعد: ٤٣] إنَّ لله سَيْفًا مَغْمُودًا عنكم، وإن الملائِكَةَ قد جاوَرَتْكم في بَلِدكم هذا الذي نزل فيه نَبِيُّكُم، فاللهَ الله في هذا الرُجل أن تقتلوه، فواللهِ لَئِن ⦗٧٣⦘ قَتَلتُمُوه لَتَطْرُدُنّ جيرانَكُم الملائكةَ، ولَتَسُلُّنَّ سَيْفَ الله المغمودَ عنكم فلا يُغْمَد إلى يوم القيامة، قال: فقالوا: اقتلوا اليَهودِيَّ، واقْتُلُوا عثمان. أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٥٣) في التفسير، باب ومن سورة الأحقاف، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٣٢٥٦ و٣٨٠٣) قال: حدثنا علي بن سعيد الكندي، قال: حدثنا أبو محياة، عن عبد الملك بن عمير، عن ابن أخي عبد الله بن سلام، فذكره.\nوقال الترمذي: هذا حديث غريب، إنما نعرفه من حديث عبد الملك بن عمير.","vol":"10","page":72},{"text":"٧٥٤٥ - (خ) نافع [مولى عبد الله بن عمر]- ﵄ - أن رُجلًا أتى ابن عمرَ، فقال: «يا أبا عبد الرحمن، ما حَمَلك على أن تَحُجَّ عامًا، وتَعْتَمِرَ عامًا، وتترُكَ الجهاد في سبيلِ الله، وقد عملتَ ما رَّغبَ الله فيه؟ قال: يا ابن أخي، بُني الإسلام على خمس: إيمان بالله ورسوله، والصلاةِ الخمس، وصيام رمضان، وأداءِ الزَّكاةِ، وحجِّ البيت، فقال: يا أبا عبد الرحمن، ألا تسْمَعُ ما ذكر الله في كتابه: ﴿وإنْ طَائِفَتان مِنَ المؤْمِنينَ اقْتَتَلوا﴾ - إلى قوله - ﴿إلى أمْرِ اللهِ﴾ [الحجرات: ٩]، وقال: ﴿وقاتِلوهُمْ حَتَّى لا تَكُونَ فتْنَةٌ﴾ [البقرة: ١٩٣] قال: فَعَلْنَا على عَهْدِ رسولِ الله - ﷺ- وكان الإسلام قليلًا، فكان الرجلُ يُفتَنُ فيِ دينه، إمَّا قتَلوه، وإما عذَّبوه، حتى كَثُرَ الإسلامُ، فلم تكن فِتنةٌ، قال: فما قولك في علي وعثمان؟ قال: أمَّا عثمان: فكان الله عفا عنه، وأمَّا أنتم: فكرِهْتم أن تَعْفُوا عنه، وأما علي: فابنُ عمِّ رسول الله - ﷺ- وخَتَنُهُ - وأشار بيده - فقال: هذا بيته ⦗٧٤⦘ حيث تَرَوْنَ» وفي رواية: «أنَّ رَجُلًا جاءهُ، فقال: يا أبا عبد الرحمن ألا تسمع ما ذكر الله ﷿ في كتابه؟ ﴿وإن طائفتان من المؤمنين اقتتلوا ...﴾ إلى آخر الآية، فما يمنعك أن تقاتل كما ذكر الله ﷿ في كتابه، فقال: يا ابن أخي، أَغْتَرُّ - وفي نسخة: أُعَيَّرُ – بهذه الآية، ولا أقاتِلُ، أحبُّ إليَّ من أن أَغْتَرَّ بالآية التي يقول الله ﷿: ﴿ومَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا ...﴾ إلى آخرها [النساء: ٩٣] قال: فإن الله ﷿ يقول: ﴿وقَاتِلوهم حتى لا تكونَ فِتْنةٌ﴾، قال ابن عمر: قد فعلنا على عهد رسول الله - ﷺ- ...» وذكر الحديث، وفيه: «فلما رأى أنه لا يوافِقه فما يريد، قال: فما قولك في علي وعثمان؟ ...» الحديث أخرجه البخاري (١) .\n_________\n(١) ٨ / ١٣٧ و١٣٨ في تفسير سورة البقرة، باب قوله تعالى: ﴿وقاتلوهم حتى لا تكون فتنة﴾، وفي سورة الأنفال، باب قوله تعالى: ﴿وقاتلوهم حتى لا تكون فتنة﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: البخاري في تفسير سورة الأنفال (التفسير ١٦٨) عن الحسن بن عبد العزيز، عن عبد الله بن يحيى المصري، عن حيوة، عن بكر بن عمرو المعافري، وقال: في تفسير البقرة (التفسير (٢/٣٠) تعليقا عقيب حديث عبد الوهاب عن عبد الله، عن نافع، عن ابن عمر، وزاد عثمان بن صالح، عن ابن وهب، أخبرني فلان، وحيوة بن شريح.\nكلاهما - عن بكر بن عمرو ... فذكر نحوه.\nكلاهما - عن بكير، عن نافع، فذكره ... فلان. قيل: إنه ابن لهيعة.","vol":"10","page":73},{"text":"<span data-type=\"title\" id=toc-1648>وقعة الجمل</span>\n٧٥٤٦ - (خ) عبد الله بن زياد قال: «لما سَارَ طلحةُ والزبيرُ وعائشةُ - ﵃- إلى البصرة، بعثَ عليُّ عمارَ بن ياسر وحَسَنًا، فقدِما علينا الكوفة، فصعِدا المنبر، وكان حسنُ بن علي في أعلاه، وعمَّار أسفل منه، فاجتمعْنا إليهما، فسمعتُ عَمَّارًا يقول: إنَّ عائشةَ قد سارت إلى البصرة، والله إنَّها لَزَوْجَةُ نبيِّكم في الدنيا والآخِرَة، ولكنَّ الله ابتلاكم لِيَعْلَمَ إيَّاه تُطيعون، أمْ هِيَ؟» أخرجه البخاري، وفي أخرى له عن شقيق قال: «لما ⦗٧٥⦘\nبعثَ عليٌّ عمَّارًا والحسنَ بن علي إلى الكوفة ليستَنْفِرَهُم، خَطَبَ عمارُ، فقال: إني لأَعلمُ أنَّها زوجةُ نبيِّكم - ﷺ- في الدُّنيا والآخرة، ولكنَّ الله ابتلاكم بها، لينظر إيَّاه تَتَّبعونَ، أو إيَّاها؟» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليستنفرهم) استنفر الناس: دعاهم إلى أن ينفروا معه إلى نصرته ودفع عدوه.\n_________\n(١) رواه البخاري ٧ / ٨٣ في فضائل أصحاب النبي ﷺ، باب فضل عائشة، وفي الفتن، باب الفتنة التي تموج كموج البحر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الفتن (١٨/٢) عن عبد الله بن محمد، عن يحيى بن آدم، عن أبي بكر بن عياش، عن أبي حصين. والترمذي في المناقب (١٣٥: ١١) عن بندار، عن ابن مهدي، عن أبي بكر بن عياش، نحوه سمعت عمارا يقول: هي زوجته في الدنيا الآخرة. وقال: حسن صحيح.\nكلاهما عن عبد الله بن زياد، فذكره. (تحفة الأشراف ٧/٤٧٦) .","vol":"10","page":74},{"text":"٧٥٤٧ - (خ) شقيق بن عبد الله قال: «دخلَ أبو موسى وأبو مسعود على عمارِ حيث أتى الكوفة ليستَنْفِرَ الناسَ، فقالا: ما رأينا منك أمرًا منذ أسْلَمْتَ أكرهَ عندنا من إسْراعِكَ في هذا الأمر؟ فقال: ما رأيتُ منكما أمرًا منذ أسلمتما أكرهَ عندي من إبطائِكما عن هذا الأمر، قال: ثم كساهما حُلَّة» . وفي أخرى قال: «كنتُ جالسًا مع أَبي موسى وأبي مسعود وعمار، فقال أبو مسعود: مَا مِن أصحابِكَ من أحد إلا لو شِئْتُ لقلت فيه، غيرَك، وما رأيتُ مِنكَ شيئًا منذ صحبتَ رسول الله - ﷺ- أعيبَ عندي من اسْتِسْراعِكَ في هذا الأمر؟ فقال عمار: يا أبا مسعود، وما رأيتُ منك ولا من صَاِحبِك هذا شيئًا منذ صحبتُ رسولَ الله - ﷺ- أعيبَ عندي من إِبطائِكما في هذا الأمر، فقال أبو مسعود - وكان موسرًا - يا غلام! هاتِ حُلَّتَيْنِ، فأعطى إحداهما أبا موسى، والأخرى عمارًا، وقال: روحا فيهما إلى ⦗٧٦⦘ الجمعة» أخرجه البخاري (١) .\n_________\n(١) ١٣ / ٤٧ - ٥٠ في الفتن، باب الفتنة التي تموج كموج البحر، وفي فضائل أصحاب النبي ﷺ، باب فضل عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الفتن (١٩: ٢) عن بدل بن المحبر عن شعبة، عن عمرو بن مرة و(١٩: ٣) عن عبدان، عن أبي حمزة، عن الأعمش، كلاهما عن شقيق بن سلمة، فذكره..","vol":"10","page":75},{"text":"٧٥٤٨ - (د) قيس بن عباد - ﵀ - قال: قلت لِعَلي: «أخبِرني عن مَسيرِك هذا، أعَهْد عَهِدَهُ إليك رسول الله - ﷺ-، أم رأي رأيتَه؟ قال: ما عَهِدَ إليَّ رسول الله - ﷺ- بشيء؟ ولكنَّه رأي رأَيتُه؟» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٦٦) في السنة، باب ما يدل على ترك الكلام في الفتنة، وفيه عنعنة الحسن البصري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٦٦) قال: حدثنا إسماعيل بن إبراهيم الهذلي، قال حدثنا بن علية، عن يونس عن الحسن. فذكره قلت: فيه عنعنة الحسن.","vol":"10","page":76},{"text":"<span data-type=\"title\" id=toc-1649>الخوارج</span>\n٧٥٤٩ - (م د) زيد بن وهب [الجهني]- ﵁ -: أنه كان في الجَيْشِ الذينَ كانُوا مع عليّ، الذينَ سارُوا إلى الخَوارج - فقال عليٌّ: «أيُّها الناسُ: إني سمعتُ رسول الله - ﷺ- يقول: يَخرجُ قوم من أُمَّتي، يقرؤون القُرْآنَ، ليس قِراءَتُكُم إلى قِراءَتِهم بشيء، ولا صلاتُكُم إلى صلاتهم بشيء، ولا صيامُكم إلى صيامهم بشيء، يقرؤون القرآنَ يحسبون أنه لهم وهو عليهم، لا تُجاوِزُ صلاتُهم تراقيَهمُ، يَمْرُقُون من الإسلام كما يمرُق السَّهم من الرَّمِيَّة، لو يعلم الجيشُ الذين يصيبونهم ما قُضِيَ لهم على لسان نبيهم - ﷺ- لَنَكَلُوا عن العمل، وآية ذلك: أن فيهم رجُلًا له عَضَد، ليس له ذراع، على عَضُدِهِ مثلُ حَلمَة الثَّدْي، عليه شَعَرات بيض، فتذهبون إلى ⦗٧٧⦘ معاويةَ وأهلِ الشام، وتتركون هؤلاء يَخْلُفونكم في ذراريكم وأموالكم؟ والله إني لأرجو أن يكونوا هؤلاء القومَ، فإنَّهم قد سفكُوا الدَّمَ الحرامَ، وأغاروا في سَرْحِ الناسِ، فَسيروا. قال سلمةُ بن كُهيل: فَنَزَّلَني زيد بن وهب منِزلًا (١)، حتى قال: مَرَرْنا على قنطرة، فلما التقينا - وعلى الخوارج يومئذ: عبد الله بن وهب الراسبي - فقال لهم: ألقُوا الرِّماحَ، وسُلُّوا سيوفكم من جُفُونها، فإني أخاف أن يناشدوكم، كما ناشدوكم يوم حروراء، فرجعوا فوَّحشوا برِماحِهم وسَلُّوا السُّيُوفَ، وشَجَرُهُم الناسُ برماحهم، قال: وقُتل بعضهم على بعض، وما أصيب من الناس يؤمئذ إلا رجلان، فقال عليٌّ: التمسوا فيهم المخدَج، فالتمسوه، فلم يجدوه، فقام عليٌّ بنفسه، حتى أتى ناسًا، قد قُتل بعضهم على بعض، قال: أخِّرُوهم، فوجدوه مما يلي الأرضَ، فكَّبر ثم قال: صدق الله، وبلَّغ رسولُهُ، قال: فقام إليه عَبيدةُ السَّلْمانيُّ، فقال: يا أمير المؤمنين، آلله الذي لا إله إلا هو، لَسمعتَ هذا الحديث من رسول الله - ﷺ-؟ قال: إي والله الذي لا إله إلا هو، حتى استَحْلَفه ثلاثًا وهو يحلف له» أخرجه مسلم وأبو داود. ⦗٧٨⦘\nوفي أخرى لأبي داود عن أبي الوَضِيء قال: قال عليٌّ: «اطلبوا المخدَج ...» فذكر الحديث واستَخْرَجوه من تحت قتلَى في الطين، قال أبو الوضيء: فكأني أنظر إليه، حَبَشِي عليه قُريطِق له، إحدى يديه مثل ثَدي المرأة، عليها شُعَيْرات مثل الشُّعَيْراتِ التي تكون على ذَنبِ اليَرْبوع. قال أبو مريم: إنْ كان ذلك المخدج لمعَنا يومئذ في المسجد، نُجالسه بالليل والنهار، وكان فقيرًا، ورأيته مع المساكين يشهد طعام عليٍّ مع الناس، وقد كَسَوُته بُرنُسًا لي، قال أبو مريم: وكان المخدَج يسمَّى نافِعًا، ذا الثُدَيَّة،، وكان في يده مثل ثدي المرأة، على رأسه حَلَمة مثل حلمةِ الثدي، عليه شُعيرات مثلُ سُبالة السِّنَّوْر (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تراقيهم) التراقي: جمع تُرْقُوة، وهي العظم الذي بين ثغرة النحر والعاتق.\n(الرمِيَّة): ما يرمى من صيد أو نحوه، قال الخطابي: وقد أجمع علماء المسلمين على أن الخوارج على ضلالتهم فرقة من فرق المسلمين، ورأوا مناكحتهم وأكل ذبائحهم، وأجازوا شهادتهم، وسُئِل عنهم علي بن أبي طالب، فقيل: «أكفارٌ هم؟ قال: مِنَ الكفر فرُّوا، فقيل: فمنافقون هم؟ قال: ⦗٧٩⦘ إن المنافقين لا يذكرون الله إلا قليلًا، وهؤلاء يذكرون الله بكرة وأصيلًا، قيل: من هم؟ قال: قوم أصابتهم فتنة فعموا وصمّوا» قال الخطابي: فمعنى قوله - ﷺ-: «يمرقون من الدين» أراد بالدِّين: أنهم يخرجون من طاعة الإمام المفترض الطاعة، وينسلخون منها، والله أعلم.\n(نكلت) عن العمل أنكل: إذا فترتَ عنه وجبُنتَ عن فعله.\n(وآية ذلك) الآية: العلامة التي يستدل بها.\n(جفون السيوف): أغمادها.\n(وَحَّشْتُ بِسِلاحي) وبثوبي: إذا رميتَ به وألقيته من يدك.\n(التشاجر بالرماح): التطاعن بها، وشجره برمحه: إذا طعنه.\n(المخدَج) الناقص، والخِداج: النقص.\n(قُريطق) تصغير قَرْطَق، وهو شبيه بالقباء، فارسي معرب.\n(ذو الثُّدَيَّة) تصغير الثنْدُوَة، بتقدير حذف الزائد الذي هو النون، لأنها من تركيب الثدي، وانقلاب الياء فيها واوًا لضمة ما قبلها.\n(السَّبَالَةُ): الشارب، والجمع السِّبال، والهاء في «سبالة» لتأنيث اللفظة.\n_________\n(١) قال النووي في \" شرح مسلم \": هكذا في معظم النسخ، وفي نادر منها: \" منزلًا منزلًا \"، وكذا ذكره الحميدي في الجمع بين \" الصحيحين \"، وهو وجه الكلام، أي: ذكر لي مراحلهم بالجيش منزلًا منزلًا حتى بلغ القنطرة التي كان القتال عندها.\n(٢) رواه مسلم رقم (١٠٦٦) في الزكاة، باب التحريض على قتل الخوارج، وأبو داود رقم (٤٧٦٨) و(٤٧٦٩) و(٤٧٧٠) في السنة، باب في قتال الخوارج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/١١٤) قال: حدثنا عبد بن حميد، قال: حدثنا عبد الرزاق بن همام. أبو داود (٤٧٦٨) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق. وعبد الله بن أحمد ١/٩١ (٧٠٦) قال: حدثنا أحمد بن جميل أبو يوسف، قال: أخبرنا يحيى بن عبد الملك بن حميد بن أبي غنية.\nكلاهما - عبد الزراق، ويحيى بن عبد الملك - عن عبد الملك بن أبي سليمان، قال: حدثنا سلمة بن كهيل، قال: حدثني زيد بن وهب الجهني. فذكره.","vol":"10","page":76},{"text":"٧٥٥٠ - (م) عبيد الله بن أبي رافع - مولى رسولِ الله - ﷺ- «أن الحَرُورَّية لمَّا خرجت على عليِّ بن أبي طالب، فقالوا: لا حُكمَ إلاَّ لله، قال عليّ: كلمة حق أُريدَ بها باطل، إن رسول الله - ﷺ- وصفَ لنا ناسًا، إني ⦗٨٠⦘ لأعْرِفُ صفتهم في هؤلاءِ، يقولون الحقَّ بألسنتِهم، لا يجاوزُ هذا منهم - وأشار إلى حَلْقِهِ - مِن أبْغَضِ خلق الله إليه، منهم أسْودُ، في إحدى يديه طُبْيُ شَاة، أو حَلَمةُ ثدي، فلما قتلهم علي بن أبي طالب، قال: انظروا، فنظروا، فلم يجدوا شيئًا، فقال: ارجعوا، فوالله ما كذَبتُ ولا كُذِبتُ - مرتين أو ثلاثًا - ثم وجدوه في خَربة فأتَوا به، حتى وَضعُوهُ بين يَدِيْهِ، قال عبيد الله: وأنا حاضر ذلك من أمرهم وقولِ عليِّ فيهم» زاد في رواية: قال ابن حُنين: «رأيتُ ذلك الأسودَ» .\nأخرجه مسلم، هذا الحديث أفرده الحميديُّ في كتابه عن الذي قبله وجعله حديثًا مفردًا، وهو رواية منه، وذلك بخلاف عادته في جميع روايات الحديث، وحيث أفرده اتبعناه، وتركنا الأولى، ولعله قد أدرك منه معنى اقتضى له أن يفرده (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطُّبْيُ): لذوات الحافر والسباع كالضرع لغيرها، وقد يكون لذوات الخف.\n_________\n(١) رواه مسلم رقم (١٠٦٦) في الزكاة، باب التحريض على قتل الخوارج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/١١٦) قال: حدثني أبو الطاهر، ويونس بن عبد الأعلى، قال: أخبرنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، عن بكير بن الأشج، عن بسر بن سعيد، عن عبيد الله بن أبي رافع، فذكره","vol":"10","page":79},{"text":"٧٥٥١ - (م) عَبيدة بن عمرو [السلماني] عن علي - ﵁ ⦗٨١⦘ أنه ذكر الخوارج فقال: «فيهم رجل مُخْدَج اليَد، أو مَثْدُونَ اليد، أو مُودَنُ اليد، لولا أن تَبْطَروا لَحَدَّثتكم بما وعدَ الله الذين يقتلونَهُم على لسانِ محمد - ﷺ-، قال: فقلتُ: أنتَ سمعتَ هذا من محمد - ﷺ-؟ قال: إي، وربِّ الكعبة - قالها ثلاثًا -» أخرجه مسلم، وهذا الحديث أيضًا أخرجه الحميدي مفردًا، وهو رواية من روايات الحديث الأول (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مثدون اليد) روي «مثدون اليد» و«مُثْدَن اليد» ومعناهما: صغير اليد مجتمعها، بمنزلة ثُندُوة الثدي، وأصله: مثند، فقدمتِّ الدال على النون.\n(أو مودَن اليد) رجل مُودَن ومودون اليد، أي: صغيرها وناقصها، من قولهم: أوْدَنتُ الشيء إذا نقصتَه، وودنته فهو مُودَنٌ ومودُون.\n_________\n(١) رقم (١٠٦٦) في الزكاة، باب التحريض على قتل الخوارج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الزكاة (٤٩: ٤) عن أبي بكر بن أبي شيبة، وزهير بن حرب، كلاهما عن إسماعيل بن عليه و(٤٩: ٤) عن قتيبة، عن حماد بن زيد. و(٤٩: ٤) عن محمد بن أبي بكر المقدسي، عن ابن علية، وحماد بن زيد، كلاهما عن أيوب و(٤٩: ٥) عن محمد بن مثني، عن ابن أبي عدي، عن ابن عون، كلاهما عن محمد بن سيرين، وأبو داود في السنة (٣١: ١) عن محمد بن عبيد، ومحمد بن عيسى، كلاهما عن حماد، وابن ماجة فيه «السنة المقدمة» (١٢: ١) عن أبي بكر بن أبي شيبة. كلهم عن عبيدة بن عمرو السلماني، فذكره. (تحفة الأشراف (٧/٤٣٠) .","vol":"10","page":80},{"text":"٧٥٥٢ - (خ م د س) - سويد بن غفلة قال: قال عليّ - ﵁ -: «إذا حدَّثْتكُم عن رسولِ الله - ﷺ- حَديثًا، فواللهِ لأنْ أخِرَّ من السماء أحبُّ إليَّ من أكذبَ عليه.\nوفي رواية: من أنْ أقولَ عليه ما لم يَقُل، وإذا حَدَّثْتكُم فيما بيني وبينَكم، فإن الحرْب خَدْعَة، وإني سمعتُ النبيَّ - ﷺ- يقول: سيخرُجُ قوم ⦗٨٢⦘ في آخِرِ الزَّمانِ حُدَثَاءُ الأسنانِ، سُفهاءُ الأحلام، يقولون من قول خير البرَّيةِ، يقرؤون القُرآن، لا يجاوِزُ إيمانُهم حَنَاجِرَهُمْ، يمرُقُون من الدِّين كما يمرُقُ السَّهمُ من الرَّميةِ، فأينما لِقَيْتمُوهم فاقتلُوهُم، فإنَّ في قَتْلِهم أجرًا لمن قَتَلَهُم عندَ الله يومَ القيامةِ» أخرجه البخاري ومسلم وأبو داود.\nوأخرجه النسائي قال: قال علي: قال رسولُ الله - ﷺ-: «يخرج قوم في آخرِ الزَّمان ... وذكر الحديث» .\nوهذا الحديث أيضًا: يجوز أن يكون من جملة روايات الحديث الأول، فإنه أيضًا في صفة الخوارج (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَخر) خرّ من السطح يَخِر: إذا وقع، وكلُّ من سَقَطَ من موضع عالٍ فقد خرّ.\n(حُدثاء الأسنان) أي: شباب لم يكبروا حتى يعرفوا الحق.\n(سفهاء الأحلام) الأحلام: العقول، والسفه: الخِفةُ في العقلِ والجهلُ.\n_________\n(١) رواه البخاري ٩ / ٨٦ في فضائل القرآن، باب إثم من راءى بقراءة القرآن أو تأكل به، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي استتابة المرتدين، باب قتل الخوارج والملحدين بعد إقامة الحجة عليهم، ومسلم رقم (١٠٦٦) في الزكاة، باب التحريض على قتل الخوارج، وأبو داود رقم (٤٧٦٧) في السنة، باب في قتال الخوارج، والنسائي ٧ / ١١٩ في تحريم الدم، باب من شهر سيفه ثم وضعه في الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٨١) (٦١٦) و(١/١١٣) (٩١٢) قال: حدثنا أبو معاوية. وفي (١/١٣١) (١٠٨٦) قال: حدثنا وكيع. (ح) وعبد الرحمن، عن سفيان. والبخاري (٤/٢٢٤ و٦/٢٤٣) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وفي (٩/٢١) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. ومسلم (٣/١١٣ و١١٤) قال: حدثنا محمد بن عبد الله بن نمير، وعبد الله بن سعيد الأشج. جميعا عن وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. (ح) وحدثنا محمد بن أبي بكر المقدمي وأبو بكر بن نافع. قالا: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. (ح) وحدثنا عثمان بن أبي شيبة. قال: حدثنا جرير (ح) وحدثنا أبو بكر بن أبي شيبة. وأبو كريب وزهير بن حرب. قالوا: حدثنا أبو معاوية. وأبو داود (٤٧٦٧) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. والنسائي (٧/١١٩) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن. قال: حدثنا سفيان.\nستتهم - أبو معاوية، ووكيع، وسفيان، وحفص بن غياث، وعيسى، وجرير - عن الأعمش، عن خيثمة، عن سويد بن غفلة، فذكره.","vol":"10","page":81},{"text":"٧٥٥٣ - (خ م ط د س) أبو سعيد الخدري - ﵁ - من رواية أبي سلمة وعطاء بن يسار، أنهما أتيَا أبا سعيد الخدري، فسألاه عن الحرُورَّية، هل سمعتَ رسولُ الله - ﷺ- يذكرها؟ قال: لا أدريَ مَنِ الحروريةُ؟ ولكني سمعتُ رسولَ الله - ﷺ- يقول: «يخرج في هذه الأمَّةِ - ولم يقل: منها - قوم، تَحقِرونَ صَلاتَكُم مع صلاتِهِم، يقرؤون القرآن، لا يجاوِزُ حُلُوقَهم - أو حَناجِرَهُم - يمرُقُونَ من الدِّين مُرُوق السَّهْمِ من الرَّمِيةِ، فينظر الرامي إلى سهمِهِ، إلى نَصْله، إلى رِصَافِهِ، فيتمارَى في الفُوَقة: هل عَلِق بها من الدم شيء؟» .\nوفي رواية أبي سَلَمةَ والضَّحَّاك الهَمْداني: أن أبا سعيد الخدري قال: «بينما نحن عند رسولِ الله - ﷺ- وهو يَقْسِم قَسْمًا، أتاه ذو الخُوَيَصِرة - وهو رجل من بني تَميم - فقال: يا رسولَ الله، اعدِلْ، فقال رسولُ الله - ﷺ-: ويلَكَ، ومن يَعْدِلُ إذا لم أعْدِلْ؟ - زاد في رواية: قد خِبْتُ وَخسِرْتُ إن لم أعْدِلْ - فقال عمر بن الخطاب: ائذن لي فيه فَأضرِب عنقه، فقال رسولُ الله - ﷺ-: دَعْهُ، فإن له أصْحَابًا يحقِر أحَدُكم صلاتَه مع صلاتِهِم، وصيامه مع صيامهم» زاد في رواية «يقرؤون القرآن لا يجاوز تراقيهم، يمرقُون من الإسلام. وفي رواية: من الدِّين - كما يمرق السهمُ الرَّمِيةِ، ينظر أحدهم ⦗٨٤⦘ إلى نصلِه فلا يوجد فيه شيء، ثم ينظر إلى رِصافِه فلا يوجد فيه شيء، ثم ينظر إلى نَضِيَّه فلا يوجد فيه شيء - وهو القِدْح - ثم ينظر إلى قُذَذه فلا يوجد فيه شيء، سبقَ الفَرْثَ والدَّم، آيتهُمْ: رجل أسودُ، إحدى عضديه - وفي رواية: إحدى يديه - مثلُ البَضْعة تَدَردَرُ، يخرجون على حين فُرْقةِ من النَّاس» قال أبو سعيد: «فأشهد أني سمعت هذا من رسول الله - ﷺ-، وأشهد أن علي بن طالب قاتلهم وأنا معه، فأمرَ بذلك الرجلِ، فالتُمِسَ فوِجدَ، فأُتِيَ به حتى نَظَرتُ إليه على نَعتِ رسول الله - ﷺ- الذي نعتَ» .\nقال الحميدي: ألفاظ الرواة عن الزهري متقاربة، إلا فيما بَيَّنَا من الزيادة.\nوفي أخرى: قال أبو سعيد: «بعث علي﵁ - وهو باليمن إلى النبيِّ - ﷺ- بذُهَيْبَة في تُرْبتها، فَقَسَمَها بين أربعة: الأقرعِ بن حابس الحْنظَلي، ثم أحدِ بَني مُجاشِع، وبين عُيَيْنَةَ بن بدر الفزاري، وبين عَلْقمة بن عُلاثَةَ العامري، ثم أحدِ بني كلاب، وبين زيد الخيل الطائي، ثم أحد بني نَبْهان، فتغضَّبتْ قريش والأنصار، فقالوا: يُعطيه صناديدَ أهل نجد ويَدُعنا؟ قال [رسولُ الله - ﷺ-]: إنما أتألَّفُهم، فأقَبَل رجل غائرُ العينين، ناتئُ الجبين كَثّ اللحية، مشرفُ الوَجنتين، محلوق الرأْس، فقال: يا محمد، اتق الله، فقال: فمن يطيع الله، إذا عَصيْتُه؟ أفيأمنني على أهل الأرض، ولا تأمنوني؟ ⦗٨٥⦘ فسأل رجل من القوم قتلَه - أُراه خالد بن الوليد - فمنعه، فلما ولَّى، قال: إن من ضِئضيء هذا قومًا يقرؤون القرآن، لا يجاوز حناجرهم، يمرُقون من الإسلام مُروقُ السهم من الرمية، يقتلون أهل الإسلام، ويَدَعون أهل الأوثان، لئن أدركتُهم لأقتلنَّهم قتل عاد» أخرجه البخاري ومسلم.\nولمسلم نحوه بزيادة ألفاظ، وفيها «بِذُهَيْبَة في أديم مَقْروظ، لم تُحَصَّل من ترابها - وفيها - والرابع: إما علقمة بن عُلاثة، وإما عامر بن الطفيل - وفيها - ألا تأمنوني وأنا أمين مَنْ في السماء، يأتيني خبر السماء صباحًا ومساءً - وفيها - فقال: يا رسول الله، اتق الله، فقال: ويلك! أولستُ أحقَّ أهل الأرض أن يتقَي الله؟ قال: ثم ولَّى الرجل، فقال خالد بن الوليد: يا رسول الله: ألا أضرب عنقه؟ فقال: لا، لعلّه أن يكونَ يصلي، قال خالد: وكم من مصلِّ يقول بلسانه ما ليس في قلبه، فقال رسول الله - ﷺ-: إني لم أُومَرْ أن أُنَقِّبَ عن قلوب الناس، ولا أُشقَّ بطونهم، قال: ثم نظر إليه وهو مُقَفٍّ، فقال: إنَّه يخرج من ضِئْضِي هؤلاء قوم يتلون كتاب الله رَطْبًا، لا يجاوز حناجرهم، يمرُقون من الدين كما يمرق السَّهم من الرمية، قال: أظنه قال: لئن أدركتُهم لأقتلنَّهم قتل ثمود» .\nوفي رواية «فقام إليه عمر بن الخطاب فقال: يا رسول الله، ألا أضرب عنقه؟ قال: لا، فقام إليه خالد سيف الله، فقال: يا رسول الله، ألا أضرب عنقه؟ قال: لا» . ⦗٨٦⦘\nوفي رواية البخاري أنه قال: سمعت رسولَ الله - ﷺ- يقول: «يخرج فيكم قوم تَحْقِرون صلاتَكم مع صلاتهم، وصيامَكم مع صيامهم، وعملَكم مع عملهم، ويقرؤون القرآن، لا يجاوز حَناجرهم، يمرُقون من الدِّين كما يمرُق السهم من الرمية، ينظر في النَّصْل فلا يرى شيئًا، وينظر في القِدْح فلا يرى شيئًا، وينظر في الريش فلا يرى شيئًا، ويتمارى في الفُوق» .\nوللبخاري طرف منه أن النبيَّ - ﷺ- قال: «يخرج ناس من قِبل المشرق يقرؤون القرآن، لا يجاوز تراقيهم، يمرُقون من الدِّين كما يمرُق السهم من الرمية، ثم لا يعودون فيه حتى يعود السهم إلى فُوقه، قيل: ما سِيماهم؟ قال: سيماهم التحليق - أو قال: التَّسْبيدُ» .\nولمسلم في أخرى «أن النبيَّ - ﷺ- ذكر قومًا يكونون في أمته، يخرجون في فُرقة من الناس، سيماهم التحالق، قال: هم شرُّ الخلق - أو من أشَرِّ الخلق - يقتلهم أدنى الطائفتين إلى الحق، قال: فَضَرب النبيُّ - ﷺ- لهم مثلًا - أو قال قولًا - الرجل يرمي الرمية - أو قال: الغرض - فينظر في النصل فلا يرى بَصيرة، وينظر في الفُوق فلا يرى بصيرة، قال أبو سعيد: وأنتم قتلتموهم يا أهل العراق» .\nوله في أخرى أن رسول الله - ﷺ- قال: «تمرُق مارقة عند فرقة من المسلمين، يقتلها أَوْلى الطائفتين بالحق» . ⦗٨٧⦘\nوفي أخرى: وذكر فيه «قومًا يخرجون على فُرقة مختلفة، يقتلهم أقرب الطائفتين من الحق» . وأخرج الموطأ الرواية الأولى من أفراد البخاري وقال: «تحقِرون صلاتَكم مع صلاتهم، وصيامَكم مع صيامهم، وأعمالَكم مع أعمالهم» .\nوأخرج أبو داود والنسائي الرواية الثالثة التي فيها ذكر «الذهيبة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِدْح) القِدْح: السهم قبل أن يعمل فيه الريش والنصل، وقبل أن يُبْرَى.\n(الرِّصاف): العَقبُ الذي يكون فوق مدخل النصل في السهم، واحدها: رَصَفة، بالتحريك.\n(التماري): تفاعل من المرية: الشك، والمراد: الجدال.\n(الفُوقة) والفُوق: موضع وقوع الوَتر من السهم.\n(النَّضِيُّ) بالضاد المعجمة - بوزن النقيِّ: القِدْحُ أول ما يكون قبل ⦗٨٨⦘ أن يعمل، ونَضِيُّ السهم: ما بين الريش والنصل، ونِضْو السهم: قِدْحه، وهو ما جاوز الريش إلى النصل، وقيل: النضي: نَصْل السهم، والمراد به في الحديث: ما بين الريش والنصل.\n(الفَرْثُ): السِّرجين وما يكون في الكَرِش.\n(البَضْعة): القطعة من اللحم.\n(تَدَرْدَرُ) التدردر: التحرُّك والترجرج مارًّا أو جائيًا.\n(الذُّهَبْيَة): تصغير الذهب، وهو في الأصل مؤنث، والقطعة منه ذهبة، فلمَّا صُغرَ أضاف إليه الهاء، كما يقال في تصغير قوس: قوَيسة، وفي تصغير قدر: قديرة.\n(الأديم): المقروظ المدبوغ بالقَرظ.\n(الصناديد): جمع صنديد، وهو السيد الشريف.\n(التألُّف): الإيناس والتحبب، والمراد: لأحبِّب إليهم الإسلامَ وأزيل نفورهم منه.\n(الضِئْضِئ) بالهمز: الأصل، والمراد: يخرج من صُلبه ونَسله.\n(أُنَقِّبُ) التنقيب: التفتيش.\n(مُقَفٍّ) قفّى الرجلُ الرجلَ يقفِّي، فهو مقفٍّ: إذا أعطاك قفاه وولى. ⦗٨٩⦘\n(التسبيد): حلق الشعر واستئصاله، وقيل: هو ترك التدهن وغسل الرأس.\n(التحليق) والتحالق: حلق شعر الرأس، وهو تفاعل منه، كأن بعضهم يحلق بعضًا.\n(الغرض): الهدف.\n(البَصِيرة) الدليل والحجة الذي يستدل به، لأن الدليل يوضح المعنى ويُحققِّه، فكأن صاحبه يبصر به، والبصيرة: هو شيء من الدم يستدل به على الرمية.\n_________\n(١) رواه البخاري ٩ / ٨٦ في فضائل القرآن، باب إثم من راءى بقراءة القرآن أو تأكل به، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي الأدب، باب ما جاء في قول الرجل: ويلك، وفي استتابة المرتدين، باب قتال الخوارج، وباب من ترك قتال الخوارج للتألف وأن لا ينفر الناس عنه، ومسلم رقم (١٠٦٤) في الزكاة، باب ذكر الخوارج وصفاتهم، والموطأ ١ / ٢٠٤ و٢٠٥ في القرآن، باب ما جاء في القرآن، وأبو داود رقم (٤٧٦٤) في السنة، باب في قتال الخوارج، والنسائي ٥ / ٨٧ في الزكاة، باب في المؤلفة قلوبهم، وفي تحريم الدم، باب من شهر سيفه ثم وضعه في الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك «الموطأ» (١٤٤) . وأحمد (٣/٦٠) قال: قرأت على عبد الرحمن. والبخاري (٦/٢٤٤) . وفي «خلق أفعال العباد» (٢٢) قال: حدثنا عبد الله بن يوسف. وفي «خلق أفعال العباد» (٢٢) قال: حدثنا عبد الله بن مسلمة. والنسائي في «فضائل القرآن» (١١٤) قال: أخبرنا محمد بن سلمة، عن ابن القاسم. (ح) والحارث بن مسكين، قراءة عليه، عن ابن القاسم.\nأربعتهم - عبد الرحمن بن مهدي، وعبد الله بن يوسف، وعبد الله بن مسلمة، وابن القاسم - عن مالك، عن يحيى بن سعيد، عن محمد بن إبراهيم بن الحارث التيمي.\n٢- أخرجه أحمد (٣/٣٣) وابن ماجة (١٦٩) قال: حدثنا أبو بكر بن أبي شيبة. كلاهما - أحمد، وأبو بكر - قالا: حدثنا يزيد بن هارون، قال: أنبأنا محمد بن عمرو.\n٣ - وأخرجه أحمد (٣/٥٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٣/٦٥) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي. والبخاري (٤/٢٤٣) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٨/٤٧) قال: حدثني عبد الرحمن بن إبراهيم، قال: حدثنا الوليد، عن الأوزاعي. وفي (٩/٢١) قال: حدثنا عبد الله بن محمد، قال: حدثنا هشام، قال: أخبرنا معمر. ومسلم (٣/١١٢) قال: حدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب، قال: أخبرني يونس (ح) وحدثني حرملة بن يحيى، وأحمد بن عبد الرحمن الفهري، قالا: أخبرنا ابن وهب، قال: أخبرني يونس. والنسائي في الكبرى «تحفة الأشراف» (٤٤٢١) عن محمد بن عبد الأعلى، عن محمد بن ثور، عن معمر. أربعتهم - معمر، وشعيب، والأوزاعي، ويونس - عن الزهري.\nثلاثتهم - محمد بن إبراهيم، ومحمد بن عمرو، والزهري - عن أبي سلمة، فذكره.\n* أخرجه البخاري (٩/٢١) . ومسلم (٣/١١٢) قالا: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب، قال: سمعت يحيى بن سعيد، يقول: أخبرني محمد بن إبراهيم، عن أبي سلمة، وعطاء بن يسار، فذكراه.\n(*) في رواية الأوزاعي. وحرملة بن يحيى، وأحمد بن عبد الرحمن: عن أبي سلمة، والضحاك الهمداني.\n(*) جاءت الروايات مطولة ومختصرة.\n١ - أخرجه أحمد (٣/٤) قال: حدثنا محمد بن فضيل. والبخاري (٥/٢٠٧) قال: حدثنا قتيبة، قال: حدثنا عبد الواحد. ومسلم (٣/١١٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد الواحد. وفي (٣/١١١) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. (ح) وحدثنا ابن نمير، قال: حدثنا ابن فضيل. وابن خزيمة (٢٣٧٣) قال: حدثنا أبو هشام الرفاعي، قال: حدثنا ابن فضيل.\nثلاثتهم - ابن فضيل، وعبد الواحد، وجرير - عن عمارة بن القعقاع بن شبرمة.\n٢ - وأخرجه أحمد (٣/٣١) قال: حدثنا وكيع «ابن الجراح» قال: حدثنا أبي. وفي (٣/٦٨ و٧٢ و٧٣) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والبخاري (٤/١٦٦ و٦/٨٤) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وفي (٩/١٥٥) قال: حدثنا قبيصة، قال: حدثنا سفيان. (ح) وحدثني إسحاق بن نصر، قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. ومسلم (٣/١١٠) قال: حدثنا هناد بن السري، قال: حدثنا أبو الأحوص. وأبو داود (٤٧٦٤) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. والنسائي (٥/٨٧) قال: أخبرنا هناد بن السري، عن أبي الأحوص. وفي (٧/١١٨) قال: أخبرنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: أنبأنا الثوري. ثلاثتهم - الجراح، وسفيان بن سعيد بن مسروق الثوري، وأبو الأحوص - عن سعيد بن مسروق.\nكلاهما - عمارة، وسعيد - عن عبد الرحمن بن أبي نعم، فذكره.\n- وبلفظ: «يخرج ناس من قبل المشرق، ويقرءون القرآن لا يجاوز تراقيهم ...» .\nأخرجه أحمد (٣/٦٤) قال: حدثنا عفان. والبخاري (٩/١٨٩) قال: حدثنا أبو النعمان.\nكلاهما - عفان، وأبو النعمان - قالا: حدثنا مهدي بن ميمون، قال: سمعت محمد بن سيرين، يحدث عن معبد بن سيرين، فذكره.\nوبلفظ: «أن النبي -ﷺ- ذكر قوما يكونون في أمته ...» .\nأخرجه أحمد (٣/٥) . ومسلم (٣/١١٣) قال: حدثني محمد بن المثنى. كلاهما - أحمد، وابن المثنى - قالا: حدثنا ابن أبي عدي، عن سليمان، عن أبي نضرة، فذكره.\nوبلفظ: «تمرق مارقة عند المسلمين، يقتلها أولى الطائفتين بالحق» .\nأخرجه أحمد (٣/٢٥) قال: حدثنا يحيى، عن عوف. وفي (٣/٣٢ و٤٨) قال: حدثنا وكيع، قال: حدثنا القاسم بن الفضل. وفي (٣/٤٥) قال: حدثنا بهز، قال: حدثنا أبو عوانة، عن قتادة. وفي (٣/٦٤) قال: حدثنا عفان، قال: حدثنا أبو عوانة، عن قتادة، وفي (٣/٧٩) قال: حدثنا محمد بن جعفر، قال: حدثنا عوف. وفي (٣/٩٧) قال: حدثنا عفان، قال: أخبرنا القاسم بن الفضل. ومسلم (٣/١١٣) قال: حدثنا شيبان بن فروخ، قال: حدثنا القاسم - وهو ابن الفضل الحداني -. (ح) وحدثنا أبو الربيع الزهراني، وقتيبة بن سعيد، قال: حدثنا أبو عوانة عن قتادة (ح) وحدثنا محمد بن المثنى، قال: حدثنا عبد الأعلى، قال: حدثنا داود. وأبو داود (٤٦٦٧) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا القاسم بن الفضل.\nأربعتهم - عوف، والقاسم، وقتادة، وداود - عن أبي نضرة، فذكره.","vol":"10","page":83},{"text":"٧٥٥٤ - (د) أبو سعيد الخدري، وأنس بن مالك - ﵄ - أن رسولَ الله - ﷺ- قال: «سيكونُ في أمتي اختلاف وفُرقة، قوم يُحسِنُون القيل، ويسيئونَ الفعل، يقرَؤونَ القرْآن، لا يجاوز تَراقيهم، يمْرُقون من الدِّين كما يمْرُق السهم من الرَّمية، ثم لا يرجعونَ حتى يرتدْ على فُوقِهِ، هُمْ شر الخلق، طُوبى لمن قتلهم وقتلوه، يدعون إلى كتاب الله، وليسوا منه في شيء، مَن قاتلهم كان أولى بالله منهم، قالوا: يا رسول الله، ما سيماهم؟ قال: التحليق» .\nوفي رواية عن أنس نحوه قال: «سيماهم التحليق والتسبيد، فإذا رأيتموهم فأنِيموهم» أخرجه أبو داود (١) .\n⦗٩٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القيل): هو القول.\n(الإنامة): القتل، يقال: ضربه فأنامه: إذا قتله.\n_________\n(١) رقم (٤٧٦٥) في السنة، باب في قتال الخوارج، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/٢٢٤) قال: حدثنا أبو المغيرة. وأبو داود (٤٧٦٥) قال: حدثنا نصر بن عاصم الأنطاكي، قال: حدثنا الوليد بن مسلم، ومبشر بن إسماعيل. ثلاثتهم - أبو المغيرة، والوليد، ومبشر - عن الأوزاعي.\n٢ - وأخرجة أحمد (٣/١٩٧) قال: حدثنا إبراهيم بن خالد، قال: حدثنا رباح. وأبو داود (٤٧٦٦) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق. وابن ماجة (١٧٥) قال: حدثنا بكر بن خلف، قال: حدثنا عبد الرزاق. كلاهما - رباح، وعبد الرزاق - عن معمر.\nكلاهما - الأوزاعي، ومعمر - عن قتادة، فذكره.\nرواية معمر عن قتادة عن أنس فقط:، ومختصرة.","vol":"10","page":89},{"text":"٧٥٥٥ - (ت) عبد الله بن مسعود - ﵁ - قال: قال: رسول الله - ﷺ-: «يخرج في آخر الزمان قوم أحداث الأسنان، سفهاء الأحلام، يقرؤون القرآن، لا يجاوز تراقيهم، يقولون من خير قول البرية، يمرُقون من الدين كما يمرُق السهم من الرمية» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٨٩) في الفتن، باب في صفة المارقة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/٤٠٤) (٣٨٣١) قال: حدثنا يحيى بن أبي بكير. وابن ماجة (١٦٨) قال: حدثنا أبو بكر بن أبي شيبة، وعبد الله بن عامر بن زرارة. والترمذي (٢١٨٨) قال: حدثنا أبو كريب محمد بن العلاء.\nأربعتهم - يحيى بن أبي بكير، وأبو بكر بن أبي شيبة، وعبد الله بن عامر، وأبو كريب - قالوا: حدثنا أبو بكر بن عياش، عن عاصم، عن زر، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":90},{"text":"٧٥٥٦ - (خ م) جابر بن عبد الله - ﵄ - قال: «أتى رجل بالجِعْرانة - مُنْصَرفَنا من حنين - وفي ثوب بلال فِضة، ورسولُ الله - ﷺ- يَقْبِضُ منها ويعطي الناس، فقال: يا محمد، اعدل، فقال: ويلك، ومن يعدل إذا لم أعدل؟ لقد خبت وخسرت إن لم أكن أعدل، فقال عمر بن الخطاب: دعني يا رسول الله فأقتل هذا المنافق، فقال: معاذ الله أن يتحدث الناس أن محمدًا يْقُتلُ أصحابه، إنَّ هذا وأصحابه يقرؤون القرآن لا يجاوز حناجرهم، يمرقون من الدين كما يمرق السهم من الرَّمِيَّةِ» . أخرجه مسلم.\nوأخرجه البخاري قال: «بينما رسول الله - ﷺ- يقسم غنيمة بالجعْرانَةِ ⦗٩١⦘ إذ قال له رجل: أعدل، فقال: لقد شَقِيتُ إن لم أَعْدِلْ» (١) .\n_________\n(١) رواه البخاري ٦ / ١٧٢ في فرض الخمس، باب من الدليل على أن الخمس لنوائب المسلمين ما سأل هوازن النبي ﷺ برضاعة فتحلل من المسلمين، ومسلم رقم (١٠٦٣) في الزكاة، باب ذكر الخوارج وصفاتهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٢٧١) . والبخاري في «الأدب المفرد» (٧٧٤) قال: حدثنا علي. وابن ماجة (١٧٢) قال: حدثنا محمد بن الصباح. ثلاثتهم - الحميدي، وعلي، وابن الصباح - عن سفيان بن عيينة.\n٢ - وأخرجه أحمد (٣/٣٥٣) قال: حدثنا حسن بن موسى، قال: أخبرنا أبو شهاب. وفي (٣/٣٥٤) قال: حدثنا علي بن عياش، قال: حدثنا إسماعيل بن عياش. ومسلم (٣/١٠٩) قال: حدثنا محمد بن رمح بن المهاجر، قال: أخبرنا الليث. وفي (٣/١١٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب الثقفي. والنسائي في «فضائل القرآن» (١١٢) قال: أخبرنا عيسى بن حماد، قال: حدثنا الليث. وفي (١١٣) قال: الحارث بن مسكين- قراءة عليه وأنا أسمع - عن يوسف بن عمرو، عن ابن وهب، عن مالك. خمستهم - أبو شهاب، وإسماعيل، والليث، والثقفي، ومالك - عن يحيى بن سعيد.\n٣ - وأخرجه أحمد (٣/٣٥٤) قال: حدثنا أبو المغيرة، قال: حدثنا معاذ بن رفاعة.\n٤ - وأخرجه مسلم (٣/١١٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا زيد بن الحباب، قال: حدثني قرة بن خالد.\nأربعتهم - ابن عيينة، ويحيى بن سعيد، ومعاذ بن رفاعة، وقرة بن خالد - عن أبي الزبير، فذكره.\nوالرواية الثانية:\nأخرجها أحمد (٣/٣٣٢) قال: حدثنا أبو عامر العقدي. والبخاري (٤/١١١) قال: حدثنا مسلم بن إبراهيم.\nكلاهما - العقدي، ومسلم بن إبراهيم - قالا: حدثنا قرة بن خالد، قال: حدثنا عمرو بن دينار، فذكره.","vol":"10","page":90},{"text":"٧٥٥٧ - (م) - أبو ذر الغفاري - ﵁- قال: قال رسول الله - ﷺ-: «إنَّ بعدي من أَمَّتى - أو سيكون بعدي من أُمتي - قوم، يقرؤون القرآن لا يجاوز حَلاقِيمَهم، يَخرجون من الدِّين كما يخُرجُ السهم من الرَّمِيَّةِ، ثم لا يعودون فيه، هم شَرُّ الخَلْق والخَلِيقَةِ» .\nقال ابن الصامت: فلقيتُ رافع بن عمرو الغفاري [أخا الحكم الغفاري قلتُ: ما حديث سمعتُهُ من أبي ذر كذا وكذا؟] فذكرت له هذا الحديث؟ فقال: وأنا سمعُتهُ من رسول الله - ﷺ-. أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخَلْق والخليقة) اسمان بمعنى: وهم الخلائق كلُّهم، وقيل: الخلق: الناس، والخليقة: الدواب والبهائم.\n_________\n(١) رقم (١٠٦٧) في الزكاة، باب الخوارج شر الخلق والخليقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣١) قال: حدثنا بهز، وأبو النضر، وعفان. وفي (٥/٣١) قال: حدثنا عفان. والدارمي (٢٤٣٩) قال: أخبرنا عبد الله بن مسلمة بن قعنب. ومسلم (٣/١١٦) قال: حدثنا شيبان بن فروخ. وابن ماجة (١٧٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة.\nستتهم - بهز، وأبو النضر، وعفان، وعبد الله بن مسلمة، وشيبان، وأبو أسامة - عن سليمان بن المغيرة، قال: حدثنا حميد بن هلال، عن عبد الله بن الصامت، فذكره.","vol":"10","page":91},{"text":"٧٥٥٨ - (س) شريك بن شهاب قال: كنتُ أتمَّنى أن ألقى رجُلًا من أصحاب النبيِّ - ﷺ-، أسأله عن الخوارج، فلقيتُ أبا بَرزَةَ في يوم عيد في نَفَر من أصحابه، فقلتُ له: هل سمعتَ رسولَ الله - ﷺ- يذكر الخوارج؟ ⦗٩٢⦘ قال: «نعم، سمعتُ رسول الله - ﷺ- بأْذنيَّ، ورأيتُهُ بِعَيْنيَّ، أُتِيَ رسولُ الله بمال، فَقَسمه، فأعطى مَنْ عن يمينه، ومَنْ عن شماله، ولم يُعطِ مَنْ وراءه شيئًا، فقام رجل من ورائه، فقال: يا محمد، ما عدلتَ في القسمة - رجل أسودُ مطمومُ الشَّعر، عليه ثوبان أبيضان - فغضب رسولُ الله غضبًا شديدًا وقال: والله لا تجدون بعدي رجلًا هو أعدل مني، ثم قال: يخرج في آخر الزمان قوم، كأنَّ هذا منهم، يقرؤون القرآن، لا يجاوز تراقيهم، يمرُقُون من الإسلام كما يمْرُقُ السّهم من الرمية، سيماهم التحليقُ، لا يزالون يخرجون حتى يخرجَ آخرهم مع المسيح الدجال، فإذا لقيتموهم هم شَرُّ الخَلْق والخَلِيقَةِ» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مطموم الشعر) كثيره، قد طَمَّ رأسه، أي: غطاه، والطمُّ: الشيء الكثير.\n_________\n(١) ٧ / ١١٩ في تحريم الدم، باب من شهر سيفه ثم وضعه في الناس، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/٤٢١ و٤٢٥) قال: حدثنا عفان. وفي (٤/٤٢٤) قال: حدثنا عبد الصمد، ويونس. والنسائي (٧/١١٩) قال: أخبرنا محمد بن معمر البصري الحراني، قال: حدثنا أبو داود الطيالسي.\nأربعتهم - عفان، وعبد الصمد، ويونس، وأبو داود الطيالسي - قالوا: حدثنا حماد بن سلمة، عن الأزرق بن قيس، عن شريك بن شهاب، فذكره.\n(*) قال أبو عبد الرحمن النسائي - ﵀ -: شريك بن شهاب ليس بذلك المشهور.","vol":"10","page":91},{"text":"٧٥٥٩ - (خ م) يسير بن عمرو - ﵁ - قال: قلتُ لسهل بن حُنيف: هل سمعتَ النبي - ﷺ- يقول في الخوارج شيئًا؟ قال: سمعتُهُ يقول: - وأهوى بيده قِبَلَ العراق - «يخرج منه قوم يقرؤون القرآن، لا يجاوز تراقيهم، يمرُقون من الإسلام مُروق السهم من الرمية» . ⦗٩٣⦘\nوفي رواية قال: «يَتِيُه قَوم قِبل المشرق، محلَّقَة رؤوسهم» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٢ / ٢٦٩ في استتابة المرتدين، باب من ترك قتال الخوارج للتألف، ومسلم رقم (١٠٦٨) في الزكاة، باب الخوارج شر الخلق والخليقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٨٦) قال: حدثنا أبو النضر، قال: حدثنا حزام بن إسماعيل العامري. والبخاري (٩/٢٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد. ومسلم (٣/١١٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر. وفي (٣/١١٧) قال: حدثناه أبو كامل، قال: حدثنا عبد الواحد. والنسائي في «فضائل القرآن» (١١٥) قال: أخبرنا محمد بن آدم بن سليمان، عن محمد بن فضيل.\nأربعتهم - حزام، وعبد الواحد، وعلي، وابن فضيل - عن أبي إسحاق الشيباني، قال: حدثنا يسير بن عمرو، فذكره.","vol":"10","page":92},{"text":"٧٥٦٠ - (خ) عبد الله بن عمر - ﵄ - أنه ذكر الحرورَّية، فقال: قال رسولُ الله - ﷺ-: «يمرقون من الإسلام مروقَ السَّهم من الرمية» أخرجه البخاري (١) .\n_________\n(١) ١٢ / ٢٥٧ في استتابة المرتدين، باب قتل الخوارج والملحدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في استتابة المرتدين (٦: ٣) عن يحيى بن سليمان، عن ابن وهب، عن عمر بن محمد، عن أبيه «محمد بن زيد»، فذكره.\n«تحفة الأشراف» (٦/٤٠) .","vol":"10","page":93},{"text":"<span data-type=\"title\" id=toc-1650>أمر الحَكَمْين</span>\n٧٥٦١ - (خ) عبد الله بن عمر - ﵄ - قال: «دخلتُ على حَفْصَةَ - وَنَوَساتُها تَنْطِفُ - قلت: قد كان من أمر الناس ما تَرَيْنَ، فلم يُجْعَلْ لي من الأمر شيء، فقالت: الحقْ، فإنهم ينتظرونك، وأخشى أن يكونَ في احتباسِك عنهم فُرقة، فلم تَدَعْهُ حتى ذهبَ، فلما تفرَّق الناس خَطَبَ معاويةُ، فقال: من كان يريدُ أن يتكلمَ في هذا الأمر فَلْيُطْلِعْ لنا قَرْنه، فَلَنَحْنُ أحقُّ به منه ومِنْ أبيه، قال حَبيب بن مَسْلَمةَ: فَهَلاَّ أجَبْتَه؟ قال عبد الله: فَحَللْتُ حَبوَتي، وهَمَمْتُ أنْ أَقولَ: أحقُّ بهذا الأمر منك من قَاتَلَك وأباك على الإسلام، فخشيتُ أن أقولَ كلمة تُفَرِّق بين الجمع ⦗٩٤⦘ وتَسْفِكُ الدَّمَ، ويُحْمَلُ عنّي غيرُ ذلك، فذكرتُ ما أعدَّ الله تعالى في الجنان قال حَبِيب: حُفِظْتَ وعُصِمتَ» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَرنُ الإنسان): جانب رأسه.\n_________\n(١) ٧ / ٣٠٩ و٣١٠ في المغازي، باب غزوة الخندق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في المغازي (٣٠: ١٢) عن إبراهيم بن موسى، عن هشام، عن معمر، عن الزهري، عن سالم، عن أبيه، وعن ابن طاوس، عن عكرمة بن خالد، عن ابن عمر، فذكره.\nوقال بعده: قال محمود، عن عبد الرزاق: ونوساتها.\n«تحفة الأشراف» (٩/٣٩٧) .","vol":"10","page":93},{"text":"<span data-type=\"title\" id=toc-1651>أيام ابن الزبير</span>\n٧٥٦٢ - (خ) أبو المنهال قال: «لما كان ابنُ زياد بالبَصْرَةِ، ومَرْوَانُ بالشام، ووثَبَ ابنُ الزبير بمكةَ، ووثبَ القُرَّاءُ بالبصرة، انطلق أبي إلى أبي بَرزةَ الأسلمي، وذهبْتُ معه، فدخلنا عليه في داره وهو جالس في ظِلِّ علِّيَّة له من قَصَب، فجلسنا إليه، فجعل أبي يستطعمُهُ الحديث، فقال: يا أبا برَزةَ، ألا ترى إلى ما وقع فيه الناسُ؟ فأولُ شيء سمعتُهُ يتكلَّمُ به أنْ قال: إني أحتَسِبُ عند الله أني أصبحتُ ساخطًا على أحياءِ قُرَيش، إنكم يا معشر العرب كنتم على الحال التي قد عَلِمْتم، من القِلّة والذّلَّةِ والضَّلالة، وإن الله أنقذكم بالإسلام، وبمحمد ﵇، حتى بلغ بكم ما ترون، وهذه الدنيا التي أفْسَدَتْ بينكم، إن ذلك الذي بالشام، والله إنْ يقاتلُ إلاَّ على الدنيا» . أخرجه البخاري. ⦗٩٥⦘\nوزاد رَزين «والذي بمكة إنْ يقاتلُ إلا على الدنيا» .\nوزاد في رواية للبخاري: أنه سمع أبا برزةَ قال: «إنَّ الله نَعشَكُمْ بالإسلام وبمحمدﷺ-» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استطعمته) الحديث: إذا جاريته فيه وجذبته إليك ليحدِّثك.\n_________\n(١) رواه البخاري ١٣ / ٦٣ في الفتن، باب إذا قال عند قوم شيئًا ثم خرج فقال بخلافه، وفي الاعتصام، في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الفتن (٢٢: ٢) عن أحمد بن يونس، عن أبي شهاب الحناط. وفي الاعتصام (١: ٤) عن عبد الله بن الصباح، عن معتمر بن سليمان.\nكلاهما عن عوف، عن أبي المنهال سيار بن سلامة الرياحي، فذكره.\n«تحفة الأشراف» (٩/١٤) .","vol":"10","page":94},{"text":"٧٥٦٣ - (خ) نافع - مولى ابن عمر - ﵀ -: أن ابنَ عمر «أتاه رُجلان في فِتنةِ ابنِ الزُّبير، فقالا: إن الناس صَنَعُوا ما ترى، وأنت ابن عمر، وصاحبُ رسول الله - ﷺ-، فما يمنعك أن تخرج؟ فقال: يمنعني أنَّ الله حرَّم عَلَيَّ دمَ أخي المسلم، قالا: ألَم يَقُلِ الله تعالى: ﴿وقاتلوهم حتى لا تكون فتنةٌ [ويكونَ الدِّينُ كلُّه لله]﴾ [الأنفال: ٣٩]؟ فقال ابن عمر: قد قاتلنا حتى لم تكن فتنة، وكان الدين لله، وأنتم تريدون أن تقاتلوا حتى تكون فتنة، ويكون الدِّين لغير الله» أخرجه البخاري (١) .\n_________\n(١) ٨ / ١٣٧ في تفسير سورة البقرة، باب قوله تعالى: ﴿وقاتلوهم حتى لا تكون فتنة﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٣٢) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب، قال: حدثنا عبيد الله. وفي (٦/٧٨) قال: حدثنا الحسن بن عبد العزيز، قال: حدثنا عبد الله بن يحيى، قال: حدثنا حيوة، عن بكر بن عمرو، عن بكير.\nكلاهما - عبيد الله بن عمر، وبكير بن عبد الله الأشج - عن نافع، فذكره.","vol":"10","page":95},{"text":"٧٥٦٤ - (م) أبو نوفل قال: رأيتُ عبد الله بن الزُّبَير عَلى عَقَبَة المدينة، فجعلتْ قَرَيْش تمرُّ عليه والناس، حتى مرَّ عليه عبد الله ابنُ ⦗٩٦⦘ عمر، فوقَفَ عليه عبد الله، فقال: السلام عليك أبا خُبَيْب، السلام عليك أبا خُبَيْب السلام عليك أبا خبيب، أما والله لقد كنتُ أنهاك عن هذا، أما والله لقد كنتُ أنهاك عن هذا، أما والله لقد كنتُ أنهاك عن هذا، ثلاثًا [أما] والله إن كنتَ ما علمتُ: صَوَّامًا قوَّامًا وَصُولًا للرَّحِم، أما والله لأُمَّة أنت أشرُّها لأُمَّة سوء (١)، ثم نفذَ عبد الله بن عمر، فبلغ الحجَّاجَ موقِفُ عبد الله وقولُه، فأرسل إليه، فأُنْزِلَ عن جذْعه، فأُلقي في قبور اليهود، ثم أرسل إلى أُمه أسماءَ بنت أبي بكر، فأبَتْ أن تأتِيَه، فأعاد عليها الرسولَ: لتأتينِّي، أو لأبعثنَّ إليكِ من يَسْحَبُكِ بقرونك، قال: فأبت، وقالت: والله لا آتيك حتى تبعثَ إليَّ من يسحَبُني بقروني، قال: فقال: أروني سِبْتَيَّ، فأخذ نعليه، ثم انطلق يتوذَّفُ، حتى دخل عليها، قال: كيف رأيتني صنَعتُ بَعَدُوِّ الله؟ قالت: رأيتُكُ أفسدتَ عليه دنياه، وأفْسَدَ عليك آخرتَكَ، بلغني أنكَ تقولُ: يا ابنَ ذاتِ النِّطاقَيْن، أنا والله ذاتُ النطاقين، أمَّا أحدُهما: فكنتُ أرفع به طعامَ رسولِ الله - ﷺ- وطعامَ أبي من الدواب، وأما الآخر: فَنِطاق المرأة الذي لا تستغني عنه، وأما إنَّ رسولَ الله - ﷺ- حَدَّثنا: أن في ثقيف كذَّابًا ومُبيرًا، فأما الكذَّابُ: فرأيناه، وأما المبيرُ: فلا إخَالُكَ إلا إياه، قال: فقام عنها ولم يُراجِعْها. أخرجه مسلم (٢) .\n⦗٩٧⦘\nوزاد رزين: وقال: \" دخلت لأُخبرها فخبَّرتني \".\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قرون) المرأة: ضفائرها، واحدها: قَرْن.\n(سِبتَيَّ) السِّبْتِيَّان: النعلان، وأصله من السِّبْت، وهي جلود البقر المدبوغة بالقَرَظ تُعمل منها النعال، كأنها نُسِبَتْ إليها، وقيل: هو من السبِّت: حَلق الشعر، لأن شعر الجلود يرمى عنها، ثم يُعمل منها النِّعال.\n(يَتوَذَّفُ) مشى يتوذَّف، أي: يتبختر، وقيل: يُسرِع.\n_________\n(١) كذا في الأصل: لأمة سوء، وفي نسخ مسلم المطبوعة: لأمة خير، قال النووي في \" شرح مسلم \": هكذا هو في كثير من نسخنا: لأمة خير، وكذا نقله القاضي عن جمهور رواة \" صحيح مسلم \" وفي أكثر نسخ بلادنا: لأمة سوء، ونقله القاضي عن رواية السمرقندي، قال: وهو خطأ وتصحيف.\n(٢) رقم (٢٥٤٥) في فضائل الصحابة، باب ذكر كذاب ثقيف ومبيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/١٩٠) قال: حدثنا عقبة بن مكرم العمي، قال: حدثنا يعقوب، يعني ابن إسحاق الحضرمي، قال: أخبرنا الأسود بن شيبان، عن أبي نوفل، فذكره.","vol":"10","page":95},{"text":"<span data-type=\"title\" id=toc-1652>ذكر بني مروان</span>\n٧٥٦٥ - (خ) سعيد بن عمرو بن العاص قال: كنتُ مع مَرْوَانَ وأبي هريرة في مسجد النبيِّ - ﷺ-، فسمعتُ أبا هريرة يقول: سمعتُ الصادقَ المصدوقَ يقول: «هَلاَكُ أُمَّتي على يَدَيْ أُغَيْلِمة (١) من قريش، فقال مروان: غِلْمة، قال أبو هريرة: إن شئتَ أن أُسَمِّيَهم بني فلان وبني فلان» أخرجه البخاري (٢) .\nوفي رواية: قال عمرو بن يحيى بن سعيد: أخبرني جَدّي قال: كنتُ جالسًا مع أبي هريرة في مسجد رسول الله - ﷺ- بالمدينة، ومَعنا مروان، ⦗٩٨⦘ فقال أبو هريرة: سمعتُ الصادقَ المصدوقَ يقول: «هَلَكَةُ أُمَّتي على يَدِيْ غِلمة من قُريْش، قال مروان: لعنةُ الله عليهم [غِلَمة]؟ فقال أبو هريرة: لو شئتُ أن أقولَ: بنو فلان لَفَعَلْتُ، قال: فكنت أخرج مع جدّي سعيد إلى الشام، حين مَلَكه بنو مروان، فإذا رآهم غلمانًا أحداثًا، قال لنا: عسى هؤلاء الذين عَنى أبو هريرة، فقلت: أنتَ أعلم» هذه الرواية ذكرها رزين (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصادق المصدوق) هو النبي - ﷺ-، صَدَقَ في قوله وما أخبر به، وصُدِّق فيما جيء به إليه من الوحي.\n(أُغَيْلِمة) تصغير: أغلمة في التقدير، وإن لم يجئ هذا اللفظ، استغناء عنه بِغلمة في جمع غلام.\n_________\n(١) وفي بعض النسخ: غلمة.\n(٢) ١٣ / ٧ و٨ في الفتن، باب قول النبي ﷺ: هلاك أمتي على أيدي أغيلمة سفهاء، وفي الأنبياء، باب علامات النبوة في الإسلام.\n(٣) رواية رزين هذه رواها أيضًا البخاري في الفتن، باب: هلاك أمتي على أيدي أغيلمة سفهاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٤) قال: حدثنا روح. والبخاري (٤/٢٤٢) قال: حدثنا أحمد بن محمد المكي. وفي (٩/٦٠) قال: حدثنا موسى بن إسماعيل.\nثلاثتهم - روح بن عبادة، وأحمد بن محمد، وموسى بن إسماعيل - عن أبي أمية، عن عمر بن يحيى بن سعيد بن العاص الأموي. قال: أخبرني جدي سعيد بن عمرو بن سعيد، فذكره.","vol":"10","page":97},{"text":"<span data-type=\"title\" id=toc-1653>ذكر الحجاج</span>\n٧٥٦٦ - (خ ت) الزبير بن عدي قال: «دَخَلْنا على أنس بن مالك فَشَكَوْنا إليه ما نَلْقى من الحجاج، فقال: اصبرُوا، لا يأتي عليكم زمان إلا الذي بعده شَرّ منه، حتى تلقَوْا ربَّكم، سمعتُ هذا من نبيكم» أخرجه البخاري والترمذي (١) .\n_________\n(١) رواه البخاري ١٣ / ١٧ و١٨ في الفتن، باب لا يأتي زمان إلا والذي بعده شر منه، والترمذي رقم (٢٢٠٧) في الفتن، باب رقم (٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٧) قال: حدثنا ابن نمير، قال: أخبرنا مالك بن مغول. وفي (٣/١٣٢ و١٧٧) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وفي (٣/١٧٩) قال: حدثنا يحيى بن سعيد، عن سفيان. وفي (٣/٢٦١) قال: حدثنا أبو نعيم، قال: حدثنا مالك بن مغول. والبخاري (٩/٦١) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. والترمذي (٢٢٠٦) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، عن سفيان.\nكلاهما - مالك بن مغول، وسفيان الثوري - عن الزبير بن عدي، فذكره.","vol":"10","page":98},{"text":"٧٥٦٧ - (ت) عبد الله بن عمر - ﵄ - قال: قال رسول الله - ﷺ-: «في ثقيف كذَّاب ومُبِير» أخرجه الترمذي (١) .\nقال الترمذي: ويقال: الكذاب: المختار بن أبي عبيد، والمبير: الحجاج بن يوسف.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المبير): المهلك، من البوار: الهلاك.\n_________\n(١) رقم (٢٢٢١) في الفتن، باب ما جاء في ثقيف كذاب ومبير، حديث صحيح وهو جزء من حديث مسلم الذي تقدم رقم (٧٥٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٢٦) (٤٧٩٠) قال: حدثنا وكيع. وفي (٢/٨٧) (٥٦٠٧) قال: حدثنا أبو كامل. وفي (٢/٩١) (٥٦٤٤) قال: حدثنا حجاج، وأسود بن عامر. وفي (٢/٩٢) (٥٦٦٥) قال: حدثنا هاشم. والترمذي (٢٢٢٠ و٣٩٤٤) قال: حدثنا علي بن حجر، قال: حدثنا الفضل بن موسى. (ح) وحدثنا عبد الرحمن بن واقد.\nسبعتهم - وكيع، وأبو كامل، وحجاج، وأسود، وهاشم، والفضل بن موسى، وعبد الرحمن بن واقد عن شريك، عن عبد الله بن عصم، فذكره.\n* قال وكيع: وقال إسرائيل: ابن عصمة، قال وكيع: هو ابن عصم.\nوقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث شريك.","vol":"10","page":99},{"text":"٧٥٦٨ - (ت) هشام بن حسان قال: «أُحصِي ما قَتلَ الحجاجُ صبرًا، فَوُجِدَ مائة ألف وعشرين ألفًا» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صبرًا) قتلته صَبرًا: إذا حبستَه على القتل، فكل من قتل في غير حرب ولا اختلاس - كمن يضرب عنقه، أو يحبس إلى أن يموت، أو يصلب، أو نحو ذلك من هيئات القتل - فهو مقتول صبرًا.\n_________\n(١) رقم (٢٥٢١) في الفتن، باب ما جاء في ثقيف كذاب ومبير، وإسناده إلى هشام بن حسان صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي تحت حديث (٢٢٢٠) وقال: حدثنا أبو داود سليمان بن سلم البلخي، قال: أخبرنا النضر بن شميل، عن هشام بن حسان، فذكره.","vol":"10","page":99},{"text":"<span data-type=\"title\" id=toc-1654>أحاديث متفرقة</span>\n٧٥٦٩ - (خ) سعيد بن المسيب - ﵀ - قال: «وَقَعَتِ الفِتْنَةُ الأولى - يعني مقتلَ عثمان - فلم يبق من أصحاب بدر أحد، ثم وقعت الفتنة ⦗١٠٠⦘\nالثانية - يعني الحرةَ - فلم يبق من أصحاب الحديبية أحد، ثم وقعت الفتنة الثالثة، فلم ترتفع وبالناس طَباخ» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَباخ) أصل الطباخ: القوَّة والسِّمَن، ثم استعمل في غيره، فقيل: فلان لا طَباخ له، أي: لا عقل له ولا خير عنده، المراد: أنها لم تبق في الناس من الصحابة أحدًا.\n_________\n(١) تعليقًا ٧ / ٢٥٠ في المغازي، باب شهود الملائكة بدرًا، قال الحافظ في \" الفتح \": وصله أبو نعيم في المستخرج من طريق أحمد بن حنبل عن يحيى بن سعيد القطان عن يحيى بن سعيد الأنصاري نحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"10","page":99},{"text":"٧٥٧٠ - (خ م) حذيفة بن اليمان - ﵁ - قال: كنا مع رسولِ الله - ﷺ- فقال: «احصوا لي كم يَلْفِظُ الإسلامَ؟ فقلنا: يا رسولَ الله أتخافُ علينا ونحن ما بين الستمائة إلى السبعمائة؟ قال: إنكم لا تدرون، لعلكم أن تُبْتَلوْا، فَابتُلينا، حتى جعل الرجل منَّا لا يُصَلِّي إلا سِرًا» . أخرجه البخاري ومسلم.\nوللبخاري أنه قال: «اكتبوا لي من يلفظ بالإسلام من الناس، فكتبنا له ألفًا وخمسمائة رجل، فقلنا: أتخاف ونحن ألف وخمسمائة، فقد رأيتُنا ابتلينا، حتى إن الرجلَ ليصلي وحده وهو خائف» (١) .\n_________\n(١) رواه البخاري ٦ / ١٢٥ في الجهاد، باب كتابة الإمام الناس، ومسلم رقم (١٤٩) في الإيمان، باب الاستسرار بالإيمان للخائف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٣٨٤) . ومسلم (١/٩١) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وأبو كريب. وابن ماجة (٤٠٢٩) قال: حدثنا محمد بن عبد الله بن نمير، وعلي بن محمد. والنسائي في الكبرى «تحفة الأشراف» (٣٣٣٨) عن هناد.\nستتهم - أحمد بن حنبل، وأبو بكر، ومحمد بن عبد الله بن نمير، وأبو كريب، وعلي، وهناد - عن أبي معاوية.\n٢ - وأخرجه البخاري (٤/٨٧) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان.\n٣ - وأخرجه البخاري (٤/٨٧) قال: حدثنا عبدان، عن أبي حمزة.\nثلاثتهم - أبو معاوية، وسفيان، وأبو حمزة - عن الأعمش، عن شقيق، فذكره.","vol":"10","page":100},{"text":"٧٥٧١ - (خ م) حذيفة بن اليمان - ﵁ - قال: قال رسولُ الله - ﷺ-: «لَيَرِدَنَّ على حوضي أقوام، ثم يَخْتَلِجون، فأقول: أصحابي، فيقال: إنك لا تدري ما أحدثوا بعدك» أخرجه البخاري ومسلم (١) .\nوسيجيء في ذكر الحوض من «كتاب القيامة» في حرف القاف أحاديث كثيرة تتضمن أمثال هذا الحديث.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يختلجون) خَلَجَه يخلِجه خَلْجًا، واختلجه، أي: جذبَه وانتزعه.\n_________\n(١) رواه البخاري تعليقًا ١١ / ٤٠٩ في الرقاق، باب الحوض، قال: وقال حصين عن أبي وائل عن حذيفة عن النبي ﷺ، وقد وصله مسلم رقم (٢٢٩٧) في الفضائل، باب إثبات حوض نبينا محمد ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٨٨) قال: حدثنا عبد الصمد، قال: حدثنا عبد العزيز بن مسلم. وفي (٥/٣٩٣) قال: حدثنا سريج بن النعمان، قال: حدثنا هشيم. وفي (٥/٤٠٠) قال: حدثنا مؤمل، قال: حدثنا عبد العزيز - يعني ابن مسلم -. ومسلم (٧/٦٨) قال: حدثناه سعيد بن عمرو الأشعثي، قال: أخبرنا عبثر (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن فضيل.\nأربعتهم - عبد العزيز، وهشيم، وعبثر، وابن فضيل - عن حصين، عن أبي وائل، فذكره.","vol":"10","page":101},{"text":"٧٥٧٢ - (خ) المسيب بن رافع - ﵀ - قال: لقِيتُ البراءَ، فقلتُ: «طوبى لك، صحبت النبيَّ - ﷺ-، وبايعته تحت الشجرة، فقال: يا ابن أخي إنك لا تدري ما أحدثناه بعده» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٣٤٦ في المغازي، باب غزوة الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/١٥٩) قال: حدثني أحمد بن إشكاب، قال: حدثنا محمد بن فضيل، عن العلاء بن المسيب، عن أبيه، فذكره.","vol":"10","page":101},{"text":"٧٥٧٣ - (خ) خلف بن حوشب - ﵀ - قال: كانوا يستحبُّون أن يتمثلوا بهذه الأبيات عند الفتن:\nالحربُ أولُ ما تكون فَتيَّة ... تسعى بزينتها لكلِّ جَهُولِ ⦗١٠٢⦘\nحتى إذا اشتعلتْ وشَب ضِرامها ... وَلَّتْ عجوزًا غيرَ ذاتِ حليلِ\nشَمطاءُ يُنكَرُ لونُها وتغيَّرت ... مكروهة للشمِّ والتقبيلِ\nأخرجه البخاري (١) .\n\nترجمة الأبواب التي أولها فاء ولم ترد في حرف الفاء\n(الفيء) في كتاب الجهاد من حرف الجيم. (الفقر) في كتاب الزهد من حرف الزاي. (الفطرة) في كتاب الزينة من حرف الزاي. (الفَرَع) في كتاب الطعام من حرف الطاء.\n_________\n(١) ذكره البخاري تعليقًا ١٣ / ٤٠ في الفتن، باب الفتنة التي تموج كموج البحر، قال الحافظ في \" الفتح \": وصله البخاري في \" التاريخ الصغير \" عن عبد الله بن محمد المسندي عن سفيان بن عيينة عن خلف بن حوشب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الفتن باب الفتنة التي تموج كموج البحر. وقال الحافظ في «الفتح» (١٣/٥٣): وصله البخاري في «التاريخ الصغير» عن عبد الله بن محمد المسندي، حدثنا سفيان بن عيينة.\nوقال أيضا: والمحفوظ أن الأبيات المذكورة لعمرو بن معد يكرب الزبيدي، كما جزم به أبو العباس المبرد في «الكامل» .","vol":"10","page":101},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1655>حرف القاف</span>\nويشتمل على تسعة كتب\nكتاب القَدَر، كتاب القناعة، كتاب القضاء، كتاب القتل، كتاب القصاص، كتاب القسامة، كتاب القِراض، كتاب القصص، كتاب القيامة\n<span data-type=\"title\" id=toc-1656>الكتاب الأول: في القدر</span>، وفيه عشرة فصول\n<span data-type=\"title\" id=toc-1657>الفصل الأول: في الإيمان بالقَدَرْ</span>\n٧٥٧٤ - (ت) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «لا يؤمنَ عبد، حتى يؤمنَ بالقدر خَيرِه وَشَرِّه من الله، وحتى يعلم أنَّ ما أصابه لم يكن ليُخطِئَه، وأن ما أخطأه لم يكن لِيُصِيبَهُ» أخرجه الترمذي (١) .\n⦗١٠٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القدر والقضاء) قال الخطابي - ﵀ -: قد يحسب كثير من الناس: أن معنى القدر من الله والقضاء: معنى الإجبار والقهر للعبد على ما قضاه وما قدَّره، ويتوهم أن قوله - ﷺ-: «فحجَّ آدمُ موسى» من هذا الوجه، وليس كذلك، وإنما معناه: الإخبار عن تقدُّم علم الله بما يكون من أفعال العباد واكتسابهم، وصدورها عن تقدير منه، وخَلق لها خيرها وشرِّها، والقدر: اسم لما صدر مُقَدَّرًا عن فعل القادر، كالهدْم، والنشر، والقبض: أسماء لما صدر من فعل الهادم، والناشر، والقابض، يقال: قَدَرت الشيء، وقدَّرته - خفيفة وثقيلة - بمعنى واحد، والقضاء في هذا: معناه: الخلق، كقوله تعالى: ﴿فقضاهنَّ سبع سماوات في يومين﴾ [فصلت: ١٢] أي: خلقهن، وإذا كان الأمر كذلك، فقد بقي عليهم من وراء علم الله فيهم: أفعالهم واكتسابهم، ومباشرتهم تلك الأمور، وملابستهم إياها عن قصد وتعمُّدٍ، وتقدُّم إرادة واختيار، فالحجة إنما تلزمهم بها، واللائمة تلحقهم عليها، وجماع القول في هذا: أنهما أمران لا ينفك أحدهما عن الآخر، لأن أحدهما بمنزلة الأساس، والآخر: بمنزلة البناء، فمن رام الفصل بينهما، فقد رام هدمَ البناء ونقضه، وإنما كان موضع الحجة لآدم ﵇ على موسى ﵇: أن الله سبحانه كان قد علم من آدم أنه يتناول الشجرة، ويأكل منها، فكيف ⦗١٠٥⦘ يمكنه أن يردَّ علم الله فيه، وأن يبطله بعد ذلك؟ وبيان هذا في قوله تعالى: ﴿وإذ قال ربك للملائكة إني جاعل في الأرض خليفة﴾ [البقرة: ٣٠] فأخبر قبل كون آدم أنما خلقه للأرض، وأنه لا يتركه في الجنة حتى ينقله عنها إليها، وإنما كان تناوله الشجرة سببًا لوقوعه إلى الأرض التي خلق لها، وليكون فيها خليفة وواليًا على من فيها، وإنما أدلى آدم بالحجة على هذا المعنى، ودفع لائمة موسى عن نفسه، ولذلك قال: «أتلومني على أمر قد قدَّره الله عليَّ من قبل أن يخلقني؟» فقول موسى - وإن كان منه في النفوس شبهة، وفي ظاهره متعلق، لاحتجاجه بالسبب الذي جُعل أمارة لخروجه من الجنة - فقول آدم في تعلُّقه بالسبب الذي هو بمنزلة الأصيل أرجح وأقوى، والفَلَج قد يقع مع المعارضة بالترجيح، كما يقع بالبرهان الذي لا معارض له.\n_________\n(١) رقم (٢١٤٥) في القدر، باب ما جاء في الإيمان بالقدر خيره وشره، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٤٤) قال: حدثنا أبو الخطاب زياد بن يحيى البصري، قال: حدثنا عبد الله بن ميمون، عن جعفر بن محمد، عن أبيه، فذكره.\nوقال: هذا حديث غريب، لا نعرفه إلا من حديث عبد الله بن ميمون، وعبد الله بن ميمون منكر الحديث.","vol":"10","page":103},{"text":"٧٥٧٥ - (د) ابن الديلمي ﵀ - قال: «أتيتُ أُبَيَّ بنَ كعب فقلتُ له: قد وقع في نفسي شيء من القَدَر، فَحَدِّثْنِي، لَعَلَّ الله أن يُذِهبَه من قلبي، فقال: لو أن الله عَذَّب أهلَ سَمَاواتِهِ وأهْلَ أرِضِه عَذَّبهمْ وهو غيرُ ظالم لهم، ولو رَحمَهُمْ كانت رْحَمتُهُ خيرًا لَهُمْ من أعْمَالِهمْ، ولو أنفَقْتَ مثلَ أُحد ذهبًا في سبيل الله ما قَبِله الله منك حتى تؤمِنَ بالقَدَرِ، وتعلم أن ما أصابَكَ لم يكن لِيُخْطئَك، وأن ما أخطأكَ لم يكن ليصيبكَ، ولو مُتَّ على غير هذا: لدخلتَ النار، قال: ثم أتيتُ عبد الله بنَ مسعود، فقال مثل ⦗١٠٦⦘ ذلك، قال: ثم أتيتُ حذيفةَ بنَ اليمان، فقال مثل ذلك، ثم أتيتُ زيدَ بن ثابت، فحدَّثني عن النبي - ﷺ- مثل ذلك» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٩٩) في السنة، باب القدر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٦٩٩) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، عن أبي سنان، عن وهب بن خالد الحمصي، فذكره.","vol":"10","page":105},{"text":"٧٥٧٦ - (د ت) عبادة بن الصامت - ﵁ - قال لابنه عند الموت: يا بُني إنك لن تجدَ طَعْمَ حقيقة الإِيمان حتى تعلم أن ما أصابك لم يكن ليخطئك، وأن ما أخطأك لم يكن ليصيبك، فإني سمعتُ رسولَ الله - ﷺ- يَقولُ: «إنَّ أول ما خلق الله القلمُ، قال له: اكتب، قال: يا رب، وماذا أكتب؟ قال: اكتبْ مقاديرَ كلِّ شيء حتى تقومَ الساعة، يا بنيَّ، إنِّي سمعتُ رسولَ الله - ﷺ- يقولُ: من مات على غير هذا فليس مني» . أخرجه أبو داود.\nوفي رواية الترمذي: قال عبد الواحد بن سُلَيم: قَدِمْتُ مَكَّةَ، فلقيتُ عطاءَ بن أبى رباح، فقلتُ له: يا أبا محمد، إنَّ بالبصرة قومًا يقولون: لا قدر، فقال: يا بُنيَّ، أتقرأ القرآن؟ قلت: نعم، فقال: فاقرأ (الزخرف) فقرأْتُ ﴿حم. والكتاب المبين. إنا جعلناه قرآنًا عربيًّا لعلكم تعقلون. وإنَّه في أم الكتاب لدينا لَعَليٌّ حكيم﴾ ثم قال: أتدري ما أُمُّ الكتاب؟ قلت: لا، قال: فإنه كتاب كتبه الله قبل أن يَخْلُقَ السماوات والأرض، فيه: إن فرعون من أهل النار، وفيه ﴿تَبَّتْ يَدَا أبي لهبٍ وتبَّ﴾ قال عطاء: ⦗١٠٧⦘ ولقد لقيتُ الوليدَ بن عُبَادةَ بن الصامت، صاحبَ رسول الله - ﷺ- فسألته: ما كانت وصية أبيك لك عند الموت؟ فقال لي: دعاني فقال لي: يا بني، اتق الله، واعلم أنك لن تَتَّقِيَ الله حتى تؤمن بالله، وتؤمن بالقدَر كلِّه خيرِه وَشرِّه، وإن متَّ على غير هذا دخلتَ النار، إني سمعت رسولَ الله - ﷺ- يقول: إن أولَ ما خلق الله القلمُ، فقال له: اكتب، قال: ما أكتب؟ قال: اكتب القدَر، فكتب ما كان وما هو كائن إلى الأبد (١) .\n_________\n(١) رواه أبو داود رقم (٤٧٠٠) في السنة، باب القدر، والترمذي رقم (٢١٥٦) في القدر، باب رقم (١٧)، ورواه أيضًا أحمد في \" المسند \" ٥ / ٣١٧، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده: أخرجه أبو داود (٤٧٠٠) قال: حدثنا جعفر بن مسافر الهذلي، قال: حدثنا يحيى بن حسان، قال: حدثنا الوليد بن رباح، عن إبراهيم بن أبي عبلة، عن أبي حفصة، فذكره.\nورواية الترمذي: أخرجها أحمد (٥/٣١٧) قال: حدثنا أبو العلاء، الحسن بن سوار، قال: حدثنا ليث، عن معاوية، عن أيوب بن زياد، قال: حدثني عبادة بن الوليد بن عبادة. وفي (٥/٣١٧) قال: حدثنا موسى بن داود، قال: حدثنا ابن لهيعة، عن يزيد بن أبي حبيب. والترمذي (٢١٥٥ و٣٣١٩) قال: حدثنا يحيى بن موسى، قال: حدثنا أبو داود الطيالسي، قال: حدثنا عبد الواحد بن سليم، قال: قدمت مكة فلقيت عطاء بن أبي رباح.\nثلاثتهم - عباد، ويزيد، وعطاء - عن الوليد بن عبادة بن الصامت، فذكره.\nوقال الترمذي: هذا حديث غريب من هذا الوجه، وقال في الموضع الآخر: حسن غريب.","vol":"10","page":106},{"text":"<span data-type=\"title\" id=toc-1658>الفصل الثاني: في العمل مع القدر</span>\n٧٥٧٧ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: «خرج علينا رسول الله - ﷺ- وفي يديه كتابان، فقال: أتدرون ما هذان الكتابان؟ قلنا: لا يا رسول الله، إلا أن تخبرنا، فقال للذي في يده اليمنى: هذا كتاب من رب العالمين، فيه أسماء أهل الجنة، وأسماء آبائهم وقبائلهم، ⦗١٠٨⦘ ثم أجملَ على آخرهم، فلا يُزَاد فيهم ولا ينقص منهم أبدًا، ثم قال للذي في شماله: هذا كتاب من رب العالمين، فيه أسماء أهل النار، وأسماء آبائهم وقبائلهم، ثم أجمل على آخرهم، فلا يُزاد فيهم ولا يُنْقَص منهم أبدًا، قال أصحابه: ففيم العمل يا رسول الله إن كان أمر قد فُرِغَ منه؟ فقال: سَدّدُوا وقاربوا، فإن صاحبَ الجنة يُختمَ له بعمل أهل الجنة وإن عمل أيَّ عَمَل، وإن صاحب النار يختم له بعمل أهل النار وإن عمل أيَّ عمل، ثم قال رسول الله - ﷺ- بيديه، فنبذهما، ثم قال: فرغ ربكم من العباد، فريق في الجنة، وفريق في السعير» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سدّدوا وقاربوا) السَّدَاد: الصواب في القول والعمل، والمقاربة: القصد فيهما.\n(أجمل على آخرهم) أجملتُ الحسابَ: إذا جمعتَه وكملتَ أفراده، أي: جمعوا، يعني أهل الجنة وأهل النار عن آخرهم، وعُقدت جملتهم، فلا يتطرق إليها زيادة ولا نقصان.\n_________\n(١) رقم (٢١٤٢) في القدر، ما جاء أن الله كتب كتابًا لأهل الجنة وأهل النار، ورواه أيضًا أحمد في \" المسند \" ٢ / ١٦٧، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/١٦٧) (٦٥٦٣) قال: حدثنا هاشم بن القاسم، قال: حدثنا ليث. والترمذي (٢١٤١) قال: حدثنا قتيبة، قال: حدثنا الليث. (ح) وحدثنا قتيبة، قال: حدثنا بكر بن مضر. والنسائي في الكبرى «تحفة الأشراف» (٨٨٢٥) عن قتيبة، عن ليث، وبكر بن مضر.\nكلاهما - الليث، وبكر - عن أبي قبيل، عن شفي بن ماتع، فذكره.\nوقال الترمذي: هذا حديث حسن غريب صحيح.","vol":"10","page":107},{"text":"٧٥٧٨ - (خ م د) عمران بن حصين - ﵁ - قال: قال ⦗١٠٩⦘ رجل: «يا رسول الله: أَعُلِمَ أهل الجنة من أهل النار؟ قال: نعم، قال: ففيم يعمل العاملون؟ قال: كلّ مُيَسَّر لما خُلق له» أخرجه مسلم وأبو داود.\nوفي رواية البخاري «أيُعْرَفُ أهل الجنة من النار؟ قال: نعم، قال: فَلِمَ يعمل العاملون؟ قال: كلٌّ يعمل لما خُلِق له، أو لما يُسِّر له» .\nولمسلم من رواية أبي الأسود الدِّيلي، قال: قال لي عمران بن حصين: أرأيتَ ما يعمل الناسُ اليوم ويكدحون فيه، أَشيءُ قَضِيَ عليهم ومضى عليهم من قَدَرِ قد سبق، أو فيما يستقبلون به مما أتاهم به نَبِيُّهُمْ وثَبَتتِ الحجَّةُ عليهم؟ فقلت: بل شيء قُضيَ عليهم ومضى عليهم، قال: أفلا يكون ظُلْمًا؟ قال: فَفَزِعتُ من ذلك فزعًا شديدًا، وقلت: كل شيء خَلْقُ الله ومِلْكُ يده، فلا يُسأل عَمَّا يفعل وهم يُسألون، فقال لي: يرحَمُكَ الله، إني لم أُرِدْ بما سألتُكَ إلا لأحرِز عقلك، وإن رجلين من مُزَينة أتيا رسول الله - ﷺ- فقالا: يا رسولَ الله، أرأيتَ ما يَعمَلُ الناسُ اليوم، ويَكْدَحون فيه، أشيء قُضِيَ عليهم ومضى فيهم من قَدَر [قد] سَبَق، أو فيما يستقبلون به مما أتاهم [به] نبيُّهم، وثبتت الحُجَّةُ عليهم؟ فقال: لا، بل شيء قضِيَ عليهم، ومضى فيهم، وتصديق ذلك في كتاب الله ﴿ونَفْسٍ وَمَا سَوَّاها. فألْهَمَهَا فُجُورَها وَتَقْوَاهَا﴾ [الشمس: ٧، ٨] (١) .\n⦗١١٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يكدحون) الكدح: السعي والكسب والاجتهاد فيه، وكَدُّ النفس في طلبه.\n_________\n(١) رواه البخاري ١١ / ٤٣١ و٤٣٢ في القدر، باب جف القلم على علم الله، وفي التوحيد، باب قول الله تعالى: ﴿ولقد يسرنا القرآن للذكر﴾، ومسلم رقم (٢٦٤٩) في القدر، باب كيفية الخلق الآدمي في بطن أمه، وأبو داود رقم (٤٧٠٩) في السنة، باب القدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحجاج، قال: أخبرنا شعبة. وفي (٤/٤٣١) قال: حدثنا إسماعيل. والبخاري (٨/١٥٣) . وفي «خلق أفعال العباد» صفحة (٣٥) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٩/١٩٥) . وفي «خلق أفعال العباد» صفحة (٣٦) قال: حدثنا أبو معمر، قال: حدثنا عبد الوارث. وفي «خلق أفعال العباد» صفحة (٣٦) قال: حدثنا سليمان. ومسلم (٨/٤٨) قال: حدثنا يحيى بن يحيى، قال: أخبرنا حماد بن زيد (ح) وحدثنا شيبان بن فروخ، قال: حدثنا عبد الوارث (ح) وحدثنا أبو بكر بن أبي شيبة وزهير بن حرب، وإسحاق بن إبراهيم بن نمير، عن ابن علية (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا جعفر بن سليمان. (ح) وحدثنا ابن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٤٧٠٩) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد. والنسائي في الكبرى «تحفة الأشراف» (٨/١٠٨٥٩) عن محمد بن النضر بن مساور، عن حماد بن زيد.\nخمستهم - شعبة، وإسماعيل بن علية، وعبد الوارث، وحماد بن زيد، وجعفر بن سليمان - عن يزيد الرِّشك، عن مطرف، فذكره.\nولمسلم من رواية أبي الأسود الديلي:\nأخرجه أحمد (٤/٤٣٨) قال: حدثنا صفوان بن عيسى. ومسلم (٨/٤٨) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: حدثنا عثمان بن عمر.\nكلاهما - صفوان، وعثمان - عن عزرة بن ثابت، عن يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود الدِّئلي، فذكره.","vol":"10","page":108},{"text":"٧٥٧٩ - (خ م د ت) علي بن أبي طالب - ﵁ - قال: «كنا في جَنَازَة في بَقيعِ الغَرْقَدِ، فأتانا رسولُ الله - ﷺ-، فَقَعَد، وقَعَدنا حَوَلهُ، ومَعَهُ مِخْصَرة، فنكَسَ، وَجَعَلَ يَنْكُتُ بمخصرته، ثم قال: ما منكم من أحد إلا وقد كُتِبَ مقعدُه من النار، ومقعدُه من الجنة، فقالوا: يا رسولَ الله أفلا نَتَّكِلُ على كتابنا؟ فقال: اعملوا، فَكلٌّ مُيَسَّر لما خُلقَ له، أمَّا مَنْ كان من أهل السعادة، فسيصيرُ لعمل أهل السعادة، وأمَّا مَنْ كان من أهل الشقاء، فسيصير لعمل [أهل] الشقاء، ثم قرأ ﴿فأمَّا مَنْ أعطى واتَّقَى. وصدَّق بالحسنى. فَسَنُيَسِّرُه لِلْيُسْرى ...﴾ [الليل: ٥ - ٧]» . أخرجه البخاري ومسلم.\nوفي رواية الترمذي قال: «كُنَّا في جنازة في بقيع الغرقدِ، فأتى رسولُ الله - ﷺ-، فَقَعدَ، وقعدنا حوْلُه ومعه مِخصَرَة، فجَعَلَ ينْكُت بها ثم قال: ما منكم من أحد، أو [ما] من نَفس مَنفُوسة، إلا وقد كَتَبَ الله مكانها من الجنة والنار، وإلا قد كُتِبَتْ شَقِيَّة أو سعيدة، فقال رجل: يا رسول الله أفلا نمكثُ على كتابنا وَنَدَعُ العمل؟ فمن كان مِنَّا من أهل السعادة، لَيَكونَنَّ ⦗١١١⦘ إلى أهل السعادة، ومن كان مِنَّا من أهل الشَّقاوة، ليكُونَنَّ إلى أهل الشقاوة؟ فقال رسولُ الله - ﷺ-: بل اعْمَلوا، فكلّ مُيَسَّر، فأمَّا أهل السعادة، فَيُيَسَّرون لعمل أهل السعادة، وأمَّا أهل الشقاوة، فَيُيَسَّرون لعمل أهل الشقاوة، ثم قرأ: ﴿فأما من أعطى واتقى. وَصَدَّق بالحسنى. فَسَنُيَسِّره لِلْيُسْرَى. وأما من بخل واستغنى. وكذَّب بالحُسنى. فسنُيَسِّره للعسرى﴾ [الليل: ٥ - ١٠]» .\nوفي أخرى للترمذي قال: «بينما نحن مع رسول الله - ﷺ- وهو يَنْكُتُ [في] الأرض، إذ رفع رأسه إلى السماء، ثم قال: ما منكم من أحد إلا قد عُلم - وفي رواية: إلا قد كُتِبَ - مقعدُه من النار، ومقعده من الجنة، قالوا: أفلا نتَّكلُ يا رسول الله؟ قال: لا، اعملوا، فَكلّ مُيَسَّر لمَا خُلِقَ له» .\nوأخرج أبو داود الراوية الأولى من روايتي الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مخصرة) المخصرة: كالسوط ونحوه مما يمسكه الإنسان بيده من عصى ونحوها. ⦗١١٢⦘\n(ينكت) النكت: ضرب الشيء بالعصا واليد ليؤثر فيه.\n(نفس منفوسة) أي: مولودة، يقال: نَفِسَت المرأة [ونُفِسَت]- بفتح النون وضمها - إذا وَلَدت.\n_________\n(١) رواه البخاري ٧ / ٥٤٤ في تفسير سورة ﴿والليل إذا يغشى﴾، وفي الجنائز، باب موعظة المحدث عند القبر وقعود أصحابه حوله، وفي الأدب، باب الرجل ينكت الشيء بيده في الأرض، وفي القدر، باب وكان أمر الله قدرًا مقدورًا، وفي التوحيد، باب قول الله تعالى: ﴿ولقد يسرنا القرآن للذكر﴾، ومسلم رقم (٢٦٤٧) في القدر، باب كيفية الخلق الآدمي في بطن أمه، وأبو داود رقم (٤٦٩٤) في السنة، باب في القدر، والترمذي رقم (٢١٣٧) في القدر، باب ما جاء في الشقاء والسعادة، ورقم (٣٣٤١) في التفسير، باب ومن سورة ﴿والليل إذا يغشى﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٨٢) (٦٢١) قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. وفي (١/١٢٩) (١٠٦٧) قال: حدثنا عبد الرحمن، قال: حدثنا زائدة، عن منصور. وفي (١٠٦٨) قال: حدثنا زياد ابن عبد الله البكائى، قال: حدثنا منصور. وفي (١/١٣٢) (١١١٠) قال: حدثنا وكيع، قال: حدثنا الأعمش. وفي (١/١٤٠) (١١٨١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان. قال شعبة: وحدثني به منصور بن المعتمر. وعبد بن حميد (٨٤) قال: أخبرنا عبد الرزاق بن همام، عن معمر، عن منصور. والبخاري (٢/١٢٠) و(٦/٢١٢) قال: حدثنا عثمان، قال: حدثني جرير، عن منصور. وفي (٦/٢١١) قال: حدثنا أبو نعيم. قال: حدثنا سفيان، عن الأعمش. (ح) وحدثنا مسدد، قال: حدثنا عبد الواحد، قال: حدثنا الأعمش. (ح) وحدثنا بشر بن خالد، قال: أخبرنا محمد بن جعفر، قال: حدثنا شعبة، عن سليمان. قال شعبة: وحدثني به منصور. (ح) وحدثنا يحيى، قال: حدثنا وكيع، عن الأعمش. وفي (٦/٢١٢) وفي «الأدب المفرد» (٩٠٣) قال: حدثنا آدم، قال: حدثنا شعبة، عن الأعمش. وفي (٨/٥٩) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، عن شعبة، عن سليمان ومنصور. وفي (٨/١٥٤) قال: حدثنا عبدان، عن أبي حمزة، عن الأعمش. وفي (٩/١٩٥) قال: حدثني محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة، عن منصور والأعمش. ومسلم (٨/٤٦ و٤٧) قال: حدثنا عثمان بن أبي شيبة وزهير بن حرب، وإسحاق بن إبراهيم. قال إسحاق: أخبرنا. وقال الآخران: حدثنا جرير عن منصور (ح) وحدثنا أبو بكر بن أبي شيبة وهناد بن السري. قالا: حدثنا أبو الأحوص، عن منصور. (ح) وحدثنا أبو بكر بن أبي شيبة وزهير بن حرب وأبو سعيد الأشج. قالوا: حدثنا وكيع. (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا الأعمش. (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية، قال: حدثنا الأعمش. (ح) وحدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن منصور والأعمش. وأبو داود (٤٦٩٤) قال: حدثنا مسدد بن مسرهد، قال: حدثنا المعتمر، قال: سمعت منصور بن المعتمر. وابن ماجة (٧٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا علي بن محمد، قال: حدثنا أبو معاوية ووكيع، عن الأعمش. والترمذي (٢١٣٦) قال: حدثنا الحسن بن علي الحلواني، قال: حدثنا عبد الله بن نمير ووكيع، عن الأعمش. وفي (٣٣٤٤) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا زائدة بن قدامة، عن منصور بن المعتمر. والنسائي في الكبرى «تحفة الأشراف» (٧/١٠١٦٧) عن محمد بن عبد الأعلى، عن معتمر، عن منصور. (ح) وعن إسماعيل بن مسعود، عن معتمر، عن شعبة، عن الأعمش.\nكلاهما - الأعمش، ومنصور - عن سعد بن عبيدة.\n٢ - وأخرجه أحمد (١/١٥٧) (١٣٤٨) قال: حدثنا محمد بن عبيد، قال: حدثنا هاشم - يعني ابن البريد - عن إسماعيل الحنفي، عن مسلم البطين.\nكلاهما - سعد، ومسلم - عن أبي عبد الرحمن السلمي، فذكره.","vol":"10","page":110},{"text":"٧٥٨٠ - (م) - جابر بن عبد الله﵄ - قال: «جاء سُراقة بن مالك بن جَعشُم، فقال: يا رسول الله، بَيِّن لنا دينَنَا كأنَّا خلقِنا الآن، فيم العمل اليوم، فيما جفَّتْ به الأقلام، وجَرَت به المقادير، أم فيما نستقبل؟ قال: لا بل جَفَّتْ به الأقلام، وجرت به المقادير، قال: ففيم العمل؟ قال: اعملوا، فكلُّ مُيسَّر لما خلق له، وكل عامل بعمله (١)» أخرجه مسلم (٢) .\n_________\n(١) في نسخ مسلم المطبوعة: اعملوا فكل ميسر، انتهى.\n(٢) رقم (٢٦٤٨) في القدر، باب كيفية الخلق الآدمي في بطن أمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٦٤٨) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير، قال: حدثنا أبو الزبير (ح) وحدثنا يحيى بن يحيى قال: أخبرنا أبو خيثمة، عن أبي الزبير، فذكره.","vol":"10","page":112},{"text":"٧٥٨١ - (ت) عبد الله بن عمر - ﵄ - قال: قال عمر: «يا رسولَ الله أَرأَيت ما نعمل فيه، أمر مبتدع - أو مبتدأ - أو فيما قد فُرِغَ منه؟ فقال: فيما قد فُرِغَ منه يا ابن الخطاب، وكل مُيَسَّر، أمَّا مَنْ كان من أهل السعادة، فإنه يعمل للسعادة، وأمَّا من كان من أهل الشقاء، فإنه يعمل للشقاء» .\nوفي رواية: قال: «لما نزلت ﴿فَمِنْهُمْ شَقيٌّ وسَعِيدٌ﴾ [هود: ١٠٥] سألتُ رسولَ الله - ﷺ-، فقلتُ: يا نَبيَّ الله، فعلامَ نعمل، على شيء قد فُرغَ منه، أو على شيء لم يفرغ منه؟ قال: بل على شيء قد فُرغَ منه، وجَرَت ⦗١١٣⦘ به الأقلام يا عُمر، ولكن كلّ مُيَسَّر لما خُلِق له» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٣٦) في القدر، باب ما جاء في الشقاء والسعادة، و(٣١١٠) في التفسير، باب ومن سورة هود، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٥٢) (٥١٤٠) قال: حدثنا عبد الرحمن. وفي (٢/٧٧) (٥٤٨١) قال: حدثنا عفان. والترمذي (٢١٣٥) قال: حدثنا بندار. قال: حدثنا عبد الرحمن بن مهدي.\nكلاهما - عبد الرحمن، وعفان - قالا: حدثنا شعبة، عن عاصم بن عبيد الله، قال: سمعت سالم بن عبد الله يحدث، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":112},{"text":"<span data-type=\"title\" id=toc-1659>الفصل الثالث: في القَدَر عند الخلقة</span>\n٧٥٨٢ - (خ م د ت) عبد الله بن مسعود - ﵁ – قال: «حدَّثنا رسولُ الله - ﷺ- وهو الصادق المصدوق: إن خَلْق أحدِكم يُجْمَعُ في بطنِ أُمِّهِ أربعين يومًا، ثم يكون عَلَقة مثل ذلك، ثم يكون مضْغَة مثل ذلك، ثم يَبعَثُ الله إليه مَلَكًا بأربع كلمات: بكَتب رزقهِ وأجلهِ وعملهِ، وشَقي أو سعيد، ثم يَنفُخُ فيه الروحَ، فوالذي لا إله غيره، إنَّ أحدَكم ليعمل بعمل أهل الجنة، حتى ما يكونُ بينه وبينها إلا ذراع، فيسبق عليه الكتابُ فيعمل بعمل أهل النار فيدخلها، وإن أحدَكم لَيَعْمَل بعمل أهل النار حتى ما يكونُ بينَه وبينها إلا ذراع، فيسبقُ عليه الكتابُ فيعمل بعمل أهل الجنة فيدخلها» أخرجه البخاري ومسلم والترمذي وأبو داود، وفيها زيادة «أو قدر ذراع» (١) . ⦗١١٤⦘\nوفي رواية ذكرها رزين قال: «إذا وقعت النطفة في الرحم طارت في الرحم أربعين يومًا، ثم تكون علقة أربعين، ثم تكون مضغة أربعين، فإذا بلغت أن تُخْلَقَ بَعَثَ الله ملكًا يُصَوِّرُها، فيأتي المَلَكُ بتراب بين إصبعيه فَيَخلِطه في المضغة، ثم يعجنه بها، ثم يصوِّر كما يؤمر، فيقول: أذَكَر، أم أنثى؟ أشقيّ، أم سعيد؟ وما عمره؟ وما رزقه؟ وما أثره؟ وما مصائبه؟ فيقول الله ﷿، ويكتب الملك، فإذا مات ذلك الجسد دُفِنَ حيث أُخِذَ ذلك التراب» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أثره): أثر الرجل، أراد به: أجله، سُمِّي بذلك لأنه يتبع الأجل.\n(يجمع في بطن أمه نطفة) قال الخطابي: قال ابن مسعود في تفسيره: إن النطفة إذا وقعت في الرحم، فأراد الله أن يخلق منها بشرًا طارت في بشر المرأة تحت كلِّ ظُفُر وشعر، ثم تمكث أربعين يومًا، ثم تنزل دمًا في الرحم، فذلك جمعها.\n(النطفة): الماء القليل والكثير، والمراد به المني هاهنا.\n(علقة) العلقة: الدم الجامد. ⦗١١٥⦘\n(مضغة) المضغة: القطعة اليسيرة من اللحم بقدر ما يُمضغ.\n_________\n(١) رواه البخاري ١١/ ٤١٧ في القدر، باب في القدر، وفي بدء الخلق، باب ذكر الملائكة، ⦗١١٤⦘ وفي الأنبياء، باب خلق آدم وذريته، وفي التوحيد، باب ﴿ولقد سبقت كلمتنا لعبادنا المرسلين﴾، ومسلم رقم (٢٦٤٣) في القدر، باب كيفية الخلق الآدمي في بطن أمه، وأبو داود رقم (٤٧٠٨) في السنة، باب في القدر، والترمذي رقم (٢١٣٨) في القدر، باب ما جاء أن الأعمال بالخواتيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٢٦) قال: حدثنا محمد بن عبيد الطنافسي. وأحمد (١/٣٨٢) (٣٦٢٤) قال: حدثنا أبو معاوية. وفي (١/٤٣٠) (٤٠٩١) قال: حدثنا يحيى، ووكيع. والبخاري (٤/١٣٥) قال: حدثنا الحسن بن الربيع، قال: حدثنا أبو الأحوص. وفي (٤/١٦١) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. وفي (٨/١٥٢) قال: حدثنا أبو الوليد هشام بن عبد الملك، قال: حدثنا شعبة. وفي (٩/١٦٥) قال: حدثنا آدم، قال: حدثنا شعبة. ومسلم (٨/٤٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع (ح) وحدثنا محمد بن عبد الله بن نمير الهمداني، قال: حدثنا أبي، وأبو معاوية. ووكيع. وفي (٨/٤٤ و٤٥) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، كلاهما عن جرير بن عبد الحميد (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. (ح) وحدثني أبو سعيد الأشج، قال: حدثنا وكيع (ح) وحدثناه عبيد الله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة ابن الحجاج. وأبو داود (٤٧٠٨) قال: حدثنا حفص بن عمر النمري، قال: حدثنا شعبة (ح) وحدثنا محمد بن كثير، قال: أخبرنا سفيان. وابن ماجة (٧٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، ومحمد بن فضيل، وأبو معاوية (ح) وحدثنا علي بن ميمون الرقي، قال: حدثنا أبو معاوية، ومحمد بن عبيد. والترمذي (٢١٣٧) قال: حدثنا هناد، قال: حدثنا أبو معاوية. (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد (ح) وحدثنا محمد بن العلاء، قال: حدثنا وكيع. والنسائي في الكبرى «تحفة الأشراف» (٩٢٢٨) عن علي بن حجر، عن شريك. جميعهم - محمد بن عبيد، وأبو معاوية، وأبو الأحوص، وحفص بن غياث، وشعبة، ووكيع، وعبد الله بن نمير، وجرير، وعيسى بن يونس، وسفيان، ومحمد بن فضيل، ويحيى بن سعيد، وشريك - عن الأعمش.\n٢ - وأخرجه أحمد (١/٤١٤) (٣٩٣٤) قال: حدثنا حسين بن محمد. والنسائي في الكبرى «تحفة الأشراف» (٩٢٢٨) عن علي بن حجر، عن يزيد بن هارون. كلاهما - حسين، ويزيد - عن فطر بن خليفة، عن سلمة بن كهيل.\nكلاهما - الأعمش، وسلمة بن كهيل - عن زيد بن وهب، فذكره.\n(*) صرح الأعمش بالتحديث في روايات: يحيى ووكيع عند أحمد. وحفص وشعبة عند البخاري، وسفيان عند أبي داود. ويحيى بن سعيد عند الترمذي.","vol":"10","page":113},{"text":"٧٥٨٣ - (خ م) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «وَكَّلَ الله بالرَّحم ملَكًا، فيقول: أي ربِّ نطفة؟ أي ربِّ علقة؟ أي ربِّ مُضغَة؟ فإذا أراد أن يقضي خَلْقَها، قال: يا ربِّ، أذكَر، أم أنثى؟ أشقيّ، أم سعيد؟ فما الرزق؟ فما الأجل؟ فيُكتب ذلك في بطن أمه» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٤٣٠ في القدر في فاتحته، وفي الحيض، باب مخلقة وغير مخلقة، وفي الأنبياء، باب قول الله تعالى: ﴿إني جاعل في الأرض خليفة﴾، ومسلم رقم (٢٦٤٦) في القدر، باب كيفية الخلق الآدمي في بطن أمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٦و١٤٨) قال:حدثنا يحيى بن سعيد. وفي (٣/١١٧) قال:حدثنا يحيى بن أيوب. وفي (٣/١٤٨) قال:حدثنا يونس. والبخاري (١/٨٧) قال:حدثنا مسدد. وفي (٤/١٦٢) قال: حدثنا أبو النعمان. وفي (٨/١٥٢) قال:حدثنا سليمان بن حرب. ومسلم (٨/٤٦) قال:حدثني أبو كامل فضيل بن حسين.\nسبعتهم - يحيى بن سعيد، وابن أيوب، ويونس، ومسدد، وأبو النعمان، وسليمان، وأبو كامل - قالوا: حدثنا حماد بن زيد، قال:حدثنا عبيد الله بن أبي بكر، فذكره.","vol":"10","page":115},{"text":"٧٥٨٤ - (م) عامر بن واثلة - ﵀ - أنه سمع عبد الله بنَ مسعود يقول: «الشقيّ من شَقيَ في بَطن أمه، والسعيد مَنْ وُعِظَ بغيره، فأتى رجلًا من أصحاب رسولِ الله - ﷺ- يقال له: حذيفةُ بنُ أَسِيد الغفاري، فحدَّثهُ بذلك من قول ابن مسعود، فقال له: وكيف يشقى رجل بغير عمل؟ فقال له الرجل: أتَعْجَبُ من ذلك؟ فإني سمعتُ رسولَ الله - ﷺ- يقول: إذا مَرَّ بالنطفة ثنتان وأربعون ليلة، بعَثَ الله إليها ملكًا فصوَّرَها، وخلَقَ سمعها، وبصرَها، وجِلدَها، ولحمها، وعظامها، ثم قال: يا رب، أذكر، أم أنثى؟ فيقضي ربُّك ما شاء، ويكتبُ الملَكُ، ثم يقول: يا رب، أجلُه؟ فيقول ربُّك ⦗١١٦⦘ ما شاء، ويكتب الملك، ثم يقول: يا رب رِزقُه؟ فيقضي ربك ما شاء، ويكتب الملك، ثم يخرج الملَكُ بالصحيفة في يده، فلا يزيد على [ما] أمر ولا ينقص» .\nوفي رواية قال: «دَخلتُ على أبي سَريحَةَ، حُذَيفة بن أسيد الغفاري فقال: سمعتُ رسولَ الله - ﷺ- بأذنيَّ هاتين يقول: إنَّ النطفةَ تقع في الرحم أربعين ليلة، ثم يَتَصوَّرُ عليها الملَكُ - قال زهير أبو خيثمة: حَسِبْتُهُ قال: الذي يخلقها - فيقول: يا ربِّ، أذكَر، أو أنثى؟ فيجعله الله ذكرًا أو أنثى، ثم يقول: يا رب، أسَوِيّ، أو غير سَوِي؟ ثم يقول: [يا ربِّ] ما رِزقُهُ، ما أجلُهُ، ما خلقه؟ ثم يجعله الله شقيًا أو سعيدًا» .\nوفي أخرى رفع الحديث إلى النبي - ﷺ-: «أن ملكًا مُوكَّلًا بالرحم، إذا أراد الله ﷿ أن يخلُق شيئًا، بإذن الله لبِضع وأربعين ليلة ...» ثم ذكر نحوه. أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٤٥) في القدر، باب كيفية الخلق الآدمي في بطن أمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٨٢٦) وأحمد (٤/٦) ومسلم (٨/٤٥) قال: حدثنا محمد بن عبد الله بن نمير، وزهير بن حرب.\nأربعتهم - الحميدي، وأحمد، ومحمد، وزهير - قالوا: حدثنا سفيان بن عيينة. قال: حدثنا عمرو بن دينار..\n٢- وأخرجه مسلم (٨/٤٦) قال: حدثني محمد بن أحمد بن أبي خلف، قال: حدثنا يحيى بن أبي بكير، قال: حدثنا زهير أبو خيثمة، قال: حدثني عبد الله بن عطاء، أن عكرمة بن خالد حدثه.\n٣- وأخرجه مسلم (٨/٤٦) قال: حدثنا عبد الوارث بن عبد الصمد، قال: حدثني أبي، قال: حدثنا ربيعة بن كلثوم، قال: حدثني أبي كلثوم.\n٤- وأخرجه مسلم (٨/٤٥) قال: حدثني أبو الطاهر، أحمد بن عمرو بن السرح، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث، (ح) وحدثنا أحمد بن عثمان النوفلي، قال: أخبرنا أبو عاصم، قال: حدثنا ابن جريج.\nكلاهما - عمرو، وابن جريج - عن أبي الزبير.\nأربعتهم - عمرو، وعكرمة، وكلثوم، وأبو الزبير - عن أبي الطفيل، فذكره.","vol":"10","page":115},{"text":"٧٥٨٥ - (ت) عبد الله بن مسعود - ﵁ - قال: «قام فينا رسولُ الله - ﷺ- مقامًا، فقال: لا يُعدِي شيء شيئًا، فقال أعرابي: يا رسول الله، فما بالُ الإبل يأْتيها البعيرُ الأجربُ الحشَفَةِ بذنبه فيُجرِبُها ⦗١١٧⦘ كلّهَا؟ فقال رسولُ الله - ﷺ-: فَمَنْ أجربَ الأول منها؟ ألا لا عَدْوَى ولا صَفَر، إن الله خَلَقَ كلَّ نَفس وكَتَبَ حياتها وَرِزْقَهَا ومصائبها ومحابَّها (١)» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُعدِي) أعدى المريض: إذا تجاوز من واحدٍ إلى آخر، كما يتعدى الجَرَب، وقد نفى الشرع تأثيرها، وأبطل مذهَب العرب فيها، وقد تقدَّم شرح ذلك في كتاب الطيرة والعدوى من حرف الطاء، وكذلك تقدم فيه شرح قوله: لا صفر، مستوفى فيطلب منه.\n_________\n(١) كلمة \" ومحابها \" ليست في نسخ الترمذي المطبوعة.\n(٢) رقم (٢١٤٤) في القدر، باب ما جاء لا عدوى ولا هامة ولا صفر، وهو حديث حسن، قال الترمذي: وفي الباب عن أبي هريرة وابن عباس، وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤٤٠) (٤١٩٨) . والترمذي (٢١٤٣) قال: حدثنا بندار.\nكلاهما - أحمد، ومحمد بن بشار بندار - عن عبد الرحمن بن مهدي، قال: حدثنا سفيان، وعن عمار بن القعقاع، قال: حدثنا أبو زرعة بن عمرو بن جرير، قال: حدثنا صاحب لنا، فذكره.","vol":"10","page":116},{"text":"٧٥٨٦ - () أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إنَّ رُوح القُدسِ نَفَثَ في رُوعي أنه لن تَمُوتَ نفس حتى تستكمل رِزْقها وأجَلَها» أخرجه ... (١) .\n⦗١١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (روح القدس) القدس: الطهارة، وروح القدس: اسم جبريل ﵇ أي: الروح المقدسة الطاهرة.\n(نفث في روعي) النَّفْثُ: النفخ بالفم، والرُّوع: النفس، يقول: نفث في روعي، أي: ألقى في قلبي، وأوقع في نفسي، وألهمني.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع أخرجه رزين، وقد رواه أبو نعيم في \" الحلية \" ١٠ / ٢٧ من حديث أبي أمامة، وابن حبان والحاكم وابن ماجة من حديث جابر، والحاكم من حديث ابن مسعود، والبزار من حديث حذيفة، وابن حبان والبزار والطبراني عن أبي الدرداء، وأبو يعلى عن أبي هريرة، وابن ماجة عن أبي حميد الساعدي مطولًا ومختصرًا، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من زيادات رزين.","vol":"10","page":117},{"text":"٧٥٨٧ - (م ط) - طاوس اليماني قال: أدركت ناسًا من أصحاب رسول الله - ﷺ- يقولون: كلُّ شيء بقَدَر، قال: وسمعت ابن عمر يقول: قال رسول الله - ﷺ-: «كل شي بقدر حتى العَجْزُ والكيْسُ» . أخرجه مسلم والموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكيس): العقل.\n_________\n(١) رواه مسلم رقم (٢٦٥٥) في القدر، باب كل شيء بقدر، والموطأ ٢ / ٨٩٩ في القدر، باب النهي عن القول بالقدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٥٦١) .وأحمد (٢/١١٠) (٥٨٩٣م) قال:حدثنا إسحاق - يعني ابن الطباع -. والبخاري في خلق أفعال العباد (١٧) قال: حدثنا إسماعيل، ومسلم (٨/٥١) قال: حدثني عبد الأعلى بن جاد (ح) وحدثنا قتيبة بن سعيد.\nأربعتهم - إسحاق، وإسماعيل، وعبد الأعلى،وقتيبة - عن مالك بن أنس، عن زياد بن سعد، عن عمرو بن مسلم، عن طاووس،قال: أدركت ناسا من أصحاب النبي -ﷺ- يقولون: كل شيء بقدر. قال:وسمعت عبد الله بن عمر يقول. فذكره.\n* أخرجه البخاري في خلق أفعال العباد (صفحة ١٧) قال: حدثنا عمرو بن محمد، عن ابن عيينة، عن عمرو، عن طاووس، عن ابن عمر ﵄. قال: كل شيء بقدر حتى العجز والكيس (موقوفا) .","vol":"10","page":118},{"text":"<span data-type=\"title\" id=toc-1660>الفصل الرابع: في القدر عند الخاتمة</span>\n٧٥٨٨ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا أراد الله بعبد خيرًا استعمله، فقيل له: كيف ⦗١١٩⦘ يستعمله يا رسول الله؟ قال: يُوَفِّقُهُ لعمل صالح قبل الموت» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٤٣) في القدر، ما جاء أن الله كتب كتابًا لأهل الجنة وأهل النار، وقال الترمذي: هذا حديث صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/١٠٦) قال: حدثنا ابن أبي عدي. وفي (٣/١٢٠) قال: حدثنا زيد بن هارون. وفي (٣/٢٣٠) قال: حدثنا محمد بن عبد الله الأنصاري. وعبد بن حميد (١٣٩٣) قال: أخبرنا يزيد بن هارون. والترمذي (٢١٤٢) قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل بن جعفر.\nأربعتهم - ابن أبي عدي، ويزيد، والأنصاري، وإسماعيل - عن حميد، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":118},{"text":"٧٥٨٩ - (م) أبو هريرة - ﵁ - أنَّ رَسولَ الله - ﷺ- قال: «إن الرجلَ ليعمل الزمنَ الطويلَ بعمل أهل الجنة، ثم يُختَمُ له عملُه بعملِ أهلِ النار، وإنَّ الرجلَ ليعملُ الزمنَ الطويلَ بعملِ أهل النارِ ثم يُختمُ له عملُه بعمل أهلِ الجنة» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٥١) في القدر، باب كيفية الخلق الآدمي في بطن أمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٨٤) قال:حدثنا عبد الرحمن، عن زهير ومسلم (٨/٤٩) قال: حدثنا قتيبة بن سعيد، قال:حدثنا عبد العزيز، يعني ابن محمد.\nكلاهما - زهير،وعبد العزيز - عن العلاء، عن أبيه،فذكره.","vol":"10","page":119},{"text":"<span data-type=\"title\" id=toc-1661>الفصل الخامس: في الهدى والضلال</span>\n٧٥٩٠ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «إنَّ الله خَلَقَ خَلقَهُ في ظُلْمَة، فألقى عليهم من نُورِهِ، فمن أصابه من ذلك النور اهتدى، ومن أخطأه ضَلَّ، فلذلك أقول: جَفَّ القلم على علم الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٤٤) في الإيمان، باب ما جاء في افتراق هذه الأمة، وإسناده حسن، وقال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٦) (٦٦٤٤) قال:حدثنا معاوية بن عمرو، قال:حدثنا إبراهيم بن محمد بن إسحاق الفزاري، قال:حدثنا الأوزاعي، قال: حدثني ربيعة بن يزيد. وفي (٢/١٩٧) (٦٨٥٤) مكرر قال:حدثنا أبو المغيرة، قال:حدثنا محمد بن مهاجر،قال: أخبرني عروة بن رويم والترمذي (٢٦٤٢) قال:حدثنا الحسن بن عرفة، قال:حدثنا إسماعيل بن عياش، عن يحيى بن أبي عمرو السيباني.\nثلاثتهم - ربيعة، وعروة،ويحيى - عن عبد الله بن الديلمي، فذكره.\n* قال عروة بن رويم في حديثه: عن ابن الديلمي الذي كان يسكن بيت المقدس، ولم يسمه.\n* لم يذكرهم المزي في «تحفة الأشراف» .ولم يستدركه صاحب النكت الظراف. والحديث موجود أيضا في تحفة الأحوذي (٣/٣٦٨) .\nوقال الترمذي: هذا حديث حسن.","vol":"10","page":119},{"text":"٧٥٩١ - (ط) عمرو بن دينار - ﵀ - قال: سمعت ابنَ الزبير ⦗١٢٠⦘ يقول في خطبته «إن الله هو الهادي والفاتن» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٠٠ في القدر، باب النهي عن القول بالقدر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٧٢٩) عن زياد بن سعد، فذكره.","vol":"10","page":119},{"text":"<span data-type=\"title\" id=toc-1662>الفصل السادس: في الرضى بالقدر</span>\n٧٥٩٢ - (ت) سعد بن أبي وقاص - ﵁ - قال: قال رسولُ الله - ﷺ-: «مِنْ سعادةِ ابنِ آدمَ: رضاه بما قضى الله، ومِنْ شقاوةِ ابنِ آدمَ: تَركُه استخارةَ الله، ومِن شقاوة ابن آدم: سَخَطُهُ بما قَضَى الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٥٢) في القدر، باب ما جاء في الرضى بالقضاء، وفي إسناده محمد بن أبي حميد الأنصاري الزرقي المدني، لقبه حماد، وهو ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث محمد بن أبي حميد ويقال له أيضًا: حماد بن أبي حميد، وهو أبو إبراهيم المدني، وليس هو بالقوي عند أهل الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/١٦٨) (١٤٤٤) قال: حدثنا روح، أملاه علينا ببغداد والترمذي (٢١٥١) قال:حدثنا محمد بن بشار،قال:حدثنا أبو عامر.\nكلاهما - روح، وأبو عامر العقدي - عن محمد بن أبي حميد، عن إسماعيل بن محمد بن سعد بن أبي وقاص، عن أبيه،فذكره.\nوقال الترمذي: هذا حديث غريب لانعرفه إلا من حديث محمد بن أبي حميد، ويقال له أيضا حماد بن أبي حميد وهو أبو إبراهيم المدني،وليس هو بالقوي عند أهل الحديث.","vol":"10","page":120},{"text":"٧٥٩٣ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «المؤمن القويُّ خيْر وأحبُّ إلى الله من المؤمن الضعيف، وفي كلّ خير، احرِصْ على ما ينفعك، واستعن بالله ولا تعجزْ، وإن أصابك شيء فلا تَقُل: لو أنَّي فعلتُ لكان كذا وكذا، ولكن قل: قَدَّر الله وما شاءَ فَعَل، فإن «لو» تفتحُ عَمَلَ الشيطان» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٦٤) في القدر، باب في الأمر بالقوة وترك العجز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٦٦) قال:حدثنا خلف بن الوليد، قال:حدثنا ابن مبارك، عن محمد بن عجلان، عن ربيعة. وفي (٢/٣٧٠) قال:حدثنا عارم، قال:حدثنا عبد الله بن مبارك، قال: أخبرني محمد بن عجلان، عن ربيعة. ومسلم (٨/٥٦) قال:حدثنا أبو بكر بن أبي شيبة وابن نمير، قالا: حدثنا عبد الله بن إدريس، عن ربيعة بن عثمان، عن محمد بن يحيى بن حبان،وابن ماجة (٧٩) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد الطنافسي. قالا:حدثنا عبد الله بن إدريس عن ربيعة بن عثمان، عن محمد بن يحيى بن حبان. والنسائي في عمل اليوم والليلة (٦٢٢) قال: أخبرنا الحسين بن محمد البصري،قال:حدثنا الفضيل -وهو ابن سليمان -قال:حدثنا محمد بن عجلان، عن أبي الزناد. وفي (٦٢٣) قال: أخبرنا الحسن بن أحمد،قال: حدثنا عبد الله، وهو ابن محمد بن أسماء، قال: حدثنا عبد الله- وهو ابن المبارك - عن محمد بن عجلان،عن ربيعة. وفي (٦٢٤) قال: أخبرنا محمد بن حاتم، قال: أخبرنا حبان، قال: أخبرنا عبد الله - عن ابن عجلان - عن ربيعة. وفي (٦٢٥) قال: أخبرنا محمد بن العلاء، قال: أخبرنا ابن إدريس، قال: أخبرنا ربيعة بن عثمان، عن محمد بن يحيى بن حبان.\nثلاثتهم - ربيعة بن أبي عبد الرحمن،ومحمد بن يحيى بن حبان، وأبو الزناد - عن الأعرج،فذكره.\n* وأخرجه ابن ماجة (٤١٦٨) قال: حدثنا محمد بن الصباح. والنسائى في عمل اليوم والليلة (٦٢١) قال: أخبرنا قتيبة بن سعيد وسليمان بن منصور.\nثلاثتهم عن الأعرج، فذكره..ليس فيه ربيعة، ولا أبو الزناد.\n* وأخرجه الحميدي (١١١٤) قال: حدثنا سفيان،قال:حدثنا ابن عجلان، عن رجل من آل أبي ربيعة، عن الأعرج، فذكره.\n* في رواية النسائى في (عمل اليوم والليلة) (٦٢٤) قال: حدثنا عبد الله بن المبارك: سمعته من ربيعة وحفظي له من محمد بن (يعني ابن عجلان) .وفي رواية عارم عند أحمد قال عبد الله بن المبارك: وقد سمعته من ربيعة، فلم أنكر.","vol":"10","page":120},{"text":"<span data-type=\"title\" id=toc-1663>الفصل السابع: في حكم الأطفال</span>\n٧٥٩٤ - (م د س) عائشة - ﵂ - قالت: «تُوُفِّيَ صَبي، فقلتُ: طُوَبى له، عُصفُور من عصافير الجنة، فقال رسولُ الله - ﷺ-: أَوَلاَ تدرينَ أن الله خَلَقَ الجنةَ، وخلق النار، فخلق لهذه أهلًا ولهذه أهلًا؟» .\nوفي رواية: قالت: «دُعيَ رسولُ الله - ﷺ- إلى جنازةِ صبِي من الأنصار، فقلتُ: يا رسولَ الله، طوبى لهذا، عُصفور من عصافير الجنة، لم يعمل السُّوءَ، ولم يدركْهُ، فقال: أو غير ذلك يا عائشة، إن الله خَلَقَ للجنة أهلًا، خَلَقَهُمْ لها وهم في أصلابِ آبائهم، وخلق للنار أهلًا، خَلَقهم لها وهم في أصلاب آبائهم» أخرجه مسلم.\nوأخرج أبو داود والنسائي الثانية، وقالا فيه: «طُوَبى لهذا، لم يعمل سوءًا ولم يدر به (١)» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طوبى) فُعلَى من الطيب، وقيل: هو اسم الجنة، وقيل: هو اسم شجرة فيها.\n_________\n(١) لفظ: يدريه عند أبي داود فقط وعند النسائي: يدركه مثل لفظ مسلم.\n(٢) رواه مسلم رقم (٢٢٦٢) في القدر، باب معنى كل مولود يولد على الفطرة، والنسائي ٤ / ٥٧ في الجنائز، باب الصلاة على الصبيان، وأبو داود رقم (٤٧١٣) في السنة، باب في ذراري المشركين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٢٦٥) قال:حدثنا سفيان. وأحمد (٦/٤١) قال سفيان. وفي (٦/٢٠٨) قال:حدثنا وكيع. ومسلم (٨/٥٤) قال:حدثنا أبو بكر أبي شيبة. وقال:حدثنا وكيع. وفي (٨/٥٥) قال:حدثنا محمد بن الصباح. قال: حدثنا إسماعيل بن زكرياء. (ح) وحدثني سليمان بن معبد. قال:حدثنا الحسين بن حفص (ح) وحدثني إسحاق بن منصور. قال:أخبرنا محمد بن يوسف كلاهما - عن سفيان الثوري. وأبو داود (٤٧١٣) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وابن ماجة (٨٢) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا: حدثنا وكيع. والنسائى (٤/٥٧) قال: أخبرنا محمد بن منصور. قال:حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، ووكيع،وإسماعيل بن زكريا، وسفيان الثوري - عن طلحة بن يحيى بن طلحة بن عبيد الله.\n٢- وأخرجه مسلم (٨/٥٤) قال: حدثني زهير بن حرب. قال:حدثنا جرير،عن العلاء بن المسيب، عن فضيل بن عمرو.\nكلاهما - طلحة بن يحيى، وفضيل بن عمرو - عن عائشة بنت طلحة، فذكرته.","vol":"10","page":121},{"text":"٧٥٩٥ - (د) عائشة - ﵂ - قالت: قلتُ: «يا رسولَ الله ذراري المؤمنين؟ فقال: من آبائهم؟ فقلت: يا رسول الله بلا عمل؟ قال: الله أعْلَمُ بما كانوا عاملين، قلتُ: يا رسولَ الله، فذراريّ المشركين؟ قال: من آبائهم، فقلت: بلا عمل؟ قال: الله أعلم بما كانوا عاملين» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذراري) الذراري: جمع ذرية، وهم الأولاد.\n(الله أعلم بما كانوا عاملين) قال الخطابي: ظاهر هذا الكلام: يُوهِمُ أنه لم يُفْتِ السائل عنهم، وأنه ردَّ الأمر في ذلك إلى علم الله من غير أن يكون قد جعلهم من المسلمين، أو ألحقهم بالكافرين، وليس هذا وجه الحديث، وإنما معناه: أنهم كفار يلحقون في الكفر بآبائهم، لأن الله قد علم أنهم لو بَقَوا أحياء حتى يكبَرُوا لكانوا يعملون عمل الكفار، ويدل على صحة هذا التأويل: قوله في حديث عائشة: «قلت: يا رسول الله: بلا عمل؟ قال: الله أعلم بما كانوا عاملين» قال الخطابي: وقال ابن المبارك فيه: إن كل مولود من البشر إنما يولد على فطرته التي جُبل عليها، من السعادة والشقاوة، وعلى ما سبق له من قدر الله، وتقدَّم في مشيئته فيه، من كفر وإيمان، وكل منهم صائر في العاقبة ⦗١٢٣⦘ إلى ما فُطِرَ عليه وخُلق له، وعامل في الدنيا بالعمل المشاكِلِ لفطرته من السعادة والشقاوة، فمن أمارة الشقاوة للطفل: أن يولد بين نصرانيين أو يهوديين، فيحمل أنه لشقاوته على اعتقاد دين اليهود أو النصارى، أو يعلمانه اليهودية أو النصرانية، أو يموت قبل أن يعقل فيصف الدين، فهو محكوم له بحكم والديه، إذ هو في حكم الشريعة تبع لوالديه، وذلك معنى قوله - ﷺ-: «فأبواه يهودانه أو ينصرانه» .\n_________\n(١) رقم (٤٧١٢) في السنة، باب في ذراري المشركين، من طريقين، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٧٤١٢) قال: حدثنا عبد الوهاب بن نجدة، قال: حدثنا بقية. (ح) وحدثنا موسى بن مروان الرقي، وكثير بن عبيد الله المزحجي، قالا: حدثنا محمد بن حرب -المعنى- عن محمد بن زياد، عن عبد الله بن أبي قيس، فذكره.","vol":"10","page":122},{"text":"٧٥٩٦ - (خ م د س) عبد الله بن عباس - ﵄ – قال: «سُئِلَ النبي - ﷺ- عن أولاد المشركين؟ فقال: الله إذ خَلَقَهُمْ أعْلمُ بما كانوا عاملين» أخرجه البخاري ومسلم وأبو داود والنسائي (١) .\n_________\n(١) رواه البخاري ١١ / ٤٣٢ في القدر، باب الله أعلم بما كانوا يعملون، وفي الجنائز، باب ما قيل في أولاد المشركين، ومسلم رقم (٢٦٦٠) في القدر، باب معنى كل مولود يولد على الفطرة، وأبو داود رقم (٤٧١١) في السنة، باب في ذراري المشركين، والنسائي ٤ / ٥٩ في الجنائز، باب أولاد المشركين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢١٥) (١٨٤٥) قال:حدثنا هشيم. وفي (١/٣٢٨) (٣٠٣٥) قال: حدثنا عفان،قال:حدثنا أبو عوانة. وفي (١/٣٤٠) (٣١٦٥) قال:حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (١/٣٥٨) (٣٣٦٧) قال:حدثنا عبد الرحمن، قال: حدثنا شعبة. والبخاري (٢/١٢٥) قال:حدثنا حبان بن موسى، قال: أخبرنا عبد الله،قال: أخبرنا شعبة. وفي (٨/١٥٣) قال: حدثنا محمد بن بشار،قال:حدثنا غندر،قال: حدثنا شعبة. ومسلم (٨/٥٤) قال: حدثنا يحيى بن يحيى،قال أخبرنا أبو عوانة. وأبو داود (٤٧١١) قال:حدثنا مسدد،قال:حدثنا أبو عوانة. والنسائى (٤/٥٨) قال:أخبرنا محمد بن المثنى، قال:حدثنا عبد الرحمن،قال:حدثنا شعبة. وفي (٤/٥٩) قال: أخبرني مجاهد بن موسى،عن هشيم.\nثلاثتهم - هشيم، وأبو عوانة، وشعبة - عن أبي بشر جعفر بن إياس، عن سعيد بن جبير،فذكره.","vol":"10","page":123},{"text":"٧٥٩٧ - (خ م س) أبو هريرة - ﵁ - قال: «سُئِلَ رسولُ الله - ﷺ- عن أطفال المشركين، عَمَّنْ يموت منهم وهو صغير؟ قال: الله أعلم بما كانوا عاملين» .\nوفي أخرى «سُئِلَ عن ذرَاريِّ المشركين ...» الحديث أخرجه البخاري [ومسلم] والنسائي (١) .\n_________\n(١) رواه البخاري ١١ / ٤٣٢ في القدر، باب الله أعلم بما كانوا فاعلين، وفي الجنائز، باب ما قيل في أولاد المشركين، ومسلم رقم (٢٦٥٩) في القدر، باب معنى كل مولود يولد على الفطرة، والنسائي ٤ / ٥٨ في الجنائز، باب أولاد المشركين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٥٩) قال:حدثنا حماد بن خالد، عن ابن أبي ذئب. وفي (٢/٢٦٨) قال:حدثنا عبد الرزاق،قال: أخبرنا معمر. وفي (٢/٣٩٣) قال:حدثنا حسين، قال: حدثنا ابن أبي ذئب. وفي (٢/٥١٨) قال:حدثنا عثمان بن عمر، قال: أخبرنا ابن أبي ذئب. والبخاري (٢/١٢٥) قال: حدثنا أبو اليمان،قال: أخبرنا شعيب. وفي (٨/١٥٣) قال:حدثنا يحيى بن بكير، قال: حدثنا الليث، عن يونس. ومسلم (٨/٥٤) قال:حدثنا أبو الطاهر، قال: أخبرنا ابن وهب، قال: أخبرني بن أبي ذئب،ويونس. (ح) وحدثنا عبد بن حميد،قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر (ح) وحدثنا عبد الله بن عبد الرحمن بن بهرام،قال: أخبرنا أبو اليمان،قال: أخبرنا شعيب (ح) وحدثنا سلمة بن شبيب، قال: حدثنا الحسن بن أعين،قال:حدثنا معقل، وهو - ابن عبيد الله -.والنسائي (٤/٥٨) قال: أخبرنا إسحاق، قال: أنبأنا سفيان.\nستتهم - ابن أبي ذئب، ومعمر، وشعيب، ويونس،ومعقل، وسفيان - عن ابن شهاب الزهري، عن عطاء ابن يزيد الليثي، فذكره.","vol":"10","page":123},{"text":"<span data-type=\"title\" id=toc-1664>الفصل الثامن: في مُحَاجَّة آدم وموسى</span>\n٧٥٩٨ - (خ م ط د ت) أبو هريرة - ﵁ - عن النبيِّ - ﷺ- قال: «حاجَّ آدمُ مُوسى، فقال: أنتَ الذي أخرجتَ الناس من الجنة بذنبك وأشقيتهم؟ قال: فقال آدمُ لموسى: أنتَ الذي اصطفاك الله برسالاته وبكلامه أتَلُوُمني على أمْرِ كَتَبهُ الله عليَّ قَبْلَ أنْ يَخْلُقَني؟ أو قدَّرَهُ عَلَيَّ قبل أن يَخْلُقَني؟ قال رسولُ الله - ﷺ-: فحجَّ آدم موسى» .\nوفي رواية قال: «احتجَّ آدم وموسى، فقال موسى: يا آدم، أنتَ أبونا خَيَّبْتَنا وأخرجتنا من الجنة، فقال له آدم: أنتَ موسى اصطفاكَ الله بكلامه، وخَطَّ لك بيده، أتَلُوُمني على أمر قَدَّرَهُ الله عَليَّ قبل أن يخلقني بأربعين عامًا؟ قال النبي - ﷺ-: فَحَجَّ آدمُ موسى، [فَحجَّ آدم موسى]» .\nوفي أخرى قال: قال رسولُ الله - ﷺ-: «احتَجَّ آدمُ وموسى، فقال له موسى: أنت آدم الذي أخْرَجَتْك خطيئتكَ من الجنة؟» . وفي رواية: «أخْرجْتَنا وذريتك من الجنة، قال: أنت موسى؟ أليس الله اصطفاك برسالاته وبكلامه، ثم تلومني على أمر قد قُدِّرَ عَليَّ قَبلَ أن أخلَقَ؟» . ⦗١٢٥⦘\nوفي أخرى «قال النبيُّ - ﷺ-: التقى آدمُ وموسى، قال موسى: أنت الذي أشقيتَ الناس، وأخرجتَهم من الجنة؟ قال آدم: أنتَ الذي اصطفاك الله برسالاته واصطنعك لنفسه، وأنزل عليك التوراة؟ قال: نعم، قال: فوجدتها، كتب عَليَّ قبل أن يخلقني؟ قال: نعم، فحجَّ آدم موسى» أخرجه البخاري ومسلم.\nولمسلم: «أن النبيَّ - ﷺ- قال: تحاجَّ آدَمُ وموسى، فقال له موسى: أنتَ آدمُ الذي أغْوَيتَ الناس، وأخرجتهم من الجنة؟ فقال آدم: أنتَ الذي أعطاه الله علم كل شيء، واصطفاه برسالاته؟ قال: نعم، قال: فَتَلُومُني على أمر قدِّرَ عليَّ قبل أن أُخلَق؟» .\nوفي أخرى له قال: «احتجَّ آدم وموسى عند ربهما، فحجَّ آدم موسى، قال موسى: أنتَ آدمُ الذي خلقك الله بيده، ونفخ فيك من روحه، وأسجد لك ملائكته وأسكنك في جَنَّتِهِ، ثم أهْبَطْتَ الناس بخطيئتك إلى الأرض؟ قال آدم: أنت موسى الذي اصطفاك الله برسالته وبكلامه، وأعطاك الألواح فيها تِبْيَانُ كُلِّ شيء، وقَرَّبَكَ نَجيا؟ فَبِكمْ وجَدْت الله كتب التوارة قبل أن أُخلَقْ؟ قال موسى: بأربعين عامًا، قال آدم: فهل وجَدْت فيها ﴿وعصى آدمُ ربَّه فَغَوَى﴾ [طه: ١٢١]؟ قال: نعم، قال: أفتلُومُني على أن عَمِلتُ عملًا كتَبَه الله عليَّ أنْ أعمله قبل أن يَخْلُقني بأربعين سنة؟ [قال رسولُ الله ⦗١٢٦⦘ ﷺ-: فحجَّ آدمُ موسى ﵉]» .\nوأخرج الموطأ رواية مسلم الأولى.\nوأخرجه أبو داود الرواية الثانية من المتفق عليه.\nوفي رواية الترمذي قال: «احتجَّ آدمُ وموسى، فقال: موسى: يا آدم أنت الذي خَلقكَ الله بيده، ونَفَخَ فيك من رُوِحه، أغْوَيت الناسَ وأخرجتهم من الجنة؟ فقال آدم: أنت موسى الذي اصطفاك الله بكلامه أتلومني على عمل عملتُه كتبه الله عليَّ قبل أن يخلق السماوات والأرض؟ قال: فحجَّ آدم موسى» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المحاجة): المجادلة والمخاصمة، حاججت فلانًا فحججته، أي: جادلتُه فغلبتُه.\n(نجيًا) النجيُّ: المناجي، وهو المشاور والمحادث\nوقوله: «اصطنعك لنفسه» تمثيل (*) لما أعطاه الله من منزلة التقريب والتكريم، مَثَّل حاله بحال من يراه بعض الملوك - بجوامع خصال فيه وخصائص - أهلًا لئلا يكون أحدٌ ⦗١٢٧⦘ أقربَ منزلةً منه إليه، ولا ألطف محلًا، فيوليه من الكرامة ويستخلصه لنفسه والاصطناع: افتعال من الصنيعة، وهي، العطية والكرامة والإحسان.\n(الإغواء): الإضلال، غَوَى الرجل يغوي وأغوى غيره.\n(تبيان) التبيان: الإيضاح، وكشفُ الشيء ليظهر ويتبين.\n_________\n(١) رواه البخاري ١١/ ٤٤١ في القدر، باب تحاج آدم وموسى عند الله، وفي الأنبياء، باب وفاة موسى وذكره بعده، وفي تفسير سورة (طه)، باب قوله: ﴿واصطنعتك لنفسي﴾، وباب قوله: ﴿فلا يخرجنكما من الجنة فتشقى﴾، وفي التوحيد، باب قول الله تعالى: ﴿وكلم الله موسى تكليمًا﴾، ومسلم رقم (٢٦٥٢) في القدر، باب حجاج آدم وموسى ﵉، والموطأ ٢ / ٨٩٨ في القدر، باب النهي عن القول في القدر، وأبو داود رقم (٤٧٠١) في السنة، باب في القدر، والترمذي رقم (٢١٣٥) في القدر، باب رقم (٢) .\n\n(*) قال مُعِدُّ الكتاب للشاملة:\nقال ابن خزيمة ﵀ في كتاب التوحيد: في باب ذكر البيان من خبر النبي ﷺ في إثبات النفس لله (﷿) على مثل موافقة التنزيل\n\" فالله (جلا وعلا) أثبت في آي من كتابه أن له نفسًا، وكذلك قد بين على لسان نبيه ﷺ أن له نفسًا، كما أثبت النفس في كتابه ... \" وذكر أحاديث منها حديث محاجة موسى لآدم وفيه: \" قال آدم لموسى ﵉، أنت الذي اصطفاك الله برسالاتة واصطنعك لنفسه وأنزل عليك التوراة؟ ... \"\nوذكر ابن حجر ﵀ في الفتح (١٥ / ٣٣٨)\n\" قال ابن بطال في هذه الآيات والأحاديث إثبات النفس لله، وللنفس معان، والمراد بنفس الله ذاته وليس بأمر مزيد عليه فوجب أن يكون هو \" وهذا في باب قول الله تعالى ﴿ويحذركم الله نفسه﴾، وقوله جل ذكره ﴿تعلم ما في نفسي ولا أعلم ما في نفسك﴾ \"\n\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: بلفظ: «احتج أدم وموسى ﵉ عند ربهما، فحج آدم موسى. قال موسى: أنت آدم الذي خلقك الله بيده ونفخ فيك من روحه..» .\nأخرجه مسلم (٨/٥٠) قال: حدثنا إسحاق بن موسى بن عبد الله بن موسى بن عبد الله بن يزيد الأنصاري، قال: حدثنا أنس بن عياض، قال: حدثني الحارث بن أبي ذباب عن يزيد - وهو ابن هرمز - وعبد الرحمن الأعرج، فذكراه.\nوبلفظ: «تحاج آدم وموسى، فحج آدم موسى. قال له موسى: أنت ...» ..\nأخرجه مالك (الموطأ) (٥٦٠) . والحميدي (١١١٦) قال: حدثنا سفيان. والبخاري (٨/١٥٧) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٨/٤٩) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس فيما قرئ عليه.\nكلاهما - مالك، وسفيان بن عيينة - عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ: «احتح آدم وموسى، فقال له موسى: أنت آدم الذي أخرجتك خطيئتك من الجنة. فقال له آدم: أنت موسى الذي اصطفاك الله ...» ..\nأخرجه أحمد (٢/٢٦٤) قال: حدثنا أبو كامل، قال: حدثنا إبراهيم. (ح) وحدثنا أبو اليمان، قال: حدثنا شعيب. والبخاري (٤/١٩٢) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا إبراهيم بن سعد. وفي (٩/١٨٢) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، قال: حدثنا عقيل. ومسلم (٨/٥٠) قال: حدثني زهير بن حرب، وابن حاتم، قالا: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي.\nثلاثتهم - إبراهيم بن سعد، وشعيب ابن أبي حمزة، وعقيل بن خالد - عن ابن شهاب الزهري، عن حميد بن عبد الرحمن، فذكره.\n* في رواية عقيل: «... أنت آدم الذي أخرجت ذريتك من الجنة ...» .\nوبلفظ: «حاج موسى آدم، فقال له: أنت الذي أخرجت الناس من الجنة بذنبك وأشقيتهم. قال: قال آدم: ياموسى أنت الذي اصطفاك الله ...» ..\n١- أخرجه أحمد (٢/٢٦٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري.\n٢-وأخرجه أحمد (٢/٢٨٧) . والبخاري (٦/١٢١) قال: حدثنا قتيبة بن سعيد. ومسلم (٨/٥٠) قال: حدثني عمرو الناقد، والنسائي في الكبرى (تحفة الأشراف) (١١/١٥٣٦١) عن محمد بن عبد الله بن يزيد.\nأربعتهم - أحمد بن حنبل، وقتيبة، وعمرو، ومحمد - عن أيوب بن النحار اليمامي، قال: حدثنا يحيى بن أبي كثير.\nكلاهما - الزهري، ويحيى- عن أبي سلمة بن عبد الرحمن، فذكره.\nوبلفظ: «لقي آدم موسى فقال: أنت آدم الذي خلقك الله بيده، وأسجد لك ملائكته، وأسكنك الجنة، ثم فعلت. فقال: أنت موسى ...» ..\nأخرجه أحمد (٢/٤٦٤) قال: حدثنا عبد الرحمن. (ح) وحدثنا عفان.\nكلاهما - عبد الرحمن - وعفان - قالا: حدثنا حماد، عن عمار بن أبي عمار. فذكره.\nوبلفظ: «احتج آدم، وموسى، فقال له موسى: يا آدم أنت أبونا خيبتنا وأخرجتنا من الجنة قال له آدم: ياموسى اصطافك الله بكلامه..» .\nأخرجه الحميدي (١١١٥) . وأحمد (٢/٢٤٨) . والبخاري (٨/١٥٧) قال: حدثنا علي بن عبد الله. ومسلم (٨/٤٩) قال: حدثني محمد بن حاتم وإبراهيم بن دينار وابن أبي عمر المكي، وأحمد بن عبدة الضبي، وأبو داود (٤٧٠١) قال: حدثنا مسدد. (ح) وحدثنا أحمد بن صالح. وابن ماجة (٨٠) قال: حدثنا هشام بن عمار، ويعقوب بن حميد بن كاسب. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٣٥٢٩) عن محمد بن عبد الله بن يزيد.\nجميعهم - الحميدي، وأحمد بن حنبل، وعلي، ومحمد بن حاتم، وإبراهيم، وابن أبي عمر، وأحمد بن عبدة، ومسدد، وأحمد بن صالح، وهشام، ويعقوب، ومحمد بن عبد الله - عن سفيان بن عيينة، عن عمرو بن دينار، عن طاووس، فذكره.\nوبلفظ: «التقى آدم وموسى، فقال موسى لآدم: أنت الذي أشقيت الناس وأخرجتهم من الجنة. قال له آدم: أنت الذي اصطفاك الله» .\nأخرجه أحمد (٢/٢٦٨) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب. وفي (٢/٣٩٢) قال: حدثنا حسين، قال: حدثنا جرير. وفي (٢/٤٤٨) قال: حدثنا يزيد، قال: أخبرنا بن عون. والبخاري (٦/١٢٠) قال: حدثنا الصلت بن محمد، قال: حدثنا مهدي بن ميمون. ومسلم (٨/٥١) قال: حدثنا محمد بن منهال الضرير، قال: حدثنا يزيد بن زريع، قال: حدثنا هشام بن حسان.\nخمستهم - أيوب، وجرير بن حازم، وابن عون، ومهدي، وهشام - عن محمد بن سيرين، فذكره.\nوبلفظ: «تحاج آدم وموسى، فقال له موسى: أنت آدم الذي أغويت الناس وأخرجتهم من الجنة إلى الأرض. فقال له آدم: أنت موسى الذي ...» .\nأخرجه أحمد (٢/٣١٤) . ومسلم (٨/٥١) قال: حدثنا ابن رافع.\nكلاهما - أحمد بن حنبل، ومحمد بن رافع - عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام ابن منبه، فذكره.\nوبلفظ: «احتج آدم وموسى، قال: فقال موسى: ياآدم، أنت الذي خلقك الله بيده، ونفح فيك من روحه، أغويت الناس، وأخرجتهم من ...» ..\nأخرجه أحمد (٢/٣٩٨) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. والترمذي (٢١٣٤) . والنسائي في الكبرى (تحفة الأشراف) (٩/١٢٣٨٩) كلاهما - الترمذي، والنسائى- عن يحيى بن حبيب بن عربي، قال: حدثنا المعتمر بن سليمان، قال: حدثنا أبي. والنسائي أيضا في الكبرى (تحفة الأشراف) (٩/١٢٣٦٠) عن إسحاق بن إبراهيم، عن جرير بن عبد الحميد.\nثلاثتهم - زائدة، وسليمان التيمي، وجرير - عن سليمان الأعمش، عن أبي صالح، فذكره.","vol":"10","page":124},{"text":"٧٥٩٩ - (د) عمر بن الخطاب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن موسى ﵇ قال: يا رب أرِنَا آدم الذي أخرجَنَا ونَفْسَهُ من الجنة، فأراه الله آدم، فقال له: أنت أبونا آدم؟ فقال له آدم: نعم، قال: أنت الذي نفخ الله فيك من روحه، وعلَّمك الأسماء، وأمر الملائكة فسجدوا لك؟ قال: فما حَمَلكَ على أن أخرجتَنَا ونَفْسَك من الجنة؟ قال له آدم: ومَن أنت؟ قال: أنا موسى، قال: أنت الذي - وذكر نحو حديث أبي هريرة وأتمَّ منه - قال فيه: أنت نَبيُّ بني إسرائيل الذي كلَّمكَ الله من وراء الحجاب ولم يجعل بينك وبينه رسولًا من خلقه؟ قال: نعم، قال: فما وجدتَ أن ذلك كان في كتاب الله قبل أن أُخلَقَ؟ قال: نعم، قال: فلم تلومني في شيء سبق من الله فيه القضاء قبلي؟ قال رسولُ الله - ﷺ- عند ذلك: فحجَّ آدم موسى» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٧٠٢) في السنة، باب في القدر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٤٧٠٢) قال:حدثنا أحمد بن صالح،قال:حدثنا ابن وهب، قال: أخبرني هشام بن سعد، عن زيد بن أسلم، عن أبيه،فذكره.","vol":"10","page":127},{"text":"<span data-type=\"title\" id=toc-1665>الفصل التاسع: في ذم القدرية</span>\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القدرية) في إجماع أهل السنة والجماعة: هم الذين يقولون: الخير من الله والشر من الإنسان، وإن الله لا يريد أفعال العصاة، وسُمُّوا بذلك، لأنهم أثبتوا للعبد قدرةً توجِد الفعل بانفرادها واستقلالها دون الله تعالى، ونَفَوْا أن تكون الأشياء بقدر الله وقضائه، وهؤلاء مع ضلالتهم يضيفون هذا الاسم إلى مخالفيهم من أهل الهدى، فيقولون: أنتم القدرية، حين تجعلون الأشياء جاريةً بقدرٍ من الله، وأنكم أولى بهذا الاسم منا، وهذا الحديث يبطل ما قالوا، فإنه - ﷺ- قال: «القدرية مجوس هذا الأمة» ومعنى ذلك: أنهم لمشابهتهم المجوس في مذهبهم، وقولهم بالأصلين - وهما النور والظلمة - فإن المجوس يزعمون أن الخير من فعل النور، والشر من فعل الظلمة فصاروا بذلك ثنوية، وكذلك القدرية لما أضافوا الخير إلى الله، والشر إلى العبيد، أثبتوا قادرَيْن خالِقَيْن للأفعال كما أثبتَ المجوس، فأشبهوهم، وليس كذلك غير القدرية، فإن مذهبهم أن الله تعالى خالق الخير والشر، لا يكون شيء منهما إلا بخلقه ومشيئته، فالأمران معًا مضافان إليه خلقًا وإيجادًا، وإلى العباد مباشرة واكتسابًا.","vol":"10","page":128},{"text":"٧٦٠٠ - (د) حذيفة بن اليمان - ﵄ - قال: قال رسولُ الله - ﷺ-: «لِكلِّ أمَّة مَجُوس، ومَجُوسُ هذه الأمة الذين يقولون: لا قَدَرَ، من مات منهم فلا تشهدوا جنازَتهم، ومن مَرِض منهم فلا تعودوهُم، هم شيعةُ الدَّجَّالِ، وحَق على الله أن يُلْحِقَهُمْ بالدجال» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشيعة): الأولياء والأنصار.\n_________\n(١) رقم (٤٦٩٢) في السنة، باب في القدر، ورواه أيضًا أحمد في \" المسند \" ٢ / ٨٦، وفي إسناده عمر مولى غفرة، وهو ضعيف، ورواه أحمد في \" المسند \" ٥ / ٤٠٦ و٤٠٧، وإسناده ضعيف، وقال المنذري:وقد روي من طريق آخر عن حذيفة، ولا يثبت. أقول: وبدعة القدر أدركت آخر عهد الصحابة، فأنكرها من كان حيًا، كعبد الله بن عمر، وابن عباس، وأمثالهما، وأكثر ما يجئ من أيهم، فإنما هو موقوف من قولهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف مرفوعا: أخرجه أحمد (٥/٤٠٦) قال:حدثنا أبو نعيم. وأبو داود (٤٦٩٢) قال:حدثنا محمد بن كثير.\nكلاهما - أبو نعيم، وابن كثير - قال أبو نعيم: حدثنا. وقال ابن كثير: أخبرنا سفيان، عن عمر بن محمد، عن عمر مولى غفرة، عن رجل من الأنصار، فذكره.","vol":"10","page":129},{"text":"٧٦٠١ - () أبو هريرة - ﵁ - مثلَه - وزاد «فلا تُجالِسُوهم ولا تُفاتِحُوُهمْ الكلام» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أبو داود رقم (٤٧٢٠) في السنة، باب في القدر من حديث أبي هريرة عن عمر بن الخطاب أن رسول الله ﷺ قال: \" لا تجالسوا أهل القدر ولا تفاتحوهم ... الحديث \" وسيأتي بعد حديثين، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين،وبنحوه عن عمر بن الخطاب سيأتي بعد حديثين.","vol":"10","page":129},{"text":"٧٦٠٢ - (د) عبد الله بن عمر - ﵄ - أن رسول الله - ﷺ- قال: «القدريةَ مجُوسُ هذه الأمَّةِ، إن مَرِضُوا فلا تَعودُوُهم، وإن ⦗١٣٠⦘ ماتوا فلا تشهدوهم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٩١) في السنة، باب في القدر، من حديث عبد العزيز بن أبي حازم عن أبيه أبي حازم سلمة بن دينار عن ابن عمر، وقد جزم المنذري بأن أبا حازم سلمة بن دينار لم يسمع من ابن عمر فالإسناد منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٩١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز أبي حازم، قال: حدثني بمنى عن أبيه، فذكره.\nقلت: في سماع عبد العزيز بن أبي حازم عن أبيه اختلاف.","vol":"10","page":129},{"text":"٧٦٠٣ - (د) عمر بن الخطاب (١) - ﵁ - أن النبي - ﷺ- قال: «لا تُجالسوا أهل القدر ولا تفاتحوهم» أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع عبد الله بن عباس، وهو خطأ.\n(٢) رقم (٤٧٢٠) في السنة، باب في القدر، وفي سنده حكيم بن شريك الهذلي المصري، قال الحافظ في \" التقريب \": مجهول، وقال في \" التهذيب \": وقرأت بخط الذهبي: قال أبو حاتم مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٠) (٢٠٦) قال:حدثنا أبو عبد الرحمن،قال:حدثني سعيد بن أبي أيوب. وأبو داود (٤٧١٠) قال:حدثنا أحمد بن حنبل،قال:حدثنا عبد الله أبو عبد الرحمن،قال:حدثني سعيد بن أبي أيوب،وفي (٤٧٢٠) قال:حدثنا أحمد بن سعيد الهمداني،قال: أخبرنا بن وهب،قال: أخبرني ابن لهيعة وعمرو بن الحارث وسعيد بن أبي أيوب.\nثلاثتهم عن عطاء بن دينار،عن حكيم بن شريك الهذلي، عن يحيى بن ميمون الحضرمي، عن ربيعة الجرشي، فذكره.\nقلت: فيه حكيم بن شريك الهذلي، قال عنه الحافظ في «التهذيب» (٢/٤٥٠) ذكره بن حبان في الثقات وقرأت بخط الذهبي قال: أبو حاتم: مجهول.","vol":"10","page":130},{"text":"٧٦٠٤ - (ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «صِنفانِ من أمَّتي ليس لهم في الإسلام نصيب: المُرْجِئَةُ والقَدَرِيّة» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المرجئة): طائفة من فرق المسلمين، يقولون: إنه لا يضر مع الإيمان معصية، كما أنه لا ينفع مع الكفر طاعة، وهذا مذهب سوء، أما في جانب الكفر: فصحيح، فإنه لا ينفع معه طاعة، وأما في جانب الإيمان: فكيف لا يضر؟ والقائل بهذا يفتح باب الإباحة، فإن الإنسان إذا علم أنه لا تضر المعاصي مع إيمانه ارتكب كل ما تحدّثه به نفسه منها، علمًا أنها ⦗١٣١⦘ لا تضره، وهؤلاء هم أضداد القدرية، فإن من مذهبهم: أن الكبيرة إذا لم يُتَب منها يخلَّد صاحبها في النار، وإن كان مؤمنًا، فانظر إلى هذا الاختلاف العظيم، والتناقض الزائد في الآراء المختلفة الأهواء، نعوذ بالله من ذلك، وانظر كيف هدى الله أهل الحق والعدل إلى أقوم طريق، فأثبتوا للعاصي جزاءًا، ونفَوا الخلود في النار عليها الذي هو جزاء الكافرين، ويعضد ذلك: قوله - ﷺ-: «خير الأمور أوسطها» .\n_________\n(١) رقم (٢١٥٠) في القدر، باب ما جاء في القدرية، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه عبد بن حميد (٥٧٩) قال: أخبرنا محمد بن بشر العبدي، عن علي بن نزار، وابن ماجة (٦٢) قال: حدثنا علي بن محمد، قال: حدثنا محمد بن فضيل، قال: حدثنا علي بن نزار. والترمذي (٢١٤٩) قال: حدثنا واصل بن عبد الأعلى الكوفي، قال: حدثنا محمد بن فضيل، عن القاسم بن حبيب، وعلي بن نزار.\nكلاهما - علي بن نزار، والقاسم بن حبيب - عن نزار..\n٢- وأخرجه الترمذي (٢١٤٩) قال: حدثنا محمد بن رافع، قال: حدثنا محمد بن بشر، قال: حدثنا سلام بن أبي عمرة. كلاهما - نزار، وسلام بن أبي عمرة - عن عكرمة، فذكره.\nوقال الترمذي: هذا حديث غريب حسن صحيح.\nقلت: ضعفه الشيخ الألباني.","vol":"10","page":130},{"text":"٧٦٠٥ - (ت د) نافع - مولى ابن عمر «أن رجلًا جاء ابنَ عمَرَ فقال: إن فلانًا يقرأ عليك السلام، فقال ابن عمر: إنه بلغني أنه قد أحدَثَ التكذيبَ بالقدرِ، فإن كان قد أحدثَ فلا تُقْرِئْهُ مني السلام، فإني سمعتُ رسول الله - ﷺ- يقول: يكون في هذه الأمَّة، أو في أُمَّتي - الشك منه - خَسْفٌ ومَسْخ، وذلك في المكذِّبين بالقَدَر» .\nوفي رواية أبي داود: قال: «كان لابن عمر صديقٌ من أهل الشام يُكاتِبُهُ، فكتب إليه عبدُ الله بنُ عمر: إنه بلغني أنَّك تكَلَّمْتَ في شيء من القدر، فإياك أن تكْتُبَ إليَّ، فإني سمعتُ رسولَ الله - ﷺ- يقول: سيكون في أمتي أقْوَامٌ يُكَذِّبون بالقدر» .\nوفي رواية الترمذي نحو الأولى، وفيها قال: «بلغني أنه قد أحدث فإن ⦗١٣٢⦘ كان قد أحدث....» وذكر الحديث، وقال في آخره: «خَسْفٌ ومَسْخ، أو قَذف في أهل القدر» (١) .\n_________\n(١) رواه الترمذي رقم (٢١٥٣) و(٢١٥٤) في القدر، باب رقم (١٦)، وأبو داود رقم (٤٦١٣) في السنة، باب لزوم السنة، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب، ورواه أيضًا أحمد في \" المسند \" رقم (٥٦٣٩)، والحاكم ١ / ٨٤ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٩٠) (٥٦٣٩) قال: حدثنا أبو عبد الرحمن بن عبد الله بن يزيد، قال: حدثنا يزيد، قال: سعيد يعني (ابن أبي أيوب) . وفي (٢/١٠٨) (٥٨٦٧) قال: حدثنا قتيبة، قال: حدثنا رشدين. وفي (٢/١٣٦) (٢٦٠٨) قال حدثنا هارون بن معروف، قال أخبرنا عبد الله بن وهب، أبو داود (٤٦١٣) قال حدثنا أحمد بن حنبل، قال: حدثنا عبد الله بن يزيد، قال: حدثنا سعيد، يعني ابن أبي أيوب. وابن ماجة (٤٠٦١) قال: حدثنا محمد بن بشار، ومحمد بن المثنى، قالا: حدثنا أبو عاصم، حدثنا حيوه بن شريح، والترمذي (٢١٥٢) قال: حدثنا محمد بن بشار، قال حدثنا أبو عاصم، قال: حدثنا حيوة بن شريح. وفي (٢١٥٣) قال: حدثنا قتيبة قال: حدثنا رشدين بن سعد.\nأربعتهم - سعيد بن أبي أيوب، ورشدين، وعبد الله بن وهب، وحيوة - عن أبي صخر حميد بن زياد، عن نافع، فذكره.\nورواية أبي داود الثانية:\nأخرجها أحمد (٢/٩٠) (٥٦٣٩) . وأبو داود (٤٦١٣) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الله بن زيد وأبو عبد الرحمن قال: حدثنا سعيد، يعني بن أبي أيوب، قال: أخبرني أبو صخر، عن نافع فذكره.","vol":"10","page":131},{"text":"<span data-type=\"title\" id=toc-1666>الفصل العاشر: في أحاديث شتى</span>\n٧٦٠٦ - (م ت) عبد الله بن عمرو بن العاص - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «كتبَ الله مقاديرَ الخلائقِ قَبلَ أن يخلق السماواتِ والأرضَ بخمسين ألف سنة، قال: وعرشه على الماء» أخرجه مسلم.\nوفي رواية الترمذي «قدَّر الله المقاديرَ قبل أن يخلق السماواتِ والأرضينَ بخمسينَ ألفَ سنة» (١) .\n_________\n(١) رواه مسلم رقم (٢٦٥٣) في القدر، باب حجاج آدم وموسى ﵉، والترمذي رقم (٢١٥٧) في القدر، باب رقم (١٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٩) (٦٥٧٩) قال:حدثنا أبو عبد الرحمن،قال:حدثنا حيوة، وابن لهيعة، وعبد بن حميد (٣٤٣) قال:حدثنا عبد الله بن يزيد،قال:حدثنا حيوة بن شريح،وابن لهيعة، ومسلم (٨/٥١) قال حدثني أبو الطاهر أحمد بن عمرو بن عبد الله بن عمرو بن سرح،قال: حدثنا ابن وهب. (ح) وحدثنا ابن أبي عمر،قال:حدثنا المقرئ،قال:حدثنا حيوة (ح) وحدثني محمد بن سهيل التميمي،قال:حدثنا ابن أبي مريم،قال: أخبرنا نافع،يعني بن يزيد،والترمذي (٢١٥٦) قال:حدثنا إبراهيم بن عبد الله بن المنذر الباهلي الصنعاني،قال:حدثنا عبد الله بن يزيد المقرئ،قال:حدثنا حيوة بن شريح.\nأربعتهم - حيوة، وابن لهيعة،وابن وهب،ونافع - عن أبي هانئ الخولاني، أنه سمع أبا عبد الرحمن الحبلي،فذكره.\n* زاد بن وهب في حديثه،: «وعرشه على الماء» .\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"10","page":132},{"text":"٧٦٠٧ - (ت) أبو عزة، [يسار بن عبد]، - ﵄ - قال: قال رسولُ الله - ﷺ-: «إذا قضى الله لعبد أن يموت بأرض جَعَلَ له إليها حاجة، [أو بها حاجة]» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٤٨) في القدر، باب ما جاء أن النفس تموت حيث ما كتب لها، وإسناده صحيح، وقال الترمذي: هذا حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٩) .والبخاري في الأدب المفرد (٧٨٠) قال حدثنا مسدد. والترمذي (٢١٤٧) قال حدثنا أحمد بن منيع وعلي بن حجر.\nأربعتهم - أحمد بن حنبل،ومسدد،وأحمد بن منيع،وابن حجر - عن إسحاق بن إبراهيم، عن أيوب، عن أبي المليح بن أسامة، فذكره.\nوقال الترمذي: هذا حديث صحيح.","vol":"10","page":132},{"text":"٧٦٠٨ - (ت) مطر بن عكامس - ﵁ - قال: قال رسول الله - ﷺ-: «إذا قضى الله لعبد أن يَموتَ بأرض جعل له إليها حاجة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٤٧) في القدر، باب ما جاء أن النفس تموت حيث ما كتب لها، وإسناده ضعيف، ولكن يشهد له الذي قبله، فهو به حسن، وقال الترمذي: هذا حديث حسن غريب، قال: وفي الباب عن أبي عزة، يريد الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد الله بن أحمد (٥/٢٢٧) قال: حدثنا أبوبكر بن أبي شيبة،قال حدثنا أبو داود الحفري، عن سفيان (ح) وحدثنا محمد بن جعفر الوركاني،قال:حدثنا حديج،أبو سليمان. والترمذي (٢١٤٦) قال حدثنا بندار،قال حدثنا مؤمل،قال:حدثنا سفيان (ح) وحدثنا محمود بن غيلان،قال:حدثنا مؤمل،وأبو داود الحفري، عن سفيان.\nكلاهما - سفيان، وحديج - عن أبي إسحاق، فذكره.\nوقال الترمذي: هذا حديث حسن غريب،ولا نعرف لمطر بن عكاس عن النبي -ﷺ- غير هذا الحديث.","vol":"10","page":133},{"text":"٧٦٠٩ - () أبو عثمان مولى أبي هاشم - ﵀ - قال: «سألتُ أبا هريرة عن القَدَرِ؟ فقال: اكْتفِ منه بآخر سورة الفتح ﴿محمدٌ رسول الله والذين معه أشِدَّاءُ على الكفار رُحماءُ بينهم تراهم رُكَّعًا سُجَّدًَا﴾ [الفتح: ٢٩] فنعتَهم قبل أن يخلقهم، بما علمَ أنهم يكونون عليه إذا خَلَقَهُم وقال تعالى فيهم: ﴿ذلك مَثَلُهم في التوراة ومثلُهم في الإنجيل كزرعٍ أَخْرَجَ شَطْأَهُ فآزَرَهُ فاسْتَغْلَظَ ...﴾ الآية» [الفتح: ٢٩] أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شطأه) شَطْءُ الزرع: فراخه التي تتفرع من الأصل.\n(فآزره) أي: قوَّاه وشَده.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وذكره السيوطي في \" الدر المنثور \" ونسبه لأبي عبيد وأبي نعيم في \" الحلية \" وابن المنذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره السيوطي في الدر المنثور (٦/٩١) وقال: وأخرج أبو عبيد وأبو نعيم في الحلية وابن المنذر، عن عمار مولى بن هاشم،فذكره.","vol":"10","page":133},{"text":"٧٦١٠ - () مالك بن أنس - ﵀ - قال: «بلغني أنه قيل لإياس بن ⦗١٣٤⦘ معاوية: ما رأيك في القدر؟ قال: رأيُ ابنتي» يريد: لا يَعْلمُ سِرَّهُ إلا الله، وبه كان يُضْرَبُ المثَلُ في الفَهم.\nوقال رجل وقد سُئِلَ عن أمرِ مَا مِنَ القَدَرِ، فقال: ألسْتَ تؤمِنُ به؟ قال: بلا، قال: فحسْبُكَ، حدثني علي بن الحسين بن علي عن أبيه أنَّ رسول الله - ﷺ- قال: «من حُسْن إسلام المرءِ ترْكهُ ما لا يَعنِيه» وقال: بلغني أنه قيل لِلقْمان: ما بلغَ منكَ ما نرى؟ قال: أداءُ الأمانة، وَصِدْقُ الحديث، وترْك ما لا يعنيني. أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، والجزء المرفوع منه قوله ﷺ: \" من حسن إسلام المرء ... الحديث \" رواه مالك في الموطأ ٢ / ٩٠٣ في حسن الخلق، باب ما جاء في حسن الخلق، والترمذي رقم (٢٣١٩) في الزهد، باب رقم (١١) من حديث مالك بن أنس عن الزهري عن علي بن الحسين بن علي بن أبي طالب، وإسناده منقطع، ورواه أيضًا الترمذي رقم (٢٣١٨) في الزهد، باب رقم (١١)، وابن ماجة رقم (٣٩٧٦) في الفتن، باب كف اللسان في الفتنة، وقال الترمذي: هذا حديث غريب، وقال الزرقاني في \" شرح الموطأ \": والحديث حسن بل صحيح، أخرجه أحمد وأبو يعلى والترمذي من حديث الزهري عن أبي سلمة عن أبي هريرة، وأحمد والطبراني في \" الكبير \" عن الحسن بن علي، والحاكم في الكنى عن أبي ذر العسكري، والحاكم في \" تاريخه \" عن علي بن أبي طالب، والطبراني في \" الصغير\" عن زيد بن ثابت، وابن عساكر عن الحارث بن هشام، أقول: وقوله: \" بلغني أنه قيل للقمان ... \" رواه مالك في الموطأ ٢ / ٩٩٠ في الكلام، باب ما جاء في الصدق والكذب، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: في المطبوع أخرجه رزين، ولم نقف على قول إياس بن معاوية أما لفظه: «من حسن إسلام المرء تركه مالا يعنيه، وقد تقدم بلفظه: «أنه قيل للقمان..» أخرجه مالك (١٩٢٦) فذكره بلاغا.","vol":"10","page":133},{"text":"٧٦١١ - (ت) أبو هريرة - ﵁ - قال: «خرج علينا رسولُ الله - ﷺ-، ونحن نتنازعُ في القَدَرِ، فَغَضِبَ حتى احْمرَّ وجهُه حتى كأنما فُقيء في وجنتيه حَبُّ الرُّمَّان، فقال: أفبهذا أُمِرْتُمْ، أم بهذا أُرْسِلْتُ إليكم؟ ⦗١٣٥⦘ إنما هَلَكَ مَنْ كان قبلكم حين تنازعوا في هذا الأمرِ، عزْمتُ عليكم أن لا تنازُعوا فيه» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فقئ) فكأنما فُقئ في وجهه حبُّ الرُّمَّان، أي: شُقَّ وفُقِص.\n_________\n(١) رقم (٢١٣٤) في القدر، باب ما جاء في التشديد في الخوض في القدر، وإسناده ضعيف، ولكن له شاهد عند ابن ماجة رقم (٨٥) في المقدمة، باب في القدر، وإسناده حسن، فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الترمذي (٢١٣٣) قال حدثنا عبد الله بن معاوية الجمحي البصري، قال: حدثنا صالح المري، عن هشام بن حسان، عن محمد بن شريح، فذكره.\nوقال: هذا حديث غريب لا نعرفه إلا من هذا الوجه من حديث صالح المري، وصالح المري له غرائب ينفرد بها، لايتابع عليها.","vol":"10","page":134},{"text":"<span data-type=\"title\" id=toc-1667>الكتاب الثاني: في القناعة والعفة</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-1668>الفصل الأول: في مدحها والحث عليها</span>\n٧٦١٢ - (ت) عبيد الله بن محصن - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ أصبَحَ منكم آمِنًا في سِرْبه، مُعافى في جَسَدِهِ، عندهُ قوتُ يومِه، فكأنَّما حِيزَتْ له الدنيا بحذافيرها» أخرجه الترمذي (١) .\n⦗١٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آمنًا في سربه) أي: في نفسه، يقال: فلان واسع السرب، أي: رَخِيُّ البال وروِي بفتح السين، وهو المسلَك والمذهب.\n(الحذافير) عالي الشيء ونواحيه، يقال: أعطاه الدنيا بحذافيرها، أي: بأسرها، الواحد حِذْفارٌ.\n_________\n(١) رقم (٢٣٤٧) في الزهد، باب رقم (٣٤)، ورواه أيضًا البخاري في \" الأدب المفرد \" رقم (٣٠٠) باب من أصبح آمنًا في سربه، وابن ماجة رقم (٤١٤١) في الزهد، باب القناعة، كلهم من حديث ⦗١٣٦⦘ مروان بن معاوية الفزاري عن عبد الرحمن بن أبي شميلة الأنصاري عن سلمة بن عبيد الله بن محصن وإسناده ضعيف، وقال الترمذي: هذا حديث حسن غريب، ورواه أيضًا ابن حبان في \" صحيحه \" رقم (٢٥٠٣) في الزهد، باب فيمن أصبح آمنًا معافى، من حديث عبد الله بن هانئ بن أبي عبلة عن إبراهيم بن أبي عبلة عن أم الدرداء عن أبي الدرداء، قال ابن أبي حاتم في \" الجرح والتعديل \" ٢ / ١٩٤: عبد الله بن هانئ ابن أخي إبراهيم بن أبي عبلة، روى عن أبيه عن ضمرة، روى عنه محمد بن عبد الله بن محمد بن مخلد الهروي عن أبيه عن إبراهيم بن أبي عبلة أحاديث بواطيل، ثم قال: نا عبد الرحمن قال: سمعت أبي يقول: قدمت الرملة، فذكر لي أن في بعض القرى هذا الشيخ، وسألت عنه فقيل: هو شيخ يكذب فلم أخرج إليه، ولم أسمع منه. وقد ذكر الحديث الحافظ الذهبي في \" الميزان \" في ترجمة سلمة بن عبد الله بن محصن عن أبيه من رجال الترمذي، وضعف سند الترمذي ثم قال: ويروى عن النبي ﷺ من طريق أبي الدرداء بإسناد لين يشبه هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤٣٩) . والبخاري في الأدب المفرد (٣٠٠) قال: حدثنا بشر بن مرحوم. وابن ماجة (٤١٤١) قال حدثنا سويد بن سعيد، ومجاهد بن موسى، والترمذي (٢٣٤٦) قال: حدثنا عمرو بن مالك، ومحمود بن خداش البغدادي (ح) وحدثنا محمد بن إسماعيل، قال: حدثنا الحميدي.\nستتهم - الحميدي، وبشر بن مرحوم، وسويد بن سعيد، ومجاهد بن موسى، وعمرو بن مالك، ومحمد خداش - قالوا: حدثنا مراون بن معاوية، قال: حدثنا عبد الرحمن بن أبي شميلة الأنصاري، عن سلمة بن عبيد الله بن محصن، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث مروان بن معاوية، وحيزت جمعت.","vol":"10","page":135},{"text":"٧٦١٣ - (ت) عثمان بن عفان - ﵁ - أن رسولَ الله - ﷺ- قال: «ليس لابنِ آدم حق في سوى هذه الخصال: بيت يسكُنه، وَثَوْب يُوارِي عورتَه، وجِلْفُ الخبزِ والماء» أخرجه الترمذي.\nوقال النضر بن شمَيل: «جِلْفُ الخبز» يعني ليس معه إدام (١) . ⦗١٣٧⦘\nوفي رواية رزين «وجلف خُبز يَرُدُّ بها جَوْعتَهُ، والماء القَراح» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جلف الخبز) الجلف: الخبز وحده لا أدم معه، وقيل: هو الخبز الغليظ اليابس.\n(القَراح): الذي لا يشوبه شيء ولا يخالطه، مما يُجعل فيه كالعسل والتمر والزبيب وغير ذلك مما يُتخذ شرابًا.\n_________\n(١) رواه الترمذي رقم (٢٣٤٢) في الزهد، باب رقم (٣٠)، ورواه أيضًا أحمد في \" المسند \" ١ / ٦٢، وإسناده حسن، وقال الترمذي: هذا حديث صحيح، وقال المناوي في \" فيض القدير \": وقال الحاكم: صحيح، وأقره الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٦٢) (٤٤٠) . وعبد بن حميد (٤٦) والترمذي (٢٣٤١) قال: حدثنا عبد بن حميد.\nكلاهما - أحمد، وعبد - عن عبد الصمد بن عبد الوارث، قال حدثنا حريث بن السائب، قال سمعت الحسن يقول: حدثني حمران بن أبان فذكره.\nوقال الترمذي: هذا حديث حسن صحيح الحريث بن السائب، وسمعت أبا داود سليمان بن سلم البلخي، يقول: قال النضر بن شميل: جلف الخبز يعني ليس معه إدام.","vol":"10","page":136},{"text":"٧٦١٤ - (ت) أبو أمامة الباهلي - ﵁ - أن رسول الله - ﷺ- قال: «قال الله: إنَّ أغْبَطَ أوليائي عندي: مؤمِن خفيفُ الحاذِ، ذو حظٍّ من الصلاة، أحْسَنَ عبادَة ربِّه، وأطاعه في السِّرِّ، وكان غامِضًا في الناس، لا يُشار إليه بالأصابع، وكان رِزْقُه كَفافًا فصبر على ذلك، ثم نَقَرَ بيده، فقال: عُجِّلَتْ مَنِيَّتُهُ، قَلَّ تُرَاثُهُ، قَلَّتْ بواكيه» .\nوبهذا الإسناد: أن النبي - ﷺ- قال: «عَرَض عليَّ رِّبي لِيَجْعَلَ لي بطحاءَ مكة ذَهبًا، فقلت: لا يا ربِّ، ولكن أشبَعُ يومًا، وأجوعُ يومًا، فإذا جُعتُ تضَرَّعتُ إليكَ وذكَرْتُكَ، وإذا شبِعْتُ حَمِدْتُكَ وشكَرْتُك» .\nأخرجه الترمذي (١) .\n⦗١٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أغبط) غبَطْتُ الرجل: إذا تمنَّيتَ أن يكون كل مثل الذي له من غير أن يزول عنه ماله.\n(خفيف الحاذ) الحاذ في الأصل: بطن الفخذ، وقيل: هو الظهر، والموضع الذي يقع عليه اللبد من ظهر الفرس، يقال له: حاذ، والمراد في الحديث: الخفيف الظهر من العيال، القليل المال، القليل الحظِّ من الدنيا.\n(غامِضًا) الغامض: الخفي، أراد أن يكون الإنسان منقطعًا عن الناس لا يخالطهم، وذلك دأب الزاهدين في الدنيا، الراغبين فيما عند الله تعالى.\n(الكفاف): الذي لا يفضل عن الحاجة ولا ينقص.\n(المنية): الموت.\n(تراث) الرجل: ما يخلفه بعد موته من متاع الدنيا.\n_________\n(١) رقم (٢٣٤٨) في الزهد، باب ما جاء في الكفاف والصبر عليه، وإسناده حسن، وقال الترمذي: هذا حديث حسن، قال: وفي الباب عن فضالة بن عبيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٥٢) قال: حدثنا وكيع، قال: حدثنا علي بن صالح عن أبي المهلب، وفي (٥/٢٥٥) قال حدثنا أسود، قال: حدثنا الحسن بن صالح، عن أبي المهلب. والترمذي (٢٣٤٧) قال أخبرنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك، عن يحيى بن أيوب.\nكلاهما - أبو المهلب، ويحيى - عن عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، فذكره.\n* أخرحه الحميدي (٩٠٩) قال: حدثنا سفيان، قال: حدثنا مطرح أبو المهلب، وأحمد (٥/٢٥٥) قال: حدثنا إسماعيل بن إبراهيم قال أخبرنا ليث بن أبي سليم.\nكلاهما - أبو المهلب، وليث - عن عبيد الله بن زحر، عن القاسم، فذكره ليس فيه - علي بن يزيد.\nوقال الترمذي: هذا حديث حسن. وعلي بن يزيد ضعيف الحديث ويكني أبا عبد الملك.","vol":"10","page":137},{"text":"٧٦١٥ - (م ت) عبد الله بن عمرو بن العاص - ﵄ – قال: إن رسول الله - ﷺ- قال: «قد أفْلَحَ مَنْ أسلم، ورُزِقَ كفافًا، وقَنَّعه الله بما آتاه» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (١٠٥٤) في الزكاة، باب في الكفاف والقناعة، والترمذي رقم (٢٣٤٩) في الزهد، باب ما جاء في الكفاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٨) (٦٥٧٢) قال:حدثنا عبد الله بن يزيد المقرئ من كتابه، قال: حدثنا سعيد بن أبي أيوب قال:حدثني شرحبيل بن شريك. وفي (٢/١٧٢) (٦٦٠٩) قال:حدثنا يحيى بن إسحاق،قال أخبرنا ابن لهيعة، عن شرحبيل بن شريك، وعبد بن حميد (٣٤١) قال:حدثنا عبد الله بن يزيد قال:حدثا سعيد بن أبي أيوب. قال:حدثنا شرحبيل بن شريك ومسلم (٣/١٠٢) قال: حدثنا أبو بكر بن أبي شيبة قال:حدثنا أبو عبيدة أبو عبد الرحمن المقرئ، عن سعيد بن أبي أيوب قال: حدثني شرحبيل،وهو بن شريك،وابن ماجة (٤١٣٨) قال:حدثنا بن رمح. قال:حدثنا عبد الله بن لهيعة، عن عبيد الله بن أبي جعفر،وحميد بن هانئ الخولاني،والترمذي (٢٣٤٨) قال: حدثنا العباس الدوري،قال:حدثنا عبد الله بن يزيد المقرئ، قال:حدثنا سعد بن أيوب، عن شرحبيل بن شريك.\nثلاثتهم - شرحبيل،وعبيد الله بن أبي جعفر،وحميد بن هانئ - عن أبي، عبد الرحمن الحبلي، فذكره..","vol":"10","page":138},{"text":"٧٦١٦ - (ت) فضالة بن عبيد - ﵁ - أنه سمع رسول الله ⦗١٣٩⦘ ﷺ- يقول: «طُوبى لِمنْ هدِيَ للإسلام، وكان عَيْشُه كَفَافًا وَقنِعَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٥٠) في الزهد، باب ما جاء في الكفاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/١٩) قال: حدثنا أبو عبد الرحمن. والترمذي (٢٣٤٩) قال: حدثنا العباس الدوردي، قال: حدثنا عبد الله بن يزيد المقرئ والنسائي في الكبرى (تحفة الأشراف) (٨/١١٠٣٣) عن سويد بن نصر، عن عبد الله بن المبارك.\nكلاهما - أبو عبد الرحمن المقري، عبد الله بن يزيد، وابن المبارك - عن حيوة بن شريح، قال: أخبرني أبو هانئ الخولاني، أن أبا على عمرو بن مالك الجنبي أخبره، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":138},{"text":"٧٦١٧ - (خ م ط د ت س) أبو سعيد الخدري - ﵁ - قال: «إنَّ ناسًا من الأنصار سألوا رسولَ الله - ﷺ- فأعطاهم، ثم سألوه فأعطاهم، ثم سألوه فأعطاهم، حتى إذا نَفِذَ ما عِنْدَهُ، قال: ما يكون عنْدي من خير فلَنْ أدَّخِرَهُ عنكم، ومَنْ يَسْتَعِفَّ يُعِفُّه الله ومَن يستَغْنِ يُغْنهِ الله، ومن يتصبَّر يُصَبِّره الله، وما أُعْطِي أحدٌ عطاءً هو خَيرٌ وأوسَع من الصبر» أخرجه الجماعة (١) .\nوزاد رزين «وقد أفلح من أسلم ورُزِقَ كَفافًا فقنَّعه الله بما آتاه» .\n_________\n(١) رواه البخاري ٣ / ٢٦٥ في الزكاة، باب الاستعفاف في المسألة، وفي الرقاق، باب الصبر عن محارم الله، ومسلم رقم (١٠٥٣) في الزكاة، باب فضل التعفف والصبر، والموطأ ٢ / ٩٩٧ في الصدقة، باب ما جاء في التعفف عن المسألة، وأبو داود رقم (١٦٤٤) في الزكاة، باب في الاستعفاف، والترمذي رقم (٢٠٢٥) في البر والصلة، باب ما جاء في الصبر، والنسائي ٥ / ٩٥ في الزكاة، باب في الاستعفاف عن المسألة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (٦١٦) .وأحمد (٣/٩٣) قال:حدثنا إسحاق بن سليمان. والدارمي (١٦٥٣) قال: أخبرنا الحكم بن المبارك. والبخاري (٢/١٥١) قال:حدثنا عبد الله بن يوسف،ومسلم (٣/١٠٢) قال:حدثنا قتيبة بن سعيد. وأبو داود (١٦٤٤) قال:حدثنا عبد الله مسلمة. والترمذي (٢٠٢٤) قال: حدثنا الأنصاري،قال: حدثنا معن. والنسائي (٥/٩٥) قال: أخبرنا قتيبة. وفي الكبرى (تحفة الأشراف) (٤١٥٢) عن الحارث بن مسكين،عن بن القاسم.\nسبعتهم - إسحاق، والحكم،وعبد الله بن يوسف،وقتيبة،وعبد الله بن مسلمة، ومعن وابن القاسم - عن مالك بن أنس.\n٢- وأخرجه أحمد (٣/٩٣) .ومسلم (٣/١٠٢) قال: حدثنا عبد بن حميد.\nكلاهما - أحمد،وعبد - عن عبد الرزاق،قال: أخبرني معمر.\n٣- وأخرجه البخاري (٨/١٢٣) قال:حدثنا أبو اليمان،قال: أخبرنا شعيب.\nثلاثتهم - مالك،ومعمر، وشعيب - عن الزهري،عن عطاء بن يزيد، فذكره.","vol":"10","page":139},{"text":"٧٦١٨ - (م ت) أبو أمامة الباهلي - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «يا ابن آدم، إنكَ أن تَبْذُلَ الفَضَل خير لك، وأن تُمسكَه شَرُّ لك، ولا تُلامُ على كفَاف، وابدأْ بمَنْ تعُول، واليد العليا خير من اليد السفْلَى» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (١٠٣٦) في الزكاة، باب بيان أن اليد العليا خير من اليد السفلى، والترمذي رقم (٢٣٤٤) في الزهد، باب رقم (٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"10","page":139},{"text":"٧٦١٩ - (ت) عمر بن الخطاب - ﵁ - أن رسول الله - ﷺ- قال: «لو أنَّكم كنتم تتوكلون على الله حقَّ توكلهِ: لَرُزِقْتُمْ كما تُرْزقُ الطَّيْرُ، تَغْدو خماصًا وتَرُوحُ بِطانًا» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خماصًا) الخماص: الجياع الخاليات البطون من الغذاء.\n(بِطانًا) البطان: الشباع الممتلئات البطون منه.\n_________\n(١) رقم (٢٣٤٥) في الزهد، باب رقم (٣٣)، وأخرجه أيضًا أحمد، وابن ماجة وابن حبان، والحاكم وغيرهم، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/٣٠) (١٢٠٥) قال: حدثنا أبو عبد الرحمن، قال:حدثنا حيوة. قال: أخبرني بكر بن عمرو وفي (١/٦٢) (٣٧٠) قال حدثنا حجاج، قال: أنبأنا ابن لهيعة. وفي (٣٧٣) قال:حدثنا يحيى بن إسحاق،قال: أنبأنا ابن لهيعة. وعبد بن حميد (١٠) قال: أخبرنا عبد الله بن يزيد،قال:حدثنا حيوة بن شريح،قال: أخبرني بكر بن عمرو، وابن ماجة (٤١٦٤) قال:حدثنا حرملة بن يحيى،قال:حدثنا عبد الله بن وهب،قال: أخبرني ابن لهيعة. والترمذي (٢٣٤٤) قال:حدثنا علي بن سعيد الكندي،قال حدثنا ابن المبارك، عن حيوة بن شريح، عن بكر بن عمرو،والنسائي في الكبرى (تحفة الأشراف) (٨/١٠٥٨٦) عن سويد بن نصر، عن ابن المبارك،عن حيوة عن بكر.\nكلاهما - بكر،وابن لهيعة - عن عبد الله بن هبيرة، عن أبي تميم الجيشاني،فذكره.\nوقال الترمذي: هذا حديث حسن صحيح لا نعرفه إلامن هذا الوجه وأبو تميم الجيشاني اسمه عبد الله بن مالك.","vol":"10","page":140},{"text":"<span data-type=\"title\" id=toc-1669>الفصل الثاني: في غنى النفس</span>\n٧٦٢٠ - (خ م ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «ليس الغِنى عن كثرة العَرَض، ولكن الغِنى غنى النفسِ» . أخرجه البخاري ومسلم والترمذي (١) .\n⦗١٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العرض): ما يتموَّله الإنسان ويقتنيه من المال وغيره.\n_________\n(١) رواه البخاري ١١ / ٢٣١ و٢٣٢ في الرقاق، باب الغنى غنى النفس، ومسلم رقم (١٠٥١) في الزكاة، باب ليس الغنى عن كثرة العرض، والترمذي رقم (٢٣٧٤) في الزهد، باب ما جاء أن الغنى غنى النفس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٨٩) قال: حدثنا أسود بن عامر، قال: حدثنا أبو بكر بن عياش، عن أبي حصين، والبخاري (٨/١١٨) قال: حدثنا أحمد بن يونس، قال: حدثنا أبو بكر، قال: حدثنا أبو حصين وفي الأدب المفرد (٢٧٦) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن بن عجلان، عن القعقاع. والترمذي (٢٣٧٣) قال: حدثنا أحمد بن بديل بن قريش اليامي الكوفي، قال: حدثنا أبو بكر بن عياش، عن أبي حصين.\nكلاهما - أبو حصين، والقعقاع بن حكيم - عن أبي صالح، فذكره.","vol":"10","page":140},{"text":"٧٦٢١ - (خ م ط د س) أبو هريرة - ﵁ - أنَّ رسول الله - ﷺ- قال: «ليس المسكينُ الذي تَرُدُّه اللقمةُ واللقمتان، والتمرةُ والتمرتان، ولكنَّ المسكين الذي لا يجد غِنى يُغنيه، ولا يُفْطَنُ به فَيُتَصَدَّقُ عليه، ولا يقوم فيسأل الناس» هذا لفظ البخاري.\nوفي أخرى «ليْس المسكين الذي تردُّه الأُكْلة والأكلتان، ولكن المسكين الذي ليس له غنى ويستَحِي، أو لا يسأل الناس إلحافًا» .\nوفي أخرى «إنما المسكين الذي يتعفَّف، اقرؤوا إن شئتم ﴿لا يسألونَ الناس إلحافًا﴾ [البقرة: ٢٧٣]» .\nوفي رواية لمسلم والموطأ «ليس المسكين بهذا الطَّوَّاف الذي يطوف حول الناس» ... وذكر الحديث نحو الأولى، وأخرج النسائي الأولى.\nوفي رواية أبي داود «ليس المسكين الذي تردُّه الأُكلة والأكلتان، ولكن المسكين الذي لا يسأل الناس، ولا يفطنون به فَيُعْطُونه» .\nوفي رواية «ولكن المسكين المتعفف» .\nوفي أُخرى «فذلك المحروم» .\nوفي أخرى جعل «المحروم» من كلام الزهري، قال: وهو أصح. ⦗١٤٢⦘\nوأخرج النسائي أيضًا رواية أبي داود الأُولة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أكلة) الأُكلة بضم الهمزة: اللقمة - وبالفتح - المرة الواحدة من الأكل.\n(إلحافًا) الإلحاف في المسألة: الإلحاح، والإكثار منها.\n_________\n(١) رواه البخاري ٣ / ٢٦٩ و٢٧٠ في الزكاة، باب قول الله تعالى: ﴿لا يسألون الناس إلحافًا﴾، وفي تفسير سورة البقرة، باب ﴿لا يسألون الناس إلحافًا﴾، ومسلم رقم (١٠٣٩) في الزكاة، باب المسكين الذي لا يجد غنى ولا يفطن له فيتصدق عليه، والموطأ ٢ / ٩٢٣ في صفة النبي ﷺ، باب ما جاء في المساكين، وأبو داود رقم (١٦٣١) و(١٦٣٢) في الزكاة، باب من يعطى من الصدقة وحد الغنى، والنسائي ٥ / ٨٥ في الزكاة، باب تفسير المسكين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٥٧٥) والبخاري (٢/١٥٤) قال: حدثنا إسماعيل بن عبد الله قال: حدثني مالك. ومسلم (٣/٩٥): حدثنا قتيبة بن سعيد. قال: حدثنا المغيرة يعني الحزامي. والنسائي (٥/٨٥) قال: أخبرنا قتيبة، عن مالك.\nكلاهما - مالك، والمغيرة الحزامي - عن أبي الزناد، عن الأعرج، فذكره.\n* الروايات متقاربة المعنى.\nوبلفظ «ليس المسكين الذي ترده التمرة والتمرتان، ولا اللقمة ولا اللقمتان، وإنما المسكين الذي يتعفف واقرؤا إن شئتم قوله: لا يسألون الناس إلحافا» .\nأخرجه البخاري (٦/٣٩) . ومسلم (٣/٩٦) قال: حدثنا أبو بكر بن إسحاق.\nكلاهما - البخاري، وأبو بكر بن إسحاق - عن سعد بن أبي مريم، قال: حدثنا محمد بن جعفر، قال حدثني شريك بن أبي نمر، عن عطاء بن يسار وعبد الرحمن بن أبي عمرة، فذكراه.\n* أخرجه أحمد (٢/٣٩٥) قال: حدثنا سليمان بن داود، ومسلم (٣/٩٥) قال: حدثنا يحيى بن أيوب وقتيبة بن سعيد. والنسائي (٥/٨٤) قال: أخبرنا علي بن حجر.\nأربعتهم - سليمان بن داود، ويحيى بن أيوب، وقتيبة بن سيعد، وعلي بن حجر - عن إسماعيل بن جعفر، عن شريك بن أبي نمر، وعن عطاء بن عن أبي هريرة، فذكره. ليس فيه: «عبد الرحمن بن أبي عمرة.» .\nوبلفظ: «ليس المسكين الذي ترده الأكلة والأكلتان، ولكن المسكين الذي ليس له غني، ويستحيي، أو لايسأل الناس إلحافا» .\nأخرجه البخاري (٢/٢٦٠) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٤٤٥) قال: حدثنا وكيع. قال: حدثنا حماد بن سلمة. وفي (٢/٤٥٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/٤٦٩) قال: حدثنا عبد الرحمن. قال: حدثنا حماد بن سلمة. والدارمي (١٦٢٣) قال: أخبرنا هاشم ابن القاسم. قال: حدثا شعبة. والبخاري (٢/١٥٣) قال: حدثنا حجاج بن منهال. قال: حدثنا شعبة\nثلاثتهم - معمر، وحماد بن سلمة، وشعبة- عن محمد بن زياد، فذكره.\n* الروايات متقاربة المعنى.\nوبلفظ: «ليس المسكين الذي ترده التمرة والتمرتان، ولا اللقمة. واللقمتان. ولكن المسكين الذي لايسأل، ولا يعرف مكانه فيعطى» .\nأخرجه الحميدي (١٠٥٩) قال: حدثنا سفيان. وقال: سمعنا من الهجري أحاديث، عن أبي عياض، عن أبي هريرة، هذا أحدها، فذكره.\nوبلفظ: «ليس المسكين الذي ترده الأكلة والأكلتان، التمرة التمرتان. قالوا: فما المسكين يارسول الله؟ قال: الذي لا يجد غنى، ولايعلم الناس حاجته فيتصدق عليه.» .\nأخرجه أحمد (٢/٢٦٠) قال: حدثنا عبد الأعلى وأبو داود (١٦٣٢) قال: حدثنا مسدد وعبيد الله بن عمر وأبو كامل، قالوا: حدثنا عبد الواحد بن زياد. والنسائي (٥/٨٥) قال: أخبرنا نصر بن علي. قال: حدثنا عبد الأعلى.\nكلاهما - عبد الأعلى بن عبد الأعلى، وعبد الواحد بن زياد - عن معمر، عن الزهري، عن أبي سلمة، فذكره.\nوبلفظ: «ليس المسكين الذي ترده التمرة والتمرتان والأكلة والأكلتان، ولكن المسكين الذي لايسأل الناس شيئا، ولا يفطنون به فيعطونه» .\nأخرجه أحمد (٢/٣٩٣) قال: حدثنا أبو نعيم. وأبو داود (١٦٣١) قال: حدثنا عثمان بن أبي شيبة وزهير بن حرب. قالا: حدثنا جرير. وابن خزيمة (٢٣٦٣) قال: حدثنا سلم بن جنادة. قال: حدثنا أبو معاوية.\nثلاثتهم - أبو نعيم الفضل بن دكين، وجرير بن عبد الحميد، وأبو معاوية - عن الأعمش، عن أبي صالح، فذكره.","vol":"10","page":141},{"text":"<span data-type=\"title\" id=toc-1670>الفصل الثالث: في الرضى بالقليل</span>\n٧٦٢٢ - (خ م ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إذا نظرَ أحدُكم إلى مَنْ فُضِّل عليه في المال والَخْلقِ، فلينظر إلى من هو أسفل منه» أخرجه البخاري.\nوفي رواية مسلم قال: قال رسولُ الله - ﷺ-: «انظروا إلى من هو أسفل منكم، ولا تنظروا إلى من هو فوقكم، فهو أجدرُ أن لا تزدَرُوا نعمة الله عليكم» . ⦗١٤٣⦘\nوله في أخرى: أنَّ رسولَ الله - ﷺ- قال: «إذا نَظَرَ أحدُكم إلى من فُضِّلَ عليه في المال والخَلْقِ، فلينظر إلى من هو أسفل منه ممن فُضِّل عليه» وفي رواية الترمذي مثل رواية مسلم الأولى.\nوفي رواية ذكرها رزين قال: قال رسول الله - ﷺ-: «انظروا إلى من هو أسفل منكم في الدنيا، وفوقكم في الدِّين، فذلك أجدَرُ أن لا تزدَروا نعمة الله عليكم» .\nزاد في رواية: قال عونُ بن عبد الله بن عُتبة: كنتُ أصحبُ الأغنياء فما كان أحد أكثرَ هَمًَّا مني، كنت أرى دابة خيرا ًمن دابَّتي، وثوبًا خيرًا من ثوبي، فلما سمعت هذا الحديث صَحِبْتُ الفقراء فاستَرْحتُ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تزدروا) الازدراء: الاحتقار والعيب والانتقاص.\n_________\n(١) رواه البخاري ١١ / ٢٧٦ في الرقاق، باب لينظر إلى من هو أسفل منه، ومسلم رقم (٢٩٦٣) في الزهد في فاتحته، والترمذي رقم (٢٥١٥) في القيامة، باب رقم (٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٣) ومسلم (٨/٢١٣) قال: حدثنا محمد بن رافع.\nكلاهما - أحمد بن حنبل، وابن رافع - عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوالرواية الثانية:\nأخرجها أحمد (٢/٢٤٥) قال: حدثنا أبو معاوية ووكيع. وفي (٢/٤٨١) قال: حدثنا وكيع. ومسلم (٨/٢١٣) قال: حدثني زهير بن حرب. قال: حدثنا جرير (ح) وحدثنا أبو كريب. قال: حدثنا أيوب معاوية (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية ووكيع، وابن ماجة (٤١٤٢) قال: حدثنا أبو بكر. قال: حدثنا وكيع وأبو معاوية، والترمذي (٢٥١٣) قال: حدثنا أبو كريب، قال: حدثنا أبو معاوية ووكيع.\n- والتي في الصحيحين بلفظ.\n«لا ينظر أحدكم إلى من فوقه في الخلق، أو الخلق، أو المال، ولكن ينظر إلى من هو دونه» .\nأخرجه الحميدي (١٠٦٦) قال: حدثنا سفيان. وأحمد (٢/٢٤٣) قال: حدثنا سفيان، والبخاري (٨/١٢٨) قال: حدثنا إسماعيل، قال: حدثني مالك. ومسلم (٨/٢١٣) قال: حدثنا يحيى بن يحيى وقتيبة بن سعيد. قال قتيبة: حدثنا وقال يحيى: أخبرنا المغيرة بن عبد الرحمن الحزامي.\nثلاثتهم - سفيان ومالك، والمغيرة - عن أبي الزناد، عن الأعرج، فذكره.","vol":"10","page":142},{"text":"<span data-type=\"title\" id=toc-1671>الفصل الرابع: في المسألة</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-1672>[الفرع] الأول: في ذمها مطلقًا</span>\n٧٦٢٣ - (خ م س) عبد الله بن عمر - ﵄ - أنَّ النبي - ﷺ- قال: «لا تزالُ المسألة بأحدكم، حتى يلقى الله وليس في وجهه مُزعة لحم» وفي رواية «حتى يأتي يوم القيامة» أخرجه البخاري ومسلم، وأخرج النسائي الرواية الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُزعة) المزعة: قطعة من اللحم يسيرة، كالنِّتفة من الشيء.\n_________\n(١) رواه البخاري ٣ / ٢٦٨ في الزكاة، باب من سأل الناس تكثرًا، ومسلم رقم (١٠٤٠) في الزكاة، باب كراهة المسألة للناس، والنسائي ٥ / ٩٤ في الزكاة، باب المسألة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٥) (٤٦٣٨) قال: حدثنا إسماعيل، قال: أخبرنا معمر. وفي (٢/٨٨) (٥٦١٦) قال:حدثنا عبد الرزاق، قال: أخبرنا معمر. وعبد بن حميد (٨٢٨) قال: أخبرنا عبد الرزاق،قال: أخبرنا معمر. والبخاري (٢/١٥٣) قال:وقال معلى،قال:حدثنا وهيب،عن النعمان بن راشد،ومسلم (٣/٩٦) قال:حدثنا أبو بكر بن أبي شيبة،قال:حدثنا عبد الأعلى بن عبد الأعلى، عن معمر. (ح) وحدثني عمرو الناقد، قال:حدثني إسماعيل بن إبراهيم،قال: أخبرنا معمر.\nكلاهما - معمر، والنعمان بن راشد - عن عبد الله بن مسلم أخي الزهري.\n٢- وأخرجه البخاري (٢/١٥٣) قال:حدثنا يحيى بن بكير،ومسلم (٣/٩٦) قال:حدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب. والنسائي (٩٤٥) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب.\nثلاثتهم - يحيى بن بكير،وعبد الله بن وهب،وشعيب بن الليث - عن الليث بن سعد،عن عبيد الله بن أبي جعفر.\nكلاهما - عبد الله بن مسلم،وعبيد الله بن أبي جعفر - عن حمزة بن عبد الله بن عمر،فذكره.","vol":"10","page":144},{"text":"٧٦٢٤ - (د س ت) سمرة بن جندب - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «المَسَائل كُدوح يَكدَحُ بها لرجل وجهه، فمن شاء أبقى على وجهه، ومن شاء تركه، إلا أن يسأل الرجلُ ذا سلطان، أو في أمر لا يجد منه بُدًا» أخرجه أبو داود والنسائي. ⦗١٤٥⦘\nوفي رواية الترمذي «المسألة كَدٌّ يكُدُّ الرجل بها وجهه، إلا أن يسأل الرجل سُلْطَانًا، أو في أمر لا بد منه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كدوح) الكدوح: الخموش.\n(ذي سلطان) سؤال السلطان: قيل: أراد به أن يطلب حقه من بيت المال.\n(كدٌّ) الكد: السعي والتعب في طلب الرزق.\n_________\n(١) رواه أبو داود رقم (١٦٣٩) في الزكاة، باب ما تجوز فيه المسألة، والترمذي رقم (٦٨١) في الزكاة، باب ما جاء في النهي عن المسألة، والنسائي ٥ / ١٠٠ في الزكاة، باب مسألة الرجل ذا السلطان، وباب مسألة الرجل في أمر لابد له منه، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناد صحيح:\n١- أخرجه أحمد (٥/١٠) قال: حدثنا حسن بن موسى، قال: حدثنا شيبان بن عبد الرحمن.\n٢- وأخرجه أحمد (٥/١٩) . والترمذي (٦٨١) قال: حدثنا محمود بن غيلان. والنسائي (٥/١٠٠) قال: أخبرنا محمود بن غيلان.\nكلاهما - أحمد، محمود - قالا: حدثنا وكيع، قال: حدثنا سفيان.\n٣- وأخرجه أحمد (٥/١٩) قال حدثنا بن جعفر. وفي (٥/٢٢) قال: حدثنا عفان. وأبو داود (١٦٣٩) قال حدثنا حفص بن عمرو النمري. والنسائي (٥/١٠٠) قال: أخبرنا أحمد بن سليمان، قال: حدثنا محمد بن بشر.\nأربعتهم - محمد بن جعفر، وعفان، وحفص، وابن بشر - عن شعبة.\nثلاثتهم - شيبان، وسفيان، وشعبة - عن عبد الملك بن عمير، عن زيد بن عقبة، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":144},{"text":"٧٦٢٥ - (س) عائذ بن عمرو - ﵁ - أن رجلًا «أتى رسولَ الله - ﷺ-، فسأله فأعطاه، فلما وضع رجلَه على أسْكُفَّة الباب، قال رسولُ الله - ﷺ-: لو تعلمون ما في المسألة، ما مشى أحد إلى أحد يسأله شيئًا» أخرجه النسائي (١) .\n_________\n(١) ٥ / ٩٤ و٩٥ في الزكاة، باب المسألة، وفي سنده عبد الله بن خليفة، ويقال: خليفة بن عبد الله البصري، وهو مجهول، كما قال الحافظ في \" التقريب \": ما روى عنه إلا بسطام بن مسلم، ووهم من زعم أن شعبة روى عنه. أقول: لكن رواه الطبراني في \" الكبير \" من طريق قابوس عن عكرمة عن ابن عباس قال: قال رسول الله ﷺ: \" لو يعلم صاحب المسألة ماله فيها لم يسأل \" فالحديث حسن بهذا الشاهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٦٥) قال حدثنا روح بن عبادة. والنسائي (٥/٩٤) قال: أخبرنا محمد بن عثمان بن أبي صفوان الثقفي،قال:حدثنا أمية بن خالد قال:حدثنا شعبة.\nكلاهما - روح،وشعبة - عن بسطام بن مسلم،عن عبد الله بن خليفة الغبري، فذكره.\n* في رواية روح بن عبادة سماه (خليفة بن عبد الله) .","vol":"10","page":145},{"text":"٧٦٢٦ - (خ) الزبير بن العوام - ﵁ - قال: قال رسولُ الله - ﷺ-: «لأن يأخذ أحدكُم أحْبُلَهُ، ثم يأتي الجبلَ فيأتي بحُزْمة من حَطَب على ظهره فيبيعها، خيرٌ له من أن يسأل الناس أعْطَوْهُ أم مَنَعوُه» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحبُله) الأحبل: جمع حبل.\n_________\n(١) ٣ / ٢٦٥ في الزكاة، باب الاستعفاف عن المسألة، وفي البيوع، باب كسب الرجل وعمله بيده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٦٤) (١٤٠٧) قال:حدثنا حفص بن غياث،وفي (١/١٧٦) (١٤٢٩) قال:حدثنا وكيع،وابن نمير،والبخاري (٢/١٥٢) قال:حدثنا موسى، قال:حدثنا وهيب. وفي (٣/٧٥) قال:حدثنا يحيى بن موسى، قال:حدثنا وكيع، (٣/١٤٩) قال:حدثنا معلى بن أسد، قال: حدثنا وهيب. وابن ماجة (١٨٣٦) قال:حدثنا علي بن محمد، وعمرو بن عبد الله الأودي. قالا: حدثنا وكيع.\nأربعتهم- حفص، ووكيع، وابن نمير،ووهيب - عن هشام بن عروة، عن أبيه، فذكره.","vol":"10","page":146},{"text":"٧٦٢٧ - (خ م ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لأن يَحْتَطِبَ أحدكم حُزمة على ظهره خير له من أن يسأل أحدًا فيعطيه أو يمنعه» .\nوفي أخرى قال: «والذي نفسي بيده لأن يأخذ أحدكم أحبُلَه، فيحتطبَ على ظهره ...» وذكر الحديث.\nوفي أخرى قال: «لأن يأُخذَ أحدكم أحبُله، ثم يغدو - أحسبه قال: إلى الجبل - فَيَحْتَطِبَ ويتصدق خَيْر له من أن يسأل الناس» .\nوفي أخرى: «لأن يغدو أحدكم فيحتطب على ظهره فيتصدق به ويستغني به عن الناس خير من أن يسأل الناس رجلًا أعطاه أو منعه، ذلك بأن اليَدَ العُلْيَا خيْرٌ مِنَ اليَد السُّفْلى، وابدأ بمن تَعُول» .\nأخرجه البخاري إلا الآخرة، وأخرج مسلم الأولى والآخرة، وأخرج ⦗١٤٧⦘ الموطأ الثانية، وأخرج النسائي الأولى والثانية، وأخرج الترمذي الآخرة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اليد العليا): هي يد المعطي، لأنها بالحقيقة تعلو على يد السائل صورة ومعنى.\n_________\n(١) رواه البخاري ٣ / ٢٦٥ في الزكاة، باب الاستعفاف عن المسألة، وباب قول الله تعالى: ﴿لا يسألون الناس إلحافًا﴾، وفي البيوع، باب كسب الرجل وعمله بيده، وفي الشرب، باب بيع الحطب والكلأ، ومسلم رقم (١٠٤٢) في الزكاة، باب كراهية المسألة للناس، والموطأ ٢ / ٩٩٨ و٩٩٩ في الصدقة، باب ما جاء في التعفف في المسألة، والترمذي رقم (٦٨٠) في الزكاة، باب ما جاء في النهي عن المسألة، والنسائي ٥ / ٩٦ في الزكاة، باب الاستعفاف عن المسألة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (٦١٧) . والحميدي (١٠٥٧) قال: حدثنا سفيان وأحمد (٢/٢٤٣) قال: حدثنا سفيان والبخاري (٢/١٥٢) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. والنسائي (٥/٩٦) قال: أخبرنا علي بن شعيب، قال: أنبأنا معن. قال: أنبأنا مالك.\nكلاهما - ومالك، وسفيان بن عيينة - عن أبي الزناد، عن الأعرج، فذكره.\nوبلفظ: «لأن يأخذ أحدكم حبله، ثم يغدو، أحسبه قال: إلى الجبل فيحتطب، فيبيع فيأكل ويتصدق، خير له من أن يسأل الناس» ..\nأخرجه أحمد (٢/٤٩٦) قال: حدثنا ابن نمير والبخاري (٢/١٥٤) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي.\nكلاهما - عبد الله بن نمير، وحفص بن غياث - عن الأعمش، عن أبي صالح، فذكره.\n* صرح الأعمش بالسماع في رواية البخاري.\nوبلفظ: «لأن يحتطب أحدكم حزمة على ظهره، خير له من أن يسأل أحدا فيعطيه أو يمنعه» .\nأخرجه أحمد (٢/٤٥٥) قال: حدثنا حجاج، قال: حدثنا ليث. قال: حدثنا عقيل، والبخاري (٣/٧٥و١٤٩) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل، ومسلم (٣/٩٧) قال: حدثني أبو الطاهر ويونس بن عبد الأعلى. قالا: حدثنا ابن وهب. قال: أخبرني عمرو بن الحارث. والنسائي (٥/٩٣) قال: أخبرنا أبو داود. قال: حدثنا يعقوب بن إبراهيم..قال: حدثنا أبي، عن صالح.\nثلاثتهم - عقيل، وعمرو بن الحارث، وصالح بن كيسان - عن ابن شهاب، عن أبي عبيد، مولى عبد الرحمن بن عوف، فذكره.\n* الروايات متقاربة المعنى.","vol":"10","page":146},{"text":"٧٦٢٨ - (د س) ثوبان - ﵁ - أنَّ رسولَ الله - ﷺ- قال «مَنْ يَكْفُلُ لي [أن] لا يسأل الناس شيئًا وأتَكَفَّلُ له بالجنّة؟ فقال ثوبان: أنا، فكان لا يسأل أحدًا شيئًا» أخرجه أبو داود.\nوفي رواية النسائي قال: قال رسولُ الله - ﷺ-: «مَنْ يَضْمَنُ لي واحدة وله الجنة؟ قال: وقال كلمة، أن لا يسأل الناس شيئًا» (١) .\n_________\n(١) رواه أبو داود رقم (١٦٤٣) في الزكاة، باب كراهية المسألة، والنسائي ٥ / ٩٦ في الزكاة، باب فضل من لا يسأل الناس شيئًا، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٢٧٥) قال:حدثنا أسود بن عامر، قال:حدثنا شريك. وفي (٥/٢٧٦) قال:حدثنا محمد بن جعفر،قال:حدثنا شعبة. وأبو داود (١٦٤٣) قال:حدثنا عبيد الله بن معاذ،قال:حدثنا أبي،قال:حدثنا شعبة.\nكلاهما - شريك، وشعبة - عن عاصم الأحول،عن أبي العالية،فذكره.\n١- أخرجه أحمد (٥/٢٧٧) قال:حدثنا وكيع، وفي (٥/٢٨١) قال:حدثنا يزيد بن هارون،وأبو النضر، وابن ماجة (١٨٣٧) قال:حدثنا علي بن محمد قال: حدثنا وكيع،والنسائي (٥/٩٦) قال:أخبرنا عمرو بن علي،قال:حدثنا يحيى.\nأربعتهم - وكيع، ويزيد بن أبو النضر،يحيى - عن ابن أبي ذئب،عن محمد بن قيس.\n٢- وأخرجه أحمد (٥/٢٧٩) قال:حدثنا محمد بن عبيد،قال:حدثنا محمد بن عثمان،وفي (٥/٢٨١) قال:حدثنا يزيد بن،قال: أخبرنا محمد بن إسحاق.\nكلاهما - بن عثمان، وابن إسحاق - عن العباس بن عبد الرحمن بن ميناء.\nكلاهما - محمد بن قيس،والعباس - عن عبد الرحمن بن يزيد بن معاوية، فذكره","vol":"10","page":147},{"text":"٧٦٢٩ - (م س) معاوية - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تُلْحِفُوا في المسألة، فوالله لا يسألني أحد منكم شيئًا فتخرِجُ له مسألتُه مني شيئًا وأنا له كاره، فيبارَكَ له فيما أعطيُتهُ» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٠٣٨) في الزكاة، باب النهي عن المسألة، والنسائي ٥ / ٩٧ و٩٨ في الزكاة، باب الإلحاف في المسألة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٠٤) وأحمد (٤/٩٨) وعبد بن حميد (٤٢٠) قال: أخبرنا عبد الرزاق،والدارمي (١٦٥١) قال:أخبرنا سعيد بن منصور، ومسلم (٣/٩٥) قال: حدثنا محمد بن عبد الله بن نمير، (ح) وحدثنا ابن أبي عمر المكي. والنسائي (٥/٩٧) قال: أخبرنا الحسين بن حريث.\nسبعتهم - الحميدي، وأحمد، وعبد الرزاق،وسعيد،ومحمد بن عبد الله، وابن أبي عمر، والحسين - عن سفيان بن عيينة، عن عمرو بن دينار، عن وهب بن منبه،عن أخيه همام، فذكره.","vol":"10","page":147},{"text":"٧٦٣٠ - (ط) عبد الله بن أبي بكر [بن محمد بن عمرو بن حزم الأنصاري] (١) عن أبيه: «أنَّ رسولَ الله - ﷺ- استعمل رُجلًا من بني عبد الأشْهَلِ على الصدقةِ، فلما قَدِمَ سأله بعِيرًا منها، فَغَضِبَ رسولُ الله - ﷺ- حتى احْمَرَّ وَجْهُه، وعُرِفَ الغضب في وجهه - وكان مما يُعْرَفُ [به الغضب في وجهه]: أن تحمرَّ عيناه - ثم قال: ما بالُ رجال يسألني أحدهم ما لا يَصْلحُ لي ولا له، فإن منعته كَرهتُ مَنْعَهُ، وإنْ أعطيتُهُ أعطيتُه مالا يصلح لي ولا له؟ فقال الرجل: يا رسولَ الله، لا أسألك منها شيئًا أبدًا» أخرجه الموطأ (٢) .\n_________\n(١) في المطبوع: عبد الله بن أبي بكر الصديق، وهو خطأ.\n(٢) ٢ / ١٠٠٠ في الصدقة، باب ما يكره من الصدقة، من حديث عبد الله بن أبي بكر بن محمد بن عمرو بن حزم الأنصاري عن أبيه أبي بكر وهو مرسل، قال الزرقاني في \" شرح الموطأ \": ورواه أحمد بن منصور البلخي عن مالك عن عبد الله بن أبي بكر عن أبيه عن أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (١٩٥١) عن عبد الله بن أبي بكر، عن أبيه، فذكره.\nوقال الزرقاني في شرح الموطأ (٤/٥٥١) ورواه أحمد بن منصور البلخى، عن مالك،عن عبد الله، عن أبيه، عن أنس.","vol":"10","page":148},{"text":"٧٦٣١ - (خ م ت س) عروة بن الزبير - ﵁ - أن حكيم بن حزام قال: «سألتُ رسولَ الله - ﷺ- فأعطاني، ثم سألتُه فأعطاني - زاد في رواية: ثم سألتُه فأعطاني - ثم قال لي: يا حكيم، إن هذا المال خَضر حُلْو، فَمَنْ أخذَه بسَخَاوَةِ نفسه بُورِكَ له فيه، ومن أخذه بإشراف نفسه لم يُبَاركْ له فيه، وكان كالذي يأْكلُ ولا يشبَعُ، واليَدُ العُلْيا خير من اليد السفلى، قال حكيم: فقلت: يا رسولَ الله، والذي بَعَثَكَ بالحقِّ لا أرْزَأُ أحدًا بَعدَكَ شيئًا حتى أُفارِقَ الدنيا، فكان أبو بكر يدعو حَكيمًا ⦗١٤٩⦘ لِيُعطِيَهُ عطاءه، فيأْبى أن يقبلَ منه شيئًا، ثم إن عمر دعاه ليُعْطِيه عطاءه، فأبى أن يَقْبلَ منه شيئًا، فقال عمر: يا معشر المسلمين إني أعرض على حكيم حقَّهُ الذي له مِنْ هذا الفيء، فيأبَى أن يأخذه، فلم يَرْزَأْ حكيم شيئًا أحدًا من الناس بعدَ رسولِ الله - ﷺ- حتى تُوفيَ» أخرجه البخاري ومسلم والترمذي.\nوأخرجه النسائي إلى قوله: «حتى أُفارق الدنيا» وفي أخرى إلى قوله: «السفلى» (١) .\nوزاد رزين بعد قوله: السفلى «ومَنْ يستَغْنِ يُغْنِهِ الله، وَمْن يستَعفِفْ يُعفُّهُ الله، فاسْتَغْنيت، فْأغناني الله، فما بالمدينة أكثر مِنَّا مالًا (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَضِر) الخضر الناعم الطري، والمراد به: أن المال محبوب إلى الناس ⦗١٥٠⦘\n\n(الارزاء): يقال: ما رزأتُهُ شيئًا، أي: ما أخذت منه شيئًا، ولا أصَبْتُ، وأصله من النقص فإن من أخذ شيئًا: فقد انتقصه شيئًا من ماله.\n_________\n(١) رواه البخاري ٣ / ٢٦٥ في الزكاة، باب الاستعفاف عن المسألة، وفي الوصايا، باب تأويل قول الله ﷿: ﴿من بعد وصية توصون بها أو دين﴾، وفي الجهاد، باب ما كان النبي ﷺ يعطي المؤلفة قلوبهم، وفي الرقاق، باب قول النبي ﷺ: \" هذا المال خضرة حلوة \"، ومسلم رقم (١٠٣٥) في الزكاة، باب أن اليد العليا خير من اليد السفلى، والترمذي رقم (٢٤٦٥) في صفة القيامة، باب رقم (٣٠)، والنسائي ٥ / ١٠١ في الزكاة، باب مسألة الرجل في أمر لابد منه.\n(٢) هذا الزيادة بلفظ \" ومن يستغن يغنه الله، ومن يستعف يعفه الله \" رواها مالك والبخاري ومسلم والدارمي، والترمذي وغيرهم، من حديث أبي سعيد الخدري ﵁، والفقرة الأخيرة، رواها أحمد في \" المسند \" ٣ / ٤٤ بلفظ: \" فما زال الله ﷿ يرزقنا حتى ما أعلم في الأنصار أهل بيت أكثر أموالًا منا \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٥٣) وأحمد (٣/٤٣٤) والبخاري (٨/١١٦) قال: حدثنا علي بن عبد الله، ومسلم (٣/٩٤) قال: حدثنا أبو بكر بن أبي شيبة وعمرو بن الناقد، والنسائي (٥/٦٠) قال: أخبرنا قتيبة.\nستتهم - الحميدي، وأحمد، وعلي، وأبو بكر، وعمرو الناقد، وقتيبة - قالوا: حدثنا سفيان.\n٢- وأخرجه الدارمي (١٦٥٧ و٢٧٥٣) والبخاري (٤/٦ و١١٣) قال: الدارمي: أخبرنا، وقال البخاري حدثنا محمد بن يوسف، قال: حدثنا الأوزاعي.\n٣- وأخرجه البخاري (٢/١٥٢) قال: حدثنا عبدان، والترمذي (٢٤٦٣) قال: حدثنا سويد.\nكلاهما - عبدان، وسويد -قالا: أخبرنا عبد الله - بن المبارك - قال: أخبرنا يونس.\n٤- وأخرجه النسائي (٥/١٠١) قال: أخبرني الربيع بن سليمان بن داود، قال: حدثنا إسحاق بن بكر، قال: حدثني أبي، عن عمرو بن الحارث.\nأربعتهم - سفيان، والأوزاعي، ويونس، وعمرو - عن الزهري، قال: أخبرني عروة وسعيد بن المسيب، فذكراه.\n* وأخرجه النسائي (٥/١٠٠) قال: أخبرنا عبد الحبار بن العلاء بن سفيان، عن الزهري، قال: أخبرني عروة، فذكره. لم يذكر - سعيد بن المسيب -.\n* وأخرجه النسائي (٥/١٠١) قال: أخبرنا أحمد بن سليمان، قال: حدثنا مسكين بن بكير، قال: حدثنا الأوزاعي، عن الزهري، عن سعيد بن المسيب. فذكره، ولم يذكره (عروة) .\nزاد الأوزاعي عند البخاري، ويونس: قال حكيم: فقلت يارسول الله، والذي بعثك بالحق لاأرزأ أحدا بعدك شيئا، حتى أفارق الدنيا فكان أبو بكر يدعو حكيما ليعطيه العطاء فيأبى أن يقبل منه شيئا، ثم إن عمر دعاه ليعطيه فيأبى أن يقبله فقال: يامعشر المسلمين إني أعرض عليه حقه الذي قسم الله من هذا الفيء فيأبى أن يأخذه فلم يرزأ حكيم أحدا من الناس بعد النبي -ﷺ- حتى توفي ﵀.","vol":"10","page":148},{"text":"٧٦٣٢ - (ط) [زيد بن أسلم] عن أبيه - ﵀ - قال: قال لي عبد الله بن الأرقم: «ادلُلْني على بعير من المطايا أستَحْمِلُ عليه أميرَ المؤمنين، فقلت: نعم جملٌ من إبل الصدقة، فقال عبد الله بن الأرقم: أتُحِبُّ لو أن رجلًا بادنًا في يومٍ حارٍّ غَسلَ لك ما تحت إزارِه ورُفْغَيْهِ، ثم أعطاكه فشربْتَه؟ قال: فَغَضِبْتُ، وقلت: يغفر الله لك، لِمَ تَقُول مثل هذا لي؟ قال: فإنما الصدقة أوساخُ الناس يَغْسِلُونها عنهم» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المطايا) جمع مطية، وهي البعير، لأنه يركب مطَاه، أي ظهره.\n(استحمل) استحملتُ فلانًا: إذا طلبتَ منه أن يعطيَكَ ما تركب عليه وتحمل عليه متاعك.\n(بادنًا) البادن: السمين، بَدَّن الرجل: إذا سمن.\n(رفغيه) الرفغ بضم الراء وفتحها: الإبط، وقيل: أصل الفخذ، وقيل: وسخ الظفر، والأرفاغ: المغابن، والمغابن كل موضع يجتمع للإنسان من بدنه وسخ وعرق وهي معاطِف الجلد.\n_________\n(١) ٢ / ١٠٠١ في الصدقة، باب ما يكره من الصدقة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (٢٩٥٢) عن زيد بن أسلم،عن أبيه، فذكره.","vol":"10","page":150},{"text":"٧٦٣٣ - (د س) ابن الفراسي - ﵀ - أن أباه قال لرسولِ الله - ﷺ-: أسأل يا رسول الله؟ قال: «لا، وإن كنتَ [سائلًا] ولا بد، فاسأل الصالحين» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (١٦٤٦) في الزكاة، باب في الاستعفاف، والنسائي ٥ / ٩٥ في الزكاة، باب سؤال الصالحين، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٢٢٣٤) وقال أبو عبد الرحمن بن عبد الله بن أحمد: وكتب به إلى قتيبة بن سعيد بن كتبت إليك بخطي وختمت الكتاب بخاتمي ونقشه: الله ولي سعيد -﵀ - وهو خاتم أبي وأبو داود (١٦٤٦) .والنسائي (٥/٩٥) .\nأربعتهم - أحمد بن حنبل، وأبو داود،وعبد الله أحمد، والنسائي - عن قتيبة بن سعيد،قال:حدثنا الليث بن سعد عن جعفر بن ربيعة، عن بكر بن سوادة،عن مسلم بن مخشي،فذكره.","vol":"10","page":151},{"text":"<span data-type=\"title\" id=toc-1673>[الفرع] الثاني: في ذمها مع القدرة</span>\n٧٦٣٤ - (د ت س) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «من سَألَ الناس، وله ما يغنيه، جاء يوم القيامة ومسألتُه في وجهه خُموش- أو خدوش، أو كُدوح - قيل: يا رسول الله، وما يغنيه؟ قال: خمسون دِرْهمًا، أو قيمتها من الذهب» . أخرجه أبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه وأبو داود رقم (١٦٢٦) في الزكاة، باب من يعطي من الصدقة وحد الغنى، والترمذي رقم (٦٥٠) في الزكاة، باب ما جاء من تحل له الزكاة، والنسائي ٥ / ٩٧ في الزكاة، باب حد الغنى، ورواه أيضًا ابن ماجة رقم (١٨٤٠) في الزكاة، باب من سأل عن ظهر غنى، والدارمي ١ / ٣٨٦ في الزكاة، باب من تحل له الصدقة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٣٨٨) (٣٦٧٥) (١/٤٤١) (٤٢٠٧) قال:حدثنا وكيع،والدارمي (١٦٤٨) قال: أخبرنا أبو عاصم،ومحمد بن يوسف،وأبو داود (١٦٢٦) قال: حدثنا الحسن بن علي،قال: حدثنا يحيى بن آدم. وابن ماجة (١٨٤٠) قال:حدثنا الحسين بن علي الخلال. قال:حدثنا يحيى بن آدم. والترمذي (٦٥١) قال:حدثنا محمود بن غيلان،قال:حدثنا يحيى بن آدم والنسائي (٥/٩٧) قال: أخبرنا أحمد بن سليمان،قال:حدثنا يحيى بن آدم.\nأربعتهم - وكيع وأبو عاصم،محمد بن يوسف، ويحيى بن ادم - عن سفيان الثوري.\n٢- وأخرجه الدارمي (١٦٤٧) قال: أخبرنا يزيد بن هارون، والترمذي (٦٥٠) قال:حدثنا قتيبة وعلي بن حجر.\nثلاثتهم - يزيد، وقتيبة، وعلي عن شريك - كلاهما - سفيان،وشريك - عن حكيم بن جبير،عن محمد بن عبد الرحمن بن يزيد،عن أبيه، فذكره.\n* في رواية يحيى بن آدم قال:فقال عبد الله بن عثمان لسفيان: حفظى أن شعبة لا يروي عن حكيم بن جبير، فقال سفيان: فقد حدثناه زبيد،عن محمد بن عبد الرحمن بن يزيد.\n* قال الترمذي: حديث حسن. وقد تكلم شعبة في حكيم بن جبير من أجل هذا الحديث.\n* وقال النسائي: لا نعلم أحدا قال هذا الحديث:- عن زبيد - غير يحيى بن آدم،ولانعرف هذا الحديث إلا من حديث حكيم بن جبير وحكيم ضعيف، وسئل شعبة عن حكيم بن جبير. فقال: أخاف النار. وقد كان روى عنه قديما. «تحفة الأشراف» (٧/٩٣٨٧) .","vol":"10","page":151},{"text":"٧٦٣٥ - (د) سهل بن الحنظلية - ﵁ - قال: «قدِمَ عُيينة بن حِصْن، والأقرع بن حابس على رسول الله - ﷺ-، فسألاه، [فأمر لهما بما ⦗١٥٢⦘ سأَلاه]، فأمر معاويةَ، فكتب لهما ما سألا، فأما الأقرع، فأخذ كتابه فَلفَّه في عمامته وانطلق، وأما عيينة: فأخذ كتابه وأتى به رسول الله - ﷺ- مكانه، فقال: يا محمد، أتُراني حامِلًا إلى قومي كتابًا لا أدري ما فيه، كصحيفة المُتَلِّمس؟ فأخبر معاوية بقوله رسولَ الله - ﷺ-، فقال رسولُ الله - ﷺ-: من سأل وِعنْدَه ما يغنيه، فإنما يستكثر من النار، قال النُّفَيْليّ - هو أحد رواته - في موضع آخر -[من جَمْرِ جهنم]، فقالوا: يا رسول الله: وما يُغْنِيهِ؟ قال النفيلي في موضع آخر: وما الغنى الذي لا تنبغي معه المسألة؟ - قال: قدرُ ما يُغَدِّيه ويُعَشِّيه» وفي موضع آخر «أن يكون له شِبَعُ يوم وليلة، أو ليلة ويوم» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كصحيفة المتلمس): الصحيفة: الكتاب، والمتلمس: عبد المسيح بن جرير الشاعر، كان قدم هو وطرَفة بن العبد الشاعر، على الملك عمرو بن المنذر، فأقاما عنده، فنقم عليهما أمرًا، فكتب لهما كتابين إلى عامله بهَجَر، أو بعمان، أو بالبحرين، يأمره بقتلهما، وقال لهما: إني قد كتبت لكما بصِلَة، فاجتازوا بالحِيرة، فأعطى المتلمس صحيفته صَبيًّا فقرأها فإذا فيها يأمر عامله بقتله، فألقاها في الماء، وذهب وقال لطرفة: افعل مثل ⦗١٥٣⦘ فعلي، فإن صحيفتك مثل صحيفتي، فأبى عليه، ومضى بها إلى عامل الملك فأمضى فيه حكمه وقتله.\n_________\n(١) رقم (١٦٢٩) في الزكاة، باب من يعطى من الصدقة وحد الغنى، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/١٨٠) قال: حدثنا علي بن عبد الله، قال: حدثني الوليد بن مسلم، قال: حدثني عبد الرحمن بن يزيد بن جابر، وأبو داود (١٦٢٩و٢٥٤٨) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا مسكين (يعني بن بكير) قال: حدثنا محمد بن مهاجر، وابن خزيمة (٢٣٩١ و٢٥٤٥) قال: حدثنا محمد بن يحيى بن قال: حدثنا النفيلي، قال: حدثنا مسكين الحذاء، قال: حدثنا محمد بن المهاجر.\nكلاهما - عبد الرحمن بن يزيد، ومحمد بن الهاجر - عن ربعية بن يزيد، عن أبي كبشة السلولي، فذكره.\n* الروايات مطولة ومختصرة.","vol":"10","page":151},{"text":"٧٦٣٦ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ سأل الناس تكُّثرًا، فإنما يسأل جَمْرًا، فليستقِل أو ليستكثر» أخرجه مسلم (١) .\n_________\n(١) رقم (١٠٤١) في الزكاة، باب كراهية المسألة للناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣١) .ومسلم (٣/٩٦) قال:حدثنا أبو كريب وواصل بن عبد الأعلي،وابن ماجة (١٨٣٨) قال حدثنا أبو بكر بن أبي شيبة.\nأربعتهم - أحمد بن حنبل، وأبو كريب، وواصل بن عبد الأعلى، وأبو بكر بن أبي شيبة - عن محمد بن فضيل، عن عمارة بن القعقاع، عن أبي زرعة، فذكره.","vol":"10","page":153},{"text":"٧٦٣٧ - (د س) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ سأل وله قيمة أوقية فقد ألحفَ، قال قلت: ناقتي الياقوَتةُ هي خيرٌ من أوقية، قال هشام: خيرٌ من أربعينَ دِرهمًا فرجَعْتُ ولم أسأله» .\nقال أبو داود: زاد هشام في حديثه «وكانت الأوقية على عهد رسول الله - ﷺ- أربعين درهمًا» هذه رواية أبي داود.\nوفي رواية النسائي قال: «سَرَّحَتْنِي أُمِّي إلى رسول الله - ﷺ-، فأتَيتُ وقَعدْتُ فاستقبلني، وقال: مَنْ استغنى أغناهُ الله، ومَن استعفَّ أعفَّه الله، ومن استكفَى كفاهُ الله، ومن يسأل وله قيمةُ أوقية، فقد ألحْفَ، فقلت: ناقتي الياقوَتَةُ هي خير من أوقية، فرَجعتُ ولم أسأله» (١) .\n_________\n(١) رواه أبو داود رقم (١٦٢٨) في الزكاة، باب من يعطي من الصدقة وحد الغنى، والنسائي ٥ / ٩٨ في الزكاة، باب من الملحف، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٣/٧) قال:حدثنا أبو سعيد،وفي (٣/٩) قال:حدثنا قتيبة بن سعيد، وفي (٣/٩) قال:حدثنا الحكم بن موسى،وأبو داود (١٦٢٨) قال:حدثنا قتيبة بن سعيد، وهشام بن عمار،والنسائي (٥/٩٨) قال أخبرنا قتيبة. وابن خزيمة (٢٤٤٧) قال:حدثنا زكريا بن يحيى بن أبان، قال:حدثنا عبد الله بن يوسف.\nخمستهم - أبو سعيد، وقتيبة،والحكم،وهشام، وابن يوسف - قالوا: حدثنا عبد الرحمن بن أبي الرجال، وعن عمارة بن غزية، عن عبد الرحمن بن أبي سعيد، فذكره.","vol":"10","page":153},{"text":"٧٦٣٨ - (ط د س) عطاء بن يسار - ﵁ - «أن رجُلًا من بني أسد قال له: نزلتُ أنا وأهْلي ببقيع الغَرْقَدِ، فقال لي أهلي: لو أتيْتَ رسولَ الله - ﷺ- وسألته لنا شيئًا؟ وجعلوا يذكرون من حاجتهم، فأتيتُ رسولَ الله - ﷺ-، فَوَجَدْتُ عِنده رجُلًا يَسألُهُ، ورسولُ الله - ﷺ- يقول: لا أجِدُ ما أعْطِيكَ، فولّى الرجل وهو مُغْضَب يقول: لَعَمْري، إنك لَتُعْطِي مَنْ شئتَ، فقال رسولُ الله - ﷺ-: إنه لَيَغْضبُ عَلَيَّ أن لا أجِدَ ما أُعطِيهِ، مَنْ سَألَ منكم وله أوقية أو عَدْلُها، فقد سأل إلحْافًا، قال الأَسدي، فقلت: لَلَقْحَتُناَ خير مِنْ أوقية، وكانت الأوقيةُ أربعين دِرْهَمًا فَرَجَعْتُ ولم أسأله شيئًا، فَقُدِمَ بعد ذلك على رسول الله - ﷺ- بشعير وزبيب، فَقَسمَ لنا منه، حتى أغنانا» أخرجه الموطأ وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَقْحة) اللقحة: الناقة ذات اللبن.\n_________\n(١) رواه الموطأ ٢ / ٩٩٩ في الصدقة، باب ما جاء في التعفف عن المسألة، وأبو داود رقم (١٦٢٧) في الزكاة، باب من يعطي من الصدقة وحد الغنى، والنسائي ٥ / ٩٨ و٩٩ في الزكاة، باب إذا لم يكن له دراهم وكان له عدلها، وهو حديث صحيح، قال الزرقاني في \" شرح الموطأ \": وإبهام الصحابي لا يضر، لعدالة جميعهم، فالحديث صحيح، وقد نص على ذلك أحمد وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٩٤٩) عن زيد بن أسلم، عن عطاء بن يسار،عن رجل من بني أسد،فذكره.\nوأخرجه أحمد (٤/٣٦) قال:حدثنا وكيع. قال:حدثنا سفيان. وفي (٥/٤٣٠) قال:حدثنا عبد الرحمن بن مهدي،وعن سفيان. وأبو داود (١٦٢٧) قال:حدثنا عبد الله بن مسلمة،عن مالك والنسائي (٥/٩٨) قال: قال: الحارث بن مسكين قراءة عليه وأنا أسمع،عن ابن القاسم،قال:أنبأنا مالك.\nكلاهما -سفيان، ومالك - عن زيد بن أسلم، وعن عطاء بن يسار، فذكره.\n*رواية سفيان مختصرة على: «من سأل وله أوقية أو عدلها فقد سأل إلحافا» .\nوقال الزرقاني في شرح الموطأ (٤/٥٤٧) .وإبهام الصحابي لا يضر لعدالة جميعهم فالحديث صحيح وقد نص على ذلك أحمد وغيره.","vol":"10","page":154},{"text":"٧٦٣٩ - (س) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «مَنْ سأل وله أربعون دِرْهَمًا فهُوَ مُلْحِف» . ⦗١٥٥⦘ أخرجه النسائي (١) .\n_________\n(١) ٥ / ٩٨ في الزكاة، باب من الملحف، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه النسائي (٥/٩٨) قال: أخبرنا أحمد بن سليمان، قال: أنبأنا يحيى بن آدم. وابن خزيمة (٢٤٤٨) قال: حدثنا عبد الجبار بن العلاء.\nكلاهما - يحيى بن آدم، وعبد الجبار بن العلاء - عن سفيان بن عيينه، عن داود بن شابور، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"10","page":154},{"text":"<span data-type=\"title\" id=toc-1674>[الفرع] الثالث: فيمن تجوز له المسألة</span>\n٧٦٤٠ - (م د س) قبيصة بن مخارق الهلالي - ﵁ - قال: «تحمَّلت حَمَالة، فأتيتُ رسول الله - ﷺ- أسأله فيها، فقال: أقِمْ حتى تأتيَنا الصدقةُ، فنأمُرَ لك بها، ثم قال: يا قبيصة، إنَّ المسألةَ لا تحلّ إلا لأحد ثلاثة: رجلٍ تحمل حمالة، فَحلَّتْ له المسألة حتى يُصيبَها، ثم يُمْسِكُ، ورجُل أصابتهُ جائحة اجتاحت ماله، فحلّتْ له المسألة حتى يُصيب قوَامًا مِنْ عَيْش - أو قال: سِدادًا مِنْ عَيْش - ورجل أصابته فاقة، حتى يقول ثلاثة من ذوي الحِجَا من قومه: لقد أصابت فلانًا فاقة، فحلّت له المسألة، حتى يصيبَ قَوَامًا من عَيْش - أو قال: سِدَادًا من عيش - فما سِوَاُهنَّ من المسألة يا قبيصة سُحْت، يأكلها صاحبها سُحْتًا» . أخرجه مسلم وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حمالة) الحمالة بفتح الحاء: أن يقع حرب بين فريقين، فيقتل بينهم ⦗١٥٦⦘ قتلى، فيلتزم رجل أن يؤدي ديات القتلى من عنده، طالبًا للصلح وإطفاء الفتنة.\n(جائحة) الجائحة: الآفة التي تعرض للإنسان فتستأصل ماله، وتدعه محتاجًا إلى الناس.\n(قِوامًا) القِوام: ما يقوم به أمر الإنسان من مال ونحوه.\n(سداد) السِّداد، بكسر السين: ما يكفي المُعْوِزَ والمقل، يقال: في هذا سداد من عوز.\n(فاقة) الفاقة: الفقر.\n(الحجا): العقل.\n(السحت): الحرام، سمي به، لأنه يُسْحِت البركة ويذهبها، أو لأنه يهلك آكله.\n_________\n(١) رواه مسلم رقم (١٠٤٤) في الزكاة، باب من تحل له المسألة، وأبو داود رقم (١٦٤٠) في الزكاة، باب ما تجوز فيه المسألة، والنسائي ٥ / ٩٦ و٩٧ في الزكاة، باب فضل من لا يسأل الناس شيئًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨١٩) قال: حدثنا سفيان. وأحمد (٣/٤٧٧) قال: حدثنا سفيان بن عيينه. وفي (٥/٦٠) قال: حدثنا إسماعيل قال: أخبرنا أيوب والدارمي (١٦٨٥) قال: حدثنا مسدد وأبو نعيم. قالا: حدثنا حماد بن زيد.\nومسلم (٣/٩٧) قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد.\nكلاهما - عن حماد بن زيد وأبو داود (١٦٤٠) قال: حدثنا مسدد، قال: حدثنا حماد بن زيد، والنسائي (٥/٨٨ و٨٩) قال: أخبرنا يحيى بن حبيب بن عربي، عن حماد. (ح) وأخبرنا علي بن حجر قال: حدثنا إسماعيل بن عن أيوب. (ح) وأخبرنا محمد بن النضر بن مساور، قال: حدثنا حماد. وفي (٥/٩٦) قال: أخبرنا هشام بن عمار، قال: حدثنا يحيى (وهو ابن حمزة)، قال: حدثنا الأوزاعي، وابن خزيمة (٢٣٥٩) قال: حدثنا محمد بن بشار، وحفص بن عمرو الربالي. قالا: حدثنا عبد الوهاب، قال: حدثنا أيوب. (ح) وحدثنا علي بن حجر، قال: حدثنا إسماعيل (عيني بن إبراهيم)، عن أيوب. وفي (٢٣٦٠) قال حدثنا يونس بن عبد الأعلى الصدفي، قال: أخبرنا بشر (يعني ابن بكر) قال: قال الأوزاعي. وفي (٢٣٦١) قال: حدثنا أحمد بن عبدة، قال: حدثنا حماد بن (يعني ابن زيد) .\nأربعتهم -سفيان بن عيينة، أيوب وحماد بن زيد، والأوزاعي - عن أبي بكر هارون بن رباب، عن كنانة ابن نعيم العدوي، فذكره.","vol":"10","page":155},{"text":"٧٦٤١ - (د) أنس بن ملك - ﵁ - أن رُجلًا من الأنصار «أتى النبيَّ - ﷺ- يسأله، فقال: أمَا في بيتك شيء؟ قال: بَلَى، حِلْس نَلْبَسُ بعضَه، ونَبْسُطُ بعضَهُ، وقَعْب نَشْرَبُ فيه من الماء، قال: ائتني بهما فأتاه بهما، فأخذهما رسولُ الله - ﷺ- بيده، وقال: من يشتري هذين؟ قال رجل: [أنا] آخذها بدرهم، قال رسول الله - ﷺ-: مَنْ يزيد على درهم؟ - مرتين أو ثلاثًا - قال رجل: أنا آخذهما بدرهَمْينِ، فأعطاهما إياه، فأخذ الدرهمين فأعطاهما الأنصاريَّ، وقال: اشَترِ بأحدهما طعامًا، فانبِذْه إلى ⦗١٥٧⦘ أهلك، واشتر بالآخر قَدُّومًا فائْتِني به، فأتاه به، فشَدَّ فيه رسولُ الله - ﷺ- عودًا بيده، ثم قال: اذَهبْ فاحتَطِبْ وَبِعْ، ولا أرَيَنَّكَ خَمْسة عشر يومًا، ففعل، فجاء وقد أصاب عشرةَ دراهم، فاشترى ببعضها ثوبًا، وببعضها طعامًا، فقال له رسولُ الله - ﷺ-: هذا خْير لك من أن تجيء المسألة نُكْتَة في وجهك يومَ القيامة، إن المسألة لا تَصْلُحُ إلا لثلاث: لذي فقر مُدْقِع، أو لذي غُرْم مُفْظِع، أو لذي دم مُوِجع» أخرجه أبو داود.\nواختصره [الترمذي]، وقال: «باعَ النبيُّ - ﷺ- قَدَحًا وِحلْسًا، وقال: مَنْ يشتري هذا الحِلْس والقَدَحَ؟ فقال رجُل: أَخذْتُهما بدِرْهَم؟ فقال النبيُّ - ﷺ-: مَنْ يزيد على درهم؟ فأعطاه رجل درهمين، فباعهما منه» .\nوأخرج النسائي منه أخصر من هذا، قال: «باعَ النبيُّ - ﷺ- قدحًا وحِلْسًاَ فيمن يزيد» وحيث أخرجا من الحديث هذا القدر لم نثبِتْ لهما علامة (١) .\n⦗١٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حِلسٌ) الحلس: الكساء يكون على ظهر البعير، وسُمِّي به غيره من الأكسية التي تُمتهن وتداس.\n(فقْر مدقع) الفقر المدقع هو الذي يُلْصِقُ صاحبه بالدَّقعاء، وهي التراب، وذلك من شدته، وقيل: هو سوء احتمال الفقر.\n(غرم مفظع) الغرم إذا ما تكلَّفت به، والمفظع: الشديد الشنيع.\n(دم موجع) الدم الموجع: هو أن يتحمل ديَّة، فيسعى فيها حتى يؤديها إلى أولياء المقتول، وإن لم يؤدِّها قُتل المتحمّل، وهو نسيبه أو حميمه، فيوجعه قتله.\n_________\n(١) رواه وأبو داود رقم (١٦٤١) في الزكاة، باب ما تجوز فيه المسألة، ورواه أيضًا ابن ماجة رقم (٢١٩٨) في التجارات، باب بيع المزايدة، ورواه مختصرًا الترمذي رقم (١٢١٨) في البيوع، باب ما جاء في بيع من يزيد، والنسائي ٧ / ٢٥٩ في البيوع، باب البيع فيمن يزيد، وأحمد في \" المسند \" ٣ / ١٠٠، وفي سنده أبو بكر الحنفي عبد الله، لا يعرف حاله، وقال الترمذي: هذا حديث حسن لا نعرفه إلا من حديث الأخضر بن عجلان، وقال: والعمل على هذا عند بعض أهل العلم، لم يروا بأسًا ببيع من يزيد في الغنائم والمواريث وقد روى هذا الحديث المعتمر بن سليمان، وغير واحد من أهل الحديث، عن الأخضر بن عجلان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/١٠٠) قال: حدثنا معتمر بن سليمان.\n٢- وأخرجه أحمد (٣/١٠٠و ١١٤) قال: حدثنا يحيى بن سعيد،\n٣- وأخرجه أحمد (٣/١٠٠) قال: حدثنا وكيع، عن عبد الله بن عثمان.\n٤-وأخرجه أحمد (٣/١٢٦) قال: حدثنا عبد الصمد، والترمذي. (١٢١٨) قال: حدثنا حميد بن مسعدة.\nكلاهما - عبد الصمد، وحميد - عن عبيد الله بن شميط.\n٥- وأخرجه أبو داود (١٦٤١) قال: حدثنا عبد الله بن مسلمة، وابن ماجة (٢٩١٨) قال: حدثنا هشام بن عمار.\nكلاهما - ابن مسلمة، وهشام - عن عيسى بن يونس.\n٦- وأخرحه النسائي (٧/٢٥٩) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا معتمر، وعيسى بن يونس.\nخمستهم - معتمر، ويحيى، وعبد الله، وابن شميط، وعيسى - عن الأخضر بن عجلان، عن أبي بكر الحنفي، فذكره.\n* في رواية ابن شميط عند أحمد (٣/١٢٦) لم يذكر الأخضر بن عجلان، وقال الترمذي: هذا حديث حسن لانعرفه إلا من حديث الأخضر بن عجلان.","vol":"10","page":156},{"text":"٧٦٤٢ - (ت) حبشي بن جنادة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- في حجة الوداع يقول - وهو واقف بعرفة، وأتاه أعرابيٌّ، فأخذ بطرف ردائه، فسأله فيه، فأعطاه إياه، وذهب به، فعند ذلك حُرِّمتِ المسألة، فقال: رسول الله - ﷺ-: «إنَّ الصدقةَ لا تحلُّ لغني، ولا لذي مِرّة سوي، لا تَحِلُّ إلا لذي فقر مُدْقع، أو غُرم مُفْظع، أو دم موجع، ومن سأل الناس ليُثرِيَ به ماله، كان خموشًا في وجهه يوم القيامة، ورَضْفًا يأْكله مِنْ جهنم، فمن شاء فليُقِلّ، ومن شاء فليُكْثِر» . ⦗١٥٩⦘ أخرجه الترمذي (١) .\nوزاد رزين «وإني لأُعْطِي الرجلَ العطيةَ فَيَنْطلِقُ بها تحت إبطه، وما هي إلا نار- أو قال: ينطلق بها جاعلها في بطنه، وما هي إلا نار - فقال له عمر: ولم تعطي يا رسول الله ما هو نار؟ فقال: أبى الله لي البخلَ، وأبوا إلا مسألتي، قالوا: وما الغنى الذي لا تنبغي معه المسألة؟ قال: قَدْرُ ما يُغَدِّيه أو يعشِّيه» .\nوفي رواية «أن يكون له شِبَعُ يومِ وليلة» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِرّة) المِرَّة: الشدة والقوة، والسّوِي: التام الخلق السليم من الآفات.\n(لِيُثرِي) الإِثراء: زيادة المال، أثرى ماله: إذا كثر.\n(رضفًا): جمع رَضَفة وهي حجارة مُحْماة.\n_________\n(١) رقم (٦٥٣) في الزكاة، باب ما جاء من لا تحل له الصدقة، وفي سنده مجالد بن سعيد، وهو ضعيف ولأوله شاهد عند الترمذي من حديث عبد الله بن عمرو، بلفظ: \" لا تحل الصدقة لغني ولذي مرة سوي \". والفقرة الثانية \" ومن سأل الناس ليثري به ماله كان خموشًا في وجهه يوم القيامة \" يشهد لها الحديث رقم (٧٦١٢) المتقدم، والحديث رقم (٧٦١٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٦٥٣) قال: حدثنا علي بن سعيد الكندي، وفي (٦٥٤) قال: حدثنا محمود بن غيلان، قال: حدثنا حدثنا يحيى بن آدم.\nكلاهما - علي، ويحيى - عن عبد الرحمن بن سليمان، عن مجالد، عن عامر الشعبي، فذكره.\nوقال الترمذي: هذا حديث غريب من هذا الوجه. قلت: لأن فيه مجالد بن سعيد، وهو إلى الضعف أقرب.","vol":"10","page":158},{"text":"<span data-type=\"title\" id=toc-1675>[الفرع] الرابع: في أحاديث متفرقة</span>\n٧٦٤٣ - (ت د) عبد الله بن مسعود - ﵁ - قال: قال ⦗١٦٠⦘ رسولُ الله - ﷺ-: «مَنْ نَزَلَتْ به فَاقَة فأنزلها بالناس لم تُسَدَّ فاقَتُه، ومَنْ نزلتْ به فاقة فأنزلها بالله فيوشك الله له بِرِزْق عاجِل أو آجل» . أخرجه الترمذي.\nوفي رواية أبي داود «أوشَكَ الله له بالغنى: إمَّا بَموتٍ عَاجِل، أو غِنى عاجِل» (١) .\n_________\n(١) رواه أبو داود رقم (١٦٤٥) في الزكاة، باب في الاستعفاف، والترمذي رقم (٢٣٢٧) في الزهد، باب ما جاء في الهم في الدنيا وحبها، وإسناده ضعيف، ولكن له شواهد بمعناه يقوى بها، وقال الترمذي: هذا حديث صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٣٨٩) (٣٦٩٦) و١/٤٤٢) (٤٢١٩) قال: حدثنا وكيع وفي (١/٤٠٧) (٣٨٦٩) قال: حدثنا أبو أحمد الزبيري، وفي (١/٤٤٢) (٤٢٢٠) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، أبو داود (١٦٤٥) قال: حدثنا مسدد، قال: حدثنا عبد الله بن داود (ح) وحدثنا عبد الملك بن حبيب أبو مروان قال: حدثنا ابن المبارك، والترمذي (٢٣٢٦) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان.\nخمستهم - وكيع، وأبو أحمد، وسفيان وعبد الله بن داود، وابن المبارك - عن بشير بن سلمان أبي إسماعيل، عن سيار أبي حمزة عن طارق بن شهاب، فذكره.\n* في روايتي وكيع وأبي أحمد الزبيري: سيار أبي الحكم قال أحمد بن حنبل: الصواب: (سيار أبو حمزة) قال: و(سيار أبو الحكم. لم يحدث عن طارق بن شهاب بشيءِ. المسند (١/٤٤٢) (٤٢٢٠) .\nوقال الترمذي: هذا حديث حسن صحيح غريب.","vol":"10","page":159},{"text":"٧٦٤٤ - (د) جابر بن عبد الله - ﵄ - قال: [قال رسولُ الله - ﷺ-:] «لا يُسألُ بِوَجهِ الله إلا الجنة» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٦٧١) في الزكاة، باب كراهية المسألة بوجه الله تعالى، قال الحافظ السخاوي في \" المقاصد الحسنة \": وهو عند الديلمي في مسنده من وجهين، قال: والظاهر أن النهي فيه للتنزيه، ولا يمنع استحباب الإجابة لمن سئل به، بل قد ورد الترهيب من كلتيهما، وانظر المقاصد صفحة ٤٧١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٧١) قال:حدثنا أبو العباس القلوري،قال:حدثنا يعقوب بن إسحاق الحضري عن سليمان بن معاذ بن التميمي،قال:حدثنا بن المنكدر،فذكره.","vol":"10","page":160},{"text":"٧٦٤٥ - () عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال: «شَرّ الناس الذي يُسألُ بِوَجْهِ الله ولا يُعْطِي به وقال: لا تَسألُوا بِوَجهِ الله إلا منه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره السيوطي في \" الجامع الصغير \" ونسبه للبخاري في \" التاريخ \"، والفقرة الأولى فيه جزء من حديث طويل، رواه النسائي ٥ / ٨٣ و٨٤ في الزكاة، باب من يسأل بالله ﷿ ⦗١٦١⦘ ولا يعطي به، وابن حبان رقم (١٥٩٣) في الجهاد، باب فضل الجهاد، والدارمي ٢ / ٢٠١ و٢٠٢ في الجهاد، باب: أفضل الناس رجل ممسك برأس فرسه في سبيل الله، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"10","page":160},{"text":"٧٦٤٦ - () عمر بن الخطاب - ﵁ - «سمع يوم عرفة رجلًا يسأل الناس، فقال: أفي هذا اليوم، وفي هذا المكان تسأل من غير الله؟ فخَفَقَه بالدِّرَّة» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"10","page":161},{"text":"٧٦٤٧ - () علي بن أبي طالب - ﵁ - قال: «تَعْلَمُنَّ أَيُّها النَّاس: أن الطمع فَقْر، وأنَّ الإياس غنى، وأنَّ المرءَ إذا يئس عنه شيء استغنى عنه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين","vol":"10","page":161},{"text":"<span data-type=\"title\" id=toc-1676>الفصل الخامس: في قبول العطاء</span>\n٧٦٤٨ - (خ م س) عبد الله بن عمر - ﵄ - أن عمر قال: «كان رسولُ الله - ﷺ- يعطني العَطَاءَ، فأقول: أعْطِهِ مَنْ هُوَ أَفْقَر إليه مِني قال: فقال: خذه، وإذا جاءك من هذا المال شيء وأنت غير مُشْرِف ولا سائل، فَخُذه فَتَمَوَّله، فإن شئتَ كُلْه، وإن شئتَ تصَدَّقْ به، وما لا، فلا تُتْبِعه نَفْسَك، قال سالم بن عبد الله: فلأجل ذلك كان عبد الله لا يسألُ أحدًا شيئًا، ولا يرُد شيئًا أعْطِيَهُ» . ⦗١٦٢⦘\nوفي رواية «خُذْهُ فَتَمَوَّلْهُ وتصدق به» وفي أخرى «أو تصدق به» ومن الرواة من قال فيه عن ابن عمر: «أن رسول الله - ﷺ- كان يُعْطي عُمَرَ العطاءَ» فجعلهُ من مُسْنَدِ ابن عمر. أخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُشرف) الإشرافُ على الشيء: الاطِّلاع عليه، والتعرُّض له، والمراد: وأنت غير طامع فيه، ولا طالب له.\n(ومالا) قوله: ومالا، أي: ما لا يكون على هذه الصفة، بل تكون نفسك تؤثره وتميل إليه، فلا تتبعه نفسك، واتركه، فحذف هذه الجملة لدلالة الحال عليها.\n_________\n(١) رواه البخاري ١٣ / ١٣٤ و١٣٥ في الأحكام، باب رزق الحكام والعاملين عليها، وفي الزكاة، باب من أعطاه الله شيئًا من غير مسألة ولا إشراف، ومسلم رقم (١٠٤٥) في الزكاة، باب إباحة الأخذ لمن أعطى من غير مسألة ولا إشراف، والنسائي ٥ / ١٠٥ في الزكاة، باب من آتاه الله مالًا من غير مسألة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٢١) قال: حدثنا سفيان، عن معمر، وغيره وأحمد (١/١٧) (١٠٠) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٢/٩٩) (٥٧٤٩) قال: حدثنا يحيى بن غيلان، قال: حدثنا رشدين، قال: حدثنا عمرو بن الحارث، والدارمي (١٦٥٥) قال: أخبرنا الحكم بن نافع، عن شعيب بن أبي حمزة، والبخاري (٩/٨٤) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب ومسلم (٣/٩٨) قال: حدثني أبو الطاهر، قال: أخبرنا بن وهب، قال: قال عمرو بن الحارث، والنسائي (٥/١٠٣) قال: أخبرنا سعيد بن عبد الرحمن أبو عبيد الله المخزومي، قال: حدثنا سفيان، وفي (٥/١٠٤) قال: أخبرنا كثير بن عبيد، قال: حدثنا محمد بن حرب، عن الزبيدي. (ح) وأخبرنا عمرو بن منصور وإسحاق بن منصور عن الحكم بن نافع، قال: أنبأنا شعيب، وابن خزيمة (٢٣٦٥) قال: محمد بن عزيز الأيلى أخبرنا، أن سلامة ابن روح حدثهم، عن عقيل. وفي (٢٣٦٦) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث.\nستتهم - معمر وشعيب، وعمرو، وسفيان بن عيينة، والزبيدي، وعقيل - عن الزهري، قال: أخبرنا السائب بن يزيد، عن حويطب بن عبد العزي.\n٢- وأخرجه أحمد (١/٥٢) (٣٧١) قال: حدثنا حجاج، قال: حدثنا ليث، والدارمي (١٦٥٦) قال: أخبرنا أبو الوليد، قال: حدثنا الليث، ومسلم (٣/٩٨و٩٩) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث (ح) وحدثني هارون بن سعيد الأيلي، قال: حدثنا بن وهب، قال: أخبرني عمرو بن الحارث، وأبو داود (١٦٤٧و ٢٩٤٤) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا الليث، والنسائي (٥/١٠٢) قال: أخبرنا قتيبة، قال: حدثنا الليث، وابن خزيمة (٢٣٦٤) قال: حدثنا الربيع بن سليمان المرادي، قال: حدثنا شعيب، قال: حدثنا الليث.\nكلاهما - الليث، وعمرو بن الحارث - عن بكير بن عبد الله بن الأشج، عن بسر بن سعيد.\nكلاهما - حويطب، وبسر - عن عبد الله بن السعدي، فذكره.\nوقال الليث في روايته: (ابن الساعدي) .\n* أخرجه أحمد (١/٤٠) (٢٧٩) قال: حدثنا عبد الرحمن، قال: حدثنا عبد الله بن المبارك، عن معمر، عن الزهري عن السائب بن يزيد، عن عبد الله بن السعدي، فذكره. ليس فيه (حويطب بن عبد العزى) .\n* وأخرجه أحمد أيضا (١/٤٠) (٢٨٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن السائب بن يزيد، قال: لقي عمر عبد الله بن السعدي، فذكره معناه.\n* جاءت رواية عمرو بن الحارث في صحيح مسلم عن ابن شهاب عن السائب بن يزيد بن عبد الله بن السعدي. ليس فيه حويطب. وأشار المزي في «تحفة الأشراف» (٨/١٠٤٨٧) إلى وجود حويطب وتعقبه ابن حجر. والصواب أن فيه (حويطبا) كما جاء في رواية ابن خزيمة (٢٣٦٦) . وانظر «علل الدارقطني» السؤال (١٩٧) . و«تهذيب الكمال» (٧/٤٦٥) .\nومن رواية ابن عمر: أخرجه أحمد (٢/٩٩) و(٥٧٤٨) قال: حدثنا يحيى بن غيلان، قال: حدثنا رشدين، ومسلم (٣/٩٨) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب وابن خزيمة (٢٣٦٦) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب.\nكلاهما- رشدين، وابن وهب - عن عمرو بن الحارث، عن ابن شهاب، عن سالم بن عبد الله، فذكره.","vol":"10","page":161},{"text":"٧٦٤٩ - (خ م د س) عبد الله بن السعدي المالكي قال: «استَعملني عُمر - ﵁ - على الصدقة، فلما فرغتُ منها وأدَّيتُها أمَرَ لي بعمامة، فقلت: إنما عَمِلْتُ لله، وأجْري على الله، فقال: خُذْ ما أُعْطِيتَ، فإني عَمِلْتُ على عهد رسول الله - ﷺ- فَعَمَّلَني، فقلت مثل قولك، فقال لي رسولُ الله - ﷺ-: إذا أُعطِيتَ شيئًا من غير أن تسأل، فَكُل وتَصَدَّق» . ⦗١٦٣⦘\nوفي رواية: أن عمر قال: «كان رسولُ الله - ﷺ- يُعطِيني العطاء، فأقول: أعطِهِ مَنْ هوَ أُفْقَرُ إليه مني حتى أعطاني مرة مالًا، فقلت: أعطه أفقر إليه مني، فقال رسول الله - ﷺ-: خُذْهُ، وما جاءك من هذا المال وأنتَ غيرُ مُشْرف ولا سائل، فَخُذْهُ، وما لا، فلا تُتْبِعْهُ نَفْسَك» . أخرجه البخاري ومسلم، وأخرج أبو داود والنسائي الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فعمَّلني): عمَّلت العامل: إذا أعطيتَه عمالتَه وهي أجرتُه.\n_________\n(١) رواه البخاري ١٣ / ١٣٤ و١٣٥ في الأحكام، باب رزق الحكام والعاملين عليها، وفي الزكاة، باب من أعطاه الله شيئًا من غير مسألة ولا إشراف، ومسلم رقم (١٠٤٥) في الزكاة، باب إباحة الأخذ لمن أعطى من غير مسألة ولا إشراف، وأبو داود رقم (١٦٤٧) في الزكاة، باب في الاستعفاف، والنسائي ٥ / ١٠٣ و١٠٤ في الزكاة، باب من آتاه الله مالًا من غير مسألة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم.","vol":"10","page":162},{"text":"٧٦٥٠ - (ط) عطاء بن يسار - ﵀ - «أنَّ رسولَ الله - ﷺ-: أرسَلَ إلى عمر بن الخطاب بِعَطاء، فردَّه عمر، فقال له رسول الله - ﷺ-: لم رددته؟ فقال: يا رسول الله، أليْسَ أخْبَرْتَنَا أنَّ خَيْرًا لأحدِنا أنْ لا يأخذ من أحدٍ شيئًا؟ فقال رسولُ الله - ﷺ-: إنما ذلك عن المسألة، فأما ما كان من غير مسألة، فإنما هو رِزْقْ يرزُقُكَهُ الله، فقال عُمَرُ: أمَا والذي نفسي بيده لا أسأَل أحدًا شيئًا، ولا يأتيني شيء من غير مسألة إلا أخذْتُهُ» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٩٨ في الصدقة، باب ما جاء في التعفف عن المسألة مرسلًا، قال الزرقاني في \" شرح الموطأ \": يتصل من وجوه، أقول: منها الحديثان اللذان قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٩٤٧) عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\nوقال الزرقاني في «شرح الموطأ» (٤/٤٥) مرسلا،قال:أبو عمر باتفاق الرواة يتصل من وجوه عن عمر.","vol":"10","page":163},{"text":"٧٦٥١ - (م) معاوية بن أبي سفيان - ﵁ - قال عبد الله بن عامر اليَحْصُبيُّ: سمعتُهُ يقول: إيَّاكم والأحاديث، إلا حديثًا كان في عهد عمر، فإن عمر كان يُخيفُ الناسَ في الله، سمعت رسول الله - ﷺ- وهو يقول: «مَنْ يُرِد الله به خيرًا يُفَقِّهْهُ في الدين، وسمعت رسولَ الله - ﷺ- يقول: إنما أنا خازِن، فَمنْ أعْطيتُهُ عنِ طِيب نفْس فمُبارَك له فيه، ومن أعطيتُهُ عن مسألة وَشَرَهٍ كان كالذي يأكلُ ولا يشبَعُ» أخرجه مسلم (١) .\n_________\n(١) رقم (١٠٣٧) في الزكاة، باب النهي عن المسألة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٩٧و ١٠٠) قال: حدثنا يحيى بن إسحاق، قال:حدثنا ابن لهيعة، عن جعفر بن ربيعة. وفي (٤/٩٩) قال: حدثنا عبد الرحمن بن مهدي،عن معاوية بن صالح. ومسلم (٣/٩٤) قال:حدثنا أبو بكر بن أبي شيبة قال:حدثنا زيد بن الحباب، قال: أخبرني معاوية بن صالح.\nكلاهما - جعفر،ومعاوية - عن ربيعة،عن يزيد الدمشقي، عن عبد الله بن عامر،فذكره.","vol":"10","page":164},{"text":"٧٦٥٢ - (ط) محمد بن كعب القرظي (١) - ﵀ - قال معاوية بن أبي سفيان وهو على المنبر: «أيُّها الناس، إنَّه لا مانع لما أعطاه الله، ولا مُعْطِي لما منع الله، ولا ينفع ذا الجدِّ منهُ الجدُّ، من يُرِدِ الله به خيرًا يُفَقِّهْهُ في الدين، ثم قال: سمعتُ هؤلاء الكلمات من رسول الله - ﷺ-[على هذه الأعواد]» أخرجه الموطأ (٢) .\n_________\n(١) في المطبوع: محمد بن عمرو القرظي، وهو خطأ.\n(٢) ٢ / ٩٠٠ و٩٠١ في القدر، باب ما جاء في أهل القدر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٧٣٢) عن يزيد بن زياد عن محمد بن كعب الأقرظي،فذكره.","vol":"10","page":164},{"text":"٧٦٥٣ - (خ) عمرو بن تغلب - ﵁ - «أنَّ رسولَ الله - ﷺ- أُتِي بمال - أو سَبيْ - فقسمه، فأعطى رِجالًا، وترك رِجالًا، فَبَلَغَهُ أن الذي ترك عَتَبُوا، فحمِدَ الله، ثم أثنى عليه، ثم قال: أما بعدُ، فوالله إني لأعطي [الرَّجل]، وأدَعُ الرجل، والذي أدَعُ أحبُّ إليَّ مِنَ الذي أُعطي، ⦗١٦٥⦘ ولكنِّي أُعطي أقوامًا لما أرى في قلوبهم من الجزَعِ والهَلَع، وأَكِلُ أقوامًا إلى ما جعل الله في قُلُوبِهمْ من الغِنَى والخير، منهم: عمرو بن تغلب، فوالله ما أُحِب أن لي بكلمةِ رسولِ الله - ﷺ- حُمْرَ النَّعَم» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهلَع): أشد الجزع الخوف.\n_________\n(١) ٢ / ٣٣٤ في الجمعة، باب من قال في الخطبة بعد الثناء: أما بعد، وفي الجهاد، باب ما كان النبي ﷺ يعطي المؤلفة قلوبهم من الخمس، وفي التوحيد، باب قول الله تعالى: ﴿إن الإنسان خلق هلوعا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٦٩) قال حدثنا عفان. (ح) وحدثنا وهب بن جرير والبخاري (٢/٢٣) قال: حدثنا محمد بن معمر، قال: حدثنا أبو عاصم. وفي (٤/١١٤) قال: حدثنا موسى بن إسماعيل. وفي (٩/١٩١) قال: حدثنا أبو النعمان.\nأربعتهم - عفان، ووهب، وأبو عاصم، وأبو النعمان - عن جرير بن حازم، عن الحسن، فذكره.","vol":"10","page":164},{"text":"<span data-type=\"title\" id=toc-1677>الكتاب الثالث: في القضاء وما يتعلَّق به</span>، وفيه عشرة فصول\n<span data-type=\"title\" id=toc-1678>الفصل الأول: في ذم القضاء وكراهيته</span>\n٧٦٥٤ - (د ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ جُعِلَ قَاضِيًا بين النَّاس، فقد ذُبح بغير سِكِّين» . ⦗١٦٦⦘\nوفي رواية «مَنْ وُلِّي القضاء» أخرجه أبو داود.\nوفي رواية الترمذي «مَنْ وُلِّيَ القضاءَ، أو جُعل قاضيًا بين الناس فقد ذُبح بغير سِكِّين» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذبح بغير سكين) معنى هذا الكلام: التحرز من طلب القضاء والحرص عليه، يقول: من تصدَّى للقضاء، فقد تعرض للذبح، فليحذره، وقوله: «بغير سِكِّين» يحتمل وجهين، أحدهما: أن الذبح إنما يكون في العُرف بالسكين، فعدل به عن العرف إلى غيره، ليعلم أن الذي أراد به: ما يخاف عليه من هلاك دِينه، دون هلاك بدنه، والوجه الثاني: أن الذبح: الوَجْء الذي يقع به إراحةُ الذبيحة وخلاصها من الألم: إنما يكون بالسِّكِّين، وإذا ذبح بغير السكين: كان ذبحه تعذيبًا، فضرب به المثل لذلك، ليكون أبلغ في الحذر من الوقوع، وأشد في التوقي منه.\n_________\n(١) رواه أبو داود رقم (٣٥٧١) و(٣٥٧٢) في الأقضية، باب في طلب القضاء، والترمذي رقم (١٣٢٥) في الأحكام، باب ما جاء عن رسول الله ﷺ في القاضي، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٣٦٥) قال: حدثنا الخزاعي. وأبو داود (٣٥٧٢) قال: حدثنا نصر بن علي، قال: أخبرنا بشر بن عمر، والنسائي في الكبرى (تحفة الأشراف) (٩/١٢٩٩٥) عن محمد بن عبد الرحيم، عن أبي سلمة منصور بن سلمة الخزاعي.\nكلاهما - أبو سلمة الخزاعي، وبشر بن عمر - عن عبد الله بن جعفر، عن عثمان بن محمد الأخنس، عن المقبري والأعرج، فذكراه.\n* وأخرجه أحمد (٢/٢٣٠) قال: حدثنا صفوان بن عيسى. قال: أخبرنا عبد الله بن سعيد بن أبي هند وفي (٢/٣٦٥) قال: حدثنا الخزاعي أبو سلمة. قال: أخبرنا عبد الله بن جعفر، عن عثمان بن محمد بن الأخنسي. وأبو داود (٣٥٧١) قال: حدثنا نصر بن علي قال: أخبرنا فضيل بن سليمان. قال: حدثنا عمرو بن أبي عمرو، ابن ماجة (٢٣٠٨) قال: حدثا أبو بكر بن أبي شيبة. قال: حدثنا معلى بن منصور عن عبد الله بن جعفر، عن عثمان بن محمد والترمذي (١٣٢٥) قال: حدثنا نصر بن علي الجهضمي. قال: حدثنا الفضيل بن سليمان، عن عمرو بن أبي عمرو، والنسائي في الكبرى (الورقة ٧٧) قال: أخبرنا محمد بن عبد الرحمن بن أبو يحيى البغدادي. قال: حدثنا معلى بن منصور. قال: حدثنا داود بن خالد (ح) وأخبرنا أبو داود سليمان بن سيف الحراني. قال: حدثنا أبو على، هو الحنفي، قال: حدثنا بن أبي ذئب. قال: حدثنا عثمان بن محمد الأخنسي. وقال أبو عبد الرحمن النسائي: عثمان بن محمد الأخنسي ليس بذلك القوي، وإنماذكرناه لئلا يخرج عثمان من الوسط، ويجعل ابن أبي ذئب، عن سعيد. (ح) وأخبرنا محمد بن عبد الرحيم. قال: أخبرنا أبو سلمة الخزاعي منصور بن سلمة قال: حدثنا عبد الله بن جعفر، هو المخرمي، عن عثمان بن محمد (قال أبو سلمة: وقد ذكره مرة أو مرتين، عن الأعرج والمقبري) . وفي رواية ابن حيوة، عن النسائي (تحفة الأشراف) (٩/١٢٩٩٥) عن محمد بن مثنى، عن صفوان بن عيسى، عن عبد الله بن جعفر، عن محمد بن عثمان الأخنسي، قال: والصواب عثمان بن محمد.\nأربعتهم - عبد الله بن سعيد، وعثمان بن محمد، وعمرو بن أبي عمرو، وداود بن خالد - عن سعيد المقبري، فذكره.\nليس فيه: عبد الرحمن الأعرج - وقال الترمذي: هذا حديث حسن غريب من هذ الوجه.","vol":"10","page":165},{"text":"٧٦٥٥ - (د) بريدة بن الحصيب - ﵁ - أن رسولَ الله - ﷺ- قال: «القضاة ثلاثة: وَاحدٌ في الجنة، واثنان في النار، فأما الذي في الجنة: ⦗١٦٧⦘ فَرَجُلٌ عرف الحق وقضى به، ورَجُلٌ عرَف الحق فَجَارَ في الحكم، فهو في النار، ورجلٌ قضى لِلَّناس على جَهْل، فهو في النار» أخرجه أبو داود (١) .\nوذكر رزين رواية قال: «فأمَّا الذي في الجنة: فهو رجلٌ قضى بكتاب الله وسنة نبيه، لا يألو عن الحقِّ، وأما اللذان في النار: فرُجلٌ قضى بجور، وآخر افترى على القضاء فقضى بغير علم» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يألو) فلان لا يألو في كذا، أي: لا يقصِّر فيه.\n_________\n(١) رقم (٣٥٧٣) في الأقضية، باب في القاضي يخطئ، ورواه أيضًا الطبراني وأبو يعلى من حديث ابن عمر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١-أخرجه أبو داود (٣٥٧٣) قال حدثنا محمد بن حسان السمتي، وابن ماجة (٢٣١٥) قال: حدثنا إسماعيل بن توبة. والنسائي في الكبرى تحفة الأشراف (٢٠٠٩) عن إبراهيم بن يعقوب الجوزجاني، عن سعيد بن سليمان.\nثلاثتهم - محمد، وإسماعيل، وسعيد - عن خلف بن خليفة، عن أبي هاشم.\n٢- وأخرجه الترمذي (٢٣٢٢) قال حدثنا محمد بن إسماعيل، قال: حدثني الحسن بن بشر، قال: حدثنا شريك، عن الأعمش، عن سعيد بن عبيدة.\nكلاهما -أبو هاشم، وسعد - عن ابن بريدة، فذكره.","vol":"10","page":166},{"text":"٧٦٥٦ - (ت) عبد الله بن موهب - ﵀ - أن عثمان بن عفان قال لابن عمر: اقْضِ بين الناس، قال: أَوَ تُعَافِيني يا أمير المؤمنين؟ قال: وما تكره من ذلك وقد كان أبوكَ يقضي؟ قال: لأني سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ كان قاضيًا فقضى بالعَدْلِ، فَبَالْحَرِيِّ أن ينقلبَ منه كَفَافًا، فما راجَعَهُ بعد ذلك» أخرجه الترمذي (١) . ⦗١٦٨⦘\nوفي رواية ذكرها رزين عن نافع: أنَّ ابنَ عمرَ قال لعثمان: «يا أمير المؤمنين، لا أَقْضي بين رَجُلَيْن، قال: فإن أباك كان يقضي، فقال: إن أبي لو أشكل عليه شيء سألَ رسولَ الله - ﷺ-، ولو أشكل على رسولِ الله - ﷺ- شيء سأل جبريل ﵇، وإنِّي لا أَجِدُ مَنْ أسأله، وسمعتُ رسولَ الله - ﷺ- يقول: من عَاذَ بالله، فقد عاذَ بعظيم، وسمعتُه يقول: من عَاذ بالله فأعيذُوه، وإني أعوذ بالله أن تَجْعَلني قَاضِيًا، فأعفاه، وقال: لا تُخْبِرْ أحدًا» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالحريِّ) فلانٌ حَرِيٌّ أن يكرَم، وبالحرَى أن يُكْرَم، أي: هو أهل لذلك.\n(عاذ) به: إذا لجأ إليه، واحتمى بجانبه.\n_________\n(١) رقم (١٣٢٢) في الأحكام، باب ما جاء عن رسول الله ﷺ في القاضي من حديث عبد الملك بن أبي جميلة، عن عبد الله بن موهب عن عثمان ﵁، وعبد الملك بن أبي جميلة، قال الحافظ في \" التقريب \": مجهول، وقال في \" التهذيب \": قال أبو حاتم: مجهول، وذكره ابن حبان في الثقات، وقال الترمذي: هذا حديث غريب، وليس إسناده عندي بمتصل، وقال المنذري في \" الترغيب والترهيب \" ٣ / ١٣٢ في كتاب القضاء بعد نقل كلام الترمذي هذا: وهو كما قال، فإن عبد الله بن موهب لم يسمع من عثمان ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه الترمذي (١٣٢٢) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا المعتمر بن سليمان، قال: سمعت عبد الملك يحدث عن عبد الله بن موهب، فذكره.\nوقال الترمذي: حديث بن عمرو حديث غريب، وليس إسناده. عندي بمتصل، وعبد الملك الذي روى عنه المعتمر هذا، وهو عبد الملك بن أبي جميلة.\nوبنحوه. أخرجه أحمد (١/٦٦) (٤٧٦) قال: حدثنا عفان، قال: حدثنا ابن سلمة، قال: أنبأنا أبو سنان، عن يزيد بن موهب، فذكره.","vol":"10","page":167},{"text":"٧٦٥٧ - (د) عبد الرحمن بن بشير الأزرق قال: «دخَلَ رَجُلانِ من أبوابِ كِنْدَة - وأبو مسعود الأنصاري جالس في حَلْقَة - فقالا: ألا رَجُل ينفذ بيننا؟ فقال رجل من الحَلْقَة: أنا، فأخذ أبو مسعود كَفًَّا من حصَى فرماه به، ثم قال: مَهْ؟! إنه كان يَكره التَسرُّع إلى الحكم» . أخرجه أبو داود (١) .\n⦗١٦٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينفذ بيننا) رجل نافذ في أمره، أي: ماضٍ، أمره نافذ: مطاع، وقولهم: أنى يُنفذ ما قال؟ أي بالمخرج منه.\n_________\n(١) رقم (٣٥٧٧) في الأقضية، باب في طلب القضاء والتسرع إليه، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٥٧٧) قال: حدثنا محمد بن العلاء ومحمد بن المثنى، قالا: أخبرنا أبو معاوية، عن الأعمش، عن رجاء الأنصاري، عن عبد الرحمن بن بشر الأنصاري الأزرق، فذكره.","vol":"10","page":168},{"text":"<span data-type=\"title\" id=toc-1679>الفصل الثاني: في الحاكم العادل والجائر</span>\n٧٦٥٨ - (ت د) أنس - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «منْ ابْتَغى القضاءَ وسأل فيه شفعاءَ، وُكِل إلى نفسه، ومَن أُكرِهَ عليه، أنزل الله عليه ملَكًا يُسَدِّده» .\nوفي رواية: «من سأل القضاءَ وُكِلَ إلى نفسه، وَمَنْ جُبِرَ عليه، ينزل عليه ملك يُسَدّدهُ» أخرجه الترمذي.\nوفي رواية أبي داود قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ طَلَبَ القضاء واستعان عليه، وُكل إليه، ومَنْ لَم يطلبه، ولم يَسْتَعِنْ عليه، أنزل الله مَلَكًا يُسَدِّده» (١) .\n_________\n(١) رواه أبو داود رقم (٣٥٧٨) في الأقضية، باب في طلب القضاء والتسرع إليه، والترمذي رقم (١٣٢٣) و(١٣٢٤) في الأحكام، باب ما جاء عن رسول الله ﷺ في القاضي، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال، قال الحافظ: وله طرق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١١٨) قال:حدثنا وكيع. وفي (٣/٢٢٠) قال:حدثنا أسود بن عامر، وأبو داود (٣٥٧٨) قال:حدثنا محمد بن كثير. وابن ماجة (٢٢٣٠٩) قال:حدثنا علي بن محمد،،ومحمد بن إسماعيل، وقالا:حدثنا وكيع والترمذي (١٣٢٣) قال:حدثنا هناد،قال:حدثنا وكيع.\nثلاثتهم - وكيع، وأسود، وابن كثير - قالوا: حدثنا إسرائيل،عن عبد الأعلى بن عامر الثعلبي، عن بلال بن أبي موسى،فذكره.\nورواية الترمذي الثانية: أخرجها برقم (١٣٢٤) قال:حدثنا عبد الله بن عبد الرحمن،قال:أخبرنا يحيى بن حماد،عن أبي عوانة، عن عبد الأعلى الثعلبي،عن بلال بن مرداس الفزاري عن خيثمة،فذكره.\nوقال الترمذي: هذا حديث حسن غريب، وهو أصح من حديث إسرائيل عن عبد الأعلى.","vol":"10","page":169},{"text":"٧٦٥٩ - (د) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «مَنْ طَلَبَ قضاء المسلمين حتى يناله، ثم غَلَبَ عَدْلُهُ جَوْرَه، فله الجنة، ومَنْ غَلَبَ جَورُه عدلَه، فله النار» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥٧٥) في الأقضية، باب في القاضي يخطئ، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٥٧٥) قال:حدثنا عباس العنبري قال حدثنا عمر بن يونس،قال:حدثنا ملازم ابن عمرو،قال:حدثني موسى بن نجدة عن جده يزيد بن عبد الرحمن، وهو أبو كثير،فذكره.","vol":"10","page":170},{"text":"٧٦٦٠ - (ط) سعيد بن المسيب - ﵀ - «أن مُسْلِمًا ويَهُودِيًا اختصما إلى عمر، فرأى الحقَّ لليهودي، فقضى له عمرُ به، فقال له اليهوديُّ: والله لقد قَضَيتَ بالحقِّ، فضربه عمر بالدِّرَّة، وقال: وما يُدريك؟ فقال اليهوديُّ: والله إنَّا نجد في التوراة أنهُ ليس من قاضٍ يقضي بالحق إلا كان عن يمينه مَلَك وعن شماله مَلَك يُسَدِّدانه، ويُوفِّقَانِه للحق ما دام مع الحق، فإذا ترك الحقَّ عَرَجا وتركاه» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧١٩ في الأقضية، باب الترغيب في القضاء بالحق، وفي سماع سعيد بن المسيب من عمر بن الخطاب خلاف، والأكثر على أنه لم يسمع منه، قال الحافظ في \" التهذيب \" ٤ / ٨٧: وقد وقع لي حديث بإسناد صحيح لا مطعن فيه، فيه تصريح لسماعه من عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (١٤٦١) عن يحيى بن سعيد، عن سعيد بن المسيب، فذكره.","vol":"10","page":170},{"text":"٧٦٦١ - (ت) [عبد الله] بن أبي أوفى - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن الله مع القاضي ما لم يَجُرْ، فإذا جار: تخلَّى عنه، ولزمه الشيطانُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٣٠) في الأحكام، باب ما جاء في الإمام العادل، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال، ورواه أيضًا الطبراني عن ابن مسعود مرفوعًا بلفظ: \" إن الله مع القاضي ما لم يحف عمدًا \"، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢٣١٢) قال:حدثنا أحمد بن سنان،قال:حدثنا محمد بن بلال، عن عمران القطان،عن حسين،-يعني أبو عمران -. عن أبي إسحاق الشيباني،فذكره.\nوأخرجه الترمذي (١٣٣٠) قال: حدثنا عبد القدوس بن محمد،أبو بكر العطار،قال:حدثنا عمرو بن عاصم، قال:حدثنا عمران القطان،عن أبي إسحاق الشيباني (ليس فيه حسين بن عمران) .\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث عمران القطان.","vol":"10","page":170},{"text":"<span data-type=\"title\" id=toc-1680>الفصل الثالث: في أجر المجتهد</span>\n٧٦٦٢ - (خ م د) عمرو بن العاص - ﵁ - قال: قال رسولُ الله - ﷺ-: «إِذا حكم الحاكم فاجتهد فأصاب، فله أجران، وإذا حكم فاجتهد فأخطأ، فله أجر» .\nقال راويه: فحدثت أبا بكر بن حزم، فقال: هكذا حدَّثني أبو سلمةَ عن أبي هريرة، أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) رواه البخاري ١٣ / ٢٦٨ في الاعتصام، باب أجر الحاكم إذا اجتهد فأصاب أو أخطأ، ومسلم رقم (١٧١٦) في الأقضية، باب بيان أجر الحاكم إذا اجتهد فأصاب أو أخطأ، وأبو داود رقم (٣٥٧٤) في الأقضية، باب في القاضي يخطئ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٩٨) قال:حدثنا عبد الله بن يزيد،قال:حدثنا حيوة، وفي (٤/٢٠٤) قال:حدثنا أبو سلمة قال: أخبرنا بكر بن مضر. وفي (٤/٢٠٤) قال:حدثنا أبو سعيد، قال: حدثنا عبد الله بن جعفر، والبخاري (٩/١٣٢) قال:حدثنا عبد الله بن يزيد،قال:حدثنا حيوة، ومسلم (٥/١٣١) و١٣٢) قال:حدثنا:يحيى بن يحيى التميمي،قال: أخبرنا عبد العزيز بن محمد. (ح) وحدثني إسحاق بن إبراهيم ومحمد بن أبي عمر.\nكلاهما عن عبد العزيز بن محمد. (ح) وحدثني عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا مروان، (يعني ابن محمد الدمشقي) قال:حدثنا الليث بن سعد. وأبو داود (٣٥٧٤) قال:حدثنا عبد الله بن عمر بن ميسرة. قال:حدثنا عبد العزيز،يعني ابن محمد. وابن ماجة (٢٣١٤) قال:حدثنا هشام بن عمار، قال: حدثنا عبد العزيز بن محمد الدراوردي،والنسائي في الكبرى (الورقة ٧٧ب) قال أخبرنا إسحاق بن إبراهيم،قال: أخبرنا عبد العزيز بن محمد. (ح) وأخبرنا إسحاق بن إبراهيم،قال: أخبرنا المقرئ،قال:حدثنا حيوة بن شريح.\nخمستهم - حيوة بن شريح، وبكر، وعبد الله بن جعفر، وعبد العزيز، والليث - عن يزيد بن عبد الله بن أسامة بن الهاد، عن محمد بن إبراهيم بن الحارث،عن بسر بن سعيد، عن أبي قيس، فذكره.\n* لم يذكر بكر بن مضر - ولا (يحيى بن يحيى) حديث أبي هريرة.","vol":"10","page":171},{"text":"٧٦٦٣ - (ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا حكم الحاكم فاجتهد فأصاب، فله أجران، وإذا حكم فاجتهد فأخطأ، فله أجر واحد» أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (١٣٢٦) في الأحكام، باب ما جاء في القاضي يصيب ويخطئ، والنسائي ٨ / ٢٢٤ في القضاء، باب الإصابة في الحكم، وهو حديث صحيح، ورواه البخاري ومسلم من حديث عبد الله بن عمر، وأبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٣٢٦) قال: حدثنا الحسين بن مهدي،والنسائي (٨/٢٣) قال: أخبرنا إسحاق بن منصور.\nكلاهما - الحسين، وإسحاق - قالا:حدثنا عبد الرزاق قال: أخبرنا معمر،عن سفيان الثوري، عن يحيى بن سعيد، عن أبي بكر بن محمد بن عمرو بن حزم، عن أبي سلمة، فذكره.","vol":"10","page":171},{"text":"٧٦٦٤ - (ط) يحيى بن سعيد «أن أبا الدرداءِ كَتَبَ إلى سَلْمانَ الفارسيِّ - ﵄ -: أن هَلُمَّ إلى الأرضِ المقدَّسةِ، فكتبَ إِليه سلمانُ: ⦗١٧٢⦘ إنَّ الأرضَ لا تُقَدِّسُ أحدًا، وإنما يُقَدِّسُ الإِنسانَ عَملُهُ، وقد بلغني أنك جُعِلْتَ طبيبًا تُدَاوِي، فإن كنتَ تُبْرِئُ فَنِعِمَّا لك، وإن كنتَ مُتَطَبِّبًا، فاحذر أن تقتل إنسانًا فتدخُلَ النار، فكان أبو الدرداء إذا قضى بين اثنين، ثم أدبرا عنه، نَظَرَ إليهما، فقال: مُتَطَبِّب واللهِ، ارجعا إِليَّ، أعِيدَا عليَّ قصتَكُما» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (متطبِّبًا) الطبيب في الأصل: الحاذق بالأمور، العارف بها، وقد كنى به هاهنا عن القضاء والحكم بن الخصوم، وإنما كنى به عنه لأنه بمنزلة القاضي بين الخصوم، وفصل الحكم بينهم بمنزلة الطبيب من إصلاح البدن، والمتطبِّب: الذي يعاني الطب وهو لا يعرفُهُ معرفةً جيدة.\n_________\n(١) ٢ / ٧٦٩ في الوصية، باب جامع القضاء وكراهيته، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": لكن أخرجه الدينوري في المجالسة من وجه آخر عن يحيى بن سعيد عن عبد الله بن هبيرة قال: كتب أبو الدرداء إلى سلمان الفارسي أن هلم إلى الأرض المقدسة ... الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١٥٣٩) عن يحيى بن سعيد، فذكره.\nوقال الزرقاني في شرح الموطأ (٤/٩٣) وهذا منقطع، لكن أخرجه الدينوري في المجالسة من وجه آخر عن يحيى بن سعيد، عن عبيد الله بن هبيرة.","vol":"10","page":171},{"text":"<span data-type=\"title\" id=toc-1681>الفصل الرابع: في الرِّشوة</span>\n٧٦٦٥ - (ت د) أبو هريرة وعبد الله بن عمر - ﵃ - أنَّ ⦗١٧٣⦘ رسولَ الله - ﷺ-: «لَعَنَ الراشِي والمرتشي في الحكم» أخرجه الترمذي (١) . وأخرجه أبو داود عن ابن عمر وحده (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الراشي): الذي يعطى الرشوة، و(المرتشي): الذي يأخذها، وإنما يلحقهما اللعن معًا إذا استويا في القصد، فرشا المعطي لينال به باطلًا، ويتوصل به إلى ظلم، فأما إذا أعطى ليتوصل به إلى حق، أو يدفع به عن نفسه ظلمًا، فإنه غير داخل في هذا الوعيد، وأما المرتشي: فإن الرشوة على الحاكم حرام أبطل بها حقًا أو دفع بها باطلًا.\n_________\n(١) رقم (١٣٣٦) في الأحكام، باب ما جاء في الراشي والمرتشي في الحكم، وهو حديث صحيح.\n(٢) رواه أبو داود رقم (٣٥٨٠) في الأقضية، باب في كراهية الرشوة، ورواه أيضًا ابن ماجة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١- عن أبي هريرة، أخرجه أحمد (٢/٣٨٧) قال: حدثنا عفان، والترمذي (١٣٣٦) قال: حدثنا قتيبة.\nكلاهما - عفان، وقتيبة - قالا: حدثا أبو عوانة، عن عمر بن أبي سلمة، عن أبيه، فذكره.\nوقال الترمذي: حديث حسن صحيح:.\n٢- وعن عبد الله بن عمرو، أخرجه أحمد (٢/١٦٤) (٦٥٣٢) قال: حدثنا وكيع. وفي (٢/١٩٠) (٦٧٧٨) قال: حدثنا حجاج. (ح) ويزيد. وفي (٢/١٩٠) (٦٧٧٩) و٢/١٩٤) (٦٨٣٠) قال: حدثنا عبد الملك بن عمرو، وفي (٢/٢١٢) (٦٩٨٤) قال: حدثنا أبو نعيم وأبو داود (٣٥٨٠) قال: حدثنا أحمد بن يونس. وابن ماجة (٢٣١٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (١٣٣٧) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا أبو عامر العقدي.\nستتهم - وكيع، وحجاج بن محمد، ويزيد بن هارون، وعبد الملك بن عمرو أبو عامر العقدي، وأبونعيم، وأحمد بن يونس - عن ابن أبي ذئب، عن خاله الحارث بن عبد الرحمن، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"10","page":172},{"text":"٧٦٦٦ - (ت) معاذ بن جبل - ﵁ - قال: بَعَثَني رسولُ الله - ﷺ- إِلى اليمن، فَلَمَّا سِرْتُ أرسَلَ في أَثري، فَرُدِدتُ، فقال: أتدري: لِمَ بَعَثْتُ إليك؟ لا تُصِيبَنَّ شيئًا بغير إذني، فإنه غُلول ﴿ومن يَغْلُلْ يَأْتِ بِمَا غَلَّ يومَ القيامة﴾ [آل عمران: ١٦١] لهذا دَعَوتكَ، فامْضِ لِعَمَلِكَ» أخرجه الترمذي (١) .\n⦗١٧٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غلول) الغلول: الخيانة في الغنيمة.\n_________\n(١) رقم (١٣٣٥) في الأحكام، باب في هدايا الأمراء، وفي سنده داود بن يزيد الأودي الزعافري، وهو ضعيف، ولكن في الباب من حديث عدي بن عميرة وأبي هريرة عند مسلم، ومن حديث المستورد بن شداد عند أبي داود بمعناه، فهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٣٣٥) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة عن داود بن يزيد الأودي، عن المغيرة بن شبيل، عن قيس بن أبي حازم فذكره.\nوقال الترمذي: حديث غريب، لا نعرفه إلا من هذا الوجه.","vol":"10","page":173},{"text":"<span data-type=\"title\" id=toc-1682>الفصل الخامس: في آداب القاضي</span>\n٧٦٦٧ - (د ت) علي بن أبي طالب - ﵁ - قال: «بَعَثَني رسولُ الله - ﷺ- إلى اليمن قاضيًا، فقلتُ: يا رسولَ الله، تُرْسِلُني وأنا حَدَثُ السّن، ولا عِلْمَ لي بالقضاء؟ فقال: إِن الله سَيَهْدِي قلبكَ، ويُثَبِّتُ لسانك، فإذا جلس بين يديك الخصمان، فلا تَقْضِيَنَّ حتى تَسْمَعَ من الآخر، كما سمعتَ من الأول، فإنه أحْرَى أن يتبَّينَ لك القضاءُ، قال: فما زِلْتُ قاضيًا، أو ما شككتُ في قضاء بعدُ» أخرجه أبو داود.\nوأخرجه الترمذي، قال: قال لي رسولُ الله - ﷺ-: «إذا تقاضى إِليك رجلان، فلا تَقْضِ للأَول ...» وذكر الحديث (١) .\n_________\n(١) رواه أبو داود رقم (٣٥٨٢) في الأقضية، باب كيف القضاء، والترمذي رقم (١٣٣١) في الأحكام، باب ما جاء في القاضي لا يقضي بين الخصمين حتى يسمع كلامهما، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٩٠) (٦٩٠) (و١/١٤٣) (١٢١٠) و١/١٥٠) (١٢٨٤) قال: حدثنا حسين بن علي،عن زائدة. وفي (١/٩٦) (٧٤٥) قال:حدثنا وكيع عن شريك. وفي (١/١١١) (٨٨٢) قال:حدثنا أسود بن عامر،قال:حدثنا شريك. وأبو داود (٣٥٨٢) قال:حدثنا عمرو بن عون،قال: أخبرنا شريك، والترمذي (١٣٣١) قال:حدثنا هناد،قال:حدثنا حسين الجعفي،عن زائدة. وعبد الله بن أحمد (/١٤٩) (١٢٧٩) قال:حدثني محرز بن عون بن أبي عون،قال:حدثنا شريك، وفي (١٢٨٠) قال:حدثني أبو الربيع الزهراني،وحدثنا علي بن حكيم الأودي. وحدثنا محمد بن جعفر الوركاني. وحدثنا زكريا بن يحيى بن زحمويه. وحدثنا عبد الله بن عامر بن زرارة الحضرمي، وحدثنا داود بن عمرو الضبي. قالوا:حدثنا شريك وفي (٢١٨١ و١٢٨٢) قال:حدثنا محمد بن سليمان بن لوين، قال:حدثنا محمد بن جابر. (ح) قال لوين: وحدثنا شريك،وفي (١/١٥٠) (١٢٨٤) قال حدثني أبو بكر بن أبي شيبة. قال:حدثنا حسين بن علي،عن زائدة.\nثلاثتهم - زائدة، وشريك، ومحمد بن جابر - عن سماك، عن حنش، فذكره.\nوقال الترمذي: هذا حديث حسن.","vol":"10","page":174},{"text":"٧٦٦٨ - (د) عبد الله بن الزبير - ﵄ - قال: «قضى رسولُ الله - ﷺ-: أن الخصمين يقعدان بين يَدَي الحكَم» . ⦗١٧٥⦘\nأخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥٨٨) في الأقضية، باب كيف يجلس الخصمان بين يدي القاضي، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/٤) قال: حدثنا خلف بن الوليد، وأبو داود (٣٥٨٨) قال: حدثنا أحمد بن يحيى منيع.\nكلاهما - خلف، وابن منيع - عن عبد الله بن المبارك، قال: حدثنا مصعب بن ثابت، فذكره.\nقلت: فيه مصعب بن ثابت، ضعيف الحديث، وقال: عنه الحافظ في التهذيب (١٠/١٥٩) قال الذهبي تفرد عنه ابن المبارك وهو الأول ارسل عن جده.","vol":"10","page":174},{"text":"٧٦٦٩ - (خ م د ت س) أبو بكرة - ﵁ - قال ابنه عبد الرحمن بن أبي بكرة: كتَبَ أبي، وكتبتُ له إلى ابنه عبد الله بن أبي بكرة وهو قاض بسِجِسْتان «أن لا تَحْكُمَ بين اثنين وأنت غضبان، فإني سمعتُ رسولَ الله - ﷺ- يقول: لا يحكم أحد بين اثنين وهو غضبان» .\nوفي رواية: «لا يَقْضِيَنَّ حكم بين اثنين وهو غضبان» أخرجه البخاري ومسلم والترمذي والنسائي.\nوفي رواية أبي داود: أنه كتب إلى ابنه، قال: قال رسولُ الله - ﷺ-: «لا يقضي الحكَم بين اثنين وهو غضبان» .\nوفي أخرى للنسائي: قال عبد الرحمن بن أبي بكرة: كتبَ إليَّ أبو بكرة يقول: سمعتُ رسولَ الله - ﷺ- يقول: «لا يَقْضِيَنَّ في قضاء بقضاءَين ولا يَقْضِيَنَّ أحد بين خصمين وهو غضبان» (١) .\n_________\n(١) رواه البخاري ١٣ / ١٢٠ و١٢١ في الأحكام، باب هل يقضي الحاكم أو يفتي وهو غضبان، ومسلم رقم (١٧١٧) في الأقضية، باب كراهية قضاء القاضي وهو غضبان، والترمذي رقم (١٣٣٤) في الأحكام، باب لا يقضي القاضي وهو غضبان، وأبو داود رقم (٣٥٨٩) في الأقضية، باب القاضي يقضي وهو غضبان، والنسائي ٨ / ٢٣٧ و٢٣٨ في القضاة، باب ذكر ما ينبغي للحاكم أن يجتنبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٩٢) قال:حدثنا سفيان. وأحمد (٥/٣٦) قال: حدثنا وكيع. قال:حدثنا سفيان (ح) وعبد الرحمن، عن سفيان. وفي (٥/٣٧) قال:حدثنا هشيم. وفي (٥/٣٨) قال:حدثنا سفيان. وفي (٥/٤٦) قال حدثنا عبد الرحمن بن محمد المحاربي. وفي (٥/٥٢) قال: حدثنا محمد بن جعفر قال: حدثنا شعبة. والبخاري (٩/٨٢) قال:حدثنا آدم،قال:حدثنا شعبة. ومسلم (٥/١٣٢) قال: حدثنا قتيبة بن سعيد،قال:حدثنا أبو عوانة. (ح) وحدثناه يحيى بن يحيى،قال: أخبرنا هشيم (ح) وحدثنا شيبان بن فروخ،قال: حدثنا حماد بن سلمة (ح) وحدثنا أبو بكر بن أبي شيبة،قال:حدثنا وكيع عن سفيان (ح) وحدثنا محمد بن المثنى،قال:حدثنا محمد بن جعفر،عن شعبة (ح) وحدثنا عبيد الله بن معاذ،قال:حدثنا أبي، عن شعبة (ح) وحدثنا أبو كريب، قال:حدثنا حسين بن علي، عن زائدة. و، أبو داود (٣٥٨٩) قال: حدثنا أحمد بن كثير،قال: أخبرنا سفيان. وابن ماجة (٢٣١٦) قال:حدثنا هشام بن عمار ومحمد بن عبد الله بن يزيد،وأحمد بن ثابت الجحدري،قالوا:حدثنا سفيان بن عيينه، والترمذي (١٣٣٤) قال:حدثنا قتيبة،قال:حدثنا أبو عوانة والنسائي (٨/٢٣٧) قال: أخبرنا قتيبة،قال: حدثنا أبو عوانة. وفي الكبرى (الورقة- ٧٨ أ) قال: أخبرنا علي بن حجر،قال: أخبرنا هشيم. ثمانيتهم - سفيان بن عيينة،وسفيان الثوري، وهشيم،وعبد الرحمن المحاربي، وشعبة،وأبو عوانة وحماد بن سلمة، وزائدة - عن عبد الملك بن عمير.\n٢- وأخرجه النسائي (٨/٢٤٧) قال: أخبرنا الحسين بن منصور بن جعفر،قال:حدثنا مبشر بن عبد الله، قال:حدثنا سفيان بن حسين، عن جعفر بن إياس.\nكلاهما - عبد الملك، وجعفر بن إياس - عن عبد الرحمن بن أبي بكرة فذكره.\n* في رواية جعفر بن إياس زاد في أوله.: «لا يقضين أحد في قضاء بقضاءين ...»","vol":"10","page":175},{"text":"٧٦٧٠ - (د) عوف بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ ⦗١٧٦⦘ «قضى بين رجلين، فقال المقضيُّ عليه لَمَّا أدبر: حَسْبيَ الله ونعم الوكيل، فقال رسولُ الله - ﷺ-: إِن الله يَلُومُ على العَجْز، ولكن عليكَ بالكَيْس، فإذا غلبك أمر، فقل حَسبيَ الله ونعم الوكيل» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٢٧) في الأقضية، باب الرجل يحلف على حقه، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٦/٢٤) قال: حدثنا حيوة بن شريح وإبراهيم بن أبي العباس. وأبو داود (٣٦٢٧) قال: حدثنا عبد الوهاب بن نجدة وموسى بن مروان الرقي. والنسائي في عمل اليوم واليلة (٦٢٦) قال: أخبرنا عمرو بن عثمان.\nخمستهم- حيوة، وإبراهيم، وعبد الوهاب، وموسى، وعمرو - عن بقية بن الوليد، وعن بحير بن سعد، عن خالد بن معدان، عن سيف، فذكره.\n* قال أبو عبد الرحمن النسائي: سيف لا أعرفه.","vol":"10","page":175},{"text":"٧٦٧١ - (خ) أبو جمرة - ﵀ - قال: «كنت أُتَرْجِمُ بين ابن عباس والناس» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) رواه البخاري تعليقًا ١٢ / ١٦٢ في الأحكام، باب ترجمة الحكام وهل يجوز ترجمان واحد وقد وصله البخاري في \" صحيحه \" ١ / ١٦٦ في العلم، باب من أجاب الفتيا بإشارة اليد والرأس وهو عند مسلم موصولًا أيضًا رقم (١٧) في الإيمان، باب الأمر بالإيمان بالله تعالى الخ ... .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (ح) (٧١٩٥) معلقا وقال الحافظ في «الفتح» (١٣/١٩٩) هذا طرف من حديث أخرجه المؤلف في العلم من رواية شعبة،عن أبي جمرة","vol":"10","page":176},{"text":"٧٦٧٢ - (خ) عمر وعلي - ﵄ - قالا: «يقضي القاضي والحاكم في المسجد، فإذا أتى على حَدٍّ أُقِيم خارج المسجد» . أخرجه البخاري في ترجمة باب بمعناه (١) .\n_________\n(١) ذكره البخاري تعليقًا ١٣ / ١٣٨ في الأحكام، باب من حكم في المسجد حتى إذا أتى على حد أمر أن يخرج من المسجد فيقام، قال الحافظ في \" الفتح \": أما أثر عمر، فوصله ابن أبي شيبة وعبد الرزاق كلاهما من طريق طارق بن شهاب، قال: أتي عمر بن الخطاب برجل في حد فقال: أخرجاه من المسجد ثم أخذاه، وسنده على شرط الشيخين، وأما أثر علي فوصله ابن أبي شيبة من طريق ابن معقل أن رجلًا جاء إلى عمر فساره، فقال: يا قنبر أخرجه من المسجد فأقم عليه الحد، وفي سنده من فيه مقال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الأحكام - باب من حكم من المسجد وقال الحافظ في «الفتح» (١٣/١٦٧) أما أثر عمر فوصله ابن أبي شيبة وعبد الرزاق كلاهما من طريق طارق بن شهاب، وسنده على شرط الشيخين وأما أثر علي: فوصله ابن أبي شيبة من طريق ابن معقل،وفي سنده من فيه مقال.","vol":"10","page":176},{"text":"<span data-type=\"title\" id=toc-1683>الفصل السادس: في كيفية الحكم</span>\n٧٦٧٣ - (د ت) الحارث بن عمرو - يرفعه إلى معاذ - ﵁ - أن النبيَّ - ﷺ- لَمَّا أراد أن يبعثَ معاذًا إلى اليمن، قال له: «كيف تقضي إذا عَرَضَ لك قضاء؟ قال: أقْضي بكتاب الله، قال: فإن لم تجد في كتاب الله؟ قال: أقضي بِسُنَّةِ رسول الله، قال: فإن لم تجد في سُنَّةِ رسول الله؟ قال: أجتهد رأيي، ولا آلُو، قال: فضرب رسولُ الله - ﷺ- صَدْرَهُ، وقال: الحمد لله الذي وَفَّق رسولَ رسولِ الله - ﷺ- لِمَا يُرضي رسولَ الله» .\nوفي رواية: «أن مُعَاذًا سألَ رسولَ الله - ﷺ-، فقال: يا رسول الله بمَ أقضي؟ قال: بكتابِ الله، قال: فإن لم أجد؟ قال: بِسُنَّةِ رسولِ الله، قال: فإن لم أجد؟ قال: استَدِقَّ الدنيا، وتَعَظَّمْ في عَيْنِكَ ما عند الله، واجتهد رأيَك، فسيسدِّدك الله للحق» أخرجه أبو داود.\nوفي رواية الترمذي: عن الحارث بن عَمرو، عن رجل من أصحاب معاذ: «أنَّ رسولَ الله - ﷺ- بعث معاذًا إلى اليمن، فقال: كيف ⦗١٧٨⦘ تَقْضي؟ ... وذكر الرواية الأولى إلى قوله: رسولَ رسولِ الله» ولم يذكر «ولا آلو» .\nوفي رواية عن الحارث عن أُناسٍ من أهل حِمْص عن معاذ عن النبيِّ - ﷺ- بنحوه (١) .\n⦗١٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أجتهد رأيي) الاجتهاد: بذلُ الوسع في طلب الأمر، والمراد به هاهنا: رد القضية التي تعرض للحاكم من طريق القياس إلى الكتاب والسنة، ولم يرد الرأي يعرض له من قبل نفسه من غير أصل كتاب ولا سُنَّةٍ، وفي هذا الحديث إثبات القياس على منكريه، وإيجاب الحكم به.\n(استدق) الدنيا: أي احتقرها واستصغرها.\n_________\n(١) رواه أبو داود رقم (٣٥٩٢) و(٣٥٩٣) في الأقضية، باب اجتهاد الرأي في القضاء، والترمذي رقم (١٣٢٧) و(١٣٢٨) في الأحكام، باب ما جاء في القاضي كيف يقضي، وقال الترمذي: هذا حديث لا نعرفه إلا من هذا الوجه، وليس إسناده عندي بمتصل، وقال الحافظ في \" التلخيص \": وقال البخاري في تاريخه: الحارث بن عمرو عن أصحاب معاذ، وعنه أبو عون لا يصح، ولا يعرف إلا بهذا، وقال الدارقطني في \" العلل \": رواه شعبة عن أبي عون هكذا، وأرسله ابن مهدي وجماعات عنه، والمرسل أصح. اهـ. وقال الحافظ: وقال ابن الجوزي في \" العلل المتناهية \": لا يصح، وإن كان الفقهاء كلهم يذكرونه في كتبهم ويعتمدون عليه، وإن كان معناه صحيحًا. أقول: وقد تلقاه بعض العلماء بالقبول، فقد قال أبو بكر ابن العربي في \" شرح الترمذي \": اختلف الناس في هذا الحديث، فمنهم من قال: إنه لا يصح، ومنهم من قال: هو صحيح، والدين القول بصحته، فإنه حديث مشهور يرويه شعبة بن الحجاج، رواه عنه جماعة من الفقهاء والأئمة، منهم يحيى بن سعيد، وعبد الله بن المبارك، وأبو داود الطيالسي، والحارث بن عمرو الهذلي الذي يروي عنه، وإن لم يعرف إلا بهذا الحديث، فيكفي برواية شعبة عنه، وبكونه ابن أخ للمغيرة بن شعبة في التعديل له والتعريف به، وغاية حظه في مرتبته أن يكون من الأفراد، ولا يقدم ذلك فيه ولا أحد من أصحاب معاذ مجهولًا، ويجوز أن يكون في الخبر إسقاط الأسماء عن جماعة، ولا يدخله ذلك في حيز الجهالة، إنما يدخل في المجهولات إذا كان واحدًا، فيقال: حدثني رجل، حدثني إنسان ولا يكون الرجل للرجل صاحبًا حتى يكون له به اختصاص، فكيف وقد زيد تعريفًا بهم أن أضيفوا إلى بلد، وقد خرج البخاري الذي شرط الصحة في حديث عروة البارقي: سمعت الحي يتحدثون عن عروة ولم يكن ذلك الحديث في جملة المجهولات، وقال مالك في القسامة: أخبرني رجال من كبراء قومه، وفي الصحيح عن الزهري: حدثني رجال عن أبي هريرة: من صلى على جنازة. أقول: وقد صححه ابن القيم في \" إعلام الموقعين \"، وممن صححه من المتأخرين الشيخ زاهد الكوثري في مقالاته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٣٠) قال: حدثنا محمد بن جعفر. وفي (٥/٢٤٢) قال: حدثنا عفان. وعبد بن حميد (١٢٤) قال: حدثنا سليمان بن حرب. والدارمي (١٧٠) قال: حدثنا يحيى بن حماد. وأبو داود (٣٥٩٣) قال: حدثنا مسلم. قال: حدثنا يحيى. والترمذي (١٣٢٨) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر، وعبد الرحمن بن مهدي.\nستتهم - محمد بن جعفر، وعفان، وسليمان، ويحيى بن حماد، ويحيى بن سعيد القطان، وابن مهدي- عن شعبة، عن أبي عون محمد بن عبيد الله الثقفي، عن الحارث بن عمرو بن أخي المغيرة بن شعبة، عن ناس من أصحاب معاذ من أهل حمص، فذكروه.\n(*) قال الترمذي: هذا حديث لا نعرفه إلا من هذا الوجه، وليس إسناده عندي بمتصل.\n* أخرجه أحمد (٥/٢٣٦) قال: حدثنا وكيع. وأبو داود (٣٥٩٢) قال: حدثنا حفص بن عمر. والترمذي (١٣٢٧) قال: حدثنا هناد. قال: حدثنا وكيع.\nكلاهما - وكيع، وحفص - عن شعبة، عن أبي عون الثقفي، عن الحارث بن عمرو، عن رجال من أصحاب معاذ، أن النبي -ﷺ- لما بعثه إلى اليمن.\nوفي رواية حفص: «..... أن رسول الله -ﷺ- لما أراد أن يبعث معاذا إلى اليمن ...» ليس فيه، أي في رواية وكيع وحفص: «عن معاذ» .\nقال الترمذي: هذا حديث لا نعرفه إلا من هذا الوجه وليس إسناده عندي بمتصل. وقال الدارقطني في «العلل»: رواه شعبة عن أبي عون هكذا، وأرسله ابن مهدي وجماعات عنه، والمرسل أصح. وقال ابن الجوزي في «العلل المتناهية»: لا يصح.\nقلت: لا يصح وقد ضعفه عشرة من الأئمة منهم البخاري والحافظ وغيرهم.","vol":"10","page":177},{"text":"٧٦٧٤ - (س) عبد الرحمن بن يزيد: قال: أكثروا على عبد الله [ابن مسعود] ذات يوم، فقال عبد الله: «إنه قد أتى علينا زمانٌ ولسنا نقضي ولَسْنَا هُنالك، ثم إنَّ الله ﷿ قَدَّرَ علينا: أنْ بلغنا ما ترون، فمن عرض له منكم قضاءٌ بعد اليوم، فليقضِ بما في كتاب الله، فإن جاءه أمرٌ ليس في كتاب الله، فَلْيَقْضِ بما قضى به نبيُّه - ﷺ-، فإن جاءَ أَمْر ليس في كتاب الله، ولا قضى به نبيُّه، فَلْيَقْضِ بما قضى به الصالحون، فإن جاءه أمرٌ ليس في كتاب الله، ولا قضى به نبيه - ﷺ-، ولا قضى به الصالحون، فليجتهد رأيَهُ، ولا يَقُلْ: إني أخاف، فإن الحلال بَيِّن، والحرام بيِّن، وبين ذلك أمورٌ مُتشابِهات (١)، فَدَعْ ما يَرِيبُكَ إلى ما لا يَريبُك» أخرجه النسائي (٢) .\n_________\n(١) في نسخ النسائي المطبوعة: مشتبهات.\n(٢) ٨ / ٢٣٠ في القضاة، باب الحكم باتفاق أهل العلم، وإسناده حسن، وقال النسائي: هذا الحديث جيد جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٢٣٠) أخبرنا محمد بن العلاء، قال: حدثنا أبو معاوية، عن الأعمش، عن عمارة - هو ابن عمير - عن عبد الرحمن بن يزيد، فذكره.\nوقال النسائي: هذا الحديث جيد جيد.","vol":"10","page":179},{"text":"٧٦٧٥ - (س) شريح القاضي أنه كتب إلى عمر يسأله، فكتب إليه: «أن اقْضِ بما في كتاب الله، فإن لم يكن في كتاب الله، فبسنَّةِ رسولِ الله - ﷺ-، فإن لم يكن في كتاب الله تعالى، ولا في سنة رسولِ الله - ﷺ-، فاقْضِ بما قضى به الصالحون، فإن لم [يكن في كتاب الله تعالى، ولا في سنة رسولِ الله - ﷺ-، ولم] يقض به الصالحون، فإن شئت فَتَقَدَّمْ، وإن شئت فتأخَّر، ولا أَرى التأخُّر إلا خيرًا لك، والسلام» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٣١ في القضاة، باب الحكم باتفاق أهل العلم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٢٣١) أخبرنا محمد بن بشار، قال: حدثنا أبو عامر، قال: حدثنا سفيان، عن الشيباني، عن الشعبي، عن شريح، فذكره.","vol":"10","page":180},{"text":"٧٦٧٦ - (د) عمر بن الخطاب (١) - ﵁ - قال - وهو على المنبر -: «يا أيها الناس، إن الرأْيَ إنما كان من رسول الله - ﷺ- مُصِيبًا، لأنَّ الله كان يُريه، وإنما هُو منا الظَّنُ والتَّكَلُّفُ» أخرجه أَبو داود (٢) .\n_________\n(١) في المطبوع: عبد الله بن عمر، وهو خطأ.\n(٢) رقم (٣٥٨٦) في الأقضية، باب في قضاء القاضي إذا أخطأ من حديث ابن شهاب عن عمر، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٥٨٦) حدثنا سليمان بن داود المهري، أخبرنا ابن وهب، عن يونس بن يزيد، عن ابن شهاب، أن عمر بن الخطاب،فذكره.\nقلت: إسناده منقطع بين الزهري، وعمر بن الخطاب.","vol":"10","page":180},{"text":"٧٦٧٧ - (خ م ط ت د س) أم سلمة - ﵂ - «أن رسولَ الله - ﷺ- سمع جَلَبةَ خَصم بباب حُجرته، فخرج إليهم، فقال: إنما أنا بشر، وإنَّه يأتيني الخصم، فلعل بعضَهم أن يكون أبلغ من بعض، فأحْسِبُ أنه صادق، فأقضي له، فمن قَضَيْتُ له بحقِّ مسلم، فإنما هي قطعة من النار، فَلْيَحْمِلْها أو يَذَرْها» . ⦗١٨١⦘\nوفي رواية أن رسولَ الله - ﷺ- قال: «إنما أنا بَشَر، وإنكم تختصمون إليَّ، ولَعَلَّ بعضكم أن يكونَ ألْحَنَ بحُجَّتِهِ من بعض، فأقضي نحو ما أسمع، فمن قضيتُ له بحَقِّ أخيه، فإنما أقْطَعُ له قطعة من النَّار» .\nوفي أخرى نحوه، وقال: «فمن قضيتُ له من [حقِّ] أخيه شيئًا فلا يأخذْه ... الحديث» أخرجه البخاري ومسلم، وأخرج الباقون الرواية الثانية.\nوفي أخرى لأبي داود: «أن رَجُلَيْنِ أتَيَا رسولَ الله - ﷺ- يَخْتَصِمانِ في مواريثَ لهما، ولم يكن لهما بَيِّنَة إلا دعواهما، فقال: لَعَلَّ بعضَكم أن يكون ألْحَنَ بحجته ... وذكر الحديث، وفي آخره: فبكى الرجلان، وقال كلُّ واحد منهما لصاحبه: حَقِّي لَكَ، فقال لهما رسولُ الله - ﷺ-: أمّا إذ فَعَلْتُما كذلكَ فاقْتَسِما، فَتَوَخَّيَا الحقَّ، ثم اسْتَهما، ثم تحالا» .\nوفي أخرى لأبي داود بهذا، قالت: «يختصمان في مواريثَ وأشياءَ قد دَرَسَتْ، فقال: إني إنما أقضي بينكما برأيي فيما لم يُنزَلْ عليَّ فيه» (١) .\n⦗١٨٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ألحن) فلان ألحن بحجته من فلان: أقوم بها منه، وأقدر عليها، من اللحَن - بفتح الحاء - الفطنة، فأما لَحْن الكلام، فهو ساكن الحاء، قاله الخطابي.\n(فتوخيا واسْتَهما) التوخِّي: قصد الحق واعتماده، والاستهام: الاقتراع، أي: اقترعا على ما قد اختصمتما فيه بعد أن تقسماه، ولم يقنع لهما بالتوخِّي حتى ضم إليه القرعة، لأن التوخِّي إنما هو غالب الظن، والقرعة: نوع من البيِّنة، فهي أقوى من التوخِّي، ثم أمرهما بعد ذلك بالتحليل، ليكون انفصالهما عن يقين وطيبة نفس، لأن التحليل إنما يكون فيما هو في الذمة.\n_________\n(١) رواه البخاري ٥ / ٢١٢ في الشهادات، باب من أقام البينة بعد اليمين، وفي المظالم، باب إثم من خاصم في باطل وهو يعلمه، وفي الحيل، باب إذا غصب جاريته فزعم أنها ماتت فقضى بقيمة الجارية الميتة ثم وجد صاحبها فهي له، وفي الأحكام، باب موعظة الإمام للخصوم، وباب من قضى له بحق أخيه فلا يأخذه، وباب القضاء في كثير المال وقليله، ومسلم رقم (١٧١٣) في الأقضية، باب الحكم بالظاهر واللحن بالحجة، والموطأ ٢ / ٧١٩ في الأقضية، باب الترغيب في القضاء بالحق، وأبو داود رقم (٣٥٨٣) و(٣٥٨٤) في الأقضية، باب في قضاء القاضي إذا أخطأ، والترمذي رقم (١٣٣٩) في الأحكام، باب ما جاء في التشديد على من يقضى له، والنسائي ٨ / ٢٣٣ في القضاة، باب الحكم بالظاهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٤٤٨) عن هشام بن عروة. والحميدي (٢٩٦) قال: حدثنا سفيان. قال: حدثنا هشام بن عروة. وأحمد (٦/٢٠٣) قال: حدثنا يحيى، عن هشام. وفي (٦/٢٩٠) قال: حدثنا أبو معاوية. قال: حدثنا هشام. وفي (٦/٣٠٧) قال: حدثنا وكيع. قال: حدثنا هشام بن عروة. وفي (٦/٣٠٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري. (ح) وحدثنا يعقوب. قال: حدثني أبي، عن صالح. قال ابن شهاب. والبخاري (٣/١٧١) و(٩/٨٩) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني إبراهيم بن سعد، عن صالح، عن ابن شهاب. وفي (٣/٢٣٥ و٩/٨٦) قال: حدثنا عبد الله بن مسلمة، عن مالك، عن هشام بن عروة. وفي (٩/٣٢) قال: حدثنا محمد بن كثير، عن سفيان، عن هشام. وفي (٩/٩٠) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. ومسلم (٥/١٢٨ و١٢٩) قال: حدثنا يحيى بن يحيي التيميمي. قال: أخبرنا أبو معاوية، عن هشام بن عروة. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا وكيع. (ح) وحدثنا أبو كريب، قال: حدثنا بن نمير. كلاهما عن هشام بن عروة (ح) وحدثني حرملة بن يحيى، قال: أخبرنا عبد الله بن وهب. قال: أخبرني يونس، عن ابن شهاب. (ح) وحدثناه عمرو الناقد، قال: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. (ح) وحدثنا عبد بن حميد، قال: أخبربنا عبد الرزاق. قال: أخبرنا معمر. كلاهما عن الزهري. وأبو داود (٣٥٨٣) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، عن هشام بن عروة. وابن ماجة (٢٣١٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. قال: حدثنا هشام بن عروة. والترمذي (١٣٣٩) قال: حدثنا هارون بن إسحاق الهمداني. قال: حدثنا عبدة بن سليمان، عن هشام بن عروة. والنسائي (٨/٢٣٣) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا هشام بن عروة. وفي (٨/٢٤٧) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا وكيع، عن هشام بن عروة.\nكلاهما - هشام بن عروة، وابن شهاب الزهري - عن عروة بن الزبير، عن زينب بنت أبي سلمة، فذكرته.","vol":"10","page":180},{"text":"٧٦٧٨ - (د س) الأشعث بن قيس قال: إنه اشتَرى رَقِيقًا مِنْ الخُمس مِنْ عبد الله [بن مسعود] بعشرين ألفًا، فأرسَلَ عبد الله إليه في ثمنهم، فقال: إنَّما آخذهم بعشرة آلاف، قال عبد الله: فاختر رَجُلًا يكون بيني وبينك، فقال الأشعث: كُنْ أنت بيني وبين نفسك، قال عبد الله: فإني سمعتُ رسولَ الله - ﷺ- يقول: «إِذا اختلف البَيِّعَانِ، وليس بينهما بَيِّنَة، فهو ما يقول رَبُّ السِّلْعة، أو يتتاركان» .\nوفي رواية: أن ابن مسعود «بَاعَ مِن الأشعَث بن قَيْس رقيقًا» فذكر معناه، والكلام يزيد وينقص أخرجه أبو داود.\nوأخرج النسائي المُسنَدَ منه فقط. وفي رواية عن عبد الملك بن عُبَيد قال: «حضرنا أبا عبيدة بن عبد الله ⦗١٨٣⦘ ابن مسعود أَتاه رجلان تَبَايَعَا سلعة، فقال أحدهما: أخذتُها بكذا، وقال هذا: بعتها بكذا وكذا، فقال أبو عبيدة: أُتِيَ ابنُ مسعود في مثل هذا، فقال: حضرتُ رسولَ الله - ﷺ- أُتِيَ بمثل هذا، فأمَرَ البائع أن يُسْتَحلَف، ثم يختار المبتاع، فإن شاءَ أخذ، وإن شاء ترك» (١) .\n_________\n(١) رواه أبو داود رقم (٣٥١١) في البيوع، باب إذا اختلف البيعان والمبيع قائم، والنسائي ٧ / ٣٠٢ و٣٠٣ في البيوع، باب اختلاف المتابعين بالثمن، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٥١١) قال: حدثنا محمد بن يحيى بن فارس. والنسائي (٧/٣٠٢) قال: أخبرنا محمد بن إدريس.\nكلاهما - محمد بن يحيى، ومحمد بن إدريس - قالا: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي، عن أبي عميس، قال: أخبرني عبد الرحمن بن قيس بن محمد بن الأشعث، عن أبيه، عن جده، فذكره.\n(*) في رواية محمد بن إدريس: - عبد الرحمن بن محمد بن الأشعث - وليس فيها قصة الأشعث.\nقلت: عبد الرحمن بن قيس بن محمد بن الأشعث مجهول الحال كما قال الحافظ، وحفص بن غياث مجهول.","vol":"10","page":182},{"text":"<span data-type=\"title\" id=toc-1684>الفصل السابع: في الدعاوى والبيانات والأيمان</span>\n<span data-type=\"title\" id=toc-1685>البينة واليمين</span>\n٧٦٧٩ - (ت) عبد الله بن عمرو بن العاص - ﵄ - أن رسولَ الله - ﷺ- قال في خطبته: «البَيِّنةُ على المدَّعي، واليمين على المدَّعَى عليه» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٤١) في الأحكام، باب ما جاء في أن البينة على المدعي واليمين على المدعى عليه، وإسناده ضعيف، وقد أخرجه البيهقي ١٠ / ٢٥٢ من حديث ابن عباس، وحسن إسناده الحافظ في \" الفتح \" والحديث في \" الصحيحين \" بلفظ: \" لكن اليمين على المدعى عليه \" وسيأتي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٣٤١) قال: حدثنا علي بن حجر، قال: أنبأنا علي بن مسهر وغيره، عن محمد بن عبيد الله، عن عمرو بن شعيب، عن أبيه، فذكره.\n(*) قال الترمذي: هذا حديث في إسناده مقال. ومحمد بن عبيد الله العرزمي يضعف في الحديث من قبل حفظه، ضعفه ابن المبارك وغيره.\nقلت: في إسناده مجمد بن عبيد الله العرزمي. قال الحافظ: متروك.","vol":"10","page":183},{"text":"٧٦٨٠ - (خ م د ت س) عبد الله بن عباس - ﵄ - قال: إنَّ النبيَّ - ﷺ- قال: «لَوْ يُعْطَى الناسُ بِدَعَاوِيهم، لادَّعَى قوم دمَاءَ رجال ⦗١٨٤⦘ وأمْوالَهم، ولكن اليمين على المدَّعَى عليه» أخرجه مسلم.\nوله وللبخاري أن رسولَ الله - ﷺ- قضى باليمين على المدَّعى عليه.\nوللبخاري: أن امرأتين كانتا تَخْرِزانِ في بَيْت، أو في الحُجْرَةِ (١)، فخرَجتْ إحْدَاهُمَا، وقد أُنْفِذَ بإشْفىً (٢) في كَفِّها، فادَعتْ على الأخرى، فَرُفِعَ ذلك إلى ابن عباس، فقال ابن عباس: قال رسولُ الله - ﷺ-: «لَوْ يُعطَى الناسُ بِدَعْوَاهم، لَذَهَبَ دِمَاؤُهُم وأمْوَالُهُم، ذَكِّرُوها بالله، واقرؤوا عليها: ﴿إِن الذين يَشترون بِعَهْدِ الله﴾ [آل عمران: ٧٧] فذكَّروها فاعترفت، فقال ابن عباس: قال النبيُّ - ﷺ-: اليَمينُ على المدَّعَى عليه» وأخرج الترمذي وأبو داود الرواية الثانية، وأخرج النسائي الرواية الثالثة (٣) .\n_________\n(١) وفي أكثر النسخ بواو العطف: وفي الحجرة، وهو الصواب.\n(٢) الاشفى: آلة الخرز للإسكاف، ينون ولا ينون.\n(٣) رواه البخاري ٨ / ١٦٠ في تفسير سورة آل عمران، باب قوله تعالى: ﴿إن الذين يشترون بعهد الله وأيمانهم ثمنًا قليلًا﴾، وفي الرهن، باب إذا اختلف الراهن ونحوه فالبينة على المدعي واليمين على المدعى عليه في الأموال والحدود، ومسلم رقم (١٧١١) في الأقضية، باب اليمين على المدعى عليه، وأبو داود رقم (٣٦١٩) في الأقضية، باب اليمين على المدعى عليه، والترمذي رقم (١٣٤٣) في الأحكام، باب ما جاء في البينة على المدعي واليمين على المدعى عليه، والنسائي ٨ / ٢٤٨ في القضاة، باب عظة الحاكم على اليمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٤٢) (٣١٨٨) قال: حدثنا عبد الرحمن بن مهدي. وفي (١/٣٥١) (٣٢٩٢) قال: حدثنا يزيد. وفي (١/٣٦٣) (٣٤٢٧) قال: حدثنا أبو كامل. والبخاري (٣/١٨٧) قال: حدثنا خلاد بن يحيى. وفي (٣/٢٣٣) قال: حدثنا أبو نعيم. ومسلم (٥/١٢٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر. وأبو داود (٣٦١٩) قال: حدثنا عبد الله بن مسلمة القعنبي. والترمذي (١٣٤٢) قال: حدثنا محمد بن سهل بن عسكر البغدادي، قال: حدثنا محمد بن يوسف. والنسائي (٨/٢٤٨) قال: أخبرنا علي بن سعيد بن مسروق، قال: حدثنا يحيي بن أبي زائدة.\nتسعتهم - عبد الرحمن، ويزيد، وأبو كامل، وخلاد، وأبو نعيم، ومحمد بن بشر، والقعنبي، ومحمد بن يوسف، ويحيى بن أبي زائدة -عن نافع بن عمر.\n٢- وأخرجه أحمد (١/٣٥٦) (٣٣٤٨) قال: حدثنا وكيع، عن محمد بن سليم.\n٣- وأخرجه البخاري (٦/٤٣) قال: حدثنا نصر بن علي بن نصر، قال: حدثنا عبد الله بن داود. ومسلم (٥/١٢٨) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح، قال: أخبرنا ابن وهب. وابن ماجة (٢٣٢١) قال: حدثنا حرملة بن يحيى المصري. قال: حدثنا عبد الله بن وهب. والنسائي في الكبرى «تحفة الأشراف» (٥٧٩٢) عن محمد بن عبد الأعلى، عن خالد بن الحارث. ثلاثتهم - عبد الله بن داود، وعبد الله بن وهب، وخالد بن الحارث - عن ابن جريج.\nثلاثتهم - نافع بن عمر، ومحمد بن سليم، وابن جريج - عن عبد الله بن أبي مليكة، فذكره.\n(*) رواية محمد بن سليم، وخلاد، وأبي نعيم، ومحمد بن بشر، والقعنبي، ومحمد بن يوسف، مختصرة على: «أن النبي -ﷺ- قضى أن اليمين على المدعى عليه» .","vol":"10","page":183},{"text":"<span data-type=\"title\" id=toc-1686>القضاء بالشاهد واليمين</span>\n٧٦٨١ - (م د) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- «قضى بيمين وشاهِد» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (١٧١٢) في الأقضية، باب القضاء باليمين والشاهد، وأبو داود رقم (٣٦٠٧) في الأقضية، باب القضاء باليمين والشاهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.\n١ - أخرجه أحمد (١/٢٤٨) (٢٢٢٤) و(١/٣١٥) (٢٨٨٨) و(١/) (٢٩٦٩) قال: حدثنا زيد بن الحباب. وفي (١/٣٢٣) (٢٩٧٠) قال: حدثني عبد الله بن الحارث. ومسلم (٥/١٢٨) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، قالا: حدثنا زيد - وهو ابن حباب -. وأبو داود (٣٦٠٨) قال: حدثنا عثمان بن أبي شيبة، والحسن بن علي، أن زيد بن الحباب حدثهم. وابن ماجة (٢٣٧٠) قال: حدثنا أبو إسحاق الهروي إبراهيم بن عبد الله بن حاتم، قال: حدثنا عبد الله بن الحارث المخزومي. والنسائي في الكبرى «تحفة الأشراف» (٦٢٩٩) عن عبيد الله بن سعيد، عن عبد الله بن الحارث، كلاهما - زيد بن حباب، وعبد الله بن الحارث - عن سيف بن سليمان المكي، عن قيس بن سعد.\n٢ - وأخرجه أبو داود (٣٦٠٩) قال: حدثنا محمد بن يحيى، وسلمة بن شبيب، قالا: حدثنا عبد الرزاق، قال: أخبرنا محمد بن مسلم.\nكلاهما - قيس بن سعد، ومحمد بن مسلم - عن عمرو بن دينار، فذكره.","vol":"10","page":184},{"text":"٧٦٨٢ - (د ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «قضى باليمينِ مع الشَّاهدِ الواحدِ» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٣٦١٠) و(٣٦١١) في الأقضية، باب القضاء باليمين والشاهد، والترمذي رقم (١٣٤٣) في الأحكام، باب ما جاء في اليمين مع الشاهد، وهو حديث حسن، وقال الترمذي: وهذا حديث حسن غريب، وفي الباب عن علي وجابر وابن عباس وسرَّق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦١٠) قال: حدثنا أحمد بن أبي بكر أبو مصعب الزهري. قال: حدثنا الدراوردي. وفي (٣٦١١) قال: حدثنا محمد بن داود الإسكندراني. قال: حدثنا زياد - يعني ابن يونس. قال: حدثني سليمان بن بلال. وابن ماجة (٢٣٦٨) قال: حدثنا أبو مصعب المديني أحمد بن عبد الله الزهري، ويعقوب بن إبراهيم الدورقي. قالا: حدثنا عبد العزيز بن محمد الدراوردي. والترمذي (١٣٤٣) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا عبد العزيز بن محمد.\nكلاهما - عبد العزيز الدراوردي، وسليمان بن بلال - عن ربيعة بن أبي عبد الرحمن، عن سهيل بن أبي صالح، عن أبيه، فذكره.\n(*) قال سليمان بن بلال: فلقيت سهيلا فسألته عن هذا الحديث. فقال: ما أعرفه. فقلت له: إن ربيعة أخبرني به عنك. قال: فإن كان ربيعة أخبرك عني فحدث به عن ربيعة عني.\n(*) وقال أبو داود: وزادني الربيع بن سليمان المؤذن في هذا الحديث. قال: أخبرني الشافعي، عن عبد العزيز. قال: فذكرت ذلك لسهيل. فقال: أخبرني ربيعة، وهو عندي ثقة، أني حدثته إياه، ولا أحفظه. قال عبد العزيز: وقد كان أصابت سهيلا علة أذهبت بعض عقله ونسي بعض حديثه فكان سهيل بعد يحدثه عن ربيعة عنه، عن أبيه.","vol":"10","page":185},{"text":"٧٦٨٣ - (ت) جابر بن عبد الله - ﵄ - أن النبيَّ - ﷺ- «قضى باليمينِ مع الشاهدِ الواحدِ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٤٤) في الأحكام، باب ما جاء في اليمين مع الشاهد، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٠٥) . وابن ماجة (٢٣٦٩) قال: حدثنا محمد بن بشار. والترمذي (١٣٤٤) قال: حدثنا محمد بن بشار، ومحمد بن أبان.\nثلاثتهم - أحمد بن حنبل، وابن بشار، وابن أبان - قالوا: حدثنا عبد الوهاب، عن جعفر بن محمد، عن أبيه، فذكره.","vol":"10","page":185},{"text":"٧٦٨٤ - (ط ت) محمد بن علي [الباقر]: أن رسولَ الله - ﷺ- «قضى باليمينِ مع الشَّاهدِ» أخرجه الموطأ والترمذي.\nوزاد الترمذي: قال: «وقَضى بِها عَليّ فيكم» (١) .\n_________\n(١) رواه الموطأ ٢ / ٧١١ في الأقضية، باب القضاء باليمين مع الشاهد، والترمذي رقم (١٣٤٥) في الأحكام، باب ما جاء في اليمين مع الشاهد، وإسناده منقطع، لكن يشهد له ما قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٣/٤٩١) عن جعفر بن محمد، عن أبيه، فذكره.\nوأخرجه الترمذي (١٣٤٥) حدثنا علي بن حجر، أخبرنا إسماعيل بن جعفر، حدثنا جعفر بن محمد، عن أبيه، فذكره.\nقال أبو عيسى: وهذا أصح، وهكذا روى سفيان الثوري، عن جعفر بن محمد، عن أبيه، عن النبي -ﷺ- مرسلا.","vol":"10","page":185},{"text":"٧٦٨٥ - (د) الزبيب العنبري - ﵁ - قال: «بَعَثَ رسولُ الله - ﷺ- جَيْشًا إلى بني العَنْبَر، فَأَخَذُوهُمْ برُكْبَةَ من ناحية الطائف فاسْتَاقُوهُمْ إِلى نبيِّ الله - ﷺ-، قال: فَرَكِبْتُ فَرَسِي، فَسَبَقْتُهُمْ إلى رسولِ الله - ﷺ-، فقلت: السلامُ عليكَ يا رسولَ الله ورحمةُ الله وبركاتُه، أتَانَا جُنْدُك فأخذونا، وقد كُنَّا أسلَمْنا وخضْرَمْنَا آذان النَّعَمِ، فلما قَدِمَ بَلْعَنْبَر، قال لي نَبيُّ الله - ﷺ-: هل لكم بَيِّنَة على أنكم أسْلَمْتُمْ قَبلَ أن تُؤخَذُوا في ⦗١٨٦⦘ هذه الأيام؟ قلتُ: نعمْ، قال: مَنْ بَيِّنَتُكَ؟ قلت: سَمُرةُ، رجل من بني العنبر، ورجل آخر سَمَّاه له، فشهد الرجل، وأبَى سمرةُ أن يشهدَ، قال: فقال لي رسولُ الله - ﷺ-: قد أبى سمرةُ أن يشهدَ، أفتحلف مع شاهدك الآخر؟ قلتُ: نعم، فاستحلفني فحلفتُ بالله: لقد أسلمنا يوم كذا وكذا، وخَضْرَمْنا آذان النَّعَم، فقال رسولُ الله - ﷺ-: اذهَبُوا فقاسِمُوهم أنْصَافَ الأمْوالِ، ولا تَمَسُّوا ذَرَارِيهِمْ، ولولا أنَّ الله لا يحب ضلالةَ العَمَلِ ما رَزَأْنَاكمْ عِقالًا، فقال الزُّبَيب: فَدَعَتني أُمِّي، فقالت: هذا الرجل أخذ زِرْبيَّتي، فانصرفْتُ إلى رسولِ الله - ﷺ- فأخبرته، فقال لي: احْبِسهُ، فأخذتُ بتَلْبيبه، وقمت معه مكاننا، ثم نظر رسولُ الله - ﷺ- إلينا قائمين، فقال: ما تريد بأسيرك؟ فأرسلتُه من يدي، فقال رسول الله - ﷺ- للرجل: رُدَّ عليه زربيَّة أمِّه التي أخذت منها، فقال: يا رسول الله، إنَّها خَرَجَتْ من يَدِي، قال: فاخْتَلَعَ رسولُ الله - ﷺ- سيفَ الرجل فأَعطانِيه، وقال للرجل: اذهَبْ فَزِدْه آصُعًا من طعام، فأعطاني (١) آصعًا من شعير» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَضْرَمْنَا) خضرمتُ أذن البعير: إذا قطعتَ طرفها، وكان هذا ⦗١٨٧⦘ في الجاهلية، فلما جاء الله بالإسلام، أمر النبي - ﷺ- أن يخضرموا من غير الموضع الذي كان يخضرم فيه أهل الجاهلية علامة بين المسلم وغير المسلم، وهو الذي أراد هؤلاء القوم، يعنون أنهم خضرَمُوا خضرَمة الإسلام.\n(ما رزأْناكم) يقول: ما رزأته شيئًا: ما أصبت منه شيئًا، ولا نقصته وهذه في اللغة الفصحى، فأما «رزيناكم» فإنما يكون على ترك الهمز وقلبه ياء، وليس بفصيح، وقد قالوا: في قرأت: قريت، شاذًا.\n(فأخذت بتلبيبه): جمعت عليه ثوبه وقبضته من مقدَّمه، تجرُّه به.\n(زربيَّة) الزربيَّة: القطيفة، وجمعها زرابي.\n(آصعا) الآصع جمع صاع، وهو مكيال يسع خمسة أرطال وثلثًا، أو ثمانية أرطال، على اختلاف المذهبين في المد.\n_________\n(١) في نسخ أبي داود المطبوعة: فزادني.\n(٢) رقم (٣٦١٢) في الأقضية، باب القضاء باليمين والشاهد، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦١٢) حدثنا أحمد بن عبدة، ثنا عمار بن شعيب بن عبد الله بن الزبيب العنبري، حدثني أبي، قال: سمعت جدي الزبيب يقول.. فذكره.","vol":"10","page":185},{"text":"<span data-type=\"title\" id=toc-1687>القضاء بالشاهد الواحد</span>\n٧٦٨٦ - (خ) عبد الله بن عبد الله بن أَبي مليكة - ﵀ - «أن بني صهيب - مولى بني جُدعان - ادَّعَوْا بيتين وحُجرة: أن رسولَ الله - ﷺ- أَعطى ذلك صُهيبًا، فقال مروان: مَنْ يشهد لكم على ذلك؟ قالوا: ابنُ عُمر، فدعاه، فشهد لأَعْطَى رسولُ الله - ﷺ- صهيبًا بيتين وحُجرة، فقضى مروان بشهادته لهم» أخرجه البخاري (١) .\n_________\n(١) ٥ / ١٧٤ و١٧٥ في الهبة، باب لا يحل لأحد أن يرجع في هبته وصدقته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣/٢١٥) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف، أن ابن جريج أخبرهم. قال: أخبرني عبد الله بن عبيد الله بن أبي مليكة، فذكره.","vol":"10","page":187},{"text":"<span data-type=\"title\" id=toc-1688>تعارض البينة</span>\n٧٦٨٧ - (د س) أبو موسى الأشعري - ﵁ - «أنّ رَجُلَين تعارضا، وادَّعَيَا بعِيرًا على عهد رسول الله - ﷺ- فبعث كلُّ واحد منهما شاهدين، فَقَسَّمةُ النَّبيُّ - ﷺ- بينهما نصفين» . وفي رواية: «أن رَجُلَينِ ادَّعَيا بَعِيرًا أو دابة إلى النبي - ﷺ- ليست لواحد منهما بَيِّنة، فجعله النبي - ﷺ- بينهما» أخرجه أبو داود.\nوفي رواية النسائي: «أن رَجُلَين اختصما إلى النبي - ﷺ- في دابة، ليس لواحد منهما بيِّنة، فقضى بها بينهما» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ادّعيَا بعيرًا فجعله بينهما) قال الخطابي: يشبه أن يكون هذا البعير، أو الدابة: كان في أيديهما معًا، فجعله النبي - ﷺ- بينهما، لاستوائهما في الملك باليد، ولولا ذلك: لم يكونا بنفس الدعوى يستحقانه لو كان الشيء في يد غيرهما، وفي الرواية الأخرى قال: «فأحضر كلُّ واحد منهما شاهدين، فقسمه بينهما» وذلك لأن الشهادات تقابَلَتْ فسقطت، فعاد الحكم إلى الأول، وحينئذ يجوز ⦗١٨٩⦘ أن يكون البعير قد كان في يد غيرهما، فلما أقاما الشهادة انتزعه ممن هو في يده وقسمه بينهما.\n_________\n(١) رواه أبو داود رقم (٣٦١٣) و(٣٦١٤) و(٣٦١٥) في الأقضية، باب القضاء باليمين والشاهد، والنسائي ٨ / ٢٤٨ في القضاة، باب القضاة فيمن لم تكن له بينة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٤٠٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٣٦١٣) قال: حدثنا محمد بن منهال الضرير، قال: حدثنا يزيد بن زريع، قال: حدثنا ابن أبي عروبة. وفي (٣٦١٤) قال: حدثنا الحسن بن علي، قال: حدثنا يحيى بن آدم، قال: حدثنا عبد الرحيم بن سليمان، عن سعيد بن أبي عروبة. وفي (٣٦١٥) قال: حدثنا محمد بن بشار، قال: حدثنا حجاج بن منهال، قال: حدثنا همام. وابن ماجة (٢٣٣٠) قال: حدثنا إسحاق بن منصور، ومحمد بن معمر، وزهير بن محمد قالوا: حدثنا روح بن عبادة، قال: حدثنا سعيد. والنسائي (٨/٢٤٨) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الأعلى، قال: حدثنا سعيد. ثلاثتهم - شعبة، وابن أبي عروبة، وهمام - عن قتادة، عن سعيد بن أبي بردة.\n٢ - وأخرجه النسائي في الكبرى «تحفة الأشراف» (٩١٣٠) عن علي بن محمد بن علي، عن محمد بن كثير المصيصي، عن حماد بن سلمة، عن قتادة، عن النضر بن أنس بن مالك.\nكلاهما - سعيد بن أبي بردة، والنضر بن أنس - عن أبي بردة، فذكره.\n(*) في رواية همام: «... فبعث كل واحد منهما بشاهدين ...» الحديث.\nقلت: ضعفه الألباني. ابن ماجة (٢٣٣٠)، أبو داود (٣٦١٣)، والنسائي (٥٤٢٤) .","vol":"10","page":188},{"text":"<span data-type=\"title\" id=toc-1689>القرعة على اليمين</span>\n٧٦٨٨ - (خ د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «عَرَضَ على قوم اليمينَ، فتسارعوا إِليه، فأمر أن يُسْهَم بينهم في اليمين، أيُّهم يحلف؟» أخرجه البخاري.\nوفي رواية أبي داود: أن النبيَّ - ﷺ- قال: «إذا أُكْرِهَ الاثنان على اليمين، واستحبَّاها، فَلْيَسْتَهِما عليه (١)» .\nوفي أخرى له: «أن رجلين اختصما في متاع إلى النبيِّ - ﷺ-، ليس لواحد منهما بَيِّنة، فقال النبيُّ - ﷺ-: استَهِمَا على اليمين، ما كان أحبَّا ذلك، أو كرها» (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: أو استحباها فليستهما عليها.\n(٢) رواه البخاري ٥ / ٢١٠ و٢١١ في الشهادات، باب إذا تسارع قوم في اليمين، وأبو داود رقم (٣٦١٦) و(٣٦١٧) و(٣٦١٨) في الأقضية، باب الرجلين يدعيان شيئًا وليست لهما بينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣١٧) . والبخاري (٣/٢٣٤) قال: حدثنا إسحاق بن نصر. وأبو داود (٣٦١٧) قال: حدثنا أحمد بن حنبل وسلمة بن شبيب. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٦٩٨) عن محمد بن رافع.\nأربعتهم - أحمد بن حنبل، وإسحاق، وسلمة، وابن رافع - عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"10","page":189},{"text":"<span data-type=\"title\" id=toc-1690>موضع اليمين</span>\n٧٦٨٩ - (ط) أبو غطفان بن طريف - ﵀ - قال: «اختصَمَ زيد بن ثابت، وابن مطيع إلى مَروان في دار كانت بينهما، فقضى مَرْوَان على زيد ⦗١٩٠⦘ ابن ثابت باليمينِ على المِنْبَرِ، فقال زيد: أحْلِفُ له مكاني هذا، فقال مروانُ: لا، إلا عند مَقاطِع الحقُوق، فجعل زيد يَحْلِفُ أن حَقَّهُ لحقٌّ، وأبى أَن يحلِفَ على المنبرِ، فجعل مَرْوَانُ يَعجَبُ من ذلك» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٢٨ في الأقضية، باب جامع ما جاء في اليمين على المنبر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٤/٥) عن داود بن الحصين أنه سمع أبا غطفان بن طريف المري، فذكره.","vol":"10","page":189},{"text":"<span data-type=\"title\" id=toc-1691>صورة اليمين</span>\n٧٦٩٠ - (د) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال لرجُل حلَّفهُ: «احِلفْ باللهِ الذي لا إله إلا هو ما له عندك شيء» يعني للمدَّعي. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٢٠) في الأقضية، باب كيف اليمين، وإسناده ضعيف لكن يشهد له ما قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٥٣) (٢٢٨٠) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (١/٢٨٨) (٢٦١٣) و(٢/٧٠) (٥٣٧٩) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن سلمة. وفي (١/٢٩٦) (٢٦٩٥) قال: حدثنا أسود بن عامر، قال: حدثنا شريك. وفي (١/٣٢٢) (٢٩٥٩) قال: حدثنا هاشم بن القاسم، قال: حدثنا شريك. وأبو داود (٣٢٧٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وفي (٣٦٢٠) قال: حدثنا مسدد، قال: حدثنا أبو الأحوص. والنسائي في الكبرى «تحفة الأشراف» (٥٤٣١) عن هناد، عن أبي الأحوص. (ح) وعن محمد بن إسماعيل بن سمرة، عن وكيع، عن سفيان.\nأربعتهم - حماد بن سلمة، وشريك، وأبو الأحوص، وسفيان - عن عطاء بن السائب، عن أبي يحيى. فذكره.\n(*) وزاد في رواية شريك:\n«فنزل جبريل على النبي -ﷺ- فقال: إنه كاذب، إن له عنده حقه، فأمره أن يعطية حقه، وكفارة يمينه معرفته أن لا إله إلا الله، أو شهادته» .\n(*) ورواية أبي الأحوص مختصرة على:\n«أن النبي -ﷺ- قال - يعني لرجل حلّفه -: احلف بالله الذي لا إله إلا هو ما له عندك شيء. يعني للمدَّعِي» .\n(*) وفي رواية وكيع: «فقال للمدعي: أقم البينة، فقال: نعم، وقال للآخر: احلف، فحلف» .\n(*) وفي رواية شريك: «أبو يحيى الأعرج» . قال ابن حجر: إن شريكا رواه عن عطاء بن السائب، عن أبي يحيى الأعرج، عن ابن عباس، فالأعرج هو «مصدع» وهو وهم من شريك في قوله «الأعرج» . وإنما هو «عن أبي يحيى» حسب. كذا في رواية حماد بن سلمة عند أحمد أيضا. «النكت الظراف» (٥٤٣١) .وقال المزي: إنما هو زياد، سماه أحمد بن حنبل، والبخاري، أبو داود وغيرهم. وذكر له البخاري في «التاريخ» (٣/٣٧٨ الترجمة ١٢٧١) هذا الحديث. «تحفة الأشراف» (٥٤٣١) .\nوإسناده ضعيف.","vol":"10","page":190},{"text":"الفصل الثامن: في العدالة والشهادة، وفيه فرعان\n<span data-type=\"title\" id=toc-1693>الفرع الأول: في شهادة المسلمين</span>\n٧٦٩١ - (د) عمرو بن شعيب - ﵀ - عن أبيه، عن جده: أن رسولَ الله - ﷺ- قال: «لا تجوزُ شهادةُ خائن ولا خائنة، ولا زان ولا زانية، ولا ذي غِمْرٍ على أخيه» . ⦗١٩١⦘\nوفي رواية: «أن رسولَ الله - ﷺ- ردَّ شهادة الخائنِ والخائنةِ، وذي الغِمْر على أخيه، وردَّ شهادةَ القانع لأهل البيت، وأجازها لغيرهم» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خائن) أراد بالخيانة: الخيانة في الدِّين والمال والأمانات، فإن من ضَيَّع شيئًا من أوامر الله، أو ركب شيئًا مما نهاه الله عنه، فلا يكون عدلًا.\n(ذو غِمر) الغِمر - بكسر الغين - الحقد.\n(القانع): السائل المستطعم، وقيل: هو المنقطع إلى القوم يخدمهم، وذلك مثل الأجير والوكيل، تردُّ شهادتُه للتهمة في جرّ النفع إلى نفسه، لأن التابع لأهل البيت ينتفع بما يصير إليهم.\n(ظنين) الظنين، بالظاء: المتهم.\n_________\n(١) رقم (٣٦٠٠) و(٣٦٠١) في الأقضية، باب من ترد شهادته، وإسناده حسن، ورواه أيضًا ابن ماجة رقم (٢٣٦٦) في الأحكام، باب من لا تجوز شهادته، وفي سنده حجاج بن أرطاة، وهو مدلس، ورواه بالعنعنة، ورواه الدارقطني ص / ٥٢٩، وفي سنده آدم بن فائد وهو ضعيف، وقال الحافظ في \" التلخيص \" بعد أن أورد رواية أبي داود: وسنده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨١) (٦٦٩٨) قال: حدثنا يزيد، عن محمد بن راشد، عن سليمان بن موسى. وفي (٢/٢٠٤) (٦٨٩٩) قال: حدثنا عبد الرزاق، قال: حدثنا محمد بن راشد، عن سليمان بن موسى. وفي (٢/٢٠٨) (٦٩٤٠) قال: حدثنا يزيد، قال: أخبرنا الحجاج. (ح) ومعمر بن سليمان الرقي، عن الحجاج بن أرطاة. وفي (٢/٢٢٥) (٧١٠٢) قال: حدثنا هاشم وحسين، قالا: حدثنا محمد بن راشد، عن سليمان بن موسى. وأبو داود (٣٦٠٠) قال: حدثنا حفص بن عمر، قال: حدثنا محمد بن راشد، قال: حدثنا سليمان بن موسى. وفي (٣٦٠١) قال: حدثنا محمد بن خلف بن طارق الرازي، قال: حدثنا زيد بن يحيى بن عبيد الخزاعي، قال: حدثنا سعيد بن عبد العزيز، عن سليمان بن موسى. وابن ماجة (٢٣٦٦) قال: حدثنا أيوب بن محمد الرقي، قال: حدثنا معمر بن سليمان. (ح) وحدثنا محمد بن يحيى، قال: حدثنا يزيد بن هارون. قالا: حدثنا حجاج بن أرطاة.\nكلاهما - سليمان بن موسى، وحجاج - عن عمرو بن شعيب، عن أبيه، فذكره.\nفي سند ابن ماجة حجاج بن أرطاة وهو مدلس وقد عنعن.","vol":"10","page":190},{"text":"٧٦٩٢ - (ت) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «لا تجوز شهادةُ خائن ولا خائنة، ولا مجلودٍ حَدًّا ولا ذي غِمر على أخيه، ولا مجرَّب شهادة، ولا القَانِع لأهلِ البيت، ولا ظنين في ولاءٍ ولا قرابة» ⦗١٩٢⦘ قال الفزاري: «القانع»: التابع. أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٩٩) في الشهادات، باب ما جاء فيمن لا تجوز شهادته، وفي سنده يزيد بن زياد الدمشقي، وهو ضعيف، وقال الترمذي: هذا حديث غريب، وفي الباب عن عبد الله بن عمرو. أقول: ويشهد لبعضه الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٢٩٨) قال: حدثنا قتيبة. قال: حدثنا مروان الفزاري، عن يزيد بن زياد الدمشقي، عن الزهري، عن عروة، فذكره.\n* قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث يزيد بن زياد الدمشقي، ويزيد يضعف في الحديث، ولا يعرف هذا الحديث من حديث الزهري إلا من حديثه.\nوفي سنده يزيد بن زياد الدمشقي، وهو ضعيف.","vol":"10","page":191},{"text":"٧٦٩٣ - (ط) مالك بن أنس قال: بلغني أن عمر بن الخطاب - ﵁- قال: «لا تجوزُ شهادةُ خَصم ولا ظَنِين» أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٢ / ٧٢٠ في الأقضية، باب ما جاء في الشهادات، وإسناده معضل، قال الزرقاني في \" شرح الموطأ \":أخرجه البزار وقاسم بن ثابت وغيرهما من طرق كثيرة من رواة الحجازيين والعراقيين والشاميين والمصريين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٣/٤٩٠) بلاغا.\nوالحديث إسناده معضل،قال الزرقاني في «شرح الموطأ» أخرجه البزار وقاسم بن ثابت، وغيرهما من طرق كثيرة من رواة الحجازيين والعراقيين والشاميين والمصريين.","vol":"10","page":192},{"text":"٧٦٩٤ - (د) أبو هريرة - ﵁ - أنه سمع رسولَ الله - ﷺ- يقول: «لا تجوزُ شهادةُ بدويّ على صاحبِ قرية» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شهادة بدوي) إنما كره شهادة البدوي، لما فيه من الجفاء في الدِّين والجهل بأحكام الشريعة، لأنهم في الغالب لا يضبطون الشهادة على وجهها، لقلة معرفتهم بشروطها، وإليه ذهب مالك، والناس على خلافه، فيجيزون شهادة البدوي على الحضري، والحضري على البدوي.\n_________\n(١) رقم (٣٦٠٢) في الأقضية، باب شهادة البدوي على أهل الأمصار، ورواه أيضًا ابن ماجة رقم (٢٣٦٧) في الأحكام، باب من لا تجوز شهادته، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٠٢) قال: حدثنا أحمد بن سعيد الهمداني. قال: أخبرنا ابن وهب. قال: أخبرني يحيى بن أيوب،ونافع بن يزيد. وابن ماجة (٢٣٦٧) قال: حدثنا حرملة بن يحيى. قال: حدثنا عبد الله بن وهب. قال: أخبرني نافع بن يزيد.\nكلاهما - يحيى بن أيوب، ونافع بن يزيد - عن ابن الهاد، عن محمد بن عمرو بن عطاء، عن عطاء بن يسار، فذكره.","vol":"10","page":192},{"text":"٧٦٩٥ - (ط) هشام بن عروة - ﵀ - قال: «كان عبد الله بن ⦗١٩٣⦘ الزبير يقضي بشهادة الصبيان فيما بينهم من الجراحِ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٢٦ في الأقضية، باب القضاء في شهادة الصبيان، وإسناده صحيح، قال أبو عمر بن عبد البر: اختلف عن ابن الزبير في ذلك، والأصح أنه كان يجيزها إذا جيء بهم في حال نزول النازلة، وروي مثله عن علي من طرق ضعيفة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٣/٤٩٩) عن هشام بن عروة، فذكره.\nقال ابن عبد البر: اختلف عن ابن الزبير في ذلك، والأصح أنه كان يجيزها إذا جيء بهم في حال نزول النازلة، وروي مثله عن علي من طرق ضعيفة.","vol":"10","page":192},{"text":"٧٦٩٦ - (خ) أنس - ﵁ - (١) قال: «شهادةُ العبدِ إذا كان عدلًا جائزة» أخرجه البخاري (٢) في ترجمة باب بغير إسناد (٣) .\n_________\n(١) في المطبوع: مالك بن أنس، ورمز له بعلامة الموطأ، وهو خطأ.\n(٢) في المطبوع: أخرجه الموطأ، وهو خطأ.\n(٣) رواه البخاري تعليقًا ٥ / ١٩٦ في الشهادات، باب شهادة الإماء والعبيد، قال الحافظ في \" الفتح \": وصله ابن أبي شيبة من رواية المختار بن فلفل قال: سألت أنسًا عن شهادة العبيد فقال: جائزة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري تعليقا (٥/١٩٦) في الشهادات، باب شهادة الإماء والعبيد، قال الحافظ في «الفتح»: وصله ابن أبي شيبة من رواية المختار بن فلفل قال: سألت أنسا عن شهادة العبيد فقال: جائزة.","vol":"10","page":193},{"text":"٧٦٩٧ - (ط) ربيعة بن أبي عبد الرحمن قال: «قَدِمَ رَجُل مِنَ العِراق على عمر بن الخطاب - ﵁ -، فقال: جئتُك لأمر ما لَه رأس ولا ذَنَب، فقال عمر: وما ذاك؟ قال: شهادةُ الزُّورِ ظَهرتْ بأرضنا، قال: وقد كانَ ذلك؟ قال: نعم، فقال عمر بن الخطاب: واللهِ لا يُؤسَرُ رَجُل في الإسلام بغير العُدول» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٢٠ في الأقضية، باب ما جاء في الشهادات، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٣/٤٨٩) عن ربيعة بن أبي عبد الرحمن، فذكره.","vol":"10","page":193},{"text":"٧٦٩٨ - (ت د) أيمن بن خريم [الأسدي]- ﵀ -: أن النبيَّ - ﷺ- «قام خطيبًا، فقال: أيُّها الناسُ، عَدَلت شهادةُ الزُّورِ إشراكًا بالله، ثم قرأ رسولُ الله - ﷺ-: ﴿فَاجْتَنِبُوا الرِّجْسَ مِنَ الأوثانِ واجتَنِبُوا قَولَ الزُّورِ﴾ [الحج: ٣٠]» . ⦗١٩٤⦘\nأخرجه الترمذي، وقال: وقد اختلفوا في رواية هذا الحديث [عن سفيان بن زياد]، ولا نَعْرِفُ لأيمن سَمَاعًا من النبي - ﷺ-.\nوأخرجه أبو داود عن خريم بن فاتك قال: «صلى رسولُ الله - ﷺ- الصبح، فلما انصرف قام قائمًا، فقال: عَدَلَتْ شهادةُ الزُّورِ بالإِشراكِ [بالله]- ثلاث مرات - ثم قرأ الآية إلى قوله: ﴿غَيرَ مُشركينَ بِه﴾» (١) .\n_________\n(١) رواه الترمذي رقم (٢٣٠٠) و(٢٣٠١) في الشهادات، باب ما جاء في شهادة الزور، وأبو داود رقم (٣٥٩٩) في الأقضية، باب في شهادة الزور، ورواه أيضًا ابن ماجة رقم (٢٣٧٢) في الأحكام، باب شهادة الزور، وإسناده ضعيف، لكن يشهد له حديث أنس عند البخاري ومسلم قال: سئل النبي ﷺ عن الكبائر؟ قال: الإشراك بالله، وعقوق الوالدين، وقتل النفس، وشهادة الزور، وحديث أبي بكرة أيضًا في \" الصحيحين \": ألا أنبئكم بأكبر الكبائر (ثلاثًا) الإشراك بالله، وعقوق الوالدين، وشهادة الزور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٢١) . وأبو داود (٣٥٩٩) قال: حدثنا يحيى بن موسى البلخي. وابن ماجة (٣٢٧٢) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٢٣٠٠) قال: حدثنا عبد بن حميد.\nأربعتهم - أحمد، ويحيى، وأبو بكر، وعبد - قالوا: حدثنا محمد بن عبيد، قال: حدثنا سفيان العصفري، عن أبيه، عن حبيب، فذكره.\nإسناده ضعيف.","vol":"10","page":193},{"text":"٧٦٩٩ - (خ) عبد الله بن عتبة بن مسعود الهذلي - ﵀ - قال: سمعتُ عمر بن الخطاب - ﵁ - يقول: «إن ناسًا كانوا يُؤخَذون بالوحي في عهدِ رسولِ الله - ﷺ-، وإن الوحي قَدِ انقطع، وإنما نأخذكم الآن بما ظهر لنا من أعمالكم، فمن أظْهَرَ لَنَا خيرًا أَمِنَّاهُ، وقَرَّبْنَاهُ، وليس لنا من سَرِيرتِهِ شيء، الله يُحَاسِبُهُ في سريرته، ومَنْ أظهر لنا سُوءًا لم نَأْمَنْهُ، ولم نُصَدِّقه، وإن قال: إنَّ سريرتَه حسنة» أخرجه البخاري (١) .\n_________\n(١) ٥ / ١٨٥ في الشهادات، باب الشهداء العدول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٥/١٨٥) حدثنا الحكم بن نافع، أخبرنا شعيب بن الزهري، قال: حدثني حميد بن عبد الرحمن بن عوف، أن عبد الله بن عتبة، قال: سمعت عمر بن الخطاب، فذكره.","vol":"10","page":194},{"text":"٧٧٠٠ - (م ط د ت) زيد بن خالد - ﵁ - أن رسولَ الله ⦗١٩٥⦘ ﷺ- قال: «أَلا أُخبِرُكم بخيْرِ الشُّهداء؟ الذي يأتي بشهادَتِهِ قَبْلَ أنْ يُسأَلها» أخرجه مسلم والموطأ والترمذي وأبو داود.\nوزاد أبو داود قال: «أو يخبر بشهادته» قال: أبو داود: شك أحد رواته أيتهما قال، وقال مالك: «هو الذي يُخْبِرُ بالشهادة التي لا يَعْلَمُ بها الذي هي له، فيأتي بها الإمامَ، فَيَقْضي له بها» (١) .\n_________\n(١) رواه مسلم رقم (١٧١٩) في الأقضية، باب بيان خير الشهود، والموطأ ٢ / ٧٢٠ في الأقضية، باب ما جاء في الشهادات، وأبو داود رقم (٣٥٩٦) في الأقضية، باب في الشهادات، والترمذي رقم (٢٢٩٦) في الأحكام، باب ما جاء في الشهداء أيهم خير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في «الموطأ» (٤٤٨) . وأحمد (٤/١١٥) قال: حدثنا إسحاق بن عيسى. وفي (٥/١٩٣) قال: حدثنا أبو نوح قراد. ومسلم (٥/١٣٢) قال: حدثنا يحيى بن يحيى. وأبو داود (٣٥٩٦) قال: حدثنا أحمد بن سعيد الهمداني، وأحمد بن السرح، قالا: أخبرنا ابن وهب. والترمذي (٢٢٩٥) قال: حدثنا الأنصاري - إسحاق بن موسى-، قال: حدثنا معن. وفي (٢٢٩٦) قال: حدثنا أحمد بن الحسن، قال: حدثنا عبد الله بن مسلمة. والنسائي في الكبرى «تحفة الأشراف» (٣٧٥٤) عن محمد بن سلمة، والحارث بن مسكين، عن ابن القاسم.\nسبعتهم - إسحاق، وأبو نوح، ويحيى، وابن وهب، ومعن، وعبد الله، وابن القاسم- عن مالك، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، عن أبيه، عن عبد الله بن عمرو بن عثمان بن عفان.\n٢ - وأخرجه أحمد (٥/١٩٣) . وابن ماجة (٢٣٦٤) قال: حدثنا علي بن محمد، ومحمد بن عبد الرحمن الجعفي. والترمذي (٢٢٩٧) قال: حدثنا بشر بن آدم ابن بنت أزهر السمان. أربعتهم - أحمد، وعلي، ومحمد، وبشر - قالوا: حدثنا زيد بن حباب، قال: حدثني أبي بن عباس بن سهل بن سعد الساعدي، قال: حدثني أبو بكر بن محمد بن عمرو بن حزم، قال: حدثني عبد الله بن عمرو بن عثمان، قال: حدثني خارجة بن زيد بن ثابت.\nكلاهما - عبد الله، وخارجة - عن ابن أبي عمرة الأنصاري، فذكره.\n(*) قال الترمذي: اختلفوا على مالك في رواية هذا الحديث، فروى بعضهم عن أبي عمرة، وروى بعضهم عن ابن أبي عمرة، وهو عبد الرحمن بن أبي عمرة الأنصاري، وهذا أصح، لأنه قد روي من غير حديث مالك عن عبد الرحمن بن أبي عمرة، عن زيد بن خالد.\n(*) في المطبوع من سنن ابن ماجة: «محمد بن عبد الله بن عمرو بن عثمان بن عفان»، ولم يشر المزي في «تحفة الأشراف» إلى هذا الخلاف، بل أحال رواية ابن ماجة على رواية الترمذي، ونعتقد أن هذا هو الصواب، لأن رواية الترمذي توافق رواية أحمد، ويكون ما وقع في ابن ماجة خطأ.","vol":"10","page":194},{"text":"٧٧٠١ - (د س) خزيمة بن ثابت - ﵁ - «أن رسولَ الله - ﷺ- ابْتَاعَ فَرَسًا من أعرابي، فَاسْتَتْبَعَه إلى منزله ليقضيَه ثمنَ فرسهِ، فأسرعَ رسولُ الله - ﷺ- المشيَ، وأبْطَأ الأعرابيُّ بالفرس، فَطَفِقَ رجال يعترضون الأعرابيَّ، يساوِمُونَهُ بالفَرَسِ، لا يشعرون أن رسول الله - ﷺ- ابتاعه، فنادى الأعرابيُّ النبيَّ - ﷺ-، فقال: إِن كُنْتَ مُبتَاعًا هذا الفَرَس وإلا بِعتُه، فقام النبي - ﷺ- حين سَمِعَ نِدَاءَ الأعرابيِّ، فقال: أَوَلَيسَ قد ابتعتُهُ منك؟ قال الأعرابي: لا، والله ما بِعْتُكَهُ، فقال رسولُ الله - ﷺ-: بلى قدِ ابتَعتُهُ مِنْكَ، فَطَفِقَ الأَعرابيُّ يقول: هَلُمَّ شهيدًا فقال خزيمة: أنا أشهد أنك قد بايعته، فأقبل النبيُّ - ﷺ- على خزيمة، فقال: ⦗١٩٦⦘ بِمَ تَشْهَدُ؟ قال: بِتَصْدِيقكَ يا رسولَ الله، فجعل رسولُ الله - ﷺ- شهادةَ خزيمةَ شهادةَ رَجُلين» أخرجه أبو داود والنسائي (١) .\nوزاد رزين، فقال الأعرابيُّ: «أهذا رسول الله؟ فقال له أبو هريرة: كفى بك جهْلًا أن لا تَعرِف نبيَّكَ، صدق الله ﴿الأَعرابُ أَشَدُّ كُفْرًا وَنِفَاقًا وأَجْدَرُ أَنْ لا يَعْلَمُوا حُدُودَ مَا أَنزلَ اللهُ على رسولِهِ﴾ [التوبة: ٩٧] فاعترف الأعرابيُّ بالبيع» .\n_________\n(١) رواه أبو داود رقم (٣٦٠٧) في الأقضية، باب إذا علم الحاكم صدق الشاهد الواحد يجوز له أن يحكم به، والنسائي ٧ / ٣٠٢ في البيوع، باب التسهيل في ترك الإشهاد على البيع، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٠٧) حدثنا محمد بن يحيى بن فارس، أن الحكم بن نافع حدثهم، أخبرنا شعيب، عن الزهري، عن عمارة بن خزيمة، أن عمه حدثه، فذكره.\nوأخرجه النسائي (٧/٣٠١) أخبرنا الهيثم بن مروان بن الهيثم بن عمران، قال: حدثنا محمد بن بكار، قال: حدثنا -يحيى وهو ابن حمزة - عن الزبيدي، أن الزهري أخبره عن عمارة بن خزيمة، أن عمه حدثه، فذكره.","vol":"10","page":195},{"text":"<span data-type=\"title\" id=toc-1694>الفرع الثاني: في شهادة الكفار</span>\n٧٧٠٢ - (خ) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تُصَدِّقوا أهل الكتاب بما يُحَدِّثونكم عن الكتاب، ولا تُكَذِّبوهم، وقولوا: آمَنَّا باللهِ وما أُنزل إلينا، لأن الله تعالى أخبر أنَّهُمْ كَتَبُوا بأيديهم، وقالوا: هذا من عند الله» .\nوفي رواية قال: «كان أهل الكتاب يقرؤون التوراة بالعِبْرانية، ويفسِّرونها بالعربية لأهل الإسلام، فقال النبيُّ - ﷺ-: لا تُصَدِّقوا أهل ⦗١٩٧⦘ الكتاب ...» وذكر الحديث. أخرجه البخاري (١) .\n_________\n(١) ٨ / ١٢٩ في تفسير سورة البقرة، باب ﴿قولوا آمنا بالله وما أنزل إلينا﴾، وفي الاعتصام، باب قول النبي ﷺ: \" لا تسألوا أهل الكتاب عن شيء \"، وفي التوحيد، باب ما يجوز من تفسير التوراة وغيرها من كتب الله بالعربية وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٢٥ و٩/١٣٦ و١٩٣) . قال: حدثنا محمد بن بشار. والنسائي في الكبرى «تحفة الأشراف» (١٥٤٠٥) عن محمد بن المثنى.\nكلاهما - محمد بن بشار، ومحمد بن المثنى - عن عثمان بن عمر، قال: أخبرنا علي بن المبارك، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.","vol":"10","page":196},{"text":"٧٧٠٣ - (خ) عبد الله بن عباس - ﵄ - قال: «يا مَعشَرَ المسلمين، كيف تسألونَ أهلَ الكتابِ عن شيء؟ وكتابُكم الذي أنزل الله على نَبِيِّكمْ أحْدَثُ الكُتُبِ باللهِ، تقرؤونه مَحْضًا لم يُشَبْ، وقد حَدَّثكم الله أن أهَل الكتاب بَدَّلُوا كتابَ الله، وغَيّرُوه، وكتبوا بأيديهم الكتاب، وقالوا: هذا من عند الله، ليشتروا به ثمنًا قليلًا؟ أفلا ينهاكم ما جاءكم من العلم عن مَسأَلَتِهم؟ ولا والله، ما رأينا مِنْهُمْ رجلًا قطُّ يسأَلكم عَنِ الذي أُنزل عليكم» أخرجه البخاري (١) .\n_________\n(١) ١٣ / ٢٨٢ في الاعتصام، باب قول النبي ﷺ: \" لا تسألوا أهل الكتاب عن شيء \"، وفي الشهادات، باب لا يسأل أهل الشرك عن الشهادة وغيرها، وفي التوحيد، باب قول الله تعالى: ﴿كل يوم هو في شأن﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الاعتصام (٢٦: ٢) عن موسى بن إسماعيل، عن إبراهيم بن سعد. وفي التوحيد (٤٢: ٢) عن أبي اليمان، عن شعيب. وفي الشهادات (٣٠) عن يحيى بن بكير، عن الليث، عن يونس.\nثلاثتهم عن محمد بن مسلم، عن عبيد الله، عن ابن عباس، فذكره. تحفة الأشراف (٥/٦٩)","vol":"10","page":197},{"text":"٧٧٠٤ - (د) أبو نملة - الأنصاري - ﵁ - قال: بينما هو جالس عندَ رسولِ الله - ﷺ-، وعِنْدَهُ رجل مِنَ اليهود: مُرَّ بجنازَة، فقال: يا محمد، هل تتكَلَّمُ هذه الجنازة؟ فقال رسولُ الله - ﷺ-: الله أعلمُ، قال اليهوديُّ: إِنها تتكلَّم، فقال رسولُ الله - ﷺ-: «ما حَدّثكُم أَهلُ الكتاب فلا تُصَدِّقُوهم، ولا تُكَذِّبوهم، وقولوا: آمنَّا بالله ورُسُلهِ، ⦗١٩٨⦘ فإن كان باطلًا لم تصدِّقُوه، وإن كان حقًّا لم تكذِّبوه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٤٤) في العلم، باب رواية حديث أهل الكتاب، ورواه أيضًا ابن حبان رقم (١١٠) موارد، وفي سنده ابن أبي نملة لم يوثقه غير ابن حبان وباقي رجاله ثقات، وللشطر الأخير منه شاهد تقدم من حديث أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٣٦) قال: حدثنا حجاج، قال: أخبرنا ليث بن سعد، قال: حدثني عقيل. (ح) وحدثنا عثمان بن عمر. قال: حدثنا يونس. وأبو داود (٣٦٤٤) قال: حدثنا أحمد بن محمد بن ثابت، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر.\nثلاثتهم - عقيل، ويونس، ومعمر - عن ابن شهاب الزهري، عن ابن أبي نملة. فذكره.\nوفي سنده ابن أبي نملة لم يوثقه غير ابن حبان.","vol":"10","page":197},{"text":"٧٧٠٥ - (د) [عامر] الشعبي - ﵀ - «أن رجلًا من المسلمين حَضَرَتهُ الوَفاةُ بِدَقُوقا (١) هذه، ولم يجد أحد من المسلمين يُشهِدُه على وصيَّتِه، فأَشهدَ رجلين من أهل الكتابِ، فَقَدِمَا الكوفة، فأتَيَا أبا موسى الأشعريَّ، فأخبراه، وقَدِمَا بتركتِه، ووصيَّتِه، قال أبو موسى: هذا أمرٌ لم يكن بعد الذي كان في عهد رسولِ الله - ﷺ-، فأحلَفَهُما بعد العصر بالله: ما خانا، ولا كذبا، ولا بَدَّلا، ولا كَتَما، ولا غَيَّرَا، وإنّها لَوَصِيَّةُ الرجل وتركتُه، فأمضى شهادتهما» أخرجه أبو داود (٢) .\n_________\n(١) بلد بين بغداد وإربل، تقصر وتمد.\n(٢) رقم (٣٦٠٥) في الأقضية، باب شهادة أهل الذمة، وفي الوصية في السفر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٠٥) قال: حدثنا زياد بن أيوب، قال:حدثنا هشيم، قال أخبرنا زكريا، عن الشعبي، فذكره.","vol":"10","page":198},{"text":"٧٧٠٦ - (خ) حميد بن عبد الرحمن - ﵀ - قال: سمعتُ معاوية - ﵁ - يحدِّثُ رهطًا من قريش بالمدينة - وذكر كعبَ الأحبار - فقال: «إن كان لمِنْ أصدقِ هؤلاء المحدِّثين الذين يُحدِّثونَ عن الكِتاب (١)، وإنْ كُنَّا مع ذلك لَنَبْلُو عليهِ الكَذِبَ (٢)» أخرجه البخاري (٣) .\n_________\n(١) الذي في نسخ البخاري المطبوعة: عن أهل الكتاب.\n(٢) انظر ما قال الحافظ في \" الفتح \" ١٣ / ٢٨٢ حول كعب الأحبار.\n(٣) تعليقًا ١٣ / ٢٨١ في الاعتصام، باب قول النبي ﷺ: \" لا تسألوا أهل الكتاب عن شيء \"، قال البخاري: وقال أبو اليمان، أخبرنا شعيب عن الزهري، أخبرني حميد ابن ⦗١٩٩⦘ عبد الرحمن، سمع معاوية ... فذكره: قال الحافظ في \" الفتح \": كذا عند الجميع، ولم أره بصيغة \" حدثنا \"، وأبو اليمان من شيوخ البخاري فإما أن يكون أخذه عنه مذاكرة، وإما أن يكون ترك التصريح بقوله: حدثنا لكونه أثرًا موقوفًا، ويحتمل أن يكون مما فاته سماعه، ثم وجدت الإسماعيلى أخرجه عن عبد الله بن العباس الطيالسي عن البخاري قال: حدثنا أبو اليمان، ومن هذا الوجه أخرجه أبو نعيم ... فذكره، فظهر أنه مسموع له وترجح الاحتمال الثاني، ثم وجدته في \" التاريخ الصغير \" للبخاري، قال: حدثنا أبو اليمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (١٣/٢٨١) في الاعتصام، باب قول النبي -ﷺ-: «لا تسألوا أهل الكتاب عن شيء» قال البخاري: وقال أبو اليمان، أخبرنا شعيب عن الزهري، أخبرني حميد بن عبد الرحمن، سمع معاوية ... فذكره.\nقال الحافظ في «الفتح»: كذا عند الجميع، ولم أره بصيغة «حدثنا» وأبواليمان من شيوخ البخاري، فإما أن يكون أخذه عنه مذاكرة، وإما أن يكون ترك التصريح بقوله: حدثنا لكونه أثرا موقوفا، ويحتمل أن يكون مما فاته سماعه، ثم وجدت الإسماعيلي أخرجه عن ابن عباس الطيالسي عن البخاري قال: حدثنا أبو اليمان. ومن هذا الوجه أخرجه أبو نعيم ... فذكره. فظهر أنه مسموع له وترجح الاحتمال الثاني.\nقال الشيخ الأرناؤوط: ثم وجدته في التاريخ الصغير للبخاري. وقال: حدثنا أبو اليمان.","vol":"10","page":198},{"text":"<span data-type=\"title\" id=toc-1695>الفصل التاسع: في الحبس والملازمة</span>\n٧٧٠٧ - (د ت س) بهز بن حكيم [بن معاوية] عن أبيه، عن جده - ﵁ - أن رسولَ الله - ﷺ- «حبس رَجُلًا في تُهمة» .\nأخرجه أبو داود، وزاد الترمذي والنسائي: «ثم خَلَّى سبيله» (١) .\n_________\n(١) رواه أبو داود رقم (٣٦٣٠) في الأقضية، باب في الحبس في الدين وغيره، والترمذي رقم (١٤١٧) في الديات، باب ما جاء في الحبس في التهمة، والنسائي ٨ / ٦٧ في السارق، باب امتحان السارق بالضرب والحبس، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٤٧) قال: حدثنا عفان،قال: حدثنا حماد بن سلمة،قال: أخبرنا أبو قزعة سويد بن حجير الباهلي. وفي (٥/٢ و٤) قال: حدثنا إسماعيل، قال: أخبرنا بهز بن حكيم. وفي (٥/٢) قال: حدثنا عبد الرزاق،قال: حدثنا معمر، عن بهز بن حكيم بن معاوية. وأبو داود (٣٦٣٠) قال: حدثنا إبراهيم بن موسى الرازي، قال: أخبرنا عبد الرزاق، عن معمر، عن بهز بن حكيم. وفي (٣٦٣١) قال: حدثنا محمد بن قدامة ومؤمل بن هشام،قال ابن قدامة: حدثني إسماعيل،عن بهز بن حكيم. والترمذي (١٤١٧) قال: حدثنا علي بن سعيد الكندي، قال: حدثنا ابن المبارك، عن معمر، عن بهز بن حكيم. والنسائي (٨/٦٦ و٦٧) قال: أخبرنا عبد الرحمن بن محمد بن سلام،قال: حدثنا أبو أسامة، قال: أخبرني ابن المبارك، عن معمر، عن بهز بن حكيم. (ح) وأخبرنا علي بن سعيد بن مسروق،قال: حدثنا عبد الله بن المبارك، عن معمر، عن بهز بن حكيم.\nكلاهما - أبو قزعة، وبهز بن حكيم - عن حكيم بن معاوية، فذكره.\n(*) رواية أبي داود (٣٦٣٠) مختصرة على: «أن النبي -ﷺ- حبس رجلا في تهمة» .\n(*) ورواية الترمذي، وعلي بن سعيد بن مسروق مختصرة على: «أن رسول الله -ﷺ- حبس رجلا في تهمة ثم خلى سبيله» .\n(*) ورواية أبي أسامة مختصرة على: «أن رسول الله -ﷺ- حبس ناسا في تهمة» .","vol":"10","page":199},{"text":"٧٧٠٨ - (د) وعنه عن أبيه عن جده: أن أخاه، أو عمه «قام إلى رسولِ الله - ﷺ- وهو يخطب، فقال: جيراني بِم أُخِذُوا؟ فأعرض عنه، ثم ذكر شيئًا، فقال رسولُ الله - ﷺ-: خَلُّوا [له عن] جيرانه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٣١) في الأقضية، باب في الحبس في الدين وغيره، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٣١) حدثنا محمد بن قدامة،ومؤمل بن هشام، قال ابن قدامة: حدثني إسماعيل، عن بهز بن حكيم، عن أبيه، عن جده، قال ابن قدامة: إن أخاه أو عمه، وقال مؤمل فذكره.","vol":"10","page":199},{"text":"٧٧٠٩ - (د) هرماس بن حبيب [التميمي العنبري]- ﵀ - رجل من أهل البادية، عن أبيه، عن جده، أنه قال: «أتيتُ رسولَ الله - ﷺ- بغريم لي، فقال لي: الزَمه، ثم قال: يا أخا بني تميم، ما تريد أن تفعل بأَسيرك؟» أخرجه أبو داود (١) .\nوزاد رزين: «فأَطلقته» .\n_________\n(١) رقم (٣٦٢٩) في الأقضية، باب في الحبس في الدين وغيره، وفي سنده مجاهيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٢٩) قال: حدثنا معاذ بن أسد. وابن ماجة (٢٤٢٨) قال: حدثنا هدية بن عبد الوهاب.\nكلاهما - معاذ، وهدية - قالا: حدثنا النضر بن شميل. قال: أخبرنا هرماس بن حبيب -رجل من أهل البادية - عن أبيه، عن جده، فذكره.\nوفي إسناده مجاهيل.","vol":"10","page":200},{"text":"<span data-type=\"title\" id=toc-1696>الفصل العاشر: في قضايا حَكَمَ فيها النبيُّ - ﷺ</span>-\n٧٧١٠ - (خ م د ت س) عبد الله بن الزبير - ﵄ - عن أبيه: «أن رَجُلًا من الأنصار خاصَمَ الزبير عند النبيِّ - ﷺ- في شِراج الحَرَّة التي يَسْقُون فيها النخل، فقال الأنصاريُّ: سَرِّحِ الماءَ يَمُرُّ، فأَبى عليه، فاختصما عند رسولِ الله - ﷺ-، فقال رسولُ الله - ﷺ- للزبير: اسقِ يا زبيرُ، ثم أرسل إلى جارك، فغضب الأنصاريُّ، ثم قال لرسولِ الله - ﷺ-: أنْ كان ابنَ عمَّتِك؟ فتلوَّنَ وجهُ رسولِ الله - ﷺ-، ثم قال للزبير: اسق يا زبير، ثم احبِس الماء حتى يرجع إلى الجَدْر، فقال الزبير: والله إنِّي لأحْسِبُ هذه ⦗٢٠١⦘ الآية نزلت في ذلك ﴿فَلا وَرَبِّكَ لا يُؤْمِنونَ حتى يُحَكِّموك فيما شَجَرَ بَينَهُمْ ...﴾ الآية [النساء: ٦٥]» أخرجه البخاري ومسلم.\nوللبخاري عن عروة - ولم يذكر عبد الله بن الزبير - قال: «خاصم الزبير رجلًا» ... وذكر نحوه، وزاد: «فاستوعَى رسولُ الله - ﷺ- حينئذ للزبير حَقَّه، وكان رسولُ الله - ﷺ- قبل ذلك قد أشار على الزبير برأي، أراد فيه سَعة له وللأَنصاري، فلما أَحْفَظَ الأنصاريُّ رسولَ الله - ﷺ-، استوعى رسولُ الله - ﷺ- للزبير حقَّه في صريحِ الحكم، قال عروة: قال الزبير: والله ما أحسِبُ هذه الآية نزلت إلا في ذلك ﴿فَلا ورَبِّكَ لا يُؤْمِنون ...﴾ الآية» وأخرج أبو داود والترمذي والنسائي: الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شراج الحَرة) الحرة: الأرض ذات الحجارة السود، و(الشِراج): جمع شَرجة وهي مسيل الماء من الحَزن إلى السهل. ⦗٢٠٢⦘\n(الجَدْر) والجدار: الحائط، وقيل: الجَدر، أصل الجدار، قال الخطابي: هكذا الرواية: الجَدْر، قال: والمتقنون من أهل الرواية يقولون: حتى يبلغ الجذر - يعني بالذال المعجمة - وهو مبلغ تمام الشرب، ومنه: جَذر الحساب.\n(الاشتجار): الاختلاف، وشجر الأمر بين القوم، أي: خاضوا فيه واختصموا.\n(فاستوعى) الأمر: إذا استوفاه واستكمله.\n_________\n(١) رواه البخاري ٥ / ٢٦ - ٢٩ في الشرب، باب سكر الأنهار، وباب شرب الأعلى قبل الأسفل، وباب شرب الأعلى إلى الكعبين، وفي الصلح، باب إذا أشار الإمام بالصلح فأبى حكم عليه بالحكم المبين، وفي تفسير سورة النساء، باب ﴿فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم﴾، ومسلم رقم (٢٣٥٧) في الفضائل، باب وجوب اتباعه ﷺ، وأبو داود رقم (٣٦٣٧) في الأقضية، باب أبواب من القضاء، والترمذي رقم (١٣٦٣) في الأحكام، باب ما جاء في الرجلين يكون أحدهما أسفل من الآخر في الماء، والنسائي ٨ / ٢٤٥ في القضاة، باب إشارة الحاكم بالرفق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤) قال: حدثنا هاشم بن القاسم. وعبد بن حميد (٥١٩) قال: حدثني أبو الوليد. والبخاري (٣/١٤٥) قال: حدثنا عبد الله بن يوسف.\nومسلم (٧/٩٠) قال: حدثنا قتيبة بن سعيد. (ح) وحدثنا محمد بن رمح. وأبوداود (٣٦٣٧) قال: حدثنا أبو الوليد الطيالسي. وابن ماجة (١٥ و٢٤٨٠) قال: حدثنا محمد بن رمح بن المهاجر المصري. والترمذي (١٣٦٣ و٣٠٢٧) قال: حدثنا قتيبة. والنسائي (٨/٢٤٥) قال: أخبرنا قتيبة.\nخمستهم - أبو الوليد، وهاشم، وعبد الله بن يوسف، وقتيبة، ومحمد بن رمح - عن الليث، عن الزهري، عن عروة بن الزبير، فذكره.","vol":"10","page":200},{"text":"٧٧١١ - (ط د) ثعلبة بن أَبي مالك - ﵀ - سَمِع كبراءهم يذكرون «أن رَجُلًا من قريش كان له سَهْم في بني قُريظة، فخاصم إلى رسولِ الله - ﷺ- في سَيْلِ مَهْزور ومُذَيْنب الذي يقتسمون ماءه، فقضى [بينهم] رسولُ الله - ﷺ-: أن الماء إلى الكعبين لا يحبس الأعلى على الأسفل» .\nأخرجه الموطأ وأبو داود، ولم يذكر أبو داود «ومُذَينب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مهزور) بتقديم الزاي على الراء: وادي بني قريظة بالحجاز، وبتقديم ⦗٢٠٣⦘ الراء على الزاي: موضع سوق المدينة.\nو(مذينب): اسم موضع بالمدينة.\n_________\n(١) رواه الموطأ ٢ / ٧٤٤ في الأقضية، باب القضاء في المياه، بلاغًا، وقد وصله أبو داود رقم (٣٦٣٨) في الأقضية، باب أبواب من القضاء، ورواه أيضًا ابن ماجة رقم (٢٤٨١) في الرهون، باب الشرب من الأودية ومقدار حبس الماء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٣٨) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة، عن الوليد، يعني ابن كثيرا عن أبي مالك بن ثعلبة، عن أبيه ثعلبة بن أبي مالك، فذكره.\nوهو عن مالك (الموطأ) (١٤٩٧) عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، فذكره بلاعا وقال الزرقاني في شرح الموطأ (٤/٣٧) قال ابن عبد البر: لاأعلمه يتصل به وجه من الوجوه مع أنه حديث مدني مشهور عند أهل المدينة مستعمل فيه بهذا اللفظ عن النبي يثبت ا. هـ وهو تقصير شريد من مثلها فله إسناد موصول عن عائشة عند الدارقطني في الغرائب والحاكم وصححاه. وأخرجه أبو داود وابن ماجة من حديث عمرو بن شعيب عن أبيه عن جده وإسناده حسن، وأخرج ابن ماجة نحوه من حديث ثعلبة بن أبي مالك القرظي، وقال البيهقي. إنه مرسل ثعلبة من الطبقة الأولى من تابعي أهل المدينة. ا. هـ.\nقلت: ثعلبة بن أبي مالك مختلف في صحبته، وقال العجلي: تابعي ثقة.","vol":"10","page":202},{"text":"٧٧١٢ - (د) عمرو بن شعيب - ﵀ - عن أبيه عن جده أن رسولَ الله - ﷺ - «قضى في سَيْل المهزورِ: أن يُمسَكَ حتى يبلغَ الكعبين، ثم يُرسلَ الأعلى على الأسفل» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٣٩) في الأقضية، باب أبواب من القضاء، ورواه أيضًا ابن ماجة رقم (٢٤٨٢) في الرهون، باب الشرب من الأودية ومقدار حبس الماء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٣٩) . وابن ماجة (٢٤٨٢) قالا: حدثنا أحمد بن عبدة، قال: حدثنا المغيرة بن عبد الرحمن، قال: حدثني أبي: عبد الرحمن بن الحارث، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"10","page":203},{"text":"٧٧١٣ - (د ط) حرام بن سعد بن محيصة - ﵀ - «أنَّ ناقة للبراء بن عازب دخلت حائطًا لرجل من الأنصار، فأفسدت فيه، فقضى رسولُ الله - ﷺ-: أنَّ على أهلِ الأموال حفظَها بالنهار، وعلى أهل المواشي حفظَها بالليل» وفي رواية: عن حرام بن مُحَيِّصَة عن البراء قال: «كانت له ناقة ضارية، فدخلت حائطًا، فأَفْسَدَتْ فيه، فَكُلِّمَ رسولُ الله - ﷺ-[فيها]، فقضى: أن حفظَ الحوائط بالنهار على أهلها، وأن حفظَ الماشيةِ بالليل على أهلها، وأنَّ على أهل الماشيةِ ما أصابت ماشِيَتُهُمْ بالليل» أخرجه أبو داود، قال: حرام بن محيصة، ولم يذكر «ابن سعد»، وقال في الرواية الأولى «عن أبيه» .\nوأخرجه الموطأ عن حرام بن سعد بن محيصة «أن ناقة للبراء بن عازب دخلت حائطَ رجل فأفسدت فيه، فقضى رسولُ الله - ﷺ-: أنَّ على أهل ⦗٢٠٤⦘ الحوائط حفظَها بالنهار، وأن ما أفْسَدَتِ المواشي بالليل ضامن (١) على أهلها» هكذا رواه يحيى بن يحيى عن مالك، قالوا: والصواب «حرام بن سعد» لا ابن سعيد (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحوائط) جمع حائط، وهو البستان من النخيل وغيره.\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": قال الباجي: أي مضمون.\n(٢) رواه الموطأ ٢ / ٧٤٧ و٧٤٨ في الأقضية، باب القضاء في الضواري والحريسة مرسلًا، وقد وصله أبو داود رقم (٣٥٦٩) و(٣٥٧٠) في الأقضية، باب المواشي تفسد زرع قوم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٤/٤٧) عن ابن شهاب، عن حرام بن سعد بن محيصة، فذكره.\nوأخرجه أبو داود (٣٥٦٩) قال: حدثنا أحمد بن محمد بن ثابت المروزي، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن حرام بن محيصة، فذكره.","vol":"10","page":203},{"text":"٧٧١٤ - (ت) رافع بن خديج - ﵁ - أن النبيَّ - ﷺ- قال: «من زرع في أرض قوم بغير إذنهم، فليس له من الزرع شيء، وله نفقته» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٦٦) في الأحكام، باب ما جاء فيمن زرع في أرض قوم بغير إذنهم، ورواه أيضًا أبو داود رقم (٣٤٠٣) في البيوع، باب في زرع الأرض بغير إذن صاحبها، وفي سنده شريك بن عبد الله النخعي، وهو صدوق، يخطئ كثيرًا، تغير حفظه، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب، والعمل على هذا عند أهل العلم، وهو قول أحمد وإسحاق، وقال الترمذي: وسألت محمد بن إسماعيل - يعني البخاري - عن هذا الحديث فقال: هو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٣/٤٦٥) قال: حدثنا وكيع، وأبو كامل. وفي (٤/١٤١) قال: حدثنا أسود بن عامر، والخزاعي. وأبو داود (٣٤٠٣) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٢٤٦٦) قال: حدثنا عبد الله بن عامر بن زرارة. والترمذي (١٣٦٦) قال: حدثنا قتيبة. ستتهم - وكيع، وأبو كامل، وأسود، والخزاعي، وقتيبة، وعبد الله بن عامر - قالوا: حدثنا شريك بن عبد الله النخعي، عن أبي إسحاق.\n٢- وأخرجه الترمذي (١٣٦٦) قال: قال محمد: حدثنا معقل بن مالك البصري، قال: حدثنا عقبة بن الأصم.\nكلاهما - أبو إسحاق، وعقبة بن الأصم - عن عطاء، فذكره.\nقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من حديث أبي إسحاق، إلا من هذا الوجه. وقال: سألت محمد بن إسماعيل - يعني البخاري - عن هذا الحديث، فقال: هو حديث حسن، وقال: لا أعرفه من حديث أبي إسحاق، إلا من رواية شريك.","vol":"10","page":204},{"text":"٧٧١٥ - (د) أبو سعيد [الخدري]- ﵁ - قال: «اختصَم إلى رسولِ الله - ﷺ- رَجُلان في حريم نخلة، فأمر بها فَذُرِعت، فَوجِدت سبع أذرع - وفي أخرى: خمس أذرع، فقضى بذلك» وفي رواية: «فأمر بجريدة من جريدها فَذُرِعتْ» أخرجه أبو داود (١) .\n⦗٢٠٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حريم النخلة): الأرض التي حولها قريبًا منها.\n_________\n(١) رقم (٣٦٤٠) في الأقضية، باب أبواب من القضاء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٤٠) قال: حدثنا محمود بن خالد، أن محمد بن عثمان، حدثهم، قال: حدثنا عبد العزيز بن محمد، عن أبي طوالة، وعمرو بن يحيى، عن أبيه، فذكره.","vol":"10","page":204},{"text":"<span data-type=\"title\" id=toc-1697>الكتاب الرابع: في القتل</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-1698>الفصل الأول: في النهي عن القتل وإثمه</span>\n٧٧١٦ - (خ) سعيد بن العاص عن ابن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «لَنْ يزالَ المؤمِنُ في فُسحَة من دِينه ما لم يُصِبْ دمًا حرامًا»، قال: وقال ابن عمر: «إنَّ من وَرَطات الأمور التي لا مخرج لمن أوقع نفسه فيها سفكُ الدَّم الحرام بغير حِلِّه» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَرَطات الأمور) جمع وَرْطة، وهي الهلاك، قال: وأصل الورطة: أرضٌ مطمئنة، لا طريق فيها، يقال: أورطهُ ورطة، أي: أوقَعَه في الورطة.\n_________\n(١) ١٢ / ١٦٥ في الديات في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٤) (٥٦٨١) قال: حدثنا أبو النضر. وعبد بن حميد (٨٥٦) قال: حدثني ابن أبي شيبة، قال: حدثنا محمد بن كناسة الأسدي. والبخاري (٩/٢) قال: حدثنا علي.\nثلاثتهم - أبو النضر، ومحمد بن كناسة، وعلي بن المديني - عن إسحاق بن سعيد بن عمرو بن سعيد بن العاص، عن أبيه، فذكره.\n* أخرجه البخاري (٩/٢) قال: حدثني أحمد بن يعقوب، قال: حدثنا إسحاق بن سعيد، قال: سمعت أبي يحدث عن عبد الله بن عمر، قال: إن من ورطات الأمور التي لا مخرج لمن أوقع نفسه فيها سفك الدم الحرام بغير حله.","vol":"10","page":205},{"text":"٧٧١٧ - (د) خالد بن دهقان - ﵁ - قال: كُنَّا في غزوة القسطنطينية بذُلُقْيَة، فأقبل رجل من أهل فِلَسطين من أشرافهم وخيارهم يعرفون ذلك [له]، يقال له: هانئ بن كُلثوم بن شريك الكِناني، فسلَّم على عبد الله بن أبي زكريا، وكان يعرف له حقَّه، قال لنا خالد: فحدثنا عبد الله بن أبي زكريا، قال: سمعت أم الدرداء تقول: سمعت أبا الدرداء يقول: سمعت رسولَ الله - ﷺ- يقول: «كُلُّ ذَنب عسى الله أَن يغفرَه، إلا من مات مُشْرِكًا، أو مُؤمِن قَتَلَ مؤمنًا متعمدًا» فقال هانئ بن كلثوم: سمعتُ محمود بن الربيع يحدِّث عن عبادة بن الصامت، أنه سمعه يحدثه عن رسولِ الله - ﷺ- أنه قال: «مَنْ قَتَلَ مؤمنًا، فَاغْتَبَطَ (١) بقتله: لم يَقْبل الله منه صَرفًا ولا عدلًا» قال لنا خالد: ثم حدثنا ابن أبي زكريا عن أم الدرداء عن أبي الدرداء عن رسولِ الله - ﷺ- أنه قال: «لا يزالُ المؤمن مُعْنقًا صالحًا ما لم يُصِب دمًا حرامًا، فإذا أصاب دمًا حرامًا بَلَّح» قال أبو داود: وحدَّث هانئ بن كلثوم عن محمود بن الربيع عن عبادة بن الصامت عن رسولِ الله - ﷺ- مثله سواء - قال خالد [بن دهقان]، سألت يحيى بن يحيى الغَسَاني عن قوله: «اغتَبَط بقتله» قال: الذين يقاتلون في الفتنة، فيَقتل أحدُهم، فيرى أنه على هُدى لا يستغفر الله، يعني من ذلك. أخرجه أبو داود (٢) .\n⦗٢٠٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاغتبط بقتله) هكذا جاء هذا الحديث في «سنن أبي داود» ﵀ «من قتل مؤمنًا فاغتبط بقتله لم يقبل الله منه صرفًا ولا عدلًا» وقال في آخر الحديث: قال خالد بن دِهقان - هو راوي الحديث - سألتُ يحيى بن يحيى الغسَّاني عن قوله «اغتبط بقتله» قال: الذين يقاتلون في الفتنة، فيقتل أحدهم فيرى أنه على هدى لا يستغفر الله - يعني من ذلك - وهذا التفسير يدل على أنه من الغِبطة - بالغين المعجمة - وهي الفرح والسرور وحسن الحال، وذلك: أن القاتل إذا قتل خصمه فإنه يفرح بقتله، فإذا كان المقتول مؤمنًا وفرح بقتله دخل في هذا الوعيد، بخلاف ما إذا حزن لقتله وندم عليه، والذي جاء في «معالم السنن» للخطابي ﵀ في شرح هذا الحديث، قال: «من قتل مؤمنًا فاعتبط قتله ...» وذكر الحديث، ولم يذكر قول خالد ليحيى، ولا تفسير يحيى، ثم قال: في معنى قوله «اعتبط قتله» أي: قتَله ظلمًا، لا عن قصاص، يقال: عَبَطت الناقةُ واعتبطتها: إذا نَحَرْتَها من غير داءٍ أو آفة تكون بها، ومات فلان عبطة: إذا مات شابًا قبل أوان الشيب والهرم، قال أمية بن أبي الصامت: «مَنْ لم يَمُتْ عبطةً يَمُتْ هرمًا» وهذا القول من الخطابي يخالف ما فسّره يحيى بن يحيى الغساني في آخر الحديث، وجاء في التهذيب للأزهري قال: وفي ⦗٢٠٨⦘ الحديث «مَنِ اعتبط مؤمنًا قتلًا فإنه قود» أي: قتله بلا جناية توجب ذلك، فإنه يقاد به، وكل من مات بغير علة، فقد اعتبط.\n(صَرفًا) الصرف: النفل، وقيل: التوبة.\n(والعدل): الفرض، وقيل: الفدية.\n(معنِقًا) الإعناق: ضرب من السير سريع وسيع، والمراد به: خِفَّة الظهر من الآثام، يعني أنه يسير سير المخفّ.\n(بلَّح): إذا أعْيى وانقطع، يروى بتشديد اللام وتخفيفها، والتخفيف فيها قليل.\n_________\n(١) في بعض نسخ أبي داود المطبوعة: فاعتبط، بالعين.\n(٢) رقم (٤٢٧٠) في الفتن، باب في تعظيم قتل المؤمن، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٧٠) قال: حدثنا مؤمل بن الفضل، قال: حدثنا محمد بن شعيب، فذكره.","vol":"10","page":206},{"text":"٧٧١٨ - (س) معاوية - ﵁ - قال: قال رسولُ الله - ﷺ-: «كلُّ ذَنْب عسى الله أن يغفِرَهُ إلا الرَّجل يقتلُ المؤمِنَ مُتَعَمِّدًا، أو الرجل يموتُ كافرًا» أخرجه النسائي (١) .\n_________\n(١) ٧ / ٨١ في تحريم الدم في فاتحته، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٩٩)، والنسائي (٧/٨١) قال: أخبرنا محمد بن المثنى.\nكلاهما - أحمد بن حنبل، وابن المثنى - قالا: حدثنا صفوان بن عيسى، قال: أخبرنا ثور بن يزيد، عن أبي عون، عن أبي إدريس، فذكره.","vol":"10","page":208},{"text":"٧٧١٩ - (س) بريدة - ﵁ - قال: قال النبيُّ - ﷺ-: «قَتْلُ المُؤمِنِ أعْظَمُ عِنْدَ الله من زَوال الدنيا» أخرجه النسائي (١) .\n_________\n(١) ٧ / ٨٣ في تحريم الدم، باب تعظيم الدم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٨٣) قال: أخبرنا الحسن بن إسحاق المروزي، ثقة، قال: حدثني خالد بن خداش، قال: حدثنا حاتم بن إسماعيل، عن بشير بن المهاجر، عن عبد الله بن بريدة، فذكره.\nقلت: قال أبو القاسم البغوي حدثني محمد بن علي الجوزجاني قال: قلت لأبي عبد الله -يعني أحمد بن حنبل- سمع عبد الله من أبيه شيئا؟ قال: ما أدري عامة ما يروي عن بريدة عنه وضعف حديثه. وقال إبراهيم الحربي: عبد الله أتم من سليمان ولم يسمعا من أبيهما، وفيما روى عبد الله عن أبيه أحاديث منكرة.","vol":"10","page":208},{"text":"٧٧٢٠ - (ت س) عبد الله بن عمرو بن العاص - ﵄ - أن رسولَ الله - ﷺ- قال: «لَزَوالُ الدُّنيا أهْونُ على الله مِن قتلِ رجل مسلم» ⦗٢٠٩⦘ أَخرجه النسائي والترمذي، وقال الترمذي: وقد روي موقوفًا عليه، وهو أصح (١) .\n_________\n(١) رواه الترمذي رقم (١٣٤٥) في الديات، باب ما جاء في تشديد قتل المؤمن، والنسائي ٧ / ٨٢ و٨٣ في تحريم الدم، باب تعظيم الدم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٣٩٥) قال: حدثنا أبو سلمة يحيى بن خلف، ومحمد بن عبد الله بن بزيع. والنسائي (٧/٨٢) قال: أخبرنا يحيى بن حكيم البصري. ثلاثتهم - يحيى بن خلف، ومحمد، ويحيى بن حكيم - قالوا: حدثنا ابن أبي عدي، عن شعبة، عن يعلى بن عطاء، عن أبيه، فذكره.\n* أخرجه الترمذي (١٣٩٥) . والنسائي (٧/٨٢) .\nكلاهما - الترمذي، والنسائي - عن محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والنسائي (٧/٨٢) قال: أخبرنا عمرو بن هشام، قال: حدثنا مخلد بن يزيد، عن سفيان، عن منصور.\nكلاهما - شعبة، ومنصور - عن يعلى بن عطاء، عن أبيه، عن عبد الله بن عمرو، فذكره موقوفا.\n* قال الترمذي: حديث عبد الله بن عمرو، هكذا رواه ابن أبي عدي، عن شعبة، عن يعلى بن عطاء، عن أبيه، عن عبد الله بن عمرو، عن النبي -ﷺ-.\nوروى محمد بن جعفر، وغير واحد، عن شعبة، عن يعلى بن عطاء، فلم يرفعه، وهكذا روى سفيان الثوري، عن يعلى بن عطاء موقوفا. وهذا أصح من الحديث المرفوع.","vol":"10","page":208},{"text":"٧٧٢١ - (ت) أبو الحكم البجلي قال: سمعت أبا هريرة وأبا سعيد - ﵄- يذكران عن رسولِ الله - ﷺ- قال: «لو أنَّ أهْلَ السَّماءِ وأَهْلَ الأَرضِ اشتركوا في دَمِ مؤمن لأكبَّهُمُ الله في النار» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٩٨) في الديات، باب الحكم في الدماء، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٣٩٨) قال: حدثنا الحسين بن حريث، قال: حدثنا الفضل بن موسى، عن الحسين بن واقد، عن يزيد الرقاشي، قال: حدثنا أبو الحكم البجلي، فذكره.\nقلت: فيه يزيد الرقاشي وهو ضعيف.","vol":"10","page":209},{"text":"٧٧٢٢ - (د) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «الإيمانُ قَيَّدَ الفَتْكَ، لا يَفْتِكُ مؤمِن» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإيمان قيَّد الفَتْك) الفتك: القتل على غفلةٍ وغِرَّة، ومعنى الحديث: أن الإيمان يمنع المؤمن أن يفتك بأحد، ويحميه أن يُفْتَك به، فكأنه قد قيَّد الفاتك، ومنعه، فهو له قيد.\n_________\n(١) رقم (٢٧٦٩) في الجهاد، باب في العدو يؤتى على غرة ويتشبه بهم، وإسناده ضعيف، ولكن له شواهد يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٢٧٦٩) قال: حدثنا محمد بن حزابة، قال: حدثنا إسحاق، يعني ابن منصور. قال: حدثنا أسباط الهمداني، عن السدي، عن أبيه، فذكره.","vol":"10","page":209},{"text":"٧٧٢٣ - (خ م ت س) عبد الله بن مسعود - ﵁ - أن رسولَ الله - ﷺ- قال: «ليسَ من نَفس تُقْتَل ظُلمًا إلا كانَ على ابنِ آدمَ الأول كِفْل مِن دَمِها، لأنه سَنَّ القتل أولًا» وفي رواية «لأنه كان أولَ من ⦗٢١٠⦘ سَنَّ القتل» أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كِفل) الكِفْل: الحظُّ والنصيب.\n_________\n(١) رواه البخاري ١٢ / ١٦٩ في الديات، باب قول الله تعالى: ﴿ومن أحياها﴾، وفي الأنبياء، باب خلق آدم صلوات الله عليه وذريته، وفي الاعتصام، باب إثم من دعا إلى ضلالة أو سن سنة سيئة، ومسلم رقم (١٦٧٧) في القسامة، باب إثم من سن القتل، والترمذي رقم (٢٦٧٥) في العلم، باب الدال على الخير كفاعله، والنسائي ٧ / ٨٢ في تحريم الدم في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٨) قال: حدثنا سفيان (بن عيينة) . وأحمد (١/٣٨٣) (٣٦٣٠) قال: حدثنا أبو معاوية. وفي (١/٤٣٠) (٤٠٩٢) قال: حدثنا يحيى، عن سفيان. وفي (١/٤٣٣) (٤١٢٣) قال: حدثنا وكيع، قال: حدثنا سفيان. والبخاري (٤/١٦٢) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. وفي (٩/٣) قال: حدثنا قبيصة، قال: حدثنا سفيان (الثوري) . وفي (٩/١٢٧) قال: حدثنا الحميدي، قال: حدثنا سفيان (بن عيينة) . ومسلم (٥/١٠٦) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، قالا: حدثنا أبو معاوية. وفي (٥/١٠٧) قال: حدثناه عثمان بن أبي شيبة، قال: حدثنا جرير. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، وعيسى بن يونس. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان (بن عيينة) . وابن ماجة (٢٦١٦) قال: حدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس. والترمذي (٢٦٧٣) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، وعبد الرزاق، عن سفيان (الثوري) . (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة. والنسائي (٧/٨١) قال: أخبرنا عمرو بن علي، عن عبد الرحمن، قال: حدثنا سفيان (الثوري) . وفي الكبرى تحفة الأشراف (٩٥٦٨) عن علي بن خشرم، عن ابن عيينة.\nستتهم - سفيان بن عيينة، وأبو معاوية، وسفيان الثوري، وحفص بن غياث، وجرير، وعيسى بن يونس - عن سليمان الأعمش، عن عبد الله بن مرة، عن مسروق، فذكره.\n* صرح الأعمش بالتحديث في رواية حفص بن غياث عنه.","vol":"10","page":209},{"text":"٧٧٢٤ - (س) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «يَجِيءُ الرَّجُلُ آخِذًا بيدِ الرجلِ، فيقول: يا ربِّ، هذا قتلني، فيقول الله ﷿: لِمَ قتلتَه؟ فيقول: قتلتُه لتكونَ العِزَّةُ لكَ، فيقول: فإنَّها لي، ويجيءُ الرجل آخذًا بيدِ الرجلِ فيقول: إنَّ هذا قَتَلَني، فيقول الله ﷿: لِمَ قتلتَه؟ فيقول: لتكونَ العِزَّةُ لفلان، فيقول: فإنَّها ليست لفلان، فيبوءُ بإثمه» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيبوء بإثمه) باء بإثمه: إذا احتمله ورجع به.\n_________\n(١) ٧ / ٨٤ في تحريم الدم، باب تعظيم الدم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٨٤) قال: أخبرنا إبراهيم بن المستمر، قال: حدثنا عمرو بن عاصم، قال: حدثنا معتمر، عن أبيه، عن الأعمش، عن شقيق بن سلمة، عن عمرو بن شرحبيل، فذكره.\nقلت: فيه عنعنة الأعمش.","vol":"10","page":210},{"text":"٧٧٢٥ - (س) جندب [بن عبد الله بن سفيان البجلي]- ﵁ - قال: حدثني فلان: أن رسولَ الله - ﷺ- قال: «يجيءُ المقتولُ بقاتِله يومَ ⦗٢١١⦘ القيامةِ، فيقول: سَلْ هذا، فيمَ قتلني؟ فيقول: قتلتُه على مُلْكِ فلان، قال جندب: فَاتَّقِها» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ٨٤ في تحريم الدم، باب تعظيم الدم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٨٤) أخبرنا عبد الله بن محمد بن تميم، قال: حدثنا حجاج، قال: أخبرني شعبة، عن أبي عمران الجوني، قال: قال جندب: حدثني فلان، فذكره.","vol":"10","page":210},{"text":"٧٧٢٦ - (خ م د) المقداد بن الأسود - ﵁ - قال عبيد الله بن عَدِي بن الخيار: إن المقداد بن عمرو الكندي - وكان حليفًا لبني زُهرة، وكان ممَّن شهد بدرًا مع النبيِّ - ﷺ- أخبره أنه قال لرسولِ الله - ﷺ-: «أَرأَيتَ إِن لقِيتُ رجلًا من الكُفارِ فَاقْتَتَلْنا، فَضَرَب إِحدى يديَّ بالسيف فقطعها، ثم لاذَ مِنِّي بشجرة، فقال: أسلمتُ لله، أَأقْتُلُه يا رسولَ الله بعد أن قالها؟ فقال رسولُ الله - ﷺ-: لا تقتُلْه، فقال: يا رسولَ الله، قَطَعَ إِحدى يديَّ، ثم قال ذلك بعدما قطعها، فقال رسولُ الله - ﷺ-: لا تقْتُلْه، فإن قتَلْتَه فإنَّهُ بمنزلتكَ قبل أن تقتلَه، وإنك بمنزلَتِه قبلَ أن يقول كلمَته التي قال» وفي رواية «فَلَمَّا أَهْوْيتُ لِقَتْلِهِ، قال: لا إله إلا الله ...» وذكره. أخرجه البخاري ومسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لاذ) لاذ به: إذا التجأ إليه واحتمى به.\n(فإنك مثله) أي مثله في إباحة الدم، لأن الكافر قبل أن يُسلم مباح ⦗٢١٢⦘ الدم، فإذا أسلم فقتله أحد، فإن قاتلَه مباحُ الدم بحق القصاص.\n_________\n(١) رواه البخاري ١٢ / ١٦٦ و١٦٧ في الديات في فاتحته، وفي المغازي، باب شهود الملائكة بدرًا، ومسلم رقم (٩٥) في الإيمان، باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله، وأبو داود رقم (٢٦٤٤) في الجهاد، باب على ما يقاتل المشركون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣) قال: حدثنا إسماعيل بن إبراهيم، عن عبد الرحمن بن إسحاق. وفي (٦/٤) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب. وفي (٦/٥) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وفي (٦/٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والبخاري (٥/١٠٩) قال: حدثنا أبو عاصم، عن ابن جريج. (ح) وحدثني إسحاق، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا ابن أخي ابن شهاب. وفي (٩/٣) قال: حدثنا عبدان، قال: حدثنا عبد الله، قال: حدثنا يونس. ومسلم (١/٦٦ و٦٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح، قال: أخبرنا الليث. (ح) وحدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر. (ح) وحدثنا إسحاق بن موسى الأنصاري، قال: حدثنا الوليد بن مسلم، عن الأوزاعي. (ح) وحدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وأبو داود (٢٦٤٤) قال: حدثنا قتيبة بن سعيد، عن الليث. والنسائي في (الكبرى الورقة ١١٥ - أ) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث.\nسبعتهم - عبد الرحمن بن إسحاق، وابن أخي ابن شهاب، وابن جريج، ومعمر، ويونس، والليث، والأوزاعي - عن ابن شهاب الزهري، عن عطاء بن يزيد الليثي، عن عبيد الله بن عدي بن الخيار، فذكره.","vol":"10","page":211},{"text":"٧٧٢٧ - () عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ- للمقداد: «إذا كانَ رجل مُؤمِن يُخْفي إيمانَه مع قوم كفار، فأظْهَر إِيمانَهُ فقتلتَه، فكذلك كنتَ أنت تُخفي إيمانك من قبل» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره البخاري تعليقًا ١٢ / ١٦٨ في الديات في فاتحته، قال الحافظ في \" الفتح \": وصله البزار والدارقطني في \" الأفراد \" والطبراني في \" الكبير \" من رواية أبي بكر بن علي بن عطاء بن مقدم والد محمد بن أبي بكر المقدم عن حبيب، قال الدارقطني: تفرد به حبيب، وتفرد به أبو بكر عنه، قلت: القائل الحافظ ابن حجر: قد تابع أبا بكر سفيان الثوري، لكنه أرسله، أخرجه ابن أبي شيبة عن وكيع عنه، وأخرجه الطبري من طريق أبي إسحاق الفزاري عن الثوري كذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا (١٢/١٦٨) في الديات في فاتحته.\nقال الحافظ في الفتح وصله البزار والدارقطني في الأفراد، والطبراني في الكبير من رواية أبي بكر بن علي بن عطاء بن مقدم -والد محمد بن أبي بكر المقدم- عن حبيب، قال الدارقطني: تفرد به حبيب، وتفرد به أبو بكر عنه، قلت: -القائل الحافظ ابن حجر- قد تابع أبا بكر سفيان الثوري، لكن أرسله، أخرجه ابن أبي شيبة، عن وكيع عنه، وأخرجه الطبري من طريق أبي إسحاق الفزاري عن الثوري كذلك.","vol":"10","page":212},{"text":"٧٧٢٨ - (د) حارثة بن مضرب عن فُرات بن حَيَّان - ﵁ - «أن رسولَ الله - ﷺ- أمر بقتله - وكان عَيْنًا لأبي سفيانَ، وحليفًا لرجل من الأنصار، فمرَّ بحلْقة من الأنصار، فقال: إِني مسلم، فقال رجل من الأنصار: إنه يا رسولَ الله يقول: إِني مُسلم، فقال رسولُ الله - ﷺ-: إنَّ منكم رجالًا نَكِلُهُمْ إلى إيمانهم، منهم فُراتُ بن حَيَّان» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٥٢) في الجهاد، باب في الجاسوس الذمي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٣٦) قال: حدثنا علي بن عبد الله، قال: حدثنا بشر بن السري. وأبو داود (٢٦٥٢) قال: حدثنا محمد بن بشار، قال: حدثني محمد بن محبب أبو همام الدلال. وعبد الله بن أحمد (٤/٣٣٦) قال: حدثني أبو خيثمة، قال: حدثنا بشر بن السري.\nكلاهما - بشر، ومحمد بن محبب - عن سفيان بن سعيد الثوري، عن أبي إسحاق، عن حارثة بن مضرب، فذكره.","vol":"10","page":212},{"text":"<span data-type=\"title\" id=toc-1699>الفصل الثاني: فيما يبيح القتل</span>\n٧٧٢٩ - (خ م د ت س) عبد الله بن مسعود - ﵁ - أن رسولَ الله - ﷺ- قال: «لا يَحِلُّ دَمُ امرئ مسلم يشهدُ أن لا إله إلا الله وأني رسول الله، إلا بإحدى ثلاث: الثَّيِّبُ الزَّاني، والنّفْسُ بالنَّفْسِ، والتَّارِكُ لدينهِ، المفارقُ للجمَاعَةِ» أخرجه البخاري ومسلم والترمذي وأبو داود والنسائي.\nوللنسائي قال: «والله الذي لا إله غيره، لا يَحلُّ دَمُ امرئ مسلم يشهدُ أن لا إله إلا الله، وأني رسول الله، إلا ثلاثةُ نَفَر: التاركُ للإسلام المفارقُ للجماعة، والثَّيِّبُ الزَّاني، والنَّفْسُ بالنفسِ» .\nوفي رواية للبخاري «النفسُ بالنفسِ، والثَّيِّبُ الزاني، والمفارِقُ (١) من الدين التارِكُ للجماعةِ» (٢) .\n_________\n(١) قال الحافظ في \" الفتح \": كذا في رواية أبي ذر عن الكشميهني، وللباقين: والمارق من الدين.\n(٢) رواه البخاري ١٢ / ١٧٦ في الديات، باب قول الله تعالى: ﴿النفس بالنفس والعين بالعين﴾، ومسلم رقم (١٦٧٦) في القسامة، باب ما يباح به دم المسلم، وأبو داود رقم (٤٣٥٢) في الحدود، باب الحكم فيمن ارتد، والترمذي رقم (١٤٠٢) في الديات، باب ما جاء لا يحل دم امرئ مسلم إلا بإحدى ثلاث، والنسائي ٧ / ٩٠ و٩١ في تحريم الدم، باب ذكر ما يحل به دم المسلم، وفي القسامة، باب القود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٩) قال: حدثنا سفيان بن عيينة. وأحمد (١/٣٨٢) (٣٦٢١) (١/٤٢٨) (٤٠٦٥) قال: حدثنا أبو معاوية. وفي (١/٤٤٤) (٤٢٤٥) قال: حدثنا وكيع. وفي (١/٤٦٥) (٤٤٢٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٢٣٠٣ و٢٤٥١) قال: حدثنا يعلى. والبخاري (٩/٦) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. ومسلم (٥/١٠٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث، وأبو معاوية، ووكيع. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة. (ح) وحدثنا إسحاق بن إبراهيم، وعلي بن خشرم، قالا: أخبرنا عيسى بن يونس. (ح) وحدثنا أحمد بن حنبل، ومحمد بن المثنى، قالا: حدثنا عبد الرحمن بن مهدي، عن سفيان الثوري. (ح) وحدثني حجاج بن الشاعر، والقاسم بن زكريا، قالا: حدثنا عبيد الله بن موسى، عن شيبان. وأبو داود (٤٣٥٢) قال: حدثنا عمرو بن عون، قال: أخبرنا أبو معاوية. وابن ماجه (٢٥٣٤) قال: حدثنا علي بن محمد، وأبو بكر بن خلاد الباهلي، قالا: حدثنا وكيع. والترمذي (١٤٠٢) قال: حدثنا هناد، قال: حدثنا أبو معاوية. والنسائي (٧/٩٠) قال: أخبرنا إسحاق بن منصور، قال: أنبأنا عبد الرحمن، عن سفيان الثوري. وفي (٨/١٣) قال: أخبرنا بشر بن خالد، قال: حدثنا محمد بن جعفر، عن شعبة.\nعشرتهم - سفيان بن عيينة، وأبو معاوية، ووكيع، وشعبة، ويعلى بن عبيد، وحفص بن غياث، وعبد الله بن نمير، وعيسى بن يونس، وسفيان الثوري، وشيبان - عن الأعمش، قال: سمعت عبد الله بن مرة يحدث، عن مسروق، فذكره.\n* في رواية سفيان الثوري، وشيبان، قال الأعمش: فحدثت به إبراهيم، فحدثني عن الأسود، عن عائشة بمثله.","vol":"10","page":213},{"text":"٧٧٣٠ - (د س) عائشة - ﵂ - أن رسول الله - ﷺ- قال: ⦗٢١٤⦘ «لا يَحِلُّ دَمُ امرئ مسلم يشهد أن لا إله إلا الله، وأن محمدًا رسول الله، إلا في إحدى ثلاث: زِنًا بعد إِحْصَان، فإنَّه يُرجَمُ، ورجل خَرَجَ محاربًا لله ورسوله، فإنَّهُ يقتَلُ أو يصلَبُ، أو يُنفى من الأرض، أو يَقتُلُ نَفسًا، فيقتَلُ بها» أخرجه أبو داود والنسائي.\nوللنسائي من رواية عمرو بن غالب قال: قالت عائشة: «يا عَمْرُو أمَا عَلِمْتَ أنه لا يَحِلُّ دَمُ امرئ مسلم إلا بثلاثة: نفس بنفس، أو رجل زَنَى بعدما أحَصَنَ، أَو كَفَرَ بعد إسلامِهِ» (١) .\n_________\n(١) رواه أبو داود رقم (٤٣٥٣) في الحدود، باب الحكم فيمن ارتد، والنسائي ٧ / ٩١ في تحريم الدم، باب تعظيم الدم، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٥٣) قال: حدثنا محمد بن سنان الباهلي. والنسائي (٧/١٠١) قال: أخبرنا العباس بن محمد الدوري قال: حدثنا أبو عامر العقدي. وفي (٨/٢٣) قال: أخبرنا أحمد بن حفص بن عبد الله قال: حدثني أبي.\nثلاثتهم - محمد بن سنان، وأبو عامر العقدي، وحفص بن عبد الله - عن إبراهيم بن طهمان، عن عبد العزيز بن رفيع، عن عبيد بن عمير، فذكره.","vol":"10","page":213},{"text":"٧٧٣١ - (ت د س) أبو أمامة بن سهل بن حنيف - ﵁ - أن عثمان بن عَفّان أشرف يوم الدار، فقال: «أنشُدكم بالله، أَتعْلَمُونَ أن رسولَ الله - ﷺ- قال: لا يحِلُّ دم امرئ مسلم إلا بإحدى ثلاث: زِنًا بعد إِحصان، أو كُفر بعد إسلام، أو قتلِ نَفْس بغيرِ حقّ، فيقتل به؟ فواللهِ ما زَنَيْتُ في جاهلية ولا إِسلام، ولا ارتَددْتُ منذ بايعتُ رسولَ الله - ﷺ- ولا قتلتُ النَّفسَ التي حرَّمَ الله، فَبمَ تقتلونني؟» أخرجه الترمذي.\nوفي رواية النسائي عن أبي أمامة بن سهل، وعبد الله بن عامر بن ربيعة قال: «كُنَّا مع عثمان وهو محصور، وكنا إذا دخلنا مَدخَلًا نسمع كلامَ مَنْ ⦗٢١٥⦘ بالبَلاطِ، فدخل عثمان يومًا، ثم خرج فقال: اللهم إنَّهم ليتواعَدُوني بالقتل، قلنا: يَكْفِيكَهُمُ الله، قال: ولِمَ يقتلونني؟ سمعتُ رسولَ الله - ﷺ- يقول: ...» وذكر الحديث بنحوه.\nوله في أخرى: قال عثمان: سمعتُ رسولَ الله - ﷺ- يقول: «لا يَحِلُّ دمُ امرئ مسلم إلا بإحدى ثلاث: أن يزنيَ بعدما أحصن، أو يَقتُلَ إنسانًا فَيُقتل، أو يكفر بعد إسلامهِ فيقتَل» (١) .\n_________\n(١) رواه الترمذي رقم (٢١٥٩) في الفتن، باب ما جاء لا يحل دم امرئ مسلم إلا بإحدى ثلاث، والنسائي ٧ / ٩٢ في تحريم الدم، باب ذكر ما يحل به دم المسلم، ورواه أيضًا أبو داود رقم (٤٥٠٢) في الديات، باب الإمام يأمر بالعفو في الدم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٦١) (٤٣٧) قال: حدثنا سليمان بن حرب، وعفان. وفي (١/٦٥) (٤٦٨) قال: حدثنا عفان. وفي (١/٧٠) (٥٠٩) قال: حدثنا سليمان بن حرب. والدارمي (٢٣٠٢) قال: أخبرنا أبو النعمان. وأبو داود (٤٥٠٢) قال: حدثنا سليمان بن حرب. وابن ماجة (٢٥٣٣) قال: حدثنا أحمد بن عبدة. والترمذي (٢١٥٨) قال: حدثنا أحمد بن عبدة الضبي. وعبد الله بن أحمد (١/٦٢) (٤٣٨) قال: حدثنا عبيد الله بن عمر القواريري.\nخمستهم - سليمان، وعفان، وأبو النعمان، وأحمد بن عبدة، وعبيد الله - قالوا: حدثنا حماد بن زيد، قال: حدثنا يحيى بن سعيد، قال: حدثنا أبو أمامة بن سهل بن حنيف، فذكره.\n* وأخرجه النسائي (٧/٩١) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا محمد بن عيسى، قال: حدثنا حماد بن زيد، قال: حدثنا يحيى بن سعيد، قال: حدثني أبو أمامة بن سهل، وعبد الله بن عامر بن ربيعة، قالا: كنا مع عثمان، فذكرا معناه.\n* قال الترمذي: هذا حديث حسن، ورواه حماد بن سلمة عن يحيى بن سعيد فرفعه. وروى يحيى بن سعيد القطان وغير واحد، عن يحيى بن سعيد الأنصاري هذا الحديث فأوقفوه ولم يرفعوه.","vol":"10","page":214},{"text":"٧٧٣٢ - (س) مخارق بن عبد الله - ﵁ - قال: «جاء رجل إلى النبيِّ - ﷺ- فقال: الرَّجُلُ يأتيني فيأخذُ مالي؟ قال: ذكِّرْهُ بالله، قال: فإن لم يَذَّكَّرْ، قال: فاستَعِنْ عليه مَنْ حَولَكَ مِن المسلمينَ، قال: فإن لم يكن حَوْلي أحد من المسلمين؟ قال: فاستَعِنْ عليه بالسُّلطانِ، قال: فإن نأى السلطانُ عني؟ قال: قاتِلْ دونَ مَالِكَ، حتى تكون من شُهداء الآخِرَةِ، أو تَمْنَعَ مالَكَ» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ١١٣ في تحريم الدم، باب ما يفعل من تعرض لماله، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٩٤) قال: حدثنا حسن، قال: حدثنا زهير. وفي (٥/٢٩٤) قال: حدثنا حسين بن محمد، قال: حدثنا سليمان بن قرم. والنسائي (٧/١١٣) قال: أخبرنا هناد بن السري في حديثه، عن أبي الأحوص. (ح) وأخبرني علي بن محمد بن علي، قال: حدثنا خلف بن تميم، قال: حدثنا أبو الأحوص.\nثلاثتهم - زهير، وسليمان بن قرم، وأبو الأحوص - عن سماك بن حرب، عن قابوس بن المخارق، فذكره.\n* في رواية علي بن محمد. قال خلف بن تميم: وسمعت سفيان الثوري يحدث بهذا الحديث.","vol":"10","page":215},{"text":"٧٧٣٣ - (ت) جندب بن عبد الله - ﵁ - أن رسول الله ⦗٢١٦⦘ ﷺ- قال: «حَدُّ الساحر ضَربة بالسيف» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٤٦٠) في الحدود، باب ما جاء في حد الساحر، وفي سنده إسماعيل بن مسلم المكي وهو ضعيف، وقال الترمذي: هذا حديث لا نعرفه مرفوعًا إلا من هذا الوجه، وإسماعيل بن مسلم المكي يضعف في الحديث، ويروى عن الحسن أيضًا، والصحيح عن جندب موقوف، والعمل على هذا عند بعض أهل العلم من أصحاب النبي ﷺ وغيرهم، وهو قول مالك بن أنس، وقال الشافعي: إنما يقتل الساحر إذا كان يعمل في سحره ما يبلغ به الكفر، فإذا عمل عملًا دون الكفر، فلم نر عليه قتلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٤٦٠) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو معاوية، عن إسماعيل بن مسلم، عن الحسن، فذكره.\nقال الترمذي: هذا حديث لا نعرفه مرفوعا إلا من هذا الوجه، وإسماعيل بن مسلم المكي يضعف في الحديث. والصحيح عن جندب موقوف.\nوالعمل على هذا عند أهل العلم من أصحاب النبي -ﷺ- وغيرهم، وهو قول مالك بن أنس، وقال الشافعي: إنما يقتل الساحر إذا كان يعمل في سحره ما يبلغ به الكفر، فإذا عمل عملا دون الكفر، فلم نر عليه قتلا.","vol":"10","page":215},{"text":"٧٧٣٤ - (ط) عبد الرحمن بن سعد بن زرارة بلغه: «أن حَفْصَةَ زوجَ النبيِّ - ﷺ- قَتَلَتْ جارية لها سَحَرَتْهَا، وقد كانت دَبَّرَتْها، فأمَرَتْ بها فَقُتِلَتْ» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دبَّرتها) التدبير: تعليق عتق العبد بموت سيده.\n_________\n(١) ٢ / ٨٧١ في العقول، باب ما جاء في الغيلة والسحر، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٤/٢٤٩) عن محمد بن عبد الرحمن بن سعد بن زارارة، فذكره. وإسناده منقطع.","vol":"10","page":216},{"text":"<span data-type=\"title\" id=toc-1700>الفصل الثالث: فيمن قتل نفسه</span>\n٧٧٣٥ - (خ م ت د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «من تَرَدَّى مِنْ جَبَل فقتلَ نفسَه، فهو في نار جهنم يتردَّى فيها، خالدًا مُخَلَّدًا فيها أبدًا، وَمَنْ تَحَسَّى سُمًَّا فقتلَ نفسَهُ، فَسُمُّهُ في يده ⦗٢١٧⦘ يتحَسَّاه في نار جهنم، خالدًا مخلَّدًا فيها أبدًا، ومَنْ قتل نفسَهُ بحديدَة، فحديدتُه في يده، يتوجَّأُ بها في بطنه في نار جهنم خالدًا مُخَلَّدًا فيها أبدًا» . أخرجه البخاري ومسلم والترمذي والنسائي.\nإلا أن النسائي زاد في روايته بعد قوله: بحديدة: «ثم انقطعَ عليَّ شيء» خالد (١) [يقول: كانت حديدته يجأ بها في بطنه] وأخرج أبو داود مثل فصل السُّمِّ.\nوهذا لفظه، قال: «مَن حَسا سُمًّا، فسمه في يده يتحسَّاه في نار جهنمَ خالدًا مُخَلَّدًا فيها أبدًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تردَّى) التردِّي: الوقوع من الموضع العالي.\n(يتوجَّأ) وجأته بالسِّكِّين: إذا ضربته بها، وهو يتوجأ بها، أي: يضرب بها نفسه.\n_________\n(١) العبارة في الأصول المخطوطة: ثم انقطع على شيء حاد، وفيها تحريف، وخالد، هو خالد بن الحارث بن عبيد بن سليمان، ويقال: ابن الحارث بن سليم بن عبيد بن سفيان الهجيمي أبو عثمان البصري، أحد الرواة.\n(٢) رواه البخاري ١٠ / ٢٦١ في الطب، باب شرب السم والدواء به وما يخاف منه والخبيث، ومسلم رقم (١٠٩) في الإيمان، باب غلظ تحريم قتل الإنسان نفسه، والترمذي رقم (٢٠٤٤) و(٢٠٤٥) في الطب، باب ما جاء فيمن قتل نفسه بسم أو غيره، والنسائي ٤ / ٦٦ و٦٧ في الجنائز، باب ترك الصلاة على من قتل نفسه، وأبو داود رقم (٣٨٧٢) في الطب، باب في الأدوية المكروهة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٤٥) قال: حدثنا أبو معاوية. وفي (٢/٤٧٨) قال: حدثنا وكيع. وفي (٢/٤٨٨) قال حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٢٣٦٧) قال: حدثنا يعلى بن عبيد. والبخاري (٧/١٨٠) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا خالد بن الحارث، قال: حدثنا شعبة ومسلم (١/٧٢) قال: حدثنا أبو بكر بن أبي شيبة، وأبو سعيد الأشج، قالا: حدثنا وكيع. (ح) وحدثني زهير بن حرب، قال: حدثنا جرير (ح) وحدثنا سعيد بن عمرو الأشعثي، قال: حدثنا عبثر (ح) ويحيى بن حبيب الحارثي، قال: حدثنا خالد، يعني بن الحاثر، قال: حدثنا شعبة. وأبو داود (٣٨٧٢) قال: حدثنا أحمد بن حنبل، قال: حدثنا أبو معاوية. وابن ماجة (٣٤٦٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والترمذي (٢٠٤٣) قال: حدثا أحمد بن منيع، قال: حدثنا عبيدة بن حميد. وفي (٢٠٤٤) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود. عن شعبة. (ح) وحدثنا محمد بن العلاء، قال: حدثنا وكيع وأبو معاوية. والنسائي (٤/٦٦) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة.\nسبعتهم - أبو معاوية، ووكيع، وشعبة، ويعلى بن عبيد، وجرير، وعبثر بن القاسم، وعبيدة بن حميد - عن سليمان الأعمش، عن أبي صالح ذكوان، فذكره.\n* في رواية عبيدة بن حيمد: «عن أبي هريرة، أراه رفعه» .\n* الروايات مطولة ومختصرة.","vol":"10","page":216},{"text":"٧٧٣٦ - (خ) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «الذي يخنُقُ نفسه: يخنُقُها في النار، والذي يَطْعُنُ نفسهُ يطعُنُها في ⦗٢١٨⦘ النار» أخرجه البخاري (١) .\nهذا الحديث أخرجه الحميدي في أفراد البخاري، ويجوز أن يكون من جملة الحديث الذي قبله، ولكنا اتَّبعناه في فعله.\n_________\n(١) ٣ /١٨٠ في الجنائز، باب ما جاء في قاتل النفس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٣٥) قال: حدثنا يحيى، عن ابن عجلان. والبخاري (٢/١٢١) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب.\n* رواية شعيب بن أبي حمزة ليس فيها: «والذي يتقحم فيها يتقحم في النار.»","vol":"10","page":217},{"text":"٧٧٣٧ - (خ م) الحسن البصري قال: حدثنا جندب بن عبد الله - ﵁ - في هذا المسجد، فما نسينا منه حديثًا، وما نخافُ أن يكونَ جندب كذبَ على رسولِ الله - ﷺ- قال: «كان برجل جِرَاح فقتل نفسَهُ، فقال الله: بَدَرَني بنفسه، فحرَّمْتُ عليه الجنة» .\nوفي أخرى قال: «كانَ فيمن كانَ قبلَكم رجل به جُرح فجزع، فأخذ سِكِّينًا فحزَّ بها يده، فما رَقأَ الدمُ حتى مات، فقال الله: بادرني عبدي بنفسه ...» الحديث أخرجه البخاري ومسلم.\nوفي رواية: «أن رَجُلًا مِمَّن كان قبلكم خرَجَتْ به قَرحة، فلما آذته انتزعَ سَهمًا من كِنانَتِهِ، فنكأها، فلم يَرْقأ الدَّمُ حتى مات، قال ربكم: حَرَّمْتُ عليه الجنة، ثم مَدَّ يده إلى المسجد، فقال: إي واللهِ، لقد حدَّثني بها جندب بن عبد الله عن رسولِ الله - ﷺ- في هذا المسجد» (١) .\n⦗٢١٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كنانته) الكنانة: الجعبة التي يكون فيها النُّشّاب.\n(فنكأ) نكأت القرحة: إذا فجرتها ونخستَها.\n(فلم يرقأ) رَقأ الدمُ: إذا انقطع.\n_________\n(١) رواه البخاري ٦ / ٣٦٢ في الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (١١٣) في الإيمان، باب غلظ تحريم قتل الإنسان نفسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣١٢) قال: حدثنا عبد الصمد، قال: حدثنا عمران- يعني القطان. والبخاري (٤/٢٠٨) قال: حدثني محمد، قال: حدثني حجاج، قال: حدثنا جرير. ومسلم (١/٧٤) قال: حدثني محمد بن رافع، قال: -حدثنا الزبيري - وهو محمد بن عبد الله بن الزبير- قال: حدثنا شيبان. وفي (١/٧٥) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا وهب بن جرير، قال: حدثنا أبي.\nثلاثتهم - عمران القطان، وجرير، وشيبان - عن الحسن، فذكره.","vol":"10","page":218},{"text":"٧٧٣٨ - (خ م) أبو هريرة - ﵁ - قال: «شَهِدْنا مع رسولِ الله - ﷺ- خَيْبَرَ، فقال لرجل ممن يُدْعَى بالإسلام: هذا من أهل النار، فَلَمَّا حَضَرَ القتالُ، قَاتَلَ الرَّجُلُ قِتالًا شديدًا، فأصابتْهُ جراحة، فقيل له: يا رسولَ الله، الذي قلتَ له آنفًا: إنَّهُ من أهل النار، فإنَّه قد قاتل اليوم قِتالًا شديدًا، وقد مات؟ فقال النبي - ﷺ-: إلى النار، فكاد بعضُ المسلمين أن يرتابَ، فبينما هُمْ على ذلك، إذ قيل له: إنه لم يَمُتْ، ولكن به جِراح شدِيدة، فلما كان من الليل لم يصبر على الجراح، فقتل نفسه، فأُخبر النبيُّ - ﷺ-، فقال: الله أكبرُ، أَشهد أنِّي عبد الله ورسوله، ثم أمر بلالًا فنادى في الناس: إنه لنْ يدخلَ الجنة إلا نَفْسٌ مسلمة، وإن الله لَيُؤيِّدُ هذا الدينَ بالرَّجُلِ الفَاجرِ» .\nوفي رواية عن عبيد الله بن كعب قال: «أخبرني من شهد مع النبيِّ - ﷺ- خيْبَرَ ...» الحديث أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ١٢٥ في الجهاد، باب إن الله ليؤيد هذا الدين بالرجل الفاجر، وفي المغازي، باب غزوة خيبر، وفي القدر، باب العمل بالخواتيم، ومسلم رقم (١١١) في الإيمان، باب غلظ تحريم قتل الإنسان نفسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٩) قال: حدثنا عبد الرزاق،قال: حدثنا معمر. (ح) وحدثنا أبو اليمان. قال أخبرنا شعيب. والدارمي (٢٥٢٠) قال: أخبرنا الحكم بن نافع قال: أخبرنا شعيب. والبخاري (٤/٨٨ و٥/١٦٩) قال: حدثنا أبو اليمان،قال: أخبرنا شعيب. وفي (٤/٨٨) قال: حدثني محمود بن غيلان،قال: حدثنا عبد الرزاق،قال: أخبرنا معمر. وفي (٨/١٥٤) قال: حدثنا حبان بن موسى، قال: أخبرنا عبد الله. قال: أخبرنا معمر. ومسلم (١/٧٣) قال: حدثنا محمد بن رافع وعبد بن حميد. جميعا عن عبد الرزاق. قال ابن رافع: حدثنا عبد الرزاق،قال: أخبرني معمر. والنسائي في الكبرى (الورقة ١١٩ - أ) قال: أخبرني عمران بن بكار بن راشد. قال: حدثنا أبو اليمان،قال: أخبرنا شعيب.\nكلاهما - معمر، وشعيب - عن الزهري،قال: أخبرني سعيد بن المسيب، فذكره.\n* أخرجه النسائي في الكبرى الورقة (١١٩- أ) قال: أخبرنا عبد الملك بن عبد الحميد،قال: أخبرنا أحمد بن شبيب،قال: حدثنا أبي، عن يونس، عن ابن شهاب،قال: أخبرني سعيد بن المسيب وعبد الرحمن بن عبد الله بن كعب، أن أبا هريرة قال: قال رسول الله -ﷺ-: «إن الله يؤيد هذا الدين بالرجل الفاجر» مختصر.\n* رواية شعيب عند الدارمي والنسائي مختصرة على «إن الله ليؤيد هذا الدين بالرجل الفاجر» .","vol":"10","page":219},{"text":"٧٧٣٩ - (خ م) سهل بن سعد الساعدي - ﵁ - أن رسولَ الله - ﷺ- قال: «التَقَى هو والمشركونَ، فاقتَتَلوا، فلما مالَ النبيُّ - ﷺ- إلى عَسْكَرِهِ، ومالَ الآخرونَ إلى عَسكَرِهم، وفي أصحاب رسولِ الله - ﷺ- رَجُل لا يَدَع لهم شاذَّة ولا فاذَّة إلا اتَّبَعَها، يضربُها بسيفه - فقالوا: ما أجْزَأَ مِنَّا اليومَ أحدٌ كما أجزأَ فلان، فقال رسولُ الله - ﷺ-: أمَا إنَّهُ من أهلِ النَّارِ - وفي رواية: قال: أيُّنَا من أهلِ الجنَّةِ، إن كانَ هذا من أهلِ النارِ؟ - فقال رجل مِنَ القوم: أنا صاحِبُهُ أبدًا، قال: فخرج معَهُ، كُلَّمَا وَقفَ وقَفَ معه، وإذا أسْرَعَ أَسْرَعَ مَعَهُ، قال: فَجُرِحَ الرجل جُرْحًا شديدًا، فاستَعجَلَ الموتَ، فوضع سَيفَهُ بالأرضِ، وذُبَابَهُ بين ثَدْيَيْهِ، ثم تحامَلَ على سيفهِ فقتلَ نفسَهُ، فخرج الرجلُ إلى رسولِ الله - ﷺ-، فقال: أشهدُ أنَّك رسولُ الله، قال: وما ذاك؟ قال: الرجلُ الذي ذكرتَ آنفًا أنهُ من أهلِ النارِ، فأعظمَ الناسُ ذلك، فقلت: أنا لكم به، فخرجتُ في طلبه، حتى جُرِحَ جُرحًا شديدًا، فاستعجل الموتَ، فوضع نَصْلَ سَيفِهِ بالأرض وذُبَابَهُ بين ثَديَيهِ، ثم تحامَلَ عليه فقتلَ نفسَهُ، فقال رسولُ الله - ﷺ- عند ذلك: إنَّ الرَّجُلَ لَيَعْمَلُ عملَ أهل الجنَّةِ فيما يبدو للناس وهو من أهل النار، وإن الرجل ليعملُ عملَ أهل النار فيما يبدو للناس وهو من أهل الجنة» .\nوفي رواية نحوه بمعناه، وفي آخره: من قوله ﵇: «وإنما ⦗٢٢١⦘ الأعمال بالخَواتيم، أو بخَواتيمها» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شاذة) الشاذَّة: التي انفردت من الجماعة، وكذلك الفاذّة، وأصله في الغنم، ثم نقل إلى كل مَنْ فَارَق جماعة وانفرد عنها.\n(ذبابه) ذُبَاب السيف: طرف رأسه.\n(تحامل) عليه، أي: اتكأ على السيف، وجعله حاملًا له، وأصله من تكلف الأمر على مشقة.\n(أجرى) أجريت في الحرب وغيرها: إذا فعلتَ فعلًا ظهر أثره وقُمتَ فيه مَقَامًا لم يقمه غيرك.\n(نصل سيفه) نصل السيف: حديدة، وقد جعله هاهنا طرَفُه الأعلى الذي يدخل في المقبض.\n_________\n(١) رواه البخاري ١١ / ٤٣٦ في القدر، باب العمل بالخواتيم، وفي الجهاد، باب لا يقول: فلان شهيد، وفي المغازي، باب غزوة خيبر، وفي الرقاق، باب الأعمال بالخواتيم وما يخاف منها، ومسلم رقم (١١٢) في الإيمان، باب غلظ تحريم قتل الإنسان نفسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٣١) قال: حدثنا أبو النضر، قال: حدثنا عبد الرحمن - يعني ابن عبد الله بن دينار -. وفي (٥/٣٣٥) قال: حدثنا يزيد، قال: حدثنا أبو غسان، محمد بن مطرف. وعبد بن حميد (٤٥٧) قال: حدثني خالد بن مخلد، قال: حدثني سليمان بن بلال. وفي (٤٥٩) قال: حدثني عبد الله بن مسلمة، قال: حدثنا عبد العزيز بن أبي حازم. والبخاري (٤/٤٤ و٥/١٦٨) قال: حدثنا قتيبة، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٥/١٧٠) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا ابن أبي حازم. وفي (٨/١٢٨) قال: حدثنا علي بن عياش، قال: حدثنا أبو غسان. وفي (٨/١٥٥) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. ومسلم (١/٧٤ و٨/٤٩) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب، وهو ابن عبد الرحمن القاري، حي من العرب.\nخمستهم - عبد الرحمن بن عبد الله، وسليمان بن بلال، وعبد العزيز بن أبي حازم، ويعقوب، وأبو غسان - عن أبي حازم، فذكره.\n* زاد أبو غسان في روايته: «وإنما الأعمال بخواتيمها» .\n* رواية سليمان بن بلال مختصرة على آخر الحديث.","vol":"10","page":220},{"text":"٧٧٤٠ - (م) جابر بن عبد الله - ﵄ - أن الطُّفَيل بن عمرو الدَّوسيَّ أتى النبيَّ - ﷺ-، فقال: «يا رسولَ الله، هل لَكَ في حِصْن حَصِين ومَنَعَة؟ قال: حِصْن كان لِدَوس في الجاهليةِ، فأبى ذلك النبيُّ - ﷺ- للذي ذَخَرَ الله للأَنصار، فلما هاجَرَ رسولُ الله - ﷺ- إِلى المدينة، هاجَرَ إليه ⦗٢٢٢⦘ الطُّفَيْلُ بن عمرو، وهاجر معه رجل من قومه، فاجتَوَوُا المدينة، فَمَرضَ فَجَزَع جَزَعًا شديدًا، فأخذ مَشَاقِصَ، فقطع بها بَرَاجِمَهُ، فَشَخَبَتْ يداه حتى مات، فرآه الطفيل بن عمرو في منامه في هيئة حسنة، ورآه مُغَطِّيًا يديه، فقال له: ما صنع بك ربك؟ فقال: غفر لي بهجرتي إلى نبيه، فقال: مالي أراك مغطيًّا يديك؟ قال: قيل لي: لن نُصلِحَ مِنْكَ ما أفسدتَ، فَقَصَّهَا الطفيل على رسولِ الله - ﷺ-، فقال رسولُ الله - ﷺ-: اللهمَّ وَلِيَدَيْهِ فاغْفِرْ» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاجتووا) الاجتواء: أن تستوخم المكان ولا يوافقك.\n(مشاقص) جمع مِشْقص، وهو سهم له نصل عريض، وقيل: طويل.\n(براجمه) البراجم: العُقَد التي تكون في ظاهر الأصابع، وهي رؤوس السلاميات.\n(شَخَبتْ) تشخب: سالت، بالخاء المعجمة.\n_________\n(١) رقم (١١٦) في الإيمان، باب الدليل على أن من قتل نفسه لا يكفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الإيمان (٤٨) عن أبي بكر بن أبي شيبة، وإسحاق بن إبراهيم. كلاهما عن سليمان بن حرب، عن حماد بن زيد، عن حجاج الصواف، عن محمد بن مسلم، عن فذكره الأشراف (٢/٢٩٢) .","vol":"10","page":221},{"text":"٧٧٤١ - (د) جابر بن سمرة - ﵁ - قال: «مَرِضَ رجُل، فَصِيحَ عليه، فجاء جاره إلى رسولِ الله - ﷺ-، فقال: إن فُلانًا قد مات، قال: وما يُدْرِيكَ؟ قال: أنا سمعت ذلك، قال رسولُ الله - ﷺ-: إنَّه لم ⦗٢٢٣⦘ يَمُتْ، فَرَجَعَ، فَصيحَ عليه، فجاء إلى رسولِ الله - ﷺ-، فقال: إنه قد مات، فقال النبيُّ - ﷺ-: إنه لم يمت، فرجعَ فصيحَ عليه، فقالت امرأته: انْطَلِقْ إلى رسولِ الله - ﷺ- فأخْبِرْهُ، فقال الرجل: اللهم العَنْهُ، قال: ثم انطلق الرجل، فرآه قد نَحَرَ نفسه بِمشْقَص، فجاء رسولَ الله - ﷺ-، فأخبره أنه قد مات، قال: وما يدريك؟ قال: رأيتُه ينْحَرُ نفسَه بِمَشَاقِصَ معه، قال: أنت رأيتَه؟ قال: نعم، قال: إِذًا لا أُصلي عليه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٨٥) في الجنائز، باب الإمام يصلي على من قتل نفسه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٥/٨٧) قال: حدثنا عبد الرزاق. وفي (٥/١٠٧) قال: حدثنا حجاج. وعبد الله بن أحمد (٥/٩٧) قال: حدثني محمد بن عبد الله بن نمير، قال: حدثنا إسحاق- يعني ابن منصور السلولي-.\nثلاثتهم - عبد الرزاق، وحجاج، وإسحاق - عن إسرائيل.\n٢- وأخرجه أحمد (٥/٩١) قال: حدثنا حميد بن عبد الرحمن الرؤاسي. وفي (٥/٩٢ و٩٤) قال: حدثنا حسن بن موسى. ومسلم (٣/٦٦) قال: حدثنا عون بن سلام الكوفي. وأبو داود (٣١٨٥) قال: حدثنا ابن نفيل. والنسائي (٤/٦٦) قال: أخبرنا إسحاق بن منصور، قال: أنبأنا أبو الوليد.\nخمستهم - حميد، وحسن، وعون، وابن نفيل، وأبو الوليد - عن زهير أبي خيثمة.\n٣- وأخرجه أحمد (٥/٩١ و٩٤) قال: حدثنا أسود بن عامر. وفي (٥/٩٢، ٩٤) قال: حدثنا أبو كامل. وابن ماجة (١٥٢٦) وعبد الله بن أحمد (٥/٩٤) قالا: حدثنا عبد الله بن عامر بن زراراة. وعبد الله بن أحمد (٥/٩٦) قال: حدثني سويد بن سعيد.\nأربعتهم - أسود، وأبو كامل، وعبد الله بن عامر، وسويد - قالوا: حدثنا شريك بن عبد الله.\n٤- وأخرجه أحمد (٥/١٠٢ و١٠٧) والترمذي (١٠٦٨) قال: حدثنا يوسف بن عيسى.\nكلاهما - أحمد، ويوسف - قالا: حدثنا وكيع، قال: حدثنا إسرائيل، وشريك.\nثلاثتهم - إسرائيل، وزهير، وشريك - عن سماك فذكره.","vol":"10","page":222},{"text":"<span data-type=\"title\" id=toc-1701>الفصل الرابع: فيما يجوز قتله من الحيوانات وما لا يجوز</span>\n<span data-type=\"title\" id=toc-1702>الفواسق الخمس</span>\n٧٧٤٢ - (خ م ط ت س) عائشة - ﵂ - أن رسولَ الله - ﷺ- قال: «خَمْس من الدوابِّ كلُّهن فاسق، يُقْتَلْنَ في الحرَم: الغُرابُ، والحِدَأةُ، والعقربُ، والفَأْرَةُ، والكلب العقُورُ» أخرجه البخاري ومسلم.\nولمسلم قالت: «أمَرَ رسولُ الله - ﷺ- بقتْلِ خمسِ فواسِقَ في الحلِّ والحرم» قال: ثم ذكر مثل حديث يزيد بن زريع. ⦗٢٢٤⦘\nوفي حديث يزيد: «الحُدَيَّا»، مكان «الحِدَأة»، وله قالت: قال رسولُ الله - ﷺ-: «أربَع كُلُّهُنَّ فواسق يُقتَلْنَ في الحلِّ والحرم: الحِدَأةُ، والغرابُ، والفأْرَةُ، والكلب العقُور، قال: فقلت للقاسم بن محمد: أَفَرَأيتَ الحَيَّةَ؟ قال: تُقْتَلُ بصُغْرٍ لها» .\nوفي أخرى «خمس فواسقُ يقتَلَنَ في الحرم: العقربُ، والفأْرَةُ، والحُدَيَّا، والغرابُ، والكلبُ العقورُ» .\nوأخرج الموطأ الرواية الرابعة، إلا أنهُ أخرجها مرسلة عن عروة. وأخرج الترمذي الأولى.\nوفي رواية النسائي قال: «خمس يقتلهنَّ المحرِمُ: الحيَّةُ، والعقربُ، والفأْرةُ، والغرابُ الأبْقَعُ، والكلبُ العَقورُ» .\nولمسلم بنحوه، وفيه: «والغرابُ الأبقع، والحيَّةُ بدل العقرب» (١) .\n⦗٢٢٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فواسق) أصل الفسق: الخروجُ عن الاستقامة، والجَورُ، وقيل للعاصي: فاسق لذلك، وإنما سميت هذه الحيوانات الخمس فواسق على سبيل الاستعارة لخبثهن، وقيل: لخروجهن من الحرمة بقوله - ﷺ-، وأراد بالكلب العقور: كل سبع يعقر، كالأسد، والذئب، والنمر، والكلب، ونحو ذلك، وقيل: أراد بفسقها تحريم أكلها، لقوله تعالى وقد ذكر ما حرَّم من الميتة والدم ولحم الخنزير إلى آخر الآية، ثم قال: ﴿ذلكم فسق﴾ [المائدة: ٣] .\n(الغراب الأبقع): الذي فيه سواد وبياض، والبقَع في الطير والكلاب كالبلَق في الدواب.\n_________\n(١) رواه البخاري ٤ / ٣٠ - ٣٣ في الحج، باب ما يقتل المحرم من الدواب، وفي بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، ومسلم رقم (١١٩٨) في الحج، باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم، والموطأ ١ / ٣٥٧ في الحج، باب ما يقتل المحرم من الدواب، والترمذي رقم (٨٣٧) في الحج، باب ما جاء فيما يقتل المحرم من الدواب، والنسائي ٥ / ٢٠٨ في الحج، باب ما يقتل في الحرم من الدواب، وباب قتل الحية في الحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٣٣) قال: حدثنا عبد الأعلى، عن معمر. وفي (٦/٨٧) قال: حدثنا بشر بن شعيب، قال: أخبرني أبي. وفي (٦/١٦٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٦/١٦٤ و٢٥٩) قال: حدثنا يعقوب، عن ابن أخي ابن شهاب. وفي (٦/٢٥٩) قال: حدثنا يونس. قال: حدثنا يزيد بن زريع، قال: حدثنا معمر. والدارمي (١٨٢٤) قال: أخبرنا إسحاق، قال: أخبرنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٣/١٧) قال: حدثنا يحيى بن سليمان. قال: حدثني ابن وهب. قال: أخبرني يونس، وفي (٤/١٥٧) قال: حدثنا مسدد. قال: حدثنا يزيد بن زريع. قال: حدثنا معمر. ومسلم (٤/١٨) قال: حدثنا عبيد الله بن عمر القواريري، قال: حدثنا يزيد بن زريع قال: حدثنا معمر. (ح) وحدثناه عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. (ح) وحدثني أبو الطاهر وحرملة. قالا: أخبرنا ابن وهب، قال: أخبرني يونس. والترمذي (٨٣٧) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا يزيد بن زريع، قال: حدثنا معمر.\nوالنسائي (٥/٢٠٩) قال: أخبرني عبد الرحمن بن خالد الرقي القطان. قال: حدثنا حجاج. قال: قال ابن جريج: أخبرني أبان بن صالح. وفي (٥/٢١٠) قال: أخبرنا يونس بن عبد الأعلى. قال: أنبأنا ابن وهب، قال: أخبرني يونس. (ح) وأخبرنا إسحاق بن إبراهيم، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر.\nخمستهم - معمر، وشعيب بن أبي حمزة، وابن أخي ابن شهاب، ويونس، وأبان بن صالح - عن ابن شهاب الزهري.\n٢- وأخرجه أحمد (٦/١٢٢) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (٦/٢٣١) قال: حدثنا ابن نمير. وفي (٦/٢٦١) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد. ومسلم (٤/١٨) قال: حدثنا أبو الربيع الزهراني، قال: حدثنا حماد، وهو ابن زيد. (ح) وحدثناه أبو بكر بن أبي شيبة وأبو كريب، قالا: حدثنا ابن نمير. والنسائي (٥/٢٠٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا وكيع. وفي (٥/٢١١) قال: أخبرنا أحمد بن عبدة. قال: أنبأنا حماد.\nأربعتهم - حماد بن سلمة، وعبد الله بن نمير، وحماد بن زيد، ووكيع - عن هشام بن عروة.\nكلاهما - الزهري، وهشام بن عروة - عن عروة بن الزبير، فذكره.","vol":"10","page":223},{"text":"٧٧٤٣ - (خ م س) حفصة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «خمس من الدواب لا حرج على منْ قتلهن: الغرابُ، والحِدَأةُ، والعقرب، والكلب العقور» .\nوفي أخرى: «خمس من الدواب كلُّها فاسق ...» وذكره بتقديم وتأخير.\nوفي رواية: أن رجلًا سأل ابن عمر - ﵄ -: «ما يقتل المحرم من الدواب؟ فقال: أخبرتني إحدى نسوةِ رسولِ الله - ﷺ-: أنه أمَرَ - أو أُمِرَ - أن تُقتل الفأْرَةُ، والعقربُ، والحِدَأةُ، والكَلْبُ العَقُورُ، والغرابُ» أخرجه البخاري ومسلم.\nولمسلم قال: «حدَّثتني إحدى نسوةِ النبيِّ - ﷺ-: أنه كان يأمُرُ بقتل ⦗٢٢٦⦘\nالكلب العقور، والفَأْرَة، والعقرب، والحُدَيَّا، والغراب، والحَيَّةِ» كذا في رواية شيبان بن فَرُّوخِ قال: «وفي الصلاة أيضًا» وأخرج النسائي الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا حرَجَ) الحَرَج: الضِّيق والإثم.\n_________\n(١) رواه البخاري ٤ / ٢٩ في الحج، باب ما يقتل المحرم من الدواب، وفي بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، ومسلم رقم (١١٩٩) و(١٢٠٠) في الحج، باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١٧) قال: حدثنا أصبغ. ومسلم (٤/١٨) قال: حدثني حرملة بن يحيى. والنسائي (٥/٢١٠) قال: أخبرنا عيسى بن إبراهيم. وابن خزيمة (٢٦٦٥) قال: حدثنا عيسى بن إبراهيم الغافقي.\nثلاثتهم - أصبغ، وحرملة، وعيسى - عن عبد الله بن وهب، عن يونس، عن ابن شهاب، عن سالم بن عبد الله بن عمر، عن عبد الله بن عمر، فذكره.\n* وأخرجه أحمد (٦/٢٨٥) قال: حدثنا سريج بن النعمان، قال: حدثنا أبو عوانة. وفي (٦/٣٣٦ و٣٨٠) قال: حدثنا عفان. قال: حدثنا أبو عوانة. والبخاري (٣/١٧) قال: حدثنا مسدد، قال: حدثنا أبو عوانة. ومسلم (٤/١٩) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. (ح) وحدثنا شيبان بن فروخ، قال: حدثنا أبو عوانة.\nكلاهما - أبو عوانة، وزهير بن معاوية - قالا: حدثنا زيد بن جبير، قال: سأل رجل ابن عمر ما يقتل الرجل من الدواب وهو محرم؟ قال: حدثتني احدى نسوة النبي -ﷺ- أنه كان يأمر بقتل الكلب العقور، والفأرة، والعقرب، والحديا، والغراب والحية.، قال: وفي الصلاة أيضا.","vol":"10","page":225},{"text":"٧٧٤٤ - (د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «خمس قتلهنَّ حلال في الحرم: الحيَّةُ، والعقربُ، والحِدَأةُ، والفأْرةُ، والكلبُ العقورُ» أخرجه أبو داود (١) .\nوقد تقدَّم في «كتاب الحج» من «باب الإِحرام» شيء من هذه الأحاديث فيما يقتله المحرم.\n_________\n(١) رقم (١٨٤٧) في الحج، باب ما يقتل المحرم من الدواب، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٨٤٧) قال: حدثنا علي بن بحر،قال: حدثنا حاتم بن إسماعيل. وابن خزيمة (٢٦٦٦) قال: حدثنا علي بن عبد الرحمن بن المغيرة المصري. قال: حدثنا سعيد بن الحكم، وهو ابن أبي مريم. قال: أخبرنا يحيى بن أيوب. (ح) وحدثنا محمد بن يحيى،قال: حدثنا ابن أبي مريم،قال: أخبرنا يحيى بن أيوب. وفي (٢٦٦٧) قال: حدثنا محمد بن يحيى،قال: حدثنا ابن بحر. قال: حدثني حاتم.\nكلاهما - حاتم بن إسماعيل، ويحيى بن أيوب - عن محمد بن عجلان، عن القعقاع بن حكيم، عن أبي صالح، فذكره.\n* في رواية محمد بن يحيى «... الحية،والذئب، والنمر» .","vol":"10","page":226},{"text":"<span data-type=\"title\" id=toc-1703>الحيَّات</span>\n٧٧٤٥ - (خ م س) عبد الله بن مسعود - ﵁ - قال: «بَيْنَا نحنُ مع رسولِ الله - ﷺ- في غَار بمنى، إذ نزلت عليه ﴿والمرسلاتِ﴾ فإنَّهُ لَيتلُوها، وإنَّا لَنَتَلَقَّاها - وفي رواية: وإِنِّي لأتلقاها - من فِيه، وإن فَاهُ لَرَطْب بها، إِذ وَثَبتْ علينا حَيَّة، فقال رسولُ الله - ﷺ-: اقتلوها، فابْتَدَرْناها لنقتلَها، فَسبَقَتْنا، فقال رسولُ الله - ﷺ-: وُقِيَتْ شَرَّكم، وَوُقِيتُمْ شَرَّها» أخرجه البخاري ومسلم. ⦗٢٢٧⦘\nإلا أن قوله: «بِمنى» للبخاري دون مسلم.\nوقد جاء الحديث في أفراد البخاري أيضًا بإسقاط لفظة «مِنى» .\nوفي أفراد مسلم: «أن النبيَّ - ﷺ- أمَرَ مُحْرِمًا بقتل حَيَّة بِمنى» .\nوفي رواية النسائي قال: «كُنَّا مع رسولِ الله - ﷺ- بالخَيْفِ من مِنى، حين نزلت ﴿والمرسلاتِ عُرْفًا﴾ فخرجت حيَّة، فقال رسولُ الله - ﷺ-: اقتلوها، فابْتَدَرْنَاها، فدخلتْ في جُحْرِها» .\nوفي أخرى قال: «كنا مع رسولِ الله - ﷺ- لَيْلَةَ عرفَةَ التي قبل يوم عرفةَ، فإذا حِسُّ الحيَّةِ، فقال رسولُ الله - ﷺ-: اقتلوها، فدخلتْ شقَّ جُحْرِها، فأدخلنا عُودًا فَقَلَعْنَا بعض الجحر، وأخذنا سَعْفَة، فأضْرَمنا فيها نارًا، فقال رسولُ الله - ﷺ-: وقاها الله شَرَّكم، ووقاكم شَرَّها» (١) .\n_________\n(١) رواه البخاري ٤ / ٣٥ في الحج، باب ما يقتل المحرم من الدواب، وفي بدء الخلق، باب قوله تعالى: ﴿وبث فيها من كل دابة﴾، وفي تفسير سورة ﴿والمرسلات﴾، ومسلم رقم (٢٢٣٤) في السلام، باب قتل الحيات وغيرها، والنسائي ٥ / ٢٠٨ و٢٠٩ في الحج، باب قتل الحية في الحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٧٨) (٣٥٨٦) قال: حدثنا حفص بن غياث. وفي (١/٤٢٨) (٤٠٦٩) و(١/٤٥٦) (٤٣٥٧) قال: حدثنا أبو معاوية. والبخاري (٣/١٧) و(٦/٢٠٥) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. وفي (٦/٢٠٤) قال: حدثنا قتيبة، قال: حدثنا جرير. ومسلم (٧/٤٠) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وأبو كريب، وإسحاق بن إبراهيم، قال يحيى، وإسحاق: أخبرنا، وقال الآخران: حدثنا أبو معاوية. (ح) وحدثنا قتيبة بن سعيد، وعثمان بن أبي شيبة، قالا: حدثنا جرير. (ح) وحدثنا أبو كريب، قال: حدثنا حفص، يعني ابن غياث. (ح) وحدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. والنسائي (٥/٢٠٨) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يحيى بن آدم، عن حفص بن غياث. وابن خزيمة (٢٦٦٨) قال: حدثنا محمد بن العلاء بن كريب، قال: حدثنا حفص يعني ابن غياث.\nثلاثتهم - حفص بن غياث، وأبو معاوية، وجرير - عن الأعمش، قال: حدثني إبراهيم.\n٢- وأخرجه أحمد (١/٤٥٨) (٤٣٧٧) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن ابن إسحاق، قال: وحدثني عبد الرحمن بن الأسود بن يزيد النخعي.\nكلاهما - إبراهيم، وعبد الرحمن بن الأسود - عن الأسود بن يزيد، فذكره.\n* راوية أبي كريب، عن حفص بن غياث مختصرة على: «أن رسول الله -ﷺ- أمر محرما بقتل حية بمنى» .","vol":"10","page":226},{"text":"٧٧٤٦ - (خ م ط د ت) عبد الله بن عمر - ﵄ - أنه سمعَ النبيَّ - ﷺ- يَخْطُبُ على المنبر يقول: «اقتلوا الحَيَّاتِ، واقتلوا ذا الطُفْيَتَيْنِ والأَبْتَر، فإنهما يَطْمسان البَصَرَ، ويُسْقِطانِ الحَبَل» قال عبد الله: فبينا أنا أطاردُ حَيَّة أقتلُها، ناداني أبو لبابةَ: لا تقتُلْها، فقلت: إنَّ رسولَ الله - ﷺ- أمر بقتل الحيَّات، فقال: إِنَّهُ نهى بعد ذلك عن ذوات البيوت، وهنَّ العوامر.\nوفي رواية: أن النبيَّ - ﷺ- قال: «اقتلوا الحَيَّاتِ، وذا الطفيتين، ⦗٢٢٨⦘ والأبترَ، فإنهما يستسقطان الحبل، ويلتمسانِ البَصَر، فكان ابن عمر يقتل كلَّ حيَّة وجدها، فأبصره أبو لُبابة بن عبد المنذر، أو زيد بن الخطاب، وهو يطارد حَيَّة، فقال: إنه قد نُهِيَ عن ذوات البيوتِ» . أخرجه البخاري ومسلم.\nولمسلم قال: سمعتُ رسولَ الله - ﷺ- «يأمر بقتل الكلاب، يقول: اقتلوا الحيَّات والكلابَ، واقتلوا ذا الطُفْيَتَيْن والأبْترَ، فإِنهما يَلْتَمِسَانِ البَصَرَ، ويَسْتَسْقِطانِ الحبَالَى» .\nقال الزهري: ونُرى ذلك من سُمَّيْهِما، والله أعلم.\nقال سالم: قال عبد الله بن عمر: «فلبثت لا أترك حيَّة أراها إِلا قتلتُها، فبينا أنا أطارد حيَّة يومًا من ذواتِ البيوتِ، مَرَّ بي زيد بن الخطاب أَو أبو لبابة، وأنا أطاردها، فقال: مَهْلًا يا عبد الله، فقلت: إنَّ رسولَ الله - ﷺ- أمَرَ بقتلهنَّ، قال: إن رسولَ الله - ﷺ- نَهى عن ذواتِ البيوتِ» .\nوفي رواية قال: «حتى رآني أبو لبابة بن عبد المنذر وزيد بن الخطاب فقالا: إنه قد نهى عن ذواتِ البيوتِ» .\nوفي رواية: «اقتلوا الحيَّات» ولم يقل: «ذا الطُّفْيَتَيْنِ والأبتر» .\nوفي رواية: قال نافع: «إن أبا لبابة كلَّم ابن عمر ليفتح له بابًا في داره يستقرب به إلى المسجد، فوجد الغِلْمَةُ جِلْدَ جانّ، فقال عبد الله: التمسوهُ ⦗٢٢٩⦘ فاقتلوه، فقال أبو لبابة: لا تقتلوه، فإنَّ رسولَ الله - ﷺ- نهى عن قتل الجِنَّان التي في البيوت» .\nوفي أخرى قال: «كان ابن عمر يقتلُ الحيَّاتِ كلَّهن، حتى حدَّثنا أبو لبابة البدريُّ: أن رسولَ الله - ﷺ- نهى عن قتل جِنَّان البيوت، فأمسك» .\nوفي أخرى: أنه سمع أبا لبابة يخبر ابن عمر: «أن رسولَ الله - ﷺ- نهى عن قتل الجِنَّانِ» .\nوفي أخرى عن نافع عن ابن عمر عن أبي لُبابة عن النبيِّ - ﷺ-: «أنه نهى عن قتل الجِنَّان التي في البيوت» .\nوفي أخرى: عن نافع: «أن أبا لبابة بن عبد المنذر الأنصاريَّ، وكان مسكنُه بقُباءَ، فانتقل إِلى المدينة، فبينما عبد الله بن عمر جالسًا معه، يفتح خَوْخَة له، إذا هُمْ بِحَيَّة مِن عوامر البيوتِ، فأرادوا قَتْلَها، فقال أبو لبابة: إنه قد نهي عنهن - يريد عَوَامِرَ البيوتِ - وأُمر بقتل الأبتر، وذي الطُفْيَتيْن، وقيل: هما اللذان يَلتَمِعَانِ البصر، ويَطْرحان أولاد النساء» .\nوفي أخرى قال: «كان عبد الله بن عمر يومًا عند هَدْم له، فرأى وَبِيصَ جانّ، فقال: اتَّبعوا هذا الجانَّ فاقتلوه، فقال أبو لبابة الأَنصاري: إني سمعتُ رسولَ الله - ﷺ- نهى عن قتل الجِنَّانِ التي تكون في البيوت، إلا الأبتر، وذا الطُفْيَتَيْنِ، فإنهما اللَّذانِ يخطَفَانِ البصرَ، ويتبعان ما في بطون النساء» .\nوفي أخرى: «أن أبا لبابةَ مَرَّ بابن عمر، وهو عند الأطُم الذي عند ⦗٢٣٠⦘ دار عمر بن الخطاب، يرصدُ حَيَّة ...» بنحو ذلك.\nوأخرج أبو داود الرواية الأولى، وأخرجها الترمذي إلى قوله: «ويُسْقِطَانِ الحَبَل» .\nقال نافع: «إن ابن عمر وَجدَ بعد ذلك - يعني بعدما حدَّثه أبو لبابة - حيَّة في داره، فأمر بها فأُخْرِجَتْ إلى البقيع، قال نافع: ثم رأيتها بعدُ في بيتهِ» .\nوفي رواية لأبي داود عن أبي لبابة أنَّ رسولَ الله - ﷺ-: «نهى عن قتل الجِنَّانِ التي تكون في البيوتِ، إلا أن يكون ذا الطفيتين والأبتر، فإنهما يخطَفان البصر، ويطرحان ما في بطون النساء» وأخرج الموطأ هذه الرواية التي لأبي داود إلى قوله: «البيوت» لم يزد.\nهذا الحديث قد اشترك فيه حديث ابن عمر، وأبي لبابة، وما أمكن إفراد رواية كل واحد منهما، فَجُعِلا حديثًا واحدًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطُّفْيتين) الطُّفية: خوصة المُقْلِ، وجمعها طُفى، وجنسه طُفْي، وكأنه شبه الخطين الأسودين اللذين على ظهر الحية بخوصتين من خوص المقل، وقيل: ⦗٢٣١⦘ الطفية: الحية، فإن صح هذا: فلعل المراد: اقتلوا كل حية، ما كان منها له ولد، وما لا ولد له، وهو الأبتر، وثَنَّى الطُفْيَتَيْن - على هذا القول - لأن الغالب أن يفرخ زوجين، والقول الأول.\n(جِنَّان) الجنّان - جمع جان - وهي الحية الدقيقة.\n(خوخة) الخوخة: النافذة بين البيتين، والنافذة التي يدخل منها الضوء.\n(وبيص) الوبيص: البريق واللَّموع.\n(أُطُم) الأُطُم: البناء المرتفع.\n(العوامر): الحيات التي تكون في البيوت، سُمِّيت عوامر لطول أعمارها.\n_________\n(١) رواه البخاري ٦ / ٢٤٨ في بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، وفي المغازي، باب شهود الملائكة بدرًا، ومسلم رقم (٢٢٣٣) في السلام، باب قتل الحيات وغيرها، والموطأ ٢ / ٩٧٥ و٩٧٦ في الاستئذان، باب ما جاء في قتل الحيات وما يقال في ذلك، وأبو داود رقم (٥٢٥٢) و(٥٢٥٣) و(٥٢٥٤) و(٥٢٥٥) في الأدب، باب قتل الحيات، والترمذي رقم (١٤٨٣) في الأحكام، باب ما جاء في قتل الحيات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٢٠) قال: حدثنا سفيان. وأحمد (٢/٩) (٤٥٥٧) قال: حدثنا سفيان. وفي (٢/١٢١) (٦٠٢٥) قال: حدثنا بشر بن شعيب بن أبي حمزة، قال: أخبرني أبي. وفي (٣/٤٥٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والبخاري (٤/١٥٤) قال: حدثنا عبد الله بن محمد، قال: حدثنا هشام بن يوسف، قال: حدثنا معمر. ومسلم (٧/٣٨) قال: حدثني عمرو بن محمد الناقد، قال: حدثنا سفيان بن عيينة. (ح) وحدثنا حاجب بن الوليد، قال: حدثنا محمد بن حرب، عن الزبيدي. (ح) وحدثنيه حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. (ح) وحدثنا حسن الحلواني، قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. وأبو داود (٥٢٥٢) قال: حدثنا مسدد، قال: حدثنا سفيان. وابن ماجة (٣٥٣٥) قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا عبد الله بن وهب، قال: أخبرني يونس. والترمذي (١٤٨٣) قال: حدثنا قتيبة، قال: حدثنا الليث.\nسبعتهم - سفيان بن عيينة، وشعيب، ومعمر، والزبيدي، ويونس، وصالح، والليث - عن ابن شهاب الزهري، عن سالم، فذكره.\nوفي رواية الزبيدي: «سمعت رسول الله -ﷺ- يأمر بقتل الكلاب يقول: اقتلوا الحيات والكلاب ...» .\nوفي رواية صالح: «... حتى رآني أبو لبابة بن عبد المنذر وزيد بن الخطاب، فقالا: إنه قد نهي عن ذوات البيوت» .\nوفي رواية شعيب بن أبي حمزة، ويونس، والليث، لم يذكروا فيه حديث أبي لبابة بن عبد المنذر، أو زيد ابن الخطاب.","vol":"10","page":227},{"text":"٧٧٤٧ - (خ م ط) عائشة - ﵂ - قالت: «أمر رسولُ الله - ﷺ- بقتلِ الأبترِ، وقال: إنه يُصيبُ البَصَرَ، ويُذهب الحبَلَ» .\nوفي رواية قال: «اقتلوا ذا الطُّفْيَتَيْن، فإنه يلتمس البصر، ويصيب الحبل» .\nوفي أخرى «الأبترَ وذا الطفيتين» أخرجه البخاري ومسلم.\nوفي رواية الموطأ: «أن رسولَ الله - ﷺ- نَهَى عن قتل الجِنَّان التي في البيوت، إِلا ذا الطُّفْيَتَين والأبترَ، فإنهما يخطَفَانِ البَصَرَ ويَطْرحانِ ما في بُطونِ النِّساء» (١) .\n_________\n(١) رواه البخاري ٦ / ٢٥٢ في بدء الخلق، باب ﴿وبث فيها من كل دابة﴾، ومسلم رقم (٢٢٣٢) في السلام، باب قتل الحيات وغيرها، والموطأ ٢ / ٩٧٦ في الاستئذان، باب ما جاء في قتل الحيات وما يقال في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٩) قال: حدثنا عباد بن عباد. وفي (٦/٥٢) قال: حدثنا يحيى ووكيع. وفي (٦/١٣٤) قال: حدثنا عفان،قال: حدثنا حماد بن سلمة. وفي (٦/٢٣٠) قال: حدثنا ابن نمير. والبخاري (٤/١٥٦) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. (ح) وحدثنا مسدد. قال: حدثنا يحيى. ومسلم (٧/٣٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان وابن نمير. (ح) وحدثنا أبو كريب. قال: حدثنا عبدة. (ح) وحدثناه إسحاق بن إبراهيم. قال: أخبرنا أبو معاوية. وابن ماجة (٣٥٣٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان. ثمانيتهم - عباد بن عباد، ويحيى بن سعيد القطان، ووكيع، وحماد بن سلمة، وعبد الله بن نمير، وأبو أسامة حماد بن أسامة، وعبدة بن سليمان، وأبو معاوية محمد بن خازم - عن هشام بن عروة، عن أبيه، فذكره.\n* في رواية مسدد: «أمر النبي -ﷺ- بقتل الأبتر ...» .\n* وفي رواية أبي معاوية: «الأبتر وذو الطفيتين.»","vol":"10","page":231},{"text":"٧٧٤٨ - (م ط ت د) أبو السائب [مولى هشام بن زهرة] «أنه ⦗٢٣٢⦘ دخل على أبي سعيد الخدري - ﵁ - في بيته، قال: فوجدته يصلِّي، فجلست أنتظره، حتى يقضي صلاته، فسمعت تحريكًا في عراجينَ في ناحية البيت، فالتفتُّ، فإذا حيَّة، فوثبتُ لأقتُلَها، فأشار إِليَّ: أن اجلس، فجلست، فلما انصرف أشار إلى بيت في الدار، فقال: أترى هذا البيت؟ فقلت: نعم، فقال: كان فيه فَتى مِنَّا حديثُ عَهْد بِعُرس، قال: فخرجنا مع رسولِ الله - ﷺ- إلى الخَنْدَقِ، فكان ذلك الفتى يستأذِنُ رسولَ الله - ﷺ- بأنصافِ النَّهار، فيرجع إلى أهله، فاستأذنه يومًا، فقال له رسولُ الله - ﷺ-: خذ عليكَ سِلاحكَ، فإنِّي أخشى عليك قريظَةَ، فأخذَ الرجلُ سِلاحَهُ ثم رجع، فإذا امرأتُه بين البابين قائِمة، فأهوى إليها بالرُّمْحِ لِيَطْعُنَها به، وأصابته غَيْرَة، فقالت له: اكفُفْ عليكَ رُمحَكَ، وادخُلِ البيت حتى تنظر ما الذي أخرجني، فدخل، فإذا بحيَّة عظيمة منطوية على الفراش، فأهوى إليها بالرُّمح، فانتظمها به، ثم خرج، فركزه في الدار، فاضطربت عليه، فما يُدْرَى أيُّهما كان أسرعَ موتًا، الحية أم الفتى؟ قال: فجئنا إلى رسولِ الله - ﷺ-، وذكرنا ذلكَ له، وقلنا: ادْعُ الله أن يُحْييه لنا، فقال: استغفروا لصاحبكم، ثم قال: إنَّ بالمدينة جِنًّا قد أسلَمُوا، فإذا رأيتم منهم شيئًا فآذنوه ثلاثة أيام، فإِن بَدَا لكم بَعْدَ ذلك فاقتلوه، فإِنما هو شيطان» .\nوفي رواية نحوه، وقال فيه: إنَّ رسولَ الله - ﷺ- قال: «إِن لهذه ⦗٢٣٣⦘ البيوت عوامِرَ، فإذا رأيتم منها شيئًا فَحَرِّجُوا عليها ثلاثًا، فإِن ذهب، وإلا فاقتلوه، فإنه كافر، وقال لهم: اذهبوا فادفنوا صاحبكم» أخرجه مسلم والموطأ وأبو داود.\nوأخرجه الترمذي مُجْمَلًا مثل حديث قبله مختصرًا، وقال: وفي الحديث قصة، ولم يذكرها.\nوفي أخرى لأبي داود أن رسولَ الله - ﷺ- قال: «الهوامُّ من الجنِّ، فمن رأى في بيته شيئًا منها، فليحَرِّجْ عليها ثلاث مرار، فإِن عاد فليقتله، فإنه شيطان» .\nوفي أخرى للترمذي قال: «إنَّ لبيوتِكم عُمَّارًا، فَحَرِّجوا عليهنَّ ثلاثًا، فإن بدا لكم بعد ذلك منهنَّ شيء فاقْتُلُوه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليحرِّج عليها) التحريج: أن يقول لها: أنتِ في حرج إن عدتِ إلينا فلا تلومينا أن نضيِّق عليك بالطرد والتتبُّع.\n(عراجين) العراجين - جمع عرجون - وهو ساعد العذق، والمراد به هاهنا: الأخشاب التي تسقف بها السقوف.\n_________\n(١) رواه مسلم رقم (٢٢٣٦) في السلام، باب قتل الحيات وغيرها، والموطأ ٢ / ٩٧٦ و٩٧٧ في الاستئذان، باب ما جاء في قتل الحيات وما يقال في ذلك، وأبو داود رقم (٥٢٥٦) و(٥٢٥٧) في الأدب، باب في قتل الحيات، والترمذي رقم (١٤٨٤) في الأحكام، باب ما جاء في قتل الحيات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (٦٠٤) . وأحمد (٣/٤١) قال: حدثنا يونس، قال: حدثنا ليث، عن ابن عجلان. ومسلم (٧/٠٤) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح، قال: أخبرنا عبد الله بن وهب، قال: أخبرني مالك بن أنس. وفي (٧/٤١) قال: حدثنا زهير بن حرب، قال: حدثنا يحيى بن سعيد، عن ابن عجلان. وأبو داود (٥٢٥٧) قال: حدثنا يزيد بن موهب الرملي، قال: حدثنا الليث، عن ابن عجلان. وفي (٥٢٥٨) قال: حدثنا مسدد، قال: حدثنا يحيى، عن ابن عجلان. وفي (٥٢٥٩) قال: حدثنا أحمد بن سعيد الهمداني، قال: أخبرنا ابن وهب، قال: أخبرني مالك. والترمذي (١٤٨٤) قال: حدثنا الأنصاري- وهو إسحاق بن موسى - قال: حدثنا معن، قال: حدثنا مالك. والنسائي في عمل اليوم والليلة (٩٧٠) قال: أخبرنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث، قال: حدثنا الليث، عن ابن عجلان. وفي (٩٧١) قال: أخبرنا يعقوب بن إبراهيم الدورقي، قال: حدثنا يحيى، عن ابن عجلان. وفي (٩٧٢): الحارث بن مسكين -قراءة عليه وأنا أسمع- عن ابن القاسم، قال: حدثنا مالك. وفي الكبرى تحفة الأشراف (٤٤١٣) عن علي بن شعيب، عن معن، عن مالك.\nكلاهما - مالك، وابن عجلان - عن صيفي مولى ابن أفلح أبي سعيد.\n٢- وأخرجه مسلم (٧/٤١) قال: حدثني محمد بن رافع، قال: حدثنا وهب بن جرير بن حازم. والنسائي في عمل اليوم واليلة (٩٧٣) قال: أخبرنا عبد الرحمن بن محمد بن سلام، قال: حدثنا يزيد.\nكلاهما - وهب، ويزيد - عن جرير بن حازم، عن أسماء بن عبيد.\nكلاهما - صيفي، وأسماء - قال صيفي: أخبرني أبو السائب مولى بني هشام، وقالت أسماء: عن رجل يقال له السائب- وهو عندنا أبو السائب - فذكره.\n* أخرجه أحمد (٣/٢٧) قال: حدثنا ابن نمير، قال: أخبرنا عبيد الله. والترمذي (١٤٨٤) قال: حدثنا هناد، قال: حدثنا عبدة، عن عبيد الله بن عمر. والنسائي في عمل اليوم والليلة (٩٦٩) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا سفيان، عن ابن عجلان، عن سعيد.\nكلاهما - عبيد الله، وسعيد - عن صيفي مولى أبي السائب، فذكره. ولم يذكر أبا السائب.","vol":"10","page":231},{"text":"٧٧٤٩ - (ت د) [عبد الرحمن] بن أبي ليلى - ﵁ - عن أبيه أن رسولَ الله - ﷺ- «سُئِلَ عن جِنان البيوت؟ فقال: إذا رأيتم منهن شيئًا في مساكنكم، فقولوا: نَنْشُدُكَ العَهْدَ الذي أَخذَ عليكم نوح، وننشُدك العهد الذي أَخذ عليكم سليمان بن داود أن لا تؤذوا ولا تتراؤَوْا لنا، فإن عُدنَ فاقتلوهُنَّ» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١٤٨٥) في الأحكام، باب ما جاء في قتل الحيات، وأبو داود رقم (٥٢٦٠) في الأدب، باب في قتل الحيات، وفي سنده محمد بن عبد الرحمن بن أبي ليلى وهو صدوق سيء الحفظ جدًا، كما قال الحافظ في \" التقريب \" ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٦٠) قال: حدثنا سعيد بن سليمان، عن علي بن هاشم. والترمذي (١٤٨٥) قال: حدثنا هناد. قال: حدثنا ابن أبي زائدة. والنسائي في عمل اليوم والليلة (٩٦٨) قال: أخبرني هلال ابن العلاء، عن أبيه، قال: حدثنا علي بن هاشم.\nكلاهما - علي بن هاشم، ويحيى بن أبي زائدة - عن ابن أبي ليلى، عن ثابت البناني، عن عبد الرحمن بن أبي ليلى. فذكره.\n* قال الترمذي: هذا حديث حسن غريب، لا نعرفه من حديث ثابت البناني، إلا من هذا الوجه، من حديث ابن أبي ليلى.\nوفي سنده محمد بن عبد الرحمن بن أبي ليلى وهو صدوق سيء الحفظ جدا،كما قال الحافظ في التقريب.","vol":"10","page":234},{"text":"٧٧٥٠ - (ط) محمد بن شهاب أن عمر بن الخطاب - ﵁ - «أمر بِقَتْلِ الحيَّاتِ في الحرم» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٣٥٧ في الحج، باب ما يقتل المحرم من الدواب، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٣٨٥) عن ابن شهاب، فذكره.\nوالحديث إسناده منقطع.","vol":"10","page":234},{"text":"٧٧٥١ - (د س) عبد الله بن مسعود - ﵁ - أن رسولَ الله - ﷺ- قال: «اقتلوا الحياتِ كلّهن، فمن خاف ثأرَهنَّ فَلَيْسَ مِني» .\nوفي رواية «اقتلُوا الكبار كلَّها، إلا الجانَّ الأبيض الذي كأنه قضيب فضة» أخرجه أبو داود.\nوفي رواية النسائي قال: «أَمَرَ النبيُّ - ﷺ- بقتل الحيات، وقال: مَنْ خَافَ ثَأْرَهُنَّ فليس منَّا» (١) .\n_________\n(١) رواه أبو داود رقم (٥٢٤٩) و(٥٢٦١) في الأدب، باب في قتل الحيات، والنسائي ٦ / ٥١ في الجهاد، باب من خان غازيًا في أهله، وإسناده ضعيف، لكن يشهد له ما بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٤٩) قال: حدثنا عبد الحميد بين بيان السكري، عن إسحاق بن يوسف. والنسائي (٦/٥١) قال: أخبرنا أبو محمد موسى بن محمد - هو الشامي - قال: حدثنا ميمون بن الأصبغ، قال: حدثنا يزيد بن هارون.\nكلاهما - إسحاق بن يوسف، ويزيد - عن شريك، عن أبي إسحاق، عن القاسم بن عبد الرحمن، عن أبيه، فذكره.\nقلت: إسناده ضعيف.","vol":"10","page":234},{"text":"٧٧٥٢ - (د) أَبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما سَالَمنَاهُمْ منُذ حارَبْنَاهُمْ، فمن ترك منهم شيئًا خِيفة فليس منا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٤٨) في الأدب، باب قتل الحيات، وفي سنده محمد بن عجلان، وهو صدوق إلا أنه اختلطت عليه أحاديث أبي هريرة، لكن يشهد له ما قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١١٥٦)، وأحمد (٢/٢٤٧) قال الحميدي: حدثنا. وقال أحمد: قرئ على سفيان: سمعت ابن عجلان، عن بكير بن عبد الله، عن عجلان، فذكره.\n* وأخرجه أحمد (٢/٤٣٢) قال: حدثنا يحيى. وفي (٢/٥٢٠) قال: حدثنا صفوان. وأبو داود (٥٢٤٨) قال: حدثنا إسحاق بن إسماعيل، قال: حدثنا سفيان.\nثلاثتهم - يحيى بن سعيد، وصفوان بن عيسى، وسفيان بن عيينة - عن ابن عجلان. قال: سمعت أبي، فذكره، ليس فيه بكير بن عبد الله.\nوفي سنده محمد بن عجلان وهو صدوق إلا أنه اختلطت عليه أحاديث أبي هريرة.","vol":"10","page":235},{"text":"٧٧٥٣ - (د) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «مَنْ ترك الحيات مخافةَ طلبهن، فليس منَّا، ما سالمناهنَّ منذ حاربناهُنَّ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٥٠) في الأدب، باب في قتل الحيات، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٣٠) (٢٠٣٧) . وأبو داود (٥٢٥٠) قال: حدثنا عثمان بن أبي شيبة.\nكلاهما - أحمد، وعثمان بن أبي شيبة - عن عبد الله بن نمير، قال: حدثنا موسى بن مسلم الطحان الصغير، قال: سمعت عكرمة يرفع الحديث -فيما أرى- إلى ابن عباس، فذكره.\n* أخرجه أحمد (١/٣٤٨) (٣٢٥٤) قال: حدثنا عبد الرزاق، قال: معمر، عن أيوب، عن عكرمة، عن ابن عباس، قال: لا أعلمه إلا رفع الحديث قال: «كان يأمر بقتل الحيات، ويقول: من تركهن خشية أو مخافة تأثير فليس منا» .\nقلت: في حديث معمر عن غير الزهري وابن طاووس مقال.","vol":"10","page":235},{"text":"٧٧٥٤ - (د) العباس بن عبد المطلب - ﵁ - قال: «يا رسول الله إنَّا نريد أن نَكْنِسَ زمزم، وإن فيها من هذه الجنّان - يعني الحيات الصغار - فأمر النبيُّ - ﷺ- بقتلهن» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٥١) في الأدب، باب في قتل الحيات، إسناده منقطع، ورواية عبد الرحمن بن سابط عن العباس بن عبد المطلب مرسلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٥١) قال: حدثنا أحمد بن منيع، قال: حدثنا مروان بن معاوية، عن موسى الطحان، عن عبد الرحمن بن سابط، فذكره.\nوالحديث إسناده منقطع، ورواية عبد الرحمن بن سابط عن العباس بن عبد المطلب مرسلة.","vol":"10","page":235},{"text":"٧٧٥٥ - () عبد الله بن عباس - ﵄ (١) - قال: «الحيات أجناس: الجِنانُ، والأفاعي، والأساوِدُ» أخرجه ... (٢) .\n_________\n(١) هذا المقطع سقط من المطبوع.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد ذكره البخاري تعليقًا ٦ / ٢٤٧ في بدء الخلق، باب قوله تعالى: ﴿وبث فيها من كل دابة﴾، قال الحافظ في \" الفتح \": هو قول أبي عبيدة في تفسير سورة القصص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا (٦/٢٤٧) في بدء الخلق، باب قوله تعالى: وبث فيها من كل دابة. قال الحافظ في الفتح هو قول أبي عبيدة في تفسير سورة القصص.","vol":"10","page":235},{"text":"<span data-type=\"title\" id=toc-1704>الوزغ</span>\n٧٧٥٦ - (خ م س) عائشة - ﵂ - «أن رسولَ الله - ﷺ- قال للوزغ: الفُوَيسق، ولم أسمعه أمر بقتله» أخرجه البخاري ومسلم.\nوأخرجه النسائي إلى قوله: «الفويسق» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوزغ): نوع من حشرات الأرض معروف، ويُسمى: سام أبرص.\n_________\n(١) رواه البخاري ٦ / ٢٥٢ في بدء الخلق، باب قوله تعالى: ﴿وبث فيها من كل دابة﴾، وفي الحج، باب ما يقتل المحرم من الدواب، ومسلم رقم (٢٢٣٩) في السلام، باب استحباب قتل الوزغ، والنسائي ٥ / ٢٠٩ في الحج، باب قتل الوزغ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨٧) قال: حدثنا بشر بن شعيب بن أبي حمزة،قال: وأخبرني أبي. وفي (٦/١٥٥) قال: حدثنا حجاج. قال: حدثنا ليث، قال: حدثني عقيل. وفي (٦/٢٧١) قال: حدثنا يعقوب، قال: حدثنا أبو أويس. وفي (٦/٢٧٩) قال: حدثنا عامر بن صالح، قال: حدثنا يونس بن يزيد. والبخاري (٣/١٧) قال: حدثنا إسماعيل،قال: حدثني مالك. وفي (٤/١٥٦) قال: حدثنا سعيد بن عفير، عن ابن وهب،قال: حدثني يونس. ومسلم (٧/٤٢) قال: حدثني أبو الطاهر وحرملة قالا: أخبرنا ابن وهب،قال: أخبرني يونس، وابن ماجة (٣٢٣٠) قال: حدثنا أحمد بن عمرو بن السرح. قال: حدثنا عبد الله بن وهب، قال: أخبرني يونس. والنسائي (٥/٢٠٩) قال: أخبرنا وهب بن بيان. قال: حدثنا ابن وهب. قال: أخبرني مالك ويونس.\nخمستهم - شعيب بن أبي حمزة، وعقيل، وأبو أويس عبد الله بن عبد الله، ويونس بن يزيد، ومالك - عن محمد بن مسلم بن شهاب الزهري، عن عروة، فذكره..","vol":"10","page":236},{"text":"٧٧٥٧ - (م د) سعد بن أبي وقاص - ﵁ - «أن رسولَ الله - ﷺ- أمَرَ بقتل الوزَغ، وسماه: فويسقًا» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (٢٢٣٨) في السلام، باب استحباب قتل الوزغ، وأبو داود رقم (٥٢٦٢) في الأدب، باب في قتل الأوزاغ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد. (١/١٧٦) (١٥٢٣) .وعبد بن حميد (١٤١) .ومسلم (٧/٤٢) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد. وأبو داود (٥٢٦٢) قال:حدثنا أحمد بن محمد بن حنبل.\nثلاثتهم - أحمد،وعبد بن حميد، وإسحاق - عن عبد الرزاق، قال:حدثنا معمر، عن الزهري، عن عامر بن سعد، فذكره.","vol":"10","page":236},{"text":"٧٧٥٨ - (م ت د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ قَتَلَ وَزَغَة في أول ضربة فله كذا وكذا حسنة، ومن قتلها في الضربة الثانية، فله كذا وكذا حسنة دون الأولى، وإن قتلها في الضربة الثالثة: فله كذا وكذا حسنة، لدون الثانية» . ⦗٢٣٧⦘\nوفي رواية «مَنْ قَتَل وزغًا في أول ضربة كُتِبَ له مائةُ حسنة، وفي الثانية دون ذلك، وفي الثالثة دون ذلك» .\nزاد في رواية «في أول ضربة سبعين حسنة» أخرجه مسلم.\nوأخرج أبو داود الأولى والثالثة، وأخرج الترمذي الأولى (١) .\n_________\n(١) رواه مسلم رقم (٢٢٤٠) في السلام، باب استحباب قتل الوزغ، وأبو داود رقم (٥٢٦٣) و(٥٢٦٤) في الأدب، باب في قتل الأوزاغ، والترمذي رقم (١٤٨٢) في الأحكام، باب ما جاء في قتل الوزغ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٥٥) قال: حدثنا حسن، قال: حدثنا زهير. ومسلم (٧/٤٢) قال: حدثنا يحيى بن يحيى، قال: أخبرنا خالد بن عبد الله. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. (ح) وحدثني زهير بن حرب، قال: حدثنا جرير. (ح) وحدثنا محمد بن الصباح، قال: حدثنا إسماعيل، يعني ابن زكريا. (ح) وحدثني أبو كريب، قال: حدثنا وكيع، عن سفيان. وأبو داود (٥٢٦٣) قال: حدثنا محمد بن الصباح البزاز، قال: حدثنا إسماعيل بن زكريا. وابن ماجة (٣٢٢٩) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا عبد العزيز بن المختار. والترمذي (١٤٨٢) قال: حدثنا أبو كريب. قال: حدثنا وكيع، عن سفيان.\nسبعتهم - زهير، وخالد، وأبو عوانة، وجرير، وإسماعيل بن زكريا، وسفيان الثوري، وعبد العزيز بن المختار - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"10","page":236},{"text":"٧٧٥٩ - (خ م س) أم شريك - ﵂ - «أن رسولَ الله - ﷺ- أمرها بقتل الأوزاغ» وفي رواية «أمَرَ» أخرجه البخاري ومسلم والنسائي.\nوللبخاري «أن رسولَ الله - ﷺ- أمَرَ بقتل الأوْزاغ، قال: وكان ينفخ على إِبراهيم» .\nوفي رواية للنسائي «أن امرأة دخلت على عائشة وبيدها عُكّاز، فقالت: ما هذا؟ فقالت: لهذه الوزَغ، لأن نبي الله - ﷺ- حدثنا: أنه لم يكن شيء إلا يُطفئ على إبراهيم ﵇، إلا هذه الدابة، فأمرَنا بقتلها، ونَهَى عن قتل الجِنَّانِ، إلا ذا الطُّفْيَتَيْنِ والأبتر، فإنهما يَطْمِسان البصر، ويُسْقِطان ما في بُطون النساء» (١) .\n_________\n(١) رواه البخاري ٦ / ٢٥٢ في بدء الخلق، باب قوله تعالى: ﴿وبث فيها من كل دابة﴾، وفي الأنبياء، باب قوله تعالى: ﴿واتخذ الله إبراهيم خليلا﴾، ومسلم رقم (٢٢٣٧) في السلام، باب استحباب قتل الوزغ، والنسائي ٥ / ٢٠٩ في الحج، باب قتل الوزغ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٥٠) قال: حدثنا سفيان. وأحمد (٦/٤٢١) قال: حدثنا يحيِى بن سعيد، عن ابن جريج. (ح) وابن بكر. قال: حدثنا ابن جريج. (ح) وروح. قال: حدثنا ابن جريج. وفي (٦/٤٦٢) قال: حدثنا سفيان بن عيينة. وعبد بن حميد (١٥٥٩) قال: حدثنا عبيد الله بن موسى. قال: حدثنا ابن جريج. والدارمي (٢٠٠٦) قال: أخبرنا أبو عاصم، عن ابن جريج. والبخاري (٤/١٥٦) قال: حدثنا صدقة. قال: أخبرنا ابن عيينة. وفي (٤/١٧١) قال: حدثنا عبيد الله بن موسى أو ابن سلام عنه. قال: أخبرنا ابن جريج.\nومسلم (٧/٤١) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق بن إبراهيم، وابن أبي عمر، قال إسحاق أخبرنا، وقال الآخرون: حدثنا سفيان بن عيينة. وفي (٧/٤٢) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب. قال: أخبرني ابن جريج. (ح) وحدثني محمد بن أحمد بن أبي خلف. قال: حدثنا روح، قال: حدثنا ابن جريج. (ح) وحدثنا عبد بن حميد، قال: أخبرنا محمد بن بكر. قال: أخبرنا ابن جريج. وابن ماجة (٣٢٢٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والنسائي (٥/٢٠٩) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ. قال: حدثنا سفيان.\nكلاهما - سفيان بن عيينة، وابن جريج - عن عبد الحميد بن جبير بن شيبة، عن سعيد بن المسيب، فذكره.","vol":"10","page":237},{"text":"<span data-type=\"title\" id=toc-1705>الكلاب</span>\n٧٧٦٠ - (خ م ط ت س) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- «أمَرَ بقتل الكلاب» . وفي رواية «فأرسل في أقطار المدينة أن تُقتَل» .\nوفي أخرى «كان يأمر بقتل الكلاب فَتَنْبَعِثُ في المدينة وأطرافها، فلا نَدَعُ كلبًا إلا قتلناه، حتى إِنا لنقتل كلب المُرَيَّةِ من أهل البادية يَتْبعُها» .\nوفي أخرى «أنه أمَرَ بقتل الكلاب إلا كلب صيد، أو كلب غنم، أو ماشية، فقيل لابن عمر: إن أبا هريرة يقول: أو كلبَ زَرْع، فقال ابن عمر: إن لأبي هريرة زَرْعًا» أخرجه البخاري ومسلم.\nوأخرج الموطأ والنسائي الأولى، وأخرج الترمذي الرابعة.\nوللنسائي مثل الرابعة إِلى قوله: «ماشية» ولم يذكر كلب غَنَم (١) .\n_________\n(١) رواه البخاري ٦ / ٢٥٦ في بدء الخلق، باب قوله تعالى: ﴿وبث فيها من كل دابة﴾، ومسلم رقم (١٥٧٠) في المساقاة، باب الأمر بقتل الكلاب، والموطأ ٢ / ٩٦٩ في الاستئذان، باب ما جاء في أمر الكلاب، والترمذي رقم (١٤٨٨) في الصيد، باب ما جاء من أمسك كلبًا ما ينقص من أجره، والنسائي ٧ / ١٨٤ في الصيد، باب الأمر بقتل الكلاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٦٠٠) . والدارمي (٢٠١٣) قال: أخبرنا خالد بن مخلد. والبخاري (٤/١٥٨) قال: حدثنا عبد الله بن يوسف. ومسلم (٥/٣٥) قال: حدثنا يحيى بن يحيى. وابن ماجه (٣٢٠٢) قال: حدثنا سويد بن سعيد. والنسائي (٧/١٨٤) قال: أخبرنا قتيبة بن سعيد.\nخمستهم - خالد، وعبد الله، ويحيى، وسويد، وقتيبة - عن مالك بن أنس.\n٢- وأخرجه مسلم (٥/٣٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، قال: حدثنا عبيد الله.\nكلاهما - مالك، وعبيد الله - عن نافع، فذكره.","vol":"10","page":238},{"text":"٧٧٦١ - (م د ت س) عبد الله بن مغفل - ﵁ - قال: «أمر رسولُ الله - ﷺ- بقتل الكلاب، ثم قال: ما بالهم وبالُ الكلاب؟ ثم رَخَّصَ في كلب الصيد، وكلب الغنم، وقال: إذا وَلَغَ الكلب في الإناء فاغْسِلُوهُ سبع ⦗٢٣٩⦘ مرات، وعَفرُوهُ الثامنة في التراب» هذه رواية مسلم.\nوفي رواية الترمذي قال: «إنِّي لَمِمَّنْ يرفَعُ أغصان الشجرة عن وجه رسولِ الله - ﷺ- وهو يخطُب، قال: لولا أن الكلابَ أُمَّة من الأُمم لأمرت بقتلها، فاقتلوا منها كلَّ أسودَ بهيم، وما مِنْ أهل بيت يرتَبطون كلبًا إلا نقص كلَّ يوم من عملهم قيراط، إلا كلبَ صيد، أو كلب حَرْث، أو كلبَ غنم» .\nوله أيضًا مختصرًا قال: قال رسولُ الله - ﷺ-: «لولا أن الكلاب أُمَّة من الأمم لأمَرْتُ بقتلها، فاقتلوا منها كل أسودَ بهيم» . أخرجه أبو داود مختصرًا مثل الترمذي.\nوأخرجه النسائي مثل الترمذي بطوله، ولم يذكر «أغصان الشجرة»، وذكر عوض «الغنم»: «ماشية» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بهيم) البهيم من الألوان: الذي لا يخالطه لون آخر، يقال: أسود بهيم: لا لون معه غيره، وكذلك أبيض بهيم، وأحمر بهيم.\n_________\n(١) رواه مسلم رقم (٢٨٠) في الطهارة، باب حكم ولوغ الكلب، ورقم (١٥٧٣) في المساقاة، باب الأمر بقتل الكلاب، وأبو داود رقم (٢٨٤٥) في الصيد، باب ما جاء في اتخاذ الكلب للصيد، والترمذي رقم (١٤٨٦) و(١٤٨٩) في الصيد، باب ما جاء في قتل الكلاب، وباب ما جاء من أمسك كلبًا ما ينقص من أجره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٨٦) قال: حدثنا يحيى، وفي (٥/٥٦) قال: حدثنا محمد بن جعفر، وبهز. والدارمي (٧٤٣ و٢٠١٢) قال: أخبرنا وهب بن جرير. ومسلم (١/١٦٢ و٥/٣٦) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. وفي (١/١٦٢ و٥/٣٦) قال: وحدثنيه يحيى بن حبيب الحارثي، قال: حدثنا خالد- يعني ابن الحارث. (ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد. (ح) وحدثني محمد بن الوليد، قال: حدثنا محمد بن جعفر. وفي (٥/٣٦) قال: وحدثنا إسحاق بن إبراهيم، قال: أخبرنا النضر (ح) وحدثنا محمد بن المثنى، قال: حدثنا وهب بن جرير. وأبو داود (٧٤) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا يحيى بن سعيد. وابن ماجة (٣٦٥ و٣٢٠٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شبابة. وفي (٣٢٠١) قال: حدثنا محمد بن بشار، قال: حدثنا عثمان بن عمر. (ح) وحدثنا محمد بن الوليد، قال: حدثنا محمد بن جعفر. والنسائي (١/٥٤ و١٧٧) وفي الكبرى (٧٠) قال: أخبرنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد. وفي (١/١٧٧) قال: أخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد.\nتسعتهم - يحيى بن سعيد، ومحمد بن جعفر، وبهز بن أسد، ووهب بن جرير، ومعاذ، وخالد بن الحارث، والنضر، وشبابة، وعثمان بن عمر - عن شعبة، عن أبي التياح يزيد بن حميد، قال: سمعت مطرفا، فذكره.","vol":"10","page":238},{"text":"٧٧٦٢ - (م د) جابر بن عبد الله - ﵄ - قال: «أَمَرَنا ⦗٢٤٠⦘ رسولُ الله - ﷺ- بقتل الكلاب، حتى إِن المرأَة تقدُمُ بكلبها من البادية فنقتله، ثم نهى بعدُ عن قتلها، وقال: عليكم بالأسود البهيم ذي النقطتين (١)، فإنه شيطان» أخرجه مسلم.\nوأخرجه أبو داود وقال: «عليكم بالأسود»، ولم يذكر «النقطتين (١)» (٢) .\n_________\n(١) في الأصل والمطبوع: ذي الطفيتين وهو خطأ، والتصحيح من نسخ مسلم المطبوعة.\n(٢) رواه مسلم رقم (١٥٧٢) في المساقاة، باب الأمر بقتل الكلاب، وأبو داود رقم (٢٨٤٦) في الصيد، باب ما جاء في اتخاذ الكلب للصيد وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣٣) قال: حدثنا روح. ومسلم (٥/٣٦) قال: حدثنا محمد بن أحمد بن أبي خلف، قال: حدثنا روح. (ح) وحدثني إسحاق بن منصور، قال: أخبرنا روح بن عبادة. وأبو داود (٢٨٤٦) قال: حدثنا يحيى بن خلف، قال: حدثنا أبو عاصم.\nكلاهما - روح، وأبو عاصم - عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.","vol":"10","page":239},{"text":"٧٧٦٣ - () أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «أمَرَ يومًا بقتل الكلاب، حتى إن المرأة لتأتي من باديتها بالكلب فنقتله، وحتى إنّا لنقتل كلب الحائط الصغير، وندع كلب الحائط الكبير، قال: وسمعته يقول: ما من أهل بيت يَرْتَبِطُون كلبًا إلا نَقَصَ كل يوم من عملهم قيراط، إلا كلبَ صيد، أو حرث، أو كلب غنم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من زيادات رزين.","vol":"10","page":240},{"text":"<span data-type=\"title\" id=toc-1706>النمل</span>\n٧٧٦٤ - (د) عبد الله بن عباس - ﵄ - «أن رسولَ الله - ﷺ- نهى عن قتل أربع من الدواب: النملة، والنحلة، والهدهد، والصُّرد» أخرجه أبو داود (١) . ⦗٢٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النمل والهدهد) قال الخطابي: أما نهيه عن قتل النمل: فإنما أراد نوعًا منه خاصًا، وهو الكبار ذوات الأرجل، لأنها قليلة الأذى والضرر، وأما النحل: فلما فيها من المنفعة، وأما الهدهد والصرد: فإنما نهي عن قتلهما لتحريم لحمهما، وذلك: أن الحيوان إذا نهي عن قتله، ولم يكن ذلك لحرمته ولا لضرر فيه: كان ذلك لتحريم لحمه، ألا ترى أن النبي - ﷺ- نهى عن ذبح الحيوان إلا لمأكلة، وقيل: إن الهدهد منتن اللحم، فيلتحق بالجلالة، وأما الصرد: فإن العرب تتشائم وتتطير بصورته وشخصه، ويقال: إنما كرهوا من اسمه معنى التصريد، وهو الشرب دون الرَّيّ، والعطاء القليل.\n_________\n(١) رقم (٥٢٦٧) في الأدب، باب في قتل الذر، ورواه أيضًا أحمد في \" المسند \" رقم (٣٠٦٧)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٣٢) (٣٠٦٧) . وعبد بن حميد (٦٥١) . والدارمي (٢٠٠٥) قال: أخبرنا محمد بن يحيى. وأبو داود (٥٢٦٧) قال: حدثنا أحمد بن حنبل. وابن ماجة (٣٢٢٤) قال: حدثنا محمد بن يحيى.\nثلاثتهم - أحمد، وعبد، ومحمد بن يحيى - عن عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.\n* أخرجه أحمد (١/٣٤٧) (٣٢٤٢) قال: حدثنا يحيى، عن ابن جريج، قال: حدثت عن الزهري، عن عبيد الله بن عبد الله، فذكره. وقال: يحيى، ورأيت في كتاب سفيان: عن ابن جريج، عن ابن أبي لبيد، عن الزهري.","vol":"10","page":240},{"text":"<span data-type=\"title\" id=toc-1707>الكتاب الخامس: في القصاص</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-1708>الفصل الأول: في النفس</span>، وفيه اثنا عشر فرعًا\n<span data-type=\"title\" id=toc-1709>الفرع الأول: في العمد</span>\n٧٧٦٥ - (د ت) أبو شريح [الخزاعي]- ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ أُصِيبَ بِقَتْل أو خَبْل، فإنه يختار إحدى ثلاث: إما أن يَقْتَص، وإما أن يَعْفُوَ، وإما أن يأخذَ الدِّيةَ، فإِن أراد الرابعة، فخذوا على يديه، ومن اعتدى بعد ذلك فله عذاب أليم» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «ألا إنَّكم - مَعْشَرَ خُزاعةَ - قتلتم هذا القتيلَ من هُذيل، وإِني عاقله، فمن قُتِلَ له بعدَ مقالتي هذه قَتيل، ⦗٢٤٣⦘ فأهْلُهُ بين خِيرتين، بين أن يأخذوا العَقْلَ، وبين أن يقتلوا» أخرج الثانية أبو داود، والأولى ذكرها رزين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خبل) الخَبْل - بسكون الباء - الفساد في الأصل، والمراد به في الحديث: قطع الأعضاء، كاليد والرجل ونحو ذلك، يقال: لنا في بني فلان دماء وخبول: يريد بالخبول: قطع الأيدي والأرجل ونحو ذلك.\n(عاقلة) العقل: الدية، والعاقلة: الجماعة من أولياء القاتل الذين يتحملون عنه الدية، وأصل العقل: أن أولياء القاتل يعقلون الإبل في فناء أولياء المقتول ليسلموها إليهم، ثم نقل فَسُمِّي به الدية، سواء كانت إبلًا أو ذهبًا، أو غير ذلك.\n_________\n(١) بل قد روى أبو داود كلا الروايتين، الأولى رواها رقم (٤٤٩٦) في الديات، باب الإمام يأمر بالعفو، والثانية رقم (٤٥٠٤) في الديات، باب ولي العهد يرضى بالدية، وروى الرواية الثانية أيضًا الترمذي رقم (١٤٠٦) في الديات، باب ما جاء في حكم ولي القتيل والقصاص والعفو، وروى الأولى الدارمي ٢ / ١٨٨ في الديات، باب الدية في قتل العمد، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣١) قال: حدثنا محمد بن سلمة الحراني. (ح) ويزيد بن هارون. والدارمي (٢٣٥٦) قال: أخبرنا يزيد بن هارون. وأبو داود قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وابن ماجه (٢٦٢٣) قال: حدثنا عثمان وأبو بكر ابنا أبي شيبة، قالا: حدثنا أبو خالد الأحمر. (ح) وحدثنا أبو بكر وعثمان ابنا أبي شيبة. قالا: حدثنا جرير، وعبد الرحيم بن سليمان.\nستتهم - محمد بن سلمة، ويزيد، وحماد بن سلمة، وأبو خالد الأحمر، وجرير، وعبد الرحيم بن سليمان - عن محمد بن إسحاق، عن الحارث بن فضيل، عن سفيان بن أبي العوجاء، فذكره.\nفي رواية ابن ماجة: عن الحارث بن فضيل، أظنه عن ابن أبي العوجاء، واسمه سفيان.","vol":"10","page":242},{"text":"٧٧٦٦ - (خ م د ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- لما فُتِحَتْ مكة - قام فقال: «مَنْ قُتِل له قتيل، فهو بخَيْرِ النَّظَرَيْن: إما أن يُودَى، وإِما أن يُقادَ، فقام رَجُلٌ من أهل اليمن، يقال له: أبو شاه، فقال: يا رسولَ الله، اكتُبْ لي، قال العباس: اكتبوا لي، فقال رسولُ الله - ﷺ-: اكتبوا لأبي شاه» أخرجه أبو داود. ⦗٢٤٤⦘\nوفي رواية الترمذي «لما فتح الله على رسوله مكة، قام في الناس، فحمِد الله، وأثنى عليه، ثم قال: مَنْ قُتِلَ له قتيل، فهو بخير النظرين: إما أن يعفوَ، وإما أن يقتُلَ» .\nوفي رواية النسائي: أنَّ رسولَ الله - ﷺ- قال: «من قُتِلَ له قتيل، فهو بخير النظرين: إما أن يقادَ، وإما أن يُفْدَى» (١) .\nوقد أخرجه البخاري ومسلم وأبو داود بأطول من هذا، وقد ذُكر في «غَزوة الفتح» من «كتاب الغزوات» في حرف الغين (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُودَى) وَدَيْتُ القتيل: إذا أعطيتَ ديته.\n(يقاد) القود: قتل القاتل، أقدت فلانًا من فلان: مكَّنته من قتله.\n(يُفدَى) أراد بالفدية هاهنا: الدية.\n_________\n(١) رواه أبو داود رقم (٤٥٠٥) في الديات، باب ولي العهد يرضى بالدية، والترمذي رقم (١٤٠٥) في الديات، باب ما جاء في حكم ولي القتيل والقصاص والعفو، والنسائي ٨ / ٣٨ في القسامة، باب هل يؤخذ من قاتل العمد الدية إذا عفا ولي المقتول عن القود، وهو حديث صحيح.\n(٢) تقدم في كتاب الغزوات ج ٨ حديث رقم (٦١٥٣) فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٨) قال: حدثنا الوليد. قال: حدثنا الأوزاعي. (ح) وأبو داود. قال: حدثنا حرب. والدارمي (٢٦٠٣) قال: أخبرنا معاذ بن هانئ من أهل البصرة. قال: حدثنا حرب ابن شداد. والبخاري (١/٣٨ و٩/٦) قال: حدثنا أبو نعيم الفضل بن دكين. قال: حدثنا شيبان. وفي (٣/١٦٤) قال: حدثنا يحيى بن موسى. قال: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. ومسلم (٤/١١٠و ١١١) قال: حدثني زهير بن حرب وعبيد الله بن سعيد. جميعا عن الوليد. قال زهير: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. (ح) وحدثني إسحاق بن منصور. قال: أخبرنا عبيد الله بن موسى، عن شيبان. وأبو داود (٢٠١٧) قال: حدثنا أحمد بن حنبل. قال: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. (ح) وقال أبو داود: وزاد فيه ابن المصفى، عن الوليد، عن الأوزاعي. وفي (٣٦٤٩) قال: حدثنا مؤمل. قال: حدثنا الوليد. (ح) وحدثنا العباس بن الوليد بن مزيد. قال: أخبرني أبي، عن الأوزاعي. وفي (٤٥٠٥) قال: حدثنا عباس بن الوليد قال: أخبرني أبي، قال: حدثنا الأوزاعي. (ح) وحدثنا أحمد بن إبراهيم. قال: حدثني أبو داود. قال: حدثنا حرب بن شداد. وابن ماجة (٢٦٢٤) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. قال: حدثنا الوليد. قال: حدثنا الأوزاعي. والترمذي (١٤٠٥ و٢٦٦٧) قال: حدثنا يحيى بن موسى ومحمود بن غيلان. قالا: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. والنسائي (٨/٣٨) قال: أخبرنا محمد بن عبد الرحمن بن أشعث. قال: حدثنا أبو مسهر. قال: حدثنا إسماعيل وهو ابن عبد الله بن سماعة. قال: أنبأنا الأوزاعي. (ح) وأخبرنا العباس بن الوليد بن مزيد. قال: أخبرني أبي قال: حدثنا الأوزاعي.\nثلاثتهم - عبد الرحمن بن عمرو الأوزاعي، وحرب بن شداد، وشيبان بن عبد الرحمن - عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.\n* أخرجه النسائي (٨/٣٨) قال: أخبرنا إبراهيم بن محمد. قال أنبأنا ابن عائذ. قال: حدثنا يحيى، هو ابن حمزة. قال: حدثنا الأوزاعي. قال: حدثنا يحيى بن أبي كثير. قال: حدثني أبو سلمة، أن رسول الله -ﷺ- قال: من قتل له قتيل ... مرسل.","vol":"10","page":243},{"text":"٧٧٦٧ - (خ س) عبد الله بن عباس - ﵄ - قال: «كان في بني إسرائيل قِصاص، ولم يكن فيهم دِية، فقال الله تعالى لهذه الأمة: ﴿كُتِبَ عليكم القِصاص في القتلَى الْحُرّ بالحرّ والعبدُ بالعبد والأُنثى بالأُنثى ⦗٢٤٥⦘ فمن عُفي لَه من أخيه شيء فاتِّباع بالمعروف وأداءٌ إليه بإِحسان﴾ [البقرة: ١٧٨] فالعفو: أن يقبل الدية في العمد «واتِّباع بالمعروف»، قال: يتَّبع هذا بالمعروف، «وأداءٌ إليه بإحسان» يؤدِّي هذا بإحسان ﴿ذَلِكَ تَخفيف مِن ربكم ورحمة﴾ مما كتب على من كان قبلكم، إِنما هو القِصاص وليس الدية» أخرجه البخاري والنسائي (١) .\n_________\n(١) رواه البخاري ٨ / ١٣٣ في تفسير سورة البقرة، باب قوله تعالى: ﴿يا أيها الذين آمنوا كتب عليكم القصاص في القتلى﴾، وفي الديات، باب من قتل له قتيل فهو بخير النظرين، والنسائي ٨ / ٣٧ في القسامة، باب تأويل قوله ﷿: ﴿فمن عفي له من أخيه شيء فاتباع بالمعروف وأداء إليه بإحسان﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٤٩٨) حدثنا الحميدي، حدثنا سفيان، حدثنا عمر، وقال: سمعت مجاهدا، قال: سمعت ابن عباس، فذكره.\nوأخرجه النسائي (٨/٣٦) قال الحارث بن مسكين - قراءة عليه وأنا أسمع - عن سفيان، عن عمرو، عن مجاهد، عن ابن عباس، فذكره.","vol":"10","page":244},{"text":"٧٧٦٨ - () عبد الله بن عمر - ﵄ - قال: سمعت رسولَ الله - ﷺ- يقول: «مَنْ قَتَلَ رجلًا مؤمنًا عمدًا، فهو قَوَد به، ومن حال دونه، فعليه لعنةُ الله وغضبُه، ولا يقبل الله منه صَرفًا، ولا عَدْلًا» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى حديث ابن عباس الذي رواه أبو داود رقم (٤٥٣٩) و(٤٥٤٠) و(٤٥٩١) في الديات، باب فيمن قتل في عميا بين قوم، والنسائي ٨ / ٤٠ في القسامة، باب من قتل بحجر أو سوط، وإسناده حسن، وسيأتي رقم (٧١٧٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه رزين، وهو بمعنى حديث ابن عباس الذي رواه أبو داود رقم (٤٥٣٩ و٤٥٤٠ و٤٥٩١) في الديات، باب فيمن قتل في عميا بين قوم. والنسائي (٨/٤٠) في القسامة، باب قيمن قتل بحجر أو سوط.","vol":"10","page":245},{"text":"٧٧٦٩ - (د) جابر بن عبد الله - ﵄ - أن رسولَ الله - ﷺ- قال: «لا أُعفي من قتلَ بعد أخذ الدية» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا أُعفي من قتل بعد أخذ الدية) هذا دعاء عليه، أي: لا كثر ماله ولا استغنى.\n_________\n(١) رقم (٤٥٠٧) في الديات، باب من يقتل بعد أخذ الدية، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٦٣) قال: حدثنا عفان. وأبو داود (٤٥٠٧) قال: حدثنا موسى بن إسماعيل.\nكلاهما - عفان، وموسى - قالا: حدثنا حماد بن سلمة، قال: أخبرنا مطر الوراق، قال: وأحسبه عن الحسن، فذكره.\nقلت: مطر الوراق، ضعيف قال عبد الله: سألت أبي عن مطر الوراق فقال: كان يحيى بن سعيد يشبه مطر الوراق بابن أبي ليلى في سوء الحفظ وابن أبي ليلى مضطرب الحديث، وقال النسائي: مطر ليس بالقوي، وذكر الحديث ابن عدي في الكامل (٣/٣٩٦): قال: كتب إلى محمد بن الحسن، ثنا عمرو بن علي قال: سألت يحيى عن حديث مطر، عن الحسن أن رسول الله قال: «لا أعافي أحدا قتل بعد أخذ الدية»، فقال: حدثنا موسى بن سيار قال: ثنا الحسن أن رسول الله -ﷺ- قال: «لا أعافي أحدا قتل بعد عفوه وأخذ الدية» .\nفقلت: أريد حديث مطر فحدثني به بعد شدة.","vol":"10","page":245},{"text":"<span data-type=\"title\" id=toc-1710>الفرع الثاني: في الخطأ وعمد الخطأ</span>\n٧٧٧٠ - (د س) عبد الله بن عباس - ﵄ - قال: قال النبيُّ - ﷺ- وفي رواية: قال طاوس: قال رسولُ الله - ﷺ-: «من قُتِلَ في عِمِّيَّا في رمي (١) يكون بينهم بالحجارة - أو قال: بالسياط - أو ضُرِبَ بعصًا فهو خطأ، وعَقْلُه عَقْلُ الخطأ، ومن قُتِلَ عَمدًا فهو قَود، ومن حال دونه، فعليه لعنةُ الله وغضبُه، لا يقبل منه صرف ولا عدل» . أخرجه أبو داود والنسائي (٢) .\n_________\n(١) في بعض النسخ: في رميا.\n(٢) رواه أبو داود رقم (٤٥٣٩) و(٤٥٤٠) و(٤٥٩١) في الديات، باب فيمن قتل في عميا بين قوم، والنسائي ٨ / ٤٠ في القسامة، باب من قتل بحجر أو سوط، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٤٠) قال: حدثنا محمد بن أبي غالب، قال: حدثنا سعيد بن سليمان. وفي (٤٥٩١) قال: حدثت عن سعيد بن سليمان. وابن ماجة (٢٦٣٥) قال: حدثنا محمد بن معمر، قال: حدثنا محمد بن كثير. والنسائي (٨/٣٩) قال: أخبرنا هلال بن العلاء بن هلال، قال: حدثنا سعيد بن سليمان. وفي (٨/٤٠) قال: أخبرنا محمد بن معمر، قال: حدثنا محمد بن كثير.\nكلاهما - سعيد بن سليمان، ومحمد بن كثير - عن سليمان بن كثير، عن عمرو بن دينار، عن طاووس، فذكره.\n* أخرجه أبو داود (٤٥٣٩) قال: حدثنا محمد بن عبيد، قال: حدثنا حماد. (ح) وحدثنا ابن السرح، قال: حدثنا سفيان.\nكلاهما - حماد، وسفيان - عن عمرو، عن طاووس، قال: من قتل، وقال ابن عبيد: قال رسول الله -ﷺ-: من قتل، فذكره. (أرسله محمد بن عبيد، وجعله ابن السرح من قول طاووس) .","vol":"10","page":246},{"text":"٧٧٧١ - (م د س) وائل بن حُجر - ﵁ - قال: «إني لقاعد مع رسولِ الله - ﷺ-، إذ جاء رجل يقود آخرَ بِنِسعَة، فقال: يا رسولَ الله، هذا قتلَ أخي، فقال له رسولُ الله - ﷺ-: أقتلتَه؟ - فقال (١): إنه لو لم يعترف أقمتُ عليه البينة - قال: نعم قتلته، قال: كيف قتلته؟ قال: كنت أنا وهو نختبط من شجرة، فسَبَّني فأغضبني، فضربته بالفأس على قَرْنه فقتلته، فقال له رسولُ الله - ﷺ-: هل لك من شيء تؤدِّيه عن نفسك؟ قال: ⦗٢٤٧⦘ مالي من مال إلا كسائي وفأسي، قال: أتُرى قومَك يشرونك؟ قال: أنا أهون على قومي من ذلك، فرمى إليه رسولُ الله - ﷺ- بِنِسعَته، وقال: دونكَ صَاحبك، فانطلَقَ به الرجل، فلما ولّى قال رسولُ الله - ﷺ-: إن قَتَلهُ فهو مِثلُهُ، فرجع إليه، فقال: بلغني أنك قلتَ: إن قتله فهو مثله، وما أخذتُه إلا بأمرك، فقال رسولُ الله - ﷺ-: أمَا ترِيدُ أن يَبُوءَ بإثمه وإثم صاحِبِكَ؟ قال: بَلَى يا نَبيَّ الله، فإن ذاك كذلك؟ قال: فرمَى بنِسْعَتِهِ، وخَلَّى سبيله» . أخرجه مسلم.\nوفي رواية لأَبي داود قال: «جاء رجل إلى النبي - ﷺ- بحَبَشِيّ، فقال: إن هذا قتل ابن أخي، قال: كيف قتلته؟ قال: ضربتُ رأسه بالفأس ولم أُرِدْ قتلَه، قال: هل لك مال تؤدِّي دِيَتَهُ؟ قال: لا، قال: أرأيتَ إِن أرسلتُكَ تسألُ الناس تجمع ديته؟ قال: لا، قال: فَموَاليك يُعطُونكَ ديته؟ قال: لا، قال للرجل: خذه، فخرج به ليقتلَه، فقال رسولُ الله - ﷺ-: أما إنه إن قتله كان مثلَه، فبلغ به الرجلُ حيث سمع قولَه، فقال: هو ذا، فَمُر به ما شئتَ، فقال رسولُ الله - ﷺ-: أرْسِلْهُ - وقال مرة: دَعْهُ - يبوء بإثم صاحبه وإثمه، فيكون من أصحاب النار، قال: فأرسله» .\nوفي أخرى له قال: «كنتُ عند النبي - ﷺ-، إِذ جيء برَجُل قاتل في عنقه النِّسْعَةُ، قال: فدعا وليَّ المقتول، فقال: أتعفو؟ قال: لا، قال: أفتأخذ الدية؟ قال: لا، قال: أفتقتل؟ قال: نعم، قال: اذهَبْ به، [فلما ⦗٢٤٨⦘ ولَّى قال: أتعفو؟ قال: لا، قال: أفتأخذ الدية؟ قال: لا، قال: أفتقتل؟ قال: نعم، قال: اذهب]، فلما كان في الرابعة، قال: أمَا إنك إن عَفَوْتَ عنه يبوء بإثمه وإثم صاحبه؟ قال: فعفا عنه، فأنا رأيتُهُ يَجُرُّ النِّسْعَةَ» وأخرجه النسائي مثل الأولى (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النِّسعَة): سير يضفر على شبه الأعِنَّة، تشد به الرحال، ويجمع على النسوع والأنساع.\n(نختبط) الاختباط: ضرب الشجر بالعصا ليتناثر ورقه.\n(إن قتله فهو مثله) يحتمل وجهين: أحدهما: أنه لم ير لصاحب الدم أن يقتله، لأنه ادعى أنَّ قتله كان خطأً أو شبه العمد، فأورث ذلك شبهة في وجوب القتل ونفي القود، والوجه الآخر: أن يكون معناه: أنه إذا قتله كان مِثله في حكم البواء، فصارا متساويين، لا فضل للمقتص إذا استوفى حقه من المقتص منه.\n_________\n(١) هذا قول القائد الذي هو ولي القتيل، أدخله الراوي بين سؤال النبي ﷺ وبين جواب القاتل، يريد أنه لا مجال له في الإنكار.\n(٢) رواه مسلم رقم (١٦٨٠) في القسامة، باب صحة الإقرار بالقتل وتمكين ولي القتيل من القصاص واستحباب طلب العفو منه، أبو داود رقم (٤٤٩٩) و(٤٥٠٠) و(٤٥٠١) في الديات، باب الإمام يأمر بالعفو في الدم، والنسائي ٨ / ١٣ - ١٨ في القسامة، باب القود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢٣٦٤) قال: أخبرنا أحمد بن عبد الهمداني. قال: حدثنا أبو أسامة، عن عوف، عن حمزة أبي عمرو. ومسلم (٥/١٠٩) قال: حدثنا عبيد الله بن معاذ العنبري: قال: حدثنا أبي قال: حدثنا أبو يونس، عن سماك بن حرب. (ح) وحدثني محمد بن حاتم. قال: حدثنا سعيد بن سليمان. قال: حدثنا هشيم. قال: أخبرنا إسماعيل بن سالم. وأبو داود (٤٤٩٩) قال: حدثنا عبيد الله بن عمر بن ميسرة الجشمي. قال: حدثنا يحيى بن سعيد، عن عوف. قال: حدثنا حمزة أبو عمر العائذي. وفي (٤٥٠٠) قال: حدثنا عبيد الله بن عمر بن ميسرة. قال: حدثنا يحيى بن سعيد. قال: حدثني جامع بن مطر. وفي (٤٥٠١) قال: حدثنا محمد بن عوف الطائي. قال: حدثنا عبد المقدوس بن الحجاج. قال: حدثنا يزيد بن عطاء الواسطي، عن سماك. والنسائي (٨/١٤ و٢٤٤) قال: أخبرنا محمد بن بشار. قال: حدثنا يحيى بن سعيد، عن عوف بن أبي جميلة. قال: حدثني حمزة أبو عمر العائذي. وفي (٨/١٥) قال: أخبرنا محمد بن بشار. قال: حدثنا يحيى. قال: حدثنا جامع بن مطر الحبطي. (ح) وأخبرنا عمرو بن منصور. قال: حدثنا حفص بن عمر، وهو الحوضي. قال: حدثنا جامع بن مطر. (ح) وأخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا حاتم، عن سماك. وفي (٨/١٦) قال: أخبرنا زكريا بن يحيى. قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا أبو يونس، عن سماك بن حرب. وفي (٨/١٧) قال: أخبرنا محمد بن معمر. قال: حدثنا يحيى بن حماد، عن أبي عوانة عن إسماعيل بن سالم.\nأربعتهم - حمزة أبو عمرو، وسماك، عن إسماعيل بن سالم، وجامع بن مطر - عن علقمة بن وائل، فذكره.\n* وأخرجه النسائي (٨/١٣) قال: أخبرنا محمد بن إسماعيل بن إبراهيم. قال: حدثنا إسحاق، عن عوف الأعرابي، عن علقمة بن وائل الحضرمي، فذكره. ليس بين عوف وعلقمة أحد.","vol":"10","page":246},{"text":"٧٧٧٢ - (د ت س) أبو هريرة - ﵁ - قال: «قُتِلَ رجل ⦗٢٤٩⦘ على عهدِ رسولِ الله - ﷺ-، فَرُفِعَ ذلك إلى النبيِّ - ﷺ-، فَدَفَعَهُ إلى وَلِيِّ المقتول، فقال القاتل: يا رسولَ الله، ما أردتُ قَتْلَهُ، قال: فقال رسولُ الله - ﷺ- للوليِّ: أما إِنه إِن كان صادقًا ثم قَتَلْتَهُ دخلتَ النار، قال: فخلَّى سبيله، قال: وكان مكتوفًا بِنسْعَة، فخرج يَجُرُّ نِسْعَتَهُ، فسُمِّيَ ذا النسعة» أخرجه الترمذي وأبو داود والنسائي (١) .\n_________\n(١) رواه والترمذي رقم (١٤٠٧) في الديات، باب ما جاء في حكم ولي القتيل في القصاص والعفو، وأبو داود رقم (٤٤٩٨) في الديات، باب الإمام يأمر بالعفو في الدم، والنسائي ٨ / ١٣ في القسامة، باب القود، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٤٩٨) قال: حدثنا عثمان بن أبي شيبة. وابن ماجة (٢٦٩٠) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. والترمذي (١٤٠٧) قال: حدثنا أبو كريب. والنسائي (٨/١٣) قال: أخبرنا محمد بن العلاء وأحمد بن حرب.\nخمستهم - عثمان، وأبو بكر، وعلي بن محمد، ومحمد بن العلاء أبو كريب، وأحمد بن حرب - عن أبي معاوية، عن الأعمش، عن أبي صالح، فذكره.\nقلت: الأعمش مدلس وقد عنعن، وقد نص بعض الأئمة على أنه لم يسمع من أبي صالح، وهو مولى أم هانئ قال ابن أبي حاتم في المراسيل: قال أحمد بن حنبل: لم يسمع من شمر بن عطية قال: وقال أبي: لم يسمع من أبي صالح مولى أم هانئ.","vol":"10","page":248},{"text":"<span data-type=\"title\" id=toc-1711>الفرع الثالث: في الولد والوالد</span>\n٧٧٧٣ - (ت) سراقة بن مالك - ﵁ - قال: «حَضَرْتُ رسولَ الله - ﷺ- يُقيدُ الأبَ من ابنه، ولا يُقِيدُ الابنَ من أبيه» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٣٩٩) في الديات، باب ما جاء في الرجل يقتل ابنه يقاد منه أم لا، وإسناده ضعيف، ولكن له شاهد عند البيهقي ٨ / ٣٨ من حديث محمد بن عجلان عن عمرو بن شعيب عن أبيه عن جده، وإسناده حسن، وقال الترمذي: والعمل على ذلك عند أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٣٩٩) قال: حدثنا علي بن حجر، قال: حدثنا إسماعيل بن عياش، قال: حدثنا المثنى بن الصباح، عن عمرو بن شعيب، عن أبيه، عن جده، فذكره.\nقلت: المثنى بن صباح نزيل مكة ضعيف اختلط بآخره، إسماعيل بن عباس فخلط في غير أهله أي في غير الشام، قال محمد بن عثمان بن أبي شيبة عنه ثقة فيما روى عن الشاميين، وأما روايته عن أهل الحجاز فإن كتابه ضاع مخلط في حفظه عنهم.","vol":"10","page":249},{"text":"٧٧٧٤ - (ت) عبد الله بن عباس - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «لا تُقَامُ الحدود في المساجد، ولا يُقتَل الوالد بالولد» أخرجه الترمذي (١) . ⦗٢٥٠⦘\nوفي رواية رزين «ولا يقتل بالولد الوالد» .\n_________\n(١) رقم (١٤٠١) في الديات، باب ما جاء في الرجل يقتل ابنه يقاد منه أم لا، وإسناده ضعيف، ولكن يشهد له حديث البيهقي كما في الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢٣٦٢) قال: أخبرنا جعفر بن عون. وابن ماجة (٢٥٩٩) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر (ح) وحدثنا الحسن بن عرفة، قال: حدثنا أبو حفص الأبار. وفي (٢٦٦١) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر. والترمذي (١٤٠١) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي.\nأربعتهم - جعفر بن عون، وعلي بن مسهر، وأبو حفص الأبار، وابن أبي عدي - عن إسماعيل بن مسلم، عن عمرو بن دينار، عن طاووس، فذكره.\nرواية ابن ماجة (٢٥٩٩) مختصرة على: «لا تقام الحدود في المساجد» .\nورواية ابن ماجة (٢٦٦١) مختصرة على: «لا يقتل بالولد الوالد» .\nقلت: في إسناده إسماعيل بن مسلم قال عبد الله عن أبيه: أسند عن عمرو بن دينار أحاديث مناكير ليس أراه بشيء.","vol":"10","page":249},{"text":"٧٧٧٥ - (ت) عمر - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «لا يُقاد الوالد بالولد» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٤٠٠) في الديات، باب ما جاء في الرجل يقتل ابنه يقاد منه أم لا، وإسناده ضعيف، ولكن يشهد له الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٢٢) (١٤٧) قال: حدثنا أبو سعيد، قال: حدثنا عبد الله بن لهيعة. وفي (١٤٨) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وفي (١/٤٩) (٣٤٦) قال: حدثنا أبو المنذر أسد بن عمرو، أراه عن حجاج. وعبد بن حميد (٤١) قال: حدثني ابن أبي شيبة، قال: حدثنا أبو خالد الأحمر، عن حجاج. وابن ماجة (٢٦٦٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، عن حجاج. والترمذي (١٤٠٠) قال: حدثنا أبو سعيد الأشج، قال: حدثنا أبو خالد الأحمر، عن الحجاج بن أرطاة.\nكلاهما - ابن لهيعة،وحجاج - عن عمرو بن شعيب، عن أبيه، عن جده، فذكره.","vol":"10","page":250},{"text":"٧٧٧٦ - (د س) أبو رمثة - ﵁ - قال: «انطلقت مع أبي نحو النبي - ﷺ-، ثم إِن رسولَ الله - ﷺ- قال لأبي: ابنُك هذا؟ قال: ابني (١) ورب الكعبة، قال: حقًا؟ قال: أشهد به، قال: فتبسَّم رسولُ الله - ﷺ- ضاحكًا من حلف أبي، ومن ثَبْت شَبَهي في أبي، ثم قال رسولُ الله - ﷺ-: أما إنه لا يجني عليك، ولا تجني عليه، وقرأ رسولُ الله - ﷺ- ﴿وَلا تَزِرُ وازِرَةٌ وِزْرَ أخرى﴾» أخرجه أبو داود.\nوفي رواية النسائي قال: «أتيتُ رسولَ الله - ﷺ- مع أبي، فقال: من هذا معك؟ فقال: ابني، أشهد به، قال: أما إِنك لا تجني عليه، ولا يجني عليك» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يجني عليك) يعني أن الإنسان لا يؤاخذ بجناية غيره، إنما يؤاخذ بجناية نفسه.\n_________\n(١) في نسخ أبي داود المطبوعة: إي.\n(٢) رواه أبو داود رقم (٤٤٩٥) في الديات، باب لا يؤخذ أحد بجريرة أخيه أو أبيه، والنسائي ٨ / ٥٣ في القسامة، باب هل يؤخذ أحد بجريرة غيره، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٦٦) قال: حدثنا سفيان. قال: حدثنا عبد الملك بن سعيد بن أبجر. وأحمد (٢/٢٢٦) و(٤/١٦٣) قال: حدثنا وكيع. قال: حدثنا سفيان. وفي (٢/٢٢٦) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. وفي (٢/٢٢٦) قال: حدثنا هشام بن عبد الملك وعفان. قالا: حدثنا عبيد الله بن إياد. وفي (٤/١٦٣) قال: حدثنا هشيم. قال: أخبرنا عبد الملك بن عمير. وفي (٤/١٦٣) قال: حدثنا سفيان بن عيينة. قال: حدثني عبد الملك بن أبجر. وفي (٤/١٦٣) قال: حدثنا وكيع، عن علي بن صالح. والدارمي (٢٣٩٣) قال: أخبرنا يونس بن محمد. قال: حدثنا جرير، يعني ابن حازم. قال: سمعت عبد الملك بن عمير.\nوفي (٢٣٩٤) قال: أخبرنا أبو الوليد. قال: حدثنا عبيد الله بن إياد. وأبو داود (٤٠٦٥ و٤٢٠٦ و٤٤٩٥) قال: حدثنا أحمد بن يونس. قال: حدثنا عبيد الله، يعني ابن إياد. وفي (٤٢٠٧) قال: حدثنا محمد بن العلاء. قال: حدثنا ابن إدريس. قال: سمعت ابن أبجر. وفي (٤٢٠٨) قال: حدثنا ابن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. والترمذي (٢٨١٢) وفي الشمائل (٦٥) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا عبيد الله بن إياد بن لقيط. وفي الشمائل (٤٣) قال: حدثنا علي بن حجر. قال: أخبرنا شعيب بن صفوان، عن عبد الملك بن عمير. وفي (٤٥) قال: حدثنا أحمد بن منيع. قال: أخبرنا هشيم. قال: أخبرنا عبد الملك بن عمير. وعبد الله بن أحمد في زياداته على المسند (٢/٢٢٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حسين بن علي، عن ابن أبجر. وفي (٢/٢٢٧) قال: حدثني سعيد بن أبي الربيع السمان. قال: حدثنا أبو عوانة، عن عبد الملك بن عمير. وحدثني أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر، عن علي بن صالح. وفي (٢/٢٢٧) قال: حدثني عمرو بن محمد بن بكير الناقد. قال: حدثنا هشيم غير مرة. قال: أخبرني عبد الملك بن عمير. وفي (٢/٢٢٧ و٤/١٦٣) قال: حدثنا محمد بن بكار. قال: حدثنا قيس بن الربيع الأسدي. وفي (٢/٢٢٧) قال: حدثني جعفر بن حميد الكوفي.\nقال: حدثنا عبيد الله بن إياد بن لقيط. وفي (٢/٢٢٨) قال: حدثني أبي وأبو خيثمة زهير بن حرب. قالا: حدثنا عبد الرحمن بن مهدي. قال: حدثنا عبيد الله بن إياد بن لقيط. وفي (٢/٢٢٨) قال: عبد الله بن أحمد: حدثني شيبان بن أبي شيبة. قال: حدثنا جرير، يعني ابن حازم. قال: حدثنا عبد الملك بن عمير. وفي (٤/١٦٣) قال: حدثنا العباس الدوري. قال: حدثنا عمر بن حفص بن غياث. قال: حدثنا أبي، عن الشيباني. والنسائي (٣/١٨٥) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن قال: حدثنا عبيد الله بن إياد. وفي (٨/٥٣) قال: أخبرني هارون بن عبد الله. قال: حدثنا سفيان. قال: حدثني عبد الملك بن أبجر. وفي (٨/١٤٠) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن، عن سفيان. (ح) وأخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن، عن سفيان. وفي (٨/٢٠٤) قال: أخبرنا العباس بن محمد، قال: أنبأنا أبو نوح. قال: حدثنا جرير بن حازم، عن عبد الملك بن عمير.","vol":"10","page":250},{"text":"<span data-type=\"title\" id=toc-1712>الفرع الرابع: في الجماعة بالواحد، والحرّ بالعبد</span>\n٧٧٧٧ - (خ ط) عبد الله بن عمر - ﵄ - «أن غُلامًا قُتِلَ غِيلة، فقال عمر: لو اشترك فيه أهل صنعاءَ لقتلتهم» قال البخاري: وقال مغيرة بن حكيم عن أبيه: «إن أربعة قتلوا صَبيًّا، فقال عمر مثله ...» أخرجه البخاري (١) .\nوفي رواية الموطأ عن ابن المسيب: أن عمر بن الخطاب «قتل نَفَرًا خمسة، أو سبعة برجل واحد، قتلوه قتلَ غِيلة، وقال عمر: لَوْ تمالأ عليه أهل صنعاءَ لقتلتهم جميعًا» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غِيلة) قتل فلان غِيلة، بكسر الغين: إذا قتل خديعة ومكرًا من غير أن يعلم أنه يراد به ذلك.\n_________\n(١) تعليقًا ١٢ / ٢٠٠ في الديات، باب إذا أصاب قوم من رجل هل يعاقب أو يقتص منهم كلهم، ومالك في الموطأ ٢ / ٨٧١ في العقول، باب ما جاء في الغيلة والسحر، قال الحافظ في \" الفتح \": وهذا الأثر موصول إلى عمر بأصح إسناد، وقد أخرجه ابن أبي شيبة عن عبد الله بن نمير عن يحيى القطان من وجه آخر عن نافع ولفظه: أن عمر قتل سبعة من أهل صنعاء برجل ... إلخ ثم ذكر الحافظ رواية الموطأ التي بعد هذه، وقال: ورواية نافع أوصل وأوضح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في الديات (٢١) قال لي ابن بشار: حدثنا يحيى،عن عبيد الله، عن نافع، عن ابن عمر. قال الحافظ في الفتح وهذا الأثر موصول إلى عمر بأصح إسناد، وقد أخرجه ابن أبي شيبة عن عبد الله بن نمير،عن يحيى القطان -من وجه آخر- عن نافع ولفظه: أن عمر قتل سبعة من أهل صنعاء برجل.. إلخ، ثم ذكر الحافظ رواية الموطأ التي بعد هذه، وقال: ورواية نافع أوصل وأوضح.\nوأخرجه مالك في الموطأ بشرح الزرقاني (٤/٢٤٨) عن يحيى بن سعيد، عن سعيد بن المسيب، أن عمر، فذكره.","vol":"10","page":251},{"text":"٧٧٧٨ - (د ت س) سمرة بن جندب - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ قتل عبدَه قتلناه، ومَنْ جَدَعَ عبده جدعناه» . ⦗٢٥٢⦘ أخرجه الترمذي وأبو داود والنسائي.\nوزاد النسائي في رواية أخرى «ومن خصَى عبده خصيناه» .\nوفي رواية لأبي داود: ثم إن الحسن نَسِيَ هذا الحديث فكان يقول: «لا يُقْتَلُ حُرٌّ بعبد» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَنْ قتل عَبْدَهُ قتلناه، ومن جَدَعَ عبده جدعناه) قال الخطابي: قد تأول بعضهم هذا الحديث على أنه إنما جاء في عبدٍ كان يملكه فزال عنه ملكه، وصار كفؤًا له بالحرية، فإن قتله كان مقتولًا به، قال: وقول أبي داود: إن الحسن نسي هذا الحديث، فكان يقول: «لا يقتل حر بعبد» يحتمل أن الحسن لم ينس الحديث، ولكن كأنه تأوله على غير معنى الإيجاب، ورآه نوعًا من الزجر لِيَرْتَدِعُوا، كما قال - ﷺ- في شارب الخمر: «إذا شرب فاجلدوه فإن عاد فاجلدوه، ثم قال في الرابعة، أو الخامسة: فإن عاد فاقتلوه، ثم جيء به، وقد شرب الخمر أربعًا أو خمسًا فلم يقتله» وإلا فالمذهب المتفق عليه: أن المولى لا يقاد بعبده، ولا يُقتص منه، وإنما الخلاف جاء فيمن قتل عبدَ ⦗٢٥٣⦘ غيره، فذهب أبو حنيفة إلى أنه يقاد به، وذهب الشافعي إلى نفي القود، والجدع: قطع الأنف أو الأذن.\n_________\n(١) رواه أبو داود رقم (٤٥١٥) و(٤٥١٦) و(٤٥١٧) و(٤٥١٨) في الديات، باب من قتل عبده، أو مثل به أيقاد منه، والترمذي رقم (١٤١٤) في الديات، باب ما جاء في الرجل يقتل عبده، والنسائي ٨ / ٢١ في القسامة، باب القود من السيد للمولى، ورجاله ثقات، إلا أن فيه عنعنة الحسن البصري، وفي سماعه من سمرة خلاف، ومع ذلك فقد حسنه الترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/١٠) قال: حدثنا أبو النضر، قال: حدثنا شعبة. وفي (٥/١١) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (٥/١١) أيضا قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/١٢) قال: حدثنا عبد الوهاب الخفاف، قال: حدثنا سعيد. وفي (٥/١٢) أيضا قال: حدثنا هشيم، قال: أنبأنا شعبة، وغيره. وفي (٥/١٩) قال: حدثنا يحيى بن سعيد، وابن جعفر، قالا: حدثنا سعيد. والدارمي (٢٣٦٣) قال: أخبرنا سعيد بن عامر، عن سعيد. وأبو داود (٤٥١٥) قال: حدثنا علي بن الجعد، قال: حدثنا شعبة. (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا حماد. وفي (٤٥١٦) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثني أبي. وفي (٤٥١٧) قال: حدثنا الحسن بن علي، قال: حدثنا سعيد بن عامر، عن ابن أبي عروبة. وابن ماجة (٢٦٦٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن سعيد بن أبي عروبة. والترمذي (١٤١٤) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة. والنسائي (٨/٢٠) قال: أخبرنا محمود بن غيلان - هو المروزي - قال: حدثنا أبو داود الطيالسي، قال: حدثنا هشام. وفي (٨/٢١) قال: أخبرنا نصر بن علي، قال: حدثنا خالد، قال: حدثنا سعيد. وفي (٨/٢١) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة. وفي (٨/٢٦) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٨/٢٦) أيضا قال: أخبرنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا معاذ بن هشام، قال: حدثني أبي.\nخمستهم - شعبة، وأبو عوانة، وسعيد بن أبي عروبة، وحماد، وهشام - عن قتادة.\n٢- وأخرجه أحمد (٥/١٨) قال: حدثنا يزيد بن هارون، قال: أخبرنا هشام.\n٣- وأخرجه أحمد (٥/١٨) قال: حدثنا يزيد بن هارون، عن أبي أمية، شيخ له.\nثلاثتهم - قتادة، وهشام، وأبو أمية - عن الحسن، فذكره.\nقلت: فيه عنعنة الحسن وهو على إمامته مدلس، وفي سماع الحسن من سمرة خلاف وإن كان الراجح أنه لم يسمع منه سوى حديث العقيقة.","vol":"10","page":251},{"text":"<span data-type=\"title\" id=toc-1713>الفرع الخامس: في المسلم بالكافر</span>\n٧٧٧٩ - (خ ت س) أبو جحيفة - ﵁ - قال: قلت لعلي: «يا أمير المؤمنين، هل عندكم سوداءُ في بيضاءَ ليس في كتاب الله؟ قال: لا، والذي فَلَقَ الحبَّة وبَرَأ النَّسَمَةَ، ما علمتُه، إلا فهمًا يُعطيه الله رَجُلًا في القرآن، وما في هذه الصحيفة، قال: قلت: وما في هذه الصحيفة؟ قال: فيها العقل وفَكاك الأسير، وأن لا يقتل مؤمن بكافر» أخرجه البخاري والترمذي والنسائي هكذا مختصرًا (١) .\nوقد أخرج مسلم، وأبو داود هذا المعنى عن عليٍّ من غير رواية أبي جحيفة وقد ذكرنا ذلك في «كتاب العلم» من «حرف العين»، وفي «فضل المدينة»، من «كتاب الفضائل» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَلَقَ الحبةَ) فَلْق الحَبَّةِ: شقُّها للإنبات. ⦗٢٥٤⦘\n(وبرأ النسمة) البرء: الخلق، والنسمة: كل ذي رُوح.\n_________\n(١) رواه البخاري ١٢ / ٢٣٠ في الديات، باب لا يقتل المسلم بالكافر، وفي العلم، باب كتابة العلم، وفي الجهاد، باب فكاك الأسير، والترمذي رقم (١٤١٢) في الديات، باب ما جاء في لا يقتل مسلم بكافر، والنسائي ٨ / ٢٣ في القسامة، باب سقوط القود من المسلم للكافر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤٠) قال: حدثنا سفيان. وأحمد (١/٧٩) (٥٩٩) قال: حدثنا سفيان. والدارمي (٢٣٦١) قال: أخبرنا إسحاق، قال: أخبرنا جرير. والبخاري (١/٣٨) قال: حدثنا محمد بن سلام، قال: أخبرنا وكيع، عن سفيان. وفي (٤/٨٤) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وفي (٩/١٣) قال: حدثنا صدقة بن الفضل، قال: أخبرنا ابن عيينة. وابن ماجة (٢٦٥٨) قال: حدثنا علقمة بن عمرو الدارمي، قال: حدثنا أبو بكر بن عياش.\nوالترمذي (١٤١٢) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. والنسائي (٨/٢٣) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان.\nخمستهم - سفيان بن عيينة، وجرير، وسفيان الثوري، وزهير، وأبو بكر بن عياش - عن مطرف بن طريف، عن عامر الشعبي، عن أبي جحيفة، فذكره.","vol":"10","page":253},{"text":"٧٧٨٠ - (ت س) قيس بن عباد - ﵁ - قال: «انطلقت أنا والأشتَرُ إلى علي بن أبي طالب، فقلنا له: هل عَهِدَ إليك رسولُ الله - ﷺ- شيئًا لم يعهده إِلى الناس عامة؟ قال: لا، إلا ما في هذا، فأخرج كتابًا من قُراب سَيفِهِ، فإذا فيه: المؤمنون تتكافأُ دماؤهم، وهم يَد على من سواهم، ويسعى بذمَّتهم أدناهم، ألا لا يُقْتَلُ مؤمن بكافر، ولا ذو عهد في عهده، من أحدثَ حَدَثًا، فعلى نفسه، ومن أحدث حدثًا أو آوى محدِثًا، فعليه لعنة الله والملائكة والناس أجمعين» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تتكافَأُ) التكافؤ: التماثل والتساوي، أي: أنهم يتساوون في القصاص والديات، لا فضل فيها لشريف على وضيع، ولا كبير على صغير، ولا ذكر على أنثى.\n(وهم يَدٌ على من سواهم) أي: أنهم مجتمعون يدًا واحدة على غيرهم من أرباب الملل والأديان، فلا يسع أحدًا منهم أن يتقاعد عن نصرة أخيه المسلم.\n(يسعى بذمتهم أدناهم) أي: أدنى المسلمين إذا أعطى أمانًا وعدًا كان على الباقين موافقته، وأن لا ينقضوا عهده ولا ذمته. ⦗٢٥٥⦘\n(أحدث حدَثًا أو آوى محدِثًا) الحدَث: الأمر الحادث، والمراد به الخيانة والجرم، والمحدِث: الذي يجنيها، وآواه: إذا ضمه إليه وحماه.\n_________\n(١) رواه أبو داود رقم (٤٥٣٠) في الديات، باب أيقاد المسلم بالكافر، والنسائي ٨ / ١٩ في القسامة، باب القود بين الأحرار والمماليك في النفس، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٢٢) (٩٩٣) . وأبو داود (٤٥٣٠) قال: حدثنا أحمد بن حنبل، ومسدد. والنسائي (٨/١٩) قال: أخبرني محمد بن المثنى.\nثلاثتهم - أحمد، ومسدد، وابن المثنى - قالوا: حدثنا يحيى بن سعيد، قال: حدثنا سعيد بن أبي عروبة، عن قتادة، عن قيس بن عباد، فذكره.","vol":"10","page":254},{"text":"٧٧٨١ - (د) عمرو بن شعيب - ﵀ - عن أبيه، عن جده قال: قال رسولُ الله - ﷺ-: «المسلمون تتكافأُ دماؤهم، ويسعى بذمَّتهم أدناهم، ويُجير عليهم أقصاهم، وهم يد على من سواهم، يَرُدُّ مُشِدُّهم على مُضْعِفهم ومُتَسَرِّيهم على قاعدهم، ولا يقتَل مؤمن بكافر، ولا ذو عهد في عهده» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يجير عليهم أقصاهم) يعني أن أبعد المسلمين دارًا يجير عليهم ويمنعهم ممن يريدونه إذا كان قد أعطاه بذلك عهدًا، وقيل: هو إذا وَجه الإمام سرية فأجاروا أحدًا أمضاه.\n(يرد مُشِدهم على مُضْعفهم) المشدّ: الذي دوابُّه شديدة قوية، والمضعِف: الذي دوابُّه ضعاف.\n(ومُتَسرِّيهم على قاعدهم) المتسرِّي: الذي مضى في السرية إلى قصد العدو، وهم طائفة من الجيش يوجهون في الغزو، والمعنى: أنه يرد على القاعد منهم سهمه من الغنيمة التي يغنمها. ⦗٢٥٦⦘\n(لا يقتل مسلم بكافر، ولا ذو عهد في عهده) الكافر هاهنا: هو المخالف للإسلام عند الشافعي، حربيًا كان أو ذميًا، وهو الظاهر من إطلاق هذا الاسم بلا خلاف في الشرع، وقد خصصه أبو حنيفة بالحربي دون الذمي، فإن من مذهبه: أن المسلم يقتل بالذمي، والشافعي لا يقتله به، قوله: \" ولا ذو عهد في عهده \" أي ولا مشرك أُعطي أمانًا، فدخل دار الإسلام، فلا يقتل حتى يعود إلى مأمنه، وقيل: ولا ذو عهد في عهده بكافر، ومعنى ذلك وبيانه: أن له تأويلين بمقتضى اختلاف المذهبين، أما من ذهب إلى أن المسلم لا يقتل بالكافر مطلقًا، معاهدًا كان أو غير معاهد، فهو مذهب الشافعي فإنه حمل اللفظ على ظاهره، ولم يُضمر له شيئًا، فقال: \" لا يقتل مسلم بكافر \" والكافر من خالف ملة الإسلام، سواء كان مشركًا أم كتابيًا، معاهدًا أو غير معاهد، وأما قوله: \" ولا ذو عهد في عهده \" فمعناه عند الشافعي: النهي عن قتل المعاهد، قال: وفائدة ذكره هاهنا - بعد قوله: \" ولا يقتل مسلم بكافر \" - أي أنه لما نفى القود عن المسلم- إذا قتل الكافر - عقّبه بقوله: \" ولا ذو عهد في عهده \" لئلا يتوهم منهم أنه قد نفى عنه القود بقتله الكافر، فيظن أن المعاهد لو قتله كان حكمه كذلك، فقال: \" ولا يقتل ذو عهدٍ في عهده \" ويكون الكلام معطوفًا على ما قبله، منتظمًا في سلكه، من غير تقدير شيء، وأما من ذهب إلى أن المسلم يقتل بالذمي - وهو أبو حنيفة - فاحتاج أن يضمر في الكلام ⦗٢٥٧⦘ شيئًا مقدرًا، ويجعل فيه تقديمًا وتأخيرًا، فيكون التقدير: لا يقتل مسلم ولا ذو عهد في عهده بكافر، فكأنه قال: لا يقتل مسلم ولا كافر معاهَد بكافر، فإن الكافر قد يكون معاهدًا، وغير معاهد.\n_________\n(١) رقم (٤٥٣١) في الديات، باب أيقاد المسلم بالكافر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨٠) (٦٦٩٢) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٢٠٥) (٦٩١٧) قال: حدثنا موسى بن داود، قال: حدثنا ابن أبي الزناد، عن عبد الرحمن بن الحارث. وفي (٢/٢١٥) (٧٠١٢) قال: حدثنا إبراهيم بن أبي العباس وحسين بن محمد، قالا: حدثنا عبد الرحمن بن أبي الزناد، عن عبد الرحمن بن الحارث يبن عبد الله بن عياش بن أبي ربيعة. وفي (٢/٢١٦) (٧٠٢٤) و(٧٠٢٦) قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن ابن إسحاق. وفيه (٢/٢١٦) (٧٠٢٧) قال: حدثنا يعقوب وسعد، قالا: حدثنا أبي، عن ابن إسحاق، يعني محمدا، قال: حدثني عبد الرحمن بن الحارث. والبخاري في الأدب المفرد (٥٧٠) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال، قال: حدثني عبد الرحمن بن الحارث. وأبو داود (١٥٩١) (٢٧٥١) قال: حدثنا قتيبة سعيد، قال: حدثنا ابن أبي عدي، عن ابن إسحاق. وفي (٢٧٥١) و(٤٥٣) قال: حدثنا عبيد الله بن عمر، قال: حدثنا هشيم، عن يحيى بن سعيد. وابن ماجة (٢٦٥٩) و(٢٦٨٥) قال: حدثنا هشام بن عمار، قال: حدثنا حاتم بن إسماعيل، قال: حدثنا عبد الرحمن بن الحارث. والترمذي (١٤١٣) قال: حدثنا عيسى بن أحمد، قال: حدثنا ابن وهب، عن أسامة بن زيد. وفي (١٥٨٥) قال: حدثنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، قال: حدثنا حسين المعلم. وابن خزيمة (٢٢٨٠) قال: حدثنا أبو الخطاب زياد بن يحيى الحساني قال: حدثنا عبد الأعلى، قال: حدثنا محمد بن إسحاق.\nخمستهم - محمد بن إسحاق، وعبد الرحمن بن الحارث، ويحيى بن سعيد، وأسامة بن زيد، وحسين المعلم - عن عمرو بن شعيب، عن أبيه، فذكره.\n(شرحالغريب):\nيجير عليهم أقصاهم: يعني أن أبعد المسلمين دارا يجير عليهم ويمنعهم ممن يريدونه إذا كان قد أعطاه بذلك عهدا، وقيل: هو إذا وجه الإمام سرية فأجاروا أحدا أمضاه.\nيرد مشدهم على مضعفهم، المشد: الذي دوابه شديدة قوية، والمضعف: الذي دوابه ضعاف.\nومتسريهم على قاعدهم: المتسري: الذي مضى في السرية إلى قصد العدو، وهم طائفة من الجيش يوجهون في الغزو، والمعنى: أنه يرد على القاعد منهم سهمه من الغنيمة التي يغنمها.\nلا يقتل مسلم بكافر، ولا ذو عهد في عهد: الكافر هاهنا: هو المخالف للإسلام -عند الشافعي-، حربيا كان أو ذميا، وهو الظاهر من إطلاق هذا الاسم بلا خلاف في الشرع، وقد خصصه أبو حنيفة بالحربي دون الذمي، فإن من مذهبه: أن المسلم يقتل بالذمي، والشافعي لا يقتله به، وقوله: «ولا ذو عهد في عهده» أي ولا مشرك أعطي أمانا، فدخل دار الإسلام، فلا يقتل حتى يعود إلى مأمنه، وقيل: ولا ذو عهد في عهده بكافر، ومعنى ذلك وبيانه: أن له تأويلين بمقتضى اختلاف المذهبين، أما من ذهب إلى أن المسلم لا يقتل بالكافر مطلقا، معاهدا كان أو غير معاهد، فهو مذهب الشافعي فإنه حمل اللفظ على ظاهره، ولم يضمر له شيئا، فقال: «لا يقتل مسلم بكافر» والكافر من خالف ملة الإسلام، سواء كان مشركا أو كتابيا، معاهدا أو غير معاهد، وأما قوله: «ولا ذو عهد في عهده» فمعناه عند الشافعي: النهي عن قتل المعاهد، قال: وفائدة ذكره هاهنا، بعد قوله: «ولا يقتل مسلم بكافر» . أي أنه لما نفى القود عن المسلم، إذا قتل الكافر، عقبه بقوله: «ولا ذو عهد في عهده» لئلا يتوهم متوهم أنه قد نفى عنه القود بقتله الكافر، فيظن أن المعاهد لو قتله كان حكمه كذلك، فقال: «ولا يقتل ذو عهد في عهده» ويكون الكلام معطوفا على ما قبله، منتظما في سلكه، من غير تقدير شيء، وأما من ذهب إلى أن المسلم يقتل بالذمي، وهو أبو حنيفة فاحتاج أن يضمر في الكلام شيئا مقدرا، ويجعل فيه تقديما وتأخيرا، فيكون التقدير: لا يقتل مسلم ولا ذو عهد في عهده بكافر، فكأنه قال: لا يقتل مسلم ولا كافر معاهد بكافر، فإن الكافر قد يكون معاهدا، وغير معاهد.","vol":"10","page":255},{"text":"<span data-type=\"title\" id=toc-1714>الفرع السادس: في المجنون والسكران</span>\n٧٧٨٢ - (ط) يحيى بن سعيد - ﵀ - أن مروان كَتب إِلى معاويةَ بنِ أبي سفيان: «أنه أُتِيَ إليه بمجنون قد قتل رجلًا، فكتب إِليه معاويةُ: أن اعقِلْهُ، ولا تُقِدْ منه، فإنه ليس على مجنون قَوَد» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٥١ في العقول، باب دية الخطأ في القتل، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك في الموطأ بشرح الزرقاني (٤/٢١٨) عن يحيى بن سعيد، فذكره.","vol":"10","page":257},{"text":"٧٧٨٣ - (ط) مالك بن أنس - ﵀ - بلغه أن مروان بن الحكم كتب إلى معاويةَ: «أنه أُتِيَ بسكران قد قَتَل [رَجُلًا]، فكتب إليه [معاويةُ]: أن اقتُله به» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨٧٢ في العقول، باب القصاص في القتل بلاغًا، وإسناده معضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده معضل: أخرجه مالك في الموطأ بشرح الزرقاني (٤/٢٥٠) بلاغا.","vol":"10","page":257},{"text":"<span data-type=\"title\" id=toc-1715>الفرع السابع: فيمن شتم النبي - ﷺ </span>-\n٧٧٨٤ - (د) علي بن أبي طالب - ﵁ - «أن يَهُودية كانت ⦗٢٥٨⦘ تشتِمُ رسولَ الله - ﷺ-، وتقع فيه، فخنقها رَجُل حتى ماتت، فأبطل رسولُ الله - ﷺ- دَمها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٣٦٢) في الحدود، باب الحكم فيمن سب النبي ﷺ، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٤٣٦٢) قال: حدثنا عثمان بن أبي شيبة وعبد الله بن الجراح، عن جرير، عن مغيرة، عن الشعبي، فذكره.","vol":"10","page":257},{"text":"٧٧٨٥ - (د س) عبد الله بن عباس - ﵄ - «أن أعمى كانت له أمُّ ولد تَشْتِم رسولَ الله - ﷺ-، وتقع فيه، فَيَنْهَاها فلا تنتهي، ويزجرُها فلا تَنْزجر، فلما كان ذات ليلة جعلت تقع في النبيِّ - ﷺ-، فأخذ المِغْوَل فوضعه في بطنها واتَّكأ عليها فقتلها، وَوَقع بين رجليها طفل، فلَطَّخت ما هناك بالدم، فلما أصبح ذُكِر ذلك لرسولِ الله - ﷺ-، فجمع الناس، فقال: أنْشُدُ الله رجلًا فعل ما فعل لي عليه حق إلا قام، فقام الأَعمى يتخطَّى الناس، وهو يتزلزل (١) حتى قعد بين يدي النبيِّ - ﷺ-، فقال: يا رسول الله، أنا صاحبها، كانت تَشْتِمك وتقع فيك، فأنهاها فلا تنتهي، وأزجرُها فلا تنزجر، ولي منها ابنان مثل اللؤلؤتين، وكانت بي رفيقة، فلما كانت البارحةَ جعلت تشتِمك وتقع فيك، فأخذتُ المغول فوضعته في بطنها، فاتكأْتُ عليها حتى قتلتُها، فقال رسولُ الله - ﷺ-: أَلا اشهدوا أن دَمَها هَدَر» أخرجه أبو داود والنسائي، ولم يذكر النسائي وقوع الطفل بين يديها وتلطخه بالدم (٢) . ⦗٢٥٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المغول): آلة ذات نَصْل دقيق يكون مخبوءًا في مثل سوط أو عكَّازة.\n(هدر) ذهب دمه هدرًا، وأهدر دمه: إذا لم يدرك ثأره ولا مكّن وليه من أخذ ثأره.\n_________\n(١) في نسخ النسائي المطبوعة: يتدلدل.\n(٢) رواه أبو داود رقم (٤٣٦١) في الحدود، باب الحكم فيمن سب النبي ﷺ، والنسائي ٧ / ١٠٧ و١٠٨ في تحريم الدم، باب الحكم فيمن سب النبي ﷺ، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٦١) والنسائي (٧/١٠٧) قال: أخبرنا عثمان بن عبد الله.\nكلاهما - أبو داود، وعثمان بن عبد الله - قالا: حدثنا عباد بن موسى، قال: حدثنا إسماعيل بن جعفر، قال: حدثني إسرائيل، عن عثمان الشحام، عن عكرمة، فذكره.","vol":"10","page":258},{"text":"<span data-type=\"title\" id=toc-1716>الفرع الثامن: في جناية الأقارب</span>\n٧٧٨٦ - (س) ثعلبة بن زهدم - ﵁ - قال: «كان رسولُ الله - ﷺ- يخطُب، فجاء ناس من الأنصار، فقالوا: يا رسولَ الله، هؤلاء بنو ثعلبة بن يَرْبُوع، قتلوا فلانًا في الجاهلية، فقال النبي - ﷺ- وهتف بصوته -: ألا لا تجني نفس على الأخرى» .\nوفي رواية «قتلوا فلانًا - رجلًا من أصحاب النبي - ﷺ- فقال النبيُّ - ﷺ-: لا تجني نفس على أخرى» .\nوفي رواية: عن رجل من يَرْبوع، ولم يُسَمِّه. أخرجه النسائي (١) .\n_________\n(١) ٨ / ٥٣ في القسامة، باب هل يؤخذ أحد بجريرة غيره، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٥٣) قال: أخبرنا محمود بن غيلان، قال: حدثنا بشر بن السري. وفي (٨/٥٣) قال: أخبرنا أحمد بن سليمان، قال: حدثنا معاوية بن هشام.\nكلاهما - بشر، ومعاوية - عن سفيان عن أشعث بن أبي الشعثاء، عن الأسود بن هلال، فذكره.","vol":"10","page":259},{"text":"٧٧٨٧ - (س) طارق المحاربي - ﵁ - قال: إن رجلًا قال: «يا رسولَ الله، هؤلاء بنو ثعلبة الذين قتلوا فلانًا في الجاهلية، فخُذْ لنا بثأْرنا ⦗٢٦٠⦘ فرفع يديه، حتى رأيتُ بياض إبطيه، وهو يقول: لا تجني أُمٌّ على ولد - مرتين» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٥٥ في القسامة، باب هل يؤخذ أحد بجريرة غيره، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢٦٧٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. والنسائي (٨/٥٥) قال: أخبرنا يوسف بن عيسى، قال: أنبأنا الفضل بن موسى.\nكلاهما - ابن نمير، والفضل - عن يزيد، هو ابن زياد، ابن أبي الجعد، عن جامع بن شداد، فذكره.","vol":"10","page":259},{"text":"<span data-type=\"title\" id=toc-1717>الفرع التاسع: فيمن قتل زانيًا بغير بينة</span>\n٧٧٨٨ - (ط) سعيد بن المسيب - ﵀ - «أن رجلًا من أَهل الشام وجد مع امرأته رجلًا، فَقَتَلَهُ - أو قتلهما - وأشكل على معاوية بن أبي سفيان القضاءُ فيه، فكتب إلى أبي موسى الأشعري، ليسأل له علي بن أبي طالب عن ذلك، فسأل أبو موسى الأشعري عن ذلك عليَّ بن أبي طالب، فقال له عليّ: إن هذا لشيء ما هو بأرضي، عزمتُ عليك لتخبرنَّي، فقال أبو موسى: كتب إِليَّ معاوية بن أبي سفيان: أن أسأَلك عن ذلك، فقال عليُّ: أنا أبو حسن، إن لم يأت بأربعة شهداء فليُعطَ برُمَّته» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (برمَّته) يقال: أخذت الشيء برُمَّته: إذا أخذته جميعه، والرُّمَّة: الحبل، كأنه أعطاه بحبله الذي يقتاده به.\n_________\n(١) ٢ / ٧٣٧ في الأقضية، باب القضاء فيمن وجد مع امرأته رجلًا، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/٢١) عن يحيى بن سعيد، عن سعيد بن المسيب، فذكره.","vol":"10","page":260},{"text":"<span data-type=\"title\" id=toc-1718>الفرع العاشر: في القتل بالمثقَّل</span>\n٧٧٨٩ - (خ م د ت س) أنس بن مالك - ﵁ - «أن يهوديًا قتل جارية على أوضاح لها، فقتلها بحجَر، فجيء بها [إلى] النبيِّ - ﷺ-، وبها رَمَق، فقال لها: أقتلَكِ فلان؟ فأشارت برأسها: أن لا، ثم سألها الثانية، فأشارت برأسها: أن لا، ثم سألها الثالثة، فقالت: نعم، وأشارت برأسها، فقتله رسول الله - ﷺ- بحجرين» .\nوفي رواية «فَرَضَخَ رأسه بين حَجَرَيْنِ» .\nوفي رواية «أن يهوديًا رَضَّ رَأْسَ جارية بين حَجَريْنِ، فأُخِذَ اليهوديُّ فأقرَّ، فأَمَرَ رسولُ الله - ﷺ- أن يُرَضَّ رأسهُ بالحجارة» وقال همام: «بحجرين»، أخرجه البخاري ومسلم.\nوللبخاري «أن رسولَ الله - ﷺ- قَتَلَ يهوديًا بجارية، قتلها على أوضاح لها» .\nولمسلم «أن رجُلًا من اليهود قَتَلَ جارية [من الأنصار] على حُليٍّ لها، ثم ألقاها في القَليب، ورضَخَ رأسها بالحجارة، فَأُخِذَ، فأُتيَ به رسولُ الله - ﷺ-، فأمر به أن يُرْجَم حتى يموتَ، فَرُجِمَ حتى مات» . ⦗٢٦٢⦘\nوفي رواية أبي داود قال: «خَرجَتْ جارية بالمدينة عليها أوضاح لها فرماها يهوديّ بحجر، فجيء بها وبها رَمَق، فقال لها رسولُ الله - ﷺ-: فلان قتلَكِ؟ فرفَعَتْ رأسها، فأعاد عليها رسولُ الله - ﷺ-، فقال: فلان قتلك؟ - لآخرَ - فَرَفَعَتْ رأسها، فقال في الثالثة: فلان قتلَكِ، لليهوديِّ؟ فَخَفَضَتْ رأسها، فَدَعا به رسولُ الله - ﷺ-، فَلَمْ يَزَلْ بِهِ حتى أقرَّ، فَرُضَّ رأسَهُ بالحجارة» وأخرج أبو داود أيضًا رواية مسلم.\nوله في أخرى «أن جاريَة وُجِدَتْ قد رُضّ رأسُها بين حجرين، فقيل لها: مَنْ فَعَلَ بِكِ هذا؟ أفلان؟ أفلان؟ حتى سمى اليهوديَّ، فأومأت برأْسِهَا، فأُخِذ اليهوديُّ، فاعتَرَفَ، فأمر النبي - ﷺ- أن يُرَضَّ رأسُه بالحجارة»\nوأخرج النسائي روايات أبي داود جميعها.\nوأخرج الترمذي نحوًا من رواية أبي داود الأولى، وقال: «فَرُضِخَ رأسُهُ بين حجرين» (١) .\n⦗٢٦٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوضاح) الأوضاح: الحلي من النُقْرة، واحدها وضح.\n(رمق) الرَّمق: آخر النفس وبقية الرُّوح.\n(فرضخ) الرضخ: الدَّق والكسر، رضخت رأسه بالحجارة: إذا كسرته بها.\n(رض) الرضُّ: دق الشيء بين حجرين، وما جرى مجراهما.\n_________\n(١) رواه البخاري ١٢ / ١٨٠ في الديات، باب من أقاد بالحجر، وباب سؤال القاتل حتى يقر والإقرار في الحدود، وباب إذا قتل بحجر أو عصا، وباب إذا أقر بالقتل مرة قتل به، وباب قتل الرجل بالمرأة، وفي الخصومات، باب الأشخاص والخصومة بين المسلم واليهودي، وفي الوصايا، باب إذا أومأ المريض برأسه إشارة بينة جازت، ومسلم رقم (١٦٧٢) في القسامة، باب ثبوت القصاص في القتل بالحجر وغيره، وأبو داود رقم (٤٥٢٧) و(٤٥٢٨) و(٤٥٢٩) و(٤٥٣٥) في الديات، باب يقاد من القاتل، وباب القود بغير حديد، والترمذي رقم (١٣٩٤) في الديات، باب ما جاء فيمن رضخ رأسه بصخرة، والنسائي ٨ / ٢٢ في القسامة، باب القود من الرجل للمرأة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٧١) قال: حدثنا محمد بن جعفر، وحجاج.\n٢- وأخرجه أحمد (٣/٢٠٣) قال: حدثنا يزيد.\n٣- وأخرجه البخاري (٩/٥) قال: حدثنا محمد، هو ابن سلام. ومسلم (٥/١٠٤) قال: حدثنا أبو كريب. وأبو داود (٤٥٢٩) قال: حدثنا عثمان بن أبي شيبة.\nثلاثتهم - ابن سلام، وأبو كريب، وعثمان - عن عبد الله بن إدريس.\n٤- وأخرجه البخاري (٩/٦)، وابن ماجة (٢٦٦٦) قالا: حدثنا محمد بن بشار. ومسلم (٥/١٠٣) قال: حدثنا محمد بن المثنى، ومحمد بن بشار.\nكلاهما قال: حدثنا محمد بن جعفر.\n٥- وأخرجه مسلم (٥/١٠٤) قال: حدثني يحيى بن حبيب الحارثي. والنسائي (٨/٣٥) قال: أخبرنا إسماعيل بن مسعود.\nكلاهما - يحيى، وإسماعيل - قالا: حدثنا خالد بن الحارث.\n٦- وأخرجه ابن ماجة (٢٦٦٦) قال: حدثنا إسحاق بن منصور، قال: حدثنا النضر بن شميل.\nستتهم - محمد بن جعفر، وحجاج، ويزيد، وابن إدريس، وخالد، والنضر - عن شعبة، عن هشام بن زيد بن أنس، فذكره.","vol":"10","page":261},{"text":"<span data-type=\"title\" id=toc-1719>الفرع الحادي عشر: في القتل بالطب والسُم</span>\n٧٧٩٠ - (د س) عمرو بن شعيب - ﵀ - عن أبيه عن جده أنَّ رسولَ الله - ﷺ- قال: «مَنْ تَطَبَّبَ ولا يُعْلَمُ منه طِبّ، فهو ضامِن» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تطبّب) أي: من طبّ إنسانًا وليس بطبيب، فآذاه: فهو ضامن.\n_________\n(١) رواه أبو داود رقم (٤٥٨٦) في الديات، باب فيمن تطبب بغير علم، والنسائي ٨ / ٥٢ و٥٣ في القسامة، باب صفة شبه العمد وعلى من دية الأجنة، ورواه أيضًا ابن ماجة رقم (٣٤٦٦)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٨٦) قال: حدثنا نصر بن عاصم الأنطاكي، ومحمد بن الصباح بن سفيان. وابن ماجة (٣٤٦٦) قال: حدثنا هشام بن عمار، وراشد بن سعيد الرملي. والنسائي (٨/٥٢) قال: أخبرني عمرو بن عثمان ومحمد بن مصفى.\nسبعتهم - نصر، ومحمد بن الصباح، وهشام، وراشد، وعمرو، ومحمد بن مصفى، ومحمود - عن الوليد بن مسلم، قال: حدثنا ابن جريج، عن عمرو بن شعيب، عن أبيه، فذكره.\n* قال أبو داود: هذا لم يروه إلا الوليد، لا ندري هو صحيح أم لا.\n* أخرجه النسائي (٨/٥٣) قال: أخبرني محمود بن خالد، قال: حدثنا الوليد، عن ابن جريج، عن عمرو بن شعيب، عن جده، مثله سواء. ليس فيه عن أبيه.\nوقع هذا الإسناد في المطبوع من سنن النسائي وفيه: عن أبيه والصواب حذفها. قال المزي: وليس في حديث محمود، يعني ابن خالد، عن أبيه. تحفة الأشراف (٦/٨٧٤٦) وقال أبو بكر البيهقي: رواه محمود بن خالد، عن الوليد، عن ابن جريج، عن عمرو بن شعيب، عن جده، عن النبي -ﷺ-، لم يذكر أباه. السنن الكبرى (٨/١٤١) .\nقلت: فيه عنعنة ابن جريج ومع ذلك حسنه الألباني (٣٨٣٤) سنن أبي داود.","vol":"10","page":263},{"text":"٧٧٩١ - (د) رجل من ولد عمر بن عبد العزيز قال: حدثني بعض ⦗٢٦٤⦘ مَن وَفَدَ على عمر [بن عبد العزيز]: أن رسولَ الله - ﷺ- قال: «أيُّما رجل تَطَبَّبَ من غير أن يُعرَف له تطبُّبّ، فأعنَتَ، فهو ضامِن» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأعنَت) العنت: الوقوع في أمرٍ شاقٍّ، وقد عنت هو، وأعنته غيره.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه أبو داود، وهو الصواب، وقد رواه أبو داود رقم (٤٥٨٧) في الديات، باب فيمن تطبب بغير علم، بأطول منه، وهو حديث حسن يشهد له الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٨٧) حدثنا محمد بن العلاء، ثنا حفص، ثنا عبد العزيز بن عمر بن عبد العزيز، فذكره.\nقلت: حسنه الألباني (٣٨٣٥) .","vol":"10","page":263},{"text":"٧٧٩٢ - (د) أبو هريرة - ﵁ - «أن امرأة من اليهود أهدَت إلى النبيِّ - ﷺ- شاة مسمُومَة، قال: فما عَرَض لها النبيُّ - ﷺ-» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٥٠٩) في الديات، باب فيمن سقى رجلًا سمًا أو أطعمه فمات أيقاد منه، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٠٩) حدثنا داود بن رشيد، ثنا عباد بن العوام، (ح) وثنا هارون بن عبد الله، ثنا سعيد بن سليمان، ثنا عباد، عن سفيان بن حسين، عن الزهري، عن سعيد وأبي سلمة، قال هارون: عن أبي هريرة، فذكره.\nقال أبو داود: هذه أخت مرحب اليهودية التي سمت النبي -ﷺ-.\nقلت: أصله في الصحيحين من حديث أنس. البخاري (٢٦١٧) ومسلم (٧/١٥١٤) .","vol":"10","page":264},{"text":"<span data-type=\"title\" id=toc-1720>الفرع الثاني عشر: في الدابة والبئر والمعدن</span>\n٧٧٩٣ - (خ م ط ت د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «العجماء: عَقْلها جُبَار، والبئر: جُبَار، والمعدِنُ: جُبَار، وفي الرِّكاز الخمس» .\nوفي رواية «البئر جُرحُها جُبار، والمعدِن جرحه جبار، والعجماء جرحها جبار، وفي الركاز الخمس» أخرجه البخاري ومسلم والموطأ وأبو داود والترمذي والنسائي. ⦗٢٦٥⦘\nولأبي داود قال: قال رسولُ الله - ﷺ-: «الرِّجلُ جُبَار» (١) قال أبو داود: الدابةُ تَضْرِبُ برجلها وهو راكب.\nوفي أخرى له أنه قال: قال رسولُ الله - ﷺ-: «النار جُبَار» (٢) .\nوفي رواية ذكرها رزين: «أن رسولَ الله - ﷺ- قَضى في الدابة تَنْفحُ بِرِجْلِهَا أنه جبار، والبئر جبار» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العجماء جُبار) العجماء: البهيمة، و(الجبار): الهَدَر، والمعنى: أن من قتلته الدابة، فإنه يذهب دمه هَدَرًا، ولهذا في الفقه تفصيل، إذا كانت الدابة مرسلة، أو كان عليها راكب، وغير ذلك من أنواع الهيئات، وكذلك من مات تحت المعدِن، وفي البئر من المستأجرين، وأما (النار جبار) فقال أبو داود: إذا سقطت بنفسها، فإن أوقدها رجل بالقرب مما تفسده متعمدًا كان ضامِنًا، ⦗٢٦٦⦘ وقال الخطابي: لم أزل أسمع أصحاب الحديث يقولون: غلط فيه عبد الرزاق، وإنما هو \" والبئر جبار \" حتى وجدته لأبي داود من طريق أخرى، فدل على أن عبد الرزاق لم ينفرد به، ومن قال: إنه تصحيف، احتج في ذلك بأن أهل اليمن يميلون النار، فتنكسر النون وتنقلب الألف في النطق ياء، فسمعه بعضهم على الإمالة فكتبه بالياء، ثم نقله الرواة مصحفًا بالباء، فإن كانت الرواية قد صحت من غير تصحيف، فإنه \" النار \" فيكون معناه: أنه متأول على النار يوقدها الرجل في ملكه لأرَبٍ له، فتطيِّرها الريح، فتشعلها في بناءٍ أو متاع لغيره من حيث لا يملك ردَّها، فيكون ذلك غير مضمون عليه.\n(في الركاز الخمس) الركاز: قيل: هو المعدن، وقيل: هو المال المدفون من أموال الجاهلية، و\" الخمس \" هو الواجب في الفيء والغنيمة، فيلزم في الركاز مثله.\n(الرِجْل جُبار) قال الخطابي: معنى \" الرجل جبار \": هو غير محفوظ، وراويه سيء الحفظ، على أن أبا حنيفة وأصحابه ذهبوا إلى أن الراكب إذا رمحت دابته إنسانًا برجلها فهو هَدَر، وبيدها، فهو ضامِنٌ، وسَوَّى الشافعي بين اليد والرِّجل.\n_________\n(١) إسناد هذه الرواية ضعيف، كما ذكر المؤلف في الغريب.\n(٢) رواه البخاري ٣ / ٢٨٩ في الزكاة، باب الركاز في الخمس، وفي الشرب، باب من حفر بئرًا في ملكه لم يضمن، وفي الديات، باب المعدن جبار والبئر جبار، وباب العجماء جبار، ومسلم رقم (١٧١٠) في الحدود، باب جرح العجماء والمعدن والبئر جبار، والموطأ ٢ / ٨٦٨ و٨٦٩ في العقول، باب جامع العقل، وأبو داود رقم (٤٥٩٢) و(٤٥٩٣) و(٤٥٩٤) في الديات، باب الدابة تنفح برجلها، وباب العجماء والمعدن والبئر جبار، وباب في النار تعدى، والترمذي رقم (٦٤٢) في الزكاة، باب ما جاء في العجماء جرحها جبار، وفي الركاز في الخمس، ورقم (١٣٧٧) في الأحكام، باب ما جاء في العجماء جرحها جبار، والنسائي ٥ / ٤٤ - ٤٦ في الزكاة، باب المعدن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٨٦) قال: حدثنا بهز. قال: حدثنا حماد. وفي (٢/٤٠٦) قال: حدثنا عفان. قال: حدثنا حماد. وفي (٢/٤١٥) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٢/٤٥٤) قال: حدثنا حجاج. قال: حدثنا شعبة وفي (٢/٤٥٦) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٦٧) قال: حدثنا عبد الرحمن. قال: حدثنا حماد. وفي (٢/٤٨٢) قال: حدثنا وكيع، عن حماد. والبخاري (٩/١٥) قال: حدثنا مسلم. قال: حدثنا شعبة. ومسلم (٥/١٢٨) قال: حدثنا عبد الرحمن بن سلام الجمحي. قال: حدثنا الربيع، يعني ابن مسلم. (ح) وحدثنا عبيد الله ابن معاذ. قال: حدثنا أبي. (ح) وحدثنا ابن بشار. قال: حدثنا محمد بن جعفر. قالا: حدثنا شعبة. ثلاثتهم - حماد، وشعبة، والربيع بن مسلم - عن محمد بن زياد، فذكره.","vol":"10","page":264},{"text":"<span data-type=\"title\" id=toc-1721>الفصل الثاني: في قصاص الأطراف والضرب</span>\n<span data-type=\"title\" id=toc-1722>السّنّ</span>\n٧٧٩٤ - (خ م ت س) عمران بن حصين - ﵁ - «أن رَجُلًا عَضَّ يَدَ رجل، فنزع يَدَهُ مِنْ فيه، فوقَعَتْ ثَنِيَّتَاهُ، فاختصموا إلى النبيِّ - ﷺ-، فقال: يَعَضُّ أحدُكم يَدَ أخيه، كما يَعَضُّ الفَحْلُ؟ لا ديةَ لك» .\nوفي رواية: «فأبطله، وقال: أردتَ أن تأكل لحمه؟» . أخرجه البخاري ومسلم.\nولمسلم أنَّ رسولَ الله - ﷺ- قال: «ما تأمرني؟ [تأمرني أن] آمرُه: أن يدع يَدَهُ في فيك تقضَمها كما يقضَم الفحلُ؟ ادفع يَدَكَ حتى يَعَضَّها، ثم انتزِعْها» .\nوأخرج الترمذي الرواية الأولى، وزاد «فأنزل الله تعالى ﴿والجُرُوحَ قِصَاصٌ﴾ [المائدة: ٤٥]» وأخرجه النسائي (١) . ⦗٢٦٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تقضمها) القَضم: الأكل بأطراف الأسنان، قضمت الدابةُ تقضَم.\n_________\n(١) رواه البخاري ١٢ / ١٩٣ و١٩٤ في الديات، باب إذا عض رجلًا فوقعت ثناياه، ومسلم رقم (١٦٧٣) في القسامة، باب الصائل على نفس الإنسان أو عضوه إذا دفعه المصول عليه فأتلف نفسه أو عضوه لا ضمان عليه، والترمذي رقم (١٤١٦) في الديات، باب ما جاء في القصاص، والنسائي ٨ / ٢٨ و٢٩ في القسامة، باب القود من العضة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٢٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحجاج، قال: حدثني شعبة. وفي (٤/٤٢٨) قال: حدثنا محمد بن جعفر وابن نمير. قالا: حدثنا سعيد. (ح) ويزيد، قال: أخبرنا سعيد. وفي (٤/٤٣٥) قال: حدثنا يحيى بن سعيد، عن شعبة. والدارمي (٢٣٨١) قال: حدثنا هاشم بن القاسم، قال: حدثنا شعبة. والبخاري (٩/٩) قال: حدثنا آدم، قال: حدثنا شعبة. ومسلم (٥/١٠٤) قال: حدثنا محمد بن المثنى، وابن بشار. قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأيضا في (٥/١٠٤) قال: حدثني أبو غسان المسعمي، قال: حدثنا معاذ، يعني ابن هشام، قال: حدثني أبي. وابن ماجة (٢٦٥٧) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير، عن سعيد بن أبي عروبة. والترمذي (١٤١٦) قال: حدثنا علي بن خشرم، قال: أنبأنا عيسى بن يونس، عن شعبة. والنسائي (٨/٢٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يزيد، قال: حدثنا سعيد بن أبي عروبة. وفي (٨/٢٩) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وأخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن شعبة. (ح) وأخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا أبو هشام، قال: حدثنا أبان. وفي الكبرى الورقة (٩٠-ب) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة.\nأربعتهم - شعبة، وسعيد بن أبي عروبة، وهشام الدستوائي، وأبان - عن قتادة، قال: سمعت زرارة بن أوفى، فذكره.\nتحرف في المطبوع إلى: محمد بن عبد الله بن نمير انظر تحفة الأشراف (٨/١٠٨٢٣) وبالرجوع إلى: «تهذيب الكمال» (١١/الترجمة ٢٣٢٧) لم نجد لعبد الله بن نمير ولا لابنه محمد رواية عن سعيد بن أبي عروبة في الكتب الستة وفي ترجمة علي بن محمد، في تهذيب الكمال، الورقة (٤٩٦) وجدنا روايته عن عبد الله بن نمير عند ابن ماجة.","vol":"10","page":267},{"text":"٧٧٩٥ - (خ م د س) يعلى بن أمية - ﵁ - قال: «غَزَوتُ مع رسولِ الله - ﷺ- جيش العُسرة، وكان من أوثَقِ أعمَالي في نفسي، فكان لي أجير، فقاتَل إنْسانًا، فَعَضَّ أحدُهما يدَ صاحبه، فانتزع إصْبَعه، فأنْدَر ثَنِيَّتَهُ، فَسَقَطَتْ، فانْطَلَق إِلى النبيِّ - ﷺ-، فأهدَرَ ثَنيَّتَه، وقال: أَيَدَع إِصبعَهُ في فيك تقْضَمُها كما يقضَم الفحل؟» .\nوفي رواية «فَعَضَّ أحدهما يد الآخر» .\nوفي أخرى قال صفوان: «إن أجيرًا لِيَعلَى عَض رجل ذرَاعَهُ ...» وذكر الحديث بمعناه، أخرجه البخاري ومسلم.\nوأخرج النسائي الرواية الأولى.\nوله في أخرى قال: «قاتل رجل رجلًا، فَعَضَّ أحدُهما صاحبه، فانتزعَ يَدَهُ من فيه، فقلع ثنيَّتَهُ، فرُفع ذلك للنبيِّ - ﷺ-، فقال: أيَعَضُّ أحدكم أخاه، كما يَعَضُّ البَكْرُ؟ فأبطلها» .\nوفي أخرى: «فأَطَلَّها، أي: أبطَلها» .\nوله في أخرى: عن سلمة ويعلى ابني أمية، قالا: «خرجنا مع رسولَ الله - ﷺ- في غزوة تَبُوكَ، ومعنا صاحب لنا، فقاتل رجلًا من المسلمين، فَعضَّ الرجلُ ذراعه، فجذبها من فيه، فطرحَ ثَنِيَّتَهُ، فأتى النبيَّ - ﷺ- يلتمس العقل، ⦗٢٦٩⦘ فقال: ينطلق أحدكم إلى أخيه، فيعضُّه كعضيض الفحل، ثم يأتي فيطلب العقل؟ لا عَقْلَ لها، فأبطلها رسولُ الله - ﷺ-» .\nوفي رواية أبي داود قال: «قَاتَلَ أجير لي رجلًا، فَعَضَّ يدهُ، فانتزعها منه، فَنَدَرَتْ ثَنِيَّتُهُ، فأَتى النبي - ﷺ- فأَهدَرَها، وقال: أتريد أن يضع يده في فيك تقضَمُها كالفحل؟» قال: وأخبرني عبد الرحمن بن أبي مُليكة عن جده «أن أبا بكر أهْدَرَها، وقال: بَعِدت سِنُّه (١)» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأندر ثنيته) أي: أخرجها من موضعها.\n(البَكْر): الفتيُّ من الإبل.\n(فأطَلَّها) طُلَّ دمُه، أي: أُهدر، وأَطل السلطان دمه: إذا أبطله وأهدره.\n(كعضيض الفحل) العضيض: اللزوم، يقال: عض فلان على فلان يعَض عضيضًا: إذا لزمه، والمراد به هاهنا: العض نفسه، وذلك: لأنه بِعَضِّه له يلزمه.\n_________\n(١) قال في \" عون المعبود \": هكذا في أكثر النسخ: بعدت سنه، من البعد، دعاء عليه، وفي بعض النسخ: نفذت سنة، أي: هكذا جرت سنة النبي ﷺ في حق العاض ولم يوجب له شيئًا، والله أعلم.\n(٢) رواه البخاري ١٢ / ١٩٥ في الديات، باب إذا عض رجلًا فوقعت ثناياه، وفي الإجارة، باب الأجير في الغزو، وفي الجهاد، باب الأجير، وفي المغازي، باب غزوة تبوك، ومسلم رقم (١٦٧٤) في القسامة، باب الصائل على نفس الإنسان أو عضوه، وأبو داود رقم (٤٥٨٤) و(٤٥٨٥) في الديات، باب في الرجل يقاتل الرجل فيدفعه عن نفسه، والنسائي ٨ / ٢٩ و٣٠ في القسامة، باب الرجل يدفع عن نفسه، وباب ذكر الاختلاف على عطاء في هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٨٨) قال: حدثنا سفيان. قال: حدثنا ابن جريج. وأحمد (٤/٢٢٢) قال: حدثنا يحيى بن سعيد، عن ابن جريج. وفي (٤/٢٢٣) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن قتادة. وفي (٤/٢٢٤) قال: حدثنا إسماعيل، عن ابن جريج. والبخاري (٣/٢١) قال: حدثنا أبو الوليد. قال: حدثنا همام. وفي (٣/١١٦) قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا إسماعيل بن علية. قال: أخبرنا ابن جريج. وفي (٤/٦٥) قال: حدثنا عبد الله بن محمد. قال: حدثنا سفيان. قال: حدثنا ابن جريج. وفي (٦/٣) قال: حدثنا عبيد الله بن سعيد. قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج. وفي (٩/٩) قال: حدثنا أبو عاصم، عن ابن جريج. ومسلم (٥/١٠٤) قال: حدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن قتادة. وفي (٥/١٠٥) قال: حدثنا شيبان بن فروخ. قال: حدثنا همام. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. قال: أخبرنا ابن جريج. (ح) وحدثناه عمرو بن زرارة. قال: أخبرنا إسماعيل بن إبراهيم. قال: أخبرنا ابن جريج. وأبو داود (٤٥٨٤) قال: حدثنا مسدد. قال: حدثنا يحيى، عن ابن جريج. والنسائي (٨/٣٠) قال: أخبرنا عبد الجبار بن العلاء بن عبد الجبار، عن سفيان، عن عمرو. (ح) وأخبرنا عبد الجبار مرة أخرى عن سفيان، عن عمرو. (ح) وابن جريج. وفي (٨/٣١) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا سفيان، عن ابن جريج. (ح) وأخبرنا يعقوب بن إبراهيم. قال: أخبرنا ابن علية. قال: أنبأنا ابن جريج. (ح) وأخبرنا سويد بن نصر في حديث عبد الله بن المبارك، عن شعبة، عن قتادة.\nأربعتهم - ابن جريج، وقتادة، وهمام، وعمرو بن دينار - عن عطاء بن أبي رباح، عن صفوان بن يعلى، فذكره.\n* أخرجه الحميدي (٧٨٩) قال: حدثنا سفيان. قال: حدثنا عمرو، عن عطاء، أن أجيرا ولم يسنده، وكان سفيان ربما ضمهما فأدرج فيه الإسناد، فإذا فصلهما جعل حديث ابن جريج مسندا، وجعل حديث عمرو مرسلا.\n* وأخرجه مسلم (٥/١٠٥) قال: حدثني أبو غسان المسمعي. والنسائي (٨/٣١) قال: أخبرنا إسحاق بن إبراهيم.\nكلاهما - أبو غسان، وإسحاق - عن معاذ بن هشام. قال: حدثني أبي، عن قتادة، عن بديل، عن عطاء بن أبي رباح، عن صفوان بن يعلى، أن أجيرا ليعلى بن منية عض رجل ذراعه، فذكره. مرسلا.\n* وأخرجه النسائي (٨/٣٢) قال: أخبرني أبو بكر بن إسحاق. قال: حدثنا أبو الجواب. قال: حدثنا عمار، عن محمد بن عبد الرحمن بن أبي ليلى، عن الحكم، عن محمد بن مسلم، عن صفوان بن يعلى، أن أباه غزا مع رسول الله -ﷺ- في غزوة فاستأجر أجيرا فقاتل رجلا فعض الرجل ذراعه، فذكره مرسلا.\n* وأخرجه أبو داود (٤٥٨٥) قال: حدثنا زياد بن أيوب. قال: أخبرنا هشيم. قال: حدثنا حجاج وعبد الملك، عن عطاء، عن يعلى بن أمية، فذكره. ليس فيه صفوان بن أمية.","vol":"10","page":268},{"text":"٧٧٩٦ - (خ م د س) أنس بن مالك - ﵁ - «أن الرُّبيِّعَ عَمَّتَهُ كَسَرَتْ ثَنِيَّةَ جارية، فطلبوا إليها العفو، فأبَوْا، فعرضُوا الأرشَ، فأبَوْا، فأتَوا رسولَ الله - ﷺ-، وأبَوا إلا القصاصَ، فأمرَ رسولُ الله - ﷺ- بالقصاص، فقال أنس بن النضر: يا رسولَ الله، أَتُكسرُ ثَنيَّةُ الرُّبيِّعِ؟ لا والذي بعَثَكَ لا تُكْسَرُ ثَنيَّتُهَا، فقال رسولُ الله - ﷺ-: يا أنس، أليس كتابُ الله القصاص، فَرَضِيَ القَوْمُ، فَعَفَوْا، فقال رسولُ الله - ﷺ-: إن من عِبادِ الله مَنْ لَوْ أقْسَمَ على الله لأبَرَّه» أخرجه البخاري.\nوفي رواية مسلم «أن أخت الرُّبَيِّع أمَّ حارثة: جَرَحَتْ إنسانًا، فاخْتَصَمُوا إلى النبيِّ - ﷺ-، فقال: القصاصَ القصاصَ، فقالت أم الرُّبَيِّعِ: يا رسولِ الله أيُقْتَصُّ من فُلانَةَ؟ والله لا يُقْتَصُّ منها، فقال النبيُّ - ﷺ-: سبحان الله، يا أم الرُّبيِّعِ! القصاصُ كتابُ الله، قالت: واللهِ لا يُقْتَصُّ منها أبدًا، قال: فما زالَتْ حتى قَبِلُوا، فقال رسولُ الله - ﷺ-: إنَّ من عبادِ الله مَنْ لو أقْسَمَ على الله لأبَرَّه»، هذا الحديث أخرجه الحميديُّ في المتفق، وكأن كل واحد من روايتي البخاري ومسلم منفردة، لأن رواية البخاري «في السنِّ»، ورواية مسلم «في الجرح» ورواية البخاري «قال أنس بن النضر» ورواية مسلم «قالت أُمُّ الرُّبيِّع» .\nورواية البخاري «أن الجاني الربيع» . ⦗٢٧١⦘ ورواية مسلم «أن الجاني أخت الرُّبيِّع» .\nوهذا اختلاف كثير، وحيث جعلهما حديثًا واحدًا اتَّبعناه، ثم البخاري يروي الحديث عن حميد عن أنس، ومسلم يرويه عن ثابت عن أنس. وأخرج النسائي الروايتين معًا.\nوأخرج أبو داود الأولى، ولم يذكر «عرض الأرش، وطلب العفو» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأرش) الأرش هاهنا: الدية، أو ما يجب على الجاني من الغرم المقابل لجنايته، قال الخطابي: معنى ذلك: أن الغلام الجاني كان حُرًا، وكانت جنايته خطأً، وكان عاقلته فقراء، وإنما تواسى العاقلة عن وجْدٍ وسعة، ولا شيء على الفقير منهم، ويشبه أن يكون الغلام المجني عليه أيضًا حرًا، لأنه لو كان عبدًا لم يكن لاعتذار أهله بالفقر معنى، لأن العاقلة لا تحمل عبدًا، كما لا تحمل عمدًا، ولا اغترامًا، فأما الغلام المملوك إذا جنى على عبدٍ أو حُرٍّ فجنايته في رقبته وللفقهاء في استيفائها من رقبته خلاف وهو مذكور في كتب الفقه.\n_________\n(١) رواه البخاري ١٢ / ١٩٧ في الديات، باب السن بالسن، وفي الصلح، باب الصلح في الدية، وفي تفسير سورة البقرة، باب ﴿يا أيها الذين آمنوا كتب عليكم القصاص في القتلى﴾، وفي تفسير سورة المائدة، باب قوله: ﴿والجروح قصاص﴾، ومسلم رقم (١٦٣٥) في القسامة، باب إثبات القصاص في الأسنان وما في معناها، وأبو داود رقم (٤٦٩٥) في الديات، باب القصاص في السن، والنسائي ٨ / ٢٨ في القسامة، باب القصاص من الثنية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٢٨) قال: حدثنا ابن أبي عدي.\n٢- وأخرجه أحمد (٣/١٦٧)، والبخاري (٣/٢٤٣ و٦/٢٩ و٩/١٠) قالا أحمد، والبخاري: حدثنا محمد بن عبد الله بن المثنى الأنصاري.\n٣- وأخرجه البخاري (٤/٢٣) قال: حدثنا محمد بن سعيد الخزاعي، قال: حدثنا عبد الأعلى.\n٤- وأخرجه البخاري (٤/٢٣) قال: حدثنا عمرو بن زرارة، قال: حدثنا زياد بن عبد الله.\n٥- وأخرجه البخاري (٦/٢٩) قال: حدثني عبد الله بن منير، سمع عبد الله بن بكر.\n٦- وأخرجه البخاري (٦/٦٥) قال: حدثني محمد بن سلام، قال: أخبرنا الفزاري.\n٧- وأخرجه أبو داود (٤٥٩٥) قال: حدثنا مسدد، قال: حدثنا معتمر.\n٨- وأخرجه ابن ماجة (٢٦٤٩) قال: حدثنا محمد بن المثنى، قال: حدثنا خالد بن الحارث، وابن أبي عدي.\n٩- وأخرجه النسائي (٨/٢٧) قال: أخبرنا حميد بن مسعدة، وإسماعيل بن مسعود، قالا: حدثنا بشر بن المفضل.\n١٠- وأخرجه النسائي (٨/٢٦) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا سليمان بن حيان، أبو خالد الأحمر.\n١١- وأخرجه النسائي (٨/٢٧)، وفي فضائل الصحابة (١٨٥) قال: أخبرنا محمد بن المثنى، قال: حدثنا خالد بن الحارث.\nجميعهم - ابن أبي عدي، والأنصاري، وعبد الأعلى، وزياد، وعبد الله بن بكر، والفزاري، ومعتمر، وخالد، وبشر، وأبو خالد الأحمر عن حميد، فذكره.","vol":"10","page":270},{"text":"<span data-type=\"title\" id=toc-1723>الأُذُن</span>\n٧٧٩٧ - (د س) عمران بن حصين - ﵁ - «أنَّ غُلامًا لأُناس فقراءَ قَطَعَ أُذُنَ غلام لأغنياءَ، فأتى أهْلهُ النبيَّ - ﷺ-، فقالوا: يا رسولَ الله إِنَّا نَاس فقراءُ، فَلم يجعلْ عليه شيئًا» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٥٩٠) في الديات، باب في جناية العبد يكون للفقراء، والنسائي ٨ / ٢٦ في القسامة، باب سقوط القود بين المماليك فيما دون النفس، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٨) والدارمي (٢٣٧٣) قال: أخبرنا محمد بن يزيد الرفاعي. وأبو داود (٤٥٩٠) قال: حدثنا أحمد بن حنبل. والنسائي (٨/٢٥) قال: أخبرنا إسحاق بن إبراهيم.\nثلاثتهم - أحمد بن حنبل، والرفاعي، وإسحاق الحنظلي - عن معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن أبي نضرة، فذكره.\nقلت: صححه الألباني انظر أبا داود (٣٨٣٧) والنسائي (٤٧٥١) .","vol":"10","page":272},{"text":"<span data-type=\"title\" id=toc-1724>اللطمة</span>\n٧٧٩٨ - (س) عبد الله بن عباس - ﵄ - «أن رجلًا وقع في أبٍ كان له في الجاهلية، فلطمه العباسُ، فجاء قومُه، فقالوا: لَنَلْطمنَّه، كما لطمه، فَلَبِسُوا السلاح، فبلغ ذلك النبيَّ - ﷺ-، فَصَعِدَ المنبر، فقال: أيُّها الناس، أيّ أهل الأرض تعلمون أكرمَ على الله ﷿؟ قالوا: أنت، قال: فإن العباسَ مني وأنا منه، لا تَسُبُّوا مَوتَانا فتُؤذوا أحياءنا، فجاء القوم فقالوا: يا رسولَ الله، نعوذ بالله من غضبك، فَاسْتَغْفِرْ لنا» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٣ في القسامة، باب القود من اللطمة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (١/٣٠٠) (٢٧٣٤) قال: حدثني حجين بن المثنى والترمذي (٣٧٥٩) قال: حدثنا القاسم بن دينار الكوفي، قال: حدثنا عبيد الله. والنسائي (٨/٣٣)، وفي فضائل الصحابة (٧٠) قال: أخبرنا أحمد بن سليمان، قال: أنبأنا عبيد الله.\nكلاهما - حجين بن المثنى، وعبيد الله - عن إسرائيل، عن عبد الأعلى، عن سعيد بن جبير، فذكره.\nرواية الترمذي، والنسائي في فضائل الصحابة، مختصرة على: «إن العباس مني، وأنا منه» .\nقلت: انظر الضعيفة (٢٣١٥) وهو أيضا في ضعيف الجامع الصغير وزيادته برقم (٢٥٩) .","vol":"10","page":272},{"text":"<span data-type=\"title\" id=toc-1725>الفصل الثالث: في استيفاء القصاص</span>\n٧٧٩٩ - (م ت) شداد بن أوس - ﵁ - أنَّ رسولَ الله ⦗٢٧٣⦘ ﷺ- قال: «إنَّ الله كتب الإحسان على كل شيء، فإذا قَتَلتم، فأحسنوا القِتْلة، وإذا ذبَحْتم فأحسنوا الذَّبحَ (١)، وليُحِدَّ أحدُكم شَفرته، وليُرِحْ ذبيحتَهُ» . أخرجه مسلم والترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القِتلة) بكسر القاف: هيئة القتل، وبفتحها: المرة الواحدة من القتل.\n_________\n(١) كذا في أكثر نسخ مسلم، وفي الترمذي وبعض نسخ مسلم: الذبحة، بكسر الذال، وبالهاء آخره.\n(٢) رواه مسلم رقم (١٩٥٥) في الصيد، باب الأمر بالإحسان بالذبح والقتل، والترمذي رقم (١٤٠٩) في الديات، باب ما جاء في النهي عن المثلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/١٢٣) قال: حدثنا إسماعيل. وفي (٤/١٢٤) قال: حدثنا هشيم. وفي (٤/١٢٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (١٩٧٦) قال: حدثنا محمد بن يوسف، عن سفيان. ومسلم (٦/٧٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية. (ح) وحدثناه يحيى بن يحيى، قال: حدثنا هشيم. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الوهاب الثقفي. (ح) وحدثنا أبو بكر بن نافع، قال: حدثنا غندر، قال: حدثنا شعبة. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا محمد بن يوسف، عن سفيان. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، عن منصور. وأبو داود (٢٨١٥) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا شعبة. وابن ماجة (٣١٧٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب. والترمذي (١٤٠٩) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. والنسائي (٧/٢٢٧) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل. وفي (٧/٢٢٩) قال: أخبرنا الحسين بن حريث أبو عمار، قال: أنبأنا جرير، عن منصور. وفي (٧/٢٣٠) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد، وهو ابن زريع. (ح) وأنبأنا عبد الله بن محمد بن عبد الرحمن، قال: حدثنا غندر، عن شعبة. وفي الكبرى تحفة الأشراف (٤٨١٧) عن أحمد بن سليمان، عن حسين بن علي الجعفي، عن زائدة، عن منصور.\nسبعتهم - إسماعيل بن علية، وهشيم، وشعبة، وسفيان، وعبد الوهاب الثقفي، ومنصور، ويزيد بن زريع - عن خالد الحذاء.\n٢- وأخرجه أحمد (٤/١٢٣)، والنسائي (٧/٢٢٩) قال: أخبرنا محمد بن رافع.\nكلاهما - أحمد، ومحمد بن رافع - قالا: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب.\nكلاهما - خالد الحذاء، وأيوب - عن أبي قلابة، عن أبي الأشعث الصنعاني، فذكره.\n* وأخرجه النسائي (٧/٢٢٩) قال: أخبرنا إبراهيم بن يعقوب، قال: حدثنا عبيد الله بن موسى، قال: أنبأنا إسرائيل، عن منصور، عن خالد الحذاء، عن أبي قلابة، عن أبي أسماء الرحبي، عن أبي الأشعث، فذكره. زاد فيه: «عن أبي أسماء الرحبي» .","vol":"10","page":272},{"text":"٧٨٠٠ - (د) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «أعفُّ الناس قِتْلَة: أهلُ الإيمان» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٦٦) في الجهاد، باب في النهي عن المثلة، ورواه أيضًا أحمد في \" المسند \" ١ / ٣٩٣، وابن ماجة رقم (٢٦٨١) و(٢٦٨٢) في الديات، باب أعف الناس قتلة أهل الإيمان، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أبو داود (٢٦٦٦) قال: حدثنا محمد بن عيسى، وزياد بن أيوب، قالا: حدثنا هشيم. وابن ماجة (٢٦٨٢) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا غندر، عن شعبة.\nكلاهما - هشيم، وشعبة - عن مغيرة، عن شباك، عن إبراهيم، عن هني بن نويرة، عن علقمة، فذكره.\n* وأخرجه ابن ماجة (٢٦٨١) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا هشيم، عن مغيرة، عن شباك، عن إبراهيم، عن علقمة، فذكره. ليس فيه هني بن نويرة.\n* وأخرجه أحمد (١/٣٩٣) (٣٧٢٨) قال: حدثنا محمد، عن شعبة، عن المغيرة، عن إبراهيم، عن هني بن نويرة، عن علقمة، فذكره. ليس فيه شباك.\n* وأخرجه أحمد (١/٣٩٣) (٣٧٢٩) قال: حدثنا سريج بن النعمان، قال: حدثنا هشيم، قال: أنبأنا مغيرة، عن إبراهيم، عن علقمة، فذكره. ليس فيه شباك، ولا هني بن نويرة.\nقلت: انظر ضعيف الجامع الصغير (٩٦٣)، ضعيف سنن ابن ماجة (٥٨٤/٢٦٨٢) .","vol":"10","page":273},{"text":"٧٨٠١ - (خ) عبد الله بن يزيد الأنصاري - ﵁ - «أنَّ رسولَ الله - ﷺ-: نهى عن المُثلة، والنُّهبى» أخرجه البخاري (١) .\nوقد رواه ابن جبير عن ابن عباس عن النبيِّ -ﷺ-.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المثلة): تشويه خلقة القتيل، كجدع أطرافه، وجَبِّ مذاكيره، ونحو ذلك.\n_________\n(١) ٥ / ٨٦ في المظالم، باب النهبى بغير إذن صاحبه، وفي الذبائح والصيد، باب ما يكره من المثلة والمصبورة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٠٧) قال: حدثنا وكيع، وابن جعفر. وفي (٤/٣٠٧) قال: حدثنا إسماعيل بن إبراهيم. والبخاري (٣/١٧٧) قال: حدثنا آدم بن أبي إياس. وفي (٧/١٢٢) قال: حدثنا حجاج بن منهال.\nخمستهم - وكيع، وابن جعفر، وإسماعيل، وآدم، وحجاج - عن شعبة، قال: حدثنا عدي بن ثابت، فذكره.","vol":"10","page":273},{"text":"٧٨٠٢ - (س) أبو فراس - ﵀ - عن عمر قال: «رأيتُ رسولَ الله - ﷺ- يُقِصُّ من نفسه» أَخرجه النسائي (١) .\n_________\n(١) ٨ / ٣٤ في القسامة، باب القصاص من السلاطين، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه النسائي (٨/٣٤) أخبرنا مؤمل بن هشام، قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا أبو مسعود، سعيد بن إياس الجريري، عن أبي نضرة، عن أبي فراس، فذكره.","vol":"10","page":274},{"text":"<span data-type=\"title\" id=toc-1726>الفصل الرابع: في العفو</span>\n٧٨٠٣ - (د س) أنس بن مالك - ﵁ - قال: «ما رأيتُ رسولَ الله - ﷺ- رُفع إِليه شيء فيه قِصاص إلا أمَرَ فيه بالعفو» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٤٩٧) في الديات، باب الإمام يأمر بالعفو في الدم، والنسائي ٨ / ٣٧ و٣٨ في القسامة، باب الأمر بالعفو عن القصاص، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢١٣) قال: حدثنا عبد الصمد. وفي (٣/٢٥٢) قال: حدثنا عفان. وأبو داود (٤٤٩٧) قال: حدثنا موسى بن إسماعيل. ابن ماجة (٢٦٩٢) قال: حدثنا إسحاق بن منصور، قال: أنبأنا حبان بن بلال. والنسائي (٨/٣٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرحمن بن مهدي. وفي (٨/٣٧) أيضا قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، وبهز بن أسد، وعفان بن مسلم.\nستتهم - عبد الصمد، وعفان، وموسى، وحبان، وابن مهدي، وبهز - عن عبد الله بن بكر المزني، عن عطاء بن أبي ميمونة، فذكره.\nقلت: صححه الألباني انظر صحيح النسائي (٣٧٧٤) .","vol":"10","page":274},{"text":"٧٨٠٤ - (ت) أبو السفر - سعيد بن أحمد - (١) ﵀ - قال: «دَقَّ رجل من قريش سِنَّ رجل من الأنصار، فاستعدَى عليه معاويةَ، فقال لمعاوية: يا أمير المؤمنين، إن هذا دقَّ سِنِّي، فقال له معاويةُ: إنَّا سَنُرضيك، وألحَّ الآخَرُ على معاويةَ، فأبْرَمَه، فقال معاويةُ: شأنَك بصاحبك - وأبو الدرداء جالس عنده - فقال أبو الدرداء: سمعتُ رسولَ الله - ﷺ- يقول: ما من رجل يُصَاب بشيء من جسده فَيَتَصَدَّق به إلا رفعه الله به درجة، ⦗٢٧٥⦘\nوحطَّ عنه به خطيئة، فقال الأنصاري: أنتَ سمعتَه من رسولِ الله - ﷺ-؟ قال: سمعتُه أُذُنايَ، وَوَعاهُ قلبي، قال: فإني أذَرُها له، قال معاويةُ: لا جرمَ لا أُخَيِّبُك، فأمر له بمال» أخرجه الترمذي (٢) .\n_________\n(١) قال الحافظ في \" التهذيب \": سعيد يحمد، ويقال: ابن أحمد.\n(٢) رقم (١٢٩٣) في الديات، باب ما جاء في العفو، من حديث أبي السفر عن أبي الدرداء، وإسناده منقطع، فإن أبا السفر لم يسمع من أبي الدرداء، ولذلك قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، ولا أعرف لأبي السفر سماعًا من أبي الدرداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه أحمد (٦/٤٤٨) قال: حدثنا وكيع. وابن ماجة (٢٦٩٣) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (١٣٩٣) قال: حدثنا أحمد بن محمد، قال: حدثنا عبد الله بن المبارك.\nكلاهما - وكيع، وابن المبارك - قالا: حدثنا يونس بن أبي إسحاق، عن أبي السفر، فذكره.\n* قال الترمذي: هذا حديث غريب، لا نعرفه إلا من هذا الوجه، ولا أعرف لأبي السفر سماعا من أبي الدرداء، وأبو السفر اسمه سعيد بن أحمد، ويقال: ابن يحمد، الثوري.\nأبو السفر لم يسمع من أبي الدرداء وقد نص على ذلك الترمذي.","vol":"10","page":274},{"text":"٧٨٠٥ - (س) أنس بن مالك - ﵁ - «أن رجلًا أتى بقاتل وَليِّه رسولَ الله - ﷺ-، فقال النبيُّ - ﷺ-: اعفُ عنه، فأبى، فقال: خُذِ الديةَ، فأبى، فقال: اذهب فاقتله فإنك مثلُهُ، فذهب، فلُحق الرجل، فقيل له: إنَّ رسولَ الله - ﷺ- قال: إنْ قَتَله فإنه مثله، فخلَّى سبيلَه، فمرَّ بي الرجلُ وهو يجرُّ نِسْعَتهُ» أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٧ في القسامة، باب القود، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٢٦٩١) قال: حدثنا أبو عمير عيسى بن محمد النحاس، وعيسى بن يونس والحسين بن أبي السري. والنسائي (٨/١٧) قال: أخبرنا عيسى بن يونس.\nثلاثتهم - أبو عمير، وابن يونس، والحسين - قالوا: حدثنا ضمرة بن ربيعة، عن عبد الله بن شوذب، عن ثابت، فذكره.","vol":"10","page":275},{"text":"٧٨٠٦ - (س) بريدة - ﵁ - «أن رجلًا جاء إلى النبيِّ - ﷺ- فقال: إنَّ هذا قتل أخي، قال: اذهب فاقتله كما قتل أخاك، فقال له الرجل: اتَّق الله، واعف عني، فإنه أعظمُ لأجرك، وخَير لك ولأخيك يوم القيامة، قال: فخلَّى عنه، فأُخْبِر النبيُّ - ﷺ-، فسأله؟ فأخبره بما قال له، قال: فأعتقه، قال: أمَا إنَّه كان خيرًا مما هو صانع بك يوم القيامة، يقول: يا رب، سلْ هذا فيم قتلني؟» أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٨ في القسامة، باب القود، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٧) قال: أخبرنا الحسن بن إسحاق المروزي، قال: حدثني خالد بن خداش، قال: حدثنا حاتم بن إسماعيل، عن بشير بن المهاجر، عن عبد الله بن بريدة، فذكره.\nقلت: قال أبو القاسم البغوي حدثني محمد بن علي الجوزجاني قال: قلت لأبي عبد الله يعني أحمد بن حنبل سمع عبد الله من أبيه شيئا قال ما أدري عامة ما يروى عن بريدة عنه وضعف حديثه، وقال إبراهيم الحربي: عبد الله أتم من سليمان ولم يسمعا من أبيهما وفيما روى عبد الله عن أبيه أحاديث منكرة.","vol":"10","page":275},{"text":"٧٨٠٧ - (م) وائل بن حجر - ﵁ - قال: «أُتيَ رسولُ الله - ﷺ- برجُل قتلَ رجلًا، فأقادَ وَلِيُّ المقتول منه، فانطلق به وفي عنقه نِسْعَة يَجُرُّها، فلما أدبر قال رسولُ الله - ﷺ-: القاتل والمقتول في النار، فأتى رجل الرجلَ، فقال له مقالة رسولِ الله - ﷺ-، فَخَلَّى عنه» .\nقال إسماعيل بن سالم: فذكرت ذلك لحبيب بن أبي ثابت، فقال: حدثني ابن أشوَعْ أن النبيَّ - ﷺ-: إنما سأله أن يعفوَ عنه، فأَبى. أخرجه مسلم (١) .\nوهذه الزيادة لم يذكرها الحميديُّ في كتابه.\n_________\n(١) رقم (١٦٨٠) في القسامة، باب صحة الإقرار بالقتل وتمكين ولي القتيل من القصاص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢٣٦٤) قال: أخبرنا أحمد بن عبد الهمداني. قال: حدثنا أبو أسامة، عن عوف، عن حمزة أبي عمرو. ومسلم (٥/١٠٩) قال: حدثنا عبيد الله بن معاذ العنبري: قال: حدثنا أبي. قال: حدثنا أبو يونس، عن سماك بن حرب. (ح) وحدثني محمد بن حاتم. قال: حدثنا سعيد بن سليمان. قال: حدثنا هشيم. قال: أخبرنا إسماعيل بن سالم. وأبو داود. (٤٤٩٩) قال: حدثنا عبيد الله بن عمر بن ميسرة الجشمي. قال: حدثنا يحيى بن سعيد، عن عوف. قال: حدثنا حمزة أبو عمر العائذي. وفي (٤٥٠٠) قال: حدثنا عبيد الله بن عمر بن ميسرة. قال: حدثنا يحيى بن سعيد. قال: حدثني جامع بن مطر. وفي (٤٥٠١) قال: حدثنا محمد بن عوف الطائي. قال: حدثنا عبد القدوس بن الحجاج. قال: حدثنا يزيد بن عطاء الواسطي، عن سماك. والنسائي (٨/١٤ و٢٤٤) قال: أخبرنا محمد بن بشار. قال: حدثنا يحيى بن سعيد، عن عوف بن أبي جميلة. قال: حدثني حمزة أبو عمر العائذي. وفي (٨/١٥) قال: أخبرنا محمد بن بشار. قال: حدثنا يحيى. قال: حدثنا جامع بن مطر الحبطي. (ح) وأخبرنا عمرو بن منصور. قال: حدثنا حفص بن عمر، وهو الحوضي. قال: حدثنا جامع بن مطر. (ح) وأخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا حاتم، عن سماك. وفي (٨/١٦) قال: أخبرنا زكريا بن يحيى. قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا أبو يونس، عن سماك بن حرب. وفي (٨/١٧) قال: أخبرنا محمد بن معمر. قال: حدثنا يحيى بن حماد، عن أبي عوانة، عن إسماعيل بن سالم.\nأربعتهم - حمزة أبو عمرو، وسماك، وإسماعيل بن سالم، وجامع بن مطر - عن علقمة بن وائل، فذكره.\n* وأخرجه النسائي (٨/١٣) قال: أخبرنا محمد بن إسماعيل بن إبراهيم. قال: حدثنا إسحاق، عن عوف الأعرابي، عن علقمة بن وائل الحضرمي، فذكره.","vol":"10","page":276},{"text":"٧٨٠٨ - (د س) عائشة - ﵂ - أنَّ رسولَ الله - ﷺ- قال: «على المُقْتَتِلِينَ أن يَنْحَجِزُوا، الأولَى فالأولى، وإن كانت امرأة» .\nأخرجه أبو داود، وفي رواية النسائي «الأول فالأول (١)» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أن ينحجزوا) الانحجاز - مطاوع حجزه: إذا منعه، والمعنى: أن لورثة القتيل أن يعفوا عن دمه رجالهم ونساؤهم، وبيانه: أن يُقتل رجل وله ورثة رجال ونساء، فأيهم عفا وإن كانت امرأة: سقط القود، واستحقوا ⦗٢٧٧⦘ الدية، وقوله: «الأولى فالأولى» يريد الأقرب فالأقرب، ويشبه أن يكون معنى المقتتلين هاهنا: أن يطلب أولياء القتيل القود، فتمتنع القتلة فينشأ بينهم الحرب والقتال من أجل ذلك، فجعلهم مقتتلين - بفتح التاءين - يقال: اقتَتَل، فهو مقتتل، غير أن هذا إنما يستعمل أكثره فيمن قتلته الحرب، قاله الخطابي.\n_________\n(١) الذي في نسخ أبي داود المطبوعة أيضًا: الأول فالأول.\n(٢) رواه أبو داود رقم (٤٥٣٨) في الديات، باب عفو النساء عن الدم، والنسائي ٨ / ٣٩ في القسامة، باب عفو النساء عن الدم، وفي سنده حصن بن عبد الرحمن، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٣٨) قال: حدثنا داود بن رشيد. والنسائي (٨/٣٨) قال: أخبرنا إسحاق بن إبراهيم. (ح) وأنبأنا الحسين بن حريث.\nثلاتهم - داود، وإسحاق، والحسين - عن الوليد بن مسلم، عن الأوزاعي، عن حصن، عن أبي سلمة، فذكره.\nتحرف في المطبوع من سنن النسائي إلى: حصين انظر تحفة الأشراف (١٢/١٧٧٠٦)، وتهذيب الكمال (٦/٥٠٩) (١٣٥٣) وفيه: حصن بن عبد الرحمن، ويقال: ابن محصن التراعي.\nقلت: حصن بن عبد الرحمن قال ابن القطان لا يعرف حاله وذكره ابن حبان في الثقات.","vol":"10","page":276},{"text":"<span data-type=\"title\" id=toc-1727>الكتاب السادس: في القسامة</span>\n٧٨٠٩ - (خ س) عبد الله بن عباس - ﵄ - قال: «إنَّ أوَّلَ قَسَامَة كانت في الجاهلية: لَفَينا بني هاشم، كان رجل من بني هاشم استأْجرَه رجل من قريش من فَخِذ أخرى، فانطلق معه في إبِلِهِ، فمَرَّ به رجل من بني هاشم، قد انْقَطَعَتْ عُرْوَةُ جَوَالِقِهِ، فقال: أغِثْني بعِقال أشُدُّ به عروةَ جَوَالِقي، لا تَنفِر الإبل، فأعطاه عِقَالًا، فَشَدَّ به عُروةَ جَوالِقِه، فلما نزلوا عُقِلَتْ الإبل إلا بَعيِرًا واحدًا، فقال الذي استأْجره: ما بال (١) هذا البعير لم يُعْقَلْ من بين الإبل؟ قال: ليس له عِقَال، قال: فأين عِقاله؟ [قال:] فحذفه ⦗٢٧٨⦘ بعَصا كان فيها أجلُهُ، فمرَّ به رجل من أهل اليمن، فقال: أتشهدُ الموسم؟ قال: ما أشهدُ، وربما شهدتُهُ، قال: هل أنت مُبَلِّغ عني رسالة مرة من الدهر؟ قال: نعم، قال: فإِذا شهدتَ الموسم فنادِ: يا آل قريش، فإِذا أجابوك، فنادِ: يا آل بني هاشم، فإِن أجابوك، فَسَلْ عن أبي طالب، فأَخبره أن فلانًا قتلني في عِقَال، ومات المستأجَر، فلما قَدِمَ الذي استأْجره، أتاه أبو طالب، فقال: ما فعل صاحبنا؟ قال: مَرِضَ، فأحسنْتُ القيام عليه وَوَليتُ دفْنَه، قال: قد كان أهلُ ذاك منك، فمكث حينًا، ثم إن الرجل الذي أوْصَى إليه أن يبلِّغ عنه وافَى الموسمَ، فقال: يا آل قريش، قالوا: هذه قريش، قال: يا آل بني هاشم، قالوا: هذه بنو هاشم، قال: أين أبو طالب؟ قالوا: هذا أبو طالب، قال: أمرني فلان أن أبَلِّغَكَ رسالة: أنَّ فلانًا قتله في عِقَال، فأتاه أبو طالب، فقال: اخْتَرْ مِنَّا إِحدى ثلاث: إن شئتَ أن تؤدِّيَ مائة من الإِبل، فإنك قتلتَ صاحبنا، وإنْ شئتَ حَلَفَ خمسون من قومكَ أنَّكَ لم تقتُلْهُ، فإن أبَيْتَ قتلناك به، فأتى قومَهُ فأخبرهم، فقالوا: نحلفُ، فأتته امرأة من بني هاشم - كانت تحت رجل منهم قد وَلَدَتْ منه - فقالتْ: يا أبا طالب، أُحِبُّ أن تجير ابني هذا برجل من الخمسين، ولا تَصْبُرْ يمينَه حيث تُصْبَرُ الأيمان، ففعل، فأتاه رجل منهم، فقال: يا أبا طالب، أردتَ منا خمسين رجلًا أن يحلفوا مكان مائة من الإبل، يصيب كلِّ رجل منهم بعيران، هذان بعيران، فاقبلهما ⦗٢٧٩⦘ مِني، ولا تَصْبُرْ يميني حيث تُصبرَ الأيمان، فقبلهما، وجاء ثمانية وأربعون فحلفوا» .\nقال ابن عباس: «فوالذي نفسي بيده، ما حال الحول، ومن الثمانية وأربعين عين تَطْرِفُ» أخرجه البخاري والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَسَامة): الأيمان يقسم بها أولياء الدم على استحقاقهم دم صاحبهم، أو يقسم بها المتَّهمون على نفي القتل عنهم، وهي مصدر، يقال: أقسم يقسم قَسمًا وقسامة: إذا حلف.\n(فَخِذ) الفخذ: دون القبيلة.\n(الموسم): أراد به وقت الحج واجتماع الناس له.\n(تجير ابني) قول المرأة: تجير ابني - بالراء غير المعجمة - معناه: أن تجيره باليمين، أي: يُؤمِّنه منها، فإن كان بالزاي المعجمة - فمعناه: الإذن، أي: يأذن له في ترك اليمين، والمجيز: هو الذي يقوم بأمر اليتيم.\n(تصبر يمنه) يمين الصبر: هي التي يلزمها المأمور بها ويُكره عليها، ويحكم عليه بها.\n_________\n(١) وفي نسخ البخاري المطبوعة: ما شأن.\n(٢) رواه البخاري ٧ / ١١٨ و١١٩ في فضائل أصحاب النبي ﷺ، باب أيام الجاهلية، والنسائي ٨ / ٢ - ٤ في القسامة، باب ذكر القسامة التي كانت في الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في أيام الجاهلية المناقب (٨٧: ١) عن أبي معمر، عن عبد الوارث، عن قطن أبي الهيثم، عن أبي يزيد، عن عكرمة، عن ابن عباس، والنسائي في القسامة والقود والديات ١) عن محمد بن يحيى، عن أبي معمر نحوه..","vol":"10","page":277},{"text":"٧٨١٠ - (م س) أبو سلمة بن عبد الرحمن وسليمان بن يسار عن رجل من أصحاب النبي - ﷺ- أنَّ رسولَ الله - ﷺ- «أقَرَّ القَسَامةَ على ⦗٢٨٠⦘ ما كانت عليه في الجاهلية» .\nوفي رواية عن أُنَاس من أصحاب رسولِ الله - ﷺ-: «أن القَسامة كانت في الجاهلية، فأقرَّها رسولُ الله - ﷺ- على ما كانت عليه في الجاهلية، وقضى بها بين الناس من الأنصار في قتيل ادّعوه على يهود خيبر» . أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٦٧٠) في القسامة والمحاربين، باب القسامة، والنسائي ٨ / ٥ في القسامة، باب القسامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٦٢ و٥/٣٧٥) قال: حدثنا حجاج. قال: حدثنا ليث. قال: حدثني عقيل. وفي (٥/٤٣٢) قال: حدثنا عبد الرزاق. قال: حدثنا ابن جريج. ومسلم (٥/١٠١) قال: حدثني أبو الطاهر وحرملة بن يحيى. قال أبو الطاهر: حدثنا، وقال حرملة: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. (ح) وحدثنا حسن بن علي الحلواني. قال: حدثنا يعقوب، وهو ابن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. والنسائي (٨/٤) قال: أخبرنا أحمد بن عمرو بن السرح ويونس بن عبد الأعلى. قال: أنبأنا ابن وهب. قال: أخبرني يونس. وفي (٨/٥) قال: أخبرنا محمد بن هاشم. قال: حدثنا الوليد. قال: حدثنا الأوزاعي.\nخمستهم - عقيل، وابن جريج، ويونس، وصالح بن كيسان، والأوزاعي - عن ابن شهاب، عن أبي سلمة وسليمان بن يسار، فذكراه.\n* في رواية صالح: «عن أناس من الأنصار» . وفي رواية الأوزاعي: «عن أناس من أصحاب رسول الله -ﷺ-» . وفي رواية ابن جريج عند أحمد، «عن رجال من أصحاب النبي -ﷺ- من الأنصار» .\n* أخرجه النسائي (٨/٥) قال: أخبرنا محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أنبأنا معمر، عن الزهري، عن ابن المسيب. قال: كانت القسامة في الجاهلية ... فذكره مرسلا.","vol":"10","page":279},{"text":"٧٨١١ - (س) سعيد بن المسيب قال: «كانت القَسامةُ في الجاهلية، فأقرَّها رسولُ الله - ﷺ- في الأنصاريِّ الذي وُجِدَ مَقتولًا في جُبِّ اليهود، فقال الأنصار: قَتَلُوا صاحبنا» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ٥ في القسامة، باب القسامة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٥) أخبرنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أنبأنا معمر، عن الزهري، عن ابن المسيب، فذكره.","vol":"10","page":280},{"text":"٧٨١٢ - (خ م ط د ت س) سهل بن أبي حَثمة - ﵁ - قال: «انطلق عبد الله بنُ سهل، ومُحَيِّصةُ بنُ مسعود إِلى خَيْبَرَ، وهي يومئذ صلح، فتفرَّقا، فأتَى محيِّصةُ إلى عبد الله بنِ سهل وهو يَتَشَحَّطُ في دَمِه قتيلًا، فدفنه، ثم قَدِمَ المدينةَ، فانطلقَ عبد الرحمنِ بنُ سهل، ومحيِّصةُ وحُويِّصة ابنا مسعود إلى النبيِّ - ﷺ-، فذهب عبد الرحمن يتكلَّم، فقال: كَبِّرْ كَبِّرْ - وهو أَحدَثُ القوم - فَسَكَتَ، فتكلّما، فقال: أتَحْلِفُونَ، وتستحقون قاتِلكم، ⦗٢٨١⦘ أو صاحبكم؟ قالوا: وكيف نحلفُ ولم نَشْهَدُ، ولم نَرَ؟ قال: فتُبْرِئُكم يَهودُ بخمسين؟ قالوا: كيف نأخذ أيمان قوم كفار؟ فَعَقَلَهُ النبيُّ - ﷺ- من عنده» .\nوفي رواية: فقال رسولُ الله - ﷺ-: «يُقْسِمُ خمسون منكم على رجل منهم فيُدفَع بِرُمَّته، قالوا: أمْر لم نَشْهَدهُ، كيف نحلف؟ قال: فَتُبْرئكم يهودُ بأيمانِ خمسينَ منهم، قالوا: يا رسولَ الله، قوم كفار ...» وذكر الحديث نحوه.\nوفي أخرى فقال لهم: «تأتونَ بالبيِّنةِ على مَنْ قَتَله؟ فقالوا: مَا لَنَا بَيِّنة، قال: فيحلفون، قالوا: لا نرضَى بأيْمان اليهود، فَكَرهَ رسولُ الله - ﷺ- أن يُبْطِلَ دمه، فوَدَاهُ بمائة من إبل الصدقة» .\nوفي أخرى: «فجاءَ عبد الرحمنِ بنُ سهل، وحُويِّصة ومُحيِّصة ابنا مسعود، وهما عمَّاه» .\nوفي أخرى «أن رجلًا من الأنصار من بني حارثة - يقال له: عبد الله بن سهل بن زيد - انطلق هو وابنُ عَمّ له، يقال له: محيِّصة بن مسعود بن زيد» .\nوفي أخرى عن سهلِ بنِ أبي حَثْمةَ، ورافع بن خديج ... الحديث، وفيه: قال سهل: «دَخلتُ مِرْبدًا لهم يومًا، فركضتني ناقة من تلك الإبل ركضة برجلها» .\nوفي أخرى عن سهل بن أبي حَثْمَة عن رجال من كبراءِ قومه «أنَّ عبد الله بنَ سهل، ومحيّصةَ، خرجا إلى خيبر من جَهْد أصابهم، فأتى محيِّصةُ ⦗٢٨٢⦘ فأخبرَ أنَّ عبد الله بنَ سهل قد قُتلَ وطُرِحَ في عين أو فَقير، فأتى يهودَ، فقال: أَنتم والله قتلتموه، قالوا: والله ما قتلناه، ثم أقبل حتى قدم على قومه، فذكر لهم ذلك، ثم أقبل هو وأخوه حُوَيِّصة - وهو أكبر منه - وعبد الرحمن بنُ سهل، فذهبَ مُحَيِّصَةُ ليتكلم - وهو الذي كان بخيبر - فقال رسولُ الله - ﷺ- لمحيِّصة: كَبِّر، كَبِّرْ - يريدُ السِّنَّ - فتكلَّم حُوَيِّصة، ثم تكلَّم مُحَيِّصةُ، فقال رسولُ الله - ﷺ-: إمَّا أنْ يَدُوا صاحبَكم، وإمَّا أن يُؤذِنوا بِحَرب، فكتبَ رسولُ الله - ﷺ- إليهم في ذلك، فكتبوا: إنَّا والله ما قتلناه، فقال رسولُ الله - ﷺ- لحُويِّصةَ ومُحَيِّصَةَ، وعبد الرحمن: أتَحْلِفُونَ وتستحقُّون دَمَ صاحبكم؟ قالوا: لا، قال: فتحلف لكم يهودُ؟ قالوا: لَيْسوا مسلمين، فَوَدَاه رسولُ الله - ﷺ- من عنده، فبعث إليهم رسولُ الله - ﷺ- مائةَ ناقة حمراءَ، حتى أُدْخِلَتْ عليهم الدارَ، فقال سهل: فلقد ركضتني منها ناقة حمراءُ» [أخرجه البخاري ومسلم] .\nوفي رواية [لمسلم] «فَوَدَاهُ رسولُ الله - ﷺ- من عنده، قال سهل: لقد ركضتني فريضة من تلك الفرائض بالمربَدِ» .\nوفي رواية بنحو ما تقدَّم «فلما رأى ذلك رسولُ الله - ﷺ- أعطى عَقْلَه» .\nوفي أخرى «كَبِّرِ الكُبْرَ، أو قال: لِيَبْدَأ الأكبرُ» .\nوأخرج الموطأ الرواية التي قال فيها: «عن رجال من كبراءِ قومه» . ⦗٢٨٣⦘\nوفي أخرى له «أن عبد الله بنَ سهل الأنصاريَّ، ومُحَيِّصَةَ بن مسعود خرجا إِلى خيبر، فتفرَّقا في حوائجهما، فَقُتِلَ عبد الله بنُ سهل، فَقدِمَ محيِّصَةُ فأَتى هو وأخوه حويِّصةُ وعبد الرحمن بن سهل إلى النبيِّ - ﷺ-، فذهب عبد الرحمن ليتكلَّم، لمكانه من أخيه، فقال رسولُ الله - ﷺ-: كبِّرْ كبِّرْ، فتكلَّم محيِّصة وحويِّصة، فذكرا شأنَ عبد الله بن سهل، فقال لهم رسولُ الله - ﷺ-: أتَحْلِفُونَ خمسين يمينًا وتستحقُّونَ دَمَ صاحبكم، أو قاتلكم؟ فقالوا: لم نشهدْ يا رسولَ الله، ولم نَحْضُرْ، فقال لهم رسولُ الله - ﷺ-: فتُبْرِئكم يهودُ بخمسين يمينًا؟ فقالوا: يا رسولَ الله، كيف نقبل أيْمَانَ قوم كفار؟» قال يحيى بن سعيد: فزعم بُشَير بن يسار: «أنَّ رسولَ الله - ﷺ- وَدَاهُ من عنده» .\nوأخرج أبو داود رواية سَهلْ بن أبي حَثْمةَ، ورافعَ بن خديج بطولها، وهذا لفظه «أنَّ محيصةَ بنَ مسعود، وعبد الله بنَ سهل: انطلقا قِبلَ خَيْبرَ، فتفرَّقا في النخل، فقُتل عبد الله بنُ سهل، فاتَّهموا اليهود، فجاء أخوه عبد الرحمن بن سهل، وابنا عمّه حويصِّة ومُحَيِّصةَ، فأتوا النبيَّ - ﷺ-، فتكلَّم عبد الرحمن في أمر أخيه - وهو أصغرهم - فقال رسولُ الله - ﷺ-: الكُبْرَ الكبر، أو قال: ليبدأ الأكبر، فتكلما في أمر صاحبهما، فقال رسولُ الله - ﷺ-: يُقْسم خمسون منكم على رجل منهم، فيُدفع برُمَّته، فقالوا: أمر لم نَشْهَدْهُ، كيف نحلف؟ قال: فتُبْرِئُكم يهودُ بأيْمانِ خمسينَ منهم، قالوا: يا رسولَ الله، ⦗٢٨٤⦘ قوم كُفَّار، قال: فَوَدَاهُ رسولُ الله - ﷺ- مِن قِبَلِهِ، قال: قال سهل: دخلت مِرْبدًا لهم يومًا، فَركَضَتْني ناقة من تلك الإبل رَكضة برجلها» هذا أو نحوه، هكذا قال أبو داود.\nوقال أبو داود: رواه بشر بن المفضل ومالك عن يحيى بن سعيد، قال: «أتَحْلِفُونَ خمسين يمينًا وتستحقون دم صاحبكم، أو قاتلكم؟» ولم يذكر بشرٌ «دَمَ» .\nوقال أبو داود: رواه ابن عيينة عن يحيى، فبدأ بقوله: «تُبْرِئُكم يهودُ بخمسين يمينًا يحلفون» ولم يذكر الاستحقاق.\nوأخرج الرواية التي هي «عن رجال من كبراء قومه» إِلا أنه قال: عن سهل بن أبي حثمة أنه أخبره هو ورجال من كبراء قومه، ولم يقل: «عن سهل عن رجال من كبراء قومه» .\nوأخرج أيضًا التي آخرها «فَودَاه بمائة من إبل الصدقة» .\nوله في أخرى عن عبد الرحمن بن بُجيد، قال: «إن سَهْلًا والله أوْهمَ الحديثَ، إِنَّ رسولَ الله - ﷺ- كتب إلى يهودَ: إِنَّه قد وُجِدَ بين أظهركم قَتيل، فَدُوهُ، فكتبوا يَحْلِفُونَ بالله خمسين يمينًا ما قتلناه، ولا علمنا قاتِلًا، قال: فَوَدَاه رسولُ الله - ﷺ- من عنده مائة ناقة» .\nوأخرج النسائي الرواية التي هي «عن رجال من كبراء قومه بتمامها» .\nوأخرجها عن سهل بن أبي حثمة ولم يقل: «عن رجال من كبراء قومه» ⦗٢٨٥⦘ والرواية التي آخرها «فَوَدَاهُ بمائَة من إبل الصدقة» .\nوأخرج الرواية الأولى، والرواية التي هي «عن سهل، ورافع بن خديج» مثل لفظ أبي داود فيها، والرواية الثانية التي هي للموطأ.\nوأخرج الرواية التي في أولها فجاء أخوه وعمَّاه حويِّصةُ ومُحَيِّصَةُ، وهما عمّاه، والتي في آخرها «فركضَتْني فريضة من تلك الفرائض في مِرْبد لها» والرواية التي لأبي داود عن مالك عن يحيى.\nوأخرج الترمذي نحوًا من رواية سهل ورافع، وقال في آخرها: «فلما رأى ذلك رسولَ الله - ﷺ- أعطى عقله» .\nوأخرج رواية سهل ورافع، ولم يذكر لفظها، إنما قال: نحو هذا الحديث بمعناه (١) .\nوفي رواية ذكرها رزين قال: «ينفل لكم يهودُ أيمان خمسين منهم، قالوا: ما يُبالون أن يقتلونا أجمعين؟ وينفلون بخمسين يمينًا» .\n⦗٢٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتشحَّط) في دمه: أي يضطرب.\n(الكُبْر، الكُبْر) جمع الأكبر،: أي: ليتكلم الأكبر منكم، وأما «كَبَّر» فإنه أمر بتقديم الأكبر.\n(فوداه) وديت القتيل: إذا أعطيتَ ديته.\n(المِرْبد): موقف الإبل والمكان الذي تأوي إليه.\n(أن يُؤذِنوا بحرب) آذنتُه بحرب: إذا أعلمتُه أنك تريد حربه وتقصد قتاله.\n(فقير) الفقير: مخرج الماء من القناة، والفقير: حفيرة تحفر حولَ الفسيلة إذا غُرِسَتْ، والفقير: رَكي بعينه معروف، وإنما أراد في هذا الحديث حفيرة أو رَكيًّا.\n(الفريضة): الأمر المفروض الواجب فعلُه أو قوله في الشرع، وقد سمي البعير في هذا الحديث فريضة، لأنه مما قد افترض ووجب أداؤه على أولياء القاتل في الدية، ولأنه أيضًا مما وجب أخذه في الصدقة، وتعيّن على رب المال إعطاؤه.\n_________\n(١) رواه البخاري ١٢ / ٢٠٣ - ٢٠٦ في الديات، باب القسامة، وفي الصلح، باب الصلح مع المشركين، وفي الجهاد، باب الموادعة والمصالحة مع المشركين بالمال وغيره، وفي الأدب، باب إكرام الكبير ويبدأ الأكبر بالكلام والسؤال، وفي الأحكام، باب كتاب الحاكم إلى عماله والقاضي إلى أمنائه، ومسلم رقم (١٦٦٩) في القسامة، باب القسامة، والموطأ ٢ / ٨٧٧ و٨٧٨ في القسامة، باب تبرئة أهل الدم في القسامة، وأبو داود رقم (٤٥٢٠) و(٤٥٢١) و(٤٥٢٣) في الديات، باب القتل بالقسامة، باب ترك القود بالقسامة، والترمذي رقم (١٤٢٢) في الديات، باب ما جاء في القسامة، والنسائي ٨ / ٥ - ١٢ في القسامة، باب تبرئة أهل الدم في القسامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/١٤٢) قال: حدثنا يونس. وفي (٤/١٤٢) قال: حدثنا خلف بن هشام. والبخاري (٨/٤١) وفي الأدب المفرد (٣٥٩) قال: حدثنا سليمان بن حرب. ومسلم (٥/٩٨) قال: حدثني عبيد الله بن عمر القواريري. وأبو داود (٤٥٢٠) قال: حدثنا عبيد الله بن عمر بن ميسرة، ومحمد بن عبيد. والنسائي (٨/٨) قال: أخبرنا أحمد بن عبدة.\nستتهم - يونس، وخلف، وسليمان، وعبيد الله، ومحمد بن عبيد، وأحمد بن عبدة - عن حماد بن زيد.\n٢- وأخرجه مسلم (٥/٩٨) والترمذي (١٤٢٢) والنسائي (٨/٧) .\nثلاثتهم - مسلم، والترمذي، والنسائي - قال النسائي: أخبرنا، وقال الآخران: حدثنا قتيبة بن سعيد، قال: حدثنا الليث بن سعد.\n٣- وأخرجه الترمذي (١٤٢٢) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا يزيد بن هارون.\nثلاثتهم - حماد، والليث، ويزيد - عن يحيى بن سعيد، عن بشير بن يسار، فذكره.\n* في رواية الليث بن سعد: عن بشير بن يسار، عن سهل بن أبي حثمة. قال يحيى: وحسبت قال: وعن رافع بن خديج.\n* وأخرجه الحميدي (٤٠٣) قال: حدثنا سفيان، قال: حدثنا يحيى بن سعيد. وأحمد (٤/٢) قال: أخبرنا سفيان، عن يحيى بن سعيد. وفي (٤/٣) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. والدارمي (٢٣٥٨) قال: حدثنا محمد بن عبد الله الرقاشي، قال: حدثنا يزيد بن زريع، قال: حدثنا محمد بن إسحاق. والبخاري (٣/٢٤٣ و٤/١٢٣) قال: حدثنا مسدد، قال: حدثنا بشر هو ابن المفضل، قال: حدثنا يحيى. وفي (٩/١١) قال: حدثنا أبو نعيم، قال: حدثنا سعيد بن عبيد. ومسلم (٥/٩٩) قال: حدثنا القواريري، قال: حدثنا بشر بن المفضل، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا عمرو الناقد، قال: حدثنا سفيان بن عيينة. (ح) وحدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب يعني الثقفي، جميعا عن يحيى بن سعيد. وفي (٥/١٠٠) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا سعيد بن عبيد. وأبو داود (١٦٣٨ و٤٥٢٣) قال: حدثنا الحسن بن محمد بن الصباح، قال: حدثنا أبو نعيم، قال: حدثني سعيد بن عبيد الطائي. والنسائي (٨/٩) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا بشر بن المفضل، قال: حدثنا يحيى بن سعيد. وفي (٨/١٠) قال: أخبرنا محمد بن بشار، قال: حدثنا عبد الوهاب، قال: سمعت يحيى بن سعيد. وفي (٨/١١) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، قال: حدثنا يحيى بن سعيد. (ح) وأخبرنا أحمد بن سليمان، قال: حدثنا أبو نعيم، قال: حدثنا سعيد بن عبيد الطائي، وفي الكبرى تحفة الأشراف (٤٦٤٤) عن محمد بن إسماعيل بن إبراهيم، عن أبي نعيم، عن سعيد بن عبيد الطائي وابن خزيمة (٢٣٨٤) قال: حدثنا عبد الرحمن بن بشر بن الحكم، قال: حدثنا مالك -يعني ابن سعير بن الخمس- قال: حدثنا سعيد بن عبيد الطائي.\nثلاثتهم - يحيى، وابن إسحاق، وسعيد بن عبيد - عن بشير بن يسار، عن سهل بن أبي حثمة، فذكره. ليس فيه: رافع بن خديج.\n* وأخرجه النسائي (٨/٩) قال: أخبرنا عمرو بن علي، قال: حدثنا بشر وهو ابن المفضل، قال: حدثنا يحيى بن سعيد، عن بشير بن يسار، عن سهل بن أبي حثمة، ومحيصة بن مسعود بن زيد، أنهما أتيا خيبر وهي يومئذ صلح. فذكرا الحديث.\n* أخرجه مسلم (٥/١٠٠) قال: حدثنا يحيى بن يحيى، قال: أخبرنا هشيم، عن يحيى بن سعيد، عن بشير بن يسار، أن رجلا من الأنصار من بني حارثة يقال له: عبد الله بن سهل بن زيد انطلق هو وابن عم له يقال له: محيصة بن مسعود بن زيد. وساق الحديث بنحو حديث الليث، إلى قوله: فواده رسول الله -ﷺ-، من عنده.\nقال يحيى: فحدثني بشير بن يسار، قال: أخبرني سهل بن أبي حثمة، قال: لقد ركضتني فريضة من تلك الفرائض بالمربد.\n* أخرجه مالك الموطأ (٥٤٧) ومسلم (٥/٩٩) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا سليمان بن بلال. والنسائي (٨/١١) قال: قال الحارث بن مسكين، قراءة عليه وأنا أسمع عن ابن القاسم، قال: حدثني مالك.\nكلاهما - ومالك، وسليمان بن بلال - عن يحيى بن سعيد، عن بشير بن يسار، أنه أخبره أن عبد الله بن سهل الأنصاري، ومحيصة بن مسعود خرجا إلى خيبر.. فذكره مرسلا.\nفي رواية سليمان بن بلال، قال: فزعم بشير بن يسار وهو يحدث عمن أدرك من أصحاب رسول الله، -ﷺ- «أنه قال لهم تحلفون خمسين يمينا..» الحديث.\n* وقع في المطبوع من سنن النسائي (٨/٩) [عن بشير بن يسار، عن سهل بن أبي حثمة، أن عبد الله بن سهل، ومحيصة بن مسعود بن زيد أنهما أتيا خيبر وصوابه: عن بشير بن يسار، عن سهل بن أبي حثمة، ومحيصة بن مسعود بن زيد، أنهما أتيا خيبر] انظر السنن الكبرى الورقة (٩٠-أ) وتحفة الأشراف (٤٦٤٤) .","vol":"10","page":280},{"text":"٧٨١٣ - (د) رافع بن خديج - ﵁ - قال: «أصْبَحَ رَجُل مِنَ الأنصار مَقْتُولًا بخْيبَرَ، فَانْطَلَقَ أولياؤه إلى النبيِّ - ﷺ-، فذكروا ذلك له، فقال: لكم شاهدان (١) يشهدان على قاتل صاحبكم؟ قالوا: يا رسولَ الله، لم يكن ثَمَّ أحدٌ من المسلمين، وإنما هم يهود، وقد يجترئون على أعظم من ⦗٢٨٧⦘ هذا، قال: فاختاروا منهم خمسين فاسْتَحْلِفُوهم، فَوَدَاهُ رسولُ الله - ﷺ- مِنْ عنده» أخرجه أبو داود (٢) .\n_________\n(١) في الأصل: شاهدين.\n(٢) رقم (٤٥٢٤) في الديات، باب ترك القود بالقسامة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٢٤) قال: حدثنا الحسن بن علي بن راشد، قال: أخبرنا هشيم، عن أبي حيان التيمي، قال: حدثنا عباية، فذكره.","vol":"10","page":286},{"text":"٧٨١٤ - (س) عمرو بن شعيب عن أبيه عن جدِّه «أنَّ ابنَ محيِّصةَ الأصغرَ أصبح قتيلًا على أبواب خيبر، فقال رسولُ الله - ﷺ-: أقِمْ شاهِدَين على مَنْ قتله، أدفَعُهُ إليك بِرُمَّتِهِ، قال: يا رسولَ الله، ومِنْ أيْنَ أصيبُ شاهدين، وإنما أصبح قتيلًا على أبوابهم؟ قال: فَتَحْلِفُ خمسين قَسامَة؟ قال: يا رسولَ الله، وكيف أحلف على ما لم أعلم؟ فقال رسولُ الله - ﷺ-: فَنَسْتَحلِفُ منهم خمسين قَسَامَة؟ فقال: يا رسولَ الله، كيف نستحلفهم وهم اليهود؟ فَقَسَمَ رسولُ الله - ﷺ- دِيَتَهُ عليهم، وأعانهم بنصفها» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٢ في القسامة، باب تبرئة أهل الدم في القسامة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١٢) أخبرنا محمد بن معمر، قال: حدثنا روح بن عبادة، قال: حدثنا عبيد الله بن الأخنس، عن عمرو بن شعيب، عن أبيه، عن جده، فذكره.\nقلت: عبيد الله بن الأخنس ذكره ابن حبان في الثقات وقال كان يخطئ كثيرا.","vol":"10","page":287},{"text":"٧٨١٥ - (خ) أبو قلابة - ﵁ - «أنَّ عمرَ بنَ عبد العزيز أبرزَ سريره يومًا للناس، ثم أَذِنَ لهم، فدَخَلُوا، فقال لهم: ما تقولون في القسامة؟ قالوا: نقول: القَسامةُ القَوَدُ بها حقّ، وقد أقادتْ بها الخلفاءُ، فقال لي: ما تقولُ يا أبا قلابةَ؟ - ونصبني للناس - فقلتُ: يا أمير المؤمنين، عندك رؤوسُ الأجناد، وأشرافُ العرب، أَرأَيتَ لو أن خمسين منهم شهدوا على ⦗٢٨٨⦘ رَجُل مُحْصَنٍ بِدمشقَ: أنه قد زنى ولم يَرَوْهُ، أكُنتَ ترْجُمه؟ قال: لا، قلتُ: أَرأَيتَ لو أنَّ خمسين منهم شهدوا على رجُل بحمص أنَّه قد سَرَقَ، أكنت تقطعُه ولم يَرَوْهُ؟ قال: لا، قلتُ: فوالله ما قَتَلَ رسولُ الله - ﷺ- أحدًا قطّ إلا في إحدى ثلاثِ خصال: رجل قَتَلَ بجريرةِ نفسه فقُتِلَ، أو رجل زنى بعد إحصان، أو رجل حارَبَ الله ورسوله، وارتَدَّ عن الإسلام، فقال القومُ: أوَ لَيْسَ قَد حَدَّثَ أنسُ بن مالك: أنَّ رسولَ الله - ﷺ- قطع في السَّرَق، وسَمَر الأعينَ، ثم نَبَذَهُمْ في الشمس؟ فقلتُ: أنا أُحَدِّثكم حديث أنس: حدَّثني أنس أن نَفَرًا من عُكْل ثمانية، قَدِمُوا على رسولِ الله - ﷺ-، فبايعوه على الإسلام، فاسْتَوخَمُوا المدينة (١)، فَسَقِمَتْ أجسامُهم، فَشَكَوْا ذلك إلى رسولِ الله - ﷺ-، فقال: ألا تخْرُجُونَ مع راعينا في إبله، فَتُصيبون من أبوالها وألبانها؟ قالوا: بلى، فخرجوا، فشربوا من ألبانها وأبوالها، فَصَحُّوا، فقتلوا راعيَ رسولِ الله - ﷺ-، وأطردوا النَّعَم، فبلغ ذلك رسولَ الله - ﷺ- فأرسل في آثارهم، فَأُدْرِكوا، فجيء بهم، فَأَمَرَ بهم فَقُطِّعَتْ أيديهم، وسَمَر أعينَهم، ثم نَبَذَهُمْ في الشمس، حتى ماتوا، قلتُ: وأيُّ شيء أشَدُّ مما صنع هؤلاء؟ ارتدُّوا عَنِ الإسلام، وقَتَلُوا، وسَرَقوا، فقال عَنْبَسةُ بنُ سعيد: والله إِنْ سمعتُ كاليومِ قطّ، قلتُ: أتَرُدُّ عَلَيَّ حديثي يا عَنْبَسة؟ فقال: لا، ولكن جئتَ بالحديث على وجهه، ⦗٢٨٩⦘ والله لا يزال هذا الجُنْدُ بخير ما عاش هذا الشيخُ بين أظهرهم، قلتُ: وقد كان في هذا سُنَّة من رسولِ الله - ﷺ-، دخل عليه نَفَر من الأنصار، فتحدَّثوا عنده، فخرج رجل منهم بينَ أيديهم فقتل، فخرجوا بعده، فإذا هم بصاحبهم يتشحَّط في الدم، فرجعوا إلى رسولِ الله - ﷺ-، فقالوا: يا رسول الله، صاحِبُنا كان يتحدَّث معنا، فخرج بين أيدينا، فإذا نحن به يتشحَّط في الدم، فخرج رسولُ الله - ﷺ-، فقال: مَنْ تَظُنُّون؟ أو مَنْ تَرَوْنَ قتله؟ قالوا: نَرَى أن اليهودَ قتلتْهُ، فأرسل إلى اليهود، فدعاهم، فقال: أنتم قتلتم هذا؟ قالوا: لا، قال: أتَرْضَونَ نَفْلَ خمسينَ من اليهود ما قتلوه؟ قالوا: ما يبالون أن يقتلونا أجمعين ثم يَنْفِلون، قال: أفتستحقُّون الديةَ بأيمْانِ خمسينَ منكم؟ قالوا: ما كُنَّا لنحلفَ، فَوَدَاه، من عنده، قلتُ: وقد كانت هذيل خلعوا خليعًا لهم في الجاهلية، فطرقَ أهلَ بيت [من اليمن] بالبطحاء، فانتبه له رجل منهم، فحذَفه بالسيف فقتله، فجاءت هُذَيل، فأخذوا اليمانيَّ، ورفعوه إلى عُمَر بالموسِم، وقالوا: قتل صاحَبَنَا، فقال: إنهم قد خلعوه، فقال: يُقسِمُ خمسون من هذيل ما خلعوه، قال: فأقسم منهم تسعة وأربعون رجلًا، وقَدِمَ رجل منهم من الشام، فسألوه أن يقسم، فافتدى يمينه منهم بألف درهم، فأدخلوا مكانه رَجُلًا، فدفعوه إلى أخي المقتول، فَقُرنت يده ⦗٢٩٠⦘ بيده، قال: فانطلقا والخمسون الذين أقسموا، حتى إذا كانوا بِنَخُّلَة أخذتهم السماءُ، فدخلوا في غار في الجبل، فانْهَجَمَ الغار على الخمسين الذين أقسموا فماتوا جميعًا، وأُفْلتَ القرينان، واتَّبَعَهُما حَجَر، فكسر رِجْلَ أخي المقتول، فعاش حَوْلًا ثم مات، قلتُ: وقد كان عبد الملكِ بنُ مروان أقادَ رجلًا بالقَسَامة، ثم نَدِم بعدما صنع، فأَمَرَ بالخمسين الذين أقسموا فَمُحُوا مِنَ الديوان، وسيَّرهم إلى الشام» هكذا في رواية البخاري، من حديث أبي بِشْر إسماعيل بن إبراهيم الأسَدِي، وهو ابن عُلَيَّةُ عن حجاج الصواف بطوله، وفي حديثه: عن علي بن عبد الله المديني، عن الأنصاريِّ نحوه مختصرًا، وفيه: فقال عنبسةُ: «حدَّثنا أنس بكذا، فقال: إيايَّ حَدَّث أنس ...» وذكر حديث العُرَنيِّينَ، ولم يخَرِّج مسلم منه إلا حديث العُرَنيِّين فقط، واختصر ما عداه، ولقلة ما أخرج منه لم نُثْبِتْ له علامة (٢) .\n⦗٢٩١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بجريرة) الجريرة: الذَّنْب والجُرم الذي يجنيه الإنسان.\n(السَّرَق) بفتح الراء، مصدر سَرَق يَسْرِقُ، والاسم: السرِق بالكسر، والسرِقة.\n(سمرَ عَيْنَهُ): إذا حمى لها مسمارًا وكحلها به، ليذهب البصر.\n(نبذهم): ألقاهم ورماهم.\n(فاستوخموا) استوخَمْتُ المكان: إذا لم يكن موافقًا ولا ملائمًا لمزاجك.\n(ثم يَنفِلون) أصل النَفْل هاهنا: النفي، يقال: نفلتُ الرجل عن نسبه، وانْتَفَلَ هو، وانفِلْ عن نفسك إن كنت صادقًا، أي: انْفِ ما قيل فيك ونُسِبَ إليك، والمعنى بقوله: «ينفلون» أي: يحلفون لكم، يقال: نفلته فنفل، أي: حلَّفته فحلف، وذلك لأن القصاص يُنفى بها.\n(خليعًا لهم) الخليع: المخلوع، والمعنى: أن العرب كانوا يتحالفون على النصرة والإعانة، وأن يؤخذ كلٌّ منهم بصاحبه، فإذا أرادوا أن يتبرؤوا من إنسان يكونون قد حالفوه: أظهروا ذلك للناس، وسموا ذلك خَلعًا، والمتبرأ منه خليعًا، فلا يؤخذون بجريرته، ولا يؤخذ بجريرتهم، بعد أن خلعوه، فكأنهم قد خلعوا اليمين التي كانوا لَبِسُوها معه، ومنه يسمى الإمامُ والأمير إذا عزل خليعًا، يقال: خلع الإمام من الإمامة، والأمير من الإمارة.\n_________\n(١) في نسخ البخاري المطبوعة: فاستوخموا الأرض.\n(٢) رواه البخاري ١٢/ ٢١١ - ٢١٤ في الديات، باب القسامة، وفي الوضوء، باب أبوال الإبل والدواب والغنم ومرابضها، وفي الزكاة، باب استعمال إبل الصدقة وألبانها لأبناء السبيل، وفي الجهاد، باب إذا حرق المشرك المسلم هل يحرق، وفي المغازي، باب قصة عكل وعرينة، وفي تفسير سورة المائدة، باب ﴿إنما جزاء الذين يحاربون الله ورسوله ويسعون في الأرض فسادًا أن يقتلوا أو يصلبوا﴾، وفي الطب، باب الدواء بألبان الإبل، وباب الدواء بأبوال الإبل، وباب من خرج من أرض لا تلائمه، وفي المحاربين في فاتحته، وباب لم يحسم النبي ﷺ من أهل الردة حتى هلكوا، وباب لم يسق المرتدون والمحاربون حتى ماتوا، وباب سمر النبي ﷺ أعين المحاربين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٦٨٩٩) حدثنا قتيبة بن سعيد، حدثنا أبو بشر إسماعيل بن إبراهيم الأسدي، حدثنا الحجاج بن أبي عثمان، حدثني أبو رجاء من آل أبي قلابة، حدثني أبو قلابة، فذكره.","vol":"10","page":287},{"text":"٧٨١٦ - (د) عمرو بن شعيب - ﵀ - عن أبيه عن جده «أنَّ رسولَ الله - ﷺ- (١): قَتَلَ بالقَسامة رجلًا من بني نضر (٢) بن مالك بِبَحرةِ الرُّغاء على شَطِّ [لَيَّةِ] البَحرَةِ، قال: القاتلُ والمقتولُ منهم؟» أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ببحرة) البحرة: البلدة.\n_________\n(١) كذا في الأصول المخطوطة: عمرو بن شعيب عن أبيه عن جده، وفي نسخ أبي داود المطبوعة: عن عمرو بن شعيب أن رسول الله ﷺ ... الحديث، وعلى هذا يكون الحديث معضلًا.\n(٢) وفي بعض النسخ: من بني نصر، بالصاد المهملة.\n(٣) رقم (٤٥٢٢) في الديات، باب القتل بالقسامة، وإسناده معضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده معضل: أخرجه أبو داود (٤٥٢٢) حدثنا محمود بن خالد وكثير بن عبيد، قالا: ثنا. (ح) وثنا محمد بن الصباح بن سفيان، أخبرنا الوليد، عن أبي عمرو، عن عمرو بن شعيب، فذكره.","vol":"10","page":292},{"text":"<span data-type=\"title\" id=toc-1728>الكتاب السابع: في القِراض</span>\n٧٨١٧ - (ط) زيد بن أسلم - ﵀ - عن أبيه، قال: «خرج عبد الله وعبيدُ الله ابنا عمر بن الخطاب في جيش إلى العراق، فلما قَفَلا مَرَّا على أبي موسى الأشعريِّ وهو أمير البصرة، فَرَحَّبَ بهما، وسَهَّلَ، ثم قال: لو أقْدِرُ لكما على أمْر أنفعكما به، لفعلتُ، ثم قال: بلى، هاهنا مالٌ من مال الله، أريدُ أن أبعثَ به إلى أمير المؤمنين، فأسلفكماه، فتبتاعان به متاعًا من متاع العراق، ثم تبيعانه بالمدينة، فتؤدِّيان رأسَ المال إلى أمير المؤمنين، ويكون لكما الربح، فقالا: وَدِدنا، ففعل، وكتبَ إلى عمرَ بن الخطاب: أن يأخذَ منهما المال، فلما قدما باعا فأُربحا، فلما دفعا ذلك إلى عمر، قال: أكُلَّ الجيش أَسلفَهُ مثل ما أسلفَكما؟ قالا: لا، فقال عمر بن الخطاب: ابنا أمير المؤمنين، فأسلفَكما، أدِّيا المال ورِبحه، فأما عبد الله: فسكت، وأما عبيد الله: فقال: ما ينبغي لكَ يا أمير المؤمنين هذا، لو نَقَصَ المال أو هَلَك لضمِنّاه، فقال عمر: أَدِّياه، فسكتَ عبد الله، وراجعه عُبَيدُ الله، فقال رجل من جلساءِ عمرَ: يا أمير المؤمنين، لو جعلتَه قِرَاضًا، فقال عمرُ: قد ⦗٢٩٤⦘ جعلتُه قِرَاضًا، فأخذ عمرُ رأسَ المال ونصف ربحه، وأخذ عبد الله وعبيد الله ابنا عمر بن الخطاب نِصْفَ ربح المال» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٦٨٧ و٦٨٨ في القراض، باب ما جاء في القراض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ، مع شرح الرزقاني (٣/٤٣٧) عن زيد بن أسلم، عن أبيه، فذكره.","vol":"10","page":293},{"text":"٧٨١٨ - (ط) العلاء بن عبد الرحمن - ﵀ - عن أبيه، عن جده: «أن عثمان بن عفان أعطاه مالًا قِراضًا يعملُ فيه على أَن الربح بينهما» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٦٨٨ في القراض، باب ما جاء في القراض، وفي سنده يعقوب المدني مولى الحرقة، وهو مجهول، ولكن يشهد له معنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٣/٤٣٩) عن العلاء بن عبد الرحمن، عن أبيه، عن جده، فذكره.","vol":"10","page":294},{"text":"<span data-type=\"title\" id=toc-1729>الكتاب الثامن: في القصص</span>\nقصة إبراهيم وإسماعيل وأمِّه ﵈\n٧٨١٩ - (خ) عبد الله بن عباس - ﵄ - من حديث أيوبَ بن أبي تميمة السَّختياني، وكثير بن كثير بن المطلب بن أبي وَداعة - يزيد أحدهما على الآخر - عن سعيد بن جبير، قال: قال ابن عباس: «أولُ ما اتخذَ النِّساءُ المِنْطَق: من قِبَلِ أم إسماعيل، اتخذت مِنْطَقًا - قال الأنصاريُّ عن ابن جريج (١) قال: أمَّا كثير بن كثير: فحدَّثني، قال: إني وعثمان بن أبي سليمان جلوسٌ مع سعيد بن جبير، فقال: ما هكذا حدَّثني ابنُ عباس، ولكنَّه قال: أقبل إبراهيم بإسماعيل وأمِّه وهي ترضعه، معها شَنَّة» لم يرفعه، ولم يزد الأنصاري على هذا.\nقال الحميديُّ في أول هذا الحديث عند البرقانيِّ: من حديث عبد الرزاق ⦗٢٩٦⦘ عن معمر عن أيوب، وكثير، ولم يذكر البخاري «أن سعيد بن جبير، قال: سلوني يا معشر الشباب، فإني قد أوشَكْتُ أن أذهبَ [من] بين أظهركم، فأكثر الناس مسألتَه، فقال له رجل: أصلحكَ الله، أَرأَيت هذا المقام، أَهُوَ كما [كنَّا] نتحدث؟ قال: وما كنت تتحدّث؟ قال: كنا نقول: إِن إِبراهيم ﵇ حين جاء عَرضت عليه امرأةُ إسماعيل النزولَ، فأَبَى أن ينزلَ، فجاءت بهذا الحجَر، فقال: ليس كذلك» (٢) .\nمن هاهنا ذكر البخاري عن أيوب، وكثير عن سعيد بن جبير، قال ابن عباس: «أول ما اتخذتِ النساءُ المِنْطَق: من قِبَل أُمِّ إسماعيل، اتخذت مِنْطَقًا لِتُعفّي أثرها على سارَة، ثم جاء بها إبراهيم وبابنها إسماعيل، وهِيَ تُرضعه حتى وضعها عند البيت، عند دَوحَةٍ فوق زمزمَ في أعلى المسجد، وليس بمكة يومئذ أَحد، وليس بها ماء، فوضعهما هناك، ووضع عندهما جِرابًا فيه تمر، وسِقاء فيه ماء، ثم قَفَّى إبراهيم مُنْطلقًا، فتَبعَته أمُّ إسماعيل، فقالت: يا إبراهيم، أين تذهبُ وتتركنا بهذا الوادي الذي ليس فيه أنيس (٣)، ولا شيء؟، فقالت له ذلك مِرَارًا، وجعل لا يلتفت إليها، فقالت له: آلله أمركَ بهذا؟ قال: نعم، قالت: إِذن لا يُضيِّعنا، ثم رجعتْ، فانطلق إبراهيم ﵇، حتى إذا كان عند الثنية - حيث لا يرونه ⦗٢٩٧⦘ استقبل بوجهه البيت، ثم دعا بهؤلاءِ الدعواتِ، فرفع يديه، فقال: ﴿رَبَّنا (٤) إِنِّي أسكنتُ من ذُرِّيَّتي بوادٍ غيرَ ذي زرعٍ﴾ - حتى بلغ - ﴿يشكرون﴾ [إبراهيم: ٣٧] وجَعَلَتْ أُمُّ إِسماعيل تُرْضِعُ إسماعيل، وتشربُ من ذلك الماء، حتى إذا نَفِد ما في السقاء عَطِشَتْ، وَعَطِش ابنُها، وجعلتْ تنظر إِليه يتلَوَّى - أو قال: يتلبَّط - فانطلقت كراهيةَ أن تنظر إليه، فوجدتِ الصفا أقرب جبل في الأرض يليها، فقامت عليه، ثم استقبلتِ الواديَ تنظر هل ترى أحدًا؟ فلم تر أحدًا، فهبطتْ من الصفا، حتى إذا بلغت الوادي رَفَعَتْ طرَف دِرْعها، ثم سَعَتْ سعيَ الإنسان المجهود، حتى جاوزت الوادي، ثم أتتِ المروَةَ، فقامت عليها، فنظرت، هل ترى أحدًا؟ فلم تر أحدًا، ففعلت ذلك سبع مرات - قال ابن عباس: قال النبيُّ - ﷺ-: فلذلك سَعَى الناس بينهما - فلما أشرفَتْ على المروة سمعتْ صوتًا، فقالت: صَه - تريد نفسها - ثم تسمَّعت فسمعت أيضًا، فقالت: قد أسمعتَ إن كان عندك غُواث، فإذا هي بالملَكِ عند موضِع زمزم، فبحث بعقَبِه - أو قال: بجناحه - حتى ظهر الماءُ، تُحوِّضه، وتقول بيدها هكذا، وجعلت تَغْرِفُ من الماء في سقائها، وهو يفورُ بعدما تغرف - وفي رواية: بقدر ما تغرف -» قال ابن عباس: قال النبيُّ - ﷺ-: «يَرْحَمُ الله أمَّ إسماعيل، لو تركت زمزم - أو قال: لو لم تغرِفْ من الماء - لكانت زمزمُ عينًا مَعِينًا، قال: فشربتْ وأرضعتْ ولدها، فقال لها ⦗٢٩٨⦘ المَلك: لا تخافوا الضيعةَ، فإن هاهنا بيتًا لله، يبنيه هذا الغلام وأبوه، وإن الله لا يُضِيع [أهله]، وكان البيتُ مرتفعًا من الأرض كالرَّابية، تأتيه السيول، فتأْخذ عن يمينه، وعن شماله، فكانت كذلك، حتى مرَّتْ بهم رُفقةُ من جُرْهُم - أو أهلُ بيت من جرهم - مُقْبِلين من طريق كَدَاء، فنزلوا في أسفل مكة، فرأوا طائرًا عائفًا، فقالوا: إنَّ هذا الطائر لَيَدُورُ على ماء، لَعَهْدُنا بهذا الوادي وما فيه ماء، فأرسلوا جَرِيًَّا أو جَرِيَّيْنِ، فإذا هم بالماء، فرجعوا فأخبروهم، فأقبلوا - وأُمُّ إسماعيل عند الماء - فقالوا: أتَأْذنين لنا أن ننزلَ عندَكِ؟ قالت: نعم، ولكن لاحقَّ لكم في الماء، قالوا: نعم. قال ابن عباس: قال النبيُّ - ﷺ-: فألفَى ذلك أمَّ إسماعيل وهي تُحب الأُنْس، فنزلوا فأرسلوا إلى أهليهم، فنزلوا معهم، حتى إذا كان بها أهلُ أبيات منهم، وشَبَّ الغلام - وتعلم العربية منهم، وأنفسَهَم وأعجبهم حين شَبَّ - فلما أدركَ زوَّجوه امرأة منهم، وماتت أُمُّ إسماعيل، فجاء إبراهيم، بعدما تزوج إسماعيل، يطالع تَركته، فلم يجد إسماعيل، فسأل امرأتَه عنه؟ فقالت: خرج يبتغي لنا - وفي رواية: ذَهَبَ يصيد - ثم سألها عن عَيْشهم وهيئتهم؟ فقالت: نحن بِشَرٍّ، نحن في ضِيق وشِدَّة، وشكتْ إليه، قال: فإذا جاء زوجُكِ فاقْرَئي ﵇، وقولي له: يُغَيِّرْ عَتَبَة بابه، فلما جاء إسماعيل كأنه آنَس شيئًا، فقال: هل جاءكم من أحد؟ قالت: نعم، جاءنا شيخ كذا وكذا، فسألنا عنكَ، ⦗٢٩٩⦘ فأخبرتُهُ، فسألني: كيف عيشُنا؟ فأخبرتُه: أَنَّا في جَهد وشدة، قال: فهل أوصاكِ بشيء؟ قالت: نعم، أمرني أن أقرأ عليك السلام، ويقول لك: غَيِّر عَتَبَةَ بَابِكَ، قال: ذاكَ أبي، وقد أمرني أن أفارقَكِ، الحَقي بأهلِكِ، فطلَّقها، وتزوَّجَ منهم أخرى، فلبثَ عنهم إبراهيمُ ما شاء الله أن يلبثَ، ثم أتاهم بعدُ، فلم يجده، فدخل على امرأته، فسأل عنه؟ قالت: خَرَج يبتغي لنا، قال: كيف أنتم؟ وسألها عن عيشهم وهيئتهم، فقالت: نحن بخير وسَعَة، وأثنتْ على الله ﷿، فقال: ما طعامُكم؟ قالت: اللحم، قال: فما شرابكم؟ قالت: الماءُ، قال: اللهم بارك لهم في اللحم والماء، قال النبيُّ - ﷺ-: ولم يكن لهم يومئذ حَبّ، ولو كان لهم دعا لهم فيه، قال: فهما لا يخلو عليهما أحد بغير مكة إلا لم يوافقاه - وفي رواية: فجاء فقال: أين إسماعيل؟ فقالت امرأتُه: ذهب يصيد، فقالتْ امرأته: ألا تنزل فتَطْعَمَ وتَشرَبَ؟ قال: فما طعامكم، وما شرابكم؟ قالت: طَعامُنا اللحم، وشرابنا الماء، قال: اللهم بارك لهم في طعامهم وشرابهم، قال: فقال أبو القاسم - ﷺ-: بركة دعوة إبراهيم - رجع إلى ما في الإسناد الأول - قال: فإذا جاء زوجُكِ فاقْرئي ﵇، ومُرِيه يُثْبِتْ عَتَبَةَ بابه، فلما جاء إسماعيل، قال: هل أتاكم من أحد؟ قالت: نعم، أتانا شيخ حَسَن الهيئة - وأثنت عليه - فسألني عنكَ؟ فأخبرته، فسألني، كيف عيشنا؟ فأخبرته أنَّا بخير، قال: فأوصاكِ بشيء؟ قالتْ: نعم، يقرأ عليك ⦗٣٠٠⦘ السلام، ويأمرك أن تُثبتَ عتبة بابك، قال: ذاكَ أبي، وأنتِ العتبةُ، أمَرني أن أُمْسِكَكِ، ثم لبث عنهم ما شاء الله، ثم جاء بعد ذلك وإسماعيل يَبرِي نَبْلًا له تحت دَوحة قريبًا من زمزم، فلما رآه قام إليه، فصنعا كما يصنع الوالد بالولد، والولد بالوالد، ثم قال: يا إسماعيل، إن الله أمَرَني بأمْر، قال: فاصنع ما أمرك ربُّك، قال: وتُعينُني؟ قال: وأُعينُك، قال: فإن الله أمرني أن أبنيَ بيتًا هاهنا - وأشار إلى أكَمة مرتفعة على ما حَولها - فعِنْدَ ذلك رَفَعَ القواعدَ من البيت، فجعل إسماعيل يأْتي بالحجارة، وإبراهيم يبني، حتى إذا ارتفع البناءُ جاء إبراهيم بهذا الحجر فوضعه له، فقام عليه وهو يبني، وإسماعيل يناوله الحجارة، وهما يقولان: ﴿رَبَّنا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السميعُ العَليمُ﴾ [البقرة: ١٢٧] قال: فجعلا يبنيان، حتى يدورا حول البيت، وهما يقولان: ﴿رَبَّنا تقبلْ مِنَّا إِنَّكَ أَنتَ السميعُ العَليم﴾» . وفي رواية: عن إبراهيم بن نافع عن كثير بن كثير، عن سعيد بن جبير، عن ابن عباس قال: لما كان من أمر إبراهيم ومن أهله ما كان: خرج بإسماعيل، وأم إسماعيل، ومعهم شَنَّة فيها ماء، فجعلتْ أُمُّ إسماعيل تشرب من الشَّنَّةِ، فيَدِرّ لبنها على صَبِيِّها، حتى قَدِمَ مكة، فوضعها تحت دوحة، ثم رجع إبراهيم إلى أهله، فاتَبَعَتْه أم إسماعيل، حتى لما بلغوا كَدَاءَ، نادته من ورائه: يا إبراهيم، إلى مَنْ تتركنا؟ قال: إلى الله، قالت: رضيتُ ⦗٣٠١⦘\nبالله، قال: فرجعتْ، فجعلتْ تشربُ من الشَّنَّة، ويَدِرّ لبنها على صَبيِّها، حتى لما فَني الماءُ، قالت: لو ذهبتُ فنظرتُ، لعلي أُحِسُّ أحدًا، قال: فذهبتْ، فَصَعدَتِ الصَّفا، فنظرتْ ونظرتْ هل تُحِسُّ أحدًا؟ فلم تُحِسَّ [أحدًا]، فلما بَلغتِ الواديَ سَعَتْ، وأتتْ المروةَ، وفعلتْ ذلك أَشْواطًا، ثم قالت: لو ذهبتُ فنظرتُ ما يفعل الصبيُّ؟ فذهبتْ، فنظرتْ، فإذا هو على حاله كأنه يَنْشَغُ للموت، فلم تُقِرَّها نفسُها، فقالت: لو ذهبت، فنظرتُ، لعلي أُحِسُّ أحدًا؟ فذهَبَتْ، فَصَعِدَت الصفا، فنظرتْ ونظرتْ، فلم تحسَّ أحدًا، حتى أتَمَّتْ سبعًا، ثم قالت: لو ذَهبتُ فنظرتُ ما فعل؟ فإذا هي بصوت، فقالت: أغِثْ إن كان عندك خير، فإذا جبريل، قال: فقال بِعَقِبه هكذا - وغَمَزَ بعقبه على الأرض - فانبثقَ الماءُ، فَدُهِشَتْ أم إسماعيل، فجعلت تَحْفِن - وفي أخرى: تحفِر - ولو تركَتْهُ كان الماء ظاهرًا، وكان عَيْنًا مَعِينًا ... وذكر الحديث بطوله نحوه، أو قريبًا منه، والأول أتم - إلى قوله: فوافى إسماعيلَ من وراءِ زمزم يصلح نَبْلًا له، فقال: يا إسماعيل، إن ربك أمرني أن أبني له بيتًا، قال: أطع ربك، قال: إِنه قد أمرني أن تعينني عليه، قال: إذن أفعل - أو كما قال – فقاما، فجعل إبراهيم يبني، وإسماعيل يناوله الحجارة ويقولان: ﴿رَبَّنا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السميعُ العَليمُ﴾ حتى ارتفع البناءُ، وضَعُفَ الشيخُ عن نقل الحجارة، فقام على حَجَرِ المقام، فجعل يناوله ⦗٣٠٢⦘ الحجارة، ويقولان: ﴿رَبَّنا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السميعُ العليمُ﴾ .\nوأخرج في رواية طرفًا منه: قال النبيُّ - ﷺ-: «يرحم الله أم إسماعيل، لولا أنها عَجِلَتْ لكان زمزمُ عينًا مَعينًا» أخرجه البخاري (٥) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِنطَق): هو ما تشد به المرأة وسطها عند عمل الأشغال لترفع ثوبها، وهو أيضًا النطاق.\n(شَنَّة) الشَنَّة: القربة البالية يكون فيها الماء.\n(دَوْحة) الدَّوحة: الشجرة العظيمة، وجمعها الدوح.\n(قفَّى) الرجل: إذا ولاك قفاه راجعًا عنك.\n(الثنية): الطريق في العقبة، وقيل: هو المرتفع من الأرض فيها.\n(التلبُّط): الاضطراب والتقلُّب ظهرًا لِبَطْنٍ.\n(صه) اسكت، وقوله: تريد: «تَعني نفسها» معناه: لما سمعت الصوت سكّتت نفسها لتتحققه.\n(غواث) الغواث والغياث والغوث: المعونة، وإجابة المستغيث.\n(تحوِّضه) أي: تجعل له حوضًا يجتمع فيه الماء.\n(معينا) المعين: الماء الظاهر الجاري الذي لا يتعذَّر أخذه. ⦗٣٠٣⦘\n(الضيعة): الضياع والحاجة.\n(كَداء) بالفتح والمد: الثنية من أعلى مكة مما يلي المقابر، وبالضم والقصر: من أسفلها مما يلي باب العمرة. (عائفًا) العائف: المتردِّد حول الماء.\n(الجريُّ): الرسول والوكيل.\n(وأنْفَسَهم) أي: صار عندهم نفيسًا مرغوبًا فيه.\n(تَرْكته) التركة: بسكون الراء - ولد الإنسان، وهو في الأصل: بيضة النعام، هكذا قاله الزمخشري في \" الفائق \"، ولو روى بكسر الراء، لكان وجهًا، والتركة: اسم للشيء المتروك.\n(يبتغي لنا) قولها: يبتغي لنا: يطلب لنا الرزق ويسعى فيه.\n(آنس) شيئًا أي: أبصر شيئًا، وأراد: كأنه رأى أثر أبيه وبركة قدومه.\n(أكمة) الأكمة: ما ارتفع من الأرض كالرابية.\n(النشغ): الشهيق، حتى يكاد يبلغ له الغشي، يقال: نشغ ينشغ نشغًا، وإنما يفعل الإنسان ذلك أسفًا على صاحبه وشوقًا إليه، وقيل: نشغ الصبي: إذا امتص بفيه.\n(انبثاق) الماء: انفتاحه وجريه.\n_________\n(١) قوله: \" قال الأنصاري عن ابن جريج ... إلى قوله: معها شنة \" قال الحافظ في \" الفتح \": هكذا ساقه مختصرًا ومعلقًا، وقد وصله أبو نعيم في \" المستخرج \" عن فاروق الخطابي عن عبد العزيز بن معاوية عن الأنصاري، وهو محمد بن عبد الله، لكنه أورده مختصرًا أيضًا، وكذلك أخرجه عمر بن شبة في \" كتاب مكة \" عن محمد بن عبد الله الأنصاري.\n(٢) قال الحافظ في \" الفتح \": ورواه الأزرقي من طريق مسلم بن خالد الزنجي، والفاكهي من طريق محمد بن جشعم كلاهما عن ابن جريج، وأخرجه الإسماعيلي من طرق عن معمر.\n(٣) وفي بعض النسخ: إنس.\n(٤) في رواية الكشميهني: رب، والرواية التي أثبتناها هي الموافقة للتلاوة.\n(٥) رواه البخاري ٦ / ٢٨٢ - ٢٨٨ في الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٥٣) (٢٢٨٥) قال: حدثنا عفان، قال: حدثنا حماد، قال: أخبرنا عطاء بن السائب. وفي (١/٣٤٧) (٣٢٥٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب، وكثير بن كثير بن المطلب بن أبي وداعة. والبخاري (٣/١٤٧ و٤/١٧٢) قال: حدثنا عبد الله بن محمد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب، وكثير بن كثير. وفي (٤/١٧٢) قال: حدثني أحمد بن سعيد أبو عبد الله، قال: حدثنا وهب بن جرير، عن أبيه، عن أيوب، عن عبد الله بن سعيد بن جبير مختصرا. وفي (٤/١٧٥) قال: حدثنا عبد الله بن محمد، قال: حدثنا أبو عامر عبد الملك بن عمرو، قال: حدثنا إبراهيم بن نافع، عن كثير بن كثير. والنسائي في الكبرى تحفة الأشراف (٥٦٠٠) عن محمد بن عبد الأعلى، عن محمد بن ثور، عن معمر، عن أيوب، وكثير بن كثير. (ح) وعن محمد بن عبد الله بن المبارك المخرمي، عن أبي عامر العقدي، وعثمان بن عمر.\nكلاهما - عن إبراهيم بن نافع، عن كثير بن كثير.\nأربعتهم - عطاء بن السائب، وأيوب، وكثير، وعبد الله بن سعيد - عن سعيد بن جبير، فذكره.\nأخرجه أحمد (١/٣٦٠) (٣٣٩٠) قال: حدثنا إسماعيل، قال: حدثنا أيوب، قال: أنبئت عن سعيد بن جبير، فذكره. مختصرا.","vol":"10","page":295},{"text":"<span data-type=\"title\" id=toc-1730>أصحاب الأخدود</span>\n٧٨٢٠ - (م ت) صهيب - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «كانَ مَلِك فيمن كان قبلَكم، وكان له ساحِر، فلما كَبِرَ قال للملك: إِني قد كَبِرْتُ، فابعثْ إليَّ غلامًا أُعلِّمه السحر، فبعث إِليه غلامًا يُعلّمه، وكان في طريقه إذا سَلَك راهب، فقعد إِليه وسمع كلامه، فكان إذا أتى السَّاحر مرَّ بالراهب وقعد إليه، فإذا أتى الساحر ضربه، فشكا ذلك إلى الراهب، فقال: إذا خشيتَ الساحر فقل: حبسني أهلي، وإذا خشيتَ أهلك، فقل: حبسني الساحر، فبينما هو كذلك إذْ أتى على دابَّة عظيمة قد حبستِ الناسَ، فقال: اليومَ أعلمُ: السَّاحرُ أفضل، أم الراهبُ أفضل؟ فأخذ حجرًا، فقال: اللهمَّ إنْ كان أمرُ الراهب أحبَّ إليك من أمر الساحر فاقتلْ هذه الدَّابة، حتى يمضيَ الناسُ، فرماها، فقتَلها، ومضى الناسُ، فأتى الراهبَ فأخبره، فقال له [الراهب]: أيْ بُنَيَّ، أنتَ اليومَ أفضلُ مني، وقد بلغَ مِن أمْرِك ما أرى، وإِنَّك ستُبْتَلى، فإن ابتُليتَ فلا تدلَّ علي، وكان الغلامُ يُبرِئ الأكمَه والأبرصَ، ويداوي الناسَ من سائر الأدْواء، فسمع جليس للملك - كان قد عمي - فأتاه بهدايا كثيرة، فقال: ما هاهنا لك أجمعُ إن أنت شَفَيتَني، قال: إِني لا أشفي أحدًا، إنما يشفي الله ﷿، فإن آمَنْتَ بالله دعوتُ الله فشفاك، فآمَنَ به، فشفاه الله،\nفأتى الملك، فجلسَ إليه كما كان يجلس، ⦗٣٠٥⦘ فقال له الملِك: مَنْ رَدَّ عليك بَصرَك؟ قال: ربي، قال: ولك رَبّ غيري؟، قال: ربي وربُّكَ [الله]، فأخذه، فلم يزلْ يعذِّبُهُ، حتى دلَّ على الغلام، فجيء بالغلام، فقال له الملك: أي بُنَيَّ، قد بلغ من سحْرِكَ ما تُبْرِئ الأكمَه والأبرصَ، وتفعلُ وتفعلُ؟ قال: فقال: إني لا أشفي أحدًا، إِنما يشفي الله، فأخذه، فلم يزلْ يعذِّبُه، حتى دَلَّ على الراهب، فجيء بالراهب، فقيل له: ارجع عن دِينِكَ، فأبى، فدعا بالمنشار، فوضَع المنشار على مَفْرِق رأسه، فشقَّه به حتى وقع شِقَّاهُ، [ثم جيء بجليس الملك، فقيل له: ارجع عن دِينك، فأبى، فَوَضع المنشار في مَفْرِق رأسه، فشقّه به حتى وقع شقاه] ثم جيء بالغلام، فقيل له: ارجع عن دِينِكَ، فأبى، فدفعه إلى نَفَر من أصحابه، فقال: اذهبوا به إلى جبل كذا وكذا، فاصعَدوا به الجبل، فإذا بلغتم ذِرْوَته، فإن رجع عن دِينه، وإلا فاطرحوه، فذهبوا به، فصَعِدوا به الجبل، فقال: اللهم اكفنيهم بما شئتَ، فرجف بهم الجبلُ فسقطوا، وجاء يمشي إلى الملك، فقال له الملك: ما فعل أصحابك؟ قال: كفانيهم الله، فدفعه إلى نفر من أصحابه، فقال: اذهبوا به فاحملوه في قُرْقُور، وتوسّطوا به البحر، فإن رَجَعَ عن دِينه، وإلا فاقذفوه، فذهبوا به، فقال: اللهم اكفنيهم بما شئتَ، فانكفأَتْ بهم السفينةُ، فغَرِقُوا، وجاء يمشي إلى الملك، فقال له الملك: ما فعل أصحابك؟ قال: كفانيهم الله، فقال للملك: إنكَ لستَ بقاتلي حتى تفعلَ ⦗٣٠٦⦘ ما آمرك به، قال: ما هو؟ قال: تجمع الناس في صعيد واحد، وتصلُبُني على جِذْع، ثم خذْ سَهْمًا من كِنانتي، ثم ضَع السهم في كَبِدِ القوس، ثم قل: بسم الله ربِّ الغلام، ثم ارمِ، فإنك إذا فعلتَ ذلك قتلتني، فجمع الناسَ في صعيد واحد، وصلبه على جذع، وأخذ سهمًا من كنانته، ثم وضع السهم في كَبِدِ القوس، ثم قال: بسم الله ربِّ الغلام، ثم رماه، فوقع السهم في صُدغِهِ، فوضع يده في صُدغه، في موضِعِ السهم، فمات، فقال الناسُ: آمنَّا بربِّ الغلام، آمنَّا بربِّ الغلام، آمنا برب الغلام، فأُتِيَ الملكُ، فقيل له: أرأيتَ ما كنت تحذر؟ قَدْ والله نزلَ بكَ حَذَرك، قد آمن الناسُ، فأَمر بالأخدود بأفواه السكك، فخُدَّتْ، وأَضْرَم فيها النيرانَ، وقال: من لم يرجع عن دينه فأقحموه (١) فيها - أو قيل له: اقْتَحِم - ففعلوا، حتى جاءت امرأة، ومعها صبيّ لها، فتقاعَسَتْ أن تقع فيها، فقال لها الغلام: يا أُمّه، اصبري، فإنكِ على الحق» هذه رواية مسلم.\nوفي رواية الترمذي قال: «كان رسولُ الله - ﷺ-: إذا صلى العصر هَمَسَ - والهمس في بعضهم قولهم: تَحرُّك شفتيه، كأنه يتكلم - فقيل [له]: يا رسولَ الله، إنك إذا صَلَّيتَ العصر همستَ؟ قال: إن نبيًّا من الأنبياء كان أُعجِبَ بأُمَّتِه، قال: مَنْ يقوم لهؤلاء؟ فأوحى الله إليه: أن خَيِّرْهُمْ بين أن ⦗٣٠٧⦘ أنتقِمَ منهم، وبين أن أسَلِّطَ عليهم عَدُوَّهم، فاختاروا النِّقمة، فسَلَّطَ الله عليهم الموتَ، فماتَ في يوم سبعون ألفًا» .\nوكان إذا حدَّث بهذا الحديث حدَّث بهذا الحديث الآخر، قال: «كان ملك من الملوكِ، وكان لذلك الملك كاهِن يَكْهَنُ له، فقال الكاهن: انظروا لي غلامًا فَهِمًا - أو قال: فَطِنًا - لَقِنًا فأُعلّمه عِلْمي [هذا]، فإني أخافُ أن أموتَ، فَيَنْقَطِعَ مِنكم هذا العلم، ولا يكونَ فيكم مَنْ يَعْلَمُهُ، قال: فنظروا له على ما وَصَفَ، فأمروه أن يَحْضُرَ ذلك الكاهِن، وأن يختلف إليه، فجعل يختلف إليه، وكان على طريق الغلام راهب في صَوْمَعَة - قال معمر (٢): أحْسِبُ أنَّ أصحاب الصوامع كانوا يومئذ مسلمين - قال: فجعل الغلامُ يسأل ذلك الراهبَ كلَّما مرَّ به، فلم يزل حتى أخبره، فقال: إنما أعبد الله، قال: فجعل الغلام يمكثُ عند الراهب، ويبطئ عن الكاهن، فأرسل الكاهِنُ إلى أهل الغلام: أنه لا يكادُ يحضُرني، فأخبر الغلامُ الراهِبَ بذلك، فقال له الراهب: أين كنتَ؟ فأخبرهم أنَّكَ كنتَ عند الكاهِنِ، قال: فبينما الغلام على ذلك، إذ مَرَّ بجماعة من الناس كثير، قد حَبَسَتْهُمْ دابة - فقال بعضهم: إن تلكَ الدابةَ كانت أسَدًا - فأخذ الغلامُ حَجَرًا، فقال: اللهمَّ إن كان ما يقول الراهب حقًا، فأَسأَلك أن أقْتُلَهُ، ثم رَمَى به، فقتل الدابة، فقال الناس: مَنْ ⦗٣٠٨⦘ قتلها؟ فقالوا: الغلام، ففزِع الناسُ، وقالوا: قد عَلِمَ هذا الغلامُ علمًا لم يعلمْه أحد، قال: فسمع به أعمى، فقال له: إن أنتَ رددتَ بصري، فلك كذا وكذا، قال: لا أُرِيد منك هذا، ولكن أرأيتَ إن رَجَعَ إليك بصرُك أتؤمنُ بالذي ردَّه عليك؟ قال: نعم، قال: فدعا الله، فردَّ عليه بَصَرُه، فآمَنَ الأعْمَى، فبلغ الملكَ أمرهُم، فدعاهم، فأُتِيَ بهم، فقال: لأقْتُلَنَّ كُلَّ واحد منكم قِتْلَة لا أقْتُلُ بها صاحبه، فأمر بالراهب والرجل الذي كان أعمى، فوضع المنشار على مفرِق أحدهما فقتله، وقَتل الآخرِ بِقِتْلَة أخرى،\nثم أَمَرَ بالغلام، فقال: انطلِقوا به إلى جبل كذا وكذا، فأَلقوهُ من رأسه، فانطَلقوا به إلى ذلك الجبل، فلما انتهَوْا إلى ذلك المكان الذي أرادوا أن يُلقُوهُ منه، جعلوا يتهافتون من ذلك الجبل، ويَتَرَدَّوْنَ، حتى لم يبق منهم إلا الغلام، ثم رجع، فأمر به الملك أن ينطلقوا به إلى البحر فيلقوه فيه، فانطلقوا به إلى البحر، فغرَّق الله الذين كانوا معه، وأنجاه، فقال الغلام للملك: إنَّكَ لا تقتلني حتى تصلُبني وترميَني، وتقول إذا رميتني: بسم الله ربِّ هذا الغلام، قال: فأمر به فصلب، ثم رماه فقال: بسم الله رب هذا الغلام، قال: فوضع الغلام يده على صُدغِه حين رُمِيَ، ثم مات، فقال الناسُ: لقد عَلِمَ هذا الغلامُ علمًا ما علمه أحد، فإنا نؤمن برب هذا الغلام، قال: فقيل للملك: أجَزِعْتَ أن خالَفَكَ ثلاثة؟ فهذا العالَمُ كلُّهم قد خالَفُوك، قال: فخَدَّ أخْدُودًا ثم ألقى فيها الحطبَ والنارَ، ثم جمع الناسَ، فقال: مَنْ رَجَعَ عن دِينه تركناه ⦗٣٠٩⦘ ومن لم يرجع ألقيناه في النار، فجعل يُلقيهم في تلك الأخدود، قال: يقول الله ﵎: ﴿قُتِلَ أصحابُ الأخدود. النارِ ذاتِ الوَقُودِ﴾ - حتى بلغ - ﴿العَزِيزِ الحميدِ﴾ [البروج: ٤ - ٨] قال: فأما الغلام، فإنه دُفن، قال: فيذكر أنه أُخْرِجَ في زَمن عمر بن الخطاب وإصبَعُهُ على صُدْغهِ، كما وضعها حين قُتِلَ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالمنشار) أشَرْتُ الخشبة بالمنشار: إذا شققتَها، ووشرتُها بالميشار - غير مهموز - لغة فيه، والميشار والمنشار سواء.\n(قُرقُور) القُرقُور: سفينة صغيرة.\n(فانكفأت) السفينة: أي انقلبت، ومنه: كفأتُ القدر: إذا كببتَها.\n(الصعيد): وجه الأرض، وأراد: أنه جمعهم في أرض واحدة منبسطةٍ ليشاهدوه.\n(من كنانتي) الكنانة: الجعبة التي يكون فيها النشاب.\n(كبد القوس): وسطها، والمراد به: موضع السهم من الوَتَرِ والقوس.\n(بالأخدود) الأُخدود: الشق في الأرض، وجمعه الأخاديد. ⦗٣١٠⦘\n(السكك) جمع سِكة، وهي الطريق.\n(أضْرَمتُ) النار: إذا أوقدتَها وأثرتَها.\n(اقتحم) الاقتحام: الوقوع في الشيء من غير رؤية ولا تَثَبُّتٍ.\n(فتقاعست) التقاعس: التأخُّر والمشي إلى وراء.\n(الهمس): الكلام الخفيُّ الذي لا يكاد يسمع.\n(اللقِن): الرجل الفَهِم الذكيُّ.\n(التهافت): الوقوعُ في الشيء مثل التساقط.\n_________\n(١) وفي بعض النسخ: فأحموه.\n(٢) أحد الرواة.\n(٣) رواه مسلم رقم (٣٠٠٥) في الزهد والرقائق، باب قصة أصحاب الأخدود والساحر والراهب والغلام، والترمذي رقم (٣٣٣٧) في التفسير، باب ومن سورة البروج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٦/١٦) قال: حدثنا عفان. ومسلم (٨/٢٢٩) قال: حدثنا هداب بن خالد. والنسائي في الكبرى تحفة الأشراف (٤٩٦٩) عن أحمد بن سليمان، عن عفان.\nكلاهما - عفان، وهداب - قالا: حدثنا حماد بن سلمة.\n٢- وأخرجه الترمذي (٣٣٤٠) قال: حدثنا محمود بن غيلان، وعبد بن حميد -المعنى واحد- قالا: حدثنا عبد الرزاق، عن معمر.\nكلاهما - حماد، ومعمر - عن ثابت، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"10","page":304},{"text":"<span data-type=\"title\" id=toc-1731>الأطفال المتكلمون في المهد</span>\n٧٨٢١ - (خ م) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «لم يتكلَّمْ في المهد إلا ثلاثة: عيسى بن مريم، وصاحب جُرَيج، وكان جريجُ رَجُلًا عابدًا، فاتخذ صومعة، فكان فيها، فأتته أُمُّهُ وهو يصلّي، فقالت: يا جريج، فقال: يا ربِّ، أُمِّي وصلاتي، فأقبل على صَلاتِه، فانْصَرَفَتْ، فلما كان من الغَدِ، أتته وهو يُصَلِّي، فقالتْ: يا جريج، فقال: يا ربِّ، أُمِّي وصلاتي، فأقبل على صلاته، [فانصرفَتْ]، فلما كان من الغَدِ أتته وهو يصلِّي، فقالت: يا جريج، فقال: يا ربِّ، أُمي وصلاتي، فأقبل على صلاته، فقالت: اللهمَّ لا تُمِتْهُ حتى ينظرَ إلى وجوهِ المومِسات، فتذاكر بنو إسرائيل جريجًا وعبادَتَه ⦗٣١١⦘ وكانت امرأة بغيّ يتمثَّل بحسنها، فقالت: إن شئتم لأَفْتِنَنَّهُ [لكم]، قال: فتعرَّضَتْ له، فلم يَلْتَفِتْ إليها، فأتت رَاعيًا كان يأوي إلى صومعتِهِ، فأمكنَتْهُ من نفسها، فوقع عليها، فَحَمَلَتْ، فلما وَلَدَتْ، قالت: هُوَ مِنْ جُرَيج، فأَتَوْهُ، فاستنزلوه، وهدَمُوا صومَعتَهُ، وجعلوا يضربونه، فقال: ما شأنُكم؟ قالوا: زنيتَ بهذه البغيِّ، فَوَلَدَتْ منك، فقال: أين الصبيُّ؟ فجاؤوا به، فقال: دَعُوني أُصَلِّي، فصلَّى، فلما انصرف أتى الصبيُّ فطعنَ في بطنه، وقال: يا غُلام، مَنْ أبوك؟ فقال: فلانُ الراعي، قال: فأقبلوا على جريج يُقبِّلونه، ويتمَسَّحُون به، وقالوا: نبني صومعتَكَ من ذَهَب، قال: لا، أعيدوها من لَبِن كما كانت، ففعلوا، وبينا صَبيّ يرضَعُ من أُمِّه، فمرَّ رَجُل راكب على دابَّة فَارِهَة وشارة حَسنَة، فقالت أُمُّه: اللهم اجعل ابني مثل هذا، فترك الثديَ، وأقْبَلَ إليه، فنظر إليه، فقال: اللهم لا تجعلني مثله، ثم أقبل على ثديه، فجعل يرتضع - قال: فكأني أنظر إِلى رسولِ الله - ﷺ- وهو يحكي ارتضاعه بإِصبعه السبابة في فيه، فجعل يَمُصُّها - قال: ومَرُّوا بجارية وهم يضربونها، ويقولون: زنيتِ، سَرَقْتِ، وهي تقول: حسبي الله ونعم الوكيل، فقالت أُمُّه: اللهم لا تجعل ابني مثلها، فترك الرضاع، ونظر إِليها، فقال: اللهم اجعلني مثلها، فهناك تراجعا الحديث، فقالت: [حَلْقَى] (١) !! مَرَّ رَجُل حَسنُ الهيئة، فقلتُ: اللهم اجعل ابني مثلَه، فقلتَ: اللهمَّ لا تجعلني ⦗٣١٢⦘ مثلَه، ومَرُّوا بهذه الأمَة وهم يضربونها، ويقولون: زنيتِ، سرقْتِ، فقلتُ: اللهم لا تَجْعل ابني مثلها، فقلتَ: اللهمَّ اجعلني مثلها؟ ! فقال: إن ذلك الرجل كان جبَّارًا، فقلتُ: اللهمَّ لا تجعلني مثلَه، وإنَّ هذه يقولون لها: زنيتِ، ولم تزن، وسرقتِ ولم تسْرِق، فقلت: اللهم اجعلني مثلها» هذا لفظ حديث مسلم.\nوأخرج البخاري حديث المرأة وابنها خاصة، قال: «بَيْنا امرأة تُرضِع ابنًا لها، إذ مَرَّ راكب وهي تُرضعه، فقالت: اللهم لا تمت ابني حتى يكونَ مثل هذا، فقال: اللهم لا تجعلني مثلَه، ثم رجع في الثدي، ومُرَّ بامرأة تُجَرَّرُ، ويُلعَبُ بها، فقال: اللهم اجعلني مثلها، فقال: أمَّا الراكب، [فإنه] كافِر، وأمَّا المرأة، فإنه يقال لها: تزني، وتقول: حَسْبيَ الله، ويقولون: تَسرق، وتقول: حَسْبيَ الله» .\nوأخرج أيضًا حديث جريج وأُمِّه تعليقًا، قال: [قال رسولُ الله - ﷺ-]: «نادتِ امرأة ابنَها وهو في صومعة له، قالت: يا جُريَج، قال: اللهم أُمي وصلاتي، فقالت: يا جريج، فقال: اللهم أمي وصلاتي، قالت: يا جريج، قال: اللهم أُمي وصلاتي، قالت: اللهم لا يموت جريج حتى ينظر في وجوه المياميس، وكانت تأوي إلى صومعته راعية ترعَى الغنم، فولدت، فقيل لها: ممن هذا الولد؟ قالت: من جريج، نزل من صومعته، قال جريج: أين هذه ⦗٣١٣⦘ التي تزعم أن ولدها لي؟ قال: يا بابوس، مَنْ أبوكَ؟ قال: راعي الغنم» .\nوأخرج مسلم أيضًا منه طرفًا في جريج خاصة، قال: «كان جريج يتعبَّد في صومعة، فجاءت أُمُّه - قال حميد بن هلال: فوصف لنا أبو رافع صفة أبي هريرة لصفة رسولِ الله - ﷺ- أمَّه حين دَعَته، كيف جعلتْ كَفها فوق حاجبها، ثم رفعت رأسها إليه تدعوه – فقالت: يا جريج، أنا أُمُّك كلِّمني، فصادَفتهُ يصلِّي، فقال: اللهم أُمِّي وصلاتي، فاختار صلاته، [فرجَعَتْ، ثم عادت في الثانية، فقالت: يا جريج، أنا أُمُّك، فكلِّمني، قال: اللهم أُمي وصلاتي، فاختار صلاته]، فقالت: اللهم إن هذا جريج، وهو ابني وإني كلّمتُهُ، فأبى أنْ يكلِّمني، فلا تُمِتهُ حتى تُرِيَهُ المومساتِ، قال: ولو دَعتْ عليه أن يُفْتَنَ لَفُتِنَ، قال: وكان راعِي ضأن يأوي إلى دَيْرِهِ، قال: فخرجت امرأة من القرية، فوقع عليها الراعي، فحملَت، فَوَلَدَتْ غلامًا، فقيل لها: ما هذا؟ قالت: مِنْ صاحبِ هذا الديرِ، قال: فجاؤوا بفؤوسهم ومساحيهم، فَنَادَوْهُ، فصادفُوه يُصلِّي، فلم يكلِّمهم، فأخذوا يَهْدِمُونَ ديْرَه، فلما رأى ذلك، نزل إليهم، فقالوا له: سَلْ هذه، قال: فتبسم، ثم مَسَحَ رأس الصبيِّ، فقال: مَنْ أبوك؟ قال: [أبي] راعي الضأن، فلما سمِعوا ذلك، قالوا: نبني ما هَدَمْنَا من دَيْرِكَ بالذهب والفضة؟ قال: لا، ولكن ⦗٣١٤⦘ أعيدوه ترابًا كما كان، ثم علاه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المومسات): الزواني، جمع مومسة، وهي الفاجرة، والمياميس كذلك.\n(والبغيُّ): الزانية أيضًا.\n(يُتمثَّل بحسنها) أي يعجب به، ويقال لكل من يستحسن: هذا مثل فلانة في الحسن.\n(والشارة الحسنة): جمال الظاهر في الهيئة والملبس والمركب ونحو ذلك.\n(الجبَّار): العاتي المتكبِّر القاهر للناس.\n(يا بابوس) كلمة تقال للصغير، كذا قاله الحميدي، وقال الهروي: قال ابن الأعرابي: البابوس: الصبي الرضيع، قال: وقد جاء هذا الحرف في شعر ابن الأحمر، ولم يعرف في شعر غيره، والحرف غير مهموز.\n(ومساحيهم) المساحي جمع مَسحاة، وهي المجرفة التي رأسها من حديد.\n_________\n(١) أي أصابه الله تعالى بوجع في حلقه.\n(٢) رواه البخاري ٦ / ٣٧١ في الأنبياء، باب ما ذكر عن بني إسرائيل، وتعليقًا ٣ / ٦٣ في الصلاة، باب إذا دعت الأم ولدها في الصلاة، قال الحافظ في \" الفتح \": وصله الإسماعيلي من طريق عاصم بن علي أحد شيوخ البخاري عن الليث مطولًا، ومسلم رقم (٢٥٥٠) في البر والصلة، باب تقديم بر الوالدين على التطوع بالصلاة وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٧) قال: حدثنا وهب بن جرير. وفي (٢/٣٠٨) قال: حدثنا حسين بن محمد. والبخاري (٣/١٧٩ و٤/٢٠١) قال: حدثنا مسلم بن إبراهيم. ومسلم (٨/٤) قال: حدثنا زهير بن حرب. قال: حدثنا يزيد بن هارون.\nأربعتهم - وهب بن جرير، وحسين بن محمد، ومسلم بن إبراهيم، ويزيد بن هارون - عن جرير بن حازم. قال: حدثنا محمد بن سيرين، فذكره.","vol":"10","page":310},{"text":"<span data-type=\"title\" id=toc-1732>أصحاب الغار</span>\n٧٨٢٢ - (خ م د) عبد الله بن عمر - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «انطلقَ ثلاثةُ نَفَر ممن كان قبلكم، حتى آواهم ⦗٣١٥⦘ المبيتُ إلى غار، فدخلوه، فانحدرتْ صَخرَة من الجبل، فسَدت عليهم الغارَ، فقالوا: إنه لا يُنجيكم من هذه الصخرة إلا أن تَدْعُوا الله بصالح أعمالكم، قال رجل منهم: اللهم كان لي أبوان شيخانِ كبيران، وكنتُ لا أَغْبُقُ قبلهما أهلًا ولا مالًا، فنأَى بي طلبُ شَجَرٍ يومًا، فلم أَرُحْ عليهما حتى ناما، فَحَلَبْتُ لها غَبوقَهُما، فوجدتهما نائمين، فكَرِهتُ أن أَغْبُقَ قبلهما أهلًا أو مالًا، فَلَبِثْتُ والقَدَحُ على يدي أنتظر استيقاظهما، حتى بَرَقَ الفَجْر- زاد بعض الرواة: والصِّبيَةُ يَتضاغَونَ عند قدَميَّ - فاستيقظا، فشرِبا غَبوقَهُما، اللهم إن كنتُ فعلتُ ذلك ابتغاءَ وجهك، ففرِّج عنا ما نحن فيه من هذه الصخرة، فانفرَجتْ شيئًا لا يستطيعون الخروج، قال النبيُّ - ﷺ-: قال الآخر: اللهم كانت لي ابنةُ عمّ، كانت أحبَّ الناس إليَّ، فأردتُها على نفسها، وامتنعت مني، حتى ألمت بها سَنَة من السنين، فجاءتني، فأعطيتُها عشرين ومائةَ دينار، على أن تُخَلِّيَ بيني وبين نفسها، ففعلت، حتى إذا قَدَرْتُ عليها، قالت: لا أُحِلُّ لَكَ أن تَفُضَّ الخاتَمَ إلا بحقِّه، فتحَرَّجْتُ من الوقوع عليها، فانصرفتُ عنها وهي أحبُّ الناس إليّ، وتركتُ الذهب الذي أعطيتها، اللهم إن كنتُ فعلتُ ذلك ابتغاءَ وجهك فافْرُج عنا ما نحن فيه، فانفرجَتِ الصخرة، غير أنهم لا يستطيعون الخروج منها، قال النبيُّ - ﷺ-: وقال الثالث: اللهم استأجَرْتُ أُجَرَاءَ، وأعطيتُهم أجرَهم، غير رَجُل واحد، تَركَ الذي له وذهب، فَثَمَّرتُ أجْرَهُ حتى ⦗٣١٦⦘ كَثُرَتْ منه الأموال، فجاءني بعد حين، فقال: يا عبد الله، أدِّ إليَّ أجري، فقلت: كلُّ ما ترى من أجْرِكَ، من الإبل والبقر، والغنم، والرقيق، فقال: يا عبد الله، لا تستهزئُ بي، فقلتُ: إني لا أستهزئُ بك، فأخذه كلَّه، فاسْتاقه، فلم يتركْ منه شيئًا، اللهم فإن كنتُ فعلتُ ذلك ابتغاءَ وجهك فافْرُج عنا ما نحن فيه، فانفرجتِ الصخرة، فخرجوا يمشون» .\nوفي رواية: أن رسولَ الله - ﷺ- قال: «بينما ثلاثة نَفَر ممن قبلكم يمشون، إذ أصابهم مَطَر، فأَوَوْا إلى غار، فانطبق عليهم، فقال بعضهم لبعض: إنه والله يا هؤلاء لا ينجيكم إلا الصدقُ، فليَدْعُ كلُّ رجل منكم بما يعلم أنه قد صدَق فيه، فقال أحدهم: اللهم إن كنتَ تعلم أنه كان لي أجير عَمِل لي على فَرَق من أَرُزّ، فذهب وتركه، وإني عَمَدْتُ إلى ذلك الفَرَق فزرعته، فصار من أمره إلى أن اشتريتُ منه بقرًا، وإنه أتاني يطلب أجره، فقلت له: اعْمِدْ إلى تلك البقر، فَسُقْها، فقال لي: إنما لي عندك فَرَق من أَرُزّ، فقلت له: اعمد إلى تلك البقر، فإنها من ذلك الفَرَق، فساقها، فإن كنت تَعلم أني فعلتُ ذلك من خشيتك ففرّج عنا، فانساحت عنهم الصخرة ...» وذكر باقي الحديث بقريب من معنى ما سبق. أخرجه البخاري ومسلم.\nولهما روايات بنحو ذلك.\nوأخرجه أبو داود مجملًا، وهذا لفظه، قال: سمعتُ رسولَ الله - ﷺ ⦗٣١٧⦘ يقول: «مَنِ استطاع منكم أن يكونَ مثل صاحب فرَقِ الأرزِّ فليكن مثله، قالوا: ومَنْ صاحب فرق الأرُزِّ يا رسول الله؟ ... فذكر حديث الغار حين سقط عليهم الجبل، فقال كلُّ واحد منهم: اذكروا أحْسَنَ عملكم، قال: فقال الثالث: اللهم إنك تعلم أني استأْجرت أجيرًا بِفَرَقِ أرُزّ، فلما أمْسيْتُ عرضتُ عليه حقه، فأبى أن يأخذَهُ وذهب فثمّرْته له، حتى جمعتُ له بَقَرًا ورِعاءها، فلقيني، فقال: أعطني حقِّي، فقلتُ: اذهب إلى البقر ورعائها، فخذها، فذهب فاستاقها» لم يخرج أبو داود سوى هذا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغَبوق): شراب آخر النهار، والمراد: إنني ما كنت أقدِّم عليهما في شراب حظِّهما من اللبن أحدًا.\n(يتضاغون) أي: يضجون ويصيحون من الجوع. ⦗٣١٨⦘\n(السّنة): الجدب والقَحْط.\n(ألمَّتْ) بها: إذا قرب منها ودنا الجدب.\n(فأردتها): أي راودتها وطلبت منها أن تمكّنني من نفسها.\n(تفض) الخاتم: كناية عن الجماع والوطء.\n(التحرّج): الهرب من الحرَج، وهو الإثم والضيق.\n(فرَق) الفَرق: مكيال يسع ستة عَشَرَ رِطْلًا.\n(فانساحت) بالحاء المهملة، أي: انفسحت وتنحّت.\n_________\n(١) رواه البخاري ٦ / ٣٦٧ و٣٦٨ في الأنبياء، باب ما ذكر عن بني إسرائيل، وفي البيوع، باب إذا اشترى شيئًا لغيره بغير إذنه فرضي، وفي الإجارة، باب من استأجر أجيرًا فترك أجره فعمل فيه المستأجر فزاد، وفي الحرث والمزارعة، باب إذا زرع بمال قوم بغير إذنهم، وفي الأدب، باب إجابة دعاء من بر والديه، ومسلم رقم (٢٧٤٣) في الذكر، باب قصة أصحاب الغار الثلاثة، وأبو داود رقم (٣٣٨٧) في البيوع، باب في الرجل يتجر في مال الرجل بغير إذنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١١٦) (٥٩٧٣) قال: حدثنا مروان بن معاوية، قال: حدثنا عمر بن حمزة العمري. والبخاري (٣/١١٩) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، عن الزهري. ومسلم (٨/٩١) قال: حدثني محمد بن سهل التميمي، وعبد الله بن عبد الرحمن بن بهرام، وأبو بكر بن إسحاق، قال ابن سهل: حدثنا، وقال الآخران: أخبرنا أبو اليمان، قال: أخبرنا شعيب، عن الزهري. وأبو داود (٣٣٨٧) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة، قال: حدثنا عمر بن حمزة.\nكلاهما - عمر بن حمزة، والزهري - عن سالم بن عبد الله، فذكره.","vol":"10","page":314},{"text":"<span data-type=\"title\" id=toc-1733>قصة الكِفْل</span>\n٧٨٢٣ - (ت) عبد الله بن عمر - ﵄ - قال: سمعتُ رسولَ اللهﷺ- يقول: «كان فيمن كان قبلكم رجل اسمه الكِفْل، وكان لا ينزِعُ عن شيء، فأتى امرأة علم بها حاجة، فأعطاها عطاء كثيرًا - وفي رواية: ستين دينارًا - فلما أرادها على نفسها: ارتَعَدَتْ وبكت، فقال: ما يُبْكيكِ؟ قالت: لأن هذا عمل ما عمِلتُه قطّ، وما حملني عليه إلا الحاجة، فقال: تفعلين أنتِ هذا من مخافة الله؟ فأنا أحرى، اذْهَبي فلَكِ ما أعطيتُكِ، ووالله لا أعصيه أبدًا، فمات مِن ليلته، فأصبحَ مكتوب على بابه: إن الله تعالى قد غفر للكفْلِ، فعجب الناس من ذلك، حتى أوحَى الله تعالى إلى نَبيِّ زمانهم بشأنه» . ⦗٣١٩⦘\nوفي رواية قال: «سمعتُ النبيَّ - ﷺ- يحدِّث حديثًا، لو لم أسمْعه إلا مَرَّة أو مرتين، حتى عَدَّ سبع مرات، ولكنِّي سمعته أكثر من ذلك، سمعتُ رسولَ الله - ﷺ- يقول: كان الكفل من بني إسرائيل لا يتورَّع من ذَنْب عَمِلَهُ، فأتته امرأة، فأعطاها ستين دينارًا على أن يطأَها. وذكر الحديث، ولم يذكر في آخره حديث الوحي إلى نبي زمانهم» . أخرج الثانية الترمذي (١)، والأولى ذكرها رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يَنزِع) فلان عما هو فيه: أي لا يقلع ولا يترك.\n_________\n(١) رقم (٢٤٩٨) في صفة القيامة، باب رقم (٤٩)، ورواه أيضًا ابن حبان رقم (٢٤٥٣) موارد، وقال الترمذي: هذا حديث حسن، وهو كما قال، وهو عند الحاكم ٤ / ٢٥٤ و٢٥٥ وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف: أخرجه أحمد (٢/٢٣) (٤٧٤٧) والترمذي (٢٤٩٦) قال: حدثنا عبيد بن أسباط بن محمد القرشي.\nكلاهما - أحمد، وعبيد بن أسباط- قالا: حدثنا أسباط بن محمد، قال: حدثنا الأعمش، عن عبد الله بن عبد الله الرازي، عن سعد مولى طلحة، فذكره.\nقلت: راجع الضعيفة (٤٠٨٣)","vol":"10","page":318},{"text":"<span data-type=\"title\" id=toc-1734>قصة ريح عاد</span>\n٧٨٢٤ - (ت) أبو وائل - ﵀ - عن رجل من ربيعة - وهو الحارث بن يزيد البكري – قال: «قدِمتُ المدينةَ، فدخلتُ على رسولِ الله - ﷺ- والمسجدُ غاصّ بأهله، وإذا رايات سُود تَخْفِقُ، وإذا بلال مُتَقلِّد السيف بين يَدَيْ رسولِ الله - ﷺ-، فقلت: ما شأن الناس؟ قالوا: رسولُ الله - ﷺ- يريدُ أن يبعثَ عمرو بن العاص نحو ربيعة، فقلتُ: أعوذُ ⦗٣٢٠⦘ بالله أن أكونَ مثلَ وافدِ عَاد، فقال رسولُ الله - ﷺ-: وما وافدُ عاد؟ فقلت: على الخبير سَقطْتَ، إن عادًا لَمَّا أُقْحِطَتْ بَعثتْ قَيْلًا يستسقي لها، فنزل على بَكْر بن معاوية، فسقاه الخمر، وغَنَّتْهُ الجرادتان، ثم خرج يريد جبال مَهْرَة، فقال: اللهم إني لم آتك لمرض فأداويه، ولا لأسير فأفاديه فاسق عبدك ما كنتَ مُسقيه، واسق معه بكر بن معاوية - يشكر له الخمر الذي سقاه - فرُفعَ له ثلاثُ سحائب: حمراءَ، وبيضاءَ، وسوداءَ، فقيل له: اختر إحداهن، فاختار السوداءَ منهن، فقيل له: خُذها رَمادًا رِمْدِدًا، لا تَذَرُ من عاد أحدًا، فقال رسولُ الله - ﷺ-: إنه لم يُرسل [من] الريح إلا مقدار هذه الحلقة - يعني حلقة الخاتم - ثم قرأ ﴿[وفي عادٍ] إذْ أرسلنا عليهم الريحَ العقيم. ما تذرُ مِن شيء أتت عليه ...﴾ الآية [الذاريات: ٤١، ٤٢]» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خفقت) الرايات: إذا حركها الهواء وجاء صوتها.\n(قحطت) القحط: الغلاء، وأصله من انقطاع المطر، وهو سبب الغلاء.\n(رمادًا) الرماد معروف، (والرِّمْدِدُ): أدق ما يكون منه، ويقال: رماد رِمْدِدٌ، أي: هالك، جعلوه صفةً له. ⦗٣٢١⦘\n(الريح العقيم) هي التي لا تلقح الشجر، ولا تأتي بالمطر.\n_________\n(١) رقم (٣٢٦٩) و(٣٢٧٠) في التفسير، باب ومن سورة الذاريات، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي في التفسير (٥١) الذاريات (٢) عن عبد بن حميد، عن زيد بن الحباب، عن أبي المنذر سلام بن سليمان النحوي، عن عاصم بن أبي النجود، عن أبي وائل، عن الحارث البكري. ولم ينسبه. (٥١: ١) عن محمد بن أبي عمر، عن سفيان، عن سلام، عن عاصم، عن أبي وائل، عن رجل من ربيعة، قال: قدمت المدينة فدخلت على رسول الله فذكرت عنده وافد عاد. فذكر الحديث، ولم يسم الرجل، والنسائي في السير في الكبرى عن إبراهيم بن يعقوب، عن عفان، عن سلام أبي المنذر، عن عاصم، عن أبي وائل، عن الحارث، مختصرا إلى قوله: يريد أن يبعث عمرو بن العاص وجها. وابن ماجة في الجهاد (٢٠: ١) عن أبي بكر بن أبي شيبة، عن أبي بكر بن عياش، عن الحارث ببعضه ولم يذكر أبا وائل، الأشراف (٣/٤ و٥) .","vol":"10","page":319},{"text":"<span data-type=\"title\" id=toc-1735>قصة الأقرع والأبرص والأعمى</span>\n٧٨٢٥ - (خ م) أبو هريرة - ﵁ - أنَّهُ سمعَ رسولَ الله - ﷺ- يقول: «إن ثلاثة من بني إسرائيل: أبرصَ، وأقرعَ، وأعمى، فأراد الله أن يبتليَهم، فبعث إليهم ملَكًا، فأتى الأبرَصَ، فقال: أيُّ شيء أحبُّ إليكَ؟ قال: لَون حَسَن، وجِلْد حسن، ويَذْهَبُ عني الذي قد قَذِرني الناسُ، قال: فمسحه فذهب عنه قَذرُه، وأُعطِيَ لونًا حسنًا، وجلدًا حسنًا، قال: فأيُّ المال أحبُّ إليكَ؟ قال: الإبل - أو قال: البقر، شك إسحاق، إلا أن الأبرصَ والأقرعَ قال أحدهما: الإبل، وقال الآخر: البقر - قال: فأُعْطِيَ ناقة عُشَراءَ، فقال: بارك الله لك فيها، قال: فأتى الأقرعَ، فقال: أيُّ شيء أحبُّ إليكَ؟ قال: شعر حَسَن، ويذهب عني هذا الذي قد قَذِرَني الناسُ، قال: فمسحه فذهب عنه، قال: وأُعطي شعرًا حسنًا، قال: فأيُّ المال أحبُّ إليك؟ قال: البقر، فأُعطي بقرة حاملًا، قال: بارك الله لك فيها، قال: فأتى الأعمى، فقال: أي شيء أحبُّ إليكَ؟ قال: أن يَرُدَّ الله إليَّ بصري، فأُبصرَ به الناسَ، قال: فمسحه فردَّ الله إليه بصره، قال: فأيُّ المال أحبُّ إليكَ؟ قال: الغنم، فأُعْطِيَ شاة والدًا، فأُنْتِجَ هذان، وَوَلَّدَ هذا، فكان لهذا وَاد من الإبل، ولهذا واد من البقر، ولهذا واد من الغنم، قال: ثم إنه ⦗٣٢٢⦘ أتى الأبرَصَ في صورته وهَيئته، فقال: رجل مسكين، قد انقطعت بي الحبال في سفري، فلا بلاغَ لي اليوم إلا بالله ثم بكَ، أَسألك بالذي أعطاك اللونَ الحسن، والجلد الحسن، والمال، بَعيرًا أتَبَلَّغُ به في سفري، فقال: الحقوقُ كثيرة، فقال له: كأني أعرفك، ألم تكن أبرصَ يَقْذَرك الناس، فقيرًا فأعطاك الله؟ فقال: إِنما وَرِثْتُ هذا المال كابرًا عن كابر، فقال: إنْ كنتَ كاذبًا فصيَّرك الله إلى ما كنتَ، قال: وأتى الأقرع في صورته، فقال له مثل ما قال لهذا، فَرَدَّ عليه مثل ما ردَّ على هذا، فقال: إن كنتَ كاذبًا فصيَّرك الله إلى ما كنتَ، قال: وأتى الأعمى في صورته وهيئته، فقال: رجل مسكين، وابن سبيل، انقطعت بي الحبال في سفري، فلا بلاغ لي اليوم إلا بالله ثم بك، أسألك بالذي ردَّ عليك بصرك شاة أتبلّغ بها في سفري، فقال: قد كنتُ أعمى فردَّ الله إليَّ بصري، فخذ ما شئتَ، ودَع ما شئتَ، فوالله لا أجهَدك اليوم بشيء أخذتَه لله، فقال: أمْسِكْ مالَكَ، فإنما ابتُليتُم، فقد رُضِيَ عنك، وسُخِطَ على صاحبيك» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناقة عُشَراء) إذا كانت حاملًا، وقيل: إذا أتى عليها لحملها عشرة أشهر. ⦗٣٢٣⦘\n(شاة والدًا) الشاة الوالد: هي التي قد عُرِف منها كثرة الولد والنتاج.\n(فأنتج) أنتجها: أي قبلها وافتقدها عند الولادة - هكذا جاء لفظ الحديث \" أنتج \" - وإنما يقال: نَتَجتُ الناقة أنتِجُها، والناتج للنوق كالقابلة للنساء وقوله: \" ووَلّد هذا \" أي فعل في شاته كما فعل ذلك في إبله وبقره.\n(الحبال) جمع حَبْل، وهو العهد والذِّمام والأمان والوسيلة، وكل ما يرجو منه خيرًا أو فرَجًا، أو يستدفع به ضررًا، والحبل: السبب، فكأنه قال: انقطعت بي الأسباب.\n(فلا بلاغ) أي ليس لي ما أبلغ به غرضي.\n(كابرًا عن كابر) أي: ورِثته عن آبائي وأجدادي.\n(لا أجهَدك) أي: لا أشق عليك في الأخذ والامتنان.\n_________\n(١) رواه البخاري ٦ / ٣٦٤ في الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٢٩٦٤) في الزهد في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٠٨) قال: حدثني أحمد بن إسحاق. قال: حدثنا عمرو بن عاصم. (ح) وحدثني محمد. قال: حدثنا عبد الله بن رجاء. ومسلم (٨/٢١٣) قال: حدثنا شيبان بن فروخ.\nثلاثتهم - عمرو بن عاصم، وعبد الله بن رجاء، وشيبان بن فروخ - عن همام. قال: حدثنا إسحاق بن عبد الله بن أبي طلحة. قال: حدثني عبد الرحمن بن أبي عمرة، فذكره.","vol":"10","page":321},{"text":"<span data-type=\"title\" id=toc-1736>قصة المقترض ألفَ دينارٍ</span>\n٧٨٢٦ - (خ) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «ذكر رجلًا من بني إسرائيل، سأل بعضَ بني إسرائيل أن يُسلِفَه ألف دينار، فقال: ائتني بالشهداء أُشهدهم، فقال: كفى بالله شهيدًا، قال: فائتني بالكفيل، قال: كفى بالله كفيلًا، قال: صدقتَ، فدفعها إليه إلى أجل مسمَّى، فخرج في البحر، فقضى حاجته، ثم التمس مركَبًا يركبه يقدُم عليه للأَجل الذي أجّله، فلم يجد مَرْكَبًا، فاتخذ خَشَبَة فنقَرها، فأدخلَ فيها ⦗٣٢٤⦘ ألفَ دينار، وصحيفة منه إلى صاحبه، ثم زجَّج موضعها، ثم أتى بها البحر، فقال: اللهم إِنك تعلم أنِّي تَسَلَّفْتُ فلانًا ألف دينار، فسألني كفيلًا، فقلت: كفى بالله كفيلا، فرضيَ بك، وسألني شهيدًا، فقلتُ: كفى بالله شهيدًا، فرضي بك، وإني جَهِدت أن أجِدَ مركبًا أبعث إليه الذي له، فلم أقْدِرْ، وإني استودعتُكَها، فرمى بها في البحر حتى وَلَجتْ فيه، ثم انصرف، وهو في ذلك يلتمس مركبًا يخرجُ إلى بلده، فخرج الرجل الذي كان أسلَفَهُ ينظر لَعَلَّ مركبًا قد جاء بماله، فإذا بالخشبة التي فيها المال، فأخذها لأهلِهِ حطبًا، فلما نشرها وجد المال والصحيفة، ثم قَدِمَ الذي كان أسلفه، وأتى بألف دينار، فقال: واللهِ ما زلتُ جاهدًا في طلب مركب لآتيك بمالك، فما وجدتُ مركبًا قبل الذي جئت به، قال: فإن الله قد أدَّى عنك الذي بعثته في الخشبة، فانصرف بالألف دينار راشدًا» أخرجه البخاري (١) .\n⦗٣٢٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زجَّج) موضعها، أي: سوَّى موضع النَّقر وأصلحه، من تزجيج الحواجب، وهو حذف زوائد الشعر، ويحتمل أن يكون مأخوذًا من الزج بأن يكون النقر في طرف الخشبة، فيشد عليه زجًا ليمسكه ويحفظ ما في جوفه.\n_________\n(١) تعليقًا ٤ / ٣٨٤ و٣٨٥ في الكفالة، باب الكفالة في القرض والديون والأبدان وغيرها، وقد وصله أحمد في \" المسند \" ٢ / ٣٤٨ و٣٤٩، ورواه البخاري أيضًا مختصرًا تعليقًا ٤ / ٢٥٥ في البيوع، باب التجارة في البحر، ثم وصله في آخره فقال: حدثني عبد الله بن صالح، حدثني الليث به، ورواه البخاري أيضًا تعليقًا ١١ / ٤٠ و٤١ في الاستئذان، باب بمن يبدأ في الكتاب قال الحافظ في \" الفتح \": وهذه الطريق وصلها المصنف في \" الأدب المفرد \" وابن حبان في \" صحيحه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٤٨) قال: حدثنا يونس بن محمد. والبخاري (٣/هامش ٧٣) قال: حدثني عبد الله بن صالح. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٦٣٠) عن علي بن محمد بن علي، عن داود بن منصور.\nثلاثتهم - يونس، وعبد الله، وداود- عن الليث بن سعد، عن جعفر بن ربيعة، عن عبد الرحمن بن هرمز الأعرج، فذكره.\n* أخرجه البخاري تعليقا في (٢/١٥٩ و٣/١٢٤ و١٥٦ و١٦٤ و٢٥٨ و٨/٧٢) قال: وقال الليث: حدثني جعفر بن ربيعة، عن عبد الرحمن بن هرمز، عن أبي هريرة، عن النبي -ﷺ-.","vol":"10","page":323},{"text":"<span data-type=\"title\" id=toc-1737>أحاديث متفرقة</span>\n٧٨٢٧ - (خ) سلمان - ﵁ - قال: «فَتْرَةُ ما بين عيسى ومحمد عليهما الصلاة والسلام: ستمائة سنة» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢١٦ في فضائل أصحاب النبي ﷺ، باب إسلام سلمان الفارسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الهجرة المناقب (١١٣:٣) عن الحسن بن مدرك، عن يحيى بن حماد، عن أبي عوانة، عن عاصم، عن عبد الرحمن بن مدرك، عن سلمان، فذكره.","vol":"10","page":325},{"text":"٧٨٢٨ - (د) عبد الله بن عباس - ﵄ - قال: «إِن أهلَ فارِسَ لما مات نبيُّهم: كتبَ لهم إبليسُ المجوسيةَ» أخرجه أبو داود (*) (١) .\n_________\n(١) لم أجده في نسخ أبي داود المطبوعة التي بين أيدينا.\n(*) قال مُعِدُّ الكتاب للشاملة: الحديث في سنن أبي داود كتاب الخراج والإمارة والفيء، باب في أخذ الجزية من المجوس، رقم (٣٠٤٢)\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إن أهل فارس.\nقلت: هذا الحديث من زيادات رزين وقد رمز له مصنفه برمز أبي داود وهو وهم.","vol":"10","page":325},{"text":"٧٨٢٩ - (د) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا أدري: تُبَّع ألَعِين هو؟ - وفي نسخة: اللعين هو - أم لا؟ ولا أدري عُزَيْر نَبيّ هو، أم لا؟» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٧٤) في السنة، باب في التخيير بين الأنبياء عليهم الصلاة والسلام، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٧٤) قال: حدثنا محمد بن المتوكل العسقلاني ومخلد بن خالد الشعيري، المعنى. قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر، عن ابن أبي ذئب، عن سعيد بن أبي سعيد، فذكره.","vol":"10","page":325},{"text":"٧٨٣٠ - (خ م) أبو هريرة - ﵁ - قال: قال رسول الله ⦗٣٢٦⦘ ﷺ-: «لولا بَنو إسرائيل لم يَخْنَزِ اللحم، - وفي رواية: لم يَخْبُثِ اللحمُ -، ولولا حَوَّاءُ: لم تَخُنْ أُنثى زَوجها الدهرَ» . أخرجه البخاري ومسلم (١) .\nوقال رزين: قال بعضهم: يعني في الكلام.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خنِز) اللحم يخنَز: إذا أنتن وتغيَّرت ريحه.\n(لم تخن أنثى) خيانة حواء آدم: هي ترك النصيحة له في أمر الشجرة، لا في غيرها.\n_________\n(١) رواه البخاري ٦ / ٢٦١ في الأنبياء، باب خلق آدم صلوات الله عليه وذريته، وباب قول الله تعالى: ﴿وواعدنا موسى ثلاثين ليلة وأتممناها بعشر﴾، ومسلم رقم (١٤٧٠) في الرضاع، باب لولا حواء لم تخن أنثى زوجها الدهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٥) قال: حدثنا عبد الرزاق بن همام والبخاري (٤/١٦١) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله. وفي (٤/١٨٧) قال: حدثني عبد الله بن محمد الجعفي. قال: حدثنا عبد الرزاق. ومسلم (٤/١٧٩) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق، وعبد الله بن المبارك - قالا: أخبرنا معمر، عن همام بن منبه فذكره.","vol":"10","page":325},{"text":"<span data-type=\"title\" id=toc-1738>الكتاب التاسع: في القيامة وما يتعلق بها أولًا وآخرًا</span>، وفيه أربعة أبواب\n<span data-type=\"title\" id=toc-1739>الباب الأول: في أشراطها وعلامتها</span>، وفيه أحد عشر فصلًا\n<span data-type=\"title\" id=toc-1740>الفصل الأول: في المسيح والمهدي ﵉</span>\n٧٨٣١ - (خ م د ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «والذي نفسي بيده، ليوشكنَّ أنْ ينزلَ فيكم ابنُ مريم حَكَما مُقْسِطًا، فيكسرُ الصليبَ، ويقتلُ الخنزير، ويضعُ الجزية، ويَفيضُ المال حتى لا يقبلَه أحد» زاد في رواية: «وحتى تكون السجدةُ الواحدُة خيرًا من الدنيا وما فيها، ثم يقول أبو هريرة: اقرؤوا إن شئتم ﴿وَإِنْ مِنْ ⦗٣٢٨⦘ أَهلِ الكِتاب إِلا ليؤمِننَّ بِه قَبْلَ موته ...﴾ الآية [النساء: ١٥٩]» .\nوفي أخرى قال: قال رسولُ الله - ﷺ-: «كيف أنتم إذا نزلَ ابنُ مريمَ فيكم، وإمامُكم منكم؟»، وفي رواية «فأمَّكم»، وفي أخرى «فأمَّكم منكم»، قال ابن أبي ذئب: تدري ما أمَّكم منكم؟ قلت: تخبرني، قال: فأمَّكم بكتاب ربِّكم - ﷿ - وسُنَّةِ نبيِّكم - ﷺ-.\nوفي أخرى قال: قال رسول الله - ﷺ-: «واللهِ لينزلنَّ ابنُ مريم حكمًا عادلًا، فَلَيَكسِرَنَّ الصليب، وليَقْتُلنَّ الخنزيرَ، وليَضَعَنَّ الجزية، ولتُترَكَنَّ القِلاصُ فلا يُسْعَى عليها، ولَتَذْهَبَنّ الشحناءُ، والتباغضُ والتحاسدُ، ولَيُدَعَوُنّ إلى المال فلا يقبله أحد» أخرجه البخاري ومسلم، وانفرد مسلم بالرواية الآخرة.\nوأخرج الترمذي الرواية الأولى إِلى قوله: «لا يقبله أحد» .\nوفي رواية أبي داود: أنَّ رسولَ الله - ﷺ- قال: «ليس بيني وبينه - يعني عيسى- نبيّ، وإنه نازل، فإذا رأيتموه فاعرفوه، فإنه رجل مربوع، إلى الحمرة والبياض، ينزل بين مَمَصّرتين، كأن رأسَه يقطرُ وإن لم يصبه بلل، فيقاتِلُ الناسَ على الإسلام، فيَدُقُّ الصليب، ويقتل الخنزير، ويضع الجزيةَ ويُهلِك الله في زمانه المللَ كلّها إلا الإِسلامَ، ويُهلِكُ المسيحَ الدجال، ثم ⦗٣٢٩⦘ يمكثُ في الأرض أربعين سنة ثم يُتَوفَّى، ويُصلّي عليه المسلمون» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أشراطها): علاماتها ودلائلها التي تتقدَّم عليها، واحدها: شَرَط بالفتح.\n(الحكَم): الحاكم الذي يقضي بين الناس، والأمير الذي يلي أمورهم.\n(مقسطًا) المقسِط: العادل، والقاسط: الجائر.\n(وضع الجزية) هو إسقاطها عن أهل الكتاب، وإلزامهم بالإسلام، ولا يقبل منهم غيره، فذلك معنى وَضْعِها.\n(القلاص) جمع قلوص، وهي الناقة.\n(الشحناء): العداوة.\n(مُمَصَّرتين) ثوب ممصّر: إذا كان فيه صُفرة خفيفة يسيرة.\n_________\n(١) رواه البخاري ٤ / ٣٤٣ في البيوع، باب قتل الخنزير، وفي المظالم، باب كسر الصليب وقتل الخنزير، وفي الأنبياء، باب نزول عيسى بن مريم، ومسلم رقم (١٥٥) في الإيمان، باب نزول عيسى بن مريم حاكمًا بشريعة نبينا محمد ﷺ، وأبو داود رقم (٤٣٢٤) في الملاحم، باب خروج الدجال، والترمذي رقم (٢٢٣٤) في الفتن، باب ما جاء في نزول عيسى بن مريم ﵇.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٩٧) وأحمد (٢/٢٤٠) قالا: حدثنا سفيان. وفي (٢/٢٧٢) قال: حدثنا عبد الرزاق. قال أخبرنا معمر. وفي (٢/٥٣٨) قال: أحمد: حدثنا هاشم. قال: حدثنا ليث. والبخاري (٣/١٠٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث. وفي (٣/١٧٨) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. وفي (٤/٢٠٤) قال: حدثنا إسحاق. قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا أبي، عن صالح. ومسلم (١/٩٣ و٩٤) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح. قال: أخبرنا الليث. (ح) وحدثناه عبد الأعلى بن حماد وأبو بكر بن أبي شيبة وزهير بن حرب. قالوا: حدثنا سفيان بن عيينة. (ح) وحدثنيه حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: حدثني يونس. (ح) وحدثنا حسن الحلواني وعبد بن حميد، عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. وابن ماجة (٤٠٧٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والترمذي (٢٢٣٣) قال: حدثنا قتيبة قال: حدثنا الليث بن سعد.\nخمستهم - سفيان بن عيينة، ومعمر بن راشد، وليث بن سعد، وصالح بن كيسان، ويونس بن يزيد - عن ابن شهاب الزهري. قال: أخبرني سعيد بن المسيب، فذكره.","vol":"10","page":327},{"text":"٧٨٣٢ - (م) جابر بن عبد الله - ﵁ - قال: قال رسول الله - ﷺ-: «لا تزالُ طائفة من أُمّتي يقاتِلون على الحق ظاهرين إلى يوم القيامة، فينزل عيسى، فيقول أميرُهم: تعالَ صلِّ لنا، فيقول: لا، إنَّ بعضَكم على ⦗٣٣٠⦘ بعض أمراءُ، تكرمةَ الله هذه الأمةَ» أخرجه مسلم (١) .\n_________\n(١) رقم (١٥٦) في الإيمان، باب نزول عيسى بن مريم حاكمًا بشريعة نبينا محمد ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٣٤٥) قال: حدثنا موسى، قال: حدثنا ابن لهيعة.\n٢- وأخرجه أحمد (٣/٣٨٤) ومسلم (١/٩٥) قال: حدثنا الوليد بن شجاع، وهارون بن عبد الله، وحجاج بن الشاعر. وفي (٦/٥٣) قال: حدثني هارون بن عبد الله، وحجاج بن الشاعر. أربعتهم - أحمد، وابن شجاع، وهارون، وابن الشاعر - عن حجاج بن محمد، عن ابن جريج.\nكلاهما - ابن لهيعة، وابن جريج - عن أبي الزبير، فذكره.","vol":"10","page":329},{"text":"٧٨٣٣ - (د ت) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لوْ لَمْ يَبْقَ مِنَ الدنيا إلا يوم واحد لطوّل الله ذلك اليومَ حتى يبعثَ الله فيه رجلًا مِنِّي - أو من أهل بيتي - يواطيء اسمُه اسمي، واسمُ أبيه اسمَ أبي، يملأُ الأرضَ قِسْطًا وعدلًا، كما مُلئت ظُلمًا وجَوْرًا» .\nوفي أخرى «[لا تذهب - أو] لا تنقضي - الدنيا حتى يملك العربَ رجل من أهل بيتي يواطئ اسمُه اسمي» أخرجه أبو داود.\nوأخرج الترمذي الرواية الثانية.\nوله في أخرى أنَّ رسولَ الله - ﷺ- قال: «يَلي رجل من أهل بيتي يُواطِئ اسمُه اسمي، قال: وقال أبو هريرة: لو لم يَبْقَ من الدنيا إِلا يوم لطوَّل الله ذلك اليوم حتى يَلِيَ» (١) .\n_________\n(١) رواه أبو داود رقم (٤٢٨٢) في المهدي، والترمذي رقم (٢٢٣١) و(٢٢٣٢) في الفتن، باب ما جاء في المهدي، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٧٦) (٣٥٧١) قال: حدثنا سفيان بن عيينة. وفي (١/٣٧٦) (٣٥٧٢) و(١/٤٤٨) (٤٢٧٩) قال: حدثنا عمر بن عبيد الطنافسي. وفي (١/٣٧٧) (٣٥٧٣) و(١/٤٣٠) (٤٠٩٨) قال: حدثنا يحيى بن سعيد، عن سفيان. وأبو داود (٤٢٨٢) قال: حدثنا مسدد، أن عمر بن عبيد حدثهم. (ح) وحدثنا محمد بن العلاء، قال: حدثنا أبو بكر، يعني ابن عياش. (ح) وحدثنا مسدد، قال: حدثنا يحيى، عن سفيان. (ح) وحدثنا أحمد بن إبراهيم، قال: حدثنا عبيد الله بن موسى. قال: أخبرنا زائدة. (ح) وحدثنا أحمد بن إبراهيم. قال: حدثني عبيد الله، عن فطر. والترمذي (٢٢٣٠) قال: حدثنا عبيد بن أسباط بن محمد القرشي الكوفي، قال: حدثني أبي، قال: حدثنا سفيان الثوري. وفي (٢٢٣١) قال: حدثنا عبد الجبار بن العلاء بن عبد الجبار العطار، قال: حدثنا سفيان بن عيينة.\nستتهم - سفيان بن عيينة، وعمر بن عبيد، وسفيان الثوري، وأبو بكر بن عياش، وزائدة، وفطر - عن عاصم بن أبي النجود، عن زر بن حبيش، فذكره.\n* زاد في رواية فطر: «يملأ الأرض قسطا وعدلا، كما ملئت ظلما وجورا» .\nقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":330},{"text":"٧٨٣٤ - (د) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «لو لم يَبْقَ من الدهر إِلا يوم لَبَعَثَ الله رجلًا من أهل بيتي يملؤها عَدْلًا، كما مُلِئَتْ جَوْرًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٢٨٣) في المهدي، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٩) (٧٧٣) قال: حدثنا حجاج وأبو نعيم. قالا: حدثنا فطر، عن القاسم ابن أبي بزة. (قال أبو نعيم) وسمعته مرة يذكره عن حبيب. وأبو داود (٤٢٨٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا الفضل بن دكين، قال: حدثنا فطر، عن القاسم بن أبي بزة.\nكلاهما - القاسم، وحبيب - عن أبي الطفيل، فذكره.","vol":"10","page":330},{"text":"٧٨٣٥ - (د) أم سلمة - ﵂ - قالت: سمعتُ رسولَ الله - ﷺ- يقول: «المهدِيُّ من عِترتي من ولدِ فاطمةَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٢٨٤) في المهدي، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٨٤) قال: حدثنا أحمد بن إبراهيم. قال: حدثنا عبد الله بن جعفر الرقي. وابن ماجة (٤٠٨٦) قال: حدثنا أبو بكر بن أبي شيبة.\nقال: حدثنا أحمد بن عبد الملك.\nكلاهما - عبد الله بن جعفر، وأحمد بن عبد الملك - عن أبي المليح الرقي الحسن بن عمر، عن زياد بن بيان، عن علي بن نفيل، عن سعيد بن المسيب، فذكره.\nقلت: ذكر الحافظ في ترجمة علي بن نفيل من التهذيب عن العقيلي أنه قال لا يتابع على حديثه في المهدي ولا يعرف إلا به وقال البخاري: في إسناده نظر.","vol":"10","page":331},{"text":"٧٨٣٦ - (د ت) أبو سعيد الخدري - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «المهديُّ مني، أَجْلى الجبهةِ، أقْنى الأنف، يملأُ الأرضَ قِسطًا وعَدْلًا، كما مُلِئَتْ جَورًا وظُلْمًا، ويملك سبع سنين» . أخرجه أبو داود (١) .\nوفي رواية الترمذي قال: «خشينا أنْ يكونَ بعدَ نبيِّنا حَدَث، فسألنا نبيَّ الله - ﷺ-؟ فقال: إنَّ في أُمَّتي المهديُّ يخرج، يعيش خمسًا، أو سبعًا، أو تسعًا - زيد العَمِّي الشاك - قال: قلنا: وما ذاك؟ قال: سنين، قال: فيجيء إليه الرجل فيقول: يا مهدي، أعطني، أعطني، قال: فيَحْثي له في ثوبه ما استطاع أن يحمله» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَجْلى الجبهة) يقال: رجل أجلى: إذا ذهب شعر رأسه إلى نصفه.\n_________\n(١) رواه أبو داود رقم (٤٢٨٥) في المهدي، وإسناده حسن.\n(٢) رواه الترمذي رقم (٢٢٣٣) في الفتن، باب رقم (٥٣)، ورواه أيضًا أحمد في \" المسند \" ٣ / ٢١ و٢٢، وابن ماجة رقم (٤٠٨٣) في الفتن، باب خروج المهدي، وفي سنده زيد بن الحواري العمي، وهو ضعيف، وقال الترمذي: هذا حديث حسن، وقد روي من غير وجه عن أبي سعيد الخدري عن النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٨٥) قال: حدثنا سهل بن تمام بن بزيع، قال: حدثنا عمران القطان، عن قتادة، عن أبي نضرة، فذكره.\nقلت: فيه سهل بن تمام قال عنه الحافظ صدوق يخطئ، وفيه عمران بن داور. قال ابن الجنيد قلت ليحيى بن معين عمران بن داور ثبت؟ قال: لا. قلت: ماحاله؟ قال: ضعيف الحديث.","vol":"10","page":331},{"text":"٧٨٣٧ - (د) أبو إسحاق، [عمرو بن عبد الله السبيعي]- ﵀ - قال: قال عليّ - ونظر إلى ابنه الحسن - فقال: «إن ابني هذا سيِّد، كما سمَّاه رسولُ الله - ﷺ-، وسيخرج من صُلْبهِ رجل يسمى باسم نبيِّكم، يُشْبِهُهُ في الخُلُق، ولا يُشْبِهه في الخَلْقِ ... ثم ذكر قصة، يملأ الأرض عَدْلًا» أخرجه أبو داود، ولم يذكر القصة (١) .\n_________\n(١) رقم (٤٢٩٠) في المهدي، وإسناده ضعيف، ولكن لأكثره شواهد تقدمت في الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٤٢٩٠) قال حدثت عن هارون بن المغيرة، قال: ثنا عمرو بن أبي قيس، عن شعيب بن خالد، عن أبي إسحاق، فذكره.","vol":"10","page":332},{"text":"<span data-type=\"title\" id=toc-1741>الفصل الثاني: في الدَّجال</span>\n٧٨٣٨ - (م د ت) عامر بن شُراحيل الشعبي - ﵀ - «أنه سأل فاطمةَ بنتَ قيس أُخْتَ الضحاك بن قيس - وكانت من المهاجرات الأُوَل – فقال: حدِّثيني حديثًا سمعتيه من رسولِ الله - ﷺ-، لا تُسنِديه إلى أحد غيرِه، فقالت: لئن شئتَ لأَفْعَلَنَّ، فقال: أجل حدِّثيني، فقالت: نكحتُ ابن المغيرةَ وهو من خيار شباب قريش يومئذ، فأُصيب في أول الجهاد مع رسولِ الله - ﷺ-، فلما تأيَّمتُ خطبني عبد الرحمن بن عوف في نَفَر من أصحاب محمد - ﷺ-، وخطبني رسولُ الله - ﷺ- على مولاهُ أُسامةَ بن زيد، وكنتُ ⦗٣٣٣⦘ قد حُدِّثْتُ أنَّ رسولَ الله - ﷺ- قال: من أحَبَّني فليُحِبَّ أُسامةَ، فلما كلَّمني رسولُ الله - ﷺ- قلتُ: أمري بيدكَ فأنْكحْني مَنْ شئتَ، فقال: انتقلي إلى أُم شريك - وأمُّ شريك امرأة غنيَّة من الأنصار، عظيمة النفقة في سبيل الله، ينزل عليها الضِّيفان - فقلتُ: سأفعلُ، قال: لا تفعلي، إِنَّ أمَّ شريك كثيرةُ الضيفان، فإني أُكره أن يسقط عنكِ خمارُك، أو ينكشف الثوبُ عن ساقَيكِ، فيرى القومُ منكِ بعضَ ما تكرهين، ولكن انتقلي إلى ابن عمِّكِ عبد الله بن عمرو بن أُمّ مكتوم، وهو رجل من بني فِهْر - فهر قريش - وهو من البطن الذي هي منه، فانتقلتُ إليه، فلما انقضتْ عدَّتي سمعتُ نداء المنادي - منادي رسول الله - ﷺ- ينادي: الصلاةَ جامعة، فخرجتُ إلى المسجد، فصلّيتُ مع رسولِ الله - ﷺ-، فكنتُ في النساء التي تَلي ظهورَ القوم، فلما قضى رسولُ الله - ﷺ- صلاته، جلس على المنبر وهو يضحك، فقال: ليلزم كلُّ إنسان مُصَلاه، ثم قال: أتدرون لِمَ جَمَعْتُكم؟ قالوا: الله ورسوله أعلم، قال: إني واللهِ ما جَمَعْتكم لِرَغْبَة، ولا لِرَهبَة، ولكن جمعتُكم لأن تَميمًا الداريَّ كان رجلًا نصرانيًا، فجاء فبايَعَ وأسلم، وحدَّثني حديثًا وافَقَ الذي كنتُ أُحدِّثكم عن المسيح الدجال، حدَّثني أنه ركب في سفينة بَحرَّية مع ثلاثينَ رَجُلًا من لَخْم وجُذام، فلعب بهم الموج شهرًا في البحر، ثم أرْفَؤُوا إلى جزيرة في البحر حتى مغرب الشمس، فجلسوا في ⦗٣٣٤⦘ أقْرُبِ السفينة، فدخلوا الجزيرةَ، فَلِقِيتْهم دابةٌ أهْلَبُ، كثيرُ الشعر، لا يدرون ما قُبُله من دُبُرِه، فقالوا: ويْلَكِ، ما أنتِ؟ قالت: أنا الجسَّاسَّةُ، قالوا: وما الجسَّاسَّةُ؟ قالت: أيُّها القوم، انطلقوا إلى هذا الرجل الذي في الدَّيْر، فإنه إلى خبركم بالأشواق، قال: لما سَمّت لنا رجلًا، فَرِقنا منها أن تكون شيطانة، قال: فانطلقنا سِراعًا حتى دخلنا الدَّيْر، فإذا فيه أعظمُ إنسان رأيناه قَطُّ خَلْقًا، وأشَدهُ وَثاقًا، مجموعة يداه إلى عنقه، ما بين ركبتيه إلى كعبيه بالحديد، قلنا: ويلك ما أنت؟ قال: قد قدرتم على خبري، فأخبروني: ما أنتم؟ قالوا: نحن أُناس من العرب، ركبنا في سفينة بحرية، فصادفنا البحر حين اغْتلَم، فلعب بنا الموجُ شهرًا، ثم أرفأنا إلى جزيرتك هذه، فجلسنا في أقْرُبها فدخلنا الجزيرة، فلقيتنا دابةٌ أهْلَبُ، كثيرُ الشعر، لا ندري ما قُبله من دُبُره، من كثرة الشَّعَر، فقلنا: ويلكِ ما أنتِ؟ فقالت: أنا الجساسةُ، قلنا: وما الجساسةُ؟ قالت: اعمِدُوا إلى هذا الرجل الذي في الدَّيْر، فإنه إلى خَبَرِكم بالأشواق، فأقبلنا إليك سِرَاعًا، وفَزِعنا منها، ولم نَأْمَنْ أن تكونَ شيطانة، فقال: أخبروني عن نخل بَيْسان، قلنا: عن أيِّ شأنها تستخبر؟ قال: أسألكم عن نخلها هل يُثْمر؟ قلنا له: نعم، قال: أما إنَّه يوشك أن لا تثمر، قال: أخبروني عن بُحيرة الطَّبريِةِ، قلنا: عن أَيِّ شأنها تستخبر؟ قال: هل فيها ماء؟ قالوا: هي كثيرة الماء، قال: أما إنَّ ماءها يوشك أن يذهب، ⦗٣٣٥⦘ قال: أخبروني عن عين زُغَر، قالوا: عن أيِّ شأنها تستخبر؟ قال: هل في العين ماء، وهل يزرع أهلُها بماءِ العين؟ قلنا له: نعم، هي كثيرةُ الماء، وأهلُها يزرعون من مائها، قال: أخبروني عن نبيِّ الأُمِّيين، ما فَعَل؟ قالوا: [قد] خرج من مكة، ونزل يَثْرِبَ، قال: أقاتَلَهُ العرب؟ قلنا: نعم، قال: كيف صنع بهم؟ فأخبرناه أنه قد ظَهَرَ على من يليه من العرب، وأطاعوه، قال لهم: قد كان ذلك؟ قلنا: نعم، قال: أما إنَّ ذاك خَيْر لهم أن يطيعوه، وإني مُخْبركم عني، أنا المسيح، وإني أوشك أن يُؤذَنَ لي في الخروجِ، فأخرجَ فأسير في الأرض، فلا أَدَعُ قرية إلا هبطتُها في أربعينَ ليلة، غيرَ مكةَ وطيبةَ، فهما محرَّمتان عليَّ كلتاهما، كلما أردتُ أن أدْخلَ واحدة، أو واحدًا منهما، استقبلني مَلَك بيده السيفُ صَلْتًا يَصُدُّني عنها، وإِنَّ على كل نَقْب منها ملائكة يحرسونها، قالت: قال رسولُ الله - ﷺ-: وطعن بِمخْصرته في المنبر: هذه طيبة، هذه طيبة - يعني المدينة - ألا هل كنتُ حدَّثتكم عن ذلك؟ فقال الناس: نعم، قال: فإنه أعجبني حديث تميم: أنَّه وافق الذي كنتُ أُحدِّثكم عنه وعن المدينة ومكةَ، ألا إِنَّه في بحر الشام أو بحر اليمن، لا بل من قِبَل المشرق، ما هو؟ من قبل المشرق، ما هو؟ - وأومأ بيده إلى المشرق – قالت: فحفظتُ هذا من رسولِ الله - ﷺ-» .\nوفي رواية طرف من ذكر الطلاق، ثم قالت: «فنودي في الناس: ⦗٣٣٦⦘ إنَّ الصلاة جامعة، قالت: فانطلقت فيمن انطلق من الناس، قالت: فكنتُ في الصف المقدَّم من النساء، وهو يلي المؤخَّرَ من الرجال، قالت: فسمعتُ النبيَّ - ﷺ- وهو على المنبر يخطُبُ، فقال: إن بني عَمٍّ لتميم الداريِّ ركبوا في البحر ... وساق الحديث، وفيه: قالت: فكأنما أنظر إلى النبيِّ - ﷺ- وأهوى بمخصرته إلى الأرض، وقال: هذه طيبة - يعني المدينةَ» .\nوفي رواية قالت: «قَدِمَ على رسولِ الله - ﷺ- تميم الداريُّ، فأخبر رسولَ الله - ﷺ-: أنَّهُ ركب البحر، فتاهَتْ به سفينته، فسقط إلى جزيرة، فخرج إليها يلتمس الماء، فلقي إنسانًا يَجُرُّ شعره ... واقتص الحديث، وفيه: ثم قال: أما إِنَّه لو قد أُذن لي في الخروج قد وطئتُ البلادَ كلَّها غيرَ طيبةَ، فأخرجه رسولُ الله - ﷺ- إلى الناس فحدَّثهم، وقال: هذه طَيبة، وذاك الدجال» .\nوفي أخرى «أنَّ رسولَ الله - ﷺ- قعدَ على المنبر، فقال: أيُّها الناس، حدَّثني تميم الداريُّ: أن أُناسًا من قومه كانوا في البحر في سفينة لهم، فانكسرت بهم، فركب بعضهم على لوح من ألواح السفينة، فخرجوا إِلى جزيرة في البحر ... وساق الحديث» أخرجه مسلم.\nوفي رواية أبي داود: قالت: سمعتُ منادي رسولِ الله - ﷺ- ينادي: إن الصلاةَ جامعة ... وساق الحديث، نحو مسلم إلى قوله: «مجموعة يداه إلى ⦗٣٣٧⦘ عنقه، ثم قال ... فذكر الحديث، وسأَلهم عن نَخل بَيْسان، وعن عيون زُغَر، وعن النبيِّ الأُمِّي، قال: إني أَنا المسيح، وإنَّه يوشك أن يؤذَنَ لي في الخروج، قال النبيُّ - ﷺ-: وإنَّه في بحر الشام، أو بحر اليمن، لا، بل من قبل المشرق [ما هو] (١)؟ - مرتين - وقالتْ: حَفِظْتُ هذا من رسولِ الله - ﷺ- ... وساق الحديث» هذا لفظ أبي داود.\nوله في أخرى قال الشعبيُّ: «أخْبرَتني فاطمةُ بنتُ قيس: أنَّ رسولَ الله - ﷺ- صلَّى الظهر، ثم صَعِد المنبر، وكان لا يصعَدُ عليه إلا يوم الجمعة قبلَ يومئذ ...» ثم ذكر هذه القصة. هكذا قال أبو داود.\nوله في أخرى «أنَّ رسولَ الله - ﷺ- أخَّرَ العشاءَ الآخرةَ ذاتَ ليلة، ثم خرج، فقال: إنه حَبَسني حديث كان يُحدِّثُنيه تميم الداريُّ عن رجل كان في جزيرة من جزائر البحر، فإذا بامرأة تجُرُّ شعرها، فقال: ما أنتِ؟ قالت: أنا الجسَّاسَةُ، اذهب إلى هذا القصر، فأتيته، فإذا رجل يجرُّ شعره، مسلسلٌ في الأغلال، ينْزُو فيما بين السماء والأرض، فقلتُ: مَنْ أنتَ؟ قال: أنا الدجال، خرج نبي الأُمِّيين بعدُ؟ قلت: نعم، قال: أطاعوه، أم عصَوهُ؟ قلت: بل أطاعوه، قال: ذلك خير لهم» .\nوأخرجه الترمذي، وهذا لفظه: قالت: «إن نبيَّ الله - ﷺ- صَعِدَ المنبر، فضحك، فقال: إن تميمًا الداريَّ حدَّثني بحديث، ففرحت، ⦗٣٣٨⦘ فأحببتُ أن أحدِّثَكم، إن ناسًا من أهل فِلَسْطين ركبوا سفينة في البحر، فجالت بهم حتى قذفتهم في جزيرة من جزائر البحر، فإذا هُمْ بدابَّة لَبَّاسة، ناشرة شعرها، فقالوا: ما أنتِ؟ قالت: أنا الجساسة، قالوا: فأخبرينا، قالت: لا أخبركم ولا أستخبركم، ولكن ائتوا أقصى القرية، فإنَّ ثَمَّ مَن يخبركم ويستخبركم، فأتينا أقصى القرية، فإذا رجلٌ موثَق بسلسلة، فقال: أخبروني عن عين زُغَرَ، قلنا: ملأى تَدْفِق، قال: أخبروني عن نخل بَيسان الذي بين الأردنِّ وفلسطين، هل أطعَمَ؟ قلنا: نعم، قال: أخبروني عن النبيِّ - ﷺ-، هل بُعث؟ قلنا: نعم، قال: أخبروني، كيف الناس إليه؟ قلنا: سِراع، فنزا نَزْوة، حتى كاد (٢)، قلنا: فما أنت؟ قال: أنا الدجال، وإنَّه يدخل الأمصار كلَّها، إلا طيبةَ، وطيبةُ: المدينةُ» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تأيَّمت) المرأة: مات زوجها، أو فارقها.\n(المسيح الدجال) الدَّجال: الكذَّاب، وهو اسم لهذا الرجل المشار إليه في الشرائع، وقيل: إنما سمي دجالًا، لأنه يقطع الأرض، ويسير في أكثر نواحيها، يقال: دَجَلَ الرجل: إذا فعل ذلك، وقيل سمي به لتمويهه على ⦗٣٣٩⦘ الناس وتلبيسه، يقال: دَجَلَ: إذا لبَّس ومَوَّه، وقيل: هو مأخوذ من الدَّجل، وهو طَلْيُ الجرب بالقَطِران وتغطيته به، فكأن الرجل يغطِّي الحق ويستره، وإنما سُمي مَسِيحًا، لأن إحدى عينيه ممسوحة لا يُبْصِر بها، والأعور يسمى مسيحًا، وأما تسمية عيسى ﵇ بالمسيح، فقيل: لمسح زكريا ﵇ إياه، وقيل: لأنه يمسح الأرض، أي يقطعها، وقيل: لأنه كان يمسح ذا العاهة فيبرأ، وقيل: المسيح: الصِّدِّيق.\n(أرفأت) السفينة: قرَّبتها إلى الشط وأدنيتها من البر، وذلك الموضع مرفأ.\n(أقْرُب) القارب: سفينة صغيرة تكون إلى جانب السفن البحرية يستعجلون بها حوائجهم من البَرِّ، وتكون معهم خوفًا من غَرق المركب، فيلجؤون إليها، فأما \" أقرب \" فلعله جمع قارب، وليس بمعروف في جمع فاعل أفعل، وقد أشار الحميدي في غريبه إلى إنكار ذلك، وقال الخطابي: إنه جمع على غير قياس.\n(أهْلَب) الهلَب: ما غلُظ من الشعر، والأهلَب: الغليظ الشعر الخشن.\n(الجسَّاسة): فعَّالة من التجسس، وهو الفحص عن بواطن الأمور، وأكثر ما يقال ذلك في الشر. ⦗٣٤٠⦘\n(اغتلام) البحر: اضطراب أمواجه واهتياجه.\n(الأُمي) الذي لا يعرف الكتابة، وكذلك كانت العرب، وسُمِّي رسول الله - ﷺ- أُمِّيًّا لذلك، وكأنه في الأصل منسوب إلى أمه، أي على حالته التي ولدته أُمُّه عليها.\n(صَلْتًا) الصلت: المسلول من غمده، المهيَّأ للضرب به.\n(أنقابها) النَّقب: الطريق في الجبل، وجمعه: أنقاب ونِقاب.\n(المِخصَرَةُ) عَصًا، أو قضيب، أو سوط، كانت تكون بيد الخطيب أو الملِكِ إذا تكلم.\n(النَّزْو) الوثوب: نزا ينزو نَزوًا، والنَّزْوة: المرة الوحدة.\n_________\n(١) و\" ما \" زائدة، لا نافية، والمراد: إثبات أنه في جهة المشرق.\n(٢) أي أن يتخلص من الوثاق.\n(٣) رواه مسلم رقم (٢٩٤٢) في الفتن، باب قصة الجساسة، وأبو داود رقم (٤٣٢٥) و(٤٣٢٦) و(٤٣٢٧) في الملاحم، باب في خبر الجساسة، والترمذي رقم (٢٢٥٤) في الفتن، باب رقم (٦٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٣٦٣و ٣٦٤) قال: حدثنا سفيان. قال: حدثنا مجالد بن سعيد الهمداني. وأحمد (٦/٣٧٣ و٤١٦) قال: حدثنا يحيى بن سعيد. قال: حدثنا مجالد. وفي (٦/٣٧٤ و٤١٨) قال: حدثنا يونس بن محمد. قال: حدثنا حماد، يعني ابن سلمة، عن داود، يعني ابن أبي هند. وفي (٦/٤١١) قال: حدثنا وكيع. قال: حدثنا زكريا. وفي (٦/٤١٢) قال: حدثنا وكيع، عن أبي عاصم. وفي (٦/٤١٢) قال: حدثنا عبد الرحمن. قال: حدثنا سفيان، عن سلمة، يعني ابن كهيل. وفي (٦/٤١٢) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة، قال: أخبرنا داود. وفي (٦/٤١٥) قال: حدثنا علي بن عاصم. قال: قال حصين بن عبد الرحمن. وفي (٦/٤١٥) قال: حدثنا هشيم، عن مجالد. وفي (٦/٤١٦) قال: حدثنا هشيم. قال: حدثنا سيار وحصين ومغيرة وأشعث وابن أبي خالد وداود. وحدثناه مجالد وإسماعيل. يعني ابن سالم. وفي (٦/٤١٦) قال: حدثنا يحيى بن زكريا بن أبي زائدة، عن مجالد. وفي (٦/٤١٦) قال: حدثنا يزيد بن هارون. قال: حدثنا زكريا. وفي (٦/٤١٦) قال: حدثنا يحيى بن آدم. قال: حدثنا عمار بن رزيق، عن أبي إسحاق، يعني السبيعي. والدارمي (٢٢٧٩) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان، عن سلمة بن كهيل. وفي (٢٢٨٠) قال: أخبرنا معلى. قال: حدثنا زكريا. ومسلم (٤/١٩٧) قال: حدثني زهير بن حرب. قال: حدثنا هُشَيم. قال: أخبرنا سيَّار وحصين ومغيرة وأشعث ومجالد وإسماعيل بن أبي خالد وداود. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا هشيم، عن حصين وداود ومغيرة وإسماعيل وأشعث، وفي (٤/١٩٨) و(٨/٢٠٥) قال: حدثنا يحيى ابن حبيب. قال: حدثنا خالد بن الحارث الهجيمي. قال: حدثنا قرة. قال: حدثنا سيار أبو الحكم. وفي (٤/١٩٨) قال: حدثنا محمد بن المثنى، وابن بشار. قالا: حدثنا عبد الرحمن بن مهدي. قال: حدثنا سفيان، عن سلمة بن كهيل. (ح) وحدثني إسحاق بن إبراهيم الحنظلي. قال: أخبرنا يحيى بن آدم، قال: حدثنا عمار بن رزيق، عن أبي إسحاق. (ح) وحدثناه محمد بن عمرو بن جبلة. قال: حدثنا أبو أحمد. قال: حدثنا عمار بن رزيق، عن أبي إسحاق. (ح) وحدثنا أحمد بن عبدة الضبي. قال: حدثنا أبو داود. قال: حدثنا سليمان بن معاذ، عن أبي إسحاق، وفي (٨/٢٠٣) قال: حدثنا عبد الوارث بن عبد الصمد بن عبد الوارث وحجاج بن الشاعر، كلاهما عن عبد الصمد، واللفظ لعبد الوارث بن عبد الصمد. قال: حدثنا أبي، عن جدي، عن الحسين بن ذكوان. قال: حدثنا ابن بُريدة. وفي (٨/٢٠٦) قال: حدثنا الحسن بن علي الحُلْواني، وأحمد بن عثمان النوفلي. قالا: حدثنا وهب بن جرير. قال: حدثنا أبي. قال: سمعت غيلان بن جرير. (ح) وحدثني أبو بكر بن إسحاق. قال: حدثنا يحيى بن بُكير. قال: حدثنا المغيرة، يعني الحزامي، عن أبي الزناد. وأبو داود (٢٢٨٨) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. قال: حدثنا سلمة بن كُهيل. وفي (٤٣٢٦) قال: حدثنا حجاج بن أبي يعقوب، قال: حدثنا عبد الصمد. قال: حدثنا أبي. قال: سمعت حُسينا المعلم. قال: حدثنا عبد الله بن بريدة. وفي (٤٣٢٧) قال: حدثنا محمد بن صُدْران. قال: حدثنا المعتمر. قال: حدثنا إسماعيل بن أبي خالد، عن مجالد بن سعيد. وابن ماجة (٢٠٢٤) قال: حدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد، عن إسحاق بن أبي فروة، عن أبي الزناد، وفي (٢٠٣٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا جرير، عن مغيرة. وفي (٤٠٧٤) قال: حدثنا محمد بن عبد الله بن نُمير. قال: حدثنا أبي. قال: حدثنا إسماعيل بن أبي خالد، عن مجالد، والترمذي (١١٨٠) قال: حدثنا هناد. قال: حدثنا جرير، عن مغيرة. (ح) وحدثنا أحمد بن منيع. قال: حدثنا هُشَيم. قال: أنبأنا حصين وإسماعيل ومجالد. قال هُشَيم: وحدثنا داود أيضا. وفي (٢٢٥٣) قال: حدثنا محمد بن بشار. قال: حدثنا معاذ بن هشام. قال: حدثنا أبي، عن قتادة. والنسائي (٦/٧٠) قال: أخبرني عبد الرحمن بن محمد بن سلام، قال: حدثني عبد الصمد بن عبد الوارث. قال: سمعت أبي. قال: حدثنا حسين المعلم. قال: حدثني عبد الله بن بريدة. وفي (٦/١٤٤) قال: أخبرنا أحمد بن يحيى. قال: حدثنا أبو نعيم. قال: حدثنا سعيد بن يزيد الأحمسي. وفي (٦/١٤٤) قال: أخبرنا محمد بن بشار. قال: حدثنا عبد الرحمن. قال: حدثنا سفيان، عن سلمة. وفي (٦/٢٠٨) قال: أخبرنا يعقوب بن ماهان بصري، عن هشيم. قال: حدثنا سيار وحصين ومغيرة وداود بن أبي هند، وإسماعيل بن أبي خالد، وذكر آخرين. وفي (٦/٢٠٩) قال: أخبرني أبو بكر بن إسحاق الصاغاني، قال: حدثنا أبو الجواب. قال: حدثنا عمار، وهو ابن رزيق، عن أبي إسحاق، وفي الكبرى «تحفة الأشراف» (١٢/١٨٠٢٤) عن ابن مثنى، عن حجاج، وهو ابن منهال، عن حماد، وهو ابن سلمة، عن داود بن أبي هند. وفي (١٢/١٨٠٢٧) عن محمد بن قدامة، عن جرير، عن مغيرة.\nجميعهم - مجالد بن سعيد، وداود بن أبي هند، وزكريا، وأبو عاصم، وسلمة بن كهيل، وحصين بن عبد الرحمن، وسيار أبو الحكم، ومغيرة، وأشعث، وإسماعيل بن أبي خالد، وإسماعيل بن سالم، وأبو إسحاق السبيعي، وعبد الله بن بريدة، وغيلان بن جرير، وأبو الزناد، وقتادة، وسعيد بن يزيد الأحمسي- عن عامر الشعبي، فذكره.\n(*) الروايات مطولة ومختصرة.\n(*) في رواية يحيى بن سعيد. ورواية مجالد عند الحميدي (٣٦٤) .\nقال عامر: فلقيت المحرر بن أبي هريرة فحدثته حديث فاطمة بنت قيس. فقال: أشهد على أبي أنه حدثني كما حدثتك فاطمة غير أنه قال: قال رسول الله -ﷺ-: «إنه نحو المشرق» قال: ثم لقيت القاسم بن محمد فذكرت له حديث فاطمة. فقال: أشهد على عائشة أنها حدثتني كما حدثتك فاطمة غير أنها قالت: «الحرمان عليه حرام: مكة والمدينة» .\n*) وأخرجه أبو داود (٢٢٩١) قال: حدثنا نصر بن علي. قال: أخبرني أبو أحمد. قال: حدثنا عمار بن رزيق، عن أبي إسحاق، قال: كنت في المسجد الجامع مع الأسود. فقال: أتت فاطمة بنت قيس عمر بن الخطاب -﵁-. فقال: ما كنا لندع كتاب ربنا وسنة نبينا -ﷺ- لقول امرأة لا ندري أحفظت أم لا.\n(*) رواية حصين بن عبد الرحمن عند أحمد (٦/٤١٥) مختصرة على قصة السكني والنفقة وفيه: قال عمر بن الخطاب: لا ندع كتاب الله ﷿ وسنة نبيه -ﷺ- لقول امرأة لعلها نسيت.\n(*) وفي رواية أبي إسحاق عند مسلم (٤/١٩٨) قال: كنت جالسا مع الأسود بن يزيد في المسجد الأعظم ومعنا الشعبي، فحدث الشعبي بحديث فاطمة بنت قيس، أن رسول الله -ﷺ- لم يجعل لها سكنى ولا نفقة. ثم أخذ الأسود كفّا من حصى فحصبه به فقال: ويلك، تحدث بمثل هذا. قال عمر: لا نترك كتاب الله وسنة نبينا -ﷺ- لقول امرأة لا ندري لعلها حفظت أو نسيت.\nلها السكنى والنفقة قال الله ﷿: لا تخرجوهن من بيوتهن ولا يخرجن إلا أن يأتين بفاحشة مبينة.\n* وفي رواية مغيرة عند الترمذي. قال مغيرة: فذكرته لإبراهيم. فقال: قال عمر: لا ندع كتاب الله وسنة نبينا -ﷺ- لقول امرأة لا ندري أحفظت أم نسيت. وكان عمر يجعل لها السكنى والنفقة.","vol":"10","page":332},{"text":"٧٨٣٩ - (د) جابر بن عبد الله - ﵄ - قال: سمعت رسولَ الله - ﷺ- يقول - وهو على المنبر -: «بينما أُناسٌ يسيرون في البحر، فَنَفِدَ طَعَامُهُم، فَرُفِعت لهم جزيرة، فخرجوا يريدون الخبز (١)، فلقيتهم الجسَّاسةُ، قلت لأبي سلمة: ما الجساسة؟ قال: امرأة تَجُر شعر جلدها ورأسها، قالت: في هذا القصر ... فذكر الحديث، وسأل عن نخل بيسان، وعن عين زُغَرَ، قال: هو المسيح، فقال أبو سلمة (٢): إنَّ في هذا الحديث شيئًا ما حفظته، قال: شهد جابر أنه ابن صياد، قلت: فإنه قد مات، قال: وإن مات، قلت: ⦗٣٤١⦘ فقد أسلم، قال: وإن أسلم، قلت: فإنه قد دخل المدينةَ، قال: وإن دخل المدينة» أخرجه أبو داود هكذا (٣) .\n_________\n(١) وفي بعض النسخ: الخبر.\n(٢) كذا في أصولنا، وفي أصل خطي جيد من سنن أبي داود في دار الكتب الظاهرية \" فقال لي أبو سلمة \" وفي نسخ أبي داود المطبوعة: فقال لي ابن أبي سلمة، فلينظر.\n(٣) رقم (٤٣٢٨) في الملاحم، باب في خبر الجساسة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٢٨) قال: حدثنا واصل بن عبد الأعلى، قال: أخبرنا ابن فضيل، عن الوليد بن عبد الله بن جميع، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"10","page":340},{"text":"٧٨٤٠ - (م د ت) النواس بن سمعان - ﵁ - قال: «ذكَرَ رسولُ الله - ﷺ- الدَّجالَ ذاتَ غَداة، فخفَّضَ فيه ورَفَّع، حتى ظنناه في طائفة النخل، فلما رُحْنَا إليه عَرَفَ ذلك فينا، فقال: ما شأنكم؟ قلنا: يا رسول الله، ذكرتَ الدجال الغداةَ، فَخَفَّضْتَ فيه، ورفّعتَ، حتى ظنناه في طائفة النخل، فقال: غيرُ الدجال أخوفُني عليكم، إِن يخرجْ وأنا فيكم فأنا حجيجُه دونَكم، وإن يخرجْ ولست فيكم فامرؤ حجيج نفسه، والله خليفتي على كل مسلم، إنه شابٌّ قَطَط، عينُه طافئة، كأني أُشَبِّهه بـ «عبد العُزَى بن قَطَن»، فمن أدركه منكم فليقرأ عليه فواتح (سورة الكهف)، إِنه خارج خَلَّة بين الشام والعراق، فعاث يمينًا، وعاث شمالًا، يا عباد الله، فاثْبُتوا،\nقلنا: يا رسول الله، وما لَبْثُهُ في الأرض؟ قال: أربعون يومًا: يوم كسَنة، ويوم كشهر، ويوم كجمعة، وسائر أيامه كأيامكم، قلنا: يا رسول الله، فذاك اليوم الذي كسنة: أتكفينا فيه صلاة يوم؟ قال: لا، اقدُروا له قَدْره، قلنا: يا رسول الله، وما إسراعه في الأرض؟ قال: كالغيث استدبرَته الريحُ، فيأتي على القوم، فيدعوهم فيؤمنون به، ⦗٣٤٢⦘ ويستجيبون له، فيأمر السماء فتُمْطِرُ، والأرضَ فَتُنْبِتُ، فتروح عليهم سارِحَتهم أطولَ ما كانت دَرًّا (١)، وأسْبَغُه ضُروعًا، وأمَدَّه خَواصِر، ثم يأتي القومَ فيدعوهم، فيردُّون عليه قوله، فينصرف عنهم، فيصبحون مُمْحِلين، ليس بأيديهم شيء من أموالهم، ويَمُرُّ بالخَرِبة، فيقول لها: أخرِجي كنوزك فَتَتْبَعُه كنوزُها كيعاسيب النحل، ثم يدعو رجلًا ممتلئًا شبابًا، فيضربه بالسيف، فيقطعه جِزْلَتين، رَمْيَةَ الغَرَض، ثم يدعوه فيقبل، ويتهلل وجهه يضحك، فبينما هو كذلك، إذ بعث الله المسيح بن مريم ﵇، فينزل عند المنارة البيضاء شرقي دمشق، بين مَهْرُودَتين، واضعًا كَفَّيه على أجنحة ملَكين، إذا طأطأ رأسه قَطَر، وإذا رفعه تحدَّر منه جمان كاللؤلؤ، فلا يحل لكافر يجد ريح نَفَسِه إلا مات، ونَفَسُه ينتهي حيث ينتهي طَرْفُه، فيطلبه حتى يدركه بباب لُدٍّ، فيقتله، ثم يأتي عيسى [بن مريم] قومٌ قد عصمهم الله منه، فيمسح عن وجوههم، ويحدِّثهم بدرجاتهم في الجنة، فبينما هو كذلك إذ أوحى الله ﷿ إلى عيسى بن مريم: إني قد أخرجت عبادًا لي، لا يَدانِ لأحد بقتالهم، فَحرِّزْ عبادي إلى الطور، ويبعث الله يأجوج ومأجوج، وهم من كل حَدَب يَنْسِلون، فيمرُّ أوائلهم على بحيرة طَبَرِيَّةَ، فيشربون ما فيها، ويمرُّ آخرهم، فيقولون: لقد كان بهذه مرَّةً ماء، ويُحْصَرُ نبيُّ الله عيسى ﵇، وأصحابه، حتى يكون رأسُ الثور لأحدهم خيرًا من مائةِ دينار، فيَرغبُ نبي ⦗٣٤٣⦘ الله عيسى ﵇ وأصحابه، فيُرسل الله عليهم النَّغَفَ في رقابهم، فيصبحون فَرْسَى، كموت نَفْس واحدة، ثم يهبط نبيُّ الله عيسى ﵇ وأصحابه إلى الأرض، فلا يجدون في الأرض موضِعَ شِبْر إلا ملأهُ زَهَمُهم ونَتْنُهم، فيرغَبُ نبي الله عيسى وأصحابه إلى الله، فيرسل الله طيرًا كأعناق البُخْتِ، فتحملهم فتطرحهم حيثما شاء الله، ثم يرسل الله مطرًا لا يَكُنُّ منه بَيْتُ مَدَر ولا وَبَر، فيغسل الأرض حتى يتركها كالزَّلَفَة، ثم يقال للأَرض: أنْبتي ثمرتك، ورُدِّي بركتك، فيومئذ تأكل العصابةُ من الرُّمَّانة، ويستظلُّون بِقِحْفِها، ويبارَك في الرِّسْلِ، حتى إن اللقْحةَ من الإبل لتكفي الفئام من الناس، واللِّقْحة من البقر لتكفي القبيلة من الناس، واللقحة من الغنم لتكفي الفَخِذ من الناس، فبينما هم كذلك، إذ بعث الله ريحًا طيبة، فتأخذهم تحت آباطهم، فتقبض رُوحَ كلِّ مؤمن ومسلم، ويبقى شرارُ الناس، يتهارجون فيها تهارُج الحُمُرِ، فعليهم تقوم الساعة» .\nوفي رواية نحوه، وزاد بعد قوله: «لقد كان بهذه مرة ماء»: «ثم يسيرون حتى ينتهوا إلى جبل الخمَر - وهو جبل بيت المقدس - فيقولون: لقد قَتَلنا مَنْ في الأرض، هَلُمَّ فلنقتل مَنْ في السماء، فيرمون بِنُشَّابهم إلى السماء، فيردُّ الله عليهم نُشَّابَهم مخضوبة دَمًا» أخرجه مسلم.\nوأخرجه الترمذي، وزاد في أوله بعد قوله: «في طائفة النخل»، قال: «فانصرفنا من عند رسول الله - ﷺ-، ثم رُحْنا إليه»، وقال فيه: «عينه قائمة» ⦗٣٤٤⦘ بدل «طافئة» ولم يقل: «خَلَّة» وقال: «فيأتي القوم فيدعُوَهم، فيكذِّبونه ويردُّون عليه قولَه، فينصرف عنهم فتتبعه أموالهم، ويُصبحون ليس بأيديهم شيء، ثم يأتي القومَ فيدعوهم فيستجيبون له ويُصَدِّقونه، فيأمر السماء أن تُمطِر فَتُمْطِر، ويأمر الأرض أن تُنْبِتَ فَتُنْبِت، فتروح عليهم سارحتُهم كأطول ما كانت دَرًّا (٢)، وأمَدِّه خَوَاصر، وأدَرِّه ضُرُوعًا، ثم يأتي الخَرِبة، فيقول لها: أخرجي كنوزَكِ، فينصرف عنها، فتتبعه كيعاسيب النحل ... وذكر الحديث بنحو ما سبق إلى قوله: لقد كان بهذه مرةً ماء، وقال: ثم يسيرون حتى ينتهوا إلى جبل بيت المقدس، فيقولون: لقد قَتَلنا من في الأرض، فَهَلُمَّ فلنقتل من في السماء، فيرمون بنُشَّابهم إلى السماء، فيردُّ الله عليهم نُشَّابَهم مُحْمَرًّا دَمًا، ويُحاصَر عيسى بنُ مريم وأصحابه حتى يكون رأسُ الثور يومئذ خيرًا لهم من مائة دينار لأحدكم اليوم ...» وذكر الحديث، وقال: «قد ملأتْهُ زَهمَتُهم ونَتْنُهم ودِماؤهم، قال: فيرغب عيسى إلى الله وأصحابه فيرسل الله عليهم طيرًا كأعناقِ البُخْت، فتحملهم فتطرحهم بالمَهْبَلِ، ويستوقِدُ المسلمون من قِسِيِّهم ونُشّابهم وجِعابهم سَبْعَ سنين، ويرسل الله عليهم مطرًا لا يَكُنُّ منه بيتُ وبر ولا مدر، فَيَغْسِل الأرضَ فيتركها كالزَّلَفة، قال: ثم يقال للأرض: اخرجي ثمرتَك، وردِّي بركتَكِ، فيومئذ تأكلُ العصابة الرُّمَّانة، ويستظلُّون بقِحفِها، ويبارك في الرِّسْلِ ⦗٣٤٥⦘ حتى إن الفئام من الناس ليكتفون باللِّقحة من الإبل، وإن القبيلة ليكتفون باللقحة من البقر، وإن الفخذ ليكتفون باللقحة من الغنم، فبينما هم كذلك، إذ بعث الله عليهم ريحًا، فقبضت روح كل مؤمن، ويبقى سائر الناس يتهارجون كما يتهارج الحمر، فعليهم تقوم الساعة» .\nوأخرجه أبو داود مُختصرًا، قال: «ذكر رسولُ الله - ﷺ- الدجال، فقال: إِن يخرجْ وأنا فيكم فأنا حجيجُه دونَكم، وإن يخرجْ ولستُ فيكم، فامرُؤ حجيج نفسه، والله خليفتي على كلِّ مسلم، فمن أدركه منكم فليقرأ عليه فواتح سورة الكهف، فإنَّها جِوارُكم من فتنته، قلنا: وما لَبْثُهُ في الأرض؟ قال: أربعون يومًا، يوم كسنة، ويوم كشهر، ويوم كجمعة، وسائر أيامه كأيامكم، فقلنا: يا رسول الله، هذا اليوم الذي كسنة أيكفينا فيه صلاة يوم وليلة؟ قال: لا، اقْدُروا له قدره، ثم ينزل عيسى عند المنارة البيضاء شرقي دِمشق، فيدركه عند باب لُدّ، فيقتله» .\nقال أبو داود: وحدثنا عيسى بن محمد، قال: حدثنا ضمرة عن الشيباني عن عمرو بن عبد الله عن أبي أمامة عن النبيِّ - ﷺ- نحوه (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طائفة النخل) ناحيته وجانبه، والطائفة: القطعة من الشيء. ⦗٣٤٦⦘\n(الحجيج): المحاجج، وهو المجادل والمخاصم الذي يطلب الحجة، وهي الدليل.\n(القطط): الشعر الجعد.\n(طافئة) الحبة الطافئة من العنب: هي التي قد خرجت عن حدّ نباتِ أخواتها في العنقود ونتأت، قال الخطابي: مرَّ عليَّ زمان وأنا أعتقد أن معنى قوله: «كأنها عِنَبةٌ طافئة» أنه الحبة من العنب التي تسقط في الماء فيدخلها الماء، فتنتفخ فتطفو على الماء، إلى أن وقفت عليه في موضع أنه الحبة التي تخرج عن حَد أخواتها، والذي وقع له ﵀ مُناسب. قوله: \" إنه خارج خَلة \" أي: أنه يخرج قصدًا وطريقًا بين الجهتين والتخلُّل: الدخول في الشيء.\n(فَعاثَ) العيث: أشد الفساد.\n(أقدروا له) أي: قدروا قدر يوم من أيامكم المعهودة، وصلّوا فيه كل يوم بقدر ساعاته.\n(سارحتهم) السارحة: الماشية، لأنها تسرح إلى المرعى.\n(الممحل): الذي قد أجدبت أرضه وقحطت وغلت أسعاره.\n(درًّا) الدَّر: اللبن، وإنما يكثر بالخصب وكثرة المرعى.\n(يعاسيب) جمع يعسوب، وهو فحل النحل ورئيسها. ⦗٣٤٧⦘\n(جِزلتين) الجزلة بالكسر: القطعة.\n(الغَرض): الهدف الذي يُرمى بالنشاب.\n(مهرودتين) رويت هذه اللفظة بالدال والذال، يقال: إن الثوب إذا صبغ بالورس ثم بالزعفران، جاء لونه مثل زهرة الحوذانة، فذلك الثوب مهرود، وقيل: أراد بالمهرود: الثوب المصبوغ بالهُرْد، وهو صبْغ أصفر، قيل: إنه الكُرْكم، وقيل أراد في شُقتَّين من الهرد، وهو القطع.\n(جُمان) جمع جمانة، وهي حبة تؤخذ من النقرة، كاللؤلؤة، وقد يُطلق على اللؤلؤ مجازًا.\n(لا يَدَانِ لأحَدٍ بقتالهم) يقال: مالي بهذا الأمر يدان، أي: لا أقدر عليه وأنا عاجز عنه، كما يقال: لا طاقة لي به، لأن المباشرة والدفاع إنما يكون باليد، فكأن يديه معدومتان لعجزه عن دفعه.\n(فحرِّز) أي: احرز واحفظ واجعلهم في الحرز.\n(الحدَب): الأكمة والمرتفع من الأرض. و«ينسلون» أي يسرعون.\n(النغف): دود يكون في أنوف الإبل والغنم، واحدها: نَغَفَة.\n(فَرْسَى) جمع فريس، وهو القتيل.\n(الزهمة): الريح المنتنة، والزَهَم: مصدر زهمَتْ يده من ريح اللحم.\n(المدر): طين قد استحجر، والمراد به: البيوت المبنِيَّةُ دون الخيام. ⦗٣٤٨⦘\n(الزَّلَفة) المرآة، وجمعها زُلَف، وقيل: هي المُضْغَة من الماء، فمن شبهها بالمرآة: أراد لاستوائها ونظافتها، ومن شبهها بالمضغة: أراد امتلاءها من الماء، والأول أشبه لسياق الحديث.\n(العصابة): الجماعة من الناس قبل أن يبلغوا أربعين.\n(القِحْفُ) للرأس: معروف. والمراد به في الحديث: قشر الرمّانة.\n(رِسْل) الرِّسْل بكسر الراء: اللَّبَنُ.\n(لِقحة) اللِّقحة: الناقة التي يكون لها لبن.\n(الفئام): الجماعة من الناس.\n(الفخذ) من الناس: دون القبيلة.\n(التهارج): الاختلاف والاختلاط، وأصله، القتل.\n_________\n(١) كذا في الأصول المخطوطة، والمطبوع: درًا، من الدر، وهو اللبن، وفي نسخ مسلم المطبوعة: ذرًا، جمع ذروة.\n(٢) في نسخ الترمذي المطبوعة: ذرًا، جمع ذروة.\n(٣) رواه مسلم رقم (٢٩٣٧) في الفتن، باب ذكر الدجال وصفته وما معه، وأبو داود رقم (٤٣٢١) و(٤٣٢٢) في الملاحم، باب خروج الدجال، والترمذي رقم (٢٢٤١) في الفتن، باب ما جاء في فتنة الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٨١) قال: حدثنا الوليد بن مسلم أبو العباس الدمشقي بمكة إملاء. ومسلم (٨/١٩٦ و١٩٧ و١٩٨) قال: حدثنا أبو خيثمة زهير بن حرب. قال: حدثنا الوليد بن مسلم. (ح) وحدثني محمد بن مهران الرازي. قال: حدثنا الوليد بن مسلم. (ح) وحدثني علي بن حجر السعدي. قال: حدثنا عبد الله بن عبد الرحمن بن يزيد بن جابر والوليد بن مسلم. قال ابن حجر دخل حديث أحدهما في حديث الآخر. وأبو داود (٤٣٢١) قال: حدثنا صفوان بن صالح الدمشقي المؤذن. قال: حدثنا الوليد. وابن ماجة (٤٠٧٦) قال: حدثنا هشام بن عمار. قال: حدثنا يحيى بن حمزة. والترمذي (٢٢٤٠) قال: حدثنا علي بن حجر. قال: أخبرنا الوليد بن مسلم وعبد الله بن عبد الرحمن بن يزيد بن جابر دخل حديث أحدهما في حديث الآخر. والنسائي في عمل اليوم والليلة (٩٤٧) وفي فضائل القرآن (٤٩) قال: أخبرنا علي بن حجر. قال: حدثنا عبد الله بن عبد الرحمن بن يزيد بن جابر والوليد بن مسلم.\nثلاثتهم - الوليد، وعبد الله بن عبد الرحمن، ويحيى بن حمزة - عن عبد الرحمن بن يزيد بن جابر، عن يحيى بن جابر الطائي، عن عبد الرحمن بن جبير بن نفير الحضرمي، عن أبيه، فذكره.\n* وأخرجه ابن ماجة (٤٠٧٥) قال: حدثنا هشام بن عمار. قال: حدثنا يحيى بن حمزة. قال: حدثني عبد الرحمن بن يزيد بن جابر. قال: حدثني عبد الرحمن بن جبير بن نفير. قال: حدثني أبي، فذكره. ليس فيه يحيى بن جابر الطائي.\n* الروايات مطولة ومختصرة. وهذا لفظ مسلم (٨/١٩٧) وزاد علي بن حجر في روايته بعد قوله: لقد كان بهذه مرة ماء «ثم يسيرون حتى ينتهوا إلى جبل الخمر وهو جبل بيت المقدس. فيقولون: لقد قتلنا من في الأرض هلم فلنقتل من في السماء فيرمون بنشابهم إلى السماء فيرد الله عليهم نشابهم مخضوبة دما» .\n(*) ورواية بن ماجه (٤٠٧٦) مختصرة على: «سيوقد المسلمون، من قسي يأجوج ومأجوج ونشابهم وأترستهم سبع سنين» .","vol":"10","page":341},{"text":"٧٨٤١ - (خ م) أبو سعيد الخدري - ﵁ - قال: «حدَّثنا رسولُ الله - ﷺ- حديثًا طويلًا عن الدجال، فكان فيما حَدَّثنا به أن قال: يأتي الدجالُ وهو محرَّم عليه أن يدخل نِقاب المدينة، فينتهي إلى بعض السباخ التي بالمدينة، فيخرج إِليه يومئذ رجل هُوَ خَيْرُ الناس - أو مِنْ خَير الناس - فيقول: أشهَدُ أنَّكَ الدَّجال الذي حدَّثنا عنكَ رسولُ الله - ﷺ- حديثَه، فيقول الدَّجال: أرأيتم إن قَتَلْتُ هذا، ثم أحْيَيْتَهُ، هَلْ تَشُكُّون في الأمر؟ فيقولون: لا، فيقتله، ثم يحييه، فيقول حين يحييه: واللهِ ما كنتُ قط ⦗٣٤٩⦘ أشدَّ بصيرة مني اليوم، فيقول الدجال: اقتله، ولا يُسَلَّط عليه» . أخرجه البخاري ومسلم.\nولمسلم قال: قال رسولُ الله - ﷺ-: «يخرجُ الدجال، فيتوجَّه قِبَلَه رجُلٌ من المؤمنين، فتلقاه المَسَالِحُ - مَسَالِحُ الدَّجال - فيقولون له: أين تَعْمِدُ؟ فقال: أعمِدُ إلى هذا الذي خرج، قال: فيقولون له: أوَمَا تُؤمِنُ بربِّنا؟ فيقول: ما بربِّنا خفاء، فيقولون: اقتلوه، فيقول بعضهم لبعض: ألَيْسَ نَهاكم ربُّكم أن تقتلوا أحدًا دونه؟ قال: فينطلقون به إِلى الدجال، فإذا رآه المؤمن قال: يا أيُّها الناس، هذا الدجال الذي ذكر رسولُ الله - ﷺ- قال: فيأمر الدجال به فَيُشَجّ (١)، فيقول: خذوه وشُجُّوه، فيوسَعُ ظَهْرُهُ وبطنه ضربًا، قال: فيقول: أما تؤمن بي؟ فيقول: أنت المسيح الكذَّاب؟ قال: فيؤمَر به، فيؤشَر بالمنشار مِن مَفْرِقِه حتى يُفَرَّق بين رجليه، قال: ثم يمشي الدجال بين القطعتين، قال: ثم يقول له: قم، فيستوي قائمًا، قال: ثم يقول له: أتؤمن بي؟ فيقول: ما ازددتُ فيكَ إلا بَصِيرة؟ قال: ثم يقول: يا أَيها الناس: إنه لا يُفْعَل بعدي بأحَد من الناس، قال: فيأخذه الدجال ليذبَحه، فَيُجعَلُ ما بين رقبته إلى تَرقُوَتِهِ نُحَاسًا، فلا يستطيع إليه سبيلا، قال: فيأخذ بيديه ورجليه فيقذف به، فيحسب الناس أنما قذفه إلى النار، وإنما ⦗٣٥٠⦘ أُلْقيَ في الجنة، فقال رسولُ الله - ﷺ-: هذا أعظم الناس شهادة عند ربِّ العالمين» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السباخ): الأراضي التي لا تُنبتُ المرعى.\n(بصيرة) البصيرة: المعرفة واليقين.\n(المسالح) جمع مسلحة، وهم قوم معهم سلاح، والمَسلحة: كالثغر والمرقَب وهو الذي يكون فيه قوم يَرْقُبُون العدو، لئلا يهجم عليهم، ويسمى بالأعجمية: اليَزَك.\n(فيؤشر) أشرته بالمنشار، وشرته: إذا شققته به، وقد ذكر.\n_________\n(١) وفي رواية: فيشبح: أي يمد على بطنه.\n(٢) رواه البخاري ١٣ / ٨٩ - ٩١ في الفتن، باب لا يدخل الدجال المدينة، وفي فضائل المدينة، باب لا يدخل الدجال المدينة، ومسلم رقم (٢٩٣٨) في الفتن، باب صفة الدجال وتحريم المدينة عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٦) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والبخاري (٣/٢٨) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. وفي (٩/٧٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. ومسلم (٨/١٩٩) قال: حدثني عمرو الناقد، والحسن الحلواني، وعبد بن حميد، قال عبد: حدثني، وقال الآخران: حدثنا يعقوب وهو ابن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. (ح) وحدثني عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب. والنسائي وفي الكبرى تحفة الأشراف (٤١٣٩) عن أبي داود سليمان بن سيف، عن يعقوب بن إبراهيم، عن أبيه، عن صالح.\nأربعتهم - معمر، وعقيل، وشعيب، وصالح - عن ابن شهاب، قال: أخبرني عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"10","page":348},{"text":"٧٨٤٢ - (خ م د) حذيفة بن اليمان - ﵁ - قال ربعي بن حِراش: انطلقتُ أنا وعقبةُ بنُ عمرو إلى حذيفةَ، فقال عقبةُ: حدِّثني بما سمعتَ من رسولِ الله - ﷺ- في الدجال، فقال: سمعتُه يقول: «إنَّ مع الدجال إذا خرج ماء ونارًا، فأما الذي يرى الناس أنه نار: فماء بارد، وأما الذي يرى الناس أنه ماء: فنار تحرق، فمن أدرك ذلك منكم فليقع في الذي يرى أنه نار، فإنَّه ماء عذب بارد، قال حذيفة: وسمعتُه يقول: إن رَجُلًا ⦗٣٥١⦘\nمِمَّن كان قبلكم أتاه الملَكُ لِيَقْبِضَ روحه، فقال: هل عملتَ من خير؟ قال: ما أعلم، قيل له: انظر، قال: ما أعلَمُ شيئًا، غير أني كنتُ أبايع الناس في الدنيا، فأُنْظِرُ الموسر، وأتجاوز عن المعسر، فأَدخله الله الجنة، وسمعتُه يقول: إن رجلًا حضره الموت، فلما يئسَ من الحياة، أوصى أهله: إذا أنا مِتُّ فاجمعوا لي حَطَبًا كثيرًا، جَزْلًا، ثم أوقِدُوا فيه نارًا، حتى إذا أكلت لحمي، وخلصت إِلى عظمي، وامتُحِشْتُ، فخذوها فَاطحَنُوهَا، ثم انظروا يومًا راحًا فاذْرُوه في اليَمِّ، ففعلوا، فجمعه الله - ﷿ - إِليه، فقال: لم فعلتَ ذلك؟ قال: مِن خِشْيَتِكَ، قال: فغفر الله له، فقال عقبةُ: وأنا سمعتُه يقول ذلك، وكان نباشا» .\nوفي رواية عن حذيفة مختصرًا: أنه ﵇ قال في الدجال: «إنَّ معه ماء ونارًا، فناره ماء بارد، وماؤه نار، فلا تهلكوا» .\nقال أبو مسعود: وأنا سمعتُه من رسولِ الله - ﷺ- أخرجه البخاري ومسلم.\nولمسلم: أن رسولَ الله - ﷺ- قال: «لأنا أعلم بما مع الدجال منه، معه نهران يجريان، أحدهما: رأي العين ماء أبيض، والآخر: رأي العين نار تأجَّجُ، فإما أدركَنَّ أحَد فليأْتِ النهرَ الذي يراه نارًا، ولْيُغَمِّضْ، ثم ليُطَأْطِئ رأسَهُ فليشربْ منه، فإنه ماء بارد، وإِن الدجال ممسوح العين، ⦗٣٥٢⦘ عليها ظَفَرة غليظة، مكتوب بين عينيه كافر، يقرؤه كلُّ مؤمن، كاتب وغير كاتب» .\nوفي رواية لمسلم قال: قال كان رسولُ الله - ﷺ-: «الدجال أعورُ العين اليُسْرَى، جُفال الشَّعَر، معه جَنَّة ونار، فناره جَنَّة، وجنَّتُه نار» هذه الرواية أوردها الحميديُّ في أفراد مسلم، وهي من جملة روايات الحديث المتفق فأوردناها معها.\nوفي رواية أبي داود قال: «اجتمع حذيفةُ، وأبو مسعود، فقال حذيفة: لأنا بما مع الدجال أعلم منه، إنَّ معهُ بحرًا من ماء، ونهرًا من نار، فالذي ترون أنه نار ماء، والذي ترون أنه ماء نار، فمن أدرك ذلك منكم فأراد الماءَ، فليشرب من الذي يرى أنَّه نار، فإنه سيجده ماء» قال أبو مسعود: هكذا سمعتُ رسولَ الله - ﷺ- يقول (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إنظار المعسر): تأخير ما عليه من الدَّين إلى حال يساره.\n(جزلًا) الحطب الجزْلُ: القوي الغليظ.\n(الامتحاش) الاحتراق، امتحشت النار العظْم: إذا أَحرقَتْهُ. ⦗٣٥٣⦘\n(راحًا) يوم راح: كثير الريح شديده.\n(فاذروه في اليم) أي: فرقوه في البحر وألقوه فيه، كما يذرى الطعام، واليمُّ: البحر.\n(تأجج) النار: اتَّقادها.\n(ظَفَرَة) الظفرة: بالتحريك جُلَيدة تغشى العين ناتئة من الجانب الذي يلي الأنف على بياض العين إلى سوادها.\n(شعر جفال): كثير ملتفٌّ.\n_________\n(١) رواه البخاري ١٣ / ٨٧ في الفتن، باب ذكر الدجال، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (٢٩٣٤) و(٢٩٣٥) في الفتن، باب ذكر الدجال وصفته وما معه، وأبو داود رقم (٤٣١٥) في الملاحم، باب خروج الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٩٥) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (٥/٣٩٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٤/٢٠٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. وفي (٩/٧٥) قال: حدثنا عبدان، قال: أخبرني أبي عن شعبة. ومسلم (٨/١٩٥) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة. (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٨/١٩٦) قال: حدثنا علي بن حجر، قال: حدثنا شعيب بن صفوان.\nثلاثتهم - أبو عوانة، وشعبة، وشعيب - عن عبد الملك بن عمير.\n٢- وأخرجه مسلم (٨/١٩٦) قال: حدثنا علي بن حجر السعدي، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا. وقال علي: حدثنا جرير، عن المغيرة، عن نعيم بن أبي هند.\nكلاهما - عبد الملك، ونعيم - عنربعي بن حراش، فذكره.\n* أخرجه أبو داود (٤٣١٥) قال: حدثنا الحسن بن عمرو، قال: حدثنا جرير، عن منصور، عن ربعي ابن حراش. قال: اجتمع حذيفة وأبو مسعود. فقال: حذيفة ... فذكر الحديث موقوفا. قال أبو مسعود البدري: هكذا سمعت رسول الله -ﷺ- يقول.\nمحرف في المطبوع من مسند أحمد (٥/٣٩٩) إلى ربعي بن حراش، عن الطفيل، عن حذيفة. والصواب حذف عن الطفيل انظر جامع المسانيد والسنن (١/الورقة٢٦٧) وأطراف المسند (١/الورقة ٦٩) .","vol":"10","page":350},{"text":"٧٨٤٣ - (خ م) المغيرة بن شعبة - ﵁ - قال: «ما سأل أحد رسولَ الله - ﷺ- عن الدجال أَكثر ممن سألته، وإنَّه قال لي: ما يضرُّكَ منه؟ قلتُ: إنَّهم يقولون إنَّ معه جَبَلَ خُبز، ونهرَ ماء، قال: هو أهْوَنُ على الله من ذلك» .\nوفي رواية: قال لي: «يَا بُنيَّ، وما يُنْصِبُكَ منه؟ إِنه لن يضرَّك، قال: قلتُ: إِنهم يزعمون أنَّ معه أنهارَ الماء، وجبالَ الخبز، قال: هو أهونُ على الله من ذلك» .\nوفي أخرى: «إنهم يقولون: إنَّ معه جبالَ خبز ولحم، ونهرَ ماء، قال: هو أهونُ على الله من ذلك» أخرجه البخاري ومسلم (١) .\n⦗٣٥٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما ينصبك) النّصَب: التعب، أي ما يتعبك منه.\n_________\n(١) رواه البخاري ١٣ / ٨٠ و٨١ في الفتن، باب ذكر الدجال، ومسلم رقم (٢٩٣٩) في الفتن، باب في الدجال وهو أهون على الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٦٤) قال: حدثنا سفيان. وأحمد (٤/٢٤٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٢٤٨) قال: حدثنا يزيد، وفي (٤/٢٥٢) قال: حدثنا يحيى. والبخاري (٩/٧٤) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٦/١٧٧) قال: حدثنا أبو بكر بن أبي شيبة، وابن أبي عمر، قالا: حدثنا يزيد بن هارون. وفي (٦/١٧٧و ٨/٢٠٠) قال: حدثنا ابو بكر بن أبي شيبة، وابن نمير، قالا: حدثنا وكيع. (ح) وحدثنا سريج بن يونس، قال: حدثنا هشيم. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير. (ح) وحدثني محمد بن رافع، قال: حدثنا أبو أسامة وفي (٨/٢٠٠) قال: حدثنا شهاب بن عباد العبدي، قال: حدثنا إبراهيم بن حميد الرؤاسي. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. وابن ماجه (٤٠٧٣) قال: حدثنا محمد بن عبد الله بن نمير، وعلي بن محمد، قالا: حدثنا وكيع.\nتسعتهم - سفيان بن عيينة، وشعبة، ويزيد، ويحيى القطان، ووكيع، وهشيم، وجرير، وأبو أسامة، وإبراهيم بن حميد - عن إسماعيل بن أبي خالد، قال: سمعت قيس بن أبي حازم، فذكره.","vol":"10","page":353},{"text":"٧٨٤٤ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ألا أُحدِّثكم حديثًا عن الدَّجَّال ما حدَّث به نبيّ قومَه؟ إنَّه أعورُ، وإنه يجيءِ بمثال الجنةِ والنار، فالتي يقول: إنها الجنةُ: هي النار، وإني أُنذركم به، كما أَنذر به نوح قومَه» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ٢٦٤ في الأنبياء، باب قول الله ﷿: ﴿ولقد أرسلنا نوحًا إلى قومه﴾، ومسلم رقم (٢٩٣٦) في الفتن، باب ذكر الدجال وصفة ما معه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/١٦٣) قال: حدثنا أبو نعيم. ومسلم (٨/١٩٦) قال: حدثني محمد بن رافع. قال: حدثنا حسين بن محمد.\nكلاهما - أبو نعيم، وحسين بن محمد - قالا: حدثنا شيبان، عن يحيى، عن أبي سلمة، فذكره.","vol":"10","page":354},{"text":"٧٨٤٥ - (م ت) أبو الزبير - ﵀ - سمع جابرَ بن عبد الله - ﵁ - يقول: أَخْبَرَتْني أم شَريك: أنها سَمِعَتْ رسولَ الله - ﷺ- يقول: «لَيَفِرّنَّ الناسُ من الدَّجَّالِ في الجبال» .\nقالت أم شريك: قلت: يا رسول الله، فأيْن العرب يومئذ؟ قال: «هم قليل» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٩٤٥) في الفتن، باب في بقية أحاديث الدجال، والترمذي رقم (٣٩٢٦) في المناقب، باب فضل العرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٦٢) قال: حدثنا روح. ومسلم (٨/٢٠٧) قال: حدثنا هارون بن عبد الله. قال: حدثنا حجاج بن محمد. (ح) وحدثناه محمد بن بشار وعبد بن حميد. قالا: حدثنا أبو عاصم. والترمذي (٣٩٣٠) قال: حدثنا محمد بن يحيى الأزدي. قال: حدثنا حجاج بن محمد.\nثلاثتهم - روح، وحجاج، وأبو عاصم - عن ابن جريج. قال: أخبرني أبو الزبير. أنه سمع جابر بن عبد الله، فذكره.","vol":"10","page":354},{"text":"٧٨٤٦ - (د) عمران بن حصين - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ سَمِعَ بالدَّجَّال، فَلْيَنْأَ منه (١)، فوالله إن الرجل ليأتيه وهو يَحْسِبُ أنه مؤمن، فيتبعُه، مما يَبْعَثُ به من الشبهات، أو لما يَبعث به من ⦗٣٥٥⦘ الشبهات» أخرجه أبو داود (٢) .\n_________\n(١) وفي نسخ أبي داود المطبوعة: عنه.\n(٢) رقم (٤٣١٩) في الملاحم، باب خروج الدجال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٨) قال: حدثنا صفوان بن عيسى. ومسلم (٨/٤٨) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: حدثنا عثمان بن عمر.\nكلاهما - صفوان، وعثمان - عن عزرة بن ثابت، عن يحيى بن عقيل، عن يحيى بن يعمر، عن أبي الأسود الدئلي، فذكره.","vol":"10","page":354},{"text":"٧٨٤٧ - (م) حميد بن هلال - ﵁ - عن رهط - منهم أبو الدهماء وأبو قتادة - قالوا: «كُنَّا نَمرّ على هشام بن عامر، نأتِي عمرانَ بنَ حصين، فقال ذات يوم: إنَّكم لتجاوزونني إلى رجال ما كانوا بأحْضَرَ لرسول الله - ﷺ- مِنِّي، ولا أعْلَمَ بحديثه مني، سمعتُ رسولَ الله - ﷺ- يقول: ما بين خَلْقِ آدم إلى قيام الساعة: خلق أكْبَرُ من الدَّجَّال» وفي رواية: «أمر أكبر من الدجال» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٤٦) في الفتن، باب في بقية من أحاديث الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٩) قال: حدثنا سفيان بن عيينة، عن أيوب. وفي (٤/٢٠) قال: حدثنا حسين بن محمد. قال: حدثنا سليمان بن المغيرة.\nكلاهما - أيوب، وسليمان - عن حميد بن هلال، فذكره.\n* وأخرجه أحمد (٤/١٩) قال: حدثنا إسماعيل. قال: أخبرنا أيوب، عن حميد بن هلال، عن بعض أشياخهم. قال: قال هشام بن عامر لجيرانه: إنكم لتخطون إلى رجال ما كانوا بأحضر لرسول الله -ﷺ- ولا أوعى لحديثه مني، فذكر الحديث.\n* وأخرجه أحمد (٤/٢١) قال: حدثنا أحمد بن عبد الملك. قال: حدثنا حماد، يعني ابن زيد، عن أيوب. عن حميد بن هلال، عن أبي الدهماء، عن هشام بن عامر. قال: إنكم لتجاوزون إلى رهط من أصحاب النبي -ﷺ- ما كانوا أحصى ولا أحفظ لحديثه مني، فذكر الحديث.\n* وأخرجه مسلم (٨/٢٠٧) قال: حدثني زهير بن حرب. قال: حدثنا أحمد بن إسحاق الحضرمي. قال: حدثنا عبد العزيز، يعني ابن المختار. قال: حدثنا أيوب، عن حميد بن هلال، عن رهط منهم أبو الدهماء وأبو قتادة. قالوا: كنا نمر على هشام بن عامر نأتي عمران بن حصين فقال ذات يوم إنكم لتجاوزوني إلى رجال ما كانوا بأحضر لرسول الله -ﷺ- مني ولا أعلم بحديثه. مني، فذكر الحديث.\n* وأخرجه مسلم (٨/٢٠٧) قال: حدثني محمد بن حاتم. قال: حدثنا عبد الله بن جعفر الرقي. قال: حدثنا عبيد الله بن عمرو، عن أيوب، عن حميد بن هلال، عن ثلاثة رهط من قومه فيهم أبو قتادة. قالوا: كنا نمر على هشام بن عامر إلى عمران بن حصين ... بمثل حديث عبد العزيز بن مختار.","vol":"10","page":355},{"text":"٧٨٤٨ - (خ م د ت) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- ذكر الدجال بين ظَهْرَاني الناس، فقال: «إن الله ليس بأعورَ، ألا إنَّ المسيح الدَّجَّال أعْوَرُ العين اليمنى، كأنَّ عينه عِنَبة طافئة» أخرجه مسلم.\nوفي رواية الترمذي: «أن النبيَّ - ﷺ- سُئل عن الدجال؟ فقال: ألا إنَّ ربكم ليس بأعورَ، ألا وإنَّه أعورُ، عَيْنُه اليمنى كأنها عنبة طافئة» .\nوفي رواية البخاري: «أن المسيح ذُكِرَ بين ظهرانَي الناس، فقال النبيُّ - ﷺ-: إنَّ الله ليس بأعورَ، ألا إنَّ المسيح الدجال أعورُ عين اليمنى، كأَنَّها عنبة طافئة» . ⦗٣٥٦⦘\nوفي أخرى له ولمسلم: أن النبَّي - ﷺ- ذكر الدجال فقال: إنَّه أعورُ عين اليمنى، كأنَّها عنبة طائفة.\nوفي رواية أبي داود قال: «قام رسولُ الله - ﷺ- في الناس، فأثنى على الله بما هو أهله ... فذكر الدجال، فقال: إني لأُنْذِرُكموه، وما من نبي إلا وقد أنذره قومَه، ولقد أنذره نوح قومَه، ولكني سأقول لكم فيه قولًا لم يقله نبي لقومه، تعلمون أنَّه أعورُ، وأنَّ الله ليس بأعورَ» .\nوفي أخرى للترمذي: قال: «قام رسولُ الله - ﷺ- في الناس، فأثنى على الله بما هو أهله ... ثم ذكر الدجال، فقال: إني لأنذركموه، وما من نبي إلا وقد أنذر قومه، لقد أنذره نوح قومه، ولكني سأقول فيه قولًا لم يقله نبي لقومه: تعلمون أنَّه أعورُ، وأنَّ الله ليس بأعور» .\nقال الزهري: فأخبرني عمر بن ثابت الأنصاري: أنه أخبره بعض أصحاب رسول الله - ﷺ-: «أن النبيَّ - ﷺ- قال يومئذ للناس وهو يحذِّرهم فتنته: تعلمون أنَّه ليس يرى أحد منكم ربَّه حتى يموتَ، وأنَّه مكتوب بين عينيه: كافر، يقرؤه كلُّ من كَرِهَ عملَه» (١) .\n_________\n(١) رواه البخاري ١٣ / ٨٢ - ٨٦ في الفتن، باب ذكر الدجال، وفي الأنبياء، باب قول الله تعالى: ﴿واذكر في الكتاب مريم إذ انتبذت من أهلها﴾، وفي اللباس، باب الجعد، وفي التعبير، ⦗٣٥٧⦘ باب رؤيا الليل، وباب الطواف بالكعبة في المنام، ومسلم رقم (١٦٩) في الإيمان، باب ذكر المسيح بن مريم والمسيح الدجال، وفي الفتن، باب ذكر الدجال، وأبو داود رقم (٤٧٥٧) في السنة، باب خروج الدجال، والترمذي رقم (٢٢٣٦) و(٢٢٤٢) في الفتن، باب ما جاء في علامة الدجال، وباب ما جاء في صفة الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧) (٤٨٠٤) و(٢/٣٣) (٤٨٧٩) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٣٧) (٤٩٤٨) قال: حدثنا حماد، قال: عبيد الله أخبرنا. (ح) ومحمد بن بشر، قال: حدثنا عبيد الله. وفي (٢/١٢٤) (٦٠٧٠) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن سلمة، عن أيوب، وعبيد الله. وفي (٢/١٣١) (٦١٤٤) قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. والبخاري (٤/٢٠٢) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أبو ضمرة، قال: حدثنا موسى. وفي (٩/٧٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب، قال: حدثنا أيوب. وفي (٩/١٤٨) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية. ومسلم (١/١٠٧) قال: حدثنا محمد بن إسحاق المسيبي، قال: حدثنا أنس يعني ابن عياض، عن موسى وهو ابن عقبة. وفي (٨/١٩٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، ومحمد بن بشر، قالا: حدثنا عبيد الله. (ح) وحدثنا ابن نمير، قال: حدثنا محمد بن بشر، قال: حدثنا عبيد الله. وفي (٨/١٩٥) قال: حدثني أبو الربيع، وأبو كامل، قالا: حدثنا حماد وهو ابن زيد، عن أيوب. (ح) وحدثنا محمد بن عباد، قال: حدثنا حاتم يعني ابن إسماعيل، عن موسى بن عقبة. والترمذي (٢٢٤١) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا المعتمر بن سليمان، عن عبيد الله بن عمر.\nستتهم - محمد بن إسحاق، وعبيد الله، وأيوب، وصالح، وموسى بن عقبة، وجويرية - عن نافع، فذكره.","vol":"10","page":355},{"text":"٧٨٤٩ - (خ م ت د) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما من نبي إلا وقد أنذر أُمَّته الأعورَ الكذَّابَ، ألا إنه أعورُ، وإنَّ ربَّكم ﷿ ليس بأعورَ، مكتوب بين عينيه (ك ف ر)» أخرجه البخاري ومسلم والترمذي وأبو داود.\nوفي رواية لمسلم: أن نَبيَّ الله - ﷺ- قال: «الدجال مكتوب بين عينيه (ك ف ر) أي كافر» .\nوفي أخرى قال: قال رسولُ الله - ﷺ-: «الدجال ممسوح العين، مكتوب بين عينيه (كافر)، ثم تهجَّاها (ك ف ر) يقرؤه كل مسلم» .\nوفي رواية لأبي داود «بين عينيه كافر» .\nوفي أخرى «يقرؤه كل مسلم» (١) .\n_________\n(١) رواه البخاري ١٣ / ٨٨ وفي الفتن، باب ذكر الدجال، في التوحيد، باب قول الله ﷿: ﴿ولتصنع على عيني﴾، ومسلم رقم (٢٩٢٣) في الفتن، باب ذكر الدجال وصفة ما معه، وأبو داود رقم (٤٣١٦) و(٤٣١٧) و(٤٣١٨) في الملاحم، باب خروج الدجال، والترمذي رقم (٢٢٤٦) في الفتن، باب رقم (٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٠٣) قال: حدثنا عمرو بن الهيثم. وفي (٣/١٧٣و ٢٧٦) قال: حدثنا محمد بن جعفر. وفي (٣/١٧٣) قال: حدثنا حجاج. وفي (٣/٢٩٠) قال: حدثنا بهز والبخاري (٩/٧٥) قال: حدثنا سليمان بن حرب. وفي (٩/١٤٨) قال: حدثنا حفص بن عمر. ومسلم (٨/١٩٥) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. وأبو داود (٤٣١٦) قال: حدثنا أبو الوليد الطيالسي. وفي (٤٣١٧) قال: حدثنا محمد بن المثنى، عن محمد بن جعفر. والترمذي (٢٢٤٥) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر.\nسبعتهم - عمرو، وابن جعفر، وحجاج، وبهز، وسليمان، وحفص، وأبو الوليد - عن شعبة.\n٢- وأخرجه أحمد (٣/٢٠٦ و٢٣٣) قال: حدثنا عبد الوهاب. وفي (٣/٢٠٧) قال: حدثنا روح قالا: عبد الوهاب، وروح: حدثنا سعيد بن أبي عروبة.\n٣- وأخرجه أحمد (٣/٢٢٩) قال: حدثنا يونس، قال: حدثنا شيبان.\n٤- وأخرجه مسلم (٨/١٩٥) قال: حدثنا محمد بن المثنى وابن بشار، قالا: حدثنا معاذ بن هشام، قال: حدثني أبي.\nأربعتهم - شعبة، وسعيد، وشيبان، وهشام - عن قتادة، فذكره.","vol":"10","page":357},{"text":"٧٨٥٠ - (د) عبادة بن الصامت - ﵁ - أنَّ رسولَ الله ⦗٣٥٨⦘ ﷺ- قال: «إني حدَّثْتُكُم عن الدجال، حتى خشيتُ أن لا تعقلوا، إن المسيحَ الدجالَ قصير أفْحَجُ، جَعْد أَعْوَرُ، مطموسُ العين، ليست بناتِئة، ولا جَحْراءَ، فإن التبِسَ عليكم، فاعلموا أنَّ رَّبكم ليس بأعورَ» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفحج): تباعد ما بين الفخذين، والرجل أفحج.\n(عين جحراء) أي: غائرة مختفية، كأنها قد انجحرت، أي: دخلت في جحر، وهو الثقب، قال الهروي: وأقرأنيه الأزهري جَخْراء - بالجيم والخاء المعجمة - وأنكره بالحاء المهملة، قال: معناه: الضيقة فيها رَمَص وغَمَص.\n_________\n(١) رقم (٤٣٢٠) في الملاحم، باب خروج الدجال، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٢٤) قال: حدثنا حيوة بن شريح، ويزيد بن عبد ربه. وأبو داود (٤٣٢٠) قال: حدثنا حيوة بن شريح. والنسائي في الكبرى تحفة الأشراف (٥٠٧٨) عن إسحاق بن إبراهيم.\nثلاثتهم - حيوة، ويزيد، وإسحاق - عن بقية بن الوليد، قال: حدثني بحير بن سعد، عن خالد بن معدان، عن عمرو بن الأسود، عن جنادة بن أبي أمية، فذكره.","vol":"10","page":357},{"text":"٧٨٥١ - (د ت) أبو عبيدة بن الجراح - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إنه لم يكن نبيّ بعد نوح إلا وقد أنذر قومَه الدجال، وإني أنذركموه، فوصفه لنا رسولُ الله - ﷺ-، فقال: لعله سَيُدرِكُه بَعْضُ مَنْ رَآني، وسَمِعَ كلامي، قالوا: يا رسول الله، فكيف قلوبنا يومئذ؟ قال: مثلها - يعني اليومَ - أو خير» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٤٧٥٦) في السنة، باب في الدجال، والترمذي رقم (٢٢٣٥) في الفتن، باب ما جاء في الدجال، وإسناده ضعيف، ولكن لأكثره شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:\n١- أخرجه أحمد (١/١٩٥) (١٦٩٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٩٥) (١٦٩٣) قال: حدثنا عفان، وعبد الصمد، قالا: حدثنا حماد بن سلمة. وأبو داود (٤٧٥٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. والترمذي (٢٢٣٤) قال: حدثنا عبد الله بن معاوية الجمحي، قال: حدثنا حماد بن سلم.\nكلاهما - شعبة، وحماد - عن خالد الحذاء، عن عبد الله بن شقيق، عن عبد الله بن سراقة، فذكره.","vol":"10","page":358},{"text":"٧٨٥٢ - () أبو سعيد الخدري - ﵁ -: أنه سأل رسولَ الله - ﷺ ⦗٣٥٩⦘ عن الدجال فقال: «هو يومه هذا قد أكل الطعام، وإني أعْهدُ إليكم فيه عهدًا لم يعهده نبي إلى أُمَّته، إِنَّ عينه اليمنى ممسوحة جاحظة، لا حدقةَ لها، كأنها نُخاعة في حائط، وعينه اليسرى، كأنها كوكب دُرِّيٌّ، ومعه مِثلُ الجنة والنار، فناره جَنَّة، وماؤه نار، ألا وبين يديه رجلان يُنْذِرَان أهلَ القرى، فإذا خرجا من القرية دخلها أول أصحاب الدجال» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجاحظة): الناتئة العظيمة.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ولأكثره شواهد بمعناه في \" الصحيحين \" وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه رزين.","vol":"10","page":358},{"text":"٧٨٥٣ - () جابر بن عبد الله - ﵁ - أن النبيَّ - ﷺ- قال في حجة الوداع: «استنصِتِ الناسَ، فَحمِد الله، وأثنى عليه، ثم ذكر المسيح الدجال، فأطنَبَ في ذِكْره، وقال: ما بعثَ الله من نبيّ إلا أنذره أُمته، أنذره نوح أمتَه، والنبيُّون من بعده، وإنَّه يخرجُ فيكم، فما خَفيَ عليكم من شأنه، فليس يخفى عليكم، إنَّ ربكم ليس يخفى عليكم - ثلاثًا - إنَّ ربكم ليس بأعورَ، وإنَّه أعورُ عين اليمنى، كأن عينه عنبة طافئة» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه رزين.","vol":"10","page":359},{"text":"٧٨٥٤ - () عبد الله بن مسعود قال: ذُكِرَ الدجالُ عندَ رسولِ الله ⦗٣٦٠⦘ ﷺ- فقال: «إنَّ الله لا يخفى عليكم، إنَّ الله ليس بأعورَ، وأشار بيده إلى عينيه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه رزين.","vol":"10","page":359},{"text":"٧٨٥٥ - (ت) مجمع بن جارية (١) الأنصاري - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «يَقتُل ابنُ مريم الدَّجالَ بباب لُدّ» أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: مجمع بن حارثة، وهو خطأ.\n(٢) رقم (٢٢٤٥) في الفتن، باب ما جاء في قتل عيسى بن مريم الدجال، وقال الترمذي: هذا حديث صحيح، قال: وفي الباب عن عمران بن حصين، ونافع بن عتبة، وأبي برزة، وحذيفة بن أسيد، وأبي هريرة، وكيسان، وعثمان بن أبي العاص، وجابر، وأبي أمامة، وابن مسعود، وعبد الله بن عمرو، وسمرة بن جندب، والنواس بن سمعان، وعمرو بن عوف، وحذيفة بن اليمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٢٨) قال: حدثنا سفيان. وأحمد (٣/٤٢٠) قال: حدثنا هاشم بن القاسم، قال: حدثنا ليث، يعني ابن سعد. وفي (٣/٤٢٠) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي. والترمذي (٢٢٤٤) قال: حدثنا قتيبة، قال: حدثنا الليث.\nثلاثتهم -سفيان، والليث والأوزاعي - عن ابن شهاب الزهري، قال: أخبرني عبيد الله بن عبد الله بن ثعلبة، أنه سمع عبد الرحمن بن يزيد بن جارية، فذكره.\n(*) في رواية الليث عند أحمد، والأوزاعي: عبد الله بن ثعلبة.\n* وأخرجه أحمد (٣/٤٢٠) قال: حدثنا سفيان بن عيينة. وأحمد (٣/٤٢٠ و٤/٢٢٦ و٣٩٠) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر.\nكلاهما - سفيان، ومعمر - عن الزهري، عن عبد الله بن عبيد الله بن ثعلبة، عن عبد الله بن يزيد. قال: سمعت مجمع بن جارية، فذكره.\n* في رواية أحمد (٤/٢٢٦) (٣٩٠) عبد الله بن زيد الأنصاري.\n* وفي رواية أحمد (٣/٢٢٦) عبيد الله بن عبد الله بن ثعلبة الأنصاري.\nقال الترمذي: هذا حديث صحيح، قال: وفي الباب عن عمران بن حصين، ونافع بن عتبة، وأبي برزة، وحذيفة بن أسيد، وأبي هريرة، وكيسان، وعثمان بن أبي العاص، وجابر، وأبي أمامة، وابن مسعود، وعبد الله بن عمرو، وسمرة بن جندب، والنواس بن سمعان، وعمرو بن عوف، وحذيفة بن اليمان.","vol":"10","page":360},{"text":"٧٨٥٦ - (ت) أبو بكر الصديق - ﵁ - قال: حدَّثنا رسولُ الله - ﷺ- قال: «الدجالُ يخرج من أرض بالمشرق، يقال لها: خراسان يتَّبعُه أقوام كأن وجوهَهم المِجانُّ المطْرَقةُ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المجان المطرقة) المجان جمع مجنَّة - وهو الترس، والمُطْرَقة - التي ضوعف عليها العَقبُ وألبسته شيئًا فوق شيء، يقال: أطرقْتُ التُّرسَ: إذا فعلت به ذلك، وطارقت النعل: إذا جعلتها طبَقًا فوق طبق وخصفتها.\n_________\n(١) رقم (٢٢٣٨) في الفتن، باب ما جاء من أين يخرج الدجال، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب، وفي الباب عن أبي هريرة وعائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤) (١٢) و(١/٧) (٣٣) وعبد بن حميد (٤) وابن ماجة (٤٠٧٢) قال: حدثنا نصر بن علي الجهضمي، ومحمد بن بشار، ومحمد بن المثنى. والترمذي (٢٢٣٧) قال: حدثنا محمد بن بشار، وأحمد بن منيع.\nستتهم - أحمد بن حنبل، وعبد بن حميد، ونصر بن علي، ومحمد بن بشار، ومحمد بن المثنى، وأحمد بن منيع - قالوا: حدثنا روح وهو ابن عبادة، قال: حدثنا سعيد بن أبي عروبة، عن أبي التياح، عن المغيرة بن سبيع، عن عمرو بن حريث، فذكره.\nقلت: في سنده سعيد بن أبي عروبة وهو كثير التدليس وقد عنعن، وأيضا قد اختلط وقد أورده ابن الكيال في الكواكب النيرات في معرفة من اختلط من الرواة الثقات.","vol":"10","page":360},{"text":"٧٨٥٧ - (م) أنس بن مالك - ﵁ - أن النبيَّ - ﷺ- قال: ⦗٣٦١⦘ «يتبع الدجال من يهودِ أصفهان (١) سبعون ألفًا عليهم الطَّيالسةُ» أخرجه مسلم (٢) .\n_________\n(١) في نسخ مسلم المطبوعة: أصبهان، بالباء، وكلاهما صواب، قال النووي في \" شرح مسلم \": وأصبهان، بفتح الهمزة وكسرها وبالباء وبالفاء.\n(٢) رقم (٢٩٤٤) في الفتن، باب في بقية من أحاديث الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٨/٢٠٧) قال: حدثنا منصور بن أبي مزاحم، قال: حدثنا يحيى بن حمزة، عن الأوزاعي، عن إسحاق، فذكره.","vol":"10","page":360},{"text":"٧٨٥٨ - (ت) أبو بكرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «يمكثُ أبو الدجال وأُمُّه ثلاثين عامًا لا يولد لهما ولد، ثم يولد لهما غُلام أعْوَرُ، أضرُّ شيء، وأقلُّه منفعة، تنام عيناه، ولا ينام قلبه، ثم نَعَتَ لنا رسولُ الله - ﷺ- أبَويْهِ، فقال: طُوَال، ضَرْبُ اللحمِ، كأن أنْفَهُ مِنْقَار، وأُمُّه امرأة فِرضَاخِيَّة، طويلة الثَّدْيَيْنِ، قال أبو بكرة: فسمعنا بمولود قد ولد على هذه الصفة في يهود المدينة، قال: فذهبتُ أنا والزبيرُ بنُ العوام، حتى دخلنا على أبويه، فإذا نَعتُ رسولِ الله - ﷺ- فيهما، فقلنا: هل لكما ولد؟ فقالا: مكثنا ثلاثين عامًا لا يولد لنا ولد، ثم وُلِدَ لنا غلام أعورُ، أضرُّ شيء، وأقله منفعة، تنام عينه، ولا ينام قلبه، فخرجنا مِن عندهما، فإذا هو مُنْجَدِل في الشمس في قطيفة، وله هَمْهَمَة، فكشف عن رأسه، فقال: ما قلتما؟ قلنا: وهل سَمِعْتَ ما قلنا؟ قال: نعم، تنام عينايَ، ولا ينام قلبي» أخرجه الترمذي (١) .\n⦗٣٦٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طُوَالٌ ضَرْب اللحم) رجل طُوَالٌ، أي: طويل، وهو أبلغ من طويل، ورجل ضرب اللحم خفيفه.\n(فِرْضاخية) الفرضاخية: هي الضخمة العظيمة.\n(المنجدل): المستلقي على الأرض، وهو من الجدالة، والجدالة: الأرض.\n_________\n(١) رقم (٢٩٤٩) في الفتن، باب ما جاء في ذكر ابن صائد، وفي سنده علي بن زيد بن جدعان، وهو ضعيف، ومع ذلك فقد قال الترمذي: حديث حسن غريب لا نعرفه إلا من حديث حماد بن سلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٤٠) قال: حدثنا يزيد. وفي (٥/٤٩) قال: حدثنا عفان. وفي (٥/٥١) قال: حدثنا مؤمل. والترمذي (٢٢٤٨) قال: حدثنا عبد الله بن معاوية الجمحي.\nأربعتهم - يزيد، وعفان، ومؤمل، وعبد الله - عن حماد بن سلمة، عن علي بن زيد، عن عبد الرحمن بن أبي بكرة، فذكره.\nتحرف في المطبوع إلى زيد انظر جامع المسانيد والسنن (٥/الورقة٥٣) وأطراف المسند (٢/الورقة١٢٧) .\nقلت: في سنده علي بن زيد بن الجدعان وهو ضعيف وذكر ابن كثير أنه منكر الحديث.","vol":"10","page":361},{"text":"<span data-type=\"title\" id=toc-1742>الفصل الثالث: في ابن صياد</span>\n٧٨٥٩ - (خ م د) محمد بن المنكدر قال: رأيتُ جابرَ بنَ عبد الله - ﵄ - يحلف بالله: أنَّ ابنَ صيّاد الدجالُ، قال: قلت: أتَحْلفُ بالله؟ قال: فإني سمعتُ عمر يحلف بالله على ذلك عندَ رسول الله - ﷺ-، فلا يُنْكرهُ. أخرجه البخاري ومسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ابن صياد) قال الخطابي: قد اختلف الناس في أمر ابن صيَّاد اختلافًا ⦗٣٦٣⦘ شديدًا، وأشكل أمره، حتى قيل فيه كل قول، فيقال: كيف بقّى رسول الله - ﷺ- رجلًا يدَّعي النبوة كاذبًا، وتركه بالمدينة في داره يجاوره؟ وما معنى ذلك؟ وما وجه امتحانه إياه بما خبأ له من آية الدخان؟ وقوله بعد ذلك: «اخسأ، فلن تعدو قدرك»؟ قال: والذي عندي، أن هذه القصة إنما جرت معه أيام مهادنته - ﷺ- اليهود وحلفاءهم، وذلك: أنه بعد مقدمه المدينة كتب بينه وبين اليهود كتابًا صالحهم فيه على أن لا يهاجروا، وأن يتركوا على أمرهم، وكان ابن صياد منهم، أو دخيلًا في جملتهم - وكان يبلغ رسولَ الله - ﷺ- خَبَرُهُ، وما يدَّعيه من الكهانة ويتعاطاه من الغيب، فامتحنه النبيُّ - ﷺ- بذلك ليبرز أمره ويختبر شأنه، فلما كلَّمه علم أنه مبطل، وأنه من جملة السحرة أو الكهنة، أو ممن يأتيه رِئْي من الجن، أو يتعاهده شيطان، فيلقي على لسانه بعض ما يتكلم به، فلما سمع قوله: «الدخ» زبره، فقال: «اخسأ فلن تعدو قدرك»، يريد أن ذلك شيء اطلع عليه الشيطان، فألقاه إليه وأجراه على لسانه، وليس ذلك من قبيل الوحي السماوي إذ لم يكن له قدر الأنبياء الذين يُوحى إليهم علم الغيب، ولا درجة الأولياء الذين يلهمون الغيب فَيُصِيبُون بنور قلوبهم، وإنما كانت له تارات يصيب في بعضها، ويخطئ في البعض، وذلك معنى قوله: «يأتيني صادق وكاذب» فقال له عند ذلك: «قد خلِّط عليك» والجملة من أمره: أنه كان فتنة امتَحَن الله به ⦗٣٦٤⦘ عباده المؤمنين ﴿ليهلك مَنْ هلك عن بينة ويحيى من حي عن بينة﴾ [الأنفال: ٤٢] كما امتَحن الله قوم موسى بالعجل، فافتتن به قوم وهلكوا، ونجا من هداه الله وعصمه، وقد اختلفت الروايات في كفره، وفيما كان من شأنه بعد كبره، فروي أن تاب عن ذلك القول، ثم إنه مات بالمدينة، وأنهم لما أرادوا الصلاة عليه، كشفوا عن وجهه حتى رآه الناس، وقيل لهم: اشهدوا، وروي غير ذلك، وأنه فُقِد يوم الحرَّة فلم يجدوه، والله أعلم.\n_________\n(١) رواه البخاري ١٣ / ٢٧٣ في الاعتصام، باب من رأى ترك النكير من النبي ﷺ حجة لا من غير الرسول، ومسلم رقم (٤٩٢٩) في الفتن، باب ذكر ابن صياد، وأبو داود رقم في الملاحم، باب في خبر ابن صائد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/١٣٣) قال: حدثنا حماد بن حميد. ومسلم (٨/١٩٢) وأبو داود (٤٣٣١) .\nثلاثتهم - حماد، ومسلم، وأبو داود - قالوا: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي، قال: حدثنا شعبة، عن سعد بن إبراهيم، عن محمد بن المنكدر، فذكره.","vol":"10","page":362},{"text":"٧٨٦٠ - (د) نافع - مولى عبد الله بن عمر أنَّ ابنَ عمر - ﵄- كان يقول: «والله ما أَشُكُّ أن المسيح الدجال ابنُ صياَّد» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٣٣٠) في الملاحم، باب في خبر ابن صائد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٣٠) حدثنا قتيبة بن سعيد، ثنا يعقوب، يعني ابن عبد الرحمن، عن موسى بن عقبة، عن نافع، قال: كان ابن عمر، فذكره.","vol":"10","page":364},{"text":"٧٨٦١ - (خ م د ت) عبد الله بن عمر - ﵄- قال: «إنَّ عمر بنَ الخطاب انطلق مع رسولِ الله - ﷺ- في رَهْط من أصحابه قِبَلَ ابنِ صياد، حتى وجده يَلْعَبُ مع الصبيان عند أُطُمِ بني مَغالة، وقد قارب ابنُ صياد يومئذ الُحلم، فلم يَشْعُر حتى ضربَ رسولُ الله ظَهْرَه بيده، ثم قال رسولُ الله - ﷺ- لابن صياد: أتشهد أنّي رسولُ الله؟ فنظر إليه ابنُ صياد، فقال: أشهدُ أنّكَ رسولُ الأُمِّيين، فقال ابنُ صياد لرسولِ الله - ﷺ-: أتشهد أني رسول الله؟ فرفضَهُ رسولُ - ﷺ-، وقال: آمنتُ بالله وبرُسُلِه، ⦗٣٦٥⦘ ثم قال له رسولُ الله - ﷺ-: ماذا ترى؟ قال ابنُ صياد، يأتيني صادق وكاذب، فقال له رسولُ الله - ﷺ- خُلِّطَ عليك الأمر، ثم قال له رسولُ الله - ﷺ-: إني قد خبَأت لَكَ خبيئًا، فقال ابن صياد: هو الدُّخُّ، فقال له رسول الله - ﷺ-: اخسأ، فلن تعُدوَ قدرَك، فقال عمر بن الخطاب: ذَرْني يا رسول الله أضرب عنقَه، فقال له رسول الله - ﷺ- إن يَكُنْه فَلَنْ تُسَلَّطَ عليه، وإن لم يَكنْهُ، فلاَ خيْرَ لك في قَتلِهِ» .\nوقال سالم: سمعت ابنَ عمر يقول: «انطلق بعد ذلك رسولُ الله - ﷺ- وأُبيُّ بنُ كعبِ الأنصاريُّ إلى النخل التي فيها ابن فيها ابن صياد، حتى إذا دخل رسول الله - ﷺ- النخلَ طَفِقَ يتَّقي بجذوع النخل، وهو يَخْتل أن يسمعَ من ابن صياد شيئًا قبل أن يراه ابنُ صياد، فرآه رسولُ الله - ﷺ- وهو مضطجع على فراش في قطيفة له فيها رَمْرَمة أو زَمْزَمة، فرأت أُمُّ ابن صياد رسولَ الله - ﷺ- وهو يتَّقي بجذوع النخل، فقالت لابنِ صياد: يا صاف - وهو اسمُ ابنِ صياد - هذا محمد فثار ابنُ صياد، فقال رسولُ الله - ﷺ-: لو تَرَكَتْهُ بَيَّنَ.\nقال سالم: قال عبد الله بن عمر: فقام رسولُ الله - ﷺ- في الناس، فأثنى على الله بما هو له أهل، ثم ذكر الدجال، فقال: إني لأُنذركموه، ما من نبيّ إلا قد أنذره قومَه، لقد أنذره نوح قومَه، ولكن أقول لكم فيه قولًا ⦗٣٦٦⦘ لم يقله نبيُّ لقومه: تعلَّموا (١) أنَّه أعورُ، وإنَّ الله ﵎ ليس بأعور» أخرجه البخاري ومسلم.\nوزاد مسلم: قال ابن شهاب: وأخبرني عمرُ بن ثابت الأنصاريُّ: أنَّه أخبره بعض أصحاب رسول الله - ﷺ- قال - يوم حَذّر الناسَ الدجالَ - «إنه مكتوب بين عينيه كافر، يقرؤه كلّ من كَره عمله - أو يقرؤه كلُّ مؤمن - وقال: تعلَّموا (١) أنه لَنْ يَرى أحدُ منكم ربَّه حتى يموتَ» .\nوفي رواية الترمذي «أن رسولَ الله - ﷺ- مَرَّ بابن صَيَّاد في نَفَر من أصحابه - منهم: عمرُ بن الخطاب - وهو يلعَبُ مع الغلمان، عند أُطُم بني مَغَاَلَهَ - وهو غلام - فلم يشعر حتى ضرب رسولُ الله - ﷺ- ظهره بيده ... وذكر الحديث إلى قوله: خُلِّط عليك الأمر - وقال: ثم قال رسول الله - ﷺ-: إني قد خَبَأت خَبيئًا، وخبأ له ﴿يوم تأتي السماء بدخانٍ مبين﴾ [الدخان: ١٠] فقال ابن صياد: هو الدّخّ، فقال رسولُ الله - ﷺ-: اخسأ، فلن تَعْدُوَ قَدْرَك، قال عمرُ: يا رسول الله ائذَن لي فأضرِبَ عنقه، فقال رسولُ الله - ﷺ-: إن يَكُ حقًا فَلَنْ تُسلْط عليه، وإن لا يَكُ، فلا خير لك في قتله» إلى هاهنا أخرج الترمذي، وقد أخرج مفردًا قول سالم عن أبيه: «فقام رسولُ الله - ﷺ- في الناس فأثنى على الله بما هو أهله ... إلى قوله: وإنَّ الله ليس بأعور» . ⦗٣٦٧⦘\nوأخرج زيادة مسلم إلى قوله: «يقرؤه كلُّ مَنْ كَرِهَ عملَهُ» .\nوأخرجه أبو داود مثل الترمذي إلى قوله: «فلا خير لك في قتله» وزاد بعد قوله: «فَلَنْ تُسلّط عليه» قال: «يعني الدجالَ» .\nوأخرج قول سالم عن أبيه: فقام رسولُ الله - ﷺ- في الناس ... إلى قوله: وإن الله ليس بأعور، وقد تقدَّم ذِكْرُ ما أخرجه هو والترمذي مفردًا في الفصل الثاني.\nوفي رواية لمسلم «أنَّ ابن عمر قال: انطلقَ رسولُ الله - ﷺ- ومعه رَهْط من أصحابه - فيهم عمر بن الخطاب - حتى وجدَ ابنَ صياد غُلامًا قد ناهَزَ الحلُم يلعب مع الغلمان عند أُطُم بني مغالة» .\nقال مسلم: وساق الحديث بمثل الرواية الأولى [حديث يونس] إلى منتهى حديث عمر بن ثابت.\nوفي الحديث عن يعقوب قال: قال أبيُّ، يعني في قوله: «لو تركَتْهُ بَيَّنَ»: «لو تركته أُمُّه بَيّن أمره» . وله في أخرى «أنَّ رسولَ الله - ﷺ-: مَرَّ بابن صياد في نَفر من أصحابه - فيهم عمر بن الخطاب - وهو يلعب مع الغلمان عند أطم بني مَغَاَلة، وهو غلام - بمعنى الحديث الأول» غير أنه لم يذكر حديث ابن عمر في انطلاق النبيِّ - ﷺ- مع أُبيِّ بن كعب إلى النخل، وفيه «ثم قال ابن صياد: أتشهد أني ⦗٣٦٨⦘ رسولُ الله؟ فَرفضه النبيُّ - ﷺ-، ثم قال: آمنتُ بالله ورسله ...» الحديث (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اخسأْ) خسأتُ الكلبَ: إذا طردتَه، وقد جاء في الحديث غير مهموز كأنه حذف الهمزة وقلبها ألفًا، فلما أمر منه حذفها.\n(يختل) الختل: الخداع والمراوغة.\n(الأطم): البناء المرتفع.\n(ناهز) ناهز الصبي الحلم: إذا قاربَهُ.\n_________\n(١) أي اعلموا.\n(٢) رواه البخاري ٣ / ١٧٥ في الجنائز، باب إذا أسلم الصبي فمات هل يصلى عليه، وفي الشهادات، باب شهادة المختبئ، وفي الجهاد، باب كيف يعرض الإسلام على الصبي، وفي الأدب، باب قول الرجل للرجل: اخسأ، وفي القدر، باب ما يحول بين المرء وقلبه، ومسلم رقم (٢٩٢٤) و(٢٩٣٠) في الفتن، باب ذكر ابن صياد، وأبو داود رقم (٤٣٢٩) في الملاحم، باب في خبر ابن صائد، والترمذي رقم (٢٢٥٠) في الفتن، باب ما جاء في ذكر ابن صائد، ورقم (٢٢٣٦) في الفتن، باب ما جاء في علامة الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٤٨) (٦٣٦٠) و(٢/١٤٩) (٦٣٦٣ و٦٣٦٥) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢/١٤٨) (٦٣٦١)، (٢/١٤٩) (٦٣٦٢) قال: حدثنا يعقوب، قال: حدثنا أبي، عن صالح. وفي (٢/١٤٩) (٦٣٦٤) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. والبخاري (٢/١١٧ و٤/١٦٣) قال: حدثنا عبدان، قال: أخبرنا عبد الله، عن يونس. وفي (٣/٢٢٠ و٨/٤٩) وفي الأدب المفرد (٩٥٨) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٤/٨٥) قال: حدثنا عبد الله بن محمد، قال: حدثنا هشام، قال: أخبرنا معمر. وفي (٨/١٥٧) قال: حدثنا علي بن حفص، وبشر بن محمد، قالا: أخبرنا عبد الله، قال: أخبرنا معمر. وفي (٩/٧٥) قال: حدثنا عبد العزيز بن عبد الله، قال: حدثنا إبراهيم، عن صالح. ومسلم (٨/١٩٢) قال: حدثني حرملة بن يحيى بن عبد الله بن حرملة بن عمران التجيبي، قال: أخبرني ابن وهب، قال: أخبرني يونس. وفي (٨/١٩٣) قال: حدثنا الحسن بن علي الحلواني، وعبد بن حميد، قالا: حدثنا يعقوب، وهو ابن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. (ح) وحدثنا عبد بن حميد، وسلمة بن شبيب، جميعا عن عبد الرزاق، قال: أخبرنا معمر. وأبو داود (٤٣٢٩) قال: حدثنا أبو عاصم خشيش بن أصرم، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٤٧٥٧) قال: حدثنا مخلد بن خالد، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والترمذي (٢٢٣٥ و٢٢٤٩) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر.\nأربعتهم - معمر، وصالح، ويونس، وشعيب - عن الزهري، عن سالم بن عبد الله، فذكره.\n* في رواية أحمد (٢/١٤٩) (٦٣٦٣) عن عبد الرزاق، عن معمر، عن الزهري، عن سالم، أو عن غير واحد.\n* رواية أحمد (٢/١٤٨) (٦٣٦٠ و٦٣٦١) و(٢/١٤٩) (٦٣٦٢) والبخاري (٨/١٥٧) وأبو داود (٤٣٢٩) . والترمذي (٢٢٤٩) . مختصرة على القصة الأولى.\n* ورواية أحمد (٢/١٤٩) (٦٣٦٥) . والبخاري (٤/١٦٣ و٩/٧٥) وأبو داود (٤٧٥٧) والترمذي (٢٢٣٥) مختصرة على القصة الثالثة.\n* ورواية أحمد (٢/١٤٩) (٦٣٦٣ و٦٣٦٤) والبخاري (٣/٢٢٠) مختصرة على القصة الثانية.","vol":"10","page":364},{"text":"٧٨٦٢ - (م) عبد الله بن مسعود - ﵁ - قال: «كُنَّا مع رسول الله - ﷺ-، فمررنا بصبيان يلعبون، فيهم ابنُ صياد، ففرَّ الصبيان، وجلس ابنُ صيَاد، فكأنَّ رسول الله كره ذلك، فقال له النبيُّ - ﷺ-: تَربَتْ يَدَاك، أتشهد أني رسول الله؟ فقال عمرُ بن الخطاب: ذرني يا رسول الله حتى أقْتُلَه، فقال رسولُ الله - ﷺ-: إنْ يكن الذي تُرَى فلن تستطيع قتله» .\nوفي رواية [قال]: «كُنَّا نمشى مع النبي - ﷺ-، فمررنا بابن صَيَّاد، ⦗٣٦٩⦘ فقال له رسولُ الله - ﷺ-: قد خَبأتُ لك خبيئًا، فقال: دُخُّ، فقال رسول الله - ﷺ-: اخْسأ، فلن تَعْدُوَ قدرك، فقال عمر: يا رسول الله: دَعْنِي فأضربَ عنقه، فقال رسولُ الله - ﷺ-: دْعهُ، فإن يَكُن الذي تخافُ لَنْ تستطيع قَتْلَهُ» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تربت يداك) يقال: تربت يداك في الدعاء على الإنسان بالهلاك والفقر، وأصله: أن تلتصق يده بالتراب، وقد يقال ذلك في معنى التعجُّب، ولا يراد به الدعاء بالهلاك.\n_________\n(١) رقم (٢٩٢٤) في الفتن، باب ذكر ابن صياد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:.\nأخرجه أحمد (١/٣٨٠) (٣٦١٠) قال: حدثنا أبو معاوية. وفي (١/٤٥٧) (٤٣٧١) قال: حدثنا يونس، قال: حدثنا المعتمر، عن أبيه. ومسلم (٨/١٨٩) عن إسحاق بن إبراهيم بن إبراهيم، وأبو كريب، قال ابن نمير: حدثنا وقال الآخران: أخبرنا أبو معاوية.\nثلاثتهم - أبو معاوية، وسليمان التيمي والد المعتمر، وجرير - عن سليمان الأعمش، عن شقيق أبي وائل، فذكره.\nفي تحفة الأشراف (٩٢٧٠) أبو بكر بن أبي شيبة بدلا من أبي كريب.","vol":"10","page":368},{"text":"٧٨٦٣ - (م ت) أبو سعيد الخدري - ﵁- قال: «لقيه رسولُ الله - ﷺ- وأبو بكر وعمر - يعني ابنَ صياد - في بعض طرق المدينة، فقال له رسولُ الله - ﷺ-: أتشهد أني رسولُ الله؟ فقال هو: أتشهدُ أني رسول الله؟ فقال رسولُ الله - ﷺ-: آمنتُ بالله، وملائكته، وكتبه، ما ترى؟ قال: أرى عَرْشًا على الماء، فقال رسولُ الله - ﷺ-: ترى عرش إبليس على البحر، وما ترى؟ قال: أرى صادقَين وكاذبًا - أو كاذَبين وصادقًا - فقال رسولُ الله - ﷺ-: لُبِسَ عليه، دَعُوه» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٩٢٥) في الفتن، باب ذكر ابن صياد، والترمذي رقم (٢٢٤٨) في الفتن، باب ما جاء في ذكر ابن صائد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٦٦) قال: حدثنا يونس. وفي (٣/٩٧) قال: حدثنا عفان. كلاهما - يونس، وعفان - قالا: حدثنا حماد بن سلمة، قال: أخبرنا علي بن زيد.\n٢ - وأخرجه مسلم (٨/١٩٠) قال: حدثنا محمد بن المثنى، قال: حدثنا سالم بن نوح. والترمذي (٢٢٤٧) قال: حدثنا سفيان بن وكيع، قال: حدثنا عبد الأعلى. كلاهما - سالم، وعبد الأعلى - عن الجريري.\nكلاهما - علي بن زيد، والجريري - عن أبي نضرة، فذكره.","vol":"10","page":369},{"text":"٧٨٦٤ - (م) جابر بن عبد الله - ﵄ - قال: «لَقَي نبيُّ الله - ﷺ- ابنَ صياد ومعه أبو بكر وعمر، وابن صائد مع الغلمان ...» فذكر نحو الحديث الذي قبله، وهو حديث أبي سعيد - هكذا أخرجه مسلم عقيبه، ولم يذكر لفظه (١) .\n_________\n(١) رقم (٢٩٢٦) في الفتن، باب ذكر ابن صياد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٦٦ و٣٨٨) قال: حدثنا مؤمل، قال: حدثنا حماد، قال: حدثنا علي - يعني ابن زيد -. ومسلم (٨/١٩٠) قال: حدثنا يحيى بن حبيب، ومحمد بن عبد الأعلى، قالا: حدثنا معتمر، قال: سمعت أبي.\nكلاهما - علي بن زيد، وسليمان التيمي - عن أبي نضرة، فذكره.","vol":"10","page":370},{"text":"٧٨٦٥ - (م) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ- لابن صياد: «ما تُرْبةُ الجنةِ؟ قال: دَرْمَكةٌ بيضاء مسكٌ يا أبا القاسم، قال: صدقت» .\nوفي رواية: «أن ابن صياد سأل النبيَّ - ﷺ- عن تربة الجنة؟ فقال: دَرْمكة بيضاءُ مِسْكٌ خالصُ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٢٨) في الفتن، باب ذكر ابن صياد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٤) قال: حدثنا روح. قال: حدثنا حماد. وفي (٣/٢٤ و٢٥) قال: حدثنا يونس بن محمد، قال: حدثنا حماد بن سلمة. وفي (٣/٤٣) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وعبد بن حميد (٨٧٦) قال: حدثنا روح بن عبادة، قال: حدثنا حماد بن سلمة. ومسلم (٨/١٩١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. كلاهما - حماد، وأبو أسامة - عن سعيد الجريري.\n٢ - وأخرجه مسلم (٨/١٩١) قال: حدثنا نصر بن علي الجهضمي، قال: حدثنا بشر - يعني ابن مفضل- عن أبي مسلمة.\nكلاهما - الجريري، وأبو مسلمة - عن أبي نضرة، فذكره.","vol":"10","page":370},{"text":"٧٨٦٦ - (خ) عبد الله بن عباس - ﵄ - قال: قال رسول الله - ﷺ- لابن صياد: «قد خبأتُ لك خبيئًا، فما هو؟ قال: الدّخ، قال: اخسأ» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دَرمكة) الدرمك: الدقيق الحُوَّارَى، والدَّرمكة: أخص منه.\n_________\n(١) ١٠ / ٤٦٣ في الأدب، باب قول الرجل للرجل: اخسأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٤٩) قال: حدثنا أبو الوليد، قال: حدثنا سلم بن زرير، قال: سمعت أبا رجاء، فذكره.","vol":"10","page":370},{"text":"٧٨٦٧ - (م ت) أبو سعيد الخدري - ﵁ - قال: «صَحِبْتُ ابنَ صياد إلى مكةَ، فقال لي: [أ] ما [قد] لقيتُ من الناس، يزعمون أني الدجال؟ ألستَ سمعتَ رسول الله - ﷺ- يقول: إنه لا يولدَ له؟ قال: قلت: بلى، قال: فقد وُلدَ لي، أوَ ليس سمعتَ رسول الله - ﷺ- يقول: لا يدخُلُ المدينةَ ولا مكةَ؟ قال: قلت: بلى، قال: فقد وُلدْتُ بالمدينة، وها أنا ذا أريدُ مكةَ، ثم قال في آخر قوله: أما والله إني لأعْلَمُ مَوْلِدهُ ومكانَه، وأين هو؟ قال: فلبَسَني» .\nوفي رواية: قال: «قال لي ابن صائد - وأخذتني منه ذَمامة - هذا عَذَرتُ الناسَ، مالي ولكم يا أصحاب محمد؟ ألم يقل نبي الله: إنَّه يهوديٌّ، وقد أسلمتُ، وقال: لا يولَد له، وقد وُلدَ لي، وقال: إنَّ الله حَرَّم عليه مكة، وقد حَجَجْتُ؟ قال: فما زال حتى كاد أن يأخذَ فيَّ قولهُ، قال: فقال له: أما والله إني لأْعلَمُ الآن حيث هو، وأعرف أباه وأمه، قال: وقيل له: أيسرُّك أنك ذاك الرجلُ؟ قال: فقال: لو عُرِضَ عليَّ ما كرهتُ» .\nوفي رواية قال: «خرجنا حُجَّاجًا - أو عُمَّارًا - ومعنا ابن صائد، قال: فنزلنا منزلًا، فتفرَّق الناس، وبقيتُ أنا وهو، فاستوحشتُ منه وحشة شديدة مما يقال عليه، قال: وجاء بمتاعه [فوضعه مع متاعي]، فقلت: إنَّ الحرَّ شديدُ، فلو وضعتَه تحت تلك الشجرة؟ قال: ففعل، قال: فَرُفِعت لنا غنم ⦗٣٧٢⦘ فانطلق فجاء بُعّس، فقال: اشرب أبا سعيد، فقلت: إنَّ الحرَّ شديدُ، واللبنَ حارُّ، ما بي إلا أني أكرهُ أن أشربَ عن يده - أو قال: آخذ عن يده - فقال: أبا سعيد لقد هممتُ أن آخذ حَبْلًا فأعلّقه بشجرة ثم أخْتَنِقَ مما يقول لي الناسُ يا أبا سعيد، مَنْ خَفِيَ عليه حديثُ رسول الله - ﷺ- ما خَفِيَ عليكم مَعْشَرَ الأنصار، ألستَ من أعْلم الناس بحديث رسول الله - ﷺ-؟ [أليس] قد قال رسول الله - ﷺ-: هو كافر؟ وأنا مسلم، أو ليس قد قال رسول الله - ﷺ-[هو عقيم] لا يولَد له ولد، وقد تركتُ ولدي بالمدينة، أوليس قد قال رسول الله - ﷺ-: لا يدخل المدينةَ ولا مكة، وقد أقبلتُ من المدينة، وأنا أريدُ مكةَ؟ قال أبو سعيد: حتى كِدْتُ أن أَعْذِرَهُ، [ثم] قال: أما والله إني لأَعرفه، وأعرف مولده، وأين هو الآن؟ قال: قلت له: تَبًّا لك سائر اليوم» أخرجه مسلم، ولم يخرج الحميديُّ الرواية الآخرة وأخرج الترمذي الرواية الآخرة إلى قوله: «وقد تركتُ ولدي بالمدينة»، وقال: «ألم يقل رسول الله - ﷺ-: إنَّه لا تحلّ له مكة؟ ألست من أهل المدينة، وهو ذا أنطلقُ معكَ إلى مكةَ؟ قال: فوالله ما زال يجيء بهذا، حتى قلتُ: فلعله مكذوبٌ عليه، ثم قال يا أبا سعيد، والله لأُخبرنَّك خبرًا حقًا، واللَّه إني لأعرفه، وأعرف والده، وأين هو الساعة من الأرض؟ ⦗٣٧٣⦘ فقلت له: تبًّا لك سائر اليوم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذَمامة) الذَّمامة: بالذال المعجمة: الحياء والإشفاق من الذم، والمذمَّة: العار، وبالدال المهملة: قبح الوجه، والمراد الأول.\n(العُسّ): قدح ضخم يشرب فيه.\n(التبّ): الخسار والهلاك.\n_________\n(١) رواه مسلم رقم (٢٩٢٧) في الفتن، باب ذكر ابن صياد، والترمذي رقم (٢٢٤٧) في الفتن، باب ما جاء في ذكر ابن صائد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٦) قال: حدثنا يحيى، قال: حدثني التيمي. وفي (٣/٤٣) قال: حدثنا سريج، قال: حدثنا حماد، عن الجريري. وفي (٣/٧٩) قال: حدثنا محمد بن جعفر، قال: حدثنا عوف. وفي (٣/٩٧) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: أخبرنا سعيد الجريري. ومسلم (٨/١٩٠) قال: حدثني عبيد الله بن عمر القواريري، ومحمد بن المثنى، قالا: حدثنا عبد الأعلى، قال: حدثنا داود. (ح) وحدثنا يحيى بن حبيب، ومحمد بن عبد الأعلى، قالا: حدثنا معتمر - وهو ابن سليمان التيمي -، قال: سمعت أبي. وفي (٨/١٩١) قال: حدثنا محمد بن المثنى، قال: حدثنا سالم بن نوح، قال: أخبرني الجريري. والترمذي (٢٢٤٦) قال: حدثنا سفيان بن وكيع، قال: حدثنا عبد الأعلى، عن الجريري.\nأربعتهم - التيمي، والجريري، وعوف، وداود - عن أبي نضرة، فذكره.","vol":"10","page":371},{"text":"٧٨٦٨ - (م) نافع مولى عبد الله بن عمر - ﵄ - قال: «لَقِيَ ابنُ عمر ابنَ صائد في بعض طرق المدينة، فقال له قولًا أغضَبَه، فانتفخ حتى ملأَ السِّكَّةَ، فدخل ابنُ عمر على حَفْصة - وقد بلغها - فقالت له: رَحِمَك الله، ما أردتَ من ابن صياد؟ أما علمتَ أن رسولَ الله - ﷺ- قال: إنما يخرج من غَضْبَة يغضبُها؟» .\nوفي رواية: كان نافع يقول: ابن صياد، قال: قال ابن عمر: لقيته مرتين، فلقيته معَ قومه، فقلت لبعضهم: هل تَحدّثون أنه هو؟ قالوا: لا والله قال: قلتُ: كَذَبتُمُوني، والله لقد أخبرني بعضكم أنه لن يموتَ حتى يكون أكثركم مالًا وولدًا، وكذلك هو زعموا اليومَ، قال: فتحدَّثنا، ثم ⦗٣٧٤⦘ فارقُته، قال: فلقيتُه لَقْيَة أخرى، قد نفَرت عينُه، قال: فقلتُ: متى فَعَلتْ عَيْنُك ما أرى؟ قال: لا أدري، قلت: لا تدري وهي في رأسك؟ قال: إن شاء الله خلقها في عصاك هذه، قال، فنخر كأشدِّ نخير حمار سمعتُ قال: فزعم بعض أصحابي: أني ضربْتُهُ بعصًا كانَتْ مَعي حتى تكَسَّرتْ، وأما أنا: فوالله ما شَعَرتُ، قالوا: وجاء حتى دخل على أم المؤمنين، فحدَّثها، فقالت: ما تريد إليه؟ ألم تعلم أن قد قال: إنَّ أولَ ما يبعثه على الناس غَضْبةُ يغضبها؟ أخرجه مسلم (١) . ولم يذكر الحميديُّ الرواية الثانية.\nوذكر رزين رواية قال فيها: «لقيت ابنَ صياد يومًا، ومعه رجل من اليهود، فإذا عَيْنُهُ قد طُفِئتُ، وكانت عينه خارجة كعين الحمار، فقلت: ابنَ صياد، أَنشُدُكُ الله، متى فقدتَ عينك؟ فمسَّها بيده، فقال: لا أدري والرحمنِ، فقلت: كذبتَ لا تدري وهي في رأسكَ؟ فنخر ثلاثًا، ففجأني ما لم أكن أحببتُ، وزَعَم اليهوديُّ: أني ضربْتُ رأَسَهُ بالعصا حتى تكسَّرت، ولا أعْلَمُني فعلت ذلك، فقلت له: اخسأ، فلن تَعْدُوَ قَدركَ، قال: أجَل! لَعَمرِي، ولا أعدُو قدري، وكأنما كان في سقاء فَنَشَّ، فذكرت ذلك لحفصة، فقالت لي: اجتنب هذا الرَّجُلَ، فإنا كُنا نَتَحدَّثُ: أنما للدجال غضبةٌ يغضبها» .\n⦗٣٧٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سقاء) السِّقاء: ظرف الماء من الجلود.\n(فَنَشَّ) نشَّ الشراب في السقاء: إذا غلا واشتد.\n_________\n(١) رقم (٢٩٣٢) في الفتن، باب ذكر ابن صياد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٨٣) قال: حدثنا سريج وعفان ويونس. قالوا: حدثنا حماد بن سلمة، عن أيوب وعبيد الله. (ح) وحدثنا روح بن عبادة. قال: حدثنا ابن عون. وفي (٦/٢٨٤) قال: حدثنا عبد الوهاب الخفاف، عن ابن عون. ومسلم (٨/١٩٤) قال: حدثنا عبد بن حميد. قال: حدثنا روح بن عبادة. قال: حدثنا هشام، عن أيوب. (ح) وحدثنا محمد بن المثنى. قال: حدثنا حسين - يعني ابن حسن بن يسار -. قال: حدثنا ابن عون.\nثلاثتهم - أيوب، وعبيد الله، وابن عون - عن نافع، فذكره.","vol":"10","page":373},{"text":"٧٨٦٩ - (د) جابر بن عبد الله - ﵄ - قال: «فقدنا ابن صَيَّاد يوم الحَرَّة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٣٣٢) في الملاحم، باب في خبر ابن صائد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٣٢) حدثنا أحمد بن إبراهيم، ثنا عبيد الله - يعني ابن موسى - ثنا شيبان، عن الأعمش، عن سالم،فذكره.\nقلت: فيه عنعنة الأعمش.","vol":"10","page":375},{"text":"<span data-type=\"title\" id=toc-1743>الفصل الرابع: في الفتن والاختلاف أمام القيامة</span>\n٧٨٧٠ - (خ م د ت س) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «لا تقوم الساعةُ حتى تقاتلوا قومًا نِعالُهم الشَّعَر، ولا تقوم الساعة حتى تقاتلوا قومًا كأنَّ وجوههم الَمجانُّ المطرَقة» .\nقال سفيان: زاد فيه في رواية: «صِغارَ الأعين، ذُلْفَ الأنوف، كأنَّ وجوهَهم المجانُّ المطرَقة» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «تقاتلون بين يدي الساعة قومًا نعالُهم الشعر، كأنَّ وجوهَهم المجانُّ المطرَقة، حُمْرُ الوجوه، صغارُ الأعين» أخرجه البخاري ومسلم. ⦗٣٧٦⦘\nوللبخاري عن قيس بن أبي حازم قال: أتينا أبا هريرة، فقال: «صحبتُ رسولَ الله - ﷺ- ثلاث سنين، لم أكنْ في سِنيَّ أحرصَ على أن أعِي الحديث مِنِّي فيهنّ، سمِعتُه يقول - وقال هكذا بيده - بين يدي الساعة تقاتلون قومًا نعالهم الشعر، وهو هذا البارزُ. قال سفيان مرة: وهم أهل البارز، ويعني بأهل البارز أهل فارس، كذا هو بلغتهم» .\nوللبخاري أيضًا: وزاد في آخره «وتجدون خير الناس أشَدّهم كراهية لهذا الأمر، حتى يقع فيه، والناسُ معادن، خيارُهم في الجاهلية خيارُهم في الإسلام، إذا فَقُهُوا، وليأتين على أحدكم زمان لأنْ يراني أحبَّ إليه من أن يكون له مثلُ أهله وماله» .\nوله أيضًا: قال: قال رسولُ الله - ﷺ-: «لا تقوم الساعة حتى تقالوا خُوزًا وكِرْمانَ من الأعاجم، حُمْرَ الوجوه، فُطْسَ الأنوف، صغارَ الأعين، وجوههم المجانُّ المطرقة، نعالهم الشعر» .\nولمسلم: أنَّ رسولَ الله - ﷺ- قال: «لا تقوم الساعة حتى يقاتل المسلمون التركَ، قومًا وجوههم كالمجانِّ المطرَقة، يلبسون الشعر، ويمشون في الشعر» وأخرج أبو داود الأولى والآخرة، وأخرج الترمذي الأولى، وأخرج [أبو داود] والنسائي الآخرة، إلا أنَّ أبا داود لم يذكر «يمشون في الشعر» (١) . ⦗٣٧٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذُلْف الأنوف) الذلف في الأنف - بالذال المعجمة - استواء في طرفه وليس بالغليظ الكبير.\n_________\n(١) رواه البخاري ٦ / ٧٦ في الجهاد، باب قتال الذي ينتعلون الشعر، وباب قتال الترك، وفي ⦗٣٧٧⦘ الأنبياء، باب علامات النبوة في الإسلام، ومسلم رقم (٢٩١٢) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل، فيتمنى أن يكون مكان الميت من البلاء، وأبو داود رقم (٤٣٠٣) و(٤٣٠٤) في الملاحم، باب قتال الترك، والترمذي رقم (٢٢١٦) في الفتن، باب ما جاء في قتال الترك، والنسائي ٦ / ٤٥ في الجهاد، باب غزوة الترك والحبشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٠٠) . وأحمد (٢/٢٣٩) . قالا: حدثنا سفيان. وفي (٢/٢٧١) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (٤/٥٢) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. ومسلم (٨/١٨٤) قال: حدثنا أبو بكر بن أبي شيبة وابن أبي عمر. قالا: حدثنا سفيان. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (٤٣٠٤) قال: حدثنا قتيبة وابن السرح وغيرهما. قالوا: حدثنا سفيان. وابن ماجة (٤٠٩٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والترمذي (٢٢١٥) قال: حدثنا سعيد بن عبد الرحمن المخزومي، وعبد الجبار بن العلاء. قالا: حدثنا سفيان.\nثلاثتهم - سفيان بن عيينة، ومعمر بن راشد، ويونس بن يزيد - عن ابن شهاب الزهري، عن سعيد بن المسيب، فذكره.","vol":"10","page":375},{"text":"٧٨٧١ - (خ) عمرو بن تغلب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إنَّ من أشراط الساعة: أن تقاتلوا قومًا ينتعلون نعال الشعر، وإنَّ من أشراط الساعة: أن تقاتلوا قومًا عِراضَ الوجوه، كأنَّ وجوهَهم المجانُّ المطرَقةُ» أخرجه البخاري (١) .\n_________\n(١) ٦ / ٧٥ في الجهاد، باب قتال الترك، وفي الأنبياء، باب علامات النبوة في الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٦٩ و٧٠) قال: حدثنا وهب بن جرير. (ح) وحدثنا أسود بن عامر. (ح) وحدثنا عفان. والبخاري (٤/٥١) قال: حدثنا أبو النعمان. وفي (٤/٢٣٩) قال: حدثنا سليمان بن حرب. وابن ماجة (٤٠٩٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أسود بن عامر.\nخمستهم - وهب، وأسود، وعفان، وأبو النعمان، وسليمان - عن جرير بن حازم، عن الحسن، فذكره.","vol":"10","page":377},{"text":"٧٨٧٢ - (د) بريدة [بن الحصيب]- ﵁ - عن النبي - ﷺ- في حديث «يقاتلكم قوم صغار الأعين - يعني الترك - قال: تسوقونهم ثلاث مِرار، حتى تلحقوهم بجزيرة العرب، فأما في السياقة الأولى: فينجو من هَرَبَ منهم، وأما في الثانية: فينجو بعضٌ ويَهلكُ بعض، وأما في الثالثة، فيُصْطَلَمون» أو كما قال. أخرجه أبو داود (١) .\n⦗٣٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُصطلمون) الاصطلام: الاستئصال وأخذ الشيء جملة.\n_________\n(١) رقم (٤٣٠٥) في الملاحم، باب في قتال الترك، وفي إسناده بشير بن المهاجر الغنوي الكوفي، وهو صدوق لين الحديث، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٠٥) حدثنا جعفر بن مسافر التنيسي، ثنا خلاد بن يحيى، ثنا بشير بن المهاجر، ثنا عبد الله بن بريدة، فذكره.\nقلت: في سنده بشير بن المهاجر الكوفي الغنوي، قال عنه الحافظ: صدق لين الحديث.","vol":"10","page":377},{"text":"٧٨٧٣ - (م) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «لا تقوم الساعة حتى تنزل الروم بالأعماق - أو بدابِقَ (١) - فيخرج إليهم جيش من المدينة من خيار أهل الأرض يومئذ، فإذا تصافوا، قالت الروم: خلوا بيننا وبين الذين سُبُوا مِنَّا نقاتلْهم، فيقول المسلمون: لا والله، كيف نُخَلّي بينكم وبين إخواننا، فيقاتلونهم؟ فينهزم ثُلُثٌ ولا يتوب الله عليهم أبدًا، ويُقتَل ثلثُهم أفضل الشهداء عند الله، ويَفتتحُ الثلث، لا يُفتَنون أبدًا، فيفتَتحِون قسطنطينية، فبينما هم يقتسمون الغنائم، قد عَلَّقوا سُيوفَهُم بالزيتون، إذ صاح فيهم الشيطان: إنَّ المسيحَ الدَّجَّالَ فد خَلَفكم في أهاليكم، فيخرجون، وذلك باطل، فإذا جاؤوا الشام خرج، فبينا هم يُعِدّون للقتال، يُسَوُّون صفوفهم، إذ أقيمت الصلاة، فينزل عيسى ابن مريم، فأمَّهم، فإذا رآه عدو الله ذاب كما يذوب الملح في الماء، فلو تركه لانذاب حتى يهلك، ولكن يقتله الله بيده - يعني المسيح- فيريهم دَمه في حربته» . أخرجه مسلم (٢) .\n⦗٣٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَلَفَكم) خلفت الرجل في أهله: إذا قمت فيهم مقامه، وخلفهم العدو: إذا طرقهم وهم غائبون عنهم.\n_________\n(١) موضعان بالشام، بقرب حلب.\n(٢) رقم (٢٨٩٧) في الفتن، باب فتح قسطنطينية، ونزول عيسى ابن مريم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/١٧٥) قال: حدثني زهير بن حرب. قال: حدثنا معلى بن منصور، قال: حدثنا سليمان بن بلال. قال: حدثنا سهيل، عن أبيه، فذكره.","vol":"10","page":378},{"text":"٧٨٧٤ - (م) يسير بن جابر - أو أسير - ﵁ - قال: «هاجَتْ ريِح حمراء بالكوفة، فجاء رجل ليس له هِجِّيرَي إلاَّ: يا عبد الله بن مسعود، جاءت الساعة، قال: فقعد - وكان متكئًا - فقال: إنَّ الساعةَ لا تقوم حتى لا يُقْسَم ميراث، ولا يُفْرَحُ بغنيمه، ثم قال بيده هكذا - ونَحَّاها نحو الشام - فقالَ: عَدو يجمعون لأهل الإسلام، ويجمع لهم أهلُ الإسلام، قلتُ: الرومَ تعني؟ قال: نعم، ويكون عند ذلكم القتالِ رِدَّةٌ شديدة، فيتشرَّط المسلمون شُرطةً للموت، لا ترجع إلا غالبة، فيقتتلون حتى يَحْجُزَ بينهم الليلُ، فَيفيء هؤلاء وهؤلاء، كلٌّ غير غالب، وتَفْنى الشرطة، ثم يتشرَّط المسلمون شُرطةً للموت، لا ترجع إلا غالبة، فيقتتلون حتى يَحْجز بينهم الليل، فيفيء هؤلاء، وهؤلاء كلٌّ غير غالب، وتفنى الشرطة، ثم يتشرَّط المسلمون شُرطةً للموت، لا ترجع إلا غالبة، فيقتتلون حتى يُمسُوا، فيفيء هؤلاء، وهؤلاء، كلٌّ غيرُ غالب، وتفنى الشرطةُ، فإذا كان اليومُ الرابعُ نَهَدَ إليهم بقيةُ أهل الإسلام، فيجعل الله الدائرة (١) عليهم، فيقتتلون مقتلة - إما قال: لاُ يرى مثلُها، وإما قال: لم يُرَ مثلُها - حتى إن الطائر لَيَمُرُّ ⦗٣٨٠⦘ بجنباتهم، فما يُخَلِّفهم حتى يَخرّ مَيتًا، فيتعادُّ بنو الأم (٢) كانوا مائة، فلا يجدونه بقي منهم إلا الرجل الواحد، فبأيِّ غنيمة يُفرَح، أو أيِّ ميراث يُقْسَمُ؟ فبينما هم كذلك؟ إذ سَمِعُوا ببأس هوَ أكبر من ذلك، فجاءهم الصَّرِيخُ: إنَّ الدجال قد خَلَفهم في ذراريِّهم، فيرفضون ما بأيديهم، ويُقبلون، فيبعثون عَشَرة فوارس طَليعة، قال رسول الله - ﷺ-: إني لأعرف أسماءهم، وأسماء آبائهم، وألوان خيولهم، هم خير فوارسَ على ظهر الأرض يومئذ، أو قال: من خير فوارسَ» أخرجه مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (هِجِّيرى) هجيراه، أي: عادته وديدنه.\n(شرطة) الشرطة: أول طائفة من الجيش يشهد الوقعة، والتشرُّط: تَفَعُّلٌ منه.\n(نهد) الجيش لقتال العدو: إذا نهضوا إليه.\n(فيتعادُّ) التعادُّ: تفاعل من العدّ، أي يعدُّ بعضهم بعضًا.\n(البأس): الخوف والشدة.\n_________\n(١) وفي بعض النسخ: الدبرة.\n(٢) وفي نسخ مسلم المطبوعة: بنو الأب.\n(٣) رقم (٢٨٩٩) في الفتن، باب إقبال الروم في كثرة القتل عند خروج الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٤) (٣٦٤٣) و(١/٤٣٥) (٤١٤٦) قال: حدثنا إسماعيل، قال: حدثنا أيوب. ومسلم (٨/١٧٧) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن حجر، كلاهما عن ابن علية، عن أيوب. وفي (٨/١٧٨) قال: حدثني محمد بن عبيد الغبري، قال: حدثنا حماد بن زيد، عن أيوب. (ح) وحدثنا شيبان بن فروخ، قال: حدثنا سليمان - يعني ابن المغيرة.\nكلاهما - أيوب، وسليمان بن المغيرة - عن حميد بن هلال، عن أبي قتادة العدوي، عن يسير بن جابر، فذكره.\n(*) في رواية أيوب عند أحمد (٤١٤٦) وأبي بكر بن أبي شيبة، وسليمان بن المغيرة: «أسير بن جابر» .","vol":"10","page":379},{"text":"٧٨٧٥ - (م) أبو هريرة - ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «سمعتم بمدينة، جانب منها في البرِّ، وجانب منها في البحر؟ قالوا: ⦗٣٨١⦘ نعم يا رسول الله، قال: لا تقوم الساعة حتى يغزوها سبعون ألفًا من بني إسحاق (١)، فإذا جاؤوها نزلوا، فلم يقاتلوا بسلاح، ولم يرموا بسهم، قالوا: لا إله إلا الله، والله أكبر، فيسقط أحدُ جانبيها - قال ثور بن يزيد: لا أعلمه إلا قال: الذي في البحر - ثم يقولون الثانية: لا إله إلا الله، والله أكبر، فيسقط جانبها الآخر، ثم يقولون [الثالثة]: لا إله إلا الله، والله أكبر، فيُفْرَّج فيدخلونها فيغنمون، فبينما هم يقتسمون المغانم، إذ جاءهم الصريخ، فقال: إنَّ الدجالَ قد خرج، فيتركون كلَّ شيء ويرجعون» أخرجه مسلم (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": قال القاضي: كذا في جميع أصول \" صحيح مسلم \": من بني إسحاق، قال: قال بعضهم: المعروف المحفوظ: من بني إسماعيل، وهو الذي يدل عليه الحديث وسياقه لأنه إنما أراد العرب، وهذه المدينة هي القسطنطينية.\n(٢) رقم (٢٩٢٠) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الفتن (١٨: ٣٣) عن قتيبة، عن عبد العزيز بن محمد. و(١٨: ٣٤) عن محمد بن مرزوق، عن بشر بن عمر، عن سليمان بن بلال. كلاهما عن ثور بن زيد، عن سالم، أبي هريرة، فذكره.","vol":"10","page":380},{"text":"٧٨٧٦ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «قال: لا تقوم الساعةُ حتى يقاتلَ المسلمون اليهود، [فيقتلهم المسلمون]، حتى يختبئ اليهوديُّ من وراء الحجَر والشجرِ، فيقول الحجرُ أو الشجرُ: يا مسلم، يا عبد الله، هذا يهودِيٌّ خَلْفي، تعال فاقتلهُ إلا الغَرْقَدَ، فإنَّه من شجر اليهود» .\nوفي رواية أنَّ رسولَ الله - ﷺ- قال: «لا تقوم الساعة حتى تقاتلوا اليهودَ، حتى يقول الحجرُ وراءه اليهوديُّ: يا مسلم هذا يهوديٌّ ورائي، ⦗٣٨٢⦘ فاقتله» أخرج الأولى مسلم، والثانية البخاري (١) .\n_________\n(١) رواه البخاري ٦ / ٧٥ في الجهاد، باب قتال اليهود، ومسلم رقم (٢٩٢٢) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٥١) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا جرير. عن عمارة بن القعقاع، عن أبي زرعة، فذكره.\nوأخرجه أحمد (٢/٤١٧) . ومسلم (٨/١٨٨) قالا: حدثنا قتيبة بن سعيد قال: حدثنا يعقوب - يعني ابن عبد الرحمن - عن سهيل، عن أبيه، فذكره.","vol":"10","page":381},{"text":"٧٨٧٧ - (خ م ت) عبد الله بن عمر - ﵄ - أنَّ النبيَّ - ﷺ- قال: «لتُقاتِلُنَّ اليهودَ، فلتَقْتُلُنّهم، حتى يقولَ الحجر: يا مسلم، هذا يهوديٌّ فتعال فاقتله» .\nوفي أخرى قال: «تقتتلون أنتم ويهودُ، حتى يقول الحجرُ: يا مسلم، هذا يهوديٌّ ورائي، تعال فاقتله» .\nوفي أخرى: «تقاتلكم اليهودُ فَتُسلَّطُون عليهم ...» الحديث أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٦ / ٧٥ في الجهاد، باب قتال اليهود، وفي الأنبياء، باب علامات النبوة في الإسلام، ومسلم رقم (٢٩٢١) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء، والترمذي رقم (٢٢٣٧) في الفتن، باب ما جاء في علامة الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٥١) قال: حدثنا إسحاق بن محمد الفروي، قال: حدثنا مالك. ومسلم (٨/١٨٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، قال: حدثنا عبيد الله. (ح) وحدثناه محمد بن المثنى، وعبيد الله بن سعيد، قالا: حدثنا يحيى، عن عبيد الله.\nكلاهما - مالك، وعبيد الله بن عمر - عن نافع، فذكره.","vol":"10","page":382},{"text":"٧٨٧٨ - (خ م) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا تقوم الساعةُ حتى تقتتل فئتان من المسلمين، فيكون بينهما مَقتلةٌ عظيمة دعواهما واحدة» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٣ / ٧٢ في الفتن، باب خروج النار، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي استتابة المرتدين، باب قول النبي ﷺ: \" لا تقوم الساعة حتى تقتتل فئتان دعوتهما واحدة \"، ومسلم رقم (١٥٧) في الإيمان، باب بيان الزمن الذي لا يقبل فيه الإيمان، وفي الفتن، باب إذا تواجه المسلمان بسيفيهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٧٤) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. قال: حدثنا أبو الزناد. عن عبد الرحمن، فذكره بطوله.\n(*) وأخرجه الحميدي (١١٠٤) قال: حدثنا سفيان. وأحمد (٢/٥٣٠) قال: حدثنا علي، قال: أخبرنا ورقاء. والبخاري (٩/٢٢) قال: حدثنا علي. قال: حدثنا سفيان.\nكلاهما - سفيان بن عيينة، وورقاء بن عمر - عن أبي الزناد، عن الأعرج، فذكره.\n(*) وأخرجه أحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن بن مهدي، عن مالك. وفي (٢/٥٣٠) قال: حدثنا علي. قال: أخبرنا ورقاء. ومسلم (٨/١٨٩) قال: حدثني زهير بن حرب وإسحاق بن منصور. قال إسحاق: أخبرنا. وقال: زهير حدثنا عبد الرحمن، وهو ابن مهدي، عن مالك.\nكلاهما - مالك، وورقاء بن عمر - عن أبي الزناد، عن الأعرج، فذكره.\n(*) وأخرجه أحمد (٢/٥٣٠) قال: حدثنا علي. قال: أخبرنا ورقاء، عن أبي الزناد، عن الأعرج، فذكره.\n(*) وأخرجه أحمد (٢/٥٣٠) قال: حدثنا علي. قال: أخبرنا ورقاء. والبخاري (٢/١٣٥) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nكلاهما - ورقاء بن عمر، وشعيب بن أبي حمزة - عن أبي الزناد، عن عبد الرحمن الأعرج، فذكره.\n(*) وأخرجه أحمد (٢/٥٣٠) قال: حدثنا علي. قال: أخبرنا ورقاء. والبخاري في «الأدب المفرد» (٤٤٩) قال: حدثنا إسماعيل. قال: حدثني ابن أبي الزناد.\nكلاهما - ورقاء بن عمر، وابن أبي الزناد - عن أبي الزناد، عن عبد الرحمن الأعرج، فذكره.\n(*) وأخرجه مالك في «الموطأ» (١٦٥) . وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن، عن مالك. وفي (٢/٥٣٠) قال: حدثنا علي. قال: أخبرنا ورقاء. والبخاري (٩/٧٣) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٨/١٨٢) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس - فيما قرئ عليه -.\nكلاهما - مالك، وورقاء بن عمر - عن أبي الزناد، عن الأعرج، فذكره.\n(*) وأخرجه أحمد (٢/٣٥٠) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. وفي (٢/٥٣٠) قال: حدثنا علي. قال: أخبرنا ورقاء، عن أبي الزناد. ومسلم (١/٩٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حسين بن علي، عن زائدة، عن عبد الله بن ذكوان.\nكلاهما - عبد الله بن لهيعة، وعبد الله بن ذكوان أبو الزناد - عن عبد الرحمن الأعرج، فذكره.\n(*) وأخرجه الحميدي (١١٧٩) قال: حدثنا سفيان. قال: حدثنا أبو الزناد، عن الأعرج، فذكره.\n(*) وأخرجه البخاري (٢/٤١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. قال: أخبرنا أبو الزناد. عن عبد الرحمن الأعرج، فذكره.\n(*) وأخرجه الحميدي (١١٠٣) قال: حدثنا سفيان. قال: حدثنا أبو الزناد، عن الأعرج، فذكره.\n(*) وأخرجه مسلم (٨/٢١٠) قال: حدثني زهير بن حرب. قال: حدثنا سفيان بن عيينة، عن أبي الزناد، عن الأعرج، فذكره.\n(*) وأخرجه أحمد (٢/٣٦٩) قال: حدثنا علي بن حفص. قال: أخبرنا ورقاء، عن أبي الزناد عن الأعرج، فذكره.\n(*) وأخرجه البخاري (٨/١٣٢) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. قال: حدثنا أبو الزناد، عن عبد الرحمن، فذكره.","vol":"10","page":382},{"text":"٧٨٧٩ - (ت) حذيفة بن اليمان (١) - ﵁ - قال: قال رسولُ الله - ﷺ-: «والذي نفسي بيده لا تقوم الساعة حتى تقتلوا إمامَكم، وتجتلدوا بأسيافكم، وَيَرِثَ دُنياكم شِراركُم» أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: أنس بن مالك، وهو خطأ.\n(٢) رقم (٢١٧١) في الفتن، باب ما جاء في الأمر بالمعروف والنهي عن المنكر، ورواه أيضًا ابن ماجة رقم (٤٠٤٣) في الفتن، باب أشراط الساعة، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٨٩) قال: حدثنا سليمان، قال: أخبرنا إسماعيل. وابن ماجة (٤٠٤٣) قال: حدثنا هشام بن عمار، قال: حدثنا عبد العزيز الدراوردي. والترمذي (٢١٧٠) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد.\nكلاهما - إسماعيل، وعبد العزيز - عن عمرو مولى المطلب، عن عبد الله بن عبد الرحمن الأنصاري، فذكره.\nقال الترمذي: هذا حديث حسن إنما نعرفه من حديث عمرو بن أبي عمرو.\nقلت: في سنده عمرو بن أبي عمرو مختلف فيه، وقد أورده ابن الجوزي في الضعفاء والمتروكين.","vol":"10","page":383},{"text":"٧٨٨٠ - (م) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا تقوم الساعةُ حتى يَكْثُرَ الهَرْجُ، قالوا: وما اَلهرجُ يا رسولَ الله؟ قال: القَتلُ، القَتلُ» أخرجه مسلم (١) .\n_________\n(١) رقم (١٥٧) في الفتن، باب إذا تواجه المسلمان بسيفيهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣١٣) . ومسلم (٨/٦٠) قال: حدثنا محمد بن رافع.\nكلاهما أحمد بن حنبل، ومحمد بن رافع - عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"10","page":383},{"text":"٧٨٨١ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «يكون بين يدي الساعة فِتَن كَقِطَع الليل المظلم، يُصبح الرجلُ مؤمنًا، ويُمسي كافرًا، ويمُسي مؤمنًا، ويصبحُ كافرًا، يبيع أقوام (١) ديِنَهم بِعرَض من الدنيا» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كقطع) قطع الليل: طائفة منه.\n_________\n(١) في نسخ الترمذي المطبوعة: يبيع أحدهم.\n(٢) رقم (٢١٩٦) في الفتن، باب ما جاء ستكون فتن كقطع الليل المظلم، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٩٧) قال: حدثنا قتيبة، قال: حدثنا الليث بن سعد، عن يزيد بن أبي حبيب، عن سعد بن سنان، فذكره.","vol":"10","page":383},{"text":"<span data-type=\"title\" id=toc-1744>الفصل الخامس: في قرب مبعثِ النبيِّ - ﷺ - من الساعة</span>\n٧٨٨٢ - (خ م) سهل بن سعد - ﵁ - قال: «رأيتُ رسولَ الله - ﷺ- قال بأصبعيه هكذا الوسطى والتي تلي الإبهام، وقال: بُعثت أنا والساعة كهاتين» .\nوفي رواية قال: «بُعثْتُ أنا والساعة كهاتين، ويشير بإصبعيه، يَمدُّهما» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٢٩٩ في الرقاق، باب قول النبي ﷺ: \" بعثت أنا والساعة كهاتين \"، وفي تفسير سورة ﴿والنازعات﴾، وفي الطلاق، باب اللعان، ومسلم رقم (٢٩٥٠) في الفتن، باب قرب الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩٢٥) قال: حدثنا سفيان. وأحمد (٥/٣٣٠ و٣٣٥) قال: حدثنا سفيان. وفي (٥/٣٣١) قال: حدثنا أنس بن عياض. وفي (٥/٣٣٨) قال: حدثنا حسين، قال: حدثنا محمد بن مطرف. والبخاري (٦/٢٠٦) قال: حدثنا أحمد بن المقدام. قال: حدثنا الفضيل بن سليمان. وفي (٧/٦٨) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (٨/١٣١) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. مسلم (٨/٢٠٨) قال: حدثنا سعيد بن منصور، قال: حدثنا يعقوب بن عبد الرحمن، وعبد العزيز بن أبي حازم (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا يعقوب.\nستتهم - سفيان، وأنس بن عياض، ومحمد بن مطرف أبو غسان، والفضيل، ويعقوب، وعبد العزيز - عن أبي حازم، فذكره.","vol":"10","page":384},{"text":"٧٨٨٣ - (خ) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «بُعثتُ أنا والساعة كهاتين - يعني إصبعين» أخرجه البخاري (١) .\n_________\n(١) ١١ / ٣٠٠ في الرقاق، باب قول النبي ﷺ: \" بعثت أنا والساعة كهاتين \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه البخاري (٨/١٣١) قال: حدثني يحيى بن يوسف. وابن ماجة (٤٠٤٠) قال: حدثنا هناد بن السري، وأبو هشام الرفاعي محمد بن يزيد.\nثلاثتهم - يحيى، وهناد، وأبو هشام - عن أبي بكر بن عياش. قال: حدثنا أبو حصين، عن أبي صالح، فذكره.","vol":"10","page":384},{"text":"٧٨٨٤ - (خ م ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «بُعِثْتُ أنا والساعة كهاتين، كفضل إحداهما على الأخرى وَضمَّ السبابة والوسطى» . ⦗٣٨٥⦘\nوفي رواية قال: «بُعِثْتُ في نَفَس الساعة، فسبقتُها كفضل هذه على الأخرى» أخرجه البخاري ومسلم (١) .\nوفي رواية الترمذي قال: «بُعِثْتُ أنا والساعة كهاتين - وأشار أبو داود (٢) - بالسبابة والوسطى، فما فَضل إحداهما على الأخرى؟» .\nوفي أخرى [لمسلم] قال: «بُعِثْتُ أنا والساعة هكذا - وقَرَنَ شُعبة بين إصبعيه: المسَبِّحة والوسطى، يحكيه» (٣) .\n_________\n(١) هذه الرواية لم نجدها بهذا اللفظ عند البخاري ولا عند مسلم، وإنما هي إحدى روايات الترمذي لهذا الحديث.\n(٢) هو أبو داود الطيالسي، أحد رواة الحديث، قال الترمذي: حدثنا محمود بن غيلان، قال: أخبرنا أبو داود يعني الطيالسي، أنبأنا شعبة عن قتادة عن أنس.\n(٣) رواه البخاري ١١ / ٢٩٩ في الرقاق، باب قول النبي ﷺ: \" بعثت أنا والساعة كهاتين \"، ومسلم رقم (٢٩٥١) في الفتن، باب قرب الساعة، والترمذي رقم (٢٢١٤) و(٢٢١٥) في الفتن، باب ما جاء في قول النبي ﷺ: \" بعثت أنا والساعة كهاتين يعني السبابة والوسطى \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - تخريج الحديث من رواية أبي التياح، وقتادة وحمزة.\nأخرجه أحمد (٣/٢٢٢) و(٢٧٨) قال: حدثنا هاشم، حدثنا شعبة، عن أبي التياح، وقتادة، وحمزة الضبي، فذكروه.\n٢ - تخريجه من رواية حمزة الضبي وأبي التياح:\nأخرجه مسلم (٨/٢٠٩) قال: حدثناه محمد بن بشار. قال: حدثنا ابن أبي عدي، عن شعبة، عن حمزة الضبي، وأبي التياح، فذكراه.\n٤- تخريجه من رواية أبي التياح:\nأخرجه أحمد (٣/١٣١) قال: حدثنا محمد بن جعفر. والدارمي (٢٧٦٢) قال: حدثنا وهب بن جرير. ومسلم (٨/٢٠٩) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثنا محمد بن الوليد، قال: حدثنا محمد بن جعفر. ثلاثتهم-ابن جعفر، ووهب، ومعاذ - قالوا: حدثنا شعبة، عن أبي التياح، فذكره.\n٥ - تخريجه من رواية قتادة:\nأخرجه أحمد (٣/١٢٣) قال: حدثنا يزيد. وفي (٣/١٣٠ و٢٧٤) قال: حدثنا محمد بن جعفر. وفي (٣/٢٧٤) قال: حدثنا حجاج. وعبد بن حميد (١١٦٧) قال: أخبرنا يزيد بن هارون. ومسلم (٨/٢٠٨) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. والترمذي (٢٢١٤) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود.\nأربعتهم - يزيد، وابن جعفر، وحجاج، وأبو داود - عن شعبة.\nوأخرجه أحمد (٣/١٩٣) قال: حدثنا بهز. وفي (٣/٢٨٣) قال: حدثنا عفان.\nكلاهما - بهز، وعفان- قالا: حدثنا أبان - ابن يزيد العطار -.\nوأخرجه أحمد (٣/٢١٨) قال: حدثنا روح، قال: أخبرنا سعيد بن أبي عروبة.\nثلاثتهم - شعبة، وأبان، وسعيد - عن قتادة، فذكره.\n(*) أخرجه أحمد (٣/٢٣٧) قال: حدثنا يعقوب، قال: أخبرنا أبي، عن ابن إسحاق، قال: حدثني زياد بن أبي زياد، فذكره.\n(*) أخرجه أحمد (٣/٢٢٣) قال: حدثنا أبو المغيرة، قال: حدثنا الأوزاعي، قال: حدثنا إسماعيل، فذكره أخرجه مسلم (٨/٢٠٩) قال: حدثنا أبو غسان المشمعي، قال: حدثنا معتمر، عن أبيه، عن معبد- ابن هلال العنزي -، فذكره.","vol":"10","page":384},{"text":"٧٨٨٥ - (ت) المستورد بن شداد - ﵁ - قال: قال رسولُ الله - ﷺ-: «بُعِثْتُ في نَفَس الساعة، فسبقتُها كما سبقت هذه لهذه - لإصبعيه: السبابةِ والوسطى» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢١٤) في الفتن، باب ما جاء في قول النبي ﷺ: \" بعثت أنا والساعة كهاتين يعني السبابة والوسطى \"، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب من حديث المستورد بن شداد، لا نعرفه إلا من هذا الوجه. أقول: ولكن له شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٢١٣) حدثنا محمد بن عمر بن هياج الأسدي الكوفي،قال: حدثنا يحيى بن عبد الرحمن الأرحبي، قال حدثنا عبيدة بن الأسود، عن مجالد، عن قيس بن أبي حازم، فذكره.\nقال أبو عيسى: هذا حديث غريب من حديث المستورد بن شداد لا نعرفه إلا من هذا الوجه.","vol":"10","page":385},{"text":"٧٨٨٦ - () سهل بن حنيف - ﵁ (١) - قال: سمعت رسول الله - ﷺ- يقول: «بُعِثتُ في نَفَسِ الساعة، وإنما تقدَّمتها كما بين هاتين - ويشير ⦗٣٨٦⦘ بالسبابة والوسطى من أصابعه فيمدَّهما - وقال تعالى: ﴿وما أمر الساعة إلا كلمْحِ البصر﴾ [النحل: ٧٧]» أخرجه ... (٢) .\n_________\n(١) في المطبوع: بياض.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من زيادات رزين..","vol":"10","page":385},{"text":"<span data-type=\"title\" id=toc-1745>الفصل السادس: في خروج النار قبل الساعة</span>\n٧٨٨٧ - (خ م) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «لا تقوم الساعة حتى تخرجَ نار من أرض الحجاز، تضيء أعناقَ الإبل بِبُصْرى» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٣/ ٦٨ و٦٩ في الفتن، باب خروج النار، ومسلم رقم (٢٩٠٢) في الفتن، باب لا تقوم الساعة حتى تخرج نار من أرض الحجاز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٧٣) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٨/١٨٠) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني عبد الملك بن شعيب بن الليث. قال: حدثنا أبي، عن جدي. قال: حدثني عقيل بن خالد.\nثلاثتهم - شعيب، ويونس، وعقيل - عن ابن شهاب الزهري، قال: قال سعيد بن المسيب، فذكره.","vol":"10","page":386},{"text":"٧٨٨٨ - (ت) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «ستخرج نار من حَضْرموت - أو من بحر حضرموت - قبل القيامة تَحشُرُ الناس، قالوا: يا رسولَ الله، فما تأمرنا؟ قال: عليكم بالشام» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢١٨) في الفتن، باب لا تقوم الساعة حتى تخرج نار من قبل الحجاز، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال: وفي الباب عن حذيفة بن أسيد، وأنس، وأبي هريرة، وأبي ذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٢١٧) قال:حدثنا أحمد بن منيع، قال: حدثنا حسين بن محمد البغدادي، قال:حدثنا شيبان، عن يحيى بن أبي كثير، عن أبي قلابة، عن سالم بن عبد الله بن عمر، فذكره.\nقال أبو عيسى: وهذا حديث حسن غريب صحيح من حديث ابن عمر..","vol":"10","page":386},{"text":"٧٨٨٩ - (خ) أنس بن مالك - ﵁ - أن رسول الله - ﷺ- قال: «أولُ أشراط الساعة: نار تحشُرُ الناس من المشرق إلى المغرب» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ١٣ / ٦٨ في الفتن، باب خروج النار، قال الحافظ في \" الفتح \": وصله المصنف في باب الهجرة في قصة إسلام عبد الله بن سلام موصولًا من طريق حميد عن أنس بلفظ: \" وأما أول أشراط الساعة، فنار تحشرهم من المشرق إلى المغرب \" ووصله أيضًا في الأنبياء من وجه آخر عن حميد بلفظ: \" نار تحشر الناس ... \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ذكره البخاري (١٣/٦٨) في الفتن، باب خروج النار.\nقال الحافظ في «الفتح»: وصله المصنف في باب الهجرة في قصة إسلام عبد الله بن سلام موصولا من طريق حميد عن أنس بلفظ: «وأما أول أشراط الساعة فنار تحشرهم من المشرق إلى المغرب» . ووصله أيضا في الأنبياء من وجه آخر عن حميد بلفظ: «نار تحشر الناس ...» .","vol":"10","page":387},{"text":"<span data-type=\"title\" id=toc-1746>الفصل السابع: في انقضاء كل قرن</span>\n٧٨٩٠ - (م ت) أبو الزبير أنه سمع جابرًا - ﵁ - يقول: سمعتُ رسولَ الله ﷺ يقول - قبل أن يموت بشهر -: «تسألوني عن الساعة؟ وإنما علمُها عند الله، وأقْسِمُ بالله ما على الأرض من نَفس منفوسة اليومَ يأتي عليها مائةُ سنة وهي حَيَّة يومئذ، قال: فَسَّرها عبد الرحمن صاحب السقاية، قال بعضهم: هو نَقْصُ العمر» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «ماِ من منفوسة تبلغ مائة سنة - قال سالم بن أبي الجعد: وتذاكرنا ذلك عنده - إنما هي نفس ⦗٣٨٨⦘ مخلوقة يومئذ» أخرجه مسلم، وأخرج الترمذي الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نفس منفوسة) النفس المنفوسة: هي المولودة، نفست المرأة - بفتح النون وضمها - إذا ولدت، والمعنى في الحديث: أن كل من هو موجود الآن، يعني ذلك الوقت إلى انقضاء ذلك الأمد المعين: يكونون قد ماتوا، ولا بقي منهم على الأرض أحد، لأن الغالب على أعمارهم لا يتجاوز ذلك الأمد الذي أشار إليه النبي - ﷺ- فتكون قيامة أهل ذلك العصر قد قامت.\n_________\n(١) رواه مسلم رقم (٢٥٣٨) في فضائل الصحابة، باب قوله ﷺ: \" لا تأتي مائة سنة وعلى الأرض نفس منفوسة اليوم \"، والترمذي رقم (٢٢٥١) في الفتن، باب (٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣٢٢) قال: حدثنا محمد بن بكر. وفي (٣/٣٨٣) قال: حدثنا حجاج. ومسلم (٧/١٨٧) قال: حدثني هارون بن عبد الله، وحجاج بن الشاعر، قالا: حدثنا حجاج بن محمد (ح) وحدثنيه محمد بن حاتم، قال: حدثنا محمد بن بكر.\nكلاهما - ابن بكر، وحجاج بن محمد - عن ابن جريج.\n٢ - وأخرجه أحمد (٣/٣٤٥) قال: حدثنا موسى، قال: حدثنا ابن لهيعة.\nكلاهما - ابن جريج، وابن لهيعة - عن أبي الزبير، فذكره.","vol":"10","page":387},{"text":"٧٨٩١ - (خ م د ت) عبد الله بن عمر - ﵄ - قال: «صلى بنا رسول الله - ﷺ- ذاتَ ليلة العشاءَ في آخر حياته، فَلَمَّا سلَّمَ قال: أَرأَيتَكمَ ليلتَكم هذه؟ فإنَّ على رأس مائة سنة منها لا يبقى ممن هو اليومَ على ظهر الأرض أحد» أخرجه البخاري ومسلم.\nوزاد الترمذي وأبو داود: قال ابن عمر: «فَوَهَلَ الناسُ في مقالة رسولِ الله - ﷺ- تلك، فيما يتحدَّثونه بهذه الأحاديث: نحو مائة سنة، وإنما قال رسولُ الله - ﷺ-: لا يبقى ممن هو اليوم على ظهر الأرض أحد، يريد بذلك أن ينخَرِم ذلك القَرن» (١) .\n⦗٣٨٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَوهَل) الوهَل: الفزع، وهِلْتُ أهِل وَهَلًا: إذا فجأك أمر لم تعرفه، فارتعت له، ووهَل يَهِل إلى الشيء وهْلًا: إذا ذهب وهْمه إليه.\n(ينخرم القرن) القرن من الزمان: أهل زمان مخصوص، وانخرامه: انقضاؤه.\n_________\n(١) رواه البخاري ١ / ١٨٨ في العلم، باب السمر في العلم، وفي مواقيت الصلاة، باب ذكر العشاء ⦗٣٨٩⦘ والعتمة، وباب السمر في الفقه والخير بعد العشاء، ومسلم رقم (٢٥٣٧) في الفتن، باب قوله ﷺ: \" لا تأتي مائة سنة وعلى الأرض نفس منفوسة اليوم \"، وأبو داود رقم (٤٣٤٨) في الملاحم، باب قيام الساعة، والترمذي رقم (٢٢٥٢) في الفتن، باب رقم (٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في العلم (٤١: ١) عن سعيد بن عفير، عن الليث، عن عبد الرحمن بن خالد، عن الزهري، وأبي بكر بن سليمان بن أبي حثمة، كلاهما عن ابن عمر، ومسلم في الفضائل (٩٩: ٢) تعليقا عقيب حديث شعيب بن أبي حمزة. ورواه الليث، عن عبد الرحمن بن مسافر، عن ابن شهاب، عن سالم، عن ابن عمر. الأشراف (٥/٣٨٠) .\nوأخرجه أبو داود (٤٣٤٨) حدثنا أحمد بن حنبل، ثنا عبد الرزاق، أخبرنا معمر، عن الزهري، قال: أخبرني سالم بن عبد الله، وأبو بكر بن سليمان، أن عبد الله بن عمر، فذكره.\nوأخرجه الترمذي (٢٢٥١) حدثنا عبد بن حميد، أخبرنا عبد الرزاق، أخبرنا معمر، عن الزهري، عن سالم بن عبد الله، وأبي بكر بن سليمان وهو ابن أبي حثمة، عن عبد الله بن عمر، فذكره.","vol":"10","page":388},{"text":"٧٨٩٢ - (خ م) عائشة - ﵂ - قالت: «كان الأعرابُ إذا قدموا على رسولِ الله - ﷺ- سألوه عن الساعة، متى الساعة؟ فينظر إلى أحدث إنسان منهم، فيقول: إن يَعَشْ هذا، لم يُدركْه الهرَمُ، حتى قامت عليكم الساعةُ، قال هشام: يعني موتَهم» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٣١٢ و٣١٣ في الرقاق، باب سكرات الموت، ومسلم رقم (٢٩٥٢) في الفتن، باب قرب الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦٥١١) حدثني صدقة، أخبرنا عبدة، عن هشام، عن أبيه، عن عائشة.\nوأخرجه مسلم (٢٩٥٢) حدثنا أبو بكر بن أبي شيبة، وأبو كريب. قالا: حدثنا أبو أسامة، عن هشام، عن أبيه، عن عائشة، فذكرته.","vol":"10","page":389},{"text":"٧٨٩٣ - (م) أنس بن مالك - ﵁ - «أنَّ رجلًا سأل رسولَ الله - ﷺ-: متى الساعة؟ فسكتَ رسولُ الله - ﷺ- هُنَيْهَة، ثم نظر إلى غلام بين يديه من أزدْ شَنُوءة، فقال: إنْ عُمِّرَ هذا الغلام، لم يدركه الهرم حتى تقوم الساعة، قال أنس: وذلك الغلام من أترابي يومئذ» . ⦗٣٩٠⦘\nوفي رواية «وعنده غلام من الأنصار، يقال له: محمد ...» وذكر الحديث أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٥٣) في الفتن، باب قرب الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٩٥٣) حدثنا أبو بكر بن أبي شيبة، حدثنا يونس بن محمد، عن حماد بن سلمة، عن ثابت، فذكره.","vol":"10","page":389},{"text":"٧٨٩٤ - (م) أبو سعيد الخدري - ﵁ - قال: «لما رَجَع رسولُ الله - ﷺ- من غزوة تبوك، سألوه عن الساعة؟ فقال رسولُ الله - ﷺ-: لا تأتي مائة سنة وعلى الأرض نفس منفوسة اليوم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه مسلم، وهو كذلك، فقد أخرجه رقم (٢٥٣٩) في فضائل الصحابة، باب قوله ﷺ: \" لا تأتي مائة سنة وعلى الأرض نفس منفوسة اليوم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٥٣٩) حدثنا ابن نمير،حدثنا أبو خالد،عن داود «واللفظ له» . (ح) وحدثنا أبو بكر بن أبي شيبة،حدثنا سليمان بن حيان،عن داود،عن أبي النضرة،عن أبي سعيد، فذكره.","vol":"10","page":390},{"text":"<span data-type=\"title\" id=toc-1747>الفصل الثامن: في خروج الكَّذابين</span>\n٧٨٩٥ - (د ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تقوم الساعة حتى يُبعثَ (١) كذَّابون دَجالون، قريبًا من ثلاثين، كلُّهم يزعم أنه رسول الله» أخرجه الترمذي.\nوفي رواية أبي داود «حتى يخرج ثلاثون دجَّالون كلُّهم يزعم أنه رسولُ الله» . ⦗٣٩١⦘\nوفي أخرى «حتى يخرج ثلاثون كذَّابًا دجالًا، كلُّهم يكذب على الله وعلى رسوله» .\nوفي رواية عَبيدة السَّلْماني بهذا الخبر ...، فقلت له: «أترى هذا منهم؟ - يعني: المختار - فقال عَبِيدَة: أما إنَّه من الرؤوس» (٢) .\n_________\n(١) ليس المراد بالبعث الإرسال المقارن للنبوة، بل هو كقوله تعالى: ﴿إنا أرسلنا الشياطين على الكافرين﴾ وليس المراد أيضًا من ادعى النبوة مطلقًا، فإنهم لا يحصون كثرة، لكون غالبهم ينشأ لهم ذلك عن جنون أو سوداء، وإنما المراد من قامت له شوكة وبدت لهم شبهة.\n(٢) رواه الترمذي رقم (٢٢١٩) في الفتن، باب ما جاء لا تقوم الساعة حتى يخرج كذابون، وأبو داود رقم (٤٣٣٣) و(٤٣٣٤) و(٤٣٣٥) في الملاحم، باب في خبر ابن صائد، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٣) . والبخاري (٤/٢٤٣) قال: حدثني عبد الله بن محمد. ومسلم (٨/١٨٩) قال: حدثنا محمد بن رافع. والترمذي (٢٢١٨) قال: حدثنا محمود بن غيلان.\nأربعتهم - أحمد بن حنبل، وعبد الله بن محمد، ومحمد بن رافع، ومحمود بن غيلان - عن عبد الرزاق بن همام، قال: أخبرنا معمر، عن همام بن منبه، فذكره.\nوأخرجه أحمد (٢/٤٥٠) قال: حدثنا يزيد. وفي (٢/٥٢٧) قال: حدثنا عبد الصمد. قال: حدثنا حماد. وأبو داود (٤٣٣٤) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي.\nثلاثتهم - يزيد بن هارون، وحماد بن سلمة، ومعاذ العنبري - عن محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"10","page":390},{"text":"٧٨٩٦ - (م) جابر بن سمرة (١) - ﵄ - قال: سمعتُ رسولُ الله - ﷺ- يقول: «إن بين يدي الساعة كذَّابينَ» أخرجه مسلم (٢) .\n_________\n(١) في الأصل والمطبوع: جابر، وإذا أطلق، فهو جابر بن عبد الله، وهو هنا جابر بن سمرة.\n(٢) رقم (٢٩٢٣) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٨٦و٨٧) قال: حدثنا عبد الرزاق. وفي (٥/١٠٧) قال: حدثنا وكيع. كلاهما - عبد الرزاق، ووكيع - عن إسرائيل.\n٢ - وأخرجه أحمد (٥/٨٨) قال: حدثنا محمد بن جعفر. وفي (٥/١٠١) قال: حدثنا يحيى بن سعيد، وابن جعفر. وفي (٥/١٠١) قال: حدثنا يحيى بن سعيد. ومسلم (٨/١٨٩) قال: حدثني ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وعبد الله بن أحمد (٥/٩٥) قال: حدثنا خلاد بن أسلم أبوبكر، قال: أخبرنا النضر بن شميل.\nثلاثتهم - ابن جعفر، ويحيى، والنضر - عن شعبة.\n٣ - وأخرجه أحمد (٥/٨٩) قال: حدثنا عفان. ومسلم (٨/١٨٩) قال: حدثنا أبو كامل الجحدري. كلاهما - عفان، وأبو كامل - قالا: حدثنا أبو عوانة.\n٤ - وأخرجه أحمد (٥/٩٠ و١٠٠ و١٠٦) قال: حدثنا بهز بن أسد، قال: حدثنا حماد بن سلمة.\n٥ - وأخرجه أحمد (٥/٩٢ و٩٤) قال: حدثنا أبو كامل، قال: حدثنا زهير.\n٦ - وأخرجه مسلم (٨/١٨٨) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة. وعبد الله بن أحمد (٥/٩٦) قال: حدثني سويد بن سعيد.\nثلاثتهم - يحيى، وأبو بكر، وسويد - عن أبي الأحوص.\nستتهم - إسرائيل، وشعبة، وأبو عوانة، وحماد، وزهير، وأبو الأحوص - عن سماك بن حرب، فذكره.","vol":"10","page":391},{"text":"<span data-type=\"title\" id=toc-1748>الفصل التاسع: في طلوع الشمس من مغربها</span>\n٧٨٩٧ - (خ م د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تقوم الساعة حتى تَطْلُع الشمس من مغربها، فإذا رآها الناسُ آمن مَنْ عليها» .\nوفي رواية: «فإذا طلعت ورآها الناسُ، آمنوا أجمعون، فذلك حين ⦗٣٩٢⦘ لا ينفع نفسًا إيمانُها لم تكن آمَنَت من قبلُ أو كَسَبَتْ في إيمانها خيرًا» أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) رواه البخاري ١١ / ٣٠٣ و٣٠٤ في الرقاق، باب قول النبي ﷺ: \" بعثت أنا والساعة كهاتين \"، وفي الاستسقاء، باب ما قيل في الزلازل والآيات، وفي الزكاة، باب الصدقة قبل الرد، ومسلم رقم (١٥٧) في الإيمان، باب بيان الزمن الذي لا يقبل فيه الإيمان، وأبو داود رقم (٤٣١٢) في الملاحم، باب أمارات الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٣٢) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. قال: حدثنا أبو الزناد، عن عبد الرحمن، فذكره.\nوأخرجه مسلم (١/٩٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حسين بن علي، عن زائدة، عن عبد الله بن ذكوان عن الأعرج، فذكره.","vol":"10","page":391},{"text":"٧٨٩٨ - (خ م ت) أبو ذر الغفاري - ﵁ - قال: «دخلت المسجد حين غابت الشمس والنبيُّ - ﷺ- جالس، فقال: يا أبا ذر، أين تذهب هذه؟ قال: قلتُ: الله ورسوله أعلم، قال: فإنها تذهب تستأذن في السجود، فيؤذَن لها، وكأنَّها قد قيل لها: اطْلُعِي من حيث جئتِ، فتطلُعُ من مغربها قال: ثم قرأ (١) ﴿وذلك مُستَقَرٌّ لها﴾ [يس: ٣٨] وقال (٢): وذلك في قراءة عبد الله بن مسعود (٣)» أخرجه الترمذي (٤) .\nوقد أخرج البخاري ومسلم هذا المعنى بأطول منه، وهو مذكور في تفسير سورة يس، وفي «خلق العالم» من حرف التاء والخاء (٥) .\n_________\n(١) قال أبو ذر: ثم قرأ رسول الله ﷺ.\n(٢) أي: أبو ذر.\n(٣) وكذلك قرأها عكرمة، وعلي بن الحسين، والشيزري عن الكسائي كما في \" زاد المسير\" ٧ / ١٩، والقراءة المتواترة وهي قراءة حفص عن عاصم ﴿والشمس تجري لمستقر لها﴾ .\n(٤) رقم (٣٢٢٥) في التفسير، باب ومن سورة يس، وفي الفتن، باب ما جاء في طلوع الشمس من مغربها، وهو حديث صحيح.\n(٥) تقدم الحديث في الجزء ٢ رقم الحديث (٧٨٠) فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٤٥) قال: حدثنا مؤمل. قال: حدثنا حماد - يعني ابن سلمة -. قال: حدثنا يونس. وفي (٥/١٥٢) قال: حدثنا محمد بن عبيد. قال: حدثنا الأعمش. وفي (٥/١٥٨ و١٧٧) قال: حدثنا وكيع. قال: حدثنا الأعمش. وفي (٥/١٦٥) قال: حدثنا يزيد. قال: حدثنا سفيان - يعني ابن حسين - عن الحكم. وفي (٥/١٧٧) قال: حدثنا ابن نمير، ومحمد بن عبيد. قالا: حدثنا الأعمش. والبخاري (٤/١٣١) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان، عن الأعمش. وفي (٦/١٥٤) قال: حدثنا أبو نعيم. قال: حدثنا الأعمش. وفي (٦/١٥٤) قال: حدثنا الحميدي. قال: حدثنا وكيع. قال:حدثنا الأعمش. وفي (٩/١٥٣) قال: حدثنا يحيى بن جعفر. قال: حدثنا أبو معاوية، عن الأعمش. وفي (٩/١٥٥) قال: حدثنا عياش بن الوليد. قال: حدثنا وكيع، عن الأعمش. ومسلم (١/٩٦) قال: حدثنا يحيى بن أيوب وإسحاق بن إبراهيم جميعا عن ابن علية. قال: حدثنا يونس (ح) وحدثني عبد الحميد بن بيان الواسطي، قال: أخبرنا خالد - يعني ابن عبد الله - عن يونس. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا أبو معاوية. قال: حدثنا الأعمش. (ح) وحدثنا أبو سعيد الأشج وإسحاق بن إبراهيم. قال إسحاق: أخبرنا. وقال الأشج: حدثنا وكيع. قال: حدثنا الأعمش. وأبو داود (٤٠٠٢) قال: حدثنا عثمان بن أبي شيبة، وعبيد الله بن ميسرة. قالا: حدثنا يزيد بن هارون. عن سفيان بن حسين، عن الحكم بن عتيبة. والترمذي (٢١٨٦ و٣٢٢٧) قال: حدثنا هناد. قال: حدثنا أبو معاوية. عن الأعمش. والنسائي في الكبرى «تحفة الأشراف» (٩/١١٩٩٣) عن إسحاق بن إبراهيم، عن إسماعيل بن علية، عن يونس بن عبيد. (ح) وعن إسحاق بن إبراهيم، عن أبي نعيم، عن الأعمش.\nثلاثتهم - يونس بن عبيد، والأعمش، والحكم بن عتيبة - عن إبراهيم بن يزيد التيمي، عن أبيه، فذكره.\n(*) في رواية ابن علية قال: «حدثنا يونس، عن إبراهيم بن يزيد التيمي، سمعه فيما أعلم عن أبيه» .","vol":"10","page":392},{"text":"<span data-type=\"title\" id=toc-1749>الفصل العاشر: في أشراط متفرقة</span>\n٧٨٩٩ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «والذي نفسي بيده، لا تقوم الساعة حتى تُكلِّمَ السباعُ الإنسَ، وحتى تُكلِّمَ الرجلَ عذَبةُ سوطه وشراكُ نعله، وتخبره فخِذُه بما أحدَثَ أهلُهُ بَعْدَهُ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عذَبة سوطه): السير المعلق في طرفه.\n_________\n(١) رقم (٢١٨٢) في الفتن، باب ما جاء في كلام السباع، وقال الترمذي: هذا حديث حسن صحيح وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٨١) حدثنا سفيان بن وكيع، حدثنا أبي عن القاسم بن الفضل، حدثنا أبو نضرة العبدي، عن أبي سعيد الخدري، فذكره.\nقال أبو عيسى: وفي الباب عن أبي هريرة، وهذا حديث حسن غريب لا نعرفه إلا من حديث القاسم بن الفضل، والقاسم بن الفضل ثقة مأمون عند أهل الحديث، وثقه يحيى بن سعيد القطان وعبد الرحمن بن مهدي.","vol":"10","page":393},{"text":"٧٩٠٠ - (خ م) أبو هريرة - ﵁ - قال: سمعت رسولُ الله - ﷺ- يقول: «لا تقوم الساعة حتى تضطربَ ألياتُ نساءِ دَوْس على ذي الخلصَةِ، وذو الخلَصة: طاغية دَوس التي كانوا يعْبُدون في الجاهلية» .\nوفي رواية: «وذو الخلصة: صنم كان يعبده دَوْس في الجاهلية بتَبَالَة» أخرجه البخاري ومسلم (١) .\n⦗٣٩٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أليات نساء دوس على ذي الخلصة) ذو الخلصة: بيت أصنام كان لدوس وخثعم وبَجيلة، ومن كان ببلادهم من العرب، وقيل: هو صنم، وكان عمرو بن لحيّ نَصبَه بأسفل مكة، حين نصب الأصنام في مواضع شتى، فكانوا يُلبسونه القلائد، ويعلِّقون عليه بَيض النعام، ويذبحون عنده، فكان معناهم في تسميتهم بذلك: أن عبَّاده خَلَصة، وقيل: هو الكعبة اليمانية، والمعنى: أنهم يرتدون ويرجعون إلى جاهليتهم في عبادة الأوثان، فترمل نساء دوس طائفاتٍ حولَه، فترتَجُّ أردافهنَّ.\n_________\n(١) رواه البخاري ١٣ / ٦٦ في الفتن، باب تغيير الزمان حتى تعبد الأوثان، ومسلم رقم (٢٩٠٦) في الفتن، باب لا تقوم الساعة حتى تعبد دوس ذا الخلصة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧١) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٩/٧٣) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٨/١٨٢) قال: حدثني محمد بن رافع وعبد بن حميد. قال عبد: أخبرنا. وقال ابن رافع: حدثنا عبد الرزاق. قال: أخبرنا معمر.\nكلاهما - معمر بن راشد، وشعيب بن أبي حمزة - عن الزهري. قال: قال سعيد بن المسيب، فذكره.","vol":"10","page":393},{"text":"٧٩٠١ - (ت) [حذيفة بن اليمان]- ﵁ - أن رسولَ الله - ﷺ- قال: «لا تقوم الساعة حتى يكون أسعدَ الناس بالدنيا لُكَع بنُ لكع» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لكع بن لكع) اللكع عند العرب: العبد، وقيل: هو اللئيم، وقيل: هو الوسِخ القذِر.\n_________\n(١) رقم (٢٢١٠) في الفتن، باب (٣٧)، وأخرجه أحمد والبيهقي في \" دلائل النبوة \"، والضياء، وغيرهم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٢٠٩) حدثنا قتيبة بن سعيد، حدثنا عبد العزيز بن محمد، عن عمرو بن أبي عمرو، قال: وحدثنا علي بن حجر، أخبرنا إسماعيل بن جعفر، عن عمرو أبي عمرو، عن عبد الله، وهو ابن عبد الرحمن الأنصاري الأشهلي عن حذيفة بن اليمان، فذكره.\nقال أبو عيسى: هذا حديث حسن غريب، إنما نعرفه من حديث عمرو بن أبي عمرو","vol":"10","page":394},{"text":"٧٩٠٢ - (م ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تقوم الساعة على أحد يقول: الله الله» . ⦗٣٩٥⦘\nوفي رواية «حتى لا يقال في الأرض: الله الله» أخرجه مسلم.\nوأخرج الترمذي الثانية، وقال الترمذي: وروي عنه غير مرفوع وهو أصح (١) .\n_________\n(١) رواه مسلم رقم (١٤٨) في الإيمان، باب ذهاب الإيمان آخر الزمان، والترمذي رقم (٢٢٠٨) في الفتن، باب رقم (٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٣/١٦٢) . وعبد بن حميد (١٢٤٧) . ومسلم (١/٩١) قال: حدثنا عبد بن حميد كلاهما - أحمد، وعبد - عن عبد الرزاق، قال: أخبرنا معمر.\n٢ - وأخرجه أحمد (٣/٢٥٩) قال: حدثنا أسود بن عامر. وفي (٣/٢٦٨) قال: حدثنا عفان. ومسلم (١/٩١) قال: حدثني حرب، قال: حدثنا عفان. كلاهما - أسود، وعفان - قالا: حدثنا حماد - ابن سلمة -.\nكلاهما - معمر، وحماد - عن ثابت، فذكره.","vol":"10","page":394},{"text":"٧٩٠٣ - (خ م) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «لا تقوم الساعةُ حتى يقومَ رجل من قحطانَ يسوقُ الناس بعصاه» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يسوق الناس بعصاه) لم يرد العصا نفسها، وإنما ضربها مثلًا لطاعتهم، واستيلائه عليهم، إلا أنَّ في ذِكرها دليلًا على ذلك، وعلى خشونته عليهم وعسفه بهم.\n_________\n(١) رواه البخاري ١٣ / ٦٧ في الفتن، باب تغيير الزمان حتى تعبد الأوثان، وفي الأنبياء، باب ذكر قحطان، ومسلم رقم (٢٩١٠) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز. والبخاري (٤/٢٢٣) و(٩/٧٣) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني سليمان بن بلال. ومسلم (٨/١٨٣) قال: حدثنا قتيبة بن سعيد قال: أخبرنا عد العزيز، يعني ابن محمد.\nكلاهما - عبد العزيز بن محمد، وسليمان بن بلال - عن ثور بن زيد، عن أبي الغيث، فذكره.","vol":"10","page":395},{"text":"٧٩٠٤ - (خ) أبو هريرة - ﵁ - قال: «بينا رسول الله - ﷺ- في مجلس يحدِّثُ القومَ، إذ جاءه أعرابي، فقال: متى الساعة؟ فمضى رسولُ الله - ﷺ- في حديثه، فقال بعض القوم: سَمِعَ ما قال، فكَرِهَ ما قال، وقال بعضهم: بل لم يسمع، حتى إذا قضى حديثه، قال: أين السائل ⦗٣٩٦⦘ عن الساعة؟ قال: ها أنا ذا يا رسول الله، قال: إذا ضُيِّعتِ الأمانة فانتظرِ الساعة، قال: وكيف إضاعتها؟ قال: إذا وُسِّد الأمر إلى غير أهله فانتظر الساعة» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وُسِّد الأمر إلى غير أهله) إذا أسند إليه، هذا كناية عن استقامة الناس وانقيادهم إليه واتفاقهم عليه.\n_________\n(١) ١ / ١٣٢ في العلم، باب من سئل علمًا وهو مشتغل في حديثه فأتم الحديث، وفي الرقاق، باب رفع الأمانة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٦١) قال: حدثنا يونس وسريج. والبخاري (١/٢٣) و(٨/١٢٩) قال: حدثنا محمد بن سنان. وفي (١/٢٣) قال: حدثني إبراهيم بن المنذر. قال: حدثنا محمد بن فليح.\nأربعتهم - يونس، وسريج، ومحمد بن سنان، ومحمد بن فليح - عن فليح بن سليمان. قال: حدثنا هلال بن علي، عن عطاء بن يسار، فذكره.","vol":"10","page":395},{"text":"٧٩٠٥ - (خ م د ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «لا تقوم الساعةُ حتى يحْسِر الفُراتُ عن جَبل من ذهب يَقْتِتل الناس عليه فيُقتل من كل مائة تسعة وتسعون، فيقول كل رجل منهم: لعلِّي أكون أنا أنجو» .\nوفي رواية: قال: قال رسول الله - ﷺ-: «يوشِكُ الفُرات أن يَحْسِر عن كنز من ذهب، فمن حضره فلا يأخذ منه شيئًا» أخرجه البخاري ومسلم.\nوأخرج أبو داود والترمذي الرواية الثانية، وفي رواية لأبي داود مثل الثانية وقال: «عن جَبل من ذهب» (١) .\n_________\n(١) رواه البخاري ١٣ / ٧٠ في الفتن، باب خروج النار، ومسلم رقم (٢٨٩٤) في الفتن، باب ⦗٣٩٧⦘ لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب، وأبو داود رقم (٤٣١٣) و(٤٣١٤) في الملاحم، باب في حسر الفرات عن كنز، والترمذي رقم (٢٥٧٢) و(٢٥٧٣) في صفة الجنة، باب رقم (٢٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٧٣) قال: حدثنا عبد الله بن سعيد الكندي. ومسلم (٨/١٧٤) قال: حدثنا أبو مسعود سهل بن عثمان. وأبو داود (٤٣١٣) قال: حدثنا عبد الله بن سعيد الكندي. والترمذي (٢٥٦٩) قال: حدثنا أبو سعيد الأشج.\nكلاهما - عبد الله بن سعيد الكندي، أبو سعيد الأشج، وسهل بن عثمان - قالا: حدثنا عقبة بن خالد السكوني، عن عبيد الله بن عمر، عن خبيب بن عبد الرحمن، عن جده حفص بن عاصم، فذكره.","vol":"10","page":396},{"text":"٧٩٠٦ - (م) عبد الله بن الحارث بن نوفل - ﵁ - قال: «كنتُ واقفًا مع أُبي ابن كعب، فقال: لا يزال الناسُ مختلفة أعناقهم في طلب الدنيا، قلتُ: أجل، قال: فإني سمعتُ رسول الله - ﷺ- يقول: يوشِكُ الفرات أن يَحْسِر عن جبل ذهب، فإذا سمع به الناس ساروا إليه، فيقول مَنْ عِنده: لئن تركنا الناسَ يأخذون منه ليُذّهَبَنَّ به كلِّه، قال: فيقتتلون عليه، فيُقتَلُ من كلِّ مائة تسعة وتسعون» .\nوفي رواية: «وقفت أنا وأُبي بنُ كعب في ظل أُجُم حَسان» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٨٩٥) في الفتن، باب لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٨٩٥) حدثنا أبو كامل، فضيل بن حسين، وأبو معن الرقاشي «واللفظ لأبي معن» قالا: حدثنا خالد بن الحارث، حدثنا عبد الحميد بن جعفر، أخبرني أبي عن سليمان بن يسار عن عبد الله بن الحارث بن نوفل، فذكره.","vol":"10","page":397},{"text":"٧٩٠٧ - (م ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «تَقِيءُ الأرضُ أفلاذَ كَبدها، مثل الأُسطُوان من الذهب والفضة، فيجيء القاتل، فيقول: في هذا قَتلتُ، ويجيء القاطع، فيقول: في هذا قطعتُ رحمي، ويجيء السارق، فيقول: في هذا قُطِعَتْ يدي، ثم يَدَعُونَهُ فلا يأخذون منه شيئًا» أخرجه مسلم. ⦗٣٩٨⦘\nوفي رواية الترمذي مثله، ولم يذكر السارقَ وقطعَ يدِه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَقيء الأرض أفلاذ كبدها) الأفلاذ: القطع، جمع فلذة، والقيء: مستعار لهما في إخراج كنوزها، كما يخرج القيء الطعام من الجوف.\n_________\n(١) رواه مسلم رقم (١٠١٣) في الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها، والترمذي رقم (٢٢٠٩) في الفتن، باب (٣٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/٨٤) قال: حدثنا واصل بن عبد الأعلى وأبو كريب ومحمد بن يزيد الرفاعي. والترمذي (٢٢٠٨) قال: حدثنا واصل بن عبد الأعلى الكوفي.\nثلاثتهم - واصل، وأبو كريب، ومحمد بن يزيد - قالوا: حدثنا محمد بن فضيل، عن أبيه، عن أبي حازم. فذكره.","vol":"10","page":397},{"text":"٧٩٠٨ - (د) سلامة بنت الحر [أخت خرشة بن الحر]- ﵂ - قالت: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّ من أشراط الساعة: أن يتدافع أهلُ المسجد الإمامةَ، فلا يجدون إمامًا يصلِّي بهم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٨١) في الصلاة، باب في كراهية التدافع على الإمامة، ورواه أيضًا أحمد في \" المسند \" ٦ / ٣٨١، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٥٨١) حدثنا هارون بن عباد الأزدي، ثنا مروان، حدثتني طلحة أم غراب، عن عقيلة امرأة من بني فزارة مولاة لهم، عن سلامة بنت الحر أخت فرشة بن الحر الفزاري، فذكرته.","vol":"10","page":398},{"text":"٧٩٠٩ - (خ) مرداس الأسلمي - ﵁ - وكان من أصحاب الشجرة: سمعه قيْسُ بن أبي حازم يقول: «يُقْبَض الصالحون، الأولُ فالأولُ، ويبقى حُثالة كحثالةِ التمر والشعير، لا يعبأ الله بهم شيئًا» .\nوفي رواية: قال النبيُ - ﷺ-: «يذهَبُ الصالحون: الأولُ فالأولُ، وتبقى حثالة كحثالة الشعير أو التمرِ، لا يُباليهم الله بالَة» أخرجه البخاري، وقال: ويقال: حُفالة، وحُثالة (١) .\n⦗٣٩٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُثالة) كل شيء: أردؤه وأرذله، وقد جاء في الحديث عند البخاري «حفالة» فإن صحت: فالفاء والثاء متقاربتان.\n_________\n(١) ١١ / ٢١٤ في الرقاق، باب ذهاب الصالحين، وفي المغازي، باب غزوة الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٩٣) قال: حدثنا محمد بن عبيد، قال: حدثنا إسماعيل. وفي (٤/١٩٣) قال: حدثنا يحيى بن سعيد، قال: حدثنا إسماعيل. وفي (٤/١٩٣) قال: حدثنا يعلى، قال: حدثنا إسماعيل. والدارمي (٢٧٢٢) قال: حدثنا سعيد بن منصور، قال: حدثنا أبو عوانة، عن بيان - هو ابن بشر الأحمسي-والبخاري (٨/١١٤) قال: حدثني يحيى بن حماد، قال: حدثنا أبو عوانة، عن بيان.\nكلاهما - إسماعيل بن أبي خالد، وبيان - عن قيس بن أبي حازم، فذكره.\n(*) أخرجه البخاري (٥/١٥٧) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا عيسى، عن إسماعيل، عن قيس، أنه سمع مرداسا الأسلمي، يقول: وكان أصحاب الشجرة: يقبض الصالحون الأول فالأول، وتبقى حفالة، كحفالة التمر والشعير، لا يعبأ الله بهم شيئا. «موقوف» .","vol":"10","page":398},{"text":"٧٩١٠ - (خ م ط) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «والذي نفسي بيده، لا تمرُّ الدنيا حتى يمرَّ الرجل بالقبر فيتمرَّغ عليه، ويقول: يا ليتني مكان صاحب هذا القبر، وليس به الدَّيْنُ، ما به إلا البلاءُ» .\nوفي رواية: «قال: لا تقوم الساعة حتى يَمرُ الرجل بقبر الرجل، فيقول: يا ليتني مكانه» . أخرجه مسلم.\nوأخرج البخاري الثانية، وأخرجه الموطأ (١) .\n_________\n(١) رواه البخاري ١٣ / ٦٥ في الفتن، باب لا تقوم الساعة حتى يغبط أهل القبور، ومسلم رقم (١٥٧) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء، والموطأ ١ / ٢٤١ في الجنائز، باب جامع الجنائز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في «الموطأ» (١٦٥) . وأحمد (٢/٢٣٦) قال: حدثنا عبد الرحمن، عن مالك. وفي (٢/٥٣٠) قال: حدثنا علي. قال: أخبرنا ورقاء. والبخاري (٩/٧٣) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٨/١٨٢) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس - فيما قرئ عليه -\nكلاهما - مالك، وورقاء بن عمر - عن أبي الزناد، عن الأعرج، فذكره.","vol":"10","page":399},{"text":"٧٩١١ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تذهبُ الليالي والأيام حتى يملكَ رجل من الموالي، يقال له: الجهجاه» وفي نسخة: الجهجَلُ. أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩١١) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\nأخرجه مسلم (٢٩١١) حدثنا محمد بن بشار العبدي، حدثنا عبد الكبير بن عبد المجيد، أبو بكر الحنفي، حدثنا عبد الحميد بن جعفر، قال: سمعت عمر بن الحكم يحدث عن أبي هريرة، فذكره.","vol":"10","page":399},{"text":"٧٩١٢ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تقوم الساعةُ حتى يتقاربَ الزمانُ، فتكون السنةُ كالشهر، والشهرُ كالجمعة، وتكون الجمعةُ كاليوم، ويكون اليومُ كالساعةِ، وتكون الساعةُ كالضَّرْمةِ من النار» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كالضَّرْمة) الضَّرْمة: الشعلة الواحدة من النار، والضَّرَمة بالتحريك: السَّعَفَةُ أو الشِّيحَةُ في طرفها نار.\n_________\n(١) رقم (٢٣٣٣) في الزهد، باب ما جاء في تقارب الزمن وقصر الأمل، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٣٣٢) حدثنا عباس بن محمد الدوري، حدثنا خالد بن مخلد، حدثنا عبد الله بن عمر العمري، عن سعد بن سعيد الأنصاري، عن أنس، فذكره.\nقال أبو عيسى: هذا حديث غريب من هذا الوجه، وسعد بن سعيد هو أخو يحيى بن سعيد.","vol":"10","page":400},{"text":"٧٩١٣ - (ت) محمد بن أبي رزين - ﵀ - عن أمِّه قال: «كانت أمُّ الحرير إذا مات أحد من العرب اشتدَّ عليها، فقيل لها: إنا نراكِ إذا مات رجل من العرب اشتد عليكِ؟ قالت: سمعتُ مولايَ يقول: قال رسولُ الله - ﷺ-: من اقترابِ الساعةِ هلاكُ العرب» .\nقال محمد بن أبي رَزين: ومولاها: طلحة بن مالك [الخزاعي] . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩٢٥) في المناقب، باب في فضل العرب، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث سليمان بن حرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٩٢٩) حدثنا يحيى بن موسى، قال: حدثنا سليمان بن حرب. حدثنا محمد بن أبي رزين، عن أمه، قالت، فذكرته.\nقال الترمذي: هذا حديث غريب، إنما نعرفه من حديث سليمان بن حرب.","vol":"10","page":400},{"text":"٧٩١٤ - (م) أبو سعيد وجابر (١) - ﵄ -: أن النبيَّ - ﷺ-\n⦗٤٠١⦘ قال: «يكون خليفة من خلفائكم في آخر الزمان، يحثو المال ولا يَعُدُّه» .\nوفي رواية: «يعطي الناس بغير عدد» أخرجه مسلم (٢) .\n_________\n(١) في المطبوع: أبو هريرة، وهو خطأ.\n(٢) رقم (٢٩١٣) و(٢٩١٤) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٩١٣و٢٩١٤) حدثني زهير بن حرب، حدثنا عبد الصمد بن عبد الوارث، حدثنا أبي، حدثنا داود، عن أبي نضرة، عن أبي سعيد، وجابر بن عبد الله، فذكره.","vol":"10","page":400},{"text":"٧٩١٥ - (م) أبو هريرة - ﵁ – قال: قال رسولُ الله - ﷺ-: «إن الله يبعث ريحًا من اليمن أليَنَ من الحرير، فلا تَدَعُ أحدًا في قلبه مثقال حبَّة من إيمان إلا قبَضَتْهُ» .\nوفي رواية: «مثقال ذَرَّة» أخرجه مسلم (١) .\n_________\n(١) رقم (١١٧) في الإيمان، باب في الريح التي تكون قرب القيامة تقبض من في قلبه شيء من الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١١٧) حدثنا أحمد بن عبدة الضبي، حدثنا عبد العزيز بن محمد، وأبو علقمة الفروي، قالا: حدثنا صفوان بن سليم، عن عبد الله بن سليمان، عن أبيه، عن أبي هريرة، فذكره.","vol":"10","page":401},{"text":"٧٩١٦ - (م) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تقوم الساعة إلا على شرار الناس» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٤٩) في الفتن، باب قرب الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٩٤٩) حدثنا زهير بن حرب، حدثنا عبد الرحمن - يعني ابن مهدي - حدثنا شعبة، عن علي بن قمر، عن أبي الأحوص، عن عبد الله، فذكره.","vol":"10","page":401},{"text":"٧٩١٧ - (م) عبد الرحمن بن شماسة - ﵁ - قال: «كنتُ عند مسْلَمَة بن مُخلَّد وعنده عبد الله بن عمرو بن العاص، فقال عبد الله: لا تقوم الساعة إلا على شِرارِ الخلق، هم شر من أهل الجاهلية، لا يدْعُون الله بشيء إلا ردَّه عليهم، فبينما هم على ذلك أقبل عُقْبَةُ بن عامر، فقال له مسلمة: يا عقبةُ، اسمع ما يقول عبد الله، فقال عقبةُ: هو أعلم، وأما أنا، فسمعتُ رسول الله - ﷺ- يقول: لا تزال عِصابة من أمَّتي يقاتلون على ⦗٤٠٢⦘ أمر الله، قاهرين لعدوِّهم، لا يضُرُّهم منّ خالفهم حتى تأتيهم الساعة وهم على ذلك، قال عبد الله: أجل، ثم يبعثُ الله ريحًا كريح المسك، مسُّها مس الحرير، فلا تترك نفْسًا في قلبه مثقال حَبَّة من إيمان إلا قبضتهُ، ثم يبقى شرار الناس، عليهم تقوم الساعة» أخرجه مسلم (١) .\n_________\n(١) رقم (١٩٢٤) في الإمارة، باب قوله ﷺ: \"لا تزال طائفة من أمتي ظاهرين عن الحق لا يضرهم من خالفهم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١٩٢٤) حدثني أحمد بن عبد الرحمن بن وهب، حدثنا عمي عبد الله بن وهب، حدثنا عمرو بن الحارث، حدثني يزيد بن أبي حبيب، حدثني عبد الرحمن بن شماسة المهري، فذكره.","vol":"10","page":401},{"text":"٧٩١٨ - (د) [عبد الله] بن زعب الإيادي (١) قال: «نزل عَلَيَّ عبد الله بن حَوالَة الأزديُّ، فقال لي: بعثنا رسول الله - ﷺ- لِنَغْنَم على أقدامنا، فَرجعْنا لم نَغْنَم شيئًا، وعَرَفَ الجهدَ في وجوهنا، فقام فينا، فقال: اللهم لا تكلهم إليَّ فأضعُفُ عنهم، ولا تكلْهم إلى أنفسهم فيعجزوا عنها، ولا تكلهم إلى الناس فيستأثروا عليهم، ثم وضع يَدَه على رأسي - أو قال: على هامتي - ثم قال: يا ابن حَوالةَ، إذا رأيتَ الخلافة قد نزلت الأرض المقدسة، فقد دنت الزلازل والبلابلُ، والأمور العظام، والساعة يومئذ أقربُ من الناس من يدي هذه من رأسك» أخرجه أبو داود (٢) .\n_________\n(١) في المطبوع: جبير بن نفير، وهو خطأ.\n(٢) رقم (٢٥٣٥) في الجهاد، باب في الرجل يغزو يلتمس الأجر والغنيمة، وعبد الله بن زغب الأيادي، مختلف في صحبته، وساق له أبو نعيم عن الطبراني حديث من كذب علي متعمدًا، صرح فيه بسماعه من النبي ﷺ، قال الحافظ ابن حجر في \" التهذيب \": والإسناد لا بأس به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٣٥) حدثنا أحمد بن صالح، ثنا أسد بن موسى، ثنا معاوية بن صالح، حدثني ضمرة، أن ابن زغب الإيادي حدثه، قال، فذكره.","vol":"10","page":402},{"text":"٧٩١٩ - (ت) أنس بن مالك ﵁ قال: «فتحُ القسطنطينية مع قيام الساعة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٤٠) في الفتن، باب ما جاء في علامات خروج الدجال من حديث محمود بن غيلان عن أبي داود الطيالسي عن شعبة عن يحيى بن سعيد عن أنس، وقال محمود بن غيلان: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٢٣٩) حدثنا محمود بن غيلان، حدثنا أبو داود، عن شعبة، عن يحيى بن سعيد، عن أنس بن مالك، فذكره.\nقال محمود بن غيلان: هذا حديث غريب «كذا» .","vol":"10","page":403},{"text":"<span data-type=\"title\" id=toc-1750>الفصل الحادي عشر: في أحاديث جامعة لأشراط متعددة </span>(١)\n٧٩٢٠ - (خ م) أبو هريرة ﵁ - أنَّ رسول الله - ﷺ- قال: «لا تقوم الساعة حتى يقتتل فئتان عظيمتان، يكون بينهما مَقْتَلة عظيمة دعواهما واحدة، وحتى يُبَعثَ دَّجالون كذابون، قريب من ثلاثين، كلّهم يزعم أنَّه رسول الله، وحتى يُقَبضَ العلمُ، وتكثُر الزلازلُ، ويتقارب الزمان، وتَظهر الفتن، ويكثُر الهرج - وهو القتلُ القتل- وحتى يكثر فيكم المال فيفيض حتى يُهِمَّ ربَّ المال مَنْ (٢) يقبلُ صدقته، وحتى يَعْرضه، فيقول الذي عرضه عليه: لا أرب لي فيه، وحتى يتطاول الناس في البنيان، وحتى يَمُرَّ الرجل بقبر الرجل، فيقول: يا ليتني مكانه، وحتى تطلع الشمس من مغربها، فإذا طلعت ورآها الناس آمنوا أجمعون، فذلك حين لا ينفع نفسًا ⦗٤٠٤⦘ إيمانها لم تكن آمنت من قبل، أو كسبت في إيمانها خيرًا، ولتقومن الساعة وقد نشر الرجلان ثَوبَهمُا بينهما، فلا يتبايعانه، ولا يطويانه، ولَتقُومَنَّ الساعة وقد انصرف الرجل بَلَبَنِ لَقْحته، فلا يطعمه، ولتقومن الساعة وهو يَليطُ حوضه فلا يسقي فيه، ولتقومَنَّ الساعةُ وقد رَفَعَ أكلته إلى فيه، فلا يَطْعَمهُا» .\nوفي رواية إلى قوله: «يزعم أنه رسول الله» أخرجه البخاري وأخرجه مسلم مفرَّقًا.\nولمسلم في رواية: أن رسولَ الله - ﷺ- قال: «لا تقوم الساعةُ حتى يخرج قريب من ثلاثين كذّابين دجَّالين، كلُّهم يقول: إنه نبي، ولا تقوم الساعةُ حتى تطلعَ الشمس من مغربها، ويؤمن الناس أجمعون، فيومئذ لا ينفع نفسا إيمانُها لم تكن آمنتْ من قبْلُ أو كَسَبَتْ في إيمانها خيرًا، ولا تقوم الساعةُ حتى تقاتلوا اليهودَ، فيفرُّ اليهوديُّ وراء الحجر، فيقول: يا عبد الله، يا مسلم، هذا يهودي ورائي، ولا تقوم الساعة حتى تقاتلوا قومًا نِعالهم الشَّعْرُ» .\nوله في أخرى قال: قال رسولُ الله - ﷺ-: «لا تقوم الساعةُ حتى يكثر فيكم المال ويفيض، وحتى يَخرجَ الرجل بزكاة ماله، فلا يجدُ أحدًا يقْبلها منه، وحتى تعودَ أرضُ العرب مُرُوجًا وأنهارًا» . ⦗٤٠٥⦘\nوفي أخرى قال: قال رسولُ الله - ﷺ-: «لا تقوم الساعةُ حتى يكْثُرَ فيكم المالُ ويفيضَ، حتى يُهِمَّ رب المال مَن يقبله منه صدقة، ويدعو إليه الرجل، فيقول: لا أرَبَ لي فيه» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يليطه) لاط حوضَه يليطه ويلوطه لَيْطًا ولَوْطًا: إذا لطخه بالطين وأصلحه به.\n(أُكْلته) الأُكلة بضم الهمزة: اللقمة.\n_________\n(١) في بعض النسخ: لأشراط جامعة.\n(٢) \" من \" فاعل يهم.\n(٣) رواه البخاري ١٣ / ٧٢ - ٧٨ في الفتن، باب خروج النار، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي استتابة المرتدين، باب قول النبي ﷺ: \" لا تقوم الساعة حتى تقتتل فئتان دعوتهما واحدة \"، ومسلم رقم (١٥٧) في الزكاة، باب الترغيب في الصدقة قبل أن لا يوجد من يقبلها، وفي الإيمان، باب بيان الزمن الذي لا يقبل فيه الإيمان، ورقم (٢٩١٢) و(٢٩٢٢) و(١٥٧) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت من البلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣) . والبخاري (٤/٢٤٣) قال: حدثني عبد الله بن محمد. ومسلم (٨/١٧٠) قال: حدثنا محمد بن رافع.\nثلاثتهم - أحمد بن حنبل، وعبد الله بن محمد، ومحمد بن رافع - عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"10","page":403},{"text":"٧٩٢١ - (م د ت) حذيفة بن أسيد الغفاري - ﵁ - قال: «اطَّلَعَ رسولُ الله - ﷺ- علينا ونحن نتذاكر، فقال: ما تذاكرون؟ قلنا: [نذكر] الساعةَ قال: إنها لن تقومَ حتى تَرَوْا قبلها عَشْرَ آيات، فذكر الدُّخانَ، والدَّجَّالَ، والدَّابَّةَ، وطلوعَ الشمس من مغربها، ونزولَ عيسى بن مريم، ويأجوجَ ومأجوجَ، وثلاثةَ خسوف: خسْف بالمشرق، وخسف بالمغرب، وخسف بجزيرة العرب، وآخِر ذلك نار تطْرُد الناس إلى محْشَرهم» . ⦗٤٠٦⦘\nوفي رواية قال: «كان النبي - ﷺ- في غُرفة ونحن أسفلَ منه، فاطلع إلينا ...» وذكر نحوه.\nوفي أخرى نحوه «وقال [أحدهما] في العاشرة: نزول عيسى ابن مريم، وقال آخر: وريح تُلقي الناسَ في البحر» أخرجه مسلم.\nوفي رواية أبي داود، قال: «كُنَّا [قعودًا] في ظِلِّ غرْفَة لرسولِ الله - ﷺ-، فذكرنا الساعةَ، فارتفعت أصواتُنا، فقال رسولُ الله - ﷺ-: لن تكون - أو لن تقومَ - حتى يكونَ قبلَها عشْرُ آيات: طلوعُ الشمس من مغربها، وخروجُ الدابة، وخروجُ يأجوج ومأجوج، والدَّجال، وعيسى ابنُ مريم، والدُّخانُ، وثلاثُ خسوف: خسفٌ بالمغرب، وخسف بالمشرق، وخسف بجزيرة العرب، وآخِر ذلك تخرج نار من اليمن، من قَعْرِ عدَن، تَسوق الناس إلى المحشر» .\nوفي رواية الترمذي نحو الأولى، وزاد في ذكر النار قال: «ونار تخرج من قعر عدَن، تسوق الناس - أو تحشر الناس - فتبيت معهم حيث باتوا، وتقيل معهم حيث قالوا» (١) .\n_________\n(١) رواه مسلم رقم (٢٩٠١) في الفتن، باب ما يكون من فتوحات المسلمين قبل الدجال، وأبو داود رقم (٤٣١١) في الملاحم، باب أمارات الساعة، والترمذي رقم (٢١٨٤) في الفتن، باب ما جاء في الخسف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم في الفتن (١٣: ١) عن زهير بن حرب وإسحاق بن إبراهيم وابن أبي عمر، ثلاثتهم عن سفيان بن عيينة، عن فرات القزاز، عن أبي الطفيل، عن أبي سريحة، عن حذيفة بن أسيد، وأبو داود في الملاحم (١٢: ٢) عن مسدد وهناد، كلاهما عن أبي الأحوص، عن فرات عن عامر بن واثلة وقال هناد: عن أبي الطفيل، عن حذيفة بن أسيد، والترمذي في الفتن (٢١: ١) عن بندار، عن ابن مهدي، حدثنا سفيان، عن فرات، عن أبي الطفيل، عن حذيفة بن أسيد. «الأشراف» (٣/١٩) .","vol":"10","page":405},{"text":"٧٩٢٢ - (خ م ت) أنس بن مالك - ﵁ - قال - عند قُرب وفاته -: «ألا أُحدِّثكم حديثًا عن رسولِ الله - ﷺ-، لا يحدِّثكم به أحد عنه بعدي؟ سمعتُ رسولَ الله - ﷺ- يقول: لا تقوم الساعة - أو قال: إن من أشراط الساعة - أن يُرفعَ العلم، ويَظهرَ الجهلُ، ويُشربَ الخمر، ويفشو الزنا، ويذهب الرجالُ، ويبقى النساءُ، حتى يكون لخمسين امرأة قيِّم واحد» .\nوفي رواية: «يظهر الزنا، ويقل الرجال، ويكثر النساء» أخرجه البخاري ومسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قيِّم واحد) قيم المرأة: زوجها، لأنه يقوم بأمرها، وبما تحتاج إليه من نفقة وغيرها.\n_________\n(١) رواه البخاري ١ / ١٦٢ و١٦٣ في العلم، باب رفع العلم وظهور الجهل، وفي النكاح، باب يقل الرجال ويكثر النساء، وفي الأشربة في فاتحته، وفي المحاربين، باب إثم الزناة، ومسلم رقم (٢٦٧١) في العلم، باب رفع العلم وقبضه، والترمذي رقم (٢٢٠٦) في الفتن، باب ما جاء في أشراط الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٩٨ و٢٧٣) قال: حدثنا هشيم.\nوفي (٣/١٧٦ و٢٧٣) قال: حدثنا محمد بن جعفر.\nوفي (٣/١٧٦ و٢٠٢) قال: حدثنا يزيد بن هارون.\nوفي (٣/١٧٦ و٢٧٧) قال: حدثنا حجاج، والبخاري (١/٣٠) .\nوفي «خلق أفعال العباد» (٤٣) قال: حدثنا مسدد، قال: حدثنا يحيى.\nومسلم (٨/٥٨) . وابن ماجة (٤٠٤٥) قالا: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر.\nوالترمذي (٢٢٠٥) قال: حدثنا محمود بن غيلان، قال: حدثنا النضر بن شميل. والنسائي في الكبرى «تحفة الأشراف (١٢٤٠) عن عمرو بن علي،وأبي موسى عن محمد بن جعفر. ستتهم - هشيم، وابن جعفر، ويزيد، وحجاج، ويحيى، والنضر - عن شعبة.\n٢ - وأخرجه أحمد (٣/١٢٠) قال: حدثنا وكيع. وفي (٣/٢١٣) قال: حدثنا عبد الملك بن عمرو. والبخاري (٧/٤٧) قال: حدثنا حفص بن عمر الحوضي.\nوفي (٧/١٣٥) وفي «خلق أفعال العباد» (٤٣) قال: حدثنا مسلم بن إبراهيم.\nأربعتهم - وكيع، وعبد الملك، وحفص، ومسلم - قالوا: حدثنا هشام الدستوائي.\n٣ - وأخرجه أحمد (٣/٢٨٩) قال: حدثنا بهز.\nوالبخاري (٨/٢٠٣) قال: أخبرنا داود بن شبيب، قالا - بهز، وداود -: حدثنا همام بن يحيي.\n٤ - وأخرجه عبد بن حميد (١١٩٣) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر.\n٥ - وأخرجه مسلم (٨/٥٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر (ح) وحدثنا أبو كريب، قال: حدثنا عبدة وأبو أسامة، كلهم عن سعيد بن أبي عروبة.\nخمستهم - شعبة، وهشام، وهمام، ومعمر، وسعيد - عن قتادة، فذكره.","vol":"10","page":407},{"text":"٧٩٢٣ - (خ م ت) عبد الله بن مسعود وأبو موسى الأشعري - ﵄ -: قالا: قال رسولُ الله - ﷺ-: «إنَّ بين يدي الساعة أيامًا ينزلُ فيها الجهل، ويرفَعُ فيها العلمُ، ويكْثُر فيها الهرجُ، والهرْج: القتل» أخرجه البخاري ومسلم.\nوللبخاري: «أن أبا موسى قال لعبد الله: أتعلمُ الأيامَ التي ذكر فيها النبيُّ - ﷺ- أيام الهرج؟» ... فذكر نحوه. ⦗٤٠٨⦘\nوقال عبد الله: «سمعت رسولَ الله - ﷺ- يقول ...» .\nوأخرجه الترمذي عن أبي موسى وحدَه قال: قال رسولُ الله - ﷺ-: «إنَّ من ورائكم أيامًا يُرفَعُ فيها العلم، ويكْثرُ فيها الهرْجُ، قالوا: يا رسولَ الله، وما الهرْجُ؟ قال: القَتْلُ» (١) .\n_________\n(١) رواه البخاري ١٣ / ١٥ في الفتن، باب ظهور الفتن، ومسلم رقم (٢٦٧٢) في العلم، باب رفع العلم وقبضه وظهور الجهل والفتن، والترمذي رقم (٢٢٠١) في الفتن، باب ما جاء ستكون فتن كقطع الليل المظلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٩) (٣٦٩٥) قال: حدثنا وكيع.\nوفي (١/٤٠٢) (٣٨١٧) قال: حدثنا أبو النضر، قال: حدثنا الأشجعي، عن سفيان.\nوفي (١/٤٠٥) (٣٨٤١) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (١/٤٥٠) (٤٣٠٦) قال: حدثنا حسين بن علي، عن زائدة. والبخاري (٩/٦١) . وفي «خلق أفعال العباد» صفحة (٤٣) قال: حدثنا عبيد الله بن موسى.\nومسلم (٨/٥٨ و٥٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا وكيع، وأبي (ح) وحدثني أبو سعيد الأشج، قال: حدثنا وكيع. (ح) وحدثنا أبو بكر بن النضر بن أبي النضر، قال: حدثنا أبو النضر، قال: حدثنا عبيد الله الأشجعي، عن سفيان (ح) وحدثني القاسم بن زكرياء، قال: حدثنا حسين الجعفي، عن زائدة.\nخمستهم - وكيع، وسفيان، وزائدة، وعبيد الله بن موسى، وعبد الله بن نمير - عن الأعمش، عن أبي وائل -شقيق - فذكره.\n(*) أخرجه أحمد (٤/٣٩٢) قال: حدثنا محمد بن عبيد.\nوفي (٤/٤٠٥) قال: حدثنا أبو معاوية. والبخاري (٩/٦١) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. (ح) وحدثنا قتيبة، قال: حدثنا جرير.\nومسلم (٨/٥٩) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، وابن نمير، وإسحاق الحنظلي، جميعا عن أبي معاوية. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير.\nوابن ماجة (٤٠٥١) قال: حدثنا محمد بن عبد الله بن نمير، وعلي بن محمد، قالا: حدثنا أبو معاوية. والترمذي (٢٢٠٠) قال: حدثنا هناد، قال: حدثنا أبو معاوية.\nأربعتهم - محمد بن عبيد، وأبو معاوية، وحفص، وجرير - عن الأعمش، عن أبي وائل، قال: إني لجالس مع عبد الله وأبي موسى، فقال أبو موسى، فذكره.\n(*) وأخرجه ابن ماجة (٤٠٥٠) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي ووكيع، عن الأعمش، عن شقيق، عن عبد الله، قال: قال رسول الله -ﷺ- ... الحديث. ليس فيه «أبو موسى» .\n(*) وأخرجه أحمد (١/٤٣٩) (٤١٨٣) . والبخاري (٩/٦١) قال: حدثنا محمد بن بشار.\nكلاهما - أحمد بن حنبل، وابن بشار - عن محمد بن جعفر غندر، قال: حدثنا شعبة، عن واصل، عن أبي وائل، عن عبد الله «قال: وأحسبه رفعه إلى النبي -ﷺ-» أنه قال ... فذكر الحديث. وقال في آخره: فقال أبو موسى: الهرج، بلسان الحبش: القتل.\n(*) صرح الأعمش بالسماع في رواية البخاري (٩/٦١) وهي التي أثبتناها أعلاه - من طريق حفص بن غياث.","vol":"10","page":407},{"text":"٧٩٢٤ - (خ م د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إنَّ من أشراطِ الساعةِ أن يتقارب الزمانُ، وينْقُص العِلمُ، وتظهرَ الفتنُ، ويُلْقى الشُّحُّ، ويكثرَ الهرْجُ، قالوا: يا رسولَ الله، وما الهرجُ؟ قال: القتلُ القتلُ» .\nوفي رواية: «أن يرفَع العلم، ويثبت الجهل - أو قال: ويظهر الجهل» أخرجه البخاري ومسلم.\nوفي رواية أبي داود قال: قال رسولُ الله - ﷺ-: «يتقارب الزمان، وينقص العلم، وتظهر الفتن، ويلْقَى الشحُّ، ويكثر الهرجُ، قيل: يا رسولَ الله أيمَ هو؟ قال: القَتْلُ، القتْلُ» (١) .\n⦗٤٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتقارب الزمان) تقارب الزمان: كناية عن قصر الأعمار، وقلَّة البركة فيها، وقيل: هو أن الزمان يتقارب حتى تكون السنة كالشهر، والشهر كالجمعة، والجمعة كاليوم، واليوم كالساعة، والساعة كاحتراق السَّعَفة.\n(يُلْقَى الشحُّ) قال الحميدي: لم يضبط الرواة هذا الحرف، ويحتمل أن يكون «يُلَقَّى» بمعنى يُتلقى ويُتعلَّم ويُتواصى به ويُدعى إليه، قال الله تعالى: ﴿ولا يُلقَّاها إلا الصابرون﴾ [القصص: ٨٠] أي: ما يعلمها وينبه عليها. وقال تعالى: ﴿فتلقَّى آدمُ من ربه كلمات﴾ [البقرة: ٣٧] أي: تقبَّلها وتعلَّمها، ولو قيل: يُلقى بمعنى يوجد، لم يستقم، لأن الشحَّ ما زال موجودًا قبل تقارب الزمان، ولو قيل: يلقى - مخففة القاف - لكان أبعد، لأنه لو أُلقى لترك، ولم يكن موجودًا، وكان يكون مَدْحًا، والحديث مبني على الذمِّ، إلا أن في بعض الروايات لهذا الحديث «لا تقوم الساعة حتى يكثر المال ويفيض، حتى يُهِمَّ ربَّ المال من يقبض صدقته» فيكون يُلقى - بالقاف مخففة - بمعنى الترك، هذا لفظ الحميدي.\n(أيْمَ هو؟) يريد: ما هو؟ وأصله: أي ما هو، مخفف الياء، فحذف الألف، كما قيل: أيش هو، موضع أيُّ شيء هو؟ .\n_________\n(١) رواه البخاري ١ / ١٦٥ في العلم، باب من أجاب الفتيا بإشارة اليد والرأس، ومسلم رقم (١٥٧) في العلم، باب رفع العلم وقبضه وظهور الجهل والفتن في آخر الزمان، وأبو داود رقم (٤٢٥٥) في الفتن، باب ذكر الفتن ودلائلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٥٢٥) قال: حدثنا وهب. قال: حدثنا أبي. قال: سمعت يونس. والبخاري (٨/١٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nومسلم (٨/٥٩) قال: حدثني حرملة بن يحيي. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا أبو اليمان. قال: أخبرنا شعيب.\nوأبو داود (٤٢٥٥) قال: حدثنا أحمد بن صالح. قال: حدثنا عنبسة. قال: حدثني يونس.\nكلاهما - يونس، وشعيب - عن ابن شهاب الزهري، قال: أخبرني حميد بن عبد الرحمن، فذكره.","vol":"10","page":408},{"text":"٧٩٢٥ - (ت) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا فعلَتْ أُمَّتي خمسَ عشرَةَ خَصْلَة حلَّ بها البلاءُ، قيل: وما هي يا رسولَ الله؟ قال: إذا كان المغنمُ دُوَلًا، والأمانةُ مغْنمًا، والزّكاةُ مغرَمًا، وأطاع الرجل زوجتَهُ، وعقَّ أُمَّه، وبرَّ صديقَهُ، وجفا أباه، وارتفعتِ الأصواتُ في المساجد، وكان زَعيمُ القوم أرذَلَهم، وأْكرِمَ الرجل مخافة شرِّه، وشُرِبَ الخمرُ، ولبس الحريرُ، واتُّخِذَتِ القيان والمعازف، ولَعَنَ آخِرُ هذه الأمة أوَّلها، فلْيَرْتَقِبُوا عند ذلك ريحًا حمراءَ، وخسفًا أو مَسخًا (١)» .\nأخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دُوَلًا) الدُّوَل جمع دُولةٍ، وهو ما يتداول من المال، فيكون لقوم دون قوم.\n(الأمانة مغنمًا، والزكاة مغرمًا) يعني أنه يرى ما قد ائتمن أمانة أن الخيانة فيها غنيمة قد غنمها، ويرى ربُّ المال أن إخراج زكاته غرامةٌ يغرمها وخسارة.\n(القيان) جمع قينة، وهي المغنِّية.\n_________\n(١) في نسخ الترمذي المطبوعة: أو خسفًا أو مسخًا.\n(٢) رقم (٢٢١١) في الفتن، باب ما جاء في علامة حلول المسخ، وفي سنده ضعف وانقطاع، وقال الترمذي: هذا حديث غريب لا نعرفه من حديث علي إلا من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٢١٠) حدثنا صالح بن عبد الله الترمذي، حدثنا الفرج بن فضالة أبو فضالة الشامي، عن يحيى بن سعيد، عن محمد بن عمرو بن علي، عن علي بن أبي طالب، فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه من حديث علي بن أبي طالب إلا من هذا الوجه، ولا نعلم أحدا رواه عن يحيى بن سعيد الأنصاري، غير الفرج بن فضالة،والفرج بن فضالة قد تكلم فيه بعض أهل الحديث وضعفه من قبل حفظه، وقد رواه عنه وكيع وغير واحد من الأئمة.","vol":"10","page":410},{"text":"٧٩٢٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا اتُّخذِ الفيءُ دُولًا، والأمانةُ مغنمًا، والزكاة مغرمًا، وتُعُلِّم العلم لغير الدِّين، وأطاع الرجل امرأتَه، وعقَّ أُمَّه، وأدَنى صديقَهُ، وأقصى أباه، وظَهرتِ الأصواتُ في المساجد، وسادَ القبيلةَ فاسقُهُم، وكان زعيمُ القوم أرذَلَهم، وأُكرِمَ الرجل مخافةَ شرِّه، وظهرتِ القيناتُ والمعازفُ، وشُربت الخمورُ، ولَعَنَ آخِرُ هذه الأمة أوَلها، فليرتقبوا عند ذلك ريحًا حمراءَ، وزلزلة، وخسفًا، ومسخًا، وقذفًا، وآياتٍ تتتابع كنظامٍ بالٍ قطع سلكه فتتابع» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النظام): العِقد من الخرز وغيره.\n(السِّلك): الخيط الذي يُنظم فيه الخرز وغيره.\n_________\n(١) رقم (٢٢١٢) في الفتن، باب ما جاء في علامة المسخ والخسف، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٢١١) حدثنا علي بن حجر، حدثنا محمد بن يزيد الواسطي، عن المستلم بن سعيد، عن رميح الجذامي، عن أبي هريرة، فذكره.\nقال أبو عيسى: وهذا حديث غريب لا نعرفه إلا من هذا الوجه.","vol":"10","page":411},{"text":"٧٩٢٧ - (خ) عوف بن مالك - ﵁ - قال: «أتيتُ النبيَّ - ﷺ- في غزوة تبوك وهو في قُبَّةِ أدَم، فقال: اعدُدْ ستًا بين يدي الساعة: موتي، ثم فتحُ بيت المقدس، ثم مُوتانٌ يأخذ فيكم، كقُعَاص الغنم، ثم استفاضة المال، حتى يُعطَى الرجل مائة دينار فيظلُّ ساخطًا، ثم فتنة لا يبقى بيت من العرب إلا دَخَلَتْه، ثم هُدنَةٌ تكون بينكم وبين بني الأصفر، ⦗٤١٢⦘ فيغدِرون، فيأتونكم تحت ثمانين غاية، تحت كل غاية اثنا عشر ألفًا» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُوتان) الموتان بضم الميم: موت يقع في الماشية فيهلكها.\n(القُعاصُ): داء يأخذ الغنم، لا يُلبثها أن تموت.\n(غاية) الغايةُ: بالغين المعجمة: الراية، ومنه غاية الخَمَّار، وهي خرقة يرفعها على بابه، ومن رواه بالباء، فإنه أراد الأجمة، شبه كثرة رماح العسكر بها.\n_________\n(١) ٦ / ١٩٨ و١٩٩ في الجهاد، باب ما يحذر من الغدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣١٧٦) حدثنا الحميدي، حدثنا الوليد بن مسلم، حدثنا عبد الله بن العلاء بن زبر، قال: سمعت بسر بن عبيد الله، أنه سمع أبا إدريس، قال: سمعت عوف بن مالك، قال، فذكره.","vol":"10","page":411},{"text":"٧٩٢٨ - (م) أبو هريرة - ﵁ - قال: أنَّ رسولَ الله - ﷺ- قال: «بادروا بالأعمال ستًا: طلوعَ الشمس من مغربها، أو الدخانَ، أو الدجالَ، أو الدابةَ، أو خاصَّةَ أحدكم، أو أمرَ العامة» .\nوفي رواية مثله، والجميع بواو العطف، وفي آخره: «وخُويْصَّة أحدكم» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خُوَيْصَّة) خُوَيْصَّة تصغير خاصَّة الإنسان، وهي ما يخصه دون غيره وأراد به الموت الذي يخصه ويمنعه من العمل إن لم يبادر به قبله.\n_________\n(١) رقم (٢٩٤٧) في الفتن، باب في بقية من أحاديث الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٩٤٧) حدثنا يحيى بن أيوب، وقتيبة بن سعيد، وابن حجر، قالوا: حدثنا إسماعيل - يعنون ابن جعفر - عن العلاء، عن أبيه، عن أبي هريرة، فذكره.","vol":"10","page":412},{"text":"٧٩٢٩ - (م د) عبد الله بن عمرو بن العاص - ﵄ - قال: حَفِظْتُ من رسولِ الله - ﷺ- حديثًا لم أنسَهُ بعدُ، سمعتُ رسولَ الله - ﷺ ⦗٤١٣⦘ يقول: «إن أوَّل الآيات خُروجًا: طلوعُ الشمس من مغربها، وخروجُ الدابة على الناسُ ضُحى، وأيُّهما ما كانت قبل صاحبتها، فالأخرى على إثرها قريبًا» .\nوفي رواية «جَلَس إلى مروانَ بن الحكم بالمدينة ثلاثةُ نفر من المسلمين فسمعوه وهو يحدِّث عن الآيات: أنَّ أوَّلَها خروجًا: الدجال، فقال عبد الله بن عمرو: لم يقل مروانُ شيئًا، قد حَفِظْتُ من رسولِ الله - ﷺ- حديثًا لم أنْسَه بعدُ، سمعته يقول: أولُ الآيات خروجًا: طلوعُ الشمس من مغربها، وخروجُ الدابة على الناس ضُحى، وأيَّتُهما كانت قبل صاحبتها، فالأخرى على إثرها قريبًا» أخرجه مسلم.\nوأخرج أبو داود نحو الثانية، وقال في آخرها: قال عبد الله: وكان يقرأُ الكتب، وأظنُّ أوَّلَها خروجًا: طلوعُ الشمس من مغربها (١) .\n_________\n(١) رواه مسلم رقم (٢٩٤١) في الفتن، باب خروج الدجال ومكثه في الأرض، وأبو داود رقم (٤٣١٠) في الملاحم، باب أمارات الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٤) (٦٥٣١) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٢/٢٠١) (٦٨٨١) قال: حدثنا إسماعيل بن إبراهيم، يعني ابن علية. وعبد بن حميد (٣٢٦) قال: أخبرنا جعفر بن عون. ومسلم (٨/٢٠٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. (ح) وحدثنا نصر بن علي الجهضمي، قال: حدثنا أبو أحمد، قال: حدثنا سفيان. وأبو داود (٤٣١٠) قال: حدثنا مؤمل بن هشام، قال: حدثنا إسماعيل. وابن ماجة (٤٠٦٩) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا سفيان.\nخمستهم - سفيان، وإسماعيل، وجعفر، ومحمد بن بشر، وعبد الله بن نمير - عن أبي حيان التيمي، يحيى بن سعيد بن حيان، عن أبي زرعة بن عمرو بن جرير، فذكره.","vol":"10","page":412},{"text":"٧٩٣٠ - () أبو هريرة - ﵁ - قال: أن رسولَ الله - ﷺ- قال: «أول الآيات طلوع الشمس من مغربها، أو خروج الدابة على الناس ضُحى، وأيَّتهما ما كانتْ قبل صاحبتها، فالأخرى على إثرها قريبًا منها» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وهو بمعنى الحديث الذي قبله، وفي المطبوع جعله جزءًا من حديث عبد الله بن عمرو بن العاص الذي قبله، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين.","vol":"10","page":413},{"text":"٧٩٣١ - (د ت) معاذ بن جبل - ﵁ - قال: قال رسولُ الله ⦗٤١٤⦘ ﷺ-: «عُمرانُ بيت المقدس: خرابُ يَثْرِبَ، وخرابُ يثربَ: [خروجُ] الملحمة، وخروجُ الملحمة: فتح قسطنطينية، وفتحُ القسطنطينية: خروجُ الدجال، ثم ضرب بيده على فخذ الذي حدَّثه - أو مَنْكِبه - ثم قال: إن هذا لحقٌّ، كما أنك قاعد هاهنا، - أو كما أنك قاعد - يعني معاذَ بنَ جبل» أخرجه أبو داود (١) .\nوفي رواية له وللترمذي قال: قال رسولُ الله - ﷺ-: «الملحمةُ الكبرى، وفتحُ القسطنطينة، وخروجُ الدجال: في سبعة أشهر» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الملحمة): معظم القتال.\n_________\n(١) رقم (٤٢٩٤) في الملاحم، باب في أمارات الملاحم، وفي سنده عبد الرحمن بن ثابت بن ثوبان، وقد ضعفه أكثر الأئمة.\n(٢) رواه أبو داود رقم (٤٢٩٥) في الملاحم، باب تواتر الملاحم، والترمذي رقم (٢٢٣٩) في الفتن، باب ما جاء في علامات خروج الدجال، ورواه أيضًا ابن ماجة رقم (٤٠٩٢) في الفتن، باب الملاحم، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٤٥) قال: حدثنا أبو النضر. وأبو داود (٤٢٩٤) قال: حدثنا عباس العنبري، قال: حدثنا هاشم بن القاسم. قال: حدثنا عبد الرحمن بن ثابت بن ثوبان، عن أبيه، عن مكحول، عن جبير بن نفير، عن مالك بن يخامر، فذكره.\n(*) أخرجه أحمد (٥/٢٣٢) قال: حدثنا زيد بن الحباب، قال: حدثنا عبد الرحمن بن ثوبان، قال: حدثني أبي، عن مكحول، عن معاذ بن جبل، قال: قال رسول الله -ﷺ-: فذكر الحديث. «ليس فيه جبير بن نفير ولا مالك بن يخامر» . وجاء في آخره: وكان مكحول يحدث به عن جبير بن نفير، عن مالك بن يخامر، عن معاذ بن جبل، عن النبي -ﷺ-، مثله.","vol":"10","page":413},{"text":"٧٩٣٢ - (د) عبد الله بن بسر - ﵁ - أن رسولَ الله - ﷺ- قال: «بين الملحمة وفتح المدينة سِتُ سنين، يخرجُ المسيحُ الدجال في السابعة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٢٩٦) في الملاحم، باب في تواتر الملاحم، ورواه أيضًا ابن ماجة رقم (٤٠٩٣) في الفتن، باب الملاحم، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٨٩) . وأبو داود (٤٢٩٦) قالا: حدثنا حيوة بن شريح الحمصي، قال: حدثنا بقية، عن بحير بن سعد، عن خالد بن معدان، عن ابن أبي بلال، فذكره.\n(*) أخرجه ابن ماجة (٤٠٩٣) قال: حدثنا سويد بن سعيد، قال: حدثنا بقية، عن بحير بن سعد، عن خالد بن أبي بلال، عن عبد الله بن بسر. هكذا في سنن ابن ماجة، وهو وهم. والصواب الأول كما أشار المزي «تحفة الأشراف» حديث رقم (٥١٩٤) .","vol":"10","page":414},{"text":"٧٩٣٣ - (ت) عمران بن حصين - ﵁ - قال: أنَّ رسولَ الله ⦗٤١٥⦘ ﷺ- قال: «في هذه الأمة خسفٌ ومسْخٌ وقذْفٌ، فقال له رجلٌ من المسلمين: يا رسولَ الله، ومتى ذلك؟ قال: إذا ظهرتِ القِيَانُ والمعازف وشُرِبتِ الخمور» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢١٣) في الفتن، باب ما جاء في علامة حلول المسخ والخسف، وهو حديث حسن يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٢١٢) قال: حدثنا عباد بن يعقوب الكوفي، قال: حدثنا عبد الله بن عبد القدوس، عن الأعمش عن هلال بن يساف، فذكره.","vol":"10","page":414},{"text":"٧٩٣٤ - (ت) عائشة - ﵂ - قالت: قال رسول الله - ﷺ-: «يكونُ في آخر هذه الأمَّة خسف ومسخ وقذْف، قالت: قلتُ: يا رسولَ الله، أنَهِلك وفينا الصالحون؟ قال: نعم، إذا ظَهَرَ الخَبَثُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٨٦) في الفتن، باب ما جاء في الخسف، وهو حديث حسن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٨٥) قال: حدثنا أبو كريب، قال: حدثنا صيفي بن ربعي، عن عبد الله بن عمر، عن عبيد الله بن عمر، عن القاسم بن محمد، فذكره.\n(*) قال أبو عيسى: هذا حديث غريب من حديث عائشة. لا نعرفه إلا من هذا الوجه وعبد الله بن عمر تكلم فيه يحيى بن سعيد من قبل حفظه.","vol":"10","page":415},{"text":"٧٩٣٥ - (س) عمرو بن تغلب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إنَّ من أشراط الساعة: أن يفشُوَ المالُ ويكثُرَ، وتفْشُوَ التجارةُ، ويظهرَ الجهلُ (١)، ويبيعَ الرجلُ البيع، فيقول: [لا]، حتى أستأمر تاجر بني فلان، ويُلْتَمَسُ في الحيِّ العظيم الكاتبُ لا يُوجدُ» أخرجه النسائي (٢) .\n_________\n(١) وفي نسخ النسائي المطبوعة: ويظهر العلم، وما في أصولنا المخطوطة موافق لما في نسخ النسائي المخطوطة بدار الكتب الظاهرية، وهو الصواب.\n(٢) ٧ / ٢٤٤ في البيوع، باب التجارة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٢٤٤) قال: أخبرنا عمرو بن علي، قال: أنبأنا وهب بن جرير، قال: حدثني أبي، عن يونس، عن الحسن، فذكره.","vol":"10","page":415},{"text":"٧٩٣٦ - (م) نافع بن عتبة بن أبي وقاص - ﵁ - قال: «كُنَّا مع رسولِ الله - ﷺ- في غزوة، فأتى النبيَّ - ﷺ- قوم من قِبَلِ المغرب ⦗٤١٦⦘ عليهم ثياب الصوف، فوافقوهُ عند أكمَة، فإنهم لَقِيام ورسولُ الله - ﷺ- قاعِد، قال: قالت لي نفسي: ائتِهِمْ فقُم بينهم وبينه لا يغتالونه، قال: ثم قلت: لعلَّه نجي معهم، فأتيتهم، فقمتُ بينهم وبينه، قال: فحفِظتُ منه أربعَ كلمات أعُدُّهن في يَدِي، قال: تغْزُونَ جزيرَة العرب، فيفتحها الله، ثم فارسَ، فيفتحها الله، ثم تغزون الرومَ، فيفتحها الله، ثم تغزون الدجال فيفتحُه الله، قال: فقال نافع: يا جابر - هو جابر بن سمرة - لا نُرَى الدجال يخرج حتى تفتح الروم» أخرجه مسلم (١) .\nقال الحميديُّ: وقد أخرجه البخاري في «التاريخ» عن نافع بن عتبة: أنه سمع النبيَّ - ﷺ- يقول: «تغْزُون جزيرةَ العرب، فيفتحها الله عليكم، وتغزُونَ الدجال، فيفتح الله عليكم، وتغزون الرومَ، فيفتح الله عليكم، وتغزون فارس فيفتح الله عليكم» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أكمة) الأكمة: الرابية، والموضع المرتفع من الأرض.\n(يغتالونه) الاغتيال: هو أن يؤخذ الإنسان بغتةً من حيث لا يشعر.\n(النجيُّ): المناجي وهو المساور.\n_________\n(١) رقم (٢٩٠٠) في الفتن، باب ما يكون من فتوحات المسلمين قبل الدجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٧٨) (١٥٤٠) قال: حدثنا حسين، عن زائدة (ح) وعبد الصمد، قال: حدثنا زائدة. وفي (١/١٧٨) (١٥٤١) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (٤/٣٣٧) قال: حدثنا يزيد، قال: أخبرنا المسعودي. وفي (٤/٣٣٧) قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق - يعني الفزاري -. ومسلم (٨/١٧٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. وابن ماجة (٤٠٩١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الحسين بن علي، عن زائدة.\nخمستهم - زائدة، وأبو عوانة، والمسعودي، وأبو إسحاق الفزاري، وجرير - عن عبد الملك بن عمير، عن جابر بن سمرة، فذكره.","vol":"10","page":415},{"text":"٧٩٣٧ - (خ د) أبو مالك - أو أبو عامر الأشعريان - ﵄ ⦗٤١٧⦘ قال عبد الرحمن بن غنم الأشعري: حدَّثني أبو عامر - أو أبو مالك الأشعري - والله ما كذَبني، سمعَ النبيَّ - ﷺ- يقول: «ليكونَنَّ من أُمَّتي أقوام يستَحِلُّونَ الخزَّ (١) والحرير والخمر والمعازف، ولَينزِلنَّ أقوام إلى جنب علَم تروح عليهم سارحةٌ لهم، فيأتيهم رجل لحاجة، فيقولون: ارجع إلينا غدًا، فيُبَيِّتُهم الله، ويضَع العَلَمَ، ويمسْخُ آخرينَ (٢) قِرَدة وخنازير إلى يوم القيامة» أخرجه البخاري.\nوفي رواية أبي داود: أنه سمعَ رسولَ الله - ﷺ- يقول: «ليكونَنَّ من أُمَّتي أقوام يستحلون الخزَّ والحرير ... وذكر كلامًا، قال: يمسخُ منهم آخرين قردة وخنازير إلى يوم القيامة» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العَلَم): الجبل وما يُهتدى به في البرِّيَّة، من بناء أو جدار أو غير ذلك.\n_________\n(١) كذا في الأصل: الخز، بالمعجمتين، وفي أكثر نسخ البخاري: الحر، بكسر الحاء المهملة وفتح الراء، يعني الفرج، وهو الصواب.\n(٢) وفي بعض النسخ: ويمسخ منهم آخرون.\n(٣) رواه البخاري تعليقًا ١٠ / ٤٥ - ٤٩ في الأشربة، باب ما جاء فيمن يستحل الخمر ويسميه بغير اسمه، وقد وصله أبو داود دون قوله \" والمعازف \" رقم (٤٠٣٩) في اللباس، باب ما جاء في الخز، ووصله أيضًا الطبراني والبيهقي ١٠ / ٢٢١ مثل رواية البخاري، وغيرهم، وهو حديث صحيح، ومن ضعفه كابن حزم في \" المحلى \" وغيره فما أصاب، وانظر \" الفتح \" ١٠ / ٤٥ - ٤٩ و\" تهذيب السنن \" ٥ / ٢٧١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٣٩) قال: حدثنا عبد الوهاب بن نجدة قال: حدثنا بشر بن بكر، عن عبد الرحمن بن يزيد بن جابر، قال: حدثنا عطية بن قيس، قال: سمعت عبد الرحمن بن غنم الأشعري، فذكره. والبخاري تعليقا في الأشربة - باب ما جاء فيمن يستحل الخمر ويسميه بغير اسمه. انظر الفتح (١٠/٤٥، ٤٩)","vol":"10","page":416},{"text":"٧٩٣٨ - (م) يعقوب بن عاصم بن عروة بن مسعود الثقفي قال: «سمعتُ عبد الله بنَ عمرو ﵁ - وجاءه رجل - فقال: ما هذا ⦗٤١٨⦘ الحديث الذي تحدِّث به الناس؟ تقول: إن الساعة تقوم إلى كذا وكذا، فقال: سبحان الله! - أو لا إله إلا الله، أو كلمة نحوها - لقد هممتُ أن لا أُحدِّث أحدًا شيئًا أبدًا، إنما قلتُ: إنكم ستروْنَ بعد قليل أمرًا عظيمًا: يُحرَّقُ البيتُ، ويكونُ، ويكونُ، ثم سمعتُه يقول: قال رسولُ الله - ﷺ-: يخرج الدجال في أمَّتي، فيمكث أربعين، لا أدري - وفي رواية قال ابن عمرو: لا أدري أربعين يومًا، أو شهرًا، أو عامًا - فيبعث الله عيسى بنَ مريم، كأنه عروة بن مسعود، فيطلبه فيهلكه، ثم يمكث الناس سبع سنين، ليس بين اثنين عداوة، ثم يُرسِل الله ﷿ ريحًا باردة من قِبل الشام، فلا يبقى على وجه الأرض أحدٌ في قلبه مثقال ذرَّة من خيرٍ أو إيمانٍ إلا قبَضتْهُ، حتى لو أنَّ أحدَكم دخل في كَبد جبل لدخلت عليه حتى تقْبِضَه، قال: سمعتُها من رسولِ الله - ﷺ-، قال: فيبقى شرارُ الناس في خِفَّة الطير، وأحلام السباع، لا يعرفون معروفًا، ولا يُنكرون منكرًا، فيتمثَّل لهم الشيطان، فيقول: ألا تسْتَحيُونَ (١)؟ فيقولون: فما تأمرنا؟ فيأمرهم بعبادة الأوثان، وهم في ذلك دارٌّ رِزقُهم، حسَن عيشُهم، ثم يُنفخ في الصور، فلا يسمعه أحدٌ إلا أصغى لِيْتًا، [ورفعَ ليتا]، فأول من يسمعه: رجلٌ يَلُوطُ حوضَ إِبِلِه، [قال]: فيصْعَق، ويُصْعَقُ الناس، قال: ثم يُرسِلُ الله - أو قال: يُنزل الله - مطرًا كأنه الطَّلّ، أو الظِّل - نُعمانُ يشك (٢) - فينبتُ منه أجساد الناس، ثم ينفخ ⦗٤١٩⦘ فيه أخرى فإذا هم قيام ينظرون، ثم يقال: يا أيها الناس، هلُمُّوا إلى ربكم ﴿وقفوهم إنهم مسؤولون﴾ [الصافات: ٢٤] ثم يقال لهم: أخرجوا بعثَ النار، فيقال: [مِنْ] كم؟ فيقال: من كل ألف تسعَمَائة وتسعة وتسعين، قال: فذاك يومَ يجعل الولدان شيبًا، وذلك يومَ يُكشف عن ساق» أخرجه مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كبد جَبَل) كبد الجبل: استعارة، والمراد: ما غمض من بواطنه.\n(أصغى ليتًا) اللِّيت: صفحة العنق، وإصغاؤه: إمالتُه.\n(يُصعَق): يغشى عليه ويموت.\n(الطَّل): النَّدى الذي ينزل من السماء في الصحو.\n_________\n(١) في نسخ مسلم المطبوعة: ألا تستجيبون.\n(٢) أحد الرواة.\n(٣) رقم (٢٩٤٠) في الفتن، باب خروج الدجال ومكثه في الأرض ونزول عيسى وقتله إياه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٦) (٦٥٥٥) قال: حدثنا محمد بن جعفر. ومسلم (٨/٢٠١) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. وفي (٨/٢٠٢) قال: حدثني محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي في الكبرى «تحفة الأشراف» (٨٩٥٢) عن محمد بن بشار، عن محمد بن جعفر.\nكلاهما - محمد بن جعفر، ومعاذ بن معاذ - قالا: حدثنا شعبة، عن النعمان بن سالم، قال: سمعت يعقوب بن عاصم بن عروة بن مسعود الثقفي يقول، فذكره.","vol":"10","page":417},{"text":"الباب الثاني: من كتاب القيامة في أحوالها، وفيه ستة فصول\n<span data-type=\"title\" id=toc-1752>الفصل الأول: في النفخ في الصور والنشور</span>\n٧٩٣٩ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «كيف أنْعَمُ وقد التقَم صاحبُ القرنِ القرنَ، وحنَا جبهته، وأصغى سمعَه، ينتظر أن يؤمَر فيَنفُخَ؟ فكأن ذلك ثقُلَ على أصحابه، فقالوا: فكيف نفعل يا رسولَ الله، أو نقول؟ قال: قولوا: حسبُنا الله ونعمَ الوكيلُ، على الله توكلنا، وربما قال: توكلنا على الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٣٣) في صفة القيامة، باب ما جاء في شأن الصور، وإسناده ضعيف، ولكن له شواهد يقوى بها، قال الحافظ في \" الفتح \" ١١ / ٣١٧: بعد ذكر حديث أبي سعيد هذا: وأخرجه الطبراني من حديث زيد بن أرقم، وابن مردويه من حديث أبي هريرة، ولأحمد والبيهقي من حديث ابن عباس، وفيه جبريل عن يمينه، وميكائيل عن يساره، وهو صاحب الصور، يعني إسرافيل، وفي أسانيد كل منها مقال، وللحاكم بسند حسن عن يزيد بن الأصم عن أبي هريرة ورفعه: إن طرف صاحب الصور منذ وكل به مستعد، ينظر نحو العرش مخافة أن يؤمر قبل أن يرتد إليه طرفه كأن عينيه كوكبان دريان.. .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٧٥٤) . وأحمد (٣/٧) قالا: حدثنا سفيان، قال: حدثنا مطرف. وأحمد (٣/٧٣) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان،\nعن الأعمش. وفي (٤/٣٧٤) قال: حدثناه أبو أحمد، قال: حدثنا خالد بن طهمان أبو العلاء. وعبد بن حميد (٨٨٦) قال: حدثنا روح بن عبادة، قال: حدثنا ابن عيينة، عن مطرف. والترمذي (٢٤٣١) قال: حدثنا سويد، قال: أخبرنا عبد الله، قال: أخبرنا أبو العلاء. وفي (٣٢٤٣) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن مطرف.\nثلاثتهم - مطرف، والأعمش، وأبو العلاء خالد بن طهمان - عن عطية بن سعد العوفي، فذكره.","vol":"10","page":420},{"text":"٧٩٤٠ - (د ت) عبد الله بن عمرو بن العاص - ﵄ - قال: «جاء أعرابي إلى النبيِّ - ﷺ- فقال: ما الصُّورُ؟ قال: قرْن يُنفَخ فيه» . أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٤٧٤٢) في السنة، باب في ذكر البعث والصور، والترمذي رقم (٢٤٣٢) في صفة القيامة، باب ما جاء في شأن الصور، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا أحمد، والدارمي وابن حبان، والحاكم وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٦٢) (٦٥٠٧) قال: حدثنا إسماعيل. وفي (٢/١٩٢) (٦٨٠٥) قال: حدثنا يحيى بن سعيد. والدارمي (٢٨٠١) قال: حدثنا محمد بن يوسف، عن سفيان. وأبو داود (٤٧٤٢) قال: حدثنا مسدد، قال: حدثنا معتمر. والترمذي (٢٤٣٠) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك. وفي (٣٢٤٤) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم. والنسائي في الكبرى «تحفة الأشراف» (٨٦٠٨) عن سويد بن نصر، عن ابن المبارك (ح) وعن قتيبة، عن ابن أبي عدي. (ح) وعن عمرو بن زرارة، عن إسماعيل. (ح) وعن عبيد الله بن سعيد، عن يحيى.\nستتهم - إسماعيل بن إبراهيم بن علية، ويحيى، وسفيان، ومعتمر، وابن المبارك، وابن أبي عدي - عن سليمان التيمي، عن أسلم العجلي، عن بشر بن شغاف، فذكره.","vol":"10","page":421},{"text":"٧٩٤١ - (خ م ط د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما بين النفختين أربعون، قيل: أربعون يومًا؟ قال أبو هريرة: أبَيْتُ، قالوا: أربعون شهرًا؟ قال: أبيتُ، قالوا: أربعون سنة؟ قال: أبيتُ، ثم ينزل من السماء ماء، فينبتون كما ينْبتُ البَقْلُ، وليس من الإنسان شيء إلا بَليَ، إلا عظم واحد، وهو عجبُ الذَّنَب، منه يرَكَّبُ الخلْق يوم القيامة» أخرجه البخاري ومسلم.\nولمسلم طرف في ذكر عجبِ الذَّنب، قال: «إنَّ في الإنسان عظمًا لا تأكلُه الأرض أبدًا، فيه يركَّب يوم القيامة، قالوا: أيُّ عظم هو يا رسولَ الله؟ قال: عجبُ الذَّنَب» .\nوفي رواية له وللموطأ وأبي داود والنسائي قال: قال رسولُ الله - ﷺ-: «كلُّ ابنِ آدمَ تأكله الأرضُ، إلا عجبَ الذَّنب، منه خُلقَ، وفيه يُرَكَّبُ» (١) .\n⦗٤٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَجْب الذَّنَب): هو عظم الصُّلب المستدير الذي يكون في أصل العَجُز، وأصلِ الذَّنَب.\n_________\n(١) رواه البخاري ٨ / ٤٢٤ في تفسير سورة الزمر، باب قوله: ﴿ونفخ في الصور فصعق من في ⦗٤٢٢⦘ السماوات والأرض إلا من شاء الله﴾، وفي تفسير سورة ﴿عم يتساءلون﴾، ومسلم رقم (٢٩٥٥) في الفتن، باب ما بين النفختين، والموطأ ١ / ٢٣٩ في الجنائز، باب جامع الجنائز، وأبو داود رقم (٤٧٤٣) في السنة، باب في ذكر البعث والصور، والنسائي ٤ / ١١١ في الجنائز، باب أرواح المؤمنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٥٨) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. وفي (٦/٢٠٥) قال: حدثني محمد. قال: أخبرنا أبو معاوية. ومسلم (٨/٢١٠) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو معاوية. وابن ماجة (٤٢٦٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثننا أبو معاوية. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٥٠٨) عن أحمد بن حرب، عن أبي معاوية.\nكلاهما - حفص بن غياث، وأبو معاوية محمد بن خازم - عن الأعمش، عن أبي صالح، فذكره.\nومالك (الموطأ) (٥٦٨) عن أبي الزناد، عن الأعرج، فذكره..","vol":"10","page":421},{"text":"٧٩٤٢ - (ط س) كعب بن مالك - ﵁ - قال: كان يحدِّثُ أَّن النَّبيَّ - ﷺ- قال: «إنما نسَمةُ المؤمن طير يَعْلَقُ في شجر الجنة، حتى يَرِجَعهُ الله في جَسَدِهِ يوم يبْعَثُهُ» . أخرجه الموطأ.\nوأخرجه النسائي، ولم يذكر «يعْلَق» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّسَمَة): الرُّوح والنَّفْس، و«يعلق» أي يأكل.\n_________\n(١) رواه الموطأ ١ / ٢٤٠ في الجنائز، والنسائي ٤ / ١٠٨ في الجنائز، باب أرواح المؤمنين، ورواه أيضًا ابن ماجة رقم (٤٢٧١) في الزهد، باب ذكر القبر والبلى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» (١٦٤) . والحميدي (٨٧٣) قال: حدثنا سفيان. قال: حدثنا عمرو بن دينار. وأحمد (٦/٣٨٦) قال: حدثنا سفيان، عن عمرو. وفي (٣/٤٥٥) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. (ح) وحدثنا محمد بن إدريس، يعني الشافعي، عن مالك. وفي (٣/٤٥٥) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. وفي (٣/٤٥٦) قال: حدثنا أبو اليمان. قال: أنبأنا شعيب. وعبد بن حميد (٣٧٦) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وابن ماجة (٤٢٧١) قال: حدثنا سويد بن سعيد. قال: أنبأنا مالك بن أنس. والترمذي (١٦٤١) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان بن عيينة، عن عمرو بن دينار. والنسائي (٤/١٠٨) قال: أخبرنا قتيبة، عن مالك.\nخمستهم - عمرو، ومعمر، ومالك، ويونس، وشعيب - عن الزهري، عن عبد الرحمن بن كعب بن مالك، فذكره.\n(*) في رواية عمرو، ومعمر «عند عبد بن حميد»: عن الزهري، عن ابن كعب بن مالك. «ولم يسمه» .\n(*) رواية معمر عن الزهري، عن عبد الرحمن بن كعب بن مالك، قال: قالت أم مبشر لكعب بن مالك، وهو شاك: اقرأ على ابني السلام - تعني مبشرا -. فقال: يغفر الله لك يا أم مبشر، أو لم تسمعي ما قال رسول الله -ﷺ-: «إنما نسمة المسلم طير تعلق في شجر الجنة، حتى يرجعها الله ﷿ إلى جسده يوم القيامة»؟ قالت: صدقت. فأستغفر الله.\n(*) أخرجه أحمد (٣/٤٥٥) قال: حدثنا سعد بن إبراهيم، قال: حدثنا أبي، عن صالح. وفي (٣/٤٦٠) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس.\nكلاهما - صالح، وأبو أويس - قال صالح: عن ابن شهاب. قال: حدثني عبد الرحمن بن عبد الله بن كعب، أنه بلغه، أن كعب بن مالك قال. فذكره.\nوقال أبو أويس: قال الزهري: أخبرني عبد الرحمن بن عبد الله الأنصاري، أن كعب بن مالك كان يحدث، فذكره.","vol":"10","page":422},{"text":"٧٩٤٣ - () أبو رزين العقيلي - ﵁ - قال: قلت: يا رسولَ الله «كيف يُعيدُ الله الخلقَ، وما آية ذلك في خلقه؟ قال: أما مررت بوادي قومك جدّبًا، ثم مررتَ به يهّتزُّ خَضِرًا؟ قلت: نعم، قال: فتلك آيةُ الله في خلقه ⦗٤٢٣⦘ كذلك يحيي الله الموتى» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد بمعناه في \" المسند \" ٤ / ١١ وفي سنده وكيع بن عدس، ويقال: حدس، لم يوثقه غير ابن حبان، وقال ابن قتيبة في \" اختلاف الحديث \": غير معروف، وقال ابن القطان: مجهول الحال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية من زيادات رزين، وقد رواه أحمد بمعناه في «المسند» (٤/١١) . وفي سنده وكيع بن عدس. ويقال: «حدس»، لم يوثقه غير ابن حبان، وقال: ابن قتيبة في «اختلاف الحديث» غير معروف، وقال ابن القطان: مجهول الحال.","vol":"10","page":422},{"text":"٧٩٤٤ - (خ) عبد الله بن عباس - ﵄ -: «قال في قوله تعالى: ﴿فَإِذَا نُقِرَ في الناقور﴾ [المدثر: ٨] الصور، قال: والراجفةُ: النفخة الأولى، والرَّادفةُ: الثانية» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ١١ / ٣١٧ و٣١٨ في الرقاق، باب نفخ الصور، قال الحافظ في \" الفتح \": وصله الطبري وابن أبي حاتم من طريق علي بن أبي طلحة عن ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (١١/٣١٧ و٣١٨) في الرقاق باب نفخ الصور، قال الحافظ في «الفتح» وصله الطبري وابن أبي حاتم، من طريق علي بن أبي طلحة عن ابن عباس.","vol":"10","page":423},{"text":"٧٩٤٥ - (د) أبو سعيد الخدري - ﵁ - قال: «ذَكَر رسولُ الله - ﷺ- صاحبَ الصور، وقال: عن يمينه جبريل، وعن يساره: ميكائيل» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أبو داود رقم (٣٩٩٩) في الحروف والقراءات، وأحمد في \" المسند \" ٣ / ١٠، وإسناده ضعيف، وانظر الحديث رقم (٧٩٣٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين، وقد رواه أبو داود رقم (٣٩٩٩) في الحروف والقراءات، وأحمد في «المسند» (٣/١٠) وإسناده ضعيف.","vol":"10","page":423},{"text":"<span data-type=\"title\" id=toc-1753>الفصل الثاني: في الحشر</span>\n٧٩٤٦ - (خ م) سهل بن سعد - ﵁ - قال: قال رسولُ الله ⦗٤٢٤⦘ ﷺ-: «يُحْشَرُ الناس يوم القيامة على أرض بيضاءَ عفراءَ، كقُرْصَة النَّقِيِّ ليس فيها علَم لأحد» .\nوفي رواية إلى قوله: «كقرْصَةِ النَّقِيِّ» ثم قال: قال سهل، أو غيره: «ليس فيها مَعْلم لأحد» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عفراء) أرض عفراء: بيضاء، والعفرة: البياض.\n(النَّقيّ): أراد به الخبز الأبيض الحُوَّارَى.\n_________\n(١) رواه البخاري ١١ / ٣٢٣ في الرقاق، باب يقبض الله الأرض، ومسلم رقم (٢٧٩٠) في المنافقين، باب في البعث والنشور وصفة الأرض يوم القيامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٣٥) قال: حدثنا سعيد بن أبي مريم. ومسلم (٨/١٢٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مخلد.\nكلاهما - سعيد، وخالد - عن محمد بن جعفر بن أبي كثير، قال: حدثني أبو حازم، فذكره.","vol":"10","page":423},{"text":"٧٩٤٧ - (خ م ت س) عبد الله بن عباس﵄ - قال: سمعتُ رسولَ الله - ﷺ- يخْطُبُ على المنبر يقول: «إنَّكُم ملاقو الله حُفاة عُراة غُرلًا» زاد في رواية في أوله: «مشاة» وزاد في رواية: قال سفيان: هذا مما يُعَدُّ أنَّ ابن عباس سمعه من النبيِّ - ﷺ-.\nوفي أخرى قال: قام فينا رسولُ الله - ﷺ- بموعظة، فقال: يا أيها الناس، إنَّكم محشورون إلى الله حفاة عراة غُرْلًا ﴿كما بدأنا أول خَلْق نُعيده وعدًا علينا إنَّا كنَّا فاعلين﴾ [الأنبياء: ١٠٤] ألا إنَّ أولَ الخلائق يُكْسَى يوم القيامة: إبراهيمُ ﵇، ألا وإنه سَيُجاءُ برجال من أُمتي، فيؤخذ بهم ذات الشمال، ⦗٤٢٥⦘ فأقول: يا ربِّ، أصحابي، فيقول: إنَّك لا تدري ما أحدثوا بعدَك، فأقول كما قال العبد الصالح: ﴿وكنتُ عليهم شهيدًا ما دمتُ فيهم﴾ - إلى قوله - ﴿العزيز الحكيم﴾ [المائدة: ١١٧، ١١٨] قال: فيقال لي: إنَّهم لم يزالوا مرْتَدِّين على أعقابهم منذ فارقتَهم.\nزاد في رواية: «فأقول: فسُحْقًا، فسُحْقًا» أخرجه البخاري ومسلم.\nوأخرج الترمذي والنسائي الثانية، وللنسائي مثل الأولى.\nوله في أخرى: أن النبي - ﷺ- قال: يُحْشَر الناس يوم القيامة عُراة غُرلًا، أولُ الخلائق يُكْسَى: إبراهيمُ ﵇، ثم قرأ: ﴿أولَ خلقٍ نُعيدُه﴾ [الأنبياء: ١٠٤] .\nوفي أخرى للترمذي: أن النبيَّ - ﷺ- قال: يُحْشَرُونَ حُفاة عُرَاة غُرْلًا، فقالت امرأة: أَيُبْصِرُ - أو يَرَى - بعضُنا عَوْرَةَ بعض؟ قال: يا فلانة ﴿لكل امرئٍ منهم يومئذ شأنٌ يغنيه﴾ [عبس: ٣٧] (١) .\n⦗٤٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غرلًا) الغُرْلَة: القُلْفة التي تقطع من جلدة الذَّكَر، وهو موضع الختان.\n(سُحقًا) أي: بُعدًا.\n_________\n(١) رواه البخاري ١١ / ٣٣١ - ٣٣٣ في الرقاق، باب كيف الحشر، وفي الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلا﴾، وباب ﴿واذكر في الكتاب مريم إذ انتبذت من أهلها﴾، وفي تفسير سورة المائدة، باب ﴿وكنت عليهم شهيدًا ما دمت فيهم﴾، وباب قوله: ﴿إن تعذبهم فإنهم عبادك﴾، وفي تفسير سورة الأنبياء، باب ﴿كما بدأنا أول خلق نعيده وعدًا علينا﴾، ومسلم رقم (٢٨٦٠) في الجنة، باب فناء الدنيا وبيان الحشر يوم القيامة، والترمذي رقم (٢٤٢٥) في القيامة، باب ما جاء في شأن الحشر، ورقم (٣٣٢٩) في التفسير، باب ومن سورة عبس، والنسائي ٤ / ١١٤ في الجنائز، باب البعث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٤٨٣) . وأحمد (١/٢٢٠) (١٩١٣) . والبخاري (٨/١٣٦) قال: حدثنا علي (ح) وحدثنا قتيبة بن سعيد. ومسلم (٨/١٥٦) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، وإسحاق ابن إبراهيم، وابن أبي عمر. والنسائي (٤/١١٤) قال: أخبرنا قتيبة. ثمانيتهم - الحميدي، وأحمد، وعلي، وقتيبة، وأبو بكر، وزهير، وإسحاق، وابن أبي عمر - عن سفيان بن عيينة، عن عمرو.\n٢ - وأخرجه أحمد (١/٢٢٣) (١٩٥٠) و(١/٢٢٩) (٢٠٢٧) قال: حدثنا يحيى بن سعيد، عن سفيان. وفي (١/٢٣٥) (٢٠٩٦) قال: حدثنا وكيع، وابن جعفر، قالا: حدثنا شعبة. وفي (١/٢٥٣) (٢٢٨١) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (١/٢٥٣) (٢٢٨٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والدارمي (٢٨٠٥) قال: حدثنا أبو الوليد الطيالسي، قال: حدثنا شعبة. والبخاري (٤/١٦٩) و(٦/٧٠) قال: حدثنا محمد بن كثير، قال: حدثنا سفيان. وفي (٤/٢٠٤) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. وفي (٦/٦٩) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. وفي (٦/١٢٢) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. وفي (٨/١٣٦) قال: حدثني محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. ومسلم (٨/١٥٧) قال: حدثنا أبو بكر بن أبي شيببة، قال: حدثنا وكيع (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي. كلاهما - وكيع، ومعاذ - عن شعبة. (ح) وحدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٢٤٢٣) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان. (ح) وحدثنا محمد بن بشار، ومحمد بن المثنى، قالا: حدثنا محمد بن جعفر، عن شعبة. وفي (٣١٦٧) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، ووهب بن جرير، وأبو داود، قالوا: حدثنا شعبة. (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والنسائي (٤/١١٤) قال: أخبرنا محمد بن المثنى، قال: حدثنا يحيى، عن سفيان. وفي (٤/١١٧) قال: أخبرنا محمود بن غيلان، قال: أخبرنا وكيع ووهب بن جرير وأبو داود، عن شعبة. وفي الكبرى «تحفة الأشراف» (٥٦٢٢) عن محمد بن إسماعيل بن إبراهيم، وبندار كلاهما عن إسحاق بن يوسف الأزرق، عن سفيان (ح) وعن سليمان بن عبيد الله، عن بهز، عن شعبة. كلاهما - سفيان، وشعبة - قالا: حدثنا المغيرة بن النعمان.\n٣ - وأخرجه أحمد (١/٢٥٧) (٢٣٢٧) قال: حدثنا عثمان بن محمد - قال عبد الله بن أحمد: وسمعته أنا منه - قال: حدثنا جرير، عن ليث بن أبي سليم، عن عبد الملك بن سعيد.\nثلاثتهم - عمرو، والمغيرة، وعبد الملك - عن سعيد بن جبير، فذكره.\nرواية عمرو بن دينار مختصرة على:\n«إنكم ملاقوا الله حفاة عراة مشاة غرلا» .\nوالرواية الثانية:\nأخرجها الترمذي (٣٣٣٢) قال: حدثنا عبد بن حميد، قال: حدثنا محمد بن الفضل، قال: حدثنا ثابت ابن يزيد، عن هلال بن خباب، عن عكرمة، فذكره.","vol":"10","page":424},{"text":"٧٩٤٨ - (خ م س) عائشة - ﵂ - قالت: سمعتُ رسولَ الله - ﷺ- يقول: «يُحْشَر الناسُ حفاة عراة غُرْلًا»، قالت عائشةُ، فقلت: الرجالُ والنساء جميعًا ينظر بعضهم إلى بعض؟ قال: الأمرُ أشد من أن يُهِمَّهم ذلك.\nوفي رواية: «من أن ينظر بعضهم إلى بعض» أخرجه البخاري ومسلم والنسائي وللنسائي في أخرى قال: «لكل امرِئ منهم يومئذ شأن يُغْنيه» (١) .\n_________\n(١) رواه البخاري ١١ / ٣٣٤ في الرقاق، باب الحشر، ومسلم رقم (٢٨٥٩) في الجنة، باب فناء الدنيا وبيان الحشر يوم القيامة، والنسائي ٤ / ١١٤ في الجنائز، باب البعث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٣) قال: حدثنا يحيى. (ح) وحدثنا روح. والبخاري (٨/١٣٦) قال: حدثنا قيس بن حفص. قال: حدثنا خالد بن الحارث. ومسلم (٨/١٥٦) قال: حدثني زهير بن حرب. قال: حدثنا يحيى بن سعيد. (ح) وحدثنا أبو بكر بن أبي شيبة وابن نمير. قالا: حدثنا أبو خالد الأحمر. وابن ماجة (٤٢٧٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو خالد الأحمر. والنسائي (٤/١١٤) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى. وفي الكبرى «تحفة الأشراف» (١٢/١٧٤٦١) عن محمد بن عبد الأعلى، عن خالد بن الحارث.\nأربعتهم - يحيى بن سعيد، وروح بن عبادة، وخالد بن الحارث، وأبو خالد الأحمر - عن حاتم بن أبي صغيرة أبي يونس القشيري، قال: حدثني ابن أبي مليكة، عن القاسم بن محمد، فذكره.\nأخرجه أحمد (٦/٨٩) قال: حدثنا يزيد بن عبد ربه. والنسائي (٤/١١٤) قال: أخبرني عمرو بن عثمان.\nكلاهما - يزيد بن عبد ربه، وعمرو بن عثمان - قالا: حدثنا بقية. قال: أخبرني الزبيدي، قال: أخبرني الزهري، عن عروة بن الزبير، فذكره.","vol":"10","page":426},{"text":"٧٩٤٩ - (خ م) أنس بن مالك - ﵁ - أن رجلًا قال: «يا رسولَ الله، قال الله تعالى: ﴿الذين يُحْشَرون على وجوههم إلى جهنم﴾ [الفرقان: ٣٤] أيُحشَرُ الكافر على وجهه؟ قال رسولُ الله - ﷺ-: أليْس الذي أمْشَاه على رجليه في الدنيا قادر على أن يمشيَه على وجهه يوم القيامة؟» قال قتادة حين بَلَغه: بلَى، وعزَّةِ ربِّنا. أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٣٣٠ في الرقاق، باب الحشر، وفي تفسير سورة الفرقان، باب قوله: ﴿الذين يحشرون على وجوههم إلى جهنم أولئك شر مكانًا وأضل سبيلًا﴾، ومسلم رقم (٢٨٠٦) في المنافقين، باب يحشر الكافر على وجهه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٢٩) . وعبد بن حميد (١١٨٢) . والبخاري (٦/١٣٧) و(٨/١٣٦) قال: حدثنا عبد الله بن محمد. ومسلم (٨/١٣٥) قال: حدثني زهير بن حرب، وعبد بن حميد. أربعتهم - أحمد، وعبد، وعبد الله، وزهير - قالوا: حدثنا يونس. والنسائي في الكبرى «تحفة الأشراف» (١٢٩٦) عن الحسين بن منصور، عن حسين بن محمد.\nكلاهما - يونس، وحسين - عن شيبان، عن قتادة، فذكره.","vol":"10","page":426},{"text":"٧٩٥٠ - (ت) بهز بن حكيم - ﵀ - عن أبيه عن جده قال: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّكم تحشرون رجالًا ورُكبانًا، وتجرُّونَ على وجوهكم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٢٦) في صفة القيامة، باب ما جاء في شأن الحشر، وفي التفسير، باب ومن سورة الإسراء وإسناده حسن، وقال الترمذي: هذا حديث حسن، وفي الباب عن أبي هريرة، وقال الحافظ في \" الفتح \": أخرجه الترمذي والنسائي، وسنده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٢٣) قال: حدثنا أحمد بن منيع، حدثنا يزيد بن هارون. أخبرنا بهز بن حكيم عن أبيه عن جده، فذكره.\nوفي الباب عن أبي هريرة.\nقال أبو عيسى: هذا حديث حسن صحيح.","vol":"10","page":427},{"text":"٧٩٥١ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «يُحْشَرُ الناس يوم القيامة ثلاثةَ أصناف: صنفًا مشاةَ، وصِنْفًا ركبانًا، وصنْفًا على وجوههم، قيل: يا رسولَ الله، وكيف يمْشُونَ على وجوههم؟ قال: إنَّ الذي أمشاهم على أقدامهم قادر [على] أن يُمْشِيَهم على وجوههم، أما إنهم يتَّقون بوجوههم كلّ حَدَب وشوك» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٤١) في التفسير، باب ومن سورة بني إسرائيل، من حديث حماد بن سلمة عن علي بن زيد بن جدعان عن أوس بن خالد عن أبي هريرة، وإسناده ضعيف، ولكن للحديث شواهد بمعناه يقوى بها، وقال الترمذي: هذا حديث حسن، وقد روى وهيب عن ابن طاوس عن أبيه عن أبي هريرة عن النبي ﷺ شيئًا من هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٥٤) قال: حدثنا حسن بن موسى وعفان. وفي (٢/٣٦٣) قال: حدثنا عفان. والترمذي (٣١٤٢) قال: حدثنا عبد بن حميد. قال: حدثنا الحسن بن موسى وسليمان بن حرب. ثلاثتهم - حسن، وعفان، وسليمان - قالوا: حدثنا حماد بن سلمة، عن علي بن زيد، عن أوس بن خالد، فذكره.","vol":"10","page":427},{"text":"٧٩٥٢ - (س) أبو ذر الغفاري - ﵁ - قال: إن الصادق المصدوق حدَّثني: «أن الناس يحشَرون ثلاثةَ أفواج: فوجًا راكبين طاعمين كاسين، وفوجًا تسْحَبُهُم الملائكة على وجوههم، وتحشر [هم] النارُ، وفوجًا يمشون ويسْعَونَ، يُلقي الله الآفة على الظهر، فلا يبقى، حتى إن الرجل ⦗٤٢٨⦘ لتكون له الحديقةُ يعطيها بذات القَتب، لا يقدرُ عليها» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفوج): الجماعة من الناس.\n(حديقة) الحديقة: البستان الذي قد جعل عليه حائط يُحدِق به.\n_________\n(١) ٤ / ١١٦ في الجنائز، باب البعث، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٦٤) قال: حدثنا يزيد. والنسائي (٤/١١٦) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى.\nكلاهما - يزيد بن هارون، ويحيى بن سعيد - عن الوليد بن جميع القرشي.","vol":"10","page":427},{"text":"٧٩٥٣ - (خ م س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «يُحْشَر الناس يوم القيامة على ثلاث طرائقَ: راغبين وراهبين، واثنان على بعير، وثلاثة على بعير، وأربعة على بعير، وعشرة على بعير، وتَحْشُرُ بقيَّتَهم النارُ، تَقيل معهم حيث قالوا، وتبيت معهم حيث باتوا، وتُصبِح معهم حيث أصبحوا، وتمسي معهم حيث أمْسَوْا» أخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طرائق) جمع طريقة، وهي الحالة.\n(تقيل) من القائلة، والقيلولة: كسر الحرِّ.\n_________\n(١) رواه البخاري ١١ / ٣٢٦ في الرقاق، باب كيف الحشر، ومسلم رقم (٢٨٦١) في الجنة، باب فناء الدنيا وبيان الحشر يوم القيامة، والنسائي ٤ / ١١٥ و١١٦ في الجنائز، باب البعث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٣٥) قال: حدثنا معلى بن أسد. ومسلم (٨/١٥٧) قال: حدثني زهير بن حرب. قال: حدثنا أحمد بن إسحاق. (ح) وحدثني محمد بن حاتم. قال: حدثنا بهز. والنسائي (٤/١١٥) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا أبو هشام.\nأربعتهم - معلى بن أسد، وأحمد بن إسحاق الحضرمي، وبهز بن أسد، وأبو هشام المغيرة بن سلمة المخزومي - عن وهيب بن خالد. قال: حدثنا عبد الله بن طاوس، عن أبيه، فذكره.","vol":"10","page":428},{"text":"٧٩٥٤ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ ⦗٤٢٩⦘ قال: «يعرقُ الناسُ يوم القيامة، حتى يذهب في الأرض عرَقُهُم سبعين ذِراعًا، وإنه يُلجِمُهُم حتى يبلغَ آذانَهم» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٣٤١ في الرقاق، باب قول الله تعالى: ﴿ألا يظن أولئك أنهم مبعوثون. ليوم عظيم﴾، ومسلم رقم (٢٨٦٣) في الجنة، باب في صفة يوم القيامة أعاننا الله على أهوالها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٨) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والبخاري (٨/١٣٨) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثني سليمان. ومسلم (٨/١٥٨) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز. يعني ابن محمد.\nكلاهما - عبد العزيز بن محمد، وسليمان بن بلال - عن ثور بن زيد، عن أبي الغيث، فذكره.","vol":"10","page":428},{"text":"٧٩٥٥ - (خ م ت) نافع مولى ابن عمر «أن ابن عمر - ﵁ - تلا ﴿ألا يَظُنُّ أُولئك أنهم مبعوثون. ليوم عظيم. يوم يقوم الناس لرب العالمين﴾ [المطففين: ٤-٦] قال: يقوم أحدُهم في رَشْحِهِ إلى أنصاف أذنيه» أخرجه البخاري ومسلم والترمذي.\nورواه الترمذي مرفوعًا وموقوفًا (١) .\n_________\n(١) رواه البخاري ١١ / ٣٤٠ في الرقاق، باب قوله تعالى: ﴿ألا يظن أولئك أنهم مبعوثون. ليوم عظيم﴾، وفي تفسير سورة ﴿ويل للمطففين﴾، ومسلم رقم (٢٨٦٢) في الجنة، باب في صفة يوم القيامة، والترمذي رقم (٢٤٢٤) في القيامة، باب رقم (٣)، ورقم (٣٣٣٣) في التفسير، باب ومن سورة (المطففين) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٣) (٤٦١٣) و(٢/١٩) (٤٦٩٧) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٣١) (٤٨٦٢) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٦٤) (٥٣١٨) قال: حدثنا حسين بن محمد، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٢/٧٠) (٥٣٨٨) قال: حدثنا حسن، قال: حدثنا حماد بن سلمة، عن أيوب. وفي (٢/١٠٥) (٥٨٢٣) قال: حدثنا عفان، قال: حدثنا صخر بن جويرية. وفي (٢/١١٢) (٥٩١٢) قال: حدثنا مؤمل، قال: حدثنا حماد - يعني ابن زيد- قال: حدثنا أيوب. وفي (٢/١٢٥) (٦٠٧٥) قال: حدثنا سليمان بن حيان، قال: حدثنا ابن عون. وفي (٢/١٢٦) (٦٠٨٦) قال: حدثنا يونس، قال: حدثنا حماد - يعني ابن زيد -. عن أيوب. وعبد بن حميد (٧٦٣) قال: حدثني يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح بن كيسان. والبخاري (٦/٢٠٧) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا معن، قال: حدثني مالك. وفي (٨/١٣٨) قال: حدثنا إسماعيل بن أبان، قال: حدثنا عيسى بن يونس، قال: حدثنا ابن عون. ومسلم (٨/١٥٧) قال: حدثنا زهير بن حرب، ومحمد بن المثنى، وعبيد الله بن سعيد، قالوا: حدثنا يحيى، يعنون ابن سعيد - عن عبيد الله. وفي (٨/١٥٨) قال: حدثنا محمد بن إسحاق المسيبي، قال: حدثنا أنس، -يعني ابن عياض -. (ح) وحدثني سويد بن سعيد، قال: حدثنا حفص بن ميسرة، كلاهما عن موسى بن عقبة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، وعيسى بن يونس، عن ابن عون. (ح) وحدثني عبد الله بن جعفر بن يحيى، قال: حدثنا معن، قال: حدثنا مالك (ح) وحدثنا أبو نصر التمار،قال:حدثنا حماد بن سلمة، عن أيوب. (ح) وحدثنا الحلواني، وعبد بن حميد، عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. وابن ماجة (٤٢٧٨) قال: حدثنا ابو بكر بن أبي شيبة، قال: حدثنا عيسى بن يونس، وأبو خالد الأحمر، عن ابن عون. والترمذي (٢٤٢٢) و(٣٣٣٥) قال: حدثنا أبو زكريا يحيى بن دُرُسْت البصري، قال: حدثنا حماد بن زيد، عن أيوب. وفي (٢٤٢٢ و٣٣٣٦) قال: حدثنا هناد، قال: حدثنا عيسى بن يونس، عن ابن عون. والنسائي في الكبرى «تحفة الأشراف» (٧٦٨٤) عن أبي داود، عن يعقوب بن إبراهيم، عن أبيه، عن صالح بن كيسان. وفي (٧٧٤٣) عن هناد، عن عيسى بن يونس، عن ابن عون. وفي (٨١٨٣) عن عبيد الله بن سعيد، عن يحيى بن سعيد القطان، عن عبيد الله.\nثمانيتهم - عبيد الله، ومحمد بن إسحاق، وأيوب، وصخر بن جويرية، وابن عون، وصالح بن كيسان، ومالك، وموسى بن عقبة - عن نافع، فذكره.","vol":"10","page":429},{"text":"٧٩٥٦ - (م ت) المقداد بن الأسود - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «تُدنَى الشمسُ يوم القيامة من الخلق، حتى تكونَ منهم كمقدار ميل - زاد الترمذي: أو اثنين، قال سُلَيم بن عامر: فوالله ما أدري ما يعني بالميل: أمسافة الأرض، أو الميل الذي تُكْحلُ به العين؟ - قال: فيكون الناس على قدْرِ أعمالهم في العَرق، فمنهم من يكون إلى كعبيه، ومنهم من يكون إلى رُكبتيه، ومنهم من يكون إلى حقْويه، ومنهم من ⦗٤٣٠⦘ يُلْجِمُهُ العرق إلجامًا، وأشار رسولُ الله - ﷺ- بيده إلى فيه» . أخرجه مسلم والترمذي.\nوفي رواية الترمذي قال: «فتَصْهَرُهُم الشمس، فيكونون في العرَق كقدر أعمالهم ... الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَقويه) الحقو: مشدُّ الإزار عند الخصر.\n_________\n(١) رواه مسلم رقم (٢٨٦٤) في صفة الجنة، باب صفة يوم القيامة، والترمذي رقم (٢٤٢٣) في صفة القيامة، باب رقم (٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣) قال: حدثنا إبراهيم بن إسحاق. قال: حدثنا ابن المبارك. ومسلم (٨/١٥٨) قال: حدثنا الحكم بن موسى أبو صالح، قال: حدثنا يحيى بن حمزة. والترمذي (٢٤٢١) قال: حدثنا سويد بن نصر، قال: أخبرنا ابن المبارك.\nكلاهما - عبد الله بن المبارك، ويحيى بن حمزة - عن عبد الرحمن بن يزيد بن جابر، قال: حدثني سليم ابن عامر، فذكره.","vol":"10","page":429},{"text":"٧٩٥٧ - (م) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «يُبْعثُ كل عبدٍ على ما مات عليه» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٨٧٨) في الجنة، باب الأمر بحسن الظن بالله تعالى عند الموت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح\n١ - أخرجه أحمد (٣/٣١٤) قال: حدثنا أبو معاوية، قال: حدثنا بعض أصحابنا.\n٢ - وأخرجه أحمد (٣/٣٣١) قال: حدثنا أبو أحمد. وفي (٣/٣٦٦) قال: حدثنا أبو نعيم. وعبد بن حميد (١٠١٣) قال: أخبرنا مصعب بن مقدام الخثعمي، وأبو نعيم. ومسلم (٨/١٦٥) قال: حدثنا أبو بكر بن نافع، قال: حدثنا عبد الرحمن بن مهدي. أربعتهم - أبو أحمد، وأبو نعيم، ومصعب، وابن مهدي - عن سفيان.\n٣ - وأخرجه مسلم (٨/١٦٥) قال: حدثنا قتيبة بن سعيد، وعثمان بن أبي شيبة، قالا: حدثنا جرير.\nجميعهم - بعض أصحاب أبي معاوية، وسفيان، وجرير - عن الأعمش، عن أبي سفيان، فذكره.","vol":"10","page":430},{"text":"<span data-type=\"title\" id=toc-1754>الفصل الثالث: في الحساب والحكم بين العباد</span>، وفيه ستة انواع\n<span data-type=\"title\" id=toc-1755>نوع أول</span>\n٧٩٥٨ - (خ ت) أبو هريرة - ﵁ - قال: قال رسولُ الله ⦗٤٣١⦘ ﷺ-: «من كانت عنده مظلِمَة لأخيه، مِنْ عِرضِهِ أو شيء منه، فلْيَتَحلَّلَهُ منه اليومَ، من قبلِ أن لا يكون دينار ولا درهم، إن كان له عمل صالح أُخذَ منه بقدر مَظلمتِهِ، وإن لم يكن له حسنات أُخِذَ من سيئات صاحبه، فَحمِل عليه» أخرجه البخاري (١) .\nوفي رواية الترمذي قال: قال رسولُ الله - ﷺ-: «رحِمَ الله عبدًا كانت لأخيه عنده مظلمة ...» الحديث (٢) .\n_________\n(١) في المطبوع: أخرجه البخاري ومسلم، وهو خطأ.\n(٢) رواه البخاري ٥ / ٧٣ في المظالم، باب من كانت له مظلمة عند الرجل فحللها له هل يبين مظلمته، وفي الرقاق، باب القصاص يوم القيامة، والترمذي رقم (٢٤٢١) في صفة القيامة، باب ما جاء في شأن الحساب والقصاص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٥) قال: حدثنا يحيى، عن مالك. (ح) وحجاج. قال: أخبرنا ابن أبي ذئب. وفي (٢/٥٠٦) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب. (ح) وحدثناه روح بإسناده ومعناه. والبخاري (٣/١٧٠) قال: حدثنا آدم بن إياس. قال: حدثنا ابن أبي ذئب. وفي (٨/١٣٨) قال: حدثنا إسماعيل. قال: حدثني مالك. والترمذي (٢٤١٩) قال: حدثنا هناد ونصر بن عبد الرحمن الكوفي، قال: حدثنا المحاربي، عن أبي خالد يزيد بن عبد الرحمن، عن زيد بن أبي أنيسة.\nثلاثتهم - مالك، وابن أبي ذئب، وزيد - عن سعيد المقبري، فذكره.","vol":"10","page":430},{"text":"٧٩٥٩ - (م ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ- يومًا: «أتَدرُونَ ما المُفْلِسُ؟ قالوا: المفْلسُ فينا من لا درهم له ولا متاع، قال: إن المفْلسَ مَنْ يأتي يوم القيامة بصلاة وصيام وزكاة، ويأتي قد شَتَمَ هذا، وقذفَ هذا، وأكل مال هذا، وسفك دم هذا، وضرب هذا، فيُعطَى هذا من حسناته، وهذا من حسناته، فإن فَنيَتْ حَسَناتُهُ قبل أن يُقْضى ما عليه، أُخِذَ من خطايهم فطُرِحَتْ عليه، ثم يُطْرَحُ في النار» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٥٨١) في البر، باب تحريم الظلم، والترمذي رقم (٢٤٢٠) في صفة القيامة، باب ما جاء في شأن الحساب والقصاص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٣) قال: حدثا مؤمل وعبد الرحمن، عن زهير. وفي (٢/٣٣٤) قال: حدثنا أبو عامر. قال: حدثنا زهير. وفي (٢/٣٧١) قال: حدثنا سليمان. قال: حدثنا إسماعيل. ومسلم (٨/١٨) قال: حدثنا قتيبة بن سعيد وعلي بن حجر. قالا: حدثنا إسماعيل، وهو ابن جعفر. والترمذي (٢٤١٨) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد.\nثلاثتهم - زهير بن محمد، وإسماعيل بن جعفر، وعبد العزيز بن محمد - عن العلاء بن عبد الرحمن عن أبيه، فذكره.","vol":"10","page":431},{"text":"٧٩٦٠ - (م ت) أبو هريرة - ﵁ - قال: أنَّ رسولَ الله - ﷺ- قال: «لَتُؤدُّنَّ الحقوقَ إلى أهلها يوم القيامة، حتى يُقادَ للشاة الجلْحاء من الشاةِ القرْناءِ» أخرجه مسلم والترمذي (١) .\nوزاد رزين «ويُسأل الَحجر الذي انكَبَّ على الحجَر، ولمِ نَكأ الرِّجْلُ الرِّجْلَ؟» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجلحاء) شاة جلحاء: لا قرن لها.\n_________\n(١) رواه مسلم رقم (٢٥٨٢) في البر، باب تحريم الظلم، والترمذي رقم (٢٤٢٢) في صفة القيامة، باب ما جاء في شأن الحساب والقصاص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٥) قال: حدثنا ابن أبي عدي، عن شعبة. وفي (٢/٢٣٥ و٣٠١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٣٢٣) قال: حدثنا أبو عامر. قال: حدثنا زهير - يعني ابن محمد -. وفي (٢/٣٧٢) قال: حدثنا سليمان. قال: أنبأنا إسماعيل. وفي (٢/٤١١) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم. والبخاري في «الأدب المفرد» (١٨٣) قال: حدثنا أبو الربيع، قال: حدثنا إسماعيل. ومسلم (٨/١٨) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل - يعنون ابن جعفر -. والترمذي (٢٤٢٠) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد.\nخمستهم - شعبة، وزهير بن محمد، وإسماعيل بن جعفر، وعبد الرحمن بن إبراهيم، وعبد العزيز بن محمد - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"10","page":432},{"text":"٧٩٦١ - () أبو هريرة - ﵁ - قال: «كنَّا نسمع أن الرجلَ يتعلق بالرجلِ يوم القيامة وهو لا يعرفه، فيقول له: مالك إليَّ وما بيني وبينك معرفة؟ فيقول: كنتَ تراني على الخطأ وعلى المنكرِ ولا تنهاني» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع جعله من تتمة رواية رزين، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين.","vol":"10","page":432},{"text":"<span data-type=\"title\" id=toc-1756>نوع ثان</span>\n٧٩٦٢ - (خ م ت د) عائشة - ﵂ - قال ابن أبي مُليكة: «إن عائشة كانت لا تسمع شيئًا لا تعرفه إلا راجعتْ فيه حتى تعرفَهُ، وإن النبيَّ - ﷺ- قال: مَن نُوقشَ الحساب عُذِّب، فقلتُ: أليس يقول الله تعالى: ﴿فأما مَنْ أُوتِيَ كتابه بيمينه. فسوف يُحاسَبُ حِسَابًا يسيرًا. وينقلب إلى أهله ⦗٤٣٣⦘ مسرورًا﴾ [الانشقاق: ٧- ٩]؟ فقال: إنما ذلك العرْضُ، وليس أحد يُحاسبُ يوم القيامة إلا هلك» .\nوفي رواية «وليس أحد يناقش الحساب يوم القيامة إلا عُذِّب» .\nوفي أخرى: قالت: قال رسولُ الله - ﷺ-: «ليس أحد يُحاسَبُ إلا هلَك، قلت: يا رسول الله، جعلني الله فداك، أليْسَ الله تعالى يقول: ﴿فأمَّا مَنْ أُوتيَ كتابه بيمينه. فسوف يحاسب حسابا يسيرًا﴾ قال: ذلك العرْض تُعرَضُون، ومن نُوقِشَ الحسابَ هَلَكَ» أخرجه البخاري ومسلم.\nوأخرج الترمذي الثانية.\nوأخرج أبو داود هذا الحديث بمعناه في جملة حديث (١) .\nوفد ذكر في تفسير (سورة النساء) من كتاب «تفسير القرآن» في حرف التاء.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نوقش) المناقشة في الحساب: تحقيقه وتدقيقه، والاستقصاء فيه.\n_________\n(١) رواه البخاري ١ / ١٧٦ في العلم، باب من سمع شيئًا فراجع حتى يعرفه، وفي تفسير سورة ﴿إذا السماء انشقت﴾، وفي الرقاق، باب من نوقش الحساب عذب، ومسلم رقم (٢٨٧٦) في الجنة، باب إثبات الحساب، وأبو داود رقم (٣٠٩٣) في الجنائز، باب عبادة النساء، والترمذي رقم (٢٤٢٨) في صفة القيامة، باب من نوقش الحساب عذب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٠٨) قال: حدثنا سريج. قال: حدثنا عيسى بن يونس. عن عبيد الله بن أبي زياد. والبخاري (٦/٢٠٨) قال: حدثنا مسدد، عن يحيى، عن أبي يونس حاتم بن أبي صغيرة، عن ابن أبي مليكة. وفي (٨/١٣٩) قال: حدثني إسحاق بن منصور. قال: حدثنا روح بن عبادة. قال: حدثنا حاتم بن أبي صغيرة. قال: حدثنا عبد الله بن أبي مليكة. ومسلم (٨/١٦٤) قال: حدثنا عبد الرحمن بن بشر بن الحكم العبدي. قال: حدثنا يحيي - يعني ابن سعيد القطان -. قال: حدثنا أبو يونس القشيري، قال: حدثنا ابن أبي مليكة.\nكلاهما - عبيد الله بن أبي زياد، وابن أبي مليكة - عن القاسم بن محمد، فذكره.\n(*) أخرجه أحمد (٦/٤٧) قال: حدثنا إسماعيل. قال: أخبرنا أيوب. وفي (٦/٩١) قال: حدثنا يونس. قال: حدثنا نافع. - يعني ابن عمر -. وفي (٦/١٠٨) قال: حدثنا سريج. قال: حدثنا نافع. وفي (٦/١٢٧) قال: حدثنا عبد الرزاق. قال: أخبرنا بكار، يعني ابن عبد الله بن وهب الصنعاني. فذكر حديثا. وفي (٦/٢٠٦) قال: حدثنا وكيع. قال: حدثنا عبد الجبار بن ورد. والبخاري (١/٣٧) قال: حدثنا سعيد بن أبي مريم. قال: أخبرنا نافع بن عمر الجمحي. وفي (٦/٢٠٧) و(٨/١٣٩) قال: حدثني عمرو بن علي. قال: حدثنا يحيى، عن عثمان بن الأسود. وفي (٦/٢٠٨) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد بن زيد. عن أيوب. وفي (٨/١٣٩) قال: حدثنا عبيد الله بن موسى، عن عثمان بن الأسود. ومسلم (٨/١٦٤) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن حجر. جميعا عن إسماعيل. قال أبو بكر: حدثنا ابن علية، عن أيوب. (ح) وحدثني أبو الربيع العتكي، وأبو كامل. قالا: حدثنا حماد بن زيد. قال: حدثنا أيوب. (ح) وحدثني عبد الرحمن بن بشر. قال: حدثني يحيى - وهو القطان -. عن عثمان بن الأسود. وأبو داود (٣٠٩٣) قال: حدثنا مسدد، قال: حدثنا يحيى. (ح) وحدثنا محمد بن بشار. قال: حدثنا عثمان بن عمر. عن أبي عامر الخزاز. والترمذي (٢٤٢٦ و٣٣٣٧) قال: حدثنا سويد بن نصر. قال: أخبرنا ابن المبارك. عن عثمان بن الأسود. وفي (٣٣٣٧) قال: حدثنا عبد بن حميد. قال: حدثنا عبيد الله بن موسى، عن عثمان بن الأسود. (ح) وحدثنا محمد بن أبان وغير واحد. قالوا: حدثنا عبد الوهاب الثقفي. عن أيوب. والنسائي في الكبرى «تحفة الأشراف» (١١/١٦٢٣١) عن زياد بن أيوب، عن إسماعيل بن علية، عن أيوب. وفي (١١/١٦٢٥٤) عن سويد بن نصر، عن ابن المبارك، عن عثمان بن الأسود. (ح) وعن يوسف بن عيسى، عن الفضل بن موسى، عن عثمان بن الأسود. وفي (١١/١٦٢٦١) عن العباس بن محمد، عن يونس بن محمد، عن نافع بن عمر.\nستتهم - أيوب، ونافع بن عمر، وبكار بن عبد الله، وعبد الجبار بن ورد، وعثمان بن الأسود، وأبو عامر الخزاز - عن عبد الله بن أبي مليكة، عن عائشة، فذكره.\nليس فيه: «القاسم بن محمد» .","vol":"10","page":432},{"text":"٧٩٦٣ - (ت) أنس بن مالك - ﵁ - أن النبيَّ - ﷺ- قال: «من حُوسِبَ عُذِّب» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٣٥) في التفسير، باب ومن سورة ﴿إذا السماء انشقت﴾، وهو حديث حسن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٣٨) قال: حدثنا محمد بن عبيد الهمداني، قال: حدثنا علي بن أبي بكر، عن همام، عن قتادة، فذكره.","vol":"10","page":434},{"text":"<span data-type=\"title\" id=toc-1757>نوع ثالث</span>\n٧٩٦٤ - (ت س) حريث بن قبيصة قال: «قدمتُ المدينةَ، فقلت: اللهم يسِّر لي جليسًا صالحًا، قال: فجلستُ إلى أبي هريرة - ﵁ - فقلت: إني سألتُ الله أن يرزقَني جليسًا صالحًا، فحدِّثني بحديث سمعته من رسولِ الله - ﷺ-، لعلَّ الله أن ينفعَني به، فقال: سمعتُ رسولَ الله - ﷺ- يقول: إنَّ أَولَ ما يُحاسَبُ به العبد يوم القيامة من عَمَلِهِ: صلاَتُهُ، فإن صَلَحتْ، فقد أفلح وأنجح، وإن فسدَتْ، فقد خاب وخسر، فإن انتقص من فريضته شيئًا، قال الربُّ ﵎: انظروا، هل لعبدي من تطوع؟ فيكمل بها ما انتقص من الفريضة، ثم يكون سائر عمله على ذلك» .\nوفي أخرى عن أبي هريرة بمعناه أخصر منه، أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (٤١٣) في الصلاة، باب ما جاء أن أول ما يحاسب به العبد يوم القيامة، الصلاة، والنسائي ١ / ٢٣٢ في الصلاة، باب المحاسبة على الصلاة، ورواه أيضًا أحمد في \" المسند \" ٥ / ٧٢ و٣٧٧، والحاكم ١ / ٢٦٣، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٤١٣) قال: حدثنا علي بن نصر بن علي الجهضمي، قال: حدثنا سهل بن حماد. والنسائي (١/٢٣٢) قال: أخبرنا أبو داود. قال: حدثنا هارون - هو ابن إسماعيل الخزاز -.\nكلاهما - سهل بن حماد، وهارون بن إسماعيل - قالا: حدثنا همام، عن قتادة، عن الحسن، عن حريث بن قبيصة، فذكره.","vol":"10","page":434},{"text":"٧٩٦٥ - (د) أنس بن حكيم الضبي: أنه خاف من زياد - أو ابن ⦗٤٣٥⦘ زياد - فأتى المدينةَ، فلقيَ أبا هريرة - ﵁ - قال: فنسبني، فانتسبت له قال: يا بُنيَّ، ألا أحدِّثكَ حديثًا؟ قال: قلتُ: بلى يرحمك الله - قال يونس: وأَحْسِبُه ذَكَرَه عن النبيِّ - ﷺ- قال: «إنَّ أولَ ما يُحاسَبُ الناس به يوم القيامة من أعمالهم: الصلاةُ، قال: يقول ربنا ﷿ لملائكته: انظروا في صلاة عبدي، أتَمَّها أم نقصَها؟ فإن كانت تامّة، كتبت له تامة، وإن كان انتقص منها شيئًا، قال: انظروا، هل لعبدي من تطوع؟ فإن كان له تطوع، قال: أتمُّوا لعبدي فريضته من تطوعه، ثم تُؤخذُ الأعمالُ على ذلك» .\nأخرجه أبو داود (١) .\n_________\n(١) رقم (٨٦٤) و(٨٦٥) في الصلاة، باب قول النبي ﷺ: \" كل صلاة لا يتمها صاحبها تتم من تطوعه \"، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٠) . وابن ماجة (١٤٢٥) قال: حدثنا أبو بكر بن أبي شيبة. ومحمد بن بشار.\nثلاثتهم - أحمد بن حنبل، وأبو بكر، ومحمد بن بشار - عن يزيد بن هارون، عن سفيان بن حسين، عن علي بن زيد، عن أنس بن حكيم الضبي، فذكره.\n(*) وأخرجه أحمد (٢/٤٢٥) . وأبو داود (٨٦٤) قال: حدثنا يعقوب بن إبراهيم.\nكلاهما - أحمد بن حنبل، ويعقوب - قالا: حدثنا إسماعيل. قال: أخبرنا يونس - يعني ابن عبيد -. عن الحسن، عن أنس بن حكيم الضبي، أنه خاف من زياد، أو ابن زياد، فأتى المدينة، فلقي أبا هريرة، فانتسبني فانتسبت له. فقال: يا فتى، ألا أحدثك حديثا لعل الله أن ينفعك به؟ قلت: بلى، رحمك الله. قال: إن أول ما يحاسب به الناس ... فذكره موقوفا.\nقال يونس: وأحسبه قد ذكر النبي -ﷺ-.\n(*) وأخرجه أحمد (٤/١٠٣) قال: حدثنا عفان. وأبو داود (٨٦٥) قال: حدثنا موسى بن إسماعيل. وابن ماجة (١٤٢٦) قال: حدثنا الحسن بن محمد بن الصباح. قال: حدثنا عفان.\nكلاهما - عفان، وموسى - قالا: حدثنا حماد، عن حميد، عن الحسن، عن رجل من بني سليط عن أبي هريرة، عن النبي -ﷺ- بنحوه.\nوفي رواية عفان: «عن رجل، عن أبي هريرة» .\n(*) وأخرجه أحمد (٤/١٠٣) قال: حدثنا حسن. قال: حدثنا حماد، عن حميد، عن الحسن، عن أبي هريرة، عن النبي -ﷺ- مثله. ليس فيه «عن رجل» .","vol":"10","page":434},{"text":"٧٩٦٦ - (د) تميم الداري - ﵁ -: عن رسولِ الله - ﷺ- بهذا المعنى قال: «ثم الزكاة مثل ذلك، ثم تؤخذ الأعمالُ على حسبِ ذلك» أخرجه أبو داود هكذا (١) .\n_________\n(١) رقم (٨٦٦) في الصلاة، باب قول النبي ﷺ: \" كل صلاة لا يتمها صاحبها تتم من تطوعه \"، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٠٣) قال: حدثنا عفان. والدارمي (١٣٦٢) قال: أخبرنا سليمان بن حرب. وأبو د اود (٨٦٦) قال: حدثنا موسى بن إسماعيل. وابن ماجة (١٤٢٦) قال: حدثنا أحمد بن سعيد الدارمي. قال: حدثنا سليمان بن حرب (ح) وحدثنا الحسن بن محمد الصباح، قال: حدثنا عفان.\nأربعتهم - حسن، وعفان، وسليمان، وموسى - عن حماد بن سلمة عن داود بن أبي هند، عن زرارة بن أوفى، فذكره.","vol":"10","page":435},{"text":"٧٩٦٧ - (ط) يحيى بن سعيد - ﵀ - قال بلغني: «أن أولَ ما ينظر فيه من عمل المرء: الصلاةُ، فإن قُبلت منه نُظِرَ فيما بقي من عمله، وإن لم ⦗٤٣٦⦘ تُقْبَل منه، لم ينظر في شيء من عمله» أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ١ / ١٧٣ في قصر الصلاة، باب جامع الصلاة، وإسناده منقطع، ولكن يشهد له معنى الحديث الذي قبله رقم (٧٩٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (٤٢٠) عن يحيى بن سعيد، فذكره بلاغا.\nوقال الزرقاني في «شرح الموطأ» (١/٥٠١): وقد روي معناه موقوفا من وجوه قاله أبو عمر.\nقلت: انظر أحاديث الباب.","vol":"10","page":435},{"text":"٧٩٦٨ - (خ م ت س) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «أولُ ما يُقضَى بين الناس يوم القيامة في الدماء» أخرجه البخاري ومسلم والترمذي والنسائي.\nوللنسائي: أنَّ رسولَ الله - ﷺ- قال: «أوَّلُ ما يحاسبُ عليه العبد: الصلاةُ، وأولُ ما يُقْضَى بين الناس: في الدماءِ» (١) .\n_________\n(١) رواه البخاري ١٢ / ١٦٦ في الديات في فاتحته، وفي الرقاق، باب القصاص يوم القيامة، ومسلم رقم (١٦٧٨) في القسامة، باب المجازاة بالدماء في الآخرة، والترمذي رقم (١٣٩٦) في الديات، باب الحكم في الدماء، والنسائي ٧ / ٨٣ في تحريم الدم، باب تعظيم الدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٣٨٨) (٣٦٧٤) قال: حدثنا محمد بن عبيد. وفي (١/٤٤٠) (٤٢٠٠) و(١/٤٤٢) (٤٢١٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٤٤٢) (٤٢١٣) قال: حدثنا وكيع. وحميد الرؤاسي. والبخاري (٨/١٣٨) قال: حدثنا عمر بن حفص، قال: حدثنا أبي. وفي (٩/٣) قال: حدثنا عبيد الله بن موسى. ومسلم (٥/١٠٧) قال: حدثنا عثمان بن أبي شيبة،وإسحاق بن إبراهيم، ومحمد بن عبد الله بن نمير، جميعا عن وكيع (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان، ووكيع. (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثني يحيى بن حبيب، قال: حدثنا خالد - يعني ابن الحارث - (ح) وحدثني بشر بن خالد، قال: حدثنا محمد بن جعفر (ح) وحدثنا ابن المثنى، وابن بشار، قالا: حدثنا ابن أبي عدي، كلهم عن شعبة. وابن ماجة (٢٦١٥) قال: حدثنا محمد بن عبد الله بن نمير، وعلي بن محمد، ومحمد بن بشار، قالوا: حدثنا وكيع. والترمذي (١٣٩٦) قال: حدثنا محمود بن غيلان، قال: حدثنا وهب بن جرير، قال: حدثنا شعبة. وفي (١٣٩٧) قال: حدثنا أبو كريب، قال: حدثنا وكيع. والنسائي (٧/٨٣) قال: أخبرنا محمد بن عبد الأعلى، عن خالد، قال: حدثنا شعبة. وفي الكبرى «تحفة الأشراف» (٩٢٤٦) عن ابن بشار، عن أبي عامر العقدي، عن سفيان.\nثمانيتهم - محمد بن عبيد، وشعبة، ووكيع، وحميد الرؤاسي، وحفص بن غياث، وعبيد الله بن موسى، وعبدة بن سليمان، وسفيان - عن الأعمش.\n٢ - وأخرجه ابن ماجة (٢٦١٧) قال: حدثنا سعيد بن يحيى بن الأزهر الواسطي. والنسائي (٧/٨٣) قال: أخبرنا سريع بن عبد الله الواسطي الخصي. كلاهما - سعيد، وسريع - قالا: حدثنا إسحاق بن يوسف الأزرق، عن شريك، عن عاصم.\nكلاهما - الأعمش، وعاصم بن بهدلة - عن شقيق أبي وائل، فذكره.\n(*) لفظ رواية سريع بن عبد الله الواسطي الخصي: «أول ما يحاسب به العبد الصلاة، وأول ما يقضى بين الناس في الدماء.\n(*) صرح الأعمش بالسماع في رواية شعبة عند أحمد، ورواية حميد الرؤاسي عنده، ورواية حفص بن غياث عند البخاري.\n(*) أخرجه النسائي (٧/٨٣) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو داود،عن سفيان. وفي (٧/٨٤) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو معاوية.\nكلاهما - سفيان، وأبو معاوية - عن الأعمش، عن شقيق أبي وائل، عن عبد الله، فذكره موقوفا.\n(*) وأخرجه النسائي (٧/٨٣) قال: أخبرنا أحمد بن حفص، قال: حدثني أبي. قال: حدثني إبراهيم بن طهمان، عن الأعمش، عن شقيق، ثم ذكر كلمة معناها: عن عمرو بن شرحبيل، عن عبد الله. قال: أول ما يقضى بين الناس، يوم القيامة، في الدماء» «موقوف» .\n(*) وأخرجه النسائي (٧/٨٤) قال: أخبرنا أحمد بن حرب. قال: حدثنا أبو معاوية، عن الأعمش، عن أبي وائل، عن عمرو بن شرحبيل، قال: قال رسول الله -ﷺ-: «أول ما يقضى فيه بين الناس يوم القيامة في الدماء» «مرسل» .","vol":"10","page":436},{"text":"<span data-type=\"title\" id=toc-1758>نوع رابع</span>\n٧٩٦٩ - (ت) أبو برزة [الأسلمي] ﵁: أنَّ رسولَ الله - ﷺ- قال: «لا تزولُ قدَمَا عبد يومَ القيامة، حتى يُسألَ عن أربع (١): عن عُمُره فيما أفناه؟ وعن عِلْمِهِ ما عمِل به؟ وعن ماله من أين اكتسبه وفيم أنفقه؟ وعن جسمه فيما أبلاه؟» أخرجه الترمذي (٢) .\n_________\n(١) جملة \" عن أربع \" ليست في نسخ الترمذي المطبوعة.\n(٢) رقم (٢٤١٩) في صفة القيامة، باب رقم (١)، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٥٤٣) والترمذي (٢٤١٧) . قال: حدثنا عبد الله بن عبد الرحمن - الدارمي - قال: أخبرنا الأسود بن عامر، قال: حدثنا أبو بكر بن عياش، عن الأعمش عن سعيد بن عبد الله بن جريج، فذكره.","vol":"10","page":436},{"text":"٧٩٧٠ - (ت) عبد الله بن مسعود - ﵁ - أن النبيَّ - ﷺ ⦗٤٣٧⦘ قال: «لا تزول قدمَا ابنِ آدمَ يومَ القيامة من عند ربه، حتى يُسألَ عن خمس: عن عمُره فيما أفناه؟ وعن شبابه فيما أبلاه؟ وعن ماله من أين اكتسبه، وفيم أنفقه، وماذا عمل فيما علم؟» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤١٨) في صفة القيامة، باب رقم (١)، وهو حديث حسن، يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤١٦) قال: حدثنا حميد بن مسعدة، قال: حدثنا حصين بن نمير أبو محصن، قال: حدثنا حسين بن قيس الرحبي، قال: حدثنا عطاء بن أبي رباح، عن ابن عمر، فذكره.\n(*) قال الترمذي: هذا حديث غريب، لا نعرفه من حديث ابن مسعود، عن النبي -ﷺ- إلا من حديث الحسين بن قيس. وحسين بن قيس يضعف في الحديث من قبل حفظه.","vol":"10","page":436},{"text":"٧٩٧١ - (ت) أنس بن مالك - ﵁ - أن النبيَّ - ﷺ- قال: «يُجاءُ بابن آدم يوم القيامة كأنه بَذَج، فيوقَفُ بين يدي الله تعالى، فيقول الله تعالى: أعطيتك وخوَّلتُك، وأنعمتُ عليك، فماذا صنعتَ؟ فيقول: يا رب، جمعتُه وثمرتُه، وتركتُه أكثر ما كان، فارجعني آتِكَ به، فيقول له: أرني ما قدَّمْتَ، فيقول: ربِّ جمعتُه [وثمَّرتُه] وتركتُه أكثر ما كان، فارجعني آتكَ به، فإذا عبدٌ لم يُقدِّم خيرًا، فيُمضَى به إلى النار» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بذج) البَذَجُ: كلمة فارسية، تكلمت بها العرب، وهو أضعف ما يكون من الحملانِ، يجمع على بَذَجان.\n_________\n(١) رقم (٢٤٢٩) في صفة القيامة، باب رقم (٧)، وإسناده ضعيف، ولكن يشهد له معنى الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٢٧) قال: حدثنا سويد بن نصر، قال: أخبرنا ابن المبارك، قال: أخبرنا إسماعيل بن مسلم، عن الحسن، وقتادة، فذكراه.","vol":"10","page":437},{"text":"٧٩٧٢ - (ت) أبو سعيد الخدري، وأبو هريرة - ﵄- قالا: قال رسولُ الله - ﷺ-: «يؤتَى بالعبد يوم القيامة، فيقول له: ألم أجعل لك ⦗٤٣٨⦘ سمعًا وبصرًا ومالًا وولدًا؟ وسخَّرتُ لك الأنعام والحرْث؟ وتركتك ترْأسُ وتربَعُ؟ فكنتَ تظنُّ أنَّك مُلاقِيَّ يومَكَ هذا؟ فيقول: لا، فيقول له: اليومَ أنساكَ كما نسيتني» أخرجه الترمذي، وقال: معنى قوله: «اليوم أنساك كما نسيتني» اليوم أتركك في العذاب (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ترأس) الترؤس: التقدُّم على القوم وأن يصير رئيسهم.\n(وتربع) أي: تأخذ المرباع، وهو ما يأخذه رئيس الجيش لنفسه من المغانم وهو ربعها، وقد روي «ترتع» بتاءين من التنعم والرتع، يقال: رتعتِ الإبل، وأرتَعَها صاحبها: إذا كانت في موضعٍ خَصيب.\n_________\n(١) رواه الترمذي رقم (٢٤٣٠) في صفة القيامة، باب رقم (٧)، وإسناده حسن، وقال الترمذي: هذا حديث صحيح غريب. أقول: وهو بمعنى حديث مسلم الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٢٨) قال: حدثنا عبد الله بن محمد الزهري البصري، قال: حدثنا مالك بن سعيد أبو محمد التميمي الكوفي، قال: حدثنا الأعمش، عن أبي صالح، فذكره.","vol":"10","page":437},{"text":"٧٩٧٣ - (م) أبو هريرة - ﵁ - قال: قالوا: «يا رسولَ الله هل نرى ربَّنا يوم القيامة؟ فقال: هل تُضارُّونَ في رؤية الشمس في الظهيرة ليست في سحابة؟ قالوا: لا، قال: فهل تضارُّونَ في رؤية القمر ليلة البدر ليس في سحابة؟ قالوا: لا، قال: فوالذي نفسي بيده لا تضارُّونَ في رؤية ربِّكم إلا كما تضارُّونَ في رؤية أحدهما، فيَلقى العبدُ ربَّه، فيقول: أيْ فُل، ألمْ أكرِمْك وأسَوِّدَك وأُزوِّجكَ، وأُسَخِّرْ لك الخيْلَ والإبلَ، وأذْرَكَ ترْأس ⦗٤٣٩⦘ وترْبَعُ؟ فيقول: بلى يا رب، فيقول: أظننتَ أنك ملاقيَّ؟ فيقول: لا، فيقول: فإني أنساك كما نسيتني، ثم يلقى الثاني، فيقول: أي فُل: ألم أُكرِمْك وأسوِّدكَ وأُزوجك، وأُسِّخرْ لك الخيل والإبل؟ وأَذرَك ترأسُ وتربعُ؟ فيقول: بلى يا رب، فيقول: أظننت أنك ملاقيَّ؟ فيقول: لا، فيقول: فإني أنساك كما نسيتني، ثم يلقى الثالث، فيقول: أي فل، ألم أُكرمْكَ، وأسَوِّدْك، وأُزَوِّجْكَ، وأسخِّر لك الخيل والإبلَ، وأذَرَك تَرْأسُ وتَرْبَعُ؟ فيقول: بلى يا رب فيقول: أظننت أنك ملاقيَّ؟ فيقول: أي رب: آمنتُ بك وبكتابك وبرسلك، وصلَّيتُ وصمتُ وتصدَّقتُ، ويثني بخير ما استطاع، فيقول: هاهنا إذن، ثم يقول: الآن نبعثُ شاهدًا عليك، فيتفكر في نفسه: من ذا الذي يشهد عليه؟ فيُختم على فيه، ويقال لفخذه: انطقي، فتنطِق فخذه ولحمه وعظامه بعمله، وذلك ليُعذَر من نفسه، وذلك المنافق ذلك الذي يسخَطُ الله عليه» أخرجه مسلم (١) .\nوهذا الحديث هو الحديث الذي قبله، إلا أنه أطول منه، وذلك عن أبي هريرة وأبي سعيد، وهذا عن أبي هريرة وحدَه، فلذلك أفردناه.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُضارون) روي بتخفيف الراء من الضير، يقال: ضاره يضيره: ⦗٤٤٠⦘ إذا ضرَّه، وروي بتشديد الراء، من المضارَّة، يقال: ضارَّه يضارُّه، مثل ضرَّه يضرُّه، والمعنى فيهما سواء، أي: لا يُضايق بعضكم بعضًا في رؤيته، ولا ينازعه ولا يخالفه، بل يكونون متفقين في رؤيته، وقال الجوهري: يقال: أضرني فلان: إذا دنا مِنِّي دُنوًّا شديدًا، وفي الحديث: «لا تضارون في رؤيته» وبعضهم يقول: لا تَضارون، بفتح التاء، أي: لا تضامُّون، فيكون من الانضمام عنده والازدحام، على ما ذهب إليه من تفسيره بالقرب والدنو، أي: لا يقرب بعضكم من بعض فتزدحمون.\n(الظهيرة): شدة الحر وقت الظهر.\n(أيْ فُل) منقوص من فلان، كأنه قال: يا فلان، قال الجوهري: حذفت الألف والنون بغير ترخيم، ولو كان ترخيمًا لقال: يا فلا، وقال الأزهري: ليست ترخيم فلان، ولكنها كلمة على حدة، فبنو أسدٍ يوقعونها على الواحد والاثنين والجمع والمؤنث بلفظ واحد، وغيرهم يثني ويجمع ويؤنث.\n(أُسَوِّدْك) سوَّدْت الرجل: إذا جعلته سيِّدًا في قومه.\n(أذَرْك) أي: أتركك.\n_________\n(١) رقم (٢٩٦٨) في الزهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٧٨) قال: حدثنا سفيان. قال: حدثنا سهيل بن أبي صالح. وأحمد (٢/٣٨٩) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا مصعب بن محمد بن شرحبيل. وفي (٢/٤٩٢) قال: حدثنا بهز وعفان. قالا: حدثنا حماد. قال عفان في حديثه: أخبرنا إسحاق بن عبد الله. ومسلم (٨/٢١٦) قال: حدثنا محمد بن أبي عمر. قال: حدثنا سفيان، عن سهيل ابن أبي صالح. وأبو داود (٤٧٣٠) قال: حدثنا إسحاق بن إسماعيل. قال: حدثنا سفيان، عن سهيل ابن أبي صالح. وابن ماجة (١٧٨) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا يحيى بن عيسى الرملي، عن الأعمش. والترمذي (٢٥٥٤) قال: حدثنا محمد بن طريف الكوفي. قال: حدثنا جابر بن نوح الحماني، عن الأعمش.\nأربعتهم - سهيل، ومصعب بن محمد، وإسحاق بن عبد الله، والأعمش - عن أبي صالح، فذكره.\n(*) الروايات جاءت مطولة ومختصرة.","vol":"10","page":438},{"text":"<span data-type=\"title\" id=toc-1759>نوع خامس</span>\n٧٩٧٤ - (خ م ت) سعيد بن المسيب، وعطاء بن يزيد الليثي أنَّ أبا ⦗٤٤١⦘ هريرة أخبرهما: «أنَّ الناس قالوا: يا رسولَ الله، هل نرى ربَّنا يوم القيامة؟ قال: هل تمارون في القمر ليلة البدر ليس دونه سَحاب؟ قالوا: لا يا رسولَ الله، قال: فهل تمارون في الشمس ليس دونها سحاب؟ قالوا: لا، قال: فإنكم ترونه كذلك، يُحشَر الناس يوم القيامة، فيقول: من كان يعْبُدُ شيئًا فليتّبع، فمنهم منْ يتبع الشمس، ومنهم من يتَّبع القمر، ومنهم من يتبع الطواغيت، وتبقى هذه الأمَّةُ فيها منافقوها، فيأتيهم الله، فيقول: أنا ربُّكم، فيقولون: هذا مكانُنا حتى يأتينا ربُّنا، فإذا جاء ربُّنا عرفناه، فيأتيهم الله فيقول: أنا ربُكم، فيقولون: أنت ربُّنا؟ فيدعوهم، ويضرب الصراط بين ظهراني جهنم، فأكون أولَ من يجُوزُ من الرُّسلِ بأُمّته، ولا يتكلّم يومئذ أحد إلا الرُّسلُ، وكلام الرُّسُلِ يومئذ: اللهم سلّم سَلّم، وفي جهنم كلاليب، مثل شوكِ السَّعدان، هل رأيتم شوك السعدان؟ قالوا: نعم، قال: فإنها مثلُ شَوك السعدان، غير أنه لا يعلم قدْرَ عِظَمِها إلا الله تعالى، تخطَفُ الناس بأعمالهم، فمنهم من يُوبَق بعمله، ومنهم يُخَرْدَلُ، ثم ينجو، حتى إذا أراد الله رحمة من أراد من أهل النار - وفي رواية: فمنهم المؤمن بقي بعمله، ومنهم المجازى حتى يُنَجَّى - حتى إذا فرغ الله من القضاء بين العباد، وأراد أن يُخرج برحمته من أراد من أهل النار، أمر الملائكة أن يخرجوا من كان يعبد الله، فيخرجونهم، ويعرفونهم بآثار السجود، وحرَّم الله على النار أن تأكل أثر ⦗٤٤٢⦘ السجود، فيُخرجون من النار، [فكلُّ ابن آدمَ تأكله النار، إلا أثر السجود، فيخرجون من النار] قد امتُحِشُوا، فيُصَبُّ عليهم ماء الحياة، فيَنْبتُون كما تَنْبُتُ الحبَّةُ في حَميل السيل، ثم يَفرُغ الله من القصاص (١) بين العباد، ويبقى رجل بين الجنة والنار، وهو آخر أهلِ النار دخولًا الجنة - مقبلٌ (٢) بوجهه قِبَل النار، فيقول: يا ربِّ، اصرف وجهي عن النار، قد قشَبني ريحُها، وأحرقني ذَكاها [فيدعو الله بما شاءَ أن يدعوه] فيقول: هل عسيتَ إن أفعل ذلك أن تسألَ غير ذلك؟ فيقول: لا وعِزَّتِكَ، فيعطي الله ما شاءَ الله من عهد وميثاق، فيصرفُ الله وجهه عن النار، فإذا أقبل بوجهه على الجنة، ورأى بهْجَتها، سكتَ ما شاء الله أن يسكت، ثم قال: يا ربِّ، قدِّمني عند باب الجنة، فيقول الله له: أليس قد أعطيتَ العهود والمواثيق (٣) أن لا تسألَ غير الذي كنتَ سألتَ؟ فيقول: يا رب لا أكون أشقى خلْقكَ، فيقول: فما عَسيتَ إن أعطيْتَ ذلك أن تسأل غيره؟ فيقول: لا وعِزَّتِكَ، لا أسألك غير هذا، فيعطي ربَّه ما شاء من عهد وميثاق، فيقدِّمه إلى باب الجنة، فإذا بلغ بابها، رأى زهرتها وما فيها من النُّضْرة والسُّرور.\n- وفي رواية: فإذا قام إلى باب الجنة انفهَقتْ له الجنة، فرأى ما فيها من الحبرة والسرور، فسكت ما شاء الله أن يسكتَ، - فيقول: يا رب ⦗٤٤٣⦘ أدخلني الجنة، فيقول الله: ويحك! يا ابنَ آدم ما أغْدَرَكَ؟ أليس قد أعطيت العهود أن لا تسأل غير الذي قد أُعطيت؟ فيقول: يا رب، لا تجعلني أشقى خلْقِكَ، فيضحك الله منه، ثم يأذنُ له في دخول الجنة، فيقول: تمَنَّ: فيتمنى، حتى إذا انقطع أمنيتُهُ، قال الله تعالى: تمَّن من كذا وكذا - يُذكِّره ربُّه - حتى إذا انتهت به الأماني قال الله: لك ذلك ومثله معه» .\nقال أبو سعيد الخدري لأبي هريرة ﵄: إنَّ رسولَ الله - ﷺ- قال: «قال الله: لَكَ ذلك وعشرة أمثاله» قال أبو هريرة: لم أحْفَظْ من رسولِ الله - ﷺ- إلا قوله «لك ذلك ومثله معه» قال أبو سعيد: إني سمعتُ رسولَ الله - ﷺ- يقول: لك ذلك وعشرة أمثاله، قال أبو هريرة: وذلك الرجل آخرُ أهل النار دخولًا الجنة.\nأخرجه البخاري، وأخرجه مسلم عن عطاء بن يزيد.\nوأخرجه عن عطاء وابن المسيب، وقال: قال أبو هريرة: «إنَّ الناس قالوا للنبيِّ - ﷺ-: يا رسولَ الله، هل نرى ربَّنا يوم القيامة؟ ...» وساق الحديث بمثله، هكذا قال مسلم، ولم يذكر لفظه، وأخرجه البخاري عن عطاء وحده بنحوه.\nوأخرجه الترمذي عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة أخصر من هذا: «أن رسولَ الله - ﷺ- قال: يجْمعُ الله الناس يوم القيامة ⦗٤٤٤⦘ في صعيد واحد، ثم يطَّلع عليهم ربّ العالمين، فيقول: ألا لِيَتْبَع كلُّ إنسان ما كان يعبُدُ، فيتمثل لصاحب الصليب صليبه، ولصاحب التصاوير تصاويره، ولصاحب النار ناره، فيتَّبعون ما كانوا يعبدون، ويبقى المسلمون، فيطَّلع عليهم ربُّ العالمين، فيقول: ألا تتَّبِعون الناس؟ فيقولون: نعوذ بالله منك [نعوذ بالله منك] الله ربُّنا، وهذا مكاننا حتى نرى ربَّنا، وهو يأمرهم ويُثَبِّتهم، [ثم يتوارى ثم يطلع، فيقول: ألا تتبعون الناس؟ فيقولون: نعوذ بالله منك نعوذ بالله منك، الله ربُّنا وهذا مكاننا حتى نرى ربّنا، وهو يأمرهم ويثبِّتُهم] قالوا: وهل نراه يا رسولَ الله؟ قال: وهل تضارون في رؤية القمر ليلة البدر؟ قالوا: لا يا رسول الله، قال: فإنَّكم لا تضارُّون في رؤيته تلك الساعة، ثم يتوارَى، ثم يطلع، فيعرِّفهم نفسه، ثم يقول: أنا ربكم فاتَّبعوني فيقوم المسلمون، ويوضع الصراط، فيُمرُّ عليه مثل جياد الخيل والركاب وقولهم عليه: سَلّم سلم، ويبقى أهل النار، فيطرح منهم فيها فوج، فيقال: هل امتلأتِ؟ فتقول: هل من مزيد؟ [ثم يُطرح فيها فوج، فيقال: هل امتلأتِ؟ فتقول: هل من مزيد]؟ حتى إذا أُوعِبُوا فيها وضع الرحمن قدمه فيها، وأزْويَ بعضُها إلى بعض، ثم قال: قط، قالت: قَطٍ قَطٍ، فإذا دخلَ أهلُ الجنةِ الجنة، وأهلُ النارِ النارَ: أُتي بالموتِ مُلَبَّبًا، فيوقَف على السور الذي بين أهل الجنة وأهل النار، ثم يقال: يا أهل الجنة، فيطلعون خائفين، ثم يقال: يا أهل النار، فيطلعون مستبشرين، يرجون الشفاعة، ⦗٤٤٥⦘ فيقال لأهل الجنة و[أهل] النار: هل تعرفون هذا؟ فيقولون - هؤلاء وهؤلاء - قد عرفناه، هو الموت الذي وُكّلَ بنا، فيُضجَع، فيُضجَع، فيذبح ذبحًا على السور، ثم يقال لهم: يا أهل الجنة، خلودٌ لا موتَ، ويا أهل النار، خلودٌ لا موتَ» .\nوأخرج النسائي منه طرفًا من وسطه، وهو قوله: «فتأتي الملائكةُ فتشفع ويشفع الرسل، وذكَرَ الصراط، فقال رسولُ الله - ﷺ-: فأكون أول من يجيز، فإذا فرغ الله من القضاء بين خلقه، وأخرج من النار مَنْ يريد أن يخرج، أمرَ الله الملائكة والرسل أن تشفَعَ، فيشفعون بعلاماتهم، إنَّ النار تأكل كلَّ شيء من بني آدم إلا موضع السجود، فيصب عليهم ماءُ الحياة، فينبتون كما تنبت الحِبة في السيل» هذا القدر أخرج منه النسائي، ولقلة ما أخرج منه لم نُثبت له علامة، على أن رواية الترمذي أيضًا مباينة لرواية البخاري ومسلم، فإن فيها زيادة ليست فيها، ونقصًا هو فيها، ولو أُفرِدَتْ عنها لجاز (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السعدان): نبت ذو شوك معقف من مراعي الإبل الجيدة.\n(يوبق) أوبقتْه الذنوب، أي: أهلكته. ⦗٤٤٦⦘\n(يخردل) المخردل: المرمي المصروع، وقيل: هو المقطّع، والمعنى أنه تقطعه كلاليب الصراط، حتى يقع في النار.\n(امتحشوا) الامتحاش: الاحتراق، وقيل: هو أن تُذهِبَ النارُ الجلد، وتبدي العظم.\n(الحِبَّة) بكسر الحاء: البزورات، وبفتحها: كالحنطة والشعير.\n(حميل السيل): الزبد وما يلقيه على شاطئه، وهو فَعيل بمعنى مفعول.\n(قَشَبني ريحها): آذاني، والقشب: السّم، والقشيب: المسموم، فكأنه قال: قد سَمَّني ريحها.\n(ذكاها) ذكا النار: مفتوح الأول مقصورًا: اشتعالها ولهبها.\n(الزهرة): الحسن والنضارة والبهجة.\n(انفهقت) أي: انفتحت واتسعت.\n(الحبرة): السرور والنعمة.\n(زويت) الشيء إلى الشيء: ضممت بعضه إلى بعض، وجمعته إليه.\n(قط قط) بمعنى حسبي وكفاني.\n(ملبَّبًا) كأنه أخذ بتلابيبه، وهو استعارة، والأخذ بالتلابيب: أن يجمع على الإنسان ثوبه، ويأخذ بمقدَّمه فيجرُّ به.\n_________\n(١) في نسخ البخاري ومسلم المطبوعة: القضاء.\n(٢) في نسخ البخاري المطبوعة: مقبلًا.\n(٣) في الأصل: والميثاق.\n(٤) رواه البخاري ١١ / ٣٨٧ - ٤٠٣ في الرقاق، باب الصراط جسر جهنم، وفي صفة الصلاة، باب فضل السجود، وفي التوحيد، باب قول الله تعالى: ﴿وجوه يومئذ ناضرة. إلى ربها ناظرة﴾، ومسلم رقم (١٨٢) في الإيمان، باب معرفة طريق الرؤية، والترمذي رقم (٢٥٦٠) في صفة الجنة، باب ما جاء في خلود أهل الجنة وأهل النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (٢٨٠٤) . والبخاري (١/٢٠٤) و(٨/١٤٦) . ومسلم (١/١١٤) قال: حدثنا عبد الله بن عبد الرحمن الدارمي.\nكلاهما - عبد الله بن عبد الرحمن الدارمي، ومحمد بن إسماعيل البخاري - عن أبي اليمان، الحكم بن نافع، قال: أخبرنا شعيب، عن الزهري، قال: أخبرني سعيد بن المسيب وعطاء بن يزيد الليثي، فذكراه.\n(*) أخرجه أحمد (٢/٧٧٥ و٥٣٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٢٩٣) قال: حدثنا سليمان بن داود الهاشمي. قال: أخبرنا إبراهيم بن سعد. (ح) وأبو كامل. قال: حدثنا إبراهيم ابن سعد. والبخاري (٨/١٤٧) قال: حدثني محمود. قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٩/١٥٦) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد. ومسلم (١/١١٢) قال: حدثني زهير بن حرب. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا أبي. وابن ماجة (٤٣٢٦) قال: حدثنا محمد بن عبادة الواسطي. قال: حدثنا يعقوب بن محمد الزهري. قال: حدثنا إبراهيم بن سعد. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٢١٣) عن عيسى بن حماد، عن ليث، عن إبراهيم ابن سعد. (ح) وعن محمد بن عبد الأعلى، عن محمد بن ثور، عن معمر.\nكلاهما - معمر بن راشد، وإبراهيم بن سعد - عن ابن شهاب الزهري، عن عطاء بن يزيد الليثي، عن أبي هريرة، فذكره. ليس فيه «سعيد بن المسيب» .\n(*) وأخرجه النسائي (٢/٢٢٩) . وفي الكبرى (٦٣٩) قال: أخبرنا محمد بن سليمان لوين بالمصيصة، عن حماد بن زيد، عن معمر، والنعمان بن راشد، عن الزهري، عن عطاء بن يزيد، قال: كنت جالسا إلى أبي هريرة وأبي سعيد، فحدث أحدهما حديث الشفاعة والآخر منصت ... فذكر الحديث مختصرا.\n(*) وأخرجه النسائي في الكبرى «الورقة ١٠٢» قال: أخبرنا عمرو بن يزيد. قال: حدثنا سيف بن عبيد الله قال: وكان ثقة عن سلمة بن عيار، عن سعيد بن عبد العزيز، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، فذكره. ليس فيه «عطاء بن يزيد» وهو مختصر على بداية الحديث.\nأما رواية الترمذي عن العلاء بن عبد الرحمن، عن أبيه فقد أخرجها أحمد (٢/٣٦٨) قال: حدثنا هيثم. قال: حدثنا حفص بن ميسرة. (ح) وحدثنا قتيبة. قال: حدثنا عبد العزيز. والترمذي (٢٥٥٧) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٠٥٥) عن قتيبة، عن عبد العزيز بن محمد.\nكلاهما - حفص بن ميسرة، وعبد العزيز بن محمد - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"10","page":440},{"text":"٧٩٧٥ - (خ م س) أبو سعيد الخدري﵁ - قال: إن ⦗٤٤٧⦘ ناسًا في زمن رسولِ الله - ﷺ- وفي رواية: قال قلنا - يا رسولَ الله، هل نرى ربَّنا يوم القيامة؟ قال رسولُ الله - ﷺ-: نعم، فهل تضارُّون في رؤية الشمس بالظهيرة صَحْوًا ليس معها سحاب؟ وهل تضارُّونَ في رؤية القمر ليلة البدر صَحوًا ليس فيها سحاب؟ قالوا: لا، يا رسولَ الله، قال: فما تضارُّون في رؤية الله تعالى يوم القيامة إلا كما تضارُّون في رؤية أحدهما، إذا كان يومُ القيامة أذَّن مؤذِّن: لِتَتَّبعْ كلُّ أُمَّة ما كانت تعبد، فلا يبقى أحد كان يعبُدُ غير الله - من الأصنام والأنصاب - إلا يتساقطون في النار، حتى إذا لم يبقَ إلا من كان يعبد الله مِنْ بَرٍّ وفاجر، وغُبَّرِ أهل الكتاب، فيُدَعى اليهودُ، فيقال لهم: ما كنتم تعبدون؟ قالوا: كنا نعبد عُزَيرًا ابنَ الله، فيقال: كذبتم، ما اتخذَ الله من صاحبة ولا ولد، فماذا تبغون؟ قالوا: عطِشْنا يا ربَّنا فاسْقِنا، فيشار إليهم: ألا ترِدُونَ؟ فيُحْشَرون إلى النار كأنها سراب يحْطِم بعضها بعضًا، فيتساقطون في النَّار، ثم يُدعى النَّصارى، فيقال لهم: ما كنتم تعبدون؟ قالوا: كنَّا نعبد المسيح ابن الله، فيقال لهم: كذبتم، ما اتَّخذ الله من صاحبة ولا ولد، فماذا تبغون؟ فيقولون: عَطِشْنا يا ربَّنا فاسقنا، فيشار إليهم: ألا ترِدُونَ؟ فيُحْشَرون إلى جهنَّم كأنَّها سرَاب يحطِم بعضُها بعضًا، فيتساقطون في النار، حتى إذا لم يبق إلا من كان يعبد الله من برٍّ وفاجر، أتاهم الله في أدنى صورة من التي رَأوْها فيها، قال: فما تنظرون؟ تَتْبَعُ كلُّ أُمَّة ⦗٤٤٨⦘ ما كانت تعبد، قالوا: يا ربَّنا، فارقْنا الناس في الدنيا أفقرَ ما كُنَّا إليهم، ولم نصاحبهم، فيقول: أنا ربُّكم، فيقولون: نعوذ بالله منك، لا نُشرك بالله شيئًا - مرتين أو ثلاثًا - حتى إنَّ بعضهم ليكاد أن ينقلب، فيقول: هل بينكم وبينه آية فتعرفونه بها؟ فيقولون: نعم، فَيُكشَفُ عن ساق، فلا يبقى من كان يسجدُ لله من تلقاء نفسه إلا أذِن الله لهُ بالسجود، ولا يبقى من كان يسجد الله اتقاء ورياء، إلا جعل الله ظهره طبقة واحدة، كلما أراد أن يسجدَ خرَّ على قفاه، ثم يرفعون رؤوسهم وقد تحوَّل في صورته التي رأوه فيها أولَ مرة، فقال: أنا ربكُم، فيقولون: أنتَ ربُّنا، ثم يُضْرَبُ الجِسْرُ على جهنم، وتحل الشفاعة، ويقولون: اللهم سَلمْ سلمْ، قيل: يا رسولَ الله، وما الجِسْرُ؟ قال: دَحضٌ مَزِلَّة، فيه خطاطيف وكلاليبُ وحَسَكة تكون بِنَجد، فيها شُوَيْكة، يقال لها: السعدان، فيمرُّ المؤمنون كطرف العين، وكالبرق والريح، وكالطير، وكأجاويد الخيل والركاب، فناجٍ مسلَّم [ومخدوش مُرْسَل، ومَكْدوس في نار جهنم، حتى إذا خَلَصَ المؤمنون من النار، فوالذي نفسي بيده، ما من أحد منكم بأشدَّ مناشدةً لله في استيفاء (١) الحق من المؤمنين يوم القيامة لإخوانهم الذين في النَّار - وفي رواية: فما أنتم بأشد مناشدة في الحق قد تبين لكم من المؤمنين يومئذ للجبار، إذا رأَوّا أنَّهم قد نجوا في إخوانهم - فيقولون: ربَّنا كانوا يصومون معنا، ويصلُّون ويحجُّون، فيقال ⦗٤٤٩⦘ لهم: أخرجوا من عَرَفتم، فتحرم صورُهم على النّار، فيخرِجون خلقًا كثيرًا قد أخذت النارُ إلى نصف ساقه، وإلى ركبتيه، ثم يقولون: ربّنا ما بقي فيها أحد ممن أمرتنا به، فيقول: ارجعوا، فمن وجدتم في قلبه مثقال دينار من خير فأخرجوه، فيُخرِجون خلقًا كثيرًا، ثم يقولون: ربَّنا، لم نَذَرْ فيها أحدًا ممن أمرتنا، ثم يقول: ارجعوا، فمن وجدتم في قلبه مثقال نصف دينار من خير فأخرجوه، فيُخرجون خلقًا كثيرًا، ثم يقولون: ربَّنا لم نَذَر فيها ممن أمرتنا أحدًا، ثم يقول: ارجعوا فمن وجدتم في قلبه مثقالَ ذرَّة من خيْر فأَخرجوه، فَيخْرِجونَ خلقًا كثيرًا، ثم يقولون: رَبَّنا لم نَذَرْ فيها خيرًا - وكان أبو سعيد يقول: إن لم تُصدِّقوني بهذا الحديث فاقرؤوا إن شئتم ﴿إنَّ الله لا يَظْلِمُ مِثْقال ذرَّة وإن تَكُ حسنةً يُضَاعِفْهَا ويُؤتِ من لَدُنْهُ أجرًا عظيمًا﴾ [النساء: ٤٠]- فيقول الله ﷿: شفعَتِ الملائكة، وشفعَ النبيون، [وشفعَ المؤمنون]، ولم يبق إلا أرحم الراحمين، فيقبضُ قبضة من النار، فيُخرج منها قومًا لم يعْمَلُوا خيرًا قط، قد عادوا حُممًا، فيلقيهم الله في نهر في أفواه الجنة، يقال له: نهر الحياة، فيخرجون كما تخرجُ الحبَّةُ في حميل السَّيل، ألا ترَونها تكون إلى الحجَر أو إلى الشجر، ما يكون إلى الشمس أُصَيْفِرُ وأُخَيْضرُ، وما يكون منها إلى الظل، يكون أبيضَ؟ فقالوا: يا رسولَ الله، كأنك كنتَ ترعى بالبادية، قال: فيخرجون ⦗٤٥٠⦘\nكاللؤلؤ، في رقابهم الخواتيم، يعرفهم أهلُ الجنة، هؤلاء عُتقاء الله الذين أدخلهم الجنة بغير عمل عمِلوه، ولا خير قدَّمُوه، ثم يقول: ادخلوا الجنة، فما رأيتموه فهو لكم، فيقولون: ربَّنا أعطيتنا ما لم تعط أحدًا من العالمين، فيقول: «لكم عندي أفضل من هذا، فيقولون: يا ربَّنا أيُّ شيء أفضل من هذا؟ فيقول: رِضايَ، فلا أسخطُ عليكم بعده أبدًا» .\nقال مسلم: قرأت على عيسى بن حماد - زُغْبَة (٢) - المصري هذا الحديث في الشفاعة، وقلتُ له: أحدِّث بهذا الحديث عنك، أنكَّ سمعتَهُ من الليث بن سعد؟ فقال: نعم.\nوقال مسلم عن أبي سعيد: إنَّه قال: «قلنا: يا رسولَ الله، أنرى ربَّنا؟ قال: هل تضارُونَ في رؤية الشمس إذا كان يوم صحْو؟ قلنا: لا ...» وساق الحديث، حتى انقضى إلى آخره، وزاد بعد قوله: «بغير عمل عملوه، ولا قَدَم قدَّموه»: «فقال لهم: لكم ما رأيتم ومثله معه» . قال أبو سعيد: بلغني أن الجِسْرَ أدقُّ من الشعرة، وأحدُّ من السيف، وليس فيه «فيقولون: ربَّنا أعطيتنا ما لم تُعط أحدًا من العالمين» وما بعده.\nوفي رواية قال: «قلنا: يا رسولَ الله، هل نرى ربَّنا؟ قال: هل تضارُّون في رؤية الشمس إذا كانت صحْوًا؟ قلنا: لا قال: فإنكم لا تضارُّون في رؤية ربكم يومئذ، إلا كما تضارُّون في رؤيتها؟ ⦗٤٥١⦘ قال: ثم ينادي مُنادٍ: ليذهبْ كلُّ قوم إلى ما كانوا يعْبُدون، فيذهَبُ أصحابُ الصليب مع صليبهم، وأصحابُ الأوثان مع أوثانهم، وأصحابُ كلِّ آلهة مع آلهتهم، حتى يبقى من كان يعبد الله ﷿ من برٍّ وفاجر، وغُبَّرَاتٍ من أهل الكتاب، ثم يؤتى بجهنم تُعرَضُ كأنها السراب، فيقال لليهود: ما كنتم تعبدون؟ قالوا: كنا نعبد عزيرًا ابنَ الله، فيقال: كذبتم، لم يكن لله صاحبة ولا ولد، فما تريدون؟ قالوا: نريد أن تسقِينا، فيقال: اشربوا، فيتساقطون في جهنم، ثم يقال للنصارى: ما كنتم تعبدون؟ فيقولون: كنا نعبد المسيح ابن الله، فيقال: كذبتم، لم يكن لله صاحبة ولا ولد، فما تريدون؟ فيقولون: نريد أن تسقينا، فُيقَال: اشربوا، فيتساقطون، حتى يبقى من كان يعبد الله من بَرٍّ وفاِجر، فيقال لهم: ما يحبسكم وقد ذهب الناس؟ فيقولون: فارقناهم ونحن أحوج منا إليهم اليومَ، فإنا سمعنا مُناديًا ينادي: لِيَلْحَقْ كلُّ قوم ما كانوا يعبدون، وإنما ننتظر ربَّنا، قال: فيأتيهم الجبّار في صورةٍ غيرِ صورته التي رَأَوه فيها أول مرة، فيقول: أنا ربُّكم، فيقولون: أنت ربُّنا؟ فلا يكلمه إلا الأنبياء، فيقال: هل بينكم وبينه آية تعرفونها؟ فيقولون: نعم، الساق، فيكشف عن ساقه، فيسجد له كلُّ مؤمن، ويبقى من كان يسجد لله رياء وسمُعة، فيذهب كيما يسجد، فيعود ظهره طبقًا واحدًا، ثم يؤتى بالجسر، فيجعله بين ظهري جهنم، قلنا: يا رسولَ الله، وما الجسر؟ ⦗٤٥٢⦘ قال: مَدْحَضةٌ مَزِلَّة، عليها خطاطيفُ وكلاليبُ، وحَسَكةٌ مُفلْطَحة، لها شوكةٌ عقيفة تكون بنجد، يقال لها: السعدان، يمرُّ المؤمن عليها كالطَّرْف وكالبرق، وكالريح، وكأجاويد الخيل والركاب، فناجٍ مُسَلَّم، وناجٍ مَخْدُوش، ومَكدُوسٌ في نار جهنم، حتى يمرَّ آخرُهم، يُسحَب سَحبًا، فما أنتم بأشدَّ لي مناشدة في الحق قد تبين لكم مِنَ المؤمن يومئذ للجبار، فإذا رأوْا أنهم قد نَجوْا شَفَعوا في إخوانهم، يقولون: ربَّنا، إخوانُنا كانوا يُصلَّون معنا، ويصومون معَنا، ويعملون معنا، فيقول الله ﷿: اذهَبُوا، فمن وجدْتُم في قلبه مثقال دينار من إيمان فأخرجوه، ويحرّم الله صورهم على النار بذنوبهم، فبعضُهم قد غاب في النار إلى قدميه، وإلى أنصاف ساقيه، فيخرجون من عرفوا، ثم يعودون، فيقول: اذهبوا فمن وجدتم في قلبه مثقال نصف دينار فأخرجوه، فيخرجون من عرفوا، ثم يعودون، فيقول: اذهبوا، فمن وجدتم في قلبه مثقال ذرَّة من إيمان فأخرجوه، فيُخرِجون من عرَفُوا - قال أبو سعيد: فإن لم تصدَّقوني، فاقرؤوا ﴿إن الله لا يظلم مثقال ذَرَّةٍ وإن تك حسنةً يضاعفْها﴾ [النساء: ٤٠]- فيشفع النبيون، والملائكة، والمؤمنون، فيقول الجبار: بقيتْ شفاعتي، فيقبض قبضة من النار، فيخرجُ أقوامًا قد امتُحِشُوا، فيُلْقَوْن في نهر بأفواه الجنة، يقال له: ماءُ الحياة، فينبتون في حافَّتيه كما تنبت الحبَّة في حَميل السيل، قد رأيتموها إلى ⦗٤٥٣⦘ جانب الصخرة، فما كان إلى الشمس منها كان أخضر، وما كان إلى جانب الظل منها كان أبيض، فيخرجون كأنهم اللؤلؤ، فيجعل في رقابهم الخواتيم، فيدخلون الجنة فيقول أهل الجنة: هؤلاء عتقاءُ الرحمن، أدْخِلْهم الجنةَ بغير عمل عملوه، ولا خير قدَّموه، فيقال لهم: لكم ما رأيتم ومثله معه» أخرج الأولى مسلم، والثانية البخاري.\nوفي رواية النسائي طَرَف منه، قال: قال رسولُ الله - ﷺ-: ما مُجَادَلة أحدِكم في الحق يكون له في الدنيا بأشدَّ مجادلة من المؤمنين لربهم في إخوانهم الذين أُدِخلوا النار، قال: فيقول: ربَّنا، إخوانُنا كانوا يصلُّون مَعنَا، ويصومون معنا، ويحجُّون معنا، فأدخلتَهم النار؟ قال: فيقول: اذهبوا فأخرجوا من عرفتم منهم، قال: فيأتونهم فيعرفونهم بصورهم، فمنهم من أخذته النار إلى أنصاف ساقيه، ومنهم من أخذته إلى كعبيه، فيخرجونهم، فيقولون: ربَّنا قد أخرجنا من أمَرتنا، قال: ثم يقول: أخرِجوا مَنْ كان في قلبه وزن دينار من إيمان، ثم من كان في قلبه وزن نصف دينار، حتى يقول: مَنْ كان في قلبه [وزن] ذرَّة، قال أبو سعيد: فمن لم يصدِّق، فليقرأ هذه الآية ﴿إنَّ الله لا يظلمُ مثقالَ ذَرَّةٍ وإن تَكُ حسنةً يُضَاعِفْها ويُؤتِ مِن لَدُنْه أجرًا عظيمًا﴾ [النساء: ٤٠] (٣) .\n⦗٤٥٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غُبّر) جمع غابر، وهو الباقي، وغُبّرات جمع الجمع.\n(الحطم): الكسر والدق، أي: ينكسر بعضها على بعض.\n(اتقاء) فَعَلْت ذلك اتقاءً، أي: خوفًا.\n(طبقة) الطبقة والطبق: الصحيفة الواحدة.\n(دحض) الدَّحضُ: الزلق، وهو الماء والطين.\n(مزلّة): موضع الزلل، وأن لا يثبت القدم على شيء فيسقط صاحبها.\n(خطاطيف) الخطاطيف كالكلاليب المعقَّفة المعوجة.\n(كأجاويد الخيل) الجواد: الفرس الرائع للذكر والأنثى، والجمع جياد وأجاويد، وكأنَّ أجاويد جمع الجمع.\n(مخدوش) المخدوش: المجروح، و«المكدوس» قال الحميدي: كذا وقع في الروايات: مكدوس، وقد سمعت بعضهم يقول: إنه تصحيف من الرواة، وإنما هو مُكَردَس، فإن صَحَّت الرواية في مكدوس، فلعله من الكدس، وهو المجتمع من الطعام، فكأن الإنسان تجمع يداه ورجلاه ويشدُّ، ويُلقَى ⦗٤٥٥⦘ في النار، وهو بمعنى المكردس، وقد جاء في بعض نسخ مسلم «مكدوش» بالشين المعجمة، فإن صح، فهو من الكدش بمعنى الخدش، والكدش أيضًا: السوق الشديد، والكدس - بالسين المهملة - إسراع المثقل في السير، فيجوز أن يكون منه، كأنه مثقل بذنوبه، وله من يحثُّه على المشي، وذلك آكد في تعذيبه وتعبه.\n(حممًا) جمع حممة، وهي الفحمة.\n(مفلطحة) المفلطح: الذي فيه عرض.\n(عقيفة) المعقَّف: الملويُّ مثل الصنَّارة، والتعقيف: التعويج.\n(مناشدة) المناشدة: المسألة.\n_________\n(١) في نسخ مسلم المطبوعة: في استقصاء.\n(٢) في الأصول المخطوطة: ابن زغبة، والتصحيح نسخ مسلم المطبوعة، وكتب الرجال، و\" زغبة \" لقب له.\n(٣) رواه البخاري ١٣ / ٣٥٨ - ٣٦٠ في التوحيد، باب ﴿وجوه يومئذ ناضرة. إلى ربها ناظرة﴾ ⦗٤٥٤⦘ وفي تفسير سورة النساء، باب ﴿إن الله لا يظلم مثقال ذرة﴾، وفي تفسير سورة ﴿ن والقلم﴾، ومسلم رقم (١٨٣) في الإيمان، باب معرفة طريق الرؤية، والنسائي ٨ / ١١٢ و١١٣ في الإيمان، باب زيادة الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٦) قال: حدثنا ربعي بن إبراهيم، قال: حدثنا عبد الرحمن بن إسحاق.\n٢ - وأخرجه أحمد (٣/٩٤) . وابن ماجة (٦٠) قال: حدثنا محمد بن يحيى. والترمذي (٢٥٩٨) قال: حدثنا سلمة بن شبيب. والنسائي (٨/١١٢) قال: أخبرنا محمد بن رافع.\nأربعتهم - أحمد، وابن يحيى، وسلمة، وابن رافع - قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر.\n٣ - وأخرجه البخاري (٦/٥٦) قال: حدثني محمد بن عبد العزيز. ومسلم (١/١١٤) قال: حدثني سويد بن سعد. كلاهما ٠ محمد، وسويد - عن أبي عمر حفص بن ميسرة.\n٤ - وأخرجه البخاري (٦/١٩٨) قال: حدثنا آدم. وفي (٩/١٥٨) قال: حدثنا يحيى بن بكير. ومسلم (١/١١٧) قال: قرأت على عيسى بن حماد.\nثلاثتهم - آدم، وابن بكير، وعيسى - عن الليث، عن خالد بن يزيد، عن سعيد بن أبي هلال.\n٥ - وأخرجه مسلم (١/١١٧) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا جعفر بن عون، قال: حدثنا هشام بن سعد.\nخمستهم - عبد الرحمن، ومعمر، وحفص، وسعيد، وهشام - عن زيد بن أسلم، عن عطاء بن يسار، فذكره.\n(*) رواية معمر، وآدم مختصرة.","vol":"10","page":446},{"text":"<span data-type=\"title\" id=toc-1760>نوع سادس</span>\n٧٩٧٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «يُعْرَضُ الناسُ يوم القيامة ثلاث عرَضات، فأما عرْضتان، فجدال ومعَاذِيرُ [وأما العرْضةُ الثالثةُ]، فعند ذلك تطير الصحُف في الأيدي، فآخِذ بيمينه، وآخذ بشماله» أخرجه الترمذي، وقال: لا يصح هذا الحديث، من قِبَلِ أن الحسن لم يَسمع من أبي هريرة، وقد رواه بعضهم عن الحسن عن أبي موسى (١) .\n_________\n(١) رواه الترمذي رقم (٢٤٢٧) في صفة القيامة، باب ما جاء في العرض، وإسناده ضعيف، فإن الحسن البصري لم يسمع من أبي هريرة ولا من أبي موسى الأشعري، قال الحافظ في \" الفتح \" بعد نقل كلام الترمذي هذا: وأخرجه البيهقي في \" البعث \" بسند حسن عن عبد الله بن مسعود موقوفًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه الترمذي (٢٤٢٥) قال: حدثنا أبو كريب، قال: حدثنا وكيع، عن علي بن علي، عن الحسن، فذكره.\n(*) قال الترمذي: ولا يصح هذا الحديث من قبل أن الحسن لم يسمع من أبي هريرة. وقد رواه بعضهم عن علي الرفاعي، عن الحسن، عن أبي موسى، عن النبي -ﷺ-.\nقال أبو عيسى الترمذي: ولا يصح هذا الحديث من قبل أن الحسن لم يسمع من أبي موسى.\n-قلت: وعن أبي موسى الأشعري:\nأخرجه أحمد (٤/٤١٤) . وابن ماجة (٤٢٧٧) قال: حدثنا أبو بكر.\nكلاهما - أحمد، وأبو بكر - قالا: حدثنا وكيع، قال: حدثنا علي بن علي بن رفاعة، عن الحسن، فذكره.","vol":"10","page":455},{"text":"٧٩٧٧ - (خ م) صفوان بن محرز المازني قال: «بينما ابنُ عمرَ﵁- يطوف، إذ عرضَ له رجل، فقال: يا أبا عبد الرحمن، أخبرني ما سمعتَ من رسولِ الله - ﷺ- في النجوى، قال: سمعتُ رسولَ الله - ﷺ- يقول: يُدنى المؤمن من ربه حتى يضَع عليه كنَفَه، فيقرِّرُه بذنوبه: تَعْرِفُ ذَنبَ كذا وكذا؟ فيقول: أعرف ربِّ، أعرفُ - مرتين - فيقول: سَتَرْتُها عليك في الدنيا، وأغْفِرُها لك اليومَ، ثم تُطوى صحيفةُ حسناته، وأما الآخرون - أو الكفار، أو المنافقون - فينادى بهم على رؤوس الخلائق: هؤلاء الذين كَذَبوا على ربهم، ألا لعنةُ الله على الظالمين» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النجوى) في الأصل: السَّرُّ، والمراد به: مناجاة الله تعالى للعبد يوم القيامة، وسياق الحديث يدل عليه.\n(كنفه) كنف الإنسان: ظله وجانبه (*)، والمراد به: قرب الله تعالى ودنوُّ رحمته وفضله من العبد، وتقول: أنا في كنف فلان، أي: في ظله وجانبه.\n_________\n(١) رواه البخاري ٥ / ٧٠ في المظالم، باب قول الله تعالى: ﴿ألا لعنة الله على الظالمين﴾، وفي تفسير سورة هود، باب قوله تعالى: ﴿ويقول الأشهاد هؤلاء الذين كذبوا على ربهم﴾، وفي الأدب، باب ستر المؤمن على نفسه، وفي التوحيد، باب كلام الرب ﷿ يوم القيامة مع الأنبياء وغيرهم، ومسلم رقم (٢٧٦٨) في التوبة، باب توبة القاتل وإن كثر قتله.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\nذكر المؤلف معنى الكنف في حق الإنسان والذي في الحديث \" يُدنى المؤمن من ربه حتى يضَع عليه كنَفَه \"\n\"ادعاء المجاز على أن معنى الكنف هو الجانب مردود وباطل، والصواب أن الكنف ثابت لله ﷿ على ما صح في الأحاديث الصحاح ومنها حديث الباب، ومن معاني الكنف عند السلف: الناحية والستر والحجاب. فلا حاجة لادعاء المجاز فيه لنفيه وتعطيله عن الله حقيقة؛ لأن ذلك لا يجوز في حق الله وأسمائه وصفاته، بل يجب إثباته لله على الوجه اللائق بالله من غير تعطيل ولا تحريف، ومن غير تمثيل ولا تكييف كباقي الصفات. والله أعلم.\" [التنبيه على المخالفات العقدية في الفتح - لعلي الشبل - ص ٤١]\n\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٧٤) (٥٤٣٦) قال: حدثنا بهز، وعفان، قالا: حدثنا همام. وفي (٢/١٠٥) (٥٨٢٥) قال: حدثنا عبد الوهاب بن عطاء، قال: أخبرنا سعيد. وعبد بن حميد (٨٤٦) قال: حدثني أبو الوليد، قال: حدثني همام بن يحيى. والبخاري (٣/١٦٨) . وفي «خلق أفعال العباد» (٤١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا همام. وفي (٦/٩٣) . وفي «خلق أفعال العباد» (٤١) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد، وهشام. وفي (٨/٢٤) و(٩/١٨١) . وفي «خلق أفعال العباد» (٤١) قال: حدثنا مسدد، قال: حدثنا أبو عوانة. وفي (٩/١٨١) . وفي «خلق أفعال العباد» (٤١) قال: قال آدم: حدثنا شيبان. وفي «خلق أفعال العباد» (٤١) قال: حدثنا محمد. قال: أخبرنا عبد الله. قال: أخبرنا محمد بن يسار. (ح) وحدثنا مسلم، قال: حدثنا أبان. ومسلم (٨/١٠٥) قال: حدثنا زهير بن حرب، قال: حدثنا إسماعيل بن إبراهيم، عن هشام الدستوائي. ومسلم أيضا في «تحفة الأشراف» (٧٠٩٦) عن أبي موسى، عن ابن أبي عدي، عن سعيد. (ح) وعن بندار، عن ابن أبي عدي، عن سعيد، وهشام. وابن ماجة (١٨٣) قال: حدثنا حميد بن مسعدة، قال: حدثنا خالد بن الحارث، قال: حدثنا سعيد. والنسائي في الكبرى «تحفة الأشراف» (٧٠٩٦) عن أحمد بن أبي عبيد الله، عن يزيد بن زريع، عن سعيد. (ح) وعن سويد بن نصر، عن عبد الله بن المبارك، عن محمد بن يسار.\nسبعتهم - همام، وسعيد، وهشام الدستوائي، وأبو عوانة، وشيبان، ومحمد بن يسار، وأبان - عن قتادة، عن صفوان بن محرز، فذكره.","vol":"10","page":456},{"text":"٧٩٧٨ - (ت) عائشة - ﵂ - قالت: «جاء رجل، فقعد ⦗٤٥٧⦘ بين يدي رسولِ الله - ﷺ-، فقال: يا رسولَ الله، إن لي مملوكين يكذبونني ويخونونني ويعصونني، وأشتِمهم وأضربهم، فكيف أنا منهم؟ فقال رسولُ الله - ﷺ-: إذا كان يومُ القيامة يُحسَب ما خانوك وعصوك وكذَّبوك وعِقابُك إياهم، فإن كانَ عقابك إياهم بقدر ذنوبهم: كان كفافًا، لا لك، ولا عليك، وإن كان عِقابك إياهم دون ذنوبهم، كان فضلًا لك، وإن كان عقابك إياهم فوق ذُنُوبهم، اقتُصَّ لهم منك الفضلُ، فتنحَّى الرجل وجعل يهتف ويبكي، فقال له رسولُ الله - ﷺ-: أما تقرأ قول الله تعالى: ﴿وَنَضَعُ الموازينَ القِسْطَ ليوم القيامة فلا تُظْلَمُ نَفْسٌ شيئًا وإن كان مثقالَ حبةٍ من خَرْدلٍ أتينا بها وكفى بنا حاسبين﴾ [الأنبياء: ٤٧] فقال الرجل: يا رسولَ الله، ما أجدُ لي ولهؤلاء شيئًا خيرًا من مفارقتهم، أشْهدُك أنَّهم كلُّهم أحرار» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٦٣) في التفسير، باب ومن سورة الأنبياء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١٦٥) قال: حدثنا مجاهد بن موسى، بغدادي. والفضل بن سهل الأعرج بغدادي وغير واحد، قالوا: حدثنا عبد الرحمن بن غزوان أبو نوح، قال: حدثنا ليث بن سعد، عن مالك بن أنس، عن الزهري، عن عروة، فذكره.\nوقال: هذا حديث غريب لا نعرفه إلا من حديث عبد الرحمن بن غزوان، وقد روى ابن حنبل عن عبد الرحمن بن غزوان هذا الحديث.","vol":"10","page":456},{"text":"٧٩٧٩ - (م) أنس بن مالك - ﵁ - قال: «كنَّا عندَ رسولِ الله - ﷺ-، فضَحِكَ، فقال: هلْ تدرون مِمَّ أضحك؟ قلنا: الله ورسوله أعلم، قال: مِنْ مخاطبة العبدِ ربّه، فيقول: يا ربِّ ألمْ تُجِرْني من الظلم؟ [قال]: يقول بلى، فيقول: فإني لا أجيزُ اليوم على نفسي شاهدًا إلا مني، فيقول: كفى بنفسك اليوم عليك شهيدًا، والكرامِ الكاتبين شهودًا، قال: ⦗٤٥٨⦘ فيختم على فيه، ويقال لأركانه: انطقِي، فَتَنْطِقُ بأعماله، ثم يُخلَّى بينه وبين الكلام، فيقول: بُعدا لكنَّ وسُحقًا، فعَنْكُنَّ كُنْتُ أُناضلُ» . أخرجه مسلم (١) .\nوزاد رزين «وعنْكُنَّ كنت أُجاحشُ» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا أجيز اليوم) أي: لا أمضي ولا أقبل عليَّ شاهدًا.\n(المناضلة) النضال في السهام: أن ترمي أنت ورامٍ آخر، يطلب كلُّ منكما غَلَبَة صاحبه. والمراد به هاهنا: المجادلة والمخاصمة، وكذلك المجاحشة، بمعنى المحاماة والمدافعة.\n_________\n(١) رقم (٢٩٦٩) في الزهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٢١٦) . والنسائي في الكبرى «تحفة الأشراف» (٩٣٨) كلاهما عن أبي بكر بن النضر بن أبي النضر، قال: حدثني أبو النضر هاشم بن القاسم، قال: حدثنا عبيد الله الأشجعي، عن سفيان الثوري، عن عبيد المكتب، عن فضيل، عن الشعبي، فذكره.","vol":"10","page":457},{"text":"٧٩٨٠ - (ت) عبد الله بن عمرو بن العاص - ﵄ - أنَّ رسولَ الله - ﷺ- قال: إنَّ الله سَيُخَلِّصَ رجُلًا مِنْ أُمتي على رؤوس الخلائق يوم القيامة، فيَنْشُرُ له تسعة وتسعين سِجلًا، كلُّ سِجلٍّ مِثْلُ مدِّ البَصَر، ثم يقول: أتُنْكرُ من هذا شيئًا؟ أظلمَك كتبتي الحافظون؟ فيقول: لا، يا ربِّ، فيقول: أفلَك عذر؟ فيقول: لا يا رب، فيقول الله تعالى: «بلَى إنَّ لك عِندَنا حسنة، فإنه لا ظُلْمَ اليوم، فتُخرجُ بطاقةٌ فيها: أشهَدُ أنْ لا إله إلا الله، وأشهد أن محمدًا عبدُه ورسوله، فيقول: احضُرْ وزنك، فيقول: يا ربِّ ما هذه البطاقة مع هذه السجلات؟ فيقول: فإنَّك لا تُظْلَمُ ⦗٤٥٩⦘ فتُوضَعُ السجلاتُ في كفَّة، والبطاقة في كفَّة، فطاشت السِّجلات، وثَقُلَتِ البطاقةُ، ولا يثْقُلُ مع اسمِ الله شيء» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سجل) السجل: الكتاب الكبير.\n(بطاقة) البطاقة: رقيعة صغيرة، وهي ما تجعل في طي الثوب يكتب فيها ثمنه.\n(طاشت): خفَّت.\n_________\n(١) رقم (٢٦٤١) في الإيمان، باب ما جاء فيمن يموت وهو يشهد أن لا إله إلا الله، وإسناده صحيح، ورواه أيضًا ابن ماجة، وابن حبان في \" صحيحه \" والحاكم والبيهقي وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٢/٢١٣) (٦٩٩٤) قال: حدثنا إبراهيم بن إسحاق الطالقاني، قال: حدثنا ابن مبارك، عن ليث بن سعد. وفي (٢/٢٢١) (٧٠٦٦) قال: حدثنا قتيبة. قال: حدثنا ابن لهيعة. وابن ماجة (٤٣٠٠) قال: حدثنا محمد بن يحيي، قال: حدثنا ابن أبي مريم، قال: حدثنا الليث. والترمذي (٢٦٣٩)، قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله، عن ليث بن سعد. (ح) وحدثنا قتيبة، قال: حدثنا ابن لهيعة.\nكلاهما - الليث، وعبد الله بن لهيعة - عن عامر بن يحيى.\n٢ - وأخرجه عبد بن حميد (٣٣٩) قال: حدثنا عبد الله بن يزيد، قال: حدثنا عبد الرحمن بن زياد.\nكلاهما - عامر، وعبد الرحمن - عن أبي عبد الرحمن الحبلي، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"10","page":458},{"text":"٧٩٨١ - (م ت) أبو ذر الغفاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «إني لأعلم آخِرَ أهل الجنة دخولًا الجنة، وآخرَ أهل النار خروجًا منها: رجل يؤتى به يوم القيامة، فيقال: اعرِضُوا عليه صِغار ذنوبه، وارفعوا عنه كبارَها، فيُعْرضُ عليه صغارها، فيقال له: عمِلْتَ يوم كذا وكذا، كذا وكذا، وعملَت يوم كذا وكذا، كذا وكذا؟ فيقول: نعم، لا يستطيعُ أن يُنْكِر، وهو مشفِق من كبار ذنوبه أن تُعرضَ عليه، فيقال له: فإنَّ لك مكانَ كل سيئة حسنة، فيقول: ربِّ، قد عملْتُ أشياءَ لا أراها هاهنا، قال: فلقد رأيتُ رسولَ الله - ﷺ- ضَحِكَ حتى بدَت نواجذُه» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (١٩٠) في الإيمان، باب أدنى أهل الجنة منزلة فيها، والترمذي رقم (٢٥٩٩) في صفة جهنم، باب رقم (١٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٥٧) قال: حدثنا وكيع. وفي (٥/١٧٠) قال: حدثنا أبو معاوية. ومسلم (١/١٢١) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا أبي. (ح) وحدثنا ابن نمير قال: حدثنا أبو معاوية ووكيع (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع (ح) وحدثنا أبو كريب. قال: حدثنا أبو معاوية. والترمذي (٢٥٩٦) قال: حدثنا هناد. قال: حدثنا أبو معاوية. وفي «الشمائل» (٢٢٩) قال: حدثنا أبو عمار الحسين بن حريث، قال: حدثنا وكيع.\nثلاثتهم - وكيع، وأبو معاوية، وعبد الله بن نمير - قالوا: حدثنا الأعمش، عن المعرور بن سويد، فذكره.","vol":"10","page":459},{"text":"٧٩٨٢ - (خ م) عبد الله بن مسعود - ﵁ - قال: قال رجل «يا رسولَ الله، أنؤاخذُ بما عملناه في الجاهلية؟ قال: من أحسن في الإسلام لم يُؤاخذْ بما عِمل في الجاهلية، ومن أساء في الإسلام أُخِذ بالأول والآخر» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٢ / ٢٣٥ في استتابة المرتدين في فاتحته، ومسلم رقم (١٢٠) في الإيمان، باب هل يؤخذ بأعمال الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٨) قال: حدثنا سفيان. قال: حدثنا الأعمش. وأحمد (١/٣٧٩) (٣٥٩٦) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وفي (١/٣٧٩) (٣٦٠٤) قال: حدثنا جرير، عن منصور. وفي (١/٤٠٩) (٣٨٨٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن منصور. وفي (١/٤٢٩) (٤٠٨٦) قال: حدثنا يحيى، عن سفيان، قال: حدثنا منصور وسليمان. وفي (١/٤٣١) (٤١٠٣) قال: حدثنا وكيع، وابن نمير، قالا: حدثنا الأعمش. وفي (١/٤٣١) (٤١٠٣) و(١/٤٦٢) (٤٤٠٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. عن سليمان. والدارمي (١) قال: حدثنا محمد بن يوسف، عن سفيان، عن الأعمش. والبخاري (٩/١٧) قال: حدثنا خلاد بن يحيى، قال: حدثنا سفيان، عن منصور، والأعمش. ومسلم (١/٧٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. عن منصور. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، ووكيع (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن الأعمش. وفي (١/٧٨) قال: حدثنا منجاب بن الحارث التميمي، قال: أخبرنا علي بن مسهر، عن الأعمش. وابن ماجة (٤٢٤٢) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا وكيع، وأبي، عن الأعمش.\nكلاهما - سليمان الأعمش، ومنصور - عن شقيق أبي وائل، فذكره.\n(*) صرح الأعمش بالسماع في رواية شعبة عنه.","vol":"10","page":460},{"text":"٧٩٨٣ - (ت) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «ما من داعٍ دعا إلى شيء إلا كان موقوفًا يوم القيامة، لازمًا به لا يفارقه وإن دعا رجل رجلًا، ثم قرأ ﴿وقِفُوهم إنهم مسؤولون﴾ [الصافات: ٢٤]» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٢٦) في التفسير، باب ومن سورة الصافات، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٥٢٢) قال: أخبرنا مالك بن إسماعيل، قال: حدثنا عبد السلام. والترمذي (٣٢٢٨) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا معتمر بن سليمان.\nكلاهما - عبد السلام، ومعتمر - عن ليث بن أبي سليم، عن بشر، فذكره.\nوقال الترمذي: هذا حديث غريب.","vol":"10","page":460},{"text":"<span data-type=\"title\" id=toc-1761>الفصل الرابع: في الحوض، والصراط، والميزان</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-1762>الفرع الأول: في صفة الحوض</span>\n٧٩٨٤ - (م ت) أبو ذر الغفاري - ﵁ - قال: قلت: «يا رسول الله، ما آنيةُ الحوض؟ قال: والذي نفس محمد بيده، لآنيتَه أكثرُ من عدد نجوم السماء وكواكبها، في الليلة المظلمة المصحِيَةِ (١)، آنيةُ الجنة مَنْ شَرِبَ منها لم يظمأ آخرَ ما عليه، يَشْخُبُ فيه ميزابان من الجنة، [من شرِبَ منه لم يظمأْ] عرضه مثل طوله، ما بين عمّان إلى أيلَةَ، ماؤه أشدُّ بياضًا من اللبن، وأحلَى من العَسل» أخرجه مسلم والترمذي، وليس عند الترمذي «يشخُب فيه ميزابان من الجنة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يشخب) شَخَبَ يشخُبُ شَخْبًا: سال وجرى كما يجري الميزاب.\n_________\n(١) في نسخ مسلم المطبوعة: ألا في الليلة المظلمة المصحية.\n(٢) رواه مسلم رقم (٢٣٠٠) في الفضائل، باب إثبات حوض نبينا ﷺ، والترمذي رقم (٢٤٤٧) في صفة القيامة، باب ما جاء في صفة أواني الحوض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٤٩) . ومسلم (٧/٦٩) قال: حدثنا أبو بكر بن أبي شيبة. وإسحاق بن إبراهيم وابن أبي عمر المكي. والترمذي (٢٤٤٥) قال: حدثنا محمد بن بشار.\nخمستهم - أحمد بن حنبل، وأبو بكر، وإسحاق، وابن أبي عمر، ومحمد بن بشار - عن أبي عبد الصمد العمي عبد العزيز بن عبد الصمد، قال: حدثنا أبو عمران الجوني، عن عبد الله بن الصامت، فذكره.","vol":"10","page":461},{"text":"٧٩٨٥ - (خ م ت) أنس بن مالك - ﵁ - قال: أنَّ رسولَ الله - ﷺ- قال: «ما بين ناحيتي حَوضي، كما بين صنعاء والمدينة» .\nوفي رواية: «مثل ما بين المدينة وعمّان» .\nوفي أخرى: «ما بين لابَتَي حوْضي» .\nوفي أخرى قال: «يُرَى فيه أباريقُ الذهب والفضة، كعدد نجوم السماء» .\nوفي أخرى مثله، وزاد: «أو أكثر من عدد نجوم السماء» .\nوفي أخرى قال: «إن قدر حوضي كما بين أيْلَة وصنعاء اليمن، وإن فيه من الأباريق كعدد نجوم السماء» أخرجه البخاري ومسلم.\nوقد تقدَّم لأنس في ذكر الحوض روايات كثيرة في تفسير سورة الكوثر وأخرجه أبو داود، والترمذي والنسائي، وروايتهم مذكورة هناك.\nوقد أخرج الترمذي من هذه الروايات: الرواية الثانية، ولم نثبت هاهنا إلا علامة البخاري ومسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لابَتَيْ حوضي) اللابة: الحرة، وأراد بها هاهنا: الجانب.\n_________\n(١) رواه البخاري ١١ / ٤١٢ في الرقاق، باب ذكر الحوض، ومسلم رقم (٢٣٠٣) في الفضائل، باب إثبات حوض نبينا ﷺ، والترمذي رقم (٢٤٤٤) في صفة القيامة، باب ما جاء في صفة الحوض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٣٣) قال: حدثنا أبو عمر، وأزهر بن القاسم. وفي (٣/٢١٦) قال: حدثنا أزهر ابن القاسم، وعبد الوهاب. وفي (٣/٢١٩) قال: حدثنا عبد الوهاب. ومسلم (٧/٧١) قال: حدثنا هارون بن عبد الله، قال: حدثنا عبد الصمد. وابن ماجة (٤٣٠٤) قال: حدثنا نصر بن علي، قال: حدثنا أبي. خمستهم - أبو عامر، وأزهر، وعبد الوهاب، وعبد الصمد، وعلي - قالوا: حدثنا هشام الدستوائي.\n٢ - وأخرجه مسلم (٧/٧١) قال: حدثنا عاصم بن النضر، وهريم بن عبد الأعلى، قالا: حدثنا معتمر، قال: سمعت أبي.\n٣ - وأخرجه مسلم (٧/٧١) قال: حدثنا حسن بن علي الحلواني، قال: حدثنا أبو الوليد، قال: حدثنا أبو عوانة.\nثلاثتهم - هشام، وسليمان التيمي، وأبو عوانة - عن قتادة، فذكره.\n- وبلفظ: «يري فيه أباريق الذهب والفضة كعدد نجوم السماء» .\n١ - أخرجه أحمد (٣/٢٣٨) . ومسلم (٧/٧١) قال: حدثنيه زهير بن حرب.\nكلاهما - أحمد،وزهير - قالا: حدثنا حسن بن موسى، قال: حدثنا شيبان بن عبد الرحمن.\n٢ - وأخرجه مسلم (٧/٧١) قال: حدثني يحيى بن حبيب الحارثي، ومحمد بن عبد الله الرازي. وابن ماجة (٤٣٠٥) قال: حدثنا حميد بن مسعدة.\nثلاثتهم - يحيى، والرازي، وحميد - قالوا: حدثنا خالد بن الحارث، قال: حدثنا سعيد - ابن أبي عروبة -.\n- وبلفظ: «إن قدر حوضي كما بين أيلة وصنعاء من اليمن ...» .\nأخرجه البخاري (٨/١٤٩) قال: حدثنا سعيد بن عفير. ومسلم (٧/٧٠) قال: حدثني حرملة بن يحيى.\nكلاهما - سعيد، وحرملة - عن ابن وهب، عن يونس، عن ابن شهاب، فذكره.\n- وبلفظ: «إن في حوضي من الأباريق بعدد نجوم السماء» .\nأخرجه أحمد (٣/٢٢٥) . والترمذي (٢٤٤٢) قال: حدثنا محمد بن يحيى.\nكلاهما - أحمد، ومحمد - قالا: حدثنا بشر بن شعيب، قال: حدثني أبي، عن الزهري، فذكره.","vol":"10","page":462},{"text":"٧٩٨٦ - (خ م) حارثة بن وهب - ﵁ - أنَّه سمع النبيَّ - ﷺ- قال: حوضه: ما بين صنعاء والمدينة، فقال المستورد: ألم تسمعه قال: ⦗٤٦٣⦘ «الأواني؟ قال: لا، قال المستورد: تُرى فيه الآنية مثلَ الكوكب» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٤١٥ في الرقاق، باب في الحوض، ومسلم رقم (٢٢٩٨) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٥١) قال: حدثنا علي بن عبد الله. قال: حدثنا حرَمي بن عمارة. ومسلم (٧/٦٨) قال: حدثني محمد بن عبد الله بن بزيع، قال: حدثنا ابن أبي عدي. (ح) وحدثني إبراهيم بن محمد بن عرعرة، قال: حدثني حرمي بن عمارة.\nكلاهما - حرمي، وابن أبي عدي - عن شعبة، عن معبد بن خالد، فذكره.\n(*) رواية حرمي بن عمارة، ليس فيها حديث المستورد.","vol":"10","page":462},{"text":"٧٩٨٧ - (م) جابر بن سمرة - ﵁ - أنَّ رسول الله - ﷺ- قال: «ألا إني فَرَط لكم على الحوضِ، وإنَّ بُعْدَ ما بين طرَفيه: كما بين صنعاءَ وأيْلَةَ، كأنَّ الأباريقَ فيه النجوم» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفرَط): المتقدِّم على القوم الواردين الماء.\n_________\n(١) رقم (٢٣٠٥) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/٧١) قال: حدثني الوليد بن شجاع بن الوليد السكوني، قال: حدثني أبي - ﵀ - قال: حدثني زياد بن خيثمة، عن سماك بن حرب، فذكره.","vol":"10","page":463},{"text":"٧٩٨٨ - (خ م) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «حوضي مسيرةُ شهر، ماؤه أبيض من اللَّبن، وريحه أطيبُ من المِسْكِ، وكيِزانهُ كنجوم السماء، مَن شَرِبَ منه لا يظمأ أبدًا» .\nوفي رواية «مسيرة شهر، وزواياه سواء، وماؤه أبيض من الوَرِق ...» وذكر نحوه أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٤٠٩ - ٤١٢ في الرقاق، باب في الحوض، ومسلم رقم (٢٢٩٢) في الفضائل، باب إثبات حوض نبينا ﷺ وصفاته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٤٩) قال: حدثنا سعيد بن أبي مريم. ومسلم (٧/٦٦) قال: حدثنا داود بن عمرو الضبي.\nكلاهما - سعيد، وداود - عن نافع بن عمر الجمحي، عن ابن أبي مليكة، فذكره.","vol":"10","page":463},{"text":"٧٩٨٩ - (خ م د) عبد الله بن عمر ﵄ أنَّ رسولَ الله ⦗٤٦٤⦘ ﷺ- قال: «إن أمامكم حوضي، ما بين جنبيه كما بين جَرْبا وأذْرُحَ - قال بعض الرواة: هما قريتان بالشام، بينهما مسيرة ثلاث ليال» .\nوفي رواية: «فيه أباريق كنجوم السماء، مَن ورده فشرب منه لم يظمأ بعدها أبدًا» أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) رواه البخاري ١١ / ٤٠٩ في الرقاق، باب في الحوض، ومسلم رقم (٢٢٩٩) في الفضائل، باب إثبات حوض نبينا ﷺ وصفاته، وأبو داود رقم (٤٧٤٥) في السنة، باب في الحوض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢١) (٤٧٢٣) قال: حدثنا يحيى، عن عبيد الله، وفي (٢/١٢٥) (٦٠٧٩) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد، عن أيوب. وفي (٢/١٣٤) (٦١٨١) قال: حدثنا يعقوب، قال: حدثنا عاصم بن محمد، عن أخيه عمر بن محمد. وعبد بن حميد (٧٥٣) قال: أخبرنا محمد بن بشر العبدي، عن عبيد الله بن عمر. والبخاري (٨/١٤٩) قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله. ومسلم (٧/٦٩) قال: حدثنا أبو الربيع الزهراني، وأبو كامل الجحدري، قالا: حدثنا حماد، وهو ابن زيد، قال: حدثنا أيوب. (ح) وحدثنا زهير بن حرب، ومحمد بن المثنى، وعبيد الله بن سعيد، قالوا: حدثنا يحيى، وهو القطان، عن عبيد الله. (ح) وحدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، قالا: حدثنا عبيد الله. (ح) وحدثني سويد بن سعيد، قال: حدثنا حفص بن ميسرة، عن موسى بن عقبة. (ح) وحدثني حرملة بن يحيى، قال: حدثنا عبد الله بن وهب، قال: حدثني عمر بن محمد. وأبو داود (٤٧٤٥) قال: حدثنا سليمان بن حرب، ومسدد، قالا: حدثنا حماد بن زيد، عن أيوب.\nأربعتهم - عبيد الله، وأيوب، وعمر بن محمد، وموسى بن عقبة - عن نافع، فذكره.","vol":"10","page":463},{"text":"٧٩٩٠ - (م ت) ثوبان - ﵁ - قال: أنَّ رسولَ الله - ﷺ- قال: «إنِّي لبِعُقْرِ حوضي أذود الناسَ لأهل اليمن، أضرِبُ بعصايَ حتى يرفض عليهم، فسُئلَ عن عَرْضِه؟ فقال: من مَقامي إلى عَمَّان، وسئل عن شرابه؟ فقال: أشدُّ بياضًا من اللَّبن، وأحلى من العسل، يَغُتُّ فيه ميزابان يَمُدُّانه من الجنة، أحدهما من ذَهَب، والآخر من وَرِق» أخرجه مسلم (١) .\nوفي رواية الترمذي، عن أبي سلام الحبشي [مَمْطُور]، قال: بعثَ إليَّ عمرُ بن عبد العزيز، فحُمِلْتُ على البريد، فلما دخلتُ إليه، قلتُ: يا أمير المؤمنين، لقد شَقّ عليّ مَرْكبي البريدَ، فقال: يا أبا سلام ما أردتُ أن أشقَّ عليك، ولكنْ بلغني عنك حديث تحدِّثُه عن ثوبان عن رسولِ الله - ﷺ- في الحوض، فأحببتُ أن تُشافهني به، فقلت: حدَّثني ثوبان: أنَّ ⦗٤٦٥⦘ رسولَ الله: - ﷺ- قال: «حوضي مثلُ ما بين عدَن إلى عَمَّان البلقاء، ماؤه أشدُّ بياضًا من الثَّلج، وأحلى من العَسَلِ، وأكوابُه عدد نجوم السماء، مَن شَرِبَ منه شربة لم يظمأ بعدها أبدًا، أولُ الناس وُرُودًا عليه فقراءُ المهاجرين الشُّعْثُ رُؤوسًا، الدُّنُس ثيابًا، الذين لا يَنْكحون المنعَّمات، ولا تُفتَح لهم أبواب السُّدَد، فقال عمر: قد أُنْكحتُ المنعَّمات - فاطمة بنت عبد الملك - وفُتحتُ لي أبوابُ السُّدَدِ، لا جرم لا أغْسِلُ رأسي حتى يَشْعَثَ، ولا ثوبي الذي يلي جسدي حتى يَتَّسخَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بعقر حوضي أذود) عُقْر الحوض: مؤخَّره، وقوله: «لأهل اليمن» أي: لأجل أن يرد أهل اليمن، والذود: الطرد والدفع.\n(يرفضُّ): يتفرَّق، وارفضَّ الدمع: إذا جرى متفرّقًا مترشِّشًا، والمراد: حتى يسيل عليهم ماء الحوض.\n(يغتُّ) غَتَّ الماء يَغُتّ: إذا جرى جريًا له صوت، وقيل: يَدْفُق الماءُ فيه دفقًا مُتَتَابِعًا.\n(البريد) خيل البريد: هي المرصدة في الطريق لحمل الأخبار من البلاد يكون منها في كل موضع شيء معدٌّ لذلك، وقد تقدَّم فيما مضى من الكتاب شرح ذلك مستوفى. ⦗٤٦٦⦘\n(الشُّعْث) جمع أشعث، وهو البعيد العهد بالدهن والغسل وتسريح الشعر.\n(الدُّنُس) جمع دَنِس، وهو الوسِخُ الثوب.\n(السُّدَد) جمع سُدَّة، وهي الباب هاهنا.\n_________\n(١) رقم (٢٣٠١) في الفضائل، باب إثبات حوض نبينا ﷺ.\n(٢) رواه الترمذي رقم (٢٤٤٦) في صفة القيامة، باب ما جاء في صفة أواني الحوض، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٨٠) قال: حدثنا عفان، قال: حدثنا همام. وفي (٥/٢٨١) قال: حدثنا عبد الصمد، قال: حدثنا هشام. وفي (٥/٢٨٢) قال: حدثنا بهز، قال: حدثنا بكير بن أبي السميط. وفي (٥/٢٨٣) قال: حدثنا عبد الوهاب، قال: حدثنا سعيد. وفي (٥/٢٨٣) قال: حدثنا عبد الوهاب، قال: حدثنا هشام بن عبد الله. ومسلم (٧/٧٠) قال: حدثنا أبو غسان المسمعي، ومحمد بن المثنى، وابن بشار، قالوا: حدثنا معاذ - وهو ابن هشام - قال: حدثني أبي. (ح) وحدثنيه زهير بن حرب، قال: حدثنا الحسن بن موسى. قال: حدثنا شيبان (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن حماد، قال: حدثنا شعبة.\nستتهم - همام، وهشام، وبكير، وسعيد، وشيبان، وشعبة - عن قتادة، عن سالم بن أبي الجعد الغطفاني، عن معدان بن أبي طلحة، فذكره.\nفي صحيح مسلم قال محمد بن بشار: قلت ليحيى بن حماد: هذا حديث سمعته من أبي عوانة؟ فقال: وسمعته أيضا من شعبة، فقلت: انظر لي فيه، فنظر لي فيه فحدثني به.\n- ورواية الترمذي:\nأخرجها أحمد (٥/٢٧٥) قال: حدثنا حسين بن محمد، قال: حدثنا ابن عياش. وابن ماجة (٤٣٠٣) قال: حدثنا محمود بن خالد الدمشقي، قال: حدثنا مروان بن محمد. والترمذي (٢٤٤٤) قال: حدثنا محمد بن إسماعيل، قال: حدثنا يحيى بن صالح.\nثلاثتهم - ابن عياش، ومروان، ويحيى - عن محمد بن المهاجر، عن العباس بن سالم اللخمي، عن أبي سلام الحبشي، فذكره.\nفي رواية ابن ماجة قال العباس بن سالم: نبئت عن أبي سلام.","vol":"10","page":464},{"text":"٧٩٩١ - (د) [عبد السلام بن أبي حازم] أبو طالوت: قال: شهدت أبا بَرْزَة - ﵁ - دخل على عبيد الله بن زياد، فحدَّثني فلان سماه مُسلِم [يعني ابنَ إبراهيم] (١) - وكان في السّماط، فلما رآه [عبيد الله]، قال: «إن مُحَمَّدِيَّكم هذا الدَحْداحُ، ففهمها الشيخ، فقال: ما كنتُ أحسِبُ أن أبقى في قومٍ يُعَيِّرونني بصحبة محمد - ﷺ-، فقال [له] عبيد الله: إنَّ صحبة محمد - ﷺ- لكم زَيْن غيرُ شَيْن، ثم قال: إنما بعثت إليك لأسألك عن الحوض، هل سمعتَ رسولَ الله - ﷺ- يذكر فيه شيئًا؟ قال أبو برزة: [نعم]، لا مرَّة، ولا مرتين، ولا ثلاثًا، ولا أربعًا، ولا خمسًا، فمن كذَّب به فلا سقاه الله منه، ثم خرج مُغْضبًا» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السماط): الصف من الناس. ⦗٤٦٧⦘\n(الدحداح): القصير.\n_________\n(١) أحد الرواة.\n(٢) رقم (٤٧٤٩) في السنة، باب في الحوض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٤٧٤٩) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا عبد السلام بن أبي حازم أبو طالوت، فذكره.","vol":"10","page":466},{"text":"٧٩٩٢ - (ت) سمرة بن جندب - ﵁ - قال: «إنَّ لكلِّ نبيّ حوضًا ترِدُهُ أمَّته، وإنهم ليتباهوْنَ: أيُّهم أكثرُ واردة [وإني لأرجو أن أكونَ أكثرهم واردة]» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (واردة) الوارِدة: الجماعة ترد الماء.\n_________\n(١) رقم (٢٤٤٥) في صفة القيامة، باب ما جاء في صفة الحوض، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، قال: وقد روى الأشعث بن عبد الملك هذا الحديث عن الحسن - يعني البصري - عن النبي ﷺ، مرسلًا ولم يذكر فيه: عن سمرة، وهو أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه الترمذي (٢٤٤٣) قال: حدثنا أحمد بن محمد بن علي بن نيزك البغدادي، قال: حدثنا محمد بن بكار الدمشقي، قال: حدثنا سعيد بن بشير، عن قتادة، عن الحسن، فذكره.\nوقال الترمذي: هذا حديث غريب، وقد روى الأشعث بن عبد الملك هذا الحديث عن الحسن عن النبي -ﷺ- مرسلا، ولم يذكر فيه عن سمرة، وهو أوصح.","vol":"10","page":467},{"text":"٧٩٩٣ - (ت) أنس بن مالك - ﵁ - قال: سُئل رسولُ الله - ﷺ-: «ما الكوثر؟ فقال: ذاك نهر أعطانيه الله - يعني في الجنة - أشدُّ بياضًا من اللبن، وأحلى من العسل، فيه طير أعناقها كأعناق الجُزُر، قال عمر: إنَّ هذه لناعمة قال: رسولُ الله - ﷺ-: أكلَتُها أنعمُ منها» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجُزُر) جمع جزور، وهو البعير ذكرًا أكان أو أنثى، إلا أن اللفظة مؤنثة.\n_________\n(١) رقم (٢٥٤٥) في صفة الجنة، باب ما جاء في صفة طير الجنة، وإسناده حسن، وقال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٣٦) قال: حدثنا سليمان بن داود، قال: أخبرنا إبراهيم بن سعد، قال: حدثنا محمد بن عبد الله بن مسلم. وفي (٣/٢٣٦) قال: حدثنا يعقوب، قال: حدثنا أبو أويس، قال: أخبرني ابن شهاب. وفي (٣/٢٣٧) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا أبو أويس، عن الزهري. وفي (٣/٢٣٧) قال: حدثنا إبراهيم، قال: حدثنا أبو أديس، عن محمد بن عبد الله بن مسلم. والترمذي (٢٥٤٢) قال: حدثنا عبد بن حميد،قال: أخبرنا عبد الله بن مسلمة، عن محمد بن عبد الله بن مسلم - ابن أخي الزهري -.\nكلاهما - ابن أخي الزهري، والزهري - عن عبد الله بن مسلم، فذكره.\n٢ - وأخرجه أحمد (٣/٢٢٠) قال: حدثنا أبو سلمة الخزاعي. والنسائي في الكبرى «تحفة الأشراف» (١٥١١) عن محمد بن عبد الله بن عبد الحكم، عن شعيب.\nكلاهما - الخزاعي، وشعيب - عن الليث، عن يزيد بن الهاد، عن عبد الوهاب بن أبي بكر، عن عبد الله بن مسلم، عن ابن شهاب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، وعبد الله بن مسلم قد روى عن ابن عمر، وأنس بن مالك.","vol":"10","page":467},{"text":"<span data-type=\"title\" id=toc-1763>الفرع الثاني: في ورود الناس عليه</span>\n٧٩٩٤ - (خ م) جندب [بن عبد الله]- ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «أنا فرَطكم على الحوض» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٤١٤ في الرقاق، باب في الحوض، ومسلم رقم (٢٢٨٩) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه الحميدي (٧٧٩) . وأحمد (٤/٣١٣) . قالا - الحميدي، وأحمد -: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٤/٣١٣) قال: حدثنا وكيع. ومسلم (٧/٦٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع (ح) وحدثنا أبو كريب، قال: حدثنا ابن بشر.\nكلاهما - وكيع، وابن بشر - عن مسعر.\n٣ - وأخرجه أحمد (٤/٣١٣) قال: حدثنا عبد الرحمن. ومسلم (٧/٦٥) قال: حدثني أحمد بن عبد الله بن يونس.\nكلاهما - عبد الرحمن، وابن يونس - قالا: حدثنا زائدة.\n٤ - وأخرجه البخاري (٨/١٥١) قال: حدثنا عبدان، قال: أخبرني أبي. ومسلم (٧/٦٥) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر.\nثلاثتهم - عثمان بن جبلة والد عبدان، ومعاذ، وابن جعفر - عن شعبة.\nأربعتهم - سفيان، ومسعر، وزائدة، وشعبة - عن عبد الملك بن عمير، فذكره.","vol":"10","page":468},{"text":"٧٩٩٥ - (خ م) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «أنا فرطكم على الحوض، وليُرْفعنَّ إليَّ رجال منكم، حتى إذا أهويتُ إليهم لأُناوِلَهُم اختلجوا دُوني، فأقول: أي ربِّ، أصحابي، فيقال: إنك لا تدري ما أحدثُوا بعْدَك؟» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اختُلِجُوا) أي: استلبوا، وأخذوا بسرعة.\n_________\n(١) رواه البخاري ١١ / ٤٠٨ في الرقاق، باب في الحوض، وفي الفتن، باب ما جاء في قول الله تعالى: ﴿واتقوا فتنة لا تصيبن الذين ظلموا منكم خاصة﴾، ومسلم رقم (٢٢٩٧) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٣٨٤) (٣٦٣٩) و(١/٤٢٥) (٤٠٤٢) قال: حدثنا أبو معاوية. وفي (١/٤٥٥) (٤٣٥١) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان. والبخاري (٨/١٤٨) قال: حدثني يحيى بن حماد، قال: حدثنا أبو عوانة. ومسلم (٧/٦٨) قال: حدثنا أبو بكر بن أبي شببة، وأبو كريب، وابن نمير، قالوا:حدثنا أبو معاوية. (ح) وحدثناه عثمان بن أبي شيبة، وإسحاق بن إبراهيم،عن جرير. أربعتهم - أبو معاوية، وسفيان، وأبو عوانة، وجرير - عن سليمان الأعمش.\n٢ - وأخرجه أحمد (١/٤٠٢) (٣٨١٢) و(١/٤٠٧) (٣٨٦٦) قال: حدثنا أسود بن عامر، قال: أنبأنا أبو بكر. وفي (١/٤٠٦) (٣٨٥٠) قال: حدثنا هاشم وحسن بن موسى، قالا: حدثنا شيبان. وفي (١/٤٥٣) (٤٣٣٢) قال: حدثنا عفان. قال: حدثنا حماد.\nثلاثتهم - أبو بكر بن عياش، وشيبان، وحماد - عن عاصم بن بهدلة.\n٣ - وأخرجه أحمد (١/٤٣٩) (٤١٨٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/٣٩٣) قال: حدثنا سريج بن النعمان، قال: حدثنا هشيم. والبخاري (٨/١٤٨) قال: حدثني عمرو بن علي، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٩/٥٨) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. ومسلم (٧/٦٨) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، كلاهما عن جرير (ح) وحدثنا ابن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. أربعتهم - شعبة، وهشيم، وأبو عوانة، وجرير - عن المغيرة بن مقسم.\nثلاثتهم - الأعمش، وعاصم، والمغيرة - عن أبي وائل، فذكره.","vol":"10","page":468},{"text":"٧٩٩٦ - (خ م) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «ليرِدنَّ عليَّ الحوضَ رجال مِمَّن صاحبني، حتى إذا [رأيتُهم، و] رُفِعُوا إليَّ اخْتُلِجُوا دوني، فلأقولنَّ: أي ربِّ، أصيحابي، أصيحابي، ⦗٤٦٩⦘ فليُقَالنَّ لي: إنَّك لا تدري ما أحدثوا بعدك» .\nوفي رواية «لَيرِدَنَّ عليَّ ناسٌ من أُمَّتي ... الحديث، وفي آخره: فأقول: سُحقًا لِمن بدلَّ بعدي» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٤١٢ في الرقاق، باب في الحوض، ومسلم رقم (٢٣٠٤) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٨١) قال: حدثنا عفان. وعبد بن حميد (١٢١٣) . والبخاري (٨/١٤٩) قالا: حدثنا مسلم بن إبراهيم. ومسلم (٧/٧٠) قال: حدثني محمد بن حاتم، قال: حدثنا عفان.\nكلاهما -عفان، ومسلم - قالا: حدثنا وهيب.\n٢- وأخرجه أحمد (٣/١٤٠) قال: حدثنا أبو النضر، قال: حدثنا مبارك.\nكلاهما - وهيب، ومبارك، عن عبد العزيز، فذكره.","vol":"10","page":468},{"text":"٧٩٩٧ - (خ م) أبو حازم - ﵀ - عن سهل بن سعد - ﵁-، قال: سمعتُ النبيَّ - ﷺ- يقول: «أنا فرطكم على الحوض، من ورَدَ شربَ، ومن شَرِبَ لم يظمأ أبدًا، وليرِدنَّ عليَّ أقوام أعرفهم ويعرفوني، ثم يُحال بيني وبينهم، قال أبو حازم: فسمع النعمانُ بنُ أبي عيَّاش وأنا أحدِّثهم هذا الحديث، فقال: هكذا سمعتَ سهلًا يقول؟ فقلتُ: نعم، قال: وأنا أشهد على أبي سعيد الخدري لسمعتُه يزيدُ، فيقول: فإنهم منِّي، فيقال: إنك لا تدري ما أحدثوا بعدك، فأقول: سُحقًا سُحقًا لمن بَدَّلَ بعدي» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٤١٢ و٤١٣ في الرقاق، باب في الحوض، ومسلم رقم (٢٢٩٠) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٣٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٥/٣٣٩) قال: حدثنا هاشم بن القاسم، قال: حدثنا عبد الرحمن - يعني ابن عبد الله بن دينار -. والبخاري (٨/١٤٩) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا محمد بن مطرف. وفي (٩/٥٨) قال: حدثنا يحيى بن بكير، قال: حدثنا يعقوب بن بعد الرحمن. ومسلم (٧/٦٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب - يعني ابن عبد الرحمن القاري -. وفي (٧/٦٦) قال: حدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: أخبرني أسامة.\nأربعتهم - يعقوب، وعبد الرحمن بن عبد الله، ومحمد بن مطرف، وأسامة بن زيد الليثي - عن أبي حازم، فذكره.\n(*) وأخرجه أحمد (٣/٢٨) قال: حدثنا سليمان بن داود، قال: حدثنا عبد الرحمن بن عبد الله بن دينار، عن أبي حازم، عن النعمان بن أبي عياش الزرقي، عن أبي سعيد الخدري، فذكره. ليس فيه حديث «سهل بن سعد» .","vol":"10","page":469},{"text":"٧٩٩٨ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «يَرِدُ عليَّ يوم القيامة رَهْط من أصحابي - أو قال: من أمَّتي - فيُحَلَّؤون عن الحوض، فأقول: يا ربِّ أصحابي، فيقول: إنه لا عِلْم لك بما أحدثوا ⦗٤٧٠⦘ بعدكَ، إنهم ارتدُّوا على أدبارهم القهقَرى» وفي رواية «فيُجْلَوْن» أخرجه البخاري ومسلم.\nوللبخاري: أنَّ رسولَ الله - ﷺ- قال: «بينا أنا قائم على الحوض، إذ زُمْرَة، حتى إذا عرَفْتُهُم خرج رجل من بيني وبينهم، فقال: هَلُمَّ، فقلتُ: إلى أين؟ فقال: إلى النار والله، فقُلْتُ: ما شأنُهم؟ فقال: إنَّهم قد ارتدُّوا على أدبارهم القهقرى، ثم إذا زُمرة أخرى، حتى إذا عرفتُهم خرج رجل من بيني وبينهم، فقال لهم: هلمَّ، قلتُ: إلى أين؟ قال: إلى النار والله، قلتُ ما شأنهم؟ قال: إنَّهم قد ارتدُّوا على أدبارهم، فلا أُراه يخلص منهم إلا مِثْلُ هَمَلِ النَعَمِ» .\nولمسلم: أنَّ رسولَ الله - ﷺ- قال: «تَرِدُ عليَّ أمتي الحوض، وأنا أذودُ الناس عنه كما يذود الرجلُ إبل الرجل عن إبله، قالوا: يا نبيَّ الله تعْرِفنا؟ قال: نعم، لكم سيما ليست لأحد غيرِكم، ترِدُونَ غرًا محجِّلين من آثار الوضوء، وليُصدَّن عني طائفة منكم، فلا يصلون، فأقول: يا ربِّ، هؤلاء من أصحابي، فيجيبني مَلَك، فيقول: وهل تدري ما أحدثوا بعدك؟» .\nوفي أخرى قال: «إن حوْضِي أبْعدُ مِن أَيْلَةَ من عدَن، لَهُوَ أشد بياضًا من الثلج، وأحلَى مِنَ العسل باللبن، ولآنيتهُ أكثر مِن عَدد النجوم، وإني لأصدُّ الناس [عنه] كما يصُدُّ الرَّجُلُ إبلَ الناس عن حَوضِهِ، قالوا: يا رسولَ الله، أتعرِفُنا يومئذ؟ قال: نعم لكم سِيما ليست لأحد من الأمم، ⦗٤٧١⦘ ترِدُون عليَّ غُرًّا مُحَجَّلِين من أثر الوضوء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَيُحَلَّؤُونَ) أي: يدفعون عن الماء، ويُطردون عن وروده، ومن رواه «فَيُجْلَوْنَ» بالجيم، فهو من الجلاء: النفي عن الوطن، وهو راجع إلى الطرد.\n(زمرة) الزمرة: الجماعة من الناس.\n(هَمَل النعم) النَّعَم الهمَل: الإبل الضالة، والمعنى: أن الناجي منها قليل كَهمَل النَّعم.\n(لأصدُّ) الصَّدُّ: المنع.\n(سيما) السِّيما: العلامة.\n_________\n(١) رواه البخاري ١١ / ٤١٣ في الرقاق، باب في الحوض، ومسلم رقم (٢٤٧) في الطهارة، باب استحباب إطالة الغرة والتحجيل في الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/١٤٩ و١٥٠) قال: حدثنا سويد بن سعيد وابن أبي عمر. جميعا عن مروان الفزاري، قال ابن أبي عمر: حدثنا مروان. (ح) وحدثنا أبو كريب وواصل بن عبد الأعلى، قالا: حدثنا ابن فضيل. وابن ماجة (٤٢٨٢) قال: حدثنا أبو بكر، قال: حدثنا يحيى بن زكريا بن أبي زائدة.\nثلاثتهم - مروان الفزاري، ومحمد بن فضيل، ويحيى بن زكريا - عن أبي مالك الأشجعي سعد بن طارق عن أبي حازم، فذكره.\n(*) رواية ابن أبي زائدة مختصرة.\n- ورواية البخاري:\nأخرجها (٨/١٥٠) قال: حدثني إبراهيم بن المنذر، قال: حدثنا محمد بن فليح، قال: حدثنا أبي، قال: حدثني هلال بن علي، عن عطاء بن يسار، فذكره.","vol":"10","page":469},{"text":"٧٩٩٩ - (م) عائشة - ﵂ - قالت: سمِعتُ رسولَ الله - ﷺ- يقول وهو بين ظهرانيْ أصحابه: «إني على الحوضِ أنظر مَن يَرِدُ عليَّ مِنْكُم، فوالله لَيُقْتطَعنَّ دُوني رجال، فلأقولنَّ: أي ربِّ، مِني ومن أُمَّتي، فيقول: إنك لا تدري ما عملوا بعدك، مازالوا يرجعون على أعقابهم» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليقتطعن) الاقتطاع: أخذ طائفة من الشيء، تقول: اقتطعت طائفة ⦗٤٧٢⦘ من أصحابه: إذا أخذتهم دونه.\n_________\n(١) رقم (٢٢٩٤) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٢١) قال: حدثنا عفان. قال: حدثنا وهيب. ومسلم (٧/٦٦) قال: حدثنا ابن أبي عمر. قال: حدثنا يحيى بن سليم.\nكلاهما - وهيب، ويحيى بن سليم - عن عبد الله بن عثمان بن خثيم، عن عبد الله بن عبيد الله بن أبي مليكة، فذكره.","vol":"10","page":471},{"text":"٨٠٠٠ - (خ م) أسماء بنت أبي بكر - ﵄ - قالت: قال رسول الله - ﷺ-: «إني على الحوض أنْظر من يرِدُ عليَّ منكم، وسيؤخذُ ناس دُوني، فأقول: يا رب، مني ومن أمتي» .\nوفي رواية «فأقول: أصحابي، فيقال: هل شعَرْتَ ما عمِلوا بعدك؟ والله ما بَرِحوا يرجعون على أعقابهم» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٤١٥ في الرقاق، باب في الحوض، وفي الفتن، باب قول الله تعالى: ﴿واتقوا فتنة لا تصيبن الذين ظلموا منكم خاصة﴾، ومسلم رقم (٢٢٩٣) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٥١) قال: حدثنا سعيد بن أبي مريم. وفي (٩/٥٨) قال: حدثنا علي بن عبد الله، قال: حدثنا بشر بن السري. ومسلم (٧/٦٦) قال: حدثنا داود بن عمرو الضبي.\nثلاثتهم - سعيد، وبشر، وداود - عن نافع بن عمر الجمحي، عن ابن أبي مليكة، فذكره.","vol":"10","page":472},{"text":"٨٠٠١ - (م) أم سلمة - ﵂ - قالت: «كنتُ أسمعُ الناسَ يذكرون الحوض، ولم أسمع ذلك من رسولِ الله - ﷺ-، فلما كان يومًا من ذلك والجاريةُ تمشطُني، سمعتُ رسولَ الله - ﷺ- يقول: أيها الناس، فقلت للجارية: استأخري عنِّي، قالت: إنما دعا الرجال، ولم يدْعُ النساء، فقلت: إني من الناس، فقال رسولُ الله - ﷺ-: إني لكم فرط على الحوض، فإيَّاي لا يأتينَّ أحدُكم فيُذبُّ عني كما يُذَبُّ البَعيرُ الضَّالُ، فأقول: فيم هذا؟ فيقال: إنك لا تدري ما أحدثوا بعدَكَ، فأقول: سُحقًا» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٢٩٥) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٩٧) قال: حدثنا أبو عامر، قال: حدثنا أفلح بن سعيد. ومسلم (٧/٦٦) قال: حدثني يونس بن عبد الأعلى الصدفي، قال: أخبرنا عبد الله بن وهب، قال: أخبرني عمرو، وهو ابن الحارث، أن بكيرا حدثه، عن القاسم بن عباس الهاشمي. وفي (٧/٦٧) قال: وحدثني أبو معن الرقاشي وأبو بكر بن نافع وعبد بن حميد. قالوا: حدثنا أبو عامر، وهو عبد الملك بن عمرو. قال: حدثنا أفلح بن سعيد. والنسائي في الكبرى «تحفة الأشراف» (١٣/١٨١٧٣) عن محمد بن حاتم، عن حبان بن موسى، عن عبد الله بن المبارك، عن أفلح بن سعيد.\nكلاهما - أفلح بن سعيد، والقاسم بن عباس - عن عبد الله بن رافع، مولى أم سلمة، فذكره.","vol":"10","page":472},{"text":"٨٠٠٢ - (خ) سعيد بن المسيب - ﵀ - كان يُحدِّث عن أصحاب النبيِّ أن النبيَّ - ﷺ- قال: «يَرِدُ عليَّ الحوض رجال من أصحابي، فيُحلؤون عنه ⦗٤٧٣⦘ فأقول: يا ربِّ، أصحابي، فيقول: إنَّك لا عِلْمَ لكَ بما أحدثوا بعْدَك، إنهم ارتدُّوا على أدبارهم القهقرَى» أخرجه البخاري (١) .\n_________\n(١) ١١ / ٤١٣ في الرقاق، باب في الحوض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٥٠) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني يونس، عن ابن شهاب، عن ابن المسيب، فذكره.","vol":"10","page":472},{"text":"٨٠٠٣ - (خ م) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «والذي نفسي بيده: لأذودَنَّ رجالًا عن حوضِي، كما تُذاد الغريبة من الإبل عن الحوض» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٤١٣ في الرقاق، باب في الحوض، ومسلم رقم (٢٣٠٢) في الفضائل، باب إثبات حوض نبينا ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩٨) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٥٤) قال: حدثنا حجاج. قال: حدثنا شعبة. وفي (٢/٤٦٧) قال: حدثنا عبد الرحمن بن مهدي، وأبو كامل. قالا: حدثنا حماد - يعني ابن سلمة -. والبخاري (٣/١٤٧) قال: حدثنا محمد بن بشار. قال: حدثنا غندر. قال: حدثنا شعبة. ومسلم (٧/٧٠) قال: حدثنا عبد الرحمن بن سلام الجمحي. قال: حدثنا الربيع - يعني ابن مسلم -. (ح) وحدثنيه عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة.\nثلاثتهم - شعبة، وحماد بن سلمة، والربيع بن مسلم - عن محمد بن زياد، فذكره.","vol":"10","page":473},{"text":"٨٠٠٤ - (م) حذيفة [بن اليمان]- ﵁ -: أنَّ رسولَ الله - ﷺ- قال: «إن حوضِي لا بْعَدُ من أيلَةَ من عدَن، والذي نفسي بيده: إنِّي لأذودُ عنه الرجال، كما يذود الرجل الإبل الغريبة عن حوضه، قالوا: يا رسولَ الله، وتعرفُنا؟ قال: نعم تَرِدُونَ عليَّ غُرًّا مُحجَّلين من آثار الوضوء ليست لأحد غيركم» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٤٨) في الطهارة، باب استحباب إطالة الغرة والتحجيل في الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/١٥٠) . وابن ماجة (٤٣٠٢) قالا: حدثنا عثمان بن أبي شيبة، قال: حدثنا علي بن مسهر، عن أبي مالك سعد بن طارق، عن ربعي، فذكره.","vol":"10","page":473},{"text":"٨٠٠٥ - (د) زيد بن أرقم - ﵁ - قال: كنّا معَ رسولِ الله - ﷺ-، فنزَلْنا منْزِلًا، فقال: ما أنتم جزء من مائة ألفِ جزء مِمَّن يَرِد عليَّ الحوض، قيل: كم كنتم يومئذ؟ قال: سبعُمائة، أو ثمانمائة. أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٧٤٦) في السنة، باب في الحوض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه أحمد (٤/٣٦٧) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش.\n٢ - وأخرجه أحمد (٤/٣٦٩) قال: حدثنا هاشم بن القاسم. وفي (٤/٣٧١) قال: حدثنا عفان. وفي (٤/٣٧٢) قال: حدثنا محمد بن جعفر. وعبد بن حميد (٢٦٦) قال: حدثني أبو الوليد. وأبو داود (٤٧٤٦) قال: حدثنا حفص بن عمر النميري. خمستهم - هاشم، وعفان، ومحمد، وأبو الوليد، وحفص - عن شعبة.\nكلاهما - الأعمش، وشعبة - عن عمرو بن مرة، عن طلحة مولى قرظة، فذكره.\n(*) في باقي الروايات «سبعمائة، أو ثمانمائة» .","vol":"10","page":473},{"text":"<span data-type=\"title\" id=toc-1764>الفرع الثالث: في الصراط والميزان</span>\n٨٠٠٦ - (ت) المغيرة [بن شعبة]- ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «شِعار المؤمنين على الصراط يوم القيامة: ربِّ سلّم سلّم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٣٤) في صفة القيامة، باب ما جاء في شأن الصراط، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٣٩٤) قال: حدثنا أبو نعيم، قال: حدثنا محمد بن الفضل. والترمذي (٢٤٣٢) قال: حدثنا علي بن حجر، قال: أخبرنا علي بن مسهر.\nكلاهما - محمد بن الفضل، وعلي بن مسهر - عن عبد الرحمن بن إسحاق، عن النعمان بن سعد، فذكره.\nوقال الترمذي: هذا حديث غريب من حديث المغيرة بن شعبة لا نعرفه إلا من حديث عبد الرحمن بن إسحاق","vol":"10","page":474},{"text":"٨٠٠٧ - (ت) أنس بن مالك - ﵁ - قال: «سألتُ رسولَ الله - ﷺ- أن يشفعَ لي يوم القيامة، فقال: أنا فاعل إن شاء الله، قلت: فأين أطلُبك؟ قال: أول ما تطلبني على الصراط، قلتُ: فإن لم ألقكَ على الصراط؟ قال: فاطلبني عند الميزان، قلتُ: فإن لم ألقك عند الميزان؟ قال: فاطلبني عند الحوض، فإني لا أخطئ هذه الثلاثة مواطن» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٣٥) في صفة القيامة، باب ما جاء في شأن الصراط، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٧٨) قال:حدثنا يونس بن محمد. والترمذي (٢٤٣٣) قال:حدثنا عبد الله بن الصباح الهاشمي،قال حدثنا بدل بن المحبر.\nكلاهما - يونس،وبدل - قالا:حدثنا حرب بن ميمون أبو الخطاب،عن النضر بن أنس، فذكره.","vol":"10","page":474},{"text":"٨٠٠٨ - (د) عائشة - ﵂ - قالت: «ذكرتُ النار فبَكيْتُ فقال رسولُ الله - ﷺ-: ما يبكيك؟ قلتُ: ذَكرْتُ النار فَبَكَيْتُ، فهل تذكرون أهليكم يوم القيامة؟ قال: أمَّا في ثلاثة مَواطِنَ، فلا يذكر أحدٌ أحدًا: عند الميزان حتى يعلم أيخِف ميزانُه، أم يثقل؟ وعند تطاير الصحف حتى يعلم أين يقع كتابه: في يمينه، أم في شماله، أم من وراء ظهره؟ وعند الصراط ⦗٤٧٥⦘ إذا وُضِع بين ظهري جهنم حتى يجوزَ (١)» أخرجه أبو داود (٢) .\nوفي رواية ذكَرها رزين، قالت: قلت - أو قيل - «يا رسولَ الله، هل تذكرون أهليكم يوم القيامة؟ قالت - أو قيل -: فأين نجدك؟ قال: لا أخطئ ثلاثةَ مواطن: عند الميزان، وعند الصراط، وعند الحوض» .\n_________\n(١) جملة \" حتى يجوز \" ليست في نسخ أبي داود المطبوعة.\n(٢) رقم (٤٧٥٥) في السنة، باب ذكر الميزان، وهو حديث حسن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٠١) قال حدثنا، عفان. قال: حدثنا القاسم بن الفضل. وأبو داود (٤٧٥٥) قال: حدثا يعقوب بن إبراهيم وحميد بن مسعدة أن إسماعيل بن إبراهيم حدثهم، قال: أخبرنا يونس.\nكلاهما - القاسم بن الفضل، ويونس - عن الحسن فذكره.","vol":"10","page":474},{"text":"<span data-type=\"title\" id=toc-1765>الفصل الخامس: في الشفاعة</span>\n٨٠٠٩ - (خ م) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «كلُّ نبيّ سأل سؤالًا - أو قال: لكل نبيّ دعوة قد دعاها لأمته - وإني اختبأتُ دعوتي شفاعة لأمتي يوم القيامة» أخرجه البخاري ومسلم.\nولمسلم قال: قال رسولُ الله - ﷺ-: «أنا أول الناس يشفع في الجنة، وأنا أكثر الأنبياء تبعًا يوم القيامة، وأنا أول من يقرع باب الجنة» (١) .\n_________\n(١) رواه البخاري تعليقًا ١١ / ٨٢ في الدعوات، باب لكل نبي دعوة، وقد وصله مسلم رقم (٢٠٠) في الإيمان، باب اختباء النبي ﷺ دعوة الشفاعة لأمته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٣/١٣٤) قال: حدثنا بهز، وعفان. وفي (٣/٢٥٨) قال:حدثنا عفان.\nكلاهما قالا:حدثنا همام بن يحيى.\n٢- وأخرجه أحمد (٣/٢٠٨و ٢٧٦) . ومسلم (١/١٣٢) قال:حدثنا زهير بن حرب،وابن أبي خلف.\nثلاثتهم - أحمد، زهير بن. وابن أبي خلف - قالوا:حدثنا روح،قال: حدثنا شعبة.\n٣- وأخرجه أحمد (٣/٢١٨) قال:حدثنا جعفر بن عون،ومسلم (١/١٣٢) قال: حدثنا أبو كريب، قال: حدثنا وكيع (ح) وحدثنيه إبراهيم بن سعيد الجوهري،قال:حدثنا أبو أسامة.\nثلاثتهم - جعفر، ووكيع، وأبو أسامة - عن مسعر.\n٤- وأخرجه أحمد (٣/٢٩٢) قال:حدثنا علي بن عبد الله. ومسلم (١/١٣٢) قال:حدثني أبو غسان المسعي ومحمد بن المثنى،وابن بشار.\nأربعتهم قالوا:حدثنا معاذ بن هشام، قال:حدثني أبي.\nأربعتهم - همام، وشعبة،ومسعر، وهشام - عن قتادة، فذكره.\n٥- وأخرجه أحمد (٣/٢١٩) قال:حدثنا عارم ومسلم (١/١٣٢) قال:حدثني محمد بن عبد الأعلى.\nقالا:- عارم. ومحمد -،حدثنا معتمر، عن أبيه، فذكره.\n٦-رواه البخاري تعليقا (١١/٨٢) في الدعوات، باب كل نبي دعوة.","vol":"10","page":475},{"text":"٨٠١٠ - (م) جابر بن عبد الله - ﵄ - أنَّ النبيَّ - ﷺ- قال: ⦗٤٧٦⦘ «لكل نبي دعوة قد دعا بها في أمته، وخبأتُ دَعوَتي شفاعة لأُمَّتي يوم القيامة» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٠١) في الإيمان، باب اختباء النبي ﷺ دعوة الشفاعة لأمته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٨٤) . ومسلم (١/١٣٢) قال: حدثني محمد بن أحمد بن أبي خلف.\nكلاهما - أحمد، وابن أبي خلف - قالا: حدثنا روح، قال: حدثنا ابن جريج، قال: أخبرني أبو الزبير، فذكره.\nوأخرجه أحمد (٣/٣٩٦) قال: حدثنا يعمر، قال: أخبرنا عبد الله، قال: أخبرنا هشام، قال: سمعت الحسن، فذكره.","vol":"10","page":475},{"text":"٨٠١١ - (خ م ط ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لِكلِّ نبي دعوة مستجابة، فتعَجَّل كلُّ نبيِّ دعوتَه، وإني اختبأتُ دعوتي شفاعة لأمَّتي يوم القيامة، فهي نائلة إن شاء الله من مات من أُمَّتي لا يشرِك بالله شيئًا» .\nوفي رواية أن أبا هريرة قال لكعب الأحبار: إنَّ نبيَّ الله - ﷺ- قال: «لِكُلِّ نبي دعوة يدعوها، فأريدُ إن شاء الله: أن أختبئ دعوتي شفاعة لأُمَّتي يوم القيامة، فقال كعب لأبي هريرة: أنتَ سمعتَ هذا رسول الله - ﷺ-؟ قال: نعم» أخرجه البخاري ومسلم، وأخرج الترمذي الأولى، وأخرج الموطأ المسند من الثانية (١) .\n_________\n(١) رواه البخاري ١١ / ٨١ في الدعوات، باب لكل نبي دعوة، وفي التوحيد، باب المشيئة والإرادة ﴿وما تشاؤون إلا أن يشاء الله﴾، ومسلم رقم (١٩٨) في الإيمان، باب اختباء النبي ﷺ دعوة الشفاعة لأمته، والموطأ ١ / ٢١٢ في القرآن، باب ما جاء في الدعاء، والترمذي رقم (٣٥٩٧) في الدعوات، باب رقم (١٤١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ (١٤٩) . وأحمد (٢/٤٨٦) قال:قرأت علي عبد الرحمن. (ح) وحدثنا إسحاق. والبخاري (٨/٨٢) قال:حدثنا إسماعيل.\nثلاثتهم - عبد الرحمن بن مهدي،وإسحاق بن عيسى،وإسماعيل بن أبي أويس - عن مالك، عن أبي الزناد، عن الأعرج، فذكره.\nأخرجه أحمد (٢/٢٧٥) قال:حدثنا عبد الرزاق. قال:حدثنا معمر،عن الزهري. قال: أخبرني القاسم بن محمد، فذكره.\nوأخرجه أحمد (٢/٤٢٦) قال: حدثنا أبو معاوية ويعلي بن عبيد. ومسلم (١/١٣١) قال:حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا:حدثنا أبو معاوية. وابن ماجة (٤٣٠٧) قال:حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية والترمذي (٣٦٠٢) قال:حدثنا أبو كريب. قال:حدثنا أبو معاوية.\nكلاهما - أبو معاوية، ويعلى - قالا:حدثنا الأعمش، عن أبي صالح، فذكره\nوأخرجه الدارمي (٢٨٠٩) قال: حدثنا الحكم بن نافع. قال: أخبرنا شعيب. ومسلم (١/١٣١) قال:حدثني زهيز بن حرب وعبد بن حميد. قال:زهير:حدثنا يعقوب بن إبراهيم، قال حدثنا بن أخي ابن شهاب. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن شهاب. قال: أخبرني يونس.\nثلاثتهم - شعيب، وابن أبي بن شهاب، ويونس- عن ابن شهاب الزهزي، أن عمرو بن أبي سفيان بن أسيد بن جاربة الثقفي أخبره، فذكره.","vol":"10","page":476},{"text":"٨٠١٢ - (ت د) أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ-: «شفاعتي لأهل الكبائر مِن أمَّتي» أخرجه الترمذي، وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (٢٤٣٧) في صفة القيامة، باب ما جاء في الشفاعة، وأبو داود رقم (٤٧٣٩) في السنة، باب في الشفاعة، ورواه أيضًا ابن ماجة رقم (٤٣١٠) في الزهد، باب ذكر الشفاعة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢١٣) . وأبو داود (٤٧٣٩) قالا:حدثنا سليمان بن حرب،قال:حدثنا بسطام ابن حريث، عن أشعث الحداي،فذكره.\nأخرجه الترمذي (٢٤٣٥) قال:حدثنا العباس العنبري،قال: حدثنا عبد الرزاق، عن معمر عن ثابت، فذكره.","vol":"10","page":476},{"text":"٨٠١٣ - (ت) جابر بن عبد الله - ﵄ - مثله، وزاد فيه: قال الراوي: فقال لي جابر: «يا محمدُ مَن لم يكن من أهل الكبائر، فما له وللشفاعة؟» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٣٨) في صفة القيامة، باب رقم (١٢)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٤٣١٠) قال:حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال:حدثنا الوليد بن مسلم،قال:حدثنا زهير بن محمد، والترمذي (٢٤٣٦) قال:حدثنا محمد بن بشار قال:حدثنا أبو داود الطيالسي، عن محمد بن ثابت البناني.\nكلاهما - زهير،ومحمد - عن جعفر بن محمد، عن أبيه، فذكره.\nقال الترمذي: هذا حديث حسن غريب من هذا الوجه، يستغرب من حديث جعفر بن محمد.","vol":"10","page":477},{"text":"٨٠١٤ - (ت) عوف بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «أتاني آت من عند ربي، فخيَّرني بين أن يُدْخِلَ نِصف أُمَّتي الجنة، وبين الشفاعة، فاخترت الشفاعة، فهي نائلة من مات لا يشرك بالله شيئًا» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٤٣) في صفة القيامة، باب ما جاء في الشفاعة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٣) قال:حدثنا عبد الصمد، قال:حدثنا محمد بن أبي المليح الهذلي، قال: حدثني زياد بن أبي المليح، عن أبيه، عن أبي بردة فذكره.\n* أخرجه أحمد (٦/٢٨) قال:حدثنا بهز، قال:حدثنا أبو عوانة. وفي (٦/٢٩) قال:حدثنا بن بكر، قال:حدثنا سعيد. وفي (٦/٢٩) أيضا قال:حدثنا احسين، شيبان. والترمذي (٢٤٤١) قال: حدثنا هناد،قال: حدثنا عبدة، عن سعيد (ح) وحدثنا قتيبة، قال:حدثنا أبو عوانة.\nثلاثتهم - أبوعوانة، وسعيد بن أبي عروبة، وشيبان - عن قتادة، عن أبي المليح، عن عوف. مالك الأشجعي، فذكره. ليس فيه - أبو بردة.","vol":"10","page":477},{"text":"٨٠١٥ - (خ م) أنس بن مالك - ﵁ - قال معْبَدُ بن هلال العَنزِي: «انطلقنا إلى أنس بن مالك، وتشفَّعنا بثابت، فانتهينا إليه وهو يصلِّي الضحى، فاستأذنَ لنا ثابت، فدخلنا عليه، وأجلَسَ ثابتًا معه على سريره فقال له: يا أبا حمزة، إن إخوانكَ من أهل البصرة يسألونك أن تُحدِّثَهم حديث الشفاعة، فقال: حدَّثنا محمد - ﷺ-، قال: إذا كان يومُ القيامة ماجَ الناسُ بعضهم إلى بعض، فيأتون آدم، فيقولون: اشفع لذرِّيَّتك، فيقول: لست لها، ولكن عليكم بإبراهيم، فإنه خليل الله، فيأتون إبراهيم، فيقول: لست لها، ولكن عليكم بموسى، فإنه كليم الله، فيؤتى موسى، فيقول: لستُ لها، ولكن عليكم بعيسى، فإنه رُوح الله وكلمته، فيؤتى عيسى، ⦗٤٧٨⦘ فيقول: لستُ لها، ولكن عليكم بمحمد، فأُوتى فأقول: أنا لها، ثم أنطلِقُ فأستأذِنُ على ربي، فيؤذنَ لي، فأقوم بين يديه، فأحمده بمحامد لا أقدر عليها إلا أن يُلهمَنيها، ثم أخرُّ لربنا ساجدًا، فيقول: يا محمد، ارفع رأسكَ، وقل يُسْمَع لك، وسلْ تُعْطَه، واشفع تُشَفَّع، فأقول: يا رب أُمَّتِي أُمَّتي، فيقول: انطلق، فمن كان في قلبه مثقال حبة من بُرَّة أو شعيرة من إيمان فأخرِجه منها، فأنطَلِقُ فأفعل، ثم أرجعُ إلى ربي فأحمده بتلك المحامد، ثم أخرُّ له ساجدًا، فيقال لي: يا محمد، ارفع رأسك، وقل يُسْمَع لك، وسل تُعْطه، واشْفَع تُشَفَّع، فأقول: يا ربِّ، أُمَّتي أُمَّتي، فيقال لي: انطلق، فمن كان في قلبه مثقال حبة من خردل من إيمان فأخرجه منها، فأنطلق فأفعل، ثم أعود إلى ربي أحمده بتلك المحامد، ثم أخرُّ له ساجدًا، فيقال لي: يا محمد، ارفع رأسك وقلُ يُسمَعُ لك، وسَلْ تُعطَه، واشفع تُشَفَّع، فأقول: يا ربِّ، أُمَّتي أُمَّتي، فيقال لي: انطلِق، فمن كان في قلبه أدنى أدنى أدنى من مثقال حبَّة من خردل من إيمان فأخرِجه من النار، فأنطلق فأفعل» هذا حديث أنس الذي أنبأنا به، فخرجنا من عنده، فلما كنَّا بظهر الجبَّان، قلنا: لو مِلنا إلى الحسن فسلَّمنا عليه وهو مستخفٍ في دار أبي خليفة؟ قال: فدخلنا عليه، فسلَّمنا عليه، قلنا: يا أبا سعيد، جئنا من عند أخيك أبي حمزة، فلم نسمع بمثل حديثٍ حدثَّناه في الشفاعة، قال: هيه، فحدَّثْناه الحديثَ، فقال: هيهِ، قلنا: ما زادنا؟ قال: قد حدَّثَنا به منذ عشرين سنة، وهو يومئذ جميع، ولقد ترك ⦗٤٧٩⦘ شيئًا ما أدري: أنسيَ الشيخ، أم كره أن يحدثكم فتتكلوا؟ قلنا له: حدثنا، فضحك، وقال: خُلِق الإنسان من عجل، ما ذَكرتُ لكم هذا إلا وأنا أُريد أن أحدِّثْكموه، قال: ثم أرجعُ إلى ربي في الرابعة، فأحمَدُه بتلك المحامد، ثم أخرُّ له ساجدًا، فيقال لي: يا محمد، ارفع رأسك، وقل يُسمَع لك، وسل تعطَه، واشفع تُشفَّع، فأقول: يا ربِّ، ائذن لي فيمن قال: لا إله إلا الله، قال: فليس ذلك لك، أو قال: ليس ذلك إليك، ولكن وعِزَّتي وكبريائي وعظمتي لأخرجنَّ منها من قال: لا إله إلا الله» قال: فأشهد على الحسن أنَّه حدَّثنا به أنه سمع أنسَ بن مالك - أُراه قال: قبل عشرين سنة - وهو يومئذ جميع.\nوفي رواية قتادة عن أنس قال: قال رسولُ الله - ﷺ-: «يجْمَعُ الله الناسَ يوم القيامة، فيهتمُّون لذلك - وفي رواية: فيُلْهَمُون لذلك - فيقولون: لو استشفعنا إلى ربِّنا، حتى يُرِيحنا من مكاننا هذا؟ قال: فيأتون آدم، فيقولون: أنتَ آدمُ أبو الخلق، خلقك الله بيده، ونفخ فيك من روحه، وأمر الملائكة فسجدوا لك، اشفع لنا عند ربك حتى يُرِيحنَا من مكاننا هذا، فيقول: لستُ هنَاكُم، فيذكر خطيئته التي أصاب، فيستحي ربَّه منها، ولكن ائتوا نوحًا أول رسول بعثه الله إلى أهل الأرض، قال: فيأتون نوحًا، فيقول: لستُ هناكم، فيذكر خطيئته التي أصاب، فيستحي ربَّه منها، ولكن ائتوا إبراهيم الذي اتخذه الله خليلا، فيأتون إبراهيم، فيقول: لستُ هناكم، وذكر خطيئته التي أصاب، فيستحي ربَّه منها، ولكن ائتوا موسى الذي كلَّمه الله ⦗٤٨٠⦘ وأعطاه التوراة، قال: فيأتون موسى فيقول: لستُ هناكم، ويذكر خطيئته التي أصاب، فيستحي ربَّه منها، ولكن ائتوا عيسى رُوحَ الله وكلمته، فيأتون عيسى رُوحَ الله وكلمته، فيقول: لستُ هناكم، ولكن ائتوا محمدًا، عبدًا غفرَ الله له ما تقدَّم من ذَنبِه وما تأخر، قال: قال رسولُ الله - ﷺ-: «فيأتونني، فأستأذن على ربي، فيؤذنَ لي، فإذا أنا رأيته وقعْتُ ساجدًا، فيدَعُني ما شاء الله، فيقال: يا محمد، ارفع، قُلْ يُسْمَع، سل تُعْطَه، اشفع تشفَّع، فأرفعُ رأسي، فأحمد ربي بتحميد يُعلِّمُنيه ربِّي، ثم أشفع، فيُحَدُّ لي حدًا، فأخرجُهم من النار، وأدخلهم الجنة، ثم أعود فأقع ساجدًا، فيدعني ما شاء الله أن يدعني، ثم يقال لي: ارفع يا محمد، قل يسمع، سل تعطه، اشفع تشفع، فأرفع رأسي، فأحمد ربي بتحميد يعلَّمنيه، ثم أشفع، فيحدُ لي حدًا، فأخرجهم من النار، وأدخلهم الجنة - قال: فلا أدري في الثالثة أو في الرابعة - فأقول: يا ربِّ، ما بقي في النار إلا من حبَسَه القرآن، أي وجب عليه الخلود» أخرجه البخاري ومسلم.\nوأخرجه البخاري تعليقًا: عن قتادة عن أنس أن النبيَّ - ﷺ- قال: «يُحْبَس المؤمنين يوم القيامة ...» وذكر نحوه، وفي آخره: ما بقي في النار إلا من حَبَسَهُ القرآن - أي وجب عليه الخلود - ثم تلا هذه الآية ﴿عَسَى أن يبعثكَ ربُّك مقامًا محمودًا﴾ [الإسراء: ٧٩] قال: وهذا المقام المحمود الذي وعُدَه نبيُّكم - ﷺ- زاد في رواية: فقال النبيُّ - ﷺ-: «يخرج من ⦗٤٨١⦘ النار من قال: لا إله إلا الله وكان في قلبه من الخير ما يزن شعيرة، ثم يخرج من النار من قال: لا إله إلا الله وكان في قلبه من الخير ما يَزِنُ بُرَّة، ثم يخرج من النار من قال: لا إله إلا الله وكان في قلبه من الخير ما يَزِنُ ذَرَّة» .\nقال يزيد بن زُريع: فلقيت شعبة، فحدَّثته بالحديث، فقال شعبة: حدَّثنا به قتادةُ عن أنس بن مالك عن النبيِّ - ﷺ- بالحديث، إلا أن شعبةَ جعَلَ مكان «الذَّرّة» «ذُرَة» قال يزيد: صَحّف فيها أبو بسطام، كذا في كتاب مسلم من رواية يزيد عن شعبة. قال البخاري: وقال أبان عن قتادة بنحوه. وفيه «من إيمان» مكان «خير» زاد في رواية: أن النبيَّ - ﷺ- قال - في حديث سؤال المؤمنين الشفاعة - «فيأتوني فأستأذن على ربي في داره فيؤذَن لي عليه» وللبخاري طرف منه عن حميد عن أنس قال: سمعتُ النبيَّ - ﷺ- يقول: «إذا كان يومُ القيامة شفَعْتُ، فقلت: يا ربِّ، أدخل الجنةَ من كان في قلبه خرْدَلة، فيدخلون، ثم أقول: أدخل الجنة من كان في قلبه أدنى شيء. قال أنس: كأني أنظر إلى أصابع النبيِّ - ﷺ-» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يلهمنيه) الإلهام: ضرب من الوحي الذي يلقيه الله في قلوب عبادة الصالحين.\n(الجبّان) والجبّانة: المقابر. ⦗٤٨٢⦘\n(جَميعٌ) رجل جميع: أي مجتمع الخلق قوي، لم يهرم ولم يضعف.\n(في داره) أي في حضرة قدسه. وقيل: في جنته، فإن الجنة تُسَمَّى دار السلام، والله هو السلام.\n_________\n(١) رواه البخاري ١٣ / ٣٩٥ - ٣٩٧ في التوحيد، باب كلام الرب تعالى يوم القيامة مع الأنبياء وغيرهم، وباب قول الله تعالى: ﴿لما خلقت بيدي﴾، وباب قوله تعالى: ﴿وكلم الله موسى تكليما﴾، وفي تفسير سورة البقرة، باب قول الله تعالى: ﴿وعلم آدم الأسماء كلها﴾، وفي الرقاق، باب صفة الجنة والنار، ومسلم رقم (١٩٣) في الإيمان، باب أدنى أهل الجنة منزلة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/١٧٩) قال: حدثنا سليمان بن حرب. ومسلم (١/١٢٥) قال: حدثنا أبو الربيع العتكي (ح) وحدثناه سعيد بن منصور. والنسائي في الكبرى (تحفة الأشراف) (١٥٩٩) عن يحيى بن حبيب بن عربي.\nأربعتهم - سليمان، وأبو الربيع، وسعيد، ويحيى - عن حماد بن زيد، قال: حدثنا معبد بن هلال، فذكره.\nرواية النسائي ليس فيها حديث الحسن.\nوفي الرواية الثانية:\n١- أخرجه عبد بن حميد (١١٨٧) . والبخاري (٦/٢١ و٩/١٨٢) قالا: حدثنا مسلم بن إبراهيم. وفي (٩/١٤٩) قال آلبخاري: حدثني معاذ بن فضالة. ومسلم (١/١٢٥) قال حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام، والنسائي في الكبرى تحفة الأشراف (٢٣٥٧) عن إبراهيم بن الحسن، عن الحارث بن عطية.\nأربعتهم - مسلم، ومعاذ بن فضالة، ومعاذ بن هشام، والحارث - عن هشام الدستوائي.\n٢- وأخرجه أحمد (٣/١١٦) قال: حدثنا يحيى بن سعيد، والبخاري (٦/٢١) قال: قال لي خليفة: حدثنا يزيد بن زريع. ومسلم (١/١٢٥) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا ابن أبي عدي. وابن ماجة (٤٣١٢) قال: حدثنا نصر بن علي، قال: حدثنا خالد بن الحارث، والنسائي في الكبرى تحفة الأشراف (١١٧١) عن أبي الأشعث عن خالد.\nأربعتهم - يحيى، ويزيد، وابن أبي عدي، وخالد- عن سعيد بن أبي عروبة.\n٣- وأخرجه أحمد (٣/٢٤٤) قال: حدثنا عفان، قال: حدثنا همام.\n٤- وأخرجه البخاري (٨/١٤٤) قال: حدثنا مسدد. ومسلم (١/١٢٣) قال حدثنا أبو كامل فضيل بن حسين الجحدري، ومحمد بن عبيد الغبري.\nثلاثتهم - مسدد، وفضيل، الغبري - قالوا: حدثنا أبو عوانة.\nأربعتهم - هشام، وسعيد، وهمام، وأبو عوانة - عن قتادة، فذكره.","vol":"10","page":477},{"text":"٨٠١٦ - (خ م ت) أبو هريرة - ﵁ - قال: «كنّا مع النبيِّ - ﷺ- في دَعْوة، فرُفِع إليه الذِّراعُ - وكانت تعجبه - فنهس منها نهسة، وقال: أنا سيد الناس يوم القيامة، هل تدرون: ممَّ ذاك؟ يجمع الله الأولين والآخرين في صعيد واحد، فيُبْصِرُهم الناظر، ويسمَعُهم الداعي، وتدنو منهم الشمس، فيبلغ الناس من الغمِّ والكرب ما لا يُطيقون ولا يحتملون، فيقول الناس: ألا ترون إلى ما أنتم فيه، إلى ما بلغكم، ألا تنظرون من يشفع لكم إلى ربكم؟ فيقول بعض الناس لبعض: أبوكم آدم، فيأتونه، فيقولون: يا آدم، أنت أبو البشر، خلقك الله بيده، ونفخ فيك من روحه، وأمر الملائكة فسجدوا لك، وأسكنك الجنة، ألا تشفعُ لنا إلى ربك، ألا ترى ما نحن فيه وما بَلَغنَا؟ فقال: إن ربي غَضِبَ اليومَ غضبًا لم يغْضب قبله مثله، ولا يغضب بعده مثله، وإنه نهاني عن الشجرة، فعصيتُ، نفسي، نفسي، نفسي، اذهبُوا إلى غيري، اذهبوا إلى نوح، فيأتون نوحًا، فيقولون: يا نوح، أنتَ أولُ الرسل إلى أهل الأرض، وقد سمّاك الله عبدًا شكورًا، ألا ترى ما نحن فيه؟ ألا ترى إلى ما بلغنا؟ ألا تشفعُ لنا عند ربك؟ فيقول: إن ربي غضب اليوم غضبًا ⦗٤٨٣⦘ لم يغضب مثله، ولن يغضَب بعده مثله، وإنَّه قد كان لي دعوةٌ دعوتُ بها على قومي، نفسي، نفسي، نفسي، اذهبوا إلى غيري، اذهبوا إلى إبراهيم، فيأتون إبراهيم فيقولون: أنت نبيُّ الله، وخليله من أهلِ الأرض، اشفع لنا إلى ربِّك، أما ترى إلى ما نحن فيه؟ فيقول لهم: إنَّ ربي قد غضبَ اليوم غضبًا لم يغضب قبله مثله، ولن يغضب بعده مثله، وإني كنتُ كذبتُ ثلاث كَذَبات ... فذكرها - نفسي، نفسي، نفسي، اذهبوا إلى غيري، اذهبوا إلى موسى، فيأتون موسى فيقولون: أنت رسول الله، فضّلك برسالاته وبكلامه على الناس، اشفع لنا إلى ربك، أما ترى إلى ما نحن فيه؟ فيقول: إن ربي قد غضبَ اليومَ غضبًا لم يغضب قبله مثله، ولن يغضبَ بعده مثله، وإني قد قتَلْتُ نفْسًا لم أُومَرْ بقتلها، نفسي، نفسي، نفسي، اذهبوا إلى غيري، اذهبوا إلى عيسى، فيأتون عيسى، فيقولون: يا عيسى، أنتَ رسول الله وكلمته ألقاها إلى مريم، وروح منه، وكلمتَ الناس في المهد، اشفع لنا إلى ربك، ألا ترى إلى ما نحن فيه؟ فيقول عيسى، إن ربي قد غضبَ اليومَ غضبًا لم يغضبْ قبله مثله، ولن يغضبَ بعده مثله، ولم يذكُر ذنبًا، نفسي، نفسي، نفسي، اذهبوا إلى غيري، اذهبوا إلى محمد، فيأتون محمدًا - ﷺ- وفي رواية: فيأتوني - فيقولون: يا محمد، أنت رسولُ الله وخاتم الأنبياء، قد غفر الله لك ما تقدَّم من ذنبك وما تأخر، اشفع لنا إلى ربك، ألا ترى إلى ما نحن فيه؟ فأنطلقُ، فآتي ⦗٤٨٤⦘ تحت العرش، فأقَعُ ساجدًا لربّي، ثم يفتح الله عليَّ من محامده وحُسنِ الثناء عليه شيئًا لم يفتحه على أحدٍ قبلي، ثم يقال: يا محمد، ارفع رأسَك، سلْ تعطه، واشفع تُشفَّع، فأرفعُ رأسي، فأقول: أمتي يا رب، أمَّتي يا ربِّ، أمَّتي يا رب، فيقال: يا محمد، أدِخلْ من أمتك من لا حساب عليهم من الباب الأيمن من أبواب الجنَّة، وهم شركاءُ الناس فيما سوى ذلك من الأبواب، ثم قال: والذي نفسي بيده، إن ما بين المصراعين من مصاريع الجنة، كما بين مكة وهَجَر - أو كما بين مكةَ وبُصْرى - وفي كتاب البخاري: كما بين مكة وحمير» .\nوفي رواية: قال: «وُضِعتْ بين يدي رسول الله - ﷺ- قصعة من ثريد ولحم، فتناول الذراع - وكانت أحبَّ الشاة إليه - فنهس نهسة، فقال: أنا سيِّدُ الناس يوم القيامة، ثم نهسَ أخرى، فقال: أنا سيد الناس يوم القيامة، فلما رأى أصحابَه لا يسألونه، قال: ألا تقولون: كيفه؟ قالوا: كَيْفه يا رسول الله؟ قال: يقوم الناسُ لرب العالمين ... وساق الحديث بمعنى ما تقدَّم، وزاد في قصة إبراهيم، فقال: وذكر قوله في الكوكب: هذا ربي وقوله لآلهتهم: بل فعله كبيرهم هذا، وقوله: إني سقيم، وقال: والذي نفس محمد بيده، إن ما بين المصراعين من مصاريع الجنة إلى عِضادتي الباب لكما بين مكة وهَجر، أو هَجَر ومكة، لا أدري أيَّ ذلك قال» أخرجه البخاري ومسلم والترمذي، إلا أن في كتاب مسلم «نفسي نفسي» مرتين في قول كل نبي ⦗٤٨٥⦘ والحميديُّ ذكر كما نقلناه، وفي رواية الترمذي «نفسي، نفسي، نفسي» ثلاثًا في الجميع (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فنهس) النهس: أخذ اللحم بمقدَّم الأسنان.\n_________\n(١) رواه البخاري ٦ / ٢٦٤ و٢٦٥ في الأنبياء، باب قول الله ﷿: ﴿ولقد أرسلنا نوحًا إلى قومه﴾، وباب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلا﴾، وفي تفسير سورة بني إسرائيل، باب ﴿ذرية من حملنا مع نوح إنه كان عبدًا شكورًا﴾، ومسلم رقم (١٩٤) في الإيمان، باب أدنى أهل الجنة منزلة فيها، والترمذي رقم (٢٤٣٦) في صفة القيامة، باب ما جاء في الشفاعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٣١) قال: حدثنا أبو النضر. قال: حدثنا حدثنا أبوعقيل أبي (٢/٤٣٥) قال: حدثنا يحيى بن سعيد. والبخاري (٤/١٦٣) قال: حدثني إسحاق بن نصر، قال: حدثنا محمد بن بن عبيد. وفي (٤/١٧٢) قال حدثنا إسحاق بن إبراهيم بن نصر. قال: حدثنا أبو أسامة. وفي (٦/١٠٥) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. ومسلم (١/١٢٧) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن عبد الله بن نمير. واتفقنا في سياق الحديث إلا ما يزيد أحدهما من الحرف بعد الحرف. قالا: حدثنا محمد بن بشر. وابن ماجة (٣٣٠٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر العبدي (ح) وحدثنا علي بن محمد. قال: حدثنا محمد بن فضيل. والترمذي (١٨٣٧) وفي الشمائل (١٦٧) قال: حدثنا واصل بن عبد الأعلى. قال: حدثنا محمد بن فضيل. وفي (٢٤٣٤) قال أخبرنا عبد الله بن المبارك. والنسائي - في الكبرى (تحفة الأشراف) (١٠/١٤٩٢٧) عن واصل بن عبد الأعلى، عن محمد بن فضيل (ح) وعن يعقوب بن إبراهبم الدورقي، عن يحيى بن سعيد.\nسبعتهم - أبوعقيل، عبد الله بن عقيل، ويحيى بن سعيد، ومحمد بن عبيد، وأبو أسامة، حماد بن أسامة، وعبد بن المبارك، ومحمد بن بشر، ومحمد بن فضيل - عن أبي حيان التيمي.\n٢- وأخرجه مسلم (١/١٢٩) قال: حدثني زهير بن حرب. قال: حدثنا جرير. عن عمارة بن القعقاع.\nكلاهما - أبو حيان، وعمارة - عن أبي زرعة بن عمرو بن جرير، فذكره.\n* الروايات مطولة ومختصرة، وأثبتنا لفظ مسلم (١/١٢٧) .\nفنهس: النهس: أخذ اللحم بمقدم الأسنان.","vol":"10","page":482},{"text":"٨٠١٧ - (م) حذيفة بن اليمان، وأبو هريرة - ﵄ - قالا: قال رسولُ الله - ﷺ-: «يجمع الله ﵎ الناس، فيقوم المؤمنون حتى تُزلَف لهم الجنة، فيأتون آدمَ، فيقولون: يا أبانا، استفتح لنا الجنةَ، فيقول: وهل أخرجكم من الجنة إلا خطيئةُ أبيكم؟ لست بصاحب ذلك، اذهبوا إلى ابني إبراهيم خليل الله، قال: فيقول إبراهيم: لست بصاحب ذلك، إنما كنت خليلًا من وراءَ وراءَ، اعمدُوا إلى موسى الذي كلمه تكليمًا، قال: فيأتون موسى، فيقول: لست بصاحب ذلك، اذهبوا إلى عيسى كلمة الله وروحه، فيقول عيسى: لست بصاحب ذلك، فيأتون محمدًا - ﷺ-، فيقوم فيؤذن له، وترسلُ الأمانةُ والرحم، فتقومان جَنْبتي الصراط يمينًا وشمالًا، فيمرُّ أولُكم كالبرق، قال: قلتُ بأبي وأمي، أيُّ شيء كالبرق، قال: ألم تروا ⦗٤٨٦⦘ إلى البرق كيف يمرُّ ويرجع في طرفة عين؟ ثم كمرِّ الريح، ثم كمرِّ الطير، وشدِّ الرِّجال، تجري بهم أعمالهم، ونبيُّكم قائم على الصراط، يقول: ربِّ سلّم سَلّم، حتى تعجِز أعمال العباد، حتى يجيء الرجل فلا يستطيع السير إلا زحفًا، قال: وفي حافَّتي الصراط كلاليبُ معلَّقة مأمورة، تأخذُ من أُمِرَتْ به، فمخدوشٌ ناجٍ، ومَكْدُوس (١) في النار، والذي نفسُ أبي هريرة بيده، إن قعْر جهنَّم لسبعين (٢) خريفًا» أخرجه مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تزلف) أي: تقرب وتدنى.\n(كشدِّ) الشدُّ: العَدْو.\n_________\n(١) وفي بعض النسخ: ومكردس.\n(٢) وفي بعض النسخ: لسبعون، وكلاهما صحيح، وانظر ما قاله النووي في \" شرح مسلم \".\n(٣) رقم (١٩٥) في الإيمان، باب أدنى أهل الجنة منزلة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١/١٢٩) قال: حدثنا محمد بن طريف بن خليفة البجلي. قال: حدثنا محمد بن فضيل، قال: حدثنا أبو مالك الأشجعي، عن أبي حازم، عن أبي هريرة (ح) ومالك، عن ربعي، عن حذيفة، فذكره.\nتزلف: أي: تقرب وتدني.\nكشد: الشد: العدو.","vol":"10","page":485},{"text":"٨٠١٨ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «أنا سيدُ ولدِ آدم يومَ القيامة، ولا فخر، وبيدي لواء الحمد ولا فخر، وما من نبي يومئذ - آدمُ فمن سواه - إلا تحت لوائي، وأنا أول من تنشقُّ عنه الأرض ولا فخر، قال: فيفزع الناس ثلاث فزعات، فيأتون آدم، فيقولون: أنت أبونا آدم، فاشفع لنا إلى ربك، فيقول: إني أذنبتُ ذنبًا فأُهبِطتُ به إلى الأرض، ولكن ائتوا نوحًا، فيأتون نوحًا، فيقول: إني ⦗٤٨٧⦘ دعوتُ على أهل الأرض دعوة فأُهلِكُوا، ولكن اذهبوا إلى إبراهيم، فيأتون إبراهيم، فيقول: إني كذبتُ ثلاث كذبات، ثم قال رسولُ الله - ﷺ-: ما منها كذبة إلا ماحلَ بها عن دين الله، ولكن ائتوا موسى، فيأتون موسى، فيقول: قد قتلت نفْسًا، ولكن ائتوا عيسى، فيأتون عيسى، فيقول: إني عُبِدْتُ من دون الله، ولكن ائتوا محمدًا - ﷺ-، فيأتوني، فأنطلق معهم. قال ابن جُدْعان: قال أنس: فكأني أنظر إلى رسولِ الله - ﷺ-، قال: فآخُذُ بِحلْقِة باب الجنة، فأُقَعْقِعها، فيقال: مَن هذا؟ فيقال: محمد، فيفتحون لي ويرَحبّون، فيقولون: مرحبًا، فأخِرُّ ساجدًا، فيُلهِمُني الله من الثناء والحمد، فيقال لي: ارفع رأسك، سلْ تُعْطَ، واشفع تُشَفَّع، وقل يُسمَع لقولك، وهو المقام المحمود الذي قال الله تعالى: ﴿عسى أن يبعثكَ ربُّك مقامًا محمودًا﴾ [الإسراء: ٧٩]» قال سفيان: ليس عن أنس إلا هذه الكلمة «فآخذُ بحلقة باب الجنة فأُقعْقِعُها» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيفزَع) فزِعتُ إلى فلان: إذا لجأتَ إليه، واعتمدتَ عليه.\n(ماحَلَ) المماحلة: المخاصمة والمجادلة.\n_________\n(١) رقم (٣١٤٧) في التفسير، سورة بني إسرائيل، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢) قال: حدثنا هشيم. وابن ماجة (٤٣٠٨) قال: مجاهد بن موسى، وأبو إسحاق الهروي إبراهيم بن عبد الله بن حاتم، قالا: حدثنا هشيم، والترمذي (٣١٤٨ /٣٦١٥) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان.\nكلاهما - هشيم، وسفيان - عن علي بن زيد بن جدعان، عن أبي نضرة، فذكره.\n* رواية هشيم، والترمذي (٣٦١٥) مختصرة علي أوله.\nفيفزع: فزعت إلى فلان: إذا لجأت إليه، واعتمدت عليه.\nماحل: المماحلة: المخاصمة والمجادلة.","vol":"10","page":486},{"text":"٨٠١٩ - (م) يزيد بن صهيب الفقير (١) قال: «كنتُ قد شَغَفَني رأي من رأي الخوارج، فخرجنا في عِصابة ذوي عدد - نريد أن نحج - ثم نخرج على الناس، قال: فمررنا على المدينة، فإذا جابر بن عبد الله جالسٌ إلى سارية يحدِّثُ عن رسولِ الله - ﷺ-، وإذا هو قد ذكر الجهنَّمِيِّين، فقلت: يا صاحب رسولِ الله - ﷺ- ما هذا الذي تحدِّثوننا؟ والله يقول: ﴿ربَّنا إنَّك مَنْ تُدْخِلِ النارَ فقد أخزيتَه﴾ [آل عمران: ١٩٢] و﴿كُلَّمَا أَرادوا أن يَخْرُجوا منها أُعِيدُوا فيها﴾ [السجدة: ٢٠] فما هذا الذي تقولون؟ قال: أتقرأ القرآن؟ قلتُ: نعم، قال: فاقرأ ما قبله، إنه في الكفار، ثم قال: فهل سمعتَ بمقام محمد الذي يبعثه الله فيه؟ قلت: نعم، قال: فإنه مقام محمد - ﷺ- المحمود الذي يُخرِج الله به مَن يُخرِج، قال: ثم نَعَت وَضْعَ الصراط، ومرَّ الناس عليه، قال: وأخاف أن لا أكونَ أحفظ ذاك، قال: غيرَ أنه قد زعم أن قومًا يَخْرُجون من النار بعد أن يكونوا فيها، قال - يعني - فيخرجون كأنهم عِيدانُ السَّماسِم، قال: فيدخلون نهرًا من أنهار الجنة، فيغتسلون فيه، فيخرجون كأنهم القراطيسُ، فرجعنا، قلنا: ويحكم أترون هذا الشيخ يكذب على رسولِ الله - ﷺ-؟ فرجعنا، فلا والله ما خرج غيرُ رجلٍ واحد - أو كما قال» أخرجه مسلم، إلا قوله: «فاقرأ ما قبله إنه في ⦗٤٨٩⦘ الكفار» فإنه فيما ذكره رزين (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شغفني) أي: دخل شغاف قلبي، وهو غلاف القلب.\n(عيدان السماسم) السماسم: جمع سمسم، وعيدانه تراها إذا قلعت وتركت ليؤخذَ حبُّها سُودًا دِقاقًا كأنها محترقة، فشبَّه هؤلاء الذين يخرجون من النار بها.\n_________\n(١) أبو عثمان الكوفي، كان يشكو فقار ظهره.\n(٢) رواه مسلم رقم (١٩١) في الإيمان، باب أدنى أهل الجنة منزلة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١/١٢٣) قال: حدثنا حجاج بن الشاعر قال: حدثنا الفضل بن دكين. قال: حدثنا أبوعاصم - يعني محمد بن أبي أيوب - قال: حدثني يزيد الفقير، فذكره.","vol":"10","page":488},{"text":"٨٠٢٠ - (م) أبو الزبير - ﵁ - سمع جابرًا يُسأَل عن الورود؟ فقال: «نجيء نحن يوم القيامة عن كذا وكذا، انظُرْ - أي ذلك فوق الناس (١) - قال: فتُدعى الأُمم بأوثانها وما كانت تعبد: الأولُ فالأولُ، ثم يأتينا رَبُّنا بعد ذلك، فيقول: من تنظرون؟ فنقول: ننظر ربَّنا، فيقول: أنا ربُّكم، فيقولون: حتى ننظر إليك، فيتجلَّى لهم يضحك، قال: فينطلق بهم، ويتَّبعونه، ويُعطَى كلُّ إنسان منهم - منافق أو مؤمن - نورًا، ثم يتَّبعونه، وعلى جِسْرِ جهنم كلاليبُ وحَسَك، تأخذ من شاء الله، ثم يُطفَأُ نورُ المنافقين، ثم ينجو المؤمنون، فتنجو أول زمرة، وجوهُهم كالقمر ليلةَ البدر، سبعون ألفًا، لا يُحاسَبُونَ، ثم الذين يَلُونَهم كأضوإ نجم في السماء، ثم كذلك، ثم تحلُّ الشفاعة، ويشفعون حتى يخرج من النار من قال: لا إله إلا الله، وكان ⦗٤٩٠⦘ في قلبه من الخير ما يَزِن شعيرة، فيُجعلون بفناء الجنة، ويجْعل أهل الجنة يَرُشُّون عليهم الماء، حتى ينبُتوا نبات الشيء في السَّيل، ويذْهَبُ حُرَاقُهُ، ثم يسألُ حتى تُجعَلَ له الدنيا وعشرةُ أمثالها معها» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُرَاقُهُ) الحُرَاقةُ: الموضع المحترق من الجسم.\n_________\n(١) هنا تصحيف وتغيير، صوابه: نجيء يوم القيامة على كوم، أي: يحشر الناس على تل، وأمة محمد على تل، فيرقى محمد ﷺ وأمته كوم فوق الناس، وانظر \" شرح مسلم \" للنووي.\n(٢) رقم (١٩١) في الإيمان، باب أدنى أهل الجنة منزلة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٤٥) قال: حدثنا موسى بن داود قال: حدثنا ابن لهيعة وفي (٣/٣٨٣) قال: حدثنا روح بن عبادة، قال: حدثنا ابن جريج..\nكلاهما - ابن لهيعة وبن جريج - عن أبي الزبير، فذكره.\n* أخرجه مسلم (١/١٢٢) قال: حدثني عبيد الله بن سعيد وإسحاق بن منصور.\nكلاهما - عن روح، قال عبيد الله حدثنا روح بن عبادة القيسي، قال: حدثنا ابن جريج قال: أخبرني أبو الزبير، أنه سمع جابر بن عبد الله بن يسأل عن الورود، فذكره موفوفا.","vol":"10","page":489},{"text":"<span data-type=\"title\" id=toc-1766>الفصل السادس: في أحاديث مُفْرَدة، تتعلَّق بالقيامة</span>\n٨٠٢١ - (م) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «يُؤتى بأنعم أهل الدنيا من أهل النار يوم القيامة، فيصْبَغ في النار صبغة، ثم يقال: يا ابن آدم، هل رأيتَ خيرًا قط؟ هل مرَّ بك من نعيم قط؟ فيقول: لا والله يا رب، ويُؤتى بأشد الناس بؤسًا من أهل الجنة، فيصبَغُ صَبْغَة في الجنة، فيقال له: يا ابنَ آدمَ، هل رأيتَ بؤسًا قط؟ هل مرَّ بك مِن شدَّة قط؟ فيقول: لا والله يا رب، ما مرَّ بي بُؤس قط، ولا رأيتُ شدِّة قط» أخرجه مسلم (١) . ⦗٤٩١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيُصبَغ) أي: يُغمس في النار أو الجنة غمسةً، كأنه يدخل إليها إدخالةً واحدة.\n_________\n(١) رقم (٢٨٠٧) في المنافقين، باب صبغ أنعم أهل الدنيا في النار، صبغ أشدهم بؤسًا في الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٠٣) قال: حدثنا يزيد بن هارون. وفي (٣/٢٥٣) حدثنا عفان. وعبد بن حميد (١٣١٣) قال: حدثنا حجاج بن منهال ومسلم (٨/١٣٥) قال: حدثنا عمرو الناقد، قال: حدثنا يزيد بن هارون.\nثلاثتهم - يزيد، وعفان، وحجاج - عن حماد بن سلمة، عن ثابت، فذكره.\nحراقة: الحراقة: الموضع المحترق من الجسم.","vol":"10","page":490},{"text":"٨٠٢٢ - (خ م) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «يقول الله تعالى لأهون أهلِ النار عذابًا: لو كانت لك الدنيا كلُّها، أكنتَ مُفتَدِيًا بها؟ فيقول: نعم، فيقول: قد أردتُ مِنكَ أيْسَرَ مِن هذا، وأنت في صُلْب آدمَ: أن لا تُشْرِكَ بي ولا أُدخلُكَ النَّارَ، وأُدخِلُكَ الجنة، فأبيتَ إلا الشركَ» أخرجه مسلم.\nوفي رواية له وللبخاري قال: «يُجاءُ بالكافر يوم القيامة، فيقال له: أرأيتَ لو كان لك مِلءُ الأرضِ ذَهبًا، أكنُتَ تفتدي به؟ فيقول: نعم، فيقال له: لقد كنت سئلت ما هو أيسر من ذلك: أن لا تشرِكَ بي» (١) .\n_________\n(١) رواه البخاري ١١ / ٣٦٧ في الرقاق، باب صفة الجنة والنار، وباب من نوقش الحساب عذب، وفي الأنبياء، باب خلق آدم صلوات الله عليه وذريته، ومسلم رقم (٢٨٠٥) في المنافقين، باب طلب الكافر الفداء بملء الأرض ذهبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٧) قال:حدثنا حجاج. وفي (٣/١٢٩) قال: حدثنا محمد بن جعفر. والبخاري (٤/١٦٢) قال:حدثنا قيس بن حفص،قال حدثنا خالد بن الحارث وفي (٨/١٤٣) قال: حدثني محمد بن بشار،قال:حدثنا غندر، ومسلم (٨/١٣٤) قال:حدثني عبيد الله بن معاذ العنبري، قال:حدثنا أبي. وفي (٨/١٣٤) قال:حدثناه ابن بشار،قال:حدثنا محمد بن جعفر.\nأربعتهم - حجاج،وابن جعفر، وخالد،ومعاذ - عن شعبة، عن أبي عمران، فذكره.","vol":"10","page":491},{"text":"٨٠٢٣ - (خ م) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «إذا صار أهلُ الجنة إلى الجنة، وأهلُ النار إلى النار: جيء بالموت، حتى يُجْعَلَ بين الجنة والنار، فيُذبحَ، ثم يُنادِي منادٍ: يا أهلَ ⦗٤٩٢⦘ الجنة لا موت، يا أهل النار لا موت، فيزداد أهلُ الجنة فرحًا إلى فرحهم، وأهلُ النار حزْنًا إلى حزْنِهم» .\nوفي رواية: أن النبيَّ - ﷺ- قال: «يُدْخِل الله أهلَ الجنةِ الجنةَ، وأهلَ النارِ النارَ، ثم يقوم مؤذِّن بينهم، فيقول: يا أهل الجنة لا موت، ويا أهلَ النار لا موت، كلٌّ خالدٌ فيما هو فيه» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٣٦١ و٣٦٢ في الرقاق، باب صفة الجنة والنار، وباب يدخل الجنة سبعون ألفًا بغير حساب، ومسلم رقم (٢٨٥٠) في الجنة، باب النار يدخلها الجبارون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٣٠) (٦١٣٨) قال: حدثنا يعقوب. (ح) وحدثناه سعد وعبد بن حميد (٧٦١) قال: حدثني يعقوب بن إبراهيم بن سعد الزهري، والبخاري (٨/٩١٤١ قال: حدثنا علي بن عبد الله، قال: حدثنا يعقوب بن إبراهيم. ومسلم (٨/١٥٣) قال: حدثنا زهير بن حرب، والحسن بن علي الحلواني، وعبد بن حميد، قال عبد: أخبرني، وقال الآخران: حدثنا يعقوب، وهو بن إبراهيم بن سعد.\nكلاهما -يعقوب بن إبراهيم، وسعد بن إبراهيم بن سعد - عن أبيهما إبراهيم بن سعد، عن صالح بن كيسان، قال: حدثنا نافع، فذكره.","vol":"10","page":491},{"text":"٨٠٢٤ - (خ م ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «يُؤتَى بالموت كهيئةِ كبْش أملَح، فينادي منادٍ: يا أهلَ الجنة، فيَشرئبُّون وينظرون، فيقول لهم: هل تعرفون هذا؟ فيقولون: نعم، هذا الموت، وكلُّهم قد رآه، ثم ينادي مُنادٍ: يا أهل النار، فيشرئبُّون وينظرون، فيقول لهم: هل تعرفون هذا؟ فيقولون: نعم هذا الموت، وكلُّهم قد رآه، فيذْبَحُ بين الجنَّة والنار، ثم يقول: يا أهلَ الجنة خلود فلا موت، ويا أهل النار خلود فلا موت، ثم قرأ: ﴿وأنذرهم يوم الحسرة إذ قُضِيَ الأمر وهم في غَفْلَةٍ وهم لا يؤمِنون﴾ [مريم: ٣٩] وأشار بيده إلى الدنيا» أخرجه البخاري ومسلم.\nوأخرجه الترمذي قال: «إذا كان يوم القيامة أُتي بالموت كالكبش ⦗٤٩٣⦘ الأملح، فيُوقَفُ بين الجنة والنار، فيذبح وهم ينظرون، فلو أنَّ أحدًا مات فرحًا لمات أهلُ الجنة، ولو أنَّ أحدًا مات حُزْنًا لمات أهلُ النار» وأخرجه أيضًا نحو الرواية الأولى، وذكر في آخره مثل ما ذكر في روايته المختصرة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كبش أملح) الأملح: المختلط البياض والسواد، وقوله: \" فيذبح \" شبَّه اليأس من مفارقة الحالتين في الجنة والنار والخلود فيهما بحيوانٍ يذبح فيموت، فلا يبقى يرجى له حياة ولا وجود، وكذلك حال أهل الجنة والنار بعد الاستقرار فيهما وإخراج من يخرجه الله من النار في اليأس من مفارقة حالتيهما وانقطاع الرجاء من زوالها (*) .\n(فيشرئبُّون) اشرأبَّ إلى الشيء: إذا تطلع ينظر إليه، ومالت نحوه نفسه.\n_________\n(١) رواه البخاري ٨ / ٣٢٥ في تفسير سورة مريم، باب قوله تعالى: ﴿وأنذرهم يوم الحسرة﴾، ومسلم رقم (٢٨٤٩) في الجنة، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء، والترمذي رقم (٢٥٦١) في الجنة، باب ما جاء في خلود أهل الجنة وأهل النار.\n\n(*) قال مُعِدُّ الكتاب للشاملة: قال ابن القيم:\n\"وهذا الكبش والإضجاع والذبح ومعاينة الفريقين ذلك حقيقة لا خيال ولا تمثيل كما أخطأ فيه بعض الناس خطأ قبيحًا، وقال الموت عرَض، والعرَض لا يتجسَّم فضلًا عن أن يذبح.\nوهذا لا يصح؛ فإن الله سبحانه ينشئ من الموت صورة كبش يذبح، كما ينشئ من الأعمال صورًا معاينة يثاب بها ويعاقب، والله تعالى ينشئ من الأعراض أجسامًا تكون الأعراض مادة لها، وينشئ من الأجسام أعراضًا، كما ينشئ ﷾ من الأعراض أعراضًا، ومن الأجسام أجسامًا، فالأقسام الأربعة ممكنة مقدورة للرب تعالى، ولا يستلزم جمعًا بين النقيضين، ولا شيئًا من المحال، ولا حاجة إلى تكلف من قال إن الذبح لملك الموت، فهذا كله من الاستدراك الفاسد على الله ورسوله والتأويل الباطل الذي لا يوجبه عقل ولا نقل وسببه قله الفهم لمراد الرسول ﷺ من كلامه. . . \" [حادي الأرواح: ٤٣٧] .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٢٣ /٩٣) قال: حدثنا أبومعاوية، ومحمد بن عبيد، وعبد بن حميد (٩١٤) قال: حدثنا أخبرنا يعلى. والبخاري (٦/١١٧) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. ومسلم (٨/١٥٢) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. وفي (٨/١٥٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، والترمذي (٣١٥٦) قال: حدثنا أحمد بن منيع، قال: حدثنا النضر، وابن فضيل - عن الأعمش، عن أبي صالح، فذكره.","vol":"10","page":492},{"text":"٨٠٢٥ - (خ) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «يقال لأهل الجنة: خلود لا موت، ولأهل النار: خلود لا موت» أخرجه البخاري (١) .\n_________\n(١) ١١ / ٣٦٠ في الرقاق، باب يدخل الجنة سبعون ألفًا بغير حساب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٣٤٤ قال:حدثنا قتيبة. وقال:حدثنا ليث،عن ابن عجلان. والبخاري (٨/١٤١) قال:حدثنا أبو اليمان. قال: أخبرنا شعيب.\nكلاهما- محمد بن عجلان، وشعيب بن أبي حمزة - عن أبي الزناد، عن الأعرج، فذكره.\n* في رواية موسى بن داود،عن ليث زاد في آخرة:قال: وذكر لي. خالد بن زيد، أنه سمع أبا الزبير يذكر مثله،عن جابر وعبد بن عمير إلا أنه يحدث عنهما أن ذلك بعد الشفاعات ومن يخرج من النار.","vol":"10","page":493},{"text":"<span data-type=\"title\" id=toc-1767>الباب الثالث: في ذِكْر الجنة والنار</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-1768>الفصل الأول: في صفتهما</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-1769>الفرع الأول: في صفة الجنة</span>، وفيه عشرة انواع\n<span data-type=\"title\" id=toc-1770>نوع أول</span>\n٨٠٢٦ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «قال الله ﷿: أعْدَدْتُ لعباديَ الصالحين مالا عين رأتْ، ولا أذن سمعتْ، ولا خطَر على قلب بشر، واقرؤوا إن شئتم: ﴿فَلا تَعْلَمُ نَفْسٌ ما أُخْفِيَ لهم مِنْ قُرَّةِ أَعْيُن﴾ [السجدة: ١٧] .\nوفي رواية، قال أبو هريرة: اقرؤوا إن شئتم: ﴿فلا تعلم نَفْسٌ ما أُخْفِيَ لهم مِنْ قُرَّةِ أَعْيُن﴾» . ⦗٤٩٥⦘\nوفي أخرى، قال: يقول الله ﷿: أعددْتُ لعبادي الصالحين مالا عين رأت، ولا أذن سمعت، ولا خطرَ على قلب بَشَر ذُخْرًا، بَله ما أطلعكم عليه، ثم قرأ: ﴿فلا تعلم نَفْسٌ ما أُخفي لهم من قُرَّةِ أعين﴾ .\nوفي رواية: «من قُرَّات أعين» (١) أخرجه البخاري ومسلم، وللبخاري إلى قوله: «على قلب بشر»، ولمسلم نحو الثالثة، ولم يذكر الآية، وقال: «بَلْهَ أطلعكم الله عليه» .\nوأخرج الترمذي الأولى، وله في أخرى زيادة «وفي الجنة شجرة يسير الراكب في ظلها مائة عام لا يقطعها، واقرؤوا إن شئتم ﴿وظِلٍّ مَمْدُودٍ﴾ [الواقعة: ٣٠] وموضع سوط في الجنة خير من الدنيا وما فيها، واقرؤوا إن شئتم ﴿فمن زُحْزِحَ عَنِ النَّار وأُدْخِلَ الجنة فقد فاز وما الحياةُ الدنيا إلا متاعُ الغرور﴾ [آل عمران: ١٨٥]» وهذه الزيادة قد أخرجها البخاري ومسلم مفردة، وسترِدُ في هذا الفرع، وقد أفردها الترمذي، وستِرد إن ⦗٤٩٦⦘ شاء الله (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَلْهَ ما أطلعكم عليه) بَلْه: من أسماء الأفعال، كرويد، ومَهْ، وصَهْ، يقال: بَلْهَ زيدًا - بمعنى: دعه واتركه، وقد توضع موضع المصدر، فيقال: بَلْهَ زيدٍ، كأنه قال: تَرْكَ زيد، وقوله: «ما أطلعكم عليه» يجوز نصبه وجره على اختلاف التقديرين.\n_________\n(١) قال البخاري تعليقًا: وقال أبو معاوية عن الأعمش عن أبي صالح: قرأ أبو هريرة: قرات أعين، قال الحافظ في \" الفتح \": وصله أبو عبيد القاسم بن سلام في كتاب \" فضائل القرآن \" له عن أبي معاوية بهذا الإسناد مثله سواء، وقال ابن الجوزي في \" زاد المسير \" ٦ / ٣٤٠: وقرأ أبو الدرداء، وأبو هريرة، وأبو عبد الرحمن السلمي، والشعبي، وقتادة: قرات أعين، وقال الحافظ في \" الفتح \" ٨ / ٣٩٦: وقال أبو عبيد: ورأيتها في المصحف الذي يقال له: الإمام \" قرة \" بالهاء على الوحدة، وهي قراءة أهل الأمصار.\n(٢) رواه البخاري ٦ /٢٣٠ في بدء الخلق، باب ما جاء في صفة الجنة، وفي تفسير سورة السجدة، باب ﴿فلا تعلم نفس ما أخفي لهم﴾، وفي التوحيد، باب قوله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٢٨٢٤) في الجنة في فاتحته، والترمذي رقم (٣١٩٥) في التفسير، باب ومن سورة السجدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٦٦) قال: حدثنا عبد الرحمن بن مهدي. قال حدثنا سفيان. (ح) وحدثنا معاوية بن عمرو. قال: حدثنا زائدة. وفي (٢/٤٩٥) قال: حدثنا بن نمير، والبخاري (٦/١٤٥) قال: حدثني إسحاق بن نصر، قال: حدثنا أبو أسامة. ومسلم (٨/١٤٣) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب. قالا: حدثنا معاوية. (ح) وحدثنا ابن نمير. قال: حدثنا أبي، وابن ماجة (٤٣٢٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية.\nخمستهم - سفيان الثوري، وزائدة بن قدامة، وعبد الله بن نمير، وأبو أسامة حماد بن أسامة، وأبو معاوية محمد بن خازم - عن الأعمش، عن أبي صالح، فذكره.\n* صرح الأعمش بالسماع في رواية أبي أسامة عند البخاري (٦/١٤٥) وفي التي أثبتناها.\nوالرواية الأخرى:\nأخرجه الحميدي (١١٣٣) قال: حدثنا سفيان. والبخاري - (٤/١٤٣) قال: حدثنا الحميدي، قال: حدثنا سفيان. وفي (٦/١٤٥) قال: حدثنا علي بن عبد الله بن قال: حدثنا سفيان. ومسلم (٨/١٤٣) قال: حدثنا سعيد بن عمرو بن الأشعثي، وزهير بن حرب. قال: حدثنا. وقال سعيد: أخبرنا سفيان (ح) وحدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب، قال: حدثني مالك والترمذي (٣١٩٧) قال: حدثنا بن أبي عمر. قال: حدثنا سفيان.\nكلاهما - سفيان بن عيينة، ومالك بن أنس - عن أبي الهناد، عن الأعرج، فذكره.","vol":"10","page":494},{"text":"٨٠٢٧ - (خ) سهل بن سعد - ﵁ - قال: «شَهِدْتُ مِنْ رسول الله - ﷺ- مَجْلسًا وصفَ فيه الجنة، حتى انتهى، ثم قال في آخر حديثه: فيها ما لا عين رأتْ ولا أذن سَمِعتْ، ولا خطر على قلب بشر، ثم اقترأ هاتين الآيتين ﴿تَتَجافى جنوبُهم عن المضاجع يَدْعُون ربَّهم خوفًا وطَمَعًا ومِمّا رزقناهم ينفقون. فلا تَعْلَمُ نَفْسٌ ما أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أعْيُنٍ جزاءً بما كانوا يعملون﴾ [السجدة: ١٦ و١٧]» .\nقال أبو صخر حُميد بن زياد: فأخبرتُ بها محمدَ بنَ كعب القرظَّي، فقال: أبو حازم حدَّثَك بهذا؟ قلتُ: نعم، قال: إن ثمَّ لكيسًا كثيرًا، ⦗٤٩٧⦘ إنهم أخفَوْا لله عمَلًا، فأخفى الله لهم ثوابًا، ولو قدِمُوا عليه أقرَّ تلكَ الأعينَ. أخرجه البخاري (١) .\n_________\n(١) كذا في الأصل والمطبوع: أخرجه البخاري، ولم نجده عند البخاري من حديث سهل بن سعد وذكره الشيخ عبد الغني النابلسي، وفي \" ذخائر المواريث \" ونسبه لمسلم فقط، وهو عند مسلم إلى قوله: ﴿بما كانوا يعملون﴾، رقم (٢٨٢٥) في الجنة في فاتحته، ورواه أيضًا أحمد في \" المسند \" ٥ / ٣٣٤، ورواه بالزيادة الحاكم في \" المستدرك \" ٢ / ٤١٣ و٤١٤ وصححه، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٣٤) قال: حدثنا هارون بن معروف، قال: عبد الله بن أحمد بن حنبل: وسمعته أنا من هارون بن معروف - قال: أخبرنا ابن وهب، قال: حدثني أبو صخر. وعبد بن حميد (٤٦٣) قال: حدثني زيد بن حباب، قال: حدثنا سعيد بن عبد الرحمن المخزومي. ومسلم (٨/٤٣) قال: حدثنا هارون بن معروف، وهارون بن سعيد الأيلي، قالا: حدثنا ابن وهب، قال: حدثني أبو صخر.\nكلاهما أبو صخر حميد بن زياد، وسعيد بن عبد الرحمن - عن أبي حازم فذكره.","vol":"10","page":496},{"text":"<span data-type=\"title\" id=toc-1771>نوع ثان</span>\n٨٠٢٨ - (ت) أبو هريرة - ﵁ - قال: قلتُ: «يا رسول الله ممَّ خلقَ الخلقُ؟ قال: من الماء، قلتُ: الجنةُ ما بناؤها؟ قال: لبنة [من] فِضَّة ولبنَة [من] ذَهب، ومِلاطُها المِسْكُ الأذْفر، وحَصباؤها اللؤلؤ والياقوت، وترْبتُها الزعفران، مَن يدخلها يَنْعَمْ ولا يبأس، ويخلُد ولا يموت، ولا تبْلَى ثيابُهم، ولا يفْنى شبابُهُم، ثم قال: ثلاثةَ لا تُرد دعوتهم: الإمامُ العادلُ، والصائم حين يفطِرُ، ودَعْوَة المظلوم يرفعها فوْقَ الغمام، وتُفْتَحُ لها أبوابُ السماء، ويقول الله تعالى: وعِزَّتي لأنْصُرنَّك ولو بعد حين» .\nهذا الحديث أخرجه الترمذي (١)، وله أول في معنى آخر، والحديث بطوله مذكور في «كتاب المواعظ» من «حرف الميم» .\n⦗٤٩٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وملاطها) الملاط: الطين يجعل بين ساقتي البناء، يملط به الحائط أي: يصلح.\n(يَبْأس) بئس يبأس: إذا افتقر واشتدت حاجته فهو بائس.\n(الأذفر) مسك أذفر: إذا كان طيب الريح، والذفر: يقال في الطيِّب والكريه.\n_________\n(١) رقم (٢٥٢٨) في صفة الجنة، باب ما جاء في صفة الجنة ونعيمها، وفي سنده جهالة وانقطاع، ولكن له طرق وشواهد يقوى بها، وهو مشتمل على عدة أحاديث، فمن أوله إلى قوله: \" ولا يفنى شبابهم \" رواه أحمد، والدارمي، وابن حبان في \" صحيحه \"، والطبراني في الأوسط، ورواه مسلم بلفظ \" من يدخل الجنة ينعم، لا يبأس، لا تبلى ثيابه، ولا يفنى شبابه \". والفقرة الأخيرة \" ثلاثة لا ترد دعوتهم ... \" إلى آخره، رواه أحمد وابن ماجة والترمذي أيضًا في الدعوات وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١١٥٠) قال: حدثنا سفيان. وأحمد (٢/٣٠٤) قال: حدثنا أبوكامل وأبو النضر، قالا: حدثنا زهير. وفي (٢/٣٠٥) قال حدثنا حسن أبو موسى. قال حدثنا زهير. وفي (٢/٤٤٣و٤٤٥و٤٤٧) قال: حدثنا وكيع، قال: حدثنا سعدان الجهني، عبد بن حميد (١٤٢٠) قال حدثنا سليمان بن داود، عن زهير بن معاوية الدارمي (٢٨٢٤) قال: أخبرنا أبوعاصم، عن سعدان الجهني، وابن ماجة (١٧٥٢) قال: حدثنا علي بن محمد قال: حدثنا وكيع، عن سعدان الجهني. والترمذي (٣٥٩٨) قال: حدثنا أبو كريب. قال: حدثنا عبد الله بن نمير، عن سعدان القبي، وابن خزيمة (١٩٠١) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا عبد الرحمن بن محمد بن المحاربي، قال أخبرنا عمرو بن قيس الملائي.\nأربعتهم - سفيان، وزهير بن معاوية، وسعدان الجهني القبي، وعمرو بن قيس - عن سعد بن عبيد أبي مجاهد الطائي، قال حدثني أبو المدلة، مولى أم المؤمنين، فذكره.\n* رواية سعدان الجهني عند أحمد (٢/٤٤٣) مختصرة على: «الإمام العادل لا ترد دعوته» . وروايته عند أحمد (٢/٤٧٧) مختصرة على «الصائم لا ترد دعوته.» .\n* وباقي الروايات جاءت مطولة ومختصرة. وأثبتنا رواية زهير بن معاوية عند عبد بن حميد.","vol":"10","page":497},{"text":"٨٠٢٩ - (خ م ت) أبو موسى الأشعري - ﵁ - أن رسول الله - ﷺ- قال: «جنَّتانِ من فِضة، آنيتُهما وما فيهما، وجنتَّان من ذَهب، آنيتُهما وما فيهما، وما بين القوم وبين أن ينظروا إلى ربهم إلا رِداءُ الكبرياء على وجهه في جنة عدن» أخرجه البخاري ومسلم.\nوفي رواية الترمذي: «إن في الجنة جنَّتين من فضة ...» وذكر الحديث (١) .\n_________\n(١) رواه البخاري ٨ / ٤٧٩ في تفسير سورة الرحمن، باب ﴿ومن دونهما جنتان﴾، وباب ﴿حور مقصورات في الخيام﴾، وفي بدء الخلق، باب ما جاء في صفة الجنة، وفي التوحيد، باب قول الله تعالى: ﴿وجوه يومئذ ناضرة﴾، ومسلم رقم (١٨٠) في الإيمان، باب قوله ﵇: \" إن الله لا ينام \"، والترمذي رقم (٢٥٣٠) في صفة الجنة، باب ما جاء في صفة غرف الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٤١١) قال:حدثنا علي بن عبد الله،والبخاري (٦/١٨١) قال:حدثنا عبد الله بن أبي الأسود. (ح) وحدثنا محمد بن المثنى وفي (٩/١٦٢) قال: حدثنا علي بن عبد الله. ومسلم (١/١١٢) قال: حدثنا نصر ابن علي الجهضمي،وأبو غسان المسمعي،وإسحاق بن إبراهيم،وابن ماجة (١٨٦) قال: حدثنا: محمد بن بشار،والترمذي (٢٥٢٨) قال:حدثنا محمد بن بشار،والنسائي في الكبرى تحفة الأشراف (٩١٣٥) عن بنار (ح) عن إسحاق بن إبراهيم.\nسبعتهم - علي بن عبد الله،وعبد الله بن أبي الأسود،ومحمد بن المثنى،ونصر بن علي،وأبوغسان بن مالك بن عبد الواحد، وإسحاق بن إبراهيم،ومحمد بن بشار بندار - عن أبي عبد الصمد عبد العزيز بن عبد الصمد.\n٢- وأخرجه أحمد (٤/٤١٦) قال:حدثنا عبد الصمد. وعبد بن حمد (٩٥٤٥) قال:حدثنا أبو نعيم. والدارمي (٢٨٢٥) قال:حدثنا أبو نعيم.\nكلاهما- عبد الصمد، وأبو نعيم - قالا:حدثنا أبو قدامة،والحارث بن عبيد الإيادي.\nكلاهما - عبد العزيز بن عبد الصمد، أبو قدامة - قالا:حدثنا أبو عمران الجوني،عن أبي بكر بن عبد الله بن قيس،فذكره\n* الروايات مطولة ومختصرة وأثبتنا لفظ الدارمي.","vol":"10","page":498},{"text":"٨٠٣٠ - () عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «جنَّتانِ من فضة، آنيتُهما وما فيهما، وجنتان من ذهب، آنيتُهما وما فيهما» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين.","vol":"10","page":498},{"text":"<span data-type=\"title\" id=toc-1772>نوع ثالث</span>\n٨٠٣١ - (خ م د) أبو موسى الأشعري - ﵁ - أن النبيَّ ⦗٤٩٩⦘ ﷺ- قال: «إن للمؤمِن في الجنة لَخَيْمَة مِنْ لؤلؤة واحدة مجوفة، طولها في السماء ستون ميلًا - وفي رواية: عرضها - للمؤمن فيها أهلوُنَ، يطوف عليهم المؤمن فلا يرى بعضهم بعضًا» أخرجه البخاري ومسلم.\nوفي رواية الترمذي: «إن في الجنة خيمة من لؤلؤة مجوّفة، عرضها ستون ميلًا، في كل زاوية منها للمؤمن أهل، ما يرون الآخرين، يطوف عليهم المؤمن» (١) .\nوفي رواية ذكرها رزين: «إن في الجنةَ خيمَة من لؤلؤة مجوفة، عرضها ستون ملًا، ما فيها وَصْمٌ ولا فَصْم، في كلِّ زاوية منها للمؤمن أهل، ما يرون الآخرين، يطوف عليهم المؤمن، وجنّتان من فضة آنيتهما وما فيهما، وجنتان من ذهب آنيتُهما وما فيهما، وما بين القوم وبين أن ينظروا إلى ربِّهم إلا رداءُ الكبرياء على وجهه في جنة عدن» .\nوفي أخرى «مجوفة طولها في السماءِ ثلاثون ميلًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وصم - فصم) الوصم: الصدع في العُود ونحوه، والوصم: والعيب، ⦗٥٠٠⦘\nوالفصم: كسر الشيء من غير أن تفصله.\n_________\n(١) رواه البخاري ٦ / ٢٢٩ في بدء الخلق، باب صفة الجنة، وفي تفسير سورة الرحمن، باب ﴿ومن دونهما جنتان﴾، وباب ﴿حور مقصورات في الخيام﴾، وفي التوحيد، باب قوله تعالى: ﴿وجوه يومئذ ناضرة. إلى ربها ناظرة﴾، ومسلم رقم (٢٨٣٨) في صفة الجنة، باب في صفة خيام الجنة، والترمذي رقم (٢٥٣٠) في صفة الجنة، باب ما جاء في صفة غرف الجنة.\n(٢) وهو بمعنى الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٤٠٠) قال: حدثنا عفان وفي (٤/٤١١) قال: حدثنا يزيد بن هارون. وفي (٤/٤١٩) قال: حدثنا عبد الصمد. وعفان. وعبد بن حميد (٥٤٤) قال: أخبرنا بن هارون. والدارمي (٢٨٣٦) قال: أخبرنا يزيد بن هارون. والبخاري (٤/١٤٢) قال: حدثنا حجاج بن منهال. ومسلم - (٨/٩١٤٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون.\nأربعتهم - عفان، ويزيد بن هارون، وعبد الصمد، وحجاج بن منهال - عن همام بن يحيى.\n٢-وأخرجه أحمد (٤/٤١١) قال: حدثنا علي بن عبد الله. والبخاري (٦/. ١٨١) قال: حدثنا محمد بن المثنى. ومسلم (٨. /١٤٨) قال: حدثني أبو غسان المسمعي. والترمذي (٢٥٢٨) قال: حدثنا محمد بن بشار. والنسائي في الكبرى (تحفة الأشراف) (٩١٣٦) عن بندار.\nأربعتهم - علي بن عبد الله ومحمد بن المثنى، وأبو غسان، ومحمد بن بشار بندار - عن عبد العزيز بن عبد الصمد بن أبي عبد الصمد.\n٣- وأخرجه مسلم (٨/١٤٨) قال: حدثنا سعد بن منصور، عن أبي قدامة، وهو الحارث بن عبيد.\nثلاثتهم - همام، وعبد العزيز بن عبد الصمد، وأبو قدامة - عن أبي عمران الجوني، عن أبي بكر بن عبد الله بن قيس، فذكره.\n* الروايات ألفاظها متقاربة. وأثبتنا رواية الحارث بن عبيد عن مسلم.","vol":"10","page":498},{"text":"<span data-type=\"title\" id=toc-1773>نوع رابع</span>\n٨٠٣٢ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «في الجنة مائةُ درجة، ما بين كل درجتين مائةُ عام» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٣١) في صفة الجنة، باب ما جاء في صفة درجات الجنة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٢) .والترمذي (٢٥٢٩) قال:حدثنا عباس العنبري.\nكلاهما - أحمد بن حنبل، وعباس العنبري - عن يزيد بن هارون،قال: أخبرنا شريك، عن محمد بن جحادة، عن عطاء،فذكره.\nأخرجه أحمد (٥/٣١٦) قال:حدثنا يزيد (ح) وحدثنا عفان. وفي (٥/٣٢١) قال: حدثا عبد الصمد. وعبد حميد (١٨٢) قال:حدثني أبوالوليد والترمذي (١٥٣٧) قال:حدثنا عبد الله بن عبد الرحمن،قال: أخبرنا يزيد بن هارون (ح) وحدثنا أحمد بن منيع،قال:حدثنا يزيد بن هارون.\nأربعتهم - يزيد، وعفان، وعبد الصمد، وأبو الوليد - قالوا: حدثنا همام هو بن يحيى - قال:حدثنا زيد بن أسلم. قال: حدثنا عطاء بن يسار،فذكره.\nأخرجه أحمد (٣/٢٩) قال:حدثنا حسن. والترمذي (٢٥٣٢) قال:حدثنا قتيبة.\nكلاهما - حسن،وقتيبة - قالا:حدثنا ابن لهيعة، وعن دراج، عن أبي الهيثم، فذكره.","vol":"10","page":500},{"text":"٨٠٣٣ - (ت) عبادة بن الصامت - ﵁ - أن رسولَ الله - ﷺ- قال: «في الجنة مائة درجة، ما بين كلِّ درجة ودرجة كما بين السماء والأرض، والفردوس أعلاها درجة، منها تفَجَّر أنهارُ الجنة الأربعة، ومن فوقها يكون العرش، فإذا سألتم الله فاسألوه الفردوس» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٣٣) في صفة الجنة، باب ما جاء في صفة درجات الجنة، وهو حديث صحيح، وهو عند البخاري بأتم منه.","vol":"10","page":500},{"text":"٨٠٣٤ - (ت) أبو سعيد الخدري - ﵁ - أن النبيَّ - ﷺ- قال: «إنَّ في الجنة مائةَ درجة، لو أن العالمين اجتمعوا في إحداهنَّ لوسعتْهم» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٣٤) في صفة الجنة، باب ما جاء في صفة درجات الجنة، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.","vol":"10","page":500},{"text":"<span data-type=\"title\" id=toc-1774>نوع خامس</span>\n٨٠٣٥ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ ⦗٥٠١⦘ قال: «إن في الجنة شجرة يسير الراكب مائة عام في ظلها ما يقطعها، واقرؤوا إن شئتم: ﴿وَظِلٍّ مَمْدُودٍ. وماءٍ مسْكُوب﴾ [الواقعة: ٣٠، ٣١]» . أخرجه الترمذي (١) .\nوفي رواية ذكرها رزين: «إن في الجنة شجرة، حُضْرُ الجواد المضَمَّرِ السريع مائة عام» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُضر الجواد المضمَّر) الجواد: الفرس الرائع، وحُضْره: عَدْوه. وتضمير الفرس: تمرينه وتدمينه على الجري والسِّباق، وقيل هو أن يشدَّ عليه سرجه ويجلَّل بالأجلّة، ويحرك حتى يعرق، فيذهب رَهَله، ويقوى لحمه ويخفَّ.\n_________\n(١) رقم (٣٢٨٩) في التفسير، باب ومن سورة الواقعة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n(٢) وهي بمعنى الرواية التي بعدها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٣٥) قال: حدثنا عبد الوهاب. والبخاري (٤/١٤٤) قال: حدثنا روح بن عبد المؤمن، قال: حدثنا يزيد بن زريع\nكلاهما - عبد الوهاب، ويزيد - عن سعيد بن أبي عروبة.\n٢-وأخرجه أحمد (٣/١٣٥و١٦٤)، وعبد بن حميد (١١٨٣) والترمذي (٣٢٩٣) قال: حدثنا عبد بن حميد.\nكلاهما - أحمد، وعبد - عن عبد الرزاق، قال: أخبرنا معمر.\n٣- وأخرجه أحمد (٣/١٠٠و١٨٥) قال: حدثنا عبد الرحمن قال: حدثنا سليم بن حيان.\n٤- أحمد أحمد (٣/٢٠٧) قال: حدثنا يونس، قال: حدثنا شيبان.\nأربعتهم - سعيد، ومعمر، وسليم، وشيبان - عن قتادة، فذكره.","vol":"10","page":500},{"text":"٨٠٣٦ - (خ م) أبو حازم - ﵀ - عن سهل بن سعد: أنَّ رسولَ الله - ﷺ- قال «إنَّ في الجنة شجرة يسير الراكب في ظلها مائةَ عام لا يقطعها» قال: فحدَّثْتُها النعمان بن أبي عياش الزُّرَقي، فقال: حدَّثني أبو سعيد الخدري عن النبي - ﷺ-: «إن في الجنة شجرة يسير الراكبُ الجوادَ ⦗٥٠٢⦘ المضمَّرَ السريعَ مائةَ عام لا يقطعها» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٣٦٦ في الرقاق، باب صفة الجنة والنار، ومسلم رقم (٢٨٢٧) في صفة الجنة والنار، باب إن في الجنة شجرة يسير الراكب في ظلها مائة عام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٤٢) ومسلم (٨/١٤٤) ..\nكلاهما - عن إسحاق بن إبراهيم الحنظلي، قال: أخبرنا المغيرة بن سلمة المخزومي، قال: حدثنا وهيب، وعن أبي حازم، فذكره.","vol":"10","page":501},{"text":"٨٠٣٧ - (خ م ت) أبو سعيد الخدري - ﵁ - أن النبيَّ - ﷺ- قال: «إنَّ في الجنة شجرة يسير الراكب الجواد المضمَّر السريع مائةَ عام ما يقطعها» أخرجه البخاري ومسلم متصلًا بحديث سهل بن سعد.\nوأخرجه الترمذي، وزاد: «وذلك الظِّل الممدود» (١) .\n_________\n(١) رواه البخاري ١١ / ٣٦٦ في الرقاق، باب صفة الجنة والنار، ومسلم رقم (٢٨٢٨) في صفة الجنة والنار، باب إن في الجنة شجرة يسير الراكب في ظلها مائة عام لا يقطعها، والترمذي رقم (٢٥٢٦) في صفة الجنة، باب ما جاء في صفة شجر الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٤٢) ومسلم (٨/١٤٤) .\nكلاهما - عن إسحاق بن إبراهيم الحنظلي،قال أخبرنا المغيرة بن سلمة المخزومي. قال: حدثنا وهيب،عن أبي حازم. عن النعمان بن أبي عياش، فذكره.\nأخرجه الترمذي (٢٥٢٤) قال:حدثنا عباس الدوري،قال:حدثنا عبيد الله بن موسى،عن شيبان،عن فراس،عن عطية، فذكره.","vol":"10","page":502},{"text":"٨٠٣٨ - (ت) أسماء بنت أبي بكر - ﵄ - قالت: سمعتُ رسول الله - ﷺ- وذكر سدرة المنتهى - قال «يسير الراكب في ظِل الفَنَن منها: مائة سنة، أو يستظلُّ بظلِّها مائة راكب - شك يحيى - فيها فِراش الذهب، كأن ثمرَها القِلالُ» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفَنَن): الغُصْن، وجمعه أفنان.\n(القِلال) جمع قُلَّة، وهي حُبّ يسع مَزادةً من الماء.\n_________\n(١) رقم (٢٥٤٤) في صفة الجنة، باب ما جاء في صفة ثمار الجنة، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب، وفي بعض النسخ: حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٤١) قال:حدثنا أبو كريب قال:حدثنا يونس بن بكير عن محمد بن إسحاق عن يحيى بن عباد بن عبد الله بن الزبير،عن أبيه فذكره.","vol":"10","page":502},{"text":"٨٠٣٩ - (ت) أبو هريرة (١) - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما في الجنة شجرة إلا وساقُها من ذهب» أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: أبو سعيد الخدري، وهو خطأ.\n(٢) رقم (٢٥٢٧) في صفة الجنة، باب ما جاء في صفة شجر الجنة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٢٥) قال:حدثنا أبو سعيد الأشج،قال:حدثنا زياد بن الحسن بن الفرات القزاز،عن أبيه،عن جده، عن أبي حازم،فذكره.","vol":"10","page":503},{"text":"٨٠٤٠ - (خ م ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن في الجنة لشجرة يسير الراكب في ظلها مائةَ سنة، واقرؤوا إن شئتم ﴿وظِلٍّ ممدود﴾ [الواقعة:٣٠] ولقابُ قوس أحدكم في الجنة خير مما طلعت عليه الشمس أو تغرب» .\nوفي رواية يبلغ به النبيَّ - ﷺ- قال: «إن في الجنة شجرة يسير الراكب في ظِلِّها مائةَ عام لا يقطعها، واقرؤوا إن شئتم: ﴿وظِلٍّ ممدودٍ﴾» . أخرجه البخاري.\nوفي رواية مسلم مثل الأولى إلى قوله: «سنة» ومثل الثانية إلى قوله: «يقطعها» وأخرج الترمذي إلى قوله: «سنة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولقاب) القابُ: القَدْر.\n_________\n(١) رواه البخاري ٦ / ٢٣٢ في بدء الخلق، باب ما جاء في صفة الجنة، وفي تفسير سورة الواقعة، باب ﴿وظل ممدود﴾، ومسلم رقم (٢٨٢٦) في صفة الجنة، باب إن في الجنة شجرة يسير الراكب في ظلها مائة عام لا يقطعها، والترمذي رقم (٢٥٢٥) في صفة الجنة، باب ما جاء في صفة شجر الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٥٢) قال:حدثنا حجاج ومسلم (٨/١٤٤) قال:حدثنا قتيبة بن سعيد، والترمذي (٢٥٢٣) قال:حدثنا قتيبة. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٣١٤) عن قتيبة.\nكلاهما - حجاج بن محمد،وقتيبة - عن ليث بن سعد. قال:حدثنا سعيد بن أبي سعيد المقبري،عن أبيه، فذكره.\nأخرجه أحمد (٢/٤٦٩) قال:حدثنا عبد الرحمن، عن حماد،عن محمد بن زياد،فذكره\nوعن عبد الرحمن بن أبي عمرة، عن أبي هريرة، ﵁،عن النبي. أخرجه أحمد (٢/٤٨٢) قال:حدثنا سريج. والبخاري (٤/١٤٤) قال:حدثنا محمد بن سنن.\nكلاهما - سريج بن النعمان،ومحمد بن سنان - عن فليح بن سليمان قال:حدثنا هلال بن علي،عن عبد الرحمن بن أبي عمرة فذكره.\nوعن أبي الضحاك،عن أزبي هريرة، عن النبي -ﷺ- أنه قال:","vol":"10","page":503},{"text":"<span data-type=\"title\" id=toc-1775>نوع سادس</span>\n٨٠٤١ - (خ م) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ ⦗٥٠٤⦘ قال: «لقابُ قوس في الجنة خير مما طلعتْ عليه الشمس أو تغرب» .\nوقال: «لَغَدْوَة أو رَوْحةٌ في سبيل الله خير مما تطلع عليه الشمس أو تغرب» أخرجه البخاري.\nوأخرج مسلم ذكر «الغدوة والروحة» في حديث، قال: «ولَروحة في سبيل الله أو غَدوة خير من الدنيا وما فيها» (١) .\n_________\n(١) رواه البخاري ٦ / ١١ في الجهاد، باب الغدوة والروحة في سبيل الله، ومسلم رقم (١٨٢٢) في الإمارة، باب فضل الغدوة والروحة في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٨٢) قال: حدثنا سريح، البخاري (٤/٢٠) قال: حدثنا إبراهيم بن المنذر. قال: حدثنا محمد بن فليح. وفي (٤/١٤٤) قال: حدثنا محمد بن سنان.\nثلاثتهم -سريج بن النعمان، ومحمد بن فليح، ومحمد بن سنان - عن فليح بن سليمان. قال: حدثنا هلال بن علي، عن عبد الرحمن بن أبي عمرة فذكره.","vol":"10","page":503},{"text":"٨٠٤٢ - (ت) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «غَدْوَة في سبيل الله، أو روحَة، خيرٌ من الدنيا وما فيها، ولَقابُ قوس أحدكم، أو موضع قِدِّه في الجنة، خير من الدنيا وما فيها، ولو أنَّ امرأة من نساء أهل الجنة اطَّلعت إلى أهل الأرض لأضاءت الدنيا، ولملأت ما بينهما ريحًا، ولنَصيفها - يعني خمارَها - خيرٌ من الدنيا وما فيها» أخرجه الترمذي (١) .\nوفي رواية لرزين قال: «لقابُ قوس أحدكم في الجنة خير من الدنيا وما فيها، ولو أنَّ امرأة من أهل الجنة اطلعت إلى أهل الأرض لأضاءتها، ولطَمَستْ نور الشمس، ولملأتها ريحًا، ولَنَصيفها من رأسها خير من الدنيا ⦗٥٠٥⦘ وما فيها، وإنَّ مَن صرَعتهُ دابته في سبيل الله فمات فهو شهيد، وكذا من أتاه سهم غَرْب فقتله، قال الله تعالى: ﴿ومَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهاجِرًا إلى الله ورسوله ثم يُدْرِكْهُ الموتُ فقد وقع أجْرُهُ على الله﴾ [النساء: ١٠٠]» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِدِّه) القِدُّ: السّوط، والمعنى: لَقَدْرُ قوس أحدكم، والموضع الذي يسع سوطه من الجنة: خيرٌ من الدنيا وما فيها.\n_________\n(١) رقم (١٦٥١) في فضائل الجهاد، باب ما جاء في فضل الغدو والرواح في سبيل الله، وقال: هذا حديث صحيح، وهو كما قال، ورواه بنحوه أحمد والبخاري ومسلم وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٤١، ٢٦٣) قال: حدثنا أبو النضر، قال: حدثنا محمد بن طلحة.\n٢ - وأخرجه أحمد (٣/١٤١، ٢٦٣) قال: حدثنا سليمان بن داود الهاشمي. والبخاري (٨/١٤٥) قال: حدثنا قتيبة. والترمذي (١٦٥١) قال: حدثنا علي بن حُجر.\nثلاثتهم - سليمان، وقتيبة، وعلي- عن إسماعيل بن جعفر.\n٣ - وأخرجه أحمد (٣/١٤٧) قال: حدثنا حُجَين، قال: حدثنا عبد العزيز بن أبي سلمة.\n٤ - وأخرجه أحمد (٣/١٥٧) قال: حدثنا يحيى بن إسحاق، قال: حدثنا يحيى بن أيوب.\n٥ - وأخرجه البخاري (٤/٢٠) قال: حدثنا مُعلَّى بن أسد، قال: حدثنا وُهيب.\n٦ - وأخرجه البخاري (٤/٢٠) قال: حدثنا عبد الله بن محمد، قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق، هو الفزاري.\n٧- وأخرجه ابن ماجة (٢٧٥٧) قال: حدثنا نصر بن علي، ومحمد بن المثنى، قالا: حدثنا عبد الوهاب.\nسبعتهم - محمد بن طلحة، وإسماعيل، وعبد العزيز، ويحيى بن أيوب، ووُهَيب، وأبو إسحاق الفزاري، وعبد الوهاب بن عبد المجيد الثقفي - عن حميد، فذكره.\nرواية عبد العزيز بن أبي سلمة، مختصرة على: «وَلو أن امرأة ...» .\nرواية وهيب، وعبد الوهاب، مختصرة على: «غَدوة في سبيل الله ...» الحديث.","vol":"10","page":504},{"text":"٨٠٤٣ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: إن موضعَ سوط في الجنة خير من الدنيا وما فيها، واقرؤوا إن شئتم ﴿فمن زُحْزِحَ عَنِ النار وأُدْخِلَ الجنَّةَ فقد فاز وما الحياة الدنيا إلا متاعُ الغرور﴾ أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٠١٧) في التفسير، باب ومن سورة آل عمران، ورواه أيضًا الدارمي ٢ / ٣٣٢ و٣٣٣، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٣٨) قال: حدثنا يحيى، يعني ابن سعيد، والدارمي (٢٨٢٣، ٢٨٣١، ٢٨٤١) مُقطَعا قال: أخبرنا يزيد بن هارون. وابن ماجة (٤٣٣٥) قال: حدثنا أبو عمر الضرير. قال: حدثنا عبد الرحمن بن عثمان. والترمذي (٣٠١٣) قال: حدثنا عبد بن حميد. قال: حدثنا يزيد بن هارون وسعيد بن عامر. وفي (٣٢٩٢) قال: حدثنا أبو كُريب. قال: حدثنا عبدة بن سليمان وعبد الرحيم بن سليمان. والنسائي في الكبرى (تحفة الأشراف) (١١/١٥٠٣١) عن محمد بن حاتم بن نعيم، عن سويد بن نصر، عن ابن المبارك، عن شريك.\nسبعتهم - يحيى، ويزيد، وعبد الرحمن بن عثمان، وسعيد بن عامر، وعبدة بن سليمان، وعبد الرحيم بن سليمان، وشريك بن عبد الله - عن محمد بن عمرو. قال: حدثنا أبو سلمة، فذكره.\nالروايات جاءت مطولة ومختصرة.","vol":"10","page":505},{"text":"٨٠٤٤ - (ت) سعد بن أبي وقاص - ﵁ - أن رسولَ الله - ﷺ- قال: «لو أنَّ ما يُقِلُّ ظُفر مما في الجنة بَدَا لتَزَخْرفت له ما بين خوافِق السماوات والأرضِ، ولو أنَّ رجلًا من أهل الجنة اطَّلعَ، فبدا سِوارُه، لَطَمس ضوءَ الشمس، كما تطْمِس الشمسُ ضوْءَ النجوم» . ⦗٥٠٦⦘ أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُقِلّ) أقلّ الشيء: يُقلُّه: إذا حمله.\n(لتزخرفت) الزخرفة: الزِّينة، والزُّخرُف: الذَّهَبُ.\n(خوافق) السماء: الجهات التي تخرج منها الرياح الأربع.\n_________\n(١) رقم (٢٥٤١) في صفة الجنة، باب ما جاء في صفة نساء أهل الجنة، ورواه أيضًا أحمد في \" المسند \" ١ / ١٦٩ و١٧١ من حديث ابن لهيعة عن يزيد بن أبي حبيب عن داود بن عامر بن أبي وقاص، قال الترمذي: وقد روى يحيى بن أيوب هذا الحديث عن يزيد بن أبي حبيب، وقال: عن عمر بن سعد بن أبي وقاص عن النبي ﷺ، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٦٩) (١٤٤٩) قال: حدثنا حسن. وفي (١/١٧١) (١٤٦٧) قال: حدثنا علي ابن إسحاق، قال: أنبأنا عبد الله. والترمذي (٢٥٣٨) قال: حدثنا سويد بن نصر، قال: أخبرنا ابن المبارك كلاهما - حسن، وابن المبارك - عن ابن لهيعة، عن يزيد بن أبي حبيب، عن داود بن عامر بن أبي وقاص، عن أبيه، فذكره.","vol":"10","page":505},{"text":"٨٠٤٥ - (ت) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن المرأةَ من نساءِ أهلِ الجنة ليُرَى بياضُ سَاقِها مِن وراءِ سبعينَ حُلَّةَ، حتى يُرى مخُّها، وذلك بأن الله ﷿ يقول: ﴿كأَنَّهن اليَاقوت والمرجان﴾ [الرحمن: ٥٨] فأما الياقوت، فإنه حجر لو أدخلت فيه سلكًا ثم استصفيته لأُرِيتَهُ من ورائها» أخرجه الترمذي، وقال: وروي عن ابن مسعود، ولم يرفعه، وهو أصح (١) .\n_________\n(١) رواه الترمذي رقم (٢٥٣٥) و(٢٥٣٦) و(٢٥٣٧) في صفة الجنة، باب في صفة أهل الجنة، من حديث عبيدة بن حميد عن عطاء بن السائب عن عمرو بن ميمون عن عبد الله بن مسعود، ورواه أيضًا ابن حبان في \" صحيحه \" رقم (٢٦٣٢) \" موارد \" في صفة الجنة، باب نساء أهل الجنة، ورواه الترمذي من حديث أبي الأحوص عن عطاء بن السائب عن عمرو بن ميمون عن عبد الله بن مسعود نحوه بمعناه ولم يرفعه، وقال: هذا أصح من حديث عبيدة بن حميد، وهكذا روى جرير وغير واحد عن عطاء بن السائب، ولم يرفعوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجة الترمذي (٢٦٣٣) قال:حدثنا عبد الله بن عبد الرحمن،قال:حدثنا فروة بن أبي المغراء. (ح) وحدثنا هناد.\nكلاهما - فروة،وهناد - عن عبيد بن عبيدة بن حميد، عن عطاء بن السائب، عن عمرو بن ميمون، فذكره.\n* أخرجه الترمذي (٢٥٣٤) قال:حدثنا هناد،قال:حدثنا أبو الأحوص. (ح) وحدثنا قتيبة،وقال:حدثنا جرير.\nكلاهما - أبو الأحوص، وجرير - عن عطاء بن السائب،عن عمرو بن ميمون،عن عبد الله بن مسعود، نحوه بمعناه ولم يرفعه.\n* قال الترمذي: وهذا أصح يعني الوقوف - من حديث عبيدة بن حميد، ولم يرفعه أصحاب عطاء. وهذا أصح.","vol":"10","page":506},{"text":"<span data-type=\"title\" id=toc-1776>نوع سابع</span>\n٨٠٤٦ - (ت) معاوية: هو جد بهز بن حكيم - ﵁ - أن رسولَ الله - ﷺ- قال: «إن في الجنة بحْرَ العسل، وبَحْرَ الخمر، وبحرَ اللبن، وبحرَ الماء، ثم تنشق الأنهارُ بعدُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٧٤) في صفة الجنة، باب ما جاء في صفة أنهار الجنة، ورواه أيضًا الدارمي ٢ / ٣٣٧، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٥) قال:حدثنا يزيد بن هارون. وعبد بن حميد (٤١٠) قال حدثنا علي بن عاصم. والدارمي (٢٨٣٩) قال: أخبرنا يزيد بن هارون والترمذي (٢٥٧١) قال:حدثنا محمد بن بشار. قال: حدثنا يزيد بن هارون.\nكلاهما - يزيد، وعلي بن عاصم - عن الجريري،عن حكيم بن معاوية القشيري،فذكره.","vol":"10","page":507},{"text":"٨٠٤٧ - (خ) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «رُفِعَتْ لي السدرة، فإذا أربعةُ أنهار: نهران ظاهران، ونهران باطنان، فأما الظاهران: فالنيل والفرات، وأما الباطنان: فنهران في الجنة، وأُتيتُ بثلاثة أقداح: قدح فيه لبن، وقدح فيه عسل، وقدح فيه خمر، فأخذتُ الذي فيه اللبنُ، فقيل لي: أصبتَ الفطرة» . أخرجه البخاري (١) .\n_________\n(١) كذا في الأصل: أخرجه البخاري، وفي المطبوع: أخرجه رزين، وقد رواه البخاري تعليقًا ١٠ / ٦٣ و٦٤ في الأشربة، باب شرب اللبن، قال الحافظ في \" الفتح \": وصله أبو عوانة والإسماعيلي والطبراني في \" الصغير \" من طريقه، ووقع لنا بعلو في غرائب شعبة لابن منده، ورواه مسلم بأطول من هذا رقم (١٦٤) في الإيمان، باب الإسراء برسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وفي المطبوع أخرجه رزين وقد أخرجه البخاري تعليقا في الأشربة باب شرب اللبن،قال الحافط في الفتح وصله أبوعوانة،الإسماعيلي الطبراني في الصغير من طريق.","vol":"10","page":507},{"text":"<span data-type=\"title\" id=toc-1777>نوع ثامن</span>\n٨٠٤٨ - (ت) أبو أيوب الأنصاري - ﵁ - قال: أتى النبيّ - ﷺ- أعرابي فقال: «يا رسولَ الله، إني أحِبُّ الخيْلَ، أفي الجنة خيْل؟ ⦗٥٠٨⦘ قال رسولُ الله - ﷺ-: إن أُدخِلْتَ الجنة أُتيتَ بفرس من ياقوتة، له جناحان، فَحُمِلتَ عليه، ثم طار بك حيثُ شئتَ» .\nقال الترمذي: سمعت محمد بن إسماعيل يقول: راوي هذا الحديث ضعيفٌ يروي المناكير عن أبي أيوب، فلا يُتابعُ عليها (١) .\n_________\n(١) رواه الترمذي رقم (٢٥٤٧) في صفة الجنة، باب ما جاء في صفة خيل الجنة، وإسناده ضعيف، وقال الترمذي: هذا حديث ليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٤٤) قال: حدثنا محمد بن إسماعيل بن سمرة الأحمسي، قال: حدثنا أبومعاوية عن واصل هو ابن السائب - عن أبي سورة، فذكره.\n* قال أبوعيسى الترمذي: هذا حديث ليس إسناده بالقوي، ولانعرفه من حديث أبي أيوب، إلا من هذا الوجه، وأبو سورة هو بن أخي أيوب يضعف في الحديث، ضعفه يحيى بن معين جدا. قال الترمذي: وسمعت محمد بن إسماعيل البخاري يقول: أبو سمرة هذا منكر الحديث، يروى مناكير عن أبي أيوب لايتابع عليها.","vol":"10","page":507},{"text":"٨٠٤٩ - (ت) بريدة (١) - ﵁ - أن رَجُلًا سأل رسولَ الله - ﷺ-: «هل في الجنة خيل؟ فقال رسولُ الله - ﷺ-: إن الله أدخَلَكَ الجنةَ فلا تشاء أن تُحْمَلْ فيها على فَرَس من ياقوتة حمراءَ، تطيرُ بك في الجنة حيث شئتَ، إلا كان، فقال آخر: هل في الجنة من إبل؟ فلم يقل له ما قال لصاحبه، فقال إن يُدْخِلْكَ الله الجنةَ يكن لك فيها ما اشتهت نفسُك، ولذَّتْ عيْنُكَ» أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: بريرة، وهو خطأ.\n(٢) رقم (٢٥٤٦) في صفة الجنة، باب ما جاء في صفة خيل الجنة، من حديث عاصم بن علي الواسطي عن المسعودي عن علقمة بن مرثد عن سليمان بن بريدة عن أبيه بريدة، والمسعودي اختلط قبل موته، وضابطه أن من سمع منه ببغداد فبعد الاختلاط، وسماع عاصم منه بعد الاختلاط، والحديث رواه أيضًا الترمذي رقم (٢٥٤٧) من حديث ابن المبارك عن سفيان عن علقمة بن مرثد عن عبد الرحمن بن سابط عن النبي ﷺ مرسلًا نحوه بمعناه، وقال الترمذي: وهذا أصح من حديث المسعودي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٥٢) قال:حدثنا يزيد. والترمذي (٢٥٤٣) قال:حدثنا عبد الله بن عبد الرحمن،قال: أخبرنا عاصم بن علي.\n* أخرجه الترمذي (٢٥٤٣) قال:حدثنا سويد بن نصر،قال: أخبرنا عبد الله بن المبارك عن سفيان،عن علقمة بن مرثد،عن عبد الرحممن بن سابط، عن النبي -ﷺ- نحوه بمعناه مرسلا.\nقال الترمذي: وهذا أصح من حديث المسعودي.","vol":"10","page":508},{"text":"<span data-type=\"title\" id=toc-1778>نوع تاسع</span>\n٨٠٥٠ - (ت) علي بن أبي طالب - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إنَّ في الجنةَ لمجْتَمَعًا للحور العين، يرفَعْنَ بأصوات لم تسْمَعِ الخلائق بمثلها، يقلن: نحن الخالداتُ، فلا نَبِيدُ، ونحن الناعمات، فلا نبأَسُ، ونحن الراضياتُ، فلا نسْخَطُ، طَوبَى لمن كان لنا وكُنَّا له» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحور العين) الحور: جمع حَوْراء، وهي الشديدة بياض العين، الشديدة سوادها، والعَيناء: وجمعها العِين: الواسعة العَيْن.\n(نبيد) باد الشيء يبيد: إذا هلك وتلف.\n_________\n(١) رقم (٢٥٦٧) في صفة الجنة، باب ما جاء في كلام الحور العين، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب. أقول: ولكن له شواهد بمعناه ذكرها الحافظ المنذري في \" الترغيب والترهيب \" ٤ / ٢٦٦ في فضل غناء الحور العين، يمكن أن يرتقي بها، ولذلك قال الترمذي: وفي الباب عن أبي هريرة وأبي سعيد وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه (٣٥٥٠و٤٥٦) قال:حدثنا أحمد بن منيع،وهناد،وبن وعبد الله بن أحمد (١/١٥٦) (١٣٤٢) قال:حدثني أبو بكر بن أبي شببة.\nثلاثتهم - أحمد،وهناد بن أبي بكر - عن أبي معاوية، عن عبد الرحمن بن إسحاق، عن النعمان بن سعيد، فذكره.\n* جعله الترمذي حديثين.\n* أخرجه عبد الله بن أحمد (١/١٥٦) (١٣٤٣) قال:حدثني زهير أبو خيثمة، قال:حدثنا أبو معاوية قال: حدثنا عبد الرحمن بن إسحاق عن علي، فذكره. ليس فيه - عن النعمان بن سعد - ولم نقف على هذه الرواية في أطراف المسند في ترجمته النعمان بن سعد بن علي،ولايجد يه أصلا ترجمه لعبد الرحمن بن إسحاق بن علي،والله أعلم.","vol":"10","page":509},{"text":"<span data-type=\"title\" id=toc-1779>نوع عاشر</span>\n٨٠٥١ - (م) أنس بن مالك - ﵁ - أنَّ رسول الله - ﷺ- قال: «إن في الجنة سُوقًا يأتونَها كلَّ جمعة، فتَهبُّ ريحُ الشمال، فتحثْو في وجوههم وثيابهم، فيزدادون حُسنًا وجمالًا، فيرجعون إلى أهليهم وقد ⦗٥١٠⦘ ازدادوا حُسنًا وجمالًا، فيقول لهم أهلوهم: والله لقد ازددتم بعدنا حُسْنًا وجمالًا، فيقولون: وأنتم والله لقد ازددتم بعدنا حسنًا وجمالا» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٨٣٣) في صفة الجنة، باب في سوق الجنة وما ينالون فيها من النعيم والجمال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٨٤) قال: حدثنا عفان. والدارمي (٢٨٤٥) ومسلم (٨/١٤٥) قالا: حدثنا سعيد بن عبد الجبار.\nكلاهما - عفان، وسعيد - عن حماد بن سلمة، عن ثابت، فذكره.","vol":"10","page":509},{"text":"٨٠٥٢ - (ت) سعيد بن المسيب ﵀ - قال: لقيتُ أبا هريرة، فقال لي: اسأل الله أن يجمعَ بيننا في سُوقِ الجنة، فقلت: أفيها سوق؟ قال: نعم، أخبرني رسولُ الله - ﷺ-: «أنَّ أهل الجنة إذا دخلوها نزلوا فيها بفضل أعمالهم، ثم يؤذَنُ لهم في مقدار يوم الجمعة من أيام الدنيا، فيزورون ربَّهم ويبْرزُ لهم عرشُهُ، ويتبدَّى لهم في روضة من رياض الجنة، فيوضع لهم منابِر من نور، ومنابر من لؤلؤ، ومنابرُ من ياقوت، ومنابرُ من زَبَرْجَد، ومنابرُ من ذهب، ومنابر من فضة، ويجلس أدناهم - وما فيهم دني - على كُثْبانِ المسك الكافور، وما يَرَوْن أنَّ أصحاب الكراسي أفضَلَ منهم مجلسًا، قال أبو هريرة: قلتُ: يا رسولَ الله، هل نَرى ربَّنا؟ قال: نعم: هلْ تتمارَون في رؤية الشمس والقمر ليلة البدر؟ قلنا: لا، قال: كذلك لا تتمارون في رؤية ربِّكم، ولا يبقى في ذلك المجلس رجل إلا حاضَره الله ﵎ محاضرة، حتى يقول للرجل منهم: يا فلان بن فلان، أتذكر يوم كذا وكذا، إذ قلت كذا وكذا؟ فيُذَكّره ببعض غَدَراتِهِ في الدنيا، فيقول: يا ربِّ، أفلم تغفر لي؟ ⦗٥١١⦘ فيقول: بلى بسعَةَ مغفرتي بَلَغْتَ منزلتَك هذه، فبينما هم على ذلك غشِيتْهُم سحابَة من فوقهم، فأمطرَت عليهم طيبًا لم يجدوا مثل ريحه شيئًا قط، ويقول ربُّنا ﵎: قوموا إلى ما أعددتُ لكم من الكرامة، فخذوا ما اشتهيتم، فنأتي سُوقًا قد حفّتْ به الملائكة، فيه ما لم تنظر العيون إلى مثله، ولم تسمع الآذان، ولم يخطُرْ على القلوب، فيحمل لنا ما اشتهينا بغير بيع ولا شراء، وفي ذلك السوق يلْقى أهلُ الجنةِ بعضُهم بعضًا، فيقبل الرجل من منزلته المرتفعة فيلقى من هو دونه - وما فيهم دَني - فيَرُوعَهُ ما عليه من اللباس، فما ينقضي آخرُ سلامه (١) عليه حتى يصيرَ عليه ما هو أحسنُ منه، وذلك أنه لا ينبغي لأحد أن يحزَن فيها، ثم ننصرف إلى منازلنا فتتلقانا أزواجنا، فيَقُلْنَ: مَرْحبًا وأهلًا، لقد جئت وإنَّ لك من الجمال أفْضَلَ مما فارقتَنَا عليه، فنقول: إنا زرْنا اليوم ربَّنا الجبار، ويحقُّ لنا أن ننقَلِبَ بمثل ما انقلبنا» . أخرجه الترمذي (٢) .\n⦗٥١٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كثبان) الكُثْبان: جمع كثيب: وهو الرَّمل المجتمع.\n(فيروعه) راعَه الشيء يروعه: إذا أعجبه حسنه.\n_________\n(١) وفي بعض النسخ: حديثه.\n(٢) رقم (٢٥٥٢) في صفة الجنة، باب ما جاء في سوق الجنة، من حديث هشام بن عمار عن عبد الحميد بن حبيب بن أبي العشرين عن الأوزاعي عن حسان بن عطية عن سعيد بن المسيب، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، وقال المنذري في \" الترغيب والترهيب \": وقد رواه ابن أبي الدنيا عن هقل بن زياد كاتب الأوزاعي أيضًا واسمه محمد، وقيل: عبد الله وهو ثقة ثبت احتج به مسلم وغيره عن الأوزاعي قال: نبئت أن سعيد بن المسيب لقي أبا هريرة ... فذكر الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٤٣٣٦) ..والترمذي (٢٥٤٩) قال: حدثنا محمد بن إسماعيل.\nكلاهما - ابن ماجة، ومحمد بن إسماعيل - قالا: حدثنا هشام بن عمار قال: حدثنا عبد الحميد بن حبيب بن أبي العشرين. قال: حدثني عبد الرحمن بن عمرو الأوزاعي. قال: حدثني حسان بن عطية. قال: حدثني سعيد بن المسيب، فذكره.","vol":"10","page":510},{"text":"٨٠٥٣ - (ت) على بن أبي طالب ﵁ قال: قال رسول الله - ﷺ-: «إن في الجنة لسُوقًا ما فيها شراء ولا بيع إلا الصور من الرجال والنساء، فإذَا اشتهى الرجل صورة دخل فيها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٥٣) في صفة الجنة، باب ما جاء في سوق الجنة، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، وفي بعض النسخ: حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم برقم (٨٠٥٠) وهو جزء بن هذا الحديث.","vol":"10","page":512},{"text":"<span data-type=\"title\" id=toc-1780>الفرع الثاني: في صفة النار</span>، وفيه سبعة انواع\n<span data-type=\"title\" id=toc-1781>نوع أول</span>\n٨٠٥٤ - (خ م ط ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «نارُكم هذه التي توقِدون: جزء من سبعين جزءًا من نار جهنم، قالوا: والله إن كانت لكافية يا رسولَ الله، قال: فإنها فضّلَتْ عليها بتسعة وستين جزءًا، كلُّها مثل حرها» . أخرجه البخاري ومسلم والموطأ والترمذي، وليس عند الموطأ «كلها مثل حرها» (١) .\n_________\n(١) رواه البخاري ٦ / ٢٣٨ في بدء الخلق، باب صفة النار وأنها مخلوقة، ومسلم رقم (٢٨٤٣) في صفة الجنة، باب في شدة حر نار جهنم، والموطأ ٢ / ٩٩٤ في جهنم، والترمذي رقم (٢٥٩٢) في صفة جهنم، باب ما جاء في أن ناركم هذه جزء من سبعين جزءًا من نار جهنم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n وفي سفيان بن عيينة: «إن ناركم هذه جزء من سبعين جزءا من نار جهنم،وضربت بالبحر مرتين، ولولا ذلك ماجعل الله فيها منفعة لأحد.» .\nأخرجه مالك (الموطأ) (٦١٤) والحميدي (١١٢٩) قال:حدثنا سفيان. والبخاري (٤/١٧٤) قال:حدثنا إسماعيل بن أبي أويس. قال:حدثني مالك. ومسلم (٨/١٤٩) قال:حدثنا قتيبة بن سعيد. قال:حدثنا المغيرة يعني بن عبد الرحمن الحزامي.\n* أخرجه أحمد (٢/٢٤٤) قال:حدثنا سفيان، عن أبي الزناد عن الأعرج،عن أبي هريرة عن النبي -ﷺ-، وعمرو عن يحيى بن جعدة، نحوه.\nأخرجه أحمد (٢/٣١٣) قال:حدثنا عبد الرزاق بن همام. ومسلم (٨/١٥٠) قال:حدثنا محمد بن وافع، قال:حدثنا عبد الرزاق. والترمذي (٢٥٨٩) قال:حدثنا سويد بن. قال: أخبرنا عبد الله.\nكلاهما - عبد الرزاق بن همام،وعبد الله بن المبارك- عن معمر عن همام بن منبه،فذكره.","vol":"10","page":512},{"text":"٨٠٥٥ - (ت) أبو سعيد الخدري - ﵁ - عن النبي - ﷺ- قال: «ناركم هذه: جزء من سبعين جزءًا من نار جهنم، لكل جزء منها حرُّها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٩٣) في صفة جهنم، باب ما جاء أن ناركم هذه جزء من سبعين جزءًا من نار جهنم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٩٠) قال:حدثنا العباس الدوري،قال: حدثنا عبيد الله بن موسى،قال: حدثنا شيبان،عن فراس، عن عطية، فذكره.\nوقال: هذا حديث حسن غريب من حديث أبي سعيد.","vol":"10","page":513},{"text":"<span data-type=\"title\" id=toc-1782>نوع ثان</span>\n٨٠٥٦ - (ت ط) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «أُوقِدَ على النار ألف سنة حتى احمَرّتْ، ثم أُوقِدَ عليها ألف سنة حتى ابْيَضَّتْ، ثم أُوقِدَ عليها ألفُ سنة حتى استودّت، فهي سوداءُ مظلمة» أخرجه الترمذي (١) .\nوزاد رزين «فلو أنَّ أهل النار وجدوا مثل ناركم هذه لقالوا فيها» .\nقال الترمذي: وروي موقوفًا على أبي هريرة، وهو أصح.\nوفي أخرى لرزين: «أنَّ رسول الله - ﷺ- ذكر النار، فقال: أترونها حمراء مثل ناركم هذه التي تُوقدون؟ إنها لأشدُّ سوادًا من القار، ولو أن أهل النار أصابوا ناركم هذه لناموا فيها - أو قال: لقالوا فيها» .\nوفي رواية الموطأ أنه قال: «أترونها حمراء كناركم هذه؟ لهي أسود من ⦗٥١٤⦘ القار، والقارُ: الزفت» (٢) .\n_________\n(١) رقم (٢٥٩٤) في صفة جهنم، باب رقم (٨)، وإسناده ضعيف.\n(٢) رواه مالك في الموطأ ٢ / ٩٩٤ في صفة جهنم، موقوفًا على أبي هريرة، وإسناده صحيح، وهو موقوف في حكم المرفوع، لأنه ليس للرأي فيه مجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ضعيف مرفوعا: أخرجه ابن ماجة (٤٣٢٠) . والترمذي (٢٥٩١) كلاهما عن العباس بن محمد الدوري البغدادي. قال: حدثنا يحيى بن أبي بكير. قال: حدثنا شريك، عن عاصم، هو ابن بهدلة، عن أبي صالح، فذكره.\nأخرجه الترمذي (٢٥٩١) قال: حدثنا سويد، قال: أخبرنا عبد الله بن المبارك، عن شريك، عن عاصم، عن أبي صالح، أورجل أخره، عن أبي هريرة، نحوه. ولم يعرفه.\nورواية مالك أخرجها (١٩٣٨) عن عمه أبي سهيل، عن أبي فذكره.","vol":"10","page":513},{"text":"<span data-type=\"title\" id=toc-1783>نوع ثالث</span>\n٨٠٥٧ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «لسرَادِق النار أربعُ جُدُر، كُثُف كلُّ جدار: مسيرةُ أربعين سنة» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُدُر) الجُدر: جمع جدار، وهو الحائط.\n(كُثُف) والكُثُف: جمع كثيف، وهو الثخين الغليظ.\n_________\n(١) رقم (٢٥٨٧) في صفة جهنم، باب ما جاء في صفة شراب أهل النار، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٢٩) قال:حدثنا الحسن،قال:حدثنا ابن لهيعة. والترمذي (٢٥٨٤) قال: حدثنا سويد،قال: أخبرنا عبد الله بن المبارك،قال: أخبرنا رشدين بن سعد،قال:حدثنا عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو - عن دارج، عن أبي الهيثم،فذكره.\nقلت: رواية دراج، عن أبي الهيثم، ضعيفة.","vol":"10","page":514},{"text":"٨٠٥٨ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «لو أنَّ رَصاصَة مثل هذه - وأشار إلى مثل الجمجمةِ - أرسِلتْ من السماء إلى الأرض - وهي مسيرة خمسمائة سنة - لبَلَغتْ الأرض قبل الليل، ولو أنَّها أرسِلَتْ من رَأس السلسة لسارَت أربعين خريفًا الليل والنهار، قبل أن تبلغ أصلَها، أو قعرها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٩١) في صفة جهنم، باب رقم (٦)، وإسناده حسن، وقال الترمذي: هذا إسناد حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٩٧) (٦٨٥٦) قال: حدثنا علي بن إسحاق. وفي (٦٨٥٧) قال:حدثنا الحسن بن عيسى،والترمذي (٢٥٨٨) قال:حدثنا سويد.\nثلاثتهم - علي،والحسن وسويد بن نصر - عن عبد الله بن المبارك، قال: أخبرنا سعيد بن أبو شجاع، عن أبي السمح. عن عيسى بن هلال بن الصدفي، فذكره.\n* قال الترمذي: هذا حديث إسناده حسن.","vol":"10","page":514},{"text":"٨٠٥٩ - (م) أبو هريرة - ﵁ - قال: «كُنَّا مع رسول الله - ﷺ-: إذ سَمِع وجبَة، فقال: أَتَدْرُونَ ما هذا؟ قلنا: الله ورسولهُ أعلم، قال: هذا حجر رُميَ به في النار منذ سبعين خريفًا فهو يَهوي في النار الآن حيث انتهى إلى قعرها» زاد في رواية: «فسمعتم وجبَتَها» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَجْبة) الوَجْبَة: صوتُ وقعِ الشيء.\n_________\n(١) رقم (٢٨٤٤) في صفة الجنة، باب في شدة حر نار جهنم وبعد قعرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧١) قال:حدثنا حسين بن محمد،قال:حدثنا خلف،يعني ابن خليفة، ومسلم (٨/١٠٥) قال: حدثنا يحيى بن أيوب،قال:حدثنا خلف بن خليفة. (ح) وحدثناه محمد بن عباد وابن أبي عمر،قالا:حدثنا مروان.\nكلاهما - خلف بن خليفة، مروان بن معاوية - عن يزيد بن كيسان، عن أبي حازم، فذكره.","vol":"10","page":515},{"text":"٨٠٦٠ - (ت) الحسن [البصري] قال: قال عُتبةُ بنُ غزْوان على منبرنا هذا - منبر البصرة - إنَّ رسول الله - ﷺ- قال: «إن الصخرة العظيمةَ لَتُلْقَى مِن شَفير جهنم، فتهوي سبعين عامًا، تُفْضِي إلى قرارها، قال: وكان عمر يقول: أكثِرُوا ذكرَ النار، فإنَّ حرَّها شديد، وقعرَها بعيد، وإنَّ مقامعها حديد» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شفير) الشيء: جانبه.\n_________\n(١) رقم (٢٥٨٧) في صفة جهنم، باب ما جاء في صفة قعر جهنم، من حديث هشام بن حسان الأزدي القردوسي، عن الحسن البصري عن عتبة بن غزوان، وإسناده منقطع، قال الترمذي: لا نعرف للحسن سماعًا من عتبة بن غزوان، وقال الحافظ في \" التقريب \": وفي رواية هشام عن الحسن مقال، لأنه قيل: كان يرسل عنه. أقول: ولكن يشهد له معنى الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه الترمذي (٢٥٧٥) قال:حدثنا عبد بن حميد،قال: حدثنا حسين بن علي الجعفي،عن فضيل بن عياض، عن هشام، عن الحسن، فذكره.\n* قال الترمذي: لا نعرف للحسن سماعا من عتبة بن غزوان، وإنا قدم عتبة بن غروان البصرة في زمن عمر، ولد الحسن لسنتي بقيتا من خلافة عمر.","vol":"10","page":515},{"text":"٨٠٦١ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «ويل: واد في جهنم، يهوي فيه الكافر أربعين خريفًا قبل أن يبلُغَ قعره» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٦٤) في التفسير، باب ومن سورة الأنبياء، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٧٥) وعبد بن حميد (٩٢٤) والترمذي (٣١٦٤) قال:حدثنا عبد بن حميد.\nكلاهما - أحمد،وعبد - قالا:حدثنا الحسن بن موسى،قال:حدثنا بن لهيعة،قال:حدثنا دراج أبو الحسن،عن أبي الهيثم فذكره.","vol":"10","page":516},{"text":"<span data-type=\"title\" id=toc-1784>نوع رابع</span>\n٨٠٦٢ - (ت) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ-: «قرأ هذه الآية ﴿اتَّقُوا الله حَقَّ تُقاته ولا تموتُنَّ إلا وأنتم مسلمون﴾ [آل عمران: ١٠٢] فقال: لو أن قطْرَة من الزَّقُوم قطرت في الدنيا لأفسدَتْ على أهل الدنيا معايشهم، فكيف بمن يكون طعامهم؟» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الزَّقُّوم): هو ما وصفه الله تعالى في كتابه فقال: ﴿إنَّها شجرةٌ تخرج في أصل الجحيم. طلعها كأنه رؤوس الشياطين﴾ [الصافات: ٦٤، ٦٥] .\n_________\n(١) رقم (٢٥٨٨) في صفة جهنم، باب ما جاء في صفة شراب أهل النار، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٠٠) (٢٧٣٥) قال حدثنا روح. وفي (١/٣٣٨) (٣١٣٦) قال:حدثنا محمد بن جعفر. وابن ماجة (٤٣٢٥) قال:حدثنا محمد بن بشار قال حدثنا بن أبي عدي،والترمذي (٢٥٨٥) قال:حدثنا محمود بن غيلان، قال:حدثنا أبو داود. والنسائي في الكبرى (تحفة الأشراف) (٦٣٩٨) عن بشر بن خالد العسكري، عن غندر.\nأربعتهم - روح، ومحمد بن جعفر غندر،وابن أبي عدي، أبو داود - عن شعبة،قال:سمعت سليمان هو الأعمش،عن مجاهد فذكره.\n* أخرجه أحمد (١/٣٣٨) (٣١٣٨) قال:حدثنا القواريري،قال: حدثنا فضيل بن رياض،عن سليمان، يعني الأعمش،عن أبي يحيى،عن مجاهد، عن ابن عباس، قال: لو أن قطرة من الزقوم ... فذ كره (موقوفا) وزاد فيه (عن أبي يحيى) .\nوقال الترمذي: هذا حديث حسن صحيح.\nقت: في إسناده الأعمش،رغم إمامته إلا أنه يدلس.","vol":"10","page":516},{"text":"٨٠٦٣ - (ت) أبو سعيد الخدري - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لو أن دَلْوًا من غساق يُهراق في الدنيا لأنتَنَ أهلَ الدنيا» . ⦗٥١٧⦘ أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غساق) الغسَّاق: الزمهرير، وقيل: ما يسيل من غُسَالة أهل النار، يُخفَّف ويشدد، وقد قرئ بهما.\n_________\n(١) رقم (٢٥٨٧) في صفة جهنم، باب ما جاء في صفة شراب أهل النار، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٢٨) قال: حدثنا حسن بن موسى قال: حدثنا ابن لهيعة. وفي (٣/٨٣) قال: حدثنا موسى بن داود، قال: أخبرنا بن لهيعة. والترمذي (٢٥٨٤) قال: حدثنا سويد قال: أخبرنا عبد الله بن المبارك. قال: أخبرنا رشدين بن سعد، قال: حدثني عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو - عن دارج، عن أبي الهيثم، فذكره.","vol":"10","page":516},{"text":"<span data-type=\"title\" id=toc-1785>نوع خامس</span>\n٨٠٦٤ - (خ م ت) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «اشتكتِ النار إلى ربِّها، فقالت: ربِّ، أكلَ بعضي بعضًا، فأذِن لَها بنفسَينِ: نفَس في الشتاء، ونَفَس في الصيف، فهو أشدُّ ما تجدون من الحرّ، وأشدُّ ما ترون من الزمهرير» أخرجه البخاري ومسلم.\nوللبخاري: أنَّ رسولَ الله - ﷺ- قال: «إذا اشتد الحرّ فأبردوا بالصلاة، فإن شدة الحرّ من فيْحِ جهنم، واشتكت النارُ إلى ربِّها، فأذن لها في كل عام بَنفَسَينِ: نفس في الشتاء، ونفَس في الصيف، فهو أشدُّ ما تجدون من الحرِّ، وأشدُّ ما تجدون من الزمهرير» .\nولمسلم قال: قال رسولُ الله - ﷺ-: «قالت النار: ربِّ أكل بعضي بعضًا، فائذن لي أتَنَفَّسَ، فأذِنَ لها بَنَفَسَينِ: نَفَسٍ في الشتاءِ، ونَفَسٍ ⦗٥١٨⦘ في الصيف، فما وجدتم من بَرْدٍ أو زمهرير فمِن نَفَس جهنم، وما وجدتم من حرٍّ أو حَرور فمن نفس جهنم» .\nوفي أخرى له: أنَّ رسولَ الله - ﷺ- قال: «إذا كان الحرُّ فأبرِدُوا عنِ الصلاة، فإن شدة الحر من فيْح جهنم، وذكر: أنَّ النار اشتكت إلى ربِّها، فأذن لها في كل عام بَنفَسَينِ: نَفَس في الشتاء، ونَفس في الصيف» .\nوقد تقدَّم في «كتاب الصلاة» و«كتاب خلق العالم» - من حرفي الصاد والخاء - روايات لهذا الحديث.\nوفي رواية الترمذي مثل الرواية الأولى، إلا أنَّه قال: «فأمَّا نَفَسَهُا في الشتاء: فزمهرير، وأمَّا نَفَسُها في الصيف: فسَمُوم» (١) .\n_________\n(١) رواه البخاري ٦ / ٢٣٩ في بدء الخلق، باب صفة النار وأنها مخلوقة، ومسلم رقم (٦١٧) في المساجد، باب استحباب الإبراد بالظهر في شدة الحر لمن يمضي إلى جماعة، والترمذي رقم (٢٥٩٥) في صفة جهنم، باب ما جاء أن للنار نفسين، وما ذكر من يخرج من النار من أهل التوحيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم تخريج رواية الباب.\nوالرواية الثانية أخرجه الحميدي (٩٤٢) . وأحمد (٢/٢٣٨) . والبخاري (١/١٤٢) قال: حدثنا علي بن عبد الله.\nثلاثتهم - الحميدي، وأحمد بن حنبل، وعلي بن عبد الله - قالا: حدثنا سفيان قال: حدثنا الزهري، قال: أخبرني سعيد بن المسيب، فذكره.\nورواية الترمذي الأخيرة:\nأخرجها الدارمي (٢٨٤٩) قال: أخبرنا حجاج، قال: حدثنا حماد بن سلمة، عن عاصم بن بهدلة، وابن ماجة (٤٣١٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن إديس، عن الأعمش، والترمذي (٢٥٩٢) قال حدثنا محمد بن عمر بن الوليد الكندي الكوفي. قال: حدثنا المفضل بن صالح، عن الأعمش.\nكلاهما - عاصم، والأعمش -٠ عن أبي صالح، فذكره.\nوباقي الروايات تقدمت.","vol":"10","page":517},{"text":"<span data-type=\"title\" id=toc-1786>نوع سادس</span>\n٨٠٦٥ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «يخرُجُ عُنُقٌ من النار يوم القيامة، له عينان تُبْصِران، وأُذُنان تَسمَعَان، ولِسانٌ ينطِقُ، يقول: إني وكِّلْتُ بثلاثة، بمن جَعَلَ مع الله إلهًا آخر، وبكل جبَّار عنِيد، وبالمصورين» أخرجه الترمذي (١) . ⦗٥١٩⦘\nوفي رواية ذكرها رزين: أنَّ رسولَ الله - ﷺ- قال: «من كذب عليَّ متَعمِّدًا فليْتَبوَّأ بين عيني جهنم مقْعدًا، قيل: يا رسولَ الله، ولها عينان؟ قال: أما سَمِعتم قول الله تعالى: ﴿إذا رأَتْهُمْ من مكانٍ بعيدٍ سَمِعُوا لها تَغَيُّظًا وزفيرًا﴾ [الفرقان: ١٢] يخرج عنقٌ من النار، له عينان تبصران، ولسان ينطق، فيقول: وكِّلْتُ بَمن جعل مع الله إلهًا آخر، فلَهُوَ أبْصَرُ بهم من الطير بِحبِّ السمسم، فيلتقطهم، فيحبس بهم في جهنم» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عنق) العُنق: طائفة من الناس، والمراد به: طائفة من النار كالعنق.\n(فيحبس بهم) أي: يغشيهم في النار ويتأخر عنهم.\n(جبار عنيد) الجبَّار: القهَّار المتكبر: والعنيد: الجائر عن الحق، كالمعاند له.\n_________\n(١) رقم (٢٥٧٧) في صفة جهنم، باب ما جاء في صفة النار، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n(٢) هذه الرواية ذكرها السيوطي في \" الدر المنثور \" إلى قوله: أما سمعتم قول الله تعالى ... وذكر الآية، ونسبه للطبراني وابن مردويه من حديث أبي أمامة. أقول: ولفقرات هذه الرواية شواهد بمعناها منها الذي قبله، والحديث المتواتر: من كذب علي متعمدًا فليتبوأ مقعده من النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٦) قال: حدثنا عبد الصمد. والترمذي (٢٥٧٤) قال: حدثنا عبد الله بن معاوية الجمحي.\nكلاهما - عبد الصمدبن عبد الوارث، وعبد الله بن معاوية - قالا: حدثنا عبد العزيز بن مسلم، عن سليمان الأعمش، عن أبي صالح، فذكره.\nوقال الترمذي: هذا حديث حسن غريب صحيح، وقد رواه بعضهم عن الأعمش، عن عطية، عن أبي سعيد بن النبي -ﷺ- نحوه هذا.","vol":"10","page":518},{"text":"<span data-type=\"title\" id=toc-1787>نوع سابع</span>\n٨٠٦٦ - (م ت) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «يؤتَى بالنار يومئذ لها سبعون ألف زمام، مع كل زمام ⦗٥٢٠⦘ سبعون ألف مَلَك يجرُّونها» أخرجه مسلم، وأخرجه الترمذي عنه مرفوعًا وغير مرفوع (١) .\n_________\n(١) رواه مسلم رقم (٢٨٤٢) في صفة الجنة، باب في شدة حر نار جهنم، والترمذي رقم (٢٥٧٦) في صفة جهنم، باب ما جاء في صفة النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/١٤٩) . والترمذي (٢٥٧٣) قال: حدثنا عبد الله بن عبد الرحمن.\nكلاهما مسلم، وعبد الله بن عبد الرحمن - عن عمر بن حفص بن غياث، قال: حدثنا أبي، عن العلاء بن خالد الكاهلي، عن شقيق، سلمة، فذكره.\n* أخرجه الترمذي (٢٥٧٣) قال: حدثنا عبد بن حميد، قال: حدثنا عبد الملك بن عمرو أبو عامر العقدي، عن سفيان، عن العلاء بن خالد، بهذا الإسناد، نحوه، ولم يرفعه.","vol":"10","page":519},{"text":"٨٠٦٧ - (ت) مجاهد ين جبر قال: قال ابنُ عباس: «أتدري ما سَعةُ جهنم؟ قلت: لا، قال: أجلْ والله ما تدري، حدَّثتني عائشة: أنها سألت رسولَ الله - ﷺ- عن قول الله تعالى: ﴿والأرضُ جميعًا قَبْضَتُهُ يوم القيامة والسماوات مطويات بيمينه﴾ [الزمر: ٦٧] قالت: قلتُ: فأين الناس [يومئذ يا رسولَ الله]؟ قال: على جسرِ جهنم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٤٢) في التفسير، باب ومن سورة الزمر، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١١٦) قال:حدثنا إبراهيم بن إسحاق الطالقاني وعلي بن إسحاق،والترمذي (٣٢٤١) قال:حدثنا سويد بن نصر. والنسائي في الكبرى (٦/٤٤٧) (١١٤٥٣) قال: أخبرنا سويد بن نصر ثلاثتهم - إبراهيم،وعلي،وسويد - عن عبد الله بن المبارك، عن عنبة بن سعيد، عن حبيب بن أبي عمرة، عن مجاهد، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح من هذا الوجه.","vol":"10","page":520},{"text":"الفرع الثالث: فيما اشتركتا فيه\n٨٠٦٨ - (ت د س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لمَّا خلَق الله الجنة، قال لجبريل: اذهَبْ فانظر إليها، فذهب فنظر إليها، فقال: وعِزّتِكَ لا يسمع بها أحد إلا دَخَلَها، فَحَفَّها بالمكاره، فقال: اذهب فانظر إليها، فذهب فنظر إليها ثم جاء فقال: وعزّتك لقد خشيتُ أن لا يدخلها أحد، قال: ولما خلق الله النار، قال لجبريل: اذهب فانظر إليها، ⦗٥٢١⦘ فذهب فنظر إليها، ثم جاء فقال: وعِزّتِكَ لا يسمع بها أحد فيدخُلَها فحفَّها بالشَّهوات، فقال: اذهب فانظر إليها، فذهب فنظر إليها، فلما رجع، قال: وعزَّتِكَ لقد خشيتُ أن لا يبقى أحد إلا دَخَلَها» أخرجه الترمذي وأبو داود.\nوزاد النسائي في ذكر الجنة بعد قوله: «قال لجبريل: اذهب فانظر إليها»: «وإلى ما أعددْتُ لأهلها فيها» وكذلك زاد في ذِكْر النار مثله (١) .\n_________\n(١) رواه أبو داود رقم (٤٧٤٤) في السنة، باب في خلق الجنة والنار، والترمذي رقم (٢٥٦٣) في صفة الجنة، باب ما جاء حفت الجنة بالمكاره وحفت النار بالشهوات، والنسائي ٧ / ٣ في الأيمان والنذور، باب الحلف بعزة الله تعالى، ورواه أيضًا ابن حبان والحاكم، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٢/٣٣٢) قال: حدثنا محمد بن بن بشر في (٢/٣٥٤) قال: حدثنا حسن. قال: حدثنا حماد بن سلمة. وفي (٢/٣٧٣) قال: حدثنا سلمان قال: أنبأنا إسماعيل وأبو داود (٤٧٤٤) قال: حدثنا موسى بن بن إسماعيل قال: حدثنا حماد. والترمذي (٢٥٦٠) قال: حدثنا أبو كريب قال: حدثنا عبدة بن سليمان. النسائي (٧/٣) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا الفضل بن موسى.\nخمستهم - محمد بن بشر، وحماد بن سلمة، وإسماعيل بن جعفر وعبدة بن سليمان، والفضل بن موسى - عن محمد بن عمرو، قال: حدثنا أبو سلمة فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":520},{"text":"٨٠٦٩ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «حجبَتِ النارُ بالشهوات، وحُجِبَت الجنة بالمكاره» أخرجه البخاري ومسلم، ولمسلم «حفَّتْ» بدل «حُجِبَتْ» (١) .\n_________\n(١) رواه البخاري ١١ / ٢٧٤ في الرقاق، باب حجبت النار بالشهوات، ومسلم رقم (٢٨٢٣) في صفة الجنة في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٠) قال:حدثنا علي بن حفص. قال: أخبرنا ورقاء. والبخاري (٨/١٢٧) قال:حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٨/١٤٣) قال:حدثني زهير بن حرب قال: حدثنا شبابة. قال:حدثني ورقاء.\nكلاهما - ورقاء، ومالك - عن أبي الزناد،عن الأعرج، فذكره.","vol":"10","page":521},{"text":"٨٠٧٠ - (م ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «حُفّت الجنَّةُ بالمكارِهِ، وحفَّتِ النار بالشهوات» . أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٨٢٢) في صفة الجنة في فاتحته، والترمذي رقم (٢٥٦٢) في صفة الجنة، باب حفت الجنة بالمكاره وحفت النار بالشهوات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٤٥) قال:حدثنا غسان الربيع. وفي (٣/٢٨٤) قال:حدثنا عفان وعبد بن حيمد (١٣١١) قال:حدثنا حجاج بن منهال. ومسلم (٨/١٤٢) قال: حدثنا عبد الله بن مسلمة بن قعنب. والترمذي (٢٥٥٩) قال: حدثنا عبد الله بن عبد الرحمن،قال:أخبرنا عمرو بن عاصم.\nخمستهم - غسان،وعفان،وحجاج،وعبد الله،وعمرو - عن حماد بن سلمة، عن ثابت وحميد، فذكراه.\n* وأخرجه أحمد (٣/١٥٣) قال:حدثنا حسن،والدارمي (٢٨٤٦) قال: أخبرنا سليمان بن حرب.\nكلاهما - حسن،وسلمان - قالا:حدثنا حماد بن سلمة،عن ثابت، فذكره. ليس فيه حميد.","vol":"10","page":521},{"text":"٨٠٧١ - (خ) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «الجنةُ أقربُ إلى أحدكم من شِراكِ نعْلِه، والنارُ مثل ذلك» أخرجه البخاري (١) .\n_________\n(١) ١١ / ٢٧٥ في الرقاق، باب الجنة أقرب إلى أحدكم من شراك نعله والنار مثل ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٧) (٣٦٦٧) قال حدثنا ابن نمير عن الأعمش وفي (١/٤١٣) (٣٩٢٣) قال:حدثنا مؤمل،قال:حدثنا سفيان،عن منصور. وفي (١/٤٤٢) (٤٢١٦) قال:حدثنا وكيع،قال:حدثنا الأعمش. (ح) وعبد الرحمن، عن سفيان،عن منصور. والأعمس،البخاري (٨/١٢٧) قال: حدثني موسى بن مسعود، قال:حدثنا سفيان،عن منصور،والأعمش.\nكلاهما - الأعمش، ومنصور - عن شقيق أبي وائل، فذكره.","vol":"10","page":522},{"text":"٨٠٧٢ - (خ م ت) أنس بن مالك - ﵁ - أن النَّبيَّ - ﷺ- قال: «لا تزال جهنمُ يلقَى فيها، وتقول: هل من مزيد؟ حتى يضع ربُّ العرش - وفي رواية: ربُّ العزةِ - فيها قدَمَه، فينزوي بعضها إلى بعض، وتقول: قَطْ قَطْ، بعزَّتِك وكرمك، ولا يزال في الجنة فَضْل، حتى يُنْشِئ لها خَلْقًا، فيُسْكِنَهُمّ فضْلَ الجنة» .\nوفي رواية: أن النبيَّ - ﷺ- قال: «لا تزال جهنم تقول: هل مِن مزيد؟ حتى يضع رب العزَّة فيها قدَمَه، فتقول: قَطْ قَطْ وعِزَّتِكَ، ويُزْوَى بعضها إلى بعض» أخرجه البخاري ومسلم، وللبخاري نحو الأولى.\nولمسلم: «أن النبيَّ - ﷺ- قال: يبقى من الجنة ما شاء الله أن يبقى، ثم ينشئ لها خَلْقًا مما يشاء» ولمسلم نحو الثانية، وأخرج الترمذي الثانية (١) .\n⦗٥٢٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قدمه) قدم ربِّ العزة: كناية عن أهل النار الذين قدَّمهم الله لها من شرار خلقه، كما أن المؤمنين قدمه الذين قدَّمهم للجنة. (قطْ قطْ) بمعنى حسبي وكفايتي، وقد تقدم ذكره، وكذلك يزوى، وقد تقدم ذكره.\n_________\n(١) رواه البخاري ٨ / ٤٥٦ في تفسير سورة (ق)، باب قوله تعالى: ﴿وتقول هل من مزيد﴾، وفي الأيمان والنذور، باب الحلف بعزة الله وصفاته وكلماته، وفي التوحيد، باب قوله تعالى: ﴿وهو العزيز الحكيم﴾، ومسلم رقم (٢٨٤٨) في الجنة، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء، والترمذي رقم (٣٢٦٨) في التفسير، باب ومن سورة (ق) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٤٣) قال: حدثنا بهز، وعفان، وفي (٣/١٤١) قال: حدثنا عبد الصمد. ومسلم (٨/١٥٢) قال حدثني زهير بن حرب. قال: حدثنا عبد الصمد.\nثلاثتهم - بهز وعفان، وعبد الصمد - قالوا: حدثنا أبان بن يزيد العطار.\n٢-وأخرجه أحمد (٣/٢٢٩) . وعبد بن حميد (١١٨٣) قالا: حدثنا يونس. والبخاري (٨/١٦٨) قال: حدثنا آدم. ومسلم (٨/١٥٢) والترمذي (٣٢٧٢) قال: حدثنا عبد بن حيمد، قال: حدثنا يونس بن محمد والنسائي في الكبرى تحفة الأشراف (١٢٩٥) عن الربيع بن محمد بن عيسى، عن آدم.\nكلاهما- يونس، وآدم - قالا: حدثنا شيبان.\n٣- وأخرجه أحمد (٣/٢٣٤) قال: حدثنا عبد الوهاب. والبخاري (٩/١٤٣) قال: قال لي خليفة: حدثنا يزيد بن زريع. ومسلم (٨/١٥٢) قال حدثنا محمد بن عبد الله الرزي، قال: حدثنا عبد الوهاب بن عطاء، والنسائي في الكبرى تحفة الأشراف (١١٧٧) عن زكريا بن يحيى، عن عبد الأعلى بن حماد، عن يزيد بن زريع.\nكلاهما - عبد الوهاب، ويزيد - عن سعيد.\n٤- وأخرجه البخاري (٦/١٧٣) و٩/٤٣) قال: حدثنا عبد الله بن أبي الأسود. وعبد الله بن أحمد (٣/٢٧٩) قال: حدثنا عبيد الله بن عمر القواريري. قالا: حدثنا حرمي بن عمارة، قال: حدثنا شعبة.\n٥- وأخرجه البخاري (٩/١٤٣) قال: قال: لي خليفة: عن معتمر، سمعت أبي.\nخمستهم - أبان، وشيبان، وسعيد، وشعبة، وسليمان التميمي - عن قتادة، فذكره.","vol":"10","page":522},{"text":"الفصل الثاني: في ذكر أهل الجنة والنار، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-1790>الفرع الأول: في ذكر أهل الجنة</span>، وفيه عشرة أنواع\n<span data-type=\"title\" id=toc-1791>نوع أول</span>\n٨٠٧٣ - (خ م) سهل بن سعد - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن أهلَ الجنة ليَترَاءَونَ الغرف في الجنة، كما تراءون الكوكب في السماء» قال أبو حازم: فحدَّثْتُ بذلك النعمان بن أبي عَيَّاش، فقال: أشهَدُ لَسَمِعْتُ أبا سعيد الخدريَّ يُحدِّث به، ويزيد فيه: كما تراءون الكوكبَ الغارِبَ - وفي أخرى: الغابِر - في الأفق الشرقِّي ⦗٥٢٤⦘ والغربي. أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٣٦٦ و٣٦٧ في الرقاق، باب صفة الجنة والنار، ومسلم رقم (٢٨٣٠) في الجنة، باب ترائي أهل الجنة أهل الغرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٤٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن، والدارمي (٢٨٣٣ و٢٨٣٤) قال: أخبرنا مسلم بن إبراهيم، قال: حدثنا وهيب، والبخاري (٨/١٤٣) قال حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز. ومسلم (٨/١٤٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن يعني بن عبد الرحمن القاري، وفي (٨/١٤٥) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا المخزومي، قال: حدثنا وهيب.\nثلاثتهم - يعقوب، ووهيب، وعبد العزيز - عن أبي حازم. فذكره.","vol":"10","page":523},{"text":"٨٠٧٤ - (خ م) أبو سعيد الخدري - ﵁ - أن النبيَّ - ﷺ- قال: «إنَّ أهلَ الجنة ليتراءونَ أهل الغُرف من فوقهم، كما تتراءَوْنَ الكوكب الدُّرِّيَّ الغابر في الأفق من المشرق إلى المغرب (١)، لتفاضل ما بينهم، قالوا: يا رسول الله تلك منازل الأنبياء، لا يبلغها غيرهم؟ قال: بلى، والذي نفسي بيده، رجال آمَنُوا بالله وصدَّقوا المرسلين» أخرجه البخاري ومسلم (٢) .\n_________\n(١) في نسخ مسلم المطبوعة: أو المغرب.\n(٢) رواه البخاري ٦ / ٢٣٣ و٢٣٤ في بدء الخلق، باب صفة الجنة، ومسلم رقم (٢٨٣١) في الجنة، باب ترائي أهل الجنة أهل الغرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/١٤٥) قال:حدثنا عبد العزيز بن عبد الله،ومسلم. (٨/١٤٥) قال: حدثنا عبد الله بن جعفر بن يحيى بن خالد،قال:حدثنا معن (ح) وحدثني هارون بن سعيد الأيلى، قال: حدثنا عبد الله بن وهب.\nثلاثتهم - عبد العزيز، ومعن، وابن وهب - عن مالك بن أنس، عن صفوان بن سليم، عن عطاء بن يسار، فذكره.","vol":"10","page":524},{"text":"٨٠٧٥ - (ت) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «إنَّ أهلَ الجنة ليتراءَونَ في الغرفة كما تتراءَونَ الكوكبَ الشرقيَّ، أو الكوكبَ الغربيَّ، الغارب في الأفق - أو الطالِعِ - في تفاضل الدرجات، قالوا: يا رسول الله، تلك منازل الأنبياء، لا يبلغها غيرهم؟ قال: بلى، والذي نفسي بيده، رجال آمنوا بالله وصدَّقوا المرسلين» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٥٩) في الجنة، باب ما جاء في ترائي أهل الجنة في الغرف، ورواه أيضًا أحمد في \" المسند \"، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٥) قال: حدثنا أبو عامر وسريج. وفي (٢/٣٣٩) قال:حدثنا فزازة. والترمذي (٢٥٥٦) قال حدثنا سويد بن نصر. قال: أخبرنا عبد الله بن المبارك.\nأربعتهم - أبو عامر المقعدي،وسريح بن النعمان،وفزارة بن عمرو، وعبد الله بن المبارك - عن فليح بن سليمان بن هلال بن علي،عن عطاء بن يسار،فذكره.\nوقال الترمذي: هذا حديث حسن صحيح:","vol":"10","page":524},{"text":"<span data-type=\"title\" id=toc-1792>نوع ثان</span>\n٨٠٧٦ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «إن أوَّل زُمرَة يدخلون الجنة: على صُورِة القَمَرِ ليلةَ البدرِ، ثم الذين يلونهم على أشدِّ كوكب دُرِّيِّ في السماءِ إضاءة، لا يبولون، ولا يتغوَّطُون، ولا يتْفَلون، ولا يمتَخطُون، أمشاطُهُم الذهب، ورَشْحُهم المسك، ومجامِرُهم الألوَّةُ - الألنجوج عُود الطيب - أزواجهُم الحور العين، على خلْقِ رجُل واحد، على صورةِ أبيهم آدم سِتُّونَ ذِراعًا في السماء» .\nوفي رواية قال: قال رسولُ الله - ﷺ-: «أولُ زمرَة تَلِجَ الجنةَ صُوَرُهم على صورة القمر ليلةَ البدر، لا يبصُقُون فيها، ولا يمتخطون، ولا يتغوَّطُون، آنيتهم فيها الذَّهب، أمشاطهم من الذهب والفضة، ومجامرهم الألوَّة، ورَشحُهُم المِسْكُ، ولكلِّ واحد منهم زوجتان، يُرَى مخُ سوقهما من وراء اللحم من الحُسْنِ، لا اختلافَ بينهم ولا تباغُضَ، قُلُوبُهم قلب واحد، يسبِّحون الله بُكرة وعشِيًّا» أخرجه البخاري ومسلم.\nوللبخاري في رواية نحو الثانية وفيه «قُلُوبُهم على قلب رَجُل واحد» وفيه: «لا يسقمون ولا يمتخطون» وفيه: «وَوَقود مجامرهم الألُوَّة» قال أبو اليمان: يعني العودَ. ⦗٥٢٦⦘\nوفي أخرى: قال النبيُّ - ﷺ-: «أولُ زُمرة تدخل الجنة: على صورة القمر ليلةَ البدر، والذين على آثارِهم كأحسَنِ كوكبِ دُرَّيِّ في السماءِ إضاءة، قلوبُهم على قلب واحد، لا تباغُضَ بينهم، ولا تحاسُدَ، لكل امرئ زوجتان من الحور العين، يُرى مخُّ سوقِهنَّ من وراء العظم واللحم» .\nولمسلم: أن النبيَّ - ﷺ- قال: «أولُ زُمرة تدخل الجنة من أُمَّتي على صورة القمر ليلةَ البدرِ، ثم الذين يلونهم على أشدِّ نجم في السماء إضاءة، ثم هم بعد ذلك منازل» ثم ذكر نحو الأولى، وفيه قال ابن أبي شيبة: «على خُلُقِ رجل» وقال أبو كريب «على خَلْقِ رَجُل» .\nوفي أخرى من رواية محمد بن سيرين قال: «إما تفاخروا، وإما تذاكروا: الرجالُ أكثر في الجنة، أم النساء؟ فقال أبو هريرة: أوَ لم يقُل أبو القاسم - ﷺ-: إنَّ أولَ زُمرَة تدخل الجنة على صورة القمر ليلةَ البدرِ، والتي تليها على أضواء كوكب دُرِّيٍّ في السماء، لكل امرئ منهم زوجتان اثنتان، يُرَى مخ سُوقِهِما من وراء اللحم، وما في الجنة أعزبُ» .\nوفي رواية ابن عُيَيْنةَ: «اختَصَمَ الرجال والنساء: أيُّهم في الجنة أكثر؟ فسألوا أبا هريرة، فقال: قال أبو القاسم - ﷺ- ...» وذكر مثلَ ذلك. وأخرج الترمذي الرواية الثانية (١) .\n⦗٥٢٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الألوَّةُ) الألنجوج: من أسماء العود الذي يتبخر به، ومن أسمائه: الكباء.\n_________\n(١) رواه البخاري ٦ / ٢٣٢ في بدء الخلق، باب ما جاء في صفة الجنة، وفي الأنبياء، باب خلق آدم وذريته، ومسلم رقم (٢٨٣٤) في الجنة، باب أول زمرة تدخل الجنة على صورة القمر ليلة البدر، والترمذي رقم (٢٥٤٠) في صفة الجنة، باب ما جاء في صفة أهل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣١) قال: حدثنا محمد بن فضيل عن عمارة، وفي (٢/٢٥٣) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. ومسلم (٨/١٦٤) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب قالا: حدثنا أبو معاوية، عن الأعمش. وابن ماجة (٤٣٣٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبومعاوية، عن الأعمش.\nكلاهما - عمارة بن القعقاع، والأعمش - عن أبي صالح، فذكره.\nوعن أبي زرعة عن أبي هريرة ﵁ قال: قال رسول الله -ﷺ-: «إن أول زمرة يدخلون الجنة على صورة القمر ليلة البدر، ثم الذين يلونهم على أشد كوكب دري في السماء إضاءة لا يبولون» .\nأخرجه البخاري (٤/١٦٠) قال: حدثنا قتيبة بن سعيد. قال: حدثا جرير ومسلم (٨/١٤٦) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد الواحد، يعني بن زياد. (ح) وحدثنا قتيبة ين سعيد بن زهير بن حرب قالا: حدثنا جرير. وابن (٣٤٣٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن فضيل.\nثلاثتهم - جرير بن عبد الحميد، وعبد الواحد بن زياد، ومحمد بن فضيل.\nعن عمارة بن القعقاع، عن أبي زرعة، فذكرة.\nأخرجه الحميدي (١١١٠) قال: حدثنا سفيان. والبخاري (٤/١٤٣) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nكلاهما - سفيان بن عيينه، وشعيب بن أبي حمزة - قالا: حدثنا أبو الزناد عن الأعرج، فذكره.\n* رواية سفيان مختصرة: على: «أهل الجنة أمشاطهم الذهب، ومجامرهم الألوة» . قال الحميدي: الألوة، والعود.\nوبلفظ: «إن أول زمر تدخل الجنة على صورة القمر ليلة اللبدر، والتي تليها على أضواء كوكب دري في السماء، لكل امرئ منهم زوجتان اثنتان يرى مخ سوقهما من ورا اللحم، وما من الجنة أعزب» .\nأخرجه الحميدي (١١٤٣) قال: حدثنا سفيان. قال: حدثنا أيوب السختاني. وأحمد (٢/٢٣٠) قال: حدثنا إسماعيل. قال: حدثنا أيوب. وفي (٢/٣٤٥) قال: حدثناعفان، قال: حدثنا حماد بن سلمة. قال: أخبرنا يونس. وفي (٢/٢٤٠و٤٢٢) قال: حدثنا حسن بن موسى. قال: حدثنا حماد بن سلمة، عن بن يونس بن عبيد. وفي (٢/٥٠٧) قال: حدثنا يزيد. قال: أخبرنا هشام، والدارمي (٢٨٣٥) قال: أخبرنا محمد بن المنهال. قال: حدثنا يزيد بن زريع. قال: حدثنا هشام القردوسي. ومسلم (٨/١٤٥و ١٤٦) قال: حدثني عمرو الناقد ويعقوب بن إبراهيم الدورقي. جمعيا عن ابن علية. واللفظ ليعقوب - قال: حدثنا إسمايلي بن عليه. قال أخبرنا أيوب. (ح) وحدثنا بن أبي عمر. قال: حدثنا سفيان عن أيوب.\nثلاثتهم - أيوب السختياني، ويونس بن عبيد، وهشام بن حسان القردوسي - عن محمد بن سيرين، فذكره.\n* رواية عفان مختصرة على: «للرجل من أهل الجنة زوجتان من حور العين، على كل واحدة سبعون حلة، يرى مخ ساقيها من وراء الثياب» .\n* رواية يزيد بن زريع مختصرة على: «مافي الجنة أحد إلا له زوجتان، إنه يرى مخ ساقها من وراء سببعين حله، ما فيها من عزب.»\n* أثبتنا لفظ الرواية لمسلم.\nوبلفظ: «أول زمرة تلج الجنة صورتهم على صورة على صورة القمر ليلة البدر، لا يبصقون فيها، ولا يمتتخطون، ولا يتغوطون، آنيتهم فيها الذهب» .\nأخرجه أحمد (٢/٣١٦) قال: حدثنا عبد الرزاق بن همام. والبخاري (٤/١٤٣) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. ومسلم (٨/١٤٧) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق والترمذي (٢٥٣٧) قال حدثنا سويد بن نصر. قال: أخبرنا عبد الله بن المبارك.\nكلاهما - عبد الرزاق بن همام، وعبد الله بن المبارك - عن معمر عن همام بن منبه، فذكروه.","vol":"10","page":525},{"text":"٨٠٧٧ - (ت) أبو سعيد الخدري - ﵁ - أن النبيَّ - ﷺ- قال: «إنَّ أولَ زُمرَة يدخلون الجنة يوم القيامة: على مثل ضوءِ القمر ليلةَ البدرِ، والزمرة الثانية: على مثلِ أحسن كوكب درِّيٍّ في السماء، لكل امرئ منهم زوجتان، على كل زوجة سبعون حلَّة، يفرى مخ ساقها من ورائها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٣٧) في صفة الجنة، باب في صفة أهل الجنة، وهو حديث حسن، يشهد له الذي قبله، وقال الترمذي: هذا حديث حسن صحيح، وأورده المنذري بنحوه في \" الترغيب والترهيب \" من رواية الطبراني عن عبد الله بن مسعود، وقال في آخره: رواه الطبراني بإسناد صحيح، والبيهقي بإسناد حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/١٦) قال: حدثنا يحيى بن آدم،قال:حدثنا فضيل والترمذي (٢٥٢٢) قال:حدثنا العباس الدوري. قال:حدثنا عبيد الله بن موسى،قال: أخبرنا شيبان، عن فراس وفي (٢٥٣٥) قال:حدثنا سفيان بن وكيع. قال:حدثنا أبي. عن فضيل بن مرزوق.\nكلاهما - فضيل، وفراس - عن عطية، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح، وعن الرواية الثاني: هذا حديث حسن،وهي رواية الباب.","vol":"10","page":527},{"text":"٨٠٧٨ - (م د) جابر بن عبد الله - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّ أهلَ الجنة يأكلون فيها ويشربون، ولا يتفلون، ولا يبولون، ولا يتغوَّطون، ولا يتمخطون، قالوا: فما بالُ الطعام؟ قال: جُشاءُ ورشْح كرشح المسك، يُلهمون التسبيح والتحميد، كما يُلهَمون النَّفَس» .\nوفي رواية بدل «التحميد» «الحمد» وفي أخرى «التكبير» أخرجه مسلم، وأخرج أبو داود منه «إن أهل الجنة يأكلون ويشربون» لم يزد (١) .\n_________\n(١) رواه مسلم رقم (٢٨٣٥) في صفة الجنة، باب في صفات الجنة وأهلها، وأبو داود رقم (٤٧٤١) في السنة، باب في الشفاعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٦) قال:حدثنا أبو معاوية. وفي (٣/٣٦٤) قال: حدثنا عفان، قال: حدثنا عبد الواحد وعبد بن أحمد (١٠٣٠) قال:حدثنا قبيصة بن عقبة،قال:حدثنا سفيان ومسلم (٨/١٤٧) قال حدثنا عثمان بن أبي شيبة إسحاق بن إبراهيم، عن جرير (ح) وحدثنا أبو بكر بن أبي شيبة. وأبو كريب،قالا: حدثنا أبو معاوية،وأبو داود (٤٧٤١) قال حدثنا عثمان بن أبي شيبة، قال:حدثنا جرير.\nأربعتهم- أبو معاوية، وعبد الواحد، وسفيان،وجرير - عن الأعمش، عن أبي سفيان، فذكره.\nوبلفظ: «يأكل أهل الجنة فهيا ويشربون ولا يتغوطون، ولا يمتخطون ولا يبولون، ولكن طعامهم ذلك جشاء كرشح المسك، يلهمون التسبيح والحمد، كما يلهمون النفس» .\n١- أخرجه أحم د (٣/٣٤٩) قال:حدثنا موسى. قال: أخبرنا ابن لهيعة.\n٢- وأخرجه أحمد (٣/٣٨٤) قال:حدثنا روح،الدارمي (٢٨٣٠) قال: أخبرنا أبو عاصم. ومسلم (٨/١٤٧) قال:حدثني الحسن بن علي الحلواني،وحجاج بن الشاعر، كلاهما عن أبي عاصم. وفي (٨/١٤٨) قال:حدثني سعيد بن يحيى الأموى،قال:حدثني أبي.\nثلاثتهم - روح، أبو عاصم، ويحيى بن الأموى - عن بن جريج.\nكلاهما - ابن لهيعة، ابن جريج - عن أبي الزبير،فذكره.","vol":"10","page":527},{"text":"<span data-type=\"title\" id=toc-1793>نوع ثالث</span>\n٨٠٧٩ - (ت) أبو سعيد الخدري - ﵁ - قال: قال ⦗٥٢٨⦘ رسولُ الله - ﷺ-: «مَن ماتَ مِنّ أهل الجنة من صغير أو كبير، يدخلون الجنة [يُرَدُّون] بني ثلاثين في الجنة، لا يزيدون عليها أبدًا، وكذا أهل النار» .\nوبهذا الإسناد عن النبي - ﷺ- قال: «إنَّ عليهم التيجانَ، إن أدنى لؤلؤة منها لتُضيءُ ما بين المشرق والمغرب» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٦٥) في صفة الجنة، باب ما جاء لأدنى أهل الجنة من الكرامة، وإسناده ضعيف، ولكن جملة \" يردون بني ثلاثين في الجنة \" لها شواهد، منها الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٥٦٢) قال: حدثنا سويد. قال: أخبرنا عبد الله بن، قال: أخبر رشدين بن سعد، قال: حدثني عمرو بن الحارث، عن دراج، عن أبي الهيثم، فذكره.\nوقال: هذا حديث غريب لا نعرفه إلا من حديث رشدين.","vol":"10","page":527},{"text":"٨٠٨٠ - (ت) معاذ بن جبل - ﵁ - أن رسول الله - ﷺ- قال: «يدخل أهلُ الجنة جُرْدًا مُردًا مُكَحَّلين، أبناء ثلاثين، أو ثلاث وثلاثين سنة» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جردًا) الجُرْد: جمع أجرد، وهو الذي لا شعر عليه.\n_________\n(١) رقم (٢٥٤٨) في صفة الجنة، باب ما جاء في سن أهل الجنة، وهو حديث حسن بشواهده، منها الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٤٣) والترمذي (٢٥٤٥ قال:حدثنا أبو هريرة محمد بن فراس البصري.\nكلاهما - أحمد، وأبو هريرة - عن أبي داود سليمان بن داود،قال:حدثنا عمران أبو العوام، عن قتادة، عن شهر بن حوشب، عن عبد الرحمن بن غنم، فذكره.\n* أخرجه أحمد (٥/٢٣٢) قال:حدثنا يونس، في تفسير شيبان. وفي (٥/٢٣٩) قال:حدثنا عبد الوهاب بن عطاء الخفاف العجلي،عن سعيد.\nكلاهما - شيبان،وسعيد بن أبي عروبة - عن قتادة، عن شهر بن حوشب. عن معاذ بن فذكره.\nليس فيه عبد الرحمن بن غنم.\nوقال الترمذي هذا حديث حسن غريب، بوبض أصحاب قتادة روواه هذا عن قتادة مرسلا ولم يسندره.","vol":"10","page":528},{"text":"٨٠٨١ - (ت) أبو هريرة - ﵁ - قال: قال النبي - ﷺ-: «أهل الجنة جُرْد، مرد، كَحْلَى، لا يَفْنى شبابُهم، ولا تَبلى ثيابهم» . أخرجه الترمذي (١) .\n⦗٥٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كَحْلَى) إن صحت الرواية بكحلى، فهو جمع كحيل، مثل قتيل وقتلى، والكحيل: الذي تبين أجفانه كأنها مكحولة من غير كحل.\n_________\n(١) رقم (٢٥٤٢) في صفة الجنة، باب ما جاء في صفة ثياب أهل الجنة، وهو حديث حسن بشواهده، منها الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢٨٢٩) قال: أخبرنا محمد بن يزيد الرفاعي الترمذي (٢٥٣٩) قال: حدثنا محمد بن بشار وأبو هشام الرفاعي.\nكلاهما - محمد بن يزيد أبو هشام بن الرفاعي، ومحمد بن بشار - قالا: حدثنا معاذ بن هشام، عن أبيه، عن عامر الأحول، عن شهر بن حوشب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.\nقلت: في سنده شهر بن حوشب.","vol":"10","page":528},{"text":"<span data-type=\"title\" id=toc-1794>نوع رابع</span>\n٨٠٨٢ - (ت) أبو رزين [العقيلي]- ﵁ - أن رسول الله - ﷺ- قال: «لا يكون لأهل الجنة ولد» أخرجه الترمذي (١) .\n_________\n(١) أخرجه الترمذي عقب الحديث الذي قبله رقم (٢٥٦٦) في صفة الجنة، باب ما جاء لأدنى أهل الجنة منزلة، من غير سند، فقال: قال محمد - يعني البخاري صاحب الصحيح - وقد روي عن أبي رزين العقيلي عن النبي ﷺ أن أهل الجنة لا يكون لهم فيها ولد، وقد روى أحمد في \" المسند \" ٤ / ١٤ عن أبي رزين العقيلي حديثًا طويلًا فيه: الصالحات للصالحين تلذونهن مثل لذاتكم في الدنيا، ويلذذن بكم، غير أن لا توالد \"، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه الترمذي تعليقا عقب الحديث (٢٥٦٣) قال:وقال محمد، فذكره.","vol":"10","page":529},{"text":"٨٠٨٣ - (ت) أبو سعيد الخدري - ﵁ - أن رسول الله - ﷺ- قال: «إن المؤمن إذا اشتهى الولد في الجنة، كان حملُه ووضعُهُ وسِنُّهُ في ساعة واحدة كما يشتهي» أخرجه الترمذي (١)، وقال: قال إسحاق بن إبراهيم في حديث النبي - ﷺ-: «إذا اشتهى المؤمن الولد في الجنة كان في ساعة كما يشتهي، ولكن لا يشتهي» (٢) .\n_________\n(١) رقم (٢٥٦٦) في صفة الجنة، باب ما جاء ما لأدنى أهل الجنة من الكرامة، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب، ورواه أيضًا أحمد وابن ماجة وابن حبان والدارمي وغيرهم.\n(٢) قال الترمذي: قال محمد - يعني البخاري - قال إسحاق بن إبراهيم ... الخ، وهذا ليس من الحديث، وظاهر قوله: \" ولكن لا يشتهي \" مخالف لقوله في الحديث \" كما يشتهي \" والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٩و٨٠) قال:حدثنا علي بن عبد الله،والدارمي (٢٨٣٧) قال: أخبرنا ابن يزيد بن القروايري. وابن ماجة (٤٣٣٨) قال:حدثنا محمد بن بشار. الترمذي (٢٥٦٣) قال:حدثنا بندار.\nثلاتهم- علي -والقواريري،وابن بشار بندار - عن معاذ بن هشام، قال:حدثني أبي، عن عامر الأحول.\n٢- وأخرجه عبد بن حميد (٩٣٩) قال:حدثنا قبيصة،قال:حدثا سفيان،عن أبان بن أبي عياش.\nكلاهعما - عامر، وأبان - عن أبي الصديق، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"10","page":529},{"text":"٨٠٨٤ - (ت) أنس بن مالك - ﵁ - أن النبيَّ - ﷺ- قال: «يُعْطى المؤمن في الجنة قوة كذا وكذا من الجماع، قيل: يا رسول الله أو يُطيق ذلك؟ قال: يعطَى قوةَ مائة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٣٩) في صفة الجنة، باب ما جاء في صفة جماع أهل الجنة، وإسناده حسن، ورواه الدارمي بإسناد صحيح من حديث زيد بن أرقم ٢ / ٣٣٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه الترمذي (٢٥٣٦) قال:حدثنا محمد بن بشار ومحمد بن غيلان قالا:حدثنا أبو داود الطياليس، عن عمران القطان، عن قتادة، فذكره.\nوقال الترمذي:هذا حديث صحيح غريب لا نعرفه من حديث قتادة عن أنس إلا من حديث عمران القطان،","vol":"10","page":530},{"text":"<span data-type=\"title\" id=toc-1795>نوع خامس</span>\n٨٠٨٥ - (م) أنس وأبو هريرة - ﵄ - أنَّ رسول الله - ﷺ- قال: «من يدخل الجنةَ ينعمُ، ولا يبْأسُ، ولا تَبْلَى ثيابُهُ، ولا يَفنى شبابُه» .\nقال الحميديُّ: أخرجه أبو مسعود الدمشقي، وخلفٌ الواسطي، لمسلم عن أنس، والذي رأيناه في كتاب مسلم عن أبي هريرة، قلتُ: وكذا وجدته في كتاب مسلم عن أبي هريرة (١) .\n_________\n(١) رواه مسلم رقم (٢٨٣٦) في الجنة، باب في دوام نعيم أهل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٦٩) قال حدثنا يحيى بن إسحاق. وفي (٢/٤٠٧ و٤١٦) قال: حدثنا عفان. وفي (٢/٤٦٢) قال حدثنا عبد الرحمن. والدارمي (٢٨٢٢) قال:حدثنا حجاج بن منهال. ومسلم (٨/١٤٨) قال:حدثني زهير بن حرب. قال:حدثنا عبد الرحمن بن مهدي.\nأربعتهم - يحيى، وعفان،وعبد الرحمن بن مهدي، وحجاج - عن حماد بن سلمة، عن ثابت، عن أبي رافع، فذكره.\n* في رواية عفان: «عن أبي هريرة، عن النبي -ﷺ-. فيما يحسب حماد» .","vol":"10","page":530},{"text":"٨٠٨٦ - (م ت) أبو سعيد الخدري، وأبو هريرة - ﵄ - «أنَّ رسولَ الله - ﷺ- قال: إذا دخل أهلُ الجنة، ينادي مُنَادٍ: إنَّ لكم أن تَحيَوْا فلا تموتوا أبدًا، وإنَّ لكم أن تصِحوا فلا تسْقمُوا أبدًا، وإنَّ لكم أن تَشِبُّوا فلا تهرَمُوا أبدًا، وإنَّ لكم أن تَنْعَمُوا فلا تبأسوا - وفي رواية: تبتئسوا - فذلك قوله ﷿: ﴿ونُودُوا أنْ تِلكم الجنةُ أورثتموها بما كنتم ⦗٥٣١⦘ تعملونَ﴾ [الأعراف: ٤٣]» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٨٣٧) في الجنة، باب في دوام نعيم أهل الجنة، والترمذي رقم (٣٢٤١) في التفسير، باب ومن سورة الزمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٣١٩ و٣/٣٩) . والدارمي (٢٨٢٧) قال: أخبرنا عبيد بن عيس. والنسائي في الكبرى تحفة الأشرا (٣٩٦٣) عن أبي حاتم محمد بن إدريس، عن عبيد بن يعيش.\nكلاها- أحمد، وعبيد - قالا: حدثنا يحيى بن آدم، عن حمزة بن حبيب الزيات.\n٠٢-وأخرجه أحمد (٣/٩٥) . وعبد بن حميد (٩٤٢) . ومسلم (٨/١٤٨) قال: حدثنا إسحاق بن إبراهيم وعبد بن حميد. والترمذي (٣٢٤٦) قال: حدثنا محمود بن غيلان، غير واحد.\nجميعهم - أحمد، وعبد، وإسحاق، وابن غيلان- عن عبد الرزاق، قال: قال الثوري.\nكلاهما - حمزة، والثوري - عن أبي إسحاق، أن الأغر حدثه، فذكره.","vol":"10","page":530},{"text":"<span data-type=\"title\" id=toc-1796>نوع سادس</span>\n٨٠٨٧ - (خ م) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ- «تكون الأرض يوم القيامةُ خُبْزة واحدة، يتكفَّؤها الجبَّارُ بيده كما يتكفَّؤ أحدُكم خبزتَه في السَّفَر، نُزُلًا لأهل الجنَّة، فأتى رجل من اليهود فقال: بارك الرحمن عليك يا أبا القاسم، ألا أخبركَ بنُزُلِ أهل الجنة يوم القيامة؟ قال: بلى، قال: تكونُ الأرضُ خُبزة واحدة كما قال النَّبي - ﷺ- فنظر النبيُّ - ﷺ- إلينا، ثم ضَحِكَ حتى بَدَتْ نواجذه، ثم قال: ألا أخبِرُكَ بإدامهم؟ قال: بلى، قال: إدامُهم بالامٌ ونون، قالوا: وما هذا؟ قال: ثور ونُون، يأكل من زَائدة كبدِهما سبعون ألفًا» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتكفَّؤها الجبار) الجبَّار: اسم من أسماء الله ﷿، ويتكفَّؤُها أي: يُقَلِّبها ويُميلها، من قولك: كفأت الإناء: إذا قلبته وكببته. ⦗٥٣٢⦘\n(نُزُلا) النُّزُل: ما يُعدُّ للضيف من الطعام والشراب.\n(بالام) قد جاء في متن الحدث أنه الثور، ولعلّ اللفظة عبرانية، و«النون»: الحوت، وهو عربي.\n_________\n(١) رواه البخاري ١١ / ٣٢١ و٣٢٢ في الرقاق، باب يقبض الله الأرض يوم القيامة، ومسلم رقم (٢٧٩٢) في صفات المنافقين، باب نزل أهل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه عبد بن حميد (٩٦٢) قال: حدثني إبراهيم بن الأشعث، قال: حدثنا محمد بن فضيل بن عياض، والبخاري (٨/١٣٥) قال: حدثنا يحيى بن بكير، ومسلم (٨/١٢٨) قال: حدثنا عبد الملك بن شعيب بن الليث، قال: حدثني أبي.\nثلاثتهم - محمد بن الفضيل، ويحيى بن بكير، وشعيب - عن ليث بن سعد، قال: حدثني خالد بن يزيد، عن سعيد بن أبي هلال، عن زيد بن أسلم، عن عطا بن يسار، فذكره.","vol":"10","page":531},{"text":"<span data-type=\"title\" id=toc-1797>نوع سابع</span>\n٨٠٨٨ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «أدنى أهل الجنة: الذي له ثمانون ألفَ خادم، واثنتان وسبعون زوجة، وتُنْصبُ له قُبَّة من لؤلؤ وزَبَرْجد وياقوت، كما بيْنَ الجابية إلى صنعاءَ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٦٥) في صفة الجنة، باب ما جاء ما لأدنى أهل الجنة من الكرامة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٣/٧٥) قال:حدثنا حسن،قال:حدثنا ابن لهيعة والترمذي (٢٥٦٢) قال:حدثنا سويد، قال: أخبرنا عبد الله، قال: أخبرنا رشدين بن سعد،قال:حدثني عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو - عن دارج، عن أبي الهيثم، فذكره.","vol":"10","page":532},{"text":"٨٠٨٩ - (م) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن أدنى مقْعَدِ أحدِكُمْ من الجنة، مَنْ يقول له (١): تمنَّ فيتمنَّى، ويتمنَّى، فيقول له: هل تمنيتَ؟ فيقول: نعم، فيقول له: فإنَّ لك ما تمنَّيتَ ومثلَه مَعَه» أخرجه مسلم (٢) .\n_________\n(١) في نسخ مسلم المطبوعة: أن يقول له.\n(٢) رقم (١٨٢) في الإيمان، باب معرفة طريق الرؤية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٥) .ومسلم (١/١١٤) قال:حدثنا محمد بن رافع.\nكلاهما - أحمد بن حنبل، ومحمد بن رافع - عن عبد الرزاق بن همام، قال: أخبرنا معمر، عن همام بن منبه،فذكره.","vol":"10","page":532},{"text":"٨٠٩٠ - (ت) عبد الله بن عمر - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «إن أدنى أهلِ الجنةِ منزلة: لَمَنْ ينظر إلى جنانه وأزواجه ⦗٥٣٣⦘ ونعيمهِ وخدمهِ وسُرُرِهِ مسيرةَ ألف سنة، وأكرمُهم على الله: مَن ينظر إلى وجهه غُدْوة وعَشِيَّة، ثم قرأ رسولُ الله - ﷺ-: ﴿وُجُوهٌ يَومَئِذٍ نَاضِرةٌ. إلى ربها نَاظِرةٌ﴾ [القيامة: ٢٢، ٢٣]» أخرجه الترمذي، وقال: قد رُوي عن ابن عمر (١)، ولم يرفعه (٢) .\n_________\n(١) في المطبوع: عن عمر، وهو خطأ.\n(٢) رواه الترمذي رقم (٢٥٥٦) في صفة الجنة، باب رقم (١٧)، ورقم (٣٣٢٧) في التفسير، باب ومن سورة القيامة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٢/١٣) (٤٦٢٣) قال: حدثنا أبو معاوية، قال: حدثنا عبد الملك بن أبجر. وفي (٢/٦٤) (٥٣١٧) قال: حدثنا حسين بن محدم، قال: حدثنا إسرائيل. وعبد بن حميد (٨١٩) قال: أخبرني شبابة بن سوار، قال: حدثنا إسرائيل بن يونس. والترمذي (٢٥٥٣ و٣٣٣٠) قال: حدثنا عبد بن حميد، قال: أخبرني شبابة عن إسرائيل.\nكلاهما - عبد الملك بن أبجر، إسرائيل - عن ثوير بن أبي فاختة، فذكره.\n* قال الترمذي: روى الأشجعي عن سفيان عن ثوير، عن مجاهد، عن ابن عمر قوله ولم يرفعه، وما نعلم أحدا ذكر فيه عن مجاهد غير الثوري.","vol":"10","page":532},{"text":"٨٠٩١ - () أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «إن أدنى أهل الجنة منزلة: مَنْ ينظر في ملكه ألف عام - وفي رواية ألفي عام - يرى أقصاه كما يرى أدناه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع جعله مع الحديث الذي قبله حديثًا واحدًا وقال في آخره: أخرجه الترمذي، وهو خطأ، وهذا الحديث بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم نقف عليه، وفي المطبوع كانا حدثنا واحدا، وهو خطأ.","vol":"10","page":533},{"text":"٨٠٩٢ - (م ت) المغيرة بن شعبة - ﵁ - يرفعه إلى النبيِّ - ﷺ- قال: سأل موسى ﵇ ربَّه: ما أدنَى أهل الجنة منزلة؟ قال: هو رجل يجيء بعد ما أُدْخِلَ أهل الجنة الجنةَ، فيقال له: ادخُل الجنة، فيقول: أي ربِّ، كيف وقد نزلَ الناسُ منازلَهم، وأخذوا أخَذاتِهِم؟ فيقال له: أَما ترضى أن يكون لك مثلُ مُلْكِ مَلِكٍ من ملوك الدنيا؟ فيقول: رضيتُ ربِّ، فيقول: لك ذلك ومثلهُ ومثلهُ ومثلهُ ومثلهُ، فقال في الخامسة: رضيتُ ربِّ، فيقول: ⦗٥٣٤⦘ هذا لك وعشرة أمثاله: «ولك ما اشتهت نَفْسُكَ، ولذَّتْ عينُكَ، فيقول: رضيتُ ربِّ، قال ربِّ: فأعلاهم منزلة؟ قال: أولئك الذين أردتُ، غرَستُ كرامتَهم بيدي، وختمتُ عليها، فلم ترَ عين، ولم تسْمع أذُن، ولم يخطُرْ على قلْبِ بشر، قال: ومصْدَاقُهُ في كتاب الله ﷿ ﴿فلا تعْلم نَفْسٌ ما أُخفيَ لهم من قُرَّةِ أَعْينٍ ...﴾ الآية [السجدة: ١٧]» . ومن الرواة من قال عن المغيرة: إن موسى ﵇، ولم يسنده. أخرجه مسلم، وأخرجه الترمذي إلى قوله: «فيقول: رضيتُ ربِّ» في الثالثة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَخَذاتِهم) أخذ الناسُ أخذاتِهم، أي: نزلوا منازلَهم المختصة بهم، زاد الحميدي في غريبه: واستَوْفَوا مراتبهم، والإخَاذة: الأرض يأخذها الرجل لنفسه يحوزها، قاله ابن فارس.\n_________\n(١) رواه مسلم رقم (١٨٩) في الإيمان، باب أدنى أهل الجنة منزلة فيها، والترمذي رقم (٣١٩٦) في التفسير، باب ومن سورة السجدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه الحميدي (٧٦١) . ومسلم (١/١٢٠و ١٢١) قال: حدثنا سعيد بن عمرو الأشعثي. (ح) وحدثنا ابن عمر (ح) وحدثني بشر بن الحكم، الترمذي (٣١٩٨) قال: حدثنا ابن أبي عمر.\nأربعتهم - الحميدي، والأشعثي، وابن أبي عمر، وبشر - قالوا: حدثنا سفيان بن عيينة، قال: حدثنا مطرف بن طريف، وعبد الملك بن سعيد بن أبجر.\n٢-وأخرجه مسلم (١/١٢١) قال: حدثنا أبو كريب، قال: حدثنا عبيد الله الأشجعي، عن عبد الملك بن أبجر.\nكلاهما - مطرف، وعبد الملك - سمعا الشعبي، فذكره.\n* في رواية الأشعبي، قال: الشعبي: سمعت المغيره بن شعبة رواية إن شاء الله.\n* وفي رواية بشر بن الحكم: قال سفيان: رفع أحدهما أراه بن أبجر.\n* وفي روايحة عبيد الله الأشجعي: عن المغيرة: «أن موسى سأل ربه....فذكره» .","vol":"10","page":533},{"text":"<span data-type=\"title\" id=toc-1798>نوع ثامن</span>\n٨٠٩٣ - (خ م ت) أبو سعيد الخدري - ﵁ - أن رسولَ الله - ﷺ- قال: «إن الله ﷿ يقول لأهل الجنة: يا أهلَ الجنة، فيقولون: لبَّيْكَ ربَّنا وسَعدَيك، والخيرُ في يديك، فيقول: هل رضيتم؟ فيقولون: وما لنا لا نرضى يا ربَّنا وقد أعطيتَنا ما لم تُعْطِ أحدًا مِنْ خَلْقِكَ؟ فيقول: ⦗٥٣٥⦘ ألا أعطيكم أفضلَ من ذلك؟ فيقولون: وأيُّ شيء أفضل؟ فيقول: أُحلُّ عليكم رضواني، فلا أسخطُ عليكم بعده أبدًا» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ١١ / ٣٦٣ و٣٦٤ في الرقاق، باب صفة الجنة والنار، وفي التوحيد، باب كلام الرب مع أهل الجنة، ومسلم رقم (٢٨٢٩) في صفة الجنة، باب إحلال الرضوان على أهل الجنة، والترمذي رقم (٢٥٥٨) في صفة الجنة، باب رقم (١٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه أحمد (٣/٨٨) قال: حدثنا علي بن إسحاق. والبخاري (٨/١٤٢) قال: حدثنا معاذ بن أسد. ومسلم (٨/١٤٤) قال: حدثنا محمد بن عبد الرحمن بن سهم. والترمذي (٢٥٥٥) قال حدثنا سويد بن نصر، النسائي في الكبرى تحفة الأشراف (٤١٦٢) عن عمرو بن يحيى بن الحارث، عن أبي صالح سلمويه.\nخمستهم - علي، ومعاذ، ومحمد بن عبد الرحمن - وسويد وسلمويه - عن عبد الله بن المبارك.\n٢- وأخرجه البخاري (٩/١٨٤) قال: حدثنا يحيى بن سليمان. ومسلم (٨/١٤٤) قال: حدثني هارون بن سعيد الأيلى.\nكلاهما - يحيى، وهارون - عن عبد الله بن وهب.\nكلاما - ابن المبارك، وابن وهب - قالا: أخبرنا مالك بن أنس، عن زيد بن أسلم، عن عطاء بن يسار، فذكره.","vol":"10","page":534},{"text":"<span data-type=\"title\" id=toc-1799>نوع تاسع</span>\n٨٠٩٤ - (ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «عرِضَ عليَّ أولُ ثلاثة يدخلون الجنة: شهيد، وعفيف متعفِّف، وعبْدٌ أحسَنَ عِبادَة الله ونصَح لمواليه» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٦٤٢) في فضائل الجهاد، باب ما جاء في ثواب الشهداء، ورواه أيضًا أحمد في \" المسند \" ٢ / ٤٢٥، والحاكم في \" المستدرك \"، والبيهقي في \" السنن \" وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٢٥) قال:حدثنا إسماعيل بن إبراهيم. قال:حدثنا هشام الدستوائي. وفي (٢/٤٧٩) قال حدثناوكيع،عن علي بن مبارك. وعبد بن حميد (١٤٤٦) قال:حدثنا مسلم بن إبراهيم. قال: حدثنا حميد بن مهران. والترمذي (١٦٤٢) قال:حدثنا محمد بن بشار. قال:حدثنا عثمان بن عمر. قال أخبرنا علي بن المبارك. وابن خزيمة (٢٢٤٩) قال:حدثنا أبو موسى محمد بن المثنى. قال:حدثنا معاذ بن هشام. قال:حدثني أبي.\nثلاثتهم - هشام الدستوائي،وعلي بن المبارك،وحميد بن مهران - عن يحيى بن أبي كثير،عن عامر العقيلي، عن أبيه، فذكره.","vol":"10","page":535},{"text":"٨٠٩٥ - (خ م) حارثة بن وهب - ﵁ - قال: قال رسولُ الله - ﷺ-: «ألا أخبرُكم بأهل الجنة؟ قالوا: بلى، قال: كلُّ ضعيف متضَعِّف لو أقْسمَ على الله لأبرَّه» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٨ / ٥٠٧ في تفسير سورة (ن)، باب قوله تعالى: ﴿عتل بعد ذلك زنيم﴾، وفي الأدب، باب الكبر، وفي الأيمان، باب قوله تعالى: ﴿وأقسموا بالله جهد أيمانهم﴾، ومسلم رقم (٢٨٥٣) في صفة الجنة، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء، ورواه أيضًا الترمذي رقم (٢٦٠٨) في صفة جهنم، باب رقم (١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٠٦) قال:حدثنا وكيع وفيه (٤/٣٠٦) قال:حدثنا عبد الرحمن بن مهدي. وفي (٤/٣٠٦) قال:حدثنا أبو نعيم،وعبد بن حميد (٤٧٧) قال:حدثنا أبو نعيم والبخاري (٦/١٩٨) قال:حدثنا أبو نعيم،قال وفي (٨/٢٤) قال حدثنا محمد بن كثير. ومسلم (٨/١٥٤) قال: حدثنا محمد بن عبد الله بن نمير، قال:حدثنا وكيع. وابن ماجة (٤١١٦) قال حدثنا محمد بن بشار،قال:حدثنا عبد الرحمن بن مهدي. والترمذي (٢٦٥) قال:حدثنا محمود بن غيلان،قال:حدثنا أبو نعيم.\nأربعتهم - وكيع،وعبد الرحمن، وأبو نعيم،ومحمد -عن سفيان.\n٢- وأخرجه البخاري (٨/١٦٧) ومسلم (٨/١٥٤) قالا:حدثنا محمد بن المثنى،قال حدثني غندر وفي (٨/١٥٤) قال مسلم: حدثنا عبيد الله بن معاد العنبري،قال:حدثنا أبي. والنسائي في الكبرى تحفة الأشراف (٣٢٨٥) عن محمد بن المثنى، عن غندر.\nكلاهما - غندر، ومعاذ - قالا:حدثنا شعبة.","vol":"10","page":535},{"text":"٨٠٩٦ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «يدخل الجنةَ أقوام أفئدتهم مثلُ أفئدة الطير» أخرجه مسلم (١) .\nوزاد رزين في رواية: «وأكثر أهل الجنة البُلْهُ» (٢) .\nوفي رواية: «كلُّ نُوْمة» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نُومة) رجل نُومَةٌ بضم النون وسكون الواو: لا يؤبه له، خاملٌ لا يعرف الشرّ وأهله، وفي حديث ابن عباس أنه قال لعلي ﵁: «ما النومة؟ فقال: الذي سكت في الفتنة فلا يبدو منه شيء، فأما النُّوَمة - بفتح الواو - فهو الكثير النوم» (٤) .\n_________\n(١) رقم (٢٨٤٠) في صفة الجنة، باب يدخل الجنة أقوام أفئدتهم مثل أفئدة الطير.\n(٢) رواه البزار في \" مسنده \" عن أنس بن مالك ﵁، وهو حديث ضعيف.\n(٣) هذه الرواية لم نجدها بهذا اللفظ.\n(٤) انظر \" لسان العرب \" مادة \" نوم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣١) .ومسلم (٩/١٤٩) قال:حدثنا حجاج بن الشاعر.\nكلاهما - أحمد بن حنبل، وحجاج بن الشاعر - عن أبي النضر، هاشم بن القاسم الليثي،قال:حدثنا إبراهيم بن سعد،قال:حدثنا أبي، عن أبي سلمة، فذكره.\n* أخرجه أحمد (٢/٣٣١) قال حدثنا يعقوب. قال:حدثني أبي،عن أبيه،عن أبي سلمة. قال:قال رسول الله -ﷺ-: قال عبد الله أحمد بن حنبل: وهو الصواب، يعني لم يذكر أبا هريرة.","vol":"10","page":536},{"text":"٨٠٩٧ - (د) حارثة بن وهب - ﵁ - قال: قال رسولُ الله - ﷺ- «لاَ يْدخُلُ الجنة الجَوَّاظ، ولا الجَعْظَرِيُّ، قال: والجَوَّاظ: الغليظ الفظُّ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجَوَّاظ): المنوع، وقيل: السمين المختال في مشيته، وقيل: القصير البطين. ⦗٥٣٧⦘\n(الجعظريُّ): الفظُّ الغليظ.\n_________\n(١) رقم (٤٨٠١) في الأدب، باب في حسن الخلق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٤٨٠) قال: حدثني بن أبي شيبة. وأبو داود (٤٨٠١) قال: حدثنا أبو بكر، وعثمان ابنا أبي شيبة، قالا: حدثنا وكيع، عن سفيان، عن معبد بن خالد، فذكره.","vol":"10","page":536},{"text":"<span data-type=\"title\" id=toc-1800>نوع عاشر</span>\n٨٠٩٨ - (خ) أبو هريرة - ﵁ - أن النبيَّ - ﷺ-: «كان يتحدَّث - وعنده رَجُل من أهل البادية - أنَّ رَجُلًا استأذن ربّه في الزرع، فقال: ألستَ فيما شئتَ؟ يقول: بلى، ولكن أُحِبُّ ذلك، فيؤذَن له، فيبذُر، فيبادر الطرْفَ نباتُه واستحصاده، وتكويره أمثالَ الجبال، فيقول الرب سبحانه: دونَكَ يا ابن آدم، فإنه لا يشبِعُكَ شيء، فقال الأعرابيُّ: إنكَ لن تجدَه إلا قُرَشيًا أو أنصاريًا، فإنهم أصحاب زرع، فأما نحن: فَلَسْنا بأصحاب زرع، فضحك رسولُ الله - ﷺ- حتى بَدَتْ نواجذه» . أخرجه البخاري (١) .\n_________\n(١) ٥ / ٢١ في الحرث والمزارعة، باب كراء الأرض بالذهب والفضة، وفي التوحيد، باب كلام الرب مع أهل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢٣٤٨) حدثنا محمد بن سنان حدثنا فليح، حدثنا هلال (ح) وحدثني عبد الله بن محمد، حدثنا أبو عامر، حدثنا فليح،عن هلال بن علي، عن عطاء بن يسار،عن، فذكره.","vol":"10","page":537},{"text":"<span data-type=\"title\" id=toc-1801>الفرع الثاني: في ذكر أهل النار</span>، وفيه خمسة أنواع\n<span data-type=\"title\" id=toc-1802>نوع أول</span>\n٨٠٩٩ - (خ م ت) النعمان بن بشير - ﵁ - قال: سمعتُ ⦗٥٣٨⦘ رسولَ الله - ﷺ- يقول: «إن أهوَنَ أهلِ النار عذابًا يومَ القيامة: لرَجُل يُوضَعُ في أخْمَص قدَميهِ جمرتان، يغلي منهما دماغُهُ - وفي رواية: له نعْلان وشراكانِ من نار يغلي منهما دماغه - كما يغلي المرْجلُ، ما يَرَى أنَّ أحدًا أشدُّ منه عذابًا، وإنه لأهوَنُهُم عذابًا» أخرجه البخاري ومسلم، وأخرج الترمذي الأولى (١) .\n_________\n(١) رواه البخاري ١١ / ٣٧٢ في الرقاق، باب صفة الجنة والنار، ومسلم رقم (٢١٣) في الإيمان، باب أهون أهل النار عذابًا، والترمذي رقم (٢٦٠٧) في صفة جهنم، باب رقم (١٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٧١) قال: حدثنا يحيى بن سعيد، عن شعبة، وفي (٤/٣٧٤) قال: حدثنا محمد بن جعفر بن، قال: أخبرنا شعبة. والبخاري (٨/١٤٤) قال: حدثني محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. (ح) وحدثناه عبد الله بن رجاء، قال: حدثنا إسرائيل. ومسلم (١/١٣٥) قال: حدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن الأعمش. والترمذي (٢٦٠٤) قال: حدثنا محمود ابن غيلان، قال: حدثنا وهب بن جرير، عن شعبة.\nثلاثتهم - شعبة، وإسرائيل، والأعمش - عن إبي إسحاق، فذكره.","vol":"10","page":537},{"text":"٨١٠٠ - (م) أبو سعيد الخدري - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن أدْنى أهْلِ النار عذابًا: ينْتَعِل بنعلين من نار، يغْلِي منهما دِماغُه من حرارة نعليه» أخرجه مسلم (١) .\n_________\n(١) رقم (٢١١) في الإيمان، باب أهون أهل النار عذابًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٧) . ومسلم (١/١٢٠ و١٣٥) قال:حدثنا أبو بكر بن أبي شيبة.\nكلاهما - أحمد،وأبو بكر - قالا:حدثنا يحيى بن أبي بكير،قال:حدثنا زهير بن محمد،عن سهيل بن أبي صالح،عن النعمان بن أبي العياش، فذكره.\n* رواية مسلم (١/١٣٥) مختصرة على: إن أدني أهل النار عذابا.","vol":"10","page":538},{"text":"٨١٠١ - (م) سمرة بن جندب - ﵁ - أنه سمع رسولَ الله - ﷺ- يقول: «إنَّ منهم من تأخذُه النار إلى كعبيه، ومنهم من تأخذه إلى رُكبتيه، ومنهم من تأخذُه إلى حجزَتِه، ومنهم من تأخذه النار إلى ترْقُوَتِهِ» أخرجه مسلم.\nوفي أخرى له: «إن منهم من تأخذه النار إلى كعبيه، ومنهم من تأخذُه إلى حُجْزَته، ومنهم من تأخذه إلى عنقه» . ⦗٥٣٩⦘\nوفي أخرى مثل الأولى، وجعل مكان «حُجْزته»: «حَقوَيه» (١) .\n_________\n(١) رقم (٢٨٤٥) في صفة الجنة، باب في شدة حر نار جهنم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n\n١- أخرجه أحمد (٥/١٠) قال: حدثنا يونس بن محمد، وحسين. ومسلم (٨/١٥٠) قال حدثنا أبو بكر بن أبي شيبة، قال حدثنا يونس بن محمد.\nكلاهما - يونس، وحسين - قالا: حدثنا شيبان بن عبد الواحد.\n٢- وأخرجه أحمد (٥/١٠ و١٨) قال: حدثنا روح، ومسلم (٨/١٥٠) قال: حدثني عمرو بن زرارة، قال: أخبرنا عبد الوهاب. يعني بن عطاء. (ح) وحدثنا محمد بن المثنى، محمد بن بشار، قالا: حدثنا روح.\nكلاهما - روح، وعبد الوهاب - عن سعيد.\nكلاهما - شيبان، وسعيد - عن قتادة، قال: سمعت أبا نضرة، فذكره.","vol":"10","page":538},{"text":"<span data-type=\"title\" id=toc-1803>نوع ثان</span>\n٨١٠٢ - (ت) أبو الدرداء - ﵁ - قال: قال رسول الله - ﷺ-: «يُلْقى على أهل النار الجوعُ، فيَعْدِل ما هم فيه من العذاب، فيستغيثون، فيُغاثون بطعام من ضريع لا يُسْمنُ ولا يغني من جوع، فيستغيثون بالطعام، فيغاثون بطعام ذي غُصَّة، فيتذكَّرون أنهم كانوا يُجِيُزون الغُصص في الدنيا بالشراب، فيستغيثون بالشراب، فيدفع إليهم الحميم بكلاليب الحديد، فإذا أُدْنِيَ من وجوههم، شَوَت وُجوههم، فإذا دخل بطونَهم، قطَّعْ ما في بطونهم، فيقولون: ادعوا خزَنَةَ جهنم، عساهُم يخفِّفون عنا، فيقولون لهم: ﴿أولمْ تَكُ تأتيكُم رُسُلُكم بالبينات قالوا بلى قالوا فادعوا وما دعاءُ الكافرين إلا في ضلال﴾ [غافر: ٥٠] فيقولون: ادعوا مالكًا، فيقولون: ﴿يَا مَالِكُ لِيَقْضِ علينا ربُّك﴾ فيجيبهم: ﴿إنَّكم ماكِثُون﴾ [الزخرف: ٧٧]» .\nقال الأعمش: نُبِّئتُ أن بين دعائهم وإجابة مالك لهم: مقدار ألف عام، فيقولون: ادعوا ربَّكم، قال تجدون خيرًا منه، فيقولون: ﴿ربَّنا غَلَبَتْ علينا شِقْوَتُنا وكُنَّا قومًا ضالِّين. ربَّنا أخرجْنا منها فإنْ عدنا فإنَّا ظالمون﴾ ⦗٥٤٠⦘[المؤمنون: ١٠٦، ١٠٧] قال: فيجيبهم ﴿اخسئُوا فيها ولا تُكَلِّمون﴾ [المؤمنون: ١٠٨] فعند ذلك يئسوا من كل خير، وعند ذلك يأخذون في الزفير والحسرة والويلِ. أخرجه الترمذي (١) .\nوزاد رزين: «فيقال لهم: لا تدْعوا اليوم ثُبورًا واحدًا، وادعُوا ثبُورًا كثيرًا» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الزفير): إدخال النَّفَس إلى الجوف مع صوت. (ضريع) الضريع: نبت بالحجاز له شوك. (ثبورًا) الثبور: الهلاك.\n_________\n(١) رقم (٢٥٨٩) في صفة جهنم، باب ما جاء في صفة طعام أهل النار، وإسناده ضعيف، قال الترمذي: قال عبد الله بن عبد الرحمن - يعني الدارمي -: والناس لا يعرفون هذا الحديث، قال: إنما روي هذا الحديث عن الأعمش عن شمر بن عطية عن شهر بن حوشب عن أم الدرداء عن أبي الدرداء قوله، وليس بمرفوع، أقول: وإسناده ضعيف مرفوعًا وموقوفًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٨٦) قال: حدثنا عبد الله بن عبد الرحمن. قال: أخبرنا عاصم بن يوسف، قال: حدثنا قطبة بن عبد العزيز، عن الأعمش، عن شمر بن عطية، عن شهر بن حوشب، فذكره. * قال عبد الله بن عبد الرحمن الدارمي: والناس لا يرفعون هذا الحديث.\n* وقال الترمذي: إنا نعرف هذا الحديث عن الأعمش، عن شمر بن عطية، عن شهر بن حوشب، عن أم الدرداء، قوله: وليس بمرفوع، وقطبة بن عبد العزيز هوثقة عند أهل الحديث.","vol":"10","page":539},{"text":"٨١٠٣ - (ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن الحميم ليُصبُّ على رؤوسهم، فينفُذ حتى يخْلُصَ إلى جوفه، فَيَسْلُتَ ما في جوفه حتى يمرُق من قدميه: وهو الصَّهْر، ثم يُعاد كما كان» أخرجه الترمذي (١) .\n⦗٥٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحميم): الماء الحارُّ المتناهي الحرارة.\n(فينفذ) نفذ ينفُذ: إذا خرق وجاز في الشيء.\n(فيسلت) أي: يحلق ويستأصل ما في جوفه.\n(يمرق) مرق السهم يمرق: إذا نفذ في الرميَّة.\n(الصَّهْر): الإذابة، صَهَرْت الشحم أصهَرهُ: إذا أذبته.\n_________\n(١) رقم (٢٥٨٥) في صفة جهنم، باب ما جاء في صفة شراب أهل النار، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٧٤) قال حدثنا إبراهيم. والترمذي (٢٥٨٢) قال: حدثنا سويد.\nكلاهما - إبراهيم بن إسحاق، وسويد بن نصر - عن عبد الله بن المبارك قال: أخبرنا سعيد بن يزيد، عن أبي السمح، عن ابن حجيرة، فذكره.","vol":"10","page":540},{"text":"<span data-type=\"title\" id=toc-1804>نوع ثالث</span>\n٨١٠٤ - (م ت) أبو هريرة - ﵁ - أنَّ رسول الله - ﷺ- قال: «ضِرْس الكافر- أو ناب الكافر - مثلُ أحد، وغلَظُ جلده: مسيرةُ ثلاث» أخرجه مسلم.\nوفي رواية الترمذي قال: قال رسولُ الله - ﷺ-: «ضرْسُ الكافر يوم القيامة مثلُ أحد، وفخذه مثلُ البيضاء، ومقعده في النار مسيرة ثلاث مثلُ الرَّبذة» يعني كما بينها وبين المدينة، والبيضاء: جبل، وقيل: مدينة من مدائن المغرب.\nوله في أخرى: «ضِرْسُ الكافر مِثْلُ أُحُد» .\nوفي أخرى قال: «إن غِلَظَ جلد الكافر: اثنان وأربعون (١) ذراعًا، ⦗٥٤٢⦘ وإن ضِرْسَه مثلُ أُحُد، وإنَّ مجلسه من جهنم ما بين مكة والمدينة» (٢) .\n_________\n(١) في الأصل: اثنين وأربعين.\n(٢) رواه مسلم رقم (٢٨٥١) في صفة الجنة، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء، والترمذي رقم (٢٥٨٠) و(٢٥٨١) و(٢٥٨٢) في صفة جهنم، باب ما جاء في عظم أهل النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/١٥٣) قال: حدثنا سريج بن يونس. قال: حدثنا حميد بن عبد الرحمن، عن الحسن بن صالح، عن هارون بن سعيد. الترمذي (٢٥٧٩) قال: حدثنا أبو كريب. قال: حدثنا مصعب بن المقدام، عن فضيل ابن غزوان.\nكلاهما - هارون بن سعد، وفضيل بن غزوان- عن أبي حازم، فذكره.\n* رواية فضيل بن غزوان مختصرة في على: «ضرس الكافر مثل أحدِ» .","vol":"10","page":541},{"text":"٨١٠٥ - (م) أبو هريرة - ﵁ – يرفعه، قال: «ما بين منكبي الكافر في النار مسيرةُ ثلاثةِ أيام للراكب المسرع» .\nوفي رواية لم يذكر «في النار» أخرجه مسلم (١) .\nوهذا الحديث لم يذكره الحميديُّ في كتابه.\n_________\n(١) رقم (٢٥٨٢) في الجنة، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٤٢) قال:حدثنا معاذ بن أسد. قال:أخبرنا الفضل بن موسى. ومسلم (٨/١٥٤) قال:حدثنا أبو كريب أحمد بن عمر الوكيعي.\nقالا: حدثنا ابن فضيل.\nكلاهما - الفضل بن موسى، ومحمد فضيل - عن الفضيل بن غزوان، عن أبي حازم، فذكره.","vol":"10","page":542},{"text":"٨١٠٦ - (ت) عبد الله بن عمر - ﵄ - أنَّ رسول الله - ﷺ- قال: «إن الكافرَ لَيَسْحَبُ لسانَهُ الفَرْسَخَ والفَرْسَخيْن، يتوَّطؤه الناس» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٨٣) في صفة جهنم، باب ما جاء في عظم أهل النار، وفي سنده أبو المخارق مغراء العبدي وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٨٠) قال:حدثنا هناد،قال:حدثنا علي بن مسهر، عن الفضل بن زيد،وعن أبي المخارق، فذكره.\nوبلفظ: «يجر» أخرجه أحمد (٢/٩٢) (٥٦٧١) .وعبد بن حميد (٨٦٠) قال:حدثني ابن أبي شيبة.\nكلاهما - أحمد بن حنبل، وابن أبي شيبة - عن أبي النضر هاشم بن القاسم،قال:حدثنا أبو عقيل،يعني عبد الله بن عقيل،عن الفضل بن يزيد بن الشمالي،قال:حدثني أبو العجلان،فذكره.","vol":"10","page":542},{"text":"<span data-type=\"title\" id=toc-1805>نوع رابع</span>\n٨١٠٧ - (خ) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «أولُ مَنْ يُدْعَى يوم القيامة: آدمُ ﵇، فتراءى ذرِّيتُه، فيقال لهم: هذا أبوكم آدمُ؟ فيقول: لَبَّيْكَ وسعْدَيْكَ، فيقول: أخْرِجْ بَعْثَ جهنم من ذُرِّيتك، فيقول: يا ربِّ كم أُخرِجُ؟ فيقول: أخرج من كلِّ مائة تسعة ⦗٥٤٣⦘ وتسعين، فقالوا: يا رسول الله، إذا أخذَ مِنَّا من كل مائة تسعة وتسعون (١)، فماذا يبقى مِنَّا؟ قال: إنَّ أمَّتي في الأمم كالشعرَةِ البيضاء في الثور الأسود» أخرجه البخاري (٢) .\n_________\n(١) في المطبوع: تسعة وتسعين.\n(٢) ١١ / ٣٣٦ في الرقاق، باب الحشر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٣٧٨) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد. والبخاري (٨/١٣٧) قال: حدثنا إسماعيل. قال: حدثني أخي، عن سليمان.\nكلاهما - عبد العزيز بن محمد، وسليمان بن بلال- عن ثور بن زيد، عن أبي الغيث، فذكره.","vol":"10","page":542},{"text":"<span data-type=\"title\" id=toc-1806>نوع خامس</span>\n٨١٠٨ - (خ) أبو هريرة - ﵁ - أنَّ النبيَّ - ﷺ- قال: «إن إبراهيم ﵇ يرى أباه يومَ القيامةِ، عليه الغَبَرَةُ والقَتَرَةُ» .\nوفي رواية: قال: «يَلْقَى إبراهيم أباه آزرَ يومَ القيامة وعلى وجهِ آزرَ قَتَرَة وغَبَرَة، فيقول له إبراهيم: ألمْ أقل لك: لا تعصني (١)؟ فيقول له أبوه: فاليوم لا أعصيك، فيقول إبراهيم: يا ربِّ، إنك وعدتَني أن لاُ تخْزِيني يوم يُبْعَثُون، فأيُّ خِزْي أخزى من أبي الأبعد؟ (٢) فيقول الله: إني حرَّمتُ الجنةَ على الكافرين، ثم يقال: يا إبراهيم، ما تحتَ رِجْلَيْكَ؟ فنظر، فإذا هو بِذَيخ مُتَلطِّخ، فيؤخذ بقوائمه، فيُلْقى في النار» . ⦗٥٤٤⦘ أخرجه البخاري (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَتَرة): غبرة معها سواد.\n(بذِيخ) الذِّيخ: ذَكَر الضباع، والأنثى: ذِيخة.\n_________\n(١) في المطبوع: لا تعصيني، بإثبات الياء.\n(٢) قال الحافظ في \" الفتح \": وصف نفسه - يعني إبراهيم ﵇ - بالأبعد، على طريق الفرض، إذ لم تقبل شفاعته في أبيه.\n(٣) ٦ / ٢٧٦ في الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلا﴾، وفي تفسير سورة الشعراء، باب ﴿ولا تخزني يوم يبعثون﴾، وفي هذا الحديث إشكالات أوردها الحافظ في \" الفتح \" وذكر من استشكل الحديث من العلماء، والأجوبة عليه، فانظر \" الفتح \" ٨ / ٣٨٤ و٣٨٥ في تفسير سورة الشعراء، باب ﴿ولا تخزني يوم يبعثون﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/١٦٩ و٦/١٣٩) قال: حدثنا إسماعيل بن عبد الله. قال: أخبرني أخي عبد الحميد، عن ابن أبي ذئب، عن سعيد المقبري، فذكره.\n* أخرجه النسائي في الكبرى تحفة الأشراف (١٠/١٤٣٢٤) عن أحمد بن حفص بن عبد الله، عن أبيه، عن إبراهيم بن طهمان، عن ابن أبي ذئب، عن سعيد بن أبي سعيد المقبري، عن أبيه، عن أبي هريرة، فذكره نحوه، فزاد، فيه: عن أبيه.","vol":"10","page":543},{"text":"<span data-type=\"title\" id=toc-1807>الفرع الثالث: في ذكر ما اشتركا فيه</span>، وفيه خمسة أنواع\n<span data-type=\"title\" id=toc-1808>نوع أول</span>\n٨١٠٩ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «تحاجَّتِ الجنةُ والنار، فقالت النارُ: أُوثِرْتُ بالمتكبِّرين والمتجَّبرين، وقالت الجنةُ: فمالي لا يدخلني إلا ضعفاءُ الناس وسقَطُهُم؟ - زاد في رواية: وغِرّتُهم - فقال الله ﷿ للجنة: أنت رحمتي، أرحمُ بكِ مَن أشاء من عبادي، وقال للنار: إنما أنت عذابي، أُعذِّبُ بكِ من أشاء من عبادي، ولكل واحدة منهما ملْؤها، فأما النار: فلا تمتلئ حتى يضع رِجْلَه - وفي ⦗٥٤٥⦘ رواية: حتى يضع الله ﵎ رِجلَهُ - فتقول: قَطْ قَط قَطْ، فَهُنالِكَ تمتلئ، ويُزوَى بعضُها إلى بعض، ولا يظْلِمُ الله مِنْ خَلقْهِ أحدًا، وأما الجنة فإن الله ينشئ لها خلقًا» أخرجه البخاري ومسلم.\nوللبخاري قال: «اختصَمَتِ الجنةُ والنار [إلى ربِّهما]، فقالت الجنة: يا ربِّ ماَ لَها لا يدخلها إلا ضعفاءُ الناس وسقَطُهم؟ وقالت النار (١) فقال [الله] للجنة: أنتِ رحمتي، وقال للنار: أنتِ عذابي أُصِيبُ بِكِ من أشاء، ولكلِّ واحدة منهما مِلؤها، فأما الجنة، فإن الله لا يظْلِمُ مِن خلْقهِ أحدًا، وإنه يُنْشئ للنار من يشاء، فيُلْقَوْنَ فيها، فتقول: هل من مزيد؟ ويلقون فيها، فتقول: هل من مزيد، حتى يضع قدَمه فيها، فتمتلئ، ويُزْوَى بعضها إلى بعض، وتقول: قطْ قطْ قطْ» .\nوله في أخرى: - وكان كثيرًا ما يقفِهُ أبو سفيان الحميري، أحد رواته، قال: يقال لجهنم، هل امتلأت؟ وتقول: هل من مزيد؟ فيضع الرب قدمه عليها، فتقول: «قط قط» .\nولمسلم بنحو الأولى، وانتهى عند قوله: «ولكل واحدة منهما ملؤها» .\nوقال في رواية: «فمالي لا يدخلني إلا ضعفاءُ الناس وسقَطُهم وغِرَّتُهم (٢)؟» .\nوفي آخره: «فأما النار فلا تمتلئ حتى يضع قدمه عليها، فهنالك تمتلئ، ⦗٥٤٦⦘ ويُزوى بعضُها إلى بعض» وأخرجه الترمذي نحو الأولى (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وسَقَطهم) السَّقَط في الأصل: المزدرَى به، ومنه السَّقَط: لرديء المتاع.\n(وغِرَّتُهم) الغِرّ: الذي لم يجرِّب الأمور، فهو قليل الشرِّ، منقاد، والمعنى: أن من آثر الخمول وإصلاح نفسه والتزوُّدَ لمعاده، ونبذ أمور الدنيا، فليس غِرًّا فيما قصد له، ولا سَقَطًا ولا مذمومًا بنوع من الذم، وقد جاء في الحديث \" أكثر أهل الجنة البُلْهُ \" (٤) لأنهم أغفلوا أمر دنياهم، فجهلوا حذق التصرف فيها، وأقبلوا على آخرتهم، فأتقنوا أسبابها، وشغلوا أنفسهم بها، وليس من عجز عن كسب الدنيا وتخلف في الحذق بها، وأعرض عنها إلى اكتساب الباقيات الصالحات مذمومًا، وهؤلاء الذين خصت بهم الجنة رحمةً من الله رحمهم بها؛ إذ وفَّقهم الله لها، كما خُصّت النار بالمتكبرين الذين يستحقرون الناس ويزدرونهم، ولا يرون لهم قدرًا، ويرفعون أنفسهم عليهم.\n_________\n(١) كذا في الأصول المخطوطة. وفي النسخ المطبوعة: يعني: أوثرت بالمتكبرين، قال الحافظ في \" الفتح \": كذا وقع هنا مختصرًا، قال ابن بطال: سقط قول النار هنا من جميع النسخ، وهو محفوظ في الحديث، وانظر \" الفتح \" ١٣ / ٣٦٧.\n(٢) وفي بعض النسخ: وعجزتهم.\n(٣) رواه البخاري ٨ / ٤٥٨ في تفسير سورة (ق)، باب قوله تعالى: ﴿وتقول هل من مزيد﴾، وفي التوحيد، باب ما جاء في قول الله تعالى: ﴿إن رحمة الله قريب من المحسنين﴾، ومسلم رقم (٢٨٤٦) في الجنة، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء، والترمذي رقم (٢٥٦٤) في صفة الجنة، باب ما جاء في احتجاج الجنة والنار.\n(٤) وهو حديث ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣١٤) والبخاري (٦/١٧٣) قال حدثنا عبد الله بن محمد. ومسلم (٨/١٥١) قال: حدثنا محمد بن رافع.\nثلاثتهم - أحمد بن حنبل، وعبد الله بن محمد، ومحمد بن رافع، عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"10","page":544},{"text":"٨١١٠ - (م) أبو سعيد الخدري - ﵁ - أن النبيَّ - ﷺ- قال: «احتجّت الجنة والنار، فقالت النار: فيَّ الجبّارون والمتكبِّرون وقالت ⦗٥٤٧⦘ الجنةُ: فيَّ ضعفاء الناسِ ومساكينُهم، فقضى بينهما: أنَّكِ الجنةُ رحمتي، أرَحمُ بِكِ مَنْ أشاء، وأنَّكِ النَّارُ عذابي أُعذِّب بك من أشاء، ولكليكما عليَّ مِلؤها» أخرجه مسلم مُدْرجًا على حديث قبله لأبي هريرة في نحو معناه، ولم يذكر من أوله إلى قوله: «احتجت الجنة والنار» فقط (١) .\nوهذا الذي أوردناه هو ما أورده الحميديُّ في كتابه، وزَعَمَ أنه الذي أورده البرقاني وأبو مسعود الدمشقي.\n_________\n(١) رواه مسلم رقم (٢٨٤٧) في الجنة، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٧٩) ومسلم (٨/١٥١) وعبد الله بن أحمد (٣/٧٩) .\nثلاثتهم عن عثمان بن محمد بن أبي شيبة، قال: حدثنا جرير، عن الأعمش، عن أبي صالح، فذكره.","vol":"10","page":546},{"text":"٨١١١ - (خ م ت) حارثة بن وهب - ﵁ - سمعَ رسولَ الله ﷺ يقول: «ألا أخبركم بأهل الجنة؟ كلُّ ضعيف متضعِّف، لو أقسم على الله لأبره، ألا أُخبركم بأهل النار؟ كل عُتُلٍّ جوَّاظ مستكبر» أخرجه البخاري ومسلم والترمذي.\nولمسلم في رواية: «ألا أخبركم بأهل الجنة؟ قالوا: بلى ... وذكره، وكذلك في أهل النار، قالوا: بلى» . وله في أخرى مثله، وقال في ذكر أهل النار: «كلُّ جَوَّاظ زَنِيم متكبِّر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عتل) العُتلّ: الغليظ الجافي الذي لا ينقاد إلى الخير. ⦗٥٤٨⦘\n(زنيم) الزَّنيم: الدَّعِيُّ الملصَق بالقوم وليس منهم، وقيل: هو اللئيم.\n_________\n(١) تقدم تخريجه برقم (٨٠٩٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٣٠٦) قال: حدثنا وكيع. وفيه (٤/٣٠٦) قال: حدثنا عبد الرحمن بن مهدي. وفيه (٤/٣٠٦) قال: حدثنا أبو نعيم. وعبد بن حميد (٤٧٧) قال: حدثنا أبو نعيم. والبخاري (٦/١٩٨) قال: حدثنا أبو نعيم. وفي (٨/٢٤) قال: حدثنا محمد بن كثير. ومسلم (٨/١٥٤) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا وكيع. وابن ماجه (٤١١٦) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والترمذي (٢٦٠٥) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو نعيم.\nأربعتهم - وكيع، وعبد الرحمن، وأبو نعيم، ومحمد - عن سفيان.\n٢- وأخرجه البخاري (٨/١٦٧) ومسلم (٨/١٥٤) قالا: حدثنا محمد بن المثنى، قال: حدثني غندر. وفي (٨/١٥٤) قال مسلم: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي، والنسائي في الكبرى تحفة الأشراف (٣٢٨٥) عن محمد بن المثنى، عن غندر.\nكلاهما - غندر، ومعاذ - قالا: حدثنا شعبة.\nكلاهما - سفيان، وشعبة - عن معبد بن خالد، فذكره.","vol":"10","page":547},{"text":"<span data-type=\"title\" id=toc-1809>نوع ثان</span>\n٨١١٢ - (م) أبو سعيد الخدري - ﵁قال: قال رسولُ الله - ﷺ-: «أمَّا أهلُ النارِ الذين هم أهلها، فإنهم لا يموتون فيها ولا يحيَون، ولكن ناس أصابتهم النارُ بذنوبهم - أو قال: بخطاياهم - فأماتتهم إماتة، حتى إذا كانوا فحْمًا أُذن بالشفاعة، فجيء بهم ضبائرَ ضبائرَ فبُثُّوا على أنهار الجنة، ثم قيل: يا أهل الجنة، أفيضوا عليهم، فينبتون نبات الحبَّةِ في حميل السيل، فقال رجل مِنَ القوْم: كأنَّ رسولَ الله - ﷺ- قد كان بالبادية» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضبائر ضبائر) الضبائر: جماعات الناس، تقول: رأيتهم ضبائر: أي جماعات في تفرقة، جمع ضِبارة.\n_________\n(١) رقم (١٨٥) في الإيمان، باب إثبات الشفاعة وإخراج الموحدين من النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٥) قال: حدثنا ابن أبي عدي. وعبد بن حميد (٨٦٥) قال: أخبرنا صفوان ابن عيسى.\nكلاهما - ابن أبي عدي، وصفوان - عن سليمان التيمي.\n٢- وأخرجه أحمد (٣/١١) قال: حدثنا إسماعيل. وفي (٣/٧٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد بن حميد (٨٦٨) قال: أخبرنا النضر بن شميل، قال: أخبرنا شعبة. والدارمي (٢٨٢٠) قال: أخبرنا عمرو بن عون، عن خالد بن عبد الله. ومسلم (١/١١٨) قال: حدثني نصر بن علي الجهضمي، قال: حدثنا بشر يعني ابن المفضل. (ح) وحدثناه محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وابن ماجه (٤٣٠٩) قال: حدثنا نصر بن علي، وإسحاق ابن إبراهيم بن حبيب، قالا: حدثنا بشر بن المفضل.\nأربعتهم - إسماعيل، وشعبة، وخالد، وبشر - عن سعيد بن يزيد أبي مسلمة.\n٣- وأخرجه أحمد (٣/٢٠) وعبد بن حميد (٨٦٣) .\nكلاهما - عن يزيد بن هارون - قال: أخبرنا أبو مسعود الجريري.\n٤- وأخرجه أحمد (٣/٩٠) قال: حدثنا روح، قال: حدثنا عوف.\nأربعتهم - التيمي، وأبو مسلمة، والجريري، وعوف - عن أبي نضرة، فذكره.","vol":"10","page":548},{"text":"٨١١٣ - (ت) جابر بن عبد الله ﵄ قال: قال رسول الله - ﷺ-: «يُعذَّبُ ناس مِنْ أهل التوحيد في النار حتى يكونوا فيها حُمَمًا، ثم تُدركهم الرحمة، فيُخْرَجون، فيُطْرَحُون على أبواب الجنة، قال: فيَرُشُّ ⦗٥٤٩⦘ عليهم أهلُ الجنة الماء، فيَنْبُتون كما ينْبُتُ الغُثاءُ (١) في حمَالةَ السيّل، ثم يدخلون الجنة» أخرجه الترمذي (٢) .\n_________\n(١) في المطبوع: كما ينبت القثاء، وهو خطأ.\n(٢) رقم (٢٦٠٠) في صفة جهنم، باب رقم (١٠) . وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٩١) والترمذي (٢٥٩٧) قال: حدثنا هناد.\nكلاهما - أحمد، وهناد - قالا: حدثنا أبو معاوية، عن الأعمش، عن أبي سفيان، فذكره.\nقلت: فيه عنعنة الأعمش وهو مدلس.","vol":"10","page":548},{"text":"٨١١٤ - (م) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «إن قومًا يخرَجون من النار يحترقون فيها، إلا داراتِ وجوههم، حتى يدخلون الجنة» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دارات) جمع دارة، وهي ما يحيط بالوجه من جوانبه، أراد: أن وجوههم لا تأكلها النار؛ لأنها محل السجود، وقد جاء في حديث آخر: «إن النار لا تأكل مواضع السجود» .\n_________\n(١) رقم (١٩١) في الإيمان، باب أدنى أهل الجنة منزلة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٥٥) ومسلم (١/١٢٢) قال: حدثنا حجاج بن الشاعر.\nكلاهما - أحمد، وحجاج - قالا: حدثنا أبو أحمد الزبيري، قال: حدثنا قيس بن سليم العنبري. قال: حدثني يزيد الفقير،فذكره.","vol":"10","page":549},{"text":"٨١١٥ - (خ) أبو سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ-: «يخْلُصُ المؤمنون من النار، فيُحبَسُون على قنطرة بين الجنة والنار، فَيُقْتَصُّ لبعضهم من بعض مظالم كانت بينهم في الدنيا، حتى إذا هُذِّبوا ونقُّوا، أُذنَ لهم في دخول الجنة، فوالذي نفسُ محمد بيده لأحدُهمْ أهْدَى بمنزله في الجنة منه بمنزله كان في الدنيا» أخرجه البخاري (١) .\n_________\n(١) ٥ / ٧٠ في المظالم، باب قصاص المظالم، وفي الرقاق، باب القصاص يوم القيامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٢٤٤٠) حدثنا إسحاق بن إبراهيم، أخبرنا معاذ بن هشام، حدثني أبي، عن قتادة، عن أبي المتوكل الناجي، عن أبي سعيد الخدري، فذكره.","vol":"10","page":549},{"text":"٨١١٦ - (خ م) أبو سعيد الخدري - ﵁ - قال: قال ⦗٥٥٠⦘ رسول الله - ﷺ-: «يدخل أهلُ الجنةِ الجنَّةَ، وأهلُ النارِ النّارَ ثم يقول: انظروا مَنْ وجدتم في قلبه مثقالَ حبَّة من خرْدَل من إيمان فأخرِجُوه، فيُخْرَجون منها حُمَمًا قد امتُحِشُوا فيُلقَوْن في نهر الحياة - أو الحيا - فيَنبُتُونَ فيها كما تنبتُ الحبَّةُ إلى جانب السَّيْل، ألم ترَوْها كيف تخرُج صفراءَ ملتوية» هذا لفظ مسلم، وعند البخاري «فيُخرَجون منها قد اسودُّوا» وقال: «من خردلٍ من خير» (١) .\n_________\n(١) رواه البخاري ١ / ٦٨ في الإيمان، باب تفاضل أهل الإيمان، وفي الرقاق، باب صفة الجنة والنار، ومسلم رقم (١٨٤) في الإيمان، باب إثبات الشفاعة وإخراج الموحدين من النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٥٦) قال: حدثنا عفان، قال: حدثنا وهيب. والبخاري (١/١٢) قال: حدثنا إسماعيل، قال: حدثني مالك. وفي (٨/١٤٣) قال: حدثنا موسى، قال: حدثنا وهيب، قال: أخبرني مالك بن أنس. وفي (١/١١٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان، قال: حدثنا وهيب. (ح) وحدثنا حجاج بن الشاعر، قال: حدثنا عمرو بن عون، قال: أخبرنا خالد.\nثلاثتهم - وهيب، ومالك، وخالد - عن عمرو بن يحيى المازني، عن أبيه، فذكره.","vol":"10","page":549},{"text":"<span data-type=\"title\" id=toc-1810>نوع ثالث</span>\n٨١١٧ - (خ م) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «يَخْرُجُ من النار قوْم بالشفاعة، كأنهم الثَّعاريرُ، قلنا: ما الثَّعاريرُ؟ قال الضغابيس» وفي رواية: «إن الله يُخْرِجُ ناسًا من النار فيدخلهم الجنةَ»، وفي أخرى: «إن الله يُخْرِجُ قومًا من النار بالشفاعة» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الثعارير): صِغار القِثَّاء، وهي الضغابيس أيضًا، واللفظة بالثاء المعجمة ⦗٥٥١⦘ والعين المهملة، وذكرها الهَرَوي في حرف الغين المعجمة، وبعدها الراء المهملة، وبعدها الزاي المعجمة، «كما تنبت التغاريز» والتاء معجمة بنقطتين من فوق قبل الغين، وقال: هي فسيل النخل إذا حُوِّلَتْ من موضعٍ إلى موضع، فَغُرِزَت [فيه]، الواحدة: تغريز وتنبيت، وقال مثله في التقدير: التناوير، لنَوْر الشجر، والتقاصيب لما قُصِّب من الشَّعَر، قال: وقد رويت «الثعارير» يعني الأول، والوجه الأول، وهو الرواية، وتعضده الرواية الأخرى التي قال فيها: «الضغابيس» .\n_________\n(١) رواه البخاري ١١ / ٣٦٧ - ٣٧١ في الرقاق، باب صفة الجنة والنار، ومسلم رقم (١٩١) في الإيمان، باب أدنى أهل الجنة منزلة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٤٥) وأحمد (٣/٣٠٨ و٣٨١) ومسلم (١/١٢٢) قال: حدثنا أبو بكر بن أبي شيبة.\nثلاثتهم - الحميدي، وأحمد، وأبو بكر - قالوا: حدثنا سفيان بن عيينة.\n٢- وأخرجه البخاري (٨/١٤٣) قال: حدثنا أبو النعمان. ومسلم (١/١٢٢) قال: حدثنا أبو الربيع.\nكلاهما - أبو النعمان، وأبو الربيع - قالا: حدثنا حماد بن زيد.\nكلاهما - ابن عيينة، وحماد - عن عمرو، فذكره.","vol":"10","page":550},{"text":"٨١١٨ - (خ د ت) عمران بن حصين - ﵁ - أنَّ النبيَّ - ﷺ- قال: «يخرُجُ قوم من النار بشفاعة محمد - ﷺ-، فيدخلون الجنةَ يُسمَّون الجَهَنَّميِّين» أخرجه البخاري وأبو داود والترمذي (١) .\n_________\n(١) رواه البخاري ١١ / ٣٨٤ في الرقاق، باب صفة الجنة والنار، وأبو داود رقم (٤٧٤٠) في السنة، باب في الشفاعة، والترمذي رقم (٢٦٠٣) في صفة جهنم، باب رقم (١٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٤) والبخاري (٨/١٤٥) قال: حدثنا مسدد. وأبو داود (٤٧٤٠) قال: حدثنا مسدد. وابن ماجه (٤٣١٥) قال: حدثنا محمد بن بشار، والترمذي (٢٦٠٠) قال: حدثنا محمد بن بشار.\nثلاثتهم - أحمد بن حنبل، ومسدد، ومحمد بن بشار - عن يحيى بن سعيد القطان، عن الحسن بن ذكوان، قال: حدثنا أبو رجاء، فذكره.","vol":"10","page":551},{"text":"٨١١٩ - (خ) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «يخرُجُ من النار قوم بعدما مسَّتهم منها سَفْعٌ، فيدخلون الجنة، فيُسمِّيهم أهلُ الجنةِ: الجهنميِّين» أخرجه البخاري (١) .\n⦗٥٥٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَفْع) السَّفْع: حرق النار، سَفَعتْه النار: إذا أحرقته وسوَّدت لونَه.\n_________\n(١) ١١ / ٣٧١ في الرقاق، باب صفة الجنة والنار، وفي التوحيد، باب ما جاء في قول الله تعالى: ﴿إن رحمة الله قريب من المحسنين﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦٥٥٩) حدثنا هدبة بن خالد، حدثنا همام، عن قتادة، فذكره.","vol":"10","page":551},{"text":"<span data-type=\"title\" id=toc-1811>نوع رابع</span>\n٨١٢٠ - (خ) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «يخرُجُ من النَّار أربعة، فيُعْرَضون على الله ﷿، فيلتَفِتُ أحدُهم فيقول: أي ربِّ، إذ أخرجتني منها فلا تُعدْني فيها، فينجيه الله منها» . أخرجه مسلم (١) .\nقال الحميديُّ: وزاد البرقاني في هذا الحديث: «ثم يُؤمَر بهم إلى النار فيلتفت ...» وذكر الحديث.\n_________\n(١) رقم (١٩٢) في الإيمان، باب أدنى أهل الجنة منزلة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٢١) قال: حدثنا حسن. وفي (٣/٢٨٥) قال: حدثنا عفان. ومسلم (١/١٢٣) قال: حدثنا هداب بن خالد.\nثلاثتهم - حسن، وعفان، وهداب - قالوا: حدثنا حماد بن سلمة، عن أبي عمران، وثابت، فذكره.","vol":"10","page":552},{"text":"٨١٢١ - (ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: إنَّ رجلين مِمَّن يدخل النارَ يشتَدُ صياحهما فيها، فيقول الله تعالى: أخرجوهما، ثم يقال لهما: لأي شيء [اشتدَّ] صياحكما؟ فيقولان: فعلنا ذلك لترحَمَنا، فيقول: إن رحمتي لكما: أن تنطلقا فتُلقْيا أنفسَكما في النار حيث كنتما، فينطلقان، فيلقي أحدُهما نفسه في النار، فيجعلها الله عليه بردًا وسلامًا، ويقوم الآخَر، فلا يُلقي نفسه، فيقول له الربُّ ﵎: «ما مَنَعَك أن تُلقي ⦗٥٥٣⦘ نَفْسَكَ كما ألقى صاحِبُك نفسه؟ فيقول: ربِّ، إني لأرجو أن لا تعيدَني فيها بعدَ أنْ أخرجتني منها، فيقول الربُّ ﵎: لك رجاؤك، فيدخلان معًا الجنة برحمة الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٠٢) في صفة جهنم، باب رقم (١٠)، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (٢٥٩٩) قال: حدثنا سويد بن نصر. قال: أخبرنا عبد الله قال: أخبرنا رشدين. قال: حدثني ابن أنعم، عن أبي عثمان، أنه حدثه، فذكره.\n* قال الترمذي: إسناد هذا الحديث ضعيف، لأنه عن رشدين بن سعد، ورشدين بن سعد هو ضعيف عند أهل الحديث عن ابن أنعم، وهو الإفريقي، والإفريقي ضعيف عند أهل الحديث.","vol":"10","page":552},{"text":"<span data-type=\"title\" id=toc-1812>نوع خامس</span>\n٨١٢٢ - (خ م ت) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «إنِّي لأعْلَمُ آخرَ أهلِ النار خرُوجًا منها، وآخرَ أهل الجنة دخولًا الجنة: رجل يخرجُ من النار حبوًا، فيقول الله له: اذهبْ فادْخُل الجنة، فيأتيها، فيخيَّل إليه أنها ملأى، فيرجع فيقول: يا ربِّ، وجدتُها ملأى، فيقول الله ﷿: اذهبْ فادخل الجنةَ، قال: فيأتيها، فيُخيَّل إليه أنها ملأى، فيرجع فيقول: يا ربِّ وجدتُها ملأى، فيقول الله ﷿ له: اذهب فادخل الجنة، فإن لك مثلَ الدنيا، وعشرة أَمثالها (١)، أو إنَّ لك مثلَ عشرةَ أمثال الدنيا، فيقول: أتَسْخَرُ بي - أو أتضحك بي - وأنت الملك؟ قال: فلقد رأيتُ رسولَ الله - ﷺ- ضَحِكَ حتى بدَتْ نواجِذُه، فكان يقال: ذلك أدنى أهل الجنة منزلة (٢)» أخرجه البخاري ومسلم. ⦗٥٥٤⦘\nولمسلم قال: قال رسولُ الله - ﷺ-: «إني لأعرف آخرَ أهلِ النار خروجًا من النار: رجُل يخرجُ منها زحْفًا، فيقال له: انطلق فادخل الجنة، قال: فيذهب فيدخل الجنة، فيجد الناسَ قد أخذوا المنازل، فيقال له: أتذكر الزمان الذي كنتَ فيه؟ فيقول: نعم، فيقال له: تمنَّ، فيتمنَّى، فيقال له: لك الذي تمنَّيتَ، وعشرةُ أضعاف الدنيا، فيقول: أتسخر بي وأنت الملِك؟ قال: فلقد رأيتُ رسولَ الله - ﷺ- يضحك حتى بدت نواجذُه» وفي رواية الترمذي مثل هذه التي لمسلم (٣) .\n_________\n(١) في المطبوع: وعشرة أمثاله.\n(٢) قال الحافظ في \" الفتح \": قائل: وكان يقال: هو الراوي، وأما قائل المقالة المذكورة فهو النبي ﷺ، ثبت ذلك في أول حديث أبي سعيد عند مسلم، ولفظه: أدنى أهل الجنة منزلة رجل صرف الله وجهه عن النار ... وساق القصة.\n(٣) رواه البخاري ١١/ ٣٨٦ في الرقاق، باب صفة الجنة والنار، وفي التوحيد، باب كلام الرب ﷿ يوم القيامة مع الأنبياء وغيرهم، ومسلم رقم (١٨٦) في الإيمان، باب أخر أهل النار خروجًا، والترمذي رقم (٢٥٩٨) في صفة جهنم، باب رقم (١٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٧٨) (٣٥٩٥) ومسلم (١/١١٩) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب. والترمذي (٢٥٩٥) وفي الشمائل (٢٣٢) قال: حدثنا هناد بن السري.\nأربعتهم - أحمد بن حنبل، وأبو بكر، وأبو كريب، وهناد - قالوا: حدثنا أبو معاوية، قال: حدثنا الأعمش.\n٢- وأخرجه أحمد (١/٤٦٠) (٤٣٩١) قال: حدثنا حسين بن محمد، قال: حدثنا شيبان. والبخاري (٨/١٤٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٩/١٨٠) قال: حدثنا محمد بن خالد، قال: حدثنا عبيد الله بن موسى، عن إسرائيل. ومسلم (١/١١٨) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم الحنظلي.\nكلاهما - عن جرير - وبن ماجه (٤٣٣٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير.\nثلاثتهم - شيبان، وجرير، وإسرائيل - عن منصور.\nكلاهما - الأعمش، ومنصور - عن إبراهيم، عن عبيدة السلماني، فذكره.","vol":"10","page":553},{"text":"٨١٢٣ - (م) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «آخِرُ مَنْ يَدْخُلُ الجنةَ رجل، فهو يمشي مرَّة، ويكبُو مرَّة، وتسْفَعُهُ النار مرة، فإذا ما جاوزها التفتَ إليها، فقال: تبارك الذي نجَّاني مِنْك، لقد أعطاني الله شيئًا ما أعطاه أحدًا مِنَ الأوَّلين والآخرين، فترفَعُ له شجرة، فيقول: يا ربِّ أدنني من هذه الشجرة فلأستظِلَّ بظلِّها، وأشربَ من مائها، فيقول الله ﷿: يا ابن آدمَ لعلِّي إن أعطيتُكها سألتني غيرها؟ فيقول: لا، يا ربِّ ويعاهِدُهُ أن لا يسأله غيرَها، قال: وربّه ﷿ يعْذِرُه، ⦗٥٥٥⦘ لأنه يرى ما لا صبر [له] عليه، فيُدْنِيه منها، فَيَستَظِلُّ بظلها، ويشربُ من مائها، ثم تُرفَعُ له شجرة هيَ أحسن من الأُولى، فيقول: أي ربِّ، أدنِني مِن هذه لأشرب مِن مائها، وأستظِلَّ بِظلِّها، لا أسألُكَ غيرَها، فيقول: يا ابنَ آدمَ، ألم تعاهدني أنْ لا تسألَني غيرَها؟ فيقول: لعلِّي إن أدْنيتُك منها تسألني غيرَها؟ فيُعاهِدُهُ أن لا يسألَهُ غيرها، وربُّه تعالى يَعْذِرُه، لأنه يرى ما لا صْبرَ له عليه، فيدنيه منها، فيستْظِلُّ بظلِّها، ويشرب من مائها، ثم تُرفَعُ له شجرة عند باب الجنة، وهي أحسَنُ مِنَ الأُوليين، فيقول: أي ربِّ أدْنني من هذه لأستظِلَّ بظلِّها، وأشرب من مائها، لا أسألكَ غيرها، فيقول: يا ابنَ آدمَ ألم تعاهدني أن لا تسألني غيرها؟ قال: بلى، يا ربِّ، [هذه] لا أسألك غيرَها - وربُّه ﷿ يعذِرُه، لأنه يرى ما لا صبر له عليه، فيدنيه منها، فإذا أدناه منها سمع أصواتَ أهل الجنة، فيقول: أي ربِّ أدخلنيها، فيقول: يا ابنَ آدمَ، ما يَصْريني منك، أيُرْضيكَ أن أُعطِيَكَ الدنيا ومثلَها معها؟ قال: يا ربِّ، أتستهزئ مِني وأنتَ ربُّ العالمين؟ فضحكَ ابن مسعود فقال: ألا تسألوني ممَّ أضحكُ؟ فقالوا: ممَّ تَضْحكُ؟ فقال: هكذا ضَحِكَ رسولُ الله - ﷺ-، فقالوا: ممَّ تَضْحَكُ يا رسول الله؟ فقال: مِنْ ضحك ربِّ العالمين، حين قال: أتستهزئ مني وأنتَ ربُّ العالمين؟ فيقول: ⦗٥٥٦⦘ إني لا أستهزئ منك، ولكني على ما أشاءُ قادر» أخرجه مسلم (١) .\nوهذا الحديث هكذا أخرجه الحميديُّ وحدَه في أفراد مسلم، والذي قبله في المتفق، وقال: إنما أفردناه للزيادة التي فيه.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما يَصْرِيني) منك: أي ما الذي يرضيك ويقطع مسألتك، وأصل التصرية: القطع والجمع، ومنه: الشاة المصرَّاة، وهي التي جمع لبنها وقطع حَلْبُه.\n_________\n(١) رقم (١٨٧) في الإيمان، باب آخر أهل النار خروجًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٨٧) حدثنا أبو بكر بن أبي شيبة، حدثنا عفان بن مسلم، حدثنا حماد بن سلمة، حدثنا ثابت، عن أنس، عن ابن مسعود، فذكره.","vol":"10","page":554},{"text":"٨١٢٤ - (م) أبو سعيد الخدري - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن أدْنى أهلِ الجنةِ منزلة: رَجُل صرَف الله وجهه عن النار قِبَلَ الجنة، ومثلَّ له شجرة ذاتَ ظِلّ، فقال: أيْ ربِّ، قرِّبني من هذه الشجرةَ لأكونَ في ظلِّها ...» وساق الحديث بنحو حديث ابن مسعود، ولم يذكر: «فيقول: يا ابن آدم، ما يَصْريني منك؟ ...» إلى آخر الحديث.\nوزاد فيه: «ويُذَكِّره الله، سَلْ كذا وكذا، فإذا انقطعتْ به الأماني، قال الله: هو لك وعشرةُ أمثاله، قال: ثم يدخل بيته، فتدخل عليه زوجتاه من الحور العين، فيقولان: الحمد لله الذي أحياك لنا، وأحيانا لك، قال: فيقول: ما أعطيَ أحد مثلَ ما أعطيتُ» أخرجه مسلم هكذا عقيب حديث ابن مسعود (١) . ⦗٥٥٧⦘\nوقال الحميديُّ في كتابه: إن مسلمًا لم يذكر من هذا الحديث إلا إلى قوله: «لأكون في ظلها» والذي رأيته في كتاب مسلم هو ما ذكرتُه، ولعلّ ذلك لم يَكُن في كتابه.\n_________\n(١) رواه مسلم رقم (١٨٨) في الإيمان، باب أدنى أهل الجنة منزلة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١٨٨) حدثنا أبو بكر بن أبي شيبة، حدثنا يحيى بن أبي بكير، حدثنا زهير بن محمد، عن سهيل بن أبي صالح، عن النعمان بن أبي عياش، عن أبي سعيد الخدري، فذكره.","vol":"10","page":556},{"text":"<span data-type=\"title\" id=toc-1813>الباب الرابع: في رؤية الله ﷿</span>\nقد تقدَّم فيما مضى من هذا الكتاب أطراف في جملة أحاديثَ تتضمن ذِكْر الرؤية، وإنما أوردنا هاهنا أحاديث انفردت بذكر الرؤية، وجعلناها في آخر «كتاب القيامة» لأنها الغاية القصوى في نعيم الآخرة، والدرجة العليا من عطايا الله الفاخرة، بَلَّغنا الله منها ما نرجوه.\n\n٨١٢٥ - (خ م ت د) جرير بن عبد الله - ﵁ - قال: كُنَّا عند رسولِ الله - ﷺ-، فنظرَ إلى القمر ليلةَ البدر، وقال: إنكم ستَرَونَ ربكم عيانًا، كما ترون هذا القمر، لا تضامون في رؤيته، فإن استطعتم أن لا تُغْلَبوا عن صلاة قبل طلوع الشمس وقبل غروبها، فافعلوا، ثم قرأ ﴿وسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وقَبْلَ الغُروب﴾ [ق: ٣٩] .\nأخرجه البخاري ومسلم والترمذي، وأخرجه أبو داود، وقال: «ليلة ⦗٥٥٨⦘ أربَع عشرة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تُضَامُون) روي بتخفيف الميم من الضَّيم: الظلم، المعنى: إنكم ترونه جميعكم لا يُظلم بعضكم في رؤيته، فيراه البعض دون البعض، وروي بتشديد الميم: من الانضمام والازدحام، أي: لا يزدحم بكم في رؤيته، ويضم بعضكم إلى بعض من ضيق، كما يجري عند رؤية الهلال مثلًا، دون رؤية القمر، إذ يراه كل منكم مُوَسَّعًا عليه منفردًا به، وكذلك الخلاف في \" تضارون \" بالتخفيف والتشديد، وقد تقدَّم ذكره فيما سبق من \" كتاب القيامة \".\n(كما ترون) قال: قد يخيَّل إلى بعض السامعين أن الكاف في قوله: \" كما ترون \" كاف التشبيه للمرئي، وإنما هو كاف التشبيه للرؤية، وهو فعل الرائي. ومعناه: ترون ربكم رؤيةً ينزاح معها الشك، كرؤيتكم القمر ليلة البدر، لا ترتابون فيه ولا تمترون.\n_________\n(١) رواه البخاري ٢ / ٢٧ في مواقيت الصلاة، باب فضل صلاة العصر، وباب فضل صلاة الفجر، وفي تفسير سورة (ق)، وفي التوحيد، باب قول الله تعالى: ﴿وجوه يومئذ ناضرة﴾، ومسلم رقم (٦٣٣) في المساجد، باب فضل صلاتي الصبح والعصر والمحافظة عليهما، وأبو داود رقم (٤٧٢٩) في السنة، باب في الرؤية، والترمذي رقم (٢٥٥٤) في صفة الجنة، باب ما جاء في رؤية الله ﵎.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٩٩) قال: حدثنا سفيان. وأحمد (٤/٣٦٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٣٦٢) قال: حدثنا يحيى بن سعيد. وفي (٤/٣٦٥) قال: حدثنا وكيع. والبخاري (١/١٤٥) قال: حدثنا الحميدي، قال: حدثنا مروان بن معاوية. وفي (١/١٥٠) قال: حدثنا مسدد، قال: حدثنا يحيى. وفي (٦/١٧٣) قال: حدثنا إسحاق بن إبراهيم، عن جرير. وفي (٩/١٥٦) قال: حدثنا عمرو بن عون، قال: حدثنا خالد، وهشيم. وفي (٩/١٥٦) أيضا قال: حدثنا يوسف بن موسى، قال: حدثنا عاصم بن يوسف اليربوعي، قال: حدثنا أبو شهاب. وفي خلق أفعال العباد (١٢) قال: حدثني أبو جعفر، قال: سمعت يزيد بن هارون. ومسلم (٢/١١٣) قال: حدثنا زهير بن حرب، قال: حدثنا مروان بن معاوية الفزاري. وفي (٢/١١٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو أسامة، ووكيع. وأبو داود (٤٧٢٩) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير، ووكيع، وأبو أسامة. وابن ماجه (١٧٧) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، ووكيع. (ح) وحدثنا علي بن محمد، قال: حدثنا خالي يعلى، ووكيع، وأبو معاوية. والترمذي (٢٥٥١) قال: حدثنا هناد، قال: حدثنا وكيع. والنسائي في الكبرى تحفة الأشراف (٣٢٢٣) عن محمد بن المثنى، عن يحيى بن سعيد. (ح) وعن محمد بن معمر، عن يحيى بن كثير، عن شعبة، وعبد الله بن عثمان. (ح) وعن يحيى بن محمد بن السكن، عن يحيى بن كثير، عن عبد الله بن عثمان. (ح) وعن يعقوب بن إبراهيم، عن عبد الله بن إدريس. وابن خزيمة (٣١٧) قال: حدثنا بندار محمد بن بشار، قال: حدثنا يحيى بن سعيد.\nجميعهم - سفيان، وشعبة، ويحيى، ووكيع، ومروان، وجرير، وخالد، وهشيم، وأبو شهاب، ويزيد بن هارون، وعبد الله بن نمير، وأبو أسامة، ويعلى بن عبيد، وأبو معاوية، وعبد الله بن عثمان، وعبد الله بن إدريس - عن إسماعيل بن أبي خالد.\n٢- وأخرجه البخاري (٩/١٥٦) والنسائي في الكبرى تحفة الأشراف (٣٢٢٣) عن عبدة بن عبد الله، قال: حدثنا حسين الجعفي، عن زائدة، قال: حدثنا بيان بن بشر. وروايته مختصرة.\nكلاهما - إسماعيل، وبيان - عن قيس بن أبي حازم، فذكره.","vol":"10","page":557},{"text":"٨١٢٦ - (ت د) أبو هريرة - ﵁ - أن ناسًا سألوا [النبي - ﷺ-] قالوا: «يا رسول الله، هل نرى ربَّنا يومَ القيامة؟ قال رسولُ الله - ﷺ-: هل ⦗٥٥٩⦘ تضَارُّونَ في القمر ليلة البدر؟ قالوا: لا يا رسول الله، قال: هل تضارُّون في الشمس ليس دونها سحاب؟ قالوا: لا، قال رسول الله: فإنَّكم ترونه كذلك» أخرجه أبو داود.\nوأخرجه الترمذي، وليس في أوله: «أن ناسًا سألوا النبي - ﷺ-» ولا قوله: «ليس دونها سحاب» (١) وقال الترمذي: وقد روي مثل هذا الحديث عن أبي سعيد، وهو صحيح.\nوهذا الحديث طرف من أول حديث قد أخرجه البخاري ومسلم والترمذي، وهو مذكور في «الباب الثاني» من هذا الكتاب.\n_________\n(١) رواه أبو داود رقم (٤٧٣٠) في السنة، باب في الرؤية، والترمذي رقم (٢٥٥٧) في صفة الجنة، باب ما جاء في رؤية الرب ﵎، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"10","page":558},{"text":"٨١٢٧ - (د) أبو رزين العقيلي - ﵁ - قال: قلت: «يا رسول الله، أكلُّنا يرى ربَّه مخْليًا به يوم القيامة؟ قال: نعم، قلت: وما آيةُ ذلك في خلقه؟ قال: يا أبا رزين، أليس كلُّكم يرى القمر ليلةَ البدرِ مخليًا به؟ قلتُ: بلى، قال: فالله أعظمُ، إنَّما هو خلق من خلق الله - يعني القمر - فالله أجلّ وأعظم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٧٣١) في السنة، باب في الرؤية، وأيضًا ابن ماجة رقم (١٨٠) في المقدمة، باب فيما أنكرت الجهمية، وفي سنده وكيع بن عدس، ويقال: ابن حدس، لم يوثقه غير ابن حبان، وقال ابن القطان: مجهول الحال، وقال ابن قتيبة في \" اختلاف الحديث \": غير معروف، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٤/١١) قال: حدثنا يزيد بن هارون. قال: أخبرنا حماد بن سلمة. وفي (٤/١١) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة. وفي (٤/١٢) قال: حدثنا عبد الرحمن، وبهز، قالا: حدثنا حماد بن سلمة. وأبو داود (٤٧٣١) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، (ح) وحدثنا عبيد الله بن معاذ، قال: حدثنا أبي، قال: حدثنا شعبة. وابن ماجة (١٨٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون، قال: أخبرنا حماد بن سلمة.\nكلاهما - حماد، وشعبة - عن يعلى بن عطاء، عن وكيع بن عدس - فذكره.\nقلت: فيه وكيع بن عدس ويقال (حدس)، ولم يوثقه غير ابن حبان وقال الحافظ في التهذيب (١١/١٣١) قال ابن قتيبة في اختلاف الحديث غير معروف، وقال ابن القطان: مجهول الحال.","vol":"10","page":559},{"text":"٨١٢٨ - (م ت) صهيب [الرومي]- ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إذا دخل أهلُ الجنةِ الجنة، يقول ﵎: تريدون شيئًا أزيدُكم؟ فيقولون: ألم تُبَيِّضْ وجوهَنا؟ ألم تُدخلْنا الجنةَ وتنجِّنا من النار؟ قال: فيكشف الحجابَ، فما أُعْطوا شيئًا أحبَّ إليهم من النظر إلى ربِّهم ﵎» زاد في رواية: ثم تلا هذه الآية ﴿للذين أحسنوا الحسنى وزِيادةٌ﴾ [يونس: ٢٦] أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (١٨١) في الإيمان، باب إثبات رؤية المؤمنين في الآخرة ربهم ﷿، والترمذي رقم (٢٥٥٥) في صفة الجنة، باب ما جاء في رؤية الرب ﵎.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٣٢) و٦/١٥) قال: حدثنا يزيد بن هارون. وفي (٤/٣٣٢) قال: حدثنا عبد الرحمن بن عدي. وفي (٤/٣٣٣) قال: حدثنا عفان. ومسلم (١/١١٢) قال: حدثنا عبيد الله بن عمر بن ميسرة، قال: حدثني عبد الرحمن بن مهدي. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. وابن ماجة (١٨٧) قال: حدثنا عبد القدوس بن محمد، قال: حدثنا حجاج. والترمذي (٢٥٥٢ و٣١٠٥) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي.\nوالنسائي في الكبرى تحفة الأشراف (٤٩٦٨) عن عمرو بن علي، عن ابن مهدي. (ح) وعن أحمد بن سليمان، عن عفان بن مسلم.\nأربعتهم - يزيد، وابن مهدي، وعفان، وحجاج - عن حماد بن سلمة، عن ثابت البناني، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"10","page":560},{"text":"٨١٢٩ - (م ت) أبو ذر الغفاري - ﵁ - قال: «سألت رسول الله - ﷺ-: هل رأيتَ ربَّك؟ قال: نُورٌ، أنَّى أرَاه؟» . أخرجه مسلم.\nوفي رواية الترمذي عن عبد الله بن شقيق قال: «قلت لأبي ذر: لو رأيتُ رسولَ الله - ﷺ-[لسألتُه، فقال: عمَّ كنْتَ تسألُه؟ قلت:] كنتُ أسألُه: هل رأيتَ ربَّك؟ فقال: أبو ذر: قد سألتُه، فقال: نور، أنَّى أراه» (١) .\n_________\n(١) رواه مسلم رقم (١٧٨) في الإيمان، باب قوله ﵇: \" نور أنا أراه \"، والترمذي رقم (٣٢٧٨) في التفسير، باب ومن سورة النجم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٤٧) قال: حدثنا عفان، قال: حدثنا همام. وفي (٥/١٥٧) قال: حدثنا وكيع وبهز، قالا: حدثنا يزيد بن إبراهيم. وفي (٥/١٧٠) قال: حدثنا يحيى بن سعيد، عن يزيد ابن إبراهيم. وفي (٥/١٧٥) قال: حدثنا يزيد، يعني ابن هارون. قال: حدثنا يزيد بن إبراهيم ومسلم (١/١١١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن يزيد بن إبراهيم. (ح) وحدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام، قال: حدثنا أبي. (ح) وحدثني حجاج بن الشاعر، قال: حدثنا عفان بن مسلم، قال: حدثنا همام. والترمذي (٣٢٨٢) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع ويزيد بن هارون، عن يزيد بن إبراهيم التستري.\nثلاثتهم - همام، ويزيد بن إبراهيم التستري، وهشام الدستوائي - عن قتادة، عن عبد الله بن شقيق، فذكره.","vol":"10","page":560},{"text":"٨١٣٠ - (خ م ت) مسروق [بن الأجدع]- ﵀ - قال: «قلتُ لعائشة: يا أمتاه، هل رأى محمد ربَّه؟ فقالت: لقد قفَّ شعري مما قلتَ، أيْنَ أنتَ من ثلاث من حدَّثكهن فقد كذَب، من حدَّثك أنَّ محمدًا رأى ربَّه فقد كذَب، ثم قرأتْ: ﴿لا تُدْرِكُهُ الأبصارُ وهو يُدْرِكُ الأبصارَ وهو اللطيفُ الخبير﴾ [الأنعام: ١٠٣] و﴿وما كان لِبَشَرٍ أن يُكَلِّمَهُ اللهُ إلا وحيًا أو مِنْ وراء حجاب أو يرسلَ رسولًا﴾ [الشورى: ٥١] ومن حدَّثك أنه يعلم ما في غد، فقد كذَب، ثم قرأتْ: ﴿وما تدري نَفْسٌ ماذا تكسبُ غدًا﴾ [لقمان: ٣٤] ومن حدَّثك أنه كتم، فقد كذبَ، ثم قرأت ﴿يا أيُّها الرسول بلِّغْ ما أُنْزِلَ إليك من ربك ...﴾ الآية [المائدة: ٦٧] ولكنَّه رأى جبريلَ ﵇ في صورته مرتين» .\nوفي رواية قال: قلتُ لعائشة: «فأين قوله: ﴿ثم دنا فتدَّلى. فكان قاب قوسين أو أدنى﴾ [النجم: ٨ – ٩]؟ قالت: ذاك جبريل ﵇، كان يأتيه في صورة الرجل، وإنَّه أتاه هذه المرة في صورته، التي هي صورته، فسدَّ الأفق» .\nوفي أخرى: ومن حدَّثك أنَّه يعلم الغيب، فقد كذَب، وهو يقول: لا يعلم الغيبَ إلا الله.\nوفي أخرى: أن مسروقًا قال: كنتُ متَّكئًا عند عائشة، فقالت: ⦗٥٦٢⦘ يا أبا عائشة، ثلاث من تكلَّم بواحدة منهنَّ فقد أعظم على الله الفِرْيةَ، قلتُ: ما هن؟ قالت: من يزعم أن محمدًا رأى ربَّه فقد أعظم على الله الفرية، قال: وكنتُ متكئًا فجلستُ، فقلتُ: يا أمَّ المؤمنين، أنظريني ولا تُعْجليني، ألم يقل الله ﷿: ﴿ولقد رآه بالأفق المبين﴾ [التكوير: ٢٣]؟ ﴿ولقد رآه نَزْلةً أُخرى﴾ [النجم: ١٣]؟ فقالت: أنا أوَّلُ هذه الأمة سأل عن ذلك رسول الله - ﷺ- فقال: إنما هو جبريل لم أره على صُورتِهِ التي خُلقَ عليها غيرَ هاتين المرتين، ورأيته مُنَهبِطًا من السماء، سادًَّا عِظَمُ خَلْقِهِ ما بين السماء إلى الأرض، فقالت: أو لم تسمعْ أنَّ الله يقول: ﴿لا تُدْرِكهُ الأبصارُ وهو يدرك الأبصارَ وهو اللطيف الخبير﴾ [الأنعام: ١٠٣]؟ أولم تسمع أن الله يقول: ﴿وما كان لبشر أن يُكَلِّمَهُ الله إلا وَحيًا أم مِنْ وراء حجاب أو يرسلَ رسولًا﴾ إلى قوله: ﴿عليٌّ حكيم﴾ [الشورى: ٥١] قالت: ومن زَعَمَ أنَّ رسولَ الله - ﷺ- كتم شيئًا من كتاب الله فقد أعظم على الله الفرية، والله تعالى يقول: ﴿يا أيُّها الرسول بَلِّغ ما أُنْزِلَ إليك من ربِّك وإن لم تفعلْ فما بلَّغْتَ رسالته﴾ [المائدة: ٦٧] قالت: ومن زعم أنه يخبر بما يكون في غد فقد أعظم على الله الفرية، والله تعالى يقول: ﴿قل لا يعلم مَن في السماوات والأرض الغيبَ إلا الله﴾ [النمل: ٦٥]» .\nزاد في رواية «قالت: ولو كان محمد كاتمًا شيئًا مما أُنزِلَ عليه لكتم هذه ⦗٥٦٣⦘ الآية: ﴿وإذ تقول للذي أنعم الله عليه وأنعمتَ عليه أمْسِكْ عليك زَوجَكَ واتَّقِ الله وتُخْفي في نفسك ما الله مُبدِيه وتخشى الناسَ والله أحقُّ أن تخشاه﴾ [الأحزاب: ٣٧]» أخرجه البخاري ومسلم.\nوللبخاري طرَفٌ منه عن القاسم عن عائشة قالت: «من زعم أن محمدًا رأى ربَّه فقد أعظم، ولكن قد رأى جبريل في صورته وخَلْقِهِ سادًّا ما بين الأفق» .\nوأخرج الترمذي الرواية التي أولها قال: «كنتُ متكئًا عند عائشة» (١) .\nوقد أخرج الترمذي رواية لهذا الحديث بزيادة في أولها، وهي مذكورة في تفسير (سورة والنجم) من «كتاب تفسير القرآن» في حرف التاء.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قفَّ شعري) قفَّ الشعر: إذا قام في منابته، وأكثر ما يعرض عند سماعِ ما يخافه الإنسان أو يهابه ويعاينه.\n(الفرية): اختلاق الكذب.\n_________\n(١) رواه البخاري ٨ / ٢٠٦ في تفسير سورة المائدة، باب ﴿يا أيها الرسول بلغ ما أنزل إليك من ربك﴾، وفي بدء الخلق، باب ذكر الملائكة، وفي تفسير سورة ﴿والنجم﴾، في فاتحتها، وفي التوحيد، باب قول الله تعالى: ﴿عالم الغيب فلا يظهر على غيبه أحدًا﴾، ومسلم رقم (١٧٧) في الإيمان، باب معنى قول الله ﷿: ﴿ولقد رآه نزلة أخرى﴾، والترمذي رقم (٣٠٧٠) في التفسير، باب ومن سورة الأنعام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٣٦) قال: حدثنا يزيد. قال: أخبرنا داود عن عامر. وفي (٦/٢٤١) قال: حدثنا محمد بن أبي عدي، عن داود، عن الشعبي. والبخاري (٤/١٤٠) قال: حدثني محمد بن يوسف. قال: حدثنا أبو أسامة. قال: حدثنا زكرياء بن أبي زائدة، عن ابن الأشوع، عن الشعبي. وفي (٦/٦٦و ٩/١٤٢ و١٩٠) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان، عن إسماعيل، عن الشعبي. وفي (٦/١٧٥) قال: حدثنا يحيى. قال: حدثنا وكيع، عن إسماعيل بن أبي خالد، عن عامر. وفي (٩/١٩٠) قال: وقال محمد: حدثنا أبو عامر العقدي. قال: حدثنا شعبة، عن إسماعيل بن أبي خالد، عن الشعبي. ومسلم (١/١١٠ و١١١) قال: حدثني زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم، عن داود، عن الشعبي. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب. قال: حدثنا داود، بهذا الإسناد، نحو حديث ابن علية. (ح) وحدثنا ابن نمير. قال: حدثنا أبي. قال: حدثنا إسماعيل، عن الشعبي. (ح) وحدثنا ابن نمير. قال: حدثنا أبو أسامة. قال: حدثنا زكرياء، عن ابن أشوع، عن عامر. والترمذي (٣٠٦٨) قال: حدثنا أحمد بن منيع، قال: حدثنا إسحاق ابن يوسف. قال: حدثنا داود بن أبي هند، عن الشعبي. وفي (٣٢٧٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن مجالد، عن الشعبي. والنسائي في الكبرى تحفة الأشراف (١٢/١٧٦٠٦) عن إبراهيم بن يعقوب، عن جعفر بن عون، عن سعيد بن أبي عروبة، عن أبي معشر، عن إبراهيم بن يزيد النخعي. وفي الكبرى تحفة الأشراف (١٢/١٧٦١٣) عن محمد بن المثنى، عن عبد الوهاب الثقفي، عن داود، عن عامر. (ح) وعن محمد بن مثنى، عن ابن أبي عدي وعبد الأعلى ويزيد بن زريع.\nثلاثتهم - عن داود، عن عامر -. (ح) وعن عمرو بن علي، عن يزيد بن زريع، عن داود، عن عامر.\nكلاهما - عامر الشعبي، وإبراهيم النخعي - عن مسروق، فذكره.\nوبلفظ: «من زعم أن محمدا -ﷺ- رأى ربه،» .\nأخرجه البخاري (٤/١٤٠) قال: حدثنا محمد بن عبد الله بن إسماعيل، قال: حدثنا محمد بن عبد الله الأنصاري، عن ابن عون، قال: أنبأنا القاسم، فذكره.","vol":"10","page":561},{"text":"<span data-type=\"title\" id=toc-1814>حرف الكاف</span>\nويشتمل على أربعة كتب\nكتاب الكسب، كتاب الكذب، كتاب الكِبر والعجب، كتاب الكبائر\n<span data-type=\"title\" id=toc-1815>الكتاب الأول: في الكسب والمعاش</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1816>الفصل الأول: في الحث على الحلال واجتناب الحرام</span>\n٨١٣١ - (م ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «أيُّها الناس، إن الله طيِّب، لا يقبلُ إلا طيبًا، وإنَّ الله أمرَ المؤمنين بما أمر به المرسلين، فقال: ﴿يا أيُّها الرُّسُلُ كُلوا من الطيبات واعملوا صالحًا إني بما تعملون عليم﴾ [المؤمنون: ٥١] وقال: ﴿يا أيُّها الذين آمنوا كلوا من طيبات ما رزقناكم﴾ [البقرة: ١٧٢] ثم ذكرَ الرجلَ يُطيل السَّفر، أشعثَ أغْبَرَ، يمدّ يديه إلى السماء: يا ربِّ يا رب ومطْعمه حرام، ومشْرَبُه حرام، ⦗٥٦٦⦘ وملبَسَهُ حرام، وغُذِيّ بالحرام، فأنَّى يُستجَاب لذلك؟» .\nأخرجه الترمذي، وأخرجه مسلم ولم يذكر: «الملبس» (١) .\nوزاد رزين بعد قوله: «﴿ما رزقناكم﴾»، وقال: ﴿أَنْفِقُوا من طيبات ما كسبتم ومما أخْرَجنا لكم من الأرض ولا تيمَّمُوا الخبيث منه تنفقون﴾ [البقرة: ٢٦٧] .\n_________\n(١) رواه مسلم رقم (١٠١٥) في الزكاة، باب قبول الصدقة من الكسب الطيب وتربيتها، والترمذي رقم (٢٩٩٢) في التفسير، باب ومن سورة البقرة. أقول: والملبس مذكور عند مسلم والترمذي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٢٨) قال: حدثنا أبو النضر. والدارمي (٢٧٢٠) قال: أخبرنا أبو نعيم. والبخاري (في رفع اليدين (٩١) قال: حدثنا أبو نعيم. ومسلم (٣/٨٥) قال: حدثني أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة، والترمذي (٢٩٨٩) قال: حدثنا عبد بن حميد. قال: حدثنا أبو نعيم.\nثلاثتهم - أبو النضر، وأبو نعيم، وأبو أسامة - قالوا: حدثنا فضيل بن مرزوق، عن عبد بن ثابت، عن أبي حازم، فذكره.","vol":"10","page":565},{"text":"٨١٣٢ - (خ ت) خولة الأنصارية ﵂ قالت: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّ رجالًا يتخوَّضون في مال الله بغير حق، فلهم النار يوم القيامة» أخرجه البخاري.\nوفي رواية الترمذي: «إن هذا المال خَضِر حُلْو، منْ أصابه بحقِّه بُورِك له فيه، ورُبّ متخوِّض فيما شاءت نفسُهُ من مال الله ورسولُه ليس له يوم القيامة إلا النار» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أشعث) الأشعث: البعيد العهد بالدهن والغسل والنظافة، وكذلك الأغبر.\n(يتخوَّضون في مال الله بغير حق) أي: يأخذونها ويتملَّكونها، كما يخوض الإنسان الماء يمينًا وشمالًا.\n_________\n(١) رواه البخاري ٦ / ١٥٣ في الجهاد، باب قول الله تعالى: ﴿فأن لله خمسه﴾، والترمذي رقم (٢٣٧٥) في الزهد، باب ما جاء في أخذ المال بحقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤١٠) وعبد بن حميد (١٥٨٧) والبخاري (٤/١٠٣) .\nثلاثتهم - أحمد بن حنبل، وعبد بن حميد، والبخاري - قالوا: حدثنا عبد الله بن يزيد. قال: حدثنا سعيد بن أبي أيوب. قال: حدثني أبو الأسود، عن النعمان بن أبي عياش الزرقي فذكره.\nورواية الترمذي:\nأخرجها الحميدي (٣٥٣) قال: حدثنا سفيان. قال: حدثنا يحيى بن سعيد. قال: أخبرني عمر بن كثير ابن أفلح. وأحمد (٦/٣٦٤ و٤١٠) قال: حدثنا يزيد بن هارون. قال: أخبرنا يحيى بن سعيد أن عمر بن كثير بن أفلح مولى أبي أيوب الأنصاري أخبره. وفي (٦/٣٦٤) قال: حدثنا سفيان بن عيينة، عن يحيى بن سعيد، عن عمر بن كثير بن أفلح. وفي (٦/٣٧٨) قال: حدثنا هاشم. قال: حدثنا ليث. قال: حدثني سعيد بن أبي سعيد. وعبد بن حميد (١٥٨٨) قال: حدثنا محمد بن الفضل. قال: حدثنا حماد بن سلمة. قال: حدثنا يحيى بن سعيد، عن عمر بن كثير بن أفلح. والترمذي (٢٣٧٤) قال: حدثنا قتيبة. قال: حدثنا الليث، عن سعيد المقبري.\nكلاهما - عمر بن كثير بن أفلح، مولى أبي أيوب الأنصاري، وسعيد بن أبي سعيد المقبري - عن عبيد سنوطى أبي الوليد، فذكره.","vol":"10","page":566},{"text":"٨١٣٣ - (خ م د ت س) النعمان بن بشير - ﵁ - قال: ⦗٥٦٧⦘ سمعتُ رسول الله - ﷺ- يقول - وأهوى النعمان بإصبعيه إلى أذنيهِ - «إنّ الحلال بيِّن، وإن الحرام بيِّن، وبينها أمور مشتبهات لا يعلمهن كثير من الناس، فمن اتقى الشبهات، استبرأ لدينه وعِرْضهِ، ومن وقع في الشبهات وقع في الحرام، كالراعي يرعى حول الحمى يَوشك أن يرتَعَ فيه، ألا ولكِّل ملك حمى، إلا وإنَّ حمى الله محارمُه، ألا وإنَّ في الجسد مضغة، إذا صلَحتْ صلَحَ الجسدُ كلُّه، وإذا فسدت فسدَ الجسدُ كلُّه، ألا وَهِي القلبُ» أخرجه البخاري ومسلم، وأخرجه الترمذي إلى قوله: «محارمه» وأخرجه أبو داود إلى قوله: «وقع في الحرام» .\nولأبي داود: أنَّ رسولَ الله - ﷺ- قال: «إن الحلالَ بيِّن والحرام بيِّن، وبينهما أمور مشتبهات، وسأضرِبُ لكم في ذلك مثلًا: إن الله حَمَى حِمى، وإن حِمَى الله ما حرَّم، وإنه مَن يرْتَعْ حول الحِمَى، يُوشِك أن يخالطه، وإنَّه مَن يُخالط الرِّيبة يُوشكُ أن يَجسُرَ (١)» وأخرج النسائي رواية أبي داود.\nوفي رواية (٢) «الحلال بيِّن والحرام بيِّن، وبينهما أمور مشتبهة، فمن ترك ما شُبّه عليه من الإثم، كان لما استبان عليه أترك، ومن اجترأ على ما يشك فيه من الإثم أوشكَ أن يُواقع ما استبان، والمعاصي حمى الله، ومن يرتَع حولَ الحِمى يُوشِكُ (٣) أن يُخالِطَهُ» (٤) .\n⦗٥٦٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استبرأ لدينه) أي: طلب التبرِّي من التهمة والخلاص منها.\n(مضغة) المضغة: القطعة من اللحم بقدر اللقمة.\n(الرِّيبة): التهمة ومظانُّ الشُّبَه.\n(يرتع) رتع حول الحمى: إذا طاف به ودار حوله.\n(الاجتراء): الإقدام على الشيء، وقِلَّة المبالاة به.\n_________\n(١) وفي بعض النسخ: يخسر.\n(٢) وهي للبخاري.\n(٣) في نسخ البخاري المطبوعة: أن يواقعه.\n(٤) رواه البخاري ١ / ١١٧ في الإيمان، باب فضل من استبرأ لدينه، وفي البيوع، باب الحلال بين والحرام بين وبينهما أمور مشتبهات، ومسلم رقم (١٥٩٩) في المساقاة، باب أخذ الحلال وترك الشبهات ⦗٥٦٨⦘ وأبو داود رقم (٣٣٢٩) و(٣٣٣٠) في البيوع، باب في اجتناب الشبهات، والترمذي رقم (١٢٠٥) في البيوع، باب ما جاء في ترك الشبهات، والنسائي ٧ / ٢٤١ في البيوع، باب اجتناب الشبهات في الكسب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٩١٨) قال: حدثنا سفيان، قال: حدثنا أبو فروة الهمداني. وفي (٩١٩/٢ و٤) قال: حدثنا سفيان، قال: حدثنا مجالد. وأحمد (٤/٢٦٩) قال: حدثنا يحيى بن سعيد، عن مجالد. وفي (٤/٢٧٠) قال: حدثنا يحيى بن سعيد، عن زكريا. وفي (٤/٢٧٠) قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٤/٢٧١) قال: حدثنا سفيان، قال: حفظته من أبي فروة أولا، ثم عن مجالد. وفي (٤/٢٧٤) قال: حدثنا سفيان، عن مجالد. وفي (٤/٢٧٥) قال: حدثنا مؤمل، قال: حدثنا سفيان، عن أبي فروة. والدارمي (٢٥٣٤) قال: أخبرنا أبو نعيم، قال: حدثنا زكريا. والبخاري (١/٢٠) قال: حدثنا أبو نعيم، قال: حدثنا زكريا. وفي (٣/٦٩) قال: حدثني محمد بن المثنى، قال: حدثنا ابن أبي عدي، عن ابن عون. (ح) وحدثنا علي بن عبد الله، قال: حدثنا ابن عيينة، عن أبي فروة. وحدثنا عبد الله بن قال: حدثنا ابن عيينة عن أبي فروة (ح) وحدثنا محمد بن كثير، قال: أخبرنا سفيان، عن أبي فروة. ومسلم (٥/٥٠ و٥١) قال: حدثنا محمد بن عبد الله بن نمير الهمداني، قال: حدثنا أبي، قال: حدثنا زكريا. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس، قالا: حدثنا زكريا. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا جرير، عن مطرف، وأبي فروة الهمداني. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا يعقوب، يعني ابن عبد الرحمن القاري، عن ابن عجلان، عن عبد الرحمن بن سعيد. (ح) وحدثنا عبد الملك بن شعيب بن الليث بن سعد، قال: حدثني أبي، عن جدي، قال: حدثني خالد بن يزيد، قال: حدثني سعيد بن أبي هلال، عن عون بن عبد الله. وأبو داود (٣٣٢٩) قال: حدثنا أحمد بن يونس، قال: حدثنا أبو شهاب، قال: حدثنا ابن عون. وفي (٣٣٣٠) قال: حدثنا إبراهيم بن موسى الرازي، قال: أخبرنا عيسى، قال: حدثنا زكريا. وابن ماجة (٣٩٨٤) قال: حدثنا عمرو بن رافع، قال: حدثنا عبد الله بن المبارك، عن زكريا بن أبي زائدة، والترمذي (١٢٠٥) قال: حدثنا قتيبة بن سعيد، قال: أنبأنا حماد بن زيد، عن مجالد. (ح) وحدثنا هناد، قال: حدثنا وكيع، عن زكريا بن أبي زائدة. والنسائي (٧/٢٤١) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد، وهو ابن الحارث، قال: حدثنا ابن عون. وفي (٨/٣٢٧) قال: أخبرنا حميد بن مسعدة، عن يزيد، وهو ابن زريع، عن ابن عون.\nسبعتهم - أبو فروة، ومجالد، وزكريا، وابن عون، ومطرف، وعبد الرحمن بن سعيد، وعون بن عبد الله - عن عامر الشعبي، فذكره.\n* وأخرجه أحمد (٤/٢٦٧) قال: حدثنا هاشم بن القاسم، قال: حدثنا شيبان، عن عاصم، عن خيثمة والشعبي، عن النعمان بن بشير، فذكره.\n* الروايات مطولة ومختصرة.","vol":"10","page":566},{"text":"٨١٣٤ - () سلمان وابن عباس - ﵄ - أنَّ رسول الله - ﷺ- قال: «الحلال ما أحلّ الله في كتابه، والحرام ما حرَّم الله في كتابه، وما سكت عنه فهو مما عفا عنه، فلا تتكلّفوه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه الترمذي رقم (١٧٢٦) في اللباس، باب ما جاء في لبس الفراء، وابن ماجة رقم (٣٣٦٧) في الأطعمة، باب أكل الجبن والسمن، وأوله سئل رسول الله ﷺ عن السمن والجبن والفراء ... وذكره من حديث سلمان، وفي سنده سيف بن هارون البرجمي وهو ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، قال: وروى سفيان وغيره عن سليمان التيمي عن أبي عثمان النهدي عن سلمان قوله. وكأن الحديث الموقوف أصح، وذكر الترمذي في \" العلل \" عن البخاري أنه قال في الحديث المرفوع: ما أراه محفوظًا، وقال أحمد: هو منكر، وأنكره ابن معين أيضًا، وقال أبو حاتم الرازي: هو خطأ، رواه الثقات عن التيمي عن أبي عثمان النهدي عن النبي ﷺ مرسلًا. ⦗٥٦٩⦘ أقول: وقد روي عن سلمان من قوله من وجوه أخر، ورواه البزار وابن أبي حاتم والحاكم عن أبي الدرداء مرفوعًا بمعناه، وقال الحاكم: صحيح الإسناد، وقال البزار: إسناده صالح، وبنحوه رواه أيضًا ابن مردويه والحاكم عن ابن عباس يرفعه، ورواه أبو داود موقوفًا على ابن عباس، وله شاهد بالمعنى، رواه الدارقطني وغيره من حديث أبي ثعلبة الخشني، فالحديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، وتقدم بنحوه.","vol":"10","page":568},{"text":"٨١٣٥ - (خ) المقدام [بن معد يكرب]- ﵁ - أنَّ رسول الله - ﷺ- قال: «ما أكل أحد طعامًا قط خيرًا من أن يأكلَ من عمل يده، وإن نبي الله داود: كان يأكل من عمل يده» أخرجه البخاري (١) .\n_________\n(١) ٤ / ٢٥٩ في البيوع، باب كسب الرجل وعمله بيده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٣١) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا بقية. قال: حدثنا بحير بن سعد. وفي (٤/١٣٢) قال: حدثنا الحكم بن نافع، قال: حدثنا إسماعيل بن عياش عن بحير بن سعد. والبخاري (٣/٧٤) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا عيسى بن يونس، عن ثور وفي، الأدب المفرد (٨٢) قال: حدثنا حيوة بن شريح. قال: حدثنا بقية، عن بحير بن سعد. وفي (١٩٥) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا بقية، عن بحير بن سعد. وابن ماجه (٢١٣٨) قال: حدثنا هشام بن عمار. قال: حدثنا إسماعيل بن عياش، عن بحير بن سعد. والنسائي في الكبرى الورقة (١٢٤) قال: أخبرنا عمرو بن عثمان. قال: حدثنا بقية، عن بحير. وفيه أيضا قال: أخبرني عيسى بن أحمد العسقلاني بلخ. قال: حدثنا بقية. قال: حدثني بحير بن سعد.\nكلاهما - بحير، وثور بن يزيد - عن خالد بن معدان، فذكره.","vol":"10","page":569},{"text":"٨١٣٦ - (خ س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «يأتي على الناس زمان لا يُبالي المرءُ ما أخذَ منه: أمِنَ الحلال، أم من الحرام؟» أخرجه البخاري والنسائي (١) .\nوزاد رزين: «فإذ ذاك لا تجاب لهم دعوة» .\n_________\n(١) رواه البخاري ٤ / ٢٥٣ في البيوع، باب من لم يبال من حيث كسب المال، وباب قول الله تعالى: ﴿يا أيها الذين آمنوا لا تأكلوا الربا أضعافًا مضاعفة﴾، والنسائي ٧ / ٢٤٣ في البيوع، باب اجتناب الشبهات في الكسب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٣٥) قال: حدثنا يحيى. وفي (٢/٤٥٢) قال: حدثنا حجاج.\n(ح) وحدثنا يزيد. وفي (٢/٥٠٥) قال: حدثنا يزيد. والدارمي (٢٥٣٩) قال: حدثنا أحمد بن عبد الله بن يونس. والبخاري (٣/٧١ و٧٧) قال: حدثنا آدم. والنسائي (٧/٢٤٣) قال: حدثنا القاسم بن زكريا بن دينار. قال: حدثنا أبو داود الحفري، عن سفيان.\nستتهم - يحيى، وحجاج، ويزيد، وأحمد بن عبد الله، وآدم، وسفيان الثوري - عن محمد بن عبد الرحمن بن أبي ذئب، عن سعيد المقبري، فذكره.\nوبلفظ: «يأتي على الناس زمان، لا يبالي الرجل من أين أصاب المال، من حل أو حرام» .\nأخرجه النسائي في الكبرى الورقة (٧٩) قال: أخبرنا القاسم بن زكريا. قال: حدثنا أبو داود الحفري، عن سفيان، عن محمد بن عبد الرحمن، عن الشعبي. فذكره.","vol":"10","page":569},{"text":"<span data-type=\"title\" id=toc-1817>الفصل الثاني: في المباح من المكاسب والمطاعم</span>، وفيه ستة أنواع\n<span data-type=\"title\" id=toc-1818>[النوع] الأول: في مال الأولاد والأقارب</span>\n٨١٣٧ - (ت س د) عائشة - ﵂ - أن رسول الله - ﷺ- قال: «إنَّ أطيبَ ما أكلتم من كسبكم، وإنّ أولادَكم من كسبكم» . أخرجه الترمذي والنسائي.\nوفي رواية أبي داود: عن عمارة بن عمير، عن عمته أنها سألت عائشة، قالت: «في حجْري يتيم - تعني ابنَها - أفآكلُ من ماله؟ فقالت عائشة: قال رسولُ الله - ﷺ-: إنَّ من أطيب ما أكل الرجلُ من كسبه، وولدُه من كسبه» .\nوفي رواية: أنَّ رسولَ الله - ﷺ- قال: «ولدُ الرجل من كسبه، مِنْ أطيَب كسبه، فكلوا من أموالهم» وأخرج النسائي هذه الرواية أيضًا (١) .\n_________\n(١) رواه أبو داود رقم (٣٥٢٨) في البيوع، باب في الرجل يأكل من مال ولده، والترمذي رقم (١٣٥٨) في الأحكام، باب ما جاء أن الوالد يأخذ من مال ولده، والنسائي ٧ / ٢٤١ في البيوع، باب اجتناب الشبهات في الكسب، ورواه أيضًا ابن ماجة رقم (٢١٣٧) في التجارات، باب الحث على المكاسب، ورقم (٢٢٩٠) في التجارات، باب ما للرجل من مال ولده، وفي الباب عن جابر وعبد الله بن عمرو، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه الحميدي (٢٤٦) قال: حدثنا سفيان، قال: حدثنا الأعمش، وأحمد (٦/٣١) قال: حدثنا إسحاق. قال: حدثنا سفيان، عن منصور. وفي (٦/٣١ و١٩٣) قال: حدثنا يحيى، عن سفيان. قال: حدثني منصور. وفي (٦/٤١ و٢٠١) قال: حدثنا سفيان بن عيينة، عن الأعمش. وفي (٦/١٢٧) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان، عن منصور. وفي (٦/٢٢٠) قال: حدثنا إسحاق بن يوسف، عن شريك، عن الأعمش. والدارمي (٢٥٤٠) قال: أخبرنا قبيصة. قال: حدثنا سفيان، عن منصور. وأبو داود (٣٥٢٨) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان، عن منصور. والنسائي (٧/٢٤٠) قال: أخبرنا عبيد الله بن سعيد أبو قدامة السرخسي. قال: حدثنا يحيى بن سعيد، عن سفيان، عن منصور. وفي (٧/٢٤١) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان. قال: حدثنا الأعمش. وفي الكبرى تحفة الأشراف (١٢/١٧٩٩٢) عن أحمد بن حفص بن عبد الله، عن أبيه، عن إبراهيم بن طهمان، عن عمر بن سعيد، عن الأعمش.\nكلاهما - الأعمش، ومنصور - عن إبراهيم، عن عمارة بن عمير، عن عمته، فذكرته.\n* وأخرجه أحمد (٦/١٦٢) قال: حدثنا يحيى بن زكريا. وفي (٦/١٧٣) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وابن ماجة (٢٢٩٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن أبي زائدة. والترمذي (١٣٥٨) قال: حدثنا أحمد بن منيع. قال: حدثنا يحيى بن زكريا بن أبي زائدة.\nكلاهما - يحيى بن زكريا بن أبي زائدة، وشعبة - عن سليمان الأعمش، عن عمارة بن عمير، عن عمته، فذكرته. ليس فيه إبراهيم.\n* وأخرجه أحمد (٦/١٢٦) قال: حدثنا محمد بن جعفر. وفي (٦/٢٠٢) قال: حدثنا يحيى ومحمد بن جعفر. وأبو داود (٣٥٢٩) قال: حدثنا عبيد الله بن عمرة بن ميسرة وعثمان بن أبي شيبة. قالا: حدثنا محمد بن جعفر.\nكلاهما - محمد بن جعفر، ويحيى - عن شعبة، عن الحكم، عن عمارة بن عمير، عن أمه، عن عائشة، فذكرته.\n* الروايات متقاربة المعني.\nوبلفظ: «إن أطيب ما أكل الرجل من كسبه. وإن ولده من كسبه.» .\nأخرجه أحمد (٦/٤٢) قال: حدثنا أبو معاوية ويعلى. وفي (٦/٢٢٠) قال: حدثنا إسحاق بن يوسف، عن شريك. وابن ماجة (٢١٣٧) قال: حدثنا أبو بكر بن أبي شيبة،وعلي بن محمد،وإسحاق بن إبراهيم بن حبيب. قالوا: حدثنا أبو معاوية. والنسائي (٧/٢٤١) قال: أخبرنا يوسف بن عيسى. قال: أنبأنا الفضل بن موسى. (ح) وأخبرنا أحمد بن حفص بن عبد الله النيسابوري. قال: حدثني أبي قال: حدثني إبراهيم بن طهمان، عن عمر بن سعيد.\nخمستهم - أبو معاوية، ويعلى بن عبيد، وشريك، والفضل بن موسى، وعمر بن سعيد - عن الأعمش، عن إبراهيم، عن الأسود، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح، وقد روى بعضهم هذا عن عمارة بن عمير، عن أمه، عن عائشة، وأكثرهم قالوا: عن عمته، عن عائشة.","vol":"10","page":570},{"text":"٨١٣٨ - (د) سعد بن أبي وقاص - ﵁ - قال: «لما بايع رسولُ الله - ﷺ- قامت امرأة جليلة، كأنَّها من نساء مُضرَ، فقالت: يا رسول الله إنا كَلٌّ على آبائنا [وأبنائنا] وأزواجنا، فما يحلُّ لنا من أموالهم؟ قال: الرطبُ تأَكُلْنَه وتُهدِينَهُ» أخرجه أبو داود (١)، وقال أبو داود: «الرَّطْبُ يعني به: ما يفْسُدُ إذا بقي» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (امرأة جليلة) أي: كبيرة القَدْر عظيمة.\n_________\n(١) رقم (١٦٨٦) في الزكاة، باب المرأة تتصدق من بيت زوجها، وإسناده لا بأس به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١٤٧) قال: حدثنا أبو نعيم. وأبو داود (١٦٨٦) قال: حدثنا محمد بن سوار المصري.\nكلاهما - أبو نعيم، ومحمد بن سوار - قالا: حدثنا عبد السلام بن حرب، عن يونس بن عبيد، عن زياد بن جبير، فذكره.\n* قال أبو الحسن علي بن عمر الدارقطني: يرويه يونس بن عبيد، عن زياد بن جبير، واختلف عنه.\nفرواه الثوري، عن يونس بن عبيد، عن زياد، عن سعد.\nوأرسله هشيم، عن يونس، عن زياد، «أن النبي -ﷺ- بعث سعدا على الصدقة..» الحديث.\nويقال: إن سعدا هذا رجل من الأنصار، وليس بسعد بن أبي وقاص، وهو أصح إن شاء الله تعالى: العلل الورقة (١/١٧٠) .\nوهذا الحديث أورده المزي في تحفة الأشراف رقم (٣٨٥٣) في مسند سعد بن أبي وقاص، رضي الله تعالى عنه، وعقب عليه صاحب النكت الظراف فقال: قال ابن المديني في العلل: سعد هذا ليس هو ابن أبي وقاص، والحديث مرسل. هكذا حكى عبد الحق في الأحكام. ثم قال صاحب النكت: لكن أورده البزار في مسند سعد بن أبي وقاص، فأخرجه من طريق سفيان الثوري، عن يونس بن عبيد، ورجح ذلك أبو الحسن بن القطان.","vol":"10","page":571},{"text":"٨١٣٩ - (خ م د س) عائشة - ﵄ - قالت: قالت هندُ [بنتُ عتبةَ] لرسول الله - ﷺ-: «إنَّ أبا سفيان رجل شحيح، وليس يُعْطِيني ما يكفيني وَوَلدي، إلا ما أخذتُ منه وهو لا يعلم؟ فقال رسول الله - ﷺ-: خُذِي ما يكفيك بالمعروفِ» .\nوفي رواية: «إنَّ أبا سفيان رجل مَسِيك، هلْ عليَّ حرجٌ أن أُطعِمَ من الذي له عِيالَنا؟ قال: لا [إلا] بالمعروف» أخرجه البخاري ومسلم وأبو داود والنسائي (١) . ⦗٥٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَسيك) أي: بخيل يُمْسِك ما في يده، وبكسر الميم وتشديد السين: المبالغ في البخل.\n_________\n(١) رواه البخاري ٤ / ٣٣٨ في البيوع، باب من أجرى أمر الأمصار على ما يتعارفون بينهم، وفي المظالم، باب قصاص المظلوم إذا وجد مال ظالمه، وفي النفقات، باب نفقة المرأة إذا غاب عنها زوجها ونفقة الولد، وباب إذا لم ينفق الرجل فللمرأة أن تأخذ بغير علمه ما يكفيها وولدها بالمعروف، وباب ﴿وعلى الوارث مثل ذلك﴾، وفي الأيمان والنذور، باب كيف كانت يمين النبي ﷺ، وفي الأحكام، باب من رأى للقاضي أن يحكم بعلمه في أمر الناس إذا لم يخف الظنون والتهمة، وباب القضاء على الغائب، ومسلم رقم (١٧١٤) في الأقضية، باب قضية هند، وأبو داود رقم (٣٥٣٢) في البيوع، باب في الرجل يأخذ حقه من تحت يده، والنسائي ٨ / ٢٤٦ باب قضاء الحاكم على الغائب إذا عرفه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٢٤٢) قال: حدثنا سفيان. وأحمد (٦/٣٩) قال: حدثنا سفيان. وفي (٦/٥٠) قال: حدثنا يحيى ووكيع. وفي (٦/٢٠٦) قال: حدثنا وكيع. والدارمي (٢٢٦٤) قال: أخبرنا جعفر بن عون. والبخاري (٣/١٠٣) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. وفي (٧/٨٥) قال: حدثنا محمد بن المثنى. قال: حدثنا يحيى. وفي (٧/٨٦) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. وفي (٩/٨٩) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. ومسلم (٥/١٢٩) قال: حدثني علي بن حجر السعدي. قال: حدثنا علي بن مسهر. (ح) وحدثناه محمد بن عبد الله بن نمير، وأبو كريب.\nكلاهما - عن عبد الله بن نمير ووكيع. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا عبد العزيز بن محمد. (ح) وحدثنا محمد بن رافع. قال: حدثنا ابن أبي فديك. قال: أخبرنا الضحاك، يعني ابن عثمان. وأبو داود (٣٥٣٢) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. وابن ماجة (٢٢٩٣) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد وأبو عمر الضرير. قالوا حدثنا وكيع. والنسائي (٨/٢٤٦) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا وكيع. وفي الكبرى تحفة الأشراف (١٢/١٧٢٢٨) عن إسحاق بن إبراهيم، عن أبي معاوية. وفي (١٢/١٧٣١٤) عن يعقوب بن إبراهيم الدورقي، عن يحيى بن سعيد.\nجميعهم - سفيان بن عيينة، ويحيى بن سعيد، ووكيع، وجعفر بن عون، وسفيان الثوري، وعلي بن مسهر، وعبد الله بن نمير، وعبد العزيز بن محمد، والضحاك بن عثمان، وزهير بن محمد، وأبو معاوية- عن هشام بن عروة.\n٢- وأخرجه أحمد (٦/٢٢٥) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٣/١٧٢ و٩/٨٢) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٧/٨٤) قال: حدثنا ابن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا يونس. وفي (٨/١٦٣) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن يونس. ومسلم (٥/١٣٠) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق.\nقال: أخبرنا معمر. (ح) وحدثنا زهير بن حرب. قال: حدثنا يعقوب بن إبراهيم. قال: حدثنا ابن أخي الزهري. وأبو داود (٣٥٣٣) قال: حدثنا خشيش بن أصرم. قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والنسائي في الكبرى. تحفة الأشراف (١٢/١٦٦٣٣) عن محمد بن رافع، عن عبد الرزاق، عن معمر.\nأربعتهم - معمر، وشعيب، ويونس، وابن أخي الزهري - عن الزهري.\nكلاهما - هشام بن عروة، والزهري - عن عروة بن الزبير، فذكره.","vol":"10","page":571},{"text":"٨١٤٠ - (ط) القاسم بن محمد - ﵀ - قال: جاء رجل إلى ابن عباس فقال: «إن لي يتيمًا، وله إبل، أفأشرب من لَبن إبله؟ فقال له ابن عباس: إن كنتَ تبْغِي ضالَّة إبله، وتهنَأُ جرْبَاها، وتليطُ حوضها، وتسْقِيها يوم وردها، فاشرب غير مُضِرٍّ بنَسْل، ولا ناهِك في الحلْب» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تبغي ضالَّتها) الضَّالَّة: الشيء الضائع، وابتغاؤها: طلبها ونشدانها.\n(تهنأ جرباها) الجرباء: التي بها جرب، وهنؤها: مداواتها بدواء الجرب، وهو القطران وما يضاف إليه.\n(تليط حوضها) لاط الحوضَ يليطه ويلوطه لَيْطًا ولوطًا: إذا لطخه بالطين ليصلحه.\n(ناهك في الحلب) النَّاهِك: المستقصي المبالغ فيه، حتى لا يبقى من اللبن شيئًا.\n_________\n(١) ٢ / ٩٣٤ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك الموطأ (١٨٠٤) عن يحيى بن سعيد، أنه قال: سمعت القاسم بن محمد يقول، فذكره.","vol":"10","page":572},{"text":"٨١٤١ - (خ) عائشة - ﵂ - قالت: «يأكل الوصِيُّ بقدر عمالته» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري تعليقًا ١٣ / ١٣٤ في الأحكام، باب رزق الحاكم والعاملين عليها، قال الحافظ في \" الفتح \": وصله ابن أبي شيبة من طريق هشام بن عروة عن أبيه عن عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، وقد أخرجه البخاري تعليقا في الأحكام، باب رزق الحاكم والعاملين عليها.\nوقال الحافظ في الفتح (١٣/١٦١) وصله ابن أبي شيبة. من طريق هشام بن عروة، عن أبيه، عن عائشة.","vol":"10","page":573},{"text":"<span data-type=\"title\" id=toc-1819>[النوع] الثاني: أجرة كَتْبِ القرآن وتعليمه</span>\n٨١٤٢ - (خ) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «إنَّ أحقَّ ما أخذُتم عليه أجرًا كتابُ الله» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) رواه البخاري تعليقًا ٤ / ٣٧٢ في الإجارة، باب ما يعطى في الرقية على أحياء العرب بفاتحة الكتاب، ووصله في كتاب الطب، باب الشروط في الرقية بفاتحة الكتاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري تعليقا في الإجارة، باب ما يعطي من الرقبة على أحياء العرب.\nقلت: وقد ذكره موصولا، وقد تقدم.","vol":"10","page":573},{"text":"٨١٤٣ - () عبد الله بن عباس - ﵄ - أنه سُئل عن أجرة كتابة المصحف؟ فقال: «لا بأس، إنما هم مُصوِّرون، وإنَّهم إنما يأكلون من عمل أيديهم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"10","page":573},{"text":"<span data-type=\"title\" id=toc-1820>[النوع] الثالث: في أرزاق العمال</span>\n٨١٤٤ - (د) بريدة - ﵁ - أن النبيَّ - ﷺ- قال: «مَنِ ⦗٥٧٤⦘ استعملناه على عمل، فرزقناه رزقًا، فما أخذَ بعد ذلك فهو غُلول» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٤٣) في الخراج والإمارة، باب في أرزاق العمال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٢٩٤٣) وابن خزيمة (٢٣٦٩) قالا: حدثنا زيد بن أخزم أبو\nطالب الطائي، قال: حدثنا أبو عاصم، عن عبد الوارث بن سعيد، عن حسين المعلم، عن عبد الله بن بريدة، فذكره.","vol":"10","page":573},{"text":"٨١٤٥ - (د) المستورد بن شداد - ﵁ - قال: سمعت رسولَ الله - ﷺ- يقول: مَنْ كان لنا عامِلًا فليكتسب زوجَة، فإن لم يكن له خادم، فليكتسب خادمًا، فإن لم يكن له مسكن، فليكتسب مسْكنًا، قال أبو بكر - ﵁ (١) -: أُخبِرْتُ أن النبيَّ - ﷺ- قال: «من اتخذ غير ذلك فهو غالٌّ أو سارق» أخرجه أبو داود (٢) .\n_________\n(١) قال في \" عون المعبود \" قال: وأورد أحمد هذا الحديث من عدة طرق وليس فيه هذه الجملة \" قال أبو بكر \".\n(٢) رقم (٢٩٤٥) في الخراج والإمارة، باب في أرزاق العمال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/٢٢٩) قال: حدثنا موسى بن داود، قال: حدثنا ابن لهيعة، عن ابن هبيرة، والحارث بن يزيد. وفي (٤/٢٢٩) قال: حدثنا حسن بن موسى، قال: حدثنا ابن لهيعة، قال: حدثنا الحارث بن يزيد الحضرمي. وفي (٤/٢٢٩) قال: حدثنا يحيى بن إسحاق، قال: حدثنا ابن لهيعة، عن الحارث بن يزيد، وعبد الله بن هبيرة. وفي (٤/٢٢٩) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا عبد الله بن هبيرة. وأبو داود (٢٩٤٥) قال: حدثنا موسى بن مروان الرقي، قال: حدثنا المعافى، قال: حدثنا الأوزاعي، عن الحارث بن يزيد. وابن خزيمة (٢٣٧٠) قال: حدثنا يحيي بن مخلد المفتي. قال: حدثنا معافى،هو ابن عمران الموصلي - عن الأوزاعي، قال: حدثنا حارث بن يزيد.\nكلاهما - عبد الله بن هبيرة، والحارث بن يزيد- عن عبد الرحمن بن جبير، فذكره.","vol":"10","page":574},{"text":"٨١٤٦ - (خ) عائشة ﵂ قالت: «لما استُخلِفَ أبو بكر، قال: لقد علمَ قومي أن حرْفتي لم تكن تعْجزُ عن مؤونة أهلي، وشُغِلْتُ بأمر المسلمين، فسيأكل آلُ أبي بكر من هذا [المال]، ويحترف للمسلمين فيه» أخرجه البخاري (١) .\n_________\n(١) ٤ / ٢٥٨ في البيوع، باب كسب الرجل وعمله بيده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في البيوع (١٥:١) عن إسماعيل بن عبد الله - وهو ابن أبي أيس، عن ابن وهب، عن يونس، عن الزهري، عن عروة، عن عائشة، به. تحفة الأشراف (٥/٣١٣) .","vol":"10","page":574},{"text":"٨١٤٧ - (خ م د س) عبد الله بن السعدي - ﵁ - «أنه قَدِمَ على عمرَ في خلافته، فقال له عمر: ألم أُحدث أنك تلي من أعمال الناس أعمالًا، ⦗٥٧٥⦘ فإذا أُعطيتَ العُمالة كرهتها؟ فقلت: بلى، قال عمر: ما تريد إلى ذلك؟ فقلت: إن لي أفراسًا وأعبُدًا وأنا بخير، وأريد أن تكون عمالتي صدقة على المسلمين، قال عمر: لا تفعل، فإني كنتُ أردتُ الذي أردتَ، وكان رسولُ الله - ﷺ- يعطيني العطاءَ، فأقول: أعطِهِ أفقر إليه مني، حتى أعطاني مرَّة مالًا، فقلت: أعْطِهِ أفقر إليه مني، فقال لي رسولُ الله - ﷺ-: خذه فتمَوَّلهُ وتَصدَّق به، فما جاءك من هذا المال من غير مسألة ولا إشراف فخذه، ومالا فلا تُتْبِعْهُ نَفْسكَ» أخرجه النسائي (١) .\nوقد أخرج هو والبخاري ومسلم وأبو داود هذا المعنى نحوه، وهو مذكور في «كتاب القناعة» من حرف القاف.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإشراف) على الشيء: الاطِّلاع عليه، والميل إليه، والرغبة فيه، وقوله: «وما لا فلا تتبعه نفسك» أي: ما لا يكون بهذه الصفة، بل تكون نفسك له مؤثرة وأنتَ فيه طامع، فلا تتبعه نفسك واتركه.\n_________\n(١) ٥ / ١٠٣ في الزكاة، باب من آتاه الله مالًا من غير مسألة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"10","page":574},{"text":"<span data-type=\"title\" id=toc-1821>[النوع] الرابع: في الإقطاع</span>\n٨١٤٨ - (د ت) وائل بن حجر - ﵁ - أنَّ رسولَ الله ⦗٥٧٦⦘ ﷺ-: «أقْطَعَهُ أرضًا بِحَضْرمَوْتَ، وكَان معاويةُ أميرًا بها إذْ ذاك، وكتبَ إليه لِيعْطِيَهُ إياها، فطلب معاوية أن يُرْدِفَهَ على دابته، فأبى، وقال: لَسْتُ من أرداف الملوك، ثم جاءه بعدُ في خلافته فأعطاه، فقال: ليتني حمَلْتُكَ إذْ ذاك» .\nوفي رواية: «أن النبيَّ - ﷺ- أقْطَعَهُ أرضًا بِحضْرَموْتَ» زاد في رواية: «وبعث معه معاوية ليُقطِعها إيَّاه» أخرج الأولى رزين، والتي بعدها أخرجها الترمذي، وأخرج أبو داود الثانية بغير الزيادة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أرداف الملوك): الذين يَخْلُفون الملوك إذا غابوا، وينوبون منابهم في أمور ملكهم، كانوا يُسمَّوْن في الجاهلية: أردافَ الملوك، وذلك الفعل: الرادفة.\n_________\n(١) الرواية الأولى التي أخرجها رزين هي عند أحمد في \" المسند \" ٦ / ٣٩٩، والرواية الثانية رواها أبو داود رقم (٣٠٥٨) و(٣٠٥٩) في الخراج والإمارة، باب إقطاع الأرضين، والترمذي رقم (١٣٨١) في الأحكام، باب ما جاء في القطائع، وإسناد الحديث حسن، وقال الترمذي: هذا حديث حسن صحيح، قال: والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم في القطائع، يرون جائزًا أن يقطع الإمام لمن رأى ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٦/٣٩٩) قال: حدثنا حجاج، قال: أخبرنا شعبة، عن سماك بن حرب. والدارمي (٢٦١٢) قال: أخبرنا محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة، عن سماك بن حرب. والبخاري في رفع اليدين (٤٣) قال: أخبرنا حفص بن عمر، قال: حدثنا جامع بن مطر. وأبو داود (٣٠٥٨) قال: حدثنا عمرو بن مرزوق، قال: أخبرنا شعبة، عن سماك. وفي (٣٠٥٩) قال: حدثنا حفص بن عمر، قال: حدثنا جامع بن مطر. والترمذي (١٣٨١) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أخبرنا شعبة، عن سماك. (ح) قال محمود: أخبرنا النضر، عن شعبة، عن سماك.\nكلاهما - سماك، وجامع - عن علقمة بن وائل، فذكره.\nوقال الترمذي: هذا حديث حسن.","vol":"10","page":575},{"text":"٨١٤٩ - (ط د) كثير بن عبد الله بن عمرو بن عوف المزني عن أبيه عن جده: أن رسولَ الله - ﷺ- «أقطع بلال بنَ الحارث المزني مَعادن القبليَّة جلسِيَّها وغوريَّها - وفي رواية: جلْسَهَا وغورَها - وحيث يصلح الزرعُ ⦗٥٧٧⦘ من قُدْس، ولم يُعطِه حقَّ مسلم، وكتب له: بسم الله الرحمن الرحيم، هذا ما أعطى محمد رسولُ الله بلالَ بن الحارث، أعطاه مَعادِنَ القبِليَّة جَلْسيَّها وغَورِيَّها - وفي رواية: جَلْسَها وغَوْرَها، زاد في رواية: وجَرْسها وذات النصُب، ثم اتفقتا - وحيث يَصلح الزرع مِن قُدس، ولم يُعْطِهِ حقَّ مُسْلم» زاد في رواية: «وكَتَبَ أُبيُّ بن كعب» أخرجه أبو داود، وقال وفي رواية: «عن عكرمة عن ابن عباس مثله» (١) .\nوفي رواية الموطأ ولأبي داود قال مالك: بلغني عن ربيعة بن عبد الرحمن عن غير واحد: أن رسول الله - ﷺ- «أقطع بلال بن الحارث مَعادَن القبَليَّة وهي من ناحية الفُرْع، وتلك المعادن لا يؤخذ منها إلا الزكاةُ حتى اليوم» (٢) .\n⦗٥٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَلْسيَّها وغَوْرِيَّها) الجَلسيُّ: منسوب إلى جلس: وهي أرض بنجد، ويقال لكل مرتفع من الأرض: جَلْس، و«الغَوْر»: ما انهبط من الأرض، أراد: أنه أقطعه جميع تلك الأرض نجدها وغَورها.\n_________\n(١) رواه أبو داود رقم (٣٠٦٢) و(٣٠٦٣) في الخراج والإمارة، باب إقطاع الأرضين، قال المنذري في \" مختصر سنن أبي داود \" رقم (٢٩٤٠) قال أبو عمر: وهو غريب من حديث ابن عباس، ليس يرويه غير أبي أويس عن ثور، وكثير بن عبد الله بن عمرو بن عوف المزني لا يحتج بحديثه، وأبو أويس عبد الله بن عبد الله، أخرج له مسلم في الشواهد، وضعفه غير واحد. أقول: وعبد الله بن عمرو بن عوف المزني والد كثير لم يوثقه غير ابن حبان.\n(٢) رواه الموطأ ١ / ٢٤٨ في الزكاة، باب الزكاة في المعادن، وأبو داود رقم (٣٠٦١) في الخراج والإمارة، باب إقطاع الأرضين، وهو مرسل عندهما، قال الزرقاني في \" شرح الموطأ \": وصله البزار من طريق عبد العزيز الدراوردي عن ربيعة عن الحارث بن بلال بن الحارث المزني عن أبيه. أقول: قال الذهبي في \" الميزان \" عن هذا السند في ترجمة الحارث: قال أحمد بن حنبل: ليس إسناده بالمعروف، وقال المنذري في \" مختصر سنن أبي داود \": رقم (٢٩٣٨)، وقال أبو عمر: هكذا في الموطأ عند جميع الرواة مرسلًا، ولم يختلف فيه عن مالك، وذكر أن الدراوردي رواه عن ربيعة بن الحارث بن بلال بن الحارث المزني عن أبيه، وقال أيضًا: وإسناده صالح حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٣٠٦) (٢٧٨٦) وأبو داود (٣٠٦٢) قال: حدثنا العباس بن محمد بن حاتم وغيره.\nكلاهما - أحمد بن حنبل، والعباس - عن حسين بن محمد، قال: حدثنا أبو أويس، قال: حدثنا كثير بن عبد الله بن عمرو، عن أبيه، فذكره.\n* أخرجه أبو داود (٣٠٦٣) قال: حدثنا محمد بن النضر، قال: سمعت الحنيني. قال: قرأته غير مرة. يعني كتاب قطيعة النبي -ﷺ-.\nقال أبو داود: وحدثنا غير واحد عن حسين بن محمد، قال: أخبرنا أبو أويس، قال: حدثني كثير بن عبد الله، عن أبيه، عن جده، فذكره.\nوهو في الموطأ (٥٨٥) عن ربيعة بن أبي عبد الرحمن، عن غير واحد، فذكره.","vol":"10","page":576},{"text":"٨١٥٠ - (د ت) أبيض بن حَمال - ﵁ - «أنه وفدَ إلى رسول الله - ﷺ- فاستقطعه الملح الذي بمأرِبَ، فقطعه له، فلما أن وَلَّى قال رجل من المجلس: أتدري ما قطعتَ له يا رسول الله؟ إنما قطعتَ له الماء العِدّ، قال: فانتزَعه منه، قال: وسألته عمَّا يُحمى مِنَ الأراك؟ قال: ما لم تَنَلْهُ أخفاف الإبل» قال أبو داود: «قال محمدُ بن الحسن المخزومي: يعني أن الإبلَ تأكل منتهى رؤوسها، ويُحْمَى ما فوقهُ أن يُنْقَص» .\nوفي رواية: «أنه سأل رسولَ الله - ﷺ- عن حمَى الأراك؟ فقال رسولُ الله - ﷺ-: لا حِمَى في الأراكِ، فقال: أراكةٌ من حِظارِي؟ فقال النبيُّ - ﷺ-: لا حِمَى في الأراكِ» .\nقال فرج [وهو ابن سعيد السبائي المأربي] يعني «بحظاري»: الأرضَ التي فيها الزرع المُحَاطُ عليها. أخرجه أبو داود، وأخرج الترمذي الأولى (١) .\n⦗٥٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العِدّ) الماءُ العِدُّ: الماء الدائم الذي لا انقطاع لمادَّته كثرةً وغزارَة.\n(ما لم تبلغه أخفاف الإبل) قد جاء في متن الحديث له معنى، وقال الخطابي: وله معنى آخر، وهو أنه إنما يحمى من الأراك ما بَعُدَ عن العمارة فلا تبلغه الإبل السارحة إذا أُرْسِلَتْ في المرعى.\n(حظاري) أراد بحظاره: ما قد حظره وحوَّط عليه، وكانت تلك الأراكة التي ذكرها في الحديث، في الأرض التي أحياها قبل أن يُحيْيها، فلم يَمْلِكْها بالإحياء، وملكَ الأرضَ دونها، إذ كانت مرعى للسّارحة، فأما الأراك إذا نَبَتَ في ملك رجل: فإنه مَحْمِي لصاحبه غير محظور عليه.\n_________\n(١) رواه أبو داود رقم (٣٠٦٤) و(٣٠٦٥) و(٣٠٦٦) في الخراج والإمارة، باب إقطاع الأرضين، والترمذي رقم (١٣٨٠) في الأحكام، باب ما جاء في القطائع، وإسناده ضعيف، وقال الترمذي: حديث أبيض بن حمال حديث غريب، والعمل على هذا عند أهل العلم من أصحاب النبي ﷺ وغيرهم في القطائع، يرون جائزًا أن يقطع الإمام لمن رأى ذلك، قال: وفي الباب عن وائل وأسماء بنت أبي بكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٦٤) قال: حدثنا قتيبة بن سعيد، ومحمد بن المتوكل. والترمذي (١٣٨٠) عن قتيبة، وابن أبي عمر.\nثلاثتهم - قتيبة، وابن المتوكل، وابن أبي عمر - قالوا: حدثنا محمد بن يحيى بن قيس المأربي، قال: حدثني أبي، عن ثمامة بن شراحبيل، عن سمي بن قيس، عن شمير بن عبد المدان، فذكره.\nوقال الترمذي: حديث غريب.","vol":"10","page":578},{"text":"٨١٥١ - (د) عبد الله بن حسان العنبري قال: حدَّثني جدَّتايَ صفيَّةُ، ودُحَيبة، ابنتا عُلَيبَةَ - وكانتا ربيبتي قَيْلَةَ بنتِ مخرمَةَ، وكانت جدَّةَ أبيهما - أنها أخْبَرَتْهُما، قالت: «قدِمْنا على رسولِ الله - ﷺ-، فتقدَّم صاحبي - تعني حُرَيثَ بن حسان وافدَ بني بكر بن وائل - فبايعهُ على الإسلام، عليه وعلى قومه، ثم قال: يا رسول الله، اكتبْ بيننا وبين بني تميم بالدهناءِ: أن لا يجاوزَها إلينا منهم [أحدٌ] إلا مُسافِر أو مجاور، فقال رسولُ الله - ﷺ-: اكتب له يا غلامُ بالدهناءِ، قالتْ: فلما رأيتُه قد أمر له بها شُخِص بي، وهي داري ووطني، فقلت: يا رسولَ الله، إنه لم يسألك السَّوِيَّة إذ سألك، إنما هذه ⦗٥٨٠⦘ الدهناءُ عندك مُقيَّدُ الجمل، ومرْعى الغنم، ونساءُ تميم وأبناؤها وراءَ ذلك، فقال: أمِسك يا غلامُ، صدقتِ المسكينةُ، المُسِلمُ أخو المسلِمُ، يسعُهما الماءُ والشجرُ، ويتعاونان على الفَتَّانِ» قال أبو داود: الفَتَّانُ: الشيطانُ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدهناء): موضع معروف ببلاد تميم.\n(مقيَّد الجمل): مرعى الجمل ومسرحه، فهو لا ينزاح عنه، ولا يتجاوزه في طلب المرعى، فكأنه مُقَيّد هناك.\n(الفتان) بفتح التاء: الشيطان الذي يفتن الناس عن دِينهم ويضلُّهم، قال الخطابي: ويروى بضم الفاء، وهو جمع فاتن، مثل كاهن وكُهّان.\n_________\n(١) رواه أبو داود رقم (٣٠٧٠) في الخراج والإمارة، باب إقطاع الأرضين، وإسناده ضعيف، ورواه الترمذي مختصرًا، وقال: هذا حديث لا نعرفه إلا من حديث عبد الله بن حسان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٧٠) قال: حدثنا حفص بن عمر وموسى بن إسماعيل. والترمذي (٢٨١٤)، وفي الشمائل (٦٦) قال: حدثنا عبد بن حميد. قال: حدثنا عفان بن مسلم الصفار أبو عثمان.\nثلاثتهم - حفص، وموسى، وعفان - عن عبد الله بن حسان العنبري. قال: حدثتني جدتاي صفية ودحيبة ابنتا عليبة، فذكرتاه.\n* في رواية عفان: «قدمنا على رسول الله -ﷺ- ...» فذكرت الحديث بطوله. وزاد في آخره: «حتى جاء رجل وقد ارتفعت الشمس. فقال: السلام عليك يارسول الله. فقال رسول الله -ﷺ-: وعليك السلام ورحمة والله، وعليه - تعني النبي -ﷺ-- أسمال مليتين كانتا بزعفران وقد نفضتا، ومع النبي -ﷺ- عسيب نخلة.» .\nوقال الترمذي: حديث قيلة لا نعرفه إلا من حديث عبد الله بن حسان.","vol":"10","page":579},{"text":"٨١٥٢ - (د) سبرة بن عبد العزيز بن الربيع [بن سبرة] الجهني عن أبيه عن جدِّه «أن النبيَّ - ﷺ- نزل في موضع المسجد تحتَ دَوْمَةَ، فأقام ثلاثًا، ثم خرج إلى تبوك، وإنَّ جُهينةَ لحقوه بالرّحْبَةِ، فقال لهم: مَن أهل ذي المروةِ؟ فقالوا: بنو رفاعة من جهينة، فقال: قد أقطعتَها لبني رفاعة، فاقتسَموها، فمنهم من باع، ومنهم من أمسكَ فعمل، ثم سألتُ أباه عبد العزيز عن هذا الحديث؟ فحدَّثني ببعضه، ولم يحدِّثني به كلّه» . ⦗٥٨١⦘ أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٦٨) في الخراج والإمارة، باب في إقطاع الأرضين، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٦٨) قال: حدثنا سليمان بن داود العمري، قال: أخبرنا ابن وهب، قال: حدثنا سبرة بن عبد العزيز بن الربيع الجهني، عن أبيه، فذكره.\nقلت: فيه سبرة بن عبد العزيز، ليس له غير هذا الحديث في السنن، وقال الحافظ في التهذيب (٣/٤٥٣) قال عثمان الدارمي عن ابن معين: ليس به بأس.","vol":"10","page":580},{"text":"٨١٥٣ - (د) عبد الله بن عمر - ﵄ - «أنَّ رسولَ الله - ﷺ- أقطع الزبيرَ حُضْرَ فرَسِه، فأجرى فرَسَهُ حتى قام، ثم رَمى سوْطَهُ، فقال: أعطوه من حيث بلغ السوطُ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حُضْر) الفرس: عَدْوه.\n_________\n(١) رقم (٣٠٧٢) في الخراج والإمارة، باب في إقطاع الأرضين، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٠٧٢) قال: حدثنا أحمد بن حنبل، قال: حدثنا حماد بن خالد، عن عبد الله بن عمر، عن نافع، فذكره.\nقلت: ذكره الشيخ الألباني في ضعيف السنن.","vol":"10","page":581},{"text":"٨١٥٤ - (د) أسماء بنت أبي بكر - ﵄ - «أن رسولَ الله - ﷺ- أقطع الزبير نخلًا» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أقطع الزبير نخلًا) قال فيه الخطابي: إن النخل مالٌ ظاهر العين، حاضر النفع، كالمعادن الظاهرة، فلا يصح إقطاعه، قال: ويشبه أن يكون إنما أعطاه ذلك من الخمس الذي هو سهمه، قال: وكان أبو إسحاق المروزي يتأوَّل إقطاع النبي - ﷺ- المهاجرين الدور على معنى العاريَّة.\n_________\n(١) رقم (٣٠٦٩) في الخراج والإمارة، باب في إقطاع الأرضين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أبو داود (٣٠٦٩) قال: حدثنا حسين بن علي، قال: حدثنا يحيى- يعني ابن آدم - قال: حدثنا أبو بكر بن عياش، عن هشام بن عروة، عن أبيه، فذكره.","vol":"10","page":581},{"text":"٨١٥٥ - (د) عمرو بن حريث - ﵁ - قال: «خطَّ لي رسولُ الله - ﷺ- دارًا بالمدينة بقَوس، وقال: أزْيدُك؟ أزيدُك (١)؟» . ⦗٥٨٢⦘ أخرجه أبو داود (٢) .\n_________\n(١) وفي بعض النسخ: أزبدك، بالباء الموحدة، والزبد: العطاء.\n(٢) رقم (٣٠٦٠) في الخراج والإمارة، باب في إقطاع الأرضين، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٠٦٠) قال: حدثنا مسدد، قال: حدثنا عبد الله بن داود، عن فطر، قال: حدثني أبي، فذكره.\nقلت: فيه قطر، وهو ضعيف.","vol":"10","page":581},{"text":"<span data-type=\"title\" id=toc-1822>[النوع] الخامس: في كسب الحجَّام</span>\n٨١٥٦ - (خ م د) عبد الله بن عباس - ﵄ - «أنَّ رسولَ الله ﷺ احْتَجمَ، وأَعطى الحجَّام أجْرَهُ، واستَعَطَ» أخرجه البخاري ومسلم.\nولمسلم قال: «حجَمَ النبيَّ - ﷺ- عبدٌ لبني بياضَةَ، فأعطاه النبيُّ - ﷺ- أجرَهُ، وكلَّم سيِّدَهُ، فخفّفَ عنه من ضريبتَه، ولو كان سُحْتًا لم يُعْطِهِ النبيُّ - ﷺ-» وفي رواية أبي داود: «ولو عَلِمَهُ خبيثًا لم يُعْطِهِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سُحْتًا) السُّحْتُ: الحرام.\n(الضريبة): الخراج الذي يقرَّر على إنسان يؤدِّيه في كل يوم أو شهر أو سنة.\n_________\n(١) البخاري ٤ / ٣٧٧ في الإجارة، باب خراج الحجام، وفي البيوع، باب ذكر الحجام، وفي الطب، السعوط، ومسلم رقم (١٢٠٢) في المساقاة، باب حل أجرة الحجامة، وأبو داود رقم (٣٤٢٣) في البيوع، باب في كسب الحجام، وقد اختلف العلماء في كسب الحجام، فذهب الجمهور إلى أنه حلال، واحتجوا بهذا الحديث وقالوا: هو كسب فيه دناءة، وليس بمحرم، فحملوا الزجر عنه على التنزيه، وانظر \" الفتح \" ٤ / ٣٧٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٥٠) (٢٢٤٩) و(١/٣٢٧) (٣٠٢٠) قال: حدثنا أبو داود، قال: حدثنا زمعة.\n٢- وأخرجه أحمد (١/٢٥٨) (٢٣٣٧) قال: حدثنا يحيى بن إسحاق. وفي (١/٢٩٢) (٢٦٥٩) قال: حدثنا عفان. وفي (١/٢٩٣) (٢٦٧٠) قال: حدثنا أبو سعيد. والبخاري (٣/١٢٢) قال: حدثنا موسى بن إسماعيل. وفي (٧/١٦١) قال: حدثنا معلى بن أسد. ومسلم (٥/٣٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عفان بن مسلم. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا المخزومي. وفي (٧/٢٢) قال: حدثني أحمد بن سعيد بن صخر الدارمي، قال: حدثنا حبان بن هلال. وأبو داود (٣٨٦٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا أحمد بن إسحاق. والنسائي في الكبرى تحفة الأشراف (٥٧٠٩) عن محمد بن معمر، عن حبان.\nثمانيتهم - يحيى بن إسحاق، وعفان، وأبو سعيد، وموسى بن إسماعيل، ومعلى، والمخزومي، وحبان وأحمد بن إسحاق - عن وهيب بن خالد.\n٣- وأخرجه ابن ماجة (٢١٦٢) قال: حدثنا محمد بن أبي عمر العدني، قال: حدثنا سفيان بن عيينة.\nثلاثتهم - زمعة، ووهيب، وابن عيينة - عن عبد الله بن طاووس، عن أبيه، فذكره.\nرواية زمعة، وموسى بن إسماعيل، وابن عيينة، ليس فيها «واستعط» .\nورواية أحمد بن إسحاق مختصرة على: «أن رسول الله -ﷺ- استعط» .\nوبلفظ: «احتجم رسول الله -ﷺ- وأعطى الحجام أجره، ولو كان سحتا، لم يعطه رسول الله -ﷺ-» .\nأخرجه أحمد (١/٣٣٣) (٣٠٨٥) قال: حدثنا عبد الرزاق، قال: أخبرنا هشام، عن محمد بن سيرين، فذكره.\nوبلفظ: «أن رسول الله -ﷺ- احتجم وأعطى الحجام أجره» .\nأخرجه أحمد (١/٣٥١) (٣٢٨٦) قال: حدثنا يزيد، قال: أخبرنا الحجاج، عن الحكم، عن مقسم، فذكره.\nوبلفظ «احتجم رسول الله -ﷺ- في الأخدعين، وبين الكتفين، حجمه عبد لبني بياضة، وكان أجره مدا ونصفا، فكلم أهله، حتى وضعوا عنه نصف مد» .\nقال ابن عباس: وأعطاه أجره ولو كان حراما ما أعطاه.\nأخرجه أحمد (١/٣٣٣) (٣٠٧٨) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، عن عبيد الله بن عبد الله، فذكره.\nعن عكرمة، عن ابن عباس، قال:\nوبلفظ: «احتجم النبي -ﷺ- وأعطى الحجام أجره، ولو علم كراهية، لم يعطه.» .\nأخرجه أحمد (١/٣٥١) (٣٢٨٤) قال: حدثنا عبد الأعلى. والبخاري (٣/٨٢) قال: حدثنا مسدد، قال: حدثنا خالد، هو ابن عبد الله. وفي (٣/١٢٢) وأبو داود (٣٤٢٣) قالا البخاري، وأبو داود:حدثنا مسدد، قال: حدثنا يزيد بن زريع.\nثلاثتهم - عبد الأعلى، وخالد بن عبد الله، ويزيد- عن خالد الحذاء، عن عكرمة، فذكره.\nوبلفظ: «احتجم رسول الله -ﷺ- وأعطى الحجام أجره، ولو كان حراما لم يعطه، وكان يحتجم في الأخدعين وبين الكتفين، وكان يحجمه عبد لبني بياضة، وكان يؤخذ منه كل يوم مد ونصف،فشفع له النبي -ﷺ- إلى أهله، فجعل مدا» .\n١- أخرجه أحمد (١/٢٣٤) (٢٠٩١) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (١/٢٤١) (٢١٥٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٣١٦) (٢٩٠٦) قال: حدثنا حجاج، قال: أخبرنا شريك. وفي (١/٣٢٤) (٢٩٨١) قال: حدثني هاشم، قال: حدثنا إسرائيل. والترمذي في الشمائل (٣٦٢) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة، عن سفيان الثوري.\nأربعتهم - سفيان الثوري، وشعبة، وشريك، وإسرائيل - عن جابر الجعفي.\n٢- وأخرجه أحمد (١/٣٦٥) (٣٤٥٧) ومسلم (٥/٣٩) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد.\nثلاثتهم - أحمد، وإسحاق، وعبد بن حميد - عن عبد الرزاق، قال: أخبرنا معمر، عن عاصم الأحول.\nكلاهما - جابر الجعفي، وعاصم الأحول - عن عامر الشعبي، فذكره.\nزاد عاصم «.. وكلم سيده، فخفف عنه من ضريبته..»\nفي رواية شعبة: «وأعطى الحجام أجره مدا ونصفا، قال: وكلم مواليه، فحطوا عنه نصف مد، وكان عليه مدان.» .","vol":"10","page":582},{"text":"٨١٥٧ - (خ م ط د ت) حميد الطويل قال: سمعتُ أنسًا رضي ⦗٥٨٣⦘ الله عنه يقول: «دَعَا رسولُ الله - ﷺ- غلامًا لنَا حجَّامًا فحَجَمَهُ، فأمرَ له بِصاع أو صاعين، أو بمد أو مدَّين، وكلّم فيه فخفَّف من ضريبَتِهِ» .\nوفي رواية قال: «سُئِلَ أنس عن أجر الحجَّام؟ فقال: احتجمَ رسولُ الله - ﷺ-، حجَمَهُ أبو طيْبَةَ، وأعطاه صاعين من طعام، وكلَّم مواليه فخفَّفوا عنه، وقال: إن أمْثلَ ما تدَاويتُم به الحجَامَةُ والقُسْطُ البحريُ، ولا تُعْذِّبوا صِبْيانكم بالغَمْزِ من العُذَرَةِ، عليكم بالقُسْطِ» . أخرجه البخاري ومسلم.\nوأخرج الترمذي إلى قوله: «ما تَدَاويتم به الحجامة» .\nوفي رواية الموطأ وأبي داود قال: «حجَمَ أبو طيبَةَ رسول الله - ﷺ- فأمرَ له بِصاع من تمر، وأمرَ أهله أن يُخفِّفُوا مِن خرَاجِهِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أمثل) أي: أشرف وأجود. ⦗٥٨٤⦘\n(العُذْرة): وجع الحلق من الدم، وذلك الموضع أيضًا يسمى: عُذرة، وهو قريب من اللَّهاة.\n_________\n(١) البخاري ٤ / ٢٧٢ في البيوع، باب ذكر الحجام، وباب من أجرى أمر الأمصار على ما يتعارفون بينهم، وفي الإجارة، باب ضريبة العبد، وتعاهد ضرائب الإماء، وباب من كلم موالي العبد أن يخففوا من خراجه، وفي الطب، باب الحجامة من الداء، ومسلم رقم (١٥٧٧) في المساقاة، باب حل أجرة الحجام، والموطأ ٢ / ٩٧٤ في الاستئذان، باب ما جاء في الحجامة وأجرة الحجام، وأبو داود رقم (٣٢٢٤) في البيوع، باب في كسب الحجام، والترمذي رقم (١٢٧٨) في البيوع، باب ما جاء في الرخصة في كسب الحجام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك. الموطأ (٦٠٣) والبخاري (٣/٨٢ و١٠٣) قال: حدثنا عبد الله بن يوسف. وأبو داود (٣٤٢٤) قال: حدثنا القعنبي.\nكلاهما - ابن يوسف، والقعنبي - عن مالك.\n٢- وأخرجه الحميدي (١٢١٧) قال: حدثنا سفيان بن عيينة.\n٣- وأخرجه أحمد (٣/١٠٠) والنسائي في الكبرى تحفة الأشراف (٧٧٩) عن إسحاق بن إبراهيم.\nكلاهما - أحمد، وإسحاق - عن معتمر بن سليمان.\n٤- وأخرجه أحمد (٣/١٠٧) قال: حدثنا ابن أبي عدي.\n٥- وأخرجه أحمد (٣/١٨٢) قال: حدثنا يحيى بن سعيد.\n٦- وأخرجه أحمد (٣/٢٨٢) قال: حدثنا محمد بن جعفر.\nوالبخاري (٣/١٢٢) قال: حدثنا آدم ومسلم (٥/٣٩) قال: حدثنا أحمد بن الحسن بن خراش، قال: حدثنا شبابة.\nثلاثتهم - ابن جعفر، وآدم، وشبابة - قالوا: حدثنا شعبة.\n٧- وأخرجه عبد بن حميد (١٤٠٣) والدارمي (٢٦٢٥) قالا: أخبرنا يزيد بن هارون.\n٨- وأخرجه البخاري (٣/١٢٢) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان الثوري.\n٩- وأخرجه البخاري (٧/١٦١) قال: حدثنا محمد بن مقاتل، قال: أخبرنا ابن المبارك.\n١٠- وأخرجه مسلم (٥/٣٩) قال: حدثنا يحيى بن أيوب، وقتيبة، وعلي بن حجر. والترمذي (١٢٧٨) وفي الشمائل (٣٦٠) قال: حدثنا علي بن حجر. ثلاثتهم قالوا: حدثنا إسماعيل بن جعفر.\n١١- وأخرجه مسلم (٥/٣٩) قال: حدثنا ابن أبي عمر، قال: حدثنا مروان بن معاوية.\nجميعهم - مالك، وابن عيينة، ومعتمر، وابن أبي عدي، ويحيى بن سعيد، وشعبة، ويزيد، والثوري، وابن المبارك، وإسماعيل بن جعفر، ومروان - عن حميد، فذكره.\nعن عمرو بن عامر، قال: سمعت أنسا يقول: «كان النبي -ﷺ- يحتجم، ولم يكن يظلم أحدا أجره.» .\n١- أخرجه أحمد (٣/١٢٠) قال: حدثنا وكيع، وفي (٣/٢١٥) قال: حدثنا محمد بن عبيد. وفي (٣/٢٦١) والبخاري (٣/١٢٢) قالا: حدثنا أبو نعيم ومسلم (٧/٢٢) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب.\nكلاهما عن وكيع.\nثلاثتهم - وكيع، ومحمد بن عبيد، وأبو نعيم - عن مسعر.\n٢- وأخرجه أحمد (٣/١٧٧) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان الثوري.\nكلاهما - مسعر، والثوري- عن عمرو بن عامر، فذكره.\nوبلفظ: «أن النبي -ﷺ- احتجم، وأعطى الحجام أجره» .\nأخرجه ابن ماجة (٢١٦٤) قال: حدثنا عبد الحميد بن بيان الواسطي، قال: حدثنا خالد بن عبد الله، عن يونس، عن ابن سيرين، فذكره.\nوبلفظ: «أن أبا طيبة حجم النبي -ﷺ-، فأمر له بصاع من تمر، وكلم أهله فوضعوا عنه من خراجه.» .\nأخرجه أحمد (٣/١٧٤) قال: حدثنا مؤمل، قال: حدثنا حماد، قال: حدثنا ثابت، فذكره.","vol":"10","page":582},{"text":"<span data-type=\"title\" id=toc-1823>[النوع] السادس: في أشياء متفرقة</span>\n٨١٥٨ - (د) رجل من المهاجرين من أصحاب النبيِّ - ﷺ- قال: «غزَوْتُ مع رسولِ الله - ﷺ- ثلاثًا، أسْمَعُه يقول: المسلمون شركاءُ في ثلاث: في الماء، والكلاءِ، والنارِ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٧٧) في البيوع، باب في منع الماء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم.","vol":"10","page":584},{"text":"٨١٥٩ - (د) أسمر بن مضرس [الطائي] قال: أتيتُ النبيَّ - ﷺ- فبايعتُه، فقال: مَنْ سَبَقَ إلى ماء لم يَسبِقهُ إليه مسلم فهو له، فخرج الناس يتعادَوْنَ يتخاطُّون» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٧١) في الخراج والإمارة، باب في إقطاع الأرضين، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف:أخرجه أبو داود (٣٠٧١) قال: حدثنا محمد بن بشار، قال: حدثني عبد الحميد بن عبد الواحد، قال: حدثتني أم جنوب بنت نميلة، عن أمها سويدة بنت جابر، عن أمها عقيلة، فذكرته.","vol":"10","page":584},{"text":"<span data-type=\"title\" id=toc-1824>الفصل الثالث: في المكروه والمحظور من المكاسب والمطاعم</span>، وفيه نوعان\n<span data-type=\"title\" id=toc-1825>[النوع الأول] منهيات مشتركة</span>\n٨١٦٠ - (خ م ط د ت س) أبو مسعود - ﵁ - قال: ⦗٥٨٥⦘ «نهى رسولُ الله - ﷺ- عن ثمنِ الكلب، ومهر البغيِّ، وحُلْوَانِ الكاهِن» أخرجه الجماعة.\nوقال مالك: يعني بمهر البغيِّ: ما تُعطى المرأةُ على الزنا، وحُلْوَان الكاهن: رِشوته، وما يعطى على أن يَتَكَهَّنَ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البَغِيُّ): الزانية، ومهرها: أجرها.\n(حُلوان الكاهن) الكاهن معروف، وحُلوانه: ما يعطى من الهدية والأجر إذا سئل عن شيء ليخبرهم به مما يجهلونه.\n_________\n(١) رواه البخاري ٤ / ٣٥٣ في البيوع، باب ثمن الكلب، وفي الإجارة، باب كسب البغي والإماء، وفي الطلاق، باب مهر البغي والنكاح الفاسد، وفي الطب، باب الكهانة، ومسلم رقم (١٥٦٧) في المساقاة، باب تحريم ثمن الكلب، والموطأ ٢ / ٦٥٦ في البيوع، باب ما جاء في ثمن الكلب، وأبو داود رقم (٣٤٨١) في البيوع، باب في أثمان الكلب، والترمذي رقم (١٢٧٦) في البيوع، باب ما جاء في ثمن الكلب، والنسائي ٧ / ٣٠٩ في البيوع، باب بيع الكلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٤٠٧) والحميدي (٤٥٠) قال: حدثنا سفيان. وأحمد (٤/١١٨) قال: حدثنا هشام بن القاسم، قال: حدثنا اليث، يعني ابن سعد. وفي (٤/١١٩) قال: حدثنا إبراهيم بن أبي العباس، قال: حدثنا أبو أويس. وفي (٤/١٢٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والدارمي (٢٥٧١) قال: أخبرنا محمد بن يوسف، قال: حدثنا ابن عيينة. والبخاري (٣/١١٠) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٣/١٢٢) قال: حدثنا قتيبة بن سعيد، عن مالك. وفي (٧/٧٩) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي (٧/١٧٦) قال: حدثنا عبد الله بن محمد، قال: حدثنا ابن عيينة. ومسلم (٥/٣٥) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا قتيبة بن سعيد، ومحمد بن رمح، عن الليث بن سعد. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة. وأبو داود (٣٤٢٨ و٣٤٨١) قال: حدثنا قتيبة، عن سفيان. وابن ماجة (٢١٥٩) قال: حدثنا هشام بن عمار، ومحمد بن الصباح، قالا: حدثنا سفيان بن عيينة. والترمذي (١١٣٣ و١٢٧٦ و٢٠٧١) قال: حدثنا قتيبة. قال: حدثنا الليث. وفي (١٢٧٦) قال: حدثنا سعيد بن عبد الرحمن المخزومي، وغير واحد، قالوا: حدثنا ابن عيينة. والنسائي (٧/١٨٩ و٣٠٩) قال: أخبرنا قتيبة، قال: حدثنا الليث.\nخمستهم - مالك، وسفيان بن عيينة، والليث، وأبو أويس عبد الله بن عبد الله، ومعمر - عن الزهري، أنه سمع أبا بكر بن عبد الرحمن بن الحارث بن هشام، فذكره.","vol":"10","page":584},{"text":"٨١٦١ - (م د ت س) رافع بن خديج - ﵁ - أن رسول الله - ﷺ- قال: «مهْرُ البغي خبيث، وثمن الكلب خبيث، وكسب الحجام خبيث» .\nوفي أخرى: «شرّ الكسب: مهر البَغيِّ، وثمَنُ الكلبِ، وكَسبُ الحجَّامِ» أخرجه الترمذي وأبو داود، وأخرج النسائي الثانية (١) .\n⦗٥٨٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خبيث) الخبيث: الحرام، وهو يطلق على المكروه، وهو الذي عنى به في كسب الحجام، وأما قوله: «في ثمن الكلب ومهر البغي» فيريد به الحرام، قال الخطابي: وقد يجمع الكلام بين القرائن في اللفظ، ويفرق بينهما في المعنى، ويعرف ذلك من الأغراض والمقاصد.\n_________\n(١) رواه أبو داود رقم (٣٤٢١) في البيوع، باب في كسب الحجام، والترمذي رقم (١٢٧٥) في البيوع، باب ما جاء في ثمن الكلب، والنسائي ٧ / ١٩٠ في الصيد، باب النهي عن ثمن الكلب، وقد أبعد المصنف النجعة، فالحديث عند مسلم رقم (١٥٦٨) في المساقاة، باب تحريم ثمن الكلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٤٦٤) قال: حدثنا عفان، قال: حدثنا أبان. وفي (٣/٤٦٥ و٤/١٤١) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والدارمي (٢٦٢٤) قال: أخبرنا وهب بن جرير، قال: حدثنا هشام. ومسلم (٥/٣٥) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا الوليد بن مسلم، عن الأوزاعي. وفي (٥/٣٥) أيضا قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا النضر بن شميل، قال: حدثنا هشام. وأبو داود (٣٤٢١) قال: حدثنا موسى بن إسماعيل، قال: أخبرنا أبان. والترمذي (١٢٧٥) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي في الكبرى تحفة الأشراف (٣٥٥٥) عن هشام بن عمار، عن يحيى بن حمزة، عن الأوزاعي. (ح) وعن عبيد الله بن فضالة بن إبراهيم، عن محمد بن المبارك، عن معاوية بن سلام. (ح) وعن إسحاق بن منصور، عن معاذ بن هشام الدستوائي، عن أبيه.\nخمستهم - أبان، ومعمر، وهشام، والأوزاعي، ومعاوية - عن يحيى بن أبي كثير، عن إبراهيم بن عبد الله بن قارظ.\n٢- وأخرجه أحمد (٤/١٤٠) ومسلم (٥/٣٥) قال: حدثني محمد بن حاتم. والنسائي (٧/١٩٠) قال: أخبرنا شعيب بن يوسف. وفي الكبرى تحفة الأشراف (٣٥٥٥) عن محمد بن المثنى.\nأربعتهم - أحمد، وابن حاتم، وشعيب، وابن المثنى - عن يحيى بن سعيد القطان، قال: حدثنا محمد بن يوسف.\n٣- وأخرجه النسائي في الكبرى تحفة الأشراف (٣٥٥٥) عن الحسين بن حريث، عن الفضل بن موسى، عن الجعيد بن عبد الرحمن، عن يزيد بن خصيفة.\nثلاثتهم - إبراهيم، ومحمد، ويزيد - عن السائب بن يزيد، فذكره.\nلفظ رواية محمد بن يوسف: «شر الكسب: مهر البغي، وثمن الكلب، وكسب الحجام» .\nفي رواية معاذ بن هشام، عن أبيه، عن يحيى بن أبي كثير، قال: عن عبد الله بن إبراهيم بن قارظ.","vol":"10","page":585},{"text":"٨١٦٢ - (خ د) أبو جحيفة - ﵁ - قال: «نَهَى رسولُ الله -ﷺ- عن ثَمَنِ الدَّمِ، وثمَنِ الكلبِ، وكسب البغيِّ، ولَعَنَ الواشمَةَ والمستوشمة، وآكلَ الربا ومُوكِلهِ، والمصوِّرين» أخرجه البخاري.\nوفي رواية: «نهى عنْ ثَمنِ الكلب، والدمِ، والوَشْم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الواشمة): التي تَعمَلُ الوَشْمَ في وجوه النساء، وهو تغريز الجلد بالإبرة، وحَشْوُ النيل في أماكن الغرز، والمستوشمة: التي تطلب أن يفعل بها ذلك.\n_________\n(١) رواه البخاري ٤ / ٣٥٣ في البيوع، باب ثمن الكلب، وباب موكل الربا، وفي الطلاق، باب مهر البغي والنكاح الفاسد، وفي اللباس، باب الواشمة، وباب من لعن المصور، ورواه أيضًا أبو داود رقم (٣٤٨٣) في البيوع، باب في أثمان الكلاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٠٨) قال: حدثنا عفان. وفي (٤/٣٠٩) قال: حدثنا محمد بن جعفر. والبخاري (٣/٧٨) قال: حدثنا أبو الوليد. وفي (٣/١١٠) قال: حدثنا حجاج بن منهال. وفي (٧/٧٩) قال: حدثنا آدم. وفي (٧/٢١٤) قال: حدثنا سليمان بن حرب. وفي (٧/٢١٧) قال:حدثنا محمد بن المثنى. قال: حدثني غندر. وأبو داود (٣٤٨٣) قال: حدثنا أبو الوليد الطيالسي.\nسستتهم - عفان، ومحمد بن جعفر غندر، وأبو الوليد، وحجاج، وآدم، وسليمان بن حرب - قالوا: حدثنا شعبة. قال: أخبرني عون بن أبي جحيفة، فذكره.\n* رواية أبي داود مختصرة على: «أن رسول الله -ﷺ- نهى عن ثمن الكلب.» .","vol":"10","page":586},{"text":"٨١٦٣ - (د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يَحلُّ ثمنُ الكلب، ولا حُلْوانُ الكاهن، ولا مَهر البَغيِّ» . أخرجه أبو داود والنسائي. ⦗٥٨٧⦘\nوفي أخرى للنسائي: «نهى رسولُ الله - ﷺ- عن كَسْبِ الحجَّام، وعن ثَمَن الكلب، وعَسْبِ الفحلِ» (١) .\n_________\n(١) رواه أبو داود رقم (٣٤٨٤) في البيوع، باب في أثمان الكلاب، والنسائي ٧ / ١٩٠ في الصيد، باب النهي عن ثمن الكلب، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أبو داود (٣٤٨٤) قال: حدثنا أحمد بن صالح. والنسائي (٧/١٨٩) قال: أخبرنا يونس بن عبد الأعلى.\nكلاهما - أحمد، ويونس - قالا: حدثنا ابن وهب. قال: أنبأنا معروف بن سويد الجذامي، أن علي بن رباح اللخمي حدثه، فذكره.\nوأخرجه أحمد (٢/٢٩٩) والنسائي (٧/٣١٠) قال: حدثنا محمد بن بشار.\nكلاهما - أحمد بن حنبل، وابن بشار - عن محمد بن جعفر غندر. قال: حدثنا شعبة، عن المغيرة. قال: سمعت ابن أبي نعم، فذكره.\nوبلفظ: «نهى رسول الله -ﷺ- عن ثمن الكلب، وعسب الفحل» .\nأخرجه الدارمي (٢٦٢٦) قال: أخبرنا محمد بن عيسى. قال: حدثنا ابن فضيل. وابن ماجة (٢١٦٠) قال: حدثنا علي بن محمد ومحمد بن طريف. قالا: حدثنا محمد بن فضيل. والنسائي (٧/٣١١) قال: أخبرنا واصل بن عبد الأعلى. قال: حدثنا ابن فضيل. وفي الكبرى تحفة الأشراف (١٠/١٣٤٠٧) عن محمد بن الحسن، عن محمد بن أبي عبيدة. (ح) وعن علي بن ميمون، عن ابن فضيل.\nكلاهما - ابن فضيل، ومحمد بن أبي عبيدة - عن الأعمش، عن أبي حازم، فذكره.","vol":"10","page":586},{"text":"٨١٦٤ - (م د ت س) جابر بن عبد الله - ﵄ - قال: «نهى رسولُ الله - ﷺ- عن ثَمَنِ الكلبِ، والسِّنَّور» أخرجه مسلم وأبو داود والترمذي وزاد النسائي: «إلا كلبَ صيد (١)» (٢) .\n_________\n(١) قال النسائي: وهذا منكر، يعني هذه الزيادة.\n(٢) رواه مسلم رقم (١٥٦٩) في المساقاة، باب تحريم ثمن الكلب، وأبو داود رقم (٣٤٧٩) في البيوع، باب في ثمن السنور، والترمذي رقم (١٢٧٩) في البيوع، باب ما جاء في كراهية ثمن الكلب والسنور، والنسائي ٧ / ٣٠٩ في البيوع، باب ما استثني من بيع الكلب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣١٧) قال: حدثنا عباد بن العوام، عن الحسن بن أبي جعفر.\n٢- وأخرجه أحمد (٣/٣٣٩) قال: حدثنا إسحاق بن عيسى. وفي (٣/٣٤٩) قال: حدثنا موسى. وفي (٣/٣٨٦) قال: حدثنا حسن. وابن ماجة (٢١٦١) قال: حدثنا هشام بن عمار، قال: حدثنا الوليد بن مسلم.\nأربعتهم - إسحاق، وحسن، والوليد بن مسلم، وموسى - عن ابن لهيعة.\n٣- وأخرجه مسلم (٥/٣٥) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل.\n٤- وأخرجه النسائي (٧/١٩٠ و٣٠٩) قال: أخبرني إبراهيم بن الحسن المقسمي، قال: حدثنا حجاج بن محمد، عن حماد بن سلمة.\nأربعتهم - ابن أبي جعفر، وابن لهيعة، ومعقل، وحماد بن سلمة - عن أبي عن أبي الزبير، فذكره.\nوأخرجه أبو داود (٣٤٧٩) قال: حدثنا إبراهيم بن موسى الرازي. (ح) وحدثنا الربيع بن نافع، أبو توبة، وعلي بن بحر. والترمذي (١٢٧٩) قال: حدثنا علي بن حجر، وعلي بن خشرم.\nخمستهم - إبراهيم بن موسى، وأبو توبة، وابن بحر، وابن حجر، وابن خشرم - عن عيسى بن يونس، عن الأعمش، عن أبي سفيان، فذكره.","vol":"10","page":587},{"text":"<span data-type=\"title\" id=toc-1826>[النوع الثاني] منهيات مفردة</span>\n<span data-type=\"title\" id=toc-1827>كسبُ الإماء</span>\n٨١٦٥ - (خ د) أبو هريرة - ﵁ - قال: «نهى رسولُ الله - ﷺ- عن كسبِ الإماءِ» أخرجه البخاري وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كسب الإماء) قد جاء في حديث أبي هريرة هكذا النهي مطلقًا، ⦗٥٨٨⦘ وجاء في حديث رافع مقيَّدًا، فقال: «حتى يُعلم من أين هو؟» وفي الآخر «إلا ما عَمِلَتْ بيدها» قال الخطابي: ووجه حديث أبي هريرة: أنه كان لأهل مكة والمدينة إماءٌ عليهن ضرائب، يخدمن الناس، ويَأْخُذْنَ أجرهن ويعطين مواليهنَّ ما عليهنَّ من الضرائب، ومن تكون مُتَبذِّلَةً خارجة داخلة وعليها ضريبة وقرار لمولاها، فلا يؤمَنُ أن يبدوَ منها زلّةٌ، إما لاستزادة في المعاش وتحصيل الضريبة، وإما لشهوة تَغلب، أو لغير ذلك، والمعصوم قليل، فنهى النبيُّ - ﷺ- عن كسبهنَّ تنزُّهًا عنه، هذا إذا كان للأمة وجه معلوم تكسب منه، فكيف إذا لم يكن لها جهة معلومة؟\n_________\n(١) رواه البخاري ٤ / ٣٧٨ في الإجارة، باب كسب البغي والإماء، وفي الطلاق، باب مهر البغي والنكاح الفاسد، وأبو داود رقم (٣٤٢٥) في البيوع، باب في كسب الإماء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٨٧) قال: حدثنا يحيى بن زكريا. قال: حدثنا شعبة. وفي (٢/٣٤٧) قال: حدثنا عفان. قال: حدثنا همام. وفي (٢/٣٨٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٣٧) قال: حدثنا يحيى، عن شعبة. وفي (٢/٤٥٤) قال: حدثنا حجاج. قال: حدثنا شعبة. وفي (٢/٤٨٠) قال: حدثنا وكيع. قال: حدثنا شعبة. والدارمي (٢٦٢٣) قال: حدثنا سهل بن حماد. قال: حدثنا شعبة. والبخاري (٣/١٢٢) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة. وفي (٧/٧٩) قال: حدثنا علي بن الجعد. قال: أخبرنا شعبة. وأبو داود (٣٤٢٥) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي، قال: حدثنا شعبة.\nكلاهما - شعبة، وهمام - عن محمد بن جحادة، عن أبي حازم، فذكره.","vol":"10","page":587},{"text":"٨١٦٦ - (د) رافع بن خديج - ﵁ - قال: «نهى رسولُ الله - ﷺ- عن كسب الأمة حتى يُعْلَم مِنْ أينَ هو؟» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٢٧) في البيوع، باب في كسب الإماء، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أبو داود (٣٤٢٧) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن أبي فديك، عن عبيد الله يعني ابن هرير، عن أبيه، فذكره.","vol":"10","page":588},{"text":"٨١٦٧ - (د) طارق بن عبد الرحمن القرشي قال: جاء رافعُ بنُ رِفَاعةَ - ﵁ - إلى مجلسِ الأنصار، فقال: لقد نهانا رسولُ الله - ﷺ- اليوم ... فذكر شيئًا (١)، ونَهانا عن كسب الإماء، إلا ما عمِلَتْ بيدها، وقال: «هكذا بأصابعه، نحو الخبزِ والغسل (٢) والنَّقْشِ (٣)» أخرجه أبو داود (٤) .\n_________\n(١) في نسخ أبي داود المطبوعة: أشياء.\n(٢) كذا في الأصول المخطوطة: وفي نسخ أبي داود المطبوعة و\" عون المعبود \": والغزل، وهو أصوب.\n(٣) قال في \" عون المعبود \": وفي رواية: النقش، بالقاف، وهو التطريز.\n(٤) رقم (٣٤٢٦) في البيوع، باب في كسب الإماء، وإسناده صحيح، وانظر \" عون المعبود \" ٣ / ٢٧٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٤/٣٤١) وأبو داود (٣٤٢٦) قال: حدثنا هارون بن عبد الله.\nكلاهما - أحمد، وهارون بن عبد الله - قالا: حدثنا هاشم بن القاسم، قال: حدثنا عكرمة، يعني ابن عمار، قال: حدثني طارق بن عبد الرحمن القرشي، فذكره.","vol":"10","page":588},{"text":"٨١٦٨ - (ط) أبو سهيل بن مالك عن أبيه أنَّه سمع عثمان بن عفّان يقول في خطبته حين ولَي: «ولا تكلِّفوا الصبيانَ الكسبَ، فإنَّكم متى كلّفتُمُوهم الكسبَ سَرَقوا، ولا تُكلِّفوا الأمَةَ غيْرَ ذاتِ الصَّنْعَةِ الكسبَ، فإنَّكم متى كلَّفْتُمُوها ذلكَ: كسبِتْ بفَرْجِها، وعِفُّوا إذْ أعفَّكُمُ الله، وعليكم من المطاعم بما طابَ منها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٨١ في الاستئذان، باب الأمر بالرفق بالمملوك، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٩٠٤) عن عمه أبي سهيل بن مالك، عن أبيه، فذكره.","vol":"10","page":589},{"text":"<span data-type=\"title\" id=toc-1828>ثمن الكلب</span>\n٨١٦٩ - (د س) عبد الله بن عباس - ﵄ - قال: «نهى رسولُ الله - ﷺ- عن ثمن الكلب، وإن جاء يطلب ثمن الكلب فاملأْ كفَّهُ ترابًا» أخرجه أبو داود.\nوفي رواية النسائي قال: «قال رسولُ الله - ﷺ- في أشياءَ حرَّمها: وثمنُ الكلب» لم يزدْ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَامْلأ كَفَّه ترابًا) التراب: كناية عن الحرمان هاهنا والخيبة، كما قال: «وللعاهِرِ الحَجَر» وقد استعملَ بعضُ السلف الحديثَ على ظاهره، فكان يملأُ كَفَّه ترابًا.\n_________\n(١) رواه أبو داود رقم (٣٤٨٢) في البيوع، باب في أثمان الكلاب، والنسائي ٧ / ٣٠٩ في البيوع، باب بيع الكلب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (١/٢٣٥) (٢٠٩٤) (١/٣٥٥) (٣٣٤٤) قال: حدثنا وكيع، قال: حدثنا إسرائيل. وفي (١/٢٧٨) (٢٥١٢) قال: حدثنا عبد الجبار بن محمد يعني الخطابي، قال: حدثنا عبيد الله يعني ابن عمرو. وفي (١/٢٨٩) (٢٦٢٦) قال: حدثنا أحمد بن عبد الملك، قال: حدثنا عبيد الله. في (١/٣٥٠) (٣٢٧٣) قال: حدثنا زكريا بن عدي، قال: أخبرنا عبيد الله. وفي (١/٣٥٦) (٣٣٤٥) قال: حدثنا أبو نعيم، قال: حدثنا إسرائيل. وأبو داود (٣٤٨٢) قال: حدثنا الربيع بن نافع أبو توبة، قال: حدثنا عبيد الله يعني ابن عمرو.\nكلاهما - إسرائيل، وعبيد الله - عن عبد الكريم الجزري، عن قيس بن حبتر، فذكره.\nرواية عبد الجبار بن محمد: «ثمن الكلب خبيث» ثم ذكر آخر الحديث.\nورواية إسرائيل ليس فيها آخر الحديث.\nورواية النسائي:\nأخرجها (٧/٣٠٩) قال: أخبرنا عبد الرحمن بن عبد الله بن عبد الحكم، قال: حدثنا سعيد بن عيسى، قال: أنبأنا المفضل بن فضالة، عن ابن جريج، عن عطاء، فذكره.","vol":"10","page":589},{"text":"٨١٧٠ - (ت) أبو هريرة - ﵁ - قال: «نهى عن ثمن الكلب، إلا كلبَ صيد» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٢٨١) في البيوع، باب ما جاء في كراهية ثمن الكلب والسنور، من حديث حماد بن سلمة عن أبي المهزم التميمي البصري، عن أبي هريرة، وأبو المهزم متروك، كما قاله الحافظ في \" التقريب \". وقال الترمذي: هذا حديث لا يصح من هذا الوجه، قال: وروي عن جابر عن النبي ﷺ نحو هذا، ولا يصح إسناده أيضًا. أقول: وقد روى حديث جابر النسائي ٧ / ١٩٠ و١٩١ وقال النسائي: ليس هو بصحيح، وقد أخذ القوم بهذا الاستثناء فأجازوا بيع كلب الصيد، والجمهور على المنع، وأجابوا بأن الحديث ضعيف، أي باستثناء كلب الصيد، وإلا فالحديث رواه مسلم في \" صحيحه \" بلا استثناء لكلب الصيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه الترمذي (١٢٨١) قال: أخبرنا أبو كريب، قال: أخبرنا وكيع، عن حماد بن سلمة، عن أبي المهزم، فذكره.\n* قال الترمذي: هذا حديث لا يصح من هذا الوجه. وأبو المهزم اسمه يزيد بن سفيان وتكلم فيه شعبة بن الحجاج وضعفه. وقد روي عن جابر، عن النبي -ﷺ- نحو هذا، ولا يصح إسناده أيضا.","vol":"10","page":590},{"text":"ثمن الهِرّ\n٨١٧١ - (د ت) جابر عن عبد الله ﵄ قال: «نهى رسول الله - ﷺ- عن أكل الهِرِّ وثمنه» أخرجه الترمذِي.\nوفي رواية أبي داود: «نهى عن ثمنِ الهِرِّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثمن الهرّ) النهي عن ثمن السّنّوْر، إما لأنه كالوحشي الذي لا يمكن تسليمه، لأنه ينتابُ دورَ الناس، ولا يقيم في مكان واحد، وإن حُبس أو رُبِط لم ينتفع به، وإما لكي لا يتمانع الناسُ فيه، ولا يتنازعوه إذا انتقل عنهم. ⦗٥٩١⦘\nوقيل: إنما نهي عن بيع الوحشي منه دون الإنسي.\n_________\n(١) رواه الترمذي رقم (١٢٨٠) في البيوع، باب ما جاء في كراهية ثمن الكلب والسنور، وأبو داود رقم (٣٤٨٠) في البيوع، باب في ثمن السنور، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه عبد بن حميد (١٠٤٤) وأبو داود (٣٤٨٠) قال: حدثنا أحمد بن حنبل. وفي (٣٨٠٧) قال: حدثنا أحمد بن حنبل، ومحمد بن عبد الملك. وابن ماجة (٣٢٥٠) قال: حدثنا الحسين بن مهدي. والترمذي (١٢٨٠) قال: حدثنا يحيى بن موسى. وعبد الله بن أحمد (٣/٢٩٧) قال: حدثني أبي، ويحيى بن معين.\nستتهم - عبد بن حميد، وأحمد، ومحمد بن عبد الملك، والحسين بن مهدي، ويحيى بن موسى، ويحيى بن معين - عن عبد الرزاق، قال: حدثنا عمر بن زيد الصنعاني، عن أبي الزبير، فذكره.\nوقال الترمذي: هذا حديث غريب. وعمر بن زيد، لا نعرف كبير أحد روى عنه، غير عبد الزراق.","vol":"10","page":590},{"text":"<span data-type=\"title\" id=toc-1829>كسب الحجام</span>\n٨١٧٢ - (ط د ت) ابن محيصة - ﵀ - «أنه استأذن رسولَ الله - ﷺ- في أُجْرَةِ الحجام، فنهاه عنها، وكان له موْلى حجَّامًا فلم يزل يسأله ويستأذنه، حتى قال له آخِرًا: اعْلِفْهُ ناضِحَكَ، وأطْعِمْهُ رَقِيقَكَ» . أخرجه الموطأ هكذا (١) .\nوأخرجه أبو داود والترمذي عن ابن مُحَيِّصة عن أبيه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناضحك) النَّاضِح: البعير الذي يُستَقى عليه الماء.\n(رقيقك) الرقيق: اسم يجمع العبيد والإماء.\n_________\n(١) ٢ / ٩٧٤ في الاستئذان، باب ما جاء في الحجامة وأجرة الحجام من حديث مالك عن ابن شهاب عن ابن محيصة الأنصاري، قال ابن عبد البر: كذا رواه يحيى وابن القاسم، وهو غلط لا إشكال فيه على أحد من العلماء، وليس لسعد بن محيصة صحبة، فكيف لابنه حرام، ولا خلاف أن الذي روى عنه الزهري هذا الحديث هو حرام بن سعد بن محيصة.\n(٢) رواه أبو داود رقم (٣٤٢٢) في البيوع، باب في كسب الحجام، والترمذي رقم (١٢٧٧) في البيوع، باب ما جاء في كسب الحجام، من حديث الزهري عن ابن محيصة عن أبيه، وابن محيصة: هو حرام بن سعد بن محيصة، فيكون على هذا مرسلًا، وقد وصله أحمد في \" المسند \" ٥ / ٤٣٦ من حديث محمد بن إسحاق عن الزهري عن حرام بن سعد بن محيصة عن أبيه عن جده ورجاله ثقات، وقال الترمذي: حديث محيصة حديث حسن، والعمل على هذا عند بعض أهل العلم، وقال الترمذي: وفي الباب عن رافع بن خديج، وأبي جحيفة، وجابر، والسائب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٣٥) قال: حدثنا إسحاق بن عيسى، قال: أخبرنا مالك. وفي (٥/٤٣٦) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٥/٤٣٦) قال: حدثنا يزيد، قال: أخبرنا ابن أبي ذئب. وأبو داود (٣٤٢٢) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك، وابن ماجة (٢١٦٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا شبابة بن سوار، عن ابن أبي ذئب. والترمذي (١٢٧٧) قال: حدثنا قتيبة،عن مالك بن أنس.\nثلاثتهم - مالك، ومعمر، وابن أبي ذئب - عن الزهري، عن ابن محيصة، حرام، فذكره.\n* أخرجه الحميدي (٢٧٨) قال: حدثنا سفيان. قال: حدثنا الزهري. قال: أخبرني حرام بن سعد قال سفيان: هذا الذي لا شك فيه. وأراه قد ذكر: عن أبيه، «أن محيصة سأل النبي -ﷺ- عن كسب حجام له..» الحديث. مرسل.\n* وأخرجه أحمد (٥/٤٣٦) قال: حدثنا سفيان، عن الزهري، عن حرام بن سعد بن محيصة، أن محيصة سأل النبي -ﷺ- عن كسب حجام له. الحديث. مرسل.\n* وأخرجه أحمد (٥/٤٣٦) قال: حدثنا يزيد بن هارون. قال: حدثنا محمد بن إسحاق، عن الزهري، عن حرام بن ساعدة بن محيصة بن مسعود، عن أبيه، عن جده محيصة بن مسعود، فذكره.\n* تكرر إسناد يزيد بن هارون. قال: حدثنا محمد بن إسحاق، عن الزهري، عن حرام بن ساعدة بن محيصة بن مسعود. قال: كان له غلام حجام. يقال له: أبو طيبة.. مرسل.\nوأخرجه مالك (١٨٨٩) عن ابن شهاب، عن ابن محيصة، فذكره.\nوقال الترمذي: حديث حسن صحيح.","vol":"10","page":591},{"text":"<span data-type=\"title\" id=toc-1830>عسب الفحل</span>\n٨١٧٣ - (ت س) أنس بن مالك - ﵁ - أن رجُلًا من كلاب «سأل النبيَّ - ﷺ- عن عَسْبِ الفَحلِ؟ فنَهَاه، فقال: يا رسول الله، إنا نُطْرِقُ الفَحْلَ، فنُكرَمُ، فرَّخص له في الكرامة» أخرجه الترمذي، والنسائي ولم يذكر «الرخصة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَسْبُ الفحل): ماؤه، والمنهيُّ عنه هو ثمنه، والأجر الذي يؤخذ عليه، وإلا فإعارته حلال، وإطراقهُ مباح جائز، والعَسْبُ أيضًا: الكراء الذي يُؤخذ على ضراب الفحل، تقول: عَسَبَ فحلَه يعسِبه عَسْبًا، أي أكراه، وعَسْب الفحل أيضًا: ضرابه.\n(نُطرِق) إطراق الفحل: إعَارَتُهُ للضِّراب.\n_________\n(١) رواه الترمذي رقم (١٢٧٤) في البيوع، باب ما جاء في كراهية عسب الفحل، والنسائي ٧ / ٣١٠ في البيوع، باب بيع ضراب الجمل، وإسناده صحيح، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٢٧٤) قال: حدثنا عبدة بن عبد الله الخزاعي. والنسائي (٧/٣١٠) قال: أخبرنا عصمة بن الفضل.\nكلاهما - الخزاعي، وعصمة - قالا: حدثنا يحيى بن آدم، عن إبراهيم بن حميد الرؤاسي، عن هشام بن عروة، عن محمد بن إبراهيم التيمي، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، ولا نعرفه إلا من حديث إبراهيم بن حميد، عن هشام بن عروة.","vol":"10","page":592},{"text":"٨١٧٤ - (خ د ت س) عبد الله بن عمر - ﵄ - قال: «نَهَى رسولُ الله - ﷺ- عن عَسْبِ الفَحلِ» .\nأخرجه البخاري وأبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه البخاري ٤ / ٣٧٩ في الإجارة، باب عسب الفحل، وأبو داود رقم (٣٤٢٩) في البيوع، ⦗٥٩٣⦘ باب في عسب الفحل، والترمذي رقم (١٢٧٣) في البيوع، باب ما جاء في كراهية عسب الفحل، والنسائي ٧ / ٣١٠ في البيوع، باب بيع ضراب الجمل، وانظر ما قاله الحافظ في \" الفتح \" ٤ / ٣٧٩ حول هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٤) (٤٦٣٠) قال: حدثنا إسماعيل. والبخاري (٣/١٢٢) قال: حدثنا مسدد، قال: حدثنا عبد الوارث، وإسماعيل بن إبراهيم. وأبو داود (٣٤٢٩) قال: حدثنا مسدد بن مسرهد، قال: حدثنا إسماعيل. والترمذي (١٢٧٣) قال: حدثنا أحمد بن منيع، وأبو عمار، قالا: حدثنا إسماعيل بن علية. والنسائي (٧/٣١٠) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا إسماعيل ابن إبراهيم. (ح) وأنبأنا حميد بن مسعدة، قال: حدثنا عبد الوارث.\nكلاهما - إسماعيل بن إبراهيم بن علية، وعبد الوارث - عن علي بن الحكم، عن نافع، فذكره.","vol":"10","page":592},{"text":"٨١٧٥ - (س) أبو سعيد الخدري - ﵁ -: «نهى رسول الله - ﷺ- عن عَسْبِ الفحل» أخرجه النسائي (١) .\n_________\n(١) ٧ / ٣١١ في البيوع، باب بيع ضراب الجمل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٣١١) قال: أخبرني محمد بن علي بن ميمون، قال: حدثنا محمد. وفي الكبرى تحفة الأشراف (٤١٣٥) عن محمد بن حاتم بن نعيم، عن حبان، عن عبد الله بن المبارك.\nكلاهما - محمد يوسف الفريابي، وابن المبارك- عن سفيان، عن هشام، عن ابن أبي نعم، فذكره.","vol":"10","page":593},{"text":"<span data-type=\"title\" id=toc-1831>القُسامة</span>\n٨١٧٦ - (د) أبو سعيد الخدري (١) - ﵁ -: أن رسولَ الله - ﷺ- قال: «إياكم والقُسامة، قلنا: وما القُسامة؟ قال الشيءُ يكون بين الناس فينتَقصُ منه» .\nوفي رواية نحوه قال: «الرجلُ يكون على الفِئام من الناس، فيأخذ من حظِّ هذا، وحظِّ هذا» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القُسامة) بالضم: ما يأخذه القَسَّام من الأجرة، وبالكسر: صنعة القَسَّام، ونظيرهما: الجُزَارة، والجِزارة، والمعنى: ما يأخذه القَسَّام جريًا على عادة السماسرة، دون الرجوع إلى أجرة المثل، كتواضعهم على أن يأخذوا من كل ألف شيئًا معلومًا، وذلك حرام، وقال الخطابي: ليس في هذا تحريم ⦗٥٩٤⦘ إذا أخذ القَسَّام أجرته بإذن المقسوم لهم وإنما هو فيمن ولي أمرَ قوم، أو كان عريفًا، أو نقيبًا، فإذا قسم بين أصحابه شيئًا أمسك منه نصيبًا لنفسه ليستأثِرَ به عليهم، قال: وقد جاء في الرواية الأخرى «الرجل يكون على الفئام من الناس وهم الجماعة، فيأخذ من حظِّ هذا وحظِّ هذا» .\n_________\n(١) في المطبوع: عبد الله بن عباس، وهو خطأ.\n(٢) رقم (٢٧٨٣) و(٢٧٨٤) في الجهاد، باب في كراء المقاسم، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أدو داود (٢٧٨٣) قال: حدثنا جعفر بن مسافر التنيسي، قال: حدثنا ابن أبي فديك، قال: حدثنا الزمعي -هو موسى بن يعقوب-، عن الزبير بن عثمان بن عبد الله بن سرافة، أن محمد بن عبد الرحمن بن ثوبان أخبره. فذكره.","vol":"10","page":593},{"text":"<span data-type=\"title\" id=toc-1832>المعدِن</span>\n٨١٧٧ - (د) عبد الله بن عباس - ﵄ - «أن رجلًا لَزِمَ غَريمًا له بعشرة دنانير، قال: والله ما أُفَارِقُكَ حتى تقضيني، أو تأتِيَني بحَمِيل، قال: فَتَحمَّل بها النبيُّ - ﷺ-، فأتاه بقَدْر ما وَعدَهُ، فقال له النبيُّ - ﷺ-: مَنْ أين أصبْتَ هذه (١)؟ قال: مِن مَعْدِن، قال: لا حاجة لنا فيها، ليس فيها خير، فقضاها عنه رسولُ الله - ﷺ-» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحميل): الزعيم والكفيل.\n_________\n(١) في نسخ أبي داود المطبوعة: من أين أصبت هذا الذهب.\n(٢) رقم (٣٣٢٨) في البيوع، باب في استخراج المعادن، ورواه أيضًا ابن ماجة رقم (٢٤٠٦) في الصدقات، باب الكفالة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٥٩٦) قال: حدثني القعنبي. وأبو داود (٣٣٢٨) قال: حدثنا عبد الله بن مسلمة القعنبي. وابن ماجة (٢٤٠٦) قال: حدثنا محمد بن الصباح.\nكلاهما - القعنبي، ومحمد بن الصباح، قالا: حدثنا عبد العزيز بن محمد الدراوردي، عن عمرو بن أبي عمرو، عن عكرمة، فذكره.","vol":"10","page":594},{"text":"<span data-type=\"title\" id=toc-1833>عطاء السلطان</span>\n٨١٧٨ - (د) سليم بن مطير: من أهل وادي القُرى عن أبيه، أنه ⦗٥٩٥⦘ حدَّثه (١) قال: سمعتُ رجلًا (٢) يقول: سمعتُ رسول الله - ﷺ- يقول في حجة الوداع أمرَ الناس ونهاهم، ثم قال: «هل بَلَّغْتُ؟ قالوا: اللهم نعم، ثم قال: إذا تجاحَفَتْ قريش المُلكَ فيما بينها، وعاد العطاءُ رُشًَا فدَعوهُ فقيل: مَنْ هذا؟ قالوا: هذا ذو الزوائد، صاحبُ رسولِ الله - ﷺ-» .\nوفي رواية قال: حدَّثني أبي مُطَير: أنه خرج حاجًّا، حتى إذا كانوا بالسُّويدَاءِ إذا أنا برَجُل قد جاءَ، كأنه يطلب دواء - أو حُضَضًا - فقال: أخبرني منْ سمع رسولَ الله - ﷺ- في حجة الوداع - وهو يَعِظُ الناس ويأمرهم وينهاهم - فقال: «يا أيها الناس، خذوا العطاء ما كان عطاء، فإذا تجاحَفَتْ قريش على المُلْكِ، وكان عن دِين أحدِكم فدَعُوهُ» أخرجه أبو داود (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تجاحفت) تجاحفوا في القتال، بتقديم الجيم على الحاء: إذا تناول بعضهم بعضًا بالسيوف، والفرسان يتجاحفون بينهم الكُرَة بالصوالجة، أي: يتناولونها بها، والمراد من الحديث: أن قريشًا إذا تقاتلوا على الملك.\n(رِشًا) جمع رشوة، وهي البِرْطيل.\n_________\n(١) قال في \" عون المعبود \": قوله: أنه حدثه، كذا أورده في \" الأطراف \"، ثم قال: ورأيت في نسخة في حديث هشام عن سليم عن أبيه قال: سمعت رجلًا، وهو الصواب، أي: بحذف جملة \" أنه حدثه \".\n(٢) في المطبوع: سمعت حذيفة، وهو خطأ.\n(٣) رقم (٢٩٥٨) و(٢٩٥٩) في الخراج والإمارة، باب في كراهية الافتراض في آخر الزمان، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٩٥٩) قال: حدثنا هشام بن عمار، قال: حدثنا سليم بن مطير من أهل وادي القرى - عن أبيه- أنه حدثه، فذكره.\n* أخرجه أبو داود (٢٩٥٨) قال: حدثنا أحمد بن أبي الحواري، قال: حدثنا سليم بن مطير شيخ من أهل وادي القرى، قال: حدثني أبي مطير أنه خرج حاجا، حتى إذا كان بالسويداء إذا أنا برجل قد جاء كأنه يطلب دواء وحضضا، فقال: أخبرني من سمع رسول الله -ﷺ- في حجة الوداع. فذكره، ولم يسم ذا الزوائد.\nقال المزي: ورأيت في نسخة في حديث هشام، عن سليم، عن أبيه، قال: سمعت رجلا، يقول: سمعت رجلا. وهو الصواب. تحفة الأشراف (٣٥٤٦) .","vol":"10","page":594},{"text":"<span data-type=\"title\" id=toc-1834>التَّكهُّنُ</span>\n٨١٧٩ - (خ) عائشة - ﵂ - قالت: «كان لأبي بكر غُلام يُخرِجُ له الخراجَ، وكان أبو بكر يأكل من خراجه، فجاء يومًا بشيء، ووافق من أبي بكر جوعًا، فأكل منه لُقمة قبل أن يسألَ عنه، فقال له الغلام: تدري ما هذا؟ فقال أبو بكر: وما هو؟ قال: كنتُ تُكهَّنت لإنسانٍ في الجاهلية، وما أُحْسِنُ الكَهانة، إلا أني خَدَعتُه، فلقيني فأعطاني بذلك، فهذا الذي أكلتَ منه، فأدخل أبو بكر إصبَعَه في فيه، فقاء كل شيء في بطنه» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تكهَّنت) التكهُّن: فِعْلُ الكاهن، وهو إخباره لمن يسأله عما يسأله عنه.\n_________\n(١) ٧ / ١١٧ في فضائل أصحاب النبي ﷺ، باب أيام الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٨٤٢) قال: حدثنا إسماعيل، قال: حدثني أخي، عن سليمان بن بلال، عن يحيى بن سعيد، عن عبد الرحمن بن القاسم،عن القاسم بن محمد، فذكره.","vol":"10","page":596},{"text":"<span data-type=\"title\" id=toc-1835>المتباريان</span>\n٨١٨٠ - (د) عبد الله بن عباس - ﵄ - قال: «نهى رسولُ الله - ﷺ- عن أكل طعام المتباريين: السِّباقِ، والقِمار» .\nوفي رواية قال: «كان ابن عباس يقول: إن النبيَّ - ﷺ- نهى عن طعام المتباريين أن يؤكلَ» أخرجه أبو داود الثانية (١) . ⦗٥٩٧⦘\nوالأولى ذكرها رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المتباريين) بارى فلان فلانًا: إذا عارض فعلَه بفعله.\n_________\n(١) رقم (٣٧٥٤) في الأطعمة، باب في طعام المتبارين، وإسناده صحيح، ولكن العلماء صححوا ⦗٥٩٧⦘ إرساله، قال أبو داود: أكثر من رواه عن جرير لا يذكر فيه ابن عباس، وهارون النحوي ذكر فيه ابن عباس أيضًا، وحماد بن زيد لم يذكر ابن عباس. أقول: وله شاهد عند ابن السماك في جزء من حديثه ورقة ٦٤ / ١ من حديث أبي هريرة مرفوعًا بلفظ: المترائيان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٧٥٤) قال: حدثنا هارون بن زيد بن أبي الزرقاء، قال: حدثنا أبي، قال: حدثنا جرير بن حازم، عن الزبير بن خريت، قال: سمعت عكرمة يقول. فذكره.\n* قال أبو داود: أكثر من رواه عن جرير لا يذكر فيه ابن عباس.","vol":"10","page":596},{"text":"<span data-type=\"title\" id=toc-1836>صنائعُ مَنْهيَّة</span>\n٨١٨١ - (د) أبو ماجدة وقيل: ابن ماجدة [السهمي] قال: قطعتُ من أذُن غلام: - أو قطعَ من أُذني غُلام - فقدِمَ علينا أبو بكر حاجًّا، فاجتمعنا إليه، فرفعَنا إلى عمر، فقال عمر: إن هذا قد بلغ القصاص، ادعوا لي حجَّامًا، ليقْتصَّ منه، فلما دُعي بالحجام قال: سمعتُ رسولَ الله - ﷺ- يقول: «إني قد وهبتُ لخالتي غُلامًا، وأنا أرجوا أن يُبارَك لها فيه، فقلت لها: لا تُسَلِّميه حجَّامًا، ولا صائغًا، ولا قصَّابًا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تسلِّمِيه حجَّامًا ولا صائغًا ولا قصَّابًا) إنما كره الصائغ لما يدخل صنعته من الغش، ولكثرة الوعد في فراغ ما يستعمل عنده، والكذب، لأنه ⦗٥٩٨⦘ يَصوغ الذهب والفضة، وربما كان منه شيء للرجال، وهو حرام، أو كان منه آنية، وهي حرام، وأما القصَّاب والحجَّام فلأجل النجاسة الغالبة على ثوب القصَّاب وبدنه مع تعذُّر الاحتزار، والحجَّام نحوه.\n_________\n(١) رقم (٣٤٣٠) و(٣٤٣١) و(٣٤٣٢) في البيوع، باب في الصائغ، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٧) (١٠٢) قال: حدثنا محمد بن يزيد، قال: حدثنا محمد بن إسحاق، قال: حدثنا العلاء بن عبد الرحمن بن يعقوب، عن رجل من قريش من بني سهم، عن رجل منهم يقال له ماجدة. فذكره.\n* وفي (١/١٧) (١٠٣) قال أحمد: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: وحدثني العلاء بن عبد الرحمن، عن رجل من بني سهم، عن ابن ماجدة السهمي، فذكره.\n* وأخرجه أبو داود (٣٤٣٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، قال: أخبرنا محمد بن إسحاق، عن العلاء بن عبد الرحمن، عن أبي ماجدة، فذكره.\n* وأخرجه أبو داود (٣٤٣١) قال: حدثنا يوسف بن موسى، قال: حدثنا سلمة بن الفضل. وفي (٣٤٣٢) قال: حدثنا الفضل بن يعقوب، قال: حدثنا عبد الأعلى.\nكلاهما - سلمة، وعبد الأعلى - عن محمد بن إسحاق، قال: حدثنا العلاء بن عبد الرحمن، عن ابن ماجدة السهمي، فذكره.","vol":"10","page":597},{"text":"<span data-type=\"title\" id=toc-1837>المكس</span>\n٨١٨٢ - (د) عقبة بن عامر - ﵁ - قال: «سمعتُ النبيَّ - ﷺ- يقول: لا يدخل الجنةَ صاحبُ مَكس» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٩٣٧) في الخراج، باب في السعاية على الصدقة، وفيه عنعنة محمد بن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٤٣) قال: حدثنا محمد بن سلمة. وفي (٤/١٥٠) قال: حدثنا يزيد. والدارمي (١٦٧٣) قال: أخبرنا أحمد بن خالد. وأبو داود (٢٩٣٧) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا محمد بن سلمة. وابن خزيمة (٢٣٣٣) قال: حدثنا علي بن المنذر، قال: حدثنا ابن فضيل (ح) وحدثنا محمد بن يحيى الأزدي، قال: حدثنا يزيد بن هارون.\nأربعتهم - محمد بن سلمة، ويزيد بن هارون، وأحمد بن خالد، وابن فضيل - عن محمد بن إسحاق عن يزيد بن أبي حبيب، عن عبد الرحمن بن شماسة، فذكره.\n* أخرجه أبو داود (٢٩٣٨) قال: حدثنا محمد بن عبد الله القطان، عن ابن مغراء، عن ابن إسحاق. قال: الذي يعشر الناس. يعني صاحب المكس.","vol":"10","page":598},{"text":"<span data-type=\"title\" id=toc-1838>الكتاب الثاني: في الكذب</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1839>الفصل الأول: في ذمه وذم قائله</span>\n٨١٨٣ - (ط) صفوان بن سليم ﵁ قال: «قلنا: يا رسول الله أيكونُ المؤمن جبانًا؟ قال: نعم، قيل: أيكون بخيلًا؟ قال: نعم، قيل: أيكون المؤمن كذَّابًا؟ قال: لا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٩٠ مرسلًا في الكلام، باب ما جاء في الصدق والكذب، قال أبو عمر بن عبد البر: لا أحفظه مسندًا من وجه ثابت وهو حديث حسن مرسل. أقول: وقد روي بمعناه مرفوعًا وموقوفًا، والموقوف أشبه، وهو موقوف في حكم المرفوع، وانظر \" الترغيب والترهيب \" ٤ / ٢٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٤/٥٢٦) مع شرح الزرقاني (١٩٢٨) عن صفوان بن سليم، فذكره.","vol":"10","page":598},{"text":"٨١٨٤ - (ت) عبد الله بن عمر - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «إذا كذَبَ العبدُ تباعَدَ عنه المَلَكُ ميلًا من نَتن ما جاء به» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٧٩) في البر والصلة، باب ما جاء في الصدق والكذب، وفي سنده عبد الرحيم بن هارون الغساني أبو هشام الواسطي، وهو ضعيف، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٩٧٢) قال: حدثنا يحيى بن موسى، قال: قلت لعبد الرحيم بن هارون الغساني: حدثكم عبد العزيز بن أبي روّاد، عن نافع، عن ابن عمر ... قال يحيى: فأقر به عبد الرحيم بن هارون؟ فقال: نعم. فذكره.","vol":"10","page":599},{"text":"٨١٨٥ - (ط) مالك بن أنس بَلَغَهُ أنَّ ابن مسعود - ﵁ - قال: «إنَّه لا يزال العبد يكذبُ، ويتَحرَّى الكذبَ، فينكَتُ في قلبه نُكتةٌ سوداءُ حتى يَسْودَّ قلبُه فيُكْتَبَ عند الله من الكاذبين» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التحرِّي): القصد.\n_________\n(١) ٢ / ٩٩٠ بلاغًا في الكلام، باب ما جاء في الصدق والكذب، وإسناده منقطع، ولأكثره شاهد في \" الصحيحين \" من حديث ابن مسعود مرفوعًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بلاغا (٤/٥٢٦) (١٩٢٧) مع شرح الزرقاني.","vol":"10","page":599},{"text":"٨١٨٦ - (د ت) بهز بن حكيم - ﵀ - عن أبيه عن جدِّه قال: سمعتُ رسولَ الله - ﷺ- يقول: «ويل للذِي يُحدِّثُ بالحديث ليُضْحِكَ به القوم، فيَكذِبُ، ويلٌ له، ويلٌ له» أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الويل): الحُزْن والكرب، وإنما يقال ذلك عند المكروه، وقيل: ⦗٦٠٠⦘ هو شِدَّة العذاب، وقيل: هو اسم وادٍ في جهنم.\n_________\n(١) رواه أبو داود رقم (٤٩٩٠) في الأدب، باب في التشديد في الكذب، والترمذي رقم (٢٣١٦) في الزهد، باب فيمن تكلم بكلمة ليضحك بها الناس، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٥/٥) قال: حدثنا يحيى بن سعيد. وفي (٥/٥و ٧) قال: حدثنا يزيد. والدارمي (٢٧٠٥) قال: أخبرنا يزيد بن هارون. وأبو داود (٤٩٩٠) قال: حدثنا مسدد، قال: حدثنا يحيى. والترمذي (٢٣١٥) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. والنسائي في الكبرى تحفة الأشراف (٨/١١٣٨١) عن علي بن حجر، عن إسماعيل بن إبراهيم. (ح) وعن سويد بن نصر، عن عبد الله بن المبارك.\nخمستهم - معمر، ويحيى، ويزيد، وإسماعيل، وعبد الله بن المبارك - عن بهز بن حكيم، عن أبيه، فذكره.","vol":"10","page":599},{"text":"٨١٨٧ - (د) سفيان بن أسيد (١) الحضرمي - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «كبُرتْ خيَانة أن تحدِّثَ أخاكَ حديثًا هوَ لك به مُصدِّق، وأنتَ له به كاذبُ» أخرجه أبو داود (٢) .\n_________\n(١) بفتح الهمزة وكسر السين، ويقال: أسد.\n(٢) رقم (٤٩٧١) في الأدب، باب في المعاريض، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٣٩٣) . وأبو داود (٤٩٧١) قالا: حدثنا حيوة بن شريح الحضرمي، قال: حدثنا بقية بن الوليد، عن ضبارة بن مالك الحضرمي، عن أبيه، عن عبد الرحمن بن جبير بن نفير، عن أبيه، فذكره.","vol":"10","page":600},{"text":"٨١٨٨ - (م د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «كفى بالمرء كذبًا أن يُحدِّثَ بكُلِّ ما سَمِعَ» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم ١ / ١٠ في المقدمة، باب النهي عن الحديث بكل ما سمع، وأبو داود رقم (٤٩٩٢) في الأدب، باب في التشديد في الكذب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في مقدمة كتابه (١/٨) قال: حدثنا أبو بكر بن أبي شيبة. وأبو داود (٤٩٩٢) قال: حدثنا محمد بن الحسين.\nكلاهما - أبو بكر بن أبي شيبة، ومحمد بن الحسين - قالا: حدثنا علي بن حفص. قال: حدثنا شعبة، عن خبيب بن عبد الرحمن، عن حفص بن عاصم، فذكره.\n* قال أبو داود: ولم يسنده إلا هذا الشيخ، يعني علي بن حفص المدائني.\n* وأخرجه مسلم في مقدمة كتابه (١/٨) قال: حدثنا عبيد الله بن معاذ العنبري. قال: حدثنا أبي. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٤٩٩٢) قال: حدثنا حفص بن عمر.\nثلاثتهم - معاذ العنبري، وعبد الرحمن بن مهدي، وحفص بن عمر - قالوا: حدثنا شعبة، عن خبيب ابن عبد الرحمن، عن حفص بن عاصم، أن النبي -ﷺ- قال: فذكره. ليس فيه أبو هريرة.","vol":"10","page":600},{"text":"٨١٨٩ - (م) عبد الله بن مسعود - ﵁ - قال: «بَحسْبِ المرء من الكذب: أن يُحدِّثَ بكل ما سمع» أخرجه مسلم (١) .\n_________\n(١) ١ / ١١ في المقدمة، باب النهي عن الحديث بكل ما سمع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في المقدمة (١:١١) قال: حدثنا عبد الرحمن. قال: حدثنا سفيان،عن أبي إسحاق، عن أبي الأحوص، فذكره.","vol":"10","page":600},{"text":"٨١٩٠ - (م س) عائشة - ﵂ - أن امرأة قالت: «يا رسولَ الله، أقولُ: إن زوجي أعطاني لما لمْ يُعطني؟ فقال: المتشبِّعُ بما لم يُعطَ كلابِس ثوبيْ زُور» أخرجه مسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المتشبِّع بما لم يُعطَ كلابس ثَوبَي زُور) المتشبِّع: هو الذي يتشبَّه ⦗٦٠١⦘ بالشبعان وليس به، وبهذا المعنى استُعِيرَ لِلْمُتَحَلِّي بفضيلة لم يُرزَقها، وليس من أهلها، وإنما شُبِّه بلابس ثَوْبَي زور، أي ثوبي ذي زور، وهو الذي يُزَوِّر على الناس، بأن يتزيَّى بزيِّ أهل الزهد، ويلبس لباس أهل التقشُّف رياء، أو أنه يظهر أن عليه ثوبين، وإنما هو ثوب واحد، قال الأزهري: هو أن يخيط كُمًا على كُمٍّ، فيظهر لمن يراه أن عليه قميصين، وليس عليه إلا قميص واحدٌ وله كُمَّان من كل جانب.\n_________\n(١) رواه مسلم رقم (٢١٣٠) في اللباس، باب النهي عن التزوير في اللباس وغيره، ولم نجده في النسائي، ولعله في الكبرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٦٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. ومسلم (٦/١٦٨) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا وكيع، وعبدة. والنسائي في الكبرى تحفة الأشراف (١٧٢٤٨) عن زكريا بن يحيى، عن إسحاق، عن عبد الرزاق، عن معمر.\nثلاثتهم - معمر، ووكيع، وعبدة - عن هشام بن عروة، عن أبيه، فذكره.","vol":"10","page":600},{"text":"٨١٩١ - (خ م د س) أسماء بنت أبي بكر - ﵄ - أن امرأة قالت: يا رسول الله إن لي ضَرَّة، فهل عليَّ جناح إن تشبَّعتُ من زوجي غير الذي يُعطيني؟ فقال النبيُّ - ﷺ-: «المتشبع بما لم يُعطَ كلابِس ثَوْبِي زور» .\nوفي رواية: قالت: إنَّ امرأة قالت: «يا رسولَ الله، أقول: إن زوجي أعطاني، لما لم يُعطِني، فقال رسولُ الله - ﷺ-..» وذكر مثله.\nأخرجه البخاري ومسلم وأبو داود والنسائي (١) .\n_________\n(١) رواه البخاري ٩ / ٢٧٨ و٢٧٩ في النكاح، باب المتشبع بما لم ينل وما ينهى من افتخار الضرة، ومسلم رقم (٢١٣٠) في اللباس والزينة، باب النهي عن التزوير في اللباس، وأبو داود رقم (٤٩٩٧) في الأدب، باب في المتشبع بما لم يعط، ولم نجده في النسائي، ولعله في الكبرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣١٩) قال: حدثنا سفيان. وأحمد (٦/٣٤٥) قال: حدثنا أبو معاوية. وفي (٦/٣٤٦و ٣٥٣) قال: حدثنا يحيى بن سعيد. والبخاري (٧/٤٤ و٤٥) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد بن زيد. (ح) وحدثني محمد بن المثنى. قال: حدثنا يحيى. ومسلم (٦/١٦٩) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا عبدة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا أبو معاوية. وأبو داود (٤٩٩٧) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد بن زيد. والنسائي في الكبرى تحفة الأشراف (١١/١٥٧٤٥) عن عمرو بن علي، عن يحيى بن سعيد. (ح) وعن محمد بن آدم، عن عبدة بن سليمان. ستتهم - سفيان بن عيينة، وأبو معاوية الضرير، ويحيى بن سعيد، وحماد بن زيد، وعبدة بن سليمان، وأبو أسامة - عن هشام بن عروة، عن فاطمة بنت المنذر، فذكرته.","vol":"10","page":601},{"text":"٨١٩٢ - (د) عبد الله بن عامر - ﵁ - قال: «دَعتْني أمِّي يومًا - ورسولُ الله - ﷺ- قاعد في بيتنا - فقالت: ها تعال أُعْطيكَ، فقال لها ⦗٦٠٢⦘ رسولُ الله - ﷺ-: ما أردْتِ أن تُعْطيه؟ قالت: أردتُ أن أُعُطِيه تمرًا، فقال رسولُ الله - ﷺ-: أما إنَّكِ لو لم تعطيه شيئًا كُتبَتْ علَيْكِ كذبة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٩١) في الأدب، باب في التشديد في الكذب، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٤٧ ورجاله ثقات، غير المولى الذي لم يسم، ورواه ابن أبي الدنيا وسماه زيادًا، وله شاهد عند أحمد من حديث أبي هريرة ومسنده صحيح إلا أنه منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٤٧) قال: حدثنا هشام. وأبو داود (٤٩٩١) قال: حدثنا قتيبة.\nكلاهما - هاشم، وقتيبة- قالا: حدثنا الليث عن محمد بن عجلان، عن مولى لعبد الله بن عامر بن ربيعة العدوي. فذكره.\nفي رواية قتيبة: رجل من موالي عبد الله بن عامر.","vol":"10","page":601},{"text":"٨١٩٣ - (م) أبو هريرة - ﵁ - قال: رسولُ الله - ﷺ- «سَيَكُونُ في آخر أُمَّتي أُناس يحدِّثونَكُم بما لم تسمعوا أنتم ولا آباؤكم، فإيَّاكم وإيَّاهم» .\nوفي رواية: «يكون في آخر الزمان دَجالون كذَّابون، يأتونكم من الأحاديث بما لم تسمعوا أنتم ولا آباؤكم، فإياكم وإيَّاهم، لا يُضِلُّونَكم ولا يفْتنونكم» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدجال): الكذَّاب، وقد تقدم شرحه في «كتاب القيامة» .\n_________\n(١) رقم (٦) في المقدمة، باب النهي عن الرواية عن الضعفاء والاحتياط في تحملها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٢١) قال: حدثنا أبو عبد الرحمن المقرئ. قال: حدثنا سعيد. قال: حدثني أبو هانئ حميد بن هانئ الخولاني. ومسلم في مقدمة كتابه (١/٩) قال: حدثني محمد بن عبد الله بن نمير وزهير بن حرب. قالا: حدثنا عبد الله بن يزيد. قال: حدثني سعيد بن أبي أيوب. قال: حدثني أبو هانئ. (ح) وحدثني حرملة بن يحيى بن عبد الله بن حرملة بن عمران التجيبي. قال: حدثنا ابن وهب. قال: حدثني أبو شريح، أنه سمع شراحيل بن يزيد.\nكلاهما - أبو هانئ الخولاني حميد بن هانئ، وشراحيل بن يزيد - عن أبي عثمان مسلم بن يسار، فذكره.\nوعن أبي عثمان الأصبحي. قال: سمعت أبا هريرة يقول: إن رسول الله -ﷺ- قال: «سيكون في أمتي دجالون كذابون ...» .\nأخرجه أحمد (٢/٣٤٩) قال: حدثنا حسن بن موسى. قال: حدثنا ابن لهيعة. قال: حدثنا سلامان بن عامر، عن أبي عثمان الأصبحي، فذكره.","vol":"10","page":602},{"text":"٨١٩٤ - (م) عبد الله بن مسعود - ﵁ - قال: «إنَّ الشيطان لَيَتَمَثَّلُ في صورة الرجل، فيأتي القومَ فيُحدِّثهم بالحديث من الكذب، فيتفرَّقون، فيقول الرجل منهم: سمعتُ رجلًا أعرِف وجهه، ولا أعرف اسمه، يحدِّث كذا وكذا» أخرجه مسلم في مقدِّمة كتابه (١) .\n_________\n(١) ١ / ١٢ في المقدمة، باب النهي عن الرواية عن الضعفاء والاحتياط في تحملها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في المقدمة (١/١٢) (٧) قال: حدثني أبو سعيد الأشج، حدثنا وكيع حدثنا الأعمش، عن المسيب بن رافع عن عامر بن عبدة، فذكره.","vol":"10","page":602},{"text":"٨١٩٥ - (م) عبد الله بن عمرو - ﵄ - قال: «إن في البحر شياطينَ مسجونة أوثقها سليمان، يوشك أن تخرج فتقرأ على الناس قرآنًا» أخرجه مسلم في مقدمة كتابه (١) .\n_________\n(١) ١ / ١٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم في المقدمة (١/١٢) قال: حدثني محمد بن رافع، حدثنا عبد الرزاق، أخبرنا معمر، عن ابن طاووس، عن أبيه، عن عبد الله بن عمرو بن العاص، فذكره.","vol":"10","page":603},{"text":"<span data-type=\"title\" id=toc-1840>الفصل الثاني: فيما يجوز من الكذب</span>\n٨١٩٦ - (ت) أسماء بنت يزيد - ﵂ - أنَّ رسولَ الله - ﷺ- قال: «يا أيُّها الناس، ما يحملكم على أن تتايعوا على الكذب كتتايُعِ الفراش على النار، الكذبُ كلُّه على ابن آدمَ، إلا في ثلاث خصال: رجل كذب امرأتَه ليُرضِيَها، ورجل كذب في الحرب، فإن الحرب خدْعَة، ورجل كَذَبَ بين مُسْلِمَيْن ليُصْلح بينهما» .\nوفي رواية قالت: قال رسولُ الله - ﷺ-: «لا يحلُّ الكذب إلا في ثلاث ...» وذكر الحديث. أخرج الترمذي الثانية (١)، والأولى ذكرها رزين (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تتايعوا) التتايع: التساقط والتهافت في الأمر. ⦗٦٠٤⦘\n(الفَرَاش): هذا الطائر الذي يتواقع في ضوء السّراج فيحترق.\n_________\n(١) رقم (١٩٤٠) في البر والصلة، باب ما جاء في إصلاح ذات البين، وهو حديث حسن يشهد له الذي بعده.\n(٢) هي عند أحمد في \" المسند \" ٦ / ٤٥٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٥٤) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا داود بن عبد الرحمن. وفي (٦/٤٥٩) قال: حدثنا عبد الرزاق. قال: أخبرنا سفيان. وفي (٦/٤٦٠) قال: حدثنا أبو أحمد. قال: حدثنا سفيان. والترمذي (١٩٣٩) قال: حدثنا محمد بن بشار. قال: حدثنا أبو أحمد الزبيري. قال: حدثنا سفيان. (ح) وحدثنا محمود بن غيلان. قال: حدثنا بشر بن السري وأبو أحمد. قالا: حدثنا سفيان.\nكلاهما - داود بن عبد الرحمن، وسفيان الثوري - عن عبد الله بن عثمان بن خثيم، عن شهر بن حوشب، فذكره.\n* قال الترمذي: هذا حديث لا نعرفه من حديث أسماء إلا من حديث ابن خثيم. وروى داود بن أبي هند هذا الحديث عن شهر بن حوشب، عن النبي -ﷺ- ولم يذكر فيه: (عن أسماء) .\nحدثنا بذلك محمد بن العلاء. قال: حدثنا ابن أبي زائدة، عن داود.","vol":"10","page":603},{"text":"٨١٩٧ - (خ م د ت) أم كلثوم بنت عقبة - ﵂ -: أنها سمعتْ رسولَ الله - ﷺ- يقول: «ليس الكذَّابُ الذي يصلح بين اثنين - أو قال: بين الناس - فيقول خيرًا، أو يَنْمِي خيْرًا» أخرجه البخاري ومسلم والترمذي.\nوزاد مسلم في رواية: قالت: «ولم أسمعه يُرَخِّصُ في شيء مما يقول الناس إلا في ثلاث، يعني: الحربَ، والإصلاحَ بين الناس، وحديثَ الرجل زوجته وحديث المرأة زوجها» .\nوفي رواية: «قال ابن شهاب: ولم أسمعْ يُرَخصُ في شيء مما يقول الناس كذب إلا في ثلاث ...» وذكر الثلاث فجعل هذه الزيادة من قول ابن شهاب.\nوأخرج أبو داود: «أنَّ رسولَ الله - ﷺ- قال: لم يكذب مَن نَمَى بين اثنين ليصلح» .\nوفي أخرى: «ليس بالكذاب من أصلح بين الناس، فقال خيرًا، أو نمى خيرًا» .\nوفي أخرى: قالت: «ما سمعتُ رسولَ الله - ﷺ- يرخِّصُ في شيء من الكذب إلا في ثلاث: كان رسولُ الله - ﷺ- يقول: لا أعدُّه كذبًا: الرجل يُصْلِح بين الناس، ويقول قولًا يريد به الإصلاح، والرجل يقول في الحرب، والرجل ⦗٦٠٥⦘ يحدِّث امرأتَهُ، والمرأةُ تحدِّث زوجها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنمي) نَميت الحديث أَنميه: إذا نقلته إلى غيرك، وأسندته.\n_________\n(١) رواه البخاري ٥ / ٢٢٠ في الصلح، باب ليس الكاذب الذي يصلح بين الناس، ومسلم رقم (٢٦٠٥) في البر والصلة، باب تحريم الكذب وبيان المباح منه، وأبو داود رقم (٤٩٢١) في الأدب، باب في إصلاح ذات البين، والترمذي رقم (١٩٣٩) في البر والصلة، باب ما جاء في إصلاح ذات البين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٠٣) قال: حدثنا بشر بن المفضل. قال: حدثنا عبد الرحمن بن إسحاق. وفي (٦/٤٠٣) قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح بن كيسان. وفي (٦/٤٠٣ و٤٠٤) قال: حدثنا عبد الرزاق. قال أخبرنا معمر. وفي (٦/٤٠٤) قال: حدثنا يونس بن محمد. قال: حدثنا ليث - يعني ابن سعد - عن يزيد - يعني ابن الهاد - عن عبد الوهاب. وفي (٦/٤٠٤) قال: حدثنا إسماعيل بن إبراهيم. قال: أخبرنا معمر. وفي (٦/٤٠٤) قال: حدثنا حجاج. قال: حدثنا ابن جريج. وعبد بن حميد (١٥٩٢) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (٣/٢٤٠) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد، عن صالح. وفي الأدب المفرد (٣٨٥) قال: حدثنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني يونس. ومسلم (٨/٢٨) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا عمرو الناقد. قال: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي، عن صالح. (ح) وحدثناه عمرو الناقد. قال: حدثنا إسماعيل بن إبراهيم. قال: أخبرنا معمر. وأبو داود (٤٩٢٠) قال: حدثنا نصر بن علي. قال: أخبرنا سفيان (ح) وحدثنا مسدد. قال: حدثنا إسماعيل. (ح) وحدثنا أحمد بن محمد بن شبويه المروزي. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٤٩٢١) قال: حدثنا الربيع بن سليمان الجيزي. قال: حدثنا أبو الأسود، عن نافع - يعني ابن يزيد - عن ابن الهاد. أن عبد الوهاب بن أبي بكر حدثه. والترمذي (١٩٣٨) قال: حدثنا أحمد بن منيع. قال: حدثنا إسماعيل بن إبراهيم، عن معمر. والنسائي في الكبرى تحفة الأشراف (١٣/١٨٣٥٣) عن عبيد الله بن سعد بن إبراهيم بن سعد، عن عمه يعقوب بن إبراهيم بن سعد، عن أبيه، عن صالح بن كيسان. (ح) وعن محمد بن زنبور، عن عبد العزيز بن أبي حازم، عن يزيد بن عبد الله بن الهاد، عن عبد الوهاب. (ح) وعن كثير بن عبيد، عن محمد بن حرب، عن الزبيدي.\nثمانيتهم - عبد الرحمن بن إسحاق، وصالح بن كيسان، ومعمر، وعبد الوهاب بن أبي بكر، وابن جريج، ويونس، وسفيان، والزبيدي - عن محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري، عن حميد بن عبد الرحمن، فذكره.\n* وأخرجه النسائي في الكبرى (الورقة ١٢٣-أ) قال: أخبرنا أحمد بن عمرو. قال: أخبرنا ابن وهب. قال: أخبرني يونس. قال: قال ابن شهاب: لم أسمع أنه رخص في شيء مما يقول الناس.. نحوه.\n* في رواية حرملة بن يحيى عند مسلم: «ليس الكذاب الذي يصلح بين الناس ويقول خيرا وينمي خيرا» قال ابن شهاب: ولم أسمع يرخص في شيء مما يقول الناس كذب إلا في ثلاث.. فذكره من قول ابن شهاب.\nالروايات مطولة، ومختصرة.","vol":"10","page":604},{"text":"٨١٩٨ - (ط) صفوان بن سليم الزرقي - ﵀ - أن رجلًا قال لرسولِ الله - ﷺ-: «أكْذِبُ امرأتي؟ فقال رسولُ الله - ﷺ-: لا خير في الكذب، فقال الرجل: يا رسول الله، أفأعِدُها وأقول لها؟ فقال رسولُ الله - ﷺ-: لا جُنَاحَ عليك» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٨٩ مرسلًا في الكلام، باب ما جاء في الصدق والكذب، وإسناده منقطع، قال أبو عمر: لا أحفظه مسندًا بوجه من الوجوه، وقد رواه ابن عيينة من صفوان عن عطاء بن يسار مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٤/٥٢٤) (١٩٢٤) عن صفوان بن سليم، فذكره.","vol":"10","page":605},{"text":"٨١٩٩ - (خ م د ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لم يكذب إبراهيم النبيُّ - ﵇ - قطُّ إلا ثلاثَ كذَبَات، ثنتين في ذات الله، قوله: ﴿إني سقيم﴾ [الصافات: ٨٩] وقوله: ﴿بل فعله كبيرُهم هذا﴾ [الأنبياء: ٦٣] وواحدة في شأن سارة، فإنه قدم أرضَ جبَّار، ومعه سارَةُ، وكانت أحسن الناس، فقال لها: إن هذا الجبَّارَ إن يعْلَم أنَّكِ امرأتي يغْلِبْني عليك، فإن سألك فأخبريه أنَّكِ أختي، فإنك ⦗٦٠٦⦘ أختي في الإسلام، فإني لا أعلم في الأرض مُسْلمًا غيري وغيرَك، فلما دخل أرَضه رآها بعضُ أهل الجبَّار، فأتاه، فقال: لقد قَدِمَ أرَضكَ امرأةُ لا ينبغي لها أن تكون إلا لك، فأرسلَ إليها، فأُتِيَ بها، فقام إبراهيم إلى الصلاة، فلما دخلَتْ عليه لم يتمالك أن بسَطَ يدَه إليها، فقُبِضَتْ يدُه قبضة شديدة، فقال لها: ادعي الله أن يطلِق يدي ولا أضرُّكِ، ففعلت، فعادَ، فقُبِضَتْ أشدَّ مِنَ القبضَةِ الأولى، فقال لها مثل ذلك، ففعلت، فعاد، فقبِضَتْ أشدَّ من القبضتين الأوليَينِ، فقال: ادعي الله أن يُطْلِقَ يَدي، فلَكِ [الله] أن لا أضرُّك، ففعلت، وأُطْلِقتْ يدُهُ، ودعَا الذي جاء بها، فقال له: إنكَ إنما جئتني بشيطان، ولم تأتني بإنسان، فأخرجها من أرضي، وأعطِها هاجرَ، قال: فأقبلت تمشي، فلما رآها إبراهيم انصرف، فقال [لها]: مَهْيَم، قالت: خيرًا، كفَّ الله يَد الفاجرِ، وأخدَمَ خادمًا، قال أبو هريرة: فتلك أُمكم يا بني ماء السماء» أخرجه البخاري ومسلم.\nوفي رواية للبخاري موقوفًا على أبي هريرة «ما كذب إبراهيم إلا ثلاث كذبات، ثنتان منها في ذات الله، قوله: ﴿إني سقيم﴾ وقوله: ﴿بل فعله كبيرهم هذا﴾ قال: وبينا هو ذات يومٍ وسارةُ، إذ أتى على جبَّار من الجبابرة، فقيل له: إن هاهنا رَجُلًا معه امرأة من أحسَنِ الناس، فأرسل إليه، فسأله عنها؟ فقال: مَن هذه؟ قال: أختي، فأتى سارَة، فقال: يا سارَةُ، ليس على وجه الأرض مؤمِن غيري وغيرك، وإن هذا سألني فأخبرته أنكِ أُخْتِي، فلا ⦗٦٠٧⦘ تُكذِّبيني، فأرسل إليها، فلما دخلت عليه ذهب يتناولها بيده ... وذكر نحو ما تقدَّم في منعه ودعائها إلى آخره ... وفيه: فأخدَمَها هاجر، وقول أبي هريرة: تلك أمُّكم يا بني ماء السماء» .\nوله في أخرى مسندًا قال: قال رسولُ الله - ﷺ-: «هاجر إبراهيم ﵇ بسارَةَ، فدخل بها قرية فيها مَلك من الملوك، أو جبَّار من الجبابرة، فقيل له: دخل إبراهيم بامرأة هي من أحسن النساء، فأرسلَ إليه: أَنْ يا إبراهيمُ: من هذه التي معك؟ قال: أُختي، ثم رجع إليها فقال: لا تكذِّبي حديثي، فإني أخبرتُهُم أنكِ أختي، والله إن على الأرض مؤمن غيري وغيرك، فأرسل بها إليه، فقام إليها، فقامت توَّضأُ وتُصلِّي، فقالت: اللهم إن كنتُ آمَنْتُ بِكَ وبرسولكَ وأحصَنْتُ فرْجِي إلا على زوجي، فلا تُسلِّطْ عَليَّ يَدَ الكافر، فَغُطَّ، حتى رَكضَ برجله فقالت: اللهم إن يمُتْ يقال: هي قتَلَتْهُ، فأُرْسِل، ثم قام إليها، فقامَتْ توَّضأُ وتصلِّي، وتقول: اللهم إن كنتُ آمنتُ بك وبرسولِكَ، وأحصَنْتُ فرجي فلا تسَلِّط عليَّ هذا الكافر، فَغُطَّ حتى ركض برجله، قال أبو هريرة فقالتْ: اللهم إن يمُتْ، يقال: هي قتَلَتهُ، فأرسل في الثانية أو الثالثة، فقال: والله ما أرسلتم إليَّ إلا شيطانًا، أرجعوهَا إلى إبراهيم وأعطوه هاجر، فرجعت إلى إبراهيم، فقالت: أشعرت أن الله كبتَ الكافِرَ وأخدَم وليدَة» واختصره أبو داود قال: «إن إبراهيم لم يكذب قطُّ إلا ثلاث كذبات، ثنتان في ذات الله قوله: ﴿إنِّي سقيم﴾، ⦗٦٠٨⦘ وقوله: ﴿بل فعله كبيرهم هذا﴾ وبَيْنا هو يسير في أرض جبَّار من الجبابرة، إذ نزل منزِلًا، فأُتِيَ الجبَّارُ، فقيل له: إنه نزل هاهنا رجل معه امرأةُ هي أحسن الناس، قال: فأرسل إليه، فسأله عنها؟ فقال: إنها أختي، فلما رجع إليها، قالت: إنَّ هذا سألني عنك، فأنبأته أنكِ أختي، وإنه ليس اليوم مسلم غيري وغيرك، فإنك أختي في كتاب الله، فلا تكذِّبيني عندهم» .. وساق الحديث: هكذا قال أبو داود.\nواختصره الترمذي أيضًا، وهذا لفظه، قال: قال رسولُ الله - ﷺ-: لم يكذب إبراهيم في شيء قطُّ إلا في ثلاث، قوله: ﴿إني سقيم﴾ ولم يكن سقيمًا، وقوله لسارة: أختي، وقوله: ﴿بل فعله كبيرهم هذا﴾ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَهْيم) كلمة يقال معناها: ما أَمْرُكَ وما حَالُكَ؟ .\n(خادم) الخادم: يقع على العَبد والأمة.\n(أحصنت) المرأة فرجها: إذا حَمَتْه عن الزنا. ⦗٦٠٩⦘\n(فغطَّ) الغطيط: صوت النائم، والمراد: أنه غشي عليه فغَطّ.\n(كبت) الكبْت: الهلاك.\n(وليدة) الوليدة: الأمة.\n_________\n(١) رواه البخاري ٦ / ٢٧٧ - ٢٨٠ في الأنبياء، باب قول الله تعالى: ﴿واتخذ الله إبراهيم خليلا﴾، وفي البيوع، باب شراء المملوك من الحربي وهبته وعتقه، وفي الهبة، باب إذا قال: أخدمتك هذه الجارية على ما يتعارف الناس فهو جائز، وفي النكاح، باب إتحاد السراري، وفي الإكراه، باب إذا استكرهت المرأة على الزنا فلا حد عليها، ومسلم رقم (٢٣٧١) في الفضائل، باب من فضائل إبراهيم الخليل ﷺ، وأبو داود رقم (٢٢١٢) في الطلاق، باب في الرجل يقول لامرأته: يا أختي، والترمذي رقم (٣١٦٥) في التفسير، باب ومن سورة الأنبياء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٠٣) قال: حدثنا علي بن حفص. قال: حدثنا ورقاء. والبخاري (٣/١٠٥ و٣/٢١٨ و٩/٢٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. والترمذي (٣١٦٦) قال: حدثنا سعيد بن يحيى الأموي. قال: حدثني أبي. قال: حدثنا محمد بن إسحاق. والنسائي في فضائل الصحابة (٢٦٨) قال: أخبرنا عمران بن بكار. قال: حدثنا علي بن عياش. قال: حدثنا شعيب.\nثلاثتهم - ورقاء بن عمر، وشعيب، وابن إسحاق - عن أبي الزناد، عن الأعرج، فذكره.\n* أثبتنا لفظ البخاري (٣/١٠٥)، وعن محمد بن سيرين، عن أبي هريرة، أن رسول الله -ﷺ- قال: «لم يكذب إبراهيم النبي قط إلا ثلاث كذبات..» .\nأخرجه البخاري (٤/١٧١ و٧/٧) قال: حدثنا سعيد بن تليد الرعيني. قال: أخبرنا ابن وهب. قال: أخبرني جرير بن حازم، عن أيوب. ومسلم (٧/٩٨) قال: حدثني أبو الطاهر. قال: أخبرنا عبد الله بن وهب. قال أخبرني جرير بن حازم، عن أيوب السختياني. وأبو داود (٢٢١٢) قال: حدثنا ابن المثنى. قال: حدثنا عبد الوهاب. قال: حدثنا هشام. والنسائي في فضائل الصحابة (٢٦٩) قال: أخبرنا واصل بن عبد الأعلى. قال: حدثنا أبو أسامة، عن هشام.\nكلاهما - أيوب، وهشام بن حسان - عن محمد بن سيرين، فذكره.\n* أخرجه البخاري (٤/١٧١) قال: حدثنا محمد بن محبوب. قال: حدثنا حماد بن زيد، عن أيوب. وفي (٧/٧) قال: حدثنا، سليمان، عن حماد بن زيد، عن أيوب. والنسائي في فضائل الصحابة (٢٧٠) قال: أخبرنا سليمان بن سلم. قال: أخبرنا النضر قال: أخبرنا ابن عون.\nكلاهما - أيوب، وابن عون - عن محمد بن سيرين، عن أبي هريرة ﵁. قال: «لم يكذب إبراهيم ﵇ إلا ثلاث كذبات، ثنتين ...» .\nفذكر الحديث موقوفا.","vol":"10","page":605},{"text":"<span data-type=\"title\" id=toc-1841>الفصل الثالث: في الكذب على النبي - ﷺ</span>-\n٨٢٠٠ - (خ م ت) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تكذِبُوا عَلَيَّ، فإنَّهُ مَن كذَب عليَّ يلج النارَ» .\nأخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ١ / ١٧٨ في العلم، باب إثم من كذب على النبي ﷺ، ومسلم رقم (١) في المقدمة، باب تغليظ الكذب على رسول الله ﷺ، والترمذي رقم (٢٦٦٢) في العلم، باب ما جاء في تعظيم الكذب على رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:أخرجه أحمد (١/٨٣) (٦٢٩) و(١/١٢٣) (١٠٠٠) قال: حدثنا يحيى، عن شعبة. وفي (١/٨٣) (٦٣٠) قال: حدثنا حسين، قال: حدثنا شعبة. وفي (١/١٢٣) (١٠٠٠) قال: حدثنا حجاج، قال: أنبأنا شعبة. وفي (١/١٢٣) (١٠٠١) و(١/١٥٠) (١٢٩١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (١/٣٨) قال: حدثنا علي بن الجعد، قال: أخبرنا شعبة. ومسلم (١/٧) مقدمة الكتاب، قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر، عن شعبة. (ح) وحدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وابن ماجة (٣١) قال: حدثنا عبد الله بن عامر بن زرارة،وإسماعيل بن موسى، قالا: حدثنا شريك. والترمذي (٢٦٦٠) قال: حدثنا إسماعيل بن موسى الفزاري ابن بنت السدي، قال: حدثنا شريك بن عبد الله. وفي (٣٧١٥) قال: حدثنا سفيان بن وكيع، قال: حدثنا أبي، عن شريك. والنسائي في الكبرى (الورقة ٧٧ ب) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، عن شعبة. (ح) وأخبرنا محمد بن بشار، قال: حدثنا يحيى، عن شعبة.\nكلاهما - شعبة، وشريك - عن منصور، عن ربعي بن حراش، فذكره.","vol":"10","page":609},{"text":"٨٢٠١ - (خ) سلمة بن الأكوع - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ تَقَوَّلَ (١) عليَّ ما لم أقُلْ، فليتبؤأ مقْعدَه من النار» أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تقوَّل) تقوّلتَ على فلان: إذا قلتَ عنه ما لم يَقُله. ⦗٦١٠⦘\n(فليتبوَّأْ) التَّبوُّء: اتَّخاذُ المنزل، لأن المباءة: المنزل.\n_________\n(١) في نسخ البخاري المطبوعة: من يقل.\n(٢) ١ / ١٨٠ في العلم، باب إثم من كذب على النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٥٠١) قال: حدثنا يزيد. وابن ماجة (٣٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر.\nكلاهما - يزيد بن هارون، ومحمد بن بشر - عن محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"10","page":609},{"text":"٨٢٠٢ - (ت) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَن تَقَوَّلَ عليَّ ما لم أقُلْ، فليتبوَّأْ مقعده من النار» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٦١) في العلم، باب ما جاء في تعظيم الكذب على رسول الله ﷺ، وهو حديث صحيح، ولفظه في نسخ الترمذي المطبوعة: \" من كذب علي متعمدًا فليتبوأ مقعده من النار \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤٠٢) (٣٨١٤) قال: حدثنا وهب بن جرير، قال: حدثنا أبي. وفي (١/٤٠٥) (٣٨٤٧) قال: حدثنا هاشم، قال: حدثنا شيبان. (ح) وحدثنا عفان، قال: حدثنا حماد. وفي (١/٤٥٤) (٤٣٣٨) قال: حدثنا عفان، قال: حدثنا أبو عوانة. والترمذي (٢٦٥٩) قال: حدثنا أبو هاشم الرفاعي، قال: حدثنا أبو بكر بن عياش.\nخمستهم - جرير بن حازم، وشيبان، وحماد، وأبو عوانة، وأبو بكر بن عياش - عن عاصم، عن زر بن حبيش، فذكره.","vol":"10","page":610},{"text":"٨٢٠٣ - (خ د) عبد الله بن الزبير - ﵁ – قال: قلت لأبي: «ما لي لا أسمعُكَ تحدِّثُ عن رسول الله - ﷺ- كما يُحدِّث فلان وفلان؟ قال: أمَا إِنّي لم أُفَارِقهُ منذُ أسلمتُ، ولكني سمعتُهُ يقول: مَن كذبَ عليَّ مُتَعَمِّدًا فليتبوأ مقعده من النار» .\nوفي رواية: «ما يمنعك أن تُحدِّث عن رسول الله - ﷺ- كما يحدِّث عنه أصحابُك؟ قال: أما والله، لقد كان لي منه وَجْهٌ ومنزِلة، ولكنِّي سمعتُه يقول ...» وذكر الحديث أخرجه البخاري، وأخرج أبو داود الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وجه) لفلان وجه ومنزلة: إذا كان محظوظًا محترَمًا كريمًا على الناس.\n_________\n(١) رواه البخاري ١ / ١٧٨ في العلم، باب إثم من كذب على النبي ﷺ، وأبو داود رقم (٣٦٥١) في العلم، باب في التشديد في الكذب على رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٦٥) (١٤١٣) قال: حدثنا محمد بن جعفر. وفي (١/١٦٦) (١٤٢٨) قال: حدثنا عبد الرحمن بن مهدي. والبخاري (١/٣٨) قال: حدثنا أبو الوليد. وابن ماجة (٣٦) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن بشار، قالا: حدثنا غندر محمد بن جعفر. والنسائي في الكبرى تحفة الأشراف (٣٦٢٣) عن محمد بن عبد الأعلى، عن خالد بن الحارث.\nأربعتهم - محمد، وعبد الرحمن، وأبو الوليد، وخالد - عن شعبة، عن جامع بن شداد. وأخرجه أبو داود (٣٦٥١) قال: حدثنا عمرو بن عون، قال: أخبرنا خالد. (ح) وحدثنا مسدد، قال: حدثنا خالد، عن بيان بن بشر، عن وبرة بن عبد الرحمن.\nكلاهما - جامع، ووبرة - عن عامر بن عبد الله بن الزبير.\n٢- وأخرجه الدارمي (٢٣٩) قال: أخبرنا عبد الله بن صالح، حدثني الليث، قال: حدثني يزيد بن عبد الله، عن عمرو بن عبد الله بن عروة، عن عبد الله بن عروة.\nكلاهما - عامر بن عبد الله، وعبد الله بن عروة - عن عبد الله بن الزبير، فذكره.","vol":"10","page":610},{"text":"٨٢٠٤ - (م ت) أنس بن مالك - ﵁ - قال: «إني ليَمْنَعُني ⦗٦١١⦘ أن أحدِّثكم حديثًا كثيرًا: أنَّ النبيَّ - ﷺ- قال: مَن تعمَّد عليَّ كذبًا فليتبوأ مقعده من النار» أخرجه مسلم.\nوعند الترمذي قال: قال رسولُ الله - ﷺ-: «من كذَبَ عليَّ - حسِبْتُ أنه قال: مُتعمِّدًا - فليتبوَّأْ مقعده من النار» (١) .\n_________\n(١) رواه مسلم رقم (٢) في المقدمة، باب تغليظ الكذب على رسول الله ﷺ، والترمذي رقم (٢٦٦٣) في العلم، باب ما جاء في تعظيم الكذب على رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٩٨) ومسلم (١/٧) قال: حدثني زهير بن حرب. والنسائي في الكبرى تحفة الأشراف (١٠٠٢) عن إسحاق بن إبراهيم.\nثلاثتهم - أحمد، وزهير، وإسحاق - عن إسماعيل بن علية.\n٢- وأخرجه أحمد (٣/٩٨) قال: حدثنا هشيم.\n٣- وأخرجه البخاري (١/٣٨) قال: حدثنا أبو معمر. والنسائي في الكبرى تحفة الأشراف (١٠٤٥) عن عمران بن موسى.\nكلاهما - أبو معمر، وعمران - عن عبد الوارث.\nثلاثتهم - إسماعيل، وهشيم، وعبد الوارث - عن عبد العزيز بن صهيب، فذكره.\nوعن سليمان التيمي، قال: سمعت أنس بن مالك يقول: قال رسول الله -ﷺ-: «من كذب علي فليتبوأ مقعده من النار.» .\nقال عبد الله بن أحمد: حدثنا أبي هكذا مرتين، وحدثنا به مرة أخرى فقال: قال رسول الله -ﷺ-: «من كذب علي متعمدا فليتبوأ مقعده من النار.» .\n١- أخرجه أحمد (٣/١١٦) قال: حدثنا يحيى بن سعيد.\n٢- وأخرجه أحمد (٣/١٦٦) قال: حدثنا معتمر بن سليمان.\n٣- وأخرجه أحمد (٣/١٧٦)، والنسائي في الكبرى تحفة الأشراف (٨٩٠) عن علي بن حجر.\nكلاهم - أحمد، وعلي - عن إسماعيل بن إبراهيم بن علية.\n٤- وأخرجه الدارمي (٢٤٢) قال: أخبرنا محمد بن عبد الله، قال: أخبرنا أبو داود. وعبد الله بن أحمد بن حنبل في زياداته على المسند.\n(٣/٢٧٨) قال: حدثنا أبو عبد الله السلمي، قال: حدثني حرمي بن عمارة.\nكلاهما - أبو داود، وحرمي - عن شعبة.\nأربعتهم - يحيى، ومعتمر، وإسماعيل، وشعبة - عن سليمان بن طرخان التيمي، فذكره.\nوعن حماد، وعبد العزيز بن رفيع، وعتاب مولى ابن هرمز، ورافع، وسليمان التيمي، وقتادة، عن أنس، أن رسول الله -ﷺ- قال: «من كذب علي متعمدا فليتبوأ مقعده من النار.» .\nقال عبد الله بن أحمد بن حنبل: قال أبي: كذا قال لنا، أخطأ فيه، وإنما هو عبد العزيز بن صهيب. المسند (٣/٢٠٩) ..\nأخرجه أحمد (٣/١٧٢) قال: حدثنا حجاج، وهاشم. والدارمي (٢٤١) قال: أخبرنا أسد بن موسى.\nثلاثتهم - حجاج، وهاشم، وأسد - عن شعبة، عن عتاب مولى بن هرمز، فقط.\nوأخرجه أحمد (٣/٢٠) قال: حدثنا يزيد وأبو قطن، قالا: حدثنا شعبة، عن حماد بن أبي سليمان.\nوأخرجه أحمد (٣/٢٠٩) قال: حدثنا سليمان بن داود، قال: حدثنا شعبة، عن حماد، وعبد العزيز بن رفيع، وعتاب، ورافع.\nوأخرجه الدارمي (٢٤٢) قال: أخبرنا محمد بن عبد الله، قال: أخبرنا أبو داود، عن شعبة، عن عبد العزيز. ولم ينسبه - وعن حماد بن أبي سليمان، وعن التيمي، وعن عتاب.\nوأخرجه عبد الله بن أحمد في زياداته على المسند (٣/٢٧٨) قال: حدثنا أبو عبد الله السلمي، قال: حدثني حرمي بن عمارة، قال: حدثنا شعبة، قال: أخبرني قتادة، وحماد بن أبي سليمان، وسليمان التيمي.\nوأخرجه عبد الله بن أحمد (٣/٢٧٩) قال: حدثنا عبيد الله بن عمر القواريري، قال: حدثنا حرمي بن عمارة، قال: حدثنا شعبة، عن قتادة.\nوعن ابن شهاب، عن أنس، عن رسول الله -ﷺ- أنه قال: «من كذب علي قال: حسبته أنه قال: متعمدا فليتبوأ مقعده من النار» .\nأخرجه أحمد (٣/٢٢٣) قال: حدثنا إسحاق. وابن ماجة (٣٢) قال: حدثنا محمد بن رمح. والترمذي (٢٦٦١) قال: حدثنا قتيبة.\nثلاثتهم - إسحاق، وابن رمح، وقتيبة- قالوا: حدثنا ليث بن سعد، عن ابن شهاب، فذكره.\nوعن عاصم الأحول، عن أنس بن مالك، قال: قال رسول الله -ﷺ-: أخرجه أحمد (٣/١١٣) قال: حدثنا أبو معاوية، قال: حدثنا عاصم الأحول. فذكره.","vol":"10","page":610},{"text":"٨٢٠٥ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَن كذَبَ عليَّ متعمدًا فليتبوأ مقعده من النار» أخرجه مسلم في مقدمة كتابه (١) .\n_________\n(١) رقم (٣) في المقدمة، باب تغليظ الكذب على رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤١٣) قال: حدثنا عفان. قال: حدثنا عبد الواحد، يعني ابن زياد. والدارمي (٥٩٩) قال: أخبرنا أبو معمر إسماعيل بن إبراهيم، عن صالح بن عمر.\nكلاهما - عبد الواحد بن زياد، وصالح بن عمر - عن عاصم بن كليب. قال: حدثني أبي، فذكره.\n* زاد في رواية عمر بن صالح: فكان ابن عباس إذا حدث قال: إذا سمعتموني أحدث عن رسول الله -ﷺ- فلم تجدوه في كتاب الله، أو حسنا عند الناس، فاعلموا أني قد كذبت عليه.\nوأخرجه مسلم في مقدمته (١/١٠) (٣) قال: وحدثنا محمد بن عبيد، حدثنا أبو عوانة،عن أبي حصين، عن أبي صالح،عن أبي هريرة، فذكره.\nوأخرجه أحمد (٢/٥٠١) قال: حدثنا يزيد. وابن ماجة (٣٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن بشر.\nكلاهما - يزيد بن هارون، ومحمد بن بشر - عن محمد بن عمرو، عن أبي سلمة، فذكره.\nوعن أبي صالح، عن أبي هريرة. قال: قال رسول الله -ﷺ-.\nأخرجه النسائي في الكبرى (الورقة ٧٧) قال: أخبرنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أخبرنا شعبة. قال: أخبرني أبو حصين. قال: سمعت أبا صالح، فذكره.\nوعن أبي عثمان مسلم بن يسار، عن أبي هريرة.\nقال رسول الله -ﷺ-: «من تقول علي مالم أقل فليتبوأ مقعده من النار» .\nأخرجه أحمد (٢/٣٢١) قال: حدثنا عبد الله بن يزيد من كتابه. قال: حدثنا سعيد - يعني ابن أبي أيوب- قال: حدثنا بكر بن عمرو المعافري،عن عمرو بن أبي نعيمة. وأبو داود (٣٦٥٧) قال: حدثنا سليمان بن داود. قال: أخبرنا ابن وهب. قال: حدثني يحيى بن أيوب، عن بكر بن عمرو، عن عمرو بن أبي نعيمة. وابن ماجة (٥٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن يزيد، عن سعيد بن أبي أيوب. قال: حدثني أبو هانئ حميد بن هانئ الخولاني.\nكلاهما - عمرو بن أبي نعيمة، وأبو هانئ الخولاني - عن أبي عثمان مسلم بن يسار، فذكره.\n* في رواية يحيى بن أيوب: عن أبي عثمان رضيع عبد الملك بن مروان.\n* وأخرجه الدارمي (١٦١) والبخاري في الأدب المفرد (٢٥٩) وأبو داود (٣٦٥٧) قال: حدثنا الحسن بن علي.\nثلاثتهم - الدارمي، والبخاري، والحسن بن علي - عن عبد الله بن يزيد أبي عبد الرحمن المقري. قال: حدثنا سعيد بن أبي أيوب. قال: حدثني بكر بن عمرو المعافري، عن أبي عثمان مسلم بن يسار، عن أبي هريرة، فذكره. ليس فيه: عمرو بن أبي نعيمة.\n* وأخرجه أحمد (٢/٣٦٥) قال: حدثنا يحيى بن غيلان. قال: حدثنا رشدين. قال: حدثني بكر بن عمرو، عن عمرو بن أبي نعيمة، عن أبي عثمان جليس أبي هريرة، عن رسول الله -ﷺ- فذكره مرسلا.\n* الروايات مطولة ومختصرة وألفاظها متقاربة..","vol":"10","page":611},{"text":"٨٢٠٦ - (خ م ت) المغيرة بن شعبة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن كذبًا عليَّ ليس ككذب على أحد، فمن كذب عليَّ متعمدًا فليتبوأ مقعده من النار» أخرجه البخاري ومسلم.\nولمسلم قال: «مَنْ حدّث عنِّي بحديث يُرى أنه كَذِب، فهو أحد الكاذِبِيْن» وأخرج الترمذي رواية مسلم (١) .\n_________\n(١) رواه البخاري ٣ / ١٣٠ في الجنائز، باب ما يكره من النياحة على الميت، ومسلم رقم (٤) في المقدمة، باب تغليظ الكذب على رسول الله ﷺ، والترمذي رقم (٢٦٦٤) في العلم، باب ما جاء فيمن يروي حديثًا وهو يرى أنه كذب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٤٥) قال: حدثنا قران بن تمام، عن سعيد بن عبيد الطائي. وفي (٤/٢٥٢) قال: حدثنا يحيى بن سعيد، عن سعيد بن عبيد. وفي (٤/٢٥٥) قال: حدثنا وكيع، قال: حدثنا سعيد بن عبيد الطائي، ومحمد بن قيس الأسدي. والبخاري (٢/١٠٢) قال: حدثنا أبو نعيم قال: حدثنا أبي قال: حدثنا سعيد بن عبيد. وفي (١/٨، ٣/٤٥) قال: حدثني علي بن حجر السعدي، قال: حدثنا علي بن مسهر قال: أخبرنا محمد بن قيس الأسدي. وفي (٣/٤٥) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا وكيع، عن سعيد بن عبيد الطائي، ومحمد بن قيس. (ح) وحدثناه ابن أبي عمر قال: حدثنا مروان - يعني الفزاري - قال: حدثنا سعيد بن عبيد الطائي. والترمذي (١٠٠٠) قال: حدثنا أحمد بن منيع، قال: حدثنا قران بن تمان، ومروان بن معاوية، ويزيد بن هارون عن سعيد بن عبيد الطائي.\nكلاهما - سعيد بن عبيد، ومحمد بن قيس - عن علي بن ربيعة الأسدي. فذكره.\n* الروايات مطولة ومختصرة،.","vol":"10","page":611},{"text":"٨٢٠٧ - (م ت) سمرة بن جندب - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ حدَّثَ عنِّي بحديث يُرى أنه كذب، فهو أحد الكاذِبَيْن» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم ١ / ٩ في المقدمة، باب وجوب الرواية عن الثقات وترك الكذابين، والترمذي رقم (٢٦٦٤) في العلم، باب ما جاء فيمن يروي حديثًا وهو يرى أنه كذب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٤) قال: حدثنا يزيد. وفي (٥/١٩) قال: حدثنا وكيع. وفي (٥/٢٠) قال: حدثنا محمد بن جعفر، وعفان. ومسلم (١/٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وابن ماجة (٣٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر.\nأربعتهم - يزيد، ووكيع، وابن جعفر، وعفان - عن شعبة، قال: حدثنا الحكم، عن عبد الرحمن بن أبي ليلى، فذكره.\nوأخرجه الترمذي (٢٦٦٢) مرسلا قائلا، وروى شعبة، عن الحكم،عن عبد الرحمن بن أبي ليلى. فذكره.","vol":"10","page":612},{"text":"٨٢٠٨ - (م) مجاهد - ﵀ - قال: «جاء بشير العدويّ إلى ابن عباس - ﵁- فجعل يحدِّث ويقول: قال رسولُ الله - ﷺ-[قال رسول الله - ﷺ-] وجعل ابن عباس لا يأذَن لحديثه، ولا ينظر إليه، فقال بُشير: يا ابن عباس ما لي لا أراك تسمعُ لحديثي، أُحدِّثكَ عن رسولِ الله - ﷺ-، ولا تسمع؟ فقال ابن عباس: إنا كنا مرَّة إذا سمعنا رجلًا يقول: قال رسول الله - ﷺ-، ابتدرتْه أبصَارُنا، وأصغينا إليه بأسماعنا، فلما ركب الناسُ الصَّعْبَةَ (١) والذَّلول لم نأخذ من الناس إلا ما نَعْرِفُ» .\nوفي رواية: «فأمَّا إذْ ركبتم كلَّ صعبة (١) وذَلُولِ، فهيهات» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصَّعبة والذلول) أراد بالصعبة والذلول: شدائد الأمور وسهولها، والمراد: أنه ترك المبالاة بالأمور والاحتراز في القول والفعل.\n_________\n(١) في نسخ مسلم المطبوعة: الصعب.\n(٢) ١ / ١٣ في المقدمة، باب النهي عن الرواية عن الضعفاء والاحتياط في تحملها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/١٣) قال: حدثني أبو أيوب سليمان بن عبيد الله الغيلاني، حدثنا أبو عامر يعني العقدي، حدثنا رباح، عن قيس بن سعد،عن مجاهد. فذكره.","vol":"10","page":612},{"text":"<span data-type=\"title\" id=toc-1842>الكتاب الثالث: في الكبر والعجب</span>، وفيه ثمانية أنواع\n<span data-type=\"title\" id=toc-1843>نوع أول</span>\n٨٢٠٩ - (م د) أبو سعيد وأبو هريرة ﵄ قالا: قال رسولُ الله - ﷺ-: «العزّ إزارَهُ، والكبرياءُ رداؤُه، فمن ينازعني عذَّبتُهُ» .\nقال الحميدي: كذا فيما رأينا من نسخ كتاب مسلم، وأخرج البرقاني من الطريق الذي أخرجه مسلم عن أبي سعيد وأبي هريرة أنهما قالا: قال رسولُ الله - ﷺ-: «يقول الله ﷿: العزُّ إزاري، والكبرياءُ ردائي، فمن نازعني شيئًا منهما عَذَّبتُه» قال: وهكذا أخرجه أبو مسعود في كتابه، وأخرجه أبو داود عن أبي هريرة قال: قال رسولُ الله - ﷺ-: «قال الله تعالى: الكبْرِياءُ ردائي، والعظمة إزاري، فمن نازعني واحدًا منهما قذَفْتُهُ في النار» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إزاري وردائي) شبَّه العِزَّ والكبرياء بالإزار والرداء، لأن المتَّصفَ بهما يشملانه، كما يشمل الإنسانَ الإزارُ والرداءُ، وأنه لا يشاركه في إزاره، ⦗٦١٤⦘ وردائه أحد، فكذلك الله ﷿: العِزُّ والكبرياء إزارُه ورداؤه، فلا ينبغي أن يشركه فيهما أحد، فضربه مثلًا لذلك.\n_________\n(١) رواه مسلم رقم (٢٦٢٠) في البر والصلة، باب تحريم الكبر، وأبو داود رقم (٤٠٩٠) في اللباس، باب ما جاء في الكبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١١٤٩) قال: حدثنا سفيان. وأحمد (٢/٢٤٨) قال: حدثنا سفيان. وفي (٢/٣٧٦) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان. وفي (٢/٤١٤) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٢/٤٢٧) قال: حدثنا إسماعيل. وفي (٢/٤٤٢) قال: حدثنا عمار بن محمد. وأبو داود (٤٠٩٠) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. (ح) وحدثنا هناد، يعني بن السري، عن أبي الأحوص. وابن ماجة (٤١٧٤) قال: حدثنا هناد بن السري. قال: حدثنا أبو الأحوص.\nستتهم - سفيان بن عيينة، وسفيان الثوري، وحماد بن سلمة، وإسماعيل بن علية، عمار بن محمد، وأبو الأحوض- عن عطاء بن السائب، عن الأغر، فذكره.\n* في رواية ابن عيينة والثوري، وعفان عن حماد، وابن علية: عن الأغر، وفي رواية عمار بن محمد، وأبي الأحوص: عن الأغر أبي مسلم، وفي رواية موسى عن حماد: عن سلمان الأغر.","vol":"10","page":613},{"text":"<span data-type=\"title\" id=toc-1844>نوع ثان</span>\n٨٢١٠ - (م د ت) عبد الله بن مسعود - ﵁ - أن النبي - ﷺ- قال: «لا يدْخُلُ الجنةَ مَنْ كان في قلبه مثقالُ حبَّة من كِبْر، فقال رجل: إنَّ الرجلَ يحب أن يكون ثوبُه حَسَنًا، ونعلُه حسنة، قال: إن الله جميل يحب الجمال، الكبِرْ: بطَرُ الحقِّ، وغمطُ الناس» .\nوفي رواية: «لا يدخل النار أحد في قلبه مثقال حبةِ خرْدَل من إيمان، ولا يدخل الجنة أحد في قلبه مثقال حبة خردل من كِبْر» .\nأخرجه مسلم والترمذي، وأخرج أبو داود الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مثقال حبة من كبر) قال الخطابي: له تأويلان: أحدهما: أن يكون أراد: كبر الكفر والشرك، ألا ترى أنه قد قابله في نقيضه بالإيمان فقال: «لا يدخل النارَ من كان في قلبه مثقال حَبَّةِ خردلٍ من إيمان» والوجه الثاني: أن الله تعالى إذا أراد أن يدخله الجنة نزع ما كان في قلبه من الكبر، ⦗٦١٥⦘ حتى يدخلها بلا كبرٍ ولا غِلٍّ في قلبه، وقوله: «لا يدخل النارَ من كان في قلبه مثقال حَبَّةِ خردل من إيمان» يعني به: دخول تخليد وتأبيد. (بَطَر الحق): أن يَجْعَل ما جعله الله حقًا من توحيده وعبادته باطلًا، هذا عند من جَعَل أصلَ البَطَر من الباطل، ومن جعله من الحَيْرة، فمعناه: أن يتحيَّر عند الحق فلا يقبله حقًا، وقيل: البطر: التكبُّر، أي: يطغى ويتكبر عند سماع الحق فلا يقبله.\n(غمط) غمطت حق فلان: إذا احتقرته ولم تره شيئًا، وكذلك غمصته: إذا انتقصت به وأذريتَ به.\n_________\n(١) رواه مسلم رقم (٩١) في الإيمان، باب تحريم الكبر وبيانه، وأبو داود رقم (٤٠٩١) في الأدب، باب ما جاء في الكبر، والترمذي رقم (١٩٩٩) في البر والصلة، باب ما جاء في الكبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٤١٢) (٣٩١٣) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم. وفي (١/٤١٦) (٣٩٤٧) قال: حدثنا أسود بن عامر، قال: أخبرنا أبو بكر. ومسلم (١/٦٥) قال: حدثنا منجاب بن الحارث التميمي، وسويد بن سعيد. كلاهما - عن علي بن مسهر. - وأبو داود (٤٠٩١) قال: حدثنا أحمد بن يونس، قال: حدثنا أبو بكر، يعني ابن عياش. وابن ماجة (٥٩ و٤١٧٣) قال: حدثنا سويد بن سعيد، قال: حدثنا علي بن مسهر (ح) وحدثنا علي بن ميمون الرقي، قال: حدثنا سعيد بن مسلمة. والترمذي (١٩٩٨) قال: حدثنا أبو هشام الرفاعي، قال: حدثنا أبو بكر بن عياش.\nأربعتهم - عبد العزيز بن مسلم، وأبو بكر بن عياش، وعلي بن مسهر، وسعيد بن مسلمة - عن الأعمش.\n٢- وأخرجه أحمد (١/٤٥١) (٤٣١٠) قال: حدثنا يزيد، قال: أخبرنا حجاج. ومسلم (١/٦٥) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، وإبراهيم بن دينار، جميعا عن يحيى بن حماد، قال: أخبرنا شعبة، عن أبان بن تغلب. (ح) وحدثنا محمد بن بشار، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن أبان بن تغلب. والترمذي (١٩٩٩) قال: حدثنا محمد بن المثنى، وعبد الله بن عبد الرحمن، قالا: حدثنا يحيى بن حماد، قال: حدثنا شعبة، عن أبان بن تغلب.\nكلاهما - حجاج، وأبان - عن فضيل بن عمرو الفقيمي.\nكلاهما - الأعمش، وفضيل - عن إبراهيم، عن علقمة، فذكره.","vol":"10","page":614},{"text":"٨٢١١ - (د) أبو هريرة - ﵁ - «أن رجلًا أتى رسولَ الله - ﷺ- وكان رجُلًا جميلًا - فقال: يا رسولَ الله، إني رجل حبِّبَ إليَّ الجمال وأعْطيتُ منه ما ترى، حتى ما أُحبُّ أن يفوقَني أحد - إمَّا قال: بِشِرَاكِ نَعْل، وإمَّا قال: بِشِسْعِ نَعل - أفمِنَ الكبرْ ذلك؟ قال: لا، ولكن الكِبْرُ: مَن بَطِر الحقَّ، وغَمَطَ الناسَ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يفوقني) فُقْتُ فلانًا أفُوقُه: إذا صِرتَ خيرًا منه، ومنه الشيء الفائق: وهو الجيِّد الخالص في نوعه. ⦗٦١٦⦘\n(بشراك - بشسع) الشِراك والشِسْع: من سيور النعل.\n_________\n(١) رقم (٤٠٩٢) في اللباس، باب ما جاء في الكبر، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٩٢) قال: حدثنا أبو موسى محمد بن المثنى، ثنا عبد الوهاب، ثنا هشام، عن محمد، عن أبي هريرة. فذكره.","vol":"10","page":615},{"text":"<span data-type=\"title\" id=toc-1845>نوع ثالث</span>\n٨٢١٢ - (ت) عمرو بن شعيب - ﵀ - عن أبيه عن جدِّه: أنَّ رسولَ الله - ﷺ- قال: «يُحْشَرُ المتكبِّرون يوم القيامة أمثالَ الذَّرِّ في صُوَرِ الرجال، يغشاهم الذُّل من كلِّ مكان، يُساقُون إلى سجن في جهنم، يقال له: بُولَس، تعلوهم نارُ الأنيار، يُسقَوْن من عُصارة أهل النارِ طينة الخبال» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طينة الخبال) جاء تفسيرها في بعض الحديث «قيل: يا رسولَ الله، وما طينةُ الخبال؟ قال: هي صديد أهل النار» .\n_________\n(١) رقم (٢٤٩٤) في صفة القيامة، باب رقم (٤٨) وإسناده حسن، وقال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٩٨) قال: حدثنا سفيان، قال: حدثنا داود بن شابور، ومحمد بن عجلان، وأنا لحديث ابن عجلان أحفظ. وأحمد (٢/١٧٩) (٦٦٧٧) قال: حدثنا يحيى، عن ابن عجلان. والبخاري في «الأدب المفرد» (٥٥٧)، قال: حدثنا محمد بن سلام، قال: أخبرنا عبد الله بن المبارك، عن محمد بن عجلان. والترمذي (٢٤٩٢) . والنسائي في الكبرى «تحفة الأشراف» (٨٨٠٠) . كلاهما - الترمذي، والنسائي - عن سويد بن نصر، عن عبد الله بن المبارك، عن محمد بن عجلان.\nكلاهما - داود بن شابور، ومحمد بن عجلان - عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"10","page":616},{"text":"٨٢١٣ - (ت) سلمة بن الأكوع - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يزال الرجل يذهب بنفسه، حتى يُكْتَبَ في الجبَّارين فيصيبه ما أصابهم» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٠١) في البر والصلة، باب ما جاء في الكبر، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٠٠) قال: حدثنا أبو كريب، قال: حدثنا أبو معاوية، عن عمر بن راشد، عن إياس بن سلمة، فذكره.\n* في تحفة الأشراف (٤٥٢٨): «حتى يكتب مع ...» .","vol":"10","page":616},{"text":"<span data-type=\"title\" id=toc-1846>نوع رابع</span>\n٨٢١٤ - (ت) عبد الله بن عمر - ﵄ - أنَّ رسول الله - ﷺ- «خطب الناس يوم فتح مكة، فقال: يا أيُّها الناس، إنَّ الله قد أذهب عنكم ⦗٦١٧⦘ عُبِّيةَ الجاهلية، وتعاظُمَها بآبائها، الناس رجلان: بَرٌّ تقي كريم على الله ﷿، وفاجِرٌ شقي هيِّن على الله ﷿، الناسُ كلُّهم بنو آدمَ، وخلَقَ الله آدمَ من تراب، قال الله تعالى: ﴿يا أيُّها الناس إنَّا خلقناكم من ذَكَرٍ وأُنْثى﴾ إلى ﴿إنَّ الله عليم خبير﴾ [الحجرات: ١٣]» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُبِّيَّة) العُبِّيَّة بضم العين وكسرها، وتشديد الباء والياء، مأخوذ من العَبِ: النور والضوء، وقيل: من العِبء: الثِّقْل.\n_________\n(١) رقم (٣٢٦٦) في التفسير، باب ومن سورة الحجرات، وهو حديث حسن يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٧٩٥) قال: أخبرنا أبو عاصم، عن موسى بن عبيدة الربذي. والترمذي (٣٢٧٠) قال: حدثنا علي بن حجر، قال: أخبرنا عبد الله بن جعفر. وابن خزيمة (٢٧٨١) قال: حدثنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا عبد الله بن رجاء، عن موسى بن عقبة.\nثلاثتهم - موسى بن عبيدة، وعبد الله بن جعفر، وموسى بن عقبة، عن عبد الله بن دينار، فذكره.\nوقال الترمذي: هذا حديث غريب لا نعرفه من حديث عبد الله بن دينار، عن ابن عمر إلا من هذا الوجه وعبد الله بن جعفر يضعف، ضعفه يحيى بن معين، وغيره، وعبد الله بن جعفر هو والد علي بن المديني.","vol":"10","page":616},{"text":"٨٢١٥ - (ت د) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لَيَنْتَهِيَنَّ أقوَام يفتخرون بآبائهم الذين ماتوا، إنما هم فَحْمُ جهنم، أو لَيَكُونُنَّ أَهوَنَ على الله من الجِعْلان الذي يُدَهِدِهُ الخِراءَ بأنفه، إن الله تعالى قد أذَهب عنكم عُبِّيَّةَ الجاهلية، وفخرها بالآباء، إنما هُوَ مؤمِنٌ تقي، أو فاجِرٌ شقي، الناس كلُّهم بنو آدمَ، وآدمُ خُلِقَ من تراب» .\nأخرجه الترمذي، وهو آخر حديث في كتابه، وأخرجه أيضًا مختصرًا: أنَّ رسولَ الله - ﷺ- قال: «قد أذهب الله عنكم عُبِّيَّةَ الجاهلية وفخرها بالآباء، مؤمنٌ تقي، وفاجرٌ شقي الناس بنو آدمَ، وآدمُ خُلِقَ من تراب» . ⦗٦١٨⦘\nوفي رواية أبي داود: «إنَّ الله قد أذهب عنكم عُبِّيَّةَ الجاهلية» ... وذكر الرواية الأولى إلى قوله: «من تراب» ثم قال: «ليَدَعَنَّ رجال فَخْرَهم بأقوام» ... وذكره، وقال في آخره: «من الجعلان التي تدفع بأنفها النَّتَنَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُدَهْدِهُ): يُدَحْرِجُ.\n_________\n(١) رواه أبو داود رقم (٥١١٦) في الأدب، باب في التفاخر بالأحساب، والترمذي رقم (٣٩٥٠) و(٣٩٥١) في المناقب، باب في فضل الشام واليمن، وإسناده حسن، وقال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٢٧٠) قال: حدثنا علي بن حجر، أخبرنا عبد الله بن جعفر، حدثنا عبد الله بن دينار، عن ابن عمر. فذكره.\nوقال: هذا حديث غريب لا نعرفه إلا من حديث عبد الله بن دينار عن عبد الله بن عمر إلا من هذا الوجه.\nوعبد الله بن جعفر يضعف، ضعفه يحيى بن معين، وعبد الله بن جعفر هو والد علي بن المديني.","vol":"10","page":617},{"text":"<span data-type=\"title\" id=toc-1847>نوع خامس</span>\n٨٢١٦ - (خ م ط ت د س) عبد الله بن عمر - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «لا ينظر الله يوم القيامة إلى مَنْ جرَّ ثوبه خيلاءَ» . أخرجه الجماعة إلا أبا داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خيلاء) الخُيَلاء: الكِبْر والعُجْب، والمَخِيلة: مَفْعِلة منه.\n_________\n(١) رواه البخاري ١٠ / ٢١٦ في اللباس، باب قول الله تعالى: ﴿قل من حرم زينة الله التي أخرج لعباده﴾، وباب من جر ثوبه من غير خيلاء، وباب من جر ثوبه من الخيلاء، وفي فضائل أصحاب النبي ﷺ، باب لو كنت متخذًا خليلًا، وفي الأدب، باب من أثنى على أخيه بما يعلم، ومسلم رقم (٢٠٨٥) في اللباس، باب تحريم جر الثوب خيلاء، والموطأ ٢ / ٩١٤ في اللباس، باب ما جاء في إسبال الرجل ثوبه، والترمذي رقم (١٧٣٠) في اللباس، باب ما جاء في كراهية جر الإزار، والنسائي ٨ / ٢٠٦ في الزينة، باب التغليظ في جر الإزار، ورواه أيضًا أبو داود رقم (٤٠٨٥) في اللباس، باب ما جاء في إسبال الإزار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٥٧٠) والبخاري (٧/١٨٢) قال: حدثنا إسماعيل. ومسلم (٦/١٤٦) قال: حدثنا يحيى بن يحيى. والترمذي (١٧٣٠) قال: حدثنا الأنصاري، قال: حدثنا معن. (ح) وحدثنا قتيبة.\nأربعتهم - إسماعيل، ويحيى، ومعن، وقتيبة - عن مالك، عن نافع، وعبد الله بن دينار، وزيد بن أسلم، فذكروه.\n* أخرجه مالك الموطأ (٥٧٠) وأحمد (٢/٥٦) (٥١٨٨) قال: حدثنا يحيى، عن سفيان. وفي (٢/٧٤) (٥٤٣٩) قال: حدثنا عفان، قال: حدثنا عبد العزيز بن مسلم.\nثلاثتهم - مالك، وسفيان، وعبد العزيز - عن عبد الله بن دينار، عن عبد الله بن عمر، فذكره. ليس فيه نافع ولا زيد بن أسلم.\n* وأخرجه أحمد (٢/٥) (٤٤٨٩) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٢/٥٥) (٥١٧٣) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/١٠١) (٥٧٧٦) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. ومسلم (٦/١٤٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو أسامة (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا محمد بن المثنى، وعبيد الله بن سعيد، قالا: حدثنا يحيى، وهو القطان. كلهم عن عبيد الله. (ح) وحدثنا أبو الربيع، وأبو كامل، قالا: حدثنا حماد. (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل. كلاهما عن أيوب.\n(ح) وحدثنا قتيبة، وابن رمح، عن الليث بن سعد. (ح) وحدثنا هارون الأيلي، قال: حدثنا ابن وهب، قال: حدثنا أسامة. وابن ماجة (٣٥٦٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. (ح) وحدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير. جميعا عن عبيد الله بن عمر.\nوالترمذي (١٧٣١) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب. والنسائي (٨/٢٠٦) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. (ح) وأنبأنا إسماعيل بن مسعود، قال: حدثنا بشر، قال: حدثنا عبيد الله. وفي (٨/٢٠٩) قال: أخبرنا نوح بن حبيب، قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب. وفي الكبرى (الورقة ١٢٩ ب) قال: أخبرنا عمرو بن علي، قال: حدثنا عاصم بن هلال البصري، قال: أخبرنا أيوب.\nأربعتهم - أيوب، وعبيد الله بن عمر، والليث بن سعد، وأسامة بن زيد - عن نافع، عن عبد الله بن عمر، فذكره. ليس فيه عبد الله بن دينار، ولا زيد بن أسلم.\n* وأخرجه الحميدي (٦٣٦) قال: حدثنا سفيان. وأحمد (٢/٩) (٤٥٦٧) قال: حدثنا سفيان. وفي (٢/٣٣) (٤٨٨٤) قال: حدثنا عبد الرزاق، قال: أخبرنا داود، يعني ابن قيس.\nكلاهما - سفيان، وداود بن قيس - عن زيد بن أسلم، قال: بعثني أبي إلى عبد الله بن عمر، فدخلت عليه بغير إذن، فعلمني. فقال: إذا جئت، فاستأذن، فإذا أذن لك، فسلم إذا دخلت. ومر ابن ابنه عبد الله بن واقد بن عبد الله بن عمر، عليه ثوب جديد يجره. فقال له: أي بني، ارفع إزارك، فإني سمعت رسول الله -ﷺ- يقول: «لا ينظر الله إلى من جر ثوبه خيلاء» .\n* زاد في رواية معمر، وعاصم بن هلال، عن أيوب، عن نافع: «قالت أم سلمة: يا رسول الله، فكيف تصنع النساء بذيولهن؟ قال: ترخينه شبرا. قالت: إذا تنكشف أقدامهن. قال: ترخينه ذراعا لا تزدن عليه» .\n* وفي رواية إسماعيل، عن أيوب، زاد: «قال نافع: فأنبئت أن أم سلمة قالت: فكيف بنا؟ قال: شبرا. قالت: إذا تبدو أقدامنا؟ قال: ذراعا لا تزدن عليه» .\n* وفي رواية يحيى،عن عبيد الله، عن نافع، قال: وأخبرني سليمان بن يسار، أن أم سلمة ذكرت النساء. فقال: ترخي شبرا. قالت: إذن تنكشف. قال: فذراعا، لا يزدن عليه.","vol":"10","page":618},{"text":"٨٢١٧ - (خ م ط) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا ينظرُ الله يوم القيامة إلى مَن جرَّ إزارَهُ بطرًا» .\nأخرجه البخاري ومسلم والموطأ.\nولمسلم: أن أبا هريرة رأى رجُلًا يجرُّ إزاره، فجعل يضرب برجله الأرض، وهو يقول: قال رسولُ الله - ﷺ-: «إنَّ الله لا ينظر إلى من يجرُّ إزاره بطرًا» .\nوفي رواية: «قال محمد بن زياد: سمعتُ أبا هريرة يقول - ورأى رجلًا يجرُّ إزاره، وجعل يضرب الأرض برجله، وهو أمير على البحرين - فقال له: قال رسولُ الله - ﷺ-: إنَّ الله لا ينظر يوم القيامة إلى من جرَّ إزاره بطرًا» قال: وكان أبو هريرة يُستخلَف على المدينة، فيأتي بحزمة الحطب على ظهره فيشق السوق، وهو يقول: جاء الأمير، جاء الأمير» .\nزاد في رواية: ويقول: «طَرِّقوا للأمير حتى ينظر الناس إليه» (١) .\n_________\n(١) رواه البخاري ١٠ / ٢١٩ و٢٢٠ في اللباس، باب من جر ثوبه من الخيلاء، ومسلم رقم (٢٠٨٧) في اللباس، باب تحريم جر الثوب خيلاء، والموطأ ٢ / ٩١٤ في اللباس، باب ما جاء في إسبال الرجل ثوبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٨٦) قال: حدثنا بهز. قال: حدثنا حماد. وفي (٢/٣٩٧) قال: حدثنا عبد الله بن بكر. قال: سمعت ميسورا مولى قريش في حلقة سعيد يحدث يعني ابن أبي عروبة. وفي (٢/٤٠٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٣٠) قال: حدثنا يحيى ابن سعيد، عن شعبة إن شاء الله. وفي (٢/٤٥٤) قال: حدثنا حجاج. قال: حدثني شعبة. وفي (٢/٤٦٧) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا حماد بن سلمة. وفي (٢/٤٧٩) قال: حدثنا وكيع، عن حماد بن سلمة. ومسلم (٦/١٤٨) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد، يعني ابن جعفر، عن شعبة. (ح) وحدثناه ابن المثنى. قال: حدثنا ابن أبي عدي، عن شعبة. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٣٨٩) عن محمد بن بشار، عن محمد بن جعفر، عن شعبة.\nثلاثتهم - حماد، وميسور، وشعبة - عن محمد بن زياد، فذكره.\nوعن الأعرج، عن أبي هريرة، أن رسول الله -ﷺ- قال: «لا ينظر الله يوم القيامة إلى من جر إزاره بطرا» .\nأخرجه مالك الموطأ صفحة (٥٧٠) والبخاري (٧/١٨٣) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن أبي الزناد، عن الأعرج، فذكره.","vol":"10","page":619},{"text":"٨٢١٨ - (س) عبد الله بن عمر (١) - ﵄ - قال: قال ⦗٦٢٠⦘ رسولُ الله - ﷺ-: «مَن جرَّ ثوبه مِن الخُيلاءِ (٢) لم ينظرِ الله إليه يوم القيامة» . أخرجه النسائي (٣) .\n_________\n(١) في الأصول المخطوطة: عبد الله بن مسعود، وهو في النسائي من رواية عبد الله بن عمر، ورواه الطبراني عن ابن مسعود، بلفظ: \" من جر ثوبه خيلاء لم ينظر الله إليه يوم القيامة وإن كان على الله كريمًا \"، وفي سنده علي بن يزيد الألهاني، وهو ضعيف.\n(٢) في نسخ النسائي المطبوعة: من مخيلة.\n(٣) ٨ / ٢٠٦ في الزينة، باب التغليظ في جر الإزار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٦٤٩) قال: حدثنا سفيان. وأحمد (٢/٦٧) (٥٣٥١) قال: حدثنا عتاب، قال: حدثنا عبد الله، يعني ابن مبارك. وفي (٢/٦٧) (٥٣٥٢) و(٢/١٣٦) (٦٢٠٤) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله. وفي (٢/١٠٤) (٥٨١٦) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (٢/١٣٦) (٦٢٠٣) قال: حدثنا سليمان بن داود الهاشمي، قال: أنبأنا إسماعيل، يعني ابن جعفر. والبخاري (٥/٧) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله وفي (٧/١٨٢) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وفي (٨/٢٢) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وأبو داود (٤٠٨٥) قال: حدثنا النفيلي، قال: حدثنا زهير. والنسائي (٨/٢٠٨) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل.\nخمستهم - سفيان، وعبد الله بن المبارك، ووهيب، وإسماعيل بن جعفر، وزهير - عن موسى بن عقبة.\n٢- وأخرجه أحمد (٢/٦٠) (٥٢٤٨) قال: حدثنا وكيع. وفي (٢/١٢٨) (٦١٢٣) قال: حدثنا مكي بن إبراهيم. وفي (٢/١٥٥) (٦٤٤٢) قال: حدثنا عبد الله بن الحارث. ومسلم (٦/١٤٧) قال: حدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثنا ابن نمير، قال: حدثنا إسحاق بن سليمان.\nخمستهم - وكيع، ومكي، وعبد الله بن الحارث، وعبد الله بن نمير، وإسحاق بن سليمان - عن حنظلة ابن أبي سفيان.\nكلاهما - موسى، وحنظلة - عن سالم بن عبد الله، فذكره.\n* رواية سفيان، عن موسى بن عقبة: «أن رسول الله -ﷺ- حين ذكر في الإزار ما ذكر قال أبو بكر: يا رسول الله، إن إزاري يسقط من أحد شقيه. قال: إنك لست منهم» .\n* رواية حنظلة بن أبي سفيان مختصرة على: «من جر ثوبه من الخيلاء، لم ينظر الله إليه يوم القيامة» .\nوعن محارب بن دثار، قال: سمعت ابن عمر يقول: قال رسول الله -ﷺ-: «من جر ثوبه من مخيلة، لم ينظر الله إليه يوم القيامة» .\nأخرجه أحمد (٢/٤٢) (٥٠١٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/٤٦) (٥٠٥٧) قال: حدثنا يزيد، قال: أخبرنا شعبة. والبخاري (٧/١٨٣) قال: حدثنا مطر بن الفضل، قال: حدثنا شبابة، قال: حدثنا شعبة. والنسائي (٨/٢٠٦) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة. وفي الكبرى (الورقة ١٢٩ب) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد، قال: حدثنا شعبة. (ح) وأخبرنا عمرو بن منصور، قال: أخبرنا الفضل بن دكين، عن محمد، يعني ابن قيس الأسدي.\nكلاهما - شعبة، ومحمد بن قيس - عن محارب بن دثار، فذكره.\n* أخرجه مسلم (٦/١٤٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، عن الشيباني. (ح) وحدثنا ابن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما عن محارب بن دثار، وجبلة بن سحيم، عن ابن عمر، فذكره.","vol":"10","page":619},{"text":"٨٢١٩ - (د) عبد الله بن مسعود - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَن أَسْبَلَ إزاره في صلاته خيلاءَ، فليس من الله في حِلٍّ ولا حرام» أخرجه أبو داود، قال: ورواه جماعة [عن عاصم] موقوفًا على ابن مسعود (١) .\n_________\n(١) رقم (٦٣٧) في الصلاة، باب الإسبال في الصلاة، وإسناده صحيح، ولكن اختلف في رفعه ووقفه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٣٧) قال: حدثنا زيد بن أخزم، قال: حدثنا أبو داود. والنسائي في الكبرى تحفة الأشراف (٩٣٧٩) عن الحسن بن مدرك، عن يحيى بن حماد.\nكلاهما - أبو داود الطيالسي، ويحيى بن حماد- عن أبي عوانة، عن عاصم، عن أبي عثمان، فذكره.\n* في رواية يحيى بن حماد: «من جر ثوبه من الخيلاء» ولم يقل في الصلاة.\n* قال أبو داود السجستاني: روى هذا جماعة عن عاصم، موقوفا على ابن مسعود. منهم: حماد بن سلمة، وحماد بن زيد، وأبو الأحوص، وأبو معاوية.","vol":"10","page":620},{"text":"<span data-type=\"title\" id=toc-1848>نوع سادس</span>\n٨٢٢٠ - (خ م) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «بينما رجل يمشي في حُلَّة تُعجبه نفسُه مرَجِّل رأسهُ، يختال في مِشيتِه إذ خسَفَ الله به، فهو يتجلجل في الأرض إلى يوم القيامة» .\nوفي رواية قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن رجُلًا ممَّنْ كان قبلكم يتبختر في حُلَّة ...» وذكره نحوه أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُرَجِّل) شعر مرَّجل: أي مُسَرّح.\n_________\n(١) رواه البخاري ١٠ / ٢٢٢ في اللباس، باب من جر ثوبه من الخيلاء، ومسلم رقم (٢٠٨٨) في اللباس، باب تحريم التبختر في المشي مع إعجابه بثيابه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٩٠) قال: حدثنا أسود بن عامر. والبخاري (٧/١٨٣) قال: حدثني عبد الله بن محمد. قال: حدثنا وهب بن جرير. والنسائي في الكبرى تحفة الأشراف (٩/١٢٩١٣) عن محمد بن عبيد الله بن عبد العظيم القرشي، عن علي بن المديني، عن وهب بن جرير بن حازم.\nكلاهما - أسود، ووهب - عن جرير بن حازم، عن عمه جرير بن زيد. قال: كنت مع سالم بن عبد الله بن عمر على باب داره. فقال ... فذكره.","vol":"10","page":620},{"text":"٨٢٢١ - (ت) عبد الله بن عمرو بن العاص - ﵄ - نحوه، وفيه «فهو يتجلجل - أو يتَلَجْلَجُ - إلى يوم القيامة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتجلجل) الجلجلة: صوت مع حركة، والمراد: أنه يسوخ في الأرض، أي: يغوص فيها، فأما «يتلجلج» فهو من التردُّد، ومنه: تلجلج في كلامه: إذا تردَّد، فكأنه يتردَّد في تخوم الأرض.\n_________\n(١) رواه الترمذي رقم (٢٤٩٢) في صفة القيامة، باب رقم (٤٦) وهو حديث صحيح، وقد جعله في المطبوع في جملة الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٢٢) (٧٠٧٤) قال: حدثنا عبد الله بن محمد، قال عبد الله،هو ابن أحمد: وسمعته أنا من عبد الله بن محمد بن أبي شيبة - قال: حدثنا ابن فضيل،والترمذي (٢٤٩١) قال: حدثنا هناد، قال: حدثنا أبو الأحوص.\nكلاهما - محمد بن فضيل، وأبو حوص - عن عطاء بن السائب، عن أبيه، فذكره.","vol":"10","page":621},{"text":"٨٢٢٢ - (خ س) عبد الله بن عمر - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «بينما رجل ممن كان قبلَكم يجرُّ إزاره من الخيلاء خُسِفَ به، فهو يتجلجل في الأرض إلى يوم القيامة» أخرجه البخاري والنسائي (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٢٢ في اللباس، باب من جر ثوبه من الخيلاء، وفي الأنبياء، باب ما ذكر عن بني إسرائيل، والنسائي ٨ / ٢٠٦ في الزينة، باب التغليظ في جر الإزار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٦٦) (٥٣٤٠) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله، قال: أخبرنا يونس. والبخاري (٤/٢١٥) قال: حدثنا بشر بن محمد، قال: أخبرنا يونس. وفي (٧/١٨٣) قال: حدثنا سعيد بن عفير، قال: حدثني الليث، قال: حدثني عبد الرحمن بن خالد، والنسائي (٨/٢٠٦) قال: أخبرنا وهب بن بيان، قال: حدثنا ابن وهب، قال: أخبرني يونس.\nكلاهما - يونس، وعبد الرحمن بن خالد - عن ابن شهاب الزهري، قال: أخبرني سالم، فذكره.","vol":"10","page":621},{"text":"<span data-type=\"title\" id=toc-1849>نوع سابع</span>\n٨٢٢٣ - (خ م) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «الفخرُ والخُيلاءُ في الفَدَّادينَ أهلِ الوَبَر، والسَّكِينةُ في أهل الغنم» أخرجه البخاري ومسلم.\nولمسلم: «الإيمانُ يَمانِ، والكفرُ قِبَلَ المشرق، والسَّكِينةُ في أهل ⦗٦٢٢⦘ الغنم، والفخرُ والرياءُ في الفدَّادين أهلِ الخيرِ والوبرِ» (١) .\nوقد تقدَّم في «كتاب الفتن» من حرف الفاء لهذا الحديث روايات.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفدَّادين) الفدَّادون: الفلاحون والحرَّاثون، وقد تقدَّم مُسْتَقْصى في «كتاب الفتن» من حرف الفاء.\n_________\n(١) رواه البخاري ٦ /٢٥٠ في بدء الخلق، باب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، وفي الأنبياء، باب قول الله تعالى: ﴿يا أيها الناس إنا خلقناكم من ذكر وأنثى﴾، وفي المغازي، باب قدوم الأشعريين وأهل اليمن، ومسلم رقم (٥١) في الإيمان، باب في تفاضل أهل الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢١٧) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (١/٥٢) قال: حدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا أبو اليمان. قال: أخبرنا شعيب.\nكلاهما - شعيب، ويونس - عن ابن شهاب الزهري. قال: أخبرني أبو سلمة بن عبد الرحمن، فذكره.\n* أخرجه أحمد (٢/٢٦٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن الزهري، عن ابن المسيب وأبي سلمة، أو أحدهما، عن أبي هريرة، فذكراه.","vol":"10","page":621},{"text":"<span data-type=\"title\" id=toc-1850>نوع ثامن</span>\n٨٢٢٤ - (د س) جابر بن عتيك - ﵁ - أن رسولَ الله - ﷺ- كان يقول: «من الغَيْرة ما يحب الله، ومنها ما يبغض الله، فأمَّا التي يحبُّها الله: فالغيرة في الرّيبة، وأما التي يبغضها الله: فالغيْرة في غير ريبة، وإنَّ من الخُيلاءِ ما يبغض الله، ومنها ما يحب الله، فأما الخيلاء التي يحب الله: فاختيال الرجل نفسه عند القتال، واختياله عند الصدقة، وأما التي يبغض الله: فاختياله في البغي والفخر» أخرجه أبو داود.\nوعند النسائي «فالاختيال في الباطل» (١) .\n_________\n(١) رواه أبو داود رقم (٢٦٥٩) في الجهاد، باب في الخيلاء في الحرب، والنسائي ٥ / ٧٨ في الزكاة، باب الاختيال في الصدقة، وفي سنده عبد الرحمن بن جابر بن عتيك الأنصاري، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٩٩٦) قال: حدثنا محمد بن إسماعيل. قال: حدثنا وكيع، عن شيبان أبي معاوية، عن يحيى بن أبي كثير، عن أبي سهم، فذكره.\n* قال المزي: أبو سهم وهو وهم. والصواب: أبو سلمة. تحفة الأشراف (١١/١٥٤٣٨) .\nوأخرجه أبو داود (٢٦٥٩) في الجهاد. والنسائي (٥/٧٨) في الزكاة.","vol":"10","page":622},{"text":"٨٢٢٥ - (ت) جبير بن مطعم - ﵁ - قال: «تقولون: فيَّ التِّيهُ، وقد ركبتُ الحمارَ، ولبستُ الشمّلة، وقد حَلَبْتُ الشاة، وقد قال رسولُ الله - ﷺ-: مَنْ فَعَلَ هذا، فليس فيه من الكِبر شيء» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٠٢) في البر والصلة، باب ما جاء في الكبر، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٠١) قال: حدثنا علي بن عيسى البغدادي، قال: حدثنا شبابة بن سوار، قال: حدثنا ابن أبي ذئب، عن القاسم بن عباس، عن نافع بن جبير، فذكره.\n* في المطبوع من جامع الترمذي تكونون في التيه والصواب ما أثبتناه من تحفة الأشراف حديث (٣٢٠٠) وجامع المسانيد والسنن (الورقة ٢٠٤) .","vol":"10","page":623},{"text":"الكتاب الرابع: في الكبائر\n٨٢٢٦ - (خ م ت) أبو بكرة - ﵁ - قال: «كُنَّا عند رسول الله - ﷺ-، فقال: ألا أُنبِّئكم بأكبر الكبائر - ثلاثًا - قلنا: بلى يا رسولَ الله، قال: الإشراكُ بالله، وعقوقُ الوالدين، ألا وشهادةُ الزور، وقولُ الزور - وكان متَّكئًا فجلس - فما زال يكرّرُها حتى قلنا: ليته سكتَ» أخرجه البخاري ومسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكبائر) جمع كبيرة: وهي الذُّنوب العظام.\n_________\n(١) رواه البخاري ٥ / ١٩٣ في الشهادات، باب ما قيل في شهادة الزور، وفي الأدب، باب عقوق الوالدين من الكبائر، وفي الاستئذان، باب من اتكأ بين يدي أصحابه، وفي استتابة المرتدين في فاتحته، ومسلم رقم (٨٧) في الإيمان، باب بيان الكبائر وأكبرها، والترمذي رقم (٢٣٠٢) في الشهادات، باب ما جاء في شهادة الزور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٦ و٣٨) قال: حدثنا إسماعيل بن إبراهيم. والبخاري (٣/٢٢٥ و٨/٧٦ و٩/١٧) . وفي الأدب المفرد (١٥) قال: حدثنا مسدد، قال: حدثنا بشر بن المفضل. وفي (٨/٤) قال: حدثني إسحاق، قال: حدثنا خالد الواسطي. وفي (٨/٧٦) قال: حدثنا علي بن عبد الله، قال: حدثنا بشر بن المفضل. وفي (٩/١٧) قال: حدثني قيس بن حفص، قال: حدثنا إسماعيل بن إبراهيم، ومسلم (١/٦٤) قال: حدثني عمرو بن محمد بن بكير بن محمد الناقد، قال: حدثنا إسماعيل بن علية. والترمذي (١٩٠١ و٢٣٠١ و٣٠١٩) وفي الشمائل (١٣١) قال: حدثنا حميد بن مسعدة، قال: حدثنا بشر بن المفضل.\nثلاثتهم - إسماعيل بن إبراهيم، وبشر، وخالد بن عبد الله الواسطي - عن سعيد الجريري، قال: حدثنا عبد الرحمن بن أبي بكرة، فذكره.","vol":"10","page":623},{"text":"٨٢٢٧ - (خ م ت س) أنس بن مالك - ﵁ - قال: «ذكر رسولُ الله - ﷺ- الكبائر، فقال: الشركُ بالله، وعقوقُ الوالدين، وقتلُ النفس، وقال: ألا أنبِّئكُم بأكبر الكبائر؟ قولُ الزور - أو قال: شهادةُ الزور» أخرجه البخاري ومسلم.\nوفي رواية الترمذي والنسائي: أن النبيَّ - ﷺ- قال في الكبائر: «الشِّركُ بالله، وعقوق الوالدين، وقتل النفس، وشهادةُ الزور» (١) .\n_________\n(١) رواه البخاري ٥ / ١٨٢ في الشهادات، باب ما قيل في شهادة الزور، وفي الأدب، باب عقوق الوالدين من الكبائر، وفي الديات، باب قول الله تعالى: ﴿ومن أحياها﴾، ومسلم رقم (٨٨) في الإيمان، باب بيان الكبائر وأكبرها، والترمذي رقم (١٢٠٧) في البيوع، باب ما جاء في التغليظ في الكذب والزور ونحوه، والنسائي ٧ / ٨٨ و٨٩ في تحريم الدم، باب ذكر الكبائر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣١) قال: حدثنا محمد بن جعفر. وفي (٣/١٣٤) قال: حدثنا بهز. والبخاري (٣/٢٢٤) قال: حدثنا عبد الله بن منير، سمع وهب بن جرير، وعبد الملك بن إبراهيم وفي (٨/٤) قال: حدثني محمد بن الوليد، قال: حدثنا محمد بن جعفر. وفي (٩/٤) قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد الصمد (ح) وحدثنا عمرو بن مروزق. ومسلم (١/٦٤) قال: حدثني يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث. (ح) وحدثنا محمد بن الوليد بن عبد الحميد، قال: حدثنا محمد بن جعفر. والترمذي (١٢٠٧ و٣٠١٨) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد بن الحارث. والنسائي (٧/٨٨ و٨/٦٣) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وفي (٧/٨٨ و٨/٦٣) قال: أنبأنا إسحاق بن إبراهيم، قال: أنبأنا النضر بن شميل.\nثمانيتهم - ابن جعفر، وبهز، ووهب، وعبد الملك، وعبد الصمد، وعمرو، وخالد، والنضر - عن شعبة، عن عبيد الله بن أبي بكر، فذكره.","vol":"10","page":624},{"text":"٨٢٢٨ - (د س) عبيد بن عمير - ﵀ - عن أبيه أنَّ رسولَ الله - ﷺ- قال - وقد سأله رجل عن الكبائر - فقال: «هُنَّ تسع، فذكر الشركَ والسِّحرَ، وقتل النفس، وأكلَ الربا، وأكلَ مال اليتيم، والتوليِّ يوم الزحف، وقذف المحصنات، وعقوق الوالدين، واستحلالَ البيت الحرام قبلتكم أحياءً وأمواتًا» .\nوفي رواية أبي داود بمثل حديث قبله، وهو حديث أبي هريرة الذي يرد، وقال: وزاد «عقوق الوالدين المسلمَين، واستحلالَ البيت الحرام قبلتكم أحياء وأمواتًا» . ⦗٦٢٥⦘ وفي رواية النسائي أن رجلًا قال: «يا رسول الله، ما الكبائر؟ قال: هُنَّ سبع، أعظمهن: إشراكٌ بالله، وقتلُ النفس بغير حق، وفرارُ يوم الزحف» (١) والرواية الأولى ذكرها رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الزحف) الفرار من الزحف: هو الفرار من مصافّ الجهاد، ومقاتلة الكفار.\n_________\n(١) رواه أبو داود رقم (٢٨٧٥) في الوصايا، باب ما جاء في التشديد في أكل مال اليتيم، والنسائي ٧ / ٨٩ في تحريم الدم، باب ذكر الكبائر، ورواه أيضًا ابن أبي حاتم والحاكم مطولًا، وفي سنده عبد الحميد بن سنان لم يوثقه غير ابن حبان. وقال البخاري: في حديثه نظر. أقول: ورواية السبع صحيحة بشواهدها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٨٧٥) قال: حدثنا إبراهيم بن يعقوب الجوزجاني. والنسائي (٧/٨٩) قال: أخبرنا العباس بن عبد العظيم.\nكلاهما - إبراهيم، والعباس - قالا: حدثنا معاذ بن هانئ، قال: حدثنا حرب بن شداد، قال: حدثنا يحيى بن أبي كثير، عن عبد الحميد بن سنان، عن عبيد بن عمير، فذكره.\n* لم يذكر أبو داود متن الحديث، وأحال على حديث قبله. وساقه النسائي مختصرا وفيه قال: هن سبع. وإنما أوردنا لفظه من المعجم الكبير للطبراني (١٧/١٠١)، وسنن البيهقي (١٠/١٨٦) .","vol":"10","page":624},{"text":"٨٢٢٩ - (خ م د س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «اجتنبوا السبعَ الموبقات، قيل: يا رسولَ الله، وما هُنَّ؟ قال: الشركُ بالله، والسِّحْرُ، وقتْلُ النفس التي حرَّم الله إلا بالحق، وأكلُ مال اليتيم، و[أكل] الرِّبا، والتولِّي يوم الزحف، وقذف المحصنات الغافلات المؤمنات» . أخرجه البخاري ومسلم وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الموبقات): جمع موبِقة، وهي الخَصلة المهلكة. ⦗٦٢٦⦘\n(قذف المحصنات) المحصَنات: جمع محصنة، وهُنَّ العفائف ذوات الأزواج، وقَذْفُهنَّ: رَمْيُهُنَّ بالزنا.\n_________\n(١) رواه البخاري ٥ / ٢٩٤ في الوصايا، باب قول الله تعالى: ﴿إن الذين يأكلون أموال اليتامى ظلمًا﴾، وفي الطب، باب الشرك والسحر من الموبقات، وفي المحاربين، باب رمي المحصنات، ومسلم رقم (٨٩) في الإيمان، باب بيان الكبائر وأكبرها، وأبو داود رقم (٢٨٧٤) في الوصايا، باب ما جاء في التشديد في أكل مال اليتيم، والنسائي ٦ / ٢٥٧ في الوصايا، باب اجتناب أكل مال اليتيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/١٢ و٧/١٧٧ و٨/٢١٧) قال: حدثنا عبد العزيز بن عبد الله. ومسلم (١/٦٤) قال: حدثني هارون بن سعيد الأيلي، قال: حدثنا ابن وهب. وأبو داود (٢٨٧٤) قال: حدثنا أحمد بن سعيد الهمداني، قال: حدثنا ابن وهب. والنسائي (٦/٢٥٧) قال: أخبرنا الربيع بن سليمان، قال: حدثنا وهب.\nكلاهما - عبد العزيز بن عبد الله، وابن وهب - قالا: حدثني سليمان بن بلال، عن ثور بن زيد المدني، عن أبي الغيث، فذكره.\n* رواية البخاري (٧/١٧٧) مختصرة على: «اجتنبوا الموبقات: الشرك بالله، والسحر» .","vol":"10","page":625},{"text":"٨٢٣٠ - (س) أبو أيوب الأنصاري أن رسولَ الله - ﷺ- قال: «من جاءَ يعبد الله ولا يُشْرِكُ به شيئًا، ويقيمُ الصلاةَ، ويُؤتي الزكاةَ، ويجتنبُ الكبائر: كان له الجنةُ، فسألوه عن الكبائر؟ فقال: الإشراك بالله، وقتلُ النفس المسلمة، والفرارُ يوم الزحف» أخرجه النسائي (١) .\n_________\n(١) ٧ / ٨٨ في تحريم الدم، باب ذكر الكبائر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤١٣) قال: حدثنا المقرئ، قال: حدثنا حيوة بن شريح. وفي (٥/٤١٣) قال: حدثنا زكريا بن عدي. والنسائي (٧/٨٨) قال: أخبرنا إسحاق بن إبراهيم. وفي الكبرى تحفة الأشراف (٣٤٥١) عن عمرو بن عثمان.\nأربعتهم - حيوة، وزكريا، وإسحاق، وعمرو - عن بقية، قال: حدثني بحير بن سعد، عن خالد بن معدان، قال: حدثنا أبو رهم السمعي، فذكره.\nوفي رواية حيوة بن شريح، وزكريا بن عدي، زيادة: ويصوم رمضان.","vol":"10","page":626},{"text":"٨٢٣١ - (خ م ت د س) عبد الله بن مسعود - ﵁ - قال: سألت رسول الله - ﷺ-: «أيُّ الذنب أعظم عند الله؟ قال: أن تجعل لله نِدًّا وهو خلقك، قلتُ: إنَّ ذلك لعظيم، ثم أيُّ؟ قال: أن تَقْتُلَ وَلدَكَ مخافة أن يَطْعَمَ مَعَك، قلتُ: ثم أيٌّ؟ قال: أن تُزانِي حَلِيلةَ جَارِكَ» .\nأخرجه البخاري ومسلم والترمذي والنسائي، وزاد الترمذي والنسائي في رواية: «وتلا هذه الآية: ﴿والذين لا يَدْعُون مع اللهِ إلهًا آخرَ ولا يَقْتُلُونَ النَّفْسَ التي حَرَّم الله إلا بالحقِّ ولا يَزْنُونَ ومَنْ يَفْعَلْ ذلك يَلْقَ أثامًا. يُضاعَفْ له العذابُ يوم القيامة ويَخْلُدْ فيه مُهانًا﴾ [الفرقان: ٦٨ و٦٩]» (١) .\n⦗٦٢٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نِدًّا) النِّدُّ: المثل.\n(حليلةَ جارك) حليلةُ الرجل: زوجته، والرجل حليل امرأته.\n(أثامًا) الأثام: الإثم، وقيل: هو العذاب.\n_________\n(١) رواه البخاري ٨ / ١٢٤ في تفسير سورة البقرة، باب قول الله تعالى: ﴿فلا تجعلوا لله أندادًا وأنتم تعلمون﴾، وفي تفسير سورة الفرقان، باب قوله تعالى: ﴿والذين لا يدعون مع الله إلهًا آخر ولا يقتلون النفس﴾، وفي الأدب، باب قتل الولد خشية أن يأكل معه، وفي المحاربين، ⦗٦٢٧⦘ باب إثم الزناة، وفي الديات في فاتحته، وفي التوحيد، باب قول الله تعالى: ﴿ولا تجعلوا لله أندادًا﴾، وباب قول الله تعالى: ﴿يا أيها الرسول بلغ ما أنزل إليك من ربك﴾، ومسلم رقم (٨٦) في الإيمان، باب الشرك أعظم الذنوب وبيان أعظمها بعده، والترمذي رقم (٣١٨١) و(٣١٨٢) في التفسير، باب ومن سورة الفرقان، والنسائي ٧ / ٨٩ و٩٠ في تحريم الدم، باب ذكر أعظم الذنب، ورواه أيضًا أبو داود رقم (٢٣١٠) في الطلاق، باب في تعظيم الزنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم تخريجه","vol":"10","page":626},{"text":"٨٢٣٢ - (خ ت س) عبد الله بن عمرو بن العاص - ﵄ - «أنَّ النبيَّ - ﷺ- قال: الكبائرُ: الإشراكُ بالله، وعُقوقُ الوالدين، وقتْلُ النفس، واليمينُ الغموسُ» .\nوفي رواية: «أن أعرابيًا جاء إلى النبي - ﷺ- فقال: يا رسول الله، ما الكبائر؟ قال: الإشراكُ بالله، قال: ثم ماذا؟ قال: اليمينُ الغموس، قلتُ: وما اليمينُ الغموسُ؟، قال: الذي يقْتطِعُ مال امرئ مسلم، - يعني: بيمين هو فيها كاذب» أخرجه الترمذي والبخاري والنسائي (١) .\n⦗٦٢٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغموس) اليمين الغموس: هي اليمين الكاذبة التي تغمس حالفها في الإثم.\n(يقتطع) الاقتطاع: الأخذ والانفراد بالشيء.\n_________\n(١) رواه البخاري ١١ / ٤٨٣ في الأيمان، باب اليمين الغموس، وفي الديات، باب قول الله تعالى: ﴿ومن أحياها﴾، وفي استتابة المرتدين في فاتحته، والترمذي رقم (٣٠٢٤) في التفسير، باب ومن سورة النساء، والنسائي ٧ / ٨٩ في تحريم الدم، باب الكبائر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٢/٢٠١) (٦٨٨٤) قال: حدثنا محمد بن جعفر. والدارمي (٢٣٦٥) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والبخاري (٨/١٧١) قال: حدثنا محمد بن مقاتل، قال: حدثنا النضر. وفي (٩/٤) قال: حدثني محمد بن بشار، قال: حدثنا محمد بن جعفر. والترمذي (٣٠٢١) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي (٧/٨٩ و٨/٦٣) قال: أخبرني عبدة بن عبد الرحيم، قال: أنبأنا ابن شميل.\nكلاهما - محمد بن جعفر، والنضر بن شميل - عن شعبة.\n٢- وأخرجه البخاري (٩/١٧) قال: حدثني محمد بن الحسين بن إبراهيم، قال: أخبرنا عبيد الله بن موسى، قال: أخبرنا شيبان.\nكلاهما - شعبة، وشيبان - عن فراس، عن الشعبي، فذكره.\n* رواية شيبان: «جاء أعرابي إلى النبي -ﷺ- فقال: يا رسول الله -ﷺ- ما الكبائر؟ قال: الإشراك بالله. قال: ثم ماذا؟ قال: ثم عقوق الوالدين. قال: ثم ماذا؟ قال: اليمين الغموس. قلت: وما اليمين الغموس؟ قال: الذي يقتطع مال امرئ مسلم هو فيها كاذب» .","vol":"10","page":627},{"text":"٨٢٣٣ - (خ م ت د) عبد الله بن عمرو بن العاص - ﵄ - أن رسولَ الله - ﷺ- قال: «إن من الكبائر: شتْمَ الرَّجُل والديه، قال: وهل يشتِم الرجل والديه؟ قال: نعم، يَسُبُّ الرجلُ أبا الرَّجُل وأمه، فيسبُ أباه وأمه» . وفي رواية: «إن من أكبر الكبائر، أن يلعن الرجل والديه» ... وذكر الحديث أخرجه البخاري ومسلم والترمذي، وأخرج أبو داود الثانية (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٣٨ في الأدب، باب لا يسب الرجل والديه، ومسلم رقم (٩٠) في الإيمان، باب بيان الكبائر وأكبرها، والترمذي رقم (١٩٠٣) في البر، باب ما جاء في عقوق الوالدين، وأبو داود رقم (٥١٤١) في الأدب، في بر الوالدين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٦٤) (٦٥٢٩) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٢/١٩٥) (٦٨٤٠) قال: حدثنا محمد بن جعفر وحجاج، قالا: حدثنا شعبة. وفي (٢/٢١٤) (٧٠٠٤) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (٢/٢١٦) (٧٠٢٩) قال: حدثنا يعقوب، قال: حدثنا أبي. وعبد بن حميد (٣٢٥) قال: حدثنا عبد الملك بن عمرو، قال: أخبرنا شعبة. والبخاري (٨/٣) قال: حدثنا أحمد بن يونس، قال: حدثنا إبراهيم بن سعد. وفي الأدب المفرد (٢٧) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. ومسلم (١/٦٤ و٦٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث، عن ابن الهاد. (ح) وحدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار جميعا عن محمد بن جعفر، عن شعبة. (ح) وحدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد، قال: حدثنا سفيان. وأبو داود (٥١٤١) قال: حدثنا محمد بن جعفر بن زياد، قال: أخبرنا. (ح) وحدثنا عباد بن موسى، قالا: حدثنا إبراهيم بن سعد. والترمذي (١٩٠٢) قال: حدثنا قتيبة، قال: حدثنا الليث بن سعد، عن ابن الهاد.\nخمستهم - سفيان، وشعبة، وحماد بن سلمة، وإبراهيم بن سعد، ويزيد بن الهاد - عن سعد بن إبراهيم، عن حميد بن عبد الرحمن بن عوف، فذكره.\n* في رواية أحمد (٦٥٢٩) قال: حدثنا وكيع، قال: حدثنا مسعر.","vol":"10","page":628},{"text":"٨٢٣٤ - (ت) عبد الله بن أنيس الجهني - ﵁ - قال: «ذَكَرَ رسولُ الله - ﷺ- الكبائر، فقال: وما حَلَف حالف بالله يمينَ صَبْر فأدخل فيها مثل جَنَاحِ بَعُوضة، إلا جُعِلَتْ نُكتَة في قلبه إلى يوم القيامة» . أخرجه الترمذي (١) .\n⦗٦٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بعوضة) البعوضة: الصغير من البَقِّ.\n(نُكتة) النكتة الأثر في الشيء.\n(يمين صَبْر) صبرت الإنسان يمينًا: إذا حلّفته بها جهد القسم، وصبرته على اليمين: إذا ألزمته بها وحبسته على الحلف بها.\n\nترجمة الأبواب التي أولها كاف ولم ترد في حرف الكاف\n(الكنى) في كتاب الأسماء من حرف الهمزة. (الكيل) في كتاب البيع من حرف الباء. (الكرم) في كتاب السخاء من حرف السين. (الكهانة) في كتاب السحر من حرف السين. (كتمان السر) في كتاب الصحبة من حرف الصاد. (الكيُّ) في كتاب الطب من حرف الطاء. (الكفن) في كتاب الموت من حرف الميم.\n_________\n(١) رقم (٣٠٢٣) في التفسير، باب ومن سورة النساء، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٩٥) قال: حدثنا عبد الله بن يونس. والترمذي (٣٠٢٠) قال: حدثنا عبد بن حميد، قال: حدثنا يونس بن محمد.\nكلاهما - عبد الله، ويونس - قالا: حدثنا الليث بن سعد، عن هشام بن سعد، عن محمد بن زيد بن مهاجر بن قنفذ التيمي، عن أبي أمامة الأنصاري، فذكره.","vol":"10","page":628},{"text":"<span data-type=\"title\" id=toc-1852>حرف اللام</span>\nويشتمل على ستة كتب\nكتاب اللباس، كتاب اللقطة، كتاب اللعان، كتاب اللقيط، كتاب اللهو واللعب، كتاب اللعن والسب\n<span data-type=\"title\" id=toc-1853>الكتاب الأول: في اللباس </span>ن وفيه سبعة فصول\n<span data-type=\"title\" id=toc-1854>الفصل الأول: في آداب اللبس وهيئته</span>، وفيه عشرة أنواع\n<span data-type=\"title\" id=toc-1855>[النوع] الأول: في العمائم والطيالسة</span>\n٨٢٣٥ - (ت د) محمد بن ركانة - ﵁ - قال: «إن رُكانة صارعَ النبيَّ - ﷺ-، فصرعه النبيُّ - ﷺ- قال ركانةُ: وسمعتُ النبيَّ - ﷺ- يقول: فرْقُ ما بيننا وبين المشركين: العمائمُ على القلانس» . ⦗٦٣١⦘ أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٤٠٧٨) في اللباس، باب في العمائم، والترمذي رقم (١٧٨٥) في اللباس، باب رقم (٤٢)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، وإسناده ليس بالقائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٧٨) والترمذي (١٧٨٤) قالا: حدثنا قتيبة بن سعيد الثقفي، قال: حدثنا محمد بن ربيعة، قال: حدثنا أبو الحسن العسقلاني، عن أبي جعفر، فذكره.\nقال الترمذي: هذا حديث حسن غريب، وإسناده ليس بالقائم، ولا نعرف أبا الحسن العسقلاني، ولا ابن ركانة.","vol":"10","page":630},{"text":"٨٢٣٦ - () أبو المليح - عن أبيه - ﵁ - قال: قال رسول الله - ﷺ-: «اعتَمُّوا تزدادوا حِلمًا» قال: «وقال علي: العمائم تيجان العرب» أخرجه أبو داود (١) .\n_________\n(١) كذا في الأصل: أخرجه أبو داود، ولم نجده عنده، وقد ذكره السيوطي في \" الجامع الصغير \" ونسبه لابن عدي والبيهقي، وذكر الحافظ في \" الفتح \" ونسبه للطبراني، والترمذي في \" العلل \" من حديث أبي المليح بن أسامة بن عمير عن أبيه، وقال الحافظ: ضعفه البخاري، وصححه الحاكم ولم يصب. اهـ. أقول: وقد جاء الحديث من طرق كثيرة وبعضها أوهى من بعض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n كذا في الأصل: أخرجه أبو داود، ولم نجده عنده، وقد ذكره السيوطي في «الجامع الصغير»، ونسبه لابن عدي والبيهقي، وذكره الحافظ في الفتح ونسبه للطبراني والترمذي في العلل من حديث أبي المليح بن أسامة بن عمير عن أبيه،وقال الحافظ: ضعفه البخاري وصححه الحاكم ولم يصب. اهـ.\nأقول: وقد جاء الحديث من طرق كثيرة بعضها أوهى من بعض.","vol":"10","page":631},{"text":"٨٢٣٧ - (ت) عبد الله بن عمر - ﵄ - قال: «كان رسولُ الله - ﷺ-: إذا اعتمَّ سدَلَ عِمَامَتهُ بين كَتِفيه» .\nقال نافع: وكان ابن عمر يفعل ذلك.\nقال عبيد الله: ورأيتُ القاسم وسالمًا يفعلان ذلك.\nأخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٣٦) في اللباس، باب رقم (١٢)، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٣٦) وفي الشمائل (١١٧) قال: حدثنا هاون بن إسحاق الهمداني، قال: حدثنا يحيى بن محمد المدني، عن عبد العزيز بن محمد بن عبيد الله بن عمر، عن نافع، فذكره.\nقال الترمذي: هذا حديث حسن غريب.","vol":"10","page":631},{"text":"٨٢٣٨ - (د) عبد الرحمن بن عوف - ﵁ - قال: «لقد عمَّمَني رسولُ الله - ﷺ- بعمامة، فسدَلَها من بين يديَّ، ومِن خلفي أصابع» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٧٩) في اللباس، باب العمائم، وفي سنده مجهولان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٧٩) قال: حدثنا محمد بن إسماعيل مولى بني هاشم، قال: حدثنا عثمان الغطفاني، قال: حدثنا سليمان بن خربوذ، قال: حدثني شيخ من أهل المدينة، فذكره.","vol":"10","page":631},{"text":"٨٢٣٩ - (م د س) عمرو بن حريث - ﵁ - قال: «رأيتُ النبيّ - ﷺ-[على المنبر] وعليه عِمامة سوداءُ، قد أرخى طرفَها بين كتفيهِ» . أخرجه أبو داود.\nوفي رواية النسائي قال: «رأيتُ على النبي - ﷺ- عمامة حرقانيَّة» .\nوفي رواية مسلم: «كأني أنظر إلى رسولِ الله - ﷺ- وعليه عمامة سوداء، وقد أرخَى طرفَها بين كتفيه» .\nوفي أخرى له: «أنَّ رسولَ الله - ﷺ- خطب الناس وعليه عمامة سوداء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَرقانية) الحَرقانية: السوداء، قال الهرويُّ: هكذا تفسيره في الحديث، ولا ندري ما أصله.\n_________\n(١) رواه مسلم رقم (١٣٥٩) في الحج، باب جواز دخول مكة بغير إحرام، وأبو داود رقم (٤٠٧٧) في اللباس، باب في العمائم، والنسائي ٨ / ٢١١ في الزينة، باب لبس العمائم الحرقانية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٦٦) قال: حدثنا سفيان. وأحمد (٤/٣٠٧) قال: حدثنا وكيع. ومسلم (٤/١١٢) قال: حدثنا يحيي بن يحيى وإسحاق بن إبراهيم. قالا: أخبرنا وكيع. (ح) وحدثنا أبو بكر بن أبي شيبة والحسن الحلواني. قالا: حدثنا أبو أسامة. وأبو داود (٤٠٧٧) قال: حدثنا الحسن بن علي، قال: حدثنا أبو أسامة. وابن ماجة (١١٠٤ و٣٥٨٤) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان بن عيينة. وفي (٢٨٢١ و٣٥٨٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. والترمذي في الشمائل (١١٥) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. وفي (١١٦) قال: حدثنا محمود بن غيلان ويوسف بن عيسى. قالا: حدثنا وكيع. والنسائي (٨/٢١١) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن الزهري، قال: حدثنا سفيان. وفيه (٨/٢١١) قال: أخبرنا محمد بن أبان، قال:حدثنا أبو أسامة.\nثلاثتهم - سفيان بن عيينة،ووكيع، وأبو أسامة، عن مساور الوراق،عن جعفر بن عمرو بن حريث. فذكره.","vol":"10","page":632},{"text":"٨٢٤٠ - (س) عمرو بن أمية - ﵁ - قال: «كأني أنظرُ الساعةَ إلى رسولِ الله - ﷺ- على المنبر وعليه عمامة سوداءُ أرخى طَرَفها بين كتفيه» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢١١ في الزينة، باب إرخاء طرف العمامة بين الكتفين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٢١١) قال: أخبرنا محمد بن أبان قال: حدثنا أبو أسامة،عن مساور الوراق، عن جعفر بن عمرو بن أمية، عن أبيه.","vol":"10","page":632},{"text":"٨٢٤١ - (م ت د س) جابر بن عبد الله - ﵄ - «أنَّ رسولَ الله - ﷺ- دخل يوم فتح مكة وعليه عمامة سوداءُ» زاد في رواية: «بغير إحرام» .\nأخرجه مسلم والترمذي وأبو داود والنسائي وزاد النسائي في أخرى: «أرخى طرف العمامة بين الكتفين» (١) .\n_________\n(١) رواه مسلم رقم (١٣٥٨) في الحج، باب جواز دخول مكة بغير إحرام، والترمذي رقم (١٧٣٥) في اللباس، باب ما جاء في العمامة السوداء، وأبو داود رقم (٤٠٧٦) في اللباس، باب في العمائم، والنسائي ٨ / ٢١١ في الزينة، باب لبس العمائم السود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٣٦٣) قال: حدثنا عفان. وأبو داود (٤٠٧٦) قال: حدثنا أبو الوليد الطيالسي، ومسلم بن إبراهيم، وموسى بن إسماعيل. وابن ماجة (٢٨٢٢ و٣٥٨٥) قال: حدثنا ابو بكر بن أبي شيبة، قال: حدثنا وكيع. والترمذي (١٧٣٥) وفي الشمائل (١١٤) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. وفي الشمائل (١١٤) أيضا قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع. والنسائي في الكبرى تحفة الأشراف (٢٦٨٩) عن حميد بن مسعدة، عن يزيد بن زريع.\nسبعتهم - عفان، والطيالسي، ومسلم بن إبراهيم، وموسى بن إسماعيل، ووكيع، وابن مهدي، وابن زريع - عن حماد بن سلمة.\n٢- وأخرجه أحمد (٣/٣٨٧) قال: حدثنا أبو سلمة الخزاعي. ومسلم (٤/١١٢) قال: حدثنا علي بن حكيم الأودي. والترمذي (١٦٧٩) قال: وقال محمد بن إسماعيل: حدثنا غير واحد، عن شريك. والنسائي (٨/٢١١) قال: أخبرنا عمرو بن منصور، قال: حدثنا الفضل بن دكين.\nثلاثتهم - الخزاعي، وعلي بن حكيم الأودي، والفضل بن دكين - عن شريك، عن عمار الدهني.\n٣- وأخرجه الدارمي (١٩٤٥) قال: أخبرنا إسماعيل بن أبان. ومسلم (٤/١١١) قال: حدثنا يحيى بن يحيى التميمي، وقتيبة بن سعيد الثقفي. والنسائي (٥/٢٠١) و(٨/٢١١) قال: أخبرنا قتيبة.\nثلاثتهم- إسماعيل، ويحيى، وقتيبة - عن معاوية بن عمار الدهني.\nثلاثتهم - حماد، وعمار الدهني، ومعاوية بن عمار - عن أبي الزبير، فذكره.","vol":"10","page":633},{"text":"٨٢٤٢ - (ت) أبو كبشة الأنماري - ﵁ - قال: «كانت عمِامةُ رسولِ الله - ﷺ- بُطْحَة - تعني لاطِئَة» .\nوفي رواية قال: «كانت كِمَامُ أصحابِ رسولِ الله - ﷺ- بُطْحًا» (١) .\nأخرج الترمذي الرواية الثانية، وقال: هذا حديث منكر (٢) والرواية الأولى أخرجها رزين.\n_________\n(١) في النهاية \" بطحا \" أي لازقة بالرأس غير ذاهبة في الهواء، و\" الكمام \" جمع كمة، وهي القلنسوة.\n(٢) رواه الترمذي رقم (١٧٨٣) في اللباس، باب رقم (٤٠)، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٨٢) قال: حدثنا حميد بن مسعدة. قال: حدثنا محمد بن حمران، عن أبي سعيد، وهو عبد الله بن بسر. فذكره.\n* قال الترمذي: هذا حديث منكر. وعبد الله بن بسر بصري، هو ضعيف عند أهل الحديث، ضعفه يحيى بن سعيد وغيره. وبطح: يعني واسعة.","vol":"10","page":633},{"text":"٨٢٤٣ - (د) عائشة - ﵂ - قالت: «بيْنا نحن جلوس في بيتنا في حرِّ الظهيرة (١)، قال قائل لأبي بكر: هذا رسولُ الله - ﷺ- مُقْبِلًا ⦗٦٣٤⦘ متقنِّعًا في ساعة لم يكن يأتينا فيها، فجاء رسولُ الله - ﷺ-، فاستأذنَ، فأذِن له، فدخل» أخرجه أبو داود (٢) وهو طرف من حديث الهجرة أخرجه البخاري بطوله (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظهيرة) وقت الظهيرة: وقت حرِّ الشمس وشدة القائلة.\n_________\n(١) في نسخ أبي داود المطبوعة: في نحر الظهيرة.\n(٢) رقم (٤٠٨٣) في اللباس، باب التقنع، وإسناده صحيح.\n(٣) رواه البخاري بطوله ٧ / ١٨٠ - ١٩٣ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة، وفي اللباس، باب التقنع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"10","page":633},{"text":"٨٢٤٤ - (خ) عبد الملك بن حبيب قال: «نظرَ أنس - ﵁ - إلى الناس يوم الجمعة، فرأى طَيالِسة، فقال: كأَنَّهم الساعةَ يهودُ خيبرَ» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٣٦٤ و٣٦٥ في المغازي، باب غزوة خيبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٢٠٨) قال: حدثنا محمد بن سعيد الخزاعي، قال: حدثنا زياد بن الربيع، عن أبي عمران، فذكره.","vol":"10","page":634},{"text":"<span data-type=\"title\" id=toc-1856>[النوع] الثاني: في القميص والإزار</span>\n٨٢٤٥ - (د ت) أسماء بنت يزيد بن السكن - ﵂ - قالت: «كان كمُّ قميصِ رسولُ الله - ﷺ- إلى الرُّسْغِ» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١٧٦٥) في اللباس، باب ما جاء في القمص، وأبو داود رقم (٤٠٢٧) في اللباس، باب ما جاء في القميص، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٢٧) قال: حدثنا إسحاق بن إبراهيم الحنظلي. والترمذي (١٧٦٥) وفي الشمائل (٥٧) قال: حدثنا عبد الله بن محمد بن الحجاج الصواف البصري. والنسائي في الكبرى تحفة الأشراف (١١/١٥٧٦٥) عن إسحاق بن إبراهيم.\nكلاهما - إسحاق بن إبراهيم، وعبد الله بن محمد - عن معاذ بن هشام الدستوائي. قال: حدثني أبي، عن بديل بن ميسرة العقيلي، عن شهر بن حوشب، فذكره.\n* أخرجه النسائي في الكبرى تحفة الأشراف (١١/١٥٧٦٥) عن سليمان بن سلم، عن النضر بن شميل، عن موسى بن ثروان. قال: حدثني بديل العقيلي. قال: كان كُم.. فذكره مرسلا.\n* قال الترمذي: هذا حديث حسن غريب.","vol":"10","page":634},{"text":"٨٢٤٦ - (ط د) العلاء بن عبد الرحمن عن أبيه - ﵀ - قال: «سألتُ أبا سعيد عن الإزار؟ فقال: على الخبير سقطْتَ، قال ⦗٦٣٥⦘ رسولُ الله - ﷺ-: إزْرَة المؤمن إلى نصف الساق، ولا حرَجَ» - أو قال: - «لا جناح - عليه فيما بينه وبين الكعبين، ما كان أسفَلَ من ذلك، فهو في النار، ما كان أسفل من ذلك، فهو في النار، ومَنْ جرّ إزاره بَطَرًا لم ينظر الله إليه يوم القيامة» . أخرجه الموطأ، وأخرجه أبو داود وقال: «ما كان أسفلَ من الكعبين فهو في النار» مرة واحدة، ولم يقل في آخره: «يوم القيامة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إزْرة) الإزرة، بكسر الهمزة: هيئة الائتزار، كالجِلسة: هيئة الجلوس، والقِعدة: هيئة القعود.\n_________\n(١) رواه مالك في الموطأ ٢ / ٩١٤ و٩١٥ في اللباس، باب ما جاء في إسبال الرجل ثوبه، وأبو داود رقم (٤٠٩٣) في اللباس، باب في قدر موضع الإزار، ورواه أيضًا ابن ماجة رقم (٣٥٧٣) في اللباس، باب موضع الإزار أين هو، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٥٧٠) والحميدي (٧٣٧) قال: حدثنا سفيان. وأحمد (٣/٥) قال: حدثنا محمد بن أبي عدي، عن شعبة. وفي (٣/٦) قال: حدثنا سفيان. وفي (٣/٣٠) قال: حدثنا يعلى بن عبيد، قال: حدثنا محمد، يعني ابن إسحاق. وفي (٣/٤٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٥٢) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد، يعني ابن إسحاق. وفي (٣/٩٧) قال: حدثنا عفان، قال: حدثنا شعبة. وأبو داود (٤٠٩٣) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وابن ماجة (٣٥٧٣) قال: حدثنا علي بن محمد، قال: حدثنا سفيان بن عيينة. والنسائي في الكبرى تحفة الأشراف (٤١٣٦) عن علي بن حجر، عن إسماعيل بن جعفر. (ح) وعن محمد بن عبد الله بن يزيد، عن سفيان. (ح) وعن عيسى بن حماد، عن ليث، عن يزيد بن أبي حبيب. (ح) وعن محمد بن عثمان هو العقيلي البصري، عن عبد الأعلى، عن عبيد الله بن عمر.\nسبعتهم - مالك، وسفيان، وشعبة، وابن إسحاق، وإسماعيل، ويزيد، وعبيد الله - عن العلاء بن عبد الرحمن بن يعقوب مولى الحرقة، قال: سمعت أبي، فذكره.","vol":"10","page":634},{"text":"٨٢٤٧ - (ت س) حذيفة - ﵁ - قال: «أخذ رسولُ الله - ﷺ- بعضَلَةِ ساقي - أو ساقهِ - فقال: هذا موْضِعُ الإزار، فإن أبيْتَ فأسفلُ، فإن أَبيت، فلا حقَّ للإزار في الكعبين» أخرجه الترمذي.\nوفي رواية النسائي، قال: قال رسولُ الله - ﷺ-: «الإزار إلى أنصَافِ السَّاقين: العَضَلَةِ (١)، فإن أبَيْتَ فأسفلَ، فإن أبيْتَ فمن وراءِ السَّاق، لا حقَّ للكعبين في الإزار» (٢) .\n_________\n(١) في نسخ النسائي المطبوعة: إلى أنصاف الساقين والعضلة.\n(٢) رواه الترمذي رقم (١٧٨٤) في اللباس، باب رقم (٤١)، والنسائي ٨ / ٢٠٦ و٢٠٧ في الزينة، باب موضع الإزار، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤٤٥)، وأحمد (٥/٣٨٢) قالا: حدثنا سفيان. وفي (٥/٣٩٦) قال أحمد: حدثنا عفان. قال: حدثنا شعبة. وفي (٥/٣٩٨) قال: حدثنا محمد بن جعفر قال: حدثنا شعبة. وفي (٥/٤٠٠) قال: حدثنا وكيع، قال: حدثنا سفيان. وابن ماجة (٣٥٧٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو الأحوص. (ح) وحدثنا علي بن محمد، قال: حدثنا سفيان بن عيينة.\nوالترمذي (١٧٨٣) وفي الشمائل (١٢٢) قال: حدثنا قتيبة، قال: حدثنا أبو الأحوص. والنسائي (٨/٢٠٦) قال: أخبرنا إسحاق بن إبراهيم، ومحمد بن قدامة، عن جرير، عن الأعمش. وفي الكبرى تحفة الأشراف (٣٣٨٣) عن قتيبة، عن أبي الأحوص، وعن محمد بن آدم، عن عبد الرحيم بن سليمان، عن زكريا بن أبي زائدة، وعن أحمد بن سليمان، عن محمد بن عبيد، وعثمان بن عبد الرحمن الطرائفي، كلاهما عن فطر بن خليفة.\nسبعتهم - ابن عيينة، وشعبة، والثوري، وأبو الأحوص، والأعمش، وزكريا، وفطر - عن أبي إسحاق الهمداني، عن مسلم بن نذير، فذكره.\nوعن صلة بن زفر، عن حذيفة، قال: «أخذ رسول الله -ﷺ- بعضلة ساقي ...» .\nأخرجه النسائي في الكبرى ورقة (١٢٩) قال: أخبرنا زكريا بن يحيى، قال: حدثنا أبو إبراهيم الترجماني إسماعيل بن إبراهيم، قال: حدثنا شعيب - وهو ابن صفوان - عن أبي إسحاق، عن صلة بن زفر، فذكره.","vol":"10","page":635},{"text":"٨٢٤٨ - (د) عبد الله بن عمر - ﵄ - قال: «ما قال رسولُ الله - ﷺ- في الإزار فَهُوَ في القميص» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٩٥) في اللباس، باب في قدر موضع الإزار، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١١٠) (٥٨٩١) قال: حدثنا إبراهيم. وفي (٢/١٣٧) (٦٢٢٠) قال: حدثنا علي بن إسحاق وعتاب. وأبو داود (٤٠٩٥) قال: حدثنا هناد.\nأربعتهم - إبراهيم بن إسحاق، وعلي بن إسحاق، وعتاب بن زياد، وهناد بن السري - عن عبد الله بن المبارك، عن أبي الصباح الأيلي، قال: سمعت يزيد بن أبي سمية، فذكره.","vol":"10","page":636},{"text":"٨٢٤٩ - (د) عكرمة مولى ابن عباس قال: «رأيتُ ابنَ عباس يأتزر، فيضع حاشية إزاره من مقدِّمه على ظهر قدَمه، ويرفَعُ من مؤخِّره، قلتُ: لمَ تأتزرُ هذه الإزرةَ؟ قال: رأيتُ رسولَ الله - ﷺ- يأتزرُها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٩٦) في اللباس، باب في قدر موضع الإزار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٩٦) قال: حدثنا مسدد، قال: حدثنا يحيى. والنسائي في الكبرى تحفة الأشراف (٦٢١٥) عن علي بن شعيب، عن أبي ضمرة أنس بن عياض.\nكلاهما - يحيى، وأبو ضمرة - عن محمد بن أبي يحيي، قال: حدثني عكرمة. فذكره.","vol":"10","page":636},{"text":"٨٢٥٠ - (خ س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «ما أسفل من الكعبين من الإزار في النار» أخرجه البخاري والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فهو في النار) قوله: «ما كان أسفل من ذلك فهو في النار» معناه: أنَّ ما دون الكعبين من قَدَم صاحب الإزار المسْبِل في النار، عقوبةً له على فعله، وقيل: معناه: أن صنيعه ذلك وفعلَه الذي فعله في النار، على أنه معدود ومحسوب من أفعال أهل النار.\n_________\n(١) رواه البخاري ١٠ / ٢١٨ في اللباس، باب ما أسفل الكعبين فهو في النار، والنسائي ٨ / ٢٠٧ في الزينة، باب ما تحت الكعبين من الإزار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٠) قال: حدثنا محمد بن جعفر. وفي (٢/٤٦١) قال: حدثنا عبد الرحمن. وفي (٢/٤٩٨) قال: حدثنا حجاج. والبخاري (٧/١٨٣) قال: حدثنا آدم. والنسائي (٨/٢٠٧) قال: أخبرنا محمود بن غيلان. قال: حدثنا أبو داود.\nخمستهم - محمد بن جعفر، وعبد الرحمن بن مهدي، وحجاج، وآدم، وأبو داود الطيالسي - عن شعبة. قال: حدثنا سعيد بن أبي سعيد المقبري، فذكره.\n* في رواية عبد الرحمن بن مهدي، وحجاج، قال شعبة: وكان سعيد قد كبر.","vol":"10","page":636},{"text":"٨٢٥١ - (م) عبد الله بن عمر - ﵄ - قال: «مرَرْتُ على رسول الله - ﷺ-، وفي إزاري استرخاءُ، فقال: يا عبد الله، ارفع إزاركَ، ⦗٦٣٧⦘ فرفعْتُهُ، ثم قال: زِدْ، فزِدْتُ، فما زلت أتحرّاها بعدُ، فقال بعض القوم: إلى أينَ؟ قال: إلى أنصَافِ الساقين» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٠٨٦) في اللباس، باب تحريم جر الثوب خيلاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/١٤٨) قال: حدثني أبو الطاهر، قال: حدثنا ابن وهب قال: أخبرني عمر بن محمد، عن عبد الله بن واقد، فذكره.","vol":"10","page":636},{"text":"٨٢٥٢ - (د ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا لَبِسْتُمْ أو توضأتم، فابدؤوا بميامِنكم» أخرجه أبو داود.\nوفي رواية الترمذي قال: «كان رسولُ الله - ﷺ- إذا لَبِسَ قميصًا بدَأَ بميامِنِهِ» (١) .\n_________\n(١) رواه أبو داود رقم (٤١٤١) في اللباس، باب في الانتعال، والترمذي رقم (١٧٦٦) في اللباس، باب ما جاء في القمص، ورواه أيضًا ابن ماجة رقم (٤٠٢) في الطهارة، باب التيمن في الوضوء، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٥٤) قال: حدثنا حسن وأحمد بن عبد الملك. وأبو داود (٤١٤١) قال: حدثنا النفيلي. وابن ماجة (٤٠٢) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو جعفر النفيلي. وابن خزيمة (١٧٨) قال: حدثنا أبو خيثمة علي بن عمرو بن خالد الحراني، قال: حدثني أبي.\nأربعتهم - حسن، وأحمد بن عبد الملك، وعبد الله بن محمد أبو جعفر النفيلي، وعمرو بن خالد الحراني عن زهير بن معاوية، عن الأعمش، عن أبي صالح، فذكره.\n* ليس في حديث ابن ماجة «إذا لبستم» .\n* في سنن ابن ماجة عقب حديث رقم (٤٠٢) قال أبو الحسن بن سلمة: حدثنا أبو حاتم، قال: حدثنا يحيى بن صلاح وابن نفيل وغيرهما، قالوا: حدثنا زهير، فذكر نحوه.","vol":"10","page":637},{"text":"<span data-type=\"title\" id=toc-1857>[النوع] الثالث: في إسبال الإزار</span>\nقد تقدَّم في «كتاب الكبر» منه أحاديث، ونذكر هاهنا ما لم نذكر هناك.\n٨٢٥٣ - (خ م د س) عبد الله بن عمر - ﵄ - قال: إن النبي - ﷺ- قال: «مَن جرَّ ثَوّبَهُ خيلاءَ، لم ينظرِ الله إِليهِ يوم القيامة، فقالَ أبو بكر - ﵁-: يا رسول الله، إنَّ إزاري يسترخي، إلا أن أتعاهدَه، فقال رسولُ الله - ﷺ-: إنَّك لستَ ممن يفعله خيلاءَ» .\nأخرجه البخاري، وأبو داود، والنسائي. ⦗٦٣٨⦘\nوفي رواية للبخاري: قال شعبة: لقيت محاربَ بن دِثار على فرس وهو يأتي المكان الذي يقضي فيه، فسألته عن هذا الحديث؟ فحدَّثني، قال: سمعت ابن عمر يقول: قال رسول الله - ﷺ-: «مَنْ جرَّ ثوبَهُ مِن مَخِيلَة لم ينظر الله إليه يوم القيامة» قلت لمحارب: أذَكر إزاره؟ قال: ما خصَّ إزارًا ولا غيره.\nوفي رواية مسلم: «أن ابن عمر رأى رجلًا يجرُّ إزارَه، فقال: ممن أنت؟ فانتسبَ له، فإذا رجل من بني ليث، فعرَفَه ابن عمر، فقال: سمعت رسول الله - ﷺ- بأُذَنيَّ هاتين - يقول: مَنْ جرّ إزاره، لا يريد بذلك إلا المخيلة، فإن الله لا ينظر إليه يوم القيامة» .\nوفي رواية لأبي داود والنسائي: أن رسولَ الله - ﷺ- قال: «الإسبال في الإزار والقميص والعمامة، ومَنْ جرَّ منها شيئًا خُيلاءَ، لم ينظر الله إليه يوم القيامة» (١) .\n⦗٦٣٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خيلاء) الخيلاء، والمَخِيلة: العجب والكبر.\n_________\n(١) رواه البخاري ١٠ / ٢٢٣ في اللباس، باب من جر ثوبه من الخيلاء، وباب قول الله تعالى: ﴿قل من حرم زينة الله التي أخرج لعباده﴾، وباب من جر ثوبه من غير خيلاء، وفي فضائل أصحاب النبي ﷺ، باب \" لو كنت متخذًا خليلًا \"، وفي الأدب، باب من أثنى على أخيه بما يعلم، ومسلم رقم (٢٠٨٥) في اللباس، باب تحريم جر الثوب خيلاء، وأبو داود رقم (٤٠٨٥) في اللباس، باب ما جاء في إسبال الإزار، والنسائي ٨ / ٢٠٦ في الزينة، باب التغليظ في جر الإزار، وباب إسبال الإزار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٦٤٩) قال: حدثنا سفيان. وأحمد (٢/٦٧) (٥٣٥١) قال: حدثنا عتاب، قال: حدثنا عبد الله، يعني ابن مبارك. وفي (٢/٧٦) (٥٣٥٢) و(٢/١٣٦) (٦٢٠٤) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله. وفي (٢/١٠٤) (٥٨١٦) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (٢/١٣٦) (٦٢٠٣) قال: حدثنا سليمان بن داود الهاشمي، قال: أنبأنا إسماعيل، يعني ابن جعفر. والبخاري (٥/٧) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. وفي (٧/١٨٢) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وفي (٨/٢٢) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وأبو داود (٤٠٨٥) قال: حدثنا النفيلي، قال: حدثنا زهير. والنسائي (٨/٢٠٨) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل.\nخمستهم - سفيان، وعبد الله بن المبارك، ووهيب، وإسماعيل بن جعفر، وزهير - عن موسى بن عقبة.\n٢- وأخرجه أحمد (٢/٦٠) (٥٢٤٨) قال: حدثنا وكيع. وفي (٢/١٢٨) (٦١٢٣) قال: حدثنا مكي بن إبراهيم. وفي (٢/١٥٥) (٦٤٤٢) قال: حدثنا عبد الله بن الحارث. ومسلم (٦/١٤٧) قال: حدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا ابن نمير، قال: حدثنا إسحاق بن سليمان.\nخمستهم - وكيع، ومكي، وعبد الله بن الحارث، وعبد الله بن نمير، وإسحاق بن سليمان - عن حنظلة بن أبي سفيان.\nكلاهما - موسى، وحنظلة - عن سالم بن عبد الله، فذكره.\n* رواية سفيان، عن موسى بن عقبة: «أن رسول الله -ﷺ- حين ذكر في الإزار ما ذكر قال أبو بكر: يا رسول الله، إن إزاري يسقط من أحد شقيه. قال: إنك لست منهم» .\n* رواية حنظلة بن أبي سفيان مختصرة على «من جر ثوبه من الخيلاء، لم ينظر الله إليه يوم القيامة» .","vol":"10","page":637},{"text":"٨٢٥٤ - (س) عبد الله بن عباس - ﵄ - أن النبي - ﷺ- قال: «إن الله لا ينظرُ إِلى مُسْبِل» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٠٧ في الزينة، باب إسبال الإزار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٢١) (٢٩٥٨) قال: حدثنا أبو النضر، وحسين، قالا: حدثنا شيبان. والنسائي (٨/٢٠٧) قال: أخبرنا محمد بن عبد الله بن عبيد بن عقيل، قال: حدثني جدي، قال: حدثنا شعبة. وفي الكبرى «تحفة الأشراف» (٥٤٣٥) عن موسى بن عبد الرحمن، عن حسين بن علي، عن زائدة. (ح) وعن عمرو بن منصور، عن آدم بن أبي إياس، عن شيبان.\nثلاثتهم - شيبان، وشعبة، وزائدة - عن أشعث بن أبي الضعثاء، عن سعيد بن جبير فذكره.\n* أخرجه النسائي في الكبرى «تحفة الأشراف» (٥٤٣٥) عن أحمد بن سليمان، عن عبيد الله بن موسى، عن إسرائيل، عن أشعث، عن سعيد بن جبير، عن ابن عباس. فذكره ولم يرفعه.","vol":"10","page":639},{"text":"<span data-type=\"title\" id=toc-1858>[النوع] الرابع: في إزرة النساء</span>\n٨٢٥٥ - (د ت س) عبد الله بن عمر - ﵄ - أن رسولَ الله - ﷺ- قال: «مَنْ جرَّ ثوبه خيلاءَ، لم ينظرِ الله إليه يوم القيامة، فقالت أمُّ سلمةَ: فكيف يصنع النساءُ بذيولهن؟ قال: يُرْخين شِبرًا، فقالت أمُّ سلمة: إذًا تنكشف أقدامُهن، قال: فيُرخين ذراعًا، لا يزِدْنَ عليه» . أخرجه الترمذي والنسائي.\nوفي رواية أبي داود قال: «رخَّصَ رسولُ الله - ﷺ- لأُمَّهات المؤمنين في الذَّيل شبرًا، فاستزدنَه، فزادَهُن شبرًا، فكنَّ يرسلن إلينا، فنذْرَع لهن ذِرَاعًا» (١) .\n_________\n(١) رواه الترمذي رقم (١٧٣١) في اللباس، باب ما جاء في جر ذيول النساء، والنسائي ٨ / ٢٠٩ في الزينة، باب ذيول النساء، وأبو داود رقم (٤١١٩) في اللباس، باب في قدر الذيل، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨) (٤٦٨٣) قال: حدثنا يحيى، عن سفيان. وفي (٢/٩٠) (٥٦٣٧) قال: حدثنا حجاج، قال: أخبرنا شريك، عن مطرف. وأبو داود (٤١١٩) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد، عن سفيان. وابن ماجة (٣٥٨١) قال: حدثنا أبو بكر، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان.\nكلاهما - سفيان، ومطرف - عن زيد العمي، عن أبي الصديق التاجي، فذكره.\nوأخرجه أحمد (٢/٢٤) (٤٧٧٣) قال: حدثنا وكيع، قال: حدثنا العمري، عن نافع، فذكره.\nوالترمذي (١٧٣١) وقال: هذا حديث حسن صحيح.","vol":"10","page":639},{"text":"٨٢٥٦ - (ط د س) أم سلمة - ﵂ - «قالت - حين ذُكر الإزار-: فالمرأةُ يا رسولَ الله؟ قال: تُرخيه شبْرًا، قالت أم سلمة: إذًا ينكشف عنها، قال: فذراعًا، لا تزيد عليه» . أخرجه الموطأ وأبو داود والنسائي (١) .\n_________\n(١) رواه الموطأ ٢ / ٩١٥ في اللباس، باب ما جاء في إسبال المرأة ثوبها، وأبو داود رقم (٤١١٧) في اللباس، باب في قدر الذيل، والنسائي ٨ / ٢٠٩ في الزينة، باب في ذيول النساء، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٥٧٠) عن أبي بكر بن نافع. وأحمد (٦/٢٩٥) قال: حدثنا يزيد. قال: حدثنا محمد بن إسحاق. وفي (٦/٣٠٩) قال: حدثنا يعلى. قال: حدثنا محمد بن إسحاق. (ح) ويزيد. قال: أخبرنا محمد بن إسحاق. والدارمي (٢٦٤٧) قال: أخبرنا أحمد بن خالد. قال: حدثنا محمد، هو ابن إسحاق. وأبو داود (٤١١٧) قال: حدثنا عبد الله بن مسلمة، عن مالك، عن أبي بكر بن نافع. والنسائي (٨/٢٠٩) قال: أخبرنا عبد الجبار بن العلاء بن عبد الجبار، عن سفيان. قال: حدثني أيوب بن موسى. وفي الكبرى «تحفة الأشراف» (١٣/١٨٢٨٢) عن عمار بن خالد الواسطي، عن محمد بن يزيد، عن محمد بن إسحاق.\nثلاثتهم - أبو بكر بن نافع، ومحمد بن إسحاق، وأيوب بن موسى عن نافع، مولى بن عمر، عن صفية بنت أبي عبيد. فذكرته.\nوعن سليمان بن يسار.\nأخرجه أحمد (٦/٢٩٣) قال: حدثنا ابن نمير. وفي (٦/٣١٥) قال: حدثنا محمد بن عبيد. وأبو داود (٤١١٨) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا عيسى. وابن ماجة (٣٥٨٠) قال: حدثنا أبو بكر. قال: حدثنا المعتمر بن سليمان، والنسائي (٨/٢٠٩)، وفي الكبرى، (الورقة ١٢٩ب) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا المعتمر، وهو ابن سليمان. وفي الكبرى (الورقة ١٢٩ب) قال: أخبرني محمد بن آدم المصيصي، عن عبد الرحيم بن سليمان.\nخمستهم - ابن نمير، ومحمد بن عبيد، وعيسى، والمعتمر، وعبد الرحيم - عن عبيد الله بن عمر، عن نافع، عن سليمان بن يسار، فذكره.\n* أخرجه النسائي في الكبري (الورقة١٢٩ب) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا عبيد الله، عن نافع، عن سليمان بن يسار، أن أم سلمة ذكرت ذيول النساء. مرسل.\n* وأخرجه النسائي (٨/٢٠٩)، وفي الكبرى، الورقة (١٢٩ب) قال: أخبرنا العباس بن الوليد بن مزيد. قال: أخبرني أبي قال: حدثنا الأوزاعي. قال: حدثنا يحيي بن أبي كثير. وفي الكبرى (الورقة ١٢٩ب) قال: أخبرني عبد الله بن الهيثم بن عثمان البصري. قال: حدثنا حماد - وهو ابن مسعدة - عن حنظلة، هو ابن أبي سفيان.\nكلاهما - يحيى، وحنظلة - عن نافع، عن أم سلمة، نحوه. ليس فيه سليمان بن يسار.\n* وأخرجه النسائي في الكبرى، الورقة (١٢٩ب) قال:أخبرني محمود بن خالد الدمشقي، عن الوليد بن مسلم، عن أبي عمرو، عن نافع، عن أم سلمة، نحوه ليس فيه سليمان بن يسار ولا يحيى بن أبي كثير.\n* وأخرجه النسائي في الكبرى الورقة (١٢٩ب) قال: أخبرني عمرو بن عثمان. قال: حدثنا الوليد، عن حنظلة، هو ابن أبي سفيان. قال: سمعت نافعا يحدث. قال: حدثني بعض نسوتنا، عن أم سلمة، نحوه.\n* وأخرجه النسائي في الكبرى (الورقة ١٢٩ب) قال: أخبرنا محمد بن عبد الله بن عبد الحكم. قال: حدثنا شعيب بن الليث، عن أبيه، عن محمد بن عبد الرحمن - هو ابن غنج - عن نافع، أن أم سلمة ذكرت ذيول النساء، مرسل.","vol":"10","page":640},{"text":"٨٢٥٧ - (ت) أُم سلمة - ﵂ «أن النبيَّ - ﷺ- شبَرَ لفاطمة شِبرًا مِنْ نطاقها» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نطاقها) النِّطاق: شيء تشدُّ به المرأة وسطها، ترفع ثوبها لئلا يمسَّ الأرضَ عند معاناة الأشغال وغيرها.\n_________\n(١) رقم (١٧٣٢) في اللباس، باب ما جاء في جر ذيول النساء، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٩) والترمذي (١٧٣٢) قال: حدثنا إسحاق بن منصور.\nكلاهما - أحمد بن حنبل، وإسحاق بن منصور - عن عفان. قال: حدثنا حماد بن سلمة، عن علي بن زيد، عن أم الحسن، فذكرته.","vol":"10","page":640},{"text":"<span data-type=\"title\" id=toc-1859>[النوع] الخامس: في الاحتباء والاشتمال</span>\n٨٢٥٨ - (د) جابر بن عبد الله - ﵄ - قال: «رأيتُ رسولَ الله - ﷺ- وَهُوَ مُحْتَبٍ بِشَمْلةٍ قد وقعَ هُدْبُها على قَدَميه» . أخرجه أبو داود (١) .\n⦗٦٤١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بشملة - والاحتباء) الشَّملة: من مآزر الأعراب، والاحتباء: هو أن يجمع الإنسان بين ظهره ورجليه بمئزرٍ أو نحوه، ليكون شبيه المستند إلى شي.\n(هُدْبُها) هُدْبُ الإزار: طرفه، لا من جهة حاشيته (٢) .\n_________\n(١) رقم (٤٠٧٥) في اللباس، باب في الهدب، ورواه أيضًا ابن حبان رقم (١٢٢١) \" موارد \" في الوصايا، باب فيمن يتصدق عند الموت، وهو حديث حسن.\n(٢) في \" النهاية \" للمصنف: هدب الثوب: طرفه مما يلي طرته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٧٥) قال: حدثنا عبيد الله بن محمد القرشي، ثنا حماد بن سلمة، أخبرنا يونس بن عبيد، عن أبي خداش، عن أبي تميمة الهجيمي، عن جابر، يعني ابن سليم.\nقلت: وهم المصنف في إسناد الحديث لجابر بن عبد الله وهو جابر بن سليم.","vol":"10","page":640},{"text":"٨٢٥٩ - (د ت س) جابر بن عبد الله - ﵄ - قال: «نهى رسولُ الله - ﷺ- عَنِ [اشتمال] الصمّاءِ، والاحتباءِ في ثوبٍ واحد» . أخرجه أبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٠٨١) في اللباس، باب في لبسة الصماء، والترمذي رقم (٢٧٦٨) في الأدب، باب ما جاء في كراهية وضع إحدى الرجلين على الأخرى مستلقيًا، والنسائي ٨ / ٢١٠ في الزينة، باب النهي عن الاحتباء في ثوب واحد، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٣١) قال: حدثنا أبو أحمد، قال: حدثنا سفيان، عن عبد الله بن محمد بن عقيل، فذكره.\nوأخرجه أبو داود (٤٠٨١) والترمذي (٢٧٦٨) والنسائي (٨/٢١٠) .\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"10","page":641},{"text":"٨٢٦٠ - (خ م س) أبو سعيد الخدري - ﵁ - قال: «نهى رسولُ الله - ﷺ- عن اشتمال الصماء، وأن يحتبي الرجلُ في ثوب واحد ليس على فرجه منه شيءُ» .\nوفي رواية قال: «نهى رسولُ الله - ﷺ- عن لِبْستَينِ وعنْ بَيعَتَينِ: اشتمالِ الصَّمَّاءِ، والاحتباء في ثوبٍ واحد ليس على فرج الإنسان منه شيء» أخرجه البخاري، وأخرج النسائي الأولى.\nوفي رواية للبخاري ومسلم: «أنه نهى عن لِبْستَيْن وعن بيعتين» وذكر ⦗٦٤٢⦘ الحديث بطوله (١)، وقد تقدَّم ذِكره في «كتاب البيع» من حرف الباء (٢) .\n_________\n(١) رواه البخاري ١٠ / ٢٣٥ في اللباس، باب اشتمال الصماء، وباب الاحتباء في ثوب واحد، وفي الصلاة في الثياب، باب ما يستر من العورة، وفي الصوم، باب صوم يوم الفطر، وفي البيوع، باب بيع الملامسة، وباب بيع المنابذة، وفي الاستئذان، باب الجلوس كيفما تيسر، ومسلم رقم (١٥١٢) في البيوع، باب إبطال بيع الملامسة والمنابذة، والنسائي ٨ / ٢١٠ في الزينة، باب النهي عن اشتمال الصماء.\n(٢) تقدم برقم (٣٤٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٦) قال: حدثنا هاشم. وفي (٣/٤٦) قال: حدثنا يونس، وهاشم. والبخاري (١/١٠٢) قال: حدثنا قتيبة بن سعيد. والنسائي (٨/٢١٠) قال: أخبرنا قتيبة.\nثلاثتهم - هاشم، ويونس، وقتيبة- قالوا: حدثنا الليث.\n٢- وأخرجه أحمد (٣/٦ و٤٦) قال: حدثنا حجاج. وفي (٣/١٣) قال: حدثنا روح. والبخاري (٧/١٩١) قال: حدثني محمد، قال: أخبرني مخلد.\nثلاثتهم - حجاج، وروح، ومخلد - عن ابن جريج.\nكلاهما - الليث، وابن جريج - قال الليث: حدثني، وقال ابن جريج: أخبرني ابن شهاب، عن عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"10","page":641},{"text":"٨٢٦١ - (خ م ط د ت س) أبو هريرة - ﵁ - قال: «نهى رسولُ الله - ﷺ- عن لِبْستَيْن: اشتمالِ الصَّماءِ، وهو أن يجْعَلَ ثوبَه على عاتِقهِ فيبدو أَحَدُ شِقَّيْه ليس عليه ثوب، أو أن يشتمل على يديه في الصلاة، واللِّبْسَةُ الأخرى: احتباؤه بثوبه وهو جالس ليس على فرجه منه شيء» .\nوفي رواية: «أنَّ النبيَّ - ﷺ- نهى عن لِبْستَيْن: أن يحْتبِيَ الرجُل في الثوب الواحد، ثم يرفعه على مَنْكبيه، وعن بيعتين: اللِّماس، والنِّباذ» .\nأخرجه البخاري ومسلم، وأخرج الباقون نحوًا منه، وقد ذكرنا بعض رواياتهم في «كتاب البيع» من حرف الباء (١) .\nوللموطأ «أنَّ رسولَ الله - ﷺ- نهى عن لِبْستَيْن وعن بيعتين: عن الملامسة، وعن المنابذة، وعن أن يحتبيَ الرجلُ في ثوب واحد ليس على ⦗٦٤٣⦘ فرجه منه شيء، وعن أن يشتمل الرجلُ في الثوب الواحد على أحد شِقيِّه» (٢) .\n_________\n(١) تقدم برقم (٣٤٤) .\n(٢) رواه البخاري ١٠ / ٢٣٥ في اللباس، باب اشتمال الصماء، وباب الاحتباء في ثوب واحد، وفي البيوع، باب بيع الملامسة، وباب بيع المنابذة، وفي الصلاة في الثياب، باب ما يستر من العورة، وفي مواقيت الصلاة، باب الصلاة بعد الفجر حتى ترتفع الشمس، وباب لا يتحرى الصلاة قبل غروب الشمس، وفي الصوم، باب صوم يوم النحر، ومسلم رقم (١٥١١) في البيوع، باب الملامسة والمنابذة، والموطأ ٢ / ٦٦٦ في البيوع، باب الملامسة والمنابذة، وأبو داود رقم (٤٠٨٠) في اللباس، باب في لبسة الصماء، والترمذي رقم (١٧٥٨) في اللباس، باب ما جاء في النهي عن اشتمال الصماء، والنسائي ٧ / ٢٥٩ في البيوع، باب بيع الملامسة، وباب بيع المنابذة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ صفحة (٤١٣) عن محمد بن يحيى بن حبان وعن أبي الزناد. وفي (٥٧١) عن أبي الزناد. وأحمد (٢/٣٧٩) قال: حدثنا محمد بن إدريس، يعني الشافعي. قال: أخبرنا مالك، عن محمد بن يحيى بن حبان وأب الزناد. وفي (٢/٤٦٤) قال: حدثنا عبد الرحمن، عن سفيان، عن أبي الزناد. وفي (٢/٤٧٦و٤٨٠) قال: حدثنا وكيع. قال: حدثنا سفيان، عن أبي الزناد. وفي (٢/٥٢٩) قال: حدثنا عثمان بن عمر. قال: حدثنا مالك، عن محمد بن يحيى بن حبان. والبخاري (١/١٠٢) قال: حدثنا قبيصة بن عقبة قال: حدثنا سفيان، عن أبي الزناد. وفي (٣/٩٢) قال: حدثنا إسماعيل. قال: حدثني مالك، عن محمد بن يحيى بن حبان، وعن أبي الزناد. وفي (٧/١٩١) قال: حدثنا إسماعيل. قال: حدثني مالك، عن أبي الزناد. ومسلم (٥/٢) قال: حدثنا يحيى بن يحيى التميمي. قال: قرأت على مالك، عن محمد بن يحيى بن حبان. (ح) وحدثنا أبو كريب وابن أبي عمر. قالا: حدثنا وكيع، عن سفيان، عن أبي الزناد. والترمذي (١٣١٠) قال: حدثنا أبو كريب ومحمود بن غيلان. قالا: حدثنا وكيع، عن سفيان، عن أبي الزناد. والنسائي (٧/٢٥٩) قال: أخبرنا محمد بن سلمة والحارث بن مسكين- قراءة عليه وأنا أسمع - عن ابن القاسم. قال: حدثني مالك، عن محمد بن يحيى بن حبان وأبي الزناد.\nكلاهما - محمد بن يحيى، وأبو الزناد - عن الأعرج، فذكره.\n* رواية مالك في الموطأ صفحة (٤١٣) . وأحمد (٢/٣٧٩) ووكيع. والبخاري (٣/٩٢) ومسلم والترمذي، والنسائي مختصرة على: «أن رسول الله -ﷺ- نهى عن الملامسة والمنابذة» .\nوعن همام بن منبه، عن أبي هريرة. قال: «نهي عن بيعتين ولبستين» .\nأخرجه أحمد (٢/٣١٩) قال: حدثنا عبد الرزاق بن همام. قال: حدثنا معمر عن همام فذكره.","vol":"10","page":642},{"text":"<span data-type=\"title\" id=toc-1860>[النوع] السادس: في الإزار</span>\n٨٢٦٢ - (د) [عروة بن عبد الله بن قشير عن] معاوية بن قرة عن أبيه قرة بن إياس - ﵁ - قال: «أتيت رسولَ الله - ﷺ- في رَهط من مُزينة، فبايعناه وإنَّ قميصه لَمُطلقُ الأزْرَارِ، فأدَخْلتُ يدي في جيب قميصه، فَمسِسْتُ الخاتم: قال عروةُ: فما رأيتُ معاوية ولا ابنه إلا مُطْلِقي أزرارِهما قَطُّ في شتاء ولا حرّ، ولا يزرِّرانِ أزرارَهما أبدًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٨٢) في اللباس، باب في حل الأزرار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٣٤ و٥/٣٥) قال: حدثنا حسن - يعني الأشيب - وأبو النضر. وفي (٤/١٩) قال: حدثنا هاشم بن القاسم. وأبو داود (٤٠٨٢) قال: حدثنا النفيلي وأحمد بن يونس. وابن ماجة (٣٥٧٨) قال: حدثنا أبو بكر، قال: حدثنا ابن دكين. والترمذي في الشمائل (٥٨) قال: حدثنا أبو عمار الحسين بن حريث، قال: أخبرنا أبو نعيم.\nخمستهم - حسن بن موسى، وهاشم بن القاسم أبو النضر، وعبد الله بن محمد النفيلي، وأحمد بن يونس، وأبو نعيم الفضل بن دكين - عن أبي خيثمة زهير بن معاوية، عن أبي مهل عروة بن عبد الله بن قشير، عن معاوية بن قرة، فذكره.","vol":"10","page":643},{"text":"<span data-type=\"title\" id=toc-1861>[النوع] السابع: في خُمُر النساء ومُروطهن</span>\n٨٢٦٣ - (خ د) عائشة - ﵂ - «ذكرتْ نساءَ الأنصار، ⦗٦٤٤⦘ فأثنت عليهن وقالت لهن معروفًا، وقالت: لما نزلت (سورة النور) عمَدن إلى حُجُور أو حجوز - شك أبو كامل [الجَحْدَري]- فشَقَقْنَهُنَّ، فاتخذنهنَّ خُمُرًا» .\nوفي رواية: قالت: «يرحم الله نساءَ المهاجرين الأُولَ، لما أنزل الله تعالى: ﴿ولْيَضْرِبْنَ بخُمُرِهن على جُيوبِهنَّ﴾ [النور: ٣١] شققن أكنفَ مروطهن، فاختمرن بها» أخرجه أبو داود، وقال أحد رواته (١): «أكثْفَ» وأخرج البخاري الثانية، وقال: «شققن مروطَهُنّ فاختمرن بها» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حجور، أو حجوز) قد جاء في متن الحديث «حجور، أو حجوز» بالشك، قال الخطابي: «الحجور» لا معنى لها هاهنا، وإنما هو بالزاي المعجمة، و«الحُجَز» جمع حُجْزة، وأصل الحجزة: موضع مشدِّ الإزار، و«الحجوز»، جمع الحُجَز، يقال: احتجز الرجل بالإزار: إذا شدّه على وسطه، وأما الحجور - بالراء المهملة - فهو جمع حَجْر الإنسان، وما أدري لأيِّ معنى أنكره ⦗٦٤٥⦘ الخطَّابي، فإنه لا فرق بين أن تشقَّ المرأة حُجْزتَها، فتختمر بها، أو حَجرها، والله أعلم.\n(أكثف مروطهن) قد جاء في الحديث «أكثف، وأكنف» فأما أكثف - بالثاء المعجمة بمثلثة - فهو من الكثيف: الثخين، وأما بالنون: فهو الأستر الأصفق، قال الخطابي: ومن هاهنا قيل للوعاء الذي يحرز فيه الشيء: كِنْف، وللبناء الساتر لما وراءه: كنيف.\n_________\n(١) هو أحمد بن صالح.\n(٢) رواه البخاري ٨ / ٣٧٦ في تفسير سورة النور، باب قوله تعالى: ﴿وليضربن بخمرهن على جيوبهن﴾، وأبو داود رقم (٤١٠٠) و(٤١٠٢) في اللباس، باب قوله تعالى: ﴿وليضربن بخمرهن على جيوبهن﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٣٦) قال: حدثنا أبو نعيم. والنسائي في الكبرى (٦/٤١٩) (١١٣٦٣) قال: أخبرنا محمد بن حاتم. قال: أخبرنا حبان. قال: أخبرنا عبد الله.\nكلاهما - أبو نعيم، وعبد الله بن المبارك - عن إبراهيم بن نافع، عن الحسن بن مسلم، عن صفية بنت شيبة، فذكرته.\n* أخرجه أحمد (٦/١٨٨) قال: حدثنا عبد الرحمن وعفان. وأبو داود (٤١٠٠) قال: حدثنا أبو كامل.\nثلاثتهم - عبد الرحمن، وعفان، وأبو كامل - قالوا: حدثنا أبو عوانة، عن إبراهيم بن مهاجر، عن صفية بنت شيبة، عن عائشة، ﵂، أنها ذكرت نساء الأنصار، فأثنت عليهن، وقالت لهن معروفا. وقالت: لما نزلت سورة النور عمدن إلى حجور أو حجوز، شك أبو كامل - مناطقهن، فشققنهن فاتخذنه خمرا.\nوعن عروة بن الزبير، عنها.\nأخرجه أبو داود (٤١٠٢) قال: حدثنا أحمد بن صالح. (ح) وحدثنا سليمان بن داود المهري وابن السرح وأحمد بن سعيد الهمداني. قالوا: أخبرنا بن وهب. قال: أخبرني قرة بن عبد الرحمن المعافري. وفي (٤١٠٣) قال: حدثنا ابن السرح. قال: رأيت في كتاب خالي. عن عقيل.\nكلاهما - قرة، وعقيل - عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.","vol":"10","page":643},{"text":"٨٢٦٤ - (د) أم سلمة - ﵂ - قالت: لما نزل ﴿يُدْنِينَ عليهنَّ من جَلابِيبِهِنَّ﴾ [الأحزاب: ٥٩] خرج نساءُ الأنصار كأنَّ على رؤوسهن الغِرْبانَ من الأكسية أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٠١) في اللباس، باب قوله تعالى: ﴿يدنين عليهن من جلابيبهن﴾، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٠١) قال: حدثنا محمد بن عبيد قال: حدثنا ابن ثور، عن معمر، عن ابن حيثم عن صفية بنت شيبة. فذكرته.","vol":"10","page":645},{"text":"٨٢٦٥ - (د) عائشة - ﵂ - «أن أسماءَ بنتِ أبي بكر دَخلْتَ على رسول الله - ﷺ- وعليها ثياب رقاق، فأعرض عنها، وقال: يا أسماءُ، إنَّ المرأةَ إذا بلغت المحيض لن يصلح أن يُرَى منها إلا هذا وهذا، - وأشار إلى وجهه وكفَّيه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٠٤) في اللباس، باب فيما تبدي المرأة من زينتها، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١٠٤) قال: حدثنا يعقوب بن كعب الأنطاكي ومؤمل بن الفضل الحراني.\nقالا: حدثنا الوليد، عن سعيد بن بشير، عن قتادة، عن خالد، قال يعقوب: ابن دريك. فذكره.\nقال أبو داود: هذا مرسل. خالد بن دريك لم يدرك عائشة ﵂.","vol":"10","page":645},{"text":"٨٢٦٦ - (د) محمد بن سيرين «أن عائشة - ﵂ - كانت إذا أتتِ البصرةَ نزلت على صفيةَ أمِّ طلحةَ الطلحاتِ، فرأت بنات لها، فقالتْ: ⦗٦٤٦⦘ إنَّ رسولَ الله - ﷺ- دخل وفي حجرتي جارية، فألقَى إليَّ حَقْوَه، وقال: شُقّيهِ شُقَّتَيْنِ، فأعطِي هذه نصْفًا، والفتاة التي عند أُمِّ سلمةَ نصفًا، فإني لا أُراها إلا قد حاضت، أو لا أُراهما إلا قد حاضتا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَقوه) الحَقو: الإزار، وهو في الأصل: مشدّ الإزار، فسمي به.\n_________\n(١) رقم (٦٤٢) في الصلاة، باب المرأة تصلي بغير خمار، قال أبو حاتم الرازي: لم يسمع محمد بن سيرين من عائشة، فعلى هذا تكون الرواية منقطعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٦٤٢) قال: حدثنا محمد بن عبيد، ثنا حماد بن زيد، عن أيوب، عن محمد بن سيرين. فذكره.\nقال أبو حاتم الرازي: لم يسمع محمد بن سيرين من عائشة، فعلى هذا تكون الرواية منقطعة.","vol":"10","page":645},{"text":"٨٢٦٧ - (د) دحية [بن خليفة] الكلبي - ﵁ - قال: «أُتِيَ رسولُ الله - ﷺ- بقبَاطِيَّ، فأعطاني منها قُبْطِيَّة، فقال: اصْدَعها صَدْعَين، فاقطع أحدهما قميصًا، وأعط الآخر امرأتك تختمر به، فلما أدْبَرَ قال: وأمُرِ امرأتك أن تجعلَ تحته ثوبًا لا يَصِفُها» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بقَبَاطيَّ) القباطيُّ: ثياب بيض تكون بمصر، واحدها: قُبطية - بضم القاف - وأما بكسر القاف: فهو منسوب إلى القِبط، وهم هذا الجيل من الناس.\n(يصفها) وصف الثوبُ البشرةَ: إذا حكاها ولم يسترها لِرِقَّته. ⦗٦٤٧⦘\n(اصدعها) الصَّدع: الشَّق، يريد: شُقّها نصفين، وكل واحد منهما: صِدع - بكسر الصاد - فأما بالفتح: فهو المصدر.\n_________\n(١) رقم (٤١١٦) في اللباس، باب في لبس القباطي، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤١١٦) قال: حدثنا أحمد بن عمرو بن السرح، وأحمد بن سعيد الهمداني، قالا: أخبرنا ابن وهب، قال: أخبرنا ابن لهيعة، عن موسى بن جبير، أن عبيد الله بن عباس حدثه، عن خالد بن يزيد بن معاوية، فذكره.","vol":"10","page":646},{"text":"٨٢٦٨ - (ط) علقمة بن أبي علقمة - عن أُمِّه - ﵂ - قالت: «دَخَلتْ حفصةُ بنتُ عبد الرحمن على عائشةَ، وعليها خمار رقيق، فشقَّتْهُ عائشةُ وكَسَتها خِمارًا كثيفًا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩١٣ في اللباس، باب ما يكره للنساء لبسه من الثياب، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١٧٥٨) مع شرح الزرقاني عن علقمة، عن أمه، فذكرته.","vol":"10","page":647},{"text":"٨٢٦٩ - (د) أم سلمة - ﵂ - «أنَّ رسولَ الله - ﷺ- دخل عليها وهي تختمر، فقال: لَيَّة، لا لَيَّتَيْن» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَيَّةً، لا لَيَّتين) اللَّيَّة: المرَّة الواحدة، من اللّيّ، وهو عطف الثوب والخمار، ونحو ذلك، وإنما كره لها أن يكون الخمار على رأسها لَيَّتين، لئلا تكون إذا فعلت ذلك صارت كالمتعمِّم من الرجال، يلوي طرَف العمامة على رأسه، وهذا على معنى نهي النساء أن يتشبَّهن بلبسة الرجال.\n_________\n(١) رقم (٤١١٥) في اللباس، باب في الاختمار، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٤) قال: حدثنا وكيع وعبد الرحمن. وفي (٦/٢٩٦) قال: حدثنا عبد الرحمن بن مهدي. وفي (٦/٣٠٦) قال: حدثنا وكيع. وأبو داود (٤١١٥) قال: حدثنا زهير بن حرب. قال: حدثنا عبد الرحمن. (ح) وحدثنا مسدد. قال: حدثنا يحيى.\nثلاثتهم - وكيع، وعبد الرحمن بن مهدي، ويحيى بن سعيد - عن سفيان، عن حبيب بن أبي ثابت، عن وهب مولى أبي أحمد، فذكره.","vol":"10","page":647},{"text":"٨٢٧٠ - () عبد الله بن عباس - ﵄ - قال: «كانتْ أمُّ سلمة لا تَضع جلبابها عنها وهي في البيت، طلبًا للفضل» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين.","vol":"10","page":647},{"text":"٨٢٧١ - (ط) مالك بن أنس بلغه «أن أمَة كانت لعبد الله بن عمر - ﵁ - رآها عمر وقد تهيأت بهيئة الحرائر، فدخل على ابنته حفصة، فقال: ألم أُرَ جاريةَ أخيكِ تحُوسُ الناس، وقد تهيأتْ بهيئةِ الحرائر؟ فأنكر ذلك عمر» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَحُوس) فلانة تحوس الرجال- بالحاء المهملة - أي: تخالطهم، وهو بالجيم نحوه بمعناه.\n_________\n(١) ٢ / ٩٨١ بلاغًا في الاستئذان، باب ما جاء في المملوك وهبته، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١٩٠٦) مع شرح الزرقاني، بلاغا، فذكره.","vol":"10","page":648},{"text":"<span data-type=\"title\" id=toc-1862>[النوع] الثامن: في النعال والانتعال</span>\n٨٢٧٢ - (خ م ط د ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إذا انتعلَ أحدُكم فليبدأ باليمنى، وإذا خلَعَ فليبدأْ بالشِّمال، وقال: لا يَمشِ أحدُكم في نَعل واحدة، ليُحْفِهما جميعًا، أو لِينْعِلْهُما جميعًا» (١) .\nوفي رواية أنَّ رسولَ الله - ﷺ- قال - وذكره إلى قوله - «بالشِّمال» وزاد «ولتكنِ اليَمِينُ أوَّلَهُما تُنْعَلُ، وآخرَهما تُنْزَعُ» . ⦗٦٤٩⦘\nأخرج الأولى مسلم، والثانية الموطأ والترمذي وأبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لِيُحفِهِما جميعًا، أو ليُنعلهما جميعًا) قوله: ليحفهما جميعًا، أو لينعلهما جميعًا، يجمع أمورًا، منها: أنه قد يشق عليه المشي على هذه الحال، لأن وضع إحدى القدمين منه على الحفاء، إنما يكون مع التوَقّي والتهيُّب لأذىً يُصِيبه، أو حجَر يصدمه، ويكون وضعه القدم الأخرى على خلاف ذلك من الاعتماد به والوضع له من غير محاشاة أو تقيَّة، فتختلف من أجل ذلك مشيته، ويحتاج إلى أن ينتقل عن سجيَّة مشيهِ وعادتهِ، فلا يأمن عند ذلك العَثَار، وقد يتصور فاعله عند الناس لِصورة مَنْ إحدى رجليه أقصر من الأخرى، ولا خفاء بقبح منظر هذا الفعل واستبشاعه عند الناظرين، ويدخل في هذا كُلُّ لباس مزدوج، كالخفين، وإدخال اليد في الكُمّين، والتردِّي بالرِّدَاءِ على المنكبين.\n_________\n(١) في نسخ مسلم المطبوعة: لينعلهما جميعًا، أو ليخلعهما جميعًا، وهي عند البخاري ١٠ / ٢٦٣ باللفظ الذي ساقه المصنف.\n(٢) رواه ومسلم رقم (٢٠٩٧) في اللباس، باب استحباب لبس النعل اليمنى أولًا، والموطأ ٢ / ٩١٦ في اللباس، باب ما جاء في الانتقال، وأبو داود رقم (٤١٣٩) في اللباس، باب في الانتعال، والترمذي رقم (١٧٨٠) في اللباس، باب ما جاء بأي رجل يبدأ إذا انتعل، ورواه أيضًا البخاري ١٠ / ٢٦٣ في اللباس، باب ينزع نعله اليسرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٥٧١) . والحميدي (١١٣٥) قال: حدثنا سفيان. وأحمد (٢/٤٦٥) قال: حدثنا إسحاق قال: أخبرنا مالك. والبخاري (٧/١٩٩) قال: حدثنا عبد الله بن مسلمة، عن مالك. وأبو داود (٤١٣٩) قال: حدثنا عبد الله بن مسلمة، عن مالك. والترمذي (١٧٧٩) وفي الشمائل (٨٤) قال: حدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. (ح) وحدثنا قتيبة، عن مالك.\nكلاهما - مالك، وسفيان بن عيينة - عن أبي الزناد، عن الأعرج، فذكره.\n* أخرجه أحمد (٢/٢٤٥) قال: حدثنا سفيان، عن أبي الزناد، عن الأعرج، عن أبي هريرة: إذا انتعل أحدكم فليبدأ باليمين، فذكره موقوفا.\nأخرجه أحمد (٢/٢٣٣) قال: حدثنا عبد الأعلى بن عبد الأعلى، عن معمر. وفي (٢/٢٨٣) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٤٠٩ و٤٣٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٣٠) قال: حدثنا يحيى بن سعيد، عن شعبة. وفي (٢/٤٧٧) قال: حدثنا وكيع. قال: حدثنا شعبة. وفي (٢/٤٩٧) قال: حدثنا حجاج. قال: حدثنا شعبة. ومسلم (٦/١٥٣) قال: حدثنا عبد الرحمن بن سلام الجمحي. قال: حدثنا الربيع بن مسلم. وابن ماجة (٣٦١٦) قال: حدثنا أبو بكر. قال: حدثنا وكيع، عن شعبة.\nثلاثتهم - معمر، وشعبة، والربيع بن مسلم - عن محمد بن زياد، فذكره.\n* الروايات مطولة ومختصرة.","vol":"10","page":648},{"text":"٨٢٧٣ - (خ م د ت س) عائشة - ﵂ - قالت: «كان النبيُّ - ﷺ- يُعْجِبُهُ التَّيَمُّنُ في تَنَعُّلِهِ وتَرجُّلِهِ وطُهوره، وفي شأنه كلِّه» . وفي رواية ⦗٦٥٠⦘ «يحب التَّيَمُّنَ ما استطاع»، وفي رواية: «كان يحب التَّيَمُّنَ ما استطاع في شأنه كلِّه في طُهوره وترجُّله ونعله» .\nقال بعض الرواة: «وسِواكهِ» ولم يذكر «شأنه كله» .\nوفي رواية: «كان يحبُّ التَّيَمُّنَ في طُهوره إذا تطهَّر، وفي ترَجُلِّهِ إذا ترَجَّلَ، وفي انتعاله إذا انتعَلَ» .\nأخرجه الجماعة إلا الموطأ، ورواياتهم متقاربة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وترجُّله) الترجُّل: تسريح الشعر وغسله.\n_________\n(١) رواه البخاري ١ / ٤٣٧ في المساجد، باب التيمن في دخول المسجد وغيره، وفي الوضوء، باب التيمن في الوضوء والغسل، وفي الأطعمة، باب التيمن في الأكل وغيره، وفي اللباس، باب يبدأ بالنعل اليمنى، وباب الترجيل، ومسلم رقم (٢٦٨) في الطهارة، باب التيمن في الطهور وغيره، وأبو داود رقم (٤١٤٠) في اللباس، باب في الانتعال، والترمذي رقم (٦٠٨) في الصلاة، باب ما يستحب من التيمن في الطهور، والنسائي ١ / ٧٨ في الطهارة، باب بأي الرجلين يبدأ الغسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٩٤) قال: حدثنا بهز. قال: حدثنا شعبة. وفي (٦/١٣٠) قال: حدثنا عفان. قال: حدثنا شعبة. وفي (٦/١٤٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٨٧) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا شعبة. وفي (٦/٢٠٢) قال: حدثنا يحيى، عن شعبة. وفي (٦/٢١٠) قال: حدثنا وكيع. قال: حدثنا أبي. والبخاري (١/٥٣) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. وفي (١/١١٦) قال: حدثنا سليمان بن حرب. قال: حدثنا شعبة. وفي (٧/٨٩) قال: حدثنا عبدان. قال: أخبرنا عبد الله. قال: أخبرنا شعبة. وفي (٧/١٩٨) قال: حدثنا حجاج بن منهال. قال: حدثنا شعبة. وفي (٧/٢١١) قال: حدثنا أبو الوليد. قال: حدثنا شعبة ومسلم (١/١٥٥و١٥٦) قال: حدثنا يحيى بن يحيى التميمي. قال: أخبرنا أبو الأحوص. (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي. قال: حدثنا شعبة. وأبو داود (٤١٤٠) قال: حدثنا حفص بن عمر ومسلم بن إبراهيم. قالا: حدثنا شعبة. وابن ماجة (٤٠١) قال: حدثنا هناد بن السري. قال: حدثنا أبو الأحوص (ح) وحدثنا سفيان بن وكيع. قال: حدثنا عمر بن عبيد الطنافسي. والترمذي (٦٠٨) وفي الشمائل (٣٤) قال: حدثنا هناد. قال: حدثنا أبو الأحوص. وفي الشمائل (٨٥) قال: حدثنا أبو موسى محمد بن المثنى. قال: أخبرنا محمد بن جعفر. قال: أخبرنا شعبة. والنسائي (١/٧٨و ٨/١٨٥) وفي الكبرى (١١٥) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد. قال: حدثنا شعبة. وفي (١/٢٠٥) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله، عن شعبة. وابن خزيمة (١٧٩) قال: حدثنا محمد بن عبد الأعلى الصنعاني. قال: حدثنا خالد - يعني ابن الحارث - قال: حدثنا شعبة. وفي (٢٤٤) قال: حدثنا بندار. قال: حدثنا يحيى بن سعيد، عن شعبة.\nأربعتهم - شعبة، والجراح والد وكيع، وأبو الأحوص، وعمر بن عبيد - عن أشعث بن أبي الشعثاء، عن أبيه، عن مسروق، فذكره.\n* في رواية مسلم بن إبراهيم، عند أبي داود. قال مسلم: وسواكه. ولم يذكر: في شأنه كله.\nوعن الأسود بن يزيد، عن عائشة. قالت: «كان رسول الله -ﷺ- يحب التيامن: يأخذ بيمينه، ويعطي بيمينه، ويحب التيمن في جميع أموره» .\nأخرجه النسائي (٨/١٣٣) قال: أخبرنا محمد بن معمر. قال: حدثنا أبو عاصم، عن محمد بن بشر، عن أشعث بن أبي الشعثاء، عن الأسود بن يزيد، فذكره.","vol":"10","page":649},{"text":"٨٢٧٤ - (ت) أبو هريرة وأنس بن مالك - ﵄ - قالا: «نهى رسولُ الله - ﷺ- أن ينتَعِلَ الرجلُ قائمًا» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينتعل قائمًا) إنما نهى عن لبس النعل قائمًا، لأن لبسها قاعدًا أسهل عليه وأمكن له، وربما كان ذلك سببًا لانقلابه إذا لبسه قائمًا.\n_________\n(١) رقم (١٧٧٦) و(١٧٧٧) في اللباس، باب رقم (٣٥)، وهو حديث حسن يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٧٥) قال: حدثنا أزهر بن مروان البصري. قال: حدثنا الحارث بن نبهان، عن معمر، عن عمار، فذكره.\n* قال الترمذي: هذا حديث حسن غريب، وروى عبيد الله بن عمرو الرقي هذا الحديث عن معمر، عن قتادة، عن أنس، وكلا الحديثين لا يصح عند أهل الحديث، والحارث بن نبهان ليس عندهم بالحافظ، ولا نعرف لحديث قتادة، عن أنس أصلا.\nقال محمد بن إسماعيل البخاري: ولا يصح هذا الحديث، ولا حديث معمر، عن عمار بن أبي عمار، عن أبي هريرة.\nوأخرجه ابن ماجة (٣٦١٨) قال: حدثنا علي بن محمد. قال: حدثنا أبو معاوية، عن الأعمش، عن أبي صالح، فذكره.","vol":"10","page":650},{"text":"٨٢٧٥ - (د) جابر بن عبد الله - ﵄ - قال: «نهى رسولُ الله - ﷺ- أن يَنْتَعِلَ الرَّجُلُ قائمًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٣٥) في اللباس، باب في الانتعال، وهو حديث حسن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٤٣٥) قال: حدثنا محمد بن عبد الرحيم أبو يحيى، قال: أخبرنا أبو أحمد الزبيري، قال: حدثنا إبراهيم بن طهمان، عن أبي الزبير، فذكره.","vol":"10","page":651},{"text":"٨٢٧٦ - (م ط د ت) جابر بن عبد الله - ﵄ - قال: «إذا انقطع شِسْعُ أحدكم، أو انقطع شِسْع نعله، فلا يمشِ في نعلٍ واحدة، حتى يُصلح شِسْعَهُ، ولا يمشِ في خُفٍّ واحد، ولا يأكل بِشماله، ولا يحْتَبِي (١) بالثوب الواحد، ولا يلتحف الصَمَّاءَ» .\nوفي رواية «نهى أن يأكل الرجل بشماله، أو يشرب بشماله، أو يمشيَ في نعل واحدة، أو يشتمل الصماء، أو يحتبيَ في ثوب واحد كاشفًا عن فرجه، وأنْ يرفع إحدى رجليه على الأخرى وهو مُستَلْقٍ على ظهره» .\nأخرجه مسلم، وأخرج أبو داود الأولى إلى قوله: «بشماله» .\nوله في أخرى قال: «إذا انقطع شِسْعُ أحدكم، فلا يمشِ في نَعْلٍ واحدة حتى يُصْلِحَها (٢)» وأخرج الترمذي الرواية الثانية، وأسقط من أوله ذِكْر الأكل والشرب والانتعال (٣) .\n⦗٦٥٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشِّسع): من سيور النعل، وهو الذي يُدْخَل بين الأصبعين في الثقب الذي في صدر النعل المشدود في الزمام، والزِّمام: السَّيْر الذي يعقد فيه الشِّسع.\n_________\n(١) هو نفي بمعنى النهي.\n(٢) في نسخ مسلم المطبوعة: فلا يمش في الأخرى حتى يصلحها.\n(٣) رواه مسلم رقم (٢٠٩٩) في اللباس، باب النهي عن اشتمال الصماء والاحتباء في ثوب واحد، وأبو داود رقم (٤١٣٧) في اللباس، باب في الانتعال، والترمذي رقم (٢٧٦٨) في الأدب، باب رقم (٢٠)، ورواه أيضًا الموطأ ٢ / ٩٢٢ في صفة النبي ﷺ، باب النهي عن الأكل بالشمال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه مالك في الموطأ (٥٧٤) وأحمد (٣/٣٢٥) قال: حدثنا أبو نوح قراد. وفي (٣/٣٤٤) قال: حدثنا إسحاق بن عيسى. ومسلم (٦/١٥٤) قال: حدثنا قتيبة بن سعيد. والترمذي في الشمائل (٨٣) قال: حدثنا إسحاق بن موسى، قال: حدثنا معن.\nأربعتهم - قراد، وإسحاق، وقتيبة، ومعن - عن مالك بن أنس.\n٢- وأخرجه أحمد (٣/٢٩٣) قال: حدثنا يحيى بن آدم، وحسن بن موسى. وفي (٣/٣٢٧) قال: حدثنا هاشم. ومسلم (٦/١٥٤) قال: حدثنا أحمد بن يونس (ح) وحدثنا يحيى بن يحيى. وأبو داود (٤١٣٧) قال: حدثنا أبو الوليد الطيالسي. والنسائي في الكبرى «تحفة المزي» (٢٧١٧) عن محمد بن معدان، عن الحسن بن محمد بن أعين.\nسبعتهم - يحيى بن آدم، وحسن بن موسى، وهاشم، وابن يونس، ويحيى بن يحيى، والطيالسي، وابن أعين - عن زهير أبي خيثمة.\n٣- وأخرجه أحمد (٣/٢٩٣) قال: حدثنا يحيى، قال: حدثنا سفيان.\n٤- وأخرجه أحمد (٣/٢٩٧) قال: حدثنا حجاج، وروح وفي (٣/٢٢٢) قال: حدثنا محمد بن بكر. ومسلم (٦/١٥٤) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن حاتم. قال إسحاق: أخبرنا. وقال ابن حاتم: حدثنا محمد بن بكر.\nثلاثتهم - حجاج، وروح، وابن بكر - عن ابن جريج.\n٥- وأخرجه أحمد (٣/٢٩٩) قال: حدثنا يحيى بن سعيد. ومسلم (٦/١٥٤) قال: حدثني إسحاق بن منصور، قال: أخبرنا روح بن عبادة.\nكلاهما - يحيى، وروح - عن عبيد الله بن الأخنس.\n٦- وأخرجه أحمد (٣/٣٤٩) قال: حدثنا حجين، ويونس. ومسلم (٦/١٥٤) قال: حدثنا قتيبة. (ح) وحدثنا ابن رمح. وأبو داود (٤٨٦٥) . والترمذي (٢٧٦٧) والنسائي (٨/٢١٠) .\nثلاثتهم قالوا: حدثنا قتيبة بن سعيد.\nأربعتهم - حجين، ويونس، وقتيبة، وابن رمح - عن الليث.\n٧- وأخرجه أحمد (٣/٣٥٧) قال: حدثنا عبد الوهاب، والنسائي في الكبرى «تحفة الأشراف» (٢٩٨٨) عن عبد الرحمن بن محمد بن سلام، عن إسحاق الأزرق.\nكلاهما - عبد الوهاب، والأزرق - عن هشام بن أبي عبد الله.\n٨- وأخرجه أحمد (٣/٣٦٢) قال: حدثننا عفان. وأبو داود (٤٠٨١ و٤٨٦٥) قال: حدثنا موسى بن إسماعيل.\nكلاهما - عفان، وموسى - قالا: حدثنا حماد بن سلمة.\n٩- وأخرجه أحمد (٣/٣٦٧) قال: حدثنا محمد بن سابق، قال: حدثنا إبراهيم بن طهمان.\n١٠- وأخرجه الترمذي (٢٧٦٦) قال: حدثنا عبيد بن أسباط بن محمد القرشي، قال: حدثنا أبي، قال: حدثنا سليمان التيمي، عن خداش.\nعشرتهم - مالك، وزهير، وسفيان، وابن جريج، وابن الأخنس، والليث، وهشام، وحماد، وابن طهمان، وخداش - عن أبي الزبير، فذكره.","vol":"10","page":651},{"text":"٨٢٧٧ - (خ م ط د ت س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا يمشِ أحدكم في نعلٍ واحدة، ليُنْعِلْهُما جميعًا أو ليخلعهما جميعًا» وفي رواية: «لِيُحْفِهِما جميعًا، أو ليُنْعِلهِما جميعًا» .\nأخرجه الجماعة إلا النسائي.\nوفي رواية لمسلم، وأخرجها النسائي: قال أبو رزين العقيلي: خرج إلينا أبو هريرة يومًا وهو يقول - وضرب على جبهته بيده - إنكم لَتُحدّثونَ أني أكذِبُ على رسولِ الله - ﷺ- لِتهْتدوا وأضِلَّ، ألا [وإني] أشهدُ لَسمِعتُ رسولَ الله - ﷺ- يقول: «إذا انقطع شِسْعُ نَعلِ أحدكم فلا يمشِ في الأخرى حتى يُصلِحها» (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٦١ في اللباس، باب لا يمش في نعل واحدة، ومسلم رقم (٢٠٩٧) في اللباس، باب استحباب لبس النعل في اليمنى أولًا، والموطأ ٢ / ٩١٦ في اللباس، باب ما جاء في الانتعال، وأبو داود رقم (٤١٣٦) في اللباس، باب في الانتعال، والترمذي رقم (١٧٧٥) في اللباس، باب ما جاء في كراهية المشي في النعل الواحدة، والنسائي ٨ / ٢١٨ في الزينة، باب ذكر النهي عن المشي في نعل واحدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك الموطأ صفحة (٥٧١) . والحميدي (١١٣٥) قال: حدثنا سفيان. والبخاري (٧/١٩٩) قال: حدثنا عبد الله بن مسلمة، عن مالك. ومسلم (٦/١٥٣) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. وأبو داود (٤١٣٦) قال: حدثنا عبد الله بن مسلمة، عن مالك. والترمذي (١٧٧٤) وفي الشمائل (٨١و٨٢) قال: حدثنا قتيبة عن مالك (ح) وحدثنا الأنصاري. قال: حدثنا معن. قال: حدثنا مالك.\nكلاهما - مالك وسفيان - عن أبي الزناد، عن الأعرج، فذكره.\n* أخرجه أحمد (٢/٢٤٥) قال: حدثنا سفيان، عن أبي الزناد، عن الأعرج، عن أبي هريرة، إذا انقطع شسع أحدكم فلا يمش في نعل واحد، فذكره. موقوفا.\nوعن أبي صالح وأبي رزين، عن أبي هريرة يرفعه. قال: «إذا انقطع شسع أحدكم فلا يمش في النعل والواحدة» .\nأخرجه أحمد (٢/٢٥٣) قال: حدثنا أبو معاوية. وفي (٢/٤٤٣ و٤٧٧) قال: حدثنا وكيع. ومسلم (٦/١٥٤) قال: حدثنيه علي بن حجر السعدي. قال: أخبرنا علي بن مسهر. وابن خزيمة (٩٨) قال: حدثنا محمد بن يحيى. قال: حدثنا إسماعيل بن الخليل. قال: حدثنا علي.\nثلاثتهم - أبو معاوية، ووكيع، وعلي بن مسهر - عن الأعمش، عن أبي صالح وأبي رزين، فذكراه.\n* أخرجه أحمد (٢/٠٨٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٥٢٨) قال: حدثنا محمد بن عبيد. والنسائي (٨/٢١٧) قال: أخبرنا إسحاق بن إبراهيم. قال: حدثنا محمد بن عبيد.\nكلاهما - شعبة، ومحمد بن عبيد - عن سليمان الأعمش، عن أبي صالح، فذكره. ليس فيه أبو رزين.\n* وأخرجه أحمد (٢/٤٢٤) قال: حدثنا أبو معاوية. وفي (٢/٤٨٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والبخاري في الأدب المفرد (٩٥٦) قال: حدثنا محمد بن سلام. قال: أخبرنا أبو معاوية. ومسلم (٦/١٥٣) قال: حدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا ابن إدريس. والنسائي (٨/٢١٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا أبو معاوية.\nثلاثتهم - أبو معاوية، وشعبة، وعبد الله بن إدريس - عن سليمان الأعمش، عن أبي رزين، فذكره. ليس فيه أبو صالح.\n* أشار المزي في تحفة الأشراف (١٠/١٤٦٠٨) أن ابن ماجة رواه في كتاب الطهارة ضمن حديث عن أبي بكر بن أبي شيبة، عن أبي معاوية، عن الأعمش، عن أبي رزين. ولم نجده في المطبوع من سنن ابن ماجة.\nوعن سعيد بن أبي سعيد، عن أبي هريرة. قال: قال رسول الله -ﷺ-:\nأخرجه ابن ماجة (٣٦١٧) قال: حدثنا أبو بكر. قال: حدثنا عبد الله بن إدريس، عن ابن عجلان، عن سعيد بن أبي سعيد، فذكره.","vol":"10","page":652},{"text":"٨٢٧٨ - (ت) عائشة - ﵂ قالت: «ربما مشى رسولُ الله - ﷺ- في نعل واحدة» .\nوفي رواية عن القاسم بن محمد عن عائشة «أنها مَشَتْ في نعلٍ واحدة» . أخرجه الترمذي، وقال: وهذا أصح (١) .\nوذكر رزين عنها قالت: «قد رأيتُ رسولَ الله - ﷺ- ينْتَعِلُ قائمًا، ويمشي في نعلٍ واحدة، غير مَا مَرَّة» (٢) .\nوقال القاسم بن محمد: «رأيتُ عائشةَ تمشي بنعلٍ واحدة، أو قال: في خُفٍّ واحد وهي تُصلِح الآخَر» .\n_________\n(١) رقم (١٧٧٨) و(١٧٧٩) في اللباس، باب رقم (٣٦)، وإسناده ضعيف، وحديث القاسم بن محمد موقوفًا أصح كما قال الترمذي.\n(٢) وقد ثبت عن النبي ﷺ عن الانتعال قائمًا، وعن المشي في نعل واحدة، وذلك مما يدل على ضعف رواية رزين هذه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٧٧) قال: حدثنا القاسم بن دينار. قال: حدثنا إسحاق بن منصور السلولي كوفي. قال: حدثنا هريم بن سفيان البجلي الكوفي، عن ليث، عن عبد الرحمن بن القاسم، عن أبيه، فذكره.\n* أخرجه الترمذي (١٧٧٨) قال: حدثنا أحمد بن منيع. قال: حدثنا سفيان بن عيينة، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة، أنها مشت بنعل واحدة.\n* قال الترمذي: وهذا أصح.\n* وقال أيضا: هكذا رواه سفيان الثوري وغير واحد عن عبد الرحمن بن القاسم موقوفا. وهذا أصح.","vol":"10","page":653},{"text":"٨٢٧٩ - (د) عبد الله بن عباس - ﵄ - قال: «مِنَ السُّنَّةِ إذا جَلَسَ الرجلُ: أن يخْلَعَ نعْلَيهِ فلْيَضَعْهُما بجَنْبهِ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٣٨) في اللباس، باب في الانتقال، وفي سنده عبد الله بن هارون، وهو مجهول وباقي رجاله ثقات، وفي الباب عن عبد الله بن السائب قال: رأيت رسول الله ﷺ يصلي يوم الفتح ووضع نعليه عن يساره، أخرجه أبو داود (٦٤٨) في الصلاة، باب الصلاة في النعل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (١١٩٠) . وأبو داود (٤١٣٨) كلاهما (البخاري، وأبوداود) قالا: حدثنا قتيبة بن سعيد، قال:حدثنا صفوان بن عيسى،قال:حدثنا عبد الله بن هارون، عن زياد بن سعد، عن أبي نهيك، فذكره.\nفي تحفة الأشراف (٦٥٧١) «فيضعهما خلفه» .","vol":"10","page":653},{"text":"٨٢٨٠ - (م د) جابر بن عبد الله - ﵄ - قال: قال لنا ⦗٦٥٤⦘ رسولُ الله - ﷺ- في غزوة غزوناها: «استكثروا من النِّعال، فإنَّ الرجل لا يزال راكبًا ما انتعل» أخرجه مسلم.\nوفي رواية أبي داود قال: «كُنَّا مع النبيِّ - ﷺ- في سَفَر، فقال ...» وذكر الحديث (١) .\n_________\n(١) رواه مسلم رقم (٢٠٩٦) في اللباس، باب استحباب لبس النعال وما في معناها، وأبو داود رقم (٤١٣٣) في اللباس، باب في الانتعال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٣٧) قال: حدثنا حسن. وفي (٣/٣٦٠) قال: حدثنا قتيبة. وعبد بن حميد (١٠٥٦) قال: حدثنا الحسن بن موسى. كلاهما (حسن، وقتيبة) قالا: حدثنا ابن لهيعة.\n٢- وأخرجه مسلم (٦/١٥٣) قال: حدثنا سلمة بن شبيب. والنسائي في الكبرى «تحفة الأشراف» (٢٩٤٨) عن محمد بن معدان بن عيسى الحراني.\nكلاهما - ابن شبيب، وابن معدان - عن الحسن بن أعين، عن معقل.\n٣- وأخرجه أبو داود (٤١٣٣) قال: حدثنا محمد بن الصباح البزاز، قال: حدثنا ابن أبي الزناد، عن موسى بن عقبة.\nثلاثتهم - ابن لهيعة، ومعقل، وموسى بن عقبة - عن أبي الزبير، فذكره.","vol":"10","page":653},{"text":"٨٢٨١ - (س) عبد الله بن عمر - ﵄ - قال: «رأيتُ رسولَ الله - ﷺ- يَلْبِسُ النِّعال السِّبْتِيَّةَ - وهي التي ليس عليها شَعْر - ويتوضأ وأنا أُحِبُّ أن أَلْبَسَهُما» .\nوفي رواية: قال عُبيد بن جريج: قلت لابن عمر: «رأيتُكَ تَلْبَسُ هذه النعال السِّبتيَّةَ وتتوضأ فيها؟ قال: رأيتُ رسولَ الله - ﷺ- يلبسها ويتوضأ فيها» وفي أخرى قال: «كان رسول الله - ﷺ- يلبس النعال السِّبتية، ويصفِّر لحيته بالوَرْس والزعفران، وكان ابن عمر يفعل ذلك» أخرج النسائي الثانية والثالثة (١)، والأولى ذكرها رزين (٢) .\n⦗٦٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السِّبتيَّة): جلود البقر مدبوغة بالقَرَظ، سميت سِبتيَّة، لأن شعرها قد سُبِتَ عنها، أي: حُلِقَ، وقيل: لأنها انسبَتَت بالدباغ، أي: لانَتْ.\n_________\n(١) رواه النسائي ١ / ٨٠ في الطهارة، باب الوضوء في النعل، و٨ / ١٨٦ في الزينة، باب تصفير اللحية بالورس والزعفران، وإسناده صحيح.\n(٢) رواه البخاري بأطول من هذا وفيه ذكر الحج ١٠ / ٢٦٠ في اللباس، باب النعال السبتية، ومسلم رقم (١١٨٧) في الحج، باب الإهلال من حيث تنبعث الراحلة، والموطأ ١ / ٣٣٣ في الحج، باب العمل في الإهلال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٢٢٠) والحميدي (٦٥١) قال: حدثنا سفيان قال: حدثنا محمد بن عجلان. وأحمد (٢/١٧) (٤٦٧٢) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٦٦) (٥٣٣٨) قال: قرأت على عبد الرحمن: مالك. (ح) وحدثنا عبد الرزاق، قال: حدثنا مالك. وفي (٢/١١٠) (٥٨٩٤) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. والبخاري (١/٥٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٧/١٩٨) قال: حدثنا عبد الله بن مسلمة عن مالك، ومسلم (٤/٩) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وأبو داود (١٧٧٢) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٣٦٢٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة، عن عبيد الله بن عمر. والترمذي في الشمائل (٧٨) قال: حدثنا إسحاق بن موسى الأنصاري قال: أنبانا معن، قال: أنبأنا مالك. والنسائي (١/٨٠، ٥/٢٣٢) وفي الكبرى (١١٧) قال: أخبرنا محمد بن العلاء قال: حدثنا ابن إدريس، عن عبيد الله ومالك وابن جريج. وفي (٥/١٦٣) قال: أخبرنا محمد بن العلاء قال: أنبأنا ابن إدريس، عن عبيد الله، وابن جريج، وابن إسحاق، ومالك بن أنس. وابن خزيمة (١٩٩) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان، قال: حدثنا محمد بن عجلان.\nخمستهم - مالك، ومحمد بن عجلان، وعبيد الله بن عمر، وابن جريج، وابن إسحاق - عن سعيد بن أبي سعيد المقبري.\n٢- وأخرجه مسلم (٤/٩) قال: حدثني هارون بن سعيد الأيلي. وابن خزيمة (٢٦٩٦) قال: حدثنا أحمد بن عبد الرحمن بن وهب.\nكلاهما - هارون بن سعيد، وأحمد بن عبد الرحمن - عن ابن وهب، قال: حدثني أبو صخر، عن ابن قسيط.\n٣- وأخرجه النسائي (٨/١٨٦) قال: أخبرنا يحيى بن حكيم، قال: حدثنا أبو قتيبة، قال: حدثنا عبد الرحمن بن عبد الله بن دينار، عن زيد بن أسلم.\nثلاثتهم - سعيد بن أبي سعيد المقبري، ويزيد بن قسيط، وزيد بن أسلم - عن عبيد بن جريج، فذكره.\n* في رواية يحيى، عن عبيد الله، قال: حدثني سعيد بن أبي سعيد، عن جريج، أو ابن جريج، ولم ينسبه.\n* في رواية يزيد بن قسيط: عن عبيد بن جريج، قال: «حججت مع» .\nأخرجه أحمد (٢/١١٤) (٥٩٥٠) قال: حدثنا سريج، قال: حدثنا عبد الله. وأبو داود (٤٢١٠) قال: حدثنا عبد الرحيم بن مطرف أبو سفيان، قال: حدثنا عمرو بن محمد، قال: حدثنا ابن أبي روّاد. والنسائي (٨/١٨٦) قال: أخبرنا عبدة بن عبد الرحيم، قال: أنبأنا عمرو بن محمد، قال: أنبأنا ابن أبي رواد.\nكلاهما - عبد الله بن عمر العمري، وعبد العزيز بن أبي رواد - عن نافع فذكره.\n* أخرجه أحمد (٢/٦٠) (٥٢٥١) قال: حدثنا وكيع، قال: حدثنا العمري، عن سعيد المقبري ونافع، أن ابن عمر كان يلبس السبتية، ويتوضأ فيها، وذكر أن النبي -ﷺ- كان يفعله.","vol":"10","page":654},{"text":"٨٢٨٢ - (خ ت د س) أنس بن مالك - ﵁ - قال: «إنَّ نَعْلَيْ رسولِ الله - ﷺ- كان لهما قِبَالانِ» .\nوفي رواية: قال عيسى بن طهمان: «أخرجَ لنا أنس نَعْلَينِ جردَاويْنِ لهما قِبالانِ، فحدَّثني ثابت البُنَانيُّ بعْدُ عن أنس أنهما نعلا رسولِ الله - ﷺ-» أخرجه البخاري وأبو داود، وأخرج الترمذي والنسائي الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِبالان) قِبال النعل: زِمامها، وهو السير الذي يكون بين الإصبع الوسطى والتي تليها. (جرداوان) نعلان جرداوان: لا شعر عليهما.\n_________\n(١) رواه البخاري ١٠ / ٢٦٣ في اللباس، باب قبالان في نعل ومن رأى قبالًا واحدًا واسعًا، وأبو داود رقم (٤١٣٤) في اللباس، باب الانتعال، والترمذي رقم (١٧٧٣) و(١٧٧٤) في اللباس، باب ما جاء في نعل النبي ﷺ، والنسائي ٨ / ٢١٧ في الزينة، باب صفة نعل رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه البخاري (٤/١٠١) قال: حدثني عبد الله بن محمد. والترمذي في الشمائل (٧٧) قال: حدثنا أحمد بن منيع، ويعقوب بن إبراهيم.\nثلاثتهم - عبد الله، وابن منيع، ويعقوب - عن محمد بن عبد الله الأسدي، أبي أحمد الزبيري.\n٢- وأخرجه البخاري (٧/١٩٩) قال: حدثني محمد بن مقاتل، قال: أخبرنا عبد الله بن المبارك.\nكلاهما - الزبيري، وابن المبارك - عن عيسى بن طهمان، فذكره.\nوعن قتادة، قال: حدثنا أنس. «أن نعل النبي -ﷺ- كان لها قبلان» .\n١- أخرجه أحمد (٣/١٢٢ و٢٠٣) وعبد بن حميد (١١٧٧)، وابن ماجة (٣٦١٥) قال: حدثنا ابو بكر بن أبي شيبة.\nثلاثتهم - أحمد، وعبد، وأبو بكر - عن يزيد بن هارون.\n٢- وأخرجه أحمد (٣/٢٤٥) قال: حدثنا عفان.\n٣- وأخرجه أحمد (٣/٢٦٩) قال: حدثنا عفان، وبهز.\n٤- وأخرجه البخاري (٧/١٩٩) قال: حدثنا حجاج بن منهال.\n٥- وأخرجه أبو داود (٤١٣٤) قال: حدثنا مسلم بن إبراهيم.\n٦- وأخرجه الترمذي (١٧٧٢) وفي الشمائل (٧٥) قال: حدثنا محمد بن بشار، قال: حدثنا أبو داود.\n٧- وأخرجه الترمذي (١٧٧٣) قال: حدثنا إسحاق بن منصور. والنسائي (٨/٢١٧) قال: أخبرنا محمد بن معمر.\nكلاهما - إسحاق، وابن معمر - عن حبان بن هلال.\nسبعتهم - يزيد، وعفان، وبهز، وحجاج، ومسلم، وأبو داود،وحبان - عن همام بن يحيى، عن قتادة، فذكره.","vol":"10","page":655},{"text":"٨٢٨٣ - (د) [عبد الله بن عبيد الله] بن أبي مليكة قال: قيل لعائشة - ﵂-: «هل تلبس المرأة النعل؟ فقالت: قد لَعنَ رسولُ الله - ﷺ ⦗٦٥٦⦘ الرَّجُلَةَ مِنَ النساء» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرَّجُلة) الرَّجُلة من النساء: التي تتشبَّه بالرجال في هيئاتهم وأخلاقهم وأفعالهم وأقوالهم.\n_________\n(١) رقم (٤٠٩٩) في اللباس، باب لباس النساء، ورجاله ثقات، إلا أن فيه عنعنة ابن جريج، ولكن يشهد له الحديث الذي بعده، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٢٧٢) وأبو داود (٤٠٩٩) قال: حدثنا محمد بن سليمان لوين، وبعضه قراءة عليه.\nكلاهما - الحميدي، ومحمد بن سليمان لوين - عن سفيان، عن ابن جريج، عن ابن أبي مليكة، فذكره.","vol":"10","page":655},{"text":"٨٢٨٤ - (د) أبو هريرة - ﵁ - قال: «لَعن رسولُ الله - ﷺ- الرجلَ الذي يلبَسُ لِبْسةَ المرأة، والمرأةَ تلبَسُ لِبْسَةَ الرجل» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٩٨) في اللباس، باب لباس النساء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٢٥) قال: حدثنا أبو عامر وأبو سلمة. وأبو داود (٤٠٩٨) قال: حدثنا زهير بن حرب. قال: حدثنا أبو عامر. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٦٧٠) عن عباس بن عبد العظيم العنبري، عن خالد بن مخلد.\nثلاثتهم - أبو عامر العقدي، وأبو سلمة، وخالد بن مخلد - عن سليمان بن بلال، عن سهيل بن أبي صالح، عن أبيه. فذكره.","vol":"10","page":656},{"text":"<span data-type=\"title\" id=toc-1863>[النوع] التاسع: في ترك الزينة</span>\n٨٢٨٥ - (ت) معاذ بن أنس - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ تَرَكَ اللبَاسَ تواضُعًا لله وهو يقدر عليه، دعاه الله يوم القيامة على رؤوس الخلائق، حتى يُخيِّرَهُ مِنْ أيِّ حُلَلِ الإيمانِ شاء يَلْبَسُها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٨٣) في صفة القيامة، باب رقم (٤٠)، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٣٨) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثنا زبان. وفي (٣/٤٣٩) قال: حدثنا أبو عبد الرحمن، قال: حدثنا سعيد، قال: حدثني أبو مرحوم عبد الرحيم بن ميمون. والترمذي (٢٤٨١) قال: حدثنا عباس بن محمد الدوري، قال: حدثنا عبد الله بن يزيد المقرئ، قال: حدثنا سعيد بن أبي أيوب، عن أبي مرحوم عبد الرحيم بن ميمون.\nكلاهما - زبان، وأبو مرحوم - عن سهل بن معاذ بن أنس الجهني، فذكره.","vol":"10","page":656},{"text":"٨٢٨٦ - (ت) ميمونة بنت سعد وكانت خادمًا لرسول الله - ﷺ- أنها سمعتْ رسولَ الله - ﷺ- يقول: «مَثَلُ الرَّافِلَةِ في الزِّينة في غير أهلها، كمثل ظُلْمةِ يوم القيامة لا نورَ لها» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرَّافلة) رَفَلَ فلان يَرْفُلُ في ثوبِه: إذا أطاله، وجرَّه على الأرض.\n_________\n(١) رقم (١١٦٧) في الرضاع، باب رقم (١٣)، وفي سنده موسى بن عبيدة الربذي، وهو ضعيف، وقال الترمذي: وقد رواه عن موسى بن عبيدة ولم يرفعه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٦٧) قال: حدثنا علي بن خشرم. قال: أخبرنا عيسى بن يونس، عن موسى بن عبيدة، عن أيوب بن خالد، فذكره.\n* قال أبو عيسى: هذا حديث لا نعرفه إلا من حديث موسى بن عبيدة، وموسى بن عبيدة يضعف في الحديث من قبل حفظه، وهو صدوق.","vol":"10","page":657},{"text":"٨٢٨٧ - (د) عبد الله بن عمر - ﵄ - يرفعه قال: «مَنْ لَبِسَ ثوبَ شُهْرَة ألبَسه الله إياه يوم القيامة، ثم أُلهبَ (١) فيه النار، ومن تشبَّهَ بقوْم فَهُوَ منهم» .\nوفي أخرى: «منْ لَبِسَ ثوب شُهْرَة ألْبَسُه الله يوم القيامة ثوبًا مثله» وفي رواية: «ثوبَ مذلَّة» (٢) .\nوأخرج في حديث آخر قال: قال رسولُ الله - ﷺ-: «من تشبَّهَ بقوم فهو منهم» أخرج الأولى رزين، والثانية أخرجها أبو داود (٣) .\n⦗٦٥٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثوبَ شُهرة) ثوب الشهرة: هو الذي إذا لبسه الإنسان افتضح به، واشتهر بين الناس، والمراد به: ما ليس من لباس الرجال، ولا يجوز لهم لبسه شرعًا ولا عُرفًا.\n_________\n(١) في نسخ أبي داود المطبوعة: ثم تلهب.\n(٢) الرواية الأولى والثانية رواهما أبو داود، الأولى رقم (٤٠٢٩) و(٤٠٣٠) في اللباس، باب في لبس الشهرة، ورواه أيضًا أحمد في \" المسند \" (٥٦٦٤) و(٦٢٤٥)، وابن ماجة رقم (٣٦٠٦) في اللباس، باب من لبس شهرة من الثياب، وإسناده حسن، حسنه المنذري وغيره، ولأوله شاهد عند ابن ماجة من حديث أبي ذر رقم (٣٦٠٧) .\n(٣) رواه أبو داود رقم (٤٠٣١)، وإسناده حسن، وهو جزء من حديث طويل رواه أحمد في \" المسند \" رقم (٥١١٤) و(٥١١٥) و(٥٦٦٧)، وله شاهد مرسل بإسناد حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٢) (٥٦٦٤) قال: حدثنا هاشم، قال: حدثنا شريك. وفي (٢/١٣٩) (٦٢٤٥) قال: حدثنا حجاج، قال: حدثنا شريك. وأبو داود (٤٠٢٩) قال: حدثنا محمد - يعني ابن عيسى - عن شريك. وابن ماجة (٣٦٠٦) قال: حدثنا محمد بن عبادة ومحمد بن عبد الملك، الواسطيان، قالا: حدثنا يزيد بن هارون، قال: أنبأنا شريك. وفي (٣٦٠٧) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا أبو عوانة. والنسائي في الكبرى (الورقة ١٢٨-أ) قال: أخبرنا عبد الرحمن بن محمد بن سلام الطرسوسي، قال: حدثنا أبو النضر، قال: حدثنا شريك.\nكلاهما - شريك، وأبو عوانة - عن عثمان بن أبي زرعة، عن مهاجر الشامي، فذكره.","vol":"10","page":657},{"text":"<span data-type=\"title\" id=toc-1864>[النوع] العاشر: في التَّزَيُّن</span>\n٨٢٨٨ - (س) أبو الأحوص عن أبيه - ﵁ - قال: «أتيتُ رسولَ الله - ﷺ- وعليَّ ثوبٌ دُون، فقال لي: ألكَ مال؟ قلتُ نعم، قال: من أيِّ المال؟ قلتُ: من كلِّ المال قد أعطاني الله: من الإبل والبقر والغنم، والخيل، والرقيق، قال: فإذا آتاك الله مالًا فلْيُرَ أثَرُ نِعْمَةِ الله عليك وكرامتِه» أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٩٦ في الزينة، باب ذكر ما يستحب من لبس الثياب وما يكره منها، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٧٣، وإسناده صحيح، واللفظ لأحمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٣/٤٧٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٤٧٣) قال: حدثنا وكيع، قال: حدثنا أبي، وإسرائيل. وفي (٣/٤٧٣) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (٤/١٣٧) قال: حدثنا يزيد، قال: أخبرنا شريك بن عبد الله. وفي (٤/١٣٧) قال: حدثنا أسود بن عامر، قال: حدثنا شريك. وفي (٤/١٣٧) قال: حدثنا أبو أحمد، قال: حدثنا سفيان. وأبو داود (٤٠٦٣) قال: حدثنا النفيلي، قال:حدثنا زهير. والترمذي (٢٠٠٦) قال: حدثنا بندار، وأحمد بن منيع، ومحمود بن غيلان، قالوا: حدثنا أبو أحمد الزبيري، عن سفيان. والنسائي (٨/١٨٠) قال: أخبرنا أبو كريب محمد بن العلاء، قال: حدثنا أبو بكر بن عياش. وفي (٨/١٨١) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو نعيم، قال: حدثنا زهير. وفي (٨/١٩٦) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا محمد بن يزيد، قال: حدثنا إسماعيل بن أبي خالد.\nتسعتهم - معمر، وشعبة، والجراح بن مليح والد وكيع، وإسرائيل، وشريك، وسفيان، وزهير، وأبو بكر بن عياش، وإسماعيل بن أبي خالد - عن أبي إسحاق، عن أبي الأحوص، فذكره.","vol":"10","page":658},{"text":"٨٢٨٩ - (ت) عمرو بن شعيب عن أبيه عن جده - ﵁ - قال: «قال رسولُ الله - ﷺ-: إنَّ الله يُحِبُّ أن يُرَى أثرُه نعمته على عبده» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٢٠) في الأدب، باب ما جاء أن الله تعالى يحب أن يرى أثر نعمته على عبده، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٨١٩) حدثنا الحسن بن محمد الزعفراني، حدثنا عفان بن مسلم. حدثنا همام عن قتادة، عن عمرو بن شعيب، عن أبيه عن جدة، فذكره.\nقال أبو عيسى: هذا حديث حسن.","vol":"10","page":658},{"text":"٨٢٩٠ - (ط) محمد بن سيرين - ﵀ - قال: قال عمر بن الخطاب: «إذا وَسّعَ الله عليكم فوَسِّعُوا على أنفسكم، جَمَع رجل عليه ثيابَه» . ⦗٦٥٩⦘ أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩١١ في اللباس، باب ما جاء في لبس الثياب للجمال بها، من حديث مالك عن أيوب بن أبي تميمة عن ابن سيرين قال: قال عمر بن الخطاب، وإسناده منقطع، وقد وصله البخاري ١ / ٤٠١ في الصلاة، باب الصلاة في القميص والسراويل من طريق حماد بن زيد عن أيوب عن محمد بن سيرين عن أبي هريرة ... فذكره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١٧٥٥) مع شرح الزرقاني، عن أيوب بن أبي تميمة، عن ابن سيرين، فذكره.","vol":"10","page":658},{"text":"٨٢٩١ - (د) محمد بن يحيى بن حبان - ﵀ - أنَّ رسولَ الله - ﷺ- قال: «ما على أحدكم إن وَجد - أو ما على أحدكم إن وجدتم - أن يتخذ ثوبين ليوم الجمعة سوى ثَوبَيْ مَهْنتِهِ» .\nوفي رواية عنه عن ابن سلام: «أنه سمعَ رسولَ الله - ﷺ- يقول ذلك على المنبر» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مهْنته) المَهْنَة [بفتح الميم وكسرها]: الخدمة، ومعاناة الأشغال، والماهن: الخادم.\n_________\n(١) رقم (١٠٧٨) في الصلاة، باب اللبس للجمعة، ورواه أيضًا بنحوه ابن ماجة رقم (١٠٩٥) في إقامة الصلاة، باب ما جاء في الزينة يوم الجمعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٧٨) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: أخبرني عمرو، أن يحيى بن سعيد الأنصاري حدثه، أن محمد بن يحيى بن حبان حدثه، فذكره.\n* قال عمرو: وأخبرني ابن أبي حبيب، عن موسى بن سعد، عن ابن حبان، عن ابن سلام، أنه سمع رسول الله -ﷺ- يقول ذلك على المنبر.\n* قال أبو داود: ورواه وهب بن جرير، عن أبيه، عن يحيى بن أيوب، عن يزيد بن أبي حبيب، عن موسى بن سعد، عن يوسف بن عبد الله بن سلام، عن النبي -ﷺ-.\nوفي رواية يوسف بن عبد الله بن سلام.\nأخرجه عبد بن حميد (٤٩٩) . وابن ماجة (١٠٩٥) . كلاهما عن أبي بكر بن أبي شيبة، قال: حدثنا محمد بن عمر، وفي رواية ابن ماجة، قال أبو بكر: حدثنا شيخ لنا، عن عبد الحميد بن جعفر، عن محمد بن يحيى بن حبان، عن يوسف بن عبد الله بن سلام، فذكره.\n* أخرجه أبو داود (١٠٧٨) قال: حدثنا أحمد بن صالح، وابن ماجة (١٠٩٥) قال: حدثنا حرملة بن يحيى.\nكلاهما - أحمد، وحرملة - عن عبد الله بن وهب، عن عمرو بن الحارث، عن يزيد بن أبي حبيب، عن موسى بن سعيد، عن محمد بن يحيى بن حبان، عن عبد الله بن سلام، فذكره. ليس فيه يوسف.\n* وأخرجه أبو داود (١٠٧٨) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني عمرو، أن يحيى بن سعيد الأنصاري، حدثه أن محمد بن يحيى بن حبان حدثه، أن رسول الله -ﷺ- قال فذكره ليس فيه يوسف ولا عبد الله بن سلام.\n* في رواية أحمد بن صالح: موسى بن سعد.","vol":"10","page":659},{"text":"٨٢٩٢ - (ت س) عائشة - ﵂ - قالت: «كان على رسول الله - ﷺ- ثوبانِ قِطْرِيَّانِ، فكان إذا قَعدَ فعرِقَ ثقُلا عليه، فَقَدِمِ بَزٌّ من الشام لفلان اليهوديِّ، فقلت له: يا رسول الله، لو بعثتَ فاشتريْتَ منه ثوبين إلى الميْسَرَةِ، فأرسل إليه، فقال اليهوديُّ: قد علمتُ ما أراد، إنما أراد أن يذهبَ بمالي، أو بدراهمي، فقال رسولُ الله - ﷺ-: كذبَ عدْو الله، قد عَلَمِ أنِّيَ مِن أتقاهم وآداهم للأمانة» . ⦗٦٦٠⦘ أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (١٢١٣) في البيوع، باب ما جاء في الرخصة في الشراء إلى أجل، والنسائي ٧ / ٢٩٤ في البيوع، باب البيع إلى أجل معلوم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٤٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والترمذي (١٢١٣) قال: حدثنا أبو حفص عمرو بن علي قال: أخبرنا يزيد بن زريع. والنسائي (٧/٢٩٤) قال: أخبرنا عمرو بن علي قال: حدثنا يزيد بن زريع.\nكلاهما - شعبة، ويزيد بن زريع - عن عمارة بن أبي حفصة قال: أنبأنا عكرمة، فذكره.","vol":"10","page":659},{"text":"٨٢٩٣ - (ط) جابر بن عبد الله - ﵄ - قال: «خرجنا مع رسول الله - ﷺ- في غزْوَةِ بني أنْمار، قال: فبينما أنا تحت شجرة، إذا رسولُ الله - ﷺ-، فقلتُ: يا رسولَ الله، هلُمَّ إلى الظِّلِّ، فأتى وسلّم ونزل، فالتَمَسْتُ شيئًا، فوجدتُ في غِرارةٍ جِرْوَ قِثَّاء، فقرَّبتُه إلى رسول الله - ﷺ-، فقال: مِن أيْن لكم هذا؟ قلت: خرجنا به من المدينة، قال جابر: وعندنا صاحب لَنا يخْرُجُ يرْعَى ظَهْرًا لنا، وعليه بُرْدانِ قد أخْلَقا، فنظر إليه رسول الله - ﷺ-، فقال: أما له ثوبان غير هذين؟ قلت: بلى، له ثوبان في العَيْبَةِ كسَوتُهُ إياهما، قال: فادُعهُ فليلْبَسْهُما، [قال]: فلمَّا ولَّى، قال رسول الله - ﷺ-: مالَهُ؟ ضربَ الله عنُقَهُ، أليْس هذا خيرًا؟ فسمعه الرجل، فقال: في سبيل الله يا رسول الله، فقال رسول الله: في سبيل الله، فَقُتِلَ الرجل في سبيل الله» أخرجه الموطأ.\nوالذي جاء في رواية يحيى بن يحيى (١) قال: «خرجنا مع رسولِ اللهِ - ﷺ- في غزوَةِ بني أنمار، قال جابر: فبينا أنا نازل تحت شجرة، إذا رسولُ الله - ﷺ-، قال: فقلتُ: يا رسولَ الله، هلُمَّ إلى الظل، قال: فنزل رسول الله - ﷺ ⦗٦٦١⦘ فقُمْتُ إلى غِرارةٍ لنا، فالتمست فيها، فوجدتُ جِرْوَ قِثَّاء، فكسرته، ثم قرَّبته إلى رسولِ الله - ﷺ-، فقال: من أين لكم هذا؟ فقلت: يا رسولَ الله خرجنا به من المدينة، قال جابر: وعندنا صاحب لنا نجهِّزه يذهب يرعى ظَهرنا، قال: فجَهَّزْتُه، ثم أدبر يذهب في الظَّهر وعليه بُرْدان له قد خَلَقَا، قال: فنظر رسولُ الله - ﷺ-، فقال: أما له ثوبان غير هذين؟ فقلت: بلى يا رسول الله، له ثوبان في العَيْبَةِ، كَسوته إياهما، قال: فادْعُهُ، فَمُرْهُ فَلْيَلْبَسهُما، قال: فدعوته، فلبسهما، ثم ولَّى يذهب، قال: فقال رسولُ الله - ﷺ-: ما له؟ ضرَبَ الله عُنُقَهُ، أليس هذا خيرًا [له]؟ قال: فسمعه الرجل فقال: يا رسول الله في سبيل الله، فقال رسولُ الله - ﷺ-: في سبيل الله، قال: فَقتِلَ الرجلُ في سبيل الله» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جِرْوَ قثاء) جرو القثاء: صِغاره.\n_________\n(١) هو الليثي أحد رواة الموطأ.\n(٢) رواه مالك في الموطأ ٢ / ٩١٠ و٩١١ في اللباس، باب ما جاء في لبس الثياب للجمال من حديث زيد بن أسلم عن جابر، وإسناده منقطع، لأن رواية زيد عن جابر مرسلة، وقد وصله الحاكم ٤ / ١٨٣ من حديث زيد بن أسلم عن عطاء بن يسار عن جابر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٥٦٨) عن زيد بن أسلم، فذكره.","vol":"10","page":660},{"text":"٨٢٩٤ - () عبد الله بن عمر - ﵄ - قال: «نهى رسولُ الله - ﷺ- عن هاتين اللِّبْستين: المرتفعة، والدُّونِ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين.","vol":"10","page":661},{"text":"<span data-type=\"title\" id=toc-1865>الفصل الثاني: في أنواع اللباس</span>، وفيه خمسة أنواع\n<span data-type=\"title\" id=toc-1866>[النوع] الأول: في القميص والسَّراويل</span>\n٨٢٩٥ - (د ت) أم سلمة - ﵂ - قالت: «كان أحبَّ الثياب إلى رسولِ الله - ﷺ- القميصُ» .\nوفي أخرى: «لم يكن ثوب أحبَّ إلى رسول الله - ﷺ- من القميص» أخرجه أبو داود، وأخرج الترمذي الأولى (١) .\n_________\n(١) رواه أبو داود رقم (٤٠٢٥) في اللباس، باب ما جاء في القميص، والترمذي رقم (١٧٦٢) و(١٧٦٣) و(١٧٦٤) في اللباس، باب ما جاء في القمص، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣١٧) وأبو داود (٤٠٢٦) قال: حدثنا زياد بن أيوب. وابن ماجة (٣٥٧٥) قال: حدثنا يعقوب بن إبراهيم الدورقي. والترمذي (١٧٦٣) قال: حدثنا زياد بن أيوب البغدادي.\nثلاثتهم - أحمد بن حنبل، وزياد بن أيوب، ويعقوب بن إبراهيم - عن أبي تميلة يحيى بن واضح، عن عبد المؤمن بن خالد، عن عبد الله بن بريدة، عن أمه، فذكرته.\n* وأخرجه عبد بن حميد (١٥٤٠) قال: أخبرنا زيد بن الحباب العكلي. وأبو داود (٤٠٢٥) قال: حدثنا إبراهيم بن موسى. قال: حدثنا الفضل بن موسى. والترمذي (١٧٦٢) قال: حدثنا محمد بن حميد الرازي. قال: حدثنا أبو تميلة والفضل بن موسى وزيد بن حباب. وفي (١٧٦٤) قال: حدثنا علي بن حجر. قال: أخبرنا الفضل بن موسى. والنسائي في الكبرى تحفة الأشراف (١٣/١٨١٦٩) عن علي بن حجر، عن الفضل بن موسى.\nثلاثتهم - زيد بن الحباب، والفضل بن موسى، وأبو تميلة- عن عبد المؤمن بن خالد الحنفي، عن عبد الله بن بريدة، عن أم سلمة فذكره ليس فيه عن أمه.","vol":"10","page":662},{"text":"٨٢٩٦ - (ت د س) سويد بن قيس - ﵁ - قال: «جَلَبْتُ أنا ومَخْرَمَةُ (١) العبديُّ بَزًَّا مِن هَجَر، فأتينا به مكة، فجاءنا رسولُ الله - ﷺ-، فساوَمَنا سَرَاويلَ فبِعْنا منه، فوزن ثمنه، وقال للذي يزِنُ: زِنْ، وأرْجِح» .\nوفي رواية: «ولنا رجل يَزِنُ بالأجر، فقال له: زِنْ، وأَرْجِح» . أخرجه أبو داود والترمذي والنسائي (٢) .\n_________\n(١) وفي نسخ أبي داود والترمذي والنسائي المطبوعة: مخرفة، بالفاء، وهو أصوب.\n(٢) رواه أبو داود رقم (٣٣٣٦) في البيوع، باب الرجحان في الوزن والوزن بالأجر، والترمذي رقم (١٣٠٥) في البيوع، باب ما جاء في الرجحان في الوزن، والنسائي ٧ / ٢٨٤ في البيوع، باب الرجحان في الوزن من حديث سفيان عن سماك بن حرب قال: حدثني سويد بن قيس ... الحديث، وقال الترمذي: هذا حديث صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٥٢) قال: حدثنا وكيع. والدارمي (٢٥٨٨) قال: أخبرنا محمد بن يوسف. وأبو داود (٣٣٣٦) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. وابن ماجة (٢٢٢٠) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، ومحمد بن إسماعيل، قالوا: حدثنا وكيع. وفي (٣٥٧٩) قال: حدثنا أبو بكر بن أبي شيبة، وعلي بن محمد، قالا: حدثنا وكيع. (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى، وعبد الرحمن. والترمذي (١٣٠٥) قال: حدثنا هناد، ومحمود بن غيلان، قالا: حدثنا وكيع، والنسائي (٧/٢٨٤) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا عبد الرحمن.\nخمستهم - وكيع. ومحمد بن يوسف، ومعاذ بن معاذ، ويحيى، وعبد الرحمن - عن سفيان، عن سماك بن حرب، فذكره.","vol":"10","page":662},{"text":"٨٢٩٧ - (د س) أبو صفوان بن عميرة - ﵁ - قال: «أتيتُ رسولَ الله - ﷺ-[بمكَة]، قبل أن يُهاجر ...» بهذا الحديث ولم يذكر «يَزِنُ بأجر» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣٣٣٧) في البيوع، باب في الرجحان في الوزن، والنسائي ٧ / ٢٨٤ في البيوع، باب الرجحان في الوزن من حديث شعبة عن سماك بن حرب عن أبي صفوان، قال أبو داود: والقول قول سفيان، وقال النسائي: حديث سفيان أشبه بالصواب - يعني - الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٥٢) قال: حدثنا حجاج. وأخرجه أحمد أيضا قال: حدثنا يزيد بن هارون. وأبو داود (٣٣٣٧) قال: حدثنا حفص بن عمر، ومسلم بن إبراهيم. وابن ماجة (٢٢٢١) قال: حدثنا محمد بن بشار ومحمد بن الوليد، قالا: حدثنا محمد بن جعفر. والنسائي (٧/٢٨٤) وفي الكبرى (الورقة ١٢٩) قال: أخبرنا محمد بن المثنى ومحمد بن بشار، عن محمد. وفي الكبرى (الورقة ١٢٩) قال: أخبرنا محمود بن غيلان. قال: حدثنا أبو داود. (ح) وأخبرنا إبراهيم بن يعقوب. قال: حدثني سهل بن حماد أبو عتاب الدلال.\nسبعتهم - حجاج، ويزيد، وحفص، ومسلم، وابن جعفر، وأبو داود الطيالسي، وسهل - عن شعبة، عن سماك بن حرب، فذكره.","vol":"10","page":663},{"text":"<span data-type=\"title\" id=toc-1867>[النوع] الثاني: في القَبَاء</span>\n٨٢٩٨ - (خ م ت د س) المسور بن مخرمة - ﵁ - قال: «قَسَمَ رسولُ الله - ﷺ- أقبِيَة، فلم يُعْطِ مَخْرَمةَ منها شيئًا، فقال مخرمةُ: يا بُنيَّ انطلِقْ بنا إلى رسولِ الله - ﷺ-، فانطلقتُ معه، فقال: ادخل، فادْعُهُ لي، قال: فدعوته له، فخرج وعليه قَبَاء منها، فقال: خبأنا هذا لك، قال: فنظر إليه، فقال: رَضي مَخرمةُ» .\nوفي رواية: قال: «قدِمتْ على النبيِّ - ﷺ- أقبية، فقال أبي مخرمةُ: انطلقْ بنا إليه، عَسى أن يعطينا منها شيئًا، فقام أبي على الباب، فتكلم فَعَرَف النبيُّ - ﷺ- صوته، فخرج النبي - ﷺ- ومعه قَبَاء، وهو يريه محاسِنه، ويقول: خبَأْت هذا لك، [خبأتُ هذا لك]» .\nوفي رواية قال: «يا بُنيَّ، ادعُ لي النبيَّ - ﷺ-، فأعظمت ذلك، وقلت: أدعو لك رسولَ الله - ﷺ-؟ فقال: يا بُنيَّ، إنه ليس بجبَّار، فدعوتُه، ⦗٦٦٤⦘ فخرج وعليه قَبَاءٌ من ديباج مزرّر بالذهب، فقال: يا مخرمةَ، هذا خَبَأْناه لك» .\nأخرجه البخاري ومسلم، وأخرج الترمذي وأبو داود والنسائي الرواية الأولى (١)، والثالثة ذكرها رزين (٢) .\n_________\n(١) رواه البخاري ٦ / ١٥٩ في الجهاد، باب قسمة الإمام ما يقدم عليه ويخبأ لمن لم يحضره أو غاب عنه، وفي اللباس، باب القباء وفروج حرير وهو القباء، ومسلم رقم (١٠٥٨) في الزكاة باب إعطاء من سأل بفحش وغلظة، وأبو داود رقم (٤٠٢٨) في اللباس، باب ما جاء في الأقبية، والترمذي رقم (٢٨١٩) في الأدب، باب رقم (٥٣)، والنسائي ٨ / ٢٠٥ في الزينة، باب لبس الأقبية.\n(٢) رواها البخاري تعليقًا ١٠ / ٢٦٥ في اللباس، باب المزرر بالذهب، وقال الحافظ في \" الفتح \": وصله أحمد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٣٢٨) قال: حدثنا هاشم. والبخاري (٣/٢٠٩و٧/١٨٦) قال: حدثنا قتيبة بن سعيد. ومسلم (٣/١٠٣) قال: حدثنا قتيبة بن سعيد. وأبو داود (٤٠٢٨) قال: حدثنا قتيبة بن سعيد ويزيد بن خالد بن موهب. والترمذي (٢٨١٨) قال: حدثنا قتيبة. والنسائي (٨/٢٠٥) قال: أخبرنا قتيبة بن سعيد.\nثلاثتهم - هاشم، وقتيبة، ويزيد بن خالد - عن الليث بن سعد.\n٢- وأخرجه البخاري (٣/٢٢٦) . ومسلم (٣/١٠٤) كلاهما عن أبي خطاب زياد بن يحيى الحساني، قال: حدثنا حاتم بن وردان، قال: حدثنا أيوب السختياني.\nكلاهما - الليث، وأيوب - عن عبد الله بن عبيد الله بن أبي مليكة، فذكره.\n* أخرجه البخاري (٤/١٠٥ و٨/٣٨) قال: حدثنا عبد الله بن عبد الوهاب، قال: حدثنا حماد بن زيد. وفي (٨/٣٨) قال: حدثنا عبد الله بن عبد الوهاب، قال: أخبرنا ابن علية.\nكلاهما - حماد بن زيد، وابن علية - عن أيوب، عن عبد الله بن أبي مليكة أن النبي -ﷺ- فذكره مرسلا.","vol":"10","page":663},{"text":"٨٢٩٩ - (خ) ابن أبي مليكة قال: «أُهدِيَ لرسول الله - ﷺ- أقْبيَة من ديباج مَزَرَّرَة بذهب، فقسمها في أصحابه، وعزل منها واحدةً لِمخْرَمَةَ، قال: خبأت هذا لك، فجاءه فخرج إليه رسولُ الله - ﷺ- لابِسه يُرِيه محاسنَهُ وكان في خُلُقه شيء» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري ١٠ / ٤٣٨ في الأدب، باب المداراة مع الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٦١٣٢) قال: حدثنا عبد الله بن عبد الوهاب: قال: أخبرنا ابن علية، قال: أخبرنا أيوب عن عبد الله بن أبي مليكة. فذكره. ورواه حماد بن زيد عن أيوب. وقال:حاتم بن وردان: حدثنا أيوب عن ابن أبي مليكة عن المسور، فذكره.","vol":"10","page":664},{"text":"<span data-type=\"title\" id=toc-1868>[النوع] الثالث: في الحبرة</span>\n٨٣٠٠ - (خ م ت د س) أنس بن مالك - ﵁ - قال: ⦗٦٦٥⦘ «كان أحبَّ ما لرسول الله - ﷺ- أن يلبَسه الحِبَرَةُ» أخرجه البخاري ومسلم والترمذي والنسائي.\nوفي رواية أبي داود: قال قتادة: قلنا لأنس: أيُّ اللباس كان أحبَّ - أو أعجبَ - إلى رسولِ الله - ﷺ- قال: «الحِبَرَةُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحِبَرَة): واحدة الحِبَر، وهي البرود الموشَّاة المنقوشة.\n_________\n(١) رواه البخاري ١٠ / ٢٣٤ في اللباس، باب البرود والحبر والشملة، ومسلم رقم (٢٠٧٩) في اللباس، باب فضل لباس ثياب الحبرة، وأبو داود رقم (٤٠٦٠) في اللباس، باب في لبس الحبرة، والترمذي رقم (١٧٨٨) في اللباس، باب رقم (٤٥)، والنسائي ٨ / ٢٩٣ في الزينة، باب لبس الحبرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٣٤) قال: حدثنا بهز، وعفان. وفي (٣/٢٥١) قال: حدثنا عفان. وفي (٣/١٨٤) قال: حدثنا وكيع. والبخاري (٧/١٨٩) قال: حدثنا عمرو بن عاصم. ومسلم (٦/١٤٤) وأبو داود (٤٠٦٠) قالا: حدثنا هداب بن خالد.\nخمستهم - بهز، وعفان، ووكيع، وعمرو، وهداب - عن همام بن يحيى.\n٢- وأخرجه أحمد (٣/٢٩١) قال: حدثنا علي بن عبد الله. والبخاري (٧/١٨٩) قال: حدثني عبد الله بن أبي الأسود. ومسلم (٦/١٤٤) قال: حدثنا محمد بن المثنى. والترمذي (١٧٨٧) وفي الشمائل (٦٢) قال: حدثنا محمد بن بشار. والنسائي (٨/٢٠٣) قال: أخبرنا عبد الله بن سعيد.\nخمستهم - علي، وابن أبي الأسود، وابن المثنى، وابن بشار، وعبد الله بن سعيد - عن معاذ بن هشام الدستوائي، قال: حدثني أبي.\nكلاهما - همام، وهشام - عن قتادة، فذكره.","vol":"10","page":664},{"text":"٨٣٠١ - (د) أبو زميل [سماك بن الوليد اليماني] قال: حدَّثني ابن عباس - ﵁ - قال: «لمّا خرجتِ الحروريَّةُ أتيتُ عَلِيًا، فقال: ائتِ هؤلاء القومِ، فَلَبِستُ أحسنَ ما يكون من حُلَلِ اليمن، [قال أبو زميل]: وكان ابنُ عباس رُجلًا جميلًا جهيرًا، قال ابن عباس: فلقيتُهم، فقالوا: مرحبًا بكَ يا أبا عباس، ما هذه الحُلَّة؟ قلتُ: ما تعيبون عليَّ؟ لقد رأيتُ على رسولِ الله - ﷺ- أحسنَ ما يكون من الحُلَل» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جهيرًا) رجل جَهير: إذا كان عالي الصوت، ورجل جَهير: إذا كان ⦗٦٦٦⦘ ذا هيئة ومنظر جميل، ورُواء في العين والنفس، والمراد في الحديث: الثاني، يجوز أن يكون أراد الأول.\n_________\n(١) رقم (٤٠٣٧) في اللباس، باب لباس الغليظ، وإسناده حسن، ورواه الحاكم ٤ / ١٨٢ وصححه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٣٧) قال: حدثنا إبراهيم بن خالد أبو ثور الكلبي، قال: حدثنا عمر بن يونس بن القاسم اليمامي، قال: حدثنا عكرمة بن عمار، قال: حدثنا أبو زميل، فذكره.","vol":"10","page":665},{"text":"<span data-type=\"title\" id=toc-1869>[النوع] الرابع: في الدِّرْع</span>\n٨٣٠٢ - (خ) عبد الواحد بن أيمن - عن أبيه - ﵁ - قال: «دخلْتُ على عائشةَ وعليها دِرْع قِطْرِي، ثَمَنُ خمسة دراهم، فقالت: ارفع بصرك إلى جاريتي أنظر إليها، فإنها تُزْهَى أن تلبْسَهُ في البيت، وقد كان لي منها دِرْع على عهد رسول الله - ﷺ-، فما كانت امرأة تُقيِّنُ بالمدينة إلا أتت إليّ تستعيره» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قِطريٌّ) البرود القطرية: نوع من البرود، وقال الأزهري: قال شمر: هي خُمُر لها أعلام فيها بعض الخشونة، قال: وقال غيره: هي حلل جياد تحمل من قبل البحرين، وقال الأزهري: في البحرين قرية تسمى: قَطَرًا، قال: وأحسب أن الثياب القطرية نسبت إليها، فقالوا: قِطري، فكسروا القاف وخفَّفوا.\n(تُزَهى) زُهيَ الرجل: فهو مزهوٌّ: إذا تكبَّر، وللعرب كلمات ⦗٦٦٧⦘ لا ينطقون بها إلا على سبيل المفعول به، وإن كان بمعنى الفاعل، مثل قولهم: زُهِي الرجل، وعُني بالأمر، ونُتِجت الناقةُ، وقد جاء فيه لغة أخرى حكاها ابن دريد: زها يزهو زَهْوًا: إذا تكبَّر.\n(تُقيَّن): تُزيَّن، والمراد به: تزينها لزفافها، ومنه القينة: الماشطة.\n_________\n(١) ٥ / ١٧٨ في الهبة، باب الاستعارة للعروس عند البناء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢٦٢٨) قال: حدثنا أبو النعيم، حدثنا عبد الواحد بن أيمن قال: حدثني أبي. فذكره.","vol":"10","page":666},{"text":"<span data-type=\"title\" id=toc-1870>[النوع] الخامس: في الجُبَّة</span>\n٨٣٠٣ - (ت) المغيرة بن شعبة - ﵁ - قال: «وضأتُ رسولَ الله - ﷺ- وعليه جُبَّة من صُوف شامية ضيقةُ الكُمَّيْنِ» .\nوفي رواية: «أن النبيَّ - ﷺ- لبسُ جُبَّة رُوميَّة ضيِّقةَ الكمَّين» (١) .\nوفي أخرى قال: «أهدى دِحْيةُ الكلبي لرسولِ الله - ﷺ- خُفَّين، فلبسهما - زاد في رواية: وجبة، فلبسهما حتى تخرَّقا - لا يدري رسولُ الله - ﷺ- أذَكيٌّ هُما، أم لا؟» أخرجه الترمذي (٢) إلا الأولى، فإن رزينًا ذكرها، وهذا طرف من حديث طويل يتضمَّن المسح على الخفين، وهو مذكور في «كتاب الطهارة» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أذَكيٌّ) الذَّكيُّ: الذبيح، والتذكية: الذبح.\n_________\n(١) رواه الترمذي رقم (١٧٦٨) في اللباس، باب ما جاء في لبس الجبة والخفين، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n(٢) رقم (١٧٦٩)، وقال: هذا حديث حسن غريب، وهو كما قال.\n(٣) تقدم برقم (٥٢٦٩) ج ٧ / ص ٢٢٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٦٩) وفي الشمائل (٧٤) قال: حدثنا قتيبة، قال: حدثنا ابن أبي زائدة، عن الحسن بن عياش، عن أبي إسحاق - هو الشيباني - عن الشعبي، فذكره.","vol":"10","page":667},{"text":"<span data-type=\"title\" id=toc-1871>الفصل الثالث: في ألوان الثياب</span>\n<span data-type=\"title\" id=toc-1872>الأبيض</span>\n٨٣٠٤ - (ت د) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «البَسوا من ثيابكم البياض، فإنها من خير ثيابكم، وكفِّنوا فيها موتاكم» أخرجه الترمذي.\nوزاد أبو داود: «وإنَّ خير أكحالكم الإثمد، يجلو البصر، ويُنْبِتُ الشَّعْر» .\nوقد أخرج الترمذي أيضًا هذه الزيادة مفردة (١)، وهي مذكورة في «كتاب الطب» من حرف الطاء.\n_________\n(١) رواه الترمذي رقم (٩٩٤) في الجنائز، باب ما يستحب من الأكفان، وأبو داود رقم (٣٨٧٨) في الطب، باب الأمر بالكحل، وإسناده صحيح، ورواه أيضًا ابن حبان رقم (١٤٣٩) موارد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٢٠) قال: حدثنا سفيان بن عيينة. وأحمد (١/٢٣١) (٢٠٤٧) قال: حدثنا يعلى بن عبيد، قال: حدثنا سفيان الثوري.\nوفي (١/٢٤٧) (٢٢١٩) قال: حدثنا علي. وفي (١/٢٧٤) و(٢٤٧٩) قال: حدثنا أبو أحمد، قال: حدثنا سفيان الثوري. وفي (١/٣٢٨) (٣٠٣٦) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (١/٣٥٥) (٣٣٤٢) قال: حدثنا وكيع، قال: حدثنا المسعودي. وفي (١/٣٦٣) (٣٤٢٦) قال: حدثنا أبو كامل، قال: حدثنا زهير. (ح) وعبد الرزاق، قال: أخبرنا سفيان. وأبو داود (٣٨٧٨) (٤٠٦١) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وابن ماجة (١٤٧٢) (٣٥٦٦) قال: حدثنا محمد بن الصباح، قال: أنبأنا عبد الله بن رجاء المكي. وفي (٣٤٩٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم، عن سفيان الثوري. والترمذي (٩٩٤)، وفي الشمائل (٥٢و٦٧) قال: حدثنا قتيبة ابن سعيد، قال: حدثنا بشر بن المفضل. والنسائي (٨/١٤٩) قال: أخبرنا قتيبة، قال: حدثنا داود. وهو ابن عبد الرحمن العطار.\nتسعتهم - سفيان بن عيينة، وسفيان الثوري، وعلي بن عاصم، ووهيب، والمسعودي، وزهير، وعبد الله بن رجاء، وبشر بن المفضل، وداود العطار - عن عبد الله بن عثمان بن خثيم، عن سعيد بن جبير، فذكره.\n* الروايات جاءت مطولة ومختصرة.","vol":"10","page":668},{"text":"٨٣٠٥ - (ت س) سمرة بن جندب - ﵁ - قال: قال رسولُ الله - ﷺ-: «البَسوا من ثيابكم البياض، فإنها أطهرُ وأطيبُ، وكفِّنوا فيها موتاكم» أخرجه الترمذي والنسائي.\nوللنسائي في أخرى قال: قال رسول الله - ﷺ-: «عليكم بالبياض من الثياب، فليلبَسْها أحياؤكم وكفِّنوا فيها موتاكم، فإنَّها من خيرِ ثيابكم» (١) .\n_________\n(١) رواه الترمذي رقم (٢٨١١) في الأدب، باب ما جاء في لبس البياض، والنسائي ٨ / ٢٠٥ في الزينة، باب الأمر بلبس البيض من الثياب، وقال الترمذي: هذا حديث حسن صحيح، ورواه الحاكم ٤ / ١٨٥ وصححه ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٠) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. (ح) وروح، قال: حدثنا سعيد بن أبي عروبة. والنسائي (٤/٣٤ و٨/٢٠٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى بن سعيد، قال: سمعت سعيد بن أبي عروبة.\nكلاهما - معمر، وسعيد بن أبي عروبة - عن أيوب، عن أبي قلابة، عن أبي المهلب، فذكره.\n* قال يحيى: لم أكتبه قلت -القائل عمرو بن علي-: لم؟ قال: استغنيت بحديث ميمون بن أبي شبيب، عن سمرة.\n* أخرجه أحمد (٥/١٠) قال: حدثنا علي بن عاصم، عن خالد الحذاء. وفي (٥/١٢) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي (٥/٢١) قال: حدثنا عفان، قال: حدثنا حماد بن زيد، قال: حدثنا أيوب. (ح) قال أحمد: وذكر - يعني عفان- عن وهيب، عن أيوب. والنسائي (٨/٢٠٥) قال: أخبرنا قتيبة. قال: حدثنا حماد، عن أيوب. وفي الكبرى «تحفة الأشراف» (٤٦٢٦) عن علي بن حجر، عن إسماعيل بن علية، وعبيد الله بن عمرو الرقي، عن أيوب.\nكلاهما - خالد الحذاء، وأيوب - عن أبي قلابة، عن سمرة، فذكره. ليس فيه أبو المهلب.","vol":"10","page":668},{"text":"٨٣٠٦ - (ط) مالك بن أنس بلغه أن عمر بن الخطاب - ﵁ - قال: «إني لأُحِبُّ أن أنظُرَ إلى القارئ أَبيضَ الثياب» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩١١ بلاغًا في اللباس، باب ما جاء في لبس الثياب للجمال بها، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٧٥٤) بلاغا، فذكره.","vol":"10","page":669},{"text":"<span data-type=\"title\" id=toc-1873>الأحمر</span>\n٨٣٠٧ - (د) هلال بن عامر - عن أبيه - ﵄ - قال: «رأيتُ رسولَ الله - ﷺ- بمنى يخطبُ على بَغْلَة وعليه بُرْد أحمرُ، وعليّ - ﵁- أمامَهُ يُعَبِّر عنه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٧٣) في اللباس، باب في الرخصة في الحمرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٧٧) وأبو داود (٤٠٧٣) قال: حدثنا مسدد.\nكلاهما - أحمد، ومسدد - قالا: حدثنا أبو معاوية، قال: حدثنا هلال بن عامر المزني، فذكره.\nأخرجه أحمد (٣/٤٧٧) قال: حدثنا محمد بن عبيد، قال: حدثنا شيخ من بني فزارة، عن هلال بن عامر المزني، عن أبيه، فذكره.","vol":"10","page":669},{"text":"٨٣٠٨ - (ت) جابر بن سمرة - ﵁ - قال: «رأيتُ رسول الله - ﷺ- في ليلةٍ إضحيان، فجعلتُ أنظر إلى رسول الله - ﷺ- وإلى القمر، وعليه حُلَّةٌ حمراءُ، فإذا هو عندي أحسنُ من القمر» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إضحيان) يقال: ليلةٌ إضحيان، وإضحيانة، أي: مضيئة مقمرة.\n_________\n(١) رقم (٢٨١٢) في الأدب، باب ما جاء في الرخصة في لبس الحمرة للرجال، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال، ورواه الحاكم ١ / ١٨٧ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٥٨) قال: حدثنا محمد بن سعيد، قال: أخبرنا عبد الرحمن بن محمد. والترمذي (٢٨١١) وفي الشمائل (١٠) والنسائي في الكبرى تحفة الأشراف (٢٢٠٨) .\nكلاهما - الترمذي، والنسائي - عن هناد بن السري، قال: حدثنا عبثر بن القاسم.\nكلاهما - عبد الرحمن، وعبثر - عن أشعث بن سوار، عن أبي إسحاق، فذكره.","vol":"10","page":669},{"text":"٨٣٠٩ - (خ م د ت س) البراء بن عازب - ﵁ - قال: «كان رسول الله - ﷺ- مرْبوعًا، وقد رأيتُه في حُلَّة حمراءَ، ما رأيتُ شيئًا قطُّ أحسنَ منه» أخرجه الجماعة إلا الموطأ (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٥٨ في اللباس، باب الثوب الأحمر، وفي الأنبياء، باب صفة النبي ⦗٦٧٠⦘ ﷺ، ومسلم رقم (٢٣٣٧) في الفضائل، باب في صفة النبي ﷺ، وأبو داود رقم (٤٠٧٢) في اللباس، باب في الرخصة في الحمرة، والترمذي رقم (١٧٢٤) في اللباس، باب ما جاء في الرخصة في الثوب الأحمر للرجال، والنسائي ٨ / ٢٠٣ في الزينة، باب لبس الحلل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢٨١) قال: حدثنا محمد بن جعفر. والبخاري (٤/٢٢٨) قال: حدثنا حفص بن عمر. وفي (٧/١٩٧) قال: حدثنا أبو الوليد. ومسلم (٧/٨٣) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. وأبو داود (٤٠٧٢ و٤١٨٤) قال: حدثنا حفص بن عمر. والترمذي في الشمائل (٣) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. وفي (٢٦) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو قطن. والنسائي (٨/١٨٣) قال: أخبرنا علي بن الحسين، عن أمية ابن خالد. وفي (٨/٢٠٣) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا هشيم.\nستتهم - ابن جعفر، وحفص، وأبو الوليد، وأبو قطن، وأمية، وهشيم - عن شعبة.\n٢- وأخرجه أحمد (٤/٢٩٠و ٣٠٠) ومسلم (٧/٨٣) قال: حدثنا عمرو الناقد، وأبو كريب. وأبو داود (٤١٨٣) قال: حدثنا عبد الله بن مسلمة، ومحمد بن سليمان الأنباري. والترمذي (١٧٢٤و٣٦٣٥) وفي الشمائل (٤) قال: حدثنا محمود بن غيلان. والنسائي (٨/١٨٣) قال: أخبرنا حاجب بن سليمان.\nسبعتهم - أحمد، وعمرو، وأبو كريب، وابن مسلمة، والأنباري، ومحمود، وحاجب - عن وكيع، قال: حدثنا سفيان الثوري.\n٣- وأخرجه أحمد (٤/٢٩٥) قال: حدثنا أسود بن عامر، ويحيى بن أبي بكير. والبخاري (٧/٢٠٧) قال: حدثنا مالك بن إسماعيل. والترمذي في الشمائل (٦٤) قال: حدثنا علي بن خشرم، قال: حدثنا عيسى بن يونس. والنسائي (٨/١٣٣) قال: أخبرنا محمد بن عبد الله بن عمار، قال: حدثنا المعافى.\nخمستهم - أسود، ويحيى، ومالك بن إسماعيل، وعيسى، ومعافى - عن إسرائيل.\n٤- وأخرجه أحمد (٤/٣٠٣) قال: حدثنا يعلى، قال: حدثنا الأجلح.\n٥- وأخرجه ابن ماجة (٣٥٩٩) قال: حدثنا أبو بكر بن أبي شيبة، عن شريك القاضي.\n٦- وأخرجه النسائي (٨/١٣٣) قال: أخبرنا عبد الحميد بن محمد، قال: حدثنا مخلد، قال: حدثنا يونس.\nستتهم - شعبة، وسفيان، وإسرائيل، وأجلح، وشريك، ويونس بن أبي إسحاق - عن أبي إسحاق، فذكره.","vol":"10","page":669},{"text":"٨٣١٠ - (ط) نافع [مولى ابن عمر] «أنَّ ابن عمر كان يلبس الثوب المصبوغ بالمِشْق، والمصبوغَ بالزعفران» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالمشق) المِشق: بكسر الميم: المغرة.\n_________\n(١) ٢ /٩١١ في اللباس، باب ما جاء في لبس الثياب المصبغة والذهب، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٧٥٦) عن نافع، فذكره.","vol":"10","page":670},{"text":"٨٣١١ - () الحارث بن حسان - ﵁ - قال: «رأيتُ رسول الله - ﷺ- عاصبًا رأسه بخرقةٍ حمراءَ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجه رزين.","vol":"10","page":670},{"text":"٨٣١٢ - (ت د) عبد الله بن عمر - ﵄ - قال: «مرَّ رجل وعليه ثوبان أحمران فسلم على النبي - ﷺ- فلم يرد عليه النبي - ﷺ-» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٤٠٦٩) في اللباس، باب في الحمرة، والترمذي رقم (٢٨٠٨) في الأدب، باب ما جاء في كراهية لبس المعصفر للرجال، وقال الترمذي: حديث حسن غريب، ورواه الحاكم ٤ / ١٩٠ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٦٩) قال: حدثنا محمد بن حزابة. والترمذي (٢٨٠٧) قال: حدثنا عباس ابن محمد البغدادي.\nكلاهما - محمد بن حزابة، وعباس بن محمد الدوري البغدادي - عن إسحاق بن منصور، قال: حدثنا إسرائيل، عن أبي يحيى، عن مجاهد، فذكره.","vol":"10","page":670},{"text":"٨٣١٣ - (د) [حريث بن الأبج السليحي أن] امرأة من بني أسد قالت: «كنتُ يومًا عند زينب امرأةِ رسول الله - ﷺ-، ونحن نصْبُغُ ثيابًا لها بمُغْرة، فبينما نحن كذلك إذ طلع علينا رسول الله - ﷺ-، فلما رأى المغرة رجع، فلما رأتْ زينبُ ذلك علمتْ أنَّ ⦗٦٧١⦘ رسول الله ﷺ قد كره ما فعلتْ، فأخذتْ فغسلت ثيابها، ووارَتْ كل حمْرة، ثم إنَّ رسول الله ﷺ رجع فاطَّلَع، فلما لم ير شيئًا دخل» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٧١) في اللباس، باب في الحمرة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٧١) قال: حدثنا ابن عوف الطائي، قال: حدثنا محمد بن إسماعيل، قال: حدثني أبي، قال ابن عوف الطائي: وقرأت في أصل إسماعيل، قال: حدثني ضمضم- يعني ابن زرعة - عن شريح بن عبيد، عن حبيب بن عبيد، عن حريث بن الأبج السليحي، أن أمرأة من بني أسد..فذكرته.","vol":"10","page":670},{"text":"٨٣١٤ - (د) عمران بن حصين - ﵁ - قال: قال رسول الله ﷺ: «لا أرْكَبُ على الأُرْجُوان، ولا ألبَسُ المعصفر، ولا القميص المكفوف بالحرير، ألا وطيبُ الرجال: ريحٌ لا لون له، وطِيبُ النساء لونٌ لا ريح له» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٤٨) في اللباس، باب من كره لبس الحرير، ورواه بمعناه الترمذي رقم (٢٧٨٩) في الأدب، باب ما جاء في طيب الرجال والنساء، وهو حديث حسن بشواهده، ولذلك قال الترمذي: حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٤٢) قال: حدثنا روح وأبو داود (٤٠٤٨) قال: حدثنا محمد بن خالد، قال: حدثنا روح. والترمذي (٢٧٨٨) قال: حدثنا محمد بن بشار قال: حدثنا أبو بكر الحنفي.\nكلاهما - روح، وأبو بكر الحنفي - عن سعيد بن أبي عروبة، عن قتادة عن الحسن. فذكره.","vol":"10","page":671},{"text":"<span data-type=\"title\" id=toc-1874>الأصفر</span>\n٨٣١٥ - (ت) قبلة بنت مخرمة [العنبرية - ﵂ -] قالت: «قَدِمْنا على رسول الله ﷺ ... فذكرتِ الحديث بطوله، حتى جاء رجل وقد ارتفعت الشمس، فقال: السلام عليكَ يا رسول الله، فقال رسول الله ﷺ: وعليك السلام ورحمة الله، وعليه - تعني النبيَّ - ﷺ- أسمال مُلَيَّتَيْنِ كانتا بزعفران، وقد نفضَتا، ومعه عَسِيبُ نخلة» .\nأخرجه الترمذي هكذا قال: «فذكرت الحديث بطوله»، ولم يذكر لفظه (١) .\n⦗٦٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أسمال) الأسمال: جمع سَمَل: وهو الثوب الخلق.\n(مُلَيَّتَيْنِ) [تصغير ملاءة مثناة، و] الملاءة بالمدّ والضم: الرَّيْطة، والجمع المُلاء، والريطة: القطعة الواحدة إذا لم تكن لَفْقَين.\n(عسيب) العَسيب: من سَعَف النخل، فويق الكَرَب مما لم ينبت عليه الخُوص، وما نبت عليه الخوص فهو السَّعَف.\n_________\n(١) رواه الترمذي رقم (٢٨١٥) في الأدب، باب ما جاء في الثوب الأصفر، وهو حديث حسن بشواهده، حسنه المنذري وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٨١٤) قال: حدثنا عبد بن حميد، قال: حدثنا عفان بن مسلم الصفار أبو عثمان، قال: حدثنا عبد الله بن حسان، أنه حدثته جدتاه صفية بنت عليبة ودحيبة بنت عليبة، فذكرتاه.\nوقال: حديث قبلة لا نعرفه إلا من حديث عبد الله بن حسان.","vol":"10","page":671},{"text":"٨٣١٦ - (س) عبد الله بن عمر - ﵄ - «كان يَصْبُغُ ثيابه بالزعفران، فقيل له، فقال: كانَ رسولُ الله - ﷺ- يَصْبُغُ» . أخرجه النسائي (١) .\n_________\n(١) ٨ / ١٥٠ في الزينة، باب الزعفران، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٩٧) (٥٧١٧) و(٢/١٢٦) (٦٠٩٦) قال: حدثنا إسحاق بن عيسى، قال: حدثنا عبد الله بن زيد بن أسلم. وعبد بن حميد (٨٤٠) قال: حدثني يحيى بن عبد الحميد، قال: حدثنا سليمان بن بلال. وأبو داود (٤٠٦٤) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز، يعني ابن محمد. والنسائي (٨/١٤٠) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا الدراوردي. وفي (٨/١٥٠) قال: أخبرنا محمد بن علي بن ميمون، قال: حدثنا القعنبي، قال: حدثنا عبد الله بن زيد.\nثلاثتهم - عبد الله بن زيد بن أسلم، وسليمان بن بلال، وعبد العزيز بن محمد الدراوردي - عن زيد بن أسلم، فذكره.","vol":"10","page":672},{"text":"٨٣١٧ - () سمرة بن جندب - ﵁ - (١) قال: «لَبِسَ رسولُ الله - ﷺ- ثوبين كانا صُبِغا بزعفران وقد نفضا» أخرجه ... (٢) .\n_________\n(١) كذا في الأصل:سمرة بن جندب، وفي المطبوع: بياض.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين.","vol":"10","page":672},{"text":"٨٣١٨ - (خ) أم خالد بنت خالد بن سعيد بن العاص قالت: «أتيتُ رسولَ الله - ﷺ- مع أبي وعليَّ قميص أصفرُ، فقال رسولُ الله: سَنَهْ، سَنَهْ - قال الراوي: وهي بالحبشية: حسَنَةٌ حسنة - قالت: فذهبتُ ألْعَبُ بخاتم النُّبُوَّةِ، فزَبرَني أبي فقال رسولُ الله - ﷺ-: دَعْها، ثم قال ⦗٦٧٣⦘ رسولُ الله - ﷺ- أبْلِي وأخْلِقِي، ثم أبْلِي وأخْلِقِي، ثم أبلي وأخْلِقِي» قال الراوي: «فَبَقِيَ حتى ذكر (١)» أخرجه البخاري (٢) .\n_________\n(١) أي ذكر الراوي من بقائها أمدًا طويلًا، وفي بعض النسخ: حتى ذكرت، وفي بعضها: حتى دكن، أي: اتسخ.\n(٢) ١٠ / ٢٣٦ في اللباس، باب الخميصة السوداء، وباب ما يدعى لمن لبس ثوبًا جديدًا، وفي الجهاد، باب من تكلم بالفارسية والرطانة، وفي فضائل أصحاب النبي ﷺ، باب هجرة الحبشة، وفي الأدب، باب من ترك صبية غيره حتى تلعب به أو قبلها أو مازحها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٣٧) قال: حدثنا سفيان. قال: حدثنا إسحاق بن سعيد السعيدي. وأحمد (٦/٣٦٤) قال: حدثنا أبو النضر. قال: حدثنا إسحاق بن سعيد. والبخاري (٤/٩٠و ٨/٨) قال: حدثنا حبان بن موسى. قال: أخبرنا عبد الله، عن خالد بن سعيد. وفي (٥/٦٤) قال: حدثنا الحميدي. قال: حدثنا شفيان. قال: حدثنا إسحاق بن سعيد السعيدي. وفي (٧/١٩١) قال: حدثنا أبو نعيم. قال: حدثنا إسحاق بن سعيد. وفي (٧/١٩٧) قال: حدثنا أبو الوليد. قال: حدثنا إسحاق بن سعيد بن عمرو بن سعيد بن العاص. وأبو داود (٤٠٢٤) قال: حدثنا إسحاق بن الجراح الأذني. قال: حدثنا أبو النضر. قال: حدثنا إسحاق بن سعيد.\nكلاهما - إسحاق، وخالد، ابنا سعيد بن عمرو بن سعيد بن العاص - عن أبيهما سعيد بن عمرو بن سعيد ابن العاص. فذكره.","vol":"10","page":672},{"text":"٨٣١٩ - (خ) سليمان التميمي قال: «رأيتُ على أنسِ بن مالك - ﵁ - برنُسًا أصفَرَ مِنْ خَزٍّ» أخرجه البخاري (١) .\n_________\n(١) ١٠ / ٢٣١ في اللباس، باب البرانس، قال البخاري: قال لي مسدد: حدثنا معتمر، قال: سمعت أبي قال ... فذكره، قال الحافظ في \" الفتح \": وهذا الأثر موصول لتصريح المصنف بقوله: قال لي، لكن لم يقع في رواية النسفي لفظ \" لي \" فهو تعليق، وقد رويناه موصولًا في مسند مسدد رواية معاذ بن المثنى عن مسدد، وكذا وصله ابن أبي شيبة عن ابن علية عن يحيى بن أبي إسحاق قال: رأيت على أنس ... فذكره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥٨٠٢) قائل: وقال لي مسدد، قال: حدثنا معتمر، قال: سمعت أبي، فذكره.\nوقال الحافظ في الفتح (١٠/٢٨٤): وهذا الأثر موصول لتصريح المصنف بقوله: قال لي، لكن لم يقع في رواية النسفي لفظ لي فهو تعليق، وقد رويناه موصولا في مسند مسدد رواية معاذ بن المثنى، عن مسدد، وكذا وصله ابن أبي شيبة عن ابن علية،عن يحيى بن أبي إسحاق قال: رأيت على أنس فذكر مثله.","vol":"10","page":673},{"text":"٨٣٢٠ - (م د س) عبد الله بن عمرو بن العاص - ﵄ - قال: «رأى رسولُ الله - ﷺ- علَيَّ ثوبين مُعَصْفَرَيْن، فقال: أمُّك أمَرَتْكَ بهذا؟ قلتُ: أغْسلُهما يا رسول الله؟ قال: بل أحرِقْهما» زاد في رواية: «إنَّ هذه من ثياب الكفار، فلا تَلْبَسها» أخرجه مسلم.\nوفي رواية النسائي: «أنه رآه النبيُّ - ﷺ- وعليه ثوبان معصفران، فقال: هذه ثياب الكفار فلا تلْبَسها» .\nوفي أخرى له «أنه أتى النبيَّ - ﷺ- وعليه ثوبان معصفران، فغضب النبيُّ ⦗٦٧٤⦘ ﷺ-، وقال: اذهب فاطرْحهُمَا عنك، فقلت: أين يا رسول الله؟ قال: في النار» .\nوفي رواية أبي داود قال: «هَبَطْنا مع رسول الله - ﷺ- من ثَنِيَّة، فالتَفَتَ إليَّ وعليَّ رَيْطة مُضَرّجة بالعصفر، فقال: ما هذه الرَّيْطةُ عليكَ؟ فعرفتُ ما كرهه، فأتيتُ أهلي وهم يَسْجُرون تَنُّورًا لهم، فقذفتُها فيه، فأتيتُه من الغَد، فقال: يا عبد الله، ما فعلتِ الرَّيْطةُ؟ فأخبرتُه، فقال: أفلا كسوْتَها بعضَ أهلك؟ فإنه لا بأس بها للنساء» قال هشام: المضرّج: الذي ليس بمشبَّع، ولا مورَّد.\nوفي رواية له قال: رآني رسولُ الله - ﷺ- وعليَّ ثوبٌ مصبوغ بعُصفر مورّدًا، فقال: ما هذه؟ فانطلقتُ فأحرقته، فقال لي النبيُّ - ﷺ-: «ما صنعتَ بثوبك؟ قلت: أحرقْتُه، قال: أفلا كسوتَه بعض أهلك؟» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مضرَّجة) ضرَّجت الثوب تضريجًا، إذا صبغته بالحمرة، دون المشبَّع وفوق المورَّد.\n_________\n(١) رواه مسلم رقم (٢٠٧٧) في اللباس، باب النهي عن لبس الرجل الثوب المعصفر، وأبو داود رقم (٤٠٦٦) و(٤٠٦٧) و(٤٠٤٨) في اللباس، باب في الحمرة، والنسائي ٨ / ٢٠٣ و٢٠٤ في الزينة، باب ذكر النهي عن لبس المعصفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٦٢) (٦٥١٣) قال: حدثنا يحيى، عن هشام الدستوائي. وفي (٢/١٦٤) (٦٥٣٦) و(٢/١٩٣) (٦٨٢١) قال: حدثنا وكيع، قال: حدثنا علي بن المبارك. وفي (٢/٢٠٧) (٦٩٣١) قال: حدثنا يزيد بن هارون، قال: أخبرنا هشام. (ح) وعبد الصمد، قال: حدثنا هشام. وفي (٢/٢١١) (٦٩٧٢) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا هشام، ومسلم (٦/١٤٣و ١٤٤) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هاشم، قال: حدثني أبي. (ح) وحدثنا زهير بن حرب، قال: حدثنا يزيد بن هارون، قال: أخبرنا هشام. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن علي بن المبارك. والنسائي (٨/٢٠٣) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد - وهو ابن الحارث - قال: حدثنا هشام.\nكلاهما - هشام الدستوائي، وعلي بن المبارك - عن يحيى بن أبي كثير، عن محمد بن إبراهيم بن الحارث، عن خالد بن معدان، عن جبير بن نفير، فذكره.\nأخرجه مسلم (٦/١٤٤) قال: حدثنا داود بن رشيد، قال: حدثنا عمر بن أيوب الموصلي، قال: حدثنا إبراهيم بن نافع، عن سليمان الأحول. والنسائي (٨/٢٠٣) قال: أخبرني حاجب بن سليمان، عن ابن أبي رواد، قال: حدثنا ابن جريج، عن ابن طاووس.\nكلاهما - سليمان الأحول، وعبد الله بن طاووس - عن طاووس، فذكره.\n* رواية ابن طاووس: «أنه أتى النبي -ﷺ- وعليه ثوبان معصفران، فغضب النبي -ﷺ- وقال: اذهب فاطرحهما عنك. قال: أين يا رسول الله؟ قال: في النار» .","vol":"10","page":673},{"text":"٨٣٢١ - (م ت د) علي بن أبي طالب - ﵁ - قال: «نَهَى ⦗٦٧٥⦘ رسولُ الله - ﷺ- عن لبس القَسِّيِّ والمعصفَر» أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَسِّي): ثياب كَتَّان مخطَّطةٌ بإبريسم، كانت تجيء من مصر، وقيل: إنها تعمل بموضع يقال له: القَسُّ، من أرض مصر.\n(نهى عن لبس الأصفر) قال الخطابي: قد نهى النبي - ﷺ- الرجال عن لبس الأصفر والمعصفر، وكره لهم الحمرة في اللباس، وقد جاء في الحديث «أنه - ﷺ- لبسهما» قال: فيكون الجواز منصرفًا إلى ما صُبغ غزله قبل النسج ثم نسج، ويكن النهي راجعًا إلى ما صبغ بعد النسج، والله أعلم.\n_________\n(١) رواه أبو داود رقم (٤٠٤٤) في اللباس، باب من كره لبس الحرير، والترمذي رقم (١٧٢٥) في اللباس، باب ما جاء في كراهية لبس المعصفر للرجال، وقد أبعد المصنف النجعة، فقد رواه مسلم رقم (٢٠٧٨) في اللباس، باب النهي عن لبس الرجل الثوب المعصفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم برقم (٢١٥٥) .","vol":"10","page":674},{"text":"٨٣٢٢ - () عبد الله بن عمر - ﵄- أن رسول الله - ﷺ- قال: «لا تلبسوا شيئًا مسه زعفزان ولا ورس» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري بأطول من هذا ١٠ / ٢٣١ في اللباس، باب البرانس، ومسلم رقم (١١٧٧) في الحج، باب ما يباح للمحرم بحج أو عمرة وما لا يباح، والموطأ ١ / ٣٢٥ في الحج، باب ما ينهى عنه من لبس الثياب في الإحرام، وأبو داود رقم (١٨٢٣) في الحج، باب ما يلبس المحرم، والنسائي ٥ / ١٢٩ في الحج، باب النهي عن الثياب المصبوغة بالورس والزعفران في الإحرام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين وهو جزء من حديث صحيح طويل وقد تقدم.","vol":"10","page":675},{"text":"<span data-type=\"title\" id=toc-1875>الأخضر</span>\n٨٣٢٣ - (د ت س) أبو رمثة - ﵁ - قال: «رأيتُ رسولَ الله - ﷺ- وعليه ثوبان أخضران» أخرجه أبو داود والنسائي. ⦗٦٧٦⦘ وللنسائي «وعليه بُرْدَانِ أخضَرَانِ» (١) .\n_________\n(١) رواه أبو داود رقم (٤٠٦٥) في اللباس، باب في الخضرة، والترمذي رقم (٢٨١٣) في الأدب، باب ما جاء في الثوب الأخضر، والنسائي ٨ / ٢٠٤ في الزينة، باب لبس الخضر من الثياب، وفي العيدين، باب الزينة للخطبة وللعيدين، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم برقم (٢٨٦٥) .","vol":"10","page":675},{"text":"<span data-type=\"title\" id=toc-1876>الأسود</span>\n٨٣٢٤ - (خ د) أم خالد بنت خالد بن سعيد بن العاص قالت: «أتيتُ رسولَ الله - ﷺ- وقد أُتِيَ بثياب فيها خمِيصة سوداء صغيرة، فقال: منْ تُرَوْن أكسو هذه؟ فسكت القوم، فقال: ائتوني بأُمِّ خالد، فأُتِيَ بي النبيَّ - ﷺ-، فألبسنيها بيده، وقال: أبْلَي وأخلقي - مرتين - فجعل ينظر إلى عَلَم الخميصة، ويشير بيده إليَّ، ويقول: يا أمَّ خالد، هذا سَنا، يا أمَّ خالد: هذا سنا - والسَّنا بلسان الحبشة: الحسَنُ - قال إسحاق بن سعيد: حدَّثتني امرأة من أهلي: أنَّها رأتهُ على أمِّ خالد» .\nوفي رواية: «أُتِيَ النبيُّ - ﷺ- بثياب فيها خَمِيصة سوداءُ صغيرة، فقال: مَنْ تُرون نكسو هذه؟ فسكت القوم، فقال: ائتوني بأُمِّ خالد، فأُتيَ بها تُحمَلُ، فأخذ الخميصة بيده فألبسنيها، فقال: أبْلي وأخْلقي، وكان فيها علَم أخضرُ أو أصفرُ، فقال: يا أُمَّ خالد، هذا سَنَاه» . وفي أخرى قالت: «قَدِمْتُ من أرض الحبشة وأنا جويرية، فكساني رسولُ الله - ﷺ- خميصةً لها أعلام، فجعل رسولُ الله - ﷺ- يمسح الأْعلام ⦗٦٧٧⦘ بيده، ويقول: سَنَاه سَنَاه، قال: يعني حَسَنٌ حَسَن» .\nأخرجه البخاري، وأخرج أبو داود الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خميصة) الخميصة: كساء أسود له علَم، فإن لم يكن له علَم فليس بخميصة.\n_________\n(١) رواه البخاري ١٠ / ٢٣٦ في اللباس، باب الخميصة السوداء، وباب ما يدعى لمن لبس ثوبًا جديدًا، وفي الجهاد، باب من تكلم بالفارسية والرطانة، وفي فضائل أصحاب النبي ﷺ، باب هجرة الحبشة، وفي الأدب، باب من ترك صبية غيره حتى تلعب به أو قبلها أو مازحها، وأبو داود رقم (٤٠٢٤) في اللباس، باب فيما يدعي لمن لبس ثوبًا جديدًا، وقد تقدم الحديث برقم (٨٣١٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"10","page":676},{"text":"٨٣٢٥ - (د) سعد بن عثمان الرازي الدشتكي (١) قال: «رأيتُ رجلًا [ببخارى] على بَغْلَة بيضاءَ على رأسهِ عمامةُ خَزٍّ سوداءَ، وقال: كسانيها رسولُ الله - ﷺ-» أخرجه أبو داود (٢) .\n_________\n(١) في الأصل والمطبوع: سعد بن أبي وقاص، وهو خطأ.\n(٢) رقم (٤٠٣٨) في اللباس، باب ما جاء في الخز، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٣٨) قال: حدثنا عثمان بن محمد الأنماطي البصري. قال: حدثنا عبد الرحمن بن عبد الله الرازي (ح) وحدثنا أحمد بن عبد الرحمن الرازي. قال: حدثنا أبي. والترمذي (٣٣٢١) قال: حدثنا يحيى بن موسى. قال: حدثنا عبد الرحمن بن عبد الله بن سعد الرازي، وهو الدشتكي. والنسائي في الكبرى (الورقة ٢٨-ب) قال: أخبرنا عمار بن الحسن الرازي.\nكلاهما - عبد الرحمن بن عبد الله الرازي، وعمار بن الحسن - عن أبي عبد الرحمن الدشتكي، عن عبد الله بن سعد، عن أبيه، فذكره.","vol":"10","page":677},{"text":"<span data-type=\"title\" id=toc-1877>الفصل الرابع: في الحرير</span>، وفيه نوعان\n<span data-type=\"title\" id=toc-1878>[النوع] الأول: في تحريمه</span>\n٨٣٢٦ - (د س) عبد الله بن زُرَير أنه سَمِعَ عليَّ بن أبي طالب ⦗٦٧٨⦘ يقول: «رأيتُ رسولَ الله - ﷺ- أخذ حريرًا، فجعله في يمينه، وذهبًا فجعله في شماله، ثم قال: إنَّ هذين حرام على ذُكورِ أُمَّتي» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤٠٥٧) في اللباس، باب في الحرير للنساء، والنسائي ٨ / ١٦٠ في الزينة، باب تحريم الذهب على الرجال، وهو حديث صحيح بطرقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١١٥) (٩٣٥) قال: حدثنا حجاج قال: حدثنا ليث. وعبد بن حميد (٨٠) قال: أخبرنا يزيد بن هارون، قال: أخبرنا محمد بن إسحاق. وابن ماجة (٣٥٩٥) قال: حدثنا أبو بكر، قال: حدثنا عبد الرحيم بن سليمان، عن محمد بن إسحاق. والنسائي (٨/١٦٠) قال: أخبرنا عيسى بن حماد، قال: أنبأنا الليث. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يزيد بن هارون، قال: أنبأنا محمد بن إسحاق.\nكلاهما - ليث بن سعد، وابن إسحاق - عن يزيد بن أبي حبيب، عن أبي الصعبة عبد العزيز بن أبي الصعبة، عن أبي أفلح الهمداني، عن عبد الله بن زرير، فذكره.\n* أخرجه أحمد (١/٩٦) (٧٥٠) قال: حدثنا يزيد، قال: أنبأنا محمد بن إسحاق، عن يزيد بن أبي حبيب، عن عبد العزيز بن أبي الصعبة، عن عبد الله بن زرير، فذكره. ليس فيه: أبو أفلح.\n* وأخرجه أبو داود (٤٠٥٧)، والنسائي (٨/١٦٠) قال أبو داود: حدثنا. وقال النسائي: أخبرنا قتيبة، قال: حدثنا الليث، عن يزيد بن أبي حبيب، عن أبي أفلح الهمداني، عن عبد الله بن زرير، فذكره. ليس فيه أبو الصعبة.\n* وأخرجه النسائي (٨/١٦٠) قال: أخبرنا محمد بن حاتم، قال: حدثنا حبان، قال: أنبأنا عبد الله، عن ليث بن سعد، قال: حدثني يزيد بن أبي حبيب، عن ابن أبي الصعبة، عن رجل من همدان يقال له: أفلح، عن ابن زرير، فذكره.","vol":"10","page":677},{"text":"٨٣٢٧ - (ت س) أبو موسى الأشعري - ﵁ - أنَّ رسول الله - ﷺ- قال: «حُرِّم لباس الحرير والذهب على ذكور أمِّتي، وأُحِلَّ لأناثهم» . أخرجه الترمذي.\nوفي رواية النسائي قال: «أُحِلَّ الذهبُ والحرير لإناثِ أُمَّتي، وحُرِّم على ذكورها» (١) .\n_________\n(١) رواه الترمذي رقم (١٧٢٠) في اللباس، باب ما جاء في الحرير والذهب، والنسائي ٨ / ١٦١ في الزينة، باب تحريم الذهب على الرجال، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال. أقول: وفي هذين الحديثين المشهورين جواز تحلي النساء بالذهب المحلق وغير المحلق، وعليه جمهور الصحابة والتابعين والأئمة المجتهدين ومن تبعهم إلى يومنا هذا، خلافًا لما قاله الأستاذ الألباني: في تحريم الذهب المحلق على النساء، في \" آداب الزفاف \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٩٤) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله بن عمر. وفي (٤/٤٠٧) قال: حدثنا يحيى بن سعيد، عن عبيد الله. وعبد بن حميد (٥٤٦) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله بن عمر. والترمذي (١٧٢٠) قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد الله بن نمير، قال: حدثنا عبيد الله بن عمر. والنسائي (٨/١٦١) قال: أخبرنا علي بن الحسين الدرهمي، قال: حدثنا عبد الأعلى، عن سعيد، عن أيوب. وفي (٨/١٩٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، ويزيد، ومعتمر، وبشر بن المفضل، قالوا: حدثنا عبيد الله.\nكلاهما - عبيد الله، وأيوب - عن نافع، عن سعيد بن أبي هند، فذكره.\n* أخرجه أحمد (٤/٣٩٢) قال: حدثنا عبد الرزاق، قال: أخبرنا عبد الله بن سعيد بن أبي هند. (ح) وحدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب، عن نافع، وفي (٤/٣٩٣) قال: حدثنا سريج، قال: حدثنا عبد الله، يعني العمري، عن نافع.\nكلاهما- عبد الله، ونافع- عن سعيد بن أبي هند، عن رجل من أهل البصرة، عن أبي موسى، نحوه.","vol":"10","page":678},{"text":"٨٣٢٨ - (خ م س) عبد الله بن عمر - ﵄ - قال: سمعتُ عمرَ يقول: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّما يلبس الحريرَ مَنْ لا خلاق له» أخرجه مسلم.\nوفي رواية البخاري: قال عمران بن حِطّان: سألتُ عائشة عن لبس الحرير؟ فقالت: «ائتِ ابنَ عباس فاسأله، قال: فسألته، فقال: سلْ ابن عمر، فسألته، فقال: أخبرني أبو حفص - يعني أباه عمر - أنَّ رسولَ الله - ﷺ ⦗٦٧٩⦘ قال: إنَّما يلبس الحريرَ في الدنْيا من لا خلاق له في الآخرة» . وأخرج النسائي الأولى والثانية (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٤٤ في اللباس، باب لبس الحرير للرجال وقدر ما يجوز منه، ومسلم رقم (٢٠٦٨) في اللباس، باب تحريم استعمال إناء الذهب والفضة على الرجال والنساء الخ، والنسائي ٨ / ٢٠١ في الزينة، باب التشديد في لبس الحرير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢٦١) (١٨١) قال: حدثنا يحيى. ومسلم (٦/١٣٩) قال: حدثنا يحيى، قال: أخبرنا خالد بن عبد الله. والترمذي (٢٨١٧) قال: حدثنا أحمد بن منيع، قال: حدثنا إسحاق بن يوسف الأزرق. والنسائي في الكبرى (الورقة١٢٨-٢) قال: أخبرنا محمد بن إسماعيل بن إبراهيم. قال: أخبرا يعلى بن عبيد الطنافسي. (ح) وأخبرنا محمد بن أبان البلخي، قال: حدثنا عبد، بن سليما، وهو كوفي.\nخمستهم - يحيى القطان، وخالد، وإسحاق الأزرق، ويعلى، وعبدة - عن عبد الملك بن أبي سليمان، عن عبد الله بن مولى أسماء، فذكره.\n* في رواية إسحاق الأزرق: مولى أسماء ولم يسمه. والرواية الثانية:\nأخرجها أحمد (١/٤٦) (٣٢١) قال: حدثنا عبد الصمد، قال: حدثنا حرب. والبخاري (٧/١٩٤) قال: حدثنا محمد بن بشار، قال: حدثنا عثمان بن عمر، قال: حدثنا علي بن المبارك. والنسائي (٨/٢٠٠) قال أخبرنا عمرو بن منصور، قال: حدثنا عبد الله بن رجاء، قال: أنبأنا حرب. وكذا في الكربى (الورقة ١٢٨-٢) .\nكلاهما - حرب، وعلي بن المبارك - عن يحيى بن أبي كثير، عن عمران بن حطان، فذكره.","vol":"10","page":678},{"text":"٨٣٢٩ - (س) عبد الله بن عمر﵄ - قال عليٌّ البارقيُّ: أتتني امرأة تستفتيني، فقلت لها: هذا ابن عمر، فاتبعيه فاسأليه، فاتَبعتُها أسمع ما يقول، قالت: أفتني عن الحرير، قال: «نهى عنه رسول الله - ﷺ-» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٢٠١ في الزينة، باب التشديد في لبس الحرير، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/٢٠١) قال: أخبرني إبراهيم بن يعقوب قال: حدثنا أبو النعمان -سنة سبع ومائتين -قال: حدثنا الصعق بن حزن، عن قتادة، عن علي البارقي. فذكره.\n* أخرجه النسائي في الكبرى (الورقة /١٢٨أ) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة، عن أبي بشر، عن علي البارقي، قال: سألت امرأة بن عمر عن الحلي؟ فرخص فيه. وسألته عن الحرير؟ فكرهه. فقالت المرأة: أحرام هو؟ قال: كنا نتحدث أنه من لبسه في الدنيا لم يلبسه في الآخرة.","vol":"10","page":679},{"text":"٨٣٣٠ - (خ م) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ لَبِس الحريرَ في الدنيا، لم يَلْبَسْه في الآخرة» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٤٢ في اللباس، باب في لبس الحرير للرجال وقدر ما يجوز منه، ومسلم رقم (٢٠٧٣) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء.. الخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٨١) قال: حدثنا محمد بن جعفر. والبخاري (٧/١٩٣) قال: حدثنا آدم.\nكلاهما -ابن جعفر، وآدم - قالا: حدثنا شعبة.\n٢- وأخرجه أحمد (٢/١٠١) . ومسلم (٦/١٤٢) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب. وابن ماجة (٣٥٨٨) قال: حدثنا أبو بكر بن أبي شيبة. والنسائي في الكبرى تحفة الأشراف (٩٩٨) عن إسحاق بن إبراهيم.\nأربعتهم - أحمد، وأبو بكر، وزهير، وإسحاق -.قالوا حدثنا إسماعيل بن إبراهيم بن علية.\nكلاهما -شعبة، وإسماعيل - عن عبد العزيز، فذكره.","vol":"10","page":679},{"text":"٨٣٣١ - (خ م ت س) أبو ذبيان خليفة بن كعب قال: سمعتُ ابنَ الزبير يخطب، ويقول: لا تُلبِسُوا نساءَكم الحرير (١)، فإني سمعتُ عمرَ بن ⦗٦٨٠⦘ الخطاب يقول: «قال رسولُ الله - ﷺ-: لا تُلْبَسوا الحرير، فإنه من لبسه في الدنيا لم يَلْبَسْهُ في الآخرة» أخرجه البخاري ومسلم والنسائي.\nوفي رواية الترمذي عن عمر عن النبي - ﷺ- قال: «مَنْ لَبِسَ الحرير في الدنيا لم يَلْبَسْهُ في الآخرة» (٢) .\n_________\n(١) قال النووي في \" شرح مسلم \": هذا مذهب ابن الزبير، وأجمعوا بعده على إباحة الحرير للنساء، وهذا الحديث الذي احتج به إنما في لبس الرجال ... وانظر تتمة كلامه في شرح الحديث.\n(٢) رواه البخاري ١٠ / ٢٤٣ في اللباس، باب في لبس الحرير للرجال وقدر ما يجوز منه، ومسلم رقم (٢٠٦٩) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء الخ، والترمذي رقم (٢٨١٨) في الأدب، باب ما جاء في كراهية الحرير والديباج، والنسائي ٨ / ٢٠٠ في الزينة، باب التشديد في لبس الحرير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٠) (١٢٣) قال: حدثنا عبد الصمد، قال: حدثنا أبي. وفي (١/٣٩) (٢٦٩) قال: حدثنا عفان، قال: حدثنا عبد الواحد. والبخاري (٧/١٩٤) قال: وقال لنا أبو معمر: حدثنا عبد الوارث. والنسائي في الكبرى (الورقة ٨٢٨أ) قال: أخبرنا عبيد الله بن فضالة، قال: أخبرنا أبو معمر، قال: حدثنا عبد الوارث.\nكلاهما - عبد الوارث، وعبد الواحد - عن يزيد الرشك، عن معاذة، عن أم عمرو ابنة عبد الله.\n٢- وأخرجه أحمد (١/٣٧) (٢٥١) قال: حدثنا يحيي. والبخاري (٧/١٩٤) قال: حدثنا علي بن الجعد. ومسلم (٦/١٤٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبيد بن سعيد، والنسائي (٨/٢٠٠) . وفي الكبرى (الورقة ١٢٨أ) قال: أخبرنا محمود بن غيلان، قال: أنبأنا النضر بن شميل.\nأربعتهم - يحيى، وعلي، وعبيد، والنضر - عن شعبة، قال: حدثنا خليفة بن كعب أبي ذبيان.\nكلاهما - أم عمرو، وخليفة - عن عبد الله بن الزبير، فذكره.","vol":"10","page":679},{"text":"٨٣٣٢ - (خ س) ثابت البناني قال: سمعتُ ابنَ الزبير يخطب ويقول: قال محمد - ﷺ- «من لَبِس الحرير في الدنيا لم يَلْبَسْهُ في الآخرة» . أخرجه البخاري والنسائي (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٤٣ في اللباس، باب لبس الحرير للرجال وقدر ما يجوز منه، والنسائي ٨ / ٢٠٠ في الزينة، باب التشديد في لبس الحرير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٥) قال: حدثنا يونس، وعفان. والبخاري (٧/١٩٣) قال: حدثنا سليمان بن حرب.\nوالنسائي (٨/٢٠٠) قال: أخبرنا قتيبة.\nأربعتهم- يونس، وعفان، وسليمان، وقتيبة - عن حماد بن زيد، عن ثابت، فذكره.","vol":"10","page":680},{"text":"٨٣٣٣ - (م) أبو أمامة [الباهلي]- ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ لَبِسَ الحرير في الدنيا، لم يَلْبَسْهُ في الآخرة» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٠٧٥) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/١٤٣) قال: حدثني إبراهيم بن موسى الرازي، قال: أخبرنا شعيب بن إسحاق الدمشقي، عن الأوزاعي، قال: حدثني شداد أبو عمار، فذكره.","vol":"10","page":680},{"text":"٨٣٣٤ - (خ م ط د س) عبد الله بن عمر - ﵄ – قال: وجد عمر حُلَّة من إسْتَبرق تُباع بالسوق، فأخذها، فأتى بها رسوَل الله - ﷺ- فقال: يا رسول الله، ابْتَعْ هذه، فتجَمَّلْ بها للعيد والوفد، فقال ⦗٦٨١⦘ رسول الله - ﷺ-: إنما هذه لباسُ مَنْ لا خلاق له، قال: فلبث عُمَرُ ما شاء الله، ثم أرسل إليه بجُبَّة ديباج، فأقبل بها عمر، حتى أتى بها رسولَ الله - ﷺ- فقال: «يا رسول الله، قلتَ: إنما هذه لباس من لا خلاق له، [أ] وإنما يلبس هذه من لا خلاق له، ثم أرْسَلْتَ إليَّ بهذه؟ فقال له رسولُ الله - ﷺ-: تبيعُها وتُصِيبُ بها حاجَتَك» .\nوفي رواية: «أنَّ عمرَ رأى على رجل من آل عُطارِد قَباء من ديباج أو حرير، فقال لرسول الله - ﷺ-: لو اشتريتَه، فقال: إنما يَلبَسُ هذا مَنْ لا خلاق له فأُهْدِيَ إلى رسول الله - ﷺ- حُلَّة سِيَراءُ، فأرسل بها إليَّ، قال: قلتُ: أرسلتَ بها إليَّ وقد سَمِعْتُك قلت فيها ما قُلْتَ؟ قال: إنما بعثْتُ بها إليك لِتَستمتع بها» .\nوفي أخرى: قال يحيى بن إسحاق الحضرمي: قال لي سالم في الإستبرق (١) قال: قلت: ما غَلُظ من الديباج، وخشُنَ منه، فقال: سمعتُ عبد الله بنَ عمر قال: «رأى عمرُ على رجل حُلَّة من إستبرق، فأتى بها النبيَّ - ﷺ- ...» فذكر نحوه.\nوفي رواية قال: «إنما بَعثتُ بها إليك لتصيبَ بها مالًا» .\nوفي أخرى: أن عمرَ رأى حُلَّة سِيَراء عند باب المسجد، فقال: «يا رسول الله لو اشتريتَ هذه فلبستَها يوم الجمعة ولِلْوَفْدِ؟ فقال: إنما يَلْبَسُ هذه مَنْ لا خلاق له في الآخرة، ثم جاءت رسول الله - ﷺ- منها حُلَل، ⦗٦٨٢⦘ فأعطَى عمرَ منها حُلة، ثم ذكر قول عمر له، وأنَّ رسول الله - ﷺ- قال: إني لم أكسُكَها لِتَلْبَسَها، فكساها عمر أخًا له مشركًا بمكة» أخرجه البخاري ومسلم.\nوللبخاري «أن النبيَّ - ﷺ- أرسلَ إلى عمر بحلَّة حرير - أو سيراء - فرآها عليه، فقال: إني لم أرسل بها إليك لِتَلْبسَها، إنما يَلْبَسُها من لا خلاق له، إنما بعثتُ بها إليك لتستمتع بها - يعني تبيعها» وله في أخرى نحوه.\nولمسلم قال: رأى عمرُ عُطَاردًا التميميَّ يُقيم بالسوق حُلَّة سِيراء - وكان رجلًا يغشى الملوك ويصيب منهم - فقال عمر: يا رسولَ الله، إني رأيتُ عُطاردًا يقيم في السوق حُلَّة سيراء، فلو اشتريتها فَلَبِستها لِوفودِ العرب إذا قَدِموا عليك؟ وأظنه قال: ولَبِسْتَها يوم الجمعة، فقال له رسولُ الله - ﷺ-: «إنما يلبَسُ الحرير في الدنيا منْ لا خلاق له في الآخرة، فلما كان بعد ذلك أُتيَ رسولُ الله - ﷺ- بِحلُلَ سيراء، فبعث إلى عمر بحلة، وبعث إلى أسامةَ بن زيد بحلَّة، وأعطى عليَّ بنَ أبي طالب حلَّة، وقال: شَقِّقْها خُمُرًا بين نسائك، قال: فجاء عمر بحلَّته يحملها، فقال: يا رسولَ الله، بعثتَ إليَّ بهذه، وقد قلتَ بالأمس في حُلَّة عُطارد ما قلتَ، فقال: إني لم أَبعَثْ بها إليك لتلبَسها، ولكن بَعَثْتُ بها إليك لِتُصيبَ بها، وأما أسامة: فراحَ في حُلّته، فنظر إليه رسولُ الله - ﷺ- نظرًا عرَفَ أنَّ رسولَ الله - ﷺ- قد أنكر ما صنع، فقال: يا رسولَ الله، ما تنظر إليَّ؟ فأنت بعثتَ إليَّ بها؟ فقال: إني لم أبعث إليك بها لتلبسها، ولكن بعثتُ بها لتُشَقِّقَها خُمُرًا بين نسائك» . ⦗٦٨٣⦘\nوأخرج الموطأ وأبو داود والنسائي الرواية التي آخرها: «فكساها عمرُ أخًا له [مُشركًا] بمكَة» وأخرج النسائي الأولى إلى قوله: «لا خلاق له» .\nوله في أخرى «أنَّه رأى مع رجل حلَّة سُنْدُس..» وساق الحديث.\nوفي رواية لأبي داود مثل الرواية الأولى إلى قوله: «وللوفد» ثم قال: ... وساق الحديث (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إستبرق) الإستبرق: ما غلُظ من الديباج.\n(سيراء) حلة سيراء مخططة بالإبرسيم والقزِّ.\n_________\n(١) هذه رواية مسلم، وعند البخاري والنسائي: قال لي سالم ما الإستبرق؟\n(٢) رواه البخاري ١٠ / ٢٥١ و٢٥٢ في اللباس، باب الحرير للنساء، وفي الجمعة، باب يلبس أحسن ما يجد، وفي العيدين، باب في العيدين والتجمل فيهما، وفي البيوع، باب التجارة فيما يكره لبسه للرجال والنساء، وفي الهبة، باب هدية ما يكره لبسه، وباب الهدية للمشركين، وفي الجهاد، باب التجمل للوفود، وفي الأدب، باب صلة الأخ المشرك، وباب من تجمل للوفود، ومسلم رقم (٢٠٦٨) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء، والموطأ ٢ / ٩١٧ و٩١٨ في اللباس، باب ما جاء في لبس الثياب، وأبو داود رقم (٤٠٤٠) و(٤٠٤١) في اللباس، باب ما جاء في لبس الحرير، والنسائي ٨ / ١٩٦ - ١٩٨ في الزينة، باب ذكر النهي عن لبس السيراء، وباب ذكر النهي عن لبس الإستبرق، وباب صفة الإستبرق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٣٩) (٤٩٧٨) قال: حدثنا إسحاق بن سليمان، وعبد الله بن الحارث. والبخاري في الأدب المفرد (٣٤٩) قال: حدثنا المكي. والنسائي (٨/١٩٨)، وفي الكبرى (١٦١٣) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الله بن الحارث المخزومي.\nثلاثتهم - إسحاق بن سليمان، وعبد الله بن الحارث، والمكي بن إبراهيم - عن حنظلة بن أبي سفيان.\n٢- وأخرجه أحمد (٢/٤٩) (٥٠٩٥) قال: حدثنا عبد الأعلى بن عبد الأعلى. والبخاري (٨/٢٧) قال: حدثنا عبد الله بن محمد، قال: حدثنا عبد الصمد، قال: حدثني أبي. ومسلم (٦/١٣٩) قال: حدثني محمد بن المثنى، قال: حدثنا عبد الصمد، قال: سمعت أبي. والنسائي (٨/١٩٨) قال: أخبرنا عمران بن موسى، قال: حدثنا عبد الوارث.\nكلاهما - عبد الأعلى، وعبد الوارث، أبو عبد الصمد - عن يحيى بن أبي إسحاق.\n٣- وأخرجه أحمد (٢/١١٤) (٥٩٥١) قال: حدثنا هاشم بن القاسم. وفي (٢/١١٥) (٥٩٥٢) قال: حدثنا أسود. والبخاري (٣/٨٣) قال: حدثنا آدم. ومسلم (٦/١٣٩) قال: حدثني زهير بن حرب، قال: حدثنا يحيى بن سعيد. (ح) وحدثني ابن نمير، قال: حدثنا روح.\nخمستهم - هاشم، وأسود، وآدم، ويحيى، وروح - عن شعبة، قال: حدثنا أبو بكر بن حفص.\n٤- وأخرجه البخاري (٢/٢٠) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٤/٨٥) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. ومسلم (٦/١٣٨) قال: حدثني أبو الطاهر، وحرملة بن يحيى، قالا: أخبرنا ابن وهب، قال: أخبرني يونس. وفي (٦/١٣٩) قال: حدثنا هارون بن معروف، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث. وأبو داود (١٠٧٧ و٤٠٤١) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني يونس، وعمرو بن الحارث. والنسائي (٣/١٨١) قال: أخبرنا سليمان بن داود، عن ابن وهب، قال: أخبرني يونس بن يزيد، وعمرو بن الحارث. وفي الكبرى (الورقة ١٢٨ -أ) قال: أخبرنا عبيد الله بن فضالة، قال: حدثنا أبو اليمان، قال: أخبرنا شعيب، وفي تحفة الأشراف (٦٨٩٥) عن أحمد بن عمرو بن السرح، عن ابن وهب، عن عمرو ابن الحارث، ويونس بن يزيد.\nأربعتهم -شعيب، وعقيل، ويونس بن يزيد، وعمرو بن الحارث - عن ابن شهاب الزهري.\nأربعتهم - حنظلة، ويحيى بن أبي إسحاق، وأبو بكر بن حفص، والزهري - عن سالم بن عبد الله، فذكره.\nوعن نافع، عن ابن عمر: «أن عمر بن الخطاب رأي حلة سيراء عند باب المسجد، فقال: يارسول الله، لو اشتريت هذه فلبستها يوم الجمعة ...» .\nوفي رواية أيوب السختياني، وجرير بن حازم:\n«رأى عمر عطاردا التميمي يقيم بالسوق حلة سيراء. وكان رجلا يغشى الملوك، ويصيب منهم. فقال عمر: يا رسول الله: إني رأيت عطاردا يقيم في السوق حلة سيراء. فلو اشتريتها، فلبستها لوفود العرب إذا قدموا عليك..» .\nأخرجه مالك الموطأ (٥٧١) . والحميدي (٦٧٩) قال: حدثنا سفيان قال: حدثنا أيوب بن موسى. وأحمد (٢/٢٠) (٤٧١٣) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٤٠) (٤٩٧٩) قال: حدثنا عبد الله بن الحارث، قال: حدثني حنظلة. وفي (٢/١٠٣) (٥٧٩٧) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. وفي (٢/١٤٦) (٦٣٣٩) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن أيوب. والبخاري (٢/٤) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٣/٢١٣) قال: حدثنا عبد الله بن مسلمة، عن مالك. وفي (٧/١٩٥) قال: حدثنا موسى بن إسماعيل، قال: حدثني جويرية. وفي الأدب المفرد (٧١) قال: حدثنا محمد بن سلام، قال: أخبرنا عبدة، عن عبيد الله. ومسلم (٦/١٣٧) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. (ح) وحدثنا محمد بن أبي بكر المقدمي، قال: حدثنا يحيى بن سعيد. كلهم عن عبيد الله. (ح) وحدثني سويد بن سعيد، قال: حدثنا حفص بن ميسرة، عن موسى بن عقبة. وفي (٦/١٣٨) قال: حدثنا شيبان بن فروخ، قال: حدثنا جرير بن حازم، وأبو داود (١٠٧٦ و٤٠٤٠) قال: حدثنا عبد الله بن مسلمة القعنبي، عن مالك. وابن ماجة (٣٥٩١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان، عن عبيد الله بن عمر. والنسائى (٣/٩٦)، وفي الكبرى (١٦١٢) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي الكبرى تحفة الأشراف (٨٤٢٦) عن عبد الرحمن بن عبد الله بن عبد الحكم، عن شعيب بن الليث بن سعد، عن أبيه، عن محمد بن عبد الرحمن.\nتسعتهم - مالك، وأيوب بن موسى، وعبيد الله بن عمر، وحنظلة بن أبي سفيان، وأيوب السختياني، وجويرية بن أسماء، وموسى بن عقبة، وجرير بن حازم، ومحمد بن عبد الرحمن - عن نافع، فذكره.\nوبلفظ: «رأى عمر حلة سيراء تباع. فقال: يا رسول الله، ابتع هذه، والبسها يوم الجمعة، وإذا جاءك الوفود، قال: إنما يلبس هذه من لا خلاق له..» .\nأخرجه البخاري (٣/٢١٤) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال. وفي (٨/٥) وفي الأدب المفرد (٢٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز بن مسلم. والنسائي في الكبرى (الورقة ١٢٨ -أ) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، عن ابن الهاد.\nثلاثتهم - سليمان، وعبد العزيز، وابن الهاد - عن عبد الله بن دينار، فذكره.","vol":"10","page":680},{"text":"٨٣٣٥ - (م س) أبو الزبير: أنه سمع جابرَ بنَ عبد الله - ﵄ - يقول: لَبِسَ رسولُ الله - ﷺ- قباء [مِنْ] ديباج أُهدي له، ثم أوشَكَ أن نَزَعه، فأرسلَ به إلى عمرَ، فقيل: قد أوشَكَ ما نزعتَهُ يا رسولَ الله، فقال: «نهاني جبريل عنه، فجاء عمرُ يبكي، فقال: يا رسول الله، أكرهتَ أمرًا وأعْطَيْتَنيه، فمالي؟ فقال: إني لم أُعْطِكَهُ لِتَلْبَسَهُ، إنما أعْطَيْتُكَهُ تبيعهُ، ⦗٦٨٤⦘ فباعه بألفيْ دِرْهم» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٢٠٧٠) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء، والنسائي ٨ / ٢٠٠ في الزينة، باب نسخ لبس الديباج المنسوج بالذهب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٨٣) قال: حدثنا روح. ومسلم (٦/١٤١) قال: حدثنا محمد بن عبد الله بن نمير، وإسحاق بن إبراهيم الحنظلي، ويحيى بن حبيب، وحجاج بن الشاعر، قال إسحاق: أخبرنا، وقال الآخرون: حدثنا روح بن عبادة. والنسائي (٨/٢٠٠) قال: حدثنا يوسف بن سعيد، قال: حدثنا حجاج بن محمد.\nكلاهما - روح، وحجاج - عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.","vol":"10","page":683},{"text":"٨٣٣٦ - (خ م) عقبة بن عامر - ﵁ - قال: «أُهديَ لرسولِ الله - ﷺ- فرُّوج حرير، فَلَبِسَه، ثم صلَّى فيه، ثم انصرف، فنزعه نزعًا شديدًا كالكاره له، ثم قال: لا ينبغي هذا للمتقين» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فرُّوج) الفَرُّوج: القَباء الذي له شق من خلفه.\n_________\n(١) رواه البخاري ١٠ /٢٣٠ في اللباس، باب القباء وفروج حرير، وفي الصلاة في الثياب، باب من صلى في فروج حرير ثم نزعه، ومسلم رقم (٢٠٧٥) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"10","page":684},{"text":"٨٣٣٧ - (م) أنس [بن مالك]- ﵁ - قال: «بعَثَ رسولُ الله - ﷺ- إلى عمر بِجُبَّةِ سُنْدُس، فقال عمر: بعثتَ بها إليَّ وقد قلتَ فيها ما قلتَ؟ قال: إني لم أَبْعَثْ بها إليك لِتَلْبَسَها، وإنما بعثتُ بها إليك لتنتفعَ بثمنها» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٠٧٢) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٤١) قال: حدثنا هشام بن سعيد الطالقاني. وفي (٣/١٤٧) قال: حدثنا يونس. وفي (٣/١٥٧) قال: حدثنا عارم. ومسلم (٦/١٤٢) قال: حدثنا شيبة بن فروخ، وأبو كامل.\nخمستهم - الطالقاني،ويونس، وعارم، وشيبان، وأبو كامل - عن أبي عوانة، عن عبد الرحمن الأصم، فذكره.","vol":"10","page":684},{"text":"٨٣٣٨ - (د) أنس بن مالك - ﵁ - قال: «إنَّ ملك الروم أهدى لرسول الله - ﷺ- مُستَقَة من سندس، فلبسها، فكأني أنظر إلى يديه تَذَبذبان، ثم بعث بها إلى جعفر فلبسها، [ثم جاءه]، فقال له رسول الله - ﷺ ⦗٦٨٥⦘ إني لم أُعْطكها لتلبسَها، قال: فما أصنع بها؟ قال: أرسل بها إلى أخيك النجاشيِّ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُستقة) المستقة: فروة طويلة الأكمام، وأصلها مُستَه، فَعُرِّبَت، ويشبه أن تكون هذه المستقة مكففًّة بالسندس، لأن نفس الفروة لا تكون سندسًا، أو قد كان غشاؤها سندسًا، وهو ما رقَّ من الديباج.\n(تَذَبذبان) أي: تتحركان وتضطربان، يريد الكمين.\n_________\n(١) رقم (٤٠٤٧) في اللباس، باب من كره لبس الحرير، في سنده علي بن زيد بن جدعان، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٤٧) قال: حدثنا موسى بن إسماعيل قال: حدثنا حماد، عن علي بن زيد، فذكره. وقال: في سنده علي بن زيد بن جدعان، وهو ضعيف","vol":"10","page":684},{"text":"٨٣٣٩ - (خ م د س) علي بن أبي طالب - ﵁ - قال: «كساني رسولُ الله - ﷺ- حُلَّة سِيراءَ، فخرجت بها، فرأيتُ الغضبَ في وجهه، فشقَقْتُها بين نسائي» أخرجه البخاري ومسلم والنسائي.\nولمسلم «أن أُكَيدر دُومَةَ أهدى إلى النبيِّ - ﷺ- ثوبَ حرير، فأعطاه عليًَّا، وقال: شَقِّقْةُ خُمرًا بين الفواطم» .\nوفي أخرى قال: «أُهدِيَتْ لرسول الله - ﷺ- حُلَّة سيَراءُ، فبعث بها إليَّ، فلبستُها، فعَرفتُ الغضب في وجهه، فقال: إني لم أبعثْ بها إليكَ لِتلْبسها، إنما بعثتُ بها لتشقِّقها خُمُرًا بين النساء» . ⦗٦٨٦⦘\nوفي رواية أبي داود مثل الرواية الآخرة إلى قوله: «لتلبسها» ثم قال: «وأمرني فأطَرْتُها بين نسائي» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فأطرتها) أطرْت الثوب: إذا شققتَه، ويقال: طار لفلان في القسمة سهم كذا، أي: صار له، ووقع في حصته، والمراد: أنَّه قسمها بين نسائه.\n(الفواطم) جمع فاطمة، وهنَّ: فاطمةُ الزهراءُ بنتُ رسولِ الله - ﷺ- وفاطمةُ بنتُ أَسَدٍ أُمُّ علي بن أبي طالب، وفاطمةُ أُمُّ أسماءَ بنتِ حمزةَ، وقيل: الثالثة: فاطمةُ بنتُ عُتْبَةَ بنِ ربيعةَ، وكانت قد هاجَرَتْ.\n_________\n(١) رواه البخاري ١٠ / ٢٥٠ و٢٥١ في اللباس، باب الحرير للنساء، وفي الهبة، باب هدية ما يكره لبسها، وفي النفقات، باب كسوة المرأة بالمعروف، ومسلم رقم (٢٠٧١) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء، وأبو داود رقم (٤٠٤٣) في اللباس، باب ما جاء في لبس الحرير، والنسائي ٨ / ١٩٧ في الزينة، باب الرخصة للنساء في لبس السيراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٧) (٧٥٥) قال: حدثنا محمد بن جعفر، وفي (١/١٥٣) (١٣١٤) قال: حدثنا بهز. والبخاري (٣/٢١٣) و(٧/٨٥) قال: حدثنا حجاج بن منهال. وفي (٧/١٩٥) قال: حدثنا سليمان بن حرب. (ح) وحدثني محمد بن بشار قال: حدثنا غندر ومسلم (٦/١٤٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا غندر وعبد الله بن أحمد (١/٩٠) (٦٩٨) قال: حدثني إسحاق بن إسماعيل. قال: حدثنا يحيى بن عباد والنسائي. في الكبرى (الورقة ١٢٨-أ) قال: حدثنا محمد بن بشار قال: حدثنا محمد غندر.\nخمستهم - محمد بن جعفر غندر وبهز، وحجاج، وسليمان، ويحيى بن عباد - عن شعبة. عن عبد الملك بن ميسرة، عن زيد بن وهب.","vol":"10","page":685},{"text":"٨٣٤٠ - (خ د س) [محمد بن شهاب] الزهري قال: «أخبرني أنسُ بنُ مالك - ﵁ - أنه رأى على أُمِّ كُلثومٍ بُرْدَ حريرٍ سِيَراءَ» أخرجه البخاري.\nوزاد أبو داود والنسائي قال: «والسِّيرَاءُ: المضلَّعُ بالقزِّ» (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٥٤ في اللباس، باب الحرير للنساء، وأبو داود رقم (٤٠٥٨) في اللباس، باب في الحرير للنساء، والنسائي ٨ / ١٩٧ في الزينة، باب الرخصة للنساء في لبس السيراء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٩٥) . والنسائي في الكبرى تحفة الأشراف (١٤٩٤) عن عمران بن بكار.\nكلاهما - البخاري، وعمران - عن أبي اليمان، قال: أخبرنا شعيب.\n٢- وأخرجه أبو داود (٤٠٥٨) قال: حدثنا عمرو بن عثمان، وكثير بن عبيد الحمصيان. والنسائي (٨/١٩٧) قال: أخبرنا عمرو بن عثمان.\nكلاهما - عمرو، وكثير - قالا: حدثنا بقية بن الوليد، عن محمد بن الوليد الزبيدي.\nكلاهما - شعيب،والزبيدي - عن الزهري، فذكره.","vol":"10","page":686},{"text":"٨٣٤١ - (د) جابر بن عبد الله - ﵄ - قال: «كُنَّا ننزِعه ⦗٦٨٧⦘ عن الغلمان، ونتركه على الجواري» قال مِسعرٌ: فسألت عمرو بن دينار عنه؟ فلم يعرفه. أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٥٩) في اللباس، باب الحرير للنساء، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٥٩) قال: حدثنا نصر بن علي، قال: حدثنا أبو أحمد يعني الزبيري، قال: حدثنا مسعر، عن عبد الملك بن ميسرة، عن عمرو بن دينار. فذكره.\nقال مسعر: فسألت عمرو بن دينار عنه فلم يعرفه.","vol":"10","page":686},{"text":"<span data-type=\"title\" id=toc-1879>[النوع] الثاني: في المباح منه</span>\n٨٣٤٢ - (د) عبد الله بن عباس - ﵄ - قال: «إنما نهى رسولُ الله - ﷺ- عن الثوب المُصْمَتِ من الحرير، فأما العلَمُ وسدَى الثوب، فلا بأس به» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٥٥) في اللباس، باب في الرخصة في العلم وخيط الحرير، وإسناده ضعيف، ولكن رواه أحمد في \" المسند \" ١ / ٣١٣ بسند صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١٨) (١٨٧٩) قال: حدثنا مروان. وأبو داود (٤٠٥٥) قال: حدثنا ابن نفيل، قال: حدثنا زهير.\nكلاهما - مروان، وزهير - قالا: حدثنا خصيف، عن عكرمة، فذكره.","vol":"10","page":687},{"text":"٨٣٤٣ - (خ م د ت س) أبو عثمان النهدي - ﵀ - قال: «كتب إلينا عمر بن الخطاب، ونحن بأذَرْبِيجانَ، مع عُتْبَةَ بن فرقد: يا عتبةُ إنه ليس من كَدِّك، ولا كَدِّ أبيك، ولا كدِّ أُمِّك، فأشبِع المسلمين في رِحالهم مما تشْبَعُ منه في رَحْلِكَ، وإياكم والتنْعُمَ وزِيَّ أهل الشرك، ولبُوسَ الحرير، فإنَّ رسولَ الله - ﷺ- نهى عن لَبوس الحرير، قال: إلا هكذا، ورفع لنا رسول الله - ﷺ- إصبعيه السبَّابةَ والوسطى، وضمهما» .\nوفي رواية قال: «كُنَّا مع عُتْبَةَ، فجاءَنا كتابُ عمرَ: أنَّ رسولَ الله - ﷺ- قال: لا يَلْبَسُ الحرير إلا مَنْ ليس له منه شيء في الآخرة، إلا هكذا قال أبو عثمان - بأصبعيه اللتين تلِيان الإبهام» أخرجه البخاري ومسلم.\nولمسلم من روايةُ سُوَيد بن غَفَلة «أنَّ عمر خطب بالجابية، فقال: نهى ⦗٦٨٨⦘ رسولُ الله - ﷺ- عن لبس الحرير، إلا موضع أصبعين، أو ثلاث، أو أربع» .\nوفي رواية أبي داود قال: «كتب عمرُ إلى عُتبَةَ بنِ فرْقد: أنَّ النبيَّ - ﷺ- نهى عن الحرير، إلا ما كان هكذا وهكذا، إصبعين، وثلاثة، وأربعة» وأخرج الترمذي رواية مسلم المفردة.\nوفي رواية النسائي قال: «كُنَّا مع عُتْبَةَ بن فرْقَد، فجاء كتابُ عمرَ: أن النبيَّ - ﷺ- قال: لا يلبَس الحرير إلا مَنْ ليس له منه شيء في الآخرة إلا هكذا، قال أبو عثمان: بإصبعيه اللتين تليان الإبهام، فرأيتُهما أزرار الطيالسة حتى رأيتُ الطيالسة» .\nوله في أخرى من رواية سويد: «أنَّ عمرَ لم يُرَخِّصْ في الديباج إلا موضع أربع أصابع» (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٣٩ - ٢٤١ في اللباس، باب لبس الحرير للرجال وقدر ما يجوز منه، ومسلم رقم (٢٠٦٩) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء، وأبو داود رقم (٤٠٤٢) في اللباس، باب ما جاء في لبس الحرير، والترمذي رقم (١٧٢١) في اللباس، باب ما جاء في الحرير والذهب، والنسائي ٨ / ٢٠٢ في الزينة، باب الرخصة في لبس الحرير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٥) (٩٢) قال: حدثنا حسن بن موسى، قال: حدثنا زهير، قال: حدثنا عاصم الأحول. وفي (١/٣٦) (٢٤٢) قال: حدثنا خلف بن الوليد، قال: حدثنا خالد- ابن عبد الله الطحان-، عن خالد -ابن مهران الحذاء-. وفي (٢٤٣) قال: حدثنا يحيى بن سعيد، قال: حدثنا التيمي. وفي (١/٤٣) (٣٠١) قال: حدثنا يزيد، قال: حدثنا عاصم. وفي (١/٥٠) (٣٥٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحجاج، قال: حدثني شعبة، عن قتادة. وفي (٣٥٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحجاج، وأبو داود، عن شعبة، عن قتادة. والبخاري (٧/١٩٣) قال: حدثنا آدم، قال: حدثنا شعبة، قال: حدثنا قتادة. (ح) وحدثنا أحمد بن يونس، قال: حدثنا زهير، قال: حدثنا عاصم. (ح) وحدثنا مسدد، قال: حدثنا يحيى، عن التيمي. (ح) وحدثنا الحسن بن عمر، قال: حدثنا معتمر، قال: حدثنا أبي. ومسلم (٦/١٤٠و ١٤١) قال: حدثنا أحمد بن عبد الله بن يونس، قال: حدثنا زهير، قال: حدثنا عاصم الأحول. (ح) وحدثني زهير بن حرب، قال: حدثنا جرير بن عبد الحميد. (ح) وحدثنا ابن نمير، قال: حدثنا حفص ابن غياث.\nكلاهما - جرير، وحفص - عن عاصم. (ح) وحدثنا ابن أبي شيبة، وهو عثمان، وإسحاق بن إبراهيم الحنظلي.\nكلاهما- عن جرير، عن سليمان التيمي. (ح) وحدثنا محمد بن عبد الأعلى، قال: حدثنا المعتمر، عن أبيه. (ح) وحدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة. (ح) وحدثنا أبو غسان المسمعي ومحمد بن المثنى. قالا: حدثنا معاذ، وهو ابن هشام، قال: حدثني أبي، عن قتادة. وأبو داود (٤٠٤٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، قال: حدثنا عاصم الأحول، وابن ماجة (٢٨٢٠ و٣٥٩٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث، عن عاصم الأحول. والنسائي (٨/٢٠٢) وفي الكبرى الورقة (١٢٨ -ب) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير، عن سليمان التيمي. وفي الكبرى (ق١٢٨- ب) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرنا جرير. عن عاصم. (ح) وأخبرنا محمد بن المثنى، قال: حدثنا محمد، قال: حدثنا شعبة، عن قتادة. (ح) وأخبرنا عمرو بن علي، قال: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة.\nأربعتهم - عاصم، وخالد الحذاء، وسليمان التيمي، وقتادة - عن أبي عثمان النهدي، فذكره.","vol":"10","page":687},{"text":"٨٣٤٤ - (م د) عبد الله - مولى أسماء - ﵂ - قال: «أرسلتني أسماءُ إلى عبد الله بن عمر، فقالت: بلغني أنك تحرِّمُ أشياءَ ثلاثة: العَلَم في الثوب، ومِيثَرةَ الأُرْجُوان، وصومَ رجب كلِّه؟ فقال: أمَّا ما ذكرتَ من صوم رجب كلِّه: فكيف بمن يصوم الدهر؟ وأمَّا ما ذكرتَ ⦗٦٨٩⦘ من العَلَم في الثوب: فإني سمعت عمرَ بن الخطاب يقول: سمعتُ رسولَ الله - ﷺ- يقول: إنما يلْبَسُ الحريرَ من لا خلاق له، فخِفْتُ أن يكون العَلَم منه، وأمّا مِيثَرَةُ الأُرْجوان: فهذه ميثَرَةُ عبد الله، فإذا هي أُرْجوان، فرَجعْتُ إلى أسماءَ فأخبرتُها، فقالت: هذه جُبّةُ رسول الله - ﷺ- فأخرجتُ إليَّ جُبَّة طيالسة كِسْروانية لها لِبْنَةُ ديباج، وفَرْجاها مكفوفان (١) بالديباج، فقالت: كانت هذه عند عائشةَ حتى قُبِضَتْ، فلما ماتتْ قبضتُها، وكان رسولُ الله - ﷺ- يَلْبَسُها، فنحن نغسلها للمرضى، ونستشفي بها» أخرجه مسلم.\nوفي رواية أبي داود قال: «رأيتُ ابنَ عمر في السوق، فاشترى ثوبًا شاميًَّا فيه خَيْط أحمر، فردَّه، فأتيتُ أسماءَ بنت أبي بكر، فذكرتُ ذلك لها، فقالت: يا جاريةُ، ناوليني جُبَّةَ رسولِ الله - ﷺ-، فأخرجت - أظنه - جُبَّةَ طيالسة مكفوفةَ الجيب والكُمَّين والفَرْجين بالديباج» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أُرْجُوان) الأُرجوان: صِبْغٌ أحمرُ شديدُ الحمرة.\n_________\n(١) في نسخ مسلم المطبوعة: وفرجيها مكفوفين.\n(٢) رواه مسلم رقم (٢٠٦٩) في اللباس، باب تحريم استعمال إناء الذهب والفضة للرجال والنساء، وأبو داود رقم (٤٠٥٤) في اللباس، باب الرخصة في العلم وخيط الحرير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٤٧) قال: حدثنا يحيى بن سعيد، عن عبد الملك. وفي (٦/٣٤٨) قال: حدثنا يزيد بن هارون، عن حجاج. وفي (٦/٣٥٣) قال: حدثنا وكيع. قال: حدثنا مغيرة بن زياد. وفي (٦/٣٥٤) قال: حدثنا عبد الرحمن، عن حماد بن سلمة، عن حجاج، وفي (٦/٣٥٥) قال: حدثنا نصر بن باب، عن حجاج، وعبد بن حميد (١٥٧٦) قال: حدثني ابن أبي شيبة. قال: حدثنا عبد الرحيم بن سليمان، عن حجاج. والبخاري في الأدب المفرد (٣٤٨م) قال: حدثنا مسدد، عن يحيى، عن عبد الملك العرزمي. ومسلم (٦/١٣٩) قال: حدثنا يحيى بن يحيى. قال: أخبرنا خالد بن عبد الله، عن عبد الملك. وأبو داود (٤٠٥٤) قال: حدثنا مسدد، قال: حدثنا عيسى بن يونس. قال: حدثنا المغيرة بن زياد. وابن ماجة (٢٨١٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان، عن حجاج. وفي (٣٥٩٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن مغيرة ابن زياد.\nوالنسائي في الكبرى تحفة الأشراف (١١/١٥٧٢١) عن قتيبة بن سعيد، عن يحيى بن أبي زائدة، عن عبد الملك بن أبي سليمان.\nثلاثتهم - عبد الملك، وحجاج، ومغيرة - عن عبد الله، أبي عمر، مولى أسماء، فذكره\n* وأخرجه أحمد (٦/٣٤٨و٣٥٤) قال: حدثنا هشيم. قال: حدثنا عبد الملك، عن عطاء، عن مولى لأسماء بنت أبي بكر، عن أسماء، نحوه.","vol":"10","page":688},{"text":"٨٣٤٥ - (ط) عروة بن الزبير - رحمه الله تعالى - «أنَّ عائشةَ ⦗٦٩٠⦘ كسَتْ عبد الله بنَ الزبير مِطرَفَ خَزٍّ كانت تلبَسُهُ» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِطْرَفَ) المِطرفُ: بكسر الميم وضمها رداءٌ من خَزٍّ مربَّعٌ له أعلام، والأكثر الكسر، وقد يكون من غير الخَزِّ.\n_________\n(١) ٢ / ٩١٢ في اللباس، باب ما جاء في لبس الخز، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١٧٥٧) عن هشام بن عروة، عن أبيه، فذكره.\nوإسناده صحيح.","vol":"10","page":689},{"text":"٨٣٤٦ - (خ م ت د س) أنس بن مالك - ﵁ - قال: «رخَّصَ رسولُ الله - ﷺ- للزبير وعبد الرحمن بن عوف في لبُسْ الحرير، لحكَّة [كانت] بهما» .\nوفي رواية قال: «شكَوْا إلى رسول الله - ﷺ- القَمْلَ، فرَخَّصَ لهما في قُمُصِ الحرير في غزاة لهما» وفي أخرى مثله، وفيه: «في السَّفَر من حِكَّة بهما، أو وَجَع كان بهما» أخرجه إلا الموطأ (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٤٩ في اللباس، باب ما يرخص للرجال من الحرير للحكة، وفي الجهاد، باب الحرير في الحرب، ومسلم رقم (٢٠٧٦) في اللباس، باب إباحة لبس الحرير للرجل إذا كانت به حكة أو نحوها، والترمذي رقم (١٧٢٢) في اللباس، باب ما جاء في الرخصة في لبس الحرير في الحرب، وأبو داود رقم (٤٠٥٦) في اللباس، باب في لبس الحرير لعذر، والنسائي ٨ / ٢٠٢ في الزينة، باب الرخصة في لبس الحرير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٢) قال: حدثنا يزيد. وفي (٣/١٩٢) قال: حدثنا بهز وعفان. وفي (٣/٢٥٢) قال: حدثنا عفان. والبخاري (٤/٥٠) قال: حدثنا أبو الوليد. وفي (٤/٥٠) أيضا قال: حدثنا محمد بن سنان. ومسلم (٦/١٤٣) قال: حدثنا زهير بن حرب، قال: حدثنا عفان. والترمذي (١٧٢٢) قال: حدثنا محمود بن غيلان قال: حدثنا عبد الصمد بن عبد الوارث.\nوالنسائي في الكبرى تحفه الأشراف (٤٩٣١) عن عبد الله بن الهيثم بن عثمان، عن أبي داود.\nسبعتهم - يزيد، وبهز، وعفان، وأبو الوليد، وابن سنان، وعبد الصمد، وأبو داود - عن همام بن يحيى.\n٢- وأخرجه أحمد (٣/١٢٧و٢٧٣) قال: حدثنا حجاج. وفي (٣/١٨١و٢٧٣) قال: حدثنا وكيع. وفي (٣/٢٥٥ و٢٧٣) قال: حدثنا محمد بن جعفر وفي (٣/٢٧٣) قال: حدثنا يحيى بن سعيد.\nوالبخاري (٤/٥٠) قال: حدثنا مسدد قال: حدثنا يحيى بن سعيد. وفي (٤/٥٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. وفي (٧/١٩٥) قال: حدثني محمد بن سلام قال: أخبرنا وكيع ومسلم (٦/١٤٣) قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا وكيع. وفي (٦/١٤٣) أيضا قال: حدثنا محمد بن المثنى، وابن بشار قالا: حدثنا محمد بن جعفر.\nأربعتهم - حجاج، ووكيع، وابن جعفر، ويحيى بن سعيد - عن شعبة..\n٣- وأخرجه أحمد (٣/٢١٥) قال: حدثنا محمد بن بكر. وفي (٣/٢١٥) أيضا قال: حدثنا أسباط. والبخاري (٤/٥٠) قال: حدثنا أحمد بن المقدام قال: حدثنا خالد بن الحارث. ومسلم (٦/١٤٣) قال: حدثنا أبو كريب محمد بن العلاء قال: حدثنا أبو أسامة. وفي (٦/١٤٣) أيضا قال: حدثنا أبو بكر بن أبي شيبة قال: حدثنا محمد بن بشر وأبو داود (٤٠٥٦) قال: حدثنا النفيلي، قال: حدثنا عيسى بن يونس وابن ماجة (٣٥٩٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بشر والنسائي (٨/٢٠٢) قال: أخبرنا نضر بن علي. قال: حدثنا الخالد بن الحارث. وفي (٨/٢٠٢) أيضا قال: أخبرنا إسحاق بن إبراهيم قال: حدثنا عيسى بن يونس.\nستتهم - ابن بكر، وأسباط، وخالد، وأبو أسامة، وابن بشر، وعيسى - عن سعيد بن أبي عروبة.\nثلاثتهم - همام، وسعيد، وشعبة - عن قتادة فذكره.","vol":"10","page":690},{"text":"<span data-type=\"title\" id=toc-1880>الفصل الخامس: في الصوف والشَّعَر</span>\n٨٣٤٧ - (د) عائشة - ﵂ - قالت: «صنعتُ لرسولِ الله - ﷺ- بُرْدَة سوداءَ، فَلَبِسَها، فلما عَرِقَ فيها وَجَدَ منها ريح الصوف، فقذفَهَا، وأحسِبُهُ قال: وكان يُعْجِبه الرِّيحُ الطَّيبةُ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٧٤) في اللباس، باب في السواد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٣٢) قال: حدثنا عفان. وفي (٦/١٤٤) قال: حدثنا يزيد. وفي (٦/٢١٩) قال: حدثنا بهز. وفي (٦/٢٤٩) قال: حدثنا عبد الصمد. وأبو داود (٤٠٧٤) قال: حدثنا محمد بن كثير. والنسائي في الكبرى تحفة الأشراف (١٢/١٧٦٦٥) عن هلال بن العلاء، عن عفان.\nخمستهم - عفان، ويزيد، وبهز، وعبد الصمد، ومحمد بن كثير - عن همام، عن قتادة، عن مطرف بن عبد الله بن الشخير، فذكره.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (١٢/١٧٦٦٥) عن محمد بن المثنى، عن معاذ بن هشام، عن أبيه، عن قتادة، عن مطرف، أن النبي -ﷺ-.. فذكره. مرسلا.","vol":"10","page":691},{"text":"٨٣٤٨ - (ت د) أبو موسى الأشعري - ﵁ - قال لابنه أبي بُرْدةَ: «يا بُنيّ، لو رأيتَنا ونحن مع النبيِّ - ﷺ-، وقد أصابتْنا السماءُ؟ لَحَسِبْتَ أنَّ ريحنَا ريحُ الضأنِ» أخرجه الترمذي وأبو داود (١) .\nوقال الترمذي: ومعنى هذا الحديث: «أنَّه كانت ثيابُهُم الصوفَ، فإذا أصابهم المطرُ يجيء من ثيابهم ريحُ الصُّوفِ» .\n_________\n(١) رواه وأبو داود رقم (٤٠٣٣) في اللباس، باب لبس الصوف والشعر، والترمذي رقم (٢٤٨١) في صفة القيامة، باب رقم (٣٩)، وقال الترمذي: هذا حديث صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٠٧) قال: حدثنا حسن بن موسى، قال: حدثنا أبو هلال. وفي (٤/٤١٩) قال: حدثنا روح، قال: حدثنا سعيد. وفي (٤/٤١٩) قال: حدثنا سليمان بن داود، قال: حدثنا أبو عوانة. وأبو داود (٤٠٣٣) قال: حدثنا عمرو بن عون، قال: حدثنا أبو عوانة. وابن ماجة (٣٥٦٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الحسن بن موسى، عن شيبان. والترمذي (٢٤٧٩) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة.\nأربعتهم - أبو هلال، وسعيد، وأبو عوانة، وشيبان - عن قتادة، عن أبي بردة، فذكره..","vol":"10","page":691},{"text":"٨٣٤٩ - (خ م د ت) أبو بردة - ﵁ - قال: «دخلتُ على عائشةَ، فأخرجتْ إلينا كِساء مُلَبَّدًا، مِن التي يُسمُّونها الملبَّدةَ، وإزارًا ⦗٦٩٢⦘ غليظًا مما يُصْنَعُ باليمن، قال: وأقسَمتْ بالله لقد قُبضَ رُوحُ رسولِ الله - ﷺ- في هذين الثوبين» أخرجه البخاري ومسلم وأبو داود.\nوفي رواية الترمذي قال: «أخرجتْ إلينا عائشةُ كساء ملبَّدًا وإزارًا غليظًا، فقالت: قُبضَ رسولُ الله - ﷺ- في هذين» (١) .\n_________\n(١) رواه البخاري ٦ / ١٤٩ في الجهاد، باب ما ذكر من درع النبي ﷺ وعصاه وسيفه وقدحه وخاتمه، في اللباس، باب الأكسية والخمائص، ومسلم رقم (٢٠٨٠) في اللباس، باب التواضع في اللباس، وأبو داود رقم (٤٠٣٦) في اللباس، باب لباس الغليظ، والترمذي رقم (١٧٣٣) في اللباس، باب ما جاء في لبس الصوف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٢) قال: حدثنا إسماعيل. قال: حدثنا أيوب. وفي (٦/١٣١) قال: حدثنا عفان وبهز. قالا: حدثنا سليمان بن المغيرة والبخاري (٤/١٠١) قال: حدثني محمد بن بشار قال: حدثنا عبد الوهاب. قال: حدثنا أيوب ومسلم (٦/١٤٥) قال: حدثنا شيبان بن فروخ قال: حدثنا سليمان بن المغيرة. (ح) وحدثني علي بن حجر السعدي، ومحمد بن حاتم ويعقوب بن إبراهيم.\nجميعا، عن ابن علية، قال ابن حجر. حدثنا إسماعيل، عن أيوب. (ح) وحدثني محمد بن رافع قال: حدثنا عبد الرزاق. قال: أخبرنا معمر عن أيوب وأبو داود (٤٠٣٦) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. (ح) وحدثنا موسى. قال: حدثنا سليمان، يعني ابن المغيرة، وابن ماجة (٣٣٥١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة قال: أخبرني سليمان بن المغيرة. والترمذي (١٧٣٣) وفي الشمائل (١١٩) قال: حدثنا أحمد بن منيع قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا أيوب.\nثلاثتهم - أيوب، وسليمان، وحماد - عن حميد بن هلال، عن أبي بردة، فذكره.","vol":"10","page":691},{"text":"٨٣٥٠ - (م د ت) عائشة - ﵂ - قالت: «خرجَ رسولُ الله - ﷺ- ذات غداة وعليه مِرْط مُرَحَّل من شَعَرٍ أسودَ» أخرجه مسلم وأبو داود والترمذي، وليس عند الترمذي: «مُرَحَّل» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مِرْطٌ) المِرط: كساءٌ من صوف أو خَزٍّ، يُؤتَزَر به.\n(مُرَحَّل) المرحَّلُ، بالحاء المهملة: الذي فيه صور الرحال، وقيل «المرحَّل»: الموشَّى المنقوش، سُمِّيَ بذلك، لأن فيه تصاوير الرحال، وجمعه: مراحل، ويقال لذلك العمل: الترحيل، والمراد بالرحال: الأكوار والإبل جميعًا.\n_________\n(١) رواه مسلم رقم (٢٠٨١) في اللباس، باب التواضع في اللباس، وأبو داود رقم (٤٠٣٢) في اللباس، باب في لبس الصوف والشعر، والترمذي رقم (٢٨١٤) في الأدب، باب ما جاء في الثوب الأسود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٦٢) قال: حدثنا يحيى بن زكريا ومسلم. (٦/١٤٥) قال: حدثني سريج بن يونس قال: حدثنا يحيى بن زكرياء بن أبي زائدة. (ح) وحدثنا إبراهيم بن موسى قال: حدثنا ابن أبي زائدة. (ح) وحدثنا أحمد بن حنبل قال: حدثنا يحيى بن زكرياء. وفي (٧/١٣٠) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير قالا: حدثنا محمد بن بشر وأبو داود (٤٠٣٢) قال: حدثنا يزيد بن خالد بن يزيد بن عبد الله الرملي، وحسين بن علي. قالا: حدثنا ابن أبي زائدة والترمذي (٢٨١٣) .وفي الشمائل (٦٩) . قال: حدثنا أحمد بن منيع قال: حدثنا يحيى بن زكريا بن أبي زائدة.\nكلاهما - يحيى بن زكريا بن أبي زائدة، ومحمد بن بشر - عن زكريا بن أبي زائدة، عن مصعب بن شيبة عن صفية بنت شيبة، فذكرته.","vol":"10","page":692},{"text":"٨٣٥١ - (د) [عبد الله] بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «كان على موسى - ﵇ - يومَ كلَّمه ربُّه سراويلُ صُوف، وجُبّةُ صوف، وكِساءُ صوف، وكُمَّةُ صُوف، ونعلان من جِلْدِ حمارٍ مَيَّت» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٧٣٤) في اللباس، باب ما جاء في لبس الصوف، وفي سنده حميد بن علي أو ابن عطاء الأعرج، وهو ضعيف، وقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث حميد الأعرج، وحميد هو ابن علي الأعرج الكوفي، قال: سمعت محمدًا (يعني البخاري) يقول: حميد بن علي الأعرج منكر الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٣٤) قال: حدثنا علي بن حجر قال: حدثنا خلف ابن خليفة، عن حميد الأعرج، عن عبد الله بن الحارث، فذكره.\nقال أبو عيسى الترمذي: هذا حديث غريب لا نعرفه إلا من حديث حميد الأعرج، وحميد هو ابن علي الكوفي.\nوقال أيضا: سمعت محمدا -يعني ابن إسماعيل البخاري - يقول: حميد بن علي الأعرج منكر الحديث.","vol":"10","page":693},{"text":"<span data-type=\"title\" id=toc-1881>الفصل السادس: في الفرش والوسائد</span>\n٨٣٥٢ - (خ م د ت) عائشة - ﵂ - قالت: «كان فِرَاشُ رسولِ الله - ﷺ- من أَدَم حَشُوهُ ليف» .\nوفي رواية: «كان وِسادُ رسولُ الله - ﷺ- الذي يتكئ عليه من أَدَم حشوه ليف» وفي أخرى: «الذي ينام عليه» أخرجه البخاري ومسلم.\nولمسلم: «إنما كان فراشُ رسولِ الله - ﷺ- الذي ينام عليه أدَمًا حشوه ليف» . ⦗٦٩٤⦘\nوفي أخرى: «إنما كان اضطجاع (١) رسولِ الله - ﷺ- ...» الحديث.\nوفي رواية أبي داود: قالت: «كانت ضجعةُ رسولِ الله - ﷺ- أدمًا حشوها ليف» .\nوفي أخرى: «كان وساد النبي - ﷺ- الذي ينام عليه بالليل من أَدَم حشوه ليف» .\nوفي رواية الترمذي: «إنما كان فراشُ النبيِّ - ﷺ- الذي ينام عليه [من] أدَم حَشْوُهُ (٢) لِيف» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الضِّجعة) بكسر الضاد: من الاضطجاع، كالجِلْسَة من الجلوس، ⦗٦٩٥⦘ وهي الهيئة، وبفتحها: المرة الواحدة من النوم، والمراد به: ما كان يضطجع عليه، فيكون في الكلام مضاف محذوف، تقديره: كانت ذاتَ ضِجْعَةٍ، أو ذات اضطجاعة: فراشُ أَدَمٍ حشوها ليف.\n_________\n(١) كذا في الأصل: اضطجاع، وفي نسخة أخرى: إضجاع، وفي نسخ مسلم المطبوعة: ضجاع، وكذلك هي عند ابن ماجة رقم (٤١٥١)، وأحمد في \" المسند \" ٦ / ٤٨ و٥٦ و١٠٨ و٢٠٧ و٢٦٢ ضجاع، قال الحافظ في \" الفتح \": ضجاع: ما يضطجع عليه.\n(٢) في نسخ الأصل المخطوطة، وفي نسخ الترمذي المطبوعة: أدم، ووقع هذا الحديث عند مسلم بنفس إسناد الترمذي: أدمًا، كما تقدم، وعلى هامش الترمذي طبع بولاق: نسخه: أدمًا، وانظر ما قاله العلامة ملا علي القاري في \" جمع الوسائل \" شرح شمائل الترمذي، في باب ما جاء في فراش رسول الله ﷺ، حول إعراب \" أدم \" التي جاءت في نسخ الترمذي وغيرها.\n(٣) رواه البخاري ١١ / ٢٥٠ في الرقاق، باب كيف كان عيش النبي ﷺ وأصحابه وتخليهم عن الدنيا، ومسلم رقم (٢٠٨٢) في اللباس، باب التواضع في اللباس، وأبو داود رقم (٤١٤٦) و(٤١٤٧) في اللباس، باب في الفرش، والترمذي رقم (١٧٦١) في اللباس، باب ما جاء في فراش النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٨) قال: حدثنا أبو معاوية. وفي (٦/٥٦) قال: حدثنا ابن نمير. وفي (٦/٧٣) قال: حدثنا إسحاق. قال: حدثنا عبد الرحمن، يعني ابن أبي الزناد. وفي (٦/٢٠٧) قال: حدثنا وكيع. وفي (٦/٢١٢) قال: حدثنا عبد القدوس بن بكر. وعبد بن حميد (١٥٠٦) قال: حدثنا النضر بن شميل. والبخاري (٨/١٢١) قال: حدثني أحمد بن أبي رجاء. قال: حدثنا النضر. ومسلم (٦/١٤٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان. (ح) وحدثني علي ابن حجر السعدي. قال: أخبرنا علي بن مسهر. و(ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا ابن نمير. (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا أبو معاوية. وأبو داود (٤١٤٦) قال: حدثنا عثمان بن أبي شيبة وأحمد بن منيع. قالا: حدثنا أبو معاوية. وفي (٤١٤٧) قال: حدثنا أبو توبة. قال: حدثنا سليمان، يعني ابن حيان. وابن ماجة (٤١٥١) قال: حدثنا عبد الله بن سعيد. قال: حدثنا عبد الله بن نمير وأبو خالد. والترمذي (١٧٦١) . وفي الشمائل (٣٢٨) قال: حدثنا علي بن حجر. قال: أخبرنا علي بن مسهر. وفي (٢٤٦٩) قال: حدثنا هناد، قال: حدثنا عبدة.\nتسعتهم - أبو معاوية الضرير، وعبد الله بن نمير، وعبد الرحمن بن أبي الزناد، ووكيع، وعبد القدوس بن بكر، والنضر بن شميل، وعبدة بن سليمان، وعلي بن مسهر، وأبو خالد سليمان بن حيان - عن هشام بن عروة، عن أبيه، فذكره.\n* الروايات ألفاظها متقاربة.","vol":"10","page":693},{"text":"٨٣٥٣ - (م د س) جابر بن عبد الله - ﵄ - قال: «ذَكَرَ رسولُ الله - ﷺ- الفُرُشَ، فقال: فِراشٌ للرجل، وفِراشٌ للمرأة، وفِراشٌ للضَّيْف، والرابع للشيطان» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٤١٤٢) في اللباس، باب في الفرش، والنسائي ٦ / ١٣٥ في النكاح، باب الفرش، ورواه أيضًا مسلم رقم (٢٠٨٤) في اللباس، باب كراهة ما زاد على الحاجة من الفرش واللباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٢٤) قال: حدثنا أبو عبد الرحمن عبد الله بن يزيد قال: أخبرنا حيوة.\n٢- وأخرجه مسلم (٦/١٤٦) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح وأبو داود (٤١٤٢) قال: حدثنا يزيد بن خالد الهمداني الرملي، والنسائي (٦/١٣٥) قال: أخبرنا يونس بن عبد الأعلى، وفي الكبرى تحفة الأشراف (٢٣٧٧) عن محمد بن سلمة.\nأربعتهم - أبو الطاهر ويزيد، ويونس ومحمد بن سلمة - عن ابن وهب.\nكلاهما - حيوة، وابن وهب - قالا: أخبرنا أبو هانيء أنه سمع وأبا عبد الرحمن، فذكره.","vol":"10","page":695},{"text":"٨٣٥٤ - (د ت) جابر بن سمرة - ﵁ - قال: «دخلتُ على رسول الله - ﷺ-، فرأيته مُتكئًا على وسادة على يساره» . أخرجه الترمذي وأبي داود (١) .\n_________\n(١) رواه أبو داود رقم (٤١٤٣) في اللباس، باب في الفرش، والترمذي رقم (٢٧٧١) في الأدب، باب ما جاء في الاتكاء، وقال الترمذي: هذا حديث حسن غريب، قال: وروى غير واحد هذا الحديث عن إسرائيل عن سماك عن جابر بن سمرة قال: رأيت النبي ﷺ متكئًا على وسادة، ولم يذكروا \" على يساره \"، ورواه الترمذي رقم (٢٧٧٢) دون قوله: \" على يساره \" وقال: هذا حديث صحيح، وهو كما قال، وكذا رواه الدارمي وصححه أبو عوانة وابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٠٢) وأبو داود (٤١٤٣) قال: حدثنا أحمد بن حنبل. (ح) وحدثنا عبد الله بن الجراح، والترمذي (٢٧٧١) . وفي الشمائل (١٣٤) قال: حدثنا يوسف بن عيسى وعبد الله بن أحمد (٥/٩٧) قال: حدثني عثمان بن محمد.\nأربعتهم - أحمد، وعبد الله، ويوسف وعثمان - عن وكيع.\n٢- وأخرجه الترمذي (٢٧٧٠) .وفي الشمائل (١٣٠) قال: حدثنا عباس بن محمد الدوري البغدادي قال: حدثنا إسحاق بن منصور الكوفي.\nكلاهما - وكيع وإسحاق - عن إسرائيل، عن سماك بن حرب، فذكره.","vol":"10","page":695},{"text":"٨٣٥٥ - (خ) عبيدة (١) [السلماني] قال: «افتراش الحرير كلبسه» . أخرجه البخاري تعليقًا (٢) .\n_________\n(١) في الأصول: أبو عبيدة، وفي بعض النسخ: أبو عبيد، والتصحيح من نسخ البخاري المطبوعة.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه البخاري تعليقًا، وهو عنده ١٠ / ٢٤٦ في اللباس، باب افتراش الحرير، قال الحافظ في \" الفتح \": وصله الحارث بن أبي أسامة من طريق محمد بن سيرين قال: قلت لعبيدة: افتراش الحرير كلبسه؟ قال: نعم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (١٠/٢٤٦) في اللباس - باب افتراش الحرير.","vol":"10","page":695},{"text":"٨٣٥٦ - (ت د س) أبو المليح [بن أسامة] عن أبيه - ﵁ - قال: «نهى رسولُ الله - ﷺ- عن جُلودِ السباعِ أنْ تُفْتَرَشَ» وفي أخرى: «نهى عن جلود السباع» أخرجه الترمذي وأخرج أبو داود والنسائي الثانية (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نهى عن جلود السباع) قال الخطابي: من رأى أن الدِّباغ لا يُفعل إلا في جلد ما يؤكل لحمه: يحتج بهذا الحديث وغيره، ويكون معناه عنده: أن النهي إنما هو أن يستعمل قبل الدباغ، وتأوَّله أصحاب الشافعي على أنه إنما نهي عن استعمالها من أجل شعرها، لأن جلود النمور والحُمُر ونحوها إنما تستعمل مع بقاء الشعر عليها، وشعر الميتة نجس عندهم، وقد يكون النهي عنها أيضًا من أنَّها مراكبُ أهلِ السَّرَفِ والخُيَلاء، فإذا دُبِغَ الجلدُ بعد أن يذهبَ شعره، فهو طاهر عنده، لأن شعور الميتة لا تقبل الدباغ.\n_________\n(١) رواه أبو داود رقم (٤٠٣٢) في اللباس، باب جلود النمور والسباع، والترمذي رقم (١٧٧١) في اللباس، باب ما جاء في النهي عن جلود السباع، والنسائي ٧ / ١٧٦ في الفرع، باب النهي عن الانتفاع بجلود السباع من حديث سعيد بن أبي عروبة عن قتادة عن أبي المليح عن أبيه، وقال الترمذي: ولا نعلم أحدًا قال: عن أبي المليح عن أبيه غير سعيد بن أبي عروبة، وقال الترمذي: ورواه شعبة عن يزيد الرشك عن أبي المليح عن النبي ﷺ، وقال الترمذي: وهذا أصح، يعني: مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٥/٧٤) قال:حدثنا إسماعيل. وفي (٥/٧٤) قال: حدثنا محمد بن جعفر. وفي (٥/٧٥) قال: حدثنا يحيى بن سعيد والدارمي (١٩٨٩) قال: أخبرنا معمر بن بشر، عن ابن المبارك. وفي (١٩٩٠) قال: أخبرنا مسدد، قال: حدثنا يحيى بن سعيد. وأبو داود (٤١٣٢) قال: حدثنا مسدد، أن يحيى بن سعيد وإسماعيل بن إبراهيم حدثاهم والترمذي (١٧٧١) قال: حدثنا أبو كريب قال: حدثنا ابن المبارك، ومحمد بن بشر، وعبد الله بن إسماعيل بن أبي خالد. (ح) وحدثنا محمد بن بشار، قال: حدثنا يحي بن سعيد، والنسائي (٧/١٧٦) . قال: أخبرنا عبيد الله بن سعيد، عن يحيى.\nستتهم - إسماعيل، وابن جعفر، ويحيى، وابن المبارك، ومحمد بن بشر، وعبد الله بن إسماعيل - عن سعيد بن أبي عروبة عن قتادة، عن أبي المليح، فذكره.","vol":"10","page":696},{"text":"<span data-type=\"title\" id=toc-1882>الفصل السابع: في أحاديث متفرقة</span>\n٨٣٥٧ - (د) عتبة بن عبد السلمي - ﵁ - قال: «استكسيتُ رسول الله - ﷺ-، فكساني خيْشَتين، فلقد رأيتُني وأنا أَكُسَى أصحابي» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٣٢) في اللباس، باب في لبس الصوف والشعر، وفي سنده عقيل بن مدرك لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٨٥) قال: حدثنا هيثم بن خارجة. وأبو داود (٤٠٣٢) قال: حدثنا إبراهيم بن العلاء الزبيدي.\nكلاهما - هيثم، وإبراهيم بن العلاء - عن إسماعيل بن عياش، عن عقيل بن مدرك السلمي، عن لقمان بن عامر الوصابي، فذكره.","vol":"10","page":697},{"text":"٨٣٥٨ - (د) عبد الله بن عمر - ﵄ - «أنه رأى رُفقَة من أهل اليمن رحالُهم من الأدَمِ، فقال: مَنْ أحبَّ أن ينظرَ إلى أشبَهِ رُفْقَةٍ كانوا بأصحاب رسول الله - ﷺ-، فلينظر إلى هؤلاء» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤١٤٤) في اللباس، باب في الفرش، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٢٠) (٦٠١٦) قال: حدثنا هاشم. وأبو داود (٤١٤٤) قال: حدثنا هناد بن السري عن وكيع.\nكلاهما - هاشم، ووكيع - عن إسحاق بن سعيد بن عمرو الرقاشي، عن أبيه، فذكره.","vol":"10","page":697},{"text":"٨٣٥٩ - (م ط) أبو هريرة - ﵁ - أنه قال: «نِساء كاسيات عاريات مائلات مُميِلات، لا يدْخُلْنَ الجنة، ولا يجْدنَ ريحها، ورِيحُها يوجد من مسيرة خمسمائة عام» أخرجه الموطأ.\nوأخرجه مسلم في جملة حديث طويل، وهو مذكور في موضعه، إلا ⦗٦٩٨⦘ أن الموطأ وقفه على أبي هريرة، ومسلمًا ورفعه إلى النبي - ﷺ- (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كاسيات عاريات) الكاسية العارية: هي التي تلبس الرقيق من الثياب الذي يَشِفُّ، يقال: كسا يكسو: إذا صار ذا كسوة، فهو كاسٍ، وقيل: يكسين بعضَ أجسامهن ويلقين خُمُرهن من ورائهن، فتظهر صدورهن.\n(مائلات مميلات) المائلات: الزائغات عن طاعة الله تعالى وعما يلزمهن من حفظ الفروج، والمميلات: اللاتي يعلِّمن غيرَهُنَّ الدخول في مثل فعلهن. وقيل: «مائلاتٌ»: متبخترات في مشيهن، «مميلات»: يملن أعطافهن، وقيل: المائلات اللاتي يمتشطن المِشْطة المَيْلاء، وهي مشطة البغايا، والمميلات: اللاتي يَمْشُطْنَ غيرَهن تلك المشطة.\n_________\n(١) رواه مالك في الموطأ ٢ / ٩١٣ في اللباس، باب ما يكره للنساء لبسه من الثياب، ومسلم رقم (٢١٢٨) في اللباس، باب النساء الكاسيات العاريات المائلات المميلات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٥٥) قال: حدثنا أسود بن عامر. قال: حدثنا شريك وفي (٢/٤٤٠) قال: حدثنا أبو داود الحفري، عن شريك، ومسلم (٦/٦٨و٨/١٥٥) قال: حدثني زهير بن حرب. قال: حدثنا جرير.\nكلاهما - شريك، وجرير بن عبد الحميد - عن سهيل بن أبي صالح، عن أبيه، فذكره.\nوأخرجه مالك في الموطأ (١٧٥٩) مع شرح الزرقاني عن مسلم بن أبي مريم، عن أبي صالح، فذكره.","vol":"10","page":697},{"text":"<span data-type=\"title\" id=toc-1883>الكتاب الثاني: في اللقطة</span>\n٨٣٦٠ - (خ م ط د ت) يزيد مولى المنبعث أنه سمع زيدَ بنَ خالد يقول: «سُئِل رسولُ الله - ﷺ- عن اللقطة: الذَهبِ أو الوَرِقِ؟ فقال: اعرِفْ وكاءها وعِفاصها، ثم عرِّفها سنة، فإن لم تَعْرِفْ، فاستنْفِقْها، ولتكن وديعة عندك، فإن جاء طالبُها يومًا من الدهر، فأدِّها إليه، وسأله عن ضالة الإبل؟ فقال: ما لَكَ وما لها؟ دَعْها، فإن معها حِذَاءها وسقاءها، تَرِدُ الماء وتأكلُ الشجر، حتى يَجِدَها ربُّها، وسأله عن الشاة؟ فقال: خُذْها، فإنما هي لك، أو لأخيك، أو للذئب» .\nوفي رواية - بعد قوله في اللقطة: «وكانت وديعةً عنده» قال يحيى بن سعيد: فهذا الذي لا أدري: أفي حديث رسولِ الله - ﷺ- أم شيء من عنده؟ وفيه - بعد قوله في الغنم: «لك أو لأخيك أو للذئب» - قال يزيد: وهي تُعَرّف أيضًا؟ .\nوفي أخرى في اللقطة: «فإن جاء صاحبُها، وإلا فَشأْنَكَ بها» .\nوفي أخرى: «وإلا فاستَنْفِق بها» . ⦗٧٠٠⦘\nوفي أخرى قال: «فضالة الإبل؟ قال: فغضب رسولُ الله - ﷺ- حتى احمرَّتْ وجْنَتَاهُ - أو احمرَّ وجهه - ثم قال: ما لَكَ ولها؟» .\nوفي أخرى: «فإن جاءَ صاحبُها فعرَّف عِفاصَها وعَدَدها ووِكاءَها، فأعطِها إياه، وإلا فهي لك» لم يذكر سفيان عن ربيعة «العدد» .\nوفي رواية قال: سُئل رسولُ الله - ﷺ- عن اللقطة؟ فقال: «عَرّفْها سنة، فإن لم تُعْتَرَف، فاعْرِف عِفَاصها ووكاءها، ثم كُلْها، فإن جاءَ صاحبُها فأدِّها إليه» .\nوفي أخرى: فإن اعتُرِفتْ فأدِّها، وإلا فعرِّف عِفَاصَها ووعاءها وعددها» .\nأخرجه البخاري ومسلم، إلا الروايتين الأخيرتين، فإن مسلمًا انفرد بهما.\nوفي رواية الموطأ قال: «جاء رجل إلى رسولِ الله - ﷺ- فسأله عن اللقطة؟ فقال: «اعرِف عِفَاصها ووِكاءها، ثم عَرِّفها سَنَة، فإن جاءَ صاحبُها، وإلا فشأنَك بها، فقال: فضالةَ الغنم، يا رسولَ الله؟ قال: لَكَ، أو لأخيك أو للذئب، قال: فضالَّة الإبل؟ قال: ما لَكَ ولها؟ معها سقاؤها وحِذَاؤُها، تَرِدُ الماء، وتأكلُ الشجر، حتى يلقاها رَبُّهَا» .\nوفي رواية الترمذي وأبي «أنَّ رجلًا سأل النبيَّ - ﷺ- عن اللقطة فقال: عَرِّفْها سَنَة، ثم اعرِف وكاءها وعِفَاصَهَا - وفي أخرى، وعاءها ⦗٧٠١⦘ وعفاصها - ثم استَنْفِقْ بها، فإن جاء ربُّها فأدِّها إليه، فقال: يا رسولَ الله، فضالَّةُ الغنم؟ فقال: خُذها، فإنما هِيَ لك، أو لأخيك، أو للذئب، قال: يا رسولَ الله، فضالَّةُ الإبل؟ فغضب رسولُ الله - ﷺ- حتى احمرتْ وجنتاهُ أو احمر وجهه - وقال مالك ولها؟ معها حِذاؤها وسِقاؤُها، حتى يأتيها ربُّها» .\nوفي أخرى لأبي داود - بعد قوله «سِقاؤها» - «تَرِد الماءَ، وتأكلُ الشجرَ» ولم يقل في ضالة الغنم: «خذها» وقال في اللقطة: «عرِّفْها سنَة، فإن جاء صاحبُها، وإلا فشأنَك بها» ولم يذكر «استنْفِق» .\nوله أيضًا في روايات أخرى نحو ما سبق في روايات البخاري ومسلم؛ وله في أخرى بمعناه، وفيه «فإن جاء باغِيها فعرَّف عِفَاصها وعَددَهَا فادْفعها إليه» .\nقال أبو داود: عن عمرو بن شعيب عن أبيه عن جدِّه عن النبيِّ - ﷺ- مثله، ولم يذكر لفظه.\nوله في أخرى عن زيد بن خالد قال: «سُئل رسولُ الله - ﷺ- عن اللقطة قال: تُعرِّفها حولًا، فإن جاء صاحبُها دفعتَها إليه، وإلا عَرَّفتَ وِكاءها وعِفَاصها، ثم أفِضْها في مالك، فإن جاء صاحبُها دفعتَها إليه» (١) . ⦗٧٠٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عفاصها ووكاءها) العفاص: الوعاء الذي تكون فيه النفقة، جلدًا كان أو خِرْقة أو غير ذلك، والوكاء: الخيط الذي يُشَدُّ به رأسُ الكيس والجراب والقربة ونحو ذلك، والمراد: أنَّ ذلك يكونُ علامةً لما التقطه، فمن جاء يتعرَّفُها أو يطلبها بتلك الصفة دُفِعت إليه.\n(فضالة الغنم) الضالة: الضائعة عن صاحبها، وإنما رُخِّص في ضالَّة الغنم لأنها إن لم تُؤخَذْ أكلها الذئب، فلذلك قال: «هي لك، أو لأخيك» يعني: رجلًا آخر يراها، فيأخذها «أو للذئب» يأكلها إذا تركت.\n(فضالة الإبل) إنما شدد في ضالة الإبل بقوله: «معها حذاؤها» وهو ما تطأ به الأرض من خُفِّها، لأنه أراد: أنها تقوى به على قطع الأرض، وقوله: «سقاؤها» أراد: أنها تقوى على ورود المياه، ورَعْي الشجر، والامتناعِ من السباع المفترسة، وكذا ما كان في معنى الإبل من البقر والخيل والحمير. ⦗٧٠٣⦘\n(فاستَنْفِقْها) أي: أنْفِقْها وصَرِّفْها إذا شاع خبرها بين الناس وانتشر أمرها.\n(أفِضْها في مالك) أي: اخلطها فيه، وألقها في جملته، من قولك: فاض الحديث: إذا اختلط وانتشر.\n_________\n(١) رواه البخاري ١ / ١٦٨ في العلم، باب الغضب في الموعظة والتعليم إذا رأى ما يكره، وفي الشرب، باب شرب الناس والدواب من الأنهار، وفي اللقطة، باب ضالة الإبل، وباب ضالة ⦗٧٠٢⦘ الغنم، وباب إذا لم يوجد صاحب اللقطة بعد سنة ردها عليه، وباب من عرف اللقطة ولم يدفعها إلى السلطان، وفي الطلاق، باب حكم المفقود في أهله وماله، وفي الأدب، باب ما يجوز من الغضب والشدة لأمر الله، ومسلم رقم (١٧٢٢) في اللقطة، باب في فاتحته، والموطأ ٢ / ٧٥٧ في الأقضية، باب القضاء في اللقطة، وأبو داود رقم (١٧٠٤) و(١٧٠٥) و(١٧٠٦) و(١٧٠٧) و(١٧٠٨) في اللقطة في فاتحته، والترمذي رقم (١٣٧٢) و(١٣٧٣) في الأحكام، باب ما جاء في اللقطة وضالة الإبل والغنم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (٤٧١) وأحمد (٤/١١٧) قال: حدثنا عبد الرحمن، عن سفيان، وعبد بن حميد (٢٧٩) قال: حدثنا روح بن عبادة، قال: حدثنا مالك بن أنس. والبخاري (١/٣٤) قال: حدثنا عبد الله بن محمد، قال: حدثنا أبو عامر، قال: حدثنا سليمان بن بلال المدني. وفي (٣/١٤٩) قال: حدثنا إسماعيل قال: حدثنا مالك. وفي (٣/١٦٣) قال: حدثنا عمرو بن عباس، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفيه (٣/١٦٣) قال: حدثنا عمرو بن عباس، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان. وفيه (٣/١٦٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٣/١٦٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا إسماعيل بن جعفر. وفي (٣/١٦٦) قال: حدثنا محمد بن يوسف، قال: حدثنا سفيان. وفي (٨/٣٤) قال: حدثنا محمد، قال: حدثنا إسماعيل بن جعفر. ومسلم (٥/١٣٣) قال: حدثنا يحيى بن يحيى التميمي، قال: قرأت على مالك. وفي (٥/١٣٤) قال: وحدثنا يحيى بن أيوب، وقتيبة، وابن حجر، عن إسماعيل بن جعفر. (ح) وحدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب، قال: أخبرني سفيان الثوري، ومالك بن أنس، وعمرو بن الحارث، وغيرهم. (ح) وحدثني أحمد بن عثمان بن حكيم الأودي، قال: حدثنا خالد بن مخلد، قال: حدثني سليمان وهو ابن بلال. وأبو داود (١٧٠٤) قال: حدثنا قتيبة بن سعيد، قال حدثنا إسماعيل بن جعفر. وفي (١٧٠٥) قال: حدثنا ابن السرح، قال: حدثنا ابن وهب، قال: أخبرني مالك. والترمذي (١٣٧٢) قال: حدثنا قتيبة، قال: حدثنا إسماعيل بن جعفر. والنسائي في الكبرى (ورقة ٧٥) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل. (ح) وأخبرنا محمد بن سلمة، قال: أخبرنا عبد الرحمن بن القاسم، عن مالك.\nخمستهم - مالك، والثوري، وسليمان وإسماعيل، وعمرو - عن ربيعة بن أبي عبد الرحمن.\n٢- وأخرجه الحميدي (٨١٦) وأحمد (٤/١١٦) . والبخاري (٧/٦٤) قال: حدثنا علي بن عبد الله. وابن ماجة (٢٥٠٤) قال: حدثنا إسحاق بن إسماعيل بن العلاء الأيلي، والنسائي في الكبرى (ورقة ٧٥) قال: أخبرنا إسحاق بن إسماعيل.\nأربعتهم - الحميدي، وأحمد، وعلي، وإسحاق - قالوا: حدثنا سفيان هو ابن عيينة، قال: حدثنا يحيى بن سعيد.\n* قال سفيان بن عيينة: فلقيت ربيعة بن أبي عبد الرحمن، قال سفيان: ولم أحفظ عنه شيئا غير هذا، فقلت: أرأيت حديث يزيد مولى المنبعث في أمر الضالة، هو عن زيد بن خالد؟ قال: نعم.\n٣- وأخرجه البخاري (٣/١٦٣) قال: حدثنا إسماعيل بن عبد الله. ومسلم (٥/١٣٤) قال: حدثنا عبد الله بن مسلمة بن قعنب. والنسائي في الكبرى تحفة الأشراف (٣٧٦٣) عن محمد بن عبد الله بن عبد الحكم، عن القعنبي.\nكلاهما - إسماعيل، وعبد الله بن مسلمة القعنبي - عن سليمان بن بلال، عن يحيى بن سعيد.\n٤- وأخرجه مسلم (٥/١٣٥) قال: حدثني إسحاق بن منصور، قال: أخبرنا حبان بن هلال. وأبو داود (١٧٠٨) قال: حدثنا موسى بن إسماعيل. والنسائي في الكبرى (ورقة ٧٥) قال: أخبرني محمد بن عبد الله بن عبد الرحيم، قال: حدثنا أسد بن موسى.\nثلاثتهم - حبان، وموسى، وأسد - عن حماد بن سلمة، قال: حدثني يحيى بن سعيد، وربيعة بن أبي عبد الرحمن.\n٥- وأخرجه أبو داود (١٧٠٧) . والنسائي في الكبرى (ورقة ٧٥) قال أبو داود: حدثنا، وقال النسائي: أخبرنا أحمد بن حفص بن عبد الله، قال: حدثني أبي، قال: حدثنا إبراهيم بن طهمان، عن عباد بن إسحاق، عن عبد الله بن يزيد مولى المنبعث.\nثلاثتهم - ربيعة، ويحيى، وعبد الله بن يزيد - عن يزيد مولى المنبعث، فذكره.","vol":"10","page":699},{"text":"٨٣٦١ - (خ م ت د) سويد بن غفلة - ﵁ - قال: خرَجْتُ أنا وزيدُ بن صُوحانَ وسَلْمانُ بن ربيعة غَازِينَ، فوجدتُ سَوطًا فأخذتُه، فقالا لي: دَعْه، فقلت: لا، ولكني أعرِّفه، فإن جاء صاحبه، وإلا استمتعتُ به، فلما رجعنا من غَزاتِنا قُضي لي أن حَجَجْتُ، فأتيت المدينة فلقيتُ أُبيَّ بنَ كعب، فأخبرتُه بشأن السّوطِ وبقولهما، فقال: إني وجدتُ صُرَّة فيها مائةُ دينار على عهدِ رسولِ الله - ﷺ-، فأتيتُ بها رسولَ الله - ﷺ- فقال: عرِّفْها حولًا، قال: فَعَرَّفتُها، فلم أجد مَنْ يعْرِفُها، ثم أتيتُه، فقال: عرِّفها حولًا، [فعرَّفْتُها]، فلم أجد من يعرفها ثم أتيته، فقال: عَرِّفها حولًا، [فعرَّفتُها]، فلم أجد من يعرفها، فقال: احفظْ عدَدَها ووِعاءها وَوِكَاءها، فإن جاء صاحبُها، وإلا فاستمتعْ بها، قال: فاستمتعتُ بها، فلقيتُه بعد ذلك بمكَة، فقال: لا أدري: بثلاثة أحوال، أو حَول واحد؟ .\nوفي رواية: قال شعبة: «فسمعتُه - يعني سلمَة بنَ كهيل - بعد عشر سنين يقول: عَرِّفْها عامًا واحدًا» أخرجه البخاري ومسلم وأبو داود.\nولمسلم في رواية: «عامين، أو ثلاثة» وفي أخرى: «فإن جاء أحدٌ ⦗٧٠٤⦘ يخبرك بِعدَدها وَوِعائِها وَوِكَائها فأعطها إياه» وفي أخرى: «وإلا فهو كسبيل مالِكَ» .\nوفي حديث الترمذي زيادة: «قلتُ: لا أدَعُهُ تأْكلُه السباع» يعني «السَّوْطَ» (١) .\n_________\n(١) رواه البخاري ٥ / ٥٦ و٥٧ في اللقطة، باب إذا أخبر رب اللقطة بالعلامة دفع إليه، وباب هل يأخذ اللقطة ولا يدعها تضيع حتى لا يأخذها من لا يستحق، ومسلم رقم (١٧٢٣) في اللقطة، باب في فاتحته، وأبو داود رقم (١٧٠١) في اللقطة في فاتحته، والترمذي رقم (١٣٧٤) في الأحكام، باب ما جاء في اللقطة وضالة الإبل والغنم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/١٢٦) قال: حدثنا محمد بن جعفر. والبخاري (٣/١٦٢) قال: حدثنا آدم. وفي (٣/١٦٢) قال: حدثني محمد بن بشار، قال: حدثنا غندر. وفي (٣/١٦٥) قال: حدثنا سليمان بن حرب. وفي (٣/١٦٦) قال: حدثنا عبدان، قال: أخبرني أبي. ومسلم (٥/١٣٥) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. (ح) وحدثني أبو بكر بن نافع، قال: حدثنا غندر. و(٥/١٣٦) قال: حدثني عبد الرحمن بن بشر العبدي، قال: حدثنا بهز. وأبو داود (١٧٠١) قال: حدثنا محمد بن كثير. وفي (١٧٠٢) قال: حدثنا مسدد، قال: حدثنا يحيى. وعبد الله بن أحمد (٥/١٢٦) قال: حدثني عبيد الله بن عمر القواريري، قال: حدثنا يحيى بن سعيد. والنسائي في الكبرى تحفة الأشراف (٢٨) عن محمد بن عبد الأعلى، عن خالد بن الحارث. (ح) وعن عمرو بن علي، عن محمد بن جعفر. (ح) وعن عمرو بن يزيد الجرمي، عن بهز بن أسد.\nثمانيتهم - ابن جعفر، وآدم، وسليمان، وعثمان بن جبلة، وبهز، ومحمد بن كثير، ويحيى، وخالد بن الحارث - عن شعبة.\n٢- وأخرجه أحمد (٥/١٢٦) قال: حدثنا وكيع. وفي (٥/١٢٦) قال: حدثنا عبد الله بن نمير. وعبد بن حميد (١٦٢) قال: أخبرنا يزيد بن هارون. ومسلم (٥/١٣٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وابن ماجة (٢٥٠٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والترمذي (١٣٧٤) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا عبد الله بن نمير ويزيد بن هارون، عن سفيان الثوري.\n٣- وأخرجه أحمد (٥/١٢٧) قال: حدثنا أبو خيثمة. ومسلم (٥/١٣٦) قال: حدثنا قتيبة بن سعيد. والنسائى في الكبرى تحفة الأشراف (٢٨) عن عمرو بن علي، عن عبد الله بن نمير.\nثلاثتهم - وكيع، وعبد الله بن نمير، ويزيد بن هارون - عن سفيان الثوري.\n٣- وأخرجه أحمد (٥/١٢٧) قال: حدثنا أبو خيثمة. ومسلم (/١٣٦) قال: حدثنا قتيبة بن سعيد. والنسائي في الكبرى تحفة الأشراف (٢٨) عن محمد بن قدامة.\nثلاثتهم - أبو خيثمة، وقتيبة، وابن قدامة - عن جرير بن عبد الحميد، عن الأعمش.\n٤- وأخرجه أحمد (٥/١٢٧) قال: حدثنا بهز. ومسلم (٥/١٣٦) قال: حدثني عبد الرحمن بن بشر، قال: حدثنا بهز. وأبو داود (١٧٠٣) قال: حدثنا موسى بن إسماعيل. وعبد الله بن أحمد (٥/١٢٧) قال: حدثنا إبراهيم بن الحجاج الناجي.\nثلاثتهم - بهز، وموسى، وإبراهيم - عن حماد بن سلمة.\n٥- وأخرجه مسلم (٥/١٣٦) قال: حدثني محمد بن حاتم، قال: حدثنا عبد الله بن جعفر الرقي، قال: حدثنا عبيد الله بن عمرو الرقي، عن زيد بن أبي أنيسة.\n٦- وأخرجه عبد الله بن أحمد (٥/١٢٧) قال: حدثني أحمد بن أيوب بن راشد، قال: حدثنا عبد الوارث، قال: حدثنا محمد بن جحادة.\n٧- وأخرجه النسائي في الكبرى تحفة الأشراف (٢٨) عن محمد بن رافع، عن حجين بن المثنى، عن عبد العزيز بن أبي سلمة، عن عبد الله بن الفضل.\nسبعتهم - شعبة، وسفيان، والأعمش، وحماد بن سلمة، وزيد بن أبي أنيسة، وابن جحادة، وعبد الله بن الفضل - عن سلمة بن كهيل، عن سويد بن غفلة، فذكره.\n* ألفاظ الروايات متقاربة.\n* أخرجه عبد الله بن أحمد (٥/١٤٣) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا عبد العزيز بن محمد الدرواردي، قال: حدثنا عمارة بن غزية، عن سلمة بن كهيل، عن صعصعة بن صرحان، عن أبي بن كعب.","vol":"10","page":703},{"text":"٨٣٦٢ - (د س) عمرو بن شعيب عن أبيه عن جدِّه - ﵀ - «أنَّ رسولَ الله - ﷺ- سُئل عن التمر المعلّق؟ فقال: مَنْ أصاب منه من ذي حاجة غيرَ مَتَّخِذٍ خُبْنَة فلا شيء عليه، ومن خرج بشيء منه فعليه غرَامةُ مِثْلَيْهِ والعقوبةُ، ومَنْ سَرَقَ منه شيئًا بعد أن يُؤوِيَه الجَرِينُ فبلغ ثمنَ المِجَنِّ، فعليه القطْعُ، ومن سَرَقَ دون ذلك، فعليه غَرَامَةُ مثليه والعقوبةُ» وذكر «في ضالة الإبل والغنم» كما ذكر غيره، قال: «وسئل عن اللقطة؟ فقال: ما كان منها في الطريق الميتاءِ والقريةِ الجامعة، فعرِّفْها سنَة، فإن جاء صاحبها فادْفَعها إليه، وإن لم يأتِ فهي لك، وما كان منها في الخراب- يعني ففيها وفي الركاز الخمس» .\nوفي رواية بإسناده بهذا قال: «في ضالة الشاة: فاجمعها» وفي أخرى ⦗٧٠٥⦘ قال في ضالة الغنم: «لك، أو لأخيك أو للذئب، خُذْها» وفي أخرى قال: «فاجمعها حتى يأتيها باغيها» أخرجه النسائي.\nوأخرج أبو داود منه من قوله: «وسئل عن اللقطة ... إلى قوله: فيه الخمس» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خُبنة) الخُبْنة: ما يجعل في الخَبن، ويخبأ فيه، وهو طرف الثوب.\n(الجَرين) للتمر كالبيدر للحنطة والشعير.\n(المجنُّ): التُّرس، وقوله: «فعليه غرامة مثليه» يشبه أن يكون على سبيل الوعيد، لينتهي فاعل ذلك عنه، وإلا فالأصل أن لا واجب على متلفِ الشيء أكثر من مثله، وقد قيل: إنَّه كان في صدر الإسلام تقع العقوبات في الأموال، ثم نسخ ذلك، وكذلك قوله: «في ضالة الإبل غرامتها ومثلها معها» سبيله هذا السبيل من الوعيد، قال: وكان عمرُ بنُ الخطاب يحكم به، وإليه ذهب أحمد بن حنبل، وخالفه عامَّة الفقهاء.\n(طريق مِيتاء): إذا كان مطروقًا يأتيه الناس كثيرًا.\n_________\n(١) رواه وأبو داود رقم (١٧١٠) و(١٧١١) و(١٧١٢) و(١٧١٣) في اللقطة في فاتحته، والنسائي ٨ / ٨٤ و٨٥ في قطع السارق، باب الثمر المعلق يسرق، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٩٧) قال: حدثنا سفيان، قال: سمعناه من داود بن شابور ويعقوب بن عطاء. وأحمد (٢/١٨٠) (٦٦٨٣) قال: حدثنا يعلى قال: حدثنا محمد بن إسحاق. وفي (٢/١٨٦) (٦٧٤٦) قال: حدثنا الحسين قال: حدثني ابن أبي الزناد، عن عبد الرحمن يعني ابن الحارث. وفي (٢/٢٠٣) (٦٨٩١) قال: حدثنا ابن إدريس، قال: سمعت ابن إسحاق. وفي (٢/٢٢٤) (٧٠٩٤) قال: حدثنا حماد بن خالد، قال: حدثنا هشام بن سعد. وأبو داود (١٧٠٨) قال: حدثنا موسى بن إسماعيل، عن حماد بن سلمة، عن عبيد الله بن عمر. وفي (١٧١٠) و(٤٣٩٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث، عن ابن عجلان. وفي (١٧١١) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة، عن الوليد، يعني ابن كثير. وفي (١٧١٢) قال: حدثنا مسدد، قال: حدثنا أبو عوانة، عن عبيد الله بن الأخنس. وفي (١٧١٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد، عن ابن إسحاق. (ح) وحدثنا ابن العلاء، قال: حدثنا ابن إدريس، عن ابن إسحاق. وابن ماجة (٢٥٩٦) قال: حدثنا علي بن محمد، قال: حدثنا أبو أسامة، عن الوليد بن كثير. والترمذي (١٢٨٩) قال: حدثنا قتيبة، قال: حدثنا الليث، عن ابن عجلان. والنسائي (٥/٤٤و٨/٨٤) قال: أخبرنا قتيبة، قال: حدثنا أبو عوانة، عن عبيد الله بن الأخنس. وفي (٨/٨٥) قال: أخبرنا قتيبة، قال: حدثنا الليث عن ابن عجلان. (ح) قال: قال الحارث بن مسكين، قراءة عليه، وأنا أسمع، عن ابن وهب، قال: أخبرني عمرو بن الحارث، وهشام بن سعد. وابن خزيمة (٢٣٢٧) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، وهشام بن سعد. وفي (٢٣٢٨) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير، عن محمد بن إسحاق.\nعشرتهم - داود بن شابور، ويعقوب، ومحمد بن إسحاق، وعبد الرحمن بن الحارث، وهشام بن سعد، وعبيد الله بن عمر، ومحمد بن عجلان، والوليد بن كثير، وعبيد الله بن الأخنس، وعمرو بن الحارث، عن عمرو بن شعيب، عن أبيه، فذكره.\n* الروايات مطولة ومختصرة..","vol":"10","page":704},{"text":"٨٣٦٣ - (د) سهل بن سعد - ﵁ - «أنَّ عليَّ بنَ أبي طالب دخل على فاطمةَ، وحُسَنٌ وحُسَيْنٌ يبكيان، فقال: ما يبكيهما؟ قالت: ⦗٧٠٦⦘ الجوعُ، فخرج عليٌّ، فوجد دينارًا بالسوق، فجاء إلى فاطمةَ فأخبرها، فقالت: اذهبْ إلى فلانٍ اليهوديّ، فخذْ لنا دقيقًا، فجاء إلى اليهوديِّ فاشترى به دقيقًا، فقال اليهوديُّ: أنتَ خَتَنُ هذا الذي يزعُمُ أنَّه رسولُ الله؟ قال: نعم، قال: فخذ دينارك ولك الدقيق، فخرج عليٌّ حتى جاء به فاطمةَ فأخبرها، فقالت: اذهبْ إلى فلان الجَزَّار، فخذ لنا بدرهم لحمًا، فذهَب فرَهَن الدينار بدرهم لحم، فجاء به فعجَنَتْ ونَصَبَتْ (١) وخبزَتْ، وأرسلت إلى أبيها فجاءهم، فقالت: يا رسولَ الله، أذكره لك، فإن رأيتَهُ حلالًا أكلناه، وأكلت مَعنا، من شأنه كذا وكذا، فقال: كلوا بسم الله، فأكلوا منه، فبينما هم مكانهم إذا غلامٌ يَنْشُدُ الله والإسلامَ الدينارَ، فأمر به رسول الله - ﷺ- فدُعِيَ له، فسأله؟ فقال: سقط مِني في السوق، فقال النبيُّ - ﷺ-: يا علي اذهب إلى الجَزَّارِ، فقل له: إنَّ رسولَ الله - ﷺ- يقول لك: أرسل إليَّ بالدينار، ودرهَمُكَ عليَّ، فأرسل به، فدفعه [رسولُ الله - ﷺ-] إليه» أخرجه أبو داود (٢) .\n_________\n(١) في الأصل: وعصبت، والتصحيح من \" سنن أبي داود \" المطبوعة.\n(٢) رقم (١٧١٦) في اللقطة في فاتحته، وفي سنده موسى بن يعقوب الزمعي، وهو صدوق سيء الحفظ، قال الحافظ في \" التلخيص \": وأعل البيهقي هذه الروايات لاضطرابها ومعارضتها لأحاديث اشتراط السنة في التعريف لأنها أصح، قال: ويحتمل أن يكون إنما أباح له الأكل قبل التعريف للاضطرار، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٧١٦) قال: حدثنا جعفر بن مسافر التنيسي، قال: حدثنا ابن أبي فديك، قال: حدثنا موسى بن يعقوب الزمعي، عن أبي حازم. فذكره.","vol":"10","page":705},{"text":"٨٣٦٤ - (د) أبو سعيد الخدري - ﵁ - «أن عليَّ بن أبي طالب وَجَدَ دينارًا، فأتى به فاطمةَ، فسأل عنه رسول الله - ﷺ-؟ فقال رسولُ الله ⦗٧٠٧⦘ ﷺ-: هو رِزْق الله، فأكل منه رسولُ الله - ﷺ-، وأكل علي، وفاطمة، فلما كان بعد ذلك: أتتِ امرأةُ تَنْشُدُ الدينار، فقال رسولُ الله - ﷺ-: يا علي، أدِّ الدينار» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧١٤) في اللقطة في فاتحته، وفي سنده مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٧١٤) قال: حدثنا محمد بن العلاء. قال: حدثنا عبد الله بن وهب، عن عمرو بن الحارث، عن بكير بن الأشج، عن عبيد الله بن مقسم حدثه، عن رجل، فذكره.","vol":"10","page":706},{"text":"٨٣٦٥ - (د) علي بن أبي طالب - ﵁ - «[أنَّه] التقط دينارًا، فاشترى به دقيقًا، فعرفه صاحب الدقيق، فردَّ عليه الدينار، فأخذه عليٌّ، فقطع منه قيراطين فاشترى به لحمًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧١٥) في اللقطة في فاتحته، وإسناده حسن، وحسنه الحافظ في \" التلخيص \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٧١٥) قال: حدثنا الهيثم بن خالد الجهني، قال: حدثنا وكيع، عن سعد بن أوس، عن بلال بن يحيى، فذكره.","vol":"10","page":707},{"text":"٨٣٦٦ - (ط) معاوية بن عبد الله بن بدر الجهني - ﵀ - «أن أباه أخبره أنه نزلَ مَنْزِلًا في طريق الشام، فوَجدَ صُرَّة فيها ثمانون دينارًا، فذكرها لعمر بن الخطاب، فقال: عَرِّفها على أبوب المسجد، واذكرها لِمَنْ يَقدَم من الشامَ سَنَة، فإذا مَضَتْ سَنَةٌ فشأنُكَ بها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٥٧ في الأقضية، باب القضاء في اللقطة، وفي سنده معاوية بن عبد الله بن بدر الجهني لم يوثقه غير ابن حبان، وباقي رجاله ثقات، لكن يشهد له بالمعنى حديث زيد بن خالد المتقدم فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٤/٦٧) عن أيوب بن موسى، عن معاوية، فذكره.","vol":"10","page":707},{"text":"٨٣٦٧ - (د) عياض بن حِمار - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَن وجَدَ لُقْطَة فليُشهِد ذا عَدْل - أو ذَوَي عدل - ولا يَكْتُم، ولا يُغَيّبْ، فإن وَجد صاحبَها فليردَّها عليه، وإلا فهو مالُ الله يؤتيه منْ يشاء» . ⦗٧٠٨⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليُشْهد ذا عدل) الأمر بالشهادة: أمر تأديب وإرشاد، وذلك مما يتخوَّفه في الآجل من تسويل النفس وانبعاث الرغبة فيها، فيدعوه إلى الخيانة فيها بعد الأمانة، وإنه ربما نزل به حادث الموت فادَّعاها ورثته، وجعلوها في جملة تركته.\n_________\n(١) رقم (١٧٠٩) في اللقطة في فاتحته، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٦١) قال: حدثنا هشيم. وفي (٤/٢٦٦) قال: حدثنا إسماعيل. وفيه (٤/٢٦٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (١٧٠٩) قال: حدثنا مسدد، قال: حدثنا خالد، يعني الطحان. (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا وهيب. وابن ماجة (٢٥٠٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الوهاب الثقفي. والنسائي في الكبرى الورقة (٧٥) قال: أخبرنا علي بن حجر، قال: حدثنا هشيم. (ح) وأخبرني محمد بن عبد الله بن عبد الرحيم، قال: حدثنا أسد بن موسى، قال: حدثنا حماد بن سلمة، وفي الكبرى أيضا تحفة الأشراف (٨/١١٠١٣) عن ابن بشار، عن عبد الأعلى بن عبد الأعلى.\nثمانيتهم - هشيم، وإسماعيل بن علية، وشعبة، وخالد الطحان، ووهيب، وعبد الوهاب، وحماد بن سلمة، وعبد الأعلى - عن خالد الحذاء، عن أبي العلاء يزيد بن عبد الله بن الشخير، عن أخيه مطرف، فذكره.","vol":"10","page":707},{"text":"٨٣٦٨ - (د) أبو هريرة - ﵁ - «أن رسولَ الله - ﷺ- قال في ضالة الإبل المكتومة: غرامتُها ومثلُها معها» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧١٨) في اللقطة في فاتحته من حديث عكرمة قال: أحسبه عن أبي هريرة، قال المنذري في \" مختصر سنن أبي داود \": لم يجزم عكرمة بسماعه من أبي هريرة فهو مرسل، قال: وكان عمر ﵁ يحكم فيمن كتم ضالة الإبل ولم يعرفها ولم يشهد عليها بما يقتضيه هذا الحديث وإليه ذهب أحمد بن حنبل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه أبو داود (١٧١٨) قال: حدثنا مخلد بن خالد، قال: حدثنا عبد الرزاق،قال: أخبرنا معمر، عن عمرو بن مسلم، عن عكرمة، فذكره.","vol":"10","page":708},{"text":"٨٣٦٩ - (د) المنذر بن جرير - ﵁ - قال: «كنت مع جرير بالبوازيج (١) فجاء الراعي بالبقر، وفيها بقرةٌ ليست منها، فقال له جرير: ما هذه؟ قال: لَحِقَت بالبقر، لا ندري لمن هي؟ قال جرير: أخرجوها، سمعتُ رسولَ الله - ﷺ- يقول: لا يأوي الضالَّة إلا ضالٌّ» أخرجه أبو داود (٢) .\n⦗٧٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يَأوي الضالة إلا ضالٌّ) الضالة: اسم للإبل والبقر والخيل والحمير ونحوها، ولا يقع على اللقطة من غيرها، وإنما أراد رسولُ الله - ﷺ- بهذا الحديث: من آوى ضالة الإبل وما في معناها مما له قوة يمتنع بنفسه، ويستقل بقوته، حتى يأخذَه ربُّه، وقوله: «لا يأوي» هكذا جاء لفظ الحديث من أوى - بالقصر - يأوي، قال الأزهري: يقال: أويت إلى المنزل، وأويت [وآويت] زيدًا، قال: وأنكر أبو الهيثم أن يكون: أويت - بالقصر - متعديًا، قال: ولم يَحفظ أبو الهيثم، فإن القصر لغةٌ فصيحةٌ أقرأنيها الإيادي عن شَمر عن أبي عبيد، وسمعتها من العرب، ثم قال: ورواه فُصَحاء المحدِّثين عن النبيِّ - ﷺ- بفتح الياء ... وذكر هذا الحديث.\n_________\n(١) هي الإمارة التي فتحها جرير بن عبد الله البجلي، وفيها قوم من مواليه. اهـ. من هامش \" مختصر سنن أبي داود \".\n(٢) رقم (١٧٢٠) في اللقطة في فاتحته، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٣٦٠) قال: حدثنا يحيى بن زكريا، وهو ابن أبي زائدة، قال: حدثنا أبو حيان التيمي. وفي (٤/٣٦٢) قال: حدثنا يحيى بن سعيد، عن أبي حيان. وابن ماجة (٢٥٠٣) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد، قال: حدثنا أبو حيان التيمي. والنسائي في الكبرى تحفة الأشراف (٣٢٣٣) عن أبي قدامة عبيد الله بن سعيد، عن يحيى بن سعيد القطان، عن أبي حيان. (ح) وعن يعقوب بن إبراهيم، عن إسماعيل بن علية.\nكلاهما - أبو حيان، وإسماعيل - عن الضحاك خال المنذر بن جرير.\n٢- وأخرجه أبو داود (١٧٢٠) قال: حدثنا عمرو بن عون، قال: أخبرنا خالد، عن أبي حيان التيمي.\n٣- وأخرجه النسائي في الكبرى تحفة الأشراف (٣٢٣٣) عن حسين بن منصور بن جعفر، عن إبراهيم بن عيينة، عن أبي حيان، عن أبي زرعة بن عمرو بن جرير.\nثلاثتهم - الضحاك، وأبو حيان، وأبو زرعة - عن المنذر بن جرير، فذكره.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (٣٢٣٣) عن محمد بن بشار، عن غندر، عن شعبة، عن يحيى بن سعيد التيمي، عن رجل، عن المنذر بن جرير، فذكره.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (٣٢١٤) عن محمد بن آدم بن سليمان. وعن محمد بن حاتم ابن نعيم، عن حبان بن موسى.\nكلاهما - محمد بن آدم، وحبان - عن ابن المبارك، عن أبي حيان التيمي، عن الضحاك خال المنذر بن جرير، عن جرير، فذكره. ليس فيه: المنذر بن جرير.","vol":"10","page":708},{"text":"٨٣٧٠ - (ط) نافع مولى ابن عمر «أن رجلًا وجد لُقطة، فجاء بها إلى ابن عمر، فقال له: وجدت لقطة فما ترى؟ قال: عرِّفها، قال: قد فعلت، قال: زِدْ، قال: قد فعلت، قال: لا آمرك أن تأكلها، [و] لو شئتَ لم تأخذها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٥٨ في الأقضية، باب القضاء في اللقطة، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الرزقاني (٢/٦٧) عن نافع، فذكره.","vol":"10","page":709},{"text":"٨٣٧١ - (ط) سليمان بن يسار «أن ثابت بن الضحاك حدثه أنه وجد بعيرًا ضالًا بالحَرَّة فعقله، ثم ذكره لعمر - ﵁ - فأمره عمر أن يعرِّفه ⦗٧١٠⦘ ثلاث مرات، فقال له ثابت: قد شغلني عن ضيعتي، قال، أرسله حيث وجدتَه» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَرَّة): أرض ذات حجارة سود كثيرة.\n_________\n(١) ٢ / ٧٥٩ في الأقضية، باب القضاء في الضوال، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الرزقاني (٢/٦٨) عن يحيى بن سعيد، عن سليمان بن يسار فذكره.","vol":"10","page":709},{"text":"٨٣٧٢ - (ط) سعيد بن المسيب أن عمر بن الخطاب - ﵁ - قال وهو مُسند ظهره إلى الكعبة: «مَنْ أَخذ ضالة فهو ضال» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٥٩ في الأقضية، باب القضاء في الضوال، وهو حديث صحيح بشواهده، منها الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الرزقاني (٢/٦٩) عن يحيى بن سعيد، عن سعيد بن المسيب، فذكره.","vol":"10","page":710},{"text":"٨٣٧٣ - (م) زيد بن خالد - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ آوى ضالة فهو ضال، ما لم يُعَرِّفها» أخرجه مسلم (١) .\n_________\n(١) رقم (١٧٢٥) في اللقطة، باب في لقطة الحاج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١١٧) قال: حدثنا يحيى بن إسحاق، قال: أنبأنا ابن لهيعة. (ح) وحدثنا سريج هو ابن النعمان، قال: حدثنا ابن وهب، عن عمرو بن الحارث. ومسلم (٥/١٣٧) قال: حدثني أبو الطاهر، ويونس بن عبد الأعلى، قالا: حدثنا عبد الله بن وهب، قال: أخبرني عمرو بن الحارث. والنسائي في الكبرى (ورقة ٧٥) قال: الحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن وهب، قال: حدثني عمرو بن الحارث.\nكلاهما - ابن لهيعة، وعمرو - عن بكر بن سوادة، عن أبي سالم الجيشاني، فذكره.","vol":"10","page":710},{"text":"٨٣٧٤ - (ت) الجارود بن المعلى - ﵁ - أن النبيَّ - ﷺ- قال: «ضالَّةُ المسلم حرْقُ النار» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٨٨٢) في الأشربة، باب ما جاء في النهي عن الشرب قائمًا، ورواه أيضًا أحمد والنسائي وابن حبان، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٨٠) قال: حدثنا إسماعيل. والنسائي في الكبرى تحفة الأشراف (٣١٧٩) عن محمد بن عبد الله بن بزيع. عن يزيد بن زريع.\nكلاهما - إسماعيل، ويزيد - عن سعيد الجريري، عن أبي العلاء بن الشخير، عن مطرف.\n٢- وأخرجه أحمد (٥/٨٠) قال: حدثنا عبد الوهاب، قال: حدثنا خالد، وفي (٥/٨٠) قال: حدثنا سليمان بن داود، قال: حدثنا المثنى بن سعيد، عن قتادة. وفي (٥/٨٠) قال: حدثنا سريج، قال: حدثنا حماد يعني ابن زيد، عن أيوب. وفي (٥/٨٠) قال: حدثنا بهز، قال: حدثنا همام، قال: حدثنا قتادة. والدارمي (٢٦٠٤) قال: حدثنا سعيد بن عامر، عن شعبة، عن خالد الحذاء. وفي (٢٦٠٥) قال: أخبرنا يزيد بن هارون، قال: أخبرنا الجريري، والنسائي في الكبرى تحفة الأشراف (٣١٧٨) عن أبي داود، عن سعيد بن عامر، عن شعبة، عن خالد الحذاء. (ح) وعن محمد بن بشار، عن عبد الوهاب، عن خالد الحذاء، وعن عمرو بن علي، عن أبي داود، عن المثنى بن سعيد، عن قتادة. وعن محمد بن علي بن ميمون، عن القعنبي، عن حماد، عن أيوب.\nأربعتهم - خالد، وقتادة، وأيوب، والجريري - عن يزيد بن عبد الله بن الشخير أبي العلاء.\n٣- وأخرجه النسائي في الكبرى تحفة الأشراف (٣١٧٨) عن أحمد بن عمرو بن السرح، عن ابن وهب، عن جرير بن حازم، عن أيوب.\nثلاثتهم - مطرف، وأبو العلاء، وأيوب - عن أبي مسلم، فذكره.\nالروايات جاءت مختصرة عدا رواية الجريري.\nوأخرجه الترمذي (١٨٨١) قال: وروى عن قتادة عن يزيد بن عبد الله بن الشخير عن أبي مسلم، عن الجارود، فذكره.\nوقال الترمذي: والجارود هو ابن المعلى العبدي صاحب النبي -ﷺ- ويقال الجارود بن العلاء أيضا، والصحيح: ابن المعلى.","vol":"10","page":710},{"text":"٨٣٧٥ - (ط) مالك بن أنس أنه سمع ابن شهاب يقول: «كانت ضوال الإبل في زمن عمر بن الخطاب - ﵁ - إبلًا مُؤبَّلة تَنَاتجُ، لا يَمَسُّها أحدٌ حتى إذا كان زمانُ عثمان بن عفان أَمَرَ بتعريفها، ثم تباعُ، فإذا جاء صاحبُها أُعْطِيَ ثمنَها» أخرجه الموطأ (١) . ⦗٧١١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إبلًا مؤبلَّة) إذا كانت الإبل مهملة، قيل: إبل أُبَّلٌ، فإن كانت للقُنية، قيل: إبل مؤبَّلة.\n_________\n(١) ٢ / ٧٥٩ في الأقضية، باب القضاء في الضوال، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الرزقاني (٢/٦٩) عن ابن شهاب، فذكره.","vol":"10","page":710},{"text":"٨٣٧٦ - (د) جابر بن عبد الله - ﵄ - قال: «رخِّصَ لنا رسولُ الله - ﷺ- في العصا والسوط والحبْل وأشباهه يلتقطه الرجل ينتفع به» .\nوفي رواية عن جابر - ولم يذكر النبي ﷺ - أخرجه أبو داود (١) .\n_________\n(١) رقم (١٧١٧) في اللقطة في فاتحته، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٧١٧) قال: حدثنا سليمان بن عبد الرحمن الدمشقي، قال: حدثنا محمد بن شعيب، عن المغيرة بن زياد، عن أبي الزبير المكي، أنه حدثه، فذكره.","vol":"10","page":711},{"text":"٨٣٧٧ - (د) عامر الشعبي - ﵀ - أن رسولَ الله - ﷺ- قال: «مَنْ وجد دابَّة قد عجز عنها أهلُها أن يعْلِفُوها فسَيَّبُوها، فأخذها فأحياها فهي له» قال عبيد الله بن حميد، فقلت: عَمَّنْ؟ فقال: عن غير واحدٍ من أصحاب النبي - ﷺ-.\nوفي رواية عن الشعبي - يرفع الحديث إلى النبي - ﷺ- قال: «مَنْ تَرَكَ دابَّة بمَهْلَكٍ، فأحياها رجل، فهي لمن أحياها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥٢٤) و(٣٥٢٥) في البيوع، باب فيمن أحيا حسيرًا، وهو مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٥٢٤) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. (ح) وحدثنا موسى. قال: حدثنا أبان، عن عبيد الله بن حميد بن عبد الرحمن الحميري، عن الشعبي، قال عن أبان، أن عامرا الشعبي حدثه، فذكره.\nوأخرجه أبو داود (٣٥٢٥) قال: حدثنا محمد بن عبيد، عن حماد، يعني ابن زيد، عن خالد الحذاء، عن عبيد الله بن حميد بن عبد الرحمن، عن الشعبي، يرفع الحديث إلى النبي -ﷺ- أنه قال: من ترك دابة يمهلك فأحياها رجل فهي لمن أحياها.","vol":"10","page":711},{"text":"٨٣٧٨ - (م د) عبد الرحمن بن عثمان التميمي - ﵁ - «أن رسولُ الله - ﷺ- نهى عن لقطة الحاج» أخرجه مسلم، وزاد أبو داود: قال ابن وهب «يعني: في لقطة الحاج: يتركها حتى يجدها صاحبُها» (١) .\n_________\n(١) رواه مسلم رقم (١٧٢٤) في اللقطة، باب في لقطة الحاج، وأبو داود رقم (١٧١٩) في اللقطة في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٩٩) قال: حدثنا سريج، وهارون -قال عبد الله بن أحمد: وسمعته أنا من هارون - ومسلم (٥/١٣٧) قال: حدثني أبو الطاهر، ويونس بن عبد الأعلى. وأبو داود (١٧١٩) قال: حدثنا يزيد بن خالد بن موهب، وأحمد بن صالح. والنسائي في الكبرى (الورقة ٧٥-ب) قال: الحارث بن مسكين قراءة عليه وأنا أسمع.\nسبعتهم - سريج، وهارون، وأبو الطاهر، ويونس، ويزيد بن خالد، وأحمد بن صالح، والحارث بن مسكين - عن عبد الله بن وهب، قال: أخبرني عمرو بن الحارث، عن بكير بن عبد الله بن الأشج، عن يحيى بن عبد الرحمن بن حاطب، فذكره.","vol":"10","page":711},{"text":"٨٣٧٩ - (خ م د) أبو هريرة وأنس بن مالك - ﵄ - أن رسولَ الله - ﷺ- «مرَّ بتمرة في الطريق، فقال: لولا أني أخشى أن تكون من الصدقة لأكلتها» وفي رواية لأنس: «وجد تمرة فقال: لولا أن تكون من الصدقة لأكلتها» أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) رواه البخاري ٤ / ٢٥١ في البيوع، باب ما يتنزه من الشبهات، وفي اللقطة، باب إذا وجد تمرة في الطريق، ومسلم رقم (١٠٧١) في الزكاة، باب تحريم الزكاة على رسول الله ﷺ وعلى آله وهم بنو هاشم وبنو المطلب دون غيرهم، وأبو داود رقم (١٦٥١) في الزكاة، باب الصدقة على بني هاشم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- عن أنس:\n١- أخرجه أحمد (٣/٢٩١) قال: حدثنا علي بن عبد الله. ومسلم (٣/١١٨) قال: حدثنا محمد بن المثنى، وابن بشار.\nثلاثتهم قالوا: حدثنا معاذ بن هشام الدستوائي، قال: حدثنا أبي.\n٢- وأخرجه أبو داود (١٦٥٢) قال: حدثنا نصر بن علي، قال: أخبرنا أبي، عن خالد بن قيس.\nكلاهما - هشام، وخالد - عن قتادة، فذكره.\nوبلفظ: «أن النبي -ﷺ- كان يمر بالتمر، العائرة، فما يمنعه من أخذها إلا مخافة أن تكون صدقة» .\nأخرجه أحمد (٣/١٨٤) قال: حدثنا عبد الرحمن. وفي (٣/١٩٢) قال: حدثنا بهز. وفي (٣/٢٥٨) قال: حدثنا عفان. وأبو داود (١٦٥١) قال: حدثنا موسى بن إسماعيل، ومسلم بن إبراهيم.\nخمستهم - عبد الرحمن، وبهز، وعفان، وموسى، ومسلم - عن حماد بن سلمة، عن قتادة، فذكره\n٢- عن أبي هريرة:\nبلفظ: «أني لأنقلب إلى أهلي فأجد التمرة ساقطة على فراشي فأرفعها لآكلها ثم أخشى أن تكون صدقة فألقيها.» .\nأخرجه أحمد (٢/٣١٧) قال: حدثنا عبد الرزاق بن همام. والبخاري (٣/١٦٤) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. ومسلم (٣/١١٧) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق بن همام.\nكلاهما - عبد الرزاق، وعبد الله بن المبارك - عن معمر، عن همام بن منبه، فذكره.\nوبلفظ: «إني لأنقلب إلى أهلي فأجد التمرة ساقطة على فراشي، ثم أرفعها لآكلها، ثم أخشى أن تكون صدقة فألقيها.» .\nأخرجه مسلم (٣/١١٧) قال: حدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب، قال: أخبرني عمرو، أن أبا يونس مولى أبي هريرة، حدثه، فذكره.\n* وهناك روايات أخرى بنحوه تقدمت.","vol":"10","page":712},{"text":"٨٣٨٠ - (خ) عبد الله بن مسعود - ﵁ - «اشترى جارية ففقد صاحبُها، فالتُمِسَ سنة، فلم يوجد، وفُقِدَ، فأخذ يُعطِي الدِّرْهمَ والدرهمين، ويقول: اللهم عن فلان، فإن أبى فلي وعليَّ، وقال: هكذا فافعلوا باللقطة إذا لم تجدوا صاحبها» وعن ابن عباس نحوه. أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) معلقًا ٩/ ٣٧٩ في الطلاق، باب حكم المفقود في أهله وماله، قال الحافظ في \" الفتح \": وقد وصله سفيان بن عيينة في \" جامعه \"، وأخرجه أيضًا سعيد بن منصور عنه بسند له جيد، وأخرجه الطبراني من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٤/٣٧٩) في كتاب الطلاق -باب حكم المفقود في أهله وماله.","vol":"10","page":712},{"text":"<span data-type=\"title\" id=toc-1884>الكتاب الثالث: في اللعان ولحاق الولد</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-1885>الفصل الأول: في اللعان وأحكامه</span>\n٨٣٨١ - (خ م ط د س) محمد بن شهاب [الزهري]- ﵀ - أن سهل بن سعد الساعدي أخبره «أن عويمرًا العجلانيَّ جاء إلى عاصم بن عَدِي الأنصاريِّ، فقال له: أرأيتَ يا عاصم، لو أن رَجُلًا وجدَ مع امرأتَه رجلًا، أيقتله فتقتلونه، أم كيف يفعل؟ فَسَلْ لي عن ذلك يا عاصم رسولَ الله - ﷺ- فسأل عاصم رسولَ الله - ﷺ-، فكره رسولُ الله - ﷺ- المسائل وعابَها حتى كَبُرَ على عاصم ما سمع من رسولِ الله - ﷺ-، فلما رجع عاصم إلى أهله جاءه عويمر، فقال: يا عاصم، ماذا قال رسولِ الله - ﷺ؟ قال عاصم لعويمر: لم تأتني بخير، قد كره رسول الله - ﷺ- المسائل التي سألتُه عنها، فقال عويمر: والله لا أنتهي حتى أسأله عنها، فأقبل عويمر حتى أتى رسولَ الله - ﷺ- وسطَ الناس، فقال: يا رسول الله، أرأيتَ رَجلًا وَجد مع امرأته رجلًا أيقتله، ⦗٧١٤⦘ فتقتلونه، أم كيف يفعل؟ فقال رسولُ الله - ﷺ-: قد نزل فيك وفي صاحبِتكَ، فاذهب فائت بها، قال سهل: فتلاعنا، وأنا مع الناس عند رسولِ - ﷺ-، فلما فرغا قال عويمر: كذبتُ والله عليها يا رسول الله إن أمسكتُها، فطلَّقها ثلاثًا قبل أن يأمره رسول الله - ﷺ-. قال ابن شهاب: فكانت سُنّةَ المتلاعنَين» .\nوفي رواية نحوه، وأدرج فيه قوله: «فكان فراقُه إياها بعدُ سُنَّةً في المتلاعنين» ولم يقل: إنه من قول الزهري، وزاد فيها: قال سهل: «وكانت حاملًا، فكان ابنُها ينسب إلى أمه، ثم جَرَتِ السنة: أنه يرثها وترث منه ما فرض الله لها» .\nوفي أخرى نحوه قال: فتلاعنا في المسجد وأنا شاهد، وقال بعد قوله: فطلَّقها ثلاثًا قبل أن يأمره رسول الله - ﷺ-، فقال النبي - ﷺ-: «ذاكم التفريق بين كل متلاعنَين» .\nوفي أخرى: فقال رسول الله ﷺ: «إن جاءت به أحمر قصيرًا، كأنه وَحَرَةٌ، فلا أُراها إلا قد صدقت وكذب عليها، وإن جاءت به أسود أعين، ذا أَلْيَتَيْن، فلا أُراه إلا صدق عليها، فجاءت به على المكروه من ذلك» .\nوفي أخرى: أن سهل بن سعد قال: «شهدتُ المتلاعنَين وأنا ابن ⦗٧١٥⦘ خمس عشرة، فرق بينهما» أخرجه البخاري ومسلم.\nوأخرج الموطأ وأبو داود والنسائي الرواية الأولى إلى قوله: «فكانت تلك سُنَّةُ المتلاعنَين» .\nوأخرجها النسائي أيضًا إلى قوله: «قبل أن يأمره رسول الله ﷺ» .\nوفي رواية لأبي داود عن سهل بن سعد: أن النبيَّ - ﷺ- قال لعاصم بن عدي: «أمسك المرأة عندك حتى تلد» .\nوله في أخرى قال: «حضرتُ لِعانَهُما عند رسول الله ﷺ وأنا ابن خمس عشرة سنة ...» وساق الحديث، قال فيه: «ثم خرجت حاملًا، فكان الولدُ يُدَعى إلى أمه» .\nوأخرج أيضًا الزيادة التي أخرجها البخاري ومسلم في آخر الحديث. وهذا لفظه، فقال: قال رسول الله ﷺ: «انظروها، فإن جاءت به أدْعَجَ العينين، عظيم الأليتين، فلا أُراه إلا قد صدق، وإن جاءت به أُحَيْمِرَ كأنه وَحَرَة، فلا أُراه إلا كاذبًا، قال: فجاءت به على النعت المكروه» وزاد في رواية «فكان الولدُ يُدَعى لأمه» .\nوزاد في أخرى قال: «فطلَّقها ثلاث تطليقات عند رسولِ الله ﷺ، فأنفذه رسول الله ﷺ، فكان ما صنع عند ⦗٧١٦⦘ النبي ﷺ سُنَّة، قال سهل: حضرت هذا عند رسول الله - ﷺ-، فمضتِ السُّنَّة بعدُ في المتلاعنين: أن يفرَّق بينهما، ثم لا يجتمعان أبدًا» .\nوزاد في أخرى «ثم جَرَتِ السُّنَّة في الميراث: أن يرثها وتَرِث منه ما فرض الله لها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوحَرة) بفتح الحاء: دُوَيبَّةٌ كالعضاهِ تلصق بالأرض، وأراد بها في هذا الحديث: المبالغة في قصره.\n(رجل أعين): إذا كان واسع العين.\n(أدعج) الأدعج العين: الشديد سواد العين مع سَعَتها، ورجل أدعج: أسود.\n_________\n(١) رواه البخاري ٩ / ٣٢١ في الطلاق، باب من جوز طلاق الثلاث، وباب اللعان ومن طلق بعد اللعان، وباب التلاعن في المسجد، وفي المساجد، باب القضاء واللعان في المساجد، وفي تفسير سورة النور، باب قوله ﷿: ﴿والذين يرمون أزواجهم﴾، وباب ﴿والخامسة أن لعنة الله عليه إن كان من الكاذبين﴾، وفي المحاربين، باب من أظهر الفاحشة واللطخ والتهمة بغير بينة، وفي الأحكام، باب من قضى ولاعن في المسجد، وفي الاعتصام، باب ما يكره من التعمق والتنازع في العلم والغلو في الدين والبدع، ومسلم رقم (١٤٩٢) في اللعان، والموطأ ٢ / ٥٦٦ و٥٦٧ في الطلاق، باب ما جاء في اللعان، وأبو داود رقم (٢٢٤٥) و(٢٢٤٦) و(٢٢٤٧) و(٢٢٤٨) و(٢٢٤٩) و(٢٢٥٠) و(٢٢٥١) و(٢٢٥٢) في الطلاق، باب في اللعان، والنسائي ٦ / ١٧٠ و١٧١ في الطلاق، باب بدء اللعان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٣٥٠) وأحمد (٥/٣٣٤) قال: حدثنا نوح بن ميمون. وفي (٥/٣٣٥) قال: حدثنا أبو نوح. وفي (٥/٣٣٦) قال: قرأت علي عبد الرحمن. (ح) وحدثنا إسحاق بن عيسى والدارمي (٢٢٣٥) قال: حدثنا عبيد الله بن عبد المجيد. والبخاري (٧/٥٤) قال: حدثنا عبد الله بن يوسف. وفي (٧/٦٩) قال: حدثنا إسماعيل. ومسلم (٤/٢٠٥) قال: حدثنا يحيى بن يحيى. وأبو داود (٢٢٤٥) قال: حدثنا عبد الله بن مسلمة القعنبي. والنسائي (٦/١٤٣) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن القاسم.\nعشرتهم - نوح بن ميمون، وأبو نوح عبد الرحمن بن غزوان، وعبد الرحمن بن مهدي، وإسحاق، وعبيد الله، وابن يوسف، وإسماعيل، ويحيى، والقعنبي، وابن القاسم - عن مالك بن أنس.\n٢- وأخرجه أحمد (٥/٣٣٠) والبخاري (٨/٢١٦) (٩/٨٥) قال: حدثنا علي بن عبد الله وأبو داود (٢٢٥١) قال: حدثنا مسدد، ووهب بن بيان، وأحمد بن عمرو بن السرح، وعمرو بن عثمان.\nستتهم - أحمد، وعلي، ومسدد، ووهب، وابن السرح، وعمرو بن عثمان - قالوا: حدثنا سفيان.\n٣- وأخرجه أحمد (٥/٣٣٤) قال: حدثنا أبو كامل. وأبو داود (٢٢٤٨) قال: حدثنا محمد بن جعفر الوركاني. وابن ماجة (٢٠٦٦) قال: حدثنا أبو مروان، محمد بن عثمان العثماني.\nثلاثتهم - أبو كامل، والوركاني، وأبو مروان - عن إبراهيم بن سعد.\n٤- وأخرجه أحمد (٥/٣٣٤) قال: حدثنا ابن إدريس، قال: حدثنا ابن إسحاق\n٥- وأخرجه أحمد (٥/٣٣٧) قال: حدثنا حجاج، قال: حدثنا ليث بن سعد، قال: حدثني عقيل بن خالد.\n٦- وأخرجه الدارمي (٢٢٣٦) والبخاري (٦/١٢٥) قال: حدثنا إسحاق. وأبو داود (٢٢٤٩) قال: حدثنا محمود بن خالد.\nثلاثتهم - الدارمي، وإسحاق، ومحمود - عن محمد بن يوسف الفريابي، قال: حدثنا الأوزاعي.\n٧- وأخرجه البخاري (١/١١٥ و٧/٧٠ و٩/٨٥) قال: حدثنا يحيى بن موسى، ومسلم (٤/٢٠٦) قال: حدثنا محمد بن رافع.\nكلاهما - يحيى، وابن رافع - عن عبد الرزاق، قال: أخبرنا ابن جريج.\n٨- وأخرجه البخاري (٦/١٢٥) وأبو داود (٢٢٥٢) .\nكلاهما - البخاري، وأبو داود - عن سليمان بن داود. أبي الربيع العتكي، قال: حدثنا فليح.\n٩- وأخرجه البخاري (٩/١٢١) قال: حدثنا آدم، قال: حدثنا ابن أبي ذئب.\n١٠- وأخرجه مسلم (٤/٢٠٦) قال: حدثني حرملة بن يحيى. وأبو داود (٢٢٤٧) قال: حدثنا أحمد بن صالح. كلاهما - حرملة، وأحمد - قال حرملة: أخبرنا، وقال أحمد، حدثنا ابن وهب، قال: أخبرني يونس.\n١١- وأخرجه أبو داود (٢٢٥٠) قال: حدثنا أحمد بن السرح، قال: حدثنا ابن وهب، عن عياض بن عبد الله الفهري، وغيره.\nجميعهم - مالك، وسفيان، وإبراهيم بن سعد، وابن إسحاق، وعقيل، والأوزاعي، وابن جريج، وفليح، وابن أبي ذئب، ويونس، وعياض بن عبد الله - عن ابن شهاب، فذكره.\n* الروايات مطولة ومختصرة.","vol":"10","page":713},{"text":"٨٣٨٢ - (خ م س) عبد الله بن عباس - ﵄ - قال: ⦗٧١٧⦘ «ذُكِرَ التلاعن عند رسولِ الله ﷺ، فقال عاصم بن عديّ في ذلك قولًا، ثم انصرف، فأتاه رجل من قومه يشكو إليه أنه وجد مع أهله رجلًا، فقال عاصم: ما ابتُلِيتُ بهذا إلا لقولي، فذهب به إلى النبي - ﷺ-، فأخبره بالذي وجد عليه امرأتَه، وكان ذلك الرجل مُصْفَرًّا، قليل اللحم، سَبطَ الشعر، وكان الذي ادُّعِي إليه أنه وجده عند أهله: خَدلًا، آدمَ، كثير اللحم، فقال رسولُ الله - ﷺ-: اللهم بَيِّن، فوضَعَتْ شبيهًا بالذي ذكر زوجُها أنه وجده عندها، فلاعنَ رسولُ الله - ﷺ- بينهما، فقال رجل لابن عباس في المجلس: أهِيَ التي قال رسولُ الله - ﷺ-: لو رَجمْتُ أحدًا بغير بينة لرَجمْتُ هذه؟ فقال ابن عباس: لا، تلك امرأة كانت تُظهر في الإسلام السوءَ» .\nوفي رواية قال: «ذكر ابن عباس المتلاعنين، فقال عبد الله بن شداد: هي التي قال رسولُ الله - ﷺ- فيها: لو كنت راجمًا أحدًا بغير بينة لرجمتها؟ فقال: لا، تلك امرأة أعلنت» .\nأخرجه البخاري ومسلم، وأخرجه النسائي، وزاد - بعد قوله «كثير اللحم» - «جعدًا قَطَطًا» (١) .\n⦗٧١٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رجل آدم): شديد السمرة.\n(سبط) السبط من الرجال: هو التامُّ الخَلْق.\n(والجعد منهم) هو القصير.\n(الخَدْل): الغليظ من الرجال.\n(الإعلان): إظهار الأمر، والمراد به: أنها أعلنت الفاحشة وأظهرتها.\n(شعر قطط): شديد الجعودة.\n_________\n(١) رواه البخاري ٩ / ٤٠٠ و٤٠١ في الطلاق، باب قول النبي ﷺ: \" لو كنت راجمًا بغير بينة \"، وباب قول الإمام: اللهم بين، وفي المحاربين، باب من أظهر الفاحشة واللطخ والتهمة بغير بينة، وفي التمني، باب ما يجوز من اللو، ومسلم رقم (١٤٩٧) في اللعان في فاتحته، والنسائي ٦ / ١٧٤ في الطلاق، باب قول الإمام: اللهم بين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥١٩) قال: حدثنا سفيان. وأحمد (١/٣٣٥) (٣١٠٦) قال: حدثنا عبد الملك بن عمرو، قال: حدثنا المغيرة بن عبد الرحمن. وفي (١/٣٣٦) (٣١٠٧) قال: حدثنا سريج، قال: حدثنا ابن أبي الزناد. والبخاري (٨/٢١٧ و٩/١٠٥) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٤/٢١٠) قال: حدثنا عمرو الناقد، وابن أبي عمر، قالا: حدثنا سفيان بن عيينة. وابن ماجة (٢٥٦٠) قال: حدثنا أبو بكر بن خالد الباهلي، قال: حدثنا سفيان. والنسائي (٦/١٧١) قال: حدثنا أحمد بن علي، قال: حدثنا محمد بن أبي بكر، قال: حدثنا عمر بن علي، قال: حدثنا إبراهيم بن عقبة. وفي الكبرى تحفة الأشراف (٦٣٢٧) عن عبد الله بن محمد بن عبد الرحمن، عن سفيان.\nأربعتهم - سفيان بن عيينة، والمغيرة بن عبد الرحمن، وابن أبي الزناد، وإبراهيم بن عقبة - عن أبي الزناد.\n٢- وأخرجه أحمد (١/٣٥٧) (٣٣٦٠) قال: حدثنا روح بن عبادة. وفي (١/٣٦٥) (٣٤٤٩) قال: حدثنا عبد الرزاق.\nكلاهما - روح، وعبد الرزاق - عن ابن جريج، قال: أخبرني يحيى بن سعيد.\n٣- وأخرجه البخاري (٧/٧٠) قال: حدثنا سعيد بن عفير، قال: حدثني الليث. وفي (٧/٧٢) قال: حدثنا إسماعيل، قال: حدثني سليمان بن بلال. وفي (٨/٢١٧) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث. ومسلم (٤/٢٠٩) قال: حدثنا محمد بن رمح بن المهاجر، وعيسى بن حماد المصريان، قالا: أخبرنا الليث. وفي (٤/٢١٠) قال: وحدثنيه أحمد بن يوسف الأزدي، قال: حدثنا إسماعيل بن أبي أويس، قال: حدثني سليمان يعني ابن بلال. والنسائي (٦/١٧٣) قال: أخبرنا عيسى بن حماد، قال: أنبأنا الليث. وفي (٦/١٧٤) قال: أخبرنا يحيى بن محمد بن السكن، قال: حدثنا محمد بن جهضم، عن إسماعيل بن جعفر.\nثلاثتهم - الليث، وسليمان بن بلال، وإسماعيل بن جعفر - عن يحيى بن سعيد، عن عبد الرحمن بن القاسم.\nثلاثتهم - أبو الزناد، ويحيى بن سعيد الأنصاري، وعبد الرحمن بن القاسم - عن القاسم بن محمد، فذكره.","vol":"10","page":716},{"text":"٨٣٨٣ - (م د) عبد الله بن مسعود - ﵁ - قال: إنّا ليلةَ جمعة في المسجد، إذا رجل من الأنصار، فقال: لو أن رجلًا وَجد مع امرأته رجلًا فتكلم: جلدتموه، أو قتلَ: قتلتموه، وإن سكت: سكت على غيظ، والله لأسألنَّ عنه رسولَ الله ﷺ، فلما كان من الغد أتى رسولَ الله - ﷺ-[فسأله]، فقال: لو أن رجُلًا وجدَ مع امرأته رجلًا فتكلَّمَ: جلدتموه، أو قتل: قتلتموه، أو سكت: سكت على غيظ، فقال: «اللهم افتح، وجعل يدعو، فنزلت آية اللعان ﴿والَّذينَ يَرْمُونَ أزواجَهُمْ ولم يَكُنْ لهم شُهَدَاءُ إلا أنفسُهم ...﴾ هذه الآيات [النور: ٦ - ٩] فابتُلَي به ذلك الرجل من بين الناس، فجاء هو وامرأتُه إلى رسولِ الله - ﷺ-، فتلاعنا، فَشَهِدَ الرجلُ أربع شهادات بالله، إنه لمن الصادقين، ثم لعن الخامسة ⦗٧١٩⦘ أنَّ لعنةَ الله عليه إن كان من الكاذبين، فذَهَبَتْ لِتَلْعنَ، فقال لها النبيُّ ﷺ: مَهْ، فأبتْ، فلعنت، فلما أدبرا قال: لعلها أن تجيء به أسودَ جَعدًا، فجاءت به أسودًا جعدًا» أخرجه مسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللهم افتح) أي: احكم، والفَتَّاح: الحاكم.\n_________\n(١) رواه مسلم رقم (١٤٩٥) في اللعان في فاتحته، وأبو داود رقم (٢٢٥٣) في الطلاق، باب في اللعان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤٢١) (٤٠٠١) قال: حدثنا يحيى بن حماد، قال: حدثنا أبو عوانة. ومسلم (٤/٢٠٨) قال: حدثنا زهير بن حرب، وعثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا، وقال الآخران: حدثنا جرير. وفي (٤/٢٠٩) قال: حدثناه إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان، وأبو داود (٢٢٥٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وابن ماجة (٢٠٦٨) قال: حدثنا أبو بكر بن خلاد الباهلي، وإسحاق بن إبراهيم بن حبيب، قالا: حدثنا عبدة بن سليمان.\nأربعتهم - أبو عوانة، وجرير، وعيسى بن يونس، وعبدة - عن الأعمش، عن إبراهيم، عن علقمة، فذكره.\n* أخرجه أحمد (١/٤٤٨) (٤٢٨١) قال: حدثنا عبد الرحمن بن محمد المحاربي، عن الأعمش، عن إبراهيم - قال عبد الله بن أحمد: قال أبي: وقال غيره: عن علقمة - قال: قال عبد الله، فذكره.\n* الروايات مطولة ومختصرة.","vol":"10","page":718},{"text":"٨٣٨٤ - (م س) أنس بن مالك - ﵁ - «أن هلال بن أُمية قذف امرأته بشَرِيك بن سَحْماء - وكان أخا البراء بن مالك لأمه - فكان أولَ رجل لاعن في الإسلام، فلاعنها، فقال رسولُ الله - ﷺ-: أبصروها، فإن جاءت به أبيض سَبِطًا قَضيء العينين، فهو لهلال بن أمية، وإن جاءت به أكحل جَعْدًا، حَمْشَ الساقين فهو لشريك بن سَحْماء، فأُنْبِئْتُ أنها جاءت به أكحل جعدًا، حمش الساقين» أخرجه مسلم والنسائي.\nوللنسائي قال: «إن أولَ لِعَان كان في الإسلام أن هلال بن أُمية قذف شَريك بن سحماء بامرأته، فأتى النبيَّ ﷺ فأخبره بذلك، فقال النبيُّ ﷺ: أربعة شهداء، وإلا حَدٌّ في ظهرك، فردد عليه ذلك مِرارًا، فقال له هلال: والله يا رسولَ الله، إن الله يعلم إني لصادق ⦗٧٢٠⦘ وليُنزِلن الله عليك ما يُبَرِّئ [به] ظهري من الحدِّ، فبينما هم كذلك إذ نزلت عليه آية اللعان ﴿والذين يرمون أزواجهم ...﴾ إلى آخر الآية: فدعا هلالًا، فشهد أربع شهادات بالله: إنه لمن الصادقين، والخامسة: أنَّ لعنة الله عليه إن كان من الكاذبين، ثم قامت، فشهدت [أربع شهادات: إنه لمن الكاذبين]، فلما كانت في الرابعة - أو الخامسة - قال رسولُ الله - ﷺ-: قِفُوهَا، فإنها مُوجِبة، فَتَلكَّأت، حتى ما شككنا أنها ستعترف، ثم قالت: لا أفْضَحُ قومي سائر الأيام، فَمضَتْ على اليمين، فقال رسول الله - ﷺ-: أنظِروها، فإن جاءت به أبيض سَبطًا قَضِيء العينين، فهو لهلال بين أمية، وإن جاءت به آدمَ جعدًا [رَبْعًا]، حَمْشَ الساقين، فهو لشريك بن سحماء، فجاءت به آدم جعدًا رَبْعًا، حَمْشَ الساقين، فقال رسول الله ﷺ: لولا ما سبق فيها من كتاب الله لكان لي ولها شأن» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رجل أكحل): منابت أجفانه سود، كأن فيها كحلًا، وهو خلقة.\n(رجل حمش الساقين) أي: دقيقهما، والحموشة: الدِّقَّة.\n(موجبة) أي أنها توجب الأمر المتنازَعَ فيه وتفصِّله. ⦗٧٢١⦘\n(فتلكَّأت) تلكَّأتْ، أي: تباطأت وتوقَّفَتْ عن إتمام اليمين.\n(قَضِيءَ العين) رجل قَضِيءُ العين، بالقاف والضاد المعجمة مهموزًا: فاسد العين.\n_________\n(١) رواه مسلم رقم (١٤٩٦) في اللعان، والنسائي ٦ / ١٧١ - ١٧٣ في الطلاق، باب اللعان في قذف الرجل زوجته برجل بعينه، وباب كيف اللعان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- وأخرجه أحمد (٣/١٤٢) وعبد بن حميد (١٢١٨) قالا: حدثنا وهب بن جرير.\n٢- أخرجه مسلم (٤/٢٠٩) قال: حدثنا محمد بن المثنى. والنسائي (٦/١٧١) قال: أخبرنا إسحاق بن إبراهيم.\nكلاهما - ابن المثنى وإسحاق- عن عبد الأعلى.\n٣- وأخرجه النسائي (٦/١٧٢) قال: أخبرنا عمران بن يزيد قال: حدثنا مخلد بن حسين.\nثلاثتهم - وهب، وعبد الأعلى، ومخلد - عن هشام بن حسان، عن محمد بن سيرين، فذكره.","vol":"10","page":719},{"text":"٨٣٨٥ - (خ د ت) عبد الله بن عباس - ﵄ - قال: «جاء هلال ابن أمية - وهو أحد الثلاثة الذين تاب الله عليهم - من أرضه عِشاء، فوجد عند أهله رَجُلًا، فرأى بعينيه، وسمع بأُذنيه، فلم يَهِجْه حتى أصبح، ثم غدا على رسولِ الله - ﷺ-، فقال: يا رسولَ الله، إني جئت أهلي عِشاء، فوجدت عندهم رجلًا، فرأيت بعينيَّ، وسمعت بأذنيَّ، فكره رسولُ الله - ﷺ- ما جاء به، واشتد عليه، فنزلت ﴿والذين يرمون أزواجهم ولم يكن لهم شهداءُ إلا أنفسُهم فشهادةُ أحدهم أربعُ شهادات بالله إنه لمن الصادقين﴾ - إلى قوله - ﴿والخامسةَ أنَّ غضب الله عليها إن كان من الصادقين﴾ [النور: ٦ - ٩] فَسُرِّيَ عن رسولِ الله - ﷺ- فقال: أبشر يا هلال، قد جعل الله لك فرجًا ومخرجًا، قال هلال: قد كنت أرجو ذلك من ربي تعالى، فقال رسولُ الله - ﷺ-: أرسلوا إليها، فجاءت، فتلاها عليهما رسولُ الله - ﷺ-، وذكّرهما، وأخبرهما أن عذاب الآخرة أشد من عذاب الدنيا، وقال هلال: والله لقد صَدَقْتُ عليها، فقالت: كذب، فقال رسولُ الله - ﷺ-: لاعِنُوا بينهما، [فقيل لهلال: اشهد] فشهد هلال أربعَ شهادات بالله إنه لمن الصادقين، فلما كانت الخامسة، قيل ⦗٧٢٢⦘ له: يا هلال اتَّق الله، فإن عذاب الدنيا أهونُ من عذاب الآخرة، وإن هذه الموجبة التي توجب عليك العذاب، فقال: والله لا يعذِّبني الله عليها، كما لم يُجَلِّدْني عليها، فشهد الخامسة: أن لعنة الله عليه إن كان من الكاذبين، ثم قيل لها: اشهدي، فشهدت أربع شهادات بالله إنه لمن الكاذبين، فلما كانت الخامسة قيل لها: اتقي الله، فإن عذاب الدنيا أهْوَنُ من عذاب الآخرة، وإن هذه الموجبة التي توجب عليكِ العذاب، فتلكَّأتْ ساعة، ثم قالت: والله لا أفضح قومي، فشهدت الخامسة: أن غضب الله عليها إن كان من الصادقين، ففرَّق رسولُ الله - ﷺ- بينهما، وقضى أن لا يُدْعَى ولدها لأبٍ، ولا تُرمَى، ولا يُرمَى ولدُها، ومَنْ رماها [أ] ورمى ولدها، فعليه الحدُّ، وقضى أن لا بيت عليه لها، ولا قُوتَ، من أجل أنهما يتفرَّقان من غير طلاق، ولا مُتَوفَّى عنها، وقال رسولُ الله - ﷺ-: إن جاءت به أُصَيْهب، أُريصِح، أُثَيبِج، ناتئ الأليتين (١) حَمْشَ الساقين، فهو لهلال، وإن جاءت به أورقَ جَعْدًا جُماليًّا، خَدَلَّجَ الساقين، سابغ الأليتين، فهو للذي رُمِيتْ به، فجاءت به أورقَ جعدًا جُماليًا خدلّج الساقين، سابغ الأليتين، فقال رسولُ الله - ﷺ-: لولا الأيْمان لكان لي ولها شأن، وقال عكرمة: فكان ولدُها بعد ذلك أميرًا على مصر، وما يدعى لأبٍ» .\nوفي رواية: «أن هلال بن أمية قذف امرأته عند النبيِّ - ﷺ- بشريك ⦗٧٢٣⦘ ابن سَحْماء، فقال النبيُّ - ﷺ-: البيِّنةَ، أو حَدٌّ في ظهرك، فقال: يا رسولَ الله إذا رأى أحدُنا رجلًا على امرأته يلتمس البينةَ؟ فجعل النبيُّ - ﷺ- يقول: البينةَ، وإلا فحدٌّ في ظهرك، فقال هلال: والذي بعثك بالحق إني لصادق، ولَيُنزِلنَّ اللهُ في أمري ما يبرِّئ ظهري من الحدِّ، فنزلت ﴿والذين يرمون أزواجَهم ولم يكن لهم شهداءُ إلا أنفسُهم﴾ فقرأ حتى بلغ ﴿من الصادقين﴾ فانصرف النبي - ﷺ-، فأرسل إليهما، فجاءا، فقام هلال بن أمية، فشهد والنبي - ﷺ- يقول: إنَّ الله يعلم أن أحدكما كاذب، فهل منكما من تائب؟ ثم قامت، فشهدت، فلما كانت عند الخامسة ﴿أنَّ غضب الله عليها إن كان من الصادقين﴾ قالوا لها: إنها موجبة، قال ابن عباس: فتلكَّأت ونكصت، حتى ظننا أنها سترجع، فقالت: لا أفضح قومي سائر اليوم، فمضت، فقال النبي - ﷺ-: أبصِروها فإن جاءت به أكحل العينين، سابغ الأليتين، خدَلّج الساقين، فهو لشريك بن سحماء، فجاءت به كذلك، فقال النبي - ﷺ-: لولا ما مضى من كتاب الله، لكان لي ولها شأن» أخرجه أبو داود.\nوأخرج البخاري والترمذي الرواية الثانية (٢) .\n⦗٧٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فلم يَهِجْه) لم يَهِجْهُ، أي: لم يزعجْه، ولم ينفِّره لئلا يَهْرُبَ.\n(أُصَيهب) تصغير الأصهب، وهو الأشقر، والأصهب من الإبل: هو الذي يخالط بياضه حمرة.\n(أُرَيصح) الأُريصح - بالصاد والحاء المهملتين - تصغير الأرصح، وهو الخفيف لحم الأليتين والفخذين، وهو في الأصل بالسين، فأبدلت صادًا، وربما كان تصغير الأرصع، وهو بمعناه، هكذا قال الخطابي، وهذا من عجيب الإبدال، فإن الأصل في الكلمة: إنما هو \" الأرسح \" بالسين والحاء، و\" الأرصح \" لغة في \" الأرسح \" فيكون على هذا التقدير: قد أبدلت السين صادًا، والعين حاء.\n(أُثَيبج) الأُثيبج: تصغير الأَثبج، وهو الناتئُ الثبج، وهو مابين الكتفين، وإنما جاء بهذه الألفاظ مصغرة، لكونها صفة لمولود.\n(أَوْرَق) الوُرْقة في الألوان: السمرة.\n(جماليًا) الجُماليُّ: العظيم الخِلْقَة، كأنه الجمل في القدِّ.\n(خَدَلَّج) الخَدلَّج: الضخم.\n(نَكَصَتْ) النُّكوص: الرجوع إلى خلف.\n_________\n(١) جملة \" ناتئ الأليتين \" ليست في نسخ أبي داود المطبوعة.\n(٢) رواه البخاري ٩ / ٣٩٢ في الطلاق، باب يبدأ الرجل بالتلاعن، وفي الشهادات، باب إذا ادعى أو قذف فله أن يلتمس البينة، وفي تفسير سورة النور، باب ﴿ويدرؤ عنها العذاب أن تشهد أربع شهادات بالله إنه لمن الكاذبين﴾، وأبو داود رقم (٢٢٥٤) و(٢٢٥٥) و(٢٢٥٦) في الطلاق، باب في اللعان، والترمذي رقم (٣١٧٨) في التفسير، باب ومن سورة النور، ورواه أيضًا الطيالسي رقم (٢٦٦٧) والطبري ١٨ / ٦٥ و٦٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٣٨) (٢١٣١) قال: حدثنا يزيد. وفي (١/٢٤٥) (٢١٩٩) قال: حدثنا محمد بن ربيعة. وأبو داود (٢٢٥٦) قال: حدثنا الحسن بن علي، قال: حدثنا يزيد بن هاون.\nكلاهما - يزيد، ومحمد بن ربيعة - قالا: حدثنا عباد بن منصور.\n٢- وأخرجه أحمد (١/٢٧٣) (٢٤٦٨) قال: حدثنا حسين، قال: حدثنا جرير. والنسائي في فضائل الصحابة (١٢٢) قال: أخبرنا الحسن بن أحمد، قال: حدثنا أبو الربيع، قال: حدثنا حماد.\nكلاهما - جرير، وحماد - عن أيوب.\n٣- وأخرجه البخاري (٣/٢٣٣) و(٦/١٢٦) و(٧/٦٩) وأبو داود (٢٢٥٤) وابن ماجة (٢٠٦٧) والترمذي (٣١٧٩) قالوا: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي، قال: حدثنا هشام بن حسان.\nثلاثتهم - عباد، وأيوب، وهشام - عن عكرمة، فذكره.\n* الروايات مطولة ومختصرة.","vol":"10","page":721},{"text":"٨٣٨٦ - (خ م ط ت [د] س) عبد الله بن عمر - ﵄ - قال سعيد ⦗٧٢٥⦘ ابن جبير: «سُئلتُ عن المتلاعنين في إمرةِ مُصعب بن الزبير: أيفرَّق بينهما؟ قال: فما دريتُ ما أقول، فمضيت إلى منزل ابن عمر بمكة، فقلت للغلام: استأذن لي، قال: إنه قائل، فسمع صوتي، فقال: ابن جبير؟ قلت: نعم، قال: ادخل، فو الله ما جاء بك هذه الساعة إلا حاجة، فدخلْتُ، فإذا هو مُفْترِش بَرذعَة له، متوسِّد وِسادة حشوها ليف، قلت: أبا عبد الرحمن، المتلاعنان أيُفرَّق بينهما؟ قال: سبحان الله! نعم، إن أول من سأل عن ذلك: فلان بن فلان، قال: يا رسولَ الله، أرأيتَ أنْ لو وجد أحدنا امرأته على فاحشة، كيف يصنع؟ إن تكلَّم تكلم بأمر عظيم، وإن سكتَ سكت على مثل ذلك، قال: فسكتَ النبي - ﷺ- فلم يجبه، فلما كان بعد ذلك أتاه، فقال: إن الذي سألتُك عنه قد ابتليتُ به، فأنزل الله ﷿ هؤلاء الآيات في سورة النور ﴿والذين يرمون أزواجهم﴾ فتلاهن عليه، ووعظه وذكّره وأخبره: أن عذاب الدنيا أهونُ من عذاب الآخرة، فقال: لا، والذي بعثك بالحق ما كذبتُ عليها، ثم دعاها فوعظها، [وذكّرها] وأخبرها: أن عذاب الدنيا أهون من عذاب الآخرة، قالت: لا، والذي بعثك بالحق إنه لكاذب، فبدأ بالرجل، فشهد أربع شهادات بالله إنه لمن الصادقين، والخامسةُ: أن لعنة الله عليه إن كان من الكاذبين، ثم ثنَّى بالمرأة، فشهدت أربع شهادات بالله إنه ⦗٧٢٦⦘ لمن الكاذبين، والخامسة: أن غضب الله عليها إن كان من الصادقين ثم فرق بينهما» .\nوفي رواية عن سعيد عن ابن عمر قال: قال رسولُ الله - ﷺ- للمتلاعنين: «حسابكما على الله، أحدكما كاذب، لا سبيل لك عليها، قال: يا رسولَ الله مالي؟ قال: لا مال لك، إن كنت صدقتَ عليها فهو بما استحللتَ من فرجها، وإن كنت كذبت عليها فذلك أبعدُ لك منها» .\nوفي أخرى عنه عن ابن عمر قال: فرَّق رسولُ الله - ﷺ- بين أخوَيَ بني العَجلان، وقال: «الله يعلم أنَّ أحدَكما كاذب، فهل منكما تائب؟» .\nوفي أخرى: قال سعيد بن جبير: «لم يُفْرِّق المُصْعَبُ بينَ المتلاعِنيْنِ، قال سعيد: فذُكرِ ذلك لعبدِ الله بن عمر، فقال: فرَّق رسولُ الله - ﷺ- بين أخوي بني العجلان» .\nوفي أخرى عنه قال: قلتُ لابن عُمَرَ: رجل قذف امرأته؟ فقال: «فرق النبيُّ - ﷺ- بين أخوي بني العجلان، وقال: الله يعلم أنَّ أحدَكما كاذب فهل منكما تائب؟ - ثلاثًا - فأبيا، ففرَّق بينهما» .\nوفي رواية نافع عن ابنِ عُمَرَ «أنَّ رجلًا رمى امرأتَه، وانتفى مِنْ ولدها في زمانِ رسولِ الله - ﷺ-، فأمرَهما رسولُ الله - ﷺ- فتلاعنا كما قال الله ﷿، ثم قضى بالولدِ للمرأةِ، وفرَّق بين المتلاعنينِ» . ⦗٧٢٧⦘\nوفي رواية قال: «لاعنَ رسولُ الله - ﷺ- بين رجل من الأنصار وامرأته، وفرَّق بينهما» .\nوفي أخرى «أن رسولَ الله - ﷺ- لاعنَ بين رجل وامرأته، وانتفى من ولدها، ففرَّقَ رسولُ الله - ﷺ- بينهما، وألحقَ الولدَ بأُمِّه» .\nأخرجه البخاري ومسلم، إلا أنَّ الرواية الأولى لفظ مسلم، وهي أتمُ، والسادسة لفظ البخاري، وهي أتمُّ.\nوأخرج الترمذي والنسائي الأولى، إلا أن النسائي أسقط منها من قوله: «فقلتُ للغلام: استأذن - إلى قوله - حشوها ليف -» .\nوأخرج الموطأ والترمذي وأبو داود والنسائي أيضًا الرواية الآخرة.\nوأخرج أبو داود أيضًا والنسائي الرواية الثانية.\nوأخرج النسائي أيضًا الرابعة.\nوله في أخرى مثل الثانية، وزاد فيها من طريق أخرى قال: «قال الرجل: مالي؟ قال: لا مالَ لك، إن كنتَ صادقًا فقد دخلتَ بها، وإن كنت كاذبًا، فهو أبعدُ لك» (١) .\n⦗٧٢٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قائل) القائل: الذي قد سكن عند القائلة، وهي شدة الحر.\n_________\n(١) رواه البخاري ٩ / ٤٠٣ في الطلاق، باب قول الإمام للمتلاعنين: إن أحدكما كاذب فهل منكما من تائب، وباب إحلاف الملاعن، وباب صداق الملاعنة، وباب التفريق بين المتلاعنين، وباب يلحق الولد بالملاعنة، وباب المهر للمدخول عليها، وباب المتعة للتي لم يفرض لها، وفي تفسير سورة النور، باب قوله تعالى: ﴿والخامسة أن غضب الله عليها﴾، وفي الفرائض، باب ميراث الملاعنة، ومسلم رقم (١٤٩٣) في اللعان، والموطأ ٢ / ٥٦٧ في الطلاق، باب ما جاء في اللعان، والترمذي رقم (١١٠٢) في الطلاق، باب ما جاء في اللعان، وأبو داود رقم (٢٢٥٧) و(٢٢٥٨) و(٢٢٥٩) ⦗٧٢٨⦘ في الطلاق، باب في اللعان، والنسائي ٦ / ١٧٥ - ١٧٨ في الطلاق، باب عظة الإمام الرجل والمرأة عند اللعان، وباب التفريق بين المتلاعنين، وباب استتابة المتلاعنين بعد اللعان، وباب اجتماع المتلاعنين، وباب نفي الولد باللعان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٣٥٠) وأحمد (٢/٧) (٤٥٢٧) و(٢/٦٤) (٥٣١٢) قال: حدثنا عبد الرحمن. وفي (٢/٣٨) (٤٩٥٣) قال: حدثنا يحيى بن زكريا. وفي (٢/٦٤) (٥٣١٢م) قال: حدثنا إسحاق بن عيسى. وفي (٢/٧١) (٥٤٠٠) قال: حدثنا أبو سلمة الخزاعي. والدارمي (٢٢٣٨) قال: أخبرنا محمد بن عبد الله الرقاشي. والبخاري (٧/٧٢) قال: حدثنا يحيى بن بكير. وفي (٨/١٩١) قال: حدثنا يحيى بن قزعة. ومسلم (٤/٢٠٨) قال: حدثنا سعيد بن منصور، وقتيبة بن سعيد. (ح) وحدثنا يحيى بن يحيى. وأبو داود (٢٢٥٩) قال: حدثنا القعنبي. وابن ماجة (٢٠٦٩) قال: حدثنا أحمد بن سنان، قال: حدثنا عبد الرحمن بن مهدي. والترمذي (١٢٠٣) قال: أنبأنا قتيبة. والنسائي (٦/١٧٨) قال: أخبرنا قتيبة.\nجميعهم - عبد الرحمن بن مهدي، ويحيى بن زكريا، وإسحاق بن عيسى، وأبو سلمة الخزاعي، ومحمد بن عبد الله، ويحيى بن بكير، ويحيى بن قزعة، وسعيد بن منصور، وقتيبة بن سعيد، ويحيى بن يحيى، والقعنبي - عن مالك بن أنس.\n٢- وأخرجه أحمد (٢/١٢) (٤٦٠٤) قال: حدثنا عبدة. وفي (٢/٥٧) (٥٢٠٢) قال: حدثنا يحيي. والبخاري (٦/١٢٦) قال: حدثنا مقدم بن محمد بن يحيى، قال: حدثنا عمي القاسم بن يحيى. وفي (٧/٧٢) قال: حدثني إبراهيم بن المنذر، قال: حدثنا أنس بن عياض. وفي (٧/٧٢) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٤/٢٠٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا محمد بن المثنى، وعبيد الله بن سعيد، قالا: حدثنا يحيى، وهو القطان.\nستتهم - عبدة بن سليمان، ويحيى بن سعيد القطان، والقاسم بن يحيى، وأنس بن عياض، وأبو أسامة، وعبد الله بن نمير - عن عبيد الله بن عمر.\n٣- وأخرجه أحمد (٢/١٢٦) (٦٠٩٨) قال: حدثنا سريج، قال: حدثنا فليح.\n٤- وأخرجه البخاري (٧/٦٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية.\nأربعتهم - مالك، وعبيد الله، وفليح، وجويرية - عن نافع، فذكره.\n* وأخرجه مسلم (٤/٢٠٨) قال: حدثنا أبو غسان المسمعي، ومحمد بن المثنى، وابن بشار. والنسائي (٦/١٧٦) قال: أخبرنا عمرو بن علي، ومحمد بن المثنى.\nأربعتهم - أبو غسان، وابن المثنى، وابن بشار، وعمرو بن علي - قالوا: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن عزرة، عن سعيد بن جبير، فذكره.\n* في رواية مسلم: قال سعيد: فذكر ذلك لعبد الله بن عمر.\n* وأخرجه الحميدي (٦٧٢) قال: حدثنا سفيان. وأحمد (١/٥٧) (٣٩٨) و(٢/٣٧) (٤٩٤٥) قال: حدثنا سفيان. وفي (٢/٤) (٤٤٧٧) قال: حدثنا إسماعيل. والبخاري (٧/٧١ و٧٩) قال: حدثني عمرو بن زرارة، قال: أخبرنا إسماعيل. وفي (٧/٧١) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٤/٢٠٧) قال: حدثني أبو الربيع الزهراني، قال: حدثنا حماد. وفي (٤/٢٠٨) قال: حدثناه ابن أبي عمر، قال: حدثنا سفيان. وأبو داود (٢٢٥٨) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا إسماعيل. والنسائي (٦/١٧٧) قال: أخبرنا زياد بن أيوب، قال: حدثنا ابن علية.\nثلاثتهم - سفيان، وإسماعيل بن إبراهيم بن علية، وحماد - عن أيوب السختياني، عن سعيد بن جبير، فذكره.","vol":"10","page":724},{"text":"٨٣٨٧ - (س) عبد الله بن عباس - ﵄ - قال: «لاعَنَ رسولُ الله - ﷺ- بين العجلانِّي وامرأتِه، وكانتْ حُبْلى» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٧١ في الطلاق، باب اللعان بالحبل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥١٨) وأبو داود (٢٢٥٥) قال: حدثنا مخلد بن خالد الشعيري. والنسائي (٦/١٧٥) قال: أخبرنا علي بن ميمون.\nثلاثتهم - الحميدي، ومخلد، وعلي بن ميمون - قالوا: حدثنا سفيان، قال: حدثنا عاصم بن كليب، عن أبيه، فذكره.","vol":"10","page":728},{"text":"٨٣٨٨ - (س) عبد الله بن عباس - ﵄ - قال: «إن النبيَّ - ﷺ- أمرَ رجُلًا - حين أمرَ المتلاعنيْنِ أن يتلاعنا - أن يضعَ يده عند الخامسة على فيه، وقال: إنها موجِبة» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٧٥ في الطلاق، باب الأمر بوضع اليد في المتلاعنين عند الخامسة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١٧٥) قال: أخبرنا علي بن ميمون قال: حدثنا سفيان، عن عاصم بن كليب، عن أبيه. فذكره.","vol":"10","page":728},{"text":"<span data-type=\"title\" id=toc-1886>الفصل الثاني: في لحاق الولد، ودعوى النسب والقافة</span>، وفيه خمسة فروع\n<span data-type=\"title\" id=toc-1887>[الفرع] الأول: في الولد للفراش</span>\n٨٣٨٩ - (خ م ت س) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «الوَلَدُ للفِراش، وللعَاهِرِ الحَجر» أخرجه البخاري ومسلم ⦗٧٢٩⦘ والترمذي والنسائي، وللبخاري: «الولد لصاحب الفِراش» لم يزد (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وللعاهر الحجر) العاهر: الزاني، والمعاهَرة: الزنا، والمعنى: أن الزاني له الحجر، يرجم به إن كان محصَنًا، وقيل: معناه: له الخيبة، أي: إنه قد خاب من لحوق الولد به، ومن العفة، وذكر الحجر استعارة، أي: لا منفعة له فيه، وقال الخطابي: كثير من الناس يعتقدون أن «الحجر» عبارة عن الرجم، وليس كذلك، فإن ليس كل زان يرجم، ومال إلى القول الثاني وزاده بيانًا، قال: إذا آيستَ الرجل من الشيء، قلت: مالك غير التراب، وما في يدك منه غير الحجر، ونحو ذلك من الكلام، قال: وهذا نحو ما روي عن النبي - ﷺ- أنه قال: «إذا جاءك صاحب الكلب يطلب ثمنه فاملأ كفَّه ترابًا» يريد أن الكلب لا ثمن له، فضرب له المثل بالتراب الذي لا قيمة له.\n_________\n(١) رواه البخاري ١٢ / ١١٣ في الحدود، باب للعاهر الحجر، وفي الفرائض، باب الولد للفراش، ومسلم رقم (١٤٥٨) في الرضاع، باب \" الولد للفراش \"، والترمذي رقم (١١٥٧) في الرضاع، باب ما جاء أن الولد للفراش، والنسائي ٦ / ١٨٠ في الطلاق، باب إلحاق الولد بالفراش، قال الحافظ في \" الفتح \": حديث \" الولد للفراش \"، قال ابن عبد البر: هو من أصح ما يروى عن النبي ﷺ، جاء عن بضعة وعشرين نفسًا من الصحابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٨٥) قال: حدثنا سفيان. وأحمد (٢/٢٣٩) قال: حدثنا سفيان. وفي (٢/٢٨٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. ومسلم (٤/١٧١) قال: حدثني محمد بن رافع وعبد بن حميد. قال ابن رافع: حدثنا عبد الرزاق. قال: أخبرنا معمر. (ح) وحدثنا سعيد بن منصور وزهير بن حرب وعبد الأعلى بن حماد وعمرو الناقد. قالوا: حدثنا سفيان. والنسائي (٦/١٨٠) قال: أخبرنا قتيبة. قال: حدثنا سفيان. (ح) وأخبرنا إسحاق بن إبراهيم، عن عبد الرزاق قال: حدثنا معمر.\nكلاهما - سفيان، ومعمر - عن الزهري، عن سعيد بن المسيب وأبي سلمة، فذكراه.\n* في رواية الحميدي: عن سعيد أو أبي سلمة، أحدهما أو كلاهما.\nكان سفيان ربما أفرد أحدهما، وربما جمعهما، وربما شك، وأكثر ذلك يقوله عن سعيد، عن أبي هريرة.\nوفي رواية أحمد بن حنبل: عن سعيد، عن أبي هريرة، أو عن أبي سلمة. عن أحدهما أو كليهما.\n* وفي رواية مسلم قال: أما ابن منصور فقال: عن سعيد عن أبي هريرة. وأما عبد الأعلى فقال: عن أبي سلمة، أو عن سعيد، عن أبي هريرة. قال زهير: عن سعيد، أو عن أبي سلمة، أحدهما أو كلاهما عن أبي هريرة. وقال عمرو: حدثنا سفيان مرة عن الزهري، عن سعيد وأبي سلمة. ومرة عن سعيد أو أبي سلمة. ومرة عن سعيد، عن أبي هريرة.\n* وأخرجه الدارمي (٢٢٤١) قال: أخبرنا محمد بن يوسف. وابن ماجة (٢٠٠٦) قال: حدثنا هشام بن عمار. والترمذي (١١٥٧) قال: حدثنا أحمد بن منيع.\nثلاثتهم - محمد، وهشام، وأحمد بن منيع - عن سفيان بن عيينة، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة، فذكره. ليس فيه: وأبو سلمة.\n* أخرجه أحمد (٢/٣٨٦) قال: حدثنا بهز. قال: حدثنا حماد- يعني ابن سلمة-. وفي (٢/٤٠٩) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٦٦) قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا حماد بن سلمة. وفي (٢/٤٧٥) قال: حدثنا يحيى بن سعيد، عن شعبة. (ح) وابن جعفر. قال: حدثنا شعبة. والبخاري (٨/١٩١) قال: حدثنا مسدد، عن يحيى، عن شعبة. وفي (٨/٢٠٥) قال: حدثنا آدم. قال: حدثنا شعبة.\nكلاهما - حماد، وشعبة - عن محمد بن زياد، فذكره.\n* أخرجه أحمد (٢/٤٩٢) قال: حدثنا محمد بن جعفر. قال: حدثنا عوف، عن الحسن، فذكره.\n* وأخرجه أحمد (٢/٤٩٢) قال: حدثنا محمد بن جعفر. قال: حدثنا عوف، عن خلاس، عن أبي رافع، عن أبي هريرة، عن رسول الله -ﷺ- مثل ذلك.","vol":"10","page":728},{"text":"٨٣٩٠ - (س) عبد الله بن مسعود - ﵁ - أن رسولَ الله - ﷺ- قال: «الوَلَدُ للفِراشِ، وللعاهر الحَجَرُ» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٨١ في الطلاق، باب إلحاق الولد بالفراش، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١٨١) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا جرير، عن مغيرة، عن أبي وائل، فذكره.\n* قال أبو عبد الرحمن النسائي: ولا أحسب هذا عن عبد الله بن مسعود،والله تعالى أعلم.","vol":"10","page":729},{"text":"٨٣٩١ - (خ م ط د س) عائشة - ﵂ - قالت: «إن عُتبَة - هو ابن أبي وقاص - عَهِدَ إلى أخيه سعد بن أبي وقاص: أنَّ ابنَ وليدَةَ زمعة مِنِّي، فاقبِضْهُ إليك، فلما كان عامُ الفتح: أخذه سعد، فقال: ابنُ أخي، عهد إليَّ فيه، فقال عبد بن زَمعَة: أخي، وابنُ وليدة أبي، وُلِدَ على فراشه، فتساوقَا إلى النبيِّ - ﷺ-، فقال سعد: يا رسولَ الله، ابنُ أخي، قد كان عهدَ إليَّ فيه: أنَّه ابنُه، انظر إلى شَبَهِهِ، وقال عبد بن زمعة: أخي وابن وليدة أبي، وُلِدَ على فراشه» .\nوفي رواية: «فنظر رسولُ الله - ﷺ- إلى شَبَهِهِ، فرأى شَبَهًا بيِّنًا بعتبة، فقال النبيُّ - ﷺ-: هو لك يا عبدُ بن زَمعة، الولد للفراش، وللعاهر الحجر، ثم قال لسودة بنت زمعة: احتَجِبي منه لما رأى من شَبَهِه بعتبة، فما رآها حتى لَقِي الله ﷿، وكانت سودةُ زوجَ النبيِّ - ﷺ-» .\nوفي رواية: «عَهِدَ عتبةُ إلى أخيه سعد: أن يقبِض ابنَ وليدةِ زمعَةَ، قال عتبة: إنَّه ابني، فاختصم سعدٌ وعبدُ بنُ زَمعةَ - في الفتح - إلى رسولِ الله - ﷺ-، فنظر رسولُ الله - ﷺ- إلى ابنِ وليدةِ زَمعةَ، فإذا أشبهُ الناس بعُتْبةَ، فقال رسولُ الله - ﷺ-: هو لك، هو أخوك يا عبدُ بنَ زَمعةَ، مِنْ أجل أنه وُلِدَ على فراش أبيه، وقال: احتجبي منه يا سودةُ، لما رأى من شَبَهِ عُتْبةَ، وقال رسولُ الله - ﷺ-: الولدُ للفراش، وللعاهر الحَجَرُ» . ⦗٧٣١⦘\nأخرجه البخاري ومسلم والموطأ.\nوفي رواية أبي داود والنسائي قال: «اختصم سعدُ بنُ أبي وقاص وعبدُ بنُ زمعةَ إلى رسولِ الله - ﷺ- في ابنِ أَمَةِ زَمعةَ، فقال سعد: أوصاني أخِي عتبةُ: إذا قَدِمْتَ مكةَ (١) انظر إلى ابنِ أمةِ زمْعَة، فاقبضه، فإنه ابنُه، قال عبدُ بن زمعةَ: أخي، ابنُ أمة أبي، ولدَ على فراش أبي، فرأى رسولُ الله - ﷺ- شبَهًا بيِّنًا بعُتبة، فقال: الولد للفراشِ، واحتجبي منه يا سودةُ» .\nزاد في رواية: وقال: «هو أخوك يا عبدُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وليدة زمعة) كان للجاهلية إماءٌ يضربون عليهن ضرائب ويزنين، وَهُنَّ البغايا اللاتي يكتسبن بالزنا، وكانوا يلحقون النسب بالزناة إذا ادَّعَوا الولد، وكان لزمعة بن قيس أَمَةٌ، وكان يطؤها، وكان له عليها ضريبة، ⦗٧٣٢⦘ فظهر بها حَمل، وكان يظن أنه من عتبة بن أبي وقاص فإنه كان زنا بها، وهلك عتبة كافرًا، ولم يُسلم، فعهِدَ إلى سعد أخيه أن يستلحق الحمل الذي بأمَة زمعة، وكان لزمعة ابنٌ يقال له: عبد، فخاصم سعدًا في الغلام الذي وَلَدَتْهُ أمَةُ زمعة، فقال سعد: هو ابن أخي عتبة، على ما كان الأمر عليه في الجاهلية، وقال عبد: هو أخي، وُلد على فراش أبي ومن أمته، على ما استقر عليه حكم الإسلام، فقضى به رسولُ الله - ﷺ- لعبد، وأبطل حكم الجاهلية، وإنما قال لِسَوْدَة زوجة النبي - ﷺ-: «احتجبي منه» على سبيل الاستحباب والتنزيه، لما رأى من شَبَهه بعتبة، وأنه ربما كان مخلوقًا من مائه، وإنما حكم الإسلام وإيجاب الولد للفراش: مَنَعَ من إلحاقه بعتبة، والله أعلم.\n_________\n(١) في المطبوع: المدينة، وهو خطأ.\n(٢) رواه البخاري ٥ / ٢٧٨ في الوصايا، باب قول الموصي لوصيه: تعاهد ولدي، وفي البيوع، باب تفسير المشبهات، وباب شراء المملوك من الحربي وهبته وعتقه، وفي الخصومات، باب دعوى الوصي للميت، وفي العتق، باب أم الولد، وفي الفرائض، باب الولد للفراش، وباب من ادعى أخًا أو ابن أخ، وفي المحاربين، باب للعاهر الحجر، وفي الأحكام، باب من قضى له بحق أخيه فلا يأخذه، ومسلم رقم (١٤٥٧) في الرضاع، باب الولد للفراش وتوقي الشبهات، والموطأ ٢ / ٧٣٩ في الأقضية، باب القضاء بإلحاق الولد بأبيه، وأبو داود رقم (٢٢٧٣) في الطلاق، باب الولد للفراش، والنسائي ٦ / ١٨٠ و١٨١ في الطلاق، باب إلحاق الولد بالفراش، وباب فراش الأمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٤٦٠) والحميدي (٢٣٨) قال: حدثنا سفيان. وأحمد (٦/٣٧) قال: حدثنا سفيان. وفي (٦/١٢٩) قال: حدثنا روح، قال: حدثنا ابن جريج. وفي (٦/٢٠٠) قال: حدثنا محمد بن بكر قال: أخبرنا ابن جريج. وفي (٦/٢٢٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢٣٧) قال: حدثنا يزيد قال: أخبرنا محمد بن إسحاق. وفي (٦/٢٤٦) قال: حدثنا عثمان بن عمر. قال: حدثنا مالك. والدارمي (٢٢٤٢) قال: حدثنا عبد الله بن مسلمة قال: حدثنا مالك. وفي (٢٢٤٣) قال: حدثنا الحكم بن نافع، قال: حدثنا شعيب، والبخاري (٣/٧٠) قال: حدثنا يحيى بن قزعة، قال: حدثنا مالك، وفي (٣/١٠٦)، (٨/١٩٤) (٢٠٥) قال: حدثنا قتيبة بن سعيد قال: حدثنا الليث. وفي (٣/١٦١) قال: حدثنا عبد الله بن محمد وقال: حدثنا سفيان. وفي (٣/١٩١) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٤/٤و ٥/١٩٢) قال: حدثنا عبد الله بن مسلمة، عن مالك، وفي (٨/١٩١) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. وفي (٨/٢٠٥) قال: حدثنا أبو الوليد. قال: حدثنا الليث. وفي (٩/٩٠) قال: حدثنا إسماعيل. قال: حدثني مالك ومسلم (٤/١٧١) قال: حدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح. قال: أخبرنا الليث. (ح) وحدثنا سعيد بن منصور وأبو بكر بن أبي شيبة وعمرو الناقد. قالوا: حدثنا سفيان بن عيينة. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وأبو داود (٢٢٧٣) قال: حدثنا سعيد بن منصور ومسدد. قالا: حدثنا سفيان. وابن ماجة (٢٠٠٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة، والنسائي (٦/١٨٠) قال: أخبرنا قتيبة. قال: حدثنا الليث. وفي (٦/١٨١) قال: أخبرنا إسحاق بن إبراهيم قال: حدثنا سفيان.\nسبعتهم - مالك، وسفيان بن عيينة، وابن جريج، ومعمر، ومحمد بن إسحاق، وشعيب بن أبي حمزة، والليث بن سعد - عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.\n* الروايات مطولة ومختصرة.","vol":"10","page":730},{"text":"٨٣٩٢ - (س) عبد الله بن الزبير - ﵄ - قال: «كانت لزمعةَ جارية يطَؤُها، وكان يظنُّ بآخرَ أنَّه يقع عليها، فجاءَت بولدٍ شِبه الذي كان يظن به، فمات زَمْعَةُ وهي حبلى، فذكرتْ ذلك سودةُ لرسولِ الله - ﷺ-، فقال رسولُ الله - ﷺ-: الولد للفراش، واحتجبي منه يا سَودةُ، فليس لك بأخ» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٨٠ و١٨١ في الطلاق، باب إلحاق الولد بالفراش، وإسناده حسن، حسنه الحافظ في \" الفتح \" ١٢ / ٣١ و٣٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١٨٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا جرير، عن منصور، عن مجاهد، عن يوسف بن الزبير، مولى لهم، فذكره.\n* أخرجه أحمد (٤/٥) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن منصور، عن مجاهد، عن ابن الزبير، نحوه. ليس فيه يوسف بن الزبير.","vol":"10","page":732},{"text":"٨٣٩٣ - () أبو هريرة - ﵁ - (١) قال: قال رسولُ الله - ﷺ ⦗٧٣٣⦘ في ابن وليدةِ زمعةَ: «هو لك يا عبدُ بنُ زمعةَ، واحتجبي منه يا سودةُ، فما رآها حتى لقي الله ﷿» أخرجه ... (٢) .\n_________\n(١) كذا في الأصل: أبو هريرة، وفي المطبوع: بياض.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو جزء من حديث أبي هريرة الذي تقدم في أول الفصل الثاني، أخرجه البخاري ومسلم والموطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع: أخرجه رزين، وهو جزء من حديث أبي هريرة الذي تقدم في أول الفصل الثاني.","vol":"10","page":732},{"text":"٨٣٩٤ - (ط) سليمان بن يسار عن عبد الله بن أبي أمية «أن امرأة هلكَ عنها زوجها، فاعْتَدَّتْ أربعةَ أشهر وعشرًا، ثم تزوجتْ حين حلَّتْ، فمكثت عند زوجها أربعةَ أشهرِ ونصفًا، ثم ولدَتْ ولدًا تامًّا، فجاء زوجها [إلى] عمرَ ﵁، فذكر ذلك له فدعا عمرُ نسوَة قُدَمَاءَ لَحِقْنَ الجاهليةَ، فسألَهُنَّ عن ذلك؟ فقالت امرأة منهم: أنا أخبرُكَ عن هذه المرأة، هلك عنها زوجها حين حَمَلتْ، فأُهْرِيقَتْ عليه الدماءُ، فَحَشَّ ولَدُها في بطنها، فلمَّا أصابها زوجُها الذي نكحت، أصاب الولدَ الماءُ فتحرَّك في بطنها وكَبِرَ، فصدَّقهنَّ عمر، وفرَّقَ بينهما، وقال: أمَا إنَّه لم يبلُغني عنكما إلا خيرٌ وألحقَ الولد بالأول» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فحشَّ ولدُها) حشَّ الولدُ في بطن أمه: إذا يبس، وأحشت المرأةُ فهي محشٌّ: إذا صار ولدُها كذلك، واللفظة: بالحاء المهملة والشين المعجمة.\n_________\n(١) ٢ / ٧٤٠ في الأقضية، باب القضاء بإلحاق الولد بأبيه، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٤/٣٠ و٣١) عن يزيد بن عبد الله بن الهاد، عن محمد بن إبراهيم بن الحارث التيمي، عن سليمان، فذكره.","vol":"10","page":733},{"text":"٨٣٩٥ - (د) الحسن بن سعد مولى الحسن بن علي بن أبي طالب، عن رباح قال: «زَوَّجني أهلي أمَة لهم رومِيَّة، فدخلت بها (١)، فولَدتْ غلامًا أسود مثلي، فسميتُه: عبد الله، ثم وقعت عليها، فولدت لي غلامًا أسود مثلي، فسميتُه عبيد الله، ثم طَبِنَ لها غلام من أهلي رُومِي، يقال له: يُوحَنَّة، فراطَنها بلسانه، فولدت غلامًا، كأنه وَزَغة من الوزَغات، فقلت لها: ما هذا؟ قالت: هذا ليُوحَنَّة، فرفَعْنا إلى عثمان بن عفان، فسألهما، فاعترفا، فقال لهما: أترْضيانِ أن أقضيَ بينكما بقضاء رسول الله - ﷺ-؟ إن رسولَ الله - ﷺ- قضى: أنَّ الولدَ للفراشِ، فجلدها وجَلَده، وكانا مملوكَيْن» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طَبِنَ لها) الطبانة: الفِطنة والحِذْق وشدة الهجوم على بواطن الأشياء وطبن لها، أي: خيَّبها وأفسدها.\n(فرَاطَنَها) الرِّطانة - بالفتح والكسر - الكلام بغير اللسان العربي، أيَّ لسان كان، رَطَنَها، وراطنها، ورطن لها.\n(وَزَغَةٌ) الوَزَغَةُ: سامٌّ أبرص، وهو أبيض.\n_________\n(١) في نسخ أبي داود المطبوعة: فوقعت عليها.\n(٢) رقم (٢٢٧٥) في الطلاق، باب الولد للفراش، ورواه أيضًا أحمد في \" المسند \" رقم (٤١٦) و(٤١٧) و(٤٦٧) و(٥٠٢) و(٨٢٠)، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٥٩) (٤١٦) قال: حدثنا بهز. وفي (١/٦٩) (٥٠٢) قال: حدثنا يزيد. وأبو داود (٢٢٧٥) قال: حدثنا موسى بن إسماعيل. وعبد الله بن أحمد (١/٥٩) (٤١٧) قال: حدثنا شيبان أبو محمد.\nأربعتهم - بهز، وشيبان، ويزيد، وموسى -عن مهدي بن ميمون أبو يحيى، قال: حدثنا محمد بن عبد الله بن أبي يعقوب، عن الحسن بن سعد مولى الحسن بن علي بن أبي طالب، عن رباح، فذكره.\n* وأخرجه أحمد (١/٦٥) (٤٦٧) قال: حدثنا عفان، قال: حدثنا جرير بن حازم، قال: سمعت محمد بن عبد الله بن أبي يعقوب، يحدث عن رباح، فذكره.\n(ليس فيه الحسن بن سعد) .","vol":"10","page":734},{"text":"٨٣٩٦ - (خ م د ت س) أبو هريرة - ﵁ - أن رجلًا ⦗٧٣٥⦘ أتى رسولَ الله - ﷺ-، فقال: «يا رسولَ الله، وُلِدَ لي غلام أسود، وهو يُعَرِّض بأن ينفيَه، فلم يرخصْ له في الانتفاء منه، فقال: هل لك من إبل؟ قال: نعم، قال: ما ألوانها؟ قال: حُمرٌ، قال: هل فيها من أورقَ؟ قال: نعم، قال: أنَّى ذلك؟ قال: لعلَّه نَزَعه عِرْقٌ، قال: فلَعَلَّ ابنَكَ نزعه عرق» أخرجه الجماعة إلا الموطأ.\nوفي رواية أبي داود قال: «جاء رجل من بني فزارة» ... الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نزعه) نزعه إلى هذا الأمر، أي: جذبه إليه.\n_________\n(١) رواه البخاري ٩ / ٣٨٩ و٣٩٠ في الطلاق، باب إذا عرض بنفي الولد، وفي المحاربين، باب ما جاء في التعريض، ومسلم رقم (١٥٠٠) في اللعان، وأبو داود رقم (٢٢٦٠) و(٢٢٦١) و(٢٢٦٢) في الطلاق، باب إذا شك في الولد، والترمذي رقم (٢١٢٩) في الولاء والهبة، باب ما جاء في الرجل ينتفي من ولده، والنسائي ٦ / ١٧٨ و١٧٩ في الطلاق، باب إذا عرض بامرأته وشكت في ولده وأراد الانتفاء منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٨٤) قال: حدثنا سفيان، وأحمد (٢/٢٣٣) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٢٣٤) قال: حدثنا يزيد. قال: أخبرنا ابن أبي ذئب. وفي (٢/٢٣٩) قال: حدثنا سفيان. وفي (٢/٢٧٩) قال: حدثنا عبد الرزاق، عن معمر. وفي (٢/٤٠٩) قال: حدثنا محمد بن مصعب. قال: حدثنا مالك بن أنس. والبخاري (٧/٦٨) قال: حدثنا يحيى بن قزعة. قال: حدثنا مالك. وفي (٨/٢١٥) قال: حدثنا إسماعيل. قال: حدثني مالك ومسلم (٤/٢١١) قال: حدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب. قالوا: حدثنا سفيان بن عيينة. (ح) وحدثنا إسحاق بن إبراهيم ومحمد بن رافع وعبد بن حميد. قال ابن رافع: حدثنا وقال الآخران: أخبرنا عبد الرزاق. قال: أخبرنا معمر. (ح) وحدثنا ابن رافع. قال: حدثنا ابن أبي فديك. قال: أخبرنا ابن أبي ذئب. وأبو داود (٢٢٦٠) قال: حدثنا ابن أبي خلف. قال: حدثنا سفيان. وفي (٢٢٦١) قال: حدثنا الحسن بن علي. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وابن ماجة (٢٠٠٢) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن الصباح، قالا: حدثنا سفيان بن عيينة. والترمذي (٢١٢٨) قال: حدثنا عبد الجبار بن العلاء بن عبد الجبار العطار وسعيد بن عبد الرحمن المخزومي. قالا: حدثنا سفيان. والنسائي (٦/١٧٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا سفيان. (ح) وأخبرنا محمد بن عبد الله بن بزيع. قال: حدثنا يزيد بن زريع. قال: حدثنا معمر. وفي (٦/١٧٩) قال: أخبرنا أحمد بن محمد بن المغيرة. قال: حدثنا أبو حيوة حمصي. قال: حدثنا شعيب ابن أبي حمزة.\nخمستهم - سفيان بن عيينة، ومعمر، وابن أبي ذئب، ومالك، وشعيب - عن الزهري، عن سعيد بن المسيب، فذكره.\n* الروايات ألفاظها متقاربة.","vol":"10","page":734},{"text":"٨٣٩٧ - (د) عمرو بن شعيب عن أبيه عن جده - ﵁ - قال: قام رجل، فقال: «يا رسولَ الله، إن فلانًا ابني عاهَرتُ بأُمِّه في الجاهلية، فقال رسولُ الله - ﷺ-: لا دِعْوَةَ في الإسلام، ذهب أمر الجاهلية، الولدُ للفراش، وللعاهر الحَجَرُ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٢٧٤) في الطلاق باب الولد للفراش، وإسناده حسن، حسنه الحافظ في \" الفتح \" ١٢ / ٢٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٧٤) قال: حدثنا زهير بن حرب قال: حدثنا يزيد بن هارون قال: أخبرنا حسين المعلم، عن عمرو بن شعيب، فذكره.","vol":"10","page":735},{"text":"<span data-type=\"title\" id=toc-1888>[الفرع] الثاني: في القافة</span>\n٨٣٩٨ - (خ م د ت س) عائشة - ﵂ - قالت: «إن رسولَ الله - ﷺ- دخل عليَّ مسرورًا، تبْرُقُ أسارير وجهه، فقال: ألم تَرَي [أنَّ] مُجَزِّزًا المُدْلِجيَّ؟ نظر آنِفًا إلى زيد بن حارثة، وأُسامة بن زيد، فقال: إنَّ هذه الأقدام بعضها من بعض» .\nوفي رواية «ألم تسمعي ما قال المدلجيُ لزيدٍ وأُسامةَ، ورأى أقدامَهما: إن بعض هذه الأقدام لَمِنْ بعض» .\nوفي أخرى قال: إن عائشة قالت: «دخل قائف والنبي - ﷺ- شاهد، وأُسامة بن زيد، وزيد بن حارثة مضطجعان، فقال: إن هذه الأقدام بعضها من بعض، فسُرَّ بذلك النبي - ﷺ-، وأعْجَبَهُ، وأخبر به عائشة» .\nوفي أخرى «ألمْ ترَي أن مُجَزِّزًا المدلجيَّ دخل عليَّ، فرأى أُسامة وزيدًا، وعليهما قطيفة، قد غَطَّيا رؤوسَهما، وبدَت أقدامُهما، فقال: إن هذه الأقدام بعضها من بعض؟» وفي رواية: «وكان مُجزِّز قائفًا» .\nأخرجه الجماعة إلا الموطأ.\nوقال أبو داود: قال أحمد بن صالح: «كان أُسامةُ بن زيد أسود شديد السواد، مثل القار، وكان زيدٌ أبيضَ من القطن» (١) .\n⦗٧٣٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القافة) القافة: جمع قائف، وهو الذي يعرِف الآثار، تقول: قُفْتُ أثره، أي: اتَّبعتُه، وهم في الشريعة: قومٌ معرِّفون من العرب يعرفون الناس بالشَّبَه، فيُلْحِقُون إنسانًا بإنسانٍ، لما يدركون من الشَّبَه الذي يَرَونه بينهما مما يخفى على غيرهم.\n(تبرُق أسارير وجه) الأسارير: التَّكاسير التي تكون في الجبين، وبريقُها: ما يعرِض لها من البشاشة عند الفرح والاستبشار بالشيء السَّار.\n_________\n(١) رواه البخاري ٧ / ٦٩ في فضائل أصحاب النبي ﷺ، باب مناقب زيد ابن ⦗٧٣٧⦘ حارثة، وفي الأنبياء، باب صفة النبي ﷺ، وفي الفرائض، باب القائف، ومسلم رقم (١٤٥٩) في الرضاع، باب العمل بإلحاق القائف الولد، وأبو داود رقم (٢٢٦٧) و(٢٢٦٨) في الطلاق، باب في القافة، والترمذي رقم (٢١٣٠) في الولاء والهبة، باب ما جاء في القافة، والنسائي ٦ / ١٨٤ في الطلاق، باب القافة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٣٩) قال: حدثنا سفيان. وفي (٢٤٠) قال: وقال سفيان: وسمعت ابن جريج وأحمد (٦/٣٨) قال: حدثنا سفيان. وفي (٦/٨٢) قال: حدثنا هاشم. قال: حدثنا ليث. وفي (٦/٢٢٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢٢٦) قال: حدثنا عبد الرزاق. قال: حدثنا ابن جريج. والبخاري (٤/٢٢٩) قال: حدثنا يحيى. قال: حدثنا عبد الرزاق. قال: حدثنا ابن جريج. وفي (٥/٢٩) قال: حدثنا يحيى بن قزعة. قال: حدثنا إبراهيم بن سعد. وفي (٨/١٩٥) قال: حدثنا قتيبة بن سعيد قال: حدثنا الليث. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا سفيان. ومسلم (٤/١٧٢) قال: حدثنا يحيى بن يحيى ومحمد بن رمح. قالا: أخبرنا الليث. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثني عمرو الناقد وزهير بن حرب وأبو بكر بن أبي شيبة. قالوا: حدثنا سفيان. (ح) وحدثناه منصور بن أبي مزاحم. قال: حدثنا إبراهيم بن سعد. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر وابن جريج. وأبو داود (٢٢٦٧) قال: حدثنا مسدد وعثمان بن أبي شيبة وابن السرح. قالوا: حدثنا سفيان. وفي (٢٢٦٨) قال: حدثنا قتيبة. قال: حدثنا الليث. وابن ماجة (٢٣٤٩) قال: حدثنا أبو بكر بن أبي شيبة وهشام بن عمار ومحمد بن الصباح. قالوا: حدثنا سفيان بن عيينة. والترمذي (٢١٢٩) قال: حدثنا قتيبة. قال: حدثنا الليث. (ح) وحدثنا سعيد بن عبد الرحمن وغير واحد، عن سفيان بن عيينة. والنسائي (٦/١٨٤) قال: أخبرنا قتيبة. قال: حدثنا الليث. (ح) وأخبرنا إسحاق بن إبراهيم قال: أنبأنا سفيان.\nستتهم - سفيان بن عيينة، وابن جريج، والليث بن سعد، ومعمر وإبراهيم بن سعد، ويونس بن يزيد - عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.","vol":"10","page":736},{"text":"٨٣٩٩ - (ط) سليمان بن يسار قال: «إن عمر بن الخطاب - ﵁ - كان يُليط أولاد الجاهلية بمن ادَّعاهم في الإسلام، فأتى رجلان، كلاهما يدَّعي ولد امرأة، فدعا عمر قائفًا، فنظر إليهما، فقال القائف: لقد اشتركا فيه، فضربه [عمر] بالدِّرَّة، وقال: ما يدريك؟ ثم دعا المرأة فقال: أخبريني خبرك، فقالت: كان هذا لأحد الرجلين يأتيها وهي في إبل لأهلها، فلا يفارقها حتى يَظُنَّ وتظُنَّ أن قد استمر بها الحمل، ثم انصرف عنها، فَهُرِيقَتْ عليه الدماء، ثم خلفه الآخر، فلا أدري: من أيهما هو؟ ⦗٧٣٨⦘ فكَبَّر القائف، فقال عمر للغلام: وَالِ أيَّهما شئتَ» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُليط) لاط بالشيء يَليط به، ويَلوط به، لَيْطًا ولَوْطًا: إذا لصِق به.\n(فهُرِيقَت) هُريقت عليه الدماء: أي: حاضت، والغالب من أحوال الحوامل، أنهن لا يحضن، فإن طرأ لهن حيض فيكون نادرًا لِعلَّة.\n_________\n(١) ٢ / ٧٤٠ في الأقضية، باب القضاء بإلحاق الولد بأبيه، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٤/٣١) عن يحيى بن سعيد، عن سليمان بن يسار، فذكره.","vol":"10","page":737},{"text":"<span data-type=\"title\" id=toc-1889>[الفرع] الثالث: فيمن ادَّعى إلى غير أبيه، أو استلحق ولدًا</span>\n٨٤٠٠ - (خ م د) أبو عثمان النهدي قال: «لمَّا ادُّعِيَ زيادٌ لقيتُ أبا بَكْرة، فقلتُ: ما هذا الذي صنعتم؟ إني سمعت سعدَ بن أبي وقاص يقول: سَمِعَت أُذُني من رسولِ الله - ﷺ- وهو يقول: مَنِ ادَّعى أبًا في الإسلام غير أبيه - وهو يعلم أنه غير أبيه - فالجنة عليه حرام، قال أبو عثمان: فذكرتُهُ لأبي بكرة، فقال: وأنا سَمِعْتُه من رسولِ الله - ﷺ- (١)» . أخرجه البخاري ومسلم.\nوفي رواية أبي داود: قال سعد: «سَمِعَتْه أُذُناي، ووعاه قلبي من محمد - ﷺ- ... وذكر الحديث، [قال: فلقيت أبا بكرة، فذكرت ⦗٧٣٩⦘ ذلك له] فقال أبو بكرة: سمِعَتْهُ أُذناي، ووعاه قلبي [من محمد - ﷺ-] قال عاصم: فقلت: يا أبا عثمان، لقد شَهِدَ عِندك رجلان، أيُّما رجلين؟ فقال: أمَّا أحدهما: فأول من رَمَى بسهم في سبيل الله، أو في سبيل الإسلام - يعني سعد بن مالك - والآخر: قَدِمَ من الطائف في بِضعة وعشرين على أقدامهم فذكر فضلًا» (٢) .\n_________\n(١) في الأصل: وأنا سمعته من رسول الله ﷺ يقوله.\n(٢) رواه البخاري ١٢ / ٤٦ في الفرائض، باب من ادعى إلى غير أبيه، وفي المغازي، باب غزوة الطائف، ومسلم رقم (٦٣) في الإيمان، باب بيان حال إيمان من رغب عن أبيه وهو يعلم، وأبو داود رقم (٥١١٣) في الأدب، باب في الرجل ينتمي إلى غير مواليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٧٤) (١٤٩٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/١٧٤) (١٤٩٩) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان. وفي (١/١٧٤) (١٥٠٤) و(١/١٧٩) (١٥٥٣) و(٥/٣٨) قال: حدثنا إسماعيل. وعبد بن حميد (١٣٥) قال: حدثنا سعيد بن عامر، عن شعبة. والدارمي (٢٥٣٣ و٢٨٦٣) قال: أخبرنا سعيد بن عامر، عن شعبة. والبخاري (٥/١٩٨) قال: حدثنا محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. ومسلم (١/٥٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن زكرياء بن أبي زائدة، وأبو معاوية. وأبو داود (٥١١٣) قال: حدثنا النفيلي، قال: حدثنا زهير. وابن ماجة (٢٦١٠) قال: حدثنا علي بن محمد، قال: حدثنا أبو معاوية\nستتهم - شعبة، وسفيان الثوري، وإسماعيل بن إبراهيم، ويحيي بن زكريا، وأبو معاوية، وزهير - عن عاصم الأحول.\n٢- وأخرجه أحمد (١/١٦٩) (١٤٥٤)، وفي (٥/٤٦) قال: حدثنا هشيم. والبخاري (٨/١٩٤) قال: حدثنا مسدد، قال: حدثنا خالد، هو ابن عبد الله ومسلم (١/٥٧) قال: حدثني عمرو الناقد، قال: حدثنا هشيم بن بشير.\nكلاهما - هشيم، وخالد بن عبد الله - عن خالد الحذاء.\nكلاهما - عاصم الأحول، وخالد الحذاء - عن أبي عثمان النهدي، فذكره.\n* قال البخاري عقب رواية شعبة (٥/١٩٩) وقال هشام -يعني ابن يوسف-: أخبرنا معمر، عن عاصم، عن أبي العالية، أو أبي عثمان النهدي، قال: سمعت سعدا، وأبا بكرة، عن النبي -ﷺ- قال: فذكره.","vol":"10","page":738},{"text":"٨٤٠١ - (خ م) أبو ذر الغفاري - ﵁ - أنه سمع رسولَ الله - ﷺ- يقول: «ليس من رجل ادَّعى إلى غير أبيه - وهو يعلمه - إلا كَفَر، ومَنِ ادعى ما ليس له، فليس منا، وليتبوأ مقعده من النار، ومن دعا رجلًا بالكفر، أو قال: عدو الله - وليس كذلك - إلا حَارَ عليه» .\nوفي رواية البخاري: «لا يَرمِي رجلٌ رجلًا بالفُسوق، ولا يَرميهِ بالكفر إلا ارتدت عليه، إن لم يكن صاحبه كذلك» . أخرجه البخاري ومسلم (١) .\n⦗٧٤٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إلا حار عليه) أي: إلا رجع عليه، حار يحور: إذا رجع.\n_________\n(١) رواه البخاري ١٠ / ٣٨٨ في الأدب، باب ما ينهى من السباب واللعن، وفي الأنبياء، باب نسبة اليمن إلى إسماعيل، ومسلم رقم (٦١) في الإيمان، باب بيان حال إيمان من رغب عن أبيه وهو يعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٦٦ و١٨١) قال: حدثنا عبد الصمد. والبخاري (٤/٢١٩و٨/١٨) وفي لأدب المفرد (٤٣٢و٤٣٣) قال: حدثنا أبو معمر ومسلم (١/٥٧) قال: حدثني زهير بن حرب، قال: حدثنا عبد الصمد بن عبد الوارث. وابن ماجة (٢٣١٩) قال: حدثنا عبد الوارث بن عبد الصمد بن عبد الوارث بن سعيد أبو عبيدة، قال: حدثني أبي.\nكلاهما - عبد الصمد بن عبد الوارث، وأبو معمر - عن عبد الوارث بن سعيد، عن حسين المعلم، عن عبد الله بن بريدة، عن يحيى بن يعمر، عن أبي الأسود، فذكره.\n* الروايات مطولة ومختصرة.","vol":"10","page":739},{"text":"٨٤٠٢ - (د) أنس بن مالك - ﵁ - قال: سمعت رسولَ الله - ﷺ- يقول: «مَنِ ادَّعى إلى غير أبيه، أو انتمى إلى غير مَوَاليه، فعليه لعنة الله المتتابعة إلى يوم القيامة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انتمى) انتمى فلان إلى فلان: إذا انتسب إليه.\n_________\n(١) رقم (٥١١٥) في الأدب، باب في الرجل ينتمي إلى غير مواليه، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١١٥) قال: حدثنا سليمان بن عبد الرحمن الدمشقي، قال: حدثنا عمر بن عبد الواحد، عن عبد الرحمن بن يزيد بن جابر، قال: حدثني سعيد بن أبي سعيد، ونحن ببيروت. فذكره.","vol":"10","page":740},{"text":"٨٤٠٣ - (خ) عبد الرحمن بن عوف - ﵁ - أنه قال لصهيب: «اتق الله، ولا تدَّعِ إلى غير أبيك، فقال صهيب: ما يَسُرُّني أنَّ لي كذا وكذا، وأني فعلت ذلك، ولكنِّي سُرِقتُ وأنا صبيّ» . أخرجه البخاري (١) .\n_________\n(١) ٤ / ٣٤٢ في البيوع، باب شراء المملوك من الحربي وهبته وعتقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢٢١٩) قال: حدثنا محمد بن بشار قال: حدثنا غندر قال: حدثنا شعبة، عن سعد، عن أبيه، فذكره.","vol":"10","page":740},{"text":"٨٤٠٤ - (خ م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا ترغبوا عن آبائكم، فمن رَغِبَ عن أبيه، فهو كفر» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١٢ / ٤٧ في الفرائض، باب من ادعى إلى غير أبيه، ومسلم رقم (٦٢) في الإيمان، باب بيان حال إيمان من رغب عن أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٥٢٦) قال: حدثنا عبد الله بن يزيد قال: حدثنا حيوة والبخاري (٨/١٩٤) قال: حدثنا أصبغ بن الفرج. قال: حدثنا ابن وهب. قال: أخبرني عمرو. ومسلم (١/٥٧) قال: حدثني هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني عمرو.\nكلاهما - حيوة، وعمرو بن الحارث - عن جعفر بن ربيعة، عن عراك بن مالك. فذكره.","vol":"10","page":740},{"text":"٨٤٠٥ - (د س) أبو هريرة - ﵁ - أنه سمع رسولَ الله - ﷺ- يقول - حين نزلت آيةُ الملاعنة -: «أيما امرأة أدخلتْ على قوم من ليس منهم، فليست من الله في شيء، ولن يُدخِلَها الله جنَّتَه، وأيُّما رجل جحد ولده وهو ينظر إليه، احتجب الله منه يوم القيامة، وفضحه على رؤوس الأولين والآخرين» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٦٣) في الطلاق، باب التغليظ في الانتفاء، والنسائي ٦ / ١٧٩ في الطلاق، باب التغليظ في الانتفاء من الولد، ورواه أيضًا الدارمي ٢ / ١٥٣ في النكاح، باب من جحد ولده وهو يعرفه، وابن حبان رقم (١٣٣٥) موارد، والحاكم ٢ / ٢٠٢ و٢٠٣ وصححه ووافقه الذهبي، قال الحافظ في \" التلخيص \": وفي الباب عن ابن عمر في مسند البزار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢٢٤٤) قال: حدثنا عبد الله بن صالح. قال: حدثني الليث. قال: حدثني يزيد بن عبد الله، عن عبد الله بن يونس. وأبو داود (٢٢٦٣) قال: حدثنا أحمد بن صالح. قال: حدثنا ابن وهب. قال: أخبرني عمرو، -يعني ابن الحارث-، عن ابن الهاد عن عبد الله بن يونس. وابن ماجة (٢٧٤٣) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا زيد بن الحباب، عن موسى بن عبيدة. قال: حدثني يحيى بن حرب. والنسائي (٦/١٧٩) قال: أخبرنا محمد بن عبد الله بن عبد الحكم. قال: قال شعيب: حدثنا الليث، عن ابن الهاد، عن عبد الله بن يونس.\nكلاهما - عبد الله بن يونس، ويحيى بن حرب - عن سعيد بن أبي سعيد المقبري. فذكره.","vol":"10","page":741},{"text":"٨٤٠٦ - (د) عمرو بن شعيب عن أبيه عن جده - ﵁ - أن النبيَّ - ﷺ- قضى أنَّ كل مُسْتَلحَقٍ اسْتُلْحِقَ بعد أبيه الذي يُدْعَى له ادَّعاه ورثته، فقضى: أنَّ كل من كان من أمَةٍ يملكها يوم أصابها، فقد لَحِقَ بمن استلحقه، وليس له مما قُسِمَ قبله من الميراث شيء، وما أدرك من ميراث لم يُقْسَم فله نصيبُهُ، ولا يُلْحَق إذا كان أبوه الذي يُدعَى له أَنكره، فإن كان من أمةٍ لم يملكْها، أو من حُرَّةٍ عاهَر بها، فإنه لا يُلْحَق به، ولا يرث، وإن كان الذي يُدْعَى له هو ادَّعاه، فهو ولد زِنْيَة، من حُرَّةٍ كان أو أمة.\nوفي رواية بإسناده ومعناه، وزاد «وهو ولد زنًا لأهل أمِّه مَن كانوا، ⦗٧٤٢⦘ حُرَّة أو أَمة، وذلك فيما استُلْحقَ في أولِ الإسلام، فما اقْتُسِمَ من مال قبل الإسلام فقد مضى» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مستلحق) [استلحق بعد أبيه] قال الخطابي: هذه أحكام وقعت في أول زمان الشريعة وكان حدوثُها ما بين الجاهلية وبين قيام الإسلام، وفي ظاهر لفظ الحديث تعقُّد وإشكال، وتحريره وبيانه: أن أهل الجاهلية كانت لهم إماء تساعين، وهُنَّ البغايا اللاتي ذكرهن الله في كتابه، فقال: ﴿ولا تُكْرِهُوا فتَياتِكم على البغاء﴾ [النور: ٣٣] وكان سادتُهنَّ يُلِمُّون بهنَّ، ولا يجتنبوهن (٢)، فإذا جاءت واحدة منهن بولدٍ - وكان سيدُّها قد وطئها، ووطئها غيره بالزنا - ربما ادَّعاه الزَّاني، وادَّعاه السيِّد، فحكم النبيُّ - ﷺ- بالولد لسيِّدها، لأن الأمَةَ فِرَاشٌ له كالحرة، ونفاه عن الزاني، فإن دُعي للزاني مُدَّةً، وبقي على ذلك إلى أن مات السيد، ولم يكن ادَّعاه في حياته، ولا أنكره ثم ادَّعاه ورثتهُ بعد موته، واستلحقوه، فإنه يُلحق به، ولا يرث أباه، ولا يشارك إخوته الذين استلحقوه في ميراثهم من أبيهم، إذا كانت القسمة قد مَضَتْ قبل أن يستلحقه الورثة، وجعل حكم ذلك حكم ما مضى في الجاهلية، فعفا عنه، ولم يردَّ إلى حكم الإسلام، فإن أدرك ميراثًا لم يقسم إلى أن يثبت ⦗٧٤٣⦘ نسبه باستلحاق الورثة إياه، كان شريكهم فيه أسوة من يساويه في النسب منهم، فإن مات من إخوته بعد ذلك أحدٌ، ولم يخلّف من يحجبه عن الميراث، ورثه، فإن كان سيِّد الأمَةِ أنكر الحملَ، ولم يَدِّعِه، فإنه لا يلحق به، وليس لورثته أن يستلحقوه بعد موته.\n_________\n(١) رقم (٢٢٦٥) و(٢٢٦٦) في الطلاق، باب في ادعاء ولد الزنا، وإسناد حسن.\n(٢) كذا في الأصول المخطوطة والمطبوعة، ولا داعي لحذف نون الفعل هنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨١) (٦٦٩٩) قال: حدثنا يزيد. وفي (٢/٢١٩) (٧٠٤٢) قال: حدثنا هاشم بن القاسم. والدارمي (٣١١٦) قال: حدثنا زيد بن يحيى. وأبو داود (٢٢٦٥) قال: حدثنا شيبان ابن فروخ. (ح) وحدثنا الحسن بن علي، قال: حدثنا يزيد بن هارون. وفي (٢٢٦٦) قال: حدثنا محمود بن خالد، قال: حدثنا أبي. وابن ماجة (٢٧٤٦) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن بكار بن بلال الدمشقي.\nستتهم - يزيد بن هارون، وزيد، وهاشم، وشيبان، وخالد، ومحمد بن بكار - عن محمد بن راشد، عن سليمان بن موسى، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"10","page":741},{"text":"٨٤٠٧ - (د) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- قال: «لا مُساعاةَ في الإسلام، مَن ساعَى في الجاهلية فقد لَحِقَ بعصبته، ومن ادَّعى ولدًا من غير رِشْدَةٍ فلا يرِث ولا يورَث» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا مساعاة) لا مساعاة في الإسلام: يقال: زنا الرجل وعَهَرَ وعاهر، ويكون ذلك بالحرة والأمة، ويقال في الأمة خاصة: ساعاها، ولا تكون المساعاة إلا في الإماء، كذا قال الجوهري، وذلك لأن الإماء يَسْعَيْنَ لمواليهن في ضرائب تكون عليهن لهم، وقيل: يقال: ساعَتِ الأمةُ: إذا فجرت، وساعاها فلان: إذا فجر بها، وهو من السعي، كأن كل واحد منهما يسعى لصاحبه في حصول غرضه.\n(زنية - رشدة) يقال: هذا الولد لزِنية: إذا كان عن زنا، ولرِشدة: إذا كان عن نكاح صحيح.\n_________\n(١) رقم (٢٢٦٤) في الطلاق، باب في ادعاء ولد الزنا، وفي سنده مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٦٢) (٣٤١٦) وأبو داود (٢٢٦٤) قال: حدثنا يعقوب بن إبراهيم.\nكلاهما - أحمد، ويعقوب - قالا: حدثنا معتمر، عن سلم -يعني ابن أبي الذيال-، قال: حدثني بعض أصحابنا، عن سعيد بن جبير، فذكره.","vol":"10","page":743},{"text":"٨٤٠٨ - (د س) زيد بن أرقم - ﵁ - قال: «كنت جالسًا عند ⦗٧٤٤⦘ رسول الله - ﷺ-، فجاء رجل من اليمن، فقال: إن ثلاثة نفر مِن أهلِ اليمن أتوْا عليًا يختصمون إليه في وَلَد قد وقعوا على امرأة في طهر واحد، فقال لاثنين منهما: طيبَا بالولد لهذا، فغُلِبا (١)، ثم قال لاثنين: طيبا بالولد لهذا، فغُلِبا، ثم قال لاثنين: طِيبا بالواد لهذا، فَغْلِبا، فقال: أنتم شركاءُ متشاكسون، إني مُقْرِعٌ بينكم، فمن قُرع فله الولد، وعليه لصاحبيه ثلثا الدية، فأقرع بينهم، فجعله لمن قُرِع، فضحك رسولُ الله - ﷺ- حتى بَدَتْ أضراسه - أو نواجذه -» أخرجه أبو داود والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (متشاكسون) التشاكس: الاختلاف والافتراق.\n_________\n(١) وفي بعض النسخ: فغليا، بالياء، أي صاحا.\n(٢) رواه أبو داود رقم (٢٢٧٠) في الطلاق، باب من قال بالقرعة إذا تنازعوا في الولد، والنسائي ٦ / ١٨٢ و١٨٤ في الطلاق، باب القرعة في الولد إذا تنازعوا فيه، من حديث الشعبي عن عبد خير عن زيد بن أرقم، ورجاله ثقات، ورواه بنحوه أبو داود والنسائي من حديث الشعبي عن أبي الخليل، أو ابن أبي الخليل ولم يذكر زيد بن أرقم ولم يرفعه، قال النسائي: هذا صواب والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٣٧٣) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان، عن أجلح.\n٢- وأخرجه أبو داود (٢٢٧٠) قال: حدثنا خشيش بن أصرم. وابن ماجة (٢٣٤٨) قال: حدثنا إسحاق بن منصور. والنسائي (٦/١٨٢) قال: أخبرنا أبو عاصم خشيش بن أصرم.\nكلاهما - خشيش، وإسحاق - عن عبد الرزاق، عن الثوري، عن صالح.\nكلاهما - أجلح، وصالح الهمداني - عن الشعبي، عن عبد خير، فذكره.","vol":"10","page":743},{"text":"<span data-type=\"title\" id=toc-1890>[الفرع] الرابع: فيمن والى غير مواليه</span>\n٨٤٠٩ - (م د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «مَن توَلَّى قومًا بغير إذن مَوَاليه، فعليه لعنة الله والملائكة [والناس أجمعين] لا يقبل منه [يوم القيامة] عَدْلٌ ولا صَرْف» أخرجه مسلم (١) . وقال أبو داود: «لا يقبل الله منه يوم القيامة عدلًا ولا صرفًا» .\n⦗٧٤٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بغير إذن مواليه) قد تقدَّم فيما مضى من كتابنا شرح قوله: «من تولَّى قومًا بغير إذن مواليه» وبسطنا فيه القول، ولْنُعِدِ الآن منه شيئًا، حيث عاد ذِكْره، فنقول: ليس إذن الموالي شرطًا في جواز أن يتولَّى غير مواليه وإباحته، وإنما معناه: أنه ليس له أن يوالي غير مواليه بحال، وإنما إن سولت له نفسه ذلك، فليستأذنهم، فإنهم إذا علموا ذلك منعوه، ولم يأذنوا له، فلا يمكنه حينئذ أن يواليَ غيرهم، وإنما لا يجوز ذلك، لأن الولاء لُحمة كلحمة النسب لا تنتقل، كما لا ينتقل النسب، إلا ما جاء في قوله: «الولاء للكُبْر» وليس ذلك نقلًا للولاء عن أصله، وإنما هو تنزيل وترتيب بين ورثة المعتق.\n(عدلًا) العدل: الفريضة، أو الفدية.\n(صرفًا) الصرف: النافلة أو التوبة.\n_________\n(١) رواه مسلم رقم (١٥٠٨) في العتق، باب تحريم تولي العتيق غير مواليه، وأبو داود رقم (٥١١٤) في الأدب، باب في الرجل ينتمي إلى غير مواليه، وفي بعض نسخ أبي داود مثل رواية مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤١٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب، عن سهيل. ومسلم (٤/٢١٦ و٢١٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب، يعني ابن عبد الرحمن القاري، عن سهيل. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا حسين بن علي الجعفي، عن زائدة، عن سليمان. (ح) وحدثنيه إبراهيم بن دينار. قال: حدثنا عبيد الله بن موسى. قال: حدثنا شيبان، عن الأعمش. وأبو داود (٥١١٤) قال: حدثنا حجاج بن أبي يعقوب. قال: حدثنا معاوية، يعني ابن عمرو. قال: حدثنا زائدة، عن الأعمش.\nكلاهما - سهيل، وسليمان الأعمش - عن أبي صالح، فذكره.","vol":"10","page":744},{"text":"٨٤١٠ - (م) جابر بن عبد الله - ﵄ - قال: «كتب النبيُّ - ﷺ- على كلِّ بطن عُقولَهُ، ثم كتب: أنَّه لا يحل أنه يتولَّى (١) مولى رجل مسلم بغير إذنه، ثم أخبرتُ: أنَّه لَعَنَ في صحيفةٍ (٢) مَنّ فعلَ ذلك» أخرجه مسلم (٣) .\nوقد تقدم فيما مضى من كتابنا أحاديث تتضمن شيئًا من ذلك، بعضها في «كتاب العلم» من حرف العين، وبعضها في غيره.\n⦗٧٤٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُقوله) العُقول: جمع عَقْل، وهو الدِّيَة.\n_________\n(١) في نسخ مسلم المطبوعة: أن يتوالى.\n(٢) في نسخ مسلم المطبوعة: صحيفته.\n(٣) رقم (١٥٠٧) في العتق، باب تحريم تولي العتيق غير مواليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٢١) قال: حدثنا عبد الرزاق. (ح) وروح. ومسلم (٤/٢١٦) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق. والنسائي (٨/٥٢) قال: أخبرنا العباس بن عبد العظيم، قال: حدثنا الضحاك بن مخلد.\nثلاثتهم - عبد الرزاق، وروح، والضحاك - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٣٤٢) قال: حدثنا حسن. وفي (٣/٣٤٩) قال: حدثنا موسى. كلاهما - حسن، وموسى-، قالا: حدثنا ابن لهيعة.\nكلاهما - ابن جريج، وابن لهيعة - عن أبي الزبير، فذكره.","vol":"10","page":745},{"text":"<span data-type=\"title\" id=toc-1891>[الفرع] الخامس: إسلام أحد الأبوين</span>\n٨٤١١ - (د س) عبد الحميد بن جعفر قال: أخبرني أبي عن جدي رافع [بن سنان] أنه أسلم وأبَتْ امرأته أن تُسْلِم [فأتتِ النبيَّ - ﷺ-] فقالت: «ابنتي، وهي فَطيم، وقال رافع: ابنتي، فقال لها رسولُ الله - ﷺ-: اقعدي ناحية، وأقْعَدَ الصَّبيَّة بينهما، ثم قال: ادْعُواها، فمالت الصبية إلى أُمِّها، فقال رسولُ الله - ﷺ-: اللهم اهْدِها، فمالت إلى أبيها فأخذها» .\nأخرجه أبو داود، وأخرجه النسائي، وجعل بدل البنت «ابنًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فطيم) الفطيم: الولد عند فطامه، فعيل بمعنى مفعول.\n_________\n(١) رواه أبو داود رقم (٢٢٤٤) في الطلاق، باب إذا أسلم أحد الأبوين مع من يكون الولد من حديث عبد الحميد بن جعفر عن أبيه عن جده رافع بن سنان، والنسائي ٦ / ١٨٥ في الطلاق، باب إسلام أحد الزوجين وتخيير الولد من حديث عبد الحميد بن سلمة الأنصاري عن أبيه عن جده، قال الحافظ في \" التلخيص \": وفي سنده اختلاف كثير، وألفاظ مختلفة، ورجح ابن القطان رواية عبد الحميد بن جعفر، وقال ابن المنذر: لا يثبته أهل النقل، وفي سنده مقال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٤٦) قال: حدثنا علي بن بحر، قال: حدثنا عيسى بن يونس. وأبو داود (٢٢٤٤) قال: حدثنا إبراهيم بن موسى الرازي، قال: أخبرنا عيسى. والنسائي في الكبرى تحفة الأشراف (٣٥٩٤) عن مسعود بن جويرية الموصلي، عن المعافى بن عمران.\nكلاهما - عيسى، والمعافى - عن عبد الحميد بن جعفر، قال: أخبرني أبي فذكره.","vol":"10","page":746},{"text":"<span data-type=\"title\" id=toc-1892>الكتاب الرابع: في اللقيط</span>\n٨٤١٢ - (خ ط) سنين أبو جميلة «أنه وَجَدَ مَنْبُوذًا في زمن عمر بن الخطاب ﵁ قال: فَجئْتُ به إلى عمر، فلما رآني، قال: عسى الغُوَير أبْؤسًا، ما حملك على أخذ هذه النَّسَمة؟ قال: وجدتُها ضائعة، فأخذتها، فكأنه اتَّهَمني، فقال عَريفي: إنه رجل صالح، قال عمر: كذلك؟ قال نعم: قال اذهب، هو حرٌّ [ولك ولاؤه] وعلينا نفقته» أخرجه الموطأ (١) .\nوزاد رزين «وولاؤه للمسلمين يرثونه ويعقلون عنه» ولم يذكر الموطأ فيما رأيناه من كتابه - «عسى الغوير أبؤسًا» وذكرها رزين.\nوأخرج البخاري هذا الحديث في ترجمة باب من كتابه بغير إسناد (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (منبوذًا) المنبوذ: الطفل الذي ترميه أُمُّه عند ولادته في الأرض، لا يُعْرَف أبوه ولا أُمُّه. ⦗٧٤٨⦘\n(عسى الغُوَيرُ أبؤسًا) الغُوَير: ماء الكلب، وأبؤس: جمع بأس، وهو الشدة، وانتصابه: لأنه خبر «عسى» وهو مَثَل، أول من تكلم به الزَّبَّاء الملِكة حين رأتِ الصناديق، فاستنكرت شأن قصير، إذ أخذ على غير الطريق، وأرادت: عسى أن يأتي ذلك الطريق بِشَرٍّ، ومراد عمر ﵁: اتَّهام الرجل بأن يكون هو صاحب المنبوذ، حتى أثنى عليه عريفه خيرًا.\n(يعقلون عنه) العقل: الدية، وقد ذكر، ويعقلون عنه، أي: يعطون عقله.\n_________\n(١) ٢ / ٧٣٨ في الأقضية، باب القضاء في المنبوذ، وإسناده صحيح.\n(٢) تعليقًا ٥ / ٢٠١ و٢٠٢ في الشهادات، باب إذا زكى الرجل رجلًا كفاه، قال الحافظ في \" الفتح \": وقد أخرج البيهقي هذه القصة موصولة من طريق يحيى بن سعيد الأنصاري عن الزهري عن أبي جميلة، أقول: وقد وصلها أيضًا مالك كما تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٤٨٧) مع شرح الزرقاني عن ابن شهاب، عن سنين أبي جميلة رجل من بني سليم، فذكره.\nوأخرجه البخاري تعليقا في الشهادات، باب إذا زكى رجل رجلا كفاه.","vol":"10","page":747},{"text":"<span data-type=\"title\" id=toc-1893>الكتاب الخامس: في اللهو واللعب</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-1894>الفصل الأول: في اللعب بالحيوان</span>\n٨٤١٣ - (د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- «رأى رجلًا يتْبعُ حمَامَة يلعُب بها، فقال: شيطان يتْبعُ شيطانة» أخرجه أبو داود ولم يذكر «يلعب بها» (١) .\n_________\n(١) رواه وأبو داود رقم (٤٩٤٠) في الأدب، باب في اللعب بالحمام، ورواه أيضًا ابن ماجة رقم (٣٧٦٥) في الأدب، باب اللعب بالحمام، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٢/٣٤٥) قال: حدثنا عفان. والبخاري في الأدب المفرد (١٣٠٠) قال: حدثنا شهاب بن معمر. وأبو داود (٤٩٤٠) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٣٧٦٥) قال: حدثنا أبو بكر. قال: حدثنا الأسود بن عامر.\nأربعتهم - عفان، وشهاب بن معمر، وموسى، والأسود بن عامر - عن حماد بن سلمة، عن محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"10","page":748},{"text":"٨٤١٤ - (ت د) عبد الله بن عباس - ﵄ - قال: «نَهى رسولُ الله - ﷺ- عن التحريش بين البهائم» أخرجه الترمذي وأبو داود.\nوأخرجه الترمذي أيضًا مرسلًا عن مجاهد عن النَّبي - ﷺ-، وقال: هو أصح (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التحريش بين البهائم): إغراءُ بضعها ببعض، كما يُفعَل بالكبشين لينتطحا، والجَمَلَيْنِ ليقتتلا.\n_________\n(١) وهو كما قال الترمذي، وقد رواه أبو داود رقم (٢٥٦٢) في الجهاد، باب في التحريش بين البهائم، والترمذي رقم (١٧٠٨) و(١٧٠٩) في الجهاد، باب ما جاء في كراهية التحريش بين البهائم، قال الترمذي: وفي الباب عن طلحة وجابر وأبي سعيد وعكراش بن ذؤيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٦٢) والترمذي (١٧٠٨) .\nكلاهما - أبو داود، والترمذي - عن أبي العلاء محمد بن كريب. قال: حدثنا يحيى بن آدم، عن قطبة ابن عبد العزيز بن سبأ، عن الأعمش، عن أبي يحيى القتات، عن مجاهد، فذكره.\n* أخرجه الترمذي (١٧٠٩) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان، عن الأعمش، عن أبي يحيى، عن مجاهد، أن النبي -ﷺ- نهى عن التحريش بين البهائم. ولم يذكر فيه عن ابن عباس. ويقال: هذا أصح من حديث قطبة. وروى شريك هذا الحديث عن الأعمش، عن مجاهد، عن ابن عباس، عن النبي -ﷺ- نحوه. ولم يذكر فيه عن أبي يحيى. حدثنا بذلك أبو كريب، عن يحيى بن آدم، عن شريك. انتهى كلام الترمذي.","vol":"10","page":749},{"text":"٨٤١٥ - (م ت س) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «لا تتخذوا شيئًا فيه الروحُ غرضًا» . أخرجه مسلم والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غرضًا) الغرض: الذي يقصد رميه بالسهام من قرطاس أو سواه.\n_________\n(١) رواه مسلم رقم (١٩٥٧) في الصيد، باب النهي عن صبر البهائم، والترمذي رقم (١٤٧٥) في الصيد، باب ما جاء في كراهية أكل المصبور، والنسائي ٧ / ٢٣٨ و٢٣٩ في الضحايا، باب النهي عن المجثمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- عن سعيد بن جبير، عنه.\n١- أخرجه أحمد (١/٢٧٤) (٢٤٨٠) قال: حدثنا أبو أحمد. والنسائي (٧/٢٣٩) قال: أخبرنا محمد بن عبيد الكوفي، قال: حدثنا علي بن هاشم.\nكلاهما - أبو أحمد، وعلي بن هاشم - عن العلاء بن صالح.\n٢- وأخرجه أحمد (١/٢٨٠) (٢٥٣٢) قال: حدثنا بهز. وفي (١/٢٨٥) (٢٥٨٦) و(١/٣٤٠) (٣١٥٥) قال: حدثنا محمد بن جعفر. وفي (١/٣٤٠) (٣١٥٦) قال: حدثنا هاشم. وفي (١/٣٤٥) (٣٢١٥) قال: حدثنا وكيع، وابن جعفر. ومسلم (٦/٧٣) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. (ح) وحدثناه محمد بن بشار، قال: حدثنا محمد بن جعفر، وعبد الرحمن بن مهدي. والنسائي (٧/٢٣٨) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله.\nسبعتهم - بهز، ومحمد بن جعفر، وهاشم، ووكيع، ومعاذ، وعبد الرحمن بن مهدي، وعبد الله بن المبارك - عن شعبة.\nكلاهما - العلاء بن صالح، وشعبة - عن عدي بن ثابت، قال: سمعت سعيد بن جبير، فذكره.\n٢- عن عكرمة، عنه.\nأخرجه أحمد (١/٢١٦) (١٨٦٣) قال: حدثنا إسحاق يعني ابن يوسف. وفي (١/٢٧٣) (٢٤٧٤) قال: حدثنا الفضل. وفي (١/٣٤٥) (٣٢١٦) قال: حدثنا وكيع. (ح) وعبد الرزاق. وابن ماجة (٣١٨٧) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. (ح) وحدثنا أبو بكر بن خلاد الباهلي، قال: حدثنا عبد الرحمن بن مهدي. والترمذي (١٤٧٥) قال: حدثنا محمد بن عبد الأعلى، قال: حدثنا عبد الرزاق.\nخمستهم - إسحاق بن يوسف، والفضل، ووكيع، وعبد الرزاق، وابن مهدي - عن سفيان الثوري.\n٢- وأخرجه أحمد (١/٢٩٧) (٢٧٠٥) قال: حدثنا أسود بن عامر، وخلف ابن الوليد، قالا: حدثنا إسرائيل.\nكلاهما - سفيان، وإسرائيل - عن سماك، عن عكرمة، فذكره.","vol":"10","page":749},{"text":"٨٤١٦ - (خ م س) سعيد بن جبير قال «مرَّ ابنُ عمرَ رضي ⦗٧٥٠⦘ الله عنهما بفتيان من قريش قد نصبُوا طيرًا، أو دَجاجة، يترَامونَها، وقد جعلوا لصاحبها كلَّ خاطئة من نبلهم، فلما رأوا ابنَ عمر تفرَّقوا، فقال ابن عمر: مَنْ فعل هذا؟ لعن الله من فعل هذا، إن رسولَ الله - ﷺ- لَعَنَ من اتخذ الروح غرضًا» أخرجه البخاري ومسلم. وأخرج النسائي المسند منه فقط.\nوله في أخرى قال: سمعتُ رسول الله - ﷺ- يقول: «لَعَنَ الله مَنْ مَثَّلَ بالبهائم» .\nوفي رواية للبخاري قال: «مرَّ ابنُ عمر على يحيى بن سعيد - وغلام من بني يحيى رابط دجاجة يرميها - فمشى إليها ابن عمر حتى حلَّها، ثم أقبل بها وبالغلام معه، فقال: ازجُروا غلامَكم أن يصبِر هذا الطير للقتل، فإني سمعت رسول الله ﷺ ينهى أن تُصْبَر رُوح للقتل» وفي رواية «بهيمة أو غيرها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خاطئة) السهم الخاطئ: الذي لا يصيب الغرض.\n(يصبر) صبرت الحيوان على القتل: إذا نصبته لتقتله وحبسته على القتل.\n_________\n(١) رواه البخاري ٩ / ٥٥٤ في الذبائح والصيد، باب ما يكره من المثلة والمصبورة والمجثمة، ومسلم رقم (١٩٥٨) في الصيد والذبائح، باب النهي عن صبر البهائم، والنسائي ٧ / ٢٣٨ في الضحايا، باب النهي عن المجثمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٣٨) (٣١٣٣) و(٢/٤٣) (٥٠١٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٢/١٣) (٤٦٢٢) قال: حدثنا أبو معاوية، عن الأعمش. وفي (٢/٦٠) (٥٢٤٧) قال: حدثنا وكيع، عن الأعمش. وفي (٢/١٠٣) (٥٨٠١) قال: حدثنا عفان، قال: حدثنا شعبة. والدارمي (١٩٧٩) قال: أخبرنا أبو الوليد، قال: حدثنا شعبة. والنسائي (٧/٢٣٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا شعبة.\nكلاهما - شعبة، والأعمش - عن المنهال بن عمرو.\n٢- وأخرجه أحمد (٢/٨٦) (٥٥٨٧) و(٢/١٤١) (٦٢٥٩) قال: حدثنا هشيم. والبخاري (٧/١٢٢) قال: حدثنا أبو النعمان، قال: حدثنا أبو عوانة. ومسلم (٦/٧٣) قال: حدثنا شيبان بن فروخ، وأبو كامل، قالا: حدثنا أبو عوانة. (ح) وحدثني زهير بن حرب، قال: حدثنا هشيم. والنسائي (٧/٢٣٨) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا هشيم.\nكلاهما - هشيم، وأبو عوانة - عن أبي بشر.\nكلاهما - المنهال، وأبو بشر - عن سعيد بن جبير، فذكره.","vol":"10","page":749},{"text":"٨٤١٧ - (خ م د س) هشام بن زيد بن أنس قال: «دخلتُ مع جدِّي أنس على الحكم بن أيوب، فرأى غِلمانًا - أو فِتْيانًا - نصَبُوا دَجاجة يرمونها، فقال أنس: نهى رسولُ الله - ﷺ- أن تُصْبَرَ البهائم» .\nوفي رواية قال: «سمعت رسولَ الله - ﷺ- ينهى عن أن يقتلَ شيء من الدوابِّ صبرًا» أخرجه البخاري ومسلم وأبو داود والنسائي (١) .\n_________\n(١) رواه البخاري ٩ / ٥٥٣ و٥٥٤ في الذبائح والصيد، باب ما يكره من المثلة والمصبورة والمجثمة، ومسلم رقم (١٩٥٦) في الصيد والذبائح، باب النهي عن صبر البهائم، وأبو داود رقم (٢٨١٦) في الأضاحي، باب في النهي أن تصبر البهائم، والنسائي ٧ / ٢٣٨ في الضحايا، باب النهي عن المجثمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١١٧) قال: حدثنا يحيى. وفي (٣/١٧١) قال: حدثنا محمد بن جعفر، وحجاج. وفي (٣/١٨٠) قال: حدثنا وكيع والبخاري (٧/١٢١) قال: حدثنا أبو وليد. ومسلم (٦/٧٢) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. وفي (٦/٧٢) أيضا قال: وحدثنيه زهير بن حرب، قال: حدثنا يحيى بن سعيد وعبد الرحمن بن مهدي. (ح) وحدثني يحيى بن حبيب، قال: خالد بن الحارث. (ح) وحدثنا أبو كريب، قال: حدثنا أبو أسامة، وأبو داود (٦/٢٨) قال: حدثنا أبو الوليد. وابن ماجة (٣١٨٦) قال: حدثنا علي بن محمد، قال: حدثنا وكيع والنسائي (٧/٢٣٨) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث.\nثمانيتهم - يحيى، وابن جعفر، وحجاج، ووكيع، وأبو الوليد، وابن مهدي، وخالد، وأبو أسامة - عن شعبة بن الحجاج.\n٢- وأخرجه أحمد (٣/١٩١) قال: حدثنا بهز، قال: حدثنا حماد بن سلمة.\nكلاهما - شعبة، وحماد - عن هشام بن زيد، فذكره.","vol":"10","page":751},{"text":"٨٤١٨ - (س) عبد الله بن جعفر - ﵁ - قال: «مرَّ رسولُ الله - ﷺ- على ناس وهم يرْمُون كبشًا بالنَّبْلِ، فكره ذلك، وقال: لا تُمثِّلوا بالبهائم» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تمثلوا) التمثيل بالحيوان: تشويه خَلْقه، كالجَدْع ونحوه.\n_________\n(١) ٧ / ٢٣٨ في الضحايا، باب النهي عن المجثمة. وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٢٣٨) قال: أخبرنا محمد بن زنبور المكي، قال: حدثنا ابن أبي حازم، عن يزيد، -وهو ابن الهاد-، عن معاوية بن عبد الله بن جعفر، فذكره.","vol":"10","page":751},{"text":"٨٤١٩ - (س) الشريد - ﵁ - قال: سمعتُ رسول الله - ﷺ- يقول: «مَنْ قتل عصْفورًا عبثًا عجَّ إلى الله ﷿ يوم القيامة (١)، يقول يا رب: إنَّ فلانًا قتلني عبثًا، ولم يقتلني لمنفعة» أخرجه النسائي (٢) .\n⦗٧٥٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَبَثًا) العَبَث: اللعب، وهو أن يَقْتُلَ الحيوان لعبًا، لغير قصدِ الأكل، ولا على جهة التصيد.\n_________\n(١) في الأصل: عج إليه يوم القيامة: وما أثبتناه من نسخ النسائي المطبوعة.\n(٢) ٧ / ٢٣٩ في الضحايا، باب من قتل عصفورًا بغير حقها، وهو حديث حسن، ورواه أحمد في \" المسند \" من حديث عبد الله بن عمرو بلفظ: من قتل عصفورًا بغير حقه سأله الله عنه يوم القيامة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٨٩) والنسائي (٧/٢٣٩) قال: أخبرنا محمد بن داود المصيصي، قال: حدثنا أحمد بن حنبل، قال: حدثنا أبو عبيدة، عبد الواحد بن واصل، عن خلف -يعني ابن مهران-، قال: حدثنا عامر الأحول، عن صالح بن دينار، عن عمرو بن الشريد، فذكره.","vol":"10","page":751},{"text":"٨٤٢٠ - (م) جابر بن عبد الله - ﵄ - قال: «نهى رسول الله - ﷺ- أن يقتلَ شيء من الدوابِّ صبرًا» أخرجه مسلم (١) .\n_________\n(١) رقم (١٩٥٩) في الصيد والذبائح، باب النهي عن صبر البهائم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٨) قال: حدثنا يحيى. وفي (٣/٣٣٩) قال: حدثنا حجاج ومسلم (٦/٧٣) قال: حدثني محمد بن حاتم، قال: حدثنا يحيى بن سعيد. (ح) وحدثنا عبد بن حميد، قال: أخبرنا محمد بن بكر. (ح) وحدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد، وابن ماجة (٣١٨٨) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان بن عيينة.\nأربعتهم - يحيى، وحجاج، وابن بكر، وابن عيينة - عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.\nأخرجه أحمد (٣/٣٢١) قال: حدثنا محمد بن بكر، قال: حدثنا ابن جريج، قال: أخبرني عبد الله بن عبيد بن عمير، أن عبد الرحمن بن عبد الله بن أبي عمار أخبره، فذكره.","vol":"10","page":752},{"text":"<span data-type=\"title\" id=toc-1895>الفصل الثاني: في اللعب بغير الحيوان</span>\n<span data-type=\"title\" id=toc-1896>النرد</span>\n٨٤٢١ - (م د) بريدة بن الحصيب - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ لَعِبَ بالنردشير، فكأنمَّا صبَغَ يده في دم خنزير» .\nوفي رواية «غَمَسَ يدَه في لحم خنزير ودمه» أخرجه مسلم، وأخرج أبو داود الثانية (١) .\n_________\n(١) رواه مسلم رقم (٢٢٦٠) في الشير، باب تحريم اللعب بالنردشير، وأبو داود رقم (٤٩٣٩) في الأدب، باب في النهي عن اللعب بالنرد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٥٢) قال: حدثنا وكيع. وفي (٥/٣٥٧) قال: حدثنا عبد الرزاق. وفي (٥/٣٦١) قال: حدثنا وكيع، وعبد الرحمن. والبخاري في الأدب المفرد (١٢٧١) قال: حدثنا محمد بن يوسف، وقبيصة. ومسلم (٧/٥٠) قال: حدثني زهير بن حرب، قال: حدثنا عبد الرحمن بن مهدي. وأبو داود (٤٩٣٩) قال: حدثنا مسدد، قال: حدثنا يحيى. وابن ماجة (٣٧٦٣) قال: حدثنا أبو بكر -يعني ابن أبي شيبة-، قال: حدثنا عبد الله بن نمير، وأبو أسامة.\nثمانيتهم - وكيع، وعبد الرازق، وعبد الرحمن، ومحمد بن يوسف، وقبيصة، ويحيى، وعبد الله بن نمير، وأبو أسامة - عن سفيان عن علقمة بن مرثد، عن سليمان بن بريدة، فذكره.","vol":"10","page":752},{"text":"٨٤٢٢ - (ط د) أبو موسى الأشعري - ﵁ - قال: قال ⦗٧٥٣⦘ رسولُ الله - ﷺ-: «مَن لَعِبَ بنَرْد - أو نَردَشِير - فقد عصى الله ورسوله» أخرجه الموطأ وأبو داود (١) .\n_________\n(١) رواه الموطأ ٢ / ٩٥٨ في الرؤيا، باب ما جاء في النرد، وأبو داود رقم (٤٩٣٨) في الأدب، باب في النهي عن اللعب بالنرد، ورواه أيضًا ابن ماجة رقم (٣٧٦٢) في الأدب، باب اللعب بالنرد، وأحمد في \" المسند \" ٤ / ٣٩٤ و٣٩٧ و٤٠٠، وهو حديث حسن، قال المنذري في \" الترغيب والترهيب \": قد ذهب جمهور العلماء إلى أن اللعب بالنرد حرام، قال: ونقل بعض مشايخنا الإجماع على تحريمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ صفحة (٥٩٤) عن موسى بن ميسرة. وأحمد (٤/٣٩٤) قال: حدثنا وكيع، قال: حدثنا أسامة بن زيد. وفي (٤/٣٩٧) قال: حدثنا أبو نوح، قال: أخبرنا مالك، عن موسى بن ميسرة. وفي (٤/٤٠٠) قال: حدثنا يحيى، قال: أخبرنا عبيد الله، قال: أخبرني نافع. (ح) وحدثنا محمد بن عبيد، قال: حدثنا عبيد الله، قال: حدثني نافع. وعبد بن حميد (٥٤٧) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله، عن نافع. والبخاري في الأدب المفرد (١٢٦٩) قال: حدثنا إسماعيل، قال: حدثني مالك، عن موسى بن ميسرة. وفي (١٢٧٢) قال: حدثنا أحمد بن يونس، ومالك بن إسماعيل، قالا: حدثنا زهير، قال: حدثني عبيد الله، قال: حدثني نافع، وأبو داود (٤٩٣٨) قال: حدثنا عبد الله بن مسلمة، عن مالك، عن موسى بن ميسرة. وابن ماجة (٣٧٦٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الرحيم بن سليمان، وأبو أسامة، عن عبيد الله بن عمر، عن نافع.\nثلاثتهم - موسى بن ميسرة، وأسامة بن زيد، ونافع - عن سعيد بن أبي هند، فذكره.\n* أخرجه أحمد (٤/٣٩٢) وعبد بن حميد (٥٤٨) قال أحمد: حدثنا وقال عبد: أخبرنا عبد الرزاق. قال: سمعت عبد الله بن سعيد بن أبي هند، عن أبيه، عن رجل، عن أبي موسى، رضي الله تعالى عنه، فذكره. زاد فيه عن رجل.\n* وأخرجه أحمد (٤/٣٩٤) قال: حدثنا عتاب. قال: حدثنا عبد الله. قال: أخبرنا أسامة بن زيد. قال: حدثني سعيد بن أبي هند، عن أبي مرة مولى عقيل، -فيما أعلم-، عن أبي موسى، فذكره. وسمى الرجل أبا مرة مولى عقيل.","vol":"10","page":752},{"text":"٨٤٢٣ - (ط) عائشة - ﵂ - بَلَغَها «أن أهل بيت في دارها - كانوا سكَّانًا فيها - عندهم نرْد، فأرسلت إليهم تقول: لئن لم تخرِجوها لأخُرِجنَّكم من داري، وأنكرَتْ ذلك عليهم» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٥٨ في الرؤيا، باب النرد، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:أخرجه مالك في الموطأ مع شرح الزرقاني (٤/٤٥٥) عن علقمة بن أبي علقمة عن أمه، فذكره.","vol":"10","page":753},{"text":"٨٤٢٤ - (ط) نافع مولى ابن عمر «أن ابن عمر كان إذا وجد أحدًا من أهله يلْعَبُ بالنرد ضربَهُ وكسَرها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٥٨ في الرؤيا، باب ما جاء في النرد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك في الموطأ مع شرح الزرقاني (٤/٤٥٦) عن نافع، فذكره.","vol":"10","page":753},{"text":"<span data-type=\"title\" id=toc-1897>لعب البنات</span>\n٨٤٢٥ - (خ م د) عائشة - ﵂ - قالت: «كُنْتُ ألْعَبُ بالبناتِ عند رسولِ الله - ﷺ-، وكانت تأتيني صوَاحِبي، فكُنَّ ينقَمِعنَ من رسولِ الله - ﷺ- وكان يُسَرِّبُهُنَّ إليَّ فيَلْعَبْنَ مَعي» أخرجه البخاري ومسلم.\nوفي رواية أبي داود قالت: «كنت ألعْبُ بالبنات يومًا، فربما دخل عليَّ ⦗٧٥٤⦘ رسولُ الله - ﷺ- وعندي الجواري، فإذا دخل خرجنَ، وإذا خرج دخلْنَ» وله في أخرى «أن رسولَ الله - ﷺ- قدِمَ مِنْ غَزْوة تبوك - أو خيبر (١) - وفي سَهْوَتِها سِتْر فهبَّتْ ريح، فكشفت ناحية السِّتْرِ عن بناتٍ لعائشة لُعَب، فقال: ما هذا يا عائشة؟ قالت: بناتي، ورأى بينهنَّ فرسًا له جناحان من رِقاع، فقال: وما هذا الذي أرى وَسْطُهنّ؟ قالت: فَرَس، قال: وما هذا الذي عليه؟ قالت: جناحان، قال: فرس له جناحان؟ قالت: أما سمعت أن لِسُليمان ﵇ خَيلًا لها أجْنِحَة؟ فضحكَ حتى رأيتُ نواجِذهُ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينقمعن) الانقماع: الاستتار والتغيُّبُ، وقوله: «يُسَرِّبُهُنَّ» أي: يردُّهن ويدفعهنَّ إليَّ، ومن السِّرْب، وهو جماعة النساء.\n(سهوتها) السَّهْوةُ: صُفَّة صغيرة، كالمخدع.\n_________\n(١) في الأصل: أو حنين، وما أثبتناه من نسخ أبي داود المطبوعة.\n(٢) رواه البخاري ١٠ / ٤٣٧ في الأدب، باب الانبساط إلى الناس، ومسلم رقم (٢٤٤٠) في فضائل الصحابة، باب في فضل عائشة ﵂، وأبو داود رقم (٤٩٣١) و(٤٩٣٢) في الأدب، باب في اللعب بالبنات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٢٦٠) قال: حدثنا سفيان. وأحمد (٦/٥٧) قال: حدثنا ابن نمير. وفي (٦/١٦٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢٣٣) قال: حدثنا محمد بن بشر. وفي (٦/٢٣٤) قال: حدثنا يحيى بن سعيد الأموي. والبخاري (٨/٣٧) قال: حدثنا محمد. قال: أخبرنا أبو معاوية. وفي الأدب المفرد (٣٦٨) قال: حدثنا محمد بن سلام. قال: حدثنا محمد بن حازم. وفي (١٢٩٩) قال: حدثنا عبد الله. قال: أخبرني عبد العزيز بن أبي سلمة. ومسلم (٧/١٣٥) قال: حدثنا يحيي بن يحيى. قال: أخبرنا عبد العزيز بن محمد. (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة. (ح) وحدثنا زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا ابن نمير. قال: حدثنا محمد بن بشر. (ح) وعن أبي كريب، عن أبي معاوية. وأبو داود (٤٩٣١) قال: حدثنا مسدد. قال: حدثنا حماد وابن ماجة (١٩٨٢) قال: حدثنا حفص بن عمر. قال: حدثنا عمر بن حبيب القاضي. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٧٨٢) عن محمد بن النضر بن مسافر المروزي، عن جعفر بن سليمان. وفي (١٢/١٧٠٣١) عن محمد بن رافع، عن حجين بن المثنى، عن عبد العزيز بن أبي سلمة. وفي (١٢/١٧١٢٣) عن علي بن حجر، عن علي بن مسهر..\nجميعهم - سفيان بن عيينة، وعبد الله بن نمير، ومعمر، ومحمد بن بشر، ويحيى بن سعيد، وأبو معاوية محمد بن خازم، وعبد العزيز بن أبي سلمة، وعبد العزيز بن محمد، وأبو أسامة حماد بن أسامة، وجرير بن عبد الحميد، وحماد بن زيد، وعمر بن حبيب، وجعفر بن سليمان، وعلي بن مسهر - عن هشام بن عروة.\n٢- وأخرجه النسائي في الكبرى تحفة الأشراف (١٢/١٧٣٥٩) عن إبراهيم بن سعيد الجوهري، عن أحمد بن إسحاق الحضرمي، عن وهيب بن خالد، عن عبيد الله بن عمر، عن يزيد بن رومان.\nكلاهما - هشام، ويزيد - عن عروة بن الزبير، فذكره.\n* الروايات مطولة ومختصرة وألفاظها متقاربة.\nوأخرجه أبو داود (٤٩٣٢) قال: حدثنا محمد بن عوف. والنسائي في الكبرى تحفة الأشراف (١٢/١٧٧٤٢) عن أحمد بن سعد بن الحكم بن أبي مريم.\nكلاهما - محمد بن عوف، وأحمد بن سعد - عن سعيد بن أبي مريم. قال: أخبرنا يحيى بن أيوب، قال: حدثني عمارة بن غزية. أن محمد بن إبراهيم حدثه، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"10","page":753},{"text":"<span data-type=\"title\" id=toc-1898>لعب الحبشة</span>\n٨٤٢٦ - (خ م س) أبو هريرة - ﵁ - قال: «بينما الحبشة يلعبون عند رسولِ الله - ﷺ- بحِرابهم، إذ دخل عمر بن الخطاب، فأهوى ⦗٧٥٥⦘ إلى الحَصْباءِ فحصَبَهم بها، فقال [له رسولُ الله - ﷺ-]: دعَهُم يا عمر» . أخرجه البخاري ومسلم، وزاد النسائي: «فإنما هم بنو (١) أرفِدَةَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فحصَبَهم) أي: رماهم بالحصباء، وهي الحصى.\n_________\n(١) في الأصل والمطبوع: فإنما هو بني، وما أثبتناه من نسخ النسائي المطبوعة، وهو أصوب.\n(٢) رواه البخاري ٦ / ٦٨ في الجهاد، باب اللهو بالحراب ونحوها، ومسلم رقم (٨٩٣) في العيدين، باب الرخصة في اللعب الذي لا معصية فيه في أيام العيد، والنسائي ٣ / ١٩٦ في العيدين، باب اللعب في المسجد يوم العيد ونظر النساء إلى ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٢/٥٤٠) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي. والبخاري (٤/٤٦) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام، عن معمر ومسلم (٣/٢٣) قال: حدثني محمد بن رافع وعبد بن حميد. قال عبد: أخبرنا. وقال ابن رافع: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي (٣/١٩٦) قال: أخبرنا إسحاق بن موسى، قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي.\nكلاهما - معمر، والأوزاعي - عن الزهري، عن سعيد بن المسيب، فذكره.\n* قال البخاري عقب روايته: وزاد علي: حدثنا عبد الرزاق. قال: أخبرنا معمر: في المسجد. يعني أنهم كانوا يلعبون في المسجد.","vol":"10","page":754},{"text":"٨٤٢٧ - (خ م) عائشة - ﵂ - نحوه، ولم تذكر فيه «الحصباء» بل قالت: «فزجَرَهم عمر» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ٤٠٢ في الأنبياء، باب قصة الحبش وقول النبي ﷺ: يا بني أرفدة، ومسلم رقم (٨٩٢) في العيدين، باب الرخصة في اللعب الذي لا معصية فيه في أيام العيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: انظر تخريج الحديث القادم.","vol":"10","page":755},{"text":"٨٤٢٨ - (خ م س) عائشة - ﵂ - قالت: «لقد رأيتُ رسولَ الله - ﷺ- يسْتُرني بردائه، وأنا أنظر إلى الحبشة يلعبون في المسجد، حتى أكون أنا التي أسْأمُه، فاقدرُوا قدرَ الجارية الحديثة السنِّ، الحريصةِ على اللهو» أخرجه البخاري ومسلم والنسائي.\nوفي أخرى للنسائي قالت: «جاءت السودان يلعبون بين يدي رسولِ الله - ﷺ- في يوم عيد، فدعاني، فكنت أطَّلِع إليهم من فوق عاتقه حتى كنتُ أنا التي انصرفت» . ⦗٧٥٦⦘\nوفي رواية لمسلم «أنها قالت للعَّابين: ودِدْت أني أراهم، قالت: فقام رسولُ الله - ﷺ-، وقمتُ على الباب أنظر بين أُذُنيه وعاتقه، وهم يلعبون في المسجد» قال عطاء: «فُرْس أو حَبَش» وقال غيره: «حَبَش» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أسأمه) سَئِمْتُ الشيءَ أسأَمُه: إذا مَلَلَتَهُ.\n(فاقدروا قدر الجارية) أي: قِيسُوا قياس أمرها، وأنَّها مع حَدَاثَتها وشهوتها النظر وحرصها عليه، كيف مَسَّها التَّعَبُ والإعياءُ، ورسولُ الله - ﷺ- لم يمسّه شيء من ذلك حفظًا لقلبها.\n_________\n(١) رواه البخاري ١ / ٤٥٧ في المساجد، باب أصحاب الحراب في المسجد، وفي العيدين، باب الحراب والدرق يوم العيد، وباب سنة العيد لأهل الإسلام، وباب إذا فاته العيد يصلي ركعتين، وفي الجهاد، باب الدرق، وفي الأنبياء، باب قصة الحبش، وفي فضائل أصحاب النبي ﷺ، باب مقدم النبي ﷺ وأصحابه المدينة، وفي النكاح، باب حسن المعاشرة مع الأهل، وباب نظر المرأة إلى الحبش ونحوهم من غير ريبة، ومسلم رقم (٨٩٢) في العيدين، باب الرخصة في اللعب الذي لا معصية فيه في أيام العيد، والنسائي ٣ / ١٩٥ و١٩٦ في العيدين، باب اللعب بين يدي الإمام يوم العيد ونظر النساء إلى ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٢٥٤) قال: حدثنا سفيان. وأحمد (٦/٥٦) قال: حدثنا ابن نمير. وفي (٦/١١٦) قال: حدثنا سليمان بن داود. قال: حدثنا عبد الرحمن، يعني ابن أبي الزناد. وفي (٦/١٨٦) قال: حدثنا وكيع. وفي (٦/٢٣٣) قال: حدثنا محمد بن بشر. ومسلم (٣/٢٢) قال: حدثنا زهير بن حرب. قال: حدثنا جرير. وفي (٣/٢٣) قال: حدثنا يحيى بن يحيى قال: أخبرنا يحيى بن زكريا بن أبي زائدة. (ح) وحدثنا ابن نمير قال: حدثنا محمد بن بشر. والنسائي (٣/١٩٥) قال: أخبرنا محمد بن آدم، عن عبدة. وفي الكبرى «تحفة الأشراف» (١٢/١٦٩٣٨) عن محمد بن منصور، عن سفيان.\nثمانيتهم - سفيان بن عيينة، وعبد الله بن نمير، وابن أبي الزناد، ووكيع، ومحمد بن بشر، ويحيى بن زكريا، وجرير بن عبد الحميد، وعبدة بن سليمان - عن هشام بن عروة.\n٢- وأخرجه أحمد (٦/٨٤) قال: حدثنا أبو المغرية. قال: حدثنا الأوزاعي. وفي (٦/٨٥) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. وفي (٦/١٦٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢٤٧) قال: حدثنا عثمان بن عمر. قال: حدثنا يونس. وفي (٦/٢٧٠) قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح. والبخاري (١/١٢٣) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد، عن صالح بن كيسان. وفي (٢/٢٩) (٤/٢٢٥) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٧/٣٦) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام. قال: أخبرنا معمر. وفي (٧/٤٨) قال: حدثنا إسحاق بن إبراهيم الحنظلي، عن عيسى، عن الأوزاعي. ومسلم (٣/٢١) قال: حدثنا هارون بن سعيد الأيلي، قال: حدثنا ابن وهب. قال أخبرني عمرو. وفي (٣/٢٢) قال: حدثني أبو الطاهر. قال أخبرنا ابن وهب. قال: أخبرني يونس. والنسائي (٣/١٩٥) قال أخبرنا علي بن خشرم. قال: حدثنا الوليد. قال: حدثنا الأوزاعي. وفي الكبرى تحفة الأشراف (١٢/١٦٤٨٥) عن عمرو بن منصور، عن أبي اليمان الحكم بن نافع، عن شعيب بن أبي حمزة، وفي (١٢/١٦٥٧٤) عن الربيع بن سليمان بن داود، عن إسحاق بن بكر بن مضر، عن أبيه، عن عمرو ابن الحارث.\nسبعتهم - الأوزاعي، ومعمر، ويونس، وصالح بن كيسان، وعقيل، وعمرو بن الحارث، وشعيب بن أبي حمزة - عن ابن شهاب الزهري.\nكلاهما - هشام، والزهري - عن عروة بن الزبير. فذكره.\n* في رواية وكيع، عن هشام: «كانت الحبشة يلعبون في يوم عيد.. الحديث. وفيه: «فجاء أبو بكر، فقال النبي -ﷺ-: دعها فإن لكل قوم عيدا، وهذا عيدنا» .\nأخرجه النسائي الكبرى (الورقة ١٢١-أ) قال: أخبرنا يونس بن عبد، الأعلى. قال: أخبرنا ابن وهب. قال: أخبرني بكر بن مضر، عن ابن الهاد، عن محمد بن إبراهيم. (ح) وأخبرنا عمرو بن علي، عن ابن أبي عدي، عن محمد بن عمرو.\nكلاهما - محمد إبراهيم، ومحمد بن عمرو - عن أبي سلمة بن عبد الرحمن، فذكره.\n* رواية محمد بن عمرو مختصرة على: «لعبت الحبشة فجئت من ورائه -ﷺ-، فجعل يطاطي ظهره حتى أنظر» .\nأخرجه الترمذي (٣٦٩١) قال: حدثنا الحسن بن صابح البزار. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٣٥٥) عن عبد الله بن محمد الضعيف.\nكلاهما - الحسن بن صابح، وعبد الله بن محمد - عن زيد بن حباب، عن خارجة بن عبد الله بن سليمان بن زيد بن ثابت. قال: أخبرنا يزيد بن رومان، عن عروة، فذكره.\nأخرجه النسائي الكبرى (الورقة١٢١-أ) قال: أخبرنا محمد بن خلف العسقلاني. قال: حدثنا آدم، وهو ابن أبي -إياس-. قال: حدثنا إسرائيل، عن قرظة، عن عكرمة، فذكره.","vol":"10","page":755},{"text":"٨٤٢٩ - (د) أنس بن مالك - ﵁ - قال: «لمَّا قَدِمَ رسولُ الله - ﷺ- المدينةَ لعِبَتِ الحبَشةُ لِقُدُومِهِ، فرَحًا بذلك، لَعِبُوا بِحِرَابِهِم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٢٣) في الأدب، باب النهي عن الغناء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٦١)، وعيد بن حميد (١٢٣٩) وأبو داود (٤٩٢٣) قال: حدثنا الحسن بن علي.\nثلاثتهم - أحمد، وعبد، والحسن، عن عبد الرزاق، قال: أخبرنا معمر، عن ثابت. فذكره.","vol":"10","page":756},{"text":"<span data-type=\"title\" id=toc-1899>الكتاب السادس: في اللعن والسّبّ</span>، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-1900>الفصل الأول: في ذم اللعنة، واللاعن</span>\n٨٤٣٠ - (ت) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «ليس المؤمن بطعَّان، ولا لعَّان، ولا فاحشٍ، ولا بَذِيء» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بطعان) الطَّعان: الذي يطعن في أعراض الناس، ويقع فيهم، ومنه: الطعن في النَّسَبِ، وهو القَدْح فيه.\n(بذيء) البَذّاء: الفُحش في القول.\n_________\n(١) رقم (١٩٧٨) في البر، باب ما جاء في اللعنة، ورواه أيضًا أحمد في \" المسند \" (٣٨٣٩)، وابن حبان رقم (٤٨) موارد، والبخاري في \" الأدب المفرد \" رقم (٣١٢)، والحاكم في \" المستدرك \" ١ / ١٢ و١٣ وصححه ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤٠٤) (٣٨٣٩) والبخاري (في الأدب المفرد) (٣٣٢) قال: حدثنا عبد الله بن محمد. والترمذي (١٩٧٧) قال: حدثنا محمد بن يحيى الأزدي البصري.\nثلاثتهم - أحمد بن حنبل، وعبد الله بن محمد، ومحمد بن يحيى - قالوا: حدثنا محمد بن سابق، قال: حدثنا إسرائيل، عن الأعمش، عن إبراهيم، عن علقمة، فذكره.","vol":"10","page":757},{"text":"٨٤٣١ - (م د) أبو الدرداء - ﵁ - قال زيد بن أسلم: إن ⦗٧٥٨⦘ عبد الملك بن مروان بعث إلى أم الدرداء بأنجادٍ من عنده، فلما أن كان ذات ليلة قام عبد الملك من الليل، فدعا خادِمَه، فكأنه أبطأ عليه، فلعنَه، فلما أصبَحَ قالت له أم الدرداء: سمعتُك الليلةَ لعَنْتَ خادَمكَ حِين دعوتَه، فقالت: سمعتُ أبا الدرداء يقول: قال رسولُ الله - ﷺ-: «لا يكون اللعَّانون شهداءَ ولا شفعاءَ يوم القيامة» هذه الرواية لم يذكرها الحميدي في كتابه.\nوفي رواية مختصرًا: عن أم الدرداء عن أبي الدرداء، قال: سمعت رسولَ الله - ﷺ- يقول: «إن اللعَّانين لا يكونون شهداءَ، ولا شفعاءَ يوم القيامة» أخرجه مسلم. وأخرج أبو داود المسند منه فقط، ولم يذكر «يوم القيامة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بأنجاد) الأنجاد، جمع: نَجَدٍ، وهو مَتَاعُ البيت من فُرُشٍ ونَمَارقَ وستُورٍ، ومنه قولهم: بيت مُنَجَّد.\n_________\n(١) رواه مسلم رقم (٢٥٩٨) في البر، باب النهي عن لعن الدواب وغيرها، وأبو داود رقم (٤٩٠٧) في الأدب، باب في اللعن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٤٨) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن زيد بن أسلم. وعبد بن حميد، (٢٠٣) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن زيد بن أسلم، والبخاري في الأدب المفرد (٣١٦) قال: حدثنا سعيد بن أبي مريم، قال: أخبرنا محمد بن جعفر، قال: أخبرني زيد بن أسلم ومسلم (٨/٢٤) قال: حدثني سويد بن سعيد، قال: حدثني حفص بن ميسرة، عن زيد بن أسلم. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو غسان المسمعي وعاصم بن النضر التيمي. قالوا: حدثنا معتمر بن سليمان. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عبد الرزاق.\nكلاهما - عن معمر، عن زيد بن أسلم. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا معاوية بن هشام، عن هشام بن سعد، عن زيد بن أسلم وأبي حازم. وأبو داود (٤٩٠٧) قال: حدثنا هارون بن زيد بن أبي الزرقاء، قال: حدثنا أبي، قال: حدثنا هشام بن سعد، عن أبي حازم وزيد بن أسلم.\nكلاهما - زيد بن أسلم، وسلمة بن دينار؟ حازم - عن أم الدرداء، فذكرته.","vol":"10","page":757},{"text":"٨٤٣٢ - (ت) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «لا يكون المؤمن لَعَّانًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٢٠) في البر، باب ما جاء في الطعن واللعن، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب، قال: وفي الباب عن ابن مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٣٠٩) قال: حدثنا عبد الرحمن بن شيبة، قال: أخبرني ابن أبي الفديك. والترمذي (٢٠١٩) قال: حدثنا محمد بن بشار، قال: حدثنا أبو عامر.\nكلاهما - ابن أبي الفديك، وأبو عامر العقدي - عن كثير بن زيد، عن سالم بن عبد الله، فذكره.\n* قال الترمذي: هذا حديث حسن غريب.","vol":"10","page":758},{"text":"٨٤٣٣ - (د ت) سمرة بن جندب - ﵁ - أن رسولَ الله ⦗٧٥٩⦘ ﷺ- قال: «لا تلاعَنوا بلَعْنَةِ الله، ولا بَغَضبِ الله، ولا بالنار» . أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه وأبو داود رقم (٤٩٠٦) في الأدب، باب في اللعن، والترمذي رقم (١٩٧٧) في البر، باب ما جاء في اللعنة، ورواه أيضًا الحاكم في \" المستدرك \" ١ / ٤٨ وصححه، ووافقه الذهبي، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، قال: وفي الباب عن ابن عباس، وأبي هريرة، وابن عمر، وعمران بن حصين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٥) قال: حدثنا عبد الرحمن بن مهدي، وأبو داود، قالا: حدثنا همام. والبخاري في الأدب المفرد (٣٢٠) قال: حدثنا مسلم، قال: حدثنا هشام. وأبو داود (٤٩٠٦) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام. والترمذي (١٩٧٦) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا هشام.\nكلاهما -همام، وهشام - عن قتادة، عن الحسن، فذكره.","vol":"10","page":758},{"text":"٨٤٣٤ - (م) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا ينبغي لصدِّيق أن يكون لعّانًا» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٩٧) في البر، باب النهي عن لعن الدواب وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٧و ٣٦٥) قال: حدثنا منصور الخزاعي. قال: أخبرنا سليمان، يعني ابن بلال. والبخاري في الأدب المفرد (٣١٧) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا سليمان بن بلال. ومسلم (٨/٢٣) قال: حدثنا هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال أخبرني سليمان، وهو ابن بلال. (ح) وحدثنيه أبو كريب. قال: حدثنا خالد بن مخلد، عن محمد بن جعفر.\nكلاهما - سليمان بن بلال، ومحمد بن جعفر - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"10","page":759},{"text":"٨٤٣٥ - (م) أبو هريرة - ﵁ - قال: «قيل لرسول الله - ﷺ- ادعُ الله على المشركين، والعنهم، فقال: إني إنما بُعِثْتُ رحمة، ولم أُبعَثُ لعّانًا» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٩٩) في البر، باب النهي عن لعن الدواب وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٥٩٩) قال: حدثنا محمد بن عباد، وابن أبي عمر، قالا: حدثنا مروان- يعنيان العزارى -، عن يزيد- وهو ابن كيسان-، عن أبي حازم، فذكره.","vol":"10","page":759},{"text":"٨٤٣٦ - (خ) أنس بن مالك - ﵁ - قال: «لم يَكُن رسول الله - ﷺ- سَبَّابًا، ولا فاحِشًا، ولا لاعِنًا، كان يقول لأحدِنا عند المَعْتَبِة: مَالَهُ تَرِبَتْ يمينه؟» وفي رواية «ترب جبينه» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُعْتَبةُ والمعتِبَةُ) [بالفتح والكسر]: الاسم من العَتْب، عَتَب يَعْتِبُ ⦗٧٦٠⦘ عَتْبًا ومَعْتَبة ومَعتَبًا، والمراد به هاهنا: المَوْجِدة والغَضَب.\n(تَرِبَتْ يمينه) يقال في الدعاء: \" تَرِبَتْ يمينُه \" أي: افتقر، كأنه التصق بالتراب من الفقر، وقد كثر في الاستعمال، حتى صار يقال عند التعجب من الشيء ونحوه من المحاورات.\n_________\n(١) ١٠ / ٣٧٨ في الأدب، باب لم يكن النبي ﷺ فاحشًا ولا متفحشًا، وباب ما ينهى من السباب واللعن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٦) قال: حدثنا أبو عامر. وفي (٣/١٤٤) قال: حدثنا يونس، وسريج، وفي (٣/١٥٨) قال: حدثنا موسى بن داود. والبخاري (٨/١٥) قال: حدثنا أصبغ، قال: أخبرني وهب. وفي (٨/١٨) . وفي الأدب المفرد (٤٣٠) قال: حدثنا محمد بن سنان.\nستتهم - أبو عامر، ويونس، وسريج، وموسى، وابن وهب، وابن سنان - عن فليح بن سليمان، عن هلال، فذكره.","vol":"10","page":759},{"text":"٨٤٣٧ - (خ م ت س) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «سِبَابُ المسلم فُسُوق، وقتالُه كُفْر» . أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٨٧ في الأدب، باب ما ينهى من السباب واللعن، وفي الإيمان، باب خوف المؤمن من أن يحبط عمله وهو لا يشعر، وفي الفتن، باب قول النبي ﷺ: \" لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض \"، ومسلم رقم (٦٤) في الإيمان، باب بيان قول النبي ﷺ: \" سباب المسلم فسوق وقتاله كفر \"، والترمذي رقم (١٩٨٤) في البر، باب رقم (٥٢)، والنسائي ٧ / ١٢١ في تحريم الدم، باب قتال المسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٠٤) قال: حدثنا الفضيل بن عياض. والبخاري (٨/١٨) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. ومسلم (١/٥٨) قال: حدثنا أبو بكر بن أبي شيبة، وابن المثنى، عن محمد بن جعفر، عن شعبة. والنسائي (٧/١٢٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا معاوية، قال: حدثنا سفيان. وفي الكبرى «تحفة الأشراف» (٩٢٩٩) عن محمد بن المثنى، عن غندر، عن شعبة.\nثلاثتهم - الفضيل، وشعبة، وسفيان - عن منصور.\n٢- وأخرجه أحمد (١/٣٨٥) (٣٦٤٧) قال: حدثنا يحيى، عن شعبة. وفي (١/٤٣٣) (٤١٢٦) قال: حدثنا عبد الرحمن، عن سفيان. والبخاري (١/١٩) قال: حدثنا محمد بن عرعرة، قال: حدثنا شعبة. وفي الأدب المفرد (٤٣١) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة، ومسلم (١/٥٧) قال: حدثنا محمد بن بكار بن الريان، وعون بن سلام، قالا: حدثنا محمد بن طلحة. (ح) وحدثنا محمد بن المثنى، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان. (ح) وحدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (١٩٨٣ و٢٦٣٥) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع. قال: حدثنا سفيان. والنسائي (٧/١٢٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع، قال: حدثنا سفيان. وفي الكبرى «تحفة الأشراف» (٩٢٤٣) عن عمرو بن علي، عن ابن أبي عدي، عن شعبة.\nثلاثتهم - شعبة، وسفيان، ومحمد بن طلحة - عن زبيد بن الحارث.\n٣- وأخرجه أحمد (١/٤١١) (٣٩٠٣) و(١/٤٥٤) (٤٣٤٥) قال: حدثنا عفان. والنسائي (٧/١٢٢) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود.\nكلاهما - عفان، وأبو داود - قالا: حدثنا شعبة. قال: زبيد، ومنصور، وسليمان أخبروني.\n٤- وأخرجه أحمد (١/٤٣٩) (٤١٧٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن منصور، وزبيد.\n٥- وأخرجه البخاري (٩/٦٣) قال: حدثنا عمر بن حفص،قال: حدثني أبي. ومسلم (١/٥٨) قال: حدثنا ابن نمير، قال: حدثنا عفان، قال: حدثنا شعبة. وابن ماجة (٦٩) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا عفان، قال: حدثنا شعبة. (ح) وحدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس. وفي (٣٩٣٩) قال: حدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس.\nثلاثتم - حفص بن غياث، وشعبة، وعيسى بن يونس - عن الأعمش.\nثلاثتهم - منصور، وزبيد، وسليمان الأعمش - عن شقيق أبي وائل، فذكره\n* أخرجه النسائي (٧/١٢٢) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا جرير، عن منصور. (ح) وأخبرنا محمد بن العلاء، عن أبي معاوية، عن الأعمش.\nكلاهما - منصور، والأعمش - عن أبي وائل قال: قال عبد الله: «سباب المسلم فسوق وقتاله كفر» موقوف.\n* قال زبيد: قلت لأبي وائل مرتين: أأنت سمعته من عبد الله عن النبي -ﷺ-؟ قال: نعم.","vol":"10","page":760},{"text":"٨٤٣٨ - (خ) أبو ذر الغفاري - ﵁ - أنه سمع رسولَ الله - ﷺ- يقول: «لا يَرْمي رجُل رجلًا بالفِسقِ، أو بالكفر، إلا ارتدَّتْ عليه إن لم يكن صاحبه كذلك» أخرجه البخاري (١) .\n_________\n(١) ١٠ / ٣٨٨ في الأدب، باب ما ينهى من السباب واللعن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٦٦و١٨١) قال: حدثنا عبد الصمد. والبخاري (٤/٢١٩و٨/١٨) وفي الأدب المفرد (٤٣٢و٤٣٣) قال: حدثنا أبو معمر. ومسلم (١/٥٧) قال: حدثني زهير بن حرب، قال: حدثنا عبد الصمد بن عبد الوارث. وابن ماجة (٢٣١٩) قال: حدثنا عبد الوارث بن عبد الصمد بن عبد الوارث بن سعيد، أبو عبيدة، قال: حدثني أبي.\nكلاهما - عبد الصمد بن عبد الوارث، وأبو معمر - عن عبد الوارث بن سعيد، عن حسين المعلم، عن عبد الله بن بريدة، عن يحيى بن يعمر، عن أبي الأسود فذكره.\n* الروايات مطولة ومختصرة.","vol":"10","page":760},{"text":"٨٤٣٩ - (د) أبو الدرداء - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إذا لَعَنَ العبْدُ شيئًا صَعِدَتُ اللَّعنَةُ إلى السماء، فَتُغْلَقُ أبوابُ السماء دُونَها، ثم تَهْبِط إلى الأرض، فتُغْلَقُ أبوابها دونها، فتأخذ ⦗٧٦١⦘ يمينًا وشمالًا، فإذا لم تجد مَسَاغًا: رَجَعَتْ إلى الذي لُعِنَ، فإن كان لذلك أهلًا، وإلا رجعت إلى قائلها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٠٥) في الأدب، باب في اللعن، ورواه أيضًا أحمد في \" المسند \" رقم (٣٨٧٦) و(٤٠٣٦) من حديث ابن مسعود، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩٠٥) قال: حدثنا أحمد بن صالح، قال: حدثنا يحيى بن حسان، قال: حدثنا الوليد بن رباح، قال: سمعت نمران يذكر، عن أم الدراء، فذكرته.\n* قال أبو داود: قال مروان بن محمد: هو رباح بن الوليد، سمع منه، وذكر أن يحيى بن حسان وهم فيه.","vol":"10","page":760},{"text":"٨٤٤٠ - (د) عائشة - ﵂ - «أنها سُرِقتْ مِلْحَفَةٌ لها (١)، فجعلت تدعو على من سرَقَها، فجعل النبيُّ - ﷺ- يقول: لا تُسَبِّخي عنه، قال أبو داود: لا تسبِّخي عنه: لا تُخَفِّفي عنه» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تُسَبِّخِي) التَّسْبيخ - بالخاء المعجمة- التخفيف، يقال: سَبَّخَ الله عنه الحُمَّى، أي: خفَّفها.\n_________\n(١) في نسخ أبي داود المطبوعة: سرق لها شيء.\n(٢) رقم (١٤٩٧) في الصلاة، باب الدعاء، ورقم (٤٩٠٩) في الأدب، باب فيمن دعا على من ظلمه، ورواه أيضًا أحمد في \" المسند \" ٦ / ٤٥ و١٣٦، وفي سنده حبيب بن أبي ثابت، وهو مدلس، وقد رواه بالعنعنة، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٥) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. وفي (٦/١٣٦) قال: حدثنا وكيع، عن سفيان. وأبو داود (١٤٩٧) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا حفص بن غياث، عن الأعمش. وفي (٤٩٠٩) قال: حدثنا ابن معاذ. قال: حدثنا أبي. قال: حدثنا سفيان. والنسائي في الكبرى تحفة الأشراف (١٢/١٧٣٧٧) عن عمرو بن علي عن يحيى، عن سفيان.\nكلاهما - الأعمش، وسفيان - عن حبيب بن أبي ثابت، عن عطاء، فذكره.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (١٢/١٧٣٧٧) عن محمد بن بشار، عن عبد الرحمن، عن سفيان، عن حبيب بن أبي ثابت، عن عطاء، به، مرسلا.","vol":"10","page":761},{"text":"٨٤٤١ - (م د ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «المستَبَّان ما قالا، فعلى الأول» وفي رواية «فعلى البادئ منهما حتى يَعتديَ المظلوم» (١) أخرجه مسلم وأبو داود والترمذي (٢) .\n_________\n(١) لفظه نسخ مسلم وأبي داود والترمذي المطبوعة: \" المستبان ما قالا، فعلى البادئ منهما ما لم يعتد المظلوم \" وليس عندهم رواية \" فعلى الأول \".\n(٢) رواه مسلم رقم (٢٥٨٧) في البر، باب النهي عن السباب، وأبو داود رقم (٤٨٩٤) في الأدب، باب المستبان، والترمذي رقم (١٩٨٢) في البر، باب ما جاء في الشتم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٣٥) قال: حدثنا ابن أبي عدي، عن شعبة. (ح) ومحمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤٨٨) قال: حدثنا إسماعيل قال: حدثنا روح بن القاسم. وفي (٢/٥١٧) قال: حدثنا روح. قال: حدثنا شعبة. والبخاري في الأدب المفرد (٤٢٣) قال: حدثنا إبراهيم بن موسى قال: حدثنا إسماعيل بن جعفر. ومسلم (٨/٢٠) قال: حدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل، يعنون ابن جعفر. وأبو داود (٤٨٩٤) قال: حدثنا عبد الله بن مسلمة. قال: حدثنا عبد العزيز - يعني ابن محمد - والترمذي (١٩٨١) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد.\nأربعتهم - شعبة، وروح بن القاسم، وإسماعيل بن جعفر، وعبد العزيز بن محمد - عن العلاء بن عبد الرحمن بن يعقوب، عن أبيه، فذكره.","vol":"10","page":761},{"text":"٨٤٤٢ - (خ م ط ت د) عبد الله بن عمر - ﵄ - أنَّ ⦗٧٦٢⦘ رسولَ الله - ﷺ- قال: «مَن قال لأخيه يا كافر، فقد باء بها أحدُهما» وفي رواية «إذا كفَّر الرجلُ أخاه، فقد باء بها أحدُهما» وفي أخرى: «أيما امرئ قال لأخيه: كافر، فقد باء بها أحدُهما، إن كان كما قال، وإلا رجعت عليه» أخرجه الجماعة إلا النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (باءَ بها) باء بالشيء: إذا رجع به واحتمله.\n_________\n(١) رواه البخاري ١٠ / ٤٢٨ في الأدب، باب من كفر أخاه بغير تأويل، ومسلم رقم (٦٠) في الإيمان، باب بيان حال إيمان من قال لأخيه المسلم: يا كافر، والموطأ ٢ / ٩٨٤ في الكلام، باب ما يكره من الكلام، والترمذي رقم (٢٦٣٩) في الإيمان، باب ما جاء فيمن رمى أخاه بكفر، وأبو داود رقم (٤٦٨٧) في السنة، باب الدليل على زيادة الإيمان ونقصانه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٦٠٩) وأحمد (٢/١١٣) (٥٩٣٣) قال: حدثنا إسحاق. والبخاري (٨/٣٢) وفي الأدب المفرد (٤٣٩) قال: حدثنا إسماعيل. والترمذي (٢٦٣٧) قال: حدثنا قتيبة.\nثلاثتهم - إسحاق، وإسماعيل، وقتيبة - عن مالك.\n٢- وأخرجه أحمد (٢/١٨) (٤٦٨٧) قال: حدثنا يحيى. وفي (٢/٦٠) (٥٢٥٩) قال: حدثنا وكيع. وفي (٢/١١٢) (٥٩١٤) قال: حدثنا مؤمل.\nثلاثتهم - يحيى، ووكيع، ومؤمل - عن سفيان.\n٣- وأخرجه أحمد (٢/٤٤) (٥٠٣٥) قال: حدثنا محمد بن جعفر. وفي (٢/٤٧) (٥٠٧٧) قال عبد الله بن أحمد: وجدت في كتاب أبي: حدثنا حجاج.\nكلاهما - ابن جعفر، وحجاج - عن شعبة.\n٤- وأخرجه مسلم (١/٥٦) قال: حدثنا يحيى بن يحيى التميمي، ويحيى بن أيوب، وقتيبة بن سعيد، وعلي بن حجر، جميعا عن إسماعيل بن جعفر.\nأربعتهم - مالك، وسفيان، وشعبة، وإسماعيل - عن عبد الله بن دينار، فذكره.\n* وألفاظ رواياتهم متقاربة.\nورواية نافع:\n١- أخرجه الحميدي (٦٩٨) قال: حدثنا سفيان، قال: حدثنا أيوب.\n٢- وأخرجه أحمد (٢/٢٣) (٤٧٤٥) قال: حدثنا يعلى بن عبيد. وفي (٢/٦٠) (٥٢٦٠) قال: حدثنا وكيع. وأبو داود (٤٦٨٧) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير.\nثلاثتهم - يعلى، ووكيع، وجرير - عن فضيل بن غزوان.\n٣- وأخرجه أحمد (٢/١٠٥) (٥٨٢٤) قال: حدثنا عفان، قال: حدثنا صخر يعني ابن جويرية.\n٤- وأخرجه أحمد (٢/١٤٢) (٦٢٨٠) قال: حدثنا ابن نمير، وحماد بن أسامة. ومسلم (١/٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، وعبد الله بن نمير.\nثلاثتهم - ابن نمير، وحماد، وابن بشر - قالوا: حدثنا عبيد الله هو ابن عمر.\n٥- وأخرجه البخاري في الأدب المفرد (٤٤٠) قال: حدثنا سعيد بن داود، قال: حدثنا مالك.\nخمستهم - أيوب، وفضيل، وصخر، وعبيد الله، ومالك - عن نافع، فذكره.\n* وألفاظهم متقاربة.","vol":"10","page":761},{"text":"٨٤٤٣ - (خ) أبو هريرة - ﵁- أن رسول الله - ﷺ- قال: \" من قال لأخيه: يا كافر، فقد باء بها أحدهما \" أخرجه البخاري (١) .\n_________\n(١) ١٠ / ٤٢٨ في الأدب، باب من أكفر أخاه بغير تأويل فهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٣٢) قال: حدثنا محمد وأحمد بن سعيد، قالا: حدثنا عثمان بن عمر، قال: أخبرنا علي بن المبارك، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.","vol":"10","page":762},{"text":"<span data-type=\"title\" id=toc-1901>الفصل الثاني: فيما نُهِيَ عن لعنه وسَبّه</span>\n<span data-type=\"title\" id=toc-1902>الدهر</span>\n٨٤٤٤ - (خ م د ط) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: قال الله ﷿: «يَسُبُّ بنو آدم الدهرَ، وأنا الدهرُ، بيدي الليل والنهار» . ⦗٧٦٣⦘\nوفي أخرى «أُقَلِّبُ لَيْلهُ ونهاره، وإذا شئتُ قبضتهما» .\nوفي أخرى قال: قال الله تعالى: «يؤذيني ابنُ آدم بِسَبِّ الدهرَ، وأنا الدهرُ بيدِيَ الأمرُ، أُقَلِّبُ الليل والنهار» .\nوفي أخرى «يؤذيني ابنُ آدم، يقول: يا خيْبَةَ الدهر، فلا يقولنَّ أحدكم: يا خيبةَ الدهر، فإني أنا الدهر، أُقَلِّبُ ليلَهُ ونهارهُ» .\nوفي أخرى قال: قال رسولُ الله - ﷺ-: «لا تُسَمُّوا العِنَبَ الكَرْمَ، ولا تقولوا: يا خيبةَ الدهر» .\nأخرجه البخاري ومسلم، وأخرج أبو داود الثالثة.\nوفي رواية الموطأ: أن رسولَ الله - ﷺ- قال: «لا يقُلْ أحدكم: يا خيبةَ الدهر، فإن الله هو الدهر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تسبُّوا الدهرَ) كان من عادة العرب: أن يَذُمُّوا الدهرَ، ويسبُّوه عند النوازل، وقد جاء في أشعارهم كثيرًا، اعتقادًا منهم أن النوائب من أفعال الدهر، فقال الله ﷿: \" وأنا الدهر \" أي: أنا الذي أُحِلُّ بهم النوائبَ والنوازل، وأنا فاعل ذلك، فالذي تظنون أنه الدهر الفاعل لذلك، إنما هو أنا، فأنا الدهر الذي يفعل ما تنسبونه إلى الدهر في زعمكم. ⦗٧٦٤⦘\nقال الخطابي: كان بعضُهم ينكر روايةَ أصحاب الحديث \" الدهر\" مرفوعًا، ويقول: لو كان كذلك لكان اسمًا معدودًا من أسماء الله تعالى، وكان هذا القائل يرويه منصوبًا، ويقول: \" وأنا الدهرَ أُقَلِّبُ الليل والنهار \" فينصبه على الظرفية، أي: أَنا أُطوِّل الزمانِ أُقَلِّبُ الليل والنهار، قال الخطابي: والمعنى الأول: هو وجه الحديث.\n_________\n(١) رواه البخاري ١٠ / ٤٦٥ في الأدب، باب لا تسبوا الدهر، وفي تفسير سورة الجاثية، وفي التوحيد، باب ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٢٢٤٦) في الألفاظ، باب النهي عن سب الدهر، والموطأ ٢ / ٩٨٤ في الكلام، باب ما يكره من الكلام، وأبو داود رقم (٥٢٧٤) في الأدب، باب في الرجل يسب الدهر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٩٦) قال: حدثنا سفيان. وأحمد (٢/٢٣٨) قال: حدثنا سفيان. وفي (٢/٢٧٢ و٢٧٥) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والبخاري (٦/١٦٦و٩/١٧٥) قال: حدثنا الحميدي، قال: حدثنا سفيان. ومسلم (٧/٤٥) قال: حدثناه إسحاق بن إبراهيم وابن أبي عمر. قال إسحاق: أخبرنا. وقال ابن أبي عمر: حدثنا سفيان. (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وأبو داود (٥٢٧٤) قال: حدثنا محمد بن الصباح بن سفيان وابن السرح، قالا: حدثنا سفيان. والنسائي في الكبرى تحفة الأشراف (١٣١٣١) عن محمد بن عبد الله بن يزيد، عن سفيان.\nكلاهما - سفيان، ومعمر - عن الزهري، عن سعيد بن المسيب، فذكره.\n* زاد في رواية معمر: «... فإذا شئت قبضتهما.» .\nوالرواية الأخرى:\nأخرجها البخاري (٨/٥١) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث. ومسلم (٧/٤٥) قال: حدثني أبو الطاهر أحمد بن عمرو بن سرح وحرملة بن يحيى، قالا: أخبرنا ابن وهب. والنسائي في الكبرى تحفة الأشراف (١١/١٥٣١٢) عن وهب بن بيان، عن وهب.\nكلاهما - الليث، وابن وهب - عن يونس، عن ابن شهاب، قال: أخبرني أبو سلمة بن عبد الرحمن، فذكره.\nأخرجه أحمد (٢/٣٩٥) قال: حدثنا هوذة، قال: حدثنا عوف، عن خلاس ومحمد، فذكراه.","vol":"10","page":762},{"text":"<span data-type=\"title\" id=toc-1903>الريح</span>\n٨٤٤٥ - (د ت) عبد الله بن عباس - ﵄ - قال: «إن رجلًا لعنَ الريح - وفي رواية: إن رجلًا نازعتهُ الريح رداءه على عهدِ رسولِ الله - ﷺ-، فلعنها - فقال رسولُ الله - ﷺ-: لا تلعنها، فإنها مأمورة مُسخَّرَة، وإنه من لعن شيئًا ليس له بأهل رجعَت عليه» . أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٤٩٠٨) في الأدب، باب في اللعن، والترمذي رقم (١٩٧٩) في البر، باب ما جاء في اللعنة، وقد رواه أيضًا ابن حبان رقم (١٩٨٨) موارد، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩٠٨) والترمذي (١٩٧٨) قالا: حدثنا زيد بن أخزم الطائي البصري، قال: حدثنا بشر بن عمر، قال: حدثنا أبان بن يزيد العطار، قال: حدثنا قتادة، عن أبي العالية، فذكره.\n* أخرجه أبو داود (٤٩٠٨) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا أبان، قال: حدثنا قتادة، عن أبي العالية: «أن رجلا نازعته الريح رداءه» ... فذكره مرسلا ليس فيه ابن عباس.","vol":"10","page":764},{"text":"٨٤٤٦ - (د) أبو هريرة - ﵁ - قال: سمعت رسولَ الله - ﷺ- يقول: «إن هذه الريح من رَوْحِ الله، تأتي بالرحمة، وتأتي بالعذاب، فإذا رأيتموها فلا تَسُبُّوها، وسَلُوا الله خيرها، واستعيذوا بالله من شرها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٩٧) في الأدب، باب ما يقول إذا هاجت الريح، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٥٠و٤٣٦) قال: حدثنا يحيى. قال: حدثنا الأوزاعي. وفي (٢/٢٦٧) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٤٠٩) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. وفي (٢/٥١٨) قال: حدثنا عثمان بن عمر. قال أخبرنا يونس. والبخاري في الأدب المفرد (٧٢٠) قال: حدثنا مسدد، عن يحيى، عن الأوزاعي. وفي (٩٠٦) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن يونس. وأبو داود (٥٠٩٧) قال: حدثنا أحمد بن محمد المروزي وسلمة، يعني ابن شبيب، قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر، وابن ماجة (٣٧٢٧) قال: حدثنا أبو بكر. قال: حدثنا يحيى بن سعيد، عن الأوزاعي. والنسائي في عمل اليوم والليلة (٩٣١) قال أخبرنا يوسف بن سعيد. قال: حدثنا حجاج، عن ابن جريج. قال أخبرني زياد. وفي (٩٣٢) قال: أخبرنا حميد بن مسعدة، عن سفيان، وهو ابن حبيب، عن الأوزاعي.\nأربعتهم - الأوزاعي، ومعمر، ويونس، وزياد بن سعد- عن ابن شهاب الزهري، عن ثابت بن قيس الزرقي، فذكره.\n* الروايات مطولة ومختصرة.\nأخرجه النسائي في عمل اليوم والليلة (٩٢٩) قال: أخبرني عبد الرحمن بن عبد الله بن عبد الحكم. قال: حدثنا طلق بن السمح. قال: حدثنا نافع بن يزيد، عن عقيل، عن ابن شهاب، عن سعيد بن المسيب، فذكره.","vol":"10","page":764},{"text":"<span data-type=\"title\" id=toc-1904>الأموات</span>\n٨٤٤٧ - (خ د س) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «لا تَسُبُّوا الأموات، فإنهم قد أفضَوْا إلى ما قَدَّموا» . أخرجه البخاري والنسائي.\nوفي رواية أبي داود قال: «إذا مات صاحبكم فدَعُوه، ولا تقعوا فيه» .\nوفي أخرى للنسائي قالت: «ذُكِرَ عند النبيِّ - ﷺ- هالِكٌ بسوء، فقال: لا تذكروا هَلْكاكم إلا بخير» (١) .\n_________\n(١) رواه البخاري ٣ / ٢٠٦ في الجنائز، باب ما ينهى من سب الأموات، وفي الرقاق، باب سكرات الموت، وأبو داود رقم (٤٨٩٩) في الأدب، باب في النهي عن سب الموتى، والنسائي ٤ / ٥٢ و٥٣ في الجنائز، باب النهي عن ذكر الهلكى إلا بخير، وباب النهي عن سب الأموات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٨٠) قال: حدثنا عبد الرحمن بن مهدي. والدارمي (٢٥١٤) قال: حدثنا سعيد بن الربيع. والبخاري (٢/١٢٩) قال: حدثنا آدم. وفي (٨/١٣٤) قال: حدثنا علي بن الجعد. والنسائي (٤/٥٣) قال: أخبرنا حميد بن مسعدة، عن بشر، وهو ابن المفضل.\nخمستهم - عبد الرحمن بن مهدي، وسعيد بن الربيع، وآدم، وعلي بن الجعد، وبشر بن المفضل - عن شعبة، عن سليمان الأعمش، عن مجاهد، فذكره.\nأخرجه النسائي (٤/٥٢) قال: أخبرنا إبراهيم بن يعقوب. قال: حدثني أحمد بن إسحاق. قال: حدثنا وهيب. قال: حدثنا منصور بن عبد الرحمن، عن أمه، فذكرته.","vol":"10","page":765},{"text":"٨٤٤٨ - (ت) المغيرة بن شعبة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تَسُبُّوا الأموات، فتؤذوا الأحياءَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٨٣) في البر، باب ما جاء في الشتم، وهو حديث حسن بشواهده، منها الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٥٢) قال: حدثنا سفيان بن عيينة. وفي (٤/٢٥٢) قال: حدثنا أبو نعيم، قال: حدثنا سفيان الثوري. والترمذي (١٩٨٢) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود الحفري، عن سفيان.\nكلاهما - سفيان بن عيينة، وسفيان الثوري - عن زياد بن علاقة، فكذره.\nأخرجه أحمد (٤/٢٥٢) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان، عن زياد بن علاقة، قال: سمعت رجلا عند المغيرة بن شعبة، قال: قال رسول الله -ﷺ-،فذكره.","vol":"10","page":765},{"text":"٨٤٤٩ - () عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «لا تسبُّوا الأمواتَ، فتؤذوا الأحياءَ، لا تسبُّوهم، فإنهم قد أفْضَوا إلى ما قدَّمُوا» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وقد سقط هذا الحديث من المطبوع، وهو بمعنى الحديثين اللذين قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث أخرجه رزين، لم أهتد إليه.","vol":"10","page":765},{"text":"٨٤٥٠ - (د ت) عبد الله بن عمر (١) - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «اذكروا محاسِنَ موتاكم، وكُفُّوا عن مساويهم» . ⦗٧٦٦⦘ أخرجه أبو داود والترمذي (٢) .\n_________\n(١) في المطبوع: عبد الله بن عمرو بن العاص، وهو خطأ.\n(٢) رواه أبو داود رقم (٤٩٠٠) في الأدب، باب في النهي عن سب الموتى، والترمذي رقم (١٠١٩) في الجنائز، باب رقم (٣٤)، وإسناده ضعيف، وقال الترمذي: حديث غريب، أقول: ولكن يشهد له الأحاديث التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩٠٠) والترمذي (١٠١٩) .\nكلاهما - عن أبي كريب محمد بن العلاء، قال: حدثنا معاوية بن هشام، عن عمران بن أنس المكي، عن عطاء، فذكره.\n* قال الترمذي: هذا حديث غريب. سمعت محمدا يعني البخاري يقول: عمران بن أنس المكي منكر الحديث.","vol":"10","page":765},{"text":"<span data-type=\"title\" id=toc-1905>الدابَّة</span>\n٨٤٥١ - (م د) عمران بن حصين - ﵁ - قال: «بينما رسولُ الله - ﷺ- في بعض أسفاره، وامرأة من الأنصار على ناقة لها فضَجِرَتْ فلَعَنَتْها، فسمع ذلك رسولُ الله - ﷺ- فقال: خذوا ما عليها ودَعُوها فإنها ملعونة، قال عمران: فكأني أراها الآن تمشي في الناس، ما يَعْرِضُ لها أحد» أخرجه مسلم.\nوفي رواية أبي داود: «أن النبيَّ - ﷺ- كان في سفر، فسَمِعَ لَعنة، فقال: ما هذه؟ قيل: هذه فلانة لعنت راحلتها، فقال النبيُّ - ﷺ-: ضَعُوا عنها، فإنها ملعونة، فوَضعوا عنها، قال عمران: فكأني أنظر إليها، ناقةً ورقاءَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ورقاء) ناقة وَرقاء، أي: بيضاء إلى سواد، والوُرْقة في الألوان: السُّمْرة.\n_________\n(١) رواه مسلم رقم (٢٥٩٥) في البر، باب النهي عن لعن الدواب وغيرها، وأبو داود رقم (٢٥٦١) في الجهاد، باب النهي عن لعن البهيمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب. وفي (٤/٤٣١) قال: حدثنا إسماعيل، قال: حدثنا أيوب. والدارمي (٢٦٨٠) قال: أخبرنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب ومسلم (٨/٢٣) قال: حدثنا أبو بكر بن أبي شيبة، وزهير ابن حرب. جميعا عن ابن علية. قال زهير: حدثنا إسماعيل بن إبراهيم قال: حدثنا أيوب. (ح) وحدثنا قتيبة بن سعيد وأبو الربيع. قالا: حدثنا حماد، وهو ابن زيد. (ح) وحدثنا ابن أبي عمر، قال: حدثنا الثقفي.\nكلاهما - عن أيوب. والنسائي في الكبرى الورقة (١١٨-ب) قال: أخبرنا محمد بن معمر بصري، قال: حدثنا عبد الملك بن الصباح، عن عمران بن حدير بصري.\nكلاهما - أيوب، وعمران بن حدير - عن أبي قلابة، عن أبي المهلب، فذكره.","vol":"10","page":766},{"text":"٨٤٥٢ - (م) أبو برزة [الأسلمي]- ﵁- قال: «بينما جاريةٌ على ناقةٍ عليها بعض متاع القوم، إذ بَصُرَتْ بالنبيِّ - ﷺ-، وتضايق بهم ⦗٧٦٧⦘ الجبلُ، فقالت: حَلْ حلْ، اللهم العنْها، فقال رسول فالله - ﷺ-: لا تصاحِبْنا ناقةٌ عليها لعنة» .\nوفي رواية «لا، ايْمُ الله - لا تصاحبْنا ناقة عليها لعنة من الله، أو كما قال» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَلْ حَلْ) زجرٌ للإبل يحثُّها على السير.\n_________\n(١) رقم (٢٥٩٦) في البر، باب النهي عن لعن الدواب وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤١٩) قال: حدثنا محمد بن أبي عدي. وفي (٤/٤٢٣) قال: حدثنا يحيى بن سعيد. (ح) ويزيد. ومسلم (٨/٢٣) قال: حدثنا أبو كامل الجحدري فضيل بن حسين، قال: حدثنا يزيد، يعني ابن زريع. (ح) وحدثنا محمد بن عبد الأعلى، قال: حدثنا المعتمر. (ح) وحدثني عبيد الله بن سعيد، قال: حدثنا يحيى، يعني ابن سعيد.\nأربعتهم - ابن أبي عدي، ويحيى، ويزيد، والمعتمر - عن سليمان التيمي، عن أبي عثمان، فذكره.","vol":"10","page":766},{"text":"<span data-type=\"title\" id=toc-1906>الديك</span>\n٨٤٥٣ - (د) زيد بن خالد - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تَسْبُّوا الدّيكَ، فإنه يُوقِظ للصلاة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٠١) في الأدب، باب ما جاء في الديك والبهائم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن:\n١- أخرجه الحميدي (٨١٤) قال: حدثنا سفيان. وأحمد (٤/١١٥) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٥/١٩٢) قال: حدثنا يزيد، قال: أخبرنا عبد العزيز بن عبد الله بن أبي سلمة. (ح) وحدثنا أبو النضر، قال: حدثنا عبد العزيز بن عبد الله بن أبي سلمة. (ح) وحدثنا أبو النضر، قال: حدثنا عبد العزيز بن عبد الله بن أبي سلمة. وعبد بن حميد (٢٧٨) قال: أخبرنا يزيد بن هارون، قال: أخبرنا الماجشون. وأبو داود (٥١٠١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد العزيز بن محمد والنسائي في عمل اليوم والليلة (٩٤٥) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا موسى بن داود، قال: حدثنا عبد العزيز بن أبي سلمة.\nأربعتهم - سفيان، ومعمر، وعبد العزيز بن عبد الله بن أبي سلمة الماجشون، وعبد العزيز بن محمد - عن صالح بن كيسان، عن عبيد الله بن عبد الله، فذكره.\n* قال سفيان في روايته: لا أدري زيد بن خالد أم لا.\n* أخرجه النسائي في عمل اليوم والليلة (٩٤٦) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، عن أبي عامر، قال: حدثنا زهير، عن صالح بن كيسان، عن عبيد الله بن عبد الله، أن الديك، صوت عند رسول الله -ﷺ- ... فذكره مرسلا،ليس فيه ذكر زيد بن خالد.","vol":"10","page":767},{"text":"<span data-type=\"title\" id=toc-1907>الفصل الثالث: فيمن لعنهُ النبيُّ - ﷺ - أو سَبَّه مِمَّنْ لم يرد في باب مفرد</span>\n٨٤٥٤ - (م س) أبو الطفيل - ﵁ - قال: «كنت عند علي بن أبي طالب، فأتاه رجل، فقال: ما كان رسولُ الله - ﷺ- يُسِرّ إليك؟ فغضِبَ، وقال: ما كان يُسِرُّ إليَّ شيئًا يكتمه الناسَ، غير أنه حدَّثني بأربع كلمات، قلت: ما هن يا أمير المؤمنين؟ قال: لَعَنَ اللهُ من ذبح لغير الله، ⦗٧٦٨⦘ لَعن الله من لعن والديه، لَعَنَ الله من آوى محدِثًا، لَعَنَ الله من غيّر منار الأرض» .\nأخرجه مسلم، وفي رواية النسائي مثله، وقال في الرابعة «مَن أحدثَ حَدَثًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آوى محدِثًا) المحدِث: الذي قد أذنب ذنبًا وفَعَلَ أمرًا منكرًا، المعنى: من نَصَرَهُ ومنع منه، وضمَّه إليه ليحميه.\n(منار الأرض) المنار: العَلامَةُ التي تكون على الطرق، والحدُّ بين الأراضي.\n_________\n(١) رواه مسلم رقم (١٩٧٨) في الأضاحي، باب تحريم الذبح لغير الله تعالى، والنسائي ٧ / ٢٣٢ في الضحايا، باب من ذبح لغير الله ﷿.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١١٨) (٩٥٤) و(١/١٥٢) (١٣٠٦) قال: حدثنا محمد بن جعفر. والبخاري في الأدب المفرد (١٧) قال: حدثنا عمرو بن مرزوق. ومسلم (٦/٨٥) قال: حدثنا محمد بن المثنى ومحمد بن بشار، قالا: حدثنا محمد بن جعفر.\nكلاهما - ابن جعفر، وعمرو - عن شعبة، قال: سمعت القاسم بن أبي بزة.\n٢- وأخرجه مسلم (٦/٨٤) قال: حدثنا زهير بن حرب وسريج بن يونس.\nكلاهما - عن مروان بن معاوية الفزاري. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر سليمان بن حيان. وعبد الله بن أحمد (١/١٠٨) (٨٥٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر. وفي (١/١٠٨) (٨٥٨) قال: حدثني أبو الشعثاء علي بن الحسن بن سليمان، قال: حدثنا سليمان بن حيان. والنسائي (٧/٢٣٢) قال: أخبرنا قتيبة، قال: حدثنا يحيى وهو ابن زكريا بن أبي زائدة.\nثلاثتهم - مروان، وأبو خالد الأحمر سليمان بن حيان، ويحيى بن زكريا - عن منصور بن حيان.\nكملاهما - القاسم، ومنصور - عن أبي الطفيل عامر بن واثلة، فذكره.","vol":"10","page":767},{"text":"٨٤٥٥ - () عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «ملعونٌ من سبَّ أباه، ملعون من سبَّ أُمه، ملعون من ذبح لغير الله، ملعون من غيَّر تُخُومَ الأرض، ملعون من صَدَّ أَعمَى عن طريق، ملعون من وقع على بهيمة، ملعون من عمل بعمل قوم لوط» أخرجه ... (١)\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُخوم الأرض) بضم التاء وفتحها - وهي حدودها - واحدها: تَخْم، ⦗٧٦٩⦘ قال أبو عبيدة: هي المعالم، والمعنى في ذلك يقع في موضعين.\nأحدهما: أن يكون ذلك في تعيين حدود الحرم التي حدَّها إبراهيم ﵇، والآخر: أن يَدْخُلَ الرجل في ملك غيره من الأرض فيأخذه ظلمًا.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد في \" المسند \" رقم (١٨٧٥) ورجاله ثقات، إلا أن محمد بن إسحاق عنعنه، أقول: ولأكثره شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢١٧) (١٨٧٥) قال: حدثنا محمد بن سلمة، عن محمد بن إسحاق. وفي (١/٣٠٩) (٢٨١٧) قال: حدثنا عبد الرحمن، عن زهير. وفي (١/٣١٧) (٢٩١٥) قال: حدثنا حجاج، قال: أخبرنا عبد الرحمن بن أبي الزناد. وفي (١/٣١٧) (٢٩١٦) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. وفي (١/٣١٧) (٢٩١٧) قال: حدثنا أبو سعيد، قال: حدثنا سليمان بن بلال. وعبد بن حميد (٥٨٩) قال: حدثني خالد بن مخلد البجلي، قال: حدثني سليمان بن بلال. والبخاري في الأدب المفرد (٨٩٢) قال: حدثنا إسماعيل بن أبي أويس، قال: حدثني عبد الرحمن بن أبي الزناد. والنسائي في الكبرى تحفة الأشراف (٦١٨١) عن قتيبة، عن الدرارودي.\nخمستهم - محمد بن إسحاق، وزهير، وعبد الرحمن بن أبي الزناد، وسليمان بن بلال، وعبد العزيز الدراوردي - عن عمرو بن أبي عمرو، عن عكرمة، فذكره.\n* وفي رواية ابن إسحاق: «ملعون من سب أباه، ملعون من سب أمه، ملعون من ذبح لغير الله ...» الحديث.\n* الروايات مطولة ومختصرة.","vol":"10","page":768},{"text":"٨٤٥٦ - (ت) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «سِتَّة لعَنْتُهُم [ولعنهم الله] وكلُّ نبي مجاب: المحرِّف لكتاب الله - وفي رواية: الزائد في كتاب الله - والمكذِّب بقدر الله، والمستحلّ لحرم الله، والمتَسَلِّط بالجبروت ليُعِزَّ من أَذل الله، ويُذلَّ من أَعزَّ الله، والمستحلُّ ما حرَّم الله من عِتْرَتي، والتاركُ لِسُنَّتي» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه الترمذي رقم (٢١٥٥) في القدر، باب رقم (١٧)، والحاكم ١ / ٣٦ وصححه ووافقه الذهبي، وقال الترمذي: وقد روي عن علي بن الحسين عن النبي ﷺ مرسلًا، وهذا أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٥٤) قال: حدثنا قتيبة. قال: حدثنا عبد الرحمن بن زيد بن أبي الموالي المزني، عن عبيد الله بن عبد الرحمن بن موهب، عن عمرة، فذكرته.","vol":"10","page":769},{"text":"٨٤٥٧ - (ت) أنس بن مالك - ﵁ - قال: «لَعَنَ رسولُ الله - ﷺ- ثلاثة: رَجلًا أمَّ قومًا وهم له كارِهُونَ، وامرأةً باتت وزوجُها عليها ساخط، ورجلًا سمع حيَّ على الفلاح ثم لم يُجِبْ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٥٨) في الصلاة، باب ما جاء فيمن أم قومًا وهم له كارهون، وفي سنده محمد بن القاسم كذبوه، وقال الترمذي: حديث أنس لا يصح لأنه قد روي هذا عن الحسن عن النبي ﷺ مرسلًا، وقال الترمذي: وفي الباب عن ابن عباس وطلحة وعبد الله بن عمرو وأبي أمامة، أقول: وللفقرة الأولى والثانية شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٥٨) قال: حدثنا عبد الأعلى بن واصل، قال: حدثنا محمد بن القاسم الأسدي، عن الفضل بن دلهم، عن الحسن، فذكره.","vol":"10","page":769},{"text":"٨٤٥٨ - (س) عبد الله بن مسعود - ﵁ - قال: «آكِلُ ⦗٧٧٠⦘ الربا وموكلُه وكاتبُه، إذا علموا ذلك، والواشِمَةُ والمستوشمةُ والموشومةُ لِلْحُسنِ، ومانع الصدقة (١)، والمرتدُّ أعرابيًا بعد الهجرة، ملعونون (٢) على لسان محمد - ﷺ- يوم القيامة» أخرجه النسائي (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الواشمة والمستوشمة والموشومة) الوَشْم: يكون في اللِّثَةِ (٤) والشَّفَة، بأن يغيِّر لونَها بِزُرقة أو خُضْرة أو سواد، والواشمة: هي التي تفعل ذلك بالنساء، والمستوشمة: التي يفعل بها ذلك، والموشومة: المفعول بها أيضًا ذلك.\n_________\n(١) في نسخ النسائي المطبوعة: ولاوي الصدقة.\n(٢) في الأصل: ملعون، والتصحيح من نسخ النسائي المطبوعة.\n(٣) ٨ / ١٤٧ في الزينة، باب الموتشمات، وفي سنده الحارث الأعور وهو ضعيف، لكن تابعه مسروق عند ابن خزيمة، فالإسناد صحيح.\n(٤) قال في \" لسان العرب \": قال نافع: الوشم في اللثة، واللثة: بالكسر والتخفيف: عمور الأسنان، وهو مغارزها، والمعروف الآن في الوشم أنه على الجلد والشفاه، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤٠٩) (٣٨٨١) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (١/٤٣٠) (٤٠٩٠) قال: حدثنا يحيى بن سعيد، ووكيع. وفي (١/٤٦٤) (٤٤٢٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والنسائي (٨/١٤٧) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، عن شعبة. وفي الكبرى تحفة الأشراف (٩١٩٥) عن بشر بن خالد العسكري، عن محمد بن جعفر، عن شعبة.\nأربعتهم - سفيان، ويحيى، ووكيع، وشعبة - عن الأعمش، قال: سمعت عبد الله بن مرة يحدث، عن الحارث الأعور، فذكره.\n* في رواية سفيان، قال الأعمش: فذكرته لإبراهيم، فقال: حدثني علقمة، قال: قال عبد الله: آكل الربا وموكله سواء.","vol":"10","page":769},{"text":"٨٤٥٩ - (س) علي بن أبي طالب - ﵁ - أن رسولَ الله - ﷺ-: «لَعَنَ آكِلَ الربا، ومُوكلَه، وكاتبَه، ومانَع الصدقة، وكان ينهى عن النَّوْحِ» .\nوفي رواية قال: «لعن آكلَ الربا، ومُوكِلَه، وشاهدَه، وكاتبَه، والواشِمَةَ والمستوشمةَ (١) إلا من داء، والمحلِّلَ والمحلَّلَ له، ومانعَ الصدقة، وكان ينهى عن النوح» ولم يقل: «لعن» أخرجه النسائي (٢) . ⦗٧٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المحلِّل): هو الذي يتزوجُ المرأة المطلَّقةَ ثلاثًا لتحلَّ لزوجها الأول بوطئه، والمحلَّل له: هو المطلِّق أولًا.\n_________\n(١) في نسخ النسائي المطبوعة: والموتشمة.\n(٢) ٨ / ١٤٧ في الزينة، باب الموتشمات، وإسناده ضعيف، لكن له شواهد، منها الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٨٣) (٦٣٥) قال: حدثنا يحيى، عن مجالد. وفي (١/٨٧) (٦٦٠) قال: حدثنا خلف بن الوليد، قال: حدثنا أبو جعفر، يعني الرازي، عن حصين بن عبد الرحمن. وفي (١/١٠٧) (٨٤٤) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان، عن جابر. وفي (١/١٢١) (٩٨٠) قال: حدثنا يحيى بن سعيد، عن إسماعيل. وفي (١/١٥٠) (١٢٨٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن جابر. وفي (١/١٥٨) (١٣٦٤) قال: حدثنا أبو سعيد، قال: حدثنا هشيم، قال: حدثنا حصين بن عبد الرحمن. وأبو داود (٢٠٧٦)","vol":"10","page":770},{"text":"٨٤٦٠ - (ط) محمد بن عبد الرحمن - ﵀ - أنه سمع أُمَّه عَمْرَةَ بنتِ عبد الرحمن تقول: «لعن رسولُ الله - ﷺ- المختفيَ والمختفيَةَ» يعني نبَّاشَ القبور. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٣٨ في الجنائز، باب ما جاء في الاختفاء، وإسناده منقطع، قال ابن عبد البر: وأسنده يحيى بن صالح وعبد الله بن عبد الوهاب كلاهما عن مالك عن أبي الرجال عن عمرة عن عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٥٦٣) مع شرح السزرقاني","vol":"10","page":771},{"text":"٨٤٦١ - (خ م) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- قنَتَ شهرًا يَلْعَنُ رِعْلًا وذَكوانَ وعُصَيَّةَ، عَصَوُا الله ورسولَه» . أخرجه البخاري ومسلم (١) .\nوقد تقدم في «باب القنوت» في «كتاب الصلاة» من حرف الصاد أحاديث في لعن هذه القبائل.\n_________\n(١) رواه البخاري ٢/ ٤٠٨ في الوتر، باب القنوت قبل الركوع بعده، ومسلم رقم (٦٧٧) في المساجد، باب استحباب القنوت في جميع الصلوات إذا نزلت بالمسلمين نازلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح.\nأخرجه أحمد (٣/٢٥٩)، ومسلم (٢/١٣٧) قال: حدثنا عمرو الناقد، كلاهما (ابن حنبل والناقد) قالا: حدثنا الأسود بن عامر، قال: حدثنا شعبة، عن موسى بن أنس، فذكره.","vol":"10","page":771},{"text":"<span data-type=\"title\" id=toc-1908>الفصل الرابع: فيمن لعنه [رسول الله - ﷺ-]، أو سبَّه، وسأل الله: أن يجعلها رحمة</span>\n٨٤٦٢ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «اللهم إني أتخذ عندَكَ عهدًا لنْ تُخْلِفَنِيهِ، فإنما أنا بشر، فأيُّ المؤمنين آذيتُهُ، شَتَمْتُهُ، لعنْتُهُ، جَلَدْتُهُ، فاجعلها له صلاةً وزكاةً وقُربة تقرِّبه بها إليك يوم القيامة» أخرجه البخاري ومسلم.\nوفي أخرى لهما قال: قال رسولُ الله - ﷺ-: «اللهم إنما أنا بَشَرٌ، أغْضَبُ كما يَغْضَبُ البشر، فأيُّما رَجُلٍ من المسلمين سبَبْتُهُ، أو لعنته، أو جلدتُه، فاجعلها له صلاةً وزكاةً، وقُربةً تقرِّبه بها إليك يوم القيامة، واجعل ذلك كفَّارة له إلى يوم القيامة» .\nوقد جاء هذا الحديث من طرق مختلفة اللفظ باتفاق المعنى، وفي بعضها لمسلم نحوه، إلا أنه قال: «أو جَلَدُّهُ» قال أبو الزناد: وهي لغة أبي هريرة، وإنما هي «جلدته» (١) .\n⦗٧٧٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَلَدُّه): هو جَلَدْتُهُ، إلا أنه أدغم التاء في الدال، بأن قلبها دالًا ثم أدغمها.\n_________\n(١) رواه البخاري ١١/ ١٤٧ في الدعوات، باب قول النبي ﷺ: \" من آذيته فاجعله زكاة ورحمة \"، ومسلم رقم (٢٦٠١) في البر والصلة، باب من لعنه النبي ﷺ أو سبه أو دعا عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح\nأخرجه أحمد (٢/٣٩٠) قال: حدثنا أسود، قال: حدثنا إسرائيل، (ح) وحدثناه ابن نمير وفي (٢/٤٨٨) قال: حدثنا محمد بن جعفر وعفان، قالا: حدثنا شعبة، وفي (٢/٤٩٦) قال: حدثنا ابن نمير، وفي (٣/٤٠٠) قال: حدثنا علي بن بحر، قال: حدثنا عيسى بن يونس و(الدارمي) (٢٧٦٨) قال: حدثنا المعلى بن أسد. قال: حدثناعبد الواحد بن زياد ومسلم (٨/٢٥) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي وفي (٨/٢٥) قال: حدثنا ابو بكر بن أبي شيبة وأبو كريب، قالا: حدثنا أبو معاوية ح وحدثنا إسحاق بن إبراهيم قال: أخبرنا عيسى بن يونس.\nستتهم (إسرائيل، وعبد الله بن نمير وشعبة وعيسى بن يونس، وعبد الواحد بن زياد وأبو معاوية) عن الأعمش عن أي صالح بن ذكوان وذكره.\nفي رواية إسرائيل «.... فاجعلها له زكاة وقربة» وفي رواية شعبة «... فاجعلها له زكاة وأجرا وقربة تنقربه بها عندك يوم القيامة» وفي رواية عيسى بن يونس «... فاجعلها له زكاة وأجرا» وفي رواية عبد الواحد بن زياد «.... فاجعلها له صلاة ورحمة وقربة تقربه بها إليك يوم القيامة» وعن أبي يونس أخرجه أحمد (٢/٣٩٠) قال: حدثني يحيى قال: أخبرنا ابن لهيعة، عن أبي يويس فذكره.\nوعن الأعرج أخرجه الحميدي (١٠١٤) وأحمد (٢/٢٤٣) قالا: (الحميدي وأحمد) حدثنا سفيان، قال: حدثنا أبو الزناد، وفي (٢/٤٤٩) و(٣/٣٣) قال أحمد: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق، عن أبي الزناد، ومسلم (٨/٢٥) قال: حدثنا قتيبة بن سعيد قال: حدثنا المغيرة، يعني ابن عبد الرحمن الحزامي، عن أبي الزناد ح وحدثناه ابن عمر، قال: حدثنا سفيان قال: حدثنا أبو الزناد ح وحدثني سليمان بن معبد، قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب.\nكلاهما (أبو الزناد وأيوب) عن عبد الرحمن الأعرج، فذكره.\nوعن سالم مولى النصريين. أخرجه أحمد (٢/٤٩٣) قال: حدثنا حجاج ومسلم (٨/٢٥) قال: حدثنا قتيبة بن سعيد، كلاهما (حجاج وقتيبة) قالا: حدثنا ليث قال: حدثني سعيد بن أبي سعيد، عن سالم مولى النصريين، فذكره.\nوعن سعيد بن المسيب أخرجه البخاري (٨/٩٦) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني يونس ومسلم (٨/٢٦) قال: حدثني حرملة بن يحيى قال: أخبرنا ابن وهب قال: أخبرني يونس ح حدثني الزهير بن حرب وعبد بن حميد، قال زهير: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب.\nكلاهما (يونس وابن أخي ابن شهاب) عن ابن شهاب، قال: حدثني سعيد بن المسيب فذكره.","vol":"10","page":772},{"text":"٨٤٦٣ - (م) جابر بن عبد الله - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إنما أنا بشرٌ، وإني اشترطتُ على ربيِّ: أيُّ عَبْدٍ من المسلمين سَببتُه أو شتمتُه: أن يكون ذلك له زكاةً وأجرًا» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٠٢) في البر والصلة، باب من لعنه النبي ﷺ أو سبه أو دعا عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٣٣) قال: حدثنا روح، وفي (٣/٣٨٤) قال: حدثنا حجاج، ومسلم (٨/٢٦) قال: حدثني هارون بن عبد الله، وحجاج بن الشاعر، قالا: حدثنا حجاج بن محمد (ح) وحدثنيه ابن أي خلف قال: حدثنا روح (ح) وحدثناه عبد بن حميد، قال: حدثنا أبو عاصم.\nثلاثتهم (روح وحجاج بن حمد، وأبو عاصم) عن ابن جريج قال: أخبرني أبو الزبير، فذكره.\nوعن أبي سفيان عن جابر أخرجه أحمد (١/٣٩١) قال: حدثنا أبو معاوية وفي (٣/٤٠٠) قال حدثنا علي بن بحر، قال: حدثنا عيسى والدارمي (٢٧٦٩) قال: حدثنا محمد بن عبد الله بن نمير، عن أبيه ومسلم (٨/ ٢٥) قال: حدثنا ابن عمير، قال: حدثنا أبي (ح) وحدثنا أو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أو معاوية (ح) وحدثنا إسحاق بن إباهيم، قال: أخبرنا عيسى بن يونس.\nثلاثتهم (أبو معاوية وعيسى وعبد الله بن نمير) عن الأعمش عن أبي سفيان فذكره.","vol":"10","page":773},{"text":"٨٤٦٤ - (م) عائشة - ﵂ - قالت: «دخل على رسول الله - ﷺ- رَجُلانِ، فكلَّماه بشيء لا أدري ما هو، فأغْضَبَاه، فلعنَهما وسَبَّهما، فلما خرجا، قلتُ: يا رسولَ الله، لَمَنْ أصابَ من الخير شيئًا ما أصابه هذان، قال: وما ذلك؟ قلتُ: لعنتَهما وسببتَهما، قال: أوَمَا عَلِمتِ ما شارَطْتُ عليه ربي؟ قلت: لا، قال: قلتُ: اللهم إني أنا بشر، فأيُّ المسلمين سَبَبْتُه أو لَعَنْتُهُ فاجعَلْها له زكاة وأجرًا» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٦٠٠) في البر والصلة، باب من لعنه النبي ﷺ أو سبه أو دعا عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٥) قال: حدثنا أبو معاوية وابن نمير ومسلم (٨/٢٤،٢٥) قال: حدثنا زهير بن حرب، قال: حدثنا جرير (ح) وحدثنا أو بكر بن أبي شيبة وأو كريب، قالا: حدثنا أو معاوية، (ح) وحدثناه على بن حجر السعدي وإسحاق بن إبراهيم وعلي بن خشرم، جميعا عن عيسى بن يونس.\nأربعتهم (أبو معاوية الضرير، وعبد الله بن نمير، وجرير وعيسى بن يونس) عن الأعمش، عن مسلم أبي الضحى، عن مسروق، فذكره.","vol":"10","page":773},{"text":"٨٤٦٥ - (م) أنس بن مالك - ﵁ - قال: «كانت عند أمِّ سلَيم يتيمة، فرآها رسول الله - ﷺ-، فقال: أنتِ هِيَهْ؟! فقد كَبِرتِ، لا كَبِر ⦗٧٧٤⦘ سِنُّكِ - أو قَرْنُكِ - فرجَعَتِ اليتيمةُ إلى أُمِّ سُلَيم تبكي، فقالت لها: مالَكِ يا بنيَّةُ؟ فقالت: دعا عليَّ نبيُّ الله أن لا يَكْبَر سِنِّي، فإذَنْ لا يكبَر سنِّي أبدًا، أو قالت: قَرني، فخرجَتْ أمُّ سُلَيم مستعجلةً تَلُوث خمارها، حتى لَقِيَتْ رسولَ الله - ﷺ-، فقال لها رسولُ الله - ﷺ-: مالَكِ يا أمَّ سُلَيم؟ فقالت: يا نبيَّ الله، دَعَوْتَ على بِنْتي (١) فقال: وما ذلكِ يا أمَّ سليم؟ قالت: زَعَمَتْ أنك دَعَوْتَ أن لا يكبَر سِنُّها، أو قَرْنُها، فضحِكَ رسولُ الله - ﷺ-، ثم قال: يا أم سليم، أما تعلَمِين شرطي على ربِّي؟ إني اشترطت على ربي، فقلت: إنما أنا بشر، أرضَى كما يَرْضَى البشر، وأغْضَبُ كما يغضب البشر، فأيُّما أحَدٍ دعوتُ عليه من أُمَّتي بدعوةٍ ليس لها بأهل، أن تجعلها له طَهورًا وزكاةً، وقُربة تقرِّبه بها يوم القيامة» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تلوث خمارها) لاث العمامة على رأسه يلوثها: إذا عَصَبَها، ولاثت المرأة الخمار: إذا شَدَّتْه على وَجْهها.\n_________\n(١) في نسخ مسلم المطبوعة: على يتيمتي.\n(٢) رقم (٢٦٠٣) في البر، باب من لعنه النبي ﷺ أو سبه أو دعا عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٨/٢٦) قال: حدثني زهيربن حرب، وأبو معن الرقاشي (واللفظ لزهير) قالا: حدثنا عمر بن يونس، قال: حدثنا عكرمة بن عمار، قال: حدثنا إسحاق بن أبي طلحة، فذكره.","vol":"10","page":773},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-1909>حرف الميم</span>\nويشتمل على ستة كتب\nكتاب المواعظ والرقائق، كتاب المزارعة، كتاب المدح، كتاب المزح، كتاب الموت، كتاب المساجد\n<span data-type=\"title\" id=toc-1910>الكتاب الأول: في المواعظ والرقائق</span>\n٨٤٦٦ - (م ت) أبو إدريس الخولاني - ﵀- عن أبي ذَرّ أنَّ رسولَ الله - ﷺ- قال: - فيما روى عن الله ﵎ - أنه قال: «يا عبادي إني حَرَّمتُ الظُّلمَ على نفسي، وجعلتُه بينكم محرَّمًا، فلا تَظَالموا، يا عبادي، كُلُّكم ضالٌّ إلا مَنْ هَدَيتُه، فاسْتَهدُوني أهْدِكم، يا عبادي، كُلُّكم جائع إلا مَنْ أطعمتُهُ، فاستطعِموني أُطْعِمْكم، يا عبادي، كُلُّكم عارٍ إلا مَنْ كَسوْتُه، فاستكْسُوني أكْسُكُمْ، يا عبادي، إنكم تُخطئون بالليل والنهار، وأنا أَغْفِرُ ⦗٤⦘ الذُّنوبَ جميعًا، فاستغفروني أغفِرْ لكم، يا عبادي، إنَّكم لن تبلغُوا ضَرِّي فتَضُرُّوني، ولن تبلغوا نَفْعي فتنفعوني، يا عبادي، لو أنَّ أوَّلَكم وآخرَكم وإنْسَكم وجِنَّكم، كانوا على أتْقَى قلب رجلٍ واحد منكم، ما زاد ذلك في مُلْكي شيئًا، يا عبادي، لو أنَّ أوَّلَكم وآخرَكم، وإنسَكم وجِنَّكم، [كانوا] على أفجرِ قلب رجلٍ واحد منكم، ما نقص ذلك من ملكي شيئًا، يا عبادي، لو أنَّ أوَّلكم وآخرَكم، وإنسَكم وجِنَّكم، قاموا في صعيدٍ واحد، فسألوني، فأعطيتُ كُلَّ إنسانٍ مسألتَهُ، ما نقص ذلك مما عندي إلا كما يَنْقُص المِخْيَطُ إذا أُدِخلَ البحرَ، يا عبادي، إنما هي أعمالُكم أُحصيها لكم، ثم أُوفّيكم إيَّاها، فمن وَجَدَ خيرًا فليَحْمَدِ الله، ومن وجد غير ذلك فلا يَلُومَنَّ إلا نَفْسَهُ» .\nوفي رواية عن أبي ذر نحوه، والأول أتم، أخرجه مسلم.\nوفي رواية الترمذي عن عبد الرحمن بن غَنْم، عن أبي ذر، قال: قال رسولُ الله - ﷺ-: «يقول الله: كُلُّكم ضالٌّ إلا من هديتُ، فَسَلُوني الهُدَى أهْدِكم، وكُلُّكم فقير إلا من أَغْنَيْتُ، فَسَلُوني أَرْزُقْكُم، وكُلّكُم مُذنِب، إلا من عَافَيْتُ، فمن علِمَ منكم أني ذُو قُدرَةٍ على المغفرةِ فاستغفرني غفرتُ له ولا أُبالي، ولو أنَّ أوَّلَكم وآخرَكم، وحَيَّكم ومَيِّتَكم، ورَطبَكم ويابسَكم، اجتمعوا على أتقى قلبِ عبدٍ من عبادي، ما زاد [ذلك] في ملكي جناحَ بعوضة، ولو أنَّ أَوَّلكم وآخرَكم، وحيَّكم ومَيِّتكم، ورَطبَكُم ⦗٥⦘ ويابِسَكم، اجتمعوا على أشقى قلب عبدٍ من عبادي، ما نَقَصَ ذلك من ملكي جناحَ بعوضة، ولو أنَّ أوَّلكم وآخرَكم، وحيَّكم ومَيِّتَكم، ورَطبَكم ويابسَكم، اجتمعوا على صعيد واحد، فسأل كلُّ إنسانٍ منكم ما بَلَغَتْ أُمْنِيَّتُه، فأعطيتُ كُلَّ سائلٍ منكم، ما نقص ذلك من ملكي إلا كما لو أنَّ أحدَكم مَرَّ بالبحر فغمس فيه إبرةً ثم رفعها إليه، ذلك بأني جَوَادٌ واجِدٌ ماجد، أَفْعَلُ ما أُريد، عطائي كلام، وعذابي كلام، إنما أمري لشيء إذا أردتُ أن أقول له: كن فيكون» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصعيد): وجه الأرض، وقيل: هو التراب وحدَه.\n(المخيط) بكسر الميم [وإسكان الخاء]: الإبرة.\n_________\n(١) رواه مسلم رقم (٢٥٧٧) في البر والصلة، باب تحريم الظلم، والترمذي رقم (٢٤٩٧) في صفة القيامة، وباب رقم (٤٩)، وهذا الحديث أصل عظيم من أصول الإسلام، قد اشتمل على قواعد عظيمة في أصول الدين، وهو من الأحاديث التي عليها مدار الإسلام، وقد شرحه العلماء وأفردوه بالتأليف وكان أبو إدريس الخولاني إذا حدث بهذا الحديث جثا على ركبتيه، وقال أحمد بن حنبل: ليس لأهل الشام حديث أشرف من هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٤٩٠) قال: حدثنا عبد الأعلى بن مسهر (أو بلغني عنه) . ومسلم (٨/١٦) قال: حدثنا عبد الله بن عبد الرحمن بن بهرام الدارمي. قال: حدثنا مروان، يعني ابن محمد الدمشقي. في (٨/١٧) قال: حدثنيه أبو بكر بن إسحاق. قال: حدثنا أبو مسهر.\nكلاهما - عبد الأعلى بن مسهر أبو مسهر، ومروان بن محمد - قالا: حدثنا سعيد بن عبد العزيز، عن ربيعة بن يزيد، عن أبي إدريس الخولاني، فذكره.\nوعن عبد الرحمن بن غنم. عن أبي ذر.\nأخرجه أحمد (٥/١٥٤) قال: حدثنا عمار بن محمد ابن أخت سفيان الثوري، عن ليث بن أبي سليم. وفي (٥/١٧٧) قال: حدثنا ابن نمير قال: حدثنا موسى -يعني ابن المسيب الثقفي-. وابن ماجة (٤٢٥٧) قال: حدثنا عبد الله بن سعيد. قال: حدثنا عبدة بن سليمان، عن موسى بن المسيب الثقفي. والترمذي (٢٤٩٥) قال: حدثنا هناد، قال: حدثنا أبو الأحوص. عن ليث.\nكلاهما - ليث بن أبي سليم، وموسى بن المسيب - عن شهر بن حوشب، عن عبد الرحمن بن غنم، فذكره.\n* أخرجه أحمد (٥/١٥٤) قال: حدثنا هاشم بن القاسم. قال: حدثنا عبد الحميد. قال: حدثنا شهر. قال: حدثني ابن غنم. أن أبا ذر حدثه، عن رسول الله -ﷺ- قال: «إن الله ﷿ يقول: ياعبدي، ماعبدتني ورجوتني فإني غافر لك على ما كان فيك. وياعبدي إن لقيتني بقراب الأرض خطيئة مالم تشرك بي لقيتك بقرابها مغفرة» .\nوقال أبو ذر: إن الله عزوجل يقول: «ياعبادي، كلكم مذنب إلا من أنا عافيته»، فذكر نحوه. إلا أنه قال: «... ذلك بأني جواد واجد ماجد إنما عطائي كلام» .\nوعن أبي أسماء الرحبي، عن أبي ذر «عن النبي - ﷺ -، فيما يَروي عن ربه ﷿: إني حرمت على نفسي الظلم» .\nأخرجه أحمد (٥/١٦٠) قال: حدثنا عبد الرحمن وعبد الصمد. ومسلم (٨/١٧) قال: حدثنا إسحاق بن إبراهيم ومحمد بن المثنى، كلاهما عن عبد الصمد بن عبد الوارث.\nكلاهما - عبد الرحمن بن مهدي، وعبد الصمد بن عبد الوارث- قالا: حدثنا همام. قال: حدثنا قتادة، عن أبي قلابة، عن أبي أسماء، فذكره.","vol":"11","page":3},{"text":"٨٤٦٧ - (ت) أُبي بن كعب - ﵁ - قال: «كان رسولُ الله - ﷺ- إذا ذهب ثلثا الليل قام، فقال: أيُّها الناس، اذكروا الله، اذكروا الله، جاءت الراجِفةُ تَتْبَعُها الرادِفَةُ، جاء الموت بما فيه [جاء الموت بما فيه] قال: ⦗٦⦘ قلتُ: يا رسولَ الله، إني أُكِثرُ الصلاة عليكَ، فكم أجعلُ لكَ من صلاتي؟ قال: ما شئتَ، قلتُ: الربعَ؟ قال: ما شئتَ، وإن زدتَ فهو خير لك، قلتُ: النصفَ؟ قال: ما شئتَ، وإن زدتَ فهو خير لك، قلت: الثلثين؟ قال: ما شئتَ وإن زدتَ فهو خير لك، قلتُ: أَجْعَلُ لك صلاتي كُلَّها؟ قال: إذن تُكفَى هَمَّك، ويُغْفَرُ لك ذَنبُكَ» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الراجفة): النفخة الأولى التي تموت لها الخلائق.\n(والرادفة): النفخة الثانية التي يحيَون بها يوم القيامة.\n_________\n(١) رقم (٢٤٥٩) في صفة القيامة، باب رقم (٢٤)، وإسناده حسن، وقال الترمذي: هذا حديث حسن، وفي بعض النسخ: حسن صحيح، وصححه الحاكم ٣ / ٤٢١ ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن: أخرجه أحمد (٥/١٣٦) قال: حدثنا وكيع. وعبد بن حميد (١٧٠) قال: حدثنا قبيصة بن عقبة. والترمذي (٢٤٥٧) قال: حدثنا هناد، قال: حدثنا قبيصة.\nكلاهما - وكيع، وقبيصة -عن سفيان، عن عبد الله بن محمد بن عقيل، عن الطفيل، فذكره.","vol":"11","page":5},{"text":"٨٤٦٨ - (م) خالد بن عمير العدوي - ﵀- قال: «خَطَبَنَا عُتْبَةُ بنُ غَزْوانَ وكان أميرًا على البَصْرَةِ، فَحَمِدَ الله وأثنى عليه، ثم قال: أمَّا بعدُ، فإنَّ الدنيا قد آذَنَتْ بِصُرْم، وَوَلَّتْ حَذّاءَ، ولم يَبقَ منها إلا صُبابةٌ كصبابةِ الإناءِ، يتصابُّها صاحبُها، وإنَّكم منتقلون منها إلى دارٍ لا زوالَ لها، فانتقِلُوا بِخَيْر ما بِحَضْرَتِكُم، فإنه قد ذُكِر لنا: أن الحجَر يُلقى من شَفِيْر جهنم، فيهوي فيها سبعين عامًا، قبل أن ينتهيَ إلى قَعْرها، وقال: لا يُدْرِكُ لها قعرًا، والله لَتُملأنَّ، أفعجبتمُ؟ ولقد ذُكِر لنا أنَّ ما بين ⦗٧⦘ مِصْراعين من مصاريع الجنة: مَسِيرةُ أربعين عامًا، وليأتَينَّ عليه يوم وهو كظيظٌ من الزِّحام، ولقد رأيتُني سابعَ سبعة مع رسولِ الله - ﷺ-، ما لنا طعام إلا وَرَقُ الشجر، حتى قَرِحَتْ أشْدَاقُنَا، والتقطتُ بُرْدة، فشققتُها بيني وبين سعد بن مالك، فاتَّزَرْتُ بنصفها، واتَّزرَ سَعد بنصفها، فما أصبح اليومَ منا أحدٌ إلا أصْبَحَ أميرًا على مِصْرٍ من الأَمصار، فإني أعوذ بالله أن أكونَ في نفسي عظيمًا، وأنا عند الله صغير، وإنَّه لم تكن نُبُوَّةٌ قَطُّ إلا تَناسَخَت حتى تكونَ عاقِبَتُها مُلْكًا، وسَتَخْبُرون وتُجرِّبون الأمراءَ بعدَنا» . أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آذنت بِصُرم) الصرم: القطع، و«آذنت» أعلمت.\n(حَذَّاءَ): منقطعةً، ومنفصلة.\n(صُبَابة) الصُبابة: الماء القليل يبقى في الإناء ونحوه.\n(شفير) شفير الوادي والجبل: حافَّته وجانبُه.\n(كظيظ) موضع كظيظ: ضيق من كثرة الزحام.\n_________\n(١) رقم (٢٩٦٧) في الزهد في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/١٧٤و ٥/٦١) قال: حدثنا وكيع، قال: حدثنا قرة بن خالد. وفي (٤/١٧٤) قال: حدثنا بهز بن أسد. قال: حدثنا سليمان بن المغيرة. وفي (٥/٦١) قال: حدثنا إسماعيل، قال: حدثنا أيوب. ومسلم (٨/٢١٥) قال: حدثنا شيبان بن فروخ، قال: حدثنا سليمان بن المغيرة. وفي (٨/٢١٦) قال: حدثني إسحاق بن عمر بن سليط، قال: حدثنا سليمان بن المغيرة. (ح) وحدثنا أبو كريب محمد بن العلاء قال: حدثنا وكيع، عن قرة بن خالد. والنسائي في الكبرى تحفة الأشراف (٩٧٥٧) عن سويد بن نصر، عن عبد الله بن المبارك، عن سليمان بن المغيرة.\nثلاثتهم - قرة، وسليمان، وأيوب - عن حميد بن هلال العدوي.\n٢-وأخرجه ابن ماجة (٤١٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن أبي نعامة.\nكلاهما - حميد بن هلال، وأبو نعامة - عن خالد بن عمير، فذكره.\n* في رواية أحمد (٥/٦١) قال: حدثنا وكيع. قال: حدثنا قرة، عن حميد بن هلال العدوي، عن رجل منهم يقال له خالد بن عمير. فقال أبو نعامة: سمعته من خالد بن عمير.\n* قال أبو عبد الرحمن عبد الله بن أحمد: سمعت أبي يقول: ماحدث بهذا الحديث غير وكيع، يعني أنه غريب.\n* قال أحمد بن حنبل: أبو نعامة هذا عمرو بن عيسى، وأبو نعامة السعدي آخر أقدم من هذا، وهذا أكبر من ذاك.\n* في رواية أيوب: «عن رجل»، قال أيوب: أراه خالد بن عمير.\n* أخرجه الترمذي: في الشمائل (٣٧٤) قال: حدثنا محمد بن بشار قال: حدثنا صفوان بن عيسى، قال: حدثنا عمرو بن عيسى أبو نعامة العدوي، قال: سمعت خالد بن عمير، وشويسا أبا الرقاد، قالا: «بعث عمر بن الخطاب عتبة بن غزوان، وقال: انطلق أنت ومن معك حتى إذا كنت في أقصى أرض العرب، وأدنى بلاد أرض العجم، فأقبلوا حتى إذا كانوا بالمربد، وجدوا هذا الكذان، فقالوا: ماهذه؟ قالوا: هذه البصرة، فساروا حتى إذا بلغوا حيال الجسر الصغير فقالوا: ها هنا أمرتم فنزلوا..» فذكروا الحديث بطوله، فقال عتبة بن غزوان: «لقد رأيتني وإني لسابع سبعة مع رسول الله -ﷺ-» ... الحديث.\n* الروايات مطولة ومختصرة، واللفظ لمسلم.","vol":"11","page":6},{"text":"٨٤٦٩ - (خ م) عقبة بن عامر - ﵁ - «أنَّ النبيَّ - ﷺ- خرج يومًا، فصلَّى على أهلِ أُحُد صلاتَه على الميت، ثم انصرف إلى المنبر، ⦗٨⦘ فقال: إني فَرَطٌ لكم، وأنا شهيدٌ عليكم، وإني والله لأْنظُرُ إلى حوضي الآن، وإني أُعطيتُ مفاتيحَ خزائن الأرض- أو مفاتيح الأرض - وإني والله، ما أخاف عليكم أن تُشْرِكوا بعدي، ولكن أخاف عليكم الدنيا أن تَنافَسُوا فيها» .\nوفي رواية قال: «صَلَّى رسولُ الله - ﷺ- على قَتْلى أُحُد بعد ثمان سنين، كالمُوَدِّع للأحْيَاءِ والأموات، ثم طَلَعَ على المنبر، فقال: إني بين أيديكم فَرَطٌ وأنا شَهيدٌ عليكم، وإنَّ مَوعِدَكُم الحوضُ، وإني لأنظر إليه من مَقامي هذا، وإني لَستُ أخشى عليكم أن تُشرِكوا، ولكنْ أخشى عليكم الدنيا أن تَنَافَسُوها. قال: فكانت آخرَ نَظْرَةٍ نَظَرتُها إلى رسولِ الله - ﷺ-» .\nوفي أخرى «إني فَرَطُكم على الحوض، وإنَّ عَرْضَهُ كما بين أيْلَةَ إلى الجُحْفة - وفيها - ولكني أخشى عليكم الدنيا أن تَنافَسوا فيها، وتَقْتَتِلوا فَتهْلِكوا، كما هَلكَ مَنْ كان قبلكم» .\nقال عقبة: «فكانت آخرَ ما رأيتُ رسولَ الله - ﷺ- على المنبر» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَرَط) الفرط: المتقدِّم على القوم في السير، السابق إلى الماء، والمراد: ⦗٩⦘ إني لكم سابق متقدِّم بين أيديكم، فإذا قدمتم عليَّ ترَوْني وتجدوني لكم منتظرًا.\n(تنافسوا) المنافسة: المغالبة على تحصيل الشيء والانفراد به.\n_________\n(١) رواه البخاري ١١ / ٤١٤ في الرقاق، باب في الحوض، وباب ما يحذر من زهرة الدنيا والتنافس فيها، وفي الجنائز، باب الصلاة على الشهيد، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي المغازي، باب غزوة أحد، وباب أحد يحبنا ونحبه، ومسلم رقم (٢٢٩٦) في الفضائل، باب إثبات حوض نبينا ﷺ وصفاته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/١٤٩) قال: حدثنا حجاج بن محمد. وفي (٤/١٥٣) قال: حدثنا هاشم. والبخاري (٢/١١٤) قال: حدثنا عبد الله بن يوسف. وفي (٤/٢٤٠) قال: حدثنا سعيد بن شرحبيل. وفي (٥/١٣٢ و٨/١٥١) قال: حدثني عمرو بن خالد. وفي (٨/١١٢) ومسلم (٧/٦٧) وأبو داود (٣٢٢٣) . والنسائي (٤/٦١) .\nأربعتهم - البخاري، ومسلم، وأبو داود، والنسائي- عن قتيبة بن سعيد.\nستتهم - حجاج بن محمد، وهاشم، وعبد الله بن يوسف، وسعيد بن شرحبيل، وعمرو بن خالد، وقتيبة بن سعيد - عن الليث بن سعد.\n٢- وأخرجه أحمد (٤/١٥٤) قال: حدثنا يحيى بن آدم. والبخاري (٥/١٢٠) قال: حدثنا محمد بن عبد الرحيم. قال: أخبرنا زكريا بن عدي. وأبو داود (٣٢٢٤) قال: حدثنا الحسن بن علي، قال: حدثنا يحيى بن آدم.\nكلاهما - يحيى، وزكريا، عن عبد الله بن المبارك، عن حيوة بن شريح.\n٣- وأخرجه مسلم (٧/٦٧) قال: حدثنا محمد بن المثنى، قال: حدثنا وهب - يعني ابن جرير - قال: حدثنا أبي، قال: سمعت يحيى بن أيوب.\nثلاثتهم - ليث، وحيوة، ويحيى بن أيوب - عن يزيد بن أبي حبيب، عن أبي الخير، فذكره.","vol":"11","page":7},{"text":"٨٤٧٠ - (ت) أبو كبشة الأنماري - ﵁ - أنه سمعَ رسولَ الله - ﷺ- يقول: «ثلاث أُقْسِمُ عليهن، وأُحَدِّثُكم حديثًا، فاحفظوه: ما نقص مالُ [عبدٍ] من صدقة، ولا ظُلِمَ عَبْدٌ مَظْلمَة فصبر عليها، إلا زاده الله بها عِزًا، ولا فتح عبدٌ بابَ مسألة، إلا فتح الله عليه بها باب فقر» - أو كلمة نحوها -.\nزاد في رواية: «وما تواضع عبدٌ لله إلا رفعه الله (١)، وأُحَدِّثكم حديثًا فاحفظوه، إنما هذه الدنيا لأربعة نَفَر: عبدٌ رزقه الله مالًا وعلمًا، فهو يتَّقي في ماله ربَّهُ، ويَصِلُ به رَحِمَهُ، ويعلم أنَّ لله فيه حقًا، فهذا بأفضل المنازلِ، وعبدٍ رزقه الله علمًا ولم يرزقْه مالًا، فهو صادقُ النية لله، يقول: لو أنَّ لي مالًا لَعَمِلْتُ بعمل فلان، فأجره بنيته - وفي رواية: فهو بنيته - فأجرهما سواء، وعبدٍ رزقه الله مالًا ولم يرزقه علمًا، فهو يَخبِط في ماله بغير علم، لا يتَّقي فيه ربَّه، ولا يصل به رحمه، ولا يعلم لله فيه حقًا، فهذا بأخبث المنازل، وعبدٍ لم يرزقْهُ الله مالًا ولا علمًا، فهو يقول: لو أنَّ لي مالًا لعملت فيه بعمل فلان، فهو بنيته، وَوِزرُهما سواء» . ⦗١٠⦘ أخرجه الترمذي (٢)، إلا زيادة «التواضع والرفعة» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يخبط) الخبط: فعل الشيء على غير نظام، وكذلك في القول.\n_________\n(١) هذه الرواية جزء من حديث رواه مسلم في صحيحه رقم (٢٥٨٨) في البر والصلة والأدب، من حديث أبي هريرة، ولفظه بتمامه: \" ما نقصت صدقة من مال، وما زاد عبدًا بعفوه إلا عزًا، وما تواضع أحد لله إلا رفعه الله \".\n(٢) رواه الترمذي رقم (٢٣٢٦) في الزهد، باب ما جاء مثل الدنيا مثل أربعة نفر، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٣٠ و٢٣١، وابن ماجة رقم (٤٢٢٨) في الزهد، باب النية، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n(٣) وهي عند مسلم كما تقدم عند ذكر الرواية في أول الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٤/٢٣١) قال: حدثنا عبد الله بن محمد بن نمير. والترمذي (٢٣٢٥) قال: حدثنا محمد بن إسماعيل. قال: حدثنا أبو نعيم.\nكلاهما - عبد الله بن محمد بن نمير، وأبو نعيم - قالا: حدثنا عبادة بن مسلم. قال: حدثنا يونس بن خباب، عن سعيد الطائي أبي البختري، فذكره.","vol":"11","page":9},{"text":"٨٤٧١ - (ت) أسماء بنت عميس - ﵂- قالت: سمعت رسولَ الله - ﷺ- يقول: «بئس العبدُ عَبْدٌ تَخَيَّل واختال، ونَسِيَ الكبيرَ المتعال، بئس العبدُ عبدٌ تَجَبَّرَ واعتدى، ونَسِيَ الجبَّار الأعلى، بئس العبدُ عبدٌ سها ولها، ونَسيَ المقابر والبِلَى، بئس العبدُ عبدٌ عَتَا وطَغَى، ونسيَ المبتدأ والمنتهى، بئس العبدُ عبدٌ يَخْتِل الدِّين بالشهوات (١) بئس العبدُ عبدٌ طَمَعٌ يقوده، بئس العبدُ عبدٌ هوى يُضلُّه، بِئس العبد عبدٌ رَغَبٌ يُذِلُّه» أخرجه الترمذي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السهو): الغفلة واللهو واللعب.\n(العتُوُّ): التجبرُّ والتكبرُّ والطغيان ومجاوزة الحدِّ. ⦗١١⦘\n(تخيَّل واختال) هو تفعَّل وافتعل، من الخُيَلاء، وهو العجب والتكبُّر في الأفعال.\n(الخَتل): الخداع والمكر، يريد: أنه يمكر ويخدع الناسَ بالدِّين ليُحَصِّل الدنيا.\n_________\n(١) في نسخ الترمذي المطبوعة: بالشبهات.\n(٢) رقم (٢٤٥٠) في صفة القيامة، باب رقم (١٨)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، لا نعرفه إلا من هذا الوجه، وليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٤٨) قال: ثنا محمد بن يحيى الأزدي البصري، قال: حدثنا عبد الصمد بن عبد الوارث. قال: حدثنا هاشم - وهو ابن سعيد الكوفي. قال: حدثني زيد الخثعمي، فذكره.\n(*) قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وليس إسناده بالقوي.","vol":"11","page":10},{"text":"٨٤٧٢ - (ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ كانَتِ الآخرةُ هَمَّهُ، جعل الله غِناه في قلبه، وجمع عليه شَمْلَهُ، وأتَتْهُ الدنيا وهي رَاغِمَة، وَمَنْ كانت الدنيا هَمَّه، جعل الله فَقْرَه بين عينيه، وفَرَّق عليه شَمْلَهُ، ولم يأتهِ من الدنيا إلا ما قُدِّر له» .\nزاد في رواية «فلا يُمسي إلا فقيرًا، ولا يُصْبِحُ إلا فقيرًا، وما أقْبَلَ عبدٌ إلى الله بِقَلْبِهِ، إلا جعَلَ الله قُلُوبَ المؤمنين تنقاد إليه بالوُدِّ والرحمة، وكان الله بكل خير إليه أسْرَع» أخرجه الترمذي (١) .\n_________\n(١) الرواية الأولى رواها الترمذي رقم (٢٤٦٧) في صفة القيامة، باب رقم (٣١)، وإسناده ضعيف، والرواية الثانية ليست عند الترمذي، وقد ذكرها الهيثمي في \" مجمع الزوائد \" ١٠ / ٢٤٧ إلى قوله: ولا يصبح إلا فقيرًا، ونسبها للبزار وقال: وفيه إسماعيل بن مسلم المكي، وهو ضعيف، نقول: وقد روى هذا الشطر أيضًا الدارمي ١ / ٩٦ من قول الحسن البصري، والشطر الأخير من الحديث إلى قوله: أسرع، ذكره أيضًا الهيثمي في \" مجمع الزوائد \" ١٠ / ٢٤٧، ونسبة للطبراني في \" الكبير \" و\" الأوسط \" من حديث أبي الدرداء، وقال الهيثمي: وفيه محمد بن حسان المصلوب، وهو كذاب، وانظر \" الترغيب والترهيب \" للمنذري ٤ / ٨٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٦٥) قال: ثنا هناد، قال: ثنا وكيع، عن الربيع بن صبيح، عن يزيد بن أبان، وهو الرقاشي.","vol":"11","page":11},{"text":"٨٤٧٣ - (ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «يقولُ الله ﵎: ابنَ آدم، تَفَرَّغْ لِعبَادَتي أمْلأُ صَدرَكَ غِنى، ⦗١٢⦘ وأَسُدَّ فَقْرَك، وإلا تفعلْ ملأتُ يديك شُغْلًا، ولم أَسُدَّ فقرك» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٦٨) في صفة القيامة، باب رقم (٣١)، ورواه أيضًا أحمد في \" المسند \" ٣ / ٣٥٨، وابن ماجة رقم (٤١٠٧) في الزهد، باب الهم بالدنيا، وهو حديث حسن، وقال الترمذي: هذا حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٥٨) قال: حدثنا محمد بن عبد الله. وابن ماجة (٤١٠٧) قال: حدثنا نصر بن علي الجهضمي. قال: حدثنا عبد الله بن داود. والترمذي (٢٤٦٦) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى بن يونس.\nثلاثتهم - محمد بن عبد الله، وعبد الله بن داود، وعيسى بن يونس - عن عمران بن زائدة بن نشيط، عن أبيه، عن أبي خالد الوالبي، فذكره.\n(*) في رواية عبد الله بن داود: «عن أبي خالد الوالبي، عن أبي هريرة. قال: ولا أعلمه إلا قد رفعه» .","vol":"11","page":11},{"text":"٨٤٧٤ - (ت) أبو هريرة - ﵁ - قال: قلنا: يا رسولَ الله ما لَنَا إذا كُنَّا عِندك رَقَّتْ قلوبُنا، وزَهِدنا في الدنيا، وكانت الآخرةُ كأنَّها رَأْيُ عَيْن؟ فإذا خرجنا من عندك فأنِسْنا في أهالينا، وشَمَمْنا أولادنا: أنكرنا أنفسنا؟ قال: «لو أنَّكم إذا خرجتم تكونون على حالكم عندي: لزارتكم الملائكةُ في بُيوتكم، ولصافحتكم في طُرُقكم، ولو لم تُذنِبوا لَذَهَبَ بكم ولجاء الله بخَلْق جديد يذنبون، فيغفر لهم، قال: قلتُ: يا رسولُ الله، مِمَّ خُلق الخلق؟ قال: من الماءِ، قلتُ: الجنةُ ما بناؤها؟ قال: لَبِنَة من فِضَّة، ولَبِنَة من ذهب، ومِلاطُها المسك الأذَفرُ وحَصْباؤها اللؤلؤُ والياقوتُ، وتربتُها الزعفرانُ، مَنْ يَدخلها يَنْعَم، ولا يبأس، ويخَلُد ولا يموت، لا تَبْلَى ثيابُهم، ولا يَفْنى شبابُهم، ثم قال: ثلاثة لا تُردُّ دعوتهم: الإمامُ العادلُ، والصائمُ حين يفطرُ، ودعوة المظلوم يرفعها فوقَ الغمام، وتُفتَح لها أبواب السماء، ويقول الرب ﵎: وعِزَّتي ⦗١٣⦘ لأنْصُرَنَّك ولو بعد حين» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الملاط): الطين الذي يجعل بين ساقي البناء، ويُمْلَط به الحائط، أي: يُصلَح.\n_________\n(١) رقم (٢٥٢٨) في صفة الجنة، باب ما جاء في صفة الجنة ونعيمها، ورواه أيضًا أحمد في \" المسند \" ٢ / ٣٠٥ و٤٤٥، وابن ماجة رقم (١٧٥٢) في الصيام، باب في الصائم لا ترد دعوته، وابن حبان رقم (٨٩٤) \" موارد \"، وإسناده ضعيف، وقال الترمذي: هذا حديث ليس إسناده بذاك القوي، وليس هو عندي بمتصل، وقد روي هذا الحديث بإسناد آخر عن أبي هريرة. أقول: ولفقراته شواهد، فهو حسن بشواهده، وقد تقدم الحديث برقم (٨٠٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٢٦) قال: حدثنا أبو كريب. قال: حدثنا محمد بن فضيل، عن حمزة الزيات، عن زياد الطائي، فذكره.\n(*) قال الترمذي: هذا حديث ليس إسناده بذاك القوي، وليس هو عندي بمتصل، وقد روي هذا الحديث بإسناد آخر عن أبي مُدَلِّه، عن أبي هريرة، عن النبي -ﷺ-.\nقلت: أخرجه الحميدي (١١٥٠) قال: حدثنا سفيان. وأحمد (٢/٣٠٤) قال: حدثنا أبو كامل وأبو النضر. قالا: حدثنا زهير. وفي (٢/٣٠٥) قال: حدثنا حسن بن موسى. قال: حدثنا زهير. وفي (٢/٤٤٣ و٤٤٥ و٤٧٧) قال: حدثنا وكيع. قال: حدثنا سعدان الجهني. وعبد بن حميد (١٤٢٠) قال: حدثنا سليمان بن داود، عن زهير بن معاوية. والدارمي (٢٨٢٤) قال: أخبرنا أبو عاصم، عن سعدان الجهني. وابن ماجة (١٧٥٢) قال: حدثنا علي بن محمد. قال: حدثنا وكيع، عن سعدان الجهني. والترمذي (٣٥٩٨) قال: حدثنا أبو كريب. قال: حدثنا عبد الله بن نمير، عن سعدان القبي. وابن خزيمة (١٩٠١) قال: حدثنا يعقوب بن إبراهيم الدورقي. قال: حدثنا عبد الرحمن بن محمد المحاربي. قال: أخبرنا عمرو بن قيس الملائي.\nأربعتهم - سفيان، وزهير بن معاوية، وسعدان الجهني القبي، وعمرو بن قيس - عن سعد بن عبيد أبي مجاهد الطائي، قال: حدثني أبو المدله، مولى أم المؤمنين، فذكره.\n(*) رواية سعدان الجهني عند أحمد (٢/٤٤٣) مختصرة على: «الإمام العادل لا ترد دعوته» وروايته عند أحمد (٢/٤٧٧) مختصرة على: «الصائم لا ترد دعوته» .","vol":"11","page":12},{"text":"٨٤٧٥ - (ت) شداد بن أوس - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «الكَيِّس مَنْ دانَ نفسَه، وعَمِلَ لما بعد الموت، والعاجِزُ مَنْ أتْبَعَ نَفَسَهُ هَواهَا وتمنَّى على الله» أخرجه الترمذي.\nوقال: قوله: «دان نفسه» يعني: حاسَبَها في الدنيا قبل أن يُحاسَب يوم القيامة (١) .\n_________\n(١) رواه الترمذي رقم (٢٤٦١) في صفة القيامة، باب رقم (٢٦)، ورواه أيضًا أحمد، وابن ماجة والحاكم، وفي سنده أبو بكر بن أبي مريم الغساني، وهو ضعيف، ومدار الحديث عليه، ومع ذلك فقد قال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٢٤) قال: ثنا علي بن إسحاق، قال: أخبرنا عبد الله - يعني ابن المبارك -. وابن ماجة (٤٢٦٠) قال: حدثنا هشام بن عبد الملك الحمصي، قال: حدثنا بقية بن الوليد. والترمذي (٢٤٥٩) قال: حدثنا سفيان بن وكيع، قال: حدثنا عيسى بن يونس (ح) وحدثنا عبد الله بن عبد الرحمن، قال: أخبرنا عمرو بن عون، قال: أخبرنا ابن المبارك.\nثلاثتهم - ابن المبارك، وبقية، وعيسى بن يونس - عن أبي بكر بن أبي مريم، عن ضمرة بن حبيب، فذكره.","vol":"11","page":13},{"text":"٨٤٧٦ - (ت س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «بادِرُوا بالأعمال سبعًا: هل تُنْظَرون إلا فَقْرًا مُنْسيًا، أو غِنى مُطغيًا، ⦗١٤⦘ أو مَرَضًا مُفسِدًا، أو هَرَمًا مُفنِدًا، أو موتًا مُجْهِزًا، والدجالَ؟ والدَّجَّالُ شَرُّ غائبٍ يُنَتظَرُ، والساعةَ؟ والساعةُ أدْهَى وأمرُّ، ثم قال: ألا وأكثروا من ذكر هادم اللذات» هكذا ذكره رزين.\nوالذي أخرجه الترمذي مثله إلى قوله: «أدهى وأمرُّ» وقال فيه: «هل تنظرون إلا إلى فقر» (١) .\nوأخرج ذكر هادم اللذات، حديثًا مفردًا، وكذلك أخرج النسائي ذكر هادم اللذات مفردًا (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مجهَزًا) موت مجهز: أي: سريع عجل.\n_________\n(١) رواه الترمذي رقم (٢٣٠٧) في الزهد، باب ما جاء في المبادرة بالعمل، وفي سنده محرز بن هارون وهو متروك، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب، لا نعرفه من حديث الأعرج عن أبي هريرة إلا من حديث محرز بن هارون.\n(٢) رواه الترمذي رقم (٢٣٠٨) في الزهد، باب ما جاء في ذكر الموت، والنسائي ٤ / ٤ في الجنائز باب كثرة ذكر الموت، وهو حديث صحيح لشواهده الكثيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٠٦) قال: حدثنا أبو مصعب، عن محرز بن هارون، عن عبد الرحمن الأعرج، فذكره.\n(*) قال الترمذي: هذا حديث حسن غريب، لا نعرفه من حديث الأعرج، عن أبي هريرة، إلا من حديث محرز بن هارون. وقد روى بشر بن عمر وغيره عن محرز بن هارون هذا. وقد روى معمر هذا الحديث عمن سمع سعيد المقبري، عن أبي هريرة، عن النبي -ﷺ- نحوه. وقال: تنتظرون.","vol":"11","page":13},{"text":"٨٤٧٧ - (ط) عبد الله بن مسعود - ﵁ - قال لإنسانٍ: «إنك في زمانٍ كثيرٌ فقهاؤه، قليلٌ قُرَّاءه، تُحفَظ فيه حدودُ القرآن، وتُضَيَّعُ حُرُوفُهُ، قليلٌ مَنْ يَسأل، كثيرٌ من يُعطِي، يُطيلون فيه الصلاة، ويُقْصرون فيه الخطبةَ، يُبَدُّون أعمالهم قبل أهوائهم، وسيأتي على الناس زمان، قليل فقهاؤه، ⦗١٥⦘ كثيرٌ قرّاؤه، تحفَظ فيه حروف القرآن، وتضيّع حدودُه، كثيرٌ مَنْ يسأل، قليل من يُعطي، يُطيلون فيه الخُطْبَةَ، ويُقْصِرون الصلاة، ويُبَدَّون فيه أهواءهم قبل أعمالهم» أخرجه الموطأ (١) .\n_________\n(١) رواه الموطأ ١ / ١٧٣ في قصر الصلاة، باب جامع الصلاة، وإسناده منقطع، ورواه عبد الرزاق في مصنفه عن ابن مسعود بلفظ: كيف بكم إذا لبستكم فتنة يربو فيها الصغير، ويهرم فيها الكبير، وتتخذ سنة، فإن غيرت يومًا قيل: هذا منكر، قيل: ومتى ذلك؟ قال: إذا قلت أمناؤكم، وكثرت أمراؤكم، وقلت فقهاؤكم، وكثرت قراؤكم، وتفقه لغير الدين، والتمست الدنيا بعمل الآخرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (٤١٩) قال: عن يحيى بن سعيد أن عبد الله بن مسعود.","vol":"11","page":14},{"text":"٨٤٧٨ - () علي بن أبي طالب - ﵁ - قال: «ألا لا خير في قراءة ليس فيها تدبُّر، ولا في عبادة ليس فيها فِقْه، الفقيهُ كلُّ الفقيه: من لم يُقَنِّط النَّاسَ مِنْ رحمة الله، ولم يُؤمِنهُمْ [من] مَكْرِ الله، ولم يَدَعِ القرآن رغبةً عنه إلى ما سواه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه الدرامي موقوفًا ١ / ٨٩ في المقدمة، باب من قال: العلم الخشية وتقوى الله، وإسناده ضعيف، ورواه الدارمي عن الحسن البصري بلفظ: إنما الفقيه: الزاهد في الدنيا، الراغب في الآخرة، البصير بأمر دينه، المداوم على عبادة ربه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين، وقد أخرجه الدارمي (١/٨٩) بإسناد ضعيف.","vol":"11","page":15},{"text":"٨٤٧٩ - () شقيق بن عبد الله قال: كان ابن مسعود ينادي: «السرائر السرائرَ التي يَخْفَينَ على الناس، وهنَّ عند الله بَوَادٍ، فإن الخير لا يَبلى، والشرَ لا يُنْسَى، والدَّيان لا يموت» أخرجه ... (١) .\n_________\n(١) كذا في الأصول بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الأثر من زيادات رزين، وقد وقفت عليه من قول الربيع بن خثيم، أخرجه البيهقي في «الشعب» (٥/٤٥٩) .","vol":"11","page":15},{"text":"٨٤٨٠ - () حذيفة بن اليمان - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول في خطبته: «الخمرُ جِماعُ الإثم، والنِّساءُ حبائلُ الشيطان، وحُبُّ الدُّنيا رأسُ كلِّ خطيئة» (١) .\nقال: وسمعته يقول: «أخِّروا النساء حيث أخَّرَهُنَّ الله» أخرجه ... (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جماع الإثم) جماع الأمر والشيء، أي: مجمعه ومَظِنَّته. ⦗١٧⦘\n(الحبائل): الأشراك التي للصائد.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وكذلك ذكره المنذري في \" الترغيب والترهيب \" ٣ / ١٨٤ من حديث حذيفة وقال: ذكره رزين ولم أره في شيء من أصوله. أقول: أما الفقرة الأولى منه \" الخمر جماع الإثم \" فقد رواها الدارمي من حديث عقبة بن عامر، والطبراني في \" الأوسط \" من حديث عبد الله بن عمرو بلفظ \" الخمر أم الخبائث \"، وثبت عند أحمد من حديث معاذ بلفظ: \" ولا تشربن خمرًا فإنه رأس كل فاحشة \"، وعند ابن ماجة من حديث أبي الدرداء بلفظ: \" ولا تشرب الخمر فإنها مفتاح كل شر \" قال السخاوي في \" المقاصد \": وشواهد هذا المعنى كثيرة. وأما الفقرة الثانية \" والنساء حبائل الشيطان \"، فقد رواه أبو نعيم في \" الحلية \" عن ابن مسعود، والديلمي عن عبد الله بن عامر وعقبة بن عامر، والتيمي في ترغيبه، والخرائطي في \" اعتلال القلوب \" عن زيد بن خالد الجهني، كلهم مرفوعًا به، ورواه أيضًا القضاعي في \" الشهاب \"، قال المناوي في \" فيض القدير \": قال شارحه العامري: صحيح، وأما الفقرة الثالثة \" حب الدنيا رأس كل خطيئة \" فلم يثبت في المرفوع، بل هو من كلام الحسن البصري ﵀.\n(٢) كذا في الأصل البياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه عبد الرزاق في مصنفه رقم (٥١١٥) موقوفًا على ابن مسعود بأطول من هذا، وإسناده صحيح، وصحح إسناده الحافظ في \" الفتح \". أقول: ولم يثبت رفعه، والصحيح أنه موقوف على ابن مسعود ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول.\nراجع «الترغيب» (٣/٢٥٧)، المشكاة (٥٢١٢) وقال: رواه رزين، قال العلامة ناصر الدين الألباني: والجملة الأخيرة منه رواها عبد الرزاق، كما في «نصب الراية» عن عبد الله بن مسعود موقوفا عليه، وأفاد أنه لا أصل له مرفوعا.\nقلت: وبنحوه عن عبد الله بن عمرو، راجع «المقاصد الحسنة ٢٠١ و٢٠٢» .","vol":"11","page":16},{"text":"٨٤٨١ - (م) عبد الله بن عمر - ﵄- أنَّ النبيَّ - ﷺ- قال: «يا معشرَ النساءِ تَصَدَّقْنَ، وأكْثِرْنَ الاستغفارَ، فإنِّي رأيتُكُنَّ أكثرَ أهلِ النار، قالت امرأة منهن جَزْلة: ما لنا أكثرَ أهل النار؟ قال: تُكْثِرْنَ اللَّعنَ، وتَكْفُرنَ العشيرَ، ما رأيتُ من ناقِصَات عَقْلٍ ودين أغْلَبَ لِذِي لُبٍّ منكن، قالت: ما نقصانُ العقل والدِّين؟ قال: شهادةُ امرأتين بشهادةِ رجلٍ، وتمكثُ الأيام لا تُصَلِّي» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجزلة) التامة، ويجوز أن تكون ذات كلام جَزْل، أي: قويٍّ شديد.\n(العشير): المعاشر، والمراد به: الزوج، وكفرهنَّ إياه: جحدهنَّ إحسانَه إليهنَّ.\n_________\n(١) رقم (٧٩) في الإيمان، باب بيان نقصان الإيمان بنقصان الطاعات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"11","page":17},{"text":"٨٤٨٢ - (م ت) أبو هريرة - ﵁ - مثله، وفي آخره «قالت: يا رسولَ الله، وما نقصانُ العقل والدِّين؟ قال: أمَّا نقصانُ العقل، فشهادة امرأتين تَعْدِل شهادةَ رَجُل، فهذا نقصان العقل، وتمكثُ الليالي ما تُصلِّي، وتُفْطِر في رمضان، فهذا نقصانُ الدِّين» أخرجه مسلم. ⦗١٨⦘ وفي رواية الترمذي «أنَّ رسولَ الله - ﷺ- خَطَبَ النَّاسَ فَوَعَظَهم، ثم قال: يا معشر النساء ...» وذكر الحديث (١) .\n_________\n(١) رواه مسلم رقم (٨٠) في الإيمان، باب بيان نقصان الإيمان بنقص الطاعات، والترمذي رقم (٢٦١٦) في الإيمان، باب ما جاء في استكمال الإيمان وزيادته ونقصانه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٣) قال: حدثنا سليمان. ومسلم (١/٦١) قال: حدثنا يحيى بن أيوب، وقتيبة وابن حجر. والنسائي في الكبرى «الورقة ١٢٥» قال: أخبرنا علي بن حجر. وابن خزيمة (٢٤٦١) قال: حدثنا علي بن حجر السعدي.\nأربعتهم - سليمان بن داود، ويحيى بن أيوب، وقتيبة، وابن حجر - عن إسماعيل بن جعفر، عن عمرو بن أبي عمرو، عن أبي سعيد المقبري، فذكره.","vol":"11","page":17},{"text":"٨٤٨٣ - (ط) مالك بن أنس - ﵀- بلغه أن عيسى بنَ مريم كان يقول: «لا تُكْثِرُوا الكلام بغيرِ ذِكْرِ الله، فَتَقْسوَ قلوبُكم، فإن القَلْبَ القاسيَ بعيدٌ من الله، ولكن لا تعلمون، ولا تنظروا في ذُنُوب الناس كأنَّكم أربابٌ، وانظروا في ذُنُوبكم كأنكم عبيد، فإنما الناسُ مُبْتَلى ومعافى، فارحَمُوا أهلَ البلاءِ، واحْمَدوا الله على العافِيةِ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٨٦ بلاغًا في الكلام، باب ما يكره من الكلام بغير ذكر الله، وإسناده معضل، أقول: وأول الحديث إلى قوله: فإن القلب القاسي بعيد من الله، ثبت مرفوعًا عند الترمذي وغيره من حديث ابن عمر ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع.","vol":"11","page":18},{"text":"٨٤٨٤ - () مالك بن أنس - ﵀- أن لقمان قال لابنه: «يا بُنَيَّ إن الناسَ قد تطاول عليهم ما يُوعَدُون، وهم إلى الآخرةِ سِرَاعًا يذهَبُون، وإنَّك قد استدبرتَ الدنيا منذ كنتَ، واستَقْبَلتَ الآخرةَ، وإن دارًا تَسِيرُ إليها: أقربُ إليك من دار تخرج عنها» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":18},{"text":"٨٤٨٥ - () عروة بن الزبير أن عمر بن الخطاب قال يومًا في خُطْبَتِهِ: «تعلمون أيُّها الناسُ: أنَّ الطَمَعَ فَقْرٌ، وأن اليأسَ غِنى، وأن المرءَ إذا يئس ⦗١٩⦘ من شيء من أمور الدنيا استغنى عنه» ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":18},{"text":"٨٤٨٦ - (خ) أنس بن مالك - ﵁ - «أن رسولَ الله - ﷺ- صلَّى لنا يومًا الصلاةَ، ثم رَقِيَ المنبِرَ، فأشار بيده قِبَلَ قِبْلَةِ المسجدِ، فقال: أُرِيتُ الآن - منذُ صلّيتُ لكم الصلاةَ - الجنةَ والنارَ مُمَثَّلَتَيْنِ في قُبُلِ هذا الجِدَارِ، فلم أرَ كاليومِ في الخير والشر» أخرجه البخاري (١) .\n_________\n(١) ٢ / ١٩٣ في صفة الصلاة، باب رفع البصر إلى الإمام في الصلاة، وفي المساجد، باب عظة الإمام الناس في إتمام الصلاة، وفي الرقاق، باب القصد والمداومة على العمل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧٤٩) قال: حدثنا محمد بن سنان، قال: حدثنا فليح، قال: حدثنا هلال بن علي، عن أنس، فذكره.","vol":"11","page":19},{"text":"٨٤٨٧ - (ت) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ -: «ما رأيت مثل النار نام هاربها، ولا مثل الجنة نام طالبها» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٠٤) في صفة جهنم، باب رقم (١٠)، وإسناده ضعيف، وقد أورده السيوطي في \" الجامع الصغير \" من رواية الطبراني في \" الأوسط \" عن أنس، وقال المناوي: قال الهيثمي: إسناد الطبراني هذا حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٠١) قال: حدثنا سويد. قال: أخبرنا عبد الله، عن يحيى بن عبيد الله، عن أبيه، فذكره.\n(*) قال الترمذي: هذا حديث إنما نعرفه من حديث يحيى بن عبيد الله، ويحيى بن عبيد الله ضعيف عند أكثر أهل الحديث، تكلم فيه شعبة، ويحيى بن عبيد الله هو ابن موهب، وهو مدني.","vol":"11","page":19},{"text":"٨٤٨٨ - (ط) أنس بن مالك - ﵁ - قال: سمعتُ عمرَ بنَ الخطاب - وخرجتُ معه، حتى إذا دخل حائطًا فسمعته يقول وبيني وبينَه جدار، وهو في جوف الحائط - «عمرُ بنُ الخطاب، أميرُ المؤمنين؟ بخٍ بخٍ، والله يا ابنَ الخطاب لَتَتَّقِيَنَّ الله، أو لَيُعَذِّبنَّكَ» أخرجه الموطأ (١) .\n⦗٢٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحائط) البستان، وقيل: هو الذي يكون محوطًا عليه.\n_________\n(١) ٢ / ٩٩٢ في الكلام، باب ما جاء في التقى، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٤/٥٣٠) عن إسحاق بن عبد الله بن أبي طلحة، عن أنس، فذكره.","vol":"11","page":19},{"text":"٨٤٨٩ - (ط) عبد الله بن أبي بكر [بن محمد بن عمرو بن حزم] «أنَّ أبا طلحة الأنصاريَّ كان يصلِّي في حائطه، فطار دبْسِيٌّ، فَطَفِقَ يتردَّدُ يلتمس مَخْرَجًا، فلا يجدُ، فأعجبه ذلك، فَتَبِعَهُ بصره ساعة، ثم رجع إلى صلاته، فإذا هو لا يدري كم صلَّى؟ فقال: لقد أصابني في مالي هذا فِتْنَة، فجاء إلى رسولِ الله - ﷺ-، فذكر له الذي أصابه في صلاته، وقال: يا رسولَ الله، هو صدقةٌ فَضَعهُ حيث شئتَ» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدُبْسِيُّ): طائر صغير، قيل: هو ذكر اليمام.\n_________\n(١) ١ / ٩٨ في الصلاة، باب النظر في الصلاة إلى ما يشغلك عنها، وإسناده منقطع، قال ابن عبد البر: هذا الحديث لا أعلمه يروى من غير هذا الوجه، وهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (١/٢٩١) عن عبد الله بن أبي بكر. فذكره.","vol":"11","page":20},{"text":"٨٤٩٠ - (ط) وعنه [عبد الله بن أبي بكر بن محمد بن عمرو بن حزم] «أن رجلًا من الأنصار كان يصلي في حائط له بالقُفِّ - وَادٍ من أودية المدينة - في زمان الثمرِ، والنخلُ قد ذُلِّلتْ، وهي مُطَوَّقة بثمرِها، فنظر إليها فأعجبته، ثم رجع إلى صلاته، فإذا هو لا يدري كم صلَّى؟ فقال: لقد أصابني في مالي هذا فتنة، فجاء عثمانَ - وهو يومئذ خليفة - فذكر ذلك له، وقال: هو صدقة، ⦗٢١⦘ فاجعله في سُبُلِ الخير، فباعه [عثمانُ] بخمسين ألفًا، فَسُمِّيَ ذلك المالُ: الخمسينَ» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذُلِّلت) قُرِّبت وأدنيت، وقيل: هي التي لا تمتنع على طالبها.\n_________\n(١) ١ / ٩٩ في الصلاة، باب النظر في الصلاة إلى ما يشغلك عنها، وإسناده منقطع أيضًا، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (١/٢٩١) عن عبد الله بن أبي بكر. فذكره.","vol":"11","page":20},{"text":"٨٤٩١ - () فضالة بن عبيد - ﵁ - قال: قال رسولُ الله - ﷺ-: «المجاهِدُ مَن جاهَدَ نفسه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع أخرجه: رزين، وقد رواه الترمذي رقم (١٦٢١) في فضائل الجهاد، باب ما جاء في فضل من مات مرابطًا، وأحمد في \" المسند \" ٦ / ٢٠ و٢٢، وإسناده حسن، وقال الترمذي: وحديث فضالة حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٠) قال: حدثنا إسحاق بن إبراهيم، قال: حدثنا ابن المبارك، عن حيوة بن شريح. وفي (٦/٢٠) قال: حدثنا معاوية بن عمرو، قال: حدثنا رشدين. وفي (٦/٢٢) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله - يعني ابن المبارك - قال: أخبرنا حيوة بن شريح. وأبو داود (٢٥٠٠) قال: حدثنا سعيد بن منصور، قال: حدثنا عبد الله بن وهب. والترمذي (١٦٢١) قال: حدثنا أحمد بن محمد، قال: أخبرنا عبد الله بن المبارك، قال: أخبرنا حيوة بن شريح. والنسائي في الكبرى «تحفة الأشراف» (٨/١١٠٣٨) عن سويد بن نصر، عن عبد الله بن المبارك، عن حيوة بن شريح.\nثلاثتهم - حيوة، ورشدين بن سعد، وعبد الله بن وهب - عن أبي هانئ، عن عمرو بن مالك الجنبي، فذكره.\n(*) الروايات مطولة ومختصرة.\nوفي المطبوع أخرجه رزين. وقال الترمذي: حديث فضالة حديث حسن صحيح.","vol":"11","page":21},{"text":"الكتاب الثاني: في المزارعة\nقد تقدَّم في «كتاب البيع» - من حرف الباء - أحاديث تتعلَّق بهذا المعنى لاشتراكها في المعنى مع غيرها، ونذكر في هذا الكتاب ما يخصُّ المزارعةَ وكِراءَ الأرض بالغَلَّة والذهب والفضة.\nوينقسم هذا الكتاب إلى فصلين\nأحدهما في الجواز، والآخر: في المنع منه\nالفصل الأول: في جواز ذلك\n٨٤٩٢ - (خ م د ت س) عبد الله بن عمر - ﵄- «أنَّ رسولَ الله - ﷺ- أعطى خَيْبَرَ بشطر ما يخرج منها من ثمر أو زَرْع، فكان يُعِطي أزواجه كُلَّ سنةٍ مائةَ وَسْق، وثمانين وَسْقًا من تمْر، وعشرين وَسْقًا من شعير، فلما وَلِيَ عمرُ، وقُسِمَ خَيْبُر، خيَّر أزواجَ النَّبيِّ - ﷺ- أن يُقْطِعَ لَهُنَّ الأرضَ والماءَ، أوَ يَضْمنَ لَهُنَّ الأوساق في كل عام، فاخْتَلَفنَ، فمنهن مَن اختار ⦗٢٣⦘ الأرضَ والماءَ، ومنهنَّ من اختار الأوساق كُلَّ عام، فكانت عائشةُ وحفصةُ ممن اختارتا الأرضَ والماءَ» . أخرجه البخاري ومسلم.\nوأخرج البخاري طرفًا «أنَّ رسولَ الله - ﷺ- أعطى خَيبر اليهودَ: أنْ يعملُوها ويْزَرَعُوها، ولهم شطْرُ ما يخرُجُ منها» .\nوفي رواية لمسلم قال: «لما افتُتحتْ خَيبرُ: سألَتْ يهودُ رسولَ الله - ﷺ- أن يُقِرَّهم فيها، على أن يعملوا على نصف ما يخرج منها من الثمر والزرع، فقال رسولُ الله - ﷺ-: أُقِرُّكم فيها على ذلك ما شئنا، قال: وكان الثمر يُقْسَمُ على السُّهمان من نصف خيبر، فيأخذُ رسولُ الله - ﷺ- الخمس» .\nوله في أخرى «أنَّ رسولَ الله - ﷺ- دفع إلى يهودِ خيبرَ نخلَ خيبر وأرَضها، على أن يعتملوها من أموالهم، ولرسول الله - ﷺ- شَطْرُ ثمرها» .\nوأخرج الترمذي وأبو داود الرواية الأولى «أنَّ رسولَ الله - ﷺ- عامَلَ [أهْلَ] خيبرَ بشطرِ ما يخرج منها من زَرْعٍ أو ثَمَر» .\nوأَخرج أبو داود والنسائي الرواية الآخرة (١) .\n_________\n(١) رواه البخاري ٥ / ١٠ و١١ في المزارعة، باب المزارعة بالشطر ونحوه، وباب إذا لم يشترط السنين في المزارعة، وباب المزارعة مع اليهود، وفي الإجارة، باب إذا استأجر أرضًا فمات أحدهما، وفي الشركة، باب مشاركة الذمي والمشركين في المزارعة، وفي الشروط، باب الشروط في المعاملة، وفي المغازي، باب معاملة النبي ﷺ أهل خيبر، ومسلم رقم (١٥٥١) في المساقاة، باب المساقاة والمعاملة بجزء من الثمر والزرع، وأبو داود رقم (٣٤٠٨) و(٣٤٠٩) في البيوع، باب في المساقاة، والترمذي رقم (١٣٨٣) في الأحكام، باب ما ذكر في المزارعة، والنسائي ٧ / ٥٣ في المزارعة، باب اختلاف الألفاظ المأثورة في المزارعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٧) (٤٦٦٣) قال: حدثنا يحيى. وفي (٢/٢٢) (٤٧٣٢) قال: حدثنا ابن نمير. وفي (٢/٣٧) (٤٩٤٦) قال: حدثنا حماد بن أسامة. والدارمي (٢٦١٧) قال: حدثنا مسدد، قال: حدثنا يحيى. والبخاري (٣/١٣٧) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أنس بن عياض. وفي (٣/١٣٨) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. وفي (٣/١٣٨) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. ومسلم (٥/٢٦) قال: حدثنا أحمد بن حنبل، وزهير بن حرب، قالا: حدثنا يحيى - وهو القطان -. (ح) وحدثني علي بن حجر السعدي، قال: حدثنا علي - وهو ابن مسهر -. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. وأبو داود (٣٤٠٨) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى. وابن ماجة (٢٤٦٧) قال: حدثنا محمد بن الصباح، وسهل بن أبي سهل، وإسحاق بن منصور، قالوا: حدثنا يحيى بن سعيد القطان. والترمذي (١٣٨٣) قال: حدثنا إسحاق بن منصور، قال: أخبرنا يحيى بن سعيد. ستتهم - يحيى بن سعيد القطان، وابن نمير، وحماد بن أسامة، وأنس بن عياض، وعبد الله بن المبارك، وعلي بن مسهر - عن عبيد الله بن عمر.\n٢ - وأخرجه أحمد (٢/١٥٧) (٦٤٦٩) قال: حدثنا حماد بن خالد، عن عبد الله.\n٣- وأخرجه البخاري (٣/١٢٣ و١٨٤ و٢٤٩ و٥/١٧٩) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية بن أسماء.\n٤ - وأخرجه مسلم (٥/٢٦) قال: حدثني أبو الطاهر. وأبو داودد (٣٠٠٨) قال: حدثنا سليمان بن داود المهري. كلاهما - أبو الطاهر، وسليمان بن داود - عن عبد الله بن وهب، قال: أخبرني أسامة بن زيد الليثي.\n٥- وأخرجه مسلم (٥/٢٧) قال: حدثنا ابن رمح. وأبو داود (٣٤٠٩) قال: حدثنا قتيبة بن سعيد. والنسائي (٧/٥٣) قال: أخبرنا قتيبة. (ح) وأخبرنا عبد الرحمن بن عبد الله بن عبد الحكم، قال: حدثنا شعيب بن الليث. ثلاثتهم - ابن رمح، وقتيبة، وشعيب بن الليث - عن الليث بن سعد، عن محمد بن عبد الرحمن - يعني ابن غنج -.\nخمستهم - عبيد الله بن عمر، وعبد الله بن عمر، وجويرية بن أسماء، وأسامة بن زيد، ومحمد بن عبد الرحمن - عن نافع، فذكره.\n(*) الروايات مطولة ومختصرة، وألفاظها متقاربة.\nوأخرجه أحمد (٢/٣٠) (٤٨٥٤) قال: حدثنا يزيد بن هارون، قال: أخبرنا الحجاج بن أرطاة، عن نافع، فذكره.","vol":"11","page":22},{"text":"٨٤٩٣ - (د) عبد الله بن عباس - ﵄- قال: «لمَّا افتتح رسولُ الله - ﷺ- خيبرَ؛ اشترط عليهم - حين حاصرهم - أنَّ له الأرضَ وكُلَّ صَفْراءَ وبيضاءَ، قال أهلُ خيبرَ: نحن أعلم بالأرض منكم، فَأعْطِناها على أنَّ لكم نِصْفَ الثمرة، ولنا نصفها فزعم أنَّه أعطاهم على ذلك، فلما كان حين يُصْرَم النخلُ، بعث إليهم عبد الله بنَ رَوَاحة، فحزَر عليهم النخل- وهو الذي يُسَميه أهلُ المدينة الْخَرص - فقال: في ذِهْ كذا وكذا، فقالوا: أكثرتَ علينا يا ابنَ رَوَاحةَ، قال: فأنا ألِيَّ حَزْرَ النخل، وأُعطيكم نصف الذي قلتُ، قالوا: هذا هو الحقُّ الذي تقوم به السماءُ والأرضُ، وقد رضينا أن نأخذَ بالذي قلتَ» .\nوفي رواية بمعناه، وفيه - بعد قوله: «صفراءَ وبيضَاءَ» - «يعني الذهبَ والفضةَ» . وفي أخرى قال: «فَحَزرَ النخل، قال: فأنا إلِيَّ جَزَازَ النخلِ، وأُعطيكم نصفَ الذي قلتُ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صفراء وبيضاء) الصفراء: الذهب، والبيضاء: الفضة.\n(يصرم) صَرْم النخل، وصِرامها: قطف الثمار. ⦗٢٥⦘\n(جزاز): جداد النخل بالدالين المهملتين: قطف الثمار، وهو المعروف، والذي قد جاء في هذا الحديث: بالزاي المعجمة، وإن صحت الرواية فيكون من الجزّ، وهو قصُّ الشعر والصوف من الغنم ونحوه.\n_________\n(١) رقم (٣٤١٠) و(٣٤١١) و(٣٤١٢) في البيوع، باب في المساقاة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (١/٢٥٠) (٢٢٥٥) قال: حدثنا سريج بن النعمان. وابن ماجة (٢٤٦٨) قال: حدثنا إسماعيل بن توبة. كلاهما - سريج، وإسماعيل - قالا: حدثنا هشيم، عن ابن أبي ليلى، عن الحكم بن عتيبة.\n٢ - وأخرجه أبو داود (٣٤١٠) قال: حدثنا أيوب بن محمد الرقي، قال: حدثنا عمر بن أيوب. وفي (٣٤١١) قال: حدثنا علي بن سهل الرملي، قال: حدثنا زيد بن أبي الزرقاء. وابن ماجة (١٨٢٠) قال: حدثنا موسى بن مروان الرقي، قال: حدثنا عمر بن أيوب. كلاهما - عمر بن أيوب، وزيد بن أبي الزرقاء- عن جعفر بن برقان، عن ميمون بن مهران.\nكلاهما - الحكم، وميمون - عن مقسم، فذكره.\nرواية الحكم مختصرة على: «أن رسول الله -ﷺ- أعطى خيبر أهلها على النصف، نخلها وأرضها» .\n(*) أخرجه أبو داود (٣٤١٢) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا كثير - يعني ابن هشام- عن جعفر بن برقان، قال: حدثنا ميمون، عن مقسم، أن النبي -ﷺ- حين افتتح خيبر، فذكره مرسلا ليس فيه «ابن عباس» .","vol":"11","page":24},{"text":"٨٤٩٤ - (س) عبد الله بن عمر - ﵄- كان يقول: «كانت المَزَارعُ تُكرَى على عهدِ رسولِ الله - ﷺ-: أنَّ لرب الأرض ما على ربيع السّاقي من الزرع، وطائفةً من التّبْن، لا أدري كم هو؟» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الربيع): النهر الصغير، وجمعه أربعاء، مثل: نصيب وأنصباء، وإضافته إلى الساقي: من إضافة الموصوف إلى الصفة، أي: النهر الذي يَسقي الزرع، ووجه الحديث: أنهم كانوا يُكرُون الأرض بشيء معلوم، ويشترطون بعد ذلك على مكتريها ما ينبت على الأنهار، والتبنَ.\n_________\n(١) ٧ / ٥٣ في المزارعة، باب اختلاف الألفاظ المأثورة في المزارعة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٥٣) قال: أخبرنا عبد الرحمن بن عبد الله بن عبد الحكم، قال: حدثنا شعيب بن الليث، عن أبيه، عن محمد بن عبد الرحمن، عن نافع، فذكره.\n(*) حديث سالم بن عبد الله بن عمر، أن عبد الله بن عمر -﵄قال:\n«كنت أعلم في عهد رسول الله -ﷺ- أن الأرض تكرى، ثم خشي عبد الله أن يكون النبي -ﷺ- قد أحدث في ذلك شيئا، لم يكن يعلمه، فترك كراء الأرض» .","vol":"11","page":25},{"text":"٨٤٩٥ - (ط) محمد بن شهاب - ﵀- «سأل سالمَ بنَ عبد الله عن كِرَاءِ المزارع؟ فقال: لا بأس بها بالذهب والوَرِقِ، قال ابن شهابِ: فقلت له: أرأيتَ [الحديثَ] الذي يُذْكَر عن رِافع بنِ خَديج؟ فقال: أكَثرَ رافِع، ولو كانت لي مزرعة أكريتُها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧١١ في كراء الأرض، باب ما جاء في كراء الأرض، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٣/٤٧٢) عن ابن شهاب، فذكره.","vol":"11","page":25},{"text":"٨٤٩٦ - (ط) مالك بن أنس - ﵀- بلغهُ «أنَّ عبد الرحمن بنَ عوف تكارى أرضًا، فلم تزل في يديه بِكِرَاء حتى مات، قال ابنه: فما كنتُ أُراها إلا لنا، من طُول ما مكَثَتْ في يديه، حتى ذكرها لنا عند موته فأمَرنَا بقَضاء شيء كان عليه من كرائها ذهب أو ورق» أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٢ / ٧١٢ في كراء الأرض، باب ما جاء في كراء الأرض، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك بلاغا عن عبد الرحمن بن عوف في «الموطأ» مع شرح الزرقاني (٣/٤٧٣) .","vol":"11","page":26},{"text":"٨٤٩٧ - (د ت س) عمرو بن دينار - ﵀- قال: سمعتُ ابنَ عمر يقول: «ما كُنَّا نرى بالمزارعةِ بأسًا، حتى سمعتُ رافعَ بنَ خَديج يقول: إنَّ رسولَ الله - ﷺ- نهى عنه، فذكرتهُ لِطَاوُس، فقال: قال ابنُ عباس: إنَّ رسولَ الله - ﷺ- لم يَنْهَ عنها، ولكن قال: لِيَمْنَحْ أحدُكم أرَضه أخاه خيرٌ له من أن يأخذ خَرْجًا معلومًا» .\nأخرجه أبو داود، وأخرج الترمذي المسند منه فقط.\nوفي رواية النسائي: قال مجاهد: «أخذتُ بيد طاوس حتى أدخلتُه على ابنِ رافعِ بنِ خَديج، فحدَّثه عن أبيه عن رسولِ الله - ﷺ-: أنَّه نهى عن كراء الأرض، فأبى طاوس، فقال: سمعتُ ابنَ عباس لا يرى بذلك بأسًا» (١) . ⦗٢٧⦘\nوفي رواية ذكرها رزين قال: قلتُ لطاوس: «لو تركتَ المخابرةَ، فإنَّهم يزعمون أنَّ رسولَ الله - ﷺ- نهى عنه، فقال لي: أي عمرو، فإني أُعِينُهم، وإنَّ أَعَلَمهم - يعني ابنَ عباس - أخبرني أنَّ رسولَ الله - ﷺ- لم يَنْهَ عنه، ولكنْ قال: إنْ يمنحْ أحدُكم أخاه خيرٌ له من أن يأخذَ خرْجًا معلومًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَرجًا) الخَرْج والخراج: معروف.\n(المخابرة): المزارعة على نصيب معيَّن، ويقال: إن أصله من خيبر، لأن رسول الله - ﷺ- أقرَّ خيبر في يد أهلها من النصف من ثمارها وزرعهم، فقيل: خابرهم، أي: عاملهم في خيبر.\n_________\n(١) رواه أبو داود رقم (٣٣٨٩) في البيوع، باب في المزارعة، والترمذي رقم (١٣٨٥) في الأحكام، باب من المزارعة، والنسائي ٧ / ٣٤ و٣٥ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n(٢) هذه الرواية هي عند البخاري ٥ / ١١ في الحرث والمزارعة، باب إذا لم يشترط السنين في المزارعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه الحميدي (٤٠٥) . وأحمد (٢/١١) و(٣/٤٦٣) و(٤/١٤٢) . ومسلم (٥/٢١) قال: حدثنا أبو بكر بن أبي شيبة. وابن ماجة (٢٤٥٠) قال: حدثنا هشام بن عمار، ومحمد بن الصباح. خمستهم - الحميدي، وأحمد، وأبو بكر، وهشام، وابن الصباح - قالوا: حدثنا سفيان «ابن عيينة» .\n٢ - وأخرجه أحمد (١/٢٣٤) قال: حدثنا وكيع. ومسلم (٥/٢١) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا وكيع. وأبو داود (٣٣٨٩) قال: حدثنا محمد بن كثير. والنسائي (٧/٤٨) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: أنبأنا وكيع. كلاهما - وكيع، ومحمد بن كثير - قال وكيع: حدثنا، وقال محمد: أخبرنا سفيان «الثوري» .\n٣ - وأخرجه أحمد (٣/٤٦٥) . ومسلم (٥/٢١) قال: حدثني علي بن حجر، وإبراهيم بن دينار. ثلاثتهم - أحمد، وابن حجر، وإبراهيم - قالوا: حدثنا إسماعيل بن إبراهيم - هو ابن علية - قال: أخبرنا أيوب.\n٤ - وأخرجه مسلم (٥/٢١) قال: حدثنا يحيى بن يحيى، وأبو الربيع العتكي. والنسائي (٧/٤٨) قال: أخبرنا يحيى بن حبيب بن عربي. ثلاثتهم - يحيى بن يحيى، وأبو الربيع، وابن عربي - عن حماد بن زيد.\n٥- أخرجه النسائي (٧/٤٨) قال: أخبرنا عبد الرحمن بن خالد، قال: حدثنا حجاج، قال: قال ابن جريج.\nخمستهم - ابن عيينة، والثوري، وأيوب، وحماد، وابن جريج - عن عمرو بن دينار، فذكره.","vol":"11","page":26},{"text":"٨٤٩٨ - (د س) عروة بن الزبير - ﵀- قال: قال زيدُ بنُ ثابت: «يَغْفِرُ الله لرافعِ بن خَديج، أنا والله أعلم بالحديث منه، إنما أتاه رجُلان من الأنصار قد اقتتلا، فقال رسولُ الله - ﷺ-: إنْ كان هذا شأنُكم فلا تُكْرُوا المزارعَ، فَسَمِعَ قوله: لا تُكْرُوا المزارعَ» أخرجه أبو داود والنسائي (١) . ⦗٢٨⦘\nوفي رواية ذكرها رزين عن هشام بن عروة عن أبيه قال: «لم يَنْهَ رسولُ الله - ﷺ- عن المخابرة، قال هشام: فسمع ذلك رافعُ بنُ خَدِيج، فقال: نهى عنه رسولُ الله - ﷺ-، فقال عروةُ وزيدُ بن ثابت لرافع: إنما أتى رسولَ الله - ﷺ- رجلان. وذكر الحديث» .\n_________\n(١) رواه أبو داود رقم (٣٣٩٠) في البيوع، باب في المزارعة، والنسائي ٧ / ٥٠ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع، وفي سنده الوليد بن أبي الوليد، وهو لين الحديث، كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٨٢ و١٨٧) قال: حدثنا إسماعيل. وأبو داود (٣٣٩٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن علية (ح) وحدثنا مسدد، قال: حدثنا بشر. وابن ماجة (٢٤٦١) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا إسماعيل بن علية. والنسائي (٧/٥٠) قال: أخبرنا الحسين بن محمد، قال: حدثنا إسماعيل بن إبراهيم. وفي الكبرى «تحفة الأشراف» (٣٧٣٠) عن إسماعيل بن مسعود، عن بشر بن المفضل. (ح) وعن عمرو بن علي، عن يزيد بن زريع.\nثلاثتهم - إسماعيل بن إبراهيم بن علية، وبشر بن المفضل، ويزيد - عن عبد الرحمن بن إسحاق، عن أبي عبيدة بن محمد بن عمار، عن الوليد بن أبي الوليد، عن عروة بن الزبير، فذكره.\n(*) روايتا النسائي في الكبرى، قال: «الوليد بن الوليد» .","vol":"11","page":27},{"text":"٨٤٩٩ - (خ) أبو هريرة - ﵁ - قال: قالت الأنصار للنبيِّ - ﷺ-: «اقسم بيننا وبين إخواننا النخيلَ، قال: لا، فقالوا: تَكْفُونا المؤونةُ ونشْرَككم في الثمرة؟ فقالوا: سمعنا وأطعنا» .\nوفي رواية: قالت الأنصار: «اقسم بيننا وبينهم النخلَ ...» وذكره، ولم يذكر فيه النبيَّ - ﷺ- أخرجه البخاري (١) .\n_________\n(١) ٥ / ٦ و٧ في المزارعة، باب إذا قال: اكفني مؤونة النخل أو غيره وتشركني في الثمر، وفي الشروط، باب الشروط في المعاملة، وفي فضائل أصحاب النبي ﷺ، باب إخاء النبي ﷺ بين المهاجرين والأنصار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١٣٦ و٢٤٩) . وفي «الأدب المفرد» (٥٦١) قال: حدثنا أبو اليمان «الحكم بن نافع» . قال: أخبرنا شعيب. وفي (٥/٣٩) قال: حدثنا الصلت بن محمد أبو همام. قال: سمعت المغيرة بن عبد الرحمن. والنسائي في «فضائل الصحابة» (٢١٦) قال: أخبرنا أحمد بن حفص. قال: حدثنا أبي. قال: حدثني إبراهيم، عن موسى. وفي الكبرى «تحفة الأشراف» (١٠/١٣٧٣٨) عن عمران بن بكار، عن علي بن عياش، عن شعيب.\nثلاثتهم - شعيب بن أبي حمزة، والمغيرة، وموسى بن عقبة - عن أبي الزناد، عن الأعرج، فذكره.","vol":"11","page":28},{"text":"٨٥٠٠ - (خ س) عبد الله بن عباس - ﵄- قال: «إن أمْثَلَ ما أنتم صانعون: أن يُؤَاجِرَ أحدُكم أرَضهُ بالذهب والوَرقِ» .\nأخرجه النسائي، وأخرجه البخاري في ترجمة باب (١) .\n_________\n(١) رواه النسائي ٧ / ٥٣ في المزارعة، باب اختلاف الألفاظ المأثورة في المزارعة، وإسناده صحيح ورواه البخاري تعليقًا ٥ / ١٩ في المزارعة، باب كراء الأرض بالذهب والفضة، وقد وصله النسائي كما تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب المزارعة، باب كراء الأرض بالذهب والفضة. (٥/٣١) . وأخرجه النسائي (٧/٥٣) حدثنا محمد بن عبد الأعلى، قال: حدثنا المعتمر، قال: سمعت معمرا، عن عبد الكريم الجزري، قال: قال سعيد بن جبير، فذكره.","vol":"11","page":28},{"text":"٨٥٠١ - (س) حنظلة بن قيس - ﵁ - قال: «سألتُ رافعَ ⦗٢٩⦘ ابنَ خَديج عن كِرَاءِ الأرض البيضاء بالذهبِ والفضةِ؟ فقال: حلال لا بأس به، ذلك فرضُ الأرض» أخرجه النسائي (١) .\n_________\n(١) ٧ / ٤٤ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٤٤) قال: أخبرنا يحيى بن حبيب بن عربي في حديثه، عن حماد بن زيد، عن يحيى بن سعيد، عن حنظلة بن قيس، فذكره.","vol":"11","page":28},{"text":"٨٥٠٢ - (خ) قيس بن مسلم - ﵀- عن أبي جعفر، قال: «ما كان بالمدينة أهلُ بيتِ هجرة إلا يزارعون على الثلث والربع، وزارع عليّ، وسعد بن مالك، وابنُ مسعود» .\nوعن القاسم وعروة مثله، وزاد: «وآلُ أبي بكر، وآلُ عثمان، وآلُ عليّ، وابنُ سيرينَ» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٥ / ٨ في المزارعة، باب المزارعة بالشطر ونحوه، قال الحافظ في \" الفتح \": وهذا الأثر وصله عبد الرزاق قال: أخبرنا الثوري، قال: أخبرنا قيس بن مسلم به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب المزارعة باب المزارعة بالشطر ونحوه. (٥/١٣) .","vol":"11","page":29},{"text":"٨٥٠٣ - () عبد الرحمن بن الأسود قال: «كنت أُشَارِكُ عبد الرحمن بنَ يزيد في الزراعةِ، وعَامَلَ عمرُ الناسَ على: إنْ جاء عمرُ بالبَذْر من عنده: فله الشَّطْرُ، وإن جاؤوا بالبَذر: فلهم كذا» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه البخاري، وقد رواه البخاري ٥ / ٩ في المزارعة، باب المزارعة بالشطر ونحو، قال الحافظ في \" الفتح \": وصله ابن أبي شيبة، وروى النسائي من طريق أبي إسحاق عبد الرحمن بن الأسود قال: كان عماي يزارعان بالثلث والربع وأنا شريكهما، وعلقمة والأسود يعلمان فلا يغيران.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب المزارعة باب المزارعة بالشطر ونحوه (٥/١٣) وقال الحافظ: وصله ابن أبي شيبة، والنسائي من طريق إسحاق، عن عبد الرحمن بن الأسود، فذكره.","vol":"11","page":29},{"text":"<span data-type=\"title\" id=toc-1913>الفصل الثاني: في المنع من ذلك</span>\n٨٥٠٤ - (خ م د س) رافع بن خديج - ﵁ - قال: أتاني ظُهَير فقال: «لقد نهى رسولُ الله - ﷺ- عن أمر كان بنا رافقًا، فقلتُ: وما ذاك؟ ما قال رسولُ الله - ﷺ- فهو حقٌّ، قال: سألني كيف تصنعون بمحاقلكم؟ فقلتُ: نؤاجرها يا رسولَ الله على الربيع، أو الأوسق من التمر أو الشعير قال: فلا تفعلوا، ازرعوها، أو أَزْرِعوها، أو أمسكوها» .\nزاد في رواية «قال رافع: قلتُ: سمعًا وطاعة» .\nوفي رواية عن رافع أنَّ عَمَّيه - وكانا قد شهدا بدرًا - أخبراه «أنَّ رسولَ الله - ﷺ- نهى عن كِراءِ المزارع» .\nقال الزهريُّ: قلتُ لسالم: فَتُكْرِيها أنتَ؟ قال: رافع أكثرَ على نفسه.\nوفي أخرى: قال الزهريُّ: أخبرني سالم «أنَّ عبد الله بنَ عمر: كان يُكْرِي أرضه، حتى بلغه أنَّ رافعَ بنَ خَديج كان ينهى عن كِراءِ الأرضِ، فلقيه عبد الله، فقال: يا ابنَ خَديج، ماذا تُحَدِّثُ عن رسولِ الله - ﷺ- في كراءِ الأرض؟ فقال رافع لعبد الله: سمعتُ عَمَّيَّ - وكانا قد شهدا بدرًا ⦗٣١⦘ يحدِّثان أهلَ الدار: أنَّ رسولَ الله - ﷺ- نهى عن كِراءِ الأرضِ، قال عبد الله: لقد كنتُ أعْلَمُ في عهد رسولِ الله - ﷺ- أنَّ الأرض تُكْرَى، ثم خَشِيَ عبد الله أن يكون رسولُ الله - ﷺ- أحدث في ذلك شيئًا لم يكن عَلمه، فترك كراء الأرض» أخرجه البخاري ومسلم.\nوللبخاري: قال رافع: «حدَّثني عَمَّاي أنَّهما كانا يُكْريان الأرض على عهد رسول الله - ﷺ- بما يَنْبُتُ على الأربعاءِ، أو بشيء يستثنيه صاحب الأرض، قالا: فنهانا النبيُّ - ﷺ- عن ذلك، قال: فقلتُ لرافع: كيف هي بالدينار والدرهم؟ قال رافع: ليس بها بأس بالدينار والدرهم، وكان الذي نهي عن ذلك: ما لو نظر فيه ذوو الفهم بالحلال والحرام لم يُجِيزوُه، لما فيه من المُخَاطَرَةِ» .\nوأخرج أبو داود والنسائي الرواية الثالثة، التي عن الزهري بطولها، وأخرج النسائي الأولى والآخرة، وقال في رواية أخرى - غير الأولى - عن رافع، ولم يذكر ظُهَير بن رافع، وقال «ازرعوها، أو أَعِيرُوها أو أَمْسِكوها» (١) .\n⦗٣٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحقل): القَراح من الأرض، وهي الطيِّبة التربة، الصالحة للزراعة، ومنه حَقَلَ يَحقِل: إذا زرع، والمحاقل: مواضع الزراعة، كما أن المزارع مواضعها أيضًا، والمحاقلة: مفاعلة من ذلك، وهي المزارعة بالثلث، أو الربع، أو نحو ذلك، وقيل: هي إكراء الأرض بمقدار من الثمر، وقيل: هي بيع الطعام في سنبله، وقيل: هي بيع الزرع قبل إدراكه.\n(نُؤاجر) نفاعل من الإجارة.\n(الأوسق) وجمع وَسْق، وهو ستون صاعًا.\n_________\n(١) رواه البخاري ٥ / ١٧ في الحرث والمزارعة، باب ما كان أصحاب النبي ﷺ يواسي بعضهم بعضًا في الزراعة والثمرة، وباب كراء الأرض بالذهب والفضة، ومسلم رقم (١٥٤٨) في البيوع، باب كراء الأرض بالطعام، وأبو داود رقم (٣٣٩٤) في البيوع، باب التشديد في المزارعة، والنسائي ٧ / ٤٤ و٤٩ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/١٤١) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. ومسلم (٥/٢٣) قال: حدثني إسحاق بن منصور، قال: أخبرنا أبو مسهر، قال: حدثني يحيى بن حمزة. وابن ماجة (٢٤٥٩) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم. والنسائي (٧/٤٩) قال: أخبرنا هشام بن عمار، قال: حدثنا يحيى بن حمزة.\nثلاثتهم - عبد الله، ويحيى، والوليد - عن الأوزاعي، عن أبي النجاشي. مولى رافع بن خديج، قال: سمعت رافع بن خديج، فذكره.\n(*) أخرجه أحمد (٤/١٦٨) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد بن أبي عروبة، عن قتادة، عن يعلى بن حكيم، عن سليمان بن يسار، عن رافع بن خديج، قال: «كنا نحاقل على عهد رسول الله -ﷺ-، على الثلث، أو الربع، أو طعام مسمى. قال: فأتانا بعض عمومتي. فقال» ....الحديث نحو حديث الأوزاعي، قال قتادة: وهو ظهير.","vol":"11","page":30},{"text":"٨٥٠٥ - (خ م ط ت د س) رافع بن خديج قال: «كُنَّا أكثرَ الأنصار حَقْلًا، فكُنَّا نُكْري الأرضَ على أنَّ لنا هذه، ولهم هذه، فربما أخرجت هذه، ولم تُخْرِجْ هذه، فنهانا عن ذلك، فأمَّا الوِرقُ فلم ينهنا» .\nزاد في رواية: «فأما الذهب والوَرِقُ، فلم يكَن يومئذ» .\nوفي رواية عن نافع «أنَّ ابنَ عُمَرَ كان يُكْري مزارعه على عهد رسول الله - ﷺ-، وفي إمارة أبي بكر، وعمر، وعثمان، وصدرًا من خلافة معاوية، حتى بلغه في آخر خلافة معاوية: أنَّ رافعَ بنَ خَدِيج يحدث فيها بنَهْيٍ عن النبيِّ - ﷺ-، فدخل عليه وأَنا معه، فسأله؟ فقال: كان رسولُ الله ⦗٣٣⦘ ﷺ- نهى عن كرَاءِ المزارع، فتركها ابنُ عُمَرَ، وكان إذا سُئِل عنها بعدُ، قال: زعَمَ ابنُ خَديج أنَّ النبيَّ - ﷺ- نهى عنها» أخرجه البخاري ومسلم.\nولمسلم: أن حَنْظَلَةَ بنَ قَيْس قال: «سألتُ رافعَ بنَ خَدَيج عنَ كِرَاءِ الأرضِ بالذَّهَب والوَرِقِ؟ فقال: لا بأس به، إنما كان الناسُ يؤاجِرُون على عهد رسولَ الله - ﷺ- بما على الماذِيانات وأقبال الجداول، وأشياءَ من الزرع، فَيهْلِكُ هذا ويَسْلَمُ هذا، ويَسْلَمُ هذا ويَهِلكُ هذا، ولم يكن للناس كِرَاءٌ إلا هذا، فلذلك زَجَرَ عنه، فأما شِيء معلوم مضمون، فلا بأس به» .\nوقد أخرجا النهي عن كراء المزارع عن نافع عن رافع مرفوعًا.\nولمسلم أيضًا: قال ابنُ عُمَرَ: «كُنَّا لا نرى بالخِبْر بأسًا، حتى كان عامَ أولَ، فزعم رافع: أنَّ نبي الله - ﷺ- نهى عنه، فتركناه من أجله» .\nوفي أخرى له: «لقد مَنَعَنَا رافع نَفْعَ أرضنا» .\nوله في أخرى عن رافع عن النبيِّ - ﷺ- بنحو حديث ظُهَير، ولم يذكر في الرواية ظُهَيْرًا.\nورواه أيضًا عن رافع، ولم يقل: «عن بعض عمومته» .\nوفي أخرى عنه عن بعض عمومته، وقال فيه: «نهانا رسول الله - ﷺ- عن أمر كان لنا نَافِعًا، وطواعيةُ الله ورسوله أنْفَعُ لنا، نهانا أن نُحَاقِلَ الأرض، فنُكْريها على الثُّلُثِ، والرُّبُع، والطعامِ المسَمى، وأمَرَ ⦗٣٤⦘ ربَّ الأرض أن يَزْرَعها، أو يُزْرِعها، وكره كِرَاءها، وما سوى ذلك» .\nوفي رواية الموطأ عن رافع «أنَّ رسولَ الله - ﷺ- نهى عن كِرَاءِ المزارع، قال حَنْظَلةُ بنُ قيس: فسألتُ رافعَ بنَ خَديِج: بالذهب والورق؟ فقال: أما الذَّهُب والوَرِقُ، فلا بأس به» .\nوفي رواية الترمذي قال رافع: «نهانا رسولُ الله - ﷺ- عن أمر كان نافِعًا، إذا كانت لأحَدِنا أرض: أن يُعْطِيَها ببعض خَراجها، أو بدراهم، وقال: إذا كانت لأحدكم أرض فَلْيَمْنَحهَا أخَاهُ، أو لِيَزْرَعْهَا» .\nوفي رواية أبي داود مثل الرواية الأولى لمسلم وفي رواية الموطأ.\nوله في أخرى قال: «كنا نُخَابِرُ على عهد رسول الله - ﷺ-، فذكر أن بعضَ عمومِته أتاه، فقال: نهى رسولُ الله - ﷺ- عن أمرِ كان لنا نافعًا، وطواعِيةُ الله ورسولِه أنفعُ لنا [وأنفع]، قال: قلنا: وما ذاك؟ قال: قال رسولُ الله - ﷺ-: مَنْ كانت له أرض فَلْيَزْرَعْها، أو ليُزْرِعْها أخاه، ولا يُكاريِها بِثُلُث ولا برُبُع، ولا بطعام مُسَمَّى» .\nوفي أخرى عن رافع قال: «جاءنا أبو رافع من عندِ رسولِ الله - ﷺ- فقال: نهانا رسولُ الله - ﷺ- عن أمر كان يرفُق بنا، وطاعةُ الله وطاعةُ رسول الله - ﷺ- أرفَقُ بنا، نهانا أن يَزْرَعَ أحدُنا إلا أرضًا يملك رقبتها، أو مَنِيحة يمنحُها رجل» . ⦗٣٥⦘\nوفي أخرى: قال أُسَيْدُ بنُ ظُهَيْر «جاءنا رافعُ بنُ خَديج، فقال: إنَّ رسولَ الله - ﷺ- ينهاكم عن أمر كان لكم نافِعًا، وطاعة رسول الله - ﷺ- أنفع لكم، إن رسولَ الله - ﷺ- ينهاكم عن الحَقْل، وقال: مَنِ استغنى عن أرضه فليمنحها أخاه، أو لِيَدَعْ» .\nوفي أخرى: قال أبو جعفر الخَطْميُّ: «بعثني عَمي - أنا وغلامًا له - إلى سعيد بنِ المسيب، قال: قلنا له: شيء بَلَغَنا عنك في المزارعة؟ قال: كان ابنُ عمر لا يرى بها بأسًا، حتى بلغه عن رافع بنِ خَديِج حديث، فأتاه، فأخبره رافع: أنَّ رسولَ الله - ﷺ- أتى بني حارثةَ، فرأى زَرْعًا في أرض ظُهَيْر، فقال: ما أحسنَ زَرْعَ ظُهَيْر! قالوا: ليس لظهير، قال: أليسَ أرض ظُهَيْر؟ قالوا: بلى، ولكنه زَرعُ فلان، قال: فخذوا زَرْعَكم ورُدُّوا عليه النفقةَ، قال رافع: فأخذنا زَرعَنا ورَددنا إليه النفقةَ» قال سعيد: «أفْقِرْ أخاك، أو أكْره بالدراهم» .\nوفي أخرى: قال رافع: «نهى رسولُ الله - ﷺ- عن المحاقَلَةِ والمزابَنِةَ وقال: إنما يَزْرَعُ ثلاثة: رجل له أرض، فهو يزرعها، ورجل مُنِحَ أرضًا فهو يزرع ما مُنح، ورُجلٌ استكرى أرضًا بذهب أو فضة» .\nوفي أخرى: عن عثمان بن سهل بن رافع بن خَديج قال: «إني ليتيم في حَجْر رافع، وحَججت معه، فجاءه أَخي عمران بن سهل، فقال: أكْرَينا ⦗٣٦⦘ أرضنا فلانة بمائتي درهم؟ فقال: دَعهُ، فإن النبيَّ - ﷺ- نهى عن كِرَاءِ الأرضِ» .\nوفي أخرى عن رافع «أنه زرع أرضًا، فمرَّ به النبيُّ - ﷺ- وهو يسقيها فسأله: لمنِ الزرعُ؟ ولمن الأرض؟ فقال: زرعي بَبذْرِي وعَمَلي، لي الشَّطْر ولبني فلان الشَّطرُ، فقال: أرَبيْتُما، فَرُدَّ الأرضَ على أهلها، وخُذْ نفقتكَ» .\nوفي رواية النسائي عن أُسَيْد بنِ ظُهَيْر قال: «جاءنا رافعُ بنْ خَدِيج، فقال: إنَّ رسولَ الله - ﷺ- نهاكم عن الحَقْلِ، والحقل: الثُّلُثُ والرُّبعُ، وعن المزابنةِ، والمزابنةُ: شِراءُ ما في رؤوس النخل بكذا وكذا وَسقًا من تَمْر» .\nوفي أخرى: قال: أتانا رافعُ بنُ خَدِيج، فقال: «نهانا رسولُ الله - ﷺ- عن أمر كان لنا نافعًا، وطاعةُ رسولِ الله - ﷺ- خيرٌ لكم، نهاكم عن الحَقل، وقال: مَنْ كانت له أرض فليمنحْها أَخاه، أو لِيَدَعْها، ونهاكم عن المزابنةِ، والمزابنة: الرجل يكون له المال العظيم من النخل، فيجيء الرجلُ، فيأخذها بكذا وكذا وَسقًا من تمر» .\nوفي أخرى قال: «أتى علينا رافعُ بنُ خَديِج، فقال ولم أفهم، فقال: إنَّ رسولَ الله - ﷺ- نهاكم عن أمر كان ينفعكم، وطاعةُ رسولِ الله - ﷺ-[خيرٌ لكم] مما ينفعكم، نهاكم رسولُ الله - ﷺ- عن الحقلِ، والحقلُ: المزارعة بالثُّلُثِ والرُّبعِ، فمن كان له أرض فاستغنى عنها فليمنحْها أخاه، أو لِيَدَعْ، ⦗٣٧⦘ ونهاكم عن المزابنةِ، والمزابنةُ: الرجل يجيء إلى النخل الكثير بالمال العظيم، فيقول: هذه بكذا وكذا وَسقًا من تمر ذلك العام» .\nوفي أخرى: قال: قال رافع: «نهاكم رسولُ الله - ﷺ- عن أمر كان لكم نافعًا، وطاعةُ رسولِ الله - ﷺ- أنفع لنا، قال: مَنْ كانت له أرض فليَزرْعها، فإن عَجَزَ عنها فليُزْرِعها أخاه» .\nوفي أخرى: «نهانا رسولُ الله - ﷺ- عن أمر كان لنا نافعًا، وأمْرُ رسولِ الله - ﷺ- على الرأس والعَين، نهانا أن نَتَقَبَّلَ الأرض ببعض خراجها» .\nوفي أخرى: قال: «مَرَّ النبيُّ - ﷺ- على أرض رَجُلٍ من الأنصار قد عَرَف أنه محتاج، فقال: لمن هذه الأرض؟ قال: لفلان، أعطانيها بالأجر، قال: لو منحها أخاه؟ فأتى رافِع الأنصارَ، فقال: إن رسولَ الله - ﷺ- نهاكم عن أمر كان لكم نافعًا، وطاعةُ رسولِ الله - ﷺ- أنفعُ لكم» .\nوفي أخرى مختصرًا قال: «نهى رسولُ الله - ﷺ- عن الحقل» .\nوفي أخرى قال: «خرج إلينا رسولُ الله - ﷺ-، فنهانا عن أمر كان لنا نافعًا، فقال: مَنْ كان له أرض فَلْيَزْرَعها، أو يَمْنَحها، أو يَذَرْها» .\nوفي أخرى مثلها، وفيها: «وأَمْر رسولِ الله - ﷺ- خيرٌ لنا، وقال: فَلْيزْرَعها، أو لِيَذَرْها، أو ليمنحهْا» . ⦗٣٨⦘\nوفي أخرى: قال رافع: «إنَّ رسولَ الله - ﷺ- نهى عن كِرَاءِ الأرض» .\nوأخرج النسائي أيضًا رواية مسلم الأُولى، ونحو رواية الموطأ، وأخرج رواية أبي داود التي عن أبي جعفر الخطمي، والرواية التي له بعدها.\nوله في أخرى قال: «كُنا نُحاقِلُ بالأرض على عهدِ رسولِ الله - ﷺ- فَنُكْريها بالثلث والربع، والطعامِ المسمَّى، فجاء ذاتَ يوم رجلٌ من عُمُوَمتي، فقال: نهاني رسولُ الله - ﷺ- عن أمر كان لنا نافعًا، وطواعِيَةُ الله ورسولهِ أنفعُ لنا، نهانا أن نُحَاقِلَ بالأرض، ونُكْريَها بالثلث والربع، والطعام المسمى، وأمر ربَّ الأرض أَنْ يَزْرَعَها، أو يُزْرِعَها، وكره كراءها وما سوى ذلك» .\nوفي أخرى قال: «كُنَّا نُحاقِلُ الأرض، نُكريها بالثلث والرُّبُع، والطعام المسمَّى» .\nوفي أخرى قال: «كُنَّا نُحَاقِلُ على عهدِ رسولِ الله - ﷺ-، فزعم أنَّ بعضَ عمومته أتاهم، فقال: نهاني رسولُ الله - ﷺ- عن أمر كان لنا نافعًا، وطواعِيةُ الله ورسوله أنفع لنا، قلنا: وما ذلك؟ قال: قال رسولُ الله - ﷺ-: مَنْ كانت له أرض فَلْيَزْرَعها، أو ليُزرِعها أخاه، ولا يُكاريها بثلث ولا ربع، ولا طعامٍ مُسمَّى» . ⦗٣٩⦘\nوفي رواية قال: «نهانا رسولُ الله - ﷺ- عن كِراء أرضنا، ولم يكن يومئذ ذَهَبٌ ولا فِضَّة، وكان الرجلُ يُكْري أرَضه بما على الربيع والأقبال وأشياء معلومة ...» وساقه.\nوأخرج الرواية الثالثة من روايات البخاري ومسلم التي يرويها الزهريُّ عن سالم، والتي قبلها، إلى قوله: «عن كِراء الأرض» .\nوله في أخرى عن ابن شهاب: أنَّ رافعَ بنَ خَدِيج قال: «نهى رسولُ الله - ﷺ- عن كِرَاء الأرض» .\nقال ابن شهاب: فسئل رافع بعد ذلك: «كيف كانوا يكْرون الأرض؟ قال: بشيء من الطعام مسمَّى، وبشرط أن لنا ما تُنبت ماذيانات الأرض، وأقبال الجداول» .\nوفي أخرى: «أنَّ رافعَ بنَ خَديِج أخبر عبد الله، أن عمومتَه جاؤوا إلى رسول الله - ﷺ-، ثم رَجَعُوا فأخبروا أنَّ رسولَ الله - ﷺ- نهى عن كِرَاءِ المزارع، فقال عبد الله: قد عَلِمْنا أنَّه كان صاحِبَ مزرعة يُكريها على عهدِ رسولِ الله - ﷺ-، على أنَّ له ما على الربيع الساقي الذي يتفجَّر منه الماء، وطائفة من التبن، لا أدري كم هي؟» .\nوفي أخرى له: قال نافع: «كان ابنُ عُمَرَ يأخذ كِرَاءَ الأرض، فبلغه عن رافعِ بنِ خَديِج شيء، فأخذ بيدي فمشى إلى رافع وأنا معه، فحدَّثه ⦗٤٠⦘ رافع عن بعضِ عمومته أنَّ رسول الله - ﷺ- نهى عن كِرَاءِ الأرض، فتركها عبد الله بعدُ» .\nوفي أخرى: «أنَّ ابنَ عُمَرَ كان يُكْرِي مَزَارِعَهُ حتى بلغه في آخر خلافة معاويةَ أنَّ رافعَ بن خَديج يُخْبِرُ فيها بِنَهي رسولِ الله - ﷺ-، فأتاه وأنا معه، فسأله؟ فقال: «كان رسولُ الله - ﷺ- ينهى عن كراء المزارع، فتركها ابنُ عُمَرَ بعدُ، فكان إذا سُئل عنها، قال: زعم رافعُ بنُ خَديِج أنَّ النبيَّ - ﷺ- نهى عنها» .\nوفي أخرى مثله، وقال: «فخرج إليه على البلاط، وأنا معه فسأله، فقال: نعم، نهى رسولُ الله - ﷺ- عن كراء المزارع، فترك عبد الله كِراءها» .\nوفي أخرى: «فانطلقتُ معه أنا والرجل الذي خَبَّرَهُ، حتى أتى رافعًا ...» وذكره.\nوفي أخرى: «أنَّ رافعَ بنَ خَدِيج حَدَّثَ ابنَ عمر أنَّ رسولَ الله - ﷺ- نهى عن كراء المزارع» .\nوفي أخرى قال: «كان ابنُ عمر يُكْري أرضه ببعض ما يخرج منها، فبلغه أنَّ رافعَ بنَ خَديج يَزْجُر عن ذلك، وقال: نهى رسولُ الله - ﷺ- عن ذلك، قال: قد كُنَّا نُكْري الأرض قبل أن نَعْرِفَ رافعًا، وَجَدَ في نفسه، فوضع يده على منكبي حتى دُفِعنا إلى رافع، فقال له عبد الله: أسمعتَ ⦗٤١⦘ النبيَّ - ﷺ- نهى عن كراء الأرض؟ فقال رافع: سمعتُ النبيَّ - ﷺ- يقول: لا تُكروا الأرض بشيء» .\nوفي أخرى: قال ابن عمر: «كُنَّا نُخَابِرُ، ولا نرِى بذلك بأسًا، حتى زعم رافعُ بنُ خديج: أنَّ رسولَ الله - ﷺ- نهى عن المخابرة» .\nوفي أخرى: قال عمرو بن دينار: «أَشهدُ لَسَمَعْتُ ابنَ عُمَرَ وهو يُسأَلُ عن المخابرة، فيقول: ما كُنَّا نرى بذلك بأسًا، حتى أخبرنا عامَ أولَ ابنُ خديِج: أنَّه سمع النبيَّ - ﷺ- ينهى عن الخِبْر» .\nوفي أخرى: عن أُسَيْدِ بن رافع بن خَدِيج «أنَّ أخا رافع قال لقومه: قد نهى رسولُ الله - ﷺ- اليوم عن شيء كان لكم نافعًا (١)، وأمره طاعةٌ وخير، نهى عن الحَقْل» .\nوفي أخرى: قال: سمعتُ أُسَيْدَ بنَ رافع بن خَدِيج يذكر «أنَّهم مُنعِوا المحاقَلةَ، وهي: أرض تُزرَع على بعض ما فيها» .\nوفي أخرى: عن عيسى بنِ سهل بنِ رافعَ بنِ خَديج قال: «إني ليتيم في حَجرِ جَدي رافعِ بنِ خَديِج، وبَلَغْتُ رجلًا، وحَجَجْتُ معه، فجاء أخي عمران بن سهل بن رافع، فقال: يا أبتاه، إنه قد أكرينا أرضنا فلانة بمائتي درهم، فقال: يا بُنيَّ، دَعْ ذاك، فإن الله ﷿ سَيَجعلُ لكم رِزْقًا ⦗٤٢⦘ غيره، إنَّ رسولَ الله - ﷺ- قد نهى عن كراء الأَرض» .\nوفي أخرى عن أُسَيْدِ بنِ ظُهَير: أنَّه خرج إلى قومه بني حارثَةَ، فقال: يا بني حارثةَ «لقد دخلت عليكم مصيبة، قالوا: ما هي؟ قال: نهى رسولُ الله - ﷺ- عن كراء الأرض، قلنا: يا رسولَ الله، إذًا نُكْريها بشيء مِنَ الْحَبِّ، قال: لا، قلنا: نُكريها بالتبن؟ فقال: لا، قلنا: نُكريها بما على الربيع الساقي؟ قال: لا، ازْرعها أو امنحها أخاك» .\nوهذه الرواية لو أُفْرِدَتْ وجُعِلَت وحدها لجاز، فإنها عن أُسَيْدٍ عن النبي - ﷺ-، ولكن قد أُضيفت إلى باقي روايات الحديث.\nوقد أطلنا في ذكر روايات هذا الحديث، لاختلاف ألفاظها ورواتها، فإن هذا الحديث فيه اختلاف كثير، منهم من رواه عن رافع، ومنهم من رواه عن رافع عن عمه ظُهَير، ومنهم من رواه عن رافع عن عَمَّيه، ومنهم، عن رافع عن بعض عمومته، وقد اختلفت الروايات في طرقه.\nوكأنَّ هذا الحديث والذي قبله شيءٌ واحد، إلا أن الحميديَّ أَوْرَدَ الأولَ في مسند ظُهَير بن رافع، والثاني في مسند رافع، فاقتدينا به، ونبَّهنا على ما في الروايات من الاختلاف.\nولقد أطنب النسائي في كتابه، وذِكْر اختلاف الناقلين لحديث ⦗٤٣⦘ رافع ما بَسَطَ القول فيه وأجاد (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n [الخِبْرُ: المخابرة] .\n(الماذيانات): الأنهار الكبار، الواحد: ماذيان، واللفظة غير عربية.\n(أقبال الجداول) جمع جدول، وهو النهر الصغير، وأقبالها: أوائلها وما استقبل منها، وإنما أراد: ما ينبت عليها من العشب.\n(أفْقِرْ أخاك) أصل الإفقار: في إعارة الظهر، يقال: أفقرتُ الرجل دابَّتي: [إذا] أعرتَه ظهرك للركوب.\n_________\n(١) في نسخ النسائي المطبوعة: رافقًا.\n(٢) رواه البخاري ٥ / ٧ و٨ في المزارعة، باب قطع الشجر والنخيل، وباب ما يكره من الشروط في المزارعة، وباب ما كان أصحاب النبي ﷺ يواسي بعضهم بعضًا في الزراعة والثمرة، وفي الشروط، باب الشروط في المزارعة، ومسلم رقم (١٥٤٧) في البيوع، باب كراء الأرض، وباب كراء الأرض بالذهب والورق، والموطأ ٢ / ٧١٣ في كراء الأرض، باب ما جاء في كراء الأرض، والترمذي رقم (١٣٨٤) في الأحكام، باب من المزارعة، وأبو داود رقم (٣٣٩٢) و(٣٣٩٣) و(٣٣٩٥) و(٣٣٩٧) و(٣٣٩٨) و(٣٣٩٩) و(٣٤٠٠) و(٣٤٠١) و(٣٤٠٢) في البيوع، باب في المزارعة، وباب في التشديد في ذلك، والنسائي ٧ / ٣٣ - ٥٠ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع، وانظر \" تهذيب سنن أبي دود \"، وما قاله ابن القيم ٥ / ٥٦ - ٦٢ حول هذا الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٢/٦) و(٤/١٤٠) قال: حدثنا إسماعيل بن إبراهيم. وفي (٢/٦٤) قال: حدثنا عبد الوهاب بن عبد المجيد الثقفي. والبخاري (٣/١٤١) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد. ومسلم (٥/٢١) قال: حدثنا يحيى بن يحيى، قال: أخبرنا يزيد بن زريع. وفي (٥/٢٢) قال: حدثنا أبو الربيع، وأبو كامل، قالا: حدثنا حماد (ح) وحدثني علي بن حجر، قال: حدثنا إسماعيل. والنسائي (٧/٤٦) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد - وهو ابن زريع -. أربعتهم - إسماعيل، وعبد الوهاب، وحماد، ويزيد - عن أيوب.\n٢ - وأخرجه أحمد (٣/٤٦٤) قال: حدثنا يحيى بن سعيد، وابن نمير. وفي (٣/٤٦٥) قال: حدثناه محمد بن عبيد. ومسلم (٥/٢٢) قال: حدثنا ابن نمير، قال: حدثنا أبي. وابن ماجة (٢٤٥٣) قال: حدثنا أبو كريب، قال: حدثنا عبدة بن سليمان، وأبو أسامة، ومحمد بن عبيد. والنسائي (٧/٤٧) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد - وهو ابن الحارث - ستتهم - يحيى، وابن نمير، وابن عبيد، وعبدة، وأبو أسامة، وخالد بن الحارث - عن عبيد الله بن عمر.\n٣ - وأخرجه البخاري (٣/١٢٣) قال: حدثنا موسى بن إسماعيل. والنسائي (٧/٤٧) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا أبي.\nكلاهما - موسى، وعبد الله بن يزيد - قالا: حدثنا جويرية بن أسماء.\n٤ - وأخرجه مسلم (٥/٢٢) قال: حدثني ابن أبي خلف، وحجاج بن الشاعر، قالا: حدثنا زكريا بن عدي، قال: أخبرنا عبيد الله بن عمرو، عن زيد، عن الحكم.\n٥ - وأخرجه النسائي (٧/٤٧) قال: أخبرنا هشام بن عمار، قال: حدثنا يحيى بن حمزة، قال: حدثنا الأوزاعي، قال: حدثني حفص بن عنان.\n٦ - وأخرجه النسائي (٧/٤٦) قال: أخبرني عبد الرحمن بن عبد الله بن عبد الحكم بن أعين، قال: حدثنا شعيب بن الليث، عن أبيه، عن كثير بن فرقد.\nستتهم - أيوب، وعبيد الله، وجويرية، والحكم، وكثير، وحفص بن عنان عن نافع، فذكره.\nفي رواية محمد بن عبيد، وعبدة، وأبي أسامة: عن «عبيد الله - أو قال: عبد الله بن عمر» .\nالروايات مطولة ومختصرة.","vol":"11","page":32},{"text":"٨٥٠٦ - (خ م س) جابر بن عبد الله - ﵄- قال: «كان لرجال مِنَّا فُضُول أَرَضِين، فقالوا: نُؤاجِرُها بالثلث والربع والنصف، فقال النبيُّ - ﷺ-: مَنْ كانت له أرض فليزرْعها أو ليمنحْها أخاه» .\nزاد في رواية: «ولا يؤاجرها إيَّاه، ولا يُكريها» . ⦗٤٤⦘\nزاد في رواية: «فإن أبى فَلْيُمْسِك أرضَه» .\nوفي أخرى قال: «نهى رسولُ الله - ﷺ- عن كراء الأرض، وعن بيعها للسنين، وعن بيع الثمر حتى يطيبَ» .\nوفي أخرى: «نهى أن يُؤخَذَ للأَرض أجرٌ أو حَظّ» .\nوفي أخرى قال: «كنا نُخَابر على عهدِ رسولِ الله - ﷺ-، [فنُصيب] من القِصريّ، ومن كذا، فقال رسولُ الله - ﷺ-: مَن كانت له أرض فَلْيَزْرَعها أو ليُحرِثْها أخاه، أو فَلْيَدَعْها» .\nوفي أخرى: «نهى عن بيع الأرض البيضاءِ سنتين أو ثلاثة» .\nوفي أخرى: «نهى عن بيع السنين» .\nوفي أخرى: «نهى عن بيع ثمر السنين» .\nوفي أخرى: «أنَّه سمعَ رسولَ الله - ﷺ- ينهى عن المزابنة والحقول، فقال جابر: المزابنةُ: الثمرُ بالتَّمْر، والحقول: كِراءُ الأرض» .\nوفي أخرى: «أنَّ رسولَ الله - ﷺ- نهى عن كِراء الأرض، وفيها: قال نافع عن ابن عمر: كُنَّا نُكْرِي أرضنا، ثم تركنا ذلك حين سمعنا حديث رافعِ بنِ خَديِج» .\nوفي أخرى قال: «مَن كان له فَضْلُ أرضٍ فليزرْعها، أو لِيُزْرِعها، ولا تبيعوها» فقلت لسعيد: ما «لا تبيعوها» يعني: «الكراء؟ قال: نعم» أخرجه البخاري ومسلم. ⦗٤٥⦘\nوفي رواية النسائي: أنَّ رسولَ الله - ﷺ- قال: «مَنْ كان له أرض فليَزرعها، فإن عَجَزَ أن يزرَعها فليمنحْها أخاه المسلمَ، ولا يُزْرِعْها إياه» .\nوفي أخرى: «مَنْ كانت له أرض فلَيَزرَعْها، أو ليمنحْها، ولا يُكريها» .\nوأخرج الرواية الأولى وقال: «مَنْ كانت له أرض فليَزْرَعْها، [أو يُزْرِعْها] أو يُمْسِكها» .\nوفي أخرى قال: خَطَبنَا رسولُ الله - ﷺ- فقال: «مَنْ كانت له أرض فَليَزْرَعها، أو ليْزُرِعها، ولا يُؤاجِرْها» .\nوفي أخرى عن جابر يرفعه: «نهى عن كِراء الأرض» .\nوفي أخرى قال: «مَنْ كانت له أرض فليَزرَعها، أو لِيُزرِعْهَا أخاه ولا يُكْرِيها أخاه» .\nوفي أخرى: «أنَّ النبيَّ - ﷺ- نهى عن كراءِ الأرض» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بيعها للسنين) هو أن يبيع ثمرة البستان لأكثر من سنة واحدة، وهو نوع من الغرر.\n(القِصْريُّ) بوزن الهنديِّ: ما يبقى في السنبل بعد ما يداس ويُذْرى.\n_________\n(١) رواه البخاري ٥ / ١٨ في الحرث والمزارعة، باب ما كان أصحاب النبي ﷺ يواسي بعضهم بعضًا في الزراعة والثمرة، وفي الهبة، باب فضل المنيحة، ومسلم رقم (١٥٣٦) في البيوع، باب النهي عن المحاقلة والمزابنة، والنسائي ٧ / ٣٦ - ٣٨ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/٣٠٢) قال: حدثنا يحيى. وفي (٣/٣٠٤ و٣٩٢) قال: حدثنا إسحاق بن يوسف. ومسلم (٥/١٩) قال: حدثنا ابن نمير، قال: حدثنا أبي. والنسائي (٧/٣٦) قال: حدثنا إسماعيل بن مسعود، قال: حدثنا خالد بن الحارث. وفي (٧/٣٦) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. أربعتهم - يحيى، وإسحاق، وعبد الله بن نمير، وخالد بن الحارث - قالوا: حدثنا عبد الملك بن أبي سليمان.\n٢ - وأخرجه أحمد (٣/٣٥٤) قال: حدثنا أبو المغيرة، ومحمد بن مصعب. والبخاري (٣/١٤١) قال: حدثنا عبيد الله بن موسى. وفي (٣/٢١٧) قال: حدثنا محمد بن يوسف. ومسلم (٥/١٩) قال: حدثنا الحكم بن موسى، قال: حدثنا هقل - يعني ابن زياد -. وابن ماجة (٢٤٥١) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا الوليد بن مسلم. والنسائي (٧/٣٧) قال: أخبرنا هشام بن عمار، عن يحيى بن حمزة. سبعتهم - أبو المغيرة، ومحمد بن مصعب، وعبيد الله بن موسى، ومحمد بن يوسف، وهقل، والوليد بن مسلم، ويحيى بن حمزة - عن الأوزاعي.\n٣ - وأخرجه أحمد (٣/٣٦٣) قال: حدثنا عفان ومسلم (٥/١٩) قال: حدثنا شيبان بن فروخ. والنسائي (٧/٣٨) قال: أخبرني أحمد بن يحيى، قال: حدثنا أبو نعيم.\nثلاثتهم - عفان، وشيبان، وأبو نعيم - قالوا: حدثنا همام بن يحيى.\n٤ - وأخرجه أحمد (٣/٣٦٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٥/١٩) قال: حدثنا عبد بن حميد، قال: حدثنا محمد بن الفضل لقبه عارم وهو أبو النعمان السدوسي قال: حدثنا مهدي بن ميمون. وابن ماجة (٢٤٥٤) قال: حدثنا عمرو بن عثمان بن سعيد بن كثير بن دينار الحمصي، قال: حدثنا ضمرة بن ربيعة، عن ابن شوذب. والنسائي (٧/٣٧) قال: أخبرنا عيسى بن محمد - وهو أبو عمير بن النحاس -، وعيسى ابن يونس - هو الفاخوري - قالا: حدثنا ضمرة، عن ابن شوذب. ثلاثتهم - شعبة، ومهدي بن ميمون، وابن شوذب، عن مطر الوراق.\nأربعتهم - عبد الملك، والأوزاعي، وهمام، ومطر الوراق - عن عطاء، فذكره.\n(*) في رواية همام، قال: سأل سليمان بن موسى عطاء وأنا شاهد: أحدثك جابر؟ قال: نعم.","vol":"11","page":43},{"text":"٨٥٠٧ - (خ م س) عبد الله بن عباس - ﵄- «أنَّ رسولَ الله - ﷺ- خَرَجَ إلى أرض وهي تَهتزُّ زرعًا، فقال: لمن هذه؟ فقالوا: اكْتراها فلان، فقال: لو منحها إيَّاه كان خيرًا له من أن يأخذَ عليها أجرًا مَعْلُومًا» .\nوفي رواية أنَّ مجاهدًا قال لطاوس: انطلق بنا إلى [ابن] رافعِ بنِ خَديِج فاسمع منه الحديث عن أبيه عن النبيِّ - ﷺ-، قال: فانتهره، وقال: «إني والله لو أعلم أنَّ رسولَ الله - ﷺ- نهى عنه ما فعلته، ولكن حدِّثَني مَن هو أعلم به منهم - يعني ابنَ عباس - أنَّ رسولَ الله - ﷺ- قال: لأن يَمنَحَ أحدُكم أخاه أرضَهُ خير له من أن يأخذَ عليها خَرجًا معلومًا» أخرجه البخاري ومسلم\nوفي رواية النسائي قال: «كان طاوس يكره أن يؤاجِرَ أرضه بالذَّهب والفِضَّةِ، ولا يرى بالثلث والربع بأسًا، فقال له مجاهد: اذهب إلى ابن رافع بنِ خَدِيج فاسمع حديثه ...» وذكر الحديث (١) .\n_________\n(١) رواه البخاري ٥ / ١١ و١٢ في الحرث والمزارعة، باب إذا لم يشترط السنين في المزارعة، وباب ما كان أصحاب النبي ﷺ يواسي بعضهم بعضًا في الزراعة والثمرة وفي الهبة، باب فضل المنيحة، ومسلم رقم (١٥٥٠) في البيوع، باب الأرض تمنح، والنسائي ٧ / ٣٦ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٠٩) قال: حدثنا سفيان «ابن عيينة» . وأحمد (١/٢٣٤) (٢٠٨٧) قال: حدثنا وكيع، قال: حدثنا سفيان «الثوري» . وفي (١/١٨١) (٢٥٤١) قال: حدثنا عفان، قال: حدثنا حماد بن زيد. وفي (١/٣٤٩) (٣٢٦٣) قال: حدثنا سفيان «ابن عيينة» . والبخاري (٣/١٣٨) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان «ابن عيينة» .وفي (٣/١٤١) قال: حدثنا قبيصة، قال: حدثنا سفيان «الثوري» . وفي (٣/٢١٨) قال:حدثنا محمد بن شار، قال:حدثنا عبد الوهاب. قال:حدثنا أيوب. ومسلم (٥:٢٥) قال: حدثنا يحيى بن يحيى، قال:أخبرنا حماد بن زيد. وفي (٥/٢٥) قال: حدثنا ابن أبي عمر، قال: حدثنا الثقفي، عن أيوب (ح) وحدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، جميعا عن وكيع، عن سفيان «الثوري» (ح) وحدثنا محمد بن رمح، قال: أخبرنا الليث، عن ابن جريج (ح) وحدثني علي بن حجر، قال: حدثنا الفضل بن موسى، عن شريك، عن شعبة. وأبو داود (٣٣٨٩) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان «الثوري» . وابن ماجة (٢٤٥٦) قال: حدثنا محمد بن رمح، قال: أخبرنا الليث بن سعد، عن عبد الملك بن عبد العزيز بن جريج. وفي (٢٤٦٢) قال: حدثنا محمد بن الصباح، قال: أنبأنا سفيان بن عيينة. وفي (٢٤٦٤) قال: حدثنا أبو بكر بن خلاد الباهلي، ومحمد بن إسماعيل، قالا: حدثنا وكيع، عن سفيان «الثوري» . والترمذي (١٣٨٥) قال: حدثنا محمود بن غيلان، قال: أخبرنا الفضل بن موسى الشيباني، قال: أخبرنا شريك، عن شعبة. والنسائي (٧/٣٦) قال: أخبرني محمد بن عبد الله بن المبارك، قال: حدثنا زكريا بن عدي، قال: حدثنا حماد بن زيد. ستتهم - سفيان بن عيينة، وسفيان الثوري، وحماد بن زيد، وأيوب، وابن جريج، وشعبة - عن عمرو بن دينار.\n٢ - وأخرجه أحمد (١/٢٨٦) (٢٥٩٨) و(١/٣٣٨) (٣١٣٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. ومسلم (٥/٢٦) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا عبد الله بن جعفر الرقي، قال: حدثنا عبيد الله بن عمرو، عن زيد بن أبي أنيسة. كلاهما - شعبة، وزيد بن أبي أنيسة - عن عبد الملك بن ميسرة أبي زيد.\n٣ - وأخرجه أحمد (١/٣١٣) (٢٨٦٤) . ومسلم (٥/٢٥) قال: حدثني عبد بن حميد، ومحمد بن رافع. وابن ماجة (٢٤٥٧) قال: حدثنا العباس بن عبد العظيم العنبري. أربعتهم - أحمد، وعبد بن حميد، ومحمد بن رافع، والعباس - عن عبد الرزاق، قال: أخبرنا معمر، عن ابن طاوس.\n٤ - وأخرجه مسلم (٥/٢٥) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن عمرو، وابن طاوس.\nثلاثتهم - عمرو، وعبد الملك بن ميسرة، وابن طاوس - عن طاوس، فذكره.","vol":"11","page":46},{"text":"٨٥٠٨ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ كانت له أرض فليَزْرَعها، أو ليمنحْها أخاه، فإن أبى فليُمسك ⦗٤٧⦘ أرَضهُ» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري تعليقًا ٥ / ١٨ في الحرث والمزارعة، باب ما كان أصحاب النبي ﷺ يواسي بعضهم بعضًا في الزراعة والثمر، وقد وصله مسلم رقم (١٥٤٤) في البيوع، باب كراء الأرض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري تعليقا في كتاب المزارعة باب ما كان أصحاب النبي -ﷺ- يواسي بعضهم بعضا في الزراعة والثمر.\nوأخرجه مسلم (٥/٢٠) قال: حدثنا حسن بن علي الحلواني. وابن ماجة (٢٤٥٢) قال: حدثنا إبراهيم بن سعيد الجوهري.\nكلاهما - حسن، وإبراهيم - عن أبي توبة الربيع بن نافع، عن معاوية بن سلام، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"11","page":46},{"text":"٨٥٠٩ - (د س) سعد بن أبي وقاص - ﵁ - قال: «كان أصحاب المزارعِ في زمنِ النبيِّ - ﷺ- يُكْرُون مَزَارِعَهُم بما يكون على السواقي من الزرع، فجاؤوا رسولَ الله - ﷺ- فاختصموا في بعض ذلك، فنهاهم رسولُ الله - ﷺ- أن يُكروا بذلك، وقال: اكْروا بالذَّهبِ والفِضة» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣٣٩١) في البيوع، باب في المزارعة، والنسائي ٧ / ٤١ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع، وفي سنده محمد بن عكرمة، لم يوثقه غير ابن حبان وباقي رجاله ثقات، وذكره الذهبي في \" الميزان \" فقال: لم يرو عنه إلا إبراهيم بن سعد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٧٨) (١٥٤٢) قال: حدثنا يعقوب. وفي (١/١٨٢) (١٥٨٢) قال: حدثنا يزيد. والدارمي (٢٦٢١) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا يزيد بن هارون. وأبو داود (٣٣٩١) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا يزيد بن هارون. والنسائي (٧/٤١) قال: أخبرنا عبيد الله بن سعد بن إبراهيم، قال: حدثني عمي «يعقوب» .\nكلاهما - يعقوب، ويزيد بن هارون - عن إبراهيم بن سعد، عن محمد بن عكرمة بن عبد الرحمن بن الحارث بن هشام، عن محمد بن عبد الرحمن بن أبي لبيبة، عن سعيد بن المسيب، فذكره.\n(*) في رواية يعقوب: «محمد بن عبد الرحمن بن لبيبة» . وفي رواية يزيد بن هارون: «محمد بن عبد الرحمن بن أبي لبيبة» .\nوفي سنده محمد بن عكرمة لم يوثقه غير ابن حبان وباقي رجاله ثقات.","vol":"11","page":47},{"text":"٨٥١٠ - (س) سعيد بن المسيب - ﵀- قال: «نهى رسولُ الله - ﷺ- عَنِ المحاقلةِ» قال سعيد: فذكر نحوه.\nهكذا أخرجه النسائي عقيب روايةٍ لحديثِ رافع بنِ خَديج (١) .\nوفي رواية رافع: «إنما يزرع ثلاثة: رجلٌ له أرض، فهو يزرعها» . الحديث، وقد تقدَّم في روايات حديث رافع (٢) .\n_________\n(١) رواه النسائي ٧ / ٤٠ و٤١ في المزارعة، باب النهي عن كراء الأرض بالثلث والربع مرسلًا، ورواه أيضًا مسندًا من حديث رافع النسائي وأبو داود، وهو حديث صحيح، وقد تقدم.\n(٢) رقم (٨٤٧٠) وهو إحدى روايات أبي داود والنسائي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٤٠٠) قال: حدثنا مسدد. وابن ماجة (٢٢٦٧ و٢٤٤٩) قال: حدثنا هناد بن السري. والنسائي (٧/٤٠ و٢٦٧) قال: أخبرنا قتيبة بن سعيد.\nثلاثتهم - مسدد، وهناد، وقتيبة - قالوا: حدثنا أبو الأحوص، عن طارق بن عبد الرحمن، عن سعيد بن المسيب، فذكره.","vol":"11","page":47},{"text":"٨٥١١ - (د) زيد بن ثابت - ﵁ - «أنَّ رسولَ الله - ﷺ- نهى عن بيع المخابرة، والمخابرةُ: أنْ يأخذَ الأرض بنصف، أو ثلث، أو رُبُع» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٠٧) في البيوع، باب في المخابرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٨٧) قال: حدثنا كثير. وفيه (٥/١٨٧) قال: حدثنا فياض بن محمد أبو محمد الرقي. وعبد بن حميد (٢٥٣) قال: حدثنا كثير بن هشام. وأبو داود (٣٤٠٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عمر بن أيوب.\nثلاثتهم - كثير، وفياض، وعمر - عن جعفر بن برقان، عن ثابت بن الحجاج، فذكره.","vol":"11","page":48},{"text":"٨٥١٢ - (م) عبد الله بن السائب - ﵁ - قال: «دَخَلْنا على عبد الله بنِ مَعْقِل، فسألناه عن المزارعة؟ فقال: زعم ثابتُ بنُ الضحاك أنَّ رسولَ الله - ﷺ- نهى عن المزارعة، وأمَرَ بالمؤاجرة، وقال: لا بأس بها» أخرجه مسلم (١) .\n_________\n(١) رقم (١٥٤٩) في البيوع، باب في المزارعة والمؤاجرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٣) قال: حدثنا عفان، قال: حدثنا عبد الواحد بن زياد، والدارمي (٢٦١٩) قال: أخبرنا محمد بن عيينة، عن علي بن مسهر. ومسلم (٥/٢٤) قال: حدثنا يحيى بن يحيى، قال: أخبرنا عبد الواحد بن زياد (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر. وفي (٥/٢٥) قال: حدثنا إسحاق بن منصور، قال: أخبرنا يحيى بن حماد، قال: أخبرنا أبو عوانة.\nثلاثتهم - عبد الواحد، وعلي، وأبو عوانة - عن سليمان الشيباني، عن عبد الله بن السائب، قال: سألت عبد الله بن معقل، فذكره.","vol":"11","page":48},{"text":"٨٥١٣ - (د) جابر بن عبد الله - ﵄- قال: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ لم يَذَرِ المخابرةَ فَلْيَأْذَنْ بِحَرب من الله ورسوله» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤٠٦) في البيوع، باب في المخابرة، وفي سنده عبد الله بن رجاء وهو ثقة تغير حفظه قليلًا، كما قال الحافظ في \" التقريب \"، والحديث رواه أيضًا الترمذي في \" العلل \" وذكر أنه سأل عنه البخاري فقال: إنما نهى عن تلك الشروط الفاسدة التي كانوا يشترطونها، فمن لم ينته، فليؤذن بحرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٤٠٦) قال: حدثنا يحيى بن معين، قال: حدثنا ابن رجاء - يعني المكي - قال ابن خثيم:حدثني عن أبي الزبير، فذكره.","vol":"11","page":48},{"text":"٨٥١٤ - () معاذ بن جبل - ﵁ - قال: «كُنَّا نُكْري الأرض بالثلث والربع، فقال رسولُ الله - ﷺ-: مَنْ لم يترك المخابرة فليأذَن بِحَرب من الله ورسوله، قال: ولم يكنِ الذهبُ ولا الوَرِق يومئذ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":48},{"text":"<span data-type=\"title\" id=toc-1914>الكتاب الثالث: في المدح</span>\n٨٥١٥ - (د) مطرف [بن عبد الله بن الشخير] قال: قال أبي: «انطلقتُ في وفَدِ بني عامر إلى رسولِ الله - ﷺ-، فقلنا: أنتَ سَيِّدُنا؟ فقال: السيد الله، قلنا: وأفضلُنا فَضلًا، وأعظمُنا طَوْلًا، فقال: قولوا بقولكم، أو بعض قولكم، ولا يَستَجْرِيَنَّكم الشيَطان» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قولوا بقولكم ولا يستجرينَّكم الشيطان) الجَرِيُّ: الوكيل، يقال: جرَّيت جرِيًّا، واستجريت جرِيًّا، أي: اتخذت وكيلًا، ومعنى الحديث: يقول: تكلَّموا بما يحضركم من القول، ولا تَسجَعوا كأنما تنطقون على لسان الشيطان، وذلك: أن القوم كانوا مدحوه، فكره لهم المبالغة في المدح ونهاهم عن ذلك، وقوله: «لا يستهوينَّكم» أي: لا يستميلنَّكم ويضلنَّكم، وقيل: لا يذهبْ بكم.\n_________\n(١) رقم (٤٨٠٦) في الأدب، باب في كراهية التمادح، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح:\n١ - أخرجه أحمد (٤/٢٤) قال: حدثنا حجاج. وفي (٤/٢٥) قال: حدثنا محمد بن جعفر. (ح) وحجاج. والنسائي في «عمل اليوم والليلة» (٢٤٥) قال: أخبرنا محمد بن المثنى. قال: حدثنا محمد. كلاهما - حجاج، ومحمد بن جعفر - عن شعبة، عن قتادة.\n٢ - وأخرجه أحمد (٤/٢٢٥) قال: حدثنا سويد بن عمرو، وعبد الصمد. والنسائي في «عمل اليوم والليلة» (٢٤٦) قال: أخبرنا حرمي بن يونس بن محمد، قال: حدثنا أبي.\nثلاثتهم - سويد، وعبد الصمد، ويونس - عن مهدي بن ميمون، عن غيلان بن جرير.\n٣ - وأخرجه البخاري في «الأدب المفرد» (٢١١) . وأبو داود (٤٨٠٦) قالا: حدثنا مسدد. والنسائي في «عمل اليوم والليلة» (٢٤٧) قال: أخبرنا حميد بن مسعدة. كلاهما - مسدد، وحميد - عن بشر بن المفضل، عن أبي مسلمة سعيد بن يزيد، عن أبي نضرة.\nثلاثتهم - قتادة، وغيلان، وأبو نضرة - عن مطرف بن عبد الله بن الشخير، فذكره.","vol":"11","page":49},{"text":"٨٥١٦ - () أنس بن مالك - ﵁ - قال: «إنَّ ناسًا قالوا: ⦗٥٠⦘ يا رسول الله، ويا خيرنا وابنَ خيرِنا، ويا سيدنا وابنَ سيدنا، فقال رسولُ الله - ﷺ-: السَّيِّد الله، قالوا: أنتَ أفضلُنا فضلًا، وأعظمُنا طَوْلًا، فقال: يا أيُّها الناس، عليكم بقولكم، ولا يَستهوينَّكم الشيطانُ، إني لا أريدُ أن ترفعوني فوق منزلتي التي أنزلنيها الله ﵎، أنا محمدُ بنُ عبد الله، عبدُ [الله] ورسولُه» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السيد الله) يريد بقوله: «السيد الله» أن حقيقة السؤدد لله، وأن الخلق كلهم عبيد له، وإنما منعهم أن يدعوه سيدًا مع قوله: «أنا سيد ولد آدم» وقوله يوم حكم بني قريظة: «قوموا إلى سيدكم» يريد سعد بن معاذ، من أجل أنهم حديثو عهدٍ بالإسلام، وكانوا يحسِبون أن السيادة بالنبوَّة هي كأسباب الدنيا، وكان لهم رؤوساء يعظِّمونهم، وينقادون لأمرهم، ويسمونهم السادات، فعلمهم الثناء عليه، وأرشدهم إلى الأدب في ذلك، فقال: «قولوا بقولكم» أي: قولوا بقول أهل دينكم وملَّتكم، وادعوني نبيًا ورسولا، كما سماني الله ﷿ في كتابه، فقال: ﴿يا أيها النبيُّ﴾ و﴿يا أيها الرسول﴾ ولا تسمُّوني سيدًا، كما تسمون رؤساكم وعظماءكم، ولا تجعلوني مثلهم، فإني لست كأحدهم ⦗٥١⦘ إذ كانوا يسوِّدونكم في أسباب الدنيا، وأنا أسوِّدكم في النبوة والرسالة.\nوقوله: \" أو بعض قولكم \" فيه حذف واختصار، ومعناه: دعوا بعض قولكم واتركوه، يريد بذلك: الاقتصاد في المقال.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد في \" المسند \" ٢ / ١٥٣، وإسناده صحيح، وهو بمعنى الذي قبله والذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين. وأخرجه أحمد (٣/١٥٣) قال: ثنا حسن بن موسى، ثنا حماد بن سلمة، عن ثابت البناني عن أنس، فذكره.","vol":"11","page":49},{"text":"٨٥١٧ - () عبد الله بن عباس - ﵄- قال: سمعتُ عُمَرَ يقول علي المنبرِ: سمعتُ رسولَ الله - ﷺ- يقول: «لا تُطْروني كما أَطْرَتِ النصارى ابنَ مريم، فإنما أنا عبد، فقولوا: عبد الله ورسولُه» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تطروني) الإطراء: مجاوزةُ الحدِّ في المدح، والكذبُ فيه.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه البخاري، وهو عنده ٦ / ٣٥٤ و٣٥٥ في الأنبياء، باب قوله تعالى: ﴿واذكر في الكتاب مريم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٤٤٥) قال: حدثنا الحميدي، حدثنا سفيان، قال: سمعت الزهري يقول: أخبرني عبيد الله بن عبد الله بن عباس، عن ابن عباس سمع عمر يقول، فذكره.","vol":"11","page":51},{"text":"٨٥١٨ - (خ م د) أبو بكرة - ﵁ - قال: «أَثنى رجلٌ على رَجُلٍ عند النبيِّ - ﷺ-، فقال: ويلك، قطعتَ عُنق صاحبك، - ثلاثًا - ثم قال: مَنْ كان منكم مادحًا أخاه لا محالةَ، فليقل: أَحْسِبُ فلانًا، واللهُ حسيبه، ولا يُزَكِّي على الله أحدًا، أَحْسِبُ كذا وكذا إن كان يعلم ذلك منه» أخرجه البخاري ومسلم وأبو داود.\nوفي رواية لمسلم: «أن النبيَّ - ﷺ- ذُكِر عنده رجل، فقال رجل: يا رسولَ الله، مَا مِنْ رَجُل بعد رسول الله أفضل منه في كذا، فقال ⦗٥٢⦘ النبيُّ - ﷺ-: ويحك، قَطَعتَ عُنُقَ صاحبك - مرارًا يقول ذلك - ثم ذكر الحديث نحوه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قطعت عنق صاحبك) أي: أهلكته بالإطراء والمدح الزائد، وتعظيمك شأنه عند نفسه، فإنه يعجب بنفسه، فيهلك، كأنك قد قطعت عنقه.\n_________\n(١) رواه البخاري ٥ / ٢٠٢ و٢٠٣ في الشهادات، باب إذا زكى رجل رجلًا كفاه، وفي الأدب باب ما يكره من التمادح، وباب ما جاء في قول الرجل: ويلك، ومسلم رقم (٣٠٠٠) في الزهد، باب النهي عن المدح، وأبو داود رقم (٤٨٠٥) في الأدب، باب في كراهية التمادح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٤١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/٤٥) قال: حدثنا عفان، قال: حدثنا وهيب، ويزيد - يعني ابن زريع -. وفي (٥/٤٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. وفي (٥/٤٧) قال: حدثنا محبوب بن الحسن. والبخاري (٣/٢٣١) قال: حدثنا محمد بن سلام، قال: أخبرنا عبد الوهاب. وفي (٨/٢٢) . وفي «الأدب المفرد» (٣٣٣) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٨/٤٦) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. ومسلم (٨/٢٢٧) قال: حدثنا يحيى بن يحيى، قال: حدثنا يزيد بن زريع. (ح) وحدثني محمد بن عمرو بن عباد بن جبلة بن أبي رواد، قال: حدثنا محمد بن جعفر (ح) وحدثني أبو بكر بن نافع، قال: أخبرنا غندر، قال: قال شعبة. وفي (٨/٢٢٨) قال: وحدثنيه عمرو الناقد، قال: حدثنا هاشم بن القاسم (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا شبابة بن سوار، كلاهما عن شعبة. وأبو داود (٤٨٠٥) قال: حدثنا أحمد بن يونس، قال: حدثنا أبو شهاب. وابن ماجة (٣٧٤٤) قال: حدثنا أبو بكر، قال: حدثنا شبابة، قال: حدثنا شعبة. سبعتهم - شعبة، ووهيب، ويزيد، وسفيان، ومحبوب، وعبد الوهاب، وأبو شهاب - عن خالد الحذاء.\n٢ - وأخرجه أحمد (٥/٥٠) قال أبو عبد الرحمن عبد الله بن أحمد: وجدت هذه الأحاديث في كتاب أبي بخط يده حدثنا هوذة بن خليفة، قال: حدثنا حماد بن سلمة، عن علي بن زيد.\nكلاهما - خالد الحذاء، وعلي بن زيد - عن عبد الرحمن بن أبي بكرة، فذكره.","vol":"11","page":51},{"text":"٨٥١٩ - (خ م) أبو موسى الأشعري - ﵁ - «أنَّ رسولَ الله - ﷺ- سمع رَجلًا يُثْني على رَجُل، ويُطْريه في المِدْحَةِ فقال: أهلكتم - أو قطعتم - ظَهْرَ الرَّجُلِ» أخرجه البخاري ومسلم (١) .\nوزاد رزين: «أما إنَّه لو سمعَ ورضي قولَكَ ما أفلح» .\n_________\n(١) رواه البخاري ٥ / ٢٠٣ في الشهادات، باب ما يكره من الإطناب في المدح وليقل ما يعلم، وفي الأدب، ما يكره من التمادح، ومسلم رقم (٣٠٠١) في الزهد، باب النهي عن المدح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤١٢) . والبخاري (٣/٢٣١) . وفي (٨/٢٢) . وفي «الأدب المفرد» (٣٣٤) . ومسلم (٨/٢٢٨) . وعبد الله بن أحمد (٤/٤١٢) .\nأربعتهم - أحمد، والبخاري، ومسلم، وعبد الله - عن أبي جعفر محمد بن الصباح، قال: حدثنا إسماعيل بن زكرياء، عن بريد بن عبد الله بن أبي بردة، عن أبي بردة، فذكره.","vol":"11","page":52},{"text":"٨٥٢٠ - (م د ت) عبد الله بن سخبرة (١) قال: قام رجل يثني على بعض الخلفاء، فجعل المقدادُ ﵁ يَحثي عليه التراب، فقال له: ما شأنُك؟ فقال: «أمَرَنا رسولُ الله - ﷺ- أن نَحْثُوَ في وُجوهِ المدَّاحين الترابَ» . ⦗٥٣⦘\nوفي رواية هَمَّام بن الحارث عن المقداد «أنَّ رجلًا جعل يمدح عثمان، فَعَمَدَ المقدادُ، فجثا على ركبتيه - وكان رجلًا ضخْمًا - وجعل يحثو في وجهه الحَصْباء، فقال عثمانُ: ما شأنُك؟ فقال: إنَّ رسولَ الله - ﷺ- قال: إذا رأيتُم المدَّاحينَ، فاحثوا في وُجوههمُ الترابَ» أخرجه مسلم، وأخرج الترمذي الأولى.\nوفي رواية أبي داود قال همام: «قام رجل، فأثنى على عثمان في وجهه، فأخذ المقدادُ بنُ الأسود ترابًا فحثا في وجهه، وقال: قال رسولُ الله - ﷺ-: إذا لِقيتم المدَّاحِينَ فاحثوا في وجوههم الترابَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المدَّاحون) هم الذين اتخذوا مدح الناس عادةً، وجعلوه بضاعة يتأكَّلون به من الممدوح، فأما من مدح على الفعل الحسن والأمر المحمود، ترغيبًا في أمثاله، وتحريضًا للناس على الاقتداء به في أشباهه، فليس بمدَّاح، وإن كان قد صار مادحًا بما تكلم به من جميل القول، وقد استعمل المقداد الحديث على ظاهره في تناول التراب بيده، وحَثيه في وجه المادح، وقد يتؤوَّل أيضًا على وجه آخر، وهو أن يكون معناه: الخيبة والحرمان، ⦗٥٤⦘ أي: من تعرَّض لكم بالثناء والمدح فلا تعطوه واحرموه، فكنى بالتراب عن الحرمان، كقولهم: ما لَه غير التراب، وما في يده غير التراب، وكقوله - ﷺ-: «إذا جاءك من يطلب ثمن الكلب، فاملأْ كَفَّه ترابًا» وكقوله: «وللعاهر الحجر» ومثله في الكلام كثير.\n_________\n(١) هو أبو معمر الكوفي من أزد شنوءة.\n(٢) رواه مسلم رقم (٣٠٠٢) في الزهد، باب النهي عن المدح، وأبو داود رقم (٤٨٠٤) في الأدب، باب في كراهية التمادح، والترمذي رقم (٢٣٩٥) في الزهد، باب ما جاء في كراهية المدحة والمداحين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥) . والبخاري في «الأدب المفرد» (٣٣٩) قال: حدثنا علي بن عبد الله. ومسلم (٨/٢٢٨) قال: حدثنا أبو بكر بن أبي شيبة. ومحمد بن المثنى. وابن ماجة (٣٧٤٢) قال: حدثنا أبو بكر. والترمذي (٢٣٩٣) قال: حدثنا محمد بن بشار.\nخمستهم - أحمد، وعلي، وأبو بكر، وابن المثنى، وابن بشار - عن عبد الرحمن بن مهدي، قال: حدثنا سفيان بن سعيد، عن حبيب بن أبي ثابت، عن مجاهد، عن أبي معمر، فذكره.\n(*) أخرجه أحمد (٦/٥) قال: حدثنا سفيان، عن ابن أبي نجيح، عن مجاهد، «أن سعيد بن العاص بعث وفدا من العراق إلى عثمان، فجاؤوا يثنون عليه، فجعل المقداد يحثو في وجوههم التراب ...» الحديث. ليس فيه «أبو معمر» .","vol":"11","page":52},{"text":"٨٥٢١ - (ت) أبو هريرة - ﵁ - قال: «أَمْرَنا رسولُ الله - ﷺ- أن نَحْثُوَ في أفواه المدَّاحين الترابَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٩٦)، في الزهد، باب ما جاء في كراهية المدحة والمداحين، من حديث سالم الخياط عن الحسن البصري عن أبي هريرة، وسالم صدوق سيء الحفظ، والحسن لم يسمع من أبي هريرة، ولذلك قال الترمذي: هذا حديث غريب من حديث أبي هريرة. أقول: ولكن يشهد له الذي قبله فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣٩٤) قال: حدثنا محمد بن عثمان الكوفي. قال: حدثنا عبيد الله بن موسى، عن سالم الخياط، عن الحسن، فذكره.\nوقال أبو عيسى: هذا حديث غريب من أحاديث أبي هريرة.","vol":"11","page":54},{"text":"<span data-type=\"title\" id=toc-1915>الكتاب الرابع: في المزح والمداعبة</span>\n٨٥٢٢ - (ت) أبو هريرة﵁- قال: قالوا: «يا رسولَ الله إنَّكَ لَتُدَاعِبنا، قال: إني لا أقول إلا حقًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٩١) في البر والصلة، باب ما جاء في المزاح، وإسناده حسن، وقال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٤٠) قال: حدثنا يونس. قال: حدثنا ليث، عن محمد. وفي (٢/٣٦٠) قال: حدثنا إبراهيم بن إسحاق. قال: حدثنا ابن مبارك، عن أسامة بن زيد. والترمذي (١٩٩٠) . وفي «الشمائل» (٢٣٢) قال: حدثنا عباس بن محمد الدوري البغدادي. قال: حدثنا علي بن الحسن قال: أخبرنا عبد الله بن المبارك، عن أسامة بن زيد.\nكلاهما - محمد بن عجلان، وأسامة بن زيد - عن سعيد بن أبي سعيد المقبري، فذكره.\n(*) أخرجه البخاري في «الأدب المفرد» (٢٦٥) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث. قال: حدثني ابن عجلان، عن أبيه، أو سعيد، عن أبي هريرة، فذكره.","vol":"11","page":54},{"text":"٨٥٢٣ - (ت د) أنس بن مالك - ﵁ - «أنَّ امرأةَ أتتْ ⦗٥٥⦘ رسولَ الله - ﷺ-، فقالت: يا رسولَ الله احمِلْنا على بعير، فقال: أحْمِلُكُمْ على وَلَدِ الناقةِ، قالت: وما نَصْنَع بولدِ الناقةِ؟ فقال رسولُ الله - ﷺ-: هل تَلِدُ الإبِلَ إلا النُّوقُ؟» .\nأخرجه الترمذي وأبو داود، وجعلا بدل المرأة رجلًا (١) .\nزاد رزين قال: وكان يقول لي: «يا ذا الأُذُنَين، يمازحني» (٢) .\nقال: وسمعته يقول لامرأة: «زوُجكِ، ذلك البياضُ في عينيه؟ قالت: عَقْرَى، ومتى رأيتَه؟ قال: وهل من عين إلا وفيها بياض؟» (٣) .\nوقال لامرأة عِجوز «إنه لا يدخلُ الجنةَ عجوز، فقالت: وما لهنَّ؟ وكانت تقرأ القرآنَ، فقال لها: أما تقرئين القرآن ﴿إنا أنشأناهنَّ إنشاءً. فجعلناهنَّ أبكارًا. عُرُبًا أتْرابًا. لأصحاب اليمين﴾ [الواقعة: الآية ٣٥ - ٣٨]» (٤) . ⦗٥٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عَقْرَى) هذا دعاء عليها بالعَقْر - وهو الجرح - أي: عقرها الله، وظاهره الدعاءُ ولم يُرِد الدعاءَ، إنما هو على طريق التعجُّب من الشيء، كقولهم: «تربت يداك» ونحو ذلك، ويقال: إن الصواب «عقرًا» بالتنوين، لأنه مصدر عَقَر، إلا أن المحدِّثين هكذا يروونه بغير تنوين.\n(إنا أنشأناهنَّ إنشاءً. فجعلناهنَّ أبكارًا. عُرُبًا أترابًا) الإنشاء: إبداء الخلق، و«الأبكار» جمع بكر، وهي التي لم تفْتَضَّ «العُرُب» جمع عَروب وهي المرأة الحسناء المتحبِّبة إلى زوجها، والأتراب: الأقران.\n_________\n(١) رواه الترمذي رقم (١٩٩٢) في البر والصلة، باب ما جاء في المزاح، وأبو داود رقم (٤٩٩٨) في الأدب، باب ما جاء في المزاح، وإسناد صحيح.\n(٢) زيادة رزين هذه ستأتي من رواية الترمذي وأبي داود بعد هذا الحديث.\n(٣) ذكره الغزالي في \" إحياء علوم الدين \" من حديث زيد بن أسلم، قال العراقي: رواه الزبير ابن بكار في كتاب \" الفكاهة والمزاح \"، وابن أبي الدنيا من حديث عبد الله بن سهم الفهري مع اختلاف.\n(٤) رواه الترمذي في \" الشمائل \" باب ما جاء في صفة مزاح النبي ﷺ من حديث الحسن مرسلًا. قال العراقي في \" تخريج الأحياء \": وأسنده ابن الجوزي في \" الوفاء \" من حديث أنس بسند ضعيف، ورواه البيهقي أيضًا من حديث عائشة، وكذا الطبراني في \" الأوسط \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٦٧) قال: حدثنا خلف بن الوليد. والبخاري في «الأدب المفرد» (٢٦٨) قال: حدثنا محمد بن الصباح. وأبو داود (٤٩٩٨) قال: حدثنا وهب بن بقية. والترمذي (١٩٩١) . وفي «الشمائل» (٢٣٨) قال: حدثنا قتيبة بن سعيد.\nأربعتهم - خلف، وابن الصباح، ووهب، وقتيبة - عن خالد بن عبد الله الواسطي، عن حميد، فذكره.","vol":"11","page":54},{"text":"٨٥٢٤ - (ت د) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «يا ذا الأُذُنينِ - يعني يمازحه» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١٩٩٣) في البر والصلة، باب ما جاء في المزاح، وأبو داود رقم (٥٠٠٢) في الأدب، باب ما جاء في المزاح، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١١٧) قال: حدثنا أبو أسامة. وفي (٣/١٢٧) قال: حدثنا حجاج. وأبو أسامة. وفي (٣/٢٤٢) قال: حدثنا إسحاق. وفي (٣/٢٦٠) قال: حدثنا أسود. وأبو داود (٥٠٠٢) قال: حدثنا ابن مهدي. والترمذي (١٩٩٢ و٣٨٢٨)، وفي الشمائل (٢٣٥) قال:حدثنا محمود بن غيلان، قال:حدثنا أبو أسامة..\nخمستهم - أبو أسامة، وحجاج، وإسحاق، وأسود، وإبراهيم - عن شريك، عن عاصم، فذكره.","vol":"11","page":56},{"text":"٨٥٢٥ - (د) أُسيد بن حُضَير - ﵁ - قال: «إنَّ رجلًا من الأنصار كان فيه مُزَاحُ، فبينا هو يُحدِّثُ القوم يُضْحكهم، إذْ طَعَنَهُ رسولُ الله - ﷺ- بِخاصرته بِعودِ كان في يده، فقال: أصبِرني يا رسول الله فقال: اصطَبِر، قال: إنَّ عليك قميصًا، وليس عليَّ قميص، فرفع رسولُ الله - ﷺ- قميصَهُ، فاحتَضَنَه، وجعل يُقَبِّل كَشحَه، قال: إنما أردتُ هذا ⦗٥٧⦘ يا رسولَ الله» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أصْبِرْني) من نفسك، أي: أقدِرني، ومكِّنِّي من نفسك لأقتص منك، يقال: أصبره فاصطبر، أي: أقصَّه فاقتص.\n(كشحه) الكشح: ما فوق مَشَدِّ الإزار من جانب البطن، وهما كشحان.\n_________\n(١) رقم (٥٢٢٤) في الأدب، باب في قبلة الجسد، وفي سنده حصين بن عبد الرحمن السلمي أبو الهذيل الكوفي، وهو ثقة لكنه تغير، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٢٤) قال: حدثنا عمرو بن عون، أخبرنا خالد، عن حصين، عن عبد الرحمن بن أبي ليلى، عن أسيد بن حضير، فذكره.","vol":"11","page":56},{"text":"٨٥٢٦ - (د ت) عبد الله بن السائب بن يزيد بن السائب عن أبيه عن جده أنه سمع رسولَ الله - ﷺ- يقول: «لا يأخُذَنَّ أحدُكم عصا أخيه لاعبًا جادًّا، ومن أخذ عصا أخيه فليردَّها إليه» أخرجه الترمذي.\nوفي رواية أبي داود «لا يأخُذَنَّ أحدُكم متاع أخيه لاعبًا جادًّا» .\nوفي رواية «لعبًا ولا جِدًّا ... الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لاعبًا جادًّا) هو أن لا يريد بأخذه سرقته؛ ولكن يريد إدخال الغيظ على ⦗٥٨⦘ أخيه فهو لاعب في مذهب السرقة، جادٌّ في إدخال الأذى عليه، أي: هو قاصد للعب، مريد للجدِّ في ذلك ليغيظه.\n_________\n(١) رواه أبو داود رقم (٥٠٠٣) في الأدب، باب من يأخذ الشيء على المزاح، والترمذي رقم (٢١٦١) في الفتن، رقم (٣)، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٤٣٧) قال: أخبرنا عبد الرزاق. قال: حدثنا معمر. والبخاري في «الأدب المفرد» (٢٤١) قال: حدثنا عاصم بن علي. وأبو داود (٥٠٠٣) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى (ح) وحدثنا سليمان بن عبد الرحمن، قال: حدثنا شعيب بن إسحاق. والترمذي (٢١٦٠) قال: حدثنا بندار. قال: حدثنا يحيى بن سعيد.\nأربعتهم - معمر، وعاصم، ويحيى، وشعيب - عن ابن أبي ذئب، عن عبد الله بن السائب بن يزيد، عن أبيه، فذكره.","vol":"11","page":57},{"text":"٨٥٢٧ - (د) [عبد الرحمن] بن أبي ليلى قال: حدثنا أصحابُ محمد - ﷺ- «أنَّهم كانوا يسيرون مع رسولِ الله - ﷺ-، فنام رجلٌ منهم، فانطلق بعضهم إلى حَبلٍ معه، فأخذه، فَفَزِعَ، فقال رسولُ الله - ﷺ-: لا يحلُّ لمسلم أن يُروِّعَ مُسلمًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٠٤) في الأدب، باب من يأخذ الشيء على المزاح، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٦٢) . وأبو داود (٥٠٠٤) قال: حدثنا محمد بن سليمان الأنباري.\nكلاهما - أحمد بن حنبل، ومحمد بن سليمان - عن عبد الله بن نمير. قال: حدثنا الأعمش. عن عبد الله بن يسار الجهني، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"11","page":58},{"text":"<span data-type=\"title\" id=toc-1916>الكتاب الخامس: في الموت وما يتعلَّق به أولًا وآخرًا </span>وفيه ذكر وفاة رسول الله - ﷺ -، وفيه ثلاثة أبواب\n<span data-type=\"title\" id=toc-1917>الباب الأول: في ذكر وفاة النبي - ﷺ -، وغسله وكفنه</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1918>الفصل الأول: في مرضه وموته</span>\n٨٥٢٨ - (خ) عائشة - ﵂- قالت: «كان رسولُ الله - ﷺ- يقول في مرضه الذي مات فيه: يا عائشة، ما أزال أجِدُ أَلَم الطعام الذي أكَلْتُ بخيبرَ، وهذا أوانُ وجدتُ انقطاع أبْهَرِي من ذلك السّم» ⦗٦٠⦘ أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأبهر): عرق مستبطن الصلب، والقلب متصل به، فإذا انقطع مات صاحبه.\n_________\n(١) تعليقًا ٨ / ٩٩ في المغازي، باب مرض النبي ﷺ، قال الحافظ في \" الفتح \": وصله البزار والحاكم والإسماعيلي من طريق عنبسة بن خالد عن يونس بهذا الإسناد، وقال البراز: تفرد به عنبسة عن يونس أي بوصله، وإلا فقد رواه موسى بن عقبة في المغازي عن الزهري، لكنه أرسله، وله شاهدان مرسلان أيضًا أخرجهما إبراهيم الحربي في \" غرائب الحديث \" له، أحدهما من طريق يزيد بن رومان، والآخر من رواية أبي جعفر الباقر، وللحاكم موصولًا من حديث أم مبشر قالت: قلت: يا رسول الله ما تتهم بنفسك فإني لا أتهم بابني إلا الطعام الذي أكله بخيبر، وكان ابنها بشر بن البراء بن معرور مات، فقال: وأنا لا أتهم غيرها، وهذا أوان انقطاع أبهري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في المغازي باب مرض النبي -ﷺ- وقال الحافظ: وصله البزار والحاكم والإسماعيلي من طريق عنبسة بن خالد، عن يونس بهذا الإسناد.","vol":"11","page":59},{"text":"٨٥٢٩ - (خ م) عائشة - ﵂- قالت: «لما ثَقُلَ برسولِ الله - ﷺ-، واشتد وجَعُهُ: استأذن أزْوَاجَهُ في أن يُمرَّض في بيتي، فأذِنَّ له، فخرج وهو بين رَجُلَينِ، تَخُطّ رِجْلاَهُ في الأرض - بين عباس بن عبد المطلب ورجل آخر، قال ابن عباس: هو عليٌّ - قالت: ولما دَخَلَ بيتي واشتد وَجَعُه قال: أَهريقوا عَلَيَّ من سَبع قِرَب لم تُحَلَّ أوكِيَتُهنَّ، لعَلِّي أعْهَدُ إلى الناس، فأجلَسْنَاه في مِخضَبٍ لحفصةَ زوج النبيِّ، ثم طَفِقْنَا نَصُبُّ عليه من تِلْكَ القِرَب، حتى طَفِق يشير إلينا بيده: أن قد فَعَلْتُنَ، قالت: ثم خرج إلى الناس، فصلَّى بهم وخَطَبَهم» . ⦗٦١⦘\nوفي رواية: قالت: «أولُ ما اشتكى رسولُ الله - ﷺ- في بيت ميمونةَ، فاستأذن أزواجَه أن يُمرَّض في بيتي، فأذِنّ له ...» الحديث.\nأخرجه البخاري ومسلم.\nولهما في رواية عبيد الله بن عبد الله قال: «دخلتُ على عائشةَ، فقلت لها: ألا تحدِّثيني عن مرض رسولِ الله - ﷺ-؟ فقالت: بلى، ثَقُلَ النبيُّ - ﷺ-، فقال: أصَلَّى الناسُ؟ فقلنا: لا، هم ينتظرونك يا رسولَ الله، قال: ضَعُوا لي ماء في المِخْضَب، قال: ففعلنا، فاغتسل، ثم ذهب لِيَنُوءَ، فأُغْمِيَ عليه، ثم أفاق، فقال: أصَلَّى الناسُ؟ قلنا: لا، هم ينتظرونك يا رسولَ الله، قال: ضعوا لي ماء في المِخْضَبِ، قالت: ففعلنا، فاغْتَسَلَ، ثم ذهب لِيَنُوءَ، فأُغْمِيَ عليه، ثم أفاق، فقال: أصَلَّى الناسُ؟ فقلنا: لا، وهم ينتظرونك يا رسولَ الله، قال: ضَعُوا لي ماء في المِخْضَبِ، فاغتسل، ثم ذهب لينوءَ، فأُغميَ عليه، ثم أفاق، فقال: أصلَّى الناس؟ قلنا: لا، وهم ينتظرونك، قال: والناس عُكُوفٌ في المسجد ينتظرون رسولُ الله - ﷺ- لصلاة العشاءِ الآخرةِ قالت: فأرسل رسولُ الله - ﷺ- إلى أبي بكر: أن يُصلِّي بالناس، فأتاه الرسول، فقال: إنَّ رسولَ الله - ﷺ- يأمرك أن تُصلِّي بالناس، فقال: أبو بكر - وكان رجلًا رقيقًا - يا عمر، صَلِّ بالناس، فقال عمر: أنتَ أحقُّ بذلك، قالت: فصلَّى بهم أبو بكر تلك الأيامَ، ثم إنَّ رسولَ الله - ﷺ ⦗٦٢⦘ وَجَدَ من نَفسِهِ خِفَّة، فخرج بين رَجُلين - أحدهما: العباس- لصلاة الظهر وأبو بكر يصلِّي بالناس، فلما رآه أبو بكر ذهب ليتأخَّر، فأَومأ إليه النبيُّ - ﷺ-: أن لا تتأخَّرْ، وقال لهما: أجْلِساني إلى جنبه، فأجْلَساه إلى جنب أبي بكر، فكان أبو بكر يصلِّي وهو يأتمُّ بصلاة النبيِّ - ﷺ-، والناس يُصَلُّون بصلاةِ أبي بكر، والنبيُّ - ﷺ- قاعد» .\nقال عبيد الله: «دخلت على عبد الله بنِ عباس، فقلت: ألا أعْرِض عليك ما حدَّثتني عائشةُ عن مرض رسولِ الله - ﷺ-؟ قال: هاتِ، فعرضتُ حديثَها عليه، فما أنكر منه شيئًا، غير أنه قال: أسَمَّتْ لَكَ الرجلَ الذي كان مع العباس؟ قلت: لا، قال: هو عليٌّ - ﵁-» (١) .\n_________\n(١) في المطبوع جعل هذا الحديث والذي بعده حديثًا واحدًا، وانظر تخريج الحديث في نهاية الحديث الذي بعده، فإنهما من حديث عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٣٣) قال: حدثنا سفيان. وأحمد (٦/٣٤) قال: حدثنا عبد الأعلى، عن معمر. وفي (٦/٣٨) قال: حدثنا سفيان. وفي (٦/١١٧) قال: حدثنا إبراهيم وعلي بن إسحاق. قالا: أخبرنا ابن المبارك، عن معمر ويونس. وفي (٦/٢٢٨) قال: حدثنا عبد الرزاق، عن معمر. والبخاري (١/٦١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (١/١٦٩) و(٣/٢٠٧) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا هشام بن يوسف، عن معمر. وفي (٤/٩٩) قال: حدثنا حبان بن موسى ومحمد. قالا: أخبرنا عبد الله. قال: أخبرنا معمر ويونس. وفي (٦/١٣) قال: حدثنا سعيد بن عفير قال: حدثني الليث. قال: حدثني عقيل. وفي (٧/١٦٥) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله. قال: أخبرنا معمر، ويونس. ومسلم (٢/٢١) قال: حدثنا محمد بن رافع وعبد بن حميد قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٢٢) قال: حدثني عبد الملك بن شعيب ابن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد. وابن ماجة (١٦١٨) قال: حدثنا سهل بن أبي سهل. قال: حدثنا سفيان بن عيينة. والنسائي في الكبرى «تحفة الأشراف» (١١/١٦٣٠٩) عن محمد بن منصور، عن سفيان. (ح) وعن سويد بن نصر، عن ابن المبارك، عن معمر ويونس.\nخمستهم - سفيان بن عيينة، ومعمر، ويونس، وشعيب، وعقيل بن خالد - عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.\nأخرجه أحمد (٦/٢١٠) قال: حدثنا وكيع. وفي (٦/٢٢٤) قال: حدثنا أبو معاوية. والبخاري (١/٩٦) قال: حدثنا عمر بن حفص بن غياث. قال: حدثني أبي. وفي (١/١٨٢) قال: حدثنا مسدد. قال: حدثنا عبد الله بن داود. وفي (١/١٨٢) قال: حدثنا قتيبة بن سعيد. قال: حدثنا أبو معاوية. ومسلم (٢/٢٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية ووكيع (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا أبو معاوية. وفي (٢/٢٣) قال: حدثنا منجاب بن الحارث التميمي. قال: أخبرنا ابن مسهر (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا عيسى بن يونس. وابن ماجة (١٢٣٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية ووكيع (ح) وحدثنا علي بن محمد. قال: حدثنا وكيع. والنسائي (٢/٩٩) وفي الكبرى (٨١٨) قال: أخبرنا أبو كريب محمد بن العلاء. قال: حدثنا أبو معاوية. وابن خزيمة (١٦١٦) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع (ح) وحدثنا سلم أيضا. قال: حدثنا أبو معاوية. وفي (١٦١٨) قال: حدثنا محمد بن بشار. قال: حدثنا أبو داود. قال: حدثنا شعبة.\nسبعتهم - وكيع، وأبو معاوية، وحفص بن غياث، وعبد الله بن داود، وعلي بن مسهر، وعيسى بن يونس، وشعبة - عن الأعمش، عن إبراهيم، عن الأسود، فذكره.\nأخرجه أحمد (٦/٢٢٨) . ومسلم (٢/٢٢) قال: حدثنا محمد بن رافع وعبد بن حميد. والنسائي في الكبرى «تحفة الأشراف» (١١/١٦٠٦١) عن زكريا بن يحيى، عن إسحاق بن راهويه.\nأربعتهم - أحمد بن حنبل، ومحمد بن رافع، وعبد بن حميد، وإسحاق بن راهويه - عن عبد الرزاق. قال: أخبرنا معمر. قال: قال الزهري: أخبرني حمزة بن عبد الله بن عمر، فذكره.","vol":"11","page":60},{"text":"٨٥٣٠ - (خ م ت س) عائشة - ﵂- «أنَّ رسولَ الله - ﷺ- كان يسأل في مرضه الذي مات فيه، يقول: أيْنَ أنا غدًا - يريدُ يومَ عائشةَ - فأَذِن له أزواجُه أن يكون حيث شاء، فكان في بيت عائشةَ حتى مات عندها، قالت عائشةُ: فمات في اليوم الذي كان يدور عَلَيَّ فيه في بيتي، فقبضه الله ﷿ وإنَّ رأسَه لَبَيْنَ نَحْري وسَحْري، وخالَط رِيقُه رِيقي، دخل عبد الرحمن بن أبي بكر، ومعه سواك يَستَن به، فنظر إليه رسولُ الله - ﷺ-، فقلت له: أعْطِني هذا السواك يا عبد الرحمن، فأعطانيه، فقضمتُهُ، ثم مضغتُه، ⦗٦٣⦘ فأعطيتُه رسولَ الله - ﷺ- فاستَنَّ به وهو مستَنِد إلى صَدْرِي» هذا لفظ حديث البخاري، وهو أكملها.\nوفي رواية: «إنْ كان ليتفقَّد في مرضه، يقول: أينَ أنا اليوم؟ أين أنا غدًا؟ استبطاءً ليوم عائشةَ، فلما كان يومي قبضه الله بين سَحري ونَحري» .\nوفي أخرى «ودُفِنَ في بيتي» .\nوأخرجه البخاري قالت: «دخل عبد الرحمن بن أبي بكر على النبيِّ - ﷺ-، وأنا مُسْنِدَتُهُ إلى صَدري، ومع عبد الرحمن سِواك رَطْب يَسْتَنُ به، فأَبَدَّه رسولُ الله - ﷺ- بَصَرَه، فأخَذتُ السِّواكَ، فقضمتُه وطَيَّبْتُهُ، ثم دَفَعْتُهُ إلى النبيِّ - ﷺ-، فاستنَّ به، فما رأيتُ رسولَ الله - ﷺ- يَستنُّ استنانًا أحسنَ منه، فما غدا أن فَرغَ رسولُ الله - ﷺ- رَفَع يده - أو إصبعه - ثم قال: في الرفيق الأعلى - ثلاثًا - ثم قَضَى، وكانت تقول: مات بين حاقِنتي وذاقِنَتي» .\nوفي أخرى: قالت: «ماتَ رسولُ الله - ﷺ- وإنَّه لَبَيْنَ حاقنتي وذاقنتي، فلا أكره شِدَّة الموت لأحد أبدًا بعد النبيِّ - ﷺ-» .\nوفي أخرى: «أنَّ رسولَ الله - ﷺ- لما كان في مرضه جعل يدور في نسائه، ويقول: أين أنا غدًا؟ حِرْصًا على بيت عائشةَ، قالت عائشةُ: فلما كان يومي سكن» .\nوفي أخرى: قالت: «تُوفيَ رسولُ الله - ﷺ- في بيتي وفي يومي، وبين ⦗٦٤⦘ سَحْري ونحري، وكانت إحدانا تُعَوِّذُهُ بدعاءٍ إذا مَرِض، فذْهبتُ أُعَوِّذه، فرفع رأسه إلى السماء، وقال: في الرفيق الأعلى، في الرفيق الأعلى، ومرَّ عبد الرحمن بنُ أبي بكر وفي يده جريدةٌ رَطْبة، فنظر إليه النبيُّ - ﷺ-، فظننتُ أنَّ له بها حاجة، فأخذتُها فمضغتُ رأسها ونفضتُها، فدفعتُها إليه، فاستنَّ بها كأَحسن ما كان مُسْتنًّا، ثم ناولنيها، فسَقَطَتْ يده - أو سقطت من يده - فجمع الله بين ريقي وريقه في آخر يوم من الدنيا، وأوَّل يوم من الآخرة» .\nوفي أخرى نحوه، إلا أنَّه قال: قالت: «دخل عبد الرحمن بسواك، فضعف النبيُّ - ﷺ- عنه، فمضغتُه، ثم سَنَنْتُه به» .\nوفي أخرى: أنَّ عائشةَ كانت تقول: «إنَّ من نِعَم الله عليَّ: أنَّ رسولَ الله - ﷺ- تُوُفِّي في بيتي ويومي، وبين سَحْري ونحْري، وأنَّ الله جمع بين ريقي وريقه عند موته، دخل عليَّ عبد الرحمن وبيده سواك وأنا مسندة رسولَ الله - ﷺ-، فرأيتُه ينظر إليه، وعَرَفْتُ أنَّه يُحِبُّ السَّواك، فقلتُ: آخذُه لك؟ فأشار برأسه: أنْ نعم، فتناوله، فاشتَدَّ عليه، فقلتُ: أُلَينُه لك؟ فأشار برأسه: أنْ نعم، فَلَيَّنْتُهُ، فأمَرَّه وبين يديه ركوةٌ، أو عُلبة - شك الراوي - فيها ماء، فجعل يُدخِلُ يديه في الماء، فيمسح بهما وجهه، يقول: لا إله إلا الله، إنَّ للموتِ سَكَرات، ثم نَصَبَ يده، فجعل يقول: في الرفيق الأعلى، حتى قُبِض - ﷺ-، فمالت يده» . ⦗٦٥⦘\nوقد أخرج الترمذي من هذا الحديث بطوله طَرَفًا قال: قالت: «رأيتُ النبيَّ - ﷺ- وهو بالموت، وعنده قدَح فيه ماء، وهو يُدخِلُ يده في القدَح ثم يمسح وجهه بالماء، ثم يقول: اللهم أعنِّي على غَمَراتِ الموتِ، وسكراتِ الموتِ» .\nوله طرف آخر، قالت: «ما أغبِطُ أحدًا بِهَوْنِ موتٍ بعد الذي رأيتُ من شِدَّةِ موتِ رسولِ الله - ﷺ-» .\nوأخرج النسائي منه طرفًا، قالت: «ماتَ رسولُ الله - ﷺ- بين حاقِنتي وذاقِنتي، ولا أكره شِدَّةَ الموتِ لأحد أبدًا بعدما رأَيت النبيَّ - ﷺ-» (١) .\n⦗٦٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يمرَّض) مرَّضتُ العليل: إذا عالجتَهُ وداريتَهُ.\n(أوكيتهنَّ) الأوكية: جمع وِكاءٍ، وهو ما تُشَدُّ به القِربةُ من خيطٍ ونحوه.\n(مِخْضَب) المخضَب كالإجَّانة.\n(سَحْرًا) السَّحْر: الرِّئَةُ، وأرادت: أنه مات عندها في حِضنها.\n(لينوء) ناء بالشيء ينوءُ: إذا نهضَ به.\n(عُكُوف) العُكوف: جمع عاكف، وهو المقيم في المكان الملازِم له.\n(رقيق) رجل رقيق، أي ضعيف لَيِّن الجانب.\n(يَسْتَنُّ) الاستنان: التّسوُّك بالسواك.\n(فقصمته) القصم بالصاد المهملة: الكسر، يقال: قصمتُ الشيء: إذا كسرتَه، والقضم بالضاد المعجمة: مِنْ قَضْم الدابة شعيرها، يقال: قَضَمتِ الدابة شعيرها، والفصم بالفاء والصاد المهملة: أن يتصدَّع الشيء من غير تبيُّنٍ، فإذا بان: فهو بالقاف والصاد المهملة. قال الحميدي: والذي في حديث عائشة أقرب إلى القضم - بالقاف والضاد المعجمة - لأنه مضغٌ وتليين لما اشتد من السواك، والفصم بالفاء والصاد المهملة، قريب من ذلك، قال: والذي رويناه: فبالقاف والضاد المعجمة، والله أعلم بما قالتْه، أو بما قاله الراوي عنها. ⦗٦٧⦘ قلت: ومما يدل على صحة ما رواه الحميديُّ: أنه قد جاء في باقي الروايات «فمضغته» وفي أخرى: «أُلَيِّنُه؟» وهو بمعنى القضم، بالقاف والضاد المعجمة.\n(أبَدَّه) بالباء المعجمة بواحدة، أي مدّه إليه كأنه أعطاه بَدَّة من بصره، وهي النَّصيب والحظُّ.\n(الرفيق الأعلى): الأنبياء الذين يسكنون أعلى علِّيين، وهو اسم جاء على فعيل، ومعناه: الجماعة.\n(حاقنتي وذاقنتي) الحاقنة: ما سفل من البطن، والذاقنة: طرف الحلقوم الناتئ، وقيل: الحاقنة: المطمئن من الترقوة والحلق، والذاقنة: نُقْرَةُ الذَّقن.\n(رَكوة - علبة) قال الأزهريُّ: الرَّكوة: شبه تَوْرٍ من أدم، وجمعها: رِكاء، والعلبة: مخلب من جلد، قاله الجوهري، كالقدح يحلب فيه.\n_________\n(١) رواه البخاري ٨ / ١٠٦ في المغازي، باب مرض النبي ﷺ، وفي الوضوء، باب الغسل والوضوء في المخضب والقدح والخشب والحجارة، وفي الجماعة، باب حد المريض أن يشهد الجماعة، وباب أهل العلم والفضل أحق بالإمامة، وباب من قام إلى جنب الإمام لعلة، وباب إنما جعل الإمام ليؤتم به، وباب من أسمع الناس تكبير الإمام، وباب الرجل يأتم بالإمام ويأتم الناس بالمأموم، وباب إذا بكى الإمام في الصلاة، وفي الهبة، باب هبة الرجل لامرأته والمرأة لزوجها، وفي الجهاد، باب ما جاء في بيوت أزواج النبي ﷺ وما نسب من البيوت إليهن، وفي الأنبياء، باب قول الله تعالى: ﴿لقد كان في يوسف وإخوته آيات للسائلين﴾، وفي الطب، باب اللدود، وفي الاعتصام، باب ما يكره من التعمق والتنازع والغلو في الدين والبدع، ومسلم رقم (٤١٨) في الصلاة، باب استخلاف الإمام إذا عرض له عذر من مرض وسفر، والترمذي رقم (٩٧٨) و(٩٧٩) في الجنائز، باب ما جاء في التشديد عند الموت، والنسائي ٤ / ٦ و٧ في الجنائز، باب شدة الموت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٥) و(٨/١٣٣) قال: حدثني محمد بن عبيد بن ميمون. قال: حدثنا عيسى بن يونس، عن عمر بن سعيد. قال: أخبرني ابن أبي مليكة، أن أبا عمرو ذكوان مولى عائشة أخبره، فذكره.\n(*) وأخرجه أحمد (٦/٤٨) قال: حدثنا إسماعيل. قال: أخبرنا أيوب. وفي (٦/١٦٠) قال: حدثنا أبو أحمد الزبيري. قال: حدثنا محمد بن شريك. والبخاري (٤/٩٩) قال: حدثنا ابن أبي مريم. قال: حدثنا نافع. وفي (٦/١٦) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد بن زيد، عن أيوب.\nثلاثتهم - أيوب، ومحمد بن شريك، ونافع بن عمر الجمحي - عن ابن أبي مليكة، عن عائشة، فذكرته. ليس فيه ذكوان مولى عائشة.\n(*) الروايات مطولة ومختصرة.\nوأخرجه أحمد (٦/٢٠٠) قال: حدثنا إبراهيم بن خالد. قال: حدثنا رباح، عن معمر. والبخاري (٢/٥ و١٢٨ و٦/١٦ و٧/٤٤) قال: حدثنا إسماعيل. قال: حدثني سليمان بن بلال. وفي (٢/١٢٨) قال: حدثني محمد بن حرب. قال: حدثنا أبو مروان يحيى بن أبي زكريا. وفي (٥/٣٧) قال: حدثني عبيد بن إسماعيل. قال: حدثنا أبو أسامة. ومسلم (٧/١٣٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: وجدت في كتابي: عن أبي أسامة.\nأربعتهم - معمر، وسليمان، وأبو مروان، وأبو أسامة - عن هشام بن عروة. قال: أخبرني أبي، فذكره.\nوأخرجه أحمد (٦/٢٧٤) قال: حدثنا يعقوب. قال: حدثنا أبي. والنسائي في الكبرى «الورقة ٩٢ -ب» قال: أخبرني محمد بن وهب الحراني. قال: حدثنا محمد بن سلمة.\nكلاهما - إبراهيم بن سعد، والد يعقوب، ومحمد بن سلمة - عن ابن إسحاق، قال: حدثني يعقوب بن عتبة، عن الزهري، عن عروة، فذكره.","vol":"11","page":62},{"text":"٨٥٣١ - (خ م ط ت) عائشة - ﵂- قالت: «كان رسولُ الله - ﷺ- يقول وهو صحيح: إنَّه لن يُقبَضَ نبيٌّ حتى يُرَى مقعَدُه من الجنة، ثم يُحَيَّا - أو يُخَيّر- قالت عائشة: فلما نُزِلَ به - ورأسُه على فخذي - غُشِيَ عليه، ثم أفاق، فأشْخَص بصرَه إلى السقف، ثم قال: اللهم الرفيقَ الأعلى، قلتُ: إذًا لا يختارُنا، قالت: وعَرَفْتُ أنَّه الحديثُ الذي كان يحدِّثنا به وهو صحيح، في قوله: إنه لم يُقْبض نبيٌّ قطّ حتى يُرى مَقعَدُه من الجنة، ⦗٦٨⦘ ثم يخيَّر، قالت عائشة: فكانتْ تلك آخرَ كلمةٍ تَكَلَّم بها النبيُّ - ﷺ-، قوله: اللهم الرفيقَ الأعلى» .\nوفي رواية قالت: «كان رسولُ الله - ﷺ- وهو صحيح يقول: إنَّه لم يُقبَض نبيٌّ قط حتى يُرى مقعده من الجنة، ثم يُحَيّا - أو يخيَّر - فلما اشتكى وحَضَرهُ القَبْضُ - ورأسُه على فخذ عائشةَ - غُشِيَ عليه، فلما أفاق شَخَص بصرهُ نحو سقف البيت، ثم قال: اللهم في الرفيق الأعلى، فقلتُ: إذًا لا يُجَاورنا، فَعَرَفْتُ أنَّه حديثُه الذي يحدِّثنا وهو صحيح» .\nوفي أخرى قالت: «كنتُ أسمع أنَّه لا يموت نبيٌّ حتى يُخَيَّر بين الدنيا والآخرة، فسمعتُ النبيَّ - ﷺ- في مَرَضِه الذي مات فيه، وأَخَذَتهُ بُحَّة، يقول: ﴿مع الذين أَنْعَمَ اللهُ عليهم من النَّبيِّينَ والصِّدِّيقينَ والشُّهداءِ والصالحين وَحَسُنَ أُولئك رفيقا﴾ الآية [النساء: ٦٩] قالت: فظننت أنه خُيِّر يومئذ» .\nوفي أخرى قالت: «لما مَرِضَ رسولُ الله - ﷺ- مرضه الذي مات فيه جعل يقول: في الرفيق الأعلى» وفي أخرى قالت: سمعت النبي - ﷺ - يقول: «ما مِن نبيٍّ يَمْرَض إلا خيِّر بين الدنيا والآخرة، وكان في شكواه الذي قُبض فيه: أخذتْهُ بُحَّةٌ شديدة، فسمعته يقول: ﴿مع الذين أنعمَ اللهُ عليهم من النَّبييِّن والصِّدِّيقين والشُّهداءِ والصالحينَ وحَسُنَ أُولئك رفيقًا﴾ [النساء: ٦٩] فعلمتُ أنه خُيِّر» . ⦗٦٩⦘\nوفي أخرى «أنها سمعت النبيَّ - ﷺ- وأصغت إليه قبل أن يموتَ، وهو مستند إليها- يقول: اللهم اغفر لي وارحمني، وألحقني بالرفيق الأعلى» .\nوفي أخرى قالت: «شَخَصَ بصرُ النبيِّ - ﷺ-، ثم قال: في الرفيق [الأعلى]» . أخرجه البخاري ومسلم، إلا الثانية والآخرة، انفرد بهما البخاري.\nوأخرج الموطأ نحوًا من الأُولى، وأخرج السادسة الموطأ أيضًا والترمذي (١) .\n_________\n(١) رواه البخاري ٨ / ١٥ في المغازي، باب مرض النبي ﷺ ووفاته، وباب آخر ما تكلم به النبي ﷺ، وفي تفسير سورة النساء، باب ﴿فأولئك مع الذين أنعم الله عليهم من النبيين﴾، وفي المرضى، باب تمني المريض الموت، وفي الدعوات، باب دعاء النبي ﷺ: \" اللهم الرفيق الأعلى \"، وفي الرقاق، باب من أحب لقاء الله أحب الله لقاءه، ومسلم رقم (٢٤٤٤) في الفضائل، باب في فضل عائشة ﵂، والموطأ ١ / ٢٣٨ و٢٣٩ في الجنائز، باب جامع الجنائز، والترمذي رقم (٣٤٩٠) في الدعوات، باب الاستعاذة من عذاب القبر، ورواه أيضًا أحمد في \" المسند \" ٦ / ٨٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٨٩) . والبخاري (٦/١٢) .\nكلاهما - أحمد، والبخاري - قالا: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. قال: قال عروة بن الزبير، فذكره.\nأخرجه البخاري (٨/٩٣) قال: حدثنا سعيد بن عفير. وفي (٨/١٣٢) قال: حدثني يحيى بن بكير. ومسلم (٧/١٣٧) قال: حدثني عبد الملك بن شعيب بن الليث بن سعد. قال: حدثني أبي.\nثلاثتهم - سعيد، ويحيى، وشعيب بن الليث - عن الليث بن سعد. قال: حدثني عقيل بن خالد، عن ابن شهاب. قال: أخبرني سعيد بن المسيب وعروة بن الزبير في رجال من أهل العلم، فذكروه.\n(*) وأخرجه البخاري (٦/١٨) قال: حدثنا بشر بن محمد. قال: حدثنا عبد الله. قال: قال يونس: قال الزهري: أخبرني سعيد بن المسيب في رجال أهل العلم نحوه ليس فيه «عروة بن الزبير» .\nوأخرجه أحمد (٦/٢٧٤) قال: حدثنا يعقوب. قال: حدثنا أبي، قال ابن إسحاق: وقال ابن شهاب: حدثني عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"11","page":67},{"text":"٨٥٣٢ - (خ م ت) عائشة - ﵂- قالت: «ما رأيتُ الوجَعَ على أحد أشدَّ منه على رسولِ الله - ﷺ-» أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ١٠ / ٩٦ في المرضى، باب شدة المرض، ومسلم (٢٥٧٠) في البر والصلة والآداب، باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو غير ذلك، والترمذي رقم (٢٣٩٩) في الزهد، باب ما جاء في الصبر على البلاء، ورواه أيضًا أحمد في \" المسند \" ٦ / ١٧٣، وابن ماجة رقم (١٦٢٢) في الجنائز، باب ما جاء في ذكر مرض النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٧٢) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٦/١٨١) قال: حدثنا عبد الرحمن. قال: حدثنا سفيان. والبخاري (٧/١٤٩) قال: حدثنا قبيصة. قال: حدثنا سفيان. (ح) وحدثني بشر بن محمد. قال: أخبرنا عبد الله. قال: أخبرنا شعبة. ومسلم (٨/١٣) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا. وقال عثمان: حدثنا جرير. وفي (٨/١٤) قال: حدثنا عبيد الله بن معاذ. قال: أخبرني أبي (ح) وحدثنا ابن المثنى وابن بشار. قالا: حدثنا ابن أبي عدي (ح) وحدثني بشر بن خالد، قال: أخبرنا محمد، يعني ابن جعفر. كلهم عن شعبة (ح) وحدثني أبو بكر بن نافع. قال: حدثنا عبد الرحمن (ح) وحدثنا ابن نمير. قال: حدثنا مصعب بن المقدام. كلاهما عن سفيان. وابن ماجة (١٦٢٢) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا مصعب بن المقدام. قال: حدثنا سفيان. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٦٠٩) عن إبراهيم بن محمد التيمي البصري، عن يحيى بن سعيد، عن سفيان.\nثلاثتهم - شعبة، وسفيان، وجرير - عن سليمان الأعمش، عن شقيق أبي وائل، عن مسروق، فذكره.\n(*) وأخرجه الترمذي (٢٣٩٧) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. قال: أخبرنا شعبة. عن الأعمش. قال: سمعت أبا وائل يقول: قالت عائشة، فذكرته. ليس فيه «مسروق» .","vol":"11","page":69},{"text":"٨٥٣٣ - (خ م) عبد الله بن عباس - ﵄- قال: «لمَّا حُضِر رسولُ الله - ﷺ- وفي البيت رجال، فيهم عمر بن الخطاب- قال النبيُّ ⦗٧٠⦘ ﷺ-: هَلُمُّوا أكتبْ لكم كتابًا لن تَضِلُّوا بعده، فقال عمر - وفي رواية: قال بعضهم -: رسولُ الله - ﷺ- قد غَلبَ عليه الوَجَعُ، وعندكم القرآن، حَسْبُكم كتابُ الله، فاختلف أهلُ البيت واختصموا، فمنهم من يقول: قرِّبوا يكتبْ لكم رسولُ الله - ﷺ-، ومنهم من يقول ما قال عمر - وفي رواية: فمنهم من يقول غير ذلك - فلما أكثروا اللَّغَطَ والاختلاف: قال رسولُ الله - ﷺ-: قوموا عني، قال: فكان ابنُ عباس يقول: إن الرَّزِيَّة كلَّ الرَّزيَّةِ: ما حال بين رسولِ الله - ﷺ- وبين أن يكتب لهم ذلك الكتاب، لاختلافهم ولَغَطِهم» .\nوفي رواية قال: «قُومُوا عَني، فلا ينبغي عندي التنازعُ، فخرج ابن عباس وهو يقول: إنَّ الرَّزِيَّة كل الرَّزيَّة ما حالَ بينَ رسولِ الله - ﷺ- وبين كتابه» .\nوفي أخرى قال: قال ابنُ عباس: «يومُ الخميس، وما يومُ الخميس؟ - زاد في رواية: ثم بكى حتى بَل دمعُه الحصا - قلتُ: يا أبا عباس، ما يومُ الخميس؟ قال: اشتد برسولِ الله - ﷺ- وَجَعُهُ، فقال: ائتوني بِكَتِف أكتبْ لكم كتابًا لا تضلُّوا بعده أبدًا، فتنازعوا - ولا ينبغي عند نبيٍّ تنازع - فقالوا: ما شأنه؟ هَجَر؟ استفهِموه، فذهبوا يَرُدُّون عليه، فقال: ذَروني، دَعُوني، فالذي أنا فيه خير مما تدعونني إليه، فأمرهم - وفي رواية: فأوصاهم ⦗٧١⦘ بثلاث فقال: أَخرِجُوا المشركين من جزيرة العرب، وأجيزوا الوَفْد بنحو ما كنتُ أُجِيزُهم، وسكت عن الثالثة - أو قال: فنسيتُها - قال سفيان: هذا من قول سليمان - هو ابن أبي مسلم الأحول - وفي رواية: ونسيتُ الثالثة» .\nأخرجه البخاري ومسلم، وأخرجه مسلم أيضًا مختصرًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللَّغَطُ): الضَّجَّةُ واختلاف الأصوات.\n(الرَّزِيَّة): المصيبة التي تنزل بالإنسان من الشدائد.\n(هجر) الهَجْر بالفتح: الهَذَيان، وهو النطق بما لا يفهم، يقال: هَجَرَ فلان: إذا هَذَى، وأَهْجَرَ: إذا نطق بالفحش، والهُجْرُ- بالضم-: الفحش في النطق.\n(أجيزوا الوَفد) الوفد: الذين يقصدون الملوك في طلب حوائجهم ويأتونهم من مهمَّاتهم، وإجازتُهم: إعطاؤهم الجائزة، وهي ما يُعْطَونَ من العطاء والصِّلَة، وقد تقدَّم شرح ذلك مستقصى فيما مضى من الكتاب.\n_________\n(١) رواه البخاري ٨ / ١٠٣ في المغازي، باب مرض النبي ﷺ ووفاته، وفي العلم، باب كتابة العلم، وفي الجهاد، باب هل يستشفع إلى أهل الذمة، وباب إخراج اليهود من جزيرة العرب، باب قول المريض: قوموا عني، وفي الاعتصام، باب كراهية الخلاف، ومسلم رقم (١٦٣٧) في الوصية، باب ترك الوصية لمن ليس له شيء يوصي فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٩٣) (١٦٧٦) قال: حدثنا حسن، قال: حدثنا شيبان، عن ليث، عن طاوس، فذكره.\n١ - أخرجه أحمد (١/٣٢٤) (٢٩٩٢) قال: حدثني وهب بن جرير، قال: حدثنا أبي. والبخاري (١/٣٩) قال: حدثنا يحيى بن سليمان، قال: حدثني ابن وهب. كلاهما - جرير، وابن وهب - عن يونس.\n٢ - وأخرجه أحمد (١/٣٣٦) (٣١١١) قال: حدثنا عبد الرزاق. والبخاري (٦/١١) قال: حدثنا علي بن عبد الله، قال: حدثنا عبد الرزاق. وفي (٧/١٥٥ و١٥٦) قال: حدثنا إبراهيم بن موسى، قال: حدثنا هشام (ح) وحدثني عبد الله بن محمد. قال: حدثنا عبد الرزاق. وفي (٩/١٣٧) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا هشام. ومسلم (٥/٧٦) قال: حدثني محمد بن رافع وعبد بن حميد، قال عبد: أخبرنا، وقال ابن رافع: حدثنا عبد الرزاق. والنسائي في الكبرى «تحفة الأشراف» (٥٨٤١) عن زكريا بن يحيى، عن إسحاق بن إبراهيم بن راهويه، عن عبد الرزاق. كلاهما - عبد الرزاق، وهشام - عن معمر.\nكلاهما - يونس، ومعمر - عن الزهري، عن عبيد الله بن عتبة، فذكره.\n١ - أخرجه الحميدي (٥٢٦) . وأحمد (١/٢٢٢) (١٩٣٥) . والبخاري (٤/٨٥) قال: حدثنا قبيصة. وفي (٤/١٢٠) قال: حدثنا محمد. وفي (٦/١١) قال: حدثنا قتيبة. ومسلم (٥/٧٥) قال: حدثنا سعيد بن منصور. وقتيبة بن سعيد، وأبو بكر بن أبي شيبة، وعمرو الناقد. وأبو داود (٣٠٢٩) قال: حدثنا سعيد بن منصور. والنسائي في الكبرى «تحفة الأشراف» (٥٥١٧) عن محمد بن منصور. تسعتهم- الحميدي، وأحمد، وقبيصة، ومحمد بن سلام، وقتيبة، وسعيد، وأبو بكر، وعمرو، ومحمد بن منصور - عن سفيان بن عيينة، عن سليمان بن أبي مسلم الأحول.\n٢ - وأخرجه أحمد (١/٣٥٥) (٣٣٣٦) . ومسلم (٥/٧٥) قال: حدثنا إسحاق بن إبراهيم. والنسائي في الكبرى «تحفة الأشراف» (٥٥٢٤) عن محمد بن عبد الله المخرمي.\nثلاثتهم - أحمد، وإسحاق، ومحمد - عن وكيع، عن مالك بن مغول، عن طلحة بن مصرف.\nكلاهما - سليمان، وطلحة - عن سعيد بن جبير، فذكره.","vol":"11","page":69},{"text":"٨٥٣٤ - (خ س) أنس بن مالك - ﵁ - قال: «لمَّا ثَقُلَ ⦗٧٢⦘ رسولُ الله - ﷺ-، جعل يتغَشَّاه الكَربُ، فقالت فاطمةُ: وا كَرْبَ أبَتَاهُ؟! فقال لها: ليس على أبيك كَرْبٌ بعد اليوم، فلما مات قالت: يا أبَتَاهُ، أجاب ربًا دعاه، يا أَبَتَاه، جَنَّةُ الفِرْدَوسِ مأواه، يا أبَتَاه، إلى جبريلَ نَنْعاه، فلما دُفِن قالت: يا أنس، كيف طابتْ أنفسُكم أن تَحثُوا على رسولِ الله - ﷺ- الترابَ؟» أخرجه البخاري.\nوفي رواية النسائي «أنَّ فاطمةَ بكتْ على رسولِ الله - ﷺ- حين مات، فقالت: يا أبتاه، مَنْ ربِّه ما أدناه؟ يا أبتاه، إلى جبريل ننعاه، يا أبتاه، جَنَّةُ الفردوس مأواه؟ (١)» .\n_________\n(١) رواه البخاري ٨ / ١١٣ في المغازي، باب مرض النبي ﷺ ووفاته، والنسائي ٤ / ١٣ في الجنائز، باب في البكاء على الميت، ورواه أيضًا أحمد في \" المسند \" ٣ / ١٩٧، والدارمي ١ / ٤٠ و٤١، وابن ماجة رقم (١٦٢٩) في الجنائز، باب ذكر وفاته ودفنه ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه عبد بن حميد (١٣٦٤) قال: حدثني سليمان بن حرب. والدارمي قال: أخبرنا أبو النعمان. والبخاري (٦/١٨) قال: حدثنا سليمان بن حرب. وابن ماجة (١٦٣٠) قال: حدثنا علي بن محمد، قال: حدثنا أبو أسامة.\nثلاثتهم - سليمان، وأبو النعمان، وأبو أسامة - قالوا: حدثنا حماد بن زيد، عن ثابت، فذكره.\nوأخرجه أحمد (٣/١٤١) قال: حدثنا أبو النضر. وفي (٣/١٤١) أيضا. قال: حدثنا خلف. كلاهما - أبو النضر، وخلف - قالا: حدثنا المبارك، هو ابن فضالة.\nوأخرجه ابن ماجة (١٦٢٩) . والترمذي في «الشمائل» (٣٩٧) قالا: حدثنا نصر بن علي، قال: حدثنا عبد الله بن الزبير أبو الزبير.\nكلاهما - المبارك، وعبد الله بن الزبير - عن ثابت، فذكره.","vol":"11","page":71},{"text":"٨٥٣٥ - (خ) أنس (١) - ﵁ - «أنَّ العباسَ مَرَّ بمجلس فيه قوم من الأنصار يبكون، حين اشتدَّ برسولِ الله - ﷺ- وَجَعُهُ، فقال لهم: ما يُبكيكم؟ فقالوا: ذكرنا مَجْلِسَنَا من رسولِ الله - ﷺ-، فدخل العباسُ على رسولِ الله - ﷺ-، فأخبره، فعَصَب رسولُ الله - ﷺ- رأسَه بعصابة دَسْماءَ - أو قال: بحاشيةِ بُرد - وخرج وصَعِدَ المنبر، وخَطَبَ النَّاس وأثنى على الأنصار خيرًا، وأوصى بهم، ثم قال: إنَّ الله خيَّرَ عبدًا بين الدنيا ⦗٧٣⦘ وبين ما عندَه، فاختار العبد ما عنده، فبكى أبو بكر، وقال: يا رسولَ الله، فديناك بآبائنا وأُمَّهاتنا، فقلنا: ما لهذا الشيخ يبكي أن ذَكَر رسولُ الله - ﷺ- عبدًا خيَّره الله بين الدنيا وما عنده، فاختارَ العبد ما عنده؟ فكان رسولُ الله - ﷺ- هو المخيَّرَ، وكان أبو بكر أَعْلَمَنَا» (٢) .\nأخرجه البخاري إلى قوله: «فَصَعِدَ المنبر» .\nثم قال: ولم يَصعدهُ بعدَ ذلك اليوم، فَحمِدَ الله وأثنى عليه، ثم قال: «أوصيكم بالأنصار، فإنهم كَرِشِي وعَيْبَتي، وقد قَضَوُا الذي عليهم، وبقي الذي لهم، فاقبلوا من مُحْسِنهِم، وتجاوزوا عن مسيئهم» (٣) والباقي ذكره رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دسماء) الدُّسْمَة: لون بين الغُبرة والسواد.\n_________\n(١) في المطبوع من جامع الأصول بتحقيق الشيخ حامد الفقي: أبو سعيد الخدري، وهو خطأ.\n(٢) هذه الرواية التي ذكرها رزين في منتصف الحديث عند البخاري من حديث أبي سعيد الخدري ﵁، رواها البخاري ١ / ٤٦٤ في الصلاة، باب الخوخة والممر في المسجد، وفي الفضائل، باب قول النبي ﷺ: \" سدوا الأبواب إلا باب أبي بكر \".\n(٣) رواه البخاري ٧ / ٩١ و٩٢ في فضائل الأنصار، باب قول النبي ﷺ: \" اقبلوا من محسنهم وتجاوزوا عن مسيئهم \"، ورواه مسلم مختصرًا رقم (٢٥١٠) في فضائل الصحابة، باب من فضائل الأنصار، بلفظ: \" إن الأنصار كرشي وعيبتي، وإن الناس سيكثرون ويقلون، فاقبلوا من محسنهم، واعفوا عن مسيئهم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٤٣) . والنسائي في «فضائل الصحابة» (٢٤١) قال: أخبرنا محمد بن يحيى أبو علي المروزي، قال: حدثنا شاذان بن عثمان أخو عبدان قال: حدثنا أبي، قال: أخبرنا شعبة، عن هشام بن زيد. فذكره.","vol":"11","page":72},{"text":"٨٥٣٦ - (ط) أم سلمة - ﵂- قالت: «ما صَدَّقتُ بموتِ ⦗٧٤⦘ رسولِ الله - ﷺ- حتى سمعتُ وَقْعَ الكرازِينِ» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكرازين) جمع كَرزِين، وهو الفَأس.\n_________\n(١) ١ / ٢٣١ بلاغًا في الجنائز، باب ما جاء في دفن الميت، وإسناده منقطع، قال ابن عبد البر: لا أحفظه عن أم سلمة متصلًا، وإنما هو عن عائشة، قال الزرقاني في \" شرح الموطأ \": وهو تقصير، فقد رواه الواقدي عن ابن أبي سبرة عن الحليس بن هشام عن عبد الله بن موهب عن أم سلمة نحوه..، وفي \" التقريب \" عبد الله بن موهب عن أم سلمة، كذا وقع في أحكام عبد الحق وهو وهم، والصواب: عثمان بن عبد الله بن موهب، قال الزرقاني: وقول عائشة أخرجه ابن سعد من طريق عبد الله بن أبي بكر عن أبيه عن عمرة عن عائشة قالت: ما علمنا بدفن رسول الله ﷺ حتى سمعت صوت المساحي ليلة الأربعاء في السحر. أقول: ورواه أحمد في \" المسند \" ٦ / ٦٢ و٢٧٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك بلاغا في «الموطأ» مع شرح الزرقاني (٢/٩٣) .","vol":"11","page":73},{"text":"٨٥٣٧ - () عبد الرحمن بن عسيلة الصنابحي (١)، «قيل له: متى هاجرتَ؟ قال: خَرجنا من اليمن مهاجرين، فقَدِمْنا الجُحْفةَ، فأقبل راكبٌ، فقلت له: الخبرُ؟ فقال: دفنَّا رسولَ الله - ﷺ- منذ خمس» أخرجه ... (٢) .\n_________\n(١) في الأصل: أبو الحسين الصنابحي، وفي المطبوع: عبد الرحمن بن عبيد الصنابحي، وكلاهما خطأ، والصواب ما أثبتنا: عبد الرحمن بن عسيلة الصنابحي، ويكنى أبا عبد الله، رحل إلى النبي ﷺ، فقبض النبي ﷺ وهو في الطريق، وهو تابعي، لأنه لم يدرك رسول الله ﷺ، وأحاديثه مرسلة.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه البخاري، ورمز له في أوله بحرف (خ) وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين. وقال محقق النسخة المطبوعة: في المطبوع: أخرجه البخاري ورمز له في أوله بحرف (خ) وهو خطأ.","vol":"11","page":74},{"text":"الفصل الثاني: في غسله وكفنه - ﷺ-\n٨٥٣٨ - () جعفر بن محمد بن علي - ﵁ - «أنَّ رسولَ الله - ﷺ- تُوفي يوم الاثنين، فلم يُغَسَّل إلى آخر يوم الثلاثاء، فغُسِّلَ مِن بئر غَرْس، كانت لسعدِ بن خيثمةَ، كان رسولُ الله - ﷺ- يشربُ منها، ولِيَ غَسلَ سِفْلَتِه عليٌّ، وغُسِّلَ في قميص، عليٌّ يَغْسِلُ وأُسامة - وقيل: رجل من الأنصار - يَصُبُّ الماءَ، والفَضلُ مُحْتَضِنُهُ إذ يغسِلُ عليٌّ سِفْلَتَه، والفضل يقول: أرِحني أرِحني، أرِحني، قطعتَ وَتِيْني، أرى شيئًا ينزل عليَّ، وكُفِّنَ في ثلاثة أثواب: ثوبين صُحارِيَّينِ، وبُردٍ حِبَرة، وصلَّى الناسُ عليه بغير إمام، تُصَلِّي زُمرةٌ وتخرُجُ، وهو في موضعه، فلما فرغوا نادي عمر بن الخطاب: خَلُّوا الجنازة وأهلَها، وكانت عائشةُ بعدُ تقول: لو استقبلتُ من أمري ما استدبرتُ ما غَسلَهُ إلا نساؤُه» . أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وتينًا) الوتين: عرق في القلب إذا انقطع مات صاحبه. ⦗٧٦⦘\n(صُحاريَّين) صُحار: قرية باليمن تنسب إليها الثياب، وقال الخطَّابيُّ: الصحرةُ: حُمْرَةٌ خفيفة كالغبرة، يقال: ثوبٌ أصحر، وصُحاري، وقيل: إنَّ الأصحر: ما كان لونُه لون الصحراء من الأرض.\n(الحِبَرة) واحدة الحِبَر، وهي الثياب المنقوشة الموشيَّة.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وانظر الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":75},{"text":"٨٥٣٩ - (د) عبَّاد بن عبد الله بن الزبير - ﵄- قال: «سمعتُ عائشةَ - ﵂- تقول: لما أرادوا غَسلَ رسولِ الله - ﷺ-، قالوا: والله لا ندري، أنُجَرِّدُ رسولَ الله - ﷺ- من ثيابه، كما نُجَرِّدُ موتانا، أم نغسله وعليه ثيابه؟ فلما اختلفوا ألقى الله ﵎ عليهم النَّوْمَ، حتى ما منهم رَجُلٌ إلا وذَقْنه في صدرِهِ، ثم كلَّمهم مُكَلِّم من ناحية البيت - لا يدرون من هو -: اغْسِلوا رسولَ الله - ﷺ- وعليه ثيابُهُ، فقاموا إلى رسولِ الله - ﷺ-، فغسلوه وعليه قميصُه، يَصبُّون الماءَ فوقَ القميص، ويَدْلُكُونه بالقميص دون أيديهم، وكانت عائشةُ - ﵂ - تقول: لو استقبلتُ مِنْ أمري ما استدبرتُ ما غَسلَه إلا نِساؤُه» . أخرجه أبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٣١٤٠) في الجنائز، باب في ستر الميت عند غسله، وإسناده صحيح، ورواه أيضًا أحمد في \" المسند \" ٦ / ٢٦٧، والحاكم ٣ / ٥٩ و٦٠ وصححه على شرط مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٦٧) قال: حدثنا يعقوب. قال: حدثنا أبي. وأبو داود (٣١٤١) قال: حدثنا النفيلي. قال: حدثنا محمد بن سلمة. وابن ماجة (١٤٦٤) قال: حدثنا محمد بن يحيى. قال: حدثنا أحمد بن خالد الوهبي.\nثلاثتهم - إبراهيم بن سعد - والد يعقوب -، ومحمد بن سلمة، وأحمد بن خالد - عن محمد بن إسحاق، عن يحيى بن عباد بن عبد الله بن الزبير، عن أبيه، فذكره.","vol":"11","page":76},{"text":"٨٥٤٠ - (خ م ط ت د س) عائشة - ﵂- «أنَّ رسولَ الله ⦗٧٧⦘ ﷺ- كُفِّنَ في ثلاثة أثواب بيضٍ سَحُوليَّة من كُرْسُف، ليس فيها قميصٌ ولا عِمامة» .\nوفي رواية: قالت: «أُدْرِجَ رسولُ الله - ﷺ- في حُلَّة يَمانيَّة، كانت لعبد الله بن أبي بكر، ثم نُزِعَتْ عنه، وكُفِّن في ثلاثة أثواب سَحُول يمانية ليس فيها عمامةٌ ولا قميص، فرفع عبد الله الحُلَّة، فقال: أُكَفَّنُ فيها، ثم قال: لم يكفَّنْ فيها رسولُ الله - ﷺ-، وأُكُفَّنُ فيها، قال: فتصدَّق بها» .\nوفي أخرى نحوه، وزاد «أما الحُلَّةُ، فإنما شُبِّه على الناس فيها، إنها اشتُرَِيتْ ليُكفَّنَ فيها، فتُرِكَتِ الحلَّةُ، وكفِّنَ في ثلاثة أثواب بيض سَحولية فأخذها عبد الله بنُ أبي بكر، فقال: لأحبِسَنّها حتى أُكَفِّنَ فيها نفسي، ثم قال: لو رضيها الله ﷿ لنبيِّه - ﷺ- لكفَّنَه فيها، فباعها وتصدَّق بثمنها» . أخرجه البخاري ومسلم.\nوفي أخرى لمسلم عن أبي سلمةَ بنِ عبد الرحمن قال: «سألتُ عائشةَ: في كم كُفِّنَ النبيُّ - ﷺ-؟ فقالت: في ثلاثة أثواب سحوليةِ» .\nوفي أخرى لهما: «أنَّ رسولَ الله - ﷺ- حين تُوُفِّي - سُجِّي ببُردٍ حِبَرة» .\nوأخرج الموطأ والنسائي الرواية الأولى، وفي بعض الروايات: «ثلاثة أثواب سُحْل» . ⦗٧٨⦘\nوفي رواية الترمذي: «فذكروا لعائشة قولهم، في ثوبين وبُرْدٍ حبَرة، فقالت: قد أُتِي بالبُرْد ولكنَّهم ردُّوه، ولم يكفِّنوه فيه» .\nوأخرج أبو داود والنسائي رواية الترمذي.\nوفي أخرى لأبي داود: قالت «أدْرِجَ رسولُ الله - ﷺ- في ثوب حِبَرة، ثم أُخِّر عنه» .\nوفي أخرى له «كُفِّنَ رسولُ الله - ﷺ- في ثلاثة أثواب يمانيَّة بيض ليس فيها قميصٌ ولا عِمَامَة» .\nوفي أخرى للنسائي: «كُفِّن في ثلاثة أثواب يمانِّية بيض سَحُول كُرْسُف» .\nوأخرج أبو داود الرواية الآخرة من روايات البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَحوليَّة) سَحول: قرية باليمن تنسب إليها الثياب، وقيل: السَّحولية: المقصورة كأنها نُسبَتْ إلى السحول، وهو القصَّار، لأنه يَسْحَلُها، أي: يغسلها، وروي بضم السين، كأنه نسب إلى السُّحول جمع سُحُل، وهو الثوب الأبيض، وقيل: هو الثوب من القطن، وفي هذا النسب نظر من حيث إنه ⦗٧٩⦘ نسب إلى الجمع، وقد ذكر أن اسم القرية اليمانية [سُحُول] بضم السين.\n(الكُرسف): القطن، وقد وصف به، كقولهم: مررت بحيَّةٍ ذراعٍ.\n_________\n(١) رواه البخاري ٣ / ١٠٨ في الجنائز، باب الثياب البيض للكفن، وباب الكفن بغير قميص، وباب الكفن ولا عمامة، وباب موت يوم الاثنين، ومسلم رقم (٩٤١) في الجنائز، باب في كفن الميت، والموطأ ١ / ٢٢٣ في الجنائز، باب ما جاء في كفن الميت، والترمذي رقم (٩٩٦) في الجنائز، باب ما جاء في كفن النبي ﷺ، وأبو داود رقم (٣١٥١) في الجنائز، باب في الكفن، والنسائي ٤ / ٣٥ في الجنائز، باب كفن النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك «الموطأ» صفحة (١٥٦) . وأحمد (٦/٤٠) قال: حدثنا سفيان. وفي (٦/٤٥) قال: حدثنا أبو معاوية. وفي (٦/١١٨) قال: حدثنا سليمان بن داود. قال: أخبرنا عبد الرحمن. وفي (٦/١٣٢) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٦/١٦٥) قال: حدثنا عبد الله بن إدريس. وفي (٦/١٩٢) قال: حدثنا يحيى. وفي (٦/٢٠٣ و٢١٤) قال: حدثنا وكيع. وعبد بن حميد (١٤٩٥) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وفي (١٥٠٧) قال: أخبرنا النضر بن شميل. والبخاري (٢/٩٥) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله بن المبارك. وفي (٢/٩٧) قال: حدثنا أبو نعيم. قال: حدثنا سفيان. (ح) وحدثنا مسدد. قال: حدثنا يحيى (ح) وحدثنا إسماعيل. قال: حدثنا مالك. وفي (٢/١٢٧) قال: حدثنا معلى بن أسد. قال: حدثنا وهيب. ومسلم (٣/٤٩) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة وأبو كريب. قال يحيى: أخبرنا، وقال الآخران: حدثنا أبو معاوية. (ح) وحدثني علي بن حجر السعدي. قال: أخبرنا علي بن مسهر. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا حفص بن غياث وابن عيينة وابن إدريس وعبدة ووكيع (ح) وحدثناه يحيى بن يحيى. قال: أخبرنا عبد العزيز بن محمد. وأبو داود (٣١٥١) قال: حدثنا أحمد بن حنبل. قال: حدثنا يحيى بن سعيد. وفي (٣١٥٢) قال: حدثنا قتيبة بن سعيد. قال: حدثنا حفص. وابن ماجة (١٤٦٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا حفص بن غياث. والترمذي (٩٩٦) قال: حدثنا قتيبة. قال: حدثنا حفص بن غياث. وفي «الشمائل» (٣٩٣) قال: حدثنا محمد بن حاتم. قال: حدثنا عامر بن صالح. والنسائي (٤/٣٥) قال: أخبرنا قتيبة، عن مالك. (ح) وأخبرنا قتيبة. قال: حدثنا حفص جميعهم - مالك، وسفيان بن عيينة، وأبو معاوية محمد بن خازم، وعبد الرحمن بن أبي الزناد، وحماد بن سلمة، وعبد الله بن إدريس، ويحيى بن سعيد القطان، ووكيع، ومعمر، والنضر بن شميل، وعبد الله بن المبارك، وسفيان الثوري، ووهيب، وعلي بن مسهر، وحفص بن غياث، وعبدة بن سليمان، وعبد العزيز بن محمد، وعامر بن صالح - عن هشام بن عروة.\n٢ - وأخرجه أحمد (٦/٢٣١) . والنسائي (٤/٣٥) قال: أخبرنا إسحاق. كلاهما - أحمد بن حنبل، وإسحاق بن راهويه - عن عبد الرزاق. قال: حدثنا معمر، عن الزهري.\n٣ - وأخرجه أحمد (٦/٢٦٤) قال: حدثنا مسكين بن بكير، عن سعيد - يعني ابن عبد العزيز -. قال: مكحول حدثني.\nثلاثتهم - هشام بن عروة، والزهري، ومكحول - عن عروة بن الزبير، فذكره.\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"11","page":76},{"text":"٨٥٤١ - (د) عامر [بن شرحبيل الشعبي]- ﵀- قال: «غَسَّل رسولَ الله - ﷺ- عليٌّ، والفضلُ، وأسامةُ، وهم أدخلوه في قبره، قال: وحدَّثني مُرَحَّب - أو ابن أبي مُرَحَّب - أنها أدْخلوا معهم عبد الرحمن بنَ عَوف، فلما فرغ عليٌّ، قال: إنما يلي الرجلَ أهلُه» .\nوفي رواية عن الشعبي عن أبي مُرَحَّبٍ «أنَّ عبد الرحمن بنَ عَوْف نزل في قبر النبيَّ - ﷺ-، قال: كأني أنظرُ إليهم أربعة» أخرجه أبو داود (١) .\nوفي رواية ذكرها رزين قال: «غَسَّلَ رسولَ الله - ﷺ- عليٌّ، والفضلُ ومعهما العباسُ، وأسامةُ بنُ زيد، وهم أدخلوه قبرَه، وكان معهم في الغَسْلِ ابنُ عوف ورجل من الأنصار، فلما فرغوا قال عليُّ: إنما يلي الرجل أهلُه، قال عبد الرحمن: كأنِّي أنظر إلى الذين نزلوا في قبر رسولِ الله - ﷺ- أربعة، أحدهم: أنصاريّ» .\n_________\n(١) رقم (٣٢٠٩) و(٣٢٤٠) في الجنائز، باب كم يدخل القبر، وهو مرسل صحيح، وله شاهد من حديث علي ﵁ عند الحاكم ١ / ٣٦٤، وعند البيهقي ٤ / ٥٣، وصححه الحاكم ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٠٩) قال: حدثنا أحمد بن يونس، ثنا زهير، ثنا إسماعيل بن أبي خالد، عن عامر، فذكره.","vol":"11","page":79},{"text":"<span data-type=\"title\" id=toc-1920>الفصل الثالث: في دفنه ﷺ</span>\n٨٥٤٢ - (ط) مالك بن أنس - ﵀- بلغه «أنَّ رسولَ الله - ﷺ- تُوفِّيَ يوم الاثنين، ودُفنَ يوم الثلاثاء، وصلَّى الناس عليه أفذاذًا، لا يُؤمُّهم أحد، فقال ناس: يُدْفَن عند المنبر، وقال آخرون: بالبقيع، فجاء أبو بكر، فقال: سمعتُ رسولَ الله - ﷺ- يقول ما دُفِن نبيٌّ قَطُّ إلا في مكانه الذي تُوفِّيَ فيه، فَحُفِر له فيه، فلما أرادوا غَسلَه أرادوا نزع قميصه، فسمعوا صوتًا يقول: لا تنْزِعوا القميص فلم يُنْزَعِ القميصُ، فَغُسِّل وهو عليه» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفذاذًا) الأفذاذ: جمع فَذٍّ، وهو المنفرد.\n_________\n(١) بلاغًا ١/ ٢٣١ في الجنائز، باب ما جاء في دفن الميت، قال ابن عبد البر: هذا الحديث لا أعلمه يروى على هذا النسق بوجه من الوجوه، غير بلاغ مالك هذا، ولكنه صحيح من وجوه مختلفة وأحاديث شتى، جمعها مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني. بلاغا. (٢/٩٠) .","vol":"11","page":80},{"text":"٨٥٤٣ - (ت) عائشة وابن عباس﵄- قالا: «لَمَّا قُبِضَ رسول الله وغُسِّلَ، اختلفوا في دفنه، فقال أبو بكر: ما نَسيتُ ما سمعتُ من رسول الله ⦗٨١⦘ ﷺ-، يقول: ما قَبَضَ الله نبيًا إلا في الموضع الذي يُحِبُّ أن يُدفَن فيه، ادفنوه في موضع فراشه» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠١٨) في الجنائز، باب رقم (٣٣)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، أقول: لكن له شواهد يقوى بها، ولذلك قال الترمذي: وقد روي هذا الحديث من غير وجه رواه ابن عباس عن أبي بكر الصديق عن النبي ﷺ، أقول: ورواه ابن سعد عن أبي بكر مختصرًا موقوفًا، وهو في حكم المرفوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠١٨) حدثنا أبو كريب. قال: حدثنا أبو معاوية، عن عبد الرحمن بن أبي بكر، عن أبي مليكة، فذكره.\nوقال الترمذي: هذا حديث غريب، وعبد الرحمن بن أبي بكر المليكي يضعف من قبل حفظه. وقد روى هذا الحديث من غير هذا الوجه فرواه ابن عباس، عن أبي بكر الصديق، عن النبي -ﷺ- أيضا.","vol":"11","page":80},{"text":"٨٥٤٤ - (ط) عروة بن الزبير - ﵁ - قال: «كان بالمدينة رجلان: أحدُهما يَلْحَدُ، والآخر يَشُقُّ، فقالوا: أيُّهما جاء أولُ عَمِل عَمَلَهُ، فجاء الذي يَلْحَدُ، فَلحَدَ له» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٣١ في الجنائز، باب ما جاء في دفن الميت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك مع شرح الموطأ (٢/٩٢) عن هشام بن عروة، عن أبيه أنه قال، فذكره.","vol":"11","page":81},{"text":"٨٥٤٥ - (م س) سعد بن أبي وقاص - ﵁ - قال: - في مرضه الذي هلَك فيه - «الْحدُوا لي لَحْدًا، وانْصِبُوا عَلَيّ اللَّبِنَ نَصْبًا، كما صُنِعَ برسول الله - ﷺ-» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٩٦٦) في الجنائز، باب في اللحد ونصب اللبن على الميت، والنسائي ٤ / ٨٠ في الجنائز، باب اللحد والشق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٦٩) (١٤٥٠) . وفي (١/١٨٤) (١٦٠٢) قال: حدثنا أبو سلمة منصور بن سلمة الخزاعي. وفي (١/١٨٤) (١٦٠١) قال: حدثنا أبو سعيد مولى بني هاشم. ومسلم (٣/٦١) قال: حدثنا يحيى بن يحيى. وابن ماجة (١٥٥٦) قال: حدثنا محمد بن المثنى، قال: حدثنا أبو عامر. والنسائي (٤/٨٠) قال: أخبرنا هارون بن عبد الله، قال: حدثنا أبو عامر.\nأربعتهم - أبو سلمة الخزاعي، وأبو سعيد، ويحيى بن يحيى، وأبو عامر - عن عبد الله بن جعفر، عن إسماعيل بن محمد بن سعد، عن عامر بن سعد، فذكره.\nأخرجه أحمد (١/١٦٩) (١٤٥١) . و(١/١٧٣) (١٤٨٩) . والنسائي (٤/٨٠) قال: أخبرنا عمرو بن علي.\nكلاهما - أحمد، وعمرو بن علي - عن عبد الرحمن بن مهدي، قال: حدثنا عبد الله بن جعفر، عن إسماعيل بن محمد بن سعد، عن أبيه، فذكره.","vol":"11","page":81},{"text":"٨٥٤٦ - (ت س) عبد الله بن عباس - ﵄- قال: «جُعِلَ تحتَ رسولِ الله - ﷺ- في قبره، قطيفة حمراءُ» أخرجه الترمذي والنسائي.\nوقال الترمذي: وقد رُوِيَ عن ابن عباس كراهةُ ذلك (١) .\n_________\n(١) رواه الترمذي رقم (١٠٤٨) في الجنائز، باب رقم (٥٥)، والنسائي ٤ / ٨١ في الجنائز، باب وضع الثوب في اللحد، وإسناده صحيح، وقد أبعد المصنف النجعة، فقد رواه مسلم رقم (٩٦٧) في الجنائز، باب جعل القطيفة في القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٨) (٢٠٢١) قال: حدثنا يحيى، وابن جعفر. وفي (١/٣٥٥) (٣٣٤١) قال: حدثنا وكيع. ومسلم (٣/٦١) قال: حدثنا يحيى بن يحيى، قال: أخبرنا وكيع. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر ووكيع. (ح) وحدثنا محمد بن المثنى، قال: حدثنا يحيى بن سعيد. والترمذي (١٠٤٨) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، ويحيى. والنسائي (٤/٨١) قال: أخبرنا إسماعيل بن مسعود، عن يزيد - وهو ابن زريع.\nأربعتهم - يحيى، ومحمد بن جعفر، ووكيع، ويزيد - عن شعبة، عن أبي جمرة، فذكره.","vol":"11","page":81},{"text":"٨٥٤٧ - (ت) محمد بن علي بن الحسين (١) قال: «الذي ألْحَدَ قَبْرَ رسولَ الله - ﷺ-: أبو طلحةَ، والذي ألقى القطيفةَ تحته: شُقْرانُ، مولى رسول الله - ﷺ-، قال جعفر بن محمد: وأخبرني ابن أبي رافع قال: سمعتُ شُقْرانَ مولى رسول الله - ﷺ- يقول: أنا واللهِ طرحتُ القطيفة تحتَ رسولِ الله - ﷺ- في القبر» أخرجه الترمذي (٢) .\n_________\n(١) هو محمد الباقر بن جعفر الصادق.\n(٢) رقم (١٠٤٧) في الجنائز، باب ما جاء في الثوب الواحد يلقى تحت الميت في القبر، وإسناده منقطع، ولكن له شواهد منها الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٤٧) قال: حدثنا زيد بن أخزم الطائي البصري. حدثنا عثمان بن فرقد. قال: سمعت جعفر بن محمد، عن أبيه، قال، فذكره.","vol":"11","page":82},{"text":"٨٥٤٨ - (د) القاسم بن محمد [بن أبي بكر]- ﵀- قال: «دخلتُ على عائشةَ أمّ المؤمنين بيتَها، فقلت: يا أُمّهْ، اكشِفي لي عن قبرِ رسولِ الله - ﷺ- وصاحِبَيْهِ، فَكَشَفَتْ لي عن ثلاثةِ قبور لا مُشْرِفَة، ولا لاطِئَة، مَبْطوحةٍ ببطْحاء الْعَرصةِ الحمراء» أخرجه أبو داود (١) .\nوزاد رزين في روايته: «ورأيت رسولُ الله - ﷺ- مُقَدَّمَ القبلة، وأبو بكر خَلْفَهُ، رأسهُ عند منكبي رسولِ الله، وطالت رجلاه أسفل، وعُمر خلف أبي بكر على تلك الرتبة» .\n_________\n(١) رقم (٣٢٢٠) في الجنائز، باب في تسوية القبر، ورواه أيضًا البيهقي في \" دلائل النبوة \"، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٢٠) قال: حدثنا أحمد بن صالح، ثنا ابن أبي فديك، أخبرني عمرو بن عثمان بن هانئ، عن القاسم، فذكره.","vol":"11","page":82},{"text":"٨٥٤٩ - (خ) [أبو بكر بن عياش] عن سفيان التمار (١) «أنه [حدَّثه أنه] رأى قبر رسولِ الله - ﷺ- مُسَنَّمًا» أخرجه البخاري (٢) .\n_________\n(١) في الأصل والمطبوع: عبد الله بن عباس أنه رأى قبر رسول الله ﷺ مسنمًا، وهو خطأ.\n(٢) ٣ / ٢٠٣ في الجنائز، باب ما جاء في قبر النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (١٣٩٠) قال: حدثنا محمد بن مقاتل، أخبرنا عبد الله، أخبرنا أبو بكر بن عياش.","vol":"11","page":82},{"text":"<span data-type=\"title\" id=toc-1921>الباب الثاني: في الموت ومقدِّماته، وما يتعلَّق به</span>، وفيه سبعة فصول\n<span data-type=\"title\" id=toc-1922>الفصل الأول: في مقدِّمات الموت ونزوله</span>\n٨٥٥٠ - (م د ت س) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «لَقِّنُوا موتاكم لا إله إلا الله» .\nأخرجه مسلم والترمذي وأبو داود والنسائي.\nوقال الترمذي: «لمَّا حُضِر ابنُ المبارك لَقَّنه رجل: لا إله إلا الله، فلما أكَثرَ عليه من غير تفتير، قال: إذا قلتُ مَرَّةَ فأنا عليه من غير تفتير ما لم أتكلَّمْ بكلام» (١) .\n_________\n(١) رواه مسلم رقم (٩١٦) في الجنائز، باب تلقين الموتى لا إله إلا الله، والترمذي رقم (٩٧٦) في الجنائز، باب ما جاء في تلقين المريض عند الموت، وأبو داود رقم (٣١١٧) في الجنائز، باب في التلقين، والنسائي ٤ / ٥ في الجنائز، باب تلقين الميت، أقول: وقد رواه مسلم من حديث أبي هريرة رقم (٩١٧) في الجنائز، باب تلقين الموتى لا إله إلا الله. أقول: وجملة \" من غير تفتير \" في المكانين ليست في نسخ الترمذي المطبوعة، ولعها من زيادات رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣) . ومسلم (٣/٣٧) قال: حدثنا أبو كامل الجحدري فضيل بن حسين، وعثمان بن أبي شيبة. وأبو داود (٣١١٧) قال: حدثنا مسدد. والترمذي (٩٧٦) قال: حدثنا أبو سلمة يحيى بن خلف. والنسائي (٤/٥) قال: أخبرنا عمرو بن علي. ستتهم - أحمد، وأبو كامل، وعثمان، ومسدد، وأبو سلمة، وعمرو بن علي - عن بشر بن المفضل.\n- وأخرجه عبد بن حميد (٩٧٣) قال: حدثنا عبد الملك بن عمرو. ومسلم (٣/٣٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا خالد بن مخلد. وابن ماجة (١٤٤٥) قال: حدثنا محمد بن يحيي، قال: حدثنا عبد الرحمن بن مهدي. ثلاثتهم - عبد الملك، وخالد، وابن مهدي - عن سليمان بن بلال.\n٣ - وأخرجه مسلم (٣/٣٧) . والنسائي (٤/٥) قال مسلم: حدثناه، وقال النسائي: أنبأنا قتيبة، قال: حدثنا عبد العزيز الدراوردي.\nثلاثتهم - بشر، وسليمان، وعبد العزيز - عن عمارة بن غزية، عن يحيى بن عمارة، فذكره.","vol":"11","page":83},{"text":"٨٥٥١ - (س) عائشة - ﵂- قالت: قال رسولُ الله - ﷺ-: «لَقِّنُوا هَلْكَاكم لا إله إلا الله» أخرجه النسائي (١) .\n_________\n(١) ٤ / ٥ في الجنائز، باب تلقين الميت، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٥) قال: أخبرنا إبراهيم بن يعقوب. قال: حدثني أحمد بن إسحاق. قال: حدثنا وهيب. قال: حدثنا منصور بن صفية، عن أمه صفية بنت شيبة، فذكرته.","vol":"11","page":84},{"text":"٨٥٥٢ - (د) معقل بن يسار - ﵁ - أن رسول الله - ﷺ- قال: «اقرؤوا سورة يس على موتاكم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٢١) في الجنائز، باب القراءة عند الميت، ورواه أيضًا أحمد في \" المسند \" ٥ / ٢٦ و٢٧، وابن ماجة رقم (١٤٤٨) في الجنائز، باب ما يقال عند المريض إذا حضر، من حديث عبد الله بن المبارك عن سليمان بن طرخان التميمي عن أبي عثمان وليس بالنهدي عن أبيه عن معقل بن يسار ﵁، وأبو عثمان وأبوه مجهولان، وليسا بالمشهورين، فالحديث ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (٥/٢٦) قال: حدثنا عارم. وفي (٥/٢٧) قال: حدثنا علي بن إسحاق. (ح) وعتاب. وأبو داود (٣١٢١) قال: حدثنا محمد بن العلاء، ومحمد بن مكي المروزي. وابن ماجة (١٤٤٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن الحسن بن شقيق.\nستتهم - محمد بن الفضل عارم، وعلي بن إسحاق، وعتاب، ومحمد بن العلاء، ومحمد بن مكي، وعلي بن الحسن - عن عبد الله بن المبارك، قال: حدثنا سليمان التيمي، عن أبي عثمان، وليس بالنهدي، عن أبيه، فذكره.\n(*) أخرجه النسائي في «عمل اليوم والليلة» (١٠٧٤) قال: أخبرني محمود بن خالد، قال: حدثنا الوليد، قال: حدثني عبد الله بن المبارك، عن سليمان التيمي، عن أبي عثمان، عن معقل بن يسار، فذكره. ليس فيه «عن أبيه» .\n(*) وأخرجه أحمد (٥/٢٦) قال: حدثنا عارم. والنسائي في «عمل اليوم والليلة» (١٠٧٥) قال: أخبرنا محمد بن عبد الأعلى. كلاهما - عارم، ومحمد - قالا: حدثنا معتمر، عن أبيه، عن رجل، عن أبيه، عن معقل بن يسار، أن رسول الله -ﷺ- قال:\n«البقرة سنام القرآن وذروته، نزل مع كل آية منها ثمانون ملكا واستخرجت ﴿الله لا إله إلا هو الحي القيوم﴾ من تحت العرش، فوصلت بها، أو فوصلت بسورة البقرة. و﴿يس﴾ قلب القرآن، لا يقرؤها رجل، يريد الله ﵎، والدار الآخرة، إلا غفر له، واقرؤوها على موتاكم» .\nقلت: فيه أبو عثمان، وأبوه، وهما مجهولان.","vol":"11","page":84},{"text":"٨٥٥٣ - (م) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ- «أَلمْ تَرَوْا إلى الإنسان: إذا مات شَخَصَ بَصَرُه؟ قالوا: بلى، قال: فذلك حين يَتْبَع بصرُهُ نَفْسَهُ» أخرجه مسلم (١) .\n_________\n(١) رقم (٩٢١) في الجنائز، باب في شخوص بصر الميت يتبع نفسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣/٣٩) قال: حدثنا محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. (ح) قال: وحدثناه قتيبة بن سعيد. قال: حدثنا عبد العزيز - يعني الدراوردي.\nكلاهما - ابن جريح، وعبد العزيز الدراوردي - عن العلاء بن عبد الرحمن بن يعقوب. قال: أخبرني أبي، فذكره.","vol":"11","page":84},{"text":"٨٥٥٤ - (م د ت س) أم سلمة - ﵂- قالت: «دَخَلَ رسولُ الله - ﷺ- على أبي سلمةَ - وقد شَقَّ بصرُه - فأغمضه، ثم قال: إنَّ الرُّوحَ إذا قُبِص تَبِعَه البصرُ، فَضَجَّ ناسٌ من أهله، فقال: لا تَدْعُوا على أنفسكم إلا بخير، فإنَّ الملائكةَ يؤمِّنون على ما تقولون، ثم قال: اللهم اغفر ⦗٨٥⦘ لأبي سلمةَ، وارفع درجتَهُ في المهدِّيين، واخلْفُه في عَقِبِه في الغابرين، واغفر لنا وله يا رب العالمين، وافْسَحْ له في قبره، ونَوِّر له فيه» .\nوفي رواية «واخْلُفْه في تَرِكتهِ، وقال: اللهم أَوْسِعْ له في قبره، ودعوة أخرى سابعة نسيتُها» .\nوفي أخرى قالت: قال رسولُ الله - ﷺ-: «إذا حَضَرتمُ المريض - أو الميتَ - فقولوا خيرًا، فإن الملائكَة يُؤمَّنون على ما تقولون، قالت: فلما مات أبو سلمةَ، أتيت النبيَّ - ﷺ-، فقلتُ: يا رسول الله، إنَّ أبا سلمةَ قد مات، قال: قولي: اللهم اغفر لي وله، وأعقبني منه عُقبى حَسَنَة، قالت: فقلتُ: فأعقَبني الله مَنْ هو خير لي منه: محمد - ﷺ-» أخرجه مسلم.\nوأخرج أبو داود الأولى والثالثة، ولم يذكر في الأولى «إن الرُّوحَ إذا قُبِضَ تَبِعَه البصُر» .\nوأخرج الترمذي والنسائي الثالثة (١) .\n_________\n(١) رواه مسلم رقم (٩٢٠) في الجنائز، باب في إغماض الميت، والترمذي رقم (٩٧٧) في الجنائز، باب ما جاء في تلقين المريض عند الموت والدعاء له، وأبو داود رقم (٣١١٥) و(٣١١٨) في الجنائز باب ما يستحب أن يقال عند الميت من الكلام، وباب تغميض الميت، والنسائي ٤ / ٤ و٥ في الجنائز، باب كثرة ذكر الموت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٩٧) قال: حدثنا معاوية بن عمرو. قال: حدثنا أبو إسحاق - يعني الفزاري -. ومسلم (٣/٣٨) قال: حدثنا زهير بن حرب. قال: حدثنا معاوية بن عمرو. قال: حدثنا أبو إسحاق الفزاري (ح) وحدثنا محمد بن موسى القطان الواسطي. قال: حدثنا المثنى بن معاذ بن معاذ. قال: حدثنا أبي. قال: حدثنا عبيد الله بن الحسن. وأبو داود (٣١١٨) قال: حدثنا عبد الملك بن حبيب أبو مروان. قال: حدثنا أبو إسحاق - يعني الفزاري -. وابن ماجة (١٤٥٤) قال: حدثنا إسماعيل بن أسد. قال: حدثنا معاوية بن عمرو. قال: حدثنا أبو إسحاق الفزاري. والنسائي في الكبرى «تحفة الأشراف» (١٣/١٨٢٠٥) عن عمرو بن يحيى بن الحارث، عن أبي صالح محبوب بن موسى، عن أبي إسحاق الفزاري.\nكلاهما - أبو إسحاق الفزاري، وعبيد الله بن الحسن - عن خالد الحذاء، عن أبي قلابة، عن قبيصة بن ذؤيب، فذكره.","vol":"11","page":84},{"text":"٨٥٥٥ - (س) أبو هريرة - ﵁ - أنَّ نبيَّ الله - ﷺ- قال: «إذا حُضِرَ المؤمِنُ، أتَتْ ملائكة الرحمة بحريرة بيضاءَ، فيقولون: اخرُجِي ⦗٨٦⦘ راضيةً مَرضِيًا عَنْكِ إلى رَوْحٍ من الله ورَيحْان، وربٍّ غَيْرِ غضبان، فتخرجُ كأطيبِ ريحِ المسك، حتى إنَّه ليناوله بعضهم بعضًا، حتى يأتوا به أبواب السماء، فيقولون: ما أطيب هذه الريحَ التي جاءتكم من الأرض، فيأتون به أرواحَ المؤمنينَ، فَلَهم أشدُّ فَرَحًا من أحدِكم بغائبه يقدَمُ عليه، فيسألونه: ماذا فَعَل فلان؟ ماذا فعل فلان؟ فيقولون: دَعُوه، فإنَّه كان في غَمِّ الدنيا، فيقول: قد مات، أما أتاكم؟، قالوا: ذُهِبَ به إلى أمِّهِ الهاوية، وإن الكافر إذا حُضِرَ أتَتْهُ ملائكة العذاب بمسْحٍ، فيقولون: اخرجي ساخطةً مَسْخوطًا عليك إلى عذاب الله ﷿، فتخرجُ كأنْتَنِ ريح جيفة، حتى يأتون به باب الأرض فيقولون: ما أنتنَ هذه الريحَ، حتى يأتون به أرواحَ الكفار» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٨ و٩ في الجنائز، باب ما يلقى به المؤمن الكرامة عند خروج نفسه، وإسناده حسن، ورواه أحمد وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٨) قال: أخبرنا عبيد الله بن سعيد. وفي الكبرى «تحفة الأشراف» (١٠/١٤٢٩٠) عن إسحاق بن إبراهيم.\nكلاهما - عبيد الله، وإسحاق - عن معاذ بن هشام، عن أبيه، عن قتادة، عن قسامة بن زهير، فذكره.","vol":"11","page":85},{"text":"٨٥٥٦ - (م) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إذا خَرَجتْ رُوحُ المؤمن تلقاها ملَكان يُصْعِدَانِها - قال حماد في روايته: فذكر من طِيَب ريحها، وذَكَرَ المِسك - قال: فيقولُ أهل السماء: رُوحٌ طيبة جاءت مِنْ قِبَلِ الأرض، صلَّى الله عليكِ وعلى جسدٍ كنتِ تَعْمُرينه، فَيُنْطَلقُ به إلى ربِّه، ثم يقول: انْطَلِقوا به إلى آخر الأجل، قال: وإنَّ ⦗٨٧⦘ الكافرَ إذا خرجتْ رُوحُه - قال حماد: وَذكَر مِنْ نَتْنهِا - فردّ رسولُ الله - ﷺ- رَيْطةً كانت عليه على أنفه - هكذا - وذكر لَعْنًا- ويقول أهل السماء: رُوح خبيثة جاءت مِن قِبَلِ الأرض، فيقال: انطَلِقوا به إلى آخر الأجل» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرَّيطة): كل ملاءة لا تكون لِفْقين.\n_________\n(١) رقم (٢٨٧٢) في الجنة، باب عرض مقعد الميت من الجنة أو النار عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٨/١٦٢) قال: حدثني عبيد الله بن عمر القواريري. قال: حدثنا حماد بن زيد. قال: حدثنا بديل، عن عبد الله بن شقيق، فذكره.","vol":"11","page":86},{"text":"٨٥٥٧ - (ت س) بريدة [بن الحصيب]- ﵁ - أن رسول الله - ﷺ- قال: «المؤمن يموت بعَرَق الجبين» أخرجه الترمذي والنسائي.\nوفي أخرى للنسائي: «موتُ المؤمن بعرَقِ الجبين (١)» .\n_________\n(١) روا الترمذي رقم (٩٨٢) في الجنائز، باب ما جاء أن المؤمن يموت بعرق الجبين، والنسائي ٤ / ٦ في الجنائز، علامة موت المؤمن، وقال الترمذي: هذا حديث حسن، وهو كما قال، ورواه أيضًا أحمد وابن ماجة وابن حبان والحاكم وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٥٠) قال: حدثنا يحيى بن سعيد. وفي (٥/٣٦٠) قال: حدثنا يحيى بن سعيد، وأبو داود. وفي (٥/٣٥٧) قال: حدثنا بهز. وابن ماجة (١٤٥٢) قال: حدثنا بكر بن خلف أبو بشر، قال: حدثنا يحيى بن سعيد. والترمذي (٩٨٢) . والنسائي (٤/٥) قال الترمذي: حدثنا. وقال النسائي: أخبرنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. ثلاثتهم - يحيى، وبهز، وأبو داود - عن المثنى بن سعيد، عن قتادة.\n٢ - وأخرجه النسائي (٤/٦) قال: أخبرنا محمد بن معمر، قال: حدثنا يوسف بن يعقوب، قال: حدثنا كهمس.\nكلاهما - قتادة، وكهمس - عن عبد الله بن بريدة، فذكره.","vol":"11","page":87},{"text":"٨٥٥٨ – [(د)] عبيد بن خالد السلمي رجل من أصحاب النبي - ﷺ - أن رسول الله - ﷺ - قال: «موت الفجاءة أخذة أَسَف للكافر ورحمةٌ للمؤمن» .\nوفي رواية عن عبيد قال مرة: عن النبي - ﷺ-، وقال مرة: عن عبيد «مَوْت الفُجَاءة: أخذُة أسَف» . ⦗٨٨⦘\nأخرج الثانية أبو داود (١)، والأولى: ذكرها رزين (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أسفٍ) الأسِف: الغضبان، أسِف يأسَف أسَفًا، فهو أسِف، وآسفه غيره.\n_________\n(١) رقم (٣١١٠) في الجنائز، باب موت الفجاءة، وإسناده صحيح، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٢٤ و٤ / ٢١٩، والبيهقي في \" سننه \" ٢ / ٣٧٨.\n(٢) روا أحمد في \" المسند \" ٦ / ١٣٨ من حديث عائشة، وإسناده ضعيف، ورواه أيضًا البيهقي في \" سننه \" ٣ / ٣٧٨، وذكره الحافظ في \" الفتح \" ونسبه لابن أبي شيبة في \" مصنفه \" من حديث عائشة وابن مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١١٠) قال: حدثنا مسدد، ثنا يحيى، عن شعبة، عن منصور، عن تميم بن سلمة، أو سعد بن عبيدة، عن عبيد بن خالد السلمي، فذكره.","vol":"11","page":87},{"text":"٨٥٥٩ - () عائشة - ﵂- «سُئلَتْ عن موتِ الفَجْأةِ؟ فقالت: بَطْشَةُ غضبان، أو هُلْكُ يُسْر» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":88},{"text":"<span data-type=\"title\" id=toc-1923>الفصل الثاني: في البكاء والنَّوح والحزن</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1924>الفرع الأول: في جواز ذلك</span>\n٨٥٦٠ - (خ م د) أنس بن مالك - ﵁ - قال: «دخلنا ⦗٨٩⦘ مع رسولِ الله - ﷺ- على أبي سَيْف القَين - وكان ظِئرًا لإبراهيم- فأخذ رسولُ الله - ﷺ- ابنَه إبراهيم، فَقَبَّلَهُ وَشَمَّه، ثم دخلنا عليه بعد ذلك، وإبراهيمُ يجودُ بنفسه، فَجعَلَتْ عينا رسولِ الله - ﷺ- تَذْرِفان، فقال ابنُ عوف: وأنتَ يا رسول الله، فقال: يا ابنَ عوف، إنَّها رحمة، ثم أتبعها بأخرى، فقال: إنَّ العينَ تدمع، والقلبَ يخشع، ولا نقول إلا ما يُرضي ربَّنا، وإنا بفراقك يا إبراهيم محزونون» أخرجه البخاري ومسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظِّئْر): المرأة التي ترضع ولد غيرِها بالأجرة، وزوج المرضعة يُسمَّى ظِئْرًا.\n(يجود بنفسه) جاد المريض بنفسه: إذا قارب الموت، فكأنه سمح بخروج روحه.\n_________\n(١) رواه البخاري ٣ / ١٣٩ في الجنائز، باب قول النبي ﷺ: \" إنا بك لمحزونون \"، ومسلم رقم (٢٣١٥) في الفضائل، باب رحمته ﷺ الصبيان والعيال وتواضعه، وأبو داود رقم (٣١٢٦) في الجنائز، باب في البكاء على الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٩٤) قال: حدثنا بهز وعفان، وحدثنا هاشم بن القاسم. وعبد بن حميد (١٢٨٧) قال: حدثنا عبد الملك بن عمرو. ومسلم (٧/٧٦) قال: حدثنا هداب بن خالد، وشيبان بن فروخ. وأبو داود (٣١٢٦) قال: حدثنا شيبان بن فروخ.\nستتهم - بهز، وعفان، وهاشم، وعبد الملك، وهداب، وشيببان - عن سليمان بن المغيرة.\nوأخرجه البخاري (٢/١٠٥) قال: حدثنا الحسن بن عبد العزيز، قال: حدثنا يحيى بن حسان، قال: حدثنا قريش بن حبان.\nكلاهما - قريش، وسليمان - عن ثابت، فذكره.\nوفي رواية سليمان: قال رسول الله -ﷺ-:\n«ولد لي الليلة غلام فسميته باسم أبي إبراهيم. ثم دفعه إلى أم سيف امرأة قين يقال له أبو سيف....» الحديث.","vol":"11","page":88},{"text":"٨٥٦١ - (خ م د س) أسامة قال: «أرسلتْ بنتُ النبي - ﷺ- إليه: أنَّ ابنًا لي قُبِض فائتِنا» . ⦗٩٠⦘\nوفي رواية: «إن ابنتي قد حُضِرَتْ، فاشهَدْنا، فأرسل يقرأ السلام، ويقول: إنَّ لله ما أخذَ، وله ما أعطى، وكلٌّ عِندَهُ بأجلٍ مُسمَّى، فَلْتَصْبِرْ ولتحتسبْ، فأرسَلَتْ إليه تُقْسِمُ عليه ليأتينَّها، فقام ومعه سعدُ بنُ عبادةَ، ومعاذُ بنُ جبل، وأُبيُّ بنُ كعب، وزيدُ بنُ ثابت، ورجال، فرُفِعَ إلى رسولِ الله - ﷺ- الصبيُّ، فأقعده في حَجْرِه، ونفسُهُ تَتَقَعقَعُ، قال: حَسِبْتُ أنه قال: كأنَّها شَنّ» .\nوفي رواية: «تقعقع كأنَّها في شَنّ، ففاضت عيناه، فقال سعد: يا رسولَ الله ما هذا؟ فقال: هذه رحمة جعلها الله في قلوب عباده» .\nوفي رواية «في قلوب من شاء من عباده، وإنَّما يرحمُ الله من عبادهِ الرحماءَ» أخرجه البخاري ومسلم والنسائي.\nوفي رواية أبي داود نحوه - وهذه أتم - ولم يذكر أسماء الرجال الذين جاؤوا مع النبيِّ - ﷺ- (١) . ⦗٩١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شَنٌّ - تقعقعُ) الشَّن: القِربة البالية، وتقعقعها: حركتها وصوتها.\n_________\n(١) رواه البخاري ٣ / ١٢٤ - ١٢٦ في الجنائز، باب قول النبي ﷺ: \" يعذب الميت ببعض بكاء أهله عليه \"، وفي المرضى، باب عيادة الصبيان، وفي القدر، باب ﴿وكان أمر الله قدرًا مقدورًا﴾، وفي الأيمان والنذور، باب قول الله تعالى: ﴿وأقسموا بالله جهد أيمانهم﴾، وفي التوحيد، باب قول الله ﵎: ﴿قل ادعوا الله أو أدعوا الرحمن أيًا ما تدعوا فله الأسماء الحسنى﴾، وباب ما جاء في قول الله تعالى: ﴿إن رحمة الله قريب من المحسنين﴾، ومسلم رقم (٩٢٣) في الجنائز، باب البكاء على الميت، والنسائي ٤ / ٢٢ في الجنائز، باب الأمر بالاحتساب والصبر عند نزول المصيبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٠٤ و٢٠٦) . ومسلم (٣/٤٠) قال: حدثنا أبو بكر بن أبي شيبة. كلاهما - أحمد بن حنبل، وأبو بكر - قالا: حدثنا أبو معاوية.\n٢ - وأخرجه أحمد (٥/٢٠٤) قال: حدثنا محمد بن جعفر. والبخاري (٧/١٥١) قال: حدثنا حجاج بن منهال، وفي (٨/١٦٦) قال: حدثنا حفص بن عمر. وأبو داود (٣١٢٥) قال: حدثنا أبو الوليد الطيالسي.\nأربعتهم - ابن جعفر، وحجاج، وحفص، وأبو الوليد - عن شعبة.\n٣- وأخرجه أحمد (٥/٢٠٥) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان.\n٤ - وأخرجه البخاري (٢/١٠٠) قال: حدثنا عبدان، ومحمد. والنسائي (٤/٢١) قال: أخبرنا سويد بن نصر.\nثلاثتهم - عبدان، ومحمد بن مقاتل، وسويد - عن عبد الله بن المبارك.\n٥ - وأخرجه البخاري (٩/١٤١) قال: حدثنا أبو النعمان. وفي «الأدب المفرد» (٥١٢) قال: حدثنا حجاج. ومسلم (٣/٣٩) قال: حدثنا أبو كامل الجحدري.\nثلاثتهم - أبو النعمان، وحجاج، وأبو كامل - عن حماد بن زيد.\n٦ - وأخرجه البخاري (٩/١٦٤) قال: حدثنا موسى بن إسماعيل. وابن ماجة (١٥٨٨) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب. كلاهما عن عبد الواحد بن زياد.\n٧ - وأخرجه البخاري (٨/١٥٣) قال: حدثنا مالك بن إسماعيل. قال: حدثنا إسرائيل.\n٨ - وأخرجه مسلم (٣/٣٩) قال: حدثنا محمد بن عبد الله بن نمير. قال: حدثنا محمد بن فضيل.\nثمانيتهم - أبو معاوية، وشعبة، وسفيان، وابن المبارك، وحماد، وعبد الواحد، وإسرائيل، وابن فضيل- عن عاصم بن سليمان، عن أبي عثمان، فذكره.","vol":"11","page":89},{"text":"٨٥٦٢ - (س) عبد الله بن عباس - ﵄- قال: «لمَّا حُضِرَتْ بنت لرسول الله صغيرة (١)، أخذها رسولُ الله - ﷺ- وضمها إلى صدره، ثم وضع يده عليها، [فَقَضَتْ] وهي بين يَدَيْ رسولِ الله - ﷺ-، فَبَكَتْ أمُّ أيمن، فقال لها رسولُ الله - ﷺ-: يا أَم أيمن، أتبكين ورسولُ الله - ﷺ- عندك؟ فقالت: مالي لا أبكي ورسولُ الله - ﷺ- يبكي؟ فقال رسولُ الله - ﷺ-: إني لستُ أَبكي، ولكنها رحمة، ثم قال رسولُ الله - ﷺ-: المؤمنُ بخير على كل حال، تُنْزَعُ نَفْسُه من بين جنبيه، وهو يَحمد الله ﷿» أخرجه النسائي (٢) .\n_________\n(١) هي بنت زينب من أبي العاص بن الربيع.\n(٢) ٤ / ١٢ في الجنائز، باب في البكاء على الميت، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٦٨) (٢٤١٢) قال: حدثنا معاوية بن عمرو، قال: حدثنا أبو إسحاق. وفي (١/٢٧٣) (٢٤٧٥) قال: حدثنا أبو أحمد، قال: حدثنا سفيان. وفي (١/٢٩٧) (٢٧٠٤) قال: حدثنا أسود بن عامر، قال: حدثنا إسرائيل. وعبد بن حميد (٥٩٣) قال: حدثنا الحسن بن موسى، قال: حدثني سعيد بن زيد - هو أخو حماد بن زيد -. والترمذي في «الشمائل» (٣٢٥) قال: حدثنا محمود ابن غيلان، قال: حدثنا أبو أحمد، قال: حدثنا سفيان. والنسائي (٤/١٢) قال: أخبرنا هناد بن السري، قال: حدثنا أبو الأحوص.\nخمستهم - أبو إسحاق، وسفيان، وإسرائيل، وسعيد بن زيد، وأبو الأحوص - عن عطاء بن السائب، عن عكرمة، فذكره.","vol":"11","page":91},{"text":"٨٥٦٣ - (خ م س) ابن أبي مليكة قال: «توفيَتْ بنتٌ لعثمانَ بنِ عفانَ بمكةَ، فجئنا نشهدُها، وحضرها ابنُ عمر وابنُ عباس، فإني لجالس بينهما، فقال عبد الله بنُ عمر لعمرو بن عثمان - وهو مواجهه - ألا تَنْهى عن البكاء، فإن رسولَ الله - ﷺ- قال: إن الميِّتَ ليعذَّبُ ببكاءِ أهلهِ عليه؟ فقال ابنُ عباس: قد كان عمرُ يقول بعضَ ذلك، ثم حدَّث، فقال: ⦗٩٢⦘ صدرتُ مع عمر من مكة، حتى إذا كنَّا بالبَيداءِ، فإذا هو بِرَكْبٍ تحت ظِلِّ شجرة، فقال: اذهب فانظر مَن هؤلاء الركب؟ فنظرت، فإذا [هو] صُهيب، قال: فأخبرتُه، فقال: ادعُه، فرجعتُ إلى صهيب، فقلت: ارتحل، فالحق بأمير المؤمنين، فلما أن أصيب [عمر] دخل صهيب يبكي، يقول: وا أخاه، وا صاحباه، فقال عمر: يا صهيب، أتبكي عَليَّ وقد قال رسولُ الله - ﷺ-: إن الميِتَ ليعذَّبُ ببعضِ بكاءِ أهله عليه؟ فقال ابنُ عباس: فلما مات عمر ذكرتُ ذلك لعائشة، فقالت: يرحم الله عمر، لا والله ما حدَّثَ رسولُ الله - ﷺ-: إنَّ الميتَ يعذَّب ببكاء أهله عليه، ولكن قال: إن الله يزيد الكافر ببكاء أهله عليه، وقالت عائشة: حَسْبُكم القرآن ﴿ولا تَزِرُ وازرةٌ وِزْرَ أُخرى﴾ قال ابن عباس عند ذلك: واللهُ أَضحَكَ وأبكى، قال ابن أبي مليكة: فما قال ابن عمر شيئًا» أخرجه البخاري ومسلم.\nوفي رواية النسائي قال: قالت عائشة: «إنما قال رسولُ الله - ﷺ-: إن الله يزيد الكافر عذابًا ببعض بكاء أهله [عليه]» .\nوله في أخرى: قال ابن أبي مليكة «لما هلكتْ أُمُّ أبان حضرتُ مع أناس، فجلستُ بين عبد الله بن عمر، وابنِ عباس، فبكين النساء، فقال ابن عمر: ألا تنهى هؤلاء عن البكاء، فإني سمعتُ رسولَ الله - ﷺ- يقول: إن الميتَ ليعذَّب ببعضِ بكاءِ أهله عليه؟ فقال ابنُ عباس: قد ⦗٩٣⦘ كان عمر يقول بعضَ ذلك، خرجت مع عمر، حتى إذا كنا بالبيداء رأى راكبًا تحت شجرة، فقال: انظر من الركب، فذهبت، فإذا صهيبٌ وأهله، فرجعت إليه، فقلت: يا أمير المؤمنين، هذا صهيب وأهله، فقال: عَلَيَّ بصهيب، فلما دخلنا المدينة أصيب عمر، فجلس صُهيب يبكي عنده، يقول: وا أخَيَّاه، وا أُخَيَّاه، فقال [عمر]: يا صهيب، لا تبكِ، فإني سمعتُ رسولَ الله - ﷺ- يقول: إنَّ الميت ليعذَّب ببعض بكاءِ أهلِه عليه، قال: فذكرتُ ذلك لعائشةَ، فقالت: أما والله ما تُحدِّثون هذا الحديث عن كاذِبَين مُكَذَّبَيْن، ولكن السمعَ يُخطئ وإن لكم في القرآن لَمَا يَشفيكم ﴿ولا تزر وازرة وِزْرَ أُخرى﴾ [فاطر: ١٨] ولكنَّ رسولَ الله - ﷺ- قال: إن الله ليزيد الكافر عذابًا ببكاءِ أهله عليه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولا تزر وازرة) الوِزْر: الإثم والذَّنْب المُثْقِلُ للظهر، والوازِرة: النفس المذنبة التي تذنب، والمراد: لا يحمل أحد من المذنبين ذَنْبَ غيره.\n(يعذَّب ببكاءِ أهله عليه) قال الخطابي: يشبه أن يكون هذا من ⦗٩٤⦘ حيث إنَّ العرب كانوا يوصون أهاليهم بالبكاء، والنَّوْح عليهم، وإشاعة النعي في الأحياء، وكان ذلك مشهورًا من مذاهبهم، وموجودًا في أشعارهم كثيرًا، فالميت تلزمه العقوبة في ذلك لما تقدَّم من أمره إليهم في وقت حياته.\n_________\n(١) رواه البخاري ٣ / ١٢٧ في الجنائز، باب قول النبي ﷺ: \" يعذب الميت ببكاء أهله عليه \"، ومسلم رقم (٩٢٨) في الجنائز، باب الميت يعذب ببكاء أهله عليه، والنسائي ٤ / ١٨ و١٩ في الجنائز، باب النياحة على الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٢٢٠) قال: حدثنا سفيان. قال: حدثنا عمرو بن دينار. وأحمد (١/٤١) (٢٨٨) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي (١/٤٢) (٢٨٩ و٢٩٠) قال: حدثنا عبد الرزاق، قال: أنبأنا ابن جريج. وفي (٦/١٣٨) قال: حدثنا وكيع، قال: حدثنا عبد الجبار بن ورد. والبخاري (٢/١٠١) قال: حدثنا عبدان، قال: حدثنا عبد الله، قال: أخبرنا ابن جريج. ومسلم (٣/٤٢) قال: حدثنا داود بن رشيد، قال: حدثنا إسماعيل ابن علية، قال: حدثنا أيوب. وفي (٣/٤٣) قال: حدثنا محمد بن رافع، وعبد بن حميد، قال ابن رافع: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وفي (٣/٤٤) قال: حدثنا عبد الرحمن بن بشر، قال: حدثنا سفيان، قال: قال عمرو. والنسائي (٤/١٨) قال: أخبرنا سليمان بن منصور البلخي، قال: حدثنا عبد الجبار بن الورد.\nأربعتهم - عمرو بن دينار، وأيوب، وابن جريج، وعبد الجبار بن ورد - عن عبد الله بن عبيد الله بن أبي مليكة، فذكره.\n(*) رواية وكيع عن عبد الجبار بن الورد مختصرة على: «عن ابن أبي مليكة، عن عائشة. قال: ذكر لها، إن الميت يعذب ببكاء الحي. فقالت: إنما قال رسول الله -ﷺ- في رجل كافر: «إنه ليعذب، وأهله يبكون عليه» .\n(*) في رواية عمرو بن دينار: لم ينص على رفع الحديث عن ابن عمر، ولا عن عمر، عن النبي -ﷺ-.\n(*) قال أيوب في روايته: قال ابن أبي مليكة: حدثني القاسم بن محمد، قال: «لما بلغ عائشة قول عمر وابن عمر، قالت: إنكم لتحدثوني عن غير كاذبين ولا مكذبين، ولكن السمع يخطئ» .","vol":"11","page":91},{"text":"٨٥٦٤ - (خ م ط د ت س) عمرة [بنت عبد الرحمن] قالت: سمعتُ عائشة﵂- وذُكر لها أن عبد الله بنَ عمر يقول: «إن الميِّت ليعذَّب ببكاء الحي عليه» - تقول: «يَغْفِرُ الله لأبي عبد الرحمن، أما إنَّه لم يَكذِب ولكنَّه نَسِيَ، أو أخطأ، إنما مَرَّ رسولُ الله - ﷺ- على يهودية يُبكى عليها، فقال: إنه لَيُبْكَى عليها، وإنها لَتُعُذَّبُ في قبرها» . أخرجه الجماعة إلا أبا داود.\nوفي رواية الترمذي: أنَّ ابنَ عمرَ قال: إنَّ النبيَّ - ﷺ- قال: «الميتُ يُعذَّب ببكاء أهلهِ عليه، فقالت عائشةُ: يرحمه الله، لم يكذب ولكنَّه وَهِمَ، إنما قال رسولُ الله - ﷺ- لرجل مات يهوديًا: إنَّ الميَّت ليعذَّب، وإنهم ليبكون عليه» .\nوفي رواية أبي داود والنسائي قالت: «وَهِلَ، إنما مَرَّ رسولُ الله - ﷺ- على قبر، فقال: إنَّ صاحبَ هذا لَيعذَّب وأهلُه يبكون عليه، ثم قرأت: ﴿ولا تزر وازرة وزر أخرى﴾» (١) .\n_________\n(١) رواه البخاري ٣ / ١٢٨ في الجنائز، باب قول النبي ﷺ: \" يعذب الميت ببعض بكاء أهله عليه \"، ومسلم رقم (٩٣١) في الجنائز، باب الميت يعذب ببكاء أهله عليه، والموطأ ⦗٩٥⦘ ١ / ٢٣٤ في الجنائز، باب النهي عن البكاء على الميت، والترمذي رقم (١٠٠٤) في الجنائز، باب ما جاء في الرخصة في البكاء على الميت، والنسائي ٤ / ١٧ في الجنائز، باب النياحة على الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣١) (٤٨٦٥) قال: حدثنا يزيد. والترمذي (١٠٠٤) قال: حدثنا قتيبة، قال: حدثنا عباد بن عباد المهلبي.\nكلاهما - يزيد، وعباد - عن محمد بن عمرو، عن يحيى بن عبد الرحمن، فذكره.\nأخرجه أحمد (٢/٣٨) (٤٩٥٩) قال: حدثنا عبدة. وفي (٦/٥٧) قال: حدثنا ابن نمير. وفي (٦/٧٨) قال عبد الله بن أحمد: وجدت هذا الحديث في كتاب أبي بخط يده: حدثنا عبيد الله بن محمد التيمي- وهو العيشي -، قال: أخبرنا حماد. وفي (٦/٩٥) قال: حدثنا عفان، قال: حدثنا همام. وفي (٦/٢٠٩) قال: حدثنا وكيع. والبخاري (٥/٩٨) قال: حدثني عبيد بن إسماعيل. قال: حدثنا أبو أسامة. ومسلم (٣/٤٤) قال: حدثنا خلف بن هشام، وأبو الربيع الزهراني، جميعا عن حماد بن زيد. (ح) وحدثنا أبو كريب، قال: حدثنا أبو أسامة. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وأبو داود (٣١٢٩) قال: حدثنا هناد بن السري، عن عبدة، وأبي معاوية. والنسائي (٤/١٧) قال: أخبرنا محمد بن آدم، عن عبدة.\nسبعتهم - عبدة، وابن نمير، وحماد بن زيد، وهمام، ووكيع، وأبو أسامة، وأبو معاوية - عن هشام بن عروة، عن أبيه، فذكره.\n(*) رواية عبيد الله بن محمد التيمي عن حماد مختصرة على: «عن عروة، عن عائشة، أن رسول الله -ﷺ- قال: «والذي نفسي بيده إنهم ليبكون عليه، وإنه ليعذب في قبره بذنبه» .\n(*) في بعض الروايات لم تنص على رفع الحديث عن ابن عمر، عن النبي -ﷺ-.","vol":"11","page":94},{"text":"٨٥٦٥ - (س) أبو هريرة - ﵁ - قال: «مات ميت من آل رسولِ الله - ﷺ-، فاجتمع النساءُ يبكين عليه، فقام عمر - ﵁ - ينهاهن ويطردهنَّ، فقال رسولُ الله - ﷺ-: دَعْهن يا عمر، فإن العينَ دامعة، والقلبَ مصاب، والعهدَ قَرِيب» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٩ في الجنائز، باب الرخصة في البكاء على الميت، وفي سنده سلمة بن الأزرق وهو مجهول. قال ابن القطان: لا يعرف حاله ولا أعرف أحدًا من المصنفين في كتب الرجال ذكره، قال الحافظ في \" التهذيب \": أظن أنه والد سعيد بن سلمة راوي حديث القلتين، والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١١٠) قال:حدثنا سليمان بن داود، قال: أخبرنا إسماعيل. قال: أخبرني محمد بن عمرو بن حلحلة. وفي (٢/٢٧٣) قال:حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. قال: أخبرني هشام بن عروة، عن وهب بن كيسان. وفي (٢/٤٠٨) قال:حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا هشام بن عروة، عن وهب بن كيسان. وعبد بن حميد (١٤٤٠) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر، عن هشام بن عروة، عن وهب بن كيسان. وابن ماجة (١٥٨٧) قال:أخبرنا أبو بكر بن أبي شيبة. قال: حدثنا عفان، عن حماد بن سلمة، عن هشام بن عروة، عن وهب بن كيسان. والنسائي (٤/١٩) قال: أخبرنا علي بن حجر. قال: حدثنا إسماعيل - هو ابن جعفر - عن محمد بن عمرو بن حلحلة.\nكلاهما- محمد بن عمرو بن حلحلة، ووهب بن كيسان - عن محمد بن عمرو بن عطاء، عن سلمة بن الأزرق، فذكره.\n* أخرجه أحمد (٢/٣٣٣) قال:حدثنا محمد بن بشر. قال:حدثنا هشام بن عروة. قال:حدثني وهب بن كيسان، عن محمد بن عمرو بن عطاء، عن عمرو بن الأزرق، فذكر نحوه.\n* وأخرجه أحمد (٢/٤٤٤) .وابن ماجة (١٥٨٧) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد.\nثلاثتهم - أحمد بن حنبل، وأبو بكر بن أبي شيبة، وعلي بن محمد - عن وكيع، عن هشام بن عروة، عن وهب بن كيسان، عن محمد بن عمرو بن عطاء، عن أبي هريرة نحوه. ليس فيه (سلمة بن الأزرق) .\n* وأخرجه الحميدي (١٠٢٤) قال:حدثنا سفيان. قال: حدثنا ابن عجلان، عن وهب بن كيسان، عمن سمع أبا هريرة يقول: فذكر نحوه.","vol":"11","page":95},{"text":"٨٥٦٦ - (د ت) عائشة - ﵂- «أن رسولَ الله - ﷺ- قَبَّلَ عثمان بن مَظْعون وهو ميِّتٌ وهو يبكي، أو قالت: وعيناه تذرِفان» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (٩٨٩) في الجنائز، باب في تقبيل الميت، وقال الترمذي: حديث عائشة حديث حسن صحيح، وهو كما قال، قال: وفي الباب عن ابن عباس وجابر وعائشة، إن أبا بكر قبل النبي ﷺ وهو ميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٣ و٥٥) قال:حدثنا يحيى. وفي (٦/٢٠٦) قال:حدثنا وكيع وعبد الرحمن. وعبد بن حميد (١٥٢٦) قال: أخبرنا عبد الرزاق. وأبو داود (٣١٦٣) قال:حدثنا محمد بن كثير. وابن ماجة (١٤٥٦) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد. قالا:حدثنا وكيع. والترمذي (٩٨٩) .وفي الشمائل (٣٢٦) قال:حدثنا محمد بن بشار. قال:حدثنا عبد الرحمن بن مهدي.\nخمستهم - يحيى بن سعيد، ووكيع، وعبد الرحمن بن مهدي، وعبد الرزاق، ومحمد بن كثير - عن سفيان الثوري، عن عاصم بن عبيد الله، عن القاسم بن محمد، فذكره.","vol":"11","page":95},{"text":"٨٥٦٧ - (خ م) أنس بن مالك - ﵁ - قال: «قَنَتَ رسولُ الله - ﷺ- شهرًا حين قُتِلَ القُرَّاءِ، فما رأيتُ رسولُ الله ⦗٩٦⦘ ﷺ- حَزِنَ حُزْنًا قط أشدَّ منه» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٣ / ١٣٥ في الجنائز، باب من جلس عند المصيبة يعرف منه الحزن، وفي الوتر، باب القنوت قبل الركوع وبعده، وفي الجهاد، باب دعاء الإمام على من نكث عهدًا، وفي المغازي، غزوة الرجيع، ورعل وذكوان وبئر معونة، وفي الدعوات، باب الدعاء على المشركين، ومسلم رقم (٦٧٧) في المساجد، باب استحباب القنوت في جميع الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٢٠٧) قال: حدثنا سفيان. وأحمد (٣/١١١) قال: قرأت علي سفيان. وفي (٣/١١١) أيضا قال: حدثنا سفيان. وفي (٣/١٦٢و١٩٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٣/٢١٨) قال: حدثنا عمر بن سعد، عن سفيان. والبخاري (٢/١٠٤) قال: حدثنا عمرو بن علي، قال: حدثنا محمد بن فضيل، وفي (٨/١٠٤) قال: حدثنا الحسن بن الربيع، قال: حدثنا أبو الأحوص. ومسلم (٢/١٣٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. (ح) وحدثنا أبو كريب، قال: حدثنا حفص، وابن فضيل. (ح) وحدثنا ابن أبي عمر، قال: حدثنا مروان.\nسبعتهم - سفيان بن عيينة، ومعمر، وسفيان الثوري، وابن فضيل، وأبي الأحوص، وحفص، ومروان بن معاوية - عن عاصم الأحول، فذكره.\nوفي رواية مسلم (٢/١٣٦) ابن أبي عمر عن سفيان، والبخاري (٢/١٠٤) عمرو بن علي: «ما رأيت رسول الله -ﷺ- وجد على سرية ما وجد على السبعين الذين أصيبوا يوم بئر معونة» .","vol":"11","page":95},{"text":"<span data-type=\"title\" id=toc-1925>الفرع الثاني: في النهي عن ذلك</span>\n٨٥٦٨ - (م) أم سلمة - ﵂- قالت: «لما مات أبو سَلَمَة قلت: غريب، وفي أرضِ غُرْبة، لأبْكِيَنَّةُ بُكاءً يُتَحَدَّثُ عنه، فكنتُ قد تَهَيَّأْتُ للبكاء عليه، إذ أقبلَتِ امرأةٌ [من الصعيد] تريد أن تُسعِدَني، فاستقبلها رسولُ الله - ﷺ-، فقال: أتريدين أن تُدخِلي الشيطان بَيْتًا أخرجه الله منه؟ [مرتين] فكففتُ عن البكاء، فلم أبكِ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٩٢٢) في الجنائز، باب البكاء على الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٩١) .وأحمد (٦/٦٨٩) .ومسلم (٣/٣٩) قال:حدثنا أبو بكر بن أبي شيبة وابن نمير وإسحاق بن إبراهيم.\nخمستهم- الحميدي، وأحمد، وأبو بكر بن أبي شيبة، وابن نمير، وإسحاق بن إبراهيم- عن سفيان بن عيينة، عن ابن أبي نجيح، عن أيبه، عن عبيد بن عمير، فذكره.","vol":"11","page":96},{"text":"٨٥٦٩ - (خ م د س) عائشة - ﵂- قالت: «لما جاء رسولَ الله - ﷺ- نَعْيُ زيد بنِ حارثةَ، وجعفر، وابن رواحةَ: جَلَسَ يُعْرَف فيه الحزْنُ، وأنا أنظر من صائر الباب - تعني: شَقَّ الباب - فأتاه رجل فقال: إن نساء جعفر - وذكر بكاءهُنَّ - فأمره أن يَنْهاهُن، فذهب، ثم ⦗٩٧⦘ أتى الثانيةَ، فذكر أنهنَّ لم يُطْعِنهُ، فقال: انْهَهُنَّ، فأتاه الثالثة، فقال: والله لقد غَلَبْنَنا يا رسولَ الله، قال: فزعمتْ أنه قال: فاحثُ في أفواههنَّ الترابَ، قالت عائشةُ: فقلتُ: أرغَم الله أنفك، واللهِ ما تفعل ما أمرك رسولُ الله - ﷺ- ولم تَتْرُكْ رسولَ الله - ﷺ- مِنَ العَناء» أخرجه البخاري ومسلم.\nواختصره أبو داود قال: «لما قُتِل زيدُ بنُ حارثةَ، وجعفر، وعبد الله بنُ رواحة، جَلَس رسولُ الله - ﷺ- في المسجد يُعرَف في وجهه الحزن ... وذكر قصة» هذا لفظ أبي داود، ولم يذكر القصة.\nوأخرجه النسائي بطوله، وفيه «أرغم الله أنف الأبعد، إنكَ واللهِ ما تركتَ رسولَ الله - ﷺ-، وما أنت بفاعل» (١) .\n_________\n(١) رواه البخاري ٣ / ١٣٣ و١٣٤ في الجنائز، باب من جلس عند المصيبة يعرف فيه الحزن، وباب ما ينهى عن النوح والبكاء والزجر عن ذلك، وفي المغازي، باب غزوة مؤتة من أرض الشام، ومسلم رقم (٩٣٥) في الجنائز، باب التشديد في النياحة، وأبو داود رقم (٣١٢٢) في الجنائز، باب الجلوس عند المصيبة، والنسائي ٤ / ١٥ في الجنائز، باب النهي عن البكاء على الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٨) قال: حدثنا ابن نمير، والبخاري (٢/١٠٤) قال: حدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب. وفي (٢/١٠٦) قال: حدثنا محمد بن عبد الله بن حوشب. قال: حدثنا عبد الوهاب. وفي (٥/١٨٢) قال: حدثنا قتيبة. قال: حدثنا عبد الوهاب. ومسلم (٣/٤٥ و٤٦) قال: حدثنا ابن المثنى وابن أبي عمر. قال ابن المثنى: حدثنا عبد الوهاب (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير (ح) وحدثنا أبو الطاهر. قال: أخبرنا عبد الله بن وهب، عن معاوية بن صالح (ح) وحدثني أحمد بن إبراهيم الدورقي. قال: حدثنا عبد الصمد. قال: حدثنا عبد العزيز، يعني ابن مسلم. وأبو داود (٣١٢٢) قال: حدثنا محمد بن كثير. قال: حدثنا سليمان بن كثير. والنسائي (٤/١٤) قال: أخبرنا يونس بن عبد الأعلى، قال: حدثنا عبد الله بن وهب. قال: قال معاوية ابن صالح.\nخمستهم- عبد الله بن نمير، وعبد الوهاب الثقفي، ومعاوية بن صالح، وعبد العزيز بن مسلم، وسليمان بن كثير - عن يحيى بن سعيد الأنصاري. قال: أخبرتني عمرة، فذكرته.","vol":"11","page":96},{"text":"٨٥٧٠ - (خ م ت س) عمر بن الخطاب - ﵁ - قال: قال النبيُّ - ﷺ-: «الميِّتُ يُعذَّبُ في قبره بما نِيحَ عليه» وفي رواية «ما نيحَ عليه» .\nهذه رواية ابنِ عمر عن أبيه، ورواه عن عمرَ: ابنُ عباس، وأبو موسى الأشعري، وأنس، بألفاظ متقاربة المعنى. ⦗٩٨⦘\nوفي حديث ابنِ عباس: أنَّ عائشةَ قالت: «لا واللهِ ما قال رسول الله - ﷺ- قط: إنَّ الميِّتَ يُعذَّب ببكاءِ أحد، ولكنَّه قال: إنَّ الكافر يزيده الله ببكاء أهله عذابًا، وإن الله لَهُوَ أضْحَكَ وأبكى ﴿ولا تَزِرُ وَازِرَةٌ وِزْرَ أُخرى﴾ ولكن السمعَ يُخْطئ» . أخرجه البخاري ومسلم.\nوفي أفراد مسلم «أن حفصةَ بكتْ على عمر» فقال ... بمعنى ما تقدَّم.\nوله في أخرى: أنَّ عمر قال نحو ذلك، لما عَوَّلت حَفْصَةُ وصُهيبٌ عليه.\nوفي أخرى له: أنَّ رسولَ الله - ﷺ- قال: «إن الميِّت لَيُعذَّب ببكاء الحي عليه» هذا لفظ الحميديِّ.\nولفظه في كتاب مسلم عن أبي بُرْدة بن أبي موسى عن أبيه قال: «لما أصيب عمر أقبل صهَيْبٌ من منزله، حتى دخل على عمرَ، فقام بحياله يبكي، فقال عمر: علامَ تبكي؟ أعليَّ تبكي؟ قال: إي والله، لَعلَيْكَ أبكي يا أمير المؤمنين، قال: والله لقد علمتَ أنَّ رسولَ الله - ﷺ- قال: مَنْ يُبكَى عليه يُعذَّبُ، قال: فذكرتُ ذلك لموسى بن طلحةَ، فقال: كانت عائشة تقول: إنما كان أولئك اليهودَ» .\nوفي رواية أنس في كتاب مسلم «أنَّ عمرَ بنَ الخطاب لَمَّا طُعِنَ أعْوَلَت ⦗٩٩⦘ عليه حفصةُ، فقال: يا حفصةُ، أما سَمِعتِ رسولَ الله - ﷺ- يقول: «المُعَوَّل عليه يُعذَّبُ»، وعَوَّل عليه صهيبٌ، فقال عمرُ: يا صهيبُ، أما عَلِمْتَ أن المُعوَّل عليه يعذَّبُ؟» .\nوأخرج الترمذي والنسائي «الميَّتُ يعذَّب ببكاءِ أهله عليه» .\nوللنسائي قال عمرُ: سَمِعْتُ رسول الله - ﷺ- يقول: «الميِّتُ يُعَذَّبُ في قبره بالنِّياحة عليه» (١) .\n_________\n(١) رواه البخاري ٣ / ١٢٨ في الجنائز، باب قول النبي ﷺ: \" يعذب الميت ببكاء أهله عليه \"، وباب ما يكره من النياحة على الميت، ومسلم رقم (٩٢٧) في الجنائز، باب الميت يعذب ببكاء أهله عليه، والترمذي رقم (١٠٠٢) في الجنائز، باب ما جاء في كراهية البكاء على الميت، والنسائي ٤ / ١٦ و١٧ في الجنائز، باب النياحة على الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (١٦١) . والحميدي (٢٢١) قال: حدثنا سفيان. وأحمد (٦/٣٩) قال: حدثنا سفيان. وفي (٦/١٠٧) قال: حدثنا إسحاق. قال: حدثني مالك. وفي (٦/٢٥٥) قال: حدثنا عثمان بن عمر. قال: حدثنا مالك. والبخاري (٢/١٠١) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٣/٤٤) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس فيما قرئ عليه، والترمذي (١٠٠٦) قال: حدثنا قتيبة، عن مالك. (ح) وحدثنا إسحاق بن موسى. قال: حدثنا معن. قال: حدثنا مالك. والنسائي (٤/١٧) .","vol":"11","page":97},{"text":"٨٥٧١ - (س) محمد بن سيرين: ذُكِر عند عمران بن حُصَيْن: «الميَّتُ يعذَّب ببكاءِ الحي عليه» فقال عمران: قاله رسول الله - ﷺ-.\nوفي رواية قال: «الميتُ يعذَّب بنياحةِ أهلهِ عليه، فقال له رجل: أرأيتَ رَجُلًا مات بخراسان، وناح أهله عليه هاهنا، أكان يعذَّب بنياحَةِ أهله عليه؟ قال: صدق رسول الله - ﷺ- وكذبْتَ أنْتَ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أعولتُ على الميت): إذا ندبتَه وبكَيْتَ عليه، وكذلك عَوَّلتُ عليه. ⦗١٠٠⦘\n(بحياله) حيال الشيء: تجاهه ومقابله.\n_________\n(١) رواه النسائي ٤ / ١٧ في الجنائز، باب في النهي عن البكاء على الميت، وباب النياحة على الميت، إسناد الرواية الأولى صحيح، والرواية الثانية من رواية الحسن عن عمران، ولم يصح سماع الحسن من عمران، إلا أن المرفوع منها صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٧) قال: حدثنا محمد بن جعفر. والنسائي (٤/١٥) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود.\nكلاهما - محمد بن جعفر، وأبو داود - قالا: حدثنا شعبة، عن عبد الله بن صبيح، قال: سمعت محمد بن سيرين، فذكره.","vol":"11","page":99},{"text":"٨٥٧٢ - (ط د س) جابر بن عتيك - ﵁ - أنَّ رسولَ الله - ﷺ- جاء يعود عبد الله بن ثابت، فوجده قد غُلِبَ عليه، فصاح به، فلم يُجِبْهُ، فاستَرْجَعَ رسولُ الله - ﷺ-، وقال: غُلِبْنَا عليك يا أبا الربيع، فصاح النساءُ وبَكَيْنَ، فجعل جابر- وفي رواية: فجعل ابنُ عَتيك - يُسْكِتُهُنَّ، فقال رسول الله - ﷺ-: «دَعْهُنَ، فإذا وَجَبَ فلا تبكينَّ باكية، قالوا: يا رسول الله، وما وجب؟ قال: إذا مات، فقالت ابنتهُ: واللهِ إن كنتُ لأرجو أن تكون شهيدًا، فإنك كنتَ قد قَضَيْت جَهَازَكَ، فقال رسول الله - ﷺ-: إنَّ الله قد أوقع أجره على قَدْر نِيته، وما تعدّون الشهادة؟ قالوا: القتل في سبيل الله، قال رسول الله - ﷺ-: الشهداء سبعة، سِوَى القتلِ في سبيل الله: المطعونُ شهِيد، والحَرِقُ شهِيد، والغَرِقُ شهيد، وصاحبُ ذاتِ الجَنبِ شهيد، والمبطونُ شهيد، والذي يموت تحت الهدْم شهيد، والمرأة تموت بِجمع شهيد» أخرجه الموطأ وأبو داود والنسائي.\nوفي أخرى للنسائي عن عبد الملك بن عمير عن جَبْر «أنه دخل مع النبيُّ - ﷺ- على مَيّت، فبكى النساء، فقال جبر: أتبكينَ؟ لا تبكين ما دام رسولُ الله - ﷺ- جالسًا، قال رسول الله: دَعْهُن يبكين ما دام بينهن، فإذا وَجَبَ فلا تبكينَّ عليه باكية» .\nوفي أخرى عن عبد الله بن عبد الله بن جبر عن أبيه «أنَّ رسولَ الله ⦗١٠١⦘ ﷺ- عادَ جَبْرًا: فلما دخل سمع النساءَ يبكين، ويَقُلْنَ: كُنَّا نَحْسِبُ وفاتَكَ قَتْلًا في سبيل الله، فقال: وما تعدُّون الشهادة إلا مَنْ قُتِل في سبيل الله! إن شهداءكم إذًا لقليل! القتل في سبيل الله شهادة، والبَطِن شهادة، والْحَرِق شهادة، والمغموم شهادة - يعني: المهدوم - والمجنوب شهادة، والمرأةُ تموتُ بجُمَع.\nقال رجل: أتبكينَ ورسولُ الله - ﷺ- قاعد؟ قال: دعهنَّ، فإذا وجب فلا تبكين عليه باكية» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاسترجع) الاسترجاع عند المصيبة، أن يقول الإنسان: إنَّا لله وإنا إليه راجعون.\n(ماتت المرأة بجُمع): إذا ماتت وفي بطنها ولدها.\n_________\n(١) رواه مالك في \" الموطأ \" ١ / ٢٣٣ و٢٣٤ في الجنائز، باب النهي عن البكاء على الميت، وأبو داود رقم (٣١١١) في الجنائز، باب فضل من مات بالطاعون، والنسائي ٤ / ١٣ و١٤ في الجنائز، باب النهي عن البكاء على الميت، ورواه بنحوه الطبراني عن ربيع الأنصاري، وهو حديث صحيح، وقد تقدم مختصرًا رقم (١٢٤٣) فليراجع تخريجه هناك ٢ / ٧٤١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (١٦١) . وأحمد (٥/٤٤٦) قال: حدثنا روح. وأبو داود (٣١١١) قال: حدثنا القعنبي. والنسائي (٤/١٣) قال: أخبرنا عتبة بن عبد الله بن عتبة. وفي الكبرى تحفة الأشراف (٣١٧٣) عن الحارث بن مسكين عن ابن القاسم.\nأربعتهم - روح، والقعنبي، وعتبة، وابن القاسم - عن مالك، عن عبد الله بن عبد الله بن جابر بن عتيك، أن عتيك بن الحارث - وهو جد عبد الله بن عبد الله أبو أمه - أخبره، فذكره.","vol":"11","page":100},{"text":"٨٥٧٣ - (خ م) عبد الله بن عمر - ﵄- قال: «اشتكى سعدُ بنُ عُبادة شكوى له، فأتاه رسولُ الله - ﷺ- يعوده مع عبد الرحمن بن عوف، وسعدِ بن أبي وقاص، وعبد الله بنِ مسعود، فلما دخل عليه وجده في غَشِيَّة، فقال: قد قَضَى؟ فقالوا: لا يا رسول الله، فبكى رسولُ الله ⦗١٠٢⦘ ﷺ-، فلما رأى القومُ بكاءَ النبيِّ - ﷺ- بَكَوْا، قال: ألا تسمعون؟ إنَّ الله لا يُعَذِّبُ بِدَمع العْين، ولا بحزن القلب، ولكن يعذِّبُ بهذا - وأشار إلى لسانه - أو يرحم» أخرجه البخاري ومسلم.\nولمسلم قال: «كنا جُلوسًا مع رسول الله - ﷺ-، إذْ جاءه رجل من الأنصار، فسلم عليه، ثم أدبر الأنصاريُّ، فقال رسولُ الله - ﷺ-: يا أخا الأنصار، كيف أخي سعدُ بنُ عبادةَ؟ فقال صالح: فقال رسولُ الله - ﷺ-: مَن يَعُودُه منكم؟ فقام وقمنا معه، ونحن بِضْعَةَ عشر، ما علينا نِعَالٌ ولا خِفاف، ولا قَلانِس، ولا قُمص، نمشي في تلك السِّباَخ، حتى جئناه، فأستأخره قومُهُ من حَوْلِهِ، حتى دنا رسولُ الله - ﷺ- وأصحابُه الذين معه» لم يزد على هذا في هذه الرواية (١) .\n_________\n(١) رواه البخاري ٣ / ١٤٠ في الجنائز، باب البكاء عند المريض، ومسلم رقم (٩٢٤) في الجنائز، باب البكاء على الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١٠٥) قال: حدثنا أصبغ. ومسلم (٣/٤٠) قال: حدثنا يونس بن عبد الأعلى الصدفي، وعمرو بن سواد العامري.\nثلاثتهم - أصبغ بن الفرج، ويونس بن عبد الأعلى، وعمرو بن سواد - عن ابن وهب، قال: أخبرني عمرو بن الحارث، عن سعيد بن الحارث الأنصاري فذكره.","vol":"11","page":101},{"text":"٨٥٧٤ - (خ م د س) أبو بردة [بن أبي موسى الأشعري]- ﵄- قال: «وَجِع أبو موسى وجعًا، فَغُشِيَ عليه ورأسُه في حَجْر امرأة من أهله، فصاحت امرأة من أهله، فلم يستطع أن يَرُد عليها شيئًا، فلما أفاق، قال: أنا بريء ممن برئ منه رسول الله - ﷺ-، فإنَّ رسولَ الله - ﷺ- برئ من الصالقةِ، والحالِقة، والشاقَّةِ» أخرجه البخاري. ⦗١٠٣⦘\nوهو في رواية لمسلم «أغْمِيَ على أبي موسى، فأقبْلَتِ امرأتُه أُمُّ عبد الله تَصيحُ بِرَنَّة، ثم أفاق، فقال: ألم تعلَمي، وكان يحدِّثها أن رسولَ الله - ﷺ- قال: أنا بريء مِمَّنْ حَلَق، وصَلَقَ، وخَرقَ» .\nوفي أخرى له عن امرأة أبي موسى أمِّ عبد الله، عن أبي موسى عن النبيِّ - ﷺ- نحوه، وفي أخرى نحوه. قال مسلم: غير أن في حديث عِياضٍ الأشعري قال: «ليس مِنَّا» ولم يقل: «بريء» .\nوفي رواية أبي داود: عن يزيد بن أوس قال: «دخلت على أبي موسى - وهو ثقيل - فذهبت امرأته لتبكيَ - أو تَهُمُّ به - فقال لها أبو موسى: أما سمعتِ ما قال رسولُ الله - ﷺ-؟ قالت: بلى. قال: فسكتت، فلما مات أبو موسى قال يزيد: لقيتُ المرأة، فقلت لها: ما قول أبي موسى لك: أما سمعتِ ما قال رسول الله - ﷺ-، ثم سَكَتِّ؟ قالت: قال رسول الله - ﷺ-: ليس مِنا مَنْ حَلَقَ، وَمَنْ سَلق، ومَنْ خَرَق» .\nوفي رواية النسائي عن صفوان بن مُحرز قال: «أُغْمِيَ على أبي موسى، فَبَكَوْا، فقال: أبرأُ إليكم كما برئ إلينا رسولُ الله - ﷺ-، ليس منا مَنْ حَلَقَ، ولا خَرَق، ولا سَلق» .\nوله في أخرى: لما ثَقُلَ أبو موسى أقبلت امرأتُه تَصيح، فأفاق، فقال: أَلمْ أخبركِ أني بريء مما برئ منه رسولُ الله - ﷺ-؟ وكان يحدِّثها أنَّ ⦗١٠٤⦘ رسولَ الله - ﷺ- قال: «أنا بريء مِمَّنْ حَلَق، وخَرق، وسَلَق» . وأخرج أيضًا نحو رواية أبي داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصالقة والسالقة) هي التي تصرخ عند المصيبة وتَضِجُّ.\n(الحالقة): هي التي تحلق شعرها عند المصيبة.\n(والشاقَّة) التي تشُق ثيابها.\n_________\n(١) رواه البخاري تعليقًا ٣ / ١٣٢ في الجنائز، باب ما ينهى من الحلق عند المصيبة، وقد وصله مسلم رقم (١٠٤) في الإيمان، باب تحريم ضرب الخدود وشق الجيوب والدعاء بدعوى الجاهلية، وأبو داود رقم (٣١٣٠) في الجنائز، باب في النوح، والنسائي ٤ / ٢٠ في الجنائز، باب السلق، وباب الحلق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٩٧) قال: حدثنا معتمر بن سليمان التميمي، قال: قرأت على الفضيل بن ميسرة، في حديث أبي حريز. والبخاري (٢/١٠٣) قال: وقال الحكم بن موسى. حدثنا يحيى بن حمزة. عن عبد الرحمن بن جابر، أن القاسم بن مخيمرة حدثه. ومسلم (١/٧٠) قال: حدثنا الحكم بن موسى القنطري، قال: حدثنا يحيى بن حمزة، عن عبد الرحمن بن يزيد بن جابر، أن القاسم بن مخيمرة حدثه. وابن ماجة (١٤٨٧) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: أنبأنا معتمر بن سليمان، قال: قرأت على الفضيل بن ميرسة، عن أبي حريز.\nكلاهما - أبو حريز عبد الله بن الحسين، والقاسم - عن أبي بردة، فذكره.\n* رواية القاسم بن مخيمرة. «وجع أبو موسى، وجعا، فغشى عليه، ورأسه في حجر امرأة من أهله، فصاحت امرأة من أهله، فلم يستطع أن يرد عليها شيئا. فلما أفاق. قال: أنا برئ مما برئ منه رسول الله -ﷺ-، فإن رسول اللهﷺ- برئ من الصالقة والحالقة والشاقة» .","vol":"11","page":102},{"text":"٨٥٧٥ - (خ م ت س) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «لَيْسَ مِنَّا مَنْ ضَرَبَ الخدود، وشَقَّ الجيوب، ودعا بدعوى الجاهلية» وفي رواية «أو، أو» . أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n_________\n(١) رواه البخاري ٣ / ١٣٣ في الجنائز، باب ليس منا من ضرب الخدود، وباب ليس منا من شق الجيوب، وباب ما ينهى من الويل ودعوى الجاهلية عند المصيبة، وفي الأنبياء، باب ما ينهى من دعوى الجاهلية، ومسلم رقم (١٠٣) في الإيمان، باب تحريم ضرب الخدود وشق الجيوب والدعاء بدعوى الجاهلية، والترمذي رقم (٩٩٩) في الجنائز، باب ما جاء في النهي عن ضرب الخدود وشق الجيوب عند المصيبة، والنسائي ٤ / ٢٠ في الجنائز، باب ضرب الخدود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٣٨٦) (٣٦٥٨) قال:حدثنا يحيى. وفي (١/٤٤٢) (٤٢١٥) قال: حدثنا وكيع (ح) وعبد الرحمن. والبخاري (٢/١٠٢) قال:حدثنا أبو نعيم. وفي (٤/٢٢٣) قال: حدثني ثابت بن محمد وابن ماجة (١٥٨٤) قال:حدثنا علي بن محمد، قال:حدثنا وكيع (ح) وحدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد بن وعبد الرحمن. والترمذي (٩٩٩) قال:حدثنا محمد بن بشار. قال:حدثنا يحيى بن سعيد، وفي تحفة الأشراف (٩٥٥٩) عن: إسحاق بن منصور، عن عبد الرحمن بن مهدي. والنسائي (٤/٢٠) قال: أخبرنا محمد بن بشار، قال: حدثنا يحيى. وفي (٤/٢١) قال: أخبرنا إسحاق بن منصور، قال:حدثنا عبد الرحمن.\nخمستهم - يحيى، ووكيع، وعبد الرحمن، وأبو نعيم، وثابت بن محمد - عن سفيان، قال:حدثنا زبيد اليامي، عن إبراهيم.\n٢- وأخرجه أحمد (١/٤٣٢) (٤١١١) قال: حدثنا وكيع. وفي (١/٤٥٦) (٤٣٦١) قال:حدثنا أبومعاوية. وفي (١/٤٦٥) (٤٤٣٠) قال: حدثنا محمد بن جعفر، قال:حدثنا شعبة. والبخاري (٢/١٠٣) قال:حدثنا محمد بن بشار. قال:حدثنا عبد الرحمن، قال:حدثنا سفيان. وفي (٢/١٠٤) قال: حدثنا عمر بن حفص، قال:حدثنا أبي. وفي (٤/٢٢٣) قال: حدثنا ثابت بن محمد، قال:حدثنا سفيان. ومسلم (١/٦٩) قال:حدثنا يحيى بن يحيي، قال: أخبرنا أبو معاوية (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية ووكيع، (ح) وحدثنا ابن نمير، قال:حدثنا أبي. وفي (١/٧٠) قال: حدثنا عثمان بن أبي شيبة، قال:حدثنا جرير (ح) وحدثنا إسحاق بن إبراهيم، وعلي بن خشرم قالا:حدثنا عيسى بن يونس. وابن ماجة (١٥٨٤) قال:حدثنا علي بن محمد وأبو بكر بن خلاد، قالا:حدثنا وكيع. والنسائي (٤/١٩) قال: أخبرنا علي بن خشرم، قال:حدثنا عيسى (ح) وأنبأنا الحسن بن إسماعيل، قال:حدثنا ابن إدريس.\nتسعتهم - وكيع، وأبو معاوية، وشعبة، وسفيان، وحفص بن غياث، وعبد الله بن نمير، وجرير، وعيسى، وعبد الله بن إدريس- عن سليمان بن الأعمش، عن عبد الله بن مرة.\nكلاهما - إبراهيم وعبد الله بن مرة - عن مسروق، فذكره.\n* في رواية شعبة:قال سليمان الأعمش:وأحسبه قد رفعه إلى النبي -ﷺ-.","vol":"11","page":104},{"text":"٨٥٧٦ - (ت) أبو موسى الأشعري - ﵁ - قال: سمعتُ ⦗١٠٥⦘ رسولَ الله - ﷺ- يقول: «ما من ميت يموت، فيقوم باكيه، فيقول: واجبلاه واسَيِّداه!! ونحو ذلك، إلا وكَّل الله به مَلَكين يَلْهَزَانِهِ، ويقولان: أهكذا كنتَ؟» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يلهزانه) اللهْزُ: الدَّفْع في الصدر بجميع الكف.\n_________\n(١) رقم (١٠٠٣) في الجنائز، باب ما جاء في كراهية البكاء على الميت، وهو حديث حسن يشهد له الذي بعده، وقال الترمذي: هذا حديث حسن غريب، وقال الحافظ في \" التلخيص \": ورواه الحاكم وصححه، قال: وشاهده في الصحيح عن النعمان بن بشير، يريد الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٠٣) قال: حدثنا علي بن حجر، أخبرنا محمد بن عمار، حدثني أسيد بن أبي أسيد، أن موسى بن أبي موسى الأشعري أخبره عن أبيه، فذكره.\nوقال أبو عيسى هذا حديث حسن غريب.","vol":"11","page":104},{"text":"٨٥٧٧ - (خ) النعمان بن بشير - ﵄- قال: «أُغْمِيَ على عبد الله بنِ رواحة، فجعلت أخته عَمرةُ تبكي: واجبلاهُ، وا كذا، وا كذا، تُعَدِّدُ عليه، فقال حين أفاق: ما قُلتِ شيئًا إلا قيل لي: أنتَ كذلك؟» .\nوزاد في رواية: «فلما مات لم تَبْكِ عليه» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٣٩٧ في المغازي، باب غزوة مؤتة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٤٢٦٧) قال:حدثني عمران بن ميسرة، حدثنا محمد بن فضيل، عن حصين، عن عامر، عن النعمان بن بشير، فذكره.","vol":"11","page":105},{"text":"٨٥٧٨ - (ت) جابر بن عبد الله - ﵄- قال: «أخذ النبيُّ - ﷺ- بيد عبد الرحمن بن عوف، فانطلق به إلى ابنه إبراهيم، فوجده يجود بنفسه، فأخذه النبيُّ - ﷺ- فوضَعَهُ في حَجره، فبكى، فقال له عبد الرحمن: أتبكي؟ أوَلم تَكُنْ نَهيْتَ عن البكاء؟ قال: لا، ولكن نَهيتُ عن صوتين ⦗١٠٦⦘ أحْمَقَين فَاجِرِين: صوتٍ [عند مصيبة]: خَمْشِ وجوه، وشقِّ جيوب، ورَنَّةِ شيطان» .\nوفي الحديث كلام أكثر من هذا.\nأخرجه الترمذي هكذا (١) .\n_________\n(١) رقم (١٠٠٥) في الجنائز، باب ما جاء في الرخصة في البكاء على الميت، وفي سنده محمد بن عبد الرحمن بن أبي ليلى وهو سيء الحفظ جدًا، ومع ذلك فقد قال الترمذي: هذا حديث حسن صحيح، أقول: أصل الحديث وأوله في \" الصحيحين \" من حديث أنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١٠٠٦) قال أخبرنا عبيد الله بن موسى. والترمذي (١٠٠٥) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى بن يونس.\nكلاهما- عبيد الله، وعيسى - عن ابن أبي ليلي، عن عطاء، فذكره.","vol":"11","page":105},{"text":"٨٥٧٩ - (د) أسيد بن أبي أسيد عن امرأة من المبايعات قالت: «كان فيما أخذ علينا رسولُ الله - ﷺ- في المعروف الذي أخذ علينا أن لا نَعْصِيَهُ [فيه]-: أن لا نَخْمِشَ وجهًا، ولا ندعُوَ ويلًا، ولا نَشُقَّ جَيبًا، ولا نَنْشُرَ شعرًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٣١) في الجنائز، باب في النوح، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٣١) قال:حدثنا مسدد. قال:حدثنا حميد بن الأسود. قال:حدثنا الحجاح-عامل لعمر بن عبد العزيز على الربذة -قال:حدثني أسيد بن أبي أسيد، فذكره.","vol":"11","page":106},{"text":"٨٥٨٠ - (خ م د س) أم عطية - ﵂- قالت: «أخَذَ علينا رسولُ الله - ﷺ- مع البيعة- أن لا نَنُوحَ، قالت: فما وَفَتْ منا امرأة إلا خمس: أُمُّ سُلَيم، وأُمُّ العلاءِ، وابنة أبي سَبْرَةَ امرأةُ معاذ، وامرأتان. أو ابنة أبي سبرةَ، وامرأة معاذ، وامرأة أخرى» .\nوفي رواية أخرى: «فما وَفَتْ مِنَّا غير خمس، منهن أُمُّ سليم» . ⦗١٠٧⦘\nوفي أخرى قالت: لما نزلت هذه الآية ﴿يُبَايِعْنَكَ على أن لا يُشْرِكْنَ باللَّه شيئًا﴾ ... ﴿ولا يَعْصِينَكَ في معروف﴾ [الممتحنة: ١٢] قالت: كان منه النياحةُ، قالت: فقلت: يا رسولَ الله، إلا آلَ فلان، فإنهم كانوا أسعدوني في الجاهلية، فلا بُدَّ لي من أن أُسْعِدَهم، فقال رسولُ الله - ﷺ-: «إلا آلَ فلان» .\nوفي أخرى قالت: «بايعنا رسولَ الله - ﷺ-، فقرأ علينا ﴿أن لا يُشْرِكْنَ باللَّه شيئًا﴾، ونهانا عن النياحة، فقبضت امرأة مِنَّا يَدَها، فقالت: فلانة أسْعَدَتْنِي، فأنا أريدُ أن أَجِزيَها، فما قال لها النبيُّ - ﷺ- شيئًا، فانطَلَقَتْ، ثم رَجَعَت، فبايعها» .\nزاد في رواية: «فما وَفَتْ امرأة إلا أُمُّ سُلَيم، وأُم العلاءِ، وبنت أبي سَبْرَةَ امرأةُ معاذ - أو بنت أبي سبرة - وامرأة معاذ» . أخرجه البخاري ومسلم.\nوفي رواية النسائي قالت: «لمَّا أردتُ أن أبايع رسولَ الله - ﷺ- قلت: يا رسولَ الله، إن امرأة أسعدتني في الجاهلية، فأذهب فأُسعِدُها ثم أَجيئكَ فأَبايعُكَ؟ قال: «فاذهبي فأسْعِدِيها» ثم بايعيني، قالت: فذهبتُ فساعدتُها، ثم جئتُ فبايعتُ رسولَ الله - ﷺ-» .\nوله في أخرى: «أنَّ رسول الله - ﷺ- أخذ علينا في البيعة أن لا نَنُوح» . ⦗١٠٨⦘\nوفي رواية أبي داود مختصرًا: «أنَّ رسولَ الله - ﷺ- نهى عن النياحة» . لم يزد على هذا (١) .\n_________\n(١) رواه البخاري ٣ / ١٤١ في الجنائز، باب ما ينهى من النوح والبكاء والزجر من ذلك، وفي تفسير سورة الممتحنة، وفي الأحكام، باب بيعة النساء، ومسلم رقم (٩٣٦) في الجنائز، باب التشديد في النياحة، والنسائي ٧ / ١٤٨ و١٤٩ في البيعة، باب بيعة النساء، وأبو داود رقم (٣١٢٧) في الجنائز، باب في النوح، وانظر ما قاله الحافظ في \" الفتح \" ٣ / ١٤١ و١٤٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٨٤) قال: حدثنا محمد بن جعفر. قال: أخبرنا هشام وفي (٥/٨٥و٤٠٧) قال: حدثنا أبومعاوية. قال: حدثنا عاصم بن الأحول. وفي (٥/٨٥) قال: حدثنا غسان بن الربيع. قال: حدثنا أبو زيد ثابت بن يزيد، عن هشام. وفي (٦/٤٠٨) قال: حدثنا يزيد بن هارون. قال: أخبرنا هشام. وفي (٦/٤٠٨) قال: حدثنا عفان. قال: حدثنا عبد الواحد بن زياد. قال: حدثنا عاصم الأحول. والبخاري (٦/١٨٧) قال: حدثنا أبو معمر. قال: حدثنا عبد الوراث. قال: حدثنا أيوب وفي (٩/٩٩) قال: حدثنا مسدد. قال: حدثنا عبد الوراث، عن أيوب. ومسلم (٣/٤٦) قال: حدثنا إسحاق ابن إبراهيم. قال: أخبرنا أسباط. قال: حدثنا هشام. (ح) وحدثنا أبو بكر بن أبي شيبة وزهير بن حرب وإسحاق بن إبراهيم، جميعا عن أبي معاوية. قال: زهير: حدثنا محمد بن خازم. قال: حدثنا عاصم. وأبو داود (٣١٢٧) قال: حدثنا مسدد. قال: حدثنا عبد الوراث، عن أيوب. والنسائي في الكبري تحفة الأشراف (١٢/١٨١٢٩) عن أحمد بن حرب الطائي، عن أبي معاوية، عن عاصم الأحول.\nثلاثتهم - هشام بن حسان، وعاصم الأحول، وأيوب - عن حفصة بنت سيرين، فذكرته.\nأخرجه البخاري (٢/١٠٦) قال: حدثنا عبد الله بن عبد الوهاب، مسلم (٣/٤٦) قال: حدثني أبو الربيع الزهراني. والنسائي (٧/١٤٩) قال: أخبرنا الحسن بن أحمد، قال: حدثنا أبو الربيع.\nكلاهما - عبد الله بن عبد الوهاب، وأبو الربيع - عن حماد بن زيد، قال: حدثنا أيوب، عن محمد بن سيرين، فذكره.\nأخرجه أحمد (٦/٤٠٨) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. قال: أخبرنا هشام وحبيب. والنسائي (٧/١٤٨) قال: أخبرني محمد بن منصور. قال: حدثنا سفيان، عن أيوب.\nثلاثتهم - هشام بن حسان، وحبيب بن الشهيد، وأيوب - عن محمد بن سيرين، فذكره.","vol":"11","page":106},{"text":"٨٥٨١ - (س) أنس بن مالك - ﵁ - «أنَّ رسولَ الله - ﷺ- أخذ على النساء - حين بايعهنَّ- أن لا يَنُحْنَ، فَقُلنَ: يا رسول الله، إن نساء أسعَدتْنَا في الجاهلية: أفَنُسْعِدُهُن؟ فقال رسولُ الله - ﷺ-: «لا إسعادَ في الإسلام»» أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٦ في الجنائز، باب النياحة على الميت، وإسناده صحيح، ورواه أيضًا أحمد في \" المسند \"، وصححه ابن حبان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٩٧)، وعبد بن حميد (١٢٥٣) .وابن ماجة (١٨٨٥) قال:حدثنا الحسين بن مهدي. وأبو داود (٣٢٢٢) قال: حدثنا يحيى بن موسى البلخي. والترمذي (١٦٠١) قال:حدثنا محمود بن غيلان. والنسائي (١٦١٤) قال: أخبرنا إسحاق.\nستتهم - ابن حنبل، وعبد، والحسن بن مهدي، والبلخي، ومحمود، وإسحاق - عن عبد الرزاق، عن معمر، عن ثابت، فذكره.\nرواية أبي داود مختصرة على «لا عقر في الإسلام» .\nرواية ابن ماجة مختصرة على «لاشغار في الإسلام» .\nرواية الترمذي مختصرة على «من انتهب فليس منا» .","vol":"11","page":108},{"text":"٨٥٨٢ - (ت) أسماء [بنت يزيد بن السكن الأنصارية]- ﵂- قالت: «قالتِ امرأةٌ مِنَ النسوة: ما هذا المعروف الذي لا ينبغي لنا أن نَعْصِيَكَ فيه؟ قال: «لا تَنُحْنَ» قلتُ: يا رسول الله، إن بني فلان قد أسعدوني على عَمِّي، ولا بُد لي من قضائهم، فأبى عليَّ، فعاتبته (١) مرارًا، فأذن لي في قضائهن، فلم أنُح بعدُ في قضائهن ولا غيرِه حتى الساعة، ولم يبق من النسوة امرأة إلا وقد ناحت غيري» أخرجه الترمذي (٢) .\n_________\n(١) أي راجعته وعاودته.\n(٢) رقم (٣٣٠٤) في التفسير، باب ومن سورة الممتحنة، وقال الترمذي: هذا حديث حسن غريب وهو كما قال، أقول: وقد استشكل معنى الحديث، قال الحافظ: والأقرب إلى الصواب أن النياحة كانت مباحة، ثم كرهت كراهة تنزيه، ثم تحريم، وانظر \" الفتح \" ٣ / ٤٩٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٢٠) قال:حدثنا وكيع. وابن ماجة (١٥٧٩) قال:حدثنا أبو بكر بن أبي شيبة قال:حدثنا وكيع. والترمذي (٣٣٠٧) قال:حدثنا عبد بن حميد، قال:حدثنا أبو نعيم.\nكلاهما - وكيع، وأبو نعيم - عن يزيد عن عبد الله الشيباني، مولى الصهباء عن شهر بن حوشب، فذكره.\n* رواية وكيع مختصرة على: عن أم سلمة، عن النبي -ﷺ- ﴿ولا يعصينك في معروف﴾ قال: «النوح» قال الترمذي: هذا حديث حسن.\n* قال عبد بن حميد: أم سلمة الأنصارية، هي أسماء بنت يزيد بن السكن.\n* ذكره أحمد بن حنبل -﵀- في مسند أم سلمة زوج النبي -ﷺ-، قد أورده المزي في تحفة الأشراف (١١/١٥٧٦٩) في مسند أسماء بنت يزيد.","vol":"11","page":108},{"text":"٨٥٨٣ - (د) أبو سعيد الخدري - ﵁ - قال: «لَعَنَ رسول الله - ﷺ- النائحةَ والمستمعةَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٢٨) في الجنائز، باب في النوح، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٦٥) .وأبو داود (٣١٢٨) قال: حدثنا إبراهيم بن موسى.\nكلاهما - أحمد، وإبراهيم- عن محمد بن ربيعة، عن محمد الحسن بن عطية، عن أبيه، عن جده، فذكره.","vol":"11","page":109},{"text":"٨٥٨٤ - (س) قيس بن عاصم - ﵁ - «قال: لا تَنُوحُوا عَلَي، فإن رسولَ الله - ﷺ- لم يُنَحْ عليه» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ١٦ في الجنائز، باب النياحة على الميت، وفي سنده حكيم بن قيس بن عاصم المنقري التميمي البصري، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٦١) قال:حدثنا محمد بن جعفر. (ح) وحجاج. والبخاري في الأدب المفرد (٣٦١) قال:حدثنا عمرو بن مرزوق. والنسائي (٤/١٦) قال: أخبرنا محمد بن عبد الأعلى، قال:حدثنا خالد.\nأربعتهم - ابن جعفر، وحجاج، وعمرو، وخالد بن الحارث- عن شعبة، عن قتادة، عن مطرف، عن حكيم بن قيس بن عاصم، فذكره.\n* رواية النسائي مختصرة على: «لا تنوحوا علي، فإن رسول الله -ﷺ- لم ينح عليه» .","vol":"11","page":109},{"text":"٨٥٨٥ - (خ م ت) علي بن ربيعة - ﵀- قال: أولُ من نِيحَ عليه بالكوفة: قَرَظة بنُ كعب، فقال المغيرةُ بنُ شعبةَ: سمعت رسولَ الله - ﷺ- يقول: «إنَّ كَذبًا عليَّ ليس كَكَذِب على غيري، مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأ مقعده من النار» وسمعت رسولَ الله - ﷺ- يقول: «مَنْ نِيحَ عليه، فإنه يُعَذَّبُ بما نِيحَ عليه يوم القيامة» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٣ /١٣٠ في الجنائز، باب ما يكره من النياحة على الميت، ومسلم رقم (٩٣٣) في الجنائز، باب الميت يعذب ببكاء أهله عليه، والترمذي رقم (١٠٠٠) في الجنائز، باب ما جاء في كراهية النوح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٤٥) قال: حدثنا قران بن تمام، عن سعيد بن عبيد الطائي. وفي (٤/٢٥٢) قال: حدثنا يحيى بن سعيد، عن سعيد بن عبيد. وفي (٤/٢٥٥) قال: حدثنا وكيع، قال: حدثنا سعيد بن عبيد الطائي، ومحمد بن قيس الأسدي. والبخاري (٢/١٠٢) قال: حدثنا أبو نعيم، قال: حدثنا سعيد بن عبيد. ومسلم (١/٨) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، قال: حدثنا سعيد بن عبيد. وفي (١/٨) و(٣/٤٥) قال: حدثني علي بن حُجر السعدي، قال: حدثنا علي بن مسهر، قال: أخبرنا محمد بن قيس الأسدي. وفي (٣/٤٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن سعيد بن عبيد الطائي، ومحمد بن قيس. (ح) وحدثناه ابن أبي عُمر، قال: حدثنا مروان- يعني الفزاري- قال: حدثنا سعيد بن عبيد الطائي. والترمذي (١٠٠٠) قال: حدثنا أحمد بن منيع، قال: حدثنا قران بن تمام، ومروان بن معاوية، ويزيد بن هارون، عن سعيد بن عبيد الطائي.\nكلاهما - سعيد بن عبيد، ومحمد قيس - عن علي بن ربيعة الأسدي، فذكره.","vol":"11","page":109},{"text":"٨٥٨٦ - (ت) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- كان يَنْهَى عَنِ النَّعْي، وقال: «إياكُمْ والنعي، فإنه مِن عَمَلِ الجاهلية»، قال عبد الله بن مسعود: والنَّعيُ: أذانٌ بالميِّتِ. ⦗١١٠⦘\nأخرجه الترمذي، وقال: قد رُوِيَ عنه من طريق، ولم يرفعه، ولم يذكر فيه «والنعي أذانٌ بالميت» وقال: هذا أصح (١) .\n_________\n(١) رقم (٩٨٤) في الجنائز، باب ما جاء في كراهية النهي، وقال الترمذي: هذا حديث حسن، وهو كما قال، أقول: والذي عليه الجمهور أن مطلق الإعلام بالموت جائز، لما ورد أن النبي ﷺ نعى النجاشي، قال الحافظ في \" الفتح \": والحاصل أن محض الإعلام بذلك لا يكره، فإن زاد على ذلك فلا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٩٨٤) قال: حدثنا محمد بن حميد الرازي، قال: حدثنا حكام بن سلم، وهارون ابن المغيرة، عن عنبسة، عن أبي حمزة، عن إبراهيم، عن علقمة، فذكره.\n* أخرجه الترمذي (٩٨٥) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا عبد الله بن الوليد العدني، عن سفيان الثوري، عن أبي حمزة، عن إبراهيم، عن علقمة، عن عبد الله، نحوه، ولم يرفعه.\n* قال الترمذي: وهذا أصح من حديث عنبسة، عن أبي حمزة، وأبو حمزة هو ميمون الأعور، وليس هو بالقوي عند أهل الحديث.","vol":"11","page":109},{"text":"٨٥٨٧ - (ت) [حذيفة بن اليمان]- ﵁ - قال إذ حُضِرَ: «إذا أنا مِتُّ فلا تُؤذِنوا بي أحدًا، إني أخاف أن يكون نَعْيًا، وإني سمعتُ رسولَ الله - ﷺ- ينهى عن النعْي، فإذا متُّ فَصَلُّوا عَلَيّ، وسُلُّوني إلى ربي سَلًاّ» . أخرجه الترمذي إلى قوله: «عن النعي (١)» .\n_________\n(١) رواه الترمذي رقم (٩٨٦) في الجنائز، باب ما جاء في كراهية النعي، قال الترمذي هذا حديث حسن، وهو كما قال، وفي بعض النسخ: حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٨٥) قال:حدثنا وكيع. وفي (٥/٤٠٦) قال:حدثنا يحيى بن آدم. وابن ماجة (١٤٧٦) قال:حدثنا عمرو بن رافع، قال:حدثنا عبد الله بن المبارك. والترمذي (٩٨٦) قال:حدثنا أحمد بن منيع، قال:حدثنا عبد القدوس بن بكر بن خنيس.\nأربعتهم - وكيع، ويحيى، وعبد الله، وعبد القدوس - عن حبيب بن سليم العبسي، عن بلال بن يحيى العبسي، فذكره.","vol":"11","page":110},{"text":"٨٥٨٨ - (م) أبو مالك الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: [«أربع في أُمَّتي من الجاهلية، لا يتركونهنَّ: الفخرُ بالأحساب، والطَّعنُ في الأنساب، والاستسقاءُ بالنجوم، والنياحةُ، وقال:] النائحةُ إذا لم تَتُبْ قبل موتها؛ تقام يوم القيامة وعليها سِربْالٌ من قَطِران، ودِرْعٌ من جَرَب» أخرجه مسلم (١) .\n_________\n(١) رقم (٩٣٤) في الجنائز، باب التشديد في النياحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٤٢) قال:يحيى بن إسحاق. قال:حدثنا موسى قال: أخبرني أبان ابن يزيد. وفي (٥/٣٤٣) قال:حدثنا أبو عامر، قال:حدثنا علي - يعني ابن المبارك - وفي (٥/٣٤٤) قال: حدثنا عفان. قال: حدثنا أبان. ومسلم (٣/٤٥) قال:حدثنا أبو بكر بن أبي شيبة، قال:حدثنا عفان، قال: حدثنا أبان بن يزيد (ح) وحدثني إسحاق بن منصور. قال: أخبرنا حبان بن هلال، قال:حدثنا أبان.\nكلاهما - أبان، وعلي بن المبارك - عن يحيى بن أبي كثير، عن زيد بن سلام، عن أبي سلام، فذكره.\nأخرجه البخاري تعليقا في الجنائز باب مايكره من اتخاذ المساجد على القبور.","vol":"11","page":110},{"text":"٨٥٨٩ - (خ) البخاري - ﵀- قال: «لمَّا مات الحسن بن الحسن ⦗١١١⦘ بن عليّ: ضربتِ امرأتُه القُّبَّةَ على قَبْرِهِ سَنَة، ثم رُفِعَت، فَسَمِعَتْ صائحًا يقول: ألا هلْ وجدوا ما فقَدوا؟ فأجابه آخر: بل يئِسُوا فانقلبوا» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ٣ / ١٦١ تعليقًا في الجنائز، باب ما يكره من اتخاذ المساجد على القبور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب الجنائز باب ما يكره من اتخاذ المساجد على القبور.","vol":"11","page":110},{"text":"٨٥٩٠ - (خ) عبد الله بن عمر - ﵁ - «أنه رأى فُسْطَاطًا على قبر عبد الرحمن، فقال: يا غلام، انزِعْهُ، فإنما يظِّلهُ عَمَلُهُ» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ٣ / ١٧٧ تعليقًا في الجنائز، باب الجريد على القبر، قال الحافظ في \" الفتح \": وصله ابن سعد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب الجنائز باب الجريد على القبر.","vol":"11","page":111},{"text":"<span data-type=\"title\" id=toc-1926>الفصل الثالث: في الغسل والكفن</span>\nقد تقدَّم في «باب الغسل» من «كتاب الطهارة» من حرف الطاء: أحاديثُ غَسْلِ الميت، ونذكرها ها هنا منها ما جاء في ضمن أحاديث الكفن.\n٨٥٩١ - (خ م ت د س) عبد الله بن عباس - ﵄- قال: بينما «رجل واقف مع النبيِّ - ﷺ- بعرَفةَ، إذ وقع من راحلته - قال أيوب: فأوقَصَتْهُ، أو قال: فأقْعَصْتُه، وقال عمرو: فَوَقَصتُهُ - فَذُكِرَ ذلك للنبيِّ - ﷺ- فقال: اغسلوه بماء وسِدْر، وكفِّنُوهُ في ثوبين، ولا تُحَنِّطوه، ولا تُخَمِّرُوا ⦗١١٢⦘ رأسه. قال أيوب: فإن الله يبعثهُ يُوم القيامة مُلَبّيًا»، وقال عمرو: يُلَبِّي» ومن الرواة من قال: «في ثوبيه» .\nوفي أخرى: ولا تُغَطُّوا وَجْههَ، ولا تُقَرِّبوه طِيبًا، فإنهُ يُبعَثُ يُلبِّي.\nوفي أخرى «يُهِلُّ» .\nوفي أخرى «خارجٌ رأسُه ووجهه، فإنه يُبعَثُ يوم القيامة مُلبِّدًا» .\nأخرجه البخاري ومسلم.\nولمسلم قال: «وَقَصَتْ رجلًا ناقتُه وهو محرِم مع رسولِ الله - ﷺ-، فأمَرَهم رسولُ الله - ﷺ- أن يَغسِلوه بماء وسِدْر، ويكشفوا وجهه - حَسِبْتُه. قال: ورأسَه - فإنه يُبعَثُ وهو يُلَبِّي» .\nوفي رواية الترمذي قال: «كُنَّا معَ رسول الله - ﷺ- في سَفَر، فرأى رَجلًا سَقَطَ عن بعيره، فمات وهو محرم، فقال رسولُ الله - ﷺ-» ... وذكر الحديث نحوه.\nوفي رواية أبي داود قال: «أُتِيَ رسولُ الله - ﷺ- برجل وَقَصَتْه راحلته، فمات وهو محرِم، فقال: «كُفنِّوه في ثوبيه، واغسلوه بماء وسِدر، ولا تخَمِّرُوا رأسه، فإن الله يبعثُه يوم القيامة يُلَبِّي» .\nوفي أخرى قال: «كفِّنوه في ثوبين» . وزاد «ولا تُحنِّطوه» .\nوفي أخرى نحو الثانية، وقال: «فإنه يُبعَثُ يُهِلّ» . ⦗١١٣⦘\nوأخرج النسائي الأولى، وأخرج رواية أبي داود الأولى.\nوله في أخرى نحو منها، وفيها: «أنَّ رَجُلًا وَقَعَ عن راحلته فأوْقَصَتْه» .\nوفي أخرى: أنَّ رسولَ الله - ﷺ- قال: «اغسلوا المحرِم في ثوبيه اللَّذَيْنِ أحرَم فيهما، واغسلوه بماءٍ وسِدْر، وكفِّنوه في ثوبيه، ولا تَمسُّوه بطِيب، ولا تُخمِّروا رأسه، فإنه يبعث يوم القيامة محرِمًا» (١) .\n_________\n(١) رواه البخاري ٣ / ١٠٨ و١٠٩ في الجنائز، باب الكفن في ثوبين، وباب الحنوط للميت، وباب كيف يكفن المحرم، وفي الحج، باب ما ينهى من الطيب للمحرم والمحرمة، وباب المحرم يموت بعرفة، وباب سنة المحرم إذا مات، ومسلم رقم (١٢٠٦) في الحج، باب ماذا يفعل بالمحرم إذا مات، وأبو داود (٣٢٣٨) و(٣٢٣٩) و(٣٢٤٠) و(٣٢٤١) في الجنائز، باب المحرم يموت كيف يصنع به، والترمذي رقم (٩٥١) في الحج، باب ما جاء في المحرم يموت في إحرامه، والنسائي ٥ / ١٩٥ - ١٩٧ في الحج، باب غسل المحرم بالسدر إذا مات، وباب في كم يكفن المحرم إذا مات، وباب النهي عن أن يحنط المحرم إذا مات، وباب النهي عن أن تخمر وجه المحرم إذا مات، وباب النهي عن تخمير رأس المحرم إذا مات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٤٦٦) . وأحمد (١/٢٢٠) (١٩١٤) قالا - الحميدي، وأحمد - حدثنا سفيان. وأحمد (١/٣٤٦) (٣٢٣٠) قال: حدثنا يحيى، عن ابن جريج. والبخاري (٣/٢٢) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، ومسلم (٤/٢٣) قال: حدثنا أبو بكر بن أبي شيبة، قال حدثنا سفيان بن عيينة. وفي (٤/٢٤) قال: حدثنا علي بن خشرم، قال: أخبرنا عيسى - يعني ابن يونس- عن ابن جريج. (ح) وحدثناه عبد بن حميد، قال: أخبرنا محمد بن بكر البرساني، قال: أخبرنا ابن جريج. (ح) وحدثنا أبو كريب، قال: حدثنا وكيع، عن سفيان (الثوري) . وأبو داود (٣٢٣٨) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان (الثوري) . وابن ماجة (٣٠٨٤) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا سفيان (الثوري) . والترمذي (٩٥١) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة. والنسائي (٤/٣٩) قال: أخبرنا عتبة بن عبد الله، قال: حدثنا يونس بن نافع، وفي (٥/١٤٥) قال: أخبرنا عبدة بن عبد الله الصفار، قال: حدثنا أبو داود - يعني الحفري -، عن سفيان (الثوري) وفي (٥/١٩٧) قال: أخبرنا عمران بن يزيد، قال: حدثنا شعيب بن إسحاق، قال: أخبرني ابن جريج.\nخمستهم - سفيان بن عيينة، وابن جريج، وحماد بن زيد، وسفيان الثوري، ويونس بن نافع -، عن عمرو بن دينار.\n٢- وأخرجه الحميدي (٤٦٧) . وأحمد (١/٢٢١) (١٩١٥) قالا: حدثنا سفيان، قال: حدثنا إبراهيم بن أبي حرة النصيبي.\n٣- وأخرجه أحمد (١/٢١٥) (١٨٥٠) قال: حدثنا هشيم. وفي (١/٢٨٦) (٢٦٠٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (١/٣٢٨) (٣٠٣١) قال: حدثنا عفان، قال: حدثنا أبو عوانة. والبخاري (٢/٩٦) قال: حدثنا أبوالنعمان، قال: أخبرنا أبو عوانة. وفي (٣/٢٢) قال: حدثنا يعقوب بن إبراهيم قال: حدثنا هشيم. ومسلم (٤/٢٤) قال: حدثنا محمد بن الصباح، قال: حدثنا هشيم. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا هشيم (٤/٢٥) قال: حدثني أبو كامل فضيل بن حسين الجحدري، قال: حدثنا أبو عوانة (ح) وحدثنا محمد بن بشار، وأبو بكر بن نافع، كلاهما عن غندر، قال: حدثنا شعبة. وابن ماجة (٣٠٨٤) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، قال: حدثنا شعبة. والنسائي (٥/١٤٤) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد، قال: حدثنا شعبة. وفي (٥/١٩٥) قال: أخبرنا يعقوب بن إبراهيم قال: حدثنا هشيم. وفي (٥/١٩٦) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة. وفي (٥/١٩٧) قال: أخبرنا محمد بن معاوية، قال: حدثنا خلف - يعني ابن خليفة -.\nأربعتهم - هشيم، وشعبة، وأبو عوانة، وخلف بن خليفة - عن أبي بشر.\n٤-وأخرجه أحمد (١/٢٦٦) (٢٣٩٤) قال: حدثنا حسين -يعني ابن محمد - قال: حدثنا شيبان. وفي (١/٢٦٦) (٢٣٩٥) قال: حدثنا أسود، قال: حدثنا إسرائيل. والبخاري (٣/٢٠) قال: حدثنا قتيبة، قال: حدثنا جرير. وأبو داود (٣٢٤١) قال: حدثنا عثمان بن أبي شيبة قال: حدثنا جرير. والنسائي (٥/١٩٦) قال: أخبرني محمد بن قدامة، قال: حدثنا جرير.\nثلاثتهم - شيبان، وإسرائيل، وجرير - عن منصور، عن الحكم.\n٥-وأخرجه أحمد (١/٢٨٦) (٢٥٩١) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد، عن قتادة، وأيوب.\n٦- وأخرجه أحمد (١/٣٣٣) (٣٠٧٦) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والدارمي (١٨٥٩) قال: أخبرنا سليمان بن حرب، قال: حدثنا حماد -هو ابن زيد. - والبخاري (٢/٩٦) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. وفي (٢/٩٦) قال: حدثنا قتيبة، قال: حدثنا حماد. وفي (٣/٢٢) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد. وأبو داود (٣٢٤٠) قال: حدثنا مسدد، قال: حدثنا حماد، والنسائي (٥/١٩٦) قال: أخبرنا قتيبة، قال: حدثنا حماد.\nكلاهما - معمر، وحماد بن زيد- عن أيوب.\n٧- وأخرجه أحمد (١/٣٣٣) (٣٠٧٧) قال: حدثنا عبد الرزاق قال: قال معمر: وأخبرني عبد الكريم الجزري.\n٨- وأخرجه البخاري (٢/٩٦) قال: حدثنا مسدد. ومسلم (٤/٢٣) قال: حدثنا أبو الربيع الزهراني. وأبو داود (٣٢٣٩) قال: حدثنا سليمان بن حرب، ومحمد بن عبيد.\nأربعتهم - مسدد، وأبو الربيع الزهراني، وسليمان، ومحمد بن عبيد - عن حماد بن زيد، عن عمرو بن دينار، وأيوب.\n٩- وأخرجه مسلم (٤/٢٥) قال: حدثنا هارون بن عبد الله، قال: حدثنا الأسود بن عامر، عن زهير، عن أبي الزبير.\n١٠- وأخرجه مسلم (٤/٢٥) قال: حدثنا عبد بن حميد، قال: أخبرنا عبيد الله بن موسى، قال: حدثنا إسرائيل، عن منصور.\nتسعتهم - عمرو بن دينار، وإبراهيم بن أبي حرة، وأبو بشر جعفر بن إياس، والحكم بن عتيبة، وقتادة، وأيوب، وعبد الكريم الجزري، وأبو الزبير، ومنصور - عن سعيد بن جبير، فذكره.\n* أخرجه مسلم (٤/٢٤) قال: حدثنيه عمرو الناقد، قال: حدثنا إسماعيل بن إبراهيم، عن أيوب، قال: نبئت عن سعيد بن جبير، فذكره.\nوزاد في رواية أبي بشر، والحكم، وإبراهيم بن أبي حرة. «ولا تمسوه بطيب» .","vol":"11","page":111},{"text":"٨٥٩٢ - (د) ليلى بنت قانف الثقفية - ﵂- قالت: «كُنْتُ فيمن غَسَّل أمَّ كُلْثُوم بنتَ رسولِ الله - ﷺ- عند وفاتها، فكان أولُ ما أعطانا رسول الله - ﷺ-: الحقْوَ، ثم الدِّرْعَ، ثم الخمارَ ثم المِلْحَفةَ، ثم أُدْرِجَتْ بعدُ في الثوب الآخِر، قالت: ورسولُ الله - ﷺ- عند الباب معه كفنها، يْنَاوِلُنَاهَا ثوبًا ثوبًا» أخرجه أبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٣١٥٧) في الجنائز، باب في كفن المرأة، وإسناده ضعيف، والصحيح أن هذه القصة إنما كانت لزينب بنت رسول الله ﷺ، فأن أم كلثوم بنت رسول الله ﷺ توفيت ورسول الله ﷺ غائب ببدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦٠/٣٨٠) .وأبو داود (٣١٥٧) قال:حدثنا أحمد بن حنبل قال:حدثنا يعقوب بن إبراهيم، قال:حدثنا أبي، عن ابن إسحاق، قال: حدثني نوح بن حكيم، الثقفي - وكان قارئا للقرآن - عن رجل من بني عروة بن مسعود. فذكره.","vol":"11","page":113},{"text":"٨٥٩٣ - (ط) عائشة - ﵂- قالت: «دَخَلْتُ على أبي بكر فقال: في كم كفَّنْتم رسولَ الله - ﷺ-؟ قلت: في ثلاثة أثواب بيضٍ [سَحُوليّة، ليس فيها قميصٌ ولا عمامة] قال: في أي يوم تُوفي؟ قلت: يوم الاثنين، قال: فأيُّ يوم هذا؟ قلت: يوم الاثنين، قال: أرجو فيما بيني وبين الليل، فنظر إلى ثوب عليه كان يُمَرَّضُ فيه، به رَدْعٌ من زَعْفران. فقال: اغسلوا ثوبي هذا، وزيدوا عليه ثوبين، فكفِّنوني فيها، فقلت: إن هذا خَلَق، قال: إن الحيَّ أولى بالجديد من الميت، إنما هو للمُهْلَة، فما توفي حتى أمسى من ليلة الثلاثاء، ودفن قبل الصبح» .\nوفي رواية بنحوه، إلا أنه لم يذكر سؤاله لها «في أيِّ يوم توفي؟» وجوابها، وقوله. وفيها: «بيض سحولية» وانتهت الرواية عند قوله: «للمُهْلة» .\nأخرج الأولى رزين، والثانية الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَدْع) الرَّدْع: اللطخ، وأثر الشي المتلوِّن في الثوب أو البدن.\n(للمُهلة) المهلة بضم الميم وكسرها: القيح والصديد.\n_________\n(١) رواه مالك في \" الموطأ \" بلاغًا ١ / ٢٢٤ في الجنائز، باب ما جاء في كفن الميت، وإسناده منقطع، وقد وصله البخاري ٣ / ٢٠١ في الجنائز، باب موت يوم الاثنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الرزقاني (٢/٧٥) عن يحيى بن سعيد أنه قال: بلغني أبا بكر. فذكره.","vol":"11","page":114},{"text":"٨٥٩٤ - (د) عبادة بن الصامت - ﵁ - أنَّ رسولَ الله ⦗١١٥⦘ ﷺ- قال: «خيرُ الكفنِ الُحلَّةُ، وخيرُ الأضحيةِ الكبشُ الأقرنُ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٥٦) في الجنائز، باب كراهية المغالاة في الكفن، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٣١٥٦) قال: حدثنا أحمد بن صالح. وابن ماجة (١٤٧٣) قال: حدثنا يونس بن عبد الأعلى.\nكلاهما - أحمد، ويونس - عن ابن وهب، قال: حدثني هشام بن سعد، عن حاتم بن أبي نصر، عن عبادة ابن نسي، عن أبيه، فذكره.","vol":"11","page":114},{"text":"٨٥٩٥ - (د) أبو سعيد الخدري - ﵁ -: أنَّه لمَّا حُضِرَ دعا بثياب جُدُد، فَلَبِسها، ثم قال: سمعتُ رسولَ الله - ﷺ- يقول: «يُبعَثُ الميت في ثيابه التي مات فيها» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يبعث الميت في ثيابه) قيل: أراد بالثياب هاهنا: العمل الذي يموت الإنسان عليه، ويختم له به، وقد قيل في قوله تعالى: ﴿وثيابَك فطهِّرْ﴾: عملك فأصلح، وفلان دَنِسُ الثياب: إذا كان خبيث الفعل والمذهب، ولبس فلان ثوب غدر: إذا غدر.\n_________\n(١) رقم (٣١١٤) في الجنائز، باب ما يستحب من تطهير ثياب الميت عند الموت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١١٤) قال:حدثنا الحسن بن علي، قال:حدثنا بن أبي مريم، قال:أخبرنا يحيى بن أيوب، عن ابن الهاد، عن محمد بن إبراهيم، عن أبي سلمة، فذكره.","vol":"11","page":115},{"text":"٨٥٩٦ - (ت د) جابر بن عبد الله وأبو قتادة - ﵄- أنَّ رسولَ الله - ﷺ- قال: «إذا كَفَّنَ أحدكم أخاه فَليُحَسِّنْ كَفَنَه» . وفي رواية قال: سمعتُ النبيَّ - ﷺ- يقول: «إذا توفِّيَ أحدُكم، فوجد شيئًا، فليكفِّن في ثوب حِبَرَة» . ⦗١١٦⦘\nأخرج الأولى الترمذي عنهما، وأخرج الثانية أبو داود عن جابر (١) .\n_________\n(١) رواه أبو داود رقم (٣١٥٠) في الجنائز، باب في الكفن، والترمذي رقم (٩٩٥) في الجنائز، باب ما يستحب من الأكفان، وقد أبعد المصنف النجعة، فالرواية الأولى عند مسلم رقم (٩٤٣) في الجنائز، باب في تحسين كفن الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٩٤٣) قال: حدثنا هارون بن عبد الله، وحجاح بن الشاعر. قالا: حدثنا حجاج بن محمد، قال: قال ابن جريج: أخبرني أبو الزبير أنه سمع جابر فذكره مطولا.\nوأخرجه أبو داود (٣١٥٠) قال: حدثنا الحسن بن الصباح البزار، قال: حدثنا إسماعيل - يعني ابن عبد الكريم - قال: حدثني إبراهيم بن عقيل بن معقل، عن أبيه، عن وهب، فذكره.\nوأخرجه ابن ماجة (١٤٧٤) . والترمذي (٩٩٥) قالا: حدثنا محمد بن بشار، قال: حدثنا عمر بن يونس. قال: حدثنا عكرمة بن عمار، عن هشام بن حسان، عن محمد بن سيرين. فذكرهحديث أبي قتادة. وقال أبوعيسى: هذا حديث حسن غريب.","vol":"11","page":115},{"text":"٨٥٩٧ - (د) علي بن أبي طالب - ﵁ - قال: «لا تَغالَوْا في كَفَنٍ، فإني سمعتُ رسولَ الله - ﷺ- يقول: لا تَغَالَوْا في الكفن فإنه يُسْلَبُ سَلْبًا سَرِيعًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٥٤) في الجنائز، باب كراهية المغالاة في الكفن، وفي سنده عمرو بن هاشم أبو مالك الجنبي، وفيه مقال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٥٤) قال:حدثنا محمد بن عبد المحاربي، قال:حدثنا عمرو أبو مالك الجنبي، عن إسماعيل بن أبي خالد، عن عامر، فذكره.","vol":"11","page":116},{"text":"٨٥٩٨ - (ت) جابر بن عبد الله - ﵁ - «أنَّ رسولَ الله - ﷺ- كَفَّنَ حمزةَ بنَ عبد المطلب في نَمِرةٍ في ثوبٍ واحد» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نمرة) النَّمرة: كلُّ شملة مخطَّطة من مآزر الأعراب.\n_________\n(١) رقم (٩٩٧) في الجنائز، باب ما جاء في كم كفن النبي ﷺ، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٢٩) قال:حدثنا عبد الصمد بن عبد الوارث، وأبو سعيد، وفي (٣/٣٥٧) قال:حدثنا معاوية بن عمرو. والترمذي (٩٩٧) قال:حدثنا ابن أبي عمر. قال:حدثنا بشر بن السري.\nأربعتهم - عبد الصمد، وأبو سعيد، ومعاوية، وبشر - عن زائدة، عن عبد الله بن محمد بن عقيل، فذكره.","vol":"11","page":116},{"text":"٨٥٩٩ - (ط) أسماء بنت أبي بكر - ﵄- قالت لأهلها: «أجْمِرُوا ثيابي إذا مِتُّ، ثم حنِّطُوني، ولا تَذُرُّوا على كَفَني حَنُوطًا، ولا تُتْبِعوني بنار» . أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أجمروا) الإجمار والتجمير: تبخير الثياب بالبَخُور.\n_________\n(١) ١ / ٢٢٦ في الجنائز، باب النهي عن أن تتبع الجنازة بنار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٧٨) عن هشام بن عروة، عن أسماء بنت أبي بكر. فذكرته.","vol":"11","page":116},{"text":"٨٦٠٠ - (خ م س) جابر بن عبد الله - ﵁ - قال: «أتى رسولُ الله - ﷺ- عبد الله بن أُبَيّ، بعدما أُدِخلَ حُفْرَتَهُ، فأمر به فأُخرِج، فوضعه على ركبتيه، ونَفَثَ فيه من رِيقه، وألْبَسَهُ قميصه - فالله أعلم - قال: وكان كسا عبَّاسًا قميصًا» .\nقال سفيان: وقال أبو هريرة: «وكان على رسولِ الله - ﷺ- قميصان، فقال له ابنُ عبد الله: أَلْبِس عبد الله قميصَك الذي يَلي جِلْدَكَ.\nقال سفيان، فيَرَوْنَ أنَّ النبيَّ - ﷺ- ألْبَسَ عبد الله قميصه مكافأة لما صنع» .\nوفي أخرى قال: «لما كان يومُ بدر أُتِيَ بأُسارَى، وأُتِيَ بالعباس ولم يكن عليه ثوب، فنظر النبيُّ - ﷺ- له قميصًا، فوجدوا قميص عبد الله بنِ أُبيّ يَقْدُرُ عليه، فكساه النبيُّ - ﷺ- إيَّاه، فلذلك نزع النبيُّ - ﷺ- قميصه الذي ألبسه» .\nقال ابن عيينة: «كانت له عند النبيِّ - ﷺ- يد، فأحبَّ أن يكافِئهُ» أخرجه البخاري ومسلم.\nوفي رواية النسائي: «أن النبيَّ - ﷺ- صلى على قبرِ عبد الله بنِ أُبيّ وقد وُضِعَ في حُفُرَتِهِ، فوقَفَ عليه، فأمر به فأُخرِج، فوضعه على ركبتيه وألبسه قميصه، ونفث عليه من ريقه» . ⦗١١٨⦘\nوفي أخرى له: أنه سمعَ جابرًا يقول: «وكان العباس بالمدينة، فطلبتِ الأنصار ثوبًا يكسونه، فلم يجدوا قميصًا يَصْلُحُ عليه إلا قميصَ عبد الله بن أُبيّ فَكَسَوْهُ إيَّاه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَقْدُرُ عليه) قَدَر عليه، أي كان على قَدْره وفي طوله وعرضه ويصلح للباسه.\n_________\n(١) رواه البخاري ٣ / ١١١ في الجنائز، باب الكفن في القميص الذي يكف أولا يكف، وباب هل يخرج الميت من القبر واللحد لعلة، وفي الجهاد، باب الكسوة للأسارى، وفي اللباس، باب لبس القميص، ومسلم رقم (٢٧٧٣) في صفات المنافقين، في فاتحته، والنسائي ٤ / ٨٤ في الجنائز، باب إخراج الميت من اللحد بعد أن وضع فيه، وباب القميص في الكفن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٤٧) . وأحمد (٣/٣٨١) . والبخاري (٢/٩٧) قال: حدثنا مالك بن إسماعيل. وفي (٢/١١٦) قال: حدثنا علي بن عبد الله. وفي (٤/٧٣) قال: حدثنا عبد الله بن محمد. وفي (٧/١٨٥) قال: حدثنا عبد الله بن عثمان. ومسلم (٨/١٢٠) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، وأحمد بن عبدة الضبي. والنسائي (٤/٣٧) قال: أخبرنا عبد الجبار بن العلاء بن عبد الجبار. وفي (٤/٣٨) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن الزهري البصري. وفي (٤/٨٤) قال: قال الحارث ابن مسكين -قراءة عليه وأنا أسمع-.\nجميعا - الحميدي، وأحمد، ومالك، وعلي، وعبد الله بن عثمان، وعبد الله بن محمد، وأبو بكر، وزهير، وأحمد بن عبدة، وعبد الجبار، وعبد الله بن محمد الزهري، والحارث - عن سفيان بن عيينة.\n٢- وأخرجه مسلم (٨/١٢٠) قال: حدثني أحمد بن يوسف الأزدي، قال: حدثنا عبد الرزاق، قال أخبرنا ابن جريج.\n٣-وأخرجه النسائي (٤/٨٤) قال: حدثني الحسين بن حريث، قال: حدثنا الفضل بن موسى، عن الحسين بن واقد.\nثلاثتهم - سفيان، وابن جريج، والحسين - عن عمرو بن دينار، فذكره.\nرواية البخاري (٤/٧٣)، والنسائي (٤/٣٨) مختصرة على قصة العباس.","vol":"11","page":117},{"text":"٨٦٠١ - (د) أسامة بن زيد - ﵄- قال: «خرج رسولُ الله - ﷺ- يعود عبد الله بن أُبيّ في مرضه الذي مات فيه، فلما دخل عليه، عَرَف فيه الموتَ، فقال له: قد كنتُ كثيرًا أنهاك عن حُبِّ يَهُودَ، فقال: قد أبغضهم أسعدُ بنُ زُرارَة، فَمَهْ؟ فلما مات أتاه ابنُه، فقال: يا رسولَ الله، إنَّ عبد الله بنَ أُبيٍّ قد مات، فأعطني قميصَك أُكَفِّنْهُ فيه، فنزع رسولُ الله - ﷺ- قميصه فأعطاه إياه» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَمَهْ) أي: فما كان، وأيُّ شيء كان.\n_________\n(١) رقم (٣٠٩٤) في الجنائز، باب في العيادة، ورجاله ثقات، وقد تقدم معنى أكثره في الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٠١) قال:حدثنا قتيبة بن سعيد، قال:حدثنا يحيي بن زكريا بن أبي زائدة، وأبو داود (٣٠٩٤) قال:حدثنا عبد العزيز بن يحيى، قال:حدثنا محمد بن سلمة.\nكلاهما - يحيى، ومحمد - عن محمد بن إسحاق، عن الزهري، عن عروة، فذكره.","vol":"11","page":118},{"text":"٨٦٠٢ - (خ م ت س) عبد الله بن عمر - ﵄- «أنَّ عبد الله بنَ أُبيّ لما توفِّيَ جاء ابنُه إلى النبيِّ - ﷺ-، فقال: أعطِني قميصك أُكَفِّنه فيه، وصلِّ عليه، واستغفر له، فأعطاه قميصه، وقال: «آذِنِّي أصلِّي عليه» فآذنه، فلما أراد أن يصلِّيَ، جَذَبَهُ عمرُ، فقال: أَلَيْسَ الله نهاك أن تُصِلِّي على المنافقين؟ قال: «أنا بين خِيرَتَيْن»، قال الله تعالى: ﴿استغفِرْ لهم أو لا تستغفِرْ لهم إن تستغفرْ لهم سبعين مرةً فلن يغفرَ الله لهم﴾ [التوبة: ٨٠] فصلى عليه، فنزلت ﴿ولا تُصَلِّ على أحدٍ منهم مات أبدًا ولا تَقُمْ على قبره إنَّهم كفروا باللَّه ورسوله وماتوا وهم فاسقون﴾ [التوبة: ٨٤]» .\nأخرجه البخاري ومسلم والنسائي.\nوزاد الترمذي: فترك الصلاة عليهم (١) .\n_________\n(١) رواه البخاري ٣ /١١٠ في الجنائز، باب الكفن في القميص الذي يكف أو لا يكف، وفي تفسير سورة التوبة، باب ﴿استغفر لهم أو لا تستغفر لهم﴾، وباب ﴿ولا تصل على أحد منهم مات أبدًا﴾، وفي اللباس، باب لبس القميص، ومسلم رقم (٢٧٧٤) في صفات المنافقين في فاتحته، والترمذي رقم (٣٠٩٧) في التفسير، باب ومن سورة التوبة، والنسائي ٤ / ٣٦ و٣٧ في الجنائز، باب القميص في الكفن، وزيادة: فترك الصلاة عليهم عند البخاري ومسلم أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٨) (٤٦٨٠) .والبخاري (٢/٩٦) قال: حدثنا مسدد. وفي (٧/١٨٥) قال: حدثنا صدقة. ومسلم (٧/١١٦ و٨/١٢٠) قال:حدثنا محمد بن المثنى، وعبيد الله بن سعيد. وابن ماجة (١٥٢٣) قال:حدثنا أبو بشر. بكر بن خلف. والترمذي (٣٠٩٨) قال:حدثنا محمد بن بشار. والنسائي (٤/٣٦) قال: أخبرنا عمرو بن علي.\nثمانيتهم - أحمد بن حنبل، ومسدد، وصدقة بن الفضل، ومحمد بن المثنى، وعبيد الله بن سعيد، وبكر بن خلف، ومحمد بن بشار، وعمرو بن علي - عن يحيى بن سعيد القطان.\n٢- وأخرجه البخاري (٦/٨٥) قال:حدثنا عبيد بن إسماعيل. ومسلم (٧/١١٦ و٨/١٢٠) قال:حدثنا أبو بكر بن أبي شيبة.\nكلاهما - عبيد بن إسماعيل، وأبو بكر بن أبي شيبة - عن أبي أسامة.\n٣- وأخرجه البخاري (٦/٨٦) قال: حدثني إبراهيم بن المنذر، قال: حدثنا أنس بن عياض.\nثلاثتهم - يحيى بن سعيد القطان، وأبو أسامة حماد بن أسامة، وأنس بن عياض - عن عبيد الله، قال: حدثني نافع، فذكره.\n* في رواية صدقة بن الفضل، ومحمد بن المثنى، وعبيد الله بن سعيد، وعمرو بن علي، عن يحيى بن سعيد، زادوا: «فترك الصلاة عليهم» .","vol":"11","page":119},{"text":"٨٦٠٣ - (خ س) سهل بن سعد - ﵄- «أنَّ امرأة جاءت بُبِرْدَةٍ منسوجة، فيها حاشيتُها، قال سهل: أتدرون ما البُردةُ؟ قالوا: الشَّمْلةُ؟ قال: نعم، قالت: نَسَجتُها بيدي، فجئتُ لأكْسُوكَها، فأخذها رسولُ الله - ﷺ- محتاجًا إليها، فخرج إلينا وإنها لإزاره، فحسَّنها رجل، فقال: ⦗١٢٠⦘ اكسُنِيها يا رسولَ الله، ما أحسنَها! فقال القوم: ما أحسنتَ، لَبِسها النبيُّ - ﷺ- محتاجًا إليها، ثم سألتَها، وعلمتَ أنه لا يردُّ سائلًا، قال: إني والله ما سألته لألْبَسها، إنما سأَلته لِتكون كَفني، قال سهل: فكانت كَفَنَهُ» .\nأخرجه البخاري، وأخرج النسائي منه إلى قوله: «وإنها لإزاره» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشملة): البُردةُ والمِلحفة.\n_________\n(١) رواه البخاري ٣ / ١١٣ في الجنائز، باب من استعد الكفن في زمن النبي ﷺ فلم ينكر عليه، وفي البيوع، باب ذكر النساج، وفي اللباس، باب البرود والحبرة والشملة، وفي الأدب، باب حسن الخلق والسخاء وما يكره من البخل، والنسائي ٨ / ٢٠٤ و٢٠٥ في الزينة، باب لبس البرود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٣٣) قال: حدثنا سريج بن النعمان، قال: حدثنا ابن أبي حازم. وعبد بن حميد (٤٦٢) قال: حدثني عبد الله بن مسلمة، قال: حدثنا عبد العزيز بن أبي حازم. والبخاري (٢/٩٨) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا بن أبي حازم. وفي (٣/٧٩) قال: حدثنا يحيى بن بكير، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٧/١٨٩) قال: حدثنا قتيبة بن سعيد، قال: حدثنا يعقوب بن عبد الرحمن. وفي (٨/١٦) قال: حدثنا سعيد بن أبي مريم. قال: حدثنا أبو غسان. وابن ماجة (٣٥٥٥) قال: حدثنا هشام بن عمار. قال: حدثنا عبد العزيز بن أبي حازم. والنسائي (٨/٢٠٤) قال: أخبرنا قتيية. قال: أنبأنا يعقوب.\nثلاثتهم - عبد العزيز بن أبي حازم، ويعقوب، وأبو غسان - عن أبي حازم، فذكره.","vol":"11","page":119},{"text":"٨٦٠٤ - (ط) عبد الله بن عمرو بن العاص - ﵄- قال: الميت يُقَمَّص، ويُؤزَّر، ويُلَفُّ في الثوب الثالث، فإن لم يكن إلا ثوب واحدٌ كُفِّنَ فيه. أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٢٤ في الجنائز، باب ما جاء في كفن الميت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ (٢/٧٦) عن حميد بن عبد الرحمن بن عوف، عن عبد الله بن عمرو بن العاص، فذكره.","vol":"11","page":120},{"text":"<span data-type=\"title\" id=toc-1927>الفصل الرابع: في تشييع الجنازة وحملها</span>\n٨٦٠٥ - (ت) أبو المهزَّم يزيد بن سفيان - ﵀- قال: صحبتُ ⦗١٢١⦘ أبا هريرة - ﵁ - عشر سنين، فسمعته يقول: «من تَبعَ جنازة وحملها ثلاث مرات، فقد قضَى ما عليه من حقِّها» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٤١) في الجنائز، باب رقم (٥٠)، وأبو المهزم متروك، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: قال الترمذي: حدثنا محمد بن بشار، حدثنا روح بن عبادة، حدثنا عباد بن منصور، به.\nقال أبو عيسى: هذا حديث غريب ورواه بعضهم بهذا الإسناد ولم يرفعه، وأبو المهزم اسمه يزيد بن سفيان، وضعفه شعبة.\nقلت: لم يخرج هذا الحديث أحد سوى الترمذي من أصحاب الأصول.","vol":"11","page":120},{"text":"<span data-type=\"title\" id=toc-1928>الصوت والنار معها</span>\n٨٦٠٦ - (ط د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تُتْبِعُوا الجنازة بصوت ولا نار» .\nزاد في رواية «ولا تَمْشُوا بين يَدَيْها» أخرجه أبو داود.\nوفي رواية الموطأ عن أبي سعيد المقبري قال: «نهى أبو هريرة أن يُتْبَعَ بنار بعد موته» (١) .\n_________\n(١) رواه مالك في الموطأ ١ / ٢٢٦ في الجنائز، باب النهي أن تتبع الجنازة بنار، وأبو داود رقم (٣١٧١) في الجنائز، باب في النار يتبع بها الميت، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٥٢٨) قال:حدثناعبد الصمد. وفي (٢/٥٣١) قال:حدثنا أبو سعيد. وأبو داود (٣١٧١) قال:حدثنا هارون بن عبد الله. قال:حدثنا عبد الصمد. (ح) وحدثنا ابن المثنى. قال:حدثنا أبو داود.\nثلاثتهم - عبد الصمد، وأبو سعيد، وأبو داود - عن حرب بن شداد، عن يحيى بن أبي كثير، عن باب ابن عمير، عن رجل من أهل المدينة، فذكره.\n* أخرجه أحمد (٢/٤٢٧) قال:حدثنا إسماعيل، عن هشام الدستوائي، عن يحيى، عن رجل، عن أبي هريرة، فذكر نحوه.","vol":"11","page":121},{"text":"<span data-type=\"title\" id=toc-1929>المشي قبل الجنازة وبعدها</span>\n٨٦٠٧ - (ت) أنس بن مالك - ﵁ - قال: «كان رسولُ الله - ﷺ- يمشي أمام الجنازة، وأبو بكر وعمر وعثمانُ» أخرجه الترمذي (١) .\nوفي رواية ذكرها رزين قال: «أنتم مُشَفَّعونَ، فامشوا بين يديها وخلفها، وعن يمينها وشمالها، وقريبًا منها» .\n_________\n(١) رقم (١٠٠٧) في الجنائز، باب ما جاء في المشي أمام الجنازة، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٠٧) قال:حدثنا قتيبة، وأحمد بن منيع، وإسحاق بن منصور، ومحمود بن غيلان قالوا:حدثنا سفيان بن عيينة، عن الزهري، عن سالم، عن أبيه، قال:فذكره.","vol":"11","page":121},{"text":"٨٦٠٨ - (ط) عمر بن الخطاب - ﵁ - «كان يُقَدِّمُ الرجالَ أمامَ جنازةِ زينبَ أُمِّ المؤمنين» . أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٢٥ في الجنائز، باب المشي أمام الجنازة، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ مع شرح الزرقاني (٢/٧٦) عن محمد بن المنكدر عن ربيعة بن عبد الله بن الهدير أنه أخبره. فذكره.","vol":"11","page":122},{"text":"٨٦٠٩ - (د ت) عبد الله بن مسعود - ﵄- قال: سألنا رسولَ الله - ﷺ- عن المشي خلفَ الجنازة؟ فقال: «بما دون الخَبَب، فإن كان خيرًا عَجَّلتْمُوُه إليه، وإن كان شرًّا فلا يُبَعَّد إلا أهلُ النار، إن الجنازة متبوعة، ليس معها مَن تقدَّمها» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١٠١١) في الجنائز، باب ما جاء في المشي خلف الجنازة، وأبو داود رقم (٣١٨٤) في الجنائز، باب الإسراع بالجنازة، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٧٨) (٣٥٨٥) قال:قرئ على سفيان، وفي (١/٣٩٤) (٣٧٣٤) قال: حدثنا أبو كامل، قال: حدثنا زهير. وفي (١/٤١٥) (٣٩٣٩) قال: حدثنا موسى بن داود، قال: أخبرنا زهير. وفي (١/٤١٩) (٣٩٧٨) قال:حدثنا يحيى بن آدم. قال:حدثنا سفيان، وفي (١/٤٣٢) (٤١١٠) قال حدثنا وكيع، قال حدثنا الحسن. وأبو داود (٣١٨٤) قال:حدثنا مسدد، قال:حدثنا أبو عوانة، وابن ماجة (١٤٨٤) قال:حدثنا أحمد بن عبدة، قال: أنبأنا عبد الواحد بن زياد، والترمذي (١٠١١) قال:حدثنا محمود بن غيلان، قال:حدثنا وهب بن جرير، عن شعبة.\nسبعتهم - سفيان بن عيينة، وزهير، وسفيان الثوري، وحسن بن صالح، وأبو عوانة، وعبد الواحد، وشعبة- عن يحيى بن عبد الله التيمي الجابر، عن أبي ماجد الحنفي، فذكره.\n* في رواية أبي عوانة، وعبد الواحد بن زياد - أبو ماجدة الحنفي -.\n* قال أبو داود. وهو ضعيف، وهو يحيى بن عبد الله، وهو يحيي الجابر، قال أبو داود: وهذا كوفي. وأبو ماجدة بصري. قال أبو داود: أبو ماجدة هذا لايعرف.\n* قال الترمذي: وهذا حديث لايعرف من حديث عبد الله بن مسعود إلا من هذا الوجه. قال الترمذي: سمعت محمد بن إسماعيل -البخاري- يضعف حديث أبي ماجد هذا، وقال محمد: قال الحميدي: قال ابن عيينة:قيل ليحيى:من أبو ماجد هذا؟ قال: طائر طار فحدثنا.","vol":"11","page":122},{"text":"٨٦١٠ - (د ت س) عبد الله بن عمر - ﵄- قال: «رأيتُ رسولَ الله - ﷺ- وأبا بكر وعمر يمشون أمامَ الجنازة» . أخرجه أبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣١٧٩) في الجنائز، باب المشي أمام الجنازة، والترمذي رقم (١٠٠٧) و(١٠٠٨) في الجنائز، باب ما جاء في المشي أمام الجنازة، والنسائي ٤ / ٥٦ في الجنائز، باب مكان الماشي من الجنازة، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٦٠٧) .وأحمد (٢/٨) (٤٥٣٩) .وأبو داود (٣١٧٩) قال:حدثنا القعنبي. وابن ماجة (١٤٨٢) قال: حدثنا علي بن محمد، وهشام بن عمار، وسهل بن أبي سهل، والترمذي (١٠٠٧) قال:حدثنا قتيبة، وأحمد بن منيع، وإسحاق بن منصور، ومحمود بن غيلان. والنسائي (٤/٥٦) قال: أخبرنا إسحاق بن إبراهيم، وعلي بن حجر، وقتيبة.\nجميعهم - الحميدي، وأحمد بن حنبل، والقعنبي، وعلي بن محمد، وهشام بن عمار، وسهل بن أبي سهل، وقتيبة، وأحمد بن منيع، وإسحاق بن منصور، ومحمود بن غيلان، وإسحاق بن إبراهيم وعلي بن حجر - عن سفيان بن عيينة.\n٢-وأخرجه أحمد (٢/١٢٢) (٦٠٤٢) قال:حدثنا سليمان بن داود الهاشمي. قال: أخبرنا إبراهيم بن سعد، قال:حدثني ابن أخي ابن شهاب.\n٣- وأخرجه الترمذي (١٠٠٨) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا عمرو بن عاصم. والنسائي (٤/٥٦) قال: أخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا أبي. كلاهما - عمرو بن عاصم، وعبد الله بن يزيد المقرئ - عن همام، قال: حدثنا سفيان، ومنصور، وزياد، وبكر، هو ابن وائل.\nخمستهم - سفيان بن عيينة، وابن أخي ابن شهاب، ومنصور، وزياد بن سعد، وبكر بن وائل - عن ابن شهاب الزهري، عن سالم، فذكره.\n(*) أخرجه أحمد (٢/٣٧) (٤٩٣٩) قال: حدثنا عبد الرزاق، وابن بكر، قالا: أخبرنا ابن جريج. وفي (٢/٣٧) (٤٩٤٠) و(٢/١٤٠) (٦٢٥٤) قال: حدثنا حجاج، قال: قرأت على ابن جريج: حدثني زياد، يعني ابن سعد. وفي (٢/١٤٠) (٦٢٥٣) قال: حدثنا حجاج، قال: حدثنا ليث، قال: حدثني عقيل بن خالد.\nثلاثتهم - ابن جريج، وزياد بن سعد، وعقيل بن خالد - عن ابن شهاب، قال: حدثني سالم، عن عبد الله بن عمر، أنه كان يمشي بين يدي الجنازة، وقد كان رسول الله -ﷺ-، وأبو بكر، وعمر، وعثمان، يمشون أمامها.\n(*) أخرجه الترمذي (١٠٠٩) قال: حدثنا عبد بن حميد، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، قال: كان النبي -ﷺ- ... فذكره مرسلا.\n(*) لفظ رواية ابن أخي ابن شهاب: «كان رسول الله -ﷺ-، وأبو بكر، وعمر، وعثمان، يمشون أمام الجنازة» .\n(*) لفظ رواية سفيان، ومنصور، وزياد عند النسائي: «أنه رأى النبي -ﷺ-، وأبا بكر، وعمر، وعثمان، يمشون بين يدي الجنازة» .","vol":"11","page":122},{"text":"٨٦١١ - (ط ت) محمد بن شهاب - ﵁ -: «أنَّ رسولَ الله - ﷺ- وأبا بكر كانوا يمشون أمام الجنازة، والخلفاء - هَلُمَّ جرًا - وعبد الله بن عمر» . أخرجه الموطأ والترمذي (١) .\n_________\n(١) رواه مالك في الموطأ ١ / ٢٢٥ في الجنائز، باب المشي أمام الجنازة، والترمذي رقم (١٠٠٩) في الجنائز، باب ما جاء في المشي أمام الجنازة، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n انظر ما قبله.","vol":"11","page":122},{"text":"٨٦١٢ - (د س) عيينة بن عبد الرحمن - ﵀- قال: حدَّثني أبي، قال: شهدتُ جنازةَ عبد الرحمن بنِ سَمُرةَ، وخرج زياد يمشي بين يدي السرير، فجعل رجالٌ من أهل عبد الرحمن ومواليهم يستقبلون السرير، ويمشون على أعقابهم، ويقولون: رُوَيدًا رويدًا، بارك الله فيكم، فكانوا يَدُبّون دبيبًا، حتى إذا كُنَّا ببعض طريق المرَبد لَحِقَنَا أبو بَكَرة على بَغْلَة، فلما رأى الذي يصنعون، حمل عليهم ببغلته، وأهوى إليهم بالسوط، وقال: خَلُّوا، فوالذي أكرم وجه أبي القاسم - ﷺ-، لقد رأيتنُا مع رسول الله - ﷺ-، وإنّا لنكاد نَرْمُل بها رَمَلًا، فانبسط القوم. أخرجه النسائي.\nوفي رواية أبي داود: «أنه كان يمشي في جنازة عثمان بن أبي العاص، وكنا نمشي مَشْيًا خفيفًا، فلحقنا أبو بكرة، فرفع سوطه فقال: لقد رأيتُنا مع رسولَ الله - ﷺ- نَرْمُلُ رمَلًا» .\nوفي رواية أخرى: «في جنازةِ عبد الرحمن بنِ سَمُرَةَ، قال: فحمل عليهم ببغلته وأهوى بالسوط» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نَرْمُل) الرَّمَل: سرعة المشي دون العَدْوِ.\n_________\n(١) رواه النسائي ٤ / ٤٢ و٤٣ في الجنائز، باب السرعة بالجنازة، وأبو داود رقم (٣١٨٢) و(٣١٨٣) في الجنائز، باب الإسراع بالجنازة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٦) قال: حدثنا يحيى، ووكيع. وفي (٥/٣٧) قال: حدثنا هشيم. وفي (٥/٣٨) قال: حدثنا يحيى بن سعيد. وأبو داود (٣١٨٢) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا شعبة. وفي (٣١٨٣) قال: حدثنا حميد بن مسعدة، قال: حدثنا خالد بن الحارث. (ح) وحدثنا إبراهيم بن موسى، قال: حدثنا عيسى، يعني ابن يونس. والنسائي (٤/٤٢) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. وفي (٤/٤٣) قال: أخبرنا علي بن حجر، عن إسماعيل، وهشيم.\nسبعتهم - يحيى، ووكيع، وهشيم، وشعبة، وخالد، وعيسى، وإسماعيل - عن عيينة بن عبد الرحمن بن جوشن، عن أبيه، فذكره.","vol":"11","page":123},{"text":"<span data-type=\"title\" id=toc-1930>مشي النساء معها</span>\n٨٦١٣ - (خ م د) أم عطية - ﵂- قالت: «نُهينا عن اتّباع الجنائز، ولم يُعْزَم علينا» . أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) رواه البخاري ٣ / ١١٥ في الجنائز، باب إتباع النساء الجنازة، ومسلم رقم (٩٣٨) في الجنائز، باب نهي النساء عن إتباع الجنائز، وأبو داود رقم (٣١٦٧) في الجنائز، باب إتباع النساء الجنائز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/٩٩) قال: حدثنا قبيصة بن عقبة. قال: حدثنا سفيان، عن خالد. ومسلم (٣/٤٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا عيسى بن يونس، كلاهما عن هشام. وأبو داود (٣١٦٧) قال: حدثنا سليمان بن حرب. قال: حدثنا حماد، عن أيوب. وابن ماجة (١٥٧٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة. عن هشام.\nثلاثتهم - خالد الحذاء، وهشام، وأيوب - عن حفصة بنت سيرين، أم الهذيل، فذكرته.","vol":"11","page":124},{"text":"<span data-type=\"title\" id=toc-1931>مشي الراكب معها</span>\n٨٦١٤ - (د ت س) المغيرة بن شعبة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «الراكب يمشي خلف الجنازة، والماشي كيف شاء منها، والطفل يُصلَّى عليه» . أخرجه الترمذي والنسائي.\nوفي رواية أبي داود - يرفعه «خلفها وأمامها، وعن يمينها ويسارها، وقريبًا منها، والسِّقْط يُصَلَّى عليه، ويُدْعَى لوالديه بالمغفرة والرحمة» (١) .\n_________\n(١) رواه الترمذي رقم (١٠٣١) في الجنائز، باب ما جاء في الصلاة على الأطفال، والنسائي ٤ / ٥٥ و٥٦ في الجنائز، باب مكان الراكب من الجنازة، وباب مكان الماشي من الجنازة، وأبو داود رقم (٣١٨٠) في الجنائز، باب المشي أمام الجنازة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٤٧) قال: حدثنا عبد الواحد الحداد، قال: حدثنا سعيد بن عبيد الله الثقفي. وفي (٤/٢٤٨) قال: حدثنا هاشم بن القاسم. قال: حدثنا المبارك. وفي (٤/٢٤٩) قال: حدثنا إسماعيل، قال: أخبرنا يونس، وفي (٤/٢٥٢) . قال: حدثنا وكيع، وروح، قالا: حدثنا سعيد بن عبيد الله الثقفي. وأبو داود (٣١٨٠) قال: حدثنا وهب بن بقية، عن خالد، عن يونس. وابن ماجة (١٥٠٧) قال: حدثنا محمد بن بشار. قال: حدثنا روح بن عبادة. قال: حدثنا سعيد بن عبيد الله بن جبير بن حية. والترمذي (١٠٣١) قال: حدثنا بشر بن آدم ابن بنت أزهر السمان البصري، قال: حدثنا إسماعيل بن سعيد بن عبيد الله. قال: حدثنا أبي. والنسائي (٤/٥٦) قال: أخبرني أحمد بن بكار الحراني. قال: حدثنا بشر بن السري، عن سعيد الثقفي. وفي (٤/٥٨) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. قال: حدثنا سعيد بن عبيد الله.\nثلاثتهم - سعيد، والمبارك بن فضالة، ويونس - عن زياد بن جبير بن حية، عن أبيه، فذكره.\n(*) غير أن يونس رواه موقوفا، وقال: وأهل زياد يذكرون النبي -ﷺ- وأما أنا فلا أحفظه.\nوأخرجه ابن ماجة (١٤٨١) قال: حدثنا محمد بن بشار، قال: حدثنا روح بن عبادة. قال: حدثنا سعيد بن عبيد الله بن جبير بن حية. والنسائي (٤/٥٥) قال: أخبرنا زياد بن أيوب، قال: حدثنا عبد الواحد بن واصل. قال: حدثنا سعيد بن عبيد الله، وأخوه المغيرة، جميعا عن زياد بن جبير، عن المغيرة بن شعبة. لم يقل زياد «عن أبيه» .","vol":"11","page":124},{"text":"٨٦١٥ - (ت د) ثوبان - ﵁ - قال: خرجنا مع النبيِّ - ﷺ- في جنازة، فرأى ناسًا رُكبانًا، فقال: «ألا تستحيون؟ إنَّ ملائكةَ الله على أقدامهم، وأنتم على ظهور الدواب» . أخرجه الترمذي.\nوفي رواية أبي داود: أنَّ رسولَ الله - ﷺ- أُتِيَ بدابَة ⦗١٢٥⦘ وهو مع الجنازة - فأبَى أن يركبَ، فلما انصرف أُتي بدابة فرْكب، فقيل له، فقال: «إن الملائكة كانت تمشي، فلم أكن لأركب وهم يمشون، فلما ذهبوا رَكِبْتُ» (١) .\n_________\n(١) رواه الترمذي رقم (١٠١٢) في الجنائز، باب ما جاء في كراهية الركوب خلف الجنازة، وأبو داود رقم (٣١٧٧) في الجنائز، باب الركوب في الجنازة، وهو حديث صحيح، ويدل على أن المشي أفضل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٤٨٠) قال: حدثنا كثير بن عبيد الحمصي، قال: حدثنا بقية بن الوليد. والترمذي (١٠١٢) قال: حدثنا علي بن حجر، قال: أخبرنا عيسى بن يونس.\nكلاهما - بقية، وعيسى - عن أبي بكر بن أبي مريم، عن راشد بن سعد، فذكره.","vol":"11","page":124},{"text":"٨٦١٦ - (م ت د س) جابر بن سمرة - ﵁ - «أنَّ رسولَ الله - ﷺ- اتَّبَع جنازةَ أبي الدحداح ماشيًا، ورجع على فرس» . أخرجه الترمذي.\nوفي رواية النسائي: «خرج رسولُ الله - ﷺ- على جنازة أبي الدحداح، فلما رجع أتى بفرس مُعْرَوْرَى، فركب، ومشينا معه» .\nوفي رواية مسلم قال: صلى رسولُ الله - ﷺ- على ابن الدحداح، ثم أُتي بفرس عُرْي، فعقله رَجُل فركبه، فجعل يَتَوقِّص به، ونحن نتبعه نَسْعَى خلفَه. قال: فقال رجل من القوم: إن النبيَّ - ﷺ- قال: «كَمْ مِنْ عِذْقٍ مُعَلَّق - أو مُدَلَّى - في الجنة لابن الدحداح» وقال شعبة: «لأبي الدحداح؟» .\nوفي أخرى له قال: «أُتِيَ النبيُّ - ﷺ- بفرس مُعْرَوْرَى، فركبه حين انصرف من جنازة ابن الدحداح، ونحن نمشي حوله» . ⦗١٢٦⦘\nوفي رواية أبي داود قال: «صلى النبيُّ - ﷺ- على ابنِ الدَّحْدَاحِ ونحن شهود، ثم أُتي بفرس، فَعُقِلَ حتى ركبه، فجعل يتوقّص به، ونحن نسعى حوله» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتوقَّص) التوقُّص في المشي: شِدَّة الوطء والوَثْبِ.\n_________\n(١) رواه مسلم رقم (٩٦٥) في الجنائز، باب ركوب المصلي على الجنازة إذا انصرف، والترمذي رقم (١٠١٤) في الجنائز، باب رقم (٢٩)، وأبو داود رقم (٣١٧٨) في الجنائز، باب الركوب في الجنازة، والنسائي ٤ / ٨٥ و٨٦ في الجنائز، باب الركوب بعد الفراغ من الجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٩٠ و٩٥) قال: حدثنا محمد بن جعفر، وحجاج. ومسلم (٣/٦٠) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر. وأبو داود (٣١٧٨) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي. والترمذي (١٠١٣) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود. وعبد الله بن أحمد (٥/٩٨) قال: حدثني يحيى بن عبد الله. خمستهم - محمد بن جعفر، وحجاج، ومعاذ، وأبو داود، ويحيى - عن شعبة.\n٢ - وأخرجه أحمد (٥/١٠٢) قال: حدثنا وكيع. ومسلم (٣/٦٠) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، عن وكيع. والنسائي (٤/٨٥) قال: أخبرنا أحمد بن سليمان قال: حدثنا أبو نعيم، ويحيى بن آدم.\nثلاثتهم - وكيع، وأبو نعيم، ويحيى - قالوا: حدثنا مالك بن مغول.\n٣ - وأخرجه الترمذي (١٠١٤) قال: حدثنا عبد الله بن الصباح الهاشمي، قال: حدثنا أبو قتيبة، عن الجراح «ابن مليح» .\n٤- وأخرجه عبد الله بن أحمد (٥/٩٩) قال: حدثني أبو القاسم الزهري عبد الله بن سعد، قال: حدثنا أبي، وعمي، قالا: حدثنا أبي، عن ابن إسحاق، قال: حدثنا عمر بن موسى بن الوجيه.\nأربعتهم - شعبة، ومالك، والجراح، وعمر - عن سماك بن حرب، فذكره.","vol":"11","page":125},{"text":"٨٦١٧ - (ت) جابر بن عبد الله﵄- قال: «كُنَّا مع النبيِّ - ﷺ- في جنازة ابنِ الدحداحِ، وهو على فرس له يَسْعَى، ونحن حوله، وهو يتوقّص به» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠١٣) في الجنائز، باب رقم (٢٩)، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠١٣) قال: حدثنا محمود بن غيلان، حدثنا أبو داود، حدثنا شعبة، عن سماك، قال: سمعت جابر بن سمرة، فذكره.","vol":"11","page":126},{"text":"<span data-type=\"title\" id=toc-1932>الإسراع بها</span>\n٨٦١٨ - (خ م ط د ت س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «أسْرِعوا بجنائزكم، فإن تكُ صالحة، فخيرٌ تقدِّمونها وإن تَكُ سوى ذلك، فَشَرٌّ تضعونه عن رقابكم» أخرجه الجماعة (١) .\n_________\n(١) رواه البخاري ٣ / ١٤٧ و١٤٨ في الجنائز، باب السرعة بالجنازة، ومسلم رقم (٩٤٤) في الجنائز، باب الإسراع بالجنازة، والموطأ ١ / ٢٤٣ في الجنائز، باب جامع الجنائز، وأبو داود رقم (٣١٨١) في الجنائز، باب الإسراع بالجنازة، والترمذي رقم (١٠١٥) في الجنائز، باب ما جاء في الإسراع بالجنازة، والنسائي ٤ / ٤٢ في الجنائز، باب السرعة بالجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٢٢) قال: حدثنا سفيان. وأحمد (٢/٢٤٠) قال: حدثنا سفيان. وفي (٢/٢٨٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٢٤٠ و٢٨٠) قال: حدثنا علي بن إسحاق. قال: أخبرنا عبد الله بن المبارك. قال: أخبرنا ابن أبي حفصة. والبخاري (٢/١٠٨) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. ومسلم (٣/٥٠) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب، جميعا عن ابن عيينة. قال أبو بكر: حدثنا سفيان بن عيينة. (ح) وحدثني محمد بن رافع وعبد بن حميد، جميعا عن عبد الرزاق. قال: أخبرنا معمر. (ح) وحدثنا يحيى بن حبيب. قال: حدثنا روح بن عبادة. قال: حدثنا محمد بن أبي حفصة. وأبو داود (٣١٨١) قال: حدثنا مسدد. قال: حدثنا سفيان. وابن ماجة (١٤٧٧) قال: حدثنا أبو بكر بن أبي شيبة وهشام بن عمار. قالا: حدثنا سفيان بن عيينة. والترمذي (١٠١٥) قال: حدثنا أحمد بن منيع. قال: حدثنا سفيان بن عيينة. والنسائي (٤/٤١) قال: أخبرنا قتيبة. قال: حدثنا سفيان.\nثلاثتهم - سفيان، ومعمر، ومحمد بن أبي حفصة - عن الزهري. عن سعيد بن المسيب، فذكره.\n(*) في رواية سفيان عند أحمد قال: عن الزهري، يبلغ به النبي -ﷺ-.قال سفيان: أراه عن سعيد. عن أبي هريرة رواية.\n(*) وفي رواية معمر. قال: لا أعلمه إلا رفع الحديث.","vol":"11","page":126},{"text":"٨٦١٩ - (خ س) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا وُضِعتِ الجنازة فاحتملها الرجال على أعناقهم، فإن كانت صالحة قالت: قَدِّمُوني، وإن كانت غير ذلك قالت: يا ويلاه، أين تذهبون بي؟ يسمع صوتَها كلُّ شيء إلا الثقلين - أو قال: إلا الإنسان - ولو سمع الإنسان لصَعِق» . أخرجه البخاري والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الثقلين) الثَّقلان: الجن والإنس.\n(لصعِق) صَعِق الرجل: إذا مات، وصَعِق: إذا غشي عليه.\n_________\n(١) رواه البخاري ٣ / ١٤٥ و١٤٦ في الجنائز، باب حمل الرجال الجنازة دون النساء، وباب قول الميت وهو على الجنازة: قدموني، وباب كلام الميت على الجنازة، والنسائي ٤ / ٤١ في الجنائز، باب السرعة بالجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١) قال: حدثنا يونس، وحجاج. وفي (٣/٥٨) قال: حدثنا حجاج. وفي (٣/٥٨) قال: حدثنا الخزاعي - يعني أبا سلمة -. وعبد بن حميد (٩٢٣) قال: حدثنا يعقوب بن إبراهيم. والبخاري (٢/١٠٨) قال: حدثنا عبد العزيز بن عبد الله. وفي (٢/١٠٨) قال: حدثنا عبد الله بن يوسف. وفي (٢/١٢٤) قال: حدثنا قتيبة. والنسائي (٤/٤١) قال: أخبرنا قتيبة.\nسبعتهم - يونس، وحجاج، والخزاعي، ويعقوب، وعبد العزيز، وابن يوسف، وقتيبة - قالوا: حدثنا الليث، عن سعيد بن أبي سعيد، عن أبيه، فذكره.","vol":"11","page":127},{"text":"٨٦٢٠ - (س) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إذا وُضِعَ الرجل الصالح على سَريره، قال: قَدِّموني، وإذا وضع الرجل - يعني السوءَ - على سريره، قال: يا ويلاه، أين تذهبون بي؟» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٤٠ و٤١ في الجنائز، باب السرعة بالجنازة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٢) قال: حدثنا يزيد. وفي (٢/٤٧٤) قال: حدثنا يحيى. (ح) وحجاج. وفي (٢/٥٠٠) قال: حدثنا محمد بن عبد الله بن الزبير. والنسائي (٤/٤٠) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله.\nخمستهم - يزيد، ويحيى، وحجاج، ومحمد بن عبد الله، وعبد الله بن المبارك - عن ابن أبي ذئب، عن سعيد المقبري، عن عبد الرحمن بن مهران، فذكره.","vol":"11","page":127},{"text":"<span data-type=\"title\" id=toc-1933>القيام معها ولها</span>\n٨٦٢١ - (د ت) عبادة بن الصامت - ﵁ - قال: كان ⦗١٢٨⦘ رسولُ الله - ﷺ- إذا تَبِع جنازةَ لم يقعُد حتى تُوَضع في اللَّحْد، فعرَض له حَبْرٌ من اليهود، فقال: إنَّا هكذا نصنعُ يا محمد، قال: فقال لنا رسولُ الله - ﷺ-: «خالفوهم واجلسوا» أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حَبْر) الحبر، بفتح الحاء وكسرها: العالِم.\n_________\n(١) رواه الترمذي رقم (١٠٢٠) في الجنائز، باب ما جاء في الجلوس قبل أن توضع، وأبو داود رقم (٣١٧٦) في الجنائز، باب القيام للجنازة، وإسناده ضعيف، وحديث القيام منسوخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٧٦) قال: حدثنا هشام بن بهرام المدائني، قال: أخبرنا حاتم بن إسماعيل. وابن ماجة (١٥٤٥) قال: حدثنا محمد بن بشار، وعقبة بن مكرم، قالا: حدثنا صفوان بن عيسى. والترمذي (١٠٢٠) قال: حدثنا محمد بن بشار، قال: حدثنا صفوان بن عيسى.\nكلاهما - حاتم، وصفوان - قالا: حدثنا بشر بن رافع - هو أبو الأسباط الحارثي - عن عبد الله بن سليمان بن جنادة بن أبي أمية، عن أبيه، عن جده، فذكره.","vol":"11","page":127},{"text":"٨٦٢٢ - (د س) البراء بن عازب - ﵁ - قال: «خرجنا مع رسول الله - ﷺ- في جنازة رجل من الأنصار، فانتهينا إلى القبر ولما يُلْحَدْ بعدُ، فجلس رسول الله - ﷺ- مستقبلَ القبلةِ، وجلسنا معه» . أخرجه أبو داود.\nوعند النسائي قال: «خرجنا مع رسول الله - ﷺ- في جنازة، فلما انتهينا إلى القبر ولم يلحد، فجلس، وجلسنا حوله، كأنَّ على رؤوسنا الطيرُ» .\nوهو طَرف من أول حديث للبراء، يرد في الفصل الثاني من الباب الثالث (١) .\n_________\n(١) رواه أبو داود رقم (٣٢١٢) في الجنائز، باب الجلوس عند القبر، والنسائي ٤ / ٣٨ في الجنائز، باب الوقوف للجنائز، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١ - أخرجه أحمد (٤/٢٨٧) قال: حدثنا أبو معاوية. وفي (٤/٢٨٨) قال: حدثنا ابن نمير. وفي (٤/٢٨٨) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (٤/٢٩٧) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان. وأبو داود (٣٢١٢) و(٤٧٥٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٤٧٥٣) قال: حدثنا هناد بن السري، قال: حدثنا أبو معاوية. وفي (٤٧٥٤) قال: حدثنا هناد بن السري، قال: حدثنا عبد الله بن نمير. خمستهم - أبو معاوية، وابن نمير، وزائدة، وسفيان، وجرير - عن الأعمش.\n٢ - وأخرجه أحمد (٤/٢٩٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وابن ماجة (١٥٤٨) قال: حدثنا محمد بن زياد، قال: حدثنا حماد بن زيد. وعبد الله بن أحمد (٤/٢٩٦) قال: حدثناه أبو الربيع، قال: حدثنا حماد بن زيد. كلاهما - معمر، وحماد - عن يونس بن خباب.\n٣ - وأخرجه ابن ماجة (١٥٤٩) قال: حدثنا أبو كريب. والنسائي (٤/٧٨) قال: أخبرنا هارون بن إسحاق، قالا: حدثنا أبو خالد الأحمر، عن عمرو بن قيس.\nثلاثتهم - الأعمش، ويونس، وعمرو - عن منهال بن عمرو، عن زاذان، فذكره.","vol":"11","page":128},{"text":"٨٦٢٣ - (خ م د ت س) عامر بن ربيعة - ﵁ - أنَّ رسول الله - ﷺ- قال: «إذا رأى أحدُكم جنازة، فإن لم يكن ماشيًا معها ⦗١٢٩⦘ فليقم، حتى يخلِّفَها أو تُخلِّفه، أو توضَعُ [من] قَبْل أن تُخَلِّفَهُ» .\nوفي رواية قال: «إذا رأيتم الجنازة فقوموا حتى تُخَلِّفَكُمْ» . أخرجه البخاري ومسلم والنسائي (١) .\nوأخرج الترمذي وأبو داود الثانية. وزاد أبو داود «أو توضع» .\n_________\n(١) رواه البخاري ٣ / ١٤٢ في الجنائز، باب القيام للجنازة، وباب متى يقعد إذا قام للجنازة، ومسلم رقم (٩٥٨) في الجنائز، باب القيام للجنازة، وأبو داود رقم (٣١٧٢) في الجنائز، باب القيام للجنازة، والترمذي رقم (١٠٤٢) في الجنائز، باب ما جاء في القيام للجنازة، والنسائي ٤ / ٤٤ في الجنائز، باب الأمر بالقيام للجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (١٤٢) قال: حدثنا سفيان. وأحمد (٣/٤٤٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٣/٤٤٦) قال: حدثنا سفيان. وفي (٣/٤٤٧) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب. والبخاري (٢/١٠٧) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٣/٥٦) قال: حدثنا أبو بكر بن أبي شيبة، وعمرو الناقد، وزهير بن حرب، وابن نمير، قالوا: حدثنا سفيان. (ح) وحدثناه قتيبة بن سعيد، قال: حدثنا ليث (ح) وحدثنا محمد بن رمح، قال: أخبرنا الليث (ح) وحدثني حرملة، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وأبو داود (٣١٧٢) قال: حدثنا مسدد، قال: حدثنا سفيان. وابن ماجة (١٥٤٢) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان. والترمذي (١٠٤٢) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٤/٤٤) قال: أخبرنا قتيبة، قال: حدثنا الليث.\nخمستهم - سفيان بن عيينة، ومعمر، وابن أخي ابن شهاب، والليث بن سعد، ويونس - عن الزهري، قال: أخبرني سالم بن عبد الله.\n٢ - وأخرجه أحمد (٣/٤٤٥) قال: حدثنا يزيد بن هارون، قال: أخبرنا ابن عون. وفي (٣/٤٤٥) قال: حدثنا يحيى، عن عبيد الله. وفي (٣/٤٤٥) قال: حدثنا عبد الرزاق، وابن بكر، قالا: حدثنا ابن جريج. وفي (٣/٤٤٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن أيوب. وفي (٣/٤٤٥) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وعبد بن حميد (٣١٥) قال: أخبرنا يزيد بن هارون، قال: أخبرنا ابن عون. والبخاري (٢/١٠٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا الليث. ومسلم (٣/٥٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث (ح) وحدثنا ابن رمح، قال: أخبرنا الليث. وفي (٣/٥٧) قال: حدثني أبو كامل، قال: حدثنا حماد (ح) وحدثني يعقوب بن إبراهيم، قال: حدثنا إسماعيل، جميعا عن أيوب (ح) وحدثنا ابن المثنى، قال: حدثنا يحيى بن سعيد، عن عبيد الله (ح) وحدثنا ابن المثنى، قال: حدثنا ابن أبي عدي، عن ابن عون (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. وابن ماجة (١٥٤٢) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والترمذي (١٠٤٢) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٤/٤٤) قال: أخبرنا قتيبة، قال: حدثنا الليث. خمستهم - ابن عون، وعبيد الله بن عمر، وابن جريج، وأيوب، والليث بن سعد - عن نافع.\nكلاهما - سالم، ونافع - عن ابن عمر. فذكره.","vol":"11","page":128},{"text":"٨٦٢٤ - (خ) عبد الرحمن بن القاسم - ﵀- «أن القاسم [بن محمد] كان يمشي بين يدي الجنازة، ولا يقوم لها، ويخبر عن عائشة قالت: كان أهل الجاهلية يقومون لها، يقولون إذا رأوها: كنتِ في أهلك ما أنْتِ؟ مرتين» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ١١٤ في فضائل أصحاب النبي ﷺ، باب أيام الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٨٣٧) قال: حدثنا يحيى بن سليمان، قال: حدثني ابن وهب، قال: أخبرني عمرو أن عبد الرحمن بن القاسم. فذكره.","vol":"11","page":129},{"text":"٨٦٢٥ - (خ م د ت س) أبو سعيد الخدري - ﵁ - أن النبيَّ - ﷺ- قال: «إذا رأيتم الجنازة فقوموا، فمن تَبِعها فلا يقعد حتى توضعَ» . أخرجه البخاري ومسلم.\nوللبخاري من حديث أبي سعيد المقبري قال: «كُنَّا في جنازة، فأخذ أبو هريرة بيد مروان، فجلسنا قبل أن توضَع، فجاء أبو سعيد الخدري، ⦗١٣٠⦘ فأخذ بيد مَرْوان، وقال: قُمْ، فوالله لقد علم هذا أن النبيَّ - ﷺ- نهى عن ذلك. فقال أبو هريرة: صدق» .\nولمسلم قال: قال رسول الله - ﷺ-: «إذا تبعتم الجنازة فلا تجلسوا حتى توضَع» .\nوأخرج الترمذي والنسائي الأولى.\nوللنسائي: «إذا مرت بكم جنازة فقوموا، فمن تبعها فلا يقْعُدْ حتى توضعَ» .\nوفي أخرى له: «أنَّ رسولَ الله - ﷺ- مروا عليه بجنازة فقاموا» .\nوفي رواية أبي داود «أن رسول الله - ﷺ- قال: إذا تبعتم الجنازة فلا تجلسوا حتى توضعَ» .\nوأخرج أبو داود أيضًا المسند من رواية البخاري، وهذا لفظه بمثل حديث أبي سعيد، وقال فيه: «حتى توضَع بالأرض» وفي أخرى «حتى توضَع في اللحدِ» (١) .\n_________\n(١) رواه البخاري ٣ / ١٤٣ في الجنائز، باب من تبع جنازة فلا يقعد حتى توضع عن مناكب الرجال، وباب متى يقعد إذا قام للجنازة، ومسلم رقم (٩٥٩) في الجنائز، باب القيام للجنازة، وأبو داود رقم (٣١٧٣) في الجنائز، باب القيام للجنازة، والترمذي رقم (١٠٤٣) في الجنائز، باب ما جاء في القيام للجنازة، والنسائي ٤ / ٤٤ و٤٥ في الجنائز، باب الأمر بالقيام للجنازة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/٢٥) قال: حدثنا يحيى بن سعيد. وفي (٣/٤٨ و٥١) قال: حدثنا عبد الملك بن عمرو. والبخاري (٢/١٠٧) قال: حدثنا مسلم - يعني ابن إبراهيم -. ومسلم (٣/٥٧) قال: حدثني سريج بن يونس، وعلي بن حجر، قالا: حدثنا إسماعيل - وهو ابن علية -. (ح) وحدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام. والترمذي (١٠٤٣) قال: حدثنا نصر بن علي الجهضمي، والحسن بن علي الخلال الحلواني، قالا: حدثنا وهب بن جرير. والنسائي (٤/٤٤) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل (ح) وأخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. سبعتهم - يحيى، وعبد الملك، ومسلم، وإسماعيل، ومعاذ، ووهب، وخالد بن الحارث - عن هشام الدستوائي.\n٢ - وأخرجه أحمد (٣/٤١) قال: حدثنا يونس بن محمد، قال: حدثنا أبان.\n٣ - وأخرجه النسائي (٤/٤٣) قال: أخبرنا يحيى بن درست، قال: حدثنا أبو إسماعيل.\n٤ - وأخرجه النسائي (٤/٧٧) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن هشام، والأوزاعي.\nأربعتهم - هشام، وأبان، وأبو إسماعيل القناد، والأوزاعي - عن يحيى بن أبي كثير، قال: حدثنا أبو سلمة، فذكره.","vol":"11","page":129},{"text":"٨٦٢٦ - (س) أبو هريرة وأبو سعيد - ﵄- قالا: «ما رأينا رسولَ الله - ﷺ- شهدَ جنازة قَطُّ فجلس حتى توضَع» . أخرجه النسائي (١) .\n_________\n(١) ٤ /٤٤ و٤٥ في الجنائز، باب الأمر بالقيام للجنازة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٤٤) قال: أخبرنا يوسف بن سعيد، قال: حدثنا حجاج، عن ابن جريج، عن ابن عجلان، عن سعيد، فذكره.","vol":"11","page":130},{"text":"٨٦٢٧ - (س) يزيد بن ثابت - ﵁ - قال: «إنهم كانوا ⦗١٣١⦘ جلوسًا مع رسول الله - ﷺ-، فطلعت جنازة، فقام رسولُ الله - ﷺ- وقام من معه، فلم يزالوا قيامًا حتى نَفَذَت» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٤٥ في الجنائز، باب الأمر بالقيام للجنازة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٨٨) قال: حدثنا ابن نمير. والنسائي (٤/٤٥) قال: أخبرني أيوب بن محمد الوزان. قال: حدثنا مروان.\nكلاهما - عبد الله بن نمير، ومروان بن معاوية - عن عثمان بن حكيم الأنصاري، عن خارجة بن يزيد، فذكره.","vol":"11","page":130},{"text":"٨٦٢٨ - (خ م د س) جابر بن عبد الله - ﵄- قال: مَرَّت جنازة، فقام لها رسول الله - ﷺ-، وقمنا معه، فقلنا: يا رسول الله، إنها يَهُودِيِّة، فقال: «إن للموت فَزَعًا، فإذا رأيتم الجنازة فقوموا» . أخرجه البخاري ومسلم.\nولمسلم قال: «قام النبيُّ - ﷺ- وأصحابُه لجنازة يهوديّ حتى توارت» وأخرج النسائي الروايتين.\nوفي رواية أبي داود قال: «كُنَّا مع النبيِّ - ﷺ-، إذ مَرَّت بنا جنازة، فقام لها، فلما ذهبنا لنحمل، إذا هي جنازة يهوديّ ...» فذكر الحديث.\nوللنسائي أيضًا مثل رواية مسلم، ولم يذكر «يهودي» (١) .\n_________\n(١) رواه البخاري ٣ / ١٤٤ في الجنائز، باب من قام لجنازة يهودي، ومسلم رقم (٩٦٠) في الجنائز، باب القيام للجنازة، وأبو داود رقم (٣١٧٤) في الجنائز، باب القيام للجنازة، والنسائي ٤ / ٤٦ في الجنائز، باب القيام لجنازة أهل الشرك، وانظر ما قاله الحافظ في \" الفتح \" ٣ / ١٤٥ حول القيام للجنازة وعدمه وحكمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٩) قال: حدثنا يحيى، عن هشام (ح) وعبد الوهاب الخفاف، قال: حدثنا هشام. وفي (٣/٣٣٤) قال: حدثنا يونس، قال: حدثنا أبان - يعني العطار -. وفي (٣/٣٥٤) قال: حدثنا أبو المغيرة، قال: حدثنا الأوزاعي. وعبد بن حميد (١١٥٣) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا أبان بن يزيد العطار. والبخاري (٢/١٠٧) قال: حدثنا معاذ بن فضالة، قال: حدثنا هشام. ومسلم (٣/٥٧) قال: حدثني سريج بن يونس، وعلي بن حجر، قالا: حدثنا إسماعيل- وهو ابن علية -، عن هشام الدستوائي. وأبو داود (٣١٧٤) قال: حدثنا مؤمل بن الفضل الحراني، قال: حدثنا الوليد، قال: حدثنا أبو عمرو. والنسائي (٤/٤٥) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل، عن هشام (ح) وأخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا هشام.\nثلاثتهم - هشام، وأبان، وعمرو الأوزاعي - عن يحيى بن أبي كثير، عن عبيد الله بن مقسم، فذكره.","vol":"11","page":131},{"text":"٨٦٢٩ - (خ م س) عبد الرحمن بن أبي ليلى - ﵀- قال: «كان سهْلُ بنُ حُنَيف، وقيسُ بنُ سَعْد قاعِدَيْن بالقادسَّيةِ، فمُرّ عليهما بجنازة، فقاما، فقيل لهما: إنَّها من أهل الأرض - أي من أهل الذِّمَّةِ - فقالا: إنَّ رسولَ الله - ﷺ- مَرّت به جنازة فقام، فقيل له: إنها جنازة يهوديّ، فقال: ⦗١٣٢⦘ أليست نَفْسًا؟» . أخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) رواه البخاري ٣ / ١٤٤ في الجنائز، باب من قام لجنازة يهودي، ومسلم رقم (٩٦١) في الجنائز، باب القيام للجنازة، والنسائي ٤ / ٤٣ في الجنائز، باب القيام لجنازة أهل الشرك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٦) قال: حدثنا يحيى بن سعيد، عن شعبة. (ح) ومحمد بن جعفر. قال: حدثنا شعبة.\nوالبخاري (٢/١٠٧) قال: حدثنا آدم، قال: حدثنا شعبة. ومسلم (٣/٥٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر، عن شعبة (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحدثنيه القاسم بن زكريا، قال: حدثنا عبيد الله بن موسى، عن شيبان، عن الأعمش. والنسائي (٤/٤٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا شعبة.\nكلاهما - شعبة، والأعمش - عن عمرو بن مرة، قال: سمعت عبد الرحمن بن أبي ليلى، فذكره.","vol":"11","page":131},{"text":"٨٦٣٠ - (س) محمد بن سيرين - ﵀- قال: «إن جنازة مَرَّت بالحسن بن عليّ وابن عباس، فقام الحسن، ولم يقم ابنُ عباس، فقال الحسن: أليس قد قام رسول الله - ﷺ- لجنازة يهوديّ؟ قال: نعم، ثم جلس» .\nوفي أخرى مثله، ولم يذكر «يهودي» .\nوفي أخرى: «فقال: قام أحدهما، وقعد الآخر، ولم يسمِّ القائم ولا القاعد» .\nوفي أخرى عن جعفر بن محمد عن أبيه - رحمهما الله- «أن الحسن بن علي - ﵄-، كان جالسًا، فمُرَّ عليه بجنازة، فقام الناس حتى جاوزتِ الجنازةُ. فقال الحسن: إنما مُرَّ بجنازة يهوديّ، وكان رسولُ الله - ﷺ- على طريقها جالسًا، وكره أن تَعْلَوَ رأسَهُ جنازةُ يهودي، فقام» أخرجه النسائي (١) .\n_________\n(١) ٤ / ٤٦ و٤٧ في الجنائز، باب الرخصة في ترك القيام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٤٦ و٤٧) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا هشيم، قال: أنبأنا منصور، عن ابن سيرين، فذكره.","vol":"11","page":132},{"text":"٨٦٣١ - (س) أنس بن مالك - ﵁ - «أن جنازة مَرَّتْ برسول الله - ﷺ-، فقام، فقيل: إنها جنازة يهوديّ، فقال: إنما قُمْتُ للملائكةِ» أخرجه النسائي (١) .\n_________\n(١) ٤ / ٤ ٧ و٤٨ في الجنائز، باب الرخصة في ترك القيام، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٤٧) قال: أخبرنا إسحاق، قال: أنبأنا النضر، قال: حدثنا حماد بن سلمة، عن قتادة، فذكره.","vol":"11","page":132},{"text":"٨٦٣٢ - (م ط ت د س) علي بن أبي طالب - ﵁ - «أنَّ رسولَ الله - ﷺ- كان يقوم للجنائز، ثم جلس بَعْدُ» . أخرجه الموطأ وأبو داود.\nوفي رواية مسلم قال: «رأيتُ النبيَّ - ﷺ- قام فقمنا، وقعد فقعدنا، يعني في الجنازة» .\nوفي رواية الترمذي والنسائي: «أنه ذكر القيام في الجنائز حتى توضع، فقال علي - ﵁-: قام رسولُ الله - ﷺ- ثم قَعَدَ» .\nوفي أخرى للنسائي، قال: «رأينا رسولَ الله - ﷺ- قام فَقُمنْا ورأيناه قَعَدَ فَقَعَدْنا» .\nوفي أخرى له عن أبي معمر قال: «كُنَّا عند عليّ، فمرَّتْ به جَنَازَة، فقاموا لها، فقال عليّ: ما هذا؟ قالوا: أمْرُ أبي موسى، فقال: إنما قام رسولُ الله - ﷺ- لجنازة يهودية، ولم يَعُدْ بعد ذلك» (١) .\nوفي رواية ذكرها رزين عن محمد بن المنكدر قال: سمعتُ مسعودَ بنَ الحكم يُحَدِّث عن عليٍّ - وقد قيل له: لِمَ لم تقم للجنازة؟ قال: «رأينا ⦗١٣٤⦘ رسولَ الله - ﷺ- قام فقمنا، ثم قعد فقعدنا» يعني في الجنازة، وإنما قال ذلك، لأن نافع بن جُبَيْر رأى واقِدَ بنَ عمرو قام حتى وُضِعَتِ الجنازةُ (٢) .\n_________\n(١) رواه مسلم رقم (٩٦٢) في الجنائز، باب نسخ القيام للجنازة، والموطأ ١ / ٢٣٢ في الجنائز، باب الوقوف للجنائز والجلوس على المقابر، وأبو داود رقم (٣١٧٥) في الجنائز، باب القيام للجنازة، والترمذي رقم (١٠٤٤) في الجنائز، باب الرخصة في ترك القيام للجنازة، والنسائي ٤ / ٤٦ في الجنائز، باب الرخصة في ترك القيام، وباب الوقوف للجنائز.\n(٢) رواية رزين هذه هي إحدى روايات مسلم في الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك «الموطأ» (١٦٠) عن يحيى بن سعيد. والحميدي (٥١) قال: حدثنا سفيان، عن يحيى بن سعيد. وأحمد (١/٨٢) (٦٢٣) قال: حدثنا إسماعيل بن إبراهيم، عن محمد بن عمرو. ومسلم (٣/٥٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث (ح) وحدثنا محمد بن رمح بن المهاجر، قال: حدثنا الليث عن يحيى بن سعيد. (ح) وحدثني محمد بن المثنى وإسحاق بن إبراهيم وابن أبي عمر. جميعا عن الثقفي. قال ابن المثنى: حدثنا عبد الوهاب، قال: سمعت يحيى بن سعيد. (ح) وحدثنا أبو كريب، قال: حدثنا ابن أبي زائدة، عن يحيى بن سعيد. وأبو داود (٣١٧٥) قال: حدثنا القعنبي، عن مالك، عن يحيى بن سعيد. والترمذي (١٠٤٤) . والنسائي (٤/٧٧) كلاهما عن قتيبة، قال: حدثنا الليث، عن يحيى.\nكلاهما - يحيى بن سعيد الأنصاري، ومحمد بن عمرو - عن واقد بن عمرو بن سعد بن معاذ، عن نافع ابن جبير.\n٢ - وأخرجه أحمد (١/٨٣) (٦٣١) قال: حدثنا يحيى. وفي (١/١٣١) (١٠٩٤) قال: حدثنا وكيع. وفي (١/١٣٨) (١١٦٧) قال: حدثنا محمد بن جعفر وحجاج. ومسلم (٣/٥٩) قال: حدثني زهير بن حرب، قال: حدثنا عبد الرحمن بن مهدي. (ح) وحدثناه محمد بن أبي بكر المقدمي وعبيد الله بن سعيد، قالا: حدثنا يحيى - وهو القطان -. وابن ماجة (١٥٤٤) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي (٤/٧٨) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد. ستتهم - يحيى القطان، ووكيع، وابن جعفر، وحجاج، وعبد الرحمن، وخالد - عن شعبة، قال: حدثنا محمد بن المنكدر.\nكلاهما - نافع، وابن المنكدر - عن مسعود بن الحكم، فذكره.","vol":"11","page":133},{"text":"<span data-type=\"title\" id=toc-1934>الفصل الخامس: في الدفن</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-1935>الفرع الأول: في دفن الشهداء</span>\n٨٦٣٣ - (ت د س) هشام بن عامر - ﵁ - قال: «جاءت الأنصارُ إلى رسول الله - ﷺ- يومَ أُحُد، فقالت: أصابنا قَرْحٌ وَجَهْد، فكيف تأمرنا؟ قال: أَوسِعُوا القَبَر، وأَعْمِقُوا، واجعلوا الرجلين والثلاثة في القبر. قيل: فأيُّهم يُقَدَّم؟ قال: أَكثرُهم قرآنًا» قال: «أصيب أبي يومئذ عامِرٌ بين اثنين، أو قال: واحد» . أخرجه أبو داود.\nوفي رواية الترمذي قال: «شُكِيَ إلى رسول الله - ﷺ- الجراحات يوم أحد، فقال: احفروا، وَأَوْسِعوا، وأحسنوا، وادفنوا الاثنين والثلاثة في قبرٍ واحد، وقدِّموا أكثرَهم قرآنًا، فمات أبي، فقُدِّم بين يدي رجلين» . ⦗١٣٥⦘\nوفي رواية النسائي قال: «شَكَوْنَا إلى رسولِ الله - ﷺ- يوم أُحد، فقلنا: يا رسول الله، الحفر علينا لكل إنسان شديد، فقال رسولُ الله - ﷺ- احفِروا، وأعمِقوا، وأحسنوا، وادفنوا الاثنين والثلاثة في قبر واحد، قالوا: فمن نقدم يا رسول الله؟ قال: قَدِّموا أكثرَهم قرآنًا»، فكان أبي ثالث ثلاثة في قبر واحد.\nوفي أخرى له قال: «اشتد الجراح يوم أحد، فشُكِيَ إلى رسول الله - ﷺ- فقال: احفروا، وأوسعوا، وأحسنوا، وادفنوا» .\nوفي أخرى قال: لما كان يوم أُحد، أصاب الناسَ جَهْدٌ شديد، فقال النبيُّ - ﷺ-: «احفروا ...» وذكر الحديث إلى قوله: «أكثرهم قرآنًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قَرْح) القَرْحُ: الجَرْح، والجَهْدُ، والمشقَّة.\n_________\n(١) رواه أبو داود رقم (٣٢١٥) في الجنائز، باب في تعميق القبر، والترمذي رقم (١٧١٣) في الجهاد، باب ما جاء في دفن الشهيد، والنسائي ٤ / ٨٠ و٨١ في الجنائز، باب اللحد والشق، وباب ما يستحب من توسيع القبر، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٩) قال: حدثنا وكيع، عن سليمان بن المغيرة. وفي (٤/١٩) قال: حدثنا سفيان بن عيينة، عن أيوب. وفي (٤/٢٠) قال: حدثنا إسماعيل. قال: حدثنا أيوب. وفي (٤/٢٠) قال: حدثنا بهز. قال: حدثنا سليمان بن المغيرة. وفي (٤/٢٠) قال: حدثنا عبد الرزاق. قال: حدثنا معمر، عن أيوب. وأبو داود (٣٢١٥) قال: حدثنا عبد الله بن مسلمة، أن سليمان بن المغيرة حدثهم. وفي (٣٢١٦) قال: حدثنا أبو صالح - يعني الأنطاكي - قال: أخبرنا أبو إسحاق - يعني الفزاري - عن الثوري، عن أيوب. والنسائي (٤/٨٠) قال: أخبرنا محمد بن بشار، قال: حدثنا إسحاق بن يوسف. قال: حدثنا سفيان، عن أيوب. وفي (٤/٨٣) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا وكيع، عن سليمان بن المغيرة. وفي (٤/٨٣) قال: حدثنا محمد بن منصور. قال: حدثنا سفيان. قال: حدثنا أيوب.\nكلاهما - سليمان بن المغيرة، وأيوب - عن حميد بن هلال، فذكره.\n(*) وأخرجه أحمد (٤/٢٠) قال: حدثنا عبد الصمد. وابن ماجة (١٥٦٠) قال: حدثنا أزهر بن مروان. والترمذي (١٧١٣) قال: حدثنا أزهر بن مروان البصري. والنسائي (٤/٨٣) قال: أخبرنا إبراهيم بن يعقوب. قال: حدثنا مسدد.\nثلاثتهم - عبد الصمد، وأزهر، ومسدد - عن عبد الوارث بن سعيد، عن أيوب، عن حميد بن هلال، عن أبي الدهماء، عن هشام بن عامر، فذكره زاد فيه «أبو الدهماء، وهو قرفة بن بهيس» .\n(*) وأخرجه أحمد (٤/٢٠) قال: حدثنا وهب بن جرير. قال: حدثنا أبي. وفي (٤/٢٠) قال: حدثنا عفان. قال: سمعت جرير بن حازم. وأبو داود (٣٢١٧) قال: حدثنا موسى بن إسماعيل. قال: حدثنا جرير. والنسائي (٤/٨١) قال: أخبرنا محمد بن معمر. قال: حدثنا وهب بن جرير. قال: حدثنا أبي. وفي (٤/٨٣) قال: أخبرني إبراهيم بن يعقوب. قال: أنبأنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب.\nكلاهما - جرير بن حازم، وأيوب - عن حميد بن هلال، عن سعد بن هشام بن عامر، عن أبيه هشام بن عامر، فذكره. زاد فيه «سعد بن هشام بن عامر» .","vol":"11","page":134},{"text":"٨٦٣٤ - (خ د ت س) جابر بن عبد الله - ﵄- «أنَّ رسولَ الله - ﷺ- كان يجمع بين الرجلين من قَتْلَى أُحُد في ثوب واحد، ثم يقول: أيُّهما أكثرُ أخْذًا للقرآن؟ فإذا أُشير إلى أحدهما قَدَّمه في اللَّحْد، ⦗١٣٦⦘ وقال: أنا شهيد على هؤلاء، وأمرَ بدَفْنِهم بدمائهم، ولم يصلِّ عليهم، ولم يُغَسِّلْهُم» .\nوفي أخرى قال: «إنَّ النبيَّ - ﷺ- كان يجمع بين الرجلين والثلاثة من قتلى أُحد، وقال: ادفنوهم في دمائهم، ولم يُغَسِّلْهُم» . أخرجه البخاري.\nوأخرج الترمذي وأبو داود والنسائي الأولى، وليس عند أبي داود «ولم يصلِّ عليهم» .\nوله في أخرى مثلها، ولم يذكر «في ثوبٍ واحد» والثانية ذكرها رزين (١) .\n_________\n(١) رواه البخاري ٣ / ١٦٩ في الجنائز، باب دفن الرجلين والثلاثة في قبر، وباب الصلاة على الشهيد، وباب من لم ير غسل الشهداء، وباب من يقدم في اللحد، وباب اللحد والشق في القبر، وفي المغازي، باب من قتل من المسلمين يوم أحد، وأبو داود رقم (٣١٣٨) في الجنائز، باب في الشهيد يغسل، والترمذي رقم (١٠٣٤) في الجنائز، باب ما جاء في ترك الصلاة على الشهيد، والنسائي ٤ / ٦٢ في الجنائز، باب ترك الصلاة على الشهداء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه عبد بن حميد (١١١٩) قال: أخبرنا زيد بن حباب العكلي. والبخاري (٢/١١٤) قال: حدثنا عبد الله بن يوسف. وفي (٢/١١٥) قال: حدثنا سعيد بن سليمان. وفي (٢/١١٥) أيضا قال: حدثنا أبو الوليد. وفي (٢/١١٥) أيضا قال: حدثنا ابن مقاتل، قال: أخبرنا عبد الله. وفي (٢/١١٧) قال: حدثنا عبدان، قال: أخبرنا عبد الله. وفي (٥/١٣١) قال: حدثنا قتيبة بن سعيد. وأبو داود (٣١٣٨) قال: حدثنا قتيبة بن سعيد، ويزيد بن خالد بن موهب. وفي (٣١٣٩) قال: حدثنا سليمان بن داود المهري، قال: حدثنا ابن وهب. وابن ماجة (١٥١٤) قال: حدثنا محمد بن رمح. والترمذي (١٠٣٦) . والنسائي (٤/٦٢) قال الترمذي: حدثنا، وقال النسائي: أخبرنا قتيبة.\nتسعتهم - زيد، وعبد الله بن يوسف، وسعيد، وأبو الوليد، وعبد الله بن المبارك، وقتيبة، ويزيد بن خالد، وابن وهب، وابن رمح - عن الليث بن سعد، قال: حدثني الزهري، عن عبد الرحمن بن كعب، فذكره.","vol":"11","page":135},{"text":"٨٦٣٥ - (خ د س) جابر بن عبد الله - ﵄- قال: «لمَّا حَضَرَ أُحُد دعاني أبي من الليل، فقال: ما أُراني إلا مقتولًا في أول من يُقتَل من أصحاب رسول الله - ﷺ-، وإني لا أترك بعدي أعزَّ عليَّ منكَ، غير نَفْسِ رسولِ الله - ﷺ-، وإن عَلَيَّ دَيْنًا، فاقْض، واستوصِ بأخواتِكَ خيرًا، فأصبحنا، فكان أولَ قتيل، فدفنتُ معه آخرَ في قبره، ثم لم تَطِبْ ⦗١٣٧⦘ نفسي أن أتركه مع آخر، فاستخرجته بعد ستةِ أشهر، فإذا هو كيوم وضعتُه، غيرَ أُذُنِهِ» .\nوفي رواية: «فجعلته في قبر على حِدَة» . أخرجه البخاري.\nوفي رواية أبي داود قال: «دُفِنَ مع أبي رجل، وكان في نفسي من ذلك حاجة، فأخرجتُه بعد ستة أشهر، فما أنكرتُ منه شيئًا إلا شُعيرات كُنَّ في لحيته مما يلي الأرض» .\nوفي رواية النسائي قال: «دفن رجل مع أبي في القبر، فلم يَطِبْ قلبي حتى أخرجتُه، ودفنته على حِدَة» (١) .\nوفي رواية ذكرها رزين قال: «جَرَفَ السيلُ على قَبْر أبي وآخر كان إلى جنبه، فأخرجناهما، فوجدناهما على هيئتهما يوم وضعناهما، ويَدُ أبي قد وضعها على جَرحه، فنَحَّيناها عن موضعها، وأرسلناها، فعادت كما كانت إلى موضعها، وكان بين يوم أُحد ويوم جَرْفِ السيل على قبره: أربعون سنة» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (على حِدَةٍ) قَعَد فلان على حِدَةٍ: إذا قَعَدَ منفردًا.\n_________\n(١) رواه البخاري ٣ / ١٧٢ و١٧٣ في الجنائز، باب هل يخرج الميت من القبر واللحد لعلة، وأبو داود رقم (٣٢٣٢) في الجنائز، باب في تحويل الميت من موضعه لأمر يحدث، والنسائي ٤ / ٨٤ في الجنائز، باب إخراج الميت من القبر بعد أن يدفن فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٢/١١٦) قال: حدثنا مسدد، قال: أخبرنا بشر بن المفضل، قال: حدثنا حسين المعلم. (ح) وحدثنا علي بن عبد الله، قال: حدثنا سعيد بن عامر، عن شعبة، عن ابن أبي نجيح. والنسائي (٤/٨٤) قال: أخبرنا العباس بن عبد العظيم، عن سعيد بن عامر، عن شعبة، عن ابن أبي نجيح.\nكلاهما - حسين، وابن أبي نجيح - عن عطاء، فذكره.\nرواية ابن أبي نجيح مختصرة على: «دفن مع أبي رجل فلم تطب نفسي حتى أخرجته، فجعلته في قبر على حدة» .","vol":"11","page":136},{"text":"٨٦٣٦ - (ط) عبد الرحمن بن عبد الله بن أبي صعصعة - ﵀- بلغه «أن عمرَو بنَ الجَموح، وعبد الله بنَ عمرو الأنصاريِيَّن، ثم السَّلَمِيَّيْن - ﵄- دُفِنا يوم أحد معًا، فَجَرَفَ السيلُ قبرهما فَحُفِرَ عنهما لِيغَيَّرا من مكانهما، فوجدا كأنما ماتا بالأمس، وكان في أحدهما جَرْح قد وضَع يده عليه، فأمِيطت يَدُه عن جَرحه، ثم أُرْسِلَتْ، فرجعت كما كانت، وكان بين يوم أحد ويوم حُفِرَ عنهما ست وأربعون سْنة» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٧٠ في الجهاد، باب الدفن في قبر واحد من ضرورة، بلاغًا، وإسناده منقطع، قال ابن عبد البر: لم تختلف الرواة في قطعه، ويتصل معناه من وجوه صحاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٣/٦٩) بلاغا عن عبد الرحمن بن أبي صعصعة، فذكره.","vol":"11","page":138},{"text":"٨٦٣٧ - (ت د س) جابر بن عبد الله - ﵄- قال: «لمَّا كان يومُ أحد جاءت عَمَّتي بأبي لِتَدْفِنَهُ في مقابرنا، فنادى منادي رسولِ الله - ﷺ-: رُدُّوا القتلى إلى مضاجعهم» . أخرجه الترمذي.\nوفي رواية أبي داود قال: «كُنَّا حملنا القتلى يوم أُحد لِنَدفِنَهم، فجاء منادي رسول الله - ﷺ-، فقال: إنَّ رسولَ الله - ﷺ-، يأمركم أن تدِفنوا القتلى في مضاجعهم، فرددناهم» .\nوفي رواية النسائي: «أن النبيَّ - ﷺ- أمرَ بقتلى أُحد أن يُرَدُّوا إلى مصارعهم، وكانوا نقلوا إلى المدينة» .\nوفي أخرى قال: «ادفنوا القتلى في مصارعهم» (١) .\n_________\n(١) رواه أبو داود رقم (٣١٦٥) في الجنائز، باب في الميت يحمل من أرض إلى أرض، والترمذي رقم (١٧١٧) في الجهاد، باب رقم (٣٧)، والنسائي ٤ / ٧٩ في الجنائز، باب أين يدفن الشهيد، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هو جزء من حديث طويل:\nأخرجه الحميدي (١٢٩٨) قال: حدثنا «سفيان بن عيينة» . وأحمد (٣/٢٩٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٣٠٣) قال: حدثنا وكيع عن سفيان «الثوري» . وفي (٣/٣٠٨) قال: حدثنا سفيان «ابن عيينة» . وفي (٣/٣٩٧) قال: حدثنا عفان، قال: حدثنا أبو عوانة. والدارمي (٤٦) قال: أخبرنا أبو النعمان، قال: حدثنا أبو عوانة. وأبو داود (١٥٣٣) قال: حدثنا محمد بن عيسى، قال: حدثنا أبو عوانة. وفي (٣١٦٥) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان «الثوري» . وابن ماجة (١٥١٦) قال: حدثنا هشام بن عمار، وسهل بن أبي سهل، قالا: حدثنا سفيان بن عيينة. والترمذي (١٧١٧) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود، قال: أخبرنا شعبة. وفي «الشمائل» (١٧٩) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد، قال: حدثنا سفيان «الثوري» . والنسائي (٤/٧٩) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان «ابن عيينة» . وفي (٤/٧٩) أيضا قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا وكيع، عن سفيان «الثوري» . وفي «عمل اليوم والليلة» (٤٢٣) قال: أخبرني عبد الأعلى بن واصل، قال: حدثنا يحيى بن آدم، عن سفيان «الثوري» .\nأربعتهم - ابن عيينة، وشعبة، وأبو عوانة، والثوري - عن الأسود بن قيس، عن نبيح، فذكره.\nرواية أحمد (٣/٣٩٧) . والدارمي (٤٦): ورد الحديث بطوله.\nرواية الحميدي، وأحمد (٣/٢٩٧ و٣٠٨) . وأبي داود (٣١٦٥) . وابن ماجة والترمذي، والنسائي: مختصرة على رد قتلى أحد إلى مضاجعهم.\nرواية أحمد (٣/٢٩٧) مختصرة على قصة دين جابر.\nرواية أحمد (٣/٣٠٣) مختصرة على قصة الدين، والدعاء لهم.\nرواية أبي داود (١٥٣٣)، و«عمل اليوم والليلة» مختصرة على الدعاء.\nرواية «الشمائل» مختصرة على ذبح الشاة.","vol":"11","page":138},{"text":"٨٦٣٨ - (د) جابر بن عبد الله - ﵄- قال: «رُمِيَ رجل بسهم في صدره - أو في حَلْقه - فمات، فأُدرجَ في ثيابه كما هو، قال: ونحنُ مع رسولِ الله - ﷺ-» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٣٣) في الجنائز، باب في الشهيد يغسل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٦٧) قال: حدثنا محمد بن سابق. وأبو داود (٣١٣٣) قال: حدثنا قتيبة بن سعيد، قال: حدثنا معن بن عيسى (ح) وحدثنا عبيد الله بن عمر الجشمي، قال: حدثنا عبد الرحمن بن مهدي.\nثلاثتهم - محمد، ومعن، وعبد الرحمن - عن إبراهيم بن طهمان، عن أبي الزبير، فذكره.","vol":"11","page":139},{"text":"٨٦٣٩ - (د) عبد الله بن عباس - ﵄- قال: «أمرَ رسولُ الله - ﷺ- بقتلى أُحد أن يُنْزَعُ عنهم الحديدُ والجلودُ، وأن يُدْفَنُوا بثيابهم ودمائهم» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣١٣٤) في الجنائز، باب في الشهيد يغسل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٤٧) (٢٢١٧) . وأبو داود (٣١٣٤) قال: حدثنا زياد بن أيوب، وعيسى بن يونس. وابن ماجة (١٥١٥) قال: حدثنا محمد بن زياد.\nأربعتهم - أحمد بن حنبل، وزياد بن أيوب، وعيسى بن يونس، ومحمد بن زياد - قالوا: حدثنا علي بن عاصم، عن عطاء بن السائب، عن سعيد بن جبير، فذكره.","vol":"11","page":139},{"text":"٨٦٤٠ - (س) عبد الله بن ثعلبة - ﵁ - قال: قال رسولُ الله - ﷺ-: «زَمِّلوهم بدمائهم، فإنه ليس يُكْلَمُ أحد في سبيل الله إلا أتى يوم القيامةَ جَرحُه يَدْمى، لونه لون الدم، وريحه ريح المسك» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زمِّلوه) زمَّلتهُ في ثوبه: إذا لففته فيه، وكذلك إذا تَدَّثَر به.\n_________\n(١) ٤ / ٧٨ في الجنائز، باب مواراة الشهيد في دمه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٣١) قال: حدثنا هشيم، عن محمد بن إسحاق. وفي (٥/٤٣١) قال: حدثنا يزيد بن هارون، قال: أخبرنا محمد بن إسحاق. وفي (٥/٤٣١) قال: حدثنا سفيان «قال: وثبتنيه معمر» . وفي (٥/٤٣١) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. والنسائي (٤/٧٨ و٦/٢٩) قال: أخبرنا هناد بن السري، عن ابن المبارك عن معمر.\nثلاثتهم - محمد، وسفيان، ومعمر - عن الزهري، فذكره.\n(*) رواية سفيان: «أن النبي -ﷺ- أشرف على قتلى أحد، فقال: إني أشهد على هؤلاء، زملوهم بكلومهم ودمائهم» .","vol":"11","page":139},{"text":"٨٦٤١ - (س) عبد الله (١) بن معية - ﵀- قال: «أصيبَ رجلان من المسلمين يوم الطائف، فحملا إلى رسول الله - ﷺ-، فأمر أن يُدْفَنا حيث ⦗١٤٠⦘ أُصيبا، وكان ابن مُعَيَّة ولد على عهد النبي - ﷺ-» أخرجه النسائي (٢) .\n_________\n(١) ويقال: عبيد الله.\n(٢) مرسلًا ٤ / ٧٩ في الجنائز، باب أين يدفن الشهيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/٧٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا وكيع، قال: حدثنا سعيد بن السائب عن رجل يقال له: عبيد الله بن معية، قال ... فذكره.","vol":"11","page":139},{"text":"٨٦٤٢ - (د ت) محمد بن شهاب - ﵀- أن أنسًا حدَّثَهم: «أن شُهداء أُحد لم يُغَسَّلوا، ودفنوا بدمائهم، ولم يُصَلَّ عليهم» .\nوفي رواية قال أنس: «إنَّ رسولَ الله - ﷺ- مَرَّ علَى حمزة وقد مُثِّل به، فقال: لولا أن تجد صَفِيَّةُ في نفسها لتركْتُه حتى تأكلَهُ العافيةُ ويُحْشَر من بطونها، وقلّت الثياب، وكثرت القتلى، فكان الرجل والرجلان والثلاثة يُكفَّنون في الثوب الواحد» .\nزاد في رواية: «ثم يدفنون في قبر واحد، وكان رسول الله - ﷺ- يسأل: أيُّهم أكثر قرآنا؟ فيقدِّمه إلى القبلة» .\nوفي أخرى قال: «مَرَ النبيُّ - ﷺ- بحمزة وقد مُثِّل به، ولم يصلِّ على أحدٍ من الشهداءِ غيره» . أخرجه أبو داود.\nوفي رواية الترمذي: أن أنسًا قال: «أتى رسولُ الله - ﷺ- على حمزة يوم أحد، فوقف عليه، فرآه قد مُثِّل به. قال: لولا أن تجد صفيَّةُ في نفسها لتركتُه حتى تأكله العافيةُ، حتى يُحْشَر يوم القيامة من بطونها، قال: ثم دعا بنمرة فكفَّنه فيها، فكانت إذا مدت على رجليه بدا رأسه، قال: فكثر القتلى وقلَّت الثياب، فكفن الرجل والرجلان والثلاثة في الثوب الواحد، ثم يدفنون في قبر واحد، قال: فجعل رسولُ الله - ﷺ- يسأل عنهم: أيُّهم ⦗١٤١⦘ أكثرُ قرآنا؟ فيقدِّمه إلى القبلة، قال: فدفنهم، ولم يصلِّ عليهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تجد) وَجَدْت على الميت: إذا حَزِنتَ عليه وجَزِعت.\n(العافية): كلُّ طالب رزق من سَبُع أو طائر أو دابَّةٍ أو إنسان فهو عافٍ، وأكثر ما تطلق العافية على السِّباع والطير.\n_________\n(١) رواه أبو داود رقم (٣١٣٥) و(٣١٣٦) و(٣١٣٧) في الجنائز، باب في الشهيد يغسل، والترمذي رقم (١٠١٦) في الجنائز، باب ما جاء في قتلى أحد وذكر حمزة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٢٨) قال: حدثنا صفوان بن عيسى، وزيد بن الحباب. وعبد بن حميد (١١٦٤) قال: أخبرنا عبيد الله بن موسى. وأبو داود (٣١٣٦) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا زيد بن الحباب (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا أبو صفوان المرواني. والترمذي (١٠١٦) قال: حدثنا قتيبة، قال: حدثنا صفوان.\nأربعتهم - صفوان، وزيد، وعبيد الله، وأبو صفوان - عن أسامة بن زيد، عن ابن شهاب، فذكره.\nوأخرجه أبو داود (٣١٣٥) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب. (ح) وحدثنا سليمان بن داود المهري، قال: أخبرنا ابن وهب، قال: أخبرني أسامة بن زيد، أن ابن شهاب أخبره، فذكره.","vol":"11","page":140},{"text":"<span data-type=\"title\" id=toc-1936>الفرع الثاني: في دفن الموتى، وهيئة القبور</span>\n<span data-type=\"title\" id=toc-1937>تعجيل الدفن</span>\n٨٦٤٣ - (د) الحصين بن وحوَح «أن طلحةَ بنَ البراء لَمَّا مَرِضَ أتاه رسولُ الله - ﷺ- يعودُه، فقال: إني لا أُراه إلا قد حَدَث به الموتُ، فآذِنُوني به، وعَجِّلُوا، فإنه لا ينبغي لجيفة مسلم أن تُحْبَس بين ظَهْرانَيْ أهله» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ظهرانَيْ) جلست بين ظهراني القوم: إذا جلست فيما بينهم.\n_________\n(١) رقم (٣١٥٩) في الجنائز، باب التعجيل بالجنازة وكراهية حبسها، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٥٩) قال: حدثنا عبد الرحيم بن مطرف الرواسي أبو سفيان، وأحمد بن جناب، قالا: ثنا عيسى - قال أبو داود. هو ابن يونس - عن سعيد بن عثمان البلوي، عن عزرة، وقال عبد الرحيم: عروة بن سعيد الأنصاري، عن أبيه، عن الحصين بن وحوح. فذكره.","vol":"11","page":141},{"text":"<span data-type=\"title\" id=toc-1938>الدفن في الليل</span>\n٨٦٤٤ - (م د س) جابر بن عبد الله - ﵄- أن النبيَّ - ﷺ- «خطب يومًا، فذكر رجلًا من أصحابه قُبِض، وكفِّن في كفن غيرِ طائل، وقُبِرَ ليلًا، فزجر رسولُ الله - ﷺ- أن يُقُبَرَ الرجل بالليل حتى يُصَلَّى عليه، إلا أن يضْطر إنسان إلى ذلك، وقال في خطبته: إذا كَفَّنَ أحدكم أخاه فَلْيُحْسِن كَفَنَهُ» . أخرجه مسلم وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غير طائل) في كفن غير طائل، أي: في كَفَنٍ حقيرٍ.\n_________\n(١) رواه مسلم رقم (٩٤٣) في الجنائز، باب في تحسين كفن الميت، وأبو داود رقم (٣١٤٨) في الجنائز، باب في الكفن، والنسائي ٤ / ٣٣ في الجنائز، باب الأمر بتحسين الكفن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم برقم (٨٥٩٦) .","vol":"11","page":142},{"text":"<span data-type=\"title\" id=toc-1939>إدخال الميت القبر</span>\n٨٦٤٥ - (ت) عبد الله بن عباس - ﵄- «أنَّ رسولَ الله - ﷺ- دخل قبرًا ليلًا، فأُسْرِجَ له بسراجٍ، فأخذه من قِبَلِ القِبْلَة مُعْتَرِضًا وقال: رحمكَ الله، إن كنتَ لأوّاهًا، تَلاَّءًا للقرآن، وكَبّر عليه أربعًا» .\nأخرجه الترمذي، وقال: إنَّما كان هذا من العُذْرِ، لأنه رُوِيَ عن رسول الله - ﷺ- «الأمرُ بأن يُسَلَّ مِنْ قِبَل رجليه سَلًاّ» (١) .\n⦗١٤٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لأوَّاهًا) الأوّاه: كثير الدعاء، وقيل: هو رقيق القلب.\n_________\n(١) رواه الترمذي رقم (١٠٥٧) في الجنائز، باب ما جاء في الدفن بالليل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٥٧) قال: حدثنا أبو كريب، ومحمد بن عمرو السواق، قالا: حدثنا يحيى بن اليمان، عن المنهال بن خليفة، عن الحجاج بن أرطأة، عن عطاء، فذكره.\n(*) أخرجه ابن ماجة (١٥٢٠) قال: حدثنا محمد بن الصباح، قال: أنبأنا يحيى بن اليمان، عن منهال بن خليفة، عن عطاء، فذكره. ولم يذكر «حجاجا» .\nرواية ابن ماجة مختصرة على أوله.\n(*) حديث ابن سيرين قال: «مر بجنازة على الحسن بن علي، وابن عباس، فقام الحسن، ولم يقم ابن عباس. فقال الحسن لابن عباس: أما قام لها رسول الله -ﷺ-؟ قال ابن عباس: قام لها، ثم قعد» .\n(*) حدثنا أبي مجلز، «عن ابن عباس. والحسن بن علي، مرت بهما جنازة، فقام أحدهما، وقعد الآخر، فقال الذي قام: أما والله، لقد علمت، أن رسول الله -ﷺ- قد قام، قال له الذي جلس: لقد علمت، أن رسول الله -ﷺ- قد جلس» .","vol":"11","page":142},{"text":"٨٦٤٦ - (د) جابر بن عبد الله - ﵄- قال: «رأينا نارًا بالبقيع، فأتينا، فإذا رسولُ الله - ﷺ- في القبر، وهو يقول: ناولوني الرجلَ، فناولوه من قِبَل رِجْلَيِ القبر، فنظرتُ، فإذا هو الذي كان يرفع صوته بالذكر» .\nوفي رواية قال: «رأى ناس نارًا في المقبرة، فأتوها، فإذا رسولُ الله - ﷺ- في القبر، وإذا هو يقول: ناولوني صاحبكم، وإذا هو الرجل الذي كان يرفع صَوْتَهُ بالذكر» .\nأخرج أبو داود الثانية (١)، والأولى ذكرها رزين.\n_________\n(١) رقم (٣١٦٤) في الجنائز، باب الدفن بالليل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣١٦٤) قال: حدثنا محمد بن حاتم بن بزيع، قال: حدثنا أبو نعيم، عن محمد بن مسلم، عن عمرو بن دينار، فذكره.","vol":"11","page":143},{"text":"٨٦٤٧ - (د) أبو إسحاق السبيعي - ﵀- قال: «أوصاني الحارث أن يصلِّي عليه عبد الله بن يزيد [الخَطمي]، فصلَّى عليه، ثم أدخله القبر من قِبَل رِجلي القبر، وقال: هذا من السنة» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢١١) في الجنائز، باب في الميت يدخل من قبل رجليه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠١١) قال: حدثنا عبيد الله بن معاذ، ثنا أبي، ثنا شعبة، عن أبي إسحاق، فذكره.","vol":"11","page":143},{"text":"٨٦٤٨ - (خ) أنس بن مالك - ﵁ - قال: «شهدنا بِنْتًا لرسول الله - ﷺ- (١) تُدْفن، ورسول الله - ﷺ- جالس على القبر، فرأيت عينيه ⦗١٤٤⦘ تَدمعَان، فقال: هل فيكم أحدٌ لم يقارفِ الليلةَ؟ قال أبو طلحة: أنا، قال: فانزل في قبرها، فنزل في قبرها» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لم يُقَارِفْ) قوله: لم يُقارِفْ، أي: لم يُذْنب ذنبًا، يجوز أن يريد به الجماع، فكنى عنه.\n_________\n(١) هي أم كلثوم زوج عثمان بن عفان ﵄.\n(٢) ٣ / ١٦٧ في الجنائز، باب من يدخل قبر المرأة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٦) قال: حدثنا أبو عامر. وفي (٣/٢٢٨) قال: حدثنا يونس، وسريج. والبخاري (٢/١٠٠) قال: حدثنا عبد الله بن محمد، قال: حدثنا أبو عامر. وفي (٢/١١٤) قال: حدثنا محمد بن سنان. والترمذي في «الشمائل» (٣٢٧) قال: حدثنا إسحاق بن منصور، قال: أخبرنا أبو عامر.\nأربعتهم - أبو عامر، ويونس، وسريج، وابن سنان - قالوا: حدثنا فليح بن سليمان، عن هلال، فذكره.","vol":"11","page":143},{"text":"<span data-type=\"title\" id=toc-1940>اللحد والشَّق</span>\n٨٦٤٩ - (د ت س) عبد الله بن عباس - ﵄- أنَّ رسولَ الله - ﷺ- قال: «اللحدُ لنا، والشَّقُّ لغيرنا» . أخرجه أبو داود والترمذي والنسائي (١) .\nوقد تقدَّم في الباب الأول ذِكْر اللَّحْد والشَّقِّ، فلم نُعِدْهُ.\n_________\n(١) رواه أبو داود رقم (٣٢٠٨) في الجنائز، باب في اللحد، والترمذي رقم (١٠٤٥) في الجنائز، باب ما جاء في قول النبي ﷺ: \" اللحد لنا والشق لغيرنا \"، والنسائي ٤ / ٨٠ في الجنائز، باب اللحد والشق، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٠٨) قال: حدثنا إسحاق بن إسماعيل. وابن ماجة (١٥٥٤) قال: حدثنا محمد بن عبد الله بن نمير. والترمذي (١٠٤٥) قال: حدثنا أبو كريب، ونصر بن عبد الرحمن الكوفي، ويوسف بن موسى القطان البغدادي. والنسائي (٤/٨٠) قال: أخبرنا عبد الله بن محمد أبو عبد الرحمن الأذرمي.\nستتهم - إسحاق بن إسماعيل، ومحمد بن عبد الله بن نمير، وأبو كريب، ونصر بن عبد الرحمن، ويوسف بن موسى، وعبد الله بن محمد الأذرمي - عن حكام بن سلم الرازي، عن علي بن عبد الأعلى، عن أبيه، عن سعيد بن جبير، فذكره.","vol":"11","page":144},{"text":"<span data-type=\"title\" id=toc-1941>تسوية القبور</span>\n٨٦٥٠ - (م د س) ثمامة بن شُفيّ - ﵀- قال: «كُنَّا مع فَضالَة بنِ عُبَيد - ﵁- بأرض الروم فُتُوفّيَ صاحبٌ لنا، فأمر ⦗١٤٥⦘ فَضَالَةُ بقبره فَسُوِّيَ، ثم قال: سمعتُ رسولَ الله - ﷺ- يأمر بِتَسْوِيتها» . أخرجه مسلم وأبو داود والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٩٦٨) في الجنائز، باب الأمر بتسوية القبر، وأبو داود رقم (٩٣٢١) في الجنائز، باب في تسوية القبر، والنسائي ٤ / ٨٨ في الجنائز، باب تسوية القبور إذا رفعت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٨) قال: حدثنا محمد بن عبيد، قال: حدثنا محمد، يعني ابن إسحاق. وفي (٦/١٨) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. وفي (٦/٢١) قال: حدثنا الحسن بن موسى، قال: حدثنا ابن لهيعة، قال: حدثنا يزيد بن أبي حبيب. ومسلم (٣/٦١) قال: حدثني أبو الطاهر أحمد بن عمرو، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث (ح) وحدثني هارون بن سعيد الأيلي، قال: حدثنا ابن وهب، قال: حدثنا عمرو بن الحارث. وأبو داود (٣٢١٩) قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب، قال: حدثني عمرو بن الحارث. والنسائي (٤/٨٨) قال: أخبرنا سليمان بن داود، قال: أنبأنا ابن وهب، قال: أخبرني عمرو ابن الحارث.\nثلاثتهم - محمد بن إسحاق، ويزيد بن أبي حبيب، وعمرو بن الحارث - عن أبي علي الهمداني ثمامة بن شفي، فذكره.","vol":"11","page":144},{"text":"٨٦٥١ - (م د ت) أبو الهياج الأسدي - ﵀- قال: قال لي عليُّ بنُ أبي طالب - ﵁-: «أَلا أَبعثُكَ على ما بعثني عليه رسولَ الله - ﷺ-؟ اذهب، فلا تَدَعْ تمثالًا إلا طَمسْتَه، ولا قبرًا مُشْرِفًا إلا سوَّيتَهُ» .\nأخرجه مسلم وأبو داود والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٩٦٩) في الجنائز، باب الأمر بتسوية القبر، وأبو داود رقم (٣٢١٨) في الجنائز، باب في تسوية القبر، والترمذي رقم (١٠٤٩) في الجنائز، باب ما جاء في تسوية القبور، ورواه أيضًا النسائي ٤ / ٨٨ و٨٩ في الجنائز، باب تسوية القبور إذا رفعت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٩٦) (٧٤١) و(١/١٢٨) (١٠٦٤) قال: حدثنا وكيع. ومسلم (٣/٦١) قال: حدثنا يحيى بن يحيي وأبو بكر بن أبي شيبة وزهير بن حرب - قال يحيى: أخبرنا. وقال الآخران: حدثنا وكيع -. (ح) وحدثنيه أبو بكر بن خلاد الباهلي، قال: حدثنا يحيى - وهو القطان- وأبو داود (٣٢١٨) قال: حدثنا محمد بن كثير. والنسائي (٤/٨٨) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. ثلاثتهم وكيع، ويحيى، ومحمد بن كثير - عن سفيان، عن حبيب بن أبي ثابت، عن أبي وائل.\n٢ - وأخرجه أحمد (١/٨٩) (٦٨٣) قال: حدثنا يونس بن محمد. وعبد الله بن أحمد (١/١١١) (٨٨٩) قال: حدثنا شيبان أبو محمد.\nكلاهما - يونس، وشيبان - عن حماد بن سلمة، عن يونس بن خباب، عن جرير بن حيان.\nكلاهما - أبو وائل، وجرير - عن أبي الهياج -وهو حيان بن حصين الأسدي - فذكره.\n(*) أخرجه أحمد (١/١٢٨) (١٠٦٤) . والترمذي (١٠٤٩) قال: حدثنا محمد بن بشار. كلاهما - أحمد، وابن بشار - عن عبد الرحمن بن مهدي، عن سفيان، عن حبيب بن أبي ثابت، عن أبي وائل، أن عليّا قال لأبي الهياج ... فذكر الحديث.","vol":"11","page":145},{"text":"<span data-type=\"title\" id=toc-1942>تجصيصها وإعلامها</span>\n٨٦٥٢ - (م ت د س) جابر بن عبد الله - ﵄- أنَّ رسولَ الله - ﷺ- «نهى أن يُجَصّص القبر، وأن يُبْنَى عليه، وأن يُقعَد عليه» .\nوفي رواية زيادة «وأن يُكتبَ عليه، وأن يوطأ» .\nوفي أخرى «نهى عن تجصيص القبور، وهو تقصيصها» . أخرجه مسلم.\nوأخرج النسائي الأولى والثالثة. وأخرج الترمذي الثانية. ⦗١٤٦⦘\nوللنسائي: «نهى النبيُّ - ﷺ- أن يُبْنَى على القبر، أو يزادَ عليه، أو يُجَصّص» .\nزاد في رواية «أو يكتبَ عليه» .\nوفي رواية أبي داود «أن النبيَّ - ﷺ- نهى أن يُقعَد على القبر، وأن يُقَصّص، وأن يبنى عليه» . زاد في رواية: «أو يزاد عليه»، وزاد في الأخرى: «وأن يُكتَب عليه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تقصيصها) العرب تسمي الجِصَّ قَصَّةً، وتقصيصُ القبر: بناؤه بالقَصَّةِ، وهي الجصُّ.\n_________\n(١) رواه مسلم رقم (٩٧٠) في الجنائز، باب النهي عن تجصيص القبر والبناء عليه، وأبو داود رقم (٣٢٢٥) و(٣٢٢٦) في الجنائز، باب في البناء على القبر، والترمذي رقم (١٠٥٢) في الجنائز، باب ما جاء في كراهية تجصيص القبور والكتابة عليها، والنسائي ٤ / ٨٦ في الجنائز، باب الزيادة على القبر، وباب البناء على القبر، وباب تجصيص القبور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢٩٥) قال: حدثنا عبد الرزاق. وفي (٣/٣٣٩) قال: حدثنا حجاج. وعبد بن حميد (١٠٧٥) قال: حدثني ابن أبي شيبة. قال: حدثنا حفص بن غياث. ومسلم (٣/٦١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث. وفي (٣/٦٢) قال: حدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد (ح) وحدثني محمد بن رافع، قال: حدثنا عبد الرزاق. وأبو داود (٣٢٢٥) قال: حدثنا أحمد بن حنبل، قال: حدثنا عبد الرزاق. وفي (٣٢٢٦) قال: حدثنا مسدد، وعثمان بن أبي شيبة، قالا: حدثنا حفص بن غياث. والترمذي (١٠٥٢) قال: حدثنا عبد الرحمن بن الأسود أبو عمرو البصري، قال: حدثنا محمد بن ربيعة. والنسائي (٤/٨٦) قال: أخبرنا هارون بن إسحاق، قال: حدثنا حفص. وفي (٤/٨٧) قال: أخبرنا يوسف بن سعيد، قال: حدثنا حجاج. أربعتهم - عبد الرزاق، وحجاج، وحفص، ومحمد بن ربيعة - عن ابن جريج.\n٢ - وأخرجه أحمد (٣/٣٣٢) قال: حدثنا ابن علية، أو غيره. ومسلم (٣/٦٢) قال: حدثنا يحيى بن يحيى، قال: أخبرنا إسماعيل ابن علية. وابن ماجة (١٥٦٢) قال: حدثنا أزهر بن مروان، ومحمد بن زياد، قالا: حدثنا عبد الوارث. والنسائي (٤/٨٨) قال: أخبرنا عمران بن موسى، قال: حدثنا عبد الوارث. كلاهما - إسماعيل، وعبد الوارث - عن أيوب.\nكلاهما - ابن جريج، وأيوب - عن أبي الزبير، فذكره.","vol":"11","page":145},{"text":"٨٦٥٣ - (د) المطلب بن عبد الله بن حنطب (١) - ﵀- قال: «لما ماتَ عثمانُ بنُ مَظْعون- وهو أول من مات بالمدينة من المهاجرين - فلما دُفنَ أمَرَ رسول الله - ﷺ- رجلًا أن يأتيَه بحجر فَيُعلم قَبره به، فأخذ حَجَرًا ضَعُفَ عن حمله، فقام إليه رسولُ الله - ﷺ-، فَحَسَر عن ذراعيه، ثم حمله فوضعه عند رأسه، وقال: أُعلم به قبر أخي، وأدِفنُ عنده من مات من أهلي» . ⦗١٤٧⦘\nوفي رواية أبي داود قال: «لما ماتَ عثمان بنُ مظعون أخْرِجَ بجنازته، فَدُفِن، فأمَرَ النبيُّ - ﷺ- رجلًا أن يأتَيه بحجر، فلم يستطع حملَه، فقام إليه رسولُ الله - ﷺ-، وحَسَر عن ذراعيه -[قال كثير، وهو ابن زيد]، قال المطلب: قال الذي يخبرني عَن رسول الله - ﷺ-: كأني أنظرِ إلى بياض ذراعي رسولِ الله - ﷺ- حين حَسَر عنهما - ثم حمله، فوضعه عند رأسه ...» وذكر الحديث (٢) .\nالرواية الأولى ذكرها رزين.\n_________\n(١) في الأصل: المطلب بن وداعة، وهو خطأ.\n(٢) رواه أبو داود رقم (٣٢٠٦) في الجنائز، باب في جمع الموتى في قبر والقبر يعلم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٠٦) قال: حدثنا عبد الوهاب بن نجدة، ثنا سعيد بن سالم، (ح) وثنا يحيى بن فضيل السجستاني، ثنا حاتم - يعني ابن إسماعيل - بمعناه، عن كثير بن زيد المدني، عن المطلب، فذكره.","vol":"11","page":146},{"text":"٨٦٥٤ - (خ) خارجة بن زيد قال: «رأيتُنِي - ونحن شُبان في زمن عثمان - وإن أشَدَّنا وَثْبة: الذي يَثِبُ قبر عثمانَ بنِ مظعون حتى يجاوزَه» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ٣ / ١٧٧ في الجنائز، باب الجريدة على القبر، قال الحافظ في \" الفتح \": وصله البخاري في \" التاريخ الصغير \" من طريق ابن إسحاق: حدثني يحيى بن عبد الرحمن بن أبي عمرة الأنصاري سمعت خارجة بن زيد ... وذكره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب الجنائز، باب الجريد على القبر، وقال الحافظ في «الفتح» وصله البخاري في «التاريخ الصغير» من طريق ابن إسحاق، حدثني يحيى بن عبد الرحمن بن أبي عمرة الأنصاري، سمعت خارجة ... فذكره.","vol":"11","page":147},{"text":"<span data-type=\"title\" id=toc-1943>نقل الميت</span>\n٨٦٥٥ - (ت) [عبد الله] بن أبي مليكة - ﵁ - قال: «لما توفيَ عبد الرحمنُ بنُ أبي بكر بالحُبْشِي - وهو موضع - فَحُمِل إلى مكة، فدفن بها، فلما قَدِمتْ عائشة، أتَتْ قبر عبد الرحمن بن أبي بكر، ⦗١٤٨⦘ فقالت:\nوكُنَّا كَنَدْمَانَيْ جَذيِمَةَ حِقْبَةً ... من الدَّهْرِ، حتى قيل: لن يَتَصَدّعَا\nفلما تفرَّقْنا كأنِّي ومالِكًا ... لطولِ اجتماع لم نَبِتْ لَيْلةً معا\nثم قالت: والله لو حضرتُك ما دُفنْتَ إلا حيثُ مُتَّ، ولو شهدتُكَ ما زُرْتك» .\nأخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٥٥) في الجنائز، باب ما جاء في الرخصة في زيارة القبور، وفيه عنعنة ابن جريج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٥٥) قال: حدثنا الحسين بن حريث، حدثنا عيسى بن يونس، عن ابن جريج، عن عبد الله بن أبي مليكة، فذكره.","vol":"11","page":147},{"text":"٨٦٥٦ - (ط) مالك بن أنس - ﵀- عن غير واحد ممن يَثِقُ به «أن سعدَ بنَ أبي وقَّاص، وسعيدَ [بنَ زيد] بن عمرو بن نُفَيل: تُوُفِّيا بالعقيق، وحُمِلا إلى المدينة، ودُفِنَا بها» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٣٢ في الجنائز، باب ما جاء في دفن الميت، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك بلاغا في «الموطأ» مع شرح الزرقاني (٢/٩٤) .","vol":"11","page":148},{"text":"<span data-type=\"title\" id=toc-1944>الدعاء عند الدفن</span>\n٨٦٥٧ - (د ت) عبد الله بن عمر - ﵄- أنَّ رسولَ الله - ﷺ- «كان إذا أُدِخلَ الميتُ القبر قال: - وقال مرة: إذا وضِعَ الميِّتُ في لحده - قال مرة: بسم الله، وبالله، وعلى مِلَّةِ رسولِ الله، وقال مرة: بسم الله، وبالله، وعلى سُنَّة رسولِ الله» أخرجه الترمذي.\nوعند أبي داود «باسم الله وعلى سُنَّةِ رسولِ الله» (١) .\n_________\n(١) رواه الترمذي رقم (١٠٤٦) في الجنائز، باب ما يقول إذا أدخل الميت القبر، وأبو داود رقم (٣٢١٣) في الجنائز، باب في الدعاء للميت إذا وضع في قبره، وصححه ابن حبان، والحاكم ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٥٥٠) قال: حدثنا هشام بن عمار، قال: حدثنا إسماعيل بن عياش، قال: حدثنا ليث بن أبي سليم (ح) وحدثنا عبد الله بن سعيد، قال: حدثنا أبو خالد الأحمر، قال: حدثنا الحجاج. والترمذي (١٠٤٦) قال: حدثنا أبو سعيد الأشج، قال: حدثنا أبو خالد الأحمر، قال: حدثنا الحجاج.\nكلاهما - ليث بن أبي سليم، والحجاج بن أرطاة - عن نافع، فذكره.\nأخرجه أحمد (٢/٢٧) (٤٨١٢) قال: حدثنا يزيد. وفي (٢/٤٠) (٤٩٩٠) قال: حدثنا عبد الواحد - يعني الحداد-. وفي (٢/٥٩) (٥٢٣٣) قال: حدثنا وكيع. وفي (٢/٦٩) (٥٣٧٠) و(٢/١٢٧) (٦١١١) قال: حدثنا عفان. وعبد بن حميد (٨١٦) قال: أخبرنا يزيد بن هارون. وأبو داود (٣٢١٣) قال: حدثنا محمد بن كثير (ح) وحدثنا مسلم بن إبراهيم. والنسائي في «عمل اليوم والليلة» (١٠٨٨) قال: أخبرنا أبو داود، قال: حدثنا سعيد بن عامر.\nسبعتهم - يزيد بن هارون، وعبد الواحد الحداد، ووكيع - وعفان بن مسلم، ومحمد بن كثير، ومسلم ابن إبراهيم، وسعيد بن عامر- عن همام بن يحيى، قال:حدثنا قتادة، عن أبي الصديق الناجي، فذكره.\n(*) أخرجه النسائي في «عمل اليوم والليلة» (١٠٨٩) قال: أخبرنا سويد بن نصر، قال: أخبرنا عبد الله، عن شعبة بن الحجاج، عن قتادة، عن أبي الصديق، عن ابن عمر، فذكره موقوفا.","vol":"11","page":148},{"text":"٨٦٥٨ - (د) عثمان بن عفان - ﵁ - قال: «كان رسولُ الله - ﷺ- إذا فَرَغ من دفن الميت وقَفَ عليه، وقال: استغفروا لأخيكم، واسألوا له التثبيت، فإنه الآنَ يُسأَل» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢٢١) في الجنائز، باب الاستغفار عند القبر للميت، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٢١) قال: حدثنا إبراهيم بن موسى الرازي، قال: حدثنا هشام، عن عبد الله بن بحير، عن هانئ مولى عثمان، فذكره.","vol":"11","page":149},{"text":"٨٦٥٩ - () علي بن أبي طالب - ﵁ - كان يقول بعد ما يَفْرُغُ من دفن الميت: «اللهم هذا عَبْدُكَ، نزل بك، وأنت خيرُ مَنْزُولٍ به، فاغفر له، ووسِّعْ مدخله» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":149},{"text":"<span data-type=\"title\" id=toc-1945>أحاديث مفردة</span>\n٨٦٦٠ - (خ) بريدة - ﵁ - «أوصى أن يُجعَل في قبره جريدتان» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٣ / ١٧٧ في الجنائز، باب الجريدة على القبر، قال الحافظ في \" الفتح \": وقد وصله ابن سعد من طريق مورق العجلي، قال: أوصي بريدة أن يوضع على قبره جريدتان ومات بأدنى خراسان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب الجنائز باب الجريد على القبر. وقال الحافظ في «الفتح» وصله ابن سعد من طريق مورق العجلي، قال: فذكره.","vol":"11","page":149},{"text":"٨٦٦١ - (خ) عروة بن الزبير - ﵄- أنَّ عائشةَ قالت لعبد الله بن الزبير: «ادْفِنِّي مع صواحبي، ولا تدفني مع رسولِ الله - ﷺ- في البيت، فإني أكرهُ أن أَزَكَّى به» أخرجه البخاري.\nوفي رواية قال: سمعتُ عائشةَ توصي عبد الله بنَ الزبير تقول: ⦗١٥٠⦘\n«لا تدِفنِّي معهم في الحجرة، ادِفنّي مع صواحبي بالبقيع، لا أُزَكَّى بهم أبدًا» (١) .\n_________\n(١) رواه البخاري ٣ / ٢٠٤ في الجنائز، باب ما جاء في قبر النبي ﷺ وأبي بكر وعمر، وفي الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١٣٩١) عن هشام، عن أبيه، عن عائشة، فذكره.","vol":"11","page":149},{"text":"٨٦٦٢ - (خ) عروة بن الزبير - ﵄- أنَّ عمر أرسل إلى عائشة «ائذني [لي] أن أُدْفَنَ مع صاحبيَّ، فقالت: إي والله، قال: وكان الرجل إذا أرسل إليها من الصحابة، قالت: لا والله، لا أُوثرهم بأحد أبدًا» أخرجه البخاري (١) .\n_________\n(١) ١٣ / ٢٥٨ في الاعتصام، باب ذكر النبي ﷺ وحض على اتفاق أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧٣٢٨) قال: حدثنا عبيد بن إسماعيل، حدثنا أسامة، حدثنا أبو أسامة، عن هشام، عن أبيه، فذكره.","vol":"11","page":150},{"text":"<span data-type=\"title\" id=toc-1946>الفصل السادس: في زيارة القبور</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-1947>الفرع الأول: في النهي عنها</span>\n٨٦٦٣ - (د ت س) عبد الله بن عباس - ﵄- «أنَّ رسولَ الله - ﷺ- لَعَنَ زائرات القبور، والمتخذين عليها المساجد والسُّرُج» أخرجه أبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣٢٣٦) في الجنائز، باب في زيارة النساء للقبور، والترمذي رقم (٣٢٠) في الصلاة، باب ما جاء في كراهية أن يتخذ على القبر مسجدًا، والنسائي ٤ / ٩٤ و٩٥ في الجنائز، باب التغليظ في اتخاذ السرج على القبور، وقال الترمذي: هذا حديث حسن، وهو كما قال، فإن له شواهد، لكن دون لفظة السرج، وإيقاد السرج على القبور منكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (١/٢٢٩) (٢٠٣٠) قال: حدثنا يحيى. (ح) وحدثنا وكيع. وفي (١/٢٨٧) (٢٦٠٣) قال: حدثني محمد بن جعفر. وفي (١/٣٢٤) (٢٩٨٦) قال: حدثنا هاشم. وفي (١/٣٣٧) (٣١١٨) قال: حدثنا محمد بن جعفر، وحجاج. وأبو داود (٣٢٣٦) قال: حدثنا محمد بن كثير. ستتهم - يحيى، ووكيع، وابن جعفر، وهاشم، وحجاج، وابن كثير - عن شعبة.\n٢ - وأخرجه ابن ماجة (١٥٧٥) قال: حدثنا أزهر بن مروان. والترمذي (٣٢٠) قال: حدثنا قتيبة. والنسائي (٤/٩٤) قال: أخبرنا قتيبة. كلاهما - أزهر، وقتيبة - قالا: حدثنا عبد الوارث بن سعيد.\nكلاهما - شعبة، وعبد الوارث - قالا: حدثنا محمد بن جحادة، قال: سمعت أبا صالح، فذكره.","vol":"11","page":150},{"text":"٨٦٦٤ - (ت) أبو هريرة - ﵁ - «أنَّ رسولَ الله - ﷺ- لعنَ زَوَّارات القبور» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٥٦) في الجنائز، باب ما جاء في كراهية زيارة القبور للنساء، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، وهذا إما أنه كان قبل الرخصة، وإما لقلة صبر النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٣٧) و(٣٥٦) قال: حدثنا يحيى بن إسحاق. وابن ماجة (١٥٧٦) قال: حدثنا محمد بن خلف العسقلاني. أبو نصر. قال: حدثنا محمد بن طالب. والترمذي (١٠٥٦) قال: حدثنا قتيبة.\nثلاثتهم - يحيى بن إسحاق، ومحمد بن طالب، وقتيبة - عن أبي عوانة، عن عمر بن أبي سلمة، عن أبيه، فذكره.","vol":"11","page":151},{"text":"٨٦٦٥ - (د س) عبد الله بن عمرو بن العاص - ﵄- قال: «قَبَرْنا مع رسولِ الله - ﷺ- مَيّتًا، فلما فرغنا انصرف رسولُ الله - ﷺ-، وانصرفنا معه، فلما حاذَى رسولُ الله بابَه وقف، فإذا نحن بامرأة مُقِبلَة - قال: أظنُّه عرفها - فلما ذهبت، فإذا هي فاطمةُ، فقال لها رسول الله - ﷺ-: ما أخرَجَك، يا فاطمةُ من بيتكِ؟ قالت: أتيتُ يا رسولُ الله أهل هذا البيت، فرحَّمْتُ إليهم ميَّتَهم - أو عَزَّيُتُهَم به - فقال رسولُ الله - ﷺ-: لعلَّكِ بَلَغْتِ معهم الكُدَى؟ فقالت: معاذ الله، وقد سمعتك تذكر فيها ما تذكر، قال: لو بلغت معهم الكُدى - فذكر تشديدًا في ذلك - قال: فسألتُ ربيعة بن سيف عن الكدى؟ فقال: القبور، فيما أحسِب» .\nأخرجه أبو داود، وأخرجه النسائي بنحوه، وقال في آخره «فقال: لو بلَغْتِها معهم ما رأيتِ الجنة حتى يراها جَدُّ أبيكِ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكُدَى) الكُدى جمع كُدْية، وهي الأرض الصلبة، وسمى به ⦗١٥٢⦘ المقابر؛ لأن مقابرهم كانت في مواضع صلبة من الأرض.\n_________\n(١) رواه أبو داود رقم (٣١٢٣) في الجنائز، باب في التعزية، والنسائي ٤ / ٢٧ في الجنائز، باب النعي، وفي سنده ربيعة بن سيف المعافري، وفيه مقال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٦٨) (٦٥٧٤) قال: حدثنا أبو عبد الرحمن، قال: حدثنا سعيد. وفي (٢/٢٢٣) (٧٠٨٢) قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة. وأبو داود (٣١٢٣) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الهمداني، قال: حدثنا المفضل. والنسائي (٤/٢٧) قال: أخبرنا عبيد الله بن فضالة بن إبراهيم. قال: حدثنا عبد الله - هو ابن يزيد المقرئ -. (ح) وأنبأنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا أبي، قال: قال سعيد.\nثلاثتهم - سعيد بن أبي أيوب، وحيوة، ومفضل بن فضالة - عن ربيعة بن سيف المعافري، عن أبي عبد الرحمن الحبلي، فذكره.\n(*) قال أبو عبد الرحمن النسائي: ربيعة ضعيف.","vol":"11","page":151},{"text":"<span data-type=\"title\" id=toc-1948>الفرع الثاني: في جواز ذلك</span>\n٨٦٦٦ - (م د ت س) بريدة - ﵁ - قال: قال رسولُ الله - ﷺ-: «قَدْ كُنْتُ نَهيتكم عن زيارةِ القبورِ، فقد أُذِنَ لمحمد في زيارة قبر أمِّه، فزوروها، فإنَّها تُذَكِّركم الآخرةَ» هذه رواية الترمذي.\nوفي رواية مسلم وأبي داود والنسائي قال: قال رسولُ الله - ﷺ-: «نَهَيْتُكم عن زيارة القبور، فزوروها، ونَهَيْتُكم عن لحوم الأضاحي فوق ثلاث، فأمسكوا ما بدا لكم، ونَهَيتُكم عن النبيذ إلا في سِقاء، فاشربوا في الأسقية كلِّها، ولا تشربوا مُسْكرًا» .\nوللنسائي في رواية ذكر المعنيين دون «زيارة القبور» (١) .\n_________\n(١) رواه مسلم (٩٧٧) في الجنائز، باب استئذان النبي ﷺ ربه ﷿ في زيارة قبر أمه، وأبو داود رقم (٣٢٣٥) في الجنائز، باب في زيارة القبور، والترمذي رقم (١٠٥٤) في الجنائز، باب ما جاء في الرخصة في زيارة القبور، والنسائي ٤ / ٨٩ في الجنائز، باب زيارة القبور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٣٥٩) قال: حدثنا حسين بن محمد، قال: حدثنا خلف - يعني ابن خليفة - وفي (٥/٣٦١) قال: حدثنا وكيع. كلاهما - خلف، ووكيع - عن أبي جناب.\n٢ - وأخرجه أحمد (٥/٣٥٦) قال: حدثنا مؤمل. ومسلم (٣/٦٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا قبيصة بن عقبة. وفي (٦/٨٢ و٩٨) قال: حدثني حجاج بن الشاعر، قال: حدثنا الضحاك بن مخلد. والترمذي (١٠٥٤) و(١٥١٠) و(١٨٦٩) قال: حدثنا محمد بن بشار، ومحمود بن غيلان، والحسن بن علي الخلال، قالوا: حدثنا أبو عاصم النبيل، ثلاثتهم - مؤمل، وقبيصة، والضحاك أبو عاصم - عن سفيان، عن علقمة بن مرثد.\n٣ - وأخرجه أحمد (٥/٣٥٦) قال: حدثنا حسين بن محمد، قال: حدثنا أيوب بن جابر، عن سماك، عن القاسم بن عبد الرحمن.\n٤ - وأخرجه ابن ماجة (٣٤٠٥) قال: حدثنا عبد الحميد بن بيان الواسطي، قال: حدثنا إسحاق بن يوسف، عن شريك، عن سماك، عن القاسم بن مخيمرة.\nأربعتهم - أبو جناب، وعلقمة بن مرثد، والقاسم بن عبد الرحمن، والقاسم بن مخيمرة - عن سليمان بن بريدة، فذكره.\n(*) الروايات كاملة ومختصرة.","vol":"11","page":152},{"text":"٨٦٦٧ - (م د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «استأذنتُ ربي أن استغفرَ لأمي، فلم يأذن لي، واستأذنته أن أزورَ قبرها، فأذن لي» أخرجه مسلم. ⦗١٥٣⦘\nوفي رواية أبي داود والنسائي قال: «أتى رسولُ الله - ﷺ- قبر أُمِّه، فبكى، وأبكى مَنْ حوله، فقال رسولُ الله - ﷺ-: استأذنتُ ربِّي ﷿ أن أستغفرَ لها، فلم يأذْن لي، فاستأذنتُه أن أزورَ قبرها، فأذن لي، فزوروا القبور» (١) .\nوزاد رزين في رواية «أنَّ رسولَ الله - ﷺ- أتى قبر أمه بالأبواء في ألف مقنع، فبكى، وأبكى من حوله ...» الحديث.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مقنَّع) رجل مُقنَّع: إذا كان غائصًا في السلاح.\n_________\n(١) رواه مسلم (٩٧٦) في الجنائز، باب استئذان النبي ﷺ ربه ﷿ في زيارة قبر أمه، وأبو داود رقم (٣٢٣٤) في الجنائز، باب في زيارة القبور، والنسائي ٤ / ٩٠ في الجنائز، باب زيارة قبر المشرك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٤١) قال: حدثنا محمد بن عبيد الطنافسي. ومسلم (٣/٦٥) قال: حدثنا يحيى بن أيوب ومحمد بن عباد. قالا: حدثنا مروان بن معاوية. (ح) وحدثنا أبو بكر بن أبي شيبة، وزهير بن حرب. قالا: حدثنا محمد بن عبيد. وأبو داود (٣٢٣٤) قال: حدثنا محمد بن سليمان الأنباري. قال: حدثنا محمد بن عبيد. وابن ماجة (١٥٦٩ و١٥٧٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا محمد بن عبيد. والنسائي (٤/٩٠) قال: أخبرنا قتيبة، قال: حدثنا محمد بن عبيد.\nكلاهما - محمد بن عبيد، ومروان بن معاوية - عن يزيد بن كيسان، عن أبي حازم، فذكره.\n(*) رواية «مروان بن معاوية» مختصرة على: «استأذنت ربي أن أستغفر لأمي، فلم يأذن لي، واستأذنته أن أزور قبرها، فأذن لي» .\n(*) رواية ابن ماجة (١٥٦٩) مختصرة على: «زوروا القبور فإنها تذكركم الآخرة» .","vol":"11","page":152},{"text":"٨٦٦٨ - () أم عطية - ﵂ - أن رسول الله - ﷺ- قال: «نَهيْتُكم عن زيارة القبور، فزوروها، ولا تقولوا فُحْشًا (١)» أخرجه ... (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فُحشًا) الفحش: الرديء من القول.\n_________\n(١) الذي عند النسائي والحاكم: ولا تقولوا هجرًا، والهجر هو الفحش.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ورواه الحاكم ١ / ٣٧٦، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":153},{"text":"٨٦٦٩ - (د) طلحة بن عبيد الله - ﵁ - قال: «خرجنا مع ⦗١٥٤⦘ رسولِ الله - ﷺ- نريد قبور الشهداء، حتى إذا أشرفنا على حَرَّة واقِمٍ، فلما تدلَّينا منها، فإذا قبور بمَحنِيَةٍ، فقلنا: يا رسولَ الله، أقبورُ إخواننا هذه:؟ قال: هذه قبورُ أصحابنا، فلما جئنا قبور الشهداء، قال: هذه قبورُ إخواننا (١)» أخرجه أبو داود (٢) .\n_________\n(١) إنما كان النبي ﷺ نهى أولًا نهيًا عامًا لقرب عهدهم بالجاهلية وشركها في عبادة الموتى والتبرك بقبورهم، فنهاهم عن زيارتها مطلقًا، ثم لما فقهوا التوحيد وعرفوا ما كانوا عليه في الجاهلية ومقتوه، أباح زيارة القبور، بشرط أن تكون لتذكر الموت والدار الآخرة.\n(٢) رقم (٢٠٤٣) في المناسك، باب زيارة القبور، ورواه أيضًا أحمد في \" المسند \" رقم (١٣٨٧)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٦١) قال: حدثنا علي بن عبد الله. وأبو داود (٢٠٤٣) قال: حدثنا حامد بن يحيى.\nكلاهما - علي، وحامد - قالا: حدثنا محمد بن معن المدني، قال: أخبرني داود بن خالد، عن ربيعة بن أبي عبد الرحمن، عن ربيعة - يعني ابن الهدير - فذكره.","vol":"11","page":153},{"text":"<span data-type=\"title\" id=toc-1949>الفرع الثالث: فيما يقوله زائر القبور</span>\n٨٦٧٠ - (م ط س) محمد بن قيس بن مخرمة قال يومًا: ألا أُحدِّثكم عنِّي وعن أُمِّي؟ فظننا أنَّه يريد أمَّه التي ولدتُهُ، قال: قالت عائشةُ أُمُّ المؤمنين: «ألا أُحدِّثُكم عني وعن رسولِ الله - ﷺ-؟ قلنا: بلى، قال: قالت: لمَّا كانت ليلتي التي [كان] النبيُّ - ﷺ- فيها عندي، انقلب فوضع رداءه، وخلع نعليه فوضعهما عند رجليه، وبسط طَرَف إزاره على فراشه فاضطجع، فلم يلبث إلا رَيثما ظَنَّ أني قد رَقَدْتُ، فأخذ رداءه رُوَيدًا، وانتعل رويدًا، وفتح الباب رويدًا، فخرج، ثم أجافه رُويدًا، وجعلتُ دِرْعي في رأسي، واختمَرتُ، وتَقَنَّعْتُ إزاري، ⦗١٥٥⦘ ثم انطلقت على إثْره، حتى جاء البقيع، فقام فأطال القيام، ثم رفع يديه - ثلاث مرات - ثم انحرف فانحرَفْتُ، فأسْرَع، فأسرَعتُ، فهروَل، فهرولتُ، فأحَضر، فأحضَرْتُ، فسبقته فدخلتُ، فليس إلا أن اضطجعتُ، فدخل فقال: مالك يا عائشةُ؟ حَشْيا رابية، قالت: قلت: لا شيء، قال: لَتُخْبرِيني أو لَيُخْبِرنِّي اللطيف الخبير، قالت: قلت: يا رسولَ الله، بأبي أنت وأُمي، فأخبرتُه، فقال: فأنتِ السَّوادُ الذي رأيتُ أمامي؟ قلت: نعم، فلَهَزَني في صدري لَهْزَة (١) أوجعتني، ثم قال: أظننتِ أن يَحيفَ الله عليكِ ورسولُه؟ قلتُ: مهما يكتم الناس يعلمه الله، نعم، قال: فإن جبريل ﵇ أتاني حين رأيت، فناداني، فأخفاه منكِ، فأجبته، فأخفيته منكِ، ولم يكن يدخل عليك وقد وضعت ثيابكِ، فظننتُ أن قد رقدتِ، وكرِهْتُ أن أُوقِظَكِ، وخشيتُ أن تستوحشي، فقال: إنَّ رَبكَ يأمركَ أن تأتيَ أهل البقيع، فتستغفر لهم، قالت: قلتُ: فكيف أقول يا رسولَ الله؟ قال: قولي: السلام على أهل الديار من المؤمنين والمسلمين، ويرحم الله المستقدمين منا والمستأخِرين، وإنَّا إن شاء الله [بكم] للاحقون» أخرجه مسلم والنسائي.\nوفي رواية الموطأ مختصرًا، قالت: «قام رسولُ الله - ﷺ- ذات ليلة، فلبس ثيابه، ثم خرج، فأمرتُ جاريتي بَريرةَ تَتْبعه، فتبِعَتْه حتى جاء البقيع، فوقف في أدناه ما شاء الله أن يقف، ثم انصرف فسبقتْه، فأخبرتني، فلم أذكر ⦗١٥٦⦘ له شيئًا حتى أصبح، ثم ذكرتُ ذلك له، فقال: إني بُعثت إلى أهل البقيع لأُصَلِّيَ عليهم» .\nوأخرج النسائي رواية الموطأ.\nولمسلم والنسائي أيضًا قالت: «كان رسولُ الله - ﷺ- كلَّما كان ليلتي منه يخرج من آخر الليل إلى البقيع، ويقول: السلام عليكم دار قوم مؤمنين، وأتاكم ما توعدون، غدًا مُؤَجَّلون، وإنا إن شاء الله بكم لاحقون، اللهم اغفر لأهل بَقيع الغَرقُدِ» .\nهذه الرواية الآخرة: قد أفردها الحميديُّ عن الأولى، وجعلها حديثين، وهما حديث واحد، إلا أن الأولى فيها زيادة بَسْط، وإن كان قد اجتمعا في معنى زيارة البقيع.\nوعند النسائي فيها «السلام عليكم دار قوم مؤمنين، وإنَّا وإياكم متواعدون غدًا ومواكلون» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ريثًا) الرَّيثُ: الإبطاء، والمراد: مقدار ما مشى.\n(رويدًا) رويدًا: إذا مشى على مهل. ⦗١٥٧⦘\n(أجافه) أَجَفْتُ الباب: إذا أغلقتَهُ.\n(فأحضر) أحضَر يُحْضِر: إذا غدا، والحُضْر: العَدْو.\n(حشيًا رابيةً) الحشا: الربو، وهو ما يعرض للمسرع في مشيه والمحتدَّ في كلامه، من ارتفاع النفَس وتواتره، يقال: رجل حشيان، وحَشٍ، وامرأة حَشْيًا وَحشِية، والرابية: اسم فاعل من الربو وهو ارتفاع النفَس.\n(فلهزني) اللَّهْز: الدَّفْع في الصدر بجميع الكفِّ.\n_________\n(١) في نسخ مسلم المطبوعة: فلهدني لهدة، بالدال.\n(٢) رواه مسلم رقم (٩٧٤) في الجنائز، باب ما يقال عند دخول المقابر، والنسائي ٤ / ٩١ - ٩٤ في الجنائز، باب الأمر بالاستغفار للمؤمنين، والموطأ ١ / ٢٤٢ في الجنائز، باب جامع الجنائز.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٢١) . ومسلم (٣/٦٤) قال: حدثني من سمع حجاجا الأعور. كلاهما - أحمد بن حنبل، ومن سمع حجاجا - عن حجاج بن محمد الأعور. قال: حدثنا ابن جريج. قال: أخبرني عبد الله- رجل من قريش-، عن محمد بن قيس بن مخرمة بن المطلب، فذكره.\n(*) وأخرجه مسلم (٣/٦٣) قال: حدثني هارون بن سعيد الأيلي. والنسائي (٧/٧٢) قال: أخبرنا سليمان بن داود. كلاهما - هارون، وسليمان - عن عبد الله بن وهب. قال: أخبرنا ابن جريج، عن عبد الله بن كثير بن المطلب، أنه سمع محمد بن قيس، فذكره.\n(*) وأخرجه النسائي (٤/٩١) و(٧/٧٣) قال: أخبرنا يوسف بن سعيد. قال: حدثنا حجاج، عن ابن جريج. قال: أخبرني عبد الله بن أبي مليكة، أنه سمع محمد بن قيس بن مخرمة، فذكره.","vol":"11","page":154},{"text":"٨٦٧١ - (ت) عبد الله بن عباس - ﵄- قال: «مَر رسولُ الله - ﷺ- بقبور أهل المدينة، فأقبل عليهم بوجهه، فقال: السلام عليكم يا أهل القبور، ويغفر الله لنا ولكم، أنتم لنا سلف، ونحن بالأثر» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٥٣) في الجنائز، باب ما يقول الرجل إذا دخل المقابر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٥٣) قال: حدثنا أبو كريب، قال: حدثنا محمد بن الصلت، عن أبي كدينة، عن قابوس بن أبي ظبيان، عن أبيه، فذكره.","vol":"11","page":157},{"text":"٨٦٧٢ - (د) أبو هريرة - ﵁ - «أن رسول الله - ﷺ- خرج إلى المقبرة، فقال: السلام عليكم دار قوم مؤمنين، وإنا إن شاء الله بكم لاحقون» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢٣٧) في الجنائز، باب ما يقول إذا زار القبور أو أمر بها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (٤٤) . وأحمد (٢/٣٠٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٣٧٥) قال: حدثنا إسحاق بن عيسى، قال: أنبأنا مالك. وفي (٢/٤٠٨) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم. ومسلم (١/١٥٠ و١٥١) قال: حدثنا يحيى بن أيوب وسريج بن يونس، وقتيبة بن سعيد وعلي بن حجر، جميعا عن إسماعيل بن جعفر. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز، يعني الدراوردي. (ح) وحدثني إسحاق بن موسى الأنصاري، قال: حدثنا معن. قال: حدثنا مالك. وأبو داود (٣٢٣٧) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٤٣٠٦) قال: حدثنا محمد بن بشار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والنسائي (١/٩٣) وفي الكبرى (١٤٢) قال: أخبرنا قتيبة، عن مالك. وابن خزيمة (٦) قال: حدثنا علي بن حجر السعدي. قال: حدثنا إسماعيل، يعني ابن جعفر. (ح) وحدثنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب، أن مالك بن أنس حدثه. (ح) وحدثنا بندار. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وحدثنا أبو موسى. قال: حدثني محمد بن جعفر. قال: حدثنا شعبة (ح) وحدثنا يعقوب ابن إبراهيم الدورقي. قال: أخبرنا ابن علية. عن روح بن القاسم.\nستتهم - مالك، وشعبة، وعبد الرحمن بن إبراهيم، وإسماعيل بن جعفر، وعبد العزيز الدراوردي، وروح بن القاسم - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"11","page":157},{"text":"٨٦٧٣ - (م س) بريدة - ﵁ - قال: «كان رسولُ الله - ﷺ - يُعَلّمهم - إذا خَرجوا إلى المقابر - أن يقول قائلهم: السلام عليكم أهل الديار ⦗١٥٨⦘ من المؤمنين والمسلمين، وإنا إن شاء الله بكم لاحقون، أسأل الله لنا ولكم العافية» . أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٩٧٥) في الجنائز، باب ما يقال عند دخول القبور والدعاء لأهلها، والنسائي ٤ / ٩٤ في الجنائز، باب الأمر بالاستغفار للمؤمنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٥/٣٥٣) قال: حدثنا معاوية بن هشام، وأبو أحمد. وفي (٥/٣٥٩) قال: حدثنا محمد بن حميد أبو سفيان. ومسلم (٣/٦٤) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب قالا: حدثنا محمد بن عبد الله الأسدي - أبو أحمد -. وابن ماجة (١٥٤٧) قال: حدثنا محمد بن عباد بن آدم، قال: حدثنا أبو أحمد. ثلاثتهم - أبو أحمد، ومعاوية بن هشام، ومحمد بن حميد - عن سفيان.\n٢- وأخرجه النسائي (٤/٩٤) . وفي «عمل اليوم والليلة» (١٠٩١) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا حرمي بن عمارة، قال: حدثنا شعبة.\nكلاهما - سفيان، وشعبة - عن علقمة بن مرثد، عن سليمان بن بريدة، فذكره.\nأخرجه أبو داود «في رواية ابن العبد» عن أحمد بن حنبل، عن معاوية بن هشام، عن سفيان الثوري به «تحفة الأشراف» (١٩٣٠) .","vol":"11","page":157},{"text":"<span data-type=\"title\" id=toc-1950>الفرع الرابع: في الجلوس على القبور والمشي عليها</span>\n٨٦٧٤ - (م د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ- «لأَنْ يجلس أحدكم على جَمْرة، فَتُحْرِقَ ثيابَهُ فَتَخْلُص إلى جلدهِ، خير له من أن يجلس على قبر» . أخرجه مسلم وأبو داود والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٩٧١) في الجنائز، باب النهي عن الجلوس على القبر والصلاة عليه، وأبو داود رقم (٣٢٢٨) في الجنائز، باب في كراهية القعود على القبر، والنسائي ٤ / ٩٥ في الجنائز، باب التشديد في الجلوس على القبور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١١) قال: حدثنا يحيى بن آدم، قال: حدثنا شريك. وفي (٢/٤٤٤) قال: حدثنا وكيع. قال: حدثنا سفيان. وفي (٢/٥٢٨) قال: حدثنا عبد الصمد. قال: حدثنا حماد. ومسلم (٣/٦٢) قال: حدثني زهير بن حرب. قال: حدثنا جرير. (ح) وحدثناه قتيبة بن سعيد. قال: حدثنا عبد العزيز - يعني الدراوردي -. (ح) وحدثنيه عمرو الناقد. قال: حدثنا أبو أحمد الزبيري. قال: حدثنا سفيان. وأبو داود (٣٢٢٨) قال: حدثنا مسدد. قال: حدثنا خالد. وابن ماجة (١٥٦٦) قال: حدثنا سويد بن سعيد. قال: حدثنا عبد العزيز بن أبي حازم. والنسائي (٤/٩٥) قال: أخبرنا محمد بن عبد الله بن المبارك، عن وكيع، عن سفيان.\nسبعتهم - شريك، وسفيان الثوري، وحماد، وجرير، وعبد العزيز الدراوردي، وخالد بن عبد الله، وعبد العزيز بن أبي حازم - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"11","page":158},{"text":"٨٦٧٥ - (م د ت س) أبو مرثد الغنوي - ﵁ - قال: قال رسولُ الله - ﷺ- «لا تجلسوا على القبور، ولا تُصلّوا إليها» .\nأخرجه مسلم وأبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٩٧٢) في الجنائز، باب النهي عن الجلوس على القبر والصلاة عليه، وأبو داود رقم (٣٢٢٩) في الجنائز، باب في كراهية القعود على القبر، والترمذي رقم (١٠٥٠) في الجنائز، باب ما جاء في كراهية المشي على القبور والجلوس عليها والصلاة إليها، والنسائي ٢ / ٦٧ في القبلة، باب النهي عن الصلاة إلى القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٣٥) قال: حدثنا عتاب بن زياد (ح) وحدثنا علي بن إسحاق. وعبد ابن حميد (٤٧٢) قال: حدثنا زكريا بن عدي. ومسلم (٣/٦٢) قال: حدثنا حسن بن الربيع البجلي. والترمذي (١٠٥٠) قال: حدثنا هناد. (ح) وحدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. وابن خزيمة (٧٩٤) قال: حدثنا بندار، قال: حدثنا عبد الرحمن بن مهدي.\nستتهم - عتاب، وعلي، وزكريا، وحسن، وهناد، وعبد الرحمن - عن عبد الله بن المبارك، عن عبد الرحمن بن يزيد بن جابر، عن بسر بن عبيد الله، عن أبي إدريس الخولاني، عن واثلة بن الأسقع، فذكره.\n(*) أخرجه أحمد (٤/١٣٥) قال: حدثنا الوليد بن مسلم. ومسلم (٣/٦٢) قال: حدثني علي بن حجر السعدي، قال: حدثنا الوليد بن مسلم. وأبو داود (٣٢٢٩) قال: حدثنا إبراهيم بن موسى الرازي، قال: أخبرنا عيسى. والترمذي (١٠٥١) قال: حدثنا علي بن حجر، وأبو عمار، قالا: أخبرنا الوليد بن مسلم. والنسائي (٢/٦٧) . وفي الكبرى (٧٤٧) قال: أخبرنا علي بن حجر، قال: حدثنا الوليد. وابن خزيمة (٧٩٣) قال: حدثنا الحسين بن حريث، قال: حدثنا الوليد بن مسلم.\nكلاهما - الوليد، وعيسى بن يونس - عن عبد الرحمن بن يزيد بن جابر، قال: حدثني بسر بن عبيد الله، أنه سمع واثلة بن الأسقع الليثي، فذكره. ليس فيه «أبو إدريس» .\n(*) قال الترمذي: قال محمد - يعني البخاري -: وحديث ابن المبارك خطأ، أخطأ فيه ابن المبارك وزاد فيه: «عن أبي إدريس الخولاني» وإنما هو بسر بن عبيد الله، عن واثلة. هكذا روى غير واحد عن عبد الرحمن بن يزيد بن جابر. وليس فيه «عن أبي إدريس» وبسر بن عبيد الله قد سمع من واثلة بن الأسقع.\n(*) قال ابن خزيمة: أدخل ابن المبارك بين بسر بن عبيد الله، وبين واثلة، أبا إدريس الخولاني في هذا الخبر.","vol":"11","page":158},{"text":"٨٦٧٦ - (س) عمرو بن حزم - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا تَقعُدوا على القبور» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٩٥ في الجنائز، باب التشديد في الجلوس على القبور، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد. قال: حدثنا معاوية بن عمرو، قال: حدثنا عبد الله بن وهب. والنسائي (٤/٩٥) قال: أخبرنا محمد بن عبد الله بن عبد الحكم، عن شعيب، قال: حدثنا الليث، قال: حدثنا خالد.\nكلاهما - ابن وهب، وخالد بن يزيد - عن سعيد بن أبي هلال، عن أبي بكر بن حزم، أن النضر بن عبد الله أخبره، فذكره.","vol":"11","page":159},{"text":"٨٦٧٧ - (د س) بشير [بن معبد] مولى رسولِ الله - ﷺ-[وهو بشير بن الخصاصية]-﵁ - كان اسمه في الجاهلية زَحْم بن مَعْبَدْ، فهاجر إلى رسول الله - ﷺ-، فقال: «ما اسمك؟ قال زحم، فقال: بل أنت بَشير» قال: بَيْنا أنا أُماشي رسول الله - ﷺ- مرَّ بقبور المشركين، قال: لقد سبق هؤلاء خيرًا كثيرًا - ثلاثًا - ثم مر بقبور المسلمين، فقال: لقد أدرك هؤلاء خيرًا كثيرًا، قال: ثم حانَتْ من رسول الله - ﷺ- نظرة، فإذا رجل يمشي في القبور عليه نَعْلان، فقال له: يا صاحب السِّبْتِيَّتَيْنِ، وَيْحَكَ ألْقِ سِبتيَّتَيك، فنظر الرجل، فلما عرف رسولَ الله - ﷺ- خلعهما، فرمى بهما. أخرجه أبو داود.\nوفي رواية النسائي قال: «كنتُ أمشي مع النبيِّ - ﷺ-، فمرَّ على قبور المسلمين، فقال: لقد سبق هؤلاء شرًا كثيرًا، ثم مرَّ على قبور المشركين، فقال: لقد سبق هؤلاء خيرًا كثيرًا، فحانت منه التفاتة، فرأى رجلًا يمشي بين القبور في نعليه، فقال: يا صاحب السِّبْتِيَّتَيْنِ ألقِهِما» (١) .\n⦗١٦٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السبتيتين) السِّبت: جلود مدبوغة بالقَرَظ يتخذ منها النِّعال، والمراد: اخلع نعليك.\n_________\n(١) رواه أبو داود رقم (٣٢٣٠) في الجنائز، باب المشي في النعل بين القبور، والنسائي ٤ / ٩٦ في الجنائز، باب كراهية المشي بين القبور في النعال السبتية، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٨٣) قال: حدثنا يزيد بن هارون. وفي (٥/٨٣ و٢٢٤) قال: حدثنا وكيع. وفي (٥/٨٤) قال: حدثنا عبد الصمد. والبخاري في «الأدب المفرد» (٧٧٥) قال: حدثنا سهل بن بكار. وفي (٨٢٩) قال: حدثنا سليمان بن حرب. وأبو داود (٣٢٣٠) قال: حدثنا سهل بن بكار. وابن ماجة (١٥٦٨) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي (٤/٩٦) قال: أخبرنا محمد بن عبد الله بن المبارك، قال: حدثنا وكيع.\nخمستهم - يزيد، ووكيع، وعبد الصمد، وسهل، وسليمان - عن الأسود بن شيبان، عن خالد بن سُمَير، عن بشير بن نهيك، فذكره.","vol":"11","page":159},{"text":"٨٦٧٨ - (ط) علي بن أبي طالب - ﵁ - «كان يتوسّد القبور ويضطجع عليها»، أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتوسَّد) التوسُّد: اتخاذ الوسادة، وهي المخدَّة.\n_________\n(١) ١ / ٢٣٣ في الجنائز، باب الوقوف للجنائز والجلوس على المقابر، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": بلاغه صحيح، وقد أخرجه الطحاوي برجال ثقات عن علي ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٩٦) بلاغا عن علي بن أبي طالب، فذكره.","vol":"11","page":160},{"text":"٨٦٧٩ - (خ) نافع مولى عبد الله بن عمر - ﵄- قال «كان ابن عمر يجلس على القبور» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ٣ / ١٧٨ في الجنائز، باب الجريدة على القبر، قال الحافظ في \" الفتح \": وصله الطحاوي من طريق بكير بن عبد الله بن الأشج أن نافعًا حدثه بذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب الجنائز باب الجريد على القبر.","vol":"11","page":160},{"text":"٨٦٨٠ - (خ) عثمان بن حكيم - ﵀- قال: «أخذ خارجة بن زيد - ﵁ - بيدي، فأجلسني على قبر، وأخبرني عن عمه يزيد بن ثابت أنه قال: إنما كُرِهَ ذلك لمن أحدث عليها» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ٣ / ١٧٧ في الجنائز، باب الجريدة على القبر، قال الحافظ في \" الفتح \": وصله مسدد في \" مسنده الكبير \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب الجنائز، باب الجريد على القبر.","vol":"11","page":160},{"text":"<span data-type=\"title\" id=toc-1951>الفصل السابع: في أحاديث متفرقة</span>\n٨٦٨١ - (ت) أبو برزة الأسلمي - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «من عَزَّى ثَكْلَى كُسِي بُرْدًا في الجنة» . أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثكلى) امرأةٌ ثكلى: فَقَدت ولدها ومَنْ يعِزُّ عليها.\n_________\n(١) رقم (١٠٧٦) في الجنائز، باب في فضل التعزية، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب وليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٧٦) قال: حدثنا محمد بن حاتم المؤدب، قال: حدثنا يونس بن محمد، قال: حدثتنا أم الأسود، عن منية بنت عبيد بن أبي برزة، فذكرته.\n(*) قال الترمذي: هذا حديث غريب، وليس إسناده بالقوي.","vol":"11","page":161},{"text":"٨٦٨٢ - (ت) عبد الله بن مسعود - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «من عزَّى مصابًا فله مثلُ أجره» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مصابًا) المصاب: الذي عرضت له المصيبةُ.\n_________\n(١) رقم (١٠٧٣) في الجنائز، باب ما جاء في أجر من عزى مصابًا، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (١٦٠٢) قال: حدثنا عمرو بن رافع. والترمذي (١٠٧٣) قال: حدثنا يوسف بن عيسى.\nكلاهما - عمرو، ويوسف - قالا: حدثنا علي بن عاصم، قال: حدثنا والله محمد بن سوقة، عن إبراهيم، عن الأسود، فذكره.\n(*) قال الترمذي: هذا حديث غريب، لا نعرفه مرفوعا إلا من حديث علي بن عاصم، وروى بعضهم عن محمد بن سوقة، بهذا الإسناد مثله موقوفا، ولم يرفعه، ويقال: أكثر ما ابتلي به علي بن عاصم، بهذا الحديث، نقموا عليه.","vol":"11","page":161},{"text":"٨٦٨٣ - (د ت) عبد الله بن جعفر - ﵁ - قال: «لمَّا جاء نعيُ جعفر قال النبيُّ - ﷺ-: اصنعوا لأهل جعفر طعامًا، فإنه قد جاءهم ما يشغلهم» . أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه الترمذي رقم (٩٩٨) في الجنائز، باب ما جاء في الطعام يصنع لأهل الميت، وأبو داود رقم (٣١٣٢) في الجنائز، باب صنعة الطعام لأهل الميت، وإسناده صحيح، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٣٧) وأحمد (١/٢٠٥) (١٧٥١) وأبو داود (٣١٣٢) قال: حدثنا مسدد. وابن ماجة (١٦١٠) قال: حدثنا هشام بن عمار، ومحمد بن الصباح. والترمذي (٩٩٨) قال: حدثنا أحمد بن منيع، وعلي بن حجر.\nسبعتهم - الحميدي، وأحمد بن حنبل، ومسدد، وهشام، ومحمد بن الصباح، وأحمد بن منيع، وعلي بن حجر - قالوا: حدثنا سفيان بن عيينة، عن جعفر بن خالد بن سارة، عن أبيه، فذكره.","vol":"11","page":161},{"text":"٨٦٨٤ - (د) عبد الرزاق - ﵀- قال: «كانوا في الجاهلية يَعْقِرون عند القبر بقرة، أو ناقة، أو شاة، وكانوا يسمُّون العقيرةَ: البَليَّة، فلما جاء الإسلام قال رسول الله - ﷺ-: لا عَقْر في الإسلام» .\nوفي رواية عن أنس قال: قال رسولُ الله - ﷺ- «لا عَقر في الإسلام» .\nقال عبد الرزاق: «كانوا يعقرون عند القبر» - يعني بقرة أو شاة.\nأخرج أبو داود الرواية الثانية (١)، والأولى ذكرها رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يعقِر) العقر: ضرب قوائم الفرس أو البعير بالسيف وهو قائم فيسقط، وكذلك كانوا يفعلون في الجاهلية عند قبر الميت، ويقولون: إن صاحب القبر كان يعقر للأضياف، فنحن نفعل كذلك في موته كما كان يفعله في حياته، فنهى عنه الشرع.\n(البلية) البليةُ: هي الناقة التي كانت تُعْقَل في الجاهلية عند قبر صاحبها فلا تعلف ولا تسقى إلى أن تموت، أو يحفرون لها حفيرة ويتركونها فيها إلى أن تموت، لأنهم كانوا يزعمون أن الناس يحشرون يوم القيامة ركبانًا على البلايا إذا عُقِلَتْ مطاياهم عند قبورهم، هذا عند مَنْ كان يُقِرُّ منهم بالبعث.\n_________\n(١) رواه أبو داود رقم (٣٢٢٢) في الجنائز، باب كراهية الذبح عند القبر، وإسناد أبي داود صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٢٢) قال: حدثنا يحيى بن موسى البلخي، ثنا عبد الرزاق، أخبرنا معمر، عن ثابت، عن أنس، فذكره.","vol":"11","page":162},{"text":"٨٦٨٥ - (ت) عائشة - ﵂- قالت: «إنَّ رسولَ الله - ﷺ- لمَا دُعِيَ إلى جنازة عثمانَ بنِ مَظْعون قَبَّلَهُ» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٩٨٩) في الجنائز، باب ما جاء في تقبيل الميت بلفظ: أن النبي ﷺ قبل عثمان بن مظعون وهو ميت وهو يبكي، ورواه أيضًا أبو داود رقم (٣١٦٣) في الجنائز، باب في تقبيل الميت، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٩٨٩) قال: حدثنا محمد بن بشار، حدثنا عبد الرحمن بن مهدي، حدثنا سفيان، عن عاصم بن عبيد الله، عن القاسم بن محمد، عن عائشة، فذكرته.","vol":"11","page":163},{"text":"٨٦٨٦ - (ط) أبو النضر مولى عمر بن عبيد الله قال: «قال رسولُ الله - ﷺ-، لمَا مات عثمان بن مظعون، وَمُرّ بجنازته، ذَهَبْتَ، ولم تَلَبس منها بشيء» أخرجه الموطأ (١) .\n_________\n(١) ١ / ٢٤٢ في الجنائز، باب جامع الجنائز، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": وصله ابن عبد البر من طريق يحيى بن سعيد عن القاسم عن عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/١٢٥) عن أبي النضر مولى عمر بن عبيد الله، فذكره.","vol":"11","page":163},{"text":"٨٦٨٧ - (ط د) عائشة - ﵂- أنها كانت تقول: «كَسْرُ عَظْم المسلم ميْتًا ككسره وهو حيّ» تعني في الإثم. أخرجه الموطأ.\nوفي رواية أبي داود «كَسْرُ عظم الميِّت ككسره حيًّا» (١) .\n_________\n(١) رواه مالك في الموطأ بلاغًا ١ / ٢٣٨ في الجنائز، باب ما جاء في الاختفاء، وإسناده منقطع، وقد رواه أبو داود رقم (٣٢٠٧) في الجنائز، باب في الحفار يجد العظم هل يتنكب ذلك المكان، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٥٨) قال: حدثنا ابن نمير. قال: حدثنا سعد بن سعيد. وفي (٦/١٠٥) قال: حدثنا أبو سعيد. قال: حدثنا عبد الرحمن بن محمد بن عبد الرحمن بن أبي الرجال من بني النجار. قال: سمعت أبا الرجال. وفي (٦/١٦٨) قال: حدثنا عبد الرزاق. قال: أخبرنا داود بن قيس، عن سعد بن سعيد أخي يحيى بن سعيد. وفي (٦/٢٠٠) قال: حدثنا محمد بن بكر. قال: أخبرنا ابن جريج. قال: أخبرني سعد بن سعيد أخو يحيى بن سعيد. وفي (٦/٢٦٤) قال: حدثنا شجاع بن الوليد، عن سعد بن سعيد أخي يحيى بن سعيد. وأبو داود (٣٢٠٧) قال: حدثنا القعنبي، قال: حدثنا عبد العزيز بن محمد، عن سعد - يعني ابن سعيد -.وابن ماجة (١٦١٦) قال: حدثنا هشام بن عمار. قال: حدثنا عبد العزيز بن محمد الدراوردي. قال: حدثنا سعد بن سعيد.\nكلاهما - سعد بن سعيد، ومحمد بن عبد الرحمن أبو الرجال - عن عمرة بنت عبد الرحمن، فذكرته.\n(*) وأخرجه أحمد (٦/١٠٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة، عن محمد بن عبد الرحمن الأنصاري، قال: قالت لي عمرة: أعطني قطعة من أرضك أدفن فيها فإني سمعت عائشة تقول: «كسر عظم الميت مثل كسر عظم الحي» .\nقال محمد: وكان مولى من أهل المدينة يحدثه عن عائشة، عن النبي -ﷺ-.","vol":"11","page":163},{"text":"٨٦٨٨ - (خ م ط س) أبو قتادة - ﵁ - «أنَّ رسول الله - ﷺ- مُرّ عليه بجنازة، فقال: مستريح، أو مُسْتَراح منه، فقالوا: يا رسول الله ما المستريحُ، وما المستَراح منه؟ فقال: العبد المؤمنُ يستريح من نَصَب الدنيا، والعبد الفاجرُ: يستريح منه العبادُ والبلادُ، والشجر والدواب» . ⦗١٦٤⦘\nأخرجه البخاري ومسلم والموطأ والنسائي.\nوزاد الموطأ - بعد قوله: «الدنيا» - «وأذاها إلى رحمة الله» .\nوزاد النسائي «وأذاها» لا غير (١) .\n_________\n(١) رواه البخاري ١١ / ٣١٤ في الرقاق، باب سكرات الموت، ومسلم رقم (٩٥٠) في الجنائز، باب ما جاء في مستريح ومستراح منه، والموطأ ١ / ٢٤١ و٢٤٢ في الجنائز، باب جامع الجنائز، والنسائي ٤ / ٤٨ في الجنائز، باب استراحة المؤمن بالموت، وباب الاستراحة من الكفار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (١٦٥) عن محمد بن عمرو بن حلحلة الديلي. وأحمد (٥/٢٩٦) قال: حدثنا يحيى بن سعيد. قال: حدثنا عبد الله بن سعيد - يعني ابن أبي هند -. قال: حدثني محمد بن عمرو بن حلحلة. وفي (٥/٣٠٢) قال: حدثنا ابن مهدي. قال: حدثنا زهير بن محمد. قال: حدثني محمد بن عمرو بن حلحلة. (ح) ويزيد بن هارون. قال: أخبرنا محمد بن إسحاق. (ح) قال عبد الرحمن: وقرأته على مالك - يعني هذا الحديث -. وفي (٥/٣٠٤) قال: حدثنا عبد الرزاق. قال: حدثنا عبد الله بن سعيد بن أبي هند. قال: حدثني محمد بن عمرو بن حلحلة الديلي. وعبد بن حميد (١٩٣) قال: أخبرنا صفوان بن عيسى، عن عبد الله بن سعيد، عن محمد بن عمرو بن حلحلة. والبخاري (٨/١٣٣) قال: حدثنا إسماعيل. قال: حدثني مالك، عن محمد بن عمرو بن حلحلة. وفي (٨/١٣٣) قال: حدثنا مسدد. قال: حدثنا يحيى، عن عبد الله بن سعيد، عن محمد بن عمرو بن حلحلة. ومسلم (٣/٥٤) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس، فيما قرئ عليه، عن محمد بن عمرو بن حلحلة. (ح) وحدثنا محمد بن المثنى. قال: حدثنا يحيى بن سعيد (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا عبد الرزاق، جميعا - يحيى، وعبد الرزاق - عن عبد الله بن سعيد بن أبي هند، عن محمد بن عمرو. والنسائي (٤/٤٨) قال: أخبرنا قتيبة، عن مالك، عن محمد بن عمرو بن حلحلة. (ح) وأخبرنا محمد بن وهب بن أبي كريمة الحراني. قال: حدثنا محمد بن سلمة، وهو الحراني -، عن أبي عبد الرحيم. قال: حدثني زيد، عن وهب بن كيسان.\nثلاثتهم - محمد بن عمرو بن حلحلة، ومحمد بن إسحاق، ووهب بن كيسان - عن معبد بن كعب بن مالك، فذكره.\n(*) في رواية عبد الله بن سعيد بن أبي هند: عن محمد بن عمرو بن حلحلة، عن ابن لكعب بن مالك. ولم يسمه.","vol":"11","page":163},{"text":"٨٦٨٩ - (س) عبد الله بن عمرو بن العاص - ﵄- قال: «مات رجل بالمدينة ممن وُلِد بها، فصلَّى عليه رسول الله - ﷺ-، ثم قال: يا ليته مات بغير مَوْلِده، قالوا: ولم ذاك يا رسول الله؟ قال: إن الرجل إذا مات بغير مولده قيس بين مولده إلى مُنْقَطَع أثَره في الجنة» . أخرجه النسائي (١) .\n_________\n(١) ٤ / ٧ في الجنائز، باب الموت بغير مولده، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٧) (٦٦٥٦) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وابن ماجة (١٦١٤) قال: حدثنا حرملة بن يحيى، قال: حدثنا عبد الله بن وهب. والنسائي (٤/٧) قال: أخبرنا يونس بن عبد الأعلى، قال: أنبأنا ابن وهب.\nكلاهما - ابن لهيعة، وابن وهب - قالا: حدثني حيي بن عبد الله، عن أبي عبد الرحمن الحبلي، فذكره.\nوعن أبي عبد الرحمن، عن عبد الله بن عمرو:\n«أن رسول الله -ﷺ- ذكر فتان القبور، فقال عمر: أترد علينا عقولنا يا رسول الله؟ فقال رسول الله -ﷺ-: «نعم. كهيئتكم اليوم» . فقال عمر: بفيه الحجر» .\nأخرجه أحمد (٢/١٧٢) (٦٦٠٣) قال: حدثنا حسن، قال: حدثنا ابن لهيعة، قال: حدثني حيي بن عبد الله، أن أبا عبد الرحمن حدثه، فذكره.","vol":"11","page":164},{"text":"<span data-type=\"title\" id=toc-1952>الباب الثالث: فيما بعد الموت</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-1953>الفصل الأول: في عذاب القبر</span>\n٨٦٩٠ - (ت) هانئ - مولى عثمان بن عفان قال: «كان عثمان - رضي ⦗١٦٥⦘ الله عنه- إذا وقف على قبر بكى، حتى يَبُلّ لحيته، فقيل له: تذكُرُ الجنة والنار فلا تبكي، وتذكر القبر فتبكي؟ فقال: إني سمعتُ رسولَ الله - ﷺ- يقول: القبرُ أولُ منزلٍ من منازل الآخرة، فإن نجا منه فما بعده أيسر منه، وإن لم ينج منه فما بعده أشَدُّ منه، قال: وسمعتُ رسولَ الله - ﷺ- يقول: ما رأيت مَنْظَرًا قطّ إلا القبر أفظع منه» . أخرجه الترمذي (١) .\nوزاد رزين: قال هانئ: وسمعتُ عثمانَ ينشد على قبر:\nفإن تَنْجُ منها تَنْجُ مِنْ ذِي عظيمةٍ ... وإلا فإني لا إخَالُكَ ناجيا\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفظع) الفظيع: الشديد الشنيع، أي: لم يعذَّبا في أمرٍ كان يكبر عليهما، أو يشق عليهما فِعْلُه لو أرادا أن يفعلاه، وهو التنزُّه عن البول وترك النميمة، ولم يُرِدْ أن المعصية في هاتين الخَصلتين ليست بكبيرة في حق الدِّين، فإن الذنب فيها سهل هَيِّنٌ.\n_________\n(١) رقم (٢٣٠٩) في الزهد، باب رقم (٥)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٤٢٦٧) قال: حدثنا محمد بن إسحاق. والترمذي (٢٣٠٨) قال: حدثنا هناد. وعبد الله بن أحمد (١/٦٣) (٤٥٤) .\nثلاثتهم - محمد، وهناد، وعبد الله - عن يحيى بن معين، قال: حدثنا هشام بن يوسف، قال: حدثني عبد الله بن بحير، أنه سمع هانئا مولى عثمان، فذكره.","vol":"11","page":164},{"text":"٨٦٩١ - (ت) علي بن أبي طالب - ﵁ - قال: «ما زلنا نَشُكُّ في عذاب القبر، حتى نزل ﴿أَلهَاكُم التَّكَاثُرُ. حَتَّى زُرْتُم المقابر﴾ [التكاثر: ١]» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٥٢) في التفسير، باب ومن سورة ﴿ألهاكم التكاثر﴾، وفي سنده الحجاج بن أرطاة وهو كثير الخطأ والتدليس، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٣٥٥) قال: حدثنا أبو كريب، قال: حدثنا حكام بن سلم الرازي، عن عمرو بن أبي قيس، عن الحجاج، عن المنهال بن عمرو، عن زر، فذكره.\nوقال أبو كريب مرة: عن عمرو بن أبي قيس، عن ابن أبي ليلى، عن المنهال بن عمرو.","vol":"11","page":165},{"text":"٨٦٩٢ - (خ م س) عائشة - ﵂- «أن يهوديَّة دخلت عليها، فذكرت عذاب القبر، فقالت لها: أعاذكِ الله من عذاب القبر، قالت عائشةُ: فسألتُ رسولَ الله - ﷺ- عن عذاب القبر؟ فقال: نعم، عذابُ القبر حقّ، قالت: فما رأيتُ رسولَ الله - ﷺ- بعدُ صَلى صلاة إلا تعوّذ من عذاب القبر» . أخرجه البخاري ومسلم.\nوفي رواية لمسلم قالت: «دخل عليَّ رسولُ الله - ﷺ-، وعندي امرأة من يهود، وهي تقول: هَلْ شَعَرتِ أنكم تُفتنون في القبر؟ قالت: فارتاع لذلك رسولُ الله - ﷺ-، وقال: إنما تُفْتَنُ يهود، قالت عائشةُ: فَلبِثْتُ لَيَالِيَ، ثم قال رسولُ الله - ﷺ-: هل شَعَرتِ أنه أُوحِيَ إليَ: أنَّكم تفتنون في القبر؟ قالت: فسمعته بعدُ يستعيذ من عذاب القبر» .\nوفي رواية لهما قالت: «دخلت عليَّ عجوزان من عُجُزِ يهود المدينة، فقالتا: إنَّ أهلَ القبور يعذَّبون في قبورهم، قالت: فكذَّبْتُهما، ولم أُنْعِمْ أن أصدِّقَهما، فخرجتا، ودخل عليَّ رسولُ الله - ﷺ-، فقلت له: يا رسولَ الله إن عجوزين من عُجُزِ يهودِ المدينة دخلتا عليَّ فزعمتا أن أهل القبور يعذَّبون في قبورهم، فقال: صدقَتَا، إنهم يُعَذّبون عذابًا تَسْمَعُهُ البهائم، ثم ما رأيتُه بعدُ في صلاته إلا يتعوَّذُ من عذاب القبر» .\nوفي رواية النسائي «أنها سألتْ رسولَ الله - ﷺ- عن عذاب القبر، فقال: نعم، عذابُ القبر حقّ، قالت عائشةُ: فما رأيتُ رسولَ الله - ﷺ ⦗١٦٧⦘ يصلِّي صلاةً بعدُ إلا تعوَّذ من عذاب القبر» .\nوفي أخرى له قالت: «دَخلَت عليَّ امرأة من اليهود، فقالت: إن عذاب القبر من البول، فقلت: كذبتِ، فقالت: بلى، إنا لنَقْرِضُ منه الجلد والثوب، فخرج رسول الله - ﷺ- إلى الصلاة وقد ارتفعت أصواتنا، فقال: ما هذا؟ فأخبرتهُ بما قالت، فقال: صدقتْ، قالت: فما صلَّى بعدُ يومئذ إلا قال في دبر الصلاة: رَبَّ جبريل وميكائيل وإسرافيل، أعِذْنِي من حَرِّ النار، وعذاب القبر» .\nوفي أخرى قالت: «دخلت يهوديَّةٌ عليها، فاسْتَوْهَبَتْهَا شيئًا، فوهبت لها عائشةُ، فقالت: أجارَكِ الله من عذاب القبر، قالت عائشةُ: فوقع في نفسي من ذلك، حتى جاء رسولُ الله - ﷺ-، فذكرتُ ذلك له، فقال: إنهم ليعذَّبون في قبورهم عذابًا تسمعه البهائم» .\nوأخرج أيضًا الرواية الثانية والثالثة (١) .\n_________\n(١) رواه البخاري ٣ / ١٨٦ و١٨٧ في الجنائز، باب عذاب القبر، ومسلم رقم (٥٨٤) في المساجد، باب استحباب التعوذ من عذاب القبر، والنسائي ٤ / ١٠٤ و١٠٥ في الجنائز، باب التعوذ من عذاب القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٤) قال: حدثنا أبو معاوية. قال: حدثنا الأعمش. عن شقيق. وفي (٦/١٧٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. عن الأشعث بن سليم، عن أبيه. وفي (٦/٢٠٥) قال: حدثنا وكيع. قال: حدثنا الأعمش. عن أبي وائل. والبخاري (٢/١٢٣) قال: حدثنا عبدان. قال: أخبرني أبي، عن شعبة. قال: سمعت الأشعث، عن أبيه. وفي (٨/٩٧) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا جرير، عن منصور، عن أبي وائل. ومسلم (٢/٩٢) قال: حدثنا زهير بن حرب وإسحاق بن إبراهيم، كلاهما عن جرير. قال زهير: حدثنا جرير، عن منصور، عن أبي وائل. (ح) وحدثنا هناد بن السري، قال: حدثنا أبو الأحوص، عن أشعث، عن أبيه. والنسائي (٣/٥٦) . وفي الكبرى (١١٤٠) قال: أخبرنا محمد بن بشار، عن محمد. قال: حدثنا شعبة. عن أشعث، عن أبيه. وفي (٤/١٠٥) قال: أخبرنا هناد، عن أبي معاوية، عن الأعمش، عن شقيق. (ح) وأخبرنا محمد بن قدامة. قال: حدثنا جرير. عن منصور، عن أبي وائل.\nكلاهما - شقيق أبو وائل، وأبو الشعثاء سليم بن أسود والد أشعث - عن مسروق، فذكره.","vol":"11","page":166},{"text":"٨٦٩٣ - (خ م د ت س) عبد الله بن عباس - ﵄- قال: «مَرَّ رسولُ الله - ﷺ- على قبرين، فقال: أما إنَّهما ليعذَّبان، وما يعذَّبان في كبير، ثم قال: بلى، أمَّا أحدهما: فكان يمشي بالنميمة، وأما الآخر: فكان لا يستتر من بوله، قال: فدعا بَعسِيب رَطْب، فشَقَّه باثنين، ثم غرس على ⦗١٦٨⦘ هذا واحدًا، وعلى هذا واحدًا، ثم قال: لعله أن يُخفَّف عنهما ما لم يَيْبَسَا» .\nوفي رواية «لا يستبرئ من البول» .\nوفي أخرى «لا يستنزه عن البول» .\nوفي أخرى قال: مَرّ بحائط من حيطان المدينة، فسمع صوتَ إنسانين يُعَذَّبان في قبورهما، ... وذكر الحديث، وفيه: فدعا «بجريد» بدل «عسيب» .\nأخرجه الجماعة إلا الموطأ، وانتهت رواية الترمذي عند قوله: «من بوله» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بعسيب) العسيب من سَعَف النخل: ما بين الكرب ومنبت الخوص وما عليه الخوص، فهو سَعَف، والجريد: السَّعَف أيضًا.\n_________\n(١) رواه البخاري ١ / ٢٧٣ - ٢٧٦ في الوضوء، باب من الكبائر أن لا يستتر من بوله، وباب ما جاء في غسل البول، وفي الجنائز، باب الجريدة على القبر، وباب عذاب القبر من الغيبة والبول، وفي الأدب، باب الغيبة، وباب النميمة من الكبائر، ومسلم رقم (٢٩٢) في الطهارة، باب الدليل على نجاسة البول ووجوب الاستبراء منه، والترمذي رقم (٧٠) في الطهارة، باب ما جاء في التشديد في البول، وأبو داود رقم (٢٠) و(٢١) في الطهارة، باب الاستبراء من البول، والنسائي ٢٨١ - ٣٠ في الطهارة، باب التنزه عن البول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٢٥) (١٩٨٠) قال: حدثنا أبو معاوية، ووكيع. وعبد بن حميد (٦٢٠) قال: حدثني فهد بن عوف، قال: حدثنا عبد الواحد بن زياد. والدارمي (٧٤٥) قال: أخبرنا المعلى بن أسد، قال: حدثنا عبد الواحد بن زياد. والبخاري (١/٦٥) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن خازم. (ح) قال محمد بن المثنى: وحدثنا وكيع. وفي (٢/١١٩) قال: حدثنا يحيى، قال: حدثنا أبو معاوية. وفي (٢/١٢٤) قال: حدثنا قتيبة، قال: حدثنا جرير. وفي (٨/٢٠) قال: حدثنا يحيى، قال: حدثنا وكيع. ومسلم (١/١٦٦) قال: حدثنا أبو سعيد الأشج. وأبو كريب محمد بن العلاء، وإسحاق بن إبراهيم، قال إسحاق: أخبرنا. وقال الآخران: حدثنا وكيع. (ح) وحدثنيه أحمد بن يوسف الأزدي، قال: حدثنا معلى بن أسد، قال: حدثنا عبد الواحد. وأبو داود (٢٠) قال: حدثنا زهير بن حرب، وهناد بن السري، قالا: حدثنا وكيع. وابن ماجة (٣٤٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية، ووكيع. والترمذي (٧٠) قال: حدثنا هناد، وقتيبة، وأبو كريب، قالوا: حدثنا وكيع. والنسائي (١/٢٨) وفي الكبرى (٢٧) قال: أخبرنا هناد بن السري، عن وكيع. وفي (٤/١٠٦) قال: أخبرنا هناد بن السري، عن أبي معاوية. وابن خزيمة (٥٦) قال: حدثنا يوسف بن موسى، قال: حدثنا وكيع.\nأربعتهم - أبو معاوية محمد بن خازم، ووكيع، وعبد الواحد، وجرير - عن الأعمش، قال: سمعت مجاهدا يحدث عن طاوس، فذكره.\n(*) أخرجه أحمد (١/٢٢٥) (١٩٨١) قال: حدثنا حسين، قال: حدثنا شيبان. والبخاري (١/٦٤) قال: حدثنا عثمان، قال: حدثنا جرير. وفي (٨/٢١) قال: حدثنا ابن سلام، قال: أخبرنا عبيدة بن حميد أبو عبد الرحمن. وأبو داود (٢١) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. والنسائي (٤/١٠٦) قال: أخبرنا محمد بن قدامة، قال: حدثنا جرير. وابن خزيمة (٥٥) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير.\nثلاثتهم - شيبان، وجرير، وعبيدة بن حميد - عن منصور، عن مجاهد، عن ابن عباس، فذكره. ولم يقل فيه مجاهد: «عن طاوس» .","vol":"11","page":167},{"text":"٨٦٩٤ - (خ م ط ت س) عبد الله بن عمر - ﵄- «أنَّ رسولَ الله - ﷺ- قال: إنَّ أحدَكم إذا مات عُرِضَ عليه مَقْعَدُه بالغَداة ⦗١٦٩⦘ والعَشِيِّ، إنْ كان من أهل الجنةِ فمن أهلِ الجنةِ، وإن كان مِنْ أهلِ النارِ فمن أهلِ النار، فيقال: هذا مقعُدك حتى يبعَثَكَ الله يوم القيامة» . أخرجه الجماعة إلا أبا داود (١) .\n_________\n(١) رواه البخاري ٣ / ١٩٣ في الجنائز، باب الميت يعرض عليه مقعده بالغداة والعشي، وفي بدء الخلق، باب ما جاء في صفة الجنة، وفي الرقاق، باب سكرات الموت، ومسلم رقم (٢٨٦٦) في الجنة، باب عرض مقعد الميت من الجنة أو النار عليه، والموطأ ١ / ٢٣٩ في الجنائز، باب جامع الجنائز، والترمذي رقم (١٠٧٢) في الجنائز، باب ما جاء في عذاب القبر، والنسائي ٤ / ١٠٧ في الجنائز، باب وضع الجريدة على القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (١٦٤) . وأحمد (٢/١٦) (٤٦٥٨) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٥٠) (٥١١٩) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وفي (٢/٥٩) (٥٢٣٤) قال: حدثنا وكيع، قال: حدثنا فضيل بن غزوان. وفي (٣/١١٣) (٥٩٢٦) قال: حدثنا إسحاق، قال: أخبرني مالك. وفي (٢/١٢٣) (٦٠٥٩) قال: حدثنا يونس، قال: حدثنا ليث. والبخاري (٢/١٢٤) قال: حدثنا إسماعيل، قال: حدثني مالك. وفي (٤/١٤٢) قال: حدثنا أحمد بن يونس، قال: حدثنا الليث بن سعد. وفي (٨/١٣٤) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد، عن أيوب. ومسلم (٨/١٦٠) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك. وابن ماجة (٤٢٧٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، قال: حدثنا عبيد الله بن عمر. والترمذي (١٠٧٢) قال: حدثنا هناد، قال: حدثنا عبدة، عن عبيد الله. والنسائي (٤/١٠٦) قال: أخبرنا قتيبة، قال: حدثنا الليث. وفي (٤/١٠٧) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا المعتمر، قال: سمعت عبيد الله. (ح) وأخبرنا محمد بن سلمة، والحارث بن مسكين - قراءة عليه وأنا أسمع -، عن ابن القاسم، قال: حدثني مالك.\nخمستهم - مالك، وعبيد الله بن عمر، وأيوب السختياني، وفضيل بن غزوان، والليث بن سعد - عن نافع، فذكره.\n(*) في رواية إسماعيل ابن علية، عن أيوب، قال: أحسبه قد رفعه إلى النبي -ﷺ-.\n(*) رواية فضيل بن غزوان مختصرة على: «يعرض على ابن آدم مقعده من الجنة والنار، غدوة وعشية في قبره» .","vol":"11","page":168},{"text":"٨٦٩٥ - () أبو سعيد الخدري - ﵁ - مثله إلى قوله: «فمن أهل النار» ولم يذكر ما بعده أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع جعله مع الذي قبله حديثًا واحدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع جعله حديثا واحدا مع الذي قبله.","vol":"11","page":169},{"text":"٨٦٩٦ - (ت) أبو سعيد الخدري - ﵁ - قال: «دَخَلَ رسولُ الله - ﷺ- يومًا مُصَلاّه، فرأى أُناسًا كأنَّهم يُكْثِرون، فقال: أمَا إنَّكم لو أكثرتم ذِكْر هادِمَ اللَّذَاتِ لَشَغَلَكم عما أرى، أكثروا ذِكْر هَادِمَ اللَّذَاتِ، فإنه لم يأتِ على القبر يوم إلا تكلَّم فيه، يقول: أنا بيتُ الغُرْبة، أنا بيتُ الوْحدة، أنا بيت التراب، أنا بيتُ الدود والهوامِّ، فإذا دُفِنَ العبد المؤمن قال له القبر: مرحبًا وأهلًا، أمَا إنْ كنتَ لمن أحبِّ من يمشي على ظهري إليَّ، فإذ وَلِيتُكَ اليوم، وصِرْتَ إليَّ، فسترى صنيعي بك، قال: فيتَّسع له مَدُّ بصره، ويُفتَح له باب إلى الجنة، وإذا دُفِنَ العبد الفاجر - أو الكافر - يقول له القبر: لا مرحبًا ولا أهلًا، أما إنْ كنتَ لَمِنْ أبغض من يمشي على ⦗١٧٠⦘ ظهري إليَّ، فإذ وَليتُكَ اليومَ، وصِرْتَ إليَّ، فستري صنيعي بك، فالتأم عليه حتى تلتقي وتختلف أضلاعه، قال: وقال رسولُ الله - بأصابع يديه فشبَّكها - ثم يُقَيَّض له تسعون تِنِّينًا - أو قال: تسعةٌ وتسعون تنِّينًا - ولو أنَّ واحدًا منها نفخ في الأرض ما أنبتتْ شيئًا ما بقيت الدنيا، فَتنْهَشُه وتَخْدِشه حتى يُبعثَ إلى الحساب، قال: وقال رسولُ الله - ﷺ-: إنَّما القبرُ رَوضْةٌ من رياضِ الجنةِ، أو حُفرةٌ من حفرِ النار» .\nأخرجه الترمذي، إلا أنه قال: «سبعون» (١) .\nوالذي ذكره رزين هكذا.\n_________\n(١) رواه الترمذي رقم (٢٤٦٢) في صفة القيامة، باب رقم (٢٧)، وإسناده ضعيف، ولبعض فقراته شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٦٠) قال: حدثنا محمد بن أحمد بن مدوية، حدثنا القاسم بن الحكم العرني، حدثنا عبيد الله بن الوليد الوصافي، عن عطية، عن أبي سعيد. فذكره.\nوقال أبو عيسى: هذا حديث غريب لا نعرفه إلا من هذا الوجه.","vol":"11","page":169},{"text":"٨٦٩٧ - () عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «القبرُ حفْرَة من حُفَرِ النار، أو رَوْضَة من رياض الجنةِ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد جعله مع الذي قبله حديثًا واحدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":170},{"text":"٨٦٩٨ - (خ س) أسماء بنت أبي بكر - ﵄- قالت: «قام رسولُ الله - ﷺ- خطيبًا، فذكر فتنة القبر التي يفتن فها المرءُ، فلما ذكر ذلك ضجّ المسلمون ضَجَّة» . أخرجه البخاري هكذا.\nوزاد النسائي «حالت بيني وبين أن أفهمَ كلامَ رسولِ الله - ﷺ-، فلما سكَنَتْ ضَجَّتُهم، قلتُ لرجل قريبٍ مني: أيْ بارك الله لك، ماذا قال ⦗١٧١⦘ رسول الله - ﷺ- آخر قوله؟ قال: قد أُوحِيَ إليَّ: أنَّكم تفتنون في القبور قريبًا من فتنة الدجال» (١) .\n_________\n(١) رواه البخاري ٣ / ١٨٧ في الجنائز، باب ما جاء في عذاب القبر، والنسائي ٤ / ١٠٣ و١٠٤ في الجنائز، باب التعوذ من عذاب القبر.","vol":"11","page":170},{"text":"٨٦٩٩ - (خ) أم خالد [بنت سعيد بن العاص]- ﵂- «أنها سَمِعَتْ رسولَ الله - ﷺ-: يتعوّذ من عذابِ القبرِ» . أخرجه البخاري (١) .\n_________\n(١) ٣ / ١٩٢ في الجنائز، باب التعوذ من عذاب القبر، وفي الدعوات، باب التعوذ من عذاب القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٣٦) قال: حدثنا سفيان. وأحمد (٦/٣٦٤) قال: حدثنا أبو قرة موسى بن طارق الزبيدي. وفي (٦/٣٦٥) قال: حدثنا سفيان بن عيينة. والبخاري (٢/١٢٤) قال: حدثنا معلى، قال: حدثنا وهيب. وفي (٨/٩٧) قال: حدثنا الحميدي، قال: حدثنا سفيان. والنسائي في الكبرى «تحفة الأشراف» (١١/١٥٧٨٠) عن علي بن حجر، عن إسماعيل بن جعفر.\nأربعتهم- سفيان بن عيينة، وأبو قرة الزبيدي، ووهيب بن خالد، وإسماعيل بن جعفر - عن موسى بن عقبة، فذكره.\n(*) في رواية سفيان بن عيينة: قال موسى بن عقبة: لم أسمع من أحد سمع من النبي -ﷺ- غيرها.","vol":"11","page":171},{"text":"٨٧٠٠ - (م) زيد بن ثابت - ﵁ - قال: «بينا رسولُ الله - ﷺ- في حائط لبني النَّجار على بغلة له، ونحن معه، إذ حادَتْ به، فكادت تُلْقِيه، وإذا أقْبُرٌ ستة، أو خمسة، فقال: مِنْ يعرِفُ أصحاب هذه الأقبر؟ قال رجل: أنا، قال: فمتى ماتوا؟ قال: في الشرك، فقال: إنَّ هذه الأمةَ تُبْتَلى في قبورها، فلولا أنْ لا تَدافَنُوا لدعوتُ الله أنْ يُسْمِعَكم من عذابِ القبر الذي أسمعُ منه، ثم أقبل علينا بوجهه، فقال: تعوَّذوا بالله من عذاب القبر، قالوا: نعوذُ بالله من عذاب القبر، قال: تعوَّذوا بالله من عذاب النار، قالوا: نعوذُ [بالله] من عذاب النار، قال: تعوَّذوا بالله من الفتن ما ظهر منها وما بطن، قالوا: نعوذ بالله من الفتن ما ظهر منها وما بطن، قال: تعوذوا بالله من فتنة الدجال، قالوا: نعوذ الله من فتنة الدجال» . أخرجه مسلم (١) .\n⦗١٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حادت) حاد عن الطريق: إذا مال عنه.\n_________\n(١) رقم (٢٨٦٧) في صفة الجنة، باب عرض مقعد الميت من الجنة أو النار عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٩٠) قال: حدثنا يزيد بن هارون. وعبد بن حميد (٢٥٤) قال: حدثني ابن أبي شيبة، قال: حدثنا إسماعيل ربن علية. ومسلم (٨/١٦٠) قال: حدثنا يحيى بن أيوب، وأبو بكر بن أبي شيبة، جميعا عن ابن علية.\nكلاهما - يزيد، وابن علية - عن أبي مسعود الجريري، عن أبي نضرة، عن أبي سعيد الخدري، فذكره.","vol":"11","page":171},{"text":"٨٧٠١ - (خ م س) أبو أيوب الأنصاري - ﵁ - قال: «خرج رسولُ الله - ﷺ- بعد ما غَرَبت الشمس، فسمع صوتًا، فقال: يهودُ تُعَذَّبُ في قبورها» . أخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) رواه البخاري ٣ / ١٩٢ في الجنائز، باب التعوذ من عذاب القبر، ومسلم رقم (٢٨٦٩) في صفة الجنة، باب عرض مقعد من الجنة أو النار عليه، والنسائي ٤ / ١٠٢ في الجنائز، باب عذاب القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٥/٤١٧) . والبخاري (٢/١٢٣) قال: حدثنا محمد بن المثنى. ومسلم (٨/١٦١) قال: حدثني زهير بن حرب، ومحمد بن المثنى، وابن بشار. والنسائي (٤/١٠٢) قال: أخبرنا عبيد الله ابن سعيد. خمستهم - أحمد، وابن المثنى، وزهير، وابن بشار، وعبيد الله - عن يحيى القطان.\n٢ - وأخرجه أحمد (٥/٤١٩) . ومسلم (٨/١٦١) قال: حدثنا محمد بن المثنى، وابن بشار. ثلاثتهم - أحمد، وابن المثنى، وابن بشار - قالوا: حدثنا محمد بن جعفر.\n٣ - وأخرجه عبد بن حميد (٢٢٤) قال: أخبرنا عثمان بن عمر.\n٤ - وأخرجه مسلم (٨/١٦١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثنا عبيد الله ابن معاذ، قال: حدثنا أبي.\nخمستهم - القطان، ومحمد بن جعفر، وعثمان، ووكيع، ومعاذ - عن شعبة، قال: حدثني عون بن أبي جحيفة، عن أبيه، عن البراء، فذكره.","vol":"11","page":172},{"text":"٨٧٠٢ - (م س) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لولا أن لا تدافَنُوا لدعوتُ الله أن يُسمِعَكم عذاب القبر» . أخرجه مسلم.\nوفي رواية النسائي «أن النبيَّ - ﷺ- سَمِعَ صوتًا من قبر، فقال: متى مات هذا؟ قالوا: مات في الجاهلية، فَسُرَّ بذلك، وقال: لولا أن لا تدفنوا لَدَعَوْتُ الله أن يُسْمِعَكم عذابَ القبر» (١) .\n_________\n(١) رواه مسلم رقم (٢٨٦٨) في صفة الجنة، باب عرض مقعد الميت من الجنة أو النار عليه، والنسائي ٤ / ١٠٢ في الجنائز، باب عذاب القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٧٦ و٢٧٣) قال: حدثنا محمد بن جعفر. وفي (٣/١٧٦) أيضا. قال: حدثنا يزيد، وعبد بن حميد (١١٧١) قال: أخبرنا يزيد بن هارون. ومسلم (٨/١٦١) قال: حدثنا محمد بن المثنى، وابن بشار.\nكلاهما - محمد بن جعفر، ويزيد- عن شعبة، عن قتادة، فذكره.","vol":"11","page":172},{"text":"٨٧٠٣ - (س) عبد الله بن عمر - ﵄- أنَّ رسولَ الله - ﷺ- قال: «هذا الذي تَحْرَّكَ له العرشُ (١)، وفُتحتْ أبوابُ السماء، وشهده سبعون ألفًا من الملائكة، لقد ضُمَّ ضمة، ثم فُرِجَ عنه» أخرجه النسائي (٢) .\n_________\n(١) يعني سعد بن معاذ ﵁.\n(٢) ٤ / ١٠٠ و١٠١ في الجنائز، باب صفة القبر وضغطته، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٤/١٠٠) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا عمرو بن محمد العنقزي، قال: حدثنا ابن إدريس، عن عبيد الله، عن نافع، فذكره.","vol":"11","page":172},{"text":"٨٧٠٤ - (ت س) عبد الله بن دينار قال: كنتُ جالسًا وسليمان بن صُرَد وخالد بن عُرْفُطةَ، فذكروا «أنَّ رجلًا تُوفِّيَ، مات ببطنه، فإذا هما يشتهيان أن يكونا شَهِدا جنازَتَه، فقال أحدُهما للآخر: ألم يَقُلْ رسولُ الله - ﷺ-: مَن يَقْتُلْه بَطْنُهُ لم يعذَّب في قَبره؟ فقال الآخر: بلى» . أخرجه النسائي.\nواختصره الترمذي «أنَّ سليمانَ بنَ صُرد قال لخالد بن عرفطة - أو خالد لسليمان - أما سمعتَ رسولَ الله - ﷺ- يقول: مَنْ قتله بطنه لم يعذَّب في قبره؟ فقال أحدُهما لصاحبه: نعم» (١) .\n_________\n(١) رواه الترمذي رقم (١٠٦٤) في الجنائز، باب ما جاء في الشهداء من هم، والنسائي ٤ / ٩٨ في الجنائز، باب من قتله بطنه، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٦٢) قال: حدثنا محمدبن جعفر. وفي (٤/٢٦٢) قال: حدثنا بهز. وفي (٥/٢٩٢) قال: حدثنا حجاج. والنسائي (٤/٩٨) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد. أربعتهم - ابن جعفر، وبهز، وحجاج، وخالد - عن شعبة، قال: أخبرني جامع بن شداد، قال: سمعت عبد الله بن يسار، فذكره.\nأخرجه أحمد (٤/٢٦٢) قال: حدثنا قران. والترمذي (١٠٦٤) قال: حدثنا عبيد بن أسباط بن محمد القرشي الكوفي، قال: حدثنا أبي.\nكلاهما - قران، وأسباط بن محمد - قالا: حدثنا سعيد الشيباني أبو سنان، عن أبي إسحاق، فذكره.","vol":"11","page":173},{"text":"الفصل الثاني: في سؤال منكر ونكير\n٨٧٠٥ - (خ م د س) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إنَّ العبدَ إذا وُضع في قبره، وتولّى عنه أصحابُه، إنَّه لَيَسْمَعُ قَرْعَ نِعَالهم، إذا انصرفوا: أتاه الملكان، فيُقعدانه، فيقولان له: ما كنتَ تقولُ في هذا الرجل، محمد؟ فأمَّا المؤمن، فيقول: أشهدُ أنَّه عبد الله ⦗١٧٤⦘ ورسولُه، فيقال له: انظُر إلى مقعَدِك من النار، أبْدَلَك الله به مقعدًا من الجنة، قال النبيُّ - ﷺ-: فيراهما جميعًا، قال قتادة: وذُكِرَ لنا أنَّه يُفْسَحُ له في قبره - ثم رجع إلى حديث أنس. وأما الكافر - أو المنافق - وفي رواية: وأما الكافر والمنافق - فيقول: لا أدري، كنتُ أقول ما يقول الناس فيه، فيقال: لا دَرَيتَ، ولا تَلَيتَ، ثم يُضْرَبُ بِمِطْرَقَةٍ من حديد ضربةً بين أُذنيه، فيصيح صيحةً يسمعها مَنْ يليه إلا الثقلين» .\nأخرجه البخاري ومسلم، ولفظ الحديث للبخاري.\nولمسلم أنَّ النبيَّ - ﷺ- قال: «إنَّ العبدَ إذا وُضع في قبره، ثم ذكر نحو ما تقدَّم إلى قوله: وذكر لنا: أنَّه يفسح له في قبره سبعون ذراعًا، ويملأ عليه خَضِرًا إلى يوم يبعثون» لم يزد على هذا.\nوفي رواية أبي داود: أنَّ رسولَ الله - ﷺ- قال: «إنَّ المؤمن إذا وُضِع في قبره أتاه ملك، فيقول له: ما كنتَ تعبد؟ فإن الله هداه، قال: كنت أعبد الله، فيقول: ما كنت تقولُ في هذا الرجل؟ فيقول: هو عبد الله ورسولُه، فما يُسأل عن شيء بعدها، فَيُنْطَلَقُ به إلى بيت كان له في النار، فيقال له: هذا كان لك، ولكنَّ الله عَصَمَكَ، فأبدلك به بيتًا في الجنة، فيراه، فيقول: دَعُوني حتى أذهَبَ فأُبَشِّرَ أهلي، فيقال له: اسْكُن.\nقال: وإنَّ الكافر، أو المنافق إذا وُضع في قبره: أتاه ملك فيُنْهِضه، ⦗١٧٥⦘\nفيقول له: ما كنت تعبدُ؟ فيقول: لا أدري، فيقال [له]: لا دَرَيتَ ولا تلَيْتَ، فيقال له: ما كنتَ تقولُ في هذا الرجل؟ فيقول: كنتُ أقولُ ما يقول الناس، فيضربه بمطراقٍ بين أذنيه، فيصيح صيحة يسمعها الخلق غير الثقلين» .\nوفي رواية أبي داود «أنَّ نبيَّ الله - ﷺ- دخل نخلًا لبني النجار فسمع صوتًا، فَفَزِعَ، فقال: مَنْ أصحابُ هذه؟ قالوا: يا رسول الله، ناس ماتوا في الجاهلية، قال: تعوَّذوا بالله من عذاب القبر، ومن فتنة الدجال، قالوا: ومِمَّ ذاك يا رسول الله؟ قال: إنَّ المؤمن إذا وُضِع في قبره ...» وذكر نحو ما تقدَّم أولًا.\nوأخرجه النسائي إلى قوله: «فيراهما جميعًا» ولم يذكر ما بعده، وأخرجه في أخرى بتمامه (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولا تليت) يقال: لا دريتَ ولا تليتَ، أي: لاتبعت الناس بأن تقول شيئًا يقولونه، وقيل: هو من قولهم: تلا فلان تِلْو غير عاقل: إذا عمل ⦗١٧٦⦘ الجهال، يعني: هلكتَ فخرجتَ من القبيلتين، وقيل: معناه: ولا قرأتَ، وقلبت الواو ياءً للازدواج، وقيل: الصواب: ايتليتَ، افتعلتَ، لا آلو قولك: لا آلو كذا: إذا لم تستطعه، والمحدِّثون لا يروونه إلا تليتَ.\n_________\n(١) رواه البخاري ٣ / ١٨٨ و١٨٩ في الجنائز، باب ما جاء في عذاب القبر، وباب الميت يسمع خفق النعال، ومسلم رقم (٢٨٧٠) في الجنة، باب عرض مقعد الميت من الجنة أو النار عليه، وأبو داود رقم (٣٢٣١) في الجنائز، باب المشي في النعل بين القبور، والنسائي ٤ / ٩٧ و٩٨ في الجنائز، باب مسألة الكافر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٢٦) قال: حدثنا روح بن عبادة. وفي (٣/٢٣٣) قال: حدثنا عبد الوهاب. والبخاري (٢/١١٣ و١٢٣) قال: حدثنا عياش، قال: حدثنا عبد الأعلى. وفي (٢/١١٣) قال البخاري: وقال لي خليفة: حدثنا يزيد بن زريع. ومسلم (٨/١٦٢) قال: حدثنا محمد بن منهال الضرير، قال: حدثنا يزيد بن زريع. وفي (٨/١٦٢) قال: حدثني عمرو بن زرارة، قال: أخبرنا عبد الوهاب - يعني ابن عطاء -. وأبو داود (٣٢٣١) و(٤٧٥٢) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا عبد الوهاب. والنسائي (٤/٩٦ و٩٧) قال: أخبرنا أحمد بن أبي عبيد الله الوراق، قال: حدثنا يزيد بن زريع.\nأربعتهم - روح، وعبد الوهاب، وعبد الأعلى، ويزيد بن زريع - قالوا: حدثنا سعيد بن أبي عروبة.\n٢ - وأخرجه أحمد (٣/١٢٦) . وعبد بن حميد (١١٨٠) . ومسلم (٨/١٦١) قال: حدثنا عبد بن حميد. والنسائي (٤/٩٧) قال: أخبرنا محمد بن عبد الله بن المبارك، وإبراهيم بن يعقوب بن إسحاق. أربعتهم - ابن حنبل، وعبد، ومحمد، وإبراهيم - قالوا: حدثنا يونس بن محمد، قال: حدثنا شيبان بن عبد الرحمن.\nكلاهما - سعيد بن أبي عروبة، وشيبان - عن قتادة، فذكره.","vol":"11","page":173},{"text":"٨٧٠٦ - (ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إذا قُبرَ الميتُ - أو قال: أحدُكم - أتاه ملكان أسودان أزرقان، يقال لأحدهما: المنكر، وللآخر: النكير، فيقولان: ما كنتَ تقولُ في هذا الرجل؟ فيقول ما كان يقول: هو عبد الله ورسولُه، أشهد أنْ لا إله إلا الله، وأنَّ محمدًا عبده ورسوله، فيقولان: قد كُنَّا نعلم أنَّكَ تقول هذا، ثم يُفْسحُ له في قبره سبعون ذراعًا في سبعين، ثم يُنَوَّرُ له فيه، ثم يقال له: نَمْ فيقول: أرجع إلي أهلي فأخبرهم، فيقولان: نَمْ كنومة العروس الذي لا يوقظه إلا أحبُّ أهله إليه، حتى يبعثَه الله من مضجعه ذلك، وإن كان منافقًا قال: سمعتُ الناسَ يقولون قولًا، فقلت مثله، لا أدري، فيقولان: قد كُنَّا نعلم أنَّكَ تقول ذلك، فيقال للأرض: التَئمي عليه، فتلتئم عليه، فتختلف أضلاعه، فلا يزال فيها معذَّبًا حتى يبعثَه الله من مضجعه ذلك» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٧١) في الجنائز، باب ما جاء في عذاب القبر، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٧١) قال: حدثنا أبو سلمة يحيى بن خلف، قال: حدثنا بشر بن المفضل، عن عبد الرحمن بن إسحاق، عن سعيد بن أبي سعيد المقبري، فذكره.","vol":"11","page":176},{"text":"٨٧٠٧ - (خ م د ت) البراء بن عازب - ﵁ - «أنَّ ⦗١٧٧⦘ رسولَ الله - ﷺ- قرأ: ﴿يُثَبِّتُ اللهُ الذين آمنوا بالقولِ الثَّابِتِ﴾ [إبراهيم: ٢٧] قال: نزلَتْ في عذاب القبر» .\nوفي رواية: أنَّ النبيَّ - ﷺ- قال: «المسلمُ إذا سُئِل في القبر يشهد أنْ لا إله إلا الله، وأنَّ محمدًا رسول الله، فذلك قوله: ﴿يُثَبِّتُ اللهُ الذين آمنوا بالقولِ الثابتِ﴾» .\nوفي أخرى قال: «﴿يُثَبِّتُ اللهُ الذين آمنوا بالقولِ الثابتِ﴾ نزلت في عذاب القبر، يقال له: مَنْ ربُّك؟ فيقول: ربِّيَ الله، ونبيي محمد - ﷺ-» . أخرجه البخاري ومسلم وأبو داود والترمذي (١) .\n_________\n(١) رواه البخاري ٣ / ١٨٤ في الجنائز، باب ما جاء في عذاب القبر، وفي تفسير سورة إبراهيم باب ﴿يثبت الله الذين آمنوا بالقول الثابت﴾، ومسلم رقم (٢٨٧١) في الجنة، باب عرض مقعد الميت من الجنة أو النار عليه، والترمذي رقم (٣١١٩) في التفسير، باب ومن سورة إبراهيم، وأبو داود رقم (٤٧٥٠) في السنة، باب في المسألة في القبر وعذاب القبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٢) قال: حدثنا عفان. وفي (٤/٢٩١) قال: حدثنا محمد بن جعفر. والبخاري (٢/١٢٢) قال: حدثنا حفص بن عمر. وفي (٦/١٠٠) قال: حدثنا أبو الوليد. وفي (٢/١٢٢) . ومسلم (٨/١٦٢) . وابن ماجة (٤٢٦٩) . والنسائي (٤/١٠١) قالوا: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. وأبو داود (٤٧٥٠) قال: حدثنا أبو الوليد. والترمذي (٣١٢٠) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو داود.\nخمستهم - عفان، وابن جعفر، وحفص، وأبو الوليد، وأبو داود - عن شعبة، عن علقمة بن مرثد، عن سعد بن عبيدة، فذكره.\nوأخرجه مسلم (٨/١٦٢) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وأبو بكر بن نافع. والنسائي (٤/١٠١) قال: أخبرنا إسحاق بن منصور.\nأربعتهم - ابن أبي شيبة، وابن المثنى، وابن نافع، وإسحاق - قالوا: حدثنا عبد الرحمن - ابن مهدي - عن سفيان، عن أبيه، عن خيثمة، فذكره.","vol":"11","page":176},{"text":"٨٧٠٨ - (د س) البراء بن عازب - ﵁ - قال: «خرجنا مع رسولِ الله - ﷺ- في جَنَازَةِ رَجُل من الأنصار، فانتهينا إلى القبر ولما يُلْحَدْ بعدُ، فجلس رسولُ الله - ﷺ- وجلسنا حوله كأنما على رؤوسنا الطَيرُ، وبيده عُود يَنْكُتُ به في الأرض، فرفع رأسه فقال: تَعَوَّذوا بالله من عذاب القبر - مرتين، أو ثلاثًا» . ⦗١٧٨⦘\nزاد في رواية: وقال: «إن الميتَ ليسمع خَفْق نعالهم إذا وَلَّوْا مدبرين حين يقال له: يا هذا، مَنْ ربُّك؟ وما دِينُك؟ ومن نَبِيُّكَ؟» .\nوفي رواية: «ويأتيه مَلَكان، فيجلسانه، فيقولان له: مَنْ ربُّكَ؟ فيقول: ربي الله، فيقولان له: ما دِينُك؟ فيقول: ديني الإسلام، فيقولان له: ما هذا الرجل الذي بُعِثَ فيكم؟ فيقول: هو رسولُ الله، فيقولان له: وما يُدريك؟ فيقول: قرأتُ كتاب الله، وآمنتُ به، وصدَّقتُ» .\nزاد في رواية «فذلك قوله: ﴿يُثَبِّتُ اللهُ الذين آمنوا بالقول الثابتِ في الحياة الدنيا وفي الآخرة﴾ ثم اتفقا: فينادي منادٍ من السماء: أن صَدَق عبدي، فأفرشوه من الجنة، وألبسوه من الجنة، وافتحوا له بابًا إلى الجنة، فيأتيه من رَوْحها وطيبها، ويُفْسَح له في قبره مَدَّ بصره، وإن الكافر ... فذكر موته، قال: فتعاد روحه في جسده، ويأتيه مَلَكان، فيجلسانه، فيقولان له: مَنْ ربُّك؟ فيقول: هاه هاه، لا أدري، فيقولان: ما دِينُك؟ فيقول: هاه هاه، لا أدري، فيقولان له: ما هذا الرجل الذي بعث فيكم؟ فيقول: هاه هاه لا أدري، فينادي منادٍ من السماء: أنْ كذَبَ، فأفرشوه من النار، وألبسوه من النار، وافتحوا له بابًا إلى النار، فيأتيه من حَرّها وسَمومها، ويُضَيَّق عليه قبرُه حتى تختلفَ فيه أضلاعه» .\nزاد في رواية: «ثم يُقيَّض له أعمى أبكم، معه مِرْزَبَةٌ من حديد ⦗١٧٩⦘ لو ضُرِبَ بها جَبَلٌ لصار ترابًا، فيضربه بها ضربةً يسمعها مَنْ بين المشرق والمغرب، إلا الثقلين، فيصير ترابًا، ثم تعاد فيه الروح» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينكتُ) نكت في الأرض بيده وبقضيب: إذا أثر فيها بذلك.\n(أبكم) الأبكم: الذي خلق أخرس.\n(هاه هاه) من عادة المشدوه الحائر إذا خوطب أن يقول: هاه هاه، كأنه يستفهم عما يسأل عنه.\n_________\n(١) رواه أبو داود رقم (٣٢١٢) في الجنائز، باب الجلوس القبر، ورقم (٤٧٥٣) و(٤٧٥٤) في السنة، باب في المسألة في القبر وعذاب القبر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٤/٢٨٧) قال: حدثنا أبو معاوية. وفي (٤/٢٨٨) قال: حدثنا ابن نمير، وفيه (٤/٢٨٨) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (٤/٢٩٧) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان. وأبو داود (٣٢١٢) و(٤٧٥٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٤٧٥٣) قال: حدثنا هناد بن السري، قال: حدثنا أبو معاوية. وفي (٤٧٥٤) قال: حدثنا هناد بن السري، قال: حدثنا عبد الله بن نمير.\nخمستهم - أبو معاوية، وابن نمير، وزائدة، وسفيان، وجرير - عن الأعمش.\n٢ - وأخرجه أحمد (٤/٢٩٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وابن ماجة (١٥٤٨) قال: حدثنا محمد بن زياد، قال: حدثنا حماد بن زيد. وعبد الله بن أحمد (٤/٢٩٦) قال: حدثناه أبو الربيع، قال: حدثنا حماد بن زيد. كلاهما - معمر، وحماد - عن يونس بن خباب.\n٣ - وأخرجه ابن ماجة (١٥٤٩) قال: حدثنا أبو كريب. والنسائي (٤/٧٨) قال: أخبرنا هارون بن إسحاق، قالا: حدثنا أبو خالد الأحمر، عن عمرو بن قيس.\nثلاثتهم - الأعمش، ويونس، وعمرو - عن منهال بن عمرو، عن زاذان، فذكره.","vol":"11","page":177},{"text":"الفصل الثالث: في أحاديث متفرقة\n٨٧٠٩ - (خ م ت) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ- «يَتْبَعُ الميتَ ثلاث: أهلُه، ومالُه، وَعَمَلُه، فيرجع اثنان، ويبقى واحد، يرجع أهلُه ومالُه، ويبقى عَمَلُه» .\nأخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ١١ / ٣١٥ في الرقاق، باب سكرات الموت، ومسلم رقم (٢٩٦٠) في الزهد في فاتحة، والترمذي رقم (٢٣٨٠) في الزهد، باب رقم (٤٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٨٦) . وأحمد (٣/١١٠) . والبخاري (٨/١٣٤) قال: حدثنا الحميدي. ومسلم (٨/٢١١) قال: حدثنا يحيى بن يحيى، وزهير بن حرب. والترمذي (٢٣٧٩) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك. والنسائي (٤/٥٣) قال: أخبرنا قتيبة. وفي الكبرى «تحفة الأشراف» (٩٤٠) عن سويد بن نصر، عن ابن المبارك.\nستتهم - الحميدي، وأحمد، ويحيى، وزهير، وابن المبارك، وقتيبة - عن سفيان بن عيينة، قال: حدثنا عبد الله بن أبي بكر بن عمرو بن حزم، فذكره.","vol":"11","page":179},{"text":"٨٧١٠ - (د س) أنس بن مالك - ﵁ - أن النبيَّ - ﷺ- قال: «إنَّ العبدَ إذا وُضِعَ في قبره، وتولّى عنه أصحابُه، إنَّه لَيَسمع قرع نعالِهم» . أخرجه أبو داود والنسائي.\nوهو طرف من حديث أنس الذي تقدَّم في الفصل الثاني (١) .\n_________\n(١) رواه أبو داود رقم (٤٧٥٣) في السنة، باب في المسألة في القبر، والنسائي ٤ / ٩٨ في الجنائز، باب المسألة في القبر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم برقم (٨٧٠٥) .","vol":"11","page":180},{"text":"٨٧١١ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ- «ما من أحد يِموتُ إلا نَدِمَ، إن كان مُحْسِنًا، ندم أن لا يكون ازداد، وإن كان مسيئًا، ندم أن لا يكون نزع» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٠٥) في الزهد، باب رقم (٥٩)، وإسناد ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤٠٣) قال: حدثنا سويد بن نصر، قال: أخبرنا ابن المبارك، قال: أخبرنا يحيى بن عبيد الله، قال: سمعت أبي يقول. فذكره.\n(*) قال أبو عيسى الترمذي: هذا حديث إنما نعرفه من هذا الوجه، ويحيى بن عبيد الله قد تكلم فيه شعبة، وهو يحيى بن عبيد الله بن موهب مدني.","vol":"11","page":180},{"text":"٨٧١٢ - (م د ت س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إذا مات الإنسان انقطع عمله إلا من ثلاثة: صدقة جارية، أو علم يُنْتَفَعُ به، أو ولد صالح يدعو له» . أخرجه مسلم وأبو داود والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صدقة جارية) الصدقة الجارية: هي الدَّارَّة المتصلة، كالوقف وما يجري مجراه.\n_________\n(١) رواه مسلم رقم (١٦٣١) في الوصية، باب ما يلحق الإنسان من الثواب بعد وفاته، وأبو داود رقم (٢٨٨٠) في الوصايا، باب ما جاء في الصدقة عن الميت، والترمذي رقم (١٣٧٦) في الأحكام، باب في الوقف، والنسائي ٦ / ٢٥١ في الوصايا، باب فضل الصدقة عن الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٣٧٢) قال: حدثنا سليمان بن داود. والدارمي (٥٦٥) قال: حدثنا موسى بن إسماعيل. والبخاري في «الأدب المفرد» (٣٨) قال: حدثنا أبو الربيع. ومسلم (٥/٧٣) قال: حدثنا يحيى بن أيوب وقتيبة - يعني ابن سعيد- وابن حجر. وأبو داود «تحفة الأشراف» (١٠/١٣٩٧٥) عن يحيى بن أيوب. والترمذي (١٣٧٦) قال: حدثنا علي بن حجر. والنسائي (٦/٢٥١) قال: أخبرنا علي بن حجر. وابن خزيمة (٢٤٩٤) قال: حدثنا علي بن حجر السعدي. خمستهم - موسى بن إسماعيل، وسليمان بن داود أبو الربيع، ويحيى بن أيوب، وقتيبة بن سعيد، وعلي بن حجر - عن إسماعيل بن جعفر.\n٢ - وأخرجه أبو داود (٢٨٨٠) قال: حدثنا الربيع بن سليمان المؤذن قال: حدثنا ابن وهب، عن سليمان- يعني ابن بلال-.\nكلاهما - إسماعيل بن جعفر، وسليمان بن بلال - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.\n(*) في رواية سليمان بن بلال. قال: «عن العلاء بن عبد الرحمن، أراه عن أبيه» .","vol":"11","page":180},{"text":"٨٧١٣ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «نفس المؤمن مُعَلَّقة بِدَينْه حتى يقضى عنه» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٧٨) و(١٠٧٩) في الجنائز، باب رقم (٧٦)، وإسناده حسن، وقال الترمذي: هذا حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٠) قال: حدثنا أبو داود الحفري، عن سفيان. وفي (٢/٤٧٥) قال: حدثنا وكيع، وأبو نعيم. قالا: حدثنا سفيان. والدارمي (٢٥٩٤) قال: أخبرنا محمد بن يوسف، عن سفيان، وابن ماجة (٢٤١٣) قال: حدثنا أبو مروان العثماني. قال: حدثنا إبراهيم بن سعد. والترمذي (١٠٧٩) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا إبراهيم بن سعد.\nكلاهما - سفيان، وإبراهيم بن سعد - عن سعد بن إبراهيم، عن عمر بن أبي سلمة، عن أبيه، فذكره.\n(*) وأخرجه أحمد (٢/٤٧٥) قال: حدثنا عبد الرحمن، عن سفيان، عن سعد بن إبراهيم، عن عمر بن أبي سلمة، عن أبي هريرة، عن النبي -ﷺ-، ليس فيه: «عن أبيه» مثله.\n(*) وأخرجه أحمد (٢/٥٠٨) قال: حدثنا يزيد. والترمذي (١٠٧٨) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو أسامة. كلاهما - يزيد، وأبو أسامة - عن زكريا بن أبي زائدة، عن سعد بن إبراهيم، عن أبي سلمة، فذكره. ليس فيه «عمرو بن أبي سلمة» .","vol":"11","page":181},{"text":"٨٧١٤ - (د) أبو هريرة - ﵁ - قال: «مَرُّوا على رسول الله - ﷺ- بجنازة، فأثْنَوْا عليها خيرًا، فقال: وَجَبَتْ، ثم مَرُّوا بأخرى، فأثْنَوْا عليها شرًا، فقال: وَجَبَتْ، ثم قال: إنَّ بعضَكم على بعض شهداءُ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَجَبَتْ) يقال: وَجَبَتْ في الخير: إذا وجبتْ له الجنة، وفي الشر: إذا وجبت له النار.\n_________\n(١) رقم (٣٢٣٣) في الجنائز، باب في الثناء على الميت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٦٦) قال: حدثنا وكيع، عن سفيان، ومسعر. وفي (٢/٤٧٠) قال: حدثنا عبد الرحمن، عن سفيان. وأبو داود (٣٢٣٣) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. والنسائي (٤/٥٠) قال: أخبرنا محمد بن بشار. قال: حدثنا هشام بن عبد الملك. قال: حدثنا شعبة.\nثلاثتهم - سفيان، ومسعر، وشعبة - عن إبراهيم بن عامر بن مسعود الجمحي، عن عامر بن سعد البجلي، فذكره.\n(*) في رواية مسعر قال: أظنه عن عامر بن سعد.","vol":"11","page":181},{"text":"<span data-type=\"title\" id=toc-1956>الكتاب السادس: في المساجد وما يتعلَّق بها، وبناءُ مسجد رسول الله - ﷺ</span>-، وفيه فصلان\n<span data-type=\"title\" id=toc-1957>الفصل الأول: في بناء مسجدِ رسولِ الله - ﷺ- ومِنْبَرِهِ</span>\n٨٧١٥ - (خ م د س) أنس بن مالك - ﵁ - قال: «قَدِمَ رسولُ الله - ﷺ- المدينةَ، فنزل في عُلْوِ المدينة، في حَيّ يقال لهم: [بنو] عمرو بن عوف فأقام فيهم أربعَ عشرةَ ليلة، ثم إنَّه أرسل إلى ملأ بني النجار، فجاؤوا مُتَقلّدين بسيوفهم، قال: فكأني أنظرُ إلى رسول الله - ﷺ- على راحلته وأبو بكر رِدْفُهُ، ومَلأُ بني النجار حوله، حتى أَلْقَى بفناء أبي أيوب، قال: وكان يصلِي حيث أدركته الصلاة، ويصلِّي في مرابض الغنم، ثم إنه أمر بالمسجد، قال: فأرسل إلى ملأ بني النجار، فجاؤوا، فقال: يا بني النجار، ثامِنوني بحائطكم هذا، قالوا: لا واللهِ، ما نطلب ثمنه إلا إلى الله، قال ⦗١٨٣⦘ أنس: فكان فيه ما أقول، كان فيه نخل، وقبورُ المشركين، وخِرَب، فأمر رسولُ الله - ﷺ- بالنخل فقطع، وبقبور المشركين فنُبشت، والخِرَب فسوّيت، قال: وصَفّوا النَّخل قِبْلَة، وجعلوا عِضادتيه حجارة، قال: فكانوا يَرْتجزون ورسولُ الله - ﷺ- وهم يقولون\nاللهم لا خَيْرَ إلا خيرَ الآخرة ... فانْصر الأنصارَ والمهاجرة» أخرجه البخاري ومسلم وأبو داود والنسائي.\nوعند أبي داود «حَرْث» قال: وكان عبد الوارث يقول «خِرَب» .\nوفي رواية للبخاري وأبي داود نحوه، وفيه: «فجعلوا ينقلون الصّخْر وهم يرتجزون.\nاللهم إنَّ الخيرَ خيرُ الآخرة ... فاغفر للأنصارِ والمهاجره» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثامنوني) ثامنت الرجل في المبيع وعلى السلعة، أثامنه: إذا قاولتَه في ⦗١٨٤⦘ ثمنها وساومته على بيعها منه واشترائها.\n(وخِرَب) الخرب: جمع خِرَبة، ومن رواه «حرث» أراد به الموضع المحروث، والحرث: الزرع.\n_________\n(١) رواه البخاري ١ / ٤٣٨ و٤٣٩ في المساجد، باب هل تنبش قبور مشركي الجاهلية ويتخذ مكانها مساجد، وفي فضائل المدينة، باب حرم المدينة، وفي البيوع، باب صاحب السلعة أحق بالسوم، وفي الوصايا، باب إذا أوقف جماعة أرضًا مشاعًا فهو جائز، وباب وقف الأرض للمسجد، وباب إذا قال الواقف: لا نطلب ثمنه إلا إلى الله فهو جائز، وفي فضائل أصحاب النبي ﷺ، باب مقدم النبي ﷺ وأصحابه المدينة، ومسلم رقم (٥٢٤) في المساجد، باب ابتناء مسجد النبي ﷺ، وأبو داود رقم (٤٥٣) و(٤٥٤) في الصلاة، باب في بناء المساجد، والنسائي ٣ / ٣٩ في المساجد، باب نبش القبور واتخاذ أرضها مسجدًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٢١١) قال: حدثنا عبد الصمد. والبخاري (١/١١٧، ٤/١٤ و١٥، ٥/٨٦) قال: حدثنا مسدد. و(٣/٢٥) قال: حدثنا أبو معمر. و(٣/٨٣) قال: حدثنا موسى بن إسماعيل. وفي (٤/١٤)، (٥/٨٦) قال: حدثنا إسحاق بن منصور، قال: أخبرنا عبد الصمد. ومسلم (٢/٦٥)، (٥/١٨٨) قال: حدثنا يحيى بن يحيى، وشيبان بن فروخ. وأبو داود (٤٥٣) قال: حدثنا مسدد. و(٤٥٤) قال: وقال موسى بن إسماعيل. والنسائي (٢/٣٩) . وفي الكبرى (٦٩٢) . وابن خزيمة (٧٨٨) كلاهما عن عمران بن موسى.\nسبعتهم - عبد الصمد، ومسدد، وأبو معمر، وموسى، ويحيى، وشيبان، وعمران - عن عبد الوارث.\n٢ - وأخرجه أحمد (٣/١١٨ و١٨٠) قال: حدثنا وكيع، وفي (٣/١٢٣) قال: حدثنا يزيد. وفي (٣/٢٤٤) قال: حدثنا عفان. وأبو داود (٤٥٤) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٧٤٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع.\nأربعتهم - وكيع، ويزيد، وعفان، وموسى - عن حماد بن سلمة.\nكلاهما - عبد الوارث، وحماد - عن أبي التياح يزيد بن حميد، فذكره.\n(*) قال موسى بن إسماعيل: وزعم عبد الوارث أنه أفاد حمادا هذا الحديث «أبو داود» (٤٥٤) .","vol":"11","page":182},{"text":"٨٧١٦ - (خ) عكرمة مولى ابن عباس قال: قال لي ابن عباس - ﵄-، ولابنه عليٍّ: «انطلقا إلى أبي سعيد، فاسمعا من حديثه، فانطلقنا، فإذا هو في حائط يُصلحه، فأخذ رداءه فاحْتَبَى، ثم أنشأ يحدِّثنا حتى أتى على ذكر بناء المسجد، فقال: كُنَّا نَحْمِل لَبِنَة لَبِنَة، وعمار لَبنتين لبنتين، فرآه النبيُّ - ﷺ-، فجعل ينفُضُ التراب عنه، ويقول: وَيْحَ عمار، يَدعُوهم إلى الجنة، ويَدْعُوَنه إلى النار، قال: ويقول عَمَّار: أعوذُ بالله من الفتن» . أخرجه البخاري (١) .\nوقد تقدَّم في «كتاب الفضائل» من «حرف الفاء» ذِكْر هذا الحديث، والزيادة التي فيه، فلا حاجة إلى إعادته.\nوزاد رزين «وكانَ رسولُ الله - ﷺ- يَنْقُلُ اللَّبِنَ معهم ويقول:\nهذا الحِمالُ لا حِمالُ خيبرٍ ... هذا أَبَرُّ ربِّنا وأطْهرُ\nولقيه رجل وهو يَنْقُلُ التراب، فقال: يا رسول الله، ناولني لَبِنَتك ⦗١٨٥⦘ أحملها عنك، فقال: اذهبْ، فخذْ غير هذا، فلستَ بأفقرَ مني إلى الله، قال: وجاء رجل كان يحسن عَجْن الطين، وكان من حَضْرموت، فقال رسولُ الله - ﷺ-: رحم الله امرءًا أحسن صنعته، وقال له: الزم أنت هذا الشغل، فإني أراك تُحسِنه» .\n_________\n(١) ١ / ٤٥٠ و٤٥١ في المساجد، باب التعاون في بناء المسجد، وفي الجهاد، باب مسح الغبار عن الرأس في سبيل الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٣/٩٠) قال: حدثنا محبوب بن الحسن. والبخاري (١/١٢١) قال: حدثنا مسدد، قال: حدثنا عبد العزيز بن مختار. وفي (٤/٢٥) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا عبد الوهاب.\nأربعتهم - شعبة، ومحبوب، وعبد العزيز، وعبد الوهاب - عن خالد الحذاء، عن عكرمة، فذكره.","vol":"11","page":184},{"text":"٨٧١٧ - (خ) أبو سعيد الخدري - ﵁ - قال: «كان سَقْفُ المسجد من جريد النخل، فأمر عُمَرُ في خلافته ببناء المسجد وقال: أكِنَّ الناسَ من المطر، وإياك أن تُحَمِّر أَو تُصَفِّر فتفتن الناس» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ١ / ٤٤٨ و٤٤٩ في المساجد، باب بنيان المسجد، وقد وصله في الاعتكاف وغيره من طريق أبي سلمة عن أبي سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب المساجد باب بنيان المسجد.","vol":"11","page":185},{"text":"٨٧١٨ - (خ د) عبد الله بن عمر - ﵄- قال: «كان المسجد على عهد رسول الله - ﷺ- مبنيًّا باللَّبِن، وسَقْفُه بالجريد، وعُمُده خَشَبُ النخل، فلم يزد فيه أبو بكر شيئًا، وزاد فيه عمر، وبناه على بنائه في عهد رسول الله - ﷺ- باللَّبنِ والجريد، وأعاد عُمُدَه خشبًا، ثم غَيَّره عثمان وزاد فيه زيادة كثيرة، وبنى جُدُرَه بالحجارة المنقوشة والقَصَّة، وجعل عُمُده من حجارة منقوشة، وسقفه ساجًا» . أخرجه البخاري وأبو داود.\nوفي رواية لأبي داود أيضًا «أنَّ مسجدَ النبيِّ - ﷺ- كان سوارِيه على عهد ⦗١٨٦⦘ رسول الله - ﷺ- من جُذُوع النخلِ، وأعلاه مُظَلَّل بجريد النخل، ثم إنها نَخِرَتْ في خلافة أبي بكر، فبناها بجذوعِ النخل وجريدِ النخل، ثم إنَّها نَخِرَت في خلافة عثمان، فبناها بالآجُرِّ، فلم تزل ثابتة حتى الآن» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (والقَصَّة) القَصَّةُ: الجِصُّ بلغة أهل الحجاز.\n_________\n(١) رواه البخاري ١ / ٤٤٩ و٤٥٠ في المساجد، باب بنيان المسجد، وأبو داود رقم (٤٥١) و(٤٥٢) في الصلاة، باب في بناء المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٣٠) (٦١٣٩) . والبخاري (١/١٢١) قال: حدثنا علي بن عبد الله. وأبو داود (٤٥١) قال: حدثنا محمد بن يحيى بن فارس، ومجاهد بن موسى. وابن خزيمة (١٣٢٤) قال: حدثنا محمد بن يحيى (ح) وحدثنا علي بن سعيد النسوي.\nخمستهم - أحمد بن حنبل، وعلي بن عبد الله، ومحمد بن يحيى، ومجاهد بن موسى، وعلي بن سعيد النسوي - قالوا: حدثنا يعقوب - هو ابن إبراهيم بن سعد -، قال: حدثني أبي، عن صالح بن كيسان، قال: حدثنا نافع، فذكره.","vol":"11","page":185},{"text":"٨٧١٩ - (خ م ت) عثمان بن عفان - ﵁ - قال: عند قول الناس فيه «حين بني مسجد رسول الله - ﷺ-: إنَّكم أكثرتُم، وإني سمعت رسولَ الله - ﷺ- يقول: مَن بنى مسجدًا يبتغي به وجه الله بنى الله له بيتًا في الجنة» .\nوفي أخري «بنى الله له في الجنة مثله» . أخرجه البخاري ومسلم.\nوأخرج الترمذي المسند من الثانية فقط (١) .\n_________\n(١) رواه البخاري ١ / ٤٥٣ في المساجد، باب من بني مسجدًا، ومسلم رقم (٥٣٣) في المساجد، باب فضل بناء المساجد والحث عليها، والترمذي رقم (٣١٨) في الصلاة، باب ما جاء في فضل بنيان المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/١٢٢) قال: حدثنا يحيى بن سليمان. ومسلم (٢/٦٨ و٨/٢٢١) قال: حدثني هارون بن سعيد الأيلي، وأحمد بن عيسى.\nثلاثتهم - يحيى، وهارون، وأحمد - عن ابن وهب، قال: أخبرني عمرو - وهو ابن الحارث - أن بكيرا حدثه، أن عاصم بن عمر بن قتادة حدثه، أنه سمع عبيد الله الخولاني، فذكره.\nأخرجه أحمد (١/٦١) (٤٣٤) قال: حدثنا عبد الكبير بن عبد المجيد أبو بكر الحنفي. وفي (١/٧٠) (٥٠٦) قال: حدثنا الضحاك بن مخلد. والدارمي (١٣٩٩) قال: حدثنا أبو عاصم. ومسلم (٢/٦٨) و(٨/٢٢٢) قال: حدثنا زهير بن حرب ومحمد بن المثنى، قالا: حدثنا الضحاك بن مخلد. وفي (٨/٢٢٢) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: حدثنا أبو بكر الحنفي وعبد الملك بن الصباح. وابن ماجة (٧٣٦) قال: حدثنا محمد بن بشار، قال: حدثنا أبو بكر الحنفي. والترمذي (٣١٨) قال: حدثنا بندار، قال: حدثنا أبو بكر الحنفي. وابن خزيمة (١٢٩١) قال: حدثنا محمد بن بشار، قال: حدثنا أبو بكر، يعني الحنفي.\nثلاثتهم - عبد الكبير، والضحاك بن مخلد أبو عاصم، وعبد الملك بن الصباح - عن عبد الحميد بن جعفر، قال: حدثني أبي، عن محمود بن لبيد، فذكره.","vol":"11","page":186},{"text":"٨٧٢٠ - (ت) أنس بن مالك - ﵁ - أنَّ النبيَّ - ﷺ- قال: ⦗١٨٧⦘ «مَنْ بنى مسجدًا - صغيرًا كان أو كبيرًا - بنى الله له بيتًا في الجنة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٩) في الصلاة، باب ما جاء في فضل بنيان المسجد، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١٩) قال: حدثنا قتيبة، قال: حدثنا نوح بن قيس، عن عبد الرحمن مولى قيس، عن زياد النميري، فذكره.","vol":"11","page":186},{"text":"٨٧٢١ - (س) عمرو بن عبسة (١) - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ بَنَى لله مسجدًا، ليُذكر الله فيه، بنى الله له بيتًا في الجنة» . أخرجه النسائي (٢) .\n_________\n(١) في المطبوع: أنس بن مالك، وهو خطأ.\n(٢) ٢ / ٣١ في المساجد، باب الفضل في بناء المساجد، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٨٦) قال: حدثنا حيوة بن شريح. والترمذي (١٦٣٥) قال: حدثنا إسحاق بن منصور المروزي، قال: أخبرنا حيوة بن شريح الحمصي. والنسائي (٢/٣١) . وفي الكبرى (٦٧٨) قال: أخبرنا عمرو بن عثمان.\nكلاهما - حيوة، وعمرو - قالا: حدثنا بقية، عن بحير بن سعد، عن خالد بن معدان، عن كثير بن مرة، فذكره.\n(*) رواية الترمذي مختصرة على: «من شاب ...» ورواية النسائي مختصرة على: «من بنى لله مسجدا ...» .","vol":"11","page":187},{"text":"٨٧٢٢ - (د) أبو الوليد - ﵀- قال: سألتُ ابنَ عُمَرَ عن الحصا الذي كان في المسجد، فقال: «إنَّا مُطِرْنا ذاتَ ليلة، فأصبحتِ الأرضُ مُبْتَلَّة، فجعل الرجل يجيء بالحصا في ثوبه، فيبسطه تحته، فلما قضى رسولُ الله - ﷺ- صلاتَه قال: ما أحسن هذا!» (١) .\n_________\n(١) رواه أبو داود رقم (٤٥٨) في الصلاة، باب في حصى المسجد، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٨) قال: حدثنا سهل بن تمام بن بزيع. وابن خزيمة (١٢٩٨) قال: حدثنا محمد بن بشار، قال: حدثني عبد الصمد.\nكلاهما - سهل بن تمام، وعبد الصمد بن عبد الوارث - عن عمر بن سليم الباهلي، قال: حدثني أبو الوليد، فذكره.\n(*) رواية سهل بن تمام بن بزيع مختصرة على أول الحديث.","vol":"11","page":187},{"text":"٨٧٢٣ - (د) أبو هريرة - ﵁ - قال أبو بدر - وهو شجاعُ بن الوليد- أراه قد رفعه إلى النبيِّ - ﷺ- «إن الحصاة لَتُنَاشِد الله الذي يخرجها من المسجد ليدَعها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٠) في الصلاة، باب في حصى المسجد، وإسناده ضعيف، وليس في نسخ أبي داود المطبوعة لفظه \" ليدعها \" في آخر الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٠) قال: حدثنا محمد بن إسحاق أبو بكر قال: حدثنا أبو بدر شجاع بن الوليد، قال: حدثنا شريك. قال: حدثنا أبو حصين، عن أبي صالح، فذكره.\n(*) وأخرجه أبو داود (٤٥٩) قال: حدثنا عثمان بن أبي شيبة. قال: حدثنا أبو معاوية ووكيع. قالا: حدثنا الأعمش، عن أبي صالح. قال: كان يقال: إن الرجل إذا أخرج الحصى من المسجد تناشده.","vol":"11","page":187},{"text":"٨٧٢٤ - (د) عبد الله بن عمر - ﵄- «أنَّ رسولَ الله ⦗١٨٨⦘ ﷺ- لمَّا بَدَّن، قال له تميم الداريُّ: ألا أَتّخِذُ لك مِنْبَرًا يجمع - أو يحمل - عِظامك؟ قال: بلى، قال: فاتخذَ له منبرًا، مِرْقاتين» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَدَّن) بدَّن الرجل بالتشديد: إذا كَبِر، وبالتخفيف وبضم الدال: إذا سمن.\n_________\n(١) رقم (١٠٨١) في الصلاة، باب اتخاذ المنبر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٠٨١) قال: حدثنا الحسن بن علي، قال: حدثنا أبو عاصم، عن ابن أبي رواد، عن نافع، فذكره.","vol":"11","page":187},{"text":"٨٧٢٥ - (خ) جابر بن عبد الله﵄- أن امرأةَ قالت: «يا رسولَ الله ألا أجعلُ لك شيئًا تَقْعُدُ عليه؟ فإن لي غلامًا نجَّارًا، قال: إن شئتِ، فعملتِ المنبرَ» ... وذكر الحديث، وقد تقدم ذِكْر المنبر في كتاب الصلاة. أخرجه البخاري (١) .\n_________\n(١) ١ / ٤٥٢ و٤٥٣ في المساجد، باب الاستعانة بالنجار والصناع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٠٠) قال: حدثنا وكيع. والبخاري (١/١٢٢) و(٣/٨٠) قال: حدثنا خلاد بن يحيى. وفي (٤/٢٣٧) قال: حدثنا أبو نعيم.\nثلاثتهم - وكيع، وخلاد، وأبو نعيم - قالوا: حدثنا عبد الواحد بن أيمن، عن أبيه، فذكره.","vol":"11","page":188},{"text":"٨٧٢٦ - (خ م د) سلمة بن الأكوع - ﵁ - قال: «كان بين مِنَبرِ رسولِ الله - ﷺ- وبين الحائط كَقَدْر مَمَرّ الشاة» . أخرجه أبو داود.\nوعند البخاري ومسلم قال: «كان جِدَارُ المسجد عند المِنْبَرِ ما كادت الشاة تجوزُه» .\nوفي أخرى لمسلم «أنَّ سلمةَ كان يتحَّرى مَوْضِعَ المُصحَفِ يُسبِّح ⦗١٨٩⦘ فيه، وذَكَر: أنَّ النبيَّ - ﷺ- كان يتحِّرى ذلك المكان، وكان بين المنبر والقِبلةِ قَدْرَ مَمَرِّ الشاةِ» .\nوفي رواية لهما «كان سلمةُ يتحرَّى الصلاةَ عند الأُسطوانة التي عند المصحف، فقلت له: يا أبا مسلم، أراكَ تتحرَّى الصلاة عند الأسطوانة؟ قال: رأيتُ النبيَّ - ﷺ- يتحرَّى الصلاة عندها» .\nوقد جعل الحميديُّ هذا والذي قبله حديثين، وذكر أنَّ أبا مسعود جعلهما كذلك، وهما حديث واحد (١) .\n_________\n(١) رواه البخاري ١ / ٤٧٥ و٤٧٦ في سترة المصلي، باب قدر كم ينبغي أن يكون بين المصلي والسترة، وباب الصلاة إلى الأسطوانة، ومسلم رقم (٥٠٩) في الصلاة، باب دنو المصلي من السترة، وأبو داود رقم (١٠٨٢) في الصلاة، باب موضع المنبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٥٤) . ومسلم (٢/٥٩) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن المثنى.\nثلاثتهم - أحمد بن حنبل، وإسحاق، ومحمد بن المثنى - عن حماد بن مسعدة، عن يزيد - يعني ابن أبي عبيد - فذكره.\nأخرجه البخاري (١/١٣٣) قال: حدثنا المكي بن إبراهيم. وأبو داود (١٠٨٢) قال: حدثنا مخلد بن خالد، قال: حدثنا أبو عاصم.\nكلاهما - المكي، وأبو عاصم - عن يزيد بن أبي عبيد، فذكره.","vol":"11","page":188},{"text":"٨٧٢٧ - (خ) السائب بن يزيد - ﵀- «أنَّه سمع عثمانَ بنَ عَفَّانَ - ﵁- على مِنْبَرِ النبيِّ - ﷺ-» . أخرجه البخاري هكذا (١) .\n_________\n(١) ١٣ / ٢٦١ في الاعتصام، باب ما ذكر النبي ﷺ وحض على اتفاق أهل العلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧٣٣٨) حدثنا أبو اليمان، أخبرنا شعيب، عن الزهري، أخبرني السائب بن يزيد، فذكره.","vol":"11","page":189},{"text":"<span data-type=\"title\" id=toc-1958>الفصل الثاني: في أحكام تتعلق بالمساجد</span>، وفيه أربعة فروع\n<span data-type=\"title\" id=toc-1959>الفرع الأول: في البصاق</span>\n٨٧٢٨ - (خ م س) أنس بن مالك - ﵁ - «أنَّ رسولَ الله - ﷺ- رأى نُخامة في القِبْلة، فشَقَّ ذلك عليه، حتى رُئي [في وجهه]، فقام فحكَّه بيده، فقال: إنَّ أحدَكم إذا قام في الصلاة فإنَّما يُناجي ربّه، فإن ربَّه بينه وبين القِبلة، فلا يَبْزُقَنَّ أحدُكم قِبَل قِبْلتِه، ولكنْ عن يساره أو تحت قدمه، ثم أخذ طرَف رِدائه، فبصق فيه، ثم رد بعضه على بعض، فقال: أو يفعل هكذا» هذه رواية البخاري.\nوفي رواية له ولمسلم قال: «إنَّ المؤمن إذا كان في الصلاة، فإنَّما يناجي ربَّه، فلا يَبْزُقَنَّ بين يديه، ولا عن يمينه، ولكنْ عن يساره، تحت قدمه» .\nوللبخاري طرف منه قال: «بزَق النبيُّ - ﷺ- في ثوب» لم يزد عليه.\nوفي رواية النسائي «أنَّ النبيَّ - ﷺ- أخذ طرف ردائِه فَبَزَق فيه، فردَّ بعضه على بعض» . ⦗١٩١⦘\nوله في أخرى قال: «رأى رسولُ الله - ﷺ- نُخامة في قِبْلَةِ المسجد، فغضِب، حتى احمرَّ وجهه، فقامت امرأة من الأنصار فحكَّتهْا، وجعلت مكانه خَلُوقًا، قال رسولُ الله - ﷺ-: ما أحسنَ هذا!» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نخامة) النُّخَامَة: بَزْقَةٌ تخرج من أصل الحلق من مخرج الخاء.\n_________\n(١) رواه البخاري ١ / ٤٢٥ في المساجد، باب حك البزاق باليد من المسجد، وباب لا يبصق عن يمينه في الصلاة، وباب ليبزق عن يساره أو تحت قدمه اليسرى، وباب إذا بدره البزاق فليأخذ بطرف ثوبه، وفي مواقيت الصلاة، باب المصلي يناجي ربه، وفي العمل في الصلاة، باب ما يجوز من البصاق والنفخ في الصلاة، ومسلم رقم (٥٥١) في المساجد، باب النهي عن البصاق في المسجد في الصلاة وغيرها، والنسائي ١ / ١٦٣ في الطهارة، باب البزاق يصيب الثوب و٢ / ٥٢ و٥٣ في المساجد، باب تخليق المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢١٩) . والبخاري (١/٧٠) قال: حدثنا محمد بن يوسف، كلاهما - الحميدي، ومحمد - قالا: حدثنا سفيان. ورواية البخاري مختصرة: «بزق النبي -ﷺ- في ثوبه ...» .\n٢ - وأخرجه أحمد (٣/١٩٩) . والدارمي (١٤٠٣) كلاهما، عن يزيد بن هارون.\n٣ - وأخرجه أحمد (٣/١٨٨) قال: حدثنا محمد بن عبد الله بن المثنى.\n٤ - وأخرجه البخاري (١/١١٢) قال: حدثنا قتيبة. والنسائي مختصرا (١/١٦٣) . وفي الكبرى (٢٨٩) قال: أخبرنا علي بن حجر.\nكلاهما - قتيبة، وعلي - قال: حدثنا إسماعيل بن جعفر.\n٥ - وأخرجه البخاري (١/١١٣) قال: حدثنا مالك بن إسماعيل، قال: حدثنا زهير بن معاوية.\n٦ - وأخرجه أبو داود (٣٩٠) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد - وهو ابن سلمة - مختصرا.\nستتهم - سفيان، ويزيد، وابن المثنى، وابن جعفر، وزهير، وحماد - عن حميد، فذكره.","vol":"11","page":190},{"text":"٨٧٢٩ - (خ م ط د س) عبد الله بن عمر - ﵄- «أنَّ رسولَ الله - ﷺ- رأى بُصاقًا في جِدار القِبلة، فحكَّه، ثم أقبل على الناس، فقال: إذا كان أحدُكم يصلِّي فلا يبصق قِبَل وجهه، فإنَّ الله قِبَلَ وجهه [إذا صلّى]» .\nوفي رواية قال: «رأى رسولُ الله - ﷺ- نُخامة في قِبْلَةِ المسجد فحكَّها بيده، وتَغَيَّظَ» . أخرجه البخاري ومسلم والموطأ والنسائي.\nوفي رواية أبي داود قال: «بينما رسولُ الله - ﷺ- يخطُب يومًا، إذ رأى ⦗١٩٢⦘ نخامة في قِبْلَةِ المسجد، فتغيظَ على الناس، ثم حكَّها - قال: وأحسِبه قال: ودعا بزَعْفران فَلَطَخَه به - ثم قال: إنَّ الله تعالى قِبَلَ وجهِ أحدِكم إذا صلى فلا يَبْصُقُ بين يديه» (١) .\n_________\n(١) رواه البخاري ١ / ٤٢٦ في المساجد، باب حك البزاق باليد من المسجد، وفي صفة الصلاة، باب هل يلتفت لأمر ينزل به، وفي العمل في الصلاة، باب ما يجوز من البصاق والنفخ في الصلاة، وفي الأدب، باب ما يجوز من الغضب والشدة لأمر الله، ومسلم رقم (٥٤٧) في المساجد، باب النهي عن البصاق في المسجد، والموطأ ١ / ١٩٤ في القبلة، باب النهي عن البصاق في القبلة، وأبو داود رقم (٤٧٩) في الصلاة، باب في كراهية البزاق في المسجد، والنسائي ٢ / ٥١ في المساجد، باب النهي عن أن يتنخم الرجل في قبلة المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» (١٣٨) . وأحمد (٢/٦) (٤٥٠٩) قال: حدثنا إسماعيل. قال: أخبرنا أيوب. وفي (٢/١٨) (٤٦٨٤) قال: حدثنا يحيى. عن ابن أبي رواد. وفي (٢/٢٩) (٤٨٤١) قال: حدثنا محمد، قال: حدثنا عبيد الله. وفي (٢/٣٢) (٤٨٧٧) قال: حدثنا يزيد، قال: أخبرنا محمد. وفي (٢/٣٤) (٤٩٠٨) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن أبي روَّاد. وفي (٢/٥٣) (٥١٥٢) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/٦٦) (٥٣٣٥) قال: قرأت على عبد الرحمن: مالك. (ح) وحدثنا إسحاق، قال: أخبرنا مالك. وفي (٢/٧٢) (٥٤٠٨) قال: حدثنا أبو سلمة، قال: أخبرنا ليث. وفي (٢/٩٩) (٥٧٤٥) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة، قال: حدثنا ليث بن أبي سليم. وفي (٢/١٤١) (٦٢٦٥) قال: حدثنا محمد بن عبد الرحمن، قال: حدثنا أيوب. وفي (٢/١٤٤) (٦٣٠٦) قال: حدثنا يعلى ومحمد، ابنا عبيد، قالا: حدثنا محمد - يعني ابن إسحاق -. والدارمي (١٤٠٤) قال: أخبرنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب. والبخاري (١/١١٢) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (١/١٩١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. وفي (٢/٨٢) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد، عن أيوب. وفي (٨/٣٣) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية. ومسلم (٢/٧٥) قال: حدثنا يحيى بن يحيى التميمي، قال: قرأت على مالك. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير، وأبو أسامة (ح) وحدثنا ابن نمير، قال: حدثنا أبي، جميعا عن عبيد الله (ح) وحدثنا قتيبة، ومحمد بن رمح، عن الليث بن سعد (ح) وحدثني زهير بن حرب، قال: حدثنا إسماعيل - يعني ابن علية -. عن أيوب. (ح) وحدثنا ابن رافع، قال: حدثنا ابن أبي فديك، قال: أخبرنا الضحاك - يعني ابن عثمان -. (ح) وحدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد، قال: قال ابن جريج: أخبرني موسى بن عقبة. وأبو داود (٤٧٩) قال: حدثنا سليمان بن داود، قال: حدثنا حماد، قال: حدثنا أيوب.. وابن ماجة (٧٦٣) قال: حدثنا محمد بن رمح المصري، قال: أنبأنا الليث بن سعد. والنسائي (٢/٥١) وفي الكبرى (٧١٤) قال: أخبرنا قتيبة بن سعيد، عن مالك. وفي الكبرى (٤٤٣) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. وابن خزيمة (٩٢٣) قال: حدثنا يعقوب الدورقي، قال: حدثنا إسماعيل بن علية، قال: أخبرنا أيوب (ح) وحدثني مؤمل بن هشام، قال: حدثنا إسماعيل - يعني ابن علية -، عن أيوب.\nعشرتهم - مالك، وأيوب، وعبد العزيز بن أبي رواد، وعبيد الله بن عمر، ومحمد بن إسحاق، وليث بن سعد، وليث بن أبي سليم، وجويرية، والضحاك بن عثمان، وموسى بن عقبة - عن نافع، فذكره.\n(*) رواية يحيى، عن ابن أبي رواد، مختصرة على: «أن رسول الله -ﷺ- رأى نخامة في قبلة المسجد، فحكها، وخلَّق مكانها» .\n(*) لفظ رواية ليث بن أبي سليم: «إذا صلى أحدكم فلا يتنخمن تجاه القبلة، فإن تجاهه الرحمن، ولا عن يمينه، ولكن عن شماله، أو تحت قدمه اليسرى» .","vol":"11","page":191},{"text":"٨٧٣٠ - (خ م د س) أبو سعيد الخدري وأبو هريرة - ﵄- أنَّ رسولَ الله - ﷺ- «رأى نُخامة في جدار المسجد، فتناول حَصاة فَحتها، فقال: إذا تَنَخَّم أحدُكم فلا يَتَنَخَّمَنَّ قِبَل وجهه ولا عن يمينه، وليَبْصُق عن يساره، أو تحت قدمه اليسرى» . أخرجه البخاري ومسلم عنهما.\nولهما من رواية ابن عُيينة عن أبي سعيد وحدَه. وقال: «فحكَّها بحصاةٍ، ونهى أن يبصقَ الرجل بين يديه أو عن يمينه، ولكنْ عن يساره، أو تحت قدمه اليسرى» .\nوأخرجه النسائي عن [أبي سعيد] الخدري وحدَه.\nوأخرجه أبو داود عن [أبي سعيد] الخدريِّ: أنَّ رسولَ الله - ﷺ- كان يحبُّ العَراجينَ، ولا يزال في يده منها، وإنه دخل المسجد، فرأى ⦗١٩٣⦘ نُخامةً في قبلة المسجد، فحكَّها، ثم أقبل على الناس مُغْضَبًا، فقال: «أيَسُرُّ أحدَكم أن يُبْصَقَ في وجهه؟ فإن أحدَكم إذا استقبل القِبْلَة، فإنما يستقبلُ ربَّه ﷿، والملَك عن يمينه، فلا يَتْفُلْ عن يمينه ولا في قِبْلَتِهِ، وليَبْصُقْ عن يساره، أو تحت قدمه، فإن عَجِلَ به أمْرٌ، فَلْيَتُفُلْ هكذا ووصف لنا ابنُ عجلان ذلك: أنْ يَتْفُلَ في ثوبه، ثم يردَّ بعضَهُ على بَعْض» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العراجين) العراجين: جمع عُرجون، وهو القضيب الأصفر المتقوِّس الذي يكون عذق الرطب فيه.\n(يتفل) التفل: أقل ما يكون من البزاق، والنفثُ أقل منه.\n_________\n(١) رواه البخاري ١ / ٤٢٩ في المساجد، باب حك المخاط بالحصى من المسجد، وباب لا يبصق عن يمينه في الصلاة، ومسلم رقم (٥٤٨) في المساجد، باب النهي عن البصاق في المسجد، وأبو داود رقم (٤٨٠) في الصلاة، باب في كراهية البزاق في المسجد، والنسائي ٢ / ٥١ و٥٢ في المساجد، باب ذكر نهي النبي ﷺ عن أن يبصق الرجل بين يديه أو عن يمينه وهو في صلاته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٢٨) . وأحمد (٣/٦) . والبخاري (١/١١٣) قال: حدثنا علي بن عبد الله. ومسلم (٢/٧٥) قال: حدثنا يحيى بن يحيى، وأبو بكر بن أبي شيبة، وعمرو الناقد. والنسائي (٢/٥١) . وفي الكبرى (٧١٥) قال: أخبرنا قتيبة. وابن خزيمة (٨٧٤) قال: حدثنا عبد الجبار بن العلاء. ثمانيتهم - الحميدي، وأحمد، وعلي، ويحيى، وأبو بكر، والناقد، وقتيبة، وعبد الجبار - عن سفيان ابن عيينة.\n٢ - وأخرجه أحمد (٣/٥٨) قال: حدثنا حجاج. والبخاري (١/١١٢) قال: حدثنا يحيى بن بكير. كلاهما - حجاج، وابن بكير - قالا: حدثنا الليث، عن عقيل.\n٣ - وأخرجه أحمد (٣/٨٨) قال: حدثنا بشر بن شعيب بن أبي حمزة، قال: أخبرني أبي.\n٤ - وأخرجه أحمد (٣/٩٣) قال: حدثنا أبو كامل. والدارمي (١٤٠٥) قال: حدثنا سليمان بن داود. والبخاري (١/١١٢) قال: حدثنا موسى بن إسماعيل. ومسلم (٢/٧٦) قال: حدثني زهير بن حرب، قال: حدثنا يعقوب بن إبراهيم. وابن ماجة (٧٦١) قال: حدثنا محمد بن عثمان العثماني أبو مروان. خمستهم - أبو كامل، وسليمان بن داود، وموسى، ويعقوب، وأبو مروان - عن إبراهيم بن سعد.\n٥ - وأخرجه أحمد (٣/٩٣) قال: حدثنا سكن بن نافع، قال: حدثنا صالح.\n٦ - وأخرجه مسلم (٢/٧٦) قال: حدثني أبو الطاهر، وحرملة. والنسائي في الكبرى «تحفة الأشراف» (٣٩٩٧) عن أبي الطاهر بن السرح. والحارث بن مسكين. وابن خزيمة (٨٧٥) قال: حدثنا يونس بن عبد الأعلى. أربعتهم - أبو الطاهر، وحرملة، والحارث، ويونس بن عبد الأعلى - عن ابن وهب، عن يونس بن يزيد الأيلي.\nستتهم - سفيان، وعقيل، وشعيب، وإبراهيم، وصالح، ويونس - عن الزهري، عن حميد بن عبد الرحمن، فذكره.\n(*) رواية سفيان - عن أبي سعيد - ولم يذكر «أبا هريرة» .","vol":"11","page":192},{"text":"٨٧٣١ - (خ م د س) أبو هريرة - ﵁ - أنَّ رسول الله - ﷺ- قال: «إذا قام أحدُكم إلى الصلاة، فلا يبصق أمامَه، فإنما يناجي الله، ما دام في مُصلاَّه، ولا عن يمينه، فإنَّ عن يمينه مَلَكًا، ولْيَبْصُقْ عن يساره أو تحت قدمه، فيدفنها» أخرجه البخاري ومسلم. ⦗١٩٤⦘\nولمسلم «أنَّه رأى نُخامة في قبلةِ المسجد، فأقبل على الناس، فقال: ما بالُ أحدِكم يقوم مستقبلَ ربَّه، فيتَنَخَّعُ أمامَهُ؟ أيُحبُّ أن يُستَقْبَلَ، فيتنخَّعَ في وجهه؟ فإذا تنخَّعَ أحدُكم، فليتنخَّع عن يساره، أو تحت قدمه، فإن لم يجد فليَتْفُلْ هكذا - ووصف الراوي - فَتَفَلَ في ثوبه، ثم مسح بعضه ببعض» .\nوفي رواية: «كأنِّي انظرُ إلى رسولِ الله - ﷺ- يَرُدُّ ثوبه بعضَه على بعض» .\nوفي رواية أبي داود قال: «مَنْ دَخَلَ هذا المسجد فبزق فيه أو تنخَّم، فَليَحْفِر فليدفنه، فإن لم يفعلْ فليبزقْ في ثوبه، ثم ليخرجْ به» .\nوفي رواية النسائي: أنَّ النبيَّ - ﷺ- قال: «إذا صلَّى أحدُكم فلا يَبْصُقْ بين يديه، ولا عن يمينه، ولكنْ عن يساره أو تحت قدمه ...» وذكر الحديث (١) .\n_________\n(١) رواه البخاري ١ / ٤٢٨ و٤٢٩ في المساجد، باب دفن النخامة في المسجد، ومسلم رقم (٥٥٠) في المساجد، باب النهي عن البصاق في المسجد، وأبو داود رقم (٤٧٧) في الصلاة، باب في كراهية البزاق في المسجد، والنسائي ١ / ١٦٣ في الطهارة، باب البزاق يصيب الثوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٦٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن الزهري، عن حميد بن عبد الرحمن، فذكره.","vol":"11","page":193},{"text":"٨٧٣٢ - (خ م د ت س) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «البصاقُ في المسجد خطيئة، وكفَّارتُها دَفْنُها» أخرجه الجماعة إلا الموطأ. ⦗١٩٥⦘\nوفي أخرى لأبي داود قال: «التَّفْلُ في المسجد خطيئة، وكفَّارتُه أن يُواريَه» .\nوفي أخرى له «النخاعةُ» (١) .\n_________\n(١) رواه البخاري ١ / ٤٢٨ في المساجد، باب كفارة البزاق في المسجد، ومسلم رقم (٥٥٢) في المساجد، باب النهي عن البصاق في المسجد، وأبو داود رقم (٤٧٤) و(٤٧٥) و(٤٧٦) في الصلاة، باب في كراهية البزاق في المسجد، والترمذي رقم (٥٧٢) في الصلاة، باب ما جاء في كراهية البزاق في المسجد، والنسائي ٢ / ٥٠ و٥١ في المساجد، باب البصاق في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٧٣) قال: حدثنا حجاج. و(٣/٢٧٧) قال: حدثنا يزيد بن هارون. و(٣/٢٧٧) قال: حدثنا الضحاك بن مخلد. والدارمي (١٤٠٢) قال: حدثنا هاشم بن القاسم. والبخاري (١/١١٣) قال: حدثنا آدم. ومسلم (٢/٧٧) قال: حدثنا يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث. وابن خزيمة (١٣٠٩) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا أبو داود.\nسبعتهم - حجاج ويزيد، والضحاك، وهاشم، وآدم، وخالد، وأبو داود - عن شعبة.\n٢ - وأخرجه أحمد (٣/٢٣٢ و٢٧٧) . وابن خزيمة (١٣٠٩) قال: حدثنا زياد بن أيوب.\nكلاهما - أحمد، وزياد - عن محمد بن يزيد الواسطي، عن هشام، وشعبة.\n٣ - وأخرجه أحمد (٣/١٨٣) قال: حدثنا يحيى بن سعيد، ووكيع. وفيه (٣/١٨٣) قال: حدثنا إسماعيل. و(٣/٢٧٤) قال: حدثنا محمد بن يزيد الواسطي. وابن خزيمة (١٣٠٩) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا ابن علية. (ح) وحدثنا سلم بن جنادة، قال: حدثنا وكيع.\nأربعتهم - يحيى، ووكيع، ومحمد، وابن علية - عن هشام الدستوائي.\n٤ - وأخرجه أحمد (٣/١٠٩) قال: حدثنا ابن أبي عدي، ومحمد بن جعفر و(٣/٣٠٩) قال: حدثنا الضحاك بن مخلد. و(٣/٢٣٤) قال: حدثنا عبد الوهاب. وأبو داود (٤٧٦) قال: حدثنا أبو كامل، قال: حدثنا يزيد بن زريع.\nخمستهم - ابن أبي عدي، وابن جعفر، والضحاك، وعبد الوهاب، ويزيد - عن سعيد بن أبي عروبة.\n٥ - وأخرجه أحمد (٣/٢٨٩) قال: حدثنا بهز، قال: حدثنا أبان بن يزيد.\n٦ - وأخرجه مسلم (٢/٧٦) قال: حدثنا يحيى بن يحيى، وقتيبة بن سعيد. وأبو داود (٤٧٥) قال: حدثنا مسدد. والترمذي (٥٧٢) . والنسائي (٢/٥٠) . وفي الكبرى (٧١٣) كلاهما عن قتيبة.\nثلاثتهم - يحيى، وقتيبة، ومسدد - قالوا: حدثنا أبو عوانة.\n٧ - وأخرجه أبو داود (٤٧٤) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام، وشعبة، وأبان خمستهم - شعبة، وهشام، وأبان، وسعيد، وأبو عوانة - عن قتادة، فذكره.","vol":"11","page":194},{"text":"٨٧٣٣ - (خ م ط) عائشة - ﵂- أنَّ رسولَ الله - ﷺ- «رأى في جدار القِبلةِ مُخاطًا، أو بُزَاقًا، أو نُخَامة، فحكَّه» . أخرجه البخاري ومسلم والموطأ (١) .\n_________\n(١) رواه البخاري ١ / ٤٢٦ في المساجد، باب حك البزاق باليد من المسجد، ومسلم رقم (٥٤٩) في المساجد، باب النهي عن البصاق في المسجد، والموطأ ١ / ١٩٥ في القبلة، باب النهي عن البصاق في القبلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (١٣٨) . وأحمد (٦/١٣٨) قال: حدثنا وكيع. وفي (٦/١٤٨) قال: قرأت على عبد الرحمن: مالك. وفي (٦/٢٣٠) قال: حدثنا ابن نمير. والبخاري (١/١١٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٢/٧٦) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس فيما قرئ عليه. وابن ماجة (٧٦٤) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. وابن خزيمة (١٣١٥) حدثنا محمد بن العلاء بن كريب. قال: حدثنا أبو أسامة. (ح) وحدثنا سلم ابن جنادة، قال: حدثنا وكيع.\nأربعتهم - مالك، ووكيع، وعبد الله بن نمير، وأبو أسامة - عن هشام بن عروة، عن أبيه، فذكره.\n(*) أشار المزي في «تحفة الأشراف» (١٢/١٧١٥٥) إلى أن البخاري رواه عن إسماعيل بن أبي أويس، عن مالك بن أنس، بهذا الإسناد.","vol":"11","page":195},{"text":"٨٧٣٤ - (د) السائب بن خلاد - ﵁ - هو رجل من أصحاب رسولِ الله - ﷺ- قال: «إنَّ رجُلًا أمّ قومًا، فبصق في القِبلة، ورسولُ الله - ﷺ- ينظر، فقال رسولُ الله - ﷺ- لقومه حين فرغ: لا يُصلّي لكم، فأراد بعد ذلك أن يصلِّيَ لهم، فمنعوه، وأخبروه بقول رسولِ الله - ﷺ-، فذكر ذلك لرسولِ الله - ﷺ-، فقال: نعم - أحْسِبُ أنه قال -: إنك آذيتَ الله ⦗١٩٦⦘ ورسولَهُ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨١) في الصلاة، باب في كراهية البزاق في المسجد، وإسناده حسن، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٥٦) قال: حدثنا سريج بن النعمان. وأبو داود (٤٨١) قال: حدثنا أحمد بن صالح.\nكلاهما - سريج، وأحمد - قالا: حدثنا عبد الله بن وهب، عن عمرو بن الحارث، عن بكر بن سوادة الجذامي، عن صالح بن خيوان، فذكره.","vol":"11","page":195},{"text":"٨٧٣٥ - (د ت س) طارق بن عبد الله المحاربي - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا كنتَ في الصلاة فلا تَبْزُقْ عن يمينك، ولكنْ خَلْفَك، أو تِلْقاءَ شِمالك، أو تحتَ قدمك اليُسرى» أخرجه الترمذي.\nوفي رواية أبي داود قال: «إذا قام الرجل إلى الصلاة - أو صلَّى أحدُكم - فلا يبزقْ أمامَهُ، ولا عن يمينه، ولكن تلقاء يَساره، إن كان فارغًا، أو تحت قدمه اليسرى، ثم ليقل به هكذا» .\nوفي رواية النسائي مثل الترمذي إلى قوله: «شمالك إنْ كان فارغًا، وإلا هكذا» وبزق يحيى تحت رجله ودَلَكه (١) .\n_________\n(١) رواه أبو داود رقم (٤٧٨) في الصلاة، باب في كراهية البزاق في المسجد، والترمذي رقم (٥٧١) في الصلاة، باب ما جاء في كراهية البزاق في المسجد، والنسائي ٢ / ٥٢ في المساجد، باب الرخصة أن يبصق خلفه أو تلقاء شماله، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٦/٣٩٦) قال: حدثنا يحيى بن سعيد. وابن ماجة (١٠٢١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والترمذي (٥٧١) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي (٢/٥٢) . وفي الكبرى (٧١٦) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى. وابن خزيمة (٨٧٦) قال: حدثنا بندار، وأبو موسى، قالا: حدثنا يحيى - وهو ابن سعيد. كلاهما - يحيى، ووكيع - عن سفيان.\n٢ - وأخرجه أحمد (٦/٣٩٦) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\n٣ - وأخرجه أحمد (٦/٣٩٦) قال: حدثنا عبيدة بن حميد.\n٤ - وأخرجه أبو داود (٤٧٨) قال: حدثنا هناد السري، عن أبي الأحوص.\n٥ - وأخرجه ابن خزيمة (٨٧٧) قال:حدثنا يوسف بن موسى، قال: حدثنا جرير.\nخمستهم - سفيان، وشعبة، وعبيدة، وأبو الأحوص، وجرير - عن منصور، عن ربعي بن حراش، فذكره.","vol":"11","page":196},{"text":"٨٧٣٦ - (د) أبو سعيد (١) - ﵁ - قال: «رأيتُ واثلةَ بن الأسقع - ﵀- في مسجد دِمَشْقَ بَصَقَ على البُوريِّ، ثم مسحه برجله ⦗١٩٧⦘ فقيل له: لم فعلتَ هذا؟ قال: لأني رأيتُ النبيَّ - ﷺ- يفعله» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البوريُّ) البوريُّ والباريُّ: المعمول من القصب، معروف، قاله الأصمعي، وأما البورياء والبارياء، فإنه بالفارسية، حكاه الجوهري.\n_________\n(١) هو أبو سعيد الحميري الحمضي صاحب واثلة بن الأسقع، وفي المطبوع من جامع الأصول: أبو سعيد الخدري، وهو خطأ.\n(٢) رقم (٤٨٤) في الصلاة، باب في كراهية البزاق في المسجد، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٩٠) قال: حدثنا هاشم. وأبو داود (٤٨٤) قال: حدثنا قتيبة بن سعيد.\nكلاهما - هاشم، وقتيبة - عن الفرج بن فضالة، قال: حدثنا أبو سعد، فذكره.\n(*) في رواية أبي داود: «أبو سعيد» .","vol":"11","page":196},{"text":"٨٧٣٧ - (م د) جابر بن عبد الله﵄- قال: «أتى رسولُ الله - ﷺ- في مسجدنا هذا، وفي يده عُرْجون ابنِ طاب، فرأى في قِبلة المسجدِ نُخَامَة، فحكَّها بالعُرجون، ثم أقبل علينا، فقال: أيُّكم يحبُّ أنْ يُعرِض الله عنه؟ فجشِعْنا، ثم قال: أيُّكم يحبُّ أن يُعْرِضَ الله عنه؟ قلنا: لا أيُّنا يا رسولَ الله، قال: فإنّ أحدَكم إذا قام يصلِّي، فإن الله قِبَل وجهه، فلا يبصقْ قِبَلَ وجهه، ولا عن يمينه، وليبصقنَّ عن يساره، أو تحت رجله اليسرى، فإن عَجِلَت به بادرة، فليقل بثوبه هكذا - ثم لوى ثوبه بعضه على بعض - وقال: أروني عَبيرًا، فثارَ فَتى من الحيِّ يشتد إلى أهله، فجاء بخَلوق في راحته، فأخذه رسولُ الله - ﷺ-، فجعله على رأس العرجون، ثم لَطَخ به على أثر النخامة، قال جابر: فمن هناك جعلتم الخلُوق في مساجدكم» . ⦗١٩٨⦘\nهذا طرف من حديث عبادة بن الوليد عن جابر، وقد ذكر الحديث بطوله في المعجزات من «كتاب النبوة» في حرف النون.\nوأخرج أبو داود منه هذا القدر في «باب كراهة البزاق في المساجد»، ولفظ مسلم فيه أتم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عرجون ابن طاب): نوع من ثمر المدينة معروف عندهم.\n(فجشعنا) الجَشَع: أشدُّ ما يكون من الحِرص، والجَشَع: شدة الجزع لفراق الإلف، وهو المراد في الحديث.\n(عَبيرًا) العبير: أخلاط من طيب يجمع بالزعفران، وقيل: هو عند العرب: الزعفران.\n_________\n(١) رواه مسلم رقم (٣٠٠٨) في الزهد، باب حديث الطويل وقصة أبي اليسر، وأبو داود رقم (٤٨٥) في الصلاة، باب في كراهية البزاق في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٣٠٠٨) قال: حدثنا هارون بن معروف، ومحمد بن عباد «وتقاربا في لفظ الحديث» والسياق لهارون. قالا. وأبو داود (٤٨٥) قال: حدثنا يحيى بن الفضل السجستاني، وهشام بن عمار، وسليمان بن عبد الرحمن الدمشقيان. بهذا الحديث - وهذا لفظ يحيى بن الفضل السجستاني - قالوا.\nخمستهم - هارون، ومحمد، ويحيى، وهشام، وسليمان - قالوا: حدثنا حاتم بن إسماعيل، ثنا يعقوب بن مجاهد أبو حرزة، عن عباد بن الوليد بن عبادة بن الصامت، فذكره.","vol":"11","page":197},{"text":"<span data-type=\"title\" id=toc-1960>الفرع الثاني: في دخول المرأة المسجد</span>\n٨٧٣٨ - (خ م ط د ت) عبد الله بن عمر - ﵄- قال: إنَّ النبيَّ - ﷺ- قال: «إذا استأذنَ أحدَكم امرأتُه إلى المسجد فلا يَمنَعْها» .\nوفي رواية قال: فقال بلال بن عبد الله: «والله لنَمنعهُنَّ، قال: ⦗١٩٩⦘ فَأَقْبَلَ عليه عبد الله، فسَبَّه سَبًّا سيئًا، ما سمعتُ سبَّهُ مثله قَطُّ، وقال: أُخْبِرُكَ عن رسولِ الله - ﷺ-، وتقول: واللهِ لنمنعهنَّ؟» .\nوفي أخرى: أنَّ النبيَّ - ﷺ- قال: «إذا استأذنكم نساؤكم بالليل إلى المسجد فائذنوا لهن» .\nوفي أخرى أنه قال: «لا تمنعوا إماءَ الله مساجدَ الله» .\nوفي أخرى قال: «كانت امرأة لعمر تشهدُ صلاة الصبح والعشاءِ في الجماعة في المسجد، فقيل لها: لِمَ تَخْرُجِين وقد تعلَمين أنَّه يَكْرَه ذلك ويَغار؟ قالت: فما يمنعه أن ينهاني؟ قالوا: يمنعه قول رسولِ الله - ﷺ-: لا تمنعوا إماء الله مساجد الله» .\nوفي أخرى قال: قال رسولُ الله - ﷺ-: «لا تمنعوا النساء من الخروج إلى المساجد بالليل» .\nوفي أخرى «ائْذَنوا للنساء بالليل إلى المساجد، فقال ابنٌ له، يقال له واقد: إذنْ يَتَّخِذْنَه دَغَلًا، قال: فضرب في صدره، وقال: أُحَدثُك عن رسولِ الله - ﷺ-، وتقول: لا؟» .\nوفي أخرى «لا تمنعوا النساء حُظُوَظهن من المساجد إذا استأذَنكم، فقال بلال: والله لنمنعهنَّ، فقال عبد الله: أقولُ: قال رسول الله - ﷺ-، وتقول أنتَ: لنمنعهنَّ؟» . ⦗٢٠٠⦘ أخرجه البخاري ومسلم، والرواية الآخرة لمسلم.\nوفي رواية الموطأ وأبي داود: أنه قال: «لا تمنعوا إماءَ الله مَساجِدَ الله» .\nوأخرج أبو داود أيضًا والترمذي الرواية التي فيها ذِكْر «واقد» .\nولأبي داود: «لا تمنعوا نساءكم المساجد، ودورهُنَّ خيرٌ لهن» (١) .\nوفي رواية ذكرها رزين زيادة على هذه: «وبيوتُهنَّ خيرٌ من دورهن، وصلاة المرأةِ في مَخْدَعِها خير لها من صلاتها في بيتها» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدَّغَل) الدَّغَل: الفساد والشر.\n_________\n(١) رواه البخاري ٢/ ٣١٨ في الجمعة، باب هل على من يشهد الجمعة غسل، وفي صفة الصلاة، باب خروج النساء إلى المساجد بالليل والغلس، وباب استئذان المرأة زوجها بالخروج إلى المسجد، وفي النكاح، باب استئذان المرأة زوجها في الخروج إلى المسجد وغيره، ومسلم رقم (٤٤٢) في الصلاة، باب خروج النساء إلى المساجد، والموطأ ١ / ١٩٧ في القبلة، باب خروج النساء إلى المساجد، وأبو داود رقم (٥٦٦) و(٥٦٧) و(٥٦٨) في الصلاة، باب ما جاء في خروج النساء إلى المسجد، والترمذي رقم (٥٧٠) في الصلاة، باب ما جاء في خروج النساء إلى المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٦١٢) . قال: حدثنا سفيان. وأحمد (٢/٧) (٤٥٢٢) قال: حدثنا عبد الأعلى، عن معمر. وفي (٢/٩) (٤٥٥٦) قال: حدثنا سفيان. وفي (٢/١٤٠) (٦٢٥٢) قال: حدثنا حجاج، قال: حدثنا ليث، قال: حدثني عقيل. وفي (٢/١٥١) (٦٣٨٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والدارمي (٤٤٨) قال: أخبرنا محمد بن كثير، عن الأوزاعي. وفي (١٢٨١) قال: أخبرنا محمد بن يوسف، قال: حدثنا الأوزاعي. والبخاري (١/٢٢٠) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع، عن معمر. وفي (٧/٤٩) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. ومسلم (٢/٣٢) قال: حدثني عمرو الناقد، وزهير بن حرب، جميعا عن ابن عيينة. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني. بونس. وابن ماجة (١٦) قال: حدثنا محمد بن يحيى النيسابوري، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي (٢/٤٢) . وفي الكبرى (٦٩٦) قال: حدثنا إسحاق بن إبرهيم، قال: أنبأنا سفيان. وابن خزيمة (١٦٧٧) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان (ح) وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة (ح) وحدثنا يحيى بن حكيم، وسعيد بن عبد الرحمن، قالا: حدثنا سفيان.\nخمستهم - سفيان بن عيينة، ومعمر، وعقيل، والأوزاعي، ويونس - عن الزهري.\n٢- وأخرجه أحمد (٢/٥٧) (٥٢١١) قال: حدثنا وكيع. وفي (٢/١٤٣) (٦٣٠٣) قال: حدثنا ابن نمير. وفي (٢/١٤٣) (٦٣٠٤) قال: حدثنا محمد بن بكر. وفي (٢/١٥٦) (٦٤٤٤) قال: حدثنا عبد الله بن الحارث. والبخاري (١/٢١٩) قال: حدثنا عبيد الله بن موسى. ومسلم (٢/٣٢) قال: حدثنا ابن نمير، قال: حدثنا أبي.\nخمستهم - وكيع، وابن نمير، ومحمد بن بكر، وعبد الله بن الحارث، وعبيد الله ابن موسى - عن حنظلة الجمحي.\nكلاهما - الزهري، وحنظلة - عن سالم بن عبد الله، فذكره.","vol":"11","page":198},{"text":"٨٧٣٩ - (د) عبد الله بن مسعود - ﵁ - قال: قال النبيُّ - ﷺ-: «صلاةُ المرأةِ في بيتها أفضلُ من صلاتها في حُجرتها، وصلاتُها في مَخْدَعِها أفضل من صلاتها في بيتها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٧٠) في الصلاة، باب ما جاء في خروج النساء إلى المساجد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٧٠) قال: حدثنا ابن المثنى. وابن خزيمة (١٦٨٨) قال: حدثنا محمد بن بشار. وفي (١٦٩٠) قال: حدثنا أبو موسى.\nكلاهما - محمد بن المثنى أبو موسى، ومحمد بن بشار - قالا: حدثنا عمرو بن عاصم، قال: حدثنا همام، عن قتادة، عن مورق العجلي، عن أبي الأحوص، فذكره.","vol":"11","page":200},{"text":"٨٧٤٠ - (د) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا تمنعوا إماءَ الله مساجدَ الله، ولكن لِيَخْرُجْنَ وَهُنَّ تَفِلات» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَفِلات) رجل تَفِل، وامرأة تَفِلة: بيِّنا التَفَل: إذا كانا غير متطيبين.\n_________\n(١) رقم (٧٦٥) في الصلاة، باب ما جاء في خروج النساء إلى المساجد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٩٧٨) قال: حدثنا سفيان. وأحمد (٢/٤٣٨ و٤٧٥) قال: حدثنا يحيى. وفي (٢/٥٢٨) قال: حدثنا محمد بن عبيد. والدارمي (١٢٨٢) قال: أخبرنا يزيد بن هارون. وفي (١٢٨٣) قال: أخبرنا سعيد بن عامر. وأبو داود (٥٦٥) قال: حدثنا موسى بن إسماعيل،. قال: حدثنا حماد. وابن خزيمة (١٦٧٩) قال: حدثنا بندار. قال: حدثنا يحيى (ح) وحدثنا أبو سعيد الأشج، قال: حدثنا ابن إدريس.\nسبعتهم - سفيان بن عيينة، ويحيى، ومحمد بن عبيد، ويزيد، وسعيد، وحماد بن سلمة، وابن إدريس - عن محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"11","page":201},{"text":"٨٧٤١ - (س) عبد الله بن عمر (١) - ﵄- قال: قال رسولُ الله - ﷺ-: «إذا استأذنتِ امرأةُ أحَدِكم إلى المسجد فلا يمنعها» أخرجه النسائي (٢) .\n_________\n(١) في الأصل جابر، وهو خطأ.\n(٢) ٢ / ٤٢ في المساجد، باب النهي عن منع النساء من إتيانهن المساجد، وإسناده صحيح، وهو نفس الحديث المتقدم في أول الفرع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/٤٢) قال: حدثنا إسحاق بن إبراهيم، قال: أنبأنا سفيان، عن الزهري، عن سالم، فذكره.","vol":"11","page":201},{"text":"٨٧٤٢ - (ط) عاتكة بنت زيد بن عمرو بن نفيل - ﵂- وهي زوجةُ عمر بن الخطاب - ﵁ - «أنَّها كانت تستأذن عمر بن الخطاب إلى المسجد، فيسكت، فتقول: والله لأخْرُجَنّ إلا أن تمنعَني، فلا يمنعها» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٩٨ في القبلة، باب ما جاء في خروج النساء إلى المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (٢/٧) عن يحيى بن سعيد، عن عاتكة، فذكرته.","vol":"11","page":201},{"text":"٨٧٤٣ - (خ م ط د) عمرة [بنت عبد الرحمن]- رحمها الله- قالت: قالت عائشة - ﵂ -: «لو رأى رسولُ الله - ﷺ- ما أحدَثَ النساءُ، ⦗٢٠٢⦘ لمنعهنَّ المسجدَ، كما مُنِعَهُ نساء بني إسرائيل، قيل لعَمْرة: أوَمُنِعْنَ؟ قالت: نعم» .\nأخرجه البخاري ومسلم والموطأ وأبو داود (١) .\n_________\n(١) رواه البخاري ٢ / ٢٩٠ في صفة الصلاة، باب خروج النساء إلى المساجد بالليل والغلس، ومسلم رقم (٤٤٥) في الصلاة، باب خروج النساء إلى المساجد، والموطأ ١ / ١٩٨ في القبلة، باب ما جاء في خروج النساء إلى المساجد، وأبو داود (٥٦٩) في الصلاة، باب التشديد في خروج النساء إلى المساجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٩١) قال: حدثنا يونس، قال: حدثنا حماد - يعني ابن زيد -. وفي (٦/١٩٣) قال: حدثنا يحيى بن سعيد. وفي (٦/٢٣٥) قال: حدثنا يزيد. والبخاري (١/٢١٩) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٢/٣٤) قال: حدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا سليمان - يعني ابن بلال -. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب - يعني الثقفي - (ح) وحدثنا عمرو الناقد. قال: حدثنا سفيان بن عيينة (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو خالد الأحمر (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا عيسى بن يونس. وأبو داود (٥٦٩) قال: حدثنا القعنبي، عن مالك. وابن خزيمة (١٦٩٨) قال: حدثنا أحمد بن عبدة. قال: حدثنا حماد - يعني ابن زيد -. (ح) وحدثنا عبد الجبار بن العلاء. قال: حدثنا سفيان. (ح) وحدثنا علي بن خشرم، قال: أخبرنا ابن عيينة. تسعتهم - حماد بن زيد، ويحيى بن سعيد القطان، ويزيد بن هارون، ومالك، وسليمان بن بلال، وعبد الوهاب الثقفي، وسفيان بن عيينة، وأبو خالد الأحمر، وعيسى بن يونس - عن يحيى بن سعيد الأنصاري.","vol":"11","page":201},{"text":"٨٧٤٤ - (د) نافع عن ابنِ عمر - ﵄- أنَّ رسولَ الله - ﷺ- قال: «لو تركنا هذا الباب للنساء؟ قال نافع: فلم يدخل منه ابنُ عمر حتى مات» أخرجه أبو داود.\nوفي رواية عن نافع قال: قال عمرُ، وهو أصح (١) .\n_________\n(١) رواه أبو داود رقم (٥٧١) في الصلاة، باب التشديد في خروج النساء إلى المساجد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٢ و٥٧١) قال: حدثنا عبد الله بن عمرو، أبو معمر، قال: حدثنا عبد الوارث، قال: حدثنا أيوب، عن نافع، فذكره.\n(*) قال أبو داود: وقال غير عبد الوارث: قال عمر. وهو أصح، حدثنا محمد بن قدامة بن أعين، قال: حدثنا إسماعيل، عن أيوب، عن نافع، قال: قال عمر بن الخطاب ﵁ بمعناه، وهو أصح.\n(*) وفي (٤٦٤) قال أبو داود: حدثنا قتيبة - يعني ابن سعيد - قال: حدثنا بكر - يعني ابن مضر - عن عمرو بن الحارث، عن بكير، عن نافع، أن عمر بن الخطاب كان ينهى أن يُدخل من باب النساء.","vol":"11","page":202},{"text":"٨٧٤٥ - (د) نافع مولى ابن عمر - ﵁ - قال: «كان عمر بن الخطاب - ﵁- ينهى أن يُدْخَلَ المسجدُ من باب النساء» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٦٤) في الصلاة، باب في اعتزال النساء في المساجد عن الرجال، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٤) قال: حدثنا قتيبة - يعني ابن سعيد - ثنا بكر - يعني ابن مضر - عن عمرو بن الحارث، عن بكير، عن نافع، فذكره.","vol":"11","page":202},{"text":"<span data-type=\"title\" id=toc-1961>الفرع الثالث: في أفعال متفرقة</span>\n٨٧٤٦ - (م د ت) أبو هريرة - ﵁ - أنَّه سمعَ رسولَ الله - ﷺ- يقول: «من سمع رجلًا يَنْشُد ضالَّة في المسجد، فليقل: لا رَدَّها الله عليك، فإن المساجدَ لم تُبْنَ لهذا» أخرجه مسلم وأبو داود.\nوعند الترمذي قال: «إذا رأيتم من يبيع أو يبتاع في المسجد، فقولوا: لا أرَبحَ الله تجارتك، وإذا رأيتم من يَنْشُد ضالَّة، فقولوا: لا ردَّ الله عليك» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَنشُد ضالَّةً) الضَّالَّة: الضائعة، ونشدها: طلبها والسؤال عنها.\n_________\n(١) رواه مسلم رقم (٥٦٨) في المساجد، باب النهي عن نشد الضالة في المسجد، وأبو داود رقم (٤٧٣) في الصلاة، باب كراهية إنشاد الضالة في المسجد، والترمذي رقم (١٣٢١) في البيوع، باب النهي عن البيع في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٤٩) قال: حدثنا أبو عبد الرحمن المقرئ. وفي (٢/٤٢٠) قال: حدثنا هارون بن معروف، قال: أخبرني ابن وهب. ومسلم (٢/٨٢) قال: حدثنا أبو الطاهر أحمد بن عمرو، قال: حدثنا ابن وهب. (ح) وحدثنيه زهير بن حرب، قال: حدثنا المقرئ.. وأبو داود (٤٧٣) قال: حدثنا عبيد الله بن عمر الجشمي، قال: حدثنا عبد الله بن يزيد. وابن ماجة (٧٦٧) قال: حدثنا يعقوب بن حميد بن كاسب، قال: حدثنا عبد الله بن وهب. وابن خزيمة (١٣٠٢) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب.\nكلاهما - عبد الله بن يزيد أبو عبد الرحمن المقرئ، وابن وهب - عن حيوة بن شريح، عن أبي الأسود محمد بن عبد الرحمن، عن أبي عبد الله مولى شداد، فذكره.","vol":"11","page":203},{"text":"٨٧٤٧ - (م) بريدة - ﵁ - «أنَّ رجلًا نَشَد في المسجد، فقال: من دعا إلى الجمل الأحمر؟ فقال رسولُ الله - ﷺ-: لا وجدتَ، إنما بُنِيَتْ المساجد لما بُنيت له» .\nوفي رواية قال: «الواجدُ غيرك ...» وذكره أخرجه مسلم (١) .\n⦗٢٠٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من دعا إلى الجمل الأحمر) أراد بقوله: «من دعا إلى الجمل الأحمر»: من وجد الجمل الأحمر فدعا إليه صاحبه ليأخذه.\n_________\n(١) رقم (٥٦٩) في المساجد، باب النهي عن نشد الضالة في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣٦٠) قال: حدثنا عبد الله بن الوليد، ومؤمل. ومسلم (٢/٨٢) قال: حدثني حجاج بن الشاعر قال: حدثنا عبد الرزاق. وابن خزيمة (١٣٠١) قال: حدثنا بندار، وأبو موسى، قالا: حدثنا مؤمل. ثلاثتهم - عبد الله، ومؤمل، وعبد الرزاق - عن سفيان الثوري.\n٢- وأخرجه أحمد (٥/٣٦١) قال: حدثنا وكيع. ومسلم (٢/٨٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. وابن ماجة (٧٦٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي في «اليوم والليلة» (١٧٤) قال: أخبرنا سويد بن نصر بن سويد، قال: أخبرنا عبد الله - يعني ابن المبارك -. وابن خزيمة (١٣٠١) قال: حدثنا أبو عمار، قال: حدثنا وكيع بن الجراح. وفي (١٣٠١) قال: حدثنا سلم بن جنادة، قال: حدثنا وكيع.\nكلاهما - وكيع، وعبد الله - عن سعيد بن سنان أبو سنان الشيباني.\n٣ - وأخرجه مسلم (٢/٨٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير، عن محمد بن شيبة.\nثلاثتهم - سفيان، وسعيد، ومحمد - عن علقمة بن مرثد، عن سليمان بن بريدة، فذكره.","vol":"11","page":203},{"text":"٨٧٤٨ - (س) جابر بن عبد الله - ﵁ - قال: «جاء رجل يَنْشُدُ ضالَّة في المسجد، فقال له رسولُ الله - ﷺ-: لا وجدتَ» . أخرجه النسائي (١) .\n_________\n(١) ٢ / ٤٨ و٤٩ في المساجد، باب النهي عن إنشاد الضالة في المسجد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٢/٤٨) قال: أخبرنا محمد بن وهب، قال: حدثنا محمد بن سلمة، عن أبي عبد الرحيم، قال: حدثني زيد بن أبي أنيسة. عن أبي الزبير، فذكره.","vol":"11","page":204},{"text":"٨٧٤٩ - (د ت س) عمرو بن شعيب عن أبيه عن جده أنَّ رسولَ الله - ﷺ- «نهى عن الشراء والبيع في المسجد، وأن تُنشَد فيه ضالة، وأن يُنشَد فيه شِعْر، ونهى عن الحِلَق قبل الصلاة يوم الجمعة» .\nأخرجه أبو داود والترمذي، وفَرَّقَهُ النسائي في موضعين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحِلَق) الحِلَق جمع حَلْقَة، وهي الجماعة من الناس هاهنا.\n_________\n(١) رواه أبو داود رقم (١٠٧٩) في الصلاة، باب التحلق يوم الجمعة قبل الصلاة، والترمذي رقم (٣٢٢) في الصلاة، باب ما جاء في كراهية البيع والشراء وإنشاد الضالة والشعر في المسجد، والنسائي ٢ / ٤٧ و٤٨ في المساجد، باب النهي عن البيع والشراء في المسجد، وباب النهي عن تناشد الأشعار في المسجد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٢/١٧٩) (٦٦٧٦) قال: حدثنا يحيى. وأبو داود (١٠٧٩) قال: حدثنا مسدد قال: حدثنا يحيى. وابن ماجة (٧٤٩) قال: حدثنا عبد الله بن سعيد الكندي، قال: حدثنا أبو خالد الأحمر. وفي (٧٦٦) و(١١٣٣) قال: حدثنا محمد بن رمح، قال: أنبأنا ابن لهيعة. (ح) وحدثنا أبو كريب، قال: حدثنا حاتم بن إسماعيل. والترمذي (٣٢٢) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٢/٤٧) . وفي الكبرى (٧٠٤) قال: أخبرنا إسحاق بن إبراهيم، قال: أخبرني يحيى بن سعيد. وفي (٢/٤٨) . وفي الكبرى (٧٠٥) . وفي «عمل اليوم والليلة» (١٧٣) قال: أخبرنا قتيبة، قال: حدثنا الليث بن سعد. وابن خزيمة (١٣٠٤) قال: حدثنا بندار، ويعقوب بن إبراهيم، قالا: حدثنا يحيى بن سعيد. وفي (١٣٠٦) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا أبو خالد. وفي (١٨١٦) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا يحيى بن سعيد.\nخمستهم - يحيى بن سعيد، وأبو خالد الأحمر، وابن لهيعة، وحاتم بن إسماعيل، والليث - عن ابن عجلان.\n٢ - وأخرجه أحمد (٢/٢١٢) (٦٩٩١) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله - يعني ابن المبارك -، قال: حدثني أسامة بن زيد.\nكلاهما - محمد بن عجلان، وأسامة بن زيد - عن عمرو بن شعيب، عن أبيه، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"11","page":204},{"text":"٨٧٥٠ - (ط) مالك بن أنس - ﵀- قال: «بنى عمر - ﵁- رَحْبة في ناحية المسجد، تسمى البُطَيحاء، فقال: من كان يريد أن يَلْغَط، ⦗٢٠٥⦘ أو يُنْشِدَ شِعْرًا، أو يرفع صوته، فليخرج إلى هذه الرحبة» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يلغط) اللَّغَط: الصوت والجَلَبة.\n_________\n(١) ١ / ١٧٥ في قصر الصلاة، باب جامع الصلاة بلاغًا، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» مع شرح الزرقاني (١/٥٠٤) . بلاغا.","vol":"11","page":204},{"text":"٨٧٥١ - (خ) السائب بن يزيد - ﵁ - قال: «كنتُ قائمًا في المسجد، فحصبني رجل، فنظرت، فإذا عمر بن الخطاب - ﵁-، فقال: اذهب فائتني بهذين، فجئتُه بهما، فقال: مَنْ أنتما؟ أو من أين أنتما؟ قالا: من أهل الطائف، قال: لو كنتما من أهل البلد لأوجعتكما، ترفعان أصواتكما في مسجد رسول الله - ﷺ-؟» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فحصبني) حصبتُه: إذا رميتَه بالحصباء، وهي الحصى الصغار.\n_________\n(١) ١ / ٤٦٥ في المساجد، باب رفع الصوت في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤٧٠) قال: حدثنا علي بن عبد الله، قال: حدثنا يحيى بن سعيد، قال: حدثنا الجعيد بن عبد الرحمن، قال: حدثني يزيد بن خصيفة، عن السائب، فذكره.","vol":"11","page":205},{"text":"٨٧٥٢ - (د) عائشة - ﵂- قالت: «جاء رسولُ الله - ﷺ- ووجوه بيوت أصحابه شارعةٌ في المسجد، فقال: وجِّهُوا هذه البيوت عن المسجد، ثم دخل رسولُ الله - ﷺ-، ولم يصنع القوم شيئًا رجاءَ أن تَنْزِل فيهم رخصة، فخرج إليهم بعدُ، فقال: وَجّهُوا هذه البيوت عن المسجد، فإني لا أُحِلُّ المسجدَ لحائض ولا جُنب» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٢) في الطهارة، باب في الجنب يدخل المسجد، وهو حديث حسن، وانظر \" نصب الراية \" ١ / ١٩٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٣٢) قال: حدثنا مسدد. وابن خزيمة (١٣٢٧) قال: حدثنا محمد بن يحيى. قال: حدثنا معلى بن أسد.\nكلاهما - مسدد، ومعلى بن أسد - قالا: حدثنا عبد الواحد بن زياد، قال: حدثنا الأفلت بن خليفة، قال: حدثتني جسرة بنت دجاجة، فذكرته.","vol":"11","page":205},{"text":"٨٧٥٣ - (د) عبد الله بن عمر - ﵄- قال: سمعتُ رسولَ الله - ﷺ- يقول: «إذا نَعَسَ أحدكم وهو في المسجد، فليتحوَّل من مجلسه ذلك إلى غيرِه» . أخرجه أبو داود (١) .\n_________\n(١) رقم (١١١٩) في الصلاة، باب الرجل ينعس والإمام يخطب، ورواه أيضًا الترمذي رقم (٥٢٦) في الصلاة، وأحمد في \" المسند \" ٢ / ٣٢ و١٣٥، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٢) (٤٧٤١) قال: حدثنا يعلى بن عبيد. وفي (٢/٣٢) (٤٨٧٥) قال: حدثنا يزيد. وفي (٢/١٣٥) (٦١٨٧) قال: حدثنا يعقوب، قال: حدثنا أبي. وعبد بن حميد (٧٤٧) قال: حدثنا يعلى ومحمد ابنا عبيد. وأبو داود (١١١٩) قال: حدثنا هناد بن السري، عن عبدة. والترمذي (٥٢٦) قال: حدثنا أبو سعيد الأشج، قال: حدثنا عبدة بن سليمان، وأبو خالد الأحمر. وابن خزيمة (١٨١٩) قال: حدثنا عبد الله بن سعيد الأشج، قال: حدثنا أبو خالد، وعبدة بن سليمان (ح) وحدثنا هارون بن إسحاق، قال: حدثنا أبو خالد (ح) وحدثنا الحسن بن محمد، قال: حدثنا محمد بن عبيد (ح) وحدثنا محمد بن يحيى، قال: حدثنا يزيد بن هارون (ح) وحدثنا محمد أيضا. قال: حدثنا يعلى بن عبيد.\nستتهم - يعلى بن عبيد، ويزيد بن هارون، وإبراهيم بن سعد، ومحمد بن عبيد، وعبدة بن سليمان، وأبو خالد الأحمر - عن محمد بن إسحاق، عن نافع، فذكره.","vol":"11","page":206},{"text":"٨٧٥٤ - (د) عبد الرحمن بن أبي بكر - ﵄- قال: قال رسولُ الله - ﷺ-: «هل منكم أحد أطعم اليوم مسكينًا؟ فقال أبو بكر: دخلتُ المسجدَ، فإذا أنا بسائل يسأل، فوجدتُ كِسْرَة خبز في يدِ عبد الرحمن، فأخذتُها فدفعتُها إليه» أخرجه أبو داود (١) .\n_________\n(١) رقم (١٦٧٠) في الزكاة، باب المسألة في المسجد، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٦٧٠) قال: حدثنا بشر بن ادم، قال: حدثنا عبد الله بن بكر السهمي، قال: حدثنا مبارك بن فضالة، عن ثابت البناني، عن عبد الرحمن بن أبي ليلى، فذكره.","vol":"11","page":206},{"text":"٨٧٥٥ - (خ ت س) عبد الله بن عمر - ﵄- «أنه كان ينام وهو شاب عَزَب لا أهل له في مسجد رسول الله - ﷺ-» .\nأخرجه البخاري والترمذي والنسائي.\nوعند الترمذي «كُنَّا ننام على عهد رسول الله - ﷺ- في المسجد ونحن شباب» (١) .\n_________\n(١) رواه البخاري ١ / ٤٤٦ في المساجد، باب نوم الرجال في المسجد، وفي التهجد، باب فضل قيام الليل، وباب من تعار من الليل فصلى، وفي فضائل أصحاب النبي ﷺ، باب مناقب عبد الله بن عمر، وفي التعبير، باب الإستبرق ودخول الجنة في المنام، وباب الأمن وذهاب الروح في المنام، وباب الأخذ على اليمين في النوم، ومسلم رقم (٢٤٧٩) في فضائل الصحابة، باب من فضائل عبد الله بن عمر ﵄، والترمذي رقم (٣٢١) في الصلاة، باب ما جاء في النوم في المسجد، والنسائي ٢ / ٥٠ في المساجد، باب النوم في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٤٦) (٦٣٣٠) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والبخاري (٢/٦١ و٩/٥١) قال: حدثنا عبد الله بن محمد، قال: حدثنا هشام بن يوسف، قال: أخبرنا معمر. وفي (٢/٦١) قال: حدثني محمود، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٥/٣٠) قال: حدثنا إسحاق بن نصر، قال: حدثنا عبد الرزاق، عن معمر. وفي (٥/٣١) . وفي «رفع اليدين» (٤١) قال: حدثنا يحيى بن سليمان، قال: حدثنا ابن وهب، عن يونس. ومسلم (٧/١٥٨) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وابن ماجة (٣٩١٩) قال: حدثنا إبراهيم بن المنذر الحزامي، قال: حدثنا عبد الله بن معاذ الصنعاني، عن معمر. والترمذي (٣٢١) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر.\nكلاهما - معمر، ويونس - عن الزهري، عن سالم، فذكره.\nرواية يونس مختصرة على: «عن ابن عمر، عن أخته حفصة، أن النبي -ﷺ- قال لها: إن عبد الله رجل صالح» .\nورواية الترمذي مختصرة على: «عن ابن عمر، قال: كنا ننام على عهد رسول الله -ﷺ- في المسجد، ونحن شباب» .","vol":"11","page":206},{"text":"٨٧٥٦ - (خ م) عائشة - ﵂- قالت: «لقد رأيتُ رسولَ الله - ﷺ- يومًا على باب حُجْرتي والحَبشة يلعبون في المسجد، ورسول الله - ﷺ- يَسْتُرني بردائه أنظر إليهم» .\nوفي رواية «والله لقد رأيتُ رسولَ الله - ﷺ- يقوم على باب حجرتي، والحبشةُ يلعبون بحِرابهم في مسجدِ رسولِ الله - ﷺ- ورسولُ الله - ﷺ- يسترني بردائه، لكي أنظرَ إلى لعبهِم، ثم يقوم من أجلي، حتى أَكون أَنا التي أَنصرف» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١ / ٤٥٧ في المساجد، باب أصحاب الحراب في المسجد، وفي العيدين، باب الحراب والدرق يوم العيد، وباب سنة العيد لأهل الإسلام، وباب إذا فاته العيد يصلي ركعتين، وفي الجهاد، باب الدرق، وفي الأنبياء، باب قصة الحبش، وفي فضائل أصحاب النبي ﷺ، باب مقدم النبي ﷺ وأصحابه المدينة، وفي النكاح، باب حسن المعاشرة مع الأهل، وباب نظر المرأة إلى الحبش ونحوهم من غير ريبة، ومسلم رقم (٨٩٢) في صلاة العيدين، باب الرخصة في اللعب الذي لا معصية فيه في أيام العيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٢٥٤) قال: حدثنا سفيان. وأحمد (٦/٥٦) قال: حدثنا ابن نمير. وفي (٦/١١٦) قال: حدثنا سليمان بن داود. قال: حدثنا عبد الرحمن - يعني ابن أبي الزناد -. وفي (٦/١٨٦) قال: حدثنا وكيع. وفي (٦/٢٣٣) قال: حدثنا محمد بن بشر. ومسلم (٣/٢٢) قال: حدثنا زهير بن حرب. قال: حدثنا جرير. وفي (٣/٢٣) قال: حدثنا يحيى بن يحيى. قال: أخبرنا يحيى بن زكريا بن أبي زائدة. (ح) وحدثنا ابن نمير. قال: حدثنا محمد بن بشر. والنسائي (٣/١٩٥) قال: أخبرنا محمد بن آدم، عن عبدة. وفي الكبرى «تحفة الأشراف» (١٢/١٦٩٣٨) عن محمد بن منصور، عن سفيان. ثمانيتهم - سفيان بن عيينة، وعبد الله بن نمير، وابن أبي الزناد، ووكيع، ومحمد بن بشر، ويحيى بن زكريا، وجرير بن عبد الحميد، وعبدة بن سليمان - عن هشام بن عروة.\n٢ - وأخرجه أحمد (٦/٨٤) قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. وفي (٦/٨٥) قال: حدثنا محمد بن مصعب. قال: حدثنا الأوزاعي. وفي (٦/١٦٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢٤٧) قال: حدثنا عثمان بن عمر. قال: حدثنا يونس. وفي (٦/٢٧٠) قال: حدثنا يعقوب. قال: حدثنا أبي، عن صالح. والبخاري (١/١٢٣) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد، عن صالح بن كيسان. وفي (٢/٢٩) و(٤/٢٢٥) قال: حدثنا يحيي بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٧/٣٦) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام. قال: أخبرنا معمر. وفي (٧/٤٨) قال: حدثنا إسحاق بن إبراهيم الحنظلي، عن عيسى، عن الأوزاعي. ومسلم (٣/٢١) قال: حدثنا هارون بن سعيد الأيلي. قال: حدثنا ابن وهب. قال: أخبرني عمرو. وفي (٣/٢٢) قال: حدثني أبو الطاهر. قال: أخبرنا ابن وهب. قال: أخبرني يونس. والنسائي (٣/١٩٥) قال: أخبرنا علي بن خشرم. قال: حدثنا الوليد. قال: حدثنا الأوزاعي. وفي الكبرى «تحفة الأشراف» (١٢/١٦٤٨٥) عن عمرو بن منصور، عن أبي اليمان الحكم بن نافع، عن شعيب بن أبي حمزة. وفي (١٢/١٦٥٧٤) عن الربيع بن سليمان بن داود، عن إسحاق بن بكر بن مضر، عن أبيه، عن عمرو بن الحارث. سبعتهم - الأوزاعي، ومعمر، ويونس، وصالح بن كيسان، وعقيل، وعمرو بن الحارث، وشعيب بن أبي حمزة - عن ابن شهاب الزهري.\nكلاهما - هشام، والزهري - عن عروة بن الزبير، فذكره.\n(*) في رواية وكيع، عن هشام: «كانت الحبشة يلعبون في يوم عيد ... الحديث وفيه: فجاء أبو بكر. فقال النبي -ﷺ- دعها فإن لكل قوم عيدا، وهذا عيدنا» .\n(*) الروايات ألفاظها متقاربة، وبعضهم يزيد على بعض في اللفظ.","vol":"11","page":207},{"text":"٨٧٥٧ - (خ م د س) أبو هريرة - ﵁ - قال: «بَعَثَ رسولُ الله - ﷺ- خَيْلًا قِبَلَ نجد، فجاءت بِرَجُل من بني حنيفة، يقال له: ثمامة بن أثال، فربطه بسارية من سواري المسجد» . أخرجه النسائي.\nوهو طرف من حديث طويل قد أخرجه البخاري ومسلم، وأبو داود أخرج بعضه، وهو مذكور في إسلام ثمامة بن أثال (١) .\n_________\n(١) رواه البخاري ١ / ٤٦٢ في المساجد، باب الاغتسال إذا أسلم وربط الأسير أيضًا في المسجد، ⦗٢٠٨⦘ وباب دخول المشرك المسجد، وفي الخصومات، باب التوثق ممن تخشى معرته، وباب الربط والحبس في الحرم، وفي المغازي، باب وفد بني حنيفة، ومسلم رقم (١٧٦٤) في الجهاد، باب ربط الأسير وحبسه، والنسائي ١ / ٤٦ في المساجد، باب ربط الأسير بسارية المسجد، وأبو داود رقم (٢٦٧٩) في الجهاد، باب في الأسير يوثق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٤) قال: حدثنا عبد الرحمن. قال: حدثنا عبد الله بن عمر. وفي (٢/٤٥٢) قال: حدثنا حجاج، قال: حدثنا ليث. وفي (٢/٤٨٣) قال: حدثنا سريج، قال: حدثنا عبد الله - يعني ابن عمر -. والبخاري (١/١٢٥) و(٣/١٦١) . و(٥/٢١٤) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث. وفي (١/١٢٧) . و(٣/١٦١) قال: حدثنا قتيبة، قال: حدثنا الليث. ومسلم (٥/١٥٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا محمد بن المثنى، قال: حدثنا أبو بكر الحنفي، قال: حدثني عبد الحميد بن جعفر. وأبو داود (٢٦٧٩) قال: حدثنا عيسى بن حماد المصري وقتيبة، قال قتيبة: حدثنا الليث. والنسائي (١/١٠٩) و(٢/٤٦) . وفي الكبرى (١٩٠) و(٧٠٢) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. وابن خزيمة (٢٥٢) قال: حدثنا الربيع بن سليمان المرادي، قال: حدثنا شعيب - يعني ابن الليث - عن أبيه. وفي (٢٥٣) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، قال: أخبرنا عبد الله وعبيد الله ابنا عمر.\nأربعتهم - عبد الله بن عمر، والليث، وعبد الحميد بن جعفر، وعبيد الله بن عمر - عن سعيد بن أبي سعيد المقبري، فذكره.\n(*) أخرجه أحمد (٢/٢٤٦) قال: حدثنا سفيان، عن ابن عجلان. وقرئ على سفيان، عن سعيد، عن أبي هريرة، إن شاء الله. قال سفيان: الذي سمعناه منه، عن ابن عجلان. لا أدري عمن سئل سفيان، عن ثمامة بن أثال؟ فقال: كان المسلمون أسروه، فذكر نحوه. قال عبد الله بن أحمد بن حنبل: وسمعته يقول: عن سفيان، سمعت ابن عجلان، عن سعيد، عن أبي هريرة، أن ثمامة بن أثال قال لرسول الله -ﷺ-.","vol":"11","page":207},{"text":"<span data-type=\"title\" id=toc-1962>الفرع الرابع: في أحاديث متفرقة</span>\n٨٧٥٨ - (د ت) أبو ثمامة الحناط أن كعب بن عُجْرة أدركه وهو يريد المسجد - أدرك أحدُهما صاحِبه - قال: فوجدني وأنا مُشَبِّك يَدَيَّ، فنهاني عن ذلك، وقال: سمعتُ رسولَ الله - ﷺ-: «إذا توضأ أحدُكم، فأحسنَ وُضُوءه، ثم خرج عامدًا إلى المسجد، فلا يُشَبِّكنَّ يديه، فإنه في صلاة» . أخرجه أبو داود، وأخرج الترمذي المسند منه فقط (١) .\n_________\n(١) رواه أبو داود رقم (٥٦٢) في الصلاة، باب ما جاء في الهدي في المشي إلى الصلاة، والترمذي رقم (٣٨٦) في الصلاة، باب كراهية التشبيك بين الأصابع في الصلاة، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٤١) قال: حدثنا إسماعيل بن عمر. وعبد بن حميد (٣٦٩) قال: حدثنا عبد الملك بن عمرو العقدي. والدارمي (١٤١١) قال: حدثنا عثمان بن عمر. وأبو داود (٥٦٢) قال: حدثنا محمد بن سليمان الأنباري، أن عبد الملك بن عمرو حدثهم. وابن خزيمة (٥٤١) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا عبد الله بن وهب.\nأربعتهم - إسماعيل، وعبد الملك، وعثمان، وابن وهب - عن داود بن قيس، عن سعد بن إسحاق بن كعب بن عجرة، عن أبي ثمامة الحناط، فذكره.\n(*) وأخرجه ابن خزيمة (٤٤٢) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرني أنس بن عياض، عن سعد بن إسحاق، عن أبي سعيد المقبري، عن أبي ثمامة، فذكره.\n(*) وأخرجه أحمد (٤/٢٤٢) قال: حدثنا قران بن تمام أبو تمام الأسدي. وفي (٤/٢٤٣) قال: حدثنا يزيد، قال: أخبرنا شريك بن عبد الله. والدارمي (١٤١٢) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان. وابن ماجة (٩٦٧) قال: حدثنا علقمة بن عمرو الدارمي، قال: حدثنا أبو بكر بن عياش. وابن خزيمة (٤٤٤) قال: حدثنا أبو سعيد الأشج، قال: حدثنا أبو خالد.\nخمستهم - قران، وشريك، وسفيان، وابن عياش، وأبو خالد - عن محمد بن عجلان، عن سعيد بن أبي سعيد، عن كعب بن عجرة، فذكره..\n(*) وأخرجه أحمد (٤/٢٤٢) قال: حدثنا حجاج. وابن خزيمة (٤٤٣) قال: حدثنا محمد بن رافع، قال: حدثنا ابن أبي فديك.\nكلاهما - حجاج، وابن أبي فديك - عن ابن أبي ذئب، عن سعيد المقبري، عن رجل من بني سالم، عن أبيه، عن جده، عن كعب بن عجرة، عن النبي -ﷺ- قال:\n«لا يتطهر رجل في بيته، ثم يخرج، لا يريد إلا الصلاة، إلا كان في صلاة، حتى يقضي صلاته، ولا يخالف أحدكم بين أصابع يديه في الصلاة» .\n(*) قال ابن خزيمة: سعد بن إسحاق بن كعب، هو من بني سالم.\n(*) وأخرجه أحمد (٤/٢٤٢) قال: حدثنا محمد بن بكر، قال: أخبرنا ابن جريج، قال: أخبرني محمد بن عجلان، عن سعيد المقبري، عن بعض بني كعب بن عجرة، عن كعب، فذكره.\n(*) وأخرجه الترمذي (٣٨٦) قال: حدثنا قتيبة، قال: حدثنا الليث، عن ابن عجلان، عن سعيد المقبري، عن رجل، عن كعب بن عجرة، فذكره.","vol":"11","page":208},{"text":"٨٧٥٩ - (د ت) عائشة - ﵂- قالت: «أمَرَ رسولُ الله - ﷺ- ببناءِ المساجد في الدور، وأن تُنَظَّفَ وتُطَيَّب» . أخرجه أبو داود والترمذي.\nقال سفيان «بناء المساجد في الدور، يعني: في القبائل» (١) .\n_________\n(١) رواه أبو داود رقم (٤٥٥) في الصلاة، باب اتخاذ المساجد في الدور، والترمذي رقم (٥٩٤) في الصلاة، باب ما ذكر في تطييب المساجد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٧٩) قال: حدثنا عامر بن صالح. وأبو داود (٤٥٥) قال: حدثنا محمد بن العلاء. قال: حدثنا حسين بن علي، عن زائدة. وابن ماجة (٧٥٨) قال: حدثنا عبد الرحمن بن بشر بن الحكم، وأحمد بن الأزهر. قالا: حدثنا مالك بن سعير. وفي (٧٥٩) قال: حدثنا رزق الله بن موسى. قال: حدثنا يعقوب بن إسحاق الحضرمي. قال: حدثنا زائدة بن قدامة. والترمذي (٥٩٤) قال: حدثنا محمد بن حاتم المؤدب البغدادي البصري. قال: حدثنا عامر بن صالح الزبيري، هو من ولد الزبير. وابن خزيمة (١٢٩٤) قال: حدثنا عبد الرحمن بن بشر بن الحكم. قال: حدثنا مالك بن سعير بن الخمس.\nثلاثتهم - عامر بن صالح، وزائدة، ومالك بن سعير - عن هشام بن عروة، عن أبيه، فذكره.\n(*) أخرجه الترمذي (٥٩٥) قال: حدثنا هناد. قال: حدثنا عبدة ووكيع. وفي (٥٩٦) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان بن عيينة.\nثلاثتههم - عبدة، ووكيع، وسفيان - عن هشام بن عروة، عن أبيه، أن النبي -ﷺ- أمر. فذكر نحوه. ليس فيه «عائشة» .\nوقال أبو عيسى الترمذي: وهذا أصح من الحديث الأول «يعني من الرواية المتصلة عنده من طريق عامر بن صالح الزبيري» .","vol":"11","page":208},{"text":"٨٧٦٠ - (د) سمرة بن جندب - ﵁ - كتَبَ إلى بنيه «أما بعدُ: فإنَّ رسولَ الله - ﷺ- كان يأمرنا أن نَصْنَعَ المساجدَ في ديارنا، ونصلح صنعتها ونُطهرها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٥٦) في الصلاة، باب اتخاذ المساجد في الدور، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٦) قال: حدثنا محمد بن داود بن سفيان، قال: حدثنا يحيى - يعني ابن حسان - قال: حدثنا سليمان بن موسى، قال: حدثنا جعفر بن سعد بن سمرة، قال: حدثني خبيب بن سليمان، عن أبيه سليمان بن سمرة، فذكره.","vol":"11","page":209},{"text":"٨٧٦١ - (د خ) عبد الله بن عباس - ﵄- قال: قال رسولُ الله - ﷺ-: «ما أُمِرْتُ بتشييد المساجد» .\nقال ابن عباس: «لَتُزَخْرِفُنَّها كما زَخْرَفتِ اليهود والنصارى» .\nأخرجه أبو داود، وأخرج البخاري كلام ابن عباس في ترجمة باب (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زخرفت) الزَّخرفة: النُّقوش وتذهيب الحيطان وتمويهها بالذهب.\n_________\n(١) رقم (٤٤٨) في الصلاة، باب في بناء المساجد، وإسناده صحيح، ورواه البخاري تعليقًا ١ / ٤٤٩ في المساجد، باب بنيان المسجد، وقد وصله أبو داود وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٤٨) قال: حدثنا محمد بن الصباح، عن سفيان، قال: أخبرنا سفيان بن عيينة، عن سفيان الثوري، عن أبي فزارة، عن يزيد بن الأصم، فذكره.\nورواه البخاري تعليقا في كتاب المساجد، باب بنيان المساجد.","vol":"11","page":209},{"text":"٨٧٦٢ - (د س) أنس بن مالك - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تقوم الساعة حتى يَتَبَاهى الناسُ في المساجد» . أخرجه أبو داود.\nوعند النسائي قال: «مِن أشْراط الساعة: أن يتباهى الناس في المساجد» (١) .\n⦗٢١٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتباهى) التباهي: المفاخرة، والمباهاة: المفاخرة.\n_________\n(١) رواه أبو داود رقم (٤٤٩) في الصلاة، باب في بناء المساجد، والنسائي ٢ / ٣٢ في المساجد، باب المعاهدة في المساجد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٣٤) قال: حدثنا عبد الصمد. و(٣/١٤٥) قال: حدثنا أبو سعيد. و(٣/١٥٢) قال: حدثنا عبد الصمد وعفان. و(٣/٢٣٠) قال: حدثنا يونس وحسن بن موسى. و(٣/٢٨٣) قال: حدثنا عفان. والدارمي (١٤١٥) قال: أخبرنا عفان. وأبو داود (٤٤٩) قال: حدثنا محمد بن عبد الله الخزاعي (٢/٣٢) . وفي الكبرى (٦٧٩) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله بن المبارك، وابن خزيمة (١٣٢٢) قال: حدثنا محمد بن رافع، قال: حدثنا المؤمل بن إسماعيل. وفي (١٣٢٣) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن عبد الله الخزاعي.\nتسعتهم - عبد الصمد، وأبو سعيد، وعفان، ويونس، وحسن، والخزاعي، والجمحي، وابن المبارك، ومؤمل - عن حماد بن سلمة، عن أيوب، عن أبي قلابة، فذكره.","vol":"11","page":209},{"text":"٨٧٦٣ - (س) طلق بن علي - ﵁ - قال: «خرجْنَا وفدًا إلى رسول الله - ﷺ-، فبايعناه، وصلّينا معه، وأخبرناه أنَّ بأرضنا بِيْعةً لنا، فاستوهبناه من فَضْل طَهُوره، فدعا بماء، فتوضأ وتمضمض، ثم صَبّه لنا في إداوة وأمرنا، فقال: اخْرُجوا، فإذا أتيتم أرضَكم فاكسِروا بِيْعتَكم، وانضحوا مكانها بهذا الماء، واتَّخِذوها مسجدًا، قلنا: إنَّ البلدَ بعيد، والحرَّ شديد، والماءَ يَنْشَفُ، فقال: مُدّوه من الماء، لا يزيده إلا طيبًا، فخرجنا حتى قَدِمْنا بَلَدَنا، فكسرنا بِيْعَتَنا، ثم نضحنا مكانها، واتخذناها مسجدًا، فنادينا فيه بالأذان، قال: والراهب رجل من طيء، فلما سمع الأذان، قال: دعوةُ حقٍّ، ثم استقبل تَلْعةً من تِلاعنا فلم نَرَهُ بعد» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَلْعة) التَّلْعة: مجرى أعلى الأرض إلى بطون الأودية، وقيل: هو ما ارتفع من الأرض، وما انهبط منها، فهو إذن من الأضداد.\n_________\n(١) ٢ / ٣٨ و٣٩ في المساجد، باب اتخاذ البيع مساجد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد قال: حدثنا عبد الصمد، قال: حدثنا ملازم، قال: حدثنا عبد الله بن بدر وسراج بن عقبة. والنسائي (٢/٣٨) . وفي الكبرى (٦٩١) قال: أخبرنا هناد بن السري، عن ملازم - هو ابن عمرو - قال: حدثني عبد الله بن بدر.\nكلاهما - عبد الله بن بدر، وسراج - عن قيس بن طلق، فذكره.\n(*) وأخرجه أحمد (٤/٢٣) قال: حدثنا موسى بن داود، قال: حدثنا محمد بن جابر، عن عبد الله بن بدر، عن طلق بن علي، فذكره. ليس فيه «قيس بن طلق» .","vol":"11","page":210},{"text":"٨٧٦٤ - (د) عثمان بن [أبي] العاص - ﵁ - «أنَّ رسولَ الله ⦗٢١١⦘ ﷺ- أَمَرَهُ: أن يجعلَ مسجدَ أهلِ الطائف حيث كانت طواغيتهم» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (طواغيتهم) الطواغيت: جمع طاغوت، وهو المارد من الشياطين، وقيل: الصنم، وكذا أراد به هاهنا.\n_________\n(١) رقم (٤٥٠) في الصلاة، باب في بناء المسجد، وفي سنده محمد بن عبد الله بن عياض لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٥٠) قال: حدثنا رجاء بن المرجى. وابن ماجة (٧٤٣) قال: حدثنا محمد بن يحيى.\nكلاهما - رجاء، ومحمد بن يحيى - قالا: حدثنا أبوهمام الدلال، قال: حدثنا سعيد بن السائب، عن محمد بن عبد الله بن عياض، فذكره.","vol":"11","page":210},{"text":"٨٧٦٥ - (د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ أتى المسجدَ لشيء، فهو حَظُّه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٧٢) في الصلاة، باب في فضل القعود في المسجد، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٧٢) قال: حدثنا هشام بن عمار، قال: حدثنا صدقة بن خالد، قال: حدثنا عثمان بن أبي العاتكة الأزدي، عن عمير بن هانئ العنسي، فذكره.","vol":"11","page":211},{"text":"٨٧٦٦ - (خ م) عائشة - ﵂- أنَّ رسولَ الله - ﷺ- قال في مرضه الذي لم يَقُمْ منه: «لَعَنَ الله اليَهُودَ والنصارى، اتَّخَذوا قبورَ أنبيائهم مساجدَ، قالت: ولولا ذلك لأبرز قبُره، خشي أن يُتَّخذ مسجدًا» . وفي رواية: «ولولا ذلك لأبرز قبُره، غير أني أخشى أن يُتَّخذ مسجدًا» ولم يذكر «قالت» أخرجه البخاري ومسلم (١) .\nوقد ذكر عن عائشةَ وابنِ عباس وغيرهما نحو ذلك في موضع آخر من الكتاب، فلم نُعِدْ ذِكْرَهُ.\n_________\n(١) رواه البخاري ٣ / ٢٠٣ في الجنائز، باب ما جاء في قبر النبي ﷺ، وباب ما يكره من اتخاذ المساجد على القبور، وفي المغازي، باب مرض النبي ﷺ ووفاته، ومسلم رقم (٥٣٢) في المساجد، باب النهي عن بناء المساجد على القبور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه.","vol":"11","page":211},{"text":"<span data-type=\"title\" id=toc-1963>ترجمة الأبواب التي أولها ميم، ولم ترد في حرف الميم</span>\n\n(المحاقلة والمزابنة) في كتاب البيع من حرف الباء.\n(المِراء) في كتاب الجدال من حرف الجيم.\n(ماء زمزم) في كتاب الحج من حرف الحاء.\n(المجالسة) في كتاب الصحبة من حرف الصاد.\n(المحبة) في كتاب الصحبة من حرف الصاد.\n(المصافحة) في كتاب الصحبة من حرف الصاد.\n(المخنَّثون) في كتاب الصحبة من حرف الصاد.\n(المياه) في كتاب الطهارة من حرف الطاء.\n(المني) في كتاب الطهارة من حرف الطاء.\n(المسح على الخفين) في كتاب الطهارة من حرف الطاء.\n(المرض) في كتاب الفضائل من حرف الفاء.\n(موت الأولاد الصغار) في كتاب الفضائل من حرف الفاء.\n(ميراث النبي ﷺ) في كتاب الفرائض من حرف الفاء.\n(المسألة) في كتاب القناعة من حرف القاف.\n(الميزان) في كتاب القيامة من حرف القاف.\n(المعجزات) في كتاب النبوة من حرف النون.","vol":"11","page":212},{"text":"<span data-type=\"title\" id=toc-1964>حرف النون</span>\nويشتمل على ثمانية كتب\nكتاب النبوة، كتاب النكاح، كتاب النذر، كتاب النصح، كتاب النوم، كتاب النفاق، كتاب النجوم\n<span data-type=\"title\" id=toc-1965>الكتاب الأول: في النبوة</span>، وفيه خمسة أبواب\n<span data-type=\"title\" id=toc-1966>الباب الأول: في أحكام تخص ذاته - ﷺ </span>-، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-1967>الفصل الأول: في اسمه ونسبه</span>\nذكر البخاري - ﵀ - في ترجمة باب مبعث النبي - ﷺ -، فقال: \" هو محمد رسول الله - ﷺ -، بن عبد الله، بن عبد المطلب، بن هاشم، بن عبد مناف، ابن قُصي، بن كلاب، بن مُرَّة، بن كعب، بن لُؤي، بن غالب، بن فِهْر، ⦗٢١٤⦘ ابن مالك، بن النضر، بن كنانة، بن خزيمة، بن مُدرِكة، بن إلياس، بن مُضَر، ابن نِزار، بن مَعدِّ، بن عدنان \" (١) .\nوذكر رزين: أنه عن ابن عباس.\n٨٧٦٧ - (خ) كليب بن وائل - ﵁ - قال: قلت لزينب بنت أبي سلمة: «هل كان رسول الله - ﷺ- من مُضَر؟ قالت: ممن كان، إِلا من مُضَر؟ من بني النضرِ بن كِنانة» .\nوفي رواية قال: «حدثتني رَبيبةُ رسول الله - ﷺ- وأظنها زينب - قالت: نهى رسول الله - ﷺ- عن الدُّبَّاء والحَنْتَم والمُقَيّر والمُزَفَّت، فقلت لها: أخبريني، النبيُّ - ﷺ- ممن كان؟ قالت ...» وذكر الحديث. أخرجه البخاري (٢) .\n_________\n(١) أخرجه البخاري ٧ / ١٢٤ و١٢٥ في فضائل أصحاب النبي ﷺ، باب مبعث النبي ﷺ.\n(٢) ٦ / ٣٨٣ و٣٨٤ في الأنبياء، باب المناقب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢١٦) قال: حدثنا قيس بن حفص، قال: حدثنا عبد الواحد. قال: حدثنا كليب بن وائل. فذكره.\n(*) وأخرجه البخاري (٤/٢١٦) قال: حدثنا موسى. قال: حدثنا عبد الواحد. قال: حدثنا كليب. قال: حدثتني ربيبة النبي -ﷺ-. وأظنها زينب قالت. وذكر الرواية الثانية.","vol":"11","page":213},{"text":"٨٧٦٨ - (م) واثلة بن الأسقع - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن الله اصطفى كنانة من ولد إسماعيل، واصطفى قريشًا من كنانة، واصطفى من قريش بني هاشم، واصطفاني من بني هاشم» .\nأخرجه مسلم (١) . وقد تقدم نحو هذا في باب فضل النبي - ﷺ- في كتاب الفضائل من حرف الفاء.\n⦗٢١٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اصطفى): اختار، وهو افتعل، وانقلبت التاء طاءً لأجل الصاد.\n_________\n(١) رقم (٢٢٧٦) في الفضائل، باب فضل نسب النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٠٧) قال: حدثنا أبو المغيرة. وفي (٤/١٠٧) قال: حدثنا محمد بن مصعب. ومسلم (٧/٥٨) قال: حدثنا محمد بن مهران الرازي. ومحمد بن عبد الرحمن بن سهم. جميعا عن الوليد. والترمذي (٣٦٠٥) قال: حدثنا خلاد بن أسلم. قال: حدثنا محمد بن مصعب. وفي (٣٦٠٦) قال: حدثنا محمد بن إسماعيل. قال: حدثنا سليمان بن عبد الرحمن الدمشقي. قال: حدثنا الوليد بن مسلم.\nثلاثتهم - أبو المغيرة، ومحمد بن مصعب، والوليد - قالوا: حدثنا الأوزاعي، عن شداد أبي عمار، فذكره.","vol":"11","page":214},{"text":"٨٧٦٩ - (خ م ط ت) جبير بن مطعم - ﵁ - قال: قال رسول الله - ﷺ-: «لي خمسة أسماء: أنا محمد، وأنا أحمد، وأنا الماحي الذي يمحو الله بي الكفر، وأنا الحاشر الذي يُحشَر الناسُ على قدَمَيَّ، وأنا العاقِبُ. والعاقِبُ: الذي ليس بعده نبيٌّ، وقد سماه الله رَؤوفًا رحيمًا» . أخرجه البخاري ومسلم.\nوأخرجه الموطأ عن محمد بن جبير بن مطعم مرسَلًا، وانتهى حديثه عند قوله: «وأنا العاقب» وأخرجه الترمذي إلى قوله: «ليس بعده نبيٌّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يحشر الناس على قدميَّ) يعني: أنه أول مَنْ يُحْشَرُ من الخلق، ثم يحشر الناس على قدمه، أي: على أثره، وقيل: أراد بقدمه: عهده وزمانه، يقال: كان ذاك على رِجْلِ فلان، وعلى قدم فلان، أي: في عهده.\n_________\n(١) رواه البخاري ٦ / ٤٠٤ في الأنبياء، باب ما جاء في أسماء النبي ﷺ، وفي تفسير سورة الصف، ومسلم رقم (٢٣٥٤) في الفضائل، باب في أسمائه ﷺ، والموطأ ٢ / ١٠٠٤ في أسماء النبي ﷺ، والترمذي رقم (٢٨٤٢) في الأدب، باب ما جاء في أسماء النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٥٥) . وأحمد (٤/٨٠) قالا: حدثنا سفيان. وأحمد (٤/٨٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والدارمي (٢٧٧٨) قال: أخبرنا الحكم بن نافع، قال: أخبرنا شعيب بن أبي حمزة. والبخاري (٤/٢٢٥) قال: حدثني إبراهيم بن المنذر، قال: حدثني معن، عن مالك. وفي (٦/١٨٨) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. ومسلم (٧/٨٩) قال: حدثني زهير بن حرب، وإسحاق بن إبراهيم، وابن أبي عمر، قال إسحاق: أخبرنا، وقال الآخران: حدثنا سفيان بن عيينة. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وفي (٧/٩٠) قال: حدثني عبد الملك بن شعيب بن الليث، قال: حدثني أبي، عن جدي، قال: حدثني عقيل. (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب. والترمذي (٢٨٤٠) . وفي «الشمائل» (٣٦٦) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان. والنسائي في الكبرى «تحفة الأشراف» (٣١٩١) عن علي بن شعيب البغدادي، عن معن بن عيسى، عن مالك.\nستتهم - سفيان، ومعمر، وشعيب، ومالك، ويونس، وعقيل - عن الزهري، قال: أخبرني محمد بن جبير بن مطعم، فذكره.","vol":"11","page":215},{"text":"٨٧٧٠ - (م) أبو موسى الأشعري - ﵁ - قال: «كان ⦗٢١٦⦘ رسول الله - ﷺ- يُسَمِّي لنا نفسَه أسماء، فقال: أنا محمد، وأنا أحمد، وأنا المُقفَّي، ونبيُّ التوبة، ونبي الرحمة» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المُقفِّي): الذاهب المولِّي، فكأن المعنى: أنه - ﷺ- آخر الأنبياء، وإذا قَفَّى فلا نبيَّ بعده، وقيل: «المقفِّي» المتَّبِع، أراد: أنه متَّبِع النبيين.\n_________\n(١) رقم (٢٣٥٥) في الفضائل، باب في أسمائه ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٩٥) قال: حدثنا وكيع، عن المسعودي. (ح) ويزيد قال: أنبأنا المسعودي. وفي (٤/٤٠٤) قال: حدثنا عمرو بن الهيثم، قال: حدثنا المسعودي. (ح) وحدثنا يزيد بن هارون، قال: أنبأنا المسعودي. وفي (٤/٤٠٧) قال: حدثنا أبو النضر، ومحمد بن عبيد، قالا: أخبرنا المسعودي. ومسلم (٧/٩٠) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا جرير، عن الأعمش.\nكلاهما - المسعودي، والأعمش - عن عمرو بن مرة، عن أبي عبيدة، فذكره.","vol":"11","page":215},{"text":"٨٧٧١ - (خ س) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «أَلا تعجبون، كيف يصرف الله عني شَتْمَ قريش ولعنهم؟ يشتمون مُذَمَّمًا، ويلعنون مذمَّمًا، وأنا محمد» أخرجه البخاري والنسائي (١) .\n_________\n(١) رواه البخاري ٦ / ٤٠٧ في الأنبياء، باب ما جاء في أسماء رسول الله ﷺ، والنسائي ٦ / ١٥٩ في الطلاق، باب الإبانة والإفصاح بالكلمة.. الخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٣٦) . وأحمد (٢/٢٤٤) قالا: حدثنا سفيان. وفي (٢/٣٦٩) قال أحمد: حدثنا علي بن حفص، قال: أنبأنا ورقاء. والبخاري (٤/٢٢٥) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. والنسائي (٦/١٥٩) قال: أخبرنا عمران بن بكار، قال: حدثنا علي بن عياش، قال: حدثني شعيب.\nثلاثتهم - سفيان، وورقاء، وشعيب - عن أبي الزناد، عن الأعرج، فذكره.","vol":"11","page":216},{"text":"<span data-type=\"title\" id=toc-1968>الفصل الثاني: في مولده وعمره</span>\n٨٧٧٢ - (ت) المطلب بن عبد الله بن قيس بن مخرمة عن أبيه عن جده قال: «وُلِدْتُ أنا ورسولُ الله - ﷺ- عامَ الفيل. قال، وسأل عثمانُ بن عفان قُباثَ بن أشْيم، أخا بني يَعْمَر بن ليث: أنت أكبرُ أم رسول الله؟ ⦗٢١٧⦘ فقال: رسولُ الله - ﷺ- أَكبرُ مني، وأنا أقدم منه في الميلاد، وأنا رأيتُ خَذْقَ الطير أخضرَ مُحيلًا» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَذْق الطير) بالخاء والذال المعجمتين وبالقاف: ذَرْقُه، وقد خَذَقَ يخذُق، والذي في الرواية «خَذْق الطير» وإنما هو الفيل، وأراد: أنه رأى ذَرْقَ الفيل أخضرَ مُحيلًا، يعني باليًا قد دثَر، وذلك أن ميلاد النبي - ﷺ- كان عام الفيل، وهو أسنُّ من النبي - ﷺ- كما ذكر - وعلل ذلك بأنه رأى ذرق الفيل، وإن كانت رواية «خذق الطير» صحيحة فلعله أراد الطير التي أرسلها الله على أصحاب الفيل ترميهم بحجارة من سجيل، وذلك صحيح.\n_________\n(١) رقم (٣٦٢٣) في المناقب، باب ما جاء في ميلاد النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢١٥) قال: حدثنا يعقوب. والترمذي (٣٦١٩) قال: حدثنا محمد بن بشار العبدي، قال: حدثنا وهب بن جرير، قال: حدثنا أبي.\nكلاهما - يعقوب، وجرير بن حازم - عن محمد بن إسحاق، عن المطلب بن عبد الله بن قيس بن مخرمة، عن أبيه، فذكره.\n(*) رواية يعقوب مختصرة على: «ولدت أنا ورسول الله -ﷺ- عام الفيل، فنحن لدان، ولدنا مولدا واحدا» .\nوقال الترمذي: هذا حديث حسن غريب لا نعرفه إلا من حديث محمد بن إسحاق.\n(*) قلت: وفيه عنعنة ابن إسحاق أيضا، وهو مدلس.","vol":"11","page":216},{"text":"٨٧٧٣ - () العباس بن عبد المطلب - ﵁ -: قال: «وُلِدَ رسول الله - ﷺ- عام الفيل» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من زيادات رزين العبدري، لم أقف عليه.","vol":"11","page":217},{"text":"٨٧٧٤ - (خ م ت) عائشة - ﵂ - «أن رسول الله - ﷺ- تُوُفِّيَ وهو ابنُ ثلاث وستين» . قال ابن شهاب: وأخبرني سعيد بن المسيَّب بمثله. أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٦ / ٤٠٨ في الأنبياء، باب وفاة النبي ﷺ، ومسلم رقم (٢٣٤٩) في الفضائل، باب كم سن النبي ﷺ يوم قبض، والترمذي رقم (٣٦٥٥) في المناقب، باب في سن النبي ﷺ وابن كم حين مات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٩٣) قال: حدثنا عثمان بن محمد بن أبي شيبة. - قال عبد الله بن أحمد بن حنبل: وسمعته أنا من عثمان. قال: حدثني طلحة بن يحيى الأنصاري، عن يونس الأيلي. والبخاري (٤/٢٢٦) و(٦/١٩) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث، عن عقيل. ومسلم (٧/٨٧) قال: حدثني عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد. (ح) وحدثنا عثمان بن أبي شيبة وعباد بن موسى. قالا: حدثنا طلحة بن يحيى، عن يونس بن يزيد. والترمذي (٣٦٥٤) . وفي «الشمائل» (٣٨٠) قال: حدثنا حسين بن مهدي البصري. قال: حدثنا عبد الرزاق، عن ابن جريج. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٥٧٠) عن محمد بن خلف، عن آدم، عن الليث، عن عقيل.\nثلاثتهم - يونس بن يزيد الأيلي، وعقيل بن خالد، وابن جريج - عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.\n* أخرجه الترمذي (٣٦٥٤) قال: حدثنا العباس العنبري، قال: حدثنا عبد الرزاق، عن ابن جريج. قال: أخبرت عن ابن شهاب الزهري، عن عروة، فذكره.","vol":"11","page":217},{"text":"٨٧٧٥ - (خ م ت) عبد الله بن عباس - ﵄ - «أن رسول الله - ﷺ- أقام بمكة ثلاث عَشْرة سنة يُوحَى إليه، وتُوُفِّي وهو ابن ثلاث وستين» .\nوفي رواية: «أن النبي - ﷺ- أقام بمكة خمس عشرة سنة يسمع الصوت، ويرى الضوء، ولا يرى شيئًا سبع سنين، وثمان سنين يوحَى إليه، وأقام بالمدينة عشرًا، وتوفي وهو ابن خمس وستين سنة» .\nوفي أخرى قال: «أُنزل على النبي - ﷺ- وهو ابن أربعين، فمكث ثلاث عشرة، ثم أُمِر بالهجرة، فهاجر إلى المدينة، فمكث بها عشرَ سنين، ثم توفي - ﷺ-» أخرجه البخاري ومسلم، وأخرج الترمذي الرواية الأولى.\nوله في رواية قال: «أنزل عليه وهو ابن أربعين، وأقام بمكة ثلاث عشرة، وبالمدينة عشرًا، وتوفي وهو ابن ثلاث وستين» .\nوفي رواية لمسلم عن عمار بن أبي عمار - مولى بني هاشم - قال: سألت ابن عباس «كم أتى لرسول الله - ﷺ- يوم مات؟ قال: ما كنتُ أحْسِبُ مثلك يخفى عليه ذلك، قلت: إني قد سألتُ الناس، فاختلفوا عليَّ، فأحببتُ أن أعلم قولَك فيه، قال: أتحسِب؟ قلت: نعم، قال: أمسك، أربعين بُعث بها، وخمس عشرة بمكة يأمن ويخاف، وعشرًا مهاجرًا إلى المدينة» . ⦗٢١٩⦘\nوفي أخرى له عن عمرو بن دينار، قال: قلت لعروة: «كم لَبِث رسول الله - ﷺ- بمكة؟ قال: عشرًا، قال: قلتُ: فابنُ عباس يقول: بِضْعَ عشرة؟ قال: فغفّره، وقال: إنما أخذه من قول الشاعر: ثَوَى في قريشٍ بِضْعَ عشرة حَجَّةً» .\nوله في أخرى عن ابن حمزة قال: قال ابن عباس: «أقام رسول الله - ﷺ- بمكة ثلاث عشرة سنة يُوحَى إليه، وبالمدينة عشرًا، ومات وهو ابن ثلاث وستين سنة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فغَفَّره) أي: استغفر له، وقال: غفر الله له.\n_________\n(١) رواه البخاري ٨ / ١١٤ في المغازي، باب وفاة النبي ﷺ، وفي فضائل القرآن باب كيف نزل الوحي وأول ما نزل، ومسلم رقم (٢٣٥١) و(٢٣٥٣) في الفضائل، باب كم أقام النبي ﷺ بمكة والمدينة، والترمذي رقم (٣٦٥٢) و(٣٦٥٣) في المناقب، باب سن النبي ﷺ وابن كم حين مات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٦٦) (٢٣٩٩) و(١/٢٩٤) (٢٦٨٠) قال: حدثنا حسن بن موسى. وفي (١/٢٧٩) (٢٥٢٣) قال: حدثنا عفان. وفي (١/٣١٢) (٢٨٤٧) قال: حدثنا أبو كامل. ومسلم (٧/٨٩) قال: حدثنا إسحاق بن إبراهيم الحنظلي. قال: أخبرنا روح. أربعتهم - حسن، وعفان، وأبو كامل، وروح - قالوا: حدثنا حماد بن سلمة.\n٢ - وأخرجه أحمد (١/٢٩٠) (٢٦٤٠) قال: حدثنا عفان، قال: حدثنا يزيد بن زريع. ومسلم (٧/٨٨) قال: حدثني ابن منهال الضرير، قال: حدثنا يزيد بن زريع. وفي (٧/٨٩) قال: حدثني محمد بن رافع، قال: حدثنا شبابة بن سوار، قال: حدثنا شعبة. كلاهما - يزيد، وشعبة - عن يونس بن عبيد.\n٣ - وأخرجه أحمد (١/٢٢٣) (١٩٤٥) و(١/٣٥٩) (٣٣٨٠) قال: حدثنا إسماعيل. ومسلم (٧/٨٩) قال: حدثني نصر بن علي، قال: حدثنا بشر - يعني ابن مفضل - (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن علية. والترمذي (٣٦٥٠) . وفي «الشمائل» (٣٨١) قال: حدثنا أحمد بن منيع، ويعقوب بن إبراهيم الدورقي، قالا: حدثنا إسماعيل ابن علية. وفي (٣٦٥١) قال: حدثنا نصر بن علي، قال: حدثنا بشر بن المفضل. كلاهما - إسماعيل ابن علية، وبشر بن المفضل - عن خالد الحذاء.\nثلاثتهم - حماد، ويونس، وخالد - عن عمار مولى بني هاشم، فذكره.\nوالرواية الثانية:\nأخرجها أحمد (١: ٢٩٦) (٢٠٣٥) قال: حدثنا ابن نمير، قال: حدثنا العلاء بن صالح، قال حدثنا المنهال بن عمرو، عن سعيد بن جبير، فذكره.\nوالرواية الثالثة:\nأخرجها أحمد (١/٢٣٠) (٢٦٩٦) قال: حدثنا حسن. وعبد بن حميد (١٥٢١) قال: حدثنا أبو نعيم. والبخاري (٦/١٩) قال: حدثنا أبو نعيم. وفي (٦/٢٢٣) قال: حدثنا عبيد الله بن موسى. والنسائي في «فضائل القرآن» (١) قال: أخبرنا محمد بن رافع، قال: حدثنا حسين بن محمد.\nأربعتهم - حسن، وأبو نعيم، وعبيد الله، وحسين - عن شيبان، عن يحيى، قال: أخبرني أبو سلمة، فذكره.","vol":"11","page":218},{"text":"٨٧٧٦ - (م) أنس بن مالك - ﵁ - قال: «توفي رسول الله - ﷺ- وهو ابن ثلاث وستين، وتوفي أبو بكر وهو ابن ثلاث وستين، وتوفي عمر، وهو ابن ثلاث وستين» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣٤٨) في الفضائل، باب كم سن النبي ﷺ يوم قبض.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/٨٧) . قال: حدثني أبو غسان الرازي محمد بن عمرو، قال: حدثنا حكام بن سلم، قال: حدثنا عثمان بن زائدة، عن الزبير بن عدي، فذكره.","vol":"11","page":219},{"text":"٨٧٧٧ - (م ت) عامر بن سعد - ﵄ - قال: «كنا قعودًا ⦗٢٢٠⦘ عند معاوية فذكروا سِني رسول الله - ﷺ-، فقال معاوية: قُبِضَ رسول الله - ﷺ- وهو ابن ثلاث وستين، ومات أبو بكر وهو ابن ثلاث وستين، وقُتِلَ عمر وهو ابن ثلاث وستين» .\nوفي رواية: أنه سمع معاوية يخطب، فقال: «مات رسولُ الله - ﷺ- وهو ابن ثلاث وستين سنة، وأبو بكر وعمر، وأنا ابن ثلاث وستين (١)» . أخرجه مسلم، وأخرج الترمذي الثانية، وعنده: عن عامر بن سعد عن جرير (٢) .\n_________\n(١) أي: وأنا متوقع موافقتهم، وأني أموت في سنتي هذه.\n(٢) رواه مسلم رقم (٢٣٥٢) في الفضائل، باب كم أقام النبي ﷺ بمكة والمدينة، والترمذي رقم (٣٨٥٤) في المناقب، باب في سن النبي ﷺ وابن كم حين مات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٩٦) قال: حدثنا روح، قال: حدثنا شعبة. وفي (٤/٩٧) قال: حدثنا عمرو بن الهيثم أبو قطن. قال: حدثنا شعبة. وفي (٤/١٠٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد بن حميد (٤٢١) قال: حدثنا سليمان بن داود، قال: أنبأنا شعبة. ومسلم (٧/٨٨) قال: حدثنا عبد الله بن عمر بن محمد بن أبان الجعفي، قال: حدثنا سلام أبو الأحوص. (ح) وحدثنا ابن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والترمذي (٣٦٥٣) . وفي «الشمائل» (٣٧٩) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nكلاهما - شعبة، وأبو الأحوص - عن أبي إسحاق، عن عامر بن سعد البجلي.\n٢ - وأخرجه أحمد (٤/٩٧) قال: حدثنا أبو نعيم. والنسائي في الكبرى «تحفة الأشراف» (١١٤٠٢) عن عبد الرحمن بن عبيد الله الحلبي، عن يحيى بن أبي زائدة.\nكلاهما - أبو نعيم، ويحيى - عن يونس بن أبي إسحاق، عن أبي السفر، عن عامر الشعبي.\nكلاهما - عامر بن سعد، وعامر الشعبي - عن جرير بن عبد الله، فذكره.","vol":"11","page":219},{"text":"<span data-type=\"title\" id=toc-1969>الفصل الثالث: في أولاده</span>\n٨٧٧٨ - () عبد الله بن عباس - ﵄ - قال: «إن قريشًا تواصَتْ بينها بالتمادِي في الغَيّ والكفر، فقال بعضهم: الذي نحن عليه أحق مما عليه هذا الصُّنبور المُنْبَتِرُ، فأنزل الله ﴿إنَّا أعطيناك الكوثر ...﴾ إلى آخرها. وأتاه بعد ذلك خمسةُ أولادٍ ذكور، أربعة من خديجة: عبد الله ⦗٢٢١⦘ وهو أكبرهم -، والطاهر - وقيل: إن الطاهر هو عبد الله، فهم ثلاثة - والطَّيِّب، والقاسم، وإبراهيم مِنْ ماريَة. وكان له - ﷺ- أربع بنات منها: زينب - التي كانت تحت أبي العاص بن الربيع - ورُقية، وأم كُلْثوم - كانتا تحت عُتْبة وعتيبة ابْنَيْ أبي لهب، فلما نزلت ﴿تَبَّتْ يدا أبي لهب﴾ أمرهما بفراقهما - وتزوج عثمان أولًا رقية، وهاجرت معه إلى الحبشة، وولدت هناك ابنَه عبد الله، وبه كان يكنى، ثم ماتت، وتزوج بعدها أم كلثوم، وفاطمة وكانت تحت عليٍّ، وولدت له حسنًا، وحسينًا، ومحسنًا، وزينب - وكانت تحت عبد الله بن جعفر - وأُمَّ كلثوم، وزوّجها عليٌّ من عمر بن الخطاب» أخرجه رزين (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصُّنبور) في الأصل: النخلة التي تبقى منفردةً ويَدِقُّ أسفلها، وقيل: هي سَعَفات تنبت في جذع النخلة غير ثابتة في الأرض، فهي تقلع منها، وأراد كفارُ قريش: أن محمدًا - ﷺ- بمنزلة صُنْبور نبت في جذع نخلة، فإذا قُلِع انقلع، يعنون: أنه لا عقب له، فإذا مات انقطع ذِكْره.\n(المنبتر): المنقطع: من البَتْر، وهو القطع.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه رزين.","vol":"11","page":220},{"text":"٨٧٧٩ - (م) أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ-: «وُلِدَ لِي الليلةَ غُلام، فسمّيتُه باسم أبي إِبراهيم، ثم دفعه إلى أُمِّ سَيف - امرأة قَينٍ، يقال له: أبو سَيْف - فانطلق يأتيه، واتَّبعته، فانتهينا إلى أبي سيف - وهو ينفُخ بكيره، وقد امتلأ البيت دخانًا - فأسرعتُ المشي بين يدي رسول الله - ﷺ-، فقلت: يا أبا سيف، أمْسِكْ، جاء رسول الله فأمسك، فدعا النبيُّ - ﷺ- بالصبي، فضمه إليه، وقال: ما شاء الله أن يقول، فقال أنس: لقد رأيته وهو يَكِيد بنفسه - بين يديْ رسول الله - ﷺ-، فدمعتْ عينا رسول الله - ﷺ- فقال: تدمع العين ويَحْزَن القلب، ولا نقول إِلا ما يرضى ربنا، واللهِ يا إبراهيم إنا بك لمحزونون» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَيْن): الصائغ، وأراد به الحداد.\n_________\n(١) رقم (٢٣١٥) في الفضائل، باب رحمته ﷺ الصبيان والعيال وتواضعه وفضل ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٩٤) قال: حدثنا بهز وعفان، وحدثنا هاشم بن القاسم. وعبد بن حميد (١٢٨٧) . قال: حدثنا عبد الملك بن عمرو. ومسلم (٧/٧٦) قال: حدثنا هداب بن خالد، وشيبان بن فروخ. وأبو داود (٣١٢٦) قال: حدثنا شيبان بن فروخ.\nستتهم - بهز، وعفان، وهاشم، وعبد الملك، هداب وشيبان - عن سليمان بن المغيرة.","vol":"11","page":222},{"text":"٨٧٨٠ - (م) عمرو بن سعيد عن أنس - ﵁ - قال: إنه لما توفي إبراهيم قال رسول الله - ﷺ-: «إن إبراهيم مات في الثدي، وإن له لَظِئْرين يُكَمِّلانِ رَضاعَه في الجنة، وإنه ابني» أخرجه مسلم (١) .\n⦗٢٢٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظئر): المرأة التي ترضع ولد غيرها.\n_________\n(١) رقم (٢٣١٦) في الفضائل، باب رحمته ﷺ الصبيان والعيال وتواضعه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٢) قال: حدثنا سفيان، قال: حدثنا إسماعيل. والبخاري في «الأدب المفرد» (٣٧٦) قال: حدثنا حَرَمِيّ بن حفص قال: حدثنا وهيب. ومسلم (٧/٧٦) قال: حدثنا زهير بن حرب، ومحمد بن عبد الله بن نمير. قالا: حدثنا إسماعيل ابن علية.","vol":"11","page":222},{"text":"٨٧٨١ - (خ) البراء بن عازب ﵁ قال: «لما توفي إبراهيم قال رسول الله - ﷺ -: إن له مُرْضِعًا في الجنة» أخرجه البخاري (١) .\n_________\n(١) ٣ / ١٩٤ في الجنائز، باب ما قيل في أولاده المسلمين، وفي بدء الخلق، باب في صفة الجنة، وفي الأدب، باب من سمى بأسماء الأنبياء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٤) قال: حدثنا بهز. وفي (٤/٣٠٠) قال: حدثنا وكيع. وفي (٤/٣٠٢) قال: حدثنا محمد بن جعفر، وبهز. والبخاري (٢/١٢٥) قال: حدثنا أبو الوليد. وفي (٤/١٤٥) قال: حدثنا حجاج بن منهال. وفي (٨/٥٤) قال: حدثنا سليمان بن حرب.\nستتهم - بهز، ووكيع، وابن جعفر، وأبو الوليد، وحجاج، وسليمان - عن شعبة، عن عدي بن ثابت، فذكره.","vol":"11","page":223},{"text":"٨٧٨٢ - (خ) إسماعيل بن أبي خالد قال: قلت لابن أبي أوفى ﵁: أرأيت إبراهيم ابن النبي - ﷺ -؟ قال: نعم، مات صغيرًا، ولو قضي أن يكون بعد محمد - ﷺ - نبي عاش ابنه، ولكن لا نبي بعده. أخرجه البخاري (١) .\n_________\n(١) ١٠ / ٤٧٧ في الأدب، باب من سمى بأسماء الأنبياء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٥٣) قال: حدثنا وكيع. والبخاري (٨/٥٤) قال: حدثنا ابن نمير، قال: حدثنا محمد بن بشار. وابن ماجة (١٥١٠) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا محمد بن بشر.\nكلاهما - وكيع، ومحمد - عن إسماعيل بن أبي خالد، فذكره.","vol":"11","page":223},{"text":"٨٧٨٣ - () وائل بن عبيد الله (١) قال: «لما مات إبراهيم بنُ رسول الله - ﷺ- صلّى عليه عند باب المقاعد، وهو موضِعٌ عند باب الجنائز، ودفنه عند رِجْلَيْ ابن مظعون» أخرجه ... (٢) .\n_________\n(١) كذا في الأصل: وائل بن عبيد الله، وفي المطبوع: بياض، والذي عن أبي داود من طريق وائل بن داود قال: سمعت النبي ... وذكر الحديث.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين: وقد رواه أبو داود إلى قوله: المقاعد، رقم (٣١٨٨) في الجنائز، باب في الصلاة على الطفل، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الخبر من زيادات رزين، لم أقف عليه.","vol":"11","page":223},{"text":"<span data-type=\"title\" id=toc-1970>الفصل الرابع: في صفاته وأخلاقه</span>\nقد تقدَّم فيما مضى من الكتاب شيء كثير من صفاته وأخلاقه متفرَّقًا في الأبواب التي أوجب ذِكْره فيها.\nونذكر في الفصل ما لم يختص بباب من تلك الأبواب المتقدِّمة، وينقسم هذا الفصل إلى ثمانية أنواع.\n<span data-type=\"title\" id=toc-1971>النوع الأول: في أحاديث جامعة لأوصاف عِدَّة</span>\n٨٧٨٤ - (ت) إِبراهيم بن محمد - من ولد علي - قال: «كان عَلِيٌّ يَصِفُ رسول الله - ﷺ- يقول: لم يكن بالطويل الممغَّط، ولا بالقصير المتردِّد، كان رَبْعةً من القوم، ولم يكن بالجَعْدِ القَطِطِ، ولا بالسَّبطِ، كان جَعدًا رَجِلًا، ولم يكن بالمُطَهَّمِ ولا بالمكَلْثَم، كان أسيلَ الخدّ، وكان أبيض مُشْرَبًا بحمرة، أَدْعَجَ، أَهْدَب الأشفار، ذا مَسْرُبة، شَثْن الكف والقدمين، جليل المُشاش والكَتَد، إذا التفت التَفَتَ معًا، وإِذا مشى يَتَكَفَّأ تَكفُّؤًا، كأنَّما يَنْحَطّ من صَبَبٍ، بين كتفيه خاتم النبوة، وهو خاتم النبيين، أجودُ الناس صدرًا، وأشجعهم قلبًا، وأصدقهم لهجة، وألينهم عَريكة، ⦗٢٢٥⦘ وأكرمهم عِشْرة، من رآه بَديهة هَابَهُ، ومن خالطه فعرفه أحبَّه، يقول ناعته: لم أرَ قبله ولا بعده مثلَه، ولا يَسْرُدُ الحديث سَردًا، يتكلم بكلام فَصْل، يفهمه من سمعه» هذه الرواية ذكرها رزين. والذي جاء في كتاب الترمذي: هذا لفظه قال: «لم يكن بالطويل الممغَّط، ولا بالقصير المتردِّد، كان رَبْعة من القوم، ولم يكن بالجعد القَطِط، ولا بالسَّبِط، كان جَعْدًا رجلًا، لم يكن بالمطهَّم ولا بالمكلثَم، وكان في وجهه تدوير، أبيض مُشْرَب بحمرة، أدعجُ العينين، أهدب الأشفار، جليل المشاش والكتَد، أجرد، ذو مسرُبة، شَثْنُ الكَفَّين والقدمين، إذا مشى تقلَّع، كأنما يمشي في صَبَب، وإذا التفت التفت معًا، بين كتفيه خاتم النبوة - وهو خاتم النبيين - أجود الناس صدرًا، وأصدق الناس لهجة، وألينهم عريكة، وأكرمُهم عِشْرة، من رآه بَديهةً هابَهُ، ومن خالطه معرفةً أحبه، يقول ناعِتُهُ: لم أر قبله ولا بعده مثله» .\nوللترمذي في رواية أخرى عن عليٍّ قال: «لم يكن النبي - ﷺ- بالطويل ولا بالقصير، شَثْنُ الكفين والقدمين، ضخمُ الكراديس، طويلُ المسرُبَةِ، إذا مشى تَكفَّا تكفِّيًا، كأنما انحطّ من صبب، لم أر قبله ولا بعده مثله - ﷺ-» (١) . ⦗٢٢٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الممَّغَط) بتشديد الميم وبالغين المعجمة: هو الرجل البائن الطول، والمحدِّثون يقولونه بتشديد الغين.\n(المتردِّد): الذي تردَّد بعض خلقه على بعض، فهو مجتمع.\n(رجل رَبْعَة): معتدل القامة، بين الطويل القصير.\n(شعر قَطِط): شديد الجعودة.\n(شعر سَبِط): سائل ليس فيه شيء من الجعودة.\n(شعر رَجِل): إذا لم يكن شديد الجعودة، ولا شديد السبوطة، بل بينهما.\n(المطهّم): الفاحش السِمَنِ، وقيل: المنتفخ الوجه الذي فيه جهامة، وقيل: هو النحيف الجسم الدقيقُهُ، وقيل: الطُهْمة في اللون: أن تجاوز السمرة إلى السواد، ووجه مطَّهم: إذا كان كذلك.\n(المكلثَم): المستدير الوجه، ولا يكون إلا مع كثرة اللحم.\n(الإسالة في الخد): الاستطالة، وأن لا يكون مرتفعًا.\n(الدَعج في العين): شدة سوادها.\n(أهدب الأشفار): الذي شعر أجفانه كثير مستطيل.\n(أشفار العين): منابت الشعر المحيط بالعين. ⦗٢٢٧⦘\n(المسْرُبة): الشعر النابت علي وسط الصد نازلًا إلى آخر البطن.\n(الشَثْن الكف): الغليظ الكف، وهو مدح في الرجل، لأنه أشد لقبضهم، وأصبر لهم على المراس.\n(جليل المشاش): عظيم رؤوس العظام: كالركبتين والمرفقين والمنكبين ونحو ذلك، و«المشاش» جمع مُشاشة، وهي رؤوس العظام اللينة التي يمكن مضغها.\n(الكَتَد): الكاهل.\n(التكفؤ): الميل في المشي إلى قُدَّام، كما تتكفأ السفينة في جريها، والأصل فيه الهمز، فترك.\n(كأنما ينحط من صَبَب) قريب من التكفؤ، أي: كأنه ينحدر من موضع عال، وفي رواية أبي داود «صبوب» قال الخطابي: إذا فتحت الصاد كان اسمًا لما يُصبّ على الإنسان من ماء ونحوه، كالطَّهور والغَسول والقَطور، ومن رواه بالضم: فعلى أنه جمع الصبَب، وهو ما انحَدَر من الأرض، قال: وقد جاء في أكثر الروايات «كأنما يمشي في صبب» قال: وهو المحفوظ.\n(اللهجة): اللسان.\n(فلان ليِّن العريكة): سلس القياد، لين المقادة.\n(سرد الحديث يسرُده): إذا تابعه، وأسرع في النطق به. ⦗٢٢٨⦘\n(كلامه فصل): قاطع لا تردُّد فيه ولا تتعتع.\n(تقلَّع في مشيه): كأنه يقلع رجله من وَحْلٍ.\n(الكراديس): كل عظمين التقيا في مفصل فهو كردوس، والجمع الكراديس، نحو الركبتين والمنكبين والوركين.\n_________\n(١) رواه الترمذي رقم (٣٦٤١) و(٣٦٤٢) في المناقب، باب رقم (١٨)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٣٨) قال: حدثنا أبو جعفر محمد بن الحسين بن أبي حليمة -من قصر الأحنف -وأحمد بن عبدة الضبي، وعلي بن حجر المعنى واحد قالوا: حدثنا عيسى بن يونس. حدثنا عمر بن عبد الله مولى غفرة، حدثني إبراهيم بن محمد من ولد علي بن أبي طالب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب، ليس إسناده بمتصل.","vol":"11","page":224},{"text":"٨٧٨٥ - (خ م ط ت) ربيعة بن أبي عبد الرحمن قال: سمعت أنس بن مالك يصف رسول الله - ﷺ- يقول: «كان رَبعة من القوم، ليس بالطويل البائن، ولا بالقصير، أزهر اللون، ليس بالأبيض الأمْهَق، ولا بالآدم، ليس بجَعْد قَطِط، ولا سبِط رَجِل، أُنزل عليه وهو ابن أربعين سنة، فلبث بمكة عشر سنين ينزلُ عليه الوحي، وبالمدينة عشرًا، وتوفاه الله على رأس ستين، وليس في رأسه ولحيته عشرون شعرةً بيضاء، قال ربيعة: فرأيتُ شَعرَه، فإذا هو أحمر، فسألتُ؟ فقيل: احْمَرَّ مِنَ الطيب» . أخرجه البخاري ومسلم.\nوأخرج الموطأ إِلى قوله: «شعرة بيضاء» وأخرجه الترمذي كذلك، وفي ألفاظه نقص.\nوللبخاري عن أنس، أو عن أبي هريرة قال: «كان رسول الله - ﷺ- ضَخْم القدمين، حسن الوجه، لم أر بعدَه مثله» .\nوفي رواية عن أنس: «ضخم اليدين، لم أر بعدَه مثله، وكان شعر النبي - ﷺ- رَجِلًا، لا جَعدًا ولا سَبْطًا» . ⦗٢٢٩⦘\nوفي أخرى: «كان ضخم الرأس والقدمين، لم أر بعده ولا قبله مثله، وكان سَبِط الكفين» .\nوفي أخرى: «شَثْنَ الكفين والقدمين» .\nوفي رواية عن أنس - أو عن جابر بن عبد الله - قال: «كان رسولُ الله - ﷺ- ضخم الكفين والقدمين، لم أر بعده شَبَهًا له» .\nوللترمذي أيضًا قال: «كان رسول الله - ﷺ- رَبْعَة، ليس بالطويل ولا بالقصير، حَسَنَ الجسم، أسمر اللون، وكان شعره ليس بجعد ولا سبط، إذا مشى يتكفأ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أزهر): مستنير، وهو أحسن الألوان، والزهرة: البياض النيّر.\n(الأمهق): الأبيض الكريه البياض، كلون الجصّ.\n(الآدم): الشديد السمرة.\n_________\n(١) رواه البخاري ٦ / ٤١٢ و٤١٣ في الأنبياء، باب صفة النبي ﷺ، وفي اللباس، باب الجعد، ومسلم رقم (٢٣٤٧) في الفضائل، باب في صفة النبي ﷺ ومبعثه وسنه، والموطأ ٢ / ٩١٩ في صفة النبي ﷺ، باب ما جاء في صفة النبي ﷺ، والترمذي رقم (٣٦٢٧) في المناقب، باب رقم (٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك «الموطأ» (٥٧٣) . والبخاري (٤/٢٢٨) قال: حدثنا عبد الله بن يوسف. وفي (٧/٢٠٧) قال: حدثنا إسماعيل. ومسلم (٧/٨٧) قال: حدثنا يحيى بن يحيى. والترمذي (٣٦٢٣) . وفي «الشمائل» قال: حدثنا قتيبة. وفي (٣٦٢٣) أيضا. و«الشمائل» (٣٨٣) قال الترمذي: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن. والنسائي في الكبرى «تحفة الأشراف» (٨٣٣) عن قتيبة. خمستهم - ابن يوسف، وإسماعيل، ويحيى، وقتيبة، ومعن - عن مالك.\n٢ - وأخرجه أحمد (٣/١٣٠) قال: حدثنا أنس بن عياض.\n٣ - وأخرجه أحمد (٣/١٤٨) قال: حدثنا يونس، قال: حدثنا عبد العزيز بن أبي سلمة.\n٤ - وأخرجه أحمد (٣/١٨٥) قال: حدثنا عبد الرحمن، قال: حدثنا سفيان.\n٥ - وأخرجه أحمد (٣/٢٤٠) قال: حدثنا أبو سلمة الخزاعي. ومسلم (٧/٨٧) قال: حدثني القاسم بن زكريا، قال: حدثنا خالد بن مخلد. كلاهما - الخزاعي، وخالد - عن سليمان بن بلال.\n٦ - وأخرجه البخاري (٤/٢٢٧) قال: حدثني ابن بكير، قال: حدثني الليث، عن خالد، عن سعيد بن أبي هلال.\n٧ - وأخرجه مسلم (٧/٨٧) قال: حدثنا يحيى بن أيوب، وقتيبة بن سعيد، وعلي بن حجر، قالوا: حدثنا إسماعيل بن جعفر.\nسبعتهم - مالك، وأنس بن عياض، وعبد العزيز، وسفيان، وسليمان، وسعيد بن أبي هلال، وإسماعيل - عن ربيعة بن أبي عبد الرحمن، فذكره.\nوأخرجه أحمد (٣/١٢٥) قال: حدثنا عبد الصمد. والبخاري (٧/٢٠٨) قال: حدثني عمرو بن علي، قال: حدثنا معاذ بن هانئ. كلاهما - عبد الصمد، ومعاذ - قالا: حدثنا همام.\n٢ - وأخرجه البخاري (٧/٢٠٨) قال: حدثنا أبو النعمان، قال: حدثنا جرير بن حازم.\nكلاهما - همام، وجرير - عن قتادة، فذكره.\n- ورواية أبي هريرة:\nأخرجها أحمد (٢/٤٦٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة، عن النضر بن أنس، عن بشير بن نهيك، فذكره.\n* وأخرجه أحمد (٢/٤٦٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة، قال: سمعت رجلا، قال: سمعت أبا هريرة. قال: كان رسول الله -ﷺ- ضخم الكفين.\n* وأخرجه البخاري (٧/٢٠٨) قال: حدثني عمرو بن علي، قال: حدثنا معاذ بن هانئ، قال: حدثنا همام، قال: حدثنا قتادة، عن أنس بن مالك، أو عن رجل، عن أبي هريرة، قال: كان النبي -ﷺ- ضخم القدمين، حسن الوجه، لم أر بعده مثله.","vol":"11","page":228},{"text":"٨٧٨٦ - (م ت) جابر بن سمرة - ﵁ - قال: «كان رسول الله - ﷺ- ضَليع الفم، أَشْكَل العينين، منهوس العقبين، ضخم القدمين» ⦗٢٣٠⦘ قيل لِسِمَاك: ما ضليع الفم؟ قال: عظيم الفم. قيل: ما أشكل العينين؟ قال: طويل شق العين. قيل: ما منهوس العقب؟ قال: قليل لحم العقب. أخرجه مسلم.\nوفي رواية الترمذي قال: «ضليع الفم، أشكل العينين، منهوس العقب» ولم يذكر: ما ضليع الفم ... إِلخ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضليع الفم): عظيمه.\n(الشُّكلة في العين): حمرة تكون في البياض، والشهلة: حمرة في سوادها.\n(منهوس القدمين والعقبين): خفيف لحمهما، وأصله: أن النَّهْس - بالسين المهملة - أخذ اللحم بأطراف الأسنان - وبالشين المعجمة - أخذه بالأضراس.\n_________\n(١) رواه مسلم (٢٣٣٩) في الفضائل، باب صفة فم النبي ﷺ وعينيه وعقبيه، والترمذي رقم (٣٦٤٩) في المناقب، باب رقم (٢٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٨٦ و٨٨) قال: حدثنا أبو قطن. وفي (٥/١٠٣) قال: حدثنا محمد بن جعفر. ومسلم (٧/٨٤) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، والترمذي (٣٦٤٦) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو قطن. وفي (٣٦٤٧) . و«الشمائل» (٩) قال: حدثنا أبو موسى محمد بن المثنى، قال: حدثنا محمد بن جعفر. وعبد الله بن أحمد (٥/٩٧) قال: حدثني أبو عمرو العنبري عبيد الله بن معاذ بن معاذ، قال: حدثنا أبي.\nثلاثتهم - أبو قطن، وابن جعفر، ومعاذ -قالوا: حدثنا شعبة، عن سماك بن حرب، فذكره.","vol":"11","page":229},{"text":"٨٧٨٧ - (م ت) أبو سعيد الخدري - ﵁ - قال: قلتُ لأبي الطفيل: «رأيتَ رسول الله - ﷺ-؟ قال: نعم، كان أبيض مليح الوجه» .\nوفي رواية قال: «رأيتُ رسول الله - ﷺ-، وما على وجه الأرض اليومَ ⦗٢٣١⦘ رجلٌ رآه غيري، قال: قلتُ: فكيف رأيتَه؟ قال: كان رسول الله - ﷺ- مَلِيحًا مُقَصَّدًا» أخرجه مسلم. وفي رواية أبي داود مثله، وقال: «كان أبيض مليحًا، إذا مشى كأنه يهوي في صَبُوب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَهوِي): ينزل ويتدلَّى، وتلك مشية القويِّ من الرجال، يقال: هَوَى الشيءُ يهوي هَوِيًّا - بفتح الهاء - إذا نزل من فوق إلى أسفل، وهو يهوي هُويًّا - بضم الهاء - إذا صَعِد.\n(المقصّد): الذي ليس بجسيم ولا قصير، وقيل: هو من الرجال نحو الرَّبْعة.\n_________\n(١) رواه مسلم (٢٣٤٠) في الفضائل، باب كان النبي ﷺ أبيض مليح الوجه، وأبو داود رقم (٤٨٦٤) في الأدب، باب في هدي الرجل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٤٥٤) قال: حدثنا يزيد بن هارون. والبخاري في «الأدب المفرد» (٧٩٠) قال: حدثنا محمد بن سلام، قال: أخبرنا خالد بن عبد الله. (ح) وحدثنا محمد بن سلام، عن يزيد بن هارون. ومسلم (٧/٨٤) قال: حدثنا سعيد بن منصور، قال: حدثنا خالد بن عبد الله (ح) وحدثنا عبيد الله بن عمر القواريري، قال: حدثنا عبد الأعلى بن عبد الأعلى. وأبو داود (٤٨٦٤) قال: حدثنا حسين بن معاذ بن خليف، قال: حدثنا عبد الأعلى. والترمذي في «الشمائل» (١٤) قال: حدثنا سفيان بن وكيع، ومحمد بن بشار، قالا: أخبرنا يزيد بن هارون.\nثلاثتهم - يزيد، وخالد، وعبد الأعلى - عن الجريري، فذكره.","vol":"11","page":230},{"text":"٨٧٨٨ - (خ م د ت س) البراء بن عازب - ﵁ - قال: «كان رسول الله - ﷺ- أحسنَ الناس وجهًا، وأحْسَنَه خَلْقًا، ليس بالطويل البائن، ولا بالقصير» .\nوفي رواية قال: «كان مَرْبُوعًا، بعيد ما بين المنكبَينِ، له شعَر يبلغ شَحْمة أُذنيه، رأيتُه في حُلَّةٍ حمراء، لم أر شيئًا قطُّ أحسنَ منه» . ⦗٢٣٢⦘\nوفي رواية «ما رأيتُ أحدًا أحسنَ في حُلَّةٍ حمراء من النبي - ﷺ-» .\nقال البخاري: وقال بعض أصحابي عن مالك بن إسماعيل: «إِنَّ جُمَّتَهُ لتضرِبُ قريبًا من مَنْكِبيه» قال أبو إسحاق: سمعته يحدّثُهُ غير مرة، ما حَدَّثَ به قطُّ إلا ضَحِك.\nوفي أخرى «عظيم الجُمَّةِ، إِلى شحمة أُذُنيْه» . أخرجه البخاري ومسلم، وأخرج أبو داود الرواية الثانية.\nوله في أخرى قال: «ما رأيت من ذي لِمّة سوداء أحسنَ في حُلّةٍ حمراء من رسول الله - ﷺ-، قال: ورأيت لِمّتَهُ تضرب قريبًا من مَنكِبَيْهِ» .\nوله في أخرى قال: «كان رسول الله - ﷺ- مَرْبُوعًا، عريضَ ما بين المنكبين، كَثَّ اللِّحية، تعلوه حمرةٌ، جَُمّته إلى شَحْمة أُذُنَيْه، لقد رَأَيته في حُلَّةٍ حمراء ما رأيتُ أحسن منه» .\nوأخرج الترمذي: «ما رأيتُ أحسن في حلة حمراء من رسول الله - ﷺ-، وإن جُمَّته لتضرب ما بين منكبيه، لم يكن بالقصير ولا بالطويل، بعيد ما بين المنكبين» (١) .\n⦗٢٣٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللِّمَّة): الشعر الذي ألَمّ بالمنكبين، أي: قاربهما.\n(كثّ اللحية): كثير شعرها.\n(الجُمَّة): الشعر الواصل إلى المنكبين.\n_________\n(١) رواه البخاري ٦ / ٤١٥ و٤١٦ في الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٢٣٣٧) في الفضائل، باب في صفة النبي ﷺ وأنه كان أحسن الناس وجهًا، وأبو داود رقم (٤١٨٣) و(٤١٨٤) و(٤١٨٥) و(٤١٨٦) في الترجل، باب ما جاء في الشعر، والترمذي رقم (٣٦٣٩) في المناقب، باب في صفة النبي ﷺ، والنسائي ٨ / ١٨٣ في الزينة، باب اتخاذ الجمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٢٨) قال: حدثنا أحمد بن سعيد أبو عبد الله. ومسلم (٧/٨٣) قال: حدثنا أبو كريب.\nكلاهما - أحمد، وأبو كريب - قالا: حدثنا إسحاق بن منصور، قال: حدثنا إبراهيم بن يوسف، عن أبيه، عن أبي إسحاق، فذكره.","vol":"11","page":231},{"text":"٨٧٨٩ - (خ ت) البراء بن عازب - ﵁ - سُئل: «أكان وَجْهُ رسول الله - ﷺ- مثل السيف؟ قال: لا، بل مثل القمر» أخرجه البخاري والترمذي (١) .\n_________\n(١) رواه البخاري ٦ / ٤١٦ في الأنبياء، باب صفة النبي ﷺ، والترمذي رقم (٣٦٤٠) في المناقب، باب صفة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨١) قال: حدثنا أحمد بن عبد الملك. والدارمي (٦٥) . والبخاري (٤/٢٢٨) قالا - البخاري، والدارمي - حدثنا أبو نعيم. والترمذي (٣٦٣٦) . وفي «الشمائل» (١١) قال: حدثنا سفيان بن وكيع، قال: حدثنا حميد بن عبد الرحمن.\nثلاثتهم - أحمد بن عبد الملك، وأبو نعيم، وحميد - قالوا: حدثنا زهير عن أبي إسحاق، فذكره.","vol":"11","page":233},{"text":"٨٧٩٠ - (ت) جابر بن سمرة - ﵁ - قال: «كان في سَاقَيْ رسول الله - ﷺ- حُمُوشة، وكان لا يضحك إِلا تَبَسُّمًا، وكنتُ إذا نظرتُ إليه قلتُ: أكحل العينين، وليس بأكحل - ﷺ-» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رجل أحمش الساقين): دقيقهما، وكذلك: حَمْش الساقين.\n[[(الكَحَل في العين): سواد يكون في مغارز الأجفان خِلْقة.]]\n_________\n(١) رقم (٣٦٤٨) في المناقب، باب ما جاء في صفة النبي ﷺ، وهو حديث حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٠٥) قال: حدثنا سريج بن النعمان. والترمذي (٣٦٤٥) . وفي «الشمائل» (٢٢٦) قال: حدثنا أحمد بن منيع. وعبد الله بن أحمد (٥/٩٧) قال: حدثني شجاع بن مخلد أبو الفضل..\nثلاثتهم - سريج، وأحمد، وشجاع - قالوا: حدثنا عباد بن العوام، عن الحجاج - وهو ابن أرطأة - عن سماك بن حرب، فذكره.\nوقال الترمذي: هذا حديث حسن غريب من هذا الوجه.","vol":"11","page":233},{"text":"٨٧٩١ - (خ م ت) أنس بن مالك - ﵁ - قال: «كان ⦗٢٣٤⦘ رسول الله - ﷺ- أَزْهَرَ اللون، كأن عَرَقَهُ اللؤلؤ، إِذا مشى تَكَفّأ، وما مَسِسْتُ ديباجة ولا حريرة أليَن من كَفّ رسول الله - ﷺ-، ولا شَمِمْتُ مِسْكَة ولا عَنْبَرَة أطيب من رائحة النبي - ﷺ-» .\nوفي أخرى قال: «ما شممتُ عنبرًا قط ولا مِسْكًا ولا شيئًا أطيب من ريح النبي - ﷺ-، ولا مَسِسْتُ قط ديباجة، ولا حريرًا ألْيَنَ مَسًَّا من رسول الله - ﷺ-» أخرجه مسلم.\nوفي رواية البخاري قال: «ما مَسِسْتُ حريرًا ولا ديباجًا ألْيَنَ من كفِّ رسول الله - ﷺ-، ولا شممتُ ريحًا قط، ولا عَرْفًا أطيبَ من ريح أو عَرْفِ النبي - ﷺ-» .\nوفي رواية الترمذي قال: «خدمتُ رسول الله - ﷺ- عشر سنين، فما قال لي: أُفّ قَطُّ، وما قال لشيء صنعتُه: لِمَ صنعته؟ ولا لشيءٍ تركته: لِمَ تركته؟ وكان رسول الله - ﷺ- من أحسنِ الناس خُلُقًا، وما مَسِسْتُ خَزًّا قطُّ ولا حريرًا ولا شيئًا كان ألْيَنَ من كَفِّ رسول الله - ﷺ-، ولا شممت مِسْكًا قطُّ ولا عنبرًا أطيب من عَرَق رسول الله - ﷺ-» (١) .\n_________\n(١) رواه البخاري ١٠ / ٤٢٠ في الأنبياء، باب صفة النبي صلى الله عليه سلم، ومسلم رقم (٢٣٣٠) في الفضائل، باب طيب رائحة النبي ﷺ ولين مسه، والترمذي رقم (٢٠١٦) في البر والصلة، باب ما جاء في خلق النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٢٨) قال: حدثنا يونس وحسن بن موسى. وفي (٣/٢٧٠) قال: حدثنا عفان، والدارمي (٦٢) قال: أخبرنا حجاج بن منهال. ومسلم (٧/٨١) قال: حدثني أحمد بن سعيد بن صخر الدارمي قال: حدثنا حبان.\nخمستهم - يونس، وحسن، وعفان، وحجاج، وحبان - قالو: حدثنا حماد بن سلمة، قال: حدثنا ثابت، فذكره.\n- وفي رواية أخرى:\nأخرى أحمد (٣/٢٢٧) قال: حدثنا يونس. وعبد بن حميد (١٣٦٣) قال: حدثني سليمان بن حرب. والدارمي (٦٣) قال: أخبرنا أبو النعمان. والبخاري (٤/٢٣٠) قال: حدثنا سليمان بن حرب. ثلاثتهم - يونس، وسليمان، وأبو النعمان - عن حماد بن زيد.\n٢ - وأخرجه أحمد (٣/٢٢٢) . وعبد بن حميد (١٢٦٨) . ومسلم (٧/٨١) قال: حدثني زهير بن حرب. ثلاثتهم - أحمد، وعبد، وزهير - قالوا: حدثنا هاشم بن القاسم، قال: حدثنا سليمان بن المغيرة.\nكلاهما - حماد، وسليمان - عن ثابت.\n- والرواية الثالثة:\nأخرجها مسلم (٧/٨١) والترمذي (٢٠١٥) . وفي «الشمائل» (٣٤٥) فذكره.\n* قال - مسلم، والترمذي -: حدثنا قتيبة بن سعيد، قال: حدثنا جعفر بن سليمان الضبعي، عن ثابت، فذكره.","vol":"11","page":233},{"text":"<span data-type=\"title\" id=toc-1972>النوع الثاني: في صفة شعره</span>\n٨٧٩٢ - (خ م د س) قتادة - ﵀- قال: «سألتُ أَنَسًا - ﵁ - عن شَعَرِ رسول الله - ﷺ-؟ فقال: شعر بين شَعَرين، لا رَجِل ولا جَعد قَطِط، كان بين أذنيه وعاتقه» .\nوفي رواية قال: «كان رَجِلًا، ليس بالسَّبْطِ ولا الجعد، بين أذنيه وعاتقه» . وفي أخرى قال: «كان يضرب شعره منكبيه» .\nوفي أخرى: «إلى أنصاف أذنيه» . أخرجه البخاري ومسلم والنسائي.\nوفي رواية أبي داود: «كان شعر رسول الله - ﷺ- إِلى شَحْمة أذنيه» وفي رواية: «إلى أنصاف أذنيه» (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٠٢ في اللباس، باب الجعد، وفي الأنبياء، باب صفة النبي صلى الله عليه سلم، ومسلم رقم (٢٣٣٨) في الفضائل، باب صفة شعر النبي ﷺ، وأبو داود رقم (٤١٨٥) و(٤١٨٦) في الترجل، باب ما جاء في الشعر، والنسائي ٨ / ١٨٣ في الزينة، باب اتخاذ الجمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٥) قال: حدثنا بهز. وفي (٣/٢٠٣) قال: حدثنا يزيد. والبخاري (٧/٢٠٨) قال: حدثنا عمرو بن علي، قال: حدثنا وهب بن جرير. وفي (٧/٢٠٨) أيضا. قال: حدثنا مسلم - هو ابن إبراهيم -. ومسلم (٧/٨٣) قال: حدثنا شيبان بن فروخ. وابن ماجة (٣٦٣٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. والترمذي في «الشمائل» (٢٧) قال: حدثنا وهب بن جرير. والنسائي (٨/١٣١) قال: أخبرنا محمد بن المثنى، قال: حدثنا وهب بن جرير.\nخمستهم - بهز، ويزيد، ووهب، ومسلم، وشيبان - عن جرير، عن حازم، عن قتادة، فذكره.\nوفي رواية مسلم بن إبراهيم زيادة: «كان النبي -ﷺ- ضخم اليدين لم أر بعده مثله» .","vol":"11","page":235},{"text":"٨٧٩٣ - (ت د) عائشة - ﵂ - قالت: «كنتُ أغتسلُ أنا ورسول الله - ﷺ- من إناء، وكان له شعر فوق الجُمة ودون الوَفْرة» .\nوفي رواية أبي داود قال: «كان شعر رسول الله - ﷺ- فوق الوَفْرة ودون الجمة» (١) .\n⦗٢٣٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَفْرة): الشعر الواصل إلى شحمة الأذن.\n_________\n(١) رواه أبو داود رقم (٤١٨٧) في الترجل، باب ما جاء في الشعر، والترمذي رقم (١٧٥٥) في اللباس، باب ما جاء في الجمة واتخاذ الشعر، وإسناده حسن، وقال الترمذي: هذا حديث حسن صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٠٨) قال: حدثنا سريج. وفي (٦/١١٨) قال: حدثنا سليمان بن داود. وأبو داود (٤١٨٧) قال: حدثنا ابن نفيل. وابن ماجة (٣٦٣٥) قال: حدثنا عبد الرحمن بن إبراهيم. قال: حدثنا ابن أبي فديك. والترمذي (١٧٥٥) . وفي «الشمائل» (٢٥) . قال: حدثنا هناد بن السري.\nخمستهم - سريج، وسليمان بن داود، وابن نفيل، وابن أبي فديك، وهناد بن السري - عن عبد الرحمن بن أبي الزناد، عن هشام بن عروة، عن أبيه، فذكره.\n* رواية سليمان بن داود وابن نفيل، وابن أبي فديك، وهناد مختصرة على: «كان شعر رسول الله -ﷺ- فوق الوفرة ودون الجمة» . إلا أن هناد بن السري زاد في حديثه: «كنت أغتسل أنا ورسول الله -ﷺ- من إناء واحد» .","vol":"11","page":235},{"text":"٨٧٩٤ - (د ت) أم هانئ - ﵂ - قالت: «قدم رسول الله - ﷺ- مكة، وله أربع غدائر» أخرجه الترمذي وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغدائر): الذوائب، واحدتها: غديرة.\n_________\n(١) رواه أبو داود رقم (٤١٩١) في اللباس، باب في الرجل يعقص شعره، والترمذي رقم (١٧٨٢) في اللباس، باب رقم (٣٩)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٤١ و٤٢٥) قال: حدثنا سفيان. وفي (٦/٤٢٥) قال: حدثنا يحيى بن أبي بكير، قال: حدثنا إبراهيم بن نافع. وأبو داود (٤١٩١) قال: حدثنا النفيلي، قال: حدثنا سفيان. وابن ماجة (٣٦٣١) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا سفيان بن عيينة. والترمذي (١٧٨١) . وفي «الشمائل» (٢٨) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة. وفي (١٧٨١م) وفي «الشمائل» (٣١) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. قال: حدثنا إبراهيم ابن نافع المكي.\nكلاهما - سفيان، وإبراهيم - عن ابن أبي نجيح، عن مجاهد، فذكره.\n(*) قال الترمذي: قال محمد - يعني البخاري -: لا أعرف لمجاهد سماعا من أم هانئ.","vol":"11","page":236},{"text":"٨٧٩٥ - (خ م د) عبد الله بن عباس - ﵄ - قال: «كان أهل الكتاب يَسْدلون أشعارهم، وكان المشركون يَفْرقون، وكان رسول الله - ﷺ- يعجبه موافقة أهل الكتاب فيما لم يُؤْمَر به، فَسدَل رسول الله - ﷺ- ناصيته، ثم فَرَق بعد» أخرجه البخاري ومسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سَدل الشعر): إرساله.\n(يَفْرُقون) مفرق الرأس: وسطه، وفَرَق الشعر: جعله فرقتين. ⦗٢٣٧⦘\n(الناصية): شعر مقدَّم الرأس.\n_________\n(١) رواه البخاري ١٠ / ٣٠٤ و٣٠٥ في اللباس، باب الفرق، وفي الأنبياء، باب صفة النبي ﷺ، وفي فضائل أصحاب النبي ﷺ، باب إتيان اليهود النبي ﷺ حين قدم المدينة، وأبو داود رقم (٤١٨٨) في الترجل، باب ما جاء في الفرق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٢٤٦) (٢٢٠٩) قال: حدثنا إسحاق بن عيسى. وفي (١/٢٤٦) (٢٢٠٩) و(١/٢٦١) (٢٣٦٤) قال: حدثنا يعقوب. والبخاري (٧/٢٠٩) قال: حدثنا أحمد بن يونس. ومسلم (٧/٨٢) قال: حدثنا منصور بن أبي مزاحم، ومحمد بن جعفر بن زياد. وأبو داود (٤١٨٨) قال: حدثنا موسى بن إسماعيل. وابن ماجة (٣٦٣٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يحيى بن آدم. سبعتهم - إسحاق بن عيسى، ويعقوب، وأحمد بن يونس، ومنصور، وابن جعفر، وموسى بن إسماعيل، ويحيى بن آدم - عن إبراهيم بن سعد.\n٢ - وأخرجه أحمد (١/٢٨٧) (٢٦٠٥) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله (ح) وعتاب، قال: حدثنا عبد الله. وفي (١/٣٢٠) (٢٩٤٤) قال: حدثنا عثمان بن عمر. والبخاري (٤/٢٣٠) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث. وفي (٥/٩٠) قال: حدثنا عبدان، قال: حدثنا عبد الله. ومسلم (٧/٨٣) قال: حدثني أبو الطاهر، قال: أخبرنا ابن وهب. والترمذي في «الشمائل» (٣٠) قال: حدثنا سويد بن نصر، قال: أخبرنا عبد الله بن المبارك. والنسائي (٨/١٨٤) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن وهب.\nأربعتهم - عبد الله بن المبارك، وعثمان بن عمر، وليث، وابن وهب - عن يونس بن زيد.\nكلاهما - إبراهيم بن سعد، ويونس بن يزيد - عن الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.\nوالنسائي في الكبرى «تحفة الأشراف» (٦٢١٥) عن علي بن شعيب، عن أبي ضمرة أنس بن عياض.\nكلاهما - يحيى، وأبو ضمرة - عن محمد بن أبي يحيى، قال: حدثني عكرمة، فذكره.","vol":"11","page":236},{"text":"٨٧٩٦ - (ط) محمد بن شهاب - ﵀ - قال: «سَدَلَ رسول الله - ﷺ- ناصيته ما شاء الله أن يَسْدُل، ثم فَرَقَ بعد ذلك» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٤٨ في الشعر، باب السنة في الشعر مرسلًا، وهو موصول عن ابن عباس عند البخاري ومسلم وأبي داود كما في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» (٤/٤٢٨) (١٨٣٠) مالك عن زيد بن سعد عن ابن شهاب، فذكره.","vol":"11","page":237},{"text":"٨٧٩٧ - (د) عائشة - ﵂ - قالت: «كنتُ إذا أردتُ أن أَفرِق شعر رسول الله - ﷺ- صَدَعْتُ الفرقَ من يَافوخه، وأرسلتُ ناصيتَهُ بين عينيه» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اليافوخ): وسَطُ الرأس.\n_________\n(١) رقم (٤١٨٩) في الترجل، باب ما جاء في الفرق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٩٠) قال: حدثنا معاوية بن عمرو قال: حدثنا إبراهيم بن سعد. وفي (٦/٢٧٥) قال: حدثنا يعقوب، قال: حدثنا أبي. وأبو داود (٤١٨٩) قال: حدثنا يحيى بن خلف، قال: حدثنا عبد الأعلى.\nكلاهما - إبراهيم بن سعد والد يعقوب، وعبد الأعلى بن عبد الأعلى - عن محمد بن إسحاق، عن محمد بن جعفر بن الزبير، عن عروة، فذكره.","vol":"11","page":237},{"text":"٨٧٩٨ - (م) أنس بن مالك - ﵁ - سُئِلَ عن شَيْبِ رسول الله - ﷺ-؟ فقال: «ما شَانَهُ الله ببيضاء» .\nوفي رواية قال: «يكره أن يَنْتِفَ الرجل الشعرة البيضاء من رأسه، أو لحيته، قال: ولم يَخْضِب رسول الله - ﷺ-، إنما كان البياض في عَنْفَقته، وفي الصُّدغين، وفي الرأس نَبْذ» أخرجه مسلم (١) .\n⦗٢٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في رأسه نَبذ من شيب): شيء يسير، هو مفتوح الأول، ساكن الباء.\n_________\n(١) رقم (٢٣٤١) في الفضائل، باب شيبه ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/٨٥) قال: حدثنا محمد بن المثنى، وابن بشار، وأحمد بن إبراهيم الدورقي، هارون بن عبد الله، جميعا عن أبي داود، قال: حدثنا شعبة عن خليد بن جعفر سمع أبا إياس فذكره.","vol":"11","page":237},{"text":"٨٧٩٩ - (خ م) أبو جحيفة - ﵁ - قال: «رأيتُ رسول الله - ﷺ-، فرأيتُ بياضًا تحت شَفَته السفلى - العنفقة» .\nوفي أخرى: «رأيتُ رسول الله - ﷺ- هذه منه بيضاء - ووضع بعض أصابعه على عنفقته - قيل له: مثل من أنت يومئذ؟ قال: أَبْرِي النَّبْلَ وأَرِيشُها» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بَرَيْتُ النبل): إذا نَحَتَّه وأصلحته سهامًا يُرمَى بها.\n(رِشْتُ السهم أريشه): إذا عملت له ريشًا.\n_________\n(١) رواه البخاري ٦ / ٤١٢ في الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٢٣٤٢) في الفضائل، باب شيبه ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٠٨) قال: حدثنا إسماعيل بن عمر، قال: حدثنا يونس. وفي (٤/٣٠٩) قال: حدثنا سليمان بن داود، وأبو كامل. قالا: حدثنا زهير. والبخاري (٤/٢٢٧) قال: حدثنا عبد الله بن رجاء، قال: حدثنا إسرائيل. ومسلم (٧/٨٥) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا أبو خيثمة. وابن ماجة (٣٦٢٨) قال: حدثنا محمد بن المثنى، قال: حدثنا أبو داود، قال: حدثنا زهير.\nثلاثتهم - يونس، وزهير أبو خيثمة، وإسرائيل - عن أبي إسحاق، فذكره.","vol":"11","page":238},{"text":"٨٨٠٠ - (خ م ت) أبو جحيفة - ﵁ - قال: «رأيتُ رسول الله - ﷺ- وكان الحسن بن علي يشبهه» .\nوزاد البخاري في رواية «وأمر لنا النبي - ﷺ- بثلاثة عشر قَلُوصًا، فَقُبِضَ النبي - ﷺ- قبل أن نقبضها» .\nقال الحميدي: وزاد البرقاني - وذكره أبو مسعود الدمشقي - قال: ⦗٢٣٩⦘ «فأبوا أن يعطونا شيئًا، فأتينا أبا بكر فأعطاناها» .\nقال الحميدي: ولم أجد ذلك فيما عندنا من أصل كتاب البخاري، وعند البخاري فيه: «فقلتُ لأبي جحيفة: صفه لي، قال: كان أبيض قد شَمِطَ» .\nوعند مسلم فيه: «رأيتُ رسول الله - ﷺ- أبيض قد شاب»، وفي رواية الترمذي مثله، وزاد زيادة قد أوجب ذكرها في «كتاب الوعد» من حرف الواو.\nوذكر الحميدي هذا الحديث مفردًا عن الذي قبله، وهما بمعنى واحد، فاقتدينا به، وأفردناهما (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القَلوص): الشابة من النوق، وهي بمنزلة الجارية.\n(الشمَط): الشيب يخالطه السواد.\n_________\n(١) رواه البخاري ٦ / ٤١١ في الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٢٣٤٣) في الفضائل، باب شيبه ﷺ، والترمذي رقم (٣٧٧٩) في المناقب، باب مناقب الحسن والحسين ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٩٠) قال: حدثنا سفيان. وأحمد (٤/٣٠٧) قال: حدثنا يزيد. والبخاري (٤/٢٢٧) قال: حدثنا أحمد بن يونس. قال: حدثنا زهير. (ح) وحدثني عمرو بن علي، قال: حدثنا ابن فضيل. ومسلم (٧/٨٥) قال: حدثنا واصل بن عبد الأعلى، قال: حدثنا محمد بن فضيل. (ح) وحدثنا سعيد بن منصور. قال: حدثنا سفيان وخالد بن عبد الله. (ح) وحدثنا ابن نمير. قال: حدثنا محمد بن بشر. والترمذي (٢٨٢٦) قال: حدثنا واصل بن عبد الأعلى الكوفي. قال: حدثنا محمد بن فضيل. وفي (٢٨٢٧ و٣٧٧٧) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. والنسائي في «فضائل الصحابة» (٥٩) قال: أخبرنا عمرو بن علي. قال: حدثنا يحيى.\nسبعتهم - سفيان، ويزيد، وزهير، ومحمد بن فضيل، وخالد، ومحمد بن بشر، ويحيى - عن إسماعيل بن أبي خالد، فذكره.\n(*) وزاد ابن فضيل في روايته: «قلت لأبي جحيفة: صفه لي. قال: كان أبيض قد شمط، وأمر لنا النبي -ﷺ- بثلاث عشرة قلوصا. قال: فقبض النبي -ﷺ- قبل أن نقبضها» .","vol":"11","page":238},{"text":"٨٨٠١ - (خ) جرير بن عثمان - ﵀ - قال: إنه سأل عبد الله بن بُسْر قال: «أرأيتَ رسول الله - ﷺ- كان شيخًا؟ قال: كان في عنفقته شَعَرَات بيض» أخرجه البخاري (١) .\n_________\n(١) ٦ / ٤١٢ في الأنبياء، باب صفة النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٨٧) قال: حدثنا حجاج بن محمد. وفي (٤/١٨٨) قال: حدثنا أبو المغيرة. وفي (٤/١٨٨) قال: حدثنا حسن بن موسى. وفي (٤/١٩٠) قال: حدثنا أبو النضر. وعبد بن حميد (٥٠٦) قال: أخبرنا يزيد بن هارون. والبخاري (٤/٢٢٧) قال: حدثنا عصام بن خالد.\nستتهم - حجاج، وأبو المغيرة، وحسن، وأبو النضر، ويزيد، وعصام - عن حريز بن عثمان، فذكره.","vol":"11","page":239},{"text":"٨٨٠٢ - (م س) جابر بن سمرة - ﵁ - قال: «كان رسول الله - ﷺ- قد شمِطَ مُقدَّمُ رأسه ولحيته، فكان إِذا ادّهن لم يتبيَّن، فإذا شَعثَ رأسه تَبَيَّنَ، وكان كثيرَ شعرِ اللحية، فقال رجلٌ: وجهه مثل السيف؟ قال: لا، بل مثل الشمس والقمر، وكان مستديرًا، قال: ورأيتُ الخاتم عند كَتِفَيْهِ مثل بيضة الحمام، يُشْبِهُ جسدَه» أخرجه مسلم.\nوفي رواية النسائي قال: «سُئل جابر بن سمرة عن شيب رسول الله - ﷺ-؟ فقال: كان إذا دَهَنَ رأسَهُ لم يُرَ منه، وإِذا لم يَدْهَن رُئِيَ منه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n [[(الشعَث): بُعْدُ العهد بالغسل وتسريح الشعر.]]\n_________\n(١) رواه مسلم رقم (٢٣٤٤) في الفضائل، باب شيبه ﷺ، والنسائي ٨ / ١٥٠ في الزينة، باب الدهن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n* أخرجه أحمد (٥/١٠٤) قال: حدثنا عبد الرزاق. وفي (٥/١٠٤) قال: حدثنا أبو النضر. ومسلم (٧/٨٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبيد الله.\nثلاثتهم - عبد الرزاق، وأبو النضر، وعبيد الله - عن إسرائيل، عن سماك، فذكره. «مطولا» .\n* وأخرجه أحمد (٥/٩٠ و٩٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/١٠٢ و١٠٧) قال: حدثنا وكيع، قال: حدثنا إسرائيل. ومسلم (٧/٨٦) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٧/٨٦) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله بن موسى، قال: أخبرنا حسن بن صالح. والترمذي (٣٦٤٤) . وفي «الشمائل» (١٧) قال: حدثنا سعيد بن يعقوب الطالقاني، قال: حدثنا أيوب بن جابر. وعبد الله بن أحمد (٥/٩٨) قال: حدثني يحيى بن عبد الله مولى بني هاشم سنة تسع وعشرين ومئتين، قال: حدثنا شعبة.\nأربعتهم - شعبة، وإسرائيل، وحسن، وأيوب - عن سماك بن حرب، فذكره. مختصرا على «الخاتم» .\n* وأخرجه أحمد (٥/٨٦ و٨٨) قال: حدثنا سليمان بن داود، قال: أخبرنا شعبة. وفي (٥/٩٠ و٩٥ و١٠٠) قال: حدثنا بهز بن أسد، قال: حدثنا حماد بن سلمة. وفي (٥/١٠٣) قال: حدثنا عبد الرحمن بن مهدي. عن حماد بن سلمة. وفي (٥/١٠٤) قال: حدثنا أبو كامل، قال: حدثنا حماد. ومسلم (٧/٨٥) . والترمذي في «الشمائل» (٣٩) . والنسائي (٨/١٥٠) .\nثلاثتهم - مسلم، والترمذي، والنسائي - عن محمد بن المثنى، قال: حدثنا أبو داود سليمان بن داود، قال: حدثنا شعبة. وفي «الشمائل» (٤٤) قال الترمذي: حدثنا أحمد بن منيع، قال: حدثنا سريج بن النعمان، قال: حدثنا حماد بن سلمة.\nكلاهما - شعبة، وحماد - عن سماك بن حرب، فذكره مختصرا على أوله.","vol":"11","page":240},{"text":"٨٨٠٣ - (خ) محمد بن سيرين - ﵀ - قال: «قلتُ لعبيد: عندنا من شعر النبي - ﷺ-، أَصبناه من قِبَلِ أنس - أو من قِبَلِ أهل أنس - قال: لأن يكون عندي شعرة منه أحبَّ إليّ من الدنيا وما فيها» أخرجه البخاري (١) .\n_________\n(١) ١ / ٢٣٨ في الوضوء، باب الماء الذي يغسل به شعر الإنسان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١٧٠) قال: حدثنا مالك بن إسماعيل، قال: حدثنا إسرائيل، عن عاصم، عن ابن سيرين، فذكره.","vol":"11","page":240},{"text":"٨٨٠٤ - (م) أنس بن مالك - ﵁ - قال: «رأيتُ رسول الله - ﷺ- والحلاق يحلِقه، وأطاف به أصحابه، فما يريدون أن تقع شعرة إلا في يد رجل» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣٢٥) في الفضائل، باب قرب النبي ﵇ من الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٣٣) قال: حدثنا سليمان بن حرب.\n٢ - أخرجه أحمد (٣/١٣٧) وعبد بن حميد (١٢٧٣) . ومسلم (٧/٧٩) .قال: حدثنا محمد بن رافع. ثلاثتهم - أحمد، وعبد، وابن رافع - قالوا: حدثنا هاشم بن القاسم.\nكلاهما - سليمان، هاشم - قالا: حدثنا سليمان بن المغيرة عن ثابت، فذكره.","vol":"11","page":240},{"text":"<span data-type=\"title\" id=toc-1973>النوع الثالث: خاتم النبوة</span>\n٨٨٠٥ - (م) عبد الله بن سَرْجِس - ﵁ - قال: «رأيتُ رسولَ الله - ﷺ-، وأكلتُ معه خُبْزًا ولحمًا - أو قال: ثريدًا - فقلت: يا رسول الله، غفر الله لك، قال: ولك - قال الراوي عنه، فقلت: أستغفرَ لك رسول الله؟ قال: نعم، ولك، ثم تلا هذه الآية: ﴿واسْتَغْفِرْ لذنبكَ وللمؤمنين والمؤمناتِ﴾ [محمد:١٩]- ثم قال: دُرتُ خَلْفه، فنظرت إلى خاتم النبوة بين كتفيه، عند ناغِض كَتِفِه اليُسْرَى جُمْعًا عليه خِيلانٌ، كأمثال الثآليل» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ناغضُ الكتف): طرف العظم العريض الذي في أعلى طرفه.\n(الخِيلان): جمع خال، وهو الشامة.\n(جُمْعًا) قال الحميدي: لعله عنى جُمْع الكَفِّ، وهو أن يجمعَ الرجلُ أصابعه ويعطفها إلى باطن الكف.\n_________\n(١) رقم (٢٣٤٦) في الفضائل، باب إثبات خاتم النبوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٦٧) قال: حدثنا سفيان. وأحمد (٥/٨٢) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٥/٨٢) قال: حدثنا أبو سعيد، قال: حدثنا ثابت. وفي (٥/٨٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/٨٢) قال: حدثنا هاشم بن القاسم، وأسود بن عامر، قالا: حدثنا شريك. ومسلم (٧/٨٦) قال: حدثنا أبو كامل، قال: حدثنا حماد - يعني ابن زيد -. (ح) وحدثني سويد بن سعيد، قال: حدثنا علي بن مسهر (ح) وحدثني حامد بن عمر البكراوي، قال: حدثنا عبد الواحد - يعني ابن زياد -. والترمذي في «الشمائل» (٢٣) قال: حدثنا أحمد بن المقدام أبو الأشعث العجلي. قال: أخبرنا حماد بن زيد. والنسائي في «عمل اليوم والليلة» (٢٩٥ و٤٢١) قال: أخبرنا محمد بن بشار، عن محمد، قال: حدثنا شعبة. وفي (٤٢٢) قال: أخبرنا أحمد بن عبدة، عن عبد الواحد بن زياد. وفي الكبرى «تحفة الأشراف» (٥٣٢١) عن يحيى بن حبيب بن عربي، عن حماد بن زيد.\nثمانيتهم - سفيان، ومعمر، وثابت، وشعبة، وشريك، وحماد، وعلي، وعبد الواحد - عن عاصم الأحول، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"11","page":241},{"text":"٨٨٠٦ - (ت) جابر بن سمرة - ﵁ - قال: «كان خاتم رسول الله - ﷺ- الذي بين كتفيه - غُدَّة حمراء مثل بيضة الحمام» . ⦗٢٤٢⦘ أخرجه الترمذي (١) .\nوقد تقدَّم في النوع الثاني في حديث جابر بن سمرة أيضًا لمسلم ذِكْر «الخاتم» .\n_________\n(١) رقم (٣٦٤٧) في المناقب، باب ما جاء في خاتم النبوة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم برقم (٨٨٠٢) .","vol":"11","page":241},{"text":"٨٨٠٧ - () السائب بن يزيد قال: «كان الخاتم مثل زِرّ الحجَلة، وكان أشهل العينين، منهوس العقب، ضليع الفم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ومعناه في الصحيحين من حديث السائب بن يزيد وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، ومعناه في الصحيحين من حديث السائب بن يزيد وغيره.","vol":"11","page":242},{"text":"<span data-type=\"title\" id=toc-1974>النوع الرابع: في مشيه</span>\n٨٨٠٨ - (ت) أبو هريرة - ﵁ - قال: «ما رأيتُ أحسنَ من رسول الله - ﷺ-، كأن الشمسَ تجري في وجهه، قال: وما رأيتُ أحدًا أسرع في مَشْيه من رسول الله - ﷺ-، لكأنما الأرضُ تُطْوَى له، كنا إِذا مَشينا معه نَجْهَدُ أنفسَنا، وإنه لغير مُكْتَرِث» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٥٠) في المناقب، باب رقم (٢٦)، وفي سنده ابن لهيعة وهو ضعيف لكن تابعه عمرو بن الحارث عند ابن حبان رقم (٢١١٨) \" موارد \"، فالحديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٥٠) قال: حدثنا حسن. وفي (٢/٣٨٠) قال: حدثنا قتيبة. والترمذي (٣٦٤٨) . وفي «الشمائل» (١٢٣) قال: حدثنا قتيبة بن سعيد.\nكلاهما - حسن بن موسى، وقتيبة بن سعيد - عن عبد الله بن لهيعة، قال: حدثنا أيبو يونس سليم بن جبير مولى أبي هريرة، فذكره.\nوقال الترمذي: هذا حديث غريب.","vol":"11","page":242},{"text":"٨٨٠٩ - (د) أنس بن مالك - ﵁ - قال: «كان النبي - ﷺ- إذا مشى كأنه يتوكَّأ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٦٣) في الأدب، باب في هدي الرجل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٧٥٤) . وفي «الشمائل» (٢) قال: حدثنا حميد بن مسعدة، قال: حدثنا عبد الوهاب الثقفي، عن حميد، فذكره.\nوقال الترمذي: حديث أنس حديث حسن صحيح غريب من هذا الوجه من حديث حميد.\n- وأخرجه أبو داود (٤٨٦٣) قال: حدثنا وهب بن بقية، قال: أخبرنا خالد - الطحان - عن حميد، فذكره.","vol":"11","page":242},{"text":"٨٨١٠ - () علي بن أبي طالب - ﵁ - قال: «كان رسول الله - ﷺ- إذا مشى تكفّأ تكَفُّؤًا، كأنما يَنحَطُّ من صَبَب» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين وقد تقدم معناه برقم (٨٧٨٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين وقد تقدم معناه برقم (٨٧٨٤) .","vol":"11","page":242},{"text":"<span data-type=\"title\" id=toc-1975>النوع الخامس: في كلامه</span>\n٨٨١١ - (خ م د ت) عائشة - ﵂ - «أنَّ النبي - ﷺ- كان يحدّث حديثًا لو عَدَّهُ العادِ لأحصاه» .\nوفي رواية عن عروة قالت: «أَلا يعجبك أبو فلان؟ فجلس إلى جانب حجرَتي يحدّث عن رسول الله - ﷺ- يُسمعني ذلك، وكنت أُسَبِّحُ، فقام قبل أن أقضيَ سُبحتي، فلو أدركته لرددت عليه، إِن رسول الله - ﷺ- لم يكن يَسْرُد الحديث كسردكم» هذا لفظ البخاري، وأخرج مسلم الأولى.\nولمسلم قال: «كان أبو هريرة يحدث، ويقول: اسمعي يا رَبَّةَ الحُجرة، اسمعي يا رَبة الحجرة - وعائشة تُصَلِّي - فلما قضت صلاتها، قالت لعروة: ألا تسمع إلى هذا ومقالتِه آنِفًا؟ إنما كان النبي - ﷺ- يُحدّث حديثًا لو عَدّه العادّ لأحصاه» وأخرج أبو داود الرواية الثانية.\nوله في أخرى قال عروة: «جلس أبو هريرة إلى جنب حجرة عائشة، وهي تُصلي، فجعل يقول: اسمعي يا ربة الحجرة - مرتين» وذكر نحو رواية مسلم.\nوفي رواية الترمذي قالت: «ما كان رسولُ الله - ﷺ- يسرد كسَرْدِكم هذا، ولكنه كان يتكلم بكلام يُبَيِّنُهُ، فَصْل، يحفَظُهُ مَنْ جَلَسَ إليه» (١) . ⦗٢٤٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سُبحتي) السُّبْحَة: الصلاةُ النافلة.\n_________\n(١) رواه البخاري ٦ / ٤٢٢ في الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٢٤٩٣) في فضائل الصحابة، باب من فضائل أبي هريرة، وفي الزهد، باب التثبت في الحديث، والترمذي رقم (٣٦٤٣) في المناقب، باب رقم (٢٠)، وأبو داود رقم (٣٦٥٤) و(٣٦٥٥) في العلم، باب في سرد الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٢٤٧) قال: حدثنا سفيان. وأحمد (٦/١١٨) قال: حدثنا علي بن إسحاق، قال: أخبرنا عبد الله. قال: أخبرنا يونس. وفي (٦/١٣٨) قال: حدثنا وكيع. عن سفيان، عن أسامة. وفي (٦/١٥٧) قال: حدثنا عثمان بن عمر. قال: حدثنا يونس، وفي (٦/٢٥٧) قال: حدثنا روح، قال: حدثنا أسامة بن زيد. والبخاري (٤/٢٣١) قال: حدثني الحسن بن صباح البزار. قال: حدثنا سفيان. ومسلم (٧/١٦٧) قال: حدثني حرملة بن يحيى التجيبي، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وأبو داود (٣٦٥٤) قال: حدثنا محمد بن منصور الطوسي، قال: حدثنا سفيان بن عيينة، وفي (٣٦٥٥) قال: حدثنا سليمان بن داود المهري، قال: أخبرنا ابن وهب، قال: أخبرني يونس، وفي (٤٨٣٩) قال: حدثنا عثمان وأبو بكر ابنا أبي شيبة، قالا: حدثنا وكيع، عن سفيان، عن أسامة، والترمذي (٣٦٣٩) . وفي «الشمائل» (٢٢٣) قال: حدثنا حميد بن مسعدة. قال: حدثنا حميد بن الأسود، عن أسامة بن زيد. والنسائي في «عمل اليوم والليلة» (٤١٣) قال: أخبرنا الحسين بن حريث. قال: حدثنا أبو أسامة، عن سفيان، عن أسامة بن زيد.\nثلاثتهم - سفيان بن عيينة، ويونس بن يزيد، وأسامة بن زيد - عن ابن شهاب الزهري.\n٢ - وأخرجه مسلم (٨/٢٢٩) قال: حدثنا هارون بن معروف، قال: حدثنا به سفيان بن عيينة، عن هشام. كلاهما - الزهري، وهشام بن عروة - عن عروة بن الزبير، فذكره.\n(*) قال الحميدي عقب الحديث: لم يسمعه سفيان من الزهري.","vol":"11","page":243},{"text":"٨٨١٢ - (ت) أنس بن مالك - ﵁ - قال: «كان رسولُ الله - ﷺ- يعيد الكلمة ثلاثًا، لِتُعقَلَ عنه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٤٤) في المناقب، باب رقم (٢١)، وقال: هذا حديث حسن صحيح غريب، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢١٣) . والبخاري (١/٣٤، ٣٥) قال: حدثنا عبدة بن عبد الله. وفي (٨/٦٧) . والترمذي (٢٧٢٣) قال البخاري والترمذي: حدثنا إسحاق بن منصور.\nثلاثتهم -أحمد بن حنبل، وعبدة، وإسحاق - عن عبد الصمد بن عبد الوارث.\n٢ - وأخرجه أحمد (٣/٢٢١) قال: حدثنا أبو سعيد مولى بني هاشم.\n٣ - وأخرجه الترمذي (٣٦٤٠) . وفي «الشمائل» (٢٢٤) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو قتيبة سلمة بن قتيبة.\nثلاثتهم - عبد الصمد، وأبو سعيد، وأبو قتيبة - عن عبد الله بن المثنى، عن ثمامة، فذكره.\nورواية الباب لأبي قتيبة.","vol":"11","page":244},{"text":"٨٨١٣ - (د) رجل من الصحابة خَدَمَ النبيَّ - ﷺ- «أنَّ النبي - ﷺ- كان إذا حدّث حديثًا أعاده - ثلاث مرات» . أخرجه أبو داود، وقال: رواه أبو سلام عن رجل خدم النبي - ﷺ- (١) .\n_________\n(١) رواه أبو داود رقم (٣٦٥٣) في العلم، باب تكرير الحديث، وهو حديث حسن يشهد له حديث أنس عند البخاري بلفظ: \" كان إذا تكلم بكلمة أعادها ثلاثًا حتى تفهم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٥٣) قال: حدثنا عمرو بن مرزوق، قال: أخبرنا شعبة، عن أبي عقيل هاشم بن بلال، عن سابق بن ناجية، عن أبي سلام، فذكره.","vol":"11","page":244},{"text":"٨٨١٤ - (د) جابر بن عبد الله - ﵄ - قال: «كان في كلام رسول الله - ﷺ- ترتيلٌ، أو ترسيل» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ترتيل) الترتيل في القراءة: ترتيبها والتأنِّي فيها، وكذلك الترسيل.\n_________\n(١) رقم (٤٨٣٨) في الأدب، باب الهدي في الكلام، وفي سنده مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٣٨) قال: حدثنا محمد بن العلاء، قال: حدثنا محمد بن بشر، عن مسعر، قال: سمعت شيخا في المسجد، فذكره.","vol":"11","page":244},{"text":"٨٨١٥ - (د) عائشة - ﵂ - قالت: «كان كلام رسول الله ⦗٢٤٥⦘ ﷺ- كلامَ فَصْل، يفهمه كلُّ مَنْ سمعه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٣٩) في الأدب، باب الهدي في الكلام، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٣٩) قال: حدثنا عثمان وأبو بكر ابنا أبي شيبة، قالا: ثنا وكيع، عن سفيان، عن أسامة، عن الزهري، عن عروة، فذكره.","vol":"11","page":244},{"text":"٨٨١٦ - (د) عبد الله بن سلام - ﵁ - قال: «كان رسولُ الله - ﷺ- إِذا جَلَسَ يتحدث، يُكْثِرُ أن يرفع طَرَفَهُ إلى السماء» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٣٧) في الأدب، باب الهدي في الكلام، وفيه عنعنة ابن إسحاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٣٧) قال: حدثنا عبد العزيز بن يحيى الحراني، قال: حدثني محمد - يعني ابن سلمة - عن محمد بن إسحاق، عن يعقوب بن عتبة، عن عمر بن عبد العزيز، عن يوسف بن عبد الله بن سلام، فذكره.","vol":"11","page":245},{"text":"<span data-type=\"title\" id=toc-1976>النوع السادس: في عَرَقِه</span>\n٨٨١٧ - (خ م س) أنس بن مالك - ﵁ - «أنَّ أُم سُليم كانت تَبْسُطُ للنبي - ﷺ- نَطْعًا، فيقيل عندها على ذلك النطع، فإذا قام النبي - ﷺ- أخَذَتْ من عَرَقِه وشَعرِه، فجمعته في قارورة، ثم جعلت في سُكٍّ، قال: فلما حضرتْ أنسَ بن مالك الوفاة أوصَى أن يُجعل في حَنوطه من ذلك السُّكِّ، قال: فجعل في حنوطه» هذه رواية البخاري.\nولمسلم قال: «كان النبي - ﷺ- يدخُلُ بيت أم سُلَيم، فينام على فراشها، وليست فيه، قال: فجاء ذات يوم، فنام على فراشها، فأُتِيَتْ، فقيل لها: هذا النبيُّ - ﷺ- نائم في بيتك على فراشك؟ قال: فجاءت، وقد عَرِقَ، واسْتنقَع عرقُهُ على قطعة أديم على الفراش، ففتحت عَتيدتها، فجعلت تُنَشِّفُ ذلك العرق، فتعصره في قواريرها، ففزع النبي - ﷺ-، فقال: ما تصنعين يا أُمّ ⦗٢٤٦⦘ سُليم؟ فقالت: يا رسول الله، نرجو بركته لِصبيَانِنا، قال: أصبتِ» .\nولمسلم أيضًا قال: «دَخَلَ علينا النبي - ﷺ-، فَقَالَ عندنا فعَرِقَ وجاءت أُمّي بقارورة، فجعلت تَسْلُتُ العَرَقَ فيها، فاستيقظ النبي - ﷺ-، فقال: يا أم سليم، ما هذا الذي تصنعين؟ قالت: هذا عَرَقُكَ نجعله في طيبنا، وهو أطيب الطيب» وقد روى مسلم هذا عن أنس عن أم سليم نحوه. وفي رواية النسائي «أن النبيَّ - ﷺ- اضطجع على نَطع فعرق، فقامت أم سليم إلى عرقه، فَنَشَّفَتْهُ، فجعلته في قارورة، فرآها النبي - ﷺ-، فقال: ما هذا الذي تصنعين يا أم سليم؟ فقالت: أجْعَلُ عرقَكَ في طيبي، فضحك رسولُ الله - ﷺ-» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قال الإنسانُ يقيل): إذا سكن وأقام عند القائلة، وهي شِدَّةُ الحرِّ وسطَ النهار.\n(السُّكُّ): شيء يتطيَّبُ به.\n(الحنوط): ما تُطيَّبُ به أكفانُ الميت خاصةً. ⦗٢٤٧⦘\n(عتيد المرأة): الإناءُ الذي تترك فيه ما يعزُّ عليها من متاعها.\n(سَلَتَ الدَّمَ عن الجرح، والعرَقَ عن الجسم): مسحه بيده وجَمَعَه.\n_________\n(١) رواه البخاري ١١ / ٥٩ في الاستئذان، باب من زار قومًا فقال عندهم، ومسلم رقم (٢٣٣١) في الفضائل، باب طيب عرق النبي ﷺ والتبرك به، والنسائي ٨ / ٢١٨ في الزينة، باب ما جاء في الأنطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٧٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا محمد بن عبد الله الأنصاري، قال: حدثني أبي عن ثمامة، فذكره.\nوفي رواية: أخرجه أحمد (٣: ٢٢١) قال: حدثنا حجين بن المثنى. وفي (٣: ٢٢٦) قال: حدثنا هاشم بن القاسم ومسلم (٧/٨١) قال: حدثني محمد بن رافع، قال: حدثنا حجين بن المثنى.\nكلاهما - حجين، وهاشم - قالا: حدثنا عبد العزبز بن أبي سلمة الماجشون، عن إسحاق بن عبد الله بن أبي طلحة. فذكره.\nأخرجها أحمد (٣/١٣٦) وعبد بن حميد (١٢٦٨) . ومسلم (٧/٨١) قال: حدثني زهير بن حرب.\nثلاثتهم -أحمد، وعبد، وزهير - قالوا: حدثنا هاشم بن القاسم، عن سليمان بن المغيرة.\nوأخرجها أحمد (٣: ٢٣١) قال: حدثنا إسحاق بن منصور السلولي، قال: حدثنا عمارة بن زاذان..\nكلاهما - سليمان وعمارة عن ثابت، فذكره.\nوبلفظ آخر:\nآخرجه النسائي (٨/٢١٨) قال: أخبرنا محمد بن معمر، قال: حدثنا محمد بن عمر بن أبي الوزير أبو مطرف: حدثنا محمد بن موسى، عن عبد الله بن أبي طلحة فذكره.","vol":"11","page":245},{"text":"<span data-type=\"title\" id=toc-1977>النوع السابع: في شجاعته</span>\n٨٨١٨ - (خ م د ت) أنس بن مالك - ﵁ - قال: «كان فزعٌ بالمدينة، فاستعار النبيُّ - ﷺ- فرسًا من أبي طلحة، يقال له: المندوب، فركب، فلما رجع، قال: ما رأينا من شيء، وإن وجدناه لبحرًا» .\nوفي رواية قال: «كان رسولُ الله - ﷺ- أحسنَ الناس وَجْهًا، وكان أجودَ الناس، وكان أشجع الناس، ولقد فَزِعَ أهلُ المدينة ذات ليلةٍ، فانطلق نَاسٌ مِن قِبَلِ الصَّوْتِ، فتلقاهم رسولُ الله - ﷺ- راجعًا، وقد سبقهم إلى الصوت - وفي رواية: وقد استبرأ الخبر - وهو على فرس لأبي طلحة عُرْي، في عُنُقِهِ السَّيفُ، وهو يقول: لن تُرَاعُوا، قال: وجدناه بحرًا - أو إنه لبحر - قال: وكان فرسه يُبَطَّأُ» .\nوفي أخرى مختصرًا قال: «استقبلهم النبي - ﷺ- على فرس عُرْي، ما عليه سَرْجٌ، في عنقه سيف» أخرجه البخاري ومسلم.\nوللبخاري «أنَّ أهل المدينة فزِعوا مرة، فركب النبي - ﷺ- فرسًا لأبي طلحة كان يقطِفُ - أو كان فيه قِطافٌ - فلما رجع قال: وجدنا هذا فرسكم بجرًا، وكان بعدُ لا يجارَى» . ⦗٢٤٨⦘\nوله في أخرى قال: «فَزِعَ الناس، فركب رسول الله - ﷺ- فرسًا لأبي طلحة بطيئًا، ثم خرج يركُض وحده، فركب الناسُ يَرْكُضون خلفه، فقال: لم تُراعوا، إنَّه لبحرٌ، فما سُبِقَ بعد ذلك اليوم» . وأخرج الترمذي الرواية الثانية ونحو الأولى.\nوله في أخرى قال: «ركب النبي - ﷺ- فرسًا لأبي طلحة يقال له: مندوب، فقال: ما كان من فَزَع، وإن وجدناه لبحرًا» . وأخرج أبو داود نحو الرواية الأولى ولم يذكر لفظة: «مندوب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَرَسٌ بحر): إذا كان واسعَ الجري.\n(استبرأ الشيءَ): كشفه وحقَّق أمره.\n(قَطَفَ الفرسُ في مشيه): إذا ضيق خَطوه، وأسرع مَشيه.\n_________\n(١) رواه البخاري ٦ / ٤٤ في الجهاد، باب اسم الفرس والحمار، وباب الحمائل وتعليق السيف بالعنق، ومسلم رقم (٢٣٠٧) في الفضائل، باب في شجاعة النبي ﷺ وتقدمه للحرب، وأبو داود رقم (٤٩٨٨) في الأدب، باب رقم (٨٧)، والترمذي رقم (١٦٨٥) في الجهاد، باب ما جاء في الخروج عند الفزع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٤٧) قال: حدثنا يونس. وفي (٣/١٨٥) قال: حدثنا عبد الرحمن بن مهدي، وأبو كامل. وفي (٣/٢٧١) قال: حدثنا عفان. وعبد بن حميد (١٣٤١) . والبخاري (٤/٤٧) قالا: حدثنا سليمان بن حرب. وفي (٤/٢٧) قال البخاري: حدثنا أحمد بن عبد الملك بن واقد. وفي (٤/٣٧) و(٨/١٦) . وفي «الأدب المفرد» (٣٠٣) قال: حدثنا عمرو بن عون. وفي (٤/٨٠) قال: حدثنا قتيبة. ومسلم (٧/٧٢) قال: حدثنا يحيى بن يحيى، وسعيد بن منصور، وأبو الربيع العتكي، وأبو كامل. وابن ماجة (٢٧٧٢) قال: حدثنا أحمد بن عبدة. والترمذي (١٦٨٧) . والنسائي في الكبرى «تحفة الأشراف» (٢٨٩) . كلاهما - الترمذي، والنسائي - عن قتيبة. والنسائي في «عمل اليوم والليلة» (١٠٦٥) قال: أخبرنا أبو صالح محمد بن زنبور المكي.\nجميعهم - يونس، وابن مهدي، وأبو كامل، وعفان، وسليمان، وأحمد بن عبد الملك، وعمرو، وقتيبة، ويحيى بن يحيى، وسعيد، والعتكي، وابن عبدة، وأبو صالح - عن حماد بن زيد.\n٢ - وأخرجه أحمد (٣/١٦٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر «مختصرا» .\nكلاهما - حماد، ومعمر - عن ثابت، فذكره.","vol":"11","page":247},{"text":"<span data-type=\"title\" id=toc-1978>النوع الثامن: في شيء من أخلاقه</span>\n٨٨١٩ - (خ م ط د) عائشة - ﵂ - قالت: «ما خُيِّر رسول الله - ﷺ- بين أمرين قَطُّ، إِلا أخذَ أيسرهما، ما لم يكن إثمًا، فإن كان ⦗٢٤٩⦘ إثمًا كان أبعد الناس منه، وما انتقم رسولُ الله - ﷺ- لنفسه في شيء قَطُّ إلا أن تُنْتَهك حُرمَةُ الله فينتقم» أخرجه البخاري ومسلم والموطأ وأبو داود (١) .\n_________\n(١) رواه البخاري ٦ / ٤١٩ في الأنبياء، باب صفة النبي ﷺ، وفي الأدب، باب قول النبي ﷺ: \" يسروا ولا تعسروا \"، وفي الحدود، باب إقامة الحدود والانتقام لحرمات الله، وفي المحاربين، باب كم التعزير والأدب، ومسلم رقم (٢٣٢٧) في الفضائل، باب مباعدته ﷺ للآثام، والموطأ ٢ / ٩٠٣ في حسن الخلق، باب ما جاء في حسن الخلق، وأبو داود رقم (٤٧٨٥) في الأدب، باب في التجاوز في الأمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك «الموطأ» (٥٦٣) . والحميدي (٢٥٨) قال: حدثنا الفضيل بن عياض، عن منصور بن المعتمر. وأحمد (٦/٨٥) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي. وفي (٦/١١٤) قال: حدثنا إبراهيم بن أبي العباس. قال: حدثنا أبو أويس، وفي (٦/١١٥) قال: حدثنا موسى بن داود. قال: أخبرنا مالك. وفي (٦/١٨١ و١٨٩) قال: حدثنا عبد الرحمن بن مهدي، عن مالك، وفي (٦/٢٢٣) قال: حدثنا حجاج. قال: حدثنا ليث، قال: حدثني عقيل. وفي (٦/٢٦٢) قال: حدثنا إسحاق. قال: أخبرنا مالك. والبخاري (٤/٢٣٠) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٨/٣٦) قال: حدثنا عبد الله بن مسلمة، عن مالك، وفي (٨/١٩٨) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل، وفي (٨/٢١٦) قال: حدثنا عبدان، قال: أخبرنا عبد الله. قال: أخبرنا يونس، وفي «الأدب المفرد» (٢٧٤) قال: حدثنا إسماعيل، قال: حدثني مالك. ومسلم (٧/٨٠) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس فيما قرئ عليه، (ح) وحدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثنا زهير بن حرب وإسحاق بن إبراهيم، جميعا عن جرير. (ح) وحدثنا أحمد بن عبدة، قال: حدثنا فضيل بن عياض، كلاهما عن منصور، (ح) وحدثنيه حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (٤٧٨٥) قال: حدثنا عبد الله بن مسلمة، عن مالك. والترمذي في «الشمائل» (٣٤٩) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا فضيل بن عياض، عن منصور. ستتهم - مالك، ومنصور بن المعتمر، والأوزاعي، وأبو أويس عبد الله بن عبد الله، وعقيل بن خالد، ويونس بن يزيد - عن محمد بن مسلم بن شهاب الزهري.\n٢ - وأخرجه أحمد (٦/١٦٢) قال: حدثنا حماد. وفي (٦/١٩١) قال: حدثنا يحيى. وفي (٦/٢٠٩) قال: حدثنا وكيع. ومسلم (٧/٨٠) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة. (ح) وحدثناه أبو كريب وابن نمير. جميعا عن عبد الله بن نمير.\nأربعتهم - حماد بن أسامة أبو أسامة، ويحيى، ووكيع، وعبد الله بن نمير - عن هشام بن عروة.\n٣ - وأخرجه أحمد (٦/١٦٢) قال: حدثنا سفيان بن عيينة، قال: حدثني عثمان بن عروة، قال سفيان: قال لي - يعني عثمان بن عروة -: هشام يخبر به عني.\nثلاثتهم - الزهري، وهشام وعثمان، ابنا عروة - عن عروة بن الزبير، فذكره.\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"11","page":248},{"text":"٨٨٢٠ - (م د) عائشة - ﵂ - قالت: «مَا ضَرَب رسولُ الله - ﷺ- شيئًا قَطُّ بيده، ولا امرأةً ولا خادمًا، إلا أن يجاهد في سبيل الله، وما نِيلَ منه شيء قَطُّ فينتقم من صاحبه، إلا أن يُنْتَهَكَ شيء من محارمِ الله فينتقم» أخرجه مسلم.\nهذا الحديث أخرجه الحميدي في أفراد مسلم، فالأول في المتفق بين مسلم وبين البخاري، فلو جمعناهما لجاز، إلا أنَّا اقتدينا به.\nوأخرج أبو داود طرفًا من هذا الحديث «ما ضرب رسولُ الله - ﷺ- خادمًا ولا امرأةً قَطُّ» لم يزد على هذا (١) .\n_________\n(١) رواه مسلم رقم (٢٣٢٧) في الفضائل، باب مباعدته ﷺ للآثام، وأبو داود رقم (٤٧٨٦) في الأدب، باب التجاوز في الأمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/٣١) قال: حدثنا محمد بن عبد الرحمن الطفاوي. وفي (٦/٢٠٦) قال: حدثنا وكيع. وفي (٦/٢٢٩) قال: حدثنا أبو معاوية. وفي (٦/٢٨١) قال: حدثنا عامر بن صالح. والدارمي (٢٢٢٤) قال: حدثنا جعفر بن عون. ومسلم (٧/٨٠) قال: حدثنا أبو كريب، قال: حدثنا أبو أسامة. (ح) وحدثنا أبو بكر بن أبي شيبة وابن نمير، قالا: حدثناه عبدة ووكيع. (ح) وحدثنا أبو كريب، قال: حدثنا أبو معاوية. وابن ماجة (١٩٨٤) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والترمذي في «الشمائل» (٣٤٨) قال: حدثنا هارون بن إسحاق الهمداني، قال: حدثنا عبدة. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٧٠٥١) عن إسحاق بن إبراهيم، عن عبدة. وفي (١٢/١٧٢٦٢) عن إسحاق بن إبراهيم، عن وكيع.\nسبعتهم - محمد بن عبد الرحمن، ووكيع، وأبو معاوية الضرير، وعامر بن صالح، وجعفر بن عون، وأبو أسامة، وعبدة بن سليمان - عن هشام بن عروة.\n٢- وأخرجه أحمد (٦/١٣٠) قال: حدثنا عفان. قال: حدثنا حماد بن زيد. قال: حدثنا معمر ونعمان، أو أحدهما. وفي (٦/٢٣٢) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وعبد بن حميد (١٤٨١) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. وأبو داود (٤٧٨٦) قال: حدثنا مسدد. قال: حدثنا يزيد بن زريع. قال: حدثنا معمر. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٦٢٥) عن محمد بن نصر، عن أيوب بن سليمان بن بلال، عن أبي بكر، وهو ابن أبي أويس، عن سليمان بن بلال، عن محمد بن أي عتيق وموسى بن عقبة. أربعتهم - معمر، ونعمان بن راشد، وابن أبي عتيق، وموسى بن عقبة - عن الزهري.\nكلاهما - هشام، والزهري - عن عروة، فذكره.\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة، وأثبتنا رواية أحمد (٦/٣١) .\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (١٢/١٦٤١٨) عن أبي بكر بن علي، عن إسماعيل بن إبراهيم، وهو أبو معمر القطيعي، عن علي بن هاشم، عن هشام بن عروة، عن بكر بن وائل، عن الزهري، عن عروة، فذكره.","vol":"11","page":249},{"text":"٨٨٢١ - (د ت) أنس بن مالك - ﵁ - قال: «ما رأيتُ رجُلًا التقم أُذُنَ النبي - ﷺ- فَيُنَحِّي رأسه، وما رأيت رجلًا أخذ بيده فترك ⦗٢٥٠⦘ يده، حتى يكون الرجل هو الذي يَدَعَ يَدَه» أخرجه أبو داود.\nوفي رواية الترمذي قال: «كان النبي - ﷺ- إذا استقبله الرجل فصافحه لا ينزِع يده من يده حتى يكون الرجل ينزع يده، ولا يصرف وجهَه عن وجههِ، حتى يكون الرجلُ هو يصرفه، ولم يُرَ مُقَدِّمًا ركبتيه بين يدي جليس له» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التقم): جعل في فيه مثل اللقمة.\n_________\n(١) رواه أبو داود رقم (٤٧٩٤) في الأدب، باب في حسن العشرة، والترمذي رقم (٢٤٩٢) في صفة القيامة، باب رقم (٤٧)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٧٩٤) قال: حدثنا أحمد بن منيع، قال: حدثنا أبو قطن، قال: أخبرنا مالك عن ثابت، فذكره.\n- وفي الرواية الثانية:\nأخرجه ابن ماجة (٣٧١٦) قال: حدثنا علي بن محمد. قال: حدثنا وكيع. والترمذي (٢٤٩٠) قال: حدثنا سويد بن نصر. قال: أخبرنا عبد الله بن المبارك.\nكلاهما - وكيع، وابن المبارك - عن أبي يحيى الطويل عمران بن زيد، عن زيد العمي، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"11","page":249},{"text":"٨٨٢٢ - (خ) أنس بن مالك - ﵁ - قال: «إن كانت الأَمَة لتَأخذ بيد رسول الله - ﷺ- والعبد، ويجيب إذا دُعِي» .\nوفي رواية قال: «كانت الأمة من إماء المدينة لتأخذ بيد رسول الله - ﷺ-، فَتَنْطَلِقُ به حيث شاءت» أخرجه البخاري (١) .\n_________\n(١) ١٠ / ٤٠٨ في الأدب، باب الكبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٧٤) قال: حدثنا محمد بن جعفر، وحجاج. وفي (٣/٢١٥) قال: حدثنا عبد الصمد. وابن ماجة (٤١٧٧) قال: حدثنا نصر بن علي، قال: حدثنا عبد الصمد، وسلم ابن قتيبة.\nأربعتهم - ابن جعفر، وحجاج، وعبد الصمد، وسلم - قالوا: حدثنا شعبة عن علي بن زيد، فذكره.","vol":"11","page":250},{"text":"٨٨٢٣ - (م) أنس بن مالك - ﵁ - قال: «ما رأيتُ أحدًا كان أرحم بالعيال من رسول الله - ﷺ-، كان إبراهيم مُسْتَرْضَعًا في عوالي المدينة، وكان ينطلق ونحن معه، فيدخل البيت، وإنه لَيُدَّخَن وكان ⦗٢٥١⦘ ظِئرُه قَيْنًا فيأخذه فيقبله، ثم يرجع، قال عمرو: فلمّا تُوفِّي إِبراهيم، قال رسولُ الله - ﷺ-: إنَّ إبراهيم ابني، وإنه مات في الثَّدي، وإنه له لظِئرين تكمِّلان رضاعه في الجنة» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣١٦) في الفضائل، باب رحمته ﷺ الصبيان والعيال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١١٢) قال: حدثنا سفيان، قال: حدثنا إسماعيل. والبخاري في «الأدب المفرد» (٣٧٦) قال: حدثنا حرمي بن حفص، قال: حدثنا وهيب. ومسلم (٧/٧٦) قال: حدثنا زهير بن حرب ومحمد بن عبد الله بن نمير، قالا: حدثنا إسماعيل ابن علية، فذكره.","vol":"11","page":250},{"text":"٨٨٢٤ - (م) جابر بن سمرة - ﵁ - قال: «صليتُ مع رسول الله - ﷺ- صلاة الأولى، ثم خرج إلى أهله، وخرجت معه، فاستقبله ولدان، فجعل يمسح خَدّي أحدهم واحدًا واحدًا، قال: وأما أنا فمسح خَدَّي، فوجدت لِيَدِه بردًا وريحًا، كأنما أخرجها من جُؤنَةِ عَطَّار» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُؤْنَةُ العطار): هي التي يُعِدُّ فيها الطيب ويدَّخِرُه.\n_________\n(١) رقم (٢٣٢٩) في الفضائل، باب مباعدته ﷺ للآثام واختياره من المباح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/٨٠) قال: حدثنا عمرو بن حماد بن طلحة القناد، قال: حدثنا: أسباط، وهو - ابن نصر الهمداني- عن سماك، فذكره.","vol":"11","page":251},{"text":"٨٨٢٥ - (س) ابن أبي أوفى - ﵁ - قال: «كان رسول الله - ﷺ- يُكْثِر الذِّكْرَ، ويُقِلُّ اللغو، ويُطيل الصلاةَ، ويُقْصِرُ الخطبة، ولا يأنَفُ أن يمشيَ مع الأرملة والمسكين، فيقضيَ له الحاجة» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللغو): الهَذْر من القول.\n_________\n(١) ٣ / ١٠٩ في الجمعة، باب ما يستحب من تقصير الخطبة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٧٥) قال: حدثنا محمد بن حميد. والنسائي (٣/١٠٨) وفي الكبرى (١٦٤٢) قال: أخبرنا محمد بن عبد العزيز بن أبي رزمة.\nكلاهما - محمد بن حميد، ومحمد بن عبد العزيز - عن الفضل بن موسى، عن الحسين بن واقد، عن يحيى بن عقيل، فذكره.","vol":"11","page":251},{"text":"٨٨٢٦ - (خ ت) الأسود بن يزيد النخعي – ﵀ - قال: سألتُ عائشة - ﵂ -: «ما كان رسولُ الله - ﷺ- يصنع في بيته؟ قالت: يكون في مَهْنة أهله، فإذا حضرَتِ الصلاة يتوضأ ويخرج إلى الصلاة» . أخرجه البخاري والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المَهْنَة): الصنعة، والمراد: شُغلُ أهله وحوائجهم.\n_________\n(١) رواه البخاري ٥ / ١٣٦ و١٣٧ في الأذان، باب من كان في حاجة أهله فأقيمت الصلاة فخرج، والترمذي رقم (٢٤٩١) في صفة القيامة، باب رقم (٤٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٩) قال: حدثنا يحيى. وفي (٦/١٢٦) قال: حدثنا محمد بن جعفر. وفي (٦/٢٠٦) قال: حدثنا وكيع ومحمد بن جعفر. والبخاري (١/١٧٢) قال: حدثنا آدم. وفي (٧/٨٤) قال: حدثنا محمد بن عرعرة. وفي (٨/١٧) قال: حدثنا حفص بن عمر. والبخاري في «الأدب المفرد» (٥٣٨) قال: حدثنا عبد الله بن رجاء وحفص بن عمر. والترمذي (٢٤٨٩) قال: حدثنا هناد، قال: حدثنا وكيع.\nسبعتهم - يحيى، ومحمد بن جعفر، ووكيع، وآدم، ومحمد بن عرعرة، وحفص بن عمر، وعبد الله بن رجاء - عن شعبة، عن الحكم بن عتيبة، عن إبراهيم، عن الأسود بن يزيد، فذكره.\n(*) الروايات متقاربة المعنى.","vol":"11","page":252},{"text":"٨٨٢٧ - (ت) عبد الله بن الحارث بن جَزء - ﵁ - قال: «ما رأيتُ أحدًا أكثر تَبَسُّمًا مِنْ رسول الله - ﷺ-» .\nوفي رواية قال: «ما ضحك رسول الله - ﷺ- إلا تَبَسُّمًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٤٥) في المناقب، باب رقم (٢٢)، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٩٠) قال: حدثنا حسن. وفي (٤/١٩١) قال: حدثنا موسى. وأخرجه أحمد أيضا قال: حدثنا حجاج (ح) وأبو زكريا. والترمذي (٣٦٤١) . وفي «الشمائل» (٢٢٧) قال: حدثنا قتيبة.\nخمستهم - حسن، وموسى، وحجاج، وأبو زكريا، وقتيبة - قالوا: حدثنا ابن لهيعة، عن عبيد الله بن المغيرة، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"11","page":252},{"text":"٨٨٢٨ - (خ م ت د س) عائشة - ﵂ - قالت: «كان النبي - ﷺ- يعجبه التيمُّن في تَنَعُّله وترجُّله وطَهوره وفي شأنِهِ كُلَّه» .\nوفي رواية: «كان يحبُّ التَّيَمُّنَ ما استطاع» . أخرجه البخاري ومسلم وأبو داود. ⦗٢٥٣⦘\nوفي رواية الترمذي «كان يحبُّ التَّيمُّنَ في طَهُوره إذا تَطَّهر، وفي تَرَجُّلِهِ إذا ترجَّل، وفي انتعاله إذا انتعل» وأخرج النسائي نحوه.\nوله في أخرى: «كان رسول الله - ﷺ- يُحِبُّ التيمُّنَ يأخذُ بيمينه ويحبُّ التيمُّنَ في جميع أموره» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التيمُّن): الابتداء في الأفعال باليمين، مثل أن يلبس نعله اليمنى قبل اليسرى.\n(التَّنَعُّل): لبس النعل.\n(الترجُّل): تسريح الشعر.\n_________\n(١) رواه البخاري ١ / ٢٣٥ في الوضوء، باب التيمن في الوضوء والغسل، وفي المساجد، باب التيمن في دخول المسجد وغيره، وفي الأطعمة، باب التيمن في الأكل وغيره، وفي اللباس، باب يبدأ بالنعل اليمنى، وباب الترجيل، ومسلم رقم (٢٦٨) في الطهارة، باب التيمن في الطهور وغيره، والترمذي رقم (٦٠٨) في الصلاة، باب ما يستحب من التيمن في الطهور، وأبو داود رقم (٤١٤٠) في اللباس، باب في الانتعال، والنسائي ١ / ٧٨ في الطهارة، باب بأي الرجلين يبدأ بالغسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٩٤) قال: حدثنا بهز، قال: حدثنا شعبة. وفي (٦/١٣٠) قال: حدثنا عفان، قال: حدثنا شعبة. وفي (٦/١٤٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.. وفي (٦/١٨٧) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا شعبة. وفي (٦/٢٠٢) قال: حدثنا يحيى، عن شعبة، وفي (٦/٢١٠) قال: حدثنا وكيع، قال: حدثنا أبي. والبخاري (١/٥٣) قال: حدثنا حفص بن عمر، قال: حدثنا شعبة. وفي (١/١١٦) قال: حدثنا سليمان بن حرب، قال: حدثنا شعبة. وفي (٧/٨٩) قال: حدثنا عبدان. قال: أخبرنا عبد الله، قال: أخبرنا شعبة وفي (٧/١٩٨) قال: حدثنا حجاج بن منهال، قال: حدثنا شعتبة، وفي (٧/٢١١) قال: حدثنا أبو الوليد، قال: حدثنا شعبة. ومسلم (١/١٥٥ و١٥٦) قال: حدثنا يحيى بن يحيى التميمي، قال: أخبرنا أبو الأحوص. (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا أبي، قال: حدثنا شعبة. وأبو داود (٤١٤٠) قال: حدثنا حفص بن عمر ومسلم بن إبراهيم، قالا: حدثنا شعبة، وابن ماجة (٤٠١) قال: حدثنا هناد بن السري، قال: حدثنا أبو الأحوص. (ح) وحدثنا سفيان بن وكيع. قال: حدثنا عمر بن عبيد الطنافسي، والترمذي (٦٠٨) . وفي «الشمائل» (٣٤) قال: حدثنا هناد. قال: حدثنا أبو الأحوص. وفي «الشمائل» (٨٥) قال: حدثنا أبو موسى محمد بن المثنى، قال: أخبرنا محمد بن جعفر. قال: أخبرنا شعبة. والنسائي (١/٧٨ و٨/١٨٥) وفي الكبرى (١١٥) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة. وفي (١/٢٠٥) قال: أخبرنا سويد بن نصر، قال: أنبأنا عبد الله، عن شعبة. وابن خزيمة (١٧٩) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا خالد - يعني ابن الحارث - قال: حدثنا شعبة. وفي (٢٤٤) قال: حدثنا بندار. قال: حدثنا يحيى بن سعيد، عن شعبة.\nأربعتهم - شعبة، والجراح والد وكيع، وأبو الأحوص، وعمر بن عبيد - عن أشعث بن أبي الشعثاء، عن أبيه، عن مسروق، فذكره.\n(*) في رواية مسلم بن إبراهيم. عند أبي داود. قال مسلم: «وسواكه» . ولم يذكر: «في شأنه كله» .","vol":"11","page":252},{"text":"٨٨٢٩ - (د س) أبو هريرة - ﵁ - قال: «كان رسولُ الله - ﷺ- يجلس معنا في المسجد يُحدّثنا، فإذا قام قمنا قيامًا حتى نراه قد دَخَلَ بعضَ بيوت أزواجه، فحدّثَنا يومًا، فقمنا حين قام، فنظرنا إلى أعرابي قد أدركه فَجَبَذَه بردائه، فحمرّ رقَبته، وكان رِداء خشنًا فالتفت إِليه، فقال ⦗٢٥٤⦘ الأعرابي: احملني على بعيريَّ هذين، فإنك لا تحملني من مالك، ولا من مال أبيك، فقال رسولُ الله - ﷺ-: لا، وأستغفرُ الله، لا، وأستغفر الله، لا، وأستغفر الله، لا أحملك حتى تُقِيدَني من جَبْذَتِكَ التي جبذتني، فكل ذلك يقول الأعرابي: والله لا أقيدكها ... فذكر الحديث، قال: ثم دعا رجلًا فقال له: احمل له بعيريه هذين: على بعير شعيرًا، وعلى الآخر تمرًا، ثم التفت إلينا، فقال: انْصَرِفُوا على بركة الله ﷿» أخرجه أبو داود.\nوعند النسائي مثله إلى قوله: «لا أقيدكها، ثم قال: فقال ذلك ثلاث مرات، كل ذلك يقول: لا والله لا أُقيدك، فلما سمعنا قول الأعرابي، أقبلنا إليه سِرَاعًا، فالتفتَ إلينا رسولُ الله - ﷺ-، فقال: عزمتُ على مَنْ سَمِعَ كلامي أن لا يبرح مقامه حتى آذَن له، فقال رسول الله - ﷺ- لرجل من القوم: يا فلان، احمل له على بعير شعيرًا، وعلى بعير تمرًا، ثم قال رسول الله - ﷺ-: انصرفوا» .\nوقال في رواية: «فقمنا معه حتى لما بلغ وسْطَ المسجد أدركه رجل ...» وذكره (١) . ⦗٢٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَبَذه) وجَذَبه، بمعنى، وقيل: هو مقلوب منه.\n(احملني): أرْكِبْني وأَعْطني ما أركبه، أو شيئًا أحمله معي.\n(أقيد بها) القود: القصاص، أَقَدْتُ فلانًا من فلان.\n_________\n(١) رواه أبو داود رقم (٤٧٧٥) في الأدب، باب في الحلم، والنسائي ٨ / ٣٣ و٣٤ في القسامة، باب القود في الجبذة، وفي سنده هلال بن أبي هلال المدني مولى بني كعب، قال الذهبي: لا يعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٨٨) قال: حدثنا زيد بن الحباب. وأبو داود (٣٢٦٥) قال: حدثنا محمد بن عبد العزيز بن أبي رزمة، قال: أخبرني زيد بن الحباب. وفي (٤٧٧٥) قال: حدثنا هارون بن عبد الله، قال: حدثنا أبو عامر. وابن ماجة (٢٠٩٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حماد بن خالد (ح) وحدثنا يعقوب بن حميد بن كاسب، قال: حدثنا معن بن عيسى. والنسائي (٨/٣٣) قال: أخبرني محمد بن علي بن ميمون، قال: حدثني القعنبي.\nخمستهم - زيد بن الحباب، وأبو عامر العقدي، وحماد بن خالد، ومعن بن عيسى، والقعنبي - عن محمد بن هلال، عن أبيه، فذكره.\n(*) رواية أبي داود (٣٢٦٥) وابن ماجة مختصرة على: «كانت يمين رسول الله -ﷺ-» لا وأستغفر الله.","vol":"11","page":253},{"text":"٨٨٣٠ - (خ) أنس بن مالك - ﵁ - قال: «كنت أمشي مع النبي - ﷺ- وعليه بُرْدٌ نَجْرَاني غليظ الحاشية، فأدركه أعرابي، فجبذه جبذة شديدة، حتى نظرت إِلى صفحة عاتق رسول الله - ﷺ- قد أَثَّرَتْ بها حاشية البرد، من شدة جَبْذته، قال: يا محمد، مُرْ لي من مال الله الذي عندك، فالتفت رسول الله - ﷺ-، ثم أمر له بعطاء» .\nوفي رواية نحوه، وفيه «حتى إِذا انشق البرد، وحتى بقيت حاشيته في عنق رسول الله - ﷺ-» أخرجه البخاري (١) .\n_________\n(١) ١٠ / ٢٣٤ في اللباس، باب البرود والحبرة والشملة، وفي الجهاد، باب ما كان النبي ﷺ يعطي المؤلفة قلوبهم وغيرهم من الخمس، وفي الأدب، باب التبسم والضحك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٣/١٥٣) قال: حدثنا إسحاق بن سليمان. والبخاري (٤/١١٥) قال: حدثنا يحيى بن بكير. وفي (٧/١٨٨) قال: حدثنا إسماعيل بن عبد الله. وفي (٨/٢٩) قال: حدثنا عبد العزيز بن عبد الله الأويسي. ومسلم (٣/١٠٣) قال: حدثني عمرو الناقد، قال: حدثنا إسحاق بن سليمان الرازي. (ح) وحدثني يونس بن عبد الأعلى، قال: أخبرنا عبد الله بن وهب. وابن ماجة (٣٥٥٣) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب.\nخمستهم - إسحاق، وابن بكير، وإسماعيل، وعبد العزيز، وابن وهب - عن مالك بن أنس.\n٢ - وأخرجه أحمد (٣/٢١٠) . ومسلم (٣/١٠٣) قال: حدثنا زهير بن حرب. كلاهما - أحمد وزهير - قالا: حدثنا عبد الصمد بن عبد الوارث، عن همام بن يحيى.\n٣ - وأخرجه أحمد (٣/٢٢٤) . ومسلم (٣/١٠٣) قال: حدثني سلمة بن شبيب.\nكلاهما - أحمد، وسلمة - قالا: حدثنا أبو المغيرة، عن الأوزاعي.\n٤ - وأخرجه مسلم (٣/١٠٣) قال: حدثني زهير بن حرب، قال: حدثنا عمر بن يونس، عن عكرمة بن عمار.\nأربعتهم - مالك، وهمام، والأوزاعي، وعكرمة - عن إسحاق، فذكره.","vol":"11","page":255},{"text":"٨٨٣١ - (خ م د) أنس بن مالك - ﵁ - قال: «خدمت النبي - ﷺ- عشر سنين، والله ما قال لي أُفٍّ قط، ولا قال لشيء: لم فعلت كذا، وهلاّ فعلت كذا؟» .\nوفي رواية قال: «لمَّا قدم رسول الله - ﷺ- المدينة أخذ أبو طلحة ⦗٢٥٦⦘ بيدي، فانطلق بي إلى رسول الله - ﷺ-، فقال: يا رسول الله، إن أنسًا غلامٌ كَيِّسٌ، فليخدُمْكَ، قال: فخدمته في السفر والحضر، والله ما قال لي لشيء صنعتُهُ: لِمَ صَنَعْتَ هذا هكذا؟ ولا لشيء لم أصنعه: لِمَ لَمْ تصنع هذا هكذا؟» .\nوفي أخرى «قدم رسول الله - ﷺ- المدينة ليس له خادم، فأخذ أبو طلحة بيدي، فانطلق بي إلى رسول الله - ﷺ- ... ثم ذكره» . أخرجه البخاري ومسلم.\nولمسلم قال: «خدمت رسول الله - ﷺ- تسع سنين، فما أعلمه قال لي قط: لِمَ فعلت كذا وكذا؟ ولا عاب عليَّ شيئًا قط» .\nوفي أخرى له «كان رسولُ الله - ﷺ- من أحسن الناس خُلُقًا، فأرسلني يومًا لحاجة، فقلت: والله لا أذهب، وفي نفسي أن أذهب لما أمرني به نبيُّ الله - ﷺ-، فخرجت حتى أَمُرَّ على صبيان، وهم يلعبون في السوق، فإذا برسول الله - ﷺ- بقفاي من ورائي، فنظرت إليه وهو يضحك، فقال: يا أنيس، ذهبتَ حيث أمرتُك؟ قال: قلت: نعم، أنا أذهبُ يا رسول الله، قال أنس: والله لقد خدمته تسع سنين، ما علمته قال لشيء صنعته: لم صنعت كذا وكذا؟ أو لشيء تركته: هَلا فعلت كذا وكذا؟» .\nوأخرج أبو داود الرواية التي أولها «خدمت رسول الله» وزاد فيها ⦗٢٥٧⦘ معنى آخر، وقد ذكرت روايته في النوع الأول من هذا الفصل (١) .\n_________\n(١) رواه البخاري ١٠ / ٣٨٣ و٣٨٤ في الأدب، باب حسن الخلق والسخاء، ومسلم رقم (٢٣٠٩) في الفضائل، باب كان رسول الله ﷺ أحسن الناس خلقًا، وأبو داود رقم (٤٧٧٤) في الأدب، باب في الحلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٩٥) قال: حدثنا حجاج. وعبد بن حميد (١٢٦٨) قال: حدثني هاشم بن القاسم. وفي (١٣٦١) قال: حدثني سليمان بن حرب. والبخاري في «الأدب المفرد» (٢٧٧) قال: حدثنا سليمان بن حرب. وأبو داود (٢٧٧٤) قال: حدثنا عبد الله بن مسلمة.\nأربعتهم - حجاج، وهاشم، وسليمان، وعبد الله بن مسلمة - قالوا: حدثنا سليمان بن المغيرة.\n٢ - وأخرجه أحمد (٣/١٩٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\n٣ - وأخرجه أحمد (٣/٢٢٧) قال: حدثنا يونس. والدارمي (٦٣) قال: أخبرنا أبو النعمان. والبخاري في «الأدب المفرد» (٢٧٧) قال: حدثنا سليمان بن حرب. ومسلم (٧/٧٣) قال: حدثنا سعيد بن منصور، وأبو الربيع. خمستهم عن حماد بن زيد.\n٤- وأخرجه أحمد (٣/٢٥٥) قال: حدثنا حسن بن موسى. والبخاري (٨/١٧) قال: حدثنا موسى بن إسماعيل. ومسلم (٧/٧٣) قال: حدثنا شيبان بن فروخ. ثلاثتهم عن سلام بن مسكين.\nوالرواية الأخرى:\nأخرجها مسلم (٧/٧٤) قال: حدثني أبو معن الرقاشي زيد بن يزيد. وأبو داود (٤٧٧٣) قال: حدثنا مخلد بن خالد، قال أبو معن: أخبرنا، وقال مخلد: حدثنا عمر بن يونس، قال: حدثنا عكرمة بن عمار، قال: حدثني إسحاق، فذكره.","vol":"11","page":255},{"text":"٨٨٣٢ - (م) أنس بن مالك - ﵁ - قال: «كان رسولُ الله - ﷺ- إِذا صلَّى الغداة جاء خدم المدينة بآنيتهم فيها الماء، فما يأتونه بإناء إلا غَمَس يده فيه، فربما جاؤوه في الغداة الباردة فيغمس يده فيه» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣٢٤) في الفضائل، باب قرب النبي ﷺ من الناس وتبركهم به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٣٧) وعبد بن حميد (١٢٧٤)، ومسلم (٧/٧٩) قال:حدثنا مجاهد بن موسى، وأبو بكر بن النضر بن أبي النضر.، وهارون بن عبد الله.\nخمستهم - أحمد، وعبد، ومجاهد، وأبو بكر، وهارون - عن هاشم بن القاسم، قال:حدثنا سليمان بن المغيرة بن ثابت، فذكره.","vol":"11","page":257},{"text":"٨٨٣٣ - (د س) أبو سعيد الخدري﵁- قال: «بينا رسولُ الله - ﷺ- يقسم قسمًا، أقبل رجُل، فأكبّ عليه، فَطَعَنَهُ رسولُ الله - ﷺ- بعُرْجون كان معه، فجرح وجهه، فقال له رسول الله - ﷺ-: تعالَ فاستَقِدْ، قال: بل عَفَوْتُ يا رسول الله» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العُرْجُون): قضيب العِذْق الأصفر.\n_________\n(١) رواه أبو داود رقم (٤٥٣٦) في البر، باب القود من الضربة، والنسائي ٨ / ٣٢ في القسامة، باب القود من الطعنة، وفي سنده عبيدة بن مسافع الديلي المدني، لم يوثقه غير ابن حبان، وقال الحافظ في \" التهذيب \": قال ابن المديني: مجهول ولا أدري سمع من أبي سعيد أم لا؟ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٢٨) قال:حدثنا هارون (قال عبد الله بن أحمد. وسمعته أنا من هارون) وأبو داود (٤٥٣٦) قال:حدثنا أحمد بن صالح. والنسائي (٨/٣٢) قال: أخبرنا وهب بن بيان.\nثلاثتهم - هارون، وابن صالح. ووهب- قالوا:حدثنا ابن وهب. قال: أخبرني عمرو بن الحارث.\n٢- وأخرجه النسائي (٨/٣٢) قال: أخبرنا أحمد بن سعيد الرباطي، قال:حدثنا وهب بن جرير، قال: أنبأنا أبي، قال:سمعت يحيى.\nكلاهما - عمرو، ويحيى بن أيوب - عن بكير بن عبد الله بن الأشج، عن عبيدة بن مسافع، فذكره.","vol":"11","page":257},{"text":"٨٨٣٤ - (خ م د ت) أنس بن مالك - ﵁ - قال: «كان رسول الله - ﷺ- أحسن الناس خُلُقًا، وكان لي أخ يقال له: أبو عمير ⦗٢٥٨⦘ وهو فَطيم - كان إذا جاءنا، قال: يا أبا عمير، ما فعل النُّغَير، لِنُغَرٍ كان يلعب به، وربما حضرت الصلاة وهو في بيتنا، فيأمر بالبساط الذي تحته، فيكنس ثم يُنضَح، ثم يقوم ونقوم خلفه، فيصلي بنا» أخرجه البخاري ومسلم والترمذي.\nوعند أبي داود قال: «كان رسول الله - ﷺ- يدخل علينا ولي أخ صغير يُكْنَى أبا عُمير، وكان له نُغَرٌ يلعب به، فمات، فدخل النبي - ﷺ- ذات يوم، فرآه حزينًا، فقال: ما شأنه؟ قالوا: مات نُغَرُه، فقال: يا أبا عمير، ما فعل النُّغَير؟» .\nوللترمذي قال: «إن كان رسولُ الله - ﷺ- ليخالِطُنا، حتى يقول لأخ لي صغير: يا أبا عمير، ما فعل النُّغَيْر؟» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النُّغَير): تصغير النُّغَر، وهو طائر صغير كالعصفور، الجمع نِغران، مثل: صُرَد وصِردان، قاله الجوهري. (النضح): الرشُّ، ونضح الجسمُ عرقًا: إذا تندَّى بالعرق.\n_________\n(١) رواه البخاري ١٠ / ٤٣٦ في الأدب، باب الانبساط إلى الناس، وباب الكنية للصبي وقبل أن يولد الرجل ومسلم رقم (٢١٥٠) في الأدب، باب استحباب تحنك المولود عند ولادته ...، وأبو داود رقم (٤٩٦٩) في الأدب، باب ما جاء في الرجل يتكنى وليس له ولد، والترمذي رقم (٣٣٣) في الصلاة، باب في الصلاة على البسط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه ورواية أبي داود أخرجها أحمد (٣ ٢٧٨) قال: حدثنا محمد بن بشار والنسائي في اليوم والليلة (تحفة الأشراف) (١١٩٣) عن محمد بن عمر بن علي بن مقدم. كلاهما - ابن بشار، ومحمد بن عمر - عن سعيد بن عامر، عن شعبة، عن قتادة، فذكره.","vol":"11","page":257},{"text":"٨٨٣٥ - (م) أنس بن مالك - ﵁ - «أن رسول الله - ﷺ- قال لي: يا بُنَيَّ» أخرجه مسلم (١) .\n_________\n(١) رقم (٤١٥١) في الآداب، باب جواز قوله لغير ابنه: يا بني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٨٥) قال:حدثنا عفان. ومسلم (٦/١٧٧) قال:حدثنا محمد بن عبيد الغبري. وأبو داود (٤٩٦٤) قال:حدثنا عمرو بن عون، ومسدد، ومحمد بن محبوب. والترمذي (٢٨٣١) قال:حدثنا محمد بن عبد الملك بن أبي الشوارب.\nستتهم - عفان، ومحمد بن عبيد، وعمرو، ومسدد، وابن محبوب، ومحمد بن عبد الملك - عن أبي عوانة، عن أبي عثان، الجعد بن عثمان، أو ابن دينار، البصري، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه، وقد روي من غير هذا الوجه عن أنس، وأبو عثمان هذا شيخ ثقة وهو الجعد بن عثمان، ويقال ابن دينار وهو بصري، وقد روى عنه يونس بن عبيد وغير واحد من الأئمة.","vol":"11","page":259},{"text":"<span data-type=\"title\" id=toc-1979>الباب الثاني: في علاماته - ﷺ </span>-، وفيه فصلان\n<span data-type=\"title\" id=toc-1980>الفصل الأول: فيما كان منها قبل مبعثه - ﷺ</span>-\n٨٨٣٦ - (ت) علي بن أبي طالب - ﵁ - عن أبيه أنه حدثه قال: «خرجنا إلى الشام في أشياخ من قريش، وكان معي محمد - ﷺ-، فأشرفنا على راهب في الطريق، فنزلنا وحللنا رواحنا، فخرج إلينا الراهب - وكان قبل ذلك لا يخرج إلينا - فجعل يتخلَّلُنَا، حتى جاء فأخذ بيد محمد - ﷺ- وقال: هذا سيد العالمين، قال: فقال له أشياخٌ من قريش: وما علمك بما تقول؟ قال: أجد صِفَتَه ونَعْته في الكتاب المنزل، وإنكم حين أشرفتم لم يبق شجرٌ ولا حجرٌ ⦗٢٦٠⦘ إلا خَرَّ له ساجدًا، ولا تسجد الجمادات إلا لنبيِّ، وأعرفه بخاتم النبوة، أسفل من غُضْروف كتفه مثل التفاحة، ثم رجع فصنع طعامًا فأتانا به، وكان محمدٌ في رعْيَةِ الإبل، فجاء وعليه غَمَامَةٌ تُظلُّه، فلما دنا وجد القوم قد سبقوه إلى شجرة، فجلس في الشمس، فمال فَيءُ الشجرة عليه، وضَحَوا هم في الشمس، فبينا هو قائم عليهم يناشدهم الله أن لا يذهبوا به إلى الروم، ويقول: إن رأوه عَرَفُوهُ بالصّفَةِ وآذوه، فبينا هو يناشدهم الله في ذلك التَفَتَ، فإذا تسعة مِنَ الروم مقبلين نحو دَيْرِهِ، فاستقبلهم، وقال: ما جاء بكم؟ قالوا: بَلَغَنَا عن أحبَارنا أن نبِيًّا من العرب خارج نحو بلادنا في هذا الشهر، فلم يبق طريق إلا بُعِثَ إليه بأُناس، وبُعِثْنَا إلى طريقك هذا، قال: فهل خَلَفَكم أحدٌ خير منكم؟ قالوا: إنما اخترْنا لطريقك هذه خِيرة، قال لهم: أرأيتم أمرًا أراد الله ﵎ أن يقضيه، هل يستطيع أحدٌ مِنَ الناس أن يَرُدَّهُ؟ قالوا: لا، قال: فبايعوا هذا النبيَّ فإنه حق، فبايعوه، وأَقاموا مع الراهب، ثم رجع إلينا، فقال: أَنْشُدُكم أيّكم وليُّهُ؟ قالوا: هذا - يعنوني - فما زال يناشدني حتى رددته مع رجالٍ، فكان فيهم بلال، وزوّده الراهب كعكًا وزيتًا» .\nهذه الرواية ذكرها رزين هكذا عن علي عن أبيه، وأخرج الترمذي عن أبي موسى الأشعري، قال: «خرج أبو طالب إلى الشام، وخرج معه ⦗٢٦١⦘ النبي - ﷺ- في أشياخ من قريش» وذكر نحوه هذه الرواية، وليس بين الألفاظ كثير اختلاف (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غُضروف الكتف): رأس لوحه.\n(ضَحَوْا في الشمس): برزوا لها.\n(الأحْبَارُ) جمع حَبْر- بفتح الحاء وكسرها - وهو العالم.\n_________\n(١) رواه الترمذي رقم (٣٦٢٤) في المناقب، باب ما جاء في بدء نبوة النبي ﷺ، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال، أقول: وذكر بلال فيه غير محفوظ وعده الأئمة وهمًا، فإن سن الني ﷺ إذ ذاك اثنتا عشرة سنة، وأبو بكر أصغر منه بسنتين، وبلال لعله لم يكن ولد في ذاك الوقت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦٢٠) قال: حدثنا الفضل بن سهل أبو العباس الأعرج البغدادي، قال: حدثنا عبد الرحمن بن غزوان أبو نوح، قال: أخبرنا يونس بن أبي إسحاق، عن أبي بكر بن أبي موسى، فذكره.\nوقال: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه.","vol":"11","page":259},{"text":"٨٨٣٧ - (خ) عطاء بن يسار - ﵁ - قال: «لقيتُ عبد الله بن عمرو بن العاص، فقلت: أخبرني عن صفة رسول الله - ﷺ- في التوراة، [فقال: أجلْ]، [والله] إنه لموصوف في التوراة ببعض صفته في القرآن ﴿يا أيها النبيُّ إِنا أرسَلنَاكَ شاهدًا ومُبشِّرًا ونَذِيرًا﴾ [الأحزاب: ٤٥] وحِرْزًا للأميين، أنت عبدي ورسولي، سميتك المتوكِّل، ليس بِفَظٍّ ولا غليظ، ولا سَخَّابٍ في الأسواق، ولا يدفع بالسيئة السيئة، ولكن يعفو ويصفح، ولن يقبضَه اللهُ حتى يُقيمَ به الملةَ العوجاء بأن يقولوا: لا إله إلا الله، ويفتح به أعينًا عُمْيًا، وآذانًا صُمًّا، وقلوبًا غُلْفًا» أخرجه البخاري (١) .\n⦗٢٦٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأُمِّيُّون) جمع الأُمِّيِّ، وهم العرب، وذلك أنَّهم لا يُحسنون الكتابةَ، والذي لا يكتب يقال له: أِّمِّيٌّ.\n(الفظُّ): القاسي القلب، الغليظ الجانب.\n(السَّخَبُ) بالسين والصاد: الصِّيَاحُ والجلَبَةُ، أي: ليس ممن ينافس في الدنيا وجمعها، فيحضر الأسواق لذلك، ويسخب معهم في ذلك.\n(الغُلْف) بسكون اللام: جمع أغلف، وهو الذي عليه غِلاف.\n_________\n(١) ٤ / ٢٨٧ في البيوع، باب كراهية السخب في الأسواق، وفي تفسير سورة الفتح، باب ﴿إنا أرسلناك شاهدًا ومبشرًا ونذيرا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٧٤) (٦٦٢٢) قال: حدثنا موسى بن داود، ويونس بن محمد، قال: حدثنا فليح بن سليمان. والبخاري (٣/٨٧) . وفي الأدب المفرد (٢٤٦) حدثنا محمد بن سنان، قال: حدثنا فليح بن سليمان. وفي (٦/١٦٩) قال: حدثنا عبد الله، قال: حدثنا عبد العزيز بن أبي سلمة. وفي الأدب المفرد (٢٤٧) قال: حدثنا عبد الله بن صالح، قال: حدثني عبد العزيز بن أبي سلمة.\nكلاهما - فليح، وعبد العزيز - عن هلال بن علي، عن عطاء بن يسار، فذكره.\n* في رواية عبد العزيز بن أبي سلمة: هلال بن أبي هلال.","vol":"11","page":261},{"text":"٨٨٣٨ - (ت) عبد الله بن سلام - ﵁ - قال: «مكتوب في التوراة: صفة محمد - ﷺ-، وعيسى بن مريم ﵇ يُدفن معه»، فقال أبو مودود المدني: قد بَقيَ في البيت (١) موضِعُ قبر. أخرجه الترمذي (٢) .\n_________\n(١) أي في حجرة عائشة ﵂.\n(٢) رقم (٣٦٢١) في المناقب، باب رقم (١)، وإسناده ضعيف ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٦١٧) قال:حدثنا زيد بن أخزم الطائي البصري، حدثنا أبو قتيبة سلم بن قتيبة حدثني أبو مودود المدني، حدثنا عثمان بن الضحاك، عن محمد بن يوسف بن عبد الله بن سلام، عن أبيه عن جده، فذكره.\nوقال الترمذي: هذا حديث حسن غريب.","vol":"11","page":262},{"text":"٨٨٣٩ - (م س) أنس بن مالك - ﵁ - «أن رسول الله - ﷺ- أتاه جبريل ﵇ - وهو يلعب مع الغلمان - فأخذه فصرعه فشقَّ عن قلبه فاستخرجه، فاستخرج منه عَلَقة، فقال: هذا حَظُّ الشيطان منك، ثم غَسَلَهُ في طَسْتٍ من ذهبٍ بماء زمزم، ثم لأَمَه، ثم أعاده في مكانه، وجاء الغلمان يسعون إِلى أمه - يعني ظِئره- فقالوا: إن محمدًا قد قُتِلَ، فاستقبلوه ⦗٢٦٣⦘ وهو منتقع اللون، قال أنس: وقد كنت أرى ذلك المخيط في صدره» . أخرجه مسلم.\nواختصره النسائي قال: «إن الصلاة فرِضَتْ بمكة، وإن ملَكين أتيا رسولَ الله - ﷺ- فذهبا به إلى زمزم، فَشَقَّا بطنه، فأخرجا حشوه في طَسْتٍ من ذهب، فغسلاه بماء زمزم، ثم كبسا جوفه حكمة وعلمًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العَلَقَةُ): القِطْعةُ من الدم.\n(منتقِع) يقال: انتُقِع لونه وامتُقِع: إذا تَغَيّر.\n_________\n(١) رواه مسلم رقم (١٦٢) في الإيمان، باب الإسراء برسول الله ﷺ إلى السماوات، والنسائي ١ / ٢٢٤ و٢٢٥ في الصلاة، باب أين فرضت الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢١) قال: حدثنا يزيد بن هارون. وفي (٣/١٤٩) قال: حدثنا حسن بن موسى.\nوفي (٣/٢٨٨) قال: حدثنا عفان. وعبد بن حميد (١٣٠٨) قال: حدثنا حجاج بن منهال. ومسلم (١/١٠١) قال: حدثنا شيبان بن فروخ.\nخمستهم - يزيد، وحسن، وعفان، وحجاج، وشيبان - عن حماد بن سلمة، عن ثابت، فذكره.\nوأخرجه النسائي (١/٢٢٤) قال: أخبرنا سليمان بن داود، عن ابن وهب، قال: أخبرني عمرو بن الحارث، أن عبد ربه بن سعيد حدثه، أن البناني حدثه، فذكره.","vol":"11","page":262},{"text":"٨٨٤٠ - (د) أبو موسى الأشعري﵁- قال: «أمرَ رسولُ الله - ﷺ- أصحابه أن يأتوا النجاشي - قال: ... وذكر حديثه وموته وصلاةَ رسول الله - ﷺ- على النجاشي - قال أبو موسى: فوجدناهم فأقمنا معهم، قال: وسمعت النجاشي يقول: أشهد أن محمدًا رسول الله، وأنه الذي بَشَّر به عيسى، ولولا ما أنا ما فيه من الملك، وما تحملت من أمر الناس؛ لأتيته حتى أحمل نعليه» أخرجه أبو داود.\nوأول روايته قال: «أمرنا رسولُ الله - ﷺ- أن ننطلق إلى أرض ⦗٢٦٤⦘ النجاشي ... - وذكر حديثه - فقال النجاشي: أشهد أنه رسول الله..» وذكر الحديث (١) .\n_________\n(١) رواه أبو داود رقم (٣٢٠٥) في الجنائز، باب في الصلاة على المسلم يموت في بلاد الشرك، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٥٥٠) قال: أخبرنا عبيد الله بن موسى. وأبو داود (٣٢٠٥) قال: حدثنا عباد بن موسى، قال: حدثنا إسماعيل يعني ابن جعفر.\nكلاهما - عبيد الله، وإسماعيل - عن إسرائيل، عن أبي إسحاق، عن أبي بردة بن أبي موسى، فذكره.","vol":"11","page":263},{"text":"٨٨٤١ - (خ) عبد الله بن عمر - ﵄ - قال: «ما سمعت عمر يقول لشيء قطُّ: إني لأظنه كذا إلا كان كما يظن، بينما عمر جالس: إذ مَرَّ به رجل جميل، فقال: لقد أخطأ ظني، وإن هذا على دِينه في الجاهلية - أو لقد كان كاهنهم - عليَّ الرَّجُلَ، فَدُعِيَ له، فقال له عمر: لقد أخطأ ظني أو إنك على دينك في الجاهلية، أو لقد كنت كاهنَهم، فقال: ما رأيت كاليوم استُقبِل به رجل مسلم، قال: فإني أعزِم عليك إلا ما أخبرتني، قال: كنت كاهنَهم في الجاهلية، قال: فما أعْجَبُ ما جاءتك به جِنيُّتك؟ قال: بينما أنا يومًا في السوق جاءتني أعرف فيها الفزع، قالت:\nأَلَمْ تَر الجنَّ وإِبْلاسَهَا ... ويَأسَها من بعد إنكاسها (١)\nولحوقها بالقلاص وأَحلاسها\nقال عمر: صدق، بينا أنا نائم عند آلهتهم، إذ جاء رجل بعِجْل فذبحه، فصرخ به صارخ لم أسمع صارخًا أشد صوتًا منه، يقول: يا جَليح أمرٌ نَجيح، رجل فصيح، يقول: لا إِله إلا الله، فوثبَ القوم، قلت: لا أبرح حتى أعلم ما وراء هذا، ثم نادى: يا جَليح، أمرٌ نجيح، رجل فصيح، يقول: ⦗٢٦٥⦘ لا إله إلا الله، فَقُمتُ، فما نَشَبْنَا أن قيل: هذا نبي» أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الإبلاس): التحيّر والدَهش.\n(إنكاسها): انقلابها عن أمرها.\n(إيناسها) من آنَسَتُ الشيء بمعنى أبصرتُه، فكأن الجن يئست مما كانت تدركه ببعثة النبيِّ - ﷺ-.\n(القلاص) جمع القَلُوص: وهي الناقة الشَّابَّةُ.\n(الأحلاس) جمع حِلْس: وهو الكساء الذي يكون على ظهر البعير.\n(الجَليح) اسم رجل، و(النَّجيح) السريع، ويجوز أن يكون من النجح والنجاح، وهو الظَّفر بالمطلوب.\n(ما نَشِبْتُ) أي: ما لبثت.\n_________\n(١) وفي بعض النسخ: إيناسها.\n(٢) ٧ / ١٣٥- ١٣٨ في فضائل أصحاب النبي ﷺ، باب إسلام عمر بن الخطاب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٦١) قال: حدثنا يحيى بن سليمان، قال: حدثني ابن وهب، قال: حدثني عمر- هو ابن محمد بن زيد - بن عبد الله بن عمر-أن سالما حدثه عن عبد الله بن عمر فذكره.","vol":"11","page":264},{"text":"<span data-type=\"title\" id=toc-1981>الفصل الثاني: فيما كان منها بعد مبعثه</span>\n٨٨٤٢ - (خ م) عبد الله بن عباس - ﵄ - قال: حدثني أبو سفيان بن حرب من فيه إِلى فيَّ قال: «انطلقت في المدَّة التي كانت بيني وبين رسول الله - ﷺ-، قال: فبينا أنا بالشام، إذ جِيء بكتاب من النبي إلى ⦗٢٦٦⦘ هِرَقل، قال: وكان دِحْية الكلبيُّ جاء به، فدفعه إلى عظيم بُصْرى، فدفعه عظيم بُصرى إلى هِرَقْل، فقال هرقل: هل هاهنا أحد من قوم هذا الرجل الذي يزعم أنه نبيٌّ؟ قالوا: نعم، فَدُعيتُ في نَفَر من قريش، فدخلنا على هِرَقل، فأَجلسنا بين يديه، فقال: أيُّكم أقرب نسبًا من هذا الرجل الذي يزعم أنه نبيٌّ؟ قال أبو سفيان: فقلت: أنا، فأجلسوني بين يديه، وأجلسوا أصحابي خَلْفي، ثم دعا بتَرجُمانه، فقال: قل لهؤلاء: إني سائلٌ هذا عن هذا الرجل الذي يزعم أنه نبيٌّ، فإن كَذَبَني فَكَذِّبوه، قال أبو سفيان: وايْمُ الله، لولا أن يُؤثَرَ عَلَيَّ الكَذِبُ لكذَبتُه، ثم قال لتُرجمانه، سَلْهُ: كيف حَسَبه فيكم؟ قال: قلت: هو فينا ذو حَسَب، قال: فَهَل كان من آبائه من مَلِك؟ قلت: لا، قال: فهل كنتم تتهمونَهُ بالكذب قبل أن يقول ما قال؟ قلت: لا، قال: فهل يَتْبَعه أشراف الناس أو ضعفاؤهم؟ قال: قلتُ: لا، بل ضعفاؤهم، قال: أيزيدون أم ينقصون؟ قلت: لا، بل يزيدون، قال: هل يَرتَدُّ أحد منهم عن دينه بعد أن يدخل فيه سَخْطةً له؟ قال: قلت: لا، قال: فهل قاتلتموه؟ قلت: نعم، قال: فكيف كان قتالكم إياه؟ قال: قلت: يكون الحربُ بيننا وبينه سِجالًا، يُصيب منَّا ونُصيب منه، قال: فهل يَغْدِر؟ قال: قلت: لا، ونحن منه في هذه المدة، لا ندري ما هو صانع فيها؟ - قال: والله ما أمكنني من كلمة أُدخل فيها شيئًا غير هذه - قال: فهل قال هذا القولَ أحدٌ قبله؟ ⦗٢٦٧⦘ قلت: لا، ثم قال لترجمانه: قل له: إني سألتك عن حسبه فيكم، فزعمت أنه فيكم ذو حسب، وكذلك الرسل تُبعَثُ في أحساب قومها، وسألتك: هل كان من آبائه مَلك؟ فزعمت أن لا، فقلتُ: لو كان من آبائه مَلِكٌ، قلتُ: رجل يطلب مُلك آبائه، وسألتك عن أتباعه: أضُعَفاؤهم أم أشرافهم؟ فقلتَ: بل ضعفاؤهم، وهم أتباع الرسل، وسألتك: هل كنتم تتهمونه بالكذب قبل أن يقول ما قال، فزعمت: أن لا، فعرفتُ أنه لم يَكن لِيدَعَ الكذب على الناس، ثم يذهبَ فيكذبَ على الله، وسألتك: هل يرتدُّ أحد منهم عن دينه بعد أن يدخل فيه سَخطةً له؟ فزعمت: أن لا، وكذلك الإيمان إذا خالط بشاشةَ القلوب، وسألتك: هل يزيدون أم ينقصون؟ فزعمت أنهم يزيدون وكذلك الإيمان حتى يتم، وسألتك: هل قاتلتموه؟ فزعمت: أنكم قاتلتموه، فتكون الحرب بينكم وبينه سِجالًا، ينال منكم وتنالون منه، وكذلك الرسُل تُبْتَلَى، ثم تكون لها العاقبة، وسألتك: هل يغدِر؟ فزعمت: أنه لا يغدِر، وكذلك الرسل لا تَغدِرُ، وسألتك: هل قال هذا القول أحدٌ قبله؟ فزعمت: أن لا، فقلت: لو كان قال هذا القول أحد قبله، قلت: رجل ائتمَّ بقول قيل قبله، ثم قال: بما يأمركم؟ قلنا: يأمرنا بالصلاة، والزكاة، والصِّلة، والعفاف، قال: إن يَكُ ما تقول حقًا: فإنه نبي، وقد كنتُ أعلم أنه خارج، ولم أكُ أظنه منكم، ولو أني أعلم أني أخلُصُ إِليه لأحْبَبْتُ لقاءهُ، ولو كنت عنده ⦗٢٦٨⦘ لغسلتُ عن قدميه، وليبلُغَنَّ ملكُه ما تحت قَدَميَّ، ثم دعا بكتاب رسول الله - ﷺ-، فقرأه، فإذا فيه: بسم الله الرحمن الرحيم، من محمد رسول الله، إلى هرقل عظيم الروم، سلام على من اتبع الهدى، أما بعد: فإني أدعوك بدِعاية الإِسلام، أسْلِمْ تَسْلَم، وأسْلِمْ يُؤْتِك الله أجرك مرتين، فإن تولَّيت فإن عليك إثم الإرِيسيِّين و﴿يا أهلَ الكتابِ تعَالَوْا إِلى كلمةٍ سواء بيننا وبينكم أَن لا نَعبُد إلا الله وَلا نُشْرِك به شيئًا ولا يتخذَ بعضُنا بعضًا أربابًا مِن دون الله فإن تولّوْا فقولوا اشهدوا بأَنَّا مُسلِمون﴾ [آل عمران: ٦٤] فلما فرغ من قراءة الكتاب ارتفعت الأصوات عنده، وكَثُرَ اللَّغَط، وأمرَ بنا فأُخْرِجنا، قال: فقلت لأصحابي حين خرجنا: لقد أمِرَ أمرُ ابنِ أبي كَبْشة، إنه ليخافُهُ مَلِكُ بني الأصفر، فما زلتُ مُوقِنًا بأمر رسول الله - ﷺ- أنه سيظهر، حتى أدخل الله عَلَيَّ الإسلام.\nقال الزهري: فدعا هِرَقْلُ عظماء الروم، فجمعهم في دارٍ له، فقال: يا معشر الروم، هل لكم في الفلاح والرشد آخرَ الأبد، وأن يثبت لكم مُلككم؟ قال: فحاصُوا حَيْصَة حُمُر الوحش إلى الأبواب فوجدوها قد أُغْلِقتْ، قال: عَلَيَّ بهم، فدعا بهم، فقال: إني اختبرتُ شِدّتكم على دينكم، فقد رأيت منكم الذي أحببتُ، فسجدوا له ورضوا عنه» .\nهذا لفظ حديث البخاري من رواية هشام بن يوسف وعبد الرزاق عن مَعْمَر. ⦗٢٦٩⦘\nوعند مسلم من حديث محمد بن رافع وغيره عن عبد الرزاق عن معمر نحوه من أوله إلى قوله: «حتى أدخل الله عَلَيَّ الإِسلام» . وطرف من حديث صالح عن ابن شهاب بهذا الإسناد، قال فيه: وزاد في الحديث «وكان قَيصَر لمَّا كَشَف الله عنه جنود فارس مَشَى من حِمْصَ إلى إِيلياء، شكرًا لما أبلاه الله» .\nقال مسلم: وقال في الحديث: «من محمد عبد الله ورسوله»، وقال: «إثم اليريسيِّين»، وقال: «بداعية الإسلام» هذا القدر ذكره مسلم من رواية صالح.\nقال الحميدي: وتمامها في كتاب البَرْقاني متصلًا بقوله: «شكرا ًلما أبلاه»: «فلما جاء قيصرَ كتابُ رسول الله - ﷺ-، قال حين قرأه: التمسوا هاهنا أحدًا من قومه، نسألهم عن رسول الله؟ قال ابن عباس: فأخبرني أبو سفيان بن حرب: أنه كان بالشام، قَدِمُوا تُجَّارًا في المدة التي كانت بين رسول الله - ﷺ- وبين كفار قريش، قال أبو سفيان: فوجدنا رسول قيصَرَ ببعض الشام، فانطلق بي وبأصحابي حتى قدمنا إِيلياء، فأُدْخِلنا عليه، فإذا هو جالس في مجلس ملكه، عليه التاج، وإذا حوله عظماء الروم، فقال لترجمانه: سَلْهم أيُّهم أقرب نسبًا إلى هذا الرجل الذي يزعم أنه نبي؟» . وذكر نحو ما تقدم من حديث معمر. وفي حديثه «فإن عليك إثم الأريسيِّين» يعني الحرّاثين، وفي رواية «إثم الرَّكوسيين» . ⦗٢٧٠⦘\nوللبخاري في رواية أخرى نحو حديث معمر، وفيه: «قال ماذا يأمركم؟ قلت: يقول: اعبدوا الله وحده، ولا تشركوا به شيئًا، واتركوا ما يقول آباؤكم، ويأمرنا بالصلاة، والصدق، والعفاف والصلة» وقال في الجواب أيضًا: إعادة هذا الحديث، وقال في أخرى: «فما زلتُ ذليلًا مستيقنًا بأن أمره سيظهر، حتى أدخل الله على قلبي الإسلام وأنا كاره، قال: وكان ابن الناطور صاحبَ إِيلياء، وهرقل أَسْقَفَهُ على نصارى الشام - يُحَدِّث: أن هرقل حين قَدِمَ إِيلياء، أصْبحَ يومًا خبيث النفس، فقال بعض بطارقته: قد استنكرنا هَيئتك - قال ابن الناطور: وكان هرقل حَزّاء، ينظر في النجوم - فقال لهم حين سألوه: إني رأيت الليلةَ حين نظرت في النجوم مَلِكَ الختان قد ظهر، فمن يختتن من هذه الأمة؟ قالوا: ليس يختتن إلا اليهود، فلا يَهُمَّنَّك شأنهم، واكتب إلى مدائن ملكك فليقتلوا من فيها من اليهود، فبينما هم على أمرهم أُتِيَ هرقلُ برجل أرسل به ملك غَسّان يخبر عن خبر رسول الله - ﷺ-، فلما استخبره هرقل، قال: اذهبوا، فانظروا: أمختتِن هو؟ فنظروا إليه، فحدَّثوه أنه مختتِن، وسأله عن العرب؟ فقال: هم يخْتَتِنُون، فقال هرقل: هذا مَلِكُ هذه الأمة قد ظهر، ثم كتب هرقلُ إِلى صاحب له بِرُومية - وكان نظيره في العلم - وسار هرقل إلى حمص، فلم يَرِمْ حمص حتى أتاه كتابٌ من صاحبه، يوافق رأيَ هرقل على خروج النبي - ﷺ-، وأنه نبي، فأذنَ هرقلُ لعظماء الروم في دَسْكَرة له ⦗٢٧١⦘ بحمص، ثم أمر بأبوابها فغلقت، ثم قال: يا معشر الروم، هل لكم في الصلاح والرشد، وأن يثبت ملككم، فتبايعوا هذا النبي؟ فحاصوا حَيْصةَ حُمُر الوحش إلى الأبواب، فوجدوها قد غلِّقت ... ثم ذكر نحو ما في حديث معمرٍ إلى آخر هذا الفصل - ثم قال: فكان ذلك آخرُ شأنُ هرقل» .\nوفي رواية الترمذي عن ابن عباس «أن أبا سفيان أخبره: أن هرقل أرسل إِليه في نَفَر من قريش، وكانوا تجارًا بالشام، فأتوه ... فذكر الحديث قال: ثم دعا بكتاب رسول الله - ﷺ-، فقُرئ، فإذا فيه: بسم الله الرحمن الرحيم، من محمد عبد الله ورسوله إلى هرقل عظيم الروم، السلام على من اتبع الهدى، أما بعد» هذا القدر أخرجه الترمذي في باب: كيف يكتب إلى أهل الشرك لحاجته إليه، وهو فصل من الحديث بطوله، ولم نثبت للترمذي علامة لقلة ما أخرج منه (١) .\n⦗٢٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مادَّهم) أي: صالحهم إلى مدة استقرت بينهم.\n(يؤثَرُ عليَّ الكذب) أي: يُروَى عَنِّي ويُنسَبَ إليَّ.\n(الحرب سِجال) متماثلة: تارة لهؤلاء، وتارة لهؤلاء، وهو من المساجلة: المفاخرة، وهي أن تصنع مثل صنيع قِرنك، وأصله من السَّجْل، وهو الدلو لأن لِكْلِّ واحدٍ من الواردين دَلوًا مثل ما للآخر، أو لكلِّ واحدٍ منهم يوم في الاستقاء.\n(البشاشة): انشراح القلب بالشيء، والفرح بقبوله، وأصله في اللقاء وهو الملاطفة في الملقى.\n(الغَدْر): ضد الوفاء، وهو نقض العهد.\n(صلة الأرحام): كل ما أمر الله به أن يوصَل إلى الأقارب، من أنواع البر والإحسان.\n(العِفَّة والعَفَاف): الكف عَمَّا لا يحلُّ لك.\n(التجشُّم): التكلُّف وإتعاب النفس في طلب الغرض والحاجات.\n(الأريسيِّين) قال الحميديُّ: كذا وقع في رواية أصحاب الحديث «الأريسيُّون» «واليَريسيُّون» وأهل اللغة يقولون «الإرِّيسُون» واحدهم «إرِّيسٌ» بوزن قِنْديل، وقد تفتح الهمزة، وقد تخفَّفُ، تقول: أرّس يُؤرّس تأريسًا، فهو إرّيس وأرِّيس، وأَرَسَ يأرِسُ أرْسًا فهو أريس، والأريس - مشددًا ومخففًا – الأكّار، وهو الفلاح، وقد يجمع على أراريس ⦗٢٧٣⦘ وأرارسة، وهي لغةٌ شاميَّةٌ، وقال: وإنما قال: «عليك إثم الأكَّارين» لأن الغالب عليهم أن يكونوا أهل جهلٍ وجَفَاء وقِلَّةِ دِينٍ، لا يرجعون إلى معرفة، وقيل: إنَّ أهلَ السواد وما والاه كانوا أهل فِلاحة، وهم رَعية كِسْرَى، ودِينهم المجوسيَّة، فأعلمه: أنَّه إن لم يؤمن - وهو من أهل الكتاب - كان عليه إثم المجوس الذي لا كتاب لهم. وفي بعض روايات هذا الحديث «اليَريسيون» وهم الحرَّاثون، فإن صحت الرواية، فقد أُبْدِلَ من الهمزة ياء، وفي بعض الروايات «الرَّكوسِيِّين» وهم القائلون بالرَّكوسيَّة، وهي دين بين النصارى والصابئين، لعل بعض من لا يتديَّن بالنصرانية منهم يُبطن الرَّكوسيَّة ويتديَّن بها.\n(اللغط): اختلافُ الأصوات، واختلاطُها، والهَذَرُ من القول.\n(لقد أَمِرَ أَمْرُ ابن أبي كبشة) أي: كبر شأنه وعظم واتَّسع، وكان المشركون ينسبون النبيَّ - ﷺ- إلى أبي كبشة، لأن أبا كبشة الخزاعي، واسمه وَجْز، كان خالف قريشًا في عبادة الأوثان، وعبد الشِّعْرى العبور، وهو النجم المعروف في نجوم السماء فلما خالفهم النبيُّ - ﷺ- في عبادة الأصنام شبَّهوه به، وقيل: كان جدَّ جدِّ النبي - ﷺ- لأمه، أرادوا: أنه نزع إليه في الشبه.\n(بني الأصفر) بنو الأصفر: هم الروم، سموا بذلك لما يعرض لألوانهم في الغالب من الصفرة. ⦗٢٧٤⦘\n(حاصوا حَيْصة) أي: نفروا نفرةً، وجالوا جَوْلَةً، وهو من المحيص: المهرب، والملجأ، والميل من جهة إلى أخرى.\n(وهرقل أَسْقَفَه على نصارى الشام) أي: جعله أُسْقُفًا، والسَّقَفَ والسقِّيفي: مرتبة يلونها من قبل الملك، والسقَف في اللغة: طول في انحناء، ويحتمل أن يسمى أُسْقُفًا لخضوعه وانحنائه.\n(الحَزّاء والحازي) الذي يحزر الأشياء ويقدِّرها بظنه، ويقال لخارص النخل: الحازي: تقول منه: حَزَوت الشيء أحزوه وأحزيه، لغتان، ويقال للذي ينظر في النجوم: حَزَّاء، من قِبل هذا، لأنه ينظر في النجوم وأحكامها بظنه وتقديره، فربما أصاب.\n(فلم يَرِم) رام يريم: إذا زال من مكانه، ولم يرم من مكانه، أي: لم يبرح.\n(الدَّسْكرة): واحدة الدساكر، وهي القصور.\n_________\n(١) رواه البخاري ١ / ٣٠ - ٤٢ في بدء الوحي، وفي الإيمان، باب سؤال جبريل النبي ﷺ عن الإيمان والإسلام والإحسان، وفي الشهادات، باب من أمر بإنجاز الوعد، وفي الجهاد، باب قوله تعالى: ﴿هل تربصون بنا إلا إحدى الحسنيين﴾، وباب هل يرشد المسلم أهل الكتاب أو يعلمهم الكتاب، وباب دعاء النبي ﷺ إلى الإسلام والنبوة، وباب قول النبي ﷺ: \" نصرت بالرعب مسيرة شهر \"، وباب فضل الوفاء بالوعد، وفي تفسير سورة آل عمران، باب ﴿قل يا أهل الكتاب تعالوا إلى كلمة سواء بيننا وبينكم أن لا نعبد إلا الله﴾، وفي الأدب، باب صلة المرأة أمها ولها زوج، وفي الاستئذان، باب كيف يكتب إلى أهل الكتاب، وفي الأحكام، باب ترجمة الحكام، ومسلم رقم (١٧٧٣) في الجهاد، باب كتاب النبي ﷺ إلى هرقل يدعوه إلى الإسلام، ورواه أيضًا الترمذي رقم (٢٧١٨) في الاستئذان، ما جاء كيف يكتب لأهل الشرك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٦٢) (٢٣٧٠) قال: حدثنا يعقوب، قال: حدثنا ابن أخي ابن شهاب. وفي (١/٢٦٣) (٢٣٧١) قال حدثنا يعقوب، قال: حدثنا أبي، عن صالح بن كيسان. وفي (١/٢٦٣) (٢٣٧٢) قال: حدثنا عبد الرزاق، عن معمر. والبخاري (١/٥و ٤/٦٦و٩/٩٤) . وفي الأدب المفرد) (١١٠٩) . وفي خلق أفعال العباد (٦٣) قال: حدثنا أبو اليمان، الحكم بن نافع، قال: أخبرنا شعيب، وفي (١/٢٠ ٣، /٢٣٦ و٤/٥٤) وفي خلق أفعال العباد (٦٣٠) قال: حدثنا إبراهيم بن حمزة، قال: حدثنا إبراهيم بن سعد، عن صالح بن كيسان. وفي (٤/٢٢و١٢٣) . وفي خلق أفعال العباد (٦٣) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، قال حدثني يونس. وفي (٦/٤٣) قال: حدثنا إبراهيم بن موسى، عن هشام، عن معمر. (ح) وحدثني عبد الله بن محمد، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٨/٥) قال: حدثنا يحيى بن قال: حدثنا الليث، عن عقيل. وفي (٨/٧٢) قال: حدثنا محمد بن مقاتل أبو الحسن، قال: أخبرنا عبد الله، قال: أخبرنا يونس. وفي خلق أفعال العباد (٦٣) قال: حدثنا عبد الله قال: حدثنا الليث، قال: حدثنا يونس. وفي (٦٤) قال: حدثنا عمرو بن زرارة، قال: حدثنا زياد، عن ابن إسحاق. مسلم (٥/١٦٣) قال: حدثنا إسحاق بن إبراهيم الحنظلي، وابن أبي عمر، ومحمد بن رافع، وعبد بن حميد، قال ابن رافع، وابن أبي عمر: حدثنا. وقال الآخران: أخبرنا عبد الرزاق، قال: أخبرنا معمر. و(٥/١٦٦) قال: حدثنا حسن الحلواني، وعبد بن حميد، قالا: حدثنا يعقوب، وهو ابن إبراهيم بن سعد - قال: حدثنا أبي، عن صالح. وأبو داود (٥١٣٦) قال: حدثنا محمد بن يحيى، قال: حدثنا عبد الرزاق، عن معمر. والترمذي (٢٧١٧) قال: حدثنا سويد، قال: أنبأنا عبد الله، قال: أنبأنا يونس، والنسائي في الكبرى تحفة الأشراف (٨٤٥٠) عن أبي داود. سليمان بن سيف، عن يعقوب بن إبراهيم بن سعد عن أبيه.\nسبعتهم - ابن أخي ابن شهاب، وصالح بن كيسان، ومعمر، وشعيب، ويونس، وعقيل، وابن إسحاق- عن الزهري، قال: أخبرني عبيد الله بن عبد الله بن عتبة، أن عبد الله بن عباس أخبره، فذكره.\n* - الروايات مطولة ومختصرة.","vol":"11","page":265},{"text":"٨٨٤٣ - (ت) عبد الله بن عباس - ﵄ - قال: «كان الجن يصعدون إِلى السماء، يستمعون الوحي، فإِذا سمعوا الكلمة زادوا عليها تِسعًا، فأما الكلمة: فتكون حقًا، وأما ما زادوا: فيكون باطلًا، فلما بُعث رسول الله - ﷺ- مُنعت الجنُّ مقاعِدَها من السماء بالشُّهب، قال: ولم تكن النجوم يُرمَى بها قبل ذلك، فقال لهم إِبليس: ما هذا إلا لأمرٍ حدث، فبعث جنوده، فوجدوا رسولَ الله - ﷺ- قائمًا يصلي بين جبلين بمكة، فأتوه فأخبروه، ⦗٢٧٥⦘ فقال: هذا الحدَث الذي حَدَث في الأرض» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٣٢١) في التفسير، باب ومن سورة الجن، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٧٤) (٢٤٨٢) قال: حدثنا أبو أحمد، قال: حدثنا إسرائيل، عن أبي إسحاق. وفي (١/٣٢٣) (٢٩٧٩) قال: حدثنا وكيع، عن إسرائيل، عن سماك. والترمذي (٣٣٢٤) قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن يوسف، قال: حدثنا إسرائيل، قال: حدثنا أبو إسحاق. والنسائي في الكبرى (تحفة الأشراف) (٥٥٨٨) عن أبي داود الحراني، عن عبيد الله بن موسى، عن إسرائيل، عن أبي إسحاق.\nكلاهما - أبو إسحاق، وسماك - عن سعيد بن جبير، فذكره.\nوقال الترمذي: هذا حديث حسن صحيح.","vol":"11","page":274},{"text":"<span data-type=\"title\" id=toc-1982>الباب الثالث: في بدء الوحي وكيفية نزوله</span>\n٨٨٤٤ - (خ م) عائشة - ﵂ - قالت: «أولُ ما بدئ به رسول الله - ﷺ- من الوحي: الرؤيا الصالحةُ في النوم، وكان لا يرى رؤيا إلا جاءت مثل فَلَق الصبح، ثم حُبِّب إليه الخلاء، وكان يخلو بغار حِراء، فيتَحَنَّث فيه وهو التعبد الليالي ذوات العدد قبل أن ينْزِع إلى أهله، ويتزوَّد لذلك، ثم يرجع إلى خديجة، فيتزود لمثلها، حتى جاءه الحق - وفي رواية: حتى فجأه الحق - وهو في غار حراء، فجاءه الملك، فقال: اقرأ، قال: قلت: ما أنا بقارئ، قال: فأخذني فغَطّني، حتى بلغ مني الجَهْد، ثم أرسلني، فقال: اقرأ، فقلت: ما أنا بقارئ، قال: فأخذني فغطني الثانية، حتى بلغ مني الجَهْد، ثم أرسلني، فقال: اقرأ، فقلت: ما أنا بقارئ، فأخذني فغطني الثالثة حتى بلغ مني الجَهد، ثم أرسلني فقال: ﴿اقرأ باسم ربك الذي خلق. ⦗٢٧٦⦘ خلق الإِنسانَ مِن عَلَق. اقرأ وربُّك الأكرم. الذي علَّم بالقلم. علَّم الإِنسان ما لم يعلم﴾ فرجع بها رسولُ الله - صلىالله عليه وسلم- يَرْجُف فؤاده، فدخل على خديجة بنت خُويلد، فقال: زمِّلوني، زمِّلوني، فزمَّلوه حتى ذهب عنه الرَّوْع، فقال لخديجة - وأخبرها الخبر - لقد خشيتُ على نفسي، فقالت له خديجة: كلا، أبشر، فوالله لا يُخزيك الله أبدًا، إنك لَتَصِلُ الرحم، وتَصْدُق الحديث، وتحمل الكَلَّ، وتَكسِب المعدوم، وتَقْرِي الضيف، وتُعين على نوائب الحق، فانطلقتْ به خديجة، حتى أتت به ورقة بن نوفل بن أسد بن عبد العُزَّى بن قصي - وهو ابن عم خديجة، أخي أبيها - وكان امرءًا تَنَصّر في الجاهلية، وكان يكتب الكتاب العِبْرانيّ، فكتب من الإنجيل بالعبرانية ما شاء الله أن يكتب، وكان شيخًا كبيرًا قد عمي، فقالت له خديجة: يا ابن عم، اسمع من ابن أخيك، فقال له ورقة: يا ابن أخي، ماذا ترى؟ فأخبره رسولُ الله - ﷺ- خبر ما رأى، فقال له ورقة: هذا الناموس الذي نزَّل على موسى، يا ليتني فيها جَذَعًا، ليتني أكون حَيًّا إِذ يُخْرِجُكَ قومُك، فقال له رسولُ الله - ﷺ-: أوَ مُخْرِجيّ هم؟ قال: نعم، لم يأت رجل قط بمثل ما جئت بِهِ إِلا عُودي، وإن يُدْرِكْني يومُك حَيًا أنْصُرْك نصرًا مُؤَزَّرًا، ثم لم يَنْشَبْ ورقة أن تُوُفِّيَ، وفَتَرَ الوَحي» .\nقال البخاري: وتابعه هلال بن رَدَّاد عن الزهري، وقال يونس ومعمر: ⦗٢٧٧⦘ «ترجف بوادره» وفي حديث معمر عن الزهري عند مسلم «فوالله لا يحزنك الله أبدًا» بالحاء والنون.\nوزاد البخاري في رواية أخرى قال: «وفتر الوحي فترة، حتى حزن النبي - ﷺ- فيما بلغنا - حزنًا غدا منه مرارًا يَتَردَّى من رؤوس شواهق الجبال، فكلما أوفَى بِذِرْوَةِ جبل لكي يُلْقِيَ نفسه منه: تبدّى له جبريل، فقال: يا محمد إنك رسولُ الله حقًا، فَيسْكُن لذلك جأشُه وتقر نفسه فيرجع، فإذا طالت عليه فترة الوحي غدا لمثل ذلك، فإذا أوفى بذروة جبل تبدَّى له جبريل، فقال له مثل ذلك» (١) .\nوأخرج الترمذي طرفًا من هذا الحديث قالت: «أول ما ابتُدئ بهِ رسول الله - ﷺ- من النبوة حين أراد الله كرامته ورحمة العباد به: أن لا يرى رؤيا إلا جاءَت كفَلَق الصبح، فمكث على ذلك ما شاء الله أن يمكث، وحُبَّب إِليه الخلوة، فلم يكن شيء أحبَّ إليه من أن يخلو» .\nهذا القدر أخرجه منه الترمذي، ولقلة ما أخرج منه لم نثبت له علامة (٢) . ⦗٢٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التحنُّث): التعبُّد [وهو] أن يفعل فعلًا يخرج به من الحنث، وهو الإثم.\n(نزعت إلى أهلي) أي: رَجعتُ.\n(غطَّه) إذا حطه بشدة كما يغطه في الماء إذا بالغ في حطه فيه.\n(الجَهْدُ): بفتح الجيم: المشقَّة، وبضمها: الطاقة، وقيل: هما لغتان.\n(زمّلوني) التزميل والتدثير واحد، وهو التغطية والتلفُّف في الثوب.\n(الكَلَّ): الأثقال والحوائج المهمَّةُ والعِيال، وكُلّ ما يتكلَّفه الإنسان من الأحوال، ويحمله عن غيره، فهو كَلّ، وجعل الكَسْبَ لنفسه وأنَّه يصل إلى كلِّ معدوم ويناله، فلا يتعذَّر عليه لتعذره، وقيل: «يكسِبُ المعدوم» أي: يعطي الشيء المعدوم غيره، ويوصله إلى كل من هو معدوم عنده، يقال: كسبت مالًا: وكسّبْتُ زيدًا مالًا: أي أعنته على كسبه، ومنهم من عدَّاه بالألف، يقال: أكسبتُ زيدًا مالًا، أي: جعلته يكسبه والقول الثاني أولى القولين، لأنه أشبه بما قبله في باب التفضُّل والإنعام، إذا لا إنعام أن يكسب هو لنفسه مالًا كان معدومًا عنده، وباب الحظ والسعادة في الاكتساب غير باب التفضل والإنعام.\n(الناموس): صاحبُ سِرِّ الملك الذي لا يحضر إلا بخير، ولا يُظْهِر إلا الجميل، وسمّي جبريل -﵇- ناموسًا، لأنه مخصوص بالوحي والغيب الذي لا يطَّلع عليهما أحدٌ من الملائكة سواه. ⦗٢٧٩⦘\n(جَذَعًا) الجذَع هاهنا: كناية عن الشباب، يقول: يا ليتني كنتُ شابًا عند ظهورك لأنصرك وأعينك \" نصرًا مؤزرًا \" أي: مؤكَّدًا قويًا.\n(ترجُف بوادره) تَخْفِق و«بوادره» جمع بادرةٍ، وهي اللحمة تكون بين عنق الإنسان ومنكبه، وكذلك في غير الإنسان.\n(يتردَّى) التردَّي: الوقوع من موضعٍ عالٍ.\n(الشواهق): الجبال العالية، الواحد: شاهق.\n(أوفَى): أشرف على الشيء «وذِرْوَة» كل شيء: أعلاه.\n(الجأش): الجنان والقلب.\n_________\n(١) هذه الزيادة من بلاغات الزهري، كما ذكره الحافظ في \" الفتح \"، وليست موصولة.\n(٢) رواه البخاري ١ / ٢١ - ٢٧ في بدء الوحي، وفي الأنبياء، باب ﴿واذكر في الكتاب موسى إنه كان مخلصًا﴾، وفي تفسير سورة ﴿اقرأ باسم ربك الذي خلق﴾، وفي التعبير، باب أول ما بدئ به رسول الله ﷺ من الوحي الرؤيا الصالحة، ومسلم رقم (١٦٠) في الإيمان، باب بدء الوحي برسول الله ﷺ، ورواه أيضًا الترمذي رقم (٣٦٣٦) في المناقب، باب رقم (١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٦/١٥٣) قال: حدثنا يحيى بن آدم. قال: حدثنا ابن مبارك، عن معمر ويونس. وفي (٦/٢٢٣) قال: حدثنا حجاج. قال: أخبرنا ليث بن سعد. قال: حدثني عقيل بن خالد. وفي (٦/٢٣٢) قال: حدثنا عبد الرزاق.\nقال: حدثنا معمر والبخاري (١/٣و٦/٢١٤ و٢١٥و٩/٣٧) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٤/١٨٤ و٦/٢١٦) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث. قال: حدثني عقيل. وفي (٦/٢١٤) قال: حدثني سعيد بن مروان. قال: حدثنا محمد بن عبد العزيز بن أبي رزمة. قال: أخبرنا أبو صالح سلمويه. قال: حدثني عبد الله، عن يونس بن يزيد. وفي (٦/٢١٦ و٩/٣٧) قال: حدثنا عبد الله بن محمد. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. ومسلم (١/٩٧ و٩٨) قال: حدثني أبوالطاهر، أحمد بن عمرو بن عبد الله بن عمرو بن سرح. قال: أخبرنا ابن وهب. قال: أخبرني يونس (ح) وحدثني محمد بن رافع. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. (ح) وحدثني عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي، قال: حدثني عقيل بن خالد. والترمذي (٣٦٣٢) قال: حدثنا الأنصاري إسحاق بن موسى، قال: حدثنا يونس بن بكير. قال: أخبرنا محمد بن إسحاق.\nأربعتهم - معمر، ويونس بن يزيد، وعقيل بن خالد، وابن إسحاق - عن ابن شهاب الزهري، عن عروة ابن الزبير، فذكره.\n*الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"11","page":275},{"text":"٨٨٤٥ - (خ م ت) يحيى بن أبي كثير قال: «سألت أبا سلمة بن عبد الرحمن عن أول ما نزل من القرآن قال: ﴿يَا أَيُّها المُدثِّر﴾ قلت: يقولون ﴿اقْرأ باسمِ ربك﴾ قال أبو سلمة: سألت جابرًا عن ذلك، فقلت له مثل قلتَ لي، فقال لي جابر: لا أُحَدثك إلا ما حدثنا رسولُ الله - ﷺ-، قال: جاورت بحراءٍ شهرًا، فلما قضيت جواري، هَبَطت، فنوديت، فنظرتُ عن يميني فلم أرَ شيئًا، ونظرت عن شمالي فلم أر شيئًا، ونظرت خلفي، فلم أر شيئًا، فرفعت رأسي، فرأيت شيئًا، فأتيت خديجة، فقلت: دَثِّروني، فدَثَّروني، وصبُّوا عليَّ ماء باردًا، فنزلت ﴿يَا أَيُّها المدثر. قُمْ فأَنذِر. ورَبَّكَ فكَبِّر. وثيابَكَ فطهر. والرجز فاهجُرْ﴾ [المدثر: ١-٥] وذلك قبل أن تفرض الصلاة» . ⦗٢٨٠⦘\nوفي رواية «فلما قضيت جواري هبطتُ فاسْتَبْطَنْتُ الوادي، فنوديت فنظرت أمامي وخلفي وعن يميني وعن شمالي، فلم أر أحدًا، ثم نوديت، فنظرت فلم أر أحدًا، ثم نوديت، فرفعت رأسي، فإِذا هو قاعد على عرشٍ في الهواء - يعني جبريل - فأخذتني رَجْفة شديدة، فأتيت خديجة، فقلت: دَثِّرُوني فدثَّروني، وصبُّوا عليَّ ماءً باردًا، فأنزل الله ﷿ ﴿يَا أيها المدثر. قُمْ فَأَنذِر. وربكَ فَكَبِّر. وثيابَكَ فطهر﴾» .\nوفي رواية «فإِذا هو جالِسٌ على العرشِ بين السماء والأرض» .\nوفي رواية عن أبي سلمة عن جابر قال: سمعت النبي - ﷺ- يحدِّث عن فترة الوحي، فقال لي في حديثه: «فبينا أنا أمشي، سمعتُ صوتًا من السماء، فرفعت رأسي، فإذا الملَك الذي جاءني بحراءٍ جالس على كرسي بين السماء والأرض، فجُئِثْتُ منه رُعْبًا، فرجعت، فقلت: زمِّلوني زمِّلوني، فدثَّروني، فأنزل الله ﷿ ﴿يَا أَيُّهَا المُدثِر. قُم فَأَنذِر. وربكَ فكَبِّر. وثيابكَ فطهر. والرجز فاهجر﴾ قبل أن تُفرض الصلاة. والرجز هي الأوثان» .\nوفي أخرى «فجُئِثْت منه حتى هَوَيتُ إلى الأرض» وفيه قال أبو سلمة: «والرجز الأوثان» قال: «ثم حَمِي الوحيُ، وتتابع» .\nوأول هذه الرواية: أن رسول الله - ﷺ- قال: «ثم فتر الوحي عني فترة، فبينا أنا أمشي - ثم ذكر نحوه» . ⦗٢٨١⦘ أخرجه البخاري ومسلم، وأخرج الترمذي نحو الرواية الثالثة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جِواري) المجاورة، أراد بها: لزومَ المكان والاعتكاف فيه.\n(فجُئِثْتُ منه) يقال: «جُئِثْت» بهمزة قبل ثاء، وبثاءين، وبياءٍ وتاء: كلمة بمعنى فَزِعْتُ، والذي في الرواية: الأول.\n_________\n(١) رواه البخاري ١ / ٢٦ و٢٧ في بدء الوحي، وفي بدء الخلق، باب ذكر الملائكة، وفي تفسير سورة المدثر، وفي تفسير سورة ﴿اقرأ باسم ربك الذي خلق﴾، وفي الأدب، باب رفع البصر إلى السماء، ومسلم رقم (١٦١) في الإيمان، باب بدء الوحي إلى رسول الله ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه أحمد (٣/٣٠٦) قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي. (ح) وحدثنا وكيع، قال: حدثنا علي بن المبارك. وفي (٣/٣٠٦ و٣٩٢) قال: حدثنا عفان، قال: أخبرنا أبان العطار. والبخاري (٦/٢٠٠) قال: حدثنا يحيى، قال: حدثنا وكيع، عن علي بن المبارك (٦/٢٠١) قال: حدثني محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي، وغيره، قالا: حدثنا حرب بن شداد. وفي (٦/٢٠١) قال: حدثنا إسحاق بن منصور، قال: حدثنا عبد الصمد، قال: حدثنا حرب. مسلم (١/٩٩) قال: حدثنا زهير بن حرب. قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي. وفي (١/٩٩) قال: حدثنا محمد بن المثنى، قال: حدثنا عثمان بن عمر، قال: أخبرنا علي بن المبارك. والنسائي في الكبرى تحفة الأشراف (٣١٥٢) عن محمود بن خالد، عن عمر بن عبد الواحد، عن الأوزاعي.\nأربعتهم- الأوزاعي، وعلي، وأبان، وحرب بن شداد - عن يحيى بن أبي كثير.\n٢- وأخرجه أحمد (٣/٣٢٥) قال: حدثنا حجاج، قال: حدثنا ليث، قال: حدثنا عقيل. وفي (٣/٣٧٧) قال: حدثنا روح، قال: حدثنا محمد بن أبي حفصة. وفي (٣/٣٧٧) قال: حدثنا عبد الرزاق، عن معمر. والبخاري (١/٤و٦/٢٠١ و٨/٥٨) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن عقيل. وفي (٤/١٤١ و٦/٢٠٢) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا الليث، قال: حدثني عقيل. وفي (٦/٢٠١) قال: حدثني عبد الله بن محمد، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٦/٢١٤) قال: حدثني سعيد بن مروان، قال: حدثنا محمد بن عبد العزيز بن أبي رزمة، قال: أخبرنا أبو صالح سلمويه، قال: حدثني عبد الله، عن يونس بن يزيد. ومسلم (١/٩٨) قال: حدثني أبو الطاهر قال: أخبرنا ابن وهب، قال: حدثني يونس. (ح) وحدثني عبد الملك بن شعيب بن الليث، قال: حدثني أبي، عن جدي، قال: حدثني عقيل بن خالد. وفي (١/٩٩) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والترمذي (٣٣٢٥) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: حدثنا معمر. والنسائي في الكبرى (تحفة الأشراف) (٣١٥٢) عن محمد بن رافع، عن حجين بن المثنى، عن الليث.\nخمستهم - عقيل، وابن أبي حفصة، ومعمر، ويونس، والليث - عن ابن شهاب.\nكلاهما - يحيى بن أبي كثير، وابن شهاب - عن أبي سلمة، فذكره..","vol":"11","page":279},{"text":"٨٨٤٦ - (خ م ط ت س) عائشة - ﵂ - أن الحارث بن هشام سأل رسولَ الله - ﷺ-، فقال: «يا رسولَ الله، كيف يأتيك الوحي؟ فقال رسولُ الله - ﷺ-: أحيانًا يأتيني في مثل صَلْصَلةِ الجرس - وهو أشدُّه عليّ - فيَفْصِم عني وقد وَعَيْتُ ما قال، وأحيانًا يتمثل لي الملَك رجلًا فيكلِّمني، فأعِي ما يقول. قالت عائشة: ولقد رأيته ينزل عليه الوحي في اليوم الشديد البرد فيفصم عنه وإن جَبينه ليتفصّد عَرقًا» . أخرجه البخاري ومسلم، والموطأ والترمذي، واللفظ للبخاري.\nوفي رواية النسائي إلى قوله: «فيفصم عني وقد وعيت عنه» ثم قال: ⦗٢٨٢⦘ «وهو أشدُّ عليَّ، وأحيانًا يأتيني في مثل صورة الفتى، فيَنْبذه إليَّ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الصلصلة): صوت الأشياء الصلبة اليابسة.\n(فَصَم عني): انفصل عني وفارقني.\n(وعيت الكلام): إذا حفظته وعرفته.\n(ليَتَفَصَّدُ عَرَقًا) أي: جرى عرقه كما يجري الدم من الفِصَاد.\n_________\n(١) رواه البخاري ١ / ١٧ و١٨ في بدء الوحي، وفي بدء الخلق، باب ذكر الملائكة، ومسلم رقم (٢٣٣٣) في الفضائل، باب عرق النبي ﷺ، والموطأ ١ / ٢٠٢ و٢٠٣ في القرآن، باب ما جاء في القرآن، والترمذي رقم (٣٦٣٨) في المناقب، باب رقم (١٥)، والنسائي ٢ / ١٤٦ - ١٤٧ في الافتتاح، باب جامع ما جاء في القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (١٤٣) . والحميدي (٢٥٦) قال: حدثنا سفيان وأحمد (٦/٥٨و٢٠٢) قال: حدثنا أبو أسامة حماد. وفي (٦/١٥٨) قال: حدثنا محمد بن بشر. وفي (٦/١٦٣) قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٦/٢٥٦) قال: قرأت على عبد الرحمن: مالك. وعبد بن حميد (١٤٩٠) قال: أخبرنا عبد الرزاق، عن معمر. والبخاري (١/٢) وفي خلق أفعال العباد (٥٥) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٤/١٣٦)، وفي خلق أفعال العباد. (٥٥) قال: حدثنا فروة. قال: حدثنا علي بن مسهر. وفي خلق أفعال العباد (٥٥) قال: حدثنا: إسماعيل. قال: حدثنا مالك. (ح) وحدثنا مالك بن إسماعيل. قال: حدثنا ابن عيينة. ومسلم (٧/٨٢) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة وابن بشر. (ح) وحدثنا محمد بن عبد الله بن نمير. قال: حدثنا محمد بن بشر. والترمذي (٣٦٣٤) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن. قال: حدثنا مالك. والنسائي (٢ /١٤٦)، وفي الكبرى (٩١٥)،، وفي فضائل القرآن (٤) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا سفيان. وفي (٢/١٤٧) وفي الكبرى (٩١٦) قال: أخبرنا محمد بن سلمة والحارث بن مسكين - قراءة عليه وأنا أسمع عن ابن القاسم. قال: حدثني مالك.\nستتهم - مالك، وسفيان بن عيينة، وأبو أسامة حماد بن أسامة، ومحمد بن بشر، ومعمر، وعلي بن مسهر - عن هشام بن عروة، عن أبيه، فذكره.\n* أخرجه أحمد (٦/١٥٨و٢٥٧) قال: حدثنا عامر بن صالح الزبيري. قال: حدثني هشام بن عروة، عن أبيه، عن عائشة، عن الحارث بن هشام، أنه سأل رسول الله -ﷺ-.... فذكر نحوه.\n* رواية أبي أسامة مختصرة على: «إن كان لينزل على رسول الله -ﷺ- في الغداة الباردة: ثم تفيض جبهته عرقا.» .\n* الروايات ألفاظها متقاربة.","vol":"11","page":281},{"text":"٨٨٤٧ - (ت) عمر بن الخطاب - ﵁ - قال: «كان رسولُ الله - ﷺ- إذا نزل عليه الوحي: يُسْمَع عند وجهه كدَوِيِّ النحل، فأُنْزِل عليه يومًا فمكثنا ساعة، ثم سُرِّي عنه، فقرأ: ﴿قد أَفلَحَ المؤمنون﴾ إلى عشر آيات منها من أولها [المؤمنون: ١-١٠] وقال: من أقام هذه العشر آيات دخل الجنة، ثم استقبل القِبْلة ورفع يديه وقال: اللهم زِدْنا ولا تنقصنا، وأكْرِمنا ولا تُهِنَّا، وأَعْطِنَا ولا تَحْرِمنا، وآثِرنا ولا تُؤثْر علينا، اللهم أرضِنا وارضَ عنا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٧١) في التفسير، باب ومن سورة المؤمنين، ورواه أيضًا الحاكم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده ضعيف: أخرجه أحمد (١/٣٤) (٢٢٣) .والترمذي (٣١٧٣) قال: حدثنا محمد بن أبان. والنسائي في الكبري (١٣٤٨) قال: أخبرنا إسحاق بن إبراهيم.\nثلاثتهم - أحمد بن حنبل، ومحمد بن أبان، وإسحاق - عن عبد الرزاق، قال: أخبرني يونس بن سليم، قال: أملى علي يونس بن يزيد الأيلي، عن الزهري، عن عروة بن الزبير، عن عبد الرحمن بن عبد القاري، فذكره.\n* أخرجه عبد بن حميد (١٥) .والترمذي (٣١٧٣) قال: حدثنا يحيى بن موسى، وعبد بن حميد، وغير واحد. قالوا:حدثنا عبد الرزاق، عن يونس بن سليم، عن الزهري، عن عروه بن الزبير، عن عبد الرحمن بن عبد القاري، فذكره. ليس فيه - يونس بن يزيد -.\n* قال النسائي: هذا حديث منكر، لا نعرف أحدا رواه غير يونس بن سليم، ويونس بن سليم لا نعرفه، والله أعلم.","vol":"11","page":282},{"text":"٨٨٤٨ - (م) عبادة بن الصامت - ﵁ - قال: «كان نبي الله - ﷺ- إذا أُنزِلَ عليه كُرِب لذلك، وتربَّدَ له وجهه» .\nوفي رواية: «كان إذا أُنزِل عليه الوحي نكَّسَ رأسه، ونكَّس أصحابه رؤوسهم، فلما أبلَّ (١) رفع رأسه ورفعوا» .\nوفي رواية: «كان إذا أُنْزِل عليه الوحي عرفنا ذلك فيه، وغَمض عينيه، وتربّد وجهه، فنزل عليه يومًا فسكتنا، فلما سُرِّي عنه قال: خذوا عني، خذوا عني، قد جعل الله لَهُنَّ سبيلا، البِكْر بالبِكر جَلْدُ مائة، ثم نَفْيُ عام، والثَّيِّب بالثَّيِّب جلد مائة ثم الرجم» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تربّد) الرُّبدة في الألوان: غُبْرَةٌ مع سواد.\n(أبلَّ) المريضُ من مرضه: إذا زال عنه، وكذلك المغمى عليه، والمراد: زوالُ ما كان يعرِض عند نزول الوحي، وكذلك سُرِّي عنه، أي: كشف عنه ذلك.\n_________\n(١) وفي نسخ مسلم المطبوعة: أتلي عنه، أي ارتفع عنه الوحي.\n(٢) رقم (١٦٩٠) في الحدود، باب رجم الثيب في الزنا، ورقم (٢٣٣٤) و(٢٣٣٥) في الفضائل، باب عرق النبي ﷺ في البرد وحين يأتيه الوحي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٣١٧) قال: حدثنا عفان، قال: حدثنا حماد قال: أخبرنا قتادة، وحميد.\n٢- وأخرجه أحمد (٥/٣١٣) والدارمي (٢٣٣٣) قال: أخبرنا عمرو بن عون ومسلم (٥/١١٥) قال: حدثنا يحيى بن يحيى التميمي (ح) وحدثنا عمرو الناقد. وأبو داود (٤٤١٦) قال:حدثنا وهب ابن بقية، ومحمد بن الصباح بن سفيان. والترمذي (١٤٣٤) قال:حدثنا قتيبة. والنسائي في الكبرى (تحفة الأشراف) (٥٠٨٣) عن قتيبة.\nسبعتهم - أحمد، وعمرو بن عون، ويحيى بن يحيى، وعمرو الناقد، ووهب، وابن الصباح، وقتيبة - عن هشيم قال: أخبرنا منصور (هو ابن زاذان) .\n٣- وأخرجه أحمد (٥/٣١٨) قال:حدثنا محمد بن جعفر، قال:حدثنا سعيد (هو بن أبي عروبة) وفي (٥/٣٢٠) قال: حدثنا شعبة (ح) وحدثنا حجاج قال: سمعت شعبة. وفي (٥/٣٢٠) قال: حدثنا عبد الله بن بكر قال:حدثنا سعيد. والدارمي قال: أخبرنا بشر بن عمر الزهراني، قال:حدثنا حماد بن سلمة ومسلم (٥/١١٥) قال:حدثنا محمد بن المثنى، وابن بشار، قالا:حدثنا محمد بن جعفر، قال: حدثنا شعبة (ح) وحدثنا محمد بن بشار قال:حدثنا معاذ بن هشام قال: حدثني أبي وفي (٧/٨٢) قال: حدثنا محمد بن المثنى قال: حدثنا عبد الأعلى، قال: حدثنا سعيد. (ح) وحدثنا محمد بن بشار، قال: حدثنا معاذ بن هشام قال:حدثنا أبي. وأبو داود (٤٤١٥) قال: حدثنا مسدد، قال:حدثنا يحيى، عن سعيد بن أبي عروبة والنسائي (في فضائل القرآن) (٥) قال: أخبرنا عمرو بن يزيد، قال: حدثنا سيف بن عبيد الله قال: حدثنا سرار هو بن مجشر عن سعيد بن وفي الكبرى (تحفة الأشراف) (٥٠٨٣) عن محمد بن عبد الأعلى، عن يزيد بن زريع وعن سعيد أبي عروبة (ح) وعن شعيب بن يوسف عن يحيى القطان، عن سعيد بن أبي عروبة.\nخمستهم - سعيد، وشعبة، وحماد، وهشام، وسرار - عن قتادة.\n٤- أخرجه النسائي في الكبرى (تحفة الأشراف) (٥٠٨٣) عن أحمد بن حرب الموصلي، عن قاسم بن يزيد بن الجرمي، عن سفيان، عن يونس بن عبيد.\nأربعتهم - منصور، وقتادة، وحميد، ويونس، عن الحسن، عن حطان بن عبد الله الرقاشي، فذكره.\n٥-أخرجه عبد الله بن أحمد (٥/٣٢٧) قال:حدثنا شيبان بن أبي شيبة، قال: حدثنا جرير بن حازم، قال: حدثنا الحسن قال: قال عبادة فذكره. ليس فيه (حطان بن عبد الله الرقاشي) .\n٦- وأخرجه ابن ماجة (٢٥٥٠) قال: حدثنا بكر بن خلف أبو بشر، قال:حدثنا يحيى بن سعيد، عن سعيد بن أبي عروبة، عن قتادة، عن يونس بن جبير، عن حطان بن عبد الله، عن عبادة بن الصامت، فذكره.","vol":"11","page":283},{"text":"٨٨٤٩ - () أبو هريرة - ﵁ - قال: «كان إذا جاء الوحي لا يخفى علينا، وإذا جاء ليس أحد يرفَع طَرَفَهُ إلى رسول الله - ﷺ- حتى ⦗٢٨٤⦘ ينقضي الوحي» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين، لم أهتد إليه.","vol":"11","page":283},{"text":"٨٨٥٠ - (خ م س) يعلى بن أمية - ﵁ - كان يقول لعمر: «ليتني أرى رسول الله - ﷺ- حين ينزل عليه الوحي، فلما كان النبي - ﷺ- بالجِعرَّانة وعليه ثوب قد أُظِلَّ به عليه، ومعه ناس من أصحابه فيهم عمر، إذ جاءه رجل مُتضمِّخ بطِيب، فقال: يا رسول الله، كيف ترى في رجل أحرم في جُبَّة بعد ما تَضَمَّخ بطِيب؟ فنظر النبي - ﷺ- ساعة، ثم سكت، فجاءه الوحيُ، فأشار عمر إلى يَعْلَى: أن تعال، فجاء يعلى فأدخل رأسه، فإذا هو مُحَمرُّ الوجه، يَغِطّ لذلك ساعة، ثم سُرّي عنه، قال: أين الذي سألني عن العمرة آنفًا؟ فالتُمِسَ الرجل، فجيء به إلى النبي - ﷺ-، فقال: أمّا الطِّيب الذي بك فاغسله ثلاث مرات، وأما الجُبَّة: فانزعها، ثم اصنع في عمرتك كما تصنع في حجك» .\nوفي رواية قال: «كنتُ مع النبي - ﷺ-، فأتاه رجل عليه أثر صُفرة ... بنحوه» أخرجه البخاري ومسلم.\nوفي رواية النسائي: قال صفوان بن يعلى: قال أبي: «ليتني أرى رسول الله - ﷺ- يُنزَل عليه، فبينما نحن بالجِعْرَانة - والنبيُّ - ﷺ- في قُبَّةٍ - فأتاه الوحي، فأشار إليَّ عمر: أن تعال، فأدخلتُ رأسي القبّة، فأتاه رجل ⦗٢٨٥⦘ قد أحرم في جُبَّةٍ بعمرة متضمِّخٌ بطيب، فقال: يا رسول الله، ما تقول في رجل أحرم في جُبَّةٍ؟ إذ أنزل عليه الوحي، فجعل النبيُّ - ﷺ- يغِطَّ لذلك فسُرِّي عنه، فقال: أين الرجل الذي سألني آنفًا؟ فأتى الرجلُ، فقال: أما الجُبَّةُ فاخلعها، وأما الطِّيب: فاغسله، ثم أحدِثْ إحرامًا» .\nقال النسائي: قوله: «ثم أحدِثْ إحرامًا» ما أعلم أحدًا قاله غير نوح بن حبيب، ولا أحسبه محفوظًا، والله أعلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التَّضمُّخ بالطيب): التلطُّخُ به.\n(الغطيط): صوت نَفَس النائم.\n_________\n(١) رواه البخاري تعليقًا ٣ / ٣١١ في الحج، باب غسل الخلوق ثلاث مرات من الثياب، وقد وصله مسلم رقم (١١٨٠) في الحج، باب ما يباح للمحرم بحج أو عمرة، والنسائي ٥ / ١٣٠ في الحج، باب الجبة في الإحرام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٩٠) قال: حدثنا سفيان، قال: حدثنا عمرو. وفي (٧٩١) قال: حدثنا سفيان، قال: حدثنا ابن جريج. وأحمد (٤/٢٢٢) قال: حدثنا يحيى بن سعيد، عن ابن جريج. وفي (٤/٢٢٤) قال: حدثنا سفيان، عن عمرو، والبخاري (٢/١٦٧) قال: قال أبو عاصم أخبرنا بن جريج. وفي (٣/٦ و٦/٢٢٤) قال: حدثنا أبو نعيم. قال: حدثنا همام. وفي (٣/٢١) قال: حدثنا أبو الوليد. قال: حدثنا همام. وفي (٥/١٩٩) قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا إسماعيل. قال: حدثنا ابن جريج. وفي (٦/٢٢٤) قال: قال مسدد حدثنا يحيى، عن بن جريج. ومسلم (٤/٣و٤و٥) قال: حدثنا شيبان بن فروخ. قال: حدثنا همام. (ح) وحدثنا ابن أبي عمر. قال: حدثنا سفيان، عن عمرو. (ح) وحدثني زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم (ح) وحدثنا عبد بن حميد. قال: أخبرنا محمد بن بكر، قالا: أخبرنا ابن جريج. (ح) وحدثنا علي بن خشرم. قال: أخبرنا عيسى، عن بن جريج. (ح) وحدثنا عقبة بن مكرم العمي ومحمد بن رافع. قالا: حدثنا وهب بن جرير بن حازم. قال: حدثنا أبي، قال: سمعت قيسا. (ح) وحدثني إسحاق بن منصور. قال: أخبرنا أبو علي عبيد الله بن عبد المجيد. قال: حدثنا رباح بن أبي معروف. وأبو داود (١٨١٩) قال: حدثنا محمد بن كثير. قال: أخبرنا همام. وفي (١٨٢٠) قال: حدثنا محمد بن عيسى، عن هشيم. عن الحجاج وفي (١٨٢١) قال: حدثنا يزيد بن خالد بن عبد الله بن موهب الهمداني الرملي. قال: حدثني الليث. وفي (١٨٢٢) قال: حدثنا عقبة بن مكرم. قال: حدثنا وهب بن جرير. قال: حدثنا أبي. قال: سمعت قيس بن سعد. والترمذي (٨٣٦) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان عن عمرو بن دينار. والنسائي (٥/١٣٠) وفي فضائل القرآن (٦) قال: أخبرنا نوح بن حبيب القومسي. قال: حدثنا يحيى بن سعيد. قال: حدثنا بن جريج. وفي (٥/١٤٢) قال: أخبرنا محمد بن منصور. قال: حدثنا سفيان، عن عمرو. (ح) وأخبرني محمد بن إسماعيل بن إبراهيم. قال: حدثنا وهب بن جرير. قال: حدثنا أبي قال: سمعت قيس بن سعد. وفي فضائل القرآن (٧) قال: أخبرنا عبد الجبار بن العلاء بن عبد الجبار. عن سفيان، عن عمرو، وفي الكبري (٥٥-ب) قال: أخبرنا عيسى بن حماد. قال: أخبرنا الليث. وابن خزيمة (٢٦٧٠) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. عن ابن جريج. وفي (٢٦٧١) قال: حدثنا عبد الجبار بن العلاء وسعيد بن عبد الرحمن. قالا: حدثنا سفيان، عن عمرو بن دينار. وفي (٢٦٧٢) قال: حدثنا محمد بن هشام، قال: حدثنا هشيم عن الحجاج.\nسبعتهم - عمرو، وابن جريج، وهمام، وقيس بن سعد، ورباح بن أبي معروف، والحجاج بن أرطاة، والليث - عن عطاء بن أبي رباح، عن صفوان بن يعلى، عن أبيه، فذكره.\n* في رواية الليث: (عن ابن يعلى بن، عن أبيه) .\n* وأخرجه أحمد (٤/٢٢٤) قال: حدثنا هشيم. قال: حدثنا منصور وعبد الملك. وفي (٤/٢٢٤) قال حدثنا ابن نمير. قال: حدثنا عبد الملك. وأبو داود (١٨٢٠) قال: حدثنا محمد بن عيسى. قال: حدثنا أبو عوانة، عن أبي بشر. والترمذي (٨٣٥) قال: حدثنا قتيبة. قال: حدثنا عبد الله بن إدريس، عن عبد الملك بن أبي سليمان، والنسائي في الكبرى (٥٥-ب) قال: أخبرنا يعقوب بن إبراهيم. قال: حدثنا هشيم، عن منصور. (ح) وحدثنا هشيم، عن عبد الملك. وابن خزيمة (٢٦٧٢) قال: حدثنا محمد بن هشام. قال: حدثنا هشيم. عن منصور وعبد الملك وابن أبي ليلى.\nأربعتهم - منصور، وعبد الملك، وأبو بشر، وابن أبي ليلى - عن عطاء بن أبي رباح، عن يعلى بن أمية، فذكره. ليس فيه (صفوان بن يعلى) .\n* الروايات مطولة ومختصرة.","vol":"11","page":284},{"text":"٨٨٥١ - (خ م) عبد الله بن عباس - ﵄ – قال: - في قوله ﷿ ﴿لا تُحرِّكْ به لِسانَكَ لتَعْجَل به﴾ [القيامة: ١٦]- قال: «كان النبي - ﷺ- يُعالج من التنزيل شِدة، وكان مما يُحرِّك به شفتيه - قال ابن جبير: فقال لي ابن عباس: أنا أحرِّكهما كما كان رسول الله - ﷺ- يحرِّكهما، وقال سعيد: أنا أحرِّكهما كما كان ابنُ عباس يحرِّكهما، فحرَّك شفتيه - فأنزل الله ﷿: ﴿لا تُحَرِّك به لسانَكَ لتعجلَ به. إِن علينا جَمْعَهُ وقُرآنَهُ﴾ قال: ⦗٢٨٦⦘ جمعَه في صدرك، ثم تقرؤه، ﴿فإذا قرأناه فاتّبع قرآنه﴾ قال: فاستمع [له] وأنصت ﴿ثم إنَّ علينا﴾ [ثم إن علينا] أن تقرأه، قال: فكان رسولُ الله - ﷺ- إذا أتاه جبريل بعد ذلك استمع، فإذا انطلق جبريل قرأه النبي - ﷺ- كما أقرأه» .\nوفي رواية: «كما وعده الله ﷿» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١ / ٢٧ و٢٨ في بدء الوحي، وفي تفسير سورة القيامة، وفي فضائل القرآن، باب قول الله تعالى: ﴿لا تحرك به لسانك﴾، ومسلم رقم (٤٤٨) في الصلاة، باب الاستماع للقراءة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥٢٧) قال: حدثنا سفيان. وأحمد (١/٢٢٠) (١٩١٠) قال: حدثنا سفيان. وفي (١/٣٤٣) (٣١٩١) قال: حدثنا عبد الرحمن، عن أبي عوانة. والبخاري (١/٤) وفي خلق أفعال العباد صفحة (٤٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا أبو عوانة. وفي (٦/٢٠٢) وفي خلق أفعال العباد صفحة (٤٦) قال: حدثنا الحميدي، قال: حدثنا سفيان. وفي (٦/٢٠٢) وفي خلق أفعال العباد صفحة (٤٥) قال: حدثنا عبيد الله بن موسى، عن إسرائيل. وفي (٦/٢٠٣و٢٤٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير وفي (٩/١٨٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وفي خلق أفعال العباد صفحة (٤٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة، وجرير. ومسلم (٢/٣٤) قال: حدثنا قتيبة بن سعيد، وأبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، كلهم عن جرير بن عبد الحميد. وفي (٢/٣٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. والترمذي (٣٣٢٩) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان بن عيينة والنسائي (٢/١٤٩) . وفي السنن الكبرى (٩١٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو عوانة. وفي فضائل القرآن (٣) قال: أخبرنا هناد بن السري، عن عبيدة.\nخمستهم - سفيان، وأبوعوانة، وإسرائيل، وجرير، وعبيدة بن حميد - عن موسى بن أبي عائشة.\n٢- وأخرجه النسائي في الكبرى تحفة الأشراف (٥٥٨٥) عن أحمد بن عبدة الضبي، عن سفيان بن عيينة، عن عمرو بن دينار.\n٣- وأخرجه النسائي في الكبري تحفة الأشراف (٥٥٩١) عن أحمد بن سليمان، عن عبيد الله بن موسى، عن إسرائيل، عن أبي إسحاق.\nثلاثتهم - موسى، وعمرو، وأبو إسحاق - عن سعيد بن جبير، فذكره.\n* أخرجه الحميدي (٥٢٨) قال: حدثنا سفيان، قال عمرو: عن سعيد بن جبير. ولم يذكره فيه: (عن ابن عباس) قال: كان النبي ... فذكره.","vol":"11","page":285},{"text":"٨٨٥٢ - (خ م س) عبد الله بن عباس - ﵄ - قال: «كان رسول الله - ﷺ- أجودَ الناس، وكان أجودَ ما يكون في رمضان حين يلقاه جبريل، وكان يلقاه جبريلُ في كل ليلة من رمضان، فيُدارسه القرآن، فَلَرَسولُ الله حين يلقاه جبريل أجود بالخير من الريح المرسلة» .\nوفي رواية نحوه قال: «وكان جبريل يلقاه في كل ليلة من رمضان، حتى ينسلخ، يعرض عليه النبي - ﷺ- القرآن» . أخرجه البخاري ومسلم والنسائي.\nوأخرج النسائي عقيب هذا الحديث حديثًا عن عائشة - ﵂ - قالت: «مَا لَعَنَ رسولُ الله - ﷺ- من لَعْنَةٍ تُذْكَر، وكان إِذا كان قريبَ عهد بجبريل يدارسه، كان أجود بالخير من الريح المرسلة» .\nقال النسائي: هذا خطأ، والصواب: حديث يونس بن يزيد، أحد ⦗٢٨٧⦘ رواة حديث ابن عباس (١) .\n_________\n(١) رواه البخاري ١ / ٢٩ في بدء الوحي، وفي الصوم، باب أجود ما كان النبي ﷺ يكون في رمضان، وفي بدء الخلق، باب ذكر الملائكة، وفي الأنبياء، باب صفة النبي ﷺ، وفي فضائل القرآن، باب كان جبريل يعرض القرآن على النبي ﷺ، ومسلم رقم (٢٣٠٨) في الفضائل، باب كان النبي ﷺ أجود الناس بالخير من الريح المرسلة، والنسائي ٤ / ١٢٥ في الصيام، باب الفضل والجود في شهر رمضان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٣٠) (٢٠٤٢) قال: حدثنا يعلى. وفي (١/٣٢٦) (٣٠١٢) قال: حدثنا محمد بن عبيد. وعبد بن حميد (٦٤٧) قال: حدثنا يعلى بن عبيد.\nكلاهما - يعلى، ومحمد - عن محمد بن إسحاق.\n٢- وأخرجه أحمد (١/٢٨٨) (٢٦١٦) قال: حدثنا عتاب، قال: حدثنا عبد الله. وفي (١/٣٧٣) (٣٥٣٩) وعبد بن حميد (٦٤٧) قالا: حدثنا عثمان بن عمر والبخاري (١/٤و٤/٢٢٩) قال: حدثنا عبدان، قال: حدثنا عبد الله. وفي (٤/١٣٧) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. ومسلم (٧/٧٣) قال: حدثنا أبو كريب، قال: حدثنا ابن المبارك. والنسائي (٤/١٢٥) وفي فضائل القرآن (١٨) قال: أخبرنا سليمان بن داود، عن ابن وهب.\nثلاثتهم - عثمان، وعبد الله بن المبارك. وابن وهب - عن يونس.\n٣- وأخرجه أحمد (١/٣٦٣) (٣٤٢٥) قال: حدثنا أبو كامل. والبخاري (٣/٣٣) . وفي الأدب المفرد (٢٩٢) قال: حدثنا موسى بن إسماعيل. وفي (٦ /٢٢٩) قال: حدثنا يحيى بن قزعة. ومسلم (٧/٧٣) قال: حدثنا منصور بن أبي مزاحم (ح) وحدثنا أبو عمران محمد بن جعفر بن زياد. والترمذي في الشمائل (٣٥٣) قال: حدثنا عبد الله بن عمران أبو القاسم القريشي المكي. وابن خزيمة (١٨٨٩) قال: حدثنا عبد الله بن عمران العابدي.\nستتهم -أبو كامل، وموسى، ويحيى، ومنصور، وأبو عمران، وعبد الله بن عمران - عن إبراهيم بن سعد.\n٤-وأخرجه أحمد (١/٣٦٦) (٣٤٦٩) قال: حدثنا عبد الرزاق. والبخاري (٤/١٣٧) قال: حدثنا محمد بن مقاتل، قال: أخبرنا عبد الله. ومسلم (٧/٧٣) قال: حدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق.\nكلاهما - عبد الرزاق، وعبد الله - عن معمر.\n٥-وأخرجه البخاري (١/٥) قال: حدثنا بشر بن محمد، قال: أخبرنا عبد الله، قال: أخبرنا يونس، ومعر.\nأربعتهم - محمد، ويونس، وإبراهيم، ومعمر - عن الزهري، قال: حدثني عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"11","page":286},{"text":"٨٨٥٣ - (خ) أبو هريرة - ﵁ - قال: «كان يعرض (١) على النبي - ﷺ- القرآن كُلَّ عامٍ مرة، فعُرِض [عليه] مرتين في العام الذي قبض فيه» أخرجه البخاري (٢) .\n_________\n(١) أي جبريل ﵇.\n(٢) ٩ / ٤٢ في فضائل القرآن، باب كان جبريل يعرض القرآن على النبي ﷺ، وفي الاعتكاف في العشر الأوسط من رمضان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٣٦) قال:حدثنا يحيى بن آدم. وفي (٢/٣٥٥) قال: حدثنا أسود بن عامر. وفي (٢/٤٠١) قال:حدثنا سليمان بن داود الهاشمي. والدارمي (١٧٨٦) قال:حدثنا عاصم بن يوسف. والبخاري (٣/٦٧) قال:حدثنا عبد الله بن أبي شيبة. وفي (٦/٢٢٩) قال:حدثنا خالد بن يزيد. وأبو داود (٢٤٦٦) قال: حدثنا هناد. وابن ماجة (١٧٦٩) قال:حدثنا هناد بن السري. والنسائي في فضائل القرآن (١٧) قال: أخبرنا عمرو بن منصور. قال:حدثنا عاصم بن يوسف. وفي الكبرى (تحفة الأشراف) (٨/١٢٨٤٤) عن موسى بن حزام الترمذي، ثقة، عن يحيى بن آدم.\nسبعتهم - يحيى بن آدم، وأسود بن عامر، وسليمان بن داود، وعاصم بن يوسف، وعبد الله بن أبي شيبة، وخالد بن يزيد، وهناد - عن أبي بكر بن عياش، عن أبي حصين، عن أبي صالح، فذكره.","vol":"11","page":287},{"text":"٨٨٥٤ - (خ م) أنس بن مالك - ﵁ - قال: «إن الله تابَعَ الوحيَ على رسول الله - ﷺ- قبل وفاته، حتى توفاه أكثر ما كان الوحي، ثم تُوفِّي رسولُ الله - ﷺ- بعدُ» أخرجه البخاري ومسلم (١) .\n_________\n(١) ٩ / ٦ و٧ في فضائل القرآن، باب كيف نزول الوحي وأول ما نزل، ومسلم رقم (٣٠١٥) في التفسير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٣٦) والبخاري (٦/٢٢٤) قال:حدثنا عمرو بن محمد. ومسلم (٨/٢٣٨) قال:حدثني عمرو بن محمد بن بكير الناقد، والحسن بن علي الحلواني، وعبد بن حميد، والنسائي في فضائل القرآن (٨) قال: أخبرنا إسحاق بن منصور.\nخمستهم - أحمد، وعمرو، والحسن، وعبد، وإسحاق - عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح بن كيسان، عن ابن شهاب، فذكره.","vol":"11","page":287},{"text":"٨٨٥٥ - (خ م) أبو عثمان النهدي - ﵀ - أن سلمان قال: «لا تكونن إِن استطعت أولَ من يدخل السوق، ولا آخر من يخرج منها، فإنها معركة الشيطان، وبها يَنصِب رايتَهُ، قال أبو عثمان: وأنبئت أن جبريل أتى النبي - ﷺ- وعنده أم سلمة، قال: فجعل يتحدّث، ثم قام، فقال نبيُّ ⦗٢٨٨⦘ الله - ﷺ - لأم سلمة: من هذا؟ - أو كما قال- قالت: هذا دِحية [الكلبيُّ]، قال: فقالت أم سلمة: أيمُ الله! ما حسبتُه إلا إياه، حتى سمعتُ خطبة النبي - ﷺ- يخبر [خبر] جبريل» أو كما قال، قال سليمان التيميُّ: فقلت لأبي عثمان: ممن سمعت هذا الحديث؟ قال: من أسامة بن زيد. أخرجه مسلم.\nوأخرج البخاري منه قوله: «أُنبئتُ أنَّ جبريل ...» إلى آخره ولم يذكر ما قبله (١) .\n_________\n(١) رواه البخاري ٩ / ٤ في فضائل القرآن، باب كيف نزل الوحي وأول ما أنزل، وفي الأنبياء، باب علامات النبوة في الإسلام، ومسلم رقم (٢٤٥١) في فضائل الصحابة، باب من فضائل أم سلمة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٥٠) قال: حدثني عباس بن الوليد. وفي (٦/٢٢٣) قال: حدثنا موسى بن إسماعيل ومسلم (٧/١٤٤) قال: حدثني عبد الأعلى بن حماد ومحمد بن عبد الأعلى القيسي.\nأربعتهم - عباس، وموسى، وعبد الأعلى، محمد - عن المعتمر بن سليمان، قال: سمعت أبي قال: حدثنا أبو عثمان، فذكره.","vol":"11","page":287},{"text":"٨٨٥٦ - () عبد الله بن عباس ﵄ (١) قال: «دخلتُ مع أبي على رسول الله - ﷺ- فلما سلمنا عليه لم يأذن لنا، فانصرفنا، فقال لي أبي: أما ترى كيف لم يأذن لنا؟ قلت: لعله كان في سِرٍّ مع الذي كان يناجيه، فقال لي: وكان معه أحد؟ قلت: نعم، قال: ذاك الذي شغله، فأخبرتُ رسول الله - ﷺ-، فقال لي: أنت رأيته؟ أو كما قال - قلتُ: نعم، قال: ذاك جبريل ...» وذكر الحديث أخرجه ... (٢) .\n_________\n(١) في المطبوع بياض.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث من زيادات رزين على الأصول، لم أهتد إليه.","vol":"11","page":288},{"text":"٨٨٥٧ - (خ) يوسف بن ماهك قال: «إني عند عائشة أم المؤمنين - ﵂ - إذ جاءها عراقيٌّ، فقال: أيُّ الكفن خير؟ قالت: ويحك! ⦗٢٨٩⦘ وما يضرُّكَ؟ قال: يا أم المؤمنين؟ أريني مُصحَفَكِ، قالت: لم؟ قال: لَعَلِّي أُؤلِّف القرآن عليه، فإنه يُقرَأ غيرَ مؤلَّف، قالت: وما يَضُرُّك أيِّهُ قرأتَ قبلُ؟ إنما أنزلت أولَ ما نزل سورة المفصَّل فيها ذكر الجنة والنار، حتى إذا ثاب الناس إلى الإِسلام نزل الحلال والحرام، ولو نزل أول شيء: لا تشربوا الخمر، لقالوا: لا نَدَعُ الخمر أبدًا، ولو نزل: لا تَزْنوا، لقالوا: لا نَدَعُ الزنا أبدًا، لقد نزل بمكة على محمد - ﷺ- وإني لجاريةٌ ألعبُ ﴿بل الساعةُ موْعِدُهُم والساعةُ أَدْهَى وأَمَرُّ﴾ [القمر: ٤٦] وما نزلت سورة البقرة والنساء إلا وأنا عنده، قال: فأخرجتْ له المصحف فأملت عليه آيَ السور» .\nوله في أخرى مختصرًا قال: قالت عائشة: «لقد أُنزل على محمد - ﷺ- وإني لجارية ألعب ﴿بل الساعةُ موعِدُهم والساعةُ أَدْهى وأمرُّ﴾» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثاب): رجع.\n_________\n(١) ٩ / ٣٦ في فضائل القرآن، باب تأليف القرآن، وفي تفسير سورة اقتربت، باب ﴿بل الساعة موعدهم والساعة أدهى وأمر﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/١٧٩و٢٢٨) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف والنسائي في فضائل القرآن (١٢) قال: أخبرنا يوسف بن سعيد. قال: حدثنا حجاج.\nكلاهما - هشام بن يوسف، حجاج بن محمد - عن ابن جريج، قال: أخبرني يوسف بن ماهك فذكره.","vol":"11","page":288},{"text":"٨٨٥٨ - (د) عبد الله بن عباس - ﵄ - قال: «كان رسولُ الله - ﷺ- لا يعرف فَصْل السورة حتى ينزل عليه: بسم الله الرحمن ⦗٢٩٠⦘ الرحيم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٧٨٨) في الصلاة، باب من جهر ببسم الله الرحمن الرحيم، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٧٨٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا سفيان عن عمرو، عن سعيد بن جبير. فذكره.\n* أخرجه الحميدي (٥٢٨) . وأبو داود (٧٨٨) قال: حدثنا أحمد بن محمد المروزي، وابن السرح.\nثلاثتهم - الحميدي، وأحمد بن محمد، وابن السرح - قالوا: حدثنا سفيان، عن عمرو، عن سعيد بن جبير ولم يذكر فيه: (عن ابن عباس) .","vol":"11","page":289},{"text":"٨٨٥٩ - () أبو هريرة - ﵁ (١) - قال: «لم يكن يَعرف كمال السور ولا نفادها إلا ببسم الله الرحمن الرحيم» أخرجه ... (٢) .\n_________\n(١) في المطبوع بياض.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين.","vol":"11","page":290},{"text":"٨٨٦٠ - (د) الشعبي، وأبو مالك، وقتادة، وثابت بن عمارة «أنَّ رسولَ الله - ﷺ- لم يكتب بسم الله الرحمن الرحيم، حتى نزلت سورة النمل» . أخرجه أبو داود هكذا عن هؤلاء المذكورين (١) .\n_________\n(١) رواه أبو داود رقم (٧٧٨) تعليقًا في الصلاة، باب من جهر ببسم الله الرحمن الرحيم، وهو مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود رقم (٧٧٨) بدون سند.","vol":"11","page":290},{"text":"٨٨٦١ - (خ م ت) البراء بن عازب - ﵁ - قال: «إن آخر سورة أنزلت تامة: سورة التوبة، وإن آخر آية نزلت: آية الكلالة» .\nوفي رواية «آخِرُ آية نزلت كاملة» أخرجه البخاري ومسلم.\nولمسلم أنه قال: «آخر آية نزلت: يستفتونك» . وأخرج الترمذي قال: «آخر آية أُنزلت، أو آخر شيء أنزل ﴿يستفتونكَ قُلِ الله يُفْتِيكم في الكلالة﴾ [النساء: ١٧٦] (١)» .\n_________\n(١) رواه البخاري ٨ / ٢٠١ في تفسير سورة النساء، باب ﴿ويستفتونك قل الله يفتيكم في الكلالة﴾، وفي تفسير سورة براءة، باب قوله: ﴿براءة من الله ورسوله إلى الذين عاهدتم من المشركين﴾، وفي المغازي، باب حج أبي بكر بالناس، وفي الفرائض، باب ﴿يستفتونك قل الله يفتيكم في الكلالة﴾، ومسلم رقم (١٦١٨) في الفرائض، باب آخر آية أنزلت آية الكلالة، والترمذي رقم (٣٠٤٤) و(٣٠٤٥) في التفسير، باب ومن سورة النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٤/٢٩٨) قال: حدثنا حجين. والبخاري (٥/٢١٢) قال:حدثني عبد الله بن رجاء. وفي (٨/١٩٠) قال:حدثنا عبيد الله بن موسى.\nثلاثتهم - حجين، وابن رجاء، وعبيد الله - عن إسرائيل.\n٢- وأخرجه البخاري (٦/٦٣) قال: حدثنا سليمان بن حرب وفي (٦/٨٠) قال:حدثنا أبو الوليد. ومسلم (٥/٦١) قال:حدثنا محمد بن المثنى، وابن بشار، قالا:حدثنا محمد بن جعفر. وأبو داود (٢٨٨٨) قال: حدثنا مسلم بن إبراهيم. والنسائي في الكبرى (تحفة الأشراف) (١٨٧٠) عن بندار عن غندر (ح) وعن يوسف بن حماد، عن سفيان بن حبيب.\nخمستهم - سليمان وأبو الوليد، وابن جعفر (غندر)، ومسلم، وسفيان عن شعبة.\n٣- وأخرجه مسلم (٥/٦١) قال:حدثنا علي بن خشرم، قال: أخبرنا وكيع. والنسائي في الكبرى (تحفة الأشراف) (١٨٢٥) عن علي بن حجر، عن سعدان بن يحيى.\nكلاهما - وكيع، وسعدان - عن إسماعيل بن أبي خالد.\n٤-وأخرجه مسلم (٥/٦١) قال:حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا عيسى بن يونس، قال: حدثنا زكريا.\n٥- وأخرجه مسلم (٥/٦٢) قال:حدثنا أبوكريب، قال:حدثنا يحيى بن آدم، قال:حدثنا عمار بن رزيق.\nخمستهم - إسرائيل، وشعبة، وإسماعيل، وزكريا، وعمار- عن أبي إسحاق، فذكره.","vol":"11","page":290},{"text":"٨٨٦٢ - (م) عبيد الله بن عبد الله بن عتبة قال: قال لي ابن عباس: «تدري آخر سورة من القرآن نزلت جميعًا؟ قلت: نعم ﴿إِذا جاء نصرُ الله والفتح﴾ قال: صَدَقْتَ» أخرجه مسلم (١) .\n_________\n(١) رقم (٣٠٢٤) في التفسير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٢٤٢) قال:حدثنا أبو بكر بن أبي شيبة، وهارون بن عبد الله، وعبد بن حميد، قال عبد:أخبرنا. وقال الآخران: حدثنا جعفر بن عون. وفي (٨/٢٤٣) قال: حدثنا إسحاق بن إبراهيم قال: أخبرنا أبو معاوية والنسائي في الكبرى (تحفة الأشراف) (٥٨٣٠) عن محمد بن إسماعيل بن إبراهيم بن وأحمد بن سليمان، كلاهما عن جعفر بن عون.","vol":"11","page":291},{"text":"٨٨٦٣ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: «آخر سورة أنزلت سورة المائدة والفتح» أخرجه الترمذي، وقال: وقد روي عن ابن عباس أنه قال: «آخر سورة أنزلت: ﴿إِذا جاءَ نصرُ الله والفتح﴾» (١) .\n_________\n(١) رواه الترمذي رقم (٣٠٦٥) في التفسير، باب ومن سورة المائدة، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٠٦٣) قال:حدثنا قتيبة، قال:حدثنا عبد الله بن وهب، عن حيي، عن أبي عبد الرحمن الحبلي، فذكره.\nوقال:هذا حديث حسن غريب.\nوبنحوه أخرجه أحمد (٢/١٧٦) (٦٦٤٣) قال:حدثنا حسن قال:حدثنا بن لهيعة، قال:حدثني حيي بن عبد الله أن أبا عبد الرحمن الحبلي حدثه، فذكره..","vol":"11","page":291},{"text":"٨٨٦٤ - (خ) عبد الله بن عباس - ﵄ - قال: «آخر آية نزلت على النبي - ﷺ-: آية الربا» أخرجه البخاري (١) .\n_________\n(١) ٨ / ١٥٣ في تفسير سورة البقرة، باب ﴿واتقوا يومًا ترجعون فيه إلى الله﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٤٠) قال:حدثنا قبيصة بن عقبة، قال:حدثنا سفيان عن عاصم عن الشعبي، فذكره.","vol":"11","page":291},{"text":"٨٨٦٥ - (د ت) جابر بن عبد الله - ﵄ - قال: «كان رسولُ الله - ﷺ- يعرض نفسه بالموقف، فيقول: ألا رجل يحملني إلى قومه؟ فإن قريشًا منعوني أن أُبَلِّغَ كلام ربي» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٤٧٣٤) في السنة، باب في القرآن، والترمذي رقم (٢٩٢٦) في ثواب القرآن، باب عرض النبي ﷺ على تبليغ القرآن، وإسناده صحيح، وقال الترمذي: هذا حديث صحيح غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٩٠) قال:حدثنا أسود بن عامر. والدارمي (٣٣٥٧) قال:حدثنا محمد بن يوسف. والبخاري في خلق أفعال العباد (١٣و٢٨) قال:حدثنا محمد بن كثير. وأبو داود (٤٧٣٤) قال: حدثنا محمد بن كثير، وابن ماجة (٢٠١) قال:حدثنا محمد بن يحيى، قال:حدثنا عبد الله بن رجاء، والترمذي (٢٩٢٥) قال:حدثنا محمد بن إسماعيل، قال:حدثنا محمد بن كثير. والنسائي في الكبرى (تحفة الأشراف) (٢٢٤١) عن عمرو بن منصور، عن عبد الله بن رجاء.\nأربعتهم -أسود، ومحمد بن يوسف، ومحمد بن كثير، وابن رجاء - عن إسرائيل، قال:حدثنا عثمان بن المغيرة الثقفي، عن سالم بن أبي الجعد، فذكره.\nوقال الترمذي: هذا حديث غريب صحيح.","vol":"11","page":291},{"text":"<span data-type=\"title\" id=toc-1983>الباب الرابع: في الإسراء وما يتعلَّق به</span>\n٨٨٦٦ - (خ م ت س) قتادة بن دعامة عن أنس عن مالك بن صعصعة: أنَّ نبي الله - ﷺ- حدثهم عن ليلة أُسْرِيَ به، قال: «بينما أنا في الحَطيم - وربما قال في الحِجْر - مضطجعًا - ومنهم من قال: بين النائم واليقظان - إِذ أتاني آت فَقدّ - قال: فسمعته يقول: فشقَّ (١) - ما بين هذه، فقلت للجارود (٢)، وهو إلى جنبي: ما يعني به؟ قال: من ثُغْرة نحره إلى شِعْرَتِهِ، وسمعته يقول: مَن قَصِّه إِلى شِعْرَتِه، فاستخرج قلبي، ثم أُتيتُ بِطَسْت من ذهب مملوءة إيمانًا، فَغُسِلَ قَلبي، ثم حُشِي، ثم أعيد، ثم أُتيت بدابَّة دون البغل وفوق الحمار، أبيض، فقال له الجارود: هو البراق يا أبا حمزة؟ فقال أنس: نعم، يَضَعُ خَطْوَهُ عند أقصى طَرْفِهِ، فَحُمِلْتُ عليه، فانطلق بي جبريل ﵇، حتى أتى السماء الدنيا، فاستفتح، فقيل: مَنْ هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد أُرسل إليه؟ قال: نعم، قيل: مَرْحبًا به، فلنعم المجيء جاء، [ففتح]، فلما خَلَصتُ فإذا فيها آدم، فقال: [هذا] أبوك آدم، فسلِّمْ عليه، فسلمتُ عليه، فردّ السلام، وقال: ⦗٢٩٣⦘ مَرْحَبًا بالابن الصالح، والنبي الصالح، ثم صَعِد حتى أتى السماء الثانية، فاستفتح، قيل: من هذا؟ قال: جبريل، قال: ومن معك؟ قال: محمد، قيل: وقد أُرسل إليه؟ قال: نعم، قيل: مرحبًا به ونعم المجيء جاء، ففتح، فلما خلصتُ، فإذا يحيى وعيسى وهما ابنا خالة، قال: هذا يحيى وعيسى فسلّم عليهما، فسلّمت فردَّا، ثم قالا: مرحبًا بالأخ الصالح، والنبي الصالح، ثم صَعِدَ بي إلى السماء الثالثة فاستفتح، فقيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد أُرسل إليه؟ قال: نعم، قيل: مرحبًا به، فنعم المجيء جاء، فلما خَلَصتُ، فإذا يوسف، قال: هذا يوسف فسلِّم عليه، فسلَّمتُ عليه فردَّ، ثم قال: مرحبًا بالأخ الصالح، والنبي الصالح، ثم صَعِدَ بي حتى أتى السماء الرابعة، فاستفتح، قيل: من هذا؟ قال: جبريل، فقال: ومن معك؟ قال: محمد، قيل: وقد أرسل إليه؟ قال: نعم، قيل: مرحبًا به فنعم المجيء جاء ففتح، فلما خَلَصت، فإذا إدريس، قال: هذا إدريس فسلِّم عليه، فسلَّمتُ عليه، فردَّ، ثم قال: مرحبًا بالأخ الصالح والنبي الصالح، ثم صَعِدَ بي حتى أتى السماء الخامسة فاستفتح، قيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد أرسل إليه؟ قال: نعم، قيل: مرحبًا به فنعم المجيء جاء، فلما خلصتُ، فإذا هارون، قال: هذا هارون فسلِّمْ عليه، فسلَّمت عليه، فردَّ، ثم قال: مرحبًا بالأخ الصالح والنبي ⦗٢٩٤⦘ الصالح، ثم صَعِد حتى أتى السماء السادسة فاستفتح، قيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد أرسل إليه؟ قال: نعم، قيل: مرحبًا به، فنعم المجيء جاء، فلما خَلَصتُ، فإذا موسى، قال: هذا موسى، فسلِّمْ عليه، فسلَّمت عليه فردَّ، ثم قال: مرحبًا بالأخ الصالح والنبي الصالح، فلما جاوزته بكى، فقيل: ما يبكيك؟ قال: أبكي؛ لأن غلامًا بُعث بعدي يدخل الجنة من أمته أكثر مما يدخلها من أمتي، ثم صَعِدَ بي إلى السماء السابعة، فاستفتح جبريل، فقيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد بُعِثَ إليه؟ قال: نعم، قيل: مرحبًا به فنعم المجيءُ جاء، فلما خلَصتُ، فإذا إبراهيم، قال: هذا أبوك فسلِّمْ عليه، فسلَّمت عليه، فردَّ السلام، ثم قال: مرحبًا بالابن الصالح والنبي الصالح، ثم رُفِعْتُ إلى سِدْرة المنتهى، فإذا نَبِقُها مثلُ قِلال هَجَر، وإذا وَرَقُها مثل آذان الفِيَلة، قال: هذه سِدْرة المنتهى، فإذا أربعةُ أنهار: نهرانِ باطنان، ونهران ظاهران، فقلت: ما هذان يا جبريل؟ قال: أما الباطنان: فنهران في الجنة، وأما الظاهران: فالنِّيل والفرات، ثم رُفِعَ لي البيتُ المعمور، ثم أُتِيتُ بإناءٍ من خمر، وإناءٍ من لَبَن، وإناءٍ من عسل، فأخذت اللَّبَن، فقال: هي الفطرة التي أنت عليها وأُمَّتُك، قال: ثم فُرضت عليَّ الصلاة، خمسين صلاةً كل يوم، فرجعت فمررت على موسى، فقال: بِمَ أُمرت؟ قلت: أُمِرتُ بخمسين صلاةً كل ⦗٢٩٥⦘ يوم، قال: إن أُمَّتَك لا تستطيع خمسين صلاةً كل يوم، وإني والله قد جَرَّبتُ الناس من قبلك، وعالجت بني إسرائيل أشدَّ المعالجة، فارجع إلى ربَّك فاسأله التخفيف لأُمَّتِك، فرجعتُ فوضع عني عشرًا، فرجعت إلى موسى فقال مثله، فرجعت، فوضع عني عشرًا، فرجعت إلى موسى، فقال مثله، فرجعت فوضع عني عشرًا، فرجعت إلى موسى، فقال مثله، فرجعت فأمرت بعشر صلواتٍ كل يوم، فقال مثله، فرجعتُ فأمرتُ بخمس صلواتٍ كل يوم، فرجعت إلى موسى، فقال: بم أُمرت؟ قلت: بخمس صلوات كل يوم، قال: إن أُمَّتَك لا تستطيع خمس صلواتٍ كل يوم، وإني قد جربت الناس قبلك، وعالجت بني إسرائيل أشد المعالجة، فارجع إلى ربك فاسأله التخفيف لأُمَّتك، قال: سألت ربِّي حتى استحييت، ولكن أرضَى وأُسَلّم، فلما جاوزت، نادى منادٍ: أمضيتُ فريضتي، وخفَّفْت عن عبادي» .\nوفي رواية: «بينا أنا عند البيت بين النائم واليقظان» وفيه: «ثم غُسِل البطن بماء زمزم، ثم مُلئ حكمةً وإيمانًا» وفيه: «فَرُفِعَ لي البيتُ المعمور، فسألت جبريل؟ فقال: هذا البيتُ المعمور، يصلِّي فيه كلَّ يوم سبعون ألف مَلَكٍ، إِذا خرجوا لم يعودوا آخرَ ما عليهم» وفي آخره: «فخفَّفْتُ عن عبادي، وأجْزِي بالحسنة عشرًا» .\nوفي أخرى: «بينا أنا عند البيت، بين النائم واليقظان؛ إِذ سمعتُ قائلًا يقول: أحَدُ الثلاثة، بين الرجلين، فأُتيت، فانطُلِق بي، فأُتيتُ ⦗٢٩٦⦘ بَطَسْتٍ من ذهب، فيها من ماء زمزم، فشُرِح صدري إلى كذا وكذا - يعني إلى أسفل بطنه» .\nوفي أخرى «فأُتيتُ بِطَسْتٍ من ذهب ممتلئٍ حكمةً وإيمانًا، فَشُقَّ من النحر إلى مَراقِّ البطن، فَغُسِلَ بماء زمزم» أخرجه البخاري ومسلم. وأخرجه النسائي نحوه وأخصَرَ منه، وهذا أتم وأطول. وأخرجه الترمذي إلى قوله: «فغسله بماءِ زمزمَ، ثم أُعيد مكانَه، ثم حُشِيَ إيمانًا وحكمة» قال الترمذي: وفي الحديث قصة طويلة، ولم يذكرها (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثُغْرَة النَّحْر) الثُّغرة: النقرة التي بين الترقوتين.\n(القَص): رأس الصدر، وقيل: وسطه.\n(سِدْرة المنتهى) السدر: شجر معروف، وأما سدرة المنتهى فهي شجرة في أقصى الجنة، إليها ينتهي عِلْمُ الأولين والآخرين.\n(نَبِقها مثل قِلال هَجَر) النَّبِق: معروف، أراد: ثمرة سدرة المنتهى، و«القلال» جمع قُلَّةٍ، وهي الحُبُّ يسع مزادةً من الماء، ونُسبَتْ إلى «هجر» لأنها تعرف بها.\n_________\n(١) القائل قتادة.\n(٢) قال الحافظ في \" الفتح \": لم أر من نسبه من الرواة، ولعله ابن أبي سبرة البصري صاحب أنس.\n(٣) رواه البخاري ٦ / ٢١٧ - ٢١٩ في بدء الخلق، باب ذكر الملائكة، وفي الأنبياء، باب قول الله تعالى: ﴿وهل أتاك حديث موسى. إذ رأى نارًا﴾، وباب قول الله تعالى: ﴿ذكر رحمة ربك عبده زكريا﴾، وفي فضائل أصحاب النبي ﷺ، باب المعراج، ومسلم رقم (١٦٤) في الإيمان، باب الإسراء برسول الله ﷺ، والترمذي رقم (٣٣٤٣) في التفسير، باب ومن سورة ألم نشرح، والنسائي ١ / ٢١٧ و٢١٨ في الصلاة، باب فرض الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"11","page":292},{"text":"٨٨٦٧ - (خ م ت س) أنس بن مالك - ﵁ - «قال شريك بن عبد الله بن أبي نَمِر: إنه سمع أنَسَ بن مالك يقول ليلة أُسري برسول الله - ﷺ- من مسجد الكعبة: أنه جاءه ثلاثة نَفَر - قبل أَن يُوحَى إِليه - (١) وهو نائم في المسجد الحرام، فقال أولهم: أَيُّهم هو؟ فقال أوسطهم: هو خيرهم، فقال آخرهم: خذوا خيرهم، فكانت تلك الليلة، فلم يرهم حتى أتوه ليلة أخرى، فيما يَرَى قلبُه وتنام عينه، ولا ينام قلبه - وكذلك الأنبياء تنام عيونُهم، ولا تنام قلوبهم فلم يكلموه - حتى احتملوه، فوضعوه عند بئر زمزم، فتولاه منهم جبريل ﵇، فشقَّ جبريل ما بين نحره إلى لَبَّته حتى فرغ من صدره وجوفه، وغَسَله من ماء زمزم، حتى أنْقَى جوفه، ثم أُتي بِطَست من ذهبٍ فيه تَوْر من ذهب، محشو إيمانًا وحكمة، فَحشى به صدرَه ولغَاديدَهُ - يعني عروقَ حَلْقِه - ثم أطبقه، ثم عرج به إلى السماء الدنيا، فضرب بابًا من أبوابها، فناداه أهل السماء: مَنْ هذا؟ قال: جبريل، قال: ومن معك؟ قال: معي محمد، قال: وقد بُعِث إليه؟ قال: نعم، قالوا: فمرحبًا به وأهلًا، واستبشر به أهل السماء، لا يعلم أهل السماء ما يريد الله في الأرض حتى يُعلِمهم، فوجد ⦗٢٩٨⦘ في السماء الدنيا: آدم ﵇، فقال له جبريل: هذا أبوك [آدم] فسلِّم عليه، [فسلَّم عليه]، ورَدَّ عليه، وقال: مرحبًا وأهلًا يا بني، نعم الابن أنت، فإذا هو في السماء الدنيا بنهرين يَطَّرِدان، فقال: ما هذان النهران يا جبريل؟ قال: هذا النيل، والفرات - عنصرهما - قال: ثم مضى به في السماء، فإذا هو بنهرٍ آخر عليه قصرٌ من لُؤلُؤ وزَبَرْجَد، فضرب بيده، فإذا هو مسك أذفر، قال: ما هذا يا جبريل؟ قال: هذا الكوثر الذي خَبأ لك ربُّك، ثم عرج به إلى السماء الثانية، فقالت له الملائكة مثل ما قالت الأولى: مَنْ هذا؟ قال: جبريل، قالوا: ومن معك؟ قال: محمد، قالوا: وقد بعث إليه؟ قال: نعم، قالوا: مرحبًا به وأهلًا، قال: ثم عرج به إلى السماء الثالثة، وقالوا مثل ما قالت الأولى والثانية، ثم عرج به إلى الرابعة، فقالوا له مثل ذلك، ثم عرج به إلى الخامسة، فقالوا مثل ذلك، ثم عرج به إلى السادسة، فقالوا مثل ذلك، ثم عرج به إلى السابعة، فقالوا له مثل ذلك، كلُّ سماء فيها أنبياء قد سَمَّاهم، فأوعيتُ منهم إدريس في الثانية، وهارون في الرابعة، وآخر في الخامسة - ولم أحفظ اسمه - وإبراهيم في السادسة، وموسى في السابعة، بتفضيل كلام الله تعالى، فقال موسى: ربِّ، لم أظُنّ أن ترفع عليَّ أحدًا، ثم علا به فوق ذلك مما لا يعلمه أحد إلا الله، حتى جاء سِدْرة المنتهى، ودَنا الجبَّار ربُّ العزة، فتدلى حتى كان قابَ قوسين أو أدنى (٢)، فأوحى الله إليه فيما يوحى إليه ⦗٢٩٩⦘ خمسين صلاةً على أُمَّتك كل يوم وليلة، ثم هبط حتى بلغ موسى، فاحتبسه موسى، فقال: يا محمد ماذا عَهِدَ إِليك ربُّك؟ قال: عَهِدَ إليَّ خمسين صلاةً كلَّ يوم وليلة، قال: إنَّ أُمَّتك لا تستطيع ذلك، فارجع فليخفِّفْ عنك ربُّك وعنهم، فالتفت النبي - ﷺ- إلى جبريل - كأنه يستشيره في ذلك - فأشار إليه جبريل: أن نعم إن شئت، فعلا به إلى الجبار تعالى، فقال وهو مكانه: يا رب خَفِّفْ عنا، فإن أُمِّتي لا تستطيع هذا، فَوضع عنه عشر صلوات، ثم رجع إلى موسى فاحتبسه، فلم يزل يردِّده موسى إلى ربِّه حتى صارت إلى خمس صلوات، ثم احتبسه موسى عنه الخمس، فقال: يا محمد، لقد راودتُ بني إسرائيل قومي على أدنى من هذا، فضعفوا وتركوه، وأُمَّتُك أضعفُ أجسادًا وقلوبًا وأبدانًا وأبصارًا وأسماعًا، فارجع فليخفِّفْ عنك ربك، كُلُّ ذلك يلتفت النبي - ﷺ- إلى جبريل ليُشِير عليه، فلا يكره ذلك جبريل، فرفعه عند الخامسة، فقال: يا رب، إن أُمَّتي ضعفاء، أجسادهم وقلوبهم وأسماعهم وأبدانهم، فخفِّف عنا، فقال الجبار: يا محمد، قال: لَبَّيْكَ وسَعْدَيك، قال: لا يُبَدَّلُ القولُ لدَيَّ، كما فرضتُ عليك في أمِّ الكتاب، فكلُّ حسنة بعشر أمثالها، فهي خمسون في أم الكتاب وهي خمسٌ عليك، فرجع إلى موسى، فقال: كيف فعلت؟ فقال: خَفَّفَ عَنَّا، أعطانا بكلِّ حسنة عشر أمثالها، فقال موسى: قد والله راودتُ بني إسرائيل على أدنَى من ذلك، فتركوه، ⦗٣٠٠⦘ فارجع إلى ربِّك فليخفِّفْ عنك أيضًا، فقال رسولُ الله - ﷺ-: يا موسى، قد والله استحييتُ من ربي مما أختَلِفُ، قال: فاهبط بسم الله، فاستيقَظَ وهو في المسجد الحرام» . هذا لفظ حديث البخاري.\nوأدرج مسلم حديث شريك عن أنس الموقوف عليه على حديث ثابت البُنَاني المسند، وذكر من أول حديث شريك طرفًا، ثم قال: «وساق الحديث نحو حديث ثابت»، قال مسلم: «وقدم [فيه شيئًا] وأخَّر، وزاد ونقص، وليس في حديث ثابت من هذه الألفاظ إلا ما نورده على نَصِّه» .\nأخرجه مسلم وحده من حديث حماد بن سَلَمَة عن ثابت، عن أنس أن رسول الله - ﷺ- قال: «أُتيتُ بالبراق - وهو دابَّةٌ أبيضُ طويل، فوق الحمار ودون البغل - يضع حافِرَه عند منتهى طرفه، قال: فركبته حتى أتيتُ بيتَ المقدس، قال: فربطته بالحَلْقةِ التي يَرْبِطُ بها الأنبياء، قال: ثم دخلت المسجد، فصلَّيت فيه ركعتين، ثم خرجت، فجاءني جبريل بإناء من الخمر وإناء من لبن، فاخترت اللبن، فقال جبريل: اخترت الفِطرة، قال: ثم عرج بنا إلى السماء، فاستفتح جبريل، فقيل: مَن أنت؟ قال: جبريل، قيل: ومَنْ مَعَكَ؟ قال: محمد، قيل: وقد بُعث إليه؟ قال: قد بُعِثَ إليه، ففتح لنا، فإذا أنا بآدم، فرحَّبَ بي ودعا لي بخير، ثم عرج بنا إلى السماء الثانية، فاستفتح جبريل، فقيل: من أنت؟ قال: جبريل، ⦗٣٠١⦘ قيل: ومَنْ معك؟ قال: محمد، قيل: وقد بعث إليه؟ قال: قد بعث إليه، فَفُتحَ لنا، فإذا أنا بابني الخالة عيسى بن مريم، ويحيى بن زَكريا، فَرَحبَا [بي] ودَعَوا لي بخير، ثم عرج بنا إلى السماء الثالثة، فاستفتح جبريل، فقيل: من أنت؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد بُعِثَ إليه؟ قال: قد بعث إليه، ففتح لنا، فإذا أنا بيوسف، إذا هو قد أُعْطِيَ شَطر الحسن، قال: فرحّب بي، ودعا لي بخير، ثم عرج بنا إلى السماء الرابعة، فاستفتح جبريل، فقيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد بُعِثَ إليه؟ قال: قد بعث إليه، ففتح لنا، فإذا أنا بإدريس، فرحّب ودعا لي بخير، قال الله ﷿: ﴿ورفعناه مكانًا عليًّا﴾ [مريم: ٥٧]، ثم عرج بنا إلى السماء الخامسة، فاستفتح جبريل، قيل: من هذا؟ قال: جبريل، قيل: ومَنْ مَعك؟ قال: محمد، قيل: وقد بعث إليه؟ قال: قد بعث إليه، ففتح لنا، فإذا أنا بهارون، فرحب ودعا لي بخير، ثم عرج بنا إلى السماء السادسة، فاستفتح جبريل، قيل: مَن هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد بُعِثَ إليه؟ قال: قد بُعِثَ إليه، ففتح لنا، فإذا أنا بموسى ﵇، فرحّب ودعا لي بخير، ثم عرج بنا إلى السماء السابعة فاستفتح جبريل، فقيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد بُعث إليه؟ قال: قد بُعِثَ إليه، ⦗٣٠٢⦘ ففتح لنا، فإذا أنا بإبراهيم ﵇، مُسنِدًا ظهره إلى البيت المعمور، فإذا هو يدخله كلَّ يوم سبعون ألف ملك لا يعودون إِليه، ثم ذهب بي إلى سِدرة المنتهى، فإذا أوراقُها كآذان الفِيَلة، وإذا ثَمَرُها كالقلال، قال: فلما غَشِيها من أمر الله - ﷿ - ما غَشِيَ تَغيَرتْ، فما أحدٌ من خلق الله تعالى يستطيع أن يَنْعَتها من حسنها، فأوحى [الله] إليَّ ما أوحى، ففرض عليَّ خمسين صلاةً في كلِّ يوم وليلة، فنزلتُ إلى موسى، فقال: ما فرض ربك على أمتك؟ قلت: خمسين صلاة، قال: ارجع إلى ربِّك، فاسأله التخفيف، فإن أُمَّتك لا تطيق ذلك، فإني قد بَلَوْتُ بني إسرائيل وخَبَرْتُهُمْ، قال: فرجعتُ إلى ربي، فقلت: يا ربِّ، خَفِّف عن أمتي، فحطّ عني خمسًا، فرجعت إلى موسى، فقلت: حَطَّ عني خَمْسًا، فقال: إن أُمَّتك لا يطيقون ذلك، فارجع إلى ربِّك، فاسأله التخفيف، قال: فلم أزل أرجع بين ربِّي ﵎، وبين موسى ﵇، حتى قال: يا محمد، إنَّهن خمس صلوات كل يوم وليلة، بكل صلاة عشر، فذلك خمسون صلاةً، ومَنْ هَمَّ بحسنةٍ فلم يعملْها كُتِبَتْ له حسنة، فإن عَمِلَها كُتِبَتْ له عشرًا، ومَن هَمَّ بسيئةٍ ولم يعملْها لم تكتبْ شيئًا، فإن عملها كُتِبَتْ سيئةً واحدة، قال: فنزلت فانتهيت إلى ⦗٣٠٣⦘ موسى فأخبرته، فقال: ارجع إلى ربِّك فاسأله التخفيف، فقال رسولُ الله - ﷺ-: قد رجعت إلى ربي حتى استحييتُ منه» .\nوأخرج مسلم طرفًا منه، قال رسولُ الله - ﷺ-: «أُتيتُ، فانطلقوا بي إلى زمزم، فَشُرِح عن صدري، ثم غُسِلَ بماء زمزم، ثم أنزلت»، لم يزد مسلم على هذا من هذه الرواية. وقد أتمها أبو بكر البرقاني في كتابه قال: «ثم أُنزِلَتْ طَسْتٌ من ذهب ممتلئة إيمانًا وحكمة، فَحُشِي بها صدري، ثم عرج بي الملك إلى السماء الدنيا ...» وذكر الحديث على سياق ما سبق من الروايات ونحوها.\nوأخرجه النسائي من رواية سعيد بن عبد العزيز [عن يزيد بن أبي مالك] عن أنس نحو هذا الحديث، إلا أن حديثه أخصر وأقل لفظًا، والمعنى واحد، وقال في آخرها: «فرجعت إلى ربي فسألته التخفيف، فقال: إني يوم خلقت السماوات والأرض فَرْضت عليك وعلى أُمَّتك خمسين صلاة، فخمسٌ بخمسين، فقم بها أنت وأُمَّتك، فَعَرَفْتُ أنَّها من الله ﵎ صِرَّى - يقول: حَتْمٌ - فلم أرجع» .\nوفي رواية الترمذي طرف مختصر: «أنَّ رسول الله - ﷺ- أُتِيَ بالبراق ليلةَ أُسري به مُلْجَمًا مُسْرَجًا، فاستصعب عليه، فقال له جبريل: أبمُحَمَّدٍ ⦗٣٠٤⦘ تفعل هكذا؟ ما ركبك أحد أكرم على الله منه، فارْفَضَّ عرقًا» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللَّبَّة): موضع وسط القلادة من صدر الإنسان.\n(اللَّغاديد): اللحمات التي بين الحنك وصفحة العنق، واحدها: لُغْدود.\n(يَطَّردان) أي: يجريان.\n(عنصرهما) العنصر: الأصل الذي يكون منه الشيء.\n(مِسك أَذْفَر): شديد الرائحة.\n(التدَلِّي): النزول من العلو، و«قابُ القوس»: قَدْرُه، والمراد في الحديث: جبريل، وأنه كان مع النبي - ﷺ- في هذه الحالة بهذا القدر.\n(المراودَة): المراجعة، وتكرار القول لمن تريد منه قولًا أو فعلًا، وفي إحدى الروايات: «داورت» فإن كانت كذلك، فالمراد به: الإطافة بالشيء والإلمام به، وهو قريب من الأول.\n(صِرَّى) يقال في اليمين: هي مني صِرَّى - بوزن معزى (٤) أي: عزيمة وجِدٌّ، وهي مشتقة من: أصررت على الشيء - إذا دمت ولزمته. ⦗٣٠٥⦘\n(فارفضَّ عرقًا) أي: جرى عرقُه وسال.\n_________\n(١) قال النووي: في رواية شريك أوهام أنكرها العلماء، من جملتها أنه قال: \" قبل أن يوحى إليه \" وهو غلط لم يوافق عليه، والإجماع على أن الصلاة فرضت ليلة الإسراء، وفي سياق الحديث جواب جبريل على سؤال خزنة السماوات \" نعم بعث إليه \"، وقال ابن كثير في التفسير: إن شريك بن عبد الله بن أبي نمر اضطرب في الحديث وساء حفظه ولم يضبطه.\n(٢) وهذه الجملة مما يدل على اضطراب هذه الرواية.\n(٣) رواه البخاري ١٣ / ٣٩٩ - ٤٠٦ في التوحيد، باب ما جاء في ﴿وكلم الله موسى تكليما﴾، وفي الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (١٦٢) في الإيمان، باب الإسراء برسول الله ﷺ إلى السماوات، والنسائي ١ / ٢٢١ في الصلاة، باب فرض الصلاة، والترمذي رقم (٣١٣٠) في التفسير، باب ومن سورة بني إسرائيل.\n(٤) في المطبوع: شعرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٤٨و١٥٣) قال: حدثنا حسن بن موسى. وفي (٣/٢٨٦) قال: حدثنا عفان. وعبد بن حميد. (١٢١٠) قال: حدثني سليمان بن حرب. ومسلم (١/٩٩) قال: حدثنا شيبان بن فروخ. والنسائي في الكبرى (تحفة الأشراف ٣٨٥) عن إسحاق بن إبراهيم، عن عفان.\nأربعتهم - حسن، وعفان، وسليمان، وشيبان - عن حماد بن سليمة، عن ثابت، فذكره.\n* رواية حسن عند أحمد (٣/١٥٣) وسليمان، وعفان عند النسائي مختصرة على البيت المعمور.\n* رواية عفان عند أحمد (٣/٢٨٦) مختصرة على حسن يوسف ﵇.","vol":"11","page":297},{"text":"٨٨٦٨ - (خ م) أنس بن مالك - ﵁ - قال: كان أبو ذرٍّ يُحَدِّث أن رسول الله - ﷺ- قال: «فُرج سَقْفُ بيتي وأنا بمكة، فنزل جبريل ﵇، ففرَج صدري، ثم غسله ماء زمزم، ثم جاء بطَسْتٍ من ذهب ممتلئ حكمةً وإيمانًا، فأفرغها في صدري، ثم أطبقه، ثم أخذ بيدي، فعرج بي إلى السماء، فلما جئنا إلى السماء الدنيا قال جبريل لخازن السماء الدنيا: افتح، قال: من هذا؟ قال: هذا جبريل، قال: هل معك أحد؟ قال: نعم، معي محمد - ﷺ-، قال: فأرسل إليه؟ قال: نعم، ففتح، قال: فلما عَلَوْنا السماء الدنيا، فإذا رجل عن يمينه أسْوِدة، وعن يساره أَسْوِدة، قال: فإذا نظر قِبَلَ يمينه ضَحِكَ، وإذا نظر قِبَلَ شماله بكى، قال: فقال: مَرْحبًا بالنبي الصالح، والابن الصالح، قال: قلتُ: يا جبريل مَنْ هذا؟ قال: هذا آدم ﵇، وهذه الأسودة عن يمينه وعن شماله نَسَمُ بَنيه، فأهل اليمين أهل الجنة، والأسوِدة التي عن شماله أهل النار، فإذا نظر قِبَلَ يمينه ضَحِكَ، وإذا نظر قِبَلَ شماله بكى، قال: ثم عرج بي جبريل، حتى أتى السماء الثانية، فقال لخازنها: افتح، قال: فقال له خازنها مثل ما قال خازن السماء الدنيا، ففتح - فقال أنس بن مالك: فذكر أنه وجد في السماوات: آدم وإدريس وعيسى وموسى وإبراهيم ﵈، [ولم] يُثبتْ كيف منازلهم، غير أنه ذكر [أنه] قد وجد آدم في السماء ⦗٣٠٦⦘ الدنيا، وإبراهيم في السماء السادسة - قال: فلما مَرَّ جبريل ورسول الله بإدريس صلوات الله وسلامه عليهم، قال: مَرْحبًا بالنبي الصالح، والأخ الصالح، قال: ثم مَرَّ، فقلت: مَنْ هذا؟ قال: هذا إِدريس، قال: ثم مررت بموسى، فقال: مرحبًا بالنبي الصالح، والأخ الصالح، قال: قلت: مَن هذا؟ قال: هذا موسى، ثم مَرَرْتُ بعيسى، فقال: مرحبًا بالنبي الصالح والأخ الصالح، قال: قلتُ: من هذا؟ قال: هذا عيسى بن مريم، قال: ثم مررت بإبراهيم ﵇، قال: مرحبًا بالنبي الصالح، والابن الصالح، قال: قلت: من هذا؟ قال: إبراهيم» .\nقال ابن شهاب، وأخبرني ابن حزم، أن ابن عباس وأبا حبَّة الأنصاري يقولان: قال رسولُ الله - ﷺ-: «ثم عرج بي حتى ظَهَرْتُ لِمُسْتَوى أسمعُ فيه صَرِيفَ الأقلام» . قال ابن حزم وأنس بن مالك: قال رسولُ الله - ﷺ-: «ففرض الله على أمتي خمسين صلاة، قال: فرجعت بذلك، حتى أمُرَّ بموسى فقال موسى ﵇: ماذا فَرَضَ ربك على أمتك؟ قال: قلتُ: فرض عليهم خمسين صلاة، قال لي موسى: فراجع ربّك، فإن أُمَّتك لا تطيق ذلك، فراجعت ربِّي، فوضع شَطْرها، قال: فرجعت إلى موسى فأخبرته، قال: راجع ربك، فإن أُمَّتك لا تطيق ذلك، قال: فراجعت ربي، فقال: هي خمس، وهي خمسون، ⦗٣٠٧⦘ لا يُبَدَّلُ القولُ لَدَيَّ، قال: فَرَجَعْتُ إلى موسى، فقال: راجع ربَّك، فقلت: قد استحييتُ من ربِّي، قال: ثم انطلق بي جبريل حتى نأتي سدرة المنتهى، فغشيها ألوانٌ، لا أدري ما هي؟ قال: ثم أُدخِلت الجنة، فإذا فيها جنابِذُ اللؤلؤ، وإذا تُرابها المسك» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجنابذ): القصور.\n(الأسوِدَة) جمع سواد، والسواد: الشخص، إنسانًا كان أو غيره أراد: وحوله أشخاص.\n(نَسَم بنيه) النسم جمع نَسَمة، وهي كلُّ شيء فيه روح، وقيل: «النسمَة» النفس والروح.\n(ظَهَرْتُ لمستوى) أي: علوتُ وارتفعت، وصِرْتُ على ظهره، والمستوَى: المكان المستوي.\n(صريف الأقلام) الصريف: الصوت، ومنه: صريف البَكرة، وصريف ناب البعير.\n_________\n(١) رواه البخاري ١ / ٣٨٨ - ٣٩٢ في الصلاة، باب كيف فرضت الصلوات في الإسراء، وفي الأنبياء، باب ذكر إدريس ﵇، ومسلم رقم (١٦٣) في الإيمان، باب الإسراء برسول الله ﷺ إلى السماوات وفرض الصلوات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (١/٩٧) قال: حدثنا يحيى بن بكير. قال حدثنا الليث وفي (٢/١٩١و٤/١٦٤) قال: حدثنا عبدان. قال: أخبرنا عبد الله. وفي (٤/١٦٤) قال: حدثنا أحمد بن صالح. قال: حدثنا عنبسة. ومسلم (١/١٠٢) قال: حدثني حرملة بن يحيى التجيبي قال: أخبرنا بن وهب. والنسائي في الكبرى (٣٠٦) قال: أخبرنا يونس بن عبد الأعلى. قال: أخبرنا ابن وهب.\nأربعتهم - الليث بن سعد، وعبد الله بن المبارك. وعنبسة بن خالد، وابن وهب عن يونس، عن بن شهاب، عن أنس بن مالك، فذكره.","vol":"11","page":305},{"text":"٨٨٦٩ - (م س ت) عبد الله بن مسعود - ﵁ - قال: «لَمَّا أُسْرِيَ برسول الله - ﷺ- انْتُهِيَ به إِلى سِدرة المنتهى، وهي في السماء السادسة، وإليها ينتهي ما يُعرَج به من الأرض فيقبض منها، وإليها ينتهي ما يهبط من فوقها فَيُقْبَض منها - قال: ﴿إِذ يَغشى السدرة ما يغشى﴾ [النجم: ١٦] قال: فَرَاشٌ من ذَهَب، قال: فأُعْطِي رسولُ الله - ﷺ- ثلاثًا: أُعطيَ الصلوات الخمس، وخواتيم سورة البقرة، وغُفِرَ لمن لم يُشرك بالله من أمته شيئًا المقحِمَات» أخرجه مسلم والنسائي.\nوفي رواية الترمذي قال: «لَمَّا بلغ رسولُ الله - ﷺ- سدرةَ المنتهى، قال: انتهى إليها ما يَعْرُج من الأرض، وما ينزل من فوق، فأعطاه الله [عندها] ثلاثًا لم يُعْطَهُنَّ نبي قبله: فُرضت عليه خمس [صلوات]، وأُعْطِي خوَاتيمَ سورة البقرة، وغَفَرَ لأُمَّته المقحمات ما لم يُشرِكُوا باللهِ شيئًا، قال ابن مسعُود: ﴿إِذْ يَغْشَى السِّدْرَةَ مَا يغشى﴾ قال: السدرةُ في السماء السابعة، قال سفيان: فَراش من ذهب، وأشار سفيان بيده فأرعدها» .\nوفي رواية «إليها ينتهي علم الخلائق، لا علم لهم بما فوق ذلك» (١) . ⦗٣٠٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فَراش من ذهب) الفَراش: هذا الحيوان الذي يَرمي نفسه في النار وضوء السراج.\n(المقحِمات): هي الذنوب التي تقحم صاحبها في النار، أي: تلقيه فيها.\n_________\n(١) رواه مسلم رقم (١٧٣) في الإيمان، باب في ذكر سدرة المنتهى، والترمذي رقم (٣٢٧٢) في التفسير، باب ومن سورة النجم، والنسائي ١ / ٢٢٣ و٢٢٤ في الصلاة، باب فرض الصلاة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٨٧) (٣٦٦٥) و(١/٤٢٢) (٤٠١١) قال: حدثنا ابن نمير، ومسلم (١/١٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة (ح) وحدثنا ابن نمير، وزهير بن حرب، جميعا عن عبد الله بن نمير والنسائي (١/٢٢٣) . وفي الكبرى (٣٠٧) قال: أخبرنا أحمد بن سليمان قال: حدثنا يحيى بن آدم.\nثلاثتهم - عبد الله بن نمير، وأبو أسامة، ويحيى بن آدم - قالوا: حدثنا مالك بن مغول، عن الزبير بن عدي، عن طلحة بن مصرف، عن مرة، فذكره.\n* أخرجه الترمذي (٣٢٧٦) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان، عن مالك بن مغول، عن طلحة بن مصرف، عن مرة، فذكره..ليس فيه (الزبير بن عدي) .","vol":"11","page":308},{"text":"٨٨٧٠ - (ت) زر بن حبيش - ﵀ - قال: قلت لحذيفة: «أَصَلَّى رسولُ الله - ﷺ- في بيت المقدس؟ قال: لا، فقلت: بلى، قال: أنت تقول ذلك يا أصلع لي؟ بم تقوله؟ قلتُ: بالقرآن، بيني وبينك القرآن، فقال حذيفة: من احتج بالقرآن [فقد أفلح]- قال سفيان: يقول: قد احتج، وربما قال: قد فَلَج - وأين هو؟ فقرأت ﴿سبحان الذي أسرى بعبده ليلًا من المسجدِ الحرام إِلى المسجدِ الأَقْصَى﴾ [الإسراء: ١] قال: أفتراه صلَّى فيه؟ قلت: لا، قال: أَمَا لو صلَّى فيه لَكُتِبَتْ عليكم الصلاة فيه، كما كتبت عليكم الصلاة في المسجد الحرام، ثم قال حذيفة: أُتِيَ رسول الله - ﷺ- بدابة طويلة الظهر ممدودة - هكذا - خَطْوهُ مَدُّ بَصره، فما زايلا ظَهْرَ البُراق حتى رأيا الجنة والنار، ووعْدَ الآخرة أجمع، ثم رجعا عودَهما على بدئهما، قال: ويتحدثون أنه ربطه لمَ؟ أيَفِر منه؟ إنما سخَّره له عالم الغيب والشهادة» أخرجه الترمذي (١) .\n⦗٣١٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فلج) فَلَجَ الرجل على خصمه يفلُج فَلْجًا: إذا غلبه وظفر به.\n_________\n(١) رقم (٣١٤٦) في التفسير، باب ومن سورة بني إسرائيل، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٤٤٨) قال: حدثنا سفيان، قال: حدثنا مسعر. وأحمد (٥/٣٨٧) قال: حدثنا أبو النضر، قال: حدثنا شيبان. وفي (٥/٣٩٠) قال: حدثنا إسماعيل بن عمر، قال: حدثنا سفيان. وفي (٥/٣٩٢) قال: حدثنا يونس، قال: حدثنا حماد - يعني ابن سلمة - وفي (٥/٣٩٢) أيضا قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن سلمة. وفي (٥/٣٩٤) قال: حدثنا (سقط شيخ أحمد) قال: حدثنا حماد بن سلمة. والترمذي (٣١٤٧) قال: حدثنا بن أبي عمر. قال: حدثنا سفيان، عن مسعر، والنسائي في الكبرى (تحفة الأشراف ٣٣٢٤) عن محمد بن بشار، عن يحيى، عن سفيان.\nأربعتهم - مسعر، وشيبان، وسفيان الثوري، وحماد بن سلمة - عن عاصم بن بهدلة، عن زر بن حبيش، فذكره.\n* رواية سفيان مختصرة.","vol":"11","page":309},{"text":"٨٨٧١ - (ت) بريدة بن الحصيب - ﵁ - قال: قال رسول الله - ﷺ-: «انتهينا إلى بيت المقدس، قال جبريل كذا بإصبعه فخرق به الحَجَر، وشَدَّ به البراق» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣١٣١) في التفسير، باب ومن سورة بني إسرائيل، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣١٣٢) قال:حدثنا يعقوب بن إبراهيم الدورقي، قال:حدثنا أبو تميلة، عن الزبير ابن جنادة، عن ابن بريدة، فذكره.","vol":"11","page":310},{"text":"٨٨٧٢ - (خ م ت) جابر بن عبد الله - ﵄ - أنه سمعَ رسولَ الله - ﷺ- يقولُ: «لما كَذَّبتني قريش قُمتُ في الحِجْرِ، فَجَلَّى الله لي بيتَ المقدس، فطفِقْت أخبرهم عن آياته وأنا أنظر إليه» . أخرجه البخاري ومسلم والترمذي.\nوزاد البخاري في رواية قال: «لما كَذَّبني قريش حين أُسْرِيَ بي إلى بيت المقدس ...» وذكر الحديث (١) .\n_________\n(١) رواه البخاري ٧ / ١٥٢ و١٥٣ في فضائل أصحاب النبي ﷺ، باب الإسراء، وفي تفسير سورة الإسراء، باب قوله: ﴿أسرى بعبده ليلًا من المسجد الحرام﴾، ومسلم رقم (١٧٠) في الإيمان، باب ذكر المسيح بن مريم والمسيح الدجال، والترمذي رقم (٣١٣٢) في التفسير، باب ومن سورة بني إسرائيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٧٧) قال:حدثنا يعقوب، قال:حدثنا أبي، عن صالح، وفي (٣/٣٧٧) أيضا قال:حدثنا عبد الرزاق، عن معمر. والبخاري (٥/٦٦) قال:حدثنا يحيى بن بكير، قال: حدثنا الليث عن عقيل، وفي (٦/١٠٤) قال: حدثنا أحمد بن صالح،.قال:حدثنا ابن وهب، قال: أخبرني يونس. ومسلم (١/١٠٨) قال:حدثنا قتيبة بن سعيد، قال:حدثنا ليث، عن عقيل، والترمذي (٣١٣٣) قال:حدثنا قتيبة، قال:حدثنا الليث، عن عقيل. والنسائي في الكبرى تحفة الأشراف (٣١٥١) عن قتيبة، عن الليث، عن عقيل.\nأربعتهم - صالح، معمر، وعقيل، ويونس - عن الزهري، عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"11","page":310},{"text":"٨٨٧٣ - (م س) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «أتيت موسى ليلةَ أُسْريَ بي عند الكثيب الأحمر وهو قائم يصلي في قبره» أخرجه مسلم والنسائي (١) .\n_________\n(١) رواه مسلم رقم (٢٣٧٥) في الفضائل، باب من فضائل موسى ﵇، والنسائي ٣ / ٢١٥ في قيام الليل، باب ذكر صلاة نبي الله موسى ﵇.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٣/٢١٥) وفي الكبرى (١٢٣٧) قال: أخبرنا محمد بن علي بن حرب، قال: حدثنا معاذ بن خالد، قال: أنبأنا حماد بن سلمة، عن سليمان التيمي، عن ثابت، فذكره.","vol":"11","page":310},{"text":"<span data-type=\"title\" id=toc-1984>الباب الخامس: في معجزاته ودلائل نبوته - ﷺ </span>-، وفيه سبعة فصول\n<span data-type=\"title\" id=toc-1985>الفصل الأول: في إخباره عن المغيبات</span>\n٨٨٧٤ - (خ م) جابر بن سمرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا هَلَكَ كِسرى فلا كسرى بعده، وإذا هلَكَ قَيْصَرُ فلا قيصر بعده، والذي نفسي بيده: لَتُنْفَقَنَّ كنوزهما في سبيل الله» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ٤٦١ في الأنبياء، باب علامات النبوة في الإسلام، وفي الجهاد، باب قول النبي ﷺ: \" أحلت لكم الغنائم \"، وفي الأيمان، باب كيف كانت يمين النبي ﷺ، ومسلم رقم (٢٩١٩) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٩٢) قال:حدثنا إبراهيم بن مهدي، قال: حدثنا أبو عوانة. وفي (٥/١٠٥) قال:حدثنا حسن بن موسى، قال:حدثنا شيبان. والبخاري (٤/١٠٤) قال:حدثنا إسحاق.-وهو ابن إبراهيم - سمع جريرا. وفي (٤/٢٤٦) قال:حدثنا قبيصة، قال:حدثنا سفيان. وفي (٨/١٦٠) قال:حدثنا موسى، قال:حدثنا أبو عوانة. ومسلم (٨/١٨٧) قال:حدثنا قتيبة بن سعيد، قال: حدثنا جرير. وعبد الله بن أحمد (٥/٩٩) قال:حدثني محمد بن أبي بكر، قال حدثنا أبو عوانة.\nأربعتهم - أبو عوانة، وشيبان، وجرير، وسفيان - عن عبد الملك بن عمير، فذكره.","vol":"11","page":311},{"text":"٨٨٧٥ - (خ م ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا هَلَكَ كسرى فلا كسرى بعده، وإذا هلك قيصر فلا قيصر بعده، والذي نفسي بيده، لَتُنْفَقَنَّ كنوزهما في سبيل الله» . ⦗٣١٢⦘\nوفي رواية أن رسول الله - ﷺ- قال: «هَلَكَ كِسرَى ثم لا يكون كسرى، وقيصَرُ لَيَهلِكنَّ ثم لا يكون قيصر بعده، ولَتُنْفَقَنَّ كنوزهما في سبيل الله» .\nزاد في رواية في آخره: «وسَمّى الحربَ خَدْعة» . أخرجه البخاري ومسلم والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحرب خَدْعة) تروى بفتح الخاء، وهي اللغة الفُصحى، وهي المرة الواحدة من الخِداع، يعني: أنَّ الحرب بمرة واحدة من الخداع يبلغ فيها الغرض، لأن الخصم متى انخدع غُلِبَ وقُهِر، وتروى بضم الخاء، وهي الاسم من الخداع، وقد روى بضم الخاء وفتح الدال - بوزن هُمَزَة - أي: إنَّ الحرب تخدع الرجال كثيرًا.\n_________\n(١) رواه البخاري ٦ / ٤٦٠ في الأنبياء، باب علامات النبوة في الإسلام، وفي الجهاد، باب الحرب خدعة، وباب قول النبي ﷺ: \" أحلت لكم الغنائم \"، وفي الأيمان والنذور، باب كيف كانت يمين النبي ﷺ، ومسلم رقم (٢٩١٨) في الفتن، باب لا تقوم الساعة حتى يمر الرجل بقبر الرجل فيتمنى أن يكون مكان الميت، والترمذي رقم (٢١٢٧) في الفتن، باب ما جاء في الفتن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٩٤) قال: حدثنا سفيان. وأحمد (٢/٢٣٣) قال: حدثنا عن الأعلى، عن معمر. وفي (٢/٢٤٠) قال: حدثنا سفيان. وفي (٢/٢٧١) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (٤/٢٤٦) قال: حدثنا يحيى بن بكير، قال: حدثنا الليث، عن يونس. وفي (٨/١٦٠) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. ومسلم (٨/١٨٦و١٨٧) قال: حدثنا عمرو الناقد وابن أبي عمر، قالا: حدثنا سفيان (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب، قال: أخبرني يونس. (ح) وحدثني بن رافع وعبد بن حميد، عن عبد الرزاق. قال: أخبرنا معمر. والترمذي (٢٢١٦) قال: حدثنا سعيد بن عبد الرحمن. قال: حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، ومعمر بن راشد، ويونس بن يزيد، وشعيب، بن أبي حمزة- عن بن شهاب الزهري. قال: أخبرني سعد بن المسيب. فذكره.\nوبلفظ «تقسمن» بدلا من «تنفقن» .\nأخرجه أحمد (٢: ٣١٣) . والبخاري (٤/٧٧) قال: حدثنا عبد الله بن محمد. ومسلم (٨/١٨٧) قال: حدثنا محمد بن رافع.\nثلاثتهم - أحمد بن حنبل، وعبد الله بن محمد، ومحمد بن رافع - عن عبد الرزاق بن همام، قال: حدثنا معمر، عن همام بن منبه، فذكره.\nوأخرجه أحمد ٢٠/٥٠١) قال: حدثنا يزيد. قال أخبرنا محمد والبخاري (٤/٤٠٨) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب.\nكلاهما - محمد بن إسحاق، وشعيب بن أبي حمزة - عن أبي الزناد عن الأعرج، فذكره.","vol":"11","page":311},{"text":"٨٨٧٦ - (م) جابر بن سمرة - ﵁ - قال عامر بن سعد بن أبي وقاص: كتبت إلى جابر بن سَمُرة مع غُلامي نافع: أن أخبرني بشيء سمعتَهُ من رسول الله - ﷺ-. فكتب إليَّ: «سمعتُ رسول الله - ﷺ- يوم جمعة، ⦗٣١٣⦘ عَشِيَّةَ رُجَمَ الأسلميَّ، قال: لا يزال الدين قائمًا حتى تقوم الساعة، أو يكون عليكم اثنا عشر خليفة، كُلُّهم من قريش، وسمعته يقول: عُصَيْبَة من المسلمين يفتتحون البيت الأبيض: بيتَ كِسرى - أو آل كِسرى - وسمعته يقول: إنَّ بين يدي الساعة كذَّابين، فاحذروهم، وسمعته يقول: إذا أعطى الله أحدَكم خَيْرًا فليبدأْ بنفسه وأهلِ بيته، وسمعته يقول: أنا الفَرَط على الحوض» .\nوفي رواية سماك بن حرب عن جابر بن سمرة: أنَّ رسولَ الله - ﷺ- قال: «لَتَفْتَحَنَّ عصابةٌ من المسلمين [أو من المؤمنين] كَنْزَ آلِ كِسرَى الذي في الأبيض» .\nوفي رواية أخرى قال: «لَنْ يَبْرَحَ هذا الدين قائمًا يقاتِل عليه عصابةٌ من المسلمين حتى تقوم الساعة» أخرجه مسلم (١) . وقد تقدم بعضُ الحديث في «كتاب الخلافة» من حرف الخاء.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفَرَط): الذي يتقدَّم الورّاد، فيهيئ لهم الحبال والدِّلاء والحياض ويستقي لهم، وهو فَعَل بمعنى فاعل، يقال: رجل فَرَطٌ، وقوم فرط.\n_________\n(١) رقم (١٨٢٢) في الإمارة، باب الناس تبع لقريش والخلافة في قريش، ورقم (٢٩١٩) في الفتن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٨٦و٨٧) قال حدثنا حماد بن خالد، قال: حدثنا بن أبي ذئب. وفي (٥/٨٩) قال: حدثنا عبد الله بن محمد. وقال عد الله بن أحمد وسمعته أنا من عبد الله بن محمد - قال: حدثنا حاتم بن إسماعيل. ومسلم (٦/٤و٧/٧١) قال: حدثنا قتيبة بن سعيد، وأبو بكر بن أبي شيبة، قالا: حدثنا حاتم بن إسماعيل. وفي (٦/٤) قال: حدثنا محمد بن رافع، قال: حدثنا بن أبي فديك، قال: حدثنا ابن أبي ذئب.\nكلاهما - ابن أبي ذئب، وحاتم - عن المهاجر بن مسمار، عن عامر بن سعد، فذكره\nرواية مسلم (٧/٧١) مختصرة على «الحوض» .\nوفي رواية سماك بن حرب\nأخرجه أحمد (٥/٨٩) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (٥/١٠٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/١٠٤) قال: حدثنا عبد الرزاق، قال: أخبرنا إسرائيل (ح) وأبو نعيم قال: حدثنا إسرائيل. ومسلم (٨/١٨٧) قال: حدثنا قتيبة بن سعيد، وأبو كامل الجحدري، قالا: حدثنا أبو عوانة. وفي (٨/١٨٧) قال: حدثنا محمد بن المثنى، وابن بشار قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة و«عبد الله بن أحمد» (٥/١٠٠) قال: حدثني عمران بن بكار بن الحمي، قال: حدثنا أحمد (يعني بن خالد الوهبي) قال: حدثنا قيس.\nأربعتهم - أبو عوانة، وشعبة، وإسرائيل، وقيس - عن سماك بن حرب، فذكره.\nوفي الرواية الثانية:\nأخرجه أحمد (٥/٩٢و٩٤) قال: حدثنا أسود بن عامر، قال: حدثنا شريك. وفي (٥/١٠٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/١٠٥) قال: حدثنا محمد بن عبد الله الزبيري، وخلف بن الوليد، قالا: حدثنا إسرائيل. وفي (٥/١٠٦) قال: حدثنا معاوية بن عمرو، قال: حدثنا زائدة. وفي (٥/١٠٨) قال حدثنا عبد الرحمن، قال: حدثنا زائدة. ومسلم (٦/٥٣) قال: حدثنا محمد بن المثني، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد الله بن أحمد (٥/٩٨) قال حدثني محمد، قال: حدثنا عمرو، قال: حدثنا أسباط.\nخمستهم - شريك، وشعبة، وإسرائيل، وزائدة، وأسباط - عن سماك بن حرب، فذكره.\nفي رواية شريك قال: سمعته من أخيه إبراهيم بن حرب.\nفي رواية أحمد (٥/١٠٦ و١٠٨) قال جابر بن سمرة: نبئت أن النبي -ﷺ-\nفي رواية عبد الله بن أحمد (٥/٩٨) عن جابر، عمن حدثه، عن رسول الله -ﷺ-.","vol":"11","page":312},{"text":"٨٨٧٧ - (خ) عدي بن حاتم - ﵁ - قال: «بينما أنا عند النبي - ﷺ-، إذ أتاه رجل فشكا إليه الفاقة، ثم أتاه آخر فشكا إليه قَطْع السبيل ⦗٣١٤⦘ فقال: يا عديُّ، هل رأيت الحِيرَة؟ قلت: لم أرها، وقد أنبئت عنها، قال: إن طالت بك حياةٌ لَتَرَيَنَّ الظَّعينة ترتحل من الحِيرة حتى تطوف بالكعبة، لا تخاف أحدًا إِلا الله تعالى - قلت فيما بيني وبين نفسي: فأين دُعَّارُ طَيِّء الذين سعَّروا في البلاد؟ - ولئن طالت بك حياة لتفتحن كنوز كسرى، قلت: كِسرى بن هُرْمُز؟ قال: كسرى بن هرمز، ولئن طالت بك حياة لَتَرَيَنَّ الرجل يُخرج مِلء كَفِّه من ذهب أو فضة يطلب من يَقْبَلُهُ منه، فلا يجد أحدًا يقبله منه، ولَيَلْقِيَنَّ الله أحدُكم يوم يلقاه وليس بينه وبينه حجاب ولا تَرْجمان يُترجم له، فليقولنَّ: ألم أبعث إليك رسولًا فيُبلِّغك؟ فيقول: بلى يا رب، فيقول: ألم أعطك مالًا، وأُفْضِلْ عليك؟ فيقول: بلى، فينظر عن يمينه، فلا يرى إلا جهنم، [وينظر عن يساره فلا يرى إلا جهنم] قال عديٌّ: فسمعتُ النبي - ﷺ- يقول: اتقوا النار ولو بِشِقِّ تَمرة، فمن لم يجد شِقَّ تمرة فبكلمة طيبة، قال عديٌّ: فرأيت الظعينة ترتحل من الحيرة حتى تطوف بالكعبة لا تخاف إلا الله، وكنتُ فيمن افتتح كنوز كسرى بن هرمز، ولئن طالَت بكم حياة لَتَرَوُنَّ ما قال النبي أبو القاسم - ﷺ- يُخرج ملء كفه ...» . أخرجه البخاري (١) .\n⦗٣١٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الظعينة): المرأة ما دامت في الهودج، هذا هو الأصل، ثم سميت به المرأةُ ظعينةً وإن لم تكن في هودجٍ ولا مسافرة.\n(الدُعَّار) بالدال المهملة: قُطَّاعُ الطريق، والذي يُخيفون الناس في مقاصدهم، وأصل الدَّعر: الفساد.\n(سَعّروا البلاد): مَلؤوها شرًا وفسادًا، مأخوذ من استعار النار وهو إيقادها والتهابها.\n_________\n(١) ٦ / ٤٥٠ و٤٥١ في الأنبياء، باب علامات النبوة في الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٥٦) قال: حدثنا وكيع، قال: حدثنا سعدان الجهني، وفي (٤/٢٥٦) قال: حدثنا عبد الرحمن وابن جعفر، قالا: حدثنا شعبة. والبخاري (٢/١٣٥و٤/٢٤٠) قال: حدثنا عبد الله بن محمد، قال: حدثنا أبو عاصم النبيل، قال: أخبرنا سعدان بن بشر قال: حدثنا مجاهد. وفي (٤/٢٣٩) قال: حدثني محمد بن الحكم، قال: أخبرنا النضر قال: أخبرنا إسرائيل، قال: أخبرنا سعد الطائي وفي خلق أفعال العباد (٥٣) قال: حدثنا محمد بن الحكم قال حدثنا النضر بن شميل قال: حدثنا إسرائيل قال: حدثنا سعد الطائي. والنسائي (٥/٧٤) قال: أخبرنا نصر بن علي عن خالد قال: حدثنا شعبة.\nثلاثتهم - سعدان بن بشر الجهني، وشعبة، وسعد أبو مجاهد الطائي - عن محل بن خليفة الطائي فذكره.","vol":"11","page":313},{"text":"٨٨٧٨ - (م) أبو ذر الغفاري - ﵁ - قال: قال رسول الله - ﷺ-: «إنَّكم ستفتحون أرضًا يُذكر فيها القيراط - وفي رواية: ستفتحون مصرَ، وهي أرض يسمّى فيها القيراط - فاسْتَوْصُوا بأهلها خيرًا، فإن لهم ذِمَّة ورَحِمًا» .\nوفي أخرى «فإن فتحتموها فأحسنوا إلى أهلها، فإن لهم ذِمَّة ورَحمًا - أو قال: ذِمَّة وصِهرًا - فإذا رأيتَ رجلين يختصمان [فيها] في موضِع لَبِنَة فاخرج منها، قال: فمرَّ بربيعة وعبد الرحمن ابني شُرَحبيل بن حَسَنة يتنازعان في موضع لَبِنَة، فخرج منها» وفي أخرى: «فرأيت، فخرجتُ» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٤٣) في فضائل الصحابة، باب وصية النبي ﷺ بأهل مصر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٧٣) . ومسلم (٧/١٩١) قال:حدثني زهير بن حرب، وعبيد الله بن سعيد.\nثلاثتهم - أحمد بن حنبل، وزهير، وعبد الله - قالوا: حدثنا وهب بن جرير، قال:حدثنا أبي قال:سمع حرملة المصري، يحدث عن عبد الرحمن بن شماسة، عن أبي بصرة، فذكره.\nوأخرجه أحمد (٥/١٧٤) قال:حدثنا هارون ومسلم (١٩٠٧) قال:حدثني أبو الطاهر (ح) وحدثني هارون بن سعد الأيلى.\nكلاهما -هارون بن وأبو الطاهر بن سرح.\nعنا بن وهب، قال:حدثني حرملة. وهو بن عمران التجيبي، عن عبد الرحمن بن شماسة المهري، قال: سمعت أباذر فذكره. (ليس فيه أبو بصرة) .","vol":"11","page":315},{"text":"٨٨٧٩ - (م د ت) ثوبان - ﵁ - قال: قال رسولُ الله - ﷺ-: «إن الله زَوَى لِي الأرضَ، فرأيتُ مشارقها ومغاربها، وإن أُمَّتي سيبلغ ملكُها ما زُوِيَ لي منها، وأُعطيتُ الكنزين الأحمر والأبيض، وإني سألت ربي لأمتي: أن لا يهلكها بِسَنَةٍ عامَّة، وأن لا يُسَلِّط عليهم عدوًَّا من سوى أنفسهم، فيستبيحَ بَيْضتَهم، وإن ربي قال: يا محمد، إذا قضيتُ قضاءً فإنه لا يُرَدُّ، وإني أعطيتك لأمتك: أن لا أهلكهم بِسَنَةٍ عامَّة، ولا أسلّط عليهم عدوًّا [من] سوى أنفسهم يستبيحُ بيضتَهم، ولو اجتمع عليهم مَنْ بأقطارها - أو قال: من بين أقطارها- حتى يكون بعضهم يُهْلِك بعضًا، ويَسبي بعضهم بعضًا» .\nوفي رواية: أن النبيَّ - ﷺ- قال: «إن الله زَوَى لي الأرض حتى رأيتُ مشارقها ومغاربها، وأعطاني الكنزين: الأحمر والأبيض» ثم ذكر نحوه. أخرجه مسلم.\nوزاد أبو داود «وإنما أخاف على أُمَّتي الأئمة المضلِّين، وإذا وُضِعَ السيف في أُمَّتي لم يَرفع عنها إلى يوم القيامة، ولا تقوم الساعة حتى تلتحق قبائل من أُمَّتي بالمشركين، وحتى تعبد قبائل من أُمَّتي الأوثان، وإنه سيكون في أُمَّتي كذَّابون ثلاثون، كُلُّهم يزعم أنه نبيٌّ، وأنا خاتم النبيين، لا نبيَّ بعدي ولا تزال طائفة من أُمَّتي على الحق ظاهرين لا يضرهم من خالفهم حتى يأتيَ أمر الله» . ⦗٣١٧⦘\nوقد أخرج مسلم بعض هذه الزيادة عن ثوبان، وهي قوله: «لا تزال طائفة من أُمَّتي ظاهرين ... إلى آخرها» .\nوقد أخرج الترمذي الزيادة كلها مفردة، وهو مذكور في «كتاب الفتن» من حرف الفاء (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بسَنَةٍ عامَّة) السَّنَةُ: الجَدْبُ والشِّدَّة. والعامَّة: التي تَعُمُّ الكُلَّ.\n(زُوِيَ لي) زَويت الشيء لفلان، أي: جمعته له وضممته إليه، وقوله: «وإن ملك أُمَّتي سيبلغ ما زُوِيَ لي منها» من معجزاته - ﷺ-، لأن ملك أُمَّته بلغ من المشارق والمغارب كثيرًا واسعًا، أمَّا من الغرب: فإلى منتهى الأرض وأمَّا من الشرق: فإلى أقاصي العِمارة، والباقي من الشرق يسيرٌ بالنسبة إلى المملوك منه، وأما جهة الجنوب وجهة الشمال: فلم يبلغ ملك الأمة الإسلامية فيهما كثيرًا مبلَغَه في جِهَتي الشرق والغرب، فكان هذا منه - ﷺ- إخبارًا عما يقع في المستقبل.\nوقال الخطابي: قوله: ما زُوِيَ لي منها «يتوهم بعض الناس: أن ⦗٣١٨⦘ حرف «من» هاهنا معناه: التبعيض، وليس كذلك، وإنما معناه: التفصيل للجملة المتقدِّمة، والتفصيل لا يناقض الجملة، ولا يُبطل شيئًا منها، لكنه يأتي عليها شيئًا شيئًا، ويستوفيها جزءًا جزءًا، والمعنى: أنَّ الأرض زُوِيَت جملتها له مرة واحدة، ثم يُفتَح له جزءٌ جزءٌ منها، حتى يأتيَ عليها كُلَّها فيكون هذا معنى التبعيض فيها، وهذا القول كما تراه.\nوالذي ينبغي أن يقال في ذلك: إن قوله: «زويت لي الأرض» أي: جمعت، فرأيت مشارقها ومغاربها، اعتراف منه أنه لما زويت له، لم ير إلا مشارقها ومغاربها، وقوله: «وسيبلغ ملك أُمَّتي ما زُوِيَ لي منها» يعني المشارق والمغارب التي رآها، لأنه لما قصَر رؤيته على المشارق والمغارب، كان كأنما زُوي له من الأرض ما رآه منها، وهذا ظاهر، فإنا نَعلم أن الأرض إذا زويت له فنظر إليها فإنه يبقى منها أماكن لا يراها، وهي ما كان من الجهة المقابلة لموضع نظره مما تحت الأرض، فيكون معنى قوله: «ما زُوي لي منها» أي: ما وقع نظري عليه منها، فيكون «من» للتبعيض حقيقة في هذا المكان، وهذا يقتضي أنَّ ملك الأُمَّة لا يستوعب الأرض جميعها، لأنه قصَر ملك أُمَّته على ما رآه منها، ويعضدُ ذلك: كون الحالة هكذا.\n(بَيْضَةُ الناس): مجتمعهم ومعظمهم، وبيضَةُ البلد: وسطُه ومعظمه، ⦗٣١٩⦘ و«استباحهم»: جعلهم مُبَاحًا، يأخذهم أسرًا وقتلًا، ويتصرُّف فيهم كيف شاء.\n_________\n(١) رواه مسلم رقم (٢٨٨٩) في الفتن، باب هلاك هذه الأمة بعضهم ببعض، والترمذي رقم (٢١٧٧) في الفتن، باب ما جاء في سؤال النبي ﷺ ثلاثًا في أمته، أبو داود رقم (٤٢٥٢) في الفتن، باب ذكر الفتن ودلائلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٢٧٨) قال: حدثنا سليمان بن حرب. وفي (٥/٢٨٤) قال: حدثنا عفان ومسلم (٨/١٧١) قال: حدثنا أبو الربيع العتكي، وقتيبة بن سعيد وأبو داود (٤٢٥٢) قال: حدثنا سليمان بن حرب، ومحمد بن عيسى والترمذي (٢١٧٦) قال: حدثنا قتيبة.\nخمستهم - سليمان، وعفان، وأبو الربيع، وقتيبة، ومحمد بن عيسى - عن حماد بن زيد، عن أيوب.\n٢- وأخرجه مسلم (٨/١٧١) قال: حدثني زهير بن حرب، وإسحاق بن إبراهيم، ومحمد بن المثنى، وبن بشار، عن معاذ بن هشام، قال: حدثني أبي وابن ماجة (٣٩٥٢) قال: حدثنا هشام بن عمار، قال: حدثنا محمد بن شعيب بن شابور، قال: حدثنا سعيد بن بشير.\nكلاهما -هشام، وسعيد - عن قتادة.\nكلاهما - أيوب، وقتادة - عن أبي قلابة، عن أبي أسماء، فذكره.\n٣- أخرجه أحمد (٥/٢٧٨) قال: حدثنا عبد الرحمن. وفي (٥/٢٧٨) قال: حدثنا سليمان بن حرب. وفي (٥/٢٨٤) قال: حدثنا عفان. والدارمي (٢١٥ و٢٧٥٥) قال: أخبرنا سليمان بن حرب. وأبو داود (٤٢٥٢) قال: حدثنا سليمان بن حرب. ومحمد بن عيسى. والترمذي (٢٢٢٩) قال: حدثنا قتيبة.\nخمستهم - عبد الرحمن، وسليمان، وعفان، ومحمد، وقتيبة - عن حماد بن زيد، عن أيوب.\n٤-وأخرجه ابن ماجة (٣٩٥٢) قال: حدثنا هشام بن عمار، قال: حدثنا محمد بن شعيب بن شابور، قال: حدثنا سعيد بن بشر، عن قتادة.","vol":"11","page":316},{"text":"٨٨٨٠ - (خ م د ت س) جابر بن عبد الله - ﵄ - قال: قال رسولُ الله - ﷺ-: «هل لكم من أنماط؟ قلت: وأنّى تكون لنا الأنماط؟ قال: أما إنَّها ستكون لكم الأنماط، فكانت، قال: فأنا أقول لها - يعني امرأته - أخِّري عنَّا أنماطَك، فتقول: ألم يقل رسولُ الله - ﷺ-: ستكون لكم الأنماط؟ فأدَعُها» .\nأخرجه البخاري ومسلم والترمذي، وانتهت رواية أبي داود عند قوله: «ستكون لكم الأنماط» .\nوفي رواية النسائي قال: قال رسولُ الله - ﷺ-: «هل تزوجتَ؟ قلتُ: نعم، قال: اتخذتم أنماطًا؟ ... وذكر الحديث إلى قوله: ستكون» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أنماط) الأنماط جمع نَمَط، وهو من البُسط معروف.\n_________\n(١) رواه البخاري ٦ / ٤٦٢ في الأنبياء، باب علامات النبوة في الإسلام، وفي النكاح، باب الأنماط ونحوها للنساء، ومسلم رقم (٢٠٨٣) في اللباس، باب جواز اتخاذ الأنماط، وأبو داود رقم (٤١٤٥) في اللباس، باب في الفرش، والترمذي رقم (٢٧٧٥) في الأدب، باب ما جاء في الرخصة في اتخاذ الأنماط، والنسائي ٦ / ١٣٦ في النكاح، باب الأنماط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٢٧) .والبخاري (٧/٢٨) قال:حدثنا قتيبة بن سعيد، ومسلم (٦/١٤٦) قال: حدثنا قتيبة بن سعيد، وعمرو الناقد، وإسحاق بن إبراهيم. وأبو داود (٤١٤٥) قال: حدثنا ابن السرح. والنسائى (٦/١٣٦) قال: أخبرنا قتيبة.\nخمستهم - الحميدي، وقتيبة، والناقد، وإسحاق، وابن السرح، عن سفيان (ابن عيينة) .\n٢- وأخرجه أحمد (٣/٢٩٤) قال حدثنا عبد الرزاق. وفي (٣/٣٠١) قال:حدثنا وكيع. والبخاري (٤/٢٤٩) قال:حدثنا عمرو بن عباس، قال:حدثنا بن مهدي، ومسلم (٦/١٤٦) قال:حدثنا محمد بن عبد الله بن نمير، قال:حدثنا وكيع. (ح) وحدثنيه محمد بن المثنى، قال: حدثنا عبد الرحمن والترمذي (٢٧٧٤) قال:حدثنا محمد بن بشار، قال:حدثنا عبد الرحمن بن مهدي.\nثلاثتهم - عبد الرزاق، ووكيع، وابن مهدي - عن سفيان الثوري.\nكلاهما - ابن عيينة - والثوري - عن محمد بن المنكدر، فذكره.","vol":"11","page":319},{"text":"٨٨٨١ - (د) أبو هريرة - ﵁ - أَنَّ رسولَ الله - ﷺ- قال: ⦗٣٢٠⦘ «إن الله يبعث لهذه الأمة على رأس كلِّ مائةٍ سنةٍ من يُجَدِّد لها دينَها» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من يجدِّدُ لها دينَها) قد تكلَّم العلماءُ في تأويل هذا الحديث، كُلُّ واحد في زمانه، وأشاروا إلى القائم الذي يجدِّد للناس دينَهم على رأس كلِّ مائةِ سنةٍ، وكأنَّ كل قائل قد مال إلى مذهبه وحمل تأويل الحديث عليه، والأولى أن يحمل الحديث على العموم، فإن قوله - ﷺ-: «إن الله يبعث لهذه الأمة على رأس كل مائة سنةٍ من يُجدِّد لها دِينَها» ولا يلزم منه أن يكون المبعوث على رأس المائة رجلًا واحدًا، وإنما قد يكون واحدًا، وقد يكون أكثر منه فإن لفظة «مَنْ» تقع على الواحد والجمع، وكذلك لا يلزم منه أن يكون أراد بالمبعوث: الفقهاء خاصة، كما ذهب إليه بعض العلماء، فإن انتفاع الأمة بالفقهاء، وإن كان نفعًا عامًَّا في أمور الدين، فإن انتفاعهم بغيرهم أيضًا كثير مثل أولي الأمر، وأصحاب الحديث والقُرَّاء والوعَّاظ، وأصحاب الطبقات من الزّهاد، فإن كل قوم ينفعون بفنّ لا ينفع به الآخر، إذ الأصل في حِفْظِ الدِّين حفظُ قانون السياسة، وبث العدل والتناصف الذي به تحقن الدماء ⦗٣٢١⦘ ويتمكَّن من إقامة قوانين الشرع، وهذا وظيفة أُولي الأمر، وكذلك أصحاب الحديث: ينفعون بضبط الأحاديث التي هي أدلّة الشرع، والقُرَّاء ينفعون بحفظ القراءات وضبط الروايات، والزُّهاد ينفعون بالمواعظ والحث على لزوم التقوى والزهد في الدنيا، فكل واحد ينفع بغير ما ينفع به الآخر، لكن الذي ينبغي أن يكون المبعوث على رأس المائة: رجلًا مشهورًا معروفًا، مشارًا إليه في كل فن من هذه الفنون، فإذا حُمِلَ تأويل الحديث على هذا الوجه كان أولى، وأبعدَ من التهمة، وأشبه بالحكمة، فإن اختلاف الأئمة رحمة، وتقرير أقوال المجتهدين متعيِّن، فإذا ذهبنا إلى تخصيص القول على أحد المذاهب، وأوّلنا الحديث عليه، بقيت المذاهب الأخرى خارجةً عن احتمال الحديث لها، وكان ذلك طعنًا فيها.\nفالأحسن والأجدر أن يكون ذلك إشارة إلى حدوث جماعةٍ من الأكابر المشهورين على رأس كل مائةِ سَنَةٍ يجدَّدون للناس دِينَهم، ويحفظون مذاهبهم التي قلّدوا فيها مجتهديهم وأئمتهم.\nونحن نذكر الآن المذاهب المشهورة في الإسلام التي عليها مدار المسلمين في أقطار الأرض، وهي مذهب الشافعي، وأبي حنيفة، ومالك، وأحمد، ومذهب الإمامية (*)، ومن كان المشار إليه من هؤلاء على رأس كل مائة سنة، وكذلك من كان المشار إليه من باقي الطبقات. ⦗٣٢٢⦘\nوأما من كان قبل هذه المذاهب المذكورة، فلم يكن الناس مجتمعين على مذهب إمام بعينه، ولم يكن قبل ذلك إلا المائة الأولى، كان على رأسها من أُولي الأمر: عمر بن عبد العزيز، ويكفي الأمة في هذه المائة وجوده خاصة، فإنه فَعَلَ في الإسلام ما ليس بخافٍ.\nوكان من الفقهاء بالمدينة: محمد بن علي الباقر، والقاسم بن محمد بن أبي بكر الصِّديق، وسالم بن عبد الله بن عمر.\nوكان بمكة منهم: مجاهد بن جبر، وعكرمة مولى ابن عباس، وعطاء بن أبي رباح.\nوكان باليمن: طاوس، وبالشام: مكحول، وبالكوفة: عامر بن شَراحيل الشعبي، وبالبصرة: الحسن البصري، ومحمد بن سيرين.\nوأما القُرَّاء على رأس المائة الأولى، فكان القائم بها عبد الله بن كثير.\nوأما المحدِّثون فـ: محمد بن شهاب الزهري، وجماعةٌ كثيرة مشهورون من التابعين وتابع التابعين.\nوأما من كان على رأس المائة الثانية، فمن أُولي الأمر: المأمون بن الرشيد، ومن الفقهاء: الشافعي، والحسن بن زياد اللؤلؤي من أصحاب أبي حنيفة، وأشهب بن عبد العزيز من أصحاب مالك، وأما أحمد: فلم يكن يومئذ مشهورًا، فإنه مات سنة إحدى وأربعين ومائتين. ⦗٣٢٣⦘\nومن الإمامية (*): علي بن موسى الرضى، ومن القراء: يعقوب الحضرمي، ومن المحدّثين: يحيى بن معين، ومن الزهاد: معروف الكرخي.\nوأما من كان على رأس المائة الثالثة، فمن أُولي الأمر: المقتدر بأمر الله، ومن الفقهاء: أبو العباس بن سريج من أصحاب الشافعي، وأبو جعفر أحمد بن محمد بن سلامة الطحاوي من أصحاب أبي حنيفة،. . . (٢) من أصحاب مالك، وأبو بكر بن هارون الخلال من أصحاب أحمد، وأبو جعفر محمد بن يعقوب الرازي من الإمامية (*) .\nومن المتكلِّمين: أبو الحسن علي بن إسماعيل الأشعري.\nومن القُرَّاء: أبو بكر أحمد بن موسى بن مجاهد.\nومن المحدِّثين: أبو عبد الرحمن بن شعيب النسائي.\nوأما من كان على رأس المائة الرابعة، فمن أُولي الأمر: القادر بالله، ومن الفقهاء: أبو حامد أحمد بن طاهر الإسفراييني من أصحاب الشافعي، وأبو بكر محمد بن موسى الخوارزمي من أصحاب أبي حنيفة، وأبو محمد عبد الوهاب بن علي بن نصر من أصحاب مالك، وأبو عبد الله الحسين بن علي بن حامد، من أصحاب أحمد.\nومن الإمامية (*): المرتضى الموسوي أخو الرضى الشاعر.\nومن المتكلِّمين: القاضي أبو بكر محمد بن الطيب الباقلاني، والأستاذ أبو بكر محمد بن الحسن بن فَوْرك. ⦗٣٢٤⦘\nومن المحدِّثين: أبو عبد الله محمد بن عبد الله النيسابوري المعروف بالحاكم [ابن] البيِّع.\nومن القُرَّاء: أبو الحسن علي بن أحمد الحمامي.\nومن الزُّهاد: أبو بكر محمد بن علي الدينوري.\nوأما من كان على رأس المائة الخامسة، فمن أولي الأمر: المستظهر بالله.\nومن الفقهاء: الإمام أبو حامد محمد بن محمد الغزالي من أصحاب الشافعي، والقاضي فخر الدين محمد بن علي الأرسابندي المروزي من أصحاب أبي حنيفة،. . . (٣) من أصحاب مالك، وأبو الحسن علي بن عبيد الله الزاغوني من أصحاب أحمد.\nومن المحدِّثين: رزين بن معاوية العبدري.\nومن القُرَّاء: أبو العز محمد بن الحسين بن بندار القلانسي.\nهؤلاء كانوا المشهورين في هذه الأزمنة المذكورة.\nوقد كان قبيل كل مائة أيضًا من يقوم بأمور الدين، وإنما المراد بالذكر من انقضت المائة وهو حي عالم مشهور مشار إليه.\n_________\n(١) رقم (٤٢٩١) في الملاحم، باب ما يذكر في قرن المائة، وإسناده صحيح، ورواه أيضًا الحاكم وصححه ووافقه الذهبي.\n(٢) كذا في الأصل بياض.\n(٣) كذا في الأصل بياض.\n\n(*) قال مُعِدُّ الكتاب للشاملة:\nذكر ابن الأثير ﵀ هنا (١١ / ٣٢١ - ٣٢٣):\nالمذاهب المشهورة في الإسلام وعد منها مذهب الإمامية\nوذكر أيضًا المجددين وذكر منهم على رأس المائة الثالثة أبو جعفر محمد بن يعقوب الرازي من الإمامية.\nالجواب [عن ذلك] على قسمين:\n\"الأول: في حال ثبوت هذا الأمر عن ابن الأثير كما هو ظاهر في المطبوع الذي اعتمد فيه على عدد من المخطوطات بتحقيق الشيخ عبد القادر الأرناؤوط ﵀، وكذلك في نقل العلماء عنه كصاحب عون المعبود، فيجاب عن ذلك بأن هذه زلة من ابن الأثير ﵀ وخطأ محض، ولعله عذره في ذلك أنه لم يكن على معرفة تامة بأحوال هؤلاء الرافضة وما عندهم من مخالفات عقدية، وهذا لا يسقط عنه اللوم تماما وإنما يخفف عنه اللوم ويعتذر به لابن الأثير لما علم عنه من خدمة السنة النبوية.\nالثاني: قد ذكر ابن خلكان في الوفيات أن جماعة ساعدوا ابن الأثير في الاختيار والكتابة أثناء كتابته لتصانيفه، فلعل أحدهم له ميول رافضية قد أدخل مثل هؤلاء الرافضة ضمن المجددين. \"\n[الشيخ عبد الرحمن الفقيه]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٩١) قال: حدثنا سليمان بن داود المهدي قال: أخبرنا ابن وهب، قال: أخبرني سعيد بن بن أبي أيوب، عن شراحيل بن زيد المعافري، عن أبي علقمة، فذكره.","vol":"11","page":319},{"text":"٨٨٨٢ - (خ م د) حذيفة بن اليمان - ﵄ – قال: «قام فينا رسولُ الله - ﷺ- مَقَامًا، فما تركَ شيئًا يكون من مقامه ذلك إلى قيام الساعة إلا حدّثَهُ، حَفِظَه من حَفِظَه ونَسِيَه من نَسِيَه، قد علمه أصحابي ⦗٣٢٥⦘ هؤلاء، وإنه ليكون منه الشيء قد نسيته، فأراه فأذكر كما يذكر الرجل وجه الرجل إذا غاب عنه، ثم إذا رآه عرفه» . أخرجه البخاري ومسلم وأبو داود (١) .\n_________\n(١) رواه البخاري ١١ / ٤٣٣ في القدر، باب ﴿وكان أمر الله قدرًا مقدورا﴾، ومسلم رقم (٢٨٩١) في الفتن، باب إخبار الني ﷺ فيما يكون إلى قيام الساعة، وأبو داود رقم (٤٢٤٠) في الفتن، باب ذكر الفتن ودلائلها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٨٥و٤٠١) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٥/٣٨٩) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والبخاري (٨/١٥٤) قال: حدثنا موسى بن مسعود، قال: حدثنا سفيان. ومسلم (٨/١٧٢) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن سفيان. وفيه (٨/. ١٧٢) قال: حدثنا عثمان بن أبي شيبة، إسحاق بن إبراهيم، قال عثمان: حدثنا. وقال إسحاق: أخبرنا جرير. وأبو داود (٤٢٤٠) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير.\nكلاهما -سفيان، وجرير - عن الأعمش، عن أبي وائل، فذكره.","vol":"11","page":324},{"text":"٨٨٨٣ - (م) حذيفة بن اليمان - ﵄ - قال: «أخبرني رسول الله - ﷺ- بما هو كائن إلى أن تقومَ الساعة، فما منه شيء إلا وقد سألته، إلا أني لم أسأله: ما يُخرِج أهل المدينة من المدينة؟» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٨٩١) في الفتن، باب إخبار النبي ﷺ فيما يكون إلى قيام الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٨٦) قال:حدثنا محمد بن جعفر. ومسلم (٨/١٧٢) قال:حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. (ح) رحدثني أبو بكر بن نافع، قال:حدثنا غندر. وفي (٨/١٧٣) قال:حدثنا محمد بن المثنى، قال: حدثني وهب بن جرير.\nكلاهما - محمد بن جعفر غندر، ووهب - عن عدي بن ثابت، عن عبد الله بن يزيد، فذكره.","vol":"11","page":325},{"text":"٨٨٨٤ - (م) عمرو بن أخطب الأَنصاري - ﵁ - قال: «صَلَّى رسولُ الله - ﷺ- يومًا الفجرَ، وصَعِدَ على المنبر، فخطبنا حتى حَضَرت الظهرُ، فنزل فصلى، ثم صعد المنبر، فخطبنا حتى حضرت العصر، ثم نزل فصلى، ثم صعد المنبر حتى غربت الشمس، فأخبرَنا بما [كان، وبما] هو كائن إِلى يوم القيامة، قال: فأعلمُنا أحفظُنا» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٨٩٢) في الفتن، باب إخبار النبي ﷺ فيما يكون إلى قيام الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٤١) .ومسلم عن شعبة (٨/١٧٣) قال:حدثني يعقوب بن إبراهيم الدورقي وجحاج بن الشاعر.\nثلاثتهم - أحمد بن حنبل، ويعقوب، وحجاج - عن أبي عاصم، قال: أخبرنا عرزة بن ثابت، قال: أخبرنا علباء بن أحمر، فذكره.","vol":"11","page":325},{"text":"٨٨٨٥ - (م) جابر بن عبد الله - ﵄ -: «أنَّ رسولَ الله - ﷺ- قَدِم من سفرٍ، فلما كان قُرْبَ المدينة هَاجَتْ ريحٌ شديدةٌ، تكاد أن ⦗٣٢٦⦘ تَدْفِنَ الراكب، فزعم أنَّ رسولَ الله - ﷺ- قال: بُعِثَتْ هذه الريحُ لموت منافق، فلما قدمنا المدينة إذا عظيم من المنافقين قد مات» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٧٨٢) في صفات المنافقين وأحكامهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣١٥) قال حدثنا أبو معاوية. وعبد بن حميد (١٠٢٩) قال: حدثنا إبراهيم بن الأشعث، قال: حدثنا فضيل بن عياض. ومسلم (٨/١٢٤) قال: حدثني أبو كريب محمد بن العلاء، قال: حدثنا حفص (يعني ابن غياث) .\nثلاثتهم - أبو معاوية، وفضيل، وحفص - عن الأعمش، عن أبي سفيان، فذكره.","vol":"11","page":325},{"text":"٨٨٨٦ - (خ) أبو هريرة - ﵁ - قال: «لما فُتِحَتْ خيبر أُهْدِيَتْ لرسول الله - ﷺ- شاة فيها سم، فقال رسولُ الله - ﷺ-: اجمعوا لي مَنْ كان هاهنا من اليهود، فجمعوا له، فقال رسولُ الله - ﷺ-: إني سائلكم عن شيء، فهل أنتم صادِقيَّ عنه؟ قالوا: نعم يا أبا القاسم، فقال لهم رسول - ﷺ-: مَن أبوكم؟ قالوا: فلان، قال: كذبتم، بل أبوكم فلان، قالوا: صَدَقتَ وبَرَرْتَ، فقال: هل أنتم صادقي عن شيء إن سألتكم عنه؟ قالوا: نعم يا أبا القاسم، وإن كَذَبنَاكَ عرفتَ كما عرفته في أبينا، قال لهم: مَنْ أهل النار؟ قالوا: نكون فيها يسيرًا، ثم تخلفونا فيها، قال رسولُ الله - ﷺ-: اخسؤوا فيها، واللهِ لا نَخْلُفكم فيها أبدًا، قال: هل أنتم صادقي عن شيء إن سألتكم عنه؟ قالوا: نعم يا أبا القاسم، قال: هل جعلتم في هذه الشاة سُمًا؟ قالوا: نعم، قال: فما حملكم على هذا؟ قالوا: أردنا إن كنت كاذبًا نستريحُ منك، وإن كنتَ صادقًا (١) لم يَضُرَّك» أخرجه البخاري (٢) .\n⦗٣٢٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اخسؤوا) خَسَأت الكلب: إذا طَرَدْتَهُ وأَبعَدتَهُ.\n_________\n(١) في نسخ البخاري المطبوعة: وإن كنت نبيًا.\n(٢) ٦ / ١٩٥ في الجهاد، باب إذا غدر المشركون بالمسلمين هل يعفى عنهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٥١) قال: حدثنا حجاج بن محمد، والدارمي (٧٠) قال أخبرنا عبد الله بن صالح، البخاري (٤/١٢١و٥/١٧٩) قال: حدثنا عبد الله بن يوسف. وفي (٧/١٨٠) قال: حدثنا قتيبة. والنسائي في الكبرى تحفة الأشراف (٩/١٣٠٠٨) عن قتيبة\nأربعتهم - حجاج بن محمد، وعبد الله بن صالح، عبد الله بن يوسف، وقيتبة - عن الليث بن سعد قال: حدثني سعيد بن أبي سعيد المقبري، فذكره.","vol":"11","page":326},{"text":"٨٨٨٧ - (خ م د) أنس بن مالك - ﵁ - «أن امرأةً يَهُودِيَّة أتَتْ رسولَ الله - ﷺ- بشاةٍ مسمومة، فجيء بها إلى رسولِ الله - ﷺ-، فسألها عن ذلك؟ فقالت: أردتُ لأقتلَكَ، فقال: ما كان الله ليُسَلِّطَكِ على ذلك - أو قال: عليَّ - قالوا: ألا نقتلها؟ [قال: لا] قال: فما زلت أعرفها في لَهَواتِ رسولِ الله - ﷺ-» أخرجه البخاري ومسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللهوات): جمع لَهاة، وهي الهنَة التي في أقصى الفم.\n_________\n(١) رواه البخاري ٥ / ١٦٩ في الهبة، باب قبول الهدية من المشركين، ومسلم رقم (٢١٩٠) في السلام، باب السم، وأبو داود رقم (٤٥٠٨) في الديات، باب فيمن سقى رجلًا سمًا أو أطعمه فمات أيقاد منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢١٨)، ومسلم (٧/١٥) قال:حدثنا هارون بن عبد الله.\nكلاهما - أحمد، وهارون - قالا:حدثنا روح بن عبادة.\n٢- وأخرجه البخاري (٣/٢١٤) وفي الأدب المفرد (٢٤٣) قال:حدثنا عبد الله بن عبد الوهاب. ومسلم (٧/١٤) وأبو داود (٤٥٠٨) قالا -مسلم أبو داود-حدثنا يحيى بن حبيب الحارثي.\nكلاهما - عبد الله، ويحيى - قالا:حدثنا خالد بن الحارث.","vol":"11","page":327},{"text":"٨٨٨٨ - (د) محمد بن شهاب الزهري قال: كان جابر يحدّثُ «أن يهوديةً من أهل خيبر سَمَّت شاة مَصْلِيَّةً، ثم أهْدَتْها لرسول الله - ﷺ-، فأخذ [رسولُ الله - ﷺ-] الذراع، وأكل منها، وأكل رَهْط من أصحابه معه، ثم قال لهم رسولُ الله - ﷺ-: ارفعوا أيديكم، وأرسل رسول - ﷺ- إلى اليهودية، فدعاها، فقال لها: سَمَمْتِ هذه الشاةَ؟ قالت اليهودية: مَنْ أخبرك؟ قال: أخبرتني ⦗٣٢٨⦘ هذه الذراعُ التي بيدي، قالت: نعم، قال: وما أردتِ إلى ذلك؟ قالت: قلت: إِن كان نَبيًا لم تَضُرَّه، وإن لم يكن نبيًا استرحنا منه، فعفا عنها [رسولُ الله - ﷺ-] ولم يعاقبها، وتُوُفِّي [بعض] أصحابه الذين أكلوا من الشاة، واحتَجَم رسول الله - ﷺ- على كاهله من أجل الذي أكل من الشاة، حَجَمه أبو هِنْد بِالقَرْن والشَّفْرة، وهو مولى لبني بَياضةَ من الأنصار» .\nوفي رواية أبي سلمة نحوه، وفيها: «فمات بِشْر بن البراء بن مَعْرور الأنصاري، فأرسل رسول الله - ﷺ- إلى اليهودية: ما حَمَلَكَ على الذي صنعتِ؟ ... فذكر نحوه، فأمر بها رسول الله - ﷺ- فقُتلت» ولم يذكر أمر الحجامة أخرجه أبو داود (١) .\nوهذا الحديث موضعه الفصل الثاني من هذا الباب، وإنما ذكرناه هاهنا ليجيء في جملة أحاديث الشاة المسمومة.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَصْلِيَّة) شاة مَصْلِيَّة، أي: مشوية.\n(الكاهل): مابين الكتفين.\n_________\n(١) رقم (٤٥١٠) في الديات، باب فيمن سقى رجلًا سمًا أو أطعمه فمات أيقاد منه، وإسناده منقطع، فإن الزهري لم يسمع من جابر بن عبد الله لكن يشهد له الأحاديث التي قبله، فهو بها صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٦٩) قال: أخبرنا الحكم بن نافع، قال: أخبرنا شعيب بن أبي حمزة. وأبو داود (٤٥١٠) قال: حدثنا سليمان بن داود المهري، قال: حدثنا ابن وهب، قال: أخبرني يونس.\nكلاهما - شعيب، ويونس - عن الزهري، فذكره.","vol":"11","page":327},{"text":"٨٨٨٩ - (د) عاصم بن كليب عن أبيه عن رجل من الأنصار قال: «خرجنا مع رسولِ الله - ﷺ- في جنازة، فرأيتُ رسول الله - ﷺ- وهو على القبر ⦗٣٢٩⦘ يُوصِي الحافر، يقول: أوسِعْ من قِبَل رجليه، أوسِعْ من قِبَل رأسه، فلما رجع استقبله داعِي امرأة، فأجاب ونحن معه، فجيء بالطعام، فوَضَع يده، ثم وضع القوم، فأكلوا، فَفَطَنَ آباؤنا ورسول الله - ﷺ- يلُوكُ لقمة في فمه، ثم قال: أجدُ لحم شاة أُخذت بغير إذن أهلها، فأرسلت المرأة تقول: يا رسول الله، إني أرسلت إلى النَّقِيع (١) - وهو موضع تُباعُ فيه الغنم - لتشتَري لي شاة، فلم توجد، فأرسلت إلى جارٍ لي قد اشترى شاة: أن يرسل بها إليَّ بثمنها، فلم يوجد، فأرسلتُ إلى امرأته، فأرسلتْ إليَّ بها، فقال رسولُ الله - ﷺ-: أطعمي هذا الطعام الأسْرَى» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يلوك) لاك اللقمة في فيه يلوكها: إذا مضعها.\n_________\n(١) وفي بعض النسخ: البقيع، قال الخطابي: أخطأ من قال بالموحدة.\n(٢) رقم (٣٣٣٢) في البيوع، باب في اجتناب الشبهات، وإسناده صحيح، ورواه أيضًا البيهقي، ولفظ الحديث إلى البيهقي أقرب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٩٣) قال: حدثنا معاوية بن عمرو. قال: حدثنا أبو إسحاق، عن زائدة. وفي (٥/٤٠٨) قال: حدثنا محمد بن فضيل. وأبو داود (٣٣٣٢) قال: حدثنا محمد بن العلاء. قال: أخبرنا ابن إدريس.\nثلاثتهم - زائدة، ومحمد بن فضيل، وابن إدريس - عن عاصم بن كليب، عن أبيه، فذكره.","vol":"11","page":328},{"text":"٨٨٩٠ - (خ م س) عائشة - ﵂ - أن بعض أزواج النبي - ﷺ- قلن: «يا رسولَ الله، أيُّنا أسْرَعُ بك لُحوقًا؟ قال: أطولكن يدًا، فأخذوا قَصَبة يذرعونها، فكانت سَوْدةُ أطولهن يدًا، فعلمنا بعدُ: أنما كان طولُ يدها الصدقة، وكانت أسرعَنا لحوقًا به، وكانت تحب الصدقة» . أخرجه البخاري ومسلم.\nولمسلم قالت: قال رسولُ اللهﷺ-: «أسرعكن لحوقًا بي أطولكن ⦗٣٣٠⦘ يدًا، قالت: فكنَّ يتطاولن، أَيَّتُهن أطول يدًا، فكانت أطولنا يدًا زينب لأنها كانت تعمل بيدها وتتصدق» (١) .\n_________\n(١) رواه البخاري ٣ / ٢٢٦ و٢٢٧ في الزكاة، باب أي الصدقة أفضل وصدقة الشحيح الصحيح، ومسلم رقم (٢٤٥٢) في فضائل الصحابة، باب من فضائل زينب ﵂، والنسائي ٥ / ٦٦ و٦٧ في الزكاة، باب فضل الصدقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم. (٧/١٤٤) قال: حدثنا محمود بن غيلان أبو أحمد. قال: حدثنا الفضل بن موسى السيناني، قال: أخبرنا طلحة بن يحيى بن طلحة عن عائشة بنت طلحة فذكرته.","vol":"11","page":329},{"text":"٨٨٩١ - (د) هلال بن عمرو قال: سمعت عليًا يقول: قال رسولُ الله - ﷺ-: «يخرج رجل من وراء النهر، يقال له: الحارث، على مقدمته رجل يقال له: منصور، يُوَطِّئ - أو يُمَكِّنُ - لآل محمد كما مكَّنَتْ قريش لرسولِ الله - ﷺ-، وجب على كل مؤمنٍ نصرُه، أو قال: إجابتُه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٢٩٠) في المهدي، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٢٩٠) قال:حدثت عن هارون بن المغيرة، قال:حدثنا عمرو بن أبي قيس، عن مطرف بن ييرف، عن أبي الحسن، عن هلال بن عمرو، فذكره.","vol":"11","page":330},{"text":"٨٨٩٢ - () ابن أبي كثير قال: قال أبو سهم: «مَرَّت بي امرأة في المدينة، فأخذتُ بكَشْحها، ثم أطلقتها، فأصبح رسولُ الله - ﷺ- في المدينة يبايعُ الناسَ، فأتيته، فقال: ألستُ صاحبَ الجَبْذة بالأمس؟ قلت: بلى، فإني لا أعود يا رسول الله، فبايعني» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أحمد في \" المسند \" ٥ / ٢٩٣، وإسناده حسن، وذكره الحافظ في \" الإصابة \" ونسبه إلى النسائي والبغوي وقال: إسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذا الحديث أخرجه رزين.","vol":"11","page":330},{"text":"<span data-type=\"title\" id=toc-1986>الفصل الثاني: في تكليم الجمادات له، وانقيادها إليه - ﷺ </span>-\n٨٨٩٣ - (ت) علي بن أبي طالب - ﵁ - قال: «كنتُ مع رسولِ الله - ﷺ- بمكة، فخرجنا في بعض نواحيها، فما استقبلَه شَجَر ولا جبل إلا وهو يقول: السلام عليك يا رسول الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٣٠) في المناقب، باب رقم (٨)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٢١) قال:حدثنا فروة. والترمذي (٣٦٢٦) قال:حدثنا عباد بن يعقوب الكوفي.\nكلاهما - فروة، وعباد - قالا:حدثنا الوليد بن أبي ثور. عن إسماعيل السدي، عن عباد بن أبي يزيد. وفي رواية فروة: عباد أبي يزيد، فذكره.","vol":"11","page":331},{"text":"٨٨٩٤ - (م ت) جابر بن سمرة - ﵁ - أَنَّ رسولَ الله - ﷺ- قال: «إنَّ بمكةَ حجرًا كانَ يُسَلِّم عَلَيَّ لَيَالِيَ بُعِثْتُ، إِني لأعرفه الآن» أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٢٧٧) في الفضائل، باب فضل نسب النبي ﷺ وتسليم الحجر عليه قبل النبوة، والترمذي رقم (٣٦٢٨) في المناقب، باب رقم (٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١-أخرجه أحمد (٥/٨٩ و٩٥) والدارمي (٢٠) قال:حدثنا محمد بن سعيد. ومسلم (٧/٥٨) قال: حدثنا أبو بكر بن أبي شيبة.\nثلاثتهم أحمد، ومحمد بن سعيد، وأبو بكر - عن يحيى بن أبي بكير، قال:حدثنا إبراهيم بن طهمان.\n٢- أخرجه أحمد (٥/١٠٥) والترمذي (٣٦٢٤) قال:حدثنا محمد بن بشار، ومحمود بن غيلان.\nثلاثتهم - أحمد، وابن بشار، محمود - عن سليمان بن داود - أبو داود الطيالسي - قال: حدثنا سليمان بن معاذ الضبي كلاهما - ابن طهمان، وسليمان - عن سماك بن حرب، فذكره.","vol":"11","page":331},{"text":"٨٨٩٥ - (ت) عبد الله بن عباس - ﵄ - قال: «جاء أعرابي إِلى رسول الله - ﷺ-، فقال: بِمَ أعْرِفُ أنكَ رسول الله؟ قال: إن دعوتُ هذا العِذْق من النخلة تشهد أني رسول الله؟ فدعاه رسول الله - ﷺ-، فجعل الْعِذْقُ ينزل من النخلة، حتى سقط إلى رسول الله - ﷺ- وقال: السلام عليك يا رسول الله، ثم قال له رسول الله - ﷺ-: ارجع ⦗٣٣٢⦘ إلى مَوضِعك، فعاد إِلى موضعه والتأم، فأسْلَمَ الأعرابيُّ عند ذلك» . أخرجه الترمذي، ولم يذكر «سلام العذق على النبي - ﷺ-» (١) .\n_________\n(١) رقم (٣٦٣٢) في المناقب، باب رقم (٩)، وفي سنده شريك القاضي، وفيه كلام، ومع ذلك فقد قال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٢٣) (١٩٥٤) قال: حدثنا أبو معاوية. والدارمي (٢٤) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا جرير، وأبومعاوية.\nكلاهما - أبو معاوية، وجرير - عن الأعمش، عن أبي ظبيان، فذكره.\n* وأخرجه الترمذي (٣٦٢٨) قال: حدثنا محمد بن إسماعيل، قال: حدثنا محمد بن سعيد، قال: حدثنا شريك، عن سماك، عن أبي ظبيان، عن بن عباس، فذكرته.","vol":"11","page":331},{"text":"٨٨٩٦ - (خ م) معن بن عبد الرحمن قال: سمعت أبي، قال: سألتُ مسروقًا: «من آذن النبيَّ - ﷺ- بالجن ليلةَ استمعوا القرآن؟ فقال: حدثني أبوك - يعني: عبد الله بن مسعود - أنه قال: آذَنَتْ بهم شجرة» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٧ / ١٣١ في فضائل أصحاب النبي ﷺ، باب ذكر الجن، ومسلم رقم (٤٥٠) في الصلاة، باب الجهر بالقراءة في الصبح والقراءة على الجن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٥/٥٨) قال: حدثنا عبيد الله بن سعيد. ومسلم (٢/٣٧) قال:حدثنا سعيد بن محمد الجرمي، وعبيد الله بن سعيد.\nكلاهما - عبيد الله، وسعيد بن محمد - قالا:حدثنا أبو أسامة، قال:حدثنا مسعر، عن معن بن عبد الرحمن، قال:سمعت أبي، قال:فذكره..\n* أخرجه الحميدي (١٢٣) قال:حدثنا سفيان، عن مسعر، عن عمرو بن مرة، عن أبي عبيدة، قال:قال لي مسروق: أخبرني أبوك أن شجرة أنذرت النبي -ﷺ- بالجن.","vol":"11","page":332},{"text":"٨٨٩٧ - (خ س) جابر بن عبد الله - ﵄ - قال: «كان في مسجد رسولِ الله - ﷺ- جِذْعٌ في قِبلته، يقوم إليه رسول الله - ﷺ- في خطبته، فلما وُضِعَ المِنْبَرُ سمعنا للجِذْعِ مثل أصواتِ العِشار، حتى نزل رسولُ الله - ﷺ- فوضع يده عليه» .\nقال الحسن: «كان واللهِ يَحِنُّ لِمَا كان يسمع عنده من الذِّكر» .\nوفي رواية قال: «كانَ المسجد مسقوفًا على جُذوع من نَخْل، فكان رسول الله - ﷺ- إذا خطب يقوم إلى جِذع منها» ... وذكر نحوه.\nوفي رواية: «أن امرأة من الأنصار قالت لرسول الله - ﷺ-: ألا أجْعَلُ ⦗٣٣٣⦘ لك شيئًا تَقْعُدُ عليه؟ فإن لي غلامًا نجارًا، قال: إن شئتِ، قال: فَعَمِلَتْ له المنبر، فلما كان يومُ الجمعة قعد النبيُّ - ﷺ- على المنبر الذي صُنِع له، فصاحت النَّخلةُ التي كان يخطب عندها، حتى كادت تنشق - وفي أخرى: فصاحت النخلة صياح الصبيْ - فنزل النبي - ﷺ- حتى أخذها فضمها إليه، فجعلت تَئِنُّ أنين الصبيِّ الذي يُسَكَّت، حتى استقرت» قال: بكت على ما كانت تسمع من الذكر. أخرجه البخاري.\nوفي رواية النسائي قال: «كان رسولُ الله - ﷺ- إذا خطبَ يَسْتَنِدُ إلى جِذع نخلة من سَواري المسجد، فلما صُنِعَ المنبر واستوى عليه اضطربت تلك السارية تَحِنُّ كحنين الناقة، حتى سمعها أهل المسجد، حتى نزل إليها رسول الله - ﷺ- فاعتنقها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العشار) جمع عُشَراء، وهي الناقة الحامل التي أتى عليها عشرة أشهر من حملها.\n_________\n(١) رواه البخاري ٢ / ٣٢٢ في الجمعة، باب الخطبة على المنبر، وفي المساجد، باب الاستعانة بالنجار والصناع في أعواد المنبر والمسجد، وفي البيوع، باب النجار، وفي الأنبياء، باب علامات النبوة في الإسلام، والنسائي ٣ / ١٠٢ في الجمعة، باب مقام الإمام في الخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٠٠) قال: حدثنا وكيع. والبخاري (١/١٢٢و٣/٨٠) قال: حدثنا خلاد بن يحيى. وفي (٤/٢٣٧) قال: حدثنا أبونعيم.\nثلاثتهم - وكيع، وخلاد، وأبو نعيم - قالوا: حدثنا عبد الواحد بن أيمن، عن أبيه، فذكره.\nأخرجه أحمد (٣/٢٩٥) قال: حدثنا عبد الرزاق وروح. وفي (٣/٣٢٤) قال: حدثنا محمد بن بكر. والنسائي (٣/١٠٢) قال: أخبرنا عمرو بن سواد بن الأسود، قال: أنبأنا ابن وهب.\nأربعتهم - عبد الرزاق، وروح، وابن بكر، وابن وهب - عن ابن جريج قال: أخبرني أبو الزبير، فذكره.\nوفي الرواية الأخرى:\nأخرجه أحمد (٣/٣٠٦) . وابن ماجة (١٤١٧) قال: حدثنا أبو بشر بن بكر بن خلف.\nكلاهما - أحمد وأبو بشر قالا: حدثنا محمد بن أبي عدي، عن سليمان التيمي،. عن أبي النضر، فذكره.","vol":"11","page":332},{"text":"٨٨٩٨ - (خ ت) عبد الله بن عمر - ﵄ - قال: «كان ⦗٣٣٤⦘ رسولُ الله - ﷺ- يخطب إلى جذع، فلما اتُّخِذَ المنبرُ تحوَّل إِليه، فحنّ الجذع، فأتاه فمسح بيده عليه» . وفي رواية «أن النبيَّ - ﷺ- لما أسَنَّ وكَبِرَ، قيل: ألا نتخذ لك منبرًا؟ ..» وذكر الحديث، وفيه: «فنزل إليه فاحتضنه، وسَارَّه بشيء» . أخرجه البخاري.\nوفي رواية الترمذي: «فأتاه فالتزمه، فَسَكَنَ» (١) .\n_________\n(١) رواه البخاري ٦ / ٣٣١ و٣٣٢ في الأنبياء، باب علامات النبوة في الإسلام، والترمذي رقم (٥٠٥) في الصلاة، باب ما جاء في الخطبة على المنبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٣١) قال: أخبرنا عثمان بن عمر. والبخاري (٤/٢٣٧) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى بن كثير أبو غسان. (ح) قال: وقال عبد الحميد: أخبرنا عثمان بن عمر. والترمذي (٥٠٥) قال: حدثنا أبو حفص عمرو بن علي الفلاس، قال: حدثنا عثمان بن عمر، ويحيى بن كثير أبو غسان العنبري.\nكلاهما - عثمان بن عمر، ويحيى بن كثير - قالا: حدثنا معاذ بن العلاء، عن نافع، فذكره.\n*في رواية يحيى بن كثير عند البخاري قال: حدثنا أبو حفص وأسمه عمر بن العلاء أخو أبي عمرو بن العلاء.\n* قال المزي: عبد الحميد هذا يقال: إنه عبد بن حميد. والله أعلم. هكذا رواه البخاري. وقيل: إن قوله: -عمر بن العلاء-، وهم. والصواب: معاذ بن العلاء كما وقع في","vol":"11","page":333},{"text":"٨٨٩٩ - (ت) أنس بن مالك - ﵁ - «أنَّ رسولَ الله - ﷺ- خطب إلى لِزْقِ جِذْعِ، واتخذوا له مِنْبَرًا يخطب عليه، فحنَّ الجذع حنين الناقة، فنزل النبي - ﷺ- فمسَّهُ، فسكن» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٣١) في المناقب، باب رقم (٩)، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن صحيح غريب، قال: وفي الباب عن أُبي، وجابر، وابن عمر، وسهل بن سعد، وابن عباس، وأم سلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الدارمي (٤٢) قال: أخبرنا محمد بن أحمد بن أبي خلف. والترمذي (٣٦٢٧) قال حدثنا محمود بن غيلان وابن خزيمة (١٧٧٧) قال: حدثنا محمد بن بشار\nثلاثتهم - ابن أبي خلف، وابن غيلان، وابن بشار -.\nقالوا: حدثنا عمر بن يونس، عن عكرمة بن عمار، عن إسحاق، فذكره.","vol":"11","page":334},{"text":"<span data-type=\"title\" id=toc-1987>الفصل الثالث: في زيادة الطعام والشراب</span>\n٨٩٠٠ - (خ م) عمران بن حصين - ﵁ - قال: «كنا في ⦗٣٣٥⦘ سفر مع النبي - ﷺ- وإنا أسْرَيْنَا، حتى إذا كنا في آخر الليل وقعنا وقعة، ولا وقعةَ عند المسافر أحْلَى منها، فما أيقظنا إلا حَرُّ الشمس، فكان أولَ من استيقظ فلان، ثم فلان، ثم فلان - يسميهم أبو رجاء العُطاردي، فَنَسِي عوف - ثم عمر بن الخطاب الرابع، وكان النبيُّ - ﷺ- إذا نام لم نُوقظه حتى يكون هو يستيقظ؛ لأنا لا ندري ما يحدُثُ له في نومه، فلما استيقظ عمر، ورأى ما أصاب الناس، وكان رجلًا جليدًا - وعند مسلم: وكان أجوف جليدًا - كَبَّر ورفع صوته بالتكبير، فما زال يكبِّر ويرفعُ صوته بالتكبير حتى استيقظ لصوته النبيُّ - ﷺ-، فلما استيقظ شَكوْا إليه الذي أصابهم، فقال: لا ضَيْرَ- أو لا يضِيرُ - ارتَحِلُوا، فارتحل، فسار غير بعيد، ثم نزل، فدعا بالوَضوء، فتوضأ، ونُودِيَ بالصلاة، فصلَّى بالناسِ، فلما انْفَتَلَ من صلاته إذا هو برجل معتزل لم يُصَلِّ مع القوم، فقال: ما منعك يا فلان أن تصلي مع القوم؟ قال: أصابتني جَنَابَةٌ ولا ماء، قال: عليك بالصعيد فإنه يكفيك، ثم سار النبي - ﷺ-، فاشتكى إليه الناس من العطش، فنزل، فدعا فلانًا - كان يسميه أبو رجاء، ونسيه عوف - ودعا عليًّا، فقال: اذهبا فابغِيا الماء، فانطلقا، فتلقَّيَا امرأة بين مزادتين - أو سطيحتين - من ماء، على بعير لها، فقالا لها: أين الماء؟ فقالت: عَهْدي بالماء أمسِ هذه الساعة، ونَفَرُنا خُلوف (١)، قالا لها: انطلقي إذًا، قالت: إلى أين؟ قالا: إلى رسول الله - ﷺ-، ⦗٣٣٦⦘ قالت: الذي يقال له: الصابئ؟، قالا: هو الذي تعنين، فانطلقي فجاءا بها إلى النبي - ﷺ-، وحَدَّثاه الحديث، قال: فاستَنْزَلوها عن بعيرها، ودعا النبي - ﷺ- بإناء، فأفرغ فيه من أفواه المزادتين - أو السطيحتين - وأوكأ أفواههما، وأطلق العَزالي، ونُودِي في الناس: اسْقُوا واستقوا، فسقى من شاء، واستقى من شاء، وكان آخرَ ذلك: أن أعطى الذي أصابته الجنابة إناءًا من ماء، فقال: اذهب فأفرغه عليك، وهي قائمة تنظر إلى ما يفعل بمائها، وايم الله لقد أُقْلِع عنها، وإنه ليخيَّل إلينا أنها أشَدُّ مِلْئةً منها حين ابتُدأ فيها، فقال النبي - ﷺ-: اجمعوا لها، فجمعوا لها من بين عَجْوة ودقيقةٍ وسَويقة، حتى جمعوا لها طعامًا، فجعلوه في ثوب، وحملوها على بعيرها، ووضعوا الثوب بين يديها، وقال لها: تعلمِين ما رَزِئنا من مائك شيئًا، ولكن الله هو الذي أسقانا، فأتت أهلها وقد احتُبِست عنهم، وقالوا: ما حَبَسَكِ يا فلانة؟ قالت: العَجَبُ، لَقِيني رجلان، فذهبا بي إلى هذا الصّابئ، ففعل كذا وكذا، والله إنه لأسْحَرُ الناسِ من بين هذه وهذه - وقالت: بإصبعيها السبابة والوسطى، فرفعتهما إلى السماء وتعني: السماء والأرض - أو إنه لرسول الله حقًا، فكان المسلمون بعدُ يُغِيرون على من حولها من المشركين، ولا يصيبون الصِّرْمَ الذي هي منه، فقالت يومًا لقومها: ما أرى إلا أن هؤلاء القوم يَدعونكم عمدًا، فهل لكم في الإسلام؟ فأطاعوها، فدخلوا في الإسلام» . ⦗٣٣٧⦘\nوفي رواية «إنَّ أوَّل من استيقظ أبو بكر، ثم استيقظ عمر، فقعد أبو بكر عند رأسه، فجعل يكبِّر، ويرفع صوته، حتى استيقظ النبيُّ - ﷺ-، وإنه ﵊ قال: ارتَحِلوا، فسار [بنا] حتى إذا ابيَضَّتِ الشمس نزل فصلَّى بنا الغداة، قال عمران: ثم عَجَّلَني في ركبٍ بين يديه نطلب الماء، وقد عَطِشْنَا عَطَشًا شدِيدًا، فبينا نحن نسير إذا بامرأةٍ سادلةٍ رِجلَيْها بين مزادتين، فقلنا لها: أين الماء؟ قالت: هيهات هيهات، لا ماءَ لكم، فقلنا: كم بين أهلِكِ وبين الماءِ؟ قالت: مسيرةُ يوم وليلة ... وذكره، قال: فاستقبلنا بها رسول الله - ﷺ-، فسألها فأخبرتْهُ بمثل الذي أخبرتنا، وأخبرتْهُ أنها مُوتِمَة، فأمر براويتها فأُنيخت، فمَجَّ في العَزْلاوَين العُلياوَين، ثم بعث براويتها، فشربنا، ونحن أربعون رجلًا عطاشًا (٢) حتى رَوِينا، وملأَنا كل قِرْبةٍ معنا وإِداوةٍ، وغَسّلْنَا صاحِبَنَا، غير أنَّا لم نَسْقِ بعيرًا، وهي تكاد تنضرج بالماء - يعني: المزادتين - ثم قال: هاتُوا ما عندكم، فجمعنا لها من كِسَرٍ وتَمْر، وصَرَّ لها صُرَّةً، فقال لها: اذهبي، فأطعمي هذا عيالَكِ، واعلمي أنا لم نرزأ من مائك شيئًا، وإنما الله سقانا، فلما أتت أهلها قالت: لقد لقيت أسْحَرَ البشر، [أ] وإنه لنبيٌّ كما زعم، وكان من أمره ذَيْتَ وذَيْتَ، فهدى الله ذلك الصِّرْمَ بتلك المرأة، فأسْلَمَتْ وأسلموا» أخرجه البخاري ومسلم (٣) . ⦗٣٣٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جليدًا) الجليد: الجَلْدُ القويُّ في نفسه وجسمه.\n(الأجوف): الضخم الجوف، العظيمه.\n(الضيرُ والضرَر): المضرة، و(لا يضير) لا يضرُّ، إلا أنه تفعل من الضير.\n(الصعيد): وجه الأرض، وقيل: التراب خاصة.\n(المزادة): القِربة والراوية.\n(النفر): جماعة القوم، وقيل: هم من ثلاثة إلى عشرة.\n(الخُلوف): الغُيَّب عن الحي، والمعنى: أن الرجال قد خرجوا من الحيِّ، وأقام النساء، وقيل: إنَّ الخلوف من الأضداد، يكون بمعنى المقيمين، والراحلين.\n(الصابئ): الذي خرج من دِينٍ إلى دِينٍ آخَرَ، وكان المشركون يُسَمُّونَ رسول الله - ﷺ -: الصابئ، لمفارقته دِينَهم.\n(العَزالِي): أفواه المزادة السفلى، واحدها: عَزلاء.\n(الإيكاء): الشدُّ والربط، و\" الوكاء \": ما يشد به رأس القِرْبة وغيرها من خيط ونحوه. ⦗٣٣٩⦘\n(ما رَزأنا) أي: ما أخذ منا ولا نقصنا.\n(الصِّرْم): طائفة من القوم ينزلون بإبلهم ناحيةً من الماء منفردين.\n(امرأة موتمة) أي: ذات أيتام.\n(تنضرج) المزادة بالماء، أي: تنشق من الامتلاء.\n(ذَيت وذَيت): كيت وكيت، وكذا وكذا وهي من ألفاظ الكنايات.\n_________\n(١) وفي بعض النسخ: خلوفًا، بالنصب على أنه حال سد مسد الخبر.\n(٢) في نسخ مسلم المطبوعة: عطاش.\n(٣) رواه البخاري ١ / ٣٧٩ - ٣٨٤ في التيمم، باب الصعيد الطيب وضوء المسلم يكفيه من الماء، وباب التيمم ضربة، وفي الأنبياء، باب علامات النبوة في الإسلام، ومسلم رقم (٦٨٢) في المساجد، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٤) قال: حدثنا يحيى، عن عوف. والدارمي (٧٤٩) قال: أخبرنا محمد بن العلاء قال: حدثنا أبوأسامة قال: حدثنا عوف. والبخاري (١/٩٣) قال: حدثنا مسدد، قال: حدثني يحيى بن سعيد، قال: حدثنا عوف. وفي (١/٩٦) قال: حدثنا عبدان، قال: حدثنا أخبرنا عبد الله، قال: أخبرنا عوف. وفي (٤/٢٣٢) قال: حدثنا أبو الوليد. قال: حدثنا سلم بن زريد، ومسلم (٢/١٤٠) قال: حدثني أحمد بن سعيد بن صخر الدارمي، قال: حدثنا عبيد الله بن عبد المجيد، قال: حدثنا سلم بن زربر العطاردي. وفي (٢/١٤١) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا النضر بن شميل، قال: حدثنا عوف بن أبي جميلة الأعرابي. والنسائي (١/١٧١) وفي الكبرى (٣٠٢) قال: أخبرنا سويد بن نصر، قال: حدثنا عبد الله، عن عوف. وابن خزيمة (١١٣و ٢٧١و٩٨٧ و٩٩٧) قال: حدثنا بندار، قال: حدثنا يحيى بن سعيد، وابن أبي عدي ومحمد بن جعفر، وسهل بن يوسف وعبد الوهاب بن عبد المجيد الثقفي. قالوا: حدثنا عوف.\nكلاهما - عوف، وسلم - عن أبي رجاء العطاردي، فذكره.","vol":"11","page":334},{"text":"٨٩٠١ - (م د) أبو قتادة الأنصاري - ﵁ - قال: «خطبنا رسولُ الله - ﷺ-، فقال: إنكم تسيرون عَشِيَّتكم وليلتكم، وتأتون الماء إن شاء الله غدًا، فانطلق الناسُ لا يَلْوِي أحد على أحد، قال أبو قتادة: فبينما رسول الله - ﷺ- يسير حتى ابْهارّ الليلُ، وأنا إلى جنبه، قال: فنعسَ رسول الله - ﷺ-، فمال عن راحلته، فأتيته فدَعَمْتُه من غير أن أُوقِظَه، حتى اعتدل على راحلته، قال: ثم سار حتى إذا تَهَوَّر الليلُ مال عن راحلته، قال: فدعَمْتُه، من غير أن أُوقِظَهُ، حتى اعتدل على راحلته، قال: ثم سار حتى إذا كان من آخر السَّحَر مَال مَيْلةً هي أشدُّ من الميْلَتين الأُوليين، حتى كاد يَنْجَفِلُ، فأتيته فدعمتُهُ، فرفع رأسَهُ، فقال: من هذا؟ قال: أبو قتادة، قال: متى كان هذا مَسِيرُكَ مِنِّي؟ قلت: ما زال هذا مسيري منذُ الليلة، قال: حَفِظَكَ الله بما حفِظت به نبيَّه، ثم قال: هل ترانا نخفى على الناس؟ ثم قال: هل ترى من أحد؟ قلت: هذا راكب، ثم قلت: هذا راكب آخرُ، حتى اجتمعنا ⦗٣٤٠⦘ فكنَّا سبعةَ رَكْبٍ، قال: فمال رسولُ الله - ﷺ- عن الطريق، فوضع رأسه، ثم قال: احفظوا علينا صلاتنا، فكان أولَ من استيقظ رسولُ الله - ﷺ-، والشمس في ظهره، قال: فقمنا فَزِعين، ثم قال: اركبوا فركبنا، فَسِرْنا حتى إذا ارتفعت الشمس نزل، ثم دعا بِميضأةٍ كانت معي، فيها شيء من ماء، قال: فتوضأ منها وُضوءًا دون وُضوء، قال: وبقي فيها شيء من ماءٍ، ثم قال لأبي قتادة: احفظ علينا مِيضأتك، فسيكون لها نبأ، ثم أَذَّن بلال بالصلاة، فصلَّى رسولُ الله - ﷺ- ركعتين، ثم صلى الغداة، فصنع كما كان يصنع كلَّ يوم، قال: وركب رسولُ الله - ﷺ-، وركبنا معه، قال: فجعل بعضُنا يهمِس إلى بعض: ما كفَّارةُ ما صنعنا بتفريطنا في صلاتنا؟ ثم قال: أمَا لكم فيَّ أسوةٌ حسنة (١)؟ ثم قال: أما إنَّه ليس في النوم تفريط، إنما التفريط على من لم يُصَلِّ الصلاة حتى يجيءَ وقت الصلاة الأخرى، فمن فعل ذلك فليصلها حين يَنْتَبِهُ لها، فإذا كان الغَدُ فليُصلها عند وقتها، ثم قال: ما ترون الناس صنعوا؟ قال: أصبح الناس فَقَدُوا نَبِيَّهم، فقال أبو بكر وعمر: رسولُ الله - ﷺ- بعدَكم، لم يكن ليُخَلِّفكم، وقال الناس: إنَّ رسول الله بين أيديكم، فإن يطيعوا أبا بكر وعمر يرْشُدُوا، قال: فانتهينا إلى الناس حين امتدَّ النهارُ وحَمِيَ كُلُّ شيء، وهم يقولون: يا رسول الله هلكنا عَطَشًا (٢)، قال: لا هُلْكَ عليكم، ثم قال: أطلقوا لي غُمْري، قال: ودعا بالميضأة، فجعل ⦗٣٤١⦘ رسول الله - ﷺ- يصبّ، وأبو قتادة يسقيهم، فلم يَعْدُ أن رأى الناسُ ماءً في الميضأة، تكابُّوا عليها، فقال رسول الله - ﷺ-: أحسِنوا الملأَ، كلّكم سَيَرْوى، قال: ففعلوا، فجعل رسولُ الله - ﷺ- يصبُّ وأَسْقِيهم، حتى ما بقي غيري وغيرُ رسول الله - ﷺ-، قال: ثم صَبَّ رسول الله - ﷺ-، فقال لي: اشرب، فقلت: لا أشرب حتى تشرَبَ يا رسول الله، قال: إن ساقي القوم آخرهم، قال: فشرِبت، وشرِبَ رسول الله - ﷺ-، قال: فأتى الناسُ الماء جامِّين رِواء» .\nقال: فقال عبد الله بن رباح: إِني لأُحَدِّثُ الناس هذا الحديث في مسجد الجامع؛ إذ قال عمران بن حُصين: «انظر أيُّها الفتى كيف تحدِّث؟ فإني أحدُ الركب تلك الليلة، قال: فقلت: فأنتَ أعلمُ بالحديث، فقال: ممن أنتَ؟ قلت: من الأنصار، قال: حَدِّث، فأنت أعلم بحديثكم، قال: فحدَّثت القوم، فقال عمران: شهِدتُ تلك الليلة، وما شعرت أن أحدًا حفِظَه كما حفظتُهُ» أخرجه مسلم.\nوأخرج أبو داود بعض هذا الحديث في «باب: من نام عن صلاة أو نسيها لحاجته إليه» وهذا لفظه قال: «إن النبيَّ - ﷺ- كان في سفرٍ له، فمال رسولُ الله - ﷺ-، ومِلتُ معه، فقال: انظر، فقلت: هذا راكب، هذان راكبان، هؤلاء ثلاثة، حتى صِرْنَا سبعةً، فقال: احفظوا علينا صلاتنا ⦗٣٤٢⦘ يعني الفجر - فَضُرِبَ على آذانهم، فما أيقظهم إلا حَرُّ الشمس، فقاموا وساروا هُنَيَّة، ثم نزلوا فتوضؤوا، وأذّن بلال، فصلّوا ركعتي الفجر، ثم صلّوا الفجر وركبوا، فقال بعضهم لبعض: قد فرّطنا في صلاتنا، فقال النبي - ﷺ-: إِنَّه لا تفريط في النوم، إِنما التفريط في اليقظة، فإذا سها أحدكم عن صلاة فليصلها حين يذكرها، ومن الغَدِ للوقت» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يلوي) على كذا، أي: لا يعطف عليه، ولا يلتفت، وألوى رأسه ولواه: أماله من جانب إلى جانب.\n(ابهارَّ) الليل: مضى نصفه، وقيل: استنار بكواكبه.\n(دَعَمْتُه): أقمتُه وأسنَدْتُه.\n(تهوَّر) الليل: ذهب معظمه، وبقي أيسره.\n(يَنْجَفِل): ينقلب عن راحلته ويسقط.\n(يهمس) الهمس: الكلام الخفيُّ.\n(أحسِنوا المَلأَ) بفتح الميم واللام وبالهمز: الخُلُق، وجمعه: أملاء، وكثير من قرَّاء الحديث يقولون: المِلْء - بكسر الميم وسكون اللام - قال ⦗٣٤٣⦘ ابن الجوزي: وسمعت [ابن] الخشَّاب يقرؤها كذلك، وفسّرها فقال: ملء القِرَب، وأُنكِرَ عليه ذلك.\n(النبأ): الخبر، والمراد: أنها يكون لها شأن يتحدَّث به الناس.\n(الغُمَر): القَدَح الصغير.\n(جامّين) أي: مستريحين من التَّعَب والإعياء.\n(الرِّواء): جمع راوٍ، وهو المستكفي من الماء.\n(فلْيصلّها حين يذكرها ومن الغد للوقت) قال الخطابيُّ: لا أعلم أحدًا من الفقهاء قال بهذا، ولا عمل به وجوبًا، ويشبه أن يكون الأمر به استحبابًا لتحرز فضيلة الوقت في القضاء عند مصادفة الوقت، والله أعلم.\n_________\n(١) في نسخ مسلم المطبوعة: أما لكم في أسوة.\n(٢) في نسخ مسلم المطبوعة: هلكنا، عطشنا.\n(٣) رواه مسلم رقم (٦٨١) في المساجد، باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها، وأبو داود رقم (٤٣٧) و(٤٣٨) و(٤٣٩) و(٤٤٠) و(٤٤١) في الصلاة، باب فيمن نام عن الصلاة أو نسيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٩٨) قال: حدثنا يزيد بن هارون، قال: أخبرنا حماد بن سلمة، عن ثابت. (ح) قال حماد: وحدثنا حميد الطويل، عن بكر بن عبد الله المزني. وفي (٥/٣٠٢) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن قتادة. ومسلم (٢/١٣٨) قال: حدثنا شيبان بن فروخ، قال: حدثنا سليمان، يعني ابن المغيرة. قال: حدثنا ثابت. وعبد الله بن أحمد في «زياداته على المسند» (٥/٢٩٨) قال: حدثنا إبراهيم بن الحجاج. قال: حدثنا حماد بن سلمة، عن ثابت. وفي (٥/٢٩٨) قال: حدثنا إبراهيم. قال: حدثنا حماد، عن حميد، عن بكر بن عبد الله. وابن خزيمة (٤١٠) قال: حدثنا محمد بن أبي صفوان الثقفي. قال: حدثنا بهز - يعني ابن أسد. قال: حدثنا حماد - يعني ابن سلمة - قال: أخبرنا ثابت البناني.\nثلاثتهم - ثابت البناني، وبكر بن عبد الله، وقتادة - عن عبد الله بن رباح، فذكره.\n(*) رواية قتادة: ليس فيها حديث عمران بن حصين.\n* وجاء مختصرا على: «ذكروا للنبي -ﷺ- نومهم عن الصلاة. فقال: إنه ليس في النوم تفريط، إنما التفريط في اليقظة، فإذا نسي أحدكم صلاة أو نام عنها فليصلها إذا ذكرها» .\nأخرجه أحمد (٥/٣٠٥) قال: حدثنا هاشم. قال: حدثنا المبارك، عن بكر بن عبد الله. وأبو داود (٤٤١) قال: حدثنا العباس العنبري. قال: حدثنا سليمان بن داود. وهو الطيالسي. قال: حدثنا سليمان - يعني ابن المغيرة - عن ثابت. والترمذي (١٧٧) قال: حدثنا قتيبة. قال: حدثنا حماد بن زيد، عن ثابت البناني. والنسائي (١/٢٩٤) . وفي الكبرى (١٤٩٩) قال: أخبرنا قتيبة. قال: حدثنا حماد بن زيد، عن ثابت. وفي (١/٢٩٤) . وفي الكبرى (١٥٠٠) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله - وهو ابن المبارك - عن سليمان بن المغيرة، عن ثابت.\nكلاهما - بكر بن عبد الله، وثابت البناني - عن عبد الله بن رباح، فذكره.\n* وجاء مختصرا على: «أن رسول الله -ﷺ- لما ناموا عن الصلاة حتى طلعت الشمس. قال رسول الله -ﷺ-: فليصلها أحدكم من الغد لوقتها» .\nأخرجه أحمد (٥/٣٠٩) . والنسائي (١/٢٩٥) . وفي الكبرى (١٥٠١) قال: أخبرنا عمرو بن علي. وابن خزيمة (٩٩٠) قال: حدثنا إسحاق بن منصور.\nثلاثتهم - أحمد بن حنبل، وعمرو بن علي، وإسحاق بن منصور - عن سليمان بن داود أبي داود الطيالسي. قال: حدثنا شعبة، عن ثابت البناني، عن عبد الله بن رباح، فذكره.\n* وجاء مختصرا على: «أن النبي -ﷺ- كان في سفر له، فمال رسول الله -ﷺ- وملت معه، فقال: انظر. فقلت: هذا راكب، هذان راكبان، هؤلاء ثلاثة، حتى صرنا سبعة، فقال: احفظوا علينا صلاتنا - يعني صلاة الفجر - فضرب على آذانهم، فما أيقظهم إلا حر الشمس. فقاموا فساروا هنية، ثم نزلوا فتوضؤوا وأذن بلال، فصلوا ركعتي الفجر، ثم صلوا الفجر، وركبوا. فقال بعضهم لبعض. قد فرطنا في صلاتنا. فقال النبي -ﷺ-: «إنه لا تفريط في النوم، إنما التفريط في اليقظة، فإذا سها أحدكم عن صلاة فليصلها حين يذكرها، ومن الغد للوقت» .\nأخرجه أبو داود (٤٣٧) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن ثابت البناني. وفي (٤٣٨) قال: حدثنا علي بن نصر. قال: حدثنا وهب بن جرير. قال: حدثنا الأسود بن شيبان. قال: حدثنا خالد بن سُمَير.\nكلاهما - ثابت، وخالد بن سمير - عن عبد الله بن رباح، فذكره.\n* وجاء مختصرا على: «ذكروا تفريطهم في النوم. فقال: ناموا حتى طلعت الشمس. فقال رسول الله -ﷺ-: «ليس في النوم تفريط، إنما التفريط في اليقظة، فإذا نسي أحدكم صلاة أو نام عنها، فليصلها إذا ذكرها، ولوقتها من الغد» .\nقال عبد الله بن رباح: فسمعني عمران بن الحصين، وأنا أحدث بالحديث. فقال: يا فتى انظر كيف تحدث. فإني شاهد للحديث مع رسول الله -ﷺ- قال: فما أنكر من حديثه شيئا.\nأخرجه ابن ماجة (٦٩٨) . وابن خزيمة (٩٨٩) قالا: حدثنا أحمد بن عبدة. قال: حدثنا حماد بن زيد، عن ثابت، عن عبد الله بن رباح. فذكره.\n* وجاء مختصرا على: «ساقي القوم آخرهم» .\nأخرجه أحمد (٥/٣٠٣) قال: حدثنا ابن مهدي. قال: حدثنا حماد بن زيد، عن ثابت. وفي (٥/٣٠٥) قال: حدثنا هاشم. قال: حدثنا المبارك، عن بكر بن عبد الله. والدارمي (٢١٤١) قال: حدثنا عفان بن مسلم. قال: حدثنا حماد بن سلمة، وسليمان بن المغيرة، عن ثابت. وابن ماجة (٣٤٣٤) قال: حدثنا أحمد بن عبدة وسويد بن سعيد. قالا: حدثنا حماد بن زيد، عن ثابت البناني. والترمذي (١٨٩٤) قال: حدثنا قتيبة. قال: حدثنا حماد بن زيد، عن ثابت البناني. والنسائي في الكبرى «تحفة الأشراف» (٩/١٢٠٨٦) عن قتيبة، عن حماد بن زيد، عن ثابت.\nكلاهما - ثابت، وبكر بن عبد الله - عن عبد الله بن رباح، فذكره.\n* وجاء مختصرا على: «أن النبي -ﷺ- كان في سفر له فعطشوا، فانطلق سرعان الناس، فلزمت رسول الله -ﷺ- تلك الليلة. فقال: حفظك الله بما حفظت به نبيه» .\nأخرجه أبو داود (٥٢٢٨) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد، عن ثابت البناني، عن عبد الله بن رباح الأنصاري، فذكره.","vol":"11","page":339},{"text":"٨٩٠٢ - (خ م ط ت س) أنس بن مالك - ﵁ - قال: «رأيتُ رسولَ الله - ﷺ- وحانت صلاة العصر، فالتمس الناسُ الوضوء، فلم يجدوه، فأُتِيَ رسولُ الله - ﷺ- بوَضوء، فوضع رسول الله - ﷺ- في ذلك الإناء يَدَهُ، وأمر الناسَ أن يتوضئوا منه، قال: فرأيت الماء يَنْبُع من تحت أصابعه، فتوضأ الناس، حتى توضؤوا من عند آخرهم» .\nوفي رواية قال: «إنَّ النبيَّ - ﷺ- دعا بماءٍ، فأُتِيَ بقَدَح رَحْراح، فجعل القومُ يتوضؤون، فحزَرتُ ما بين الستين إلى الثمانين، قال: فجعلت أنظر إلى الماء ينبع من بين أصابعه» أخرجه البخاري ومسلم. ⦗٣٤٤⦘\nوللبخاري قال: «حضرت الصلاةُ، فقام من كان قريبَ الدار إلى أهله، وبقي قوم، فأُتي رسول الله - ﷺ- بِمَخْضَب من حجارة فيه ماء، فصَغُرَ المخضب عن أن يبسط فيه كفّه، فتوضأ القومُ كُلُّهم، فقلنا: كم كنتم؟ قال: ثمانين وزيادة» .\nوله في أخرى قال: «خرج النبي - ﷺ- في بعض مخارجه، ومعه ناس من أصحابه، فانطلقوا يسيرون، فحضرتِ الصلاةُ، فلم يجدوا ماءً يتوضَّؤون به، فانطلق رجل من القوم، فجاءَ بِقَدَحٍ من ماءٍ يسير، فأخذه النبيُّ - ﷺ- فتوضأ، ثم مَدَّ أصابعه الأربعَ على القدح، ثم قال: قوموا، فتوضأ القوم حتى بلغوا فيما يريدون من الوضوء، وكانوا سبعين، أو نحوه» .\nولهما في رواية قال: «أُتي النبيُّ - ﷺ- بإِناءٍ وهو بالزوراء، فوضع يده في الإناء، فجعل الماء ينبع من بين أصابعه، فتوضأ القوم» . قال قتادة: قلت لأنس: كم كنتم؟ قال: ثلاثمائة، أو زُهَاء ثلاثِمائة.\nولمسلم «أنَّ نبي الله - ﷺ- كان وأصحابه بالزوراء - قال: والزَّوراءُ بالمدينة عند السوق- والمسجد فيما ثَمَّهْ (١)، دعا بِقَدَحٍ فيه ماء، فوضع كَفَّه فيه، فجعل ينبع من بين أصابعه، فتوضأ جميع أصحابه، قال: قلت: كم كانوا يا أبا حمزة؟ قال: كانوا زُهاء ثلاثمائة» . وأخرج الموطأ والترمذي والنسائي الرواية الأولى. ⦗٣٤٥⦘\nوللنسائي قال: «طَلَبَ [بعضُ] أصحاب رسول الله - ﷺ- وَضُوءًا، فقال رسول الله - ﷺ-: هل مع أحدٍ منكم ماء؟ فوضع يده في الماء، ويقول: توضؤوا بسم الله، فرأيت الماء يخرج من بين أصابعه، حتى توضؤوا من عند آخِرهم، قال [ثابت]: قلت لأنس: كم تراهم؟ قال: نحوًا من سبعين» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِخْضَب): كالإجَّانة.\n(زُهاء) كذا: قَدْر كذا وما يقاربه.\n_________\n(١) ثم وثمه: بفتح الثاء، بمعنى هناك وهنا، فثم للبعيد، وثمه للقريب، وفي الأصل. في ماء ثمه، وما أثبتناه من نسخ مسلم المطبوعة.\n(٢) رواه البخاري ١ / ٢٣٦ في الوضوء، باب التماس الوضوء إذا حانت الصلاة، وفي الأنبياء، باب علامات النبوة في الإسلام، ومسلم رقم (٢٢٧٩) في الفضائل، باب في معجزات النبي ﷺ، والموطأ ١ / ٣٢ في الطهارة، باب جامع الوضوء، والنسائي ١ / ٦٠ في الطهارة، باب الوضوء من الإناء، والترمذي رقم (٣٦٣٥) في المناقب، باب رقم (١٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» صفحة (٤٦) . وأحمد (٣/١٣٢) قال: قرأت على عبد الرحمن. والبخاري (١/٥٤) قال: حدثنا عبد الله بن يوسف. وفي (٤/٢٣٣) قال: حدثنا عبد الله بن مسلمة. ومسلم (٧/٥٩) قال: حدثني إسحاق بن موسى الأنصاري، قال: حدثنا معن (ح) وحدثني أبو الطاهر، قال: أخبرنا ابن وهب. والترمذي (٣٦٣١) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن. والنسائي (١/٦٠) قال: أخبرنا قتيبة.\nستتهم - عبد الرحمن، وابن يوسف، وابن مسلمة، ومعن، وابن وهب، وقتيبة - عن مالك، عن إسحاق بن عبد الله، فذكره.","vol":"11","page":343},{"text":"٨٩٠٣ - (خ م) جابر بن عبد الله - ﵄ - قال: «عَطِشَ الناس يوم الحُدَيبيَة، ورسول الله - ﷺ- بين يديه رَكْوة، فتوضأ منها، ثم أقبل الناس نحوه - وفي رواية: جَهَش الناس نحوه - فقال رسولُ الله - ﷺ-: ما لكم؟ قالوا: يا رسولَ الله، ليس عندنا ماءٌ نتوضأ به ولا نشرب، إِلا ما في رَكوتك قال: فوضع النبي - ﷺ- يده في الرَّكوة، فجعل الماء يفور من بين أصابعه كأمثال العيون، قال: فشربنا وتوضأنا، قال: فقلت لجابر: كم كنتم يومئذ؟ قال: لو كنا مائةَ ألفٍ لكفانا، كنّا خَمْسَ عشرةَ مائة» . ⦗٣٤٦⦘\nهذا حديث البخاري، وهو أتم، ولم يُخَرِّج مسلم منه إلا قوله: «لو كُنَّا مائةَ ألفٍ لكفانا، كُنَّا خمس عشرةَ مائة» .\nوله أيضًا في رواية أخرى عن سالم بن أبي الجَعْد، قال: قلت لجابر: «كم كنتم يومئذ؟ قال: ألفًا وأربعمائة» لم يزد. وللبخاري أن جابرًا قال: «قد رأيتُني مع النبيِّ - ﷺ- وقد حَضَرتِ العصرُ، وليس معنا ماءٌ غيرُ فَضْلةٍ، فَجُعِلَ في إناءٍ، فأتى النبيُّ - ﷺ-[به]، فأدخل يده فيه، وفَرّج بين أصابعه، وقال: حَيَّ على أهلِ الوضوء، والبَرَكَةُ من الله، فلقد رأيت الماءَ ينفجَّر من بين أصابعه، فتوضأ الناس وشربوا، فجعلتُ لا آلو ما جَعلْتُ في بطني منه، وعلمت أنه بركة، فقلت لجابر: كم كنتم يومئذ؟ قال: ألفٌ وأربعمائة» (١) .\nقال البخاري: وقال حصين وعمرو بن مُرَّة عن سالم عن جابر: «خمس عشرة مائة» .\nوأخرج مسلم من رواية حُصَين وعمرو بن مرة بالإسناد.\nوللبخاري من حديث ابن المسيب: أن قتادة قال: لقد بلغني أن جابر بن عبد الله كان يقول: «كانوا أربع عشرة مائة»، فقال سعيد: حدّثني جابر بن عبد الله قال: «كانوا خمس عشرة مائة، الذين بايعوا النبي - ﷺ- يوم الحديبية» . ⦗٣٤٧⦘\nقال البخاري: وتابعه أبو داود عن قُرَّة عن قتادة، وقد قال بعض الرواة: عن سعيد بن أبي عَرُوبة عن قتادة عن ابن المسيب قال: «نسي جابر، كانوا خمس عشرةَ مائة» ولم يقل: حدَّثني جابر (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجَهش): أن يفزَعَ الإنسان إلى الإنسان، وهو مع ذلك يريد أن يبكي كالصبي يفزَعُ إلى أُمِّه.\n_________\n(١) والتقدير: نحن يومئذ ألف وأربعمائة، ويجوز النصب على خبر كان: كنا ألفًا وأربعمائة.\n(٢) رواه البخاري ٦ / ٤٢٩ في الأنبياء، باب علامات النبوة في الإسلام، وفي المغازي، باب غزوة الحديبية، وفي تفسير سورة الفتح، باب ﴿إذ يبايعونك تحت الشجرة﴾، وفي الأشربة، باب شرب البركة والماء المبارك، ومسلم رقم (١٨٥٦) في الإمارة، باب استحباب مبايعة الإمام بجيش عند إرادة القتال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٩٨) قال: حدثنا محمد بن جعفر. ومسلم (٦/٢٦) قال: حدثنا محمد بن المثنى. وابن بشار. قالا: حدثنا محمد بن جعفر. والنسائي في الكبرى «تحفة الأشراف» (٢٢٤٢) عن علي بن الحسين الدرهمي، عن أمية بن خالد.\nكلاهما - ابن جعفر، وأمية - عن شعبة، عن عمرو بن مرة.\n٢ - وأخرجه أحمد (٣/٣٥٣) قال: حدثنا هاشم. وفي (٣/٣٦٥) قال: حدثنا عفان. وعبد بن حميد (١١١٥) قال: حدثني أبو الوليد. والدارمي (٢٧) قال: أخبرنا أبو الوليد الطيالسي، وسعيد بن الربيع أربعتهم - هاشم، وعفان، وأبو الوليد، وسعيد - قالوا: حدثنا شعبة، قال: أخبرنا عمرو بن مرة، وحصين بن عبد الرحمن.\n٣ - وأخرجه أحمد (٣/٣٢٩) قال: حدثنا عبد الصمد بن عبد الوارث. قال: حدثنا عبد العزيز بن مسلم. والبخاري (٤/٢٣٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد العزيز بن مسلم. وفي (٥/١٥٦) قال: حدثنا يوسف بن عيسى، قال: حدثنا ابن فضيل. ومسلم (٢/٢٦) قال: حدثنا أبو بكر بن أبي شيبة، وابن نمير، قالا: حدثنا عبد الله بن إدريس. (ح) وحدثنا رفاعة بن الهيثم، قال: حدثنا خالد - يعني الطحان -. وابن خزيمة (١٢٥) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا هشيم خمستهم - عبد العزيز، وابن فضيل، وابن إدريس، وخالد، وهشيم - عن حصين.\n٤- وأخرجه أحمد (١/٤٠١) (٣٨٠٧) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان. والبخاري (٧/١٤٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. ومسلم (٦/٢٦) قال: حدثنا عثمان بن أبي شيبة، وإسحاق بن إبراهيم، عن جرير. والنسائي (١/٦٠) . وفي الكبرى (٨١) قال: أخبرنا إسحاق بن إبراهيم قال: أنبأنا عبد الرزاق، قال: أنبأنا سفيان. كلاهما - جرير، وسفيان - عن الأعمش.\nثلاثتهم - عمرو بن مرة، وحصين، والأعمش - عن سالم بن أبي الجعد، فذكره.\nالروايات مطولة ومختصرة.","vol":"11","page":345},{"text":"٨٩٠٤ - (خ) البراء بن عازب - ﵁ – قال: «تَعُدُّون أنتم الفتحَ فتحَ مكة، وقد كان فتحُ مكة فتحًا، ونحن نَعُدُّ الفتح بيعةَ الرضوان يوم الحديبية، كُنَّا مع النبيِّ - ﷺ- أربع عشرة مائة - والحديبية بئرٌ - فنزحناها، فلم نَتْرُكْ فيها قَطْرة، فبلغ ذلك النبيَّ - ﷺ-، فأتاها، فجلس على شَفيرها، ثم دعا بإناءٍ من ماء، فتوضأ، فمضمض ودعا، ثم صَبَّه فيها، فتركناها غير بعيد، ثم إنها أصْدَرَتْنَا ما شئنا نحن وركابُنا» .\nوفي رواية نحوه، إلا أنه قال: «ائتوني بدَلْو من مائها، فأُتِيَ به ⦗٣٤٨⦘ فبصَق ودعا، ثم قال: دعوها ساعةً، قال: فأروَوْا أنفسَهم وركابَهم حتى ارتحلوا» أخرجه البخاري (١) .\n_________\n(١) ٦ / ٤٢٩ في الأنبياء، باب علامات النبوة في الإسلام، وفي المغازي، باب غزوة الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٤/٢٩٠ و٣٠١) قال: حدثنا وكيع. وفي (٤/٢٩٠) قال: حدثنا أبو أحمد. والبخاري (٢٣٤) قال: حدثنا مالك بن إسماعيل. وفي (٥/١٥٦) قال: حدثنا عبيد الله بن موسى أربعتهم - وكيع، وأبو أحمد، ومالك، وعبيد الله - عن إسرائيل.\n٢ - وأخرجه البخاري (٥/١٥٦) قال: حدثني فضل بن يعقوب. قال: حدثنا الحسن بن محمد بن أعين، قال: حدثنا زهير.\nكلاهما - إسرائيل، وزهير - عن أبي إسحاق، فذكره.","vol":"11","page":347},{"text":"٨٩٠٥ - (ط) معاذ بن جبل - ﵁ - قال: «خرجنا مع رسول الله - ﷺ- عام غزوة تَبُوك، فكنا نجمع لصلاة الظهر والعصر جميعًا، والمغرب والعشاء جميعًا، فلما كان ذاتَ ليلة قال: إنكم تأتون غَدًا - إن شاء الله - عينَ تبوك، وإنكم لن تأتوها حتى يضْحى النهار، فمن جاءها منكم فلا يَمَسَّ من مائها شيئًا حتى آتي، فجئناها وقد سبَقَنا إليها رجلان، والعينُ تَبِضُّ بشيء من ماء، فسألهما رسول الله - ﷺ-: [هل مَسَسْتُما من مائها شيئًا؟ قالا: نَعَمْ، فَسَبَّهُمَا رسولُ الله - ﷺ-] وقال لهما ما شاء الله أن يقول، ثم غَرَفُوا بأيديهم من العين قليلًا [قليلًا]، حتى اجتمع شيء، وغَسَلَ رسول الله - ﷺ- فيه يديه ووجهه، ثم أعاده فيها، فَجَرَتِ العينُ بماء كثير - أو قال: غَزِير - فاستسقى الناسُ، فقال رسول الله - ﷺ-: يا معاذُ، يُوشِكُ إن طالت بك حياة أن ترى ما هاهنا قد مُلئ جنانًا» أخرجه الموطأ (١) .\nوأخرج مسلم وأبو داود والترمذي والنسائي حديث جمع الصلاة وحده، فلذلك لم نُعْلِمْ عليه علاماتهم، وقد ذكرناه في كتاب الصلاة.\n⦗٣٤٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَبِضُّ): ترشح بشيء يسير من الماء، والبضاضة: اليسير من الماء.\n_________\n(١) ١ / ١٤٣ و١٤٤ في قصر الصلاة في السفر، باب الجمع بين الصلاتين في الحضر والسفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» صفحة (١٠٨) . وأحمد (٥/٢٢٨) قال: حدثنا عبد الرحمن، قال: حدثنا قرة بن خالد. وفي (٥/٢٣٠) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان. (ح) وأبو أحمد، قال: حدثنا سفيان. وفي (٥/٢٣٣) قال: حدثنا حماد بن خالد، قال: حدثنا هشام بن سعد. وفي (٥/٢٣٦) قال: حدثنا وكيع، عن سفيان. وفي (٥/٢٣٧) قال: قرأت على عبد الرحمن بن مهدي، قال: حدثنا مالك. وفي (٥/٢٣٨) قال: حدثنا روح، قال: حدثنا مالك بن أنس. والدارمي (١٥٢٣) قال: أخبرنا أبو علي الحنفي، قال: حدثنا مالك بن أنس. ومسلم (٢/١٥١) قال: حدثنا أحمد بن عبد الله بن يونس، قال: حدثنا زهير. وفي (٢/١٥٢) قال: حدثنا يحيى بن حبيب، قال: حدثنا خالد - يعني ابن الحارث - قال: حدثنا قرة بن خالد. وفي (٧/٦٠) قال: حدثنا عبد الله بن عبد الرحمن الدارمي، قال: حدثنا أبو علي الحنفي، قال: حدثنا مالك - وهو ابن أنس -. وأبو داود (١٢٠٦) قال: حدثنا القعنبي، عن مالك. وفي (١٢٠٨) قال: حدثنا يزيد بن خالد بن يزيد بن عبد الله بن موهب الرملي الهمداني، قال: حدثنا المفضل بن فضالة، والليث بن سعد، عن هشام بن سعد. وابن ماجة (١٠٧٠) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، عن سفيان. والنسائي (١/٢٨٥) . وفي الكبرى (١٤٨٠) قال: أخبرنا محمد بن سلمة، والحارث بن مسكين - قراءة عليه وأنا أسمع - عن ابن القاسم، قال: حدثني مالك. وابن خزيمة (٩٦٦) قال: حدثنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا قرة. وفي (٩٦٨) و(١٧٠٤) قال: حدثنا يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، أن مالكا حدثه.\nخمستهم - مالك بن أنس، وقرة بن خالد، وسفيان، وهشام بن سعد، وزهير - عن أبي الزبير المكي، عن أبي الطفيل عامر بن واثلة، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"11","page":348},{"text":"٨٩٠٦ - (خ ت س) عبد الله بن مسعود - ﵁ - قال: «كُنَّا نعد الآياتِ بركة، وأنتم تعدّونها تخويفًا، كنا مع رسول الله - ﷺ- في سفَر، فقلّ الماء، فقال: اطلبوا لي فضلة من ماء، فجاءوا بإناءٍ فيه ماءٌ قليل، وأدخل يده في الإناء، ثم قال: حيَّ على الطَّهور المباركِ، والبركةُ من الله تعالى، فلقد رأيتُ الماء ينبع من بين أصابع رسول الله - ﷺ-، ولقد كنا نسمع تسبيح الطعام وهو يؤكل» أخرجه البخاري والترمذي.\nوفي رواية النسائي قال: «كنا مع النبي - ﷺ-، فلم يجدوا ماء فأُتِيَ بِتَوْر، فأدخل يدَه، فلقد رأيتُ الماء يتفجَّر من بين أصابعه، ويقول: حَيَّ على الطَّهور، والبركة من الله تعالى» .\nقال الأعمش: فحدثني سالم بن أبي الجعد قال: قلت لجابر: «كم كنتم يومئذ؟ قال: ألف وخمسمائة» (١) .\n_________\n(١) رواه البخاري ٦ / ٤٣٢ و٤٣٣ في الأنبياء، باب علامات النبوة في الإسلام، والترمذي رقم (٣٦٣٧) في المناقب، باب رقم (١٤)، والنسائي ١ / ٦٠ في الطهارة، باب الوضوء من الإناء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (١/٣٩٦) (٣٧٦٢) قال: حدثنا معاوية بن هشام، قال: حدثنا سفيان. وفي (١/٤٠١) (٣٨٠٧) قال:حدثنا عبد الرزاق، قال: أخبرنا سفيان. والدارمي (٣٠) قال: أخبرنا محمد بن عبد الله بن نمير، قال: حدثنا أبو الجواب، عن عمار بن رزيق. والنسائي (١/٦٠) . وفي الكبرى (٨٠) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرزاق، قال: أنبأنا سفيان.\nكلاهما - سفيان، وعمار بن رزيق - عن الأعمش.\n٢ - وأخرجه أحمد (١/٤٦٠) (٤٣٩٣) قال: حدثنا الوليد بن القاسم بن الوليد. والدارمي (٢٩) قال: حدثنا عبيد الله بن موسى. والبخاري (٤/٢٣٥) قال: حدثني محمد بن المثنى، قال: حدثنا أبو أحمد الزبيري. والترمذي (٣٦٣٣) . وابن خزيمة (٢٠٤) قالا: حدثنا محمد بن بشار، قال: حدثنا أبو أحمد الزبيري. ثلاثتهم - الوليد، وعبيد الله، وأبو أحمد - عن إسرائيل، عن منصور.\nكلاهما - الأعمش، ومنصور - عن إبراهيم، عن علقمة، فذكره.\n(*) الروايات مطولة ومختصرة.","vol":"11","page":349},{"text":"٨٩٠٧ - (خ م) سلمة بن الأكوع - ﵁ - قال: «خرجنا مع رسول الله - ﷺ- في غزوة، فأصابَنا جَهْد، حتى هممنا أن نَنْحَرَ بعض ⦗٣٥٠⦘ ظَهرنا، فأمَرَنَا نَبيُّ الله - ﷺ-، فجمعنا تزاودنا، فَبَسَطْنَا له نِطَعًا، فاجتمع زَادُ القوم على النِّطَع، قال: فتطاولتُ لأحْزرَهُ كم هو؟ قال: حَزرَتُه، فإذا هو كرَبضة العَنْزِ، ونحن أربع عشرة مائة، قال: فأكلنا حتى شَبِعْنا جميعًا، ثم حشونا جُرُبنا، فقال نبيُّ الله - ﷺ-: فهل من وَضُوء؟ قال: فجاء رجل بإِداوةٍ فيها نُطْفَة، فأفرغها في قَدَح، فتوضأنا كُلُّنا، نُدَغْفِقُهُ دَغْفَقَةً، أربع عشرة مائة، قال: ثم جاء بعدُ ثمانية، فقالوا: هل من طَهور؟ فقال رسول الله - ﷺ-: فَرغ الوَضوء» .\nقال الحميدي: ذكره أبو مسعود [الدمشقي] في أفراد مسلم، وفيه زيادة توجب له ذلك، وإن كان ما فيه من ذكر «الأزواد» بمعنى ما أخرجه البخاري في معنى «الأزواد» .\nوهذا لفظ البخاري قال سلمة: «خَفَّتْ أزواد القوم وأمْلَقوا، فأتوا النبيَّ - ﷺ- في نَحْرِ إبِلِهم، فأذِن لهم، فلقيهم عمر [فأخبروه]، فقال: ما بقاؤكم بعد إبلكم؟ فدخل على النبيٌّ - ﷺ-، فقال: يا رسول الله، ما بقاؤهم بعد إبلهم؟ فقال رسولُ الله - ﷺ-: نادِ في الناس يأتوا بفَضْل أزوادهم، فَبُسِطَ لذلك نِطَعٌ، وجعلوه على النِّطَع، فقام رسول الله - ﷺ- فدعا وبَرَّك عليه، ثم دعاهم بأوعيتهم، فاحتَثى الناس حتى فرغوا، ثم قال رسول الله - ﷺ-: أشهد أن لا إلا الله، وأني رسول الله» . ⦗٣٥١⦘\nوأخرج الحميدي رواية مسلم في أفراده، ورواية البخاري في أفراد البخاري ونبَّه عليه، والروايتان مشتركتان في معنى واحد، وإن انفردت إِحداهما بزيادة، فلذلك جعلناهما حديثًا واحدًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تزاودنا) التزاود: ما يتزوده الإنسان في سفره من زاد وغيره.\n(النطفة): الماء القليل، ومنه سُمَّي ماءُ الرجل: نُطفة.\n(نُدَغْفِقُه) دغفقت الماء دَغْفَقَةً: إذا صَبَبْتَه صبًا كثيرًا.\n(الإملاق): الإفتقار، والمراد: أنهم احتاجوا إلى الزاد.\n_________\n(١) رواه البخاري ٥ / ٩٢ في الشركة، باب الشركة في الطعام والنهد والعروض، وفي الجهاد، باب حمل الزاد في الغزو، ومسلم رقم (١٧٢٩) في اللقطة، باب استحباب خلط الأزواد إذا قلت والمؤاناة فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٥/١٣٩) قال: حدثني أحمد بن يوسف الأزدي، قال: حدثنا النضر - يعني ابن محمد اليمامي - قال: حدثنا عكرمة - وهو ابن عمار -، عن إياس بن سلمة، فذكره.\n- وفي الرواية الثانية:\nأخرجها البخاري (٣/١٨٠) . و(٤/٦٦) قال: حدثنا بشر بن مرحوم، قال: حدثنا حاتم بن إسماعيل، عن يزيد بن أبي عبيد، فذكره.","vol":"11","page":349},{"text":"٨٩٠٨ - (م) أبو هريرة - ﵁ - قال: «كُنَّا مع النبي - ﷺ- قال: في مسير، فَنَفِدَتْ أزواد القوم، حتى هَمَّ بنحر بعض حمائلهم، قال: فقال عمر: يا رسول الله، لو جَمَعتْ ما بَقِيَ من أزواد القوم، فدعوت الله عليها؟ قال: ففعل، فجاء ذُو البُرِّ بِبُرّهِ، وذو التمر بتمره - قال: وقال مجاهد: وذو النَّواة بنواه - قلنا: وما كانوا يصنعون بالنوى؟ قال: يَمَصُّونه ويشربون عليه الماء، قال: فدعا عليها، حتى ملأ القومُ أزودتهم، قال: فقال ⦗٣٥٢⦘ عند ذلك: أشهد أن لا إله إلا الله، وأني رسول الله، لا يلقَى الله بهما عبدٌ غير شاكٍّ فيهما إلا دخل الجنة» .\nوفي رواية عنه، أو عن أبي سعيد - شك الأعمش - قال: «لما كان يومُ غزوةِ تبوك، أصاب الناسَ مجاعة، فقالوا: يا رسول الله، لو أذنتَ لنا فنحرنا نواضحنا فأكلنا وادّهَنا، فقال رسولُ الله - ﷺ-: افعلوا، فجاء عمر فقال: يا رسول الله، إن فعلتَ قَلَّ الظَّهْر، ولكن ادْعُهُم بفَضل أزوادهم، ثم ادع الله لهم عليها بالبركة، لعل الله أن يجعل في ذلك (١)، فقال رسولُ الله - ﷺ-: نعم، قال: فدعا بِنِطَعٍ، فبسطه، ثم دعا بفضل أزوادهم، فجعل الرجل يجيء بكفِّ ذُرَةٍ، قال: ويجيء الآخر بكف تَمْرٍ، ويجيء الآخر بِكِسْرَة، حتى اجتمع على النِّطَع من ذلك شيء يسير، قال: فدعا رسول الله - ﷺ- بالبركةِ، ثم قال: خذوا في أوعيتكم، قال: فأخذوا في أوعيتهم، حتى ما تركوا في العسكرِ وِعاءً إلا ملؤوه، قال: وأكلوا حتى شَبِعوا، وفَضَلتْ فَضَلةٌ، فقال رسول الله - ﷺ-: أشهدُ أن لا إله إلا الله، وأني رسول الله، لا يلقَى الله بهما عبدٌ غير شاكٍّ فَيُحْجَبَ عن الجنة» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حمائلنا) الحمائل والحمالات - جمع حَمَل، أو جمع حِمال - فيكون جمع الجمع. ⦗٣٥٣⦘\n(النواضح): الإبل التي يستقى عليها الماء.\n_________\n(١) أي بركة أو خيرًا.\n(٢) رقم (٢٧) في الإيمان، باب الدليل على أن من مات على التوحيد دخل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٢١) قال: حدثنا فزارة بن عمرو. قال: أخبرنا فليح، عن سهيل بن أبي صالح. ومسلم (١/٤١) قال: حدثنا أبو بكر بن النضر بن أبي النضر. قال: حدثني أبو النضر هاشم بن القاسم. قال: حدثنا عبيد الله الأشجعي، عن مالك بن مغول، عن طلحة بن مصرف. والنسائي في «الكبرى، «الورقة ١١٨ - ب»، قال: أخبرنا أبو بكر بن أبي النضر البغدادي. قال: حدثني أبو النضر هاشم بن القاسم. قال: حدثنا عبيد الله الأشجعي، عن مالك بن مغول، عن طلحة بن مصرف. (ح) وأخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا مصعب بن عبد الله، قال: حدثنا عبد العزيز، عن سهيل، عن سليمان الأعمش. (ح) وأخبرنا أحمد بن سليمان. قال: حدثنا قتادة بن الفضل، عن الأعمش.\nثلاثتهم - سهيل، وطلحة، والأعمش - عن أبي صالح، فذكره.\n* أخرجه النسائي في الكبرى «الورقة ١١٨ - ب» قال: أخبرنا موسى بن عبد الرحمن. قال: حدثنا أبو أسامة، عن مالك، عن طلحة، عن أبي صالح. قال: بينما رسول الله -ﷺ- في مسير له إذ نفدت أزودة القوم.. وساق الحديث مرسلا.\n(*) رواه مسلم (١/٤٢) من حديث أبي معاوية، عن الأعمش، عن أبي صالح، عن أبي هريرة، أو عن أبي سعيد «شك الأعمش» . وقد سبق في مسند أبي سعيد الخدري -﵁- حديث (٤١٧٥) .\n(*) الروايات ألفاظها متقاربة، وأثبتنا لفظ طلحة بن مصرف عند مسلم (١/٤١) .","vol":"11","page":351},{"text":"٨٩٠٩ - (خ م) جابر بن عبد الله - ﵄ - قال: «لمَّا حُفِرَ الخَندق رأيتُ النبي - ﷺ- خَمْصًا، فانكَفَأتُ إلى امرأتي، فقلت: هل عِندكِ شيء؟ فإني رأيتُ برسول الله - ﷺ- خَمْصًا شديدًا، فأخرجَتْ إليَّ جِرابًا فيه صاع من شعير، ولنا بُهَيمَةٌ دَاجِن، فذَبَحتُها، وطَحَنَتْ، ففرغَتْ إلى فراغي، وقَطَّعَتْها في بُرْمَتِها، ثم ولّيْتُ إلى رسول الله - ﷺ-، فقالت: لا تفضحني برسول الله - ﷺ-، ومَنْ معهُ، فجئته فساررته، فقلت: يا رسول الله، ذبحنا بهيمةً لنا، وطحَنتُ صاعًا من شعير كان عندنا، فتعال أنت ونَفَرٌ معك، فصاح النبيُّ - ﷺ-، وقال: يا أهل الخندق، إن جابرًا قد صنع سُؤْرًا فحَيَّهلا بكم، فقال رسول الله - ﷺ-: لا تُنْزِلَنَّ بُرْمتَكم، ولا تَخبِزُنَّ عَجِينَتَكم حتى أجيء، فجئت، وجاء رسول الله - ﷺ- يَقْدم الناس، حتى جئت امرأتي، فقالت: بكَ، وبكَ، فقلت: قد فعلتُ الذي قلتِ، فأخرجت عجينًا، فبصق فيه وبارك، ثم عمد إلى بُرْمَتِنا فبصق وبارك، ثم قال: ادعِي لي خابزةً فلتخبِزْ معكِ، واقْدَحِي من بُرمَتكم، ولا تُنزلوها، وهم ألف، فأُقسِمُ بالله لأَكلوا حتى تركوه وانحرفوا، وإن بُرْمَتنا لَتَغِطُّ كما هي، وإِن عجيننا لَتخْبَزُ كما هو» أخرجه البخاري ومسلم. وللبخاري من حديث عبد الواحد (١) بن أيمن عن أبيه، قال: أتيتُ جابرًا ⦗٣٥٤⦘ فقال: «إنا يوم الخندق نَحفِر، فعرضَتْ كُدْيةٌ شديدة، فجاؤوا النبيَّ - ﷺ-، فقالوا: هذه كُديةٌ عَرَضَت في الخندق، فقال: أنا نازل، ثم قام وبَطْنُه معصوبٌ - ولبِثنا ثلاثة أيام لا نَذُوقُ ذَواقًا - فأخذ النبيُّ - ﷺ- المِعْوَلَ، فعاد كَثيبًا أَهْيَلَ - أو أَهيَم - فقلت: يا رسول الله، ائذن لي إلى البيت، فقلت لامرأتي: إني رأيتُ بالنبيِّ - ﷺ- شيئًا، ما في ذلك صَبْرٌ، فعندكِ شيء؟ قالت: عندي شعيرٌ وعَنَاق، فذبحتُ العَنَاق، وطحَنَتِ الشعير، حتى جعلنا اللحم في البُرْمة، ثم جئت النبي - ﷺ-، والعجينُ قد انكسر، والبُرْمة بين الأثافيِّ، قد كادت أن تنضَج، فقلت: طُعَيِّمٌ لي، فَقُمْ أنت يا رسولَ الله ورجل أو رجلان، قال: كم هو؟ فذكرت له، قال: كثير طَيِّب، قل لها: لا تَنْزِع البُرْمَةَ، ولا الخبزَ من التَّنُّور حتى آتي، فقال: قوموا، فقام المهاجرون والأنصار، فلما دخل على امرأته قال: ويحكِ، جاء النبيُّ - ﷺ- بالمهاجرين والأنصار ومَنْ معهم، قالت: هل سألك؟ قلت: نعم، فقال: ادخلوا، ولا تضاغطُوا، فجعل يُكَسِّر الخبز، ويجعل عليه اللحم، ويُخَمِّر البُرمَة والتَّنُّور إذا أخذ منه، ويقرِّب إلى أصحابه، ثم ينزع، فلم يزل يَكْسِر ويغرف حتى شبعوا، وبقيَ منه [بقيَّةٌ]، فقال: كلي هذا وأهْدِي، فإن الناس أصابتهم مجاعة» (٢) .\n⦗٣٥٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخمص والخميص): الضامر البطن.\n(البُهَيمة): تصغير البَهمة، وهي ولد الضأن، ويقع على المذكَّر منها والمؤنث، و«السِّخال» أولاد المعزى، فإذا اجتمعت البهائم والسِّخَال، قلت لها جميعًا: بِهام وبُهْم.\n(الداجن): الشاة التي تألف البيت وتتربَّى فيه.\n(السؤر): لفظة فارسية، معناها: الوليمة والطعام الذي يدعى إليه، قال الأزهري: في هذا أن النبيَّ - ﷺ- قد تكلَّم بالفارسية.\n(حَيَّهلا): كلمتان جُعلتا كلمة واحدة، ومعناها: تعالَوْا وعَجِّلوا.\n(اقدحي) قَدَحتُ القِدْر: إذا غرفت ما فيها، والقديح: المرق، فعيل بمعنى مفعول، والمِقدحة: المغرفة.\n(لتَغِط) غَطَّتِ القِدْرُ تَغِط: غَلَتْ، وغطيطها: صوتها.\n(الكُدْية): حجر صلب يَعْرِض لحافر البئر فيتعبه حفره.\n(الكَثيب): المجتمع من الرمل.\n(أَهيل) انهل وانهال الرمل: إذا سال وجرى، وهِلْتُه أنا فانهال، وأهلته: لغة فيه، وأما «أهيم» فهو من الهيام، وهو الرمل الذي يكون ترابًا دقاقًا يابسًا. ⦗٣٥٦⦘\n(العَناق): الأنثى من ولد المعز.\n(الأثافي): الحجارة التي تنصب القدر عليها.\n(المضاغطة): المزاحمة في باب أو نحو ذلك.\n_________\n(١) في الأصل والمطبوع: عبد الرحمن بن أيمن، والتصحيح من نسخ البخاري المطبوعة وكتب الرجال.\n(٢) رواه البخاري ٧ / ٣٠٤ و٣٠٥ في المغازي، باب غزوة الخندق، وفي الجهاد، باب من تكلم بالفارسية، ومسلم رقم (٢٠٣٩) في الأشربة، باب جواز استتباعه غيره إلى دار من يثق برضاه بذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/٣٧٧) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق.\n٢- وأخرجه البخاري (٤/٩٠)، (٥/١٣٩) قال: حدثنا عمرو بن علي. ومسلم (٦/١١٧) قال: حدثني حجاج بن الشاعر. كلاهما - عمرو، وحجاج - عن أبي عاصم الضحاك بن مخلد، قال: أخبرنا حنظلة ابن أبي سفيان.\nكلاهما - ابن إسحاق، وحنظلة - عن سعيد بن ميناء، فذكره.","vol":"11","page":353},{"text":"٨٩١٠ - (خ م ط ت) أنس بن مالك - ﵁ - قال: قال أبو طلحة لأم سُليم: «قد سَمِعْتُ صوتَ رسول الله - ﷺ- ضعيفًا، أعرِفُ فيه الجوع، فهل عندكِ من شيء؟ فقالت: نعم، فأخرجَتْ أقراصًا من شعير، ثم أخَذَتْ خِمَارًا لها، فلفَّتِ الخبز ببعضه، ثم دستْهُ تحت ثوبي، وردَّتْني ببعضه، ثم أرسلَتْني إلى رسول الله - ﷺ-، قال: فذهبتُ به، فوجدت رسول الله - ﷺ- جالسًا في المسجد، ومعه الناس، فقمت عليهم، فقال رسول الله - ﷺ-: أرسلك أبو طلحة؟ قلت: نعم، قال: أَلِطَعَام؟ قلت: نعم، فقال رسول الله - ﷺ- لمن معه: قوموا، فانطلقوا، وانطلقتُ بين أيديهم، حتى جئتُ أبا طلحة، فأخبرته، فقال أبو طلحة: يا أم سُليم، قد جاء رسول الله - ﷺ- بالناس، وليس عندنا ما نُطْعِمهم، فقالت: الله ورسوله أعلم، فانطلق أبو طلحة حتى لَقِيَ رسول الله - ﷺ-، فأقبل رسول الله - ﷺ- معه، حتى دخلا، فقال رسول الله - ﷺ-: هَلُمِّي ما عِندَكِ يا أم سليم، فأتت بذلك الخبز، فأمرَ به رسول الله - ﷺ- فَفُتّ، وعَصَرَتْ عليه أم سليم عُكَّةً لها، فآدَمَته، ثم قال فيه رسول الله - ﷺ- ما شاء الله أن يقول، ثم قال: ائذن ⦗٣٥٧⦘ لعشرة، فأذِن لهم، فأكلوا حتى شبعوا، ثم خرجوا، ثم قال: ائذن لعشرة، فأذن لهم، فأكلوا حتى شبعوا، ثم خرجوا، ثم قال: ائذن لعشرة، حتى أكل القوم كلهم وشبعوا، والقوم سبعون رجلًا - أو ثمانون» . أخرجه البخاري ومسلم.\nوللبخاري نحوه «أن أم سُلَيم عَمَدت إلى مُدٍّ من شعير، جَشَّتْهُ وجعلت منه خَطيفة، وعصرت عليه عُكَّةً لها، ثم بعثتني إلى رسول الله - ﷺ-، فأتيته وهو في أصحابه، فدعوتُه، فقال: ومن معي، فجئت، فقلت: إنه يقول: ومَنْ معي، فخرج إليه أبو طلحة، فقال: يا رسول الله، إنما هو شيء صَنَعَتْهُ لك أم سُليم، فدخل، فجيء به، وقال: أدخِلْ عليَّ عشرة - حتى عدَّ أربعين - ثم أكل النبي - ﷺ-، ثم قام، فجعلت أنظر: هل نقص منها شيء؟» .\nولمسلم قال: «بعثني أبو طلحة إلى رسول الله - ﷺ- لأدعوه، وقد جعل طعامًا، قال: فأقبلت ورسول الله مع الناس، فنظر إليَّ، فاستحييت فقلت: أجِبْ أبا طلحة، فقال للناس: قوموا، فقال أبو طلحة: يا رسول الله إنما صنعت لك شيئًا، فمسها رسول الله - ﷺ-، ودعا فيها بالبركة، ثم قال: أدخل نفرًا من أصحابي عشرة، وقال: كلوا، وأخرج لهم شيئًا من بين أصابعه، فأكلوا حتى شبعوا، فخرجوا، فقال: أدخل عشرة، فأكلوا حتى خرجوا، فما زال يُدْخِلُ عشرة، ويُخْرِجُ عشرة، حتى لم يبق منهم ⦗٣٥٨⦘ أحدٌ إِلا دخل فأكل، حتى شبع، ثم هيَّأها، فإذا هي مثلها حين أكلوا منها» .\nوفي أخرى نحوه، وفي آخره: «ثم أخذ ما بقي، فجمعه ثم دعا فيه بالبركة، قال: فعاد كما كان، فقال: دونكم هذا» .\nوفي أخرى قال: «أمر أبو طلحة أمَّ سليم أن تصنعَ للنبي - ﷺ- طعامًا لنفسه خاصة، ثم أرسلتني إليه..، وقال فيه: فوضع النبي - ﷺ- يده فيه، وسمَّى عليه، ثم قال: ائذن لعشرة، فأَذِنَ لهم فدخلوا، فقال: كلوا وسمُّوا الله، فأكلوا حتى فعل ذلك بثمانين رجلًا، ثم أكل النبي - ﷺ- بعد ذلك وأهلُ البيت، وتركوا سُؤْرًا» .\nوفي أخرى بهذه القصة، وفيه «فقام أبو طلحة على الباب، حتى أتى رسول الله - ﷺ-، فقال: يا رسول الله، إنما كان شيئًا يسيرًا (١)، فقال: هَلُمَّه، فإن الله سيجعل فيه البركة» .\nوفي أخرى بنحو هذا، وفيه: «ثم أكل رسول الله - ﷺ- وأكل أهل البيت، ثم أفضلوا ما بلغوا جيرانهم» .\nوفي أخرى قال: «رأى أبو طلحة رسولَ الله - ﷺ- مضطجعًا في المسجد، يَتَقَلَّب ظَهرًا لبطن، فظنه جائعًا.. وساق الحديث، وقال فيه: ثم أكل رسول الله - ﷺ-، وأبو طلحة، وأمُّ سُليم، وأنس، وفَضَلَتْ فَضْلةٌ فأَهدَوْا منها لجيراننا» . ⦗٣٥٩⦘\nوفي أخرى: أنه سمع أنس بن مالك يقول: «جئتُ رسولَ الله - ﷺ- يومًا، فوجدته جالسًا مع أصحابه قد عَصَّبَ بطنه بعِصابة - قال أسامة بن زيد: وأنا أشُكُّ: على حجر - قال: فقلت لبعض أصحابه: لِمَ عصَّبَ رسولُ الله - ﷺ - بطنه؟ فقالوا: من الجوع، فذهبت إلى أبي طلحة - وهو زوج أُمِّ سُلَيم بنت مِلْحان – فقلت: يا أبتاه، قد رأيتُ رسولَ الله - ﷺ- عَصَّبَ بطنه بعِصابة، فسألت بعض أصحابه؟ فقالوا: من الجوع، فدخل أبو طلحة على أُمِّي، فقال: هل من شيء؟ فقالت: نعم، عندي كِسَرٌ من خبز وتمرات، فإن جاءنا رسول الله - ﷺ - وحده أشبعناه، وإن جاءنا آخر معه قَلَّ عنهم ...» ثم ذكر سائر الحديث.\nوأخرج الموطأ والترمذي الرواية الأولى، إلا أن الموطأ قال: «ائذن لعشرة - ست مرات» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العُكَّة): الوعاء الذي يكون فيه السَّمْن. ⦗٣٦٠⦘\n(فآدَمَتْه) أي: خلطته بالخبز، وجعلته له أُدمًا.\n(جَشَّتْهُ) أي: طحنته طحنًا قليلًا لتطبخه.\n(الخطيفة): أن يؤخذ قليل لبن ويذرَّ عليه دقيق، ثم يطبخ فيلعقه الناس.\n(هلمه) هَلُمَّ بمعنى تعال، والهاء: هاء السكت.\n_________\n(١) في نسخ مسلم المطبوعة: شيء يسير، وعلى هذا تكون \" كان \" تامة، لا تحتاج إلى خبر.\n(٢) رواه البخاري ٩ / ٤٦٠ في الأطعمة، باب من أكل حتى شبع، وباب من أدخل الضيفان عشرة عشرة، وفي المساجد، باب من دعى لطعام في المسجد، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي الأيمان والنذور، باب إذا حلف أن لا يأتدم فأكل تمرًا بخبز، ومسلم رقم (٢٠٤٠) في الأشربة، باب جواز استتباعه غيره إلى دار من يثق برضاه، والموطأ ٢ / ٩٢٧ و٩٢٨ في صفة النبي ﷺ، باب ما جاء في الطعام والشراب، والترمذي رقم (٣٦٣٤) في المناقب، باب رقم (١١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك «الموطأ» صفحة (٥٧٧) . وعبد بن حميد (٨٣٧١) قال: حدثنا روح بن عبادة. والبخاري (١/١١٥) و(٤/٢٣٤) قال: حدثنا عبد الله بن يوسف. وفي (٧/٨٩) قال: حدثنا إسماعيل. وفي (٨/١٧٤) قال: حدثنا قتيبة. ومسلم (٦/١١٨) قال: حدثنا يحيى بن يحيى. والترمذي (٣٦٣٠) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن. والنسائي في الكبرى «تحفة الأشراف» (٢٠٠) عن قتيبة.\nستتهم - روح، وابن يوسف، وإسماعيل، وقتيبة، ويحيى، ومعن - عن مالك، عن إسحاق بن عبد الله بن أبي طلحة، فذكره.","vol":"11","page":356},{"text":"٨٩١١ - (خ ت) أبو هريرة - ﵁ - كان يقول: «الله الذي لا إله إلا هو، إِن كُنْتُ لأعْتَمِدُ بكَبدي على الأرض من الجوع، وإن كنت لأشُدّ الحجرَ على بطْني من الجوع، ولقد قعدتُ يومًا على طريقهم الذي يخرجون منه، فَمَرَّ أبو بكر، فسألته عن آيةٍ من كتاب الله؟ ما سألته إلا ليَسْتَتْبِعني (١)، فمرَّ فلم يفعل، ثم مَرَّ عُمر، فسألته عن آيةٍ من كتاب الله؟ ما سألته إلا ليَسْتَتْبِعَنَي (١)، فمرَّ فلم يفعل، ثم مرَّ [بي] أبو القاسم - ﷺ-، فَتَبَسَّمَ حين رآني، وعرف ما في وجهي وما في نفسي، ثم قال: يا أبا هرّ، قلت: لبيك يا رسول الله، قال: الحَقْ، ومضى فاتَّبعته، فدخل، فاستأذن، فأذِنَ لي فدخل، فوجد لبنًا في قدح، فقال: من أين هذا اللبن؟ قالوا: أهداه لك فلان، أو فلانة، قال: أبا هرّ، قلت: لبيك يا رسول الله، قال: الحَقْ إلى أهل الصُّفَّة - فادعُهُم لي - قال: وأهل الصُّفة أضياف الإِسلام، لا يأوون إلى أهلٍ ولا مال، ولا إلى أحدٍ، إذا أتته صدقةٌ ⦗٣٦١⦘ بعث بها إليهم، ولم يتناولْ منها شيئًا، وإذا أتته هَدِيَّةٌ أرسل إليهم، وأصاب منها وأشركهم فيها - فساءني ذلك، وقلت: وما هذا اللبن في أهل الصُّفة؟ كنت أحقَّ أن أصيب من هذا اللبن شَرْبةً أتقوَّى بها، فإذا جاؤوا أمرني، فكنت أنا أُعطيهم، وما عسى أن يبلغني من هذا اللبن؟ ولم يكن من طاعة الله وطاعة رسوله بُدٌّ، فأتيتُهم فَدَعَوْتُهم، فأقبلوا واستأذنوا، فأذن لهم، وأخذوا مجالسهم من البيت، فقال: يا أبا هِرٍّ، قلت: لبيك يا رسول الله، قال: خذ فأعطهم، قال: فأخذتُ القَدَحَ، فجعلت أعطيه الرَّجُلَ، فيشرب حتى يَروَى، ثم يردُّ عليَّ القَدَح، فأعطيه الآخر، فيشرب حتى يَرْوَى، ثم يردُّ عليَّ القَدَحَ، فأعطيه الآخر، فيشرب حتى يَرْوَى، ثم يردُّ عليَّ القدح، حتى انتهيت إلى النبيِّ - ﷺ- وقد رَوِيَ القوم كُلُّهم، فأخذ القَدَح، فوضعه على يده، فنظر إليَّ، فتبسّم، فقال: يا أبا هِرّ، قلت: لبيك يا رسول الله، قال: بقيتُ أنا وأنت، قلت: صدقت يا رسول الله، قال: فاقعد فاشرب، فقعدتُ فشربت، فقال: اشرب، فشربت، فما زال يقول: [اشرب] حتى قلت: لا، والذي بعثك بالحق، ما أجِدُ له مَسْلَكًا، قال: فأرني فأعطيته [القَدَح] فحمد الله وسمَّى، وشرب الفضلة» أخرجه البخاري.\nوأخرجه الترمذي، وأولُ حديثه: قال أبو هريرة: «كان أهل الصُّفَّةِ ⦗٣٦٢⦘ أضيافَ الإسلام، لا يأوون إلى أهل ولا مال، واللهِ الذي لا إله إلا هو ...» وذكر الحديث (٢) .\n_________\n(١) وفي بعض النسخ: ليشبعني.\n(٢) رواه البخاري ١١ / ٢٧ في الاستئذان، باب إذا دعي الرجل فجاء هل يستأذن، وفي الرقاق، باب كيف كان عيش النبي صلى لله عليه وسلم وأصحابه وتخليهم عن الدنيا، والترمذي (٢٤٧٩) في صفة القيامة، باب رقم (٣٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٥١٥) قال: حدثنا روح. والبخاري (٨/٦٧) قال: حدثنا أبو نعيم. (ح) وحدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. وفي (٨/١١٩) قال: حدثنا أبو نعيم بنحو من نصف هذا الحديث. والترمذي (٢٤٧٧) قال: حدثنا هناد. قال: حدثنا يونس بن بكير. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٣٤٤) عن أحمد بن يحيى، عن أبي نعيم.\nأربعتهم - روح بن عبادة، وأبو نعيم، وعبد الله بن المبارك، ويونس - عن عمر بن ذر، قال: حدثنا مجاهد، فذكره.\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة.","vol":"11","page":360},{"text":"٨٩١٢ - (خ م) عبد الرحمن بن أبي بكر الصديق - ﵄ - قال: «كُنَّا مع النبي - ﷺ- ثلاثين ومائة، فقال النبي - ﷺ-: هل مع أحد منكم طعامًا؟ فإذا مع رجل صاعٌ من طعام، أو نحوه، فعُجِن، ثم جاء رجل مُشْعانٌّ طويل بغنم يسوقها، فقال النبيُّ - ﷺ-: أبَيْعًا أم عَطيَّة؟ أو قال: هِبَةً؟ قال: لا، بل بيعٌ، فاشترى منه شاةً، فَصُنِعَتْ، وأمر النبيُّ - ﷺ- بِسَوَادِ البطن أن يُشْوَى، وايْمُ الله ما في الثلاثين والمائة إلا قد حَزَّ له النبيُّ - ﷺ- حَزّةً من سواد بطنها، إن كان شاهدًا أعطاها إياه، وإن كان غائبًا خَبَأ له، فجعل منها قَصْعتين، فأكلوا أجمعون، وشبعنا، ففضلت القصعتان، فحملناه على البعير» .\nوفي رواية: «ففضل في القصعتين، فحملته على البعير - أو كما قال» . أخرجه البخاري ومسلم (١) .\n⦗٣٦٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مشعانُّ) الرأس - بالنون -: إذا كان منتفش الشعر ثائر الرأس.\n(سواد البطن): الكبد.\n_________\n(١) رواه البخاري ٥ / ١٧٠ في الهبة، باب قبول الهدية من المشركين، وفي البيوع، باب الشراء والبيع مع المشركين وأهل الحرب، وفي الأطعمة، باب من أكل حتى شبع، ومسلم رقم (٢٠٥٧) في الأشربة، باب إكرام الضيف وفضل إيثاره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/١٩٧) (١٧٠٣) و(١٩٨) (١٧١١) قال: حدثنا عارم. والبخاري (٣/١٠٥ و٢١٤) قال: حدثنا أبو النعمان. وفي (٧/٩٠) قال: حدثنا موسى. ومسلم (٦/١٢٩) قال: حدثنا عبيد الله بن معاذ العنبري، وحامد بن عمر البكراوي، ومحمد بن عبد الأعلى.\nخمستهم - أبو النعمان عارم، وموسى بن إسماعيل، وعبيد الله، وحامد، ومحمد بن عبد الأعلى - عن المعتمر بن سليمان، عن أبيه، عن أبي عثمان، فذكره.\n(*) واللفظ للبخاري (٣/٢١٤) .","vol":"11","page":362},{"text":"٨٩١٣ - (ت) سمرة بن جندب - ﵁ - قال: «كُنَّا مع النبي - ﷺ- نتداول من قَصعة من غُدوة حتى الليل، يقوم عشرة، ويقعد عشرة، فقلت: فما كانت تُمَدُّ؟ قال: من أيِّ شيء تَعْجَبُ؟ ما كانت تُمَدُّ إلا من هاهنا - وأشار بيده إلى السماء» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٢٩) في المناقب، باب في إثبات نبوة النبي ﷺ وما قد خصه الله به، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٢) قال: حدثنا علي بن عاصم. وفي (٥/١٨) قال: حدثنا يزيد بن هارون. والدارمي (٥٧) قال: أخبرنا عثمان بن محمد، قال: حدثنا يزيد بن هارون. والترمذي (٣٦٢٥) قال: حدثنا محمد بن بشار، قال: حدثنا يزيد بن هارون. والنسائي في الكبرى «تحفة الأشراف» (٤٦٣٩) عن محمد بن بشار، عن يزيد بن هارون. (ح) وعن محمد بن عبد الأعلى، عن معتمر بن سليمان.\nثلاثتهم - علي، ويزيد، ومعتمر - عن سليمان التيمي، عن أبي العلاء بن الشخير، فذكره.","vol":"11","page":363},{"text":"٨٩١٤ - (م) جابر بن عبد الله - ﵄ - «أنَّ رسول الله - ﷺ- جاءه رجل يستطعمه، فأطعمه شَطْرَ وَسْقِ شعير، فما زال الرجل يأكل منه وامرأتُه وضيفُهما حتى كالَهُ فَفني، فأتى النبيَّ - ﷺ-، فقال: لو لم تَكِلْهُ لأكلتم منه، ولقام لكم» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شطر) كل شيء: نِصْفُه.\n(الوَسْق): ستون صاعًا.\n_________\n(١) رقم (٢٢٨١) في الفضائل، باب في معجزات النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٣٧) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وفي (٣/٣٤٧) قال: حدثنا موسى، قال: حدثنا ابن لهيعة. ومسلم (٧/٦٠) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل.\nكلاهما - ابن لهيعة، ومعقل - عن أبي الزبير، فذكره.","vol":"11","page":363},{"text":"٨٩١٥ - (م) جابر بن عبد الله - ﵄ - «أنَّ امرأةً (١) كانت ⦗٣٦٤⦘ تُهدي للنبي - ﷺ- في عُكةٍ لها سَمْنًا، فيأتيها بَنُوها، فيسألون الأُدُم، وليس عندهم شيء، فتعمِد إلى العُكَّة التي كانت تُهدي منها للنبيِّ - ﷺ- فتجد فيها سمنًا، فما زالت تُقيم لها أُدْم بيتها حتى عَصَرَتْهَا، فأتت النبيَّ - ﷺ-، فقال: عصرتيها؟ قالت: نعم، قال: لو تركتيها ما زال قائمًا» أخرجه مسلم (٢) .\n_________\n(١) في نسخ مسلم المطبوعة: أن أم مالك.\n(٢) رقم (٢٢٨٠) في الفضائل، باب في معجزات النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٤٠) . قال: حدثنا حسن، قال: حدثنا ابن لهيعة. ومسلم (٧/٥٩) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل.\nكلاهما - ابن لهيعة، ومعقل - عن أبي الزبير، فذكره.","vol":"11","page":363},{"text":"٨٩١٦ - (ت) أبو هريرة - ﵁ - قال: «أتيتُ رسولَ الله - ﷺ- يومًا بِتُمَيرات، فقلت: يا رسول الله، ادع فيهن بالبركة، فَضَمَّهُنَّ، ثم دعا لي فيهن [بالبركة]، ثم قال: خذهُنّ، فاجعلهن في مِزْوَدك هذا - أو في هذا المزود - فكلما أردتَ أن تأخذ منه شيئًا أَدْخِلْ يدك فيه، خُذْ، ولا تَنْثُره نَثْرًا، قال: ففعلت، فلقد حَمَلْتُ من ذلك التمر كذا وكذا مِنْ وَسْق في سبيل الله، فكنا نأكل منه ونُطعِم، وكان لا يفارق حَقوِي، حتى كان يوم قُتل عثمان انقطع» . أخرجه الترمذي (١) . وزاد رزين «من حقوي، فسقط فحزنت عليه حزنًا شديدًا» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَقْو) مَشَدُّ الإزار، وسمِّي الإزار نفسه حقوًا لذلك.\n_________\n(١) رقم (٣٨٣٨) في المناقب، باب مناقب أبي هريرة ﵁، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب من هذا الوجه، وقد روي من غير هذا الوجه عن أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"11","page":364},{"text":"<span data-type=\"title\" id=toc-1988>الفصل الرابع: في إجابة دعائه - ﷺ </span>-\n٨٩١٧ - (خ م س) عبد الله بن مسعود - ﵁ - قال: «بينما رسول الله - ﷺ- يُصَلّي عند البيت، وأبو جهل وأصحابٌ له جلوس، وقد نُحِرتْ جَزور بالأمس، فقال أبو جهل: أيُّكم يقومُ إلى سَلا جَزور بني فلان، فيأخذُه فيضَعُه بين كَتِفَيْ محمدٍ إذا سجد؟ فانبعث أشقَى القوم فأخذه، فلما سجد النبي - ﷺ- وضَعَهُ بين كتفيه، فاستضحكوا، وجعل بعضُهم يميل على بعض، وأنا قائم أنظر، فلو كانت لي مَنَعةٌ طَرَحتُهُ عن ظهر رسولِ الله - ﷺ-، والنبيُّ - ﷺ- ساجد ما يرفع رأسه، حتى انطلق إنسان فأخبر فاطمةَ فجاءت - وهي جُوَيْرِيَة - فطرحته عنه، ثم أقبلت عليهم تَسُبُّهم، فلما قضى النبيُّ - ﷺ- صلاته رفع صوته، ثم دعا عليهم - وكان إذا دعا دعا ثلاثًا، وإذا سأل سأل ثلاثًا - ثم قال: اللهم عليك بقريش - ثلاث مرات - فلما سمعوا صوته ذهب عنهم الضحك، وخافوا دعوته، ثم قال: اللهم عليك بأبي جهل بن هشام، وعُتْبة بن ربيعة، وشيبةَ بن ربيعة، والوليد بن عتبة، وأميةَ بن خلف، وعُقْبةً بن أبي مُعَيْط، وذكر السابع - ولم أحفظه - قال: فوالذي بعث محمدًا بالحق، لقد ⦗٣٦٦⦘ رأيتُ الذين سَمَّى صَرْعَى، ثم سُحِبُوا إلى القَليب، قليب بَدْر» .\nوفي رواية «فأشهدُ بالله لقد رأيتُهم صرعى، قد غَيَّرتهم الشمس، وكان يومًا حارًّا» وقال بعض الرواة: «الوليد بن عتبة» غلط في هذا الحديث.\nوفي رواية «ذكر السابع، وهو عمارة بن الوليد» وفيها «فَيَعْمِد إلى فَرْثها ودَمها وسلاها، فيجيء به، ثم يُمهله حتى إذا سجد وضعه بين كتفيه» أخرجه البخاري ومسلم، وأخرجه الترمذي مختصرًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السلا): الذي يكون فيه الولد في بطن أمه، وقيل: هو الكَرِش.\n(الجزور): البعير ذكرًا كان أو أنثى، إلا أن اللفظة مؤنثة.\n(المنعة): القوة والشِّدَّة التي يمتنع بها الإنسان على من يريده بأذى أو غيره.\n(القَليب): البئر التي هي غير مطوية.\n(الفَرْث): ما يكون في الكرش.\n_________\n(١) رواه البخاري ١ / ٣٠١ - ٣٠٣ في الوضوء، باب إذا ألقي على ظهر المصلي قذر أو جيفة لم تفسد عليه صلاته، وفي سترة المصلي، باب المرأة تطرح عن المصلي شيئًا من الأذى، وفي الجهاد، باب الدعاء على المشركين بالهزيمة والزلزلة، وباب طرح المشركين في البئر، وفي فضائل أصحاب النبي ﷺ، باب ما لقي النبي ﷺ وأصحابه من المشركين بمكة، وفي المغازي، باب دعاء النبي ﷺ على كفار قريش، ومسلم رقم (١٧٩٤) في الجهاد، باب ما لقي النبي ﷺ من أذى المشركين والمنافقين، والنسائي ١ / ١٦١ و١٦٢ في الطهارة، باب فرث ما يؤكل لحمه يصيب الثوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٩٣) (٣٧٢٢) قال: حدثنا محمد، قال: حدثنا شعبة. وفي (١/٣٩٣) (٣٧٢٣) قال: حدثنا خلف، قال: حدثنا إسرائيل. وفي (١/٣٩٧) (٣٧٧٥) قال: حدثنا حسن بن موسى، قال: حدثنا زهير. وفي (١/٤١٧) (٣٩٦٢) قال: حدثنا وهب بن جرير، قال: حدثنا شعبة. والبخاري (١/٦٩) و(٤/١٢٧) قال: حدثنا عبدان بن عثمان، قال: أخبرني أبي، عن شعبة. وفي (١/٦٩) قال: حدثني أحمد بن عثمان، قال: حدثنا شريح بن مسلمة، قال: حدثنا إبراهيم بن يوسف، عن أبيه. وفي (١/١٣٨) قال: حدثنا أحمد بن إسحاق السرماري، قال: حدثنا عبيد الله بن موسى، قال: حدثنا إسرائيل. وفي (٤/٥٣) قال: حدثنا عبد الله بن أبي شيبة، قال: حدثنا جعفر بن عون، قال: حدثنا سفيان. وفي (٥/٥٧) قال: حدثني محمد بن بشار، قال: حدثنا غندر، قال: حدثنا شعبة. وفي (٥/٩٤) قال: حدثني عمرو بن خالد، قال: حدثنا زهير. ومسلم (٥/١٧٩) قال: حدثنا عبد الله بن عمر بن محمد بن أبان الجعفي، قال: حدثنا عبد الرحيم - يعني ابن سليمان -، عن زكريا. وفي (٥/١٨٠) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا جعفر بن عون، قال: أخبرنا سفيان. وفي (٥/١٨١) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا زهير. والنسائي (١/١٦١) . وفي الكبرى (٢٨٨) قال: أخبرنا أحمد بن عثمان بن حكيم، قال: حدثنا خالد - يعني ابن مخلد - قال: حدثنا علي - وهو ابن صالح. وفي الكبرى «تحفة الأشراف» (٩٤٨٤) عن أحمد بن سليمان، عن جعفر بن عون، عن سفيان. (ح) وعن إسماعيل بن مسعود، عن خالد بن الحارث عن شعبة. وابن خزيمة (٧٨٥) قال: حدثنا بندار، قال: حدثنا محمد - يعني ابن جعفر، قال: حدثنا شعبة.\nسبعتهم - شعبة، وإسرائيل، وزهير، ويوسف بن إسحاق، وسفيان، وزكريا بن أبي زائدة، وعلي بن صالح - عن أبي إسحاق، عن عمرو بن ميمون، فذكره.\n(*) رواية زهير مختصرة على: «استقبل النبي -ﷺ- الكعبة، فدعا على نفر من قريش، على شيبة بن ربيعة، وعتبة بن ربيعة، والوليد بن عتبة، وأبي جهل بن هشام، فأشهد الله، لقد رأيتهم صرعى، قد غيرتهم الشمس، وكان يوما حارّا» .","vol":"11","page":365},{"text":"٨٩١٨ - (خ م) أنس بن مالك - ﵁ - قال: «كان رجل نصرانيٌّ (١) أسلم، فقرأ البقرة وآل عمران، وكان يكتب الوحي للنبي - ﷺ- فعاد نصرانيًا، فكان يقول: ما يدري محمد إلا ما كتبت له، فقال رسولُ الله - ﷺ-: اللهم اجعله آية، فأماته الله، فدفنوه، فأصبح وقد لفظته الأرض، فقالوا: هذا فعل محمد وأصحابه، لما هَرَب منهم نبشوا عن صاحبنا، فألقوه، فحفروا له وأعمقوا ما استطاعوا، فأصبحوا وقد لفظته الأرض، فقالوا مثل الأول، فحفروا له وأعمقوا، فلفظته الثالثة فعلموا أنه ليس من الناس فألقوه بين حجرين، ورضموا عليه الحجارة» . أخرجه البخاري، ومسلم إلى قوله: «فألقوه» .\nوفي رواية قال: «كان منا من بني النجار رجل قد قرأ البقرة وآل عمران، وكان يكتب لرسولِ الله - ﷺ-، فانطلق هاربًا حتى لحق بأهل الكتاب، فأُعجبوا به، فرفعوه، فما لبث أن قَصَم الله عُنُقه فيهم، فحفروا له، فَوَارَوْهُ، فأصبحتِ الأرض قد نَبَذته على وجهها، ثم عادوا، فعادت - ثلاث مرات - فتركوه منبوذًا» (٢) .\n⦗٣٦٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَفَظَتْه) الأرض أي: ألقتْهُ من بطنها إلى ظهرها.\n(رضَموا) عليه الحجارة، أي: جمعوها عليه، والرِّضام: الحجارة.\n(قَصَم) الله عنقه، أي: دَقَّها.\n(نبذته) المنبوذ: المُلقى المرميُّ على وجه الأرض، ونبذتُه أنا: ألقيتُه.\n_________\n(١) في نسخ البخاري المطبوعة: نصرانيًا.\n(٢) رواه البخاري ٦ / ٤٦٠ في الأنبياء، باب علامات النبوة في الإسلام، ومسلم رقم (٢٧٨١) في المنافقين في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٣٤٦) قال: حدثنا أبو معمر. قال: قال: حدثنا عبد الوارث، قال: حدثنا عبد العزيز، فذكره.","vol":"11","page":367},{"text":"٨٩١٩ - (خ د س) جابر بن عبد الله - ﵄ - «أن أباه تُوفِّي وترك عليه ثلاثين وَسْقًا لرجل من اليهود، فاستنظره جابر، فأبى أن يُنْظِره، فكلّم جابر رسولَ الله - ﷺ- ليشفع إليه، فجاءه رسول الله، فكلَّم اليهوديَّ ليأخذ ثمر نخله بالذي له، فأبى، فدخل رسولُ الله - ﷺ- النخل، فمشى فيها، ثم قال لجابر: جُدَّ له، فأوفِ الذي له، فجَدَّه بعد ما رجع رسولُ الله - ﷺ-، فأوفاه ثلاثين وَسْقًا، وفَضَلَتْ له سبعة عشر وسقًا، فجاء جابر رسولَ الله - ﷺ- ليخبره بالذي كان، فوجده يصلِّي العصر، فلما انصرف أخبره بالفَضْل، فقال: أخبر بذلك ابنَ الخطاب، فذهب جابر إلى عمر فأخبره، فقال عمر: لقد عَلمتُ حين مشى فيها رسولُ الله - ﷺ- لَيُبَارَكَنّ فيها» .\nوفي رواية قال: «تُوُفِّي أبي وعليه دَيْنٌ، فعرضتُ على غُرَمائه أن يأخذوا التمر بما عليه، فأبَوا، ولم يَرَوْا أنَّ فيه وَفاء، فأتيتُ النبي - ﷺ-، فذكرت ذلك له، فقال: إذا جَدَدته فوضعته في المِرْبَد آذِنِّي، فلما جَدَدْتُه ⦗٣٦٩⦘ ووضعتُه في المربد آذنتُ رسول الله - ﷺ-، فجاء ومعه أبو بكر وعمر، فجلس عليه ودعا بالبركة فيه، ثم قال: ادعُ غرماءك فأوفهم، فما تركتُ أحدًا له دَيْنٌ على أبي إلا قضيته، وفَضَلَ ثلاثة عشر وسقًا: سبعة عجوة، وستة لون - أو ستة وسبعة - فوافيت رسولَ الله - ﷺ- المغرب، فذكرت ذلك له، فضحك، وقال: ائتِ أبا بكر وعمر فأخبرهما فأخبرتُهما، فقالا: لقد علمنا إذْ صَنَعَ رسول الله - ﷺ- ما صنع أن سيكون» .\nوقال في رواية: «صلاة العصر» وفي رواية «صلاة الظهر» .\nوفي أخرى قال: «تُوُفِّي عبد الله بن عمرو بن حَرام وعليه دَيْنٌ، فاستعنتُ بالنبيِّ - ﷺ- على غرمائه أن يَضَعوا من دَيْنِهِ، فطلب إليهم، فلم يفعلوا، فقال لي النبي - ﷺ-: اذهب، فَصَنِّف تمرك أصنافًا: العجوة على حِدَة، وَعذق زيد على حدة، ثم أرسِلْ إلَيَّ، ففعلت، ثم أرسلتُ إليه، فجلس على أعلاه - أو في وسطه - ثم قال: كِلْ للقوم، فَكِلتُ لهم، حتى أوفيتهم الذي لهم، وبقي تمري كأنه لم ينقص منه شيء» . وفي رواية «فما زال يَكِيلُ لهم حتى أَدَّى» .\nوفي أخرى نحوه، وفيه زيادة، قال جابر: «أُصِيبَ عبد الله، وترك عيالًا ودَينًا، فطلبتُ إلى أصحاب الدَّيْن أن يَضَعوا بعضًا، فأبوا، فأتيتُ النبي - ﷺ- فاستشفعت به عليهم، فأبوا، فقال: صَنِّف تمرك، كلَّ شيء على ⦗٣٧٠⦘ حدة، ثم أحضرهم، حتى آتيَك، ففعلت، ثم جاء فقعد معه، وكال لكل رجلٍ حتى استوفى، وبقي التمر مكانه، كأنه لم يُمَسّ، وغزوتُ مع النبيِّ - ﷺ- على ناضح لنا، فأزحَفَ الجمل، فتخلَّف عليَّ، فوكَزَهُ ... ثم ذكر نحو ما تقدَّم من أمر الجمل، وبيعه وسؤاله عَمَّا تزوَّج، وجوابه وإتيانه أهلَهُ، ولوم خاله له ... وفي آخره: فلما قدم النبيُّ - ﷺ- غَدَوْتُ إليه بالجمل، فأعطاني ثمن الجمل، والجملَ وسَهْمي مع القوم» .\nوفي أخرى «أنَّ أباه استُشْهِد يوم أحد، وترك سِتَّ بنات، وترك عليه دَينًا، فلما حضر جِداد النخل أتيت فقلت: يا رسولَ الله، قد علمتَ أن وَالِدي استُشهد يوم أحد وترك دَينًا كثيرًا، وأُحِبُّ أن يراك الغرماء، فقال: اذهب فَبْيدِر كلَّ تمرٍ على ناحية، ففعلت، ثم دعوته، فلما رأوه أُغروا بي تلك الساعة، فلما رأى ما يصنعون طاف حول أعظمها بَيْدرًا، ثلاث مرات، ثم جلس عليه، ثم قال: ادعُ أصحابك، فما زال يكيل لهم، حتى أدَّى الله أمانة والدي، وأنا والله راضٍ أن يؤدِّيَ الله أمانة والدي ولا أرجع إلى أخواتي بتمرة، فَسَلَّم الله البيادر كُلَّها، حتى إني أنظر إلى البيدر الذي عليه رسولُ الله - ﷺ- كأنه لم ينقص تمرةً واحدة» .\nوفي أخرى: «أن أباه توفي وعليه دَيْن، قال: فأتيتُ النبيَّ - ﷺ- فقلت: إن أبي ترك عليه دَينًا، وليس عندي إلا ما يُخرِج نخلُه، ولا يبلغ ⦗٣٧١⦘ ما يخرج سنتين ما عليه، فانطلِقْ معي لكيلا يُفحِشَ عليَّ الغرماء، فمشى حول بَيْدر من بيادر التمر، فدعا، ثم أخَّر، ثم جلس عليه، فقال: تمزَّعوه، فأوفاهم الذي لهم وبقي مثل ما أعطاهم» .\nوفي أخرى: «أن أباه قتل يوم أحُد شهيدًا، فاشتد الغرماء في حقوقهم، فأتيتُ رسولَ الله - ﷺ- فكلّمته، فسألهم أن يقبلوا ثمر حائطي، ويُحَلِّلوا أبي، فأبوْا، فلم يعطهم رسول الله - ﷺ- حائطي، ولم يكسره لهم، ولكن قال: سأغدو عليك، فغدا علينا حين أصبح، وطاف في النخل، ودعا في ثمرها بالبركة، فجدَدْتُها، فقضيتهم حقوقهم، وبقي لنا من ثمرنا بقية، ثم جئت رسولَ الله - ﷺ- فأخبرته بذلك، فقال رسول الله - ﷺ- لعمر وهو جالس: اسْمَعْ يا عمر، فقال عمر: ألاَّ يكون قد علمنا أنك رسولُ الله، والله إنك لرسول الله» هذه روايات البخاري. وفي رواية أبي داود «أن أباه توفي وترك عليه ثلاثين وَسْقًا لرجل من اليهود، فاستنظره جابر فأبى، فكلّم جابر رسولَ الله - ﷺ- ليشفع له إليه، فجاء رسولُ الله - ﷺ-، فكلَّم اليهوديَّ ليأخذ ثمر نخله بالذي له عليه فأبى عليه فكلَّمه رسول الله - ﷺ- أن يُنْظِرَه ... وساق الحديث» كذا ذكره أبو داود، وأخرج النسائي معظم روايات البخاري. وله في أخرى قال: «كان ليهودي على أبي تمر، فقتل يوم أحد، وترك ⦗٣٧٢⦘ حديقتين، وتمرُ اليهوديِّ يستوعب ما في الحديقتين، فقال النبيُّ - ﷺ-: هل لك أن تأخذ العام نصفَه، وتؤخِّر نصفه؟ فأبى اليهوديُّ، فقال النبيُّ - ﷺ-: هل لك أن تأخذَ الجداد؟ فأبى، قال: فآذِّني، فآذنته، فجاء هو وأبو بكر، فجعل يُجَدّ ويُكال من أسفل النخل، ورسولُ الله - ﷺ- يدعو بالبركة، حتى وفَينا جميع حقه من أصغَرِ الحديقتين، ثم أتيتهم برطبٍ وماءٍ فأكلوا وشربوا، ثم قال: هذا من النعيم الذي تُسألون عنه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فاستنظرَه) الاستنظار: طلبُ التأخير إلى وقت آخر، وأنظرتُه: أخَّرتُه.\n(الجداد): قطع ثمر النخل، وهو الصرام.\n(على حدة): منفردًا، يعني كل جنس وحده.\n(عَذْق زيد): نوع من التمر بالمدينة معروف، وكذلك اللِّيْنَة والعجوة، وقيل: «اللِّينة، واللون» واحد الألوان، وهو عند أهل المدينة: ⦗٣٧٣⦘ كل تمر ليس بعجوة، وقيل: «اللينة» جميع النخل من غير استثناء، والأول أشبه.\n(المِربد): موضع التمر الذي يُجْمَع فيه.\n(البَيْدَرة): جمع الثمرة في البَيْدر، وهو المكان الذي تجمع فيه قبل نَقْلِها إلى البيوت، وكذلك موضع الغَلاَّت يسمى بَيْدرًا.\n(أغريت) فلانًا بفلان: إذا حملته على قصده، والمراد: أنهم لَجُّوا في مطالَبَتي وألَحَّوا.\n(تمزَّعوه) أي: تفرَّقوه واقتسِموا.\n_________\n(١) رواه البخاري ٤ / ٢٨٨ في البيوع، باب الكيل على البائع والمعطي، وفي الاستقراض، باب إذا قضى دون حقه أو حلله فهو جائز، وباب إذا قاص أو جازفه في الدين تمرًا بتمر أو غيره، وباب الشفاعة في وضع الدين، وفي الصلح، باب الصلح بين الغرماء وأصحاب الميراث والمجازفة في ذلك، وفي الوصايا، باب قضاء الوصي ديون الميت بغير محضر من الورثة، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي المغازي، باب ﴿إذ همت طائفتان منكم أن تفشلا والله وليهما﴾، والنسائي ٦ / ٢٤٥ و٢٤٦ في الوصايا، باب قضاء الدين قبل الميراث، وأبو داود رقم (٢٨٨٤) في الوصايا، باب ما جاء في الرجل يموت وعليه دين وله وفاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه البخاري (٣/١٥٤) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا أنس. وأبو داود (٢٨٨٤) قال: حدثنا محمد بن العلاء، أن شعيب بن إسحاق حدثهم. وابن ماجة (٢٤٣٤) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي، قال: حدثنا شعيب بن إسحاق. كلاهما - أنس، وشعيب - عن هشام بن عروة.\n٢- وأخرجه البخاري (٣/٢٤٥) قال: حدثني محمد بن بشار. والنسائي (٦/٢٤٦) قال: أخبرنا محمد بن المثنى. كلاهما - ابن بشار، وابن المثنى - عن عبد الوهاب، قال: حدثنا عبيد الله.\nكلاهما - هشام، وعبيد الله - عن وهب بن كيسان، فذكره.","vol":"11","page":368},{"text":"٨٩٢٠ - (خ) جابر بن عبد الله - ﵄ - قال: «كان بالمدينة يهوديٌّ، وكان يُسلِفُني في تمري إلى الجداد، وكانت لجابر الأرض التي بطريق رُومة، فَخَنَسَتِ النَّخْلُ عامًا، فجاءني يهوديٌّ عند الجداد، ولم أجِدَّ منها شيئًا، فجعلت أستنظره إلى قابل، فيأبى، فأُخْبِرَ بذلك رسولُ الله - ﷺ-، فقال لأصحابه: امشوا نستنظرْ لجابر من اليهوديِّ، فجاءوني في نخلي، فجعل رسول الله - ﷺ- يكلِّم اليهوديَّ، ويقول: لا أُنظِر، فقام رسولُ الله - ﷺ-، فطاف بالنخل، ثم جاءه فكلَّمه فأبى، فقمت، فجئتُ بقليل رطب، فوضعته بين يدي رسولِ الله - ﷺ-، فأكل، ثم قال: أين عَرِيشُكَ يا جابر؟ فأخبرته، فقال: افرش لي فيه، ففرشته، فدخل فرقد، ثم استيقظ، فجئته ⦗٣٧٤⦘ بقبضة أخرى، فأكل منها، ثم قام فكلَّم اليهوديَّ، فأبى عليه، فقام في الرِّطاب، وطاف في النخل الثانية، ثم قال: يا جابر، جُدَّ واقضِ، فوقعتُ في الجداد، فجددت منها ما قضيته، وفَضَلَ مثله، فخرجتُ حتى جئتُ رسولَ الله - ﷺ- فبشَّرته، فقال: أشهد أني رسولُ الله» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فخنَسَتِ النَّخْلُ) أي: أن النخل تأخَّرت عن قبول الإبَّار، ولم يؤثِّرْ فيها التأبير الكامل، فلم تستكمل حملها.\n_________\n(١) ٩ / ٤٩١ و٤٩٢ في الأطعمة، باب الرطب والتمر، وانظر شرح الحديث وتحقيق جملة \" فخنست النخل \" في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٠٣) قال: حدثنا سعيد بن أبي مريم، قال: حدثنا أبو غسان. قال: حدثني أبو حازم، عن إبراهيم بن عبد الرحمن بن عبد الله بن أبي ربيعة، فذكره.","vol":"11","page":373},{"text":"٨٩٢١ - (م) أبو هريرة - ﵁ - قال: «كنتُ أدعو أمّي إلى الإسلام، وهي مشركة، فدعوتُها يومًا، فأسمعتني في رسول الله - ﷺ- ما أكره، فأتيتُ رسولَ الله - ﷺ- وأنا أبكي، فقلت: يا رسول الله، إني كنت أدعو أمي إلى الإسلام، فتأبى عليَّ، فدعوتُها اليوم فأسمعتني فيك ما أكره، فادع الله تعالى أن يَهْدِيَ أُمَّ أبي هريرة، فقال رسولُ الله - ﷺ-: اللهم اهدِ أُمَّ أبي هريرة، فخرجتُ مُستبشرًا بدعوة النبيِّ، فلما جئت فَصِرتُ إلى الباب وقَرُبتُ منه، فإذا هو مُجافٌ، فسَمِعَتْ أُمِّي خَشْفَ قَدَميَّ، فقالت: مكانك يا أبا هريرة، وسمعتُ خَضْخَضة الماء، فاغْتَسَلتْ ولبسَتْ دِرْعَها، وعجِلَتْ عن خمارها، ففتحتِ الباب، ثم قالت: يا أبا هريرة، أشهدُ ⦗٣٧٥⦘ أن لا إله إلا الله وأشهدُ أن محمدًا عبده ورسوله، قال: فرجعتُ إلى رسول الله - ﷺ- فأتيتُه وأنا أبكي من الفرح، فقلت: يا رسول الله، أبشر فقد استجاب الله دعوتك، وهدى أُمَّ أبي هريرة، فحمد الله وقال خيرًا، قال: فقلت: يا رسولَ الله، ادعُ اللهَ أن يُحبِّبَنِي [أنا] وأُمِّي إلى عباده المؤمنين، ويحبِّبهم إلينا، فقال رسولُ الله - ﷺ-: اللهم حبّبْ عُبيدَكَ هذا - يعني أبا هريرة - وأُمَّه إلى عبادك المؤمنين، وحبّبْ إليهما المؤمنين، فما خَلْقٌ من مؤمن يسمع بي ولا يراني إلا أحبَّني» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أجَفْتُ الباب): إذا أغلقته، فهو مُجاف.\n(خَشْفَ قَدَمَيّ) الخشَف والخشفة: الصوت والحركة.\n_________\n(١) رقم (٢٤٩١) في فضائل الصحابة، باب من فضائل أبي هريرة الدوسي ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣١٩) قال: حدثنا عبد الرحمن. والبخاري في «الأدب المفرد» (٣٤) قال: حدثنا أبو الوليد، وهشام بن عبد الملك. ومسلم (٧/١٦٥) قال: حدثنا عمرو الناقد، قال: حدثنا عمر بن يونس اليمامي.\nثلاثتهم - عبد الرحمن، وأبو الوليد، وعمر بن يونس - قالوا: حدثنا عكرمة بن عمار، عن أبي كثير، يزيد بن عبد الرحمن، فذكره.","vol":"11","page":374},{"text":"٨٩٢٢ - (خ م ت) السائب بن يزيد - ﵁ - قال: «ذهبَت بي خالتي إلى رسول الله - ﷺ -، فقالت: يا رسول الله، إن ابنَ أختي وجِعٌ، فمسح رأسي ودعا لي بالبركة، فتوضأ فشربتُ من وَضوئه، ثم قمت خلف ظهره، فنظرتُ إلى خاتم النُّبوَّةِ بين كتفيه مثل زِرّ الحجَلة» .\nوقال الجعيد: رأيتُ السائبَ بن يزيد ابن أربع وتسعين جَلْدًا معتدلًا، ⦗٣٧٦⦘\nفقال: «قد علمتُ ما مُتِّعْتُ به سمعي وبصري إلا بدعاء رسول الله - ﷺ-» . أخرجه البخاري ومسلم، وأخرجه الترمذي إلى قوله: «زِرّ الحجلة» (١) .\n_________\n(١) رواه البخاري ١ / ٢٥٧ في الوضوء، باب استعمال فضل وضوء الناس، وفي الأنبياء، باب كنية النبي ﷺ، وباب خاتم النبوة، وفي المرضى، باب من ذهب بالصبي المريض ليدعى له، وفي الدعوات، باب الدعاء للصبيان بالبركة ومسح رؤوسهم، ومسلم رقم (٢٣٤٥) في الفضائل، باب إثبات خاتم النبوة، والترمذي رقم (٣٦٤٦) في المناقب، باب رقم (٢٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١- أخرجه البخاري (١/٥٩) قال: حدثنا عبد الرحمن بن يونس. وفي (٤/٢٢٧) قال: حدثنا محمد بن عبيد الله. وفي (٧/١٥٦) قال: حدثنا إبراهيم بن حمزة. وفي (٨/٩٤) قال: حدثنا قتيبة بن سعيد. ومسلم (٧/٨٦) قال: حدثنا قتيبة بن سعيد، ومحمد بن عباد. والترمذي (٣٦٤٣) . وفي «الشمائل» (١٦) قال: حدثنا قتيبة بن سعيد. والنسائي في الكبرى «تحفة الأشراف» (٣٧٩٤) عن قتيبة بن سعيد. خمستهم - عبد الرحمن، ومحمد بن عبيد الله، وإبراهيم بن حمزة، وقتيبة، ومحمد بن عباد - عن حاتم بن إسماعيل.\n٢- وأخرجه البخاري (٤/٢٢٦) قال: حدثني إسحاق بن إبراهيم، قال: أخبرنا الفضل بن موسى.\nكلاهما - حاتم، والفضل - عن الجعد بن عبد الرحمن، فذكره.","vol":"11","page":375},{"text":"٨٩٢٣ - (ت) أبو زيد بن أخطب - ﵁ - قال: «مسح رسولُ الله - ﷺ- بيده على وجهي، ودعا لي» «قال عَزْرَةُ: فلقد رأيته بعد ما عاش عشرين ومائة سنة، وليس في لحيته إلا شُعيرات تُعدُّ بِيض» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٦٣٣) في المناقب، باب رقم (١٠)، ورواه أيضًا أحمد في \" المسند \" ٥ / ٣٤١، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٧٧) قال: حدثنا حرمي بن عمارة. وفي (٥/٣٤١) قال: حدثنا أبو عاصم. والترمذي (٣٦٢٩) قال: حدثنا بندار، قال: حدثنا أبو عاصم.\nكلاهما - حرمي، وأبو عاصم - قالا: حدثنا عزرة بن ثابت، قال: حدثنا علباء بن أحمر، فذكره.","vol":"11","page":376},{"text":"٨٩٢٤ - (د) يزيد بن عبد الرحمن - ﵀ - قال: «رأيتُ أثرَ ضَرْبة في ساق سلمة، فقلت: ما هذه؟ قال: أصابتني يوم خيبر، فقال الناس: أصيب سلمة، فأُتي بي النبي - ﷺ-، فنفث فيَّ ثلاث نفثات، فما اشتكيتها حتى الساعة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٨٩٤) في الطب، باب كيف الرقى، والحديث عند البخاري ٧ / ٣٦٤ في المغازي، باب غزوة خيبر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في المغازي (٣٩: ١٢) عن مكي بن إبراهيم، وأبو داود في الطب (١٩: ٥) عن أحمد بن أبي سريج الرازي، عن مكي «بن إبراهيم» .\nكلاهما عن يزيد بن أبي عبيد، فذكره. «تحفة الأشراف ٤/٤٧» .","vol":"11","page":376},{"text":"<span data-type=\"title\" id=toc-1989>الفصل الخامس: في كَفِّ الأعداء عنه - ﷺ </span>-\n٨٩٢٥ - (م) أبو هريرة - ﵁ - قال: قال أبو جهل: «هل يُعَفِّرُ محمدٌ وجهه بين أظهركم؟ قيل: نعم، قال: واللاتِ والعُزَّى لئن رأيته يفعل ذلك، لأطأنّ رقبته، أو لأُعَفِّرن وجهه في التراب، قال: فأتى رسولَ الله - ﷺ- وهو يصلّي، [زعم] ليطأ على رقبته، قال: فما فجأهم منه إلا وهو ينكص على عقبيه، ويتَّقي بيديه، فقيل له: مالك؟ فقال: إن بيني وبينه لخندقًا من نار وهَوْلًا وأجنحة، فقال رسولُ الله - ﷺ-: لو دنا مِنِّي لاختطَفَتهُ الملائكة عُضوًا عضوًا، فأنزل الله - لا ندري في حديث أبي هريرة أو شيء بلغه - ﴿كلا إِن الإِنسان ليطغى﴾ - إلى قوله - ﴿كلا لا تُطعهُ﴾ [العلق: ٦ - ١٩] قال: وأمره بما أمره به» زاد في رواية «﴿فَليَدْعُ ناديه﴾ يعني: قومه» أخرجه مسلم.\nوفي رواية قال: «قال أبو جهل: لئن رأيتُ محمدًا يصلى عند الكعبة لأطأنَّ على رقبته، فبلغ النبيَّ - ﷺ-، فقال: لو فَعَلَه لأخَذَتْهُ الملائكة» (١) .\n⦗٣٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التعفير): التمريغ في التراب.\n(نكص على عقبيه): رجع إلى ورائه القهقرى.\n(الاختطاف): الاستلاب بسرعة.\n_________\n(١) رواه مسلم رقم (٢٧٩٧) في صفات المنافقين، باب قوله تعالى: ﴿إن الإنسان ليطغى. أن رآه استغنى﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٧٠) قال: حدثنا عارم. ومسلم (٨/١٣٠) قال: حدثنا عبيد الله بن معاذ ومحمد بن عبد الأعلى القيسي. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٣٤٣٦) عن محمد بن عبد الأعلى.\nثلاثتهم - عارم محمد بن الفضل، وعبيد الله، ومحمد بن عبد الأعلى - عن معتمر بن سليمان، عن أبيه. قال: حدثني نعيم بن أبي هند، عن أبي حازم، فذكره.","vol":"11","page":377},{"text":"٨٩٢٦ - (خ ت) عبد الله بن عباس - ﵄ - قال: «قال أبو جهل: لئن رأيتُ محمدًا يصلي عند البيت لأطأن على عنقه، فبلغ ذلك رسولَ الله - ﷺ- فقال: لو فعله لأخذته الملائكة عيانًا» . أخرجه الترمذي، وأخرجه البخاري إلى قوله: «الملائكة» (١) .\n_________\n(١) رواه البخاري ٨ / ٥٥٧ في تفسير سورة اقرأ، باب قوله تعالى: ﴿كلا لئن لم ينته لنسفعن بالناصية﴾، والترمذي رقم (٣٣٤٥) في التفسير، باب ومن سورة اقرأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٤٨) (٢٢٢٥) قال: حدثنا إسماعيل بن يزيد الرقي أبو يزيد، قال: حدثنا فرات. عن عبد الكريم. وفي (١/٢٤٨) (٢٢٢٦) قال: حدثنا أحمد بن عبد الملك. قال: حدثنا عبيد الله عن عبد الكريم. وفي (١/٢٥٦) (٢٣٢١) قال: حدثنا عبد الله بن محمد «قال عبد الله بن أحمد»: وسمعته أنا منه. قال: حدثنا أبو خالد الأحمر. عن داود. وفي (١/٣٢٩) (٣٠٤٥) قال: حدثنا عفان. قال: حدثنا وهيب. قال: حدثنا داود. وفي (١/٣٦٨) (٣٤٨٣) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. عن عبد الكريم. والبخاري (٦/٢١٦) قال: حدثنا يحيى. قال: حدثنا عبد الرزاق. عن معمر. عن عبد الكريم الجزري. والترمذي (٣٣٤٨) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق. عن معمر. عن عبد الكريم الجزري. وفي (٣٣٤٩) قال: حدثنا أبو سعيد الأشج. قال: حدثنا أبو خالد. عن داود بن أبي هند. والنسائي في الكبرى «تحفة الأشراف» (٦٠٨٢) عن أبي سعيد الأشج. عن أبي خالد الأحمر. عن داود بن أبي هند. وفيها (٦١٤٨) عن محمد بن رافع. عن عبد الرزاق. عن معمر. عن عبد الكريم الجزري. (ح) وعن عبد الرحمن بن عبيد الله الحلبي. عن عبيد الله بن عمرو الرقي. عن عبد الكريم.\nكلاهما - عبد الكريم. وداود - عن عكرمة. فذكره.","vol":"11","page":378},{"text":"٨٩٢٧ - (خ م) جابر بن عبد الله - ﵄ - قال: «غزونا مع رسول الله - ﷺ- غَزَاةً قِبَلَ نَجْد، فأدركنا رسولُ الله - ﷺ- في القائلة في وادٍ كثير العِضَاهِ، فنزل رسولُ الله - ﷺ- تحت شجرة فَعلّق سيفه بِغُصْنٍ مِنْ أغصانها، وتفرَّق الناس في الوادي يستظلُّون بالشجر، فقال رسولُ الله - ﷺ-: إنَّ رجلًا أتاني وأنا نائم، فأخذ السيف فاستيقظتُ وهو قائم على رأسي، والسيف صَلْتًا في يده، فقال: من يَمْنَعُكَ مني؟ قلت: الله، فشام السيفَ، فها هو ذا جالسٌ، ثم لم يعرِض له رسول الله - ﷺ- وكان مَلِكَ قومه ⦗٣٧٩⦘ فانصرَفَ حين عفا عنه، فقال: لا أكون في قومٍ هُمْ حَرْبٌ لك» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العِضاه): كل شجر له شوك، كالسلَم والأرَاك.\n(سيف صَلْت): إذا كان خارجًا من غمده.\n(شِمْتُ السيف): إذا أغمدته، وإذا سَلَلْته، فهو من الأضداد.\n_________\n(١) رواه البخاري ٦ / ٧١ في الجهاد، باب تفرق الناس عن الإمام عند القائلة، وباب من علق سيفه بالشجر في السفر عند القائلة، وفي المغازي، باب غزوة ذات الرقاع، وباب غزوة بني المصطلق، ومسلم رقم (٨٤٣) في الفضائل، باب توكله ﷺ على الله وعصمة الله تعالى له من الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣١١) . والبخاري (٤/٤٧ و٤٨ و٥/١٤٦) . ومسلم (٧/٦٢) قال: حدثني عبد الله بن عبد الرحمن الدارمي. وأبو بكر بن إسحاق. والنسائي في الكبرى «تحفة الأشراف» (٢٢٧٦) عن عمرو بن منصور. خمستهم - أحمد. والبخاري. وعبد الله بن عبد الرحمن الدارمي. وأبو بكر. وعمرو بن منصور - عن أبي اليمان. قال: أخبرنا شعيب.\n٢ - وأخرجه عبد بن حميد (١٠٨٢) . والبخاري (٥/١٤٨) قال: حدثنا محمود. ومسلم (٧/٦٢) قال: حدثنا عبد بن حميد. كلاهما - عبد بن حميد. ومحمود - عن عبد الرزاق. قال: أخبرنا معمر.\n٣ - وأخرجه البخاري (٤/٤٨) قال: حدثنا موسى بن إسماعيل. ومسلم (٧/٦٢) قال: حدثني أبو عمران محمد بن جعفر بن زياد. والنسائي في الكبرى «تحفة الأشراف» (٢٢٧٦) عن محمد بن إسماعيل ابن إبراهيم. عن سليمان بن داود.\nثلاثتهم - موسى بن إسماعيل. وأبو عمران. وسليمان بن داود - عن إبراهيم بن سعد.\n٤ - وأخرجه البخاري (٥/١٤٦) قال: حدثنا إسماعيل. قال: حدثني أخي. عن سليمان. عن محمد بن أبي عتيق.\nأربعتهم - شعيب. ومعمر. وإبراهيم بن سعد. وابن أبي عتيق - عن الزهري.\nفي رواية شعيب. قال: عن الزهري. قال: حدثني سنان بن أبي سنان الدؤلي. وأبو سلمة بن عبد الرحمن. فذكراه.\nوفي رواية معمر. قال: عن الزهري. عن أبي سلمة. فذكره «ولم يذكر سنانا» .\nوفي رواية إبراهيم بن سعد. وابن أبي عتيق. قالا: عن الزهري. عن سنان بن أبي سنان. فذكره «ولم يذكر أبا سلمة» .","vol":"11","page":378},{"text":"الفصل السادس: فيما سئل عنه - ﷺ -\n٨٩٢٨ - (م) ثوبان - ﵁ - قال: «كنت قائمًا عند رسول الله - ﷺ-، فجاء حَبرٌ من أحبار اليهود، فقال: السلام عليك يا محمد، فدفعته دَفعةً كاد يُصرَع منها، فقال: لم تدفعني؟ فقلت: ألا تقول: يا رسولَ الله؟ فقال اليهودي: إنما ندعوه باسمه الذي سماه به أهله، فقال ⦗٣٨٠⦘ رسولُ الله - ﷺ-: إن اسمي محمدٌ الذي سمّاني به أهلي، فقال اليهوديُّ: جئت أسألك، فقال رسول الله - ﷺ-: أينفعك شيء إن حدَّثتك؟ قال: أسمع بأُذني فنكتَ رسول الله - ﷺ- بعودٍ معه، فقال: سَلْ، فقال اليهودي: أين يكون الناس يوم تُبَدَّل الأرض غير الأرض والسماوات؟ فقال رسول اللهﷺ-: في الظلمة، دون الجِسْر، قال: فمن أولُ الناس إجازة؟ قال: فقراء المهاجرين، قال اليهوديُّ: فما تُحفتهم حين يَدْخُلون الجنة؟ قال: زيادةُ كَبِد النون، قال: فما غِذاؤهم على إثرِها؟ قال: يُنحر لهم ثور الجنة الذي كان يأكل من أطرافها، قال: فما شرابُهم؟ قال: من عين تُسَمَّى سلسبيلًا، قال: صدقت، قال: وجئت أسألك عن شيء لا يعلمه أحد إلا نبيٌّ، أو رجل أو رجلان، قال: ينفعك إن حدَّثتك؟ قال: أسمع بأُذنيَّ، قال: جئت أسألك عن الولد؟، قال: ماءُ الرجل أبيض، وماءُ المرأة أصفر، فإذا اجتمعا، فعلا مَنيُّ الرجل مَنيَّ المرأة أذكرا بإذن الله، وإذا علا منيُّ المرأة منيَّ الرجل آنثا بإِذن الله، قال اليهوديُّ: لقد صدقت، وإنك لنبيٌّ، ثم انصرف فذهب، فقال رسولُ الله - ﷺ-: لقد سألني هذا عن الذي سأَلني عنه، وما لي علم بشيء منه، حتى آتاني الله ﷿ به» .\nوفي رواية مثله، غير أنه قال: «كنت قاعدًا عند رسولِ الله - ﷺ-» ⦗٣٨١⦘ وقال: «زائدةُ كَبِد النون»، وقال: «أذكر وآنث»، ولم يقل: «أذكرا وآنثا» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تُحفتهم) التحفة: ما تعطيه غيرك من البرِّ والإحسان والهدية.\n(النون): الحوت، وجمعه نينان.\n(أذْكرتِ المرأةُ): إذا ولدت ذَكَرًا، وآنَثَت: إذا وَلَدَتْ أنثى.\n_________\n(١) رقم (٣١٥) في الحيض، باب بيان صفة مني الرجل والمرأة وأن الولد مخلوق من مائهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (١/١٧٣) قال: حدثني الحسن بن علي الحلواني. قال: حدثنا أبو توبة «وهو الربيع بن نافع» . وفي (١/١٧٤) قال: حدثنيه عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا يحيى بن حسان. والنسائي في الكبرى «تحفة الأشراف» (٢١٠٦) عن محمود بن خالد. عن مروان بن محمد.\nثلاثتهم - أبو توبة. ويحيى. ومروان - عن معاوية بن سلام. عن زيد - يعني أخاه - أنه سمع أبا سلام. قال: حدثني أبو أسماء الرحبي. فذكره.","vol":"11","page":379},{"text":"٨٩٢٩ - (ت س) صفوان بن عسال (١) - ﵁ - قال: قال بعض اليهود لصاحبه: «اذهب بنا إلى هذا النبيَّ - ﷺ-، فقال صاحبه: لا تقل نبيٌّ، إنه لو سمعك كان له أربعة أعين، فأتيا رسولَ الله - ﷺ-، فسألاه عن تِسع آيات بيِّنات، فقال لهم: لا تشركوا بالله شيئًا، ولا تَسْرِقوا، ولا تَزْنوا، ولا تَقْتُلوا النفس التي حرَّم الله إلا بالحق، ولا تمشوا ببريءٍ إلى ذي سلطان ليقتله، ولا تَسْحَروا، ولا تأْكلوا الربا، ولا تَقْذِفوا مُحْصَنَةً، ولا تُوَلُّوا الأدبار يوم الزَّحف، وعليكم خاصة اليهود: أن لا تَعدُوا في السبت، فَقَبَّلا يده ورجله، وقالا: نشهد أنك نبي، فقال: ما يمنعكما أن تَتَّبِعاني؟ قالا: إن داود دعا ربَّه أن لا يزالَ من ذريته نبيٌّ، وإنا نخاف إن اتَّبعناك أن تقتلنا اليهود» ⦗٣٨٢⦘ أخرجه الترمذي والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الزحف): القتال، والمراد به: الجهاد في سبيل الله.\n_________\n(١) في المطبوع: صفوان بن عباد وهو تحريف.\n(٢) رواه الترمذي رقم (٢٧٣٣) في الاستئذان، باب ما جاء في قبلة اليد والرجل، والنسائي ٧ / ١١١ في تحريم الدم، باب السحر، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٤٠، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، قال: وفي الباب عن يزيد بن الأسود، وابن عمر، وكعب بن مالك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٣٩) قال: حدثنا محمد بن جعفر. (ح) وحدثناه يزيد. وفي (٤/٢٤٠) قال: حدثنا يحيى بن سعيد. وابن ماجة (٣٧٠٥) قال: حدثنا أبو بكر. قال: حدثنا عبد الله بن إدريس. وغندر. وأبو أسامة. والترمذي (٢٧٣٣) قال: حدثنا أبو كريب. قال: حدثنا عبد الله بن إدريس. وأبو أسامة. وفي (٣١٤٤) قال: حدثنا محمود بن غيلان. قال: حدثنا أبو داود. ويزيد بن هارون. وأبو الوليد. والنسائي في الكبرى «تحفة الأشراف» (٤٩٥١) عن أبي كريب. وأبي قدامة. كلاهما عن ابن إدريس. (ح) وعن أبي كريب. عن ابن إدريس.\nسبعتهم - محمد بن جعفر «غندر» . ويزيد. ويحيى. وابن إدريس. وأبو أسامة. وأبو داود. وأبو الوليد - عن شعبة. قال: حدثني عمرو بن مرة. عن عبد الله بن سلمة. فذكره.\n(*) رواية ابن ماجة مختصرة على: «أن قوما من اليهود قبلوا يد النبي -ﷺ- ورجليه» .","vol":"11","page":381},{"text":"٨٩٣٠ - (خ) أنس بن مالك - ﵁ - قال: «بلغ عبد الله بن سَلام مقدمُ رسول الله - ﷺ- المدينة - قال: وفي رواية: وهو في أرض يَخْترِف - فأتاه وقال: إني سائلك عن ثلاثٍ لا يعلمهن إلا نبيٌّ: ما أولُ أشراط الساعة؟ وما أول طعام يأكله أهل الجنة؟ ومن أيِّ شيء يَنْزِع الولد إلى أبيه؟ ومن أي شيء ينزع إلى أخواله؟ فقال رسولُ الله - ﷺ-: خبَّرني بهنّ آنفًا جبريل، قال: فقال عبد الله: ذاك عدوّ اليهود من الملائكة - زاد في رواية: فقرأ هذه الآية ﴿مَنْ كان عَدُوًا لجبريلَ فإنه نَزَّله على قلبك﴾ [البقرة: ٩٧]-\nفقال رسولُ الله - ﷺ-: أما أولُ أشراط الساعة: فنارٌ تَحْشُرُ الناسَ من المشرق إلى المغرب، وأما أولُ طعام يأْكله أهل الجنة فزيادة كَبِد حُوت، وأما الشَّبَه في الولد: فإن الرجل إذا غَشِيَ المرأة، فسبَقها ماؤه كان الشبه له، وإذا سبقت كان الشبه لها، قال: أشهد أنك رسولُ الله، ثم قال: يا رسول الله ⦗٣٨٣⦘ إن اليهودَ قومٌ بُهْت، فإن علموا بإسلامي قبل أن تسألهم بَهَتوني عندك، فجاءت اليهود، ودخل عبدُ الله البيتَ، فقال رسولُ الله - ﷺ-: أيُّ رجل فيكم عبد الله بن سلام؟ قالوا: أعلمُنا، وابنُ أعْلمنا، وأخيرنا وابن أخيرنا، فقال رسولُ الله - ﷺ-: أفرأيتم إن أسلَمَ عبد الله؟ قالوا: أعاذه الله من ذلك - زاد في رواية: فأعاد عليهم، فقالوا: مثل ذلك - قال: فخرج عبدُ الله إليهم، فقال: أشهد أن لا إِله إلا الله، وأشهد أن محمدًا رسول الله، فقالوا: شرُّنا وابن شرِّنا، ووقعوا فيه» زاد في رواية: قال - يعني ابنَ سلام - «هذا الذي كنت أخافه يا رسولَ الله» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاختراف): جني الثمار من الشجر.\n(الأشراط): العلامات، وأشراط الساعة: العلامات التي تتقدَّمُها، مثل خروج الدجال، وطلوع الشمس من المغرب.\n(يَنْزِعُ الولد) إلى أبيه أو إلى أُمِّه: إذا جاء يشبه أحدهما.\n(قوم بُهْت) بَهَتَ فلان فلانًا: إذا كذب عليه، فهو باهت، وقوم بُهت.\n_________\n(١) ٦ / ٢٦١ في الأنبياء، باب خلق آدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٠٨) قال: حدثنا ابن أبي عدي. وفي (٣/١٨٩) قال: حدثنا إسماعيل. وعبد بن حميد (١٣٨٩) قال: أخبرنا يزيد بن هارون. والبخاري (٤/١٦٠) قال: حدثنا محمد بن سلام. قال: أخبرنا الفزاري «مروان» . وفي (٥/٨٨) قال: حدثني حامد بن عمر. عن بشر بن المفضل. وفي (٦/٢٣) قال: حدثنا عبد الله بن منير. سمع عبد الله بن بكر. والنسائي في الكبرى «تحفة الأشراف» (٦٠٤) عن إسماعيل بن مسعود. عن بشر بن المفضل. وفي «فضائل الصحابة» (١٥٠) قال: أخبرنا محمد بن المثنى. قال: حدثنا خالد «ابن الحارث» .\nسبعتهم - ابن أبي عدي. وإسماعيل. ويزيد. والفزاري. وبشر. وابن بكر. وخالد - عن حميد الطويل. فذكره.\n* أخرجه أحمد (٣/٢٧١) قال: حدثنا عفان. قال: حدثنا حماد. قال: أخبرنا ثابت. وحميد. فذكراه","vol":"11","page":382},{"text":"<span data-type=\"title\" id=toc-1991>الفصل السابع: في معجزات متفرقة</span>\n٨٩٣١ - (م) عبادة بن الوليد [بن عبادة بن الصامت] ﵀ هذا حديث عبادة بن الوليد عن أبي اليَسَر وجابر: قد مَرّ أوّلُه في «كتاب الدَّين والقَرْض»، من حرف الدال، وبعضه في «كتاب فضيلة المسجد»، وبعضه في «كتاب السّبّ واللعن»، وبعضه في «كتاب الصلاة»، لأن كل واحدٍ من أحاديثه حديث منفرد مستقل بنفسه، وقد جاءت في بعض الصحاح متفرقة، قد ذكرناها كذلك وسردها مسلم حديثًا واحدًا، وأوردها الحميديُّ في مسند أبي اليَسَر، وكان معظم معاني الحديث يتضمن ذكر المعجزات، فأوردناه بطوله في هذا الباب، لئلا يخلو الكتاب من ذكر الحديث مسرودًا على حالته، وإن كان قد جاء مفرقًا في أبوابه.\nقال عبادة بن الوليد بن عبادة بن الصامت: «خرجتُ أنا وأبي نطلب العلم في هذا الحي من الأنصار قبل أن يَهْلِكوا، فكان أولُ من لقينا أبا اليَسَر صاحبَ رسول الله - ﷺ-. ومعه غلام له، معه ضِمَامة من صُحف، وعلى أبي اليَسر بُرْدة ومَعافِرِيّ، وعلى غلامه بردة ومعافريّ، فقال له أبي: يا عَمّ، إني ⦗٣٨٥⦘ أرى في وجهك سَفْعَةً من غَضَب، قال: أجل، كان لي على فلان بن فلان الحَرَامي (١) مالٌ، فأتيت أهْلَهُ، فسلّمتُ، فقلتُ: أثمَّ هو؟ قالوا: لا، فخرج عليَّ ابنٌ له جَفْر، فقلت: أين أبوك؟ قال: سَمِعَ صوتَك فدخل أريكةَ أُمي، فقلت: اخرج إليَّ، فقد علمتُ أين أنت، فخرج، فقلت: ما حملك على أن اختبأتَ مني؟ فقال: أنا والله أُحَدِّثك، ثم لا أكْذِبك، خشيتُ والله أن أحدِّثكَ فأكذبك، وأن أعِدَك فأُخْلِفَكَ، وكنتُ صاحبَ رسول الله - ﷺ- وكنتُ والله مُعْسِرًا، قال: قلت: آلله؟ قال: آلله، قال: قلت: آلله؟ قال: آلله، [قال: قلت: آلله؟ قال: آلله]، قال: فأتَى بصحيفته، فمحاها بيده، وقال: فإن وجدت قضاءً فاقضني، وإلا فأنت في حِلٍّ، فأشهدُ بَصَرُ عينيَّ هاتين - ووضع إصبعيه على عينيه - وسَمْعُ أذنيَّ هاتين، ووعاه قلبي هذا - وأشار إلى نياط قلبه - رسولَ الله - ﷺ-. وهو يقول: من أنظر معسرًا أو وضع عنه، أظلَّه الله في ظله. قال: فقلت له أنا: يا عَمِّ، لو أنك أخذتَ بُردةَ غلامك وأعطيتَه مَعافِريَّكَ، وأخذتَ معافريَّه وأعطيتَه بردتَكَ، فكانت عليك حُلَّةٌ، وعليه حُلَّةٌ؟ فمسح رأسي، وقال: اللهم بارك فيه، يا ابن أخي، بَصَرُ عَيْنَيَّ هاتين، وسَمْعُ أذنيَّ هاتين، ووعاه قلبي هذا - وأشار إلى ⦗٣٨٦⦘ نياطِ قلبه - رسولَ الله - ﷺ- وهو يقول: أطعموهم مما تأكلون، وأَلبِسوهم مما تَلْبَسون، وكان أنْ أُعطيتُه من متاع الدنيا أهوَنَ عليَّ من أن يأخذ من حسناتي يوم القيامة. ثم مضينا حتى أتينا جابر بن عبد الله في مسجده وهو يصلِّي في ثوب واحد مشتملًا [به]، فتخطَّيتُ القومَ، حتى جلستُ بينه وبين القبلة، فقلت: يرحمك الله، أتُصَلِّي في ثوب واحد، ورداؤك إلى جنبك؟ قال: فقال بيده في صدري هكذا - وفرّق بين أصابعه وقَوسَّها - وقال: أردتُ أن يَدْخُلَ عليَّ الأحمق مثلُك، فيراني كيف أصنع، فيصنع مثله، أتانا رسول الله - ﷺ- في مسجدنا هذا وفي يده عُرْجونُ ابنِ طاب، فرأى في قِبلة المسجد نُخامةً، فَحَكَّها بالعرجون، ثم أقبل علينا، فقال: أيُّكم يُحب أن يُعْرِض الله عنه؟ قال: فجشِعنا (٢)، ثم قال: أيُّكم يحب أن يُعْرِض الله عنه؟ قلنا: لا أَيُّنَا يا رسولَ الله، قال: فإن أحدَكم إذا قام يصلي فإن الله ﵎ قِبَلَ وجهه، فلا يَبْصُقَنَّ قِبَلَ وجهه، ولا عن يمينه، وليَبْصُق عن يساره، تحت رِجْله اليسرى، فإن عَجِلَتْ به بادرة فليَقُلْ بثوبه هكذا - ثم طوى ثوبه بعضه على بعض - فقال: أروني عَبيرًا، فقام فتى من الحيِّ يشتد إلى أهله، فجاء بِخَلُوق في راحته، فأخذه رسولُ الله - ﷺ-، فجعله على رأس العرجون ⦗٣٨٧⦘ ثم لَطَخ به على أثر النُخامة، فقال جابر: فمن أجل ذلك جعلتم الخَلوق في مساجدكم.\nسِرنَا مع رسولِ الله - ﷺ- في غزوة بَطْنِ بُواط، وهو يطلب المجْدِيَّ بن عمرو الجُهنيَّ، وكان الناضحُ يعتقبه منا الخمسة، والستة، والسبعة، فدارت عُقْبة رجل من الأنصار على ناضح له، فأناخه فركبه، ثم بعثه، فتلدّن عليه بعضَ التلدُّن، فقال له: شَأْ، لَعَنَكَ الله، فقال رسول الله: من هذا اللاعنُ بعيرَه؟ قال: أنا يا رسول الله، قال: انزِل عنه، فلا تَصْحَبنا بملعون، لا تَدْعوا على أنفسكم، ولا تدعوا على أولادكم، ولا تدعوا على أموالكم، لا تُوافقوا من الله ساعةً يُسأل فيها عطاءً فيستجيب لكم.\nسِرْنَا مع رسول الله - ﷺ- حتى إذا كُنَّا عُشيشية، ودنونا ماءً من مياه العرب، قال رسول الله - ﷺ-: من رجل يتقدَّمُنا فيُمْدُرُ الحوضَ، فَيَشرب ويَسقينا؟ قال جابر: فقمت، فقلت: هذا رجل يا رسول الله، فقال رسول الله - ﷺ-: أيُّ رجل مع جابر؟ فقام جَبّار بن صَخر، فانطلقنا إلى البئر، فنزعنا في الحوض سَجْلًا أو سَجْلين، ثم مَدَرناه، ثم نزعنا فيه حتى أفْهَقْناه، فكان أولَ طالعٍ علينا رسولُ الله - ﷺ- فقال: أتأذنان؟ قلنا: نعم يا رسولَ الله، فأشرع ناقَتَه، فَشَرِبَتْ، شَنَقَ لها، فَشَجَتْ، فبالت، ثم عَدَلَ بها فأناخها، ثم جاء رسولُ الله - ﷺ- إلى الحوض فتوضأ منه، ثم قمت فتوضأت من مُتَوَضّأِ رسول الله - ﷺ- فذهب جَبَّار بن صخر يقضي حاجتَه ⦗٣٨٨⦘ فقام رسول الله - ﷺ- ليصلِّيَ، وكانت عليَّ بُردةٌ، ذَهبتُ أن أخالفَ بين طَرَفيها فلم تبلغ لي، وكانت لها ذباذب فَنكَستُها، ثم خالفتُ بين طَرَفيها، ثم تواقَصْتُ عليها، ثم جئت حتى قمت عن يسار رسول الله - ﷺ- فأخذ بيدي فأدارَني حتى أقامني عن يمينه، ثم جاء جبَّار بن صخر فتوضأ، ثم جاء فقامَ عن يسار رسولِ الله - ﷺ- فأخذ [رسولُ الله - ﷺ-] بأيدينا جميعًا، فدفَعَنا حتى أقامنا خَلْفه، فجعل رسولُ الله - ﷺ- يَرمُقُني وأنا لا أشعر، ثم فَطَنْتُ [به] فقال هكذا بيده - يعني: شُدَّ وسَطَكَ - فلما فرغ رسولُ الله - ﷺ- قال: يا جابر، قلت: لبيك يا رسول الله، قال: إِذا كان واسعًا فخَالِفْ بين طرفيه، وإذا كان ضَيِّقًا فاشدُده على حَقوك.\nسِرْنا مع رسول الله - ﷺ- وكان قُوتُ كلِّ رجل منَّا في كلّ يوم تمرةً فكان يَمُصُّهَا، ثم يَصُرُّها في ثوبه، وكُنَّا نَخْتَبِط بِقِسِيِّنا ونأكل، حتى قرِحَت أشداقُنا فأُقْسِمُ: أُخطِئَها رجلٌ منا يومًا، فانطلقنا به نَنْعَشُهُ، فشهدنا له: أنه لم يُعْطَهَا، فأُعطِيَها، فقام فأخذها.\nسِرْنا مع رسول الله - ﷺ- حتى نزلنا واديًا أفْيحَ، فذهب رسول الله - ﷺ- يقضي حاجته، فاتبَعْتُهُ بإِدَاوَةٍ من ماء، فنظر رسولُ الله - ﷺ- فلم يَرَ شيئًا يستتر به، فإِذا شجرتان بشاطئ الوادي، فانطلق رسولُ الله - ﷺ- إلى إحداهما، فأخذ بغصن من أغصانها، فقال: انقادِي عَلَيَّ بإذن الله، فانقادت ⦗٣٨٩⦘ معه كالبعير المخشوش الذي يُصانع قائده، حتى أتى الشجرةَ الأخرى، فأخذ بغصنٍ من أغصانها، فقال: انقادي عليَّ بإذن الله، فانقادتْ معه كذلك، حتى إِذا كان بالْمَنْصَفِ مما بينهما لأمَ بينهما - يعني جمعَهما - فقال: التَئِما عليَّ بإذن الله، فالتأمتا، قال جابر: فخرجت أُحْضِرُ، مخافَةَ أن يحِسّ رسولُ الله - ﷺ- بقُربي فيبتعدَ [وقال محمد بن عباد: فيتبعَّدَ] فجلست أحدِّث نفسي، فحانت مني لَفْتة، فإِذا أنا برسولِ الله - ﷺ-[مُقبِلًا] وإذا الشجرتان قد افترقتا، فقامت كل واحدة منهما على ساق، فرأيتُ رسول الله - ﷺ- وقف وقفة، فقال برأسه هكذا - وأشار [أبو إسماعيل] الراوي برأسه يمينًا وشمالًا - ثم أقبل، فلما انتهى إليَّ قال: يا جابر، هل رأيتَ مَقامي؟ قلت: نعم يا رسول الله، قال: فانطلِق إلى الشجرتين فاقطَعْ من كل واحدة منهما غُصْنًا، فأقبِل بهما، حتى إذا قمتَ مقامي، فأرسل غصنًا عن يمينك، وغُصنًا عن يسارك، قال جابر: فقمت فأخذت حجرًا فكسرته، وحَسَرْتُهُ فانْذَلَقَ لي، فأتيتُ الشجرتين فقطعتُ من كلِّ واحدة منهما غُصْنًا، ثم أقبلتُ أجرُّهُما، حتى قمتُ مقام رسول الله - ﷺ- أرسَلْتُ غُصنًا عن يميني وغصنًا عن يساري، ثم لَحِقته، فقلت: قد فعلتُ يا رسول الله فعَمَّ ذاك؟ قال: إني مررت بقبرين يُعَذّبان، فأحببتُ بشفاعتي أن يُرَفَّه عنهما ما دام الغصنان رَطْبين، قال: فأتينا العسكر، فقال رسولُ الله - ﷺ-: يا جابر، نادِ بِوَضوء، فقلت: ألا وَضوء؟ ألا وَضوء؟ ⦗٣٩٠⦘ ألا وَضوء؟ قال: قلت: يا رسول الله، ما وجدتُ في الرَّكْب من قَطْرة، وكان رجل من الأنصار يُبَرِّد لرسول الله - ﷺ- الماء في أشجابٍ له على حِمارة من جريد، قال: فقال لي: انطلق إلى فلان [بن فلان] الأنصاري، فانْظُر: هل في أشجابه من شيء؟ قال: فانطلقتُ إِليه، فنظرتُ فيها، فلم أجد [فيها] إلا قَطْرةً في عَزْلاءِ شَجبٍ منها، لو أني أُفرِغُه لَشَرِبَهُ يابِسُهُ، فأتيتُ رسولَ الله - ﷺ- فقلت: يا رسول الله، [إِني] لم أجد فيها إلا قطرةً في عَزْلاءِ شَجْبٍ منها لو أني أُفرِغه لَشَرِبه يابِسهُ، قال: اذهب فائتِني به، فأتيتُه به، فأخذه بيده فجعل يتكلم بشيء لا أدري ما هو، ويَغْمِزه بيديه، ثم أعطانيه، فقال: يا جابر نادِ بجَفْنَةٍ، فقلت: يا جفنةَ الرَّكْب، فأُتيتُ بها تُحْمَلُ، فوضعتُها بين يديه فقال رسولُ الله - ﷺ- بيده في الجفنة هكذا - فبسطها وفرَّق بين أصابعه - ثم وضعها في قَعْر الجَفْنَة، وقال: خذ يا جابر، فَصُبَّ عليَّ، وقل: بسم الله، فصببتُ عليه، وقلت: بسم الله، فرأيتُ الماءَ يَفُورُ من بين أصابع رسول الله - ﷺ- فارتْ الجَفْنَةُ ودارت حتى امتلأت، فقال: يا جابر، نادِ: مَنْ كان له حاجة بماء؟ قال: فأتى الناسُ، فاستَقَوا حتى رَوُوا، قال: فقلت: هل بقي أحد له حاجة؟ فرفع رسولُ الله - ﷺ- يده من الجَفْنَةِ وهي مَلأى، وشكا الناسُ إلى رسولِ الله الجوعَ، فقال: عسى الله أن يُطعمكم، فأتينا سِيفَ البحر، فزَخَر البحرُ زَخْرةً فألقى دابَّةً فأورَينا على شِقَّها النار، ⦗٣٩١⦘ فاطَّبخنا واشتوينا، وأكلنا حتى شبعنا، قال جابر: فدخلتُ أنا وفلان وفلان - حتى عدّ خمسة - في حِجاج عينها، ما يرانا أحد حتى خرجنا، فأخذنا ضِلَعًا من أضلاعه فقوَّسناه، ثم دَعَونا بأعظم رجل في الرَّكْب، وأعظم جَمَلٍ في الرَّكْب، وأعظم كِفْل في الرَّكْب، فدخل تحته، ما يُطأطئُ رأسَهُ» أخرجه مسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ضمامة) الإضمامة من الكتب: الرزمة المجتمعة منها، والذي جاء في مسلم «ضمامة» بغير ألف.\n(المعافريُّ): ثوب ينسب إلى معافر، وهو موضع باليمن.\n(السُفْعة): تغيرُّ اللونِ من الغضب، وأصله من سفَعَتْهُ النار: إذا غيَّرت لونَه.\n(غلام جَفْر) أي: مشتدٌّ قويٌّ، وأصله من أولاد المعز إذا أتى عليه أربعة أشهر وفصل عن أمه، وأخذ في المرعى، فهو جَفْر.\n(أريكة) الأريكة: السرير المنضَّدُ عليه فرش، ودونه ستر، وقيل: كل ما اتَّكِئ عليه.\n(نياط القلب): هو العرق المعلَّق بالقلب. ⦗٣٩٢⦘\n(الحُلَّة): ثوبان من جنسٍ واحد.\n(العُرجون): العود الذي يكون فيه شماريخ عِذْق الرطب.\n(عَذْق ابن طاب): نوع من رطب المدينة.\n(النُخامة): البزقة التي تخرج من أقصى الحلق من مخرج الخاء المعجمة.\n(الجشع): الفَزَع والخوف، هكذا روينا هذه اللفظة في كتاب مسلم وفي كتاب الحميديِّ بالجيم، وقد ذكرها الحافظ أبو موسى الأصفهاني في كتابه في «تتمة الغربيين» بالخاء المعجمة من الخشوع، وهو الاستكانة والخضوع.\n(العبير): طيب مخلوط، وقيل: العبير عند العرب: الزعفران.\n(الاشتداد): العَدْو.\n(الخَلوق): طيب له لون أحمر أو أصفر.\n(التعقُّب): ركوب الرفقة على بعير، واحدًا بعد واحد، أي يركب هذا عَقِب هذا، والعُقبة: هي تلك الفعلة.\n(فتلدَّن) تلدَّن البعير: إذا توقَّف في المشي وتمكَّث على راكبه.\n(عُشيشية): تصغير عَشِيَّة على غير قياس.\n(مدرتُ الحوض): لطخته بالطين تصلحه به وتسدُّ ثقبه.\n(السَّجل): الدَّلو العظيمة.\n(نزعت الدلو): جذبتُها واستقيت بها الماء من البئر.\n(أفهقت الحوض) ملأته، وأصفقته (٤): جمعت الماء فيه، ومنه قولهم: ⦗٣٩٣⦘ أصْفَقُوا على الأمر، أي: اجتمعوا عليه.\n(أشرع) ناقته: إذا أوردها الماء.\n(شَنَق لبعيره): جذب زمامه إليه بعد أن كان أرخاه.\n(فشجَت) أي: قطعت الشرب، ومنه شَجَجْتُ المفازة: قطعتُها بالسير هذا الذي فسره الحميديُّ في شرح كتابه «الجمع بين الصحيحين» والذي رواه الخطابيُّ في غريبه قال: «فأشرع ناقته فشربت، وشنق لها ففشجت وبالت» وقال: معناه تفاجَّت، وفَرَّقت ما بين رجليها لتبول، والذي جاء في كتاب مسلم «فشجّت» كما رواه الحميديُّ بتشديد الجيم، والله أعلم.\n(ذباذب) الذباذب: كُلُّ ما يتعلَّق من الشيء فيتحرك، والذَّبْذَبَةُ: حركة الشيء المعلَّق.\n(تواقَصْتُ) عليها: أمسكتها بعنقي، وهو أن يحني عليها رقبتَه.\n(نختبط) الاختباط: ضرب الشجر بالعصا ليتناثر ورقُها.\n(قَرِحت أشداقنا): تجرَّحت من أكل الخَبَط.\n(أُخْطِئَها): يعني أنهم غَفَلوا عن رجل منهم، فلم يعطوه التمرة التي تخصه نسيانًا.\n(ننعشه): نشهد له، كأنه قد عثر فانتعش، فقام فأخذها لما أُعطيها.\n(الأفيح): الواسع. ⦗٣٩٤⦘\n(البعير المخشوش): الذي قد جعل في أنفه الخشاش، وهو عُوَيد يجعل في أنفه ليكون أسرع لانقياده.\n(المَنصف): موضع النصف بين الشيئين.\n(الإحضار): العَدْو والسعي، و(رويدًا) على مَهَل.\n(فانذلق): صار له حَدٌّ يقطع به، وذَلقُ كل شيء: حدُّه، وأذلقتُ الشيء: إذا حددتَه.\n(حَسَرته): قطعته، وهو من حَسَرْتُ الشعر: إذا أزلته من موضعه، وحسرتُ الذراع: إذا كشفتها، فكأنه كشف نواحي الحجر بالتقطيع، لتنفلق له شظية من شظاياه يقطع بها غصن الشجرة.\n(الأشجاب): جمع شَجْب، وهو ما أخلق من الأسقية وبَلي.\n(حمارة) الحمارة: ثلاثة أعواد يشد بعض أطرافها إلى بعض، ويخالَفُ بين أرجلها، ويعلَّق عليها السقاء [ليبرد الماء] .\n(العَزْلاء): أحد عزالي المزادة، وهو فمها الذي يخرج منه الماء.\n(سِيف البحر): ساحله وجانبه.\n(زَخَر) البحرُ يَزْخَرُ: إذا هاج وارتفعت أمواجه.\n(أورينا): أوقدنا النار.\n(حِجاج العين): العظم المستدير حولها، الذي مجموع العين فيه. ⦗٣٩٥⦘\n(الركب): جمع راكب، والمراد به: الرّفقة كُلُّهم.\n(الكفل): العَجُز.\n_________\n(١) قال القاضي عياض: رواه الأكثرون بفتح الحاء وبالراء نسبة إلى بني حرام، ورواه الطبري وغيره بالزاي المعجمة مع كسر الحاء، ورواه ابن ماهان \" الجذامي \" بجيم مضمومة وذال معجمة.\n(٢) قال النووي: رواه الجمهور \" خشعنا \" بالخاء المعجمة من الخشوع، وهو الخضوع والتذلل وغض البصر والسكون، ورواه جماعة: فجشعنا، وكلاهما صحيح.\n(٣) رقم (٣٠٠٦) و(٣٠٠٧) و(٣٠٠٨) و(٣٠٠٩) و(٣٠١٠) و(٣٠١١) و(٣٠١٢) و(٣٠١٣) و(٣٠١٤) في الزهد، باب حديث جابر الطويل وقصة أبي اليسر.\n(٤) كما جاء في رواية: أصفقناه، والمحفوظ: أفهقناه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٨/٢٣١) قال: حدثنا هارون بن معروف. ومحمد بن عباد. وأبو داود (٤٨٥ و٦٣٤ و١٥٣٢) قال: حدثنا هشام بن عمار. وسليمان بن عبد الرحمن الدمشقي. ويحيى بن الفضل السجستاني.\nخمستهم - هارون. وابن عباد. وهشام. وسليمان. والسجستاني - قالوا: حدثنا حاتم بن إسماعيل. عن يعقوب بن مجاهد أبي حزرة. عن عبادة بن الوليد بن عبادة بن الصامت. فذكره.\n* أخرجه البخاري في «الأدب المفرد» (١٨٧) قال: حدثنا محمد بن عباد. قال: حدثنا حاتم بن إسماعيل. وفي (٧٣٨) قال: حدثنا إسحاق. قال: أخبرنا حنظلة بن عمرو الزرقي المدني.\nكلاهما - حاتم. وحنظلة - عن يعقوب بن مجاهد أبي حزرة. عن عبادة بن الوليد. فذكره مختصرا على أوله «حديث أبي اليسر» .","vol":"11","page":384},{"text":"٨٩٣٢ - (س) أبو سكينة – [رجل من المحرَّرين] عن رجلٍ من أصحاب النبيِّ - ﷺ- قال: «لما أمر النبيُّ - ﷺ- بحَفْر الخندق عرضَتْ لهم صخرة حالت بينهم وبين الحفر، فقام رسولُ الله - ﷺ- وأخذ المِعوَلَ، ووضع رداءه ناحية الخندق، وقال: ﴿وتَمّت كلمات ربك صدقًا وعدلًا لا مبدِّل لكلماته وهو السميع العليم﴾ [الأنعام: ١١٥] فندَرَ ثُلُثُ الحَجَرِ، وسلمان الفارسي قائم ينظر، فبرق مع ضربة رسول الله - ﷺ- بَرْقَةٌ، ثم ضرب الثانية، وقال: ﴿وتمت كلمات ربك صدقًا وعدلًا لا مبدِّل لكلماته وهو السميع العليم﴾ فندَرَ الثلث الآخر، فبرقت [بَرْقَةٌ]، فرآها سلمان، ثم ضرب الثالثة، وقال: ﴿وتمت كلمات ربك صدقًا وعدلًا لا مبدِّل لكلماته وهو السميع العليم﴾ فندر الثلث الباقي، وخرج رسول الله - ﷺ- فأخذ رداءه وجلس، قال سلمان: يا رسول الله، رأيتك حين ضربتَ، ما تضربُ ضربةً إلا كانت معها برقةٌ قال له رسولُ الله - ﷺ-: يا سلمان، رأيتَ ذلك؟ قال: إِي، والذي بعثك بالحق يا رسولَ الله، قال: فإني حين ضربتُ الضربة الأولى: رُفِعَتْ لي مدائن كسرى وما حولها، ومدائن كثيرة، حتى رأيتُها بِعَينَيَّ، فقال [له]: مَنْ حضره من أصحابه: يا رسولَ الله، ادع الله أن يفتحها علينا، ويُغَنِّمنا دِيَارَهم. ⦗٣٩٦⦘ ويخربَ بأيدينا بلادهم، قال: فدعا رسول الله - ﷺ- بذلك، ثم ضربتُ الضربة الثانية، فَرُفِعَتْ لِي مدائن قَيْصَر وما حولها، حتى رأيتها بعينيَّ، قالوا: يا رسولَ الله، ادع الله أن يفتحها علينا ويغنِّمنا ديارهم ويخرب بأيدينا بلادهم، فدعا رسول الله - ﷺ-[بذلك]، ثم ضربت الثالثة فَرُفِعَتْ لِي مدائن الحبشة وما حولها من القُرَى، حتى رأيتها بعينيّ، قال رسولُ الله - ﷺ- عند ذلك: دَعُوا الحبشةَ ما وَدَعُوكم، واتركوا التُّرك ما تَركوكم» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٤٣ في الجهاد، باب غزوة الترك والحبشة، وروى أبو داود المرفوع منه رقم (٤٣٠٢) في الملاحم، باب النهي عن تهييج الترك والحبشة، ورواه أيضًا الطبراني في \" الكبير \" و\" الأوسط \" من حديث ابن مسعود، وله شاهد عند الطبراني من حديث معاوية، وبعضها يشهد لبعض فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٠٢) قال: حدثنا عيسى بن محمد الرملي. والنسائي (٦/٤٣) قال: أخبرنا عيسى بن يونس.\nكلاهما - عيسى بن محمد. وعيسى بن يونس - قالا: حدثنا ضمرة. عن أبي زرعة السيباني. عن أبي سكينة. رجل من المحررين. فذكره.\n(*) رواية عيسى بن محمد مختصرة على: «دعوا الحبشة ما ودعوكم. واتركوا الترك ما تركوكم» .","vol":"11","page":395},{"text":"٨٩٣٣ - (خ م ت) عبد الله بن مسعود - ﵁ - قال: «انشق القمر على عهد رسول الله - ﷺ- بشقين، فقال رسول الله - ﷺ-: اشهدوا»\nوفي أخرى: «ونحن معه، فقال: اشهدوا، اشهدوا» .\nوفي أخرى قال: «بينما نحن مع رسول الله - ﷺ- بِمنى، إذِ انْفَلَق القمر فِلْقتين: فِلْقةً وراء الجبل، وفِلقةً دونه، فقال لنا رسولُ الله - ﷺ-: اشهدوا» أخرجه البخاري ومسلم.\nوللبخاري قال: وقال مسروق عن عبد الله: «بمكة» وأخرج الترمذي ⦗٣٩٧⦘ مثله (١) .\n_________\n(١) رواه البخاري ٦ / ٤٦٤ في الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، وفي فضائل أصحاب النبي ﷺ، باب انشقاق القمر، وفي تفسير سورة ﴿اقتربت الساعة﴾، ومسلم رقم (٢٨٠٠) في صفات المنافقين، باب انشقاق القمر، والترمذي رقم (٣٢٨١) و(٣٢٨٣) في التفسير، باب ومن سورة القمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه الحميدي. وأحمد (١/٣٧٧) (٣٥٨٣) . والبخاري (٤/٢٥١) قال: حدثنا صدقة بن الفضل. وفي (٦/١٧٨) قال: حدثنا علي بن عبد الله. ومسلم (٨/١٣٢) قال: حدثنا عمرو الناقد. وزهير بن حرب. والترمذي (٣٢٨٧) قال: حدثنا ابن أبي عمر. والنسائي في الكبرى «تحفة الأشراف» (٩٣٣٦) عن عبيد الله بن سعيد. ثمانيتهم - الحميدي. وأحمد. وصدقة. وعلي بن عبد الله. وعمرو الناقد. وزهير. وابن أبي عمر. وعبيد الله - عن سفيان بن عيينة. قال: حدثنا ابن أبي نجيح. عن مجاهد.\n٢ - وأخرجه أحمد (١/٤٤٧) (٤٢٧٠) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (١/٤٥٦) (٤٣٦٠) قال: حدثنا أبو معاوية. والبخاري (٥/٦٢) قال: حدثنا عبدان. عن أبي حمزة. وفي (٥/٦٢) قال: حدثنا عمر بن حفص. قال: حدثنا أبي. وفي (٦/١٧٨) قال: حدثنا مسدد. قال: حدثنا يحيى. عن شعبة. وسفيان. ومسلم (٨/١٣٢) قال: حدثنا أبو بكر بن أبي شيبة. وأبو كريب. وإسحاق بن إبراهيم. جميعا عن أبي معاوية (ح) وحدثنا عمر بن حفص بن غياث. قال: حدثنا أبي (ح) وحدثنا منجاب بن الحارث التميمي. قال: أخبرنا ابن مسهر. (ح) وحدثنا عبيد الله بن معاذ العنبري. قال: حدثنا أبي. قال: حدثنا شعبة وفي (٨/١٣٣) قال: حدثنيه بشر بن خالد. قال: أخبرنا محمد بن جعفر (ح) وحدثنا محمد بن بشار. قال: حدثنا ابن أبي عدي. كلاهما عن شعبة. والترمذي (٣٢٨٥) قال: حدثنا علي بن حجر. قال: أخبرنا علي بن مسهر. والنسائي في الكبرى «تحفة الأشراف» (٩٣٣٦) عن محمد بن عبد الأعلى. عن خالد بن الحارث. عن شعبة. ستتهم - شعبة. وأبو معاوية. وأبو حمزة. وحفص بن غياث. وسفيان. وعلي بن مسهر - عن سليمان الأعمش. عن إبراهيم.\nكلاهما - مجاهد. وإبراهيم - عن أبي معمر. فذكره.","vol":"11","page":396},{"text":"٨٩٣٤ - (م ت) عبد الله بن عمر - ﵄ – مثل حديث قبله قال: «انشق القمر على عهد رسول الله - ﷺ- فِلقتين، فستر الجبلُ فلقة، وكانت فِلْقَةٌ فوق الجبل، فقال رسولُ الله - ﷺ-: اللهم اشهد» . أخرجه مسلم والترمذي (١) .\n_________\n(١) رواه مسلم رقم (٢٨٠١) في صفات المنافقين، باب انشقاق القمر، والترمذي رقم (٣٢٨٤) في التفسير، باب ومن سورة القمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٨/١٣٣) قال: حدثنا عبيد الله بن معاذ. قال: حدثنا أبي. (ح) وحدثنيه بشر بن خالد. قال: أخبرنا محمد بن جعفر. (ح) وحدثنا محمد بن بشار. قال: حدثنا ابن أبي عدي. والترمذي (٢١٨٢) و(٣٢٨٨) قال: حدثنا محمود بن غيلان. حدثنا أبو داود.\nأربعتهم - معاذ. ومحمد بن جعفر. وابن أبي عدي. وأبو داود - عن شعبة. عن الأعمش. عن مجاهد. فذكره.\n* وقع في النسخ المطبوعة من «خلق أفعال العباد»: حدثنا إبراهيم بن حمزة. قال: حدثنا ابن أبي حازم. عن يزيد. عن محمد. عن أبي سلمة. عن عبد الله بن عمر ﵄. قال: قال لي النبي -ﷺ-:\n«اقرأ في سبع ولا تنثره» .\nوصوابه «عبد الله بن عمر» .","vol":"11","page":397},{"text":"٨٩٣٥ - (خ م) عبد الله بن عباس - ﵄ - قال: «إن القمر انشق في زمن رسول الله - ﷺ-» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٨ / ٤٧٤ في تفسير سورة ﴿اقتربت الساعة﴾، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، وفي فضائل أصحاب النبي ﷺ، باب انشقاق القمر، ومسلم رقم (٢٨٠٣) في صفات المنافقين، باب انشقاق القمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٥١) قال: حدثني خلف بن خالد القرشي. وفي (٥/٦٢) قال: حدثنا عثمان بن صالح. وفي (٦/١٧٨) قال: حدثنا يحيى بن بكير. ومسلم (٨/١٣٣) قال: حدثنا موسى بن قريش التميمي. قال: حدثنا إسحاق بن بكر بن مضر.\nأربعتهم - خلف. وعثمان. ويحيى. وإسحاق - قالوا: حدثنا بكر بن مضر. قال: حدثني جعفر بن ربيعة. عن عراك بن مالك. عن عبيد الله بن عبد الله بن عتبة بن مسعود. فذكره.","vol":"11","page":397},{"text":"٨٩٣٦ - (خ م ت) أنس بن مالك - ﵁ - قال: «أنَّ أهل مكة سألوا رسول الله - ﷺ-: أن يُرِيَهم آية، فأراهم انشقاق القمر» .\nوفي أخرى: «فأراهم القمر شِقَّتين» أَخرجه البخاري ومسلم.\nوزاد الترمذي «فنزلت ﴿اقتربت الساعة وانشق القمر﴾ - إلى – ﴿سِحْرٌ ⦗٣٩٨⦘ مستمر﴾ [القمر: ١ - ٢] يقول: ذاهب» (١) .\n_________\n(١) رواه البخاري ٨ / ٤٧٥ في تفسير سورة ﴿اقتربت الساعة﴾، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، وفي فضائل أصحاب النبي ﷺ، باب انشقاق القمر، ومسلم رقم (٢٨٠٢) في صفات المنافقين، باب انشقاق القمر، والترمذي رقم (٣٢٨٢) في التفسير، باب ومن سورة القمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٦٥) . وعبد بن حميد (١١٨٥) . ومسلم (٨/١٣٣) قال: حدثنيه محمد بن رافع. والترمذي (٣٢٨٦) قال: حدثنا عبد بن حميد. والنسائي في الكبرى «تحفة الأشراف» (١٣٣٤) عن إسحاق بن إبراهيم.\nأربعتهم - أحمد. وعبد. وابن رافع. وإسحاق - عن عبد الرزاق.\n* وأخرجه النسائي في الكبرى «تحفة الأشراف» (١٣٣٤) عن محمد بن عبد الأعلى. عن محمد بن ثور.\nكلاهما - عبد الرزاق. وابن ثور - عن معمر.\n٢ - وأخرجه أحمد (٣/٢٠٧) . والبخاري (٤/٢٥١) و(٦/١٧٨) قال: حدثنا عبد الله بن محمد. ومسلم (٨/١٣٣) قال: حدثني زهير بن حرب. وعبد بن حميد. أربعتهم - أحمد. وعبد الله. وزهير. وعبد - قالوا: حدثنا يونس بن محمد. قال: حدثنا شيبان.\n٣ - وأخرجه أحمد (٣/٢٢٠) قال: حدثنا عبد الوهاب. والبخاري (٤/٢٥١) قال: وقال لي خليفة: حدثنا يزيد بن زريع. وفي (٥/٦٢) قال: حدثني عبد الله بن عبد الوهاب. قال: حدثنا بشر بن المفضل. ثلاثتهم - عبد الوهاب. ويزيد. وبشر - قالوا: حدثنا سعيد بن أبي عروبة.\n٤ - وأخرجه أحمد (٣/٢٧٥) قال: حدثنا أبو داود. وفيه (٣/٢٧٥) قال: حدثنا محمد بن جعفر. وحجاج. والبخاري (٦/١٧٨) قال: حدثنا مسدد. قال: حدثنا يحيى. ومسلم (٨/١٣٣) قال: حدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر. وأبو داود (ح) وحدثنا ابن بشار. قال: حدثنا يحيى بن سعيد. ومحمد بن جعفر. وأبو داود. وعبد الله بن أحمد (٣/٢٧٨) قال: حدثنا أبو عبد الله السلمي. قال: حدثني أبو داود. أربعتهم - أبو داود. وابن جعفر. وحجاج. ويحيى - عن شعبة.\nأربعتهم - معمر. وشيبان. وسعيد. وشعبة - عن قتادة. فذكره.","vol":"11","page":397},{"text":"٨٩٣٧ - (ت) جبير بن مطعم - ﵁ - قال: «انشق القمر على عهد رسول الله - ﷺ- فصار فرقتين، فقالت قريش: سَحَرَ محمد أعيننا، فقال بعضهم: لئن كان سَحرَنا ما يستطيع أن يسحرَ الناس كُلَّهم» . أخرجه الترمذي (١) .\nوزاد رزين «فكانوا يتلقَّوْن الرُّكبان، فيخبِرُونهم بأنَّهم قد رَأَوْهُ فيكذبونهم» .\n_________\n(١) رقم (٣٢٨٥) في التفسير، باب وسورة القمر، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٨١) . والترمذي (٣٢٨٩) قال: حدثنا عبد بن حميد. كلاهما - أحمد. وعبد - قالا: حدثنا محمد بن كثير. قال: حدثنا سليمان بن كثير عن حصين. عن محمد بن جبير بن مطعم. فذكره.","vol":"11","page":398},{"text":"٨٩٣٨ - (خ م) عائشة - ﵂ – قالت: قلت للنبيِّ - ﷺ-: «هل أتى عليك يومٌ كان أشدَّ مِنْ يوم أُحُد؟ قال: لقد لَقِيتُ من قومك، وكان أشَدَّ ما لقيتُ منهم يوم العقَبة، إذ عَرَضتُ نفسي على ابن عبدِ يالِيل بن عبد كلال، فلم يُجبني إلى ما أردتُ، فانطلقت وأنا مهمومٌ على وجهي، فلم أستفق إلا وأنا بقَرْن الثعالب، فرفعت رأسي، فإذا أنا بسحابةٍ قد أظلَّتني، فنظرت فإِذا فيها جبريل، فناداني، فقال: إِن الله قد سمع قولَ قومِكَ لك، وما ردُّوا عليك، وقد بعثَ إليك مَلَكَ الجبال لتأمر بما شئتَ فيهم، فناداني مَلَكُ الجبال، فسلَّم ⦗٣٩٩⦘ عليَّ، ثم قال: يا محمد، إنَّ الله قد سمع قولَ قومِكَ لك، وأنا مَلَكُ الجبال، وقد بعثني ربُّكَ إليك لتأمرني بأمرك، فما شئت، إنْ شئتَ أطبقتُ عليهم الأخشبين، قال رسولُ الله - ﷺ-: بل أرجو أن يُخرِجَ الله من أصلابهم مَنْ يَعبد الله وحده لا يُشْرِكُ به شيئًا» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأخشبان): جبلا مكة المحيطان بها، وكل جبلٍ عظيم فهو أخشب.\n_________\n(١) رواه البخاري ٦ / ٢٢٤ و٢٢٥ في بدء الخلق، باب ذكر الملائكة، وفي التوحيد، باب ﴿وكان الله سميعًا بصيرًا﴾، ومسلم رقم (١٧٩٥) في الجهاد، باب ما لقي النبي ﷺ من أذى المشركين والمنافقين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/١٣٩) و(٩/١٤٤) قال: حدثني عبد الله بن يوسف. ومسلم (٥/١٨١) قال: حدثني أبو الطاهر أحمد بن عمرو بن السرح. وحرملة بن يحيى. وعمرو بن سواد العامري. والنسائي في الكبرى «تحفة الأشراف» (١/١٦٧٠٠) عن أبي الطاهر.\nأربعتهم - عبد الله بن يوسف. وأبو الطاهر. وحرملة بن يحيى. وعمرو بن سواد العامري - عن ابن وهب. قال: أخبرني يونس. عن ابن شهاب. قال: حدثني عروة بن الزبير. فذكره.","vol":"11","page":398},{"text":"٨٩٣٩ - (خ م) أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «إن عفريتًا من الجن تفلَّت [عليَّ] البارحةَ ليقطع عليَّ صلاتي، فأمكنني الله منه، فذَعَتُّهُ، فأردت أن أربِطَهُ بِسَارِيَةٍ من سواري المسجد، حتى تصبحوا وتنظروا إليه كُلُّكم، فذكرت قول أخي سليمان: ﴿رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلكًا لا ينبغي لأحد من بعدي﴾ [ص: ٣٥] فردَّه الله خاسِئًا» .\nوفي رواية: «فأخذتُه» بدل «فذعَتُّه» أخرجه البخاري ومسلم (١) . ⦗٤٠٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ذَعَتُّهُ): خنقته، والذعتُ: أشدُّ الخنق.\n_________\n(١) رواه البخاري ١ / ٤٦١ في المساجد، باب الأسير أو الغريم يربط في المسجد، وفي العمل في الصلاة، باب ما يجوز من العمل في الصلاة، وفي بدء الخلق، باب صفة إبليس وجنوده، وفي الأنبياء، باب قول الله تعالى: ﴿ووهبنا لداود سليمان﴾، وفي تفسير سورة ص، ومسلم رقم (٥٤١) في المساجد، باب جواز لعن الشيطان في أثناء الصلاة والتعوذ منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٩٨) قال: حدثنا محمد بن جعفر. والبخاري (١/١٢٤) و(٦/١٥٦) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا روح ومحمد بن جعفر. وفي (٢/٨١) و(٤/١٥١) قال: حدثنا محمود. قال: حدثنا شبابة. وفي (٤/١٩٧) قال: حدثني محمد بن بشار. قال: حدثنا محمد بن جعفر. ومسلم (٢/٧٢) قال: حدثنا إسحاق بن إبراهيم وإسحاق بن منصور. قالا: أخبرنا النضر بن شميل. (ح) وحدثنا محمد بن بشار. قال: حدثنا محمد- هو ابن جعفر. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا شبابة. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٣٨٤) عن بندار. عن غندر.\nأربعتهم - محمد بن جعفر غندر. وروح بن عبادة. وشبابة. والنضر بن شميل - عن شعبة. عن محمد بن زياد. فذكره.","vol":"11","page":399},{"text":"٨٩٤٠ - (خ م د) أبو حميد الساعدي - ﵁ - قال: «خرجنا مع رسول الله - ﷺ- في غزوة تَبُوك، فأتينا واديَ القُرى على حديقةٍ لامرأة، فقال رسولُ الله - ﷺ-: اخْرِصوها، فخرصناها، وخرصها رسولُ الله - ﷺ- عَشَرة أوسُق، وقال: أحْصِيها، حتى نرجع إليكِ إن شاء الله، وانطلقنا حتى قَدِمنا تبوكَ، فقال رسولُ الله - ﷺ-: سَتَهُبُّ عليكم الليلةَ ريحٌ شديدة، فلا يَقُمْ فيها أحد منكم، فمن كان له بعير فليشدَّ عِقاله، فهبَّتْ ريح شديدة، فقام رجل، فحملَتْه الريح حتى ألقَتْهُ بجبلي طَيء، وجاء رسولُ ابن العَلْماء صاحبِ أيْلة إلى رسول الله - ﷺ- بكتاب، وأهدى له بغلة بيضاء، فكتب إليه رسول الله - ﷺ-، وأهدى له بُردًا، ثم أقبلنا حتى قدمنا وادي القرى، فسأل رسولُ الله - ﷺ- المرأة عن حديقتها: كم بلغ ثمرها؟ فقالت: عشرة أوسق، فقال رسولُ الله - ﷺ-: إني مُسْرِعٌ، فمن شاء منكم فليُسرع معي، ومن شاء فليمكث، فخرجنا حتى أشرفنا على المدينة، فقال: هذه طابةٌ، وهذا أُحُدٌ، وهو جبل يحبنا ونحبه، ثم قال: إنَّ خير دور الأنصار: دار بني النجار، ثم دارُ بني عبد الأشهل، ثم دار بني الحارث بن الخزرج، ثم دار بني ساعدة، وفي كل دور الأنصار خير، فلحقنا سعد بن عُبادة، فقال أبو أسيد: ألم تر أنَّ ⦗٤٠١⦘ رسول الله - ﷺ- خَيَّر دور الأنصار، فَجَعَلَنَا آخرًا، فأدرك سعدٌ رسولَ الله - صلى الله عليه\nوسلم- فقال: يا رسولَ الله، خَيَّرْتَ دور الأنصار، فجعلتنا آخرًا؟ فقال: أو ليس بحَسبكم أن تكونوا من الخيار؟» أخرجه البخاري ومسلم.\nوأخرج بعضه، ولم يذكر فيه حديث الرِّيح، وانتهى حديثه عند قوله: «إني مسرعٌ، فمن شاء منكم فليسرعْ، ومن شاء منكم فليمكث» إلا أنه قال: «إني مُتَعَجِّلٌ إلى المدينة، فمن أراد منكم أن يتعجّل معي فليتعجّل» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اخرصوا) خَرْص النخل: حزر مقدار ثمرها.\n(طابة): اسم المدينة، سماها به رسولُ الله - ﷺ- وكذلك «طيبة» وهما من الطيب.\n_________\n(١) رواه البخاري ٣ / ٢٧٢ و٢٧٣ في الزكاة، باب خرص التمر، ومسلم رقم (١٣٩٢) في الفضائل، باب في معجزات النبي ﷺ، وأبو داود رقم (٣٠٧٩) في الخراج والإمارة، باب إحياء الموات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٢٤) قال: حدثنا عفان. قال: حدثنا وهيب بن خالد. والدارمي (٢٤٩٨) قال: أخبرنا عبد الله بن مسلمة. قال: حدثنا سليمان بن بلال. والبخاري (٢/١٥٤) و(٤/١١٩) قال: حدثنا سهل بن بكار. قال: حدثنا وهيب. وفي (٣/٢٦) و(٥/٤١) و(٦/٩) قال: حدثنا خالد بن مخلد. قال: حدثنا سليمان. ومسلم (٤/١٢٣) و(٧/٦١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عفان. (ح) وحدثنا إسحاق بن إبراهيم. قال: أخبرنا المغيرة بن سلمة. قالا: حدثنا وهيب. وأبو داود (٣٠٧٩) قال: حدثنا سهل بن بكار. قال: حدثنا وهيب بن خالد. وابن خزيمة (٢٣١٤) قال: حدثنا محمد بن يحيى. قال: حدثنا عفان بن مسلم. قال: حدثنا وهيب.\nكلاهما - وهيب بن خالد. وسليمان بن بلال - عن عمرو بن يحيى. عن عباس بن سهل. فذكره.\n(*) والروايات مطولة ومختصرة. واللفظ لمسلم.","vol":"11","page":400},{"text":"الكتاب الثاني من حرف النون: في النكاح، وفيه أربعة أبواب\n<span data-type=\"title\" id=toc-1993>الباب الأول: في المقدِّمات</span>، وفيه أربعة فصول\nالفصل الأول: في زواج رسولِ الله - ﷺ - وأزواجه ﵅\n<span data-type=\"title\" id=toc-1995>عائشة</span>\n٨٩٤١ - (خ م ت) عروة عن عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «أُريتكِ في المنام ثلاث ليال، جاءني بكِ الملَكُ في سَرَقةٍ من حرير، فيقول: هذه امرأتُكَ، فأكشفُ عن وجهكِ، فإذا أنتِ هي، فأقول: إِن يَكُ من عند الله يُمضِهِ» وفي رواية: «أُرِيتُكِ في المنام مرتين..» وذكر نحوه. أخرجه البخاري ومسلم.\nوفي رواية الترمذي: «أنَّ جبريلَ جاء بصورتها في خِرقة حريرٍ خضراءَ ⦗٤٠٣⦘ إِلى النبيِّ - ﷺ- فقال: هذه زوجتُكَ في الدنيا والآخرة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السّرَقة): واحدة السَّرق، وهي الشُقَق البيض من الحرير خاصة.\n_________\n(١) رواه البخاري ٧ / ١٧٥ في فضائل أصحاب النبي ﷺ، باب تزويج النبي ﷺ عائشة وقدومها المدينة وبنائه بها، وفي النكاح، باب نكاح الأبكار، وباب النظر إلى المرأة قبل التزويج، وفي التعبير، باب كشف المرأة في المنام، وباب ثياب الحرير في المنام، ومسلم (٢٤٣٨) في فضائل الصحابة، باب في فضل عائشة ﵂، والترمذي رقم (٣٨٧٥) في المناقب، باب من فضل عائشة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤١) قال: حدثنا ابن إدريس. وفي (٦/١٢٨) قال: حدثنا عفان. قال: حدثنا وهيب. وفي (٦/١٦١) قال: حدثنا حماد بن أسامة. والبخاري (٥/٧١) قال: حدثنا معلى. قال: حدثنا وهيب. وفي (٧/٦) و(٩/٤٦) . قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبوأسامة. وفي (٧/١٨) قال: حدثنا مسدد. قال: حدثنا حماد بن زيد. وفي (٩/٤٦) قال: حدثنا محمد. قال: أخبرنا أبو معاوية. ومسلم (٧/١٣٤) قال: حدثنا خلف بن هشام وأبو الربيع. جميعا عن حماد بن زيد. واللفظ لأبي الربيع. قال: حدثنا حماد. (ح) وحدثنا ابن نمير. قال: حدثنا ابن إدريس. (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة.\nخمستهم - عبد الله بن إدريس. ووهيب بن خالد. وأبو أسامة حماد بن أسامة. وحماد بن زيد. وأبو معاوية الضرير - عن هشام بن عروة. عن أبيه. فذكره.","vol":"11","page":402},{"text":"٨٩٤٢ - (خ) عروة بن الزبير (١) - ﵄ - أن النبيَّ - ﷺ- «خطب عائشة إلى أبي بكر، فقال له أبو بكر: إنما أنا أخوك، فقال: أنت أخي في دِين الله وكتابه، وهي لي حلال» أخرجه البخاري هكذا مرسلًا (٢) .\n_________\n(١) في المطبوع: عائشة وهو خطأ.\n(٢) ٩ / ١٠٦ في النكاح، باب تزويج الصغار من الكبار، قال الحافظ في \" الفتح \": قال الإسماعيلي: ليس في الرواية ما ترجم به الباب، وصغر عائشة عن كبر رسول الله ﷺ معلوم من غير هذا الخبر، ثم الخبر الذي أورده مرسل، فإن كان يدخل مثل هذا في الصحيح، فيلزمه في غيره من المراسيل، قلت: - القائل ابن حجر - الجواب عن الأول يمكن أن يؤخذ من قول أبي بكر: إنما أنا أخوك، فإن الغالب في بنت الأخ أن تكون أصغر من عمها وأيضًا فيكفي ما ذكر في مطابقة الحديث للترجمة ولو كان معلومًا من خارج، وعن الثاني: أنه وإن كان صورة سياقه الإرسال فهو من رواية عروة في قصة وقعت لخالته عائشة وجده لأمه أبي بكر، فالظاهر أنه حمل ذلك عن خالته عائشة، أو عن أمه أسماء بنت أبي بكر، وقال ابن عبد البر: إذا علم لقاء الراوي لمن أخبر عنه ولم يكن مدلسًا، حمل ذلك على سماعه ممن أخبر عنه ولو لم يأت بصيغة تدل على ذلك، ومن أمثلة ذلك رواية مالك عن ابن شهاب عن عروة في قصة سالم مولى أبي حذيفة. قال ابن عبد البر: هذا يدخل في المسند للقاء عروة عائشة وغيرها من نساء النبي ﷺ، وللقائه سهلة زوج أبي حذيفة أيضًا، وقال الحافظ: وأما الإلزام: فالجواب عنه أن ⦗٤٠٤⦘ القصة المذكورة لا تشتمل على حكم متأصل فوقع فيها التساهل في صريح الاتصال، فلا يلزم من ذلك إيراد جميع المراسيل في الكتاب الصحيح، نعم الجمهور على أن السياق المذكور مرسل، وقد صرح بذلك الدارقطني وأبو مسعود وأبو نعيم والحميدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (ح ٥٠٨١) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث. عن يزيد. عن عراك. فذكره.\nقلت: الحديث ظاهره الإرسال. انظر كلام الحافظ في «الفتح» على هذا الحديث.","vol":"11","page":403},{"text":"٨٩٤٣ - (خ) عائشة - ﵂ - قالت: «قلت: يا رسول الله أَرأيتَ لو نزلتَ واديًا فيه شجر قد أُكل منها، ووجدتَ شجرًا لم يؤكل منها، في أَيِّها كنت تُرتِع بَعِيرَك؟ قال: في التي لم يُرتَعْ منها» يعني: أن النبيَّ - ﷺ- لم يتزوج بِكرًا غيرها. أخرجه البخاري (١) .\nوقد أخرج الحميديُّ هذه الأحاديث الثلاثة حديثًا واحدًا في المتفق عليه بين البخاري ومسلم، وكل واحد منها منفرد برأسه مستقل بمعناه، ثم الثاني والثالث من أفراد البخاري.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرتْع): الاتِّساع في الخِصْب، ورتَعَ البعير، وأرتعه صاحبه: أرسله في المرعى، واختاره له.\n_________\n(١) ٩ / ١٠٤ في النكاح، باب نكاح الأبكار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٦) قال: حدثنا إسماعيل بن عبد الله. قال: حدثني أخي. عن هشام بن عروة. عن أبيه. فذكره.","vol":"11","page":404},{"text":"٨٩٤٤ - (خ م د س) عائشة - ﵂ - قالت: «تزوجني رسول الله - ﷺ- وأنا بنت ست سنين، فقدمنا المدينة، فنزلنا في بني الحارث بن الخزرج، فوُعِكْتُ، فتمرَّق شعري، فوفَّى جُمَيْمةً، فأتتني أُمِّي - أُمُّ رومان - وإني لفي أُرجوحة، ومعي صواحب لي، فأتيتُها لا أدري ما تريد مني؟ ⦗٤٠٥⦘ فأخذتْ بيدي حتى أوقفتني على باب الدار، وإني لأنْهَجُ، حتى سَكَنَ بَعْضُ نَفَسي، ثم أخذتْ شيئًا من ماءٍ فَمَسَحَتْ به وجهي ورأسي، ثم أدخلتني الدار، فإذا نِسوةٌ من الأنصار في البيت، فَقُلْنَ: على الخير والبركة، وعلى خير طائر، فأسلمتْني إليهن، فأصلحْنَ من شأني، فلم يَرُعْنِي إلا رسولُ الله - ﷺ-[ضحى]، فأسلمنني إليه، وأنا يومئذ بنتُ تسع سنين» .\nوفي رواية نحوه، إلا أنَّ فيه «فأخذتْ بيدي، فأوقَفَتْني على الباب، فقلت: هَهْ، هَهْ، حتى ذهب نَفَسي» وفيه: «فغسلنَ رأسي، وأصلحنني، فلم يَرُعني إلا رسولُ الله - ﷺ- فأسلمنني إليه» .\nوفي أخرى «أن النبيَّ - ﷺ- تزوجها وهي بنت ست سنين، وأُدْخِلَتْ عليه وهي بنت تسع، ومكثت عنده تسعًا» .\nوفي أخرى «عن عروة» ولم يقل: «عن عائشة» مثله.\nوفي أخرى عن عروة قال: «توفيت خديجةُ قبلَ مَخرَجِ النبيِّ - ﷺ- إلى المدينة بثلاث سنين، فلبث سنتين - أو قريبًا من ذلك - ونكح عائشة وهي بنت ست سنين، وبنى بها وهي بنت تسع سنين» .\nوهذا أيضًا موقوف على عروة. أخرجه البخاري ومسلم.\nولمسلم عن عائشة: «أن النبيَّ - ﷺ- تزوجها وهي بنت سبع سنين، ⦗٤٠٦⦘ وَزُفَّتْ إليه وهي بنت تسع سنين، ولُعَبُهَا معها، ومات عنها وهي بنت ثماني عشرة» . وفي أخرى «تزوجها وهي بنت ست سنين، وبنى بها وهي بنت تسع، ومات عنها وهي بنت ثماني عشرة» .\nوفي رواية أبي داود قالت: «تزوجني رسول الله - ﷺ- وأنا ابنة سبع - زاد في رواية: أو ست - ودخل بي وأنا ابنة تسع» .\nوفي أخرى له قالت: «لما قَدِمنا المدينةَ جاءني نسوة وأنا ألعب على أرجوحة، وأنا مُجَمَّمةٌ، فذهبن بي، وهيّأنني وَصَنعْنَني، ثم أتين بي رسولَ الله - ﷺ- وأنا بنت تسع سنين» .\nوفي رواية بهذا الحديث، قالت: «وأنا على أُرجوحة، ومعي صواحبي، فأدخلنني بيتًا، فإذا نسوة من الأنصار، فقلن: على الخير والبركة» .\nوفي أخرى قالت: «فَقَدِمنا المدينة، فنزلنا في بني الحارث بن الخزرج فوالله إني لَعَلَى أُرْجُوحَة بين عَذْقين، فجاءتني أُمِّي، فأنزلتني ولي جُمَيْمة..» وساق الحديث.\nوفي رواية النسائي قالت: «تزوج بي النبيُّ - ﷺ- وأنا بنت ست، وبنى بي وأنا بنت تسع» .\nوفي أخرى: «تزوجني لتسع سنين، وصحبتُه تسعًا» . ⦗٤٠٧⦘\nوفي أخرى: «تزوجها وهي بنت تسع، ومات عنها وهي بنت ثماني عشرة» .\nوفي أخرى: «تزوجني وأنا ابنة تسع سنين وأنا ألعب بالبنات» (١) .\nوفي رواية ذكرها رزين نحوًا من ذلك، وفيه: «فلم أنشَبْ أن جاء رسول الله - ﷺ- ودخل، وذلك ضُحى، ثم أُهدِي إلى رسولِ الله - ﷺ- لَبَنٌ، فقال للنسوة: اشربنَ منه، واسقين صاحبتكم - يعنيني - فقلن: ما نريد، واستحيين، فقال: لا تجمعن جُوعًا وكَذِبًا، اشرَبنْ منه، فَشَرِبْنَ» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تمرَّق) الشعر، وامَّرَقَ: سقط وانتشر من مرض أو عِلَّةٍ تَعرِض له.\n(جُمَيْمة) تصغير الجُمَّة، وجُمَّة الإنسان: مجمع شَعر ناصيته. ⦗٤٠٨⦘\n(وفَى): إذا كثر.\n(هَهْ هَهْ) حكاية تتابع النفَسِ من التهيج، وقيل: أرادت حكاية صوت البكاء.\n(العَذق) بفتح العين: النخلة نفسها.\n(مجمَّمة) لها جُمَّة، كما يكون شعر الصغار.\n_________\n(١) رواه البخاري ٧ / ١٧٥ في فضائل أصحاب النبي ﷺ، باب تزويج النبي ﷺ عائشة، وفي النكاح، باب إنكاح الرجل ولده الصغار، وباب تزويج الأب ابنته من الإمام، وباب الدعاء للنساء اللاتي يهدين العروس وللعروس، وباب من بنى بامرأة وهي بنت تسع سنين، وباب البناء بالنهار بغير مركب ولا نيران، ومسلم رقم (١٤٢٢) في النكاح، باب تزويج الأب البكر الصغيرة، وأبو داود رقم (٢١٢١) في النكاح، باب في تزويج الصغار ورقم (٤٩٣٣) و(٤٩٣٤) و(٤٩٣٥) و(٤٩٣٦) و(٤٩٣٧) في الأدب، باب في الأرجوحة، والنسائي ٦ / ٨٢ في النكاح، باب إنكاح الرجل ابنته الصغيرة.\n(٢) رواه أحمد في \" المسند \" ٦ / ٤٣٨ و٤٥٢ و٤٥٣ و٤٥٨ من حديث أسماء بنت يزيد بن السكن مطولًا ومختصرًا بإسنادين، وابن ماجة مختصرًا رقم (٣٢٩٨) في الأطعمة، باب عرض الطعام، وقواه المنذري في \" الترغيب والترهيب \" ٤ / ٢٩، وله شاهد عند الطبراني في \" الصغير والكبير \"، فهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: ١ - أخرجه الحميدي (٢٣١) قال: حدثنا سفيان. وأحمد (٦/١١٨) قال: حدثنا سليمان بن داود. قال: أخبرنا عبد الرحمن. وفي (٦/٢٨٠) قال: حدثنا حسن بن موسى. قال: حدثنا حماد بن سلمة. والدارمي (٢٢٦٦) قال: أخبرنا إسماعيل بن خليل. قال: أخبرنا علي بن مسهر. والبخاري (٥/٧٠) و(٧/٢٧ و٢٨) قال: حدثنا حدثني فروة بن أبي المعزاء. قال: حدثنا علي بن مسهر. وفي (٧/٢٢) قال: محمد بن يوسف. قال: حدثنا سفيان. (ح) وحدثنا معلى بن أسد. قال: حدثنا وهيب. ومسلم (٤/١٤١ و١٤٢) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة (ح) وحدثنا أبو بكر بن أبي شيبة. قال: وجدت في كتابي: عن أبي أسامة. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا أبو معاوية (ح) وحدثنا ابن نمير. قال: حدثنا عبدة. هو ابن سليمان. وأبو داود (٢١٢١) قال: حدثنا سليمان بن حرب وأبو كامل. قالا: حدثنا حماد بن زيد. وفي (٤٩٣٣ و٤٩٣٥) . قال: حدثنا مووسى بن إسماعيل. قال: حدثنا حماد. وفي (٤٩٣٣ و٤٩٣٦) قال: حدثنا بشر بن خالد. قال: أخبرنا أبو أسامة. وفي (٤٩٣٤) قال: حدثنا إبراهيم بن سعيد. قال: حدثنا أبو أسامة. وابن ماجة (١٨٧٦) قال: حدثنا سويد بن سعيد. قال: حدثنا علي بن مسهره. والنسائي (٦/٨٢) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا أبو معاوية. (ح) وأخبرنا محمد بن النضر بن مساور. قال: حدثنا جعفر بن سليمان. وفي (٦/١٣١) قال: أخبرنا محمد بن آدم. عن عبدة. وفي الكبرى «تحفة الأشراف» (١٢/١٦٦٧٧) عن محمد بن رافع. عن عبد الرزاق. عن معمر. جميعهم - سفيان بن عيينة. وعبد الرحمن بن أبي الزناد. وحماد بن سلمة. وعلي بن مسهر. وحماد بن أبو أسامة. وسفيان الثوري. ووهيب. وأبو معاوية. وعبدة بن سليمان. وحماد بن زيد. وجعفر بن سليمان. ومعمر - عن هشام بن عروة.\n٢ - وأخرجه مسلم (٤/١٤٢) قال: حدثنا عبد بن حميد. والنسائي في الكبرى «تحفة الأشراف» (١٢/١٦٦٧٧) عن محمد بن رافع. كلاهما - عبد بن حميد. ومحمد بن رافع - عن عبد الرزاق. قال: أخبرنا معمر. عن الزهري.\nكلاهما - هشام بن عروة. والزهري - عن عروة بن الزبير. فذكره.\n* وأخرجه البخاري (٥/٧١) قال: حدثني عبيد بن إسماعيل. قال: حدثنا أبو أسامة. عن هشام. عن أبيه. قال: توفيت خديجة قبل مخرج النبي -ﷺ- إلى المدينة بثلاث سنين فلبث سنتين أو قريبا من ذلك. ونكح عائشة وهي بنت ست سنين ثم بنى بها وهي بنت تسع سنين. مرسل.\n* وأخرجه البخاري (٧/٢٧) قال: حدثنا قبيصة بن عقبة. قال: حدثنا سفيان. عن هشام بن عروة. عن عروة. تزوج النبي -ﷺ- عائشة وهي ابنة ست. وبنى بها وهي ابنة تسع. ومكثت عنده تسعا. «مرسل» .","vol":"11","page":404},{"text":"<span data-type=\"title\" id=toc-1996>حفصة</span>\n٨٩٤٥ - (خ س) عبد الله بن عمر - ﵄ - قال: «إنَّ عمر حين تَأيَّمَتْ حفصةُ من خُنَيْس بن حذافة السّهمي - وكان من أصحاب رسول الله - ﷺ- قد شهد بدرًا، توفي بالمدينة - قال عمر: فلقيت عثمان بن عفان فعَرضتُ عليه حفصةَ، فقلت: إن شئت أنكحتك حفصة ابنة عمر، فقال: سأنظر في أمري، فلبثت ليالي، ثم لقيني، فقال: قد بدا لي أن لا أتزوج يومي هذا، قال عمر: فلقيت أبا بكر الصديق، فقلت: إن شئت أنكحتك حفصة ابنة عمر، فصمَتَ أبو بكر، فلم يَرْجِع إليَّ شيئًا، فكنت أوجَدَ عليه مني على عثمان، فلبِثْت لياليَ، ثم خطبها رسولُ الله - ﷺ- فأنكحتُها إياه، فلقيني أبو بكر، فقال: لعلّك وجدت عليّ حين عرضتَ عليَّ حفصة فلم أرجع إليك شيئًا، قال: فإنه لم يمنعني أن أرجع إليك فيما عرضت عليَّ إلا أنني كنت علمت أنَّ رسول الله - ﷺ- قد ذكرها، فلم أكن لأُفْشِيَ سِرَّ ⦗٤٠٩⦘ رسولِ الله - ﷺ- ولو تركَها رسولُ الله - ﷺ- لَقَبِلْتُها» . يقال: انفرد معمر بقوله فيه: «إلا أني سمعتُ رسولَ الله - ﷺ- يذكرها» وسائر الرواة يقول: «علمت» .\nقال فيه الراوي عن معمر: حبيش - بالحاء المهملة والشين المعجمة والباء - وهو تصحيف، وإنما هو بالخاء المعجمة والنون والسين المهملة.\nواختصر البخاري رواية معمر، احترازًا مما وقع للراوي فيه، فقال: «إن عمر حين تأَيَّمت حفصةُ من ابن حذافة السهمي» ولم يسمّه، وقطعه عند قوله: «قال عمر: فلقيت أبا بكر، فقلت: إن شئت أنكحتك حفصة» لم يزد، أخرجه البخاري والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تأيَّمت المرأة): مات زوجها أو فارقها، وقيل: الأيِّم: التي لا زوج لها تزوجت أو لم تتزوج، والرجل أيضًا: أيِّم.\n(الموجدة): الغضب والغيظ.\n_________\n(١) رواه البخاري ٩ / ١٥٢ في النكاح، باب عرض الإنسان ابنته أو أخته على أهل الخير، وباب من قال: لا نكاح إلا بولي، وباب تفسير ترك الخطبة، وفي المغازي، باب شهود الملائكة بدرًا، والنسائي ٦ / ٨٣ في النكاح، باب إنكاح الرجل ابنته الكبيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٢) (٧٤) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (٥/١٠٦) و(٧/٢٤) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٧/١٧) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد. عن صالح بن كيسان. وفي (٧/٢٠) قال: حدثنا عبد الله بن محمد. قال: حدثنا هشام. قال: أخبرنا معمر. والنسائي (٦/٧٧) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا عبد الرزاق. قال: أنبأنا معمر. وفي (٦/٨٣) قال: أخبرنا محمد بن عبد الله بن المبارك. قال: حدثنا يعقوب بن إبراهيم بن سعد. قال: حدثنا أبي - عن صالح.\nثلاثتهم - معمر. وشعيب. وصالح - عن الزهري. عن سالم بن عبد الله بن عمر. عن أبيه. عن عمر. فذكره.","vol":"11","page":408},{"text":"٨٩٤٦ - (د س) عمر بن الخطاب - ﵁ - «أن النبيَّ - ﷺ ⦗٤١٠⦘ طلّق حفصة، ثم ارجعها» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٨٣) في النكاح، باب في المراجعة، والنسائي ٦ / ٢١٣ في الطلاق، باب الرجعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٤٣) قال: حدثني ابن أبي شيبة. قال: حدثنا يحيى بن آدم. والدارمي (٢٢٦٩) قال: حدثنا إسماعيل بن خليل وإسماعيل بن آبان. وأبو داود (٢٢٨٣) قال: حدثنا سهل بن محمد بن الزبير العسكري. وابن ماجة (٢٠١٦) قال: حدثنا سويد بن سعيد وعبد الله بن عامر بن زرارة ومسروق بن المرزبان. والنسائي (٦/٢١٣) قال: أخبرنا عبدة بن عبد الله. قال: أنبأنا يحيى بن آدم. (ح) وأنبأنا عمرو بن منصور. قال: حدثنا سهل بن محمد أبو سعيد.\nسبعتهم - يحيى بن آدم. وإسماعيل بن خليل. وإسماعيل بن أبان. وسهل. وسويد. وعبد الله بن عامر. ومسروق - عن يحيى بن زكريا بن أبي زائدة. عن صالح بن صالح بن حي. عن سلمة بن كهيل. عن سعيد بن جبير. عن ابن عباس. فذكره.","vol":"11","page":409},{"text":"<span data-type=\"title\" id=toc-1997>أم سلمة</span>\n٨٩٤٧ - (س) عمر بن أبي سلمة عن أم سلمة «لما انقضت عِدَّتها بعث إليها أبو بكر يخطبها، فلم تزَوّجْه، فبعث رسولُ الله - ﷺ- عمر بن الخطاب يخطبها عليه، فقالت: أخبِرْ رسول الله - ﷺ- أني امرأة غَيْرَى، وأني امرأةٌ مُصْبِيَة، ليس أحد من أوليائي شاهد، فأتى رسولَ الله - ﷺ- فذكر ذلك له، فقال: ارجع إليها، وقل لها: أمَّا قولكِ: إني امرأة غَيْرَى، فسأدعو الله ﷿ فَيُذْهِبُ غَيْرتَكِ، وأما قولكِ: إني امرأة مصبية، فَسَتُكْفَيْن صبيانكِ، وأما قولك: ليس أحدٌ من أوليائي شاهد، فليس أحد من أوليائكِ شاهد ولا غائب يَكْرَهُ ذلك، فقالت لابنها: يا عمر، قُمْ فزوّجْ رسولَ الله - ﷺ- فزوّجه» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (امرأة غَيْرَى): كثيرة الغيرة.\n(امرأة مُصْبِية): ذات صبيان وأولاد صغار.\n_________\n(١) ٦ / ٨١ في النكاح، باب إنكاح الابن أمه، وهو حديث صحيح، وانظر ما قاله الحافظ في \" الإصابة \" في ترجمة أم سلمة ﵂.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٥) و(٣١٧) قال: حدثنا يزيد. وفي (٦/٣١٣) قال: حدثنا عفان. والنسائي (٦/٨١) قال: أخبرنا محمد بن إسماعيل بن إبراهيم. قال: حدثنا يزيد.\nكلاهما - يزيد بن هارون. وعفان - قالا: حدثنا حماد بن سلمة. عن ثابت البناني. قال: حدثني ابن عمر بن أبي سلمة. عن أبيه. فذكره.\n(*) وزاد عفان في رواية حديث لأبي سلمة عبد الله بن عبد الأسد ﵁. وقد تقدم في مسنده حديث رقم (٧٠٩٣) .وفاتنا أن نذكر هذا الإسناد فيه.\n* أخرجه أحمد (٦/٣١٤) قال: حدثنا عفان. قال: حدثنا جعفر بن سليمان. عن ثابت. قال: حدثني عمر بن أبي سلمة. «وقال سليمان بن المغيرة: ابن عمر بن أبي سلمة» مرسل.","vol":"11","page":410},{"text":"<span data-type=\"title\" id=toc-1998>زينب بنت جحش</span>\n٨٩٤٨ - (م س) أنس بن مالك - ﵁ - قال: «لما انقضت عدة زينبَ قال رسولُ الله - ﷺ- لزيد: اذهب فاذكرْها عليَّ، قال: فانطلق زيد حتى أتاها وهي تُخَمِّر عجينَها، قال: فلما رأيتها عَظُمَتْ في صدري، حتى ما أستطيع أن أنظر إليها: أنَّ رسولَ الله - ﷺ- ذكرها، فولّيتُها ظهري، ونكصْتُ على عَقِبي، فقلت: يا زينب، أرسلني رسولُ الله - ﷺ- يَذكُركِ قالت: ما أنا بِصانِعةٍ شيئًا حتى أُوامِرَ رَبِّي، فقامت إلى مسجدها، ونزل القرآن، وجاء رسولُ الله - ﷺ- فدخل عليها بغير إذنٍ، قال: فلقد رأيتُنا أن رسول الله - ﷺ- أطعَمَنا الخبزَ واللحم حين امتدَّ النهار، فخرج الناس، وبقي رجال يتحدَّثون في البيت بعد الطعام، فخرج رسولُ الله - ﷺ- واتَّبعتُه، فجعل يَتَتَبَّعُ حُجَر نسائه، ويُسلِّم عليهن ويَقُلْنَ: يا رسولَ الله، كيف وجدتَ أهلك؟ قال: فما أدري، أنا أخبرته: أن القوم قد خرجوا، أو غيري، قال: فانطلق حتى دخل البيت، فذهبت أدخل معه، فألقَى السِّتْر بيني وبينه، ونزل الحجاب، قال: ووُعِظ القوم بما وُعِظُوا به» .\nزاد في رواية «ذكر الآية ﴿لا تدخلوا بيوت النبي﴾ - إلى قوله - ﴿لا يَسْتَحْي من الحق﴾ [الأحزاب: ٥٣]» .\n[وفي رواية أبي كامل، قال: سمعت أنسًا يقول: «ما رأيت رسول الله ⦗٤١٢⦘ ﷺ- أوْلَمَ على امرأةٍ ما أوْلَم على زينب، فإنه ذبح شاة» أخرجه مسلم.\nوقد أخرج هذا المعنى في ذكر الوليمة، وتحدُّثِ القوم، ونزولِ الآية: البخاري والترمذي والنسائي، وقد تقدَّم ذكر ذلك في تفسير سورة الأحزاب من «كتاب تفسير القرآن»، من حرف التاء، ولم نثبت هاهنا إلا علامة مسلم، حيث انفرد بالزيادة التي في أول الحديث، وأضفنا إليه علامة النسائي، فإنه أخرج الزيادة التي في أول الحديث.\nوهذا لفظه، قال: «لما انقضت عِدَّةُ زينبَ قال رسولُ الله - ﷺ- لزيد: اذكرها عليَّ، قال زيد: فانطلقت، فقلت: يا زينبُ، أبشري، أرسلني رسولُ الله - ﷺ- يذكرك، فقالت: ما أنا بصانعة شيئًا حتى أُوامِرَ رَبِّي، فقامت إلى مسجدها، ونزل القرآن، وجاء رسولُ الله - ﷺ-، فدخل بغير إذْنٍ» (١) .\n_________\n(١) رواه مسلم رقم (١٤٢٨) في النكاح، باب زواج زينب بنت جحش ونزول الحجاب وإثبات وليمة العرس، والنسائي ٦ / ٧٩ في النكاح، باب صلاة المرأة إذا خطبت واستخارتها ربها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١٩٥) قال: حدثنا بهز. (ح) وحدثنا هاشم. وعبد بن حميد (١٢٠٦) قال: حدثنا هاشم. ومسلم (٤/١٤٨) قال: حدثنا محمد بن حاتم. قال: حدثنا بهز (ح) وحدثني محمد بن رافع. قال: حدثنا أبو النضر هاشم بن القاسم. والنسائي (٦/٧٩) . وفي الكبرى «تحفة الأشراف» (٤١٠) قال: أخبرنا سويد بن نصر. قال: أنبأنا عبد الله. وفي الكبرى أيضا «تحفة - ٤١٠» عن عمرو بن محمد بن الحسن. عن أبيه.\nأربعتهم - بهز. وهاشم. وعبد الله بن المبارك. ومحمد بن الحسن - عن سليمان بن المغيرة. عن ثابت. فذكره.\nوأخرجه أحمد (٣/٢٤٦) . ومسلم (٤/١٤٦) . قال: حدثنا أبو بكر بن أبي شيبة.\nكلاهما - أحمد. وأبو بكر - قالا: حدثنا عفان. قال: حدثنا حماد بن سلمة. عن ثابت فذكره. مختصرا على قصة الوليمة. والحجاب.","vol":"11","page":411},{"text":"<span data-type=\"title\" id=toc-1999>أم حبيبة بنت أبي سفيان</span>\n٨٩٤٩ - (د س) حبيبة بنت أبي سفيان - ﵂ - من حديثها «أنها كانت تحت عبد الله بن جَحْش، فمات بأرض الحبشة، فزوَّجها النجاشِيُّ النبيَّ - ﷺ- وأمهرها عنه أربعة آلاف، وبعث بها إلى رسولِ الله - ﷺ- مع شُرَحبيل بن حَسَنة» . ⦗٤١٣⦘\nوفي رواية «أنَّ النجاشيَّ زوَّجَ أُمَّ حبيبةَ بنت أبي سفيان من رسولِ الله - ﷺ- على صداقِ أربعةِ آلاف درهم، وكتب بذلك إلى رسولِ الله - ﷺ- فَقَبِلَ» أخرجه أبو داود.\nوفي رواية له «أنها كانت تحت عبد الله بن جحش، فهلك عنها - وكان فيمن خرج إلى أرض الحبشة - فزوَّجها النجاشيُّ رسولَ الله - ﷺ- وهي عندهم»\nوفي رواية النسائي «أن رسول الله - ﷺ- تزوجها وهي بأرض الحبشة، زوجها النجاشيُّ، وأمهرها أربعة آلاف، وجَهَّزَها من عنده، وبعث بها مع شرحبيل بن حسنة، ولم يبعث إليها رسولُ الله - ﷺ- بشيء، وكان مهورُ نسائه أربعمائة درهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مهرتُ) المرأة وأمهرتُها: إذا جعلت لها مَهرًا وسقت إليها مهرها.\n_________\n(١) رواه أبو داود رقم (٢١٠٧) و(٢١٠٨) في النكاح، باب الصداق، والنسائي ٦ / ١١٩ في النكاح، باب القسط في الأصدقة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٢٧) قال: حدثنا إبراهيم بن إسحاق. قال: قال: حدثنا عبد الله بن المبارك. (ح) وعلي بن إسحاق. قال: أنبأنا عبد الله. وأبو داود (٢١٨٦) قال: حدثنا محمد بن يحيى بن فارس. قال: حدثنا عبد الرزاق وفي (٢١٠٧) قال: حدثنا حجاج بن أبي يعقوب الثقفي. قال: حدثنا معلى بن منصور. قال: حدثنا ابن المبارك والنسائي (٦/١١٩) قال: أخبرنا العباس بن محمد الدوري. قال: حدثنا علي بن الحسن بن شقيق. قال: أنبأنا عبد الله بن المبارك.\nكلاهما - عبد الله بن المبارك. وعبد الرزاق - عن معمر. عن الزهري. عن عرة. فذكره.\nأخرجه أبو داود (٢١٠٨) قال: حدثنا محمد بن حاتم بن بذيع قال: حدثنا علي بن الحسن بن شقيق. عن ابن المبارك عن يونس. عن الزهري. فذكره.","vol":"11","page":412},{"text":"<span data-type=\"title\" id=toc-2000>صفيَّة ﵂</span>\n٨٩٥٠ - (خ م د س) أنس بن مالك - ﵁ - قال: «قَدِمَ رسولُ الله - ﷺ- خيبر، فَلَما فتح الله عليه الْحِصْنَ ذُكِرَ له جمالُ صفية بنتِ حُيَيِّ بن أخطَب، وقد قُتِلَ زوجها، وكانت عروسًا، فاصطفاها رسولُ الله ⦗٤١٤⦘ ﷺ- لنفسه، فخرج بها حتى بَلَغْنَا سَدَّ الرَّوحاء، فبنَى بها، ثم صنع حَيْسًا في نِطَعٍ صغير، ثم قال رسولُ الله - ﷺ-: آذِنْ من حَولَكَ، فكانت تلك وليمةَ رسولِ الله - ﷺ- على صَفية، ثم خرجنا إلى المدينة، قال: فرأيتُ رسولَ الله - ﷺ- يُحَوِّي لها وراءه بعَباءة، ثم يَجْلِسُ عند بعيره فيضع ركبته، فتضع صفية رجلها على ركبته حتى تركب» .\nوفي رواية «أنَّ رسولَ الله - ﷺ- صلى الصبح [قريبًا من خيبر] بغَلَس، ثم ركب، فقال: الله أكبر، خَرِبَت خيبر، إنا إذا نَزَلنا بساحةِ قومٍ فساء صباحُ المنذَرين، فخرجوا يَسْعَون في السِّكك، ويقولون: محمد والخميس - قال: والخميس: الجيش - فظهر رسولُ الله - ﷺ- عليهم، فقتل المقاتلة، وسبى الذراريَّ، فصارت صفية لدِحْية الكَلْبي، وصارت لرسولِ الله - ﷺ- ثم تزوجها، وجعل عِتْقَهَا صداقَها، فقال عبد العزيز لثابت: يا أبا محمد، أنت سألت أنسًا ما مَهَرَها؟ قال: أمهرها نَفْسَها، فتبسم» . زاد في رواية: «فحرك ثابت رأسه، تصديقًا له» . أخرجه البخاري ومسلم.\nوللبخاري قال: «سَبَى النبيُّ - ﷺ- صفية، فأعتقها وتزوجها، فقال ثابت لأنس: ما أصدقها؟ قال: نَفْسَها فأعتقها» .\nوفي أخرى له: «أن صفية كانت في السبي، فصارت إلى دِحية، ثم ⦗٤١٥⦘ صارت إلى النبيِّ - ﷺ-» .\nوفي أخرى له: «أنَّ النبيَّ - ﷺ- أقام على صفية بنت حُيَيِّ بطريق خيبر ثلاثة أيام، حتى أعْرَس بها، وكانت فيمن ضُرِبَ عليها الحجاب» .\nزاد في رواية: «فأصبنا من لحوم الْحُمُرِ، فنادى منادي رسولِ الله - ﷺ-: إنَّ الله ورسولَه يَنْهيانِكم عن لحوم الحمر، فإنها رِجْس» . ومنهم من قال: عنه «فإنها رجس، أو نَجَس» وأن المنادي «كان أبو طلحة» .\nوفي رواية لمسلم عن أنس: «كنتُ رِدف أبي طلحة يوم خيبر، وقَدَمي تَمَسّ قدم النبيِّ - ﷺ-، قال: فأتينا حين بَزَغَتِ الشمس، وقد أخرجوا مواشيهم، وخرجوا بفؤوسهم ومكاتلهم ومرورهم، فقالوا: هذا محمد والخميس، قال: فقال رسولُ الله - ﷺ-: خربت خيبر، إنا إِذا نزلنا بساحة قوم فساء صباح المنذَرين، وقال: وهَزَمَهم الله، ووقعت في سهم دحية جاريةٌ جميلة، فاشتراها رسولُ الله - ﷺ- بسبعة أَرْؤُس، ثم دفعها إلى أُمِّ سُلَيم تُصَنِّعُها وتُهيِّئُها، قال: وأحسبه قال: وتعتدُّ في بيتها، وهي صفية بنت حيي، قال: فجعل رسولُ الله - ﷺ- وَليمتها التمر، والأقِطَ والسمن، فَحُصَت الأرض أفاحيصَ، وجيء بالأنطاع، فوضعت فيها، وجيء بالأقِطِ والسمن، فشبع الناس، قال: وقال الناسُ: لا ندري: أتزوجها، أم اتخذها أُمَّ ولد؟ فقالوا: ⦗٤١٦⦘ إن حَجَبها فهي امرأته، وإن لم يحجُبْها فهي أُمُّ ولد، فلما أراد أن يركب حَجَبها، فقعدت على عَجُز البعير، فعرفوا أنه قد تزوجها، فلما دَنَوْا من المدينة دفع رسولُ الله - ﷺ- ودفعنا، قال: فعثرتِ الناقة العَضباء، ونَدَر رسول الله - ﷺ- وندرت، فقام فستَرها، وقد أشرفت النساءُ، فقلن: أبعدَ الله اليهودية، قال: قلت: يا أبا حمزة، أوقَع رسول الله - ﷺ-؟ قال: إِي والله لقد وقع، قال أنس: وشهدتُ وليمةَ زينبَ، فأشبع الناسَ خبزًا ولحمًا، وكان يبعثني فأدعو الناس، فلما فرغ قام وتبعتُه، وتخلَّفَ رجلان أستأنس بهما الحديث لم يخرُجَا، قال: فجعل يمرُّ على نسائه، فيسلِّمُ على كل واحدةٍ منهن: سلامٌ عليكم، كيف أنتم يا أهل البيت؟ فيقولون: بخير يا رسولَ الله، كيف وجَدْتَ أهلك؟ فيقول: بخير، فلما فرغ رجع، ورجعت معه، فلما بلغ الباب إذا هو بالرجلين قد استأنس بهما الحديث، فلما رأياه قد رجع قاما فخرجا، فوالله ما أدري: أنا أخبرته، أم أُنزل عليه الوحي بأنهما قد خرجا؟ فرجع ورجعتُ معه، فلما وضع رجله في أُسْكُفَّة الباب أرخَى الحجاب بيني وبينه، وأنزل الله ﷿ ﴿لا تدخلوا بيوتَ النبيِّ إِلا أن يُؤذَن لكم ...﴾ الآية [الأحزاب: ٥٣]» .\nوفي أخرى له قال: «صارت صفية لدحية في مَقْسَمِهِ، وجعلوا يمدحونها عند رسولِ الله - ﷺ-، ويقولون: ما رأينا في السبي مثلها، قال: فبعث ⦗٤١٧⦘ إلى دِحْية، فأعطاه بها ما أراد، ثم دفعها إلى أُمِّي، فقال: أصلحيها، ثم خرج رسولُ الله - ﷺ- من خيبر، حتى إِذا جعلها في ظهره نزل، ثم ضرب عليها القُبَّةَ، فلما [أصبح رسولُ الله - ﷺ-] قال: مَن كان عنده فَضْلُ زادٍ فليَأتِنا به، قال: فجعل الرجلُ يجيء بفضل التمر وفَضْل السَّويق، حتى جعلوا من ذلك سوادًا حَيْسًا، فجعلوا يأكلون من ذلك الحَيْس، ويشربون من حياضٍ إلى جنبهم من ماءِ السماء، قال: فقال أنس: فكانت تلك وليمةَ رسولِ الله - ﷺ- عليها، قال: فانطلقنا حتى إذا رأينا جُدُرَ المدينة هَشِشْنَا إليها، فرفَعْنا مَطِيَّنَا، ورفَع رسولُ الله - ﷺ - مطيَّتَه، قال: وصفيةُ خَلْفَه قد أردفها، قال: فعثَرتْ مطِيَّةُ رسول الله - ﷺ- فَصُرِعَ وصُرِعَتْ، قال: فليس أحدٌ من الناس ينظر إليه ولا إِليها، حتى قام رسولُ الله - ﷺ- فَسترها، قال: فأتيناه، فقال: لم نُضَرَّ، قال: فدخلنا المدينة، فخرج جواري نسائه يتراءَيْنَها ويَشْمَتْنَ بصَرْعتها» .\nوأخرج أبو داود طرَفًا من ذلك، قال: «صارت صفيةُ لدحيةَ الكلبي ثم صارت لرسولِ الله - ﷺ-» . وفي رواية قال: «وقع في سهم دِحيةَ جاريةٌ جميلة، فاشتراها رسولُ الله - ﷺ- بسبعة أرْؤُس، ثم دفعها إلى أُمِّ سُليم تُصنِّعُها وتُهيِّئُها - قال حماد: وأحسبه قال: وتعتدُّ في بيتها - وهي صفية بنت حُيَي» . ⦗٤١٨⦘ وأخرج النسائي الرواية الثانية من أفراد البخاري. وله في أخرى قال: «أقام النبيُّ - ﷺ- بين خيبر والمدينة ثلاثًا يَبْنِي بصفيةَ بنتِ حُيَيٍّ، فدعوتُ المسلمين إلى وليمته، فما كان فيها من خبز ولا لحم، أمر بالأنطاع فأُلقِيَ عليها من التمرِ والأقِطِ والسَّمن، فكانت وليمتَه، فقال المسلمون: إحدى أمهات المؤمنين، أو ما ملكت يمينه؟ فقالوا: إن حجبها فهي من أمهات المؤمنين، وإن لم يحجبْها فهي مما ملكت يمينه، فلما ارتحل وطّأ لها خلفَه، ومدّ الحجاب بينها وبين الناس» . وهذه الرواية قد أخرجها البخاري أيضًا، وقد ذُكِرَت في «كتاب الطعام» من حرف الطاء (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَوِيَّة): كساء يعمل حول سَنام البعير ليركب عليه، وكذلك إن عمل على كَفَله ليردف الراكب وراءه أحدًا يركب عليه ليتمكن من الركوب. ⦗٤١٩⦘\n(بزغت الشمس): طلعت.\n(مكاتلهم) جمع مِكْتل، وهو الزِّنبيل.\n(فُحِصَت) الأرض: كُشفت، وجعل فيها موضع، ومنه مَفْحص القطاة.\n(العضباء): اسم ناقة رسولِ الله - ﷺ-، ولم تكن عضباء، فإن العَضَب شَق أذن الناقة، ولم تكن مشقوقة الأذن.\n(نَدَر) من ظهر الدابة: إذا سقط عنها بغتة.\n(هَشِشْنا) للأمر: فرحنا به وسررنا برؤيته.\n(فَصُرِعَ) صُرِعَ الرجل عن ظهر الدابة: إذا سقط عنها.\n_________\n(١) رواه البخاري ١ / ٤٠٤ و٤٠٥ في الصلاة، باب ما يذكر في الفخذ، وفي الأذان، باب ما يحقن من الدماء، وفي صلاة الخوف، باب التكبير والغلس بالصبح، وفي الجهاد، باب دعاء النبي ﷺ إلى الإسلام والنبوة، وباب التكبير عند الحرب، وفي الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، وفي المغازي، باب غزوة خيبر، ومسلم رقم (١٣٦٥) في النكاح، باب فضيلة إعتاقه أمة ثم يتزوجها، وفي المغازي، باب غزوة خيبر، وأبو داود رقم (٢٩٩٦) و(٢٩٩٧) و(٢٩٩٨) في الخراج والإمارة، باب ما جاء في سهم الصفي، والنسائي ٦ / ١٣١ - ١٣٤ في النكاح، باب البناء في السفر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٠١ و١٨٦) والبخاري (١/١٠٣) . وقال: حدثنا يعقوب بن إبراهيم ومسلم (٤/١٤٥) (٥/٢١٨٥) قال: حدثنا زهير بن حرب.\nوأبو داود (٢٩٩٨) قال: حدثنا يعقوب بن إبراهيم وفي (٣٠٠٩) قال: حدثنا يعقوب بن إبراهيم وزياد بن أيوب والنسائي (٦/١٣١) .\nقال: أخبرنا زياد بن أيوب. وفي الكبرى تحفة الأشراف (٩٩) عن إسحاق بن إبراهيم. وابن خزيمة (٣٥١) قال: أخبرنا يعقوب بن إبراهيم.\nأربعتهم - أحمد. يعقوب وزهير. وزياد- عن إسماعيل بن إبراهيم بن ملكية.\n٢- أخرجه أبو داود (٢٩٩٨ و٣٠٠٩) قال: حدثنا داود بن معاذ. قال: حدثنا عبد الوارث.\nكلاهما - إسماعيل. وعبد الوراث - عن عبد العزيز بن صهيب. فذكره.\n* الروايات مطولة ومختصرة.","vol":"11","page":413},{"text":"<span data-type=\"title\" id=toc-2001>جويرية ﵂</span>\n٨٩٥١ - (د) عائشة - ﵂ - قالت: «وقعت جُوَيرية بنت الحارث بن المصطلق في سَهْم ثابت بن قيس بن شَمَّاس - أو ابن عم [له]- فكاتبت على نفسها، وكانت امرأةً مُلاَّحة، لها في العين حظٌّ، فجاءت تسأل رسولَ الله - ﷺ- في كتابتها، فلما قامت على الباب فرأيتُها كرِهت مكانها، وعرفت أن رسولَ الله - ﷺ- سيرى منها مثل الذي رأيت،\nفقالت: يا رسول الله، أنا جويرية بنت الحارث، وإنه كان من أمري ما لا يخفى عليك، وإني وقعت في سهم ثابت بن قيس بن شمَّاس، وإني كاتبت على نفسي، وجئتك تعينني، فقال ⦗٤٢٠⦘ لها رسولُ الله - ﷺ-: فهل لكِ إلى ما هو خير منه؟ قالت: وما هو يا رسول الله؟ قال: أؤدّي عنكِ كتابتكِ وأتزوَّجُك، قالت: قد فعلت، فلما تَسَامَعَ الناسُ أنَّ رسولَ الله - ﷺ- قد تزوج جويريةَ أرسلوا ما في أيديهم من السبي فأعتقوهم وقالوا: أصهارُ رسول الله - ﷺ- قالت: فما رأينا امرأةً كانت أعظمَ بركةً على قومها منها، أُعتِقَ في سَبْيها أكثر من مائة أهل بيت من بني المصطلق» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مُلاَّحة) المُلاَّحة: بمعنى المليحة، وهذا البناء للمبالغة في الملاحة.\n(كتابتها) المكاتبة: أن يشتري العبد نفسه من مولاه ليؤدِّي ثمنَه إليه من كسبِه.\n_________\n(١) رقم (٣٩٣١) في العتق، باب في بيع المكاتب إذا فسخت الكتابة من حديث ابن إسحاق عن محمد بن جعفر بن الزبير عن عروة عن عائشة، وإسناده صحيح، فقد صرح ابن إسحاق بالتحديث عند ابن هشام ٢ / ٢٩٤ فقال: وحدثني محمد بن جعفر، فانتفت شبهة تدليسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٧٧) قال: حدثنا يعقوب. قال: حدثنا أبي. وأبو داود (٣٩٣١) قال: حدثنا عبد العزيز بن يحيى أبو الأصبغ الحراني. قال: حدثني محمد. يعني ابن سلمة.\nكلاهما - إبراهيم بن سعد والد يعقوب. ومحمد بن سلمة - عن ابن إسحاق عن محمد بن جعفر بن الزبير عن عروة بن الزبير. فذكره.","vol":"11","page":419},{"text":"<span data-type=\"title\" id=toc-2002>ابنة الجَون</span>\n٨٩٥٢ - (خ س) عائشة - ﵂ - قالت: «إِن ابنةَ الْجَوْنِ لما أُدخِلَت على رسولِ الله - ﷺ-[ودنا منها] قالت: أعوذ بالله منكَ، فقال: لقد عُذْتِ بِعظيم، الْحقي بأهلكِ» أخرجه البخاري. ⦗٤٢١⦘\nوفي رواية النسائي «أنَّ الكِلابية لما دَخَلَت على النبيِّ - ﷺ- ...» الحديث (١) .\n_________\n(١) رواه البخاري ٩ / ٣١١ في الطلاق، باب من طلق وهل يواجه الرجل امرأته بالطلاق، والنسائي ٦ / ١٥٠ في الطلاق، باب مواجهة الرجل المرأة بالطلاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٥٣) قال: حدثنا الحميدي. وابن ماجه (٢٠٥٠) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. والنسائي (٦/١٥٠) قال: أخبرنا الحسين بن حريث.\nثلاثتهم - الحميدي. وعبد الرحمن بن إبراهيم. والحسين بن حريث - عن الوليد بن مسلم. قال: حدثنا الأوزاعي. قال: سألت الزهري: أي أزواج النبي -ﷺ- استعاذت منه. قال: أخبرني عروة. فذكره.","vol":"11","page":420},{"text":"٨٩٥٣ - (خ) أبو أسيد - ﵁ - قال: «خرجنا مع النبي - ﷺ- حتى انطلقنا إلى حائط يقال له: الشَّوْط، حتى انتهينا إلى حائطين جلسنا بينهما، فقال النبيُّ - ﷺ-: اجلسوا هاهنا، ودخل، وقد أُتِيَ بالْجَونِيَّة فأنزلت في بيتٍ في نخل، في بيت [أميمة بنت النعمان بن شَراحيل] ومعها دايَتُها حاضِنَةٌ [لها] فلما دخل عليها النبيُّ - ﷺ- قال: هَبي نفسكِ لي، قالت: وهل تَهَب الملِكَةُ نَفسها للسُّوقَةِ؟ فأهوى بيده يضع يده عليها لتَسْكُن، فقالت: أعوذ باللهِ منك، قال: لقد عُذتِ بمَعاذ، ثم خرج علينا، وقال: يا أبا أسيد اكْسها رَازِقِيَّيْنِ. وألْحِقها بأهلها» .\nوفي رواية عن أبي أسيد، وعن سهل بن سعد قالا: «تزوج النبيُّ - ﷺ- أُميمة بنت شراحيل، فلما أُدخِلَتْ عليه بَسَطَ يده إليها، فكأنَّها كَرِهَتْ ذلك، فأمر أبا أُسَيْدٍ أن يجهِّزَها ويكسوَها ثوبَيْن رَازِقِيَّيْن» . أخرجه البخاري (١) .\n⦗٤٢٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السُّوقة) من الناس: العامَّة والرّعاع.\n(رَازِقِيَّيْن) الثياب الرازقيَّة: ثياب من كتان.\n_________\n(١) ٩ / ٣١١ - ٣١٤ في الطلاق، باب من طلق وهل يواجه الرجل امرأته بالطلاق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/و٥/٣٣٩) قال: حدثنا محمد بن عبد الله بن الزبير. والبخاري (٧/٥٣) قال: حدثنا عبد الله بن محمد. قال: حدثنا إبراهيم بن أبي الوزير.\nكلاهما - محمد بن عبد الله بن الزبير. وإبراهيم بن أبي الوزير - قالا: حدثنا عبد الرحمن هو ابن الغسيل. عن حمزة بن أبي أسيد. عن أبيه. وعباس بن سهل. عن أبيه. فذكراه.\n* أخرجه البخاري (٧/٥٣) قال: حدثنا أبو نعيم. قال: حدثنا عبد الرحمن بن غسيل. عن حمزة بن أبي أسيد. عن أبي أسيد. فذكره. ليس فيه سهل بن سعد.","vol":"11","page":421},{"text":"٨٩٥٤ - (خ م) سهل بن سعد - ﵄ - قال: «ذُكر لرسول الله - ﷺ- امرأةٌ من العرب، فأمر أبا أُسَيْد أن يُرسل إِليها، فأرسل إليها فقدِمَتْ فنزلت في أُجُم بني ساعدة، فخرج رسولُ الله - ﷺ- حتى جاءها، فدخل عليها، فإذا امرأةٌ مُنَكِّسةٌ رأسَها، فلما كلَّمها رسولُ الله - ﷺ- قالت: أعوذ بالله منك، فقال لها: قد أعذتكِ مني، فقالوا لها: أتدرين من هذا؟ قالت: لا، قالوا: هذا رسول الله جاءك ليخطبَكِ، قالت: أنا كنتُ أشقى من ذلك، قال سهل: فأقبل رسولُ الله - ﷺ- يومئذ حتى جلس في سَقيفة بني ساعدة هو وأصحابه، ثم قال: اسقنا - لِسَهل- قال: فأخرجت لهم هذا القدح، فأسقيتُهم فيه، قال أبو حازم: فأخرج لنا سَهْلٌ ذلك القدح فشربنا فيه، ثم استوهبه بعد ذلك عمر بن عبد العزيز، فوهبه [له]» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأُجم): واحد الآجام، وهي الحصون.\n_________\n(١) رواه البخاري ٩ / ٣١٤ في النكاح، باب من طلق وهل يواجه الرجل امرأته بالطلاق، ومسلم رقم (٢٠٠٧) في الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٤٧) . مسلم (٦/١٠٣) قال: حدثني محمد بن سهل التميمي. أبو بكر بن إسحاق.\nثلاتثهم - البخاري، ومحمد بن سهل، أبو بكر بن إسحاق - عن سعيد بن أبي مريم، قال: أخبرنا محمد، وهو ابن مطرف أبو غسان، قال: أخبرني أبو حازم، فذكره.","vol":"11","page":422},{"text":"<span data-type=\"title\" id=toc-2003>أحاديث متفرقة</span>\n٨٩٥٥ - (س) أم شريك - ﵂ - «أنها كانت ممن وهبت نفسها للنبي - ﷺ-» أخرجه النسائي (١) .\n_________\n(١) كذا في الأصل والمطبوع: أخرجه النسائي، ولم نجده في \" المجتبى من سنن النسائي \"، ولعله في \" الكبرى \" قال الحافظ في \" الفتح \" ٨ / ٤٠٤ ومن طريق الشعبي قال: من الواهبات أم شريك، قال: وأخرجه النسائي من طريق عروة، وقال السيوطي في \" الدر المنثور \": وأخرج ابن أبي شيبة وعبد بن حميد وابن جرير، وابن أبي حاتم، وابن مردويه، عن عروة ﵁ قال: كنا نتحدث أن أم شريك ﵂ كانت ممن وهبت نفسها للنبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٦٢) والنسائي في الكبرى تحفة الأشراف (١٣/١٨٣٣١) عن محمد بن عبد الله المخرمي.\nكلاهما - أحمد، ومحمد بن عبد الله، عن يونس بن محمد، عن حماد بن سلمة، عن هشام بن عروة عن أبيه، فذكره.","vol":"11","page":423},{"text":"٨٩٥٦ - (خ س) ثابت البناني - ﵀ - قال: كنت عند أنس وعنده بنتٌ له، فقال أنس: «جاءت امرأةٌ إلى النبيِّ - ﷺ- تعرِضُ عليه نَفْسَها، فقالت: يا رسولَ الله، أَلَكَ بِي حاجة؟ فقالت بنت أنس: ما أقلَّ حياءها، واسَوأتاه، واسوأتاه، فقال أنس: هي خير منكِ، رغِبَتْ في النبيِّ - ﷺ- فعَرَضت نفسها عليه» أخرجه البخاري والنسائي (١) .\n_________\n(١) رواه البخاري ٩ / ١٥١ في النكاح، باب عرض المرأة نفسها على الرجل الصالح، وفي الأدب، باب ما يستحى من الحق للتفقه في الدين، والنسائي ٦ / ٧٨ و٧٩ في النكاح، باب عرض المرأة على من ترضى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٦٨) قال: حدثنا عفان. والبخاري (٧/١٧) قال: حدثنا علي بن عبد الله. وفي (٨/٣٦) قال: حدثنا مسدد. وابن ماجه (٢٠٠١) قال: حدثنا أبو بشر بكر بن خلف ومحمد بن بشار. والنسائي (٦/٧٨) قال: أخبرنا محمد بن المثنى. وفي (٦/٧٩) قال: أخبرنا محمد بن بشار. وفي الكبرى تحفة الأشراف (٤٦٨) عن عمرو بن علي.\nسبعتهم - عفان، وعلي، ومسدد، وأبو بشر، وابن بشار، وابن المثنى، وعمرو - عن مرحوم بن عبد العزيز، عن ثابت، فذكره.","vol":"11","page":423},{"text":"٨٩٥٧ - (م) جابر بن عبد الله - ﵄ - قال: «إن أبا بكر جاء يستأذن على رسولِ الله - ﷺ- فوجد الناس ببابه جلوسًا، لم يُؤذَنْ لهم، فأُذِن له فدخل، ثم أقبل عمر، فاستأذن فأُذِن له، فوجد رسولَ الله - ﷺ ⦗٤٢٤⦘ جالسًا حَولَه نساؤه، واجمًا ساكتًا، فقال أبو بكر: لأقولَنَّ شيئًا أُضحك به رسولَ الله - ﷺ- فقال: يا رسولَ الله، لو رأيتَ بنتَ خارجة تسألني النفقة، فَقُمْتُ إليها فوجَأتُ عنقها؟ فَضَحِك رسولُ الله - ﷺ- وقال: هُنَّ حولي كما ترى يسألنني النفقة، فقام عمر إلى حفصة يَجَأُ عنقها، وقام أبو بكر إلى عائشة يَجَأُ عنقها، كلاهما يقول: تَسألْنَ رسولَ الله - ﷺ- ما ليس عنده؟ فقلن: والله لا نسأل رسولَ الله أبدًا شيئًا ليس عنده، قال: ثم اعتزلهم شهرًا، أو تسعًا وعشرين، ثم نزلت [عليه] هذه الآية ﴿يا أيُّها النبيُّ قل لأزواجك﴾ - حتى بلغ - ﴿للمحسناتِ منكنَّ أجرًا عظيمًا﴾ [الأحزاب: ٢٨، ٢٩] قال: فبدأ بعائشة، فقال: يا عائشة، إني أريدُ أَن أعْرِض عليكِ أمرًا أُحِبُّ أن لا تَعْجَلي فيه حتى تستشيري أبويك، قالت: وما هو يا رسولَ الله؟ فتلا عليها الآية، قالت: أفيك يا رسولَ الله أستشير أبويَّ؟ بل أختار الله ورسوله والدار الآخرة، وأسألكَ أن لا تُخْبِرَ امرأةً مِنْ نسائك بالذي قلت، قال: لا تسألُني امرأةٌ مِنْهُنَّ إلا أخبرتُها، [إن الله] لم يبعثْني مُعْنِّتًا ولا مُتَعَنِّتًا ولكن بعثني مُعَلِّمًا مُيَسِّرًا» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الواجم): المطرِق الساكت، كأنه مفكُر. ⦗٤٢٥⦘\n(وجأتُ) عنق فلان: إذا دُسْتَها برجلك ونحو ذلك.\n_________\n(١) رقم (١٤٧٨) في الطلاق، باب بيان أن تخيير امرأته لا يكون طلاق إلا بالنية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣٢٨) قال: حدثنا عبد الملك بن عمرو، أبو عامر. وفي (٣/٣٢٨) قال: حدثنا روح. ومسلم (٤/١٨٧) قال: حدثنا زهير بن حرب، قال: حدثنا روح بن عبادة. والنسائي في الكبرى تحفة الأشراف (٢٧١٠) عن سليمان بن عبيد الله الغيلاني، عن أبي عامر العقدي.\nكلاهما - أبو عامر العقدي، وروح - قالا: حدثنا زكريا بن إسحاق.\n٢- وأخرجه أحمد (٣/٣٤٢) قال: حدثنا حسن، قال: حدثنا ابن لهيعة.\nكلاهما - زكريا، ابن لهيعة - قالا: حدثنا أبو الزبير، فذكره.","vol":"11","page":423},{"text":"٨٩٥٨ - (خ م ت س) أبو سلمة بن عبد الرحمن أن عائشة - ﵂ - أخبرته: أنَّ رسولَ الله - ﷺ- «جاءها حين أمره الله أن يُخَيِّر أزواجه، قالت: فبدأ بي، فقال: إني ذاكرٌ لكِ أمرًا، فلا عليكِ أن تستعجلي حتى تَسْتأمري أبويك، وقد علم أن أبويَّ لم يكونا يأمراني بفراقه، قالت: ثم قال: إن الله قال: ﴿يا أيُّها النبيُّ قل لأزواجك﴾ - إلى تمام الآيتين، فقلت له: ففي هذا أستأمر أبويَّ؟ فإني أريد الله ورسوله والدار الآخرة» .\nزاد في رواية «ثم فعل أزواج النبيِّ - ﷺ- مثل ما فعلت» .\nأخرجه البخاري ومسلم والترمذي. وزاد النسائي: «ولم يكن ذلك - حين قاله لهن رسولُ الله - ﷺ- واخترنه - طلاقًا، من أجل أنهن اخترنه» (١) .\n_________\n(١) رواه البخاري ٨ / ٣٩٩ في تفسير سورة الأحزاب، باب ﴿يا أيها النبي قل لأزواجك إن كنتن تردن الحياة الدنيا وزينتها فتعالين أمتعكن وأسرحكن سراحًا جميلًا﴾، ومسلم رقم (١٤٧٥) في الطلاق، باب بيان تخيير امرأته لا يكون طلاق إلا بالنية، والترمذي رقم (٣٢٠٢) في التفسير، باب ومن سورة الأحزاب، والنسائي ٦ / ١٥٩ و١٦٠ في الطلاق، باب التوقيت في الخيار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٧٧ و١٥٢) قال: حدثنا يحيى بن إسحاق. قال: أخبرنا أبو عوانة، عن عمر بن أبي سلمة. وفي (٦/١٠٣) قال: حدثنا أبو سعيد. قال: حدثنا أبو عوانة، عن عمر. وفي (٦/٢١١) قال: حدثنا محمد بن بشر. قال: حدثنا محمد بن عمرو. وفي (٦/٢٤٨) قال: حدثنا عثمان. قال: أخبرنا يونس، عن الزهري. والبخاري (٦/١٤٦) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. ومسلم (٤/١٨٥) قال: حدثني أبو الطاهر. قال: حدثنا ابن وهب. (ح) وحدثني حرملة بن يحيى التجيبي. قال: أخبرنا عبد الله بن وهب.\nقال: أخبرني يونس بن يزيد، عن ابن شهاب. والترمذي (٣٢٠٤) قال: حدثنا عبد بن حميد. قال: حدثنا عثمان بن عمر، عن يونس بن يزيد، عن الزهري. والنسائي (٦/٥٥) قال: أخبرنا محمد بن يحيى بن عبد الله بن خالد النيسابوي. قال: حدثنا محمد بن موسى بن أعين. قال: حدثنا أبي، عن معمر، عن الزهري. وفي (٦/١٥٩) قال: أخبرنا يونس بن عبد الأعلى. قال: حدثنا ابن وهب. قال: أنبأنا يونس بن يزيد وموسى بن علي، عن ابن شهاب.\nثلاثتهم - عمر بن أبي سلمة، ومحمد بن عمرو، وابن شهاب الزهري - عن أبي سلمة بن عبد الرحمن، فذكره.\n* واللفظ لمسلم.","vol":"11","page":425},{"text":"<span data-type=\"title\" id=toc-2004>الفصل الثاني: في الحث على النكاح والترغيب فيه</span>\n٨٩٥٩ - (خ م د ت س) علقمة بن قيس قال: «كنتُ أمشي مع عبد الله بن مسعود بمنى، فلقيه عثمان، فقام معه يحدِّثه، فقال له عثمان: يا أبا عبد الرحمن، أَلا نزوِّجك جاريةً شَابَّة، لعلها تذكِّرك بعض ما مضى من زمانك؟ قال: فقال عبد الله: لئن قلتَ ذلك لقد قال لنا رسول الله - ﷺ-: يا معشر الشباب، من استطاع منكم الباءة فليتزوجْ، فإنه أَغَضُّ للبصر، وأحصن للفرج، ومن لم يستطع فعليه بالصوم، فإنه له وِجَاء» .\nوفي رواية نحوه، وأوله: «يا معشر الشباب» أخرجه البخاري ومسلم.\nوفي رواية الترمذي قال: «كُنَّا مع رسول الله - ﷺ- شبابًا لا نجد شيئًا، فقال لنا النبي - ﷺ-: يا معشر الشباب، من استطاع منكم الباءة فليتزوج ...» الحديث.\nوفي رواية أبي داود، قال: «إني لأمشي مع عبد الله بن مسعود بمنى، إذ لقيه عثمان، فاسْتَخْلاه، فلما رأى عبدُ الله أن ليست له حاجة، قال [لي]: تعال يا علقمة، فجئتُ، فقال له عثمان: ألا نزوجكَ يا أبا عبد الرحمن ⦗٤٢٧⦘ جاريةً بِكرًا لعله يرجع إليك من نفسك بعض ما كنت تعهد؟ فقال: لئن قلتَ ذاك ...» وذكر الحديث وأخرج النسائي الرواية الأولى.\nوله في أخرى قال: «خرجنا مع رسولِ الله - ﷺ- ونحن شباب، فقال: يا معشر الشباب، عليكم بالباءة، فإنه أَغَضُّ للبصر، ومن لم يستطع فعليه بالصوم، فإنه له وجاء» .\nوله في أخرى قال: «إن ابن مسعود لقي عثمان بعرفات فخلا به ...» وذكر الحديث كما سبق أولًا. وفي أخرى نحوه، وفيه: «من كان منكم ذا طَوْل فليتزوجْ، فإنه أَغَضُّ للطرف وأحصن للفرج، ومَنْ لا فالصوم له وِجاء» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الباءة) مهموزًا ممدودًا: الجماع، وأصله: الموضع الذي يأوي إليه الإنسان، وهو المباءة أيضًا.\n(غضُّ البصر): كفُّه عما لا يحل، وحصانة الفرج: منعه عن الزنى. ⦗٤٢٨⦘\n(الوِجاء): نوع من الخصاء، وهو أن تُرَضَّ عروق الأنثيين، والمراد: أنه يقطع شهوة الجماع.\n_________\n(١) رواه البخاري ٤ / ١٠٦ في الصوم، باب الصوم لمن خاف على نفسه العزوبة، وفي النكاح، باب قول النبي ﷺ: \" من استطاع منكم الباءة فليتزوج \"، وباب من لم يستطع الباءة فليصم، ومسلم رقم (١٤٠٠) في النكاح، باب استحباب النكاح لمن تاقت نفسه إليه ووجد مؤنة واشتغال من عجز عن المؤن بالصوم، وأبو داود رقم (٢٠٤٦) في النكاح، باب التحريض على النكاح، والترمذي رقم (١٠٨١) في النكاح، باب ما جاء في فضل التزويج والحث عليه، والنسائي ٤ / ١٦٩ في الصوم، باب فضل الصيام، و٦ / ٥٦ و٥٧ في النكاح، باب الحث على النكاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٥) قال: حدثنا سفيان وأحمد (١/٤٢٤) (٤٠٢٣) قال: حدثنا يعلى بن عبيد. وفي (١/٤٢٥) (٤٠٣٥) قال: حدثنا ابن نمير. وفي (١/٤٣٢) (٤١١٢) قال: حدثنا وكيع. والدارمي (٢١٧١) قال: أخبرنا يعلى. والبخاري (٧/٣) قال: حدثنا عمر بن حفص بن غياث، قال: حدثنا أبي. ومسلم (٤/١٢٨) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٤/١٢٩) قال: حدثني عبد الله بن سعيد الأشج، قال: حدثنا وكيع. والترمذي (١٠٨١) قال: حدثنا محمود بن غيلان، قال: حدثنا أبو أحمد الزبيري، قال: حدثنا سفيان. (ح) وحدثنا الحسين بن علي الخلال، قال: حدثنا عبد الله بن نمير. والنسائي (٤/١٦٩) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو أحمد، قال: حدثنا سفيان. وفي (٤/١٧٠) قال: أخبرني هلال بن العلاء بن هلال، قال: حدثنا أبي، قال: حدثنا علي بن هاشم. وفي (٦/٥٧) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو معاوية.\nتسعتهم - سفيان بن عيينة، ويعلى بن عبيد، وعبد الله بن نمير، ووكيع، وحفص بن غياث، وأبو معاوية، وجرير، وسفيان الثوري، وعلي بن هاشم - عن الأعمش، عن عمارة بن عمير، عن عبد الرحمن بن يزيد، فذكره.\n* صرح الأعمش بالسماع في رواية حفص بن غياث عنه، عند البخاري.","vol":"11","page":426},{"text":"٨٩٦٠ - (د س) معقل بن يسار - ﵁ - قال: جاء رجل إلى رسولِ الله - ﷺ- فقال: «إِني أصَبْتُ امرأةً ذاتَ حَسَبٍ وجمال، وإنها لا تَلِدُ، أفأتزوجُها؟ قال: لا، ثم أتاه الثانية فنهاه، ثم أتاه الثالثة فقال: تزوَّجوا الودود الولود، فإني مكاثر بكم الأمم» أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الودود): المرأة الموادَّة. و(الولود): التي تكثر ولادتها، وهذا البناء من أبنية المبالغة.\n_________\n(١) رواه أبو داود رقم (٢٠٥٠) في النكاح، باب النهي عن تزويج من لم يلد من النساء، والنسائي ٦ / ٦٥ و٦٦ في النكاح، باب كراهية تزويج العقيم، وإسناده حسن، وله شاهد عند أحمد من حديث أنس، وصححه ابن حبان رقم ٢٢٨ \" موارد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٠٥٠) قال: حدثنا أحمد بن إبراهيم. والنسائي (٦/٦٥) قال: أخبرنا عبد الرحمن بن خالد.\nكلاهما - أحمد، وعبد الرحمن - قالا: حدثنا يزيد بن هارون، قال: أخبرنا مستلم بن سعيد بن أخت منصور بن زاذان، عن منصور، يعني ابن زاذان، عن معاوية بن قرة، فذكره.","vol":"11","page":428},{"text":"٨٩٦١ - (خ) سعيد بن جبير قال: قال لي ابن عباس - ﵄-: «هل تزوجت؟ قلتُ: لا، قال: تزوجْ، فإن خيرَ هذه الأمة كان أكثرهم نساء» يعني رسولَ الله - ﷺ- أخرجه البخاري (١) .\n_________\n(١) ٩ / ٩٩ في النكاح، باب كثرة النساء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٣١) (٢٠٤٨) قال: حدثنا أسباط بن محمد، قال: حدثنا عطاء بن السائب. وفي (١/٢٤٣) (٢١٧٩) قال: حدثنا علي بن عاصم، عن عطاء. وفي (١/٣٧٠) (٣٥٠٧) قال: حدثنا روح، قال: حدثنا أبو عوانة، عن رقبة بن مصقلة بن رقبة، عن طلحة الإبامي. والبخاري (٧/٤) قال: حدثنا علي بن الحكم الأنصاري، قال: حدثنا أبو عوانة، عن رقبة، عن طلحة اليامي.\nكلاهما - عطاء، وطلحة - عن سعيد بن جبير، فذكره.\nوفي رواية طلحة عند البخاري: «فإن خير هذه الأمة أكثرها نساء» .","vol":"11","page":428},{"text":"٨٩٦٢ - (م س) عبد الله بن عمرو بن العاص - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «الدنيا متاع، وخير متاعها المرأة الصالحة» . ⦗٤٢٩⦘ أخرجه مسلم والنسائي (١) .\nوفي رواية ذكرها رزين قال: «إن الدنيا متاع، ومن خير متاعها: امرأة تعين زوجَها على الآخرة، مِسْكِينٌ مسكينٌ رجل لا امرأة له، مسكينة مسكينة امرأةٌ لا زوج لها» (٢) .\n_________\n(١) رواه مسلم رقم (١٤٦٧) في الرضاع، باب خير متاع الدنيا المرأة الصالحة، والنسائي ٦ / ٦٩ في النكاح، باب المرأة الصالحة.\n(٢) قال الحافظ المنذري في \" الترغيب والترهيب \" ٣ / ٦٧: ذكره رزين ولم أره في شيء من أصوله، وشطره الأخير منكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/١٦٨) (٦٥٦٧) قال: حدثنا أبو عبد الرحمن، قال: حدثنا حيوة، وابن لهيعة. ومسلم (٤/١٧٨) قال: حدثني محمد بن عبد الله بن نمير الهمداني، قال: حدثنا عبد الله بن يزيد، قال: حدثنا حيوة. والنسائي (٦/٦٩) قال: أخبرنا محمد بن عبد الله بن يزيد، قال: حدثنا أبي، قال: حدثنا حيوة وذكر آخر.\nكلاهما - حيوة، وابن لهيعة - قالا: حدثنا شرحبيل بن شريك.\n٢- أخرجه عبد بن حميد (٣٢٧) قال: حدثنا قبيصة، قال: حدثنا سفيان. وابن ماجه (١٨٥٥) قال: حدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس.\nكلاهما - سفيان، وعسيى - عن عبد الرحمن بن زياد بن أنعم.\nكلاهما - شرحبيل، وعبد الرحمن - عن أبي عبد الرحمن الحبلى، فذكره.","vol":"11","page":428},{"text":"٨٩٦٣ - () ابن أبي نجيح - ﵀ - أنَّ رسولَ الله - ﷺ- قال: «مِسكين مسكين مسكين رجل ليس له امرأة، قالوا: فإن كان كثير المال؟ قال: وإن كان كثير المال، مسكينة مسكينة مسكينة امرأة ليس لها زوج، قالوا: وإن كانت كثيرة المال؟ قال: وإن كانت كثيرة المال» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وإسناده منقطع، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية، أخرجها رزين.","vol":"11","page":429},{"text":"٨٩٦٤ - (خ م د س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «تُنكح المرأة لأربع: لمالها، ولحسبها، ولجمالها، ولدِينها، فاظْفَر بذات الدِّين تَرِبَتْ يداك» أخرجه البخاري ومسلم وأبو داود والنسائي (١) .\n⦗٤٣٠⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n [(حَسَب) الإنسان: ما يعدُّه من مفاخر آبائه، وقيل: هو شرف النفس وفضلها] .\n(تَرِبَتْ يداك): التصقت بالتراب من الدعاء، وهذا الدعاء وأمثاله كان يرد من العرب ولا يريدون به الدعاء على الإنسان، إنما يقولونه في معرض المبالغة في التحريض على الشيء، والتعجُّب منه ونحو ذلك.\n_________\n(١) رواه البخاري ٩ / ١١٥ في النكاح، باب الأكفاء في الدين، ومسلم رقم (١٤٦٦) في الرضاع، باب استحباب نكاح ذات الدين، وأبو داود رقم (٢٠٤٧) في النكاح، باب ما يؤمر به من تزويج ذات الدين، والنسائي ٦ / ٦٨ في النكاح، باب كراهية تزويج الزناة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٢٨) والدارمي (٢١٧٦) قال: حدثنا صدقة بن الفضل. والبخاري (٧/٩) قال: حدثنا مسدد. ومسلم (٤/١٧٥) قال: حدثنا زهير بن حرب ومحمد بن المثنى وعبيد الله بن سعيد. وأبو داود (٢٠٤٧) قال: حدثنا مسدد. وابن ماجه (١٨٥٨) قال: حدثنا يحيى بن حكيم. والنسائي (٦/٦٨) قال: أخبرنا عبيد الله بن سعيد.\nسبعتهم - أحمد، وصدقة، ومسدد، وزهير، وابن المثنى، وعبيد الله، ويحيى بن حكيم - عن يحيى بن سعيد، عن عبيد الله بن عمر، عن سعيد بن أبي سعيد، عن أبيه، فذكره.","vol":"11","page":429},{"text":"٨٩٦٥ - (خ م د ت س) جابر بن عبد الله - ﵄ - قال: «تزوجت، فقال لي رسولُ الله - ﷺ-: ما تزوجت؟ قلت: ثَيِّبًا، فقال: مالَكَ وللعذارَى ولِعَابِها؟» وفي حديث مسلم «فأين أنت من العذارى ولِعَابِها؟»\nقال شعبة: فذكرته لعمرو بن دينار، فقال: سمعتُه من جابر، وإنما قال: «فَهَلاَّ جاريةً تلاعبها وتلاعبك؟» .\nوفي رواية قال: «هَلَكَ أبي وترك سَبْعَ - أو تسعَ - بنات، فتزوجت امرأةً، فقال النبي - ﷺ-: تزوجت يا جابر؟ قلت: نعم ... وذكر الحديث واعتذاره من نكاحه الثيب، قال: فبارك الله عليك» .\nوعند مسلم قال: «أصبت» ولم يذكر الدعاء.\nولمسلم قال: «تزوجت امرأةً في عهد رسول الله - ﷺ- فلقيت النبيَّ - ﷺ- فقال: يا جابر، تزوجت؟ قلت: نعم. قال: بكرًا أم ثيبًا؟ قلت: ⦗٤٣١⦘ ثيبًا، قال: فهلاَّ بِكرًا تلاعبها؟ قال: قلت: يا رسولَ الله، إنَّ لي أخوات، فخشيت أن تُدخِلَ بيني وبينهن، فقال: ذاك إذًا، إنَّ المرأة تُنكح على دِينها ومالها وجمالها، فعليك بذاتِ الدِّين تَرِبت يداك» .\nوفي رواية للبخاري: «فهلاَّ جاريةً تلاعبك؟ قلت: يا رسولَ الله، إن أبي قُتِلَ يومَ أُحد، وترك تسع بنات، كُنَّ لي تسع أخوات، فكرهتُ أن أجمعَ إليهن جاريةً خَرْقاءَ مثلهن، ولكن امرأة تَمْشُطهن، وتقوم عليهن، قال: أصبت» .\nوفي رواية الترمذي: أنَّ النبيَّ - ﷺ- قال له: «تزوجت يا جابر؟ فقلت: نعم، قال: بكرًا أم ثيبًا؟ فقلت: لا بل ثيبًا، فقال: هلاَّ جارية تلاعبها وتلاعبك؟ فقلت: يا رسول الله، إنَّ عبدَ الله مات وترك سبع بنات أو تسعًا، فجئتُ بمن تقوم عليهن، فدعا لي» .\nوله في أخرى مختصرًا: أنَّ النبيَّ - ﷺ- قال: «المرأة تنكح على دِينها ومالها وجمالها، فعليك بذات الدِّين تَرِبت يداك» .\nوأخرج أبو داود والنسائي قال: قال لي رسولُ الله - ﷺ-: «ما تزوجتَ: بكرًا، أم ثيبًا؟ قلت: ثيبًا، قال: فهلاَّ جاريةً تلاعبها وتلاعبك؟» .\nوفي أخرى للنسائي قال: «لقيني رسولُ الله - ﷺ- فقال: يا جابر، ⦗٤٣٢⦘ هل أصبت امرأةً بعدي؟ قلت: نعم يا رسولَ الله صلى الله عليك، قال: بِكْرٌ أم أيِّم؟ قلت: أيِّم، قال: فهلاَّ بِكْرًا تلاعبك؟» وله في أخرى بنحو رواية مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العذارى): جمع عذراء، وهي البِكْر من النساء.\n(اللِّعاب) بكسر اللام: اللَّعب.\n_________\n(١) رواه البخاري ٩ / ١٠٤ في النكاح، باب تزويج الثيبات، ومسلم رقم (٧١٥) في الرضاع، باب استحباب نكاح ذات الدين، وباب استحباب نكاح البكر، وأبو داود رقم (٢٠٤٨) في النكاح، باب تزويج الأبكار، والترمذي رقم (١٠٨٦) و(١١٠٠) في النكاح، باب ما جاء في أن المرأة تنكح على ثلاث خصال، وباب ما جاء في تزويج الأبكار، والنسائي ٦ / ٦٩ في النكاح، باب نكاح الأبكار، وباب على ما تنكح المرأة، وقد تقدم الحديث بأطول من هذا في كتاب البيع رقم (٣٤٠) فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٢٧) وأحمد (٣/٣٠٨) والبخاري (٥/١٢٣) قال: حدثنا قتيبة. ومسلم (٤/١٧٦) قال: حدثناه قتيبة بن سعيد.\nثلاثتهم - الحميدي، وأحمد، وقتيبة - قالوا: حدثنا سفيان بن عيينة.\n٢- وأخرجه أحمد (٣/٣٦٩) قال: حدثنا محمد بن جعفر. وفي (٣/٣٩٠) قال: حدثنا هاشم بن القاسم. وفي (٣/٣٩٠) قال: حدثنا أسود بن عامر يعني شاذان. والبخاري (٧/٦) قال: حدثنا آدم. ومسلم (٤/١٧٥) قال: حدثنا عبيد الله بن معاذ، قال: حدثنا أبي.\nخمستهم - محمد بن جعفر، وهاشم بن القاسم، وأسود بن عامر، وآدم، ومعاذ - قالوا: حدثنا شعبة.\n٣- وأخرجه البخاري (٧/٨٥) قال: حدثنا مسدد. وفي (٨/١٠٢) قال: حدثنا أبو النعمان. ومسلم (٤/١٧٦) قال: حدثنا يحيى بن يحيى، وأبو الربيع الزهراني. والترمذي (١١٠٠) قال: حدثنا قتيبة. والنسائي (٦/٦١) قال: أخبرنا قتيبة.\nخمستهم - مسدد، وأبو النعمان، ويحيى بن يحيى، وأبو الربيع، وقتيبة - عن حماد بن زيد.\nثلاثتهم - ابن عيينة، وشعبة، وحماد - عن عمرو، فذكره.\nأخرجه أحمد (٣/٣٠٢) قال: حدثنا يحيى بن سعيد. (ح) وحدثنا إسحاق بن يوسف الأزرق. والدارمي (٢١٧٧) قال: أخبرنا محمد بن عيينة، عن علي بن مسهر. ومسلم (٤/١٧٥) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. وابن ماجه (١٨٦٠) قال: حدثنا هناد بن السري، قال: حدثنا عبدة بن سليمان. والترمذي (١٠٨٦) قال: حدثنا أحمد بن محمد بن موسى، قال: أخبرنا إسحاق بن يوسف الأرزق. والنسائي (٦/٦٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد.\nستتهم - يحيى، وإسحاق، وعلي بن مسهر، وعبد الله بن نمير، وعبدة، وخالد - عن عبد الملك بن أبي سليمان، عن ع طاء، فذكره.\n* الروايات مطولة ومختصرة.","vol":"11","page":430},{"text":"٨٩٦٦ - (م د ت) جابر بن عبد الله - ﵄ - «أنَّ رسولَ الله - ﷺ- رأى امرأةً، فأتى امرأته زينب، وهي تَمْعُس مَنيئةً [له]، فقضى حاجته منها، ثم خرج إلى أصحابه، فقال: إن المرأة تُقبِل في صورة شيطان، وتُدبِرُ في صورة شيطان، فإذا أبصر أحدُكم امرأةً فليأتِ أهله، فإن ذلك يَرُدُّ ما في نفسه» أخرجه مسلم. وفي رواية الترمذي «فليأتِ أهله، فإن مَعَها مثلُ الذي معها» .\nوفي رواية أبي داود «أنَّ رسولَ الله - ﷺ- رأى امرأةً، فدخل على ⦗٤٣٣⦘ زينبَ بنت جحش، فقضى حاجته منها، ثم خرج إلى أصحابه، فقال لهم: إن المرأةَ تُقْبِلُ في صورة شيطان، فمن وجد ذلك فليأتِ أهله، فإنه يُضْمِر ما في نفسه» .\nوفي رواية لمسلم: أنَّ رسولَ الله - ﷺ- قال: «إذا أحدُكم أعجبتْه المرأةُ فوقعت في قلبه، فليعْمِدْ إلى امرأته فليُواقعْها، فإن ذلك يردُّ ما في نفسه» .\nهكذا في كتاب الحميديِّ، والذي في كتاب مسلم «فإنَّ ذلك يردُّ ما في نفسه» .\nوفي أخرى مثل الأولى، ولم يذكر «وتدبر في صورة شيطان» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَمْعَسُ) مَعَسْت الجلدَ أمعَسُه: إذا دلكتَه، والمراد به: الدِّباغة والإصلاح.\n(المنيئة) بوزن فعيلة - مهموزًا - الجلد أول ما يدبغ، ثم يكون أفيقًا، ثم أديمًا.\n(يَرُدُّ ما في نفسه) الذي في رواية الحميديِّ «فإن ذلك يردُّ ما في نفسه» ومعناه: ظاهر، فإنه إذا رأى امرأةً فنازعَتْهُ نفسه إلى النكاح، فأتى زوجتَه، فإن إتيانَها يردُّ ما في نفسه، وروي بالباء من البرد، وله معنى، فإن إتيانه ⦗٤٣٤⦘ زوجتَه يبرد ما تحركت به نفسه من شهوة الجماع، وفي رواية أبي داود «يضمر ما في نفسه» يضعفه ويقلِّله.\n_________\n(١) رواه مسلم رقم (١٤٠٣) في النكاح، باب ندب من رأى امرأة فوقعت في نفسه إلى أن يأتي امرأته أو جاريته فيواقعها، وأبو داود رقم (٢١٥١) في النكاح، باب ما يؤمر من غض البصر، والترمذي رقم (١١٥٨) في النكاح، باب ما جاء في الرجل يرى المرأة تعجبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣٠) ومسلم (٤/١٣٠) قال: حدثنا زهير بن حرب.\nكلاهما - أحمد، وزهير - قالا: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا حرب بن أبي العالية.\n٢- وأخرجه أحمد (٣/٣٤١) قال: حدثنا حسن. وفي (٣/٣٤٨) قال: حدثنا موسى بن داود.\nكلاهما - حسن، وموسى - قالا: حدثنا ابن لهيعة.\n٣- وأخرجه أحمد (٣/٣٩٥) قال: حدثنا سليمان بن داود، قال: حدثنا عبد الرحمن بن أبي الزناد، عن موسى بن عقبة.\n٤- وأخرجه عبد بن حميد (١٠٦١) قال: حدثني مسلم بن إبراهيم. ومسلم (٤/١٢٩) قال: حدثنا عمرو بن علي، قال: حدثنا عبد الأعلى. وأبو داود (٢١٥١) قال: حدثنا مسلم بن إبراهيم. والترمذي (١١٥٨) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الأعلى. والنسائي في الكبرى تحفة الأشراف (٢٩٧٥) عن عبد الرحمن بن خالد الرقي، عن الحارث بن عطية.\nثلاثتهم - مسلم، وعبد الأعلى، والحارث بن عطية - عن هشام بن أبي عبد الله الدستوائي.\n٥- وأخرجه مسلم (٤/١٣٠) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل.\nخمستهم - حرب، وابن لهيعة، وموسى بن عقبة، والداستوائي، ومعقل - عن أبي الزبير، فذكره.","vol":"11","page":432},{"text":"<span data-type=\"title\" id=toc-2005>الفصل الثالث: في الخِطبة والخُطبة والنظر</span>\n٨٩٦٧ - (ط د س) عبد الله بن عمر - ﵄ - قال: «نهى رسولُ الله - ﷺ- أن يَخطُب الرجل على خِطبة أخيه، حتى يتركَ الخاطب قبله، أو يأذنَ له» أخرجه الموطأ.\nوفي رواية أبي داود: «لا يخطبُ أحدكم على خِطْبة أخيه، ولا يبيع على بيع أخيه إلا بإِذنه» .\nوفي رواية النسائي «لا يخطُبْ بعضكم على خِطبة بعض» .\nوأخرج الرواية الأولى، وزاد في أولها: «نهى رسولُ الله - ﷺ- أن يبيعَ بعضكم على بيع بعض ...» الحديث (١) . وأخرج هذا المعنى البخاري ومسلم والترمذي في جملة حديث يتضمن ذكر البيع، وهو مذكور في «كتاب البيع» من حرف الباء (٢) .\n⦗٤٣٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يخطُب الرجل على خِطبة أخيه) قال مالك: هو أن يخطُبَ الرجل المرأة فتركَن إليه، ويتفقان على صداقٍ واحدٍ معلوم، وقد تراضيا، فذلك الذي نهى عنه، ولم يُرد بذلك الرجل إذا خطب المرأة فلم يوافقْها أمره ولم تركَن إليه: أن لا يخطبها أحدٌ، فهذا بابُ فسادٍ يدخل على الناس.\n_________\n(١) رواه مالك في الموطأ ٢ / ٥٢٣ في النكاح، باب ما جاء في الخطبة، وأبو داود رقم (٢٠٨١) في النكاح، باب في كراهية أن يخطب الرجل على خطبه أخيه، والنسائي ٦ / ٧١ في النكاح، باب الخطبة في النكاح، وهو حديث صحيح.\n(٢) انظر الحديث رقم (٣٥٩) في الجزء الأول من كتابنا هذا، صفحة ٥٣٥ وتخريج الحديث فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٣٢٤) وأحمد (٢/٢١) (٤٧٢٢) قال: حدثنا يحيى، عن عبيد الله. وفي (٢/١٢٢) (٦٠٣٤ و٦٠٣٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٢/١٢٤) (٦٠٦٠) قال: حدثنا يونس، قال: حدثنا ليث. وفي (٢/١٢٦) (٦٠٨٨) قال: حدثنا يونس، قال: حدثني حماد، يعني ابن زيد، عن أيوب. وفي (٢/١٣٠) (٦١٣٥) قالا: حدثنا يعقوب، وسعد، قالا: حدثنا أبي، عن محمد بن إسحاق. وفي (٢/١٤٢) (٦٢٧٦) قال: حدثنا ابن نمير، ومحمد بن عبيد، قالا: حدثنا عبيد الله. وفي (٢/١٥٣) (٦٤١١) قال: حدثنا عارم، قال: حدثنا حماد، عن أيوب. وفي (٢/١٥٣) (٦٤١٧) قال: حدثنا عبد الصمد، قال: حدثنا صخر. وعبد بن حميد (٧٥٦) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. والدارمي (٢١٨٢) قال: حدثنا عبد الله بن سعيد، قال: حدثنا عقبة بن خالد، عن عبيد الله. والبخاري (٧/٢٤) قال: حدثنا مكي بن إبراهيم، قال: حدثنا ابن جريج. ومسلم (٤/١٣٨) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، عن عبيد الله. (ح) وحدثنيه أبو كامل الجحدري، قال: حدثنا حماد، قال: حدثنا أيوب. وأبو داود (٢٠٨١) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الله بن نمير، عن عبيد الله. وابن ماجه (١٨٦٨) قال: حدثنا يحيى بن حكيم. قال: حدثنا يحيى بن سعيد، عن عبيد الله بن عمر. والترمذي (١٢٩٢) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٦/٧١) قال: أخبرنا قتيبة، قال: حدثنا الليث. وفي (٦/٧٣) قال: أخبرني إبراهيم بن الحسن، قال: حدثنا الحجاج بن محمد، قال: قال ابن جريج. وفي (٧/٢٥٨) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا أبو معاوية، قال: حدثنا عبد الله.\nثمانيتهم - مالك، وعبيد الله، وشعيب، وأيوب، وليث بن سعد، وابن إسحاق، وصخر، وابن جريج - عن نافع، فذكره.\n* زاد صخر: نهى رسول الله -ﷺ- ببيع حاضر لباد، وكان يقول: لا تلقوا البيوع، والحديث.","vol":"11","page":434},{"text":"٨٩٦٨ - (ط د ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يخطُب الرجل على خِطبة أخيه» . أخرجه أبو داود والنسائي.\nوزاد النسائي في رواية أخرى: «حتى ينكحَ الأولُ أو يترك» .\nوفي رواية الموطأ عن ابن عمر وأبي هريرة: «لا يخطبْ أحدُكم على خِطبةِ أخيه» .\nوفي رواية الترمذي عن أبي هريرة: «لا يبيع الرجل على بيع أخيه، ولا يخطب على خِطبة أخيه» .\nوأخرج البخاري ومسلم هذا الفصل مضافًا إلى ذكر البيع مثل الترمذي وقد ذَكَرْتُ طرقه في كتاب البيع (١) .\n_________\n(١) تقدم تخريجه في الجزء الأول صفحة ٥٣٨ حديث رقم (٣٦٠) فليراجع هناك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٦٢) قال: حدثنا عبد الرحمن بن مهدي. وفي (٢/٥٢٩) قال: حدثنا عبد الصمد. ومسلم (٤/١٣٩) و(٥/٤) قال: حدثني أحمد بن إبراهيم الدورقي. قال: حدثنا عبد الصمد.\nكلاهما - ابن مهدي، وعبد الصمد - عن شعبة، عن العلاء وسهيل، عن أبيهما، فذكراه.\n* وأخرجه أحمد (٢/٤١١) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم. وفي (٢/٤٥٧) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. ومسلم (٤/١٣٨) و(٥/٤) قال: حدثنا يحيى بن أيوب وقتيبة بن سعيد وابن حجر. قالوا: حدثنا إسماعيل، وهو ابن جعفر.\nثلاثتهم - عبد الرحمن بن إبراهيم، وشعبة، وإسماعيل - عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة، فذكره. ليس فيه: أبو صالح.\n* وأخرجه أحمد (٢/٥٢٩) قال: حدثنا عبد الصمد. قال: حدثنا شعبة، عن الأعمش. والدارمي (٢١٨١) قال: أخبرنا أبو الوليد الطيالسي. قال: حدثنا شعبة، عن سهيل بن أبي صالح. ومسلم (٤/١٣٩ و٥/٤) قال: حدثنا محمد بن المثنى. قال: حدثنا عبد الصمد. قال: حدثنا شعبة، عن الأعمش.\nكلاهما - الأعمش، وسهيل - عن أبي صالح، عن أبي هريرة، فذكره. ليس فيه: عبد الرحمان.\nوفي رواية آخرى:\nأخرجه أحمد (٢/٤٣٢ و٤٧٤) قال: حدثنا يحيى، عن هشام. وفي (٢/٤٨٩) قال: حدثنا محمد بن جعفر. قال: حدثنا هشام القردوسي. وفي (٢/٥٠٨) قال: حدثنا يزيد. قال: أخبرنا هشام بن حسان. وفي (٢/٥١٦) قال: حدثنا روح. قال: حدثنا هشام. ومسلم (٤/١٣٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة، عن هشام. (ح) وحدثني محرز بن عون بن أبي عون. قال: حدثنا علي بن مسهر، عن داود بن أبي هند. وابن ماجه (١٩٢٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة، عن هشام بن حسان. والترمذي (١١٢٥) قال: حدثنا نصر بن علي. قال: حدثنا عبد الأعلى، عن هشام بن حسان. والنسائي (٦/٧٣) قال: أخبرنا قتيبة. قال: حدثنا غندر، عن هشام. وفي (٦/٩٨) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا يحيى. قال: حدثنا هشام.\nكلاهما - هشام بن حسان، وداود بن أبي هند - عن محمد بن سيرين، فذكره.\n* الروايات مطولة ومختصرة، وأثبتنا رواية أبي أسامة عند مسلم.\n* أخرجه النسائي في الكبرى الورقة (٦٩) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا حماد، يعني ابن زيد، عن أيوب، عن محمد، عن أبي هريرة. قال: لا يسوم الرجل على سوم أخيه، ولا يخطب على خطبة أخيه. موقوفا.","vol":"11","page":435},{"text":"٨٩٦٩ - (د ت س) عبد الله بن مسعود - ﵁ - قال: «علّمنا رسولُ الله - ﷺ- خُطبَة الحاجة: إِنَّ الحمدَ لله، نستعينه ونستغفره، ونعوذ به من شرور أنفسنا، مَنْ يهد الله فلا مُضِلَّ له، ومن يُضْلِلْ فلا هادي له، وأشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسوله ﴿يا أيها الناس اتقوا ربكم الذي خلقكم من نفس واحدة وخلق منها زوجها وبثَّ منهما رجالًا كثيرًا ونساءً واتقوا الله الذي تساءلون به والأرحام (١) إِن الله كان عليكم رقيبًا﴾ [النساء: ١] ﴿يا أيها الذين آمنوا اتقوا الله حق تُقاته ولا تموتُنَّ إِلا وأنتم مسلمون﴾ [آل عمران: ١٠٢] ﴿يا أيها الذين آمنوا اتقوا الله وقولوا قولًا سديدًا. يُصلحْ لكم أعمالكم ويغفر لكم ذنوبكم ومن يُطِع الله ورسوله فقد فاز فوزًا عظيمًا﴾ [الأحزاب: ٧٠ و٧١]» لم يقل في رواية: «إنَّ» .\nوفي رواية «أن رسولَ الله - ﷺ- كان إذا تشهد ذكر نحوه قال - بعد قوله: ورسوله -: أرسله بالحق بشيرًا ونذيرًا بين يدي الساعة، مَنْ يُطِع الله ورسوله فقد رَشد، ومن يَعْصِهما فإنه لا يَضُرُّ إلا نفسه، ولا يضر الله شيئًا» أخرجه أبو داود.\nوفي رواية النسائي قال: «علَّمنا رسولُ الله - ﷺ- التشهدَ في الصلاة، ⦗٤٣٧⦘ والتشهد في الحاجة: إنَّ الحمدَ لله، نستعينه ونستغفره، ونعوذ بالله من شرور أنفسِنا، مَنْ يهدِ الله فلا مُضِلَّ له، ومن يُضْلِلْ فلا هادي له، وأشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسوله - ويقرأ ثلاث آيات» .\nوفي رواية الترمذي قال: «علَّمنا رسولُ الله - ﷺ- التشهد في الصلاة: التحيّات لله، والصلوات، والطيبات، السلام عليك أيُّها النبيُّ ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد أن لا إله إلا الله، وأشهد أن محمدًا عبده ورسوله. والتشهد في الحاجة: إنَّ الحمد لله ... وذكر الحديث» (٢) .\n_________\n(١) نص الآية في الأصل والمطبوع وفي سنن أبي داود: ﴿يا أيها الذين آمنوا اتقوا الله الذي تساءلون به والأرحام﴾ .\n(٢) رواه أبو داود رقم (٢١١٨) في النكاح، باب في خطبة النكاح، والترمذي رقم (١١٠٥) في النكاح، باب ما جاء في خطبة النكاح، والنسائي ٣ / ١٠٥ في الجمعة، باب كيف الخطبة، وهو حديث صحيح بطرقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (١/٤١٣) (٣٩٢١) قال: حدثنا مؤمل. وابن ماجه (٨٩٩) قال: حدثنا محمد بن معمر، قال: حدثنا قبيصة.\nلكاهما - مؤمل، وقبيصة - عن سفيان، عن أبي إسحاق، عن الأسود، وأبي الأحوص، وأبي عبيدة، فذكروه.\n* أخرجه أحمد (١/٤٢٣) (٤٠١٧) وابن ماجه (٨٩٩) قال: حدثنا محمد بن يحيى.\nكلاهما - أحمد بن حنبل، ومحمد بن يحيى - قالا: حدثنا عبد الرزاق، قال: أنبأنا الثوري، عن أبي إسحاق، عن الأسود، وأبي الأحوص، عن عبد الله بن مسعود، فذكره. ليس فيه أبو عبيدة.\n* أخرجه أحمد (١/٤٠٨) (٣٨٧٧) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (١/٤١٨) (٣٩٦٧) قال: حدثنا يحيى بن آدم، قال: حدثنا سفيان. وفي (١/٤٣٧) (٤١٦٠) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وأبو داود (٩٦٩) قال: حدثنا تميم بن المنتصر، قال: أخبرنا إسحاق، يعني ابن يوسف، عن شريك. وابن ماجه (١٨٩٢) قال: حدثنا هشام بن عمار، قال: حدثنا عيسى بن يونس، قال: حدثني أبي والترمذي (١١٠٥) قال: حدثنا قتيبة، قال: حدثنا عبثر بن القاسم، عن الأعمش. والنسائي (٢/٢٣٨) وفي الكبرى (٦٦٢) قال: أخبرنا محمد بن المثنى، قال: حدثنا محمد، قال: حدثنا شعبة. وفي (٢/٢٣٨) وفي الكبرى (٦٦٣) قال: أخبرنا قتيبة، قال: حدثنا عبثر، عن الأعمش. وفي (٢/٢٣٩) . وفي الكبرى (٦٦٤) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا يحيي، وهو ابن آدم، قال: سمعت سفيان. وابن خزيمة (٧٢٠) قال: حدثنا بندار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة.\nستتهم - معمر، وسفيان، وشعبة، وشريك، ويونس بن أبي إسحاق، والأعمش - عن أبي إسحاق، عن أبي الأحوص، عن عبد الله، فذكره. ليس فيه الأسود، ولا أبو عبيدة.\n* أخرجه أحمد (١/٤١٣) (٣٩٢٠) قال: حدثنا أبو سعيد، قال: حدثنا زائدة، قال: قال سليمان: وحدثنيه إبراهيم. وفي (١/٤٥٩) (٤٣٨٢) قال: حدثنا يعقوب، قال: حدثني أبي، عن ابن إسحاق، قال: حدثني عبد الرحمن بن الأسود بن يزيد النخعي. والترمذي (٢٨٩) والنسائي (٢/٢٣٧) وفي الكبرى (٦٦١) قال الترمذي: حدثنا، وقال النسائي: أخبرنا يعقوب بن إبراهيم الدورقي، قال: حدثنا عبيد الله الأشجعي، عن سفيان الثوري، عن أبي إسحاق. وابن خزيمة (٧٠١) قال: حدثنا إبراهيم بن سعيد الجوهري، قال: حدثنا يعقوب بن إبراهيم بن سعد، عن أبيه، عن ابن إسحاق، عن عبد الرحمن بن الأسود. وفي (٧٠٢) قال: حدثنا القطعي محمد بن يحيى، قال: حدثنا عبد الأعلى، قال: حدثنا محمد بن إسحاق، عن عبد الرحمن بن الأسود. وفي (٧٠٨) قال: حدثنا أحمد بن الأزهر، وكتبته من أصله، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني عبد الرحمن بن الأسود.\nثلاثتهم - إبراهيم، وعبد الرحمن بن الأسود، وأبو إسحاق - عن الأسود بن يزيد، عن عبد الله، فذكره. ليس فيه أبو الأحوص، ولا أبو عبيدة.\n* وأخرجه أحمد (١/٣٧٦١) (٣٥٦٢) قال: حدثنا محمد بن فضيل، قال: حدثنا خصيف الجزري، قال: حدثني أبو عبيدة، بن عبد الله، عن عبد الله، فذكره. ليس فيه الأسود، ولا أبو الأحوص.\n* رواية عبد الرحمن بن الأسود: «علمني رسول الله -ﷺ- التشهد في وسط الصلاة وفي آخرها فكنا نحفظ عن عبد الله حين أخبرنا أن رسول الله -ﷺ- علمه إياه، قال: فكان يقول إذا جلس في وسط الصلاة، وفي آخرها على وركه اليسرى: التحيات لله.. فذكره وزاد في آخره قال: ثم إن كان في وسط الصلاة نهض حين يفرغ من تشهده، وإن كان في آخرها دعا بعد تشهده بما شاء الله أن يدعو ثم يسلم.» .\n* وفي رواية أبي إسحاق: «علمنا رسول الله إذا قعدنا في الركعتين أن نقول: التحيات لله..» الحديث.","vol":"11","page":436},{"text":"٨٩٧٠ - (ت) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «كل خُطبة ليس فيها تشهدٌ فهي كاليدِ الجَذْماء» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اليد الجذماء): المقطوعة، أو التي بها جذام.\n_________\n(١) رقم (١١٠٦) في النكاح، باب ما جاء في خطبة النكاح، ورواه أيضًا أبو داود رقم (٤٨٤١) في الأدب، باب في الخطبة، وفي سنده مقال، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٠٢) قال: حدثنا عبد الرحمن. قال: حدثنا عبد الواحد بن زياد. وفي (٢/٣٤٣) قال: حدثنا عفان. قال: حدثنا عبد الواحد بن زياد. وأبو داود (٤٨٤١) قال: حدثنا مسدد وموسى بن إسماعيل. قالا: حدثنا عبد الواحد بن زياد. والترمذي (١١٠٦) قال: حدثنا أبو هشام الرفاعي. قال: حدثنا محمد بن فضيل.\nكلاهما - عبد الواحد بن زياد، ومحمد بن فضيل - عن عاصم بن كليب، عن أبيه، فذكره.","vol":"11","page":437},{"text":"٨٩٧١ - (د) رجل من بني سليم قال: «خطبتُ إلى النبيِّ - ﷺ ⦗٤٣٨⦘ أُمامَةَ بنتِ عبد المطلب، فأنكحني من غير أن يتشهد» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢١٢٠) في النكاح، باب في خطبة النكاح، ورواه أيضًا البيهقي في \" السنن \" ٧ / ١٤٧، وفي سنده جهالة واضطراب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢١٢٠) قال: حدثنا محمد بن بشار. قال: حدثنا بدل بن المحبر. قال: أخبرنا شعبة، عن العلاء بن أخي شعيب الرازي، عن إسماعيل بن إبراهيم، فذكره.","vol":"11","page":437},{"text":"٨٩٧٢ - (د) جابر بن عبد الله - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «إذا خطبَ أحدُكم المرأة، فإِن استطاع أن ينظر منها إِلى ما يدعوه إلى نكاحها فليفعلْ، قال: فخطبت امرأة، فكنت أتخبّأ لها حتى رأيت منها ما دعاني إلى نكاحها، فتزوجتُها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٠٨٢) في النكاح، باب الرجل ينظر إلى المرأة وهو يريد تزويجها، قال الحافظ في \" بلوغ المرام \": رجاله ثقات، وصححه الحاكم: وله شاهد من حديث المغيرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٣٤) قال: حدثنا يونس بن محمد. وأبو داود (٢٠٨٢) قال: حدثنا مسدد.\nكلاهما - يونس، ومسدد- قالا: حدثنا عبد الواحد بن زياد، قال: حدثنا محمد بن إسحاق، عن داود بن الحصين، عن واقد بن عبد الرحمن بن سعد بن معاذ، فذكره.","vol":"11","page":438},{"text":"٨٩٧٣ - (م س) أبو هريرة - ﵁ - قال: «كنت عند رسولِ الله - ﷺ- فأتاه رجل، فأخبره: أنه تزوج امرأةً من الأنصار، فقال له رسولُ الله - ﷺ-: أنظرتَ إليها؟ قال: لا، قال: فاذهبْ فانظر إليها، فإن في أعين الأنصار شيئًا» أخرجه مسلم والنسائي.\nوللنسائي قال: «خطب رجلٌ امرأةً من الأنصار، فقال له رسولُ الله - ﷺ-: هل نظرت إليها؟ ...» الحديث (١) .\n_________\n(١) رواه مسلم رقم (١٤٢٤) في النكاح، باب ندب النظر إلى وجه المرأة وكفيها لمن يريد تزوجها، والنسائي ٦ / ٧٧ في النكاح، باب إذا استشار رجل رجلًا في المرأة هل يخبره بما يعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١١٧٢) قال: حدثنا سفيان. (ح) وحدثني يحيى بن معين قال: حدثنا مروان بن معاوية الفزاري، والنسائي (٦/٦٩) قال: أخبرنا عبد الرحمن بن إبراهيم. قال: حدثنا مروان. وفي (٦/٧٧) قال: أخبرنا محمد بن آدم. قال: حدثنا علي بن هاشم بن البريد (ح) وأخبرنا محمد بن عبد الله بن يزيد. قال: حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، معاذ بن هشام، مروان، علي بن هشام - عن يزيد كيساني، عن أبي حازم، فذكره.","vol":"11","page":438},{"text":"٨٩٧٤ - (ت س) المغيرة بن شعبة - ﵁ - «أنه خطب امرأة، ⦗٤٣٩⦘ فقال له النبيُّ - ﷺ-: انْظُرْ إليها، فإنه أحْرَى أن يُؤْدَمَ بينكما» . أخرجه الترمذي والنسائي، وعند النسائي: «فإنه أجدر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحرى أن يؤدم بينكما): أولى وأجدر أن يجمعَ بينهما ويتفقا على ما فيه صلاحهما، وأكثر ألفة تنسج بينهما.\n_________\n(١) رواه الترمذي رقم (١٠٨٧) في النكاح، باب ما جاء في النظر إلى المخطوبة، والنسائي ٦ / ٦٩ و٧٠ في النكاح، باب إباحة النظر قبل التزويج، وهو حديث صحيح، وصححه ابن حبان رقم (١٢٣٦) \" موارد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٤٤) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن عاصم الأحول. وفي (٤/٢٤٦) قال: حدثنا أبو معاوية، قال: حدثنا عاصم. والدارمي (٢١٧٨) قال: أخبرنا قبيصة، قال: حدثنا سفيان، عن عاصم الأحول. وابن ماجه (١٨٦٦) قال: حدثنا الحسن بن أبي الربيع، قال: أنبأنا عبد الرزاق، عن معمر، عن ثابت النباني. والترمذي (١٠٨٧) قال: حدثنا أحمد بن منيع، قال: حدثنا ابن أبي زائدة، قال: حدثني عاصم بن سليمان. والنسائي (٦/٦٩) قال: أخبرنا محمد بن عبد العزيز بن أبي رزمة، قال: حدثنا حفص بن غياث، قال: حدثنا عاصم.\nكلاهما - عصام بن سليمان الأحول، وثابت - عن بكر بن عبد الله، فذكره.","vol":"11","page":438},{"text":"<span data-type=\"title\" id=toc-2006>الفصل الرابع: في آداب النكاح</span>\n٨٩٧٥ - (ت) عائشة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «أعلنوا هذا النكاح، واجعلوه في المساجد، واضربوا عليه بالدُّفوف» .\nأخرجه الترمذي (١) . وزاد رزين «فإن فَصلَ ما بين الحلال والحرام: الإعلان» (٢) .\n_________\n(١) رقم (١٠٨٩) في النكاح، باب ما جاء في إعلان النكاح، ورواه أيضًا ابن حبان (١٢٨٥) \" موارد \"، وهو حديث حسن بشواهده، منها حديث محمد بن حاطب الجمحي الذي سيأتي.\n(٢) وهذه الرواية بمعنى حديث محمد بن حاطب الجمحي الذي سيأتي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجه (١٨٩٥) قال: حدثنا نصر بن علي الجهضمي والخليل بن عمرو. قالا: حدثنا عيسى بن يونس، عن خالد بن إلياس، عن ربيعة بن أبي عبد الرحمن. والترمذي (١٠٨٩) قال: حدثنا أحمد بن منيع. قال: حدثنا يزيد بن هارون. قال: أخبرنا عيسى بن ميمون الأنصاري.\nكلاهما - ربيعة بن أبي عبد الرحمن، وعيسى بن ميمون - عن القاسم بن محمد، فذكره.","vol":"11","page":439},{"text":"٨٩٧٦ - (خ) عائشة - ﵂ - قالت: «زفَفْنا امرأةً إلى رجل من الأنصار، فقال رسولُ الله - ﷺ-: يا عائشة، أما يكون معكم لَهْوٌ؟ فإن الأنصار يعجبهم اللهو» أخرجه البخاري (١) .\n_________\n(١) ٩ / ١٩٥ في النكاح، باب النسوة التي يهدين المرأة إلى زوجها ودعائهن بالبركة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/٢٨) قال: حدثنا الفضل بن يعقوب. قال: حدثنا محمد بن سابق. قال: حدثنا إسرائيل عن هشام بن عروة عن أبيه، فذكره.","vol":"11","page":440},{"text":"٨٩٧٧ - (ت س) محمد بن حاطب الجمحي - ﵁ - قال: «قال رسولُ الله - ﷺ-: فصلُ ما بين الحلال والحرام: الدُّفُّ والصوت» . أخرجه الترمذي. وزاد النسائي: «في النكاح» وله في أخرى بإسقاط «الدُّف» (١) .\n_________\n(١) رواه الترمذي رقم (١٠٨٨) في النكاح، باب ما جاء في إعلان النكاح، والنسائي ٦ / ١٢٧ و١٢٨ في النكاح، باب إعلان النكاح بالصوت وضرب الدف، وإسناده حسن، وقال الترمذي: وفي الباب عن عائشة، وجابر، والربيع بنت معوذ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١٨) قال: حدثنا هشيم. وفي (٤/٢٥٩) قال: حدثنا عفان، قال: حدثنا أبو عوانة. وفي (٤/٢٥٩) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وابن ماجه (١٨٩٦) قال: حدثنا عمرو بن رافع، قال: حدثنا هشيم، والترمذي (١٠٨٨) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم. والنسائي (٦/١٢٧) قال: أخبرنا مجاهد بن موسى، قال: حدثنا هشيم. (ح) وأخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، عن شعبة.\nثلاثتهم - هشيم، وأبو عوانة، وشعبة - عن أبي بلج، فذكره.","vol":"11","page":440},{"text":"٨٩٧٨ - (س) عامر بن سعد - ﵄ - قال: «دخلتُ على قَرَظَة بن كعب وأبي مسعود الأنصاري في عُرْس، وإذا جوارٍ يُغنِّين، فقلت: أيْ صاحبَيْ رسول الله - ﷺ- وأهلَ بدر، يُفعَل هذا عندكم؟ فقالا: اجلس إن شئت فاسمع مَعَنَا، وإن شئت فاذهب، فإنه قد رُخِّص لنا في اللهو عند العُرْس» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٣٥ في النكاح، باب اللهو والغناء عند العرس، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١٣٥) قال: أخبرنا علي بن حجر قال: حدثنا شريك، عن أبي إسحاق، عن عامر بن سعد فذكره.","vol":"11","page":440},{"text":"٨٩٧٩ - (ط) زيد بن أسلم - ﵀ - أنَّ رسولَ الله - ﷺ- قال: ⦗٤٤١⦘ «إذا تزوج المرأة، أو اشترى الجارية، فليأخذْ بناصيتها، وليَدْعُ بالبركة، وإذا اشترى البعير فليأخُذْ بِذِرْوَة سَنَامِهِ، وليستعذْ بالله من الشيطان الرجيم» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٤٧ مرسلًا في النكاح، باب جامع النكاح، وإسناده منقطع، ولكن يشهد له الحديث الذي بعده، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٢١٢) (١١٨٩) عن يحيى بن ملك عن زيد بن أسلم، فذكره.","vol":"11","page":440},{"text":"٨٩٨٠ - (د) عمرو بن شعيب عن أبيه عن جده أنَّ رسولَ الله - ﷺ- قال: «إذا تزوج أحدُكم امرأة، أو اشترى خادمًا، فليقل: اللهم إني أسألك خيرَها وخير ما جَبَلْتَها عليه، وأعوذ بك من شرِّها وشرِّ ما جبلتها عليه، وإن اشترى بعيرًا، فليأخُذْ بذِرْوَة سَنَامه، وليقل مثل ذلك» أخرجه أبو داود.\nوزاد في رواية «فليأخذ بناصيتها، وليَدعُ بالبركة في المرأة والخادم» (١) .\n_________\n(١) رقم (٢١٦٠) في النكاح، باب في جامع النكاح، ورواه أيضًا الحاكم ٢ / ١٨٥ وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في خلق أفعال العباد (٢٧) قال: حدثنا مسدد، قال: حدثنا يحيى. وأبو داود (٢١٦٠) قال: حدثنا عثمان بن أبي شيبة، وعبد الله بن سعيد، قالا: حدثنا أبو خالد، يعني سليمان بن حيان. وابن ماجه (١٩١٨) قال: حدثنا محمد بن يحيى، وصالح بن محمد بن يحيى القطان، قالا: حدثنا عبيد الله بن موسى، قال: حدثنا سفيان. وفي (٢٢٥٢) قال: حدثنا عبد الله بن سعيد، قال: حدثنا أبو خالد الأحمر. والنسائي في عمل اليوم والليلة (٢٤٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي (٢٦٣) قال: أخبرنا محمد بن عبد الله بن يزيد المقرئ، قال: حدثنا أبي، قال: حدثنا سعيد، وهو ابن أبي أيوب.\nأربعتهم - يحيى بن سعيد، وسليمان بن حيان أبو خالد الأحمر، وسفيان، وسعيد بن أبي أيوب - عن محمد بن عجلان، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"11","page":441},{"text":"٨٩٨١ - (ت د) أبو هريرة - ﵁ - «أَنَّ رسولَ الله - ﷺ- كان إذا رفَّأ الإنسانَ إذا تزوج، قال: بارك الله لك، وبارك عليك، وجمع بينكما في خير» أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٢١٣٠) في النكاح، باب ما يقال للمتزوج، والترمذي رقم (١٠٩١) في النكاح، باب ما جاء فيما يقال للمتزوج، ورواه أيضًا أحمد في \" المسند \" ٢ / ٣٨، والحاكم ٢ / ١٨٣ وصححه، ووافقه الذهبي، وهو كما قالا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٨١) قال: حدثنا سعيد بن منصور. وفي (٢/٣٨١) قال: حدثنا قتيبة بن سعيد. والدارمي (٢١٨٠) قال: حدثنا نعيم بن حماد. وأبو داود (٢١٣٠) قال: حدثنا قتيبة بن سعيد. وابن ماجه (١٩٠٥) قال: حدثنا سويد بن سعيد. والترمذي (١٠٩١) قال: حدثنا قتيبة. والنسائي في عمل اليوم والليلة (٢٥٩) قال: أخبرنا عبد الرحمن بن عبيد الله الحلبي.\nخمستهم - سعيد، وقتيبة، ونعيم، وسويد، وعبد الرحمن - عن عبد العزيز بن محمد الدراوردي، عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"11","page":441},{"text":"٨٩٨٢ - (س) الحسن البصري - ﵀ – قال: تزوج عقيل بن أبي ⦗٤٤٢⦘ طالب امرأة من بني جُشَم، فقالوا: بالرِّفاء والبنين، فقال: قولوا كما قال رسولُ الله - ﷺ-: «بارك الله فيكم، وبارك لكم» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بالرفاء) الرِّفاء: الموافقة وحسن المعاشرة، وهو من رَفْو الثوب، وقيل: هو من رَفَوْتُ الرجل: إذا سكنَّت مابه من رَوْع، وقوله: «بالرفاء والبنين» يعنون أن هذا النكاح يكون متلبِّسًا بالرِّفاء والبنين، وإنما نهي عنه لأنه كان من شعار الجاهلية، فكره لذلك.\n_________\n(١) ٦ / ١٢٨ في النكاح، باب كيف يدعى للمتزوج، ورواه أيضًا أحمد في \" المسند \" (٤٥١٣) من طريقين، فهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٠١) (١٧٣٩) و(٣/٤٥١) قال: حدثنا إسماعيل، وهو ابن علية، قال: أنبأنا يونس. والدارمي (٢١٧٩) قال: أخبرنا محمد بن كثير العبدي البصري، قال: أخبرنا سفيان، عن يونس. وابن ماجه (١٩٠٦) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن عبد الله، قال: حدثنا أشعث. والنسائي (٦/١٢٨) قال: حدثنا عمرو بن علي، ومحمد بن عبد الأعلى، قالا: حدثنا خالد، عن أشعث. وفي الكبرى الورقة (٧٢-أ) وفي عمل اليوم والليلة (٢٦٢) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد، يعني ابن الحارث، عن أشعث، وهو ابن عبد الملك أبي هانئ.\nكلاهما - يونس بن عبيد، وأشعث - عن الحسن، فذكره.","vol":"11","page":441},{"text":"٨٩٨٣ - (خ م ط د ت س) أنس بن مالك - ﵁ - «أنَّ رسولَ الله - ﷺ- رأى على عبد الرحمن بن عوف أثَرَ صُفْرة، فقال: مَهيَمْ؟ ما هذا؟ قال: تزوجت، قال: بارك الله لك، أَوْلِمْ ولو بشاة» أخرجه الجماعة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَهْيم) كلمة تقال للمستفهم المستريب بالشيء، ومعناها: ما أمرك وما شأنك؟ . ⦗٤٤٣⦘\n(أولِمْ ولو بشاة): اعمَل وليمةً، وهي طعام العُرس.\n_________\n(١) رواه البخاري ٤ / ٢٤٧ و٢٤٨ في البيوع، باب ما جاء في قول الله تعالى: ﴿فإذا قضيت الصلاة فانتشروا﴾، وفي فضائل أصحاب النبي ﷺ، باب إخاء النبي ﷺ بين المهاجرين والأنصار، ومسلم رقم (١٤٢٧) في النكاح، باب الصداق وجواز كونه تعليم قرآن، والموطأ ٢ / ٥٤٥ في النكاح، باب ما جاء في الوليمة، وأبو داود رقم (٢١٠٩) في النكاح، باب قلة المهر، والترمذي رقم (١٠٩٤) في النكاح، باب ما جاء في الوليمة، والنسائي ٦ / ١٣٧ في النكاح، باب الهدية لمن عرس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٢٦) قال: حدثنا يونس، وشريج. وعبد بن حميد (١٣٦٧) والبخاري (٧/٢٧)، قالا: حدثنا سليمان بن حرب والدارمي (٢٢١٠) قال: أخبرنا أبو النعمان. والبخاري (٨/١٠٢) قال: حدثنا مسدد. ومسلم (٤/١٤٤) قال: حدثنا يحيى بن يحيى، أبو الربيع وقتيبة. والترمذي (١٠٩٤) والنسائي (٦/١٢٨) وفي عمل اليوم والليلة (٢٦٠) قال الترمذي: حدثنا وقال النسائي: أخبرنا قتيبة، وابن ماجه (١٩٠٧) قال: حدثنا أحمد بن عبدة.\nتسعتهم - يونس، سريج، وسليمان، وأبو النعمان ومسدد، ويحيى، أبو الربيع، وقتيبة، وأحمد بن عبدة - عن حماد بن زيد.\n٢- أخرجه أحمد (٣/١٦٥) قال: حدثنا عبد الرزاق قال: حدثنا معمر.\n٣- وأخرجه عبد بن حميد (١٣٨٣) قال: حدثني يحيى بن إسحاق. قال: حدثنا عمارة بن زاذان.\n٤- وأخرجه النسائي (٦/١٢٨) قال: أخبرنا أبو بكر بن نافع، قال: حدثنا بهز بن أسد، قال: حدثنا حماد بن سلمة.\nأربعتهم - حماد بن زيد، ومعمر، عمارة، ابن سلمة - عن ثابت فذكره.\nأخرجه أحمد (٣/٢٧١) قال: حدثنا عفان. عبد بن حميد (١٣٣٣) قال: أخبرنا أبو إسحاق أحمد بن إسحاق وأبو داود (٢١٠٩) قال: حدثنا موسى بن إسماعيل.\nثلاثتهم - عفان، أحمد بن إسحاق، موسى - عن حماد بن سلمة بن ثابت، وحميد، فذكراه.","vol":"11","page":442},{"text":"٨٩٨٤ - (م ت س) عائشة - ﵂ - قالت: «تزوَّجني رسولُ الله - ﷺ- في شوال، ودخل بي في شوال، فأيُّ نسائه كان أحظى عنده منِّي؟ قال: وكانت عائشة تَسْتَحِبُّ أن تُدخِل نساءها في شوال» . أخرجه مسلم والترمذي والنسائي (١) .\n_________\n(١) رواه مسلم رقم (١٤٢٣) في النكاح، باب استحباب التزوج في شوال واستحباب الدخول فيه، والترمذي رقم (١٠٩٣) في النكاح، باب ما جاء في الأوقات التي يستحب فيها النكاح، والنسائي ٦ / ١٣٠ في النكاح، باب البناء في شوال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٥٤) قال: حدثنا يحيى بن سعيد. وفي (٦/٢٠٦) قال: حدثنا وكيع. وعبد بن حميد (١٥٠٨) قال: حدثنا أبو نعيم والدارمي (٢٢١٧) قال: أخبرنا عبيد الله بن موسى. ومسلم (٤/١٤٢) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب. قالا: حدثنا وكيع. (ح) وحدثناه ابن نمير. قال: حدثنا أبي. وابن ماجه (١٩٩٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع بن الجراح. (ح) وحدثنا أبو بشر بن بكر بن خلف. قال: حدثنا يحيى بن سعيد. والترمذي (١٠٩٣) قال: حدثنا محمد بن بشار. قال: حدثنا يحيى بن سعيد. والنسائي (٦/٧٠) قال: أخبرنا عبيد الله بن سعيد. قال: حدثنا يحيى. وفي (٦/١٣٠) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا وكيع.\nخمستهم - يحيى بن سعيد، ووكيع، وأبو نعيم، وعبيد الله بن موسى، وعبد الله بن نمير - عن سفيان، عن إسماعيل بن أمية، عن عبد الله بن عروة، عن أبيه، فذكره.","vol":"11","page":443},{"text":"٨٩٨٥ - (خ م د ت) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «أمَا لو أن أحدَكم قال - إذا أراد أن يأتي أهله، أو قال: حين يأتي أهله - بسم الله، اللهم جَنِّبنا الشيطان، وجَنِّبَ الشيطان ما رزقتنا، ثم قُدِّر بينهما في ذلك ولد، لم يضُرَّه شيطان أبدًا» . أخرجه البخاري ومسلم وأبو داود والترمذي (١) .\n_________\n(١) رواه البخاري ٦ / ٢٤٠ في بدء الخلق، باب صفة إبليس وجنوده، ومسلم رقم (١٤٣٤) في النكاح، باب ما يستحب أن يقوله عند المنام، وأبو داود رقم (٢١٦١) في النكاح، باب جامع النكاح، والترمذي رقم (١٠٩٢) في النكاح، باب ما يقول إذا دخل على أهله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٥١٦) قال: حدثنا سفيان بن عيينة. وأحمد (١/٢١٦) (١٨٦٧) قال: حدثنا عبد العزيز بن عبد الصمد. وفي (١/٢٢٠) (١٩٠٨) قال: حدثنا سفيان بن عيينة. وفي (١/٢٤٣) (٢١٧٨) قال: حدثنا عمار بن محمد بن أخت سفيان الثوري. وفي (١/٢٨٣) (٢٥٥٥) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان الثوري. وفي (١/٢٨٦) (٢٥٩٧) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد بن حميد (٦٨٩) قال: أخبرنا عبد الرزاق، قال: أخبرنا الثوري. والدارمي (٢٢١٨) قال: أخبرنا عبيد الله بن موسى، عن إسرائيل. والبخاري (١/٤٨) قال: حدثنا علي بن عبد الله، قال: حدثنا جرير. وفي (٤/١٤٨) قال: حدثنا موسى بن إسماعيل، قال: حدثنا همام. وفي (٤/١٥١) قال: حدثنا آدم، قال: حدثنا شعبة. وفي (٧/٢٩) قال: حدثنا سعد بن حفص، قال: حدثنا شيبان. وفي (٨/١٠٢) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. وفي (٩/١٤٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. ومسلم (٤/١٥٥ و١٥٦) قال: حدثنا يحيى بن يحيى، وإسحاق بن إبراهيم، قالا: أخبرنا جرير. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، جميعا - عبد الله بن نمير، وعبد الرزاق - عن الثوري. وأبو داود (٢١٦١) قال: حدثنا محمد بن عيسى، قال: حدثنا جرير. وابن ماجه (١٩١٩) قال: حدثنا عمرو بن رافع، قال: حدثنا جرير. والترمذي (١٠٩٢) قال: حدثنا ابن أبي عمر، قالي: حدثنا سفيان بن عيينة. والنسائي في عمل اليوم والليلة (٢٦٦) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا عبد العزيز بن عبد الصمد. وفي (٢٦٩) قال: أخبرنا سليمان بن عبيد الله، قال: حدثنا بهز قال: حدثنا شعبة. وفي الكبرى تحفة الأشراف (٦٣٤٩) عن محمد بن عبد الله بن يزيد بن المقرئ، عن سفيان بن عيينة.\nتسعتهم - سفيان بن عيينة، وعبد العزيز بن عبد الصمد، وعمار بن محمد، وسفيان الثوري، وشعبة، وإسرائيل، وجرير، وهمام، وشيبان - عن منصور.\n٢- وأخرجه النسائي في عمل اليوم والليلة (٢٧٠) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا عبد العزيز بن الصمد، قال: حدثنا سليمان.\nكلاهما - منصور، وسليمان الأعمش - عن سالم بن أبي الجعد، عن كريب، فذكره.\n* أخرجه النسائي في عمل اليوم والليلة (٢٦٧) قال: أخبرنا محمد بن عبد العزيز بن غزوان وهو ابن أبي رزمة، قال: حدثنا الفضل بن موسى، عن سفيان، عن منصور، عن كريب، عن ابن عباس، فذكره ولم يذكر سالما.\n* أخرجه البخاري (٤/١٥١) قال: حدثنا آدم، والنسائي في عمل اليوم والليلة (٢٦٩) قال: أخبرنا سليمان بن عبيد الله، قال: حدثنا بهز.\nكلاهما - آدم، وبهز - عن شعبة، عن منصور، عن سليمان الأعمش، عن سالم، عن كريب، عن ابن عباس لم يرفعه. أخرجه النسائي في عمل اليوم والليلة (٢٦٨) قال: أخبرنا محمد بن حاتم بن نعيم، قال: حدثنا ابن أبي عمر، قال: حدثنا فضيل، عن منصور، عن سالم يرفعه إلى ابن عباس، قوله. ولم يذكر كريبا. في تحفة الأشراف (٦٣٤٩) ذكر هذا السند، وقال عن ابن عباس مرفوعا. ولكن في المطبوع والمخطوط من عمل اليوم والليلة، عن سالم، يرفعه إلى ابن عباس، قوله.\n* جاء في صحيح البخاري في رواية آدم، عن شعبة، قال: حدثنا منصور، قال: وحدثنا الأعمش، عن سالم، عن كريب، عن ابن عباس، مثله. يعني مثل رواية شعبة عن منصور، عن سالم، عن كريب، عن ابن عباس، عن النبي -ﷺ- والصواب أن رواية الأعمش موقوفة، كما أشار المزي في تحفة الأشراف (٦٣٤٩) وقد جاءت هذه الرواية على الصواب من طريق شعبة عند النسائي في عمل اليوم والليلة (٢٦٩) وقال شعبة: لم يرفعه سليمان الأعمش إلى النبي -ﷺ-.","vol":"11","page":443},{"text":"<span data-type=\"title\" id=toc-2007>الباب الثاني: في أركان النكاح</span>، وفيه فصلان\n<span data-type=\"title\" id=toc-2008>الفصل الأول: في العقد</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2009>الفرع الأول: في نكاح المتعة</span>\n٨٩٨٦ - (خ م) عبد الله بن مسعود - ﵁ - قال: «كنا نغزو مع رسول الله - ﷺ-، ليس مَعَنَا نساء، فقلنا: ألا نَخْتصِي؟ فنهانا عن ذلك، ثم رخّص لنا أن نَستمتِع، فكان أحدنا ينكح المرأةَ بالثوب إلى أجل، ثم قرأ عبد الله: ﴿يا أيها الذين آمنوا لا تحرِّموا طيباتِ ما أحلَّ الله لكم﴾ [المائدة: ٨٧]» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٨ / ٢٠٧ في تفسير سورة المائدة، باب ﴿لا تحرموا طيبات ما أحل الله لكم﴾، وفي النكاح، باب تزويج المعسر الذي معه القرآن والإسلام، وباب ما يكره من التبتل والخصاء، ومسلم رقم (١٤٠٤) في النكاح، باب نكاح المتعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٠) قال: حدثنا سفيان. وأحمد (١/٣٨٥) (٣٦٥٠) قال: حدثنا يحيى. وفي (١/٣٩٠) (٣٧٠٦) قال: حدثنا يزيد. وفي (١/٤٢٠) (٣٩٨٦) قال: حدثنا محمد بن عبيد. وفي (١/٤٣٢) (٤١١٣) قال: حدثنا وكيع. وفي (١/٤٥٠) (٤٣٠٢) قال: حدثنا يحيى بن زكريا. والبخاري (٦/٦٦) قال: حدثنا عمرو بن عون، قال: حدثنا خالد. وفي (٧/٤) قال: حدثنا محمد بن المثنى، قال: حدثنا يحيى. وفي (٧/٥) قال: حدثنا قتيبة بن سعيد.\nقال: حدثنا جرير. ومسلم (٤/١٣٠) قال: حدثنا محمد بن عبد الله بن نمير الهمداني، قال: حدثنا أبي، ووكيع، وابن بشر. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع. والنسائي في الكبرى تحفة الأشراف (٩٥٣٨) عن إسحاق بن إبراهيم، عن جرير، ووكيع.\nعشرتهم - سفيان، ويحيى القطان، ويزيد، ومحمد بن عبيد، ووكيع، ويحيى بن زكريا، وخالد بن عبد الله، وجرير، وعبد الله بن نمير، وابن بشر - عن إسماعيل بن أبي خالد، أنه سمع قيس بن أبي حازم، فذكره.\n* رواية سفيان، ويحيى القطان، ويزيد، مختصرة على: «كنا نغزو مع النبي -ﷺ- ليس لنا نساء، فقلنا: يارسول الله ألا نستخصي؟ فنهانا عن ذلك.» .","vol":"11","page":444},{"text":"٨٩٨٧ - (خ م) سلمة بن الأكوع - ﵁ - قال: «رخص رسولُ الله - ﷺ- عام أوطاس في المتعة ثلاثًا، ثم نهى عنها» .\nهذا لفظ حديث مسلم (١) . وأخرج البخاري معناه تعليقًا، فقال: إنَّ رسولَ الله - ﷺ- قال: «أيُّما رجلٍ وامرأةٍ توافقا فعِشْرةُ ما بينهما ثلاث ليال، فإن أحبَّا أن يتزايدا أو يتتاركا، فما أدري: أشيء كان لنا خاصة، أم للناس عامة؟» (٢) . قال أبو عبد الله - يعني البخاري- وقد بيّنه عليٌّ عن النبي - ﷺ- أنه مَنْسوخ (٣) .\n_________\n(١) رواه مسلم رقم (١٤٠٥) في النكاح، باب نكاح المتعة.\n(٢) رواه البخاري تعليقًا ٩ / ١٤٩ في النكاح، باب نهي النبي ﷺ عن نكاح المتعة، قال الحافظ \" الفتح \": وصله الطبراني والإسماعيلي وأبو نعيم من طرق.\n(٣) قال الحافظ في \" الفتح \": يريد بذلك تصريح علي عن النبي ﷺ بالنهي عنها بعد الإذن فيها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٥٥) . ومسلم (٤/١٣١) قال: حدثنا أبو بكر بن أبي شيبة.\nكلاهما - أحمد، وأبو بكر - قالا: حدثنا يونس بن محمد، قال: حدثنا عبد الواحد بن زياد، قال: حدثنا أبو عميس، عن إياس بن سلمة، فذكره.","vol":"11","page":445},{"text":"٨٩٨٨ - (خ م) سلمة بن الأكوع، وجابر بن عبد الله﵃ - قالا: «كُنَّا في جيش، فخرج علينا منادي رسول الله - ﷺ- فقال: إن رسول الله - ﷺ- قد أذِنَ لكم أن تستمتعوا - يعني متعة النساء» .\nوفي رواية «أنَّ رسولَ الله - ﷺ- أتانا فأذِن لنا في المتعة» . أخرجه البخاري ومسلم (١) . ⦗٤٤٦⦘\nوقد أخرج الحميديُّ هذين الحديثين في «مسند سَلَمة»، وجعلهما حديثين وهما في معنى واحد، ولعله أدرك بينهما تفرقةً حَمَلتْهُ على ذلك، فاقتدينا به، ولم يخرِّج الحديث الثاني في «مسند جابر» .\n_________\n(١) رواه البخاري ٩ / ١٤٨ و١٤٩ في النكاح، باب نهي النبي ﷺ عن نكاح المتعة، ومسلم رقم (١٤٠٥) في النكاح، باب نكاح المتعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٤٧) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج.\nوفي (٤/٥١) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والبخاري (٧/١٦) قال: حدثنا علي، قال: حدثنا سفيان. ومسلم (٤/١٣٠) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. (ح) وحدثني أمية بن بسطام العيشي، قال: حدثنا يزيد يعني ابن زريع، قال: حدثنا روح يعني ابن القاسم، والنسائي في الكبرى تحفة الأشراف (٢٢٣٠) عن محمد بن بشار بندار، عن محمد بن جعفر، عن شعبة.\nأربعتهم - ابن جريج، وشعبة، وسفيان، وروح بن القاسم - عن عمرو بن دينار، عن الحسن بن محمد، فذكره.","vol":"11","page":445},{"text":"٨٩٨٩ - (ت) عبد الله بن عباس - ﵄ - قال: «إنما كانت المتعة في أول الإسلام، كان الرجل يقدَم البلدة ليس له بها معرفة، فيتزوج المرأة بقَدرِ ما يرى أنه يقيم، فتحفظ له متاعه، وتُصلح له شَيْأهُ، حتى إذا نزلت الآية ﴿إِلا على أزواجهم أو ما ملكت أيمانُهم﴾ [المؤمنون: ٦] قال ابن عباس: فكلُّ فرج سواهما فهو حرام» أخرجه الترمذي (١) .\nوفي رواية ذكرها رزين، قال أبو حمزة: «سمعتُ ابن عباس يُسألُ عن مُتْعةِ النساء؟ فرخَّص فيها، فقال له مولى له: إنما ذلك في الحال الشديد وفي النساء قلة؟ - أو نحوه - قال: نعم» .\n_________\n(١) رقم (١١٢٢) في النكاح، باب ما جاء في تحريم نكاح المتعة، وهو حديث حسن بشواهده، وقال الحافظ في \" الفتح \": وقد روي روايات عديدة عن ابن عباس في الرجوع يقوي بعضها بعضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٢٢) قال: حدثنا محمود بن غيلان قال: قال: حدثنا سفيان بن عقبة.\nأخو قبيصة بن عقبة، قال: حدثنا سفيان الثوري، عن موسى بن عبيدة، عن محمد بن كعب، فذكره.","vol":"11","page":446},{"text":"٨٩٩٠ - (م د س) محمد بن شهاب قال: «قال عروة بن الزبير: إن أخاه عبد الله قام بمكة، فقال: إن ناسًا أعمى الله قلوبهم، كما أعمى أبصارهم، يُفْتُون بالمتعة - يعرِّض برجل (١) - فناداه، فقال: إنك لَجِلْفٌ جافٍ، ⦗٤٤٧⦘ فلعمري، لقد كانت المتعة تُفعل على عهد إمام المتَّقين - يريد به رسول الله - ﷺ- فقال له ابن الزبير: فَجَرِّبْ بِنَفْسِك، فوالله لئن فعلتها لأَرْجُمَنَّكَ بأحجارك. قال ابن شهاب: فأخبرني خالد بن المهاجر بن سيف الله: أنه بينا هو جالس عند رجل جاءه رجل فاستفتاه في المتعة، فأمره بها، فقال له ابن أبي عَمْرة الأنصاري: مَهْلًا، قال: ما هي والله، لقد فُعِلَتْ في عهد إمام المتقين. قال ابن أبي عمرة: إنها كانت رخصة في أول الإسلام لمن اضْطُرَّ إليها، كالميتة والدم ولحم الخنزير، ثم أحكم الله الدِّين، ونهى عنها» .\nقال ابن شهاب: وأخبرني ربيع بن سَبْرة الجُهني: أن أباه قال: «قد كنتُ استمتعتُ في عهد رسول الله - ﷺ- بِبُرْدَيْنِ أحمرين امرأةً من بني عامر، ثم نهانا رسول الله - ﷺ- عن المتعة» .\nقال ابن شهاب: وسمعت الربيع بن سَبْرة: يحدّث ذلك عمرَ بن عبد العزيز وأنا جالس.\nوفي رواية عن عمر بن عبد العزيز قال: حدَّثني الربيعُ بن سَبْرَةَ عن أبيه أنَّ رسولَ الله - ﷺ- «نهى عن المتعة، وقال: ألا إنَّها حرام من يومكم هذا إلى يوم القيامة، ومن كان أُعطِيَ شيئًا فلا يأخذه» .\nوفي رواية: قال سبرةُ: «أذِنَ لنا رسولُ الله - ﷺ- بالمتعة، فانطلقتُ أنا ورجل إلى امرأة من بني عامر، كأنها بَكْرة عَيطاء، فعرضنا عليها ⦗٤٤٨⦘ أنفسنا، فقالت: ما تعطي؟ فقلت: ردائي، وقال صاحبي: ردائي، وكان رداء صاحبي أجود من ردائي، وكنتُ أشبَّ منه، فإذا نظرتْ إلى رداء صاحبي أعجبها، وإذا نظرت إليَّ أعجَبْتُها، ثم قالت: أنت ورداءك يكفيني، فمكثتُ معها ثلاثًا، ثم إنَّ رسولَ الله - ﷺ- قال: مَنْ كان عنده شيء من هذه النساء التي يَتَمتَّع بها فَلْيُخَلِّ سبيلَها» .\nوفي رواية عن الربيع: «أن أباه غزا مع رسولِ الله - ﷺ- فتح مكة، قال: فأقمنا بها خمس عشرة - ثلاثين بين ليلة ويوم - فأذِن لنا رسول الله - ﷺ- في متعة النساء، فخرجتُ أنا ورجل من قومي، ولي عليه فَضْل في الجمال وهو قريب من الدَّمامة، ومع كل واحد مِنَّا بُرْدُه، فبُردي خَلَقٌ، وأمَّا بُردُ ابنِ عمي: فَبُردٌ جديدٌ غَضٌّ، حتى إذا كنا بأسفل مكةَ أو بأعلاها، فتلقتْنا فتاة مثلُ البَكْرة العَنَطْنَطة - أو كأنها بكرةٌ عيطاء - فقلنا لها: هل لكِ أن يستمتع منكِ أحدُنا؟ قالت: وماذا تبذلان؟ فنشر كل واحد منا بُرْدَه، فجعلت تنظر إلى الرجلين، ويراها صاحبي تنظر إلى عِطْفها، فقال: إنَّ بُرْدَ هذا خَلَقٌ، وبُردي جديد غَضٌّ، فقالت: بُردُ هذا يكفيني، لا بأس به - مرتين، أو ثلاثًا - ثم استمتعتُ به منها، فلم أخرج حتى حرَّمها رسولُ الله - ﷺ-» .\nوفي رواية نحوه، وزاد: «هل يصلح ذاك؟» وفيه قال: «إن بُرْدَ هذا خَلَقٌ مَحٌّ» . ⦗٤٤٩⦘\nوفي أخرى «أنَّ أباه كان مع رسول الله - ﷺ-، فقال: يا أيُّها الناس، إني كنتُ قد أذِنْتُ لكم في الاستمتاع من النساء، وإنَّ الله قد حَرَّم ذلك إلى يوم القيامة، فمن كان عنده منهن شيء فليُخَلِّ سبيله، ولا تأخذوا مما آتيتموهن شيئًا» .\nزاد في رواية: «رأيتُ رسولَ الله - ﷺ- قائمًا بين الركن والباب وهو يقول ... فذكر الحديث، وذكر التحريم إلى يوم القيامة» .\nوفي أخرى قال: «أمرنا رسولُ الله - ﷺ- بالمتعة عام الفتح، حين دخلنا مكة، ثم لم نخرجْ منها حتى نهانا عنها» .\nوفي أخرى نحو ما تقدم، وفيه: «فآمَرَتْ نفسَها ساعة، ثم اختارتْني على صاحبي، فكنّ معنا ثلاثًا، ثم أمرنا رسولُ الله - ﷺ- بفراقهنَّ» .\nوفي أخرى مختصرًا: «أنَّ رسولَ الله - ﷺ- نهى زمان الفتح عن متعة النساء» .\nزاد في رواية: «أنَّ أباه كان تمتع بِبُرْدَين أحمرين» هذه رواية مسلم.\nوفي رواية أبي داود عن الزهري قال: «كُنَّا عند عمر بن عبد العزيز، فتذاكرنا متعة النساء، فقال له رجل يقال له الربيعُ بن سَبْرَة: أشهد على أبي أنه حدَّث: أنَّ رسولَ الله - ﷺ- نهى عنها في حجة الوداع» .\nوفي رواية مختصرًا عن سَبْرة «أنَّ رسولَ الله - ﷺ- حرَّم متعة النساء» وأخرج النسائي الرواية الثالثة بطولها. ⦗٤٥٠⦘[وفي رواية أبي داود عن الزهري قال: «كُنَّا عند عمر بن عبد العزيز، فتذاكرنا مُتْعَةَ النساء، فقال له رجل يقال له الربيعُ بن سَبْرة: أشهد على أبي أنه حَدَّث: أنَّ رسولَ الله - ﷺ- حَرَّم مُتْعَةَ النساء»] (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجِلف): الأحمق الجاهل، و«الجافي» النافر الطبع.\n(نكاح المتعة) هو النكاح إلى أجل معين.\n(الدَّمامة) بالدال المهملة: صِغَر الخِلْقَةِ وقُبْح المنظر.\n(الغضُّ): الطريُّ، والمراد: أنه جديد.\n(البَكْرة): الفتِيَّة من النُّوق، وأراد بها: المرأةَ الشابَّة.\n(العَيطاء): المرأة الطويلة العنق في اعتدال، وكذلك «العَنَطْنَطَة» .\n(مَحّ) المَحُّ: البالي الخَلَق من الثياب.\n_________\n(١) قال النووي: يعني: يعرض بابن عباس.\n(٢) رواه مسلم رقم (١٤٠٦) في النكاح، باب نكاح المتعة، وأبو داود رقم (٢٠٧٢) و(٢٠٧٣) في النكاح، باب في نكاح المتعة، والنسائي ٦ / ١٢٦ و١٢٧ في النكاح، باب تحريم المتعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٤٦) قال: حدثنا سفيان. وأحمد (٣/٤٠٤) قال: حدثنا إسماعيل بن إبراهيم، قال: حدثنا معمر. وفي (٣/٤٠٤) قال: حدثنا عبد الصمد، قال: حدثنا أبي، قال: حدثنا إسماعيل بن أمية. وفي (٣/٤٠٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٣/٤٠٥) قال: حدثنا سفيان بن عيينة. والدارمي (٢٢٠٢) قال: أخبرنا محمد بن يوسف، قال: حدثنا ابن عيينة. ومسلم (٤/١٣٣) قال: حدثنا عمرو الناقد، وابن نمير، قالا: حدثنا سفيان بن عيينة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا ابن علية، عن معمر. (ح) وحدثنيه حسن الحلواني، وعبد بن حميد، عن يعقوب بن إبراهيم بن سعد، قال: حدثنا أبي، عن صالح. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس. وأبو داود (٢٠٧٢) قال: حدثنا مسدد بن مسرهد، قال: حدثنا عبد الوارث، عن إسماعيل بن أمية. وفي (٢٠٧٣) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا عبد الرزاق، قال: أخبرنا معمر. والنسائي في الكبرى تحفة الأشراف (٣٨٠٩) عن محمد بن عبد الله بن بزيع، عن يزيد، وهو ابن زريع، عن معمر. (ح) وعن محمد بن بشار، عن وهب بن جرير، عن أبيه، عن محمد بن إسحاق.\nستتهم - ابن عيينة، ومعمر، وإسماعيل بن أمية، وصالح، ويونس، ومحمد بن إسحاق - عن الزهري، عن الربيع بن سبرة، فذكره.\nفي رواية إسماعيل بن أمية. سمعت رسول الله -ﷺ- في حجة الوداع، ينهى عن نكاح المتعة.\nوفي رواية يونس: «قد كنت استمتعت في عهد رسول الله -ﷺ-، امرأة من بني عامر، ببردين أحمرين، ثم نهانا رسول الله -ﷺ-، عن المتعة.» .\nوبلفظ: «خرجنا مع ريول الله -ﷺ- في حجة الوداع، فقالوا: يا رسول الله، إن العزبة قد اشتدت علينا، قال: فاستمتعوا من هذه النساء، فأتيناهن، فأبين أن ينكحننا إلا أن نجعل بيننا وبينهن أجلا..» .\n١- أخرجه الحميدي (٨٤٧) قال: حدثنا سفيان. وأحمد (٣/٤٠٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٣/٤٠٥) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: سمعت عبد ربه بن سعيد. وفي (٤/٤٠٥) أيضا قال: حدثنا وكيع. والدارمي (٢٢٠١) قال: أخبرنا جعفر بن عون. ومسلم (٤/١٣٢) قال: حدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي. (ح) وحدثناه أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان. وابن ماجه (١٩٦٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبدة بن سليمان، والنسائي في الكبرى تحفة الأشراف (٣٨٠٩) عن محمد بن الوليد البصري، عن محمد بن جعفر، عن شعبة، عن عبد ربه بن سعيد. (ح) وعن محمود بن غيلان، عن سليمان بن حرب، عن شعبة، عن عبد ربه بن سعيد.\nسبعتهم - سفيان، ومعمر، وعبد ربه، ووكيع وجعفر، وابن نمير، وعبدة - عن عبد العزيز بن عمر بن عبد العزيز.\n٢- وأخرجه أحمد (٣/٤٠٤) قال: حدثنا يعقوب. ومسلم (٤/١٣٢) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا يحيى بن آدم، قال: حدثنا إبراهيم بن سعد.\nكلاهما - يعقوب، وإبراهيم - عن عبد الملك بن الربيع بن سبرة.\n٣- وأخرجه أحمد (٣/٤٠٥) قال: حدثنا عفان، قال: حدثنا وهيب ومسلم (٤/١٣١) قال: حدثنا أبو كامل فضيل بن حسين الجحدري، قال: حدثنا بشر، يعني ابن المفضل. وفي (٤/١٣٢) قال: حدثني أحمد بن سعيد بن صخر الدارمي، قال: حدثنا أبو النعمان، قال: حدثنا وهيب.\nكلاهما - بشر، ووهيب - عن عمارة بن غزية.\n٤- وأخرجه أحمد (٣/٤٠٥) قال: حدثنا يونس. ومسلم (٤/١٣١) قال: حدثنا قتيبة بن سعيد. والنسائي (٦/١٢٦) قال: أخبرنا قتيبة.\nكلاهما - يونس، وقتيبة - قالا: حدثنا الليث هو ابن سعد.\n٥- وأخرجه مسلم (٤/١٣٣) قال: حدثنا يحيى بن يحيى، قال: أخبرنا عبد العزيز بن الربيع بن سبرة بن معبد.\n٦- وأخرجه مسلم (٤/١٣٤) قال: حدثني سلمة بن شبيب والنسائي في الكبرى تحفة الأشراف (٣٨٠٩) عن المغيرة بن عبد الرحمن الحراني.\nكلاهما - سلمة، والمغيرة - عن الحسن بن محمد بن أعين، عن معقل، عن ابن أبي عبلة، عن عمر بن عبد العزيز.\nستتهم - عبد العزيز بن عمر بن عبد العزيز، وعبد الملك بن الربيع، عمارة بن غزية، والليث، وعبد العزيز بن الربيع، وعمر بن عبد العزيز - عن الربيع بن سبرة، فذكره.\n* أخرجه النسائي في الكبرى تحفة الأشراف (٣٨٠٩) عن أحمد بن عثمان بن حكيم، عن خالد بن مخلد، عن سليمان بن بلال، عن يحيى بن سعيد، عن عبد العزيز بن عمر بن عبد العزيز، عن رجل من بني سبرة، عن أبيه، فذكره.\n* رواية بشر بن المفضل، عن عمارة بن غزية «أن أباه غزا مع رسول الله -ﷺ- فتح مكة، قال: فأقمنا بها خمس عشرة، ثلاثنين بين ليلة ويوم،..» فذكره مثله.","vol":"11","page":446},{"text":"٨٩٩١ - (ط) عروة بن الزبير - ﵀ - قال: «إنَّ خولة بنت حكيم دَخَلَت على عمر بن الخطاب، فقالت: إنَّ ربيعةَ بن أميةَ استمتع بامرأة مُوَلّدَة، فحملت منه (١)، فخرج عمر يَجُرُّ رداءه فَزِعًا، فقال: هذه ⦗٤٥١⦘ المتعة، ولو كنت تقدَّمتُ فيها لَرَجَمْتُ» أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": هذه القصة وقعت لربيعة قبل تنصره كما في \" الإصابة \".\n(٢) ٢ / ٥٤٢ في النكاح، باب نكاح المتعة، قال الزرقاني: قال ابن عبد البر: الخبر عن عمر من رواية مالك منقطع، ورويناه متصلًا، ثم أسنده عن يحيى بن سعيد عن نافع عن ابن عمر قال: قال عمر: لو تقدمت فيها لرجمت، يعني المتعة، قال: وهذا القول منه قبل نهيه عنها، وهو تغليظ ليرتدع الناس فينزجروا عن سوء مذهبهم، وقبيح تأويلاتهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١١٧٩) عن ابن شهاب، عن عروة بن الزبير، فذكره.\nوقال الزرقاني في شرح الموطأ (٣/٢٠٠) قال ابن البر: الخبر عن عمر من رواية مالك منقطع ورويناه متصلا، ثم أسنده عن يحيى بن سعيد عن نافع عن ابن عمر.","vol":"11","page":450},{"text":"٨٩٩٢ - (خ م ط ت س) محمد بن الحنفية – ﵀ - أن عليًا قال لابن عباس: «إنَّ رسولَ الله - ﷺ- نهى عن مُتْعَةِ النساء يوم خيبر، وعن أكلِ لحومِ الحُمُر الإنسية» أخرجه الجماعة إلا أبا داود (١) .\n_________\n(١) رواه البخاري ٧ / ٣٦٩ في المغازي، باب غزوة خيبر، وفي النكاح، باب نهي رسول الله ﷺ عن نكاح المتعة أخيرًا، وفي الذبائح، باب لحوم الحمر الإنسية، وفي الخيل، باب في الزكاة وأن لا يفرق بين مجتمع ولا يجمع بين متفرق خشية الصدقة، ومسلم رقم (١٤٠٧) في النكاح، باب نكاح المتعة، والموطأ ٢ / ٥٤٢ في النكاح، باب نكاح المتعة، والترمذي رقم (١١٢١) في النكاح، باب ما جاء في تحريم نكاح المتعة، والنسائي ٦ / ١٢٥ و١٢٦ في النكاح، باب تحريم المتعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٣٣٥) والحميدي (٣٧) قال: حدثنا سفيان.\nوأحمد (١/٧٩) (٥٩٢) قال: حدثنا سفيان. وفي (١/١٤٢) (١٢٠٣) قال: حدثنا عبد الرزاق، قال: أنبأنا معمر. والدارمي (١٩٩٦) قال: أخبرنا أحمد بن عبد الله، قال: حدثنا مالك. وفي (٢٢٠٣) قال: حدثنا محمد، قال: حدثني بن عيينة. والبخاري (٥/١٧٢) قال: حدثنا يحيى بن قزعة، قال: حدثنا مالك. وفي (٧/١٦) قال: حدثثنا مالك بن إسماعيل، قال: حدثنا ابن عيينة. وفي (٧/١٢٣) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٩/٣١) قال: حدثنا مسدد، قال: حدثنا يحيى، عن عبيد الله بن عمر. ومسلم (٤/١٣٤ و١٣٥ و٦/٦٣) قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك بن أنس. (ح) وحدثنا أبو بكر بن أبي شيبة وابن نمير وزهير بن حرب، قالوا: حدثنا سفيان. (ح) وحدثنا ابن نمير، قال: حدثنا أبي، قال: حدثنا عبيد الله. (ح) وحدثني أبو الطاهر وحرملة، قالا: أخبرنا ابن وهب، قال: أخبرني يونس. وفي (٤/١٣٤) قال: وحدثناه عبد الله بن محمد بن أسماء الضبعي، قال: حدثنا جويرية، عن مالك. وفي (٦/٦٣) قال: حدثنا إسحاق وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وابن ماجه (١٩٦١) قال: حدثنا محمد بن يحيى، قال: حدثنا بشر بن عمر، قال: حدثنا مالك بن أنس. والترمذي (١١٢١و ١٧٩٤) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. وفي (١٧٩٤) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الوهاب الثقفي، عن يحيى بن سعيد الأنصاري، عن مالك بن أنس. (ح) وحدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان. والنسائي (٦/١٢٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، عن عبيد الله بن عمر. وفي (٦/١٢٦) قال: أخبرنا محمد بن سلمة والحارث بن مسكين، قراءة عليه وأنا أسمع، قالا: أنبأنا ابن القاسم، عن مالك. (ح) وأخبرنا عمرو بن علي ومحمد بن بشار ومحمد بن المثنى، قالوا: أنبأنا عبد الوهاب، قال: سمعت يحيى بن سعيد يقول: أخبرني مالك بن أنس. وفي (٧/٢٠٢) قال: أخبرنا محمد بن منصور والحارث بن مسكين، قراءة عليه وأنا أسمع، عن سفيان. (ح) أخبرنا سليمان بن داود، قال: حدثنا عبد الله بن وهب، قال: أخبرني يونس ومالك وأسامة.\nستتهم - مالك، وسفيان بن عيينة، ومعمر، وعبيد الله بن عمر، ويونس، وأسامة بن زيد - عن الزهير، عن عبد الله والحسن ابني محمد بن علي، عن أبيهما. فذكره.\n* أخرجه عبد بن أحمد (١/١٠٣) (٨١٢) قال: حدثني محمد بن أبي بكر المقدمي، قال: حدثنا حماد بن زيد، قال: حدثنا معمر، عن الزهري، عن عبد الله بن محمد بن علي، عن علي، فذكره. ولم ينقل عبد الله بن محمد: عن أبيه.","vol":"11","page":451},{"text":"٨٩٩٣ - (م) جابر بن عبد الله - ﵄ - قال: «كُنا نستمتع بالقُبْضة من التمر والدقيق الأيامَ على عهد رسول الله - ﷺ- وأبي بكر، حتى نهى عنه عمر في شأن عَمرو بن حُرَيث» أخرجه مسلم (١) .\n_________\n(١) رقم (١٤٠٥) في النكاح، باب نكاح المتعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/١٣١) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني أبو الزبير، فذكره.","vol":"11","page":451},{"text":"<span data-type=\"title\" id=toc-2010>الفرع الثاني: في نكاح الشِّغار، ونكاح الجاهلية</span>\n٨٩٩٤ - (خ م ط د ت س) عبد الله بن عمر - ﵄ - أنَّ ⦗٤٥٢⦘ رسولَ الله - ﷺ- «نهى عن الشِّغَار، وهو أن يزوجَ الرجلُ ابنتَه أو أُخته الرجلَ على أن يزوِّجه ابنتَه أو أخته وليس بينهما صَداق» .\nأخرجه البخاري ومسلم والموطأ والنسائي، إلا أن النسائي لم يذكر «الأخت» .\nوفي رواية لمسلم أنَّ رسولَ الله - ﷺ- قال: «لا شِغَار في الإسلام» .\nوفي أخرى «أنَّه نهى عن الشِّغار» لم يزد على هذا.\nوأخرج الترمذي وأبو داود هذه الرواية الأخيرة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نكاح الشغار) قد ذكر معنى الشِّغار [في متن الحديث، قال الخطابيُّ: وأصل الشِّغار] في اللغة: الرفع، يقال: شَغَر الكلب برجله: إذا رفعها عند البول، وسمي هذا النكاح شِغارًا، لأن المتناكحَيْنِ رفعا المهر بينهما، وقيل: سُمِّي شِغارًا لأنه رفع العقد من أصله، فارتفع النكاح والمهر معًا.\n_________\n(١) رواه البخاري ٩ / ١٣٩ في النكاح، باب الشغار، وفي الحيل، باب في الزكاة، ومسلم رقم (١٤١٥) في النكاح، باب تحريم نكاح الشغار وبطلانه، والموطأ ٢ / ٥٣٥ في النكاح، باب جامع لا يجوز من النكاح، وأبو داود رقم (٢٠٧٤) في النكاح، باب في الشغار، والترمذي رقم (١١٢٤) في النكاح، باب ما جاء في النهي عن نكاح الشغار، والنسائي ٦ / ١١١ و١١٢ في النكاح، باب الشغار، وباب تفسير الشغار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٣٣١) وأحمد (٢/٧) (٤٥٢٦) (٢/٦٢) (٥٢٨٩) قال: حدثنا عبد الرحمن. والدارمي (٢١٨٦) قال: حدثنا خالد بن مخلد. والبخاري (٧/١٥) قال: حدثنا عبد الله بن يوسف. ومسلم (٤/١٣٩) قال: حدثنا يحيى بن يحيى. وأبو داود (٢٠٧٤) قال: حدثنا القعنبي. وابن ماجه (١٨٨٣) قال: حدثنا سويد بن سعيد. والترمذي (١١٢٤) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا معن. والنسائي (٦/١١٢) قال: أخبرنا هارون بن عبد الله، قال: حدثنا معن. (ح) والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم.\nثمانيتهم - عبد الرحمن بن مهدي، وخالد بن مخلد، وعبد الله بن يوسف، ويحيى بن يحيى، والقعنبي، وسويد بن سعيد، ومعن، وابن القاسم - عن مالك بن أنس.\n٢- وأخرجه أحمد (٢/١٩) (٤٦٩٢) والبخاري (٩/٣٠) قال: حدثنا مسدد. ومسلم (٤/١٣٩) قال: حدثني زهير بن حرب، ومحمد بن المثنى، وعبيد الله بن سعيد. وأبو داود (٢٠٧٤) قال: حدثنا مسدد بن مسرهد. والنسائي (٦/١١٠) قال: أخبرنا عبيد الله بن سعيد.\nخمستهم - أحمد بن حنبل، ومسدد، وزهير بن حرب، وابن المثنى، وعبيد الله بن سعيد - عن يحيى بن سعيد، عن عبيد الله.\n٣- وأخرجه مسلم (٤/١٣٩) قال: حدثنا يحيى بن يحيى، قال: أخبرنا حماد بن زيد، عن عبد الرحمن الراج.\nثلاثتهم - مالك، وعبيد الله بن عمر، وعبد الرحمن السراج - عن نافع، فذكره.","vol":"11","page":451},{"text":"٨٩٩٥ - (م س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- «نهى عن الشِّغار، وهو أن يقول: زوِّجْني ابنتَك، وأزوجكَ ابنتي، أو زوِّجْني أختَك، وأزوجك أختي» أخرجه مسلم. ⦗٤٥٣⦘\nوفي رواية النسائي «أنه نهى عن الشِّغار» لم يزد (١) .\n_________\n(١) رواه مسلم رقم (١٤١٦) في النكاح، باب تحريم نكاح الشغار وبطلانه، والنسائي ٦ / ١١٢ في النكاح، باب تفسير الشغار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: (٢/٤٣٩ و٤٩٦) قال: حدثنا ابن نمير. ومسلم (٤/١٣٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن نمير وأبو أسامة. (ح) وحدثناه أبو كريب. قال: حدثنا عبدة. وابن ماجه (١٨٨٤) قال: حدثنا أو بكر بن أبي شيبة. قال: حدثنا يحيى بن سعيد وأبو أسامة. النسائي (٦/١١٢) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، وعبد الرحمن بن محمد بن سلام. قالا: حدثنا إسحاق الأزرق.\nخمستهم - أبو أسامة، وعبد الله بن نمير، وعبدة بن سليمان، ويحيى وإسحاق - عن عبيد الله بن عمر، عن أبي الزناد، عن الأعرج، فذكره.","vol":"11","page":452},{"text":"٨٩٩٦ - (م) جابر بن عبد الله - ﵄ - قال: «نهى رسولُ الله - ﷺ- عن الشغار» أخرجه مسلم (١) .\n_________\n(١) رقم (١٤١٧) في النكاح، باب تحريم الشغار وبطلانه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢١) قال: حدثنا عبد الرزاق. وفي (٣/٣٣٩) قال: حدثنا حجاج. ومسلم (٤/١٤٠) قال: حدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد. (ح) وحدثناه إسحاق بن إبراهيم، ومحمد بن رافع، عن عبد الرزاق.\nكلاهما - عبد الرزاق، وحجاج بن محمد - عن ابن جريج، قال: أخبرني أبو الزبير، فذكره.","vol":"11","page":453},{"text":"٨٩٩٧ - (د) عبد الرحمن بن هرمز الأعرج أنَّ العباس بن عبد الله بن العباس «أنكحَ عبد الرحمن بن الحكم ابنته، وأنكحه عبد الرحمن ابنته، وكانا جعلا صَداقًا، فبلغ ذلك معاوية، فكتب إلى مروان يأمره بالتفريق بينهما، وقال في كتابه: هذا هو الشِّغار الذي نهى عنه رسولُ الله - ﷺ-» أخرجه أبو داود (١) .\n_________\n(١) رقم ٢٠٧٥ في النكاح، باب في الشغار، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٠٧٥) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني عبد الرحمن بن هرمز الأعرج، فذكره.","vol":"11","page":453},{"text":"٨٩٩٨ - (خ د) عروة بن الزبير أن عائشة - ﵂ - أخبرته «أن النكاح في الجاهلية كان على أربعة أنحاء: فنكاح منها نكاح الناس اليوم، يخطُب الرجل إلى الرجل وَليَّتَه، أو ابنته، فَيُصْدِقُها، ثم يَنْكِحُها، ونكاحٌ آخر: كان الرجل يقول لامرأته إذا طَهُرَتْ من طَمْثها: أرسِلي إلى فلان فاسْتَبضِعي منه، ويعتزلها زوجها، فلا يَمَسُّها حتى يتبيَّنَ حملها من ذلك الرجل الذي تستبضع منه، فإذا تبيَّن حملُها أصابها زوجُها إذا أحبَّ، وإنما يفعل ذلك رغبةً في نَجابة الولد، فكان هذا النكاحُ نكاح الاستبضاع، ونكاحٌ آخر: ⦗٤٥٤⦘ يجتمع الرهط ما دون العشرة، فيدخلون على المرأة، كلُّهم يُصيبها، فإذا حملت ووضعت، ومَرَّ ليالٍ بعد أن تضع حملها: أرسلت إليهم، فلم يستطع رجل منهم أن يمتنع، حتى يجتمعوا عندها، فتقول لهم: قد عرفتم الذي كان من أمركم، وقد وَلَدتُ، فهو ابنُكَ يا فلان - تسمِّي من أحبّتْ باسمه - فتُلْحِق به ولدَها، لا يستطيع أَن يمتنع الرجل، ونكاح رابع: يجتمع الناس الكثير، فيدخلون على المرأة لا تمتنع ممن جاءها - وهن البغايا - كن يَنْصِبن على أبوابهنَّ الرَّايات، وتكون عَلَمًا، فمن أرادهنَّ دخل عليهن، فإذا حملت إحداهنَّ ووضعت حملها جمعوا لها ودَعَوْا لها القافة، ثم ألحقوا ولدها بالذي يرون، فالتاطَ به، ودُعِيَ ابنَه، لا يمتنع من ذلك، فلما بُعث محمدٌ - ﷺ- بالحق هدم نكاح الجاهلية كُلَّه، إلا نكاح الناس اليوم» . أخرجه البخاري وأبو داود، إلا أنَّ أبا داود قدَّم النكاح الرابع، فجعله أولًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطمث): الحيض والدم.\n(الاستبضاع): نوع من نكاح الجاهلية، وهو استفعال من البُضْع وهو الجماع، وذلك أن تطلب المرأة جماع الرجل لتنال منه الولد فقط. ⦗٤٥٥⦘\n(البغايا): الزَّواني.\n(القافة): الذين يشبِّهون بين الناس، فيثبتون النسب بالشَّبَه.\n(فالتاط به) أي: ألصقه بنفسه وجعله ولده.\n_________\n(١) رواه البخاري ٩ / ١٥٨ و١٥٩ في النكاح، باب من قال: لا نكاح إلا بولي، وأبو داود رقم (٢٢٧٢) في الطلاق، باب في وجوه النكاح التي كان يتناكح بها أهل الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٩) أبو داود (٢٢٧٢) .\nكلاهما - البخاري، وأبو داود -.\nقالا: حدثنا أحمد بن صالح. قال: حدثنا عنبسة بن خالد. قال: حدثني يونس بن يزيد، قال: قال محمد بن مسلم بن شهاب، أخبرني عروة بن الزبير، فذكره.","vol":"11","page":453},{"text":"٨٩٩٩ - (د) ميمونة بنت كردم - ﵂ - قالت: «خرجت مع أبي في حَجَّة رسول الله - ﷺ- فرأيتُ رسولَ الله - ﷺ- فدنا إِليه أبي وهو على ناقة له، ومع رسول الله - ﷺ- دِرَّة كَدِرَّةِ الكُتَّاب، فسمعتُ [الأعرابَ و] الناسَ وهم يقولون: الطَّبْطَبِيَّة، الطَّبْطَبِيَّة، فدنا إليه أبي، فأخذ بقَدَمِه، فأقرَّ له، ووقف عليه، واستمع منه، فقال: إني حضرتُ جيش عَثْرَانَ (١)، فقال طارق بن المرقِّع: مَنْ يعطيني رُمحًا بثوابِه؟ فقلت: وما ثوابُه؟ قال: أزوِّجه أولَ بنت تكون لي، فأعطيته رُمحًا على ذلك، ثم غِبْتُ عنه حتى علمتُ أن قد وُلد له جارية، وبلَغَتْ، ثم جئتُه وقلت: جَهّزْ إليَّ أهلي، فحلف أن لا يفعل حتى أُصْدِقَها صَداقًا جديدًا، غير الذي كان بيني وبينه، وحلفت أن لا أُصْدِقَه غير الذي كنت أعطيته، فقال رسولُ الله - ﷺ-: وبقَرنِ أيِّ النساء هي اليوم؟ قال: قد رأتِ القَتير، قال: أرى لك أن تتركَها، قال: فراعني ذلك، ونظرتُ إلى رسولِ الله - ﷺ-، فلما رأى ذلك مني قال: لا تأثم، ولا يَأثمُ صاحبُك (٢)» أخرجه أبو داود (٣) .\n⦗٤٥٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطَّبْطَبِيَّة) بفتح الطاءين المهملتين وسكون الباء الموحدة الأولى، وكسر الثانية، وبعدها ياء مشددة، يجيء شرحها في «كتاب النذور» .\n(القَرْن) بَنُو سِنٍّ واحد، يعني بِسنّ أي النساء هي؟\n(القتير): الشيب وبياض الشعر في الرأس واللحية، قال الخطابي: يشبه أن يكون النبيُّ - ﷺ- إنما أمره بتركها، لأن عقد النكاح على معدوم العين فاسد، وأن ذلك كان وعدًا من أبيها، فلما رأى أن الأب لا يفي بما وعده، وأن هذا لا يقلع عما قال: أشار عليه بتركها، لما يخاف عليهما من الإثم إذا تنازعا وتخاصما، وتلطّف - ﷺ- في صرفه عنها بالسؤال عن سِنِّها، حتى قرَّر عنده أنها قد كَبِرت وشاب شَعرها، وأنه لاحظَّ فيها.\n_________\n(١) قال ابن المثنى أحد الرواة: جيش غثران، بالغين المعجمة.\n(٢) هو طارق بن المرقع.\n(٣) رقم (٢١٠٣) في النكاح، باب في تزويج من لم يولد، وفي سنده سارة بنت مقسم الثقفية لا تعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٦٦) قال: حدثنا يزيد بن هاوون. (ح) وحدثنا عبد الصمد. وأبو داود (٢١٠٣) قال: حدثنا الحسن بن علي ومحمد بن المثنى، المعنى. قالا: حدثنا يزيد بن هارون. وفي (٣٣١٤) قال: حدثنا الحسن بن علي. قال: حدثنا يزيد بن هارون.\nكلاهما - يزيد بن هارون، وعبد الصمد - عن عبد الله بن يزيد بن مقسم الثقفي من أهل الطائف. قال: حدثتني سارة بنت مقسم. فذكرته.\n* أخرجه أبو داود (٢١٠٤) قال: حدثنا أحمد بن صالح. قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. قال: أخبرني إبراهيم بن ميسرة، أن خالته أخبرته، عن امرأة قالت هي مصدقة امرأة صدق. قالت: بينا أبي في غزاة في الجاهلية إذ رمضوا فقال رجل: من يعطيني نعليه وأنكحه أول بنت تولد لي؟ فخلع أبي نعليه فألقاهما إليه، فولدت له جارية فبلغت، وذكر نحوه، لم يذكر فيه قصة القتير.\n* وأخرجه أبو داود (٣٣١٥) قال: حدثنا محمد بن بشار. قال: حدثنا أبو بكر الحنفي. قال: حدثنا عبد الحميد بن جعفر، عن عمرو بن شعيب، عن ميمونة بنت كردم بن سفيان، عن أبيها نحوه مختصر منه شيء. قال: «هل بها وثن أو عيد من أعياد الجاهلية؟ قال: لا، قلت: إن أمي هذه عليها نذر، ومشي، أفزقضيه عنها وبرما قال ابن بشار: أنقضيه عنها؟ قال: نعم» .","vol":"11","page":455},{"text":"٩٠٠٠ - (د) إِبراهيم بن ميسرة عن خالته عن امرأة قال: هي مُصَدَّقَة، امرأةُ صِدْق، قالت: «بينما أبي (١) في غزاة في الجاهلية إذ رَمِضُوا، فقال رجل: من يعطيني نَعليه وأُنكحه أولَ بنت تولد لي؟ قال: فخلع أبي نَعلَيه، فألقاهما إليه، فوُلِدت له جارية، فبلغت ...» وذكرَت كالذي تقدَّم، ولم تَذْكر فيه قصة «القتير» أخرجه أبو داود (٢) .\n⦗٤٥٧⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رَمِضُوا) الرمضاء: شدة الحرِّ، وأصله من الرمل إذا حَمِيَ واشتد من وقع الشمس عليه.\n_________\n(١) في المطبوع: أب لي.\n(٢) رقم (٢١٠٤) في النكاح، باب تزويج من لم يولد، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n انظر تخريجه في الحديث الذي قبله.","vol":"11","page":456},{"text":"<span data-type=\"title\" id=toc-2011>الفصل الثاني: في الأولياء والشهود</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-2012>الفرع الأول: في حكم الأولياء والشهود</span>\n٩٠٠١ - (د ت) عائشة - ﵂ - أنَّ رسولَ الله - ﷺ- قال: «أيُّما امرأة نكحت بغير إذن وليها فنكاحُها باطل، فنكاحها باطل، فنكاحها باطل، فإن دخل بها فالمهر لها بما استحلَّ من فرجها، فإن اشتجروا فالسلطان وليُّ من لا وليَّ له» أخرجه الترمذي.\nوفي رواية أبي داود «فنكاحها باطل ثلاث مرات ... الحديث» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اشتجروا) التشاجر: الخصومة، والمراد به المنع من العقد، دون ⦗٤٥٨⦘ المشاحّة في السبق إلى العقد، فأما إذا تشاجروا في العقد - ومراتبهم في الولاية سواء - فالعقد لمن سبق إليه منهم، إذا كان ذلك نظرًا منه في مصلحتها، ومعنى قوله: «بغير إذن وليها» إذنه هو أن يلي العقد بنفسه أو وكيله.\n_________\n(١) رواه أبو داود رقم (٢٠٨٣) في النكاح، باب في الولي، والترمذي رقم (١١٠٢) في النكاح، باب ما جاء لا نكاح إلا بولي، وهو حديث صحيح، صححه أبو عوانة وابن خزيمة وابن حبان والحاكم وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٢٢٨) قال: حدثنا سفيان وعبد الله بن رجاء المزني. وفي (٦/٤٧) قال: حدثنا إسماعيل. وفي (٦/١٦٥) قال: حدثنا عبد الرزاق. والدارمي (٢١٩٠) قال: حدثنا أبو عاصم. وأبو داود (٢٠٨٣) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وابن ماجه) ل١٨٧٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا معاذ. والترمذي (١١٠٢) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان بن عيينة. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٤٦٢) عن محمد بن معدان بن عيسى، عن الحسن، عن زهير، وهو ابن معاوية، عن يحيى، وهو ابن سعيد الأنصاري.\nثمانيتهم -سفيان بن عيينة، وعبد الله بن رجاء، وإسماعيل بن علية، وعبد الرزاق، وأبو عاصم، وسفيان الثوري، ومعاذ بن معاذ، ويحيى بن سعيد الأنصاري - عن ابن جريج، عن سليمان بن موسى.\n٢- وأخرجه أحمد (٦/٦٦) قال: حدثنا حسن. وأبو داود (٢٠٨٤) قال: حدثنا القعنبي.\nكلاهما - حسن بن موسى، والقعنبي - قالا: حدثنا ابن لهيعة. قال: حدثنا جعفر بن ربيعة.\n٣- وأخرجه أحمد (٦/٢٦٠) قال: حدثنا سليمان بن حيان أبو خالد. وابن ماجه (١٨٨٠) قال: حدثنا أبو كريب. قال: حدثنا عبد الله بن المبارك.\nكلاهما - أبو كريب، وابن المبارك - عن حجاج بن أرطاة.\nثلاثتهم - سليمان بن موسى، وجعفر بن ربيعة، وحجاج بن أرطاة- عن ابن شهاب الزهري، عن عروة بن الزبير، فذكره.\n* في رواية إسماعيل بن علية قال ابن جريج: فلقيت الزهري فسألته عن هذا الحديث فلم يعرفه.\n* قال: أبو داود: جعفر بن ربيعة لم يسمع من الزهري كتب إليه.","vol":"11","page":457},{"text":"٩٠٠٢ - (د ت) أبو موسى الأشعري - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا نكاح إلا بولي» أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه الترمذي رقم (١١٠١) في النكاح، باب ما جاء لا نكاح إلى بولي، وأبو داود رقم (٢٠٨٥) في النكاح، باب في الولي، وهو حديث صحيح، وقال الترمذي: وفي الباب عن عائشة وأبي هريرة، وعمران بن حصين، وأنس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٣٩٤) قال: حدثنا وكيع وعبد الرحمن، عن إسرائيل. وفي (٤/٤١٣) قال: حدثنا يزيد بن هارون، قال: أخبرنا إسرائيل. والدارمي (٢١٨٨) قال: أخبرنا مالك بن إسماعيل، قال: حدثنا إسرائيل. وفي (٢١٨٩) قال: حدثنا علي بن حجر. قال: أخبرنا شريك. وأبو داود (٢٠٨٥) قال: حدثنا محمد بن قدامة بن أعين. قال: حدثنا أبو عبيدة الحداد، عن إسرائيل. وابن ماجه (١٨٨١) قال: حدثنا محمد بن عبد الملك بن أبي الشوارب، قال: حدثنا أبو عوانة. والترمذي (١١٠١) قال: حدثنا علي بن حجر، قال: أخبرنا شريك بن عبد الله. (ح) وحدثنا قتيبة، قال: حدثنا أبو عوانة. (ح) وحدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي، عن إسرائيل. (ح) وحدثنا عبد الله بن أبي زياد، قال: حدثنا زيد بن حباب، عن يونس بن أبي إسحاق.\nأربعتهم - إسرائيل، وشريك، وأبو عوانة، ويونس - عن أبي إسحاق.\n٢- وأخرجه أحمد (٤/٤١٣) قال: حدثنا أسباط بن محمد. وفي (٤/٤١٨) قال: حدثنا عبد الواحد الحداد. وأبو داود (٢٠٨٥) قال: حدثنا محمد بن قدامة بن أعين. قال: حدثنا أبو عبيدة الحداد.\nكلاهما - أسباط، وعبد الواحد الحداد - عن يونس بن إسحاق.\nكلاهما - أبو إسحاق، ويونس بن أبي إسحاق - عن أبي بردة، فذكره.","vol":"11","page":458},{"text":"٩٠٠٣ - (د ت س) سمرة بن جندب - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «أيُّما امرأةٍ زَوَّجها وليّان، فهي للأول منهما، وأيُّما رجل باع بيعًا من رَجُلَين، فهو للأول منهما» أخرجه أبو داود والترمذي والنسائي (١) . وزاد رزين: قبل ذكر البيع: «وإن دخل بها فهي لمن دخل» .\n_________\n(١) رواه أبو داود رقم (٢٠٨٨) في النكاح، باب إذا أنكح الوليان، والترمذي رقم (١١١٠) في النكاح، باب ما جاء في الوليين يزوجان، والنسائي ٧ / ٣١٤ في البيوع، باب الرجل يبيع السلعة فيستحقها مستحق، من حديث الحسن عن سمرة، وقد اختلف في سماع الحسن من سمرة، وقال الترمذي: هذا حديث حسن، قال الحافظ في \" التلخيص \": حسنه الترمذي، وصححه أبو زرعة وأبو حاتم والحاكم في \" المستدرك \"، وصحته متوقفة على ثبوت سماع الحسن من سمرة فإن رجاله ثقات، لكن اختلف فيه على الحسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٨) قال: حدثنا بهز، وعبد الصمد، قالا: حدثنا همام. وفي (٥/٨) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. وفي (٥/١١) قال: حدثنا عبد الصمد، قال: حدثنا هشام. وفي (٥/١١) أيضا قال: حدثنا عفان، قال: حدثنا همام. وفي (٥/١٢ و١٨) قال: حدثنا عمرو بن الهيثم، أبو قطن، قال: حدثنا هشام. وفي (٥/١٨) قال: حدثنا روح، قال: حدثنا هشام بن أبي عبد الله، وحماد. وفي (٥/٢٢) قال: حدثنا عفان، قال: حدثنا حماد. والدارمي (٢٢٠٠) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وأبو داود (٢٠٨٨) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام. (ح) وحدثنا محمد بن كثير، قال: أخبرنا همام. (ح) وحدثنا موسى بن إسماعيل، قال: حدثنا حماد. وابن ماجه (٢١٩١) قال: حدثنا الحسين بن أبي السري العسقلاني، ومحمد بن إسماعيل، قالا: حدثنا وكيع، قال: حدثنا سعيد بن بشير. وفي (٢٣٤٤) قال: حدثنا يحيى بن حكيم، قال: حدثنا أبو الوليد، قال: حدثنا همام. والترمذي (١١١٠) قال: حدثنا قتيبة، قال: حدثنا غندر، قال: حدثنا سعيد بن أبي عروبة. والنسائي (٧/٣١٤) قال: أخبرنا قتيبة، قال: حدثنا غندر، عن شعبة. وفي الكبرى تحفة الأشراف (٤٥٨٢) عن قتيبة، عن غندر، عن سعيد بن أبي عروبة. (ح) وعن محمد بن عبد الوهاب النيسابوري، عن محمد بن سابق، عن إسرائيل، عن هشام. (ح) وعن محمد بن عبد الله بن بزيع، عن يزيد، وهو ابن زريع، عن هشام.\nستتهم - همام، وسعيد بن أبي عروبة، وهشام، وحماد، وسعيد بن بشر، وشعبة - عن قتادة، عن الحسن، فذكره.\n* وأخرجه أحمد (٥/٨) قال: حدثنا محمد بن جعفر، والدارمي (٢١٩٩) قال: أخبرنا يزيد بن هارون. وابن ماجه (٢١٩٠) قال: حدثنا حميد بن مسعدة، قال: حدثنا خالد بن الحارث.","vol":"11","page":458},{"text":"٩٠٠٤ - (ت) عبد الله بن عباس - ﵄ - أن النبيَّ - ﷺ ⦗٤٥٩⦘ قال: «البغايا: اللاتي يُنكِحن أنفسَهن بغير بَيِّنة» أخرجه الترمذي (١)، وقال: وقد روي موقوفًا، وهو الصحيح.\n_________\n(١) رقم (١١٠٣) في النكاح، باب ما جاء لا نكاح إلا ببينة، والصحيح أنه موقوف على ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٠٣) قال: حدثنا يوسف بن حماد البصري، قال: حدثنا عبد الأعلى، عن سعيد، عن قتادة، عن جابر بن زيد، فذكره.\nقال يوسف بن حماد: رفع عبد الأعلى هذا الحديث في التفسير. وأوقفه في كتاب الطلاق، ولم يرفعه.\n* أخرجه الترمذي (١١٠٤) قال: حدثنا قتيبة. قال: حدثنا غندر، محمد بن جعفر، عن سعيد بن أبي عروبة، نحوه، ولم يرفعه.\nقال الترمذي: وهذا أصح. يعني الموقوف.","vol":"11","page":458},{"text":"٩٠٠٥ - (د) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «إذا نكحَ العبدُ بغير إذن مواليه فنكاحه باطل» أخرجه أبو داود وقال: هذا الحديث ضعيف، وهو موقوف، وهو قول ابن عمر (١) .\n_________\n(١) رواه أبو داود رقم (٢٠٧٩) في النكاح، باب في نكاح العبد بغير إذن سيده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٠٧٩) قال: حدثنا عقبة بن مكرم، قال: حدثنا أبو قتيبة، عن عبد الله بن عمر، عن نافع فذكره.","vol":"11","page":459},{"text":"٩٠٠٦ - (د ت) جابر بن عبد الله - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «أيُّما عبد تزوج بغير إذن مواليه فهو عاهر» . أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٢٠٧٨) في النكاح، باب في نكاح العبد بغير إذن سيده، والترمذي رقم (١١١١) و(١١١٢) في النكاح، باب ما جاء في نكاح العبد بغير إذن سيده، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا الحاكم ٢ / ١٩٤ وصححه ووفقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٣٠٠) قال: حدثنا وكيع. والدارمي (٢٢٣٩) قال: أخبرنا أبو نعيم. وأبو داود (٢٠٧٨) قال: حدثنا أحمد بن حنبل، وعثمان بن أبي شيبة.\nكلاهما - عن وكيع.- كلاهما - وكيع، وأبو نعيم - قالا: حدثنا الحسن بن صالح..\n٢- وأخرجه أحمد (٣/٣٧٧) والترمذي (١١١٢) قال: حدثنا سعيد بن يحيى بن سعيد الأموي.\nكلاهما - أحمد، وسعيد بن يحيى - قالا: حدثنا يحيى بن سعيد الأموي، قال: حدثنا ابن جريج.\n٣- وأخرجه أحمد (٣/٣٨٢) قال: حدثنا يزيد بن هارون، قال؛ أخبرنا همام بن يحيى، عن القاسم بن عبد الواحد.\n٤- وأخرجه الترمذي (١١١١) قال: حدثنا علي بن حجر، قال: أخبرنا الوليد بن مسلم، عن زهير بن محمد.\nأربعتهم - الحسن، وابن جريج، والقاسم، وزهير - عن عبد الله بن محمد بن عقيل، فذكره.","vol":"11","page":459},{"text":"٩٠٠٧ - (ط) أبو الزبير المكي أن عمر بن الخطاب - ﵁ - «أُتِيَ بنكاح لم يَشْهد عليه إلا رجل وامرأة، فقال: هذا نكاح السِّرّ، ولا أُجيزه، ولو كنتُ تقدَّمت فيه لَرَجَمْتُ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٣٥ في النكاح، باب جامع ما لا يجوز من النكاح، وإسناده منقطع، فإن أبا الزبير المكي لم يدرك عمر ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١١٦١) عن أبي الزبير المكي، فذكره.","vol":"11","page":459},{"text":"<span data-type=\"title\" id=toc-2013>الفرع الثاني: في الاستئذان والإجبار</span>\n٩٠٠٨ - (م ط ت د س) عبد الله بن عباس - ﵄ - أن النبيَّ - ﷺ- قال: «الأيِّم أحقُّ بنفسها من وليِّها، والبِكْرُ تُستأذَن في نفسها، وإذنُها صُماتها» .\nوفي رواية نحوه قال: «والبِكر يستأذِنها أبوها في نفسها، وإذنُها صُماتُها» وربما قال: «وصَمتُها إقرارُها» أخرجه مسلم والنسائي. وأخرج الموطأ والترمذي وأبو داود الأولى.\nوفي رواية لأبي داود والنسائي قال: «ليس للوليِّ مع الثيِّب أمْرٌ، واليتيمة تُستأمر، وصَمتُها إقرارُها» (١) .\n_________\n(١) رواه مسلم رقم (١٤٢١) في النكاح، باب استئذان الثيب في النكاح بالنطق والبكر بالسكوت، والموطأ ٢ / ٥٢٤ في النكاح، باب استئذان البكر والأيم في أنفسهما، والترمذي رقم (١١٠٨) في النكاح، باب ما جاء في استئمار البكر والثيب، وأبو داود رقم (٢٠٩٨) في النكاح، باب في الثيب، والنسائي ٦ / ٨٤ في النكاح، باب استئذان البكر في نفسها، وباب استئمار الأب البكر في نفسها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ (٣٢٥) والحميدي (٥١٧) قال: حدثنا سفيان، قال: حدثنا زياد بن سعد. وأحمد (١/٢١٩) (١٨٨٨) و(١/٢٤١) (٢١٦٣) قال: حدثنا عبد الرحمن بن مهدي، عن مالك. وفي (١/٢١٩) (١٨٩٧) قال: حدثنا سفيان، عن زياد بن سعد. وفي (١/٢٦١) (٢٣٦٥) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق، قال: حدثني صالح بن كيسان. وفي (١/٣٤٥) (٣٢٢٢) قال: حدثنا وكيع، عن مالك بن أنس. وفي (١/٣٦٢) (٣٤٢١) قال: حدثنا ابن نمير، قال: حدثنا مالك يعني ابن أنس. والدارمي (٢١٩٤) قال: حدثنا خالد بن مخلد، قال: حدثنا مالك. وفي (٢١٩٥) قال: حدثنا إسحاق بن عيسى، قال: حدثني مالك. ومسلم (٤/١٤١) قال: حدثنا سعيد بن منصور، وقتيبة بن سعيد، قالا: حدثنا مالك. (ح) وحدثنا يحيى بن يحيى، قال: قلت لمالك. (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا سفيان، عن زياد بن سعد. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان، عن زياد بن سعد. وأبو داود (٢٠٩٨) قال: حدثنا أحمد بن يونس، وعبد الله بن مسلمة، قالا: أخبرنا مالك. وفي (٢٠٩٩) قال: حدثنا أحمد بن حنبل، قال: حدثنا سفيان، عن زياد بن سعد. وابن ماجه (١٨٧٠) قال: حدثنا إسماعيل بن موسى السدي، قال: حدثنا مالك بن أنس. والترمذي (١١٠٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا مالك بن أنس. والنسائي (٦/٨٤) قال: أخبرنا قتيبة، قال: حدثنا مالك. (ح) وأخبرنا محمود بن غيلان، قال: حدثنا أبو داود، قال: حدثنا شعبة، عن مالك بن أنس.. (ح) وأخبرني أحمد بن سعيد الرباطي، قال: حدثنا يعقوب، قال: حدثني أبي، عن ابن إسحاق، قال: حدثني صالح بن كيسان. وفي (٦/٨٥) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان، عن زياد بن سعد.\nثلاثتهم - مالك، وزياد بن سعد، وصالح بن كيسان - عن عبد الله بن الفضل بن ربيعة.\n٢- وأخرجه أحمد (١/٢٧٤) (٢٤٨١) قال: حدثنا أبو أحمد. وفي (١/٣٥٥) (٣٣٤٣) قال: حدثنا وكيع، قال: حدثنا سفيان. والدارمي (٢١٩٦) قال: أخبرنا عبيد الله بن عبد المجيد.\nثلاثتهم - أبو أحمد، سفيان، وعبيد الله - عن عبيد الله بن عبد الرحمن بن موهب.\n٣- وأخرجه أحمد (١/٣٣٤) (٣٠٨٧) وأبو داود (٢١٠٠) قال: حدثنا الحسن بن علي. والنسائي (٦/٨٥) قال: أخبرنا محمد بن رافع.\nثلاثتهم -أحمد بن حنبل، والحسن، وابن رافع - قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر، عن صالح بن كيسان.\nثلاثتهم - عبد الله بن الفضل، وعبيد الله بن عبد الرحمن، وصالح بن كيسان، عن نافع بن جبير، فذكره.\nفي رواية زياد بن سعد س: سالثيب أحق بنفسها.» .\nورواية صالح بن كيسان: «ليس للولي مع الثيب أمر، واليتيمة تستأمر، فصمتها إقرارها.» .","vol":"11","page":460},{"text":"٩٠٠٩ - (خ م ت د س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا تُنكَح الأيِّم حتى تُستأمَرَ، ولا البِكرُ حتى تُستأذَنَ، قالوا: يا رسولَ الله، كيف إذنُها؟ قال: أن تَسكُتَ» . ⦗٤٦١⦘ أخرجه الجماعة إلا الموطأ، إلا أن لفظ الترمذي «وإذنُها الصمت» .\nوفي رواية لأبي داود والترمذي والنسائي: أنَّ رسولَ الله - ﷺ- قال: «اليتيمة تُستأمر في نفسها، فإن صمتت فهو إذنُها، وإن أبت فلا جواز عليها» .\nقال أبو داود: زاد بعض الرواة: «فإن بكت أو سكتت» قال: «وبَكَتْ» ليس بمحفوظ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n [(تستأمر) إنما قال في حق الأيِّم «تستأمَر» وفي حق البكر «تستأذَن» لأن «الاستئمار» طلب الأمر من قِبَلها، وأمرها لا يكون إلا بنطق، وأما «الاستئذان» فهو طلب الإذن، وقد يعلم إذنها بسكوتها، لأن السكوت من أمارات الرضى] .\n(فلا جواز عليها) أراد بقوله: فلا جواز عليها، أي: لا ولاية عليها لغير أبيها، وحيث هي يتيمة قد مات أبوها، فلا يجبرها على النكاح أحد إذا أبَتْ.\n_________\n(١) رواه البخاري ٩ / ١٦٤ في النكاح، باب لا ينكح الأب وغيره البكر والثيب إلا برضاها، وفي الحيل، باب في النكاح، ومسلم رقم (١٤١٩) في النكاح، باب استئذان الثيب في النكاح بالنطق والبكر بالسكوت، والترمذي رقم (١١٠٧) و(١١٠٩) في النكاح، باب ما جاء في استئمار البكر والثيب، وباب ما جاء في إكراه اليتيمة على التزويج، وأبو داود رقم (٢٠٩٢) و(٢٠٩٣) في النكاح، باب في الاستئمار، والنسائي ٦ / ٨٥ في النكاح، باب استئمار الثيب في نفسها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٢٩) قال: حدثنا هشيم، عن عمر بن أبي سلمة.\n٢- وأخرجه أحمد (٢/٢٥٠، ٤٢٥) قال: حدثنا إسماعيل قال: حدثنا الحجاج بن أبي عثمان. وفي (٢/٢٧٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٢/٤٣٤) قال: حدثنا عبد الملك بن عمرو. قال: حدثنا هشام والدارمي (٢١٩٢) قال: أخبرنا أبو المغيرة. قال: حدثنا الأوزاعي. وفي (٢١٩٣) قال: أخبرنا وهب بن جرير. قال: حدثنا هشام. والبخاري (٧/٢٣) قال: حدثنا معاذ بن فضالة. قال: حدثنا هشام. وفي (٩/٣٣) قال: حدثنا أبو نعيم. قال: حدثنا شيبان. ومسلم (٤/١٤٠) قال: حدثني عبيد الله بن عمر بن ميسرة القوارير. قال: حدثنا خالد بن الحارث. قال: حدثنا هشام. (ح) وحدثني زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم. قال: حدثنا الحجاج بن أبي عثمان. (ح) وحدثني إبراهيم بن موسى. قال: أخبرنا عيسى، يعني ابن يونس، عن الأوزاعي. (ح) وحدثني زهير بن حرب. قال: حدثنا حسين بن محمد. قال: حدثنا شيبان. (ح) وحدثني عمرو الناقد ومحمد بن رافع. قالا: حدثنا عبد الرزاق، عن معمر. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي. قال: أخبرنا يحيى بن حسان. قال: حدثنا معاوية. وأبو داود (٢٠٩٢) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا أبان. وابن ماجه (١٨٧١) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. قال: حدثنا الوليد بن مسلم. قال: حدثنا الأوزاعي. والترمذي (١١٠٧) قال: حدثنا إسحاق بن منصور. قال: أخبرنا محمد بن يوسف. قال: حدثنا الأوزاعي. والنسائي (٦/٨٥) قال: أخبرنا يحيى بن درست. قال: حدثنا أبو إسماعيل. وفي (٦/٨٦) قال: أخبرنا محمد بن عبد الأعلى. قال: حدثنا خالد، وهو ابن الحارث. قال: حدثنا هشام.\nثمانيتهم - الحجاج، ومعمر، وهشام الدستوائي، والأوزاعي، وشيبان، ومعاوية بن سلام، وأبان بن يزيد العطار، وأبو إسماعيل - عن يحى بن أبي كثير.\nكلاهما - عمر بن أبي سلمة، ويحيى - عن أبي سلمة بن عبد الرحمن، فذكره.","vol":"11","page":460},{"text":"٩٠١٠ - (خ م س) عائشة - ﵂ - قالت: «قلت: ⦗٤٦٢⦘ يا رسولَ الله تُستأمَر النساء في أبضاعهن؟ قال: نعم، قلت: فإن البِكْرَ تُستأمَر فتستحي فتسكت قال: سُكاتُها إذنُها» .\nوفي رواية قالت: قال رسولُ الله - ﷺ-: «البِكْر تُسْتَأْذَنُ، قلت: إنَّ البِكر تستحي، قال: إذنُها صُمَاتُها» .\nوفي أخرى قالت: «سألتُ رسول الله - ﷺ- عن الجارية يُنكحها أهلها: أتستأمَر أم لا؟ فقال رسولُ الله - ﷺ-: نعم تستأمَر، قالت عائشة: فقلت له: فإنها تستحي، فقال رسولُ الله - ﷺ-: فذلك إِذنُها إذا هي سكتت» أخرجه البخاري ومسلم. وأخرج النسائي الرواية الأولى (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في أبضاعهن) كنى بالأبضاع عن النكاح، يقال: مَلَكَ فلان بُضْع فلانة: إذا ملك عقد نكاحها، وهي في الأصل كناية عن موضع الغشيان، والمباضعة: المباشرة.\n_________\n(١) رواه البخاري ٩ / ١٦٥ في النكاح، باب لا ينكح الأب وغيره البكر والثيب إلا برضاها، وفي الإكراه، باب لا يجوز نكاح المكره، وفي الحيل، باب في النكاح، ومسلم رقم (١٤٢٠) في النكاح، باب استئذان الثيب في النكاح بالنطق، والبكر بالسكوت، والنسائي ٦ / ٨٥ و٨٦ في النكاح، باب إذن البكر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٥) قال: حدثنا معاذ. قال: حدثنا ابن جريج. وفي (٦/٤٥ و٢٠٣) قال: حدثنا يحيى، عن ابن جريج. وفي (٦/١٦٥) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. والبخاري (٧/٢٣) قال: حدثنا عمرو بن الربيع بن طارق. قال: أخبرنا الليث. وفي (٩/٢٦) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان، عن ابن جريج. وفي (٩/٣٣) قال: حدثنا أبو عاصم، عن ابن جريج. ومسلم (٤/١٤٠) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن إدريس، عن ابن جريج. (ح) وحدثنا إسحاق بن إبراهيم ومحمد بن رافع، جميعا عن عبد الرزاق. قال: أخبرنا ابن جريج. والنسائي (٦/٨٥) قال: أخبرنا إسحاق بن منصور. قال: حدثنا يحيي بن سعيد، عن ابن جريج.\nكلاهما - ابن جريج، والليث - عن ابن أبي مليكة. قال ابن جريج: سمعت ابن أبي مليكة - يحدث عن ذكوان أبي عمرو مولى عائشة، فذكره.","vol":"11","page":461},{"text":"٩٠١١ - (ط) سعيد بن المسيب - ﵀ - أن عمرَ بن الخطاب ⦗٤٦٣⦘ ﵁ - قال: «لا تُنكَح المرأةُ إلا بإذن وليِّها، أو ذي الرأيِّ من أهلها، أو السلطان» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٢٥ بلاغًا في النكاح، باب استئذان البكر والأيم في أنفسهما، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١١٣٨) أنه بلغه عن سعيد بن المسيب، فذكره.","vol":"11","page":462},{"text":"٩٠١٢ - (د) عبد الله بن عباس - ﵄ - «أنَّ جاريةً بِكرًا أتت رسولَ الله - ﷺ- فذكرت أن أباها زوَّجَها وهي كارهة، فخيَّرها رسولُ الله - ﷺ-» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٠٩٦) في النكاح، باب في البكر يزوجها أبوها ولا يستأمرها، ورواه أيضًا أحمد في \" المسند \" رقم (٢٤٦٩)، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٧٣) (٢٤٦٩) وأبو داود (٢٠٩٦) قال: حدثنا عثمان بن أبي شيبة. وابن ماجه (١٨٧٥) قال: حدثنا أبو السقر يحيى بن يزداد العسكري. والنسائي في الكبرى تحفة الأشراف (٦٠٠١) عن محمد بن داود المصيصي.\nأربعتهم - أحمد، وعثمان بن أبي شيبة، وأبو السقر، ومحمد بن داود - عن حسين بن محمد، قال: حدثنا جرير بن حازم.\n٢- وأخرجه ابن ماجه (١٨٧٥) قال: حدثنا محمد بن الصباح. والنسائي في الكبرى تحفة الأشراف (٦٠٠١) عن أيوب بن محمد الرقي. أخرجه الترمذي (١١٠٣) قال: حدثنا يوسف بن حماد البصري، قال: حدثنا عبد الأعلى، عن سعيد، عن قتادة، عن جابر بن زيد، فذكره.","vol":"11","page":463},{"text":"٩٠١٣ - (خ ط د س) القاسم بن محمد ﵀ «أنَّ امرأةً من ولد جعفر (١) تخوّفت أن يزوِّجَها وليُّها وهي كارهة، فأرسلت إلى شيخَين من الأنصار - عبد الرحمن ومجمِّعٍ ابني جارية - فقالا: فلا تَخْشَينَ، فإن خَنْساءَ بنت خِذام (٢) أنكحها أبوها وهي كارهة، فردَّ النبيُّ - ﷺ- ذلك» . قال سفيان: وأما عبد الرحمن - يعني ابن القاسم - فسمعته يقول: عن أبيه «أنَّ خنساء» .\nوفي رواية عن عبد الرحمن ومجمّع ابني يزيد بن جارية الأنصاري عن خنساء بنت خِذام الأنصارية: «أنَّ أباها زوجها وهي ثيب، فكرهت ذلك فأتت رسولَ الله - ﷺ- فردَّ نكاحه» أخرجه البخاري. ⦗٤٦٤⦘\nوأخرج الموطأ وأبو داود والنسائي الثانية (٣) .\n_________\n(١) قال الحافظ في \" الفتح \": يغلب على الظن أنه جعفر بن أبي طالب.\n(٢) وضبطه الحافظ في \" الفتح \" و\" التقريب \": بالدال المهملة، وهو كذلك في الموطأ، وعند أبي داود والنسائي بالذال المعجمة، كما في الأصل.\n(٣) رواه البخاري ٩ / ١٦٦ - ١٦٧ في النكاح، باب إذا زوج ابنته وهي كارهة فنكاحه مردود، وفي الإكراه، باب لا يجوز نكاح المكره، وفي الحيل، باب في النكاح، والموطأ ٢ / ٥٣٥ في النكاح، باب جامع ما لا يجوز من النكاح، وأبو داود رقم (٢١٠١) في النكاح، باب في الثيب، والنسائي ٦ / ٨٦ في النكاح، باب الثيب يزوجها أبوها وهي كارهة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٣٣١لاوأحمد (٦/٣٢٨) قال: حدثنا عبد الرحمن بن مهدي. (ح) وإسحاق بن عيسى. (ح) قال: عبد الله: وحدثنا مصعب. والبخاري (٧/٢٣) قال: حدثنا إسماعيل. وفي (٩/٢٦) قال: حدثنا يحيى بن قزعة. وأبو داود (٢١٠١) قال: حدثنا القعنبي. والنسائي (٦/٨٦) قال: أخبرني هارون بن عبد الله. قال: حدثنا معن. (ح) وأنبأنا محمد بن سلمة. قال: حدثنا عبد الرحمن بن القاسم.\nثمانيتهم - عبد الرحمن بن مهدي، وإسحاق بن عيسى، ومصعب، وإسماعيل، ويحيى بن قزعة، والقعنبي، ومعن، وعبد الرحمن بن القاسم - عن مالك، عن عبد الرحمن بن القاسم، عن أبيه، عن عبد الرحمن ومجمع ابني يزيد بن جارية فذكراه.\n* وأخرجه أحمد (٦/٣٢٨) قال: حدثنا أبو معاوية. قال: حدثنا يحيى بن سعيد. قال: حدثنا القاسم بن محمد، عن مجمع بن يزيد، عن أم مجمع فذكرته.","vol":"11","page":463},{"text":"٩٠١٤ - (س) عائشة - ﵂ - «أنَّ فتاةً دَخَلَتْ عليها، فقالت: إنَّ أبي زوَّجني من ابن أخيه، ليَرفَع بي خَسيستَهُ، وأنا كارهة. قالت: اجلسي حتى يأتيَ رسولُ الله - ﷺ- فجاء رسولُ الله - ﷺ- فأخبرتْهُ فأرسل إلى أبيها فدعاه، فجعل الأمرَ إليها، فقالت: يا رسولَ الله، قد أجَزْتُ ما صنع أبي، ولكن أردتُ أن أُعْلِمَ الناس: أنْ ليس للآباء من الأمرِ شيء» . وفي نسخة السماع: «أردتُ أن أعْلَمَ: أللنساء من الأمر شيء؟» . أخرجه النسائي (١) .\n_________\n(١) ٦ / ٨٧ في النكاح، باب البكر يزوجها أبوها وهي كارهة، ورواه أيضًا أحمد في \" المسند \" ٦ / ١٣٦، من حديث عبد الله بن بريدة بن الحصيب الأسلمي عن عائشة، ورواه ابن ماجة رقم (١٨٧٤) في النكاح، باب من زوج ابنته وهي كارهة، من حديث عبد الله بن بريدة بن الحصيب عن أبيه، قال البوصيري في \" الزوائد \": إسناده صحيح. وقد رواه غير المصنف من حديث عائشة وغيرها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٣٦) قال: حدثنا وكيع. والنسائي (٦/٨٦) قال: أخبرنا زياد بن أيوب. قال: حدثنا علي بن غراب.\nكلاهما - وكيع، وعلي بن غراب - عن كهمس بن الحسن، عن عبد الله بن بريدة، فذكره.","vol":"11","page":464},{"text":"٩٠١٥ - (د) عبد الله بن عمر - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «آمِرُوا النساء في بناتهنَّ» أخرجه أبو داود (١) .\n⦗٤٦٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (آمِروا النساء) أي: استأذِنوهن وشاوروهن، قال الخطابي: وهو أمر استحباب من جهة استطابة أنفسهن، وحسن العشرة معهن، لأن في ذلك بقاءً للصحبة بين البنت وزوجها، إذا كان برضى الأم، خوفًا من وقوع الوحشة بينهما إذا لم يكن برضاها، إذ البنات إلى الأمّهات أمْيَلُ، وفي سماع قولهن أرغَبُ، ولأن المرأة ربما علمت من حال بنتها - الخافي عن أبيها - أمرًا لا يصلح معه النكاح، من علة تكون بها، أو آفة تمنع من وفاء حقوق النكاح، وعلى نحو هذا يُتأوَّل قوله - ﷺ-: «لا تزوج البكر إلا بإذنها، وإذنها سكوتها» وذلك: أنها قد تستحي أن تُفْصح بالإذن، وأن تظهر الرغبة في النكاح، فيستدل بسكوتها على سلامتها من آفةٍ تمنع الجماع، أو سبب لا يصلح معه النكاح.\n_________\n(١) رقم (٢٠٩٥) في النكاح، باب في الاستئمار، وفي سنده رجل مجهول، قال الشافعي: ولا يختلف الناس أن ليس لأمها فيها أمر، ولكن على معنى الاستطابة للنفس، وقال غيره: ولأن ذلك أبقى للصحبة وأدعى إلى الألفة بين البنات وأزواجهن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٣٢٤) وأحمد (٢/٢١) (٤٧٢٢) قال: حدثنا يحيى عن عبيد الله. وفي (٢/١٢٢) (٦٠٣٤، ٦٠٣٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. (٢/١٢٤) (٦٠٦٠) قال: حدثنا يونس، قال: حدثنا ليث. وفي (٢/١٢٦) (٦٠٨٨) قال: حدثنا يونس، قال: حدثنا حماد، يعني ابن زيد عن أيوب. وفي (٢/١٣٠) (٦١٣٥) قالا: حدثنا يعقوب، وسعد قالا: حدثنا أبي، عن محمد بن إسحاق. وفي (٢/١٤٢) (٦٢٧٦) قال: حدثنا ابن نمير، ومحمد بن عبيد، قالا: حدثنا عبيد الله. وفي (٢/١٥٣) (٦٤١١) قال: حدثنا عارم، قال: حدثنا حماد، عن أيوب. وفي (٢/١٥٣) (٦٤١٧) قال: حدثنا عبد الصمد، قال: حدثنا صخر. وعبد بن حميد (٧٥٦) قال: حدثنا محمد بن عبيد، قال: حدثنا عبيد الله. والدارمي (٢١٨٢) قال: حدثنا عبد الله بن سعيد، قال: حدثنا عقبة بن خالد، عن عبيد الله. والبخاري (٧/٢٤) قال: حدثنا مكي بن إبراهيم، قال: حدثنا ابن جريج. ومسلم (٤/١٣٨) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا ابن رمح، قال: أخبرنا الليث. وفي (٤/١٣٨ و٥/٣) قال: حدثني زهير بن حرب، ومحمد بن المثنى، جميعا عن يحيى القطان. قال زهير: حدثنا يحيى، عن عبيد الله. وفي (٤/١٣٨) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر، عن عبيد الله. (ح) وحدثنيه أبو كامل الجحدري، قال: حدثنا حماد، قال: حدثنا أيوب. وأبو داود (٢٠٨١) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الله بن نمير، عن عبيد الله وابن ماجه (١٨٦٨) قال: حدثنا يحيى بن حكيم. قال: حدثنا يحيى بن سعيد، عن عبيد الله بن عمر. والترمذي (١٢٩٢) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٦/٧١) قال: أخبرنا قتيبة، قال: حدثنا الليث. وفي (٦/٧٣) قال: أخبرني إبراهيم بن الحسن، قال: حدثنا الحجاج بن محمد، قال: قال ابن جريج. وفي (٧/٢٥٨) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا أبو معاوية، قال: حدثنا عبد الله.\nثمانيتهم - مالك، وعبيد الله، وشعيب، وأيوب، وليث بن سعد، وابن إسحاق، وصخر، وابن جريج - عن نافع، فذكره.\n* زاد صخر: «نهى رسول الله -ﷺ- يبيع حاضر لباد، وكان يقول: لا تلقوا البيوع،» الحديث.","vol":"11","page":464},{"text":"<span data-type=\"title\" id=toc-2014>الفرع الثالث: في الكفاءة</span>\n٩٠١٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا خَطَبَ إليكم من تَرضَون دِينه وخُلقَه فزوجوه، إلا أن تفعلوا تكن فتنة في الأرض وفساد عريض» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٨٤) في النكاح، باب إذا جاءكم من ترضون دينه فزوجوه، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجه (١٩٦٧) قال: حدثنا محمد بن شابور الرقي. والترمذي (١٠٨٤) قال: حدثنا قتيبة.\nكلاهما - محمد، وقتيبة - عن عبد الحميد بن سليمان الأنصري، عن ابن عجلان، عن ابن وثيمة النصري، فذكره.\n* قال الترمذي: حديث أبي هريرة قد خولف عبد الحميد بن سليمان في هذا الحديث. ورواه الليث بن سعد، عن ابن عجلان، عن أبي هريرة، عن النبي -ﷺ- مرسلا.\nقال الترمذي: قال محمد يعني البخاري: وحديث الليث أشبه، ولم يعد حديث عبد الحميد محفوظا.","vol":"11","page":465},{"text":"٩٠١٧ - (ت) أبو حاتم المزني - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا جاءكم مَن تَرضَون دِينَهُ وخُلُقَه فأنكحوه، إلا تفعلوا تكُنْ فتنة في الأرض وفسادٌ، قالوا: يا رسولَ الله، وإن كان فيه؟ (١) قال: إذا جاءكم مَنْ ترضون دِينه وخلقه فأنكحوه - ثلاث مرات» أخرجه الترمذي (٢) .\n_________\n(١) أي شيء من قلة المال أو عدم الكفاءة.\n(٢) رقم (١٠٨٥) في النكاح، باب إذا جاءكم من ترضون دينه فزوجوه، وهو حديث حسن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٠٨٥) قال: حدثنا محمد بن عمرو السواق البلخي، قال: حدثنا حاتم بن إسماعيل، عن عبد الله بن مسلم بن هرمز، عن محمد وسعيد ابني عبيد، فذكراه.","vol":"11","page":466},{"text":"٩٠١٨ - (د) أبو هريرة - ﵁ - «أن أبا هندٍ حَجَمَ رسولَ الله - ﷺ- في يافوخِهِ، فسمعتُ رسولَ الله - ﷺ- يقول: يا بني بياضة أنكحوا أبا هند، وانْكِحُوا إِليه، قال: وإن كان في شيء مما تَدَاوَوْن به خير: فالحجامة» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يافوخه) اليافوخ: وسط الرأس.\n_________\n(١) رقم (٢١٠٢) في النكاح، باب في الأكفاء، وإسناده جيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (١٢٠٢) قال: حدثنا عبد الواحد بن غياث قال: حدثنا حماد. قال: حدثنا محمد بن عمرو، عن أبي سلمة، فذكره.","vol":"11","page":466},{"text":"٩٠١٩ - (س) بريدة بن الحصيب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إنَّ أحْسَابَ أهلِ الدنيا الذين يذهبون إليه: المال» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٦٤ في النكاح، باب الحسب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٥٣) قال: حدثنا زيد بن الحباب. وفي (٥/٣٦١) قال: حدثنا علي بن الحسن. والنسائي (٦/٦٤) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا أبو تميلة.\nثلاثتهم - زيد، وعلي بن الحسن، وأبو تميلة - عن حسين بن واقد، عن ابن بريدة، فذكره.","vol":"11","page":466},{"text":"٩٠٢٠ - (خ س) عائشة - ﵂ - أن أبا حذيفة بن عتبة بن ⦗٤٦٧⦘ ربيعة بن عبد شمس - وكان ممن شهد بدرًا مع رسول الله - ﷺ- «تَبَنَّى سالمًا وأنكحه بنت أخيه هندَ بنتَ الوليد بن عُتبة بن ربيعة - وهو مولى لامرأة من الأنصار - كما تبَّنى رسولُ الله - ﷺ- زيدًا وكان من تبَّنى رجلًا في الجاهلية دعاه الناس لأبيه، فورث [من] ميراثه، حتى أنزل الله ﷿ في ذلك ﴿ادْعوهم لآبائهم هو أقسط عند الله فإن لم تعلموا آباءهم فإخوانُكم في الدِّين ومواليكم﴾ [الأحزاب: ٥] فمن لم يُعلَم له أبٌ كان مولى وأخًا في الدِّين» .\nوفي رواية عن عائشة وأُمِّ سلمة «أنَّ أبا حذيفة بن عتبة بن عبد شمس - وكان ممن شهد بدرًا - ... وذكر نحوه، وفيه: وكانت هند بنت الوليد بن عتبة من المهاجرات الأُوَل، وهي يومئذ أفضل أيامَى قريش، فلما أنزل الله - ﷿ - في زيد بن حارثة ﴿ادعوهم لآبائهم هو أقسط عند الله﴾ رُدَّ كلُّ أحد ينتمي من أولئك إلى أبيه، فإن لم يعلم أبوه رُدَّ إلى مواليه» . أخرجه النسائي والبخاري، إلا أن البخاري لم يسمِّها (١) .\nوزاد رزين «فأنكرت قريش فعل أبي حذيفة، وقالوا: أنكَحَ ابنة أخيه مولى؟ فقال: ما أعلم إلا أنَّه خير منها، فأُعجبوا من قوله أشدَّ من ⦗٤٦٨⦘ عجبهم بفعله، فجاءت سَهْلةُ امرأة أبي حذيفة - وهي بنت سُهيلِ بن عمرو القرشي، ثم العامري - رسولَ الله - ﷺ-، فقالت: كُنَّا نرى سالمًا ولدًا، وقد أنزل الله ما علمت ...» فذكر حديث الرضاعة، وسيجيء في موضعه من الباب الثالث من كتاب النكاح.\n_________\n(١) رواه البخاري ٩ / ١١٣ و١١٤ في النكاح، باب الأكفاء في الدين، وفي المغازي، باب شهود الملائكة بدرًا، والنسائي ٦ / ٦٣ و٦٤ في النكاح، باب تزويج المولى العربية، ورواه أيضًا أبو داود رقم (٢٠٦١) في النكاح، باب من حرم به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٢٠١) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. وفي (٦/. ٢٢٨) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢٥٥) قال: حدثنا عثمان بن عمر. قال: أخبرنا مالك. وفي (٦/٢٦٩) قال: حدثنا يعقوب، قال: حدثنا أبي، عن ابن إسحاق. وفي (٦/٢٧٠) قال: حدثنا يعقوب. قال: حدثنا ابن أخي ابن شهاب. والدارمي (٢٢٦٢) قال: أخبرنا أبو اليمان الحكم بن نافع. قال: أخبرنا شعيب. والبخاري (٥/١٠٤) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٧/٩) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. والنسائي (٦/٦٣) قال: أخبرنا عمران بن بكار بن راشد. قال: حدثنا أبو اليمان. قال: أنبأنا شعيب. وفي الكبرى تحفة الأشراف (١٢/١٦٤٢١) عن الربيع بن سليمان بن داود، عن أبي الأسود، واسمه النضر بن عبد الجبار وإسحاق بن بكر بن مضر. كلاهما - عن بكر بن مضر، عن جعفر بن ربيعة. وفي (١٢/١٦٤٦٧) عن عمرو بن منصور، عن أبي اليمان، عن شعيب.\nثمانيتهم - ابن جريج، ومعمر، ومالك، ومحمد بن إسحاق، وابن أخي بن شهاب، وشعيب بن أبي حمزة، وعقيل، وجعفر بن ربيعة - عن الزهري، عن عروة بن الزبير، فذكره.\n* وأخرجه أبو داود (٢٠٦١) قال: حدثنا أحمد بن صالح. قال: حدثنا عنبسة. قال: حدثني يونس، عن ابن شهاب. قال: حدثني عروة بن الزبير، والنسائي (٦/٦٤) قال: أخبرنا محمد بن نصر. قال: حدثنا أيوب بن سليمان بن بلال. قال: حدثني أبو بكر بن أبي أويس، عن سليمان بن بلال. قال: قال يحيى، يعني ابن سعيد: وأخبرني ابن شهاب. قال: حدثني عروة بن الزبير وابن عبد الله بن ربيعة.\nكلاهما - عروة، وابن عبد الله بن ربيعة - عن عائشة زوج النبي -ﷺ- وأم سلمة زوج النبي -ﷺ-، نحوه.\n* وأخرجه مالك الموطأ صفحة (٣٧٤) عن ابن شهاب، أنه سئل عن رضاعة الكبير؟ فقال: أخبرني عروة بن الزبير، أن أبا حذيفة بن عتبة بن ربيعة. وكان من أصحاب رسول الله -ﷺ- فذكره مرسلا، ليس فيه عائشة.","vol":"11","page":466},{"text":"٩٠٢١ - (د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يَنكح الزاني المجلود إلا مثلَه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٠٥٢) في النكاح، باب قوله تعالى ﴿الزاني لا ينكح إلا زانية﴾، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٠٥٢) قال: حدثنا مسدد وأبو معمر قالا: ثنا عبد الوارث، عن حبيب، حدثني عمرو بن شعيب، عن سعيد المقبري، عن أبي هريرة، فذكره.","vol":"11","page":468},{"text":"<span data-type=\"title\" id=toc-2015>الباب الثالث: في موانع النكاح</span>، وفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-2016>الفصل الأول: في الحرمة المؤبدة</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2017>الفرع الأول: في النسب والصِّهْر</span>\n٩٠٢٢ - (خ) عبد الله بن عباس - ﵄ - قال: «حَرُم من النسب سبع، ومن الصِّهر سبع، ثم قرأ ﴿حُرِّمت عليكم أُمَّهاتُكم وبناتُكم ⦗٤٦٩⦘ وأخَواتُكم وعَمّاتُكم وخالاتكم وبناتُ الأخ وبناتُ الأختِ وأُمّهاتُكم اللاتي أرضعنكم وأخَوَاتُكم من الرَّضاعة وأُمَّهاتُ نسائكم وربائبُكم اللاتي في حُجوركم من نسائكم اللاتي دخلتم بهن فإن لم تكونوا دخلتم بهن فلا جناح عليكم وحلائلُ أبنائكم الذين من أصلابكم وأن تجمعوا بين الأختين إِلا ما قد سلف إن الله كان غفورًا رحيمًا﴾ [النساء: ٢٣]» أخرجه البخاري (١) .\n_________\n(١) ٩ / ١٣٢ في النكاح، باب ما يحل من النساء وما يحرم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٣) قال: وقال لنا أحمد بن حنبل: حدثنا يحيى بن سعيد، عن سفيان، قال: حدثني حبيب، عن سعيد بن جبير، فذكره.","vol":"11","page":468},{"text":"٩٠٢٣ - (ت) عمرو بن شعيب عن أبيه عن جده أنَّ رسولَ الله - ﷺ- قال: «أيُّما رجلٍ نكح امرأة، فدخل بها، فلا يحلُّ له نكاحُ ابنتها، وإن لم يكن دخل بها، فلينكح ابنتَها، وأيُّما رجلٍ نكح امرأةً فلا يحلُّ له أن ينكح أُمَّها، دخل بها أو لم يدخل» أخرجه الترمذي (١) .\n_________\n(١) رقم (١١١٧) في النكاح، باب ما جاء فيمن يتزوج المرأة ثم يطلقها قبل أن يدخل بها هل يتزوج ابنتها أم لا، من حديث ابن لهيعة عن عمرو بن شعيب عن أبيه عن جده، وإسناده ضعيف، وإن كان معناه صحيحًا، وقال الترمذي: هذا حديث لا يصح، من قبل إسناده، وإنما رواه ابن لهيعة والمثنى بن الصباح عن عمرو بن شعيب عن أبيه عن جده، وابن لهيعة والمثنى بن الصباح يضعفان في الحديث، قال: والعمل على هذا عند أكثر أهل العلم قالوا: إذا تزوج الرجل امرأة ثم طلقها قبل أن يدخل بها حل له أن ينكح ابنتها، وإذا تزوج الرجل الابنة فطلقها قبل أن يدخل بها لم يحل له نكاح أمها، لقوله تعالى: ﴿وأمهات نسائكم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١١٧) قال: حدثنا قتيبة، قال: حدثنا ابن لهيعة، عن عمرو بن شعيب، عن أبيه، فذكره.\n* قال الترمذي: هذا حديث لا يصح من قبل إسناده، وإنما رواه ابن لهيعة والمثنى بن الصباح، عن عمرو بن شعيب. والمثنى بن الصباح وابن لهيعة يضعفان في الحديث.","vol":"11","page":469},{"text":"٩٠٢٤ - (ط) زيد بن ثابت - ﵁ - «سئل عن رجل تزوج امرأةً ثم فارقها قبل أن يُصيبَها، هل تحل له أمُّها؟ فقال زيد بن ثابت: لا ⦗٤٧٠⦘، الأمُّ مبهمةٌ ليس فيها شرط، وإنما الشرط في الربائب» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مبهمة) قال الأزهري: يذهب كثير من الناس إلى أنه قيل لها «مبهمة» لأنه أبْهم أمرها، فلم يتبين أنهن أمَّهات المدخول بهن، أو أمهات اللائي لم يدخل بهن، فلما وقع هذا الإبهام لم تحلّ، وهذا غلط، وليس معنى الإبهام فيها بمعنى الإشكال، وإنما المبهمات من النساء: اللاتي حَرُمن بكل حال، فلا يحللن أبدًا، كالأمهات، والبنات، والأخوات، والعمات، والخالات، وبنات الأخ، وبنات الأخت، فهذا يسمى التحريم المبهم، لأنه تحريم من كل جهة، كالفرس البهيم الذي لاشيَة فيه، وهو المصمت الذي له لون واحد، وكذلك المبهمات من النساء: هُنَّ اللواتي لا يحللن بحال، ولهن حكم واحد، فأما أم امرأة لم يدخل بها زوجها، فظاهرها: الإبهام، لأن الله ﷿ لم يشترط فيها عند التحريم حين قال: ﴿وأمهات نسائكم﴾ وإنما الشرط في الربائب، حين قال: ﴿وربائبكم اللاتي في حجوركم من نسائكم اللاتي دخلتم بهن﴾ وذهب بعض أهل العلم إلى أن الأم إذا لم يدخل ببنتها يحل نكاحها، وأن الشرط الذي في آخر الآية: ينتظم الربائب والأمهات. وأبى ذلك أكثر أهل العلم، وردَّ أهلُ العربية ذلك، وقالوا: إن الخبرين إذا اختلفا لم يكن نعتهما واحدًا، فلا يجوز: مَرَرْتُ بنسائك، وهربت من نسائك الظريفات، والصفة للجميع.\n_________\n(١) ٢ / ٥٣٣ في النكاح، باب ما لا يجوز من نكاح الرجل أم امرأته، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١١٥٦) عن يحيى بن سعيد، فذكره.","vol":"11","page":469},{"text":"٩٠٢٥ - (ط) مالك بن أنس - ﵀ - عن غير واحد: أن عبد الله بن مسعود «اسْتُفْتيَ - وهو بالكوفة - عن نكاح الأم بعد الابنة، إذا لم تكن الابنة مَسَّها؟ فأرخصَ له في ذلك، ثم إن ابن مسعود قدم المدينة، فسأل عن ذلك؟ فأُخبِر: أنه ليس كما قال، وإنما الشرط في الربائب، فرجع ابن مسعود إلى الكوفة، فلم يصل إلى منزله حتى أتى الرجلَ الذي أفتاه بذلك، فأمره أن يفارق امرأته» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَسَّها) المس واللَّمْس: من كنايات الجماع.\n_________\n(١) ٢ / ٥٣٣ في النكاح، باب ما لا يجوز من نكاح الرجل أم امرأته، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في سند جهالة وانقطاع: أخرجه مالك (١١٥٧) عن غير واحد، فذكره.","vol":"11","page":471},{"text":"٩٠٢٦ - () علي بن أبي طالب - ﵁ - قال: «لا تحرم أمهات النساء إلا بانضمام الوطء إلى العقد في الابنة، ولا تحرم الابنة إلا بالدخول على الأم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين.","vol":"11","page":471},{"text":"٩٠٢٧ - (ط) عبيد الله بن عبد الله بن عتبة بن مسعود عن أبيه أن عمر بن الخطاب «سُئل عن المرأة وابنتها مِنْ مِلك اليمين، توطأ إحداهما بعد الأخرى؟ فقال عمر: ما أُحِبُّ أن أَخْبُرَهما جميعًا، ونهاه عن ذلك» . أخرجه الموطأ (١) .\n⦗٤٧٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما أحب أن أخبُرَهما جميعًا): أن أطأهما معًا.\n_________\n(١) ٢ / ٥٣٨ في النكاح، باب كراهية إصابة الأختين بملك اليمين والمرأة وابنتها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١١٦٨) عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن أبيه، فذكره.","vol":"11","page":471},{"text":"٩٠٢٨ - (ط) مالك بن أنس - ﵀ - بلغه أن عمر بن الخطاب «وهب لابنه جارية، وقال: لا تَمَسَّها، فإني قد كشفتها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٣٩ بلاغًا في النكاح، باب النهي عن أن يصيب الرجل أمة كانت لأبيه، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١١٧١) فذكره بلاغا.","vol":"11","page":472},{"text":"٩٠٢٩ - (خ) عبد الله بن عباس - ﵄ - قال: «إذا زنا بأخت امرأته لم تحرم عليه امرأته» وفي رواية «بأمِّ امرأته» .\nقال أبو عبد الله - يعني البخاري - ويذكر عن أبي نصر: أن ابن عباس حرَّمه، وأبو نصر ليس يُعرف له سماع من ابن عباس. أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ٩ / ١٣٤ تعليقًا في النكاح، باب ما يحل من النساء وما يحرم. قال الحافظ في \" الفتح \": وصله عبد الرازق عن ابن جريج عن عطاء عن ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (ح) (٥١٠٥) قائلا، وقال عكرمة عن ابن عباس، فذكره.\nوقال الحافظ في الفتح (٩/٦٠) وصله البيهقي من طريق هشام عن قتادة عن عكرمة بنحو، وإسناده صحيح.","vol":"11","page":472},{"text":"<span data-type=\"title\" id=toc-2018>الفرع الثاني: في الرضاع</span>\n٩٠٣٠ - (ت) علي بن أبي طالب - ﵁ - قال: قال رسولُ الله - ﷺ-: «إنَّ الله حَرَّم من الرضاع ما حَرَّم من النسب» أخرجه الترمذي (١) .\n_________\n(١) رقم (١١٤٦) في الرضاع، باب ما جاء يحرم من الرضاع ما يحرم من النسب، وقال الترمذي: هذا حديث صحيح، وهو كما قال، قال: وفي الباب عن عائشة، وابن عباس، وأم حبيبة، قال: والعمل على هذا عند عامة أهل العلم من أصحاب النبي ﷺ، ولا نعلم بينهم في ذلك اختلافًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٣١) (١٠٩٦) قال: حدثنا وكيع، قال: حدثنا سفيان. والترمذي (١١٤٦) قال: حدثنا أحمد بن منيع، قال: حدثنا إسماعيل بن إبراهيم. والنسائي في الكبرى الورقة (٧٠-أ) قال: أخبرنا محمد بن عبد الله بن المبارك البغدادي المخرمي، قال: حدثنا وكيع، عن سفيان.\nكلاهما - سفيان، وإسماعيل - عن علي بن زيد، عن سعيد بن المسيب. فذكره.","vol":"11","page":472},{"text":"٩٠٣١ - (خ م ط ت د س) عائشة - ﵂ - قالت: «إنَّ أفلحَ أخا أبي القُعَيْس استأذن عَلَيَّ بعد ما نزل الحجابُ، فقلت: والله لا آذَنُ حتى أستأذِنَ رسولَ الله - ﷺ- فإن أخا أبي القعيس ليس هو أرضعني ولكن أرضعتْني امرأةُ أبي القعيس، فدخل عليَّ رسولُ الله - ﷺ- فقلت: يا رسولَ الله إن الرجل ليس هو أرضعني، ولكن أرضعتني امرأته فقال: ائذني له، فإنه عمكِ، تَرِبَتْ يمينُكِ، قال عروة: فبذلك كانت عائشة تقول: حَرِّمُوا من الرضاعة ما يَحْرُمُ مِنَ النسب» .\nوفي رواية نحوه، وفيه «فدخل عَلَيَّ النبيُّ - ﷺ-، فقلت: يا رسولَ الله، إنَّ أفلحَ أخا أبي القعيس استأذن، فأبَيتُ أن آذنَ [له] حتى أَستأذِنَكَ، فقال النبيُّ - ﷺ-: وما يمنعكِ أن تأذني لعمكِ؟ قلت: يا رسولَ الله، إنَّ الرجل ليس أرضعني ...» وذكر الحديث.\nوفي أخرى «إنَّ أفلحَ أخا أبي القعيس جاء يستأذن عليها - وهو عمها من الرضاعة - بعد أن أُنزِلَ الحجاب، فأبيتُ أن آذنَ له، فلما جاء رسولُ الله - ﷺ- أخبرته بالذي صنعتُ، فأمرني أن آذنَ له» .\nوفي أخرى نحوه بمعناه، وفيه: «إنَّه عمكِ، فَلْيَلِجْ عليك» .\nوفي أخرى: قالت: «استأذن عَلَيَّ أفلحُ، فلم آذن له، فقال: أتحتجبين مني وأنا عمكِ؟ فقلت: كيف ذلك؟ قال: أرضعتكِ امرأة أخِي بلبن أخي، قالت: فسألتُ رسولَ الله - ﷺ-؟ فقال: صدق أفلح، ائذني له» . ⦗٤٧٤⦘\nوفي أخرى «أنَّ رسولَ الله - ﷺ- كان عندها، وأنها سمعَتْ صوتَ رجل يستأذن في بيت حفصة، قالت عائشة: فقلت: يا رسولَ الله، هذا رجل يستأذن في بيتك، فقال رسولُ الله - ﷺ-: أُراه فلانًا لعم حفصةَ من الرضاعة - فقالت عائشة: يا رسولَ الله، لو كان فلان حيًا - لِعَمِّهَا من الرضاعة - دخل عَلَيَّ؟ فقال رسولُ الله - ﷺ-: نَعَمْ، إِنَّ الرَّضاعة تُحرِّمُ ما تُحَرِّمُ الولادة» .\nوفي أخرى مختصرًا أنَّ رسولَ الله - ﷺ- قال: «يَحْرُم من الرضاعة ما يَحْرُم من الولادة» أخرجه البخاري ومسلم.\nولمسلم «أنَّ عَمَّها من الرَّضاعة - يسمى أفلح - استأذن عليها فحجبتْه، فأخبرَتْ رسولَ الله - ﷺ- فقال: لا تحتجبي منه، فإنه يَحْرُم من الرَّضاعة ما يَحْرُم من النسب» .\nوله في أخرى قالت: «استأذن عَلَيَّ عمّي من الرَّضاعة - أبو الجعد – فرددتُه، قال هشام بن عروة: إنما هو أبو القعيس، فلما جاء النبيُّ - ﷺ- أخبرته ذلك، فقال: فهلاَّ أذِنتِ له؟ تربتْ يمينكِ، أو يَدُك» .\nوأخرج الموطأ والنسائي نحو الأولى، وأخرج الرواية التي فيها ذكر حفصة والرواية المختصرة التي لهما.\nوأخرج أبو داود والترمذي الأولى، والرواية التي فيها ذكر حفصة، والرواية المختصرة؛ إلا أن الترمذي قال: «إنَّ الله حَرَّم» . ⦗٤٧٥⦘ وفي أخرى للنسائي: «ما حرَّمته الولادةُ حرَّمه الرضاع» (١) .\n_________\n(١) رواه البخاري ٦ / ١٤٧ في الجهاد، باب ما جاء في بيوت أزواج النبي ﷺ وما نسب من البيوت إليهن، وفي الشهادات، باب الشهادة على الأنساب والرضاع المستفيض والموت القديم، وفي النكاح، باب ﴿وأمهاتكم اللاتي أرضعنكم﴾، ومسلم رقم (١٤٤٤) في الرضاع، باب يحرم من الرضاعة ما يحرم من الولادة، والموطأ ٢ / ٦٠١ و٦٠٢ في الرضاع، باب رضاعة الصغير والترمذي رقم (١١٤٧) في الرضاع، باب ما جاء يحرم من الرضاع ما يحرم من النسب، وأبو داود رقم (٢٠٥٥) في النكاح، باب يحرم من الرضاعة ما يحرم من النسب، والنسائي ٦ / ٩٩ في النكاح، باب ما يحرم من الرضاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٣٧٢) عن هشام بن عروة. (ح) وعن ابن شهاب. والحميدي (٢٢٩) قال: حدثنا سفيان. قال: سمعت الزهري. وفي (٢٣٠) قال: حدثنا سفيان. قال: حدثنا هشام بن عروة. وأحمد (٦/٣٣) قال: حدثنا عبد الأعلى، عن معمر، عن الزهري. وفي (٦/٣٦) قال: حدثنا سفيان، عن الزهري. وفي (٦/٣٨) قال: حدثنا سفيان. قال: حدثنا هشام والزهري. وفي (٦/١٧٧) قال: قرأت على عبد الرحمن: مالك، عن ابن شهاب. وفي (٦/١٩٤) قال: حدثنا يحيى. قال: حدثنا هشام. وفي (٦/٢٠١) قال: حدثنا عبد الرزاق، عن ابن جريج، عن عطاء. (ح) وروح. قال: حدثنا ابن جريج. قال: أخبرني عطاء. وفي (٦/٢٧١) قال: حدثنا يعقوب. قال: حدثنا ابن أخي ابن شهاب، عن عمه. والدارمي (٢٢٥٤) قال: أخبرنا جعفر بن عون. قال: أخبرنا هشام بن عروة. والبخاري (٣/٢٢٢) قال: حدثنا آدم. قال: حدثنا شعبة. قال: أخبرنا الحكم، عن عراك بن مالك. وفي (٦/١٥٠) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. وفي (٧/١٢) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن ابن شهاب. وفي (٧/٤٩) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك، عن هشام بن عروة. وفي (٨/٤٥) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. ومسلم (٤/١٦٢ و١٦٣ و١٦٤) قال: حدثنا يحيى بن يحيى. قال: فرأت على مالك، عن ابن شهاب. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة، عن الزهري. (ح) وحدثني حرملة بن يحيى. قال: حدثنا ابن وهب. قال: أخبرني يونس، عن ابن شهاب. (ح) وحدثناه عبد بن حميد. قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر، عن الزهري. (ح) وحدثنا أبو بكر بن أبي شيبة وأبو كريب. قالا: حدثنا ابن نمير، عن هشام. (ح) وحدثني أبو الربيع الزهراني. قال: حدثنا حماد، يعني ابن زيد. قال: حدثنا هشام. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا أبو معاوية، عن هشام. (ح) وحدثني الحسن بن علي الحلواني ومحمد بن رافع. قالا: أخبرنا عبد الرزاق. قال: أخبرنا ابن جريج، عن عطاء. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح. قال: أخبرنا الليث، عن يزيد بن أبي حبيب، عن عراك. (ح) وحدثنا عبيد الله بن معاذ العنبري. قال: حدثنا أبي. قال: حدثنا شعبة، عن الحكم، عن عراك بن مالك. وأبو داود (٢٠٥٧) قال: حدثنا محمد بن كثير العبدي. قال: أخبرنا سفيان، عن هشام بن عروة. وابن ماجه (١٩٣٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير، عن الحجاج، عن الحكم، عن عراك بن مالك. وفي (١٩٤٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة، عن الزهري. وفي (١٩٤٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير، عن هشام بن عروة والترمذي (١١٤٨) قال: حدثنا الحسن بن علي الخلال. قال: حدثنا ابن نمير، عن هشام بن عروة. والنسائي (٦/٩٩) قال: أخبرنا قتيبة. قال: حدثنا الليث، عن يزيد بن أبي حبيب، عن عراك. وفي (٦/١٠٣) قال: أخبرني إسحاق بن إبراهيم. قال: أنبأنا عبد الرزاق. قال: أنبأنا عبد الرزاق. قال: أنبأنا ابن جريج. قال: أخبرني عطاء. (ح) وأخبرنا عبد الوارث بن عبد الصمد بن عبد الوارث. قال: حدثني أبي، عن جدي، عن أيوب، عن وهب بن كيسان. (ح) وأخبرنا هارون بن عبد الله. قال: أنبأنا معن. قال: حدثنا مالك، عن ابن شهاب. (ح) وأخبرنا عبد الجبار بن العلاء، عن سفيان، عن الزهري وهشام بن عروة. وفي (٦/١٠٤) قال: أخبرنا الربيع بن سليمان بن داود. قال: حدثنا أبو الأسود وإسحاق بن بكر. قالا: حدثنا بكر بن مضر، عن جعفر بن ربيعة، عن عراك بن مالك.\nخمستهم - هشام بن عروة، وابن شهاب الزهري، وعطاء بن أبي رباح، وعراك بن مالك، ووهب بن كيسان - عن عروة بن الزبير، فذكره.\n* في رواية عطاء: «استأذن علي عمي من الرضاعة أبو الجعد ...» قال عطاء: وقال لي هشام: إنما هو أبو القعيس.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (١٢/١٦٤٨٩) عن أحمد بن محمد بن المغيرة الحمصي، عن عثمان، يعني ابن سعيد بن كثير بن دينار الحمصي، عن شعيب، يعني ابن أبي حمزة الحمصي. قال: سألت الزهري: ماذا يحرم من الرضاعة؟ فقال: أخبرني عروة، أن عائشة كانت تقول: حرموا من الرضاعة ما تحرمون من النسب. موقوف.\n* في رواية يزيد بن أبي حبيب، عن عراك: «لا تحتجبي منه فإنه يحرم من الرضاعة ما يحرم من النسب.» . ورواية حجاج، عن الحكم، عن عراك مختصرة على: «يحرم من الرضاع ما يحرم من النسب.» .","vol":"11","page":473},{"text":"٩٠٣٢ - (م س) علي بن أبي طالب - ﵁ - قال: «قلت: يا رسولَ الله، مالَكَ تَتَوَّقُ (١) في قريش وتَدَعُنا؟ قال: وعندكم شيء؟ قلت: نعم بنتُ حمزة، فقال رسولُ الله - ﷺ-: إنِّها لا تحلُّ لي، إنها ابنةُ أخي من الرضاعة» أخرجه مسلم والنسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تتوَّق) تاق [إلى] الشيء: مال إليه ورَغِبَ فيه.\n_________\n(١) ويروى: تنوق، بالنون.\n(٢) رواه مسلم رقم (١٤٤٦) في الرضاع، باب تحريم ابنة الأخ من الرضاعة، والنسائي ٦ / ٩٩ في النكاح، باب تحريم بنت الأخ من الرضاعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٨٢) (٦٢٠) قال: حدثنا أبو معاوية وفي (١/١١٤) (٩١٤) قال: حدثنا ابن نمير. وفي (١/١٢٦) (١٠٣٨) قال: حدثنا عبد الرحمن، عن سفيان. وفي (١/١٥٨) (١٣٥٧) قال: حدثنا محمد بن عبيد. ومسلم (٤/١٦٤) قال: حدثنا أبو بكر بن أبي شيبة وزهير بن حرب ومحمد بن العلاء، قالوا: حدثنا أبو معاوية. (ح) وحدثنا عثمان بن أبي شيبة وإسحاق بن إبراهيم، عن جرير. (ح) وحدثنا ابن نمير، قال: حدثنا أبي. (ح) وحدثنا محمد بن أبي بكر المقدمي، قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وعبد الله بن أحمد (١/١٣٢) (١٠٩٩) قال: حدثني محمد بن عبد الله بن نمير، قال: حدثنا أبي. والنسائي (٦/٩٩) قال: أخبرنا هناد بن السري، عن أبي معاوية.\nخمستهم - أبو معاوية، وعبد الله بن نمير، وسفيان، ومحمد بن عبيد.","vol":"11","page":475},{"text":"٩٠٣٣ - (خ م س) عبد الله بن عباس - ﵄ - أن النبيَّ - ﷺ-: «أُريد على ابنة حمزة، فقال: لا تحلُّ لي، إنها ابنة أخي من الرضاعة، ويَحْرُم من الرضاعة ما يَحْرُم من النسب» . ⦗٤٧٦⦘\nوفي رواية «ما يَحْرُم من الرَّحِم» أخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) رواه البخاري ٩ / ١٢١ في النكاح، باب ﴿وأمهاتكم اللاتي أرضعنكم﴾، وفي الشهادات، باب الشهادة على الأنساب والرضاع المستفيض والموت القديم، ومسلم رقم (١٤٤٧) في الرضاع، باب تحريم الرضاعة من ماء الفحل، والنسائي ٦ / ١٠٠ في النكاح، باب تحريم بنت الأخ من الرضاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/٢٢٣) (١٩٥٢) و(١/٣٤٦) (٣٢٣٧) قال: حدثنا يحيى. والبخاري (٧/١٢) قال: حدثنا مسدد، قال: حدثنا يحيى. ومسلم (٤/١٦٥) قال: حدثناه زهير بن حرب، قال: حدثنا يحيى وهو القطان. (ح) وحدثنا محمد بن يحيى بن مهران القطعي، قال: حدثنا بشر بن عمر. والنسائي (٦/١٠٠) قال: أخبرني إبراهيم بن محمد، قال: حدثنا يحيى بن سعيد.\nكلاهما - يحيى بن سعيد القطان، وبشر بن عمر - عن شعبة.\n٢- وأخرجه أحمد (١/٢٧٥) (٢٤٩٠) (١/٣٣٩) (٣١٤٤) قال: حدثنا عبد الله بن بكر، ومحمد بن جعفر. ومسلم (٤/١٦٥) قال: حدثناه أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر. وابن ماجه (١٩٣٨) قال: حدثنا حميد بن مسعدة، وأبو بكر بن خلاد، قالا: حدثنا خالد بن الحارث. والنسائي (٦/١٠٠) قال: أخبرنا عبد الله بن الصباح بن عبد الله، قال: حدثنا محمد بن سواء.\nخمستهم - عبد الله بن بكر، ومحمد بن جعفر، وابن مسهر، وخالد بن الحارث، ومحمد بن سواء - عن سعيد بن أبي عروبة.\n٣- وأخرجه أحمد (١/٢٩٠) (٢٦٣٣) قال: حدثنا بهز، وعفان. وفي (١/٣٢٩) (٣٠٤٤) قال: حدثنا عفان. والبخاري (٣/٢٢٢) قال: حدثنا مسلم بن إبراهيم. ومسلم (٤/١٦٤) قال: حدثنا هداب بن خالد.\nأربعتهم - بهز، وعفان، ومسلم بن إبراهيم، وهداب - قالوا: حدثنا همام.\nثلاثتهم - شعيب، وسعيد بن أبي عروبة، همام - عن قتادة، قال سمعت جابر بن زيد فذكره.\n* قال: شعبة وهذا سمعه قتادة من جابر بن زيد «سنن النسائي» (٦/١٠٠) .","vol":"11","page":475},{"text":"٩٠٣٤ - (م) أم سلمة - ﵂ - قالت: «قيل: يا رسول الله، أين أنت عن بنت حمزة - أو قيل: ألا تخطبُ بنت حمزة بن عبد المطلب؟ - قال: إن حمزة أخي من الرضاعة» أخرجه مسلم (١) .\n_________\n(١) رقم (١٤٤٨) في الرضاع، باب تحريم ابنة الأخ من الرضاعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/١٦٥) قال: حدثنا هارون بن سعيد الأيلي، وأحمد بن عيسى. قالا: حدثنا ابن وهب، قال: أخبرني مخرمة بن بكير، عن أبيه. قال: سمعت عبد الله بن مسلم يقول: سمعت محمد بن مسلم، يقول سمعت حميد ابن عبد الرحمن يقول، فذكره.","vol":"11","page":476},{"text":"٩٠٣٥ - () أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «يَحْرُم من الرَّضاعة ما يَحْرُم من النسب» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، ولم أجده من حديث أبي هريرة، وقد صح من حديث عائشة وعلي وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n هذه الرواية أخرجها رزين.","vol":"11","page":476},{"text":"٩٠٣٦ - (خ م د س) أم حبيبة - ﵂ - قالت: «يا رسول الله انكِحْ أُختي بنتَ أبي سفيان، قال: أوَ تحبَّين ذلك؟ فقلت: نعم، لستُ لك بمُخْلِيَة، وأحبُّ مَنْ شارَكني في خير أختي، فقال النبيُّ - ﷺ-: إنَّ هذا لا يحلُّ لي، قلت: فإنا نُحدَّث أنكَ تريد أن تنكح بنت أبي سلمة؟ قال: بنتَ أُمِّ سلمة؟ قلت: نعم، قال: لو أنَّها لم تكن رَبيبتي في حجري ما حلَّت لي، لأنها ابنة أخي من الرضاعة، أرضعتني وأبا سلمة ثُويبة، فلا ⦗٤٧٧⦘ تَعرِضُنَّ عليَّ بناتِكن، ولا أخواتِكن» قال عروة: «وثويبة مولاة أبي لهب كان أبو لهب أعتقها، فأرضعتِ النبيَّ - ﷺ- فلما مات أبو لهب أُرِيَهُ بعضُ أهله بشَرِّ حِيبة، فقال له: ماذا لقيتَ؟ قال أبو لهب: لم ألْقَ بعدكم خيرًا، غير أني سُقيتُ [في هذه] بعتاقتي ثويبة» .\nوفي رواية: أنَّ أُمَّ حبيبة قالت: إنَّا قد حُدِّثنا: أنكَ ناكحٌ دُرَّةَ بنتَ أبي سلمة، فقال رسولُ الله - ﷺ-: أعلى أُمِّ سلمة؟ لو لم أنكح أمَّ سلمة ما حلت لي، إن أباها أخي من الرضاعة.\nوفي أخرى: أنَّ أُمَّ حبيبة قالت للنبي - ﷺ-: «انكِحْ أختي عَزَّةَ، فقال: أتحبين ذلك؟ ...» وذكر الحديث بنحوه أخرجه البخاري ومسلم.\nوزاد رزين في رواية: قال عروة: «وثويبة مولاة أبي لهب، وكان أعتقها حين بَشَّرته بميلاد رسول الله - ﷺ-، فأرضَعَتْ رسول الله - ﷺ-، فلما مات أبو لهب كافرًا، رآه العباس في المنام بعدما أسلمَ العباسُ بشرِّ حِيبة، فقال له: ماذا لقيت؟ قال: لم ألق بعدكم خيرًا، غير أني سقيت - أو قال: أُسْقَى في هذه، يعني: نُقرَة إبهاميه - كل ليلة اثنين بعتاقتي ثويبة، قال: وقال أبو عيسى: وكانت ثويبةُ حاضنةَ رسولِ الله - ﷺ- وهي أم أَيْمَن وأُم أسامة بن زيد، وكانا أخوين لأم، و[أبو أيمن] رجل من الأنصار» . ⦗٤٧٨⦘\nوأخرج أبو داود والنسائي الرواية الأولى إلى قوله: «ولا أخواتكن» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المخلية): التي تخلو بزوجها وتنفرد به، أي: ليست متروكة لدوام الخلوة بك، وهذا البناء إنما يكون من «أَخليت» تقول: أَخلت المرأة فهي مخلية فأما من «خَلَوْتُ» فلا، وقد جاء «أخليت» بمعنى «خلوت» قاله الأزهري.\n(بشرِّ حِيْبَةٍ) قال الحميديُّ، أي: بشرِّ حال، وقال الجوهري: قال ابن السِّكِّيت: لي في بني فلان حوبة، وبعضهم يقول: حِيبة، فيقلب الواو ياءً إذا انكسر ما قبلها، قال: وهي كل حُرمة تضيع: من أُمٍّ، أو أُختٍ، أو بنتٍ، أو غير ذلك من كل ذات رَحم، قال: وهي في موضع آخر: الهمُّ والحاجة.\n_________\n(١) رواه البخاري ٩ / ١٢١ في النكاح، باب ﴿وأمهاتكم اللاتي أرضعنكم﴾، وباب ﴿وربائبكم اللاتي في حجوركم من نسائكم اللاتي دخلتم بهن﴾، وباب ﴿وأن تجمعوا بين الأختين إلا ما قد سلف﴾، وباب عرض الإنسان ابنته أو أخته على أهل الخير، وفي النفقات، باب المراضع من المواليات وغيرهن، ومسلم رقم (١٤٤٩) في الرضاع، باب تحريم الربيبة وأخت المرأة، وأبو داود رقم (٢٠٥٦) في النكاح، باب يحرم من الرضاعة ما يحرم من النسب، والنسائي ٦ / ٩٦ في النكاح، باب تحريم الجمع بين الأختين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٣٠٧) قال: حدثنا سفيان. قال: حدثنا هشام بن عروة. وأحمد (٦/٢٩١) قال: حدثنا يونس بن محمد. قال: حدثنا ليث، يعني ابن سعد، عن هشام بن عروة. وفي (٦/٢٩١) قال: حدثنا يعقوب. قال: حدثنا أبي، عن ابن إسحاق. قال: حدثنا هشام بن عروة. وفي (٦/٢٩١) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. وفي (٦/٤٢٨) قال: حدثنا يعقوب. قال: حدثنا ابن أخي ابن شهاب، عن عمه والبخاري (٧/١٢) قال: حدثنا الحكم بن نافع. قال: أخبرنا شعيب، عن الزهري. وفي (٧/١٤) قال: حدثنا الحميدي. قال: حدثنا سفيان. قال: حدثنا هشام. وفي (٧/١٥) قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. وفي (٧/٨٧) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل، عن ابن شهاب. ومسلم (٤/١٦٥) قال: حدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة. قال: أخبرنا هشام. (ح) وحدثنيه سويد بن سعيد. قال: حدثنا يحيى بن زكريا بن أبي زائدة. (ح) وحدثنا عمرو الناقد. قال: حدثنا الأسود بن عامر. قال: أخبرنا زهير.\nكلاهما - عن هشام بن عروة - وفي (٤/١٦٦) قال: وحدثنا محمد بن رمح بن المهاجر. قال: أخبرنا الليث، عن يزيد بن أبي حبيب، أن محمد بن شهاب كتب يذكر. (ح) وحدثنيه عبد الملك بن شعيب بن الليث. قال: حدثني أبي، عن جدي. قال: حدثني عقيل بن خالد. (ح) وحدثنا عبد بن حميد. قال: أخبرني يعقوب بن إبراهيم الزهري. قال: حدثنا محمد بن عبد الله بن مسلم.\nكلاهما - عن الزهري -، وابن ماجه (١٩٣٩) قال: حدثنا محمد بن رمح. قال: أنبأنا الليث بن سعد، عن يزيد بن أبي حبيب، عن ابن شهاب. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبد الله بن نمير، عن هشام بن عروة ج. والنسائي (٦/٩٤) قال: أخبرنا عمران بن بكار. قال: حدثنا أبو اليمان. قال: أنبأنا شعيب. قال: أخبرني الزهري. وفي (٦/٩٤) قال: أخبرنا وهب بن بيان قال: حدثنا ابن وهب. قال: أخبرني يونس عن ابن شهاب وفي (٦/٩٦) قال: أخبرنا هناد بن السري، عن عبدة. عن هشام.\nكلاهما - هشام بن عروة، ابن شهاب الزهري - عن عروة بن الزبير، عن زينب بنت أبي سلمة فذكره.\n* أخرجه النسائي (٦/٩٤) قال: أخبرنا وهب بن بيان. قال: حدثنا ابن وهب: قال: أخبرني يونس، عن ابن شهاب، أن عروة بن الزبير حدثه، عن زينب بنت أبي سلمة، «أن أم حبيبة زوج النبي -ﷺ- قالت: يا رسول الله أنكح بنت أبي تعني أختها.» الحديث. ولم يقل عن أم حبيبة.\n* وأخرجه البخاري (٧/١٨) والنسائي (٦/٩٥) قال: البخاري حدثنا وقال النسائي: أخبرنا قتيبة. قال: حدثنا الليث عن يزيد بن أبي حبي، عن عراك بن مالك، أن زينب بنت أبي سلمة أخبرته، «أن أم حبيبة قالت لرسول الله -ﷺ- إنا قد تحدثنا أنك ناكح درة بنت أبي سلمة. فقال رسول الله -ﷺ- أعلى أم سلمة؟ لو لم أنكح أم سلمة ما حلت لي، إن أباها أخي من الرضاعة» .","vol":"11","page":476},{"text":"٩٠٣٧ - (خ م د س) عائشة - ﵂ - قالت: «دخل عَلَيَّ النبيُّ - ﷺ- وعندي رجل، فقال: يا عائشة، مَنْ هذا؟ قلت: أخي من الرضاعة، فقال: يا عائشة، انظرنَ مَنْ إخوانكن، فإنما الرَّضاعة من المجاعة» ⦗٤٧٩⦘\nوفي رواية قالت: «دخل عليَّ رسولُ الله - ﷺ- وعندي رجل قاعد، فاشتدَّ ذلك عليه، ورأيتُ الغضبَ في وجهه، قالت: فقلت: يا رسولَ الله، إنه أخي من الرَّضاعة، فقال: انظرْنَ إخوتَكُنَّ من الرضاعة، فإنما الرضاعة من المجاعة» أخرجه البخاري ومسلم وأبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من المجاعة) المجاعة: الجوع، والرضاع الذي تقع به الحرمة: ما سقي اللبن فيه من الجوع في الصِّغَر، وكذلك «المصَّةُ والمصَّتان» لا تؤثِّر في الجوع، فلا حرمة لها.\n_________\n(١) رواه البخاري ٩ / ١٢٦ و١٢٧ في النكاح، باب من قال: لا رضاع بعد حولين، وفي الشهادات، باب الشهادة على الأنساب، ومسلم رقم (١٤٥٥) في الرضاع، باب إنما الرضاعة من المجاعة، وأبو داود رقم (٢٠٥٨) في النكاح، باب في رضاعة الكبير، والنسائي ٦ / ١٠٢ في النكاح، باب القدر الذي يحرم من الرضاعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٩٤) قال: حدثنا بهز. قال: حدثنا شعبة. وفي (٦/١٣٨) قال: حدثنا وكيع، عن سفيان. وفي (٦/١٧٤) قال: حدثنا محمد بن جعفر وبهز. قالا: حدثنا شعبة. وفي (٦/٢١٤) قال: حدثنا وكيع، عن سفيان. (ح) وعبد الرحمن، عن سفيان. والدارمي (٢٢٦١) قال: أخبرنا أبو الوليد الطيالسي. قال: حدثنا شعبة. والبخاري (٣/٢٢٢) قال: حدثنا محمد بن كثير. قال: أخبرنا سفيان. وفي (٧/١٢) قال: حدثنا أبو الوليد. قال: حدثنا شعبة. ومسلم (٤/١٧٠) قال: حدثنا هناد بن السري. قال: حدثنا أبو الأحوص. (ح) وحدثناه محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. (ح) وحدثنا عبيد الله بن معاذ. قال: حدثنا وابي. قالا جميعا - محمد بن جعفر، ومعاذ - حدثنا شعبة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. (ح) وحدثني زهير بن حرب. قال: حدثنا عبد الرحمن بن مهدي.\nجميعا - وكيع، وابن مهدي- عن سفيان. (ح) وحدثنا عبد بن حميد. قال: حدثنا حسين الجعفي، عن زائدة. وأبو داود (٢٠٥٨) قال: حدثنا حفص بن عمر. قال: حدثنا شعبة. (ح) وحدثنا محمد بن كثير. قال: أخبرنا سفيان. وابن ماجه (١٩٤٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع، عن سفيان. والنسائي (٦/١٠٢) قال: أخبرنا هناد بن السري في حديثه، عن أبي الأحوص.\nأربعتهم - شعبة، وسفيان، وأبو الأحوص، وزائدة - عن أشعث بن أبي الضعثاء، عن أبيه، عن مسروق، فذكره.","vol":"11","page":478},{"text":"٩٠٣٨ - (م ت د س) عائشة - ﵂ - أن النبيَّ - ﷺ- قال: «لا تحْرِّم المَصَّة والمصتان» أخرجه الجماعة إلا البخاري والموطأ (١) . وقد أخرج الحميديُّ هذا الحديث في جملة الحديث الذي قبله، وهو غيره كما ترى، فأفردناه. ⦗٤٨٠⦘\n_________\n(١) رواه مسلم رقم (١٤٥٠) في الرضاع، باب في المصة والمصتان، والترمذي رقم (١١٥٠) في الرضاع، باب ما جاء لا تحرم المصة والمصتان، وأبو داود رقم (٢٠٦٣) في النكاح، باب هل يحرم ما دون خمس رضعات، والنسائي ٦ / ١٠١ في النكاح، باب القدر الذي يحرم الرضاعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣١) قال: حدثنا معتمر. وفي (٦/٩٥) قال: حدثنا عفان. قال: حدثنا وهيب. وفيلل٦/٢١٦) قال: حدثنا إسماعيل. ومسلم (٤/١٦٦) قال: حدثنا زهير بن حرب. قال: حدثنا إسماعيل بن إبراهيم. (ح) وحدثنا محمد بن عبد الله بن نمير. قال: حدثنا إسماعيل. (ح) وحدثنا سويد بن سعيد. قال: حدثنا معتمر بن سليمان. وأبو داود (٢٠٦٣) قال: حدثنا مسدد بن مسرهد. قال: حدثنا إسماعيل وابن ماجه (١٩٤١) قال: حدثنا محمد بن خالد بن خداش. قال: حدثنا ابن علية. والترمذي (١١٥٠) قال: حدثنا محمد بن عبد الأعلى الصنعاني. قال: حدثنا المعتمر بن سليمان. والنائي (٦/١٠١) قال: أخبرنا زياد بن أيوب. قال: حدثنا ابن علية.\nثلاثتهم - معتمر بن سليمان، ووهيب، وإسماعيل بن إبراهيم بن علية - عن أيوب، عن عبد الله بن أبي مليكة، عن عبد الله بن الزبير، فذكره.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (١١/١٦٢٣٥) عن يحيى بن حكيم البصري، عن ابن أبي عدي ومحمد بن جعفر،\nكلاهما - عن شعبة، عن أيوب، عن ابن أبي مليكة، عن عائشة، نحوه. ليس فيه عبد الله بن الزبير.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (١١/١٦١٨٩) عن يزيد بن سنان البصري، عن معاذ بن هشام، عن أبيه، عن قتادة، عن أبي الخليل، وسامه صالح، عن يوسف بن ماهك، عن عبد الله بن الزبير، عن خالته عائشة، أنها قالت: إنما يحرم من الرضاع سبع مرات. موقوف.\nوعن عروة عنها.\nأخرجه أحمد (٦/٢٤٧) قال: حدثنا عثمان. والدارمي (٢٢٥٦) قال: حدثنا عبد الله بن صالح. قال: حدثني الليث.\nكلاهما - عثمان بن عمر، والليث - عن يونس، عن الزهري، عن عروة، فذكره.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (١٢/١٦٧٥٨) عن عبد الوراث بن عبد الصمد بن عبد الوارث، عن أبيه، عن جده، عن حسين، وهو المعلم، عن مكححول، عن عروة، عن عائشة. قالت: ليس بالمصة ولا بالمصتين بأس، إنما الرضاع ما فتق الأمعاء. موقوف.","vol":"11","page":479},{"text":"٩٠٣٩ - (س) عبد الله بن الزبير - ﵄ - أن النبيَّ - ﷺ- قال: «لا تَحْرُم المصَّةُ ولا المصتان» . أخرجه النسائي هكذا عن [عبد الله] بن الزبير (١) .\nوقد أخرجه مرة أخرى عن ابن الزبير عن عائشة عن النبيِّ - ﷺ-. وقد ذكرنا ذلك في الحديث الذي قبله، والظاهر: أنَّ هذه الرواية قد أرسلها، وأنَّها هي الحديث الذي قبله، فإن مسلمًا وأبا داود والترمذي أخرجوه عن ابن الزبير عن عائشة عن النبيِّ - ﷺ-.\n_________\n(١) ٦ / ١٠١ في النكاح، باب القدر الذي يحرم من الرضاعة، وقد أخرجه أيضًا أحمد، والترمذي وابن حبان، وقال الترمذي: الصحيح عن أهل الحديث من رواية ابن الزبير عن عائشة كما في الحديث الذي قبله، وأعله ابن جرير بالاضطراب فإنه روي عن ابن الزبير عن أبيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤) قال: حدثنا يحيى بن سعيد. وفي (٤/٥) قال: حدثنا وكيع. والنسائي (٦/١٠١) قال: أخبرنا شعيب بن يوسف، عن يحيى.\nكلاهما - يحيى، ووكيع- عن هشام بن عروة، عن أبيه، فذكره.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (٥٢٨١) عن أحمد بن حرب الموصلي، عن أبي معاوية، عن هشام بن عروة، عن أبيه، عن عائشة، وابن الزبير، فذكراه.","vol":"11","page":480},{"text":"٩٠٤٠ - (م س) أم الفضل - ﵂ - قالت: دخل أعرابي على رسولِ الله - ﷺ- وهو في بيتي، فقال: يا نبيَّ الله، إني كانت لي امرأة، فتزوّجت عليها أخرى، فزعمتْ امرأتي الأولى: أنَّها أرضَعَتِ امرأتي الحُدْثَى رضعةً أو رضعتين، فقال نبيّ الله - ﷺ-: «لا تحرِّم الإملاجَةُ، ولا الإملاجتان» .\nوفي رواية «أنَّ رجلًا من بني عامر بن صَعْصعة، قال: يا نبي الله، هل تحرِّم الرَّضعة الواحدة؟ قال: لا» .\nوفي أخرى قال: «سأل رجلٌ النبيَّ - ﷺ-: أتحرِّم المصَّةُ؟ قال: لا» . ⦗٤٨١⦘\nوفي أخرى قال: «لا تحرِّم الرَّضعةُ ولا الرَّضعتان، والمصّةُ ولا المصتان» أخرجه مسلم.\nوفي رواية النسائي «أن رسولَ الله - ﷺ- سُئل عن الرَّضاع؟ فقال: لا تحرِّم الإملاجةُ ولا الإملاجتان» قال قتادة: «المصّة والمصّتان» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُدْثَى) تأنيث «الأحدث» يريد به المرأة التي تزوَّجها بعد الأولى.\n(الإملاجة): المصَّةُ الواحدة، والمَلْجُ: المصُّ.\n_________\n(١) رواه مسلم رقم (١٤٥١) في الرضاع، باب المصة والمصتان، والنسائي ٦ / ١٠٠ و١٠١ في النكاح، باب القدر الذي يحرم من الرضاعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٣٩) قال: حدثنا إسماعيل، قال: حدثنا أيوب. وفي (٦/٣٤٠) قال: حدثنا أبو كامل، قال: حدثنا حماد، عن قتادة. (ح) وحدثنا بهز وعفان، قالا: حدثنا همام، قال: حدثنا قتادة. والدارمي (٢٢٥٧) قال: أخبرنا سليمان بن حرب. قال: حدثنا حماد بن زيد، عن أيوب. ومسلم (٤/١٦٦) قال: حدثنا يحيى بن يحيى وعمرو الناقد وإسحاق بن إبراهيم، كلهم عن المعتمر بن سليمان، عن أيوب. وفي (٤/١٦٧) قال: حدثني أبو غسان المسمعي، قال: حدثنا معاذ. (ح) وابن المثنى وابن بشار، قالا: حدثنا معاذ بن هشام قال: حدثنا أبي، عن قتادة. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، قال: حدثنا سعيد بن أبي عروبة، عن قتادة. (ح) وحدثناه أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، جميعا عن عبدة بن سليمان، عن ابن أبي عروبة، عن قتادة. (ح) وحدثنا ابن أبي عمر. قال: حدثنا بشر بن السري، قال: حدثنا حماد بن سلمة، عن قتادة. (ح) وحدثنا أحمد بن سعيد الدارمي. قال: حدثنا حبان، قال: حدثنا همام، قال: حدثنا قتادة. وابن ماجه (١٩٤٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر، قال: حدثنا ابن أبي عروبة، عن قتادة. والنسائي (٦/١٠٠) قال: أخبرنا عبد الله بن الصباح بن عبد الله، قال: حدثنا محمد بن سواء، قال: حدثنا سعيد، عن قتادة وأيوب. وفي الكبرى تحفة الأشراف (١٢/١٨٠٥١) عن محمد بن بشار، عن معاذ بن هشام، عن أبيه، عن قتادة.\nكلاهما - أيوب، وقتادة - عن صالح أبي الخليل عن عبد الله بن الحارث فذكره.\n* في رواية ابن أبي عروبة عن قتادة قال: «لا تحرم الرضعة أو الرضعتان، أو المصة أو المصتان» .\n* وفي رواية همام عن قتادة: «سأل رجل النبي -ﷺ- أتحرم المصة فقال: لا» .\n* وفي رواية هشام عن قتادة: أن رجلا من بني عامر بن صعصعة قال: يانبي الله هل تحرم الرضعة الواحدة؟ قال: لا.","vol":"11","page":480},{"text":"٩٠٤١ - (س) قتادة قال: كتبتُ إلى إِبراهيم النخعي أسأله عن الرضاع؟ فكتب: إنَّ شُرَيحًا حدَّثنا أن عليًا وابنَ مسعود - ﵄ - كانا يقولان: «يَحْرُمْ من الرَّضاع قليلُه وكثيرُه» وكان في كتابه: أن أبا الشعثاء المحاربيَّ حدَّثنا أن عائشةَ حدَّثَت أن نبيَّ الله - ﷺ- كان يقول: «لا تحرِّم الخَطفة والخَطْفتان» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٠١ في النكاح، باب القدر الذي يحرم من الرضاعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١٠١) قال: أخبرنا محمد بن عبد الله بن بزيع. قال: حدثنا يزيد، يعني ابن زريع. قال: حدثنا سعيد، عن قتادة. قال: كتبنا إلى إبراهيم بن يزيد النخعي نسأله عن الرضاع، فكتب: أن شريحا حدثنا، أن عليا وابن مسعود كانا يقولان: يحرم من الرضاع قليله وكثيره، وكان في كتابه، أن أبا الشعثاء المحاربي حدثنا، فذكره.","vol":"11","page":481},{"text":"٩٠٤٢ - (م ط د ت س) عائشة - ﵂ - قالت: «كان فيما أُنزِل من القرآن: عَشْرُ رَضَعات معلومات تُحرِّمن، ثم نُسِخْنَ بخمسٍ ⦗٤٨٢⦘ معلومات، فتُوُفِّي رسولُ الله - ﷺ- وهنّ فيما يُقرَأُ من القرآن (١)» . أخرجه الجماعة إلا البخاري (٢) .\n_________\n(١) معناه: أن النسخ بخمس رضعات تأخر إنزاله، حق إنه ﷺ توفي وبعض الناس يقرأ: خمس رضعات، ويجعلها قرآنًا متلوًا لكونه لم يبلغه النسخ، لقرب عهده، فلما بلغهم النسخ بعد رجعوا عن تلاوته وأجمعوا على أن هذا لا يتلى.\n(٢) رواه مسلم (١٤٥٢) في الرضاع، باب التحريم بخمس رضعات، والموطأ ٢ / ٦٠٨ في الرضاع، باب جامع ما جاء في الرضاعة، وأبو داود رقم (٢٠٦٢) في النكاح، باب هل يحرم ما دون خمس رضعات، والترمذي رقم (١١٥٠) في الرضاع، باب ما جاء لا تحرم المصة ولا المصتان، والنسائي ٦ / ١٠٠ في النكاح، باب القدر الذي يحرم من الرضاعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك الموطأ صفحة (٣٧٦) والدارمي (٢٢٥٨) قال: أخبرنا إسحاق. قال: أخبرنا روح. ومسلم (٤/١٦٧) قال: حدثنا يحيي بن يحيى. وأبو داود (٢٠٦٢) قال: حدثنا عبد الله بن مسلمة القعنبي. والترمذي (١١٥٠) قال: حدثنا إسحاق بن موسى الأنصاري. قال: حدثنا معن والنسائي (٦/١٠٠) قال: أخبرني هارون بن عبد الله. قال: حدثنا معن. (ح) والحارث بن مسكين قراءة عليه وأنا أسمع، عن ابن القاسم.\nخمستهم - روح، ويحيى بن يحيى، والقعنبي، ومعن، وعبد الرحمن بن القاسم - عن مالك، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم.\n٢- وأخرجه مسلم (٤/١٦٧٧ و١٦٨) قال: حدثنا عبد الله بن مسلمة القعنبي، قال: حدثنا سليمان بن بلال. (ح) وحدثناه محمد بن المثنى. قال: حدثنا عبد الوهاب.\nكلاهما - سليمان، وعبد الوهاب الثقفي - عن يحي بن سعيد.\n٣- وأخرجه ابن ماجه (١٩٤٢) قال: حدثنا عبد الوراث بن عبد الصمد بن عبد الوارث. قال: حدثنا أبي. قال: حدثنا حماد بن سلمة، عن عبد الرحمن بن القاسم، عن أبيه.\nثلاثتهم - عبد الله بن أبي بكر، ويحيى بن سعيد الأنصاري، والقاسم بن محمد -عن عمرة بنت عبد الرحمن، فذكرته.","vol":"11","page":481},{"text":"٩٠٤٣ - (ط) نافع مولى ابن عمر - ﵄ - أنَّ سالم بن عبدِ الله أخبره: أن عائشة «أرسلت به - وهو يرضع - إلى أختها أُمِّ كلثوم بنتِ أبي بكر، فقالت: أرضعيه عَشْرَ رَضَعاتٍ حتى يدخل عليَّ، قال سالم: فأرضعتْني [أُمُّ كلثوم] ثلاثَ رضعات، ثم مرضتْ فلم ترضعْني غير ثلاث مرات، فلم أكن أدخل على عائشة من أجل أن أُمَّ كلثوم لم تُتِمَّ لي عشر رضعات» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٦٠٣ في الرضاع، باب رضاعة الصغير، وإسناده صحيح، وقال السيوطي: هذه خصوصية لأزواج النبي ﷺ دون سائر النساء. وقال عبد الرزاق في \" مصنفه \" عن معمر: أخبرني أن طاوس عن أبيه قال: كان لأزواج النبي ﷺ رضعات معلومات، وليس لسائر النساء رضعات معلومات، ثم ذكر حديث عائشة هذا وحديث حفصة الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣١٩) عن نافع، فذكره.","vol":"11","page":482},{"text":"٩٠٤٤ - (ط) نافع [مولى ابن عمر]- ﵄ - أن صفية ابنة ⦗٤٨٣⦘ أبي عبيد أخبرته: أنَّ حفصة أمَّ المؤمنين «أرسلت بعاصم بن عبد الله بن سعد إلى أُختها فاطمة بنت عمر، لترضعه عشر رضعات، وهو صغير يرضع ليدخل عليها، ففعلتْ، فكان يدخل عليها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٦٠٣ في الرضاع، باب رضاعة الصغير، وإسناده صحيح، وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٢٠) عن نافع، فذكره.","vol":"11","page":482},{"text":"٩٠٤٥ - (ط) القاسم بن محمد أن عائشة - ﵂ - «كان يدخل عليها من أرضَعَتْهُ أخواتُها وبنات أخيها، ولا يدخل عليها من أرضعه نساءُ إخوتِها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٦٠٤ في الرضاع، باب رضاعة الصغير، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٢١) عن عبد الرحمن بن القاسم، عن أبيه، فذكره.","vol":"11","page":483},{"text":"٩٠٤٦ - (ط) عبد الله بن عباس - ﵄ - كان يقول: «ما كان في الحولين وإن كان مَصَّةً واحدة، فهو يحرِّم» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٦٠٢ في الرضاع، باب رضاعة الصغير، من حديث ثور بن زيد الديلمي عن ابن عباس، وثور يرسل عن ابن عباس ولم يسمع منه، وهو مخالف للحديث الصحيح: \" لا تحرم المصة والمصتان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٣١٦) عن ثور بن زيد الديلي، فذكره.\nقال الزرقاني في شرح الموطأ (٣/٣٠٩) قال:أبو عمر: لم يسمع ثور من ابن عباس بينهما عكرمة، والحديث محفوظ لعكرمة وغيره.","vol":"11","page":483},{"text":"٩٠٤٧ - (ط) نافع [مولى ابن عمر] أن ابن عمر - ﵄ - كان يقول: «لا رَضاعة إلا لمن أُرضِع في الصِّغَر، ولا رَضاعة لكبير» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٦٠٣ في الرضاع، باب رضاعة الصغير، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣١٨) عن نافع، فذكره.","vol":"11","page":483},{"text":"٩٠٤٨ - (خ م [ط] د س) عائشة - ﵂ - «أن أبا حذيفةَ بن عتبة بن ربيعة بن عبد شمس - وكان ممن شهد بدرًا مع النبيِّ - ﷺ- تَبَنَّى ⦗٤٨٤⦘ سالمًا، وأنكحه بنتَ أخيه الوليد بن عتبة بن ربيعة، وهو مولى لامرأةٍ من الأنصار، كما تَبَنَّى النبيُّ - ﷺ- زيدًا، وكان مَنْ تَبَنَّى رجلًا في الجاهلية دعاه الناسُ إليه، ووَرَّثه من ميراثه، حتى أنزل الله ﴿ادعوهم لآبائهم﴾ إلى قوله ﴿ومواليكم﴾ [الأحزاب: ٥] فرُدُّوا إلى آبائهم، فمن لم يُعلَمْ له أب كان مولى وأخًا في الدِّين، فجاءت سَهْلة بنت سهيل بن عمرو القرشي، ثم العامري، وهي امرأة أبي حذيفة إلى النبيِّ - ﷺ- فقالت: يا رسولَ الله، إنا كنا نرى سالمًا ولدًا، وقد أنزل الله - ﷿ - فيه ما قد علمتَ ... وذكر الحديث» هكذا هو عند البخاري، ولم يُخرج تمامه.\nقال الحميديُّ: وقد أخرجه أبو بكر البَرْقاني في كتابه بطوله من حديث أبي اليمان، الذي أخرج البخاري عنه ما أخرجه عنه، وفيه بعد قولها: «وكنا نرى سالمًا ولدًا»: «وكان يأوي معي ومع أبي حذيفة في بيت واحد، ويراني فُضُلًا وقد أنزل الله - ﷿ - ما قد علمت، فكيف ترى يا رسولَ الله؟ فقال لها رسولُ الله - ﷺ-: أرضعيه، فأرضعتْه خمس رَضَعات، فكان بمنزلة ولدها من الرَّضاعة، فبذلك كانت عائشة تأمر بنات إخوتها وبنات أخواتها أن يُرضِعن من أحبَّتْ عائشة أن يراها ويدخل عليها - وإن كان كبيرًا - خمس رضعات، ثم يدخل عليها، وأبتْ أمُّ سلمةَ وسائرُ أزواج النبيِّ - ﷺ- أن يُدْخِلْنَ عليهن بتلك الرضاعة أحدًا من الناس حتى يَرضَعَ في المهد، وقلن ⦗٤٨٥⦘ لعائشة: والله ما ندري لعلها رخصةٌ لسالم من رسولِ الله - ﷺ- دون الناس» .\nوفي رواية مسلم عن عائشة قالت: «جاءت سهلة بنت سهيل إلى النبيِّ - ﷺ- فقالت: يا رسولَ الله، إني أرى في وجه أبي حذيفة من دخول سالم - وهو حليفه - فقال النبيُّ - ﷺ-: أرضعيه، قالت: كيف أُرْضِعُه وهو رجل كبير؟ فتبسَّم رسولُ الله - ﷺ-، وقال: قد علمتُ أنهُ رجل كبير، وقد كان شهد بدرًا» .\nوفي أخرى «أن سالمًا مولى أبي حذيفة كان مع أبي حذيفة وأهلِهِ في بيتهم، فأتَت - تعني سهلةَ بنت سهيل - النبيَّ - ﷺ-، فقالت: إن سالمًا قد بلغ ما يبلغ الرجال، وعَقَلَ ما عقلوا، وإنه ليدخل علينا، وإني أظن [أن] في نفس أبي حذيفة من ذلك شيئًا، فقال لها النبيُّ - ﷺ-: أرضعيه، تَحْرُمي عليه، ويذهب الذي في نفس أبي حذيفة، فرجعت، فقالت: إني قد أرضَعْتُه، فذهب الذي في نفس أبي حذيفة» .\nوفي أخرى عن زينب بنت أُمِّ سلمة قالت: قالت أُمُّ سلمة لعائشة «إنه يدخل عليكِ الغلامُ الأيفَعُ الذي ما أُحِبُّ أن يدخل عليَّ، قالت: فقالت عائشة: أما لَكِ في رسولِ الله - ﷺ- أُسْوَة؟ وقالت: إن امرأةَ أبي حذيفة قالت: يا رسولَ الله، إن سالمًا يدخل عَلَيَّ وهو رجل، وفي نفس أبي حذيفة منه شيء، فقال رسولُ الله - ﷺ-: أرضعيه حتى يدخلَ عليك» . ⦗٤٨٦⦘\nوفي أخرى عنها: أنَّ أُمَّ سلمةَ قالت لعائشة: «والله ما تطيب نفسي أن يراني الغلام وقد استغنى عن الرضاعة، فقالت: لِمَ؟ قد جاءت سهلةُ بنت سهيل إلى رسولِ الله - ﷺ- فقالت: يا رسولَ الله، إني لأرى في وجه أبي حذيفة من دخول سالم ... فذكر نحوه بمعناه، وفيه: أرضعيه يَذْهَبْ ما في وجه أبي حذيفة» .\nوفي أخرى عنها أنَّ أُمَّها أُمَّ سلمة كانت تقول: «أبى سائرُ أزواج النبيِّ - ﷺ- أن يُدْخِلْنَ عليهن أحدًا بتلك الرضاعة، وقلن لعائشة: ما نرى هذا إلا رخصةً أرخصها النبيُّ - ﷺ- لسالمٍ خاصة، فما هو بداخلٍ علينا أحد بهذه الرضاعة ولا رائينا» .\nوفي رواية الموطأ عن ابن شهاب: أنه سُئل عن رضاعة الكبير؟ فقال: أخبرني عروة بن الزبير: «أن أبا حذيفةَ بن عتبة بن ربيعة - وكان من أصحاب رسول الله - ﷺ-، وكان قد شهد بدرًا - كان قد تبنَّى سالمًا الذي يقال له: سالم مولى أبي حذيفة، كما تبنَّى رسولُ الله - ﷺ- زيدَ بن حارثة، وأنكح أبو حذيفة سالمًا، وهو يرى أنه ابنُه، أنكحه ابنةَ أخيه فاطمةَ بنت الوليد بن عتبة بن ربيعة، وهي يومئذ من المهاجرات الأُوَل، وهي من أفضل أيامَى قريش، فلما أنزل الله ﵎ في كتابه في زيدِ بن حارثة ما أنزل فقال: ﴿ادعوهم لآبائهم هو أقسطُ عند الله فإن لم تعلموا آباءهم فإخوانُكم في الدِّين ومواليكم﴾ ⦗٤٨٧⦘[الأحزاب: ٥] رُدَّ كل واحد من أولئك إلى أبيه، فإن لم يعلم أبوه رُدَّ إلى مواليه، فجاءت سهلةُ بنت سهيل - وهي امرأة أبي حذيفة، وهي من بني عامر بن لؤي - إلى رسول الله - ﷺ- فقالت: يا رسولَ الله كنا نَرى سالمًا ولدًا وكان يدخل عَلَيَّ وأنا فُضُلٌ، وليس لنا إلا بيت واحد، فماذا ترى في شأنه؟ فقال رسولُ الله - ﷺ- فيما بَلَغَنَا -: أرضعيه خمس رضعات، فيحرم بلبنها، وكانت تراه ابنًا من الرضاعة، فأخذت بذلك عائشة أم المؤمنين فيمن كانت تحب أن يدخل عليها من الرجال، فكانت تأمر أختَها أُمَّ كلثوم بنت أبي بكر الصِّدِّيق وبنات أخيها: أن يُرضِعنَ مَنْ أحبَّتْ أن يدخل عليها من الرجال، وأبى سائرُ أزواجِ النبيِّ - ﷺ- أن يَدْخَُل عليهن بتلك الرضاعة أحدٌ من الناس، وقلن: لا والله، ما نرى الذي أمر به رسول الله - ﷺ- سهلةَ بنت سهيل إلا رُخصةً من رسولِ الله - ﷺ- في رضاعة سالم وحده، والله لا يدخلُ علينا بهذه الرضاعة أحدٌ، فعلى هذا كان أزواجُ النبيِّ - ﷺ- في رضاعة الكبير» .\nوأخرج أبو داود الرواية الأولى بتمامها الذي أخرجها الحميديُّ عن البرقاني إلا أن أبا داود قال في أوله: «عن عائشة وأُمِّ سلمة» وفيه: «وأنكحه ابنة أخيه هند [بنت] الوليد» .\nوأخرج النسائي الرواية الأولى التي لمسلم وزاد: «فجاءت بعدُ، فقالت: والذي بعثك بالحق، ما رأيت في وجه أبي حذيفة بعدُ شيئًا أكرهه» . ⦗٤٨٨⦘\nوأخرج الرواية الثانية والخامسة اللتين له. وله في أخرى قالت: «جاءت سهلةُ إلى رسول الله - ﷺ-، فقالت: يا رسولَ الله، إن سالمًا يدخل علينا، وقد عقل ما عقل الرجال، وعلم ما يعلم الرجل، قال: أرضعيه تحرمي عليه بذلك» .\nوله في أخرى عن عروة قال: «أبى سائرُ أزواجِ النبيِّ - ﷺ- أن يَدْخُلَ عليهن بتلك الرضاعة أحدٌ من الناس - يريد رضاعة الكبير - فقلن لعائشة: ما نرى الذي أمر به رسولُ الله - ﷺ- بنت سهيل إلا رخصةً في رضاع سالم وحده من رسولِ الله - ﷺ-، والله لا يدخل علينا أحدٌ بهذه الرضاعة، ولا يرانا» .\nوأخرج أيضًا الرواية الأولى التي أخرجها البخاري، ولم يذكر تمامها الذي للبرقاني، وقد ذُكِر له رواية أخرى في الباب الثاني من كتاب النكاح (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأيفع) اليافع واليفعَة: الغلام الذي شارف الاحتلام ولم يحتلمْ بعد. ⦗٤٨٩⦘\n(فُضُلًا) امرأةٌ فُضُلٌ: إذا كان عليها ثوب واحد، وهو الذي تلبسه في بيتها، وذلك الثوب مُفْضِل.\n_________\n(١) رواه البخاري ٩ / ١١٣ في النكاح، باب الأكفاء في الدين، وفي المغازي، باب شهود الملائكة بدرًا، ومسلم رقم (١٤٥٣) في الرضاع، باب رضاعة الكبير، والموطأ ٢ / ٦٠٥ في الرضاع، باب ما جاء في الرضاعة بعد الكبر، وأبو داود رقم (٢٠٦١) في النكاح، باب من حرم به، والنسائي ٦ / ١٠٤- ١٠٦ في النكاح، باب رضاع الكبير، وانظر ما قاله الحافظ: في \" الفتح \" ٩ / ١١٤ و١١٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٧٨) قال: حدثنا سفيان. قال: حدثنا عبد الرحمن بن القاسم. وأحمد (٦/٣٨) عن سفيان، عن عبد الرحمن بن القاسم. وفي (٦/٢٠١) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. (ح) وروح. قال: حدثنا ابن جريج. قال: أخبرني عبد الله بن عبيد الله بن أبي مليكة. وفي (٦/٢٤٩) قال: حدثنا محمد بن بكر البرساني. قال: أخبرنا عبيد الله بن أبي زياد. ومسلم (٤/١٦٨) قال: حدثنا عمرو الناقد وابن أبي عمر. قالا: حدثنا سفيان بن عيينة، عن عبد الرحمن بن القاسم. (ح) وحدثنا إسحاق بن إبراهيم الحنظلي ومحمد بن أبي عمر، جميعا عن الثقفي قال ابن أبي عمر: حدثنا عبد الوهاب الثقفي، عن أيوب، عن ابن أبي مليكة. (ح) وحدثنا إسحاق بن إبراهيم ومحمد بن رافع. قال ابن رافع: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. قال: أخبرنا ابن أبي مليكة. وابن ماجه (١٩٤٣) قال: حدثنا هشام بن عمار. قال: حدثنا سفيان بن عيينة، عن عبد الرحمن بن القاسم، والنسائي (٦/١٠٤) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن. قال: أخرجه أحمد (٦/١٧٤) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. ومسلم (٤/١٦٩) قال: حدثنا محمد بن المثنى. قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) . وحدثني أبو الطاهر وهارون بن سعيد الأيلي. قالا: حدثنا ابن وهب. قال: أخبرني مخرمة بن بكير، عن أبيه. والنسائي (٦/١٠٤) قال: أخبرنا يونس بن عبد الأعلى. قال: حدثنا ابن وهب. قال: أخبرني مخرمة ابن بكير، عن أبيه.\nكلاهما - شعبة، وبكير بن عبد الله بن الأشج - عن حميد بن نافع، عن زينب بنت أم سلمة، فذكرته.\n* وفي رواية بكير بن عبد الله بن الأشج «جاءت سهلة بنت سهيل إلى رسول الله -ﷺ- فقالت: يارسول الله، إني لأرى في وجه أبي حذيفة من دخول سالم..» فذكر نحوه.\nحدثنا سفيان. قال: سمعناه من عبد الرحمن، وهو ابن القاسم. وفي (٦/١٠٥) قال: أخبرنا أحمد بن يحيى بن الوزير. قال: سمعت ابن وهب. قال أخبرني سليمان، عن يحيى وربيعة. (ح) وأخبرنا حميد بن مسعدة، عن سفيان، وهو ابن حبيب، عن ابن جريج، عن ابن أبي مليكة. (ح) وأخبرنا عمرو بن علي، عن عبد الوهاب. قال: أنبأنا أيوب، عن ابن أبي مليكة.\nخمستهم - عبد الرحمن بن القاسم، وعبد الله بن عبيد الله بن أبي مليكة، وعبيد الله بن أبي زياد، ويحيى بن سعيد الأنصاري، وربيعة بن أبي عبد الرحمن - عن القاسم بن محمد، فذكره.\nوبنحوه:\nأخرجه أحمد (٦/٢٠١) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. وفي (٦/٢٢٨) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٦/٢٥٥) قال: حدثنا عثمان بن عمر. قال: أخبرنا مالك. وفي (٦/٢٦٩) قال: حدثنا يعقوب. م قال: حدثنا أبي، عن ابن إسحاق. وفي (٦/٢٧٠) قال: حدثنا يعقوب. قال: حدثنا ابن أخي ابن شهاب. والدارمي (٢٢٦٢) قال: أخبرنا أبو اليمان الحكم ابن نافع. قال: أخبرنا شعيب. والبخاري (٥/١٠٤) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٧/٩) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. والنسائي (٦/٦٣) قال: أخبرنا عمران بن بكار بن راشد. قال: حدثنا أبو اليمان. قال: أنبأنا شعيب. وفي الكبرى تحفة الأشراف (١٢/١٦٤٢١) عن الربيع بن سليمان بن داود، عن أبي الأسود، واسمه النضر بن عبد الجبار وإسحاق بن بكر بن مضر.\nكلاهما - عن بكر بن مضر، عن جعفر بن ربيعة. وفي (١٢/١٦٤٦٧) عن عمرو بن منصور، عن أبي اليمان، عن شعيب.\nثمانيتهم - ابن جريج، ومعمر، ومالك، ومحمد بن إسحاق، وابن أخي ابن شهاب، وشعيب بن أبي حمزة، وعقيل، وجعفر بن ربيعة - عن الزهري، عن عروة بن الزبير، فذكره.\n* وأخرجه أبو داود (٢٠٦١) قال: حدثنا أحمد بن صالح. قال: حدثنا عنسبة. قال: حدثني يونس، عن ابن شهاب. قال: حدثني عروة بن الزبير. والنسائي (٦/٦٤) قال: أخبرنا محمد بن نصر. قال: حدثنا أيوب بن سليمان بن بلال. قال: حدثني أبو بكر بن أبي أويس، عن سليمان بن بلال.\nقال: قال يحيى، يعني ابن سعيد: وأخبرني ابن شهاب. قال: حدثني عروة بن الزبير وابن عبد الله بن ربيعة.\nكلاهما - عروة، وابن عبد الله بن ربيعة - عن عائشة زوج النبي -ﷺ- وأم سلمة زوج النبي -ﷺ- نحوه.\n* وأخرجه مالك الموطأ صفحة (٣٧٤) عن ابن شهاب، أنه سئل عن رضاعة الكبير؟ قال: أخبرني عروة بن الزبير، أن أبا حذيفة بن عتبة بن ربيعة وكان من أصحاب رسول الله -ﷺ- فذكره مرسلا.\nوفي رواية محمد بن إسحاق: «.. قال فأرضعيه عشر رضعات..» .","vol":"11","page":483},{"text":"٩٠٤٩ - (ط) عبد الله بن دينار قال: جاء رجل إلى عبد الله بن عمر - ﵄ - وأنا معه عند دار القضاء، يسأله عن رَضاعة الكبير؟ فقال ابن عمر: «جاء رجل إلى عمر بن الخطاب، فقال: إني كانت لي وَليدةٌ أطؤها، فعمَدَتِ امرأتي [إليها]، فأرضعتْها، [فدخلتُ عليها] فقالت لي: دونَك، قد أرضَعتُها، فقال عمر: أوجِعْها، وائت جاريَتَكَ، فإنما الرضاعة في الصِّغَر» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٦٠٦ في الرضاع، باب ما جاء في الرضاع بعد الكبر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٢٦) عن عبد الله بن دينار، فذكره.","vol":"11","page":489},{"text":"٩٠٥٠ - (ط د) يحيى بن سعيد أن رجلًا سأل أبا موسى الأشعري - ﵁ - فقال: «إِني مَصِصت عن امرأتي من ثديها لبنًا، فذهب في بطني؟ فقال أبو موسى: لا أُراها إلا وقد حَرُمَت عليكَ، فقال عبد الله بن مسعود: انظر ما تُفتي به الرجل، فقال أبو موسى: فما تقول أنت؟ فقال عبد الله بن مسعود: لا رَضاعة إلا ما كان في الحولين، فقال أبو موسى: لا تسألوني عن شيء ما كان هذا الحَبْر بين أظهركم» أخرجه الموطأ.\nواختصره أبو داود، فقال: «قال ابن مسعود: لا رَضاع إلا ما شدَّ العَظْمَ وأنْبَت اللحم، فقال أبو موسى: لا تسألونا وهذا الحَبر فيكم» . ⦗٤٩٠⦘\nوفي رواية «وأنشزَ العظم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وأَنشز العظم) يروى بالزاي والراء، فمعناه بالزاي: زاد في حجمه، فنشز، أي: ارتفع، ومعناه بالراء: الإحياء، من قوله تعالى: ﴿ثم إذا شاء أنشره﴾ [عبس: ٢٢] .\n_________\n(١) رواه الموطأ ٢ / ٦٠٧ في الرضاع، باب ما جاء في الرضاعة بعد الكبر، وإسناده منقطع، وقال ابن عبد البر: ويتصل من وجوه، منها ما رواه ابن عيينة وغيره عن إسماعيل ابن أبي خالد عن أبي عمرو الشيباني، نقول: ورواه أبو داود رقم (١٠٥٩) و(١٠٦٠) في النكاح، باب في رضاعة الكبير من حديث أبي موسى الهلالي عن أبيه عن ابن لعبد الله بن مسعود، ومن طريقه عن أبيه عن عبد الله بن مسعود، وأبو موسى وأبوه مجهولان، لكن رواه البيهقي ٧ / ٤٦١ من حديث أبي بكر بن عياش عن أبي حصين عن أبي عطية قال: جاء رجل إلى أبي موسى ... وذكر الحديث، ويشهد له أيضًا حديث الترمذي الذي بعده، فهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٣٢٧) عن يحيى بن سعيد، فذكره.\nوقال الزرقاني في شرح الموطأ (٣/٣١٨) قال أبو عمر: منقطع يتصل من وجوه منها ما رواه ابن عيينة وغيره عن إسماعيل بن أبي خالد، عن أبي عمرو الشيباني، فذكره.\nأما رواية أبي داود.\nفقد أخرجها (٢٠٥٩) قال: حدثنا عبد السلام بن مطهر، أن سليمان بن المغيرة حدثهم عن أبي موسى، عن أبيه، عن ابن لعبد الله بن مسعود، فذكره.\nوفي (٢٠٦٠) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا وكيع، عن سليمان بن المغيرة، عن أبي موسى الهلالي، عن أبيه، فذكره.","vol":"11","page":489},{"text":"٩٠٥١ - (ت) أم سلمة - ﵂ - أنَّ رسولَ الله - ﷺ- قال: «لا يُحَرِّمُ من الرضاع إلا ما فَتق الأمعاء في الثَّدي، وكان قبل الفِطام» أخرجه الترمذي (١) .\n_________\n(١) رقم (١١٥٢) في الرضاع، باب ما جاء ما ذكر أن الرضاعة لا تحرم إلا في الصغر دون الحولين، وهو حديث صحيح، وقال الترمذي: هذا حديث حسن صحيح، والعمل على هذا عند أكثر أهل العلم من أصحاب النبي ﷺ وغيرهم أن الرضاعة لا تحرم إلا ما كان دون الحولين، وما كان بعد الحولين الكاملين فإنه لا يحرم شيئًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١١٥٢) قال: حدثنا قتيبة. قال: حدثنا أبو عوانة، عن هشام بن عروة، عن أبيه، عن فاطمة بنت المنذر وفاطمة بنت المنذر بن الزبير بن العوام وهي امرأة هشام بن عروة فذكرته.","vol":"11","page":490},{"text":"٩٠٥٢ - (خ د ت س) عقبة بن الحارث - ﵁ - «أنه تزوج بنتًا لأبي إهاب بن عزيز، فأتته امرأة فقالت: إني قد أرضعت عقبة والتي ⦗٤٩١⦘ تزوّجَ، فقال لها عقبة: ما أعلم أنكِ أرضَعْتني ولا أخبرتني، فركب إلى رسول الله - ﷺ- بالمدينة، قال: فقال رسولُ الله - ﷺ-: كيف وقد قيل؟ ففارقها عقبة، فنكحت زَوجًا غيره» .\nوفي رواية «أنه تزوج أُم يحيى بنت أبي إهاب، فجاءت أَمَةٌ سوداء، فقالت: قد أرضعتُكما، قال: فذكرتُ ذلك للنبيِّ - ﷺ-، فأعرض عني، فتنحيَّتُ، فذكرت ذلك له، فقال: [وكيف] وقد زَعمَت أن قد أرضعتْكما؟ فنهاه عنها» .\nوفي أخرى «كيف وقد قيل؟ دعها عنك - أو نحوه» .\nوفي أخرى «فأعرض عنه، وتبسّم النبيُّ - ﷺ-، فقال: وكيف وقد قيل؟ وكانت تحته بنت أبي إهاب التميمي» .\nوفي أخرى نحوه وفيه: «فأعرض عنه، قال: فأتيته من قِبَلِ وجهه، قلت: إنها كاذبة، قال: كيف بها وقد زعمت أنها قد أرضعتْكما؟ دعها عنك» أخرجه البخاري. وأخرج الترمذي وأبو داود نحوه، وفي رواية النسائي الرواية الآخرة (١) .\n⦗٤٩٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (دعها عنك) إشارة بالكفِّ عنها من طريق الورع، لا من طريق الحكم، وقوله: \" وما يدريك؟ \" تعليق منه للقول في أمرها، وليس في هذا دلالة على وجوب قبول قول المرأة في هذا وفيما لا يطَّلع الرجال من أمر النساء، وقد اختلف في قول من يقبل قوله من النساء في الرضاع وغيره من أحوال النساء، فقال قوم: تُقْبَلُ شهادةُ المرأة الواحدة، وقيل: أربع نسوة وقيل: شهادةُ امرأتين.\n_________\n(١) رواه البخاري ٥ / ١٨٤ في الشهادات، باب إذا شهد شاهد أو شهود بشيء، وقال آخرون: ما علمنا بذلك يحكم بقول من شهد، وباب شهادة الإماء والعبيد، وباب شهادة المرضعة، وفي العلم، باب الرحلة في المسألة النازلة، وفي البيوع، باب تفسير الشبهات، وفي النكاح، باب شهادة المرضعة، والترمذي رقم (١١٥١) في الرضاع، باب ما جاء في شهادة المرأة الواحدة في الرضاع، وأبو داود رقم (٣٦٠٣) و(٣٦٠٤) في الأقضية، باب الشهادة في الرضاع، والنسائي ٦ / ١٠٩ في النكاح، باب الشهادة في الرضاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٧ و٣٨٣) قال: حدثنا إسماعيل بن إبراهيم. والبخاري (٧/١٣) قال: حدثنا علي بن عبد الله، قال: حدثنا إسماعيل بن إبراهيم. وأبو داود (٣٦٠٤) قال: حدثنا أحمد بن أبي شعيب الحراني، قال: حدثنا الحارث بن عمير البصري. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا إسماعيل بن علية. والترمذي (١١٥١) قال: حدثنا علي بن حجر، قال: أخبرنا إسماعيل بن إبراهيم. والنسائي (٦/١٠٩) قال: أخبرنا علي بن حجر، قال: أنبأنا إسماعيل. وفي الكبرى الورقة (٧٩-أ) قال: أخبرنات محمد أبان البخلي، ويعقوب بن إبراهيم، قالا: حدثنا إسماعيل بن إبراهيم.\nكلاهما - إسماعيل بن إبراهيم بن علية، والحارث بن عمير - عن أيوب، عن عبد الله بن أبي مليكة، قال: حدثني عبيد بن أبي مريم، فذكره.\n* قال ابن أبي مليكة: وقد سمعته من عقبة، ولكني لحديث عبيد أحفظ.\n* أخرجه أبو داود (٣٦٠٣) قال: حدثنا سليمان بن حرب، قال: حدثنا حماد بن زيد، عن أيوب، عن ابن أبي مليكة، قال: حدثني عقبة بن الحارث. وحدثنيه صاحب لي عنه وأنا لحديث صاحبي أحفظ. فذكره.\n* أخرجه الحميدي (٥٧٩) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أمية. وأحمد (٤/٧ و٣٨٤) قال: حدثنا سفيان بن عيينة، عن إسماعيل، يعني ابن أمية. وفي (٤/٨) قال: حدثنا يحيى بن سعيد، عن ابن جريج. وفي (٤/٨) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج. والدارمي (٢٢٦٠) قال: حدثنا أبو عاصم، عن ابن جريج. (ح) قال أبو عاصم: وقال عمر بن سعيد بن أبي حسين. والبخاري (١/٣٣) قال: حدثنا محمد بن مقاتل أبو الحسن، قال: أخبرنا عبد الله، قال: أخبرنا عمر بن سعيد بن أبي حسين. وفي (٣/٧٠) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان، قال: أخبرنا عبد الله بن عبد الرحمن بن أبي حسين. وفي (٣/٢٢١) قال: حدثنا حبان، قال: أخبرنا عبد الله، قال: أخبرنا عمر بن سعيد بن أبي حسين.\nوفي (٣/٢٢٦) قال: حدثنا أبو عاصم، عن ابن جريج. (ح) وحدثنا علي بن عبد الله، قال: حدثنا يحيى بن سعيد، عن ابن جريج. (ح) وحدثنا أبو عاصم، عن عمر بن سعيد. والنسائي في الكبرى الورقة (٧٩/أ) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا ابن جريج. (ح) وأخبرنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يوسن، قال: حدثني عمر بن سعيد بن أبي حسين.\nأربعتهم - إسماعيل بن أمية، وابن جريج، وعمر بن سعيد بن أبي حسين، وعبد الله بن عبد الرحمن بن أبي حسين - عن عبد الله بن عبيد الله بن أبي مليكة، أنه سمع عقبة بن الحارث، فذكره. ليس فيه: عبيد بن أبي مريم.\n* في رواية يحيى بن سعيد، عن ابن جريج: «حدثني عقبة بن الحارث، أو سمعته منه» . وفي رواية عبد الرزاق، عن ابن جريج: «أن عقبة بن الحارث بن عامر أخبره، أو سمعه منه، إن لم يكن خصه به» . وفي رواية أبي عاصم، عن ابن جريج. «عن ابن أبي مليكة، قال: حدثني عقبة بن الحارث. ثم قال: لم يحدثنيه، ولكن سمعته يحدث القوم» .\n* اللفظ للنسائي (٦/١٠٩) .","vol":"11","page":490},{"text":"٩٠٥٣ - (ط ت) عبد الله بن عباس - ﵄ - «سُئِلَ عن رجل كانت له امرأتان، أرضعت إِحداهما جارية، والأخرى غلامًا: أيَحِلُّ للغلام أن ينكحَ الجارية؟ قال: لا، لأن اللَّقاح واحد» أخرجه الموطأ. وأخرجه الترمذي، وقال بدل المرأتين: «جاريتان» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللَّقاح واحد) أي: إن ماء الفحل الذي حملت منه، واللقاح: ماءُ الفحل واللبن الذي أرضعت كل واحدة منهما كان أصله ماء الفحل، ويحتمل أن يكون \" اللَّقاح \" في هذا الحديث بمعنى الإلقاح، يقال: ألقح الفحل ⦗٤٩٣⦘ يُلقح لَقاحًا وإلقاحًا، كما يقال: أعطى يعطي عَطاءً وإعطاءً، وأصل اللَّقاح في الإبل، ثم استعير للنساء.\n_________\n(١) رواه الموطأ ٢ / ٦٠٢ و٦٠٣ في الرضاع، باب رضاعة الصغير، والترمذي رقم (١١٤٩) في الرضاع، باب ما جاء في لبن الفحل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١١٤٩) وعنه الترمذي (١١٤٩) وقال: حدثنا قتيبة. (ح) وحدثنا الأنصاري قال: حدثنا معن.\nكلاهما قالا: حدثنا مالك، عن ابن شهاب، عن عمرو بن الشريد، فذكره.","vol":"11","page":492},{"text":"٩٠٥٤ - (د ت س) حجاج بن حجاج عن أبيه - ﵁ - قال: قلت لرسول الله - ﷺ-: «ما يُذْهِبُ عني مَذمَّةَ الرَّضاع؟ قال: غُرَّةٌ: عبدٌ أو أمة» أخرجه الترمذي وأبو داود والنسائي، إلا أن أبا داود قال: «الغرةُ: العبدُ أو الأمة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مَذَمَّة) الذِّمام والمَذَمَّةُ والذِّمَّةُ: الحق والحُرمة التي يُذَمُّ مضيِّعُها، يقال: رعيت ذِمام فلان ومذمَّته، والمراد بمذمة الرضاع: الحق اللازم بسبب الرضاع أو حق ذات الرضاع، فحذف المضاف، قال النخعي: كانوا يستحبُّون أن يَرضَخُوا عند فِصال الصبي للظِّئْر شيئًا سوى الأجر.\n(الغُرَّة): خيار المال، وأصله من غُرَّة الوجه، فكنى بالغُرَّة عن الذات، فكأنه قال: عبد أو أَمَة.\n_________\n(١) رواه أبو داود رقم (٢٠٦٤) في النكاح، باب في الرضخ عند الفصال، والترمذي رقم (١١٥٣) في الرضاع، باب ما جاء ما يذهب مذمة الرضاع، والنسائي ٦ / ١٠٨ في النكاح، باب حق الرضاع وحرمته، وفي سنده حجاج بن حجاج الأسلمي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وقال الترمذي: هذا حديث حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٨٧٧) قال: حدثنا سفيان. وأحمد (٣/٤٥٠) قال: حدثنا يحيى. (ح) وحدثنا ابن نمير. والدارمي (٢٢٥٩) قال: حدثنا عثمان بن محمد، قال: حدثنا عبدة. وأبو داود (٢٠٦٤) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا أبو معاوية. (ح) وحدثنا ابن العلاء، قال: حدثنا ابن إدريس. والترمذي (١١٥٣) قال: حدثنا قتيبة، قال: حدثنا حاتم بن إسماعيل. والنسائي (٦/١٠٨) قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا يحيى.\nسبعتهم - سفيان، ويحيى، وابن نمير، وعبدة، وأبو معاوية، وابن إدريس، وحاتم - عن هشام بن عروة، عن أبيه، عن حجاج بن حجاج، فذكره.\n* وأخرجه النسائي في الكبرى تحفة الأشراف (٣٢٩٥) عن إسحاق بن منصور الكوفي، عن عبد الرحمن يعني ابن مهدي، عن سفيان، عن هشام بن عروة، عن أبيه، عن حجاج الأسلمي، قال: قلت: يا رسول الله. فذكره. ليس فيه حجاج بن حجاج.","vol":"11","page":493},{"text":"<span data-type=\"title\" id=toc-2019>الفصل الثاني: فيما لا يوجب حرمة مؤبدة</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-2020>الفرع الأول: في الجمع بين الأقارب</span>\n٩٠٥٥ - (خ م ط ت د س) أبو هريرة - ﵁ - قال: «نهى رسولُ الله - ﷺ- أن تُنْكَح المرأةُ على عمتها، والمرأةُ على خالتها» فنرى خالة أبيها بتلك المنزلة، لأن عروة حدَّثني عن عائشة قالت: «حَرِّموا من الرَّضاعة ما تحرِّمون من النسب» هذا لفظ البخاري.\nوعند مسلم: أنَّ رسولَ الله - ﷺ- قال: «لا تُنكَحُ العمةُ على بنت الأخ، ولا ابنة الأخت على الخالة» .\nوفي أخرى: «نهى رسولُ الله - ﷺ- أن يجمعَ الرجلُ بين المرأة وعمتها، وبين المرأةِ وخالتها» .\nقال الزهري: فنُرى خالة أبيها وعمة أبيها بتلك المنزلة.\nوفي أخرى لهما قال: قال رسولُ الله - ﷺ-: «لا يُجمَع بين المرأة وعمتها، ولا بين المرأةِ وخالتها» .\nوفي أخرى: «نهى أن تنكح المرأة على عمتها وخالتها» . ولمسلم: «أَنَّ رسولَ الله - ﷺ- نهى عن أربع نِسْوَة أن يُجمَع بينهن: المرأةِ وعمتها، والمرأةِ وخالتها» . ⦗٤٩٥⦘\nوفي أخرى له: «نهى أن تُنكَح المرأةُ على عمتها أو خالتها، أو أن تَسألَ المرأةُ طلاق أختها، لِتَكْتَفِئ ما في صَحفتِها، فإن اللهَ رازقُها» .\nوفي أخرى: «لا يخطب الرجل على خطبة أخيه، ولا يسوم على سَوم أخيه.. وذكر الحديث في العمة والخالة» .\nوفي رواية الموطأ والترمذي وأبي داود أنَّ النبيَّ - ﷺ- قال: «لا يُجمَع بين المرأة وعمتها، ولا بين المرأة وخالتها» .\nوللترمذي وأبي داود «لا تُنكَح المرأة على عمتها، ولا العمةُ على بنت أخيها، ولا المرأة على خالتها، ولا الخالة على بنت أختها، ولا تنكح الكبرى على الصغرى، ولا الصغرى على الكبرى» . وأخرج النسائي هذه الرواية الآخرة إلى قولها: «بنت أختها» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لتكتفئ) أي: لتستفرغ ما في إنائها، وهو كناية عن انفرادها بالزوج دونها، واستبدادها بما تناله من مال زوجها منفردة، و«تكتفئ» هو تفتعل، من كفأتُ القِدْر: إذا قلبتَها.\n_________\n(١) رواه البخاري ٩ / ١٣٨ و١٣٩ في النكاح، باب لا تنكح المرأة على عمتها، ومسلم رقم (١٤٠٨) في النكاح، باب تحريم الجمع بين المرأة وعمتها أو خالتها في النكاح، والموطأ ٢ / ٥٣٢ في النكاح، باب ما لا يجمع بينه من النساء، وأبو داود رقم (٢٠٦٥) و(٢٠٦٦) في النكاح، باب ما يكره أن تجمع بينهن من النساء، والترمذي رقم (١١٢٦) في النكاح، باب ما جاء لا تنكح المرأة على عمتها ولا على خالتها، والنسائي ٦ / ٩٦ - ٩٨ في النكاح، باب الجمع بين المرأة وعمتها، وباب تحريم الجمع بين المرأة وخالتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك في الموطأ صفحة (٣٢٩) وأحمد (٢/٤٦٢ و٤٦٥) قال: قرأت على عبد الرحمن. وفي (٢/٤٦٥) قال: حدثنا إسحاق. وفي (٢/٥١٦) قال: حدثنا روح. وفي (٢/٥٢٩) قال: حدثنا عثمان بن عمر. وفي (٢/٥٣٢) قال: حدثنا حماد بن خالد. والدارمي (٢١٨٥) قال: حدثنا عبيد الله بن عبد المجيد. والبخاري (٧/١٥) قال: حدثنا عبد الله بن يوسف. ومسلم (٤/١٣٥) قال: حدثنا عبد الله بن مسلمة العقنبي. والنسائي (٦/٩٦) قال: أخبرني هارون بن عبد الله. قال: حدثنا معن.\nتسعتهم - عبد الرحمن بن مهدي، وإسحاق، وروح، وعثمان، وحماد بن خالد، وعبيد الله، وعبد الله بن يوسف، والقعنبي، ومعن - عن مالك بن أنس، عن أبي الزناد، عن الأعرج، فذكره.\nوعن قبيصة بن ذؤيب.\nأخرجه أحمد (٢/٤٠١) قال: حدثنا إبراهيم بن إسحاق. قال: حدثنا ابن مبارك، عن يونس. (ح) وعلي بن إسحاق. قال: أخبرنا عبد الله. قال: أخبرنا يونس. وفي (٢/٤٥٢) قال: حدثنا حجاج. قال: حدثنا ليث. قال: حدثني عقيل. وفي (٢/٥١٨) قال: حدثنا عثمان بن عمر. قال: أخبرنا يونس. وفي (٢/٥١٨) قال: حدثنا عثمان بن عمر. قال: أخبرنا مالك. والبخاري (٧/١٥) قال: حدثنا عبدان. قال: أخبرنا عبد الله. قال: أخبرني يونس. ومسلم (٤/١٣٥) قال: حدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا عبد الرحمن بن عبد العزيز. قال ابن مسلمة: مدني من الأنصار من ولد أبي أمامة بن سهل بن حنيف. (ح) وحدثني حرملة بن يحيى. قال: أخبرنا ابن وهب. قال: أخبرني يونس. وأبو داود (٢٠٦٦) قال: حدثنا أحمد بن صالح. قال: حدثنا عنبسة. قال: أخبرني يونس. والنسائي (٦/٩٦) قال: أخبرنا محمد بن يعقوب بن عبد الوهاب بن يحيى بن عباد بن عبد الله بن الزبير بن العوام. قال: حدثنا عنبسة. قال: أخبرني يونس. والنسائي (٦/٩٦) قال: أخبرنا محمد بن يعقوب بن عبد الوهاب بن يحيى بن عباد بن عبد الله بن الزبير بن العوام. قال: حدثنا محمد بن فليح، عن يونس.\nأربعتهم -يونس وعقيل، ومالك، وعبد الرحمن بن عبد العزيز - عن الزهري عن قبيصة بن ذؤيب، فذكره.\nوعن أبي سلمة، عن أبي هريرة. قال: قال رسول الله -ﷺ-.\nأخرجه أحمد (٢/٢٢٩) قال: حدثنا هشيم، عن عمر بن أبي سلمة. وفي (٢/٢٥٥) قال: حدثنا أبو عامر. قال: حدثنا هشام، عن يحيى. وفي (٢/٣٩٤) قال: حدثنا يونس. قال: حدثنا أبان، يعني العطار، عن يحيى. وفي (٢/٤٢٣) قال: حدثنا حسن. قال: حدثنا شيبان، عن يحيى. ومسلم (٤/١٣٥ و١٣٦) قال: حدثني أبو معن الرقاشي. قال: حدثنا خالد بن الحارث. قال: حدثنا هشام، عن يحيى. (ح) وحدثني إسحاق بن منصور. قال: حدثنا عبيد الله بن موسى، عن شيبان، عن يحيى. وفي (٤/١٣٦) قال: حدثنا محمد بن المثني وبان بشار وأبو بكر بن نافع. قالوا: أخبرنا ابن أبي عدي، عن شعبة، عن عمرو بن دينار. (ح) وحدثني محمد بن حاتم. قال: حدثنا شبابة. قال: حدثنا ورقاء، عن عمرو بن دينار. والنسائي (٦/٩٧) قال: أخبرنا مجاهد بن موسى. قال: حدثنا ابن عيينة، عن عمرو بن دينار. (ح) وأخبرنا يحيى بن درست. قال: حدثنا أبو إسماعيل. قال: حدثنا يحيى بن أبي كثير.\nثلاثتهم - عمرو بن أبي سلمة، ويحيى بن أبي كثير، وعمرو بن دينار - عن أبي سلمة، فذكره.\nوعن عامر الشعبي:\nأخرجه أحمد (٢/٤٢٦) قال: حدثنا إسماعيل بن علية. قال: حدثنا داود ابن أبي هند. والدارمي (٢٨٤) قال: أخبرنا يزيد بن هارون. قال: حدثنا داود، يعني ابن أبي هند. وأبو داود (٢٠٦٥) قال: حدثنا عبد الله بن محمد النفيلي. قال: حدثنا زهير. قال: حدثنا داود بن أبي هند. والترمذي (١١٢٦) قال: حدثنا الحسن بن علي الخلال. قال: حدثنا يزيد بن هارون. قال: أنبأنا داود بن أبي هند. والنسائي (٦/٩٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا المعتمر، عن داود بن أبي هند. وفي الكبرى الورقة (٧٠-أ) قال: أخبرنا محمد بن عبد الأعلى الصنعاني. قال: حدثنا خالد، يعني ابن الحارث. قال: حدثنا ابن عون.\nكلاهما - داود، وابن عون - عن عامر الشعبي، فذكره.\n* الروايات مطولة ومختصرة. وأثبتنا رواية الترمذي.\nوعن عراك بن مالك عن أبي هريرة.\nأخرجه مسلم (٤/١٣٥) قال: حدثنا محمد بن رمح بن المهاجر. والنسائي (٦/٩٧) قال: أخبرني إبراهيم بن يعقوب. قال: حدثنا ابن أبي مريم. قال: حدثنا يحيى بن أيوب، أن جعفر بن ربيعة حدثه، عن عراك بن مالك وعبد الرحمن الأعرج، عن أبي هريرة، عن رسول الله -ﷺ-، «أنه نهى أن تنكح المرأة على عمتها أو خالتها.» .\nوعن عبد الملك بن يسار، عن أبي هريرة.\nأخرجه النسائي (٦/٩٧) قال: أخبرنا عمرو بن منصور. قال: حدثنا عبد الله بن يوسف. قال: حدثنا الليث. قال: أخبرني أيوب بن موسى، عن بكير بن عبد الله بن الأشج، عن سليمان بن يسار، عن عبد الملك بن يسار، فذكره.\n* أخرجه النسائي في الكبرى، الورقة (٧٠) قال: أخبرنا أحمد بن عثمان بن حكيم الكوفي. قال: حدثنا بكر، عن عيسى، عن محمد بن عبد الرحمن بن أبي ليلى، عن رباح المكي، عن بكير بن عبد الله، عن سليمان بن يسار، عن أبي هريرة، بمثلة. ليس فيه عبد الملك بن يسار.","vol":"11","page":494},{"text":"٩٠٥٦ - (د ت) عبد الله بن عباس - ﵄ - أن رسولَ الله - ﷺ- «كره أن يُجْمَع بين العمة والخالة، وبين الخالتين والعمَّتين» أخرجه أبو داود.\nوفي رواية الترمذي «نهى أن تُزَوَّج المرأةُ على عمتها أو على خالتها» (١) .\n_________\n(١) رواه أبو داود رقم (٢٠٦٧) في النكاح، باب ما يكره أن يجمع بينهن من النساء، والترمذي رقم (١١٢٥) في النكاح، باب ما جاء لا تنكح المرأة على عمتها ولا على خالتها، ورواه أيضًا أحمد في \" المسند \" رقم (١٨٧٨) ورقم (٣٥٣٠)، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١٧) (١٨٧٨) قال: حدثنا مروان، قال: حدثني خصيف. وفي (١/٣٧٢) (٣٥٣٠) قال: حدثنا روح، قال: حدثنا سعيد، عن أبي حريز. وأبو داود (٢٠٦٧) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا خطاب بن القاسم، عن خصيف. والترمذي (١١٢٥) قال: حدثنا نصر بن علي، قال: حدثنا عبد الأعلى بن عبد الأعلى، قال: حدثنا سعيد بن أبي عروبة، عن أبي حريز.\nكلاهما - خصيف، وأبو حريز عبد الله بن حسين - عن عكرمة، فذكره.","vol":"11","page":496},{"text":"٩٠٥٧ - (خ س) عامر الشعبي قال: سمعت جابرًا - ﵁ – يقول: «نهى رسولُ الله - ﷺ- أن تُنكَحَ المرأةُ على عمتها أو خالتها» . أخرجه البخاري والنسائي (١) .\n_________\n(١) رواه البخاري ٩ / ١٣٧ و١٣٨ في النكاح، باب لا تنكح المرأة على عمتها، والنسائي ٦ / ٩٨ في النكاح، باب تحريم الجمع بين المرأة وخالتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٣٨) قال: حدثنا يونس، قال: حدثنا حماد يعني ابن زيد. وفي (٣/٣٨٢) قال: حدثنا عبدة بن سليمان. والبخاري (٧/١٥) قال: حدثنا عبدان، قال: أخبرنا عبد الله. والنسائي (٦/٩٨) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا شعبة. وفيه (٦/٩٨) قال: أخبرني محمد بن آدم، عن ابن المبارك.\nأربعتهم - حماد بن زيد، وعبدة، وعبد الله بن المبارك، وشعبة - عن عاصم الأحول، عن الشعبي، فذكره.\n* جميع الروايات مختصرة على أوله عدا رواية حماد بن زيد.","vol":"11","page":496},{"text":"٩٠٥٨ - (د ت) الضحاك بن فيروز عن أبيه قال: قلت: «يا رسولَ الله إني أسلمت وتحتي أختان؟ قال: طلّق أيَّتَهما شئت» . أخرجه أبو داود، وأخرج الترمذي نحوه (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٤٣) في الطلاق، باب فيمن أسلم وعنده نساء أكثر من أربع أو أختان، والترمذي رقم (١١٢٩) في النكاح، باب ما جاء في الرجل يسلم وعنده أختان، وحسنه الترمذي، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٣٢) قال: حدثنا يحيى بن إسحاق، قال: حدثنا ابن لهيعة. (ح) وحدثنا موسى بن داود، قال: حدثنا ابن لهيعة. (٢٢٤٣) قال:حدثنا يحيى بن معين، قال: حدثنا وهب بن جرير، عن أبيه، قال: سمعت يحيى بن أيوب، يحدث عن يزيد بن أبي حبيب. وابن ماجة (١٩٥١) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال أخبرني ابن لهيعة. والترمذي (١١٢٩) قال: حدثنا قتيبة، قال: حدثنا ابن لهيعة. وفي (١١٣٠) قال: حدثنا محمد بن بشار، قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت يحيى بن أيوب، يحدث عن يزيد بن أبي حبيب.\nكلاهما - عبد الله بن لهيعة، ويزيد بن أبي حبيب - عن أبي وهب الجيشاني، عن الضحاك بن فيروز الديلمي، فذكره.\n* قال الترمذي: أبو وهب الجيشاني اسمه الديلمي بن هوشع.","vol":"11","page":496},{"text":"٩٠٥٩ - (ط) قبيصة بن ذؤيب أن رجلًا سأل عثمان - ﵁ ⦗٤٩٧⦘ عن أختين مملوكتين لرجل: هل يجمع بينهما؟ فقال عثمان: «أحلّتْهما آية، وحرَّمتْهما آية، فأمَّا أنا فلا أُحب أن أصنع ذلك، فخرج من عنده، فلقي رجلًا من أصحابِ رسول الله - ﷺ-، فسأله عنه؟ فقال: أمَّا أنا فلو كان لي من الأمر شيء لم أجد أحدًا فَعَلَ ذلك إلا جعلته نَكالًا» . قال ابن شهاب: أُراه عليَّ بن أبي طالب. قال مالك: إنه بلغه عن الزبير بن العوام مثل ذلك. أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أحَلَّتهما آية) الآية التي أحلت المملوكتين هي ﴿أو ما ملكت أيمانكم﴾ [النساء: ٣] والآية التي حرَّمْتهما قوله: ﴿وأن تجمعوا بين الأُختين إلا ما قد سلف﴾ [النساء: ٢٣] .\n(نَكالًا) النَّكال: العقوبة والهوان.\n_________\n(١) ٢ / ٥٣٨ و٥٣٩ في النكاح، باب ما جاء في كراهية إصابة الأختين بملك اليمين والمرأة وابنتها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١١٦٩) عن ابن شهاب، عن قبيصة بن ذؤيب، فذكره.\nأما رواية ابن الزبير فذكرها مالك (١١٧٠) بلاغا.","vol":"11","page":496},{"text":"<span data-type=\"title\" id=toc-2021>الفرع الثاني: في المبتوتة والمحلل</span>\n٩٠٦٠ - (خ م ط د ت س) عائشة - ﵂ - قالت: «أن ⦗٤٩٨⦘ رجلًا طلَّق امرأته ثلاثًا، فتزوجها رجلٌ ثم طلقها، فسئل رسولُ الله - ﷺ- عن ذلك؟ فقال: لا، حتى يذوق الآخر من عُسَيلتها ما ذاق الأول» .\nوفي رواية قالت: «طلق رجل زوجته، فتزوجت زوجًا غيرَه فطلَّقها، وكان معه مثل الهُدْبة، فلم تصِل منه إلى شيء تريده، فلم تلبثْ أن طلَّقها، فأتت النبيَّ - ﷺ- فقالت: يا رسولَ الله، إن زوجي طلَّقني، وإني تزوجت زوجًا غيره، فدخل بي، فلم يكن معه إلا مثل هذه الهُدبة، فلم يَقْرَبْني إلا هَنَّةً واحدة لم يصل مني إلى شيء، أفأحِلُّ لزَوجي الأول؟ فقال رسولُ الله - ﷺ-: لا تحلِّين لزوجكِ الأول حتى يذوقَ الآخر عُسَيْلَتَكِ وتذوقي عسيلته»\nوفي أخرى قال: «جاءت امرأة رفاعة القرظِي إلى النبيِّ - ﷺ- فقالت: كنت عند رفاعة القرظي فطلقني، فبتَّ طَلاقي، فتزوجت عبد الرحمن بن الزبير، وإن ما معه مثلُ هُدْبة الثوب، فقال: أتريدين أن ترجعي إلى رفاعة؟ لا، حتى تذوقي عسيلته ويذوقَ عُسيلتَكِ» .\nزاد في رواية «وأبو بكر جالس عنده، وخالد بن سعيد بن العاص بالباب ينتظر أن يؤذَن له، فقال: يا أبا بكر، ألا تسمع إلى هذه وما تجهر به عند رسولِ الله - ﷺ-؟» .\nوفي أخرى: «ألا تزجُر هذه عَمَّا تجهرُ به عند رسولِ الله - ﷺ-؟ وما يزيد رسولُ الله - ﷺ- على التبسم» وفيه «وما معه يا رسولَ الله إلا مثل هذه الهُدْبة - لِهُدْبَةٍ أخذتها من جلبابها» . ⦗٤٩٩⦘\nوفي رواية: «أنَّ رِفاعةَ طلقها آخر ثلاث تطليقات» .\nأخرجه البخاري ومسلم. وأخرج أبو داود والنسائي الرواية الأولى. وأخرج الترمذي والنسائي الرواية الثالثة إِلى قوله: «ويذوق عسيلتك» وأخرج النسائي أيضًا الثالثة بتمامها.\nوأما الموطأ: فإنه أخرج هذا المعنى عن القاسم بن محمد موقوفًا على عائشة «أنها سُئلت عمن طلق امرأته ثلاثًا، فتزوجها غيرُه، فطلَّقها قبل أن يمسّها؟ فقالت: لا تحل للأَول حتى يذوقَ الآخَرُ عسيلتها» (١) .\nزاد رزين «وذكر قصة امرأة رِفاعة القرظي» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عُسيلتها) العسيلة كناية عن لَذَّة الجماع، وإنما أنَّثه، لأن من العرب من يؤنث العسل، وقيل: أَنَّثه حملًا له على المعنى، لأن المراد به النطفة. ⦗٥٠٠⦘\n(مثل الهدبة) هُدبة الثوب: طرفه مما يلي أوله وآخره، وأرادت بقولها: \" هَنة واحدة \" مرةً واحدة من الجماع.\n_________\n(١) رواه البخاري ١٠ / ٢٢٦ في اللباس، باب الإزار المهدب، وفي الشهادات، باب شهادة المختبئ، وفي الطلاق، باب من أجاز طلاق الثلاث، وباب من قال لامرأته: أنت علي حرام، وباب إذا طلقها ثلاثًا ثم تزوجت بعد العدة زوجًا غيره فلم يمسها، وفي الأدب، باب التبسم والضحك، ومسلم رقم (١٤٣٣) في النكاح، باب لا تحل المطلقة ثلاثًا لمطلقها حتى تنكح زوجًا غيره ويطأها، والموطأ ٢ / ٥٣١ في النكاح، باب نكاح المحلل وما أشبهه، وأبو داود رقم (٢٣٠٩) في الطلاق، باب المبتوتة لا يرجع إليها زوجها حتى تنكح زوجًا غيره، والترمذي رقم (١١١٨) في النكاح، باب ما جاء فيمن يطلق امرأته ثلاثًا فيتزوجها آخر فيطلقها قبل أن يدخل بها، والنسائي ٦ / ١٤٦ و١٤٧ في الطلاق، باب الطلاق للتي تنكح زوجًا ثم لا يدخل بها، وباب طلاق البتة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٩٣) قال: حدثنا يحيى. والبخاري (٧/٥٥) قال: حدثني محمد بن بشار. قال: حدثنا يحيى. ومسلم (٤/١٥٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا علي بن مسهر. (ح) وحدثناه محمد بن عبد الله بن نمير. قال: حدثنا أبي. (ح) وحدثناه محمد بن المثنى. قال: حدثنا يحيى، يعني ابن سعيد. والنسائي (٦/١٤٨) قال: أخبرنا محمد بن المثنى. قال: حدثنا يحيى.\nثلاثتهم - يحيى بن سعيد، وعلي بن مسهر، وعبد الله بن نمير - عن عبيد الله بن عمر، عن القاسم بن محمد، فذكره.\n١- أخرجه الحميدي (٢٢٦) قال: حدثنا سفيان. وأحمد (٦/٣٤) قال: حدثنا عبد الأعلى، عن معمر. وفي (٦/٣٧) قال: حدثنا سفيان. وفي (٦/٢٢٦) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والدارمي (٢٢٧٢) قال: أخبرنا محمد بن يوسف. قال: حدثنا ابن عيينة. والبخاري (٣/٢٢٠) قال: حدثنا عبد الله بن محمد. قال: حدثنا سفيان. وفي (٧/٥٥) قال: حدثنا سعيد بن عفير. قال: حدثني الليث. قال: حدثني عقيل. وفي (٧/١٨٤) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٨/٢٧) قال: حدثنا حبان بن موسى. قال: أخبرنا عبد الله. قال: أخبرنا معمر. ومسلم (٤/١٥٤) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد. قالا: حدثنا سفيان. (ح) وحدثني أبو الطاهر وحرملة بن يحيى قال أبو الطاهر: حدثنا وقال حرملة: أخبرنا ابن وهب. قال: أخبرني يونس. وفي (٤/١٥٥) قال: حدثنا عبد بن حميد. قال: أخبرنا عبد الرزاق قال: أخبرنا معمر. وابن ماجة (١٩٣٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. والترمذي (١١١٨) قال: حدثنا ابن أبي عمر وإسحاق بن منصور. قالا: حدثنا سفيان بن عيينة. والنسائي (٦/٩٣ و١٤٨) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا سفيان. وفي (٦/١٤٦) قال: قال: أخبرني عبد الرحمن بن عبد الله بن عبد الحكم. قال: حدثنا شعيب بن الليث، عن أبيه. قال: حدثني أيوب بن موسى. (ح) وأخبرنا عمرو بن علي. قال: حدثنا يزيد بن زريع. قال: حدثنا معمر.\nخمستهم - سفيان بن عيينة، ومعمر، وشعيب بن أبي حمزة، ويونس بن يزيد، وأيوب بن موسى - عن الزهري.\n٢- وأخرجه أحمد (٦/١٩٣) قال: حدثنا يحيى. وفي (٦/٢٢٩) قال: حدثنا أبو معاوية. والدارمي (٢٢٧٣) قال: حدثنا فروة. قال: حدثنا علي مسهر. والبخاري (٧/٥٦) قال: حدثنا محمد. قال: حدثنا أبو معاوية. وفي (٧/٧٢) قال: حدثنا عمرو بن علي. قال: حدثنا يحيى. وفي (٧/٧٣) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا عبدة. ومسلم (٤/١٥٥) قال: حدثنا محمد بن العلاء الهمداني. قال: حدثنا أبو أسامة. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا ابن فضيل. (ح) وحدثنا أبو كريب. قال: حدثنا أبو معاوية.\nستتهم - يحيى بن سعيد القطان، وأبو معاوية محمد بن خازم، وعلي بن مسهر، وعبدة بن سليمان، وأبو أسامة حماد بن أسامة، ومحمد بن فضيل - عن هشام بن عروة.\nكلاهما - الزهري، وهشام بن عروة، عن عروة بن الزبير، فذكره.\n* أشار المزي في تحفة الأشراف (١٢/١٦٦٣١) أن مسلما رواه عن أستأمر أبوي، فإني أريد الله ورسوله والدار الآخرة.\nغير موجود في المطبوع من صحيح مسلم.\n* الروايات ألفاظها متقاربة، وأثبتنا لفظ رواية سفيان بن عيينة عند مسلم.","vol":"11","page":497},{"text":"٩٠٦١ - (ط) الزبير بن عبد الرحمن بن الزبير - ﵁ - «أنَّ رِفاعة بن سِمْوال طلق امرأته تَميمة بنت وهب في عهد رسولِ الله - ﷺ- ثلاثًا، فنكحت عبد الرحمن بن الزبير، فاعْترِضَ عنها، فلم يستطع أن يمسّها ففارقها، فأراد رِفاعةُ أن ينكحها - وهو زوجها الأول، الذي كان طلقها - فذكَر ذلك لرسولِ الله - ﷺ-، فنهاه عن تزويجها، وقال: لا تحلُّ لكَ حتى تذوقَ العُسَيْلة» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٣١ في النكاح، باب نكاح المحلل وما أشبهه، من حديث المسور بن رفاعة القرظي عن الزبير بن عبد الرحمن بن الزبير، والمسور لم يوثقه غير ابن حبان، ثم حديثه عن الزبير بن عبد الرحمن منقطع عند أكثر الرواة، ووصله ابن وهب، قال ابن عبد البر: كذا أرسله أكثر الرواة، ووصله ابن وهب وهو من أجل من روى الحديث عن مالك، وتابعه ابن القاسم، وعلي بن زياد، وإبراهيم بن طهمان، وعبيد الله بن عبد الحميد الحنفي، كلهم عن مالك عن المسور عن الزبير بن عبد الرحمن عن أبيه أن رفاعة ... الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١١٥١) عن المسور بن رفاعة القرظي، عن الزبير بن عبد الرحمن بن الزبير، فذكره.\nوقال الزرقاني في شرح الموطأ (٣/١٧٨) قال ابن عبد البر: كذا أرسله أكثر الرواة وصله ابن وهب وهو من أجل من روى الحديث عن مالك وتابعه ابن القاسم وعلي بن زياد، وإبراهيم بن طهمان، وعبيد الله بن عبد الحميد الحنفي كلهم - عن مالك عن المسور، عن الزبير بن عبد الرحمن - عن أبيه، فذكره.","vol":"11","page":500},{"text":"٩٠٦٢ - (س) عبد الله بن عمر - ﵄ - «أنَّ النبيَّ - ﷺ- سُئِل عن الرجل يطلّق امرأته ثلاثًا، فيتزوجها الرجل، فيغلق الباب ويُرخي السِّتْر، ثم يطلِّقها قبل أن يدخلَ بها؟ قال: لا تحلُّ للأول حتى يجامعَها الآخر» .\nوفي أخرى: عن النبيِّ - ﷺ-: «الرجل تكون له المرأة فيطلِّقها، ثم يتزوجها رجل، فيطلِّقها قبل أن يَدخُلَ بها، فترجع إلى زوجها الأول؟ قال: ⦗٥٠١⦘ لا، حتى تذوقَ العسيلة» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٤٩ في النكاح، باب إحلال المطلقة ثلاثًا والنكاح الذي يحلها به، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٨٥) (٥٥٧١) وابن ماجة (١٩٣٣) قال: حدثنا محمد بن بشار. والنسائي (٦/١٤٨) قال: أخبرنا عمرو بن علي.\nثلاثتهم - أحمد بن حنبل، وابن بشار، وعمرو - عن محمد بن جعفر، قال: حدثنا شعبة، عن علقمة بن مرثد، قال: سمعت سالم بن رزين، يحدث عن سالم بن عبد الله، عن سعيد بن المسيب، فذكره.\n* أخرجه أحمد (٢/٢٥) (٤٧٧٦) قال: حدثنا وكيع. وفي (٢/٢٥) (٤٧٧٧) و(٢/٦٢) (٥٢٧٨) قال: حدثنا أبو أحمد، يعني الزبيري. وفي (٢/٦٢) (٥٢٧٧) قال: حدثنا عبد الرحمن. والنسائي (٦/١٤٩) قال: أخبرنا محمود بن غيلان، قال: حدثنا وكيع.","vol":"11","page":500},{"text":"٩٠٦٣ - (ط) زيد بن ثابت - ﵁ - «كان يقول - في الرجل يطلِّق الأمة ثلاثًا، ثم يشتريها -: إنها لا تحلُّ حتى تنكحَ زوجًا غيره» (١) . أخرجه الموطأ (٢) .\n_________\n(١) قال الزرقاني في \" شرح الموطأ \": لعموم الآية، وعلى هذا الجمهور والأئمة الأربعة، خلافًا لقول بعض السلف: تحل، لعلوم ﴿أو ما ملكت أيمانكم﴾ قال أبو عمر بن عبد البر: هذا خطأ، لأنها لا تبيح الأمهات والأخوات والبنات فكذا سائر المحرمات.\n(٢) ٢ / ٤٣٧ في النكاح، باب ما جاء في الرجل يملك امرأته وقد كانت تحته ففارقها من حديث الزهري عن أبي عبد الرحمن طاوس عن زيد بن ثابت، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١١٦٥) عن ابن شهاب، عن أبي عبد الرحمن، عن زيد بن ثابت، فذكره.","vol":"11","page":501},{"text":"٩٠٦٤ - (ط) محمد بن إياس بن البكير قال: إنَّ ابن عباس وأبا هريرة وابن العاص «سئلوا عن البِكْر يطلِّقها زوجُها ثلاثًا قبل الدخول؟ فكلُّهم قالوا: لا تحلُّ له حتى تنكحَ زوجًا غيره» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٧٠ في الطلاق، باب طلاق البكر، وإسناده صحيح، ولكن فتوى ابن عباس وأبي هريرة من حديث الزهري عن محمد بن عبد الرحمن بن ثوبان عن محمد بن إياس بن البكير، وفتوى عبد الله بن عمرو بن العاص من حديث يحيى بن سعيد عن بكير بن عبد الله بن الأشج عن النعمان بن أبي عياش الأنصاري عن عطاء بن يسار عن عبد الله بن عمرو بن العاص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم برقم (٥٧٥٨) .","vol":"11","page":501},{"text":"٩٠٦٥ - (د ت س) علي وجابر وابن مسعود - ﵃ - أنَّ رسولَ الله - ﷺ-: «لعن المحلِّلَ والمحلَّلَ له» .\nأخرجه الترمذي، وقال: حديث علي وجابر معلول، وصحح حديث ⦗٥٠٢⦘ ابن مسعود، وأما أبو داود: فإنه رواه عن عليٍّ وحدَه، وقال: قال إسماعيل: وأُراه قد رفعه إلى النبيِّ - ﷺ- قال: «لَعن [الله] المحلِّل والمحلَّلَ له» .\nوفي رواية أخرى له: «عن رجل من أصحاب النبيِّ - ﷺ- فرأينا أنه علي - أن النبيَّ - ﷺ- ... بمعناه» . وأخرجه النسائي عن ابن مسعود وحدَه بزيادة في أوله، وهي مذكورة في كتاب الزينة من حرف الزاي (١) .\n_________\n(١) رواه الترمذي رقم (١١١٩) و(١١٢٠) في النكاح، باب ما جاء في المحلل والمحلل له، وأبو داود رقم (٢٠٧٦) و(٢٠٧٧) في النكاح، باب في التحليل، والنسائي ٦ / ١٤٩ في الطلاق، باب إحلال المطلقة ثلاثًا وما فيه من التغليظ، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٨٣) (٦٣٥) قال: حدثنا يحيى، عن مجالد. وفي (١/٨٧) (٦٦٠) قال: حدثنا خلف بن الوليد، قال: حدثنا أبو جعفر، يعني الرازي، عن حصين بن عبد الرحمن. وفي (١/١٠٧) (٨٤٤) قال: حدثنا عبد الرزاق، قال: أنبأنا سفيان، عن جابر. وفي (١/١٢١) (٩٨٠) قال: حدثنا يحيى بن سعيد، عن إسماعيل. وفي (١/١٥٠) (١٢٨٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن جابر. وفي (١/١٥٨) (١٣٦٤) قال: حدثنا أبو سعيد، قال: حدثنا هشيم، قال: حدثنا حصين بن عبد الرحمن. وأبو داود (٢٠٧٦) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير، قال: حدثني إسماعيل. وفي (٢٠٧٧) قال: حدثنا وهب بن بقية، عن خالد، عن حصين. وابن ماجة (١٩٣٥) قال: حدثنا محمد بن إسماعيل بن البختري الواسطي، قال: حدثنا أبو أسامة، عن ابن عون ومجالد. والترمذي (١١١٩) قال: حدثنا أبو سعيد الأشج، قال: حدثنا أشعث بن عبد الرحمن بن زبيد الأيامي، قال: حدثنا مجالد. والنسائي (٨/١٤٧) قال: أخبرني زياد بن أيوب، قال: حدثنا هشيم، قال: أنبأنا حصين ومغيرة وابن عون.\nستتهم - مجالد، وحصين، وجابر الجعفي، وإسماعيل بن أبي خالد، وعبد الله بن عون، ومغيرة - عن عامر الشعبي.\n٢- وأخرجه أحمد (١/٨٨) (٦٧١) قال: حدثنا محمد بن عبد الله. وفي (١/٩٣) (٧٢١) قال: حدثنا خلف بن الوليد.\nكلاهما - محمد، وخلف - قالا: حدثنا إسرائيل، عن أبي إسحاق.\nكلاهما - الشعبي، وأبو إسحاق - عن الحارث الأعور، فذكره.\n* في رواية حصين عند أحمد (١/٨٧) عن الشعبي عن الحارث، عن رجل من أصحاب النبي -ﷺ-. قال: لا شك إلا أنه علي. وفي روايته عند أبي داود (٢٠٧٧) عن عامر، عن الحارث الأعور، عن رجل من أصحاب النبي -ﷺ-. قال: فرأينا أنه علي.\n* الروايات مطولة ومختصرة.\n* أخرجه النسائي (٨/١٤٧) قال: أخبرنا حميد بن مسعدة، قال: حدثنا يزيد بن زريع، قال: حدثنا ابن عون، عن الشعبي، عن الحارث، قال: «لعن رسول الله -ﷺ- آكل الربا..» فذكره مرسلا.\n* وأخرجه النسائي (٨/١٤٨) قال: حدثنا قتيبة، قال: حدثنا خلف، يعني ابن خليفة، عن عطاء بن السائب، عن الشعبي، قال: «لعن رسول الله -ﷺ- آكل الربا..» فذكره.\nوعن ابن مسعود، أخرجه أحمد (١/٤٥٠) (٤٣٠٨) قال: حدثنا زكريا بن عدي قال: حدثنا عبيد الله، عن عبد الكريم، عن أبي الواصل فذكره.\nوفي رواية جابر.\nأخرجه الترمذي (١١١٩) قال: حدثنا أبو سعيد الأشج قال: حدثنا أشعث بن عبد الرحمن، عن زبيد الإيامي قال: حدثنا مجالد، عن الشعبي، فذكره.","vol":"11","page":501},{"text":"<span data-type=\"title\" id=toc-2022>الفرع الثالث: في أمور متفرقة</span>\n٩٠٦٦ - (خ م ت د) المسور بن مخرمة - ﵁ - قال: «إن عليًا خطب بنت أبي جهل وعنده فاطمة ابنةُ النبيِّ - ﷺ- فسمعت بذلك فاطمة، فأتت رسول الله - ﷺ-، فقالت: يزعم قومُك أنك لا تغضبُ لبناتك، وهذا عليٌّ ناكحًا ابنةَ أبي جهل، فقام رسولُ الله - ﷺ-، فسمعته حين تشهَّد يقول: أما بعد، فإِني أنكحتُ أبا العاص بن الربيع، فحدَّثني وصَدَقني، وإن فاطمةَ بَضْعةٌ مِنِّي، وأنا أكره أن يسوؤها - وفي رواية: أن يفتنوها ⦗٥٠٣⦘ والله لا تجتمع بنتُ رسولِ الله وبنتُ عدوِّ الله عند رجل واحد أبدًا، فترك عليٌّ الخِطبة» .\nوفي رواية قال: سمعتُ رسولَ الله - ﷺ- يقول وهو على المنبر: «إن بني هشام بن المغيرة استأذنوني في أن يُنكِحُوا ابنتَهم عليَّ بن أبي طالب، فلا آذن لهم، ثم لا آذن لهم، إلا أن يريد ابنُ أبي طالب أن يطلِّق ابنتي وينكح ابنتهم، فإنما هي بَضْعة مني، يَريبني ما رابَها، ويؤذيني ما آذاها» . أخرجه البخاري ومسلم، وأخرج الترمذي الأولى، وأخرج أبو داود الثانية، وفي بعض رواياته أيضًا: «ووعدني فوفى لي» وزاد الترمذي: «ثم لا آذن لهم» مرة ثالثة (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البَضْعة): القِطْعة من اللحم.\n(يَريبني) أي: يسوؤني ما يسوؤها، تقول: رابني هذا الأمر يريبني: إذا رأيتَ منه ما تكرهه، وهذيل تقول: أرابني. ⦗٥٠٤⦘\n(فحدَّثني وصدَقني) هذا المشار إليه بالوعد والوفاء: هو أبو العاص بن الربيع زوج زينبَ بنتِ رسولِ الله - ﷺ -، كان أُسِرَ في غزوة بدر، فنفَّذَت زينب فداءه من مكة، فعرف رسولُ الله - ﷺ - في الذي نفّذَته قلادةً كانت خرجت معها لما دخلت عليه، كانت لخديجة، فرقَّ لها رسولُ الله - ﷺ - رقّةً شديدةً واستطلق أسيرها من المسلمين، واستوهبهم الفداء فوهبوه، فردَّه إليها، وشرط على أبي العاص أن يُنفِّذَ زينب إليه إذا وصل إلى مكة، فَفَعَل.\n_________\n(١) رواه البخاري ٧ / ٦٧ و٦٨ في فضائل أصحاب النبي ﷺ، باب ذكر أصهار النبي ﷺ، وباب قرابة رسول الله ﷺ، وباب مناقب فاطمة، وفي الجمعة، باب من قال في الخطبة بعد الثناء: أما بعد، وفي الجهاد، باب ما ذكر من درع النبي ﷺ وعصاه وسيفه وقدحه وخاتمه، وفي النكاح، باب ذب الرجل عن ابنته في الغيرة والإنصاف، وفي الطلاق، باب الشقاق، ومسلم رقم (٢٤٤٩) في فضائل الصحابة، باب فضائل فاطمة بنت النبي ﷺ، وأبو داود رقم (٢٠٧١) في النكاح، باب ما يكره أن يجمع بينهن من النساء، والترمذي (٣٨٦٦) في المناقب، باب فيمن سب أصحاب النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٢٦) قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت النعمان. وفي (٤/٣٢٦) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٤/٣٢٦) قال: حدثنا يعقوب، يعني ابن إبراهيم، قال: حدثنا أبي، عن الوليد بن كثير، قال: حدثني محمد بن عمرو بن حلحلة الدؤلي. والبخاري (٢/١٤ و٥/٢٨) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٤/١٠١) قال: حدثنا سعيد بن محمد الجرمي، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، أن الوليد بن كثير حدثه، عن محمد بن عمرو بن حلحلة الدؤلي. ومسلم (٧/١٤١) قال: حدثني أحمد بن حنبل، قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن الوليد بن كثير، قال: حدثني محمد بن عمرو بن حلحلة الدؤلي. (ح) وحدثنا عبد الله بن عبد الرحمن الدارمي، قال: أخبرنا أبو اليمان، قال: أخبرنا شعيب، وفي (٧/١٤٢) قال: وحدثنيه أبو معن الرقاشي، قال: حدثنا وهب، يعني ابن جرير، عن أبيه، قال: سمعت النعمان، يعني ابن راشد. وأبو داود (٢٠٦٩) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا يعقوب بن إبراهيم بن سعد، قال: حدثني أبي، عن الوليد بن كثير، قال: حدثني محمد بن عمرو بن حلحلة. وابن ماجة (١٩٩٩) قال: حدثنا محمد بن يحيى، قال: حدثنا أبو اليمان، قال: أنبأنا شعيب. والنسائي في فضائل الصحابة (٢٦٧) قال: أخبرنا عبيد الله بن سعد بن إبراهيم بن سعد، قال: حدثنا عمي، قال: حدثنا أبي، عن الوليد بن كثير، عن محمد بن عمرو بن حلحلة.\nثلاثتهم - النعمان بن راشد، وشعيب، ومحمد بن عمرو بن حلحلة الدؤلي - عن ابن شهاب الزهري، عن علي بن الحسين، فذكره.\n* اللفظ للبخاري (٤/١٠١) .","vol":"11","page":502},{"text":"٩٠٦٧ - (ط) محمد بن شهاب «أن عبد الله بن عامر أهدى لعثمان بن عفان - ﵁ - جاريةً - ولها زوج - اشتراها بالبَصرَة، فقال عثمان: لا أقْرَبُها ولها زوج، فأرضى ابن عامر زوجَها ففارقها (١)» أخرجه الموطأ (٢) .\n_________\n(١) أي طلقها، فحلت لعثمان بعد العدة.\n(٢) ٢ / ٦١٧ في البيوع، باب النهي عن أن يطأ الرجل وليدة ولها زوج، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٣٧) عن ابن شهاب، فذكره.","vol":"11","page":504},{"text":"٩٠٦٨ - (ط) نافع - مولى ابن عمر أنه سمع ابن عمر - ﵄ - يقول: «لا يطأ رجل وَليدة، إلا وليدةً: إن شاء باعها، وإن شاء أمسكها، وإن شاء وهبها، وإن شاء صنع بها ما شاء» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٦١٦ في البيوع، باب ما يفعل في الوليدة إذا بيعت والشرط فيها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٣٦) عن نافع، فذكره.","vol":"11","page":504},{"text":"٩٠٦٩ - (ط) مالك بن أنس - ﵀ - بلغه: أن عبد الله بن عباس وعبد الله بن عمر - ﵃ - «سئلا عن رجل كان تحته امرأة حُرَّة، ⦗٥٠٥⦘ فأراد أن ينكح عليها أمة؟ فكرها أن يجمع بينهما» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٣٦ بلاغًا في النكاح، باب نكاح الأمة على الحرة، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١١٦٣) بلاغا، فذكره.","vol":"11","page":504},{"text":"<span data-type=\"title\" id=toc-2023>الفصل الثالث: في نكاح المشركات، وإسلام الزوج عليهن</span>\n٩٠٧٠ - (خ) نافع - مولى ابن عمر أن ابن عمر - ﵄ - «كان إذا سُئِل عن نكاح النصرانية واليهودية؟ قال: إنَّ الله حَرَّم المشركات على المؤمنين، ولا أعلم من الإشراك شيئًا أكثر من أن تقول المرأة: ربُّها عيسى، وهو عبد من عباد الله» أخرجه البخاري (١) .\n_________\n(١) ٩ / ٣٦٧ في الطلاق، باب قول الله تعالى: ﴿ولا تنكحوا المشركات حتى يؤمن ولأمة مؤمنة خير من مشركة ولو أعجبتكم﴾ وقول الجمهور على خلاف قول ابن عمر ﵁، وانظر ما نقله الحافظ من أقوال العلماء حول هذا الموضوع في \" الفتح \" ٩ / ٣٦٧ و٣٦٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في الطلاق (١٨) عن قتيبة، عن الليث، عن نافع فذكره. تحفة الأشراف (٦/٢٠٤) .","vol":"11","page":505},{"text":"٩٠٧١ - (ت) عبد الله بن عمر - ﵄ - أن رجلًا قال: «يا رسول الله، ما ترى فيمن أسلم وله عَشْر نِسوة؟ قال: يَتَخيَّر منهن أربعًا» .\nوفي رواية «أن غَيلان بن سَلَمة الثقفي أسلم وله عشر نِسْوَةٍ في الجاهلية فأسلمن معه، فأمره النبيُّ - ﷺ- أن يتخيَّر منهنَّ أربعًا» . ⦗٥٠٦⦘ أخرج الترمذي الثانية (١) .\n_________\n(١) رقم (١١٢٨) في النكاح، باب ما جاء في الرجل يسلم وعنده عشر نسوة، ورواه أيضًا ابن ماجة رقم (١٩٥٣) في النكاح، باب الرجل يسلم وعنده أكثر من أربع نسوة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٣) (٤٦٠٩) قال: حدثنا إسماعيل. وفي (٢/١٤) (٤٦٣١) قال: حدثنا إسماعيل ومحمد بن جعفر. وفي (٢/٤٤) (٥٠٢٧) قال: حدثنا محمد بن جعفر وعبد الأعلى. وفي (٢/٨٣) (٥٥٥٨) قال: حدثنا يزيد، قال: أخبرنا سعيد بن أبي عروبة. وابن ماجة (١٩٥٣) قال: حدثنا يحيي بن حكيم، قال: حدثنا محمد بن جعفر. والترمذي (١١٢٨) قال: حدثنا هناد، قال: حدثنا عبدة، عن سعيد بن أبي عروبة.\nأربعتهم - إسماعيل، ومحمد بن جعفر، وعبد الأعلى، وسعيد بن أبي عروبة - عن معمر، عن الزهري، عن سلام، فذكره.\n* قال أبو عيسى الترمذي: هكذا رواه معمر، عن الزهري، عن سالم، عن أبيه.\n* قال: وسمعت محمد بن رسماعيل البخاري يقول: هذا حديث غير محفوظ، والصحيح ما روى شعيب بن أبي حمزة وغيره، عن الزهري، قال: حدثت عن محمد بن سويد الثقفي، أن غيلان بن سلمة.. فذكره.\nقال محمد: وإنما حديث الزهري عن سالم، عن أبيه، أن رجلا من ثقيف طلق نساءه فقاله عمر: لتراجعن نسائك، أو لأرجمن قبرك كما رجم قبر أبي رغال.","vol":"11","page":505},{"text":"٩٠٧٢ - (ت) أبو وهب الجيشاني - ﵀ - أنه سمع ابن فيروز الدَّيلمي يحدّث عن أبيه: أنه قال لرسول الله - ﷺ- «أسلمتُ وتحتي أختان؟ فقال له رسولُ الله - ﷺ-: اختر أيتهما شئت، وطَلِّقِ الأخرى» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١١٢٩) في النكاح، باب الرجل يسلم وعنده أختان، ورواه أيضًا أبو داود رقم (٢٢٤٣) في الطلاق، باب فيمن أسلم وعنده نساء أكثر من أربع، ابن ماجة رقم (١٩٥٠) و(١٩٥١) في النكاح، باب الرجل يسلم وعنده أختان، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب، وهذا الحديث زيادة من المطبوع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٣٢) قال: حدثنا يحيي بن إسحاق، قال: حدثنا ابن لهيعة. (ح) وحدثنا موسى بن داود، قال: حدثنا ابن لهيعة. وأبو داود (٢٢٤٣) قال: حدثنا يحيى بن معين، قال: حدثنا وهب بن جرير، عن أبيه، قال سمعت يحيى بن أيوب، يحدث عن يزيد بن أبي حبيب. وابن ماجة (١٩٥١) قال: حدثنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني ابن لهيعة. والترمذي (١١٢٩) قال: حدثنا قتيبة، قال: حدثنا ابن لهيعة. وفي (١١٣٠) قال: حدثنا محمد بن بشار، قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت يحيى بن أيوب، يحدث عن يزيد بن أبي حبيب. كلاهما - عبد الله بن لهيعة، ويزيد بن أبي حبيب - عن أبي وهب الجيشاني، عن الضحاك بن فيروز الديلمي، فذكره. قال الترمذي: أبو وهب الجيشاني اسمه الديلم بن هوشع.","vol":"11","page":506},{"text":"٩٠٧٣ - (د) الحارث بن قيس، أو قيس بن الحارث قال: «أسلمتُ وعندي ثمان نِسوة، فذكرت ذلك لرسول الله - ﷺ- فقال [رسولُ الله - ﷺ-]: اختر منهن أربعًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٢٤١) و(٢٢٤٢) في الطلاق، باب فيمن أسلم وعنده نساء أكثر من أربع، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٢٤٢) قال: حدثنا أحمد بن إبراهيم، قال: حدثنا بكر بن عبد الرحمن قاضي الكوفة، عن عيسى بن المختار. وابن ماجة (١٩٥٢) قال: حدثنا أحمد بن إبراهيم الدورقي، قال: حدثنا هشيم. كلاهما - عيسى، وهشيم - عن محمد بن عبد الرحمن بن أبي ليلى، عن حميضة بن الشمردل، فذكره. وفي رواية هشيم: حميضة بنت الشمردل.\n* أخرجه أبو داود (٢٢٤١) قال: حدثنا مسدد، قال: حدثنا هشيم. (ح) وحدثنا وهب بن بقية، قال: أخبرنا هشيم، عن ابن أبي ليلى، عن حميضة بن الشمردل، عن الحارث بن قيس قال مسدد: ابن عميرة. وقال وهب: الأسدي، قال: أسلمت وعندي ثمان. فذكره.\nقال أبو داود: وحدثنا به أحمد بن إبراهيم، قال: حدثنا هشيم، بهذا الحديث. فقال: قيس بن الحارث مكان الحارث بن قيس. قال أحمد بن إبراهيم: هذا الصواب، يعني قيس بن الحارث.","vol":"11","page":506},{"text":"٩٠٧٤ - (ط) محمد بن شهاب - ﵀ - قال: بلغني أن رسول الله - ﷺ- قال لرجل مِنْ ثقيف أسلمَ وعنده عَشرُ نِسوَة، حين أسلم الثقفي: «أمْسِكْ منهن أربعًا، وفارق سائرهن» أخرجه الموطأ (١) . ⦗٥٠٧⦘ ويحتمل أن يكون الحديث الذي أخرجه الترمذي عن ابن عمر، إلا أن ذاك سَمّى الثقفِيَّ، وهذا لم يسمِّه.\n_________\n(١) ٢ / ٥٨٦ بلاغًا في الطلاق، باب جامع الطلاق، وإسناده منقطع، وقد وصله الترمذي وابن ماجة وغيرهما، فهو حديث صحيح، كما تقدم قبل حديثين من حديث عبد الله بن عمر ﵄.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (١٢٧٨) عن ابن شهاب، فذكره بلاغا وقال الزرقاني في شرح الموطأ (٣/٢٧٨) قال ابن عبد البر: هكذا رواه جماعة الموطأ، وأكثر رواة ابن شهاب ورواة ابن وهب عن يونس عن ابن شهاب عن عثمان بن محمد بن أبي سويد فذكره. ووصله معمر عن ابن شهاب عن سالم عن ابن عمر ويقولون إنه من خطأ معمر مما حدث به بالعراق، وقد رواه الترمذي وابن ماجة من طريق معمر عن الزهري عن سالم، عن أبيه، قال الترمذي: سمعت محمد بن إسماعيل يقول هذا غير محفوظ، والصحيح ما روى شعيب وغيره عن الزهري قال: حدثت عن عثمان بن محمد بن أبي سويد الثقفي، فذكره.\nوقد كشف مسلم في كتاب التمييز، عن علية وبينها بيانا شافيا فقال: كان عند الزهري في قصة غيلان حديثان أحدهما مرفوع والآخر موقوف فأدرج معمر المرفوع على إسناد الموقوف.","vol":"11","page":506},{"text":"<span data-type=\"title\" id=toc-2024>الباب الرابع: في أحكام متفرقة للنكاح</span>، وفيه خمسة فصول\n<span data-type=\"title\" id=toc-2025>الفصل الأول: فيما يفسخ النكاح، ومالا يفسخه</span>\n٩٠٧٥ - (ط) سعيد بن المسيب أن عمر - ﵁ - قال: «أيُّما رجل تزوج امرأةً وبها جنون، أو جُذام، أو بَرَص، فمسَّها فلها صداقها كاملًا، وذلك لزوجها غُرْمٌ على وليها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٢٦ في النكاح، باب ما جاء في الصداق والحياء، وفي سماع سعيد بن المسيب من عمر خلاف وقال الحافظ ابن حجر في \" بلوغ المرام \" عن هذا الحديث: رواه سعيد بن منصور، ومالك وابن أبي شيبة، ورجاله ثقات، وقال الشوكاني في \" نيل الأوطار \": وفي الباب عن علي أخرجه سعيد بن منصور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (١١٤٢) عن يحيى بن سعيد، عن سعيد بن المسيب، فذكره.","vol":"11","page":507},{"text":"٩٠٧٦ - (ط) سعيد بن المسيب أن عمر قال: «أيما امرأةٍ فقدت زوجها فلم تدرِ أين هو؟ فإنها تنتظر أربع سنين، ثم تعتدُّ أربعة أشهر وعشرًا، ثم تحلُّ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٧٥ في الطلاق، باب عدة التي تفقد زوجها، ورجاله ثقات، كما في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل أخرجه مالك (١٢٥٢) عن يحيى بن سعيد، عن سعيد بن المسيب، فذكره.","vol":"11","page":507},{"text":"٩٠٧٧ - (س) عبد الله بن عباس - ﵄ - «أن الغُميصاء - أو الرُّميصاء - أتت النبيَّ - ﷺ- تشتكي زوجها أنَّهُ لا يَصِلُ إليها، فلم يلبث أن جاءَ زوجُها فقال: يا رسولَ الله، هي كاذبة، وهو يصل إليها، ولكنَّها تريد أن ترجعَ إلى زوجها الأول، فقال رسولُ الله - ﷺ-: ليس ذلك لها حتى تذوقَ عسيلته» أخرجه النسائي (١) .\n_________\n(١) ٦ / ١٤٨ في الطلاق، باب إحلال المطلقة ثلاثًا والنكاح الذي يحلها به، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١٤٨) قال: أخبرنا علي بن حجر، قال أنبأنا هشيم قال: أنبأنا يحيى بن أبي إسحاق عن سليمان بن يسار، فذكره.","vol":"11","page":508},{"text":"٩٠٧٨ - (د) سعيد بن المسيب عن رجل من الأنصار - يقال له: بَصْرَة بن أكثم - من أصحابِ رسولِ الله - ﷺ- قال: «تزوجت امرأةً على أنها بِكْر في سِترها، فدخلت عليها فإذا هي حُبْلَى، فقال لي رسولُ الله - ﷺ-: لها الصداقُ بما استحللتَ من فرجها، والولد عبدٌ لك، وفرَّق بيننا، وقال: إذا وضَعَتْ [فاجلدوها - أو قال:] فحُدُّوها» أخرجه أبو داود (١) .\nقال الخطابي: هذا حديث لا أعلم أحدًا من الفقهاء قال به، وهو مرسل، ولا أعلم أحدًا من العلماء اختلف في أن ولدَ الزنا - إذا كان من حُرَّة - حُرٌّ، [فكيف يستعبده؟] قال: ويشبه أن يكون معناه - إن ثبت الخبر -: أنه أوصى به خيرًا، وأمره [باصطناعه] وتربيته واقتنائه، لينتفع بخدمته إذا بلغ، فيكون كالعبد له في الطاعة، مكافأةً له على إحسانه، [وجزاءًا لمعروفه] ويحتمل - إن صَحَّ الحديث - أن يكون منسوخًا.\n_________\n(١) رقم (٢١٣١) و(٢١٣٢) في النكاح، باب في الرجل يتزوج المرأة فيجدها حبلى، وهو مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢١٣١) قال: حدثنا مخلد بن خالد، والحسن بن علي، ومحمد بن أبي السري، المعنى، قالوا: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، عن صفوان بن سليم، عن سعيد بن المسيب عن رجل من الأنصار، قال ابن أبي السري: من أصحاب النبي -ﷺ- ولم يقل من الأنصار، ثم اتفقوا: يقال له بصرة، فذكره.","vol":"11","page":508},{"text":"٩٠٧٩ - (ط) مالك بن أنس قال: بلغني أن عمر بن الخطاب - ﵁ - قال - في المرأة يطلقها زوجها وهو غائب عنها، ثم يراجعها، فلا تبلغها رجعته، وقد بَلَغَها طلاقه إياها، فتزوَجَتْ -: «أنه إِن دخل بها زوجها الآخر، أو لم يدخل بها، فلا سبيل لزوجها الأول الذي طلقها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٧٦ بلاغًا في الطلاق، باب عدة التي تفقد زوجها، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك تحت الحديث رقم (١٢٥٢)، فذكره بلاغا.","vol":"11","page":509},{"text":"٩٠٨٠ - (خ) عبد الله بن عباس - ﵄ - قال: «إذا أسلمت النصرانية تحت الذمي قبل زوجها بساعة، حَرُمَتْ عليه» أخرجه البخاري (١) .\n_________\n(١) تعليقًا ٩ / ٣٧٠ في الطلاق، باب إذا أسلمت المشركة أو النصرانية تحت الذمي أو الحربي، من حديث عبد الوارث عن خالد الحذاء عن عكرمة عن ابن عباس، قال الحافظ في \" الفتح \": لم يقع لي موصولًا عن عبد الوارث، لكن أخرج ابن أبي شيبة عن عباد بن العوام عن خالد الحذاء نحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا (٩/٣٣٠)، باب أذ أسلمت المشركة أو النصرانية تحت الذمي، أو الحري، من حديث عبد الوارث، عن خالد الحذاء عن عكرمة، عن ابن عباس قال: الحافظ في الفتح لم يقع لي موصولا عن عبد الوارث لكن أخرج ابن أبي شيبة عن عباد بن العوام عن خالد الحذاء نحوه.","vol":"11","page":509},{"text":"٩٠٨١ - (د ت) عبد الله بن عباس - ﵄ - «أن رجلًا جاء مسلمًا على عهد النبيِّ - ﷺ-، ثم جاءت امرأته مسلمةً بعدَه، فقال زوجُها: يا رسولَ الله، إنها كانتْ قد أسلمت معي، فردَّها عليه» . أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٣٨) في الطلاق، باب إذا أسلم أحد الزوجين، والترمذي (١١٤٤) في النكاح، باب ما جاء في الزوجين المشركين يسلم أحدهما، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٣٢) (٢٠٥٩) قال: حدثنا وكيع، قال: حدثنا إسرائيل. وفي (١/٣٢٣) (٢٩٧٤) قال: حدثنا الزبيري، وأسود بن عامر، قالا: حدثنا إسرائيل. وأبو داود (٢٢٣٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا وكيع، عن إسرائيل. وفي (٢٢٣٩) قال: حدثنا نصر بن علي، قال: أخبرني أبو أحمد، عن إسرائيل. وابن ماجة (٢٠٠٨) قال: حدثنا أحمد بن عبدة، قال: حدثنا حفص بن جميع. والترمذي (١١٤٤) قال: حدثنا يوسف بن عيسى، قال: حدثنا وكيع، قال: حدثنا إسرائيل.\nكلاهما - إسرائيل، وحفص بن جميع - عن سماك بن حرب، عن عكرمة، فذكره.","vol":"11","page":509},{"text":"٩٠٨٢ - (د) عبد الله بن عباس - ﵄- قال: «أسلمت ⦗٥١٠⦘ امرأةٌ على عهد النبيِّ - ﷺ-، فتزوجت، فجاء زوجُها إلى رسولِ الله - ﷺ- فقال: يا رسول الله، إني كنت قد أسلمتُ وعَلِمَتْ بإسلامي، فانتزَعَها رسولُ الله - ﷺ- من زوجِها الآخر، وردَّها إلى زوجِها الأول» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٢٣٩) في الطلاق، باب إذا أسلم أحد الزوجين، ورواه أيضًا ابن ماجة رقم (٢٠٠٨) في النكاح، باب الزوجين يسلم أحدهما قبل الآخر، وهو حديث صحيح، يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n سبق في الحديث السابق (٩٠٨١) .","vol":"11","page":509},{"text":"٩٠٨٣ - (د ت) عبد الله بن عباس - ﵄ - قال: «ردَّ رسولُ الله - ﷺ- ابنته زينبَ على أبي العاص بن الربيع بالنكاح الأول، بعد ست سنين، ولم يُحدِث شيئًا» وفي رواية: «سنتين» . أخرجه الترمذي وأبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٢٢٤٠) في الطلاق، باب إلى متى ترد عليه امرأته إذا أسلم بعدها، والترمذي رقم (١١٤٣) في النكاح، باب ما جاء في الزوجين المشركين يسلم أحدهما، وهو حديث حسن، وهو مرجح على حديث عمرو بن شعيب الذي بعده، ويحمل على تطاول العدة فيما بين نزول آية التحريم وإسلام أبي العاص.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢١٧) (١٨٧٦) قال: حدثنا محمد بن سلمة. وفي (١/٢٦١) (٢٣٦٦) قال: حدثنا يعقوب، قال: حدثنا أبي. وفي (١/٣٥١) (٣٢٩٠) قال: حدثنا يزيد. وأبو داود (٢٢٤٠) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا محمد بن سلمة. (ح) وحدثنا محمد بن عمرو الرازي، قال: حدثنا سلمة، يعني ابن الفضل. (ح) وحدثنا الحسن بن علي، قال: حدثنا يزيد. وابن ماجة (٢٠٠٩) قال: حدثنا أبو بكر بن خلاد، ويحيى بن حكيم، قالا: حدثنا يزيد هارون. والترمذي (١١٤٣) قال: حدثنا هناد، قال: حدثنا يونس بن بكير. وفي (١١٤٤) قال: سمعت عبد بن حميد، يقول: سمعت يزيد بن هارون.\nخمستهم - محمد بن سلمة، وإبراهيم بن سعد، ويزيد بن هارون، وسلمة بن الفضل، ويونس بن بكير - عن محمد بن إسحاق، قال: حدثني داود بن الحصين، عن عكرمة، فذكره.\nوفي رواية إبراهيم بن سعد، ويونس بن بكير، وسلمة بن الفضل، قالوا: بعد ست سنين. وفي رواية يزيد بن هارون، قال: بعد سنتين.","vol":"11","page":510},{"text":"٩٠٨٤ - (ت) عمرو بن شعيب عن أبيه عن جده «أنَّ رسولَ الله - ﷺ- ردَّ ابنته زينب على أبي العاص بن الربيع بمهرٍ جديد ونكاح جديد» . أخرجه الترمذي (١) .\n_________\n(١) رقم (١١٤٢) في النكاح، باب ما جاء في الزوجين المشركين يسلم أحدهما، ورواه أيضًا ابن ماجة رقم (٢٠١٠) في النكاح، باب الزوجين يسلم أحدهما قبل الآخر، وفي سنده الحجاج بن أرطأة وهو كثير الخطأ والتدليس، وقال الترمذي: هذا حديث في إسناده مقال، والعمل على هذا الحديث عند أهل العلم أن المرأة إذا أسلمت قبل زوجها ثم أسلم زوجها وهي العدة أن زوجها أحق بها ما كانت في العدة، وهو قول مالك بن أنس، والأوزاعي، والشافعي، وأحمد، وإسحاق قال الحافظ: وأحسن المسالك في تقرير الحديثين ترجيح حديث ابن عباس كما رجحه الأئمة، وحمله على تطاول العدة فيما بين نزول آية التحريم وإسلام أبي العاص، ولا مانع من ذلك. اهـ\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٠٧) (٦٩٣٨) قال: حدثنا يزيد بن هارون. وابن ماجة (٢٠١٠) قال: حدثنا أبو كريب، قال: حدثنا أبو معاوية. والترمذي (١١٤٢) قال: حدثنا أحمد بن منيع، وهناد، قالا: حدثنا أبو معاوية.\nكلاهما - يزيد، وأبو معاوية، عن الحجاج بن أرطأة، عن عمرو بن شعيب، عن أبيه، فذكره.\n* قال عبد الله بن أحمد: قال أبي، في حديث حجاج: «رد زينب ابنته» قال: هذا حديث ضعيف، أو قال: واه، ولم يسمعه الحجاج من عمرو بن شعيب، إنما سمعه من محمد بن عبيد الله العرزمي، والرزمي لا يساوي حديثه شيئا.","vol":"11","page":510},{"text":"٩٠٨٥ - (ط) محمد بن شهاب بلغه: «أن نساءًا كُنَّ في عهد رسول الله - ﷺ- يُسْلِمْنَ بأرضِهِنَّ، وهن غير مهاجرات، وأزواجهن حين أسْلَمْنَ كُفَّارٌ، مِنْهُنَّ بنتُ الوليد بن المغيرة، وكانت تحت صفوان بن أمية، فأسلَمَتْ يومَ الفتح، وهرب صفوان من الإسلام، فبعث إليه رسولُ الله - ﷺ- ابنَ عَمِّه وهبَ بن عُمَير برداء رسولِ الله - ﷺ-، أمانًا لصفوان، ودعاه رسولُ الله - ﷺ- إلى الإسلام، وأن يَقْدَم عليه، فإن رضِيَ أمرًا قَبِلَهُ وإلا سَيَّرَه شهرين، فلما قدِمَ صفوان على رسولِ الله - ﷺ- بردائه، ناداه على رؤوس الناس، فقال: يا محمد، إنَّ هذا وهب بن عُمَير جاءني بردائك، وزعم أنك دعوتني إلى القُدُوم عليك، فإن رضيتُ أمرًا قَبِلْتُهُ، وإلا سَيَّرْتَني شهرين، فقال رسولُ الله - ﷺ-: انزل أبا وهب، فقال: لا والله، لا أنزل حتى تُبَيِّن لي، فقال له رسولُ الله - ﷺ-: بل لك تَسِيرُ أربعة أشهر، فخرج رسولُ الله - ﷺ- قِبَلَ هَوَازِنَ بِحُنَين، فأرسل إلى صفوان يستعيره أداةً وسلاحًا عِنْدَهُ، فقال صفوان: أطوعًا أم كرهًا؟ فقال: بل طَوْعًا، فأعاره الأداة والسلاح الذي عنده، ثم خرج مع رسول الله - ﷺ- وهو كافر، فشهد حُنَيْنًا والطائف وهو كافر وامرأته مُسْلِمَةٌ، ولم يُفَرِّقْ رسول الله - ﷺ- بينه وبين امرأته حتى أسْلَمَ صفوان، واستقرت عنده امرأته بذلك النكاح» . قال ابن شهاب: كان بين إسلام صفوان وبين [إسلام] امرأته نحوٌ ⦗٥١٢⦘ من شهر. أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأداة): آلة الحرب من سلاح ونحوه.\n_________\n(١) ٢ / ٥٤٣ و٥٤٤ بلاغًا في النكاح، باب نكاح المشرك إذا أسلمت زوجه قبله، وإسناده منقطع قال ابن عبد البر: لا أعلمه يتصل من وجه صحيح، وهو حديث مشهور معلوم عند أهل السير وابن شهاب إمام أهلها، وشهرة هذا الحديث أقوى من إسناده إن شاء الله، وقد روى بعضه مسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١١٨١) عن ابن شهاب، فذكره بلاغا. وقال الزرقاني في شرح الموطأ (٣/٢٠٢) قال ابن عبد البر لأعلمه يتصل من وجه صحيح.","vol":"11","page":511},{"text":"٩٠٨٦ - (ط) محمد بن شهاب «أنَّ أم حكيم بنت الحارث بن هشام - كانت تحت عكرمة بن أبي جهل - فأسلمت يوم الفتح، وهرب زوجُها عِكْرِمةُ [بن أبي جهل] من الإسلام حتى قَدِمَ اليمن، فارتحلت أُمُّ حكيم حتى قدِمَتْ عليه اليمن، فدعَتْهُ إلى الإسلام فأسلم، وقَدِمَ على رسول الله - ﷺ- عام الفتح، فلما رآه رسولُ الله - ﷺ- وَثب إليه فَرِحًا، وما عليه رداء حتى بايَعَهُ، فثبتا على نكاحهما ذلك» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٤٥ في النكاح، باب نكاح المشرك إذا أسلمت زوجه قبله، وهو مرسل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (١١٨٣) عن ابن شهاب، فذكره.","vol":"11","page":512},{"text":"٩٠٨٧ - (ط) عبد الله بن عمر - ﵄ - كان يقول في الأمة تكون تحت العبد فتعتق «إنَّ لها الخيار ما لم يمسّها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٦٢ في الطلاق، باب ما جاء في الخيار، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٢٢٤) عن نافع، عن عبد الله بن عمر، فذكره.","vol":"11","page":512},{"text":"٩٠٨٨ - () مالك بن أنس قال: بلغني أن عمر - أو عثمان - «قضى [أحدهما] في أمةٍ غَرَّتْ رجلًا بنفسها، [وذكرت] أنها حرة فتزوجها، ⦗٥١٣⦘ فولدت له أولادًا - أن يَفْدِيَ أولاده بمثلهم من العبيد» .\nقال مالك: والقيمة أعدل في هذا عندي. أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه الموطأ، وهو عنده ٢ / ٧٤١ بلاغًا في الأقضية، باب القضاء بإلحاق الولد بأبيه، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": قال أبو عمر: قد روي ذلك عن عمر وعثمان جميعًا، وولد المغرور حر عند الجمهور.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n موطأ مالك/٧٠.","vol":"11","page":512},{"text":"<span data-type=\"title\" id=toc-2026>الفصل الثاني: في العدل بين النساء</span>\n٩٠٨٩ - (د ت س) أبو هريرة - ﵁ - أنّ رسولَ الله - ﷺ- قال: «مَنْ كانت له امرأتان فلم يَعْدِلْ بينهما، جاء يوم القيامة وشِقُّهُ ساقِط» أخرجه الترمذي.\nوعند أبي داود: «من كانت له امرأتان فمال إلى إحداهما، جاء يوم القيامة وشِقُّهُ مائل» .\nوعند النسائي «يميل لإحداهما على الأخرى، جاء يوم القيامة أحدُ شِقِّيه مائل» (١) .\n_________\n(١) رواه أبو داود رقم (٢١٣٣) في النكاح، باب القسمة بين النساء، والترمذي رقم (١١٤١) في النكاح، باب ما جاء في التسوية بين الضرائر، والنسائي ٧ / ٦٣ في عشرة النساء، باب ميل الرجل إلى بعض نسائه دون بعض، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٥) قال: حدثنا يزيد. وفي (٢/٣٤٨) قال: حدثنا بهز وعفان. وفي (٢/٤٧١) قال: حدثنا وكيع وبهز. والدارمي (٢٢١٢) قال: حدثنا أبو الوليد. وأبو داود (٢١٣٣) قال: حدثنا أبو الوليد الطيالسي. وابن ماجة (١٩٦٩) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. والترمذي (١١٤١) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الرحمن بن مهدي. والنسائي (٧/٦٣) قال: أخبرنا عمرو بن علي. قال: حدثنا عبد الرحمن.\nستتهم - يزيد، وبهز، وعفان، ووكيع، وأبو الوليد، وعبد الرحمن - عن همام بن يحيى، عن قتادة، عن النضر بن أنس، عن بشير بن نهيك، فذكره.\n* قال الترمذي: وإنما أسند هذا الحديث همام بن يحيى، عن قتادة.\nورواه هشام الدستوائي عن قتادة. قال: كان يقال ولا نعرف هذا الحديث مرفوعا إلا من حديث همام، وهمام ثقة حافظ.","vol":"11","page":513},{"text":"٩٠٩٠ - (د ت س) عائشة - ﵂ - قالت: «كان رسولُ الله - ﷺ- يَقْسِم فيعدل، ويقول: اللهم هذا قَسْمي فيما أملك، فلا تَلُمْني فيما تملك ولا أملك - يعني القلب» أخرجه أبو داود والترمذي والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢١٣٤) في النكاح، باب في القسم بين النساء، والترمذي رقم (١١٤٠) في النكاح، باب ما جاء في التسوية بين الضرائر، والنسائي ٧ / ٦٤ في عشرة النساء، باب ميل الرجل إلى بعض نسائه دون بعض، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٤٤) قال: حدثنا يزيد. (ح) وحدثنا عفان. والدارمي (٢٢١٣) قال: أخبرنا عمرو بن عاصم. وأبو داود (٢١٣٤) قال: حدثنا موسى بن إسماعيل. وابن ماجة (١٩٧١) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن يحيى. قالا: حدثنا يزيد بن هاون. والترمذي (١١٤٠) قال: حدثنا ابن أبي عمر. قال: حدثنا بشر بن السري. والنسائي (٧/٦٣) قال: أخبرني محمد بن إسماعيل بن إبراهيم. قال: حدثنا يزيد. خمستهم - يزيد بن هارون، وعفان، وعمرو بن عاصم، وموسى بن إسماعيل، وبشر بن السري - عن حماد بن سلمة، عن أيوب، عن أبي قلابة، عن عبد الله بن يزيد الخطمي، فذكره.\n* قال الترمذي: رواه حماد بن زيد وغير واحد عن أيوب، عن أبي قلابة، مرسلا: أن النبي -ﷺ- كان يقسم، وهذا أصح من حديث حماد بن سلمة.\n* وقال النسائي: أرسله حماد بن زيد.","vol":"11","page":514},{"text":"٩٠٩١ - (د) عائشة - ﵂ - قالت: كان رسولُ الله - ﷺ- لا يُفضِّل بعضَنا على بعض في القَسْم من مُكثه عندنا، وكان قَلَّ يومٌ يأتي إلا وهو يطوف علينا جميعًا، فيدنو من كل امرأةٍ من غير مَسيس، حتى يبلغَ التي هو يومها، فيبيت عندها، ولقد قالت سَودة بنت زَمْعة حين أسَنَّت وفَرِقَتْ أن يفارِقَها رسولُ الله - ﷺ-: يا رسولَ الله، يومي لعائشة، فَقَبِلَ ذلك رسولُ الله - ﷺ- منها، قالت: نقول: في ذلك أنزل الله ﷿ وفي أشباهها ﴿وإن امرأة خافت من بَعْلها نُشوزًا﴾ [النساء: ١٢٨] أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نشوز المرأة): بُغْضُها زوجَها، واستعصاؤها عليه، ونشوز الزوج: ضربُها وجفاؤها.\n_________\n(١) رقم (٢١٣٥) في النكاح، باب في القسمة بين النساء، وهو حديث صحيح، يشهد له الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٠٧) قال: حدثنا سريج. وأبو داود (٢١٣٥) قال: حدثنا أحمد بن يونس.\nكلاهما - سريج بن النعمان، وأحمد بن يونس - عن عبد الرحمن بن أبي الزناد، عن هشام بن عروة، عن أبيه، فذكره.\n* رواية سريج مختصرة على أوله إلى قولها «حتى يفضي إلى التي هو يومها قيبيت عندها» .","vol":"11","page":514},{"text":"٩٠٩٢ - (خ د س) عائشة - ﵂ - قالت: «كان رسولُ الله ⦗٥١٥⦘ ﷺ- إذا أراد سفرًا أقْرَعَ بين نسائه، فأيَّتُهنَّ خرج سَهْمُها خرج بها معه، وكان يقسم لكل امرأةٍ منهن يومها وليلتها، غير أنَّ سودةَ بنت زمعة وهبت يومها وليلتها لعائشةَ زوجِ النبيِّ - ﷺ-، تبتغي بذلك رضى رسول الله - ﷺ-» .\nأخرجه البخاري وأبو داود (١)، وانتهت رواية النسائي عند قوله: «خرج بها» (٢) .\n_________\n(١) رواه البخاري ٥ / ١٦١ في الهبة، باب هبة المرأة لغير زوجها وعتقها إذا كان لها زوج فهو جائز إذا لم تكن سفيهة، وأبو داود رقم (٢١٣٨) في النكاح، باب في القسمة بين النساء.\n(٢) لم نجد عند النسائي، ولعله في الكبرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١١٤) والدارمي (٢٤٢٨) والبخاري (٧/٤٣) . ومسلم (٧/١٣٨) قال: حدثنا إسحاق بن إبراهيم الحنظلي. وحدثنا عبد بن حميد والنسائي في الكبرى تحفة الأشراف (١٢/١٧٤٦٢)، عن أحمد بن سليمان، ستتهم - أحمد، والدارمي، والبخاري، وإسحاق بن إبراهيم، وعبد بن حميد أحمد بن سلمان - عن أبي نعيم قال: حدثنا عبد الواحد بن أيمن قال: حدثني ابن أبي مليكة، عن القاسم، فذكره.","vol":"11","page":514},{"text":"٩٠٩٣ - (خ م) عائشة - ﵂ - «أنَّ سودة بنت زمعة وهَبَتْ يومَها لعائشة، وكان النبيُّ - ﷺ- يقسم لعائشة يومها ويومَ سَوْدة» .\nوفي رواية قالت: «ما رأيتُ امرأةً أحبَّ [إليَّ] أن أكونَ في مِسْلاخِها: مِنْ سودة بنتِ زمعة، من امرأةٍ فيها حِدَّةٌ، قالت: فلما كبِرَتْ جَعَلَتْ يومها من رسولِ الله - ﷺ- لعائشة، قالت: يا رسولَ الله، قد جعلتُ يومي منكَ [لعائشة]، فكان رسولُ الله - ﷺ- يقسم لعائشةَ يومين: يومَها ويومَ سَودة» زاد في رواية: قالت: «وكانت أول امرأة تزوجها من بعدي» . أخرجه البخاري ومسلم (١) .\nأخرج الحميديُّ هذا الحديث في المتفق، والذي قبله في أفراد ⦗٥١٦⦘ البخاري، ويجوز أن يكونا حديثًا واحدًا، لاشتراكهما في ذِكْر سَوْدَةَ ويومها ولعله إنما أفرده لأجل ذِكْر السفر والإِقراع بين النساء.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في مِسْلاخها) تقول: أحبُّ أن أكون في مسلاخ فلان بالخاء المعجمة، أي: في ثيابه التي يجدِّدها، استعارة، كأنها تمنَّتْ أن تكون في مثل هديها وطريقتها وما استحسنتْه منها.\n_________\n(١) رواه البخاري ٩ / ٢٧٤ في النكاح، باب المرأة تهب يومها من زوجها لضرتها وكيف يقسم ذلك، ومسلم رقم (١٤٦٣) في الرضاع، باب جواز هبتها نوبتها لضرتها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٦٨) قال: حدثنا أسود. قال: حدثنا شريك. وفي (٦/٧٦) قال: حدثنا إبراهيم بن إسحاق. قال: حدثنا ابن مبارك. (ح) وعلي بن إسحاق. قال: أخبرنا عبد الله. والبخاري (٧/٤٣) قال: حدثنا مالك بن إسماعيل. قال: حدثنا زهير. ومسلم (٤/١٧٤) قال: حدثنا زهير بن حرب.\nقال: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة. قال: حدثنا عقبة بن خالد. (ح) وحدثنا عمرو الناقد. قال: حدثنا الأسود بن عامر. قال: حدثنا زهير. (ح) وحدثنا مجاهد بن موسى. قال: حدثنا يونس بن محمد. قال: حدثنا شريك. وابن ماجة (١٩٧٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عقبة بن خالد. (ح) وحدثنا محمد بن الصباح. قال: أنبأنا عبد العزيز بن محمد. والنسائي في الكبرى تحفة الأشراف (١٢/١٦٧٧١) عن إسحاق بن إبراهيم، عن جرير.\nستتهم - شريك، وعبد الله بن المبارك، وزهير بن معاوية، وجرير بن عبد الحميد، وعقبة بن خالد، وعبد العزيز بن محمد - عن هشام بن عروة، عن أبيه، فذكره.","vol":"11","page":515},{"text":"٩٠٩٤ - (د) عائشة - ﵂ - قالت: «إنَّ رسولَ الله - ﷺ- بعث إِلى النساء - تعني في مرضه - فاجتمعن، فقال: إني لا أستطيع أن أدورَ بينكن، فإن رأيتُنَّ أن تأذنَّ لي، فأكون عند عائشة فعلتُنَّ، فأذِنَّ له» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢١٣٧) في النكاح، باب في القسمة بين النساء، وهو حديث حسن، وله شاهد بمعناه في الصحيحين من حديث عائشة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n حسن: أخرجه أبو داود (٢١٣٧) .","vol":"11","page":516},{"text":"٩٠٩٥ - (م) أنس بن مالك - ﵁ - قال: «كان للنبي - ﷺ- تسعُ نِسوة، وكان إذا قسم بينهن لا ينتهي إلى المرأة الأولى [إلا] في تسع، فكنَّ يجتمعن في كل ليلة في بيت التي يأتيها، فكان في بيت عائشة، فجاءت زينب، فمدّ يده إليها، فقالت: هذه زينب، فكفَّ النبي - ﷺ- يَدَهُ، فتقاولتا حتى استَحَثَّتَا (١)، وأقيمت الصلاة، فمر أبو بكر على ذلك، فسمع أصواتهما، فقال: اخرج يا رسولَ الله إلى الصلاة، واحْثُ في أفواههن التراب، فخرج ⦗٥١٧⦘ رسولُ الله - ﷺ-، فقالت عائشة: الآنَ يقضي رسول الله - ﷺ- صلاته فيجيء أبو بكر فيفعل بي ويفعل، فلما قضى النبي - ﷺ- صلاته أتاها أبو بكر فقال لها قولًا شديدًا، وقال: أتصنعين هذا؟» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (استَحَثَّتا) استَحَثَّتْ: استفعلَتْ من الحَثْي، والمراد: أنَّ كلَّ واحدةٍ منهما رَمَت في وجه صاحبتها التراب.\n_________\n(١) في نسخ مسلم المطبوعة: استخبتا من السخب، هكذا هو في معظم الأصول، وكذا نقله القاضي عن رواية الجمهور.\n(٢) رقم (١٤٦٢) في الرضاع، باب القسمة بين الزوجات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٤/١٧٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا، شبابة، قال: حدثنا سليمان بن المغيرة، عن ثابت فذكره.\nوأخرجه أحمد (٣/١٠٤، ٢٠٥) قال: حدثنا ابن أبي عدي وفي (٣/٢٣٧) قال: حدثنا يعقوب، قال: حدثنا أبي، عن محمد بن إسحاق،\nكالهما - ابن أبي عدي، وابن إسحاق، عن حميد - فذكره.","vol":"11","page":516},{"text":"٩٠٩٦ - (خ س) أنس بن مالك - ﵁ - قال: «كان النبيُّ - ﷺ- يدور على نسائه في الساعة الواحدة من الليل والنهار، وهُنَّ إحدى عشرة، قال قتادة: قلت لأنس: وكان يطيقه؟ قال: كنا نتحدَّث أنه أُعْطِيَ قوة ثلاثين» .\nوفي رواية: أن أنس بن مالك حدَّثَهم «أنَّ النبيَّ - ﷺ- كان يطوف على نسائه في الليلة الواحدة، وله يومئذ تِسْعُ نسوة» . أخرجه البخاري، وأخرج النسائي الثانية (١) .\n_________\n(١) رواه البخاري ١ / ٣٢٤ في الغسل، باب إذا جامع ثم عاد، ومن دار على نسائه في غسل واحد، والنسائي ٦ / ٥٣ و٥٤ في النكاح، في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢٩١) قال: حدثنا علي بن عبد الله. والبخاري (١/٧٥) قال: حدثنا محمد بن بشار. والنسائي في الكبرى تحفة الأشراف (١٣٦٥) عن إسحاق بن إبراهيم. وابن خزيمة. (٢٣١) قال: حدثنا محمد بن منصور الجواز المكي.\nأربعتهم - عن معاذ بن هشام، عن أبيه، عن قتادة فذكره.","vol":"11","page":517},{"text":"٩٠٩٧ - (خ م س) عطاء بن يسار قال: «حضرنا مع ابن عباس ⦗٥١٨⦘ ﵄- جنازة مَيمونة بسَرِفَ، فقال: هذه زوجةُ رسولِ الله - ﷺ- فإذا رفعتم نَعْشها فلا تُزَعْزِعوها ولا تُزَلْزِلُوها، وارُفُقوا بها، فإنه كان عند رسولِ الله -ﷺ- تِسْعُ نِسوة، وكان يقسم منهن لثمانٍ، ولا يقسم لواحدة» .\nقال عطاء: «التي كان رسولُ الله - ﷺ- لا يقسم لها: بلغنا أنَّها صفية، وكانت آخرَهُنَّ مَوْتًا، ماتت بالمدينة» أخرجه البخاري ومسلم.\nوقال رزين: قال غير عطاء: «هي سَوْدَة - وهو أصح - وهبَتْ يومها لعائشةَ حين أراد رسولُ الله - ﷺ- طلاقَها، فقالت له: أمسكني، وقد وهبتُ يومي لعائشة، لعلِّي أن أكون من نسائك في الجنة» .\nوفي رواية «أنها إنما قالت له بعد أن طلَّقها واحدة، فقالت له: راجعني ...» والباقي كما تقدَّم.\nوأخرج النسائي المسند فقط إلى قوله: «لواحدة» .\nوله في أخرى مختصرًا: قال: «تُوفِّيَ رسولُ الله - ﷺ- وعنده نسوة يصيبهن، إلا سودة، فإنها وهبت يومها وليلتها لعائشة» (١) .\n_________\n(١) رواه البخاري ٩ / ٩٧ في النكاح، باب كثرة النساء، ومسلم رقم (١٤٦٥) في الرضاع، باب جواز هبتها نوبتها لضرتها، والنسائي ٦ / ٥٣ في النكاح، باب ذكر أمر رسول الله ﷺ في النكاح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٢٤) قال: حدثنا سفيان. وأحمد (١/٢٣١) (٢٠٤٤) قال: حدثنا جعفر بن عون. وفي (١/٣٤٨) (٣٢٥٩) قال: حدثنا محمد بن بكر. وفي (١/٣٤٩) (٣٢٦١) قال: حدثنا عبد الرزاق. والبخاري (٧/٣) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف. ومسلم (٤/١٧٥) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن حاتم.\nكلاهما - عن محمد بن بكر -. (ح) وحدثنا محمد بن رافع، وعبد بن حميد، جميعا عن عبد الرزاق. والنسائي (٦/٥٣) قال: أخبرنا أبو داود سليمان بن سيف، قال: حدثنا جعفر بن عون. وفي الكبرى تحفة الأشراف (٥٩١٤) عن يوسف بن سعيد، عن حجاج بن محمد.\nستتهم - سفيان، وجعفر بن عون، ومحمد بن بكبر، وعبد الرزاق، وهشام بن يوسف، وحجاج بن محمد - عن ابن جريج، قال: أخبرني عطاء، فذكره.\nرواية سفيان مختصرة: «إن رسول الله -ﷺ- قبض عن تسع، وكان يقسم لثمان» .\nوالرواية الثانية: أخرجها النسائي (٦/٥٣) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا ابن أبي مريم، قال: أنبأنا سفيان، قال: حدثني عمرو بن دينار، عن عطاء، فذكره.","vol":"11","page":517},{"text":"٩٠٩٨ - (خ م ط د ت) أنس بن مالك - ﵁ - قال: «من ⦗٥١٩⦘ السنة، إذا تزوج البكر على الثيب: أقام عندها سبعًا، وقسم، وإذا تزوج الثيب: أقام عندها ثلاثًا، ثم قسم» قال أبو قِلابة: ولو شئت لقلت: إن أنسًا رفعه إلى النبيِّ - ﷺ-.\nوفي رواية عن أبي قلابة عن أنس: ولو شئتُ أن أقول: قال النبيُّ - ﷺ-، ولكن قال: «السُّنَّة، إذا تزوج البكر: أقام عندها سبعًا، وإذا تزوج الثيب: أقام عندها ثلاثًا» أخرجه البخاري ومسلم.\nوأخرج أبو داود والترمذي الرواية الثانية.\nوفي رواية الموطأ عن أنس: كان يقول: «للبكر سبع، وللثيب ثلاث» (١) .\n_________\n(١) رواه البخاري ٩ / ٢٨٥ في النكاح، باب إذا تزوج البكر على الثيب، وباب إذا تزوج الثيب على البكر، ومسلم رقم (١٤٦١) في الرضاع، باب قدر ما تستحقه البكر والثيب من إقامة الزوج عندها عقب الزفاف، والموطأ ٢ / ٥٣٠ في الرضاع، باب المقام عند البكر والأيم، وأبو داود رقم (٢١٢٤) في النكاح، باب في المقام عند البكر، والترمذي رقم (١١٣٩) في النكاح، باب ما جاء في القسمة للبكر والثيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح أخرجه البخاري (٧/٤٣) قال: حدثنا مسدد، قال: حدثنا بشر، ومسلم (٤/١٧٣) قال: حدثنا عثمان بن أبي سعيد، قال: حدثنا هشيم، وإسماعيل بن علية. والترمذي (١١٣٩) قال: حدثنا أبو سلمة يحيى بن خلف قال: حدثنا بشر بن المفضل.\nثلاثتهم - بشر، وهشيم، وإسماعيل - عن خالد الحذاء.\n٢- وأخرجه البخاري (٧/٤٣) قال: حدثنا يوسف بن راشد قال: حدثنا أبو أسامة. ومسلم (٤/١٧٣) قال: حدثني محمد بن رافع، قال: حدثنا عبد الرزاق.\nكلاهما - أبو أسامة، عبد الرزاق - عن سفيان، عن أيوب وخالد الحذاء.\nكلاهما - أيبو وخالد الحذاء.\nوالرواية الثانية: أخرجها الدارمي (٢٢١٥) قال: أخبرنا يعلى، وابن ماجة (١٩١٦) .\nقال: حدثنا هناد بن السري، قال: حدثنا عبدة بن سليمان.\nكلاهما - يعلى، وعبدة - عن محمد بن إسحاق، عن أيوب عن أبي قلابة، فذكره.","vol":"11","page":518},{"text":"٩٠٩٩ - (د) أنس بن مالك - ﵁ - قال: «لما أخذ رسولُ الله -ﷺ- صفيةَ أقام عندها ثلاثًا» زاد في رواية «وكانت ثيبًا» . أخرجه أبو داود (١) .\n_________\n(١) رواه أبو داود رقم (٢١٢٣) في النكاح، باب المقام عند البكر، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٩٩) وأبو داود (٢١٢٣) قال: حدثنا وهب بن بقية، وعثمان بن أبي شيبة.\nثلاثتهم - أحمد، ووهب، وعثمان - قالوا: حدثنا هشيم عن حميد فذكره.","vol":"11","page":519},{"text":"٩١٠٠ - (م ط د س) أبو بكر بن عبد الرحمن عن أُمِّ سلمة «أنَّ رسولَ الله - ﷺ- لمّا تزوج أم سلمة أقام عندها ثلاثًا، وقال: إنَّه ليس بِكِ ⦗٥٢٠⦘ على أهلِكِ هَوَانٌ، إن شئتِ سَبَّعْتُ لكِ، وإنْ سبَّعتُ لكِ سبَّعتُ لنسائي» .\nوفي رواية «أنَّ رسولَ الله - ﷺ- حين تزوج أُمَّ سلمة وأصبحت عنده - قال لها: ليس بِكِ على أهلكِ هوانٌ، إن شئتِ سَبَّعْتُ عندَكِ، وإن شئتِ ثَلَّثْتُ، ثم دُرْتُ، قالت: ثَلِّث» .\nوفي أخرى «أنَّ رسولَ الله - ﷺ- حين تزوج أُمَّ سلمة، فدخل عليها، فأراد أن يخرج - أخذت بثوبه، فقال رسولُ الله - ﷺ-: إن شئتِ زِدْتُكِ وحاسَبْتُكِ به، للبكر سبع، وللثيب ثلاث» .\nأخرجه مسلم، والروايتان الآخرتان مرسلتان ليس فيهما «عن أُمِّ سلمة» .\nوأخرج الموطأ الثانية وقال: «إن شئتِ سبَّعتُ عندكِ وسبَّعتُ عندهنَّ، وإن شئتِ ثَلَّثْتُ عندكِ ودُرتُ، فقالت: ثَلِّثْ» . وأخرج أبو داود والنسائي الأولى (١) .\n_________\n(١) رواه مسلم رقم (١٤٦٠) في الرضاع، قدر ما تستحقه البكر والثيب من إقامة الزوج عندها عقب الزفاف، والموطأ ٢ / ٥٢٩ في النكاح، باب المقام عند البكر والأيم، وأبو داود رقم (٢١٢٢) في النكاح، باب في المقام عند البكر، ولم نجده عند النسائي ولعله في الكبرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٢٩٢) قال: حدثنا يحيى بن سعيد، عن سفيان قال: حدثني محمد بن أبي بكر، عن عبد الملك بن أبي بكر. وفي (٦/٣٠٧) قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. قال: أخبرني حبيب بن أبي ثابت أن عبد الحميد بن عبد الله بن أبي عمرو والقاسم أخبراه. وفي (٦/٣٠٧) قال: حدثنا روح. قال: حدثنا ابن جريج. قال: أخبرني حبيب بن أبي ثابت. أن عبد الحميد بن عبد الله بن أبي عمرو والقاسم بن محمد أخبراه. وفي (٦/٣٠٧) قال: حدثنا روح. قال: حدثنا ابن جريج. قال: أخبرني حبيب بن أبي ثابت. أن عبد الحميد بن عبد الله بن أبي عمرو والقاسم بن محمد أخبراه. وفي (٦/٣٠٧) قال: حدثنا يحيى بن سعيد الأموي. قال: أخبرنا ابن جريج، عن حبيب بن أبي ثابت، عن عبد الحميد بن عبد الله والقاسم بن عبد الرحمن بن الحارث بن هاشم. والدارمي (٢٢١٦) قال: أخبرنا عبد الله بن محمد بن أبي شيبة. قال: حدثنا يحيى بن سعيد عن سفيان، عن محمد بن أبي بكر، عن عبد الملك بن أبي بكر بن عبد الرحمن بن الحارث بن هشام. ومسلم (٤/١٧٢) قال: حدثنا أبو بكر بن أبي شيبة ومحمد بن حاتم ويعقوب بن إبراهيم قالوا: حدثنا يحيى بن سعيد، عن سفيان، عن محمد بن أبي بكر، عن عبد الملك بن أبي بكر بن عبد الرحمن بن الحارث بن هشام. وفي (٤/١٧٣) قال: حدثني أبو كريب محمد بن العلاء. قال: حدثنا حفص، يعني ابن غياث، عن عبد الواحد بن أيمن وأبو داود (٢١٢٢) قال: حدثنا زهير بن حرب. قال: حدثنا يحيى، عن سفيان، قال: حدثني محمد بن أبي بكر، عن عبد الملك بن أبي بكر. وابن ماجة (١٩١٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن سعيد القطان، عن سفيان، عن محمد بن أبي بكر، عن عبد الملك، يعني ابن أبي بكر بن الحارث بن هاشم. والنسائي في الكبرى تحفة الأشراف (١٣/١٨٢٢٩) عن يعقوب بن إبراهيم ومحمد بن بشار.\nكلاهما - عن يحيى بن سعيد، عن سفيان عن محمد بن أبي بكر، عن عبد الملك بن أبي بكر. (ح) وعن عبد الرحمن بن خالد الرقي، عن حجاج بن محمد، عن ابن جريج، عن حبيب بن أبي ثابت. أن عبد الحميد بن عبد الله بن أبي عمرو والقاسم بن محمد، هو ابن عبد الرحمن بن الحارث بن هشام أخبراه.\nأربعتهم - عبد الملك بن أبي بكر، وعبد الحميد بن عبد الله، والقاسم بن محمد، وعبد الواحد بن أيمن - عن أبي بكر بن عبد الرحمن بن الحارث بن هشام، فذكره.\n* أخرجه مسلم (٤/١٧٣) قال: حدثنا عبد الله بن مسلمة القعنبي. قال: حدثنا سليمان، يعني ابن بلال. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا أبو ضمرة.\nكلاهما - سليمان بن بلال، وأبو ضمرة - عن عبد الرحمن بن حميد، عن عبد الملك بن أبي بكر، عن أبي بكر بن عبد الرحمن أن رسول الله -ﷺ- حين تزوج أم سلمة فدخل عليها فأراد أن يخرج أخذت بثوبه فقال رسول الله -ﷺ- إن شئت زدتك وحاسبتك به للبكر سبع واللثيب ثلاث.\n* أخرجه مسلم (٤/١٧٣) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك: عن عبد الله بن أبي بكر، عن عبد الملك بن أبي بكر بن عبد الرحمن أن رسول الله -ﷺ- حين تزوج أم سلمة وأصبحت عنده قال لها: ليس بك على أهلك هوان إن شئت سبعت عندك وإن شئت ثلثت ثم درت. قالت: ثلث.","vol":"11","page":519},{"text":"٩١٠١ - (ط) محمد بن شهاب - ﵀ - أنَّ رافعَ بن خدِيجٍ «تزوجَ ابنةَ محمد بن مسلمة الأنصاري، فكانت عنده حتى كَبِرَتْ، فتزوج عليها فتاةً شابَّةً، فآثر الشابةَ عليها، فناشَدَتْه الطلاق، فطلَّقها واحدة، ثم أمهلها حتى إذا كادت تحلُّ راجعها، ثم عاد فآثر الشابَّةَ عليها، فناشدته الطلاق، فطلَّقها ⦗٥٢١⦘ واحدة، ثم راجعها، ثم عاد فآثر الشابةَ عليها، فناشدتْه الطلاق، فقال: ما شئتِ، إنما بَقِيَتْ واحدة، فإن شئتِ استقررتِ على ما تَرَيْن من الأَثَرَةِ، وإن شئتِ فارقتكِ، قالت: بل أَسْتَقِرّ على الأثَرة، فأمسكها على ذلك، ولم ير رافعٌ عليه إثمًا حين قَرَّتْ عنده على الأَثَرَة» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأثَرة): الاستئثار بالشيء، وهو الانفراد به.\n_________\n(١) ٢ / ٥٤٨ و٥٤٩ في النكاح، باب جامع النكاح، مرسلًا، فإن ابن شهاب أرسل عن رافع بن خديج، قال الزرقاني في \" شرح الموطأ \": وروى ابن عيينة عن الزهري، عن سعيد بن المسيب أن رافع بن خديج كان تحته ابنة محمد بن مسلمة، فكره من أمرها إما كبرًا، وإما غيره فأراد أن يطلقها، فقالت: لا تطلقني، وأقسم لي ما شئت، فجرت السنة بذلك، ونزلت ﴿وإن امرأة خافت من بعلها ...﴾ الآية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n مرسل: أخرجه مالك (١١٩٤) عن ابن شهاب، عن رافع بن خديج، فذكره.\nوقال الزرقاني في شرح الموطأ (٣/٢١٥) وروى ابن عيينة، عن الزهري، عن سعيد بن المسيب، أن رافع بن خديج، فذكره.","vol":"11","page":520},{"text":"<span data-type=\"title\" id=toc-2027>الفصل الثالث: في العزل والغيلة</span>\n٩١٠٢ - (خ م ط [ت] د س) أبو سعيد الخدري - ﵁ - قال ابن مُحيريز - عبد الله بن محيريز - الجُمحي: دخلتُ المسجد، فرأيتُ أبا سعيد الخدري فجلست إليه، فسألتُه عن العزل؟ فقال أبو سعيد: «خرجنا مع رسول الله - ﷺ- في غزوة بني المُصْطَلِق، فأصبنا سَبْيًا من سَبْي العرب، فاشتهينا النساء، ⦗٥٢٢⦘ واشتدت علينا العُزْبة، وأحببنا العَزْلَ، فأردنا أن نعزِلَ، وقلنا: نعزل ورسولُ الله - ﷺ- بين أظهرنا قبل أن نسأله؟ فسألناه عن ذلك، فقال: ما عليكم أن لا تفعلوا، ما مِنْ نَسَمةٍ كائنةٍ إلى يوم القيامة إلا وهي كائنة» .\nوفي رواية نحوه، وفيه: أنه - ﷺ- قال: «لا عليكم أن لا تفعلوا، فإنه ليست نسمة كتب الله أن تخرج إلا وهي كائنة» .\nوفي أخرى «إلا وهي خارجة» .\nوفي أخرى «ما عليكم أن لا تفعلوا، فإن الله قد كتب مَنْ هو خالق إلى يوم القيامة؟» أخرجه البخاري ومسلم.\nولمسلم: «لا عليكم أن لا تفعلوا، ما كتب الله خَلْقَ نَسَمَةٍ هي كائنة إلى يوم القيامة إلا ستكونُ» .\nوفي أخرى قال: «ذُكِر العَزْلُ لرسولِ الله - ﷺ- فقال: ولِمَ يفعل ذلك أحدكم؟ - ولم يقل: فلا يفعل ذلك أحدكم - فإنه ليست نفسٌ مخلوقةٌ إلا الله خالقها» .\nوقد أخرج البخاري هذه الرواية تعليقًا، فقال: وقال مجاهد عن قَزَعة قال: سألت أبا سعيد؟ فقال: قال رسولُ الله - ﷺ-: «ليست نفسٌ مخلوقةٌ إلا الله خالقها» .\n⦗٥٢٣⦘\nولمسلم في أخرى: أن النبيَّ - ﷺ- قال: «لا عليكم أن لا تفعلوا ذلكم، فإنما هو القَدَر» .\nوفي أخرى قال: «سُئل رسولُ الله - ﷺ- عن العزل؟ فقال: لا عليكم أن لا تفعلوا ذلكم، فإنما هو القَدَر» .\nقال ابن سيرين: وقوله: «لا عليكم» أقرب إلى النهي.\nوفي أخرى قال: «ذُكر العزل عند النبيِّ - ﷺ- فقال: وما ذاكم؟ قالوا: الرجل تكون له المرأة ترضعُ، فيصيب منها، ويكره أن تحمل منه، والرجل تكون له الأمة، فيصيب منها، ويكره أن تحمل منه، قال: فلا عليكم أن لا تفعلوا ذاكم، فإنما هو القَدَر» . قال ابن عون: فحدّثت به الحسن، فقال: والله لكأنَّ هذا زجر.\nوله في أخرى قال: «سُئل رسولُ الله - ﷺ- عن العزل؟ فقال: ما من كُلِّ الماء يكون الولد، وإذا أراد الله خَلْقَ شيء لم يمنعه شيء» .\nوأخرج الترمذي وأبو داود الرواية الثانية من أفراد مسلم.\nوأخرج أبو داود أيضًا: أنَّ رجلًا قال: «يا رسولَ الله، إن لي جاريةً وأنا أَعْزِلُ عنها، وأنا أكره أن تَحْمِلَ، وأنا أُريدُ ما يريد الرجال، وإنّ اليهود تحدِّثُ: أن العزل الموءودة الصغرى؟ قال: كذبت يهود، لو أراد الله أن يَخْلَقُه ما استطعت أن تصرفه» . ⦗٥٢٤⦘\nوأخرج النسائي رواية مسلم التي فيها قالوا: «الرجل يكون له المرأة تُرضِع فيصيب منها» .\nوأخرج الموطأ الرواية الأولى، وكذلك أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النَّسَمة): كُلُّ ذي روح، وقيل: هي النَّفْسُ.\n(الموؤودة) الوأْدُ: هو ما كانت العرب تفعله من دفن البنات أحياء، فجعل العزل عن المرأة بمنزلة الوأد، إلا أنه أخفى، وذلك لأنهم كانوا يفعلون ذلك بالبنات هربًا منهن، وكذلك من يعزل، إنما يعزل هربًا من الولد، ولذلك سُمِّيَ هذا الفِعل «الموؤودة الصغرى» لأن تلك الموؤودة الكبرى.\n_________\n(١) رواه البخاري ٩ / ٢٦٨ في النكاح، باب العزل، وفي البيوع، باب بيع الرقيق، وفي العتق، باب من ملك من العرب رقيقًا فوهب وباع وجامع وسبى الذرية، وفي غزوة بني المصطلق، وفي القدر، باب وكان أمر الله قدرًا مقدورا، وفي التوحيد، باب قول الله تعالى: ﴿هو الله الخالق البارئ المصور﴾، ومسلم رقم (١٤٣٨) في النكاح، باب حكم العزل، والموطأ ٣ / ٥٩٤ في الطلاق، باب ما جاء في العزل، وأبو داود رقم (٢١٧١) في النكاح، باب ما جاء في العزل، والترمذي رقم (١١٣٨) في النكاح، باب ما جاء في كراهية العزل، والنسائي ٦ / ١٠٧ في النكاح، باب العزل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك في الموطأ (٣٦٧) عن ربيعة بن أبي عبد الرحمن. وأحمد (٣/٦٨) قال: قرأت على عبد الرحمن: مالك. (ح) وحدثنا إسحاق، قال: أخبرنا مالك، عن ربيعة بن أبي عبد الرحمن. وفي (٣/٧٢) قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا موسى بن عقبة. والبخاري (٣/١٩٤) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك، عن ربيعة بن أبي عبد الرحمن. وفي (٥/١٤٧) قال: حدثنا قتيبة بن سعيد، قال: أخبرنا إسماعيل بن جعفر، عن ربعية بن أبي عبد الرحمن. وفي (٩/١٤٨) قال: حدثنا إسحاق، قال: حدثنا عفان، قال: حدثنا وهيب، قال: حدثنا موسى، هو ابن عقبة. ومسلم (٤/١٥٧) قال: حدثنا يحيى بن أيوب، وقتيبة بن سعيد، وعلي بن حجر، قالوا: حدثنا إسماعيل بن جعفر، قال: أخبرني ربيعة. وفي (٤/١٥٨) قال: حدثني محمد بن الفرج مولى بن ي هاشم، قال: حدثنا محمد بن الزبرقان، قال: حدثنا موسى بن عقبة. وأبو داود (٢١٧٢) قال: حدثنا القعنبي، عن مالك، عن ربيعة بن أبي عبد الرحمن. والنسائي في الكبرى الورقة (٦٥) قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل وهو ابن جعفر، قال: حدثنا ربيعة. (ح) وأخبرنا عبد الملك بن شعيب بن الليث بن سعد، قال: حدثني أبي، عن جدي، قال: حدثني يحيى بن أيوب، عن ربيعة بن أبي عبد الرحمن.\nكلاهما - ربيعة، وموسى بن عقبة - عن محمد بن يحيى بن حبان.\n٢- وأخرجه أحمد (٣/٨٨) قال: حدثنا أبو اليمان، قال: أنبأنا شعيب. والبخاري (٣/١٠٩) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٧/٤٢) قال: حدثنا عبد الله بن محمد بن أسماء، قال: حدثنا جويرية، عن مالك بن أنس. وفي (٨/١٥٣) قال: حدثنا حبان بن موسى، قال: أخبرنا عبد الله، قال أخبرنا يونس. ومسلم (٤/١٥٨) قال: حدثني عبد الله بن محمد بن أسماء الضبعي، قال: حدثنا جورية، عن مالك. والنسائي في الكبرى الورقة (٦٥) قال: أخبرنا عمرو بن منصور، قال: حدثنا الحكم بن نافع، قال: أخبرنا شعيب. (ح) . وأخبرنا هارون بن سعيد بن الهيثم الأيلي، قال: حدثنا خالد بن نزار، قال: حدثنا القاسم بن مبرور، عن يونس بن يزيد. (ح) وأخبرنا عبد الملك بن شعيب بن الليث، قال: حدثني أبي، عن جدي، قال: قال ابن أيوب، حدثني عقيل. وفي الورقة (١٢٢) قال: أخبرنا العباس بن عبد العظيم، قال: حدثنا عبد الله بن محمد بن أسماء، قال: حدثنا جويرية بن أسماء، عن مالك بن أنس. (ح) وأخبرنا كثير بن عبيد الحمصي، قال: حدثنا محمد بن حرب، عن الزبيدي وهو محمد بن الوليد الحمصي.\nخمستهم - شعيب، ومالك، ويونس، وعقيل، والزبيدي - عن الزهري.\nكلاهما - محمد بن يحيى، والزهري - عن عبد الله بن محيريز، فذكره.\n* أخرجه أحمد (٣/٦٣) والنسائي في الكبرى ورقة (١٢٢) قال: أخبرني هارون بن عبد الله.\nكلاهما - أحمد، وهارون - قالا: حدثنا محمد بن إسماعيل وهو ابن أبي فديك، عن الضحاج بن عثمان، عن محمد بن يحيى بن حبان، عن ابن محيريز الشامي، أنه سمع أبا صرمة المازني، وأبا سعيد الخدري، يقولان: أصبنا سبايا في غزوة بني المصطلق، فذكرا الحديث.\n* في رواية مسلم (٤/١٥٧) وعلي بن حجر عند النسائي، ويحيى بن أيبو، عن ربيعة عن ابن محيريز، أنه قال: دخلت أنا وأبو صرمة على أبي سعيد الخدري فسأله أبو صرمة، فقال يا أبا سعيد، فذكر الحديث..","vol":"11","page":521},{"text":"٩١٠٣ - (خ م د ت) جابر بن عبد الله - ﵄ - قال: «كُنَّا نَعْزِلُ على عهد النبي - ﷺ- والقرآن ينزل» أخرجه البخاري ومسلم.\nولمسلم قال: «كُنَّا نَعْزِلُ على عهد رسولِ الله - ﷺ - فبلغ ذلك رسولَ الله - ﷺ- فلم ينهنا» . ⦗٥٢٥⦘\nوفي أخرى له: «أن رجلًا أتى رسولَ الله - ﷺ- فقال: إنَّ لي جاريةً وهي خادِمُنَا، وسانِيتُنا في النخل، وأنا أطوف عليها، وأكره أن تَحْمِلَ، فقال له: اعزل عنها إن شئت، فإنه سيأتيها ما قُدِّرَ لها، فلبث الرجل [ما شاء الله] ثم أتاه فقال: إن الجاريةَ قد حَبِلَتْ، فقال: قد أخبرتكم: أنَّه سيأتيها ما قُدِّرَ لها» .\nوفي أخرى نحوه، وفيه: أنَّ رسولَ الله - ﷺ- قال لما قال: «يا رسولَ الله، حَمَلَتْ» - قال: «أنا عبدُ الله ورسولُه» .\nوله مختصرًا قال: «لقد كُنَّا نَعْزِلُ على عهد رسولِ الله - ﷺ-» . وأخرج أبو داود الثانية من أفراد مسلم.\nوأخرج الترمذي الرواية الأولى من المتفق.\nوله في أخرى قال: قلنا: «يا رسولَ الله إنَّا كُنَّا نعزل، فزَعَمتِ اليهود: أنها الموؤودة الصغرى؟ فقال: كذَبَتِ اليهود، إنَّ الله إذا أراد أن يخلقَه لم يَمنَعْهُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السانية): البعير الذي يستقى عليه الماء.\n_________\n(١) رواه البخاري ٩ / ٢٦٦ في النكاح، باب العزل، ومسلم رقم (١٤٣٩) و(١٤٤٠) في النكاح، باب حكم العزل، وأبو داود رقم (٢١٧٣) في النكاح، باب ما جاء في العزل، والترمذي رقم (١١٣٦) و(١١٣٧) في النكاح، باب ما جاء في العزل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١٢٥٧) والبخاري (٧/٤٢) قال: حدثنا علي بن عبد الله. ومسلم (٤/١٦٠) قال: حدثنا أبو بكر بن أبي شييبة، وإسحاق بن إبراهيم، وابن ماجة (١٩٢٧) قال: حدثنا هارون بن إسحاق الهمداني. والترمذي (١١٣٧) قال: حدثنا قتيبة، وابن أبي عمر. والنسائي في الكبرى تحفة الأشراف (٢٤٦٨) عن محمد بن منصور. ثمانيتهم - الحميدي، وعلي، وابن أبي شيبة، وإسحاق، وهارون، وقتيبة، وابن أبي عمر، ومحمد بن منصور - عن سفيان بن عيينة، قال: حدثنا عمرو.\n٢- وأخرجه أحمد (٣/٣٧٧) قال: حدثنا يحيى بن سعيد الأموي. وفي (٣/٣٨٠) قال: حدثنا عبد الرزاق. والبخاري (٧/٤٢) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد.\nكلاهما - يحيى، وعبد الرزاق - قالا: أخبرنا ابن جريج.\n٣- وأخرجه مسلم (٤/١٦٠) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين، قال: حدثنا معقل.\nثلاثتهم - عمرو، وابن جريج، ومعقل - عن عطاء، فذكره.","vol":"11","page":524},{"text":"٩١٠٤ - (م) عامر بن سعد - ﵀ - أن أسامة [بن زيد] أخبر والده سعد بن أبي وقاص «أنَّ رجلًا جاء إلى رسولِ الله - ﷺ- فقال: إني أعزل عن امرأتي؟ فقال رسولُ الله - ﷺ-: لِمَ تفعلُ ذلك؟ فقال الرجل: أُشفِقُ على ولدها - أو على أولادها - فقال رسولُ الله - ﷺ-: لو كان ذلك ضارًّا ضَرَّ فارسَ والروم» .\nوفي رواية «إنْ كان كذلك فلا، ما ضارَّ [ذلك] فارس ولا الروم» . أخرجه مسلم (١) .\n_________\n(١) رقم (١٤٤٣) في النكاح، باب جواز الغيلة وهي وطء المرضع وكراهة العزل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٢٠٣)، ومسلم (٤/١٦٢) قال: حدثني محمد بن عبد الله بن نمير، وزهير بن حرب.\nثلاثتهم - أحمد، وابن نمير، وزهير - قالوا: حدثنا أبو عبد الرحمن المقرئ قال: حدثنا حيوة قال: حدثني عياش ابن عباس، أن أبا النضر حدثه، عن عامر بن سعد، فذكره.","vol":"11","page":526},{"text":"٩١٠٥ - (س) أبو سعيد (١) الزرقي - ﵁ - «أنَّ رجلًا سأل النبيَّ - ﷺ- عن العَزْل؟ فقال: إن امرأتي تُرضِع، وأنا أكره أن تحمل؟ فقال النبي - ﷺ-: إنَّ ما قَدْ قُدِّر في الرحِم سيكون» أخرجه النسائي (٢) .\n_________\n(١) ويقال: أبو سعد.\n(٢) ٦ / ١٠٨ في النكاح، باب العزل، وفي سنده رجل مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٥٠) والنسائي (٦/١٠٨) قال: أخبرنا محمد بن بشار.\nكلاهما - أحمد بن حنبل، محمد بن بشار، - عن محمد بن جعفر، قال: حدثنا شعبة، عن أبي الفيض، قال: سمعت عبد الله بن مرة يحدث، فذكره.","vol":"11","page":526},{"text":"٩١٠٦ - (ط) حميد بن قيس المكي عن رجل يقال له: ذَفيفٌ، أنه قال: «سُئِل ابن عباس عن العزل؟ فدعا جاريةً له، فقال: أخبريهم، فكأنَّها استَحْيَتْ، فقال: هو ذاك، أمَّا أنا فأفعله» يعني أنه يعزل. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٩٥ و٥٩٦ في الطلاق، باب ما جاء في العزل، وهو حديث صحيح، قال مالك: لا يعزل الرجل عن المرأة الحرة إلا بإذنها، ولا بأس أن يعزل عن أمته بغير إذنها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٠٥) عن حميد بن قيس المكي، عن رجل يقال له ذفيف، فذكره.","vol":"11","page":526},{"text":"٩١٠٧ - (ط) عامر بن سعد - ﵀ - «أن أباهُ سعدَ بن أبي وقاص كان يَعْزِلُ» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٩٥ في الطلاق، باب ما جاء في العزل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٠١) عن أبي النضر مولى عمر بن عبيد الله، عن عامر بن سعد، فذكره.","vol":"11","page":527},{"text":"٩١٠٨ - (ط) ابن أفلح -[عمر بن كثير] هو مولى أبي أيوب الأنصاري عن أُمِّ ولدٍ لأبي أيوب: «أن أبا أيوب كان يعزل» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٩٥ في الطلاق، باب ما جاء في العزل، ورجاله ثقات وهو قول جمهور الفقهاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٠٢) عن أبي النضر مولى عمر بن عبيد الله، عن ابن أفلح مولى أبي أيوب الأنصاري، فذكره.","vol":"11","page":527},{"text":"٩١٠٩ - (ط) الحجاج بن عمرو بن غزية قال: «كنت جالسًا عند زيد بن ثابت - ﵁ - فجاءه ابن قَهد - رجلٌ من أهل اليمن - فقال: يا أبا سعيد، إن عنديَ جَوارِيَ لي، ليس نسائي اللاتي أكِنُّ بأعجب إليَّ منهن وليس كُلُّهن يُعجبني أن تحمل مني، أفأعزلُ؟ فقال زيد: أفْتِهِ يا حجاج، قال: فقلت: يغفر الله لك، إنما نجلس عندك لنتعلَّمَ منك، فقال: أفْتِه، فقلت: إَما هو حَرْثُك إن شئت سقيتَه، وإن شئت أعْطَشْتَهُ، قال: وكنت أسمع ذلك من زيد، فقال زيد: صدق» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٩٥ في الطلاق، باب ما جاء في العزل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١١٩٠) عن أبي الزبير المكي، فذكره.","vol":"11","page":527},{"text":"٩١١٠ - (م ط ت د س) جدامة بنت وهب الأسدية - ﵂ - أنَّها سمعتِ النبيَّ - ﷺ- يقول: «لقد هممتُ أن أنْهَى عن الغِيْلَةِ، حتى ذكَرتُ أن الرُّوم وفارسَ يصنعون ذلك فلا يضرُّ أولادَهم» . ⦗٥٢٨⦘\nوفي رواية قالت: «حَضَرْتُ رسولَ الله - ﷺ- في أُناسٍ وهو يقول: لقد هممتُ أن أنهى عن الغِيلة، فنظرت في الروم وفارسَ، فإذا هم يُغيلُون أولادهم، فلا يَضُرُّ أولادهم ذلك شيئًا، ثم سألوه عن العَزْل، فقال رسولُ الله - ﷺ-: ذلك الوأْدُ الخفيُّ، وهي ﴿وإِذا الموءودةُ سُئِلَتْ﴾ [التكوير: ٨]» أخرجه مسلم.\nوأخرج الموطأ وأبو داود والترمذي والنسائي الرواية الثانية.\nوفي رواية الترمذي قالت: سمعتُ النبيَّ - ﷺ- يقول: «أردت أن أنهى عن الغيال، فإذا فارسُ والروم يفعلون ولا يقتلون أولادهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغِيلة): أن يجامع الرجل المرأة وهي مرضع، والغيال: مصدر.\n_________\n(١) رواه مسلم رقم (١٤٤٢) في النكاح، باب جواز الغيلة، والموطأ ٨ / ٦٠٧ و٦٠٨ في الرضاع، باب جامع ما جاء في الرضاعة، وأبو داود رقم (٣٨٨٢) في الطب، باب في الغيل، والترمذي رقم (٢٠٧٨) في الطب، باب ما جاء الغيلة، والنسائي ٦ / ١٠٦ و١٠٧ في النكاح، باب الغيلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٣٧٦) وأحمد (٦/٣٦١) قال: حدثنا عبد الرحمن بن مهدي عن مالك. (ح) وحدثنا أبو سلمة الخزاعي. قال: أخبرنا مالك. (ح) وحدثنا يحيى بن إسحاق. قال: أخبرنا ابن لهيعة. وفي (٦/٣٦١ و٤٣٤) قال: حدثنا أبو عبد الرحمن عبد الله بن يزيد. قال: حدثنا سعيد، يعني ابن أبي أيوب. والدارمي (٢٢٢٣) قال: أخبرنا خالد بن مخلد. قال: حدثنا مالك. ومسلم (٤/١٦١) قال: حدثنا خلف بن هشام. قال: حدثنا مالك بن أنس. (ح) وحدثنا يحيى بن يحيى. قالت: قرأت على مالك. (ح) وحدثنا عبيد الله بن سعيد ومحمد بن أبي عمر. قالا: حدثنا المقرئ. قال: حدثنا سعيد بن أبي أيوب. (ح) وحدثناه أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن إسحاق. قال: حدثنا يحيى بن أيوب. وأبو داود (٣٨٨٢) قال: حدثنا القعنبي، عن مالك. وابن ماجة (١١. ٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يحيى بن إسحاق. قال: حدثنا يحيى بن أيوب. والترمذي (٢٠٧٦) قال: حدثنا أحمد بن منيع. قال: حدثنا يحيى بن إسحاق. قال: حدثنا يحيى بن أيوب. وفي (٢٠٧٧) قال: حدثنا عيسى بن أحمد. قال: حدثنا ابن وهب. قال: حدثني مالك. (ح) وقال عيسى بن أحمد. وحدثنا إسحاق بن عيسى. قال: حدثني مالك. والنسائي (٦/١٠٦) قال: أخبرنا عبيد الله وإسحاق بن منصور، عن عبد الرحمن، عن مالك.\nأربعتهم - مالك، وابن لهيعة، وسعيد بن أبي أيوب، ويحيى بن أيوب - عن محمد بن عبد الرحمن بن نوفل الأسدي أبو الأسود، عن عروة، عن عائشة أم المؤمنين، فذكرته.\n* رواية ابن لهيعة مختصرة على: «سمعت رسول الله -ﷺ- وسئل عن العزل؟ فقال: هو الواد الخفي» .\n* في المطبوع من مسند أحمد في جميع الروايات: «جذامة بنت وهب» بالذال المعجمة.\n* قال مسلم عقب رواية مالك بن أنس. «وأما خلف فقال: عن جذامة الأسدية. والصحيح ما قاله يحى بالدال» .\nقال المزي: قال أبو مسعود: يعني الصحيح من حديث مالك. وأما سعيد بن أبي أيوب ويحيى بن أيوب فقالا: بالذال المعجمة.","vol":"11","page":527},{"text":"٩١١١ - (د) أسماء بنت يزيد [بن السكن]- ﵂ - قالت: سمعتُ رسولَ الله - ﷺ- يقول: «لا تقتلوا أولادكم سِرًّا، فإن الغَيل يدرك الفارس، فيُدَعْثِره عن فرسه» أخرجه أبو داود (١) .\n⦗٥٢٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فيُدَعْثره) دعثر الحوضَ: إذا هَدَمَهُ، والمراد: النهي عن الغَيْل، وأن من سوءِ أثره في بدن المغيل، وإفساد مزاجه وإرخاء قواه: أن ذلك لا يزال ماثلًا فيه إلى أن يكتمل ويبلغ مبلغ الرجال، فإذا أراد مقاومة قِرْن في الحرب وهَنَ عنه وانكسر، وسبب وهنه وانكساره: الغَيْل.\nومعنى «الإدراك» في قوله: «يدرك الفارس فَيُدَعْثِرُه» معنى التدارك وسمي هذا الفعل بالمرضع قتلًا، لأنه قد يفضي به إلى القتل، لأنه لمّا كان خفيًا لا يُدْرَكُ، جعله سِرًا، فقال: لا تقتلوا أولادكم سِرًا، فإن الغَيل يُدرِكُ الفارس فَيُدَعثِرُه عن فرسه، والغَيْل في الأصل: اللبن، وأغال الرجل ولده: إذا سقاه الغَيل.\n_________\n(١) رقم (٣٨٨١) في الطب، باب في الغيل، وأخرجه أيضًا ابن ماجة رقم (٢٠١٢) في النكاح، باب الغيل، وفي سنده المهاجر بن أبي مسلم مولى أسماء بنت يزيد بن السكن، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٤٥٣) قال: حدثنا الفضل بن دكين. قال: حدثنا ابن أبي غنية، عن محمد بن مهاجر. وفي (٦/٤٥٧) قال: حدثنا حماد بن خالد. قال: حدثنا معاوية، يعني ابن صالح. وفي (٦/٤٥٨) قال: حدثنا أبو المغيرة وعلي بن عياش. قالا: حدثنا محمد بن مهاجر. وأبو داود (٣٨٨١) قال: حدثنا.\nأخرجه أحمد (٦/٤٥٦) قال: حدثنا عبد الصمد. قال: حدثنا حفص السراج. قال: سمعت شهرا يقول، فذكره.","vol":"11","page":528},{"text":"٩١١٢ - (ط) عبد الله بن عمر - ﵄ - أن عمرَ قال: «ما بالُ رجالٍ يَطَؤون ولائِدَهم، ثم يعزلون عنهنَّ؟ لا تأتيني وَليدةٌ يعترف سَيِّدُها أنه قد ألَمَّ بها، إِلا ألْحقتُ به ولدها، فاعْزِلُوا بعدُ، أو اتركوا» .\nوفي رواية صفية بنت أبي عبيد عن عمر ﵁ مثله، وفيه بدل العزل «ثم يَدَعُوهُنَّ يَخْرُجْنَ» وفي آخره «فَأرْسِلُوهنَّ بعدُ أو أَمْسِكوا» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٧٢ و٤٧٣ في الأقضية، باب القضاء في أمهات الأولاد، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: الرواية الأولى أخرجها مالك (١٤٩٣) عن ابن شهاب، عن سالم بن عبد الله بن عمر، عن أبيه، فذكره.\nوالرواية الثانية: أخرجها مالك (١٤٩٤) عن نافع، عن صفية بنت أبي عبيد، فذكرته.","vol":"11","page":529},{"text":"٩١١٣ - (ط) نافع -[مولى عبد الله بن عمر] «أن ابن عمر - ﵄ - كان لا يعزل، وكان يكره العزل» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٩٥ في الطلاق، باب ما جاء في العزل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٣٠٣) عن نافع، فذكره.","vol":"11","page":530},{"text":"<span data-type=\"title\" id=toc-2028>الفصل الرابع: في النشوز</span>\n٩١١٤ - (خ م) عائشة - ﵂ - قالت: - في قوله تعالى: ﴿وإن امرأةٌ خافتْ من بَعْلِهَا نُشوزًا أو إعراضًا﴾ [النساء: ١٢٨]- «نزلت في المرأة تكون عند الرجل لا يستكثر منها، فيريد طلاقَها ويتزوج غيرَها، فتقول له: أمسكني، لا تطلِّقْني، ثم تَزَوَّج غيري، وأنت في حِلٍّ من النفقة عليَّ والقسمة لي، قالت: فذلك قوله: ﴿فلا جناح عليهما أن يصَّالحا (١) بينهما صلحًا والصلح خير﴾ [النساء: ١٢٨]» أخرجه البخاري ومسلم.\nوفي رواية قالت: «هو الرجل يرى من امرأته ما لا يُعجِبه - كِبَرًا أو غيره - فيريد فِراقها، فتقول: أمسكني، واقسم لي ما شئت، قالت: فلا بأس إذا تراضيا» (٢) .\n_________\n(١) كذا الأصل، يصالحا، بفتح الياء وتشديد الصاد، وهي قراءة ابن كثير، ونافع، وأبي عمر، وابن عامر، وقرأ عاصم، وحمزة، والكسائي: يصلحا، بالضم والتخفيف، وهي قراءة حفص المشهورة.\n(٢) رواه البخاري ٥ / ٢٢١ في الصلح، باب قول الله ﷿: ﴿أن يصالحا بينهما صلحًا والصلح خير﴾، وفي المظالم، باب إذا حلله من ظلمه فلا رجوع فيه، وفي تفسير النساء، باب قوله تعالى: ﴿ويستفتونك في النساء﴾، وفي النكاح، باب ﴿وإن امرأة خافت من يعلها نشوزًا أو إعراضًا﴾، ومسلم رقم (٣٠٢١) في التفسير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣/٢٤٠) قال: حدثنا قتيبة بن سعيد. قال: حدثنا سفيان. وفي (٦/٦٢) قال: حدثنا محمد بن مقاتل. قال: أخبرنا عبد الله. وفي (٧/٢١) قال: حدثنا ابن سلام. قال: أخبرنا أبو معاوية. ومسلم (٨/٢٤١) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عبدة بن سليمان. (ح) وحدثنا أبو كريب. قال: حدثنا أبو أسامة. وابن ماجة (١٩٧٤) قال: حدثنا حفص بن عمرو. قال: حدثنا عمر بن علي. والنسائي في الكبرى (٦/٣٢٩) (١١١٢٥) ط. دار الكتب العلمية قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا أبو معاوية.\nستتهم - سفيان بن عيينة، وعبد الله بن المبارك، وأبو معاوية محمد بن خازم، وعبدة، وأبو أسامة حماد بن أسامة، وعمر بن علي - عن هشام بن عروة، عن أبيه، فذكره.","vol":"11","page":530},{"text":"٩١١٥ - (خ) عكرمة (١) «أن رِفَاعة القُرَظيَّ - ﵁ - طلَّق امرأته، فتزوجها عبد الرحمن بن الزبير القُرَظيَّ، قالت عائشةَ (٢) وعليها خمار أخضر، فشكت إليها، وأَرتها خُضرةً بجلدها، فلما جاء رسولُ الله - ﷺ- والنساء ينصر بعضُهُنَّ بعضًا - قالت عائشة: ما رأيتُ مِثْلَ ما يلقَى المؤمناتُ، لَجِلْدُها أشدُّ خُضْرةً من ثوبها، قالت: وسمع زوجُها أنَّها قد أتتْ رسولَ الله - ﷺ- فجاء ومعه ابنان من غيرها، فقالت: والله ما لي إليه [من] ذَنْب، إلا أن ما به ليس بأغنى عني من هذه - وأخذَتْ هُدْبةً من ثوبها - فقال: كذبتْ، والله يا رسولَ الله، إني لأنْفُضُها نفض الأديم، ولكنها ناشز، تريد رِفَاعة فقال النبيُّ - ﷺ-: فإن كان ذلكَ لَمْ تحِلِّي [له أ] ولم تَصْلُحي له حتى يذوقَ عسيلتكِ، قال: وأبصر معه ابنين له، فقال: أبَنُوكَ هؤلاء؟ قال: نعم، قال: هذا الذي تزعمين [ما تزعمين]؟ فوالله لهم أشبه به من الغُراب بالغراب» . أخرجه البخاري مُرْسلًا عن عكرمة (٣) .\n_________\n(١) من رواية محمد بن بشار عن عبد الوهاب الثقفي عن أيوب عن عكرمة مرسلًا أن رفاعة ... الخ. قال الحافظ في \" الفتح \": قوله: عن عكرمة، في رواية أبي يعلى: حدثنا سويد بن سعيد، حدثنا عبد الوهاب الثقفي بسنده، وزاد فيه: عن ابن عباس.\n(٢) قال الحافظ في \" الفتح \": في قوله: قالت: عائشة: ما يبين وهم رواية سويد، وأن الحديث من رواية عكرمة عن عائشة.\n(٣) ١٠ / ٢٣٧ و٢٣٨ في اللباس، باب الإزار المهدب، وباب الثياب الخضر، وفي الشهادات، باب شهادة المختبئ، وفي الطلاق، باب من أجاز طلاق الثلاث، وباب من قال لامرأته: أنت علي حرام، وباب إذا طلقها ثلاثًا ثم تزوجت بعد العدة زوجًا غيره فلم يمسها، وفي الأدب، باب التبسم والضحك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٩٢) قال: محمد بن بشار، قال: حدثنا عبد الوهاب. قال: أخبرنا أيوب عن عكرمة، فذكره.","vol":"11","page":531},{"text":"<span data-type=\"title\" id=toc-2029>الفصل الرابع: في لواحق الباب</span>\n٩١١٦ - (ت) عمر بن الخطاب - ﵁ - قال: «إذا تزوج [الرجل] المرأةَ وشرط لها أن لا يُخْرِجَها من مِصرها، فليس له أن يُخْرِجَها بغير رضاها» أخرجه الترمذي (١) .\n_________\n(١) تعليقًا على الحديث رقم (١١٢٧) في النكاح، باب ما جاء في الشرط عند عقدة النكاح، من حديث عقبة بن عامر بلفظ: \" إن أحق الشروط أن يوفى بها ما استحللتم به الفروج \" وقال الترمذي: في آخره: هذا حديث حسن صحيح، والعمل على هذا عند بعض أهل العلم من أصحاب النبي ﷺ منهم عمر بن الخطاب، قال: إذا تزوج رجل امرأة وشرط لها أن لا يخرجها من مصرها فليس له أن يخرجها، وهو قول بعض أهل العلم. أقول: والحديث محمول على الشروط التي لا تنافي مقتضى النكاح، وأما شرط ينافي مقتضى النكاح، فلا يجوز الوفاء به، قال الحافظ في \" الفتح \": وقد اختلف عن عمر، فروى ابن وهب بإسناد جيد عن عبيد بن السباق أن رجلًا تزوج امرأة فشرط لها أن لا يخرجها من دارها، فارتفعوا إلى عمر، فرفع الشرط، وقال: المرأة مع زوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره الترمذي تعليقا على الحديث (١١٢٧) .","vol":"11","page":532},{"text":"٩١١٧ - (ت) علي بن أبي طالب - ﵁ - قال - وقد سئل عن ذلك - فقال: «شرطُ الله قبلَ شرطِها والشارطِ لها» أخرجه الترمذي (١) .\n_________\n(١) تعليقًا على الحديث الذي قبله رقم (١١٢٧)، وقال الترمذي: عقب كلام علي ﵁: كأنه رأى للزوج أن يخرجها وإن كانت اشترطت على زوجها أن لا يخرجها، قال: وذهب بعض أهل العلم إلى هذا، وهو قول سفيان الثوري وبعض أهل الكوفة، قال الحافظ في \" الفتح \": قال أبو عبيد: وقال الليث والثوري والجمهور بقول علي ﵁. وانظر \" الفتح \" ٩ / ١٨٨ - ١٩٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره الترمذي تعليقا على الحديث (١١٢٧) .","vol":"11","page":532},{"text":"٩١١٨ - (د س) عبد الله بن عباس - ﵄ - قال: «جاء رجل إلى رسولِ الله - ﷺ-، فقال: إن امرأتي لا تَرُدّ يَدَ لامِسٍ، قال: غَرِّبْها، قال: أخاف أن تَتْبَعُها نفسي، قال: فاستمتِعْ بها» . أخرجه أبو داود والنسائي، وقال النسائي: رفعه أحد الرواة إلى ابن عباس وأحَدُهُمْ لم يرفعه، قال: وهذا الحديث ليس بثابت (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غَربِّها) أراد بالتغريب: الطلاق، وأصله البعد.\n(لا تردُّ يَدَ لامِسٍ) يعني أنها مطاوعةٌ لمن طلب منها الرِّيبة والفاحشة.\n(فاستمتع) الاستمتاع بها كناية عن إمساكها بقدر ما يقضي منها متعة النفس ومن وطرها، والاستمتاع بالشيء: الانتفاع به إلى مدة، ومنه نكاح المتعة.\n_________\n(١) رواه أبو داود رقم (٢٠٤٩) في النكاح، باب النهي عن تزويج من يلد من النساء، والنسائي ٦ / ٦٧ في النكاح، باب تزويج الزانية، وقال النسائي: هذا الحديث ليس بثابت، وذكر أن المرسل فيه أولى بالصواب. أقول: ذكره الحافظ ابن كثير في تفسيره في أول تفسير سورة النور، وجود إسناده ثم قال: وقد اختلف الناس في هذا الحديث ما بين مضعف له كما تقدم عن النسائي، ومنكر كما قال الإمام أحمد: هو منكر، وانظر ما قاله الحافظ ابن حجر في \" التخليص \" ٣ / ٢٢٥ و٢٢٦ حول الحديث وتفسيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٠٤٩) . والنسائي (٦/١٦٩) قال أبو داود: كتب إلي حسين بن حريث المروزي، وقال النسائي: أخبرنا الحسين بن حريث، قال: حدثنا الفضل بن موسى، قال: حدثنا الحسين ابن واقد، عن عمارة بن أبي حفصة، عن عكرمة، فذكره.\nوبنحوه: أخرجه النسائي (٦/٦٧) قال: أخبرنا محمد بن إسماعيل بن إبراهيم، قال: حدثنا يزيد، قال: حدثنا حماد بن سلمة، وغيره، عن هارون بن رئاب، عن عبد الله بن عبيد بن عمير. (ح) وعبد الكريم، عن عبد الله بن عبيد بن عمير، عن ابن عباس. عبد الكريم يرفعه إلى ابن عباس، وهارون لم يرفعه، فذكره.","vol":"11","page":533},{"text":"٩١١٩ - (ط) أبو الزبير المكي «أن رجلًا خطب إلى رجل أخته، فذكر أنها قد كانت أحْدَثَتْ، فبلغ ذلك عمر بن الخطاب - ﵁ -، ⦗٥٣٤⦘ فضربه - أو كاد يضربه -[ثم] قال: مَالَكَ وللخَبَر؟» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٥٤٧ في النكاح، باب جامع النكاح، وفي سنده جهالة وانقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده منقطع: أخرجه مالك (١١٩٠) عن أبي الزبير المكي، فذكره.","vol":"11","page":533},{"text":"٩١٢٠ - (س) أنس بن مالك - ﵁ - قال: قالوا: «يا رسولَ الله، ألا تتزوج من نساء الأنصار؟ قال: إنَّ فيهم غَيْرَةً شديدة» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٦٩ في النكاح، باب المرأة الغيراء، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه النسائي (٦/٦٩) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا النضر، قال: حدثنا حماد بن سلمة، عن إسحاق، فذكره.","vol":"11","page":534},{"text":"٩١٢١ - (د ت) عبد الله بن مسعود - ﵁ - أن رسولَ الله - ﷺ- قال: «لا تباشرُ المرأةُ المرأةَ، فَتنعَتَها لزوجها كأنه ينظر إليها» . أخرجه أبو داود والترمذي (١) .\n_________\n(١) رواه أبو داود رقم (٢١٥٠) في النكاح، باب ما يؤمر به من غض البصر، والترمذي رقم (٢٧٩٣) في الأدب، باب ما جاء في كراهية مباشرة الرجل الرجل والمرأة المرأة وقد أبعد المصنف النجعة، فقد رواه البخاري ٩ / ٢٩٦ في النكاح، باب لا تباشر المرأة المرأة فتنعتها لزوجها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: وقد تقدم.","vol":"11","page":534},{"text":"٩١٢٢ - (ط) نافع - مولى ابن عمر «أن ابن عمر - ﵄ - دبَّر جاريتين له، فكان يطؤهما وهما مُدَبَّرتان» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٨١٤ في المدبر، باب مس الرجل وليدته إذا دبرها، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٥٨٧) عن نافع، فذكره.","vol":"11","page":534},{"text":"٩١٢٣ - (س) عطاء بن يسار - ﵁ - «أن رسولَ الله - ﷺ- جَهَّزَ فاطِمَةَ ﵍ بخميل وقِرْبة ووسادةٍ حَشوها إِذْخِرٌ» أخرجه النسائي (١) .\n⦗٥٣٥⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخميل): كساء له خملة.\n_________\n(١) ٦ / ١٣٥ في النكاح، باب جهاز الرجل ابنته، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/١٣٥) قال: أخبرنا نصير بن الفرج، قال: حدثنا أبو أسامة، عن زائدة، قال: حدثنا عطاء بن السائب، عن أبيه، فذكره.","vol":"11","page":534},{"text":"٩١٢٤ - (خ س) أبو هريرة - ﵁ - قال: «قلت: يا رسولَ الله، إني رجل شاب، وأخاف العَنَتَ، ولا أجد ما أتزوج به، ألا أختصي؟ فسكت عني، ثم قلت له، فسكت عني، ثم قلت له، فسكت عني، ثم قال: يا أبا هريرة، جَفَّ القلم بما أنت لاقٍ، فاختَصِ على ذلك، أو ذَرْ» أخرجه البخاري (١) .\nوأخرجه النسائي، إلا أنه قال: «فأعرض عنه، حتى قال ثلاثًا» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العنت): الإثم والفجور والزنى، والعنت أيضًا: الوقوع في أمرٍ شاقٍّ.\n_________\n(١) تعليقًا ٩ / ١٠٣ في النكاح، باب ما يكره من التبتل والخصاء، قال البخاري: وقال أصبغ: أخبرني ابن وهب عن يونس بن يزيد عن ابن شهاب عن أبي سلمة عن أبي هريرة ... فذكره. قال الحافظ في \" الفتح \": كذا في جميع الروايات التي وقفت عليها، وكلام أبي نعيم في \" المستخرج \" يشعر بأنه قال فيه: حدثنا، وقد وصله جعفر الفريابي في \" كتاب القدر \"، والجوزقي في \" الجمع بين الصحيحين \"، والإسماعيلي من طرق عن أصبغ، وأخرجه أبو نعيم من طريق حرملة عن ابن وهب، وذكر مغلطاي أنه وقع عند الطبري: رواه البخاري عن أصبغ بن محمد وهو غلط، هو أصبغ بن الفرج ليس في آبائه محمد.\n(٢) ٦ / ٥٩ في النكاح، باب النهي عن التبتل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٥٩) قال: أخبرنا يحيى بن موسى، قال: حدثنا أنس بن عياض، قال: حدثنا الأوزاعي عن ابن شهاب، عن أبي سلمة، فذكره.\nوالبخاري تعليقا (ح) (٥٠٧٦) قال: وقال أصبغ، قال: أخبرني ابن وهب عن يونس بن يزيد، عن ابن شهاب، عن أبي سلمة، فذكره.\nوقال الحافظ في الفتح (٩/٢٢) قال أصبغ كذا في الروايات التي وقفت عليها، وكلام أبي نعيم في المستخرج يشعر بأنه قال فيه حديثا، وقد وصله جعفر الفريابي في كتاب القدر والجوزقي في الجمع بين الصحيحين والإسماعيلي من طرق عن أصبغ، وأخرجه أبو نعيم من طريق حرملة عن ابن وهب.","vol":"11","page":535},{"text":"٩١٢٥ - (خ م ت س) سعد بن أبي وقاص - ﵁ - قال: «لولا أن رسولَ الله - ﷺ- ردَّ على عثمان بن مظعون التَّبَتُّل لاخْتَصْينا» وفي رواية «لو أجاز له [التَّبتُّل] لاختصينا» أخرجه البخاري ومسلم، وأخرج الثانية الترمذي. ⦗٥٣٦⦘\nوفي رواية النسائي قال: «لقد رَدَّ رسولُ الله - ﷺ- على عثمان التَّبتُّل، ولو أذن له لاختصينا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التبتُّل): التفرُّد والانقطاع في الأصل، ثم قيل للمنقطع عن النساء وشهوة النكاح: متبتِّل لذلك.\n_________\n(١) رواه البخاري ٩ / ١٠١ في النكاح، باب ما يكره من التبتل، ومسلم رقم (١٤٠٢) في النكاح في فاتحته، والترمذي رقم (١٠٨٣) في النكاح، باب ما جاء في النهي عن التبتل، والنسائي ٦ / ٥٨ و٥٩ في النكاح، باب النهي عن التبتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٨٣) (١٥٨٨) قال: حدثنا أبو كامل. والبخاري (٧/٥) قال: حدثنا أحمد بن يونس. ومسلم (٤/١٢٩) قال: حدثني أبو عمران، محمد بن جعفر بن زياد. وابن ماجة (١٨٤٨) قال: حدثنا أبو مروان، محمد بن عثمان العثماني.\nأربعتهم - أبو كامل، وابن يونس، وابن جعفر، وأبو مروان - قالوا: حدثنا إبراهيم بن سعد.\n٢- وأخرجه أحمد (١/١٧٥) (١٥١٤) قال: حدثنا حجاج. ومسلم (٤/١٢٩) قال: حدثنا محمد بن رافع، قال: حدثنا حجين بن المثنى.\nكلاهما - حجاج، وحجين - عن ليث، عن عقيل.\n٣- وأخرجه أحمد (١/١٧٦) (١٥٢٥) قال: حدثنا عبد الرزاق. ومسلم (٤/١٢٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن المبارك. (ح) وحدثنا أبو كريب، محمد بن العلاء، قال: أخبرنا ابن المبارك. والترمذي (١٠٨٣) قال: حدثنا الحسن بن علي الخلال، وغير واحد، قاولا: أخبرنا عبد الرزاق. والنسائي (٦/٥٨) قال: أخبرنا محمد بن عبيد، قال: حدثنا عبد الله بن المبارك.\nكلاهما - عبد الرزاق، وابن المبارك - عن معمر.\n٤- وأخرجه الدارمي (٢١٧٣) والبخاري (٧/٥) قال الدارمي: أخبرنا، وقال البخاري: حدثنا أبو اليمان، قال: أخبرنا شعيب.\nأربعتهم - إبراهيم بن سعد، وعقيل، ومعمر، وشعيب - عن الزهري، عن سعيد بن المسيب، فذكره.","vol":"11","page":535},{"text":"٩١٢٦ - (ت س) سمرة بن جندب - ﵁ - «أن النبيَّ - ﷺ- نهى عن التبتل» زاد في بعض رواته: وقرأ قتادة: ﴿ولقد أرسلنا رسلًا من قبلك وجعلنا لهم أزواجًا وذرية﴾ [الرعد: ٣٨] . أخرجه الترمذي والنسائي (١)، وقال الترمذي: وعن عائشة [عن النبيِّ - ﷺ-] نحوه.\n_________\n(١) رواه الترمذي رقم (١٠٨٢) في النكاح، باب ما جاء في النهي عن التبتل، والنسائي ٦ / ٥٩ في النكاح، باب النهي عن التبتل، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٧) قال: حدثنا على. وابن ماجة (١٨٤٩) قال: حدثنا بشر بن آدم، وزيد بن أخزم. والترمذي (١٠٨٢) قال: حدثنا أبو هاشم الرفاعي، وزيد بن أخزم الطائي، وإسحاق بن إبراهيم الصواف البصري. والنسائي (٦/٥٩) قال: أخبرنا إسحاق بن إبراهيم الحنظلي.\nستتهم - علي، وبشر، وزيد، وأبو هاشم، وإسحاق بن إبراهيم الصواف، وإسحاق بن إبراهيم الحنظلي - عن معاذ بن هشام، قال: حدثنا أبي، عن قتادة، عن الحسن، فذكره.","vol":"11","page":536},{"text":"٩١٢٧ - (س) عائشة - ﵂ - «أن رسولَ الله - ﷺ- نهى عن التبتل» وفي أخرى: أن سعد بن هشام دخل على أمِّ المؤمنين عائشة قال: قلت «إني أريد أن أسألكِ عن التبتُّل، فما تَرَيْن فيه؟ قالت: فلا تفعل، أما سمعت الله ﷿ يقول: ﴿ولقد أرسلنا رُسُلًا من قبلكَ وجعلنا لهم ⦗٥٣٧⦘ أزواجًا وذرية﴾ [الرعد: ٣٨]؟ فلا تَبَتَّلْ» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٥٩ و٦٠ في النكاح، باب النهي عن التبتل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/١٢٥) قال: حدثنا عفان. قال: حدثني خالد بن الحارث. وفي (٦/١٥٧ و٢٥٢) قال: حدثنا حماد بن مسعدة. والدارمي (٢١٧٤) قال: أخبرنا إسحاق. قال: حدثنا حماد بن مسعدة. والنسائي (٦/٥٨) قال: أخبرنا إسماعيل بن مسعود. قال: حدثنا خالد. وعبد الله بن أحمد في زياداته على المسند (٦/٢٥٢) قال: حدثنا القواريري. قال: حدثنا يحيى بن سعيد.\nثلاثتهم - خالد بن الحارث، وحماد بن مسعدة، ويحيى بن سعيد - عن الأشعث بن عبد الملك، عن الحسن، عن سعد بن هشام، فذكره.","vol":"11","page":536},{"text":"٩١٢٨ - (ط) نافع - مولى ابن عمر قال: «كان ابن عمر - ﵄ - يكره الإخصاء، ويقول: فيه نماءُ (١) الخَلْق» أخرجه الموطأ (٢) .\n_________\n(١) وفي بعض النسخ: تمام.\n(٢) ٢ / ٨٤٨ في الشعر، باب السنة في الشعر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه مالك (١٨٣١) عن نافع، عن عبد الله بن عمر، فذكره.","vol":"11","page":537},{"text":"٩١٢٩ - () معمر بن راشد الأزدي قال: قال لي الثوري: هل سمعت في الرجل يجمع لأهله قوتَ سَنَتِهم - أو بعضَ السَّنَة -؟ قال معمر: فلم يحضرني ما أقول، ثم ذكرتُ حديثًا حدَّثناه ابنُ شهاب عن مالك بن أوس عن عمر بن الخطاب «أنَّ رسولَ الله - ﷺ- كان يبيع نخل بني النضير، ويحبس لأهله قوت سنتهم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه البخاري ٩ / ٤٤٠ في النفقات، باب حبس الرجل قوت سنة على أهله وكيف نفقات العيال، ومسلم رقم (١٧٥٧) في الجهاد، باب حكم الفيء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين، وهو جزء من حديث طويل في الصحيحين، وقد تقدم.","vol":"11","page":537},{"text":"الكتاب الثالث من حرف النون: في النذور، وفيه أربعة فصول\n<span data-type=\"title\" id=toc-2031>الفصل الأول: في النهي عن النذر</span>\n٩١٣٠ - (خ م د س) سعد بن الحارث أنَّه سمعَ ابن عمر - ﵄ - يقول: «أو [لَمْ] يُنْهَوْا عن النذر؟ إن رسولَ الله - ﷺ- قال: إنَّ النذرَ لا يقدِّم شيئًا ولا يُؤخِّر، وإنما يُستَخرَج بالنذر من البخيل» .\nوفي رواية «نهى عن النذر، وقال: إنَّه لا يردُّ شيئًا، ولكنه يُستَخْرَجُ به من البخيل» .\nوفي أخرى «نهى عن النذر، وقال: إنَّه لا يأتي بخير، وإنما يُستخرَج به من البخيل» أخرجه البخاري ومسلم. وأخرج أبو داود والنسائي الثانية، وللنسائي في رواية - عِوَض «البخيل» - «الشحيح» (١) . ⦗٥٣٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النهي عن النذر) إنما هو تأكيد لأمره، وتحذير عن التهاون به بعد إيجابه، ولو كان معناه الزجر عنه حتى لا يفعل، لكان في ذلك إبطال حكمه، وإسقاط لزوم الوفاء به، إذْ كان بالنهي يصير معصية، فلا يلزم الوفاء به، وإنما وَجْهُ الحديث: أنه قد أعلمهم أن ذلك أمر لا يَجُرُّ لهم في العاجل نفعًا، ولا يصرف عنهم ضرًا، ولا يرد قضاء، فلا تنذروا على أنكم تدركون بالنذر شيئًا لم يقدِّره الله لكم، أو يصرف به عنكم ما جرى به القضاء عليكم، فإذا فعلتم ذلك فاخرجوا عنه بالوفاء، فإن الذي نذرتموه لازم لكم.\n_________\n(١) رواه البخاري ١١ / ٤٣٧ في القدر، باب إلقاء العبد النذر إلى القدر، وفي الأيمان والنذور، باب الوفاء بالنذر، ومسلم رقم (١٦٣٩) في النذر، باب النهي عن النذر وأنه لا يرد شيئًا، وأبو داود رقم (٣٢٨٧) في الأيمان والنذور، باب النهي عن النذر، والنسائي ٧ / ١٥ و١٦ في الأيمان والنذور باب النهي عن النذر، وباب النذر لا يقدم شيئًا ولا يؤخره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٦١) (٥٧٢٣) قال: حدثنا عبد الرحمن. والبخاري (٨/١٥٥) قال: حدثنا أبو نعيم. وفي (٨/١٧٦) قال: حدثنا خلاد بن يحيى ومسلم (٥/٧٧) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا عبد الرحمن. وابن ماجة (٢١٢٢) قال: حدثنا علي بن محمد، قال: حدثنا وكيع. والنسائي (٧/١٦) قال: أخبرنا عمرو بن منصور، قال: حدثنا أبو نعيم. (ح) وأخبرنا عمرو بن علي، قال: حدثنا يحيى. خمستهم - عبد الرحمن بن مهدي، وأبو نعيم، وخلاد بن يحيى، ووكيع، ويحيى بن سعيد - عن سفيان.\n٢- وأخرجه أحمد (٢/٨٦) (٥٥٩٢) قال: حدثنا محمد بن جعفر. ومسلم (٥/٧٧) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا غندر. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. والنسائي (٧/١٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد.\nكلاهما - محمد بن جعفر غندر، وخالد بن الحارث - عن شعبة.\n٣- وأخرجه الدارمي (٢٣٤٥) قال: أخبرنا عمرو بن عون. وأبو داود (٣٢٨٧) قال: حدثنا مسدد.\nكلاهما - عمرو، ومسدد - عن أبي عوانة.\n٤- وأخرجه مسلم (٥/٧٧) قال: حدثنا زهير بن حرب، وإسحاق بن إبراهيم وأبو داود (٣٢٨٧) قال: حدثنا عثمان بن أبي شيبة. ثلاثتهم - زهير، وإسحاق، وعثمان - عن جرير بن عبد الحميد.\n٥- وأخرجه مسلم (٥/٧٧) قال: حدثنا محمد بن رافع، قال: حدثنا يحيى بن آدم، قال: حدثنا مفضل.\nخمستهم - سفيان، وشعبة، وأبو عوانة، وجرير، ومفضل - عن منصور، عن عبد الله بن مرة، فذكره.","vol":"11","page":538},{"text":"٩١٣١ - (خ م د ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يأتي ابنَ آدم النذرُ بشيء لم أكن قَدَّرته له، ولكن يلقيه النذر إلى القدر قد قُدِّر له، فيستخرَج به من البخيل، فيؤتيني عليه ما لم يكن يؤتيني عليه من قبل» .\nوفي رواية: أنَّ النبيَّ - ﷺ- قال: «لا يأتي ابنَ آدمَ النذرُ بشيء لم يكن قَدَّرته له، ولكن يلقيه النذر وقد قَدَّرتهُ له، يستخرَج به من البخيل» أخرجه البخاري.\nوأخرج مسلم: أنَّ النبيَّ - ﷺ- قال: «إن النذرَ لا يُقَرِّب من ابنِ آدم شيئًا لم يكن قُدِّرَ له، ولكنَّ النذرَ يوافق القَدَر، فيخرَج بذلك من البخيل ما لم يكن البخيل يريد أن يخرِجَ» . ⦗٥٤٠⦘\nوفي أخرى له «عن النبيِّ - ﷺ- أنه نهى عن النذر، وقال: إنَّه لا يردُّ من القَدَرِ شيئًا، وإنما يستخرَج به من البخيل» .\nوفي أخرى أن النبيَّ - ﷺ- قال: «لا تنذِروا، فإن النذرَ لا يغني من القَدر شيئًا، وإنما يستخرَج به من البخيل» .\nوأخرج الترمذي والنسائي هذه الرواية الآخرة.\nوفي أخرى للنسائي «لا يأتي النذرُ ابنَ آدم بشيء لم أُقَدِّره عليه، ولكنَّه شيء أستخرج به من البخيل» .\nوأخرج أبو داود نحو الرواية الأولى، وقال في آخرها «يؤتِي عليه ما لم يكن يؤتي من قبل» (١) .\n_________\n(١) رواه البخاري ١١ / ٤٣٧ في القدر، باب إلقاء العبد النذر إلى القدر، وفي الأيمان والنذور، باب الوفاء بالنذر، ومسلم رقم (١٦٤٠) في الأيمان والنذور، باب النهي عن النذر وأنه لا يرد شيئًا، وأبو داود رقم (٣٢٨٨) في الأيمان والنذور، باب النهي عن النذر، والترمذي رقم (١٥٣٨) في النذور والأيمان، باب ما جاء في كراهية النذر، والنسائي ٦ / ١٦ في الأيمان والنذور، باب النذر لا يقدم شيئًا ولا يؤخره، وباب النذر يستخرج به من البخيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (١١١٢) قال: حدثنا سفيان. وأحمد (٢/٢٤٢) قال: حدثنا سفيان. والبخاري (٨/١٧٦) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وأبو داود (٣٢٨٨) قال: قرئ على الحارث بن مسكين وأنا شاهد: أخبركم ابن وهب. قال: أخبرني مالك. وابن ماجة (٢١٢٣) قال: حدثنا أحمد بن يوسف. قال: حدثنا عبيد الله. عن سفيان الثوري. والنسائي (٧/١٦) قال: أخبرنا عبد الله بن محمد بن عبد الرحمن. قال: حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، وشعيب، ومالك، وسفيان الثوري - عن أبي الزناد.\n٢- وأخرجه أحمد (٢/٣٧٣) قال: حدثنا سليمان. قال: أنبأنا إسماعيل. ومسلم (٥/٧٧ و٧٨) قال: حدثنا يحيى بن أيبو وقتيبة بن سعيد وعلي بن حجر. قالوا: حدثنا إسماعيل، وهو ابن جعفر. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا يعقوب، يعني ابن عبد الرحمن القارى وعبد العزيز، يعني الدراوردي.\nثلاثتهم - إسماعيل، ويعقوب، وعبد العزيز - عن عمرو بن أبي عمرو.\nكلاهما - أبو الزناد، وعمرو - عن الأعرج، فذكره.\n* الروايات ألفاظها متقاربة. وأثبتنا رواية البخاري.\nوبلفظ: «لا يأت ابن آدم النذر بشيء لم يكن قد قدرته، ولكن يلقيه القدر وقد قدرته له، أستخرج به من البخيل.» .\nأخرجه أحمد (٢/٣١٤) قال: حدثنا عبد الرزاق بن همام. والبخاري (٨/١٥٥) قال: حدثنا بشر بن محمد. قال: أخبرنا عبد الله.\nكلاهما - عبد الزاق، وعبد الله بن المبارك - عن معمر، عن همام بن منبه، فذكره.\nوبلفظ: «عن النبي -ﷺ- أنه نهى عن النذر وقال: إنه لا يرد من القدر، وإنما يستخرج به من البخيل» .\nأخرجه أحمد (٢/٢٣٥) قال: حدثنا ابن أبي عدي، عن شعبة. وفي (٢/٣٠١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. وفي (٢/٤١٢) قال: حدثنا عفان. قال: حدثنا عبد الرحمن بن إبراهيم. وفي (٢/٤٦٣) قال: حدثنا عبد الرحمن، عن زهير. ومسلم (٥/٧٧) قال: حدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز، يعني الدراوردي. (ح) وحدثنا محمد بن المثنى وابن بشار. قالا: حدثنا محمد بن جعفر. قال: حدثنا شعبة. والترمذي (١٥٣٨) قال: حدثنا قتيبة. قال: حدثنا عبد العزيز بن محمد. والنسائي (٧/١٦) قال: أخبرنا قتيبة. قال: حدثنا عبد العزيز.\nأربعتهم - شعبة، وعبد الرحمن بن إبراهيم. وزهير، وعبد العزيز - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"11","page":539},{"text":"<span data-type=\"title\" id=toc-2032>الفصل الثاني: في نذر الطاعات وأحكامها</span>\n<span data-type=\"title\" id=toc-2033>نذر الصلاة</span>\n٩١٣٢ - (م) عبد الله بن عباس - ﵄ - «أنَّ امرأةً ⦗٥٤١⦘ شَكَتْ شكوى، فقالت: إن شفاني الله لأخْرُجَنَّ فَلأُصَلِّينَّ في بيت المقدس فَبَرأتْ، ثم تجهَّزَتْ تُرِيد الخروج، فجاءت ميمونةَ تُسَلِّمُ عليها، فأخبرتْها بذلك، فقالت: اجْلسي فَكُلي ما صَنَعْتِ، وصَلِّي في مسجد الرسول - ﷺ- فإني سمعت رسول الله - ﷺ- يقول: صلاةٌ فيه أفضلُ من ألف صلاةٍ فيما سواه من المساجد، إلا مَسْجِدَ الكعبة» أخرجه مسلم (١) .\n_________\n(١) رقم (١٣٩٦) في الحج، باب فضل الصلاة بمسجدي مكة والمدينة.","vol":"11","page":540},{"text":"٩١٣٣ - (د) جابر بن عبد الله - ﵄ - «أنَّ رجلًا قام يوم الفتح، فقال: يا رسولَ الله، إني نذرتُ لله ﷿ إن فَتَحَ الله عليك مكة: أن أُصَلِّيَ صلاةً في بيت المقدس - زاد في رواية: ركعتين - فقال: صل هاهنا، ثم أعاد عليه، فقال: صَلِّ هاهنا، ثم أعاد عليه، فقال: فشأنك إذًا» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٣٠٥) في الأيمان والنذور، باب من نذر أن يصلي في بيت المقدس، ورواه أيضًا الدارمي ٢ / ١٨٤ و١٨٥، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده صحيح: أخرجه أحمد (٣/٣٦٣) قال: حدثنا عفان. وعبد بن حميد (١٠٠٩) قال: حدثنا محمد بن الفضل. والدارمي (٢٣٤٤) قال: حدثنا حجاج بن منهال. وأبو داود (٣٣٠٥) قال: حدثنا موسى بن إسماعيل.\nأربعتهم - عفان، ومحمد بن الفضل، وحجاج، وموسى - قالوا: حدثنا حماد بن سلمة، قال: أخبرنا حبيب المعلم، عن عطاء، فذكره.","vol":"11","page":541},{"text":"٩١٣٤ - (د) رجل من أصحاب النبيِّ - ﷺ - بهذا الخبر، فقال النبيُّ - ﷺ-: «والذي بعث محمدًا بالحق، لو صلّيتَ هاهنا لأجزأ عنك صلاةً في بيت المقدس» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٣٠٦) في الأيمان والنذور، باب من نذر أن يصلي في بيت المقدس، وهو حديث حسن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n تقدم تخريجه.","vol":"11","page":541},{"text":"٩١٣٥ - () عبد الله بن عمر - ﵄ - أنه «أمر امرأة - جَعَلَت أمها على نفسها صلاة بقباء -: أن تصلِّي عنها» وعن ابن عباس نحوه أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n من زيادات رزين.","vol":"11","page":542},{"text":"<span data-type=\"title\" id=toc-2034>نذر الصوم</span>\n٩١٣٦ - (خ م) عبد الله بن عمر - ﵄ -: سأله رجل فقال: «نذرتُ أن أصومَ كلَّ [يوم] ثلاثاء، أو أربعاء، ما عِشْت، فوافقتُ هذا اليوم يوم النحر، قال: أمر الله بوفاء النذر، ونهانا أن نصومَ يوم النحر، فأعاد عليه، فردَّ مثله، لا يزيد عليه» .\nوفي رواية قال: «أمَرَ النبيُّ - ﷺ- بوفاءِ النذر، ونهى عن صوم هذا اليوم» أخرجه البخاري ومسلم.\nوللبخاري من حديث حكيم بن أبي حُرَّة الأسلمي «أنه سمع ابن عمر - في رجل نذر أن لا يأتي عليه يوم سَمَّاه - إلا صام، فوافق يومَ أضحى أو فطر، فقال: لقد كان لكم في رسول الله أسوة حسنة، لم يكن يصوم يوم الأضحى والفطر، ولا يرى صيامهما» .\nوفي أخرى «أنه سُئِلَ عَمَّنْ وافق نذرُه في الصوم أضحى أو فطرًا؟ فقال: أمرَ رسولُ الله - ﷺ- بوفاء النذر، ونهى رسولُ الله - ﷺ- عن صوم هذين اليومين، فأعاد عليه ولم يزد على هذا» (١) .\n_________\n(١) رواه البخاري ١١ / ٥١٣ في الأيمان والنذور، باب من نذر أن يصوم أيامًا فوافق النحر أو الفطر، وفي الصوم، باب الصوم يوم النحر، ومسلم رقم (١١٣٩) في الصيام، باب النهي عن صوم يوم الفطر والأضحى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢) (٤٤٤٩) قال: حدثنا هشيم، قال: أخبرنا يونس. وفي (٢/٥٩) (٥٢٤٥) قال: حدثنا وكيع، قال: حدثنا ابن عون. وفي (٢/١٣٨) (٦٢٣٥) قال: حدثنا إسماعيل، قال: أخبرنا يونس بن عبيد. والبخاري (٣/٥٦) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ، قال: حدثنا معاذ، قال: أخبرنا ابن عون. وفي (٨/١٧٨) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا يزيد بن زريع، عن يونس. ومسلم (٣/١٥٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، عن ابن عون. والنسائي في الكبرى ورقة (٣٨-أ) قال: أخبرنا الحسين بن عيسى، قال: حدثنا أزهر، ثم ذكر كلمة معناها: حدثنا ابن عون.\nكلاهما - يونس بن عبيد، وعبد الله بن عون - عن زياد بن جبير، فذكره.\nوبلفظ: «لقد كان لكم في رسول الله أسوة حسنة، لم يكن يصوم يوم الأضحى والفطر، ولا يرى صيامهما» .\nأخرجه البخاري (٨/١٧٨) قال: حدثنا محمد بن أبي بكر المقدمي، قال: حدثنا فضيل بن سليمان، قال: حدثنا موسى بن عقبة، قال: حدثنا حكيم أبي حرة الأسلمي، فذكره.","vol":"11","page":542},{"text":"٩١٣٧ - (خ ط د) عبد الله بن عباس - ﵄ - قال: «بينما رسولُ الله - ﷺ- يخطبُ إذا هو برجل قائم، فسأل عنه؟ فقالوا: أبو إسرائيل نذر أن يقومَ في الشمس ولا يقعد، ويصومَ ولا يفطرَ بنهار، ولا يستظلَّ ولا يتكلم، فقال رسولُ الله - ﷺ-: مُروه فليستظلَّ، وليقعدْ، وليتكلَّمْ، وليُتمَّ صومه» أخرجه البخاري وأبو داود.\nوأخرجه الموطأ عن حميد بن قيس، وثور بن زيد مرسلًا «أنَّ رسولَ الله - ﷺ- رأى رجلًا قائمًا في الشمس ...» وذكر الحديث.\nوزاد: قال مالك: «فأمره رسولُ الله - ﷺ- بإتمام ما كان لله طاعةً، وتركِ ما كان معصية، ولم يبلغني أنه أمره بكفارة» (١) .\n_________\n(١) رواه البخاري ١١ / ٥١٢ في الأيمان والنذور، باب النذر فيما لا يملك وفي معصية، والموطأ ٢ / ٤٧٥ في الأيمان والنذور، باب ما لا يجوز من النذور في معصية الله، وأبو داود رقم (٣٣٠٠) في الأيمان والنذور، باب ما جاء في النذر في المعصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٧٨) وأبو داود (٣٣٠٠) قالا: حدثنا موسى بن إسماعيل. وابن ماجة (٢١٣٦) قال: حدثنا الحسين بن محمد بن شنبة الواسطي، قال: حدثنا العلاء بن عبد الجبار.\nكلاهما - موسى، والعلاء - عن وهيب. قال: حدثنا أيوب، عن عكرمة، فذكره.\nوأخرجه مالك (١٠٤٧) عن حميد بن قيس وثور بن زيد الديلي، فذكراه.","vol":"11","page":543},{"text":"٩١٣٨ - (خ م د ت س) عبد الله بن عمر - ﵄ - أن عمر ﵁ قال: «يا رسولَ الله، إني نذرت في الجاهلية أن أعتكفَ يومًا في المسجد الحرام؟ قال: أوفِ بنذرك» أخرجه الجماعة إلا الموطأ، وجعله الترمذي عن ابن عمر عن عمر (١) .\n_________\n(١) رواه البخاري ٤ / ٢٣٧ في الاعتكاف، باب الاعتكاف ليلًا، وباب من لم ير عليه صومًا إذا اعتكف، وباب إذا نذر في الجاهلية أن يعتكف ثم أسلم، وفي الجهاد، باب ما كان النبي صلى الله ⦗٥٤٤⦘ عليه وسلم يعطي المؤلفة قلوبهم وغيرهم من الخمس ونحوه، وفي المغازي، باب قول الله تعالى: ﴿ويوم حنين إذ أعجبتكم كثرتكم﴾، وفي الأيمان والنذور، باب إذا نذر أو حلف أن لا يكلمه إنسانًا في الجاهلية ثم أسلم، ومسلم رقم (١٦٥٦) في الأيمان، باب نذر الكافر وما يفعل فيه إذا أسلم، وأبو داود رقم (٣٣٢٥) في الأيمان والنذور، باب من نذر في الجاهلية ثم أدرك الإسلام، والترمذي رقم (١٥٣٩) في الأيمان والنذور، باب ما جاء في وفاء النذر، والنسائي ٧ / ٢١ و٢٢ في الأيمان والنذور، باب إذا نذر ثم أسلم قبل أن يفي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٦٩١) وأحمد (٢/١٠) (٤٥٧٧) والنسائي (٧/٢١) قال: أخبرنا محمد بن عبد الله بن يزيد.\nثلاثتهم - الحميدي، وأحمد، ومحمد بن عبد الله - عن سفيان، قال: حدثنا أيوب السختياني.\n٢- وأخرجه أحمد (٢/٢٠) (٤٧٠٥) قال: حدثنا يحيى. وفي (٢/٨٢) (٥٥٣٩) قال: حدثنا محمد، قال: حدثنا شعبة. والبخاري (٣/٦٣) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد. وفي (٣/٦٦) قال: حدثنا عبيد بن إسماعيل، قال: حدثنا أبو أسامة. وفي (٨/١٧٧) قال: حدثنا محمد بن مقاتل أبو الحسن، قال: أخبرنا عبد الله. ومسلم (٥/٨٨ و٨٩) قال: حدثنا محمد بن أبي بكر المقدمي، ومحمد بن المثنى، وزهير بن حرب، قالوا: حدثنا يحيى، وهو ابن سعيد القطان. (ح) وحدثنا أبو سعيد الأشج، قال: حدثنا أبو أسامة. (ح) وحدثنا محمد بن المثنى. قال: حدثنا عبد الوهاب يعني الثقفي. (ح) وحدثنا محمد بن عمرو بن جبلة بن أبي رواد، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. والنسائي (٧/٢٢) قال: أخبرنا أحمد بن عبد الله بن الحكم، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وابن خزيمة (٢٢٣٩) قال: حدثنا محمد بن بشار، قال: حدثنا يحيى.\nخمستهم - يحيى بن سعيد القطان، وشعبة، وأبو أسامة، وعبد الله بن المبارك، وعبد الوهاب الثقفي - عن عبيد الله بن عمر.\nكلاهما - أيوب، وعبيد الله - عن نافع، فذكره.\n* قال أحمد بن حنبل، عقب رواية يحيي، عن عبيد الله: وقال يحيى بن سعيد مرة: عن عمر.\nوعن نافع، أن عبد الله بن عمر حدثه: «أن عمر بن الخطاب سأل رسول الله -ﷺ- وهو بالجعرانة، بعد أن رجع من الطائف، فقال: يارسول الله، إن ي نذرت في الجاهلية أن أعتكف يوما في المسجد الحرام، فكيف ترى؟ قال: اذهب فاعتكف يوما.\nقال: وكان رسول الله -ﷺ- قد أعطاه جارية من الخمس. فلما أعتق رسول الله -ﷺ- سبايا الناس، سمع عمر بن الخطاب أصواتهم يقولون: أعتقنا رسول الله -ﷺ-. فقال: ما هذا؟ فقالوا: أعتق رسول الله -ﷺ- سبايا الناس. فقال عمر: يا عبد الله، اذهب إلى تلك الجارية فخل سبيلها.» .\nوفي رواية حماد بن سلمة ذكر غلاما بدل الجارية.\nوفي رواية حماد بن زيد: «ذكر عند ابن عمر عمرة رسلو الله -ﷺ- من الجعرانة. فقال: لم يعتمر منها. قال: وكان عمر نذر اعتكاف ليلة في الجاهلية..» ثم ذكره.\n١- أخرجه أحمد (٢/٣٥) (٤٩٢٢) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٢/١٥٣) (٦٤١٨) قال: حدثنا عبد الصمد، وعفان، قالا: حدثنا حماد بن سلمة. والبخاري (٥/١٩٦) قال: حدثني محمد بن مقاتل، قال: أخبرنا عبد الله، قال: أخبرنا معمر. ومسلم (٥/٨٩) قال: حدثني أبو الطاهر، قال: أخبرنا عبد الله بن وهب، قال: حدثنا جرير بن حازم. (ح) وحدثنا عبد بن حميد، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. (ح) وحدثنا أحمد بن عبدة الضبي، قال: حدثنا حماد بن زيد. (ح) وحدثني عبد الله بن عبد الرحمن الدارمي، قال: حدثنا حجاج بن المنهال، قال: حدثنا حماد. والنسائي في الكبرى تحفة الأشراف (٧٥٢١١) عن إسحاق بن إبراهيم، عن عبد الرزاق، عن معمر. وابن خزيمة (٢٢٢٨) قال: حدثنا أحمد بن عبدة، قال: أخبرنا حماد يعني ابن زيد. وفي (٢٢٢٩) قال: حدثنا عبد الجبار بن العلاء، قال: حدثنا سفيان.\nخمستهم - معمر، وحماد بن سلمة، وجرير بن حازم، وحماد بن زيد، وسفيان - عن أيوب.\n٢- وأخرجه مسلم (٥/٩٠) قال: حدثنا يحيى بن خلف، قال: حدثنا عبد الأعلى، عن محمد بن إسحاق.\nكلاهما - أيوب، وابن إسحاق - عن نافع، فذكره.\n* أخرجه البخاري (٤/١١٣ و٥/١٩٦) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد، عن أيوب، عن نافع، «أن عمر بن الخطاب ﵁، قال: يا رسول الله، إنه كان علي اعتكاف يوم في الجاهلية..» فذكره نحوه مرسلا.\nوبلفظ: «أن عمر ﵁ جعل عليه أن يعتكف في الجاهلية ليلة، أو يوما، عند الكعبة. فسأل النبي -ﷺ- فقال: اعتكف وصم» .\nزاد في رواية عمرو بن محمد العنقزي: «قال فبينما هو معتكف إذ كبر الناس: فقال: ما هذا يا عبد الله؟ قال: سبي هوازن، أعتقهم النبي -ﷺ-. قال: وتلك الجارية. فأرسلها معهم» .\nأخرجه أبو داود (٢٤٧٤) قال: حدثنا أحمد بن إبراهيم، قال: حدثنا أبو داود (٢٤٧٥) قال: حدثنا عبد الله بن عمر بن محمد بن أبان بن صالح القرشي، قال: حدثنا عمرو بن محمد. والنسائي في الكبرى تحفة الأشراف. (٧٣٥٤) عن أبي بكر أحمد بن علي بن سعيد القاضي، عن الحسن بن حماد الوراق، عن عمرو بن محمد العنقزي.\nكلاهما - أبو داود، وعمرو بن محمد - عن عبد الله بن بديل، عن عمرو بن دينار، فذكره.","vol":"11","page":543},{"text":"<span data-type=\"title\" id=toc-2035>الحج</span>\n٩١٣٩ - (خ م د ت س) عقبة بن عامر - ﵁ - قال: «نَذَرَتْ أختي أن تمشيَ إلى بيت الله الحرام حافية، فأمرَتْني أن أسْتَفْتيَ لها رسولَ الله - ﷺ- فاستفتيتُه، فقال: لِتَمشِ ولْتَرْكَبْ» . أخرجه البخاري ومسلم.\nوفي رواية الترمذي «حافيةً غير مُختمرة، فقال: مُرْوهَا فلتختمرْ ولتركَبْ ولْتَصُمْ ثلاثة أيام» . وأخرج أبو داود الروايتين، وأخرج النسائي الثانية (١) .\n_________\n(١) رواه البخاري ٤ / ٦٨ في الحج، باب من نذر المشي إلى الكعبة، ومسلم رقم (١٦٤٤) في النذر، باب من نذر أن يمشي إلى الكعبة، وأبو داود رقم (٣٢٩٣) و(٣٢٩٤) و(٣٢٩٩) في الأيمان والنذور، باب من رأى عليه كفارة إذا كان معصية، والترمذي رقم (١٥٤٤) في النذور والأيمان، باب رقم (١٦)، والنسائي ٧ / ١٩ في الأيمان والنذر، باب من نذر أن يمشي إلى بيت الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٥٢) قال: حدثنا عبد الرزاق، وابن بكر، قالا:اخبرنا ابن جريج، قال: أخبرني سعيد بن أبي أيوب. وفي (٤/١٥٢) قال: حدثنا روح، قال: حدثنا ابن جريج، قال: حدثنا حيى بن أيوب. والبخاري (٣/٢٥) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام بن يوسف، أن ابن جريج أخبرهم، قال: أخبرني سعيد بن أبي أيوب. وفي (٣/٢٥) قال: حدثنا أبو عصام، عن ابن جريج، عن يحيى بن أيوب. ومسلم (٥/٧٩) قال: حدثنا زكريا بن يحيى بن صالح المصري، قال: حدثنا المفضل، يعني ابن فضالة، قال: حدثني عبد الله بن ع ياش. (ح) وحدثني محمد بن رافع، قال: حدثني عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرنا سعيد بن أبي أيوب. وفي (٥/٨٠) قال: وحدثنيه محمد بن حاتم، وابن أبي خلف، قالا: حدثنا روح بن عبادة، قال: حدثنا ابن جريج، قال: أخبرني يحيى بن أيوب. وأبو داود (٣٢٩٩) قال: حدثنا مخلد بن خالد. قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني سعيد بن أبي أيوب. والنسائي (٧/١٩) قال: أخبرني يوسف بن سعيد، قال: حدثنا حجاج، عن ابن جريج، قال: حدثني سعيد بن أبي أيوب.\nثلاثتهم - سعيد بن أبي أيوب، ويحيى بن أيوب، وعبد الله بن عياش - عن يزيد بن أبي حبيب، عن أبي الخير، فذكره.\nوبلفظ: «قلت: يا رسول الله، إن أختي نذرت أن تمشي إلى البيت حافية، غير مختمرة. فقال النبي -ﷺ-: إن الله لا يصنع بشقاء أختك شيئا، فلتركب، ولتختمر، ولتصم ثلاثة أيام» .\n١- أخرجه أحمد (٣/١٤٣) قال: حدثنا هشيم، وفي (٤/١٤٥) قال: حدثنا وكيع، قال: حدثنا سفيان. وفي (٤/١٤٩) قال: حدثنا ابن نمير. وفي (٤/١٥١) قال: حدثنا يحيي بن سعيد القطان. (ح) ويزيد بن هارون. والدارمي (٢٣٣٩) قال: أخبرنا جعفر بن عون. وأبو داود (٣٢٩٣) قال: حدثنا مسدد، قال: حدثنا يحيى بن سعيد القطان. وفي (٣٢٩٤) قال: حدثنا مخلد بن خالد، قال: حدثنا عبد الرزاق، قال: حدثنا ابن جريج. وابن ماجة (٢١٣٤) قال: حدثنا علي بن محمد، قال: حدثنا عبد الله بن نمير والرمذي (١٥٤٤) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، عن سفيان. والنسائي (٧/٢٠) قال: أخبرنا عمرو بن علي، ومحمد بن المثنى، قالا: حدثنا يحيى بن سعيد.\nسبعتهم - هشيم، وسفيان، وابن نمير، ويحيى بن سعيد القطان، ويزيد بن هارون، وجعفر بن عون، وابن جريج - عن يحيى بن سعيد الأنصاري، قال: أخبرني عبيد الله بن زحر.\n٢- وأخرجه أحمد (٤/١٤٧) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. قال: حدثنا بكر بن سوادة.\nكلاهما - عبيد الله بن زحر، وبكر بن سوادة - عن أبي سعيد الرعيني جعثل القتباني، عن عبد الله بن مالك أبي تميم الجيشاني، فذكره.","vol":"11","page":544},{"text":"٩١٤٠ - (د) عبد الله بن عباس - ﵄ - قال: «إِنَّ أختَ عقبةَ بن عامر نذرت أن تحجَّ ماشية، وإنَّها لا تُطيق ذلك، فقال النبيُّ - ﷺ-: إنَّ الله لغنيٌّ عن مشي أختكَ، فلتَركبْ، ولْتُهْدِ بَدَنَة» . ⦗٥٤٥⦘\nوفي رواية «أمرها أن تركبَ وتُهديَ هديًا» وفي أخرى «مُرها فلتركبْ» وفي أخرى «إنَّ الله تعالى لا يَصْنَعُ بمشي أختكَ إلى البيت شيئًا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢٩٥) و(٣٢٩٦) و(٣٢٩٧) في الأيمان والنذور، باب من رأى عليه كفارة إذا كان في معصية، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣١٠) (٢٨٢٩) قال: حدثنا أبو كامل. وفي (١/١٥) (٢٨٨٧) قال: حدثنا يحيى بن آدم. وأبو داود (٣٢٩٥) قال: حدثنا حجاج بن أبي يعقوب، قال: حدثنا أبو النضر. وابن خزيمة (٣٠٤٦) قال: حدثنا محمد بن رافع، قال: حدثنا يحيى، يعني ابن آدم. وفي (٣٠٤٧) قال: حدثنا أبو عامر، قال: حدثنا الفضل بن موسى.\nأربعتهم - أبو كامل، ويحيى بن آدم، وأبو النضر، والفضل - عن شريك، عن محمد بن عبد الرحمن مولى آل طلحة، عن كريب، فذكره.\nفي رواية أبي النضر، والفضل: «جاء رجل إلى النبي -ﷺ-..» الحديث.","vol":"11","page":544},{"text":"٩١٤١ - (خ م ت د س) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- «رأى شيخًا يُهَادى بين ابنَيْهِ، فقال: ما بال هذا؟ قالوا: نذرَ أن يمشيَ، قال: إن الله عن تعذيب هذا نفسَهُ لَغنيٌّ، وأمره أن يركب» أخرجه الجماعة إلا الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يُهادى) جاء فلان يُهادى بين رجلين، أي: يمشي متكئًا عليهما من ضعفه.\n_________\n(١) رواه البخاري ١١ / ٥٠٨ في الأيمان والنذر، باب النذور فيما لا يملك وفي معصية، وفي الحج، باب من نذر المشي إلى الكعبة، ومسلم رقم (١٦٤٢) في النذور، باب من نذر أن يمشي إلى الكعبة، وأبو داود رقم (٣٣٠١) في الأيمان والنذور، باب من رأى عليه كفارة إذا كان في معصية، والترمذي (١٥٣٧) في النذور والأيمان، باب ما جاء فيمن يحلف بالمشي ولا يستطيع، والنسائي ٧ / ٣٠ في الأيمان والنذور، باب ما الواجب على من أوجب على نفسه نذرًا فعجز عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٣/١٠٦) . والترمذي (١٥٣٧) قال: حدثنا محمد بن المثنى، كلاهما -أحمد، وابن المثنى - قالا: حدثنا ابن أبي عدي.\n٢ - وأخرجه النسائي (٧/٣٠) قال: أخبرنا أحمد بن حفص، قال: حدثني أبي، قال: حدثني إبراهيم بن طهمان، عن يحيى بن سعيد. كلاهما - ابن أبي عدي، ويحيى - عن حميد، فذكره.","vol":"11","page":545},{"text":"٩١٤٢ - (م د) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- «أدركَ شيخًا يمشي بين ابنيه، يتوكأ عليهما، فقال النبيُّ - ﷺ-: ما شأن هذا؟ قال ابناه: يا رسول الله، كان عليه نذر، فقال النبيُّ - ﷺ-: اركب أيها الشيخ، فإن الله غنيٌّ عنك وعن نَذْرِكَ» أخرجه مسلم وأبو داود (١) .\n_________\n(١) رواه مسلم رقم (١٦٤٣) في النذور، باب من نذر أن يمشي إلى الكعبة، وأبو داود رقم (٣٣٠١) في الأيمان والنذور، باب من رأى عليه كفارة إذا كان في معصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٣) قال: حدثنا سليمان. قال: أنبأنا إسماعيل. والدارمي (٢٣٤١) قال: حدثنا سعيد بن منصور. قال: حدثنا عبد العزيز بن محمد. ومسلم (٥/٧٩) قال: حدثنا يحيى بن أيوب وقتيبة وابه حجر. قالوا: حدثنا إسماعيل، وهو ابن جعفر. (ح) وحدثنا قتيبة بن سعيد. قال: حدثنا عبد العزيز، يعني الدراوردي. وابن ماجة (٢١٣٥) قال: حدثنا يعقوب بن حميد بن كاسب. قال: حدثنا عبد العزيز بن محمد. وابن خزيمة (٣٠٤٣) قال: حدثنا علي بن حجر. قال: حدثنا إسماعيل بن جعفر. كلاهما - إسماعيل، وعبد العزيز بن محمد الدراوردي - عن عمرو بن أبي عمرو، عن عبد الرحمن الأعرج، فذكره.","vol":"11","page":545},{"text":"٩١٤٣ - (ت) أنس (١) - ﵁ - قال: «نَذَرَتِ امرأة أن تمشيَ إلى بيت الله، فَسُئِلَ رسولُ الله - ﷺ- عن ذلك؟ فقال: إن الله لغنيٌّ عن مشيها، مروها فلتركب» أخرجه الترمذي (٢) .\n_________\n(١) في الأصل والمطبوع أبو هريرة: وما أثبتناه من نسخ الترمذي المطبوعة.\n(٢) رقم (١٥٣٦) في النذور والأيمان، باب ما جاء فيمن يحلف بالمشي ولا يستطيع، وهو حديث صحيح، وقال الترمذي: هذا حديث صحيح غريب، قال: وفي الباب عن أبي هريرة، وعقبة بن عامر، وابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٥٣٦) قال: حدثنا عبد القدوس بن محمد العطار البصري، قال: حدثنا عمرو بن عاصم، عن عمران القطان، عن حميد، فذكره.","vol":"11","page":546},{"text":"٩١٤٤ - (د) عبد الله بن عباس - ﵄ - قال: «جاء رجل إلى رسولِ الله - ﷺ-، فقال: يا رسولَ الله، إن أختي نَذَرَت أن تمشيَ إلى البيت - أو قال: أن تحج ماشية - فقال رسولُ الله - ﷺ-: إن الله لا يصنع بشقاء أختك شيئًا، فلتحجَّ راكبة، ولتكفّر يمينها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢٩٥) في الأيمان والنذور، من رأى عليه كفارة إذا كان في معصية، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣١٠) (٢٨٢٩) قال: حدثنا أبو كامل. وفي (١/٣١٥) (٢٨٨٧) قال: حدثنا يحيى بن آدم. وأبو داود (٣٢٩٥) قال: حدثنا حجاج بن أبي يعقوب، قال: حدثنا أبو النضر. وابن خزيمة (٣٠٤٦) قال: حدثنا محمد بن رافع، قال: حدثنا يحيى، يعني ابن آدم. وفي (٣٠٤٧) قال: حدثنا أبو عامر قال: حدثنا الفضل بن موسى.\nأربعتهم - أبو كامل، ويحيى بن آدم، وأبو النضر، والفضل - عن شريك، عن محمد بن عبد الرحمن مولى آل طلحة، عن كريب، فذكره.\nفي رواية أبي النضر، والفضل: «جاء رجل إلى النبي -ﷺ-....» الحديث.","vol":"11","page":546},{"text":"٩١٤٥ - (ط) عروة بن أذينة الليثي قال: «خرجتُ مع جَدَّةٍ لي عليها مشيٌ إلى بيت الله، حتى إذا كُنَّا ببعض الطريق عَجَزَتْ، فأرسَلَتْ مولى لها يسأل ابن عمر - ﵄ - فخرجتُ معه، فسأل ابن عمر؟ فقال له: مُرْها فلتركب، ثم لْتَمْشِ من حيث عَجَزت» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٧٣ في النذور والأيمان، باب فيمن نذر مشيًا إلى بيت الله فعجز، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» عن عروة بن أذنيه، فذكره.\nأخرجه مالك في «الموطأ» بشرح الزرقاني (٣/٧٧) عن عروة بن أذينه الليثي. به.","vol":"11","page":546},{"text":"<span data-type=\"title\" id=toc-2036>نذر المال</span>\n٩١٤٦ - (ط) عائشة - ﵂ - «سُئِلَتْ عَنْ رجل، قال: مالي في رِتاج الكعبة؟ فقالت: يكفِّره ما يكفِّر اليمين» أخرجه الموطأ (١) .\nوفي رواية ذكرها رزين: قالت: «من قال: مالي في رِتاج الكعبة، فإنها كَفَّارة يمين، ومن عَيَّنَ أمرًا ما من ماله للصدقة، لزمه إخراجه ولو كان أكثر من الثلث» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرِّتاج): الباب، وأراد بقوله: جعلت مالي في رِتاج الكعبة، أي: جعلته لها.\n_________\n(١) ٢ / ٤٨١ في النذور والأيمان، باب جامع الأيمان، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٣/٩١)، عن أيوب بن موسى، عن منصور بن عبد الرحمن الحجبي عن أمه، عن عا؟ ئشة أم المؤمنين - ﵂ - أنها سئلت عن رجل قال: مالي.... الحديث» .","vol":"11","page":547},{"text":"٩١٤٧ - () مالك بن أنس – ﵀ - «سئل عن رجل قال: كلُّ مالي في سبيل الله، فقال: يَجْعل ثلث ماله، لأن رسولَ الله - ﷺ- أمر أبا لُبابة حين قال: يا رسولَ الله أهْجُرُ دار قومي التي أصبتُ فيها الذنب، وأُجَاوِرُكَ، وأنْخَلِعُ من مالي صدقةً إلى الله وإلى رسوله؟ فقال رسولُ الله - ﷺ-: يجزيك من ذلك الثلث» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو في الموطأ ٢ / ٤٨١ بلاغًا في النذور والأيمان، باب جامع الأيمان، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٣/٩٠) عن عثمان بن حفص بن عمرو بن خلدة، عن ابن شهاب أنه بلغه أن أبا لبابة بن المنذر حين تاب الله عليهه قال:....» .","vol":"11","page":547},{"text":"٩١٤٨ - (د) ثابت بن الضحاك - ﵁ - قال: «نذر رجل ⦗٥٤٨⦘ على عهد رسولِ الله - ﷺ- أن ينحرَ إبلًا بِبُوَانَة (١)، فأتى رسول الله - ﷺ- فأخبره، فقال رسولُ الله - ﷺ-: هل كان فيها وثَنٌ من أوثان الجاهلية يُعبَد؟ قالوا: لا، قال: هل كان فيها عيد من أعيادهم؟ قالوا: لا، فقال رسولُ الله - ﷺ-: أَوفِ بنذرك، فإنه لا وفاءَ لنذرٍ في معصية [الله]، ولا فيما لا يملك [ابنُ آدم]» أخرجه أبو داود (٢) .\n_________\n(١) اسم موضع في أسفل مكة دون يلملم.\n(٢) رقم (٣٣١٣) في الأيمان والنذور، باب ما يؤمر به من الوفاء بالنذر، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٣١٣) قال: حدثنا داود بن رشيد، قال: حدثنا شعيب بن إسحاق، عن الأوزاعي، عن يحيى بن أبي كثير، قال: حدثني أبو قلابة، فذكره.","vol":"11","page":547},{"text":"٩١٤٩ - (د) ميمونة بنت كردم - ﵂ - قالت: «خرجتُ مع أبي في حَجَّةِ رسولِ الله - ﷺ- فرأيتُ رسولَ الله - ﷺ-، وسمعتُ الناسَ يقولون: رسولُ الله، فَجَعَلْتُ أبِدُّهُ بَصَرِي، فدنا إليه أبي وهو على ناقة له، معه دِرّة كَدِرَّة الكُتَّاب، فسمعتُ الأعراب والناس يقولون: الطَّبْطَبِيَّة، الطبطبية، فدنا إليه أبي فأخذ بقدَمه، قالت: فأقَرَّ له، ووقف فاستمع منه، فقال: يا رسولَ الله، إني نذرتُ إنْ وُلِدَ لي وَلَدٌ ذكَرٌ أن أنْحَرَ على رأس بُوَانَةَ، في عَقبة من الثنايا، عِدَّةً من الغَنَمَ - قال: لا أعلم إلا أنَّها قالت: خمسين - فقال رسولُ الله - ﷺ-: هل بها من الأوثان شيء؟ قال: لا، قال: فأوْفِ بما نذرت به لله، قالت: فجمعها، فجعل يذبحها، فانفلتَتْ منه شاةٌ، فطلبها وهو يقول: اللهم أوْفِ عَني نذري، فظفر بها فذبحها» . ⦗٥٤٩⦘ أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أبَدَّه بَصَرَه): إذا أتبعه إياه وألزمه لا يقطعه عنه.\n(الطَّبْطَبِيَّة) حكاية وقع السياط، كأنهم قالوا: احذروا ذلك، وقيل: حكاية وقع الأقدام عند السعي، أي: إنه أقبل إليه الناس يسعَون، ولأقدامهم طَبْطَبة، ويحتمل أن يراد بها الدِّرة نفسُها، سماها: «طبطبية» لأنها إذا خَفَقَتْ حكت صوتًا، ونَصْبُها على التحذير، أي: احذروها.\n_________\n(١) رقم (٣٣١٤) في الأيمان والنذور، باب ما يؤمر به من الوفاء بالنذر، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٦٦) قال: حدثنا يزيد بن هارون. (ح) وحدثنا عبد الصمد. وأبو داود (٢١٠٣) قال: حدثنا الحسن بن علي ومحمد بن المثنى، المعنى قالا: حدثنا يزيد بن هارون. وفي (٣٣١٤) قال: حدثنا الحسن بن علي. قال: حدثنا يزيد بن هارون.\nكلاهما - يزيد بن هارون، وعبد الصمد - عن عبد الله بن يزيد بن مقسم الثقفي، من أهل الطائف، قال: حدثتني سارة بننت مقسم. فذكرته.\n* أخرجه أبو داود (٢١٠٤) قال: حدثنا أحمد بن صالح، قال: حدثنا عبد الرزاق. قال: أخبرنا ابن جريج. قال: أخبرني إبراهيم بن ميسرة، أن خالته أخبرته، عن امرأة قالت هي مصدقة امرأة صدق. قالت: بينا أبي في غزاة في الجاهلية إذ رمضوا فقال رجل: من يعطيني نعليه وأنكحه أول بنت تولد لي؟ فخلع أبي نعليه فألقاهما إليه، فولدت له جارية فبلغت، وذكر نحوه، لم يذكر فيه قصة القتير.\n* وأخرجه أبو داود (٣٣١٥) قال: حدثنا محمد بن بشار. قال: حدثنا أبو بكر الحنفي. قال: حدثنا عبد الحميد بن جعفر. عن عمرو بن شعيب، عن ميمونة بنت كردم بن سفيان. عن أبيها نحوه مختصر منه شيء. قال: «هل بها وثن أو عيد من أعياد الجاهلية؟ قال: لا، قلت: إن أمي هذه عليها نذر، ومشَيّ، أفأقضيه عنها «وربما قال ابن بشار: أنقضيه عنها؟» قال: نعم» .","vol":"11","page":548},{"text":"٩١٥٠ - (د) عمرو بن شعيب عن أبيه عن جده أن امرأة أتت رسولَ الله - ﷺ- فقالت: «يا رسولَ الله، إني نذرت إن انصرفتَ من غزوتك سالمًا غانمًا أن أضربَ على رأسك بالدُّفِّ؟ قال: إن كنتِ نذرتِ فأوفي بنذرك، وإلا فلا، قالت: ونذرتُ أن أذبح لمكانِ كذا وكذا - مكانٍ يَذْبَحُ فيه أهلُ الجاهلية - فقال: هل كان بذلك المكان وثن من أوثان الجاهلية يُعبَدُ؟ قالت: لا، قال: هل كان فيه عِيدٌ من أعيادهم؟ قالت: لا، قال رسولُ الله - ﷺ-: أوفِ بنذركِ» .\nأخرج أبو داود منه «أن امرأة قالت: يا رسولَ الله إني نذرت أن ⦗٥٥٠⦘ أضربَ على رأسك بالدُّفِّ، قال: أوفي بنذرِكِ» لم يزد على هذا، والرواية الأولى ذكرها رزين (١) .\n_________\n(١) بل رواه أبو داود بطوله رقم (٣٣١٥) في الأيمان والنذور، باب ما يؤمر به من الوفاء، وفيه بعض التصرف في أوله، وإسناده حسن، وروى الجزء الأول من الحديث إلى قوله: \" وإلا فلا \" أحمد في \" المسند \" ٥ / ٣٥٦ من حديث عبد الله بن بريدة عن أبيه، وإسناده حسن أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٣١٢) قال: حدثنا مسدد، قال: حدثنا الحارث بن عبيد أبو قدامة، عن عبيد الله بن الأخنس، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"11","page":549},{"text":"<span data-type=\"title\" id=toc-2037>الفصل الثالث: في نذر المعصية</span>\n٩١٥١ - (د ت س) عائشة - ﵂ - أنَّ رسولَ الله - ﷺ- قال: «لا نَذرَ في معصية، وكَفَّارتهُ كفارةُ يمين» . أخرجه أبو داود والترمذي والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الكفارة) معروفة، وأصلها من: التغطية والسِّترْ، وهي فَعَّالة من ذلك.\n_________\n(١) رواه أبو داود رقم (٣٢٩٢) في الأيمان والنذور، باب من رأى عليه كفارة إذا كان في معصية، والترمذي رقم (١٥٢٤) في النذور والأيمان، باب ما جاء عن رسول الله ﷺ أن لا نذر في معصية، والنسائي ٧ / ٢٦ في الأيمان والنذور، باب كفارة النذر، وهو حديث صحيح بطرقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٩٣) قال: حدثنا أحمد بن محمد المروزي. والترمذي (١٥٢٥) قال: حدثنا أبو إسماعيل الترمذي واسمه محمد بن إسماعيل بن يوسف. والنسائي (٧/٢٧) قال: أخبرنا محمد بن إسماعيل الترمذي.\nكلاهما - أحمد بن محمد المروزي، ومحمد بن إسماعيل - عن أيوب بن سليمان بن بلال، قال: حدثنا أبو بكر بن أبي أويس، عن سليمان بن بلال، عن موسى بن عقبة ومحمد بن أبي عتيق، عن الزهري، عن سليمان بن أرقم، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.\n(*) قال النسائي: سليمان بن أرقم متروك الحديث.\n* وأخرجه أحمد (٦/٢٤٧) قال: حدثنا عثمان بن عمر. وأبو داود (٣٢٩٠) قال: حدثنا إسماعيل بن إبراهيم أبو معمر. قال: حدثنا عبد الله بن المبارك. وفي (٣٢٩١) قال: حدثنا ابن السرح. قال: حدثنا ابن وهب. وابن ماجة (٢١٢٥) قال: حدثنا أحمد بن عمرو بن السرح المصري أبو الطاهر قال: حدثنا ابن وهب. والترمذي (١٥٢٤) قال: حدثنا قتيبة. قال: حدثنا أبو صفوان. والنسائي (٧/٩٢٦ قال: أخبنا يونس بن عبد الأعلى. قال: حدثنا ابن وهب. (ح) وأخبرنا محمد بن عبد الله بن المبارك المخرمي. قال: حدثنا يحيي بن ادم. قال: حدثنا ابن المبارك. (ح) وأخبرنا إسحاق بن منصور. قال: أنبأنا عثمان بن عمر. وفي (٧/٢٧) قال: أخبرنا قتيبة. قال: حدثنا أبو صفوان. (ح) وأخبرنا هارون بن موسى الفروي. قال: حدثنا أبو ضمرة.\nخمستهم - عثمان بن عمر، وعبد الله بن المبارك، وعبد الله بن وهب، وأبو صفوان الأموي، وأبو ضمرة - عن يونس بن يزيد، عن ابن شهاب، عن أبي سلمة، فذكره.\n(*) قال الترمذي: هذا حديث لا يصح، لأن الزهري لم يسمع هذا الحديث من أبي سلمة.\n(*) وقال النسائي: وقد قيل: إن الزهري لم يسمع هذا من أبي سلمة.\n(*) وقال أبو داود: سمعت أحمد بن شبويه يقول: قال ابن المبارك - يعني في هذا الحديث -: حدث أبو سلمة، فدل ذلك على أن الزهري لم يسمعه من أبي سلمة.","vol":"11","page":550},{"text":"٩١٥٢ - (د) عبد الله بن عمرو بن العاص - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «لا نَذْرَ إلا فيما يُبْتَغى به وجهُ الله تعالى، ولا ⦗٥٥١⦘ يمين في قطيعة رحم» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قطيعة الرحم): أن يقطع برَّه وإحسانه عن أقاربه وأهله.\n_________\n(١) رقم (٣٢٧٣) و(٣٢٧٤) في الأيمان والنذور، باب اليمين في قطيعة الرحم، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨٥) (٦٧٣٢) قال: حدثنا إسحاق بن عيسى، قال: حدثننا عبد الرحمن بن أبي الزناد، عن عبد الرحمن بن الحارث. وفي (٢/١٨٥) (٦٧٣٦) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا خليفة بن خياط. وفي (٢/١٨٩) (٦٧٦٩) قال: حدثنا محمد بن جعفر، وعبد الله بن بكر، قالا: حدثنا سعيد، عن مطر. وفي (٢/١٩٠) (٦٧٨٠) قال: حدثنا هشيم، قال: أخبرنا عامر الأحول. وفيه (٢/١٩٠) (٦٧٨١) قال: حدثنا عبد العزيز بن عبد الصمد، قال: حدثنا مطر الوراق. وفي (٢/٢٠٧) (٦٩٣٢) قال: حدثنا يزيد، قال: أخبرنا محمد بن إسحاق. وفي (٢/٢١٠) (٦٩٦٩) قال: حدثنا عبد الصمد، قال: حدثنا خليفة بن خياط الليثي. وأبو داود (٩٢١٩٠ قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام (ح) وحدثنا ابن الصباح، قال: حدثنا عبد العزيز بن عبد الصمد، قالا: حدثنا مطر الوراق. وفي (٩٢١٩١ قال: حدثنا محمد بن العلاء، قال: أخبرنا أبو أسامة، عن الوليد بن كثير، قال: حدثني عبد الرحمن بن الحارث. وفي (٢١٩٢) قال: حدثنا محمد بن العلاء، قال: أخبرنا أبو أسامة، عن الوليد بن كثير، قال: حدثني عبد الرحمن بن الحارث. وفي (٩٢١٩٢ قال: حدثنا ابن السرح. قال: حدثنا ابن وهب، عن يحيى بن عبد الله بن سالم، عن عبد الرحمن بن الحارث المخزومي. وفي (٣٢٧٣) قال: حدثنا أحمدبن عبدة الضبي، قال: حدثنا المغيرة بن عبد الرحمن، قال: حدثني أبي عبد الرحمن. وابن ماجة (٢٠٤٧) قال: حدثنا أبو كريب. قال: حدثنا هشيم، قال: أنبأنا عامر الأحول (ح) وحدثنا أبو كريب، قال: حدثنا حاتم بن إسماعيل، عن عبد الرحمن بن الحارث. وفي (٢١١١) قال: حدثنا عبد الله بن عبد المؤمن الواسطي، قال: حدثنا عون بن عمارة، قال: حدثنا روح بن القاسم عن عبيد الله بن عمر. والترمذي (١١٨١) قال: حدثنا أحمد بن منيع، قال: حدثنا هشيم، قال: حدثنا عامر الأحول. والنسائي (٧/٢٨٨) قال: أخبرنا عثمان بن عبد الله، قال: حدثنا سعيد بن سليمان، عن عباد بن العوام، عن سعيد بن أبي عروبة، عن أبي رجاء «قال عثمان: هو محمد بن سيف» عن مطر الوراق.\nستتهم - عبد الرحمن بن الحارث، وخليفة بن خياط، ومطر الوراق، وعامر الأحول، ومحمد بن إسحاق، وعبيد الله بن عمر - عن عمرو بن شعيب، عن أبيه، فذكره.\n* رواية عبد الرحمن بن أبي الزناد، والمغيرة بن عبد الرحمن، عن عبد الرحمن بن الحارث. «لا نذر إلا فيما ابتغي به وجه الله - ﷿ - ولا يمين في قطيعة رحم» .\n* في رواية الوليد بن كثير، عن عبد الرحمن بن الحارث. زاد: «من حلف على معصية فلا يمين له، ومن حلف على قطيعة رحم، فلا يمين له» .\n* رواية خليفة بن خياط، ورواية عبيد الله بن عمر: «من حلف على يمين فرأى غيرها خيرا منها، فتركها كفارتها» .\n* رواية عامر الأحول. ليس فيها: «ولا بيع» .. وزاد «... ولا يمين فيما لا يملك» .\n* رواية محمد بن إسحاق ليس فيها: «ولا بيع» ....... وزاد: «........ ولا نذر في معصية الله» .","vol":"11","page":550},{"text":"٩١٥٣ - (م د س) عمران بن حصين - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا نَذْرَ في مَعْصِيَة، ولا فيما لا يملك ابنُ آدم» أخرجه النسائي.\nوفي أخرى له قال: «لا نذر في معصية، وكَفَّارته كفارة يمين» .\nوفي أخرى «لا نذر في غضب الله، وكَفَّارته كفَّارة يمين» (١) .\nوهذا طرف من حديثٍ طويل أخرجه مسلم وأبو داود، وهو مذكور في «كتاب الجهاد» من «حرف الجيم» .\n_________\n(١) رواه النسائي ٧ / ٢٨ في الأيمان والنذور، باب كفارة النذر، ورواه أيضًا مسلم رقم (١٦٤١) في النذر، باب لا وفاء لنذر في معصية الله ولا فيما لا يملك العبد، وأبو داود رقم (٣٣١٦) في الأيمان والنذور، باب في النذر فيما لا يملك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٩) قال: حدثنا إسماعيل بن أبان الوراق، قال: حدثنا أبو بكر النهشلي. وفي (٤/٤٤٣) قال: حدثنا عبد الله بن الوليد، قال: حدثنا سفيان. والنسائي (٧/٢٩) قال: أخبرنا أحمد بن حرب، قال: حدثنا أبو داود، قال: حدثنا سفيان. (ح) وأخبرنا هلال بن اللعلاء، قال: حدثنا أبو سليم. وهو عبيد بن يحيى، قال: حدثنا أبو بكر النهشلي.\nكلاهما - سفيان الثوري، وأبو بكر النهشلي - عن محمد بن الزبير الحنظلي، عن الحسن، فذكره.","vol":"11","page":551},{"text":"٩١٥٤ - (ط) يحيى بن سعيد - ﵀- أنه سمع القاسم بن محمد يقول: أتت امرأة إلى عبد الله بن عباس، فقالت: إني نذرت أن أنحر ابني، فقال ابن عباس: لا تنحري ابنكِ، وكفِّري عن يمينك، فقال شيخ عند ابن عباس: [[وكيف يكون في هذا كفارة؟ فقال ابن عباس:]] إن الله تعالى قال: ﴿الذين يُظَاهِرُونَ منكم من نسائهم﴾ [المجادلة: ٢] ثم جعل فيه من الكفارة ما رأيت. أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٧٦ في النذور والأيمان، باب ما لا يجوز من النذور في معصية الله، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٣/٨١) عن يحيى بن سعيد به.","vol":"11","page":551},{"text":"٩١٥٥ - () محمد بن المنتشر - ﵀ - قال: «إِنَّ رجلا نَذَرَ أن يَنحَرَ نفسه إن نَجَّاه من عَدُوّه، فسأل ابن عباس؟ فقال له: سَلْ مَسرُوقًا، فسأله؟ فقال: لا تنحر نفسك، فإنك إن كنت مؤمنًا قتلت نَفْسًا مؤمنة، وإن كنت كافرًا تَعَجَّلْتَ إلى النار، واشتَرِ كَبْشًا فاذبَحْهُ للمساكين، فإنّ إسحَاق خَيْر مِنكَ وفُدِي بكبش (١)، فأخبر ابن عباس، فقال: هكذا كنت أردْتُ أن أُفْتِيَكَ» أخرجه ... (٢) .\n_________\n(١) والأظهر أن الذي فدي بكبش إسماعيل ﵇.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":552},{"text":"<span data-type=\"title\" id=toc-2038>الفصل الرابع: في أحاديث مشتركة</span>\n٩١٥٦ - (خ ت د س) عائشة - ﵂ - قالت: سمعتُ رسولَ الله - ﷺ- يقول: «مَنْ نَذَرَ أن يُطيع الله فَلْيَفِ بنذره، ومَنْ نَذَرَ أن يعصي الله فلا يفِ به» وفي رواية «فليطعه، ولا يَعْصه» . أخرجه البخاري والترمذي وأبو داود والنسائي (١) .\n_________\n(١) رواه البخاري ١١ / ٥٠٨ في الأيمان والنذور، باب النذر فيما لا يملك وفي معصية، وأبو داود رقم (٣٢٨٩) في الأيمان والنذور، باب ما جاء في النذر في المعصية، والترمذي رقم (١٥٢٦) في النذور والأيمان، باب من نذر أن يطيع الله فليطعه، والنسائي ٧ / ١٧ في الأيمان والنذور، باب النذر في المعصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٢٩٤) . وأحمد (٦/٣٦) قال: حدثنا عبد الرحمن، عن مالك. وفي (٦/٤١ و٢٢٤) قال: حدثنا ابن إدريس. قال: سمعت عبيد الله بن عمر. (ح) وأخبرنا مالك بن أنس. وفي (٦/٢٢٤) قال: حدثنا ابن نمير. قال: حدثنا يحيى بن سعيد. والدارمي (٢٣٤٣) قال: حدثنا خالد بن مخلد. قال: حدثنا ملك. والبخاري (٨/٩١٧٧ قال: حدثنا أبو نعيم. قال: حدثنا مالك. وفي (٨/١٧٧) قال: حدثنا أبو عاصم. عن مالك. وأبو داود (٣٢٨٩) قال: حدثنا القعنبي، عن مالك. وابن ماجة (٢١٢٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو أسامة، عن عبيد الله. والترمذي (١٥٢٦) قال: حدثنا قتيبة بن سعيد، عن مالك بن أنس. (ح) وحدثنا الحسن بن علي الخلال. قال: حدثننا عبد الله بن نمير، عن عبيد الله بن عمر. والنسائي (٧/١٧) قال: أخبرنا قتيبة، عن مالك. (ح) وأخبرنا عمرو بن علي. قال: حدثنا يحيى. قال: حدثنا مالك. (ح) وأخبرنا محمد بن العلاء. قال: حدثنا ابن إدريس. عن عبيد الله. وابن خزيمة (٢٢٤١) قال: أخبرني الحسن بن محمد بن الصباح، عن الشافعي. قال: أخبرنا مالك بن أنس. ثلاثتهم - مالك، وعبيد الله بن عمر، ويحيى بن سعيد - عن طلحة بن عبد الملك الأيلي.\n٢ - وأخرجه أحمد (٦/٢٠٨) قال: حدثنا وكيع. قال: حدثنا علي بن مبارك، عن يحيى بن أبي كثير.\nكلاهما - طلحة بن عبد الملك، ويحيى بن أبي كثير - عن القاسم بن محمد، فذكره.\n* وأخرجه النسائي (٧/٢٦) قال: أخبرنا كثير بن عبيد. قال: حدثنا محمد بن حرب، عن الزبيدي، عن الزهري، أنه بلغه عن القاسم، عن عائشة قالت: قال رسول الله -ﷺ-: «لا نذر في معصية» .","vol":"11","page":552},{"text":"٩١٥٧ - (س) عمران بن حصين - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «النذر نذران: فمن كان نَذَرَ في طاعَة الله، فذلك لله وفيه الوفاء، ومن كان نذر في معصية الله، فذلك للشيطان ولا وفَاء فيه، ويكفِّره ما يكفِّر اليمين» .\nوفي رواية: أنه «سُئِل عن رجل نذر لا يشْهَدُ الصلاةَ في مسجد قومه؟ فقال عمران: سمعت رسولَ الله - ﷺ- يقول: لا نذر في غَضب، وكفَّارته كفارةُ يمين» أخرجه النسائي (١) .\n_________\n(١) ٧ / ٢٨ و٢٩ في الأيمان والنذور، باب كفارة النذر، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/٢٨) قال: أخبرنيمحمد بن وهب، قال: حدثنا محمد بن سلمة، قال: حدثني ابن إسحاق، عن محمد بن الزبير، عن أبيه، عن رجل من أهل البصرة، فذكره.\n* وأخرجه أحمد (٤/٤٤٠) قال: حدثنا عفان. والنسائي (٧/٢٩) قال: أخبرني إبراهيم بن يعقوب، قال: حدثنا مسدد. كلاهما - عفان، ومسدد - قالا: حدثنا عبد الوارث، قال: حدثنا محمد بن الزبير، قال: حدثني أبي، أن رجلا حدثه، أنه سأل عمران بن حصين عن رجل نذر أن لا يشهد الصلاة في مسجد، فقال عمران: سمعت رسول الله -ﷺ- يقول: «لا نذر في غضب، وكفارته كفارة يمين» .\n* وأخرجه أحمد (٤/٤٣٣) قال: حدثنا عبد الوهاب، قال: أخبرنا محمد بن الزبير، عن أبيه، عن رجل، عن عمران بن حصين، فذكره.\n* وأخرجه أحمد (٤/٤٤٠) قال: حدثنا إسماعيل بن إبراهيم، عن محمد بن الزبير، قال: حدثني أبي، أنه لقي رجلا بمكة فحدثه عن عمران بن حصين، فذكره.\n* وأخرجه النسائي (٤/٢٧ و٢٨) قال: أخبرنا هناد بن السري، عن ركيع، عن ابن المبارك، وهو علي، عن يحيى بن أبي كثير. (ح) وأخبرني عمرو بن عثمان، قال: حدثنا بقية، عن أبي عمرو، - وهو الأوزاعي -، عن يحيى بن أبي كثير. (ح) وأخبرنا علي بن ميمون، قال: حدثنا معمر بن سليمان، عن عبد الله بن بشر، عن يحيى بن أبي كثير. (ح) وأخبرني إبراهيم بن يعقوب، قال: حدثنا الحسن بن موسى، قال: حدثنا شيبان، عن يحيى. (ح) وأخبرنا قتيبة، قال: أنبأنا حمد. كلاهما - يحيى بن أبي كثير، وحماد بن زيد - عن محمد بن الزبير الحنظلي، عن أبيه، عن عمران بن حصين، فذكره.\n(*) قال أبو عبد الرحمن النسائي: محمد بن الزبير ضعيف، لا يقوم بمثله حجة، وقد اختلف عليه في هذا الحديث.","vol":"11","page":553},{"text":"٩١٥٨ - (د) عبد الله بن عباس - ﵄ - أن رسول الله - ﷺ- قال: «مَنْ نَذَرَ نَذْرًا لم يُسَمِّه، فكفَّارته كفارةُ يمين، وَمَنْ نَذَرَ نَذْرًا في معصية، فكفَّارته كفارة يمين، وَمَنْ نَذَرَ نَذْرًا لا يطيقه، فكفَّارته كفارة يمين، وَمَنْ نَذَرَ نَذْرًا أطاقَهُ، فَلْيَفِ بِهِ» وفي رواية: إنه موقوف. أخرجه أبو داود (١) .\n_________\n(١) في المطبوع جعله والحديث الذي بعده واحدًا، وقد رواه أبو داود رقم (٣٣٢٢) في الأيمان والنذور، باب من نذر نذرًا لا يطيقه من حديث طلحة بن يحيى الأنصاري عن عبد الله بن سعيد بن أبي هند عن بكير بن عبد الله الأشج عن كريب، عن ابن عباس أن رسول الله ﷺ ... فذكره، قال أبو داود: روى هذا الحديث وكيع وغيره عن عبد الله بن سعيد بن أبي هند، أوقفوه على ابن عباس، أقول: والموقوف أصح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٣٢٢) قال: حدثنا جعفر بن مسافر التنيسي، عن ابن أبي فديك، قال: حدثني طلحة بن يحيى الأنصاري، عن عبد الله بن سعيد بن أبي هند. وابن ماجة (٢١٢٨) قال: حدثنا هشام بن عمار، قال: حدثنا عبد الملك بن محمد الصنعاني، قال: حدثنا خارجة بن مصعب.\nكلاهما - عبد الله بن سعيد، وخارجة - عن بكير بن عبد الله بن الأشج، عن كريب، فذكره.\nوزاد في رواية عبد الله بن سعيد: «ومن نذر نذرا في معصية، فكفارته كفارة يمين» .","vol":"11","page":553},{"text":"٩١٥٩ - (م د ت س) عقبة بن عامر - ﵁ - أن رسولَ الله - ﷺ - قال: «كفَّارة النذر إذا لم يسمِّ شيئًا، كفارة اليمين» .\nأخرجه مسلم والترمذي وأبو داود والنسائي، إِلا أن مسلمًا وأبا داود والنسائي لم يقولوا (١): «إِذا لم يُسَمِّ شيئًا» (٢) .\n_________\n(١) في الأصل: إلا أن مسلمًا والنسائي لم يقولا.\n(٢) رواه مسلم رقم (١٦٤٥) في النذر، باب في كفارة النذر، وأبو داود رقم (٣٣٢٣) في الأيمان والنذور، باب من نذر نذرًا لم يسمه، والترمذي رقم (١٥٢٨) في النذور والأيمان، باب ما جاء في كفارة النذر إذا لم يسمه، والنسائي ٧ / ٢٦ في الأيمان والنذور، باب كفارة النذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٤٤) . وأبو داود (٣٣٢٣) قال: حدثنا هارون بن عباد الأزدي. والترمذي (١٥٢٨) قال: حدثنا أحمد بن منيع.\nثلاثتهم - أحمد بن حنبل، وهارون بن عباد، وأحمد بن منيع - عن أبي بكر بن عياش، قال: حدثني محمد مولى المغيرة بن شعبة، قال: حدثني كعب بن علقمة، عن أبي الخير، فذكره.\n* وأخرجه أحمد (٤/١٤٦) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وفي (٤/١٤٧) قال: حدثنا عتاب - يعني ابن زياد - قال: حدثنا عبد الله - يعني ابن المبارك - قال: أخبرنا يحيى بن أيوب. وفي (٤/١٤٨) قال: حدثنا أبو سعيد مولى بني هاشم، قال: حدثنا ابن لهيعة. وفي (٤/١٥٦) قال: حدثنا إسحاق بن عيسى، قال: حدثنا ابن لهيعة. ومسلم (٥/٨٠) قال: حدثني هارون بن سعيد الأيلي، ويونس بن عبد الأعلى، وأحمد بن عيس، قال يونس: أخبرنا، وقال الآخران: حدثنا ابن وهب، عن عمرو بن الحارث. وأبو داود (٣٣٢٤) قال: حدثنا محمد بن عوف، أن سعيد بن الحكم حدثهم، قال: أخبرنا يحيى بن أيوب. ثلاثتهم - ابن لهيعة، ويحيى بن أيوب، وعمرو بن الحارث - عن كعب بن علقمة، عن عبد الرحمن بن شماسة، عن أبي الخير مرثد بن عبد الله، فذكره. زاد فيه «عبد الرحمن بن شماسة» .\n* وأخرجه النسائي (٧/٢٦) قال: أخبرنا أحمد بن يحيى بن الوزير بن سليمان، والحارث بن مسكين قراءة عليه وأنا أسمع عن ابن وهب، قال: أخبرني عمرو بن الحارث، عن كعب بن علقمة، عن عبد الرحمن بن شماسة، عن عقبة بن عامر، فذكره. ولم يذكر «أبا الخير» .","vol":"11","page":554},{"text":"٩١٦٠ - (ت) ثابت بن الضحاك - ﵁ - أن النبيَّ - ﷺ- قال: «ليس على العبد نذر فيما لا يملك» أخرجه الترمذي (١) .\nوهو طرف من حديث طويل، قد أخرجه الجماعة إلا الموطأ، وهو مذكور في كتاب اللواحق.\n_________\n(١) رقم (١٥٢٧) في النذور والأيمان، باب ما جاء لا نذر فيما لا يملك ابن آدم، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، قال: وفي الباب عن عبد الله بن عمرو، وعمران بن حصين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٨٥٠) قال: حدثنا سفيان. وأحمد (٤/٣٤) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٨/٣٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. وفي (٨/١٦٦) قال: حدثنا معلى بن أسد، قال: حدثنا وهيب. ومسلم (١/٧٣) قال: حدثنا إسحاق بن إبراهيم، وإسحاق بن منصور، وعبد الوارث بن عبد الصمد، كلاهما عن عبد الصمد بن عبد الوارث، عن شعبة. أربعتهم - سفيان، ومعمر، ووهيب، وشعبة - عن أيوب السختياني.\n٢ - وأخرجه أحمد (٤/٣٣) قال: حدثنا يحيى بن سعيد، قال: حدثنا هشام (ح) ويزيد، قال: أخبرنا هشام. وفي (٤/٣٣) قال: حدثنا عبد الصمد، قال: حدثنا حري. وفي (٤/٣٣) قال: حدثنا عفان، قال: حدثنا أبان. والدارمي (٢٣٦٦) قال: حدثنا وهب بن جربر، قال: حدثنا هشام. والبخاري (٨/١٨) قال: حدثنا محمد بن بشار، قال: حدثنا عثمان بن عمر، قال: حدثنا علي بن المبارك. ومسلم (١/٧٣) قال: حدثنا يحيى بن يحيى، قال: أخبنا معاوية بن سلام بن أبي سلام الدمشقي. وفي (١/٧٣) قال: حدثني أبو غسان المسمعي، قال: حدثنا معاذ - وهو ابن هشام -. قال: حدثني أبي. وأبو داود (٣٢٥٧) قال: حدثنا أبو توبة الربيع بن نافع، قال: حدثنا معاوية بن سلامم. والترمذي (١٥٢٧ و١٥٤٣ و٢٦٣٦) قال: حدثنا أحمد بن منيع. قال: حدثنا إسحاق بن يوسف الأزرق، عن هشام الدستوائي. والنسائي (٧/٦) قال: أخبرني محمود بن خالد، قال: حدثنا الوليد، قال: حدثنا أبو عمرو. وفي (٧/١٩) قال: أخبرنا إسحاق بن منصور، قال: حدثنا أبو المغيرة، قال: حدثنا الأوزاعي. ستتهم - هشام، وحرب، وأبان، وعلي، ومعاوية، وأبو عمرو الأوزاعي - عن يحيى بن أبي كثير.\n٣ - وأخرجه أحمد (٤/٣٣) قال: حدثنا عبد الرزاق. قال: حدثنا سفيان. وفي (٤/٣٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٣٤) قال: حدثنا علي بن عاصم. والبخاري (٢/١٢٠) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. وفي (٦/١٧٠) قال: حدثني محمد بن الوليد، قال: حدثنا محمد بن جعفر. «مختصرا» . ومسلم (١/٧٣) قال: حدثنا محمد بن رافع، عن عبد الرزاق، عن الثوري. وابن ماجة (٢٠٩٨) قال: حدثنا محمد بن يحيى، قال: حدثنا ابن أبي عدي. والنسائي (٧/٥) قال: أخبرنا قتيبة، قال: حدثنا ابن أبي عدي (ح) وأنبأنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد. خمستهم - الثوري، وشعبة، وعلي بن عاصم، ويزيد، وابن أبي عدي - عن خالد الحذاء.\nثلاثتهم - أيوب، ويحيى، وخالد - عن أبي قلابة، فذكره.","vol":"11","page":554},{"text":"٩١٦١ - (خ م ط د ت س) عبد الله بن عباس - ﵄ - قال: «استفتى سعد بنُ عبادة رسولَ الله - ﷺ- في نذر كان على أمِّه، فتُوفِّيَتْ قبل أن تقضيَه، فأمرهُ أن يقضيَه عنها» أخرجه الجماعة.\nوفي أخرى للنسائي «أن سعدًا أتى النبي - ﷺ- فقال: إن أُمي ماتت ⦗٥٥٥⦘ وعليها نذر، أفيُجْزِيء عنها أن أعتق عنها؟ قال: أعتِقْ عن أمِّكَ» (١) .\n_________\n(١) رواه البخاري ١١ / ٥٠٦ في الأيمان والنذور، باب من مات وعليه نذر، وفي الوصايا، باب ما يستحب لمن توفي فجأة أن يتصدقوا عنه، وفي الحيل، باب في الزكاة، ومسلم رقم (١٦٣٨) في النذور، باب الأمر بقضاء النذر، والموطأ ٢ / ٤٧٢ في النذور والأيمان، باب ما يجب من النذور في المشي، وأبو داود رقم (٣٣٠٧) في الأيمان والنذور، باب في قضاء النذر عن الميت، والترمذي رقم (١٥٤٦) في النذور والأيمان، باب ما جاء في قضاء النذر عن الميت، والنسائي ٧ / ٢١ في الأيمان والنذور، باب من مات وعليه نذر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ ٢٩٢) . والحميدي (٥٢٢) . وأحمد (١/٢١٩) (١٨٩٣) قالا: حدثنا سفيان. وأحمد (١/٣٢٩) (٣٠٤٩) قال: حدثنا محمد بن مصعب، قال: حدثنا الأوزاعي. وفي (١/٣٧٠) (٣٥٠٦) قال: حدثنا روح، قال: حدثنا ابن أبي حفصة. والبخاري (٤/١٠) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي (٨/١٧٧) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. وفي (٩/٣٠) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. ومسلم (٥/٧٦) قال: حدثنا يحيى بن يحيى التميمي، ومحمد بن رمح بن المهاجر، قالا: أخبرنا الليث (ح) وحدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا يحيى بن يحيى، قال: قرأت على مالك (ح) وحدثنا أبو بكر بن أبي شيبة، وعمر الناقد، وإسحاق بن إبراهيم، عن ابن عيينة. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس (ح) وحدثنا إسحاق بن إاهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا عبدة بن سليمان، عن هشام بن عروة، عن بكر بن وائل. وأبو داود (٣٣٠٧) قال: حدثنا القعنبي، قال: قرأت على مالك. وابن ماجة (٢١٣٢) قال: حدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والترمذي (١٥٤٦) قال: حدثنا قتيبة، قال: حدثنا الليث. والنسائي (٦/٢٥٣) قال: أخبرنا العباس بن الوليد بن مزيد، قال: أخبرني أبي، قال: حدثنا الأوزاعي. وفي (٦/٢٥٤) قال: قال الحارث بن مسكين، قواءة عليه وأنا أسمع: عن سفيان. وفي (٦/٢٥٤ و٧/٢١) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا الليث. وفي (٦/٢٥٤) قال: أخبرنا هارون بن إسحاق الهمداني، عن عبدة، عن هشام، هو ابن عروة، عن بكر بن وائل. وفي (٧/٢٠) قال: أخبرنا علي بن حجر، والحارث بن مسكين قراءة عليه وأنا أسمع، عن سفيان. وفي (٧/٢١) قال: أخبرنا محمد بن آدم، وهارون بن إسحاق الهمداني، عن عبدة، عن هشام، وهو ابن عروة، عن بكر بن وائل.\nتسعتهم - مالك، وسفيان بن عيينة، والأوزاعي، وابن أبي حفصة، وشعيب، والليث، ويونس، ومعمر، وبكر بن وائل - عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة بن مسعود، فذكره.","vol":"11","page":554},{"text":"٩١٦٢ - (ط) عبد الله بن أبي بكر [بن عمرو بن حزم] عن عمته أنها حَدَّثته [عن جَدَّته] «أنها كانت جَعَلَتْ على نفسها مَشْيًا إلى مسجد قُباء، فماتت ولم تَقْضِه، فأفتى عبد الله بن عباس ابنتها أن تَمْشيَ عنها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٧٢ في النذور، باب ما يجب من النذور في المشي، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني، عن عبد الله، به.","vol":"11","page":555},{"text":"<span data-type=\"title\" id=toc-2039>الكتاب الرابع: في النية والإخلاص</span>\n٩١٦٣ - (خ م د ت س) عمر بن الخطاب - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إِنما الأعمالُ بالنيات، - وفي رواية: بالنية - وإنَّما لكل امرئٍ ما نوى، فمن كانت هجرته إلى الله ورسوله، فهجرته إلى الله ورسوله، ومن كانت هجرته إلى دنيا يُصِيبها، أو امرأةٍ يتزوَّجُها، فهجرتُه إلى ما هاجر إليه» أخرجه الجماعة إلا الموطأ. ⦗٥٥٦⦘\nوهذا الحديث أول حديث في كتاب البخاري. وللبخاري في رواية - وهي التي في أول كتابه - عن علقمة بن وقَّاص الليثي يقول: سمعت عمر بن الخطاب - ﵁ - على المنبر، قال: سمعتُ رسولَ الله - ﷺ- يقول: «إنما الأعمال بالنيات، وإنما لكل امرئ ما نوى، فمن كانت هجرتُه إلى دنيا يصيبها، أو إلى امرأةٍ ينكحها، فهجرتهُ إلى ما هاجر إليه» (١) .\n_________\n(١) رواه البخاري ١ / ٧ - ١٥ في بدء الوحي، وفي الإيمان، باب ما جاء أن الأعمال بالنية والحسبة ولكل امرئ ما نوى، وفي العتق، باب الخطأ والنسيان في العتاقة والطلاق ونحوه، وفي فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة، وفي النكاح، باب من هاجر أو عمل خيرًا لتزويج امرأة فله ما نوى، وفي الأيمان والنذور، باب النية في الأيمان، وفي الحيل، باب في ترك الحيل وأن لكل امرئ ما نوى، ومسلم رقم (١٩٠٧) في الإمارة، باب قوله ﷺ: \" إنما الأعمال بالنية \"، وأبو داود رقم (٢٢٠١) في الطلاق، باب فيما عنى به الطلاق والنيات، والترمذي رقم (١٦٤٧) في فضائل الجهاد، باب ما جاء فيمن يقاتل رياء وللدنيا، والنسائي ١ / ٥٩ و٦٠ في الطهارة، باب النية في الوضوء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٢٨) قال: حدثنا سفيان. وأحمد (١/٢٥) (١٦٨) قال: حدثنا سفيان. وفي (١/٤٣) (٣٠٠) قال: حدثنا يزيد. والبخاري (١/٢) قال: حدثنا الحميدي عبد الله بن الزبير، قال: حدثنا سفيان. وفي (١/٢١) قال: حدثنا عبد الله بن مسلمة، قال: أخبرنا مالك. وفي (٣/١٩٠) قال: حدثنا محمد بن كثير، عن سفيان. وفي (٥/٧٢) قال: حدثنا مسدد، قال: حدثنا حماد - هو ابن زيد-. وفي (٧/٤) قال: حدثنا يحيى بن قزعة، قال: حدثنا مالك. وفي (٨/١٧٥) قال: حدثنا قتيبة بن سعيد، قال: حدثنا عبد الوهاب. وفي (٩/٢٩) قال: حدثنا أبو النعمان، قال: حدثنا حماد بن زيد. ومسلم (٦/٤٨) قال: حدثنا عبد الله بن مسلمة بن قعنب، قال: حدثنا مالك (ح) وحدثنا محمد بن رمح بن المهاجر، قال: أخبرنا الليث. (ح) وحدثنا أبو الربيع العتكي، قال: حدثنا حماد بن زيد. (ح) وحدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب - يعني الثقفي -. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا حفص - يعني ابن غياث - ويزيد بن هارون. (ح) وحدثنا محمد بن العلاء الخهمداني، قال: حدثنا ابن المبارك. (ح) وحدثنا ابن أبي عمر، قال: حدثنا سفيان. أبو داود (٢٢٠١) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وأبو داود (٢٢٠١) قال: حدثنا محمد بن كثير، قال: أخبرنا سفيان. وابن ماجة (٤٢٢٧) قال: حدثنا أبو بكر بنأبي شيبة، قال: حدثنا يزيد بن هارون. (ح) وحدثنا محمد بن رمح، قال: أنبأنا الليث بن سعد. والترمذي (١٦٤٧) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب الثقفي. والنسائي (١/٥٨ و٦/١٥٨) قال: أخبرنا الحارث بن مسكين، قراءة عليه، وأنا أسمع، عن ابن القاسم، قال: حدثني مالك. وفي (٦/١٥٨) قال: أخبرنا عمرو بن منصور. قال: حدثنا عبد الله بن مسلمة. قال: حدثنا مالك. وفي (٧/١٣) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا سليمان بن حيان، وفي الكبرى «تحفة الأشراف» (٨/١٠٦١٢) عن سويد بن نصر، عن ابن المبارك. وابن خزيمة (١٤٢ و٤٥٥) قال: حدثنا يحيى بن حبيب بن عربي الحارثي وأحمد بن عبدة الضبي. قالا: حدثنا حماد بن زيد. وفي (١٤٣) قال: حدثنا محمد بن الوليد، قال: حدثنا عبد الوهاب، يعني ابن عبد المجيد الثقفي.\nعشرتهم - سفيان بن عيينة، ويزيد بن هارون، ومالك، وسفيان الثوري، وحماد بن زيد، وعبد الوهاب، والليث بن سعد، وأبو خالد الأحمر، وحفص بن غياث، وعبد الله بن المبارك - عن يحيى بن سعيد الأنصاري، قال: أخبرني محمد بن إبراهيم بن الحارث التيمي، أنه سمع علقمة بن وقاص الليثي، فذكره.","vol":"11","page":555},{"text":"٩١٦٤ - (خ م) عبد الله بن عمر - ﵄ - أنه سمع رسول الله - ﷺ- يقول: «إذا أنزل الله بقوم عذابًا أصاب العذابُ مَنْ كان فيهم، ثم بُعِثُوا على أعمالهم (١)» أخرجه البخاري ومسلم (٢) .\n_________\n(١) وفي صحيح ابن حبان عن عائشة مرفوعًا: \" إن الله إذا أنزل سطوته بأهل نقمة وفيهم الصالحون قبضوا معهم ثم بعثوا على نياتهم وأعمالهم \".\n(٢) رواه البخاري ١٣ / ٥٠ و٥١ في الفتن، باب إذا أنزل الله بقوم عذابًا، ومسلم رقم (٢٨٧٩) في صفة الجنة، باب الأمر بحسن الظن بالله تعالى عند الموت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٠) (٤٩٨٥) قال: حدثنا عتاب، قال: حدثنا عبد الله. (ح) وعلي بن إسحاق، قال: أخبرنا عبد الله. وفي (٢/١١٠) (٥٨٩٠) قال: حدثنا إبراهيم بن إسحاق، قال: حدثنا ابن المبارك. والبخاري (٩/٧١) قال: حدثنا عبد الله بن عثمان، قال: أخبرنا عبد الله. ومسلم (٨/١٦٥) قال: حدثني حرملة بن يحيى التجيبي، قال: أخبرنا ابن وهب.\nكلاهما - عبد الله بن المبارك، وابن وهب - عن يونس، عن الزهري، قال: أخبرني حمزة بن عبد الله بن عمر، فذكره.","vol":"11","page":556},{"text":"٩١٦٥ - () عبد الله بن عباس - ﵄ - أن رسول الله ⦗٥٥٧⦘ ﷺ- قال: «مَنْ أَخْلَصَ لله أربعين صباحًا، ظَهَرَتْ ينابيع الحكمة من قلبه على لسانه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه القضاعي، وإسناده ضعيف، ورواه أيضًا أبو نعيم في \" الحلية \" ٥ / ١٨٩ من حديث يزيد الواسطي عن الحجاج عن مكحول عن أبي أيوب الأنصاري مرفوعًا، قال أبو نعيم: كذا رواه يزيد الواسطي متصلًا، ورواه ابن هارون وأبو معاوية عن الحجاج فأرسله، وهو عند أحمد في الزهد مرسل بدون أبي أيوب الأنصاري، فالحديث مرسل، ووصله لا يصلح، وقد ذكره ابن الجوزي في \" الموضوعات \"، وأورده أيضًا الصغاني في \" الأحاديث الموضوعة \"، نقول: فالحديث ضعيف على كل حال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه القضاعي وإسناده ضعيف. ورواه أيضا أبو نعيم في «الحلية» (٥/١٨٩) من حديث يزيد الواسطي، عن الحجاج، عن مكحول، عن أبي أيوب الأنصاري مرفوعا.\nقال أبو نعيم: كذا رواه يزيد الواسطي متصلا. ورواه ابن هارون وأبو معاوية عن الحجاج فأرسله، وهو عند أحمد في «الزهد» مرسلا بدون أبي أيوب الأنصاري. فالحديث مرسل، ووصله لا يصلح، وقد ذكره ابن الجوزي في «الموضوعات» . وأورده أيضا الصنعاني في الأحاديث الموضوعة.","vol":"11","page":556},{"text":"٩١٦٦ - () أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ أَخلَصَ لله أربعين يَوْمًا ظَهَرَتْ ينابيعُ الحكمة من قلبه على لسانه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو بمعنى الذي قبله أقول: ولم أجد من ذكره من طريق أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":557},{"text":"<span data-type=\"title\" id=toc-2040>الكتاب الخامس: في النصح والمشورة</span>\n٩١٦٧ - (م د س) تميم الداري - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إِن الدِّينَ النصيحة، قلنا: لِمَنْ يا رسول الله؟ قال: لله، ⦗٥٥٨⦘ ولكتابه، ولرسوله، ولأَئمَّة المسلمين وعامَّتهم» أخرجه مسلم.\nوعند النسائي قال: قال رسولُ الله - ﷺ-: «إنما الدِّين النصيحة، قالوا: لِمَنْ يا رسول الله؟ قال: لِلَّهِ ولكتابه ولرسوله، ولأئمة المسلمين وعامتهم» .\nوفي رواية أبي داود قال: قال رسولُ الله - ﷺ-: «إنَّ الدِّين النصيحة، إن الدِّين النصيحة، إن الدِّين النصيحة، قالوا: لِمَنْ يا رسول الله؟ قال: لله ﷿، وكتابه، ورسوله، وأئمة المؤمنين وعامَّتهم، أو أئمَّة المسلمين وعامَّتهم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النصيحة) كلمة يعبَّر بها عن جملة: وهي إرادة الخير للمنصوح له، وليس يمكن أن يُعبَّر عن هذه اللفظة بكلمة واحدة تحصرها وتجمع معناها غيرها، وأصل النصيحة في اللغة: الخلوص، ومعنى النصيحة لله ﷿: صحة الاعتقاد في وحدانيته، وإخلاص النية في عبادته، والنصيحة لكتاب الله تعالى: هو التصديق به، والعمل بما فيه، والنصيحة لرسوله: التصديق بنبوَّته، وبذل الطاعة فيما أمر به ونهى عنه، والنصيحة لأئمة المؤمنين: أن يطيعهم في الحق، ولا يرى الخروج عليهم بالسيف إذا جاروا، والنصيحة لعامَّة المسلمين: إرشادهم إلى مصالحهم.\n_________\n(١) رواه مسلم رقم (٥٥) في الإيمان، باب بيان أن الدين النصيحة، وأبو داود رقم (٤٩٤٤) في الأدب، باب في النصيحة، والنسائي ٧ / ١٥٦ في البيعة، باب النصيحة للإمام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٨٣٧) . وأحمد (٤/١٠٢) قالا: حدثنا سفيان بن عيينة. وأحمد (٤/١٠٢) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا سفيان «الثوري» . وفي (٤/١٠٢) قال: حدثنا يحيى بن سعيد. عن سفيان «الثوري» . وفيه (٤/١٠٢) قال: حدثنا عبد الرزاق، عن سفيان «الثوري» . وفي (٤/١٠٢) قال: حدثنا وكيع، قال: حدثنا سفيان «الثوري» . ومسلم (١/٥٣) قال: حدثنا محمد بن عباد المكي، قال: حدثنا سفيان «ابن عيينة» . (ح) وحدثني محمد بن حاتم، قال: حدثنا ابن مهدي، قال: حدثنا سفيان «الثوري؟» . وفي (١/٥٤) قال: وحدثني أمية بن بسطام، قال: حدثنا يزيد - يعني ابن زريع -. قال: حدثنا زوح، وهو ابن القاسم. وأبو داود (٤٩٤٤) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. والنسائي (٧/١٥٦) قال: حدثنا يعقوب بن إبراهيم، قال: أنبأنا عبد الرحمن، قال: حدثنا سفيان «الثوري» . أربعتهم - ابن عيينة، والثوري، وروح، وزهير - عن سهيل بن أبي صالح.\n٢ - وأخرجه الحميدي (٨٣٧) . ومسلم (١/٥٣) . وعبد الله بن أحمد (٤/١٠٢) قالا - مسلم، وعبد الله -: حدثنا محمد بن عباد. والنسائي (٧/١٥٦) قال: أخبرنا محمد بن منصور. ثلاثتهم - الحميدي، ومحمد بن عباد، ومحمد بن منصور - عن سفيان بن عيينة، قال: كان عمرو بن دينار حدثناه أولا عن القعقاع بن حكيم، عن أبي صالح، قال: فلما لقيت سهلا، قلت: لو سزلته لعله يحدثنيه عن أبيه، فأكون أنا وعمرو فيه سواء، فسألته، فقال سهيل: أنا سمعته من الذي سمعه منه أبي، أخبرني عطاء بن يزيد.\nكلاهما - سهيل، وأبو صالح - عن عطاء بن يزيد، فذكره.","vol":"11","page":557},{"text":"٩١٦٨ - (ت س) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «إن الدِّين النصيحة، إن الدين النصيحة، إن الدِّين النصيحة، قالوا: لِمَنْ يا رسول الله؟ قال: لله، ولكتابه، ولرسوله، ولأئمة المسلمين وعامَّتهم» . وفي رواية: «لله، ولكتابه، ولأئمة المسلمين، وعامَّتهم» أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (١٩٢٧) في البر والصلة، باب ما جاء في النصيحة، والنسائي ٧ / ١٥٧ في البيعة، باب النصيحة للإمام، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٦٩٧) قال: حدثنا صفوان. قال: أخبرنا ابن عجلان. عن القعقاع. والترمذي (١٩٢٦) قال: حدثنا محمد بن بشار. قال: حدثنا صفوان بن عيسى، عن محمد بن عجلان، عن القعقاع بن حكيم. والنسائي (٧/١٥٧) قال: أخبرنا الربيع بن سليمان. قال: حدثنا شعيب بن الليث. قال: حدثنا الليث، عن ابن عجلان، عن زيد بن أسلم، وعن القعقاع بن حكيم. (ح) وأخبرنا عبد القدوس بن محمد بن عبد الكبير بن شعيب بن الحبحاب. قال: حدثنا محمد بن جهضم. قال: حدثنا إسماعيل بن جعفر، عن ابن عجلان، عن القعقاع بن حكيم، وعن سمي، وعن عبيد الله بن مقسم.\nأربعتهم - القعقاع بن حكيم، وزيد بن أسلم، وسمي مولى أبي بكر. وعبيد الله بن مقسم - عن أبي صالح، فذكره.","vol":"11","page":559},{"text":"٩١٦٩ - (خ م د ت س) جرير بن عبد الله - ﵁ - قال زياد بن عِلاقة: سمعت جرير بن عبد الله [البَجَلي] يقول - يوم مات المغيرة بن شعبة -: «قام فَحَمِدَ الله وأثنى عليه، ثم قال: عليكم باتِّقاء الله وحده لا شريك له، والوقار والسكينة، حتى يأتيكم أميرٌ، فإنِّما يأتيكم الآن، ثم قال: اسْتَعْفُوا لأميركم، فإنه كان يُحِبُّ العَفْو، ثم قال: أمَّا بعد، فإني أتيْتُ رسول الله - ﷺ-، فقلت: أُبايعك على الإسلام، فشرط عَلَيَّ: والنُّصْحَ لكل مسلم، فبايعته على هذا، ورَبِّ هذا المسجد، إني لكم لنَاصح، ثم استغفر ونَزَل» . أخرجه البخاري، وأخرج مسلم: المسند منه.\nوفي رواية لهما: قال جرير: «بايَعْتُ رسولَ الله - ﷺ- على إقامِ الصلاة، وإيتاء الزكاة، والنُّصْحِ لكل مسلم» . ⦗٥٦٠⦘\nوفي أخرى لهما قال: «بايَعْتُ رسول الله - ﷺ- على السمع والطاعة، فلقَّنَني: فيما استطعتَ، والنصحَ لكل مسلم» .\nوأخرج الترمذي وأبو داود الرواية الثانية، وزاد فيها أبو داود: «وكان إذا باع الشيء أو اشتراه، قال: أمَا إنَّ الذي أَخَذْنا مِنْكَ أحَبُّ إلينا مما أعطيناك، فاختَر» .\nوفي رواية النسائي قال: «بايَعْتُ رسولَ الله - ﷺ- على السمع والطاعة، وأن أنْصَحَ لكلِّ مسلم» .\nوفي أخرى «بايعتُ النبي - ﷺ- على النُّصْحِ لكلِّ مسلم» .\nوفي أخرى قال: «أتيتُ رسول الله - ﷺ-، فقلتُ: أُبايعُكَ على السمع والطاعة فيما أَحْبَبْتُ وكَرِهْتُ، قال النبيُّ - ﷺ-: أوَ تستطيع ذلك يا جَرير؟ أو تطيق ذلك؟ قال: قل: فيما استطَعْتُ، فبايعني، والنُّصْح لكل مسلم» .\nوفي أخرى قال: «أَتيتُ رسول الله - ﷺ- وهو يبايع، فقلت: يا رسولَ الله، ابسُطْ يَدَكَ حتى أُبايعَك، واشْتَرِطْ عَلَيَّ، وأنت أعْلَمُ، قال: أُبايعك على أن تعبدَ الله، وتقيمَ الصلاة، وتؤتيَ الزكاة، وتُنَاصِحَ المسلمين، وتُفَارِقَ المشركين» . وأخرج الرواية الثانية، وزاد فيها «وعلى فراق المشرك» (١) .\n_________\n(١) رواه البخاري ١ / ١٢٨ و١٢٩ في الإيمان، باب قول النبي ﷺ: \" الدين ⦗٥٦١⦘ النصيحة لله ولرسوله ولأئمة المسلمين وعامتهم \"، وفي مواقيت الصلاة، باب البيعة على إقامة الصلاة، وفي الزكاة، باب البيعة على إيتاء الزكاة، وفي البيوع، باب هل يبيع حاضر لباد بغير أجر، وفي الشروط، باب ما يجوز من الشروط في الإسلام والأحكام والمبايعة، وفي الأحكام، باب كيف يبايع الإمام، ومسلم رقم (٥٦) في الإيمان، باب بيان أن الدين النصيحة، وأبو داود رقم (٤٩٤٥) في الأدب، باب في النصيحة، والنسائي ٧ / ١٥٢ في البيعة، باب البيعة فيما يستطيعه الإنسان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه الحميدي (٧٩٤) . وأحمد (٤/٣٦١) . ومسلم (١/٥٤) قال: حدثنا أبو بكر بن أبي شيبة، وزهير بن حرب، وابن نمير. والنسائي (٧/١٤٠) قال: أخبرنا محمد بن عبد الله بن يزيد. ستتهم - الحميدي، وأحمد، وأبو بكر، وزهير، وابن نمير، ومحمد بن عبد الله - قالوا: حدثنا سفيان «ابن عيينة» .\n٢ - وأخرجه أحمد (٤/٣٥٧) قال: حدثنا عفان. والبخاري (١/٢٢) قال: حدثنا أبو النعمان. كلاهما - عفان، وأبو النعمان - قالا: حدثنا أبو عوانة.\n٣ - وأخرجه أحمد (٤/٣٦١) قال: حدثنا محمد بن جعفر. والنسائي في الكبرى «تحفة الأشراف» (٣٢١٠) عن محمد بن عبد الأعلى، عن خالد، كلاهما - ابن جعفر، وخالد - عن شعبة.\n٤ - وأخرجه أحمد (٤/٣٦٦) قال: حدثنا عبد الرحمن - هو ابن مهدي -. والبخاري (٣/٢٤٧) قال: حدثنا أبو نعيم. كلاهما - عبد الرحمن، وأبو نعيم - قالا: حدثنا سفيان «الثوري» .\nأربعتهم - ابن عيينة، وأبو عوانة، وشعبة، والثوري - عن زياد بن علاقة، فذكره.\nرواية السفيانين ليس فيها قصة المغيرة بن شعبة.","vol":"11","page":559},{"text":"٩١٧٠ - () علي بن سهل أن أباه - ﵁ - قال: «بعثنا رسول الله - ﷺ- في غَزَاة، فلما بَلَغْنَا المغَارَ استَحْثَتْتُ فَرَسِي، فَسَبَقْتُ أصحابي، فَتَلَقَّانِي أهلُ الحيِّ، فقلت لهم: قولوا: لا إله إلا الله تُحْرِزُوا منا أموالكم ودماءكم، فقالوها، فلامَني أصحابي، وقالوا: حَرَمْتَنَا الغنيمة، فلما قَدِمْنا على رسول الله - ﷺ- أخبروه بالذي صَنَعْتُ، فَدَعَانِي وحَسَّنَ لي فِعلي، وقال: أمَا إن الله قد كتبَ لك من كل إنسان منهم خيرًا، وقال: أمَا إني سأكتب لك بالوَصاة على قومكَ، فكتب لي كتابًا، وختم عليه، ودفَعَهُ إِلَيَّ» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المغار) [بفتح الميم]- موضع الغارة، وبضمها: الإغارة نفسها.\n(استحثَّ) فرسه: إذا حَثَّه على الجري.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه أبو داود رقم (٥٠٨٠) في الأدب، باب ما يقول إذا أصبح، ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود رقم (٥٠٨٠) قال: حدثنا عمرو بن عثمان الحمصي، ومؤمل بن الفضل الحراني، وعلي بن سهل الرملي، ومحمد بن المصفى الحمصي، قالوا: ثنا الوليد، ثنا عبد الرحمن بن حسان الكناني، قال: حدثني مسلم بن الحرث بن مسلم التميمي، عن أبيه، فذكره.","vol":"11","page":561},{"text":"٩١٧١ - (د) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ أُفْتَي بغير علم، كان إثمه على من أفتاه» .\nزاد في رواية: «ومَنْ أشار على أخيه بأمرٍ يعلم أن الرُّشْدَ في غيره، فقد خانه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٥٧) في العلم، باب التوقي في الفتيا، وإسناده حسن، ورواه أيضًا الدارمي ١ / ٥٧، والحاكم في \" المستدرك \" ورواه ابن ماجة مقتصرًا على الرواية الأولى بنحوه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٥٦ و٥٠٥) قال: حدثنا يزيد. قال: أخبرنا ابن عون. ومسلم (٨/٣٣) قال: حدثني عمرو الناقد وابن أبي عمر. قال عمرو: حدثنا سفيان بن عيينة. عن أيوب. وفي (٨/٣٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا يزيد بن هارون. عتن ابن عون. الترمذي (٢١٦٢) قال: حدثنا عبد الله بن الصباح العطار الهاشمي، قال: حدثنا محبوب بن الحسن. قال: حدثنا خالد الحذاء. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٤٣٦) عن سعيد بن عبد الرحمن المخزومي، عن سفيان بن عيينة، عن أيوب. وفي (١٠/١٤٤٧٢) عن شعيب بن يوسف، عن يزيد بن هارون، عن ابن عون. (ح) وعن أحمد بن سليمان الرهاوي، عن يزيد بن هارون، عن ابن عون وهشام بن حسان.\nأربعتهم - ابن عون، وأيوب، وخالد الحذاء، وهشام بن حسان - عن محمد بن سيرين، فذكره.\n* أخرجه الترمذي (٢١٦٢) قال: أخبرنا قتيبة. قال: حدثنا حماد بن زيد، عن أيوب. والنسائي في الكبرى «تحفة الأشراف» (١٠/١٤٤١٦) عن قتيبة ويحي بن حبيب بن عربي.\nكلاهما عن حماد بن زيد، عن أيوب ويونس. وفي (١٠/١٤٤٧٢) عن أحمد بن عبدة، عن سليم بن أخضر، عن ابن عون.\nثلاثتهم - أيوب، ويونس، وابن عون - عن محمد بن سيرين، عن أبي هريرة، فذكر نحوه موقوفا.\n(*) قال أحمد بن حنبل عقب روايته لهذا الحديث (٢/٢٥٦): لم يرفعه ابن أبي عدي.","vol":"11","page":562},{"text":"٩١٧٢ - (ت د) أم سلمة وأبو هريرة - ﵄- قالا: قال رسولُ الله - ﷺ-: «المستشار مؤتمن» أخرجه الترمذي، وأخرجه أبو داود عن أبي هريرة (١) .\n_________\n(١) رواه الترمذي رقم (٢٨٢٣) و(٢٨٢٤) في الأدب، باب إن المستشار مؤتمن، وأبو داود رقم (٥١٢٨) في الأدب، باب في المشورة، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٨٢٣) قال: حدثنا أبو كريب، قال: حدثنا وكيع، عن داود بن أبي عبد الله، عن ابن جدعان، عن جدته، فذكرته.\n- ورواية أبي هريرة تقدمت.","vol":"11","page":562},{"text":"<span data-type=\"title\" id=toc-2041>الكتاب السادس: في النوم، وهيئته، والقعود</span>\n٩١٧٣ - (خ م ط د ت س) عباد بن تميم عن عمه - ﵁ - «أنه أَبصر رسول الله - ﷺ- مضطجعًا في المسجد، رافعًا إحدى رجليه على الأخرى» ⦗٥٦٣⦘ قال مالك ﵀: وبلغني عن ابن المسيب (١) «أن عمر وعثمان - ﵄- كانا يفعلان ذلك» . أخرجه الجماعة، إلا أن الترمذي والنسائي لم يذكرا «عُمر وعثمان» (٢) .\n_________\n(١) في نسخ الموطأ المطبوعة: مالك عن ابن شهاب عن المسيب.\n(٢) رواه البخاري ١ / ٤٦٦ في المساجد، باب الاستلقاء في المسجد ومد الرجل، وفي اللباس، باب الاستلقاء ووضع الرجل على الأخرى، وفي الاستئذان، باب الاستلقاء، ومسلم رقم (٢١٠٠) في اللباس والزينة، باب في إباحة الاستلقاء ووضع إحدى الرجلين على الأخرى، والموطأ ١ / ١٧٣ في قصر الصلاة، باب جامع الصلاة، وأبو داود رقم (٤٨٦٦) في الأدب، باب في الرجل يضع إحدى رجليه على الأخرى، والترمذي رقم (٢٧٦٦) في الأدب، باب ما جاء في وضع إحدى الرجلين على الأخرى مستلقيًا، والنسائي ٢ / ٥٠ في المساجد، باب الاستلقاء في المسجد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك - «١٢٤» . وأحمد (٤/٣٨) قال: حدثنا عبد الرحمن بن مهدي. والبخاري (١/١٢٨) قال: حدثنا عبد الله بن مسلمة. ومسلم (٦/١٥٤) قال: حدثنا يحيى بن يحيى. وأبو داود (٤٨٦٦) قال: حدثنا النفيلي (ح) وحدثنا القعنبي. والنسائي (٢/٥٠) . وفي الكبرى (٧١١) قال: أخبرنا قتيبة بن سعيد.\nخمستهم - ابن مهدي، وعبد الله بن مسلمة القعنبي، ويحيى بن يحيى، وعبد الله بن محمد النفيلي، وقتيبة - عن مالك.\n٢ - وأخرجه الحميدي (٤١٤) . وأحمد (٤/٤٠) . والدارمي (٢٦٥٩) . قال: أخبرنا محمد بن أحمد بن أبي خلف. والبخاري (٨/٧٩) قال: حدثنا علي بن عبد الله. ومسلم (٦/١٥٥) قال: حدثنا يحيى بن يحيى. وأبو بكر بن أبي شيبة، وابن نمير، وزهير بن حرب. وإسحاق بن إبراهيم. والترمذي (٢٧٦٥) . وفي «الشمائل» (١٢٨) قال: حدثنا سعيد بن عبد الرحمن المخزومي، وغير واحد.\nجميعهم - الحميدي، وأحمد بن حنبل، وابن أبي خلف، وعلي، ويحيى، وأبو بكر، وابن نمير، وزهير، وإسحاق، وسعيد بن عبد الرحمن - عن سفيان بن عيينة.\n٣ - وأخرجه أحمد (٤/٣٩) قال: حدثنا حجاج بن محمد، عن ابن جريج، قال: أخبرني يحيى بن جرجة.\n٤ - وأخرجه أحمد (٤/٣٨) قال: حدثنا عبد الرزاق. وفي (٤/٤٠) قال: حدثنا معتمر بن سليمان. وعبد بن حميد (٥١٧) قال: أخبرنا عبد الرزاق. ومسلم (٦/١٥٥) قال: حدثنا إسحاق بن إبراهيم، وعبد بن حميد. قالا: أخبرنا عبد الرزاق. كلاهما - عبد الرزاق، ومعتمر - عن معمر.\n٥ - وأخرجه البخاري (٧/٢١٩) قال: حدثنا أحمد بن يونس، قال: حدثنا إبراهيم بن سعد.\n٦ - وأخرجه مسلم (٦/١٥٥) قال: حدثني أبو الطاهر وحرملة، قالا: أخبرنا ابن وهب، قال: أخبرني يونس.\nستتهم - مالك، وسفيان، ويحيى بن جرحة، وإبراهيم بن سعد، ومعمر، ويونس - عن الزهري، عن عباد بن تميم، فذكره.","vol":"11","page":562},{"text":"٩١٧٤ - (م د ت) جابر بن عبد الله - ﵄ - أن النبيَّ - ﷺ- قال: «لا يَسْتَلْقِ أحدكم، ثم يَضَعْ إحدى رجليه على الأخرى» .\nوفي رواية «أنَّ رسول الله - ﷺ- نهى عن اشتمال الصَّمَّاءِ، والاحْتِباء في ثوب واحد، وأن يرفعَ الرجلُ إحدى رجليه وهو مُستَلْقٍ على ظهره» .\nوفي أخرى أنه قال: «لا تمش في نعلٍ واحد، ولا تَحْتَبِ في إزارٍ واحد، ولا تأكلْ بشمالك، ولا تشتمل الصَّمَّاء، ولا تضعْ إِحدى رجليك على الأخرى إذا استلقيت» أخرجه مسلم. وأخرج الترمذي الرواية الثانية.\nوفي رواية أبي داود قال: «نهى رسول الله - ﷺ- أن يضعَ - وفي رواية: ⦗٥٦٤⦘ أن يرفع - إحدى رجليه على الأخرى، وهو مستلقٍ على ظهره» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إحدى رجليه على الأخرى) إنما نهى أن يضع إحدى رجليه على الأخرى إذا كان مستلقيًا على ظهره: من أجل انكشاف العورة، إذ كان لباسهم الأزُرُ دون السراويلات، والغالب: أن أُزُرَهم غيرُ سابغة، فأما مع سبوغ الإزار والاحتراز من الانكشاف، أو مع لبس السراويلات: فليس بممنوع، وبهذا يصح الجمع بين الخبرين، فإن أحدهما نهى عنه، والآخر أجازه.\n_________\n(١) رواه مسلم رقم (٢٠٩٩) في اللباس، باب في الاستلقاء على الظهر ووضع إحدى الرجلين على الأخرى، وأبو داود رقم (٤٨٦٥) في الأدب، في الرجل يضع إحدى رجليه على الأخرى والترمذي رقم (٢٧٦٧) و(٢٧٦٨) في الأدب، باب ما جاء في الكراهية في ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في الموطأ (٥٧٤) . وأحمد (٣/٣٢٥) قال: حدثنا أبو نوح قراد. وفي (٣/٣٤٤) قال: حدثنا إسحاق بن عيسى. ومسلم (٦/١٥٤) قال: حدثنا قتيبة بن سعيد. والترمذي في الشمائل (٨٣) قال: حدثنا إسحاق بن موسى، قال: حدثنا معن.\nأربعتهم - قراد، وإسحاق، وقتيبة، ومعن - عن مالك بن أنس.\n٢ - وأخرجه أحمد (٣/٢٩٣) قال: حدثنا يحيى بن آدم، وحسن بن موسى. وفي (٣/٣٢٧) قال: حدثنا هاشم. ومسلم (٦/١٥٤) قال: حدثنا أحمد بن يونس. (ح) وحدثنا يحيى بن يحيى. وأبو داود (٤١٣٧) قال: حدثنا أبو الوليد الطيالسي. والنسائي في الكبرى تحفة المزي (٢٧١٧) عن محمد بن معدان، عن الحسن بن محمد بن أعين.\nسبعتهم - يحيى بن آدم، وحسن بن موسى، وهاشم، وابن يونس، ويحيى بن يحيى، والطيالسي، وابن أعين - عن زهير بن أبي خيثمة.\n٣ - وأخرجه أحمد (٣/٢٩٣) قال: حدثنا يحيى، قال: حدثنا سفيان.\n٤ - وأخرجه أحمد (٣/٢٩٧) قال: حدثنا حجاج، وروح. وفي (٣/٢٢٢) قال: حدثنا محمد بن بكر. ومسلم (٦/١٥٤) قال: حدثنا إسحاق بن إبراهيم، ومحمد بن حاتم، قال إسحاق: أخبرنا. وقال ابن حاتم: حدثنا محمد بن بكر.\nثلاثتهم - حجاج، وروح، وابن بكر - عن ابن جُريج.\n٥ - وأخرجه أحمد (٣/٢٩٩) قال: حدثنا يحيى بن سعيد. ومسلم (٦/١٥٤) قال: حدثني إسحاق بن منصور، قال: أخبرنا روح بن عبادة.\nكلاهما - يحيى، وروح - عن عبيد الله بن الأخنس.\n٦ - وأخرجه أحمد (٣/٣٤٩) قال: حدثنا حُجَين، ويونس. ومسلم (٦/١٥٤) قال: حدثنا قتيبة (ح) وحدثنا ابن رمح. وأبو داود (٤٨٦٥) . والترمذي (٢٧٦٧) . والنسائي (٨/٢١٠) ثلاثتهم قالوا: حدثنا قتيبة بن سعيد.\nأربعتهم - حجين، ويونس، وقتيبة، وابن رميح - عن الليث.\n٧ - وأخرجه أحمد (٣/٣٥٧) قال: حدثنا عبد الوهاب. والنسائي في الكبرى تحفة الأشراف (٢٩٨٨) عن عبد الرحمن بن محمد بن سلام، عن إسحاق الأزرق.\nكلاهما - عبد الوهاب، والأزرق - عن هشام بن أبي عبد الله.\n٨ - وأخرجه أحمد (٣/٣٦٢) قال: حدثنا عفان. وأبو داود (٤٠٨١، ٢٨٦٥) قال: حدثنا موسى بن إسماعيل.\nكلاهما - عفان، وموسى - قالا: حدثنا حماد بن سلمة.\n٩ - وأخرجه أحمد (٣/٣٦٧) قال: حدثنا محمد بن سابق، قال: حدثنا إبراهيم بن طهمان.\n١٠ - وأخرجه الترمذي (٢٧٦٦) قال: حدثنا عبيد بن أسباط بن محمد القرشي، قال: حدثنا أبي، قال: حدثنا سليمان التيمي، عن خِداش.\nعشرتهم - مالك، وزهير، وسفيان، وابن جريج، وابن الأخنس، والليث، وهشام، وحماد، وابن طهمان، وخداش - عن أبي الزبير، فذكره.\nرواية مالك، وزهير، وسفيان، وهشام بن أبي عبد الله، وحماد بن سلمة، لم يذكروا فيها: «ولا تَضع إحدى رجليك على الأخرى إذا استلقيت» .\nرواية إبراهيم بن طهمان مختصرة على: «نَهى رسول الله - ﷺ - أن يمشي أحدنا في النعل الواحدة» .\nرواية عبيد الله بن الأخنس، وخداش، مختصرة على: «لا يَستلقين أحدكم ثم يضع إحدى رجليه على الأخرى» .","vol":"11","page":563},{"text":"٩١٧٥ - (ت) أبو هريرة - ﵁ - قال: «رأى رسولُ الله - ﷺ- رجلًا مضطجعًا على بطنه، فقال: إن هذه ضِجْعة لا يحبُّها الله ﷿» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٧٦٩) في الأدب، باب ما جاء في كراهية الاضطجاع على البطن، ورواه أيضًا أحمد في \" المسند \" ٢ / ٢٨٧ و٣٠٤، وهو حديث صحيح بشواهده، منها الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٨٧) قال: حدثنا محمد بن بشر. وفي (٢/٣٠٤) قال: حدثنا أبو كامل. قال: حدثنا حماد. والترمذي (٢٧٦٨) قال: حدثنا أبو كُريب. قال: حدثنا عبدة بن سليمان وعبد الرحيم.\nأربعتهم - محمد بن بشر، وحماد، وعبدة، وعبد الرحيم - عن محمد بن عمرو. قال: حدثنا أبو سلمة، فذكره.","vol":"11","page":564},{"text":"٩١٧٦ - (د) يعيش بن طخفة بن قيس الغفاري قال: «كان أبي من أصحاب الصُّفّة، فحدَّثني أن رسول الله - ﷺ- قال: انطلِقُوا معي، قال: فأتى بيتَ عائشة، فقال: أَطعِمِينَا، فجاءت بجَشيشة (١) فأكلنا، ثم قال: يا عائشة ⦗٥٦٥⦘ أطعمينا، فجاءت بحَيْسة مثل القطاة، فأكلنا، ثم قال: يا عائشة، اسقينا، فجاءت بعُسٍّ من لبن فشربنا، ثم قال: يا عائشة، اسقينا، فجاءت بِقَدَحٍ صغيرٍ فشربنا، ثم قال: إن شئتم بِتُّم، وإن شئتم انطلقتم إلى المسجد، قال أبي: فجئت إلى المسجد، فبينا أنا مضطجع من السَّحَرِ على بطني إذا رَجُلٌ يُحَرِّكُني برجله، فقال: إن هذه ضِجْعَةٌ يبغضها الله، قال: فنظرت، فإذا رسولُ الله - ﷺ-» أَخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الجشيشة): طعام يُصنع من حنطة قد طحنت بعض الطحن وطبخت.\n(الحيس): طعام يُتَّخذُ من تمر وسمن وأقِط مخلوط.\n(العُسُّ): قَدَح كبير.\n_________\n(١) وفي بعض النسخ: بحشيشة.\n(٢) رقم (٥٠٤٠) في الأدب، باب في الرجل ينبطح على بطنه، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٣٠، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٢٩، ٥/٤٢٦) قال: حدثنا إسماعيل بن إبراهيم، عن هشام الدستوائي. وفي (٣/٤٣٠، ٥/٤٢٧) قال: حدثنا هشام - يعني ابن القاسم -، قال: حدثنا أبو معاوية - يعني شَيبان-. والبخاري في الأدب المفرد (١١٨٧) قال: حدثنا خلف بن موسى بن خلف، قال: حدثنا أبي. وأبو داود (٥٠٤٠) قال: حدثنا محمد بن المثنى، قال: حدثنا معاذ بن هشام، قال: حدثني أبي. وابن ماجة (٧٥٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا الحسن بن موسى، قال: حدثنا شيبان بن عبد الرحمن. وفي (٣٧٢٣) قال: حدثنا محمد بن الصباح، قال: حدثنا الوليد بن مسلم، عن الأوزاعي. والنسائي في الكبرى (الورقة ٨٦ -ب) قال: أخبرني شعيب بن شعيب بن إسحاق، قال: حدثنا عبد الوهاب، قال: حدثنا شعيب، قال: حدثنا الأوزاعي. (ح) وأخبرنا إبراهيم بن يعقوب، قال: حدثنا شعيب، قال: حدثنا الأوزاعي. (ح) وأخبرنا إبراهيم بن يعقوب، قال: حدثنا الحسن بن موسى، قال: حدثنا شيبان. (ح) وأخبرنا محمد بن المُثنى، عن معاذ بن هشام، قال: حدثني أبي. وفي (الورقة ٨٧ - ب) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا خالد، قال: حدثنا هشام.\nأربعتهم - هشام الدستوائي، وشيبان بن عبد الرحمن أبو معاوية، وموسى بن خلف، والأوزاعي - عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، عن يعيش بن طخفة بن قيس الغفاري، فذكره.\nوفي رواية شيبان يعيش بن قيس بن طخفة.\nوفي رواية الأوزاعي (قيس بن طخفة الغفاري، قال: حدثني أبي) .\nوفي رواية موسى بن خلف: (عن ابن طخفة الغفاري) .\nأخرجه أحمد (٣/٤٣٠، ٥/٤٢٦) قال: حدثنا عبد الرحمن بن مهدي، قال: حدثنا زهير - يعني ابن محمد - عن محمد بن عمرو بن حَلْحَلَة، عن نُعيم بن عبد الله، عن أبي طخفة الغفاري، قال: أخبرني أبي، أنه قال: «ضاف رسول الله - ﷺ - مع نفر ...» الحديث.\nوأخرجه أحمد (٥/٤٢٦) قال: حدثنا محمد بن سلمة، عن ابن إسحاق، عن محمد بن عمرو بن عطاء، عن يعيش بن طهفة الغفاري، عن أبيه، قال: «ضفت رسول الله - ﷺ - فيمن تضيفه ...» الحديث.\nوأخرجه أحمد (٥/٤٢٦) قال: حدثنا يزيد، قال: أخبرنا ابن أبي ذئب، عن الحارث بن عبد الرحمن، قال: «بينا أنا جالس مع أبي سلمة بن عبد الرحمن، إذ طلع علينا رجل من بني غفار، ابن لعبد الله بن طهفة، فقال أبو سلمة: ألا تخبرنا خبر أبيك؟ قال: حدثني أبي عبد الله بن طهفة، أن رسول الله - ﷺ - كان إذا كثر الضيف عنده ...» الحديث.\nوأخرجه النسائي في الكبرى (الورقة ٨٦ - ب) قال: أخبرنا موسى بن عبد الرحمن الأنطاكي، قال: حدثنا مبشر بن إسماعيل الحلبي، عن الأوزاعي، عن يحيى بن أبي كثير، عن محمد بن إبراهيم بن الحارث التيمي، قال: حدثني عطية بن قيس، عن أبيه، قال: بينا رسول الله - ﷺ - ... الحديث.\nقال المزي: كذا قال، وهم وَهْم. وفيه اختلاف غير هذا، تحفة الأشراف (٤٩٩١) .\nوأخرجه النسائي في الكبرى الورقة (٨٧ - ب) قال: أخبرنا العباس بن الوليد بن مزيد، قال: أخبرنا أبي، قال: أخبرنا الأوزاعي، قال: حدثنا يحيى، عن محمد بن إبراهيم، قال: حدثني ابن لقيس بن طخفة -ابن ليعيش - تحفة الأشراف - (٤٩٩١) عن أبيه، وكان من أصحاب الصُّفّة، قال: وكان رسول الله - ﷺ - يأتينا بعد المغرب ... الحديث.\nوأخرجه النسائي في الكبرى (الورقة ٨٧ - ب) قال: أخبرنا محمود بن خالد، قال: حدثنا الوليد، قال: حدثنا أبو عمرو، عن يحيى، عن ابن قيس بن طخفة الغفاري، عن أبيه، قال: «أتانا رسول الله - ﷺ -، ونحن في الصفة بعد العشاء ...» الحديث.\nالروايات مطولة ومختصرة.","vol":"11","page":564},{"text":"٩١٧٧ - (ت) جابر بن عبد الله - ﵄ - قال: «نهى رسولُ الله - ﷺ- أن ينام الرجل على سَطْحٍ ليس بمَحجور عليه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٥٨) في الأدب، باب ما جاء في الفصاحة والبيان، وإسناده ضعيف، ولكن يشهد له الحديث الذي بعده، فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٨٥٤) قال: حدثنا إسحاق بن موسى الأنصاري، قال: حدثنا عبد الله بن وهب، عن عبد الجبار بن عمر، عن محمد بن المنكدر، فذكره.\nقال الترمذي: هذا حديث غريب، لا نعرفه من حديث محمد بن المنكدر عن جابر إلا من هذا الوجه، وعبد الجبار بن عمر يضعف.","vol":"11","page":565},{"text":"٩١٧٨ - (د) عبد الرحمن بن علي بن شيبان عن أبيه قال: قال ⦗٥٦٦⦘ رسولُ الله - ﷺ-: «من بات على ظهر بيت ليس عليه حِجارٌ فقد برئت منه الذّمِّةُ» أخرجه أبو داود (١) . وفي بعض النسخ: «ليس عليه حجاب» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بيت ليس عليه حِجار) الذي قرأته في كتاب أبي داود - ﵀ -، وهو الذي أخرج هذا الحديث «من نام على ظهر بيت ليس عليه حجاب، فقد برئت منه الذمة» وفي نسخة أخرى: «حجار» ومعناهما ظاهر، أما الحجاب - بالباء - فهو الذي يحجب الإنسان عن الوقوع، وأما بالراء: فيجوز أن يكون جمع «حِجْر» والحجر: ما حجرتَه من حائط، ومنه: حِجر البيت العتيق، والحجرة: حظيرة الإبل، ومنه حُجرة الدار، وذلك أيضًا: مما يمنع النائم على السطح من السقوط. والذي رأيته في كتاب «معالم السنن» للخطابي «من نام على سطح بيت ليس عليه حِجى» بوزن حِمى، وقال في تفسيره: إنه يروى بكسر الحاء وفتحها، ومعناه فيهما معنى السِّتر، فمن قال بالكسر: شبهه بالحِجى الذي هو العقل، وذلك أن العقل يمنع الإنسان من الفساد، ويحفظه من التعرُّض للهلاك، فشبَّه السِّتْر الذي يكون على السطح، المانع للإنسان من التردِّي والسقوط: ⦗٥٦٧⦘ بالعقل المانع له من أفعال السوء المؤدِّية إلى التردِّي، ومن رواه بالفتح: فقد ذهب إلى الطرف والناحية، وأحجاءُ الشيء: نواحيه، واحدها حَجى، مقصورًا، هذا الذي ذكره الخطابي - ﵀ -، وما شَرَح إلا ما رواه، ويعضد الرواية الأولى: الحديث الذي أخرجه الترمذي عن جابر عن النبيِّ - ﷺ- «أنه نهى أن ينام الرجل على سطح ليس بمحجور عليه» .\n_________\n(١) رقم (٥٠٤١) في الأدب، باب في النوم على سطح غير حجار، وإسناده ضعيف، ولكن له شاهد عن بعض أصحاب رسول الله ﷺ عند أحمد ٤ / ٧٩ و٥ / ٢٧١، والبخاري في \" الأدب المفرد \" رقم (١١٩٤)، وإسناده قوي، ويشهد له أيضًا حديث جابر الذي قبله فهو حديث صحيح لغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في «الأدب المفرد» (١١٩٢) . وأبو داود (٥٠٤١) قالا: حدثنا محمد بن المثنى، قال: حدثنا سالم بن نوح، قال: أخبرنا عمر، رجل من بني حنيفة، هو ابن جابر، عن وعلة بن عبد الرحمن بن وثابت، عن عبد الرحمن بن علي، فذكره.\n(*) قال أبو عبد الله البخاري: في إسناده نظر.","vol":"11","page":565},{"text":"٩١٧٩ - (ت) جابر بن سمرة - ﵁ - قال: «رأيتُ رسول الله - ﷺ- متكئًا على وِسَادَة على يَسَارِهِ» (١) .\nوفي رواية «رأيته متكئًا على وِسَادَة» ولم يذكر «على يساره» . أخرجه الترمذي (٢) .\n_________\n(١) رقم (٢٧٧١) في الأدب، باب ما جاء في الاتكاء، وقال الترمذي: هذا حديث حسن غريب، وهو كما قال.\n(٢) رواه الترمذي رقم (٢٧٧٢) في الأدب، باب الاتكاء، وأخرجه أيضًا الدارمي وصححه أبو عوانة وابن حبان، وقال الترمذي: هذا حديث صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٥/١٠٢) . وأبو داود (٤١٤٣) قال: حدثنا أحمد بن حنبل (ح) وحدثنا عبد الله بن الجراح. والترمذي (٢٧٧١) . وفي «الشمائل» (١٣٤) قال: حدثنا يوسف بن عيسى. وعبد الله بن أحمد (٥/٩٧) قال: حدثني عثمان بن محمد. أربعتهم - أحمد، وعبد الله، ويوسف، وعثمان - عن وكيع.\n٢ - وأخرجه الترمذي (٢٧٧٠) . وفي «الشمائل» (١٣٠) قال: حدثنا عباس بن محمد الدوري البغدادي، قال: حدثنا إسحاق بن منصور الكوفي.\nكلاهما - وكيع، وإسحاق - عن إسرائيل، عن سماك بن حرب، فذكره.","vol":"11","page":567},{"text":"٩١٨٠ - (د) بعض آل أم سلمة - ﵂ - قال: «كان فِراشُ رسول الله - ﷺ- نحوًا مما يُوضَع للإنسان في قبره، وكان المسجدُ عند رأسه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٤٤) في الأدب، باب كيف يتوجه، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٠٤٤) قال: حدثنا سودة ثنا حماد، عن خالد الحذاء، عن أبي قلابة، عن بعض آل أم سلمة، فذكره.","vol":"11","page":567},{"text":"٩١٨١ - (د) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله ⦗٥٦٨⦘ ﷺ- «قام من الليل فقضى حاجته، فغسل وجهه ويديه، ثم نام» . أخرجه أبو داود، وقال: يعني «بال» (١) .\n_________\n(١) رواه أبو داود رقم (٥٠٤٣) في الأدب، باب في النوم على طهارة، وإسناده صحيح، وهو في \" الصحيحين \" وغيرهما مطولًا ومختصرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٠٤٣) قال: حدثنا عثمان بن أبي شيبة، ثنا وكيع، عن سفيان، عن سلمة بن كهيل، عن كريب، عن ابن عباس، فذكره.","vol":"11","page":567},{"text":"٩١٨٢ - (خ) عبد الله بن عمر - ﵄ - قال: «رأيتُ رسول الله - ﷺ- بفناء الكعبة مُحْتَبيًا بيديه، هكذا» ووصف بيديه الاحتباء وهو القُرْفُصاء. أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القرفصاء): هو أن يحتبيَ الإنسانُ بيديه ويقعد.\n_________\n(١) ١١/ ٥٥ و٥٦ في الاستئذان، باب الاحتباء باليد وهو القرفصاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٧٦) قال: حدثنا محمد بن أبي غالب، قال: أخبرنا إبراهيم بن المنذر الحزامي، قال: حدثنا محمد بن فليح، عن أبيه، عن نافع، فذكره.","vol":"11","page":568},{"text":"٩١٨٣ - () عائشة - ﵂ - قالت: «يُكْرَهُ أن يجعل الرجل يَدَهُ في خاصِرَتِهِ، وكانت تقول: إن اليهود تفعلُهُ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه البخاري، وهو عند البخاري ٦ / ٣٦٠ في الأنبياء، باب ما ذكر عن بني إسرائيل، عن عائشة ﵂: كانت تكره أن يجعل المصلي ... الخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في صحيحه (٣٤٥٨) حدثنا محمد بن يوسف، حدثنا سفيان، عن الأعمش، عن أبي الضحى، عن مسروق، عن عائشة، فذكره.","vol":"11","page":568},{"text":"<span data-type=\"title\" id=toc-2042>الكتاب السابع: في النفاق</span>\n٩١٨٤ - (خ م ت د س) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «أربع مَنْ كُنّ فيه كان منافقًا خالصًا، ومَنْ كانت فيه خَصْلَة منهن كانت فيه خَصْلَة مِنَ النِّفاق، حتى يَدَعَهَا: إِذا ائْتُمن خَانَ، وإذا حدَّث كذَبَ، وإِذا عاهَدَ غَدَرَ، وإِذا خاصم فجر» .\nوفي رواية - عِوَضَ «إذا اؤتُمِنَ خان» - «إذا وعَدَ أخلف» .\nأخرجه الجماعة إلا الموطأ، وأخرج النسائي الثانية (١) .\nقال الترمذي: معنى هذا عند أهل العلم: نفاق العمل، وإنما كان نفاق التكذيب على عهد رسولِ الله - ﷺ-.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفجور): الكذب والفسق ونحوهما، والمراد به هاهنا: قول الفحش.\n_________\n(١) رواه البخاري ١ / ٨٤ في الإيمان، باب علامات المنافق، وفي المظالم، باب إذا خاصم فجر، وفي الجهاد، باب إثم من عاهد ثم غدر، ومسلم رقم (٥٨) في الإيمان، باب بيان خصال المنافق، وأبو داود رقم (٤٦٨٨) في السنة، باب الدليل على زيادة الإيمان ونقصانه، والترمذي رقم (٢٦٣٤) في الإيمان، باب ما جاء في علامة المنافق، والنسائي ٨ / ١١٦ في الإيمان، باب علامة المنافق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٨٩) (٦٧٦٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. «قال عبد الله بن أحمد»: قال أبي: وابن نمير. وفي (٢/١٩٨) (٦٨٦٤) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وعبد بن حميد (٣٢٢) قال: أخبرنا عبيد الله بن موسى، عن سفيان. والبخاري (١/١٥) قال: حدثنا قبيصة بن عقبة، قال: حدثنا سفيان. وفي (٣/١٧٢) قال: حدثنا بشر بن خالد، قال: أخبرنا محمد بن جعفر، عن شعبة،. وفي (٤/١٢٤) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير. ومسلم (١/٥٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير (ح) وحدثنا ابن نمير، قال: حدثنا أبي (ح) وحدثني زهير بن حرب، قال: حدثنا وكيع قال: حدثنا سفيان. وأبو داود (٤٦٨٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا عبد الله بن نمير. والترمذي (٣٦٣٢) قال: حدثنا محمود بن غيلان، قال: حدثنا عبيد الله بن موسى. عن سفيان. (ح) وحدثنا الحسن بن علي الخلال، قال: حدثنا عبد الله بن نمير. والنسائي (٨/١١٦) قال: أخبرنا بشر بن خالد، قال: حدثنا محمد بن جعفر، عن شعبة.\nأربعتهم - شعبة، وعبد الله بن نمير، وسفيان، وجرير بن عبد الحميد - عن سليمان الأعمش، عن عبد الله بن مرة، عن مسروق، فذكره.","vol":"11","page":569},{"text":"٩١٨٥ - (خ م ت س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «آيةُ المنافق ثلاث - زاد مسلم: وإن صام، وصلى، وزعم ⦗٥٧٠⦘ أنه مسلم، ثم اتفقا -: إذا حَدَّث كذب، وإذا وَعَدَ أخلف، وإذا عاهد غَدَر» أخرجه البخاري ومسلم.\nوفي رواية لهما وللترمذي والنسائي مثله، والثالثة: «إذا ائتمن خان» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الآية): العلامة.\n_________\n(١) رواه البخاري ١ / ٨٣ في الإيمان، باب علامات المنافق، وفي الشهادات، باب من أمر بانجاز الوعد، وفي الوصايا، باب قول الله تعالى: ﴿من بعد وصية يوصى بها أو دين﴾، وفي الأدب، باب قول الله تعالى: ﴿يا أيها الذين آمنوا اتقوا الله وكونوا مع الصادقين﴾، ومسلم رقم (٥٩) في الإيمان، باب بيان خصال المنافق، والترمذي رقم (٢٦٣٣) في الإيمان، باب ما جاء في علامة المنافق، والنسائي ٨ / ١١٧ في الإيمان، باب علامة المنافق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٥٧) قال: حدثنا سليمان. والبخاري (١/١٥ و٤/٥) قال: حدثنا سليمان بن داود أبو الربيع. وفي (٣/٢٣٦) قال: حدثنا قتيبة بن سعيد. وفي (٨/٣٠) قال: حدثني محمد بن سلام. ومسلم (١/٥٦) قال: حدثنا يحيى بن أيوب وقتيبة بن سعيد. والترمذي (٢٦٣١) قال: حدثنا علي بن حجر. والنسائي (٨/١١٦) قال: حدثنا علي بن حجر. وفي «الكبرى» «تحفة الأشراف» (١٠/١٤٣٤١) عن قتيبة.\nخمستهم - سليمان بن داود، وقتيبة، ومحمد بن سلام، ويحيى بن أيوب، وعلي بن حجر - قالوا: حدثنا إسماعيل بن جعفر، قال: حدثنا نافع بن مالك بن أبي عامر أبو سهيل، عن أبيه، فذكره.","vol":"11","page":569},{"text":"٩١٨٦ - (س) عبد الله بن مسعود - ﵁ - قال: «ثلاث من كُنّ فيه، فهو منافق: إذا حدَّث كذب، وإِذا ائتُمنَ خان، وإذا وعد أخْلَفَ، فمن كانت فيه واحدةٌ منهن، لم تَزَل فيه خَصْلةٌ مِنَ النفاق حتى يتركَها» أخرجه النسائي (١) .\n_________\n(١) ٨ / ١١٧ في الإيمان، باب علامة المنافق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٨/١١٧) قال: أخبرنا عمرو بن يحيى بن الحارث، قال: حدثنا المعافى، قال: حدثنا زهير، قال: حدثنا منصور بن المعتمر، عن أبي وائل قال: قال عبد الله. فذكره.","vol":"11","page":570},{"text":"٩١٨٧ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «خَصْلَتَانِ لا تجتمعان في منافق: حُسْن سَمْتٍ، ولا فِقْهٌ (١) في الدِّين» . أخرجه الترمذي (٢) . ⦗٥٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السَّمْت): الطريقة والسَّجِيَّةُ التي تكون للإنسان من خير أو شرٍّ، وهي الهدي والدَّل بمعنى.\n_________\n(١) عطف بلاء لأن \" حسن سمت \" في سياق النفي، فـ \" لا \" لتأكيد النفي المساق.\n(٢) رقم (٢٦٨٥) في العلم، باب ما جاء في فضل الفقه على العبادة، وفي سنده خلف بن أيوب العامري: ضعفه بعضهم، وقال أبو حاتم: يروى عنه، فعلى هذا إسناده حسن، وقال الترمذي: هذا حديث غريب، ولا نعرف هذا الحديث من حديث عوف إلا من حديث هذا الشيخ خلف بن أيوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٦٨٤) قال: حدثنا أبو كريب. قال: حدثنا خلف بن أيوب العامري، عن عوف، عن ابن سيرين، فذكره.\n(*) قال الترمذي: هذا حديث غريب، ولا نعرف هذا الحديث من حديث عوف إلا من حديث هذا الشيخ خلف بن أيوب العامري، ولم أر أحد يروي عنه غير أبي كريب محمد بن العلاء، ولا أدري كيف هو.","vol":"11","page":570},{"text":"٩١٨٨ - (م س) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «مثل المنافق كالشاة العائرة بين الغَنمين، تُعِيرُ إلى هذه مرة، وإلى هذه مرة» أخرجه مسلم والنسائي. وزاد النسائي «لا تدري: أيَّها تَتْبَعُ» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العائِرة) عارت الشاة تعير، إذا ذهبت كذا وكذا متردِّدَة.\n_________\n(١) رواه مسلم رقم (٢٧٨٤) في صفات المنافقين في فاتحته، والنسائي ٨ / ١٢٤ في الإيمان، باب مثل المنافق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١ - أخرجه أحمد (٢/٤٧) (٥٠٧٩) قال عبد الله بن أحمد: وجدت في كتاب أبي: حدثنا إسحاق بن يوسف. وفي (٢/١٠٢) (٥٧٩٠) قال: حدثنا محمد بن عبيد. وفي (٢/١٤٣) (٦٢٩٨) قال: حدثنا ابن نمير، ومحمد بن عبيد. ومسلم (٨/١٢٤) قال: حدثني محمد بن عبد الله بن نمير، قال: حدثنا أبي (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو أسامة (ح) وحدثنا محمد بن المثنى، قال: أخبرنا عبد الوهاب، يعني الثقفي. خمستهم - إسحاق، وابن عبيد، وابن نمير، وأبو أسامة، وعبد الوهاب - قالوا: حدثنا عبيد الله.\n٢ - وأخرجه مسلم (٨/١٢٥) . والنسائي (٨/١٢٤) . كلاهما - مسلم، والنسائي - عن قتيبة بن سعيد، قال: حدثنا يعقوب، يعني ابن عبد الرحمن القاري، عن موسى بن عقبة.\nكلاهما - عبيد الله، وموسى - عن نافع، فذكره.","vol":"11","page":571},{"text":"٩١٨٩ - (خ) زيد بن عبد الله بن عمر - ﵁ - قال: «قال ناسٌ لابن عمر: إنا لَنَدْخُلُ إلى سلطاننا أو أمرائنا، فنقول لهم بخلاف ما نتكلَّم إذا خرجنا من عندهم، فقال: كنا نعدّ هذا نفاقًا على عهد رسولِ الله - ﷺ-» أخرجه البخاري (١) .\n_________\n(١) ١٣ / ١٤٩ في الأحكام، باب ما يكره من ثناء السلطان وإذا خرج قال غير ذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٨٩) قال: حدثنا أبو نُعيم، قال: حدثنا عاصم بن محمد بن زيد بن عبد الله بن عمر، عن أبيه، فذكره.\nوله طريق أخرى:\nأخرجه أحمد (٢/١٠٥) (٥٨٢٩) قال: حدثنا يعلى بن عُبَيد. وابن ماجة (٣٩٧٥) قال: حدثنا علي بن محمد، قال: حدثنا خالي يعلى. والنسائي في الكبرى تحفة الأشراف (٧٠٩٠) عن أبي كُريب، عن أبي خالد الأحمر.\nكلاهما - يعلى، وأبو خالد - عن الأعمش، عن إبراهيم، عن أبي الشعثاء، فذكره.","vol":"11","page":571},{"text":"٩١٩٠ - (خ) حذيفة بن اليمان - ﵄ - قال: «إنَّما كان النفاق على عهد رسولِ الله - ﷺ- فأما اليوم، فإنه هو الكفر بعد الإيمان (١)» . ⦗٥٧٢⦘\nوفي أخرى: «[فإنما هو] الكفر، أو الإيمان» .\nوفي أخرى قال: «إن المنافقين اليوم هم شرٌّ منهم على عهد رسولِ الله - ﷺ-، كانوا يومئذ يُسِرُّون، واليوم يجهرون» أخرجه البخاري (٢) .\n_________\n(١) في نسخ البخاري المطبوعة: فإنما هو الكفر بعد الإيمان.\n(٢) ١٣ / ٦٤ في الفتن، باب قول النبي ﷺ للحسن بن علي: \" إن ابني هذا سيد ولعل الله أن يصلح به بين فئتين من المسلمين \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٧٢) قال: حدثنا خلاد، قال: حدثنا مسعر، عن حبيب بن أبي ثابت، عن أبي الشعثاء، فذكره.","vol":"11","page":571},{"text":"٩١٩١ - (م) قيس بن عباد - ﵁ - قال: «قلت لعمار: أرأيتم صَنِيعكمْ هذا الذي صَنَعْتمْ في أمرِ عليٍّ، أرأيًا رأيتموه، أم شيئًا عهده إليكم رسولُ الله - ﷺ-؟ فقال: مَا عَهِدَ إلينا رسول الله - ﷺ- شيئًا لم يعهده إلى الناس كافة، ولكن أخبرني حذيفة أن رسول الله - ﷺ-: أعلمه اثني عشر مُنَافِقًا، منهم ثمانية لا يدخلون الجنة حتى يلج الجمل في سَمّ الخياط، وأربعةٌ لم أحفظ ما قال [شُعبة] فيهم» .\nوفي رواية: «ثمانية [منهم] تكفيكهم الدُّبَيلة - سراج من النار يظهر في أكتافهم- حتى يَنْجُمَ في صُدُورهِم» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ينجُم) نجم الشيء ينجم بالضم، نجومًا: ظهر وطلع.\n_________\n(١) رقم (٢٧٧٩) في صفات المنافقين في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣١٩) قال: حدثنا محمد بن جعفر. (ح) وحجاج. وفي (٥/٣٩٠) قال: حدثنا أسود بن عامر. ومسلم (٨/١٢٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أسود بن عامر. وفيه (٨/١٢٢) قال: حدثنا محمد بن المثنى، ومحمد بن بشار، قالا: حدثنا محمد بن جعفر.\nثلاثتهم - محمد بن جعفر، وحجاج، وأسود - قالوا: حدثنا شعبة، قال: سمعت قتادة، قال: سمعت أبا نضرة، عن قيس بن عباد، فذكره.\n* وأخرجه أحمد (٤/٢٦٢) قال: حدثنا عبد الصمد، قال: حدثنا همام، قال: حدثنا قتادة، عن أبي نضرة، عن قيس بن عباد. قال: قلت لعمار بن ياسر ... فذكر الحديث مختصرا على أوله، لم يذكر فيه حديث حذيفة.","vol":"11","page":572},{"text":"٩١٩٢ - (م) أبو الطفيل - ﵁ - قال: «كان بين رجل من ⦗٥٧٣⦘ أهل العقَبة وبين حذيفة بعضُ ما يكون بين الناس، فقال: أنشُدُكَ الله، كم كان أصحاب العقبة؟ قال: فقال له القوم: أخبره إذ سَأَلَكَ، فقال: كُنَّا نُخْبَر أنهم أربعة عشر، فإن كنتَ منهم فقد كان القوم خمسة عشر، وأشْهدُ بالله أن اثني عشر منهم حَرْبٌ لله ولرسوله في الحياة الدنيا، ويوم يقوم الأشهاد، وعذَر ثلاثة، قالوا: ما سمعنا مُنَادِيَ رسول الله - ﷺ-، ولا علمنا بما أراد القوم، وقد كان في حَرَّةٍ، فمشى، فقال: إن الماء قليل، فلا يَسْبِقْني إليه أحد، فَوَجَدَ قومًا قد سبقوه، فلعنهم يومئذ» أخرجه مسلم (١) .\nقد يظن بعض من لا علم عنده، أن أصحاب العقبة المذكورين في هذا الحديث: هم أصحابُ العقبة الذين بايَعوا النبيَّ - ﷺ- في أول الإسلام، وحاشاهم من ذلك، إنما هؤلاء قوم عَرَضُوا لرسولِ الله - ﷺ- في عقبة صَعِدَها لما قَفَلَ مِنْ غَزوة تبوك، وقد كان أمر مناديًا، فنادى «لا يَطْلُع العقبةَ أحدٌ» فلما أخذها النبيُّ - ﷺ- عَرَضُوا له وهم مُتلَثِّمُونَ، لِئَلا يُعْرَفوا، أرادوا به سوءًا، فلم يُقدرهم الله تعالى.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَرَّة): الأرض التي يكون فيها حِجارة سود.\n_________\n(١) رقم (٢٧٧٩) في صفات المنافقين في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٩٠) قال: حدثنا محمد بن عبد الله بن الزبير، وأبو نعيم. وفي (٥/٤٠٠) قال: حدثنا أبو نعيم. وفي (٥/٤٠١) قال: حدثنا وكيع. ومسلم (٨/١٢٣) قال: حدثنا زهير بن حرب، قال: حدثنا أبو أحمد الكوفي.\nثلاثتهم - محمد بن عبد الله بن الزبير أبو أحمد، وأبو نعيم، ووكيع - عن الوليد بن جميع، عن أبي الطفيل، فذكره.\n(*) رواية أبي نعيم عند أحمد (٥/٤٠٠): «خرج رسول الله -ﷺ- يوم غزوة تبوك. قال: فبلغه أن في الماء قلة الذي يرده، فأمر مناديا فنادى في الناس: أن لا يسبقني إلى الماء أحد. فأتى الماء وقد سبقه قوم، فلعنهم» .\n(*) رواية وكيع: «أن النبي -ﷺ- كان في سفر، فبلغه عن الماء قلة، فقال: لا يسبقني إلى الماء أحد» .","vol":"11","page":572},{"text":"٩١٩٣ - (خ) عائشة - ﵂ - قالت: قال النبيُّ - ﷺ-: ⦗٥٧٤⦘ «ما أظن فلانًا وفلانًا يَعرِفَانِ من دِيننا شيئًا» .\nقال الليث: كانا رجلين من المنافقين.\nوفي رواية قالت: «دخل النبيُّ - ﷺ- يومًا، وقال: يا عائشة، ما أظن فلانًا وفلانًا يَعْرِفان دِيننا الذي نحن عليه» أخرجه البخاري (١) .\n_________\n(١) ١٠ / ٤٠٥ في الأدب، باب ما يجوز من الظن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٢٣) قال: حدثنا سعيد بن عفير. وفي (٨/٢٤) قال: حدثنا ابن بكير.\nكلاهما - ابن عفير، ويحيى بن بكير- قالا: حدثنا الليث، عن عُقيل، عن ابن شهاب، عن عروة، فذكره.","vol":"11","page":573},{"text":"٩١٩٤ - (م) سلمة بن الأكوع - ﵁ - قال: «عُدنا مع رسول الله - ﷺ- رَجُلًا مَوْعُوكًا، قال: فوضعتُ يدي عليه، فقلت: والله ما رأيت كاليوم رجُلًا أشدَّ حَرًّا، فقال رسولُ الله - ﷺ-: ألا أخبركم بأشدَّ حَرًّا منه يوم القيامة؟ هَذَيْنَكِ الرجلين [الراكبين] المقفِّيَيْن- لرجلين حينئذ من أصحابه (١)» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوعك): الحُمَّى، وقيل: ألمها، والمراد به المرض.\n(رجل مُقَفٍّ): إذا ولاَّك ظهره وقفاه ذاهبًا.\n_________\n(١) قال النووي في \" شرح مسلم \": سماهما \" من أصحابه \" لإظهارهما الإسلام والصحبة، لا أنهما ممن نال فضيلة الصحبة.\n(٢) رقم (٢٧٨٣) في صفات المنافقين في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٨/١٢٤) قال: حدثني عباس بن عبد العظيم العنبري، قال: حدثنا أبو محمد النضر بن محمد بن موسى اليمامي، قال: حدثنا عكرمة، قال: حدثنا إياس، فذكره.","vol":"11","page":574},{"text":"٩١٩٥ - (خ) الأسود [بن يزيد النخعي] قال: «كُنَّا في حلقة عبد الله بن مسعود، فجاء حذيفة، حتى قام علينا، فسلَّم، ثم قال: لقد أُنزل ⦗٥٧٥⦘ النفاق على قوم خيرٍ منكم، فقلنا: سبحان الله! فإن الله ﷿ يقول: ﴿إنَّ المنافقينَ في الدَّرْكِ الأسفلِ من النار﴾ [النساء: ١٤٥] فَتَبسَّم عبد الله، وجلس حذيفة في ناحية المسجد، فقام عبد الله وتفرّق أصحابه، فرماني بالحصباء، فأتيته، فقال حذيفة: عجبت من ضحكه، وقد علم ما قلتُ، لقد أنزل النفاق على قوم كانوا خيرًا منكم، ثم تابوا فتاب الله عليهم» . أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدرك الأسفل): الطبق الأسفل من النار، والنار دَرَكاتٌ، لأنها مطبقة بعضها فوق بعض.\n(لقد أُنزِل النفاق على قوم خير منكم، ثم تابوا، فتاب الله عليهم) مقصوده أن جماعة من المنافقين صَلُحوا واستقاموا، وكانوا خيرًا من أولئك التابعين الذين كان يخاطبهم، لمكان الصحبة والصلاح، فممن كان منافقًا وصلح أمره واستقام: مُجَمِّع، ويزيد، ابنا جارية ابن عامر، فكأنه أشار بالحديث إلى تقلُّب القلوب.\n_________\n(١) ٨ / ٢٠٠ في تفسير سورة النساء، باب ﴿إن المنافقين في الدرك الأسفل من النار﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٦٢) . والنسائي في الكبرى «تحفة الأشراف» (٣٣٠٢) عن محمد بن يحيى بن محمد.\nكلاهما - البخاري، ومحمد - عن عمر بن حفص بن غياث، قال: حدثنا أبي، قال: حدثنا الأعمش، قال: حدثني إبراهيم، عن الأسود، فذكره.","vol":"11","page":574},{"text":"٩١٩٦ - (خ) ابن أبي مليكة قال: «أدركتُ ثلاثين من أصحاب رسولِ الله - ﷺ- قد شهدوا بَدْرًا، كُلُّهم يخاف النفاق على نفسه، ولا يأمن ⦗٥٧٦⦘ المَكر على دِينه، ما منهم من أحد يقول: إنّه على إيمان جبريل وميكائيل» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ١ / ١٠١ في الإيمان، باب خوف المؤمن من أن يحبط عمله وهو لا يشعر، قال الحافظ في \" الفتح \": هذا التعليق وصله ابن أبي خيثمة في تاريخه لكن أبهم العدد، وكذا أخرجه محمد بن نصر المروزي مطولًا في كتاب الإيمان له، وعينه أبو زرعة الدمشقي في تاريخه من وجه آخر مختصرًا كما هنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري تعليقا في كتاب الإيمان باب: خوف المؤمن أن يحبط عمله وهو لا يشعر.\nقال الحافظ في «الفتح»: هذا التعليق وصله ابن أبي خيثمة، في «تاريخه» لكن أبهم العدد، وكذا أخرجه محمد بن نصر المروزي مطولا في كتاب الإيمان له، وعينه أبو زرعة الدمشقي في «تاريخه» من وجه آخر مختصرا كما هنا.","vol":"11","page":575},{"text":"<span data-type=\"title\" id=toc-2043>الكتاب الثامن: في النجوم</span>\n٩١٩٧ - (د) عبد الله بن عباس - ﵄ - أَنَّ رسولَ الله - ﷺ- قال: «مَنِ اقْتَبَسَ بابًا من علم النجوم لغير ما ذكر الله، فقد اقتبس شعبة من السّحر، المنجّم كاهن، والكاهن ساحر، والساحر كافر» .\nوفي رواية: «مَنِ اقتبس علمًا من النجوم اقتبس شعبة من السحر، زاد ما زاد» أخرج أبو داود الثانية (١)، والأولى ذكرها رزين.\n_________\n(١) رقم (٣٩٠٥) في الطب، باب في النجوم، ورواه أحمد في \" المسند \" ١ / ٢٢٧ و٣١١، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٢٧) (٢٠٠٠) قال: حدثنا يحيى. وفي (١/٣١١) ٢٨٤١) قال: حدثنا روح. وعبد بن حميد (٧١٤) قال: حدثنا مسلم بن إبراهيم. قال: حدثنا الحارث بن عبيد. وأبو داود (٣٩٠٥) قال: حدثنا أبو بكر بن أبي شيبة، ومسدد، قالا: حدثنا يحيى. وابن ماجة (٣٧٢٦) قال: حدثنا أبو بكر قال: حدثنا يحيى بن سعيد.\nثلاثتهم - يحيى، وروح، والحارث - عن عبيد الله بن الأخنس أبي مالك، عن الوليد بن عبد الله، عن يوسف بن ماهك، فذكره.","vol":"11","page":576},{"text":"٩١٩٨ - (خ م ط د س) زيد بن خالد - ﵁ - قال: «صَلَّى بنا رسول الله - ﷺ- صلاةَ الصبح بالحديبية في إثر سماء كانت من الليل، فلما انصرف، أَقبل على الناس فقال: هل تدرون ماذا قال ربكم؟ قالوا: الله ⦗٥٧٧⦘ ورسوله أعلم، قال: قال: أصبح من عبادي مؤمن بي وكافر، فأما من قال: مُطِرْنا بفضل الله ورحمته، فذلك مؤمن بي، كافر بالكوكب، وأما من قال: مُطِرْنَا بِنَوءِ كذا وكذا، فذلك كافر بي، مؤمن بالكوكب» . أخرجه البخاري ومسلم والموطأ وأبو داود.\nوفي رواية النسائي قال: «مُطِرَ الناسُ على عهد رسولِ الله - ﷺ- فقال: أَلم تسمعوا ما قال ربُّكم الليلة؟ قال: ما أَنْعَمْتُ على عبادي من نعمة إلا أصْبَحَ طائفةٌ منهم بها كافرين، يقولون: مُطِرْنَا بِنَوءِ كذا ونَوْءِ كذا، فأما من آمن بي وحَمِدَني على سُقْيَاي: فذلك الذي آمن بي وكفر بالكوكب، وأما من قال: مُطِرْنا بنَوء كذا وكذا، فذلك الذي كفر بي وآمن بالكوكب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (إثر سماء) السماء هاهنا: المطر، سُمِّي بذلك، لأنه ينزل من السماء.\n(النَّوْء): واحد الأنواء، وهي ثمان وعشرون منزلة، ينزل القمر كلَّ ليلة في منزلةٍ منها، ويسقط في الغرب كلَّ ثلاث عشرة ليلة منزلةً مع طلوع ⦗٥٧٨⦘ الفجر، وتطلع أخرى مقابِلَها، فتنقضي جميعها مع انقضاء السنة، وكانت العرب تزعم أن مع سقوط المنزلة، وطلوع رقيبها: يكون مَطر، فينسبون المطر إلى المنزلة، ويقولون: «مُطِرْنا بِنَوءِ كذا» وإنما سُمِّي نؤءًا، لأنه إذا سقط الساقط مها بالمغرب ناء الطالع بالمشرق، ينوء نوءًا، أي: نهض وطلع، وقيل: إن «النوء» هو الغروب، فهو من الأضداد، قال أبو عبيد: لم نسمع في النوء أنه السقوط إلا في هذا الموضع، وإنما غلّظ النبيُّ - ﷺ- في أمر الأنواء، لأن العرب كانت تنسب المطر إليها، فأما من جعل المطر من فعل الله تعالى، وأراد بقوله: «مُطِرْنا بنوء كذا» أي: في وقت كذا، وهو هذا النوء الفلاني، فإن ذلك جائز، فقد قيل: «إن عمر بن الخطاب ﵁ أراد أن يستسقي، فنادى بالعباس بن عبد المطلب: كم بقي من نَوْء الثريا؟ فقال: إنَّ العلماء بها يزعمون أنها تعترض في الأفق سبعًا بعد وقوعها» فما مضت تلك السبع حتى غِيْثَ الناس، وأراد عمر: كم بقي من الوقت الذي قد جَرَتِ العادة أنه إذا تمَّ أتى الله بالمطر، وأما قوله: «كافر بي» فيحتمل أنه أراد به الكفر الذي هو ضد الإيمان، و[يحتمل] أنه أراد به الكفر الذي هو ضدّ الشرك، يعني أنه كَفَر نعمةَ الله، حيث نسبها إلى غيره.\nوعلم النجوم المنهي عنه: هو ما يدّعيه أهل التنجيم من علم الكائنات والحوادث التي لم تقع وستجيء في المستقبل، وأنهم يدركون معرفتها بِتَسْيِير ⦗٥٧٩⦘ الكواكب، وانتقالاتها واجتماعها وافتراقها، وأن لها تأثيرًا اختياريًا في العالم، فأما من يعرف من النجوم لمعرفة الأوقات، والاهتداء بها في الطرقات، ومعرفة القبلة، وأشباه ذلك، فليس به بأس.\n_________\n(١) رواه البخاري ٢ / ٢٧٧ في صفة الصلاة، باب يستقبل الإمام الناس إذا سلم، وفي الاستسقاء، باب قول الله تعالى: ﴿وتجعلون رزقكم أنكم تكذبون﴾، وفي المغازي، باب غزوة الحديبية، وفي التوحيد، باب قول الله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٧١) في الإيمان، باب بيان كفر من قال: مطرنا بالنوء، والموطأ ١ / ١٩٢ في الاستسقاء، باب الاستمطار بالنجوم، وأبو داود رقم (٣٩٠٦) في الطب، باب في النجوم، والنسائي ٣ / ١٦٥ في الاستسقاء، باب كراهية الاستمطار بالكواكب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه مالك في «الموطأ» (١٣٦) . وأحمد (٤/١١٧) قال: قرأت على عبد الرحمن (ح) وحدثنا إسحاق. والبخاري (١/٢١٤) قال: حدثنا عبد الله بن مسلمة. وفي (٢/٤١) . وفي «الأدب المفرد» (٩٠٧) قال: حدثنا إسماعيل. ومسلم (١/٥٩) قال: حدثنا يحيى بن يحيى. وأبو داود (٣٩٠٦) قال: حدثنا القعنبي. والنسائي في «عمل اليوم والليلة» (٩٢٥) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن القاسم.\nستتهم - عبد الرحمن، وإسحاق، وعبد الله بن مسلمة القعنبي، وإسماعيل بن أبي أويس، ويحيى، وابن القاسم - عن مالك.\n٢ - وأخرجه الحميدي (٨١٣) . وأحمد (٤/١١٦) . والبخاري (٩/١٧٧) قال: حدثنا مسدد. والنسائي (٣/١٦٤) . وفي «عمل اليوم والليلة» (٩٢٤) قال: أخبرنا قتيبة.\nأربعتهم - الحميدي، وأحمد، ومسدد، وقتيبة - قالوا: حدثنا سفيان.\n٣ - وأخرجه أحمد (٤/١١٥) قال: حدثنا عبد الرزاق، قال: حدثنا معمر.\n٤ - وأخرجه البخاري (٥/١٥٥) قال: حدثنا خالد بن مخلد، قال: حدثنا سليمان بن بلال.\nأربعتهم - مالك، وسفيان، ومعمر، وسليمان - عن صالح بن كيسان، عن عبيد الله بن عتبة بن مسعود، فذكره.","vol":"11","page":576},{"text":"٩١٩٩ - (م س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ -: «ألم تَرَوْا إلى ما قال ربُّكم؟ قال: ما أنعمتُ على عبادي من نعمة إلا أصبح فريق منهم بها كافرين، يقولون: الكوكبُ، وبالكوكب» .\nوفي رواية: أنَّ رسول الله - ﷺ - قال: «ما أنزل الله من السماء من بركة إلا أصبح فريق من الناس بها كافرين، يُنْزِلُ الله الغيثَ، فيقولون: الكوكبُ كذا وكذا» أخرجه مسلم.\nوفي رواية النسائي، قال: قال رسولُ الله - ﷺ -: «قال الله ﷿: ما أنعَمْتُ على عبادي من نعمة إلا أصبح فريق منهم بها كافرين، يقولون: الكوكبُ، وبالكوكب» (١) .\n_________\n(١) روه مسلم رقم (٧٢) في الإيمان، باب بيان كفر من قال: مطرنا بالنوء، والنسائي ٣ / ١٦٤ في الاستسقاء، باب كراهية الاستمطار بالكواكب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٦٢) قال: حدثنا هارون - هو ابن معروف - قال: حدثنا عبد الله بن وهب. وفي (٢/٣٦٨) قال: حدثني هيثم بن خارجة، قال: حدثنا رشدين بن سعد. ومسلم (١/٥٩) قال: حدثنا حرملة بن يحيى وعمرو بن سواد العامري ومحمد بن سلمة المرادي، قال المرادي: حدثنا عبد الله بن وهب، وقال الآخران: أخبرنا ابن وهب. والنسائي (٣/١٦٤) . وفي «عمل اليوم والليلة» (٩٢٣) قال: أخبرنا عمرو بن سواد بن الأسود بن عمرو قال: أنبأنا ابن وهب.\nكلاهما - عبد الله بن وهب، ورشدين بن سعد - عن يونس بن يزيد، عن ابن شهاب، عن عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"11","page":579},{"text":"٩٢٠٠ - (س) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ -: «لو أَمْسَكَ الله القَطْر عن عباده خمس سنين (١)، ثم أرسله، لأَصْبَحَتْ طائفةٌ من الناس كافرين، يقولون: سُقِينا بِنَوءِ المِجْدَح» . ⦗٥٨٠⦘ أخرجه النسائي (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِجْدَح) بكسر الميم: نجم يقال له: «الدَّبَران»، وبعضهم يضم الميم.\n_________\n(١) في المطبوع: خمسين سنة.\n(٢) ٣ / ١٦٥ في الاستسقاء، باب كراهية الاستمطار بالكواكب، وفي سنده عتاب بن حنين، ويقال: ابن أبي حنين: المكي، لم يوثقه غير ابن حبان، وباقي رجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٧٥١) . وأحمد (٣/٧) قالا: حدثنا سفيان. والدارمي (٢٧٦٥) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. والنسائي (٣/١٦٥) قال: أخبرنا عبد الجبار بن العلاء، عن سفيان. وفي «عمل اليوم والليلة» (٩٢٦) قال: أخبرنا أبو داود سليمان بن سيف، قال: حدثنا عفان بن مسلم، قال: حدثنا حماد بن سلمة.\nكلاهما - سفيان، وحماد - عن عمرو بن دينار، عن عتاب بن حنين، فذكره.\n(*) في رواية حماد بن سلمة: «لو حبس الله القطر عن أمتي عشر سنين» .\n(*) وفي رواية عبد الجبار بن العلاء: «خمس سنين» .\n(*) في مسند أحمد، قال سفيان: لا أدري من عتاب.","vol":"11","page":579},{"text":"٩٢٠١ - (ط) أبو هريرة - ﵁ - أنه كان يقول - إذا أصبح وقد مُطِرَ الناس -: «مُطِرْنَا بنَوءِ الفتح، ثم يتلو هذه الآية ﴿ما يفتحِ اللهُ للناسِ من رحمة فلا مُمْسِكَ لها﴾ [فاطر: ٢]» أخرجه الموطأ (١) .\n_________\n(١) ١ / ١٩٢ في الاستسقاء، باب الاستمطار بالنجوم بلاغًا، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (١/٥٥٠) بلاغا عن أبي هريرة، فذكره.","vol":"11","page":580},{"text":"٩٢٠٢ - () قتادة [بن دعامة] قال: «خلق الله هذه النجوم لثلاث، جعلها الله زِينةً للسماء، ورجومًا للشياطين، وعلامات نهتدي بها، فمن تأوَّل فيها غير هذا، فقد أخطأ حظَّه، وأضاع نصيبه، وتكلّف ما لا يعنيه، وما لا علم له به، وما عجز عن علمه الأنبياء والملائكة، صلوات الله عليهم أجمعين» .\nوعن الربيع مثله، وزاد: والله ما جعل الله في نجم حياةَ أحد ولا رِزقَهُ ولا موتَه، وإنما يفترون على الله الكذب، ويتعلَّلون بالنجوم. أخرجه ... (١) .\n⦗٥٨١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرُّجوم) جمع رَجْم، وهو مصدر سُمِّي به ما يرجَم به، ومعنى كونها رجومًا لهم: أن الشهب التي تنقضُّ لرمي الشياطين، منفصلة من نار الكواكب، لا أنهم يرجمون بالكواكب أنفسها، لأنها ثابتة في الفَلَك على حالها، وما ذاك إلا كقَبسٍ يؤخذ من نار، والنار ثابتة في مكانها، وقيل: أراد بالرجوم: الظنون التي تُظَنُّ وتُحزَر، وما يعانيه المنجِّمون من الظنون والحكم على النجوم، وإيّاهم أراد بالشياطين، فإنهم شياطين الإنس، ولذلك جاء في متن أحد الأحاديث: «مَنِ اقتبس بابًا من علم النجوم لغير ما ذكر الله، فقد اقتبس شعبة من السحر، المنجم كاهن، والكاهن ساحر، والساحر كافر» فجعل المنجِّم الذي يتعلَّم النجوم للحكم بها وعليها، وينسب التأثيرات من السعادة وغيرها إليها كافرًا، نعوذ بالله من ذلك، ونسأله العصمة في القول والعمل.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وذكره البخاري تعليقًا ٦ / ٢١١ في بدء الخلق، باب في النجوم إلى قوله: ولا علم له به، قال الحافظ في \" الفتح \": وصله عبد بن حميد من طريق شيبان عنه به، وزاد في آخره: وإن ناسًا جهلة بأمر الله قد أحدثوا في هذه النجوم كهانة، من غرس بنجم كذا كان كذا، ومن سافر بنجم كذا كان كذا، ولعمري ما من النجوم نجم إلا ويولد به الطويل والقصير، والأحمر والأبيض، والحسن والدميم، وما علم هذه النجوم وهذه الدابة وهذا الطائر شيء من هذا الغيب. أهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n ذكره البخاري تعليقا (٦/٢١١) في بدء الخلق باب في النجوم إلى قوله: «ولا أعلم له به» قال الحافظ في «الفتح»: وصله عبد بن حميد من طريق شيبان عنه به، وزاد في آخره: «وإن ناسا جهلة بأمر الله قد أحدثوا في هذه النجوم كهانه، من غرس بنجم كذا كان كذا، ومن سافر بنجم كذا كان كذا، ولعمري ما من النجوم مجم إلا ويولد به الطويل والقصير، والأحمر والأبيض، والحسن والدميم، وما علم هذه النجوم، وهذه الدابة، وهذا الطائر شيء من هذا الغيب» .","vol":"11","page":580},{"text":"<span data-type=\"title\" id=toc-2044>ترجمة الأبواب التي أولها نون، ولم تَرِد في حرف النون</span>\n\n(النهي عن المنكر) في كتاب الأمر بالمعروف من حرف الهمزة.\n(النَّفَل) في كتاب الجهاد من حرف الجيم.\n(نتف الشيب) في كتاب الزينة من حرف الزاي.\n(النقوش) في كتاب الزينة من حرف الزاي.\n(النبيذ) في كتاب الشراب من حرف الشين.\n(النصر) في كتاب الصحبة من حرف الصاد.\n(النميمة) في كتاب الغيبة من حرف الغين.\n(النوائب) في كتاب الفضائل من حرف الفاء.\n(النفخ والنشور) في كتاب القيامة من حرف القاف.\n(النار) في كتاب القيامة من حرف القاف.\n(النوح) في كتاب الموت من حرف الميم.","vol":"11","page":582},{"text":"<span data-type=\"title\" id=toc-2045>حرف الهاء </span>(١)\nويشتمل على ثلاثة كتب\nكتاب الهجرة، كتاب الهدية، كتاب الهبة\n<span data-type=\"title\" id=toc-2046>الكتاب الأول: في ذكر الهجرتين</span>\n٩٢٠٣ - (خ) عائشة - ﵂ - قالت: «لَمْ أَعْقِلْ أبوَيَّ قَطُّ إلا وهما يدينان الدِّينَ، ولم يمرَّ علينا يومٌ إلا يأتينا فيه رسولُ الله - ﷺ- طَرَفَي النهار، بُكْرَةً وعَشِيّةً، فلما ابْتُليَ المسلمون، خرج أبو بكر مهاجرًا نحو أرض الحبشة، حتى إذا بلغَ بَرْكَ الغِماد، لَقِيَهُ ابنُ الدُّغُنَّة (٢) - وهو سيد القارَة - فقال: أين تريد يا أبا بكر؟ فقال أبو بكر: أخرجني قومي، وأريد أن أَسِيحَ في الأرض فأعبدَ ربي، فقال ابن الدُّغُنَّة: فإن مِثْلَكَ يا أبا بكر لا يَخْرُج ولا يُخْرَج، إنك تكْسِبُ المعدُومَ، وتَصِلُ الرحم، وتحمل الكَلّ، وتَقْرِي الضيف، وتُعين على نوائب الحق، فأنا لك جار، فارجع فاعْبُدْ رَبّك ببلدك، فرجع، ⦗٥٨٤⦘ وارتحَلَ معه ابنُ الدُّغُنَّة، فطاف ابن الدُّغُنَّة [عَشِيَّةً] في أشراف كفار قريش، فقال لهم: إن أبا بكر لا يخْرُجُ مثلُه [ولا يُخْرَج] أَتُخْرِجُونَ رَجُلًا يكْسِب المعدوم، ويصل الرحم، ويحمل الكَلّ، ويَقْري الضيف، ويعين على نوائب الحق؟ فلم تُكَذِّب قريش بجوار ابن الدُّغُنَّة - وفي رواية: فأنفذت قريش جوار ابنِ الدُّغُنَّة - وآمنوا أبا بكر، وقالوا لابن الدُّغُنَّة: مُرْ أبا بكر فَلْيَعْبُدْ رَبَّهُ في داره، وليُصَلِّ فيها، وليقرأ ما شاء، ولا يؤذينا بذلك، ولا يَسْتَعْلِنْ به، فإنا نخشى أَن يَفْتِنَ نساءنا وأبناءنا، فقال ذلك ابن الدُّغُنَّة لأبي بكر، فلبث أبو بكر بذلك يَعْبُدُ ربه في داره، ولا يَسْتَعْلِن بصلاته، ولا يقرأ في غير داره، ثم بَدَا لأبي بكر، فابتَنَى مسجدًا بفناء داره، وكان يصلِّي فيه [ويقرأ القرآن]، فيتَقَصَّفُ (٣) عليه نساء المشركين وأبناؤهم [وهم] يُعجَبون منه، وينظرون إليه، وكان أبو بكر رجُلًا بَكَّاء، لا يملك عينيه إذا قرأ القرآن، فأفزع ذلك أشراف قريش من المشركين، فأرسلوا إلى ابنِ الدُّغُنَّة، فقَدِمَ عليهم، فقالوا: إنَّا كُنَّا أَجَرْنا أبا بكر بجوارك على أن يعبدَ ربه في داره، فقد جاوز ذلك، فابتنى مسجدًا بفناء داره، فأَعْلَنَ بالصلاة والقراءة فيه، وإنَّا قد خشينا أن يَفْتِنَ نساءنا وأبناءنا، فانْهَهُ (٤)، فإن أحبَّ أن يقتصِر على أن يعبدَ ربه في داره فَعَل، وإن أبى إلا أن يُعلِنَ بذلك، فَسَلْهُ أن يَرُدَّ إليك ذِمَّتَك، فإنا قد كَرِهْنا أن نُخْفِرَك، ولَسْنا مُقِرِّين لأبي بكر الاستعلانَ، قالت عائشة: فأتى ابنُ ⦗٥٨٥⦘ الدُّغُنَّة إِلى أبي بكر، فقال: قد عَلِمْتَ الذي عاقَدْتُ لك عليه، فإما أن تقتصر على ذلك، وإما أن ترْجِعَ إِليَّ ذِمَّتي، فإني لا أُحِبُّ أن تسمعَ العربُ أني قد أُخْفِرْتُ ذِمَّتي في رجلٍ عَقَدْتُ له، فقال له أبو بكر: فإني أردُّ إليك جِوَارَك، وأرضى بجوار الله - والنبيُّ - ﷺ- يومئذ بمكة - فقال النبيُّ - ﷺ- للمسلمين: إني أُرِيتُ دارَ هِجْرَتِكم، سَبَخَةً ذاتَ نَخْلٍ بين لابَتَيْن - وهما الْحَرَّتَان - فهاجَرَ مَنْ هاجَر قِبَلَ المدينة، ورجع عامَّةُ مَنْ كان بأرض الحبشة إلى المدينة، وتَجَهَّزَ أبو بكر قِبَلَ المدينة، فقال رسولُ الله - ﷺ-: [على رِسْلِكَ] فإني أرجو أن يُؤذَنَ لي، فقال أبو بكر: وهل ترجو ذلك بأبي أنت؟ قال: نعم، فحَبَس أبو بكر نَفْسَه على رسولِ الله - ﷺ-[ليصحبه] وعَلَفَ راحِلَتَيْنِ كانتا عنده مِنْ وَرَق السَّمُر - وهو الخَبَط - أربعة أشهر» .\nقال ابن شهاب: قال عروة: قالت عائشة: «فبينا نحن يومًا جُلُوسٌ في بيت أبي بكر في نَحْرِ الظَّهيرة، قال قائل لأبي بكر: هذا رسولُ الله - ﷺ- مُتَقَنِّعًا، في ساعةٍ لم يكن يأتينا فيها، فقال أبو بكر: فِدًا له أبي وأُمي، والله ما جاء به في هذه الساعة إلا أَمرٌ، قالت: فجاء رسولُ الله - ﷺ- فاستأذَن، فأذِن له، فدخل، فقال النبيُّ - ﷺ- لأبي بكر: أَخْرِج مَنْ عِندك، فقال أبو بكر: إنما هم أهلك - بأبي أنت يا رسولَ الله - قال: فإني قد أُذِنَ لي في الخروج، قال أبو بكر: الصحابة، بأبي أنتَ يا رسولَ الله، فقال رسولُ الله - ﷺ-: نعم، قال أبو بكر: فَخُذْ - بأبي أنت يا رسولَ الله ⦗٥٨٦⦘ إحدى راحلَتَيَّ هاتين، فقال رسولُ الله - ﷺ-: بالثمن، قالت [عائشة]: فجهَّزنا [هما] أَحَثَّ الجَهاز، ووضعنا لهما سُفْرَةً في جِرَاب، فقطَعَتْ أسماءُ بنت أبي بكر قِطْعَةً من نِطاقها، فَرَبَطَتْ به على فَمِ الجرابِ، فبذلك سُمِّيَتْ ذاتَ النِّطاق (٥)، قالت: ثم لَحِقَ رسول الله - ﷺ- وأبو بكر بِغَارٍ في جبل ثَور، فكَمَنَا فيه ثلاث ليال، يبيت عندهما عبد الله بن أبي بكر، وهو غلامٌ شابٌّ ثَقِفٌ لَقِن، يَدَّلج من عندهما بسَحَر، فيصبح مع قريش بمكة كبائت، فلا يسمع أمرًا يُكادان به إلا وَعَاهُ، حتى يأتيَهما بخبر ذلك حين يختلط الظلام، ويرعَى عليهما عامر بن فُهَيرة - مولى أبي بكر - مِنْحَةً من غَنم، فيُريحها عليهما حين تذهب ساعةٌ من العِشاء، فيبيتان في رِسْلٍ - وهو [لَبَنُ] منحتِهما ورضيفُهما - حتى يَنْعِق بها عامر بن فُهيرة بِغَلَس، يفعل ذلك [في] كلِّ ليلةٍ من تلك الليالي الثلاث، واستأجر رسولُ الله - ﷺ- وأبو بكر رَجُلًا مِنْ بني الدِّيل - وهو من بني عبد بن عديّ - هادِيًا خِرِّيتًا - والخِرِّيت: الماهرُ بالهداية - قد غَمَسَ حِلْفًا في آل العاص بن وائل السَّهمي، وهو على دِين كُفَّار قريش، فأمِنَاه، فدفعا إليه راحلتيهما وواعداه غارَ ثور بعد ثلاث ليال براحلتيهما، فأتاهما صُبح ثلاث، فارتحلا وانطلق معهما ابن فهيرة، والدليل الدِّيلْي، فأخذ بهم طَرِيقَ السواحل» وفي رواية «طريق السَّاحل» .\nقال ابن شهاب: فأخبرني عبد الرحمن بن مالك المُدْلِجِيُّ - وهو ابن ⦗٥٨٧⦘ أخي سُراقة بن جُعْشُم - أن أباه أخبره: أنه سمع سُرَاقة بن جُعْشُمٍ يقول: «جاءنا رُسُل كفار قريش يجعلون في رسول الله - ﷺ- وأبي بكر دِيةَ كُلِّ واحد منهما من قتله أو أسره، فبينا أنا جالسٌ في مجلس قومي بني مُدْلج، أقبل رجل منهم حتى قام علينا ونحن جلوس، فقال: يا سُرَاقة، إني قد رأيتُ آنفًا أسْوِدَةً بالسّاحل، أُراها محمدًا وأصحابه، قال سراقة: فعرفتُ أنهم هم، فقلت له: إنهم ليسوا بهم، ولكنك رأيتَ فلانًا وفلانًا انطلقوا بأعيننا، [يبتغون ضالَّةً لهم]، ثم لبثت في المجلس ساعة، ثم قُمتُ فدخلت، فأمرت جاريتي أن تخرج بفرسي وهي من وراء أَكَمَة، فتحبسها عليَّ، وأخَذْتُ رُمْحي، فخرجت به من ظهر البيت، فخططت بزُجّهِ الأرض، وخفَضْتُ عاليَه، حتى أتيت فرسي فركبتها، فرفعتها تُقْرِّب بي، حتى دنوتُ منهم، فعَثَرتْ بي فرسي، فَخَرَرْتُ عنها، فقمت فأهويتُ بيدي إلى كنانتي فاستخرجتُ منها الأزلام، فاستقسمتُ بها: أضُرُّهم أم لا؟ فخرج الذي أكره، فركبت فرسي - وعصيتُ الأزلام - تُقرِّب بي، حتى [إذا] سمعتُ قراءةَ رسولِ الله - ﷺ- وهو لا يلتفت، وأبو بكر يُكثِر الالتفات: ساخَتْ يَدَا فرسي في الأرض حتى بلغتا الركبتين، فخررت عنها، ثم زَجَرتها فَنَهضَتْ، فلم تكد تُخرج يديها، فلما استوت قائمة إذا لأثر يَدَيْهَا عُثَان ساطع في السماء مثل الدخان، فاستقسمتُ بالأزلام، فخرج الذي أكره فناديتُهم بالأمان، فوقفوا، فركبت فرسي حتى جئتهم، ووقع في ⦗٥٨٨⦘ نفسي - حين لقيتُ ما لقيتُ مِنَ الحبس عنهم - أن سَيَظْهَرَ أمْرُ رسولِ الله - ﷺ- فقلت له: إنَّ قومَكَ قد جعلوا فيك الدِّيَةَ - وأخبرتُهم أخبار ما يريد الناس بهم - وعَرضْتُ عليهم الزادَ والمتاع، فلم يَرْزَآني شيئًا، ولم يسألاني، إلا أن قال: أخْفِ عَنّا ما استطعتَ، فسأَلته أن يكتبَ لي كتابَ أمْنٍ، فأمر عامرَ بن فُهَيرة، فكتب لي في رُقعةٍ من أدَم، ومضى رسولُ الله - ﷺ-» .\nقال ابن شهاب: فأخبرني عروةُ بن الزبير: أنَّ رسولَ الله - ﷺ- لَقِيَ الزبير في ركب من المسلمين كانوا تجارًا قافِلِينَ من الشام، فكسا الزبيرُ رسولَ الله - ﷺ- وأبا بكر ثيابَ بياضٍ، وسمع المسلمون بالمدينة بمخرَج رسول الله - ﷺ- من مكة، فكانوا يَغْدُون كل غَداة إلى الْحَرَّة فينتظرونه، حتى يردَّهم حَرُّ الظَّهيرة، فانقلبوا يومًا بعدما أطالُوا انتظارهم، فلما آوَوْا إلى بيوتهم أوفَى رَجُلٌ من يهود على أُطُمٍ من آطامهم لأمرٍ ينظر إليه، فَبَصُرَ برسولِ الله - ﷺ- وأصحابه مِبيَّضين، يزولُ بهم السراب، فلم يملك اليهوديُّ أن قال بأعلى صوته: يا معشر العرب، هذا جَدُّكم الذي تنتظرون، قال: فثار المسلمون إلى السلاح، فَتلَقَّوْا رسولَ الله - ﷺ- بظهر الحرّة، فَعَدَل بهم ذات اليمين، حتى نزل بهم في بني عمرو بن عوف، وذلك يوم الاثنين من شهر ربيع الأول، فقام أبو بكر للناس، وجلس رسولُ الله - ﷺ- صامِتًا، فَطَفِقَ مَنْ جاء من الأنصار مِمَّن لم يَرَ رسولَ الله - ﷺ- يُحيِّي أبا بكر حتى ⦗٥٨٩⦘ أصابت الشمسُ رسولَ الله - ﷺ- فأقبل أبو بكر حتى ظَلَّلَ عليه بردائه، فعرفَ الناس رسول الله - ﷺ- عند ذلك، فَلَبِثَ رسول الله - ﷺ- في بني عمرو بن عوف بضعَ عشرةَ ليلة، وأسْسَ المسجدَ الذي أُسِّسَ على التقوى، وصَلَّى فيه رسولُ الله - ﷺ- ثم ركِبَ راحِلتَهُ فسارَ يمشي معه الناسُ، حتى بَرَكَتْ عند مسجدِ الرسول - ﷺ- بالمدينة، وهو يُصَلِّي فيه يومئذ رِجَالٌ من المسلمين، وكان مِرْبَدًا للتمر، لِسَهْل وسُهَيْل - غلامين يتيمين في حَجْرِ أسْعَدَ بن زُرارة - فقال رسولُ الله - ﷺ- حين بَرَكَتْ راحِلَتُهُ: هذا إن شاء الله المنزلُ، ثم دعا رسول الله - ﷺ- الغلامين، فساومهما بالمِرْبد ليتخذه مسجدًا، فقالا: بل نَهَبُه لك يا رسولَ الله، [فأبى رسولُ الله - ﷺ- أن يقبلَه منهما هِبَةً حتى ابتاعه منهما] ثم بناه مسجدًا، وطفق [رسولُ الله]- ﷺ- ينقل معهم اللَّبِنَ في بنيانه، ويقول وهو ينقل اللَّبِن:\nهذا الحِمَالُ لا حِمَالُ خَيْبَرْ ... هذا أَبَرُّ ربَّنا وأطهر\nويقول:\nاللهمَّ إنَّ الأجرَ أجرُ الآخرةْ ... فارحم الأنصارَ والمهاجرةْ\nفتمثَّل بِشِعْرِ رجل من المهاجرين، لم يسمَّ لي.\nقال ابن شهاب: ولم يبلغنا في الأحاديث أنَّ رسول الله - ﷺ- تمثَّل ببيت شعر تامٍّ غيرِ هذه الأبيات. أخرجه بطوله البخاري. ⦗٥٩٠⦘\nوأخرج أيضًا منه طرفًا، أوله قال: «هاجَرَ إِلى الحبشة نفرٌ من المسلمين، وتجهّز أبو بكر مهاجرًا، فقال النبيُّ - ﷺ-: على رِسْلِك، فإني أرجو أن يُؤذَن لي، فقال أبو بكر: أوَ ترجوه بأبي أنت؟ قال: نعم، فحبس أبو بكر نفسه على رسولِ الله - ﷺ-» وذكر نحوًا مما قَدَّمنا إلى قوله: «واستأجر رسولُ الله - ﷺ- وأبو بكر رَجُلًا من بني الدِّيْل» .\nوأخرج منه طرفًا آخر، قالت: «استأذن النبيَّ - ﷺ- أبو بكر في الخروج حين اشتدّ عليه الأذى، فقال له: أقِمْ، فقال: يا رسول الله، أتطمع في أن يؤذَنَ لكَ؟ فكان [رسولُ الله - ﷺ-] يقول: إني لأرجو ذلك، قالت: فانتظره أبو بكر، فأتاه رسول الله - ﷺ- ذات يومٍ ظُهْرًا، [فناداه] فقال له: أخرِجْ مَنْ عندك، قال أبو بكر: إنما هما ابنتاي، فقال: أشعَرْتَ أنه قد أُذِنَ لي في الخروج؟ فقال: يا رسولَ الله الصُّحْبة، فقال النبيُّ - ﷺ-: الصحبة، فقال: يا رسولَ الله عندي ناقتان، [قد] كنت أعددتهما للخروج، فأعطَى النبيَّ - ﷺ- إحداهما، وهي الْجَدْعاء، فركبا فانطلقا، حتى أتيا الغار - وهو بثور - فتواريا فيه، وكان عامر بن فُهيرة غلامًا لعبد الله بن الطفيل بن سَخْبرة، أخو عائشة لأمها، وكانت لأبي بكر مِنْحةٌ، فكان يَرُوحُ بها ويغدو عليهم، ويصبح فيدَّلج إليهما، ثم يَسرَحُ، فلا يفطن له أحدٌ من الرِّعاء، فلما خرجا خرج معهما يُعقبانه، حتى قدما المدينة، فقُتل عامر بن فهيرة يوم بئر معونة. ⦗٥٩١⦘\nقال هشام: فأخبرني أبي قال: لما قُتل الذين ببئر معونة، وأُسِرَ عمرو بن أميةَ الضَّمْري، قال له عامرُ بنُ الطفيل: مَنْ هذا؟ - وأشار إلى قتيل - فقال له عمرو بن أمية: هذا عامرُ بن فُهَيرة، فقال: لقد رأيتُه بَعدَ ما قُتِلَ رُفِعَ إلى السماء، حتى إني لأنظر إلى السماء بينه وبين الأرض، ثم وُضع، فأتى النبيَّ - ﷺ- خبرُهم فنعاهم، فقال: إنَّ أصحابكم قد أُصِيبوا، وإنهم قد سألوا ربَّهم، فقالوا: [ربَّنا] أَخبِرْ عنّا إخوانَنا بما رضينا عنك، ورضيتَ عنا، فأخبرهم عنهم، وأُصيب فيهم يومئذ عروةُ بن أسماء بن الصلت، ومنذر بن عمرو» .\nوفي أخرى قالت: «لَقَلَّ يومٌ كان يأتي على النبيِّ - ﷺ- إلا يأتي فيه بَيْتَ أبي بكر أحدَ طَرَفي النهار، فلما أُذِنَ له في الخروج إلى المدينة، لم يَرُعنا إلا وقد أتانا ظهرًا، فَخُبِّر به أبو بكر، فقال: ما جاء النبيُّ - ﷺ- في هذه الساعة إلا من حَدَثٍ، فلما دخل عليه قال لأبي بكر: أخْرِجْ مَنْ عندك، قال: إنما هما ابنتاي: عائشةُ وأسماء، قال: أشعَرتَ أنه قد أُذِنَ لي في الخروج؟ قال: الصحبةَ يا رسولَ الله، قال: الصحبةَ، يا رسولَ الله، إن عندي نَاقتين أعددتهما للخروج، فخذ إحداهما، قال: قد أخذتُها بالثمن» (٦) .\n⦗٥٩٢⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الدِّين): الطاعة.\n(بَرك الغِماد) بفتح الباء وكسر الغين، ويروى بضمها: اسم موضع بينه وبين مكة خمسُ ليالٍ مما يلي ساحل البحر، وقيل: هو بلد يمان.\n(القارَة) [بتخفيف الراء]: قبيلة، سُمِّي أبوهم بذلك حيث قال: دَعَوْنا قارَةً، لا تُنفِرونا ... فنُجفِلَ مثلَ إجفالِ الظليم\n(تَكسب المعدوم) فيه قولان، أحدهما: أنه لسعده وحَظَّه من الدنيا لا يتعذَّر عليه كسبُ كُلَّ شيءٍ معدوم متعذِّر على سواه، والثاني: أنه لا يُملِّك الشيءَ المعدوم المتعذِّرَ مَنْ لا يقدِر عليه، فهو يصف إحسانه وكرمه وعموم فضله، يقال: كَسَبْتُ مالًا، وكَسَبْت فلانًا مالًا، وأَكْسَبتُه مالًا، و«الكَلّ» ما يثقل حمله، من صلات الأرحام، والقيام بالعيال، وقِرَى الأضياف، ونحو ذلك، ولهذا قرن هذه الأشياء بقوله: «تَكسب المعدوم» والقول الثاني من القولين هو القول، إذ به يحصل الفضل، لا بالأول.\n(نوائب الحق) النوائب: ما ينوب الإنسان من المغارم، وقضاء الحقوق لمن يقصده ويُؤمِّله. ⦗٥٩٣⦘\n(فأنا لك جارٌ) أي: حامٍ وناصرٌ ومُدَافِع.\n(ولا يستعلن به): الاستعلان والإعلان: الإظهار.\n(تقصَّف) الناس عليه، أي: ازدحموا.\n(الذِّمَّة): العَهْدُ والأمان.\n(أخفرتُ الرجل): إذا نَقَضْتَ عهدَه.\n(سبخة): السَّبخ من الأرض: الموضع الذي لا يكاد يُنبت لمُلوحته، وقلَّما يوافق إلا للنخيل.\n(اللاَّبة): الحَرَّة، والحرَّة: الأرض ذات الحجارة السود.\n(على رِسْلك) بكسر الراء: على هِينَتِك.\n(الراحلة): البعير القويُّ على الأحمال والسَّيْر.\n(الظهيرة): أشدُّ الحرّ، و«نحرُها»: أوائلها.\n(النِّطاق): أن تشدَّ المرأة وسطها بحبل أو نحوه، وترفعَ ثوبها من تحته، فتعطفَ طرفًا من أعلاه على أسفله، لئلا ينال الأرض.\n(ثَقِف): ثَقُفَ الرجل ثقافةً، أي صار حاذقًا خفيفًا، فهو ثَقْف، مثال ضَخُم، فهو ضَخْم، وثَقِف أيضًا فهو ثَقِف، وثَقُفٌ، مثل حَذِرٍ وحَذُر، أي: صار حاذقًا فطنًا، ويقال: ثقفت فلانًا في الحرب: إذا لقيته قائمًا به، ملائمًا له، والمراد: أنه ثابت المعرفة بما يحتاج إليه. ⦗٥٩٤⦘\n(لَقِنٌ) اللَّقِنُ: سريع الفهم.\n(أدلج) يدلج: إذا سار من أول الليل، وادّلج يدّلج - بتشديد الدال -: إذا سار من آخره.\n(كدت) الرجل أكيده: إذا طلبتَ له الغوائل ومكرتَ به.\n(مِنحة) الأصل في المنحة: أن يجعل الرجل لبن ناقته أو شاتِه لآخر وقتًا ما، ثم يقع ذلك في كل ما يرزقه المرء ويعطاه، والمنحة والمنيحة واحد، يقال: «ناقة منوح»: إذا بقي لبنها بعدما تذهب ألبان الإبل، فكأنَّها أعطت أصحابها اللبن، ومنحتهم إياه.\n(فيريحها) الرَّواح: ذَهاب العشيِّ، وهو من زوال الشمس إلى الليل.\n(في رِسْلٍ) الرِّسل، بكسر الراء وسكون السين: اللَّبَن.\n(الرضيف): اللبن المرضوف، وهو الذي جعل فيه الرضفة، وهي الحجارة المحماة.\n(نعق الراعي بالغنم) أصل النعيق للغنم، يقال: نعق الراعي بالغنم: إذا دعاها لترجع إليه.\n(بغلس) الغلس: ظلام آخر الليل.\n(غمس) فلان حِلْفًا في آل فلان، أي: أخذ بنصيب من عقدهم وحلفهم، والحِلْف: التحالف. ⦗٥٩٥⦘\n(أسودة): جمع سواد، وهو الشخص.\n(الأكمة): الرَّابية المرتفعة عن الأرض من جميع جوانبها.\n(قَرَّبَ) الفرسُ يُقرِّب تقريبًا: إذا عَدَا عَدْوًا دون الإسراع، وله تقريبان أدنى وأعلى.\n(الكنانة): كالخريطة المستطيلة من جلود تجعل فيها السهام، وهي الجعبة.\n(الأزلام): القداح، واحدها: زُلَم، وزَلَم - بفتح الزاي وضمها، وفتح اللام فيهما - و«القِدْحُ»: السهم الذي لا نَصْل له ولا ريش، وكان لهم في الجاهلية هذه الأزلام، مكتوب عليها الأمر والنهي، وكان الرجل منهم يَضَعُها في كنانته أو في وعائه، ثم يُخرج منها عند عزيمته على أمر ما اتفق له من غير قصد، فإن خرج الآمِرُ مضى على عزمه، وإن خرج الناهي انصرف.\n(الاستقسام) أصل الاستقسام: طلب ما قسم الله له من الأقسام، و«القَسْم»: النصيب المغيب عنه عند طلبه، وذلك محمود إذا طلب من جهته [سبحانه]، وكان أهل الجاهلية يطلبون ما غيب عنهم من ذلك من جهة الأزلام، فما دَلَّتهم عليه فعلوه.\n(ساخت) قوائم الدابة في الأرض: غاصت فيها.\n(عُثنان) العُثنان: الغبار، وأصله الدخان، وجمع عواثن، على غير قياس.\n(الساطع): المرتفع في الجو منتشرًا. ⦗٥٩٦⦘\n(ما رزأت فلانًا شيئًا) أي: ما أصبت منه شيئًا، والمراد: أنهما لم يأخذا منه شيئًا.\n(قافلين) القافل: الراجع من سفره.\n(أوفَى): أشرف واطَّلع.\n(آطامهم) الأُطُم: بِنَاءٌ مرتفع.\n(مبيِّضين) بكسر الياء، أي: هم ذوو ثياب بيض، ومنه المسوِّد بكسر الواو للابس السواد، ولذلك قيل لأصحاب الدعوة العباسية: المسوِّدة.\n(يزول بهم) زال بهم السراب، أي: ظهرت حركتهم فيه للعين.\n(المِربد): البيدر الذي يوضع فيه التمر.\n(الحِمال) بكسر الحاء: من الحمل، والذي يحمل من خيبر هو التمر، ولعله عنى: أن هذا في الآخرة أفضل من ذلك ثوابًا وأحسن عاقبة.\n(أعقبت) الرجل على راحلته: إذا رَكِبَ مرة وركبت أخرى، كأنه ركب عقيب ركوبك.\n_________\n(١) في بعض النسخ تقديم حرف الواو وما يشتمل عليه على حرف الهاء.\n(٢) قال الحافظ في \" الفتح \": بضم المهملة والمعجمة وتشديد النون عند أهل اللغة، وعند الرواة بفتح أوله وكسر ثانيه وتخفيف النون.\nوقال في \" القاموس \": دُغُنّة، كَحُزقّة، أم ربيعة بن رفيع الذي أجار أبا بكر ﵁، أو هي ككلمة، أو كحزمة والصحيح الأول.\n(٣) وفي بعض النسخ: فيتقذف.\n(٤) في المطبوع: فائته.\n(٥) في بعض النسخ: ذات النطاقين، وكلاهما صواب.\n(٦) رواه البخاري ٧ / ١٨٠ - ١٩٣ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة، وفي المساجد، باب المسجد يكون في الطريق من غير ضرر بالناس، وفي البيوع، باب إذا اشترى متاعًا أو دابة فوضعه عند البائع أو مات قبل أن يقبض، وفي الإجارة، باب استئجار المشركين عند الضرورة أو إذا لم يوجد أهل الإسلام، ⦗٥٩٢⦘ وباب إذا استأجر أجيرًا ليعمل له بعد ثلاثة أيام أو بعد شهر أو بعد سنة جاز، وفي الكفالة، باب جوار أبي بكر في عهد النبي ﷺ وعقده، وفي المغازي، باب غزوة الرجيع ورعل وذكوان وبئر معونة، وفي اللباس، باب التصنع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٦/١٩٨) قال: حدثنا عبد الرزاق. عن معمر. والبخاري (١/١٢٨ و٣/١١٦ و١٢٦ و٥/٧٣) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٣/١١٦ و٧/١٨٧ و٨/٢٦) قال: حدثنا إبراهيم بن موسى. قال: أخبرنا هشام، عن معمر. وأبو داود (٤٠٨٣) قال: حدثنا محمد بن داود بن سفيان. قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وابن خزيمة (٢٦٥ و٢٥١٨) قال: حدثنا يونس بن عبد الأعلى الصدفي، قال: أخبرنا ابن وهب، قال: أخبرني يونس بن يزيد.\nثلاثتهم - معمر، وعقيل بن خالد، ويونس بن يزيد - عن ابن شهاب الزهري.\n٢ - وأخرجه أحمد (٦/٢١٢) قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا أبان العطار. والبخاري (٣/٩٠) قال: حدثنا فروة بن أبي المغراء. قال: أخبرنا عللي بن مسهر. وفي (٥/١٣٥) قال: حدثنا عبيد بن إسماعيل. قال: حدثنا أبو أسامة. ثلاثتهم - أبان، وعلي، وأبو أسامة - عن هشام بن عروة.\nكلاهما - الزهري، وهشام - عن عروة، فذكره.\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة، وأثبتنا لفظ رواية عقيل، عند البخاري (٥/٧٣) .","vol":"11","page":583},{"text":"٩٢٠٤ - (خ م) البراء بن عازب - ﵁ - قال: «جاء أبو بكر إلى أبي في منزله، فاشترى منه رَحْلًا، فقال لعازب: ابعث مَعِي ابنَكَ يحمله معي إلى منزلي، فقال لي أبي: احمله فحملته، وخرج أبي معه يَنتَقِد ثمنَه، فقال له أبي: يا أبا بكر كيف صنعتما ليلةَ سَرَيتَ مع رسولِ الله - ﷺ-؟ قال: نعم، أسَرْيَنا ليلتنا كلَّها، حتى قام قائمُ الظَّهيرة، وخلا الطريق فلا يمرُّ فيه ⦗٥٩٧⦘ أحد، حتى رُفِعَتْ لنا صَخْرةٌ طويلة لها ظِلٌّ لم تأتِ عليه الشمس بعدُ، فنزلنا عندها، فأتيتُ الصخرةَ فسوَّيتُ بيديّ مكانًا ينام فيه رسولُ الله - ﷺ- في ظِلِّها، ثم بسطتُ عليه فَروَةً، ثم قلت: نَمْ يا رسولَ الله، وأنا أنفُضُ لك ما حولَك، فنام، وخرجتُ أنْفُضُ ما حوله، فإذا أنا بِراعٍ مقبلٍ بغنمه إلى الصخرة، يريد منها الذي أردنا فلقيته، فقلت: لمن أنت يا غلام؟ فقال: لرجل من أهل المدينة، فقلت: أفي غنمك لبَنٌ؟ قال: نعم، قلت: أفتحلب لي؟ قال: نعم فأخذ شاة، فقلت له: انْفُض الضَّرع من الشعر والتراب والقَذَى - قال: فرأيتُ البراءَ يضرب بيده على الأخرى ينفض - فحلب لي في قَعْبٍ معه كُثْبَةً من لبن، قال: ومعي إِداوة أَرتَوِي فيها للنبيِّ - ﷺ- ليشربَ منها ويتوضأ، قال: فأتيتُ النبيَّ - ﷺ-، فشرب منها وتوضَّأ، وكرهتُ أن أوقِظَهُ من نومه، فوقفتُ قد استيقظ، - وفي رواية: فوافقته استيقظ - فصَبَبْتُ على اللَّبَنِ من الماء حتى برد أسفَلُهُ، فقلت: يا رسولَ الله، اشربْ من هذا اللبن، قال: فشرب حتى رضيتُ، ثم قال: ألَمْ يأْنِ للرَّحيل؟ قلتُ: بلى، قال: فارتحلنا بعد ما زالتِ الشمس، وأتبَعَنَا سُراقة بنُ مالك ونحن في جَلْدٍ من الأرض، فقلت: يا رسولَ الله، أُتِينا، فقال: لا تَحْزَنْ، إنَّ الله معنا، فدعا عليه رسولُ الله - ﷺ-، فارتَطَمَتْ فَرَسُهُ إلى بطنها - أُري - فقال: إني قد علمتُ أنكما [قد] دعوتما عَلَيَّ، فادعوا لي، واللهُ لَكُمَا أن أُردَّ عنكما الطَلَبَ، فدعا رسولُ الله - ﷺ- الله، فنجا، فرجع ⦗٥٩٨⦘ لا يلقَى أحدًا إلا قال: كُفِيتمْ ما هاهنا، فلا يلقى أحدًا إلا ردَّه، [قال]: وَوَفَى لنا» .\nزاد في رواية: «أن سراقة قال: وهذه كِنانتي، فخذ سهمًا منها، فإنك ستمرُّ على إبلِي وغلماني بمكان كذا وكذا، فخذ منها حاجَتَكَ، قال: لا حاجةَ لي في إبلك، فَقَدِمْنا المدينةَ ليلًا، فتنازعوا: أيُّهم ينزِل عليه [رسولُ الله] فقال: أنزِلُ على بني النجار أخوال عبد المطلب، أُكرِمهم بذلك، فَصَعِدَ الرجال والنساء فوق البيوت، وتفرّق الغلمان والخَدَم في الطرق، ينادون: يا محمد يا رسولَ الله، يا محمد يا رسولَ الله» . وفي رواية أخرى: «جاء محمد رسولُ الله» .\nزاد في أخرى: وقال البراء: «فدخلت مع أبي بكر على أهله، فإذا عائشةُ ابنَتُهُ مُضْطجِعَةٌ، قد أصابتها حُمَّى، فرأيتُ أباها يُقَبِّل خدَّها، ويقول: كيف أنتِ يا بُنَيَّة؟» .\nوفي أخرى زيادة: أن البراء قال: «قال أبو بكر - يعني لما خرج مع رسولِ الله - ﷺ- من مكة إلى المدينة - مَرَرْنَا براعٍ، وقد عَطِشَ رسولُ الله - ﷺ- قال أبو بكر الصِّدِّيق: فأخذتُ قَدَحًا فحلبت فيه لرسولِ الله - ﷺ- كُثْبَةً من لَبَنٍ، فأتيته بها، فشرب حتى رَضِيتُ» . ⦗٥٩٩⦘ هكذا وقع مَفْصُولًا من حديث الرَّحْل. أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرَّحْل) سرج البعير - وهو الكور - وقد يراد به القَتب والحداجة.\n(قائم الظهيرة): أشد الحرِّ وسط النهار، وقائمها: وقت استواء الشمس في وسط السماء.\n(كُثبة) الكُثْبَة: القليل من اللبن.\n(أرتوي) فيها الماء، أي: أحمله للوضوء والشرب.\n(ألم يأنِ): ألم يقرب ويجئ وقت الرواح.\n(الجَلد): الأرض الغليظة الصلبة.\n(أُتينا) أُتِيَ الرجل، أي: قصد وطلب، والمراد: أنهم لحقونا وأدركونا.\n(فارتَطَمَتْ) ارتطمت في الوحل: إذا نشبت فيه ولم تكد تتخلص، وارتطم الرجل في أمره: إذا سُدّت عليه مذاهبه.\n_________\n(١) رواه البخاري ٧ / ٢٠٠ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ إلى المدينة، وفي اللقطة، باب من عرف اللقطة ولم يدفعها إلى السلطان، وفي الأنبياء، باب علامات النبوة في الإسلام، وفي الأشربة، باب شرب اللبن، ومسلم رقم (٢٠٠٩) في الزهد، باب في حديث الهجرة ويقال له: حديث الرحل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n متفق عليه:\n١ - أخرجه أحمد (١/٢) (٣) قال: حدثنا عمرو بن محمد أبو سعيد - يعني العنقزي -. والبخاري (٣/١٦٦) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا النضر. وفي (٣/١٦٦ و٥/٣) قال: حدثنا عبد الله بن رجاء. ومسلم (٨/٢٣٧) قال: وحدثنيه زهير بن حرب، قال: حدثنا عثمان بن عمر. (ح) وحدثناه إسحاق بن إبراهيم، قال: أخبرنا النضر بن شميل. أربعتهم - عمرو، والنضر، وعبد الله، وعثمان - عن إسرائيل.\n٢ - وأخرجه أحمد (١/٩) (٥٠) مختصرا، قال: حدثنا محمد بن جعفر. والبخاري (٥/٧٨) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٧/١٤١) قال: حدثني محمود، قال: أخبرنا النضر. ومسلم (٦/١٠٤) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. (ح) وحدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. ثلاثتهم - محمد بن جعفر «غندر»، والنضر، ومعاذ - قال النضر: أخبرنا، وقال الآخران: حدثنا شعبة.\n٣ - وأخرجه البخاري (٤/٢٤٥) قال: حدثنا محمد بن يوسف، قال: حدثنا أحمد بن يزيد بن إبراهيم أبو الحسن الحراني. ومسلم (٨/٢٣٦) قال: حدثني سلمة بن شبيب، قال: حدثنا الحسن بن أعين. كلاهما - أحمد، والحسن - قالا: حدثنا زهير.\n٤ - وأخرجه البخاري (٥/٨٢) قال: حدثنا أحمد بن عثمان، قال: حدثنا شريح بن مسلمة، قال: حدثنا إبراهيم بن يوسف، عن أبيه.\nأربعتهم - إسرائيل، وشعبة، وزهير بن معاوية، ويوسف - عن أبي إسحاق الهمداني، قال: سمعت البراء، فذكره.\n* زاد في رواية عمرو بن محمد أبي سعيد العنقزي، عن إسرائيل: «ومضى رسول الله -ﷺ- وأنا معه حتى قدمنا المدينة، فتلقاه الناس، فخرجوا في الطريق وعلى الأجاجير، فاشتد الخدم والصبيان في الطريق، يقولون: الله أكبر، جاء رسول الله -ﷺ-، جاء محمد، قال: وتنازع القوم أيهم ينزل عليه، قال: فقال رسول الله -ﷺ-: أنزل الليلة على بني النجار أخوال عبد المطلب لأكرمهم بذلك، فلما أصبح غدا حيث أمر. قال البراء بن عازب: أول من كان قد قدم علينا من المهاجرين مصعب بن عمير أخو بني عبد الدار، ثم قدم علينا ابن أم مكتوم الأعمى، أخو بني فهر، ثم قدم علينا عمر بن الخطاب في عشرين راكبا. فقلنا: ما فعل رسول الله -ﷺ-؟ فقال: هو على أثري. ثم قدم رسول الله -ﷺ- وأبو بكر معه. قال البراء: ولم يقدم رسول الله -ﷺ- حتى قرأت سورا من المفصل» .","vol":"11","page":596},{"text":"٩٢٠٥ - (خ م ت) [أنس بن مالك الأنصاري - ﵁ - قال]: قال أبو بكر: «نظرتُ إلى أقدام المشركين ونحن في الغار على رؤوسنا، ⦗٦٠٠⦘ فقلت: يا رسولَ الله، لو أنَّ أحدَهم نظر إلى قَدَمَيه أبْصَرَنَا تحت قدميه، فقال: يا أبا بكر، ما ظنُّك باثنين اللهُ ثالثهما؟» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٧ / ٩ و١٠ في فضائل أصحاب النبي ﷺ، باب مناقب المهاجرين وفضلهم، وباب هجرة النبي ﷺ إلى المدينة، وفي تفسير سورة براءة، باب قوله: ﴿ثاني اثنين إذ هما في الغار﴾، ومسلم رقم (٢٣٨١) في فضائل الصحابة، باب من فضائل أبي بكر ﵁، والترمذي رقم (٣٠٩٥) في التفسير، باب ومن سورة التوبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٤) (١١) قال: حدثنا عفان. وعبد بن حميد (٢) قال: أخبرني حبان بن هلال. والبخاري (٥/٤) قال: حدثنا محمد بن سنان. وفي (٥/٨٣) قال: حدثنا موسى بن إسماعيل. وفي (٦/٨٣) قال: حدثنا عبد الله بن محمد، قال: حدثنا حبان. ومسلم (٧/١٠٨) قال: حدثني زهير بن حرب، وعبد بن حميد، وعبد الله بن عبد الرحمن الدارمي. قال عبد الله: أخبرنا، وقال الآخران: حدثنا حبان بن هلال. والترمذي (٣٠٩٦) قال: حدثنا زياد بن أيوب البغدادي، قال: حدثنا عفان بن مسلم.\nأربعتهم - عفان، وحبان بن هلال، ومحمد، وموسى - قالوا: حدثنا همام - وهو ابن يحيى - قال: حدثنا ثابت البناني، قال: حدثنا أنس بن مالك، فذكره.","vol":"11","page":599},{"text":"٩٢٠٦ - (خ) أنس بن مالك - ﵁ - قال: «أقبَلَ رسول الله - ﷺ- إِلى المدينة وهو مُرْدِفٌ أبا بكر، وأبو بكر شيخ يُعرَف، ورسولُ الله - ﷺ- شابٌّ لا يُعْرَفُ، فيلقى الرجلُ أبا بكر، فيقول: يا أبا بكر، من هذا الرجل الذي بين يَدَيكَ؟ فيقول: هذا الرجل يهديني السبيل، فيحسِب الحاسب: إنما يعني به الطريق، وإنما يعني به سبيلَ الخير، فالتفت أبو بكر، فإذا هو بِفَارِسٍ قد لحقهم، فقال: يا رسولَ الله، هذا فارس قد لحقنا، فالتَفَتَ نبيُّ الله - ﷺ-، فقال: اللهم اصرعْه، فصرعَتْهُ فَرَسُهُ، ثم قامت تُحَمْحِمُ، فقال: يا نبيَّ الله، مُرْنِي بما شئت، قال: تَقِفُ مكانك، لا تتركنَّ أحدًا يلحق بنا، فكان أولَ النهار جاهدًا على رسولِ الله - ﷺوآخرَه مَسلَحَةً له، فنزل رسولُ الله - ﷺ- جانب الحَرَّة، ثم بعث إلى الأنصار، فجاؤوا [إلى نبيِّ الله - ﷺ- وأبي بكر]، فسلّموا عليهما، وقالوا: اركبا آمنين ⦗٦٠١⦘ مطاعين، فركب نبيُّ الله - ﷺ - وأبو بكر، وحَفُّوا دونهما بالسلاح، فقيل في المدينة: جاء نبيُّ الله، جاء نبي الله، وأشرفوا ينظرون، ويقولون: [جاء نبيُّ الله] فأقبل يَسِيرُ حتى نزل [جانِبَ] دار أبي أيوب الأنصاري فإنه لَيُحَدِّث أهله، إذ سمع به عبدُ الله بن سَلام - وهو في نخل لأهله يخترف لهم - فعجِل أن يضع الذي يخترف لهم، فجاء وهي معه، فسمع من نبيِّ الله - ﷺ-، ثم رجع إلى أهله، فقال رسولُ الله - ﷺ-: أيُّ بيوت أهلنا أقرب؟ فقال أبو أيوب: أنا يا نبيَّ الله، هذه داري، وهذا بابي، قال: فانطلقْ، فهيِّئ لنا مَقيلًا، قال: قوما على بركة الله، فلما جاء رسولُ الله - ﷺ- جاء عبدُ الله بن سلام، فقال: أشهد أنك رسولُ الله، وأنك جئت بالحق، وقد عَلِمَتْ يهودُ أني سَيِّدُهم وابنُ سيِّدِهم، وأعلمُهم وابنُ أعلمِهم، فادْعُهم، فاسألهم عَنِّي قبل أن يعلموا أنِّي قد أسلمت، فإنهم إن يعلموا أني قد أسلمتُ قالوا فِيَّ ما ليس فِيَّ، فأرسل إليهم رسولُ الله - ﷺ-[فأقبلوا فدخلوا عليه] فقال: يا معشر اليهود، ويلكم، اتقوا الله، فوالله الذي لا إله إلا هو إنكم لتعلمون أني رسولُ الله حقًا، وأني جئتكم بحق، فأسْلِمُوا، قالوا: ما نَعلَمُهُ - قالها ثلاث مرار - قال: فأيُّ رجلٍ فيكم ابنُ سَلام؟ قالوا: ذاك سيِّدُنا وابنُ سيِّدِنا، وأعلمُنا وابنُ أعْلَمِنَا، قال: أفرأيتم إن أسلم؟ قالوا: حاشى لله، ما كان ليْسلم - قالها ثلاث مرار، وردُّوا عليه - فقال: يا ابن سلام، ⦗٦٠٢⦘ اخرج عليهم، فخرج عليهم، فقال: يا معشر اليهود، اتَّقُوا الله، فوالله الذي لا إله إلا هو، إنكم لتعلمون أنهُ رسولُ الله جاء بحق، قالوا: كَذَبْتَ فأخْرَجَهُم رسولُ الله - ﷺ-» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جاهدًا) الجاهد: المبالغ الباذل غاية ما يقدر عليه.\n(مَسْلَحة) المسلَحة: قوم ذو سلاح، والمسلَحة أيضًا: كالثغر والمرقب: وهو الموضع الذي يقيم فيه قوم يحفظون من وراءهم من العَدُوّ، لئلا يهجموا عليهم، ويدخلوا إليهم، وهو بالأعجمية: اليَزَك.\n(الاخترافُ): اجتناء الثمر من الشجر.\n_________\n(١) ٧ / ١٩٥ - ١٩٧ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٢١١) . والبخاري (٧٩١٥) قال: حدثني محمد.\nكلاهما - أحمد، ومحمد - قالا: حدثنا عبد الصمد، قال: حدثنا أبي، قال: حدثنا عبد العزيز. فذكره.","vol":"11","page":600},{"text":"٩٢٠٧ - (خ) البراء بن عازب - ﵁ - قال: «أول من قَدِمَ علينا من أصحاب رسول الله - ﷺ-: مُصعَب بنُ عُمَير، وابنُ أُمِّ مَكتوم، فجعلا يُقْرآننا القرآن، ثم جاء عَمَّار وبلالٌ وسعد، ثم جاء عمر بن الخطاب في عشرين من أصحاب رسولِ الله - ﷺ-، ثم قدم النبيُّ - ﷺ- فما رأيتُ أهلَ المدينة فَرِحُوا بشيء فرَحَهم به، حتى رأيت الولائد والصبيانَ يقولون: هذا رسولُ الله قد جاء، فما جاء حتى قرأ ﴿سَبِّح اسمَ ربِّك الأعلى﴾ في سُوَرٍ ⦗٦٠٣⦘ مثلها من المفصَّل» أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٠٣ و٢٠٤ في فضائل أصحاب النبي ﷺ، باب مقدم النبي صلى الله عليه وأصحابه إلى المدينة، وفي تفسير سورة ﴿سبح اسم ربك الأعلى﴾، وفي فضائل القرآن، باب تأليف القرآن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٨٤) قال: حدثنا عفان. وفي (٤/٢٩١) قال: حدثنا محمد بن جعفر. والبخاري (٥/٨٣ و٦/٢٢٨) قال: حدثنا أبو الوليد. وفي (٥/٨٤) قال: حدثنا محمد بن بشار، قال: حدثنا غندر. وفي (٦/٢٠٨) قال: حدثنا عبدان، قال: أخبرني أبي. والنسائي في الكبرى «تحفة الأشراف» (١٨٧٩) عن إسماعيل بن مسعود، عن خالد.\nخمستهم - عفان، وابن جعفر «غندر»، وأبو الوليد، وعثمان والد عبدان، وخالد - عن شعبة، عن أبي إسحاق، فذكره.","vol":"11","page":602},{"text":"٩٢٠٨ - (ت) جرير [بن عبد الله - رضي] الله عنه - أن النبي - ﷺ- قال: «إن الله تعالى أوحى إِليَّ: أيَّ هؤلاء الثلاثة نزلْتَ، فهي دارُ هجرتك: المدينة، أو البحرين، أو قِنِّسرين» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٩١٩) في المناقب، باب فضل المدينة، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٣٩٢٣) قال: حدثنا الحسين بن حريث، قال: حدثنا الفضل بن موسى، عن عيسى بن عبيد، عن غيلان بن عبد الله العامري، عن أبي زرعة بن عمرو، فذكره.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث الفضل بن موسى.","vol":"11","page":603},{"text":"٩٢٠٩ - (خ م) أبو موسى [الأشعري]- ﵁ - قال: «بلغَنا مَخْرَجُ رسول الله - ﷺ- ونحن باليمن، فخرجنا مهاجرين إليه، أنا وأخوان لي، أنا أصغرهم، أحدهما أبو بُرْدة، والآخر: أبو رُهْم - إما قال: في بِضْعَةٍ وإما قال: في ثلاثة وخمسين، أو اثنين وخمسين رَجُلًا من قومي - قال: فركبنا سفينة، فألقَتْنَا سفينتُنا إلى النجاشيّ بالحبشة، فوافَقْنَا جعفرَ بن أبي طالب وأصحابه عنده، فقال جعفر: إنَّ رسولَ الله - ﷺ- بَعثَنا هاهنا، وأمرنا بالإقامة [فأقيموا معنا]، قال: فأقمنا معه حتى قَدِمْنا جميعًا، قال: فوافَيْنا رسولَ الله - ﷺ- حين افتتح خيبر، فأسْهَم لنا - أو قال: فأعطانا منها - وما قسم لأحدٍ غاب عن فتح خيبر منها شيئًا إلا لمنْ شَهِدَ معه، إلا لأصحاب ⦗٦٠٤⦘ سفينتنا مع جعفر وأصحابه، قسم لهم معهم، قال: فكان ناسٌ من الناس يقولون لنا - يعني لأهل السفينة -: سبقناكم بالهجرة، قال: فدخلتْ أسماءُ بنتُ عُمَيْس - وهي ممن قَدِمَ معنا - على حفصةَ زوجِ النبيِّ - ﷺ- زائرة، وقد كانت هاجرت إلى النجاشيّ فيمن هاجر [إليه]، فدخل عمرُ على حفصة، وأسماءُ عندها، فقال عمر حين رأى أسماء: [من هذه؟ قالت: أسماءُ] بنتُ عُمَيْس، فقال عمر: آلحبشيةُ هذه؟ آلبَحريةُ هذه؟ فقالت أسماء: نعم، فقال عمر: سبقناكم بالهجرة، فنحن أحقُّ برسولِ الله - ﷺ - منكم، فغضبتْ، وقالت كلمة: يا عمر، كَلا والله، كنتم مع رسولِ الله - ﷺ - يُطعم جائعَكم، ويَعِظُ جاهلكم، وكنا في دار - أو أرض - البُعَداء البُغَضاء في الحبشة، وذلك في الله وفي رسوله، وايْمُ الله لا أطعَمُ طعامًا، ولا أَشْرَب شرابًا حتى أذكر ما قلتَ لرسول الله، ونحن كُنَّا نُؤذَى ونخاف، وسأذكر ذلك لرسولِ الله - ﷺ- وأسأله، ووالله لا أكذِبُ ولا أَزِيغ، ولا أَزِيد على ذلك، قال: فلما جاء النبيُّ - ﷺ- قالت: يا نبيَّ الله، إن عمر قال كذا وكذا، فقال رسولُ الله - ﷺ-: ليس بأحقَّ بي منكم، وله ولأصحابه هجرةٌ واحدة، ولكم أنتم - أهلَ السفينة – هجرتان. قالت: فلقد رأيت أبا موسى وأصحابَ السفينة يأتوني أرسالًا يسألوني عن هذا الحديث، ما مِنَ الدنيا شيء هُمْ به أفرحُ ولا أعظمُ في أنفسهم مما قال لهم رسولُ الله - ﷺ-. ⦗٦٠٥⦘ قال أبو بردة: فقالت لي أسماء: فلقد رأيت أبا موسى وإنَّه ليستعيد هذا الحديث مِنِّي» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الزيغ): الميل عن الحق والعدول عنه.\n(أرسالًا) أي: فرقًا فرقًا، وجماعة جماعة.\n_________\n(١) رواه البخاري ٧ / ٣٧١ - ٣٧٣ في المغازي، باب غزوة خيبر، وفي الجهاد، باب من الدليل على أن الخمس لنوائب المسلمين ما سأل هوزان النبي ﷺ برضاعه فيهم فتحلل من المسلمين، وفي فضائل أصحاب النبي ﷺ، باب هجرة الحبشة، ومسلم رقم (٢٥٠٢) في فضائل الصحابة، باب من فضائل جعفر بن أبي طالب وأسماء بنت عميس وأهل سفينتهم ﵃.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١ - أخرجه أحمد (٤/٣٩٤) قال: حدثنا وكيع. وفي (٤/٤١٢) قال: حدثنا أبو عبد الرحمن عبد الله بن يزيد.\nكلاهما - وكيع وأبو عبد الرحمن - عن المسعودي، عن عدي بن ثابت.\n٢ - وأخرجه أحمد (٤/٤٠٥) قال: حدثنا إسحاق بن عيسى، قال: حدثنا حفص بن غياث. والبخاري (٤/١١٠) و(٥/٦٤ و١٧٤) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة. وفي (٥/١٧٥) قال: حدثني إسحاق بن إبراهيم، سمع حفص بن غياث. ومسلم (٧/١٧١) قال: حدثنا عبد الله بن براد الأشعري، ومحمد بن العلاء الهمداني، قالا: حدثنا أبو أسامة. وأبو داود (٢٧٢٥) قال: حدثنا محمد بن العلاء، قال: حدثنا أبو أسامة. والترمذي (١٥٥٩) قال: حدثنا أبو سعيد الأشج، قال: حدثنا حفص بن غياث. والنسائي في «فضائل الصحابة» (٢٨٣) قال: أخبرنا موسى بن عبد الرحمن، قال: حدثنا أبو أسامة. كلاهما - حفص بن غياث، وأبو أسامة - قالا: حدثنا بريد بن عبد الله بن أبي بردة.\nكلاهما - عدي بن ثابت، وبريد - عن أبي بردة، فذكره.\n(*) رواية عدي بن ثابت، وموسى بن عبد الرحمن، ليس فيها قصة فتح خيبر.\n(*) رواية حفص بن غياث، وأبي داود مختصرة على قصة فتح خيبر والقسمة لأهل السفنية.","vol":"11","page":603},{"text":"٩٢١٠ - (س) كثير بن مرة - ﵀ - أنَّ أبا فاطمة حدَّثه أنه قال: «[يا رسولَ الله، حدَّثْني بعمل أستقيم عليه وأعملُه، قال] له رسولُ الله - ﷺ-: عليك بالهجرة، فإنه لا مِثل لها» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٤٥ في البيعة، باب الحث على الهجرة، وإسناده حسن، وهو جزء من حديث طويل رواه الطبراني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١٤٥) قال: أخبرني هارون بن محمد بن بكار بن بلال، عن محمد - وهو ابن عيسى بن سميع -، قال: حدثنا زيد بن واقد، عن كثير بن مرة أن أبا فاطمة حدثه، فذكره.","vol":"11","page":605},{"text":"٩٢١١ - (س) عبد الله بن عباس - ﵄ - قال: «كان رسولُ الله - ﷺ- وأبو بكر وعمر من المهاجرين؛ لأنهم هَجَرُوا دارَ المشركين وكان من الأنصار مهاجرون؛ لأن المدينة كانت دارَ شرك، فجاؤوا إلى رسولِ الله - ﷺ- ليلةَ العقبة» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٤٤ و١٤٥ في البيعة، باب تفسير الهجرة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١٤٤) قال: أخبرنا الحسين بن منصور، قال: حدثنا مبشر بن عبد الله، قال: حدثنا سفيان بن حسين، عن يعلى بن مسلم، عن جابر بن زيد. قال: قال ابن عباس. فذكره.","vol":"11","page":605},{"text":"٩٢١٢ - (س) عبد الله بن السعدي - ﵁ - قال: «وفدنا على رسولِ الله - ﷺ-، كُلُّنا يطلب حاجة، وكنتُ آخرَهم دُخولًا على رسولِ الله - ﷺ-، فقلت: يا رسولَ الله، إني تركت مَنْ خلفي وهم يزعمون أنَّ الهجرة انقطعت، قال: لن تنقطعَ الهجرِةُ ما قُوتِلَ الكفّار» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٤٦ في البيعة، باب الاختلاف في انقطاع الهجرة، وفي سنده الوليد بن مسلم القرشي الدمشقي وهو كثير التدليس والتسوية، ولكن له شواهد بمعناه يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١٤٧) قال: أخبرنا محمود بن خالد، قال: حدثنا مروان بن محمد. وفي الكبرى «الورقة ١١٧ - أ» قال: أخبرنا محمد بن يحيى بن عبد الله، قال: حدثنا عمرو بن أبي سلمة.\nكلاهما - مروان، وعمرو - عن عبد الله بن العلاء بن زبر، عن بسر بن عبيد الله، عن أبي إدريس الخولاني، عن حسان بن عبد الله الضمري، فذكره.\n(*) قال أبو عبد الرحمن النسائي: حسان بن عبد الله الضمري ليس بالمشهور.\n* أخرجه النسائي (٧/١٤٦) قال: أخبرنا عيسى بن مساور، قال: حدثنا الوليد، عن عبد الله بن العلاء ابن زبر، عن بسر بن عبيد الله، عن أبيء إدريس الخولاني، عن عبد الله بن واقد السعدي، فذكره. ليس فيه «حسان بن عبد الله الضمري» .","vol":"11","page":606},{"text":"٩٢١٣ - (د) معاوية [بن أبي سفيان]- ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «لا تنقطعُ الهجرةُ حتى تنقطعَ التوبة، ولا تنقطعُ التوبةُ حتى تَطْلُعَ الشمسُ من مَغْرِبها» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٤٧٩) في الجهاد، باب في الهجرة هل انقطعت، وفي سنده أبو هند البجلي، وهو مجهول ولكن رواه أحمد في \" المسند \" ١ / ١٩٢ من طريق آخر عن عبد الله بن السعدي، بأطول منه، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٩٩) قال: حدثنا يزيد بن هارون. والدارمي (٢٥١٦) قال: حدثنا الحكم بن نافع. وأبو داود (٢٤٧٩) قال: حدثنا إبراهيم بن موسى الرازي، قال: أخبرنا عيسى. والنسائي في الكبرى «الورقة ١١٧ - أ» قال: أخبرنا عيسى بن مساور، قال: حدثنا الوليد.\nأربعتهم - يزيد، والحكم، وعيسى بن يونس، والوليد بن مسلم - عن حريز بن عثمان، قال: حدثنا عبد الرحمن بن أبي عوف الجرشي، عن أبي هند البجلي، فذكره.","vol":"11","page":606},{"text":"٩٢١٤ - (س) يعلى بن أمية - ﵁ - قال: «جئتُ رسول الله - ﷺ- بأبي أمية يوم الفتح، فقلتُ: يا رسول الله، بايعْ أبي على الهجرة، فقال رسولُ الله - ﷺ-: أُبايعُهُ على الجهاد، وقد انقطعت الهجرة» . أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٤٥ في البيعة، باب ذكر الاختلاف في انقطاع الهجرة، وفي سنده عمرو بن عبد الرحمن بن أمية التميمي، ذكره ابن حبان في الثقات، وقال الذهبي: لا يعرف وأبوه عبد الرحمن بن أمية أيضًا، ذكره ابن حبان في الثقات، وقال أبو حاتم: لا يعرف، أقول: ولكن للحديث شواهد بمعناه يرتقي بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٢٣) قال: حدثنا حجاج بن محمد، قال: حدثنا ليث، يعني ابن سعد. قال: حدثني عقيل بن خالد. وفي (٤/٢٢٣) قال: حدثنا هارون. قال: أخبرنا ابن وهب. قال: أخبرني عمرو بن الحارث. وفي (٤/٢٢٣) قال: حدثنا أبو الربيع الزهراني. قال: حدثنا فليح. والنسائي (٧/١٤١) قال: أخبرنا أحمد بن عمرو بن السرح. قال: حدثنا ابن رهب. قال: أخبرني عمرو بن الحارث. وفي (٧/١٤٥) قال: أخبرنا عبد الملك بن شعيب بن الليث، عن أبيه، عن جده. قال: حدثني عقيل.\nثلاثتهم - عقيل، وعمرو، وفليح - عن ابن شهاب، أن عمرو بن عبد الرحمن بن أمية بن أخي يعلى بن أمية حدثه أن أباه أخبره، فذكره.","vol":"11","page":606},{"text":"٩٢١٥ - (خ) مجاهد [بن جبر المكي]- ﵀ - قال: قلت لابن عمر: أريد أن أهاجر إلى الشام، فقال: «لا هِجْرةَ بعد الفتح - أو قال: بعد رسولِ الله - ﷺ- ولكن جِهادٌ ونِيَّة، فانطلقْ فاعْرِضْ نَفْسَك، فإن وجدتَ شيئًا وإلا رجعت» أخرجه البخاري (١) .\n_________\n(١) ٨ /٢٠ في المغازي، باب مقام النبي ﷺ بمكة زمن الفتح، وفي فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ إلى المدينة وأصحابه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في «صحيحه» (٤٣٠٩) قال: حدثني محمد بن بشار، حدثنا غندر، حدثنا شعبة، عن أبي بشر، عن مجاهد بن جبر المكي، قال: قلت لابن عمر، فذكره.","vol":"11","page":607},{"text":"٩٢١٦ - (خ م) عطاء بن أبي رباح - ﵀ - قال: «زُرْتُ عائشة مع عبيد بن عُمَير الليثيّ - وهي مجاورة بثَبير - فسألتها عن الهجرة؟ فقالت: لا هجرةَ اليوم؛ كان المؤمنون يفِرّ أحدُهم بدِينه إلى الله ﷿ وإلى رسوله مخافةَ أَنْ يُفْتَن عنه، فأما اليوم: فقد أظهر الله الإسلام، فالمؤمن يَعْبُدُ ربَّهُ حيث شاء، ولكن جِهادٌ ونِيَّة» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٨ / ٢٠ في المغازي، باب مقام النبي ﷺ بمكة زمن الفتح، وفي الجهاد، باب لا هجرة بعد الفتح، وفي فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة، ومسلم رقم (١٨٦٤) في الإمارة، باب المتابعة بعد فتح مكة على الإسلام والجهاد والخير، وبيان معنى \" لا هجرة بعد الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٩٢) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. قال: قال عمرو وابن جريج. وفي (٥/٧٢ و١٩٣) قال: حدثنا إسحاق بن يزيد. قال: حدثنا يحيى بن حمزة. قال: حدثني الأوزاعي.\nثلاثتهم - عمرو بن دينار، وابن جريج، والأوزاعي - عن عطاء بن أبي رباح، فذكره.","vol":"11","page":607},{"text":"٩٢١٧ - (س) عمر بن الخطاب - ﵁ - قال: «لا هجرةَ بعد وفاةِ رسولِ الله - ﷺ-» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٤٦ في البيعة، باب الاختلاف في انقطاع الهجرة، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١٤٦) قال: أخبرنا عمرو بن علي، عن عبد الرحمن، قال: حدثنا شعبة، عن يحيى بن هانئ، عن نعيم بن دجاجة، قال: سمعت عمر بن الخطاب يقول، فذكره.","vol":"11","page":607},{"text":"٩٢١٨ - (س) عبد الله بن عمرو بن العاص - ﵄ - قال: ⦗٦٠٨⦘ قال رجل: «يا رسولَ الله، أيُّ الهجرة أفضل؟ قال: أن تَهْجُر ما كَرِه ربُّك وقال رسولُ الله - ﷺ-: الهِجرةُ هجرتان: هجرةُ الحاضِر، وهِجرةُ البادي، فأما البادي: فيجيب إذا دُعي، ويطيع إذا أُمِرَ، وأما الحاضر: فهو أعظمهما بليَّةً وأعظمها أجرًا» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١٤٤ في البيعة، باب هجرة البادي، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١٤٤) قال: أخبرنا أحمد بن عبد الله بن الحكم، قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن عمرو بن مرة، عن عبد الله بن الحارث، عن أبي كثير، عن عبد الله بن عمرو، فذكره.","vol":"11","page":607},{"text":"٩٢١٩ - (خ) أبو عثمان النهدي - ﵀ - قال: «سمعتُ ابنَ عمر يَغْضَبُ إذا قيل له: إنَّه هاجر قبل أبيه، قال ابن عمر: قَدِمْتُ أنا وعمر على النبي - ﷺ- المدينة، فوجدناه قائلًا، فرجعنا إلى المنزل، فأرسلني عمر، فقال: اذهب فانظر: هل استيقظ؟ فوجدتُه قد استيقظ، فبايعته، ثم انطلقتُ إلى عمر، فجئنا نُهروِل، فبايعه، ثم بايعتُه» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (القائل): الذي أقام وقت شدة الحرّ، إما في مكان أو بيت، لينكسر الحرّ ويخرج أو يسير.\n_________\n(١) ٧ / ١٩٩ و٢٠٠ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٩١٦) قال: حدثنا محمد بن الصباح - أو بلغني عنه - حدثنا إسماعيل، عن عاصم، عن أبي عثمان، قال: سمعت ابن عمر. فذكره.","vol":"11","page":608},{"text":"٩٢٢٠ - (خ) سهل بن سعد - ﵄ - قال: «ما عَدُّوا مِنْ مبعث رسولِ الله - ﷺ- ولا من وفاته، ما عَدُّوا إلا من مَقْدَمِه المدينة» . أخرجه البخاري (١) .\n_________\n(١) ٧ / ٢٠٩ في فضائل أصحاب النبي ﷺ، باب التاريخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٨٧) قال: حدثنا عبد الله بن مسلمة، قال: حدثنا عبد العزيز، عن أبيه، فذكره.","vol":"11","page":608},{"text":"<span data-type=\"title\" id=toc-2047>الكتاب الثاني: في الهدية</span>\n٩٢٢١ - (ت) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «تهادَوْا، فإن الهديَّةَ تُذْهِبُ وَحَرَ الصَّدْرِ، ولا تَحْقِرَنّ جارةٌ لجارتها ولو شِقَّ فِرسِن شاة» هذا لفظ الترمذي (١) .\nوقد أخرج البخاري ومسلم الفصل الأخير عن أبي هريرة أيضًا، وهو مذكور في حفظ الجار من «كتاب الصحبة» من حرف الصاد (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وَحَر الصدر) بفتح الحاء: غِشُّه ووساوسه.\n(فِرْسِنُ الشاة): ظِلفُها، وهو في الأصل اسم لخف البعير، فاستعير للشاة، وقال ابن السراج: النون زائدة.\n_________\n(١) رقم (٢١٣١) في الولاء والهبة، باب في حث النبي ﷺ على الهدية، وفي سنده أبو معشر واسمه نجيح بن عبد الرحمن السعدي، وهو ضعيف، ولكن للحديث شواهد كثيرة بمعناه يقوى بها، والشطر الأخير من الحديث \" لا تحقرن جارة لجارتها ... \" صحيح، رواه البخاري ومسلم وغيرهما.\n(٢) تقدم في الجزء السادس ص / ٦٤١ رقم الحديث ٤٩٣٤ فليراجع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٠٥) قال: حدثنا خلف. والترمذي (٢١٣٠) قال: حدثنا أزهر بن مروان البصري، قال: حدثنا محمد بن سواء.\nكلاهما - خلف، ومحمد بن سواء - قالا: حدثنا أبو معشر، عن سعيد، فذكره.\n(*) قال الترمذي: وهذا حديث غريب من هذا الوجه، وأبو معشر اسمه نجيح مولى بني هاشم، وقد تكلم فيه بعض أهل العلم من قبل حفظه.","vol":"11","page":609},{"text":"٩٢٢٢ - (خ د ت) عائشة - ﵂ - قالت: «كان رسولُ الله ⦗٦١٠⦘ ﷺ- يَقْبَلُ الهديَّةَ، ويُثِيبُ عليها» أخرجه البخاري وأبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ويثيب) الإثابة: الجزاء على الشيء.\n_________\n(١) رواه البخاري ٥ / ١٥٤ في الهبة، باب المكافأة في الهبة، وأبو داود رقم (٣٥٣٦) في البيوع، باب في قبول الهدايا، والترمذي رقم (١٩٥٤) في البر، باب ما جاء في قبول الهدية والمكافأة عليها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٩٠) قال: حدثنا علي بن بحر. وعبد بن حميد (١٥٠٣) قال: حدثنا شداد بن حكيم. والبخاري (٣/٢٠٦) قال: حدثنا مسدد. وأبو داود (٣٥٣٦) قال: حدثنا علي بن بحر وعبد الرحيم بن مطرف الرؤاسي. والترمذي (١٩٥٣) قال: حدثنا يحيى بن أكثم وعلي بن خشرم. وفي «الشمائل» (٣٥٧) قال: حدثنا علي بن خشرم وغير واحد.\nستتهم - علي بن بحر، وشداد بن حكيم، ومسدد، وعبد الرحيم بن مطرف، ويحيى بن أكثم، وعلي بن خشرم - عن عيسى بن يونس، عن هشام بن عروة، عن أبيه، فذكره.","vol":"11","page":609},{"text":"٩٢٢٣ - (ت) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لَو أُهْدِيَ إِلَيَّ كُرَاع (١) لَقَبِلْتُ، ولو دُعِيتُ عليه لأَجَبْتُ» . أخرجه الترمذي (٢) .\n_________\n(١) ذهب الجمهور إلى أن المراد بالكراع هنا: كراع الشاة، وهو ما دون الكعب، وفي الحديث دليل على حسن خلقه ﷺ وتواضعه وجبره لقلوب الناس، وعلى قبول الهدية وإجابة من يدعو الرجل إلى منزله ولو علم أن الذي يدعو إليه شيء قليل.\n(٢) رقم (١٣٣٨) في الأحكام، باب ما جاء في قبول الهدية وإجابة الدعوة، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال. أقول: والحديث رواه البخاري من حديث أبي هريرة بلفظ: \" لو دعيت إلى ذراع أو كراع لأجبت، ولو أهدي إليَّ ذراع أو كراع لقبلت \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٣٣٨) . وفي «الشمائل» (٣٣٧) قال: حدثنا أبو بكر محمد بن عبد الله بن بزيغ، قال: حدثنا بشر بن المفضل، قال: حدثنا سعيد، عن قتادة، فذكره.","vol":"11","page":610},{"text":"٩٢٢٤ - (ت) علي بن أبي طالب - ﵁ - قال: «إن كِسْرَى أهدى إلى رسولِ الله - ﷺ- هَدِيَّة، فقَبِلَ مِنه، وإن الملوك أهدَوْا إليه، فَقَبِلَ منهم» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٧٦) في السير، باب ما جاء في قبول هدايا المشركين، وفي سنده ثوير بن أبي فاخة، وهو ضعيف، ولكن للحديث شواهد بمعناه يرتقي بها، ولذلك قال الترمذي: هذا حديث حسن غريب، قال: وفي الباب عن جابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٩٦) (٧٤٧) و(١/١٤٥) (١٢٣٤) قال: حدثنا يزيد. والترمذي (١٥٧٦) قال: حدثنا علي بن سعيد الكندي، قال: حدثنا عبد الرحيم بن سليمان.\nكلاهما - يزيد، وعبد الرحيم - عن إسرائيل، عن ثوير بن أبي فاختة، عن أبيه، فذكره.","vol":"11","page":610},{"text":"٩٢٢٥ - (د ت) عياض بن حمار - ﵁ - قال: «أَهْدَيتُ ⦗٦١١⦘ لرسولِ الله - ﷺ- ناقَة - أو هديَّة - فقال لي: أسلمتَ؟ قلت: لا، قال: فإني نُهِيتُ عن زَبْدِ المشركين» أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (زَبْد) الزَّبْد بسكون الباء: الرِّفْد والعطاء، يقال: زَبَدتُ الرجل أزبِده زَبْدًا: رَضخت له من مال. قال الخطابيُّ: وإنما ردَّ هديته لمعنيين، أحدهما: ليغيظه بردِّ هديته، فيمتعض من ذلك، فيحمله على الإسلام، والآخر: أنَّ للهبة موضعًا من القلب، وقد قال - ﷺ-: «تهادَوْا تحابُّوا» ولا يجوز عليه أن يميلَ بقلبه إلى مُشْرِك، فردَّ الهديّة قطعًا لسبب الميل، وليس ذلك مناقضًا لقبوله هدية النجاشيّ، فإنه ليس بمشرك، وإنما كان كتابيًا.\n_________\n(١) رواه أبو داود رقم (٣٠٥٧) في الخراج والإمارة، باب في الإمام يقبل هدايا المشركين، والترمذي رقم (١٥٧٧) في السير، باب ما جاء في كراهية هدايا المشركين، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا أحمد في \" المسند \" وصححه ابن خزيمة. أقول: في هذا الحديث المنع من قبول هدايا المشركين، وفي الحديث الذي قبله دليل على جواز قبول هداياهم، وكلا الحديثين ثابت، والجمع بينهما، بأن الامتناع في حق من يريد التودد والموالاة، والقبول في حق من يرجى تأنيسه وتأليفه على الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٥٧) قال: حدثنا هارون بن عبد الله. والترمذي (١٥٧٧) قال: حدثنا محمد بن بشار.\nكلاهما - هارون، وابن بشار - قالا: حدثنا أبو داود، عن عمران القطان، عن قتادة، عن يزيد بن عبد الله بن الشخير، فذكره.","vol":"11","page":610},{"text":"٩٢٢٦ - (د ت س) أبو هريرة - ﵁ - «أنَّ أعربيًا أهدى إلى رسولِ الله - ﷺ- بَكْرَة، فعوّضه منها سِتَّ بكراتٍ فَتَسَخَّطَ، فبلغ ذلك رسولَ الله - ﷺ- فحمِدَ الله وأثنى عليه، ثم قال: إنَّ فلانًا أهدى ⦗٦١٢⦘ إليَّ بَكْرة، فعوَّضتُه منها سِتَّ بَكَرات، ويظلّ ساخِطًا، لقد هَمَمْتُ أن لا أقبل هديَّةً إلا من قُرَشِيٍّ، أو أنصاريٍّ، أو ثَقَفيٍّ، أو دَوْسِيّ» .\nأخرجه الترمذي، وقال: في الحديث كلام أكثر من هذا، ولم يذكره الترمذي.\nوله في رواية أخرى قال: «أهدى رجل من بني فَزارةَ إلى النبيّ - ﷺ- ناقةً من إبله التي كانوا أصابوا بالغابة، فعوَّضه منها بعض العِوَض، فتسخَّط، فسمعتُ رسولَ الله - ﷺ-[على المنبر] يقول: إنَّ رجالًا من العَرَبِ يهدِي أحدُهم الهديَّةَ، فأعَوِّضُه منها بقدر ما عندي، ثم يتسخّطه، فيظلّ يتسخّط به عليَّ، وايمُ الله لا أقبل [بعد مقامي هذا من رجل من العرب] هَدِيَّةً، إلا من قرشيٍّ أو أَنصاريٍّ أو ثَقَفيٍّ أو دوسيّ» .\nواختصره أبو داود، قال: قال رسولُ الله - ﷺ-: «وايمُ الله لا أَقْبَلُ بعد يومي هذا من أحدٍ هديةً، إلا أن يكونَ مُهَاجِرِيًّا، أو قرشِيًّا، أو أنصاريًّا، أو دوسيًّا، أو ثقفيًّا» .\nوكذلك اختصره النسائي: أنّ نبيَّ الله - ﷺ- قال: «لقد هممت أن لا أقبلَ هديةً إلا من قرشيٍّ، أو أنصاريٍّ، أو ثقفيٍّ، أو دوسيّ» (١) .\n⦗٦١٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (البَكْرَةُ): الفَتِيَّةُ من النُّوق. و(القَلُوص): النَّاقَة.\n_________\n(١) رواه الترمذي رقم (٣٩٤٠) و(٣٩٤١) في المناقب، باب في ثقيف وبني حنيفة، وأبو داود رقم (٣٥٣٧) في البيوع، باب في قبول الهدايا، والنسائي ٦ / ٢٨٠ في العمرى، باب عطية المرأة بغير إذن زوجها، وهو حديث حسن، ورواه أيضًا مختصرًا أحمد وابن حبان في صحيحه من حديث ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في «الأدب المفرد» (٥٩٦) قال: حدثنا أحمد بن خالد. وأبو داود (٣٥٣٧) قال: حدثنا محمد بن عمرو الرازي. قال: حدثنا سلمة - يعني ابن الفضل -. والترمذي (٣٩٤٦) قال: حدثنا محمد بن إسماعيل، قال: حدثنا أحمد بن خالد الحمصي. كلاهما - أحمد بن خالد، وسلمة بن الفضل - قالا: حدثنا محمد بن إسحاق، عن سعيد بن أبي سعيد المقبري، عن أبيه، فذكره.\n* أخرجه الحميدي (١٠٥١) قال: حدثنا سفيان. قال: حدثنا ابن عجلان. وأحمد (٢/٢٩٢) قال: حدثنا يزيد قال: أخبرنا أبو معشر. والترمذي (٣٩٤٥) قال: حدثنا أحمد بن منيع. قال: حدثنا يزيد بن هارون. قال: أخبرني أيوب. والنسائي (٦/٢٧٩) قال: أخبرنا أبو عاصم خشيش بن أصرم. قال: حدثنا عبد الرزاق. قال: أنبأنا معمر، عن ابن عجلان.\nثلاثتهم - ابن عجلان، ونجيح أبو معشر، وأيوب بن العلاء - عن سعيد بن أبي سعيد المقبري، عن أبي هريرة، فذكره. ليس فيه «عن أبيه» .\n(*) الروايات مطولة ومختصرة وألفاظها متقاربة، وأثبتنا لفظ محمد بن إسحاق عند الترمذي.","vol":"11","page":611},{"text":"٩٢٢٧ - (د) أنس بن مالك - ﵁ - قال: «إن ملك ذي يَزَنْ: أهدى إلى رسول الله - ﷺ- حُلَّةً حمراء، فقَبِلها واشترى له رسول الله - ﷺ- أيضًا ما أهدى إليه» (١) .\nوفي رواية «أن ملك ذي يَزَنْ أهدى إلى رسولِ الله - ﷺ- حُلَّةً أخذها بثلاثة وثلاثين بعيرًا [أو ثلاث وثلاثين ناقة] فَقَبِلَها» . أخرج أبو داود الرواية الثانية (٢) .\n_________\n(١) هذه الرواية لم أجدها في نسخ سنن أبي داود المطبوعة.\n(٢) رقم (٤٠٣٤) في اللباس، باب لبس الرفيع من الثياب، وفي سنده عمارة بن زاذان الصيدلاني وهو صدوق كثير الخطأ، كما قال الحافظ في \" التقريب \". أقول: ويشهد له من جهة المعنى حديث علي ﵁ الذي تقدم رقم (٩٢٢٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٢٢١) قال: حدثنا حسن. والدارمي (٢٤٩٧) . وأبو داود (٤٠٣٤) . قال الدارمي: أخبرنا. وقال أبو داود: حدثنا عمرو بن عون.\nكلاهما - حسن، وعمرو - عن عمارة بن زاذان، عن ثابت، فذكره.","vol":"11","page":613},{"text":"٩٢٢٨ - (د) إسحاق بن عبد الله بن الحارث - ﵀ - قال: «إن رسول الله - ﷺ- اشترى حُلَّةً ببِضْع وعشرين قَلُوصًا، فأهداها إلى ذي يزن» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٠٣٥) في اللباس، باب لبس الرفيع من الثياب، من حديث إسحاق بن عبد الله بن الحارث مرسلًا، وفي سنده أيضًا علي بن زيد بن جدعان، وهو ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٠٣٥) قال: حدثنا موسى بن إسماعيل، ثنا حماد، عن علي بن زيد، عن إسحاق بن عبد الله بن الحارث. فذكره.","vol":"11","page":613},{"text":"٩٢٢٩ - (س) عبد الرحمن بن علقمة الثقفي - ﵁ - قال: «قَدِمَ وَفْدُ ثقيفٍ على رسولِ الله - ﷺ- ومعهم هدية، فقال: أهديَّةٌ أم ⦗٦١٤⦘ صدقة؟ فإن كانت هديَّةً، إنما يُبْتَغَى به وجهُ رسولِ الله وقضاءُ الحاجة، وإن كانت صدقةً، فإنما يبتغى بها وجهُ الله - ﷿ -، قالوا: لا، بل هديَّةٌ، فَقَبِلَها منهم، وقعد معهم يُسائِلهم ويُسَائِلُونَهُ، حتى صلَّى الظهر والعصر (١)» أخرجه النسائي (٢) .\n_________\n(١) في سنن النسائي المطبوعة: حتى صلى الظهر مع العصر.\n(٢) ٦ / ٢٧٩ في العمرى، باب عطية المرأة بغير إذن زوجها، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٧٩) قال: أخبرنا هناد بن السري، قال: حدثنا أبو بكر بن عياش، عن يحيى بن هانئ، عن أبي حذيفة، عن عبد الملك بن محمد، فذكره.","vol":"11","page":613},{"text":"٩٢٣٠ - (د) أبو أمامة - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ شَفَع لأحدٍ شفاعة، فأهدى له هديَّةً عليها فَقَبِلَها، فقد أتى بابًا عظيمًا من أبواب الربا» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٥٤١) في البيوع، باب في الهدية لقضاء الحاجة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٦١) قال: حدثنا حسن، قال: حدثنا ابن لهيعة. وأبو داود (٣٥٤١) قال: حدثنا أحمد بن عمرو بن السرح، قال: حدثنا ابن وهب، عن عمر بن مالك.\nكلاهما - ابن لهيعة، وعمر - عن عبيد الله بن أبي جعفر، عن خالد بن أبي عمران، عن القاسم. فذكره.","vol":"11","page":614},{"text":"٩٢٣١ - (د) عبادة بن الصامت - ﵁ - قال: «عَلَّمتُ ناسًا من أهل الصُّفَّة الكتابَ والقرآنَ، فأهدى إليَّ رجل منهم قوسًا، فقلت: ليست بمال، وأرمي عليها في سبيل الله، لآتِيَنَّ رسولَ الله - ﷺ- فلأسألنَّه، فأتيته فقلت: يا رسولَ الله، رجل أهدى إليَّ قوسًا ممن كنتُ أُعَلِّمُهُ الكتاب والقرآن، وليست بمال وأرمي عليها في سبيل الله؟ قال: إن كنتَ تحبُّ أن تُطَوَّقَ طوقًا من نارٍ فاقبلها» .\nوفي رواية نحوه، وفيه: «جَمرة بين كتفيك تَقَلَّدْتَها أو تعلَّقْتَها» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٤١٦) و(٣٤١٧) في الإجارة، باب في كسب المعلم، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣١٥) قال: حدثنا وكيع. وعبد بن حميد (١٨٣) قال: أخبرنا أبو عاصم. وأبو داود (٣٤١٦) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع، وحميد بن عبد الرحمن الرؤاسي. وابن ماجة (٢١٥٧) قال: حدثنا علي بن محمد، ومحمد بن إسماعيل، قالا: حدثنا وكيع.\nثلاثتهم - وكيع، وأبو عاصم، وحميد - عن المغيرة بن زياد الموصلي، عن عبادة بن نسي، عن الأسود ابن ثعلبة، فذكره.","vol":"11","page":614},{"text":"<span data-type=\"title\" id=toc-2048>الكتاب الثالث: في الهبة</span>\n٩٢٣٢ - (خ م د ت س) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «لَيْسَ لنا مَثَلُ السَّوْء، الذي يعود في هبته كالكلب يرجع في قَيْئه» .\nوفي أخرى «كالكلب يقيء، ثم يعود فيه فيأكله» .\nأخرجه البخاري ومسلم والترمذي والنسائي.\nوفي رواية أبي داود قال: «العائدُ في هبته كالعائدِ في قَيْئه» .\nقال قتادة: ولا نعلم القيء إلا حرامًا (١) .\n_________\n(١) رواه البخاري ٥ / ١٦٠ في الهبة، باب هبة الرجل لامرأته والمرأة لزوجها، وباب لا يحل لأحد أن يرجع في هبته وصدقته، وفي الحيل، باب في الهبة والشفعة، ومسلم رقم (١٦٢٢) في الهبات، باب تحريم الرجوع في الصدقة والهبة بعد القبض إلا ما وهبه لولده وإن سفل، وأبو داود رقم (٣٥٣٨) في البيوع، باب الرجوع في الهبة، والترمذي رقم (١٢٩٨) في البيوع، باب ما جاء في كراهية الرجوع في الهبة، والنسائي ٦ / ٢٦٥ في الهبة، باب رجوع الوالد فيما يعطي ولده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٣٠) قال: حدثنا سفيان، قال: حدثنا أيوب. وأحمد (١/٢١٧) (١٨٧٢) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. والبخاري (٣/٢١٥) قال: حدثنا عبد الرحمن بن المبارك، قال: حدثنا عبد الوارث، قال: حدثنا أيوب. وفي (٩/٣٥) . وفي «الأدب المفرد» (٤١٧) قال: حدثنا أبو نعيم، قال: حدثنا سفيان، عن أيوب السختياني. والترمذي (١٢٩٨) قال: حدثنا أحمد بن عبدة الضبي، قال: حدثنا عبد الوهاب الثقفي، قال: حدثنا أيوب. والنسائي (٦/٢٦٦) قال: أخبرنا محمد بن العلاء، قال: حدثنا أبو خالد -وهو سليمان بن حيان-، عن سعيد بن أبي عروبة، عن أيوب. وفي (٦/٢٦٧) قال: أخبرنا عمرو بن زرارة، قال: حدثنا إسماعيل، عن أيوب. وفي (٦/٢٦٧) قال: أخبرنا محمد بن حاتم بن نعيم، قال: حدثنا حبان، قال: أنبأنا عبد الله، عن خالد.\nكلاهما - أيوب، وخالد - عن عكرمة، فذكره.","vol":"11","page":615},{"text":"٩٢٣٣ - (د ت س) عبد الله بن عباس، وعبد الله بن عمر - ﵃ - أنَّ النبيَّ - ﷺ- قال: «لا يَحِلُّ لرجل أن يُعطيَ عطيَّةً، أو يَهَبَ هِبةً، ⦗٦١٦⦘ ثم يرجعَ فيها، إلا الوالد فيما يعطي ولدَهُ، ومثل الذي يرجع في عَطِيَّتِهِ أو هِبَتِهِ كالكلب يأكل، فإذا شَبِعَ قاء، ثم عاد في قيئه» . أخرجه أبو داود والترمذي والنسائي، ولم يذكر الترمذي والنسائي: «أو يهب هبة» .\nوفي أخرى للترمذي مختصرًا عن ابن عمر قال: «مَثَلُ الذي يُعطي العطيَّةَ ثم يرجع فيها كالكلب أكل حتى إذا شبع قاء، ثم عاد فرجع في قيئه» .\nوهذان الحديثان قد اشتركا في معنى واحد، وإن انفرد الثاني بذكر الولد وهبته، وكأنهما حديث واحد (١) .\n_________\n(١) رواه أبو داود رقم (٣٥٣٩) في البيوع، باب الرجوع في الهبة، والترمذي رقم (١٢٩٩) في البيوع، باب ما جاء في كراهية الرجوع في الهبة، والنسائي ٦ / ٢٦٥ في الهبة، باب رجوع الوالد فيما يعطي ولده، ورواه أيضًا ابن ماجة رقم (٢٣٧٧) في الهبات، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٣٧) (٢١١٩) و(٢/٢٧) (٤٨١٠) قال: حدثنا يزيد. وفي (١/٢٣٧) (٢١٢٠) و(٢/٧٨) (٥٤٩٣) قال: حدثنا محمد بن جعفر. وأبو داود (٣٥٣٩) قال: حدثنا مسدد. قال: حدثنا يزيد - يعني ابن زريع -. والترمذي (١٢٩٩ و٢١١٣٢) قال: حدثنا محمد بن بشار، قال: حدثنا ابن أبي عدي. وفي (٢١٣١) قال: حدثنا أحمد بن منيع، قال: حدثنا إسحاق بن يوسف الأزرق. وابن ماجة (٢٣٧٧) قال: حدثنا محمد بن بشار، وأبو بكر بن خلاد الباهلي، قالا: حدثنا ابن أبي عدي. والنسائي (٦/٢٦٥) قال: أخبرنا محمد بن المثنى، قال: حدثنا ابن أبي عدي. وفي (٦/٢٦٧) قال: أخبرنا عبد الرحمن بن محمد بن سلام، قال: حدثنا إسحاق الأزرق. وفي الكبرى «تحفة الأشراف» (٧٠٩٧) عن إسماعيل بن مسعود، عن خالد بن الحارث.\nخمستهم - يزيد، ومحمد بن جعفر، وابن أبي عدي، وإسحاق الأزرق، وخالد بن الحارث - عن حسين بن ذكوان المعلم، عن عمرو بن شعيب، عن طاوس، فذكره.\n(*) رواية أحمد بن منيع. «عن ابن عمر» وحده.","vol":"11","page":615},{"text":"٩٢٣٤ - (د س) عبد الله بن عمرو بن العاص - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «مَثَلُ الذي يَسْتَرِدُّ ما وَهَبَ كمثل الكلب يقيء فيأكل قَيئه، فإذا استردَّ الواهبُ فَلْيُوَقَّفْ، فليعرَّف بما استردَّ، ثم لْيُدْفَع إليه ما وهب» أخرجه أبو داود.\nوفي رواية النسائي، قال: قال رسولُ الله - ﷺ-: «لا يرجعُ أحد في هبته إلا والدٌ من ولده، والعائد في هبته كالعائد في قيئه» (١) .\n_________\n(١) رواه أبو داود رقم (٣٥٤٠) في البيوع، باب الرجوع في الهبة، والنسائي ٦ / ٢٦٤ و٢٦٥ في الهبة، باب رجوع الوالد فيما يعطي ولده، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٧٥) (٦٦٢٩) قال: حدثنا أبو بكر الحنفي، قال: حدثنا أسامة بن زيد. وفي (٢/٢٠٨) (٦٩٤٣) قال: حدثنا يزيد بن هارون. قال: أخبرنا الحجاج. وأبو داود (٣٥٤٠) قال: حدثنا سليمان بن داود المهري. قال: أخبرنا ابن وهب. قال: أخبرني أسامة بن زيد.\nكلاهما - أسامة، والحجاج بن أرطأة - عن عمرو بن شعيب، عن أبيه، فذكره.\n* رواية الحجاج مختصرة على: «الراجع في هبته كالكلب يرجع في قيئه» .","vol":"11","page":616},{"text":"٩٢٣٥ - (خ م ط ت د س) النعمان بن بشير - ﵄ - قال: «إنَّ أباه أتى به رسولَ الله - ﷺ- فقال: إني نَحَلْتُ ابني هذا غُلامًا كان لي، فقال رسولُ الله - ﷺ-: أكُلَّ وَلَدِكَ نحلته مثل هذا؟ فقال: لا، فقال رسولُ الله - ﷺ-: فَارْجعْهُ» .\nوفي رواية قال: «تصَدَّقَ عليَّ أبي ببعض ماله، فقالت أُمِّي عَمْرَةُ بنتُ رَوَاحة: لا أرضى حتى تُشْهِدَ رسولَ الله - ﷺ- فانطلق أبي إلى النبيِّ - ﷺ- ليُشْهِدَهُ على صَدَقتي، فقال له رسولُ الله - ﷺ-: أفعلتَ هذا بِوَلَدِكَ كُلِّهِم؟ قال: لا، قال: اتقوا الله، واعْدِلُوا في أولادكم، فرجع أبي، فَرَدَّ تلك الصدقة» .\nوفي أخرى: فقال رسولُ الله - ﷺ-: «يا بَشِير، ألَكَ وَلَدٌ سِوى هذا؟ قال: نعم، قال: أكُلَّهُمْ وهبتَ له مثل هذا؟ قال: لا، قال: فلا تُشْهدْني إذَنْ، فإني لا أشهد على جَوْر» .\nوفي أخرى: «أشْهِدْ على هذا غيري، ثم قال: أيَسُرُّكَ أن يكونوا إليك في البِرِّ سواء؟ قال: بلى، قال: فلا، إذن» . أخرجه البخاري ومسلم.\nولمسلم «أن أباه أعطاه غلامًا، فقال له النبيُّ - ﷺ-: ما هذا؟ قال: ⦗٦١٨⦘ أعطانيه أبي، قال: فكلَّ إخوتِكَ أعطاه كما أعطاك؟ قال: لا، قال: فاردُدْهُ» .\nوفي رواية الموطأ والترمذي والنسائي مثلُ الأولى، وقال: «فارتَجِعْهُ» وأخرج أبو داود والنسائي [رواية مسلم] .\nولأبي داود أيضًا قال: «أنحَلَني أبي نُحْلًا - وفي رواية: نِحْلَة - غُلامًا له، قال: فقالت له أُمِّي عمرةُ بنْتُ رواحة: ائْتِ رسولَ الله - ﷺ- فأشهِدهُ، قال: فأتى النبيَّ - ﷺ-، فذكر ذلك له، فقال: إني نحلتُ ابني النعمان نُحلًا، وإن عَمْرَةَ سألَتْني أن أُشْهِدَك على ذلك، فقال: ألك وَلَدٌ سواه؟ قال: قلت: نعم، قال: فَكُلَّهُمْ أعطيتَهُ مثل ما أعطيتَ النعمانَ؟ قال: لا، قال: هذا جَوْرٌ - وفي رواية: هذا تلجئة - فأشْهِدْ على هذا غيري» .\nقال مغيرة في حديثه: «ألَيسَ يَسُرُّك أن يكونوا [لك] في البِّر واللطفِ سواء؟ قال: نعم، قال: فأشهِدْ على هذا غيري» وذكر مجالدٌ في حديثه «إنَّ لهم عليك من الحق: أن تَعْدِلَ بينهم، كما أنَّ لك عليهم من الحق: أن يَبَرُّوك» .\nوله فصل منه قال: قال رسولُ الله - ﷺ-: «اعدلِوا بين أبنائكم» . وللنسائي هذا الفصل.\nوله في أخرى قال: «أتى به أبوه النبيَّ - ﷺ-، يُشهده على نُحْلٍ نَحَلَهُ إِياه، فقال: أكلَّ ولَدِكَ نحلتَ مثل ما نحلتَه؟ قال: لا، قال: فلا أشهدُ، ألَيْسَ يَسُرُّك أن يكونوا إليك في البرِّ سواء؟ قال: بلى، قال: فلا إذن» . ⦗٦١٩⦘\nوله في أخرى: «أن أُمَّه ابنةَ رواحَة سألَتْ أباه بعض الموهِبة من ماله لابنها، فالْتَوى بها، فَمَنعها سَنَة، ثم بدا له فوهَبَها له، فقالت: لا أرضَى حتى تُشْهِدَ رسولَ الله - ﷺ-، فقال: يا رسولَ الله، إن أُمَّ هذا قابَلَتني على الذي وَهَبْتُ له، فقال رسولُ الله - ﷺ-: يا بشير ألك وَلَدٌ سِوى هذا؟ قال: نعم، فقال رسولُ الله - ﷺ-: أفَكُلَّهمْ وهَبْتَ لهم مثل الذي وهَبْتَ لابنك [هذا]؟ قال: لا، قال رسولُ الله - ﷺ-: فلا تُشْهِدْني إذَنْ، فإني لا أشْهَدُ على جَوْر» .\nوله في أخرى «أن بَشِيرًا أتى النبيَّ - ﷺ- فقال: يا رسول الله إن امرأتي عمرةُ أَمَرَتْني أن أتَصَدَّقَ على ابنها نعمان بصدقة..» فذكر الحديث (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (النِّحْلَةُ): العَطيَّةُ والهِبَةُ، نحلته أنحَلُه نُحلًا، بالضم: إذا أعطيتَه.\n(الجَوْر): ضد العدل، أراد: أنه لم يعدل بين أولاده في العطاء.\n(تلجئة) التلجئة: الإكراه، قال الأزهري: «التلجئة»: أن تجعل ⦗٦٢٠⦘ مالك لبعض ورثتك دون بعض، كأنه يتصدق به عليه، وقال: هو أن يلجئك أن تأتي أمرًا باطنه خلاف ظاهره، وذلك مثل أن يشهد على أمرٍ يخالف ظاهره باطنه.\n_________\n(١) رواه البخاري ٥ / ١٥٥ و١٥٦ في الهبة، باب الهبة للولد إذا أعطى بعض ولده شيئًا لم يجز حتى يعدل بينهم، وباب الإشهاد في الهبة، وفي الشهادات، باب لا يشهد على شهادة جور إذا شهد، ومسلم رقم (١٦٢٣) في الهبات، باب كراهة تفضيل بعض الأولاد في الهبة، والموطأ ٢ / ٧٥١ و٧٥٢ في الأقضية، باب ما لا يجوز من النحل، وأبو داود (٣٥٤٢) و(٣٥٤٣) و(٣٥٤٤) و(٣٥٤٥) في البيوع، باب في الرجل يفضل بعض ولده في النحل، والترمذي رقم (١٣٦٧) في الأحكام، باب ما جاء في النحل والتسوية بين الولد، والنسائي ٦ / ٢٥٨ - ٢٦١ في النحل في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك «الموطأ» صفحة (٤٦٨) . والحميدي (٩٢٢) قال: حدثنا سفيان. وأحمد (٤/٢٦٨) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. وفي (٤/٢٧٠) قال: حدثنا سفيان بن عيينة. والبخاري (٣/٢٠٦) قال: حدثنا عبد الله بن يوسف. قال: أخبرنا مالك. ومسلم (٥/٦٥) قال: حدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثنا يحيى بن يحيى، قال: أخبرنا إبراهيم بن سعد (ح) وحدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، وابن أبي عمر، عن ابن عيينة (ح) وحدثنا قتيبة، وابن رمح، عن الليث بن سعد (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب، قال: أخبرني يونس (ح) وحدثنا إسحاق بن إبراهيم، وعبد بن حميد، قالا: أخبرنا عبد الرزاق، قال: أخبرنا معمر. وابن ماجة (٢٣٧٦) قال: حدثنا هشام بن عمار، قال: حدثنا سفيان. والترمذي (١٣٦٧) قال: حدثنا نصر بن علي، وسعيد بن عبد الرحمن، قالا: حدثنا سفيان. والنسائي (٦/٢٥٨) قال: أنبأنا محمد بن منصور، عن سفيان. (ح) وأخبرنا محمد بن سلمة، والحارث بن مسكين - قراءة عليه وأنا أسمع- عن ابن القاسم، عن مالك. (ح) وأخبرنا محمد بن هاشم، قال: حدثنا الوليد بن مسلم، قال: حدثنا الأوزاعي.\nسبعتهم - مالك، وسفيان بن عيينة، ومعمر، وإبراهيم بن سعد، والليث، ويونس، والأوزاعي - عن ابن شهاب الزهري، عن حميد بن عبد الرحمن، ومحمد بن النعمان، فذكراه.\n* أخرجه النسائي (٦/٢٥٨) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا سفيان. عن الزهري، عن حميد، فذكره. «ليس فيه محمد بن النعمان» .","vol":"11","page":617},{"text":"٩٢٣٦ - (م) جابر بن عبد الله - ﵄ - قال: «قالت امرأةُ بَشِيرٍ: انحَلْ ابني غلامًا، وأشْهِدْ لي رسولَ الله - ﷺ-، فأتى رسولَ الله - ﷺ- فقال: إنَّ ابنةَ فلانٍ سألتني أن أنحلَ ابنها غلامًا، وقالت: أشْهِدْ رسولَ الله - ﷺ- فقال: أله إخوَة؟ قال: نعم، قال: أفكلَّهمْ أعطيتَ مثل ما أعطيته؟ قال: لا، قال: فليس يصلح هذا، وإني لا أشهد إلا على حقٍّ» أخرجه مسلم (١) .\n_________\n(١) رقم (١٦٢٤) في الهبات، باب كراهة تفضيل بعض الأولاد في الهبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢٦) قال: حدثنا أبو النضر، وحسن بن موسى. ومسلم (٥/٦٧) قال: حدثنا أحمد بن عبد الله بن يونس. وأبو داود (٣٥٤٥) قال: حدثنا محمد بن رافع. قال: حدثنا يحيى بن آدم.\nأربعتهم - أبو النضر، وحسن، وأحمد بن عبد الله، ويحيى - قالوا: حدثنا زهير، قال: حدثنا أبو الزبير، فذكره.","vol":"11","page":620},{"text":"٩٢٣٧ - (س) عبد الله بن عتبة بن مسعود قال: «إن رجلًا أتى النبيَّ - ﷺ- فقال: إني تصدَّقتُ على ابني بصدقة، فاشهد، فقال: هل لك ولدٌ غيرُه؟ قال: نعم، قال: هل أعطيتَهم مثل ما أعطيته؟ قال: لا، قال: لا أشهد على جَوْر» أخرجه النسائي (١) .\n_________\n(١) ٦ / ٢٦١ في النحل في فاتحته، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٦/٢٦١) قال: أخبرنا أحمد بن سليمان، قال: حدثنا أبو نعيم، قال: حدثنا زكريا، عن عامر، قال. (ح) وأنبأنا محمد بن حاتم، قال: أنبانا حبان، قال: أنبأنا عبد الله، عن زكريا، عن الشعبي.\nكلاهما - عامر، والشعبي - عن عبد الله بن عتبة بن مسعود، فذكره.","vol":"11","page":620},{"text":"٩٢٣٨ - (ط) عائشة - ﵂ - قالت: «نَحَلَنِي أبو بكر جَادَّ عشرين وَسقًا مِنْ ماله بالغابة، فلما حضرته الوفاة، قال: والله يا بُنَيَّةُ ما مِنَ ⦗٦٢١⦘ الناسِ [أحدٌ] أحبُّ إليَّ غِنى بَعْدِي مِنْكِ، ولا أعزَّ عَلَيَّ فَقْرًا بَعْدِي منكِ، وإني كنتُ نَحَلْتُكِ جَادَّ عِشْرِين وَسْقًا، فلو كنتِ جَدَدتِيهِ واحْتزْتِيهِ لكان لكِ، وإنما هو اليَوْمَ مالُ الوارِثِ، وإنما هما أخواكِ وأخْتَاكِ، فاقْتَسِمُوهُ على كتاب الله، قالت: فقلت: يا أبتِ، والله لو كان كذا وكذا لتركته؛ إنما هي أسماء، فمن الأخرى؟ قال: ذو بَطْنِ [بنتِ] خارجَةَ، وأُرَاهَا جارية» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جَادَّ عشرين وسقًا) الجادُّ: النخل الذي يُجَدُّ من ثمرته مقدار معلوم والمراد: أنه أعطاها نخلًا يقطع من ثمرته عشرون وسقًا، والجدّ: اجتناء ثمر النخيل.\n_________\n(١) ٢ / ٧٥٢ في الأقضية، باب ما لا يجوز من النحل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٤/٥٦) عن ابن شهاب، عن عروة بن الزبير، عن عائشة، فذكره.","vol":"11","page":620},{"text":"٩٢٣٩ - (ط) عبد الرحمن بن عبد القاري أنَّ عمر بن الخطاب قال: «ما بالُ أقوام ينحَلون أبناءهم نُحْلًا، ثم يُمسِكُونَها، فإن مات ابنُ أحدِهم قال: مالي بيدي لم أعْطِه أحدًا، وإن مات هو قال: هو لابني، قد كنتُ أعطيته إياه، مَنْ نَحَلَ نِحْلَةً لم يَحُزْها الذي نُحِلَها حتى تكونَ إن مات لورثته، فهي باطل» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٥٣ في الأقضية، باب ما لا يجوز من النحل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٤/٥٧) عن ابن شهاب. عن عروة بن الزبير، عن عبد الرحمن بن عبد القاري أن عمر بن الخطاب قال، فذكره.","vol":"11","page":621},{"text":"٩٢٤٠ - (ط) سعيد بن المسيب - ﵀ - أنَّ عثمانَ - ﵁ ⦗٦٢٢⦘ قال: «مَنْ نَحَلَ ولدًا له صغيرًا لم يبلغ أن يَحُوزَ ما نَحَلَهُ على نفسه، فأعْلَنَ الأبُ بها، وأشْهَدَ عليها؛ فهي جائزة، وإن وليها أبوه» أخرجه الموطأ (١) .\n[زاد رزين] «وإن وليها أبوه بعد ذلك قال: فإن كانت ذهبًا أو ورِقًا، ثم هَلَكَ وهو يليه، فليس للابن شيء، إلا أن يكون عَزلها له بعينها، أو دفعها إلى رجل وضعها له عنده، فإن فعل ذلك فهي جائزة للابن، وإن كان النُّحْلُ عبدًا أو وليدةً أو دارًا أو شيئًا معلومًا معروفًا، ثم أشهد عليه وأعلن به، ثم هلك الأبُ وهو يلي ابنَه، فذلك جائز؛ لأنه بمنزلة الحائز لابنه» .\n_________\n(١) ٢ / ٧٧١ في الوصية، باب ما يجوز من النحل، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» (٤/٩٦) عن ابن شهاب، عن سعيد بن المسيب، أن عثمان بن عفان، قال، فذكره.","vol":"11","page":621},{"text":"٩٢٤١ - (ط) أبو غطفان بن طريف المريِّ أن عمر - ﵁ - قال: «مَنْ وَهَبَ هِبَةً لصلة رحم، أو على وجه صدقة، فإنه لا يرجع فيها، ومَنْ وهبَ هِبَةً يعلَمُ أنه أراد بها الثواب، فهو على هبته، يرجع فيها إن لم يُرْضَ منها» أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٧٥٤ في الأقضية، باب القضاء في الهبة، ورجاله ثقات، إلا أن أبا غطفان المري، لم يروِ عن عمر ﵁، وذكره ابن سعد في الطبقة الثانية من أهل المدينة، وقال: كان قد لزم عثمان وكتب له، وكتب لمروان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٤/٥٨) عن داود بن الحصين، عن أبي غطفان بن طريف المري، أن عمر بن الخطاب قال، فذكره.","vol":"11","page":622},{"text":"٩٢٤٢ - (خ) أسماء بنت أبي بكر - ﵄ - قالت للقاسم بن محمد وابن أبي عتيق: «ورثتُ عن أختي بالغابة مالًا، وقد أعطاني به ⦗٦٢٣⦘ معاوية مائةَ ألف فهو لكما» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) ٥ / ١٦٥ معلقًا في الهبة، باب هبة الواحد للجماعة بصيغة الجزم، وقالت أسماء. أقول: ولم أر من وصله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا «باب هبة الواحد للجماعة» وقالت أسماء للقاسم بن محمد، وابن أبي عتيق.: «ورثت عن أختي عائشة» فذكرته.","vol":"11","page":622},{"text":"٩٢٤٣ - (د) جابر بن عبد الله - ﵄ - قال: «أردت الخروج إلى خيبر، فأتيتُ رسول الله - ﷺ-، فسلّمت عليه، وقلت: إني أردت الخروج إلى خيبر، فقال: إذا أتيتَ وكيلي فخذ منه خمسةَ عشَر وَسْقًا، فإن ابتغى منك آيةً فَضَعْ يَدَكَ على تَرقُوَتِهِ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ترقوته) التَّرقوة: العظم الذي بين ثُغْرة النحر والمنكب.\n_________\n(١) رقم (٣٦٣٢) في الأقضية، باب في الوكالة وفيه عنعنة ابن إسحاق، ومع ذلك فقد حسن إسناده الحافظ في \" التلخيص \" وقد علق البخاري طرفًا منه في الخمس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٣٦٣٢) قال: حدثنا عبيد الله بن سعد بن إبراهيم، قال: حدثنا عمي، قال: حدثنا أبي، عن ابن إسحاق، عن أبي نعيم وهب بن كيسان، فذكره.","vol":"11","page":623},{"text":"٩٢٤٤ - (د س) عبد الله بن عمرو بن العاص - ﵄- أنَّ رسولَ الله - ﷺ- «لمّا فتح مكة قام خطيبًا فقال في خطبته: لا يجوز لامرأةٍ عَطِيَّةٌ إلا بإذن زوجها» .\nوفي رواية: أنَّ رسولَ الله - ﷺ- قال: «لا يجوز لامرأة أمر في مالها إذا ملك زوجها عصمتها» أخرجه النسائي، ولأبي داود نحوه (١) .\n⦗٦٢٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (عِصْمتها) عصمة المرأة: عقد نكاحها.\n\nترجمة الأبواب التي أولها هاء، ولم ترد في حرف الهاء\n(الهدنة) في كتاب الجهاد من حرف الجيم. (الهدي) في كتاب الحج من حرف الحاء. (الهجران) في كتاب الصحبة من حرف الصاد.\n_________\n(١) رواه أبو داود رقم (٣٥٤٦) و(٣٥٤٧) في البيوع، باب في عطية المرأة بغير إذن زوجها، وإسناده حسن، والحديث عند أكثر العلماء على معنى حسن العشرة واستطابه نفس الزوج بذلك وقد ثبت عن رسول الله ﷺ أنه قال للنساء: تصدقن، فجعلت المرأة تلقي القرط والخاتم. وهذه عطية بغير إذن أزواجهن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n إسناده حسن:\n١ - أخرجه أحمد (٢/٢٢١) (٧٠٥٨) قال: حدثنا عفان. وأبو داود (٣٥٤٦) قال: حدثنا موسى بن إسماعيل. والنسائي (٦/٢٧٨) قال: أخبرنا محمد بن معمر، قال: حدثنا حبان (ح) وأخبرني إبراهيم بن يونس، قال: حدثنا أبي.\nأربعتهم - عفان، وموسى، وحبان بن هلال، ويونس بن محمد - عن حماد بن سلمة، عن داود بن أبي هند، وحبيب المعلم.\n٢ - وأخرجه ابن ماجة (٢٣٨٨) قال: حدثنا أبو يوسف الرقي محمد بن أحمد الصيدلاني، قال: حدثنا محمد بن سلمة، عن المثنى بن الصباح.\nثلاثتهم - داود، وحبيب، والمثنى - عن عمرو بن شعيب، عن أبيه، فذكره","vol":"11","page":623},{"text":"<span data-type=\"title\" id=toc-2049>حرف الواو</span>\nوفيه ثلاثة كتب: كتاب الوصية، كتاب الوعد، كتاب الوكالة\n<span data-type=\"title\" id=toc-2050>الكتاب الأول: في الوصية</span>، وفيه سبعة أنواع\n<span data-type=\"title\" id=toc-2051>النوع الأول: في الحث عليها</span>\n٩٢٤٥ - (خ م ط ت د س) عبد الله بن عمر - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «ما حَقُّ امرئٍ مسلم له شيء يوصِي به - وفي رواية: له شيء يريد أن يوصيَ به - أن يبيت ليلتين - وفي رواية: ثلاث ليال - إلا ووصيتُه مكتوبةٌ عنده» .\nقال نافع: سمعتُ عبدَ الله بن عمر يقول: «ما مَرَّتْ عَلَيَّ ليلةٌ منذ سمعتُ رسولَ الله - ﷺ- يقول ذلك إلا وعندي وصيّتي مكتوبة» أخرجه الجماعة (١) .\n_________\n(١) رواه البخاري ٥ / ٢٦٤ في الوصايا في فاتحته، ومسلم رقم (١٦٢٧) في الوصية في فاتحته، والموطأ ٢ / ٧٦١ في الوصية، باب بالأمر بالوصية، وأبو داود رقم (٢٨٦٣) في الوصايا، باب ما جاء فيما يؤمر به من الوصية، والترمذي رقم (٩٧٤) في الجنائز، باب ما جاء في الحث على الوصية، والنسائي ٦ / ٢٣٨ و٢٣٩ في الوصايا، باب الكراهية في تأخير الوصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه مالك (الموطأ) (٤٧٥) .وأحمد (٢/١١٣) (٥٩٣٠) قال:حدثنا إسحاق. والبخاري (٤/٢) قال: حدثنا عبد الله بن يوسف. والنسائي (٦/٢٣٩) قال: أخبرنا محمد بن سلمة، قال:حدثنا ابن القاسم.\nثلاثتهم - إسحاق بن عيسى، وعبد الله بن يوسف، وعبد الرحمن بن القاسم - عن مالك.\n٢-وأخرجه الحميدي (٦٩٧) قال:حدثنا سفيان. وأحمد (٢/٥٠) (٥١١٨) قال: حدثنا إسماعيل. ومسلم (٥/٧٠) قال:حدثنا أبو كامل الجحدري، قال:حدثنا حماد، يعني ابن زيد. (ح) وحدثني زهير بن حرب. قال:حدثنا إسماعيل، يعني ابن علية. والترمذي (٢١١٨) قال:حدثنا ابن أبي عمر، قال:حدثنا سفيان.\nثلاثتهم - سفيان، وإسماعيل ابن علية، وحماد بن زيد - عن أيوب.\n٣- وأخرجه أحمد (٢/٥٧) (٥١٩٧) قال:حدثنا يحيى. وفي (٢/٨٠) (٥٥١١) قال:حدثنا يحيى بن سعيد الأموى. وفي (٢/٨٠) (٥٥١٣) قال:حدثنا محمد بن عبيد. والدارمي (٣١٧٩) قال:حدثنا محمد بن عبيد. ومسلم (٥/٧٠) قال:حدثني أبو خيثمة زهير بن حرب، ومحمد بن المثنى العنزي، قالا:حدثنا يحيى، وهو ابن سعيد القطان. (ح) وحدثنا أبو بكر بن أبي شيبة، قال:حدثنا عبدة بن سليمان، وعبد الله بن نمير. (ح) وحدثنا ابن نمير، قال:حدثني أبي. وأبو داود (٢٨٦٢) قال:حدثنا مسدد بن مسرهد، قال: حدثنا يحيى. وابن ماجة (٢٦٩٩) قال:حدثنا علي بن محمد، قال:حدثنا عبد الله بن نمير، والترمذي (٩٧٤) قال:حدثنا إسحاق بن منصور، قال: أخبرنا عبد الله بن نمير، والنسائي (٦/٢٣٨) قال: أخبرنا قتيبة بن سعيد، قال:حدثنا الفضيل.\nستتهم - يحيى بن سعيد القطان، ويحيى بن سعيد الأموى، ومحمد بن عبيد، وعبدة بن سليمان، وعبد الله بن نمير، والفضيل بن عياض - عن عبيد الله بن عمر.\n٤- وأخرجه مسلم (٥/٧٠) قال:حدثني أبو الطاهر، قال: أخبرنا بن وهب، قال: أخبرني يونس.\n٥- وأخرجه مسلم (٥/٧٠) قال: حدثني هارون بن سعيد الأيلى، قال:حدثنا ابن وهب، قال: أخبرني أسامة بن زيد الليثي.\n٦- وأخرجه مسلم (٥/٧٠) قال:حدثنا محمد بن رافع، قال:حدثنا ابن أبي فديك، قال: أخبرنا هشام - يعني ابن سعد -.\nستتهم - مالك، وأيوب، وعبيد الله، ويونس بن يزيد، وأسامة بن زيد، وهشام بن سعد - عن نافع، فذكره.\n* أخرجه أحمد (٢/١٠) (٤٥٧٨) قال:حدثنا سفيان، عن أيوب. والنسائي (٦/٢٣٩) قال: أخبرنا محمد بن حاتم بن نعيم، قال: حدثنا حبان، قال: أنبأنا عبد الله، عن ابن عون.\nكلاهما - أيوب، وابن عون - عن نافع، عن ابن عمر، قوله.","vol":"11","page":625},{"text":"٩٢٤٦ - (د ت) شهر بن حَوْشَب أن أبا هريرة - ﵁ - حَدّثَهُ: أنَّ رسولَ الله - ﷺ- قال: إن الرجلَ ليعمل والمرأةَ بطاعة الله ستين سنة، ثم يحضُرُهما الموت، فَيُضَارَّانِ في الوصية، فتجبُ لهما النار، ثم قرأ [عليَّ] أبو هريرة ﴿مِنْ بَعْدِ وصيةٍ يوصَى بها أو دَيْن غيرَ مُضَارٍّ وصيةً من الله﴾ - إلى قوله - ﴿وذلك الفوز العظيم﴾ [النساء: ١٢، ١٣] . أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المضارَّة): إيصال الضرر إلى شخص، ومعنى المضارَّة في الوصية: أن لا يُمضيَها، أو ينقصَ بعضها، أو يوصيَ لغير أهلها، ونحو ذلك.\n_________\n(١) رواه أبو داود رقم (٢٨٦٧) في الوصايا، باب ما جاء في كراهية الإضرار في الوصية، والترمذي رقم (٢١١٨) في الوصايا، باب رقم (٢)، وقال الترمذي: هذا حديث حسن غريب. أقول: وفي إسناده شهر بن حوشب، وهو ضعيف، ولكن له شاهد بمعناه من حديث ابن عباس: \" الإضرار في الوصية من الكبائر \" رواه سعيد بن منصور موقوفًا بإسناد صحيح، والنسائي مرفوعًا ورجاله ثقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٧٨) قال:حدثنا عبد الرزاق. قال: أخبرنا معمر. وأبو داود (٢٨٦٧) قال: حدثنا عبدة بن عبد الله. قال: أخبرنا عبد الصمد. قال:حدثنا نصر بن علي الحداني. وابن ماجة (٢٧٠٤) قال:حدثنا أحمد بن الأزهر. قال:حدثنا عبد الرزاق بن همام. قال:أنبأنا معمر. والترمذي (٢١١٧) قال:حدثنا نصر بن علي الجهضمي. قال:حدثنا عبد الصمد بن عبد الوارث. قال:حدثنا نصر بن علي، وهو جد هذا النصر.\nكلاهما - معمر، ونصر بن علي - عن الأشعث بن عبد الله بن جابر، عن شهر بن حوشب، فذكره.","vol":"11","page":626},{"text":"٩٢٤٧ - (د) عبد الله بن عباس - ﵄ - قال: ﴿إن تركَ خَيْرًا الوصيةُ للوالدين والأقربين﴾ [البقرة:١٨٠] فكانت الوصية كذلك حتى نسختْها آيةُ الميراث. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٦٩) في الوصايا، باب ما جاء في نسخ الوصية للوالدين والأقربين، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٨٦٩) قال:حدثنا أحمد بن محمد المروزي، قال:حدثني علي بن حسين بن واقد، عن أبيه، عن يزيد النحوي، عن عكرمة، فذكره.","vol":"11","page":626},{"text":"<span data-type=\"title\" id=toc-2052>النوع الثاني: في وقتها</span>\n٩٢٤٨ - (خ م د س) أبو هريرة - ﵁ - قال: قيل لرسولِ الله - ﷺ-: «أيُّ الصدقة خير- أو أفضل-؟ قال: أن تصَّدَّق وأنتَ صحيحٌ [شحيحٌ]، تأمُل الغِنى، وتخشى الفقر، ولا تُمهِلْ حتى إذا بلغتِ الحُلْقومَ قلت: لفلان كذا ولفلان كذا، وقد كان لفلان» أخرجه البخاري ومسلم والنسائي.\nوفي رواية أبي داود: «وأنت صحيح حريص، تأملُ البقاء وتخشى الفقر، ولا تُمهِل حتى إذا بلغت الحلقوم، قلت: لفلان كذا، ولفلان كذا، وقد كان لفلان» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لفلان كذا، ولفلان كذا، وقد كان لفلان) فيه المنع من الإضرار في الوصية عند الموت.\nوفي قوله: «وقد كان لفلان» دليل على أنه إذا أضرَّ في الوصية كان للورثة أن يبطلوها لأنه حينئذ مالهم، ألا تراه يقول: «وقد كان لفلان» يريد به الوارث، والتقدير: كأن النبيَّ - ﷺ- قال له: تقول لفلان كذا، ولفلان كذا، وقد صار مالك لورثتك؟ .\n_________\n(١) رواه البخاري ٥ / ٢٧٩ في الوصايا، باب الصدقة عند الموت، وفي الزكاة، باب أي الصدقة أفضل، ومسلم رقم (١٠٣٢) في الزكاة، باب بيان أن أفضل الصدقة صدقة الصحيح الشحيح، وأبو داود رقم (٢٨٦٥) في الوصايا، باب ما جاء في كراهية الإضرار في الوصية، والنسائي ٦ / ٢٣٧ في الوصايا، باب الكراهية في تأخير الوصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٣١) قال:محمد بن فضيل. وفي (٢/٢٥٠) قال:حدثنا جرير بن عبد الحميد. وفي (٢/٤١٥) قال:حدثنا عفان. قال:حدثنا عبد الواحد بن زياد. وفي (٢/٤٤٧) قال:حدثنا وكيع، عن سفيان. والبخاري (٢/١٣٧) قال حدثنا موسى بن إسماعيل. قال:حدثنا عبد الواحد. وفي (٤/٥) قال حدثنا محمد بن العلاء، قال:حدثنا أبو أسامة، عن سفيان. وفي الأدب المفرد. (٧٧٨) قال:حدثنا محمد بن سلام. قال: أخبرنا محمد بن فضيل بن غزوان. ومسلم (٣/٩٣و) قال: حدثنا زهير بن حرب. قال: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة وابن نمير. قالا:حدثنا بن فضيل. (ح) وحدثنا أبو كامل الجحدري. قال:حدثنا عبد الواحد. وأبو داود (٢٨٦٥) قال:حدثنا مسدد. قال:حدثنا عبد الواحد بن زياد. وابن ماجة (٢٧٠٦) قال:حدثنا أبو بكر بن أبي شيبة. قال:حدثنا شريك. والنسائي (٥/٦٨) قال: أخبرنا محمود بن غيلان. قال: حدثنا وكيع. قال حدثنا:سفيان. وفي (٦/٢٣٧) قال: أخبرنا أحمد بن حرب. قال:حدثنا محمد بن فضيل. وابن خزيمة (٢٤٥٤) قال:حدثنا يوسف بن موسى. قال: حدثنا جرير.\nخمستهم - محمد بن فضيل، وجرير بن عبد الحميد، وعبد الواحد بن زياد، وسفيان الثوري، وشريك بن عبد الله النخعي - عن عمارة بن القعقاع عن أبي زرعة، فذكره.","vol":"11","page":627},{"text":"٩٢٤٩ - (د) أبو سعيد الخدري - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لأن يتصدَّق المرءُ في حياته وصِحَّته بدرهم خير له من أن يتصدقَ عند موته بمائة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٦٦) في الوصايا، باب ما جاء في كراهية الإضرار في الوصية، وفي سنده شرحبيل بن سعد، وهو ضعيف، ومع ذلك فقد صححه ابن حبان (٨٢١) \" موارد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٨٦٦) قال: حدثنا أحمد بن صالح، قال:حدثنا ابن أبي فديك، قال: أخبرني ابن أبي ذئب، عن شرحبيل، فذكره.","vol":"11","page":628},{"text":"٩٢٥٠ - (ت س) أبو حبيبة الطائي قال: أوصى إليَّ أخي بطائفة من ماله، فلَقِيت أبا الدرداء، فقلت له: إن أخي أوصى إليَّ بطائفةٍ من ماله، فأين ترى لي وضْعَه؛ في الفقراء، أو المساكين، أو المجاهدين في سبيل الله؟ قال: أمَّا أنا فما كنتُ لأعدِلَ عن المجاهدين، وسمعتُ رسولَ الله - ﷺ- يقول: «مَثَلُ الذي يُعتِق ويتصدَّقُ عند موته كَمَثلِ الذي يُهْدِي إذا شبِعَ، وإنَّ أفضلَ الصدقة: أن تصَّدَّق وأنت صحيح حريصٌ شحيح، تأمُلُ الغِنى وتخشى الفقر» انتهت رواية الترمذي عند قوله: «إذا شبع» ولم يذكر فيه «ويتصدق» .\nوفي رواية النسائي قال: «أوصى رجل بدنانير في سبيل الله، فسُئِل أبو الدرداء فحدَّث عن النبيِّ - ﷺ- قال: مَثَلُ الذي يُعتق، أو يتصدق عند موته مثل الذي يُهدِي بعدما يشبع» (١) .\n_________\n(١) رواه الترمذي رقم (٢١٢٤) في الوصايا، باب ما جاء في الرجل يتصدق أو يعتق عند الموت، والنسائي ٦ / ٢٣٨ في الوصايا، باب الكراهية في تأخير الوصية، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا أحمد والدارمي وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٩٦) قال:حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٥/١٩٧) قال: حدثنا عبد الرحمن بن مهدي، عن سفيان. وفي (٦/٤٤٨) قال:حدثنا وكيع. قال:حدثنا سفيان. (ح) وعبد الرحمن، عن سفيان. وعبد بن حميد (٢٠٢) قال:حدثنا يعلى، قال:حدثنا سفيان. والدارمي (٣٢٢٩) قال:حدثنا عبد الصمد بن عبد الوارث، قال:حدثنا شعبة. وأبو داود (٣٩٦٨) قال:حدثنا محمد بن كثير، قال:حدثنا سفيان. والترمذي (٢١٢٣) قال:حدثنا بندار، قال:حدثنا عبد الرحمن بن مهدي، قال:حدثنا سفيان. والنسائي (٦/٢٣٨) قال: أخبرنا محمد بن بشار، قال:حدثنا محمد. قال: حدثنا شعبة. وفي الكبرى (الورقة٦٤) قال:أخبرنا قتيبة بن سعيد، قال:حدثنا أبو الأحوص.\nثلاثتهم - شعبة، وسفيان الثوري، وأبو الأحوص سلام بن سليم - عن أبي إسحاق، عن أبي حبيبة الطائي، فذكره.","vol":"11","page":628},{"text":"<span data-type=\"title\" id=toc-2053>النوع الثالث: في مقدارها</span>\n٩٢٥١ - (خ م ط د س ت) سعد بن أبي وقاص - ﵁ - قال: «جاءني رسولُ الله - ﷺ- يعودني عامَ حَجَّة الوداع من وجع اشتدَّ بي، فقلت: يا رسولَ الله، إني قد بلغ بي من الوجع ما ترى، وأنا ذو مال، ولا يَرِثُنِي إلا ابنةٌ لي، أفأتصدَّق بثلثي مالي؟ قال: لا، قلت: فالشَّطْر يا رسول الله؟ فقال: لا، قلت: فالثلث؟ قال: فالثلث، والثلث كثير- أو كبير - إنك أن تَذَرَ (١) ورثتك أغنياء خيرٌ من أن تَذَرهم عالَةً يَتَكَفَّفُون الناسَ، وإنك لن تُنفِقَ نفقةً تبتغِي بها وجه الله إلا أُجِرْتَ بها، حتى ما تجعلُ في في امرأتِكَ، قال: فقلت: يا رسولَ الله، أُخَلَّفُ بَعدَ أصحابي؟ قال: إنك لن تُخَلَّفَ فتعملَ عملًا تبتغي به وجه الله، إلا زدتَ به درجةً ورِفْعة، ولعلّك أن تُخَلف حتى ينتفعَ بك أقوامٌ ويُضَرَّ بك آخرون، اللهم أمضِ لأصحابي هِجْرَتَهم، ولا تَرُدَّهم على أعقابهم لكنِ البائسُ سعدُ بنُ خَولة، يَرْثِي له رسولُ الله - ﷺ- أنْ ماتَ بمكة» .\nوفي رواية بمعناه، ولم يذكر قولَه - ﷺ - في سعد بن خَوْلة، غير أنه قال: «وكان يكره أن يموت بالأرض التي هاجر منها» . ⦗٦٣٠⦘ أخرجه البخاري ومسلم.\nوفي أفراد البخاري قال: «مَرِضتُ فعادني ...» وذكر الحديث مختصرًا، وفيه: «الثلث، والثلث كثير» .\nوفي أفراد مسلم نحوه من طرق عدة، وفي إحداها: أنَّ سعدًا قال: «إني قد خِفْتُ أن أموتَ بالأرض التي هاجرتُ منها، فقال رسولُ الله - ﷺ-: اللهم اشْفِ سعدًا، اللهم اشفِ سعدًا، اللهم اشفِ سعدًا» . وفيه: ذكر الوصية: «والثلث، والثلث كثير» . وفيه: «إنَّ صَدَقَتَكَ من مالكَ صدقةٌ، وإنَّ نفقتَك على عيالكَ صدقةٌ وإن ما تأكلُ امرأتُك من مالكَ صدقة» . وأخرج الموطأ وأبو داود والنسائي الرواية الأولى.\nوفي رواية الترمذي قال: «عادَنِي رسولُ الله - ﷺ- وأنا مريض، فقال: أوصيتَ؟ قلت: نعم، قال: بكم؟ قلت: بمالي كُلِّهِ في سبيل الله، قال: فما تركتَ لولدك؟ قلت: هم أغنياءُ بخيرٍ، قال: أوصِ بالعُشْر، فما زلتُ أُناقِصُه حتى قال: أوصِ بالثلث، والثلثُ كثير» .\nقال الترمذي: وقد رُوي: «كبير، وكثير» .\nوللترمذي والنسائي قال: «مَرِضتُ عام الفتح مَرَضًا أشفيتُ [منه] على الموت، فأتاني رسولُ الله - ﷺ- يعودني، فقلت: يا رسولَ الله، إن لي مالًا ⦗٦٣١⦘ كثيرًا، وليس يَرِثني إلا ابنتي، أفأُوصِي بمالي كُلِّه؟ قال: لا، قلت: بثلثي مالي؟ ...» وذكر الحديث.\nوللنسائي أيضًا قال: «كان النبيُّ - ﷺ- يعوده بمكة، وهو يكره أن يموت بالأرض التي هاجر منها، قال النبيُّ - ﷺ-: رحم الله سعدَ بنَ عَفْراء (٢) - أو يرحم الله سعد بن عفراء - ولم يكن له إلا ابنةٌ واحدة، قال: يا رسولَ الله، أُوصِي بمالي كلِّه؟ ... الحديث» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العالة): الفقراء.\n(التكفُّف): المسألة من الناس، كأنه من الطلب بالأكُفِّ. ⦗٦٣٢⦘\n(أشفيت) على الشيء: إذا أشرفت عليه وقاربته.\n_________\n(١) قال القاضي عياض: روينا قوله: أن تذر، بفتح الهمزة وكسرها، وكلاهما صحيح، والمعنى: تركك إياهم مستغنين عن الناس خير من أن تذرهم عالة، أي: فقراء.\n(٢) قال عبد الحق في \" الجمع بين الصحيحين \": يعني سعد بن خولة، وقال غيره: يحتمل أن تكون \" عفراء \" أم سعد، وقال الدمياطي: هذا وهم، والمحفوظ \" ابن خولة \" ولعل الوهم أتى من سعد بن إبراهيم، وقد ذكره البخاري في الفرائض من حديث الزهري عن عامر، وفيه \" البائس سعد بن خولة \" والزهري أحفظ من سعد بن إبراهيم. أهـ. زركشي.\n(٣) رواه البخاري ٣ / ١٣٢ في الجنائز، باب رثاء النبي ﷺ سعد بن خولة، وفي الإيمان، باب ما جاء أن الأعمال بالنية والحسبة ولكل امرئ ما نوى، وفي الوصايا، باب أن يترك ورثته أغنياء خير من أن يدعهم يتكففون الناس، وباب الوصية بالثلث، وفي فضائل أصحاب النبي ﷺ، باب قول النبي ﷺ: \" اللهم أمض لأصحابي هجرتهم \"، وفي المغازي، باب حجة الوداع، وفي النفقات في فاتحته، وفي المرضى، باب وضع اليد على المريض، وباب قول المريض: إني وجع، وفي الدعوات، باب الدعاء برفع الوباء والوجع، وفي الفرائض، باب ميراث البنات، ومسلم رقم (١٦٢٨) في الوصية، باب الوصية بالثلث، والموطأ ٢ / ٧٦٣ في الوصية، باب الوصية في الثلث لا تتعدى، والترمذي رقم (٩٧٥) في الجنائز، باب ما جاء في الوصية بالثلث والربع، وفي الوصايا، باب ما جاء في الوصية بالثلث، وأبو داود رقم (٢٨٦٤) في الوصايا، باب ما جاء فيما لا يجوز للوصي في ماله، والنسائي ٦ / ٢٤١ - ٢٤٣ في الوصايا، باب الوصية بالثلث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٧١) (١٤٧٤) قال: حدثنا يحيى بن سعيد والبخاري (٧/١٥٢) . وفي الأدب المفرد (٤٩٩) قال: حدثنا المكي بن إبراهيم. وأبو داود (٣١٠٤) قال: حدثنا هارون بن عبد الله، قال: حدثنا مكي بن إبراهيم، والنسائي في الكبرى «تحفة الأشراف» (٣٩٥٣) عن يعقوب بن إبراهيم، عن يحيى بن سعيد. (ح) وعن يعقوب بن إبراهيم، ومحمد بن المثنى، كلاهما عن يحيى بن سعيد.\nكلاهما - المكي بن إبراهيم، ويحيى بن سعيد - عن الجعيد بن عبد الرحمن بن أوس.\n٢- وأخرجه النسائي في الكبرى (تحفة الأشراف) (٣٩٥٣) عن محمد بن عبد الله بن عبد الحكم، عن شعيب، عن الليث، عن خالد، عن ابن أبي هلال.\nكلاهما - الجعيد بن عبد الرحمن بن أوس، وابن أبي هلال - عن عائشة بنت سعد، فذكرته.\n* في رواية يحيي بن سعيد، عند أحمد: الجعد بن أوس.\nأخرجه أحمد (١/١٦٨) (١٤٤٠) قال: حدثنا عفان، قال: حدثنا وهيب. والبخاري في الأدب المفرد (٥٢٠) قال: حدثنا محمد بن المثنى، قال: حدثنا عبد الوهاب. ومسلم (٥/٧٢) قال: حدثنا محمد بن أبي عمر المكي. قال: حدثنا الثقفي. (ح) وحدثني أبو الربيع العتكي، قال: حدثنا حماد. وابن خزيمة (٢٣٥٥) قال: حدثنا الحسين بن الحسن، قال: أخبرنا الثقفي عبد الوهاب.\nثلاثتهم - وهيب، وعبد الوهاب الثقفي، وحماد بن زيد - عن أيوب، عن عمرو بن سعيد.\n٢-وأخرجه مسلم (٥/٧٢) قال: حدثني محمد بن المثنى، قال: حدثنا عبد الأعلى، قال: حدثنا هشام، عن محمد.\nكلاهما - عمرو بن سعيد، ومحمد بن سيرين - عن حميد بن عبد الرحمن الحميري، عن ثلاثة من ولد سعد، فذكروه.\n* رواية الأدب المفرد، وابن خزيمة: «ثلاثة من بني سعد» .","vol":"11","page":629},{"text":"٩٢٥٢ - (خ م س) عبد الله بن عباس - ﵄ - كان يقول في الوصية: «لو غَضَّ الناسُ من الثلث إلى الربع؟ لأن رسولَ الله - ﷺ- قال لسعد: [الثلث]، والثلث كثير- أو كبير» . أخرجه البخاري ومسلم والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غضَّ) من الشيء، أي: أنقصه، والمراد: لو اقتصروا على الربع.\n_________\n(١) رواه البخاري ٥ / ٢٧٧ في الوصايا، باب الوصية بالثلث، ومسلم رقم (١٦٢٩) في الوصية، باب الوصية بالثلث، والنسائي ٦ / ٢٤٤ في الوصايا، باب الوصية بالثلث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٥٢١) قال:حدثنا سفيان. وأحمد (١/٢٣٠) (٢٠٣٤) قال:حدثني ابن نمير. وفي (١/٢٣٣) (٢٠٧٦) قال:حدثنا وكيع. والبخاري (٤/٣) قال:حدثنا قتيبة بن سعيد، قال: حدثنا سفيان. ومسلم (٥/٧٢و٧٣) قال:حدثني إبراهيم بن موسى الرازي، قال: أخبرنا عيسى (يعني ابن يونس) (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا:حدثنا وكيع. (ح) وحدثنا أبو كريب، قال:حدثنا ابن نمير. وابن ماجة (٢٧١١) قال:حدثنا علي بن محمد قال:حدثنا وكيع. والنسائي (٦/٢٤٤) قال: أخبرنا قتيبة بن سعيد، قال:حدثنا سفيان.\nأربعتهم - سفيان بن عيينة، وابن نمير، ووكيع، وعيسى بن يونس - عن هشام بن عروة، عن أبيه، فذكره.\n* أشار المزي في تحفة الأشراف (٥٨٧٦) إلى أن مسلما رواه عن محمد بن عبد الله بن نمير، عن أبيه، به.","vol":"11","page":632},{"text":"<span data-type=\"title\" id=toc-2054>النوع الرابع: في الوصية للوارث</span>\n٩٢٥٣ - (ت س) عمرو بن خارجة - ﵁ - «أنَّ النبيَّ - ﷺ- خطب على ناقته وأنا تحت جِرانها، وهي تَقصَع بجِرَّتِها، وإن لُعابَها يسيل بين كَتِفَيَّ، فسمعته يقول: إن الله ﷿ أعطى كلَّ ذي حَقٍّ حَقَّه، فلا وصية لوارث، والولد للفراش، وللعاهر الحجر» أخرجه الترمذي والنسائي.\nوللنسائي قال: «خَطَبَ رسولُ الله - ﷺ- فقال: إن الله قد أعطى كلَّ ذي حقٍّ حَقَّه، [و] لا وصية لوارث» ولم يذكر النسائي في الرواية الأولى ⦗٦٣٣⦘ «الولد للفراش» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جِرانها) الجران: باطن العنق مما يلي الأرض.\n(الجِرَّة): ما يخرجه البعير من بطنه ليجترَّه.\n(تَقْصَعُ) قَصْعُهُ: شدة مضغه، وقيل: هو من استقامة خروجها من الجوف إلى الفم ومتابعة بعضها بعضًا، وإنما يفعلُ البعير ذلك: إذا كان مطمئنًا فإذا خاف شيئًا قطَع الجِرَّة.\n(العاهر): الزاني، وإنما قال: «له الحجر» أي: لاشيء له في الولد، وقيل: أراد به أنه يُرجَم بالحجر.\n_________\n(١) رواه الترمذي رقم (٢١٢٢) في الوصايا، باب ما جاء لا وصية لوارث، والنسائي ٦ / ٢٤٧ في الوصايا، باب إبطال الوصية للوارث، وهو حديث حسن، وقال الترمذي: هذا حسن صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٨٦) و(٢٣٨) قال حدثنا محمد بن جعفر، قال: حدثنا سعيد. (ح) ويزيد بن هارون، قال: أخبرنا سعيد. (ح) وحدثنا عفان، قال: حدثنا أبو عوانة. وفي (٤/١٨٧ و٢٣٨) قال: حدثنا عفان، قال: حدثناحماد. (ح) وحدثنا يزيد بن هارون قال: أخبرنا سعيد، يعني ابن أبي عروبة. وفي (٤/١٨٧و٢٣٩) قال: حدثنا عبد الوهاب الخفاف، قال: أخبرنا سعيد (ح) وحدثنا محمد بن جعفر، قال: حدثنا سعيد، والدارمي (٢٥٣٢ و٣٢٦٣) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا هشام الدستوائي. وابن ماجة (٢٧١٢) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون، قال: أنبأنا سعيد بن أبي عروبة. والترمذي (٢١٢١) قال: حدثنا قتيبة، قال: حدثنا أبو عوانة. والنسائي (٦/٢٤٧) قال: أخبرنا قتيبة بن سعيد، قال: حدثنا أبو عوانة (ح) وأخبرنا إسماعيل بن مسعود، قال: حدثنا خالد، قال: حدثنا شعبة.\nخمستهم - سعيد بن أبي عروبة، وأبو عوانة، وحماد بن سلمة، وهشام، وشعبة - عن قتادة، عن شهر ابن حوشب، عن عبد الرحمن بن غنم، فذكره.\n* قال سعيد بن أبي عروبة: وحدثنا مطر، عن شهر بن حوشب، عن عبد الرحمن بن غنم، عن عمرو بن خارجة، عن النبي -ﷺ- بمثله.\n* أخرجه أحمد (٤/١٨٦) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، عن ليث، عن شهر بن حوشب، قال: أخبرني من سمع النبي -ﷺ- (ح) وعن ابن أبي ليلى، أنه سمع عمرو بن خارجة. فذكره.\n* وأخرجه أحمد (٤/١٨٦ و٢٣٨) قال: حدثنا عفان، قال: وزاد فيه همام بهذا الإسناد - يعني همام، عن قتادة، عن شهر بن حوشب، عن عمرو بن خارجة - ولم يذكر: عبد الرحمن بن غنم.\n* وأخرجه النسائي (٦/٢٤٧) قال: أخبرنا عتبة بن عبد الله المروزي، قال: أنبأنا عبد الله بن المبارك، قال: أنبأنا إسماعيل بن أبي خالد، عن قتادة، عن عمرو بن خارجة، فذكره. ليس فيه: «شهر» ولا «عبد الرحمن بن غنم» .","vol":"11","page":632},{"text":"٩٢٥٤ - (د) أبو أمامة [الباهلي]- ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إنَّ الله قد أعطى كلَّ ذي حقٍّ حَقَّه، فلا وصية لوارث» أخرجه أبو داود (١) .\nوهو طرف من حديث طويل قد أخرجه أبو داود والترمذي، وهو في «كتاب اللواحق» من أواخر الكتاب.\n_________\n(١) رقم (٢٨٧٠) في الوصايا، باب ما جاء في الوصية للوارث، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٦٧) قال:حدثنا أبو المغيرة. وأبو داود (٢٨٧٠و٣٥٦٥) قال:حدثنا عبد الوهاب بن نجدة الحوطي. وابن ماجة (٢٠٠٧و٢٢٩٥ و٣٥٩٨و ٢٧١٣) قال:حدثنا هشام بن عمار. وفي (٢٤٠٥) قال:حدثنا هشام بن عمار، والحسن بن عرفة. والترمذي (٦٧٠) قال:حدثنا هناد. وفي (١٢٦٥و٢١٢٠) قال:حدثنا هناد وعلي بن حجر. وعبد الله بن أحمد (٥/٢٦٧) قال:حدثنا يحيى بن معين.\nسبعتهم - أبو المغيرة، وابن نجدة، وهشام، وابن عرفة، وهناد، وابن حجر، وابن معين -. قالوا:حدثنا إسماعيل بن عياش، قال:حدثنا شرحبيل بن مسلم الخولاني. فذكره","vol":"11","page":633},{"text":"<span data-type=\"title\" id=toc-2055>النوع الخامس: في وصية النبي - ﷺ</span>-\n٩٢٥٥ - (خ م ت س) طلحة بن مصرف قال: سألتُ ابن أبي أوفَى: «هل أوصى رسولُ الله - ﷺ-؟ قال: لا، قلت: فكيف كُتِبَ على الناس الوصية، أو أُمِرُوا بها، ولم يوصِ؟ قال: أوصى بكتاب الله» . أخرجه البخاري ومسلم والترمذي والنسائي (١) .\n_________\n(١) رواه البخاري ٥ / ٢٢٧ في الوصايا، باب الوصايا، وفي المغازي، باب مرض النبي ﷺ ووفاته، وفي فضائل القرآن، باب الوصاة بكتاب الله ﷿، ومسلم رقم (١٦٣٤) في الوصية، باب ترك الوصية لمن ليس له شيء يوصي فيه، والترمذي رقم (٢١٢٠) في الوصايا، باب ما جاء أن النبي ﷺ لم يوص، والنسائي ٦ / ٢٤٠ في الوصايا، باب هل أوصى النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٧٢٢) قال:حدثنا سفيان. وأحمد (٤/٣٥٤) قال: حدثنا حجاج. وفي (٤/٣٥٥) قال:حدثنا عبد الرحمن بن مهدي. وفي (٤/٣٨١) قال: حدثنا وكيع: والدارمي (٣١٨٤) قال: حدثنا محمد بن يوسف. والبخاري (٤/٣) قال: حدثنا خلاد بن يحيى. وفي (٦/١٨) قال:حدثنا أبو نعيم. وفي (٦/٢٣٥) قال:حدثنا محمد بن يوسف. ومسلم (٥/٧٤) قال:حدثنا يحيى بن يحيى التميمي. قال: أخبرنا عبد الرحمن بن مهدي. (ح) وحدثناه أبو بكر بن أبي شيبة، قال:حدثنا وكيع. (ح) وحدثنا ابن نمير - محمد بن عبد الله بن نمير - قال:حدثنا أبي. وابن ماجة (٢٦٩٦) قال:حدثنا علي بن محمد، قال:حدثنا وكيع. والترمذي (٢١١٩) قال:حدثنا أحمد بن منيع.، قال:حدثنا أبو قطن عمرو ابن الهيثم البغدادي. والنسائي (٦/٢٤٠) قال: أخبرنا إسماعيل بن مسعود، قال:حدثنا خالد بن الحارث.\nعشرتهم - سفيان، وحجاج، وعبد الرحمن، ووكيع، ومحمد بن يوسف، وخلاد، وأبو نعيم، وعبد الله ابن نمير، وأبو قطن، وخالد بن الحارث - عن مالك بن مغول، عن طلحة بن مصرف، فذكره.","vol":"11","page":634},{"text":"٩٢٥٦ - (خ م س) عائشة - ﵂ - قال الأسود بن يزيد: ذكروا عند عائشة: أن عليًّا كان وصيًا، فقالت: «متى أوصى إليه وقد كنت مُسْنِدَتَهُ إلى صدري- أو قالت -: في حَجْري؟ فدعا بالطَّسْتِ، فلقد انْخَنَثَ في حَجري، فما شعرت أنه مات، فمتى أوصى إِليه؟» أخرجه البخاري ومسلم.\nوفي رواية النسائي قالت: «يقولون: إن النبيَّ - ﷺ- أوصى إلى عليٍّ، لقد دعا بالطَّست ليبولَ فيه، فانخَنَثَتْ نفسُه وما أشعر، فإلى مَنْ أوصى؟» (١) ⦗٦٣٥⦘\nوفي رواية ذكرها رزين «ذكر عندها: أن قومًا يزعمون أنَّ رسولَ الله - ﷺ- أوصى لعليٍّ، فقالت: والله لقد مَرِضَ في بيتي، ولقد تُوُفِّي في بيتي وفي يومي، وبين سَحْري ونَحْري، ولقد انخنثتْ نَفْسُهُ في حَجري وإن نساءَه لعندي، وما شعرتُ أنَّه مات، فمتى أوصى [إليه]؟» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الانخناث): الانثناء [والانكسار]، أرادت: أنه استرخى فانثنت أعضاؤه.\n(السَحْر): الرِّئة.\n(النَّحْر): معروف، أرادت: أنه ﷺ مات وهي محتضنته في صدرها.\n_________\n(١) رواه البخاري ٥ / ٢٦٩ في الوصايا، باب الوصايا، وفي المغازي، باب مرض النبي ﷺ ووفاته، ومسلم رقم (١٦٣٦) في الوصية، باب ترك الوصية لمن ليس له شيء يوصي فيه، والنسائي ٦ / ٢٤٠ في الوصايا، باب هل أوصي النبي ﷺ، وانظر ما قاله الحافظ في \" الفتح \" حول هذا الحديث ٥ / ٢٦٩ و٢٧٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٣٢) قال: حدثنا إسماعيل. والبخاري (٤/٣) قال: حدثنا عمرو بن زرارة. قال: أخبرنا إسماعيل. وفي (٦/١٨) قال: حدثنا عبد الله بن محمد، قال: أخبرنا أزهر. ومسلم (٥/٧٥) قال: حدثنا يحيى بن يحيى وأبو بكر بن أبي شيبة -واللفظ ليحيى -قال: أخبرنا إسماعيل ابن علية. وابن ماجة (١٦٢٦) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا إسماعيل بن علية والترمذي في «الشمائل» (٣٨٦) قال: حدثنا حميد بن مسعدة البصري. قال: حدثنا سليم بن أخضر. والنسائي (١/٣٢ و٦/٢٤٠) قال: أخبرنا عمرو بن علي. قال: أنبأنا أزهر. وفي (٦/٢٤١) قال: أخبرني أحمد بن سليمان. قال: حدثنا عارم - قال: حدثنا حماد بن زيد.\nأربعتهم -إسماعيل ابن علية، وسليم، وأزهر، وحماد - عن ابن عون، عن إبراهيم، عن الأسود بن يزيد، فذكره.","vol":"11","page":634},{"text":"<span data-type=\"title\" id=toc-2056>النوع السادس: في أحاديث متفرقة</span>\n٩٢٥٧ - (ت) علي بن أبي طالب - ﵁ - «أنَّ رسولَ الله - ﷺ- قضى بالدَّين قبل الوصية، وأنتم تقرؤون (١) الوصية قبل الدَّين» . أخرجه الترمذي (٢) .\n_________\n(١) في بعض النسخ: تقرون من الإقرار.\n(٢) رقم (٢١٢٣) في الوصايا، باب ما جاء يبدأ بالدين قبل الوصية، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٥٥و٥٦) قال:حدثنا سفيان. وأحمد (١/٧٩) (٥٩٥) قال:حدثنا سفيان. وفي (١/١٣١) (١٠٩١) قال:حدثنا وكيع، قال:حدثنا سفيان. وفي (١/١٤٤) (١٢٢١) قال:حدثنا يزيد، قال: أنبأنا زكريا. وابن ماجة (٢٧١٥) قال:حدثنا علي بن محمد، قال:حدثنا وكيع، قال حدثنا سفيان. وفي (٢٧٣٩) قال:حدثنا يحيى بن حكيم، قال:حدثنا أبو بحر البكراوي، قال:حدثنا إسرائيل. والترمذي (٢٠٩٤) قال:حدثنا بندار، قال: حدثنا يزيد بن هارون، قال: أخبرنا سفيان. (ح) وحدثنا بندار، قال:حدثنا يزيد بن هارون، قال: أخبرنا زكريا بن أبي زائدة. وفي (٢٠٩٥ و٢١٢٢) قال: حدثنا بن أبي عمر، قال:حدثنا سفيان بن عيينة.\nأربعتهم- سفيان بن عيينة، وسفيان الثوري، وزكريا، وإسرائيل - عن أبي إسحاق، عن الحارث، فذكره.","vol":"11","page":635},{"text":"٩٢٥٨ - (ط) عمرو بن سليم الزرقي قال: قيل لعمر بن الخطاب: ⦗٦٣٦⦘ «إن هاهنا غلامًا يَفاعًا لم يَحتلم من غسّان، وورثته بالشام، وهو ذو مال، وليس له هنا إلا ابنةُ عَمّ، فقال له عمر: فليوصِ لها، فأوصى لها بمال يقال له: بئر جُشَم، قال عمرو بن سليم: فبيع ذلك المال بثلاثين ألف دِرهم، قال: وابنة عمه التي أوصى لها: هي أم عمرو بن سليم» .\nوفي رواية عن أبي بكر بن حزم «أن غلامًا مِنْ غَسَّان حضرته الوفاة بالمدينة، ووارثه بالشام، فَذُكِرَ ذلك لعمر بن الخطاب، فقيل له: إن فلانًا بالموت، أفيوصي؟ قال: فليوصِ، قال أبو بكر: وكان الغلامُ ابنَ عشر سنين، أو اثنتي عشرة سنة، فأوصى ببئر جُشَم، فباعها أهلها بثلاثين ألف درهم» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يفاعًا) الغلام اليافع واليفعة: الذي قارب الاحتلام وشب وارتفع، واليفاع: المرتفع من كل شيء، وما وجدتُ اليفاع يطلق على الأناسي فيما اعتبرته، إنما يقال: يافع ويَفعة، ولعله يقال.\n_________\n(١) ٢ / ٧٦٢ في الوصية، باب جواز وصية الصغير والضعيف والمصاب والسفيه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في (الموطأ) (٤/٧٦) عن عبد الله بن أبي بكر بن حزم، عن أبيه، أن عمرو بن سليم الزرقي أخبره أنه قيل لعمر بن الخطاب. فذكره.","vol":"11","page":635},{"text":"٩٢٥٩ - (خ) عبد الله بن الزبير - ﵄ - قال: «لما وقف الزبير يوم الجملِ دعاني، فقمتُ إلى جنبه، فقال: يا بُنَيَّ، إنَّه لا يُقتَلُ اليومَ ⦗٦٣٧⦘ إلا ظالم أو مظلوم، وإني لا أُراني إلا سأُقْتَلُ اليومَ مظلومًا، وإن من أكبر هَمِّي لَدَيْني، أفترى دَينُنا يُبقي من مالنا شيئًا؟ ثم قال: يا بُنَيَّ، بِعْ مالَنا، واقضِ ديني، وأوصى بالثلث، وثلثه لبنيه - يعني لبني عبد الله - قال: فإن فضل شيء من مالنا بعد قضاء الدَّيْن، فثلثه لولدِكَ، قال عبد الله بن الزبير: فجعل يوصيني بِدَيْنِهِ، ويقول: يا بنيَّ، إن عجزتَ عن شيء منه فاستعن بمولاي، قال: فوالله ما دَرَيْت ما أراد، حتى قلتُ: يا أبتِ مَنْ مَولاك؟ قال: الله، قال: فوالله ما وقعتُ في كُربة من دَيْنه إلا قلت: يا مولى الزبير، اقضِ عنه دَيْنَه، قال: فقُتل الزبير، ولم يَدَعْ دِينارًا ولا دِرهمًا إلا أرَضِين، منها: الغابة، وإِحدى عشرة دارًا بالمدينة، ودارين بالبصرة، ودارًا بالكوفة، ودارًا بمصر، قال: وإنما كان دَينُه الذي كان عليه: أنَّ الرجل كان يأتيه بالمال فيستودعه إياه، فيقول الزبير: لا، ولكن هو سَلَف، فإني أخشى عليه الضَّيْعَة، وما وَلي إمارةً قَطُّ، ولا جِبايةً، ولا خراجًا، ولا شيئًا، إلا أن يكون في غَزْو معَ رسول الله - ﷺ-، أو مع أبي بكر وعمر وعثمان، قال عبد الله بن الزبير: فحسِبْتُ ما كان عليه من الدَّيْن، فوجدته ألفَيْ ألف، ومائتي ألف، قال: فلقي حَكيمُ بن حِزام عبد الله بن الزبير، فقال: يا ابن أخي كم على أخي من الدَّيْن؟ قال: فكتمته، وقلت: مائة ألف، فقال حكيم: والله ما أرى أموالُكم تَسَعُ هذه، قال: فقال عبد الله: أرأيتَكَ إن كانت ألفي ألف ⦗٦٣٨⦘ ومائتي ألف؟ قال: ما أُراكم تطيقون هذا، فإن عَجَزْتُم عن شيء منه فاستعينوا بي، وكان الزبير قد اشترى الغابة بسبعين ومائة ألف، فباعها عبد الله بألف ألف وستمائة ألف، ثم قام فقال: من كان له على الزبير شيء فليُوافِنا بالغابة، قال: فأتاه عبد الله بن جعفر، وكان له على الزبير أربعمائة ألف، فقال لعبد الله: إن شئتم تركتها لكم، قال عبد الله: لا، قال: فإن شئتم جعلتموها فيما تؤخِّرون إن أخَّرتم، فقال عبد الله: لا، قال: فاقطعوا لي قِطْعَة، فقال عبد الله: لَكَ من هاهنا إلى هاهنا، قال: فباع عبد الله منها، فقضى دَينَه وأوفاه، وبقي منها أربعةُ أسهم ونصف، قال: فَقَدِم على معاوية وعنده عمرو بن عثمان، والمنذر بن الزبير، وابنُ زَمعة، قال: فقال له معاوية: كم قُوِّمَتِ الغابة؟ قال: كلُّ سَهْم مائة ألف، قال: كم بقي منها؟ قال: أربعة أسهم ونصف، فقال المنذر بن الزبير: قد أخذت منها سهمًا بمائة ألف، وقال عمرو بن عثمان: قد أخذت سهمًا بمائة ألف، وقال ابن زَمعة: قد أخذت سهمًا بمائة ألف، فقال معاوية: كم بقي؟ قال: سهمٌ ونصف، قال: قد أخذته بخمسين ومائة ألف، قال: وباع عبد الله بن جعفر نصيبَهُ من معاوية بستمائة ألف، قال: فلما فرغ ابن الزبير من قضاء دَيْنه، قال بنو الزبير: اقْسمْ بيننا ميراثنا، قال: [لا] واللهِ لا أقْسِمُ بينكم حتى أُنادي بالموسم أربع سنين: ألا مَنْ كان له على الزبير دَينٌ فليأتنا فلْنَقضهْ، قال: فجعل كلَّ سَنَةٍ ينادي في الموسم، فلما ⦗٦٣٩⦘ مضى أربع سنين قسم بينهم، ودَفع الثلثَ، قال: وكان للزبير أربعُ نسوَة، فأصاب كلَّ امرأةٍ ألفُ ألفٍ ومائتا ألف، قال: فجميع ماله خمسون ألف ألف ومائتا ألف» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الموسم): زمن مقدم الحجيج مكة.\n_________\n(١) ٦ / ١٦٠ - ١٦٣ في فرض الخمس، باب بركة الغازي في ماله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في صحيحه (٣١٢٩) قال: حدثني إسحاق بن إبراهيم، قال: قلت لأبي أسامة: أحدثكم هشام بن عروة، عن أبيه عن عبد الله بن الزبير؟ قال: فذكره.","vol":"11","page":636},{"text":"٩٢٦٠ - (د) عمرو بن شعيب عن أبيه عن جده أن العاص بن وائل [السهمي] «أوصى أن يُعتَق عنه مائة رقَبة، فأعتق ابنه هشام خمسين رقبة، فأراد ابنه عمرو أن يُعتِق عنه الخمسين الباقية، فقال: حتى أسأل رسول الله - ﷺ-، فأتى النبي - ﷺ- فقال: يا رسول الله، إن أبي أوصى أن يُعتق عنه مائة رقبة، وإن هشامًا أعتق عنه خمسين، وبقيت عليه خمسون رقبة، أفأعتق عنه؟ فقال رسولُ الله - ﷺ-: إنه لو كان مسلمًا فأعتقتم عنه، أو تصدقتم عنه، أو حججتم عنه بلغه ذلك» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٨٣) في الوصايا، باب ما جاء في وصية الحربي يسلم وليه أيلزمه أن ينفذها، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨١) (٦٧٠٤) قال: حدثنا هشيم، قال: أخبرنا حجاج. وأبو داود (٢٨٨٣) قال: حدثنا العباس بن الوليد بن مزيد، قال: أخبرني أبي، قال:حدثنا الأوزاعي، قال:حدثني حسان بن عطية.\nكلاهما - حجاج بن أرطاة، وحسان - عن عمرو بن شعيب، عن أبيه. فذكره.\n* رواية حجاج: «أن العاص بن وائل نذر في الجاهلية أن ينحر مئة بدنة، وأن هشام بن العاص نحر حصته خمسين بدنة، وأن عمرا سأل النبي -ﷺ- عن ذلك، فقال:أما أبوك فلو كان أقر بالتوحيد، فصمت وتصدقت عنه نفعه ذلك» .","vol":"11","page":639},{"text":"٩٢٦١ - (د) يحيى بن سعيد عن صدقة عمر بن الخطاب قال: نسخها لي عبد الحميد بن عبد الله [بن عبد الله] بن عمر بن الخطاب «بسم الله الرحمن الرحيم، هذا ما كتَبَ عبد الله عمرُ في ثَمْغٍ - فقصّ مِنْ خبره نحو ⦗٦٤٠⦘ حديث نافع - قال: غير متأثِّل مالًا، فما عفا عنه من ثمره فهو للسائل والمحروم - وساق القصة - قال: وإن شاء وَلِيُّ ثَمْغٍ اشترى من ثمره رقيقًا لعمله، وكتب مُعَيْقيب، وشهد عبد الله بن الأرقم: بسم الله الرحمن الرحيم، هذا ما أوصى به عبد الله عمر، أمير المؤمنين، إن حدَثَ به حَدَث أن ثَمْغًا وصِرْمةَ بنِ الأكوع والعبد الذي فيه والمائة السهم الذي بخيبر، ورقيقَهُ الذي فيه، والمائة التي أطعمه محمد - ﷺ- بالوادي: تليه حَفْصَةُ ما عاشت، ثم يليه ذوُ الرأي من أهلها، أن لا يباع ولا يشترى، ينفقه حيث رأَى، من السائل والمحروم وذي القربى، ولا حرجَ على مَنْ وليه إن أكل، أو آكل، أو اشترى رقيقًا منه» . هكذا أخرجه أبو داود (١) .\nوأما حديث نافع الذي أحال أبو داود عليه: فقد ذكرناه في «كتاب الصدقة» من حرف الصاد، وقد أخرجه البخاري ومسلم والترمذي بنحو من رواية أبي داود، ولذلك لم نُعِدْ ذِكره هاهنا.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ثمغ وصرمة بن الأكوع): مالان بالمدينة معروفان، كانا لعمر بن الخطاب ﵁، وقفهما. ⦗٦٤١⦘\n(المتأثِّل): الذي يدِّخر المال ويقتنيه.\n(ما عفا) أي: ما زاد وفضل.\n(المحروم): الممنوع الذي صُرِفَ عنه الرزق.\n_________\n(١) رقم (٢٨٧٩) في الوصايا، باب ما جاء في الرجل يوقف الوقف، وفي سنده عبد الحميد بن عبد الله بن عبد الله بن عبد الله بن عمر، وهو مجهول الحال وفيه انقطاع أيضًا، ولكن يشهد لبعضه حديث نافع الذي ذكره أبو داود في أول الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود في سننه (٢٨٧٩) قال: حدثنا سليمان بن داود المهري، ثنا ابن وهب، أخبرني الليث عن يحيى بن سعيد، فذكره","vol":"11","page":639},{"text":"<span data-type=\"title\" id=toc-2057>النوع السابع: في الوصي واليتيم</span>\n٩٢٦٢ - (د س) أبو ذر الغفاري - ﵁ - قال: قال لي رسولُ الله - ﷺ-: «يا أبا ذر، إني أراك ضعيفًا، وإني أُحِبَّ لك ما أحبُّ لنفسي، فلا تَأَمّرَنَّ على اثنين، ولا تَولَّيَنَّ مال يتيم» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢٨٦٨) في الوصايا، باب ما جاء في الدخول في الوصايا، والنسائي ٦ / ٢٥٥ في الوصايا، باب النهي عن الولاية على مال اليتيم، وقد أبعد المصنف النجعة، فالحديث عند مسلم بلفظه في الإمارة، باب كراهة الإمارة بغير ضرورة رقم (١٨٢٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٨٠) ومسلم (٧) قال:حدثنا زهير بن حرب، وإسحاق بن إبراهيم وأبو داود (٢٨٦٨) قال:حدثنا الحسن بن علي. والنسائي (٦/٢٥٥) قال:أخبرنا العباس بن محمد.\nخمستهم - أحمد بن حنبل، وزهير بن حرب،، وإسحاق بن إبراهيم، والحسن بن علي، والعباس بن محمد- عن عبد الله بن يزيد أبي عبد الرحمن المقرئ، عن سعيد بن أبي أيوب، عن عبيد الله بن أبي جعفر، عن سالم بن أبي سالم الجيشاني، عن أبيه، فذكره.\n* قال أبو داود: تفرد به أهل مصر.","vol":"11","page":641},{"text":"٩٢٦٣ - (د س) عمرو بن شعيب عن أبيه عن جده أن رجلًا أتى رسولَ الله - ﷺ- فقال: «إني فقير ليس لي شيء، ولي يتيم، فقال: كُلْ من مال يتيمك، غير مُسْرِفٍ ولا مُبادِر، ولا متأثِّل» . أخرجه أبو داود والنسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولا مبادِر) المُبَادِر: المسارع.\n_________\n(١) رواه أبو داود رقم (٢٨٧٢) في الوصايا، باب ما جاء فيما لولي اليتيم أن ينال من مال اليتيم، والنسائي ٦ / ٢٥٦ في الوصايا، باب ما للوصي من مال اليتيم إذا قام عليه، وإسناده حسن، وقواه الحافظ في \" الفتح \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨٦) (٦٧٤٧) .وفي (٢/٢١٥) (٧٠٢٢) قال:حدثنا عبد الوهاب الخفاف. وأبو داود (٢٨٧٢) قال:حدثنا حميد بن مسعدة، أن خالد بن الحارث حدثهم. وابن ماجة (٢٧١٨) قال:حدثنا أحمد بن الأزهر، قال:حدثنا روح بن عبادة. والنسائي (٦/٢٥٦) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد.\nثلاثتهم - عبد الوهاب، وخالد بن الحارث، وروح - عن حسين المعلم، عن عمرو بن شعيب، عن أبيه، فذكره.\n* زاد عبد الوهاب في حديثه: «من غير أن تقى مالك - أو قال: تفدي مالك بماله - شك حسين» .\n* زاد في حديثه: «... وأحسبه قال: ولا تقي مالك بماله» .","vol":"11","page":641},{"text":"٩٢٦٤ - (د) علي بن أبي طالب - ﵁ - قال: حفظتُ من رسول الله - ﷺ- اثنتين «لا يُتْمَ بَعْدَ احتِلام، ولا صُمات يومٍ إلى الليل» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٨٧٣) في الوصايا، باب ما جاء متى ينقطع اليتم، وإسناده ضعيف، ولكن رواه الطبراني في \" الصغير \" من وجه آخر عن على ﵁، كما قال السخاوي في \" المقاصد الحسنة \" بل له شواهد عن جابر وأنس وغيرهما، أقول: فالحديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٨٧٣) قال:حدثنا أحمد بن صالح، قال:حدثنا يحيى بن محمد المديني، قال: حدثنا عبد الله بن خالد بن سعيد بن أبي مريم، عن أبيه، عن سعيد بن عبد الرحمن بن رقيش، أنه سمع شيوخا من بني عمرو، ومن خاله عبد الله بن أبي أحمد، فذكروه.","vol":"11","page":642},{"text":"<span data-type=\"title\" id=toc-2058>الكتاب الثاني: في الوعد</span>\n٩٢٦٥ - (د) عبد الله بن أبي الحمساء - ﵁ - قال: «بايعتُ رسولَ الله - ﷺ- ببيع قبل أن يُبْعَثَ، فَبَقِيتْ له بقيَّة، ووعدتُه أن آتِيَهُ بها في مكانه فنسيت، ثم ذكرتُ بعد ثلاث، فجئت فإذا هو في مكانه، فقال لي: يا فتى لقد شَقَقْتَ عليَّ، أنا هاهنا منذ ثلاث أنْتَظِرُكَ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٩٦) في الأدب، باب في العدة، وفي إسناده ضعف واضطراب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبوداود (٤٩٩٦) قال:حدثنا محمد بن يحيى النيسابوري، قال:حدثنا محمد بن سنان، قال: حدثنا إبراهيم بن طهمان، عن بديل، عن عبد الكريم، عن عبد الله بن شقيق، عن أبيه، فذكره.\n* قال أبوداود: قال محمد بن يحيى: هذا عندنا (عبد الكريم بن عبد الله بن شقيق) .وقال المزي: رواه عثمان بن خرزاذ، عن محمد بن سنان هكذا. وقال:قال عبد الرحمن بن مهدي:ما أظن إبراهيم بن طهمان إلا أخطأ في (عبد الكريم) وإنما هو عبد الكريم بن عبد الله بن شقيق، عن أبيه، عن أبي الحمساء (تحفة الأشراف) (٥٢٤٥) .","vol":"11","page":642},{"text":"٩٢٦٦ - (د ت) زيد بن أرقم - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا وَعَدَ الرجلُ، ونوى (١) أن يَفِيَ به، فلم يَفِ به، فلا جناح عليه» أخرجه الترمذي. ⦗٦٤٣⦘\nوفي رواية أبي داود قال: «إذا وَعدَ الرجل أخاه، ومن نِيَّته أن يفي له فلم يفِ له، ولم يجئ للميعاد، فلا إثم عليه» (٢) .\n_________\n(١) في نسخ الترمذي المطبوعة: وينوي.\n(٢) رواه أبو داود رقم (٤٩٩٥) في الأدب، باب في العدة، والترمذي رقم (٢٦٣٥) في الإيمان، باب ما جاء في علامة المنافق، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب وليس إسناده بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩٩٥) قال: حدثنا محمد بن المثني. والترمذي (٢٦٣٣) قال: حدثنا محمد بن بشار.\nكلاهما - ابن المثنى، وابن بشار - قالا: حدثنا أبو عامر، قال: حدثنا إبراهيم بن طهمان عن علي بن عبد الأعلى، عن أبي النعمان، عن أبي وقاص، فذكره.","vol":"11","page":642},{"text":"٩٢٦٧ - () زيد بن أرقم - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ وعَدَ رَجُلًا فَلمْ يأتِ أحدهما إلى وقت الصلاة، وذهب [الذي] جاء يُصَلِّي فلا إثم عليه» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين وهو بمعنى الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":643},{"text":"٩٢٦٨ - (خ م) جابر بن عبد الله - ﵄ - قال: قال لي رسولُ الله - ﷺ-: «لَوْ قد جَاءَ مَالُ البحرين [لقد] أعطيتُك هكذا وهكذا وهكذا، فلم يجئ مالُ البحرين حتى قُبِضَ [رسول الله - ﷺ -] قال: فلما مات رسولُ الله - ﷺ- جاء أبا بكر مالُ البحرين - زاد رزين -: من قِبَل ابن الحضرميّ (١) - فنادى منادي أبي بكر: مَنْ كان له على رسولِ الله - ﷺ- عِدَةٌ أو دَيْنٌ فليأتنا، فأتيتُهُ فأخبرته، فقال: حتى، ولم يعطني (٢)، ثم أتيته، فقال مثله، ثم أتيته الثالثة، فقلت: سألتك فلم تُعطِني، ثم سألتك فلم تعطني، [فإما أن تعطيني وإما أن تبخل عني] فقال: قلتَ: إما أن تُعطِيني، وإما أن تبخل عني، وأيُّ داءٍ أدْوَأْ من البخل؟ [قالها ثلاثًا] ما رددتُك من مَرَّة إلا وأنا أريد أن أُعْطِيَك، فحثا لي حَثْيَة ⦗٦٤٤⦘ وجعل سفيان - حين رواه - يحثو بكفيه جميعًا، ثم قال: هكذا قال لنا ابن المنكدر عن جابر - وقال: عُدَّها، فوجدتها خمسمائة، قال: فخذ مثلَها مرتين» .\nوفي رواية قال: «لما مات رسولُ الله - ﷺ- جاء أبا بكر مالٌ من البحرين، فقال أبو بكر: من كان له على رسول الله - ﷺ- عِدَةٌ أو دَيْنٌ فليأتنا، قال جابر: فقلت: وعدني رسولُ الله - ﷺ- أن يعطيني هكذا وهكذا - فبسط يديه ثلاث مرات - قال جابر: فعَدَّ في يدي خمسمائة، ثم خمسمائة [ثم خمسمائة]» أخرجه البخاري ومسلم (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (حثا) يحثي ويحثو بيديه: إذا سفا بهما الشيء.\n_________\n(١) هذه الزيادة عند البخاري ومسلم.\n(٢) جملة \" حتى ولم يعطني \" لم أجدها عند البخاري ومسلم بهذا اللفظ، وفي الحديث بعض التصرف.\n(٣) رواه البخاري ٥ / ١٦٣ في الهبة، باب إذا وهب هبة أو وعد ثم مات قبل أن تصل إليه، وفي الكفالة، باب من تكفل عن ميت دينًا فليس له أن يرجع، وفي الشهادات، باب من أمر بإنجاز الوعد، وفي الجهاد، باب ومن الدليل على أن الخمس لنوائب المسلمين ما سأل هوازن النبي ﷺ برضاعه فيهم فتحلل من المسلمين، وباب ما أقطع النبي ﷺ من البحرين، وفي المغازي، باب قصة عمان والبحرين، ومسلم رقم (٢٣١٤) في الفضائل، باب ما سئل رسول الله ﷺ شيئًا قط فقال: لا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه البخاري (٣/١٢٦) و(٤/١١٠) قال: حدثنا علي بن عبد الله. وفي (٥/٢١٨) قال: حدثنا قتيبة بن سعيد. ومسلم (٧/٧٥) قال: حدثنا إسحاق. (ح) وحدثنا ابن أبي عمر.\nخمستهم - الحميدي، وعلي، وقتيبة، وإسحاق، وابن أبي عمر - عن سفيان.\n\n٢- وأخرجه البخاري (٣/٢٣٦) قال: حدثنا إبراهيم بن موسى، قال: أخبرنا هشام. ومسلم (٧/٧٦) قال: حدثنا محمد بن حاتم بن ميمون، قال: حدثنا محمد بن بكر.\nكلاهما - هشام، ومحمد بن بكر - عن ابن جريج.\nكلاهما- سفيان، وابن جريج - عن عمرو بن دينار، قال: أخبرني محمد بن علي، فذكره.\n١- أخرجه الحميدي (١٢٣٣) . وأحمد (٣/٣٠٧) والبخاري (٣/٢٠٩) و(٤/١١٠) قال: حدثنا علي بن عبد الله. وفي (٥/٢١٨) قال: حدثنا قتيبة بن سعيد، ومسلم (٧/٧٥) قال: حدثنا عمرو الناقد (ح) وحدثنا إسحاق (ح) رحدثنا بن أبي عمر.\nسبعتهم - الحميدي، وأحمد، وعلي، وقتيبة، وعمرو، وإسحاق، وابن أبي عمر - عن سفيان بن عيينة.\n٢-وأخرجه البخاري (٤/١١٩) قال: حدثنا علي بن عبد الله، قال: حدثنا إسماعيل بن إبراهيم، قال: أخبرني روح بن القاسم.\nكلاهما-سفيان، وروح - عن محمد بن المنكدر، فذكره.","vol":"11","page":643},{"text":"٩٢٦٩ - (ط) ربيعة بن أبي عبد الرحمن قال: «قدم على أبي بكر الصديق - ﵁ - مال من البحرين، فقال: من كان له عند رسول الله - ﷺ- وَأْيٌ أو عِدَةٌ فليأتني، فجاءه جابر بن عبد الله، فحفَن له ثلاث حَفَنات» ⦗٦٤٥⦘ أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الوَأْي): الوعد، تقول منه: وَأَيْتُه وأْيًَا.\n_________\n(١) ٢ / ٤٧١ في الجهاد، باب الدفن في قبر واحد من ضرورة وإنفاذ أبي بكر عدة رسول الله ﷺ بعد وفاة رسول الله ﷺ، وإسناده منقطع، ولكن يتصل من وجوه صحاح عن جابر، كما في الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في «الموطأ» بشرح الزرقاني (٣/٧٠) عن ربيعة بن أبي عبد الرحمن، فذكره.","vol":"11","page":644},{"text":"٩٢٧٠ - (خ م ت) أبو جحيفة - ﵁ - قال: «رأيتُ رسول الله - ﷺ- أبيضَ [قد شاب] وكان الحسَنُ بن عليّ يُشْبِهُهُ. وأمر لنا بثلاثَةَ عشر قَلوصًا، فذهبنا نَقبِضُها، فأتانا موته، فلم يُعْطُونا شيئًا، فلما قامَ أبو بكر قال: من كان له عند رسول الله - ﷺ- عِدَة فليجئ، فقمت إليه فأخبرته، فأمَرَ لنا بها» .\nاتفق البخاري ومسلم والترمذي على الفصل الأول، واتفق البخاري والترمذي على الفصل الثاني، وانفرد الترمذي بذكر أبي بكر، وإعطائه إِياهم (١) .\n_________\n(١) رواه البخاري ٦ / ٤١١ في الأنبياء، باب صفة النبي ﷺ، ومسلم رقم (٢٣٤٣) في الفضائل، باب شيبه ﷺ، والترمذي رقم (٢٨٢٨) في الأدب، باب ما جاء في العدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٨٩٠) قال:حدثنا سفيان. وأحمد (٤/٣٠٧) قال: حدثنا يزيد. والبخاري (٤/٢٢٧) قال:حدثنا أحمد بن يونس، قال:حدثنا زهير (ح) وحدثني عمرو بن علي، قال: حدثنا ابن فضيل، ومسلم (٧/٨٥) قال:حدثنا واصل بن عبد الأعلى، قال:حدثنا محمد بن فضيل. (ح) وحدثنا سعيد بن منصور قال:حدثنا سفيان، وخالد بن عبد الله (ح) وحدثنا واصل بن عبد الأعلى الكوفي. قال:حدثنا محمد بن فضيل. وفي (٢٨٢٧و٣٧٧٧) قال:حدثنا محمد بن بشار قال: حدثنا يحيى بن سعيد. والنسائي في «فضائل الصحابة» (٥٩) قال: أخبرنا عمرو بن علي، قال:حدثني يحي.\nسبعتهم - سفيان، ويزيد، وزهير، ومحمد بن فضيل، وخالد، ومحمد بن بشر، ويحيى - عن إسماعيل بن أبي خالد. فذكره.\n* وزاد ابن فضيل في روايته: «قلت لأبي حجيفة: صفه لي، قال: كان أبيض قد شمط، وأَمر لنا النبي -ﷺ- بثلاث عشرة قلوصا، قال:فقبض النبي -ﷺ - قبل أن نقبضها.» .","vol":"11","page":645},{"text":"<span data-type=\"title\" id=toc-2059>الكتاب الثالث: في الوكالة</span>\n٩٢٧١ - (د ت) شبيب بن غرقدة [السلمي الكوفي] قال: سمعتُ أهل الحجاز يتحدّثون عن عُرْوَة البارِقِي صاحبِ رسول الله - ﷺ- «أنَّ رسولَ الله - ﷺ- أعطاه دينارًا ليشتري به شاة، فاشترى له به شاتين، فباع إحداهما بدينار، فجاء بشاة ودينار، فدعا له بالبركة في بيعه، فكان لو اشترى التراب ربح فيه» أخرجه أبو داود.\nوفي رواية الترمذي عن أبي لبيد عن عروة البارقي قال: «دَفَع إليَّ رسولُ الله - ﷺ- دينارًا لأشتري له شاة، فاشتريت له شاتين، فَبِعتُ إحداهُمَا بدينار، وجئت بالشاة والدينار إلى رسول الله - ﷺ- فذكر له ما كان من أمره، فقال له: باركَ الله لك في صَفْقَةِ يمينك، فكان يخرج بعد ذلك إلى كُنَاسةِ الكوفة فيربَح الرِّبح العظيم، وكان من أكثر أهل الكوفة مالًا» (١) .\n_________\n(١) رواه أبو داود رقم (٣٣٨٤) و(٣٣٨٥) في البيوع، باب في المضارب يخالف، والترمذي رقم (١٢٥٨) في البيوع، باب رقم (٣٤)، وهو حديث صحيح، وقد رواه البخاري ٦ / ٤٦٤ و٤٦٥ في الأنبياء، باب سؤال المشركين أن يريهم النبي ﷺ آية فأراهم انشقاق القمر، ورواه أيضًا أحمد في \" المسند \" ٤ / ٣٧٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٧٥ و٣٧٦) قال:حدثنا أبو كامل، قال:حدثنا سعيد بن زيد. وفي (٤/٣٧٦) قال:حدثنا عفان، قال:حدثنا سعيد بن زيد. وأبو داود (٣٣٨٥) قال:حدثنا الحسن بن الصباح، قال:حدثنا أبو المنذر، قال:حدثنا سعيد بن زيد، هو أخو حماد بن زيد، وابن ماجة (٢٤٠٢) والترمذي (١٢٥٨) قالا: حدثنا أحمد بن سعيد الدارمي، قال:حدثنا حبان بن هلال، قال:حدثنا سعيد بن زيد. والترمذي (١٢٥٨) قال:حدثنا أحمد بن سعيد الدارمي، قال:حدثنا حبان- وهو ابن هلال أبو حبيب البصري- قال: حدثنا هارون الأعور المقرئ، وهو بن موسى القارئ.. وعبد الله بن أحمد (٤/٣٧٦) قال:حدثنا إبراهيم ابن الحجاج، قال:حدثنا سعيد بن زيد.\nكلاهما - سعيد بن زيد، وهارون الأعور - قالا:حدثا الزبير بن الخريت، عن أبي لبيد لمازة بن زياد، فذكره.","vol":"11","page":646},{"text":"٩٢٧٢ - (د ت) حكيم بن حزام - ﵁ - «أنَّ رسولَ الله - ﷺ- بَعَثَ معه بدينار ليشتري له أُضحية، فاشترى كبشًا بدينار، وباعه بدينارين، فرجع فاشترى أضحية بدينار، فجاء بها وبالدينار الذي استفضل من الأخرى، فتصدَّق رسولُ الله - ﷺ- بالدينار، ودعا له أن يُبارَكَ له في تجارته» أخرجه أبو داود (١) .\nوفي رواية الترمذي نحوه، وقال له: «ضَحِّ بالشاة، وتصدق بالدينار» .\n_________\n(١) رواه أبو داود رقم (٣٣٨٦) في البيوع، باب في المضارب يخالف، والترمذي رقم (١٢٥٧) في البيوع، باب رقم (٣٤)، وفي إسناده أبي داود مجهول، وعند الترمذي إسناده منقطع لعدم سماع حبيب بن أبي ثابت من حكيم بن حزام، أقول: ولكن يشهد له الحديث الذي قبله فهو به حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٢٥٧) قال:حدثنا أبو كريب، قال:حدثنا أبو بكر بن عياش، عن أبي حصين، عن حبيب بن أبي ثابت. فذكره.\nوأخرجه أبو داود (٣٣٨٦) قال:حدثنا محمد بن كثير العبدي، قال: أخبرنا سفيان، قال: حدثني أبوحصين، عن شيخ من أهل المدينة، فذكره.\nوقال أبو عيسى: حديث حكيم بن حزام لانعرفه إلا من هذا الوجه، وحبيب بن أبي ثابت لم يسمع عندي من حكيم بن حزام.","vol":"11","page":647},{"text":"<span data-type=\"title\" id=toc-2060>ترجمة الأبواب التي أولها واو، ولم تَرِدْ في حرف الواو</span>\n\n(الوزن) في كتاب البيع من حرف الباء.\n(الوفاء بالعهد) في كتاب الجهاد من حرف الجيم.\n(الوقوف بعرفة) في كتاب الحج من حرف الحاء.\n(الوصل في الشَّعَر) في كتاب الزينة من حرف الزاي.\n(الوشْم) في كتاب الزينة من حرف الزاي.\n(الوَشْر) في كتاب الزينة من حرف الزاي.\n(الوضوء) في كتاب الطهارة من حرف الطاء.\n(الوليمة) في كتاب الطعام من حرف الطاء.\n(وقعة الجمل) في كتاب الفتن من حرف الفاء.\n(الوقف) في كتاب الصدقة من حرف الصاد، وفي كتاب الوصية.","vol":"11","page":648},{"text":"<span data-type=\"title\" id=toc-2061>حرف الياء</span>\nوفيه [كتاب واحد، وهو] كتاب اليمين، ويشتمل على ثمانية فصول\n<span data-type=\"title\" id=toc-2062>الفصل الأول: في لفظ اليمين وما يُحلَفُ به</span>\n٩٢٧٣ - (د) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال لرجل حَلَّفَه: «احْلِفْ بالله الذي لا إله إلا هو ماله عندي شيء» يعني للمدعي. أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٢٠) في الأقضية، باب كيف اليمين، وفي سنده عطاء بن السائب، وهو صدوق اختلط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٢٠) قال:حدثنا مسدد، ثنا أبو الأحوص، ثنا عطاء بن السائب، عن أبي يحيى، عن ابن عباس، فذكره.","vol":"11","page":649},{"text":"٩٢٧٤ - (خ ط د ت س) عبد الله بن عمرو - ﵄ - قال: «أكثر ما كان رسولُ الله - ﷺ- يحلف: لا ومُقَلِّبِ القلوب» أخرجه البخاري.\nوأرسله مالك قال: بلغني أن رسولَ الله - ﷺ- كان يقول: «لا ومُقَلِّبِ القلوب» .\nوعند الترمذي وأبي داود «كثيرًا ما كان يَحْلِفُ بهذا اليمين: لا ومُقَلِّب القلوب» . ⦗٦٥٠⦘ وفي رواية النسائي قال: «كانت يمينٌ يحلف عليها رسول الله - ﷺ-: لا ومُقَلِّب القُلُوبِ» .\nوفي أخرى له: «كانت يمين رسول الله - ﷺ- التي يحلف بها: لا، ومُصَرِّفِ القلوب» (١) .\n_________\n(١) رواه البخاري ١١ / ٤٥٧ في الأيمان والنذور، باب كيف كانت يمين النبي ﷺ، وفي القدر، باب يحول بين المرء وقلبه، وفي التوحيد، باب مقلب القلوب، والموطأ ٢ / ٤٨٠ في النذور والأيمان، باب جامع الأيمان، وأبو داود رقم (٣٢٦٣) في الأيمان والنذور، باب ما جاء في يمين النبي ﷺ ما كانت، والترمذي رقم (١٥٤٠) في النذور والأيمان، باب ما جاء كيف كانت يمين النبي ﷺ، والنسائي ٧ / ٢ و٣ في الأيمان والنذور، باب الحلف بمصرف القلوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n\n١ - أخرجه أحمد (٢/٢٥) (٤٧٨٨) قال: حدثنا وكيع، قال: حدثنا سُفيان. وفي (٢/٦٧) (٥٣٤٧) قال: حدثنا عَتّاب، قال: حدثنا عبد الله. وفي (٢/٦٨) (٥٣٦٨) و(٢/١٢٧) (٦١٠٩) قال: حدثنا عفان، قال: حدثنا وُهَيب. وعبد بن حميد (٧٤١) قال: أخبرنا عُبيد الله بن موسى، عن سفيان. والدارمي (٢٣٥٥) قال: أخبرنا عُبيد الله بن موسى، عن سفيان. والبخاري (٨/١٥٧) قال: حدثنا محمد بن مقاتل أبو الحسن، قال: أخبرنا عبد الله. وفي (٨/١٦٠) قال: حدثنا محمد بن يوسف، عن سفيان. وفي (٩/١٤٥) قال: حدثني سعيد بن سليمان، عن ابن المبارك. وابن ماجة تحفة الأشراف (٧٠٢٤) عن علي بن محمد الطنافسي، عن وكيع، عن سفيان. والترمذي (١٥٤٠) قال: حدثنا علي بن حُجر، قال: أخبرنا عبد الله بن المبارك، وعبد الله بن جعفر. والنسائي (٧/٢) قال: أخبرنا أحمد بن سليمان الرهاوي، وموسى بن عبد الرحمن، قالا: حدثنا محمد بن بشر، قال: حدثنا سفيان. وفي الكبرى «تحفة الأشراف» (٧٠٢٤) عن محمد بن بشار، عن عبد الرحمن بن مهدي، عن ابن المبارك.\nأربعتهم - سفيان، وعبد الله بن المبارك، ووهيب، وعبد الله بن جعفر - عن موسى بن عقبة. ٢ - وأخرجه ابن ماجة (٢٠٩٢) قال: حدثنا أبو إسحاق الشافعي، إبراهيم بن محمد بن العباس. والنسائي (٧/٢) قال: أخبرني محمد بن يحيى بن عبد الله، قال: حدثنا محمد بن الصلت أبو يَعلى.\nكلاهما - أبو إسحاق الشافعي، وأبو يعلى - عن عبد الله بن رجاء المكي، عن عباد بن إسحاق، عن ابن شهاب الزهري.\nكلاهما - موسى بن عقبة، وابن شهاب الزهري - عن سالم بن عبد الله، فذكره.\nفي رواية وكيع عند أحمد: حدثنا سفيان، عن موسى. قال وكيع: نُرى أنه ابن عُقبة.\nوقع في المطبوع من سنن أبي داود (٣٢٦٣) قال: حدثنا عبد الله بن محمد النفيلي، قال: حدثنا ابن المبارك، عن موسى بن عقبة، عن سالم، عن ابن عمر، فذكره. وصوابه عن نافع، عن ابن عمر.\nوأخرجه مالك بلاغا (١٠٥٧) .","vol":"11","page":649},{"text":"٩٢٧٥ - (د) أبو سعيد الخدري - ﵁ - قال: «كان رسولُ الله - ﷺ- إذا اجتهد في اليمين قال: والذي نفس أبي القاسم بيده» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢٦٤) في الأيمان والنذور، باب ما جاء في يمين النبي ﷺ ما كانت، ورواه ابن ماجة من حديث رفاعة الجهني بمعناه رقم (٢٠٩٠) في الكفارات، باب يمين رسول الله ﷺ التي كان يحلف بها، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٦٤) قال: حدثنا أحمد بن حنبل، قال: حدثنا وكيع، قال: حدثنا عكرمة بن عمار، عن عاصم بن شميخ، فذكره.","vol":"11","page":650},{"text":"٩٢٧٦ - (د) أبو هريرة - ﵁ – قال: «كانت يمين رسولُ الله - ﷺ- إذا حلف: لا وأستغفر الله» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢٦٥) في الأيمان والنذور، باب ما جاء في يمين النبي ﷺ ما كانت، وفي سنده هلال بن أبي هلال المدني مولى بني كعب، لم يوثقه غير ابن حبان، وباقي رجاله ثقات، وقال الذهبي عن هلال: لا يعرف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٨٨) قال:حدثنا زيد بن الحباب. وأبو داود (٣٢٦٥) قال:حدثنا محمد بن عبد العزيز بن أبي رزمة، قال:أخبرني زيد بن الحباب. وفي (٤٧٧٥) قال:حدثنا هارون بن عبد الله. قال: حدثنا أبو عامر. وابن ماجة (٢٠٩٣) قال:حدثنا أبو بكر بن أبي شيبة. قال:حدثنا حماد بن خالد (ح) وحدثنا يعقوب بن حميد بن كاسب. قال:حدثنا معن بن عيسى. والنسائي (٨/٣٣) قال: أخبرني محمد بن علي بن ميمون. قال:حدثني القعنبي.\nخمستهم - زيد بن الحباب، وأبو عامر العقدي، وحماد بن خالد، ومعن بن عيسى، والقعنبي - عن محمد بن هلال، عن أبيه، فذكره.\n* رواية أبي داود (٣٢٦٥) وابن ماجة مختصرة على: «كانت يمين رسول الله -ﷺ- لا وأستغفر الله» .","vol":"11","page":650},{"text":"٩٢٧٧ - (س) قتيلة امرأة من جهينة أن يهوديًا أتى النبيَّ - ﷺ ⦗٦٥١⦘ فقال: «إنكم تَندِّدون وتشركون، تقولون: ما شاء الله وشئتَ، وتقولون: والكعبةِ، فأمرهم النبيُّ - ﷺ- إذا أرادوا أن يحلِفُوا، أن يقولوا: وربِّ الكعبة، ويقول أحدهم: ما شاء الله ثم شئت» أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما شاء الله وشئت) إنما فرَّق بين قوله: «ما شاء الله وشئت، وما شاء الله ثم شئت، لأن الواو قد ذهب قوم إلى أنها موضوعة للجمع والمشاركة، لا للترتيب فإذا قال: «ما شاء الله وشئت» كان قد جمع بينه وبين الله ﷿ في المشيئة، ولهذا قال القائل بهذا: إذا قلت: «قام زيد وعمرو» يجوز أن يكون عمرو قد قام قبل زيد، فأما إذا قال: «ما شاء الله ثم شئت» ترتبت مشيئة الله تعالى قبل مشيئته، فلهذا قال لهم النبي - ﷺ-: «قولوا: ما شاء ثم شئت» .\n_________\n(١) ٧ / ٦ في الأيمان والنذور، باب الحلف بالكعبة، وإسناده صحيح، ورواه أيضًا أحمد في \" المسند \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٦/٣٧١) قال: حدثنا يحيى بن سعيد. قال: حدثنا المسعودي. والنسائي (٧/٦) وفي عمل اليوم والليلة (٩٨٦) قال: أخبرنا يوسف بن عيسى. قال: حدثنا الفضل بن موسى،. قال: حدثنا مسعر.\nكلاهما - المسعودي، ومسعر - عن معبد بن خالد، عن عبد الله بن يسار، فذكره.\n* وأخرجه النسائي في عمل اليوم والليلة (٩٨٧) قال: أخبرنا أحمد بن حفص، قال: حدثني أبي، قال: حدثني إبراهيم بن طهمان، عن مغيرة، عن معبد بن خالد، عن قتيلة -امرأة من المهاجرات من جهينة. قالت دخلت يهودية على عائشة فقالت: إنكم تشركون. وساق الحديث (ليس فيه عبد الله بن يسار) .","vol":"11","page":650},{"text":"٩٢٧٨ - (ت) سعد بن عبيدة أن ابن عمر سمعَ رجُلًا يقول: لا والكعبة، فقال له: لا تَحْلِفْ بغير الله، فإني سمعتُ رسولَ الله - ﷺ- يقول: «من حلفَ بغير الله فقد كفر أو أشرك (١)» أخرجه الترمذي (٢)، وقال: ⦗٦٥٢⦘ هذا على التغليظ.\n_________\n(١) وفي بعض النسخ: فقد كفر وأشرك.\n(٢) رقم (١٥٣٥) في الأيمان والنذور، باب ما جاء في كراهية الحلف بغير الله، ورواه أيضًا أحمد في \" المسند \"، والحاكم في \" المستدرك \"، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٦٧) (٥٣٤٦) قال: حدثنا عتاب، قال: حدثنا عبد الله، قال: أخبرنا موسى بن عقبة، عن سالم، فذكره.","vol":"11","page":651},{"text":"٩٢٧٩ - (د) طلحة بن عبيد الله - ﵁ - يعني في قصة الأعرابي: فقال النبي - ﷺ-: «أفلح وأبيه إن صدق، أو دخل الجنة وأبيه إن صدق» . أخرجه أبو داود (١) . وهو طرف طويل، وقد ذكر في «كتاب الإيمان» من حرف الهمزة.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أفلح وأبيه) هذا كلمة جارية على ألْسُنُ العرب، تستعملها كثيرًا في خطابها وتريد التأكيد، وأما نهي رسولُ الله - ﷺ- أن يحلف الرجل بأبيه، فيحتمل أن يكون هذا القول منه قبل النهي، ويحتمل أن يكون جرى منه على عادة الكلام الجاري على اللسان، وهو لا يقصد به القسم، كاليمين المعفو عنها من قبيل اللغو، أو أنه أراد التأكيد لا اليمين، فإن هذه اللفظة تجرى في كلام العرب على ضربين: للتعظيم، وللتأكيد، والتعظيم: هو المنهي عنه، وأما التأكيد فلا، لقوله:\nلعَمر أبي الواشين لا عَمر غيرهم ... لقد كلَّفَتْني خِطَّةً لا أريدها\nفهذا توكيد، لأنه لا يقصد أن يقسم بأبي الواشين، وهذا في كلامهم كثير.\n_________\n(١) رقم (٣٢٥٢) في الأيمان والنذور، باب في كراهية الحلف بالآباء، ورواه أيضًا أبو داود رقم (٣٩٢) في الصلاة، وهو حديث صحيح، وانظر \" جامع الأصول \" ١ / ٢٢٢ و٢٢٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك (الموطأ) (١٢٦) .وأحمد (١/١٦٢) (١٣٩٠) قال:حدثنا عبد الرحمن بن مهدي. والبخاري (١/٨ و٣/٢٣٥) قال:حدثنا إسماعيل بن عبد الله. ومسلم (١/٣١) قال:حدثنا قتيبة بن سعيد بن جميل بن طريف بن عبد الله الثقفي. وأبو داود (٣٩١) قال:حدثنا عبد الله بن مسلمة. والنسائي (١/٢٢٦)، وفي الكبرى (٣١١) قال:أخبرنا قتيبة بن سيعد. وفي (٨/١١٨) قال: أخبرنا محمد بن سلمة، قال: حدثنا ابن القاسم.\nخمستهم - عبد الرحمن بن مهدي، وإسماعيل بن عبد الله، وقتيبة، وعبد الله بن مسلمة، وعبد الرحمن بن القاسم - عن مالك بن أنس.\n٢- وأخرجه الدارمي (١٥٨٦) قال: أخبرنا يحيى بن حسان. والبخاري (٣/٣٠ و٩/٢٩) قال:حدثنا قتيبة ابن سعيد. ومسلم (١/٣٢) قال:حدثني يحيى بن أيوب، وقتيبة بن سعيد. وأبو داود (٣٩٢و٣٢٥٢) قال: حدثنا سليمان بن داود العتكي. والنسائي (٤/١٢٠) قال: أخبرنا علي بن حجر. وابن خزيمة (٣٠٦) قال: حدثنا علي بن حجر.\nخمستهم - يحيي بن حسان، وقتيبة بن سعيد، ويحيى بن أيوب، وسليمان بن داود، وعلي بن حجر - عن إسماعيل بن جعفر.\nكلاهما - مالك، وإسماعيل بن جعفر - عن أبي سهيل نافع بن مالك بن أبي عامر الأصبحي، عن أبيه. فذكره.","vol":"11","page":652},{"text":"<span data-type=\"title\" id=toc-2063>الفصل الثاني: فيما نُهي عن الحلف به</span>\n٩٢٨٠ - (خ م ت د س) عبد الله بن عمر - ﵄ - قال: سمعتُ عمر يقول: قال رسولُ الله - ﷺ-: «إن الله ينهاكم أن تحلفوا بآبائكم» .\nأخرجه البخاري ومسلم وأبو داود والترمذي والنسائي، وزادوا فيها إلا البخاري، قال: قال عمر: «فوالله ما حَلَفْتُ بها منذ سمعتُ رسولَ الله - ﷺ- ينهى عنها، ذاكرًا ولا آثِرًا» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ما حلفت بها ذاكرًا) أي: عن ذِكْرٍ مِنِّي وعلم «ولا آثرًا» ولا رَاويًا لها عن أحد أنه حلف بأبيه، يقال: أثرت الحديث آثُره: إذا رويته.\n_________\n(١) رواه البخاري ١١ / ٤٦١ و٤٦٢، في الأيمان والنذور، باب لا تحلفوا بآبائكم، ومسلم رقم (١٦٤٦) في الأيمان، باب النهي عن الحلف بغير الله تعالى، وأبو داود رقم (٣٢٥٠) في الأيمان النذور، باب في كراهية الحلف بالآباء، والترمذي رقم (١٥٣٤) في الأيمان، ما جاء في كراهية الحلف بغير الله، والنسائي ٧ /٤ و٥ في الأيمان، باب الحلف بالآباء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١-أخرجه الحميدي (٦٢٤) .وأحمد (٢/٨) (٤٥٤٨) .ومسلم (٥/٨٠) قال:حدثنا أبو بكر بن أبي شيبة. وعمرو الناقد، وزهير بن حرب. والترمذي (٣٣٥٥) قال:حدثنا قتيبة. والنسائي (٧/٤) قال: أخبرنا عبيد الله بن سعيد، وقتيبة بن سعيد.\nسبعتهم - الحميدي وأحمد، وأبو بكر، وعمرو، وزهير، وقتيبة وعبيد الله بن سعيد - عن سفيان بن عيينة.\n٢- وأخرجه أحمد (٢/٧) (٤٥٢٣) قال:حدثنا عبد الأعلى، عن معمر.\nكلاهما - سفيان، ومعمر - عن الزهري، سمع سالما، فذكره.\n* أخرجه أحمد (٢/٤٨) (٥٠٨٩) .والنسائي (٧/٤) قال:أخبرني زياد بن أيوب.\nكلاهما - أحمد، وزياد - عن إسماعيل بن علية، قال:حدثنا يحيى بن أبي إسحاق، قال:حدثني رجل من بني غفار في مجلس سالم بن عبد الله، قال سالم بن عبد الله: سمعت عبد الله - يعني ابن عمر - وهو يقول: قال رسول الله -ﷺ-: «إن الله ينهاكم أن تحلفوا بآبائكم» .","vol":"11","page":653},{"text":"٩٢٨١ - (خ م ط د ت س) عبد الله بن عمر - ﵄ - «أن النبيَّ - ﷺ- سمع عمر وهو يحلف بأبيه، فقال: إن الله ينهاكم أن تحلفوا بآبائكم فمن كان حالفًا فليحلف بالله أو لِيَصمُتْ» . ⦗٦٥٤⦘\nوفي رواية: «أن النبيَّ - ﷺ- أدرك عمر في ركب وهو يحلف بأبيه ...» وذكره.\nوفي أخرى «أن النبيَّ - ﷺ- سمع عمر يقول: وأبي، وأبي، فقال: إن الله ينهاكم أن تحلِفُوا بآبائكم، فمن كان حالفًا فلا يحلف إلا بالله، أو ليسكت» .\nوفي أخرى «أنه أدرك عمر في بعض أسفاره ...» وذكر نحوه.\nوفي أخرى قال: قال النبيُّ - ﷺ-: «مَنْ كان حالفًا فلا يَحْلِفْ إلا بالله، وكانت قريش تحلف بآبائها، فقال: لا تحلفوا بآبائكم» .\nأخرجه البخاري ومسلم. وللبخاري: أن النبيَّ - ﷺ- قال: «مَنْ كان حالفًا فليحلف بالله أو ليصمُتْ» .\nوله في أخرى أنه قال: «لا تحلفوا بآبائكم، وكانت العرب تحلف بآبائها» .\nوأخرج الموطأ وأبو داود والترمذي الرواية الثانية، إلا أن أبا داود جعلها عن ابن عمر عن عمر. وأخرج الترمذي والنسائي الرواية الثالثة. وأخرج النسائي أيضًا الرواية التي فيها ذكر قريش (١) .\n_________\n(١) رواه البخاري ١١ / ٤٦٢ في الأيمان، باب لا تحلفوا بآبائكم، وفي الشهادات، باب كيف يستحلف، وفي فضائل أصحاب النبي ﷺ، باب أيام الجاهلية، وفي الأدب من لم ير ⦗٦٥٥⦘ إكفار من قال ذلك متأولًا أو جاهلًا، وفي الأيمان والنذور، باب لا تحلفوا بآبائكم، وفي التوحيد، باب السؤال بأسماء الله تعالى، ومسلم رقم (١٦٤٦) في الأيمان، باب النهي عن الحلف بغير الله تعالى، والموطأ ٢ / ٤٨٠ في الأيمان، باب جامع الأيمان، وأبو داود رقم (٣٢٤٩) في الأيمان، باب في كراهية الحلف بالآباء، والترمذي رقم (١٥٣٤) في الأيمان، باب ما جاء في كراهية الحلف بغير الله، والنسائي ٧ / ٥ في الأيمان، باب الحلف بالآباء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) (٢٩٧) . والحميدي (٦٨٦) قال: حدثنا سفيان، قال: حدثنا إسماعيل بن أمية. وأحمد (٢/١١) (٤٥٩٣) قال: حدثنا سفيان، عن إسماعيل بن أمية. وفي (٢/١٧) (٤٦٦٧) قال: حدثنا يحيى بن سعيد، عن عبيد الله. وفي (٢: ١٤٢) (٦٢٨٨) قال: حدثنا ابن نمير، قال: حدثنا عبيد الله. والدارمي (٢٣٤٦) قال: أخبرنا الحكم بن المبارك، قال: حدثنا مالك بن أنس. والبخاري (٣/٢٣٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا جويرية. وفي (٨/٣٣) قال: حدثنا قتيبة، قال حدثنا ليث. وفي (٨/١٦٤) قال: حدثناعبد الله بن مسلمة، عن مالك، ومسلم (٥/٨٠ و٨١) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث. (ح) وحدثنا محمد بن رمح، قال: أخبرنا الليث. (ح) وحدثنا محمد بن عبد الله بن نمير، قال: حدثنا أبي، (ح) وحدثني محمد بن المثنى، قال: حدثنا يحيى -وهو القطان - عن عبيد الله (ح) وحدثني بشر بن هلال، قال: حدثنا عبد الوارث، قال: حدثنا أيوب. (ح) وحدثنا أبو كريب، قال: حدثنا أبو أسامة، عن الوليد بن كثير (ح) وحدثنا بن أبي عمر، قال: حدثنا سفيان، عن إسماعيل بن أمية (ح) وحدثنا ابن رافع، قال: حدثنا بن أبي فديك، قال: أخبرنا الضحاك، وابن أبي ذئب. (ح) وحدثنا إسحاق بن إبراهيم، وابن رافع، عن عبد الرزاق، عن ابن جريج، قال: أخبرني عبد الكريم. والترمذي (١٥٣٤) قال: حدثنا هناد، قال: حدثنا عبدة، عن عبيد الله ابن عمر، والنسائي في الكبرى (الورقة ١٠٠ ب) قال: أخبرنا عبيد الله بن سعيد، قال: حدثنا يحيى، عن عبيد الله.\nعشرتهم - مالك، وإسماعيل بن أمية، وعبيد الله، وجويرية، وليث، وأيوب، والوليد بن كثير، والضحاك، وابن أبي ذئب، وعبد الكريم - عن نافع، فذكره.","vol":"11","page":653},{"text":"٩٢٨٢ - (د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا تحلفوا بآبائكم، [ولا بأمهاتكم]، ولا بالأنداد، [ولا تحلفوا إلا بالله] ولا تحلفوا بالله ﷿ إلا وأنتم صادقون» أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣٢٤٨) في الأيمان والنذور، باب كراهية الحلف بالآباء، والنسائي ٧ / ٥ في الأيمان، باب الحلف بالأمهات، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٤٨) .والنسائي (٧/٥) قال أخبرنا أبو بكر بن علي.\nكلاهما - أبو داود، وأبو بكر بن علي - قالا:حدثنا عبيد الله بن معاذ، قال:حدثنا أبي. قال:حدثنا عوف، عن محمد بن سيرين، فذكره.","vol":"11","page":655},{"text":"٩٢٨٣ - (م س) عبد الرحمن بن سمرة - ﵄ - قال: قال رسولُ الله - ﷺ- «لا تحلفوا بالطواغي ولا بآبائكم» أخرجه مسلم. وفي رواية النسائي «لا تحلفوا بآبائكم ولا بالطواغيت» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الطواغي) والطواغيت: الأوثان، وهو ما كانوا يعبدونه، وكذلك الشياطين، وكل رأس في ضلالة فهو طاغوت، والجمع: طواغيت، والطواغي: جمع طاغية.\n_________\n(١) رواه مسلم رقم (١٦٤٨) في الأيمان، باب من حلف باللات والعزى فليقل: لا إله إلا الله، والنسائي ٧ / ٧ في الأيمان، باب الحلف بالطواغيت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٦٢) قال:حدثنا يزيد بن هارون. ومسلم (٥/٨٢) وابن ماجة (٢٠٩٥) قالا:حدثنا أبو بكر بن أبي شيبة. قال:حدثنا عبد الأعلى. والنسائي (٧/٧) قال: أخبرنا أحمد بن سليمان، قال:حدثنا يزيد.\nكلاهما - يزيد، وعبد الأعلى - عن هشام بن حسان، عن الحسن.. فذكره.","vol":"11","page":655},{"text":"٩٢٨٤ - (د) بريدة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ حَلَف بالأمانة فليس مِنّا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (من حَلَفَ بالأمانة فليس منَّا) قال الخطابي: يشبه أن تكون الكراهة فيها من أجل أنه أُمِر أن يحلف بالله وصفاته، وليست الأمانة من صفاته، وإنما هي أمر من أوامره، وفرض من فروضه، فنهوا عنه، لما في ذلك من التسوية بينها وبين أسماء الله وصفاته، على أن أبا حنيفة وأصحابه قالوا: إذا قال: وأمانة الله، فهي يمين، وعليه الكفارة، وخالفهم الشافعي في الأمرين.\n_________\n(١) رقم (٣٢٥٣) في الأيمان، باب في كراهية الحلف بالأمانة، وإسناده صحيح، ورواه أيضًا أحمد في \" المسند \" ٥ / ٣٥٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٥٢) قال:حدثنا وكيع. وأبوداود (٣٢٥٣) قال:حدثنا أحمد بن يونس، قال: حدثنا زهير.\nكلاهما - وكيع، وزهير - قالا:حدثنا الوليد بن ثعلبة الطائي، عن عبد الله بن بريدة، فذكره.\nرواية أبي داود مختصرة على أوله.","vol":"11","page":656},{"text":"٩٢٨٥ - (خ م د ت س) ثابت بن الضحاك - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ حَلَف بملّة غير الإسلام كاذبًا فهو كما قال» . أخرجه الترمذي وأبو داود والنسائي. وهو طرف من حديث طويل أخرجه البخاري والترمذي وأبو داود.\nوزاد النسائي في هذا الطرف زيادة أخرى، هي من جملة الحديث الطويل ⦗٦٥٧⦘ قال: «ومَنْ قتل نَفْسه بشيء عذبه الله [به] في نار جهنم» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فهو كما قال) معنى هذا القول: هو أن يقول الإنسان في يمينه: «إن كان كذا وكذا، فأنا كافر أو يهوديّ أو نصرانيّ» ونحو ذلك، ويكون كاذبًا في قوله، قال النبي - ﷺ-: إذا قال ذلك وهو كاذب، فقد صار إلى ما قاله من الكفر وغيره، وهذا ينعقد به يمين عند أبي حنيفة، فإنه لا يوجب فيه إلا كفارة يمين، وأما الشافعي: فلا ينعقد عنده بذلك يمين، ولا كفارة فيه.\n_________\n(١) رواه البخاري ١١ / ٤٦٨ و٤٦٩ في الأيمان والنذور، باب من حلف بملة سوى الإسلام، ومسلم رقم (١١٠) في الإيمان، باب غلظ تحريم قتل الإنسان نفسه، وأبو داود رقم (٣٢٥٧) في الأيمان، باب ما جاء في الحلف بالبراءة وبملة غير الإسلام، والترمذي رقم (١٥٤٣) في النذور والأيمان، باب ما جاء في كراهية الحلف بغير ملة الإسلام، والنسائي ٧ / ٥ و٦ في الأيمان، باب الحلف بملة سوى الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٨٥٠) قال: حدثنا سفيان. وأحمد (٤/٣٤) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. والبخاري (٨/٣٢) قال: حدثنا موسى بن إسماعيل، قال: حدثنا وهيب. وفي (٨/١٦٦) قال: حدثنا معلى بن أسد. قال: حدثنا وهيب. ومسلم (١/٧٣) قال: حدثنا إسحاق بن إبراهيم، وإسحاق بن منصور، وعبد الوارث بن عبد الصمد، كلهم عن عبد الصمد بن عبد الوارث، عن شعبة.\nأربعتهم - سفيان، ومعمر، ووهيب، وشعبة - عن أيوب السختياني.\n٢-وأخرجه أحمد (٤/٣٣) قال: حدثنا يحيى بن سعيد. قال: حدثنا هشام (ح) ويزيد، قال: أخبرنا هشام. وفي (٤/٣٣) قال: حدثنا عبد الصمد، قال: حدثنا حرب. وفي (٤/٣٣) قال: حدثنا عفان، قال: حدثنا أبان. والدارمي (٢٣٦٦) قال: حدثنا وهب بن جرير، قال: حدثنا هشام. والبخاري (٨/١٨) قال: حدثنا محمد بن بشار، قال: حدثنا عثمان بن عمر. قال: حدثنا علي بن المبارك. ومسلم (١/٧٣) قال: حدثنا يحيى بن يحيى، قال: أخبرنا معاوية بن سلام بن أبي سلام الدمشقي. وفي (١/٧٣) قال: حدثني أبو غسان المسمعي قال: حدثنا معاذ، - وهو ابن هشام- وقال: حدثني أبي. وأبوداود (٣٢٥٧) قال: حدثنا أبو توبة الربيع بن نافع، قال: حدثنا معاوية بن سلام والترمذي «١٥٢٧و١٥٤٣ و٢٦٣٦) قال: حدثنا أحمد بن منيع. قال: حدثنا إسحاق بن يوسف الأرزق، عن هشام الدستوائي. والنسائي (٧/٦) قال: أخبرني محمود بن خالد، قال: حدثنا الوليد. قال: حدثنا أبو عمرو. وفي (٧/١٩) قال: أخبرنا إسحاق بن منصور، قال: حدثنا أبو المغيرة، قال: حدثنا الأوزاعي.\nستتهم - هشام، وحرب، وأبان، وعلي، ومعاوية، وأبو عمرو الأوزاعي - عن يحيى بن أبي كثير.\n٣- وأخرجه أحمد (٤/٣٣) قال: حدثنا عبد الرزاق، قال: حدثنا سفيان وفي (٤/٣٣) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة. وفي (٤/٣٤) قال: حدثنا علي بن عاصم. والبخاري (٢/١٢٠) قال: حدثنا مسدد، قال: حدثنا يزيد بن زريع. وفي (٦/١٧٠) قال: حدثني محمد بن الوليد، قال: حدثنامحمد بن جعفر. مختصرا ومسلم (١/٧٣) قال: حدثنا محمد بن رافع، عن عبد الرزاق، عن الثوري وابن ماجة (٢٠٩٨) قال: حدثنا محمد بن يحيى، قال: حدثنا ابن أبي عدي. والنسائي (٧/٥) قال: أخبرنا قتيبة، قال: حدثنا ابن أبي عدي (ح) وأنبأنا محمد بن عبد الله بن بزيع. قال: حدثنا يزيد.\nخمستهم - الثوري، وشعبة، وعلي بن عاصم، ويزيد، وابن أبي عدي - عن خالد الحذاء.\nثلاثتهم - أيوب، ويحيى، وخالد - عن أبي قلابة، فذكره.","vol":"11","page":656},{"text":"٩٢٨٦ - (د س) بريدة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ حَلَف، فقال: إِني بريء من الإسلام، فإن كان كاذبًا فهو كما قال، وإن كان صادقًا فلن يرجع إلى الإسلام سالمًا» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٣٢٥٨) في الأيمان، باب ما جاء في الحلف بالبراءة وبملة غير الإسلام، والنسائي ٧ / ٦ في الأيمان، باب الحلف بالبراءة من الإسلام، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٥٥) قال:حدثنا زيد بن الحباب من كتابه. وفي (٥/٣٥٥) قال:حدثنا يحيى بن واضح أبو تميلجة. وأبو داود (٣٢٥٨) قال: حدثنا أحمد بن حنبل، قال:حدثنا زيد بن الحباب وابن ماجة (٢١٠٠) قال:حدثنا عمرو بن رافع البجلي، قال:حدثنا الفضل بن موسى. والنسائي (٧/٦) قال: أخبرنا الحسين بن حريث، قال:حدثنا الفضل بن موسى.\nثلاثتهم - زيد، وأبو تميلة، والفضل - عن حسين بن واقد، عن عبد الله بن بريدة، فذكره.","vol":"11","page":657},{"text":"<span data-type=\"title\" id=toc-2064>الفصل الثالث: في اليمين الفاجرة</span>\n٩٢٨٧ - (د) عمران بن حصين - ﵁ – قال: قال رسولُ الله - ﷺ-: «مَنْ حَلَف على يمين مَصْبورة كاذبًا فَلْيَتَبَوَّأْ بوجهه مَقْعده من النار» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (مصبورة) أصل الصبر: الحبس، وقُتِل فلان صبرًا، أي: حَبْسًا على القتل، وقهرًا عليه، ويمين الصبر: هو أن يلزم الحاكم الخصم اليمين حتى يحلف ويَقِفَه ويلزمه بها، وقوله: «يمين مصبورة» يعني: لازمة لصاحبها من جهة الحكم، وقيل لليمين: مصبورة -وإن كان صاحبها في الحقيقة هو المصبور - لأنه إنما صُبِرَ من أجلها، فأضيف الصبر إلى اليمين مجازًا واتِّساعًا.\n(فليتبوأ) تَبوَّأت المنزل: إذا اتخذته سكنًا تنزل فيه وتسكنه.\n_________\n(١) رقم (٣٢٤٢) في الأيمان والنذور، باب التغليظ في الأيمان الفاجرة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٦ و٤٤١) وأبو داود (٣٢٤٢) قال:حدثنا محمد بن الصباح البزاز.\nكلاهما - أحمد بن حنبل، ومحمد بن الصباح - عن يزيد بن هارون، عن هشام بن حسان، عن محمد بن سيرين، فذكره.","vol":"11","page":658},{"text":"٩٢٨٨ - (خ م د ت) عبد الله بن مسعود - ﵁ - أن النبيَّ - ﷺ- قال: «مَنْ حَلَفَ على مال امرئ مسلم بغير حقِّه لقي الله وهو [عليه] غضبان ⦗٦٥٩⦘ قال عبد الله: ثم قرأ علينا رسولُ الله - ﷺ- مِصْداقه من كتاب الله ﷿: ﴿إِنَّ الذين يشترونَ بعهد الله وأَيْمانهم ثمنًا قليلًا ...﴾ إلى آخر الآية» [آل عمران: ٧٧] زاد في رواية بمعناه، قال: فدخل الأشعث بن قيس الكِنْدي فقال: ما يُحَدِّثكم أبو عبد الرحمن؟ قلنا: كذا وكذا، قال: صدق أبو عبد الرحمن «كان بيني وبين رجل خصومة في بئر، فاختصمنا إلى رسول الله - ﷺ- فقال رسولُ الله - ﷺ-: شاهداك، أو يمينُه، قلت: إنه إذنْ يحلف ولا يبالي، فقال رسولُ الله - ﷺ-: مَنْ حَلَفَ على يمينِ صَبْرٍ يقتطع بها مالَ امرئ مسلم هو فيها فاجِر، لقي الله وهو عليه غضبان ونزلت الآية ﴿إِن الذين يشترون بِعَهْدِ الله وأَيْمانهم ثمنًا قليلًا﴾ إلى آخر الآية» أخرجه البخاري ومسلم والترمذي وأبو داود، إلا أن الترمذي وأبا داود قالا: إن الخصومة كانت بين الأشعث وبين رجل من اليهود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الاقتطاع): أخذ الشيء والاستبداد به، كأنه قَطْعُ بعضٍ من كلٍّ.\n_________\n(١) رواه البخاري ١١ / ٤٨٤ - ٤٨٥ في الأيمان، باب قول الله تعالى: ﴿إن الذين يشترون بعهد الله وأيمانهم﴾، ومسلم رقم (١٣٨) في الإيمان، باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار، وأبو داود رقم (٣٢٤٣) في الأيمان والنذور، باب فيمن حلف يمينًا ليقتطع بها مالًا لأحد، والترمذي رقم (٢٩٩٩) في التفسير، باب ومن سورة آل عمران.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (٩٥) قال: حدثنا سفيان، قال: حدثنا عبد الملك بن أعين، وجامع بن أبي راشد. وأحمد (١/٣٧٧) (٣٥٧٦) قال: حدثنا سفيان، عن جامع. وفي (١/٤٤٢) (٤٢١٢) قال: حدثنا وكيع، قال: حدثنا الأعمش. وفي (١/٤١٦) (٣٩٤٦) قال: حدثنا أسود بن عامر، قال: أخبرنا أبو بكر، عن عاصم، والبخاري (٣/٢٣٤) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد، عن الأعمش. وفي (٩/١٦٢) قال: حدثنا الحميدي، قال: حدثنا سفيان، قال: حدثنا عبد الملك بن أعين، وجامع ابن أبي راشد. ومسلم (١/٨٦) قال: حدثنا ابن أبي عمر المكي، قال: حدثنا سفيان، عن جامع بن أبي راشد، وعبد الملك بن أعين وابن ماجة (٢٣٢٣) قال حدثنا محمد بن عبد الله بن نمير، قال: حدثنا وكيع وأبو معاوية، قالا: حدثنا الأعمش. والترمذي (٣٠١٢) قال: حدثنا ابن أبي عمر قال: حدثنا سفيان، عن جامع، هو بن أبي رشد، وعبد الملك بن أعين. والنسائي في الكبرى تحفة الأشراف (٩٢٨٣) عن قتيبة، عن عبد الواحد بن زياد بن إسماعيل بن سميع، عن مسلم البطين، وعبد الملك بن أعين.\nخمستهم - عبد الملك بن أعين، وجامع، والأعمش، وعاصم، ومسلم البطين - عن أبي وائل، فذكره.\n* رواية الأعمش: «من حلف على يمين، وهو فيها فاجر، يقتطع بها مال امرئ مسلم، لقي الله وهو عليه غضبان.» .\n* ورواية مسلم البطين، وعبد الملك بن أعين عند النسائي: «قال ابن مسعود: نزلت هذه الآية: ﴿إن الذين يشترون بعهد الله وأيمانهم ثمنا قليلا ...﴾ إلى آخر الآية. ثم لم ينسخها شيء، فمن اقتطع مال امرئ مسلم بيمينه فهو من أهل هذه الآية» .","vol":"11","page":658},{"text":"٩٢٨٩ - (م د ت) وائل بن حجر - ﵁ - قال: جاء رجل ⦗٦٦٠⦘ من حضْرَمَوت، ورجل من كِنْدة، إلى رسول الله - ﷺ- فقال الحَضرمي: يا رسول الله، إن هذا قد غَلَبني على أرض كانت لأبي، فقال الكِندِي: هي أرضي في يدي، أزرعها، ليس له فيها حقّ، فقال النبي - ﷺ- للحضرمي: أَلَكَ بينة؟ قال: لا، قال: فلك يمينه، قال: يا رسول الله، إن الرجل فاجرٌ لا يبالي على ما حلف عليه، وليس يَتَورَّع عن شيء، فقال: ليس لَكَ منه إلا ذلك، فانْطَلَقَ لِيَحلِفَ، فقال رسولُ الله - ﷺ- لما أَدْبَرَ: «أما لئن حَلَفَ على ماله ليأكله ظلمًا: لَيَلْقَيَنَّ الله وهو عنه معرِض» .\nوفي رواية قال: «كنتُ عند رسول الله - ﷺ- فأتاه رجلان يختصمان في أرض، فقال أحدهما: إن هذا انتَزَى على أرضي يا رسول الله في الجاهلية - وهو امرؤ القيس بن عابسٍ الكندي، وخصمه: ربيعة بن عِبْدان - فقال: بَيِّنتُكَ، فقال: ليس لي بَيِّنَة، قال: يمينه، قال: إذن يذهب بها، قال: ليس لك إلا ذلك، قال: فلما قام ليحلفَ، قال رسولُ الله - ﷺ-: من اقتطع أرضًا ظالمًا، لَقِيَ الله وهو عليه غضبان» . وفي رواية «ربيعة بن عَيْدان» أخرجه مسلم. وأخرج أبو داود والترمذي الرواية الأولى (١) .\n⦗٦٦١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (انتزى على أرضي) أي: وثبَ عليها وغلبني على أخذها، والتنزِّي والانتزاء: تَسَرُّعُ الإنسان إلى الشَّرِّ ووثوبه إلى ما ليس له الوثوب إليه.\n_________\n(١) رواه مسلم رقم (١٣٩) في الإيمان، باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار، وأبو داود رقم (٣٢٤٥) في الأيمان والنذور، باب فيمن حلف يمينًا ليقتطع بها مالًا لأحد، والترمذي رقم (١٣٤٠) في الأحكام، باب ما جاء في أن البينة على المدعي واليمين على المدعى عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣١٧) قال: حدثنا هشام بن عبد الملك. قال: أخبرنا أبو عوانة، عن عبد الملك. ومسلم (١/٨٦) قال: حدثنا قتيبة بن سعد وأبو بكر بن أبي شيبة، وهناد بن السري، وأبو عاصم الحنفي. قالوا: حدثنا أبو الأحوص، عن سماك. وفي (١/٨٧) قال: حدثني زهير بن حرب وإسحاق بن إبراهيم جميعا. عن أبي الوليد هشام بن عبد الملك، وقال: حدثنا أبو عوانة، عن عبد الملك بن عمير. وأبو داود (٣٢٤٥ و٣٦٢٣) قال: حدثنا هناد بن السري قال: حدثنا أبو الأحوص، عن سماك. والترمذي (١٣٤٠) قال: حدثنا قتيبة، قال: حدثنا أبو الأحوص عن سماك بن حرب، واالنسائي في الكبرى (الورقة ٧٨ -ب) قال: أخبرنا قتيبة. قال: حدثنا أبو الأحوص. عن سماك (ح) وأخبرنا محمد بن معمر. قال: حدثنا حبان. قال: حدثنا أبو عوانة، عن عبد الملك.\nكلاهما - عبد الملك، وسماك - عن علقمة بن وائل، فذكره.","vol":"11","page":659},{"text":"٩٢٩٠ - (د) الأشعث بن قيس - ﵁ - «أن رجلًا من كِنْدَة، وآخر من حَضْرَمَوتَ، اختصما إلى رسول الله - ﷺ- في أرض من اليمن، فقال الحضرميّ: يا رسول الله، إن أرضي اغتصبنيها أبو هذا، وهي في يده، فقال: هل لك بينة؟ قال: لا، ولكن أُحَلِّفُه: والله ما يعلم أنها أرضي اغتصبنيها أبوه، فتهيَّأَ الكنديُّ لليمين، فقال رسولُ الله - ﷺ-: لا يقتطع أحدٌ مالًا بيمين، إلا لقيَ الله وهو أجذم، فقال الكِنْدِيّ: هي أرضه» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الأجذم): المقطوع الأطراف، أو هو من الجذام، ويُؤول إلى الأول، فإن الجذام ينتهي إلى قطع الأعضاء.\n_________\n(١) رقم (٣٢٤٤) في الأيمان والنذور، باب فيمن حلف يمينًا ليقتطع بها مالًا لأحد، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢١٢) قال:حدثنا وكيع. وفيه (٥/٢١٢) قال:حدثنا عبد الله بن نمير. وأبوداود (٣٢٤٤ و٣٦٢٢) قال:حدثنا محمود بن خالد، قال حدثنا الفريابي. والنسائي في الكبرى (تحفة ١٥٩) عن محمد بن حاتم بن نعيم، عن حبان، عن عبد الله.\nأربعتهم - وكيع، وابن نمير، والفريابي، وعبد الله - عن الحارث بن سليمان، قال:حدثني كردوس، فذكره.","vol":"11","page":661},{"text":"٩٢٩١ - (م ط س) إياس بن ثعلبة الحارثي، وهو أبو أمامة أنَّ رسولَ الله - ﷺ- قال: «مَنِ اقتطع حَقَّ امرئٍ مسلم بيمينه، حرَّم الله عليه ⦗٦٦٢⦘ الجنة، وأوجب له النار، قالوا: وإن كان شيئًا يسيرًا؟ قال: وإن كان قضيبًا من أراك» أخرجه مسلم والنسائي.\nوفي رواية الموطأ: «وإن كان قضيبًا من أراك، وإن كان قضيبًا من أراك، وإن كان قضيبًا من أراك» قالها ثلاث مرات (١) .\n_________\n(١) رواه مسلم رقم (١٣٧) في الإيمان، باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار، والموطأ ٢ / ٧٢٧ في الأقضية، باب ما جاء في الحنث على منبر النبي ﷺ، والنسائي ٨ / ٢٤٦ في القضاء، باب القضاء في قليل المال وكثيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه مالك في (الموطأ) (٤٥٣) عن العلاء بن عبد الرحمن. وأحمد (٥/٢٦٠) قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا إسماعيل يعني ابن جعفر قال: أخبرني العلاء (ح) وحدثنا يزيد قال: أخبرنا محمد بن إسحاق. (ح) وحدثنا إسحاق بن عيسى، قال: أخبرني مالك، عن العلاء، والدارمي (٢٦٠٦) قال: أخبرنا أحمد بن يعقوب الكوفي، عن إسماعيل بن جعفر، عن العلاء، ومسلم (١/٨٥) قال: حدثنا يحيى بن أيوب، وقتيبة بن سعيد وعلي بن حجر، جميعا عن إسماعيل بن جعفر، قال: ابن أيوب: حدثنا إسماعيل بن جعفر، قال: أخبرنا العلاء - وهو ابن عبد الرحمن مولى الحرقة. والنسائي (٨/٢٤٦) . قال: أخبرنا علي بن حجر، قال: حدثنا إسماعيل، قال: حدثنا العلاء.\nكلاهما - العلاء بن عبد الرحمن، ومحمد بن إسحاق - عن معبد بن كعب السلمي.\n٢-وأخرجه الدارمي (٢٦٠٧) قال: أخبرنا عبد الله بن سعيد. ومسلم (١/٨٥) قال: حدثنا أبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، وهارون بن عبد الله وابن ماجة (٢٣٢٤) قال: حدثنا أبو بكر بن أبي شيبة والنسائي في الكبرى تحفة الأشراف (١٧٤٤) عن هارون بن عبد الله..\nأربعتهم - عبد الله بن سعيد،، وأبو بكر بن أبي شيبة، وإسحاق بن إبراهيم، وهارون بن عبد الله - عن أبي أسامة، عن الوليد بن كثير، عن محمد بن كعب بن مالك.\nكلاهما - معبد بن كعب، ومحمد بن كعب - عن عبد الله بن كعب، فذكره.\n* في رواية مالك قال: «وإن كان قضيبا من أراك» قالها ثلاث مرات.\n* في رواية محمد بن إسحاق: (عن أبي أمامة بن سهل أحد بني حارثة) قال أبو عبد الرحمن عبد الله بن أحمد بن حنبل: هذا (أبو أمامة الحارثي) وليس هو (أبوأمامة الباهلي) .","vol":"11","page":661},{"text":"<span data-type=\"title\" id=toc-2065>الفصل الرابع: في موضع اليمين</span>\n٩٢٩٢ - (خ ط) أبو غطفان بن طريف [المري] قال: «اختصم زيد بن ثابت وابن مُطيع إلى مروان [وهو أمير المدينة] في دار كانت بينهما، فقضى مروان على زيد بن ثابت باليمين على المنبر، فقال زيد: أحلف له مكاني هذا، فقال مروان: لا [والله]، إلا عند مقاطع الحقوق، فجعل زيد يحلف: أن حقَّه لَحَقٌّ، وأبى أن يحلف على المنبر، فجعل مروان يَعجَبُ من ذلك» أخرجه الموطأ (١) . ⦗٦٦٣⦘ وأخرج البخاري نحوه في ترجمة باب (٢) .\n_________\n(١) ٢ / ٧٢٨ في الأقضية، باب ما جاء في اليمين على المنبر، وإسناده صحيح.\n(٢) رواه البخاري تعليقًا ٥ / ٢٠٩ و٢١٠ في الشهادات، باب يحلف المدعى عليه حينما وجبت عليه اليمين ولا يصرف من موضع إلى غيره، وقد وصله مالك في الموطأ كما تقدم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في (الموطأ) بشرح الزرقاني (٤/٥) عن داود بن الحصين أنه سمع أبا غطفان بن طريف المري يقول. فذكره.\nورواه البخاري تعلبقا في باب (يحلف المدعى عليه حيثما وجبت عليه اليمين ولايصرف من موضع إلى غيره) .","vol":"11","page":662},{"text":"٩٢٩٣ - (ط د) جابر بن عبد الله - ﵄ - أَنَّ رسولَ الله - ﷺ- قال: «لا يَحْلِفُ أحدٌ عند منبري هذا على يمين آثمة، ولو على سِواكٍ أخضر، إلا تبوَّأَ مقعده من النار، أو وجبت له النار» أخرجه أبو داود.\nوفي رواية الموطأ: أنَّ رسولَ الله - ﷺ- قال: «مَنْ حَلفَ على منبري هذا بيمين آثمة تبوَّأ مقعده من النار» (١) .\n_________\n(١) رواه مالك في الموطأ ٢ / ٧٢٧ في الأقضية، باب ما جاء في الحنث على منبر النبي ﷺ، وأبو داود رقم (٣٢٤٦) في الأيمان، باب ما جاء في تعظيم اليمين عند منبر النبي ﷺ، ورواه أيضًا ابن ماجة (٢٣٢٥) في الأحكام، باب اليمين عند مقاطع الحدود، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في (الموطأ) (٤٥٣) .وأحمد (٣/٣٤٤) قال: حدثنا إسحاق، قال:حدثني مالك. وأبو داود (٣٢٤٦) قال:حدثنا عثمان بن أبي شيبة، قال:حدثنا ابن نمير. وابن ماجة (٢٣٢٥) قال: حدثنا عمرو بن رافع، قال:حدثنا مروان بن معاوية (ح) وحدثنا أحمد بن -ثابت الجحدري، قال: حدثنا صفوان بن عيسى، والنسائى في الكبرى (تحفة الأشراف) (٢٣٧٦) عن محمد بن سلمة، والحارث بن مسكين، كلاهما عن ابن القاسم، عن مالك.\nأربعتهم - مالك، وابن نمير، ومروان، وصفوان - عن هاشم بن هاشم، عن عبد الله بن نسطاس، فذكره.\nفي المطبوع من موطأ مالك: عن هشام بن هشام والصواب: هاشم بن هاشم- كما في تحفة الأشراف (٢٣٧٦)، وتهذيب التهذيب (١١/٢٠) .","vol":"11","page":663},{"text":"<span data-type=\"title\" id=toc-2066>الفصل الخامس: في الاستثناء في اليمين</span>\n٩٢٩٤ - (د س ت ط) عبد الله بن عمر - ﵄ - قال: إن رسول الله - ﷺ- قال: «مَنْ حَلَفَ على يمين، فقال: إن شاء الله، فقد استثنى» .\nوفي أخرى «مَنْ حَلَفَ على يمين فاستثنى، فإن شاء رجع، وإن شاء ترك غيرَ حِنْث» أخرجه أبو داود والنسائي. ⦗٦٦٤⦘ وفي رواية الترمذي: أن رسولَ الله - ﷺ- قال: «مَنْ حَلَفَ على يمين فقال: إن شاء الله، فلا حِنْثَ عليه» قال الترمذي: وقد روي موقوفًا، وفي رواية الموطأ موقوفًا عن نافع عن ابن عمر [أنه] كان يقول: «مَنْ قال: والله، ثم قال: إن شاء الله، ثم لم يفعل الذي حلف عليه لم يحنث» (١) .\n_________\n(١) رواه مالك في الموطأ ٢ / ٤٧٧ في الأيمان، باب ما لا تجب فيه الكفارة من اليمين، وأبو داود رقم (٣٢٦١) و(٢٣٦٢) في الأيمان، باب الاستثناء في اليمين، والترمذي رقم (١٥٣١) في الأيمان، باب ما جاء في الاستثناء في اليمين، والنسائي ٧ / ١٢ في الأيمان، باب من حلف فاستثنى، وباب الاستثناء، ورواه أيضًا ابن ماجة رقم (٢٠١٥) و(٢٠١٦) في الكفارات، باب الاستثناء في اليمين، والدارمي ٢ / ١٨٥ في النذور والأيمان، باب في الاستثناء في اليمين. أقول: وهو حديث حسن، يشهد له حديث أبي هريرة الذي بعده، وقال الترمذي: حديث ابن عمر حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٦٩٠) قال: حدثنا سفيان. وأحمد (٢/٦) (٤٥١٠) و(٢/٤٨) (٥٠٩٣) قال: حدثنا إسماعيل: وفي (٢/١٠) (٤٥٨١) قال: حدثنا سفيان. وفي (٢/٤٩) (٥٠٩٤) قال: حدثنا أبوكامل، قال: حدثنا حماد. وفي (٢/٦٨) (٥٣٦٢) و(٢/١٢٧) (٦١٠٣) قال: حدثنا عفان، قال: حدثنا وهيب. وفي (٢/٦٨) (٥٣٦٣) و(٢/١٢٧) (٦١٠٤) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، وعبد الوارث. وفي (٢/١٢٦) (٦٠٨٧) قال: حدثنا يونس، قال: حدثنا حماد (يعني ابن سلمة) . وفي (٢/١٥٣) (٦٤١٤) قال: حدثنا عبد الصمد، قال: حدثنا أبي. وعبد بن حميد (٧٧٩) قال: أخبرنا يعقوب ابن إسحاق الحضرمي، قال: حدثنا صخر بن جويرية، ووهيب بن خالد. والدارمي (٢٣٤٧) قال: أخبرنا أبو الوليد الطيالسي، قال: حدثنا حماد بن سلمة. وفي (٢٣٤٨) قال: أخبرنا حجاج بن قال: حدثنا حماد بن سلمة. وأبو داود (٣٢٦١) قال: حدثنا أحمد بن حنبل، قال: حدثنا سفيان. وفي (٣٢٦٢) قال: حدثنا محمد بن عيسى، ومسدد، قالا: حدثنا عبد الوراث. وابن ماجة (٢١٠٥) قال: حدثنا محمد بن زياد، قال: حدثنا عبد الوارث بن سعيد. وفي (٢١٠٦) قال: حدثنا عبد الله بن محمد الزهري، قال: حدثنا سفيان بن عيينة. والترمذي (١٥٣١) قال: حدثنا محمود بن غيلان، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثني أبي، وحماد بن سلمة. والنسائى (٧/١٢) قال: أخبرني أحمد بن سعيد، قال: حدثنا حبان، قال: حدثنا عبد الوراث. وفي (٧/٢٥) قال: أخبرنا محمد بن منصور، قال: حدثنا سفيان. (ح) وأخبرنا أحمد بن سليمان، قال: حدثنا عفان، قال: حدثنا وهيب.\nستتهم - سفيان بن عيينة، وإسماعيل بن علية، وحماد بن سلمة، ووهيب بن خالد، وعبد الوارث بن سعد، وصخر بن جويرية- عن أيوب السختياني.\n٢- وأخرجه النسائى (٧/٢٥) قال: أخبرنا يونس بن عبد الأعلى، قال: حدثنا ابن وهب، قال: أخبرني عمرو بن الحارث، أن كثير بن فرقد حدثه.\nكلاهما - أيوب، وكثير- عن نافع، فذكره.\n* في رواية إسماعيل بن علية: قال أيوب: عن نافع، عن ابن عمر، لا أعلمه إلا عن النبي -ﷺ-.","vol":"11","page":663},{"text":"٩٢٩٥ - (ت س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ حلف فقال: إن شاء الله، لم يحنث» أخرجه الترمذي.\nوعند النسائي: أنَّ رسولَ الله - ﷺ- قال: «مَنْ حلف على يمين، فقال: إن شاء الله، فقد استثنى» (١) .\n_________\n(١) رواه الترمذي رقم (١٥٣٢) في الأيمان، باب ما جاء في الاستثناء في اليمين، والنسائي ٧ / ٣٠ في الأيمان، باب الاستثناء، ورواه أيضًا ابن ماجة رقم (٢٠١٤) في الكفارات، باب الاستثناء في اليمين من حديث عبد الرزاق عن معمر عن ابن طاوس عن أبيه طاوس عن أبي هريرة ﵁، وقال الترمذي: سألت محمد بن إسماعيل - يعني البخاري - عن هذا الحديث، فقال: هذا حديث خطأ، أخطأ فيه عبد الرزاق، أختصره من حديث معمر عن ابن طاوس عن أبيه عن أبي هريرة عن النبي ﷺ قال: إن سليمان بن داود ﵇ قال: لأطوفن الليلة على سبعين امرأة ... الحديث، وفيه: فقال النبي ﷺ: لو قال: إن شاء الله لكان كما قال. أقول: وله طرق أخرى فحديث الباب حديث حسن، يشهد له حديث البخاري بطوله، وحديث ابن عمر الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٠٩) وابن ماجة (٢١٠٤) قال:حدثنا العباس بن عبد العظيم العنبري. والترمذي (١٥٣٢) قال: حدثنا يحيى بن موسى. والنسائي (٧/٣٠) قال: أخبرنا نوح بن حبيب.\nأربعتهم -أحمد، والعباس، ويحيى بن موسى، ونوح - عن عبد الرزاق، قال:حدثنا معمر، عن ابن طاووس، عن أبيه، فذكره.\n* قال الترمذي: سألت محمد بن إسماعيل عن هذا الحديث. فقال: هذا حديث خطأ أخطأ فيه عبد الرزاق، اختصره من حديث معمر، عن ابن طاووس، عن أبيه، عن أبي هريرة، عن النبي -ﷺ- قال: «إن سليمان بن داود قال: لأطوفن الليلة على سبعين امرأة ...» الحديث.","vol":"11","page":664},{"text":"٩٢٩٦ - (د) عكرمة - ﵀ - أنَّ رسولَ الله - ﷺ- قال يومًا: «والله لأغزوَنَّ قُريشًا، والله لأغزونَّ قريشًا، [والله لأغزون قريشًا] ثم قال: إن شاء الله» .\nوفي رواية عن عكرمة عن ابن عباس عن النبي - ﷺ- وفي رواية عن عكرمة - يرفعه - أنه قال: «والله لأغزون قريشًا، ثم قال: إن شاء الله، ثم قال: والله لأغزون قريشًا إن شاء الله، ثم قال: والله لأغزون قريشًا، ثم سكت، ثم قال: إن شاء الله» زاد فيه بعض الرواة: «ثم لم يَغْزُهُمْ» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٢٨٥) في الأيمان، باب الاستثناء في اليمين، وقال أبو داود: وقد أسنده غير واحد عن عكرمة عن ابن عباس، أقول: ورواه البيهقي موصولًا ومرسلًا، وقال ابن أبي حاتم في \" العلل \": الأشبه إرساله، وقال ابن حبان في \" الضعفاء \": رواه مسعر وشريك، أرسله مرة، ووصله أخرى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٨٥) قال:حدثنا قتيبة بن سعيد، ثنا شريك، عن سماك عن عكرمة، فذكره.\nوقال أبوداود: وقد أسند هذا الحديث غير واحد عن شريك، عن سماك، عن عكرمة، عن ابن عباس أسند عن النبي -ﷺ-.","vol":"11","page":665},{"text":"٩٢٩٧ - (خ م س) أبو هريرة - ﵁ - قال: قال رسول الله - ﷺ-: «قال سليمان ﵇: لأطُوفَنَّ الليلة على تسعين امرأة، كلُّ امرأة تأتي بفارس يجاهد في سبيل الله، فقال له المَلكُ قل: إن شاء الله، فلم يقل: إن شاء الله، فلم تحمل منهن إلا امرأة واحدة، جاءت بشِق رَجُل، فقال: وايمُ الذي نفسي بيده، لو قال: إن شاء الله، لجاهدوا في سبيل الله فرسانًا أجمعون» .\nوفي رواية عن أبي هريرة قال: «قال سليمان بن داود: لأطُوفَنَّ الليلة ⦗٦٦٦⦘ بمائة امرأة، تَلِدُ كل امرأة مِنْهُنَّ غلامًا يقاتل في سبيل الله، فقال له المَلكُ: قل: إن شاء، فلم يقل ونَسِيَ، فطاف بِهِنّ، ولم تلد منهن إلا امرأة نِصْفَ إنسان، قال النبي - ﷺ-: لو قال: إن شاء الله لم يحنث، وكان أرجَى لحاجته» .\nوفي رواية نحوه، وقال: «تسعين امرأة، قال: ولو قال: إن شاء الله، لم يحنث وكان دَركًا له في حاجته» قال: «وقال مرّة: قال رسول الله - ﷺ-: لو استثنى» وفي رواية: «سبعين امرأة» .\nوفي أخرى قال: «كان لسليمان ستون امرأة، فقال: لأطوفنّ عليهن الليلة» وذكر نحوه، وفي آخره: فقال رسولُ الله - ﷺ-: «ولو كان استثنى لولدت كل واحدة منهن غلامًا فارسًا يقاتل في سبيل الله» هذه روايات البخاري ومسلم.\nوللبخاري: أنَّ رسولَ الله - ﷺ- قال: «قال سليمان بن داود: لأطوفنّ الليلة على مائة امرأة، أو تسعة وتسعين ... وذكر نحوه، وفيه: والذي نفس محمد بيده، لو قال: إن شاء الله، لجاهدوا في سبيل الله فرسانًا أجمعون» .\nوله في أخرى نحوه، وقال: «على سبعين امرأة، وفيه: ولم تحمل شيئًا إلا واحدًا ساقطًا أحدُ شِقَّيه ... الحديث» .\nولمسلم نحوه، وفيه «تسعين امرأة» . ⦗٦٦٧⦘\nوأخرج النسائي نحوًا من هذه الروايات، وعنده فيها «على تسعين امرأة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الشِّقُّ) من كل شيء: نصفه.\n(دَرَكًا) الدَّرَك: اللحوق بالشيء.\n_________\n(١) رواه البخاري ٦ / ٣٣٠ في الأنبياء، باب قول الله تعالى: ﴿ووهبنا لداود سليمان نعم العبد إنه أواب﴾، وفي الأيمان، باب كيف كانت يمين النبي ﷺ، ومسلم (١٦٥٤) في الأيمان، باب الاستثناء، والنسائي ٧ / ٢٥ في الأيمان، باب إذا حلف له فقال له رجل: إن شاء الله هل له استثناء، وباب الاستثناء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الحميدي (١١٧٤) قال: حدثنا سفيان. والبخاري (٤/١٩٧) قال: حدثنا خالد بن مخلد. قال: حدثنا مغيرة بن عبد الرحمن. وفي (٨/١٦٢) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٨/١٨٢) قال: حدثنا علي بن عبد الله. قال: حدثنا سفيان. ومسلم (٥/٨٧) قال: حدثنا ابن أبي عمر، قال: حدثنا سفيان. وفي (٥/٨٨) قال: حدثني زهير بن حرب قال: حدثنا شبابة قال: حدثني ورقاء. (ح) وحدثنيه سويد بن سعيد. قال: حدثنا حفص بن ميسرة، عن موسى بن عقبة. والنسائي (٧/٢٥) قال: أخبرنا عمران بن بكار. قال: حدثنا علي بن عياش. قال: أنبأنا شعيب. وفي الكبرى (تحفة الأشراف) (١٠/١٣٩٢٠) عن إبراهيم بن محمد التيمي، قاضي البصرة، عن عبد الله بن داود الخريبي، عن هشام بن عروة.\nستتهم - سفيان، ومغيرة، وشعيب، وورقاء، وموسى، وهشام - عن أبي الزناد، عن عبد الرحمن الأعرج، فذكره.\n* وفي رواية سفيان عند الحميدي ومسلم: «سبعين امرأة» وفي رواية هشام بن عروة: «مائة امرأة» .","vol":"11","page":665},{"text":"<span data-type=\"title\" id=toc-2067>الفصل السادس: في نقض اليمين، والرجوع عنها</span>\n٩٢٩٨ - (خ م د ت س) عبد الرحمن بن سمرة - ﵄ - قال: قال رسولُ الله - ﷺ-: «يا عبد الرحمن، لا تسأل الإِمارة، فإنك إن أتَتْكَ عن مسألة وُكِلْتَ إليها، وإن أتتك عن غير مسألة أُعِنْتَ عليها، وإذا حلفت على يمين فرأيت غيرها خيرًا منها فائْتِ الذي هو خير، وكَفِّر عن يمينك» . أخرجه البخاري ومسلم والترمذي والنسائي.\nوفي رواية أبي داود: لم يذكر حديث «الإمارة» وأول حديثه: «إذا ⦗٦٦٨⦘ حلفت» وله في أخرى «فكفِّرْ عن يمينك، ثم ائتِ الذي هو خير» .\nوللنسائي أيضًا قال: «إذا حلف أحدُكم على يمين، فرأى غيرها خيرًا منها فليكفِّر عن يمينه، ولينظر الذي هو خير فليأته» (١) .\n_________\n(١) رواه البخاري ١١ / ٤٥٢ في الأيمان، باب قول الله تعالى: ﴿لا يؤاخذكم الله باللغو في أيمانكم﴾، ومسلم رقم (١٦٥٢) في الأيمان، باب ندب من خلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير، وأبو داود (٣٢٧٧) و(٣٢٧٨) في الأيمان، باب الرجل يكفر قبل أن يحنث، والترمذي رقم (١٥٢٩) في الأيمان، باب ما جاء فيمن حلف على يمين فرأى غيرها خيرًا منها، والنسائي ٧ /١٠ و١١ في الأيمان، باب الكفارة قبل الحنث، وباب الكفارة بعد الحنث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٦١) قال: حدثنا هشيم. قال: أخبرنا منصور، ويونس. وفي (٥/٦٢) قال: حدثنا إسماعيل. قال: حدثنا يونس. وفي (٥/٦٢) قال: حدثنا هاشم بن القاسم، قال: حدثنا المبارك. وفي (٥/٦٢) قال: حدثنا محمد بن أبي عدي، عن ابن عون، وفي (٥/٦٢) قال: حدثنا عبد الله بن بكر، قال: حدثنا هشام. وفي (٥/٦٣) قال: حدثنا أسود بن عامر، وعفان، قالا: حدثنا جرير بن حازم. وفي (٥/٦٣) قال: حدثنا حسين، قال: حدثنا المبارك. والدارمي (٢٣٥١) قال: أخبرنا محمد بن الفضل، قال: حدثنا جرير بن حازم. وفي (٢٣٥٢) قال: أخبرنا محمد بن يوسف، قال: حدثنا سفيان، عن يونس. والبخاري (٨/١٥٩) قال: حدثنا أبو النعمان محمد بن الفضل، قال: حدثنا جرير بن حازم. وفي (٨/١٨٣) قال: حدثني محمد بن عبد الله، قال: حدثنا عثمان بن عمر بن فارس. قال: أخبرنا ابن عون. وفي (٩/٧٩) قال: حدثنا حجاج بن منهال قال: حدثنا جرير بن حازم. وفي (٩/٧٩)، قال: حدثنا أبو معمر، قال حدثنا عبد الوراث قال: حدثنا يونس. ومسلم (٥/٨٦) (٦/٥) قال: حدثنا شيبان بن فروخ، قال: حدثنا جرير بن حازم. وفي (٥/٨٦ و٨٧) قال: حدثني علي بن حجر السعدي، قال: حدثنا هشيم، عن يونس، ومنصور، وحميد (ح) وحدثنا أبو كامل الحجدري قال: حدثنا حماد بن زيد، عن سماك بن عطية، ويونس بن عبيد، وهشام بن حسان في آخرين (ح) وحدثنا عبيد الله ابن معاذ، قال: حدثنا المعتمر، عن أبيه. (ح) وحدثنا عقبة بن مكرم العمي، قال: حدثنا سعيد بن عامر، عن سعيد، عن قتادة. وفي (٦/٥) قال: حدثنا يحيى بن يحيى، قال: حدثنا خالد بن عبد الله، عن يونس (ح) وحدثني علي بن حجر السعدي، قال: حدثنا هشيم، عن يونس، ومنصور، وحميد (ح) وحدثنا أبو كامل الجحدري، قال: حدثنا حماد بن زيد، عن سماك بن عطية، ويونس بن عبيد، وهشام بن حسان، وأبو داود (٢٩٢٩و ٣٢٧٧) قال: حدثنا محمد بن الصباح البزاز، قال: حدثنا هشيم، قال: أخبرنا يونس، ومنصور. وفي رواية (٣٢٧٨) قال: حدثنا يحيى بن خلف، قال: حدثنا عبد الأعلى، قال: حدثنا سعيد، عن قتادة، الترمذي (١٥٢٩) قال: حدثنا محمد بن عبد الأعلى. قال: حدثنا المعتمر بن سليمان، عن يونس، وعبد الله بن أحمد (٥/٦٢) قال: حدثنا أبو كامل الجحدري، قال: حماد بن زيد، قال: حدثنا سماك بن عطية، ويونس بن عبيد، والنسائي (٧/١٠) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا المعتمر، عن أبيه (ح) وأخبرنا أحمد بن سليمان، قال: حدثنا عفان، قال: حدثنا جرير ابن حازم. (ح) وأخبرنا محمد بن يحيى القطعي، عن عبد الأعلى - وذكر كلمة معناها - حدثنا سعيد، عن قتادة، وفي (٧/١١) قال: أخبرنا زياد بن أيوب، قال: حدثنا هشيم، قال: أنبأنا منصور، ويونس وفي (٧/١١)، (٨/٢٢٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، قال: حدثنا ابن عون. وفي (٧/١٢) قال: أخبرنا محمد بن قدامة في حديثه عن جرير، عن منصور. وفي (٨/٢٢٥) قال: أخبرنا مجاهد بن موسى، قال: حدثنا إسماعيل، عن يونس.\nجميعهم - منصور بن زاذان، ويونس بن عبيد، ومبارك بن فضالة، وعبد الله بن عون، وهشام بن حسان،، وجرير بن حازم، وحميد الطويل، وسماك بن عطية، وسليمان التيمي، وقتادة، ومنصور بن المعتمر- عن الحسن، فذكره.\n* الروايات مطولة ومختصرة، واللفظ للبخاري (٨/١٥٩) .","vol":"11","page":667},{"text":"٩٢٩٩ - (م ط ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ حَلَفَ على يمين، فرأى غيرها خيرًا منها، فليكفِّر عن يمينه، وليفعل» زاد في رواية «الذي هو خير» .\nوفي رواية قال: «أعْتمَ رجل عند النبي - ﷺ-، ثم رجع إلى أهله فوجد الصِّبية قد ناموا، فأتاه أهله بطعامه، فحلف لا يأكل من أجل صِبْيَتِهِ، ثم بدا له فأكل، فأتَى رسولَ الله - ﷺ- فذكر ذلك له، فقال رسولُ الله - ﷺ-: مَنْ حَلَفَ على يمين فرأى غيرها خيرًا منها فليأتها وليكفِّر عن يمينه» . أخرجه مسلم. وأخرج الموطأ والترمذي الأولى (١) .\n⦗٦٦٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أَعْتَم) الإنسان: إذا دخل في العَتَمة، وهي ظلمة أول الليل.\n_________\n(١) رواه مسلم رقم (١٦٥٠) في الأيمان، باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير، والموطأ ٢ / ٤٧٨ في الأيمان، باب ما تجب فيه الكفارة من الأيمان، والترمذي رقم (١٥٣٠) في الأيمان، باب ما جاء في الكفارة قبل الحنث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك (الموطأ) صفحة (٢٩٥) . وأحمد (٢/٣٦١) قال: حدثنا أبو سلمة الخزاعي، قال: أخبرنا مالك. ومسلم (٥/٨٥) قال: حدثني أبو الطاهر، قال: حدثنا عبد الله بن وهب قال: أخبرني مالك. (ح) وحدثني زهير بن حرب. قال: حدثنا ابن أبي أويس، قال: حدثني عبد العزيز بن المطلب. (ح) وحدثني القاسم بن زكريا. قال: حدثنا خالد بن مخلد، قال: حدثني سليمان، يعني ابن بلال. والترمذي (١٥٣٠) قال: حدثنا قتيبة، عن مالك بن أنس. والنسائي في الكبرى تحفة الأشراف (٩/١٢٧٣٨) عن قتيبة، عن مالك.\nثلاثتهم - مالك، وعبد العزيز بن المطلب، وسليمان بن بلال - عن سهيل ابن أبي صالح، عن أبيه، فذكره.","vol":"11","page":668},{"text":"٩٣٠٠ - (خ م د س) أبو موسى [الأشعري]- ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إني والله إن شاء الله لا أحْلِفُ على يمين فأرى غيرها خيرًا منها، إلا كفَّرتُ عن يميني، وأتيتُ الذي هو خير - أو قال: إلا أتيت الذي هو خير، وكفَّرت عن يميني» . أخرجه أبو داود.\nوعند النسائي قال: قال النبي - ﷺ-: «ما على الأرض يمين أحلِف عليها فأرى غيرها خيرًا منها، إلا أتيته» .\nوله في أخرى قال: «أتيتُ رسول الله - ﷺ- في رَهْطٍ من الأشعريين نَسْتَحْمِله، فقال: والله لا أحملكم، وما عندي ما أحملكم عليه، ثم لبثنا ما شاء الله، فأُتِيَ بإبل، فأمر لنا بثلاث ذَود، فلما انطلقنا قال بعْضُنَا لبعض: لا يبارِك الله لنا، أتَينا رسول الله - ﷺ- نستحمله، فحلف لا يحملنا، قال أبو موسى: فأتينا النبيَّ - ﷺ-، فذكرنا ذلك له، فقال: ما أنا حملتكم، بل الله حملكم، إني والله لا أحلِف على يمين، فأرى غيرها خيرًا منها، إلا كفَّرت عن يميني، وأتيتُ الذي هو خير» .\nوفي رواية البخاري ومسلم نحو هذه التي للنسائي، وزاد فيها: «فأمر لنا ⦗٦٧٠⦘ بثلاث ذَوْدٍ غُرِّ الذُّرَى» وفيها: «وإني والله إِن شاء الله لا أحلف على يمين، ثم أرى غيرها خيرًا منها، إِلا كفَّرت عن يميني، وأتيتُ الذي هو خير» .\nزاد في رواية: «وأتيتُ الذي هو خير، وكفَّرت عن يميني» .\nوفي رواية بأطول من هذا. قال زَهْدَمُ بن مُضَرِّب الْجَرْمِيّ: «كنا عند أبي موسى، فدعا بمائدته وعليها لحم دَجاج، فدخل رجل من بني تَيْم الله، أحمرُ شبيه بالموالي، فقال له: هَلُمَّ، فتلَكَّأ، فقال له: هَلُمّ فإني قد رأيتُ رسولَ الله - ﷺ- يأكل منه، فقال الرجل: رأيتُه يأكل شيئًا، فَقَذِرْتُهُ، فحلفتُ أن لا أطعَمَه، فقال: هَلُمّ أحدِّثك عن ذلك، [إني] أتيتُ رسول الله - ﷺ- في رَهْط من الأشعريين نستحمله، فقال: والله لا أحملكم، وما عندي ما أحملكم عليه، فلبثنا ما شاء الله، فأُتِيَ رسولُ الله - ﷺ- بنُهْبِ إبل فدعا بنا، فأمر لنا بخمس ذَوْدٍ غُرِّ الذُّرى قال: فلما انطلقنا، قال بعضُنا لبعض: أغْفَلْنَا رسولَ الله - ﷺ- يمينه، لا يبارَكُ لنا، فرجعنا إليه فقلنا: يا رسولَ الله، إنا أتيناكَ نستحملك، وإنك حلفت أن لا تحملنا، ثم حملتنا، أفَنَسِيتَ يا رسول الله؟ قال: إني والله إن شاء الله لا أحْلِف على يمين فأرى غيرها خيرًا منها إِلا أتيت الذي هو خير، وتحلَّلْتُها، فانطلِقوا، فإنما حملكم الله - ﷿ -» . ⦗٦٧١⦘\nوقد أخرج النسائي حديث «الدجاج» مفردًا (١)، وهو مذكور في «كتاب الطعام» من حرف الطاء.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نستحمله) استحملت الإنسان: إذا طلبت منه شيئًا تركبه، أو تحمل عليه مَتَاعَك.\n(الذود) من الإبل: ما بين الثنتين إلى التسع، وقيل: ما بين الثلاث إلى التسع من الإناث خاصة، وقيل: ليس للإناث به اختصاص، إنما اللفظة مؤنثة.\n(الذُّرَى): الأسنمة، وصفها أنها «غرّ» أي: أنها بيض حسان لسمنها.\n(تلكَّأت) في الأمر: إذا توقفت فيه فلم تفعله.\n_________\n(١) رواه البخاري ١١ / ٤٠٢ في الأيمان، باب قول الله تعالى: ﴿لا يؤاخذكم الله باللغو في أيمانكم﴾، ومسلم رقم (١٦٤٩) في الأيمان، باب ندب من حلف يمينًا فرأى غيرها خيرًا منها أن يأتي الذي هو خير ويكفر عن يمينه، وأبو داود رقم (٣٢٧٦) في الأيمان، باب الرجل يكفر قبل أن يحنث، والنسائي ٧ / ٩ و١٠ في الأيمان، باب الكفارة قبل الحنث، وفي الصيد والذبائح، باب إباحة أكل لحوم الدجاج.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٩٨) قال: حدثنا سليمان بن حرب. والبخاري (٨/١٥٩ و١٨٢) قال: حدثنا أبو النعمان. وفي (٨/١٨٢) قال: حدثنا قتيبة بن سعيد. ومسلم (٥/٨٢) قال: حدثنا خلف بن هشام وقتيبة بن سعيد ويحيى بن حبيبب الحارثي، وأبو داود (٣٢٧٦) قال: حدثنا سليمان بن حرب. وابن ماجة (٢١٠٧) قال: حدثنا أحمد بن عبدة. والنسائي (٧/٩) قال: أخبرنا قتيبة.\nستتهم - سليمان، وأبو النعمان، وقتيبة، وخلف، ويحيى، وأحمد بن عبدة - عن حماد بن زيد، عن غيلان ابن جرير، عن أبي بردة، فذكره.","vol":"11","page":669},{"text":"٩٣٠١ - (م س) تميم بن طرفة (١) الطائي - ﵁ - قال: «جاء سائل إلى عَدِيِّ بن حاتم يسأله نفقة - أو في ثمن خادم، أو في بعض ثمن خادم - فقال: ليس عندي ما أعطيك، إلا دِرْعي، ومِغْفَري، فأكتبُ إلى أهلي أن ⦗٦٧٢⦘ يُعطوكَها، قال: فلم يَرْضَ، فغضب عَدِيّ، فقال: أما والله لا أُعطيكَ شيئًا، ثم إنَّ الرجل رَضِيَ، فقال: أما والله لولا أني سمعتُ رسولَ الله - ﷺ- يقول: من حَلَفَ على يمين، ثم رأى أتقى لله منها فليأت التَّقْوى، ما حَنِثتُ في يميني» .\nوفي أخرى أن النبيَّ - ﷺ- قال: «إذا حَلَف أحدكم على اليمين، فرأى خيرًا منها فليكفِّرها، وليأت الذي هو خير» أخرجه مسلم. وأخرج النسائي الرواية الثانية.\nوله في أخرى: «فليأتِ الذي هو خير وليتركْ يمينه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المِغْفَر): زَرَدٌ يلبس على الرأس.\n_________\n(١) في المطبوع: تميم بن طارق، وهو خطأ، والتصحيح من نسخ مسلم والنسائي المطبوعة وكتب الرجال.\n(٢) رواه مسلم رقم (١٦٥١) في الأيمان، باب ندب من حلف يمينًا فرأى غيرها خيرًا أن يأتي الذي هو خير ويكفر عن يمينه، والنسائي ٧ / ١١ في الأيمان، باب الكفارة بعد الحنث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٢٥٦) قال: حدثنا يحيى، عن شعبة، قال: حدثني سماك. وفي (٤/٢٥٧) قال: حدثنا بهز، قال: حدثنا شعبة. قال: أخبرني عبد العزيز بن رفيع. وفي (٤/٢٥٨) قال: حدثنا محمد بن جعفر، قال: حدثنا شعبة، قال: حدثنا سماك. وفي (٤/٢٥٩) قال: حدثنا محمد بن، جعفر قال: حدثنا شعبة. قال: سمعت عبد العزيز بن رفيع. ومسلم (٥/٨٥ و٨٦) قال: حدثنا قتيبة بن سعيد، قال: حدثنا جرير، عن عبد العزيز، يعني ابن رفيع (ح) وحدثنا عبيد الله بن معاذ، قال: حدثني أبي، قال: حدثنا شعبة عن عبد العزيز بن رفيع. (ح) وحدثني محمد بن عبد الله بن نمير، ومحمد بن طريف البجلي، قالا: حدثنا محمد بن فضيل، عن الأعمش، عن عبد العزيز بن رفيع. (ح) وحدثنا محمد بن طريف، قال: حدثنا محمد بن فضيل، عن الشيباني، عن عبد العزيز بن رفيع. (ح) وحدثنا محمد بن المثنى وابن بشار، قالا: حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن سماك بن حرب. (ح) وحدثني محمد بن حاتم، قال: حدثنا بهز، قال: حدثنا شعبة، قال: حدثنا سماك بن حرب وابن ماجة (٢١٠٨) قال: حدثنا علي بن محمد، وعبد الله بن عامر بن زرارة، قالا: حدثنا أبو بكر بن عياش، عن عبد العزيز بن رفيع. والنسائي (٧/١١) قال: أخبرنا هناد بن السري، عن أبي بكر بن عياش، عن عبد العزير بن رفيع. (ح) وأخبرنا عمرو بن يزيد، قال: حدثنا بهز بن أسد، قال: حدثنا شعبة، قال: أخبرني عبد العزيز بن رفيع.\nكلاهما - سماك، وعبد العزيز - عن تميم بن طرفة، فذكره.","vol":"11","page":671},{"text":"٩٣٠٢ - (س) أبو الأحوص عن أبيه قال: «قلت: يا رسول الله، أرأيتَ ابنَ عَمٍّ لي، آتيه أسأله، فلا يعطيني ولا يَصِلني، ثم يحتاج إليَّ فيأتيني فيسألني، وقد حلفت أن لا أعطيَه ولا أصِلَه؟ فأمرني أن آتِيَ الذي هو خَيْرٌ وأُكَفِّر عن يميني» أخرجه النسائي (١) .\n_________\n(١) ٧ / ١١ في الأيمان، باب الكفارة بعد الحنث، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (٧/١١) قال: أخبرنا محمد بن منصور، عن سفيان، قال:حدثنا أبو الزعراء، عن عمه أبي الأحوص، عن أبيه، فذكره.","vol":"11","page":672},{"text":"٩٣٠٣ - (خ) عائشة - ﵂ - قالت: «ما كان أبو بكر يحنَث قَطٌّ في يمين، حتى نزلت كفَّارة اليمين، فلما نزلت حَنِثَ إذا رأى غيرها خيرًا منها، وكفَّر» .\nوفي رواية «أن أبا بكر لم يكن يحنَثُ في يمين قطّ، حتى أنزل الله - ﷿ - كفَّارة اليمين، فقال: لا أحلف على يمين فرأيت غيرها خيرًا منها، إلا أتيتُ الذي هو خير، وكَفَّرتُ عن يميني» .\nوفي أخرى «إلا قَبِلْتُ رُخصَةَ الله، وفعلتُ الذي هو خير» . أخرجه البخاري (١) .\n_________\n(١) ١١ / ٤٥١ و٤٥٢ في الأيمان، باب قوله تعالى: ﴿لا يؤاخذكم الله باللغو في أيمانكم﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في صحيحه (٤١١٤) قال:حدثنا أحمد بن أبي رجاء، حدثنا النضر، عن هشام، قال: أخبرني أبي، فذكره.","vol":"11","page":673},{"text":"٩٣٠٤ - (خ د م) عبد الرحمن بن أبي بكر - ﵄ - قال: «إن أصحاب الصُّفَّة كانوا ناسًا فقراء، وإن النبي - ﷺ- قال مرة: مَنْ كان عنده طعام اثنين فليذهب بثالث، ومن كان عنده طعام أربعة فليذهب بخامس، بسادس - أو كما قال- وإن أبا بكر جاء بثلاثة، وانطلق النبيُّ - ﷺ- بعشرة، قال: فهو أنا وأبي وأُمي - ولا أدري هل قال: وامرأتي - وخادم [بين] بيتنا وبيت أبي بكر، وإن أبا بكر تعشَّى عند النبيِّ - ﷺ- ثم لبث حتى صلى العشاء، ثم رجع فلبث حتى تعشَّى رسولُ الله - ﷺ- وفي رواية: حتى نَعسَ رسولُ الله - ﷺ- فجاء بعد ما مضى من الليل ما شاء الله، قالت له امرأته: ⦗٦٧٤⦘ ما حَبَسك عن أضيافك - أو قالت: ضيفِك؟ - قال: أو ما عَشَّيتيهم؟ قالت: أبَوْا حتى تجيء، وقد عَرَضُوا عليهم [فَغَلَبُوهم]، قال: فذهبت أنا فاختبأت،\nفقال: يا غُنْثَر، فجدَّع وسَبَّ، وقال: كلوا، لا هنيئًا (١)، وقال: واللهِ لا أطعمه أبدًا، قال: وايم الله، ما كنا نأخذ من لُقمةٍ إلا رَبا من أسفلها أكثرَ منها، حتى شَبِعوا، وصارت أكثر مما كانت قبل ذلك، فنظر إليها أبو بكر، فإذا هي كما هي، أو أكثر، فقال لامرأته: يا أخت بني فِراس، ما هذا؟ قالت: لا، وقُرَّة عيني، لهي الآن أكثرُ منها قبل ذلك بثلاث مرات، فأكل منها أبو بكر وقال: إنما كان ذلك من الشيطان - يعني يمينه - ثم أكل منها لقمة، ثم حملها إلى النبيِّ - ﷺ-، فأصبحت عنده، قال: وكان بيننا وبين قوم عهد، فمضى الأجل فتفرَّقنا اثني عشر رَجُلًا، مع كل رجل منهم أناس - والله أعلم كم مع كل رجل؟ - فأكلوا منها أجمعون، أو كما قال» .\nوفي رواية قال: «جاء أبو بكر بضيفٍ له - أو أضياف له - فأمسَى عند النبيِّ - ﷺ- فلما جاء، قالت له أمي: احتُبِستَ عن ضيفك - أو أضيافِكَ - الليلة، فقال: أما عَشَّيْتِيهِمْ؟ فقالت: عرضنا عليه - أو عليهم - فأبَوْا، أو أبى، فغضب أبو بكر، فسَبَّ وجَدَّع، فحلف لا يطعَمه، فاختبأت أنا، فقال: يا غُنْثَر، فحلفتْ المرأةُ لا تطعَمه، فحلف الضيف - أو الأضياف - أن لا يطعَمه - أو لا يطعَموه - حتى يطعَمه، فقال أبو بكر: هذه من الشيطان، ⦗٦٧٥⦘ فدعا بالطعام فأكل وأكلوا، فجعلوا لا يرفعون لقمة إلا رَبَتْ من أسفلها أكثر منها، فقال: يا أخت بني فِراس، ما هذا؟ فقالت: وقُرَّةِ عيني إنها الآن لأكثر [منها] قبل أن نأكل، فأكلوا، وبعث بها إلى النبي - ﷺ-، فذكر أنه أكل منها» .\nوفي أخرى «أن أبا بكر تَضَيَّفَ رَهطًا، فقال لعبد الرحمن: دونك أضيافَك، فإني منطلق إلى النبيِّ - ﷺ-، فافْرُغْ مِنْ قِراهم قبل أن أجيءَ، فانطلق عبد الرحمن، فأتاهم بما عنده، فقال: اطعَمُوا، فقالوا: أين ربُّ منزلنا؟ قال: اطعموا، قالوا: ما نحن بآكلين حتى يجيء ربُّ منزلنا، قال: اقبلوا عَنَّا قِراكم، فإنه إن جاء ولم تطعَموا لَنَلْقَيَنَّ منه فأبَوْا، فعرفتُ أنه يَجِدُ عليَّ، فلما جاء تَنَحَّيت عنه، قال: ما صنعتم؟ فأخبروه فقال: يا عبد الرحمن، فسَكَتُّ، فقال: يا غُنْثَر، أقسمت عليك إن كنت تسمع صوتي لما جئتَ، فخرجت فقلتُ: سَلْ أضيافك، فقالوا: صَدَقَ أتانا به، فقال: إنما انتظرتموني، والله لا أطْعَمه الليلة، فقال الآخرون: والله لا نطعَمُه حتى تطعَمَه، قال: لم أَرَ في الشرِّ كالليلة، وَيْلكم، مالكم لا تقبلون عنا قِراكم؟ (٢) هاتِ طعامك، فجاء به، فوضع يده، فقال: بسم الله، الأولى للشيطان، فأكل وأكلوا» .\nزاد في رواية «فلما أصبح غدا على النبيِّ - ﷺ- فقال: يا رسول الله، بَرُّوا وحَنثْتُ، قال - وأخبره - فقال: بل أنت أَبَرُّهم وأخيَرُهم، قال: ولم ⦗٦٧٦⦘ تبلغني كفَّارة» . أخرجه البخاري ومسلم.\nوفي رواية أبي داود قال: «نزل بنا أضياف لنا، وكان أبو بكر يتحدَّث عند رسولِ الله - ﷺ-، فقال: لأرجعنَّ إليك حتى تَفْرُغَ من ضيافة هؤلاء، ومِن قِراهم فأتاهم بقِراهم، فقالوا: لا نطعَمه حتى يأتيَ أبو بكر، فجاء فقال: ما فعل أضيافكم؟ أفرغتم من قِراهم؟ قالوا: لا، قلت: قد أتيتهم بقِراهم، فقالوا: لا نطعَمه حتى يجيء، فقالوا: صدق، قد أتانا به فأبينا حتى تجيء، قال: فما منعكم؟ قالوا: مكانَك، قال: فوالله لا أطعَمه الليلة، قال: فقالوا: ونحن، والله لا نطعَمُه حتى تطعَمَه، قال: ما رأيتُ في الشَّرِّ كالليلة قَطُّ، قَرِّبوا طعامَكُم، قال: فقرَّب طعامهم، ثم قال: بسم الله، فطعِم وطعِموا، فأُخبرتُ أنه أصبح، فغدا على النبيِّ - ﷺ-، فأخبره بالذي صنع وصنعوا، فقال: بل أنت أبرُّهم وأصدقُهم» .\nزاد في رواية قال: «ولم يبلغني كفَّارة» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (غُنْثَر) روي بضم الغين وفتحها، وهو من الغثارة، وهي الجهل، ⦗٦٧٧⦘ وقيل: هو من الغَنْثرة، وهي شرب الماء من غير عطش، وذلك من الحمق، وقيل: «غنثر» كلمة يقولها الغَضِبُ إذا ضاق صدره من شيء جرى على غير ما أراده، قال بعض أهل اللغة: أحسبه الثقيل الوخِم.\nوقد ذكر الزمخشري: أنها رويت بالعين المهملة مفتوحة والتاء المعجمة بنقطتين: وهو الذباب الأزرق، شبهه به تحقيرًا له، ويجوز أن يكون شبَّهه به لكثرة أذاه.\n(فجدَّع) المجادعة: المخاصمة.\n(ربا) الشيء يربو: إذا زاد وارتفع.\n(بَرَّ) الرَّجُلُ فهو بارٌّ: إذا صَدَق.\n(حنِث) في اليمين: إذا نقض ما حلف عليه وخالفه.\n_________\n(١) إنما قاله لما حصل له من الحرج والغيظ بتركهم العشاء بسببه.\n(٢) في نسخ البخاري المطبوعة: ويلكم، ما أنتم؟ لم لا تقبلون عنا قراكم؟ .\n(٣) رواه البخاري ٢ / ٦١ في مواقيت الصلاة، باب السمر مع الأهل والضيف، وفي الأنبياء، باب علامات النبوة في الإسلام، ومسلم رقم (٢٠٥٧) في الأشربة، باب إكرام الضيف وفضل إيثاره، وأبو داود رقم (٣٢٧٠) و(٣٢٧١) في الأيمان، باب فيمن حلف على طعام لا يأكله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/١٩٧) (١٧٠٢) قال: حدثنا محمد بن أبي عدي. وفي (١/١٩٧) (١٧٠٤) قال: حدثنا عارم، وعفان، قالا: حدثنا معتمر بن سليمان. وفي (١/١٩٨) (١٧١٢) قال: حدثنا عارم، قال: حدثنا معتمر بن سليمان. وفي (١/١٩٨) (١٧١٣) قال: حدثنا عفان، قال: حدثنا معتمر بن سليمان، والبخاري (١/١٥٦) قال: حدثنا أبو النعمان، قال: حدثنا معتمر بن سليمان. وفي (٤/٢٣٦) قال: حدثنا موسى بن إسماعيل قال: حدثنا معتمر. وفي (٨/٤١) قال: حدثني محمد بن المثنى، قال: حدثنا ابن أبي عدي ومسلم (٦/١٣٠) قال: حدثنا عبيد الله بن معاذ العنبري، وحامد بن عمر البكراوي، ومحمد بن عبد الأعلى القيسي، كلهم عن المعتمر..\nكلاهما - محمد بن أبي عدي، ومعتمر - عن سليمان التيمي.\n٢- وأخرجه البخاري (٨/٤٠) قال: حدثنا عياش بن الوليد، قال: حدثنا عبد الأعلى. ومسلم (٦/١٣١) قال: حدثني محمد بن المثنى، قال: حدثنا سالم بن نوح العطار. وأبو داود (٣٢٧٠) قال: حدثنا مؤمل بن هشام، قال: حدثنا إسماعيل. وفي (٣٢٧١) قال: حدثنا بن المثنى، قال: حدثنا سالم بن نوح، وعبد الأعلى.\nثلاثتهم - عبد الأعلى، وسالم بن نوح، وإسماعيل بن علية - عن سعيد الجريري.\nكلاهما - سليمان التيمي، وسعيد الجريري - عن أبي عثمان، فذكره.\n* في رواية إسماعيل بن علية، عن الجريري، عن أبي عثمان، أو عن أبي السليل.","vol":"11","page":673},{"text":"٩٣٠٥ - (د) سعيد بن المسيب - ﵀ - «أن أخوين من الأنصار كان بينهما ميراث، فسأل أحدهما أخاه القسمةَ، فقال له الآخر: إن عُدتَ تسألني القسمة فكل مالي في رِتاج الكعبة، فعاد يسأله، فأتى عمر، فقال له: إن الكعبة لَغَنِيَّةٌ عن مالك، كفِّر عن يمينك، وكلّم أخاك، سمعتُ رسولَ الله - ﷺ- يقول: لا يمين عليك، ولا نَذْرَ في معصية الرب، ولا في قطيعة الرحم، ولا فيما لا تمْلك» أخرجه أبو داود (١) .\n⦗٦٧٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرِّتاج): الباب، يقال: جعلت مالي في رِتاج الكعبة، أي: جعلته لها، وليس المراد الباب نفسه، وإنما المعنى: أن يكون ماله هَدْيًا إلى الكعبة أو في كسوتها والنفقة عليها.\n_________\n(١) رقم (٣٢٧٢) في الأيمان، باب اليمين في قطيعة الرحم، وإسناده حسن، ولكن في سماع سعيد بن المسيب من عمر خلاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٢٧٢) قال: حدثنا محمد بن المنهال، قال: حدثنا يزيد بن زريع. قال: حدثنا حبيبب المعلم، عن عمرو بن شعيب، عن سعيد بن المسيب، فذكره..","vol":"11","page":677},{"text":"٩٣٠٦ - (د س) عمرو بن شعيب عن أبيه عن جده قال: قال رسولُ الله - ﷺ-: «لا نَذْرَ ولا يمين فيما لا يملك ابنُ آدم، ولا في معصية، ولا في قطيعة رَحِم، ومن حلف على يمين فرأى غيرها خيرًا منها فَلْيَدَعْها، ولْيَأْتِ بالذي هو خير، فإنَّ تَرْكَها كفَّارتُها» أخرجه أبو داود، وفي رواية النسائي فرَّقه في موضعين، فذكر النذر وحده، واليمين والرجوع فيها وحده (١) .\n_________\n(١) رواه أبو داود رقم (٣٢٧٣) و(٣٢٧٤) في الأيمان، باب اليمين في قطيعة الرحم، والنسائي ٧ / ١٢ في الأيمان والنذور، باب الكفارة قبل الحنث، وباب اليمين فيما لا يملك، وإسناده حسن، وقال أبو داود: الأحاديث كلها عن النبي ﷺ: وليكفر عن يمينه، إلا فيما لا يعبأ به، وقال الحافظ في \" الفتح \": رواته لا بأس بهم، لكن اختلف في سنده على عمرو، وفي بعض طرق عند أبي داود: ولا في معصية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢١٢) (٦٩٩٠) قال: حدثنا عبد الله بن بكر. وأبو داود (٣٢٧٤) قال:حدثنا المنذر بن الوليد، قال:حدثنا عبد الله بن بكر: والنسائي (٧/١٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى، وفي (٧/١٢) قال: أخبرنا إبراهيم بن محمد، قال:حدثنا يحيى.\nكلاهما - عبد الله بن بكر، ويحيى بن سعيد القطان - عن عبيد الله بن الأخنس، عن عمرو بن شعيب، عن أبيه، فذكره.","vol":"11","page":678},{"text":"<span data-type=\"title\" id=toc-2068>الفصل السابع: في أحاديث متفرقة</span>\n<span data-type=\"title\" id=toc-2069>النية</span>\n٩٣٠٧ - (م د ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «اليمين على نِيَّة المستحلف» . ⦗٦٧٩⦘\nوفي رواية قال: «يمينُك على ما يُصَدِّقك به صاحبُك» أخرجه مسلم. وأخرج أبو داود والترمذي الثانية (١) .\n_________\n(١) رواه مسلم رقم (١٦٥٣) في الأيمان، باب يمين الحالف على نية المستحلف، وأبو داود رقم (٣٢٥٥) في الأيمان، باب المعاريض في اليمين، والترمذي رقم (١٣٥٤) في الأحكام، باب ما جاء أن اليمين على ما يصدقه صاحبه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٢٨) والدارمي (٢٣٥٤) قال: أخبرنا عثمان بن محمد. ومسلم (٥/٨٧) قال: حدثنا يحيى بن يحيى وعمرو الناقد (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. وأبو داود (٣٢٥٥) قال: حدثنا عمرو بن عون (ح) وحدثنا مسدد. وابن ماجة (٢١٢٠) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون. وفي (٢١٢١) قال: حدثنا عمرو بن رافع. والترمذي (١٣٥٤) قال: حدثنا قتيبة وأحمد بن منيع.\nعشرتهم - أحمد بن حنبل، وعثمان. ويحيى، وعمرو الناقد، ويزيد، وعمرو بن عون، ومسدد، وعمرو بن رافع، وقتيبة، وأحمد بن منيع - عن هشيم بن بشير، عن عبد الله بن أبي صالح، عن أبيه، فذكره.\n* في رواية يزيد بن هارون وعمرو بن عون: عباد بن أبي صالح، قال أبو داود: هما واحد عبد الله بن أبي صالح وعباد بن أبي صالح.","vol":"11","page":678},{"text":"<span data-type=\"title\" id=toc-2070>اللغو</span>\n٩٣٠٨ - (خ ط د) عائشة - ﵂ - قالت: «أُنزلت هذه الآية ﴿لا يؤاخِذكم الله باللغو في أيمانكم﴾ [المائدة: ٨٩] في قول الرجل: لا والله، بلَى والله» أخرجه البخاري والموطأ.\nوفي رواية أبي داود في اللغو في اليمين، قالت عائشة: قال رسولُ الله - ﷺ-: «هو قول الرجل في بيته: كلا والله، وبلَى والله» . ورواه أيضًا عنها موقوفًا (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اللغو) من الكلام: ما لا ينعقد عليه القلب، هذا أصله، وقيل: ⦗٦٨٠⦘ اللغو من الكلام: الباطل، وقيل: الكلام المختلط، والكل متقارب، وهو في لفظ الحديث قد ذكر معناه، وقيل: هو أن يحلف الإنسان على شيء وهو يرى أنه صادق، ثم تبيَّن له خلافه، وهو الخطأ وقيل: هو اليمين في المعصية، وقيل: في الغضب، وقيل: في الهزل والمراء، وقيل: في النسيان.\n_________\n(١) رواه البخاري ١١ / ٤٧٦ في الأيمان، باب قول الله تعالى: ﴿لا يؤاخذكم الله باللغو في أيمانكم﴾، والموطأ ٢ / ٤٧٧ في الأيمان، باب اللغو في اليمين، وأبو داود رقم (٣٢٥٤) في الأيمان، باب لغو اليمين، والصحيح أنه موقوف على عائشة ﵂، رواه غير واحد عن عطاء عن عائشة موقوفًا كما قال أبو داود، قال الحافظ في \" التلخيص \": وصحح الدارقطني الوقف، ورواه البخاري والشافعي ومالك عن هشام بن عروة عن أبيه عن عائشة موقوفًا، ورواه الشافعي من حديث عطاء أيضًا موقوفًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٦/٦٦) قال: حدثنا علي بن سلمة. قال: حدثنا مالك بن سعير. وفي (٨/١٦٨) قال: حدثني محمد بن المثنى. قال: حدثنا يحيى. والنسائي في الكبرى (تحفة الأشراف) (١٢/١٧٣١٦) عن شعيب بن يوسف، عن يحيى بن سعيد.\nكلاهما - مالك بن سعير، ويحيى بن سعيد - عن هشام بن عروة، عن أبيه، فذكره.","vol":"11","page":679},{"text":"<span data-type=\"title\" id=toc-2071>التورية</span>\n٩٣٠٩ - (د) سويد بن حنظلة - ﵁ - قال: «خرجنا نريد رسول الله - ﷺ-، ومعنا وائل بن حُجْر، فأخذه عدوٌّ له، فتَحَرَّج القومُ أن يَحِلفوا، وحلفتُ أنه أخي، فَخَّلَوْا (١) سبيله، فأتينا رسولَ الله - ﷺ-، فأخبرته أنَّ القوم تحرَّجوا أن يحلفوا، وحلفتُ أنا أنه أخي، فقال: صدقتَ، المسلم أخو المسلم» أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فتحرَّج) التحرُّج: الهرب من الوقوع في الحرج، وهو الإثم.\n_________\n(١) في نسخ أبي داود المطبوعة: فخلى.\n(٢) رقم (٣٢٥٦) في الأيمان، باب المعاريض في اليمين، ورواه أيضًا ابن ماجة رقم (٢١١٩) في الكفارات، باب من ورى في يمينه، وفي إسناده جهالة، وجملة \" المسلم أخو المسلم \" في آخر الحديث ثابتة بالأحاديث الصحيحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٧٩) قال: حدثنا يزيد بن هارون. (ح) وحدثنا الوليد بن القاسم، وأسود بن عامر. وأبو داود (٣٢٥٦) قال:حدثنا عمرو بن محمد بن الناقد، قال:حدثنا أبو أحمد الزبيري. وابن ماجة (٢١١٩) قال:حدثنا أبو بكر بن أبي شيبة، قال:حدثنا عبيد الله بن موسى (ح) وحدثنا يحيى بن حكيم، عن عبد الرحمن بن مهدي.\nستتهم - يزيد، والوليد بن القاسم، وأسود بن عامر، وأبو أحمد، وعبيد الله، وابن مهدي - عن إسرائيل ابن يونس بن أبي إسحاق، قال:حدثنا إبراهيم بن عبد الأعلى، عن جدته، فذكرته.","vol":"11","page":680},{"text":"<span data-type=\"title\" id=toc-2072>الإخلاص</span>\n٩٣١٠ - (د) عبد الله بن عباس - ﵄ - «أنَّ رجلين اختصما ⦗٦٨١⦘ إِلى رسولِ الله - ﷺ-، فسأل رسولُ الله - ﷺ- المدعِي (١) البينة، فلم يكن له بَيَّنَة، فاستحلَفَ المطلوب، فحلف بالله الذي لا إله إلا هو ما فعلتُ، فقال رسولُ الله - ﷺ-: بلَى، قد فعلتَ، ولكنَّ اللهَ غَفَرَ لك بإخلاص قول: لا إله إلا الله» أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: فسأل الطالب.\n(٢) رقم (٣٢٧٥) في الأيمان، باب فيمن يحلف كاذبًا متعمدًا، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣) (٢٥٣) (٢٨٨٠) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة. وفي (١/٢٨٨ (٢٦١٣) و(٢/٧٠ (٥٣٧٩) قال: حدثنا حسن بن موسى، قال: حدثنا حماد بن سلمة وفي (١/٢٩٦) (٢٦٩٥) قال: حدثنا أسود بن عامر قال: حدثنا شريك، وفي (١/٣٢٢) (٢٩٥٩) قال: حدثنا هاشم بن القاسم، قال: حدثنا شريك. وأبو داود (٣٢٧٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا حماد. وفي (٣٦٢) قال حدثنا مسدد، قال: حدثنا أبو الأحوص والنسائي في الكبري (تحفة الأشراف) (٥٤٣١) عن هناد، عن أبي الأحوص. (ح) وعن محمد بن إسماعيل بن سمرة، عن وكيع، عن سفيان.\nأربعتهم - حماد بن سلمة، وشريك، وأبو الأحوص، وسفيان - عن عطاء بن السائب، عن أبي يحيى، فذكره.\n* وزاد في رواية شريك: «فنزل جبريل على النبي -ﷺ-، فقال: إنه كاذب، إن له عنده حقه، فأمره أن يعطيه حقه، وكفارة يمينه معرفته أن لا إله إلا الله، أو شهادته.» .\n* ورواية أبي الأحوص مختصرة على: «أن النبي -ﷺ- قال - يعني الرجل حلفه-: احلف بالله الذي لاإله إلا هو ما له عندك شيء. يعني لمدعي.» .\n* وفي رواية وكيع: «فقال للمدعي: أقم البينة. فقال: نعم، وقال: للآخر: احلف، فحلف» .\n* في رواية شريك: أبو يحيى الأعرج. قال ابن حجر: إن شريكا رواه عن عطاء بن السائب، عن أبي يحيى الأعرج، عن ابن عباس، فالأعرج هو مصدع، وهو وهم من شريك في قوله (الأعرج) . وإنما هو عن أبي يحيى حسب. كذا في رواية حماد بن سلمة عند أحمد أيضا. (النكت الظراف) (٥٤٣١) . وقال المزي: إنما هو زياد سماه أحمد بن حنبل، والبخاري، وأبو داود، وغيرهم. وذكر له البخاري في التاريخ (٣/٣٧٨) الترجمة رقم (١٢٧١) هذا الحديث. تحفة الأشراف (٥٤٣١) .","vol":"11","page":680},{"text":"<span data-type=\"title\" id=toc-2073>اللجاج</span>\n٩٣١١ - (خ م) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «نحن الآخِرون السابقون» وقال رسولُ الله - ﷺ-: «لأن يَلَجَّ أحدُكم بيمينه في أهله آثَمُ له عند الله من أن يُعطِي كفَّارتَه التي افترض الله عليه» . أخرجه البخاري ومسلم.\nوللبخاري قال: قال رسولُ الله - ﷺ-: «مَنِ استَلَجَّ في أهله بيمين، فهو أعظم [إثمًا] ليبَّر، يعني الكفارة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَجَّ واستلجَّ) في يمينه: إذا لَجَّ في الاستمرار عليها، وترك تكفيرها ورأى أنه صادق فيها، وقيل: هو أن يحلف ويرى أن غيرها خيرًا منها، فيقيم ⦗٦٨٢⦘ على ترك الكفارة والرجوع إلى ما هو خير.\n(آثَم): أكثر إثمًا، لأنه قد أُمِرَ أن يأتيَ الذي هو خير.\n_________\n(١) رواه البخاري ١١ / ٤٥٣ في الأيمان والنذور في فاتحته، ومسلم رقم (١٦٥٥) في الأيمان، باب النهي عن الإصرار على اليمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٧٨) (٣١٧) قال: حدثنا عبد الرزاق. والبخاري (٨/١٥٩) قال: حدثنا إسحاق بن إبراهيم. قال: أخبرنا عبد الرزاق. ومسلم (٥/٨٨) قال: حدثنا محمد بن رافع، قال: حدثنا عبد الرزاق. وابن ماجة (٢١١٤) قال: حدثنا سفيان بن وكيع قال: حدثنا محمد بن حميد المعمري.\nكلاهما - عبد الرزاق، ومحمد بن حميد - عن معمر، عن همام بن منبه، فذكره.","vol":"11","page":681},{"text":"<span data-type=\"title\" id=toc-2074>الفصل الثامن: في الكفارة</span>\n٩٣١٢ - (ط) نافع مولى ابن عمر أن عبد الله بن عمر كان يقول: «مَنْ حَلَفَ بيمين فوَكَّدها، ثم حَنِثَ فعليه عتق رقبة، أو كسوة عشرة مساكين، ومن حلف بيمين فلم يُؤكِّدْها، ثم حَنِثَ، فعليه إطعام عشرة مساكين، لكل مسكين مُدٌّ من حِنْطَة، فمن لم يَجِدْ فصيام ثلاثة أيام» .\nوفي رواية «أن ابن عمر كان يُكفِّر عن يمينه بإطعام عشرة مساكين، لكل مسكين مُدٌّ من حنطة، وكان يعتق المِرار، إذا وكّدَ اليمين» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٤٧٩ في النذور والأيمان، باب العمل في كفارة اليمين، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٨٦) عن نافع، عن عبد الله بن عمر، فذكره.","vol":"11","page":682},{"text":"٩٣١٣ - (خ م ت د س) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «مَنْ حَلَفَ منكم، فقال في حَلفه: باللات والعُزَّى، فليَقل: لا إله إلا الله، ومن قال لصاحبه: تعال أقامِرْكَ، فليتصدَّق» قال أبو داود: «يعني بشيء» . ⦗٦٨٣⦘\nوقال مسلم: هذا الحرف - يعني قوله: «[تعال] أقامرك فليتصدَّق» لا يرويه أحد غير الزهري، قال: وللزهري نحو [من] تسعين حرفًا يرويه عن النبيِّ - ﷺ- لا يشاركه فيه أحد، بأسانيد جياد. أخرجه الجماعة إلا الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليتصدَّق) قال الخطابي: فليتصدَّق بقدر ما كان جعله خطرًا في القمار.\n_________\n(١) رواه البخاري ١١ / ٤٦٧ في الأيمان، باب لا يحلف باللات والعزى ولا بالطواغيت، وفي تفسير سورة والنجم، وفي الأدب، باب لم ير إكفار من قال ذلك متأولًا أو جاهلًا، وفي الاستئذان، باب كل لهو باطل إذا شغله عن طاعة الله، ومسلم رقم (١٦٤٧) في الأيمان، باب من حلف باللات والعزى فليقل: لا إله إلا الله، وأبو داود رقم (٣٢٤٧) في الأيمان والنذور، باب الحلف بالأنداد، والترمذي رقم (١٥٤٥) في النذور والأيمان، باب رقم (١٧)، والنسائي ٧ / ٧ في الأيمان، باب الحلف باللات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٩) قال: حدثنا عبد الرزاق. قال: حدثنا معمر. والبخاري (٦/١٧٦) و(٨/١٦٥) قال: حدثناعبد الله بن محمد، قال: أخبرنا هشام بن يوسف، قال: أخبرنا معمر. وفي (٨/٣٣) قال: حدثني إسحاق: قال أخبرنا أبوالمغيرة. قال: حدثنا الأوزاعي. وفي (٨/٨٢) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. ومسلم (٥/٨١) قال: حدثني أبو الطاهر. قال: حدثنا ابن وهب. عن يونس. (ح) وحدثني حرملة بن يحيى، قال: أخبرنا ابن وهب. قال: أخبرني يونس. (ح) وحدثني سويد بن سعيد، قال: حدثنا الوليد بن مسلم. عن الأوزاعي. (ح) وحدثنا إسحاق بن إبراهيم، وعبد بن حميد. قالا: حدثنا عبد الرزاق. قال: أخبرنا معمر. وأبو داود (٣٢٤٧) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وابن ماجة (٢٠٩٦) قال: حدثنا عبد الرحمن بن إبراهيم الدمشقي. قال: حدثنا عمر بن عبد الواحد، عن الأوزاعي، والترمذي (١٥٤٥) قال: حدثنا إسحاق بن منصور، قال: حدثنا أبو المغيرة. قال: حدثنا الأوزاعي. والنسائي (٧/٧) قال: أخبرنا كثير بن عبيد. قال: حدثنا محمد بن حرب. عن الزبيدي. وفي عمل اليوم والليلة (٩٩١) قال: أخبرنا أحمد بن سليمان، قال: حدثنا مسكين بن بكير. قال: حدثنا الأوزاعي. وفي (٩٩٢) قال: أخبرنا يونس بن عبد الأعلي. قال: أخبرني ابن وهب، قال: أخبرني يونس. وابن خزيمة (٤٥) قال: حدثنا محمد بن يحيى. قال: حدثنا عبد الرزاق قال: أخبرنا معمر.\nخمستهم - معمر، والأوزاعي، وعقيل، ويونس، والزبيدي عن الزهري عن حميد بن عبد الرحمن، فذكره.","vol":"11","page":682},{"text":"٩٣١٤ - (س) سعد بن أبي وقاص - ﵁ - قال: «كُنَّا نذكر بعضَ الأمر، وأنا حَديثُ عهدٍ بالجاهلية، فحلفتُ باللات والعُزَّى، فقال لي أصحابُ رسولِ الله - ﷺ-: [بئس] ما قلتَ، ائْتِ رسولَ الله - ﷺ- فأخْبِرْه، فإنا لا نراك إلا قد كَفَرْتَ، فلقيتُه فأخبرته، فقال: قل: لا إله إلا الله وحده - ثلاث مرات - وتعوَّذْ بالله من الشيطان الرجيم - ثلاث مرات - واتْفُلْ عن شمالك - ثلاث مرات -، ولا تَعُدْ له» .\nوفي أخرى قال: «حلفْتُ باللات والعُزَّى، فقال لي أصحابي: بئسما قلت، قلت هُجْرًا، فأتيتُ رسولَ الله - ﷺ-، فذكرتُ ذلك له، فقال: قل: ⦗٦٨٤⦘ لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير وانْفُثْ عن يسارك - ثلاثًا - وتعوَّذْ بالله من الشيطان الرجيم، ثم لا تَعُدْ» . أخرجه النسائي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فليقل: لا إله إلا الله) قال الخطابي: وفي قوله: «من حلف باللات والعزى، فليقل: لا إله إلا الله» دليل على أن الحالف بهما وبما كان في معناهما لا يلزمه كفارة اليمين، وإنما يلزمه الإنابة والاستغفار، وهو مذهب الشافعي، وقد سبق ذلك.\n_________\n(١) ٧ / ٧ و٨ في الأيمان، باب الحلف باللات والعزى، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٨٣) (١٥٩٠) قال: حدثنا يحيى بن آدم، قال: حدثنا إسرائيل. وفي (١/١٨٦) (١٦٢٢) قال: حدثنا حجين بن المثنى، وأبو سعيد قالا: حدثنا إسرائيل.، وابن ماجة (٢٠٩٧) قال: حدثنا علي بن محمد. والحسن بن علي الخلال، قالا: حدثنا يحيى بن آدم. عن إسرائيل. والنسائي (٧/٧) وفي عمل اليوم والليلة (٩٩٠) قال: أخبرنا أبو داود، قال: حدثنا الحسن بن محمد قال: حدثنا زهير. وفي (٧/٨) قال: أخبرنا عبد الحميد بن محمد قال: حدثنا مخلد، قال: حدثنا يونس. وفي عمل اليوم والليلة (٩٨٩) قال: أخبرني أحمد بن بكار. قال: حدثنا مخلد، قال: حدثنا يونس-هو ابن أبي إسحاق -.\nثلاثتهم - إسرائيل، وزهير، ويونس - عن أبي إسحاق، عن مصعب بن سعد، فذكره.","vol":"11","page":683},{"text":"بسم الله الرحمن الرحيم\n<span data-type=\"title\" id=toc-2075>كتاب اللواحق</span>\nهذا كتاب يتضمَّن أحاديث في معانٍ متفرِّقة، مشتركة ومنفردة، لم يمكن إدخالها في التقفية إلا بتعسُّفٍ، فرأينا أن نُفْرِدَها من الحروف، ونجعلَ لها كتابًا واحدًا مفردًا، ينقسم إلى فصول وأنواع، أوردنا الأحاديث فيها، وهي أربعة فصول.\n<span data-type=\"title\" id=toc-2076>الفصل الأول: في أحاديث مشتركة بين آداب النفس</span>، وهي عشرة أنواع\n<span data-type=\"title\" id=toc-2077>نوع أول</span>\n٩٣١٥ - (ت) عبد الله بن عباس - ﵄ - قال: «كنتُ رَدِيفَ رسول الله - ﷺ- فقال لي: يا غلام، احفظ الله يَحفظْك، احفظ الله تَجِدْهُ تُجَاهَكَ- أو قال: أمَامَكَ - تَعَرَّف إلى الله في الرَّخاء يَعْرِفْكَ في الشدة، إذا سألتَ فاسألِ الله، وإذا استعنت فاستعِنْ بالله، فإن العباد ⦗٦٨٦⦘ لو اجتمعوا على أن ينفعوك بشيء لم يكتبه الله لَكَ، لم يَقدِرُوا على ذلك، ولو اجتمعوا على أن يضرُّوك بشيء لم يكتبه الله عليك، لم يَقْدِرُوا على ذلك، جَفَّتِ الأقلام، وطُوِيتِ الصحف، فإن استطعتَ أن تعمل لله بالرضى في اليقين فافعل، وإن لم تستطع فإن في الصبر على ما تكره خيرًا كثيرًا، واعلم أنَّ النصر مع الصبر، و[أنَّ] الفرج مع الكرب، وأنَّ مع العُسْر يسرًا، ولن يغلبَ عُسْرٌ يُسْرَينِ» .\nهذا الحديث ذكره رزين، ولم أجده في واحد من الأصول الستة (١)، إلا ما أخرجه الترمذي، وهذا لفظه.\nقال: «كنتُ خَلْفَ رسول الله - ﷺ- يومًا، فقال لي: يا غلام، إِني أعَلِّمُك كلمات، [احفظِ الله يحفظْك]، احفظِ الله تَجِدْهُ تُجاهَكَ، إِذا سألتَ فاسأل الله، وإذا استعنتَ فاستَعِنْ بالله، واعلم أن الأمة لو اجتمعت على أن ينفعوك بشيء لم ينفعوك إلا بشيء قد كتبه الله لك، وإن اجتمعوا على أن يضرُّوك بشيء لم يضروك إلا بشيء قد كتبه الله عليك، رُفِعَتِ الأقلام، وجَفَّتِ الصُّحف» .\nهذا القدر أخرج منه الترمذي (٢)، إلا أن الحديث بطوله قد جاء مثله ⦗٦٨٧⦘ أو نحوه في «مسند أحمد بن حنبل» - رحمة الله عليه - (٣) .\n_________\n(١) وهو حديث حسن بمجموع طرقه، بعضه عند أحمد، وبعضه عند الترمذي، وبعضه عند غيره وانظر \" جامع العلوم والحكم \" لابن رجب الحنبلي في حديث الباب، و\" المقاصد الحسنة \" للسخاوي، في حديث \" لن يغلب عسر يسرين \".\n(٢) رقم (٢٥١٨) في صفة القيامة، باب رقم (٦٠)، وقال الترمذي: هذا حديث حسن صحيح، ⦗٦٨٧⦘ وهو كما قال، قال الحافظ ابن رجب الحنبلي في \" جامع العلوم والحكم \": وقد روي هذا الحديث عن ابن عباس من طرق كثيرة من رواية ابنه علي ومولاه عكرمة وعطاء بن أبي رباح وعمرو بن دينار، وعبيد الله بن عبد الله، وعمر مولى عفرة، وابن أبي مليكة وغيرهم، وقد جمع الحافظ ابن رجب الحنبلي طرق هذا الحديث وشرحه شرحًا وافيًا في رسالة سماها \" نور الاقتباس في وصية ابن عباس \"، فلتراجع، فإنها رسالة قيمة.\n(٣) رواه أحمد في \" المسند \" رقم (٢٦٦٩) و(٢٧٦٣) و(٢٨٠٤)، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٩٣) (٢٦٦٩) قال: حدثنا يونس، قال: حدثنا ليث. وفي (١/٣٠٣) (٢٧٦٣) قال: حدثنا يحيى بن إسحاق، قال: حدثنا ابن لهيعة، عن نافع بن يزيد. والترمذي (٢٥١٦) قال: حدثنا أحمد بن محمد بن موسى، قال: أخبرنا عبد الله بن المبارك،. قال: أخبرنا ليث بن سعد، وابن لهيعة. (ح) وحدثنا عبد الله بن عبد الرحمن، قال: أخبرنا أبو الوليد، قال: حدثنا ليث بن سعد.\nثلاثتهم - ليث، ونافع، وابن لهيعة - عن قيس بن الحجاج، عن حنش الصنعاني، فذكره.\nأخرجه أحمد (١/٣٠٧) (٢٨٠٤) قال: حدثنا عبد الله بن يزيد، قال: حدثنا كهمس بن الحسن، عن الحجاج بن الفرافصة، قال أبو عبد الرحمن- هو عبد الله بن يزيد-، وأنا قد رأيته في طريق، فسلم علي، وأنا صبي. رفعه إلى ابن عباس أو أسنده إلى ابن عباس، قال: وحدثنا همام بن يحيى أبو عبد الله صاحب البصري، أسنده إلى ابن عباس وحدثني عبد الله بن لهيعة، ونافع بن يزيد المصريات، عن قيس بن الحجاج، عن حنش الصنعاني، عن ابن عباس. (ولا أحفظ حديث بعضهم من بعض) فذكره.","vol":"11","page":685},{"text":"٩٣١٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ- يومًا لأصحابه: «مَنْ يأخُذْ [عَنِّي] هؤلاء الكلمات فيعمل بِهِنَّ، أو يُعَلِّم مَنْ يَعْمَلُ بِهِنَّ؟ قال أبو هريرة، قلتُ: أنا يا رسولَ الله، فأخذ بيدي وَعَدَّ خَمْسًا، فقال: اتَّقِ المحارِمَ تَكُنْ أَعبد الناسِ، وارضَ بما قسم الله لك تكن أغنى الناس، وأَحْسِنْ إلى جَارِكَ تَكُنْ مُؤمنًا، وأحِبَّ للناس ما تحب لنفسك تكن مُسْلِمًا، ولا تكثرِ الضحك، فإن كثرة الضحك تُميت القلب» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٠٦) في الزهد، باب من اتقى المحارم فهو أعبد الناس، ورواه أيضًا أحمد في \" المسند \" ٢ / ٣١٠ وابن ماجة رقم (٤٢١٧) في الزهد، باب الورع والتقوى، والبيهقي في \" شعب الإيمان \"، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣١٠) قال:حدثنا عبد الرزاق. والترمذي (٢٣٠٥) قال: حدثنا بشر بن هلال الصواف البصري.\nكلاهما - عبد الرزاق، وبشر - عن جعفر بن سليمان، عن أبي طارق، عن الحسن، فذكره.\n* قال الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث جعفر بن سليمان، والحسن لم يسمع من أبي هريرة شيئا، هكذا روي عن أيوب ويونس بن عبيد وعلي بن زيد. قالوا: لم يسمع الحسن من أبي هريرة. وروى أبو عبيدة الناجي، عن الحسن، هذا الحديث وقوله. ولم يذكر فيه:عن أبي هريرة، عن النبي -ﷺ-.","vol":"11","page":687},{"text":"٩٣١٧ - () أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «أمرني رَبِّي بِتِسْع: خَشْيَةِ الله في السِّرِّ والعلانية، وكلمة العدل في الغضب والرضى، والقصد في الفقر والغنى، وأن أصَلَ مَنْ قَطَعَني، وأعطي مَنْ ⦗٦٨٨⦘ حَرَمَني، وأعْفُوَ عَمَّنْ ظَلَمَني، وأن يكون صَمْتي فِكْرًا، ونُطْقي ذِكْرًا، ونظري عبرة، وآمرُ بالعُرْف، وقيل: بالمعروف» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه وفي المطبوع: أخرجه رزين، وقد روى الفقرات الثلاث الأولى الطبراني في \" الأوسط \" عن أنس، والبيهقي في \" شعب الإيمان \" عن أبي هريرة \" ثلاث منجيات: خشية الله في السر والعلانية، والعدل في الرضى والغضب، والقصد في الفقر والغنى \"، وهو حديث حسن، والفقرات الثلاث التي بعدها رواها البراز والطبراني والحاكم عن أبي هريرة، وأحمد والحاكم عن عقبة بن عامر، والطبراني في \" الأوسط \" عن علي، والطبراني عن معاذ بن أنس، والبزار عن عبادة بن الصامت، وهو حديث حسن بطرقه وشواهده، والفقرات الثلاث الأخيرة لم أجد لها طرقًا وشواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":687},{"text":"٩٣١٨ - () علي بن أبي طالب - ﵁ - قال: «وجدنا في قائم سيف رسول الله - ﷺ-: اعفُ عَمَّنْ ظَلَمَكَ، وَصِلْ مَنْ قطعك، وأحْسِنْ إلى من أساء إليك، وقُلِ الحقَّ وَلَوْ على نَفْسك» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، قال المنذري في \" الترغيب والترهيب \": ذكره رزين العبدري، ولم أره، أقول: والفقرات الثلاث الأولى يشهد لها الحديث الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":688},{"text":"٩٣١٩ - () زيد الخير قال لرسول الله - ﷺ-: «يا رسول الله، لَتُخْبِرَنِّي: ما علامة الله فيمن يريد، وما علامتُه فيمن لا يريد؟ قال لي: كيف أصبحتَ يا زيد؟ قلت: أصبحت أحبُّ الخيرَ وأهله، وإن قدرتُ عليه بَادَرتُ إليه، وإن فَاتَني حَزِنْتُ عليه، وحَنَنتُ إليه، قال رسولُ الله - ﷺ-: فتلك علامة الله فيمن يريد، ولو أرادك لغيرها لَهَيَّأَك لها» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":688},{"text":"<span data-type=\"title\" id=toc-2078>نوع ثان</span>\n٩٣٢٠ - (ط د) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «القَصْدُ والتُّؤَدة وحُسْنُ السَّمْتِ: جزءٌ من خمسة وعشرين جزءًا من النبوة» أخرجه الموطأ (١) .\nوفي رواية أبي داود: أنَّ رسولَ الله - ﷺ- قال: «إن الهَدْي الصَّالح [والسَّمْتَ الصالح] والاقتصاد: جزءٌ من خمسة وعشرين جزءًا من النبوة» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الهَدْيُ، والسَّمْتُ، والدَّل) حَالةُ الرجل وهيئتُه ومذهبُه، وأصل السَّمْت: الطريق المنقاد.\nو(الاقتصاد): سلوك الأمر في القصد، والدخول فيه برفق على سبيل يمكن الدوام عليه، كما رُوي أنه - ﷺ- قال: «خير الأعمال أدومها وإن قل»\nومعنى قوله: «الهدي الصالح والسَّمْت والصالح: جزء من خمسة وعشرين جزءًا من النبوة»، أن هذه الخلال من شمائل الأنبياء، ومن جملة الخصال ⦗٦٩٠⦘ المعدودة من خصالهم، وأنها جزءٌ معلوم من أجزاء أفعالهم، فاقتدُوا بهم فيها وتابِعوهم، وليس معنى الحديث: أن النبوة تتجزَّأْ، ولا أنَّ من جمع هذه الخلال كان فيه جزءٌ من النبوة، فإن النبوة غير مكتسبة، ولا مُجْتَلَبة بالأسباب، وإنما هي كرامة من الله، ويجوز أن يكون أراد بالنبوة هاهنا: ما جاءت به النبوة، ودعت إليه، يريد أن هذه الخلال جزء من خمسة وعشرين جزءًا مما جاءت به النبوة، ودعا إليه الأنبياء، ويجوز أن يكون المعنى: أن من اجتمع له هذه الخلال لقيه الناس بالتعظيم والتوقير، وألبسه الله لباس التقوى الذي يلبسه أنبياؤه، فكأنها جزءٌ من النبوة.\n_________\n(١) بلاغًا ٢ / ٩٥٤ و٩٥٥ في الشعر، باب ما جاء في المتحابين في الله، وقد وصله أبو داود كما في الذي بعده، والذي في نسخ الموطأ المطبوعة: رواه مالك بلاغًا عن ابن عباس موقوفًا عليه، وله حكم الرفع، إذ لا يقال رأيًا، ورواه أيضًا أحمد في \" المسند \" ١ / ٢٩٦ عن ابن عباس مرفوعًا، وهو حديث حسن بشواهده التي بعده.\n(٢) رواه أبو داود رقم (٤٧٧٦) في الأدب، باب في الوقار، وهو حديث حسن يشهد له الذي بعده والذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٩٦) (٢٦٩٨) قال: حدثنا حسن، قال: حدثنا زهير. وفي (١/٢٩٦) (٢٦٩٩) قال: حدثنا أسود بن عامر، قال: حدثنا زهير، وجعفر- يعني الأحمر. - والبخاري في الأدب المفرد (٤٦٨و٧٩١) قال: حدثنا أحمد بن يونس، قال: حدثنا زهير. وفي (٧٩١) قال: حدثنا فروة، قال: حدثنا عبيدة بن حميد. وأبو داود (٤٧٧٦) قال: حدثنا النفيلي، قال: حدثنا زهير.\nثلاثتهم - زهير، وجعفر، وعبيدة - عن قابوس بن أبي ظيبان، أن أباه حدثه، فذكره.\n* في رواية أحمد بن يونس «جزءا من سبعين جزءا من النبوة» .","vol":"11","page":689},{"text":"٩٣٢١ - (ت) عبد الله بن سَرْجس - ﵁ - أن النبيَّ - ﷺ- قال: «السَّمْتُ الحسَنُ، والتُّؤدَةُ، والاقتصاد: جزءٌ من أربعة وعشرين جزءًا من النبوة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠١١) في البر، باب ما جاء في التأني والعجلة، وهو حديث حسن يشهد له الحديث الذي قبله، وقال الترمذي: هذا حديث حسن غريب، قال: وفي الباب عن ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٥١٢) قال:حدثنا مسلم بن إبراهيم. والترمذي (٢٠١٠) قال:حدثنا نصر بن علي الجهضمي.\nكلاهما - مسلم، ونصر- قالا: حدثنا نوح بن قيس، عن عبد الله بن عمران، عن عاصم، فذكره.\n* وأخرجه الترمذي (٢٠١٠) قال: حدثنا قتيبة، قال:حدثنا نوح بن قيس، عن عبد الله بن عمران، عن عبد الله بن سرجس، فذكره. ليس فيه عاصم.","vol":"11","page":690},{"text":"٩٣٢٢ - (ت) أبو أيوب الأنصاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «أربَعٌ مِنْ سُنَنِ المُرسَلين: الحياء، والتَّعطُّرُ، والنِّكاح، والسِّواك» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٠٨٠) في النكاح، باب ما جاء في فضل التزويج والحث عليه، وفي سنده أبو الشمال، وهو مجهول، كما قال الحافظ في \" التقريب \" وقال في \" التهذيب \": قال أبو زرعة: لا أعرف اسمه ولا أعرفه إلا في هذا الحديث. أقول: ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب، قال: وفي الباب عن عثمان، وثوبان، وابن مسعود، وعائشة، وعبد الله عمرو، وجابر، وعكاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٢١) قال:حدثنا يزيد (ح) وحدثنا محمد بن يزيد. وعبد بن حميد (٢٢٠) قال: أخبرنا يزيد بن هارون. كلاهما -يزيد بن هارون، ومحمد بن يزيد - عن الحجاج بن أرطأة، عن مكحول، فذكره.","vol":"11","page":690},{"text":"<span data-type=\"title\" id=toc-2079>نوع ثالث</span>\n٩٣٢٣ - (ت) سهل بن سعد - ﵁ - قال: قال رسولُ الله - ﷺ-: «الأَناة من الله، والعَجَلَةُ من الشيطان» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠١٣) في البر، باب ما جاء في التأني والعجلة، وفي سنده عبد المهيمن بن عباس بن سهل بن سعد الساعدي، وهو ضعيف، كما قال الحافظ في \" التقريب \"، وقال الترمذي: هذا حديث غريب، وقد تكلم بعض أهل العلم في عبد المهيمن بن عباس، وضعفه من قبل حفظه. أقول: ولكن للحديث شواهد يرتقي بها، منها الذي بعده، وانظر \" المقاصد الحسنة \" للسخاوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠١٢) قال:حدثنا أبو مصعب المدني، حدثنا عن المهيمن بن عباس بن سهل ابن سعد الساعدي، عن أبيه، عن جده. فذكره.\nقال أبوعيسى:هذا حديث غريب، وقد تكلم بعض أهل الحديث في عبد المهيمن بن عباس بن سهل، وضعفه من قبل حفظه: والأشج بن عبد القيس اسمه المنذر بن عائذ.","vol":"11","page":691},{"text":"٩٣٢٤ - (ت) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال لأشَجِّ عبد القَيْس: «إن فيك خَصْلتين يُحبهما الله: الحِلم، والأناة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠١٢) في البر، باب ما جاء في التأني والعجلة، وهو حديث صحيح، وقد رواه مسلم رقم (١٧) في الإيمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٥٨٦) قال:حدثنا عبد الله بن عبد الوهاب، قال: أخبرنا بشر ابن الفضل. وابن ماجة (٤١٨٨) قال:حدثنا أبو إسحاق الهروي، قال:حدثنا العباس بن الفضل الأنصاري. والترمذي (٢٠١١) قال:حدثنا محمد بن عبد الله بن بزيع، قال:حدثنا بشر بن المفضل.\nكلاهما - بشر بن المفضل، والعباس بن الفضل - عن قرة بن خالد، عن أبي جمرة، فذكره.\nفي رواية العباس بن الفضل: «الحلم والحياء» .","vol":"11","page":691},{"text":"٩٣٢٥ - (د) مطر بن عبد الرحمن الأعنق قال: حدَّثتني أُمُّ أبان بنت الوازع بن زارع، عن جَدَّها زارع - وكان في وفد عبد القيس - قال: «وفدنا على رسولِ الله - ﷺ- فجعلنا نتبادر من رواحلنا، فنُقَبِّل يدَ رسول الله - ﷺ- ورِجلَه، وانتظر المنذرُ الأشجَّ، حتى أتى عَيْبتَه فلبِس ثوبيه، ثم أتى رسولَ الله - ﷺ-، فقال له رسولُ الله - ﷺ-: إن فيك خَلَّتين يُحبُّهما الله: الحِلْمُ والأناة، فقال: يا رسولَ الله أنا أتَخَلَّقُ بهما، أم اللهُ جَبَلَني عليهما؟ قال: بل الله جَبَلك عليهما، قال: الحمد لله الذي جَبَلني على خَلَّتين يحبُّهما الله ورسوله» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٢٥) في الأدب، باب في قبلة الرجل، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في خلق أفعال العباد (٢٨) قال:حدثنا موسى. وفي الأدب المفرد (٩٧٥) قال: حدثنا موسى بن إسماعيل، وأبو داود (٥٢٢٥) قال:حدثنا محمد بن عيسى.\nكلاهما - موسى، ومحمد - عن مطر بن عبد الرحمن الأعنق، قال:حدثتني أم أبان بنت الوازع بن زارع، فذكرته.","vol":"11","page":691},{"text":"٩٣٢٦ - (د) سعد بن أبي وقاص - ﵁ - أنّ رسولَ الله - ﷺ- قال: «التُّؤدَةُ في كلِّ شيء، إلا في عمل الآخرة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨١٠) في الأدب، باب في الرفق، من حديث الأعمش عن مالك بن الحارث، قال الأعمش: وقد سمعتهم يذكرون عن مصعب بن سعد عن أبيه، قال الأعمش: ولا أعلمه إلا عن النبي ﷺ، قال المنذري: لم يذكر الأعمش فيه من حدثه، ولم يجزم برفعه، قال: وذكر محمد بن طاهر الحافظ هذا الحديث بهذا الإسناد، وقال: في روايته انقطاع وشك، أقول: ولكن للحديث شواهد بمعناه يرتقي بها، منها الحديثان اللذان قبله، وانظر \" المقاصد الحسنة \" صفحة ١٥١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/١٧٢) (١٤٧٧) قال:حدثنا وكيع. وفي (١/١٨٧) (١٦٢٣) .حدثنا عثمان بن عمر. وفي (١/١٨٠) (١٥٥٩) قال:حدثنا يحيى ين سعيد وعبد بن حميد (١٣٧) قال:حدثنا عثمان بن عمر..\nثلاثتهم - وكيع، وعثمان، ويحيى - عن أسامة بن زيد، عن محمد بن عبد الرحمن بن أبي لبيبة، فذكره.\nوأبو داود (٤٨١٠) قال:حدثنا الحسن بن محمد بن الصباح، ثنا عفان، ثنا عبد الواحد، ثنا سليمان الأعمش، عن مالك بن الحارث، قال الأعمش:وقد سمعتهم يذكرون عن مصعب بن سعد عن أبيه، قال: الأعمش: ولا أعلمه إلا عن النبي -ﷺ-.","vol":"11","page":692},{"text":"<span data-type=\"title\" id=toc-2080>نوع رابع</span>\n٩٣٢٧ - (د س) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «مَنِ استَعَاذَ بالله فأعيذوه، ومن سأل بالله فأعطُوه، وَمَنْ دعاكم فأجيبوه، ومَنْ صَنَع إليكم معروفًا فكافئوه، فإن لم تجدوا ما تكافئوه فادْعُوا له حتى تَرَوْا أنكم قد كافأتموه» أخرجه أبو داود والنسائي (١) .\n_________\n(١) ٥ / ٨٢ في الزكاة، باب من سأل بالله ﷿، ورواه أيضًا أبو داود رقم (١٦٧٢) في الزكاة، باب عطية من سأل بالله، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٢/٦) (٥٣٦٥) (و٢/١٢٧) (٦١٠٦) قال:حدثنا عفان، قال:حدثنا أبو عوانة..وفي (٢/٩٩) (٥٧٤٣) قال:حدثنا سريج، قال:حدثنا أبو عوانة. وعبد بن حميد (٨٠٦) قال: أخبرني عمرو بن عون، قال: أخبرنا أبو عوانة، والبخاري في الأدب المفرد (٢١٦) قال: حدثنا مسدد، قال: حدثنا أبو عوانة. وأبو داود (١٦٧٢) قال:حدثنا عثمان بن أبي شيبة، قال:حدثنا جرير. وفي (٥١٠٩) قال:حدثنا مسدد وسهل بن بكار، قالا:حدثنا أبو عوانة. (ح) وحدثنا عثمان بن أبي شيبة، قال: حدثنا جرير. والنسائي (٥/٨٢) قال: أخبرنا قتيبة، قال:حدثنا أبو عوانة.\nكلاهما - أبو عوانة، وجرير - عن سليمان الأعمش.\n٢- وأخرجه أحمد (٢/٩٥) (٥٧٠٣) قال:حدثنا أسود بن عامر شاذان، قال: أخبرنا أبو بكر بن عياش، عن ليث.\nكلاهما - الأعمش، وليث بن أبي سليم - عن مجاهد، فذكره.","vol":"11","page":692},{"text":"٩٣٢٨ - (د) عبد الله بن عباس - ﵄ - قال: قال رسولُ الله - ﷺ-: «مَنِ استعاذ بالله ﷿ فأعيذوه، ومَنْ سأل بوجه الله ﷿ فأعطُوه» وفي رواية «من سألكم بالله» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٠٨) في الأدب، باب في الرجل يستعيذ من الرجل، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٢٤٩) (٢٢٤٨) قال: حدثنا علي بن عبد الله. وأبو داود (٥١٠٨) قال: حدثنا نصر بن علي، وعبيد الله بن عمر.\nثلاثتهم - علي، ونصر بن علي، وعبيد الله - قالوا: حدثنا خالد بن الحارث، قال:حدثنا سعيد بن أبي عروبة، عن قتادة، عن أبي نهيك، فذكره.","vol":"11","page":692},{"text":"<span data-type=\"title\" id=toc-2081>نوع خامس</span>\n٩٣٢٩ - (م د) جابر بن عبد الله - ﵄ - قال: قال ⦗٦٩٣⦘ رسولُ الله - ﷺ-: «لا يَمُوتَنَّ أحدُكم إِلا وهو يُحْسِنُ الظَّنَّ بالله تعالى» أخرجه مسلم.\nوفي رواية أبي داود قال: سمعتُ رسولَ الله - ﷺ- يقول قبل موته بثلاث: «لا يَمُوتَنَّ (١) أحدُكم إلا وهو يُحْسِنُ الظَّنَّ بالله» (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: لا يموت.\n(٢) رواه مسلم رقم (٢٨٧٧) في صفة الجنة، باب الأمر بحسن الظن بالله تعالى عند الموت، وأبو داود رقم (٣١١٣) في الجنائز، باب ما يستحب من الظن بالله تعالى عند الموت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢٥) قال: حدثنا عبد الصمد،. قال: حدثنا مهدي، قال: حدثنا واصل. وفي (٣/٣٣٤) قال: حدثنا روح، قال: حدثنا ابن جريج. وفي (٣/٣٩٠) قال: حدثنا النضر بن إسماعيل القاص (وهو أبو المغيرة) قال: حدثنا ابن أبي ليلى. وعبد بن حميد (١٠٤١) قال: أخبرنا أبو عاصم، عن ابن جريج. ومسلم (٨/١٦٥) قال: حدثني أبو داود سليمان بن معبد، قال: حدثنا أبو النعمان عارم. قال: حدثنا مهدي بن ميمون، قال: حدثنا واصل.\nثلاثتهم- واصل، وابن جريج، وابن أبي ليلى - عن أبي الزبير، فذكره.\nزاد في رواية ابن أبي ليلى: «فإن قوما قد أرداهم سوء ظنهم بالله ﷿، ﴿وذلكم ظنكم الذي ظننتم بربكم أرداكم فأصبحتم من الخاسرين﴾» .","vol":"11","page":692},{"text":"٩٣٣٠ - (خ م ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «قال الله ﷿: أنا عند ظَنِّ عبدي بي» . أخرجه البخاري ومسلم، وزاد مسلم والترمذي: «وأنا معه إِذا دعاني» (١) .\n_________\n(١) رواه البخاري ١٣ / ٣٩٢ في التوحيد، باب قوله تعالى: ﴿يريدون أن يبدلوا كلام الله﴾، ومسلم رقم (٢٦٧٥) في الذكر والدعاء، باب فضل الذكر والدعاء والتقرب إلى الله تعالى، والترمذي رقم (٢٣٨٩) في الزهد، باب ما جاء في حسن الظن بالله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٤٥) قال:حدثنا وكيع. وفي (٢/٥٣٩) قال:حدثنا كثير بن هشام. والبخاري في الأدب المفرد (٦١٦) قال:حدثنا خليفة بن خياط. قال:حدثنا كثير بن هشام. ومسلم (٨/٦٦) قال: حدثنا أبو كريب محمد بن العلاء، قال: حدثنا وكيع والترمذي (٢٣٨٨) قال:حدثنا أبو كريب. قال:حدثنا وكيع.\nكلاهما - وكيع، وكثير - قالا:حدثنا جعفر بن برقان، عن يزيد بن الأصم. فذكره.","vol":"11","page":693},{"text":"٩٣٣١ - (د ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «حُسن الظَّنِّ من حُسْنِ العبادة» أخرجه أبو داود.\nوعند الترمذي «إنَّ حُسْنَ الظَّنِّ بالله من حُسنِ العبادة» (١) .\n_________\n(١) رواه الترمذي رقم (٣٦٠٤) في الدعوات، باب ر قم (١٤٦)، وأبو داود رقم (٤٩٩٣) في الأدب، باب في حسن الظن، ورواه أيضًا أحمد في \" المسند \" ٢ / ٢٩٧ و٣٠٤ و٣٥٩ و٤٠٧ و٤٩١، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٩٧ و٣٠٤) قال:حدثنا عبد الرحمن بن مهدي، قال:حدثنا حماد بن سلمة. وفي (٢/٣٥٩) قال:حدثنا سليمان بن داود - يعني الطيالسي -قال:حدثنا صدقة بن موسى السلمي الدقيقي. وفي (٢/٤٠٧) قال:حدثنا عفان، قال:حدثنا حماد بن سلمة. وفي (٢/٤٩١) قال:حدثنا بهز قال:حدثنا حماد، وعبد بن حميد. (١٤٢٥) قال: أخبرنا عفان بن مسلم وأبو الوليد. قالا:حدثنا حماد بن سلمة، وأبو داود (٤٩٩٣) قال:حدثنا موسى بن إسماعيل قال:حدثنا حماد (ح) وحدثنا نصر بن علي، عن مهنأ أبي شبل - قال أبو داود: ولم أفهمه منه جيدا عن حماد بن سلمة. والترمذي (٣٦٠٤) قال: حدثنا يحيى بن موسى، قال: أخبرنا أبو داود،.قال: أخبرنا صدقة بن موسى.\nكلاهما - حماد بن سلمة، وصدقة بن موسى - قالا:حدثنا محمد بن واسع، عن شتير بن نهار، فذكره.\n* في رواية صدقة بن موسى، عند الترمذي: «عن سمير بن نهار العبري» .","vol":"11","page":693},{"text":"<span data-type=\"title\" id=toc-2082>نوع سادس</span>\n٩٣٣٢ - (م ت) النواس بن سمعان - ﵁ - قال: «سألتُ ⦗٦٩٤⦘ رسولَ الله - ﷺ- عن البر والإثم؟ فقال: البِرُّ حُسْنُ الخُلُق، والإثم: ما حاكَ في الصَّدْرِ، وكَرِهتَ أن يَطَّلِعَ عليه الناس منك (١)» أخرجه مسلم والترمذي.\nوللترمذي أيضًا «أن رجلًا سأل النبي - ﷺ- ... الحديث» (٢) .\n_________\n(١) كلمة \" منك \" ليست في نسخ مسلم والترمذي المطبوعة.\n(٢) رواه مسلم رقم (٢٥٥٣) في البر، باب تفسير البر والإثم، والترمذي رقم (٢٣٩٠) في الزهد، باب ما جاء في البر والإثم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٨٢) قال: حدثنا عبد الرحمن بن مهدي. وفي (٤/١٨٢) قال: حدثنا زيد بن الحباب، والدارمي (٢٧٩٣) قال: أخبرنا إسحاق بن عيسى، عن معن بن عيسى، والبخاري في الأدب المفرد (٢٩٥و٣٠٢) قال: حدثنا إبراهيم بن المنذر، قال: حدثنا معن. ومسلم (٨/٦) قال: حدثني محمد بن حاتم بن ميمون، قال: حدثنا ابن مهدي وفي (٨/٧) قال: حدثني هارون بن سعيد بن الأيلى قال: حدثنا عبد الله بنوهب. والترمذي (٢٣٨٩) قال: حدثنا موسى بن عبد الرحمن الكندي الكوفي، قال: حدثنا زيد بن حباب (ح) حدثنا محمد بن بشار قال: حدثنا عبد الرحمن بن مهدي.\n\nأربعتهم - عبد الرحمن، وزيد، ومعن، وعبد الله بن وهب - عن معاوية بن صالح عن عبد الرحمن بن جبير بن نفير الحضرمي، عن أبيه. فذكره.\n* وزاد عبد الله بن وهب في أوله: «أقمت مع رسول الله -ﷺ- بالمدينة سنة ما يمنعني من الهجرة إلا المسألة، كان أحدنا إذا هاجر لم يسأل رسول الله عن شيء....» الحديث.","vol":"11","page":693},{"text":"٩٣٣٣ - (ت) أبو ذر الغفاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «اتَّقِ الله حيثما كنتَ، وأتْبِعِ السَّيِّئَةَ الحسنَةَ تَمْحُهَا، وخالِقِ الناسَ بخُلُق حسن» وعن معاذٍ نحوه. أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٨٨) في البر، باب ما جاء في معاشرة الناس، وهو حديث حسن، وقال الترمذي: هذا حديث حسن، قال: وفي الباب عن أبي هريرة، قال الحافظ ابن رجب الحنبلي في \" جامع العلوم والحكم \": وقد روي عن النبي ﷺ أنه أوصى بهذه الوصية معاذًا وأبا ذر من وجوه، قال: وهي وصية عظيمة جامعة لحقوق الله وحقوق عباده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٥٣) قال:حدثنا وكيع. وفي (٥/١٥٨) قال:حدثنا وكيع وعبد الرحمن. وفي (٥/١٧٧) قال:حدثنا يحيى بن سعيد. والدارمي (٢٧٩٤) قال:حدثنا أبو نعيم. والترمذي (١٩٨٧) قال: حدثنا محمد بن بشار، قال:حدثنا عبد الرحمن بن مهدي. (ح) وحدثنا محمود بن غيلان، قال:حدثنا أبوأحمد وأبو نعيم.\nخمستهم - وكيع، وعبد الرحمن بن مهدي، ويحيى بن سعيد، وأبو نعيم، وأبو أحمد الزبيري- عن سفيان، عن حبيب بن أبي ثابت، عن ميمون بن أبي شبيب، فذكره\n* قال وكيع: وقال سفيان مرة: (عن معاذ) فوجدت في كتابي: (عن أبي ذر) وهو السماع الأول.\n* قال أحمد بن حنبل: وكان حدثنا به وكيع، عن ميمون بن أبي شبيب، عن معاذ. ثم رجع.\n* قال محمود بن غيلان: حدثنا وكيع، عن سفيان، عن حبيب بن أبي ثابت، عن ميمون بن أبي شبيب، عن معاذ بن جبل، عن النبي -ﷺ- نحوه قال محمود: والصحيح حديث أبي ذر.","vol":"11","page":694},{"text":"٩٣٣٤ - (ت) أبو هريرة - ﵁ - قال: «سُئل رسولُ الله - ﷺ- عن أكثر ما يُدْخِل الناسَ النار؟ قال: الفَمُ والفرج، وسُئل عن أكثر ما يُدْخِلُ الناس الجنة، قال: تقوى الله، وحسن الخُلقُ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٠٥) في البر، باب ما جاء في حسن الخلق، ورواه أيضًا ابن حبان في \" صحيحه \"، وهو حديث صحيح بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٠٤) قال:حدثنا أبو كريب محمد بن العلاء، حدثنا عبد الله بن إدريس، حدثني أبي، عن جدي، عن أبي هريرة، فذكره.\nوقال أبو عيسى: هذا حديث صحيح غريب، وعبد الله بن إدريس هو ابن يزيد بن عبد الرحمن الأودي.","vol":"11","page":694},{"text":"٩٣٣٥ - () أنس بن مالك - ﵁ - قال: «سُئل رسولُ الله - ﷺ-: أَيُّ المؤمنين أفضل؟ قال: أَحْسَنُهُم خُلُقًا، قيل: فأيُّ المؤمنين أَكْيَسُ؟ قال: أكثرهم للموت ذِكْرًا، وأَحْسَنُهُم له استعدادًا قبل أن ينزل ⦗٦٩٥⦘ به، أولئك هم الأكياس» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه ابن ماجة رقم (٤٢٥٩) في الزهد، باب ذكر الموت والاستعداد له، من حديث فروة بن قيس عن عطاء ابن أبي رباح، عن عبد الله عمر، وإسناده ضعيف.","vol":"11","page":694},{"text":"٩٣٣٦ - () أبو هريرة - ﵁ - قال: قيل: «يا رسول الله، مَنْ أَكرم الناس؟ قال: أتقاهم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو جزء من حديث رواه البخاري ومسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":695},{"text":"٩٣٣٧ - (ت) سمرة بن جندب - ﵁ - قال: إن النبيَّ - ﷺ- قال: «الحسَبُ: المال، والكرم: التقوى» أخرجه الترمذي (١) .\n_________\n(١) رقم (٣٢٦٧) في التفسير، باب ومن سورة الحجرات، ورواه أيضًا أحمد في \" المسند \" ٥ / ١٠، وابن ماجة رقم (٤٢١٩) في الزهد، باب الورع والتقوى، وإسناده ضعيف، وقال الترمذي: هذا حديث حسن غريب صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":695},{"text":"٩٣٣٨ - (ط) مالك [عن يحيى بن سعيد] قال: بلغني أن عمر - ﵁- كان يقول (١): «كَرَمُ المؤمن: تقواه، ودِينُه: حَسَبه، ومروءته: خُلُقه، والجرأة والجُبن: غرائز يَضَعُها الله حيث شاء، فالجَبان: يَفِرُّ عن أبيه وأُمِّه، والجريء: يقاتل عمن لا يؤوب به إلى رحله. والقتل: حَتف من الحتوف، والشهيد: مَنِ احتسب نَفْسَهُ على الله» أخرجه الموطأ (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَتف): الموت، وجمعه حتوف، ويقال: مات فلان حتف أنفه: ⦗٦٩٦⦘ إذا مات من غير قتلٍ ولا ضرب، ولا يُبْنى منه فعل.\n_________\n(١) في نسخ الموطأ المطبوعة: مالك عن يحيى بن سعيد أن عمر بن الخطاب قال.\n(٢) ٢ / ٤٦٣ في الجهاد، باب ما تكون فيه الشهادة، وإسناده منقطع، قال الزرقاني في \" شرح الموطأ \": ورواه البيهقي في \" السنن \" من طريق شعبة عن أبي إسحاق عن حسان بن فائد عن عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٥١) عن يحيى بن سعيد. فذكره.","vol":"11","page":695},{"text":"<span data-type=\"title\" id=toc-2083>نوع سابع</span>\n٩٣٣٩ - (ت) أبو بكرة - ﵁ - أن رجلًا قال: «يا رسول الله، أيُّ الناس خير؟ قال: مَن طال عُمُرُه، وحَسُنَ عَمَلُه، قال: فأيُّ الناس شرٌّ؟ قال: مَن طال عُمُرُه، وساء عَمَلُه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٣١) في الزهد، باب رقم (٢٢)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٤) قال:حدثنا يونس -يعني ابن محمد -قال:حدثنا حماد، عن يونس، وحميد. وفي (٥/٤٧) قال:حدثنا روح. قال:حدثنا حماد، عن يونس. وفي (٥/٤٩) قال:حدثنا عفان، قال:حدثنا حماد بن سلمة، عن حميد ويونس. وفي (٥/٤٩) قال:حدثنا حسن، قال:حدثنا حماد، عن ثابت، ويونس.\nثلاثتهم - يونس بن عبيد، وحميد الطويل، وثابت - عن الحسن، فذكره.","vol":"11","page":696},{"text":"٩٣٤٠ - (ت) عبد الله بن بسر - ﵁ - أن أعرابيًا قال: «يا رسولَ الله مَنْ خَيْرُ الناس؟ قال: مَنْ طال عُمُرُه، وحَسُنَ عَمَلُه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٣٠) في الزهد، باب ما جاء في طول العمل للمؤمن، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/١٨٨) قال: حدثنا علي بن عياش، قال:حدثنا حسان بن نوح.\n٢- وأخرجه أحمد (٤/١٩٠) قال:حدثنا عبد الرحمن بن مهدي. وعبد بن حميد (٥٠٩) قال:حدثني أبو بكر بن أبي شيبة، قال:حدثنا زيد بن حباب. وابن ماجة (٣٧٩٣) قال:حدثنا أبو بكر، قال:حدثنا زيد بن الحباب. والترمذي (٢٣٢٩) (٣٣٧٥) قال:حدثنا أبو كريب، قال:حدثنا زيد بن حباب.\nكلاهما - عبد الرحمن، وزيد - عن معاوية بن صالح. كلاهما - حسان، ومعاوية - عن عمرو بن قيس، فذكره.\n* رواية زيد بن الحباب عند عبد بن حميد، والترمذي (٢٣٢٩) مختصرة على السؤال الأول. وعند ابن ماجة والترمذي (٣٣٧٥) مختصرة على الثاني.","vol":"11","page":696},{"text":"٩٣٤١ - (ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- «وقفَ على ناسٍ جُلُوس، فقال: أًَلا أُخبركم بخيركم مِنْ شَرِّكم؟ قال: فسكتوا فقال ذلك ثلاث مرات، فقال رجل: بلَى، يا رسول الله، أخبرنا بخيرِنا من شرِّنا، فقال: خيرُكم مَنْ يُرجَى خيرُه، ويُؤمَنُ شَرُّه، وشرُّكم من لا يُرْجَى خيرُه، ولا يُؤمَنُ شَرُّه» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٦٦٤) في الفتن، باب رقم (٧٦)، وقال الترمذي: هذا حديث صحيح، وهو كما قال، ورواه أيضًا أحمد في \" المسند \"، وابن حبان في \" صحيحه \"، والبيهقي في \" شعب الإيمان \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٦٨) قال:حدثنا هيثم،.قال:حدثنا حفص بن ميسرة، يعني الصنعاني. وفي (٢/٣٧٨) قال:حدثنا قتيبة. قال:حدثنا عبد العزيز بن محمد. والترمذي (٢٢٦٣) قال:حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد.\nكلاهما - حفص، وعبد العزيز - عن العلاء بن عبد الرحمن، عن أبيه فذكره.","vol":"11","page":696},{"text":"<span data-type=\"title\" id=toc-2084>نوع ثامن</span>\n٩٣٤٢ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «خَصلتان من كانتا فيه كتبه الله شاكرًا صابرًا، ومن لم تكونا فيه لم يكتبه الله لا شاكرًا ولا صابرًا (١): مَن نظر في دِينه إلى من هو فوقَه، فاقتدى به، ونظر في دنياه إلى من هو دونه، فَحَمِدَ الله على ما فَضَّله به عليه، كتبه الله شاكرًا صابرًا، ومَن نظر في دِينه إلى مَن هو دُونَه، ونظر في دنياه إِلى من هو فوقه، فأَسِفَ على ما فاته منه، لم يكتبه الله لا شاكرًا ولا صابرًا (١)» أخرجه الترمذي (٢) .\n_________\n(١) في نسخ الترمذي المطبوعة: لم يكتبه الله شاكر ولا صابرًا.\n(٢) رقم (٢٥١٤) في صفة القيامة، باب رقم (٥٩)، وفي سنده المثنى بن الصباح، وهو ضعيف اختلط بأخرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥١٢) قال: أخبرنا موسى بن خزام، الرجل الصالح، قال:حدثنا علي بن إسحاق، قال:أخبرنا عبد الله بن المبارك، قال: أخبرنا المثنى بن الصباح، عن عمرو بن شعيب، عن أبيه، فذكره.\n* أخرجه الترمذي (٢٥١٢) قال:حدثنا سويد بن نصر، قال: أخبرنا ابن المبارك، عن المثنى بن الصباح، عن عمرو بن شعيب، عن جده عبد الله بن عمرو، فذكره. ليس فيه (عن أبيه) .\n* قال الترمذي:حديث حسن غريب.","vol":"11","page":697},{"text":"٩٣٤٣ - (م ط ت) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «ما نَقَصَتْ صدَقة من مال، وما زاد الله عبدًا بِعَفْو إلا عزًّا، وما تَواضَعَ عبدٌ إلا رفعه الله» أخرجه الترمذي ومسلم عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة.\nوأخرجه الموطأ: أنه سمع العلاء بن عبد الرحمن يقول: «ما نقصت صدقةٌ من مال ... الحديث» وقال مالك في آخره: «لا أدري، أيرفع هذا الحديث إلى النبيِّ - ﷺ- أم لا؟» (١) .\n_________\n(١) رواه مسلم رقم (٢٥٨٨) في البر، باب استحباب العفو والتواضع، والموطأ ٢ /١٠٠٠ في الصدقة، باب ما جاء في التعفف عن المسألة، والترمذي رقم (٢٠٣٠) في البر، باب ما جاء في التواضع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٣٥) قال:حدثنا ابن أبي عدي، عن شعبة (ح) ومحمد بن جعفر، قال:حدثنا شعبة. وفي (٢/٣٨٦) قال:حدثنا عفان، قال:حدثنا عبد الرحمن بن إبراهيم. وفي (٢/٤٣٨) قال:حدثنا يحيى، عن شعبة والدارمي (١٦٨٣) قال:حدثنا أبو الربيع الزهراني. قال: حدثنا إسماعيل بن جعفر. ومسلم (٨/٢١) قال:حدثنا يحيى بن أيوب وقتيبة وابن حجر. قالوا: حدثنا إسماعيل، وهو ابن جعفر. والترمذي (٢٠٢٩) قال:حدثنا قتيبة. قال:حدثنا عبد العزيز بن محمد وابن خزيمة (٢٤٣٨) قال: حدثنا علي بن حجر السعدي، قال:حدثنا إسماعيل بن جعفر. (ح) وحدثنا بندار وأبو موسى، قال بندار:حدثنا محمد. وقال أبو موسى:حدثني محمد بن جعفر. قال:حدثنا شعبة.\nأربعتهم - شعبة، وعبد الرحمن بن إبراهيم، وإسماعل بن جعفر، وعبد العزيز بن محمد - عن العلاء بن عبد الرحمن، عن أبيه، فذكره.","vol":"11","page":697},{"text":"<span data-type=\"title\" id=toc-2085>نوع تاسع</span>\n٩٣٤٤ - (ت) عقبة بن عامر - ﵁ - قال: قلت: «يا رسول الله، ما النجاة؟ قال: أَمْسِكْ عليك لِسانكَ، ولْيَسَعْكَ بَيْتُكَ، وابْكِ على خطيئتك» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٠٨) في الزهد، باب ما جاء في حفظ اللسان، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٤٨) قال:حدثنا أبو المغيرة، قال:حدثنا معاذ بن رفاعة. وفي (٥/٢٥٩) قال: حدثنا خلف بن الوليد، قال:حدثنا بن المبارك، عن يحيى بن أيوب، عن عبيد الله بن زحر. والترمذي (٢٤٠٦) قال حدثنا صالح بن عبد الله، قال:حدثنا ابن المبارك (ح) وحدثنا سويد. قال: أخبرنا ابن المبارك، عن يحيى بن أيوب، عن عبيد الله بن زحر.\nكلاهما - معاذ بن رفاعة، وعبيد الله بن زحر - عن علي بن يزيد، عن القاسم، عن أبي أمامة الباهلي، فذكره.\n* رواية عبيد الله بن زحر مختصرة على: «قلت: يارسول الله ما النجاة؟ قال: أمسك عليك لسانك، وليسعك بيتك، وابك على خطيئتك» .\n* اللفظ لأحمد (٤/١٤٨) .","vol":"11","page":698},{"text":"٩٣٤٥ - (ط) مالك بن أنس - ﵀ - قال: «بلغني أنه قيل لِلُقْمان الحكيم: ما بلغ بك ما نرى؟ - يريدون الفضل - قال: صِدْقُ الحديث، وأداء الأمانة، وتَرْكِي (١) ما لا يَعنيني» أخرجه الموطأ (٢) . وزاد في رواية: «والوفاء بالوعد» .\n_________\n(١) في نسخ الموطأ المطبوعة: وترك.\n(٢) بلاغًا ٢ / ٩٩٠ في الكلام، باب ما جاء في الصدق والكذب، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك بلاغا في الموطأ بشرح الزرقاني (٤/٥٢٥) .","vol":"11","page":698},{"text":"٩٣٤٦ - (ت) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «ألا أخبركم بمن يَحْرُمُ على النار، وبمن تَحْرُم عليه النار؟ على كلِّ قريبٍ هَيِّنٍ سَهْل» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤٩٠) في صفة القيامة، باب رقم (٤٦)، وحسنه الترمذي، وهو كما قال، ورواه أيضًا الطبراني عن ابن مسعود، وأبو يعلى عن جابر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤١٥) (٣٩٣٨) قال: حدثنا سليمان بن داود الهاشمي، قال:حدثنا سعيد، يعني ابن عبد الرحمن الجمحي. والترمذي (٢٤٨٨) قال:حدثنا هناد، قال:حدثنا عبدة، عن هشام بن عروة.\nكلاهما - سعيد، وهشام - عن موسى بن عقبة، عن عبد الله بن عمرو الأودي، فذكره.","vol":"11","page":698},{"text":"٩٣٤٧ - (ت) ثوبان - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَن ماتَ وهو بريء من الكِبْر والغُلول والدَّين: دخل الجنة» . ⦗٦٩٩⦘\nوفي رواية: «مَن فارَقَ الرُّوحُ الجسدَ وهو بريء من ثلاث: الكَنْز، والغُلول، والدَّين: دخل الجنة» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٥٧٢) و(١٥٧٣) في السير، باب ما جاء في الغلول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٢٧٦ و٢٨٢) قال: حدثنا عفان، قال: حدثنا همام، وأبان. وفي (٥/٢٧٧) قال: حدثنا يزيد، عن همام. وفي (٥/٢٨١) قال: حدثنا محمد بن بكر، وعبد الوهاب. قالا: حدثنا سعيد. وفي (٥/٢٨١) قال: حدثنا محمد بن جعفر. قال: حدثنا شعبة. (ح) وبهز قال: حدثنا همام. وابن ماجة (٢٤١٢) قال: حدثنا حميد بن مسعدة، قال: خالد بن الحارث، قال: حدثنا سعيد. «والترمذي» (١٥٧٣) قال: حدثنا محمد بن بشار. قال: حدثنا ابن أبي عدي، عن سعيد. والنسائي في الكبرى (تحفة الأشراف) (٢١١٤) عن عمرو بن علي، ومحمد بن عبد الله بن بزيع.\nكلاهما عن يزيد بن زريع، عن سعيد.\nأربعتهم - همام، وأبان، وسعيد، وشعبة - عن قتادة، عن سالم بن معدان، فذكره.\n* أخرجه الترمذي (١٥٧٢) قال: حدثني قتيبة، قال: حدثنا أبو عوانة، عن قتادة، عن سالم بن أبي الجعد عن ثوبان. ولم يذكر معدان.","vol":"11","page":698},{"text":"<span data-type=\"title\" id=toc-2086>نوع عاشر</span>\n٩٣٤٨ - (ت) أبو سعيد الخدري - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا حَليمَ إلا ذو عَثْرة، ولا حكيم إلا ذو تَجْرِبة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٠٣٤) في البر، باب ما جاء في التجارب، وحسنه الترمذي، وهو كما قال، ورواه أيضًا أحمد في \" المسند \"، وابن حبان في \" صحيحه \"، والحاكم وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٨) قال:حدثنا قتيبة. وفي (٣/٦٩) قال:حدثنا هارون هو -ابن معروف-. والبخاري في الأدب المفرد (٥٦٥) . والترمذي (٢٠٢٣) قالا:حدثنا قتيبة.\nكلاهما - قتيبة، وهارون - قالا:حدثنا عبد الله بن وهب، عن عمرو بن الحارث، عن دراج، عن أبي الهيثم، فذكره.","vol":"11","page":699},{"text":"٩٣٤٩ - (ت) حذيفة وابن مسعود - ﵄ - قالا: قال رسولُ الله - ﷺ-: «لا يكُنْ أحَدُكمْ إمَّعَة، يقول: أنا مع الناس، إن أحْسنَ الناسُ أحسنتُ، وإن أساؤوا أسأتُ، ولكن وَطِّنُوا أنفسكم إن أحسنَ الناسُ أن تُحْسِنُوا، وإن أساؤوا أن لا تَظلِمُوا» .\nأخرجه الترمذي عن حذيفة وحدَه، وقال فيه: «لا تكونوا إمَّعَة» . فجمع (١) . والأول: ذكره رزين.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رجل إمَّعة وإمَّع) بكسر الهمزة وتشديد الميم: إذا كان لا يثبت ⦗٧٠٠⦘ مع أحد ولا على رأي: فيكون مَرَّة مع هذا، ومَرَّة مع هذا، وذلك لضعف رأيه، قالوا: وهو فعل، لأنه لا يكون أفعل وصفًا، قالوا: ولا يقال للمرأة: إمَّعة.\n_________\n(١) رواه الترمذي رقم (٢٠٠٨) في البر، باب ما جاء في الإحسان والعفو، وهو حديث حسن، وقال الترمذي: هذا حديث حسن غريب لا نعرفه من هذا الوجه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٠٠٧) قال: حدثنا أبو هشام الرفاعي محمد بن يزيد، قال: حدثنا محمد بن فضيل، عن الوليد بن عبد الله بن جميع، عن أبي الطفيل، فذكره.","vol":"11","page":699},{"text":"٩٣٥٠ - (ت) جابر بن عبد الله - ﵄ - قال: «ذُكِرَ رجل عند النبيِّ - ﷺ- بعبادة واجتهاد، وذُكِر آخر بِرِعَةٍ (١)، فقال النبيُّ - ﷺ-: لا يُعدَل بالرِّعَةِ شيء (٢)» أخرجه الترمذي (٣) .\n_________\n(١) في المطبوع: بدعة بالدال، وهو تحريف، والرعة بكسر الراء: الورع.\n(٢) كلمة \" شيء \" ليست في نسخ الترمذي المطبوعة.\n(٣) رقم (٢٥٢١) في صفة القيامة، باب رقم (٦١)، وفي سنده محمد بن عبد الرحمن بن نبيه، وهو مجهول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥١٩) قال: حدثنا زيد بن أخزم الطائي البصري، قال:حدثنا إبراهيم بن أبي الوزير، قال:حدثنا عبد الله بن جعفر المخرمي، عن محمد بن عبد الرحمن بن نبيه، عن محمد بن المنكدر، فذكره.","vol":"11","page":700},{"text":"٩٣٥١ - (ت) حذيفة بن اليمان - ﵄ - قال: قال رسولُ الله - ﷺ-: «لا ينبغي للمؤمن أن يُذِلَّ نفسَهُ، قالوا: كيف يُذِلُّ نفسه؟ قال: يتعرَّض مِن البلاء لما لا يطيق» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٢٥٥) في الفتن، باب رقم (٦٧)، وفي سنده علي بن زيد جدعان، وهو ضعيف، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٠٥) وابن ماجة (٤٠١٦) .والترمذي (٢٢٥٤) .\nكلاهما - ابن ماجة، والترمذي - قالا:حدثنا محمد بن بشار.\nكلاهما - أحمد بن حنبل، ومحمد - قالا:حدثنا عمرو بن عاصم، قال:حدثنا حماد بن سلمة، عن علي بن زيد، عن الحسن، عن جندب، فذكره.","vol":"11","page":700},{"text":"٩٣٥٢ - (ت) معاوية بن أبي سفيان - ﵄ - أنه كتب إِلى عائشة «أن اكتبي إليَّ كتابًا تُوصِيني فيه، ولا تُكْثري عليَّ، فكتبتْ عائشةُ إلى معاوية: سلام عليك، أما بعد، فإني سمعتُ رسولَ الله - ﷺ- يقول: مَنِ التَمَسَ رِضَى الله بسَخَط الناس كفاه الله مُؤونة الناس، ومَنِ التَمَسَ ⦗٧٠١⦘ رِضى الناس بسخط الله وكلهُ الله إلى الناس، والسلام عليك» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤١٦) في الزهد، باب رقم (٦٥)، والمرفوع منه ثابت، رواه ابن حبان في \" صحيحه \" وغيره.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤١٤) قال: حدثنا سويد بن نصر. قال: أخبرنا عبد الله بن المبارك. عن عبد الوهاب بن الورد، عن رجل من أهل المدينة، فذكره.\n* وأخرجه الترمذي (٢٤١٤) قال: حدثنا محمد بن يحيى. قال: حدثنا محمد بن يوسف، عن سفيان الثوري، عن هشام بن عروة، عن أبيه، عن عائشة، أنها كتبت إلى معارية، فذكره الحديث بمعناه، ولم يرفعه.","vol":"11","page":700},{"text":"٩٣٥٣ - (د ت) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «الْمؤمِنُ غِرٌّ كريم، والفاجرُ خَبٌّ لئيم» أخرجه أبو داود والترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الغِرُّ): الذي لم يجرِّبِ الأمور، وإنما جعل المؤمن غِرًّا نسبة له إلى سلامة الصدر، وحسن الباطن، والظن في الناس، فكأنه لم يجرِّب بواطن الأمور، ولم يطلع على دخائل الصدور، فترى الناسَ منه في راحة، لا يتعدَّى إليهم منه شر، بل لا يكون فيه شر فيتعدَّى.\n(الخَبّ): الخدّاع المكَّار الخبيث، ولذلك قابل به «الغِرّ» لأن الناس يتأذَّونَ به، لما يصلهم من شره.\n_________\n(١) رواه أبو داود رقم (٤٧٩٠) في الأدب، باب في حسن العشرة، والترمذي رقم (١٩٦٥) في البر والصلة، باب ما جاء في البخيل، وهو حديث حسن، ورواه أيضًا البخاري في \" الأدب المفرد \"، وأحمد في \" المسند \"، والحاكم ١ / ٤٣ وغيرهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٤١٨) قال: حدثنا أحمد بن الحجاج،.قال: حدثنا حاتم بن إسماعيل. وأبو داود (٤٧٩٠) قال:حدثنا محمد بن المتوكل العسقلاني. قال:حدثنا عبد الرزاق. والترمذي (١٩٦٤) قال:حدثنا محمد بن رافع، قال:حدثنا عبد الرزاق.\nكلاهما - حاتم بن إسماعيل، وعبد الرزاق - عن أبي الأسباط الحارثي بشر بن رافع، عن يحيى بن أبي كثير، عن أبي سلمة، فذكره.\n* أخرجه أحمد (٢/٣٩٤) .وأبو داود (٤٧٩٠) قال: حدثنا نصر بن علي.\nكلاهما - أحمد بن حنبل، ونصر - عن أبي أحمد. قال: حدثنا سفيان، عن الحجاج بن فرافصة، عن رجل، عن أبي سلمة، فذكره.","vol":"11","page":701},{"text":"٩٣٥٤ - (خ م د) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «المُؤمِنُ لا يُلْسَعُ مِنْ جُحْرٍ واحدٍ مرتين» .\nوفي رواية «لا يُلْدَغُ المؤمِنُ مِنْ جُحْرٍ مرتين» . ⦗٧٠٢⦘ أخرجه البخاري ومسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يلدغ المؤمن من جُحْرٍ مَرَّتين) قال الخطابي: يروى بضم الغين وكسرها، فالضم على وجه الخبر، ومعناه: أن المؤمن هو الكيِّس الحازم الذي لا يؤتَى من جهة الغفلة، فيخدع مرة بعد أخرى وهو لا يفطن بذلك ولا يشعر به، والمراد به: الخداع في أمر الدِّين، لا في أمر الدنيا، وأما [الرواية] بالكسر: فعلى وجه النهي، يقول: لا يخدعنَّ المؤمن، ولا يؤتينَّ من ناحية الغفلة فيقع في مكروه أو شر وهو لا يشعر به، ولْيَكُنْ فَطِنًا حَذِرًا، وهذا التأويل يصلح أن يكون لأمر الدِّين والدنيا معًا.\n_________\n(١) رواه البخاري ١٠ / ٤٣٩ و٤٤٠ في الأدب، باب لا يلدغ المؤمن من جحر مرتين، ومسلم رقم (٢٩٩٨) في الزهد، باب لا يلدغ المؤمن من جحر مرتين، وأبو داود رقم (٤٨٦٢) في الأدب، باب الحذر من الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٧٩) قال: حدثنا قتيبة، قال: حدثنا ليث، يعني ابن سعد، عن عقيل، والدارمي (٢٧٨٤) قال: أخبرنا عبد الله بن صالح، قال: حدثني الليث قال: حدثنا عقيل، والبخاري (٨/٣٨) قال حدثنا قتيبة، قال: حدثنا الليث، عن عقيل، وفي (الأدب المفرد) (١٢٧٨) قال: حدثنا عبد الله بن صالح، قال: حدثني الليث، قال: حدثني يونس. ومسلم (٨/٢٢٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث، عن عقيل. (ح) وحدثنيه أبو الطاهر وحرملة بن يحيى. قالا: أخبرنا ابن وهب، عن يونس (ح) وحدثني زهير بن حرب ومحمد بن حاتم، قالا: حدثنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب. وأبوداود (٤٨٦٢) قال: حدثنا قتيبة بن سعيد، قال: حدثنا ليث، عن عقيل، وابن ماجة (٣٩٨٢) قال: حدثنا محمد بن الحارث المصري، قال: حدثنا الليث بن سعد، قال: حدثني عقيل.\nثلاثتهم - عقيل بن خالد، ويونس بن يزيد، وابن أخي ابن شهاب - عن ابن شهاب الزهري، عن سعيد ابن المسيب، فذكره.","vol":"11","page":701},{"text":"٩٣٥٥ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «رَغِمَ أنْفُ رجل دخل عليه رمضان ثم انْسَلَخَ ولم يُغْفَرْ لَه، ورَغِمَ أنفُ رجل أدْرَك أبويه أو أحدَهما وهما حيٌّ ولم يدْخِلاهُ الجنة، وَرَغِمَ أنفُ رَجُلٍ ذُكرتُ [عنده] ولم يُصلِّ عليَّ» .\nأخرجه الترمذي، وهذا لفظه: قَدَّمَ الصلاة على النبي، ثم الصوم، وبعده الوالدين، وقال في حديثه: «ورَغم أنف رجل أدرك عنده أبواه الكِبَر ⦗٧٠٣⦘ فلم يُدْخِلاه الجنة» قال الراوي: وأظنه قال: «أو أحدُهما» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (رغم أنف رجل) أرغم الله أنفه: إذا ألصقه بالرَّغام وهو التراب، أي: أذلَّه الله.\n_________\n(١) رواه الترمذي رقم (٣٥٣٩) في الدعوات، باب رقم (١١٠)، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٥٤) . والترمذي (٣٥٤٥) قال: حدثنا أحمد بن إبراهيم الدورقي.\nكلاهما - أحمد بن حنبل، وأحمد بن إبراهيم الدورقي - قالا: حدثنا ربعي بن إبراهيم، قال: أحمد بن حنبل: وهو أخو إسماعيل بن إبراهيم يعني ابن علية، وكان يفضل على أخيه، عن عبد الرحمن بن إسحاق، عن سعد بن أبي سعيد، فذكره.","vol":"11","page":702},{"text":"٩٣٥٦ - (م د) أنس بن مالك - ﵁ - أن رَجُلًا قال: «يا رسولَ الله، أيْنَ أبي؟ قال: في النار، فَلَمَّا قَفَّى (١) دعاه فقال: إن أبي وأباك في النار» أخرجه مسلم وأبو داود (٢) .\n_________\n(١) أي: ولي قفاه منصرفًا.\n(٢) رواه مسلم رقم (٢٠٣) في الإيمان، باب بيان أن من مات على الكفر فهو في النار ولا تناله شفاعة ولا تنفعه قرابة المقربين، وأبو داود رقم (٤٧١٨) في السنة، باب في ذراري المشركين، وانظر \" شرح مسلم \" للنووي، و\" عون المعبود \" شرح سنن أبي داود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/١١٩) قال: حدثنا وكيع. وفي (٣/٢٦٨) قال:حدثنا عثمان. ومسلم (١/١٣٢) قال:حدثنا أبو بكر بن أبي شيبة، قال:حدثنا عفان، وأبو داود (٤٧١٨) قال:حدثنا موسى بن إسماعيل.\nثلاثتهم - وكيع، وعفان، وموسى - عن حماد بن سلمة، عن ثابت، فذكره.","vol":"11","page":703},{"text":"٩٣٥٧ - (خ م س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «رأى عيسى رَجُلًا يَسْرِق، فقال له: أسرقتَ؟ قال: كلا والذي لا إله إلا هو، فقال عيسى: آمنت بالله، وكَذَّبتُ عيني» . أخرجه البخاري ومسلم والنسائي (١) .\n_________\n(١) رواه البخاري ٦ / ٣٥٤ في الأنبياء، باب قول الله تعالى: ﴿واذكر في الكتاب مريم إذا انتبذت من أهلها﴾، ومسلم رقم (٢٣٦٨) في الفضائل، باب فضائل عيسى ﵇، والنسائي ٨ / ٢٤٩ في القضاة، باب كيف يستحلف الحاكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٤) والبخاري (٤/٢٠٣) قال:حدثنا عبد الله بن محمد، ومسلم (٧/٩٧) قال:حدثني محمد بن رافع..\nثلاثتهم - أحمد، وعبد الله، وابن رافع - عن عبد الرزاق. قال:حدثنا معمر،.عن همام بن منبه- فذكره.\nأخرجه ابن ماجة (٢١٠٢) قال: حدثنا يعقوب بن حميد بن كاسب قال:حدثنا حاتم بن إسماعيل بن عن أبي بكر بن يحيى بن النضر، عن أبيه فذكره..\nأخرجه أحمد (٢/٣٨٣) قال:حدثنا عفان، قال: حدثنا حماد بن سلمة، عن حميد الطويل، عن الحسن ووغيره، فذكراه.","vol":"11","page":703},{"text":"٩٣٥٨ - () مالك بن أنس – ﵀ - قال: بلغني أنَّ رجلًا من بعض الفقهاء كتب إلى ابن الزبير - ﵁ - يقول: «ألا إنَّ لأهل التقوى علامات ⦗٧٠٤⦘ يُعرَفون بها، ويَعْرفونها من أنفسهم: مَن رَضِيَ بالقضاء، وَصَبَر على البلاء، وشكر على النعماء، وصَدَق في اللسان، ووفى بالوعد والعهد، وتلا لأحكام القرآن، وإنما الإمام سُوقٌ مِنَ الأسواق، فإن كان من أهل الحق حَمَلَ إليه أهلُ الحقِّ حقَّهم، وإن كان من أهل الباطل حمل إليه أهل الباطل باطلهم» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه الموطأ، ولم نجده عنده، وهو منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n لم أقف عليه.","vol":"11","page":703},{"text":"<span data-type=\"title\" id=toc-2087>الفصل الثاني: في أحاديث مشتركة بين آفات النفس</span>، وهي ثلاثة عشر نوعًا\n<span data-type=\"title\" id=toc-2088>نوع أول</span>\n٩٣٥٩ - (خ م د س) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ثلاثة لا يُكَلِّمهم الله يوم القيامة، ولا ينظر إليهم، ولا يزكيهم، ولهم عذاب أليم: رَجُلٌ على فَضْل ماءٍ بِفَلاةٍ يمنعه من ابن السبيل - زاد في رواية: يقول الله: اليومَ أمْنَعُكَ فَضلي، كما مَنَعتَ فضلَ ما لم تعمل يَدَاك - ورَجُلٌ بايعَ رجُلًا سِلعَةً بعد العصر، فَحَلف له بالله لأَخذَها ⦗٧٠٥⦘ بكذا وكذا، فصدَّقه، وأخذها وهي على غير ذلك، ورجل بايَعَ إمامًا لا يبايِعُهُ إلا للدنيا، فإن أعطاه منها ما يريد وفَى له، وإن لم يُعطِه لم يَف له» .\nوفي رواية: «فإن أعطاه منها رضي، وإن لم يُعْطِه منها سَخِطَ» .\nوفي رواية نحوه، وقال: «رجل حَلَف على سِلْعَةٍ لقد أُعْطِي بِهَا أكثر مما أُعْطِيَ وهو كاذب، ورجل حلف على يمين كاذبة بعد العصر لِيقتطعَ بها مال امرئ مسلم، ورجل منع فَضْل ماء، فيقول الله له: اليوم أمنعُكَ فضلي كما منعتَ فَضْل ما لم تعمل يداك» أخرجه البخاري ومسلم والنسائي.\nوفي رواية أبي داود قال: قال رسولُ الله - ﷺ-: «ثلاثة لا يكلِّمهم الله يوم القيامة: رَجُلٌ منعَ ابن السبيل فضلَ ماءٍ عنده، ورجل حلف على سلعةٍ بعد العصر - يعني كاذبًا - ورجل بايع إمامًا، فإن أعطاه وفَى له، وإن لم يعطه لم يف» .\nوفي أخرى له بمعناه، وقال: «ولا يزكِّيهم، ولهم عذاب أليم، وقال في السِّلعة: [بالله] لقد أُعطِيَ بها كذا وكذا، فصدَّقه الآخر فأخذها» (١) .\n_________\n(١) رواه البخاري ٥ / ٢٥ في الحرث والمزارعة، باب من قال: إن صاحب الماء أحق بالماء حتى يروى، وفي الحيل، باب ما يكره من الاحتيال في البيوع ولا يمنع فضل الماء ليمنع به فضل الكلأ، ومسلم رقم (١٠٨) في الإيمان، باب غلظ تحريم إسبال الإزار والمن بالعطية وتنفيق السلعة بالحلف، وأبو داود رقم (٣٤٧٤) و(٣٤٧٥) في البيوع، باب في منع الماء، والنسائي ٧ / ٢٤٧ في البيوع، باب الحلف الواجب للخديعة في البيع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٢/٢٥٣) قال: حدثنا أبو معاوية. وفي (٢/٤٨٠) قال: حدثنا وكيع. والبخاري (٣/١٤٥) قال: حدثنا موسى بن إسماعيل، قال: حدثنا عبد الواحد بن زياد. وفي: (٣/٢٣٣) قال: حدثنا علي بن عبد الله. قال: حدثنا جرير بن عبد الحميد. وفي (٩/٩٨) قال: حدثنا عبدان، عن أبي حمزة ومسلم (١/٧٢) قال: حدثنا أبو بكر بن أبي شيبة، وأبو كريب. قالا: حدثنا أبو معاوية. (ح) وحدثني زهير بن حرب. قال: حدثنا جرير (ح) وحدثنا سعيد بن عمرو الأشعثي. قال: أخبرنا عبثر. وأبو داود (٣٤٧٤) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع. وفي (٣٤٧٥) قال: حدثنا عثمان بن أبي شيبة قال: حدثنا جرير. وابن ماجة (٢٢٠٧ و٢٨٧٠) قال: حدثنا أبو بكر بن أبي شيبة وعلي بن محمد وأحمد بن سنان. قالوا: حدثنا أبو معاوية. والترمذي (١٥٩٥) قال: حدثنا أبو عمار. قال: حدثنا وكيع. والنسائي (٧/٢٤٦) قال: أخبرنا إسحاق بن إبراهيم. قال: أنبأنا جرير.\nستتهم - أبو معاوية الضرير، ووكيع، وعبد الواحد بن زياد، وجرير بن عبد الحميد، وأبوحمزة السكري وعبثر بن القاسم - عن الأعمش.\n٢-وأخرجه البخاري (٣/١٤٨ و٩/١٦٣) قال: حدثنا عبد الله بن محمد. ومسلم (١/٧٢) قال: حدثني عمرو الناقد..\nكلاهما - عبد الله بن محمد، وعمرو الناقد - قالا: حدثنا سفيان، عن عمرو.\nكلاهما - الأعمش، وعمرو بن دينار - عن أبي صالح السمان، فذكره.\n* أخرجه البخاري (٣/١٤٨) قال: قال علي: حدثنا سفيان غير مرة، عن عمرو، سمع أبا صالح، يبلغ به النبي -ﷺ-. مرسل.\n* في رواية عمرو الناقد، عن سفيان: «عن عمرو، عن أبي صالح، عن أبي هريرة. قال: أراه مرفوعا» .","vol":"11","page":704},{"text":"٩٣٦٠ - (م د ت س) أبو ذر الغفاري - ﵁ - قال: قال رسولُ الله - ﷺ-: «ثلاثة لا يكلِّمهم الله يوم القيامة، ولا ينظر إليهم، ولا يزكِّيهم، ولهم عذاب أليم، قال: فقرأها رسولُ الله - ﷺ- ثلاث مرات، فقلت: خابوا وخَسِرُوا، مَنْ هُم يا رسول الله؟ قال: المسبِلُ، والمنَّان، والمُنَفِّقُ سِلعتَهُ بالحلف الكاذب» أخرجه مسلم وأبو داود والترمذي.\nوزاد أبو داود في بعض طرقه: «والمنَّان الذي لا يُعطي شيئًا إلا مِنَّة» .\nوفي رواية النسائي «المسْبِلُ إزارَهُ، والمُنَفِّقَ سلعتَه بالحلف الكاذب، والمنَّان عطاءه» .\nوفي أخرى له «والمنَّان بما أعطى، والمسبل إزاره، والمُنَفِّق سلعتَه بالحلف الكاذب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المسبل): الذي يسبل إزاره إذا مشى تكبُّرًا أو فَخْرًا.\n(المنّان): الذي يَمُنّ بصنيعه وعطائه، أو هو من النقص والبخس.\n_________\n(١) رواه مسلم رقم (١٠٦) في الإيمان، باب بيان غلظ تحريم إسبال الإزار والمن بالعطية وتنفيق السلعة بالحلف، وأبو داود رقم (٤٠٨٧) و(٤٠٨٨) في اللباس، باب ما جاء في إسبال الإزار، والترمذي رقم (١٢١١) في البيوع، باب ما جاء فيمن حلف على سلعة كاذبًا، والنسائي ٧ / ٢٤٥ في البيوع، باب المنفق سلعته بالحلف الكاذب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/١٤٨) قال:حدثنا عفان، قال:حدثنا شعبة. قال:علي بن مدرك أخبرني، قال: سمعت أبا زرعة. وفي (٥/١٥٨) قال:حدثنا وكيع، قال:حدثنا الأعمش، عن رجل. وفي (٥/١٥٨ و١٦٨) قال:حدثنا محمد بن جعفر، قال:حدثنا شعبة، عن سليمان، قال:سمعت سليمان بن مسهر. وفي (٥/١٥٨) قال حدثنا عبد الرحمن، قال:حدثنا سفيان (ح) وعبد الرزاق قال: أخبرنا سفيان، عن الأعمش، عن سليمان بن مسهر. وفي (٥/١٦٢) قال:حدثنا محمد بن جعفر، قال: حدثنا شعبة، عن علي بن مدرك، عن أبي زرعة. وفي (٥/١٥٨و ١٧٧) قال:حدثنا وكيع، قال:حدثنا المسعودي، عن علي بن مدرك، والدارمي (٢٦٠٨) قال: أخبرنا أبو الوليد وحجاج، قالا:حدثنا شعبة، قال:حدثني علي بن مدرك، قال:سمعت أبا زرعة. ومسلم (١/٧١) قال:حدثنا أبو بكر بن أبي شيبة، ومحمد بن المثنى، وابن بشار، قالوا:حدثنا محمد بن جعفر عن شعبة، عن علي بن مدرك، عن أبي زرعة (ح) وحدثني أبو بكر بن خلاد الباهلي، قال: حدثنا يحيى وهو القطان، قال: حدثنا سفيان، قال:حدثنا سليمان الأعمش عن سليمان بن مسهر. (ح) وحدثنيه بشر بن خالد، قال:حدثنا محمد، يعني بن جعفر، عن شعبة، قال:سمعت سليمان، عن سليمان بن مسهر، وأبو داود (٠٨٧/٤) قال:حدثنا حفص بن عمر. قال:حدثنا شعبة، عن علي بن مدرك، عن أبي زرعة بن عمرو بن جرير، وفي (٤٠٨٨) قال:حدثنا مسدد قال:حدثنا يحيى عن سفيان، عن الأعمش، عن سليمان بن مسهر، وابن ماجة (٢٢٠٨) قال:حدثنا علي بن محمد، ومحمد بن إسماعيل قالا:حدثنا وكيع، عن المسعودي، عن علي بن مدرك. (ح) وحدثنا محمد بن بشار، قال:حدثنا محمد بن جعفر قال:حدثنا شعبة، عن علي بن مدرك، عن أبي زرعة بن عمرو بن جرير، والترمذي (١٢١١) قال: حدثنا محمود بن غيلان، قال:حدثنا أبو داود، قال: أنبأنا شعبة قال: أخبرني علي بن مدرك، قال:سمعت أبا زرعة بن عمرو بن جرير والنسائي (٥/٨١و٧/٢٤٥) قال: أخبرنا محمد بن بشار، عن محمد، قال:حدثنا شعبة وعن علي بن مدرك عن أبي زرعة بن عمرو ابن جرير، وفي (٥/٨١ و٨/٢٠٨) قال: أخبرنا بشر بن خالد، قال:حدثنا غندر، عن شعبة، قال: سمعت سليمان -وهو الأعمش - وعن سليمان بن مسهر، وفي (٧/٢٤٦) قال: أخبرنا عمرو بن علي، قال:حدثنا يحيى، قال:حدثنا سفيان، قال:حدثني سليمان الأعمش، عن سليمان ابن مسهر.\nثلاثتهم - أبو زرعة، وعلي بن مدرك، وسليمان بن مسهر - عن خرشة بن الحر، فذكره.","vol":"11","page":706},{"text":"٩٣٦١ - (م س) أبو هريرة - ﵁ - قال: قال رسولُ الله ⦗٧٠٧⦘ ﷺ-: «ثلاثة لا ينظر الله إليهم يوم القيامة، ولا يزكِّيهم، ولهم عذاب أليم: شيخٌ زانٍ، ومَلِك كذَّاب، وعائِلٌ مستكبِر» أخرجه مسلم.\nوعند النسائي: «ثلاثة لا يكلِّمهم الله يوم القيامة: الشيخُ الزاني، والعائل المزْهُوُّ، والإمام الكذَّاب» .\nوفي رواية قال: «أربعة يبغضهمُ الله: البَيّاعُ الحلافُ، والفقير المختال، والشيخ الزاني، والإمام الجائر» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العائل): الذي له عيال يحتاج أن يقومَ بأمورهم.\n(المزْهُوُّ): هو الذي يُعجَب بنفسه كِبْرًا وفَخْرًا، زُهِيَ الرجل فهو مزهوٌّ، ويقال: زها الرجل، والأول أكثر.\n_________\n(١) رواه مسلم (١٠٧) في الإيمان، باب بيان غلظ تحريم إسبال الإزار والمن بالعطية وتنفيق السلعة بالحلف، والنسائي ٦ / ٨٦ في الزكاة، باب الفقير المختال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٤٨٠) قال: حدثنا وكيع. ومسلم (١/٧٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع وأبو معاوية. والنسائي في الكبرى (تحفة الأشراف) (١٠/١٣٤٠٦) عن عبد الرحمن بن محمد بن سلام، عن محمد بن ربيعة. (ح) وعن أبي كريب، عن أبي معاوية.\nثلاثتهم - وكيع، وأبو معاوية، ومحمد بن ربيعة - عن الأعمش، عن أبي حازم، فذكره.","vol":"11","page":706},{"text":"٩٣٦٢ - (س) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «ثلاثة لا ينظر الله إليهم يوم القيامة: العاقُّ لوالديه، والمرأةُ المترجِّلة، والدَّيُّوث، وثلاثة لا يدخلون الجنة: العاقُّ لوالديه، والمدمن الخمر، والمنَّان بما أعطى» أخرجه النسائي (١) .\n⦗٧٠٨⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المرأة المترجِّلة): التي تتشبَّه بالرجال في هيئتهم وأفعالهم.\n(الدَّيُّوث من الرجال): هو الذي لا غَيرة له ولا حَمِيَّة.\n_________\n(١) ٥ / ٨٠ في الزكاة، باب المنان بما أعطى، ورواه أيضًا أحمد في \" المسند \"، والحاكم في \" المستدرك \"، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٣٤) (٦١٨٠) قال: حدثنا يعقوب، قال: حدثنا عاصم بن محمد، يعني ابن زيد عبد الله بن عمر بن الخطاب. والنسائي (٥/٨٠) قال: أخبرنا عمرو بن علي، قال: حدثنا يزيد بن زريع.\nكلاهما - عاصم، ويزيد - عن عمر بن محمد، عن عبد الله بن يسار مولى ابن عمر، عن سالم بن عبد الله، فذكره.\n* أخرجه أحمد (٢/٦٩) (٥٣٧٢) و(٢/١٢٨) (٦١١٣) قال: حدثنا يعقوب، قال: حدثنا أبي، عن الوليد ابن كثير، عن قطن بن وهب بن عويمر بن الأجدع، عمن حدثه، عن سالم بن عبد الله بن عمر، أنه سمعه يقول: حدثني عبد الله بن عمر أن رسول الله -ﷺ- قال: «ثلاثة قد حرم الله - ﵎ - عليهم الجنة: مدمن الخمر، والعاق، والديوث الذي يقر في أهله الخبث» .","vol":"11","page":707},{"text":"٩٣٦٣ - (س) عبد الله بن عمرو بن العاص - ﵄ - أن النبيَّ - ﷺ- قال: «لا يدخل الجنة مَنَّان، ولا عاقٌّ، ولا مُدْمِنُ خَمْر» أخرجه النسائي (١) .\n_________\n(١) ٨ / ٣١٨ في الأشربة، باب الرواية في المدمنين في الخمر، وهو حديث حسن يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٠١) (٦٨٨٢) قال:حدثنا محمد بن جعفر. (ح) وحجاج. والدارمي (٢١٠٠) قال: حدثنا أحمد بن الحجاج، قال: حدثنا عبد الرحمن بن مهدي. والنسائي (٨/٣١٨) قال: أخبرنا محمد بن بشار، عن محمد، وفي الكبرى (الورقة ٦٤- أ) قال: أخبرنا محمود بن غيلان، قال: حدثنا أبو داود.\nأربعتهم - محمد بن جعفر، وحجاج بن محمد، وعبد الرحمن بن مهدي، وأبو داود الطيالسي - عن شعبة، عن منصور، عن سالم بن أبي الجعد، عن نبيط بن شريط، عن جابان، فذكره.\n* وأخرجه أحمد (٢/١٦٤) (٦٥٣٧) قال:حدثنا يزيد، قال: حدثنا همام. وفي (٢/٢٠٣) (٦٨٩٢) قال: حدثنا عبد الرزاق، قال: أخبرنا سفيان، وعبد بن حميد (٣٢٤) قال: أخبرنا يزريد بن هارون، قال: أخبرنا سفيان. والدارمي (٢٠٩٩) قال: أخبرنا محمد بن كثير البصري، قال: حدثنا سفيان والنسائي في الكبرى الورقة ٦٤ - أ) قال: أخبرنا عمرو بن علي، قال:حدثنا يحيى، قال:حدثنا سفيان. (ح) وأخبرني محمد بن قدامة، قال:حدثنا جرير.\nثلاثتهم - همام، وسفيان، وجرير بن عبد الحميد - عن منصور، عن سالم بن أبي الجعد، عن جابان، فذكره. لم يذكر (نبيط بن شريط) .\n* أخرجه النسائي (في الكبرى (الوقة ٦٤ -أ) قال: أخبرنا عمرو بن عثمان، قال:حدثنا بقية، قال: حدثني شعبة، قال:حدثني يزيد بن أبي زياد، عن سالم بن أبي الجعد، عن عبد الله بن عمرو، فذكره. لم يذكر (نبيط بن شريط) ولا (جابان) .\n* أخرجه النسائي في الكبرى الورقة (٦٤-أ) قال:أخبرنا محمد بن بشار، قال:حدثنا محمد، قال: حدثنا شعبة، عن الحكم، عن سالم بن أبي الجعد، أن عبد الله قال. فذكره موقوفا. ولم ينسب (عبد الله) وفي رواية محمد بن جعفر غندر، عند أحمد (٦٨٨٢) .أسماه نبيط بن سميط.\n* في رواية سفيان. وفي رواية أبي داود عن شعبة: «ولا ولد زانية» .\n* قال النسائي: لا نعلم أحدا تابع شعبة على نبيط بن شريط تحفة الأشراف (٨٦١٢) .","vol":"11","page":708},{"text":"٩٣٦٤ - (خ) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «قال الله تعالى: ثلاثةٌ أنا خَصْمهم يوم القيامة: رجل أعطَى بي ثم غَدَر، ورجل باع حرًّا ثم أكل ثمنه، ورجل استأجر أجيرًا واستوفَى منه العمل ولم يُوفِّه (١) أجْرَه» أخرجه البخاري (٢) .\n_________\n(١) في نسخ البخاري المطبوعة: ولم يعطه.\n(٢) ٤ / ٣٤٦ في البيوع، باب إثم من باع حرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٥٨) قال:حدثنا إسحاق. والبخاري (٣/١٠٨) قال:حدثني بشر بن مرحوم. وفي (٣/١١٨) قال حدثنا يوسف بن محمد، وابن ماجة (٢٤٤٢) قال:حدثنا سويد بن سعيد أربعتهم - إسحاق بن عيسى، وبشر، ويوسف، وسويد - عن يحيى بن سليم، عن إسماعيل بن أمية، عن سعيد بن أبي سعيد المقبري - فذكره.","vol":"11","page":708},{"text":"<span data-type=\"title\" id=toc-2089>نوع ثان</span>\n٩٣٦٥ - (خ ت) سهل بن سعد الساعدي - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ يَضْمَنْ لِي ما بين رجليه، وما بين لحْيَيه أَضْمَنْ له الجنة» أخرجه البخاري والترمذي (١) .\n_________\n(١) رواه البخاري ١١ / ٢٦٤ في الرقاق، باب حفظ اللسان، وفي المحاربين، باب فضل من ترك الفواحش، والترمذي رقم (٢٤١٠) في الزهد، باب ما جاء في حفظ اللسان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٣٣) قال:حدثنا عفان. والبخاري (٨/١٢٥) قال:حدثنا محمد بن أبي بكر المقدمي. وفي (٨/٢٠٣) قال:حدثنا محمد بن أبي بكر. (ح) وحدثني خليفة. والترمذي (٢٤٠٨) قال:حدثنا محمد بن عبد الأعلى الصنعاني.\nأربعتهم - عفان، ومحمد بن أبي بكر، وخليفة، والصنعاني - قالوا:حدثنا عمر بن علي، سمع أبا حازم، فذكره.","vol":"11","page":708},{"text":"٩٣٦٦ - (ت) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ وَقَاهُ الله شَرَّ ما بين لَحْيَيْه، وشرَّ ما بين رِجْلَيْه، دخل الجنة» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤١١) في الزهد، باب ما جاء في حفظ اللسان، وهو حديث حسن، يشهد له الحديث الذي بعده، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٤٠٩) قال:حدثنا أبو سعيد الأشج، قال: حدثنا أبو خالد الأحمر، عن ابن عجلان، عن أبي حازم، فذكره.\nوقال الترمذي:حديث حسن غريب.","vol":"11","page":709},{"text":"٩٣٦٧ - (ط) عطاء بن يسار - ﵀ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ وَقَاهُ الله شَرَّ اثنتين وَلَج الجنة، فقال رجل: يا رسول الله، ألا تخبرنا (١)؟ فَسَكَتَ رسولُ الله - ﷺ-، فأعاد رسولُ الله - ﷺ- مقالته، فقال الرجل: ألا تخبرنا (١) يا رسول الله؟ ثم قال رسولُ الله - ﷺ- مثل ذلك أيضًا، ثم ذهب الرجل يقول مثلَ مقالته الأولى، فأسكته رجل إلى جنبه، قال رسولُ الله - ﷺ-: مَنْ وَقَاهُ الله شَرَّ اثنتين وَلَجَ الجنة: ما بين لَحْيَيْه، وما بين رِجْلَيْه، ما بين لَحيَيْه وما بين رِجْلَيْه [ما بين لَحْيَيْه وما بين رِجْلَيْه]» أخرجه الموطأ (٢) .\n_________\n(١) وفي بعض النسخ: لا تخبرنا، بلفظ النهي.\n(٢) ٢ / ٩٨٧ و٩٨٨ مرسلًا، في الكلام، باب ما جاء فيما يخاف من اللسان، ولكن يشهد له معنى الحديث الذي قبله عند الترمذي من حديث أبي هريرة ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك بشرح الموطأ (٤/٥٢١) عن زيد بن أسلم عن عطاء بن يسار. فذكره.","vol":"11","page":709},{"text":"٩٣٦٨ - () أبو برزة (١) - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن أكثر ما أخاف عليكم شهوات الغَيّ، وبُطُونكم، وفروجكم، ومُضلاَّت الفِتَن» أخرجه ... (٢) .\n_________\n(١) في المطبوع: أبو ذر، وهو خطأ.\n(٢) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع، أخرجه رزين، وقد رواه أحمد في \" المسند \" ٤ / ٤٢٠ و٤٢٣ ورواه أيضًا البزار والطبراني في معاجيمه الثلاث، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٢٠ و٤٢٣) قال:حدثنا يونس، حدثنا أبو الأشهب، عن علي بن الحكم، عن أبي برزة الأسلمي، فذكره.\nقال أبو الأشهب: لا أعلمه إلا عن النبي -ﷺ-.وفي المطبوع: أخرجه رزين.","vol":"11","page":709},{"text":"<span data-type=\"title\" id=toc-2090>نوع ثالث</span>\n٩٣٦٩ - (خ م د ت س) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا يزني الزاني حين يزني وهو مؤمن، ولا يسرِقُ السارق حين يسرِق وهو مؤمن، ولا يشربُ الخمر حين يشربها وهو مؤمن - قال: يعني أبا بكر الراوي عن أبي هريرة وكان أبو هريرة يُلحِق معهنَّ - ولا ينتهِب نُهْبة ذات شَرف يرفع الناس إليه فيها أبصارهم حين ينتهبها وهو مؤمن» .\nوفي رواية مثله، وأسقط منها قوله: «ذاتَ شرف» وأسقط في أخرى «يرفع الناس إليه فيها أبصارهم» وزاد في أخرى «ولا يَغُلُّ أحدُكم حين يَغُلُّ وهو مؤمن، فإيَّاكم إيَّاكم» أخرجه البخاري ومسلم.\nوفي رواية لمسلم زيادة - بعد قوله: «حين يشربها وهو مؤمن» - «والتوبة [معروضة] بَعدُ» لم يزد.\nوأخرج النسائي الأولى والثانية، وأخرج هو وأبو داود رواية مسلم.\nوعند الترمذي قال: «لا يزني الزاني وهو مؤمن، ولا يسرِق وهو مؤمن، ولكن التوبة معروضة» .\nوللنسائي أيضًا قال: «لا يزني الزاني وهو مؤمن، ولا يسرق وهو مؤمن، ولا يشرب الخمر وهو مؤمن ... وذكر رابعة فنسيتها، فإذا ⦗٧١١⦘ فعل ذلك، فقد خلع رِبْقَةَ الإسلام من عُنْقِهِ، فإن تابَ تابَ اللهُ عليه» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يزني الزاني حين يزني وهو مؤمن) قيل معناه: لا يزني وهو كامل الإيمان، وقيل معناه: إن الهوى يغطِّي الإيمان، فصاحب الهوى لا يرى إلا هواه، ولا ينظر إلى إيمانه الناهي له عن ارتكاب الفاحشة، فكأنَّ الإيمان في تلك الحالة قد عُدِمَ، وقال ابن عباس: «الإيمان نَزِهٌ، فإذا أذنب العبد فارقه، فإذا نزع عاد إليه» .\n(نُهبْة ذات شَرف) أي: ذات قدر، فيرفع الناس أبصارهم إليها ينظرونها لِعِظَم قدرها.\n(رِبْقَة الإسلام) يريد بها عصمته وحكمه، وأصل الرِّبقة: العُرْوَةُ تكون في الحبل، يُشَدُّ فيها الجَدْيُ إذا وُلد، فكأنَّ المسلم الملتزم أحكام الدِّين قد جعل عروة الإسلام في عنقه، فإذا فعل فِعْلًا يخرج به عن الإسلام فكأنه قد خلع تلك العروة عن رقبته.\n_________\n(١) رواه البخاري ٥ / ٨٦ في المظالم، باب النهبى بغير إذن صاحبه، وفي الأشربة في فاتحته، وفي الحدود، باب الزنا وشرب الخمر، وفي المحاربين، باب إثم الزناة، ومسلم رقم (٥٧) في الإيمان، باب بيان نقصان الإيمان بالمعاصي ونفيه عن المتلبس بالمعصية، وأبو داود رقم (٤٦٨٩) في السنة، باب الدليل على زيادة الإيمان ونقصانه، والترمذي رقم (٢٦٢٧) في الإيمان، باب ما جاء لا يزني الزاني وهو مؤمن، والنسائي ٨ / ٦٤ في السارق، باب تعظيم السرقة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (١/٥٥) قال: حدثني محمد بن مهران الرازي، قال: أخبرني عيسى بن يونس، والنسائي (٨/٣١٣) قال: أخبرنا إسحاق بن إبراهيم، قال: حدثنا الوليد بن مسلم. وفي الكبرى الورقة (٩٣- أ) قال: أخبرنا العباس بن الوليد بن مزيد البيروتي، قال: أخبرني أبي.\nثلاثتهم - عيسى بن يونس، والوليد بن مسلم، والوليد بن مزيد - عن الأوزاعي، قال: حدثني الزهري، قال: حدثني سعيد بن المسيب وأبو سلمة بن عبد الرحمن، وأبو بكر عبد الرحمن، فذكروه.\n* وأخرجه الدارمي (٢٠٠٠) قال: أخبرنا أبو المغيرة، قال: حدثنا الأوزاعي. والبخاري (٣/١٧٨) قال: حدثنا سعيد بن عفير، قال: حدثني الليث، قال: حدثنا عقيل. وفي (٧/١٣٥) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب، قال: أخبرني يونس. وفي (٨/١٩٥) قال: حدثني يحيى بن بكير، قال: حدثنا الليث، عن عقيل. ومسلم (١/٥٤) قال: حدثني حرملة بن يحيى بن عبد الله بن عمران التجبيي، قال: أنبأنا ابن وهب، قال: أخبرني يونس. (ح) وحدثني عبد الملك بن شعيب بن الليث بن سعد، قال: حدثني أبي، عن جدي، قال: حدثني عقيل بن خالد. والنسائي في الكبرى (الورقة ٢٦٢٥) قال: حدثنا أحمد بن منيع، قال: حدثنا عبيدة بن حميد. والنسائي (٨/٦٤) قال: أخبرنا محمد بن المثنى، قال: حدثنا بن أبي عدي، عن شعبة (ح) وأنبأنا أحمد بن سيار، قال: حدثنا عبد الله بن عثمان، عن أبي حمزة.\nخمستهم - سفيان، وشعبة، وأبو إسحاق الفزاري، وعبيدة، وأبو حمزة السكري - عن سليمان الأعمش..\n٢- وأخرجه النسائي (٨/٦٤) قال: أخبرنا الربيع بن سليمان، قال: حدثنا شعيب بن الليث، قال: حدثنا الليث، عن ابن عجلان، عن القعقاع.\nكلاهما - الأعمش، والقعقاع - عن ذكوان أبي صالح، فذكره.\n* أخرجه النسائي (٨/٦٥) قال: أخبرنا محمد بن يحيى بن المروزي أبو علي، قال: حدثنا عبد الله بن عثمان، عن أبي حمزة، عن يزيد، وهو بن أبي زياد عن أبي صالح، عن أبي هريرة، قال: «لايزني الزاني حين يزني وهو مؤمن، ولا يسرق وهو مؤمن، ولا يشرب الخمر وهو مؤمن، وذكر رابعة فنسيتها، فإذا فعل ذلك خلع ربقة الإسلام من عنقه، فإن تاب تاب الله عليه.» موقوف.","vol":"11","page":710},{"text":"٩٣٧٠ - (خ س) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «لا يزني الزاني حين يزني وهو مؤمن، ولا يشرب الخمر حين يشربها وهو مؤمن، ولا يسرقُ حين يسرق وهو مؤمن» . قال ابن عباس: «تفسيره: يُنزَع منه الإيمان، لأن الإيمان نَزِهٌ، فإذا أَذْنَبَ العبد فارقه، فإذا نزع عاد إليه هكذا - وشبَّك بين أصابعه، ثم فَرَّقَها» أخرجه البخاري.\nوزاد النسائي «ولا يَقْتُل وهو مؤمن» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (نزع عن الأمر): إذا أقلع عنه وفارقه.\n_________\n(١) رواه البخاري ١٢ / ٧١ في الحدود، باب السارق حين يسرق، وفي المحاربين، باب إثم الزناة، والنسائي ٨ / ٦٣ و٦٤ في القسامة، باب تأويل قوله تعالى: ﴿ومن يقتل مؤمنًا متعمدًا﴾ .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/١٩٧) قال:حدثني عمرو بن علي، قال:حدثنا عبد الله بن داود. وفي (٨/٢٠٣) قال:حدثنا محمد بن المثنى، قال: أخبرنا إسحاق بن يوسف. والنسائي (٨/٦٣) قال: أخبرنا عبد الرحمن بن محمد بن سلام، قال:حدثنا إسحاق الأزرق.\nكلاهما - عبد الله، وإسحاق - عن فضيل بن غزوان.\nوأخرجه النسائي في الكبرى (تحفة الأشراف) (٦٠٩٢) عن قتيبة، عن الجنيد أبي عبد الله الحجام، عن زيد الحجام، أبي أسامة.\nكلاهما - فضيل، وزيد - عن عكرمة، فذكره.","vol":"11","page":712},{"text":"٩٣٧١ - (ت د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إِذا زنى الرجل خرج منه الإيمان، وكان عليه كالظُّلة، فإذا أقلع رجع إليه الإيمان» أخرجه أبو داود.\nوفي رواية الترمذي «خرج منه الإيمان، وكان فوقَ رأسِه كالظُّلَّة، فإذا خرج من ذلك العمل عاد إليه الإيمان» (١) .\nقال محمد الباقر: تفسيره: يخرجُ من الإيمان إلى الإسلام.\n_________\n(١) رواه أبو داود رقم (٤٦٩٠) في السنة، باب الدليل على زيادة الإيمان ونقصانه، والترمذي رقم (٢٦٢٧) في الإيمان، باب ما جاء لا يزني الزاني وهو مؤمن، وإسناده صحيح، وصححه الحاكم ١ / ٢٢ ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٦٩٠) قال:حدثنا إسحاق بن سويد الرملي، قال:حدثنا ابن أبي مريم، قال: أخبرنا نافع -يعني ابن يزيد - قال:حدثني ابن الهاد أن سعيد بن أبي سعيد المقبري حدثه، فذكره.\nوأخرجه الترمذي معلقا عن أبي هريرة (٢٦٢٥) وقال: حديث أبي هريرة حديث حسن صحيح غريب من هذا الوجه.","vol":"11","page":712},{"text":"<span data-type=\"title\" id=toc-2091>نوع رابع</span>\n٩٣٧٢ - (خ م) جندب بن عبد الله - ﵁ - قال: قال رسولُ الله - ﷺ-: «من سَمَّع سَمَّع الله به، ومَنْ يرائي يرائي الله به» . أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سمّع فلان بفلان): إذا فضحه وأظهر عيبًا كان يستره، ومن فعل ذلك بالناس فإن الله يفعل به مثله، بأن يهتكه ويكشف عيوبه إلى الناس في الدنيا والآخرة، ويجوز أن يريد بالتسميع: الرياء، وهو أن يفعل الإنسان فعلًا صالحًا في السِّر، ثم يظهره ليسمعه الناس، ويُحْمَدَ عليه، فيفسد صالح عمله بالرياء الواقع بإظهاره، فإن الله يُسَمِّع به، ويظهر إلى الناس غرضه من طلب الرياء، وأن عمله لم يكن خالصًا، ويجوز أن يريد «من سمَّع الناس» بأن نسب إلي نفسه عملًا صالحًا لم يفعله، وادَّعى خيرًا لم يصنعه، فإن الله يفضحه ويظهر كذبه، فَيُسمِّع الناس بغرضه الفاسد.\n_________\n(١) رواه البخاري ١١ / ٢٨٨ في الرقاق، باب الرياء والسمعة، ومسلم رقم (٢٩٨٧) في الزهد، باب من أشرك في عمله غير الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٧٧٨) .ومسلم (٨/٢٢٣) قال: حدثنا سعيد بن عمرو الأشعثي. (ح) وحدثناه ابن أبي عمر.\nثلاثتهم - الحميدي، وسعيد، وابن أبي عمر - قال سعيد: أخبرنا. قال الآخران: حدثنا سفيان، قال: حدثنا الصدوق الأمين الوليد بن حرب.\n٢- وأخرجه أحمد (٤/٣١٣) قال: وكيع، وعبد الرحمن. والبخاري (٨/١٣٠) قال:حدثنا مسدد، قال: حدثنا يحيى. (ح) وحدثنا أبو نعيم. ومسلم (٨/٢٢٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا وكيع (ح) وحدثنا إسحاق بن إبراهيم، قال: حدثنا الملائي. وابن ماجة (٤٢٠٧) قال: حدثنا هارون بن إسحاق، قال:حدثني محمد بن عبد الوهاب.\nخمستهم - وكيع، وعبد الرحمن، ويحيى، وأبو نعيم الملائي، ومحمد بن عبد الوهاب - عن سفيان.\nكلاهما - الوليد، وسفيان - عن سلمة بن كهيل، فذكره.","vol":"11","page":713},{"text":"٩٣٧٣ - (م) عبد الله بن عباس - ﵄ - أن النبيَّ - ﷺ- قال: «مَنْ سَمَّع سَمَّع الله به، ومن راءَى راءَى الله بهِ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٨٦) في الزهد، باب من أشرك في عمله غير الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/٢٢٣) .والنسائي في الكبرى تحفة الأشراف (٥٦١٦) عن محمد بن علي بن ميمون.\nكلاهما - مسلم، ومحمد - عن عمر بن حفص بن غياث قال: حدثني أبي، عن إسماعيل بن سميع عن مسلم البطين، عن سعيد بن جبير، فذكره.","vol":"11","page":713},{"text":"٩٣٧٤ - (ت) أبو سعيد الخدري - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ يُرَائي يرائي الله به، ومَنْ يُسَمِّع يسمع الله به» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣٨٢) في الزهد، باب ما جاء في الرياء والسمعة، وهو حديث صحيح يشهد له الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٣/٤٠) . والترمذي (٢٣٨١) قال:حدثنا أبوكريب.\nكلاهما- أحمد، وأبو كريب - عن معاوية بن هشام، قال:حدثنا شيبان، عن فراس.\n٢-وأخرجه ابن ماجة (٤٢٠٦) قال:حدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا:حدثنا بكر بن عبد الرحمن قال:حدثنا عيسى بن المختار، عن محمد بن أبي ليلى.\nكلاهما - فراس، وابن أبي ليلى - عن عطية العوفي، فذكره.","vol":"11","page":714},{"text":"٩٣٧٥ – [(ت) جرير بن عبد الله - ﵁ - قال:] قال رسولُ الله - ﷺ-: «مَنْ لا يَرْحَمِ الناس لا يرحمه الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٢٣) في البر والصلة، باب بيان ما جاء في رحمة الناس، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، قال: وفي الباب عن عبد الرحمن بن عوف، وأبي سعيد، وابن عمر، وأبي هريرة، وعبد الله بن عمرو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٣٥٨) قال:حدثنا ابن نمير. وفي (٤/٣٥٨و٣٦٢) قال: حدثنا أبو معاوية. وفي (٤/٣٥٨) أيضا قال:حدثنا محمد بن عبيد. والبخاري (٨/١٢) وفي الأدب المفرد (٣٧٠) قال:حدثنا عمر بن حفص قال:حدثنا أبي.\nأربعتهم - ابن نمير، وأبو معاوية، ومحمد بن عبيد، وحفص بن غياث - قالوا:حدثنا الأعمش، عن زيد ابن وهب، فذكره.\n* وأخرجه البخاري (٩/١٤١) وفي الأدب المفرد (٩٦) قال:حدثنا محمد بن سلام، قال: أخبرنا أبو معاوية. ومسلم (٧/٧٧) قال:حدثنا زهير بن حرب، وإسحاق بن إبراهيم، كلاهما عن جرير. (ح) وحدثنا إسحاق بن إبراهيم، وعلي بن خشرم، قالا:أخبرنا عيسى بن يونس. (ح) وحدثنا أبو كريب محمد بن العلاء، قال:حدثنا أبو معاوية. (ح) وحدثنا أبو سعيد الأشج، قال:حدثنا حفص بن غياث.\nأربعتهم - أبو معاوية، وجرير، وعيسى، وحفص - عن الأعمش، عن زيد بن وهب، وأبي ظبيان، فذكراه.\n* أخرجه أحمد (٤/٣٥٨) قال:حدثنا محمد بن جعفر، قال:حدثنا شعبة. وفي (٤/٣٥٨) أيضا قال: حدثنا محمد بن عبيد.\nكلاهما - شعبة، وابن عبيد - عن الأعمش، عن أبي ظبيان، عن جرير، فذكره. ليس فيه (زيد بن وهب) .","vol":"11","page":714},{"text":"<span data-type=\"title\" id=toc-2092>نوع خامس</span>\n٩٣٧٦ - (م) جابر بن عبد الله - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «اتقوا الظلم، فإن الظُّلم ظُلماتٌ يوم القيامة، واتقوا الشُّحّ، فإن الشُّحّ أهلك من كان قبلكم، حملهم على أن سفكوا دِماءهم واستحلّوا محارمهم» . أخرجه مسلم (١) .\n_________\n(١) رقم (٢٥٧٨) في البر والصلة، باب تحريم الظلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣٢٣) قال:حدثنا عبد الرزاق. وعبد بن حميد (١١٤٣) قال:حدثنا عبد الملك بن عمرو، والبخاري في الأدب المفرد (٤٨٣) قال:حدثنا بشر، قال: حدثنا عبد الله. وفي (٤٨٨) قال:حدثنا عبد الله بن مسلمة. ومسلم (٨/١٨) قال: حدثنا عبد الله بن مسلمة بن قعنب.\nأربعتهم - عبد الرزاق، وعبد الملك، وعبد الله بن المبارك، وعبد الله بن مسلمة - قالوا:حدثنا داود بن قيس، عن عبيد الله بن مقسم، فذكره.","vol":"11","page":714},{"text":"٩٣٧٧ - (خ م ت) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «الظُّلم ظُلمات يوم القيامة» . أخرجه البخاري ومسلم والترمذي (١) .\n_________\n(١) رواه البخاري ٥ / ٧٣ في المظالم، باب الظلم ظلمات يوم القيامة، ومسلم رقم (٢٥٧٩) في البر، باب تحريم الظلم، والترمذي رقم (٢٠٣١) في البر، باب ما جاء في الظلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/١٣٧) (٦٢١٠) قال:حدثنا موسى بن داود. وفي (٢/١٥٦) (٦٤٤٦) قال: حدثنا أبو سعيد. والبخاري (٣/١٦٩) وفي الأدب المفرد (٤٨٥) قال:حدثنا أحمد بن يونس. ومسلم (٨/١٨) قال: حدثني محمد بن حاتم قال:حدثنا شبابة. والترمذي (٢٠٣٠) قال:حدثنا عباس العنبري، قال:حدثنا أبو داود الطيالسي.\nخمستهم - موسى، وأبو سعيد، وأحمد بن يونس، وشبابة، وأبو داود - عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون، عن عبد الله بن دينار، فذكره.","vol":"11","page":714},{"text":"٩٣٧٨ - (د) أبو هريرة - ﵁ - أن رسولَ الله - ﷺ- قال: «شرَّ ما في الرجل: شُحٌّ هَالِع، وجُبْن خالع» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (شُحٌّ هَالِع) الشُّحّ: أشدُّ البخل، و«الهَلَع»: أشد الجَزَع، والمراد: أن الشحيح يجزع جزعًا شديدًا، ويحزن على درهم يفوته، أو يخرج عن يده، وهذا من باب قولهم: «ليل نائم، ويوم عاصف» أي: ينام فيه، وتعصف فيه الرِّيح، ويحتمل أن يكون قال: «هالع» لمكان «خالع للازدواج» و«الخالع»: الذي كأنه خُلِعَ فؤادُه لشدة خوفه وفَزَعه.\n_________\n(١) رقم (٢٥١١) في الجهاد، باب في الجرأة والجبن، ورواه أيضًا البخاري في \" تاريخه \"، وهو حديث صحيح، وجود إسناده الحافظ العراقي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٠٢) قال:حدثنا عبد الرحمن بن مهدي. وفي (٢/٣٢٠) قال:حدثنا أبو عبد الرحمن. وعبد بن حميد (١٤٢٨) قال:حدثنا عبد الملك وأبو داود (٢٥١١) قال:حدثنا عبد الله بن الجراح، عن عبد الله بن يزيد.\nثلاثتهم - عبد الرحمن بن مهدي، وعبد الملك بن عمرو، وعبد الله بن يزيد أبو عبد الرحمن - عن موسى بن علي بن رباح، قال:سمعت أبي يحدث، عن عبد العزيز بن مروان بن الحكم، فذكره.","vol":"11","page":715},{"text":"<span data-type=\"title\" id=toc-2093>نوع سادس</span>\n٩٣٧٩ - (ت) أبو بكر الصديق - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «ملعونٌ مَنْ ضارَّ مُؤمِنًا، أو مَكَر به» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٤٢) في البر، باب ما جاء في الخيانة والغش، وفي سنده أبو سلمة الكندي، وهو مجهول، وفرقد السبخي وهو لين الحديث، وقال الترمذي: هذا حديث غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٩٤١) قال:حدثنا عبد بن حمد، قال: حدثنا زيد بن الحباب العكلي، قال: حدثني أبو سلمة الكندي، قال:حدثنا فرقد السنجي، عن مرة بن شراحيل الهمداني، فذكره.\nقلت: إسناده ضعيف، أبو سلمة الكندي مجهول، وفرقد السنجي لين الحديث.\nوقال أبوعيسى: حديث غريب.","vol":"11","page":715},{"text":"٩٣٨٠ - (ت) أبو صرمة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَن ضارَّ مؤمنًا ضارَّ الله به، ومَنْ شاقَّ شاقَّ الله عليه» أخرجه الترمذي (١) .\n⦗٧١٦⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المضارَّة): المضرَّة، والمشاقَّة: النِّزاع، فمن ضرَّ بغيره تعدّيًا أو شاقَّه ظلمًا، فإن الله يجازيه على فعله بمثله.\n_________\n(١) رقم (١٩٤١) في البر، باب ما جاء في الخيانة والغش، وفي سنده لؤلؤة مولاة الأنصار، وهي مجهولة. أقول: وللشطر الثاني منه شاهد من حديث أبي تميمة الهجيمي الذي بعده، فهذا الشطر منه حسن، وقد قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٥٣) قال: حدثنا قتيبة بن سعيد. وأبو داود (٣٦٣٥) قال: حدثنا قتيبة بن سعيد.، وابن ماجة (٢٣٤٢) قال: حدثنا محمد بن رمح. والترمذي (١٩٤٠) قال: حدثنا قتيبة.\nكلاهما - قتيبة بن سعيد، ومحمد بن رمح - عن الليث بن سعد، عن يحيى بن سعيد، عن محمد بن يحيى بن حبان، عن لؤلؤة، فذكره.\nوإسناده ضعيف: لجهالة لؤلؤة مولاة الأنصار وقال الترمذي: حديث حسن غريب.","vol":"11","page":715},{"text":"٩٣٨١ - (خ) أبو تميمة [الهجيمي]- ﵀ - قال: «شهدتُ صفوانَ وأصحابه، وجُنْدَب يوصيهم، فقالوا: هل سمعتَ من رسول الله - ﷺ- شيئًا؟ قال: سمعتُ رسولَ الله - ﷺ- يقول: مَنْ سَمّع سَمّع الله به يوم القيامة، ومَنْ شاقّ شاقّ الله عليه يوم القيامة، فقالوا: أوْصنَا، فقال: إنَّ أولَ ما يُنْتِنُ مِنَ الإنسانَ بَطْنُه، فَمَنِ استطاع أن لا يأكل إلا طيِّبًا فليفعل، ومن استطاع أن لا يَحُول بينه وبين الجنة مِلءُ كفٍّ مِنْ دَمٍ أهراقه فليفعل» . أخرجه البخاري (١) .\n_________\n(١) ١٣ / ١١٤ و١١٥ في الأحكام، باب من شاق شق الله عليه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٨٠) قال:حدثنا إسحاق الواسطي، قال:حدثنا خالد، عن الجريري، عن طريف أبي تميمة، فذكره.","vol":"11","page":716},{"text":"<span data-type=\"title\" id=toc-2094>نوع سابع</span>\n٩٣٨٢ - (د ت) أبو بكرة - ﵁ - أن رسولَ الله - ﷺ- قال: «مَا مِنْ ذنب أجدرَ أن يُعَجِّلْ [الله] لصاحبه العقوبةَ في الدنيا، مع ما يُدَّخِر له في الآخرة: مثل البَغي، وقطيعة الرحم» أخرجه الترمذي وأبو داود (١) . ⦗٧١٧⦘\nوزاد رزين «وذلك لأن الله تعالى يقول: ﴿إِنَّمَا بغْيُكم على أنفسكم﴾ [يونس: ٢٣]» .\n_________\n(١) رواه أبو داود رقم (٤٩٠٢)، في الأدب، باب في النهي عن البغي، والترمذي رقم (٢٥١٣) في صفة القيامة، باب رقم (٥٨)، وإسناده صحيح، وقال الترمذي: هذا حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٦) قال: حدثنا يحيى، ووكيع، ويزيد. وفي (٥/٣٨) قال: حدثنا إسماعيل، والبخاري في الأدب المفرد (٢٩) قال: حدثنا عبد الله بن زيد. وفي (٦٧) قال: حدثنا آدم، قال: حدثنا شعبة. وأبو داود (٤٩٠٢) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا ابن علية. وابن ماجة (٤٢١١) قال: حدثنا الحسين بن الحسن المروزي، قال أنبأنا عبد الله بن المبارك وابن علية، والترمذي (٢٥١١) قال: حدثنا علي بن حجر، قال: أخبرنا إسماعيل بن إبراهيم.\nسبعتهم - يحيى، ووكيع، ويزيد، وإسماعيل بن إبراهيم بن علية، وعبد الله بن يزيد، وشعبة، وبن المبارك - عن عيينة بن عبد الرحمن، عن أبيه، فذكره.","vol":"11","page":716},{"text":"٩٣٨٣ - (د) عياض بن حِمار - ﵁ - قال: قال رسولُ الله - ﷺ-: «[إنَّ الله] أوحى إليَّ: أن تواضَعُوا حتى لا يبغي أحدٌ على أحد، ولا يَفْخَرُ أحد على أحد» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٨٩٥) في الأدب، باب في التواضع، وهو حديث صحيح، وهو جزء من حديث طويل رواه مسلم رقم (٢٨٦٥) في صفة الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٤٢٨) .وأبو داود (٤٨٩٥) .\nكلاهما عن أحمد بن حفص بن عبد الله بن راشد السلمي، قال:حدثني أبي، قال:حدثني إبراهيم بن طهمان، عن الحجاج بن حجاج، عن قتادة عن يزيد بن عبد الله، فذكره.\n* رواية أبي داود مختصرة على: «إن الله أوحى إلي أن تواضعوا حتى لايبغي أحد على أحد ولا يفخر أحد على أحد» .","vol":"11","page":717},{"text":"<span data-type=\"title\" id=toc-2095>نوع ثامن</span>\n٩٣٨٤ - (ت) أبو بكر الصديق - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «النار قريبة من كل خَبٍّ بخيل منّان» .\nوفي رواية: «لا يدخل الجنَة خَبٌّ ولا بخيل ولا منَّان» أخرج الترمذي الرواية الثانية (١) .\n_________\n(١) رواه الترمذي رقم (١٩٦٤) في البر، باب ما جاء في البخيل، وفي سنده فرقد السبخي، وهو لين الحديث، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٤) (١٣) قال:حدثنا أبو سعيد مولى بني هاشم، قال:حدثنا صدقة بن موسى صاحب الدقيق. وفي (١/٧) (٣١) قال:حدثنا يزيد، قال: أخبرنا همام. (ح) وعفان، عن همام. وفي (٣٢) قال:حدثنا يزيد بن هارن، قال: أخبرنا صدقة بن موسى. والترمذي (١٩٤٦) قال:حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، عن همام بن يحيى. وفي (١٩٦٣) قال:حدثنا أحمد بن منيع، قال: حدثنا يزيد بن هارون، قال:حدثنا صدقة بن موسى.\nكلاهما - صدقة، وهمام - عن فرقد السبخي، عن مرة الطيب، فذكره.\nرواية همام مختصرة على: «لا يدخل الجنة سيء الملكة» .","vol":"11","page":717},{"text":"٩٣٨٥ - (خ س) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسولُ الله - ﷺ-: «كلوا، وتصدّقوا، والبَسُوا، في غير إسراف ولا مَخيلة» أخرجه النسائي (١) . ⦗٧١٨⦘ وأخرجه البخاري في ترجمة باب (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ولا مَخِيلة) المخيلة والاختيال: العُجْب والكِبْر.\n_________\n(١) ٥ / ٧٩ في الزكاة، باب الاختيال في الصدقة، وهو حديث صحيح.\n(٢) تعليقًا ١٠ / ٢١٥ في اللباس في فاتحته، قال الحافظ في \" الفتح \": وصله أبو داود الطيالسي والحارث بن أبي أسامة في مسنديهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٨١) (٦٦٩٥) قال: حدثنا يزيد بن هارون. وفي (٢/١٨٢) (٦٧٠٨) قال: حدثنا بهز وابن ماجة (٣٦٠٥) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا يزيد بن هارون، والترمذي (٢٨١٩) قال: حدثنا الحسن بن محمد الزعفراني، قال: حدثنا عفان بن مسلم. والنسائي (٥/٧٩) قال: أخبرنا أحمد بن سليمان، قال: حدثنا يزيد.\nثلاثتهم - بهز، ويزيد، وعفان قالوا: حدثنا همام، عن قتادة بن عمرو بن شعيب، عن أبيه، فذكره.\n*الروايات مطولة ومختصرة.","vol":"11","page":717},{"text":"٩٣٨٦ - (خ) عبد الله بن عباس - ﵄ - قال: «كُلْ ما شئت، والْبَسْ ما شئت، ما أخطأتْكَ اثنتان: سَرَفٌ، ومَخِيلة» . أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ١٠ / ٢١٦ في اللباس في فاتحته، قال الحافظ في \" الفتح \": وصله ابن أبي شيبة في \" مصنفه \"، والدينوري في \" المجالسة \" من رواية ابن عيينة عن إبراهيم بن ميسرة عن طاوس عن ابن عباس، وأخرجه عبد الرزاق عن معمر عن ابن طاوس عن أبيه بلفظ: أحل الله الأكل والشرب ما لم يكن سرف أو مخيلة، وكذا أخرجه الطبري من رواية محمد بن ثور عن معمر به.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n رواه البخاري تعليقا في فاتحة كتاب اللباس (١٠/٢٦٤) .","vol":"11","page":718},{"text":"<span data-type=\"title\" id=toc-2096>نوع تاسع</span>\n٩٣٨٧ - (د) عبد الله بن عباس - ﵄ - قال: جاء رجل إلى رسولِ الله - ﷺ- فقال: «يا رسولَ الله، إن أحدَنا يجد في نفسه - يُعَرِّض بالشيء - لأن يكونَ حُمَمة أحبّ إليه من أن يتكلم به، فقال: الله أكبر، الله أكبر، الحمد لله الذي ردَّ كيده إلى الوسوسة» أخرجه أبو داود.\nوفي رواية قال أبو زُمَيْل: قلت لابن عباس: «ما شيءٌ أجده في صدري؟ قال: ما هو؟ قلت: والله لا أتكلَّم به، فقال لي: شيء من شكٍّ؟ ⦗٧١٩⦘ وضَحِك، ثم قال: ما نجا ذلك أحدٌ حتى أنزل الله ﴿فإن كنتَ في شكٍّ مما أنزلنا إِليك فاسأل الذين يقرؤون الكتاب من قبلك﴾ [يونس: ٩٤] ثم قال: إذا وجَدتَ شيئًا من ذلك في نفسك، فقل: هو الأوَّل والآخر، والظَّاهِر والباطن، وهو بكل شيء عليم» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحُمَمة) الفحمة، وجمعها: حُمَم.\n_________\n(١) رقم (٥١١٠) و(٥١١٢) في الأدب، باب في رد الوسوسة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (١/٢٣٥) (٢٠٩٧) قال: حدثنا وكيع، عن سفيان وعبد بن حميد (٧٠٢) قال: أخبرنا عبيد الله بن موسى، عن سفيان. وأبو داود (٥١١٢) قال: حدثنا عثمان بن أبي شيبة، وابن قدامة بن أعين، قالا: حدثنا جرير.\nكلاهما - سفيان، وجرير - عن منصور.\n٢- وأخرجه أحمد (١/٣٤٠) (٣١٦١) قال: حدثنا محمد بن جعفر وحجاج، قالا: حدثنا شعبة. والنسائي في عمل اليوم والليلة (٦٦٨) قال: أخبرنا عمرو بن علي، قال: حدثنا عبد الرحمن، قال: حدثنا سفيان وفي (٦٦٩) قال: أخبرنا محمود بن غيلان، قال: أخبرنا أبو داود، قال: أخبرنا شعبة.\nكلاهما - شعبة، وسفيان - عن منصور والأعمش.\nكلاهما - منصور، والأعمش -عن ذر بن عبد الله، عن عبد الله بن شداد، فذكره.","vol":"11","page":718},{"text":"<span data-type=\"title\" id=toc-2097>نوع عاشر</span>\n٩٣٨٨ - (خ د) عبد الله بن عباس - ﵄ - أنَّ النبيَّ - ﷺ- قال: «مَنْ تَحَلَّمَ بِحُلْمٍ لَمْ يَرَهُ: كُلِّفَ أن يَعْقِدَ بين شعيرتين، ولَنْ يفعل، ومَنِ استمع إلى حديث قوم وهم له كارهون، صُبَّ [في] أُذنيه الآنُك يوم القيامة، وَمَنْ صَوَّر صُورَةً عُذِّبَ، وكلِّف أن يَنْفُخُ فيها الروح، وليس بنافخ» أخرجه البخاري. قال سفيان: وصله لنا أيوب، وفي رواية عن ابن عباس قوله بنحوه.\nوأخرجه أبو داود، قال: «مَنْ صَوَّر صورة، ومَنْ تَحلَّم، ومَنِ استمع» (١) . ⦗٧٢٠⦘[وأخرجه البخاري تعليقًا] بعقب حديث ابن عباس [المذكور] (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الآنُك): الرصاص الأسود.\n_________\n(١) رواه البخاري ١٢ / ٣٧٤ و٣٧٥ في التعبير، باب من كذب في حلمه، وأبو داود رقم (٥٠٢٤) في الأدب، باب ما جاء في الرؤيا، ورواه أيضًا الترمذي رقم (٢٢٨٤) في الرؤيا، باب في الذي يكذب في حلمه.\n(٢) ذكره البخاري تعليقًا ١٢ / ٣٧٦ في التعبير، باب من كذب في حلمه، قال البخاري: وقال شعبة عن أبي هاشم الرماني: سمعت عكرمة قال أبو هريرة، قال الحافظ في \" الفتح \": وقع لنا موصولًا في \" مستخرج الإسماعيلي \" من طريق عبيد الله بن معاذ العنبري عن أبيه عن شعبة عن أبي هاشم بهذا الإسناد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٥٣١) قال: حدثنا سفيان. وأحمد (١/٢١٦) (١٨٦٦) قال: حدثنا عباد بن عباد. وفي (١/٣٥٩) (٣٣٨٣) قال: حدثنا إسماعيل، وعبد بن حميد (٦٠١) قال: حدثنا محمد بن الفضل، قال: حدثنا حماد بن زيد. والبخاري (٩/٥٤) قال: حدثنا علي بن عبد الله، قال: حدثنا سفيان. وفي الأدب المفرد (١١٥٩) قال: حدثنا مسدد، قال: حدثنا إسماعيل، وأبو داود (٥٠٢٤) قال: حدثنا مسدد، وسليمان بن داود، قالا: حدثنا حماد وابن ماجة (٣٩١٦) قال: حدثنا بشر بن هلال الصواف، قال حدثنا عبد الوارث بن سعيد. والترمذي (١٧٥١) قال: حدثنا قتيبة، قال: حدثنا حماد بن زيد،. وفي (٢٢٨٣) قال: حدثنا محمد بن بشار. قال: حدثنا عبد الوهاب، والنسائي (٨/٢١٥) قال: أخبرنا قتيبة، قال: حدثنا حماد.\nستتهم - سفيان، وعباد، وإسماعيل وحماد بن زيد، وعبد الوارث، وعبد الوهاب - عن أيوب.\n٢- وأخرجه أحمد (١/٢٤٦) (٢٢١٣) قال: حدثنا علي بن عاصم. والدارمي (٢٧١١) قال: أخبرنا عمرو بن عون، قال: أخبرنا خالد -يعني ابن عبد الله -والبخاري (٩/٥٤) قال: حدثنا إسحاق، قال: حدثنا خالد.\nكلاهما - علي بن عاصم، وخالد بن عبد الله - عن خالد الحذاء.\nكلاهما- أيوب، وخالد - عن عكرمة، فذكره.\n* الروايات مطولة ومختصرة.","vol":"11","page":719},{"text":"٩٣٨٩ - (خ) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «مَنْ تَحلَّمَ بحُلم لم يره كُلِّف أن يعقد بين شعيرتين ...» الحديث أخرجه البخاري (١) .\n_________\n(١) ١٢ / ٣٧٤ في التعبير، باب من كذب في حلمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في صحيحه (١٢/٤٤٦) قال:حدثنا علي بن عبد الله، حدثنا سفيان، عن أيوب عن عكرمة، عن ابن عباس، فذكره.\nوقال سفيان: وصله لنا أيوب، وقال قتيبة:حدثنا أبو عوانة، عن قتادة، عن عكرمة، عن أبي هريرة، قوله: «من كذب في رؤياه» وقال شعبة، عن أبي هاشم الرماني: سمعت عكرمة قال: أبو هريرة قوله: «من صور، صورة، ومن تحلم، ومن استمع» .. حدثنا إسحاق، حدثنا خالد، عن عكرمة عن ابن عباس قال: «من استمع، ومن تحلم، ومن صور ...» نحوه تابعه هشام عن عكرمة عن ابن عباس. قوله.","vol":"11","page":720},{"text":"٩٣٩٠ - (خ) واثلة بن الأسقع - ﵁ - قال: قال رسولُ الله - ﷺ-: «إنَّ مِن أعظم الفِرَى: أن يَدَّعي الرجلُ إِلى غير أبيه، أو يُرِيَ عَيْنَيْهِ مَا لَمْ تَرَ، أو يقول على رسول الله ما لم يَقُلْ» . أخرجه البخاري (١) .\n_________\n(١) ٦ / ٣٩٤ في الأنبياء، باب نسبة اليمن إلى إسماعيل ﵇.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/١٠٦) قال:حدثنا عصام بن خالد، وأبو المغيرة والبخاري (٤/٢١٩) قال:حدثنا علي بن عياش.\nثلاثتهم ٠ عصام، وأبو المغيرة، وعلي - عن حريز بن عثمان، قال:سمعت عبد الواحد بن عبد الله النصري، فذكره.\nأخرجه أحمد (٣/٤٩٠) قال:حدثنا عبد الرحمن بن مهدي. وفي (٣/٤٩١) قال حدثنا زيد بن الحباب.\nكلاهما -عبد الرحمن، وزيد - قال:حدثنا معاوية بن صالح، عن ربيعة بن يزيد الدمشقي، فذكره.\nأخرجه أحمد (٤/١٠٧) قال:حدثنا عبد الله بن يزيد. قال:حدثنا سعيد، يعني ابن أبي أيوب. قال: حدثني محمد بن عجلان. قال:حدثنا سمعت النضر بن عبد الرحمن بن عبد الله، فذكره.","vol":"11","page":720},{"text":"<span data-type=\"title\" id=toc-2098>نوع حادي عشر</span>\n٩٣٩١ - (خ م ت د س) أبو قلابة أن ثابت بن الضحاك - ﵁ - أخبره أنه بايَعَ رسولَ الله - ﷺ- تحت الشجرة، وأنَّ رسول الله ⦗٧٢١⦘ ﷺ- قال: «مَنْ حَلَف على يمينٍ بملةٍ غير الإسلام كاذِبًا متعمِّدًا، فهو كما قال، وَمَنْ قتل نفسه بشيء عُذِّبَ به يوم القيامة، ولَيْسَ على الرجل نذرٌ فيما لا يملك» زاد في رواية «ولَعْنُ المؤمن كقتله، ومَنْ رَمَى مُؤمنًا بكفر فهو كقتله، ومَنْ ذَبَحَ نفسه بشيء ذُبِحَ به يوم القيامة» .\nوزاد في أخرى «ومن ادَّعَى دعوى كاذبةً ليتكثَّر بها، لم يزده الله إلا قِلَّة» أخرجه البخاري ومسلم.\nوفي رواية الترمذي: أن النبيَّ - ﷺ- قال: «ليس على المرء نذر فيما لا يملك، ولاعِنُ المؤمن كقاتله، ومن قذف مؤمنًا بكفر فهو كقاتله، ومَنْ قتل نفسه بشيء عذَّبه الله بما قتل [به] نفسه يوم القيامة» .\nوأخرج أبو داود والنسائي رواية البخاري ومسلم إلى قوله: «فيما لا يملك» (١) .\n_________\n(١) رواه البخاري ١١ / ٤٦٨ و٤٦٩ في الأيمان، باب من حلف بملة سوى الإسلام، وفي الجنائز، باب ما جاء في قاتل النفس، وفي الأدب، باب ما ينهى من السباب واللعن، وباب من كفر أخاه بغير تأويل فهو كما قال، ومسلم رقم (١١٠) في الإيمان، باب غلظ تحريم قتل الإنسان نفسه، والترمذي رقم (٢٦٣٨) في الإيمان، باب ما جاء فيمن رمى أخاه بكفر، وأبو داود رقم (٣٢٥٧) في الأيمان، باب ما جاء في الحلف بالبراءة وبملة غير الإسلام، والنسائي ٧ / ٥ و٦ في الأيمان، باب الحلف بملة سوى الإسلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: تقدم تخريجه برقم (٩٢٨٥) .","vol":"11","page":720},{"text":"<span data-type=\"title\" id=toc-2099>نوع ثاني عشر</span>\n٩٣٩٢ - (ط) عبد الله بن عباس - ﵄ - قال: «ما ظهر ⦗٧٢٢⦘ الغُلول في قوم [قَطُّ] إلا ألقى الله في قلوبهم الرُّعب، ولا فشا الزنا في قوم إلا كَثُرَ فيهم الموت، ولا نَقَص قوم المِكيالَ والميزان إلا قُطِعَ عنهم الرِّزق، ولا حَكَمَ قَوْمٌ بغير حَقٍّ إلا فشا فيهم الدَّم، ولا خَتَرَ (١) قومٌ بالعهد إلا سُلِّطَ عليهم العدوّ» أخرجه الموطأ (٢) .\n_________\n(١) أي غدر.\n(٢) ٢ / ٤٦٠ بلاغًا في الجهاد، باب ما جاء في الغلول، وإسناده منقطع، قال أبو عمر بن عبد البر: وقد رويناه متصلًا عنه، أي عن ابن عباس، ومثله لا يقال بالرأي. أقول: وله شواهد بمعناه في المرفوع ما عدا الشطر الأول منه، من حديث ابن عمر رواه ابن ماجة والبزار والبيهقي ومن حديث ابن عباس عند الطبراني، وهو حديث صحيح بشواهده، انظر \" الترغيب والترهيب \" ١ / ٢٧٠ و٢٧١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٣/٤٣) عن يحيى بن سعيد أنه بلغه عن عبد الله بن عباس.","vol":"11","page":721},{"text":"٩٣٩٣ - (خ) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «أبغضُ الناس إلى الله ثلاثةٌ: مُلْحِدٌ في الحَرَم، ومُبْتَغٍ في الإسلام سُنَّةَ الجاهلية، ومُطّلبُ دَمِ امرئٍ بغير حق لِيُهرِيقَ دَمَهُ» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الملحد): المائل عن الحق، وألحد في الحَرَم: إذا ظلم فيه وتعدّى.\n_________\n(١) ١٢ / ١٨٥ و١٨٦ في الديات، باب من طلب دم امرئ بغير حق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٩/٧) قال:حدثنا أبو اليمان، قال:أخبرنا شعيب، عن عبد الله بن أبي حسين، قال:حدثنا نافع بن جبير، فذكره.","vol":"11","page":722},{"text":"٩٣٩٤ - (خ م د) المغيرة بن شعبة - ﵁ - قال وَرَّاد: كتب معاوية إلى المغيرة «أن اكتُب لي بشيء سمعتَه مِنَ النبيُّ - ﷺ- فكتب إليه: سمعتُ النبيَّ - ﷺ- يقول: إن الله كَرِهَ لكم ثلاثًا: قيل وقال، وإضاعة المال، وكثرة السؤال» . ⦗٧٢٣⦘\nوفي رواية: أن النبيَّ - ﷺ- قال: «إنَّ الله حرَّم عليكم عُقوق الأمَّهات، ووأدَ البنات، ومَنعًا وهات، وكره لكم قيلَ وقال، وكثرةَ السؤال، وإضاعة المال» أخرجه البخاري ومسلم.\nولمسلم بنحوه، إلا أنه قال: «وحرَّم عليكم رسولُ الله - ﷺ -» ولم يقل: «إن الله حَرَّم عليكم» . وله في أخرى: أن المغيرة كتب إلى معاوية «سلام عليك، أما بعد، فإني سمعتُ رسولَ الله - ﷺ- يقول: إنَّ الله حرَّم ثلاثًا، ونهى عن ثلاث: حَرَّم عُقُوق الوالد، ووأْدَ البنات، ولا، وهات، ونهى عن ثلاث: عن قيلٍ وقال، وكثرةِ السؤال، وإضاعةِ المال» (١) .\nوأخرج أبو داود نحوه (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (قيل، وقال) قال أبو عبيدة في قوله: «نهى عن قِيلٍ وقال» نحوٌ وعربية، وذلك: أنه جعل القال مصدرًا، فكأنَّه قال: نهى عن قِيلٍ وقول، يقال: قلتُ قولًا وقيلًا وقالًا، وقال غيره: لو كان هذا لقَلَّتِ الفائدة، لأن الثاني هو الأول، والقيل والقال عنده بمعنى واحد، فأيُّ معنى ⦗٧٢٤⦘ للنهي عن شيء واحد بلفظتين، والأحسن أن يكون على الحكاية، فيكون النهي عن القول بما لا يصح، ولا تعلم حقيقته، وأن يقول المرء في حديثه: قيل كذا، وقال كذا، وهذا يشبه الحديث الآخر: «بئس مَطيَّةُ الرجل زعموا» وهو التحدُّث بما لا يصح، وشغل الزمان بحكاية ما لا يُعلم صدقه، وأما مَن حكى ما يصح وتعرف حقيقته، وأسند ذلك إلى معروف بالصدق والثقة، فلا وجه للنهي عنه، ولا ذمَّ فيه عند أحدٍ من أهل العلم.\nوقوله: «منعًا وهاتِ» فهو منع ما عليه، وطلب ما ليس له، لأن مَنْعَ ماله مَنْعُه، وطلبَ ماله طَلَبُه: غير منهي عنه، ولا ملوم عليه، ويمكن أن يراد به: أن يمنع بِرَّه من يَسْتَرْفِده، ثم يطلب من الناس بِرَّهم، فيبخل بما في يده، ويسأل الناس استكثارًا.\n(عقوق الأمهات) العقوق: مَنْعُ ما يجب فعله من صلة الرحم، وإنما خص الأُمَّهات بالذِّكْر لزيادة التأكيد، والتعظيم لشأنهن وإن كان عقوق الآباء وذوي الأرحام عظيمًا، فلعقوق الأمهاتِ زيادة مزية في القبح.\n(وَأْدُ البنات): هو دفن البنت حيَّةً، كما كانوا يفعلونه في الجاهلية، وهو قوله تعالى: ﴿وإذا الموءودة سئلت. بأي ذنب قُتِلَتْ﴾ [التكوير: ٨، ٩] .\n(وإضاعة المال) أراد بإضاعة المال: التبذير فيه والإسراف، وإنفاقه في غير مَبَرَّة.\n(وكثرة السؤال): الإلحاح فيما لا حاجة له إليه، فأما ما تدعو الضرورة إليه فلا.\n_________\n(١) رواه البخاري ٣ / ٢٧٠ في الزكاة، باب قول الله تعالى: ﴿لا يسألون الناس إلحافًا﴾، وفي الأدب، باب عقوق الوالدين من الكبائر، ومسلم رقم (٥٣٩) في الأقضية، باب النهي عن كثرة المسائل من غير حاجة.\n(٢) لم أجده في المطبوع من \" سنن أبي داود \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٤٦) قال: حدثنا حسين، قال: حدثنا شيبان، عن منصور، عن الشعبي. وفي (٤/٢٤٩) قال: حدثنا إسماعيل، قال: حدثنا خالد الحذاء، قال: حدثني ابن أشوع، عن الشعبي. وفي (٤/٢٥٠) قال: حدثنا حسين بن علي، عن ابن سوقة، وفي (٤/٢٥٠) قال: حدثنا هشيم، قال: أخبرنا غير واحد، منهم مغيرة عن الشعبي. وفي (٤/٢٥٤) قال: حدثنا عفان، قال: حدثنا حي وقال: حدثنا عطاء بن السائب. وفي (٤/٢٥٤) قال: حدثنا علي بن عاصم قال: حدثنا المغيرة عن عامر. وفي (٤/٢٥٥) قال: حدثنا علي قال: أنبأنا الجريري، عن عبد ربه، وعبد بن حميد (٣٩١) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر، عن عبد الملك بن عمير، والدارمي (٢٧٥٤) قال: حدثنا زكريا بن عدي، قال: حدثنا عبيد الله بن عمرو الرقي، عن عبد الملك بن عمير، والبخاري (٢/١٥٣) قال: حدثنا يعقوب بن إبراهيم قال: حدثنا إسماعيل بن علية، قال: حدثنا خالد الحذاء، عن ابن أشوع، عن الشعبي، وفي (٣/١٥٧) قال: حدثنا عثمان، قال: حدثنا جرير عن منصور، عن الشعبي. وفي (٨/٤) قال: حدثنا سعد بن حفص، قال: حدثنا شيبان، عن منصور، عن المسيب. وفي (٨/١٢٤) قال: حدثنا علي بن مسلم، قال: حدثنا هشيم، قال: أخبرنا غير واحد، منهم مغيرة، وفلان، ورجل ثالث أيضا عن الشعبي. (ح) وعن هشيم، قال: أخبرنا عبد الملك بن عمير. وفي (٩/١١٧) . وفي الأدب المفرد (٤٦١) قال حدثنا موسى، قال: حدثنا أبو عوانة، قال: حدثنا عبد الملك، وفي الأدب الفرد (١٦) قال: حدثنا محمد بن سلام، قال: أخبرنا جرير، عن عبد الملك بن عمير. وفي (٢٩٧) قال: حدثنا محمد بن سلام، قال: حدثنا هشيم، عن عبد الملك بن عمير. ومسلم (٥/١٣٠و١٣١) قال: حدثنا إسحاق بن إبراهيم الحنظلي، قال: أخبرنا جرير، عن منصور، عن الشعبي (ح) وحدثني القاسم بن زكريا، قال حدثنا عبيد الله بن موسى، عن شيبان، عن منصور عن الشعبي. (ح) وحدثنا أبو بكر بن أبي شيبة، قال: حدثنا إسماعيل بن علية، عن خالد الحذاء، قال: حدثني بن أشوع، عن الشعبي. (ح) وحدثنا ابن أبي عمر، قال: حدثنا مروان بن معاوية الفزاري، عن محمد بن سوقة، قال: أخبرنا محمد بن عبيد الله الثقفي. والنسائي في الكبرى تحفة الأشراف (٨/١١٥٣٦) عن علي بن حجر، عن جرير، عن منصور، عن الشعبي، وابن خزيمة (٧٤٢) قال: حدثنا الدورقي، وأبو هشام قالا: حدثنا هشيم، قال: أخبرنا غير واحد، منهم المغيرة، ومجالد، وجل ثالث أيضا كلهم عن الشعبي. (ح) وأخبرنا أبو هشام وقال: حدثنا هشيم، قال: أخبرنا عبد الملك بن عمير.\nسبعتهم - عامر الشعبي، ومحمد بن سوقة، وعطاء بن السائب، وعبد ربه، وعبد الملك بن عمير، والمسيب بن رافع، ومحمد بن عبيد الله - عن وراد مولى المغيرة بن شعبة، فذكره.","vol":"11","page":722},{"text":"<span data-type=\"title\" id=toc-2100>نوع ثالث عشر</span>\n٩٣٩٥ - (م د) هشام بن حكيم بن حزام قال: «مَرَرْتُ بالشام على أُناس من الأنباط قد أُقيموا في الشمس وصُبَّ على رؤوسهم الزَّيت، فقلتُ: ما هذا؟ قيل: يُعَذَّبون في الخراج، فقلت: أما إني سمعتُ رسول الله - ﷺ- يقول: إن الله يُعَذِّبُ الذين يُعَذِّبُونَ في الدنيا» .\nوفي رواية قال: أشهد لَسَمِعْتُ رسول الله - ﷺ- يقول: «إن الله يُعذِّبُ الذين يعذِّبونَ [الناس] في الدنيا» . قال: وكان أميرُهم يومئذ: عميرُ بن سَعد (١)، وكان على فِلَسْطِين، فدخلتُ عليه فحدَّثته، فأمر بهم فخُلُّوا. أخرجه مسلم.\nوفي رواية أبي داود «أنَّ هشام بن حكيم وَجَدَ رجُلًا [وهو] على حمص يُشَمِّسُ ناسًا من القبط في أداء الجزية، فقال: ما هذا؟ إني سمعتُ رسولَ الله - ﷺ- يقول: إن الله يعذِّبُ الذين يعذِّبون الناس في الدنيا» .\nولمسلم أيضًا هذه الرواية قال: «وجد رجُلًا، وهو على حمص يُشَمِّسُ نَاسًا مِنَ النَّبَطِ [في أداء الجزية] ... وذكر الحديث» (٢) .\n_________\n(١) وفي بعض النسخ: عمير بن سعيد، وفي أكثرها، عمير بن سعد، وهو الصواب، وهو عمير ابن سعد بن عمير الأنصاري، ولاه عمر بن الخطاب ﵁ على حمص.\n(٢) رواه مسلم رقم (٢٦١٣) في البر، باب الوعيد الشديد لمن عذب الناس بغير حق، وأبو داود رقم (٣٠٤٥) في الخراج والإمارة، في التشديد في الجباية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٤٠٣) قال حدثنا:وكيع، قال: حدثنا هشام بن عروة وفي (٣/٤٠٣) قال حدثنا ابن نمير. قال:حدثنا هشام. وفي (٣/٤٠٣) قال حدثنا عبد الأعلى، عن معمر، عن الزهري وهشام بن عروة، وفي (٣/٤٠٤) قال:حدثنا أبو اليمان. قال: أخبرنا شعيب، عن الزهري. وفي (٣/٤٦٨) قال: حدثنا أبو معاوية، عن هشام بن عروة،.ومسلم (٨/٣٢) قال:حدثنا أبو بكر بن أبي شيبة. قال:حدثنا حفص بن غياث، عن هشام بن عروة. (ح) وحدثنا أبوكريب. قال:حدثنا أبو أسامة، عن هشام (ح) وحدثنا أبوكريب قال:حدثنا وكيع وأبو معاوية (ح) وحدثنا إسحاق بن إبراهيم قال أخبرنا جرير كلهم عن هشام. (ح) وحدثني أبو الطاهر. قال: أخبرنا ابن وهب وقال: أخبرني يونس. عن ابن هشام. وأبو داود (٣٠٤٥) .والنسائي في الكبرى (الورقة ١١٨- أ) قال أبو داود: حدثنا وقال النسائي: أخبرنا سليمان بن داود عن ابن وهب قال: أخبرني يونس بن يزيد، عن ابن شهاب.\nكلاهما - هشام، والزهري - عن عروة بن الزبير، فذكره.\n* وأخرجه أحمد (٣/٤٠٤) قال: حدثنا يعقوب بن إبراهيم بن سعد قال:حدثنا ابن أخي ابن شهاب، عن عمه، قال: أخبرني عروة بن الزبير أن عياض بن غنم وهشام بن حكيم بن حزام، مرا بعامل حمص وهو يشمس أنباطا في الشمس فقال أحدهما للعامل: ما هذا يافلان، إني سمعت رسول الله -ﷺ- يقول: «إن الله ﵎: يعذب الذين يعذبون الناس في الدنيا» .\n* وأخرجه أحمد (٣/٤٠٤) قال:حدثنا عثمان بن عمر، قال: أخبرنا يونس، عن الزهري، عن عروة، أنه بلغه أن عياض بن غنم رأى نبطا يشمسون، في الجزية، فقال:إني سمعت رسول الله -ﷺيقول: «إن الله ﵎ يعذب الذين يعذبون الناس في الدنيا.» .\nليس فيه هشام بن حكيم.","vol":"11","page":725},{"text":"٩٣٩٦ - (خ) أنس بن مالك - ﵁ - قال: «إنَّكم لتعملون ⦗٧٢٦⦘ أعمالًا هي أدقُّ في أعينكم من الشَّعَر، كنا نَعُدُّها على عهد رسولِ الله - ﷺ- من المُوبِقات، يعني المهلكات» أخرجه البخاري (١) .\n_________\n(١) ١١/ ٢٨٣ في الرقاق، باب ما يتقى من محقرات الذنوب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٥٧) قال: حدثنا يحيى بن إسحاق والبخاري (٨/١٢٨) قال: حدثنا أبو الوليد.\nكلاهما - يحيى، وأبو الوليد قالا: حدثنا مهدي، عن غيلان فذكره.","vol":"11","page":725},{"text":"٩٣٩٧ - (ت) واثلة بن الأسقع - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «لا تُظْهِرِ الشَّمَاتةَ لأخيك فيعافِيَهُ الله ويبتليك» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٠٨) في صفة القيامة، باب رقم (٥٥)، وهو حديث حسن بشواهده، منها حديث \" من عير أخاه بذنب لم يمت حتى يعمله \" رواه الترمذي رقم (٢٥٠٧)، وحديث أبي داود رقم (٤٠٨٤) في الأدب، باب ما جاء في إسبال الإزار \" وإن امرؤ شتمك وعيرك بما يعلم فيك فلا تعيره بما تعلم فيه، فإنما وبال ذلك عليه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٠٦) قال:حدثنا عمر بن إسماعيل بن مجالد الهمداني. قال: حدثنا حفص ابن غياث (ح) قال:وأخبرنا سلمة بن شبيب قال:حدثنا أمية بن القاسم الحذاء البصري. قال:حدثنا حفص ابن غياث، عن برد بن سنان، عن مكحول، فذكره.\n* قال المزي:هكذا وقع عنده في جميع الروايات «أمية بن القاسم» وهو خطأ والصواب «القاسم بن أمية الحذاء العبدي» تحفة الأشراف (٩/١١٧٤٩) .","vol":"11","page":726},{"text":"٩٣٩٨ - (د) أبو الدرداء - ﵁ - قال: قال رسولُ الله - ﷺ-: «حُبُّكَ الشيءَ يُعمِي ويُصِمّ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٣٠) في الأدب، باب في الهوى، وإسناده ضعيف، ورواه أحمد مرفوعًا وموقوفًا، والموقوف أشبه كما قال المنذري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/١٩٤) قال: حدثنا عصام بن خالد. وفي (٦/٤٥٠) قال: حدثنا محمد بن مصعب، وعبد بن حميد (٢٠٥) قال:حدثني يحيى بن عبد الحميد، قال: حدثنا عبد الله بن المبارك. وأبو داود (٥١٣٠) قال:حدثنا حيوة بن شريح، قال:حدثنا بقية.\nأربعتهم - عصام، ومحمد بن مصعب، وابن المبارك، وبقية - عن أبي بكر بن أبي مريم، عن خالد بن محمد الثقفي، عن بلال بن أبي الدرداء، فذكره.\n* وأخرجه أحمد (٥/١٩٤) قال: وحدثناه أبو اليمان. لم يرفعه. ورفعه القرقساني محمد بن محمد.","vol":"11","page":726},{"text":"٩٣٩٩ - (د) أنس بن مالك - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن الشيطان يجري من ابن آدم مجرى الدم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٧١٩) في السنة، باب في ذراري المشركين، وإسناده صحيح وهو جزء من حديث طويل رواه البخاري ومسلم وغيرهما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٢٥) قال:حدثنا يزيد بن هارون. وفي (٣/١٥٦) قال: حدثنا شريح. ويونس بن محمد. وفي (٣/٢٨٥) قال:حدثنا عفان، والبخاري في الأدب المفرد (١٢٨٨)، وأبو داود (٤٧١٩) قالا:حدثنا موسى بن إسماعيل، ومسلم (٧/٨) قال:حدثنا عبد الله بن مسلمة بن قعنب.\nستتهم - يزيد، وسريج، ويونس، وعفاف، وموسى، والقعنبي- عن حماد بن سلمة، عن ثابت فذكره.\nروايات مطولة ومختصرة واللفظ لأبي داود.","vol":"11","page":726},{"text":"٩٤٠٠ - (ط) مالك بن أنس - ﵀- بلغه أن أم سلمة - ﵂ - قالت: «يا رسولَ الله، [أَ] نَهْلِكُ وفينا الصالحون؟ فقال رسولُ الله - ﷺ-: ⦗٧٢٧⦘ نعم، إذا كَثُر الْخَبَثُ» أخرجه الموطأ (١) .\n_________\n(١) بلاغًا ٢ / ٩٩١ في الكلام، باب ما جاء في عذاب العامة بعمل الخاصة، وإسناده منقطع، وهذا الحديث لا يعرف لأم سلمة إلا من وجه ليس بالقوي، وإنما هو معروف لزينب بنت جحش، وهو مشهور محفوظ، رواه البخاري ٦ / ٢٧٤ في الأنبياء، باب قول الله تعالى: ﴿ويسألونك عن ذي القرنين﴾، و١٣/ ٨ في الفتن، باب قول النبي ﷺ: \" هلاك أمتي على يدي أغيلمة سفهاء \"، وباب يأجوج ومأجوج ١٣ / ٩٥، ومسلم رقم (٢٨٨٠) في الفتن، باب اقتراب الفتن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك بلاغا عن أم سلمة في الموطأ بشرح الزرقاني (٤/٥٢٩) .","vol":"11","page":726},{"text":"٩٤٠١ - (د) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «لَيسَ مِنَّا مَنْ خَبَّبَ امرأةً على زوجها، أو عبدًا على سَيِّدِه» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (خَبَّب): أفسد وخدع، وأصله من الخَبِّ: الخداع.\n_________\n(١) رقم (٢١٧٥) في الطلاق، باب فيمن خبب امرأة على زوجها، ورقم (٥١٧٠) في الأدب، باب فيمن خبب مملوكًا على مولاه، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٩٧) قال:حدثنا أبو الجواب. وأبوداود (٢١٧٥و ٥١٧٠) قال:حدثنا الحسن بن علي، قال:حدثنا زيد بن الحباب. والنسائي في الكبرى تحفة الأشراف (١٠/١٤٨١٧) عن إسحاق بن إبراهيم الحنظلي، عن معاوية بن هشام القصار.\nثلاثتهم - أبو الجواب، وزيد، ومعاوية، عن عمار بن رزيق، عن عبد الله بن عيسى، عن عكرمة، عن يحيى بن يعمر، فذكره.","vol":"11","page":727},{"text":"٩٤٠٢ - () أبو هريرة - ﵁ - أن رسول الله - ﷺ- قال: «ألا أُنبِّئكم بشراركم؟ الذي يأكل وحدَه، ويَجْلِدُ عبدَه، ويمنع رِفْدَه» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو جزء من حديث طويل رواه ابن عساكر في \" تاريخه \" عن معاذ بن جبل، والطبراني من حديث ابن عباس، قال المناوي في \" فيض القدير \": وضعفه المنذري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":727},{"text":"<span data-type=\"title\" id=toc-2101>الفصل الثالث: في أحاديث مشتركة في آفات اللسان</span>، وفيه ثمانية أنواع\n<span data-type=\"title\" id=toc-2102>نوع أول</span>\n٩٤٠٣ - (ت) أبو سعيد الخدري - ﵁ - يرفعه قال: «إذا أصبح ابنُ آدم، فإنَّ الأعضاء كُلَّها تستكفي اللِّسان، فتقول: اتَّقِ الله فينا، فإنما نحن بك، إنِ استقمتَ استقمنا، وإن اعوججتَ اعوججنا» . أخرجه الترمذي.\nوأخرجه أيضًا ولم يرفعه، وقال: هو أصح (١) .\n_________\n(١) رقم (٢٤٠٩) في الزهد، باب ما جاء في حفظ اللسان، وهو حديث حسن، ورواه أيضًا ابن خزيمة في \" صحيحه \"، والبيهقي في \" شعب الإيمان \" وابن أبي الدنيا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٩٥) قال:حدثنا عفان وعبد بن حميد (٩٧٩) قال:حدثني سليمان بن حرب. والترمذي (٢٤٠٧) قال:حدثنا محمد بن موسى البصري.\nثلاثتهم - عفان، وسليمان، ومحمد بن موسى - قالوا:حدثنا حماد بن زيد، قال:حدثنا أبو الصهباء، قال: سمعت سعيد بن جبير، فذكره.\n* أخرجه الترمذي (٢٤٠٧) قال:حدثنا هناد، قال: حدثنا أبو أسامة عن حماد بن زيد، نحوه، ولم يرفعه. قال الترمذي:وهذا أصح من حديث محمد بن موسى.\n* وأخرجه الترمذي (٢٤٠٧) أيضا: قال:حدثنا صالح بن عبد الله، قال:حدثنا حماد بن زيد، عن أبي الصهباء، عن سعيد بن جبير، عن أبي سعيد الخدري، قال:أحسبه عن النبي -ﷺ- فذكر نحوه.","vol":"11","page":728},{"text":"٩٤٠٤ - (ت) سفيان بن عبد الله الثقفي قال: قلت: «يا نبي الله، حدِّثني بأمر أعتصم به، قال: قل: ربي الله، ثم استقم، قال: قلتُ: يا رسولَ الله، ما أخوفَ ما تخاف عليَّ؟ فأخذ بلسان نفسه، ثم قال: هذا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤١٢) في الزهد، باب ما جاء في حفظ اللسان، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه أيضًا ابن ماجة وابن حبان في \" صحيحه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤١٣) قال:حدثنا أبوكامل، قال:حدثنا إبراهيم يعني ابن سعيد. (ح) وحدثنا يزيد بن هارون، قال: أخبرنا إبراهيم. وفي (٣/٤١٣) قال:حدثنا علي بن إسحاق، قال أخبرنا عبد الله يعني ابن المبارك قال: أخبرنا معمر. والدارمي (٢٧١٤) قال: أخبرنا أبو نعيم. قال: حدثنا إبراهيم يعني بن إسماعيل بن مجمع. وابن ماجة (٣٩٧٢) قال:حدثنا أبو مروان محمد بن عثمان العثماني، قال:حدثنا إبراهيم بن سعد، الترمذي (٢٤١٠) قال:حدثنا سويد بن نصر، قال: أخبرنا ابن المبارك، عن معمر والنسائي في الكبرى تحفة الأشراف (٤٤٧٨) عن سويد بن نصر، عن ابن المبارك، عن معمر (ح) وعن محمد بن المثنى، عن أبي داود، عن إبراهيم بن سعد.\nثلاثتهم - إبراهيم بن سعد، ومعمر، وإبراهيم بن إسماعيل - عن الزهري، عن محمد بن عبد الرحمن بن ماعز، فذكره.\n* رواية معمر، وإبراهيم بن إسماعيل، عن الزهري، عن عبد الرحمن بن ماعز، عن سفيان.","vol":"11","page":728},{"text":"٩٤٠٥ - (ط) أسلم مولى عمر «أن عمرَ دخل يومًا على أبي بكرٍ الصِّدِّيق، وهو يَجْبِذُ لسانَه، فقال عمر: مَهْ؟ غفر الله لك، فقال له أبو بكر: ⦗٧٢٩⦘ إنَّ هذا أوردني الموارِد» أخرجه الموطأ (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يَجْبِذ) جبذ: مقلوب جذب، وقيل: هما لغتان.\n_________\n(١) ٢ / ٩٨٨ في الكلام، باب ما جاء فيما يخاف من اللسان، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/٥٢٢) عن زيد بن أسلم، عن أبيه، فذكره.","vol":"11","page":728},{"text":"<span data-type=\"title\" id=toc-2103>نوع ثان</span>\n٩٤٠٦ - (ت) أبو هريرة - ﵁ - أن النبيَّ - ﷺ- قال: «مَنْ كان يؤمنُ بالله واليوم الآخر، فليقل خيرًا أو لِيَصْمُت» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٠٥) في صفة القيامة، باب رقم (٥١)، وقال: هذا حديث صحيح، وهو كما قال، ورواه البخاري ومسلم من حديث أبي شريح الخزاعي، والبخاري من حديث أبي هريرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٤٦٣) قال: حدثنا عبد الرحمن، عن سفيان، عن أبي حصين. والبخاري (٨/١٣) قال:حدثنا قتيبة بن سعيد، قال:حدثنا أبو الأحوص، عن أبي حصين. وفي (٨/٣٩) قال:حدثنا عبد الله بن محمد. قال حدثنا ابن مهدي، قال حدثنا سفيان، عن أبي حصين. ومسلم (١/٤٩) قال:حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو الأحوص، وفي (١/٥٠) قال:حدثنا إسحاق بن إبراهيم، قال أخبرنا عيسى بن يونس عن أبي حصين. عن الأعمش وابن ماجة (٣٩٧١) قال:حدثنا أبو بكر. قال:حدثنا أبو الأحوص، عن أبي حصين.\nكلاهما - أبوحصين، والأعمش - عن أبي صالح، فذكره.","vol":"11","page":729},{"text":"٩٤٠٧ - (ت) عبد الله بن عمرو بن العاص - ﵄ - قال: قال رسول الله - ﷺ- قال: «من صَمَتَ نجا» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٠٣) في صفة القيامة، باب رقم (٥١)، وإسناده ضعيف، وقال الترمذي: هذا حديث غريب، أقول: ولكن للحديث شواهد بمعناه يرتقي بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٥٩) (٦٤٨١) قال: حدثنا إسحاق بن عيسى. وفي (٢/١٧٧) و(٦٦٥٤) قال: حدثنا حسن، وإسحاق بن عيسى، ويحيى بن إسحاق. وعبد بن حميد (٣٤٥) قال: حدثنا الحسن بن موسى. والدارمي (٢٧١٦) قال: أخبرنا إسحاق بن عيسى. والترمذي (٢٥٠١) قال:حدثنا قتيبة.\nأربعتهم - إسحاق، والحسن، ويحيى بن إسحاق، وقتيبة - عن عبد الله بن لهيعة بن عقبة، قال:حدثنا يزيد بن عمرو المعافري، عن أبي عبد الرحمن الحبلي، فذكره.\n* قال أبو عيسى الترمذي: هذا حديث غريب، لا نعرفه إلا من حديث ابن لهيعة.","vol":"11","page":729},{"text":"٩٤٠٨ - (ت [ط]) أبو هريرة - ﵁ - أن رسول الله - ﷺ – قال: «من حُسْنِ إسلامِ المرء تَرْكُهُ ما لا يَعنِيه» أخرجه الترمذي [عن أبي هريرة، وأرسله] عن علي بن الحسين، وأرسله [أيضًا] الموطأ عن علي بن الحسين - أن رسول الله - ﷺ- ... الحديث (١) .\n_________\n(١) رواه الترمذي رقم (٢٣١٨) في الزهد، باب رقم (١١) من حديث أبي هريرة، ورواه مالك في الموطأ ٢ / ٩٠٣ في حسن الخلق، باب ما جاء في حسن الخلق، والترمذي رقم (٢٣١٩) في الزهد، باب رقم (١١) عن علي بن الحسين مرسلًا، وهو حديث حسن، وهو أصل عظيم من أصول الأدب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٣٩٧٦) قال:حدثنا هشام بن عمار، قال:حدثنا محمد بن شعيب بن شابور، والترمذي (٢٣١٧) قال:حدثنا أحمد بن نصر النيسابوي وغير واحد، قالوا:حدثنا أبو مسهر، عن إسماعيل بن عبد الله بن سماعة.\nكلاهما - محمد بن شعيب، وإسماعيل بن عبد الله - عن الأوزاعي، عن قرة بن عبد الرحمن بن حيوئيل، عن الزهري، عن أبي سلمة، فذكره.\n* أخرجه مالك (الموطأ) (٥٦٣) والترمذي (٢٣١٨) قال:حدثنا قتيبة قال:حدثنا مالك بن أنس، عن الزهري، عن علي بن حسين. قال: قال: رسول الله -ﷺ-: «إن من حسن إسلام المرء تركه ما لا يعينه» .مرسل.\n* قال أبو عيسى الترمذي: وهذا - يعني المرسل - عندنا أصح من حديث أبي سلمة، عن أبي هريرة. وعلي بن حسين لم يدرك علي بن أبي طالب.","vol":"11","page":729},{"text":"٩٤٠٩ - (ت) أنس بن مالك - ﵁ - قال: «توفي رجل، ⦗٧٣٠⦘ فقال رجلٌ آخَر - ورسول الله - ﷺ- يسمع -: أبْشِرْ بالجنة، فقال رسولُ الله - ﷺ-: ما يدريك؟ لعله تكلَّم بما لا يَعنيه، أو بَخِلَ بما لا يُغْنيه» . أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٣١٧) في الزهد، باب رقم (١١)، وهو حديث حسن بشواهده التي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٣١٦) قال: حدثنا سليمان بن عبد الجبار البغدادي، حدثنا عمر بن حفص بن غياث، حدثنا أبي الأعمش، عن أنس، قال: فذكره.\nوقال أبو عيسى: هذا حديث غريب.","vol":"11","page":729},{"text":"٩٤١٠ - (خ م ط ت) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن العبد ليتكلّم بالكلمة مِنْ رضوان الله لا يُلْقي لها بالًا، يرفعه الله بها في الجنة، وإن العبد ليتكلم بالكلمة من سَخَط الله لا يُلقي لها بالًا، يهوي بها في جهنم» أخرجه البخاري.\nوفي رواية الموطأ نحوه، ولم يقل: «من رضوان الله» ولا «من سخط الله» .\nوفي رواية للبخاري ومسلم: «إن العبدَ ليتكلَّم بالكلمة ما يَتَبَيَّن فيها، يَزِلُّ بها في النار أبْعَدَ ما بين المشرق والمغرب» .\nوفي رواية الترمذي «إنَّ الرجلَ ليتكلَّم بالكلمة لا يرى بها بأسًا يَهْوي بها سبعين خريفًا في النار» (١) .\n_________\n(١) رواه البخاري ١١ / ٢٦٦ في الرقاق، باب حفظ اللسان، ومسلم رقم (٢٩٨٨) في الزهد، باب التكلم بالكلمة يهوي بها في النار، والموطأ ٢ / ٩٨٥ في الكلام، باب ما يكره من الكلام، والترمذي رقم (٢٣١٥) في الزهد، باب فيمن تكلم بكلمة ليضحك بها الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٢٣٦و٢٩٧) قال:حدثنا محمد بن أبي عدي، عن محمد بن إسحاق. والبخاري (٨/١٢٥) قال حدثني إبراهيم بن حمزة، قال: حدثني بن أبي حازم، عن يزيد، ومسلم (٨/٢٢٣و٢٢٤) قال: حدثنا قتيبة بن سعيد، قال:حدثنا بكر، يعني ابن مضر، عن ابن الهاد (ح) وحدثناه محمد بن أبي عمر المكي، قال:حدثنا عبد العزيز بن الدراوردي، عن يزيد بن الهاد، والترمذي (٢٣١٤) قال:حدثنا محمد بن بشار، قال:حدثنا ابن أبي عدي، عن محمد بن إسحاق، والنسائي في الكبري (تحفة الأشراف) (١٤٢٨٣) عن قتيبة، عن بكر بن مضر، عن يزيد بن الهاد.\nكلاهما - ابن إسحاق، ويزيد بن الهاد - عن محمد بن إبراهيم، عن عيسى بن طلحة التيمي، فذكره.","vol":"11","page":730},{"text":"٩٤١١ - (ط ت) بلال بن الحارث المزني - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إن الرجل ليتكلَّم بالكلمة من رِضوان الله، ما كان يظنُّ أن تبلغَ ما بلغت، يَكتب الله له بها رضوانه إلى يوم يلقاه، وإن الرجلَ ليتكلَّم بالكلمة ⦗٧٣١⦘ من سَخَط الله ما كان يظنُّ أن تبلغَ ما بلغت، يكتبُ الله له بها سخطه إلى يومِ يلقاه» أخرجه الموطأ والترمذي (١) .\n_________\n(١) رواه الموطأ ٢ / ٩٨٥ في الكلام، باب ما يؤمر به التحفظ في الكلام، والترمذي رقم (٢٣٢٠) في الزهد، باب في قلة الكلام، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٩١١) قال: حدثنا سفيان. وأحمد (٣/٤٦٩) قال: حدثنا أبو معاوية. وابن ماجة (٣٩٦٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا محمد بن بشر. والترمذي (٢٣١٩) قال: حدثنا هناد، قال: حدثنا عبدة. والنسائي في الكبرى تحفة الأشراف (٢٠٢٨) عن علي بن محمد بن زكريا، عن المعافى بن سليمان، عن موسى بن أعين، عن سفيان. (ح) وعن أحمد بن حفص بن عبد الله، عن أبيه، عن إبراهيم بن طهمان، عن موسى بن عقبة.\nخمستهم - سفيان، وأبو معاوية، وابن بشر، وعبدة، وابن عقبة- عن محمد بن عمرو بن علقمة، عن أبيه.\n٢- وأخرجه عبد بن حميد (٣٥٨) قال: حدثنا حجاج بن المنهال، قال: حدثنا حماد بن سلمة، عن محمد بن عمرو، عن محمد بن إبراهيم.\n٣- وأخرجه النسائي في الكبرى تحفة الأشراف (٢٠٢٨) عن سويد بن نصر، عن عبد الله بن المبارك، عن موسى بن عقبة.\nثلاثتهم - عمرو بن علقمة، ومحمد بن إبراهيم، وموسى بن عقبة - عن علقمة بن وقاص، فذكره.\n* أخرجه مالك في الموطأ صفحة (٦٠٩) والنسائي في الكبرى تحفة الأشراف (٢٠٢٨) عن قتيبة، عن مالك، وعن الربيع بن سليمان، عن شعيب بن الليث، عن محمد بن عجلان.\nكلاهما - مالك، وابن عجلان - عن محمد بن عمرو بن علقمة، عن أبيه، عن بلال بن الحارث، ليس فيه علقمة بن وقاص جد محمد بن عمرو.","vol":"11","page":730},{"text":"٩٤١٢ - (د) بريدة بن الحصيب - ﵁ - أَنَّ رسولَ الله - ﷺ- قال: «لا تقولوا للمنافق سَيِّد، فإنه إن يَكُ سيِّدًا فقد أسخطتم الله ﷿» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٧٧) في الأدب، باب لا يقول المملوك: ربي وربتي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٤٦) قال: حدثنا عفان. والبخاري في الأدب المفرد (٧٦٠) قال: حدثنا علي بن عبد الله. وأبو داود (٤٩٧٧) قال: حدثنا عبيد الله بن عمر بن ميسرة. والنسائي في عمل اليوم والليلة (٢٤٤) قال: أخبرنا عبيد الله بن سعيد.\nأربعتهم - عفان، وعلي، وعبيد الله بن عمر، وعبيد الله بن سعيد - عن معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن عبد الله بن بريدة، فذكره.","vol":"11","page":731},{"text":"٩٤١٣ - (ت) أم حبيبة - ﵂ - قالت: قال رسولُ الله - ﷺ-: «كلُّ كلامِ ابنِ آدم عليه، لا لَه، إلا أمرٌ بمعروف، أو نهي عن منكر، أو ذكر الله» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٤١٤) في الزهد، باب رقم (٦٣)، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (١٥٥٤)، وابن ماجة (٣٩٧٤) قال: حدثنا محمد بن بشار، والترمذي (٢٤١٢) قال: حدثنا محمد بن بشار، وغير واحد.\nجميعهم - عبد بن حميد، ومحمد بن بشار، وغير واحد - عن محمد بن يزيد بن خنيس المكي، قال: سمعت سعيد بن حسان المخزومي. قال: حدثتني أم صالح، عن صفية بنت شيبة، فذكرته.","vol":"11","page":731},{"text":"<span data-type=\"title\" id=toc-2104>نوع ثالث</span>\n٩٤١٤ - (ت) عبد الله بن عمرو بن العاص - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «إنَّ الله يبغض البليغ من الرجال، الذي يَتَخَلَّلُ بلسانه كما تتخلَّل البقرة» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٨٥٧) في الأدب، باب ما جاء في الفصاحة والبيان، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/١٦٥) (٦٥٤٣) قال: حدثنا يزيد. وفي (٢/١٨٧) (٦٧٥٨) قال: حدثنا أبو كامل، ويونس. وأبو داود (٥٠٠٥) قال: حدثنا محمد بن سنان. والترمذي (٢٨٥٣) قال: حدثنا محمد بن عبد الأعلى الصنعاني، قال: حدثنا عمر بن علي المقدمي.\nخمستهم - يزيد، وأبو كامل، ويونس، ومحمد بن سنان، وعمر بن علي - عن نافع بن عمر الجمحي، عن بشر بن عاصم بن سفيان، عن أبيه، فذكره.","vol":"11","page":731},{"text":"٩٤١٥ - (د) عبد الله بن مسعود (١) - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إِنَّ الله يبغض البليغ البَذِيء، الذي يتخلَّل الكلامَ بلسانه تخلُّلَ الباقرة بلسانها الكَلأ» .\nوفي رواية «إن الله يبغض البليغ من الرجال الذي يتخلَّل بلسانه، كما تتخلَّل الباقرة بلسانها» أخرج أبو داود الرواية الثانية (٢) .\n_________\n(١) كذا في الأصل والمطبوع: وفي سنن أبي داود والترمذي ومسند أحمد بن حنبل: عن عبد الله، قال أبو داود: هو ابن عمرو. أقول: وهو الصواب.\n(٢) رقم (٥٠٠٥) في الأدب، باب ما جاء في المتشدق في الكلام، ورواه أيضًا الترمذي رقم (٢٨٥٧) في الأدب، باب ما جاء في الفصاحة والبيان، وأحمد في \" المسند \" رقم (٦٥٤٣)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه محمد بن سنان الباهلي وكان ينزل العوفة، ثنا نافع بن عمر، عن بشر بن عاصم، عن أبيه، عن عبد الله، فذكره.\nوقال أبو داود: عبد الله هو ابن عمر.","vol":"11","page":732},{"text":"٩٤١٦ - (د) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ تَعلَّم صَرْف الكلام لِيَسْتَبيَ به قلوبَ الرجال - أو الناس - لم يقبل الله منه صَرفًا ولا عدلًا» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (صرف الكلام) أراد بصرف الكلام: ما يتكلَّفه الإنسان من الزيادة فيه من وراء الحاجة، وإنما كره - ﷺ- ذلك لما يدخله من الرِّياء والتصنُّع، ولما يخالطه من الكذب والتزيُّد.\n(ليستبيَ به) الاستباء: افتعال من السبي، كأنه ينهب بكلامه قلوب السامعين. ⦗٧٣٣⦘\n(صَرفًا ولا عَدْلًا) العدل: الفَرْض، والصرف: النافلة، وقيل: الصرف: التوبة، والعدل: الفِدْيَة.\n_________\n(١) رقم (٥٠٠٦) في الأدب، باب ما جاء في المتشدق في الكلام، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٠٠٦) قال: حدثنا ابن السرح. قال: حدثنا ابن وهب، عن عبد الله بن المسيب، عن الضحاك بن شرحبيل، فذكره.","vol":"11","page":732},{"text":"٩٤١٧ - (م د) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «هَلَكَ المُتَنَطِّعُون - قالها ثلاثًا» أخرجه مسلم وأبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التنطُّع في الكلام): التعمُّق فيه والتفاصح.\n_________\n(١) رواه مسلم رقم (٢٦٧٠) في العلم، باب هلك المتنطعون، وأبو داود رقم (٤٦٠٨) في السنة، باب في لزوم السنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨٦) (٣٦٥٥) قال: حدثنا يحيى بن سعيد. ومسلم (٨/٥٨) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا حفص بن غياث، ويحيى بن سعيد. وأبو داود (٤٦٠٨) قال: حدثنا مسدد، قال: حدثنا يحيى.\nكلاهما - يحيى، وحفص - عن ابن جريج، قال: حدثني سليمان بن عتيق، عن طلق بن حبيب، عن الأحنف بن قيس، فذكره.","vol":"11","page":733},{"text":"٩٤١٨ - (خ ط د ت) عبد الله بن عمر - ﵄ - قال: «قَدِمَ رجلان من المشرق في زمان رسول الله - ﷺ- فخطَبا، فعجِبَ الناس لبيانهما، فقال رسولُ الله - ﷺ-: إنَّ مِن البيان لَسِحْرًا - أو إن بعض البيان لَسِحْرًا» أخرجه البخاري وأبو داود. وأرسله مالك عن زيد بن أسلم.\nوأخرجه الترمذي [وقال]: «فَعَجِبَ الناسُ من كلامهما، فالتفت إلينا رسول الله - ﷺ- وقال: إنَّ من البيان لَسِحْرًا، أو إن بعض البيان سِحْرٌ» (١) .\n_________\n(١) رواه البخاري ١٠ / ٢٠٢ في الطب، باب إن من البيان لسحرًا، والموطأ ٢ / ٩٨٦ في الكلام، باب ما يكره من الكلام بغير ذكر الله، وأبو داود رقم (٥٠٠٧) في الأدب، باب ما جاء في المتشدق في الكلام، والترمذي رقم (٢٠٢٩) في البر، باب ما جاء في أن من البيان سحرًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ صفحة (٦١٠) وأحمد (٢/١٦) (٤٦٥١) قال: حدثنا يحيى، عن مالك. وفي (٢/٥٩) (٥٢٣٢) قال: حدثنا وكيع، عن سفيان. وفي (٢/٦٢) (٥٢٩١) قال: حدثنا عبد الرحمن، عن مالك. وفي (٢/٩٤) (٥٦٨٧) قال: حدثنا أبو عامر عبد الملك بن عمرو، قال: حدثنا زهير. والبخاري (٧/٢٥) قال: حدثنا قبيصة، قال: حدثنا سفيان. وفي (٧/١٧٨) قال: حدثنا عبد الله بن يوسف، قال: أخبرنا مالك. وفي الأدب المفرد (٨٧٥) قال البخاري: حدثنا عبد الله بن محمد، قال: حدثنا أبو عامر العقدي، قال: حدثنا زهير. وأبو داود (٥٠٠٧) قال: حدثنا عبد الله بن مسلمة، عن مالك. والترمذي (٢٠٢٨) قال: حدثنا قتيبة، قال: حدثنا عبد العزيز بن محمد.\nأربعتهم - مالك، وسفيان، وزهير، وعبد العزيز - عن زيد بن أسلم، فذكره.","vol":"11","page":733},{"text":"<span data-type=\"title\" id=toc-2105>نوع رابع</span>\n٩٤١٩ - (د) أبو أمامة الباهلي - ﵁ - أنَّ رسولَ الله - ﷺ ⦗٧٣٤⦘ قال: «أنا زعيم ببيت في رَبَض الجَنَّة لمن ترك المِرَاء وإن كان مُحِقًّا، وببيت في وَسَط الجنة لمن ترك الكذب وإن كان مازِحًا، وببيت في أعلى الجنة لمن حَسَّنَ خُلُقَهُ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المراء): الجدال.\n(رَبَضُ المدينة): ما حولها من العمارة.\n_________\n(١) رقم (٤٨٠٠) في الأدب، باب في حسن الخلق، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٨٠٠) قال: حدثنا محمد بن عثمان الدمشقي، أبو الجماهر، قال: حدثنا أبو كعب، أيوب بن محمد السعدي، قال: حدثني سليمان بن حبيب المحاربي، فذكره.","vol":"11","page":733},{"text":"٩٤٢٠ - (ت) أنس بن مالك - ﵁ - أن رسولَ الله - ﷺ- قال: «مَنْ تَركَ المِرَاء، وهو مبطل، بُنِيَ له بيتٌ في رَبَض الجنة، وَمَنْ تَرَكَ المراء وهو مُحِقٌّ، بني له بيتٌ في وَسَط الجنة، ومَنْ حَسَّنَ خُلُقَه بني له بيت في أعلاها» أخرجه الترمذي،\nوهذا لفظه: «مَنْ تَرَكَ الكَذب وهو باطل بني له في رَبَض الجنة، ومَنْ تَرَكَ المِرَاء وهو مُحِقٌّ، بني له في وسطها، ومَنْ حَسَّنَ خُلُقَه بني له في أعلاها» (١) .\n_________\n(١) رواه الترمذي رقم (١٩٩٤) في البر، باب ما جاء في المراء، وهو حديث حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه ابن ماجة (٥١) قال: حدثنا عن الرحمن بن إبراهيم الدمشقي، وهارون بن إسحاق، والترمذي (١٩٩٣) قال: حدثنا عقبة بن مكرم العمى.\nثلاثتهم - عبد الرحمن، وهارون، وعقبة - عن ابن أبي فديك عن سلمة بن وردان فذكره.","vol":"11","page":734},{"text":"٩٤٢١ - (ت) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «كفى بك إثمًا: أنْ لا تزالَ مُخاصِمًا» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٩٥) في البر، باب ما جاء في المراء، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (١٩٩٤) قال: حدثنا فضالة بن الفضل الكوفي، قال: حدثنا أبو بكر عياش، عن وهب بن منبه، عن أبيه. فذكره.","vol":"11","page":734},{"text":"٩٤٢٢ - (ت) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «لا تُمَارِ أَخَاكَ، ولا تُمَازِحْهُ، ولا تَعِدْهُ موعدًا فَتُخلِفَه» أخرجه الترمذي (١) .\n_________\n(١) رقم (١٩٩٦) في البر، باب ما جاء في المراء، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري في الأدب المفرد (٣٩٤) قال: حدثنا عبد الله بن سعيد. والترمذي (١٩٩٥) قال: حدثنا زياد بن أيوب البغدادي.\nكلاهما - عبد الله، وزياد - قالا: حدثنا عبد الرحمن بن محمد المحاربي، عن الليث وهو ابن أبي سليم، عن عبد الملك، عن عكرمة، فذكره.","vol":"11","page":735},{"text":"<span data-type=\"title\" id=toc-2106>نوع خامس</span>\n٩٤٢٣ - (د س) أبو بكرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يَقولَنَّ أحدُكم: إني قمتُ رمضانَ كُلَّه، وصُمْته [كُلَّه] قال: فلا أدري: أكَرِهَ التَّزْكية، أو [قال]: لابُدَّ من نَوْمَةٍ أو رَقْدة» . أخرجه أبو داود والنسائي (١) .\n_________\n(١) رواه أبو داود رقم (٢٤١٥) في الصوم، باب من يقول: صمت رمضان كله، والنسائي ٤ / ١٣٠ في الصيام، باب الرخصة في أن يقال لشهر رمضان: رمضان، وفيه عنعنة الحسن البصري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٥/٣٩) وأبو داود (٢٤١٥) قال: حدثنا مسدد. والنسائي (٤/١٣٠) قال: أخبرنا إسحاق بن إبراهيم. (ح) وأنبأنا عبيد الله بن سعيد. وابن خزيمة (٢٠٧٥) قال: حدثنا محمد بن بشار.\nخمستهم - أحمد بن حنبل، ومسدد، وإسحاق، وعبيد الله، وابن بشار - عن يحيى بن سعيد، عن المهلب بن أبي حبيبة.\n٢- وأخرجه أحمد (٥/٤٠ و٤٨) قال: حدثنا يزيد، قال: أخبرنا همام. وفي (٥/٤١ و٥٢) قال: حدثنا بهز، قال: حدثنا همام. وفي (٥/٤٨) قال: حدثنا محمد بن جعفر، قال: حدثنا سعيد. (ح) وعبد الوهاب، عن سعيد. وفي (٥/٤٨) قال: حدثنا عفان، قال: حدثنا همام.\nكلاهما - همام، وسعيد بن أبي عروبة - عن قتادة.\nكلاهما - المهلب، وقتادة - عن الحسن، فذكره.","vol":"11","page":735},{"text":"٩٤٢٤ - (خ م) سهل بن حنيف - ﵁ - قال: قال رسولُ الله - ﷺ-: «لا يقولَنَّ أحدُكم: خَبُثَتْ نفسي، ولكن ليقل: لَقِسَتْ نفسي» أخرجه البخاري ومسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لَقِسَتْ نفسي من الشيء تلقس): إذا غثت، وإنما كره «خَبُثَتْ» هربًا من لفظ الخبث.\n_________\n(١) رواه البخاري ١٠ / ٤٦٥ في الأدب، باب لا يقل: خبثت نفسي، ومسلم رقم (٢٢٥١) في الألفاظ، باب كراهة قول الإنسان: خبثت نفسي، ورواه أيضًا أبو داود رقم (٤٩٧٨) في الأدب، باب لا يقال: خبثت نفسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه البخاري (٨/٥١) قال: حدثنا عبدان، قال: أخبرنا عبد الله. وفي الأدب المفرد (٨١٠) قال: حدثنا عبد الله، قال: حدثني الليث. ومسلم (٧/٤٧) قال: حدثني أبو الطاهر، وحرملة، قالا: أخبرنا ابن وهب. وأبو داود (٤٩٧٨) قال: حدثنا أحمد بن صالح، قال: حدثنا ابن وهب. والنسائي في عمل اليوم والليلة (١٠٥١) قال: أخبرنا وهب بن بيان، قال: حدثنا ابن وهب.\nثلاثتهم - عبد الله، والليث، وابن وهب - عن يونس.\n٢- وأخرجه النسائي في عمل اليوم والليلة (١٠٥١) قال: أخبرنا محمد بن يحيى بن كثير الحراني، قال: حدثنا محمد بن موسى، قال: حدثني أبي، عن إسحاق بن راشد.\nكلاهما - يونس، وإسحاق - عن ابن شهاب الزهري، عن أبي أمامة بن سهل، فذكره.","vol":"11","page":735},{"text":"٩٤٢٥ - (د) عائشة - ﵂ - أنَّ رسولَ الله - ﷺ- قال: «لا يقولَنَّ أحدكم: جاشَتْ نفسي ولكن ليقل: لَقِسَتْ نفسي» . أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جاشت النفس): إذا غثت.\n_________\n(١) رقم (٤٩٧٩) في الأدب، لا يقال: خبثت نفسي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه الحميدي (٢٦٢) قال: حدثنا سفيان. وأحمد (٦/٥١) قال: حدثنا يحيى. وفي (٦/٢٠٩) قال: حدثنا وكيع. وفي (٦/٢٣٠) قال: حدثنا ابن نمير. وفي (٦/٢٨١) قال: حدثني عامر بن صالح. والبخاري (٨/١٥) . وفي الأدب المفرد (٨٠٩) قال: حدثنا محمد بن يوسف. قال: حدثنا سفيان. ومسلم (٧/٤٧) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا سفيان بن عيينة. (ح) وحدثنا أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة. (ح) وحدثناه أبو كريب. قال: حدثنا أبو معاوية. وأبو داود (٤٩٧٩) قال: حدثنا موسى بن إسماعيل. قال: حدثنا حماد. والنسائي في عمل اليوم والليلة (١٠٤٩) قال: أخبرنا إسحاق بن إبراهيم. قال: أخبرنا سفيان.\nتسعتهم - سفيان بن عيينة، ويحيى بن سعيد، ووكيع، وعبد الله بن نمير، وعامر بن صالح، وسفيان الثوري، وأبو أسامة حماد بن أسامة، وأبو معاوية الضرير، وحماد بن سلمة - عن هشام بن عروة.\n٢- وأخرجه أحمد (٦/٦٦) قال: حدثنا حسن. قال: حدثنا ابن لهيعة. قال: حدثنا أبو الأسود.\n٣- وأخرجه النسائي في عمل اليوم والليلة (١٠٥٠) قال: أخبرنا محمد بن هشام السدوسي. قال: حدثنا عمر بن علي، عن سفيان بن حسين، عن الزهري.\nثلاثتهم - هشام بن عروة، وأبو الأسود يتيم عروة، والزهري - عن عروة بن الزبير، فذكره.","vol":"11","page":736},{"text":"٩٤٢٦ - (ط) مالك بن أنس عن يحيى بن سعيد أن عيسى ابن مريم ﵇ «لَقيَ خنزيرًا على الطريق، فقال له: انفُذْ بسلام، فقيل له: تقول هذا لخنزير؟ فقال عيسى: إني أخاف أن أُعَوِّد لساني النطق بالسوء» . أخرجه الموطأ (١) .\n_________\n(١) ٢ / ٩٨٥ في الكلام، باب ما يكره من الكلام، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مالك في الموطأ بشرح الزرقاني (٤/٥١٥) عن يحيى بن سعيد. فذكره.","vol":"11","page":736},{"text":"٩٤٢٧ - (د) عائشة - ﵂ - قالت: «كان رسولُ الله - ﷺ- إذا بلغه عن الرجل شيء، لم يقل: ما يقول فلان (١)؟ ولكن يقول: ما بال أقوام يقولون كذا وكذا؟» أخرجه أبو داود (٢) .\n_________\n(١) في نسخ أبي داود المطبوعة: ما بال فلان يقول.\n(٢) رقم (٤٧٨٨) في الأدب، باب في حسن العشرة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٧٨٨) قال: حدثنا عثمان بن أبي شيبة، قال: حدثنا عبد الحميد يعني -الحماني- قال:حدثنا الأعمش، عن مسلم، عن مسروق. فذكره.","vol":"11","page":736},{"text":"<span data-type=\"title\" id=toc-2107>نوع سادس</span>\n٩٤٢٨ - (د) أبو ظبية أن عمرو بن العاص قال يومًا، وقال رجلٌ فأكثر القول: لو قَصَد لكان خيرًا [له] سمعتُ النبيَّ - ﷺ- يقول: «لقد رأيتُ ⦗٧٣٧⦘ أو أُمرت - أن أتجوَّزَ في القول، فإن الجواز هو خير» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٠٠٨) في الأدب، باب ما جاء في المتشدق في الكلام، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٠٠٨) قال: حدثنا سليمان بن عبد الحميد البهراني، أنه قرأ في أصل إسماعيل ابن عياش، وحدثه محمد بن إسماعيل ابنه قال: حدثني أبي، قال: حدثني ضمضم، عن شريح بن عبيد، قال: ثنا أبو ظبية.","vol":"11","page":736},{"text":"٩٤٢٩ - (ت) عبد الله بن عمر - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «لا تُكْثِرِ (١) الكلام بغيرِ ذكر الله، فإن كَثْرَةَ الكلام بغيرِ ذِكْر الله ﷿ قَسوَةٌ للقلب، وإن أبعدَ الناس من الله: القاسي القلب (٢)» أخرجه الترمذي (٣) .\n_________\n(١) في أكثر نسخ الترمذي المطبوعة: لا تكثروا، بلفظ الجمع.\n(٢) في نسخ الترمذي المطبوعة: القلب القاسي.\n(٣) رقم (٢٤١٣) في الزهد، باب رقم (٦٢)، وإسناده حسن، وقال الترمذي: هذا حديث حسن غريب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٤١١) قال: حدثنا أبو عبد الله، محمد بن أبي ثلج البغدادي، صاحب أحمد بن حنبل، قال: حدثنا علي بن حفص. (ح) وحدثنا أبو بكر بن أبي النضر، قال: حدثني أبو النضر.\nكلاهما - علي بن حفص، وأبو النضر - عن إبراهيم بن عبد الله بن حاطب، عن عبد الله بن دينار، فذكره.","vol":"11","page":737},{"text":"<span data-type=\"title\" id=toc-2108>نوع سابع</span>\n٩٤٣٠ - (م) أبو مالك الأشعري - ﵁ - قال: قال رسولُ الله - ﷺ-: «أربع في أُمَّتي من أمر الجاهلية، لا يتركونهن: الفخرُ في الأحساب، والطَّعْن في الأنساب، والاستسقاء بالنجوم، والنياحة، وقال: النائحة إذا لم تَتُبْ قبل موتها تُقام يوم القيامة وعليها سِرْبال من قَطِران، ودِرْع من جَرَب» أخرجه مسلم (١) .\n_________\n(١) رقم (٩٣٤) في الجنائز، باب التشديد في النياحة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٤٢) قال: حدثنا يحيى بن إسحاق. قال: حدثنا موسى قال: أخبرني أبان بن يزيد. وفي (٥/٣٤٣) قال: حدثنا أبو عامر. قال: حدثنا علي، يعني ابن المبارك. وفي (٥/٣٤٤) قال: حدثنا عفان. قال: حدثنا أبان. ومسلم (٣/٤٥) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا عفان. قال: حدثنا أبان بن يزيد. (ح) وحدثني إسحاق بن منصور. قال: أخبرنا حبان بن هلال. قال: حدثنا أبان.\nكلاهما - أبان، وعلي بن المبارك - عن يحيى بن أبي كثير، عن زيد بن سلام، عن أبي سلام. فذكره.","vol":"11","page":737},{"text":"٩٤٣١ - (خ) عبد الله بن عباس - ﵄ - قال: «خِلال من خِلال الجاهلية: الطَّعْن في الأنساب، والنياحة - ونسي الراوي الثالثة - وقال سفيان، ويقولون: إنها الاستسقاء بالأنواء» أخرجه البخاري (١) .\n_________\n(١) ٧ / ١٢٢ في فضائل أصحاب النبي ﷺ، باب أيام الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧/١٩١) قال: حدثنا علي بن عبد الله، حدثنا سفيان، عن عبيد الله، سمع ابن عباس، فذكره.","vol":"11","page":737},{"text":"٩٤٣٢ - (ت م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «أربع في أُمَّتي من أمر الجاهلية، لن يَدَعَها الناس: النياحَة، والطَّعْن في الأنساب، والعَدْوى: أجْرَبَ بعير، فأجرب مائة بعير، من أَجْرَب البعير الأول؟ والأنواء: مطرنا بنوء كذا وكذا» أخرجه الترمذي.\nوفي رواية مسلم قال: قال رسولُ الله - ﷺ-: «اثنتان في الناس هُما بهم كفر: الطَّعْنُ في النسب، والنِّياحةُ على الميت» (١) .\n_________\n(١) رواه مسلم رقم (٦٧) في الإيمان، باب إطلاق اسم الكفر على الطعن في النسب والنياحة، والترمذي رقم (١٠٠١) في الجنائز، باب ما جاء في كراهية النوح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٧٧) قال: حدثنا أسود. قال: أخبرنا أبو بكر. وفي (٢/٤٤١) قال: حدثنا محمد بن عبيد. وفي (٢/٤٩٦) قال: حدثنا ابن نمير. ومسلم (١/٥٨) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا أبو معاوية. (ح) وحدثنا ابن نمير قال: حدثنا أبي ومحمد بن عبيد.\nأربعتهم - أبو بكر بن عياش، ومحمد بن عبيد، وعبد الله بن نمير، وأبو معاوية - عن الأعمش، عن أبي صالح، فذكره.","vol":"11","page":738},{"text":"<span data-type=\"title\" id=toc-2109>نوع ثامن</span>\n٩٤٣٣ - (خ م ط د ت) عائشة - ﵂ - «أن رجلًا استأذنَ على رسول الله - ﷺ- فلما رآه قال: بئس أخو العشيرة - وبئس ابن العشيرة - فلما جلس تَطَلَّق [النبي - ﷺ -] في وجهه، وانبسط إليه، فلما انطلق، قلت: يا رسول الله، حين رأيتَ الرجل قلت له كذا وكذا، ثم تطلّقت في وجهه وانبسطتَ إليه؟ فقال: يا عائشة، متى عَهِدتيني فَحَّاشًا؟ إنَّ مِنْ شَرِّ الناس عند الله منزلةً يوم القيامة: من تركه الناس اتِّقاء شَرِّه» .\nوفي رواية: «استأذن رجُلٌ على رسول الله - ﷺ- فقال: ائذنوا له، بئس أخو العشيرة [أو ابن العشيرة، فلما دَخَلَ ألان له في الكلام] .... وذكر نحوه» . ⦗٧٣٩⦘ وفي أخرى «بئس أخو القوم وابن العشيرة هذا» أخرجه البخاري ومسلم والموطأ والترمذي.\nوعند أبي داود: «إن مِنْ شِرَارِ النَّاس الذين يُكْرَمُونَ اتِّقاء ألسنتهم» .\nوعند الترمذي وأبي داود أيضًا: «مَنْ تركه الناس - أو ودَعَهُ الناس - اتِّقاء فُحْشِهِ» .\nوفي أخرى لأبي داود نحوه، وقال في آخرها: «فلما دَخَلَ انبسطتَ إليه؟ فقال رسولُ الله - ﷺ-: إن الله لا يحب الفاحش المتفحِّش» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفاحش): ذو الفحش، وهو القبيح من القول والفعل، والمتفحِّش: الذي يتكلَّف ذلك ويعانيه.\n_________\n(١) رواه البخاري ١٠ / ٣٧٨ و٣٧٩ في الأدب، باب لم يكن النبي ﷺ فاحشًا ولا متفحشًا، وباب ما يجوز من اغتياب أهل الفساد والريب، ومسلم رقم (٢٥٩١) في البر والصلة، باب مدارة من يتقى فحشه، والموطأ ٢ / ٩٠٣ و٩٠٤ في حسن الخلق، باب ما جاء في حسن الخلق، وأبو داود رقم (٤٧٩١) و(٤٧٩٢) و(٤٧٩٣) في الأدب، باب في حسن العشرة، والترمذي رقم (١٩٩٧) في البر، باب ما جاء في المداراة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه الحميدي (٢٤٩) . وأحمد (٦/٣٨) . قالا: حدثنا سفيان. وعبد بن حميد (١٥١١) قال: أخبرنا عبد الرزاق. قال أخبرنا: معمر. والبخاري (٨/١٥) قال: حدثنا عمرو بن عيسى. قال: حدثنا محمد بن سواء. قال: حدثنا روح بن القاسم. وفي (٨/٢٠) وفي الأدب المفرد (١٣١١) قال: حدثنا صدقة بن الفضل. قال: أخبرنا ابن عيينة. وفي (٨/٣٨) قال: حدثنا قتيبة بن سعيد. قال: حدثنا سفيان. ومسلم (٨/٢١) قال: حدثنا قتيبة بن سعيد وأبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب وابن نمير. كلهم عن ابن عيينة واللفظ لزهير، قال: حدثنا سفيان، وهو ابن عيينة. (ح) وحدثني محمد بن رافع وعبد بن حميد.\nكلاهما - عن عبد الرزاق - قال: أخبرنا معمر. وأبو داود (٤٧٩١) قال: حدثنا مسدد. قال: حدثنا سفيان. والترمذي (١٩٩٦)، وفي الشمائل (٣٥٠) قال: حدثنا ابن أبي عمر. قال: حدثنا سفيان بن عيينة. ثلاثتهم - سفيان بن عيينة، ومعمر، وروح بن القاسم - عن محمد بن المنكدر.\n٢- وأخرجه النسائي في عمل اليوم والليلة (٢٣٨) قال: أخبرنا محمد بن نصر. قال: أخبرنا إبراهيم بن حمزة. قال: حدثنا حاتم، عن ابن حرملة، عن عبد الله بن نيار.\nكلاهما - محمد بن المنكدر، وعبد الله بن نيار - عن عروة بن الزبير، فذكره.","vol":"11","page":738},{"text":"٩٤٣٤ - (م د س) عدي بن حاتم - ﵁ - «أن رَجُلًا خَطبَ عند رسول الله - ﷺ- فقال: مَنْ يُطع الله ورسولَه فقد رشَد، ومن يَعْصِهما فقد غَوَى، فقال له رسولُ الله - ﷺ-: بئس الخطيب أنت، قل: وَمَنْ يَعْصِ الله ورسوله» أخرجه مسلم. ⦗٧٤٠⦘\nوفي رواية أبي داود «أن خَطِيبًا خطب عند النبي - ﷺ-، فقال: من يُطعِ الله ورسوله، ومن يعصهما، فقال: قم - أو قال: اذهب - بئس الخطيب أنت» .\nوأخرج النسائي قال: تَشَهَّدَ رجُلان عند النبيِّ - ﷺ- فقال أحدهما: مَنْ يُطع الله ورسولَه فقد رشد، ومن يعصهما [فقد غوى]، فقال له رسولُ اللهﷺ-: «بئس الخطيب أنت» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بئس الخطيب أنت) إنما قال له النبيُّ - ﷺ-: «بئس الخطيب أنت»، لأنه لما قال: «ومن يعصهما فقد غوى» جمع في الضمير بين الله تعالى وبين رسوله، فأراد أن يقول: «ومن يعص الله ورسوله» فيأتي بالمظهر ليترتب اسم الله في الذكر أولًا، ومجيء اسم الرسول ثانيًا، وفي هذا دليل على أن الواو تفيد الترتيب، لأنه لولا ذلك لكان قد أمره بشيء نهاه عن مثله.\n_________\n(١) رواه مسلم رقم (٨٧٠) في الجمعة، باب تخفيف الصلاة والخطبة، وأبو داود رقم (٤٩٨١) في الأدب، باب لا يقال: خبثت نفسي، والنسائي ٦ / ٩٠ في النكاح، باب ما يكره من الخطبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٢٥٦) قال: حدثنا وكيع. وفي (٤/٣٧٩) قال: حدثنا عبد الرحمن. ومسلم (٣/١٢) قال: حدثنا أبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، قالا: حدثنا وكيع. وأبو داود (١٠٩٩ و٤٩٨١) قال: حدثنا مسدد، قال: حدثنا يحيى. والنسائي (٦/٩٠) قال: أخبرنا إسحاق بن منصور، قال: أنبأنا عبد الرحمن.\nثلاثتهم - وكيع، وعبد الرحمن بن مهدي، ويحيى بن سعيد - عن سفيان بن سعيد الثوري، عن عبد العزيز بن رفيع، عن تميم بن طرفة، فذكره.\n* اللفظ لمسلم.","vol":"11","page":739},{"text":"٩٤٣٥ - (د) حذيفة - ﵁ - قال: قال النبيُّ - ﷺ-: «لا تقولوا: ما شاء الله وشاء فلان، ولكن قولوا: ما شاء الله ثم شاء فلان» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٨٠) في الأدب، باب لا يقال: خبثت نفسي، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٣٨٤) قال: حدثنا يحيى بن سعيد. وفي (٥/٣٩٤) قال: حدثنا عفان. وفي (٥/٣٩٨) قال: حدثنا محمد بن جعفر، وحجاج. وأبو داود (٤٩٨٠) قال: حدثنا أبو الوليد الطيالسي. والنسائي في عمل اليوم والليلة (٩٨٥) قال: أخبرنا إسماعيل بن مسعود، قال: حدثنا خالد.\nستتهم - يحيى، وعفان، ومحمد، وحجاج، وأبو الوليد، وخالد بن الحارث - عن شعبة، عن منصور، عن عبد الله بن يسار، فذكره.","vol":"11","page":740},{"text":"٩٤٣٦ - (م ط د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «إذا سمعتم الرجل يقول: هلك الناس، فهو أهلكُهُم» . أخرجه مسلم والموطأ وأبو داود (١) .\nقال أبو إسحاق: سمعته بالنصب والرفع، ولا أدري أيَّهما قال، فسّره مالك: إذا قال مُعْجبًا بِنَفْسِهِ، مُزْرِيًا بغيره، فهو أشدُّ هلاكًا منهم، لأنه لا يدري سرائر الله في خَلْقِهِ، وأما إذا قاله وهو يرى نفسه معهم، وهو لنفسه أشدُّ احتقارًا منه لغيره، فلا بأس به.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فهو أهلكهم) قال الخطابي: فيه وجهان، أحدهما: أنه في أصحاب الوعيد، ومن يرى رأي الغلاة منهم في الخلود على الكبيرة، واليأس من عفو الله، والقنوط من رحمته، يقول: فمن رأى هذا الرأي، كان أشدَّ هلاكًا، وأعظم وزرًا ممن قارف الخطيئة، ثم لم ييأس من الرحمة.\nالوجه الثاني: أن يكون ذلك في الرجل يولَع بذكر الناس، وإحصاء عيوبهم، وعدِّ مَساوِيهم، فهو لا يزال يقول: هلك الناس، وفسدت نياتهم، وقلَّت أماناتهم، ويذهب بنفسه عجبًا، ويرى لها على الناس فضلًا، يقول: فهذا بما يناله في ذلك من الإثم أشدُّ هلاكًا وأعظم وِزْرًا. ⦗٧٤٢⦘ هذا التأويل على أن تكون الرواية بالرفع. وأما من رواه بالنصب، فإنما يريد أنه بقوله هذا قد أهلك الناس، يؤيسهم من الرحمة، فيجرِّئهم على ارتكاب الذنوب، ومقارفة المعاصي.\n_________\n(١) رواه مسلم رقم (٢٦٢٣) في البر والصلة، باب النهي عن قول: هلك الناس، والموطأ ٢ / ٩٨٤ في الكلام، باب ما يكره من الكلام، وأبو داود رقم (٤٩٨٣) في الأدب، باب لا يقال: خبثت نفسي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مالك الموطأ (٦٠٩) وأحمد (٢/٢٧٢) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وفي (٢/٣٤٢) قال: حدثنا عفان قال: حدثنا حماد بن سلمة. وفي (٢/٤٦٥) قال: حدثنا إسحاق. قال: أخبرنا مالك. وفي (٢/٥١٧) قال: حدثنا روح. قال: حدثنا مالك. والبخاري في الأدب المفرد (٧٥٩) قال: حدثنا إسماعيل. قال: حدثني مالك. ومسلم (٨/٣٦) قال: حدثنا عبد الله بن مسلمة بن قعنب. قال: حدثنا حماد بن سلمة (ح) وحدثنا يحيى بن يحيى. قال: قرأت على مالك. (ح) وحدثنا يحيى بن يحيى. قال: أخبرنا يزيد بن زريع، عن روح بن القاسم. (ح) وحدثني أحمد بن عثمان بن حكيم. قال: حدثنا خالد بن مخلد، عن سليمان بن بلال. وأبو داود (٤٩٨٣) قال: حدثنا القعنبي، عن مالك. (ح) وحدثنا موسى بن إسماعيل. قال: حدثنا حماد.\nخمستهم - مالك، ومعمر، وحماد بن سلمة، وروح بن القاسم، وسليمان بن بلال - عن سهيل بن أبي صالح، عن أبيه فذكره. * زاد في رواية معمر: «يقول الله إنه هو هالك.» .","vol":"11","page":741},{"text":"٩٤٣٧ - (د) أبو قلابة قال: قال أبو مسعود - ﵁ - لأبي عبد الله - أو قال أبو عبد الله لأبي مسعود -: ما سمعتَ رسول الله - ﷺ- يقول في «زَعمُوا» قال: سمعتُ رسولَ الله - ﷺ- يقول: «بئس مَطِيَّة الرجل» أخرجه أبو داود (١)، وقال: أبو عبد الله: هو حذيفة.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (بئس المطية) معنى قوله: «بئس مَطِيَّةُ الرجل زعموا» أن الرجل إذا أراد المسير إلى بلد، والظَّعن في حاجة: ركب مَطِيَّتَهُ، وسار حتى يقضيَ حاجته، فشبَّه النبيُّ - ﷺ- ما يُقَدِّمه الرجل أمام كلامه، ويتوصل به إلى حاجته من قوله: «زعموا» بالمطيَّة التي يتوصل بها إلى الموضع الذي يقصده، وإنما يقال: «زعموا» في حديث لا سند له ولا ثَبْتَ فيه، وإنما هو شيء يحكى على الألسن على سبيل البلاغ، فذمَّ النبيُّ - ﷺ- من الحديث ما كان هذا سبيله.\n_________\n(١) رقم (٤٩٧٢) في الأدب، باب قول الرجل: زعموا، ورواه أيضًا أحمد في \" المسند \"، والبخاري في \" الأدب المفرد \" وغيرهما، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٤٠١) قال: حدثنا وكيع. والبخاري في الأدب المفرد (٧٦٢) قال: حدثنا أبو عاصم. وأبو داود (٤٩٧٢) قال: حدثنا أبو بكر بن أبي شيبة. قال: حدثنا وكيع.\nكلاهما - وكيع، وأبو عاصم - عن الأوزاعي، عن يحيى بن أبي كثير، عن أبي قلابة، فذكره.\n* أخرجه أحمد (٤/١١٩) قال: حدثنا علي بن إسحاق، قال: حدثنا عبد الله، هو ابن المبارك، قال: حدثنا الأوزاعي، عن يحيى بن أبي كثير، عن أبي قلابة، عن أبي مسعود، فذكره. ليس فيه حذيفة.","vol":"11","page":742},{"text":"٩٤٣٨ - (ت) معاذ بن جبل - ﵁ - قال: قال رسولُ الله - ﷺ-: «مَنْ عيَّرَ أخاه بذنب لم يمتْ حتى يَعْمَلَه» قال أحمد: مِنْ ذنبٍ قد ⦗٧٤٣⦘ تاب منه. أخرجه الترمذي (١) .\n_________\n(١) رقم (٢٥٠٧) في صفة القيامة، باب رقم (٥٤)، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥٠٥) قال: حدثنا أحمد بن منيع. قال: حدثنا محمد بن الحسن بن أبي يزيد الهمداني، عن ثور بن يزيد، عن خالد بن معدان، فذكره.\n* قال الترمذي: هذا حديث غريب، وليس إسناده بمتصل، وخالد بن معدان لم يدرك معاذ بن جبل.\n* وقع في مسند أحمد ضمن مسند معاذ بن جبل (٥/٢٤٧) حدثنا يحيى بن غيلان. قال: حدثنا رشدين. وفي (٥/٢٤٧) أيضا قال: حدثنا حسن. قال: حدثنا ابن لهيعة.\nكلاهما - رشدين، وعبد الله بن لهيعة - عن زبان بن فائد، عن سهل بن معاذ، عن أبيه، عن معاذ.\n«أنه سأل رسول الله -ﷺ- عن أفضل الإيمان. قال: أفضل الإيمان أن تحب لله وتبغض في الله.» الحديث.\nوالصواب أن هذا من مسند «معاذ بن أنس» وقد سبق في مسنده، برقم (١١٤٥٣) وانظر تعليقنا عليه.","vol":"11","page":742},{"text":"٩٤٣٩ - (خ م) أبو هريرة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «كُلُّ أُمَّتي معافى إلا المجاهرون (١)، وإن من المجاهرة - وفي أخرى: وإن من الإجهار - أن يعمل الرجل بالليل عملًا، ثم يُصبح وقد ستره الله، فيقول: يا فلان، عَمِلْتُ البارحة كذا وكذا، وقد بات يستره ربُّه فَيُصْبِحُ يَكْشِف سِتْر الله عنه» أخرجه البخاري ومسلم (٢) .\n_________\n(١) كذا في رواية النسفي: إلا المجاهرون بالرفع على أنه استثناء منقطع، وإلا بمعنى لكن، وعند الأكثر: إلا المجاهرين بالنصب.\n(٢) رواه البخاري ١٠ / ٤٠٥ و٤٠٦ في الأدب، باب ستر المؤمن على نفسه، ومسلم رقم (٢٩٩٠) في الزهد، باب النهي عن هتك الإنسان ستر نفسه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨/٢٤) قال: حدثنا عبد العزيز بن عبد الله. قال: حدثنا إبراهيم بن سعد. ومسلم (٨/٢٢٤) قال: حدثني زهير بن حرب ومحمد بن حاتم وعبد بن حميد. قال: عبد: حدثني. وقال الآخران: حدثنا يعقوب بن إبراهيم.\nكلاهما - إبراهيم بن سعد، ويعقوب بن إبراهيم - عن ابن أخي ابن شهاب، عن عمه ابن شهاب، عن سالم بن عبد الله، فذكره.","vol":"11","page":743},{"text":"٩٤٤٠ - (د) عوف بن مالك الأشجعي - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «لا يَقُصُّ إلا أمِير، أو مأمور، أو مختال» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يقصُّ إلا أمير أو مأمور الخ) أراد بهذا الخُطَب، وذلك: أن الأمراء كانوا يتولَّوْنها بأنفسهم، فيقصُّون فيها على الناس ويعظونهم، فأما المأمور: فهو من يقيمه الأمير ويختاره الأئمة، فينصبونه لذلك، ولا يكادون يختارون إلا رضيًا من الناس، فاضلًا، وما سوى ذلك فلا يكاد ينتدب له من ⦗٧٤٤⦘ الناس إلا مراءٍ مختال، فإن المختال ينصب نفسه لذلك من غير أن يأمره أحدٌ من أولي الأمر، طلبًا للرياسة، فهو يرائي بذلك ويختال، وقيل: أراد به الفتوى في الأحكام.\n_________\n(١) رقم (٣٦٦٥) في العلم، باب في القصص، ورواه أيضًا أحمد في \" المسند \" ٦ / ٢٢ و٢٧ و٢٨ و٢٩، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٦٦٥) قال: حدثنا محمود بن خالد، قال: حدثنا أبو مسهر، قال: حدثني عباد بن عباد الخواص، عن يحيى بن أبي عمرو السيباني، عن عمرو بن عبد الله السيباني، فذكره.","vol":"11","page":743},{"text":"٩٤٤١ - () أسامة [بن زيد]- ﵁ - أن رسولَ الله - ﷺ- قال: «لا تَسْتَعْجِلُوا بالبَلِيَّةِ قبل نزولها، فإنكم إن فعلتم لم يزل فيكم مَنْ يقول فَيُسَدَّد، وإن لم تفعلوا تَشَتَّتَتْ بكم السبل هاهنا وهاهنا» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه بمعناه الدارمي ١ / ٤٩ في المقدمة، باب التورع عن الجواب فيما ليس فيه كتاب ولا سنة من حديث وهب بن عمير الجمحي، وإسناده منقطع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":744},{"text":"٩٤٤٢ - (د) بريدة - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن من البيان سِحْرًا، وإنَّ من العلم جَهلًا، وإن من الشِّعر حُكْمًا، وإن من القول عِيالًا» فقال صعصعة بن صُوحان: صَدَق رسولُ الله - ﷺ- أما قوله: «إن من البيان سحرًا» فالرجل يكون عليه الحق، وهو ألْحَنُ بحجته من خصمه، فيقلب الحق ببيانه إلى نفسه - لأن معنى «السِّحر» قلبُ الشيء في عين الإنسان، وليس بقلبِ الأعيان، ألا ترى أن البليغ يمدَح إنسانًا حتى يصرف قلوبَ السامعين إلى حبِّ الممدوح، ثم يَذُمّه حتى يصرفَها إلى بغضه.\nوأما قول رسولِ الله - ﷺ-: «وإنَّ من العلم جهلًا» فهو تكلُّف الرجل ما لا يعلم. فَيُجَهِّلُهُ عند غيره. ⦗٧٤٥⦘\nوأما قوله: «وإن من الشعر حكْما» فهي هذه المواعظ والأمثال التي يتعَّظ الإنسان بها.\nوأما قوله: «وإن من القول عِيالًا» فَعرْضُكَ كلامَكَ وحديثَكَ على من لا يريده، وعلى من ليس من شأنه [ولا يريده] . وقد نهى عن ذلك رسولُ الله - ﷺ- بقوله: «لا تُحَدِّثوا الناسَ بما لا يعلمون» (١) وبقوله: «لا تُعْطُوا الحِكْمَةَ غَيرَ أهلها فَتَظْلِمُوها، ولا تَمنَعُوها أهلها، فَتَظلِمُوهُمْ» (٢) قال: وقد ضُرِبَ لذلك مَثَلٌ أنه: «كتعليق اللآلئ في أعناق الخنازير (٣)» أخرجه أبو داود (٤) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (وهو ألحن بحجته): فلان ألحن بحجته من فلان: إذا كان أقوم بها منه، وأقدر على إظهارها والمحاججة بها من خصمه.\n_________\n(١) لم يصح في المرفوع، ومعناه عند البخاري عن علي موقوفًا ١ / ١٩٩ في العلم، باب من خص بالعلم قومًا دون قوم كراهية أن لا يفهموا: حدثوا الناس بما يعرفون، أتحبون أن يكذب الله ورسوله، وعند مسلم في المقدمة، باب النهي عن الحديث بكل ما سمع عن ابن مسعود موقوفًا: ما أنت بمحدث قومًا حديثًا لا تبلغه عقولهم إلا كان لبعضهم فتنة، وانظر \" المقاصد الحسنة \" للسخاوي صفحة ٩٣.\n(٢) وكذلك لم يصح في المرفوع: وإن كان معناه صحيحًا.\n(٣) إسناده ضعيف، انظر ابن ماجة رقم (٢٢٤) .\n(٤) رقم (٥٠١٢) في الأدب، باب ما جاء في الشعر، إلى قوله: ولا يريده، وفيه زيادة شرح في أوله وإسناده ضعيف، وللفقرتين منه: إن من البيان سحرًا، وإن من الشعر حكمًا، شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٠١٢) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا سعيد بن محمد، قال: حدثنا أبو تميلة، قال: حدثني أبو جعفر النحوي، عبد الله بن ثابت، قال: حدثني صخر بن عبد الله بن بريدة، عن أبيه فذكره.","vol":"11","page":744},{"text":"٩٤٤٣ - (د) جابر بن سليم قال: «أتيت المدينة، فرأيت رَجُلًا يَصْدُر الناس عن رأيه، لا يقول شيئًا إلا صَدَرُوا عنه، قلت: من هذا؟ قالوا: هذا رسولُ الله - ﷺ- قال: فقلت: عليك السلام يا رسول الله - مرتين - فقال: لا تَقُلْ: عليك السلام، فإن ذلك تحيّة الميت، قل: السلام عليك، قلت: أنت رسولُ الله؟ قال: أنا رسولُ الله الذي إن أصابك ضُرّ، فدعوتَه كشَفَهُ عنك، وإن أصابك عامُ سَنَةٍ، فدعوته أنْبَتَهَا لك، وإن كنت بأرضٍ قَفْر، أو فَلاة، فَضَلَّتْ رَاحِلَتُكَ، فدعوتَهُ ردَّها عليك، قلت: اعْهَدْ إليَّ، قال: لا تَسُبّنّ أحدًا، قال: فما سَبَبْتُ بعد ذلك حُرًّا ولا عبدًا، ولا شاةً ولا بعيرًا، قال: ولا تَحْقِرَنَّ شيئًا من المعروف، وأن تُكلِّمَ أخاك وأنت مُنْبَسِطٌ إليه بوَجْهِكَ، فإن ذلك من المعروف، وارفع إِزَارَكَ إلى نِصف الساق، فإن أبَيْتَ فإلى الكعبين، وإياك وإسْبَالَ الإزار فإنها من المخِيلة، وإن الله لا يُحِبُّ المخيلة، وإن امرُؤ شَتَمَكَ أو عَيَّرَك بما يَعْلَمُ فِيكَ فَلا تُعَيِّرْهُ بما تَعلم فيه، يكن وبال ذلك عليه» .\nأخرجه أبو داود (١) وأخرج الترمذي منه حديث السلام لا غير، وهو مذكور في «كتاب الصحبة» من حرف الصاد.\n_________\n(١) رقم (٤٠٨٤) في اللباس، باب ما جاء في إسبال الإزار، وإسناده صحيح، وصححه ابن حبان رقم (١٢٢١) و(١٤٥١) \" موارد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٦٣) قال: حدثنا عفان، قال: حدثنا حماد بن سلمة، قال: حدثنا يونس، قال: حدثنا عبيدة الهجيمي. وأبو داود (٤٠٧٥) قال: حدثنا عبيد الله بن محمد القرشي، قال: حدثنا حماد بن سلمة، قال: أخبرنا يونس بن عبيد، عن عبيدة أبي خداش. وفي (٤٠٨٤) قال: حدثنا مسدد، قال: حدثنا يحيى، عن أبي غفار. وفي (٥٢٠٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو خالد الأحمر، عن أبي غفار. والترمذي (٢٧٢٢) قال: حدثنا الحسن بن علي الخلال، قال: حدثنا أبو أسامة، عن أبي غفار المثنى بن سعيد الطائي. والنسائي في عمل اليوم والليلة (٣١٧) قال: أخبرني إبراهيم ابن يعقوب، قال: حدثنا عبد الصمد بن عبد الوارث، قال: حدثنا أبي، قال: حدثنا الجريري، عن أبي السليل. وفي (٣١٨) قال:أخبرني عمران بن يزيد، قال: حدثنا عيسى -يعني ابن يونس-، قال: حدثنا المثنى بن عفان، وهو ابن سعيد الطائي أبو غفار.\nثلاثتهم - عبيدة الهجيمي، وأبو غفار، وأبو السليل - عن أبي تميمة الهجيمي، فذكره.\n* وأخرجه أحمد (٥/٦٤) قال: حدثنا عفان، قال: حدثناه وهيب والترمذي (٢٧٢١) قال: حدثنا سويد، قال: أخبرنا عبد الله. والنسائي في عمل اليوم والليلة (٣١٩) قال: أخبرنا محمد بن عبد الله بن بزيع، قال: حدثنا يزيد. وفي الكبرى تحفة الأشراف (٢١٢٤) وفي عمل اليوم والليلة (٣٢٠) عن ابن بشار، عن الثقفي.\nأربعتهم - وهيب، وعبد الله، ويزيد، والثقفي - عن خالد الحذاء، عن أبي تميمة، عن رجل من بلهجيم. قال: قلت يا رسول الله! إلام تدعو؟ فذكره.\n* وأخرجه البخاري في الأدب المفرد (١١٨٢) قال: حدثنا عبد الله بن محمد، قال: حدثنا وهب بن جرير. والنسائي في الكبرى تحفة الأشراف (٢١٢٤) عن ابن بشار، عن حماد بن مسعدة، وأبي عامر العقدي.\nثلاثتهم - وهب، وحماد، وأبو عامر - عن قرة بن خالد، قال: حدثني قرة بن موسى الهجيمي، عن سليم بن جابر الهجيمي.\n* وجاء في تحفة الأشراف (٢١٢٤) أخرجه النسائي في الكبرى: عن عمرو بن علي، عن عبد العزيز بن عبد الصمد، عن يونس بن عبيد، عن عبيدة الهجيمي، عن جابر بن سليم. ليس فيه أبو تميمة، وعن إسماعيل بن مسعود، عن خالد بن الحارث، عن قرة بن خالد، عن قرة بن موسى، قال: حدثنا مشيختنا، عن سليم بن جبير، وعن أحمد بن عثمان بن حكيم، عن خالد بن مخلد، عن عبد الملك بن الحسن، قال: سمعت سهم بن معتمر، يحدث عن الهجيمي، ولم يسمه.\nالروايات مطولة ومختصرة.","vol":"11","page":746},{"text":"<span data-type=\"title\" id=toc-2110>الفصل الرابع: في أحاديث متفرِّقة من كل نوع لا يضمها معنى، ولا يحصرها فَنّ</span>، وهي عشرة أنواع\n<span data-type=\"title\" id=toc-2111>نوع أول</span>\n٩٤٤٤ - (ت) أبو سعيد الخدري - ﵁ - قال: «صلَّى بنا رسولُ الله - ﷺ- يومًا صلاة العصر بنهار، ثم قام خطيبًا، فلم يَدَعْ شيئًا يكون إلى قيام الساعة إلا أخبرنا به، حَفِظَه من حِفظه، ونسيه من نسيه، وكان فيما قال: إنَّ الدُّنيا خَضِرة حُلوة، وإن الله مُسْتَخْلِفكم فيها، فناظرٌ كيف تعملون؟ ألا فاتقوا الدنيا، واتقوا النساء، وكان فيما قال: ألا لا تَمْنَعَنَّ رَجُلًا هيبَةُ الناس أن يقول بحق إذا علمه، قال: فبكى أبو سعيد - وقال: قد والله رأينا أشياء فَهِبْنا - وكان فيما قال: ألا إِنه يُنْصَب لكلّ غادر لواء يوم القيامة بقَدْر غَدْرته، ولا غَدْرة أعظم من غدرة إمامِ عامَّة، يُرْكَزُ لواؤه عند اسْتِه، وكان فيما حفظنا يومئذ: ألا إن بني آدمَ خُلقُوا على طبقات شَتى، فمنهم مَنْ يُولَدُ مؤمنًا، ويَحْيَى مؤمنًا، ويموت مؤمنًا، ومنهم مَنْ يُولَدُ مؤمنًا، ويحيى مؤمنًا، ويموت كافرًا، ومنهم مَنْ يُولَدُ كافرًا، ويحيى كافرًا، ويموت مؤمنًا، ومنهم مَنْ يُولَدُ كافرًا، ويحيى كافرًا، ويموت كافرًا، ألا وإن منهم البطيءَ ⦗٧٤٨⦘ الغَضَبِ سريعُ الفَيء، والسريع الغضب سريع الفَيء، البطيء الغضب بطيء الفيء، فَتِلْكَ بِتلك، ألا وإن منهم بطيء الفيء سريع الغضب، ألا وخيرهم بطيءُ الغضب سريع الفيء، وشرُّهم سريعُ الغضب بطيء الفيء، ألا وإن منهم حَسَنَ القضاء حسن الطلب، ومنهم سَيء القضاء حَسَنُ الطلب، ومنهم سيء الطلب حسن القضاء، فتلك بتلك، ألا وإنَّ منهم سيءَ القضاء سيءَ الطلب، ألا وخيرهم الحسنُ القضاء الحسنُ الطلب، وشرّهم سيء القضاء سيء الطلب، ألا وإن الغضب جَمْرَة في قلب ابن آدم، أما رأيتم إلى حُمْرَة عينيه، وانتفاخ أوداجه؟ فمن أحسّ بشيء من ذلك فليلصَق بالأرض، قال: وجَعلنا نلتفت إلى الشمس، هل بقي من النهار شيء؟ فقال رسولُ الله - ﷺ-: ألا وإنه لم يَبْقَ من الدنيا فيما مضى منها [إلا] كما بَقيَ من يومكم هذا فيما مضى منه» أخرجه الترمذي (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الفيء): الرجوع، فاء يفيء فيئًا: إذا رجع.\n_________\n(١) رقم (٢١٩٢) في الفتن، باب ما أخبر النبي ﷺ أصحابه بما هو كائن إلى يوم القيامة وفي سنده علي بن زيد بن جدعان، وهو ضعيف، ومع ذلك فقد الترمذي: هذا حديث حسن، أقول: ولبعض فقراته شواهد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٩١) قال: حدثنا عمران بن موسى القزاز البصري، حدثنا حماد بن زيد، حدثنا علي بن زيد بن جدعان القرشي، عن أبي نضرة، عن أبي سعيد الخدري. فذكره.\nقال أبو عيسى: وفي الباب عن حذيفة، وأبي مريم، وأبي زيد بن أخطب، والمغيرة بن شعبة وذكروا أن النبي -ﷺ- حدثهم بما هو كائن إلى أن تقوم الساعة.\nوهذا حديث حسن صحيح.","vol":"11","page":747},{"text":"٩٤٤٥ - (م) عياض بن حمار المجاشعي - ﵁ - أن رسولَ الله - ﷺ- قال ذات يوم في خطبته: «ألا إِن رَبِّي أمَرَني أن أُعَلِّمَكم ما جَهِلْتُمْ مما علَّمني يومي هذا، كُلُّ مال نَحَلْتُه عبدًا حلال، وإني خَلَقْتُ عِبَادِي ⦗٧٤٩⦘ حُنَفَاءَ كلَّهم، وإنَّهم أتَتْهُمُ الشياطين فاجتالتَهمْ عن دِينهم، وحرّمت عليهم ما أحللتُ لهم، وأمرتْهُم أن يُشرِكوا بي ما لم أُنَزِّلْ به سُلطانًا، وإنَّ الله نظر إلى أهل الأرض، فمقَتَهم، عَرَبَهُم وعَجَمهم، إلا بقايا من أهل الكتاب، وقال: إنما بَعَثْتُكَ لأبْتَليَكَ وأبتَليَ بِكَ، وأنزلتُ عليكَ كتابًا لا يَغْسِله الماء، تقرؤه نائمًا ويقظان، وإن الله أمرني أن أُحَرِّقَ قريشًا، فقلت: ربِّ إذًا يَثْلَغُوا رَأْسي، فَيَدَعُوهُ خُبْزَة، قال: اسْتَخْرِجهُم كما أخرجوك، واغْزُهم نُعِنْك (١)، وأنفق فَسَنُنْفِق عليك، وابعث جَيشًا نبعثْ خمسة مثله، وقاتل بمن أطاعَكَ من عصاك، قال: وأهلُ الجنة ثلاثة: ذو سلطانٍ مُقْسِط مُتَصَدِّق مُوَفَّق، ورجل رحيم رقيق القلب لكل ذي قُربَى [و] مسلم، وعفيفٌ مُتَعَفِّفٌ ذو عيال، وأهل النار خمسة: الضعيف الذي لا زَبْرَ له، الذين هم فيكم تبعًا لا يَتبعون أهلًا ولا مالًا، والخائن الذي لا يَخْفَى له طمع وإن دَقَّ إلا خانه، ورجل لا يصبح ولا يُمسي إلا وهو يخادعك عن أهلك ومالك، وذكر البخل أو الكذب، والشِّنْظِير: الفَحَّاش» .\nزاد في رواية: «وإن الله أوحى إليَّ: أن تَواضَعُوا حتى لا يَفْخَرَ أحدٌ على أحد، ولا يبغي أحد على أحد» . وقال في حديثه: «وهم فيكم تبعًا، لا يبغون أهلًا ولا مالًا، فقلت: فيكون ذلك يا أبا عبد الله؟ قال: نعم، والله لقد أدركتُهم في الجاهلية، وإن ⦗٧٥٠⦘ الرجل ليرعَى على الحيِّ ما به إلا وليدَتهُم يَطَؤها» أخرجه مسلم (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اجتالتهم الشياطين) أي: استخفَّتهم، فجالوا معهم، ويقال للقوم إذا تركوا القصد والهدى: اجتالتهم الشياطين، أي: جالوا معهم في الضلالة.\n(أمرني أن أُحَرِّقَ قريشًا) كناية عن القتل، ومثله في ذكر قتال أهل الرِّدَّة، فلم يزل يحرّق أعضاءهم حتى أدخلهم من الباب الذي خرجوا منه، ومنه حديث المواقع في رمضان: «احترقتُ» أي: هلكت.\n(الثَّلغ) الشَّدخ، وقيل: هو فَضْخُكَ الشيء الرطب بالشيء اليابس.\n(لا زَبْرَ له) أي: لا عقل له، ولا تماسك، وهو في الأصل مصدر.\n(الشِنْظير) من الأناسي: السيّء الخُلُق، و«الفحَّاش»: المبالغ في الفحش.\n_________\n(١) في نسخ مسلم المطبوعة: نغزك، ومعناه: نعنك.\n(٢) رقم (٢٨٦٥) في الجنة، باب الصفات التي يعرف بها في الدنيا أهل الجنة وأهل النار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٦٢) قال: حدثنا يحيى بن سعيد، قال: حدثنا هشام، قال: حدثنا قتادة. (ح) وحدثنا يحيى بن سعيد، قال: حدثنا سعيد، عن قتادة. وفي (٤/١٦٢) قال: حدثنا عبد الوهاب، قال: أخبرنا سعيد، عن قتادة. وفي (٤/٢٦٦) قال: حدثنا عبد الرزاق، قال: حدثنا معمر، عن قتادة. (ح) وحدثنا روح، قال: حدثنا عوف، عن حكيم الأثرم، عن الحسن. ومسلم (٨/١٥٨و ١٥٩) قال: حدثني أبو غسان المسمعي ومحمد بن المثنى ومحمد بن بشار بن عثمان. قالوا: حدثنا معاذ بن هشام، قال: حدثني أبي، عن قتادة. (ح) وحدثناه محمد بن المثنى العنزي، قال: حدثنا محمد بن أبي عدي، عن سعيد، عن قتادة. (ح) وحدثني عبد الرحمن بن بشر العبدي، قال: حدثنا يحيى بن سعيد، عن هشام، صاحب الدستوائي، قال: حدثنا قتادة. (ح) وحدثني أبو عمار حسين بن حريث، قال: حدثنا الفضل بن موسى، عن الحسين، عن مطر، قال: حدثني قتادة. وابن ماجة (٤١٧٩) قال: حدثنا أحمد بن سعيد، قال: حدثنا علي بن الحسين بن واقد، قال: حدثنا أبي، عن مطر، عن قتادة. والنسائي في فضائل القرآن (٩٥) قال: أخبرنا محمد بن عبد الأعلى، قال: حدثنا محمد بن ثور، عن معمر، عن قتادة. وفي (٩٦) قال: أخبرنا محمد بن بشار، قال: حدثنا محمد بن جعفر، قال: حدثنا عوف قال: حدثنا حكيم الأثرم، قال: حدثنا الحسن.\nكلاهما - قتادة، والحسن - عن مطرف بن عبد الله بن الشخير، فذكره.\n* أخرجه أحمد (٤/٦٦١) قال: حدثنا عفان. والبخاري في خلق أفعال العباد (٤٨) قال: حدثنا محمد بن سنان.\nكلاهما - عفان، ومحمد بن سنان - قالا: حدثنا همام، قال: حدثنا قتادة، قال: حدثنا العلاء بن زياد العدوي. قال: وحدثني يزيد أخو مطرف. قال: وحدثني عقبة وفي رواية محمد بن سنان: ورجل آخر. كل هؤلاء يقول: حدثني مطرف، أن عياض بن حمار حدثه، فذكره.\nقال همام: قال بعض أصحاب قتادة، ولا أعلمه إلا قال: يونس الإسكاف، قال لي: إن قتادة لم يسمع حديث عياض بن حمار من مطرف قلت: هو حدثنا عن مطرف وتقول أنت لم يسمعه من طرف؟ قال: فجاء أعرابي فجعل يسأله، واجترأ عليه. قال: فقلنا للأعرابي: سله، هل سمع حديث عياض بن حمار عن مطرف؟ فسأله. فقال: لا حدثني أربعة عن مطرف. فسمى ثلاثة. الذي قلت لكم.\n* رواية ابن ماجة مختصرة على: «إن الله ﷿ أوحى إلي أن تواضعوا حتى لا يفخر أحد على أحد» .","vol":"11","page":748},{"text":"٩٤٤٦ - (د ت) أبو أُمامة الباهلي - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول في خطبته في عام حجة الوَداع: «إن الله ﵎ قد أعطى كُلَّ ذي حقٍّ حقَّه، فلا وصية لوارث، الولد للفراش، وللعاهر الحَجَر، وحسابهم على الله، ومن ادَّعى إلى غير أبيه، أو انتَمَى إلى غير مواليه، فعليه لعنة الله التابعة إلى يوم القيامة، لا تُنْفِقِ امرأة من بيت ⦗٧٥١⦘ زوجها إلا بإذن زوجها، قيل: يا رسولَ الله، ولا الطعام؟ قال: ذلك أفضل أموالنا، وقال: العاريَّة مُؤدَّاة، والمِنْحة مردودة، والدَّيْن مقضِيّ، والزعيم غارم» . أخرجه الترمذي، وقد فرَّقه أيضًا في مواضع من كتابه.\nوفي رواية أبي داود قال: سمعتُ رسولَ الله - ﷺ- يقول: «إن الله قد أعطى كلَّ ذي حقٍّ حقَّه، فلا وصية لوارث، ولا تُنْفِقُ امرأة شيئًا من بيت زوجها إلا بإذنه، قيل: يا رسولَ الله، ولا الطعام؟ قال: ذلك أفضلُ أموالنا، [ثم قال]: العاريَّةُ مُؤدَّاة، والمِنْحة مَرْدُودَة، والدَّيْنُ مَقْضيّ، والزَّعيم غارِم» (١) . وزاد رزين - بعد قوله: «أموالنا» - قال: «وعلى اليد ما أخذت حتى تؤدِّيَهُ، فإن بَخَسك من ائتمنته شيئًا، فهو أمينُك، لم يضمن» (٢) .\n_________\n(١) رواه الترمذي رقم (٢١٢١) في الوصايا، باب ما جاء لا وصية لوارث، وأبو داود رقم (٣٥٦٥) في البيوع، باب في تضمين العارية، وقال الترمذي: هذا حديث حسن، وهو كما قال.\n(٢) رواية رزين هذه رواها الترمذي وأبو داود وابن ماجة من حديث قتادة عن الحسن البصري عن سمرة، عن النبي ﷺ قال: \" على اليد ما أخذت حتى تؤدي \" ثم إن الحسن نسي فقال: \" هو أمينك لا ضمان عليه \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٦٧) قال: حدثنا أبو المغيرة. وأبو داود (٢٨٧٠ و٣٥٦٥) قال: حدثنا عبد الوهاب بن نجدة الحوطي. وابن ماجة (٢٠٠٧ و٢٢٩٥ و٢٣٩٨ و٢٧١٣) قال: حدثنا هشام بن عمار. وفي (٢٤٠٥) قال: حدثنا بن عمار، والحسن بن عرفة والترمذي (٦٧٠) قال: حدثنا هناد. وفي (١٢٦٥) و(٢١٢٠) قال: حدثنا هناد، وعلي بن حجر. وعبد الله بن أحمد (٥/٢٦٧) قال: حدثنا يحيى بن معين.\nسبعتهم - أبو المغيرة، وابن نجدة، وهشام، وابن عرفة، وهناد، وابن حجر، وابن معين - قالوا: حدثنا إسماعيل بن عباس، قال: حدثنا شرحبيل بن مسلم الخولاني. فذكره.","vol":"11","page":750},{"text":"نوع ثان\n٩٤٤٧ - (خ م د) أبو هريرة - ﵁ - قال: قال رسولُ الله ⦗٧٥٢⦘ ﷺ-: «لا تُسَمُّوا العِنَبَةَ الكَرْم، ولا تقولوا: خَيْبَةَ الدَّهْرِ، فإنَّ الله هو الدَّهْر» أخرجه البخاري.\nوفي رواية له ولمسلم قال: قال رسولُ الله - ﷺ-: «ويقولون: الكرم، إنما الكرم قلبُ المؤمن» .\nوفي أخرى لمسلم: «لا تُسَمُّوا العنبَ الكَرْم، فإن الكرم المسلم» .\nوفي أخرى لمسلم: «لا يقولنَّ أحدُكم للعنب الكرْم، إنما الكرمُ الرجلُ المسلم» .\nوفي رواية أبي داود قال: «لا يقولَنَّ أحدُكم الكرم، فإنَّ الكرم: الرجلُ المسلم، ولكن قولوا: حدائقُ الأعناب» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا تسمُّوا العِنْبَةَ الكرم) أراد النبيُّ - ﷺ-: أن يقرِّر ويشدِّد ما في قوله ﷿: ﴿إنَّ أكرمكم عند الله أتقاكم﴾ [الحجرات: ١٣] بطريقة أنيقة ومَسلَكٍ لطيف، ورمز حلوب، فيصرُّ أن هذا النوع من غير الأناسي، المسمَّى بالاسم المشتق من الكرم: أنتم أحقاءُ بأن لا تؤهِّلوه لهذه التسمية، ولا تطلقوها ⦗٧٥٣⦘ عليه، غَيرةً للمسلم التقيّ، وأنَفَةً أن يشارك فيما سماه الله به، واختصه بأن جعله صفةً له، فضلًا أن تسموا بالكَرْم من ليس بمسلم، وتعترفوا له بذلك، وليس الغرض حقيقة النهي عن تسمية العنب كرمًا، ولكن الرمز إلى هذا المعنى، كأنه [يقول]: إن تأتَّى لكم أن لا تسمّوه - مثلًا - باسم الكرم، ولكن «بالحَبَلة» فافعلوا، وقوله: «فإنما الكرم قلب المؤمن والرجل المسلم» أي: فإنما المستحق للاسم المشتق من الكرم: المسلم، ونظيره في الأسلوب قوله: ﴿صِبْغَةَ الله ومن أَحْسَنُ من الله صِبغَةً﴾ وقيل: أراد نفي الاسم عنها، حتى لا يحملهم ذلك على تعظيمها، وأنها مشتقة من الكرم، وأن شاربها كريم، وأثبت الكرم لتاركها، تأكيدًا لتحريمها.\nقال الخطابي: وقوله: إن الكرم الرجل المسلم يريد: أنه الكريم، فوضع المصدر موضع الاسم، كقولهم: «رجل عَدْل» بمعنى عادل، فيكون الواحد والاثنان والجميع سواء، تقول: رجل كَرْمٌ، ورجلان كَرْم، وقوم كَرْم، ونساء كَرْم. وقال ابن الأنباري: سُمِّي الكَرْم كرمًا، لأن المتَّخَذَةَ منه تحثُّ على السخاء والكرم، فاشتقوا لها اسمًا من الكرم، ولذلك كره التسمية بهذا الاسم كما قلنا.\n_________\n(١) رواه البخاري ١٠ / ٤٦٥ و٤٦٦ في الأدب، باب لا تسبوا الدهر، ومسلم رقم (٢٢٤٦) و(٢٢٤٧) في الألفاظ، باب النهي عن سب الدهر، وباب كراهة تسمية العنب كرمًا، وأبو داود رقم (٤٩٧٤) في الأدب، باب في الكرم وحفظ المنطق، ورواه أيضًا مالك في \" الموطأ \" ٢ / ٩٨٤ في الكلام، باب ما يكره من الكلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (١٠٩٩) وأحمد (٢/٢٣٩) والبخاري (٨/٥١) قال: حدثنا علي بن عبد الله. ومسلم (٧/٤٦) قال: حدثنا عمرو الناقد وابن أبي عمر.\nخمستهم - الحميدي، وأحمد، وعلي، وعمرو الناقد، وابن أبي عمر - قالوا: حدثنا سفيان، قال: حدثنا الزهري، عن سعيد بن المسيب، فذكره.\nأخرجه أحمد (٢/٢٩١ و٥٠٩) قال: حدثنا يزيد: قال: أخبرنا محمد بن إسحاق، عن صالح بن إبراهيم. وفي (٢/٤٦٤ و٤٧٦) قال: حدثنا وكيع. قال: حدثنا سفيان، عن أبي الزناد. والدارمي (٢٧٠٣) قال: أخبرنا يزيد بن هارون. قال: أخبرنا محمد بن إسحاق، عن صالح بن إبراهيم. ومسلم (٧/٤٦) قال: حدثنا زهير بن حرب. قال: حدثنا علي بن حفص. قال: حدثنا ورقاء، عن أبي الزناد. وأبو داود (٤٩٧٤) قال: حدثنا سليمان بن داود. قال: أخبرنا ابن وهب. قال: أخبرني الليث بن سعد، عن جعفر بن ربيعة. والنسائي في الكبرى تحفة الأشراف (١٠/١٣٦٣٢) عن وهب بن بيان ويونس بن عبد الأعلى.\nكلاهما - عن ابن وهب، عن الليث بن سعد، عن جعفر بن ربيعة.\nثلاثتهم - صالح بن إبراهيم، وأبو الزناد، وجعفر - عن عبد الرحمن الأعرج، فذكره.","vol":"11","page":751},{"text":"٩٤٤٨ - (م) وائل بن حجر - ﵁ - أنَّ النبيَّ - ﷺ- قال: «لا تقولوا الكرم، ولكن قولوا: العِنَبُ والحَبَلة» أخرجه مسلم (١) . ⦗٧٥٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحَبَلة) بفتح الحاء وفتح الباء، وربما سُكِّنت: القضيبُ من شجر الأعناب.\n_________\n(١) رقم (٢٢٤٨) في الألفاظ، باب كراهية تسمية العنب كرمًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الدارمي (٢١٢٠) قال: حدثنا عثمان بن عمر. والبخاري في الأدب المفرد (٧٩٥) قال: حدثنا آدم. ومسلم (٧/٤٦) قال: حدثنا علي بن خشرم. قال: أخبرنا عيسى، يعني ابن يونس. (ح) وحدثنيه زهير بن حرب. قال: حدثنا عثمان بن عمر.\nثلاثتهم - عثمان، وآدم، وعيسى - عن شعبة، عن سماك بن حرب، عن علقمة بن وائل، فذكره.","vol":"11","page":753},{"text":"<span data-type=\"title\" id=toc-2113>نوع ثالث</span>\n٩٤٤٩ - (د) عبد الله بن حُبشي - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ قَطَعَ سِدْرةً صَوَّب الله رأسه في النار» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (السِدْر): شجر النَّبَقِ، وورقه غسول، وقد جاء في الحديث ذكر السدر المنهي عن قطعه.\n_________\n(١) رقم (٥٢٣٩) في الأدب، باب في قطع السدر، وإسناده ضعيف، ولكن له شاهد من حديث عائشة عند البيهقي ٦ / ١٤٠، واختلف في وصله وإرساله، والأصح إرساله، وهو مرسل صحيح، وله شاهد آخر عند البيهقي ٦ / ١٤١ من حديث بهز بن حكيم عن أبيه عن جده، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٣٩) قال: حدثنا نصر بن علي، قال: أخبرنا أبو أسامة. والنسائي في الكبرى تحفة الأشراف (٥٢٤٢) عن عبد الحميد بن محمد بن المستام، عن مخلد بن يزيد.\nكلاهما - أبو أسامة، ومخلد - عن ابن جريج، عن عثمان بن أبي سليمان، عن سعيد بن محمد بن جبير ابن مطعم، فذكره.","vol":"11","page":754},{"text":"٩٤٥٠ - (د) عروة بن الزبير - ﵁ - يرفع الحديث إلى النبيِّ - ﷺ- وذكر نحوه. هكذا أخرجه أبو داود (١) . وسئل أبو داود عن معنى هذا الحديث، فقال: هذا الحديث مختصر، يعني: مَنْ قَطَعَ سِدْرةً في فَلاة يَسْتَظِلُّ بها ابنُ السبيل والبهائم عَبَثًا وظُلْمًا بغير حق يكون له فيها، صوَّب الله رأسه في النار.\n_________\n(١) رقم (٥٢٤٠) في الأدب، باب في قطع السدر، وهذا مرسل أيضًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٤٠) حدثنا مخلد بن خالد، وسلمة -يعني ابن شبيب- قالا: ثنا عبد الرزاق، أخبرنا معمر، عن عثمان بن أبي سليمان، عن رجل من ثقيف، عن عروة بن الزبير. يدفع الحديث إلى النبي -ﷺ- نحو الذي قبله.","vol":"11","page":754},{"text":"٩٤٥١ - (د) حسان بن إبراهيم قال: «سألت هشامَ بن عروة عن قَطْع السِّدْر - وهو مستند إلى قصر عروة – فقال: ألا ترى هذه الأبواب كُلَّها والمصاريع؟ إنما هي من سِدر عروة - وكان عروةُ يقطعه من أرضه، وقال: لا بأس به» . زاد في رواية: فقال: هي - يا عراقي - جئتني ببدعة، قال: قلت: إنما البدعة من قِبَلكم، سمعتُ من يقول بمكة: «لَعَنَ رسولُ الله - ﷺ- مَن قَطَعَ السِّدْر» ثم ساق معناه، أخرجه أبو داود (١) .\n_________\n(١) رقم (٥٢٤١) في الأدب، باب في قطع السدر، وإسناده قوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥٢٤١) قال: حدثنا عبيد الله بن عمر بن ميسرة، وحميد بن مسعدة، قالا: حدثنا حسان بن إبراهيم، فذكره.","vol":"11","page":755},{"text":"<span data-type=\"title\" id=toc-2114>نوع رابع</span>\n٩٤٥٢ - (م د ت) جابر بن عبد الله - ﵄ - «أنَّ رسولَ الله - ﷺ- مرَّ عليه حِمَارٌ قد وُسِمَ في وجهه، فقال: لَعَنَ الله من وسَمه» . وفي رواية قال: «نهى رسول الله - ﷺ - عن الضَّربِ في الوجه، وعن الوَسْم في الوجه» أخرجه مسلم. وفي رواية الترمذي قال: «نهى رسولُ الله - ﷺ- عن الوسم في الوجه والضرب» .\nوفي رواية أبي داود قال: «مَرَّ رسولُ الله - ﷺ- بحمار قد وُسِمَ في ⦗٧٥٦⦘ وجهه، فقال: أما بلغكم أني لَعنتُ مَنْ وسَم البهيمةَ في وجهها، أو ضربَها في وجهها؟ فنهى عن ذلك» (١) .\nوفي رواية ذكرها رزين «أنَّ رسولَ الله - ﷺ- مَرَّ بحمار قد وُسِمَ في وجهه، فأنكر ذلك، فقال: لَعَنَ [الله] مَنْ وسَمَهُ، قال: والله لا أسِمُهُ إلا أقصى شيء من الوجه، فأمر بحمار له فكُوِي في جَاعِرَتَيْهِ، وقال: لا أسِمُه إلا أبعد شيء من الوجه، فهو أول من كواهما، ونهى عن وسم الوجه وضرب الوجه» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (في جاعرتيه) الجاعرتان: موضع الرَّقمتين من إست الحمار، وهو مضرب الفرس بذنبه على فخذيه، وقيل: هما حرفا الوَرِكين المشرفان على الفخذين.\n_________\n(١) رواه مسلم رقم (٢١١٦) في اللباس، باب النهي عن ضرب الحيوان في وجهه ووسمه فيه، وأبو داود رقم (٢٥٦٤) في الجهاد، باب النهي عن الوسم في الوجه والضرب في الوجه، والترمذي رقم (١٧١٠) في الجهاد، باب ما جاء في كراهية التحريش بين البهائم والضرب والوسم في الوجه.\n(٢) وهي بمعنى رواية ابن عباس كما سيأتي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/٣١٨) قال: حدثنا يحيى. وفي (٣/٣٧٨) قال: حدثنا محمد بن بكر. ومسلم (٦/١٦٣) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا علي بن مسهر. (ح) وحدثني هارون بن عبد الله، قال: حدثنا حجاج بن محمد. (ح) وحدثنا عبد بن حميد، قال: أخبرنا محمد بن بكر. والترمذي (١٧١٠) قال: حدثنا أحمد بن منيع، قال: حدثنا روح بن عبادة. وابن خزيمة (٢٥٥١) قال: حدثنا محمد بن معمر بن ربعي القيسي، قال: حدثنا محمد يعني ابن بكر البرساني.\nخمستهم - يحيى، وابن بكر، وعلي بن مسهر، وحجاج، وروح - عن ابن جريج، عن أبي الزبير، فذكره.","vol":"11","page":755},{"text":"٩٤٥٣ - (م) عبد الله بن عباس - ﵄ - أنه قال: «رأى رسولُ الله - ﷺ- حِمَارًا مَوْسُومَ الوجه، فأنكر ذلك، قال: فوالله لا أسِمُهُ إلا أقصى شيء من الوجه، وأمَرَ بِحمارِهِ فَكُويَ في جاعِرَتَيْهِ، فهو أولُ من كوى الجاعِرتين» أخرجه مسلم (١) .\n_________\n(١) رقم (٢١١٨) في اللباس، باب النهي عن ضرب الحيوان في وجهه ووسمه فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٦/١٦٣) قال: حدثنا أحمد بن عيسى، قال: أخبرنا ابن وهب، قال: أخبرني عمرو بن الحارث، عن يزيد بن أبي حبيب، ان ناعما أبا عبد الله مولى أم سلمة، حدثه، فذكره.","vol":"11","page":756},{"text":"٩٤٥٤ - (خ م د) أنس بن مالك - ﵁ - قال: «غَدَوتُ إلى رسول الله - ﷺ- بعبد الله بن أبي طلحة ليُحَنِّكه، فرأيتهُ في يده المِيْسَمُ يَسِمُ إبل الصدقة» .\nوفي رواية «فغدوت، فإذا هو في الحائط، وعليه خَميصةٌ جَوْنِيَّةٌ وهو يَسِمُ الظَّهر الذي قدم من الفتح» أخرجه البخاري ومسلم.\nوفي رواية أبي داود قال: «أتيتُ النبيَّ - ﷺ- بأخٍ لي، حين وُلِدَ ليحنِّكه، فإذا هو في مِرْبَدٍ يَسِمُ غَنَمًا - أحسبه قال -: في آذانها» (١) . وقد تقدَّم في «كتاب الأسماء» من حرف الهمزة لهذا الحديث روايات طويلة (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخميصة): كساءٌ أسود مُرَبَّع له عَلَمان، فإن لم يكن مُعْلمًا فليس بخميصة.\n(والجَونية): منسوبة إلى السواد.\n_________\n(١) رواه البخاري ١٠ / ٢٣٧ في اللباس، باب الخميصة السوداء، وفي الزكاة، باب وسم الإمام إبل الصدقة بيده، وفي الذبائح، باب الوسم والعلم في الصورة، ومسلم رقم (٢١١٩) في اللباس، باب جواز وسم الحيوان غير الآدمي في غير الوجه، وأبو داود رقم (٢٥٦٣) في الجهاد، باب في وسم الدواب.\n(٢) انظر الجزء الأول ٣٦٦ - ٣٦٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٦٩) قال: حدثنا حجاج. وفي (٣/١٧١) قال: حدثنا محمد بن جعفر. وفي (٣/٢٥٤) قال: حدثنا عفان. وفي (٣/١٧١) قال: حدثنا هاشم والبخاري (٧/١٢٦) قال: حدثنا أبو الوليد. ومسلم (٦/١٦٤) قال: حدثنا محمد بن المثنى، قال: حدثنا محمد بن جعفر. وفي (٦/١٤٦) قال: حدثني زهير بن حرب، قال: حدثنا يحيى بن سعيد. (ح) وحدثنيه يحيى بن حبيب، قال: حدثنا خالد بن الحارث. (ح) وحدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، ويحيى، وعبد الرحمن وأبو داود (٢٥٦٣) قال: حدثنا حفص بن عمر. وابن ماجة (٣٥٦٥) قال: حدثنا سويد بن سعيد، قال: حدثنا موسى بن الفضل. وابن خزيمة (٢٢٨٣) قال: حدثنا بندار، قال: حدثنا يحيى، ومحمد بن جعفر، وعبد الرحمن بن مهدي.\nعشرتهم - حجاج، وابن جعفر، وعفان، وهاشم، وأبو الوليد، ويحيى بن سعيد، وخالد، وعبد الرحمن بن مهدي، وحفص، وموسى، عن شعبة، عن هشام بن زيد، فذكره.","vol":"11","page":757},{"text":"<span data-type=\"title\" id=toc-2115>نوع خامس</span>\n٩٤٥٥ - (خ م ط د ت) جابر بن عبد الله - ﵄ - أن النبيَّ ⦗٧٥٨⦘ ﷺ- قال: «إذا اسْتَجْنَحَ الليل - أو كان جُنحُ الليل - فَكُفُّوا صبيانكم، فإن الشياطين تنتشر حينئذ، فإذا ذهب ساعةٌ من العشاء، فَخَلّوهم، وأغْلِقْ بابك، واذكر اسم الله، وأطْفِء مصباحك، واذكر اسم الله، وأوكِ سِقَاءَك، واذكر اسم الله، وخَمّر إناءك واذكر اسم الله، ولو تَعْرُضُ عليه شيئًا» زاد في رواية: «فإن الشيطان لا يفتح بابًا مُغْلقًا» .\nوفي أخرى «وأطْفِئُوا المصابيح، فإن الفُوَيسِقة ربما جَرَّت الفَتيلة، فأحرقَت أهلَ البيت» .\nوفي أخرى: «وخَمِّرُوا الطعامَ والشراب» .\nقال همام: وأحسبه قال: «ولو بِعُودٍ» أخرجه البخاري ومسلم.\nولمسلم «غَطُّوا الإِناء، وأوكُوا السّقاء، وأغلقوا الباب، وأطفئوا السراج، فإن الشيطان لا يَحُلُّ سقاء، ولا يفتح بابًا، ولا يَكْشِفُ إناء، فإن لم يجدْ أحدُكم إلا أن يَعْرُض على إنائه عُودًا، ويذكر اسم الله، فليفعل فإن الفويسقة تُضْرِمُ على أهل البيت بيتَهم» .\nوفي رواية: أنَّ رسولَ الله - ﷺ- قال: «لا تُرسِلُوا فواشيكم وصبيانكم إذا غابت الشمس حتى تذهبَ فحمةُ العِشَاء، فإن الشياطين تنبعث إِذا غابت الشمس حتى تذهب فحمةُ العشاء» .\nوفي أخرى: أنَّ رسولَ الله - ﷺ- قال: «غَطُّوا الإناء، وأوكوا السقاء، فإن في السَّنَة ليلةً ينزل فيها وَباءٌ لا يمرُّ بإِناءٍ ليس عليه غِطاءٌ، أو سقاء ⦗٧٥٩⦘ ليس عليه وِكاء، إلا نزل فيه من ذلك الوباء» . زاد في رواية: قال الليث: «فالأعاجم عندنا يَتَّقون ذلك في كانون الأول» .\nوأخرج الموطأ رواية مسلم الأولى إلى قوله: «ولا يَكْشِفُ إناء، وذكر الفُوَيْسِقة، وإِضرامها النار» وكذلك الترمذي.\nوفي رواية أبي داود: أنَّ رسولَ الله - ﷺ- قال: «أغْلِقْ بابك، واذكر اسم الله، فإن الشيطان لا يفتح بابًا مُغْلقًا، وأطْفِء مصباحك، واذكر اسم الله، وأوكِ سقاءك، واذكر اسم الله، وخَمِّرْ إناءك، ولو بعود تَعْرُضُه عليه واذكر اسم الله» .\nوله في أخرى بهذا الخبر، قال: - وليس بتمامه - وقال: «فإن الشيطان لا يفتح مُغْلَقًا، ولا يحلُّ وِكاء، ولا يكشف إناء، وإن الفويسقة تُضْرِمُ على الناس بيتهم، أو بيوتَهم» .\nوله في أخرى قال: «واكْفِتُوا صبيانَكم عند العشاء - وفي أخرى: عند المساء - فإن للجنِّ انتشارًا وخَطفة» .\nوأخرج الرواية الثانية التي لمسلم، ولم يذكر: «صبيانكم» (١) . ⦗٧٦٠⦘\nوفي رواية ذكرها رزين قال: «بينما نحن عند رسولِ الله - ﷺ- إذا بفأرة تَجُرّ فَتيلة، حتى وضَعَتْها بين يديه على طَرَف الحصير، فأحْرَقَتْهُ، فقال رسولُ الله - ﷺ-: إن هذه النار عدوّ لكم، فإذا نِمتم فأطفئوها عنكم (٢)، فإن الشيطان يَدلّ هذه على مثل هذا، فتحرِق على أهل البيت متاعَهُمْ» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جُنْحُ الليل): إقبال ظلامه، وكذلك جنوحه، وجنح واستجنح: إذا أقبل، وقيل: إذا اشتدت ظلمته.\n(فحمة العشاء): اسوداد ظلامه.\n(الوِكاء): خيط يُشَدُّ به فم المزادة ونحوها.\n(فواشيكم) الفواشي: جمع فاشية، وهي كل شيء ينتشر من الإبل والبقر والغنم في المراعي وغيرها، وقد أفشى الرجل: إذا كثرت فاشيته، أي: نَعَمُه ودوابُّه، وأصل الفشو: الظهور. ⦗٧٦١⦘\n(واكْفِتوا) كفتُّ الشيء: ضممته وقبضته، وقوله: واكفتوا صبيانكم عند المساء من هذا.\n(الخطفة): المرة والواحدة من الاختطاف، وهو الاستلاب.\n_________\n(١) رواه البخاري ٦ / ٢٤١ في بدء الخلق، باب صفة إبليس وجنوده، وباب قول الله تعالى: ﴿وبث فيها من كل دابة﴾، وفي الأشربة، باب تغطية الإناء، وفي الاستئذان، باب لا تترك النار ⦗٧٦٠⦘ في البيت عند النوم، وباب إغلاق الأبواب بالليل، ومسلم رقم (٢٠١٢) في الأشربة، باب الأمر بتغطية الإناء وإيكاء السقاء، والموطأ ٢ / ٩٢٨ و٩٢٩ في صفة النبي ﷺ، باب جامع ما جاء في الطعام والشراب، وأبو داود رقم (٣٧٣١) و(٣٧٣٢) و(٣٧٣٣) و(٣٧٣٤) في الأشربة، باب إيكاء الآنية، والترمذي رقم (١٨١٣) في الأطعمة، باب ما جاء في تخمير الإناء وإطفاء السراج والنار عند المنام.\n(٢) جملة \" إن هذه النار عدو لكم، فإذا نمتم فأطفئوها عنكم \" في \" الصحيحين \" من حديث أبي موسى وستأتي بعد حديثين، وتتمة الحديث عند أبي داود، كما في الرواية التي بعدها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/٣١٩) قال: حدثنا يحيى. والبخاري (٤/١٥٠) قال: حدثنا يحيى بن جعفر، قال: حدثنا محمد بن عبد الله الأنصاري. وفي (٤/١٥٥ و٧/١٤٤) قال: حدثنا إسحاق بن منصور، قال: أخبرنا روح بن عبادة. ومسلم (٦/١٠٦) قال: حدثني إسحاق بن منصور، قال: أخبرنا روح بن عبادة. (ح) وحدثنا أحمد بن عثمان النوفلي، قال: حدثنا أبو عاصم. وأبو داود (٣٧٣١) قال: حدثنا أحمد بن حنبل، قال: حدثنا يحيى. والنسائي في عمل اليوم والليلة (٧٤٥) قال: أخبرنا عمرو بن علي، قال: حدثنا يحيى. وفي (٧٤٦) قال: أخبرنا أحمد بن عثمان، قال: حدثنا أبو عاصم. وابن خزيمة (١٣١) قال: حدثنا عبد الرحمن بن بشر بن الحكم، قال: حدثنا يحيى بن سعيد.\nأربعتهم - يحيى بن سعيد، ومحمد بن عبد الله، وروح، وأبو عاصم - عن ابن جريج.\n٢- وأخرجه أحمد (٣/٣٦٢) قال: حدثنا عفان. والبخاري في الأدب المفرد (١٢٣١) قال: حدثنا عارم محمد بن الفضل السدوسي.\nكلاهما - عفان، وعارم - قالا: حدثنا حماد بن سلمة، قال: أخبرنا حبيب المعلم.\n٣- وأخرجه أحمد (٣/٣٨٨) قال: حدثنا إسحاق بن عيسى. والبخاري (٤/١٥٧) قال: حدثنا مسدد. وفي (٨/٨١) قال: حدثنا قتيبة. وأبو داود (٣٧٣٣) قال: حدثنا مسدد، وفضيل بن عبد الوهاب السكري. والترمذي (٢٨٥٧) قال: حدثنا قتيبة.\nأربعتهم - إسحاق، ومسدد، وقتيبة، وفضيل - قالوا: حدثنا حماد بن زيد، عن كثير بن شنظير.\n٤- وأخرجه البخاري (٧/١٤٥) قال: حدثنا موسى بن إسماعيل. وفي (٨/٨١) قال: حدثنا حسان بن أبي عباد.\nكلاهما - موسى، وحسان - قالا: حدثنا همام.\nأبرعتهم - ابن جريج، وحبيب، وكثير، وهمام - عن عطاء، فذكره.\n* رواية حبيب المعلم مختصرة على: «احبسوا صبيانكم حتى تذهب فوعة العشاء فإنها ساعة تخترق فيها الشياطين.» .\n* رواية كثير بن شنظير فيها زيادة: «فإن الفويسقة ربما اجترت الفتيلة، فأحرقت أهل البيت.» .\n* رواية روح بن عبادة في البخاري (٤/١٥٥) ومسلم (٦/١٠٦) ورواية أبي عاصم، في مسلم (٦/١٠٦) والنسائي في اليوم والليلة (٧٤٦) قال ابن جريج: وأخبرني عمرو بن دينار أنه سمع جابرا يخبر نحو ما أخبرني عطاء، غير أنه لا يقول: «اذكروا اسم الله» .","vol":"11","page":757},{"text":"٩٤٥٦ - (د) عبد الله بن عباس - ﵄ - قال: «جاءت فَأرة فأخذت تَجُرّ الفتيلة، فجاءت بها فألقتْها بين يَدَيْ رسولِ الله - ﷺ- على الخُمْرة التي كان قاعدًا عليها، فأحرقت منها مثلَ موضِعِ درهم، فقال: إذا نِمْتم فأطفئوا سُرُجَكم، فإن الشيطان يدل مثل هذه على هذا فَتُحْرِقكُمْ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخمرة): حصيرة صغيرة من سَعَفِ النخل أو نحوه.\n_________\n(١) رقم (٥٢٤٧) في الأدب، باب في إطفاء النار بالليل، وهو حديث حسن بشواهده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه عبد بن حميد (٥٩١) والبخاري في الأدب المفرد (١٢٢٢) قال: حدثنا عبد الله بن محمد وأبو داود (٥٢٤٧) قال: حدثنا سليمان بن عبد الرحمن التمار.\nثلاثتهم - عبد بن حميد، وعبد الله بن محمد، وسليمان بن عبد الرحمن - عن عمرو بن طلحة القناد، قال: حدثنا الأسباط بن نصر، عن سماك بن حرب، عن عكرمة، فذكره.","vol":"11","page":761},{"text":"٩٤٥٧ - (خ م) أبو موسى الأشعري - ﵁ - قال: «احْتَرَقَ بيت على أهله في المدينة من الليل، فلما حُدِّثَ رسولُ الله - ﷺ- بشأنهم قال: إن هذه النار عدوّ لكم، فإذا نمتم فأطفئوها عنكم» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ١١ / ٧١ في الاستئذان، باب لا تترك في البيت عند النوم، ومسلم رقم (٢٠١٦) في الأشربة، باب الأمر بتغطية الإناء وإيكاء السقاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٤/٣٩٩) قال: حدثنا عبد الله بن محمد وقال عبد الله بن أحمد: وسمعته أنا من عبد الله بن محمد. والبخاري (٨/٨١) .وفي الأدب المفرد (١٢٢٧) قال: حدثنا محمد بن العلاء. ومسلم (٦/١٠٧) قال: حدثنا سعيد بن عمرو الأشعثي، وأبو بكر بن أبي شيبة، ومحمد بن عبد الله بن نمير، وأبو عامر الأشعري، وأبو كريب. وابن ماجة (٣٧٧٠) قال: حدثنا أبو بكر بن أبي شيبة.\nخمستهم - عبد الله بن محمد أبو بكر بن أبي شيبة، وأبو كريب، وسعيد بن عمرو، ومحمد بن عبد الله، وأبو عامر الأشعري - قالوا: حدثنا أبو أسامة، عن بريد بن عبد الله، عن أبي بردة، فذكره.","vol":"11","page":761},{"text":"٩٤٥٨ - (خ م ت د) عبد الله بن عمر - ﵄ - أن النبيَّ - ﷺ- قال: «لا تتركوا النار في بيوتكم حين تنامون» . ⦗٧٦٢⦘ أخرجه البخاري ومسلم والترمذي وأبو داود (١) .\n_________\n(١) رواه البخاري ١١ / ٧١ في الاستئذان، باب لا تترك النار في البيت عند النوم، ومسلم رقم (٢٠١٥) في الأشربة، باب الأمر بتغطية الإناء وإيكاء السقاء، وأبو داود رقم (٥٢٤٦) في الأدب، باب في إطفاء النار بالليل، والترمذي رقم (١٨١٤) في الأطعمة، باب ما جاء في تخمير الإناء وإطفاء السراج والنار عند المنام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦١٨) قال: حدثنا سفيان. وأحمد (٢/٧) (٤٥١٥و ٢/٤٤) (٥٠٢٨) قال: حدثنا محمد بن جعفر، قال: حدثنا معمر. وفي (٢/٨) (٤٥٤٦) قال: حدثنا سفيان. والبخاري (٨/٨٠) وفي الأدب المفرد (١٢٢٤) قال: حدثنا أبو نعيم، قال: حدثنا ابن عيينة. ومسلم (٦/١٠٧) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد وزهير بن حرب. قالوا: حدثنا سفيان بن عيينة. وأبو داود (٥٢٤٦) قال: حدثنا أحمد بن محمد بن حنبل، قال: حدثنا سفيان. وابن ماجة (٣٧٦٩) قال: حدثنا أبو بكر، قال: حدثنا سفيان بن عيينة. والترمذي (١٨١٣) قال: حدثنا ابن أبي عمر وغير واحد. قالوا: حدثنا سفيان.\nكلاهما - سفيان بن عيينة، ومعمر - عن الزهري، عن سالم بن عبد الله، فذكره.","vol":"11","page":761},{"text":"٩٤٥٩ - (د) علي بن عمر بن الحسين بن علي أنَّ رسولَ الله - ﷺ- قال: «أقِلُّوا الخروجَ بَعْدَ هَدْأةِ الرِّجْلِ، فإنَّ لِلَّهِ ﷿ دوابَّ يَبُثُّهُنَّ في الأرض في تلك الساعة» .\nوفي رواية: «فإن لله ﷿ خَلْقًا» .\nقال أبو داود: «ثم ذكر نُباح الكلب والحَمير» نحو حديث قبله، وزاد في حديثه: قال ابن الهاد: وحدَّثني شُرحبيل الحاجب عن جابر بن عبد الله عن رسولِ الله - ﷺ- مثله (١) .\nوالحديث الذي أحال عليه أبو داود: وهو عن جابر وهذا لفظه.\nقال: قال رسولُ الله - ﷺ-: «إذا سمعتم نُباحَ الكلاب ونَهِيق الحُمُر بالليل فتعوَّذوا بالله، فإنهنَّ يَرَوْنَ مَا لا تَرَوْنَ» (٢) .\n_________\n(١) رواه أبو داود رقم (٥١٠٤) في الأدب، باب ما جاء في الديك والبهائم، وفيه ضعف وانقطاع.\n(٢) ورواه أبو داود رقم (٥١٠٣) في الأدب، باب ما جاء في الديك والبهائم، وهو حديث صحيح لطرقه، وانظر أحمد في \" المسند \" ٣ / ٣٠٦ و٣٥٥، و\" الأدب المفرد \" للبخاري رقم (١٢٣٣) و(١٢٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١٠٤) قال: حدثنا قتيبة بن سعيد، ثنا الليث، عن خالد بن يزيد، عن سعيد ابن أبي هلال، عن سعيد بن زياد، عن جابر بن عبد الله.\n(ح) وحدثنا إبراهيم بن مروان الدمشقي، حدثنا أبي، حدثنا الليث بن سعد، حدثنا يزيد بن عبد الله بن الهادي، عن علي بن عمر بن حسين بن علي وغيره قال: قال رسول الله -ﷺ-، فذكره.","vol":"11","page":762},{"text":"<span data-type=\"title\" id=toc-2116>نوع سادس</span>\n٩٤٦٠ - (م) طلحة بن عبيد الله - ﵁ - قال: «مَرَرْتُ مع رسول الله - ﷺ- بِقَوم على رؤوس النخلِ، فقال: ما يصنع هؤلاء؟ قالوا: يُلْقِّحُونه، يجعلون الذَّكَر في الأنثى فتلقح، فقال رسولُ الله - ﷺ-: ما أظن يُغني ذلك شيئًا، فَأُخْبِرُوا بذلك، فتركوه، فأُخْبِرَ رسولُ الله - ﷺ- بذلك، فقال: إن كان ينفعهم ذلك فَلْيَصْنَعُوهُ، فإني إنما ظننت ظَنًا، فلا تُؤاخِذُوني بالظَّنِّ، ولكن إذا حَدَّثتكم عن الله بشيء فخذوا به، فإني لن أكذِبَ على الله» .\nوفي رواية: «فإِنَّ اللهَ لا يُخْلِفُ وَعدَهُ» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣٦١) في الفضائل، باب وجوب امتثال ما قاله ﷺ شرعًا دون ما ذكره من معايش الدنيا على سبيل الرأي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (١/١٦٢) (١٣٩٥) قال: حدثنا بهز، وعفان. وعبد بن حميد (١٠٢) قال: حدثنا عفان بن مسلم، ومسلم (٧/٩٥) قال: حدثنا قتيبة بن سعيد الثقفي، وأبو كامل.\nأربعتهم - بهز، وعفان، وقتيبة، وأبو كامل - قالوا: حدثنا أبو عوانة.\n٢- وأخرجه أحمد (١/١٦٢) (١٣٩٩) قال: حدثنا عبد الرزاق. وفي (١/١٦٣) (١٤٠٠) قال: حدثنا أبو النضر. وابن ماجة (٢٤٧٠) قال: حدثنا علي بن محمد، قال: حدثنا عبيد الله بن موسى.\nثلاثتهم - عبد الرزاق، وأبو النضر، وعبيد الله - عن إسرائيل.\nكلاهما - أبو عوانة، وإسرائيل - عن سماك بن حرب، عن موسى بن طلحة، فذكره.","vol":"11","page":763},{"text":"٩٤٦١ - (م) رافع بن خديج - ﵁ - قال: «قَدِمَ نبي الله - ﷺ- المدينة - وهم يأبِرُون النخل - فقال: ما تَصْنَعُون؟ قالوا: كنا نَصْنَعُهُ، قال: لعلَّكم لو لم تفعلوا لكان خيرًا، فتركوه، فَنَفَضَتْ - أو قال: فَنَقَصَتْ - قال: فَذُكِرَ ذلك له، فقال: إنما أنا بَشَرٌ، إذا أمَرْتُكم بشيء من دينكم فخذوا به، وإذا أمرتكم بشيء من رأيي فإنما أنا بشر» أخرجه مسلم (١) .\n⦗٧٦٤⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يأبِرون) أبَرْت النخل آبره: إذا لقّحته وأصلحته، والتأبير: التلقيح، ونخلة مؤبَّرة.\n(نفضت الشجرةُ حملها): إذا ألقته من آفة بها.\n_________\n(١) رقم (٢٣٦٢) في الفضائل، باب وجوب امتثال ما قاله ﷺ شرعًا دون ما ذكره من معايش الدنيا على سبيل الرأي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٧/٩٥) قال: حدثنا عبد الله بن الرومي اليمامي، وعباس بن عبد العظيم العنبري، وأحمد بن جعفر المعقري، قالوا: حدثنا النضر بن محمد، قال: حدثنا عكرمة وهو ابن عمار، قال: حدثنا أبو النجاشي، فذكره.","vol":"11","page":763},{"text":"٩٤٦٢ - (م) أنس، وعائشة - ﵄ - «أن النبي - ﷺ- مَرَّ بِقَوْمٍ يُلَقِّحُونَ، فقال: لو لم تفعلوا لَصَلُحَ، قال: فخرج شِيصًا، قال: فمرَّ بهم، فقال: ما لِنَخْلِكم؟ فقالوا: قلتَ كذا وكذا، قال: أنتم أعلم بأمر دنياكم» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٣٦٣) في الفضائل، باب وجوب امتثال ما قاله ﷺ شرعًا دون ما ذكره من معايش الدنيا على سبيل الرأي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/١٢٣) قال: حدثنا عفان. ومسلم (٧/٩٥) قال: حدثنا أبو بكر بن أبي شيبة وعمرو الناقد.\nكلاهما - عن الأسود بن عامر. قال أبو بكر: حدثنا أسود بن عامر. وابن ماجة (٢٤٧١) قال: حدثنا محمد بن يحيى. قال: حدثنا عفان.\nكلاهما - عفان، والأسود - قالا: حدثنا حماد بن سلمة، عن هشام بن عروة، عن عروة، فذكره.","vol":"11","page":764},{"text":"<span data-type=\"title\" id=toc-2117>نوع سابع</span>\n٩٤٦٣ - (خ م ت د) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «إذا سمعتم صياحَ الدِّيَكَةِ فَسلُوا الله من فَضله، فإنها رَأَتْ مَلَكًا، وإذا سمعتم نَهِيقَ الحمار فتعوَّذُوا بالله من الشيطان، فإنها رأتْ شيطانًا» أخرجه البخاري ومسلم والترمذي وأبو داود (١) .\n_________\n(١) رواه البخاري ٦ / ٢٥١ في بدء الخلق، باب خير مال المسلم غنم يتبع به شعف الجبال، ومسلم رقم (٢٧٢٩) في الذكر، باب استحباب الدعاء عند صباح الديكة، وأبو داود رقم (٥١٠٢) في الأدب، باب ما جاء في الديك والبهائم، والترمذي رقم (٣٤٥٥) في الدعوات، باب ما يقول إذا سمع نهيق الحمار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٦) قال: حدثنا هاشم. قال: حدثنا ليث. وفي (٢/٣٢١) قال: حدثنا أبو عبد الرحمن. قال: حدثنا سعيد. وفي (٢/٣٢١ و٣٦٤) قال: حدثنا شعيب بن حرب أبو صالح، بمكة، قال: حدثنا ليث بن سعد والبخاري (٤/١٥٥) قال: حدثنا قتيبة. قال: حدثنا الليث. وفي الأدب المفرد (١٢٣٦) قال: حدثنا عبد الله بن صالح. قال: حدثني الليث. ومسلم (٨/٨٥) قال: حدثني قتيبة بن سعيد. قال: حدثنا ليث. وأبو داود (٥١٠٢) قال: حدثنا قتيبة بن سعيد. قال: حدثنا الليث. والترمذي (٣٤٥٩) قال: حدثنا قتيبة. قال: حدثنا الليث. والنسائي في عمل اليوم والليلة (٩٤٣) قال: أخبرنا وهب بن بيان. قال: حدثنا ابن وهب. قال: حدثنا الليث بن سعد، وسعيد بن أبي أيوب. وفي (٩٤٤) قال: أخبرنا قتيبة بن سعيد. قال: حدثنا الليث.\nكلاهما - ليث بن سعد، وسعيد بن أبي أيوب - عن جعفر بن ربيعة، عن عبد الرحمن بن هرمز الأعرج، فذكره.\n* الروايات ألفاظها متقاربة، وهذا لفظ رواية البخاري (٤/١٥٥) .","vol":"11","page":764},{"text":"٩٤٦٤ - (د) جابر بن عبد الله - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «إذا سمعتم نُبَاح الكلاب، ونهيق الحمر بالليل، فتعوَّذوا بالله، فإنهم يَرَوْن ما لا تَرَوْن» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٠٣) في الأدب، باب ما جاء في الديك والبهائم، وهو حديث صحيح بطرقه، وقد تقدم قبل قليل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٣٠٦) قال: حدثنا محمد بن أبي عدي. (ح) وحدثنا يزيد. وعبد بن حميد (١١٥٧) قال: حدثني ابن أبي شيبة، قال: حدثنا عبد الأعلى بن عبد الأعلى. والبخاري في الأدب المفرد (١٢٣٤) قال: حدثنا أحمد بن خالد. وأبو داود (٥١٠٣) قال: حدثنا هناد بن السري، عن عبدة. وابن خزيمة (٢٥٥٩) قال: حدثنا يوسف بن موسى، قال: حدثنا جرير.\nستتهم - ابن أبي عدي، ويزيد، وعبد الأعلى، وأحمد بن خالد، وعبدة، وجرير - عن محمد بن إسحاق، عن محمد بن إبراهيم بن الحارث، عن عطاء بن يسار، فذكره.\nوزاد في رواية عبد بن حميد «وأقلوا الخروج إذا هدأت الرجل، إن الله يبث في ليله من خلقه ما شاء» . ورواية ابن خزيمة مختصرة على هذا.","vol":"11","page":765},{"text":"<span data-type=\"title\" id=toc-2118>نوع ثامن</span>\n٩٤٦٥ - (د) عبد الله بن عمر - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «إذا تبايعتم بالعِينَةِ، وأخذتم أذناب البقَر، ورضيتم بالزرع، وتركتم الجهاد، سَلّط الله عليكم ذُلًاّ لا يَنْزِعُهُ عنكم حتى تَرُجِعوا إلى دينكم» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (العِينَة) عَيَّنَ التاجر يُعيِّن تعيينًا وعِينة، وذلك: إذا باع من رجل سِلْعة بثمن معلوم إلى أجل معلوم، ثم اشتراها منه بأقل من الثمن الذي باعها به، وقد كره العِينة أكثر الفقهاء، فإن اشترى التاجر بحضرة طالبِ العِينة سِلْعةً من آخر بثمن أكثر مما اشتراه بها إلى أجل مسمَّى، ثم باعها المشتري من البائع الأول بالنقد بأقل من الثمن الذي اشتراها به، فهي أيضًا عِينَةٌ، وهي ⦗٧٦٦⦘ أهون من الأولى، وأكثر الفقهاء على إجازة العِينَةِ مع الكراهية من بعضهم لها، وجملة الأمر: أنها إذا تعرَّت من شرط يفسدها فهي جائزة، وإن اشتراها المتعين بشرط أن يبيعها من بائعها الأول، فالبيع فاسد عند الجميع، وسميت عِينَةً، لحصول النقد لصاحب العِينة، لأن اشتقاقها من العَين، وهو النقد الحاضر.\n_________\n(١) رقم (٣٤٦٢) في البيوع، باب في النهي عن العينة، وهو حديث صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٤٦٢) قال: حدثنا سليمان بن داود المهري، قال: أخبرنا ابن وهب، قال: أخبرني حيوة بن شريح. (ح) وحدثنا جعفر بن مسافر التنيسي، قال: حدثنا عبد الله بن يحيى البرلسي، قال: حدثنا حيوة بن شريح، عن إسحاق أبي عبد الرحمن.\nقال سليمان: عن أبي عبد الرحمن الخراساني أن عطاء الخراساني حدثه، أن نافعا حدثه، فذكره.","vol":"11","page":765},{"text":"٩٤٦٦ - (خ) أبو أُمامة الباهلي - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- ورأَى سِكَّة أو شيئًا من آلة الحرث - يقول: «لا يدخل هذه بيتَ قومٍ إلا أدخله الله الذّلّ» أخرجه البخاري (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (لا يدخل هذا) أراد بقوله: «لا يدخل هذا بيت قَومٍ إلا أدخله الله الذُّلّ» أن أهل الحرث تنالهم المذلَّة بما يُطالَبون به من الخراج والعشر ونحوهما، وقريب من هذا الحديث قوله: «العِزّ في نواصي الخيل، والذُّلّ في أذناب البقر» .\n_________\n(١) ٥ / ٤ في الحرث والمزارعة، باب ما يحذر من عواقب الاشتغال بآلة الزرع، وذلك محمول على ما إذا اشتغل به فضيع بسببه ما أمر بحفظه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري (٣/١٣٥) قال: حدثنا عبد الله بن يوسف، قال: حدثنا عبد الله بن سالم الحمصي، قال: حدثني محمد بن زياد الألهاني. فذكره.","vol":"11","page":766},{"text":"<span data-type=\"title\" id=toc-2119>نوع تاسع</span>\n٩٤٦٧ - (م ت) أنس بن مالك - ﵁ - «أنَّ رسولَ الله - ﷺ- كتب إلى كِسْرَى، وإلى قيصر، وإلى النجاشي، وإلى كُلِّ جبَّارٍ عَنيد يدعوهم ⦗٧٦٧⦘ إلى الله، وليس بالنجاشي الذي صلّى عليه رسولُ الله - ﷺ-» .\nوفي رواية مثله، وليس فيه قوله: «وليس بالنجاشي الذي صلَّى عليه رسولُ الله - ﷺ-» أخرجه مسلم.\nوفي رواية الترمذي «أنَّ رسولَ الله - ﷺ- كتَبَ قَبلَ موته ...» وذكر الحديث (١) .\n_________\n(١) رواه مسلم رقم (١٧٧٤) في الجهاد، باب كتب النبي ﷺ إلى ملوك الكفار يدعوهم إلى الله ﷿، والترمذي رقم (٢٧١٧) في الاستئذان، باب مكاتبة المشركين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٣/١٣٣) قال: حدثنا عبد الرحمن بن مهدي، عن عمران القطان.\n٢- وأخرجه مسلم (٥/١٦٦)، والترمذي (٢٧١٦) والنسائي في الكبرى تحفة الأشراف (١١٧٩) .\nثلاثتهم - عن يوسف بن حماد - قال: حدثنا عبد الأعلى. ومسلم (٥/١٦٦) قال: حدثنا محمد بن عبد الله الرزي، قال: حدثنا عبد الوهاب بن عطاء.\nكلاهما - عبد الأعلى، وعبد الوهاب - عن سعيد بن أبي عروبة.\n٣- وأخرجه مسلم (٥/١٦٦) قال: حدثنيه نصر بن علي الحضرمي قال: أخبرني أبي، قال: حدثني خالد ابن قيس.\nثلاثتهم - عمران، وسعيد، وخالد - عن قتادة. فذكره.\nوفي رواية عمران: «واكيد ردومه» ولم يذكر النجاشي.\nوفي رواية عبد الأعلى، زاد «وليس بالنجاشي الذي صلى عليه النبي -ﷺ-» ..","vol":"11","page":766},{"text":"٩٤٦٨ - (خ د) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- «كتب إلى قيصر، فقال: إن تولَّيت فعليك إثْمُ اليَريسِّيين» . أخرجه البخاري.\nهو طرف من الحديث الطويل الذي تقدَّم في «كتاب النُّبَّوة» من حرف النون (١) .\nوفي رواية أبي داود أن النبيَّ - ﷺ- كتب إلى هرقل: «من محمد رسولِ الله، إلى هِرَقْلَ عظيم الروم: سلام على من اتَّبع الهدى» .\nوفي أخرى: أن أبا سفيان أخبره، قال: «فدخلنا على هرقل، [فأ] جلسنا بين يديه، ثم دعا بكتاب رسولِ الله - ﷺ-، فإذا فيه: بسم الله الرحمن الرحيم، ⦗٧٦٨⦘ من محمد رسولِ الله إلى هرقل عظيم الروم: سلام على من اتَّبَع الهدى، أمَّا بعد» (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (اليريسيين) وقد تقدَّم ذِكْر اليريسيين والأريسيين، وذكر اختلاف الرواية فيها وشرح معناها في «كتاب النُّبَّوة»، من حرف النون (٣) .\n_________\n(١) انظر الجزء ١١ / ٢٦٥ رقم الحديث (٨٨٤٢) .\n(٢) رواه البخاري ٦ / ٧٧ في الجهاد، باب هل يرشد المسلم أهل الكتاب أو يعلمهم الكتاب، وأبو داود رقم (٥١٣٦) في الأدب، باب كيف يكتب إلى الذمي.\n(٣) انظر ١١/ ٢٧٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٥٣) قال: حدثنا إسحاق، قال: أخبرنا يعقوب بن إبراهيم، قال: حدثنا ابن أخي ابن شهاب، عن عمه. وأخرجه أبو داود (٥١٣٦) قال: حدثنا الحسن بن علي، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري،\nكلاهما - عن ابن شهاب، والزهري - عن عبيد الله بن عبد الله. فذكره.","vol":"11","page":767},{"text":"٩٤٦٩ - (خ) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- «بعث بكتابه إلى كِسرَى، فلما قرأه كسرى مزَّقَه - فَحَسِبْتُ أن سعيد بن المسيب - قال: فدعا عليهم رسول الله - ﷺ-: أَن يُمزَّقُوا كُلّ مُمزَّق» أخرجه البخاري (١) .\n_________\n(١) ١/١٤٣ في العلم، باب ما يذكر في المناولة وكتاب أهل العلم بالعلم إلى البلدان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٤٣) (٢١٨٤) قال: حدثنا سليمان بن داود الهاشمي، قال: حدثنا إبراهيم بن سعد، قال: حدثني صالح بن كيسان، وابن أخي ابن شهاب. (ح) ويعقوب، قال: حدثني أبي، عن صالح. وفي (١/٣٠٥) (٢٧٨١) قال: حدثنا موسى، قال: حدثنا إبراهيم بن سعد، عن صالح. كيسان، والبخاري (١/٢٥) قال: حدثنا إسماعيل بن عبد الله، قال: حدثني إبراهيم بن سعد. عن صالح. وفي (٤/٥٤) وفي خلق أفعال العباد (٦٤) قال: حدثنا عبد الله بن يوسف، قال: حدثنا الليث، قال: حدثني عقيل. وفي (٦/١٠) قال: حدثنا إسحاق، قال: حدثنا يعقوب بن إبراهيم، قال: حدثنا أبي، عن صالح. وفي (٩/١١١)، وفي خلق أفعال العباد (٦٤) قال: حدثنا يحيى بن بكير، قال: حدثني الليث، عن يونس. وفي خلق أفعال العباد (٦٤) قال: حدثنا عبد الله، قال: حدثنا الليث، قال: حدثني عقيل، ويونس. وفي (٦٤) قال: حدثنا يعقوب بن حميد، قال: حدثنا إبراهيم، عن صالح. والنسائي في الكبرى تحفة الأشراف (٥٨٤٥) عن أبي الطاهر بن السرح، عن ابن وهب، عن يونس. (ح) وعن محمد بن إسماعيل بن إبراهيم قاضي دمشق، عن سليمان بن داود الهاشمي، عن إبراهيم بن سعد، عن صالح بن كيسان، وابن أخي الزهري.\nأربعتهم - صالح بن كيسان، وابن أخي ابن شهاب، وعقيل، ويونس - عن ابن شهاب الزهري، عن عبيد الله بن عبد الله بن عتبة، فذكره.","vol":"11","page":768},{"text":"٩٤٧٠ - (د) العلاء بن الحضرمي - ﵁ – قال: «كان عامِلَ النبيِّ - ﷺ- على البحرين، وكان إِذا كتب إليه يبدأ بنفسه» أخرجه أبو داود (١) .\n_________\n(١) رقم (٥١٣٤) و(٥١٣٥) في الأدب، باب فيمن يبدأ بنفسه في الكتاب، وفي سنده جهالة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١٣٤) قال: حدثنا أحمد بن حنبل، ثنا هشيم، عن منصور، عن ابن سيرين، قال: أحمد: قال مرة - يعني هشيما -، عن بعض ولد العلاء، أن العلاء بن الحضرمي كان عامل النبي -ﷺ-.\nوأخرجه أيضا (٥١٣٥) قال: حدثنا محمد بن عبد الرحيم، ثنا المعلى بن منصور، أخبرنا هشيم، عن منصور، عن ابن سيرين، عن العلاء، عن العلاء، يعني بن الحضرمي. فذكره.","vol":"11","page":768},{"text":"<span data-type=\"title\" id=toc-2120>نوع عاشر: متفرق</span>\n٩٤٧١ - (خ م) أسامة بن زيد - ﵄ - «أنَّ رسول الله - ﷺ- ركِبَ على حمارٍ عليه إِكاف، تحته قَطيفة فَدَكِيَّة، وأردَفَ أُسامة بن زيد وراءَه، يعود سَعْدَ بن عُبَادَةَ في بني الحارث بن الْخَزْرج، وذلك قبل وَقْعة ⦗٧٦٩⦘ بَدْر، قال: فسار حتى مَرّ بمجلسٍ فيه عبد الله بن أبَيِّ بنُ سَلُول، وذلك قبل أن يُسْلِمَ عبد الله بن أُبَيّ، وإذا في المجلس أخلاط من المسلمين والمشركين عَبَدَة الأوثان واليهود، وفي المسلمين عبد الله بن رَواحَة، فلما غَشِيَتِ المجلسَ عَجاجَةُ الدابَّة، خَمَّر عبد الله بن أُبَيّ أنْفَه برِدائه، ثم قال: لا تُغَبِّروا علينا، فسلَّم رسولُ الله - ﷺ- عليهم، ثم وقف، فنزل فدعاهم إلى الله، وقرأ عليهم القرآن، فقال له عبد الله بنُ أُبَيّ بن سلول: أيها المرء، إنه لا أحسنَ مما تقول، إن كان حقًا فلا تُؤذِنَا به في مجالِسنَا، وارجِعْ إلى رَحلِكَ، فمن جاءَكَ فاقْصُصْ عليه، فقال عبد الله بن رواحة: بلى يا رسول الله، فَاغْشَنَا به في مَجَالِسِنَا، فإنا نُحِبُّ ذلك، فاستَبَّ المسلمون والمشركون واليهود، حتى كادوا يتثاورون، فلم يزل النبيُّ - ﷺ- يُخَفِّضُهم حتى سكَنُوا، ثم ركب النبيُّ - ﷺ- دابَّته، فسار حتى دخل على سعد بن عُبادة، فقال له النبيُّ - ﷺ-: أي سعدُ، ألم تسمعْ إلى ما قال أبو حُباب؟ - يريد عبد الله بن أُبَيّ - قال: كذا وكذا، فقال سعد بن عبادة: يا رسول الله، اعفُ عنه واصفح، فوالذي أنزل عليك الكتاب، لقد جاء الله بالحق الذي أُنزل عليك، ولقد اجتمع أهلُ هذه البُحَيرة على أن يُتَوِّجُوهُ، فَيُعَصِّبُوهُ بالعِصَابَةِ، فلما أبَى الله ذلك بالحق الذي أعطاك الله، شَرِقَ بذلك، فذلك الذي فعَلَ به ما رأيتَ، فعفا عنه رسولُ الله - ﷺ- وكان النبيُّ - ﷺ- وأصحابه يعفونَ عن المشركين وأهل ⦗٧٧٠⦘ الكتاب، كما أمرهم الله، ويصبرون على الأذى، قال الله تعالى: ﴿وَلَتَسْمَعُنَّ مِنَ الذين أُوتوا الكتابَ مِنْ قبلكم وَمِنَ الذين أَشْرَكُوا أَذىً كثيرًا وإن تَصْبِرُوا وتتقوا فإن ذلك مِنْ عَزْمِ الأُمور﴾ [آل عمران: ١٨٦] وقال الله تعالى: ﴿وَدَّ كثير من أهل الكتاب لو يَرُدُّونكم مِنْ بَعْدِ إِيمانكم كُفّارًا حَسَدًا مِنْ عِنْدِ أنفسهم مِنْ بعد ما تبين لهم الحق فاعفوا واصفَحُوا حتى يأتيَ الله بأمره إن الله على كل شيء قدير﴾ [البقرة: ١٠٩] وكان النبيُّ - ﷺ- يتأوَّل في العفو ما أمره الله به، حتى أَذِنَ الله له فيهم، فلما غزا رسولُ الله - ﷺ-[بَدْرًا] فقَتَلَ الله فيها مَنْ قَتَلَ مِنْ صناديد كفار قريش، وقَفَلَ رسولُ الله - ﷺ- وأَصحابُه منصورين غانمين، معهم أسارَى من صَناديد الكفار وسادَة قريش، قال ابن أُبيّ بنُ سلول ومَنْ مَعَهُ من المشركين عَبَدَةِ الأوثان: هذا أمرٌ قد تَوجَّه، فبايَعوا لرسولِ الله - ﷺ- على الإسلام، فأسلَموا» . أخرجه البخاري، ولمسلم نحوه، وهذا أتم (١) .\n⦗٧٧١⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (يتثاورون) ثار البعير: إذا نهض قائمًا، وثار القوم للخصام: إذا نهضوا مسرعين لإيقاع الفتنة، وتثاوروا: تفاعلوا منه.\n(يخفِّضهم) يقال: خَفِّض عليك القَولَ والأَمر، أي: هَوِّنْ، والمراد: أنه سَكَّنَهم، وسهَّل الأمر عليهم، ليتركوا النِّزاعَ والشِّقاق.\n(البُّحَيرة): تصغير البحرة، وهي البلدة، وأراد بها مدينة النبيِّ - ﷺ-.\n(شَرِقَ) شَبَّه ما أصابه من فوات الرياسة بالشَّرَق وهو الغَصَص، يقال: شَرِقَ يَشْرَق شَرَقًا: إذا غَصَّ بالماء وغيره.\n(الصناديد): الأشراف وأكابر الناس، وقيل: السادة الشجعان، واحدهم صنديد.\n_________\n(١) رواه البخاري ٦ / ٩٢ في الجهاد، باب الردف على الحمار، وفي تفسير سورة آل عمران، باب ﴿ولتسمعن من الذين أوتوا الكتاب من قبلكم ومن الذين أشركوا أذى كثيرًا﴾، وفي المرضى، باب عيادة المريض راكبًا وماشيًا وردفًا على الحمار، وفي اللباس، باب الارتداف على الدابة، وفي الأدب، كنية المشرك، وفي الاستئذان، باب التسليم في مجلس فيه أخلاط من المسلمين والمشركين، ومسلم رقم (١٧٩٨) في الجهاد، باب في دعاء النبي ﷺ وصبره على أذى المنافقين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح:\n١- أخرجه أحمد (٥/٢٠٣) قال: حدثنا عبد الرزاق. والبخاري (٨/٦٩) قال: حدثنا إبراهيم بن موسى قال: أخبرنا هشام. ومسلم (٥/١٨٢) قال: حدثنا إسحاق بن إبراهيم الحنظلي، ومحمد بن رافع، وعبد بن حميد، قالوا: حدثنا عبد الرزاق، والترمذي (٢٧٠٢) مختصرا، قال: حدثنا يحيى بن موسى، قال: حدثنا عبد الرزاق.\nكلاهما - عبد الرزاق، وهشام - عن معمر.\n٢- وأخرجه أحمد (٥/٢٠٣) قال: حدثنا حجاج. والبخاري (٧/١٥٣) قال: حدثني ابن بكير وفي الأدب المفرد (٨٤٦) قال: حدثنا عبد الله بن صالح. ومسلم (٥/١٨٣) قال: حدثني محمد بن رافع، قال: حدثنا حجين بن المثنى.\nأربعتهم - حجاج، ويحيى، وعبد الله، وحجين - عن الليث بن سعد، عن عقيل.\n٣- وأخرجه أحمد (٥/٢٠٣)، والبخاري (٦/٤٩ و٨/٥٦) وفي الأدب المفرد (١١٠٨)، قال أحمد والبخاري: حدثنا أبو اليمان، قال: أخبرنا شعيب.\n٤- وأخرجه البخاري (٤/٦٧و٧/٢١٧) قال: حدثنا قتيبة بن سعيد، قال: حدثنا أبو صفوان، عن يونس ابن يزيد. مختصرا.\n٥- وأخرجه البخاري (٨/٥٦) قال: حدثنا إسماعيل، قال: حدثني أخي، عن سليمان، عن محمد بن أبي عتيق.\n٦- وأخرجه النسائي، في الكبرى تحفة (١٠٥) عن هشام بن عمار، عن الوليد، عن سعيد بن عبد العزيز.\nستتهم - معمر، وعقيل، وشعيب، ويونس، وابن أبي عتيق، وسعيد - عن الزهري، عن عروة، فذكره.","vol":"11","page":768},{"text":"٩٤٧٢ - (خ م) أنس بن مالك - ﵁ - قال: قيل لرسول الله - ﷺ-: «لو أَتَيْتَ عبد الله بن أُبيّ؟ قال: فانطلَقَ إليه، وركب حمارًا، وانطلق المسلمون - وهي أرض سَبخَة - فلما أتاه النبيُّ - ﷺ- قال: إليك عَنِّي، فوالله لقد آذاني نَتْنُ حمارك، فقال رجل من الأنصار: والله لحِمَارُ رسولِ الله - ﷺ- أطيبُ ريحًا منك، قال: فغَضِبَ لعبد الله رَجُلٌ من قومه، وغضب لكل واحدٍ منهما أصحابه، قال: فكان بينهم ضَرْبٌ بالجريد وبالأيدي وبالنعال ⦗٧٧٢⦘ فبلَغَنا أنه نزل فيهم ﴿وإن طائفتان من المؤمنين اقتتلوا ...﴾ الآية [الحجرات: ٩]» أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٥ / ٢١٨ و٢١٩ في الصلح، باب ما جاء في الإصلاح بين الناس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٣/١٥٧ و٢١٩) قال: حدثنا عارم. والبخاري (٣/٢٣٩) قال: حدثنا مسدد. ومسلم (٥/١٨٣) قال: حدثنا محمد بن عبد الأعلى القيسي.\nثلاثتهم - عارم، ومسدد، ومحمد - قالوا: حدثنا معتمر بن سليمان، عن أبيه، فذكره.","vol":"11","page":771},{"text":"٩٤٧٣ - (د) لقيط بن صبرة - ﵁ - قال: «كنت وافِد بني المُنْتَفِقِ - أو في وَفْدهم - إلى رسول الله - ﷺ- قال: فلما قَدِمنا لم نُصَادِفْهُ في منزله، وصادَفْنا عائشةَ أمَّ المؤمنين، فأمَرَتْ لنا بخزيرة - وفي رواية: بعَصيدة - فَصُنِعَتْ لنا، قال: وأُتينا بِقناع - ولم يُقِمْ (١) قتيبةُ القِنَاع، والقناع: طبق فيه تمر - فلم نَنْشَبْ أن جاءَ رسولُ الله - ﷺ- يتقلَّع، يتكفَّأ، فقال: هل أصبتم شيئًا؟ - أو أُمِرَ لكم بشيء - قلنا: نعم يا رسولَ الله، قال: فبينا نحن [مع رسولِ الله - ﷺ-] جُلُوس، إذ دَفَع الراعِي غنمه إلى المُراح، ومعه سَخْلة تَيْعرُ، فقال له رسولُ الله - ﷺ-: ما وَلَّدْت يا فلان؟ قال: بَهْمَة، قال: اذْبَحْ لنا مكانَها شاة، ثم قال: لا تَحْسِبَنَّ - ولم يقل: تَحْسَبَنَّ - أنّا من أجْلِكَ ذبحناها، لنا غَنمٌ مائة، لا نُريد أن تزيد، فإذا وَلَّدَ الرَّاعي بَهْمة ذَبَحْنا مكانها شاة، قال: قلتُ: يا رسولَ الله، إن لي امرأةً، وإن في لسانها شيئًا - يعني البَذاء - قال: طلِّقْها [إذًا] قال: قلتُ: إن لها صحبة، وإن لي منها ولدًا، قال: فَعِظْها، فإن يَكُ فيها خَيْرٌ فستفعل، ولا تضرِب ظَعينتك كضربك أُميَّتَكَ، فقلت: يا رسولَ الله، أخبرني عن الوضوء؟ قال: أسبغِ الوضوء، وخَلِّلْ بين ⦗٧٧٣⦘ الأصابع، وبالغ في الاستنشاق، إلا أن تكون صائمًا» . أخرجه أبو داود، وقال: ورواه ابن جُريج، وقال فيه: «إذا توضأتَ فتمضمضْ» .\nوأخرج أيضًا طرفًا يسيرًا منه في «كتاب الحروف»، قال لقيط: «كنتُ وافد بني المنتفق - أو في وَفْدِ بني المنتفق - إلى رسولِ الله - ﷺ- ... فذكر الحديث، فقال: - يعني النبيَّ - ﷺ-: لا تَحْسِبَنَّ - ولم يقل: لا تَحْسَبَنَّ» أراد أبو داود من هذا الطرف: كسر سين «تَحْسِبَنَّ» وفتحها (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الخزيرة) الخزير والخزيرة: أن ينصب القِدْر بلحم يقطّع صغارًا على ماءٍ كثير فإذا نَضَج ذُرّ عليه الدقيق، فإن لم يكن فيها لحم فهي عصيدة.\n(تقلّع في مشيه) مثل: تكفَّأ، وهو أن يتمايل في مشيه إلى قُدَّام، كما تتكفَّأ السفينة في جريها، والأصل فيه الهمز، فترك.\n(تَيْعرُ) يَعَرَتِ الشاة تَيْعر: إذا صاحت، واليُعَار صوتها. ⦗٧٧٤⦘\n(بهمة) البهمة: ولدُ الشاة، والجمع بُهم وبهام.\n(البَذاء): الفُحش في المنطق.\n_________\n(١) وفي بعض النسخ: ولم يقل، أي: لم يتلفظ قتيبة بلفظ القناع تلفظًا صحيحًا بحيث يفهم منه هذا اللفظ.\n(٢) رواه أبو داود رقم (١٤٢) و(١٤٣) و(١٤٤) في الطهارة، باب في الاستنثار، ورقم (٣٩٧٣) في الحروف والقراءات، ورواه أيضًا أحمد في \" المسند \" ٤ / ٢٣، والترمذي في الطهارة، باب ما جاء في تخلل الأصابع، وفي الصوم، باب ما جاء في كراهية مبالغة الاستنشاق للصائم، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال، ورواه الحاكم ١ / ١٤٨ و٤ / ١١٠ وصححه ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n١- أخرجه أحمد (٤/٣٢ و٣٣) قال: حدثنا وكيع. وفي (٤/٣٣) قال: حدثنا عبد الرحمن. والترمذي (٣٨) قال: حدثنا قتيبة وهناد، قالا: حدثنا وكيع. والنسائي (١/٦٦) وفي الكبرى (٩٩) قال: أنبأنا إسحاق بن إبراهيم، قال: أنبأنا وكيع. وفي (١/٧٩) وفي الكبرى (١١٦) قال: أنبأنا محمد بن رافع، قال: حدثنا يحيى بن آدم. وفي الكبرى تحفة الأشراف (١١١٧٢) عن محمد بن المثنى، عن عبد الرحمن.\nثلاثتهم - وكيع، وعبد الرحمن بن مهدي، ويحيى بن آدم - عن سفيان.\n٢- وأخرجه أحمد (٤/٢١١) قال: حدثنا يحيى بن سعيد. والدارمي (٧١١) قال: أخبرنا أبو عاصم. وأبو داود (١٤٣) قال: حدثنا عقبة بن مكرم، قال: حدثنا يحيى بن سعيد. وفي (١٤٤) قال: حدثنا محمد بن يحيى بن فارس، قال: حدثنا أبو عاصم. والنسائي في الكبرى تحفة الأشراف (١١١٧٢) عن محمد بن عبد الأعلى، عن خالد بن الحارث.\nثلاثتهم - يحيى بن سعيد، وأبو عاصم، وخالد- عن عبد الملك بن جريج.\n٣- وأخرجه البخاري في الأدب المفرد (١٦٦) قال: حدثنا أحمد بن محمد، قال: حدثنا داود بن عبد الرحمن.\n٤- وأخرجه أبو داود (١٤٢) قال: حدثنا قتيبة بن سعيد في آخرين. وفي (٢٣٦٦ و٣٩٧٣) قال: حدثنا قتيبة بن سعيد. وابن ماجة (٤٠٧ و٤٤٨) قال: حدثنا أبو بكر بن أبي شيبة. والترمذي (٧٨٨) قال: حدثنا عبد الوهاب بن عبد الحكم البغدادي الوراق. وأبو عمار الحسين بن حريث. والنسائي (١/٦٦) وفي الكبرى (١١٦) قال: أخبرنا قتيبة بن سعيد. وفي (١/٧٩) وفي الكبرى (١١٦) قال: أخبرنا إسحاق بن إبراهيم. وابن خزيمة (١٥٠) قال: حدثنا الزعفراني، وزياد بن يحيى الحساني، وإسحاق بن حاتم المدائني ورزق الله بن موسى والجماعة. وفي (١٦٨) قال: حدثنا الحسن بن محمد، وأبو الخطاب زياد بن يحيى الحساني، وإسحاق بن حاتم بن المدائني وجماعة بن سليم الطائفي.\nأربعتهم - سفيان، وعبد الملك بن جريج، وداود، ويحيى - عن إسماعيل بن كثير أبي هاشم، عن عاصم بن لقيط بن صبرة، فذكره.\n* أخرجه أحمد (٤/٣٣) قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: حدثنا إسماعيل بن كثير أبو هاشم المكي، عن عاصم بن لقيط بن صبرة، عن أبيه أو جده وافد بني المنتفق، قال: انطلقت أنا وصاحب لي حتى انتهينا إلى رسول الله -ﷺ-. فذكره.\n* الروايات مطولة ومختصرة. وأثبتنا لفظ أبي داود (١٤٢) .","vol":"11","page":772},{"text":"٩٤٧٤ - (د س) خالد بن معدان - ﵀ - قال: «وَفَدَ المِقدام بن مَعْديْ كرِبَ وعَمرو بن الأسود، ورجُلٌ من بني أسَد، من أهلِ قِنَّسرينَ إلى معاوية بن أبي سفيان، فقال معاوية للمقدام: أعلمتَ أن الحسن بن علي تُوُفِّي؟ فرجَّع المقدامُ، فقال له فلان (١): أتَعُدُّها مصيبة؟ قال المِقدام: ولِمَ لا أراها مصيبةً وقد وضَعَهُ رسولُ الله - ﷺ- في حَجْرِه، فقال: هذا مِني، وحُسَيْنٌ من عَليّ؟ قال الأسَدِيّ: جَمْرَةً أطفأها الله، فقال المقدامُ: أمَّا أنا فلا أَبرَح اليوم حتى أُغيظكَ، وأُسْمِعَكَ ما تكره، ثم قال: يا معاوية، إن أنا صَدَقْتُ فَصَدِّقني، وإن أنا كذبتُ فكذِّبني، قال: أفعل، قال: أنشُدُك بالله، هل سمعتَ رسولَ الله - ﷺ- نَهَى عن لُبْسِ الذهب؟ قال: نعم، قال: فأنشدك الله، هل تَعْلَم [أن] رسولَ الله - ﷺ- نهى عن لبس الحرير؟ قال: نعم، قال: فأنشدك الله، هل تعلم [أنَّ] رسولَ الله - ﷺ- نهى عن لُبْسِ جلود السباع، والرُّكوب عليها؟ قال: نعم، قال المقدام: فوالله، لقد رأيتُ هذا كُلَّه في بيتك يا معاوية، فقال معاوية: قد علمتُ أني لن أنْجُوَ منك يا مقدام، قال خالد: فأمر معاويةُ للمقدام بما لم يأمر به لصاحِبَيْه؛ وفرض لابنه في المِئِتين (٢)، ففرَّقها المقدامُ على أصحابه، ولم يُعْطِ الأسدِيُّ لأحد ⦗٧٧٥⦘ شيئًا مما أخذَ، فبلغ معاويةَ ذلك، فقال: أمَّا المقدام: فرجل كريم، بَسَط يده، وأما الأسديّ: فرجل حَسنُ الإمساكِ لِشيئِه» أخرجه أبو داود.\nواختصره النسائي قال: «وفَدَ المِقدام بنُ كربٍ على معاوية، فقال: أَنْشُدُكَ الله، هل تعلم أنَّ رسولَ الله - ﷺ- نَهى عن لبس جلود السباع، والركوب عليها؟ قال: نعم» .\nوفي أخرى له: أن المقدام قال: «نهى رسولُ الله - ﷺ- عن الحرير، والذهب، ومياثِر النُّمور» (٣) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (فرجَّع) رجَّع في قوله عند سماع المصيبة: إذا قال: إنا لله وإنا إليه راجعون.\n_________\n(١) في بعض النسخ: فقال له رجل.\n(٢) في بعض النسخ: في المئين.\n(٣) رواه أبو داود رقم (٤١٣١) في اللباس، باب في جلود النمور والسباع، والنسائي ٧ / ١٧٦ في الفرع والعتيرة، باب النهي عن الانتفاع بجلود السباع، وفي سنده بقيه بن الوليد، وهو مدلس وقد عنعنه، ولكن للمرفوع منه دون القصة شواهد يقوى بها.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٣١) قال: حدثنا حيوة بن شريح وأحمد بن عبد الملك. و(٤/١٣٢) قال: حدثنا حيوة بن شريح. وأبو داود (٤١٣١) قال: حدثنا عمرو بن عثمان. والنسائي (٧/١٧٦) قال: أخبرنا عمرو بن عثمان.\nثلاثتهم - حيوة، وأحمد، وعمرو - قالوا: حدثنا بقية. قال: حدثنا بحير بن سعد، عن خالد بن معدان، فذكره.\n* اللفظ لأبي داود. وباقي الروايات مختصرة.","vol":"11","page":774},{"text":"٩٤٧٥ - (د) عبد الله بن عمرو [بن الفغواء] الخزاعي عن أبيه قال: «دعاني رسولُ الله - ﷺ-، وأراد أن يبعثَني بمال إلى أبي سفيان إلى مكة ليَقْسِمه في قريش بعد الفتح، فقال: التمس صاحبًا، فجاءني عمرو بن أمية الضَّمْرِي، فقال: بَلَغَني أنك تريدُ الخروجَ إلى مكة، وتلتمس صاحبًا؟ قلت: أجَلْ، قال: فأنا لك صاحب، فجئتُ رسولَ الله - ﷺ-، فقلت: ⦗٧٧٦⦘ قد وجدتُ صاحبًا، قال: مَنْ؟ قلتُ: عمرو بنُ أميَّةَ [الضَّمْرِيُّ]، فقال: إذا هبطت بلادَ قومه فاحذَرهُ، فإنه قد قال: القائل أخوك البكريُّ لا تأمَنْهُ، قال: فخرجنا، حتى إذا كنا بالأَبواء، قال: إني أُريدُ حاجةً إلى قومي بِودَّانِ فَتَلَبَّثْ لي قليلًا، قلتُ: رَاشدًا، فلما [ولَّى] ذكرتُ قول رسول الله - ﷺ-، فَشَدَدْتُ على بعيري، حتى خرجتُ أُوضِعُهُ حتى إذا كنتُ بالأصافِرِ (١) إذا هو يُعارِضُني في رَهْطٍ، قال: وأوضَعتُ فسبقته، فلما رأى أن قَدْ فُتُّه انصرفوا، وجاءني فقال: كانت لي إلى قومي حاجةٌ، قال: قلت: أجل، ومضينا حتى قَدِمْنا مكة، فدفعتُ المال إلى أبي سفيان» . أخرجه أبو داود (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (أوضعه) أوضع ناقته: إذا حثَّها على السير، والإيضاع: ضرب من السير سريع.\n_________\n(١) في بعض النسخ: بالأظافر، وفي بعضها: بالأضافر، والأصافر: هي ثنايا سلكها النبي ﷺ في طريقة إلى بدر.\n(٢) رقم (٤٨٦١) في الأدب، باب في الحذر من الناس، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٥/٢٨٩)، وأبو داود (٤٨٦١) قال: حدثنا محمد بن يحيى بن فارس.\nكلاهما - أحمد بن حنبل، ومحمد بن يحيى - عن نوح بن يزيد بن سيار المؤدب، قال: حدثنا إبراهيم بن سعد، قال: حدثنيه ابن إسحاق، عن عيسى بن معمر، عن عبد الله بن عمرو بن الفغواء الخزاعي، فذكره.","vol":"11","page":775},{"text":"٩٤٧٦ - (خ) عائشة - ﵂ - قالت: «أسلمتْ امرأةٌ سوداءُ لبعض العرب، وكان لها حِفْشٌ في المسجد، قالت: فكانت تأتينا، فَتحَدَّثُ عندنا، فإذا فرغَتْ من حديثها قالت:\nويَومُ الوشاحِ من تعاجيبِ رَبِّنَا ... على أنَّه (١) من بَلْدَةِ الكفر أنجاني ⦗٧٧٧⦘\nفلما أكثرتْ، قالت لها عائشة: وما يومُ الوِشاح؟ - وفي رواية: فقلتُ لها: ما شأنُكِ؟ قالت: خَرَجَتْ جُوَيْرِيَةٌ لِبَعضِ أهلي وعليها وِشَاحٌ من أدَم، فسقط منها، فانحطّت عليها الْحُدَيَّا - وهي تَحْسَبُهُ لحمًا - فأخذتْهُ فاتَّهمُوني، فعذَّبوني، حتى بَلَغُوا من أمري أنَّهم طلبوا في قُبُلي، فبينا هُمْ حَولي، وأنا في كربي، إذ أقبلت الحُدَيَّا، حتى وازَتْ رؤوسنا، ثم ألقَتْه، فأخذوه، فقلتُ لهم: هذا الذي اتَّهمتموني به، وأنا منه بريئة؟» . أخرجه البخاري (٢) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الحِفْشُ): بيت صغير.\n(الوِشاح): سَيْر مضفور من أدَم يُنْسج عريضًا، ويرصّع بالجوهر وتشدُّه المرأة بين عاتقيها وكَشحيها، ويقال: إشاح.\n_________\n(١) وفي بعض النسخ: ألا إنه.\n(٢) ١ / ٤٤٥ في المساجد، باب نوم المرأة في المسجد، وفي فضائل أصحاب النبي ﷺ، باب أيام الجاهلية، قال الحافظ في \" الفتح \": وفي الحديث المبيت والمقيل في المسجد لمن لا مسكن له من المسلمين رجلًا كان أو امرأة عند أمن الفتنة، وإباحة استظلاله فيه بالخيمة ونحوها وفيه الخروج من البلد الذي يحصل للمرء فيه المحنة ولعله يتحول إلى ما هو خير له كما وقع لهذه المرأة، وفيه فضل الهجرة من دار الكفر وإجابة دعوة المظلوم ولو كان كافرًا، لأن في السياق أن إسلامها كان بعد قدومها المدينة. والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٨٣٥) قال: حدثني فروة بن أبي العزاء، أخبرنا علي بن مسهر، عن هشام، عن أبيه، عن عائشة. فذكرته.","vol":"11","page":776},{"text":"٩٤٧٧ - (خ م) همام بن منبه قال: حدثنا أبو هريرة - ﵁ - أحاديث، منها قال: قال رسولُ الله - ﷺ-: «اشترى رجل ممن كان ⦗٧٧٨⦘ قبلكم عَقارًا من رجل، فوجد الذي اشترى العقارَ في عقاره جَرَّةً فيها ذَهَب، فقال له الذي اشترى العقار: خُذْ ذَهَبَكَ عَنِّي، إنما اشتريتُ العقار، ولم أبتَعْ منك الذهب، فقال بائع الأرض: إنما بِعْتُكَ الأرضَ وما فيها، فتحاكما إلى رَجُلٍ، فقال الذي تحاكما إِليه: ألَكُما ولد؟ فقال أحدهما: لي غلام، وقال الآخر: لي جارية، فقال: أنكحُوا الغلامَ الجارية، وأنفقوا عليهما منه، وتصدَّقوا (١)» . أخرجه البخاري ومسلم (٢) .\n_________\n(١) في نسخ البخاري ومسلم المطبوعة: وتصدقا.\n(٢) رواه البخاري ٦ / ٣٧٥ و٣٧٦ في الأنبياء، باب ما ذكر عن بني إسرائيل، ومسلم رقم (١٧٢١) في الأقضية، باب استحباب إصلاح الحاكم بين الخصمين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٦) والبخاري (٤/٢١٢) قال: حدثنا إسحاق بن نصر ومسلم (٥/١٣٣) قال: حدثنا محمد بن رافع.\nثلاثتهم - أحمد، وإسحاق، ومحمد - عن عبد الرزاق بن همام. قال: حدثنا معمر، عن همام بن منبه، فذكره.","vol":"11","page":777},{"text":"٩٤٧٨ - (خ) أبو بردة بن أبي موسى [الأشعري] قال: قال [لي] عبد الله بن عمر: «هل تدري ما قال أبي لأبيك؟ قال: قلت: لا، قال: فإن أبي قال لأبيك: يا أبا موسى، هل يَسُرّك أن إسلامَنا مع رسولِ الله - ﷺ-، وهجرتَنا معه، وجهادَنا معه، وعملَنا كُلَّه معه: بَرَدَ لنا، وأن كلَّ عملٍ عملنا بعده: نَجَوْنا منه كَفافًا، رأسًا برأس؟ فقال أبوك لأبي: لا والله، قد جاهدَنا بعد رسولِ الله - ﷺ-، وصلَّينا، وصُمْنا، وعَمِلْنا خيرًا كثيرًا، وأسلم على أيدينا بَشَرٌ كثير، وإنَّا لنرجو ذاك، قال أبي: لكني أنا، والذي نفس عمر بيده: لَوَدِدْتُ أن ذلك بَرَد لنا، وأن كل شيء عملناه بعده نجونا منه كفافًا رأسًا برأس، فقلت: إن أباك والله كان خيرًا من أبي (١)» أخرجه البخاري (٢) .\n⦗٧٧٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (برد هذا الأمر): إذا ثبت ودام، والمراد: ليته ثبت لنا ثوابه ودام وخَلص.\n(الكَفاف): ما لا فضل فيه ولا تقصير، وأصله: المساواة لما جعل بازائه، ولذلك قال: «رأسًا برأس» أي: لا له ولا عليه.\n_________\n(١) قال الحافظ في \" الفتح \": في رواية سعيد بن أبي بردة: أفقه من أبي.\n(٢) ٧ / ١٩٩ في فضائل أصحاب النبي ﷺ، باب هجرة النبي ﷺ وأصحابه إلى المدينة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري في صحيحه (٣٩١٥) قال: حدثنا يحيى بن بشر، حدثنا روح، حدثنا عوف، عن معاوية بن قرة، قال: حدثني أبي بردة بن أبي موسى. فذكره.","vol":"11","page":778},{"text":"٩٤٧٩ - (خ م ت) عبد الله بن عمر - ﵄ - قال: قال رسولُ الله - ﷺ-: «تجدون الناس كإِبلٍ مائة، لا يوجد فيها راحلة» .\nوفي رواية «إنما الناسُ كالإبل المائة، لا تجد فيها راحلة» . أخرجه البخاري ومسلم، وأخرج الترمذي الثانية.\nوله في أخرى مثله، وزاد: «ولا تجد فيها إِلا راحلة» (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الراحلة): البعير القويّ على السير والأحمال، وهو الذي يرتحله الإنسان، جملًا كان أو ناقة، والمعنى في قوله: «تجدون الناس كإبل مائةٍ لا يوجد فيها راحلة» أن المرضيَّ المنتجب من الناس - في عزِّه وجُوده - كالنجيب ⦗٧٨٠⦘ من الإبل الذي لا يوجد في كثير من الإبل، والكاف في قوله: «كإبلٍ» مفعول ثانٍ لـ «وجد»، لأن «وجد» بمعنى «علم» يتعدَّى إلى مفعولين، كأنه قال: كالإبل غير موجودة فيها راحلة، أو هي جملة مستأنفة، وهو أوجه وأوضح معنى.\n_________\n(١) رواه البخاري ١١ / ٢٨٦ في الرقاق، باب رفع الأمانة، ومسلم رقم (٢٥٤٧) في فضائل الصحابة، باب قوله ﷺ: \" الناس كإبل مائة لا تجد فيها راحلة \"، والترمذي رقم (٢٨٧٦) في الأمثال، باب ما جاء في مثل ابن آدم وأجله وأمله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه الحميدي (٦٦٣) قال: حدثنا سفيان، قال: أخبرنا معمر. وأحمد (٢/٧) (٤٥١٦) و(٢/٤٤) (٥٠٢٩) قال: حدثنا محمد بن جعفر، قال: حدثنا معمر. وفي (٢/٨٨) (٥٦١٩) قال: حدثنا عبد الرزاق، قال: حدثنا معمر. وفي (٢/١٢١) (٦٠٣٠) قال: حدثنا أبو اليمان، قال: حدثنا شعيب. وفي (٢/١٢٢) (٦٠٤٤) قال: حدثنا سليمان، قال: حدثنا إبراهيم بن سعد. (ح) ويعقوب، قال: حدثنا أبي. وعبد بن حميد (٧٢٤) قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر. والبخاري (٨/١٣٠) قال: حدثنا أبو اليمان، قال: أخبرنا شعيب. ومسلم (٧/١٩٢) قال: حدثني محمد بن رافع وعبد بن حميد. قال عبد: أخبرنا. وقال ابن رافع. حدثنا عبد الرزاق، قال: أخبرنا معمر. والترمذي (٢٨٧٢) قال: حدثنا الحسن بن علي الخلال وغير واحد. قالوا: حدثنا عبد الرزاق، قال: أخبرنا معمر. وفي (٢٨٧٣) قال: حدثنا سعيد بن عبد الرحمن المخزومي، قال: حدثنا سفيان بن عيينة.\nأربعتهم - معمر، وشعيب، وإبراهيم بن سعد، وسفيان - عن الزهري، عن سالم بن عبد الله بن عمر، فذكره.","vol":"11","page":779},{"text":"٩٤٨٠ - (خ) خارجة بن زيد - ﵁ - «أنَّ أُمَّ العلاء - امرأةً مِنَ الأنصار - بايعتِ النبيَّ - ﷺ-، أخبرته: أنَّه اقتسمَ المهاجرون قُرعة، فطار لنا عثمان بن مَظْعون، فأنزلناه في أبياتنا، فَوَجِعَ وجَعَهُ الذي تُوُفِّي منه، فلما توفي وغُسِّل وكفِّن في أثوابه، دخل رسولُ الله - ﷺ-، فقلت: رحمة الله عليك أبا السائب، فشهادتي عليك: لقد أكرمك الله، فقال النبيُّ - ﷺ-: وما يدريك أنَّ الله أكرمهُ؟ فقلت: بأبي أنت وأُمِّي يا رسولَ الله، فمن يكرمه الله؟ فقال: أمَّا هو فقد جاءه اليقين، والله إني لأرجو له الخير، والله ما أدري - وأنا رسولُ الله - ما يُفعَلُ بي؟ قالت: فوالله لا أُزَكِّي أحدًا بعده أبدًا يا رسولَ الله» .\nزاد في رواية قالت: «وأُرِيتُ لعثمان في النوم عَينًا تجري، فجئتُ رسولَ الله - ﷺ-، فذكرت ذلك له، فقال: ذاك عمله» .\nوفي رواية قالت: «فأحْزَنني ذلك، فَنِمْتُ، فرأيتُ لعثمان عينًا تجري» . ⦗٧٨١⦘ أخرجه البخاري (١) .\n_________\n(١) ٣ / ٩٢ في الجنائز، باب الدخول على الميت بعد الموت إذا أدرج في كفنه، وفي الشهادات، باب القرعة في المشكلات، وفي فضائل أصحاب النبي ﷺ، باب مقدم النبي ﷺ وأصحابه المدينة، وفي التعبير، باب رؤيا النساء، وباب العين الجارية في المنام وقد عزاه في المطبوع للنسائي أيضًا، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٦/٤٣٦) قال: حدثنا أبو كامل. قال: حدثنا إبراهيم بن سعد. (ح) ويعقوب. قال: حدثنا أبي. وفي (٦/٤٣٦) قال: حدثنا عبد الرزاق. قال: أخبرنا معمر. وعبد بن حميد (١٥٩٣) قال: أخبرنا عبد الرزاق. قال: أخبرنا معمر. والبخاري (٢/٩١) قال: حدثنا يحيى بن بكير. قال: حدثنا الليث، عن عقيل. وفي (٢/٩١ و٩/٤٤) قال: حدثنا سعيد بن عفير. قال: حدثني الليث. قال: حدثني عقيل. وفي (٣/٢٣٨ و٩/٤٤) قال: حدثنا أبو اليمان. قال: أخبرنا شعيب. وفي (٥/٨٥) قال: حدثنا موسى بن إسماعيل. قال: حدثنا إبراهيم بن سعد. وفي (٩/٤٨) قال: حدثنا عبدان. قال: أخبرنا عبد الله. قال: أخبرنا معمر. والنسائي في الكبرى تحفة الأشراف (١٣/١٨٣٣٨) عن سويد بن نصر، عن عبد الله بن المبارك، عن معمر.\nأربعتهم - إبراهيم بن سعد والد يعقوب، ومعمر، وعقيل، وشعيب - عن ابن شهاب الزهري، عن خارجة بن زيد بن ثابت، فذكره.","vol":"11","page":780},{"text":"٩٤٨١ - (م) جابر بن عبد الله - ﵄ - أنَّ رسولَ الله - ﷺ- قال لهم: «مَنْ يصعَد الثنيَّة ثَنيَّة المُرار، فإنه يُحَطُّ عنه ما حُطّ عن بني إسرائيل، قال: فكان أولَ مَنْ صَعِدَها خيلُنَا، خَيْلُ بني الخزرج، ثم تتامَّ الناسُ، فقال رسولُ الله - ﷺ-: وكلُّكم مغفور له، إلا صاحِبَ الجمل الأحمر، فأتيناه، فقلنا: تَعالَ، يستغفرْ لك رسولُ الله، فقال: والله، لأنْ أجِدَ ضَالّتي أحب إليَّ من أن يستغفرَ لي صاحبُكم، قال: وإذا هو ينشُد ضَالَّةً [له]» أخرجه مسلم (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تَتَامَّ الناس) أي: تتابعوا واحدًا بعد واحد، وقيل: تتامّوا، أي: جاؤوا كُلُّهم وتَمّوا، وهو تفاعَلُوا من التمام.\n_________\n(١) رقم (٢٨٨٠) في صفات المنافقين في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٨/١٢٣) قال: حدثنا عبيد الله بن معاذ العنبري، قال: حدثنا أبي. (ح) وحدثناه يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث..\nكلاهما - معاذ، وخالد - قالا: حدثنا قرة بن خالد، عن أبي الزبير، فذكره.","vol":"11","page":781},{"text":"٩٤٨٢ - (د) عبد الله بن مسعود - ﵁ - أن النبيَّ - ﷺ- قال: «تَدُورُ رَحَى الإسلام لخمس وثلاثين - أو سِتٍّ وثلاثين، أو سبع وثلاثين - فإن يَهْلِكُوا فسبيلُ مَنْ هَلَك، وإن يَقُم لهم دِينهم: يَقُمْ لهم سبعين عامًا، ⦗٧٨٢⦘ قال: قلت: [أ] مِمَّا بقي، أو مما مضى؟ قال: مما مضى» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (تدور رَحى الإسلام) يقال: دارت رَحى الحرب: إذا قامت على ساقها، والمعنى فيما قيل: إن الإسلام عند قيام أمره على سنن الاستقامة، والبعد من أحداث الظَّلَمة إلى أن تنقضيَ هذه المدة التي ذكرها وهي خمس وثلاثون سنة، ووجهه: أن يكون قاله وقد بقي من عمره - ﷺ- خمس سنين أو ست سنين، فإذا انضمت إلى مدة خلافة الخلفاء الراشدين - وهي ثلاثون سنة - كانت بالغة ذلك المبلغ، وإن كان أراد: سنة خمس وثلاثين من الهجرة، ففيها خرج أهل مصر وحصروا عثمان، وإن كانت سنة ست وثلاثين، ففيها كانت وَقْعَةُ الجمل، وإن كانت سنة سبع وثلاثين، ففيها كانت وَقْعة صِفِّين.\nوأما قوله: «يقم لهم سبعين عامًا» فإنَّ الخطابي قال: يشبه أن يكون مدة ملك بني أمية وانتقاله إلى بني العباس، فإنه كان بين استقرار الملك لبني أمية إلى أن ظهرت دعاة الدولة العباسية بخراسان نحو من سبعين سنة، وهذا فيه نظر، لأنه لا يطابق التأويل الأول.\n_________\n(١) رقم (٤٢٥٤) في الفتن، باب ذكر الفتن ودلائلها، وإسناده صحيح، وأخرجه أيضًا أحمد في \" المسند \" ١ / ٣٩٠، وصححه ابن حبان (١٨٦٥) \" موارد \"، والحاكم ٤ / ٥٢١ ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٩٣) (٣٧٣٠) قال: حدثنا عبد الرحمن. وفي (١/٣٩٣) (٣٧٣١) قال: حدثنا إسحاق. وفي (١/٣٩٥) (٣٧٥٨) قال: حدثنا حجاج. وأبو داود (٤٢٥٤) قال: حدثنا محمد بن سليمان الأنباري، قال: حدثنا عبد الرحمن.\nثلاثتهم - عبد الرحمن، وإسحاق، وحجاج- عن سفيان، عن منصور، عن ربعي بن حراش، عن البراء ابن ناجية، فذكره.\n* في رواية عبد الرحمن: «قال ابن مسعود: قلت: أمما مضى أم مما بقي؟ قال: مما بقي» . بدل من عمر.","vol":"11","page":781},{"text":"٩٤٨٣ - (د) سعد بن أبي وقاص - ﵁ - عن النبيِّ - ﷺ ⦗٧٨٣⦘ قال: «إني لأرجو أن لا يُعجِزَ الله أُمَّتي عند ربِّها: أن يؤخِّرَهُم نِصفَ يوم، قيل لسعد: وكم نصف يوم؟ قال: خمسُمائة سنة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٣٥٠) في الملاحم، باب قيام الساعة، وإسناده صحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٣٥٠) قال: حدثنا عمرو بن عثمان، قال: حدثنا أبو المغيرة، قال: حدثني صفوان، عن شريح بن عبيد، فذكره.","vol":"11","page":782},{"text":"٩٤٨٤ - (د) أبو ثعلبة الخشني - ﵁ - قال: قال رسولُ الله - ﷺ-: «لَنْ يُعْجِزَ الله هذه الأمةَ مِنْ نصف يوم» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٣٤٩) في الملاحم، باب قيام الساعة، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/١٩٣) قال: حدثنا هاشم، قال: حدثنا ليث. وأبو داود (٤٣٤٩) قال: حدثنا موسى بن سهل، قال: حدثنا حجاج بن إبراهيم، قال: حدثنا ابن وهب.\nكلاهما - ليث، وابن وهب - عن معاوية بن صالح، عن عبد الرحمن بن جبير، عن أبيه، فذكره.\n* رواية ابن وهب مختصرة على: «قال رسول الله -ﷺ-: لن يعجز الله هذه الأمة من نصف يوم» .","vol":"11","page":783},{"text":"٩٤٨٥ - () عيسى بن واقد أن النبيَّ - ﷺ- قال: «إِذا كانت سنة ثمانين ومائة، فقد أحللتُ لأُمتي العُزُوبَة، والترهُّب في رؤوس الجبال» . أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وهو حديث مخالف للأحاديث الصحيحة، وكل ما ورد في الترهيب من النكاح فغير صحيح، لأن الإسلام جاء بالترغيب فيه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":783},{"text":"٩٤٨٦ - (خ) مهدي بن ميمون قال: سمعتُ أبا رجاء العطاردي - ﵁ - يقول: «كنا في الجاهلية نَعبُدُ الحَجَرَ، فإذا وجدنا حَجرًا هو أَخْيَرُ منه ألقيناه وأخذنا الآخر، فإذا لم نجد حَجَرًا جمعنا جَثْوَةً مِنْ تراب، ثم جئنا بالشاة فَحَلْبنا عليه، ثم طُفنا به، فإذا دخل شهر رجب قلنا: مُنْصِل الأسِنَّة، فلا نَدَعُ رُمحًا فيه حديدةٌ ولا سهمًا فيه حديدةٌ إلا نزعناه وألقيناه [شهرَ رجب] (١) . ⦗٧٨٤⦘ قال مهدي: وسمعت أبا رجاء يقول: كنتُ يومَ بُعِثَ (٢) رسولُ الله - ﷺ- غلامًا أرعى الإبل على أهلي، فلما سمعنا بخروجه فَرَرْنَا إلى النار، إلى مسيلمة الكذَّاب» (٣) .\nقال الحميديُّ: إنما روى البخاري هذا الحديث ليعرِّف أنَّ العطارديَّ ممن أدرك الجاهلية، وأنه لم يُسلم في أول الإسلام.\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (جثوة) جثا يجثو، ويجثي، جُثَى: إذا سفا ترابًا أو غيره في يده.\n(مُنْصِل) كانوا يسمّون في الجاهلية رجبًا مُنصِلَ الأسِنَّةَ، أي: مخرجها من أماكنها من الرماح والسهام إبطالًا للقتال، وقطعًا لأسباب الفتن، فلما كان رجب سببًا لذلك نُسِبَ إليه، وأخبر به عنه، يقال: أنصلتُ الرمح والسهم: إذا أخرجت نَصْله منه.\n_________\n(١) أي: في شهر رجب، قال الحافظ في \" الفتح \": ولبعضهم: لشهر رجب، أي: لأجل شهر رجب.\n(٢) قال الحافظ في \" الفتح \": الذي يظهر أن مراده بقوله: بعث، أي: اشتهر أمره عندهم، ومراده بخروجه، أي: ظهوره على قومه من قريش بفتح مكة، وليس المراد مبدأ ظهوره بالنبوة، ولا خروجه من مكة إلى المدينة لطول المدة بين ذلك وبين خروج مسيلمة، وانظر \" الفتح \" ٨ / ٧١.\n(٣) رواه البخاري ٨ / ٧١ في المغازي، باب وفد بني حنيفة وحديث ثمامة بن أثال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٥/٢١٦) قال: حدثنا الصلت بن محمد. قال: سمعت مهدي بن ميمون، فذكره.","vol":"11","page":783},{"text":"٩٤٨٧ - (خ) عمرو بن ميمون الأودي، قال الحميديُّ: حكى أبو مسعود - يعني الدمشقي - أنَّ للبخاري في الصحيح حكايةً من رواية حصين عنه ⦗٧٨٥⦘ قال: «رأيتُ في الجاهلية قِرَدَةً اجتمع عليها قِرَدةٌ قد زنت، فرجموها، فرجمتُها معهم» (١) .\nكذا حكى أبو مسعود، ولم يذكر في أيِّ موضع قد أخرجه البخاري من كتابه، فبحثنا عنه فوجدناه في بعض النسخ - لا في كُلِّها - قد ذكره في أيام الجاهلية، وليس في رواية النعيمي عن الفِرَبْرِي أصلًا شيء من هذا الخبر في القِرَدَة، ولعلَّها من المقحمات التي أُقحمت في كتاب البخاري.\nوالذي قال البخاري في \" التاريخ الكبير \": عن عمرو بن ميمون قال: «رأيتُ في الجاهلية قِرَدَةً اجتمع عليها قِرَدةٌ، فرجموها فرجمتُها معهم» . ⦗٧٨٦⦘\nوليس فيه «قد زنت» .\nفإن صحت هذه الزيادة، فإنما أخرجها البخاريُّ دلالةً على أن عمرو بن ميمون قد أدرك الجاهلية، ولم يبال بظنِّه الذي ظنه في الجاهلية، هذا لفظ الحميديِّ في كتابه (٢) .\n_________\n(١) رواه البخاري ٧ / ١٢١ في فضائل أصحاب النبي ﷺ، باب أيام الجاهلية. قال الحافظ في \" الفتح \" ٧ / ١٢٢: وأغرب الحميدي في \" الجمع بين الصحيحين \" فزعم أن هذا الحديث وقع في بعض نسخ البخاري، وأن أبا مسعود وحده ذكره في الأطراف، قال: وليس في نسخ البخاري أصلًا، فلعله من الأحاديث المقحمة في كتاب البخاري، قال الحافظ: وما قاله - يعني الحميدي - مردود، فإن الحديث المذكور، في معظم الأصول التي وقفنا عليها، وكفى بإيراد أبي ذر الحافظ له عن شيوخه الثلاثة الأئمة المتقنين عن الفربري حجة، وكذا إيراد الإسماعيلي وأبي نعيم في مستخرجيهما وأبي مسعود له في أطرافه، نعم سقط من رواية النسفي، ولا يلزم من ذلك أن لا يكون في رواية الفربري، فإن روايته تزيد على رواية النسفي عدة أحاديث قد نبهت على كثير منها، وأما تجويزه أن يزاد في صحيح البخاري ما ليس منه، فهذا ينافي ما عليه العلماء من الحكم بتصحيح جميع ما أورده البخاري في كتابه، ومن اتفاقهم على أنه مقطوع بنسبته إليه، وهذا الذي قاله، تخيل فاسد يتطرق منه عدم الوثوق بجميع ما في الصحيح لأنه إذا جاز في واحد لا بعينه، جاز في كل فرد فرد، فلا يبقى لأحد الوثوق بما في الكتاب المذكور، واتفاق العلماء ينافي ذلك، والطريق التي أخرجها البخاري دافعة لتضعيف ابن عبد البر للطريق التي أخرجها الإسماعيلي، قال الحافظ: وقد أطنبت في هذا الموضع لئلا يغتر ضعيف بكلام الحميدي فيعتمده وهو ظاهر الفساد.\n(٢) وقد أغرب الحميدي في زعمه هذا كما قال الحافظ في \" الفتح \"، كما في التعليق الذي قبله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٨٤٩٣) قال: حدثنا حماد، حدثنا هشيم، عن حصين، عن عمرو بن ميمون. فذكره.","vol":"11","page":784},{"text":"٩٤٨٨ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «فُقِدَت أُمَّةٌ من بني إسرائيل، لا يُدرَى ما فَعَلَتْ؟ وإني لا أُراها إلا الفأرَ، [ألا تَرَوْنَها] إذا وُضِعَ لها ألبانُ الإبل لم تشرب، وإذا وضع لها ألبانُ الشاة شربت؟ قال أبو هريرة: فَحدَّثت كعبًا بهذا، فقال: أنت سمعتَ النبيَّ - ﷺ- يقوله؟ قلت: نعم - فقال لي مرارًا -: فقلت: [أ] أقرأ التوراة؟» . أخرجه البخاري ومسلم (١) .\n_________\n(١) رواه البخاري ٦ / ٢٥١ في بدء الخلق، باب خير مال المسلم غنم يتبع به شعف الجبال، ومسلم رقم (٢٩٩٧) في الزهد، باب في الفأر أنه مسخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٢٣٤) قال: حدثنا عبد الوهاب الثقفي. قال: حدثنا خالد. وفي (٢/٢٧٩) قال: حدثنا عبد الرزاق. قال: أخبرنا هشام. وفي (٢/٤١١) قال: حدثنا محمد بن جعفر. قال: حدثنا هشام. وفي (٢/٤٩٧) قال: حدثنا محمد بن عبد الله. قال: حدثني الأشعث. وفي (٢/٥٠٧) قال: حدثنا يزيد. قال: أخبرنا هشام. والبخاري (٤/١٥٦) قال: حدثنا موسى بن إسماعيل. قال: حدثنا وهيب، عن خالد. ومسلم (٨/٢٢٦) قال: حدثنا إسحاق بن إبراهيم ومحمد بن المثنى العنزي ومحمد بن عبد الله الرزي، جميعا عن الثقفي. قال: حدثنا خالد. (ح) وحدثني أبو كريب محمد بن العلاء. قال: حدثنا أبو أسامة، عن هشام.\nثلاثتهم - خالد الحذاء، وهشام بن حسان، والأشعث - عن محمد بن سيرين، فذكره.\n* تقدم في كتاب الأشربة رقم (١٣٨٢٨) .","vol":"11","page":786},{"text":"٩٤٨٩ - () أم سلمة - ﵂ - «أنَّ رسولَ الله - ﷺ- سمّى الفأرةَ فُويسقة، وقال: ما أُراها إلا من الممسوخ، فإنها إذا جُعِلَ لها ألبان الإبل لم تَشرب، وإذا جُعِلَ لها ألبان الشاءِ شَرِبَتْ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وانظر الحديث الذي بعده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":786},{"text":"٩٤٩٠ - () عبد الله بن مسعود - ﵁ - قال: قيل لرسولِ الله - ﷺ-: «القِرَدَةُ والخنازير: هي مما مُسِخ؟ فقال رسولُ الله - ﷺ-: إِنَّ الله لم يُهْلِكْ قومًا [أو يعذِّب قومًا] فيجعلَ لهم نسلًا، وإن القِرَدَةَ والخنازيرَ كانت قبل ذلك» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه مسلم، وهو عنده رقم (٢٦٦٣) في القدر، باب بيان أن الآجال والأرزاق وغيرها لا تزيد ولا تنقص عما سبق به القدر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٦٦٣) حدثنا إسحاق بن إبراهيم الحنظلي وحجاج بن الشاعر واللفظ لحجاج - قال إسحاق:أخبرنا، وقال حجاج: حدثنا - عبد الرزاق، أخبرنا الثوري، عن علقمة بن مرثد، عن المغيرة بن عبد الله اليشكري، عن معرور بن سويد، عن ابن مسعود. فذكره.","vol":"11","page":787},{"text":"٩٤٩١ - (د) عائشة - ﵂ - قالت: «قال لي رسولُ الله - ﷺ-: هل رُئِيَ - أو كلمةً غيرها - فيكم المغَرِّبون؟ قلت: وما المُغَرِّبون؟ قال: الذين يشترك فيهم الجِنّ» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المغرِّبون) إنما سمي هذا النوع من الناس مغرِّبين لانقطاعهم عن أصولهم وبُعْد أنسابهم، وأصل الغرب: البعد، ومنه قيل: عنقاء مغرب، أي: جائية مِنْ بُعد، فسمي هؤلاء الذين اشترك فيهم الجن مغرِّبين، لما وجد فيهم من شبه الغرباء بمداخلة من ليس من جنسهم، ولا على طباعهم وشكلهم.\n_________\n(١) رقم (٥١٠٧) في الأدب، باب في الصبي يولد فيؤذن في أذنه، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٥١٠٧) قال: حدثنا محمد بن المثنى، حدثنا إبراهيم بن أبي الوزير، حدثنا داود ابن عبد الرحمن العطار، عن ابن جريج، عن أبيه، عن أم حميد، عن عائشة، فذكرته وإسناده ضعيف.","vol":"11","page":787},{"text":"٩٤٩٢ - (د ت س) عبد الله بن عباس - ﵄ - أنَّ رسولَ الله - ﷺ- قال: «مَنْ سَكَنَ البادية جفا، ومَنِ اتَّبَعَ الصَّيد غَفَلَ، ومن أتى أبواب السلطان افتتِنَ» أخرجه الترمذي والنسائي. ⦗٧٨٨⦘\nوعند أبي داود «ومن أتى السلطانَ افتُتِن» .\nوفي أخرى [من حديث أبي هريرة]: «ومن لزم السلطان افتتن، وما ازداد عبدٌ من السلطان دُنُوًّا إلا ازداد من الله بُعْدًا» (١) .\n_________\n(١) رواه أبو داود رقم (٢٨٥٩) و(٢٨٦٠) في الصيد، باب في اتباع الصيد، والترمذي رقم (٢٢٥٧) في الفتن، باب رقم (٦٩)، والنسائي ٧ / ١٩٥ في الصيد، باب اتباع الصيد، وإسناده ضعيف، ومع ذلك فقد قال الترمذي: هذا حديث حسن غريب، وقال المناوي \" في فيض القدير \" له عند البزار سند حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٣٥٧) (٣٣٦٢) قال: حدثنا روح، وعبد الرحمن بن مهدي. وأبو داود (٢٨٥٩) قال: حدثنا مسدد، قال: حدثنا يحيى. والترمذي (٢٢٥٦) قال: حدثنا محمد بن بشار، قال: حدثنا عبد الرحمن بن مهدي. والنسائي (٧/١٩٥) قال: أخبرنا إسحاق بن إبراهيم، قال: أنبأنا عبد الرحمن. (ح) وأنبأنا محمد بن المثنى، عن عبد الرحمن.\nثلاثتهم - روح، وعبد الرحمن، ويحيى - عن سفيان، قال: حدثني أبو موسى، عن وهب بن منبه، فذكره.","vol":"11","page":787},{"text":"٩٤٩٣ - (م) أبو هريرة - ﵁ - قال له رسولُ الله - ﷺ-: «يوشِكُ إن طالَتْ بك مدةٌ -: أن ترى قومًا في أيديهم مثلُ أذناب البَقَرِ، يَغْدُون في غَضَبِ الله، ويَرُوحُونَ في سَخَطِ الله» .\nوفي رواية [: «إن طالت بك مُدَّةٌ: أوشَكْتَ أن ترى قومًا يَغْدُونَ في سخطٍ، ويروحون في لَعْنَتِهِ، في أيديهم مثلُ أذناب البقر» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٨٥٧) في الجنة، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٠٨ و٣٢٣) قال: حدثنا أبو عامر. ومسلم (٨/١٥٥) قال: حدثنا ابن نمير. قال: حدثنا زيد، يعني ابن حباب. (ح) وحدثنا عبيد الله بن سعيد وأبو بكر بن نافع وعبد بن حميد. قالوا: حدثنا أبو عامر العقدي.\nكلاهما - أبو عامر العقدي، وزيد بن حباب - قالا: حدثنا أفلح بن سعيد. قال: حدثني عبد الله بن رافع مولى أم سلمة، فذكره.","vol":"11","page":788},{"text":"٩٤٩٤ - (م) أبو هريرة - ﵁ -] قال: قال رسولُ الله - ﷺ-: «صِنفَانِ من أهل النار، لم أرهما: قومٌ معهم سِياط كأذناب البقر، يَضْرِبُون بها الناس، ونساءٌ كاسيات عارِيات، مُمِيلات مائلات، رؤوسهنّ كأسْنِمَةِ البُخُتِ [المائلة]، لا يدخُلْنَ الجنة، ولا يَجِدْنَ ريحها، وإن رِيحها لتوجد من مسيرة كذا وكذا» أخرجه مسلم (١) .\n⦗٧٨٩⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (كاسيات عاريات) المعنى: أنَّهن كاسيات من نعم الله ﷿، عاريات من شُكْرِهِ، وقيل أراد: أنهن يكشفن بعض أجسامهن، ويسدلن الخُمُر من ورائهن، فيكشفن صدورهن، فهن كاسيات عاريات، إذ بعض ذلك منكشف، وقيل: هو أن يَلْبسْنَ ثيابًا رِقاقًا تصف ما تحتها، فهن كاسيات في ظاهر الأمر، عاريات في الحقيقة.\n(مائلات مميلات) مائلات: أي زائغات عن طاعة الله وعما يلزمهن من حفظ الفروج، ومميلات: يعلِّمن غيرهن الدخول في مثل فعلهن، وقيل: مائلات، أي: متبخترات في مشيهن، مميلات، أي: يُمِلْنَ أعطافهن وأكتافهن وقيل: مائلات، أي: يمتشطن المشطة المَيْلاء، وهي التي جاءت كراهيتها في بعض الحديث، وهي مشطة البغايا، والمميلات: اللاتي يمشطن غيرهن المشطة الميلاء، وقيل: مائلات إلى الشّر، مميلات للرجال إلى الفتنة.\n(رؤوسهن كأسنمة البُخْتِ) أراد تشبيه رؤوسهن بأسنمة البخت بما يُكَبِّرْنَ رؤوسهن به من المقانع والخُمُر والعمائم، أو بصِلَة الشعور.\n_________\n(١) رقم (٢١٢٨) في الجنة، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٢/٣٥٥) حدثنا أسود بن عامر. قال: حدثنا شريك. وفي (٢/٤٤٠) قال: حدثنا أبو داود الحفري، عن شريك. ومسلم (٦/١٦٨ و٨/١٥٥) قال: حدثني زهير بن حرب. قال: حدثنا جرير.\nكلاهما - شريك، وجرير بن عبد الحميد - عن سهيل بن أبي صالح، عن أبيه، فذكره.","vol":"11","page":788},{"text":"٩٤٩٥ - (د) سمرة بن جندب - ﵁ - «أنَّ رسولَ الله - ﷺ- نَهَى أن يُقَدّ السّير بين إصبَعَين» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٥٨٩) في الجهاد، باب في النهي أن يقد السير بين أصبعين، وفي سنده قريش بن أنس، وهو صدوق تغير بأخرة، وفي سماع الحسن من سمرة خلاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٨٩) قال: حدثنا محمد بن بشار، قال: حدثنا قريش بن أنس، قال: حدثنا أشعث، عن الحسن، فذكره.","vol":"11","page":789},{"text":"٩٤٩٦ - (د) عائشة - ﵂ - قالت: «ما سمعتُ رسولَ الله - ﷺ- يَنسُبُ أحدًا إلا إلى الدِّين» أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٩٨٧) في الأدب، باب في صلاة العتمة، وفي سنده انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٩٨٧) قال: حدثنا هارون بن زيد بن أبي الزرقاء قال: حدثنا أبي، قال: حدثنا هشام بن سعد، عن زيد بن أسلم، فذكره.","vol":"11","page":790},{"text":"٩٤٩٧ - (خ) حزن [بن أبي وهب]- ﵁ - قال: «جاء سَيْلٌ في الجاهلية، فَكَسَا ما بين الجبَلين» قال سفيان: كان عمرو بن دينار يقول: حدَّثنا سعيد بن المسيب عن أبيه عن جده حَزْن [بن أبي وهب] ... وذكر هذا الخبر، ويقول: إن هذا الخبر له شأن. أخرجه البخاري (١) .\n_________\n(١) ٧ / ١١٢ في فضائل أصحاب النبي ﷺ، باب أيام الجاهلية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٣٨٣٣) قال: حدثنا علي بن عبد الله، حدثنا سفيان، قال: كان عمرو يقول: حدثنا سعيد بن المسيب، عن أبيه، عن جده قال: فذكره.","vol":"11","page":790},{"text":"٩٤٩٨ - (خ) المغيرة [بن مقسم الضبي (١)]- ﵀ - قال: «احتلمت، وأنا ابن ثِنْتَي عشرة سنة» أخرجه البخاري في ترجمة باب (٢) .\n_________\n(١) في المطبوع: المغيرة بن شعبة، وهو خطأ.\n(٢) تعليقًا ٥ / ٢٠٣ في الشهادات، باب بلوغ الصبيان وشهادتهم، قال الحافظ في \" الفتح \": جاء مثله عن عمرو بن العاص، فإنهم ذكروا أنه لم يكن بينه وبين ابنه عبد الله بن عمرو في السن سوى اثنتي عشرة سنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب الشهادات باب بلوغ الصبيان وشهادتهم.","vol":"11","page":790},{"text":"٩٤٩٩ - (خ) الحسن بن صالح قال: «أدركت جارةً لنا جَدَّةً، بنتَ إحدى وعشرين سنة» أخرجه البخاري في ترجمة باب (١) .\n_________\n(١) تعليقًا ٥ / ٢٠٣ في الشهادات، باب بلوغ الصبيان وشهادتهم، قال الحافظ في \" الفتح \": وقد رويناه موصولًا في \" المجالسة \" للدينوري من طريق يحيى بن آدم نحوه، وزاد فيه: وأقل أوقات الحمل تسع سنين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه البخاري تعليقا في كتاب الشهادات باب بلوغ الصبيان وشهادتهم.","vol":"11","page":790},{"text":"٩٥٠٠ - (خ) عبد الله بن عباس - ﵄ - قال: «قرأ رسولُ الله - ﷺ- فيما أُمِرَ، وسكَتَ فيما أُمِرَ ﴿وما كان ربُّك نَسِيًّا﴾ [مريم: ٦٤] و﴿لقد كان لكم في رسولِ الله أُسوة حسنة﴾ [الأحزاب: ٢١]» . أخرجه البخاري (١) .\n_________\n(١) ٢ / ٢١١ في الأذان، باب الجهر بقراءة الصبح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢١٨) (١٨٨٧) قال: حدثنا ابن أبي عدي، عن سعيد. وابن جعفر قال: حدثنا سعيد، عن أبي يزيد. وفي (١/٣٣٤) (٣٠٩٢) قال: حدثنا عبد الصمد، قال: حدثني أبي، قال: حدثنا أيوب. وفي (١/٣٦٠) (٣٣٩٩) قال: حدثنا إسماعيل، قال: أخبرنا أيوب. وعبد ابن حميد (٥٨٣) قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت أبا يزيد المدائني. والبخاري (١/١٩٦) قال: حدثنا مسدد، قال: حدثنا إسماعيل، قال: حدثنا أيوب.\nكلاهما - أبو يزيد، وأيوب - عن عكرمة، فذكره.","vol":"11","page":791},{"text":"٩٥٠١ - (خ د) أبو هريرة - ﵁ - أنَّ رسولَ الله - ﷺ- قال: «ما أُوتيكم من شيء، ولا أمنعكموه، إن أنا إِلا مأمور، أضَع حيث أُمِرْت» .\nوفي رواية «أنا قاسم، أضَعُ حيث أُمِرْتُ» . أخرجه البخاري وأبو داود (١) .\n_________\n(١) رواه البخاري ٦ / ١٥٢ و١٥٣ في الجهاد، باب قوله تعالى: ﴿فأن لله خمسه وللرسول﴾، وأبو داود رقم (٢٩٤٩) في الخراج والإمارة، باب فيما يلزم الإمام من أمر الرعية والحجبة عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣١٤) وأبو داود (٢٩٤٩) قال: حدثنا سلمة بن شبيب.\nكلاهما - أحمد بن حنبل، وسلمة - عن عبد الرزاق. قال: أخبرنا معمر، عن همام بن منبه، فذكره.\nوأخرجه البخاري (٣١١٧) قال: حدثنا محمد بن سنان، حدثنا فليح، حدثنا هلال، عن عبد الرحمن بن أبي عمرة فذكره.","vol":"11","page":791},{"text":"٩٥٠٢ - (ت س) عبد الله بن عباس - ﵄ - قال: «كان رسولُ الله - ﷺ- عبدًا مأمورًا، ما اختصَّنا دون الناس بشيء، إلا بثلاث: أمرَنا أن نُسبِغَ الوضوء، وأن لا نأكلَ الصدقة، وأن لا نُنْزِيَ حِمارًا على فرس» أخرجه الترمذي والنسائي (١) .\n_________\n(١) رواه الترمذي رقم (١٧٠١) في الجهاد، باب ما جاء في كراهية أن تنزى الحمر على الخيل، والنسائي ١ / ٨٩ في الطهارة، باب الأمر بإسباغ الوضوء، وقال الترمذي: هذا حديث حسن صحيح، وهو كما قال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه النسائي (١/٨٩) قال: أخبرنا يحيى بن حبيب بن عربي قال: حدثنا حماد، وأخرجه الترمذي (١٧٠١) قال: حدثنا أبو كريب، حدثنا إسماعيل بن إبراهيم.\nكلاهما - حماد، وإسماعيل - قالا: حدثنا أبو جهضم موسى بن سالم عن عبد الله بن عبيد الله بن عباس، فذكره.","vol":"11","page":791},{"text":"٩٥٠٣ - (د) عبد الله بن عمرو بن العاص - ﵄ - قال: «كان نبيُّ الله - ﷺ- يحدِّثنا عن بني إسرائيل حتى يصبح، ما يقوم إلا إِلى عُظْم صلاة» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٦٦٣) في العلم، باب الحديث عن بني إسرائيل، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٤/٤٣٧) قال: حدثنا علي. وأبو داود (٣٦٦٣) قال: حدثنا محمد بن المثنى. وابن خزيمة (١٣٤٢) قال: حدثنا بندار.\nثلاثتهم - علي، ومحمد بن المثنى، ومحمد بن بشار بندار - عن معاذ بن هشام، قال: حدثني أبي، عن قتادة، عن أبي حسان، فذكره.","vol":"11","page":792},{"text":"٩٥٠٤ - (د) علقمة بن عبد الله عن أبيه قال: «نهى رسولُ الله - ﷺ- أن تُكْسَرَ سِكّةُ المسلمين الجائزةُ بينهم، إلا من بأس» أخرجه أبو داود (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (سِكَّة المسلمين) نهى عن كسر سِكَّة المسلمين الجائزة بينهم، أراد بها الدراهم والدنانير المضروبة بالسِّكَّة، وإنما كره تقريضها لما فيها من ذِكْر الله، أو لأنها تضيع قيمتها، وقيل: كانت في صدر الإسلام عددًا لا وزنًا، فكان يعمد أحدهم إليها فيأخذ أطرافها بالمقراض، تنقيصًا لها وبخسًا.\n_________\n(١) رقم (٣٤٤٩) في البيوع، باب في كسر الدراهم، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٤٤٩) قال: حدثنا أحمد بن حنبل، ثنا معتمر، سمعت محمد بن فضاء يحدث، عن أبيه، عن علقمة بن عبد الله، عن أبيه، فذكره.","vol":"11","page":792},{"text":"٩٥٠٥ - (ت) أنس بن مالك - ﵁ - قال: «قال رجل لرسولِ اللهﷺ-: أعْقِلُها وأتَوَكَّلُ، أو أُطْلِقُها وأتوكَّلُ؟ قال: اعقِلْهَا وتوكَّل» أخرجه الترمذي.\nوقال: قال عمرو بن علي، قال يحيى: هذا عندي حديث منكر (١) .\n_________\n(١) رقم (٢٥١٩) في صفة القيامة، باب رقم (٦١)، وهو حديث حسن بشواهده، وانظر \" المقاصد الحسنة \" صفحة ٦٥ و٦٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢٥١٧) قال: حدثنا عمرو بن علي، قال: حدثنا يحيى بن سعيد القطان، قال: حدثنا المغيرة بن أبي قرة، فذكره.","vol":"11","page":792},{"text":"٩٥٠٦ - (د) إبراهيم [النخعي] قال: أراد الضحاك بن قيس أن يَسْتَعْمِلَ مسروقًا، فقال له عُمارة بن عُقبة [بن أبي مُعَيْط]: أتستعمل رَجُلًا من بقايا قَتَلَةِ عثمان؟ فقال له مسروق: حدَّثنا عبد الله بن مسعود- وكان في أنفسنا موثوقَ الحديث - «أن رسولَ الله - ﷺ- لما أراد قتلَ أبِيك؟ قال: مَنْ للصِّبْيَة؟ فقال: النار» وقَد رَضِيتُ لكَ ما رَضِيَ لكَ رسولُ الله - ﷺ-. أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٦٨٦) في الجهاد، باب في قتل الأسير صبرًا، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٦٨٦) قال: حدثنا علي بن الحسين الرقي، قال: حدثنا عبد الله بن جعفر الرقي، قال: أخبرني عبيد الله بن عمرو، عن زيد بن أبي أنيسة، عن عمرو بن مرة، عن إبراهيم، فذكره.","vol":"11","page":793},{"text":"٩٥٠٧ - (خ) طارق بن شهاب أن أبا بكر [الصِّدِّيق - ﵁ -] قال لوفدِ بُزَاخَةَ: «تَتْبَعون أذناب الإبل، حتى يُرِيَ اللهُ خليفةَ نبيِّه - ﷺ- والمهاجرين أمرًا يَعْذِرونكم به» (١) .\nهذا طرف من حديث طويل أخرجه الحميديُّ في كتابه عن [أبي] بكر البرقاني، ولم يخرّج البخاري منه إلا هذا الطرف لا غير، والحديث هو قال: «جاء وَفْد بُزاخة - من أسد وغطفان - إلى أبي بكر - ﵁ - يسألونه الصلح، فخيَّرهم بين الحرْب المُجْلية، والسِّلمِ المخزية فقالوا: هذه المجلية قد عَرَفْنَاها، فما المُخْزِيَة؟ قال: نَنزِع منكم الْحَلْقةَ والكُرَاع، ونَغْنمُ ما أصبنا منكم، وتردُّون علينا ما أصبتم منا، وتَدُونَ لنا قتلانا، وتكون قَتْلاكم في ⦗٧٩٤⦘ النار، وتَترُكُونَ أقوامًا يتبعون أذنابَ الإبل، حتى يُرِيَ الله خليفةَ رسولِ الله - ﷺ- والمهاجرين أمرًا يَعْذِرونَكم به، فعرَضَ أبو بكر ما قال على القوم، فقام عمرُ بنُ الخطاب﵁ - فقال: قد رأيتَ رأيًا، وسنُشِير عليك، أمَّا ما ذكرتَ مِنَ الحرب المجلية، والسِّلم المخزية: فنعم ما ذكرتَ، وما ذكرت: نَغْنمُ ما أصبناه منكم، وتردُّون ما أصبتم منا: فنعم ما ذكرتَ، وأمَّا ما ذكرتَ تَدُونَ قتلانا، وتكونُ قتلاكم في النار، فإن قتلانا قاتلت، فقُتلت على أمر الله، أُجورها على الله، ليس لها دِيَاتٌ، فتتابع القومُ على ما قال عمر (٢)» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (المجلية) وهي التي تُجْلي الناس عن أوطانهم.\n(المخزية) هي التي تخزيهم: أي توقعهم في الخِزي، وهو الهوان.\n(الحلقة): الدِّرْع، وقيل: اسم جامع للسلاح.\n_________\n(١) روه البخاري ١٣ / ١٨٠ في الأحكام، باب الاستخلاف.\n(٢) قال الحافظ في \" الفتح \": أخرجه بطوله البرقاني بالإسناد الذي أخرج البخاري ذلك القدر منه، وانظر \" الفتح \" ١٣ / ١٨٠ و١٨١ في الأحكام، باب الاستخلاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٧٢٢١) قال: حدثنا مسدد، حدثنا يحيى، عن سفيان، حدثني قيس بن مسلم، عن طارق بن شهاب، فذكره.","vol":"11","page":793},{"text":"٩٥٠٨ - (خ) حذيفة بن اليمان - ﵄ - قال: «جاء السَّيِّد والعاقب - صاحبا نَجران - إلى رسولِ الله - ﷺ-، يريدان أن يُلاعِنَاه، فقال أحدُهما لصاحبه: لا تفعلْ، والله لئن كان نَبِيًا فلاعَنَّا لا نُفْلح نَحْنُ ولا عَقِبُنَا مِنْ بعدنا، قالا: إنا نُعطيك ما سألتنا، وابعثْ معنا رجلًا أمينًا، ولا ⦗٧٩٥⦘ تَبْعَثْ مَعَنَا إِلا أمينًا، فقال: لأبعثَنَّ معكما رجلًا أمينًا حَقَّ أمينٍ، حقّ أمينٍ، حَقَّ أمين، فاستشرف لها أصحابُ رسول الله - ﷺ-، فقال: قم يا أبا عبيدة [بن الجَرَّاح]، فلما قام قال رسولُ الله - ﷺ-: هذا أمين هذه الأمة» أخرجه البخاري بطوله (١) . وقد أخرجه هو ومسلم والترمذي، وقد تقدَّم [في «كتاب الفضائل»] في فضل أبي عبيدة [﵁] (٢) .\n_________\n(١) ٧ / ٧٤ في فضائل أصحاب النبي ﷺ، باب مناقب أبي عبيدة بن الجراح، وفي المغازي، باب قصة أهل نجران، وفي إجازة خبر الواحد في فاتحته.\n(٢) انظر ٩ / ٢١ رقم الحديث (٦٥٤٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٥/٣٨٥) و(٤٠١) قال: حدثنا وكيع. ومسلم (١٢٩١٧) قال: حدثنا إسحاق بن إبراهيم، قال: أخبرنا أبو داود الحفري. وابن ماجة (١٣٥) قال: حدثنا علي بن محمد، قال: حدثنا وكيع، والترمذي (٣٧٩٦) قال: حدثنا محمود بن غيلان، قال: حدثنا وكيع، والنسائي في الكبرى تحفة الأشراف (٣٣٥٠) عن إسحاق بن إبراهيم، عن أبي داود الحفري.\nكلاهما - وكيع، وأبو داود - قالا: حدثنا سفيان.\n٢- وأخرجه أحمد (٥/٣٩٨) قال: حدثنا محمد بن جعفر. وفي (٥/٤٠٠) قال: حدثنا عفان. والبخاري (٥/٣٢) قال: حدثنا مسلم بن إبراهيم. وفي (٥/٢١٧) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر، وفي (٩/١٠٩) قال: حدثنا سليمان بن حرب. ومسلم (٧/١٢٩) قال: حدثنا محمد بن المثنى، وابن بشار، قالا: حدثنا محمد بن جعفر. وابن ماجة (١٣٥) قال: حدثنا محمد بن بشار، قال: حدثنا محمد بن جعفر. والنسائي في الكبرى تحفة الأشراف (٣٣٥٠) عن نصر بن علي، وإسماعيل بن مسعود. كلاهما - عن خالد بن الحارث.\nخمستهم - ابن جعفر، وعفان، ومسلم، وسليمان، وخالد - عن شعبة.\n٣- وأخرجه البخاري (٥/٢١٧) قال: حدثنا عباس بن الحسين، قال: أخرجه أحمد (٥/٣٩٥) قال: حدثنا عفان، قال: حدثنا شعبة، عن وليد بن العيزار، عن أبي عمرو الشيباني، فذكره.","vol":"11","page":794},{"text":"٩٥٠٩ - () زيد بن أسلم - ﵁ - قال: «جاء كعبٌ إلى عمرَ فوقف بين يديه، فاستخرج من تحت يده مصحفًا، قد تَشَرَّمتْ حواشيه، فقال: يا أميرَ المؤمنين، في هذا التوراةُ، أفأقرؤها؟ فسكت طويلًا، فأعاد كعب مرتين أو ثلاثًا، قال له عمر: إن كنتَ تعلم أنَّها التوراةُ التي أنزلت على موسى يوم طور سيناء؟ فاقرأها آناء الليل والنهار، وإلا فلا، فراجعه كعب فلم يزده على ذلك» أخرجه ... (١) .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (التشرُّم): التَّشقُّق.\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وفيه انقطاع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين","vol":"11","page":795},{"text":"٩٥١٠ - (د) عامر بن شهر قال: «كنتُ عند النجاشيّ فقرأ ابنٌ ⦗٧٩٦⦘ له آيةً من الإنجيل، فضحكتُ، فقال: أتَضْحَكُ من كلام الله ﷿؟» . أخرجه أبو داود (١) .\n_________\n(١) رقم (٤٧٣٦) في السنة، باب في القرآن، وإسناده ضعيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٤٧٣٦) قال: حدثنا إسماعيل بن عمر، أخبرنا إبراهيم بن موسى، أخبرنا ابن أبي زائدة، عن مجالد، عن عامر يعني الشعبي، عن عامر بن شهر قال: فذكره.","vol":"11","page":795},{"text":"٩٥١١ - (خ م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «لو تابعني (١) [عَشرَةٌ من اليهود لم يبقَ على ظهرها يهوديٌّ إلا أسلم» .\nوفي رواية: «لو آمن بي] عَشرَةٌ من اليهود لآمن [بي] اليهود» . أخرجه البخاري ومسلم (٢) .\n_________\n(١) في بعض النسخ: لو بايعني.\n(٢) رواه البخاري ٧ / ٢١٤ و٢١٥ في فضائل أصحاب النبي ﷺ، باب إتيان اليهود النبي ﷺ حين قدم المدينة، ومسلم رقم (٢٧٩٣) في صفات المنافقين، باب نزل أهل الجنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٤٦و٤١٦) قال: حدثنا عفان، قال: حدثنا أبو هلال. وفي (٢/٣٦٣) قال: حدثنا عبد الصمد، قال: حدثنا أبو هلال.\nوالبخاري (٥/٨٩) قال: حدثنا مسلم بن إبراهيم، قال: حدثنا قرة. ومسلم (٨/١٢٨) قال: حدثنا يحيى بن حبيب الحارثي، قال: حدثنا خالد بن الحارث، قال: حدثنا قرة.\nكلاهما - أبو هلال الراسبي، وقرة بن خالد - عن محمد بن سيرين، فذكره.\n* رواية أبي هلال: «لو آمن بي عشرة من أحبار اليهود لآمن بي كل يهودي على وجه الأرض.» .","vol":"11","page":796},{"text":"٩٥١٢ - (د) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «تكون إبلٌ للشياطين، وبيوتٌ للشياطين، فأمَّا إبلُ الشياطين، فقد رأيتُها يخرج أحدُكم بنَجِيباتٍ (١) معه قد أسْمَنها، فلا يعلو بعيرًا منها، ويمرُّ بأخيه قد انقطع به فلا يحمله، وأمَّا بيوت الشياطين، فلم أرها (٢) [كان سعيد يقول: لا أُراها] إلا هذه الأقفاص التي يستر الناسُ بالدِّيباج» أخرجه أبو داود (٣) .\n_________\n(١) في بعض النسخ: بجنيبات.\n(٢) بيوت الشياطين هي التي تكون زائدة على قدر الحاجة أو للرياء والسمعة.\n(٣) رقم (٢٥٦٨) في الجهاد، باب في الجنائب، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٢٥٦٨) قال: حدثنا محمد بن رافع قال: حدثنا ابن أبي فديك. قال: حدثني عبد الله بن أبي يحيى، عن سعيد بن أبي هند، فذكره.","vol":"11","page":796},{"text":"٩٥١٣ - (م د) عبد الله بن مسعود - ﵁ - قال: قال رسولُ الله - ﷺ-: «ما تَعُدُّونَ الرَّقُوبَ فيكم؟ قلنا: الذي لا يُولَد له، ⦗٧٩٧⦘ قال: ليس ذلك بالرَّقُوب، ولكنَّه الرجلُ الذي لم يُقَدِّم من ولده شيئًا، قال: فما تعدُّون الصُّرَعة فيكم؟ قلنا: الذي لا يصرعه الرجال، قال: ليس بذاك، ولكنه الذي يَملِكُ نَفْسَه عند الغضب» أخرجه مسلم. وأخرج أبو داود ذكر «الصُرَعة» وحدها، دون «الرَّقوب» (١) . وزاد رزين قال: «فما تعدُّون المفلس فيكم؟ قلنا: من لا مال له، قال: ليس بذلك، ولكنه الذي يأتي يوم القيامة بحسنات، ويأتي قد ظَلَم هذا، وشتم هذا، وأخذ مال هذا، وليس هناك دينارٌ ولا درهمٌ، فيعطَوْن من حسناته ولا يَفي، فيؤخذ من سيئاتهم فيطرح عليه» (٢) .\nوفي رواية مختصرًا «ليس بذلك، إنما المفلس الذي يُفلِسُ يوم القيامة» .\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (الرَّقوب): المرأة التي لا يعيش لها ولد، فنقله النبيُّ - ﷺ- إلى التي لم تُقدِّم من الولد شيئًا، تعريفًا أن الأجر والثواب لمن قَدَّم شيئًا من الولد، وأن الاعتداد به أكثر، والنفع فيه أغزر.\n(الصُّرَعَة) بضم الصاد وفتح الراء: المبالغ في الصِّرَاع للرجال، ولذلك ⦗٧٩٨⦘ قالوا في معناه: إنه الذي لا يصرعُهُ الرجال، فنقله النبيُّ - ﷺ- إلى الذي يَغلب نفسه عند الغضب، فإنه إذا مَلَكَ نفسَه حينئذ، كان قد قهر أقوى أعدائه وشَرَّ خصومه.\n_________\n(١) رواه مسلم رقم (٢٦٠٨) في البر، باب فضل من يملك نفسه عند الغضب، وأبو داود رقم (٤٧٧٩) في الأدب، باب من كظم غيظه.\n(٢) زيادة رزين هذه بمعنى حديث مسلم رقم (٢٥٨١) في البر والصلة، باب تحريم الظلم من حديث أبي هريرة ﵁.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٣٨) (٣٦٢٦) قال: حدثنا أبو معاوية. والبخاري في الأدب المفرد (١٥٤ و١٥٥) قال: حدثنا محمد بن سلام، قال: أخبرنا أبو معاوية. ومسلم (٨/٣٠) قال: حدثنا قتيبة بن سعيد، وعثمان بن أبي شيبة، قالا: حدثنا جرير. (ح) وحدثنا أبو بكر بن أبي شيبة، وأبو كريب، قالا: حدثنا أبو معاوية. (ح) وحدثنا إسحاق بن إبراهيم، قال: أخبرنا عيسى بن يونس. وأبو داود (٤٧٧٩) قال: حدثنا أبو بكر بن أبي شيبة، قال: حدثنا أبو معاوية.\nثلاثتهم - أبو معاوية، وجرير، وعيسى - عن الأعمش، عن إبراهيم التيمي، عن الحارث بن سويد، فذكره.","vol":"11","page":796},{"text":"٩٥١٤ - (م) أبو هريرة - ﵁ - قال: قال رسولُ الله - ﷺ-: «ليستِ السَّنَةُ بأن لا تُمْطَروا، ولكن السَّنَة أن تُمْطَرُوا وتُمْطَرُوا، ولا تُنْبِتُ الأرضُ شيئًا» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٩٠٤) في الفتن، باب في سكنى المدينة وعمارتها قبل الساعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (٢/٣٤٢) قال: حدثنا عفان. قال: حدثنا حماد بن سلمة. وفي (٢/٣٥٨) قال: حدثنا يحيى بن أبي بكير. قال: حدثنا زهير، يعني ابن محمد. وفي (٢/٣٦٣) قال: حدثنا عبد الصمد. قال: حدثنا حماد. ومسلم (٨/١٨٠) قال: حدثنا قتيبة بن سعيد. قال: حدثنا يعقوب، يعني ابن عبد الرحمن.","vol":"11","page":798},{"text":"٩٥١٥ - (م) أنس بن مالك - ﵁ - قال: قال أبو بكر - بعد وفاة رسولِ الله - ﷺ- لعمر -: «انطلق بنا إلى أمِّ أيْمَنَ نزورها كما كان رسولُ الله - ﷺ- يزورها، فلما انتهينا [إليها] بَكَتْ، فقالا لها: ما يبكيكِ؟ أما تعلَمين أنَّ ما عند الله خيرٌ لرسوله؟ فقالت: ما أبكي أن لا أكون أعلم أن ما عند الله خير لرسوله، وإنما أبكي أنَّ الوحي انقطع من السَّماء، فهيَّجَتْهُما على البكاء، فجعلا يبكيان معها» أخرجه مسلم (١) .\n_________\n(١) رقم (٢٤٥٤) في فضائل الصحابة، باب من فضائل أم أيمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه مسلم (٧/١٤٤) قال: حدثنا زهير بن حرب. وابن ماجة (٥١٦٣) قال: حدثنا الحسن بن علي الخلال.\nكلاهما - زهير، والحسن - عن عمرو بن عاصم الكلابي، قال: حدثنا سليمان بن المغيرة، عن ثابت، عن أنس، فذكره.","vol":"11","page":798},{"text":"٩٥١٦ - (ت) مُطرِّف بن عبد الله بن الشخير عن أبيه أنَّ رسولَ الله - ﷺ- قال: «مُثِّلَ ابنُ آدم وإلى جنبه تِسْعٌ وتِسعُونَ مَنِيَّة، فإن أخْطَأتْه المنايا وقع في الهَرَمِ حتى يَمُوتَ» أخرجه الترمذي (١) .\n_________\n(١) رقم (٢١٥١) في القدر، باب رقم (١٤)، وإسناده حسن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه الترمذي (٢١٥٠ و٢٤٥٦) قال: حدثنا أبو هريرة، محمد بن فراس البصري، قال: حدثنا أبو قتيبة، سلم بن قتيبة، قال: حدثنا أبو العوام، وهو عمران القطان، عن قتادة، عن مطرف بن عبد الله بن الشخير، فذكره.","vol":"11","page":798},{"text":"٩٥١٧ - (م) أبو سعيد الخدري - ﵁ - قال: سمعتُ رسولَ الله - ﷺ- يقول: «كانت امرأةٌ من بني إسرائيل قصيرةٌ تمشي بين امرأتين (١) طويلتين فَاتَّخَذَتْ قدمَينِ (٢) مِنْ خشب، وخاتمًا من ذهب [مُغْلَقٍ] مُطْبَق، ثم حَشَتْهُ مِسكًا، وهو أطيب الطِّيب» أخرجه مسلم (٣) .\nوزاد رزين «فمرَّت بين امرأتين، فلم يعرفوها، فقالت بيدها هكذا - ونفض شعْبة بيده» (٤) .\nوأخرج النسائي منه ذِكْر اتَّخاذِها الخاتم. ولم يذكر قِصرها ومَشْيَها بين المرأتين (٥) .\n_________\n(١) في نسخ مسلم المطبوعة: تمشي مع امرأتين.\n(٢) في نسخ مسلم المطبوعة: رجلين.\n(٣) رقم (٢٢٥٢) في الألفاظ، باب استعمال المسك وأنه أطيب الطيب.\n(٤) زيادة رزين هذه عند مسلم أيضًا.\n(٥) رواه النسائي ٨ / ١٥١ و١٩١ في الزينة، باب أطيب الطيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه مسلم (٢٢٥٢) قال: حدثنا أبو بكر بن أبي شيبة، حدثنا أبو أسامة. والنسائي (٨/١٥١) قال: أخبرنا عبد الرحمن بن محمد بن سلام، قال: حدثنا شبابة. وأيضا في (٨/١٩٠) قال: أخبرنا أبو بكر بن إسحاق قال: حدثنا عبد الرحمن بن غزوان.\nثلاثتهم - أبو أسامة، وشبابة، وعبد الرحمن - عن شعبة، عن خليد بن جعفر، عن أبي نضرة. فذكره.","vol":"11","page":799},{"text":"٩٥١٨ - () عبد الله بن عباس - ﵄ - قال: «بينما رسولُ الله - ﷺ- يسير لَيْلًا في بعض أسفاره، إذ سمع حاديًا - أو قال: سمع قوم حادية - فساروا نحو الصوت، فقال لهم رسولُ الله - ﷺ-: ممن القوم؟ قالوا: مِنْ مُضَر، قال: ونحن من مُضَر - قال عكرمة: قال ابن عباس: فبلغ بالنسبة ليلتئذ إلى مُضَر - فقال شيخٌ منهم لرسولِ الله - ﷺ- وهو لا يعرفه -: من أيِّ مُضَر أنت؟ مِنْ إلياس، أم من الناس؟ فقال: من إلياس، فقال: من ⦗٨٠٠⦘ مُدْركة، أو طابخة؟ قال: من مدركة، قال: ثم مِمّن؟ قال: من خزيمة، قال: ثم مِمّن؟ قال: من كنانة، قال: ثم ممن؟ قال: من النَّضْر، قال: ثم ممن؟ قال: من مالك، قال: ثم مِمّنْ؟ قال: من فِهْر، قال: ثم مِمَّن؟ قال: من غالب، قال: ثم مِمّن؟ قال: من قُصَي، قال: ثم مِمّن؟ قال: من عبد مناف، قال: من أيِّها؟ قال: من هاشم، قال: ثم من أيِّهم؟ قال: من بني عبد المطلب، قال: فمن أيِّهم؟ قال: ابن عبد الله، قال: فما اسمك؟ قال: محمد، قال: فأنتَ رسولُ الله؟ قال: نعم، فسَلَّموا عليه، قال ابن عباس: ثم قال رسولُ الله - ﷺ-: لولا الحُدَاءُ ما اجتمعنا، أتدرون ما كان أصل هذا الحُدَاء؟ قالوا: لا، قال: فإن جَدَّكم مضر قال لغلامه: اجمع الإبل، فكأنَّه أبطأ، فضرب يده بعصا فكسرها، فجعل الغلام يتبع الإبل يجمعها وهو يصيح: وايَداه، والإبل تُسرعُ الاجتماع لصوته، فجعل سَيِّده يقول: نعم وأبيك، قل: وايداه، فجعلوا يضحكون تعجُّبًا، ورسولُ الله - ﷺ- يَتَبَسَّمُ» أخرجه ... (١) .\n_________\n(١) كذا في الأصل بياض بعد قوله: أخرجه، وفي المطبوع: أخرجه رزين، وقد رواه ابن سعد في \" الطبقات \" مختصرًا عن مجاهد وطاووس مرسلًا ١ / ٢١ وقال الحافظ في \" الفتح \" بعد أن نسبه لابن سعد عن طاووس مرسلًا: وأورده البزار موصولًا عن ابن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n في المطبوع أخرجه رزين.","vol":"11","page":799},{"text":"٩٥١٩ - (خ ت) عبد الله بن عباس - ﵄ - قال: قال النبي - ﷺ-: «نِعمتان مَغْبون فيهما كثير من الناس: الصِّحة، والفَرَاغ» . ⦗٨٠١⦘ أخرجه البخاري والترمذي (١) .\n_________\n(١) رواه البخاري ١١ / ١٩٦ في الرقاق في فاتحته، والترمذي رقم (٢٣٠٥) في الزهد في فاتحته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه أحمد (١/٢٥٨) (٢٣٤٠) قال: حدثنا مكي بن إبراهيم. وفي (١/٣٤٤) (٣٢٠٧) قال: حدثنا وكيع. وعبد بن حميد (٦٨٥) قال: حدثنا شداد بن حكيم، ويحيى بن عبد الحميد، قالا: حدثنا عبد الله بن المبارك. والدارمي (٢٧١٠) قال: أخبرنا مكي بن إبراهيم. والبخاري (٨/١٠٩) قال: حدثنا المكي بن إبراهيم. وابن ماجة (٤١٧٠) قال: حدثنا العباس بن عبد العظيم العنبري، قال: حدثنا صفوان بن عيسى. والترمذي (٢٣٠٤) قال: حدثنا صالح بن عبد الله، وسويد بن نصر، قال صالح: حدثنا، وقال سويد: أخبرنا عبد الله بن المبارك. (ح) حدثنا محمد بن بشار، قال: حدثنا يحيى بن سعيد. والنسائي في الكبرى تحفة الأشراف (٥٦٦٦) عن سويد بن نصر، عن ابن المبارك.\nخمستهم - مكي، ووكيع، وابن المبارك، وصفوان، ويحيى - عن عبد الله بن سعيد بن أبي هند، أنه سمع أباه، فذكره.","vol":"11","page":800},{"text":"٩٥٢٠ - (خ م) عبد الله بن عباس - ﵄ - قال: «قَدِمَ مُسيلمة الكذَّاب على عهدِ رسولِ الله - ﷺ-[المدينة]، فجعل يقول: إنْ جَعَل لي محمدٌ الأمرَ [من] بعده تَبِعْتُه، وقَدِمَ المدينةَ في بشرٍ كثيرٍ من قومه، فأقبل إِليه رسولُ الله - ﷺ-، ومعه ثابتُ بنُ قيس بن شَمَّاس، وفي يدِ رسولِ الله - ﷺ- قِطعةُ جَريد، حتى وقف على مسيلمة في أصحابه، فقال: لو سألتَني هذه القطعةَ ما أعطيتُكها، ولن تَعْدُوَ أمرَ الله فيكَ، ولئن أدبَرْتَ لَيعقِرَنَّكَ الله، وإني لأراك الذي أُرِيتُ فيك [ما أُرِيتُ، وهذا ثابتٌ يُجيبُك عَنِّي، ثم انصرف عنه]، قال ابن عباس: فسألتُ عن قولِ رسولِ الله - ﷺ-: إنك الذي أُرِيتُ فيه ما أُريت؟ فأخبرني أبو هريرة: أنَّ رسولَ الله - ﷺ- قال: بينما أنا نائم رأيتُ في يدَيَّ سِوَارَيْنِ من ذهب، فأهَمَّني شأنُهما فأُوحِي إليَّ: أن انْفُخْهما، فنفختهما، فطارا، فأوَّلتُهما: كذّابَيْن يخرجان من بعدي، فكان أحدُهما: العَنْسيُّ صاحبُ صنعاء، والآخَرُ: مسيلمةُ، صاحبُ اليَمامة» .\nوفي رواية عبيد الله بن عبد الله بن عتبة، قال: «بلغَنا أن مُسَيْلِمةَ الكذَّاب قَدِمَ المدينةَ، فنزل في دار بنت الحارث، وكانت أختُها تحته، وهي بنت الحارث بن كُريز، أمُّ عبد الله بن عامر،\nفأتاه رسولُ الله - ﷺ- ومعه ⦗٨٠٢⦘ ثابت بن قيس بن شمَّاس، وهو الذي يقال له: خطيب الأنصار، وفي يدِ رسولِ الله - ﷺ- قَضيب، فوقف يُكلّمه، فقال له مسيلمة: إن شِئتَ خلّيتَ بيننا وبين الأمر، ثم جعلتَه لنا من بعدك، فقال له رسولُ الله - ﷺ-: لو سألتني هذا القضيب ما أعطيتكَهُ، ولن تَعدوَ أمرَ الله [فيكَ]، ولئن أدْبَرْتَ لَيَعْقِرَنَّكَ الله، وإني لأراك الذي أُرِيتُ فيه ما أُرِيتُ، وهذا ثابت بن قيس، وسَيُجِيبُكَ عَنِّي، فانصرف رسولُ الله - ﷺ-، قال عبيد الله: سألتُ ابن عباس عن قول رسول الله - ﷺ- الذي أُريت فيه ما أُريت، فقال ابن عباس: ذُكِرَ لي - وفي رواية: أخبرني أبو هريرة ... وذكر الحديث - وفي آخره: أحدهما العَنْسيّ الذي قتله فيروز باليمن، والآخَر: مسيلمة» .\nوفي رواية: قال عبيد الله: «سألتُ ابن عباس عن رؤيا رسولِ الله - ﷺ-؟ قال: بينا أنا نائم أُرِيتُ أنه وُضِع في يديَّ سواران من ذهب فقطعتُهما وكرهتُهما، فأُذِنَ لي فنفختُهما فطارا، فأوَّلتُهما كذَّابَيْن يَخْرُجان، فقال عبيد الله: أحدُهما العنسيُّ الذي قتله فيروز باليمن، والآخَر: مسيلمةُ الكذَّاب» أخرجه البخاري ومسلم (١) .\n⦗٨٠٣⦘\n\n<span data-type=\"title\">[شَرْحُ الْغَرِيبِ]</span>\n (ليعقِرَنّك) العَقْر في الأصل: هو أن تُضرَب قوائمُ الفرس أو البعير بالسيف فتقطع. [تقول]: عَقَرتُه فانعقر، وهو عقير، ثم استعمل في القتل والهلاك.\n_________\n(١) رواه البخاري ٦ / ٤٦١ في الأنبياء، باب علامات النبوة في الإسلام، وفي المغازي، باب وفد بني حنيفة، وباب قصة الأسود العنسي، وفي التوحيد، باب قول الله تعالى: ﴿إنما قولنا لشيء إذا أردناه أن نقول له كن فيكون﴾، ومسلم رقم (٢٢٧٣) في الرؤيا، باب رؤيا النبي ﷺ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n صحيح: أخرجه البخاري (٤/٢٤٧) و(٥/٢١٥» و(٩/١٦٧) . ومسلم (٧/٥٧) قال: حدثني محمد بن سهل التميمي. والترمذي (٢٢٩٢) قال: حدثنا إبراهيم بن سعيد الجوهري. والنسائي في الكبرى تحفة الأشراف (١٣٥٧٤) عن عمرو بن منصور.\nأربعتهم - البخاري، ومحمد بن سهل، وإبراهيم، وعمرو - عن أبي اليمان، قال: أخبرنا شعيب، عن عبد الله بن عبد الرحمن بن أبي حسين، قال: حدثنا نافع بن جبير، فذكره.","vol":"11","page":801},{"text":"٩٥٢١ - (د) سلمة بن نعيم بن مسعود الأشجعي عن أبيه قال: سمعتُ رسولَ الله - ﷺ- قال - حين قرأ كتابَ مُسَيْلِمةَ إليه - للرسل: «فما تقولان أنتما؟ قالا: نقول كما قال، فقال رسولُ الله - ﷺ-: [أمَا واللهِ]، لولا أنَّ الرُّسُلَ لا تُقْتَلُ لَضَرَبْتُ أعناقَكما» أخرجه أبو داود (١) .\n_________\n(١) رقم (٢٧٦١) في الجهاد، باب في الرسل، ورواه أيضًا أحمد في \" المسند \" ٣ / ٤٨٧، وهو حديث حسن، وانظر \" مسند أحمد \" رقم (٣٦٤٢) و(٣٧٠٨) و(٣٧٦١) و(٣٨٣٧) و(٣٨٥١) و(٣٨٥٥)، وأبو داود رقم (٢٧٦٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (٣/٤٨٧) قال: حدثنا إسحاق بن إبراهيم الرازي. وأبو داود (٢٧٦١) قال: حدثنا محمد بن عمرو الرازي.\nكلاهما - إسحاق، ومحمد بن عمرو - عن سلمة بن الفضل الأنصاري قال: حدثنا محمد بن إسحاق، قال: حدثني سعد بن طارق الأشجعي، وهو أبو مالك، عن سلمة بن نعيم، فذكره.","vol":"11","page":803},{"text":"٩٥٢٢ - (د) عبد الله بن عمرو بن العاص - ﵄ - قال: سمعتُ رسولَ الله - ﷺ- يقول - حين خرجنا معه إلى الطائف، فمررنا بقبر - فقال رسولُ الله - ﷺ-: «هذا قبر أبي رِغَال، وكان بهذا الحَرم يَدْفَعُ عنه، فلما خرج أصابتْه النِّقْمة التي أصابت قومه بهذا المكان، فَدُفِنَ فيه، وآية ذلك: أنه دُفِنَ مَعَهُ غُصْنٌ من ذهب، إن أنتم نَبشتُمْ عنه أصبتموه، فابتدره الناسُ، فاستخرجوا الغُصْنَ» أخرجه أبو داود (١) .\n_________\n(١) رقم (٣٠٨٨) في الخراج والإمارة، باب نبش القبور العادية يكون فيها المال، وفي سنده بجير ابن بجير، وهو مجهول كما قال الحافظ في \" التقريب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أبو داود (٣٠٨٨) قال: حدثنا يحيى بن معين، قال: حدثنا وهب بن جرير، قال: حدثنا أبي، قال: سمعت محمد بن إسحاق يحدث، عن إسماعيل بن أمية، عن بجير بن أبي بجير، فذكره.\nوإسناده ضعيف: لجهالة بجير بن أبي بجير.","vol":"11","page":803},{"text":"٩٥٢٣ - (د) علي بن أبي طالب - ﵁ - قال: «كان آخرُ كلام رسولِ الله - ﷺ-: الصلاةَ، الصلاةَ (١)، اتَّقوا اللهَ فيما ملكتْ أيمانُكم» . أخرجه أبو داود (٢) .\n_________\n(١) أي: الزموا الصلاة، وأقيموها واحفظوها بالمواظبة عليها والمداومة على حقوقها.\n(٢) رقم (٥١٥٦) في الأدب، باب في حق المملوك، ورواه أيضًا ابن ماجة رقم (٢٦٩٨)، في الوصايا، باب هل أوصى رسول الله ﷺ، وهو حديث صحيح، ورواه أحمد في \" المسند \" ٦ / ٢٩٠ و٣١١ و٣١٥ و٣٢٥، وابن ماجة رقم (١٦٢٥) في الجنائز من حديث أم سلمة، وأحمد ٣ / ١١٧، وابن ماجة رقم (٢٦٩٧) في الوصايا من حديث أنس، وصححه الحاكم، ووافقه الذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n أخرجه أحمد (١/٧٨) (٥٨٥) . والبخاري في الأدب المفرد (١٥٨) قال: حدثنا محمد بن سلام. وأبو داود (٥١٥٦) قال: حدثنا زهير بن حرب وعثمان بن أبي شيبة. وابن ماجة (٢٦٩٨) قال: حدثنا سهل بن أبي سهل.\nخمستهم - أحمد، ومحمد بن سلام، وزهير، وعثمان، وسهل - عن محمد بن فضيل، قال: حدثنا مغيرة، عن أم موسى، فذكرته.","vol":"11","page":804},{"text":"تم - بعون الله تعالى وتوفيقه - طبع المجلد الحادي عشر، وهو الأخير من هذا الكتاب العظيم «جامع الأصول في أحاديث الرسول ﷺ» والحمد لله الذي بنعمته تتم الصالحات\n\nهذا ولا بد لي من الإشادة والتنويه بكل من أعان على إخراج هذا الكتاب العظيم، كالأستاذ إبراهيم الأرناؤوط الذي شارك في تصحيحه وتخريجه والتعليق عليه، والسادة: عبد الله الملاح، وحسين ناظم الحلواني، وبشير عيون: الذين قدَّموا ما يحتاجه الكتاب من نفقات مادية لطبعه ونشره، والسيد نذير قسومة الذي قام بتنضيد الكتاب وتصحيح تجارب الطبع، والأخ الزميل الأستاذ شعيب الأرناؤوط الذي أفدنا من ملاحظاته وتوجيهاته.\nوأخيرًا أتوجه بابشكر الجزيل للقائمين في دار الكتب الظاهرية العامرة والمجمع العلمي الموقر الذين قدموا لنا كل ما احتجنا من المراجع العلمية والنسخ الخطية التي رجعنا إليها أثناء التصحيح والتحقيق.\nوأسأل الله ﷿ أن يعظم الأجر للجميع، وأن يجزل لنا ولهم المثوبة، وآخر دعوانا أن الحمد لله رب العالمين.\n\nدمشق ١ ربيع الأول ١٣٩٤ هـ\nالموافق ٢٤ آذار ١٩٧٤ م\n\nعبد القادر الأرناؤوط","vol":"11","page":805},{"text":"- أ -\n\nبسم الله الرحمن الرحيم\nمقدمة التحقيق\nالحمد لله الذي أوضح لمعالم الإسلام سبيلًا، وجعل السنة على الأحكام دليلًا، وبعث لمناهج الهداية رسولًا مهّد لمشارع الشرائع وصولًا، أحمده حمدًا يكون برضاه كفيلًا، والفوز بلقائه مُنيلًا، وأشهد أن لا إله إلا الله شهادة تجعل ربع الغواية محيلًا ومنازل الشرك كئيبًا مهيلًا.\nوأشهد أن محمدًا عبده ورسوله شهادة تشفي من ظمأ القلوب غليلًا، وأصلي عليه وعلى آله وأصحابه صلاة ترجع ظل التوفيق ظليلًا، وتحقق إخلاصها أملًا وسؤلًا.\nوبعد فلما كان علم الحديث من أهم العلوم الشرعية لأنه من أصول الفروض وجب الاعتناء به والاهتمام بضبطه وحفظه، ولذلك يسّر الله ﷾ له أولئك العلماء الأفاضل والثقات الأماثل، والأعلام المشاهير، الذين حفظوا قوانينه، واحتاطوا فيه فتناقلوه كابرًا عن كابر، وأوصلوه كما سمعه أول إلى آخر، وحببه الله إليهم لحكمة حفظ دينه وحراسة شريعته (١) .\nوكان من أشهر من اعتنى بنقل الحديث الشريف وتدوينه الأئمة أصحاب الكتب الستة: البخاري ومسلم ومالك وأبي داود والنسائي والترمذي، وصارت كتبهم أجل كتب الإسلام، وهي التي جمعها بعد حذف أسانيدها الإمام مجد الدين\n_________\n(١) اقتباس من كلام المؤلف في مقدمة كتابه.","vol":"م12","page":1},{"text":"- ب -\n\nأبو السعادات المبارك بن محمد بن الأثير الجزري، في كتابه الجامع العظيم «جامع الأصول في أحاديث الرسول ﷺ»، وقد طبع هذا الكتاب مرتين.\nالأولى: في مصر في مطبعة أنصار السنة المحمدية بعناية الشيخ محمد حامد الفقي رحمه الله تعالى وذلك سنة (١٣٧٠ - ١٩٥٠)، وتقع هذه الطبعة في اثني عشر مجلدًا.\nالثانية: في دمشق، حيث تضافرت ثلاث دور من النشر على طبعه وهم:\nمكتبة دار البيان، ومكتبة الملاح، ومكتبة الحلواني، وقد حققها وخرج أحاديثها العلامة الجليل الشيخ عبد القادر الأرناؤوط حفظه الله، وقد بدأ بطبعها عام (١٣٨٩ - ١٩٦٩) وتقع هذه الطبعة في إحدى عشر مجلدًا.\nإلا أن كلتا الطبعتين ناقصتان، إذ اقتصرتا على الركنين الأوليين من الكتاب وهما: الركن الأول في المقدمات، والركن الثاني في المقاصد، وخلتا من الركن الثالث: ركن الخواتيم، والذي يتضمن ثلاثة فنون:\n١ - الفن الأول: فهارس لبعض أحاديث الكتاب: إذ أن المؤلف رحمه الله تعالى وجد أحاديث ينبو عنها مكانها، وإن كان أولى بها من غيره من سائر الأمكنة، وكان طالب تلك الأحاديث أو بعضها ربما شذ عن خاطره موضعها، والتبس عليه مكانها لنوع من اشتباه معانيها واختلاف توارد الخواطر في اختيار المكان الأولى بها، وكان في ذلك كلفة على الطالب ومشقة، فاستقرأ تلك الأحاديث جميعها التي هي متزلزلة في مكانها أو مشتبهة على طلابها، وخرّج منها كلمات ومعاني تعرف بها تلك الأحاديث، وافرد لها بابًا أثبت فيه تلك المعاني مرتبة على حروف المعجم (أب ت ث) مسطورة في هامش الكتاب وبإزائها ذكرت موضعها من أبواب الكتاب.\nفإذا طلبت حديثًا فيه نوع من الاشتباه، وغاب عنك موضعه إما لسهو عارض، أو جهل بالمكان، فلا يخلو أن تعرف منه بعض ألفاظه المشهورة فيه، أو معانيه المودعة في مطاويه، فاعمد ذلك الباب المشار إليه، واطلب تلك الكلمة أو ذلك المعنى في حروف ذلك الباب، فإن وجدتها فأقرأ ما بإزائها فهو يدلك على موضع ذلك الحديث من أبواب الكتاب إن شاء الله تعالى.","vol":"م12","page":2},{"text":"- جـ -\n\n٢ - الفن الثاني: في الأسماء والكنى والأبناء والألقاب والأنساب وفيه خمسة أبواب:\nالباب الأول: في ذكر النبي - ﷺ - وذكر عمره وصفاته وأولاده وأزواجه وأعمامه وعماته وما يتعلق به.\nالباب الثاني: في ذكر من ورد من أسماء الأنبياء في الكتاب.\nالباب الثالث: في ذكر العشرة من الصحابة ﵃ المبشرين بالجنة.\nالباب الرابع: في ذكر الصحابة والتابعين وغيرهم ممن ورد ذكرهم في الكتاب مرتبًا على حروف المعجم.\nالباب الخامس: في ذكر جماعة لهم ذكر أو رواية ولم ترد أسماؤهم مذكورة في الأحاديث التي ورد ذكرهم فيها فنبهت عن أسمائهم.\n٣ - الفن الثالث: في فهرست جميع الكتاب فذلك جميعه: الأركان، الكتب، الأبواب، الفصول: خمس مئة وثلاثة أركان، مئة واثنان وثلاثون كتابًا، مئة وواحد وثلاثون بابًا، وثلاثة عشر فصلًا، الفروع: مئتان وواحد وسبعون فرعًا، والأنواع ... والأقسام ستة أقسام ومقدمة وخاتمة.\n***\nمما سبق بيانه يتضح أن هذا الركن ركن الخواتيم هو من أهم مباحث الكتاب عند المختصين بعلم الحديث الشريف، ومن هنا كان اهتمامنا بإخراجه لا يقل عن اهتمامنا ببقية الكتاب، سارعت إلى العمل على تحقيق قسم الخواتيم، وقد استغرق مني العمل سنوات.\nعملي في الكتاب:\n١ - اعتمدت النسخة الخزائنية ذات الرقم (١٠٠١) أصلًا ورمزت لها بالحرف (ح)، وهي نسخة تامة جيدة الضبط والإتقان، نادرة الغلط وتقع في مجلد ضخم، عدد أوراقها (٨٧٥) ورقة من المقاس الكبير، في كل صفحة (٣٣) سطرًا، في كل","vol":"م12","page":3},{"text":"- د -\n\nسطر (٢٠) كلمة تقريبًا، وخطها نسخي مقروء واضح، وقد جاء في آخرها أن كاتبها هو: آدم بن محمد بن محمد بن الحسن بن علي بن سليمان سنة (٧٧٤) هـ، وهي من الكتب التي أوقفها أسعد باشا العظم، وبعد نسخها قابلتها على:\nالنسخة الثانية ذات الرقم (١٠٠٢) وهي نسخة مقروءة ومقابلة بنسخة المؤلف وخطه، وكاتبها هو: محمد بن المعتز بن أبي سعد بن نصر الله بن بركات في رمضان سنة (٦٩٤) هـ، وهي من كتب المدرسة المرادية بدمشق ورمزت لها بالحرف (م) .\nكما قابلت الفن الأول من الركن الثالث على نسخة ثالثة ذات الرقم (١٠٠٠) والنسخ الثلاث الآنفة الذكر من محفوظات دار الكتب الظاهرية بدمشق.\nكما ذكرت أرقام الأحاديث التي أشار إليها المؤلف ليسهل الرجوع إليها أو إلى رقم الجزء والصفحة.\nكما بذلت جهدي في التصحيح والمراجعة على الأصول والمصادر التي اعتمد عليها المؤلف رحمه الله تعالى.\nوفي الختام أسأل الله تعالى أن يجمعني وإياكم معشر الطالبين على قبول الدلائل، وأن يلهمني وإياكم الاقتداء بالسلف الصالح من الأئمة الأوائل، وأن يحلّني وإياكم من العلم النافع أعلى المنازل، وأن يوفقني وإياكم إلى العمل بموجبه، إنه سميع الدعاء حقيق الإجابة.\nوالحمد لله أولًا وأخيرًا، وبه الثقة والتوفيق، وهو المستعان المعين.\n\nالراجي من ربه العون\nبشير محمد عيون","vol":"م12","page":4},{"text":"٩ - صفحة وجه تتمة جامع الأصول","vol":"م12","page":5},{"text":"١٠ - الصفحة الأولى وهي في المخطوطة الجزء العاشر (قسم التراجم)\nوتبدأ بالجزء الثاني عشر في المطبوعة","vol":"م12","page":6},{"text":"١١ - صورة من المخطوطة: تقسيم المؤلف للكتاب","vol":"م12","page":7},{"text":"١٢ - صورة وقف المخطوطة","vol":"م12","page":8},{"text":"١٣ - صورة وقف المخطوطة","vol":"م12","page":9},{"text":"١٤ - صورة الصفحة الأولى من المخطوطة","vol":"م12","page":10},{"text":"١٥ - صورة أخرى من المخطوطة","vol":"م12","page":11},{"text":"١٦ - الصفحة الأخيرة من المخطوطة","vol":"م12","page":12},{"text":"<span data-type=\"title\" id=toc-2121>الركن الثالث في الخواتم </span>ويشتمل على ثلاثة فنون:\n<span data-type=\"title\" id=toc-2122>الفن الأول في ذكر الأحاديث</span>\nقد ذكرنا في الركن الأول من مقدمة الكتاب أنه قد يعرض للإنسان في بعض الأحاديث اشتباه فيشذ عليه موضعها من الكتاب، وأشرنا إلى أننا قد استخرجنا من تلك الأحاديث التي ربما اشتبه موضعها كلمات هي أشهر ما فيها كان الحديث يعرف بها فإنه لا يخلو الإنسان أن يعرف من ذلك الحديث كلمة يستدل بها. وقد أثبتنا تلك الكلمات في هذا الحديث على الهوامش على ما سبق مقفًا على حروف المعجم، وأشرنا في مقابلها إلى الموضع الذي قد جاء ذلك الحديث فيه (١) فإذا احتجت إلى حديث يشتبه عليك مكانه فاطلب الكلمة التي تستدل بها عليه في حرفها، واقرأ ما بإزائها، واطلبه منه تجده هناك بعون الله تعالى (*) .\nحرف الهمزة\nأين الله: في الفصل الأول من كتاب الإيمان. [١ / ٢٢٩ و٢٣١]\nأخوان نصيران: في هذا الفصل المذكور. [١ / ٢٣٣]\nأي يوم هذا: في الباب الثاني من كتاب الإيمان. [١ / ٢٥٩ - ٢٦٣]\nكالأزرة المجذية: في الباب الثالث من كتاب الإيمان. [١ / ٢٧٢]\nأجادب أمسكت الماء: في الباب الأول من كتاب الاعتصام. [١ / ٢٨٥]\nآخذ بحجزكم: في الباب الأول من كتاب الاعتصام. [١ / ٢٨٨]\nأشير إليه بالأصابع: في الباب الثاني من كتاب الاعتصام. [١ / ٣١٤]\n_________\n(١) وذكرت بإزائه رقم الجزء والصفحة. أهـ. محققه.\n(*) قال مُعِدُّ الكتاب للشاملة: أوردت هذه الصفحة كمثال، وتركت البقية من هذا الفن، لأنه لا يخفى أنه يمكن الوقوف على ما شئت بالبحث في هذا الكتاب الإلكتروني","vol":"12","page":3},{"text":"الفن الثاني من الركن الثالث: في ذكر الأسماء والكنى والأبناء والألقاب والأنساب، وتشتمل على خمسة أبواب\n<span data-type=\"title\" id=toc-2124>الباب الأول: في ذِكْر النبي - ﷺ -، وما يتعلق به</span>، وفيه عشرة فصول\n<span data-type=\"title\" id=toc-2125>الفصل الأول: في نسبه ﷺ</span>\nقَدْ اختَلَفَ النَّاس في نَسب رسولِ الله - ﷺ- بعد اتفاقهم أنه من ولد إسماعيل بن إبراهيم خليل الرحمن، صلوات الله وسلامه عليهم أجمعين، وأنَّه من ولد مَعَدّ بن عَدْنَان، وإنما الاختلاف في الأسماءِ التي قبل عَدْنان وإلى آدم ﵇، ولا يكاد يصحُّ لأحدِ الرُّواة رواية ولا ضبط الأسماء (١)، ولهذا الاختلاف اقتصرنا في ذِكْرِ نَسَبِه - ﷺ- إلى عَدْنان، حيث هو مُجْمَع عليه، فهو: أبو القاسم مُحمَّد بن عبد الله، بن عبد المُطَّلِب بن هَاشم بن عَبْدِ مَنَاف [بن] (٢) قُصَيّ بن كِلاب بن مُرَّة بن كَعْب بن لُؤَي بن غالِب بن فِهْر بن مالك بن النَّضْر بن كِنانة بن خُزَيمة بن مُدْرِكَة بن إلياس بن مُضَر بن نِزَار بن مَعَدّ بن عَدْنَان.\nفعبد المُطَّلب اسمه شَيْبَة، وقيل: عامر (٣)، وقيل: عبد المُطَّلِب. وكان يُقال له: شَيْبَة الحَمْد، لشَيْبَة كانت في ذؤابَتِهِ ظَاهِرة وكُنْيَتُه أبو الحارث بابن له، ومن قال: إن اسمه شيبة، قال: إنما قيل له: عبد المطلب لأن أباه هاشمًا قال لأخيه المُطَّلب ⦗٨٨⦘ وهو بمكّة حين حضرته الوفاة: أدرك عبدك بيثرب، فمن هناك سُمِّي عبد المُطَّلب، وقيل: إن عمّه المُطَّلب جاء به إلى مكّة رديفه وهو بهيئة بذّة، فكان يُسْألُ عنه، فيقول: هو عبدي، حَياءً أن يقول: ابن أخي، فلما أدخله وأحسن من حاله أظهر أنه ابن أخيه، ولذلك قيل له: عبد المُطَّلب (٤) .\nوأما هاشم، فاسمه: عمرو، ويقال له: عمرو العلى، وإنما قيل له: هاشم لأنه كان يهشم الثَّرِيد لقومه في الجدب (٥) .\nوأما عبد مناف، فقيل: إن اسمه المُغيرة، وكُنْيَتُه أبو عبد شمس.\nوأما قُصي فاسمه زيد، وهو الأكثر ويقال: يزيد، وإنما قيل له: قُصي لأنَّه ذهب مع أمِّه فاطمة بنت سعد من بني عُذْرَة، ونشأ مع أخواله من كَلْب في باديتهم، وبَعُدَ عن مكَّة، فسمِّي لذلك قُصيًا، وكان يدعى مُجَمِّعًا، لأنه لما كبر عاد إلى مكَّة، وكانت قريش قد تفَرَّقَتْ جمعها وردّها إلى مكّة، فسُمِّي مُجَمِّعًا.\nوأما النَّضْرُ، فإنه يُسمَّى قُريشًا، وبه سُمِّيت قُريشُ، وكُلُّ مَنْ كان من ولد النَّضر فهو قُرشيّ، وقيل: بل كل مَنْ كان من ولد فِهْر بن مالك فهو قرشيّ، وقيل: إنَّ أول من سُمِّي قُريشًا (٦) قُصي وفيه بعد والأكثر الأول، وقد اختلفوا في النسب الذي سُمِّي به النَّضْر قُرَيشًا، والأكثرون على أنَّه من التقرُش: وهو التجمع.\nوأما مُدْرِكة: فاسمه عامر، وقيل: عمرو، وقيل: سُمِّي مُدْرِكة، لأنه عَدَا خَلْفَ أرنب فأدركها فسمَّاه أبوه إلياسُ مُدْرِكة، ثم أعطاها أخاه عامرًا أو عمرًا على اختلاف القول فيه فطبخها فسُمِّي طابخة.\nوأمُّ رسولِ الله - ﷺ- آمِنَةُ بنت وهْب بن عبد مَنَاف بن زُهْرَة بن كِلاب بن مُرَّة بن كعب بن لُؤي بن غالب القُرَشِيَّة الزُّهْرية. ⦗٨٩⦘\nقُصَيُّ: بضم القاف، وفتح الصَّاد المهملة، وتشديد الياء.\nومُرَّة: بضم الميم، وتشديد الراء.\nولؤي: بضم اللام، وفتح الهمزة، وتشديد الياء.\nوالنَّضْر: بفتح النون، وسكون الضاد المعجمة.\nوكنانة: بكسر الكاف، وتخفيف النون الأولى.\nوخُزَيمة: بضم الخاء المعجمة، وفتح الزاي، وسكون الياء.\nوإلياس: بالياء تحتها نقطتان.\n_________\n(١) انظر طبقات ابن سعد ١ / ٥٦.\n(٢) والزيادة من \" سيرة ابن هشام \" ١ / ١، وطبقات ابن سعد ١ / ٥٥.\n(٣) والصحيح أن أسمه \" شيبة \" كما أشار إلى ذلك السهيلي في \" الروض الأنف \" سيرة ابن هشام ١ / ١ حاشية.\n(٤) طبقات ابن سعد ١ / ٣٨.\n(٥) وفي ذلك يقول عبد الله بن الزبعري:\nعمْرو العلى هشم الثريد لقومه ... ورجال مكة مسنتون عجاف\n(٦) انظر طبقات ابن سعد ١ / ٦٦.","vol":"12","page":87},{"text":"<span data-type=\"title\" id=toc-2126>الفصل الثاني: في مولده ﷺ</span>\nخَرَجَ عبد المُطَّلب جَدُّ رسول الله - ﷺ- بابنه عبد الله إلى وَهْب بن عبد مَنَاف بن زُهْرة، فخطب إليه ابنته آمِنة، فزوجها بعبد الله، وقيل: كانت آمنة بنت وَهْب في حِجْرِ عَمِّها وهيب بن عبد مناف، فأتاه عبد المُطَّلب فخطب إليه ابنته هالة بنت وهيب لنفسه، وخطب على ابنه عبد الله ابنة أخي وهيب آمنة بنت وَهْب، فزوّجه وزوّج ابنه في مجلس واحد، فولدت هالة لعبد المُطَّلب حمزة، وولدت آمنة لعبد الله رسول الله - ﷺ- (١) .\nقال الزُّبير بن بَكَّار: حملت به آمنة أيام التشريق في شِعْبِ أبي طالب، وولد بمكَّة في الدار التي كانت تُدْعى لمحمد بن يوسف أخي الحجَّاج، وقيل: في شعب بني هاشم، وذلك يوم الاثنين لليلتين خلتا من ربيع الأول عام الفيل، وقيل: لثمان خلون منه، وقيل: لاثنتي عشرة ليلة خلت منه، وقيل: أول اثنين منه، وقيل: لعشر خلون منه، وذلك بعد قدوم الفيل بشهر، وقيل: بأربعين يومًا، وقيل: بخمسين يومًا (٢) .\nقالوا: وكان قدوم الفيل لثلاث عشرة ليلة بقيت من المُحَرّم يوم الأحد، وكان أوَّل المحرّم يوم الجمعة، ووافق يوم ولادته يوم عشرين من نيسان سنة اثنتين وثمانين وثمانمائة للإسكندر ذي القرنين. ⦗٩٠⦘ ومات أبوه عبد الله بن عبد المُطَّلب وله خمس وعشرون سنة، وقيل: ثلاثون، ورسول الله - ﷺ- حمل في بطن أمِّه، وقيل: إنه مات بالمدينة، ولرسول الله - ﷺ- شهران، وقيل: سبعة أشهر، وقيل: سنتان وأربعة أشهر، وماتت أمُّه بالأبواء، بين مكَّة والمدينة وله أربع سنين، وقيل: ست، وقيل: سبع، وقيل: ثمان.\n_________\n(١) والخبر في \" طبقات ابن سعد \" ١ / ٩٤.\n(٢) انظر الخبر في \" طبقات ابن سعد \" ١ / ١٠٠ - ١٠٣.","vol":"12","page":89},{"text":"<span data-type=\"title\" id=toc-2127>الفصل الثالث: في أسمائه ﷺ</span>\nالأسماء تردُ على مسمَّياتها على أقسام، إما مفردة وإما مُرَكَّبة أو منقولة أو مرتجلة ولا تعدو جميعها أن تكون إما أعلامًا وضعت بإزاء مسمياتها لا لمعنى فيه اقتضاها، وإما صفات لمعان في المسمى اقتضاها.\nوقد نقل العلماء لرسول الله - ﷺ- أسماء كثيرة، أكثرها لصفات فيه، وقد ورد بعضُها مسندًا إليه - ﷺ-.\nوالأسماء التي وردت له: محمد، وأحمد، والأمين، والأمِّي، والحَاشِر، والخاتِم، والرَّسُول، والشَّاهد، والضّحوك، والعاقب، والفاتح، والقتَّال، والقُثَم، والماحي، والمصطفى، والمُبَشِّر، والمُتَوكل، والمقفِّي، والنبيِّ، والنَّذير، ونبي الرَّحمة، ونبي التَّوبة، ونبي الملاحم - ﷺ-.\nفهذه ثلاثة وعشرون اسمًا، أكثرها مشتقّة من أوصاف له وسيرد شرحها في باب الغريب من هذا الكتاب إن شاء الله تعالى، والذي جاء منها مَرْوِيًَّا عنه: محمد، وأحمد، والحاشِر، والعَاقب، والمَاحي، والمُقَفِّي، ونبي التَّوبة، ونبي الرَّحمة (١) .\nوالعاقب: بالقاف، والباء الموحدة.\nوالقَتَّال: بفتح القاف، وتشديد التاء، فوقها نقطتان. ⦗٩١⦘\nوالقُثَم: بضم القاف، وفتح الثاء المثلثة.\nوالماحي: بالحاء المهملة.\nوالمُقَفِّي: بضم الميم، وفتح القاف، وكسر الفاء المشددة.\nوالحَاشِر: بالحاء المهملة، والشين المعجمة.\nوالملاحم: بفتح الميم، والحاء المهملة.\n_________\n(١) انظر طبقات ابن سعد ١ / ١٠٤ - ١٠٧، والقول البديع ص (١٠٧) بتحقيقنا وما بعدها. وقد صنف ابن دحية كتابًا في أسماء النبي ﷺ.","vol":"12","page":90},{"text":"<span data-type=\"title\" id=toc-2128>الفصل الرابع: في مراضعه ﷺ</span>\nلمّا ولد النبيُّ - ﷺ- أرْضَعَتْهُ ثُوَيْبَةُ مولاة عَمِّه أبي لَهب بلبن ابنها مَسْرُوح أيامًا، وكانت ثُوَيْبَةُ قد أرضعت قبله عَمَّه حَمْزَةَ بن عبد المطلب، وأرضعت بعده أبا سلمة بن عبد الأسد، فهما أخواه من الرَّضَاعة، ثم أرضعته بعدها حليمة بنت أبي ذؤيب، واسم أبي ذؤيب عبد الله بن الحارث بن شِجْنَة بن جابر بن رِزَام بن ناضرة بن سعد بن بكر بن هَوَازن وزوجها الحارث بن عبد العزى بن رِفاعة من بني سعد بن بكر بن هَوَازن وولدها الذي أرضعت النَّبي - ﷺ- بلبنه اسمه عبد الله بن الحارث وأخته التي كانت تحضنه الشيماء ثم ردّته إلى أمّه بعد سنتين وشهرين، وقيل: بعد خمس سنين، والله أعلم (١) .\nثُوَيْبَة: بضم الثاء المثلثة، وفتح الواو وسكون الياء، تحتها نقطتان، وبالباء الموحدة.\nومَسْرُوح: بفتح الميم، وسكون السين المهملة، وبالحاء المهملة.\nوشِجْنَة: بكسر الشين، وسكون الجيم، وفتح النون.\nورِزام: بكسر الراء، وبالزاي الخفيفة.\nوناضرة: بالنُّون، والضاد المعجمة.\n_________\n(١) انظر طبقات ابن سعد ١ / ١١٨ - ١١٩، وسيرة ابن هشام ١ / ١٦٧ وما بعدها.","vol":"12","page":91},{"text":"<span data-type=\"title\" id=toc-2129>الفصل الخامس: في نشأته وتنقله ﷺ</span>\nلمَّا أعادته، - ﷺ-، حليمةُ السَّعدية إلى أمِّه خرجت به أمُّه بعد ذلك إلى أخوال أبيه بني عَدِيّ بن النَّجَّار بالمدينة تزورهم ومعها أمُّ أيمن حَاضنته فأقامت عندهم ⦗٩٢⦘ شهرًا، ثم رجعت به إلى مكة، وماتت بالأبواء كما تقدَّم ذِكْره، فقدمت به أمُّ أيمن إلى مكَّة بعد موت أمِّه بخمسة أيام، فَقَبَضَهُ منها جَدُّه عبد المُطَّلب بن هاشم فكفَله، فلمّا حضرته الوفاةُ أوصى به أبا طالب عمَّه، ولرسول الله - ﷺ- يومئذٍ ثماني سنين، وقيل: أقل، وقيل: أكثر.\nفَقَبَضَهُ أبو طالب وكفَلَهُ وأحسن تربيته، والخلافة عليه إلى أن كبر وبلغ خمس عشرة سنة ومَلَكَ نَفْسَهُ فانفرد عنه. وكان مائلًا إليه لحُبِّه إيَّاه وشفقته عليه، ولوجاهته في بني هاشم. وكان خرج به عَمُّه أبو طالب تاجرًا إلى الشّام، وله ثلاث عَشَرَة سنة، فرآه بَحِيرى الرَّاهب يتيمًا، فعرفه بعلائم النُّبُوة والصِّفة التي عنده، فلم يزل يناشد أبا طالب حتى ردَّه إلى مكة فأقام بها إلى أن بلغ خمسًا وعشرين سنة. ثم خرج في تجارة لخديجة بنت خويلد إلى الشام، فوصل إلى بصرى، فباع وتعوض، وعاد إلى مكة. ثم تزوجها بعد ذلك بشهرين.\nفلما بلغ خمسًا وثلاثين سنة شهد بُنيان الكعبة، وتراضت قُريشُ بحُكْمِه فيها.\nوكان يُدعى بينهم الأمين، إلى أن بَلَغ الأربعين، فبعثه الله ﷿ وجاءه الوحي وذلك يوم الاثنين، فأقام مسرًا أمره ثلاث سنين أو نحوها، ثم أمره الله بإظهار دينه والدّعاء إليه (١) .\nقالوا: أتته النُّبُوة على رأس الأربعين، ووكَّل الله به إسرافيل ثلاث سنين، ثم جاءه جبريل بعد ذلك بالرسالة، ولم ينزل عليه قرآن على لسان إسرافيل، إنما نزل على لسان جبريل، ويقال: إن مبعثه كان وله أربعون سنة وشهران وعشرة أيام.\nوقيل: بل كان مبعثه لاستكمال الأربعين يوم الاثنين لليلتين خلتا من ربيع الأول سنة اثنتين وعشرين وتسعمائة للإسكندر، وهذا هو الصحيح عند أهل العلم بالأثر وأهل المعرفة بالتاريخ والسِّير. فلما أُمِرَ بإظهار الدِّين امتثل الأمر، ودعا إليه النّاس، فاستجاب له السباقون الأولون، مثل علي بن أبي طالب، وزيد بن حارثة، وأبي بكر الصِّدِّيق، وعُثمان بن عفَّان، وسعد بن أبي وقّاص، ومن بعدهم.\nوقد اختلف العلماء في أولهم إسلامًا مع إجماعهم على أن خديجة أول الناس إسلامًا، والأكثرون على أن عليًا تلاها في الإسلام. ⦗٩٣⦘ فلمّا رأى المشركون ذلك خالفوه وعاندوه وأظهروا عداوته، واجتمعوا على أذاه، وهمُّوا بقتله، فأجاره عَمُّه أبو طالب، ودفع عنه وحَمَاهُ إلا أن قريشًا تضافروا على بني هاشم وبني المطلب حتى حصروهم في الشّعب بعد المبعث بست سنين، فمكثوا في ذلك الحِصار ثلاث سنين، وخرجوا منه في أول سنة خمسين من عام الفيل.\nفمات أبو طالب بعد ذلك بستة أشهر، وماتت خديجة بعده بثلاثة أيام، وقيل: بخمسة أيام، وقيل: بسبعة أيام، وقيل: أكثر من ذلك، فبان أثر موتهما على النَّبيِّ - ﷺ-.\nفخرج إلى الطائف ومعه مولاه زيد بن حارثة يطلب منهم المنعة، فأقام عندهم شهرًا، فلم يلقَ عندهم خيرًا، فرجع إلى مكة في جوار المُطْعِم بن عَدِيّ وله إحدى وخمسون سنة وأشهر، وقيل: كان ذلك سنة إحدى وخمسين.\nوفيها قدم عليه جنّ نَصِيبين بعد ثلاثة أشهر فأسلموا.\nوفيها أُسْرِي به [- ﷺ-] من المسجد الحرام إلى المسجد الأقصى، وقيل: كان الإسراء بعد رجوعه من الطائف بسنة ونصف، وذلك سنة اثنتين وخمسين، وفيه خلاف بين العلماء.\nثم أذن الله ﷿ له في الهجرة، فهاجر إلى المدينة، وله ثلاث وخمسون سنة. وكان قد هاجر إلى الحَبَشة وإلى المدينة قبله جماعة من المسلمين، منهم: عمر بن الخطاب، وخلَّفَ علي بن أبي طالب بمكة على ودائع الناس التي كانت عنده ليعيدها إليهم، ثم لحق به، فوصل النبيُّ - ﷺ- المدينة يوم الاثنين وقيل: يوم الجمعة قريبًا من نصف النهار لاثنتي عشرة ليلة خلت من ربيع الأول سنة ثلاث وثلاثين وتسع مائة للإسكندر.\nوكانت العقبة قبل الهجرة بشهرين وليال، وقيل: قدم المدينة لهلال ربيع الأول، وقيل: لثمان خلونَ منه، فنزل في بني عمرو بن عوف بقُبَاءَ، فأقام فيهم أربعة أيام، وقيل: ثلاثة أيام، وقيل: بضعة عشر يومًا، وأسس مسجدهم، وخرج عنهم إلى المدينة، فنزل على أبي أيوب الأنصاري النَّجَّاري، فلم يزل عنده إلى أن بنى مسجده ومساكنه، فلما فرغت انتقل إليها وذلك في السنة الأولى من هجرته. ولم يغز بنفسه في تلك السنة، وآخى بين المهاجرين والأنصار بعد ذلك بخمسة أشهر.\nوبعث عمَّه حمزة غازيًا في جمادى الأولى، فكان أول من غزا في سبيل الله وأوّل من عقدت له راية في الإسلام، وفي السنة الثانية كانت غزوة بدر الكبرى، وهي ⦗٩٤⦘ أول غزوة غزا فيها بنفسه، وكانت غزواته التي غزا فيها بنفسه ستًا وعشرين غزوة، هذا أكثر ما قيل في ذلك، وفي هذه السنة فرِضَ صوم شهر رمضان.\nوفي السنة الثالثة كانت غزوة أُحد، وحُرِّمَتْ الخمر.\nوفي السنة الرابعة قصرت الصَّلوات، ونزلت آية التَّيمم.\nوفي السَّنة الخامسة كانت غزوة الخندق، وصلاة الخوف.\nوفي السنة السادسة كانت غزوة الحُدَيبيّة، وحديث الإفك، وقيل: بل كان في سنة خمس، وفيها استسقى النبيُّ - ﷺ-.\nوفي السنة السابعة كانت غزوة خيبر، وقدم جعفر بن أبي طالب ومن معه من الحبشة.\nوفي السنة الثامنة كانت غزوة مُؤْتَة، وفتح مكّة في شهر رمضان.\nوفي السنة التاسعة كانت غزوة تبوك، وحجَّ أبو بكر الصِّدِّيق بالناس.\nوفي السنة العاشرة كانت حجة الوداع، ولم يحجَّ النبيُّ - ﷺ- بعد الهجرة سواها، وكان حجّ قبل النُّبُوّة وبعدها حجّات لم يتفق العلماء على عددها، واعتمر بعد الهجرة أربع عُمَر.\nوفي هذه السنة مات إبراهيم ابن النبيِّ - ﷺ-.\nوفي السنة الحادية عشرة كانت وفاته - ﷺ-.\n_________\n(١) انظر الطبقات لابن سعد ١ / ١١٨ - ٢٠٢.","vol":"12","page":91},{"text":"<span data-type=\"title\" id=toc-2130>الفصل السادس: في صفاته ﷺ</span>\nقد أكثر النَّاقلون صفاته - ﷺ- مجموعة ومتفرّقة، وقد تقدَّم في كتابنا من صفاته ما ذكر في أبوابه، وأحسن ما سمعت وأتمّ ما رأيت في صفته مجموعًا في حديث واحد ما أورده الإمام أبو عيسى محمد بن عيسى الترمذي - ﵀ - في «كتاب الشمائل» (١) عن الحسن بن علي بن أبي طالب قال: سألت خَالي هند بن أبي هالة ⦗٩٥⦘ وكان وصّافًا عن حِلْيَةِ رسول الله - ﷺ-، وأنا أشتهي أن يصف لي منها شيئًا أتعلق به، فقال:\n«كان رسولُ الله - ﷺ- فَخْمًا مُفَخَّمًا، يتلألأ وجهه تلألؤ القمر ليلة البدر، أطول من المَرْبُوع وأقصر من المُشَذَّب، عظيم الهامة، رجِلَ الشَّعْر، إن انفرقت عقيقته فَرَق، وإلا لا يجاوز شعره شحمة أذُنَيْه إذا هو وفَّرَهُ، أزهر اللون، واسع الجَبين، أزّ الحواجب سوابغ في غير قَرن بينهما عِرْق يدرّه الغضب، أقنى العِرنين، له نور يعلوه يحسُّه من لم يتأمّله، أشمّ، كثّ اللحية، سَهْلَ الخدّين، ضليع الفم، مفلَّجّ الأسنان، دقيق المَسْرُبة، كأن عنقه جِيد دُمية، في صفاء الفضة، معتدل الخَلْق، بادنًا متماسكًا، سواء البطن والظهر، عريض الصّدر، بعيد ما بين المنكبين، ضخم الكَراديس، أنور المتجرَّد، موصول ما بين السُّرَّة واللّبة بشعر يجري كالخط، عاري الثّديين والبطن عما سوى ذلك، أشعر الذّراعين والمنكبين وأعالي الصّدر، طويل الزَّندين، رحب الرّاحة، شثْن الكفين والقدمين، سائل الأطراف، [[أو قال شائل الأطراف]] خمصان الأخمصين، مسيح القدمين ينبو عنهما الماء، إذا زال [[زال]] قلعًا، يخطو تَكَفُّؤًا ويمشي هونًا، وديع المشية، إذا مشى كأنما ينحطّ من صَبَب، وإذا التفت التفت جميعًا، خافض الطرف، نظره إلى الأرض أطول من نظره إلى السَّماء، جُل نظره الملاحظة، يشوقُ أصحابه، يَبْدأ من لقي بالسّلام» .\nهذا الذي أورده الترمذي في كتاب «الشمائل» .\nورأيت في موضع آخر في هذا الحديث زيادة فذكرتها، وهي «يتكلم بجوامع الكلم فصلًا لا فضول ولا تقصير، وإذا غضب أعرض وأشاح، جلُّ ضحكه التّبسم ويفترّ عن مثل حبّ الغَمَام، - ﷺ-» .\n_________\n(١) رواه في الشمائل رقم (٧)، باب ما جاء في خَلق رسول الله ﷺ، وهو حديث ضعيف بهذا السياق. انظر ضعيف الجامع رقم (٤٤٧٦)، ولكنه صح مجزءًا من أحاديث عدد من الصحابة. انظر صحيح الجامع الصغير (٤٦٨٩ و٤٦٩٥ و٤٦٩٦ و٤٦٩٧)، وانظر \" الأحاديث الصحيحة \" رقم (٢٠٥٢) للألباني.","vol":"12","page":94},{"text":"<span data-type=\"title\" id=toc-2131>الفصل السابع: في أزواجه وسراريه - ﷺ </span>- (١)\nقد اختلف العلماء في عدة أزواج النبيِّ - ﷺ-، وفي ترتيبهنَّ، وعِدّة من مات مِنْهُنَّ قبله، ومن مات عَنْهُنَّ، ومن دخل بها، ومن لم يدخل بها، ومن خطبها ولم ينكحها، ومن عَرَضَتْ نفسها عليه، ونحن نذكر أشهر ما نُقل.\nفقالوا: إن أول امرأة تزوجها خديجةُ بنت خُويلد، ثم سَوْدَة بنت زَمْعَة، ثم عائشة، ثم حَفصة، ثم ⦗٩٦⦘ أمُّ سَلمة، ثم جُوَيْريَة، ثم زينب بنت جحش، ثم زينب بنت خُزَيمة، ثم رَيْحَانة بنت زيد، ثم أم حبيبة، ثم صَفِيَّة، ثم مَيْمُونة.\nوتزوَّج فاطمة بنت الضحّاك، وأسماء بنت النُّعْمَان.\nوقيل: أولهنّ خديجة، [[ثم سَوْدَة]]، ثم عائشة، ثم حَفْصَة، ثم أم حبيبة، ثم زينب بنت جحش، ثم مَيْمُونة، ثم أمّ سَلَمة، ثم زينب بنت خُزَيمة، ثم صَفِيَّة، ثم عَمْرَة بنت مُعاوية، ثم حورية، ثم قتيلة بنت قيس، ثم أمّ شريك، ثم ليلى بنت الخطيم، وقيل غير ذلك.\nوفيهنّ اختلاف كثير إلا أن المتفق عليه أنهُنَّ إحدى عشرة امرأة: خديجة، وسَوْدَة، وعَائشة، وحَفْصَة، وزينب بنت خُزَيمة، وأمّ سَلَمة، وزينب بنت جحش، وأمّ حبيبة، وجُوَيرية، ومَيْمُونة، وصَفِيَّة.\nمات منهن في حياته: خديجة، وزينبُ بنت خُزيمة، ومات عن الباقيات وهُنَّ تسع، هذا لا خلاف فيه، ونحن نذكرهُنَّ مفصلًا.\n_________\n(١) وقد صنف المحب الطبري كتابًا في مناقبهن رضوان الله عليهن أجمعين أسماه \" السمط الثمين في مناقب أمهات المؤمنين \"، وقد طبع في حلب بإشراف مؤرخ حلب الشيخ محمد راغب الطباخ ﵀.","vol":"12","page":95},{"text":"<span data-type=\"title\" id=toc-2132>خديجة</span>\nهي أمُّ المؤمنين خديجة بنت خُوَيلد بن أسد بن عبد العزَّى بن قُصَيّ بن كِلاب القُرَشيَّة. كانت تُدعى في الجَاهليَّة الطّاهرة، وأمُّها فاطمة بنت زائدة بن الأصَمّ، كانت تحت أبي هالة بن زُرَارة التّمِيمي، فولدت له هِندًا وهَالة، وهما ذكران.\nثم تزوجها عتيق بن عائذ المخزومي، فَوَلَدت له جارية اسمها هند، وبعضهم يقدم عتيقًا على أبي هالة.\nثم تزوَّجها النَّبيُّ - ﷺ-، ولها يومئذ من العمر أربعون سنة وبعض أخرى، وكان لرسول الله - ﷺ- خمس وعشرون سنة، وقيل: إحدى وعشرون سنة، والأول أصح، ولم ينكح النبيُّ - ﷺ- قبلها امرأة، ولا نكح عليها حتى ماتت.\nوهي أوّل من آمن من الناس كافَّة ذكرهم وأنثاهم، وجميع أولاده منها غير إبراهيم فإنه من مارية، وماتت بمكّة قبل الهجرة بخمس سنين، وقيل: بأربع، وقيل: بثلاث، وهو الصحيح، وكان قد مضى من النبوة عشر سنين أو ما يقاربها، وكان لها من العمر خمس وستون سنة، وكانت مدّة مقامها مع رسول الله - ﷺ- خمسًا وعشرين سنة، ودفنت بالحجُون (١) . ⦗٩٧⦘\nعايذ: بالياء تحتها نقطتان، والذال المعجمة.\n_________\n(١) الحجون: جبل بأعلى مكة عنده مدافن أهلها. اهـ معجم البلدان لياقوت الحموي ٢ / ٢٢٥.","vol":"12","page":96},{"text":"<span data-type=\"title\" id=toc-2133>سَوْدَة</span>\nهي أمُّ المؤمنين سَوْدَة بنت زَمَعَة بن قيس بن عبد شمس بن عبد ود بن نصر بن مالك بن حِسْل، ويقال له: ابن حُسَيل بن عامر بن لؤي. وأمُّها شَّمُوس بنت قَيس بن زيد بن عمرو بن لَبيد من بني عدي بن النجار.\nأسلمت قديمًا وبايعت، وكانت تحت ابن عمّ لها يقال له: السَّكْرَان بن عمرو أخو سُهَيل بن عمرو، وأسلم معها وهاجرا جميعًا إلى أرض الحبشة الهجرة الثانية، فلمّا قدما إلى مكة مات زوجها، ويقال: إنه مات بالحبشة، فتزوجها النبيُّ - ﷺ-، ودخل بها بمكَّة، وذلك بعد موت خديجة، وقَبل أن يَعْقِدَ على عائشة.\nوهاجرت إلى المدينة، فلمَّا كَبِرَت أراد طلاقها فسألته أن لا يَفْعَل، وجعلت نوبتها لعائشة فأمسكها، وتوفيت بالمدينة في شوال سنة أربع وخمسين.\nزَمَعَة: بفتح الزاي، وفتح الميم، والعين المهملة، وأكثر ما سمعنا أهل الحديث والفُقَهاء يقولونها بسكون الميم.\nوحِسْل: بكسر الحاء، وسكون السِّين المهملتين، وبالَّلام، وحُسيل: مصغّرة.\nوالشَّمُوس: بفتح الشين المعجمة، وبالسين المهملة.","vol":"12","page":97},{"text":"<span data-type=\"title\" id=toc-2134>عائشة</span>\nهي أمُّ المؤمنين عائشة بنت أبي بكر الصديق عبد الله بن عثمان بن أبي قُحَافة التَّيمي.\nوأمُّها أمُّ رَوْمَان ابنة عامر بن عُوَيمر بن عبد شمس من بني بن مالك بن كِنانة.\nكانت مُسمّاة على جُبَير بن مُطْعِم فخطبها النبيُّ - ﷺ-، وتزوّجها بمكَّة في شوال سنة عشر من النُّبُوَّة وقبل الهجرة بثلاث ولها ست سنين، وقيل غير ذلك، وأعْرَسَ بها بالمدينة في شوال سنة اثنتين من الهجرة وعلى رأس ثمانية عشر شهرًا ولها تسع سنين، وقيل: دخل بها بالمدينة بعد سبعة من مقدمه، وبقيت معه تسع سنين، ومات عنها ولها ثماني عشرة سنة ولم يتزوج بكرًا غيرها، واستأذنت رسول الله - ﷺ- في الكُِنْية، فقال لها: تكني بابن أختك عبد الله بن الزُّبير، وكانت فقيهة عالمة فصيحة فاضلة، كثيرة الحديث عن رسول الله - ﷺ-، عارفة بأيام العرب وأشعارها.\nروى عنها جماعة كثيرة من الصَّحابة والتَّابعين.\nوماتت بالمدينة سنة سبع وخمسين.\nوقيل: سنة ثمان وخمسين ليلة الثلاثاء لسبع عشرة خلت من ⦗٩٨⦘ رمضان وأمرت أن تدفن ليلًا فدفنت بالبقيع، وصلَّى عليها أبو هُريرة، وكان يومئذ خليفة مروان على المدينة في أيام معاوية ابن أبي سفيان.\nرومان: بضم الراء، وبالنون.","vol":"12","page":97},{"text":"<span data-type=\"title\" id=toc-2135>حفصة</span>\nهي أمُّ المؤمنين حَفْصَة بنت عمر بن الخطاب العَدَوِيَّة القُرَشِيَّة.\nوأمُّها زينب بنت مَظْعُون بن حَبيب بن وهْب بن حُذافة بن جُمَح.\nكانت قبل رسول الله - ﷺ- تحت خُنَيس بن حُذافة بن قيس بن عدي السَّهْمي، هاجرت معه، ومات عنها بعد غزوة بدر، فلمّا تأيّمت ذكرها عمر على أبي بكر وعُثمان، فلم يجبه واحد منهما، فخطبها رسول الله - ﷺ-، فأنكحه إيّاها في سنة ثلاث، وقيل: سنة اثنتين، والأول أكثر، وطلّقها تطليقة واحدة ثم رَاجَعها، نزل عليه الوحي يقول: «ارجع حَفْصة فإنها صوّامة قوّامة، وإنَّها زوجتك في الجنة» .\nروى عنها جماعة من الصَّحابة والتابعين، منهم أخوها عبد الله بن عمر، وعبد الله بن صَفْوان، والمُطَّلب بن أبي ودَاعَة، ونافع مولى ابن عمر.\nوماتت في شعبان سنة خمس وأربعين، وقيل: سنة إحدى وأربعين وهي ابنة ستين سنة، وقيل: إنَّها ماتت في خلافة عثمان.\nمَظْعون: بالظاء المعجمة.\nوخُنَيس: بضم الخاء المعجمة، وفتح النون، وبالسين المهملة.\nوحُذافة: بضم الحاء المهملة، وتخفيف الذّال المعجمة، والفاء.","vol":"12","page":98},{"text":"<span data-type=\"title\" id=toc-2136>زينب</span>\nهي أمُّ المؤمنين زينب بنت خُزَيمة بن الحارث بن عبد الله بن عمرو بن عبد مَناف بن هِلال بن عامر بن صَعْصَعَة العَامرية.\nكانت تُسمَّى في الجاهلية أم المَساكين لإطعامها إيّاهم، وكانت تحت عبد الله بن جحش فقتل يوم أحد شهيدًا، وقيل: كانت تحت عَبيدة بن الحارث بن المُطّلب بن عبد مَنَاف، فقتل عنها يوم بدر شهيدًا. [وقال قتادة: كانت زينب بنت خزيمة قبل النبي - ﷺ - عند الطفيل بن الحارث والقول الأول قول ابن شهاب] (١) فتزوجها بعده النبيُّ - ﷺ- سنة ثلاث، فلم تلبث عنده ⦗٩٩⦘ إلا يسيرًا، قيل: ثمانية أشهر، وقيل: شهرين أو ثلاث، ثم توفيت في ربيع الآخر سنة أربع، ودُفنت بالبقيع، ويقال: إنها كانت [أخت] (٢) مَيْمُونة زَوْج النَّبي - ﷺ- لأمِّها (٣) .\nخُزَيمة: بضم الخاء المعجمة، وفتح الزاي.\n_________\n(١) الزيادة من الاستيعاب رقم (٣٣٥٩) .\n(٢) الزيادة من أسد الغابة.\n(٣) قال ابن عبد البر، ولم أر ذلك لغيره، ويعني أبا الحسن علي بن عبد العزيز الجرجاني.","vol":"12","page":98},{"text":"<span data-type=\"title\" id=toc-2137>أم سَلَمة</span>\nهي أمُّ المؤمنين هِنْد بنت أبي أمَيَّة، واسم أبي أمية سهيل بن المُغيرة بن عبد الله بن عمر بن مخزُوم، وأمُّها عاتكة بنت عامر بن ربيعة بن مالك بن خزيمة بن علقمة بن فِرَاس، ويقال: اسم أمِّ سَلَمَة رَمْلَة وليس بشيء، وكانت قبل رسول الله - ﷺ- تحت أبي سَلَمَة بن عبد الأسد، وكانت هي وزوجها أوّل من هاجر إلى أرض الحبشة، ويقال: إنَّ أمَّ سَلَمة أوّل ظَعِينَة دخلت المدينة مهاجرة، وقيل: غيرها، فولدت له بأرض الحَبَشَة زَيْنَب، وولدت له بعدَ ذلك سَلَمَة، وعمر، ودرّة.\nومات أبو سلمة سنة أربع، وقيل: سنة ثلاث، فتزوجها النَّبيُّ - ﷺ- في ليال بقين من شوال من السّنة التي مات فيها أبو سلمة.\nوماتت سنة تسع وخمسين، وقيل: سنة اثنتين وستين والأول أصح، ودُفنت بالبَقيع، وصلَّى عليها أبو هريرة، وقيل: سعيد بن زيد، وكان عُمرها أربعًا وثمانين سنة.\nروى عنها ابنُ عبَّاس، وعائشة، وزَينب بنتُها وعُمر ابنُها، وابن المُسَيّب، وخلق سواهم كثير من الصَّحابة والتَّابعين.\nخُزَيمة: بضم الخاء المعجمة، وفتح الزاي.\nوفِرَاس: بكسر الفاء، وبالراء، والسين المهملة.","vol":"12","page":99},{"text":"<span data-type=\"title\" id=toc-2138>زينب</span>\nهي أمُّ المؤمنين زينب بنت جَحش بن رِئاب بن يَعْمُر بنُ صبَرة بن مُرَّة بن كبير بن غَنم بن دُودَان بن أسد بن خُزَيمة.\nوأمُّها أميمة بنت عبد المطلب بن هاشم، عَمَّةُ النَّبيِّ - ﷺ-.\nوكانت تحت زيد بن حارثة مولى النبيِّ - ﷺ- فطلقها ثم تزوّجها النبيُّ - ﷺ- سنة خمس، وقيل: سنة ثلاث.\nوهي أوّل من مات من أزواجه بعده، وكان اسمها بَرَّة فجعله النبي - ﷺ- زينب. ⦗١٠٠⦘\nقالت عائشة في شأنها: ولم تكن امرأة خيرًا منها في الدِّين، وأتقى لله وأصدق حديثًا وأوصل للرَّحم، وأعظم صَدَقة، وأشدّ تبذُّلًا لنفسها في العمل الذي يُتَصَدَّق به ويُتَقرَّب إلى الله ﷿.\nماتت بالمدينة سنة عشرين، وقيل: سنة إحدى وعشرين ولها ثلاث وخمسون سنة، وصلَّى عليها عمر بن الخطّاب.\nوهي أوّل من جُعِل على جنازتها نَعْش.\nروى عنها عائشة، وأمّ حبيبة، وأنس بن مالك، وغيرُهم.\nرِئاب: بكسر الراء، وفتح الهمزة والمد والباء الموحدة.\nويَعْمَر: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وفتح الميم.\nصُبَرة: (١) .\nوكبير ضد صغير.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nودُودَان: بضم الدال المهملة الأولى، وبالنون.\n_________\n(١) كذا الأصل.","vol":"12","page":99},{"text":"<span data-type=\"title\" id=toc-2139>أم حبيبة</span>\nهي أمُّ المؤمنين رَمْلَة بنت أبي سُفْيان صَخر بن حَرْب بن أمَيَّة بن عبد شمس. وقيل: اسمها هِند، والأول أصح.\nوأمُّها صفية بنت أبي العاص عَمَّةُ عثمان بن عَفَّان.\nكانت تحت عُبَيد الله بن جحش فولدت له حَبيبة فكُنيت بها. وهاجر بها عُبيدُ الله إلى أرض الحَبَشة الهجرة الثانية ثم تنصَّر وارتدَّ عن الإسلام، ومات هناك، وثبتت أمُّ حَبيبة على الإسلام.\nوقد اختُلف في وقت نكاح رسول الله - ﷺ- إيَّاها وموضع العقد، فقيل: إنه عقد عليها بأرض الحبشة سنة ست وزوّجه منها النَّجَاشي وأمْهَرَها أربع مائة دينار، وقيل: أربعة آلاف درهم من عنده، وبعث النبيُّ - ﷺ- شُرَحبيل بن حَسَنة فجاء بها إليه ودخل بها بالمدينة، وقيل: إنه عقد عليها بالمدينة وزوجه منها عُثمان بن عفان، وقيل: إنها وكّلَت خالد بن سعيد بن العاص فزوّجها منه والأول أصح وأشهر.\nوماتت بالمدينة سنة أربع وأربعين، وقيل: سنة اثنتين وأربعين. ⦗١٠١⦘\nروى عنها: أخواها مُعَاوية، وعَنْبَسة، وأنس بن مالك، وزينب بنت أبي سلمة، وغيرهم.","vol":"12","page":100},{"text":"<span data-type=\"title\" id=toc-2140>جُوَيرية</span>\nهي أمُّ المؤمنين جُوَيرية بنت الحارث بن أبي ضِرار بن حَبيب بن عايذ بن مالك بن جَذيمة، وجذيمة هو المُصْطَلِق من خُزاعة، سَبَاها النبيُّ - ﷺ- في غزوة المُرَيسيع وهي غزوة بني المُصْطَلق، في سنة خمس، وقيل: سنة ست، وكانت قبله تحت مُسافع بن صَفْوان المُصْطَلقيّ، وقيل: صفوان بن مالك، فوقعت في سهم ثابت بن قيس بن شمَّاس، فكاتبها، فقضى عنها النبيُّ - ﷺ- كتابها ثم أعتقها وتزوّجها وكان اسمها بَرَّة، فغيَّره النبيُّ - ﷺ- وسمَّاها جويرية.\nوماتت في ربيع الأول سنة ست وخمسين، ولها خمس وستون سنة.\nروى عنها عبد الله بن عبَّاس، وجابر بن عبد الله، وابن عمر.\nضِرار: بكسر الضاد المعجمة، وتخفيف الراء الأولى.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\nوجذيمة: بالجيم، والذال المعجمة، ومسافع: بالسين المهملة، والفاء.\nوشمَّاس: بفتح الشين المعجمة، وتشديد الميم، وبالسين المهملة.","vol":"12","page":101},{"text":"<span data-type=\"title\" id=toc-2141>ميمونة</span>\nهي أمُّ المؤمنين مَيْمُونة بنت الحارث بن حَزن بن بُجير بن الهزم بن رُوَيْبة بن عبد الله بن هِلال بن عامِر بن صَعْصَعَة الهِلالية العامرية.\nوأمُّها هند بنت عوف بن زهير بن الحارث من حِمْير، وقيل: من كِنانة، ويقال: إن اسمها كان بَرَّة، فسمَّاها النبيُّ - ﷺ- مَيْمُونة، وكانت تحت مسعود بن عمرو الثقفي في الجاهلية، ففارقها، فتزوجها أبو رُهم بن عبد العُزَّى وتوفي عنها، فتزوجها رسول الله - ﷺ- في ذي القعدة سنة سبع في عُمْرة القضية بسَرِف (١) على عشرة أميال من مكة وقدّر الله تعالى أنها ماتت في المكان الذي تزوجها فيه بسَرِف سنة إحدى وستِّين، وقيل: إحدى وخمسين، وقيل: ثلاث وستين، وقيل: ست وستين، وقيل غير ذلك، وصلَّى عليها ابنُ عبَّاس.\nوهي أخت أم الفضل امرأة العَبَّاس، وأخت أسماء بنت عُمَيس، وهي آخر أزواج النبيِّ - ﷺ-، وقيل: إنه لم يتزوج بعدها. ⦗١٠٢⦘\nروى عنها: ابن عبَّاس، ويزيد بن الأصمّ، وعبد الله بن شدَّاد بن الهاد، وكُرَيب، وعطاء بن يَسار.\nحزن: بفتح الحاء المهملة، وسكون الزاي، وبالنون.\nوبُجَير: بضم الباء الموحدة، وفتح الجيم، وسكون الياء تحتها نقطتان.\nوالهزم، ورويبة: بضم الراء، وفتح الواو، وسكون الياء تحتها نقطتان، وبعدها باء موحدة.\nرُهم: بضم الراء، وسكون الهاء.\nوعُمَيس: بضم العين المهملة، وفتح الميم، وسكون الياء، وبالسين المهملة.\n_________\n(١) سرف: هو موضع على ستة أميال من مكة \" معجم البلدان \" ٣ / ٢١٢.","vol":"12","page":101},{"text":"<span data-type=\"title\" id=toc-2142>صفية</span>\nهي أمُّ المؤمنين صفيَّة بنت حُيَي بن أخْطَب بن سَعية بن ثعلبة بن عُبَيد بن كعب بن الخزرج بن أبي حبيب بن النَّضير من بني إسرائيل من سبط هارون بن عِمْران ﵇.\nوأمُّها ضَرَّة بنت سَمَوْأل، كانت تحت كِنانة بن الحُقَيق فقتل يوم خيبر في المحرَّم سنة سبع، ووقعت في السَّبي فاصطفاها رسول الله - ﷺ-، وقيل: وقعت في سهم دِحْية بن خليفة الكَلْبي فاشتراها منه بسبعة أرؤس وأسلمت فأعتقها وتزوّجها وجعل عتقها صَدَاقها.\nوماتت سنة خمسين، وقيل: سنة اثنتين وخمسين، وقيل غير ذلك، ودفنت بالبقيع.\nروى عنها: أنس بن مالك، وابن عمر، ومسلم بن صَفْوان.\nحُيَي: بضم الحاء المهملة، وفتح الياء بنقطتين تحتها، وتشديد الأخرى.\nوأخطب: بفتح الهمزة، وسكون الخاء المعجمة، وفتح الطاء المهملة، والباء الموحدة.\nوسَعْيَة: بفتح السين المهملة، وسكون العين المهملة، وبالياء.\nوالنَّضير: بفتح النون، وكسر الضاد المعجمة.\nضَرَّة: بفتح الضاد المعجمة، وتشديد الراء.\nسَمَوأل: بفتح السين المهملة، وفتح الميم، وسكون الواو، وفتح الهمزة، وباللام.\nوالحُقَيق: بضم الحاء المهملة، وفتح القاف الأولى، وسكون الياء تحتها نقطتان. ⦗١٠٣⦘\nودَِحْية: بكسر الدال، وفتحها، وسكون الحاء المهملة، وفتح الياء تحتها نقطتان.\nفهؤلاء أزواجه اللاَّتي دخل بهنّ لا خلاف في ذلك بين أهل السِّير والعلم بالأثر. وأما من عداهن ممن قيل إنه دخل بها، أو عقد عليها ولم يدخل بها، أو خطبها، أو وهبت نفسها له، فقد اختلفوا في ذلك اختلافًا كثيرًا وقد ذكرنا ما عرفناه مما قيل فيهن:","vol":"12","page":102},{"text":"<span data-type=\"title\" id=toc-2143>ريحانة</span>\nهي رَيْحَانة بنت زيد بن عمرو من بني النَّضِير، وقيل: من بني قُرَيظة.\nكانت عند رجل من بني قُرَيظة يقال له: الحكم، فسباها النبيُّ - ﷺ-، ثم أعتقها وتزوَّجها في سنة ست.\nوماتت بعد عوده من حجَّة الوداع، ودُفنت بالبقيع، وقيل: إنها ماتت بعده في سنة ست عشرة وصلَّى عليها عمر بن الخطاب، والأول أصحّ.","vol":"12","page":103},{"text":"<span data-type=\"title\" id=toc-2144>الكلابية</span>\nاختُلِف في اسمها، فقيل: فاطمة بنت الضحّاك، وقيل: عمره بنت يزيد بن عبيد بن كلاب بن ربيعة بن عامر، وقيل: العَالية بنت ظَبْيَان بن عمرو بن عوف، وقيل غير ذلك، وهي العَامريَّة أيضًا.\nقال الزُّهري: تزوَّج [- ﷺ-] فاطمة بنت الضَّحَّاك، فاستعاذت منه فطلّقها، وكانت تقول: أنا الشقيَّة، وتزوّجها في ذي القعدة سنة ثمان ولم يدخل بها، وماتت سنة ستين، وقيل: إن النبيَّ - ﷺ- دخل بها، ولكنها لمّا خيَّر نساءه خيَّرها فاختارت قومها ففارقها.","vol":"12","page":103},{"text":"<span data-type=\"title\" id=toc-2145>أسماء</span>\nهي أسْمَاء بنت النُّعْمَان بن أبي الجَوْن بن الحارث الكِندية، وهي الجَوْنية.\nلما دخل عليها النبيُّ - ﷺ- دعاها إليه فقالت: تعال أنت، فطلّقها، وقيل: إنها هي التي استعاذت منه، وقيل: إن الجَوْنِيَّة اسمها أُمَيمة بنت شَرَاحيل، وإن النبيَّ - ﷺ- لما دخل عليها بسط يده إليها فكأنها كرهت ذلك ففارقها.\nالجَون: بفتح الجيم، وبالنون.","vol":"12","page":103},{"text":"<span data-type=\"title\" id=toc-2146>قُتَيْلة</span>\nهي قُتَيْلَة بنت قيس أخت الأشْعَث بن قيس، زوَّجه إيّاها أخوها ثم انصرف إلى حضرموت فحملها إليه فبلغه وفاة النبيِّ - ﷺ- فردّها إلى بلاده وارتدّ عن الإسلام فارتدّت معه، ثم تَزوَّجها بعد ذلك عِكْرمة بن أبي جهل فوجد أبو بكر ⦗١٠٤⦘ الصِّدِّيق من ذلك وجدًا شديدًا، فقال عمر بن الخطاب: والله ما هي من أزواجه لقد برأه الله منها بارتدادها.\nوكان عُرْوَة يُنكِر أن يكون تزوجها.\nقُتَيْلة: بضم القاف، وفتح التاء فوقها نقطتان.","vol":"12","page":103},{"text":"<span data-type=\"title\" id=toc-2147>مُلَيْكَة</span>\nهي مُلَيكة بنت كعب اللَّيثي.\nقال بعضهم: هي التي استعاذت من النبيِّ - ﷺ-، وقيل: دخل بها فماتت عنده والأول أصح، ومنهم من يُنْكر تزويجه بها أصلًا.","vol":"12","page":104},{"text":"<span data-type=\"title\" id=toc-2148>أسماء السُّلَميَّة</span>\nهي أسماء بنت الصَّلت السُّلَمِيَّة، قيل: اسمها سَبَاء، وقيل: هي سناء بنت أسماء، تزوجها النبيُّ - ﷺ- فماتت قبل أن يدخل بها، وقيل: هي الكلابية المقدَّم ذِكرها.\nالصَّلْت: بفتح الصاد المهملة، وسكون اللام، وبالتاء فوقها نقطتان.\nوسَبَا: بالسين المهملة، وبالياء الموحدة.\nوسَنَا: بالنون.","vol":"12","page":104},{"text":"أم شُرَيك\nهي أمُّ شريك الأزدية واسمها غُزَيَّة بنت جابر بن حكيم طلقها النبيُّ - ﷺ- قبل أن يدخل بها وهي التي وهبت نفسها للنبي - ﷺ- وقد ذكرنا الخلاف في أم شريك في حرف الشِّين.\nغُزَيَّة: بضم الغين المعجمة، وفتح الزاي، وتشديد الياء تحتها نقطتان.","vol":"12","page":104},{"text":"<span data-type=\"title\" id=toc-2150>خَوْلة</span>\nهي خَوْلة بنت الهُذَيل بن هبيرة.\nتزوَّجها النبيُّ - ﷺ- فهلكت قبل أن تصل إليه.","vol":"12","page":104},{"text":"<span data-type=\"title\" id=toc-2151>شَراف</span>\nهي شَراف بنت خليفة الكَلْبيّة، أخت دِحْية.\nتزوَّجها النبيُّ - ﷺ- ولم يدخل بها.\nشَراف: بفتح الشين المعجمة، وتخفيف الراء، والفاء.\nودَِحية: بكسر الدال المهملة، وفتحها، وسكون الحاء المهملة، والياء تحتها نقطتان.","vol":"12","page":104},{"text":"<span data-type=\"title\" id=toc-2152>ليلى</span>\nهي ليلى بنت الخطيم، أخت قَيْس.\nتزوَّجها النبيُّ - ﷺ-، وكانت غيورًا، فاستقالت فأقالها.\nالخَطِيم: بفتح الخاء المعجمة، وكسر الطاء المهملة.","vol":"12","page":104},{"text":"<span data-type=\"title\" id=toc-2153>عَمْرَة</span>\nهي عَمْرَة بنت مُعَاوية الكِندية.\nتزوَّجها النبيُّ - ﷺ-.\nقال الشَّعْبيُّ: تزوَّج امرأة من كِنْدَة فجيء بها بعد ما مات.","vol":"12","page":105},{"text":"<span data-type=\"title\" id=toc-2154>الجُنْدُعية</span>\nقالوا: تزوَّج رسول الله - ﷺ- امرأة من جُنْدُع، وهي ابنة جندب بن ضمرة، ولم يدخل بها، وأنكر بعض الرواة ذلك.\nجُنْدُع: بضم الجيم، وسكون النون، وضم الدال المهملة، وبالعين المهملة.","vol":"12","page":105},{"text":"<span data-type=\"title\" id=toc-2155>الغِفارية</span>\nتزوج - ﷺ- امرأة من غَفَار فأمر بها فنزعت ثيابها فرأى بها بياضًا فقال: الحقي بأهلك، وقيل: إنما رأى البَيَاض بالكِلابية المُقَدَّم ذِكرُها.","vol":"12","page":105},{"text":"<span data-type=\"title\" id=toc-2156>أم هانئ</span>\nهي أمُّ هانئ فاختة بنت أبي طالب أخت علي بن أبي طالب خطبها النبيُّ - ﷺ- فقالت: إني امرأة مُصْبِيّة واعتذرت إليه، فعذرها.\nفاختة: بالفاء، والخاء المعجمة، والتاء فوقها نقطتان.","vol":"12","page":105},{"text":"<span data-type=\"title\" id=toc-2157>ضُباعة</span>\nهي ضُباعة بنت عامر بن قُرْط بن سَلَمة، خطبها النبي - ﷺ- إلى ابنها سَلَمة بن هشام، فقال: حتّى أستأمرها، فقيل للنبيِّ - ﷺ-: إنها قد كبرت، فلمّا عاد ابنها وقد أذنت له، سكت عنها النبيُّ - ﷺ-، فلم ينكحها.\nضُبَاعة: بضم الضاد المعجمة، وتخفيف الباء الموحدة، وبالعين المهملة.\nوقُرْط: بضم القاف، وسكون الرّاء، وبالطاء المهملة.","vol":"12","page":105},{"text":"<span data-type=\"title\" id=toc-2158>صفية</span>\nهي صَفِيَّة بنت بَشَامَة بن نضلة، خطبها - ﷺ-، وكان أصابها سباء، فخيَّرها النبيُّ - ﷺ- بين نفسه وبين زوجها فاختارت زوجها.\nبَشَامة: بفتح الباء الموحدة، وتخفيف الشين المعجمة.\nونَضْلَة: بفتح النُّون، وسكون الضاد المعجمة.","vol":"12","page":105},{"text":"<span data-type=\"title\" id=toc-2159>جَمْرَة</span>\nهي جَمْرة بنت الحارث بن عوف المُزَني، خطبها النبيُّ - ﷺ-، فقال أبوها: إن بها سوءًا ولم يكن بها شيء، فرجع إليها أبوها وقد برصت، وهي أمُّ شريك (١) بن البَرْصَاء الشَّاعر.\n_________\n(١) في نسخة شبيب.","vol":"12","page":105},{"text":"<span data-type=\"title\" id=toc-2160>سَوْدة</span>\nهي سَوْدة القُرَشية، خطبها النَّبيُّ - ﷺ-، وكانت مُصْبية، فقالت: أخاف أن يضغوا صبيتي عند رأسك، فدعا لها وتركها.","vol":"12","page":106},{"text":"<span data-type=\"title\" id=toc-2161>امرأة</span>\nقيل: إنه - ﷺ- خطب امرأة لم يُذكر لها اسم، فقالت: استأمر أبي، فلقيت أباها فأذن لها، فعادت إلى النبيِّ - ﷺ-، فقال: «قَدِ الْتَحَفْنَا لِحَافًا غَيْرَك» .","vol":"12","page":106},{"text":"<span data-type=\"title\" id=toc-2162>خَوْلة</span>\nخولة بنت حكيم بن أمَيَّة، وهبت نفسها للنبيِّ - ﷺ- فأرجأها، فتزوَّجها عُثْمان بن مَظْعُون.","vol":"12","page":106},{"text":"<span data-type=\"title\" id=toc-2163>أُمامة</span>\nهي أمامة بنت حمزة بن عبد المطلب، عُرضت على النبيِّ - ﷺ-، فقال: هي ابنة أخي من الرضاعة.","vol":"12","page":106},{"text":"<span data-type=\"title\" id=toc-2164>عَزَّة</span>\nهي عَزَّة بنت أبي سُفيان بن حَرْب، عرضتها أختها أمُّ حبيبة على النبيِّ - ﷺ-، فقال: «إنَّها لا تَحِلُّ لي» لمكان أختها أم حبيبة تحت النبيِّ - ﷺ-.\nفهؤلاء النساء اللاَّتي ذُكرن أنه - ﷺ- تزوَّجهُنَّ أو خَطَبهُنَّ أو دخل بِهِنَّ أو لم يدخل بهنَّ أو عُرِضنَ عليه.","vol":"12","page":106},{"text":"وأما سراريه: فقيل إنهن أربع.\n<span data-type=\"title\" id=toc-2165>مارية القبطية</span>\nهي مارية بنت شمعون، أهْداها له المُقَوقِس القُبطِي صاحب الإسكندرية ومصر، وأهدى معها أختها سيرين، وخصيًا يقال له: مأبور، فوهب رسول الله - ﷺ- سِيرينَ لحسان بن ثابت، وهي أمُّ عبد الرحمن بن حسان.\nومارية: هي أمُّ إبراهيم ابن النبيِّ - ﷺ-.\nوماتت مارية في خلافة عمر سنة ست عشرة، ودفنت بالبقيع.\nشمعون: بفتح الشين المعجمة.\nوسِيرين: بكسر السين المهملة، وسكون الياء تحتها نقطتان، وكسر الراء، وبالنون بعد الياء.","vol":"12","page":106},{"text":"<span data-type=\"title\" id=toc-2166>ريحانة بنت شمعون</span>\nوقيل: بنت زيد، وقد تقدَّم ذِكرها في جملة أزواجه، ويقال: إنَّه لم يعتقها وإنما وطئها بمُلك اليمين.","vol":"12","page":106},{"text":"<span data-type=\"title\" id=toc-2167>أخرى</span>\nوأخرى وهَبَتْها له زينب بنت جحش.","vol":"12","page":106},{"text":"<span data-type=\"title\" id=toc-2168>أخرى</span>\nوأخرى أصابها في بعض السَّبي.","vol":"12","page":106},{"text":"الفصل الثامن: أولاده - ﷺ -\nقد اختلف العلماء في عدة أولاد النبيِّ - ﷺ- من الذكور والإناث، فقال المكثرون: إنهم كانوا ثمانية، أربعة ذكور، وأربع إناث، وقال المقلُّون: إنَّ الإناث أربع، وأما الذكور فثلاثة.\nونحن نذكر ما قالوه إن شاء الله.\nعلى أنهم أيضًا قد اختلفوا في أكبر أولاده وترتيب ولادتهم، وسنذكر ما قالوه عند الفراغ من ذِكرهم، مع إجماعهم على أن جميع أولاده من خديجة غير إبراهيم فإنه من مارية. وأما الذكور فأولهم:","vol":"12","page":107},{"text":"<span data-type=\"title\" id=toc-2170>القاسم</span>\nوبه كان يُكنى - ﷺ-، وعاش سنتين ومات في الجاهلية بمكة قبل أن يُوحى إلى النبيِّ - ﷺ-.\nوالثاني:","vol":"12","page":107},{"text":"<span data-type=\"title\" id=toc-2171>عبد الله</span>\nويقال: الطاهر، ولد بعد الوحي.\nوالثالث:","vol":"12","page":107},{"text":"الطيب\nولد بعد الوحي، وقيل: إنَّ الطَّيِّبَ و<span data-type=\"title\" id=toc-2172>الطّاهر </span>هو عبد الله، وأنهما لقبان له، وهؤلاء كُلّهم من خديجة.","vol":"12","page":107},{"text":"والرابع<span data-type=\"title\" id=toc-2173> إبراهيم</span>\nوهو من مارية القبطية سريته.\nولد بالمدينة في ذي الحجَّة سنة ثمان ومات في ذي الحِجَّة سنة عشر وله ست عشر شهرًا، وقيل ثمانية عشر، ودفن بالبقيع. ويقال: إن وفاته كانت يوم الثلاثاء لعشر ليال خلت من ربيع الأول سنة عشر.\nوأما الإناث فهن أربع: زينب، ورُقَيَّة، وأمّ كُلْثُوم، وفاطمة.\nأمَّا:","vol":"12","page":107},{"text":"<span data-type=\"title\" id=toc-2174>فاطمة - ﵂</span>-\nفإنَّ خديجة ولدتها وقُريش تبني البيت قبل النُّبُوة بخمس سنين، وقيل: ولدت سنة إحدى وأربعين من الفيل، وهي أصغر بناته في قول، وهي سيدة نساء العالمين.\nتزوجها علي بن أبي طالب في السنة الثانية من الهجرة في شهر رمضان، وبنى عليها في ذي الحجَّة، وقيل: تزوجها في رجب، وقيل: في صفر، وقيل: تزوجها بعد غزوة أحد، فولدت له الحَسَن والحُسَين والمُحْسِن، وزَينب، وأمّ كُلْثُوم، ورُقَّيَّة.\nوماتت بالمدينة بعد موت النبيِّ - ﷺ- بستة أشهر، وقيل: بثلاث، ولها ثمان وعشرون سنة، وقيل: تسع وعشرون، وأهل البيت يقولون: ثماني عشرة، وغسلها عليّ ﵁ وصلَّى عليها، ودُفنت ليلًا.\nروى عنها علي بن أبي طالب، وابناها الحسن، والحسين، وابن عبَّاس، وابن مسعود، وعائشة، وأمّ سَلَمَة، وأسماء بنت عُميس.\nوأمَّا","vol":"12","page":107},{"text":"<span data-type=\"title\" id=toc-2175>زينب</span>\nفإنَّ خديجة وَلَدتها في الجاهلية سنة ثلاثين من الفيل، وهي أكبر ⦗١٠٨⦘ بناته، وقيل: أكبر أولاده كلهم، وتزوَّجها ابن خالَتها أبو العَاص بن الرَّبيع، فلمّا أُسر زوجها يوم بدر وفادى نفسه وأُطلق، أخذ النبيُّ - ﷺ- العهد أن ينفذها إليه إذا عاد إلى مكّة، ففعل، فجاءت مهاجرة إلى المدينة، وولدت من أبي العاص غلامًا يقال له: عليّ، وجارية يقال لها: أمامة. ولمّا أسلم أبو العاص وهاجر ردَّها النبيُّ - ﷺ- إلى نكاحه بعقد جديد وقيل: بالنِّكاح الأول.\nوماتت بالمدينة سنة ثمان، ونزل رسول الله - ﷺ- في قبرها.\nوأمَّا:","vol":"12","page":107},{"text":"<span data-type=\"title\" id=toc-2176>رُقَيَّة</span>\nفإنَّ خديجة ولَدتها سنة ثلاث وثلاثين من الفيل بعد زينب، وكانت تحت عُتْبة بن أبي لهب، وأختها أمُّ كُلْثُوم تحت عُتَيْبَة أخيه، ولم يكونا دخلا بهما، فلمَّا نزلت ﴿تَبَّتْ يَدَا أبي لَهَبٍ وتَبَّ﴾ قال لهما أبو لَهَب: فارقا ابنتي محمد، ففارقاهما، فتزوَّج عُثْمَان بن عَفَّان رُقَيَّة بمكة، وهاجرت معه إلى أرض الحبشة الهجرتين، وولدت له هناك عبد الله، وبه كان يُكْنَى في الجاهلية أبا عبد الله، فلمّا ولِدَ له ولد سمَّاه عبد الله.\nثم هاجرت إلى المدينة وماتت بها والنَّبيُّ - ﷺ- في غزوة بدر، ولأجل مرضها تخلَّف عثمان عن غزوة بدر.","vol":"12","page":108},{"text":"وأما<span data-type=\"title\" id=toc-2177> أم كُلثُوم</span>\nفإن خديجة ولدتها قبل فاطمة، وقال بعضهم: قبل رُقَيَّة، وكانت تحت عُتَيْبَة بن أبي لَهَب، ففارقها لما نزلت: ﴿تَبَّتْ يَدَا أبي لَهَبٍ وَتَبَّ﴾ ولم يكن دخل بها، ثم تزوَّجها عُثْمَان بعد موت أختها رُقَيَّة بالمدينة في سنة ثلاث، وماتت سنة تسع ولم تلد له.\nروى عنها أنس بن مالك.\nقالوا: وأكبر أولاد النبيِّ - ﷺ- القاسم، ثم زينب، ثم رُقَيَّة، ثم عبد الله، ثم أمُّ كُلثوم، ثم فاطمة، ثم إبراهيم، وقيل: أكبرهم زينب، ثم القاسم، وقيل: إنَّ فاطمة أكبر من أم كلثوم، وقيل: زينب، ثم القاسم، ثم أمُّ كلثوم، ثم فاطمة، ثم رقية، ثم عبد الله وهو الطّيبُ والطّاهر، ثم إبراهيم.\nقال ابن عبد البرّ: وهذا هو الصحيح (١) .\nوقال ابن إسحاق: ولدت له خديجة زينب، ورُقَيَّة، وأمُّ كُلْثوم، وفاطمة، والقاسم، والطَّاهر، والطّيب، وأما القاسم والطّاهر، والطّيب فهلكوا في الجاهلية، وأما بناته فأدركن الإسلام وهاجرن.\n_________\n(١) الاستيعاب ١٢ / ٢٧٥.","vol":"12","page":108},{"text":"<span data-type=\"title\" id=toc-2178>الفصل التاسع: في أعمامه وعماته ﷺ</span>\nكان للنبيِّ - ﷺ- اثنا عشر عمًا، وقيل: عشرة، وقيل: تسعة، وست عمَّات.\nأما الأعمام: فالحارثُ، وأبو طالب، والزُّبير، وحمزة، وأبو لَهَب، والغيداق، والمقوّم، وضِرَار، والعَبَّاس، وقُثَم، وعبد الكعبة، وحَجْل واسمه المغيرة، هؤلاء اثنا عشر، كُلّهم أولاد عبد المطلب، وعبد الله أبو رسول الله - ﷺ- ثالث عشر، ومن جعلهم عشرة أسقط عبد الكعبة، وقال: هو المقوّم وجعل الغيداق وحجلًا واحدًا، ومن جعلهم تسعة أسقط قُثَم.\nوأما عمّاته ﷺ فأمُّ حكيم، وهي البيضاء، وبَرَّة، وعاتكة، وصفيَّة، وأرْوَى، وأميمة.\nوكان عبد الله أبو رسول الله - ﷺ-، وأبو طالب، والزُّبير، وعبد الكعبة، وأم حَكيم، وأميمة، وأروى، وبَرَّة، وعاتكة لأمّ واحدة، وهي فاطمة بنت عمرو بن عايذ بن عِمْرَان بن مخزوم.\nوكان حمزةُ، وصفيَّةُ، والمقوّمُ وحَجْلُ لأمّ واحدة، وهي هَالة بنت وهيب بن عبد مَنَاف بن زُهْرَة.\nوكان العبَّاس وضِرار وقُثم لأمّ واحدة، وهي نُثيْلَة بنت حباب بن كلب بن النَّمر بن قاسط، وقيل: نُثيْلة بنت جُنْدُب بن عمرو بن عامر بن النَّمر بن قاسط.\nوكان الحارث من صفية بنت جُندب من بني عامر بن صَعْصَعَة، وقيل: سمراء بنت جُنَيْدب بن جُندب من بني عامر بن صَعْصَعَة. وكان أبو لهب من لُبَّى بنت هاجر من خُزَاعة.\nولم يُسْلِم من أعمام النَّبيِّ - ﷺ- إلا حمزة، والعبَّاس، وأدرك أبو طالب وأبو لهب الإسلام ولم يُسْلِما، وأهل البيت يَزْعُمُون أن أبا طالب مات مسلمًا.\nوأما أوَّل من أسلم من العَمَّات فصفيَّة أسلمت وهاجرت، وروى عنها: الزُّبير بن العَوَّام ابنها، وقيل: إن عاتكة وأروى أسلمتا وهاجرتا إلى المدينة، وروى عن عاتكة أمّ كُلْثُوم بنت عقبة بن أبي مُعَيط. ومن قال بإسلام أروى أكثر ممن قال بإسلام عاتكة.\nالغَيداق: بفتح الغين المعجمة، وسكون الياء تحتها نقطتان، وبالدال المهملة، والقاف.\nوالمُقَوَّم: بضم الميم، وفتح القاف، وتشديد الواو.\nوضِرار: بكسر الضاد المعجمة، وتخفيف الراء الأولى. ⦗١١٠⦘\nوقُثَم: بضم القاف، وفتح الثاء المثلثة.\nوحَجْل: بفتح الحاء المهملة، وسكون الجيم، وباللام، وفي كتاب ابن عبد البر: بتقديم الجيم على الحاء، قد صُحِّحَ عليه.\nوبَرَّة: بفتح الباء الموحدة، وتشديد الراء.\nوعايذ: بالياء تحتها نقطتان، والذال المعجمة.\nونُثَيْلة: بضم النون، وفتح الثاء المثلثة، وسكون الياء، كذا جاء مضبوطًا في كتاب ابن عبد البر وفي هامش الكتاب نُتيلة: بالتاء فوقها نقطتان، بدل الثاء المثلثة، وقال: ذكره ابن دُريد.\nوقَاسط: بالقاف، والسين المهملة.\nوجُنَيدب: تصغير جُندب.\nولُبَّى: بضم اللام، وتشديد الباء الموحدة المفتوحة.","vol":"12","page":109},{"text":"الفصل العاشر: في مرضه ووفاته ومدة عمره ﷺ\nكان ابتداء مرض النبي - ﷺ- من صُدَاع عَرَض له وهو في بيت عائشة، ثم اشتدَّ به وهو في بيت مَيْمُونة، ثم استأذن نساءه أن يمرَّض في بيت عائشة، فأذِنَّ له، وكانت مدّة مرضه اثني عشر يومًا، وقيل: أربعة عشر يومًا، ومات يوم الاثنين ضحى من ربيع الأول سنة إحدى عشرة من الهجرة، وسنة ثلاث وأربعين وتسعمائة للإسكندر. فقيل: كان مستهله، وقيل: لليلتين خلتا منه، وقيل: لاثنتي عشرة خلت منه وهو الأكثر.\nودفن ليلة الأربعاء وسط اللّيل، وقيل: ليلة الثلاثاء، والأول أكثر.\nوصلَّى عليه المسلمون أرتالًا أفذاذًا لا يؤمُّهم أحد.\nودفن موضع موته في حُجْرة عائشة.\nفولد يوم الاثنين، وبُعث نبيًا يوم الاثنين، وخَرَج من مكة يوم الاثنين، ودخل المدينة يوم الاثنين، وقُبض يوم الاثنين.\nوغَسَلَهُ عليّ، والعَبَّاس، والفَضْل بن عبَّاس، وصَالح مولى النبيِّ - ﷺ-، وهو شُقْران. وقيل: كان معهم أسَامة بن زيد، وقيل: غيره.\nونزل لحده هؤلاء المذكورون، وقيل: كان معهم عبد الرحمن بن عوف، وقيل: غيره.\nوكان له من العمر يومئذ ثلاث وستون سنة، وقيل: خمس وستون سنة، وقيل: سبعون سنة والأول أكثر وأصح.\nوكانت مدة النبوة ثلاثة وعشرين سنة أو خمسًا وعشرين أو عشرين على الخلاف في مدة عمره - ﷺ-.","vol":"12","page":110},{"text":"<span data-type=\"title\" id=toc-2180>الباب الثاني: في ذكر جماعة من الأنبياء صلوات الله عليهم</span>\nجاءت أسماؤهم في الكتاب، وأضفنا إليهم من يتعلق بهم ممن جاء ذكره.\n<span data-type=\"title\" id=toc-2181>آدم</span>\nهو أبو البشر وأبو محمد آدم - صلوات الله وسلامه عليهما -. خلقه الله من تُرَاب وكَرّمه بأن أسْجَدَ له ملائكته.\nقال ابن أبي خَيْثَمة: منذ خلق الله آدم إلى أن بَعَثَ مُحَمَّدًا - ﷺ- خمسةُ آلاف وثمانمائة سنة، وقيل: أكثر من ذلك، وكان بينه وبين نُوح ﵇ ألف سنة ومائتا سنة.\nوعاش آدم تسعمائة سنة وستين.\nوكان الناس في حياته أهل مِلّة واحدة، متمسكين بالدِّين، تُصَافحهم الملائكة، وداموا على ذلك إلى أن رُفِعَ إدريس فاختلفوا (١) .\n_________\n(١) انظر طبقات ابن سعد ١ / ٢٥ - ٤٠.","vol":"12","page":111},{"text":"<span data-type=\"title\" id=toc-2182>إدريس</span>\nهو إدريس اسمه خَنُوخ: بفتح الخاء المعجمة، وضم النون وبخاء معجمة أخرى، وقيل: الأولى جاءت مهملة، والثانية معجمة، وقيل: هو أخنوخ بزيادة همزة قبل الخاء.\nوإدريس وخنوخ على الخلاف فيه اسمان أعجميان لا ينصرفان للعلمية والعُجمة (١)، وقيل: إنما سُمِّي إدريس لكثرة دراسته، فيكون عربيًّا، والأول أصح.\nكان مولده وآدم حيّ قبل أن يموت بمائة سنة، وهو أول نبيّ أُرسل (٢) بعد آدم (٣) وبعثه الله بعد موت آدم بمائتي سنة، وعاش في نبوته مائة سنة وخمس سنين، ⦗١١٢⦘ وأنزل الله عليه ثلاثين صحيفة، ثم رفعه الله مكانًا عليًّا، فقيل: إلى السماء الرابعة، وقيل: إلى السادسة، وقيل: إلى الجنَّة، ولا شيء أعلى من مكانها، وله يومئذ أربعمائة وخمس سنين. وكان خياطًا، وهو أوَّل من خطّ بالقلم، وأول من خاط الثِّياب ولبسها، وأول من نظر في علم النجوم والحساب. فلمّا رفعه الله اختلف النّاس بعده، وفتر الوحي إلى أن بعث الله نوحًا (٤) .\n_________\n(١) في خ: العجمية.\n(٢) في م: أرسل إليهم.\n(٣) بعد آدم سقطت من م.\n(٤) من م.","vol":"12","page":111},{"text":"<span data-type=\"title\" id=toc-2183>نوح</span>\nهو نُوح بن لَمْك، وقيل: ملكان بن متوشلخ بن إدريس، من أولي العَزْم من المرسلين، وهو أول المشرِّعين منهم في قول،\nبينه وبين آدم ألف سنة ومائتا سنة في قول، وهو آدم الثاني، لأن كل من كان معه في السَّفينة لم يعقّب، وجميع الناس بعده من أولاده الثلاثة (سام، وحام، ويافث) .\nوكانت مدة نبوته تسعمائة وخمسين سنة، وعاش بعد الغَرَق خمسين سنة، وقيل: مائتي سنة، وكانت مدة الطوفان ستة أشهر آخرها يوم عاشوراء. واستوت على جبل الجودي من أرض قَرْدَى (١) من بلد الجزيرة العُمَريَّة يومنا هذا وابتنى تحته مدينة ثمانين، وهي أول بنيةٍ بنيت بعد الطوفان وسميت ثمانين بعدد الذين كانوا معه في السفينة من الإنس (٢) .\nلَمْك: بفتح اللام، وسكون الميم، وبالكاف.\nومَلْكان: بفتح الميم، وسكون اللام، وبالنون.\nومُتَوَشْلِخ: بضم الميم، وفتح التاء فوقها نقطتان، وفتح الواو، وسكون الشين المعجمة، وكسر اللام، وبالخاء المعجمة.\n_________\n(١) في م: قرزى وهو خطأ، قال ياقوت في \" معجم البلدان \" ٤ / ٣٢٢: قردى: بالفتح ثم السكون ثم دال مهملة، والقصر. قردى وبازبدى قريتان قريبتان من جبل الجودي بالجزيرة وبقربها قرية الثمانين قرب جزيرة ابن عمر وعندها رست سفينة نوح ﵇ قال الشاعر:\nبقردى وبازبدى مصيف ومربع ... وعذب يحاكي السلسبيل بَرود\nوقال ابن الجزري: قردي في شرقي دجلة الجزيرة ومن أعمالها، تنسب إليها ولاية كبيرة نحو مائتي قرية منها الجودي وثمانين وغير ذلك.\n(٢) طبقات ابن سعد ١ / ٤٠.","vol":"12","page":112},{"text":"<span data-type=\"title\" id=toc-2184>سام</span>\nهو سام بن نوح، وهو أبو الأمم ما عدَا التُّرك، ومن هو من نوعهم، وما عدا السودان.\nوكان أحب أولاد نوح إليه، ودعا له بالبركة دون إخوته، وكان جميع الأنبياء من نسل سام. وكان لسام لمّا مات أبوه أربعمائة سنة، وعاش بعده مائتي سنة.","vol":"12","page":112},{"text":"<span data-type=\"title\" id=toc-2185>حام</span>\nحام: بالحاء المهملة، وهو ابن نوح، والسُّودَان جميعهم من نسله.","vol":"12","page":113},{"text":"<span data-type=\"title\" id=toc-2186>يافث</span>\nيافث بن نوح أبو الترك ويأجوج ومأجوج.\nوهو بالياء تحتها نقطتان، وكسر الفاء، وبالثاء المثلثة. ويقال: بالتاء فوقها نقطتان، ويقال: فيه يفث بحذف الألف، وبفتح الفاء.","vol":"12","page":113},{"text":"<span data-type=\"title\" id=toc-2187>إبراهيم</span>\nهو إبراهيم بن آزر، خليل الرَّحمن، من أولي العزم المرسلين، ويقال: إن اسم آزر تارح، بالتاء فوقها نقطتان، وفتح الراء، وبالحاء المهملة.\nأنزل الله تعالى عليه عشر صحف، كانت أمثالًا كلُّها، وكان بينه وبين نوح ألف سنة ومائة واثنان وأربعون سنة، وبين مولده وبين الهجرة ألفان وثمانمائة وثلاث وتسعون سنة، وعلى ما يوحيه تاريخ اليهود ألفان وأربعمائة واثنتان وثلاثون سنة، وعاش إبراهيم مائة وخمسًا وسبعين سنة، وقيل: مائتي سنة، ومات بالأرض المقدسة، وقبره بالمدينة المعروفة بالخليل من أرض فلسطين وبقرب بيت المقدس.\nوإبراهيم اسم عبرانيّ، وهو بلسانهم: إفراهام (١) .\nوآزر: بفتح الهمزة، وبفتح الزاي، وبعدها راء، ولا تنصرف هذه الأسماء للعلميَّة والعجمة.\n_________\n(١) طبقات ابن سعد ١ / ٤٦، وانظر كتاب \" إبراهيم أبو الأنبياء \" للأستاذ عباس محمود العقاد.","vol":"12","page":113},{"text":"<span data-type=\"title\" id=toc-2188>إسماعيل</span>\nهو إسماعيل بن إبراهيم الخليل، وهو أكبر أولاده وأبو العرب، ورسول الله - ﷺ- من أولاده، وأمُّه هَاجَرُ جارية لإبراهيم، يقال: إنها قبطية، نقله إبراهيم إلى مكة وهو رضيع، وقيل: كان له سنتان، وقيل: كان له أربع عشرة سنة، وولد قبل إسحاق أخيه بأربع عشرة سنة، ومات وله مائة وسبع وثلاثون سنة، وقيل: مائة وثلاثون. وكان له لمّا مات أبوه إبراهيم تسع وثمانون سنة. وكان بين وفاته وبين مولد النبيِّ - ﷺ- نحو من ألفين وستمائة سنة، واليهود ينقصون من ذلك نحوًا من أربعمائة سنة، وهو الذَّبيح في قول ويسمى «إعراق الثرى» وهو الذي بنى الكعبة مع أبيه إبراهيم (١) .\n_________\n(١) طبقات ابن سعد ١ / ٤٨.","vol":"12","page":113},{"text":"<span data-type=\"title\" id=toc-2189>إسحاق</span>\nهو إسحاق بن إبراهيم الخليل، وأمُّه سَارَة زوجة إبراهيم.\nولد بعد أخيه إسماعيل بأربع عشرة سنة، وهو الذَّبيح في قول (١) وعليه أهل الكتابين اليهود ⦗١١٤⦘ والنصارى.\nومن ولده الرُّوم، واليُّونان، والأرمن، ومن يجري مجراهم، وبنو إسرائيل، وعاش إسحاق مائة سنة وثمانين سنة، ومات بالأرض المقدسة، ودُفن عند أبيه إبراهيم.\n_________\n(١) لم يصح في ذلك حديث ولا أثر يمكن الاحتجاج به كما قال الألباني في \" الأحاديث الضعيفة \" رقم ⦗١١٤⦘ (٣٣٢) وقد أطال الحافظ ابن كثير في تفنيد هذا القول ورده في تفسيره ٦ / ٢٤ - ٣٢، وأصل هذا الزعم من الإسرائيليات التي روّجها كعب الأحبار وتلقفها منه بعض الصحابة والتابعين بنية حسنة ثم أشاعتها الشعوبية لما عزّ عليهم أن يكرم الله جدّ العرب إسماعيل ﵊ بهذه الكرامة، وممن رد هذا القول العلامة ابن القيم في \" زاد المعاد \" ١ / ٧١ - ٧٤ وكان مما قال: وأما القول بأنه إسحاق فباطل بأكثر من عشرين وجهًا، وسمعت شيخ الإسلام ابن تيمية قدس الله روحه يقول: هذا القول إنما هو متلقى عن أهل الكتاب مع أنه باطل بنص كتابهم فإن فيه: إن الله أمر إبراهيم أن يذبح ابنه بكره وفي لفظ وحيده، ولا يشك أهل الكتاب مع المسلمين أن إسماعيل هو بكر أولاده.","vol":"12","page":113},{"text":"<span data-type=\"title\" id=toc-2190>يعقوب</span>\nهو يَعْقوب بن إسحاق بن إبراهيم، وهو الذي يُسمى إسرائيل، ويقال: إنَّ معناه صَفْوَة الله، وهو أبو الأسباط، وهو أخو العيص. وقالوا: إنَّما سُمِّي يعقوب لأنه كان هو والعِيْص توأمين، فخرج من بطن أُمِّه آخذًا بعقب أخيه العيْص، وفي ذلك نظر، لأن هذا اشتقاق عربي ويعقوب اسم أعجمي، وإن كان قد وافق العربية في التسمية به لذكر الحَجَل. وعاش مائة وسبعًا وأربعين سنة، ومات بمصر، وأوصى أن يُحمل إلى الأرض المقدسة، ويدفن عند أبيه إسحاق، فحمله ابنه يوسف ودفنه عنده.","vol":"12","page":114},{"text":"<span data-type=\"title\" id=toc-2191>يوسف</span>\nهو يُوسُف الصِّدِّيق بن يعقوب بن إسحاق بن إبراهيم.\nقال رسولُ الله - ﷺ-: «إنَّ الكَريم ابن الكَريم ابن الكَريم ابن الكريم يوسف بن يَعقوب بن إسحاق بن إبراهيم» (١) كانت مُدَّة غَيْبَته عن أبيه أربعين سنة، وقيل: ثمانين، ومات وله مائة وعشرون سنة بمصر، وبينه وبين موسى أربعمائة سنة.\n_________\n(١) انظر تخريجه رقم (٥٢٥) و(٦٣٠٧) .","vol":"12","page":114},{"text":"<span data-type=\"title\" id=toc-2192>لوط</span>\nهو لُوط بن هَارَان بن تارح، وهَارَان هو أخو إبراهيم الخليل، ولوط ابن أخيه.\nآمن بإبراهيم وشخص معه مهاجرًا إلى الشام فنزل إبراهيم فلسطين وأنزل لوطًا الأردن فأرسله الله إلى أهل سَدُوم.\nهَارَان: بالراء، وبالنون.\nوتارح: بالتاء فوقها نقطتان، وفتح الراء، وبالحاء المهملة. ⦗١١٥⦘\nولوط: اسم عربي فيما يُقال.","vol":"12","page":114},{"text":"<span data-type=\"title\" id=toc-2193>موسى</span>\nهو موسى بن عِمْران من سبط لاوي بن يعقوب بن إسحاق بن إبراهيم الخليل.\nولد بأرض (١) مصر، ونشأ بها في زمن فِرْعَون ملك العمالقة، واسمه قابوس بن مُصْعَب، وبعده أخوه الوليد بن مصعب بن الرَّيَّان، وموسى من أولي العزم المرسلين. أنزل الله عليه التوراة في ألواح الزُّمُرّد، وبينه وبين آدم ثلاثة آلاف سنة وتسعمائة وثمان عشرة سنة. وبينه وبين إبراهيم خمسمائة وخمس وستون سنة، وقيل: سبعمائة، وبين وفاته وبين الهجرة ألفا سنة وثلاثمائة سنة وسبع وأربعون سنة، وعند اليهود ألف وثمانمائة واثنتان وتسعون سنة.\nوعاش موسى مائة وعشرين سنة، ومات بالأرض المقدسة في التِّيْه.\n_________\n(١) في خ: بديار.","vol":"12","page":115},{"text":"<span data-type=\"title\" id=toc-2194>يوشع</span>\nهو يُوشَع بن نُون بن إبراهيم بن يوسف بن يعقوب بن إسحاق بن إبراهيم (١) .\nوكان من أكبر أصحاب موسى ﵇، ومن آمن به وصدَّقه، ولم يزل معه إلى أن مات، وخَلَفَه في شريعته. فكان من أعظم أنبياء بني إسرائيل بعد موسى.\nيُوشَع: بضم الياء تحتها نقطتان، وفتح الشين المعجمة.\nونون: بضم النون الأولى وبعد الواو نون.\n_________\n(١) بن إسحاق بن إبراهيم: سقط من م.","vol":"12","page":115},{"text":"<span data-type=\"title\" id=toc-2195>أيوب</span>\nهو أيوب المُبْتَلى الصَّابر من ولد روم بن العِيْص بن إسحاق بن إبراهيم.\nوكانت أمُّه من أولاد لُوط بن هاران.\nاصطفاه الله ونبأه وبَسَط عليه من الدنيا مالًا وولدًا وكان عمره ثلاثة وستين سنة، وقيل أكثر من ذلك. وكانت مدة بلائه فيما قيل: سبع سنين.\nالعِيْصُ: بكسر العين المهملة، وسكون الياء تحتها نقطتان، والصاد المهملة، ويقال: عيصو، أو يقال: عيصا.","vol":"12","page":115},{"text":"<span data-type=\"title\" id=toc-2196>يونس</span>\nهو يُونُس بن مَتَّى: وقيل: مَتَّى أُمُّه، وهو الذي سمَّاه الله في كتابه ذا النُّون، حيث قال: ﴿وَذَا النُّونِ إذْ ذَّهَبَ مُغَاضِبًا فَظَنَّ أنْ لَّنْ نَّقْدِرَ عَلَيْهِ﴾ . [الأنبياء: ٨٧] .\nوكان (١) من الأسباط في زمن النبي شعيا النبيِّ - ﷺ-.\nأرسله الله إلى أهل ⦗١١٦⦘ نينوى من بلد الموصل، وقد ذهب قوم إلى أن نبوته كانت بعد خروجه من بطن الحُوت، وذهب آخرون إلى أنها كانت قبل الحوت.\n_________\n(١) وكان: ساقطة من م.","vol":"12","page":115},{"text":"<span data-type=\"title\" id=toc-2197>داود</span>\nهو دَاوُد بن إيشا من سبط يهوذا بن يعقوب بن إسحاق بن إبراهيم.\nجمع الله له بين النُّبُوة والمُلك بعد أن كان راعيًا. بينه وبين موسى خمسمائة وتسع وستون سنة، وقيل: تسع وسبعون، وعاش مائة سنة وأوصى إلى سُلَيمان.\nإيْشا: بكسر الهمزة، وسكون الياء تحتها نقطتان، وبالشين المعجمة.\nويهوذا: بفتح الياء تحتها نقطتان، وضم الهاء، وبالذال المعجمة.","vol":"12","page":116},{"text":"<span data-type=\"title\" id=toc-2198>سليمان</span>\nهو سُلَيْمان بن داود بن إيشا. لم يَبْلُغ أحد من الأنبياء ما بَلَغَ مُلكُه، فإن الله سبحانه سَخَّرَ له الإنسَ والجِنَّ، والطَّيْرَ، والوَحْشَ، والرِّيح. وآتاه ما لم يؤتِ أحدًا من العالمين.\nوورث أباه داود في المُلْك والنُّبُوة، وقام بشريعته. وكل نبيّ جاء من بعد موسى ممن بُعث أو لم يُبعث فإنما كان يقوم بشريعة موسى إلى أن بُعِثَ المسيح عيسى فنسخها. وبينه وبين الهجرة نحو من ألف وثمانمائة سنة، واليهود تقول: ألف وثلاثمائة واثنتان وستون سنة، وقيل: إن بين موته ومولد النبيِّ - ﷺ- نحوًا من ألف وسبعمائة سنة، واليهود تنقص منها ثلاثمائة. وعاش نيفًا وخمسين سنة.","vol":"12","page":116},{"text":"<span data-type=\"title\" id=toc-2199>عيسى</span>\nهو كَلِمَة الله المَسيح عيسى بن مريم بنت عِمْران من أولاد دَاوُد، وسبط يهوذا، وهو من أولي العزم المرسلين.\nأنزل الله عليه الإنجيل وأجرى على يده من المعجزات ما حَارَت له العُقول.\nوأرسله وله ثلاثون سنة ولم يُرسِل أحدًا كذلك، ورفعه إلى السماء وله ثلاث وثلاثون سنة، وبينه وبين إبراهيم ألفان وأربعمائة وتسعون سنة، وبينه وبين موسى ألف وتسعمائة وخمس وعشرون سنة. وبين مولده وبين الهجرة ستمائة وثلاثون سنة.\nوكان ظهوره لخمس وستين سنة مضت من سني الإسكندر (١) .\n_________\n(١) وانظر تفنيد من زعم أنه ابن الله تعالى الله عن ذلك علوًا كبيرًا: \" الفصل في الأهواء والملل والنحل \" لابن حزم، و\" الجواب الصحيح لمن بدل دين المسيح \" لشيخ الإسلام ابن تيمية، و\" هداية الحيارى \" لتلميذه ابن القيم، و\" إظهار الحق \" لرحمة الله الهندي، و\" العقائد الوثنية في الديانة النصرانية \" لمحمد طاهر التنير، و\" محاضرات في النصرانية \" لمحمد أبي زهرة. وقد كتب في سيرته ﷺ عبد الحميد جودة السحار كتابًا أسماه \" المسيح عيسى ابن مريم \"، وعباس محمود العقاد \" المسيح \" وغير ذلك.","vol":"12","page":116},{"text":"<span data-type=\"title\" id=toc-2200>يحيى</span>\nهو يحيى بن زكريا، من سبط يَهُوذا بن يعقوب بن إسحاق، وهو ابن خالة عيسى. وكان معه مرافقًا على دينه وشرعه، وهو أوّل من آمن به وصدَّقه، قيل: إن بينهما في المولد ستة أشهر. وسمَّاه الله يحيى ولم يُسَمِّ به غيره قبله، كما قال عزَّ من قائل: ﴿لَمْ نَجْعَلْ لَّهُ مِنْ قَبْلُ سَمِيًّا﴾ . [مريم: ٧] .\nوكان من أكبر الأنبياء وأزهدهم.\nقتله ملك من بني إسرائيل يومئذ، وذلك قبل أن يُرفع عيسى ﵇.","vol":"12","page":117},{"text":"<span data-type=\"title\" id=toc-2201>الخضر</span>\nهو بَلْيا بن مَلكان، وقيل: كليان بن مَلكان، من أولاد فارس في قول بعضهم، والخضر لقب له لأنه جلس على فروة بيضاء فصارت خضراء. وقيل: كان إذا صلى إخضرّ ما حوله، وهو صاحب موسى ﵇ الذي جاء ذِكْره في سورة الكهف. ويرد في كثير من أخباره أن كنيته أبو العباس وهو حيّ ولم يمت يسيح في الأرض ويظهر لكثير من أولياء الله تعالى (١) .\nبَلْيا: بفتح الباء الموحدة، وسكون اللام، وبالياء تحتها نقطتان.\nومَلْكَان: بفتح الميم، وسكون اللام.\nوكَلْيان: بفتح الكاف، وسكون اللام، وبالياء تحتها نقطتان.\n_________\n(١) فيما ذكره المصنف نظر وقد أنكر الإمام البخاري أن يكون باقيًا واستدل بالحديث: \" إن على رأس مئة سنة لا يبقى على وجه الأرض ممن هو عليها أحد \"، وهذا الحديث أخرجه هو في \" الصحيح \"، انظر \" الإصابة \" رقم (١٥٤٤)، و\" الزهر النظر في نبأ الخضر \" للحافظ ابن حجر العسقلاني، و\" المنار المنيف في الصحيح والضعيف \" رقم (١٢٣ - ١٣٤) طبعة الأستاذ أبي غدة.","vol":"12","page":117},{"text":"<span data-type=\"title\" id=toc-2202>حواء</span>\nحَوَّاء: بفتح الحاء المهملة، وتشديد الواو، والمدّ، أمُّ البشر، زوج آدم ﵇.\nقالوا: سمِّيت حواء لأنها خُلِقَت من حيّ، وذلك أنها خُلقت من ضِلْع من أضلاع آدم.","vol":"12","page":117},{"text":"<span data-type=\"title\" id=toc-2203>آسية</span>\nهي آسية بنت مُزَاحِم امرأة فرعون موسى - ﵇ -.\nكانت مؤمنة تُخفي إيمانها. أثنى الله تعالى عليها في كتابه بقوله: ﴿إذْ قَالَتْ رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ ونَجِّنِي مِنْ فِرْعَوْنَ وعَمَلِهِ ونَجِّنِي مِنَ القَوْمِ الظَّالِمِين﴾ . [التحريم: ١١] .","vol":"12","page":117},{"text":"<span data-type=\"title\" id=toc-2204>مريم</span>\nمريم بنت عِمْرَان أمُّ المسيح عيسى ﵇.\nحملت بعيسى ولها ثلاث عشرة سنة، وعاشت بعدما رُفِع ستًا وستِّين سنة.\nوماتت ولها مائة واثنتا عشرة سنة، ⦗١١٨⦘ وقيل: إنَّ النصارى يقولون: إنَّها عاشت بعد رفع المسيح ست سنين، وماتت ولها اثنتان وخمسون سنة، هذه التواريخ التي قد ذكرناها في سياق هذه الأسماء فيها اختلاف بين العلماء والأمم ما لا يكاد ينضبط، وإذا رجعنا إلى التحقيق فلا يكاد يقوم على صحتها بُرهان من نقل يُعتمد عليه، وحيث ذكرنا هذه الأسماء لم نَرَ أن نخليها من ذِكْر بعض ما قيل في تواريخها فذكرنا أقرب ما قيل فيها، وما هو أكثر تداولًا بين أهل السِّيَر والتَّواريخ والعهدة على القائلين، والله أعلم بالصواب في ذلك وسواه.","vol":"12","page":117},{"text":"الباب الثالث في ذِكْر العشرة من الصحابة المقطوع لهم بالجنة (١) ﵃\nوقبل الشُّروع في ذِكْرهم نبدأ بذِكِرْ مقدِّمة في ذِكْر الصَّحابة ومن يستحق منهم أن يُطلق عليه هذا الاسم، وذِكر مراتبهم، وما قيل في عددهم. فنقول: قد سبق في مقدمة كتابنا هذا إشارة إلى من يُطلق عليه اسم الصَّحابي، ونحن نزيده هاهنا بسطًا.\nقيل: إن سعيد بن المسيب كان لا يَعدُّ الصَّحَابيَّ إلا من أقام مع النبيِّ - ﷺ- سنة أو سنتين، أو غزا معه غزوة أو غزوتين.\nوقال غيره: كل من أدرك الحُلْمَ وقد رأى النبيِّ - ﷺ- وعقل أمر الدِّين فهو من الصحابة، ولو أنه صحب النبيَّ - ﷺ- ساعة واحدة.\nوقيل: من صحبه سنة أو شهرًا أو يومًا أو ساعة وهو مسلم، كبير أو صغير، فهو صحابيُّ.\nوالحقّ في ذلك أن اسم الصُّحبة في مقتضى اللُّغة يتناول كل من صحبه زمانًا قليلًا كان أو كثيرًا، إلا أن العرف المتداول بين الناس أنهم لا يُطلقون لفظ الصّحبة إلاَّ على من عُرِف بصحبة الإنسان ودام معه أو اشتهر بصحبته. كما يقال: عَلْقَمة صاحب ابن مسعود، وأبو يوسف صاحب أبي حنيفة، والمُزَنّي صاحب الشّافعي، والأكثر من العلماء على القول الأول، فيطلقون اسم الصحابي على من أسلم ورأى النبيَّ - ﷺ- وصحبه ولو أقلَّ شيء حتى أنهم قد عدُّوا جماعة ولدوا على عهد النبيِّ - ﷺ- من أبناء الصحابة ولم يَرَوْهُ في الصّحابة، وليس بشيء. ⦗١١٩⦘\nوأما مراتب الصَّحابة فعلى الإجمال أن المهاجرين أفضل من الأنصار، وأما على التفصيل فإن جماعة من سُبَّاق الأنصار أفضل من جماعة من متأخري المهاجرين، وإنَّما سُبَّاق المهاجرين أفضل من سُبَّاق الأنصار، ثم هم بعد ذلك متفاوتون، فَرُبَّ متأخر في الإسلام أفضل من متقدِّم عليه، مثل عمر بن الخطاب، وبلال بن رباح.\nوقد ذكر العلماء للصحابة ترتيبًا على طبقات:\nالطبقة الأولى: قوم أسلموا بمكَّة أول البَعْثِ، وهم سُبَّاق المسلمين، مثل خديجة بنت خويلد، وعلي بن أبي طالب، وأبي بكر الصِّدِّيق، وزيد بن حارثة، وبقية العشرة، ومن أسلم أولًا.\nقال الحاكم أبو عبد الله النيسابوري - ﵀ - (٢): لا أعلم خلافًا بين أصحاب التَّواريخ أن عليَّ بن أبي طالب أولهم إسلامًا، وإنَّما اختلفوا في بلوغه، وهل كان لما أسلم بالغًا أو صبيًا، والذي أجمع عليه المسلمون أن أوّل الناس إسلامًا خديجة زوج النبيِّ - ﷺ-، ثم قيل: إن أول من أسلم من الرِّجال أبو بكر الصِّدِّيق (٣)، ومن الصبيان عليّ، ومن العبيد زَيْد.\nالطبقة الثانية: أصحاب دار النَّدوة بعد إسلام عمر بن الخطَّاب، حمل النبي ﷺ ومن كان معه من المسلمين إلى دار الندوة، فأسلم لذلك جماعة من أهل مكة.\nالطبقة الثالثة: الذين هاجروا إلى الحبشة فِرارًا بدينهم من أذى المشركين أهل مكّة، منهم جعفر بن أبي طالب، وأبو سَلَمة بن عبد الأسد.\nالطبقة الرابعة: أصحاب العقبة الأولى، وهم سُبَّاق الأنصار إلى الإسلام، وكانوا ستة: أسعد بن زُرَارة، وعوف بن مالك، ورافع بن مالك بن العجلان، وقطبة بن عامر، وعقبة بن عامر بن نابي، وجابر بن عبد الله بن (٤) رِئاب، وليس بجابر بن عبد الله بن عمرو بن حرام. ⦗١٢٠⦘\nوأصحاب العقبة الثانية من العام المقبل، وكانوا اثني عشر وهم: أسعد بن زَرَارَة، وعوف ومعوّذ ابنا الحارث، ورافع بن مالك بن العجلان، وذكوان بن عبد القيس، وعُبادة بن الصَّامت، ويزيد بن ثعلبة، والعبَّاس بن عُبادة بن نضلة، وعقبة بن عامر، وقطبة بن عامر، وشهدها من الأوس حليفان لهم، أبو الهيثم بن التَّيِّهان، وعويم بن ساعدة، وبعض هؤلاء الاثني عشر كانوا من النُّقباء.\nالطبقة الخامسة: أصحاب العقبة الثالثة، وكانوا سبعين من الأنصار، منهم البراء بن مَعْرُور، وعبد الله بن عمرو بن حرام، وسعد بن عُبَادة، وسعد بن الرَّبيع، وعبد الله بن رواحة.\nوالطبقة السادسة: المهاجرون الذين وصلوا إلى النبيِّ - ﷺ- بعد هجرته وهو بـ «قبَاء» قبل أن يبني المسجد وينتقل إلى المدينة.\nالطبقة السابعة: أهل بدر الكبرى.\nالطبقة الثامنة: الذين هاجروا بين بدر والحُدَيبية.\nالطبقة التاسعة: أهل بيعة الرُّضوان الذين بايعوا بالحُدَيبية تحت الشَّجرة.\nالطبقة العاشرة: الّذين هاجروا بعد الحُدَيبية وقبل الفتح.\nالطبقة الحادية عشرة: الذين أسلموا يوم الفتح، وهم خلق كثير، فمنهم من أسلم طائعًا ومنهم من أسلم كارهًا ثم حَسُنَ إسلام بعضهم دون بعض، والله أعلم بهم.\nالطبقة الثانية عشر: صُبيان أدركوا النبيَّ - ﷺ-، ورأوه يوم الفتح وبعده في حجَّة الوداع، ثم انقطعت الهجرة بعد الفتح على الصّحيح من الأقوال.\nوأما عدد أصحاب النبيِّ - ﷺ- فمن رام حصر ذلك رام أمرًا بعيدًا، ولا يعلم ذلك حقيقة إلا الله ﷿ لكثرة من أسلم من أول البعث إلى أن مات رسولُ الله - ﷺ-، وذلك ثلاث وعشرون سنة، أو خمس وعشرون، وأقلُّه عشرون.\nوقد ورد أنه سار عام الفتح في عشرة آلاف من المقاتلة، وإلى حنين في اثني عشر ألفًا، وإلى حجّة الوداع في أربعين ألفًا، وإلى تبوك في سبعين ألفًا.\nوقد روي أنه قبض رسولُ الله - ﷺ- عن مائة ألف وأربعة وعشرين ألفًا، والله أعلم بحقيقة ذلك.\nوالذي جرت به عادة أهل العلم فيما صنَّفوه من كتب أسماء الصحابة أنهم ⦗١٢١⦘ يذكرون إما من اشتهر بالصُّحبة، أو من روى منهم عنه، أو من له ذِكر في حديث، أو بعض من رآه ممن هو مشهور ومعروف، ونحو ذلك من الرجال، والنساء، والصّبيان، والموالي، فهذا ما أردنا أن نبدأ بذِكره قبل ذِكر العشرة، فلنبدأ الآن بذكرهم - ﵃ -، وأولهم:\n_________\n(١) وقد أفرد المحب الطبري في مناقبهم كتابًا سماه \" الرياض النضرة في مناقب العشرة المبشرة \" وقد طبع الكتاب في حلب بعناية مؤرخ حلب الشيخ محمد الطباخ رحمه الله تعالى.\n(٢) والحاكم النيسابوري صاحب \" المستدرك \" معروف بتشيعه انظر كلامه في كتابه \" معرفة علوم الحديث \".\n(٣) الصديق: ساقطة من م.\n(٤) ابن: ساقطة من م.","vol":"12","page":118},{"text":"<span data-type=\"title\" id=toc-2206>أبو بكر الصديق</span>\nهو خليفة رسول الله - ﷺ-، أبو بكر عبد الله بن عُثمان - أبي قُحَافة - بن عامر بن عمرو بن كعب بن سعد بن تيم بن مُرَّة بن كعب بن لؤي بن غَالب بن فِهْر بن مالك بن النَّضر بن كنانة بن خزيمة بن مُدْرِكة بن إلياس بن مُضَر بن نِزار بن مَعَدِّ بن عدنان.\nوقيل: كان اسم أبي بكر عبد ربِّ الكعبة فسمَّاه النبيُّ - ﷺ- عبد الله، وإنما سُمِّي عتيقًا لأن النبيَّ - ﷺ- قال: «مَنْ أرَادَ أنْ يَنْظُرَ إلى عَتِيْقٍ مِنَ النَّارِ فَلْيَنْظُرْ إلى أبي بَكْر» (١) .\nوقيل: إنه اسم سمّته به أمُّه، وقيل: بل سُمِّي به لجمال وجهه.\nوأمُّه أمُّ الخَير سَلْمَى بنت صخر بن عامر بن كعب بن سعد. وماتت هي وأبوه مسلمين. شهد مع النبيِّ - ﷺ- المشاهد كلَّها، ولم يُفارقه في جاهلية ولا إسلام.\nوهو أول الرِّجال إسلامًا، وأسلم على يده عُثمان بن عفان، وطلحة بن عُبيد الله، والزُّبير بن العوام، وسعد بن أبي وقّاص، وعبد الرحمن بن عوف.\nوكان أبيض، نحيفًا، خفيف العارضين، معروق الوجه، غائر العينين، ناتئ الجبهة، عاري الأشاجع، يخضب بالحناء والكتم، له ولأبويه وولده وولد ولده صحبة، ولم يجتمع هذا لأحد من الصحابة، تولَّى الخلافة يوم الثلاثاء لثلاث عشرة خلت من ربيع الأول سنة إحدى عشرة، وهو ثاني يوم مات النبيُّ - ﷺ-.\nوكان مولده بمكّة بعد الفيل بسنتين وأربعة أشهر إلا أيامًا. ⦗١٢٢⦘\nومات بالمدينة ليلة الثلاثاء لثمان بقين من جُمادى الآخرة سنة ثلاث عشرة بين المغرب والعشاء وله من العمر ثلاث وستون سنة، وقيل: خمس وستون، والأول أصح.\nوأوصى أن تغسله زوجته أسماء بنت عميس، فغسَّلته، وصلى عليه عمر بن الخطاب، ودفن في الحجرة إلى جانب النبي - ﷺ-، وقيل: إنه غسل في يوم بارد فحُم خمسة عشرة يومًا ومات، وقيل: في سبب موته غير ذلك. وكانت خلافته سنتين وأربعة أشهر، يلقى آباء النبي - ﷺ- في مُرة بن كعب.\nروى عنه عمر بن الخطاب، وعبد الله بن عباس، وابن عمر، وابن عمرو، وأنس بن مالك، وأبو هريرة، والبراء بن عازب، وزيد بن ثابت، وعائشة، وقيس بن أبي حازم، وغير هؤلاء من الصحابة والتابعين، ولم يرو عنه من الحديث إلا القليل لقلة مدته بعد النبي - ﷺ- (٢) .\n_________\n(١) من حديث عائشة ﵂. قال الهيثمي في \" المجمع \" ٩ / ٤٠ - ٤١: قلت بعضه رواه الترمذي، رواه أبو يعلى، وفيه صالح بن موسى الطلحي، وهو ضعيف. اهـ. وللحديث شواهد. وانظر في \" المجمع \".\n(٢) وممن أفرد سيرته في مصنف مستقل الأستاذ علي الطنطاوي في كتابه \" أبو بكر الصديق \"، ومحمد رضا في كتابه \" أبو بكر الصديق \".","vol":"12","page":121},{"text":"<span data-type=\"title\" id=toc-2207>عمر بن الخطاب الفاروق</span>\nهو أمير المؤمنين أبو حفص عمر بن الخطاب بن نُفَيل بن عبد العزَّى بن رياح بن عبد الله بن قرط بن رزاح بن عدي بن كعب بن لؤي بن غالب العدوي القرشي، وتمام النسب تقدم في أبي بكر. وأمه حَنْتَمة بنت هاشم بن المغيرة بن عبد الله بن عمر بن مخزوم، ويعرف هاشم بذي الرمحين.\nقال الأمير ابن ماكولا: ومن قال فيه بنت هشام فقد أخطأ. أسلم سنة ست من النبوة، وقيل: سنة خمس بعد أربعين رجلًا، وإحدى عشرة امرأة، ويقال: به تمت الأربعون، ⦗١٢٣⦘ وظهر الإسلام يوم إسلامه وسمي الفاروق لذلك. وشهد المشاهد كلها مع النبي - ﷺ-، وهو أول خليفة دعي بأمير المؤمنين، وأول من كتب التاريخ للمسلمين، وأول من جمع القرآن في الصحف (١)، وأول من جمع الناس على قيام رمضان.\nكان أبيض تعلوه حمرة، وقيل: آدم طوالًا أصلع، شديد حمرة العينين، في عارضيه خفة، أعسر يسر، يخضب بالحناء والكتم. قام بالأمر بعد موت أبي بكر بعهده إليه، ونصِّه عليه.\nوطعنه أبو لؤلؤة غلام المغيرة بن شعبة مصدر الحاج بالمدينة يوم الأربعاء لأربع بقين من ذي الحجة سنة ثلاث وعشرين، ودفن يوم الأحد غرة المحرم سنة أربع وعشرين وله من العمر ثلاث وستون سنة، وقيل: تسع وخمسون، وقيل: ثمان وخمسون، وقيل: ست وخمسون، وقيل: إحدى وستون. وكانت خلافته عشر سنين ونصف ﵁، وصلى عليه صهيب، ودفن إلى جانب أبي بكر الصديق، يلقى آباء النبي - ﷺ- في كعب بن لؤي.\nروى عنه: أبو بكر، وباقي العشرة، وابنه عبد الله، وأبو هريرة، وابن عباس، وابن الزبير، وأنس بن مالك، وعلقمة بن وقاص الليثي، ومالك بن أوس بن الحدثان، وغيرهم من الصحابة والتابعين.\nنُفَيل: بضم النون، وفتح الفاء.\nورياح: بكسر الراء، وبالياء تحتها نقطتان، وبالحاء المهملة.\nوقرط: بضم القاف، وسكون الراء، وبالطاء.\nورزاح: بفتح الراء، وبالزاي.\nوحنتمة: بفتح الحاء المهملة، وسكون النون، وفتح التاء فوقها نقطتان. ⦗١٢٤⦘\nوالحدثان: بفتح الحاء المهملة، وفتح الدال المهملة، وبالثاء المثلثة (٢) .\n_________\n(١) هذا وهم من المصنف فأبو بكر ﵁ هو أول من جمع القرآن بإشارة من عمر ﵁.\n(٢) وممن أفرد في سيرته في كتاب أبو الفرج ابن الجوزي في كتابه \" عمر بن الخطاب \"، وعلي الطنطاوي في كتابه \" أخبار عمر \".","vol":"12","page":122},{"text":"<span data-type=\"title\" id=toc-2208>عثمان ذو النورين</span>\nهو أمير المؤمنين أبو عبد الله وأبو عمرو، عثمان بن عفان بن أبي العاص بن أمية بن عبد شمس بن عبد مناف بن قصي بن كلاب الأموي القرشي. يقال: إنه (١) كان يكنى في الجاهلية أبا عمرو، فلما ولدت له رقية بنت النبي - ﷺ- عبد الله اكتنى به. وأمه أروى بنت كريز بن ربيعة بن حبيب بن عبد شمس، أسلمت. وكان إسلام عثمان في أول الإسلام على يد أبي بكر قبل دخول النبي - ﷺ- دار الأرقم. وهاجر إلى الحبشة الهجرتين، ولم يشهد بدرًا لأنه تخلف يمرِّض رقية بنت النبي - ﷺ-. وضرب له النبي - ﷺ- فيها بسهم، ولم يشهد بالحديبية بيعة الرضوان لأن النبي - ﷺ- كان بعثه إِلى مكة في أمر الصُّلح فلمَّا كانت البيعة ضرب النَّبيِّ - ﷺ - يده على يده وقال: «هذه لعثمان» (٢) . وسُمي ذا النورين لجمعه بين بنتي رسول الله - ﷺ- رقية وأم كلثوم. كان أبيض ربعة، وقيل: أسمر، رقيق البشرة، حسن الوجه، بعيد ما بين المنكبين، كثير شعر الرأس، عظيم اللحية يصفِّرها.\nاستخلف أول يوم من المحرم سنة أربع وعشرين، وقُتِلَ يوم الجمعة لثمان عشرة خلت من ذي الحجة سنة خمس وثلاثين، وقيل: لثلاث عشرة خلت منه، وقيل: لثلاث بقين.\nقتله الأسود التُّجيبي من أهل مصر، وقيل غيره. ودفن ليلة السبت بالبقيع. وقيل: إن قبره خارج البقيع في أقصاه. وله يومئذ من العمر اثنتان وثمانون سنة، وقيل: ثمان وثمانون، وقيل: تسعون. وصلى عليه حكيم بن حزام، وقيل: الزبير بن العوام، وقيل: جبير بن مطعم. وكانت خلافته اثنتي عشرة سنة إلا أيامًا.\nيلقى آباء النبي - ﷺ- في عبد مناف. ⦗١٢٥⦘ روى عنه ابن الزبير، وأنس بن مالك، وزيد بن خالد الجهني، وأبان ابنه، وحُمران مولاه، ومروان بن الحكم، وأبو عبد الرحمن السلمي، وغيرهم.\nكريز: بضم الكاف، وفتح الراء، وبالزاي.\nوالتجيبي: بضم التاء، فوقها نقطتان، وكسر الجيم، وسكون الياء، وبعدها باء موحدة.\nوحِزام: بكسر الحاء المهملة، وبالزاي.\nوجبير: بضم الجيم، وفتح الباء الموحدة، وسكون الياء (٣) .\n_________\n(١) إنه ساقطة من م.\n(٢) انظر الحديث رقم (٦٤٧٦) .\n(٣) انظر في سيرته \" عثمان بن عفان \" للشيخ صادق عرجون فقد فند كل بهتان رمي به عثمان ﵁.","vol":"12","page":124},{"text":"<span data-type=\"title\" id=toc-2209>علي المُرْتَضى</span>\nهو أمير المؤمنين أبو الحسن وأبو تُراب، علي بن أبي طالب. واسم أبي طالب عبد مناف بن عبد المطلب بن هاشم بن عبد مناف، الهاشمي القرشي. وأمه فاطمة بنت أسد بن هاشم. أسلمت وهاجرت. وهو أول من أسلم من الذكور في أكثر الأقوال، وقد اختلف في سنِّه يومئذ، فقيل كان له خمس عشرة سنة، وقيل: ست عشرة، وقيل: أربع عشرة، وقيل: ثلاث عشرة سنة، وقيل: ثمان سنين، وقيل: سبع سنين، وقيل: عشر سنين. شهد مع النبي - ﷺ- المشاهد كلها غير تبوك، فإنه خلفه في أهله، وفيها قال له: «أَلا تَرْضَى أَنْ تَكُوْنَ مِنّي بِمَنْزِلَةِ هَارُوْنَ مِنْ مُوْسَى» (١) .\nكان آدم، شديد الأُدمة، عظيم العينين، أقرب إلى القصر من الطول، ذا بطن. كثير الشعر، عريض اللحية، أصلع، أبيض الرأس، لم يصفه أحد بالخضاب إلا نادرًا. استخلف يوم قتل عثمان، وهو يوم الجمعة لثمان عشرة خلت من ذي الحجة سنة خمس وثلاثين، وضربه عبد الرحمن بن ملجم المرادي بالكوفة صبيحة الجمعة، لسبع عشرة ليلة خلت من شهر رمضان سنة أربعين، ومات بعد ثلاث ليال من ضربته وقيل: ضرب ليلة إحدى وعشرين، ومات ليلة الأحد، وقيل: يوم الأحد. ⦗١٢٦⦘ وغسله ابناه الحسن والحسين، وعبد الله بن جعفر. وصلى عليه الحسن، ودفن سحرًا، وله من العمر ثلاث وستون سنة، وقيل: خمس وستون سنة، وقيل: سبع، وقيل: ثمان وخمسون. وكانت خلافته أربع سنين وتسعة أشهر وأيامًا. يلقى النبي - ﷺ- في عبد المطلب.\nروى عنه بنوه الحسن، والحسين، ومحمد، وعبد الله بن عباس، وعبد الله بن جعفر، وابن المسيب، وأبو عبد الرحمن السلمي، وزيد بن وهب، وخلق كثير من الصحابة والتابعين.\n_________\n(١) انظر \" تخريج الحديث \" رقم (٦٤٨٩) المتقدم.","vol":"12","page":125},{"text":"<span data-type=\"title\" id=toc-2210>طلحة</span>\nهو أبو محمد طلحة بن عُبَيْد الله بن عُثمان بن عمرو بن كعب بن سعد بن تيم بن مرة بن كعب بن لؤي بن غالب التيمي القرشي. وأمه الصَّعْبة بنت عبد الله بن عبَّاد الحضرمي، أخت العلاء بن الحضرمي، أسلمت وأسلم طلحة قديمًا على يد أبي بكر الصديق، وشهد المشاهد كلها غير بدر لأن النبي - ﷺ- كان نفذه مع سعيد بن زيد يتعرفان خبر العير التي كانت لقريش مع أبي سفيان بن حرب، فعادا يوم اللقاء ببدر. ووقى النبي - ﷺ- يوم أحد بيده فشلت أصبعه، وجرح يومئذ أربعًا وعشرين جراحة، وقيل: كانت فيه خمس وسبعون بين طعنة، وضربة ورمية.\nوسماه النبي - ﷺ- يوم أحد «طلحة الخير» . وسماه يوم غزوة ذات العسرة «طلحة الفياض»، ويوم حنين «طلحة الجود» . وكان آدم، كثير الشعر، ليس بالجعد القطط ولا بالسبط، حسن الوجه، دقيق العرنين، لا يغير شعره. وقتل في وقعة الجمل يوم الخميس لعشر بقين من جمادى الآخرة سنة ست وثلاثين، يقال: إن مروان بن الحكم قتله، وقيل: أصابه سهم في حلقه. ودفن بالبصرة وله أربع وستون سنة، وقيل: اثنتان وستون، وقيل: ستون. يلقى النبي - ﷺ- في مرة بن كعب. روى عنه السائب بن يزيد، وعبد الرحمن بن عثمان بن عبد الله التيمي، وأبو عثمان النهدي، وقيس بن أبي حازم، وموسى بن طلحة، وغيرهم.\nالصعبة: بفتح الصاد المهملة، وسكون العين المهملة، والباء الموحدة.\nوعباد: بفتح العين المهملة، وتشديد الباء الموحدة. ⦗١٢٧⦘\nوالفياض: بفتح الفاء، وتشديد الياء تحتها نقطتان، والضاد المعجمة.\nوحازم: بالحاء المهملة، والزاي.","vol":"12","page":126},{"text":"<span data-type=\"title\" id=toc-2211>الزُّبير</span>\nهو أبو عبد الله الزبير بن العوام بن خويلد بن أسد بن عبد العزى بن قصي بن كلاب بن مرة بن كعب بن لؤي بن غالب الأسدي القرشي. أمه صفية بنت عبد المطلب عمة النبي - ﷺ-. أسلمت وأسلم هو قديمًا على يد أبي بكر الصديق وهو ابن ست عشرة سنة، فعذبه عمه بالدخان ليترك الإسلام فلم يفعل. وهاجر إلى أرض الحبشة الهجرتين، وشهد المشاهد كلها مع النبي - ﷺ-. وهو أول من سَلَّ السيف في سبيل الله. وثبت مع النبي - ﷺ- يوم أحد. كان أبيض طويلًا، ويقال: لم يكن بالطويل ولا بالقصير، يميل إلى الخفة في اللحم. ويقال: كان أسمر، كثير الشعر، خفيف العارضين قتله عمير بن جرموز بسفوان من أرض البصرة سنة ست وثلاثين وله أربع وستون سنة، وقيل: ستون سنة، وقيل: بضع وخمسون، ودفن بوادي السِّباع، ثم حول إلى البصرة، وقبره مشهور بها. يلقى النبي - ﷺ- في قصي بن كلاب. روى عنه ابناه عبد الله، وعروة، وغيرهما.\nخويلد: بضم الخاء المعجمة، وفتح الواو.\nوعمير: مصغر.\nوجرموز: بضم الجيم، وسكون الراء، وضم الميم، وبالزاي.\nوَسَفوان: بفتح السين المهملة، وفتح الفاء، وبالنون.","vol":"12","page":127},{"text":"<span data-type=\"title\" id=toc-2212>سعد</span>\nهو أبو إسحاق سعد بن أبي وقاص، واسم أبي وقاص مالك بن وهيب، ويقال: أهيب بن عبد مناف بن زهرة بن كلاب بن مرة بن كعب بن لؤي بن غالب الزهري القرشي. وأمه حمنة بنت سفيان، وقيل: بنت أبي سفيان بن عبد شمس بن عبد مناف. أسلم قديمًا على يد أبي بكر الصديق، وهو ابن سبع عشرة سنة، وقال: كنت ثالث الإسلام، وأنا أول من رمى بسهم في سبيل الله. ⦗١٢٨⦘ شهد المشاهد كلها مع النبي - ﷺ- كان قصيرًا، غليظًا، ذا هامة. شئن الأصابع، آدم، أفطس، أشعر الجسد.\nمات في قصره بالعقيق قريبًا من المدينة، فحمل على رقاب الرجال إلى المدينة، وصلى عليه مروان بن الحكم، وهو يومئذ والي المدينة، ودفن بالبقيع، سنة خمس وخمسين، وقيل: سنة سبع وخمسين، وقيل: سنة ثمان وخمسين، وله بضع وسبعون سنة، وقيل: اثنتان وثمانون. وهو آخر العشرة موتًا، ولاه عمر وعثمان الكوفة.\nيلقى آباء النبي - ﷺ- في كلاب بن مرة.\nروى عنه: عبد الله بن عمر، وجابر بن سمرة، وعامر، ومحمد، ومصعب بنوه، وإبراهيم بن عبد الرحمن بن عوف، وابن المسيب، وأبو عثمان النهدي، وقيس بن أبي حازم.\nوقَّاص: بفتح الواو، وتشديد القاف، وبالصاد المهملة.\nووهيب: بضم الواو، وفتح الهاء، وسكون الياء، وبعدها باء موحدة، وأهيب مثله إلا أنهم أبدلوا الواو همزة.\nوحمنة: بفتح الحاء المهملة، وسكون الميم، وبالنون.","vol":"12","page":127},{"text":"<span data-type=\"title\" id=toc-2213>سعيد</span>\nهو أبو الأعور سعيد بن زيد بن عمرو بن نفيل بن عبد العُزى العدوي القرشي. وقد مر تمام النسب في اسم (١) عمر بن الخطاب.\nوأمه فاطمة بنت بعجة بن أمية من خزاعة. أسلم قديمًا قبل أن يدخل النبي - ﷺ- دار الأرقم، وشهد المشاهد كلها مع النبي - ﷺ- غير بدر فإنه كان مع طلحة بن عبيد الله يطلبان خبر عير قريش. وضرب له النبي - ﷺ- بسهم.\nكان آدم، طوالًا، أشعر. مات بالعقيق قريبًا من المدينة، فحمل إليها ودفن بها سنة إحدى وخمسين، وقيل: سنة اثنتين وخمسين، وله بضع وسبعون سنة، وقيل: مات بالكوفة، ودفن بها. ⦗١٢٩⦘\nيلقى آباء النبي - ﷺ- في كعب بن لؤي.\nروى عنه عمرو (٢) بن حريث، وعروة بن الزبير، وقيس بن أبي حازم، وعباس بن سهل بن سعد.\nنُفَيل: بضم النون، وفتح الفاء.\nوبعجة: بفتح الباء الموحدة، وسكون العين المهملة، وبالجيم.\nوحُريث: بضم الحاء المهملة، وفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\n_________\n(١) اسم: ساقطة من م.\n(٢) في م: عمر وما أثبتناه هو الموافق لما في \" الجرح والتعديل \".","vol":"12","page":128},{"text":"<span data-type=\"title\" id=toc-2214>عبد الرحمن</span>\nهو أبو محمد عبد الرحمن بن عوف بن عبد عوف بن الحارث بن زهرة بن كلاب بن مرة بن كعب بن لؤي بن غالب الزهري القرشي. كان اسمه في الجاهلية عبد عمرو فسمَّاه النبي - ﷺ- عبد الرحمن. وأمه الشفاء بنت عوف بن عبد الحارث بن زهرة، أسلمت وهاجرت. وأسلم هو قديمًا على يد أبي بكر الصديق وهاجر إلى الحبشة الهجرتين، وشهد المشاهد كلها مع النبي - ﷺ-، وثبت يوم أحد، وصلى النبي - ﷺ- خلفه في غزوة تبوك، وأتم ما فاته. كان طويلًا، رقيق البشرة، أبيض، مشربًا حمرة، ضخم الكفين، أقنى. وقيل: كان ساقط الثنيتين، أعرج، أصيب يوم أحد، وجرح عشرين جراحة أو أكثر، فأصابه بعضها في رجله فعرج. ولد بعد الفيل بعشر سنين، ومات سنة اثنتين وثلاثين ودفن بالبقيع، وله اثنتان وسبعون سنة، وقيل: خمس وسبعون، وقيل: ثمان وسبعون.\nيلقى آباء النبي - ﷺ- في كلاب بن مرة.\nروى عنه: ابن عباس، وابنه إبراهيم، وبجالة بن عبد.\nالشفاء: بكسر الشين المعجمة، وبالفاء.\nوبجالة: بفتح الباء الموحدة، وتخفيف الجيم. ⦗١٣٠⦘\nوعبد: بسكون الباء الموحدة.","vol":"12","page":129},{"text":"<span data-type=\"title\" id=toc-2215>أبو عُبَيْدة</span>\nهو عامر بن عبد الله بن الجراح بن هلال بن أهيب بن ضبة بن الحارث بن فهر بن مالك بن النضر بن كنانة الفهري القرشي، أمين هذه الأمة. أسلم مع عثمان بن مظعون، وهاجر إلى الحبشة الهجرة الثانية، وشهد المشاهد كلها مع النبي - ﷺ-، وثبت معه يوم أحد، ونزع الحلقتين اللتين دخلتا في وجه رسول الله - ﷺ- يوم أحد من حلق المغفر بفيه فوقعت ثنيتاه. كان طوالًا، معروق الوجه، خفيف اللحية. مات في طاعون عمواس (١) بالأردن سنة ثماني عشرة، ودفن ببيسان، وصلى عليه معاذ بن جبل، وهو ابن ثمان وخمسين سنة.\nيلقى آباء النبي - ﷺ- في فهر بن مالك.\nروى عنه: جابر بن عبد الله، وأبو أمامة الباهلي، وأبو ثعلبة الخشني، وسمرة بن جندب، وغيرهم.\nأهيب: بضم الهمزة، وفتح الهاء، وسكون الياء تحتها نقطتان، وبعدها باء موحدة.\nوضبة: بفتح الضاد المعجمة، وتشديد الباء الموحدة.\nوالنضر: بفتح النون، وسكون الضاد المعجمة.\nومظعون: بفتح الميم، وبالظاء المعجمة، والعين المهملة.\nوعَمَوَاس (١): بفتح العين المهملة، وفتح الميم، وقد تسكن، وبالسين المهملة: اسم موضع.\nوبيسان: بفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وبالسين المهملة، والنون، مدينة بالأردن معروفة.\nوالأردن: بضم الهمزة، وسكون الراء، وضم الدال المهملة، وتشديد النون: نهر معروف، ومنه بحيرة طبرية يجتاز بالغور.\n_________\n(١) في م: عمراس، وهو خطأ.","vol":"12","page":130},{"text":"<span data-type=\"title\" id=toc-2216>الباب الرابع في ذِكر الصحابة ﵃ ذَكَرِهم وأنثاهم </span>(١)\nومن بعدهم من التابعين وغيرهم ممن له ذكر أو رواية في كتابنا هذا وذكر من ورد اسمه من جاهلي أو قديم أو اسم قبيلة أو كنية أو ابن أو لقب أو نسب مرتبًا على حروف المعجم\nوقد قسمنا كل حرف من الحروف إلى فصول اقتضاها ما ورد فيه من الأسماء.\nفالفصل الأول منها في الأسماء، وفيه قسمان.\nالقسم الأول: في الرجال، والقسم الثاني: في النساء، وكل قسم منهما أو أحدهما ينقسم إلى فرعين أو ثلاثة.\nفالفرع الأول في أسماء الصحابة، والفرع الثاني في أسماء التابعين فمن بعدهم،\nوالفرع الثالث في أسماء جماعة غير من ورد في الفرعين المقدَّمين من جاهلي أو قديم أو غيره، وربما جاء في آحاد الحروف من النساء واحدة أو اثنتان، فنضيفها إلى أسماء الرجال آخرًا ولا نفرد لها فصلًا.\nوالفصل الثاني من الحرف يشتمل على الكنى، فإن كان ينقسم إلى ما انقسم إليه الفصل الأول، قسمناه، وإلا سردناه فصلًا واحدًا.\nوالفصل الثالث يشتمل على الأبناء ويجري حكمه مجرى فصل الكنى.\nوالفصل الرابع يشتمل على الألقاب إن كان في الحرف ألقاب، وهو قليل،\n_________\n(١) قال مُعِدُّ الكتاب للشاملة:تراجم الباب مرقمة في هذا الكتاب الإلكتروني، أما المطبوعة (التتمة ط: دار الفكر، تحقيق بشير عيون) فليس فيها أرقام للتراجم","vol":"12","page":131},{"text":"وربما جاء من الألقاب اللقب الواحد أو الاثنان، فأضفناه إلى فصل الكنى، لأنه أشبه به\nوالفصل الخامس يشتمل على الأنساب، إما إلى قبيلة، أو بلد، أو صنعة، أو أب، أو غير ذلك.\nوقد التزمنا في ترتيب الأسماء والكنى والألقاب، والأنساب، تقديم الحرف الأول من ترتيب حروف المعجم ووضعها بعد الابتداء بالحرف الذي هو أول الكلمة، ثم نلتزم ذلك في الحرف الثاني والثالث إن أمكن، فإن استوت الأسماء اعتمدنا ذلك في الآباء، فإن استووا التزمناه في الأجداد ولا نعتبر بمن تقدم زمانه منهم، ولا من تأخر ولا نقدم المفضول على الأفضل بل نقف مع الحرف، وكذلك فعلنا\nفي الكنى والأبناء، والتزمنا الاسم الذي أضيف إليه الأب والابن، كما تراه مفصلًا مرتبًا إن شاء الله تعالى.","vol":"12","page":132},{"text":"<span data-type=\"title\" id=toc-2217>حرف الهمزة </span>ويشتمل على خمسة فصول\n<span data-type=\"title\" id=toc-2218>الفصل الأول في الأسماء </span>وفيه قسمان.\n<span data-type=\"title\" id=toc-2219>القسم الأول في الرجال </span>وفيه ثلاث فروع.\n<span data-type=\"title\" id=toc-2220>الفرع الأول في الصحابة</span>\n<span data-type=\"title\" id=toc-2221>[١] أبَانُ بن سَعيد</span>\nهو أبو سعيد أبانُ بن سعيد بن العاص بن أميَّة بن عبد شمس بن عبد مناف الأموي القُرَشيّ، أسلم بين الحديبية وخيبر، وكان هاجر وهو مشرك إلى الحبشة مع أخيه عمرو وهو مسلم، وأمَّره رسول الله - ﷺ- على بعض سراياه، واستعمله على البحرين بّرها وبحرها لمّا عزل العلاء بن الحضرمي عنها (١)، ولم يزل عليها إلى أن توفي رسول الله - ﷺ-، وهو الذي أجار عثمان بن عفان لما بعثه رسول الله - ﷺ- إلى مكة زمن الحديبية، وحمله على فرس حتى دخل مكة، وقال له: أقبل وأدبر ولا تخف أحدًا بنو سعيد أعزةُ الحرم. ⦗١٣٦⦘ له ذكر في قسمة الغنائم من كتاب الجهاد (٢)، وقتل يوم أجنادين في سنة ثلاث عشرة في (٣) خلافة أبي بكر الصديق، وقيل: قتل يوم اليرموك سنة خمس عشرة في خلافة عمر، وقيل: قتل يوم مرج الصُفّر سنة أربع عشرة، وقيل: مات سنة تسع وعشرين، والأول أكثر وأصح.\nأبانُ: بفتح الهمزة، وتخفيف الباء الموحدة، وبالنون.\nوأجنادين: بالجيم، والنون، وفتح الدال المهملة، وسكون الياء تحتها نقطتان، وبعدها نون أخرى.\nواليرمُوك: بفتح الياء، تحتها نقطتان، وسكون الرَّاء، وضم الميم، وبالكاف.\nوالصُّفَّر: بضم الصاد المهملة، وتشديد الفاء، وبالراء وهي مواضع (٤) بالشام قريبًا من دمشق، كان فيها حرب شديد بين المسلمين والرُّوم.\n_________\n(١) عنها: من م.\n(٢) انظر الحديث رقم (١١٧٣) .\n(٣) في م: من.\n(٤) كذا في م وخ، وصوابه موضع.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١) نسب قريش ص (١٧٤-١٧٥) وتاريخ خليفة بن خياط ص (١٢٠، ١٣١) ومشاهير علماء الأمصار ص (١٩) وتاريخ مولد العلماء ووفياتهم لابن زبر ص (٣٨) والاستيعاب (١/١١٩) وتلقيح فهوم أهل الأثر ص (١٥٩) وأسد الغابة (١/٤٦-٤٨) ومختصر تاريخ دمشق (٣/٣٣٣-٣٣٩) وتجريد أسماء الصحابة (١/١) وسير أعلام النبلاء (١/٢٦١) والوافي (٥/٢٩٩) والإصابة (١/٦١) .","vol":"12","page":135},{"text":"<span data-type=\"title\" id=toc-2222>[٢] إبراهيم بن محمد</span>\nهو إبراهيم بن رسول الله - ﷺ-، وقد تقدَّم ذِكره في أولاد النَّبيِّ - ﷺ- في الباب الأول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢) معجم البلدان (١/١٠٣) والروض المعطار ص (١٢) .","vol":"12","page":136},{"text":"<span data-type=\"title\" id=toc-2223>[٣] إبراهيم بن أبي موسى</span>\nهو إبراهيم بن أبي موسى عبد الله بن قيس بن سُلَيم الأشعري.\nله رؤية. سماه النبيُّ - ﷺ- وله ذِكْر في كتاب الأسماء من حرف الهمزة.\nقال أبو موسى: ولد لي غلام فأتيت به النبيَّ - ﷺ- فسمَّاه إبراهيم وحنَّكه بتمرة (١) .\nروى عنه عامر بن شراحيل الشعبي، والحكم بن عتبة.\nسليم: بضم السين المهملة، وفتح اللام.\nوشَرَاحيل: بفتح الشين المعجمة، وكسر الحاء المهملة، وباللام.\nوعُتبة: بضم العين المهملة، وفتح التاء فوقها نقطتان، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n(١) انظر تخريج الحديث رقم (١٥٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣) تهذيب الكمال (١/٥٧)، تهذيب التهذيب (١/٣٥)، تقريب التهذيب (١/٣٧) خلاصة تهذيب الكمال (١/٤٨)، الكاشف (١/٨٥)، الجرح والتعديل (٢/٣١٤) لسان الميزان (٢/٧٠) .","vol":"12","page":136},{"text":"<span data-type=\"title\" id=toc-2224>[٤] أُبيُّ بن كَعب</span>\nهو أبو المُنذر وأبو الطفيل أُبيّ بن كعب بن المنذر، وقيل: ابن كعب بن قيس بن عبيد بن زيد بن معاوية بن عمرو بن مالك بن النجار - واسم النجار تيم اللات - بن ثعلبة بن عمرو بن الخزرج الأكبر الأنصاري الخزرجي المعاوي، وبنو معاوية بن عمرو يعرفون ببني حديلة، وهي أمُّهم ينسبون إليها، شهد أُبيّ العقبة الثانية، وبايع النبيَّ - ﷺ- بها فيمن بايعه من سُبّاق الأنصار، ثم شهد بدرًا وما بعدها من المشاهد، وكان يكتب للنبيِّ - ﷺ- الوحي، وهو أحدُ الستة الذين حفظوا القرآن على عهد رسول الله - ﷺ- وأحد الفقهاء الذين كانوا يُفتون على عهد رسول اللهﷺ- وكان أقرأ الصحابة لكتاب الله ﷿، كناه النبي - ﷺ- أبا المنذر، وكناهُ عمر بن الخطاب أبا الطُّفيل، وسمّاه النبيُّ - ﷺ- سيد الأنصار، وسمَّاه عمر سيد المسلمين. مات بالمدينة سنة تسع عشرة، وقيل: سنة عشرين، وقيل: سنة اثنتين وعشرين، في خلافة عمر، وقيل: سنة اثنتين وثلاثين في خلافة عثمان، والأول أكثر وأصح.\nروى عنه ابنه الطفيل، وعبادة بن الصامت، وعبد الله بن عباس، وأنس بن مالك، وعبد الرحمن بن أبي ليلى، وأبو عثمان النهدي.\nأُبيّ: بضم الهمزة، وفتح الباء الموحدة، وتشديد الياء.\nوحُدَيله: بضم الحاء المهملة، وفتح الدال المهملة، وسكون الياء تحتها نقطتان، وباللام.\nوالنَّهْدي: بفتح النون، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤) أسد الغابة (ت٢٢)، تهذيب التهذيب: (١/١٨٧) تقريب التهذيب (١/٤٨) الإصابة (١/١٦) ت، النقات (٣/٥)، تاريخ ابن معين (٦٤/١٥) الجرح والتعديل (٢/٢٩) سير أعلام النبلاء: (١/٣٨٩)، مشاهير علماء الأمصار: (١٢) تلقيح الفهوم: (٣٦٤)، أسماء الصحابة الرواة: (٢٥) .","vol":"12","page":137},{"text":"<span data-type=\"title\" id=toc-2225>[٥] أُبي بن عِمارة</span>\nهو أُبي بن عمارة الأنصاري، ويقال: عُمارة. صلى النبيُّ - ﷺ- في بيت أبيه عمارَة القبلتين. أدخله أبو زُرْعة في مسند المصريين، له عنده حديث واحد وهو معلول، وفي إسناده اضطراب.\nولم يذكره البخاري في «التاريخ» وهو غير مشهور. روى عنه أيوب بن قطن وعبادة بن نُسَي.\nعِمارة: بكسر العين وضمها.\nوقطَن: بفتح القاف، وفتح الطاء المهملة، وبالنون.\nوعُبادة: بضم العين، وتخفيف الباء الموحدة.\nونُسَي: بضم النون، وفتح السين المهملة، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥) تهذيب الكمال: (١/٦٩)، تهذيب التهذيب (١/١٨٧)، تقريب التهذيب (١/٤٨) الكاشف: (١/١٩٨) الجرح والتعديل (٢/٢٩٠) أسماء الصحابة الرواة (ت٥١٥) أسد الغابة (ت٣١)، الاستيعاب: (ت٧٠)، المعرفة والتاريخ: (١/٣١٦) التبصرة والتذكرة: (٣/٣٣٤)، أعيان الشيعة: (٢/٤٥٤) الإصابة: (ت٢٩) الثقات: (٣/٩٦) الوافي بالوفيات: (٦/١٩٢) .","vol":"12","page":137},{"text":"<span data-type=\"title\" id=toc-2226>[٦] أبيض بن حَمّال</span>\nهو أبيض بن حمَّال المأربيُّ السَّبَئيّ، وفد على النبي - ﷺ- وله صحبة، نزل اليمن، روى عنه: شمير بن عبد المدان، وقيل: شمير بن حمل، وهو قليل الحديث.\nحمَّال: بفتح الحاء المهملة، وتشديد الميم.\nومأْرِب: بفتح الميم، وسكون الهمزة، وكسر الراء، وبالباء: مدينة باليمن قريبًا (١) من صنعاء.\nالسبئي: بفتح السين المهملة، وفتح الباء الموحدة وهمزة مكسورة.\nوشُمَير: بضم الشين المعجمة، وفتح الميم وسكون الياء، وبالراء.\nوحَمَل: بفتح الحاء المهملة، وفتح الميم.\n_________\n(١) في م: قريبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦) تهذيب التهذيب: (١/١٨٨)، تقريب التهذيب: (١/٤٩)، الجرح والتعديل (٢/٣١١) أسماء الصحابة الرواة (٢٠٠)، أسد الغابة، (١/٥٨)، الإصابة: (١/١٤) نقعة الصديان: (ت٢١٤) .","vol":"12","page":138},{"text":"<span data-type=\"title\" id=toc-2227>[٧] أحمد بن حَفْص</span>\nهو أبو عمرو، وقيل: أبو عمر، أحمد بن حفص بن المغيرة بن عبد الله بن عمر بن مخزوم القُرشيُّ المخزومي، وقيل: اسمه عبد الحميد، وفي نسخة عبد المجيد، وقيل: اسمه كنيته، والذي جاء في الرواية أبو عمرو بن حفص بن المغيرة، له ذكر في حديث فاطمة بنت قيس في كتاب العدة (١) وقد ورد في اسمه واسم أبيه خلاف لاختلاف طرق الحديث، بعثه رسول الله - ﷺ- مع علي بن أبي طالب حين بعثه أميرًا على اليمن. روى عنه عمر بن الخطاب.\n_________\n(١) انظر الحديث رقم (٥٩٧٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧) تهذيب التهذيب: (١/٢٥) تقريب التهذيب: (٢/٤٥٤) .","vol":"12","page":138},{"text":"<span data-type=\"title\" id=toc-2228>[٨] أحْمَرُ بن جزْء</span>\nهو أبو جزْء أحمر بن جزْء بن شِهاب بن جزْء بن ثعلبة بن زيد بن مالك بن سِنان السَّدوسي الرَّبعي، نسبه البخاري وقيل: إن جزء جدّه، وبه عرف، واسم أبيه سواء. وقال ابن عبد البر: هو أحمر بن جزء بن معاوية بن سُليم مولى الحارث السَّدُوسي.\nعداده في أهل البصرة.\nروى عنه الحسن البصري. قال ابن عبد البر: لم يرو عنه غيره فيما علمت. ⦗١٣٩⦘\nأحْمَرُ: بالحاء المهملة والراء.\nجزْء: بفتح الجيم، وسكون الزاي وبعدها همزة، وقيل: بفتح الجيم، وكسر الزاي، وسكون الياء. وأهل الحديث (١) يقولون: بكسر الجيم وسكون الزاي.\nوالرَّبَعي: بفتح الراء وفتح الباء الموحدة.\nوالسدوسي: بفتح السين المهملة الأولى وضم الدال المهملة.\n_________\n(١) الحديث: سقطت من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨) تهذيب التهذيب: (١/١٩٠)، تقريب التهذيب: (١/٤٩)، الجرح والتعديل: (٢/٣٤٣)، الإكمال: (١/١٨)، مشاهير علماء الأمصار: (٢٦٠)، معجم رجال الحديث (٢/٢٧٠) .","vol":"12","page":138},{"text":"<span data-type=\"title\" id=toc-2229>[٩] أسامة بن أخدَري</span>\nهو أسامة بن أخدري الشَّقَري التميمي البصري، في إسناد حديثه وصحة صحبته مقال.\nروى عنه بشير بن ميمون، وهو ابن أخيه وهو من المقلين، له حديث واحد في تغيير الأسماء.\nأخْدَري: بفتح الهمزة، وسكون الخاء المعجمة، وفتح الدال، وكسر الراء، وتشديد الياء.\nالشقري: بفتح الشين المعجمة، وفتح القاف، وكسر الراء، وتشديد الياء.\nبَشِير: بفتح الباء الموحدة وكسر الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩) تهذيب التهذيب: (١/٢٠٦)، تقريب التهذيب: (١/٥٢)، الجرح والتعديل: (٢/٢٨٣) الثقات: (٣/٣) .","vol":"12","page":139},{"text":"<span data-type=\"title\" id=toc-2230>[١٠] أسَامَة بن زيد</span>\nهو أبو محمد، ويقال: أبو زيد، ويقال: أبو يزيد، ويقال: أبو خارجة، أُسامة بن زيد بن حارثة بن شراحيل بن كعب بن عبد العزَّى بن يزيد بن امرئ القيس بن عامر، من ولد أسلُم بن الحاف بن قُضاعة القُضاعي. أمُّه أمُّ أيمن واسمها بركة، وهي حاضنة رسول الله - ﷺ-، وكانت مولاة لأبيه عبد الله بن عبد المطلب، وأسامة مولى رسول الله - ﷺ- وابن مولاه و«حِبُّه وابن حِبِّه» (١)، استعمله رسول الله - ﷺ- وهو ابن ثمان عشرة سنة، وقُبض النبيُّ - ﷺ- وهو ابن عشرين سنة، وقيل: ابن ثمان عشرة سنة، وقيل: ابن تسع عشرة سنة.\nونزل وادي القرى، وتوفي به بعد قتل عثمان، وقيل: مات في آخر أيام مُعاوية، وقيل: مات بالمدينة في آخر سنة أربعين بعد قتل عليِّ، وقيل: مات بالجرف (٢) وحمل إلى المدينة، وقيل: مات سنة ثمان أو تسع وخمسين، وقيل: سنة أربع وخمسين. ⦗١٤٠⦘ قال ابن عبد البر: وهو عندي أصح.\nروى عنه ابن عبَّاس، وعمرو بن عثمان، وإبراهيم بن سعد بن أبي وقاص، وعرْوةُ بن الزُّبير، وأبو عثمان النهديّ، وعبيد الله بن عبد الله.\nخارجَة: بالخاء المعجمة، والجيم.\nوشَرَاحيل: بالشين المعجمة، والحاء المهملة المكسورة. وأسلُم: بضم اللام.\nالحافِ: بالحاء المهملة وكسر الفاء.\n_________\n(١) انظر الحديث رقم (٦٥٧٢) .\n(٢) الجرف: قال ياقوت ٢ / ١٢٨: موضع على ثلاثة أميال من المدينة نحو الشام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠) تهذيب الكمال: (١/٧٦)، تهذيب التهذيب: (١/٢٠٨)، تقريب التهذيب (١/٥٢) الكاشف: (١/١٠٤)، تاريخ ابن معين: (٦/٢٢)، تاريخ البخاري الكبير: (٢/٢٠) الجرح والتعديل: (٢/٢٨٣)، أسماء الصحابة الرواة (٣٣) سير أعلام النبلاء (٢/٤٩٦)، أسد الغابة: (١/٧٩) .","vol":"12","page":139},{"text":"<span data-type=\"title\" id=toc-2231>[١١] أسامة بن شريك</span>\nهو أسامة بن شريك الذُّبْياني الثَّعلبي، قيل: هو من بني ثعلبة بن سعد، وقيل: من بني ثعلبة بن بكر بن وائل، وقيل: من بني ثعلبة بن يربُوع. حديثه في الكوفيين، وعداده فيهم. واشتهر بالرواية عنه (١) زياد بن علاقة. وروى عنه علي بن الأقمر، وحبيب بن أبي ثابت.\nشريك: بفتح الشين المعجمة، وكسر الراء.\nوعِلاقة: بكسر العين المهملة، وتخفيف اللام وبالقاف.\n_________\n(١) في م: عند.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١) تهذيب التهذيب: (١/٢١٠)، تقريب التهذيب: (١/٥٣)، الجرح والتعديل: (٢/٢٨٣) الثقات: (٣/٢)، المدخل إلى السنن: (ص ٦٥٧) .","vol":"12","page":140},{"text":"<span data-type=\"title\" id=toc-2232>[١٢] أسامة بن عُمَير</span>\nهو أُسامة بن عمير بن عامر بن عمير بن عبد الله من بني لحيان بن هذيل الهذلي والد أبي المليح، وقال ابن عبد البر: هو أسامة بن عمير بن عامر بن أُقيشر، واسم أُقيشر عويمر الهُذلي من ولد كبير بن هند بن طابخة بن لحيان بن هُذيل. عدادُه في أهل البصرة. روى عنه ابنه أبو المليح.\nعُمير: تصغير عمَرو.\nولِحْيان: بكسر اللام وسكون الحاء المهملة وتخفيف الياء تحتها نقطتان.\nوالمليح: بفتح الميم وكسر اللام وبالحاء المهملة.\n⦗١٤١⦘\nوأُقَيْشِر: بضم الهمزة، وفتح القاف، وسكون الياء تحتها نقطتان، وكسر الشين المعجمة وبالراء.\nوكبير: ضد صغير.\nوطابخة: بكسر الباء الموحدة وبالخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢) تهذيب التهذيب (١/٢١٠)، تقريب التهذيب (١/٥٣)، الجرح والتعديل، (٢/٢٨٣) الثقات (٣/٣) .","vol":"12","page":140},{"text":"<span data-type=\"title\" id=toc-2233>[١٣] أسعد بن زُرارَة</span>\nهو أبو أُمامة أسعد بن زُرارَة بن عُدس بن عبيد بن ثعلبة بن غنم بن مالك بن النجار الأنصاري الخزرجي، غلبت عليه كنيته، شهد العقبة الأولى والثانية وبايع فيهما، وكانت العقبة الأولى في ستة نفر أو سبعة والثانية في اثني عشر رجلًا، والثالثة في سبعين وهو نقيب بني ساعدة، ويقال: إنه أول من بايع النبيَّ - ﷺ- ليلة العقبة، وكان أول من جمع الأنصار بالمدينة قبل مقدم النبيّ - ﷺ-، مات قبل بدر أيام بناء مسجد رسول الله - ﷺ-، أخذته الذبحة والمسجد يبنى فكواه رسول الله - ﷺ- ومات في تلك الأيام، وذلك في سنة إحدى، وقيل: على رأس ستة أشهر من الهجرة.\nأُمامَة: بضم الهمزة وتخفيف الميمين.\nوزُرارة: بضم الزاي وتخفيف الرائين.\nوعُدَس: بضم العين المهملة وفتح الدال المهملة وبالسين المهملة.\nوغنْم: بفتح الغين المعجمة وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣) تعجيل المنفعة: (٣٢)، الجرح والتعديل: (٢/٣٤٤)، الثقات: (٣/١) سير أعلام النبلاء (١/٢٩٩)، أسد الغابة: (٦/١٦)، أسماء الصحابة الرواة: (٥٠٦) الإصابة: (٧/٩) .","vol":"12","page":141},{"text":"<span data-type=\"title\" id=toc-2234>[١٤] أسعد بن سَهْل</span>\nهو أبو أمامة أسعد بن سهل بن حنيف بن واهب بن عُكَيم بن ثعلبة بن الحارث الحارثي الأنصاري الأوسي، وهو مشهور بكنيته. ولد على عهد النبيِّ - ﷺ- قبل وفاته بعامين، ويقال (١): إنه سمّاه باسم جده لأمِّه أسعد بن زرارة، وكنَّاهُ بكنيته، ولم يسمع منه شيئًا لصغره، ولذلك قد ذكره بعضهم في الذين بعد الصحابة، وأثبته ابن عبد البر في جملة الصحابة، ثم قال: وهو أحد الجلِّة من العلماء من كبار التَّابعين بالمدينة، سمع أباه، وأبا سعيد الخدري، وابن عبَّاس، وغيرهم، مات سنة مائة، وروى عنه: محمد وَسهل ابناه، والزُّهري، ويحيى بن سعيد. ⦗١٤٢⦘\nحُنيف: بضم الحاء المهملة، وفتح النون، وسكون الياء.\nوعكيم: بضم العين المهملة وفتح الكاف وسكون الياء تحتها نقطتان.\n_________\n(١) في م: وقيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤) تهذيب التهذيب: (١/٢٦٣)، تعجيل الثقات: (٣/٢٠)، الجرح والتعديل: (٢/٣٤٤) الكنى للإمام مسلم: (٨٥)، الجامع في الرجال: (٢٣٦)، جامع الرواة ط: (٩٠) أعيان الشيعة: (٣/٢٩٧)، تهذيب تاريخ دمشق: (٣/٧)، سير الأعلام: (٣/١٧) .","vol":"12","page":141},{"text":"<span data-type=\"title\" id=toc-2235>[١٥] أسلم مولى النَّبي - ﷺ</span>-.\nهو أبو رافع أسلم مولى النبيِّ - ﷺ-. قاله مصعب، وقال يحيى بن معين: اسمه إبراهيم، وقيل: ثابت، وقيل: يزيد، والأول أشهر وأصح، وغلبت عليه كنيته، كان قبطيًا، وكان للعباس فوهبه للنبيِّ - ﷺ- فلما بشر النبي - ﷺ- بإسلام العباس أعتقه. شهد أحدًا وما بعدها من المشاهد ولم يشهد بدرًا، وكان (١) إسلامه قبلها لأنه كان مقيمًا بمكة فيما ذكروا، وقيل: إنه شهد بدرًا، وزوّجه النبيُّ - ﷺ- مولاته فولدت له عبيد الله.\nروى عنه ابناه عبد الله والحسين، والحسن، وعطاء بن يَسار، وسعيد المقبري، مات قبل قتل عثمان بيسير، وقيل: مات في خلافة علي.\n_________\n(١) في م: وإن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥) تهذيب التهذيب: (١/٢٦٧)، تقريب التهذيب: (١/٦٤)، الجرح والتعديل: (٢/٣٠٦) .","vol":"12","page":142},{"text":"<span data-type=\"title\" id=toc-2236>[١٦] أسمر بن مُضَرِّس</span>\nهو أسمر بن مضرِّس الطّائي، يقال: إنه أخو عروة بن مضرس، عداده في أعراب البصرة. روت عنه ابنته عقيلة، وقال أبو حاتم: هو أعرابي وابنته أعرابية.\nمُضَرِّس: بضم الميم وفتح الضاد المعجمة وتشديد الراء المكسورة.\nوعقيلة: بفتح العين المهملة وكسر القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦) تهذيب الكمال: (١/١١١)، تهذيب التهذيب: (١/٣٣٨)، تقريب التهذيب: (١/٧٥، ٧٦)، الكاشف: (١/١٣٠)، الجرح والتعديل: (٢/١٣٠٣) الثقات: (٣/١٨)، الوافي بالوفيات: (٩/٦٢)، أسد الغابة: (١/١٠٥) طبقات بن سعد: (٧/٥١)، أسماء الصحابة الرواة: (٩٠٨) .","vol":"12","page":142},{"text":"<span data-type=\"title\" id=toc-2237>[١٧] أُسَيْد بن حُضَير</span>\nهو أبو يحيى، ويقال: أبو عيسى، ويقال أبو عتيك، ويقال أبو الحصين، [[ويقال: أبو الحضير]] والأول أشهر. أُسيد بن حضير بن سِماك بن عتيك بن رافع بن امرئ القيس بن زيد بن ⦗١٤٣⦘ عبد الأشهل بن جشم بن الحارث بن الخزرج بن عمرو بن مالك بن الأوس الأنصاري الأشهَلي الأوسي. أسلم قبل سعد بن مُعاذ علي يد مُصْعَب بن عُمير، وكان ممن شهد العقبة الثانية، وهو من النُّقباء ليلة العقبة، وكان بين العقبتين سنة، شهد بدرًا وما بعدها من المشاهد، وقيل: لم يشهد بدرًا وآخى رسول الله - ﷺ- بينه وبين زيد بن حارثة.\nروى عنه أنس بن مالك، وأبو سعيد الخدري، وعائشة، مات بالمدينة سنة عشرين، وقيل: سنة إحدى وعشرين وحملَ عمر بن الخطاب جنازته مع من حملها، وصلَّى عليه ودُفن بالبقيع.\nعَتيك: بفتح العين المهملة، وكسر التاء فوقها نقطتان والكاف.\nوالحُصين: بضم الحاء المهملة، وفتح الصَّاد المهملة، وبياء بعدها نون، وحُضير بوزنه إلا أنه بالضاد المعجمة وبالراء.\nقال ابن عبد البر: وأظن الأول تصحيفًا.\nوأسيد: تصغير أسد.\nوسِماك: بكسر السين المهملة والكاف.\nوجُشَم: بضم الجيم وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧) تهذيب الكمال: (١/١١٣)، تهذيب التهذيب: (١/٣٤٧)، تقريب التهذيب: (١/٧٨) خلاصة تهذيب الكمال: (١/٩٨)، الكاشف، (١/١٣٣)، تاريخ البخاري الكببير: (٢/٤٧) الجرح والتعديل: (٢/١١٦٣)، أسماء الصحابة الرواة: (١٣٣)، البداية والنهاية (٧/١٠١)، سير الأعلام: (١/٢٩٩)، طبقات ابن سعد: (٢/٣٧، ٣٨، ٣٩، ٦٥، ٦٨، ١٣٥، ١٥٠، -٣، /٤٤، ١٩٩، ٤٢٠، ٤٣٢، ٤٣٤، ٤٣٧،) الواني بالوفيات: (١/٩٨) الثقات: (٣/٦)، أسد الغابة: (١ /١١٨) .","vol":"12","page":142},{"text":"<span data-type=\"title\" id=toc-2238>[١٨] أُسَيد بن ظُهَيْر</span>\nهو أبو ثابت أُسَيْد بن ظُهَيْر بن رافع بن عدي بن زيد بن عمرو بن زيد بن جُشم بن حارثة بن الحارث بن الخزرج بن عمرو بن مالك بن الأوس الحارثي الأنصاري الأوسي المدني، شهد الخندق، وكان أبوه من كبار الصحابة ممن شهد العقبة. قال الحاكم أبو أحمد: لا نعرف لأُسَيْد بن ظُهَيْر شيئًا يصح غير حديث واحد في الصلاة في مسجد قُباء (١) . وكان محمد بن يحيى الذهلي ينكر أن يكون لأسيد صحبة. والأول أصح وأكثر.\nروى عنه ابنه رافع، ومجاهد، وعِكرمة بن خالد، وأبو الأبرد مولى بني خطْمة. ومات في أيام عبد الملك بن مروان.\nثابت: بالثاء المثلثة والباء الموحدة والتاء فوقها نقطتان. وأُسَيْد: تصغير أسد.\n⦗١٤٤⦘\nوظُهَيْر: تصغير ظهر، بالظاء المعجمة المفتوحة (٢)، وتزيد بفتح التاء فوقها نقطتان وكسر الزاي. وجُشَم: بضم الجيم، وفتح الشين المعجمة.\nوالأبْرَد: بفتح الهمزة وسكون الباء الموحدة، وبالراء والدال المهملة.\nوخَطْمة: بفتح الخاء المعجمة وسكون الطاء المهملة.\n_________\n(١) انظر الحديث رقم (٦٩٦٦) . وانظر \" تهذيب الكمال \" ٣ / ٢٥٦.\n(٢) في \" أسد الغابة \" ١ / ١١٤: ظهير بضم الظاء المعجمة وفتح الهاء.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨) تهذيب التهذيب: (١/٣٤٩)، تقريب التهذيب: (١/٧٨)، أسماء الصحابة الرواة: (٤٤٦)، الثقات: (٣/٧)، الإكمال: (١/٦٧) .","vol":"12","page":143},{"text":"<span data-type=\"title\" id=toc-2239>[١٩] أُسَيْرُ بن عرْوة</span>\nهو أسير بن عروة بن سواد بن الهيثم بن ظَفَر الأنصاري الظَّفَري من بني أُبَيْرِقَ كان اتُّهم بالنِّفاق. له ذكر في تفسير سورة النساء في حديث بني أُبيرِق (١) كان رجلًا منطقيًا ظريفًا حلو الكلام.\nأُسَيْرُ: بضم الهمزة وفتح السين المهملة وسكون الياء تحتها نقطتان وبالراء.\nوسواد: ضد بياض. وظَفَر: بفتح الظاء المعجمة وفتح الفاء.\nوأُبَيْرق: بضم الهمزة وفتح الباء الموحدة وسكون الياء وكسر الراء وبالقاف.\n_________\n(١) انظر الحديث رقم (٥٨٧)، وقد وقع هناك مصحفًا بالدال وصوابه بالراء كما ها هنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩) الاستيعاب (١ /٩٩-١٠٠) وأسد الغابة (١/١١٥) تجريد أسماء الصحابة (١/٢٢) الوافي (٩/٢٦٢-٢٦٣) الإصابة (١/٥٠) .","vol":"12","page":144},{"text":"<span data-type=\"title\" id=toc-2240>[٢٠] أشعث بن قيس</span>\nهو أبو محمد أشعث بن قيس بن معدي كرْب بن معاوية بن جَبَلَة بن عدي بن ربيعة بن معاوية بن الحارث الأصغر بن الحارث الأكبر بن معاوية بن ثور الكِنْدي. قدم على النبيِّ - ﷺ- في وفد كِنْدة. وكان رئيسهم، وذلك في سنة عشر، كان رئيسًا في الجاهلية مُطَاعًا في قومه. وكان وجيهًا في الإسلام، وارتد عن الإسلام لما مات النبِّيُّ - ﷺ-. ثم راجع الإسلام في خلافة أبي بكر، وخرج مع سعد بن أبي وقاص إلى العراق، فشهد القادسية، والمدائن، وجلولاء، ونهاوند. نزل الكوفة، ومات بها سنة أربعين، وصلَّى عليه الحسن بن علي بن أبي طالب وهو بها أيام صَالَحَ معاوية بن أبي سُفيان.\nوقيل: مات سنة اثنتين وأربعين.\nروى عنه: محمد ابنه، وقيس بن أبي حازم، وأبو وائل، والشعبي، وإبراهيم النخعي، وعبد الرحمن بن عدي الكندي.\nأشعَث: بالشين المعجمة، والثاء المثلثة.\nوجبَلة: بفتح الجيم وفتح الباء الموحدة.\nثور: بفتح الثاء المثلثة.\nوحازم: بالحاء المهملة والزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠) تهذيب الكمال: (١/١٨٧)، تهذيب التهذيب: (١/٣٥٩)، تقريب التهذيب: (١/٨٠)، خلاصة تهذيب الكمال: (١/١٠٠)، الكاشف: (١/١٣٥)، تاريخ البخاري الكبير: (١/٤٣٤)، تاريخ البخاري الصغير: (١٢، ٥٦، ١١١)، الجرح والتعديل: (٢/٢٧٦)، الثقات: (٣/١٣)، الوافي بالوفيات: (٩/٢٧٤) سير الاعلام: (٢/٣٧)، طبقات ابن سعد: (٣/٣٦، ٣٧، ٦/٤١٥)، البداية والنهاية (٢/٢٢٣/ ٧٢-٢٩٨) أسماء الصحابة الرواة: (٢٠٢) .","vol":"12","page":144},{"text":"<span data-type=\"title\" id=toc-2241>[٢١] أَشيم الضِّبَابي</span>\nهو أشْيَم الضِّبَابي. له ذكر في حديث الضحاك بن سفيان ⦗١٤٥⦘ في الدِّيَّات (١) أنه قال لعمر بن الخطاب: إن رسول الله - ﷺ- كتب إليَّ أنْ أورِّث امرأة أَشْيَم الضِّبَابي من ديَّة زوجها. وكان قتل أشْيَم خطأ.\nأشْيَم: بفتح الهمزة وسكون الشين المعجمة وفتح الياء تحتها نقطتان.\nوالضِّبَابي: بكسر الضاد المعجمة، وتخفيف الباء الموحدة الأولى.\n_________\n(١) انظر الحديث رقم (٢٥٢٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١) الاستيعاب (١/١٣٨) أسد الغابة (١/١١٩) تهذيب الأسماء واللغات ١/١٢٣)، تجريد أسماء الصحابة (١/٢٤) الإصابة (١/٥٢) .","vol":"12","page":144},{"text":"<span data-type=\"title\" id=toc-2242>[٢٢] أَصْرَم</span>\nهو أَصْرَم الشَّقَري. كان من النَّفر الذين قدموا على النبي - ﷺ- من بني شَقِرة (١)، فقال له: «ما اسمك»؟ فقال أَصْرَم. قال: «أنت زرعة»؛ ودعا له (٢) .\nروى حديثه أسامة بن أخْدَري.\nأصرَم: بفتح الهمزة وسكون الصاد المهملة وبالراء.\nالشَقَري: بفتح الشين المعجمة، وفتح القاف، وبالراء.\nوشَقِرة: بفتح الشين وكسر القاف.\nوأخْدَرِي: بفتح الهمزة وسكون الخاء المعجمة وفتح الدال المهملة.\n_________\n(١) في م: ؤشقرة.\n(٢) انظر الحديث رقم (١٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢) طبقات خليفة (٤٣، ١٧٩) معرفة الصحابة (٢/٤٢٥) الاستيعاب (١/١٤١) أسد الغابة (١/١٢٠) تجريد أسماء الصحابة (١/٢٤)، الوافي (٩/٢٨٤) الإصابة (١/٣١) (٥٣) .","vol":"12","page":145},{"text":"<span data-type=\"title\" id=toc-2243>[٢٣] أَغَرّ مُزَيْنَة</span>\nهو الأغر المزَني. عِداده في أهل الكوفة، وقيل في أهل البصرة.\nروى عنه ابن عمر، ومعاوية بن قُرَّة المُزني.\nأغرّ: بفتح الهمزة، وفتح الغين المعجمة، وتشديد الراء.\nوقُرَّة: بضم القاف وتشديد الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣) طبقات خليفة (٣٩، ١٢٨)، التاريخ الكبير (٢/٤٣-٤٤)، الجرح والتعديل (٢/٣٠٨)، تاريخ الصحابة (٣٦) معرفة الصحابة (٢/٤٠٢-٤٠٣)، حلية الأولياء (١/٣٤٩)، الاستيعاب (١/١٠٢) الجمع (٤٨)، أسد الغابة (١/١٢٤- ١٢٥)،تهذيب الكمال (٣/٣١٥ - ٣١٧)، تجريد أسماء الصحابة (١/٢٥) الوافي (٩/٢٩٣) الخلاصة (١/١٠٢) الإصابة (١/٥٥-٥٦)، تهذيب التهذيب (١/٣٦٥) .","vol":"12","page":145},{"text":"<span data-type=\"title\" id=toc-2244>[٢٤] الأغَرّ بن يَسار</span>\nهو الأغَرّ بن يسار الجُهَني. عِداده في أهل الكوفة.\nروى عنه أبو بُرْدَة بن أبي موسى الأشعري.\nيَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة، وقد جعل ابن عبد البر هذا الأغر والذي قبله واحدًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤) تهذيب الكمال: (١/١١٩)، تهذيب التهذيب: (١/٣٦٥)، تقريب التهذيب: (١/٨٢) خلاصة تهذيب الكمال: (١/٢.١) الكاشف: (١/١٣٧)، الجرح والتعديل: (٢/٣٠٨) ميزان الاعتدال: (١/٢٧٣)، لسان الميزان: (١/٤٦٤)، تجريد أسماء الصحابة: (١/٢٥) أسد الغابة: (١/١٣٢، ١٩٩)، الإصابة: (١/٩٦، ٩٧)، الوافي بالوفيات: (٩/١٩٤)، طبقات ابن سعد: (٥/٢٨٤)، أعيان الشيعة: (٣/٤٦٩) الثقات: (٣/١٥) .","vol":"12","page":145},{"text":"<span data-type=\"title\" id=toc-2245>[٢٥] أفلَح</span>\nهو أبو الجعد أفلح بن أبي القُعَيْس، ويقال: أخو أبي القُعَيس، والأصح أنه أخو ابن القُعَيْس، وفيه خلاف غير هذا، وهو عمُّ عائشة أمّ المؤمنين من الرَّضاعة، له ذكر في الرَّضاع من كتاب النكاح (١) . ⦗١٤٦⦘\nأْفلَح: بفتح الهمزة، وسكون الفاء، وبالحاء المهملة.\nوالقُعَيْس: بضم القاف وفتح العين المهملة، وبالسين المهملة.\n_________\n(١) انظر الحديث رقم (٩٠٣١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥) تاريخ الصحابة (٣٦)، معرفة الصحابة (٢/٤٠٤-٤٠٥)، الاستيعاب (١/١٠٢)، تلقيح فهوم أهل الأثر (١٦٢) أسد الغابة (١/١٢٦-١٢٧)، تهذيب الأسماء واللغات (١/١٢٤)، تجريد أسماء الصحابة (١/٢٥)، الوافي (٩/٢٦٩)، الإصابة (١/٥٧) .","vol":"12","page":145},{"text":"<span data-type=\"title\" id=toc-2246>[٢٦] أفلَح</span>\nأفْلح مولى رسول الله - ﷺ-، وقيل: مولى أمِّ سلمة زوج النبيِّ - ﷺ-. له ذكر في السجود من كتاب الصلاة (١) .\nروى عنه: حبيب المكِّي. أفْلَحُ: كالذي قبله (٢) .\n_________\n(١) انظر الحديث رقم (٣٧١٧) .\n(٢) أي من حيث ضبط اسمه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦) طبقات خليفة (٧) معرفة الصحابة (٢/٤٠٥-٤٠٦)، الاستيعاب (١/١٠٣) تلقيح فهوم أهل الأثر (١٦٢)، أسد الغابة (١/١٢٧) تجريد أسماء الصحابة (١/٢٦) الإصابة (١/٥٧-٥٨) .","vol":"12","page":146},{"text":"<span data-type=\"title\" id=toc-2247>[٢٧] الأقرَع بن حابس</span>\nهو الأقرعُ بن حابس بن عِقال بن محمد بن سفيان بن مُجاشِع بن دارم التميمي المجاشِعي الدارمي، وقيل: الأقرع لقب، واسمه فِرَاس وإنما لُقِّبَ الأقرع لقرع كان في رأسه، والقرع خضاب الشَّعر، قاله ابن دريد. وفد على النبيِّ - ﷺ- بعد فتح مكة في وفد بني تميم، وكان من المؤلفة قلوبهم، وكان شريفًا في الجاهلية والإسلام. استعمله عبد الله بن عامر على جيش أنفذَه إلى خراسان وأصيب هو والجيش بالجوزجان.\nروى عنه جابر، وأبو هريرة. له ذكر في كتاب الجهاد (١) وغيره.\nالأقرع: بالقاف والراء. والحابس: بالحاء المهملة وبالباء الموحدة، والسين المهملة.\nوعِقال: بكسر العين المهملة وبالقاف. [[ومجاشع: بضم الميم وبالجيم، والشين المعجمة]] .\nوفراس: بكسر الفاء وتخفيف الراء وبالسين المهملة.\n_________\n(١) انظر الحديث رقم (١١٨٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧) الذيل على الكاشف: (رقم ٨٦)، تعجيل المنفعة: (٦١)، تاريخ البخاري الصغير: (٥٩)، تجريد: أسماء الصحابة: (١/٢٦)،أسد الغابة: (١/١٣٥)،الإصابة: (١/١٠١)، الاستيعاب: (١/١٠١)، الطبقات: (٤١/١٧٨)،الوافي بالوفيات: (٩، ٣٠٧)،طبقات ابن سعد: (١/٢٨٨،٢٩٤،٣٥٨،٤٤٧ -٢/١٥٣،١٦١ -٤/٢٤٦،٢٧٣،٢٨٢) البداية والنهاية (٧/١٤١)،أعيان الشيعة: (٣/٤٧٠)، نقعة الصديان: (٢٨٢) .","vol":"12","page":146},{"text":"<span data-type=\"title\" id=toc-2248>[٢٨] أُكَيْدَر دُومَة</span>\nهو أكيدر بن عبد الملك، ويعرف بصاحب دومة الجندل. كتب إليه النبيُّ - ﷺ- وأهدى إلى النبيِّ - ﷺ-. ذكره ابن مندة في جملة أسماء الصحابة. وله ذكر في كتاب الجهاد (١) .\nأكيدر: تصغير أكدر.\nودَوْمة [[الجندل]]: بضم الدال المهملة وفتحها: موضع بين الشام والحجاز.\n_________\n(١) انظر الحديث رقم (١١٥٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨) تاريخ خليفة (٩٢): معرفة الصحابة (٣/٢٩- ٣١): أسد الغابة (١/١٣٥) وتهذيب الأسماء واللغات (١/١٢٤-١٢٥): مخصر تاريخ دمشق لابن منظور (٥/١٩-٢٢): تجريد أسماء الصحابة (١/٢٧): الوافي (٩/٣٤٩: ٣٥٠) الإصابة (١/٦:١٢٥-١٢٧) .","vol":"12","page":146},{"text":"<span data-type=\"title\" id=toc-2249>[٢٩] امرؤ القيس</span>\nهو امرؤ القيس بن عابس بن المنْذِر بن السمط (١) بن امرئ القيس بن عمرو بن معاوية بن الحارث الأكبر الكندي. أسلم وخاصم [[الحضرمي]] إلى النبيِّ - ﷺ-.\nعابِس: بالعين المهملة والباء الموحدة المكسورة، وبالسين المهملة.\nوالسِّمْط: بكسر السين المهملة وسكون الميم\n_________\n(١) في \" أسد الغابة \" ١ / ١٣٧: ابن المنذر بن امرئ القيس بن السمط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩) معرفة الإصحابة (٢/٤٣٨- ٤٣٩): الاستيعاب (١/١٠٤- ١٠٥): أسد الغابة (١/١٣٧) تجريد أسماء الإصحابة (١/٢٨): الوافي (٩١/٣٨١- ٣٨٢): الإصابة (١/٦٣-٦٤) .","vol":"12","page":147},{"text":"<span data-type=\"title\" id=toc-2250>[٣٠] أُمَيَّة بن أبي عُبَيْدة</span>\nهو أميَّة بن أبي عبيدة. وقال الدارقطني: ابن أبي عبيدة بن همام بن الحارث بن بكر بن زيد بن مالك بن حنظل بن مالك بن زيد مَناة بن تميم التميمي الحنظلي، وهو حليف لبني نوفل بن عبد مناف، وقيل: لبني عبد شمس، وهو والد يعلى بن أمية الذي يقال له يعلى بن مُنْيَةَ. قدم على النبيِّ - ﷺ- بعد الفتح.\nروى عنه: ابنه يعلى وأم يحيى.\nعُبَيدة: بضم العين، وفتح الباء الموحدة.\nومُنْيَة: بضم الميم، وسكون النون، وفتح الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠) الاستيعاب (١/١٠٦): أسد الغابة (١/٤٢): تجريد أسماء الإصحابة (١/٢٩) الوافي (٩/٣٩١): الإصابة (١/٦٦-٦٧) .","vol":"12","page":147},{"text":"<span data-type=\"title\" id=toc-2251>[٣١] أُمَيَّة بن مَخْشِيّ</span>\nهو أبو عبد الله أمية بن مَخْشِيّ الخُزَاعِي الأزدي. عداده في أهل البصرة. حديثه في الطعام (١) .\nروى عنه ابن أخيه المُثَنّى بن عبد الرحمن بن مَخْشِيّ.\nمَخْشِيّ: بفتح الميم، وسكون الخاء المعجمة، وكسر الشين المعجمة، وتشديد الياء.\nالمُثَنَّى: بضم الميم، وفتح الثاء المثلثة، وتشديد النُّون المفتوحة.\n_________\n(١) انظر الحديث رقم (٥٤٤٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١) تهذيب الكمال: (١/١٢١)، تهذيب التهذيب: (١/٣٧٢)، تقريب التهذيب: (١/٨٤)، خلاصة تهذيب الكمال: (١/١٠٤)،الكاشف: (١/١٣٩) الثقات: (٣/١٥)،الجرح والتعديل: (٢ ترجمته رقم ١١١٣)، تهذيب مستمر الأوهام (١٨٩٥)، جامع الرواة: (١/١٠٩)، أعيان الشيعة: (٣/٤٩٩)، طبقات ابن سعد: (٧/١٢)، الوافي بالوفيات: (٩/٣٩٢)،والكمال: (٧/٢٢٨) تجريد أسماء الصحابة: (١/٢٩)، أسد الغابة: (١/١٥٠) الإصابة (١/١١٩)، الاستيعاب (١/١٠٧) .","vol":"12","page":147},{"text":"<span data-type=\"title\" id=toc-2252>[٣٢] أنْجَشَة</span>\nهو أنجشة العبد الأسود الحادي، حادي النبيِّ - ﷺ-، وكان حسن الحداء.\nروى عنه: أبو طلحة الأنصاري، وأنس بن مالك، وهو الذي قال له النبيُّ - ﷺ-: «رويدك يا أنجَشَة!! رِفقًا بالقوَارير» (١) .\nأَنْجَشَةَ: بفتح الهمزة، وسكون النون، وفتح الجيم، وبالشين المعجمة. ⦗١٤٨⦘\nقال أنس: كان البراء بن مالك يحدو بالرجال، وأَنْجَشَة يحدو بالنساء.\n_________\n(١) انظر الحديث رقم (٣٢٢٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢) تاريخ الصحابة (٣٦)، الاستيعاب (١/١٤٠)، أسد الغابة (١/١٤٤)، تهذيب الأسماء واللغات (١/٢٦-١٢٧)، تجريد أسماء الصحابة (١، ٢٩)، الوافي (٩/٤٠٩-٤١٠)، الإصابة (١/٦٧-٦٨) .","vol":"12","page":147},{"text":"<span data-type=\"title\" id=toc-2253>[٣٣] أَنس بن أبي أُناس</span>\nهو أنس بن أبي أُناس بن زُنَيْم بن مَحْمِيَة بن عبد بن عدي بن الدِّيْل بن بكر بن كنانة بن خُزيمة بن مُدْرِكة. شاعرٌ كان يحرِّض المشركين على عَلي بن أبي طالب، فأهدر رسول الله - ﷺ- دَمَه عام الفتح، فأتاه وأسلم وصحبه. قال الزُّبير بن بَكَّار: هو أُسَيْد بن أبي أناس، وذكره المِرْزِبَاني بضم الهمزة وفتح السين المهملة ولا يصح.\nأُنَاس: بضم الهمزة، وتخفيف النون، وبالسين المهملة.\nوزُنَيْم: بضم الزاي، وفتح النون، وسكون الياء.\nومَحْمِيَة: بفتح الميم، وسكون الحاء المهملة، وكسر الميم، وتخفيف الياء تحتها نقطتان، والديل: بكسر الدال، وسكون الياء تحتها نقطتان. وبَكّار: بفتح الباء الموحدة وتشديد الكاف.\nوأَسِيد: بفتح الهمزة، وكسر السين المهملة.\nوهذا الاسم لم أجده في كتب أسماء الصحابة التي وقفت عليها ولم ألقه إلا في «كتاب الإكمال» لابن ماكولا، ذكره في باب أَسِيْد وباب أناس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣) الإكمال لابن ماكولا (١/٥٤، ١١٣)، الإصابة (١/٦٨-٦٩) أنس بن زنيم (١٣٢) أنس بن أسيد بن أبي إياس بن زنيم الكناني.","vol":"12","page":148},{"text":"<span data-type=\"title\" id=toc-2254>[٣٤] أنس بن مالك</span>\nهو أبو حمزة أنس بن مالك بن النضر بن ضَمْضَم بن زيد بن حرام بن جُندُب بن عامر بن غَنْم بن عدي بن عمرو بن زيد بن مناة بن عدي بن عمرو بن مالك بن النجار الأنصاري النجاري الخزرجي، خادم النبيِّﷺ- أمُّه أمُّ سُلَيْم بنت مِلْحان. قدم النبيُّ - ﷺ- المدينة وهو ابن عشر سنين، وقيل: ابن تسع سنين، وقيل: ابن ثمان، وخدم النبيَّ - ﷺ- عشر سنين، وقد جاء في بعض الحديث أنه خدمه لما خرج إلى غزوة خيبر، وانتقل (١) إلى البصرة في خلافة عمر ليُفَقِّه الناس بها، وهو آخر من مات بالبصرة من الصحابة سنة إحدى وتسعين، وقيل: سنة اثنتين، وقيل: سنة ثلاثة، وله من العمر مائة وثلاثة سنين أَوْ وسنة أو سنتان وقيل: تسع وتسعون سنة. وقال ابن ⦗١٤٩⦘ عبد البِّر: وهو أصح ما قيل.\nيقال: إنه ولد له مائة ولد، وقيل: ثمانون، منهم ثمانية وسبعون ذكرًا واثنتان أنثى حفصة وأم عمرو.\nروى عنه: الزُّهري، وابن سيرين، وقتادة، وثابت، وحُمَيد، وجماعة من أولاده، وأولاد أولاده، وخلق كثير من التابعين.\nحَمْزَة: بالحاء المهملة والزاي.\nوالنَّضْرُ: بفتح النون، وسكون الضاد المعجمة.\nوضَمْضَمْ: بفتح الضادين المعجمتين.\nوحرَام: ضد حلال. وغَنْم: بفتح الغين المعجمة، وسكون النون.\nوسُلَيم: بفتح اللام. ومِلْحان: بكسر الميم وسكون اللام وبالحاء المهملة.\n_________\n(١) في خ: فانتقل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤) تهذيب الكمال: (١/١٢٢)، تهذيب التهذيب: (١/٣٧٦)، تقريب التهذيب: (١/٨٤)، خلاصة تهذيب الكمال: (١/١٠٥) أسماء الصحابة الرواة: (٣) تاريخ البخاري الكبير: (٢/٢٧)، تاريخ البخاري الصغير: (٢٤٥)، الجرح والتعديل: (٢/١٠٣٦): الثقات: (٣/٤)، تجريد أسماء الصحابة: (١/٣١)، أسد الغابة: (١/١٥٧)، والإصابة: (١/١٢٦، ٨٤)، شذرات الذهب: (١/١٠٠): معجم طبقات الحفاظ: (٦٦)، الوافي بالوفيات: (٩/٤١١)، الاستيعاب: (١/ ١٠٩) طبقات ابن سعد: (١/٣٩٩)، سير الأعلام: (٣/٣٩٥)، البداية والنهاية: (٩/٨٨) .","vol":"12","page":148},{"text":"<span data-type=\"title\" id=toc-2255>[٣٥] أنس بن مالك</span>\nهو أبو أمامة أنس بن مالك الكَعْبي، ويقال له: القُشَيْري، والعقيلي، والحرشي، والعامري. وقيل: إنه من بني عبد الله بن كعب. أسند حديِثًا واحدًا في صوم المسافر والحامل والمرضع (١) .\nسكن البصرة. روى عنه أبو قُلابة الجرمي.\nالقُشَيْري: بضم القاف، وفتح الشين المعجمة.\nوالحَرَشي: بفتح الحاء المهملة، وفتح الراء، والشين المعجمة.\nوالعُقَيْلي: بضم العين المهملة، وفتح القاف.\nوقِلابة: بكسر القاف، وتخفيف اللام، وبالبَاءِ الموحدة.\n_________\n(١) انظر الحديث رقم (٤٥٩٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥) تهذيب الكمال: (١/١٢٥)، تهذيب التهذيب: (١/٣٧٩)،تقريب التهذيب: (١/٨٥)، خلاصة تهذيب الكمال: (١/١٠٥)، الكاشف: (١/١٤٠)، الجرح والتعديل: (٢/ترجمته ١٠٣٧)، تجريد أسماء الصحابة: (١/٣١)، أسد الغابة: (١/١٥٧)،الإصابة: (١/١٢٩)،الوافي الوفيات: (٩/٤٢٠)، الطبري: (٣/٢٧٩٢) تذكرة الحفاظ: (١/٤٨)، والثقات: (٣/٥) .","vol":"12","page":149},{"text":"<span data-type=\"title\" id=toc-2256>[٣٦] أنس بن أبي مرْثَد</span>\nهو أبو زيد أنس بن أبي مرثد، واسم أبي مرثد كنّاز بن الحُصين وقيل: ابن حصن بن يرْبوع الغنوي، وقيل: اسمه أنيس، قال ابن عبد البر: وهو الأكثر، وقال: من جعله أنصاريًّا بالحلف زُعِمَ بينهم فليس بشيء، وإنما جَدُّه أبو مرثد كان حليف حمزة بن عبد المطلب. قال: وشهد أنيس هذا فتح مكّة وحُنينًا. قال: ويقال: إنه الذي قال له النبي - ﷺ- «أُغْدُ يا أُنَيْس على امرأةِ هذا فَإِنِ اعْتَرَفَتْ فارْجُمها» (١) . وقيل: هو غيره، والله أعلم. ⦗١٥٠⦘\nمات سنة عشرين، وكان بينه وبين أبيه عشرون سنة، وقيل: إحدى وعشرين، وله ولأبيه وجدِّه وأخيه صحبة.\nروى عنه سهل بن الحنظلية، والحكم (٢) بن مسعود.\nمرثد: بالراء والثاء المثلثة.\nوكَنّاز: بفتح الكاف وتشديد النون وبالزاي.\nوالحُصَيْن: بضم الحاء المهملة، وفتح الصاد المهملة. والغَنَوي: بفتح الغين والنون.\n_________\n(١) انظر تخريجه رقم (١٨٤٧) .\n(٢) في خ: الحكيم وما أثبتناه هو الموافق لما في \" الجرح والتعديل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦) التاريخ الكبير٢/٣٠، الجرح والتعديل ٢/٨٧، تاريخ الصحابة (٣١) ومشاهير علماء الأمصار (١٧)، معرفة الصحابة (٢/٢١٥) - (٢١٧)، الاستيعاب (١٣١-١١٤)، (أنيس) وتلقيح فهوم أهل الأثر (١٦٣)، أسد الغابة (١/١٥٣-١٥٤)، تجريد أسماء الصحابة (١/ ٣١) الإصابة (١/٧٣) .","vol":"12","page":149},{"text":"<span data-type=\"title\" id=toc-2257>[٣٧] أنس بن النَّضر</span>\nهو أنس بن النَّضر بن ضَمْضَم بن زيد بن حرام الأنصاري البخاري، وقد تقدم تمام النسب في اسم أنس بن مالك، وهو عم أنس، قتل يوم أحد شهيدًا، ووجد فيه بضع وثمانون بين ضربة بسيف وطعنة برمح ورمية بسهم، وفيه نزلت: ﴿من المُؤْمِنينَ رِجال صَدَقُوا مَا عاهَدُوا الله عليه فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلا﴾ . [الأحزاب: ٢٣] (١) .\nروى عنه أنس بن مالك.\nالنَّضر: بالنون، والضاد المعجمة.\nوضمْضم: بضادين معجمتين مفتوحتين.\nوحَرَام: ضد حلال.\n_________\n(١) انظر الحديث رقم (٧٦١)، و(٦٠٦٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧) طبقات خليفة (٨٦)، تاريخ الصحابة (٢٨)، معرفة الصحابة (٢/١٩٤-١٩٧)، حلية الأولياء (١/١٢٩)،الاستيعاب (١/١٠٨-١٠٩)، صفة الصفوة (١/٣١٦- ٣١٧)، تلقيح فهوم أهل الأثر (١٤٣)، أسد الغابة (١/١٥٥ - ١٥٦)، تهذيب الأسماء واللغات (١/١٢٨)، تجريد أسماء الصحابة (١/٣١-٣٢)،الوافي (٩/٤١٩)، الإصابة (١/٧٤) .","vol":"12","page":150},{"text":"<span data-type=\"title\" id=toc-2258>[٣٨] أُنَيس بن جُنادَة</span>\nهو أُنَيْس بن جُنادةَ بن كعب بن سفيان بن عُبَيْد بن حَرام بن غِفار الغفَاري، أخو أبي ذرّ الغِفاري. وفي نسبه خلاف.\nروى عنه أبو ذر في قصة إسلامه، وأسلم مع أخيه قديمًا، وكان شاعرًا (١) .\nأُنيس: بضم الهمزة، وفتح النون، وبالسين المهملة.\nوجُنادة: بضم الجيم، وتخفيف النون، وبالدال المهملة.\nوعُبيد: تصغير عبد.\nوحرَام: ضد حلال.\n_________\n(١) انظر الحديث رقم (٦٥٩٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨) تاريخ الصحابة (٣١)، معرفة الصحابة (٢/٢٢٨- ٢٣١)، الاستيعاب (١/١١٣)، تلقيح فهوم أهل الأثر (١٦٣)، أسد الغابة (١/١٥٧)، تجريد أسماء الصحابة (١/٣٢)، الوافي (٩/٤٣٣)، الإصابة (١/٧٦٠٧٥) .","vol":"12","page":150},{"text":"<span data-type=\"title\" id=toc-2259>[٣٩] أوْس بن أوْس</span>\nهو أوْس بن أوس، ويقال: أوس بن أبي أوس الثَّقفي، وهو والد عمرو بن أوْس، وقيل: إن أوس بن أوس غير أوس بن أبي أوس، وسيرد مبينًا في أوس بن حُذيفة.\nروى عنه ابنه عمرو، وأبو الأشعث الصَّنعاني، وعطاء والد يعلى. ⦗١٥١⦘ الأشعث: بالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩) تهذيب الكمال: (١/١٢٦)، تهذيب التهذيب: (١/٣٨١)، تقريب التهذيب: (١/٨٥)، الكاشف (١/١٤١)، أسماء الصحابة الرواة: (١١٢)، الثقات: (٤/٤٣)، الجرج والتعديل: (٢/١١٢٦)، تجريد أسماء الصحابة (١/٣٤)، أسد الغابة: (١/١٧٠) الإصابة: (١/١٤٣)، الوافي بالوفيات: (٩/٢٤٢)، حلية الأولياء: (١/٣٤٧)، أعيان الشيعة: (٣/٥٠٩) .","vol":"12","page":150},{"text":"<span data-type=\"title\" id=toc-2260>[٤٠] أوس بن الحدَثان</span>\nهو أوْس بن الحدثان بن الحارث بن عوف أبو مالك النصري. عداده في أهل المدينة.\nروى عنه ابنه مالك، وقد اختلف في صحبة مالك ابنه.\nالحَدَثان: بفتح الحاء المهملة، وفتح الدال المهملة، وبالثاء المثلثة.\nوالنّصْري: بالنون، والصاد المهملة، من بني نصر بن مُعاوية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠) طبقات خليفة: (٥٥)، تاريخ الصحابة (٣٤)،معرفة الصحابة (٢ / ٣٤٥- ٣٤٨)، الاستيعاب (١/١١٩)، تلقيح فهوم أهل الأثر (١٦٤)، أسد الغابة (١/١٦٧)، تجريد أسماء الصحابة (١/٣٥)، الوافي (٩/٤٤٥)، الإصابة ١/١٢.","vol":"12","page":151},{"text":"<span data-type=\"title\" id=toc-2261>[٤١] أوْس بن حذيفة</span>\nهو أبو عمرو أوس بن حذيفة بن ربيعة بن أبي سلمَة الثَّقفيّ. وقد جعله ابن معين أوس بن أبي أوس، وقال: هما واحد، وزعم أن أبا أوس كنيته حذيفة. وقال غيره: هما اثنان، وهو صحابي قليل الحديث.\nروى عنه ابنه، وابن ابنه عثمان بن عبد الله، وعبد الملك بن المغيرة. نزل الطائف، وكان وفدَ على النبي - ﷺ- في وفد ثقيف.\nسلَمة: بفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١) تهذيب الكمال: (١/١٢٦)، تهذيب التهذيب: (١/٣٨١)، تقريب التهذيب: (١/٨٥) خلاصة تهذيب الكمال: (١/١٠٦)، الكاشف: (١/١٤١)،الجرح والتعديل: (٢/٣٠٣)،طبقات ابن سعد: (٥/٥١١)، أسماء الصحابة الرواة: (٤٤٥)، الثقات: (٣/١٠) .","vol":"12","page":151},{"text":"<span data-type=\"title\" id=toc-2262>[٤٢] أوس بن الصَّامت</span>\nهو أوْس بن الصَّامت بن قيس بن أصرم بن فهر بن ثعلبة بن غَنْم بن سالم بن عوف بن الخزْرج الأنصاري، أخو عبادة بن الصامت. كان شاعرًا، وشهد بدرًا وأُحدًا وما بعدهما من المشاهد، وبقي إلى زمن عُثمان، وهو الذي ظاهر من امرأته فوطئها قبل أن يُكَفِّر.\nروى عنه حسَّان بن عطية.\nأصْرم: بفتح الهمزة، وسكون الصاد المهملة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢) تهذيب الكمال: (١/١٢٦)، تهذيب التهذيب: (١/٣٨٣)، تقريب التهذيب: (١/٨٥)، خلاصة تهذيب الكمال: (١٠٦)، الكاشف: (١/١٤٢)، أسماء الصحابة الرواة: (١/٣٦)، أسد الغابة: (١/١٣٧) الإصابة: (١٥٦١) الاستيعاب: (١١٨١)، الوافي بالوفيات: (٩/٤٤٧)، شذرات الذهب (١/١٩) الاستبصار: (١٩٠)،أعيان الشيعة (٣/١٥٠) طبقات ابن سعد: (٣/٤٨- ٨/٣٧٧، ٣٧٩) .","vol":"12","page":151},{"text":"<span data-type=\"title\" id=toc-2263>[٤٣] أُهْبَان بن أوْس</span>\nهو أبو عقْبة أُهبان بن أوْس الأسلمي، من أصحاب الشجرة، وهو الذي كلَّمه الذئب، وحضّه على الإيمان بالنَّبيِّ - ﷺ- سنة ست (١) . مات بالكوفة في أيام معاوية. ⦗١٥٢⦘ روى عنه مَجْزَأة بن زاهر الأسلمي. ويقال: إن الذي كلّمه الذئب أُهبان آخر.\nأُهْبان: بضم الهمزة، وسكون الهاء، وتخفيف الباء الموحدة.\nومجزأة: بفتح الميم، وسكون الجيم، وفتح الزاي، وفتح الهمزة.\nوزاهر بتقديم الزاي على الراء.\n_________\n(١) روى البخاري في \" تاريخه \" ٢ / ٤٥، من طريق أنيس بن عمرو عن أهبان بن أوس، قال: كنت في غنم لي فكلمه الذئب، فأتى النبي ﷺ فأسلم، قال البخاري: وإسناده ليس بالقوي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣) تهذيب الكمال: (١/١٢٥)، تهذيب التهذيب: (١/ ٣٨٠)، تقريب التهذيب: (١/٨٥)، خلاصة تهذيب الكمال: (١/١٠٥)، الكاشف: (١/١٤١)، الجرح والتعديل: (ترجمة ١١٢٦)، تجريد أسماء الصحابة: (١/٣٣)، أسد الغابة: (١/١٦٧)، الإصابة: (١/١٤١)، الاستيعاب: (١/١١٥)، طبقات ابن سعد: (٤/٣٠٩)، الثقات: (٣/١٧) .","vol":"12","page":151},{"text":"<span data-type=\"title\" id=toc-2264>[٤٤] أُهْبان بن صَيفي</span>\nهو أبو مسلم أُهْبان بن صيفي من بني حرام بن غِفار الغِفاري، وقيل: إنه من ولد مُلْيل أخي غِفار غير أنه ينتسب إلى غِفار. حديثه في البصريين، وهو مُقِلُّ روت عنه ابنته عُدَيْسَة. ومات بالبصرة.\nصيفي: بفتح الصاد المهملة، وسكون الياء تحتها نقطتان، وكسر الفاء وتشديد الياء.\nوحرام: ضد حلال.\nومُلَيْل: بضم الميم، وفتح اللاّم الأولى، وسكون الياء.\nعُديسة: بضم العين المهملة، وفتح الدال المهملة، وسكون الياء، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤) تهذيب الكمال: (١/١٢٥)، تهذيب التهذيب: (١/٣٨)، تقريب التهذيب (١/٨٥)، خلاصة تهذيب الكمال: (١/١٠٦)، الكاشف: (١/١٤١)، أسماء الصحابة الرواة: (٣٨٣)، تاريح البخاري الصغير: (٨٦و٨٧)، الجرح والتعديل: (٢/١١٥٧)، تجريد أسماء الصحابة: (١/٣٣)، أسد الغابة: (١/١٩٨)، الإصابة: (١/١٤٢)، الاستيعاب: (١/١١٦)، الوافي بالوفيات: (٩/٤٣٨)، الثقات: (٤/٥٤) .","vol":"12","page":152},{"text":"<span data-type=\"title\" id=toc-2265>[٤٥] إياد</span>\nهو أبو السَّمْح خادم النبيِّ - ﷺ- ويقال مولاه، اشتهر بكنيته.\nروى عنه مُحِلّ بن خليفة.\nإياد: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\nومُحِلّ: بضم الميم، وكسر الحاء المهملة، وتشديد اللام، يقال: إنه ضلّ، ولا يُدْرى أين مات.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥) تهذيب التهذيب: (١/٣٨٧)، تقريب التهذيب: (١/٢٢٨٦/٤٣١) الثقات: (٣/٤٥٢) .","vol":"12","page":152},{"text":"<span data-type=\"title\" id=toc-2266>[٤٦] إياس بن البُكَير</span>\nهو إياس بن بكير بن أبي البكير بن عبد ياليل بن ناشِب بن غِيرَة بن سعد بن ليث الليثي حليف بني عدي بن كعب. شهد بدرًا وما بعدها من المشاهد وهو من المهاجرين الأوّلين، وكان إسلامه وإسلام أخيه عامر في دار الأرقم، ولإخوته خالد وعاقل وعامر صُحبة، وشهدوا معه بدرًا. مات سنة أربع وثلاثين.\nبُكَير: تصغير بكر.\nويالِيْل: بالياء وكسر اللام الأولى، وسكون الياء الثانية.\nوناشب: بالنون وكسر الشين المعجمة، والباء الموحدة.\nوغِيَرة: بكسر الغين المعجمة وفتح الياء تحتها نقطتان وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦) طبقات خليفة (٢٣) تاريخ الصحابة (٣٤) وتاريخ مولد العلماء ووفياتهم لابن زبر، والمؤتلف والمختلف للدارقطني (١٦٧٣-١٦٧٤) معرفة الصحابة (٢/٣٢٦-٣٢٧) الاستيعاب (١٢٤-١٢٥) تلقيح فهوم الأثر (١٦٥) أسد الغابة (١/١٨١) سير أعلام النبلاء (١/١٨٦) تجريد أسماء الصحابة (١/٣٩) الوافي (٩/٤٦١) الإصابة (١/٨٩) .","vol":"12","page":152},{"text":"<span data-type=\"title\" id=toc-2267>[٤٧] إياس بن ثَعْلَبَة</span>\nهو أبو أمامة إياس بن ثعلبة الحارثي الأنصاري من بني حارثة بن الحارث بن الخزرج، وقيل: اسمه ثعلبة، وقيل: سهل، وقيل: عبد الله. قال ابن عبد البر: ولا يصح فيه غير إياس بن ثعلبة، ولم يُسمّه البخاري ولا سمّاه مسلم في كتاب «الكنى» . لم يشهد بدرًا؛ لأنه أقام يُمَرِّضُ أمَّه بأمر النبيِّ - ﷺ-.\nروى عنه ابنه عبد الله، ومحمود بن لبيد، وعبد الله بن كعب بن مالك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧) تهذيب الكمال: (١/١٢٧)، تقريب التهذيب: (١/٢٢٨٧/٣٩٢)، خلاصة تهذيب الكمال: (١/١٠٧)، الوافي بالوفيات (٩/٤٦٢) فهرس، أسد الغابة: (١/١٨٥) تجريد أسماء الصحابة: (١/٣٩)، الإصابة: (١/٦٦٤)، الاستيعاب: (١/١٢٨) .","vol":"12","page":153},{"text":"<span data-type=\"title\" id=toc-2268>[٤٨] إياس بن عَبْد</span>\nهو أبو عوف إياس بن عبد المزُنيّ. يُعَدُّ في الحجازييّن، وقال البخاري: يُعدُّ في الكوفيين.\nروى عنه أبو المِنْهَالِ.\nعَبْد: بفتح العين، وسكون الباء الموحدة.\nوالمِنْهال: بكسر الميم، وسكون النون، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨) تهذيب الكمال: (١/١٢٧)، تهذيب التهذيب: (١/٣٨٩)، تقريب التهذيب: (١/٨٧)،، الكاشف: (١/١٤٤)، الجرح والتعديل: (١٤/٤٤) ترجمة، أسماء الصحابة الرواة: (٤٧٨)، تجريد أسماء الصحابة: (١/٤٠)، أسد الغابة: (١/١٨٨)، الإصابة: (١/٣٤٥)، الاستيعاب: (١/١٢٧)، الوافي بالوفيات: (٩/٤٦٢) .","vol":"12","page":153},{"text":"<span data-type=\"title\" id=toc-2269>[٤٩] إياس بن عبد الله</span>\nهو إياس بن عبد الله بن أبي ذُباب الدَّوْسي المدَنيّ. قد اختُلف في صحبته، وقال البخاري: لا تعرف له صحبة. له حديث واحد في ضرب النساء في كتاب الصُّحبة.\nروى عنه عبد الله بن عمر.\nذُباب: بضم الذال المعجمة وتخفيف الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩) تهذيب الكمال: (١/١٢٧)، تهذيب التهذيب: (١/٣٨٩)، تقريب التهذيب: (١/٨٧)، خلاصة تهذيب الكمال: (١/١٠٨)، الكاشف: (١/١٤٤)، نقعة الصديان: (١٤)، أسماء الصحابة الرواة: (٧٧)، تاريخ البخاري الكبير: (١/٤٠٤)، الجرح والتعديل: (٢/١٠٠٨)، تجريد أسماء الصحابة: (١/١٦٥)، الاستيعاب: (١/١٢٧)، الوافي بالوفيات: (٩/٤٦٣)، الثقات (٣/١٢) .","vol":"12","page":153},{"text":"<span data-type=\"title\" id=toc-2270>[٥٠] أَيْفَع بن ناكُور</span>\nهو أيفع بن ناكور من اليمن المعروف بذي الكلاع. قال ابن عبد البر: أظنُّه من حمير، ويكنى أبا شرحبيل، ويقال: أبا شراحيل. له ذكر في كتاب الخلافة (١)، وسيرد بيانه في حرف الذال؛ لأن لقبه ذو الكلاع غلب عليه وعُرفَ به.\nأيْفَع: بفتح الهمزة وسكون الياء تحتها نقطتان وفتح الفاء.\nوناكور: بالنون وضم الكاف.\n_________\n(١) انظر الحديث رقم (٢٠٦٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠) الجرح والتعديل (٣/٤٤٨)، الاستيعاب (٤٧١-٤٧٤) أسد الغابة (٢/١٧٦-١٧٧) تجريد أسماء الصحابة (١/١٧٠)، الوافي (١٠/٢٤-٢٥) الإصابة (١/٤٨٧) .","vol":"12","page":153},{"text":"<span data-type=\"title\" id=toc-2271>[٥١] إيماء بن رَحَضَة</span>\nهو إيماء بن رحضة الغفاري سيد بني غِفار. أسلم قريبًا من الحديبية، وكان وافد غفار إلى النبيِّ - ﷺ-. له ولابنه صحبة (١) .\nروى عنه أبو ذر الغفاري.\n⦗١٥٤⦘\nإيماء: بكسر الهمزة وفتحها، وسكون الياء تحتها نقطتان، وبالمد.\nورَحضة: بفتح الراء، وفتح الحاء المهملة، وسكونها وفتح الضاد المعجمة.\n_________\n(١) في م: له صحبه ولابنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١) تاريخ الصحابة (٣٨)، المؤتلف والمختلف للدارقطني (٩٣٧)، معرفة الصحابة (٣/٩-١٠) الاستيعاب (١٣٥-١٣٦) تلقيح فهوم أهل الأثر (١٦٦)، أسد الغابة (١/١٨٨)، تجريد أسماء الصحابة (١/٤١)، الوافي (١٠/٢٩)، الإصابة (١/٩١-٩٢) .","vol":"12","page":153},{"text":"<span data-type=\"title\" id=toc-2272>[٥٢] أيمن بن أمِّ أيمن</span>\nهو أيمن بن عبيد بن عمرو بن بلال من بني سالم بن غَنْم بن عوف بن الخزرج الأنصاري. وقال ابن عبد البر: أيمن بن عُبيد الحبشي، وأمه أم أيمن حاضنة النبيِّ - ﷺ- ومولاته، وهو أخو أُسامة بن زيد لأِمِّه. استشهد يوم حنين. وحديثه فيه اختلاف، وانقطاع، لأن مجاهدًا لم يدركه. وروى عنه عطاء وفيه اختلاف أيضًا، وقيل: أيمن الذي روى عنه مجاهد في قطع اليد هو غير هذا وفيه وفي أصحابه نزلت: ﴿فَمَن كانَ يرْجو لقاءَ ربِّه فليَعْمل عملًا صالحًا ولا يشرك بعبادة رَبِّه أَحدًا﴾ [الكهف: ١١٠] .\nأَيْمَن: بفتح الهمزة وسكون الياء تحتها نقطتان، وفتح الميم، وبالنون.\nوعُبَيْد: تصغير عبد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢) تاريخ البخاري (٢/٢٥-٢٦) الجرح والتعديل (٢/٣١٨) معرفة الصحابة (٢/٣٧٢-٣٧٤) الاستيعاب (١٢٨- ١٢٩)، الجمع (٤١)، تلقيح فهوم أهل الأثر (١٦٥)، أسد الغابة (١/١٨٩)، وتهذيب الأسماء واللغات (١/١٣٠)، تهذيب الكمال (٣/٤٥١)، تجريد أسماء الصحابة (١/٤١)، الوافي (١٠/٢٩-٣٠) الخلاصة (١/١٠٩)، الإصابة (١/٩٢-٩٣) .","vol":"12","page":154},{"text":"<span data-type=\"title\" id=toc-2273>[٥٣] أيمن بن خُريم</span>\nهو أيمن بن خريم [بن أخرم] (١) بن شداد بن عمرو بن فاتك الأسديّ من أسد خزيمة له صحبة وفي روايته عن النبي - ﷺ- خلاف. أسلم يوم الفتح وهو غلام يفَعة.\nروى عن أبيه وعمه وهما بدْريان. نزل الكوفة، وكان شاعرًا مُحْسِنًا. وهو شامي الأصل. روى عنه الشّعبي، وأبو إسحاق، وفاتك بن نُعَيم.\nخُريم: بضم الخاء المعجمة، وفتح (٢) الراء، وسكون الياء.\nوأَخرم: بالخاء المعجمة، والراء.\nوفاتك: بالفاء والتاء فوقها نقطتان، وبالكاف.\nوخزيمة: بضم الخاء المعجمة، وفتح الزاي.\nونُعَيْم: بضم النون، وفتح العين المهملة، وسكون الياء.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n(٢) ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣) تهذيب الكمال (١/١٣٢)، تهذيب التهذيب: (١/٩٣٢) تقريب التهذيب: (١/٩٣٢) تقريب التهذيب (١/٨٨)، خلاصة تهذيب الكمال: (١/١٠٩)، الكاشف: (١/١٤٤)، تاريخ البخاري الكبير: (١/٢٦)، الجرح والتعديل: (٢/٣١٨)، الوافي بالوفيات: (١٠/٣٠)، البداية والنهاية: (٨/١٤٤)، طبقات ابن سعد: (٦/٣٨)، تجريد أسماء الصحابة: (١/٤١)، أسد الغابة: (١/١٩٢)، الإصابة: (١/١٧٠) الاستيعاب: (١/١٢٩)، الثقات: (٤/٤٦)","vol":"12","page":154},{"text":"الفرع الثاني من القسم الأول من الفصل الأول: في التابعين ومن بعدهم\n<span data-type=\"title\" id=toc-2275>[٥٤] أَبَان بن عُثْمان</span>\nهو أبو عبد الله، وقيل: أبو سعيد أبانُ بن عُثمان بن عفان بن أبي ⦗١٥٥⦘ العاص بن أُمَيَّة بن عبد شمس بن عبد مَناف القُرشي الأمويّ، من أهل المدينة. تابعي، سمع أباه وغيره من الصحابة، وله روايات كثيرة. وأمُّه أم عمرو بنت جندب الأزدية (١) .\nروى عنه الزُّهري.\nمات في المدينة زمن يزيد بن عبد الملك.\nأبانُ: بفتح الهمزة، وتخفيف الباء الموحدة.\n_________\n(١) في م: الأزدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤) تاريخ يحيى بن معين (٢/٥) طبقات خليفة (٢٤٠)، تاريخ خليفة (انظر الفهرس)، والتاريخ الكبير (١/٤٥٠-٤٥١)، الجرح والتعديل (٢/٢٩٥)، مشاهير علماء الأمصار (٦٧)، الجمع بين رجال الصحيحين (٤٢)، تهذيب الأسماء واللغات (١/٩٧)، مختصر تاريخ دمشق لابن منظور (٣/٣٤١-٣٤٢) تهذيب الكمال. (٢/١٦-١٩)، سير أعلام النبلاء (٤/٣٥١-٣٥٣)، الوافي (٥/٣٠١)، الخلاصة (١/٣٨-٣٩) التهذيب (١/٩٧)، والشذرات (٢/٣٥) .","vol":"12","page":154},{"text":"[٥٥] أبانُ بن يَزيد\nهو أبو يزيد أبان بن يزيد العطّار، من أهل البصرة. استشهد به البخاري.\nقال أحمد: هو ثبت عند كل المشايخ. سمع قتادة، وعمرو بن دينار، ويحيى بن أبي كثير.\nسمع منه أبو سلمة، وعَفان بن مسلم، وموسى بن إسماعيل، وهذا أبانُ هو الذي جاء ذِكره في صلاة الخوف (١) .\nكثير: ضد قليل.\n_________\n(١) انظر الحديث رقم (٤٠٥٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥) تهذيب الكمال: (١/٤٨)، تهذيب التهذيب: (١/١٠١)، تقريب التهذيب: (١/٣١)، خلاصة تهذيب الكمال: (١/٣٩)، الكاشف: (١/٥٧)، تاريخ البخاري الكبير: (١/٤٥٤)، الجرح والتعديل: (٢٩٩)، ميزان الاعتدال: (١/١٦)، لسان الميزان: (٧/١٦٨)، مقدمة الفتح: (٣٨٧)، الوافي بالوفيات: (٥/٣٠١)، سير الإعلام: (٧/٤٣١)، والحاشية، طبقات ابن سعد: (٧/٢/٤١) طبقات الحفاظ: (١/٨٧)، والثقات: (٦/٦٨) .","vol":"12","page":155},{"text":"<span data-type=\"title\" id=toc-2277>[٥٦] إبراهيم الحَرْبيّ</span>\nهو أبو إسحاق إبراهيم بن إسحاق بن إبراهيم بن بَشِير بن عبد الله الحربي. أصله من مرو، كان إمامًا في العلم، رأسًا في الزّهد، عارفًا بالفقه، على مذهب أحمد بن حنبل، حافظًا للحديث، قيمًا بالأدب. سمع أبا نُعَيْم الفضل بن دُكَيْن، وعفان بن مسلم، وأحمد بن حنبل، ومُسدِّدًا، وخلقًا سواهم كثيرًا.\nروى عنه موسى بن هارونَ الحافظ، ويحيى بن صاعد، وأبو بكر بن أبي داود، وأبو بكر بن (١) الأنباري النحوي، وأبو عمرو الزاهد.\nولد سنة ثمان وتسعين ومائة، ومات سنة خمس وثمانين ومائتين.\nالحربيّ: بفتح الحاء المهملة، وسكون الراء، وبالباء الموحدة.\nونُعَيْم: بضم النون، وفتح العين المهملة، وسكون الياء.\nودُكين: بضم الدال المهملة، وفتح الكاف، وسكون الياء، وبالنون.\nوبَشِير: بفتح الباء الموحدة، وكسر الشين المعجمة.\n_________\n(١) ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦) تاريخ مولد العلماء لابن زبر (٢٥٤)، صفة الصفوة (٢٥/٢٦٢-٢٦٦) والمقصد الأرشد (١/٢١١-٢١٣) سير أعلام النبلاء (١٣/٣٥٦-٣٧٢) وتذكرة الحفاظ (١/٥٨٤)،الوافي (٥/٣٢٠-٣٢٤) الشذرات (٣٠/٣٥٥-٣٥٦) .","vol":"12","page":155},{"text":"[٥٧] إبراهيم بن سعد\nهو أبو إسحاق إبراهيم بن سعد بن أبي وقاص الزُّهري القُرشي المدني، وقد تقدم تمام نسبه عند أبيه في العشرة. تابعي.\nسمع أباه، وأسامة بن زيد.\nروى عنه حبيب بن أبي ثابت. أخرج حديثه البخاري ومسلم في الطاعون (١) .\n_________\n(١) انظر الحديث رقم (٥٧٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧) تهذيب الكمال: (١/٥٥)، تهذيب التهذيب: (١/١٢٣)، تقريب التهذيب: (١/٣٥)، خلاصة تهذيب الكمال: (١/٤٥)، الكاشف: (١/٨١)، تاريخ البخاري الكبير: (١/٢٨٨)، الجرح والتعديل: (٢/١٠١)، سير الأعلام: (٤/٣٥٠) طبقات ابن سعد: (٥/١٢٦) .","vol":"12","page":156},{"text":"<span data-type=\"title\" id=toc-2279>[٥٨] إبراهيم بن سعد</span>\nهو أبو إسحاق إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزُّهري القُرشي، وقد مر تمام نسبه عند ذكر جد أبيه عبد الرحمن بن عوف من أهل المدينة. سمع أباه، والزّهري، وهشام بن عرْوة، ومحمد بن إسحاق بن يسار.\nروى عنه يزيد بن عبد الله بن الهاد، وشعبة، والليث بن سعد، وعبد الرحمن بن مهدي، ويزيد بن هارون، وأبو داود الطيالسي. نزل بغداد، وأقام بها إلى أن مات في سنة ثلاث وثمانين ومائة، وقيل: سنة أربع وثمانين، ودفن في مَقابر باب التين، وكان مولده سنة ثمان ومائة. قال يحيى بن معين: كان عنده نحو سبعة عشر ألف حديث في الأحكام دون المغازي.\nيسار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨) تهذيب الكمال: (١/٥٤)، تهذيب التهذيب: (١/١٢١)، تقريب التهذيب: (١/٣٥)، الكاشف (١/٨٠) تاريخ البخاري الكبير (١/٢٨٨)، تاريخ البخاري الصغير: (٢/٢٣١)، الجرح والتعديل: (٢/١٠١)، ميزان الاعتدال: (١/٣٣)، لسان الميزان: (٧/١٦٩) تذكرة الحفاظ: (١/٢٥٢)، طبقات الحفاظ: (١٠٧)، الوافي بالوفيات: (٥/٣٥٢) شذرات الذهب: (١/٣٠٥)، تاريخ بغداد: (٦/٨١)، سير الأعلام: (٨/٣٠٤)، مقدمة فتح الباري: (٣٨٨)، طبقات ابن سعد: (٧/٣٣٣) .","vol":"12","page":156},{"text":"<span data-type=\"title\" id=toc-2280>[٥٩] إبراهيم بن سُوَيد</span>\nهو إبراهيم بن سويد الأعور النخعي الكوفي.\nسمع علْقمةَ.\nروى عنه سلمةَُ بن كُهَيل والحسن بن عبد الله. سئل عنه يحيى بن معين فقال: مشهور.\nكُهَيْل: تصغير كهل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩) تهذيب الكمال: (١/٥٥)، تهذيب التهذيب: (١/١٢٦)، تقريب التهذيب (١/٣٦)، خلاصة تهذيب الكمال: (١/٤٦)، الكاشف: (١/٨٢)، تاريخ البخاري الكبير: (١/٢٩١)، الجرح والتعديل: (٢/١٠٣)، ميزان الاعتدال: (١/٣٧) .","vol":"12","page":156},{"text":"<span data-type=\"title\" id=toc-2281>[٦٠] إبراهيم بن صَالح</span>\nهو إبراهيم بن صالح بن دِرْهم البَاهِليّ.\nسمع أباه، وسلمة بن سالم.\nروى عنه محمد بن عبد الله القُطَعِي.\nحديثه عند أبي داود في ذِكر مسجد العَشَّار (١) . قال البخاري: ولا يتابع عليه.\n⦗١٥٧⦘\nالقُطَعِي: بضم القاف، وفتح الطاء المهملة، وبالعين المهملة.\n_________\n(١) كذا في الأصل ولم نجده.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠) تهذيب الكمال: (١/٥٦)، تهذيب التهذيب: (١/١٢٨)، تقريب التهذيب، (١/٣٦)، خلاصة تهذيب الكمال: (١/٤٦)، الكاشف: (١/٨٢)، تاريخ البخاري الكبير: (١/٢٩٣)، الجرح والتعديل: (٢/١٠٦)، ميزان الاعتدال (١/٣٧)، لسان الميزان: (٧/١٦٩) .","vol":"12","page":156},{"text":"<span data-type=\"title\" id=toc-2282>[٦١] إبراهيم بن عبد الرحمن</span>\nهو أبو إسحاق إبراهيم بن عبد الرحمن بن عوف الزُّهري القرشي المدني. دخل على عُمرَ وهو صغير. وسمع عثمان بن عفَّان، وأباه، وسعد بن أبي وقاص.\nروى عنه ابنه سعد، والزُّهري.\nمات سنة ست وتسعين، وله خمس وسبعون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١) تهذيب الكمال: (١/٥٨)، تهذيب التهذيب: (١/١٣٩)، تقريب التهذيب: (١/١٣٩)، تقريب التهذيب: (١/٣٨)، خلاصة تهذيب الكمال: (١/٤٩)، الكاشف، (١/٨٦)، تاريخ البخاري الكبير: (٣/٢٩٥)، تاريخ البخاري الصغير: (١/٢٠٥، ٢٠٦)، الجرح والتعديل: (٢/٣٢٨)، طبقات ابن سعد (٨/٤٧٥)، الوافي بالوفيات: (٦/٤٢)، شذرات الذهب: (١/١١١)، سير الأعلام: (٤/٢٩٢)، والحاشية، أسد الغابة: (١/٤٢)، تهذيب تاريخ رمشق: (٢/٢٢٨) .","vol":"12","page":157},{"text":"<span data-type=\"title\" id=toc-2283>[٦٢] إبراهيم بن عبد العزيز</span>\nهو أبو إسماعيل إبراهيم بن عبد العزيز بن عبد الملك بن أبي مَحْذُورةَ القُرشي المكي.\nروى عن جده. وروى عن نفر من الأعلام، نحو الحُميدي الأكبر (١)، وأبي نُعَيم وعبد الله بن عبد الوهاب. محْذُورَة: بفتح الميم، وسكون الحاء المهملة، وضم الذال المعجمة.\nونُعَيْم: بضم النون، وفتح العين المهملة.\n_________\n(١) هو الإمام الكبير أبي بكر عبد الله بن الزبير الحميدي المتوفى سنة ٢١٩ هـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢) تهذيب الكمال: (١/٥٩)، تهذيب التهذيب: (١/١٤١)، تقريب التهذيب: (١/٣٩)، خلاصة تهذيب الكمال: (١/٥١)، الكاشف: (١/٨٧)، تاريخ البخاري الكبير: (١/١٠٤)، الجرح والتعديل: (٢/٣٣٨) .","vol":"12","page":157},{"text":"<span data-type=\"title\" id=toc-2284>[٦٣] إبراهيم بن عبد الله</span>\nهو إبراهيم بن عبد الله بن قارظ الزُّهري، وقد اختلف في اسمه فقيل ما ذكرنا، وقيل: عبد الله بن إبراهيم بن قارظ. روى ذلك (١) جماعة من العلماء. تابعُّي.\nسمع عُمرَ، وعليًّا، وجابرًا.\nوروى عن أبي هريرة، والسائب بن يزيد.\nروى عنه الزُّهري، وسعد بن إبراهيم، ويحيى.\nقارظ: بالقاف والظاء المعجمة.\n_________\n(١) في خ: عنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣) تهذيب الكمال: (١/٥٧)، تهذي التهذيب: (١/١٣٤)، تقريب التهذيب: (١/٣٧)، خلاصة تهذيب الكمال: (١/٤٨)، الكاشف: (١/٨٤)، تاريخ البخاري الكبير (١/٣١٢)، الجرح والتعديل: (٢/٣١٦)، طبقات ابن سعد (٤٦٣) .","vol":"12","page":157},{"text":"<span data-type=\"title\" id=toc-2285>[٦٤] إبراهيم بن عطاء</span>\nهو إبراهيم بن عطاء مولى عِمْران بن حُصَينْ، وقال بعضهم: هو إبراهيم بن عطاء بن [[أبي]] ميْمُونة مولى آل عِمْران بن حُصين.\nسمع أباه. ⦗١٥٨⦘\nروى عنه يزيد بن زُرَيع وسَلْم بن قتيبة، وأبو عاصم حديثه في البصريين.\nزُرَيع: تصغير زرع.\nوسَلْم: بفتح السين، وسكون اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤) تهذيب الكمال: (١/٥٩)، تهذيب التهذيب: (١/١٤٥)، تقريب التهذيب: (١/٣٩)، خلاصة تهذيب الكمال: (١/٥١)، الكاشف: (١/٨٨)، تاريخ البخاري الكبير: (١/٣٠٩)، الجرح والتعديل: (٢/٣٦٠) .","vol":"12","page":157},{"text":"<span data-type=\"title\" id=toc-2286>[٦٥] إبراهيم بن محمد بن الحنفية</span>\nهو إبراهيم بن محمد بن علي بن أبي طالب الهاشمي، والحنفية أمُّ محمد ابنه، وهو أخو الحسن، وعبد الله ابني محمد.\nسمع أباه.\nروى عنه عمر بن عبد الله مولى غُفْرَة، ومحمد بن إسحاق. قال الترمذي: حديثه ليس بمتصل.\nغُفْرةُ بضم الغين المعجمة، وسكون الفاء، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥) تهذيب الكمال: (١/٦٣)، تهذيب التهذيب: (١/١٥٧)، تقريب التهذيب (١/٤٢)، خلاصة تهذيب الكمال: (١/٥٤)، تاريخ البخاري الكبير: (١/٣١٧)، الجرح والتعديل: (٢/٣٨٦)، الوافي بالوفيات: (٦/١١٩)، شذرات الذهب: (١/١٧٩)، الثقات: (٦/٤) .","vol":"12","page":158},{"text":"<span data-type=\"title\" id=toc-2287>[٦٦] إبراهيم بن محمد بن طَلْحَة</span>\nهو إبراهيم بن محمد بن طلْحة بن عُبيد الله التميميّ القُرَشي المدني، وقيل: هو كوفي تابعيّ.\nسمع عائشة، وأبا أُسَيْد الساعدي.\nروى عنه عبد الرحمن بن حُمَيد.\nمات سنة عشر ومائة، وأكثر حديثه عند أهل الحجاز.\nأُسيد: بضم الهمزة، وفتح السين المهملة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦) تهذيب الكمال: (١/١١٥٨)، (٣/١٥/٦٢)، تهذيب التهذيب: (١/١٥٣): تقريب التهذيب: (١/٤١)، خلاصة تهذيب الكمال: (١/٥٣، ٢/٣٧٤) الكاشف: (١/٩٠، ٣/١٦)، تاريخ البخاري الكبير: (١/٣١٥)، الجرح والتعديل (٢/٣٨٥)، الثقات: (٢/٥)، معرفة الثقات: (٣٥، ٣٦)، سيرالأعلام (٤/٥٦٢) .","vol":"12","page":158},{"text":"<span data-type=\"title\" id=toc-2288>[٦٧] إبراهيم بن محمد</span>\nهو إبراهيم بن محمد بن أبي يحيى، واسم أبي يحيى سِمْعان الأسلمي المدني مولاهم. كان يرى القدر وكلام جَهْم. تركه عبد الله بن المبارك وغيره.\nروى عن يحيى بن سعيد.\nسِمْعان: بكسر السين المهملة، والعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧) تاريخ ابن معين (٢/١٣)، التاريخ الكبير (١/٣٢٣-٣٢٤)، الجرح والتعديل (٢/١٢٥)، المجروحين (١/١٠٥)، تهذيب الأسماء واللغات (١/١٠٣-١٠٤) تهذيب الكمال (٢/١٨٤-١٩١)، وسير أعلام النبلاء (٨/٤٥٠-٤٥٤) وتذكرة الحفاظ (١/٢٤٦)، تهذيب التهذيب (١/١٥٨-١٦١)، الشذرات (٢/٣١٨) وهو شيخ الشافعي تركه الناس.","vol":"12","page":158},{"text":"<span data-type=\"title\" id=toc-2289>[٦٨] إبراهيم بن محمد بن سُفْياَن</span>\nهو [[أبو]] إسحاق إبراهيم بن محمد بن سُفْيان النَّيسابوري الفقيه. كان من العُبَّاد المجتهدين، ومن الملازمين لمسلم بن الحَجَّاج.\nسمع محمد بن رابع القُشَيْري، ومحمد بن أسلم، ومحمد بن مُقاتل، وسفيان بن وكيع.\nروى عنه: أبو العبَّاس أحمد بن هارُون، وأبو أحمد محمد بن عيسى الجَلُودي، وهو راوي «صحيح مسلم» عنه. ⦗١٥٩⦘ مات سنة ثمان وثلاثمائة.\nالقُشَيري: بضم القاف، وفتح الشين المعجمة.\nومُقاتل: بالقاف، والتاء فوقها نقطتان.\nووَكِيع: بفتح الواو وكسر الكاف.\nوالجَلُودي: بفتح الجيم، وضم اللام وقد تضم الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨) سير أعلام النبلاء (١٤/٣١١-٣١٣) الوافي (٦/١٢٨-١٢٩)، الشذرات (٤/٣٩) .","vol":"12","page":158},{"text":"<span data-type=\"title\" id=toc-2290>[٦٩] إبراهيم بن محمد بن عبيد</span>\nهو أبو مسعود إبراهيم بن محمد بن عبيد الدمشقي الحافظ. سافر الكثير، وسمع وكتب ببغداد، والكوفة، والبصرة، وواسط، والأهواز، وأصفهان (١)، وبلاد خُراسان. سمع ببغداد من أصحاب أبي شُعيب الحرَّاني، ومحمد بن يحيى المرْوزي، ويوسف بن يعقوب القاضي، وجعفر الفِرْيابي.\nوبالكوفة: من أصحاب أبي جعفر البَطين وغيره.\nوبالبصرة: من أصحاب أبي حنيفة الحجي.\nوبواسَط: من أبي محمد بن الشفا. وسمع بالبلاد من جماعة كثيرة، واستوطن بغداد (٢)، وكان له عناية بصحيحي البخاري ومسلم، وعمل كتاب «أطراف الصحيحين» .\nروى عنه أبو القاسم الطبري.\nمات ببغداد سنة إحدى وأربعمائة، وصلَّى عليه أبو حامد الإسفرائيني، وكان وصيه.\n_________\n(١) في خ: أصبهان.\n(٢) في خ: بغداد وهي لغة من بغداد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩) تاريخ بغداد (٦/١٧٢) مختصر تاريخ رمشق (٤/١٥٠)، تذكرة الحفاظ (٣/١٠٦٨)، وسير أعلام النبلاء (١٧/٢٢٧-٢٣٠)، الشذرات (٥/٩) .","vol":"12","page":159},{"text":"<span data-type=\"title\" id=toc-2291>[٧٠] إبراهيم بن محمد</span>\nهو إبراهيم بن محمد المقدسي. له ذكر في «طبقات المجروحين» (١) .\nروى عنه الفريابي.\nالفريابي: بالياء تحتها نقطتان، وبعد الألف باء موحدة وبالفاء.\n_________\n(١) ١ / ١٤١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠) في الجرح والتعديل (٢/١٢٨) .","vol":"12","page":159},{"text":"<span data-type=\"title\" id=toc-2292>[٧١] إبراهيم بن محمد الرَّقَّي</span>\nهو أبو إسحاق إبراهيم بن محمد بن نبهان الغَنَوي الرَقِّي، صاحب الإمام أبي عبد الله الحُميدي. حدث ببغداد.\nروى عَنْهُ الناس بها.\nومات بها سنة ثلاث وأربعين وخمسمائة. ⦗١٦٠⦘\nنَبْهان: بفتح النون، وسكون الباء الموحدة.\nوالغَنَوي: بفتح الغين المعجمة وفتح النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١) سير أعلام النبلاء (٢٠/١٧٥-١٧٦) .","vol":"12","page":159},{"text":"<span data-type=\"title\" id=toc-2293>[٧٢] إبراهيم بن مَيْسرَة</span>\nهو إبراهيم بن ميسرة الطائفي. يعدُّ في التابعين. حديثه في أهل مكة ثقة صحيح الحديث.\nروى عن خالته.\nروى عنه ابن جريج.\nميْسرة: ضد ميمنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢) تهذيب الكمال: (١/٦٦)، تهذيب التهذيب: (١/١٧٢)، تقريب التهذيب: (١/٤٤)، خلاصة تهذيب الكمال: (١/٥٨)، الكاشف: (١/٩٤)، تاريخ البخاري الكبير: (١/٣٢٨)، تاريخ البخاري الصغير: (٢/٧، ٢٩)، الجرح والتعديل: (٢/١٣٣)، ثلاثيات أحمد: (٢/١٣٧)، (٦/١٢٣)، الطبقات الكبرى: (٥/٣٥٦)، سير الأعلام: (٦/١٢٣)، تاريخ الإسلام: (٦/١٢٣)، تاريخ الإسلام: (٥/٢٢٣)، تاريخ واسط: (٢٦٩) معرفة الثقات: رقم (٤٢) .","vol":"12","page":160},{"text":"<span data-type=\"title\" id=toc-2294>[٧٣] إبراهيم بن نافع</span>\nهو أبو إسحاق إبراهيم بن نافع المخزومي المكِّي.\nسمع كثير بن كثير، وعطاء بن أبي رباح.\nسمع منه أبو نُعَيم. قال ابن عيينة: كان إبراهيم حافظًا، وقال ابن مهدي: كان أوثق شيخ بمكة.\nكثير: ضد قليل.\nورباح: بالباء الموحدة: والحاء المهملة.\nونُعَيم: بضم النون وفتح العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣) تهذيب الكمال: (١/٦٧)، تهذيب التهذيب: (١/١٧٤)، تقريب التهذيب: (١/٤٥) خلاصة تهذيب الكمال: (١/٥٨)، الكاشف: (١/٩٥)، تاريخ البخاري الكبير: (١/٣٣٢)، الجرح والتعديل: (٢/١٤٠)، الوافي بالوفيات: (٦/١٥٢)، ضعقاء ابن الجوزي: (١/٥٧)، سير الأعلام: (٧/٢٢) والحاشية، الثقات: (٦/٥) .","vol":"12","page":160},{"text":"<span data-type=\"title\" id=toc-2295>[٧٤] إبراهيم النَّخْعي</span>\nهو أبو عمْران إبراهيم بن يزيد بن الأسود بن عمرو بن ربيعة بن ذُهل بن ربيعة بن حارثة (١) بن ذُهل بن سعد بن مالك بن النخع النخعي، الفقيه الكوفي أحد الأئمة الأعلام المشهورين. تابعي جليل القدر، رأى عائشة ولم يثبت له منها سماع.\nوسمع علقْمة، والأسود.\nروى عنه الحكم ومنصور، والأعمش.\nمات سنة ست وتسعين، وله تسع وأربعون سنة، وقيل: ثمان وخمسين، والأول أصح.\n_________\n(١) من م. وليست في خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤) تهذيب الكمال: (١/٦٧)، تهذيب التهذيب: (١/١٧٧)، تقريب التهذيب (١/٤٦)، خلاصة تهذيب الكمال: (١/٥٩)، الكاشف: (١/٩٦)، تاريخ البخاري الكبير: (١/٣٣٣)، تاريخ البخاري الصغير: (١/٢١٠، ٢١١، ٢٢٢)، الجرح والتعديل: (٢/١٤٥)، ميزان الاعتدال: (١/٧٤)، لسان الميزان: (٧/١٧١) تذكرة الحفاظ: (١/٧٣)، الوفي بالوفيات: (٦/١٦٩)، سير الأعلام: (٤/٥٢٠) طبقات الحفاظ: (٢٩)، الحلية: (٤/٢١٧)، طبقات ابن سعد: (٦/١٨٨)،الجمع: (٧/١٣٩)، تاريخ واسط: (٤٨، ١٩٦، ٢١٧)، الترغيب والترهيب: (١٩) .","vol":"12","page":160},{"text":"<span data-type=\"title\" id=toc-2296>[٧٥] إبراهيم بن هُدْبة</span>\nهو أبو هُدْبة إبراهيم بن هدبة الفارسي. كان بالبصرة ثم خرج إلى أصفهان والرَّي، وقدم بغداد، وحدّث بها عن أنس بن مالك الأباطيل ولم يره. ⦗١٦١⦘\nروى عنه عيسى بن سالم الشاشي، وحميد بن الربيع، وسعدان بن نصر.\nقال الحاكم: كان يروي عن الأوزاعي ولم يره.\nهُدْبة: بضم الهاء، وسكون الدال المهملة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥) تاريخ يحيى بن معين (٢/١٤-١٥) الجرح والتعديل، (٢/١٤٣)، المؤتلف والمختلف للدارقطني (٢٢٩٩)، ميزان الاعتدال (١/٧١-٧٢) .","vol":"12","page":160},{"text":"<span data-type=\"title\" id=toc-2297>[٧٦] إبراهيم بن يزيد</span>\nهو أبو أسماء إبراهيم بن يزيد بن شريك التيمي من تيم الرِّباب. كوفي تابعي، زاهد، عالم.\nسمع أباه، والحارث بن سُوَيد.\nروى عنه الحكم بن عُتَيْبة، وسلمة بن كُهَيل، والأعمش.\nمات في حَبْس الحجَّاج سنة اثنتين وتسعين، وقيل: سنة أربع.\nالرِّباب: بكسر الراء وتخفيف الباء الموحدة الأولى.\nوعُتيبة: بضم العين، وفتح التاء فوقها نقطتان، وسكون الياء وبعدها باء موحدة.\nوكُهَيْل: تصغير كهل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦) تهذيب الكمال: (١/٦٧)، تهذيب التهذيب: (١/١٧٦)، تقريب التهذيب: (١/٤٥، ٤٦)، خلاصة تهذيب الكمال: (١/٥٩)، الكاشف: (١/٩٦)، تاريخ البخاري الكبير: (١/٣٣٤)، الثقات: (٤/٧)، الجرح، والتعديل: (٢/١٤٥)، ميزان الاعتدال: (١/٧٤)، لسان الميزان: (٧/١٧١)، تذكرة الحفاظ (١/٧٣)، طبقات الحفاظ: (٢٩)، شذرات الذهب: (١/١٠)، سير الأعلام: (٥/٦٠)، والحاشية الوافي بالوفيات: (٦/١٦٨)، طبقات ابن سعد: (٦/١٩٩) .","vol":"12","page":161},{"text":"<span data-type=\"title\" id=toc-2298>[٧٧] إبراهيم بن اليَسَع</span>\nهو إبراهيم بن اليسع التميمي من أهل مكة.\nروى عن جعفر الصَّادق، وهشام بن عرْوة. له ذكر في طبقات المجروحين (١) .\nروى عنه الحُميدي. وهو إبراهيم بن يحيى الذي روى عنه أحمد بن أبي مرَّة المكي، وهو إبراهيم بن أبي حَيَّة المكي الذي روى عنه قتيبة بن سعد.\nاليَسَع: بفتح الياء تحتها نقطتان، وفتح السين المهملة.\nوحيَّة: بفتح الحاء المهملة وتشديد الياء تحتها نقطتان.\n_________\n(١) ١ / ١٤٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧) التاريخ الكبير (١/٢٨٣)، ميزان الاعتدال (١/٢٩٩-٣٠) والعقد الثمين (٣/٢١٢) .","vol":"12","page":161},{"text":"<span data-type=\"title\" id=toc-2299>[٧٨] إبراهيم الأصفهاني </span>(١)\nهو إبراهيم بن. . . (١) الأصفهاني، له ذِكر في مناقب أبي داود السجستاني (٢) .\n_________\n(١) بياض في م، خ مقدار كلمة.\n(٢) ١ / ١٩٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨) الجرح والتعديل (٢/٨٨)، تاريخ بغداد (٦/٤٢-٤٤)، المنتظم (٥/٥٦-٥٧) تذكرة الحفاظ (٢/٦٢٨-٢٦٩)، العبر (٢-٣٣)، سير أعلام النبلاء (١٣/١٤٥-١٤٦) طبقات الحفاظ ص٢٧٧ للسيوطي، شذرات الذهب (٣/٢٨٤)،وهو إبراهيم بن أورمه أبو إسحاق الأصبهاني أحد أذكياء المحدثين مات سنة ٢٦٦هـ.","vol":"12","page":161},{"text":"<span data-type=\"title\" id=toc-2300>[٧٩] أحمد بن إبراهيم</span>\nهو أبو بكر أحمد بن إبراهيم بن إسماعيل بن العباس الإسماعيلي الجرجاني الإمام الحافظ. جمع بين الفقه، والحديث، والأصول، ورئاسة الدين والدنيا، وصنف «الصحيح» على شرط البخاري. وأخذ عنه ابنه أبو سعيد وفقهاء جرجان. وكانت إليه الرحلة في زمانه. ⦗١٦٢⦘ ولد سنة سبع وسبعين ومائتين، ومات سنة إحدى وسبعين وثلاثمائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩) الإرشاد للقزويني (٢/٧٩٣-٧٨٤)، تذكرة الحفاظ (٩٤٧)، الوافي (٦/٢١٣)، الشذرات (٤/٣٨٤) .","vol":"12","page":161},{"text":"<span data-type=\"title\" id=toc-2301>[٨٠] أحمد بن إسحاق القادر بالله</span>\nهو أبو العبَّاس أحمد القادر بالله أمير المؤمنين بن إسحاق بن جعفر المقتدر بن أحمد المعتضد بن أبي أحمد الموفق بن جعفر المتوكل بن المعتصم بن الرَّشيد بن المهدي بن المنصور. ولد سنة ست وثلاثين وثلاثمائة، وبويع له بالخلافة سنة إحدى وثمانين وثلاثمائة، ومات سنة اثنين وعشرين وأربعمائة، وكان حسن المذهب، مشهورًا بالعبادة والديانة وكثرة التهجد والصدقات، وكان حميد السيرة، صحيح السَّريرة. وكانت مدة خلافته اثنتين وأربعين سنة، ولم يَلِها قبله أحد مثل هذه المدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠) تاريخ بغداد (٤/٣٧ - ٣٨)،سير أعلام النبلاء (١٥/١٢٧- ١٣٧)، الوافي (٦/٢٣٩- ٢٤١)، شذرات (٥/١١٠- ١١٢) وتاريخ الخلفاء ص٤٤١.","vol":"12","page":162},{"text":"<span data-type=\"title\" id=toc-2302>[٨١] أحمد بن إسماعيل</span>\nهو أبو حُذافة أحمد بن إسماعيل بن محمد السَّهمي المدنيّ. سكن بغداد. روى عن مالك بن أنس، وعبد الرحمن بن أبي الزِّناد والدَّراوَردي.\nروى عنه القاضي المَحَاملي، وإسماعيل بن العباس الوراق، وغيرهما. له ذكر في طبقات المجروحين (١)، وقيل إنه لم يكن (٢) يتعمد الكذب على مالك، ولكنه لحقته غفلة فيما حدث عنه. مات سنة تسع وخمسين ومائتين.\nحُذافة: بضم الحاء المهملة، وتخفيف الذال المعجمة، وبالفاء.\nوالزِّناد: بالزاي والنون.\n_________\n(١) ١ / ١٤٠.\n(٢) ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١) تهذيب الكمال: (١/١٦)،تهذيب التهذيب: (١/١٥)، تقريب التهذيب: (١/١١)، خلاصة تهذيب الكمال: (١/١٨)، الكاشف: (٨٨٠)، ميزان الاعتدال: (١/٨٣) لسان الميزان: (٧/١٧١)، ديوان الضعفاء والمتروكين: (٢)،المغنى: (١/٣٤)،المعبر: (٢/٨١)، شذرات الذهب: (٢/١٣٩)، تنزيه الشريعة (١/ ٢٥)، تاريخ بغداد: (٤/ ٢٢) الكامل في الضعفاء لابن عدي: (١/١٧٩)، سير الأعلام: (٢٣، ٢٤) والحاشية،السابق واللاحق: (١٨٣) .","vol":"12","page":162},{"text":"<span data-type=\"title\" id=toc-2303>[٨٢] أحمد بن الحسين</span>\nهو القاضي أبو نصر أحمد بن الحسين بن محمد بن عبد الله الكسار الدِّيْنَوَرِي. أحد رواة «سنن النسائي» . رواها عن أبي بكر أحمد بن محمد السُّنِّي.\nالكَسَّار: بفتح الكاف وتشديد السين المهملة.\nوالسُّنيِّ: بضم السين المهملة، وتشديد النون المكسورة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢) سير أعلام النبلاء ١٧/١٥٤.","vol":"12","page":162},{"text":"<span data-type=\"title\" id=toc-2304>[٨٣] أحمد بن سلَمة</span>\nهو أحمد بن سلَمة بن عبد الله البزَّاز المعدَّل النيسابوري. ⦗١٦٣⦘ أحدُ الحُفاظ المتقنين، رافق مسلم بن الحجّاج في رحلته إلى قتيبة بن سعيد، وفي رحلته الثانية إلي البصرة.\nسمع قتيبة، وإسحاق بن راهَوَيْه، ومحمد بن أسلم.\nروى عنه أبو زُرْعة، وأبو حاتم الرازيّان.\nمات سنة ست وثمانين ومائتين\nالبزاز: من البز.\nوراهَوَيْهِ: بالراء، وفتح الهاء، وفتح الواو، وسكون الياء وكسر الهاء الثانية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣) الجرح والتعد يل (٢/٥٤)، سير أعلام النبلاء (١٣/٣٧٣)، تذكره الحفاظ (٦٣٧)، الوافي (٦/٤٠١ - ٤٠٣)، الشذرات (٣/٣٥٩) .","vol":"12","page":162},{"text":"<span data-type=\"title\" id=toc-2305>[٨٤] أحمد بن شُعيب</span>\nهو أحمد بن شُعيب أبو عبد الرحمن النَّسائي، تقدم ذِكره في الباب الرابع من مقدِّمة الكتاب (١) .\n_________\n(١) ١ / ١٩٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤) تهذيب الكمال: (١/٢٢)، تهذيب التهذيب: (١/٣٦)، تقريب التهذيب: (١/١٦)، خلاصة تهذيب الكمال: (١/٦، ١٧)، تاريخ أصبهان، (٢٩٥)، الوافي بالوفيات: (٦/٤١٦)، البداية النهاية: (١١/١٢٣)، طبقات الحفاظ: (٢٤١/٦٨٩)، سير الأعلام: (١٤/١٢٥)، الحاشية، شذرات الذهب: (٢/٢٣٨) .","vol":"12","page":163},{"text":"<span data-type=\"title\" id=toc-2306>[٨٥] أحمد بن صالح</span>\nهو أبو جعفر أحمد بن صالح المِصري، يعرف بابن الطَّبري، كان أبوه من أهل طبرستان، وكان أحد حُفاظ الحديث، وجرت بينه وبين أحمد بن حنبل مُذكرات، وكتب كلُّ واحد منهما عن صاحبه، وكان يُصلي بالشافعي. ولد سنة سبعين ومائة بمصر، ومات بها سنة ثمان وأربعين ومائتين.\nسمع عبد الله بن وهب، وعنبسة بن خالد.\nعنْبسة: بالنون والباء الموحدة والسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥) تهذيب الكمال: (١/٢٤)، تهذيب التهذيب: (١/٣٩)، تقريب التهذيب: (١/١٦) خلاصة تهذيب الكمال: (١/١٧)،الكاشف: (١/٦٠)، تاريخ البخاري الكبير: (٢/٦) تاريخ البخاري الصغير: (٢/٣٨٦)، الجرح والتعديل: (٢/٥٦)، ميزان الاعتدال: (١/١٠٣) لسان الميزان: (٧/١٧٢)، الوافي بالوفيات: (٦/٤٢٤)، مصدقه الفتح: (٣٨٦) تاريخ بغداد: (٤/١٩٥)، تذكرة الحفاظ: (٢/٧٢، ٤٩٥)، طبقات الحفاظ: (٢١٦) سير أعلام النبلاء (١٢/١٦٠)،الحاشية.","vol":"12","page":163},{"text":"<span data-type=\"title\" id=toc-2307>[٨٦] أحمد بن عبد الصَّمد</span>\nهو أبو بكر أحمد بن عبد الصَّمد بن أبي الفضل بن أبي حامد الغورجي. شيخ عبد الملك الكرُوخي (١) في «كتاب الترمذي» رواه عن عبد الجبار بن محمد الجراحي المروزي.\nمات سنة إحدى وثمانين وأربعمائة فجأة.\nالغُورجي: بضم الغين المعجمة، وبالراء والجيم.\nوالكَرُوخي (١): بفتح الكاف، وضم الراء الخفيفة، وبالخاء المعجمة.\nوالجَرَّاحي: بفتح الجيم، وتشديد الراء، وبالحاء المهملة.\n_________\n(١) في م: الكرخي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦) معجم البلدان (٤/٢١٦) «مادة غورج»، وسير أعلام النبلاء (١٩/٧) وتذكرة الحفاظ (١١٩٠)،الشذرات (٣٤٩٥) .","vol":"12","page":163},{"text":"<span data-type=\"title\" id=toc-2308>[٨٧] أحمد بن عبد الله</span>\nهو أبو بكر أحمد بن عبد الله بن عبد الرحيم بن سعيد بن [[أبي]] زُرعَة البرْقي، مولى بني زُهرة.\nحدث عن عبد الملك بن هشام، وعمرو بن أبي سلمة، وسعيد بن أبي مريم، وأسد بن موسى. وكان ثقة ثبتًا.\nمات سنة سبعين ومائتين فجأة، ضربته دابة في سوق الدَّواب.\nالبَرْقي: بفتح الباء الموحدة، وسكون الراء، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧) الجرح والتعديل (٢/٦١١)،تاريخ مولد العلماء ووفياتهم لابن زبر (٢٤٥)، وسير أعلام النبلاء (١٣/٤٧-٤٨)، تذكرة الحفاظ (١/٥٧٠) الوافي (٧/٨٠)، والشذرات (٣/٢٩٧) .","vol":"12","page":164},{"text":"<span data-type=\"title\" id=toc-2309>[٨٨] أحمد بن عبد الله</span>\nهو أحمد بن عبد الله الجُوْبَيارِي له ذكر في طبقات\nالمجروحين (١) .\nالجُوْبِيارِي: بضم الجيم وسكون الواو وكسر الباء ونصب الياء وكسر الراء.\n_________\n(١) ١ / ١٣٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨) الإرشاد للقزويني، الضعفاء والمتروكين للنسائي ص (٢٢) بتحقيق الأستاذ محمود إبراهيم زايد، ميزان الاعتدال (١/١٠٦-١٠٨) .","vol":"12","page":164},{"text":"<span data-type=\"title\" id=toc-2310>[٨٩] أحمد بن عبد الله </span>المستظهر\nهو أبو العبّاس أحمد المُسْتَظِهِر بالله أمير المؤمنين بن عبد الله المقتدي بن القائم بن القادر. بويع له بالخلافة بعد أبيه المُقتدي في المحرم سنة سبع وثمانين وأربعمائة، مات في ربيع الآخر سنة اثنتي عشرة وخمسمائة، فكانت ولايته خمسًا وعشرين سنة وأشهرًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩) سير أعلام النبلاء (١٩/٣٩٦-٤١٢)، الوافي (٧/١١٥- ١١٧) .","vol":"12","page":164},{"text":"[٩٠] أحمد بن علي (١) الخطيب\nهو أبو بكر أحمد بن علي بن ثابت بن أحمد بن مهدي الخطيب البغدادي الحافظ صاحب «تاريخ بغداد» . إمام وقته، وفريد عصره، وأوحد [[دهره]] في علم الحديث، ومعرفة الرجال والتواريخ، والجرح والتعديل، والفقه، والمعرفة، والدِّين، والورع، والزُّهد، والعبادة. وكان قديمًا على مذهب أحمد بن حنبل، فانتقل إلى مذهب الشافعي. وكان يختم كل يوم ختمة قراءة ترتيل في طريق الحج. وكان يجتمع الناس عليه وهو راكب فيقولون: حدثنا فيحدثهم. لقي المشايخ الأكابر، ولقي العلماء، وسافر [[إلى]] البلاد في طلب العلم، وله ستة وخمسون مصنفًا في علم الحديث.\nولد سنة إحدى وتسعين وثلاثمائة، وقيل: سنة اثنتين وتسعين. وأسمع الحديث وهو ⦗١٦٥⦘ ابن عشرين سنة، وكتب عنه شيخه أبو القاسم الأزهري، وشيخه أبو بكر الخوارزمي البرْقاني، وكان علق الفقه عن (٢) أبي الطيب طاهر بن عبد الله الطبري وغيره من الأئمة. ومات سنة ثلاث وستين وأربعمائة في ذي الحجة ببغداد، دفن عند قبر أحمد بن حنبل، وبشر الحافي، وكان أحد من حمل جنازته الشيخ أبو إسحاق الشِّيرازي صاحب «المهذب» في الفقه.\n_________\n(١) ليست في خ.\n(٢) في م: على.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠) تاريخ مولد العلماء ووفياتهم لابن زبر (٣٧٣- ٣٧٤)، مختصر تاريخ ابن عساكر لابن منظور (٣/١٧٣ - ١٧٦)، وطبقات علماء الحديث (٣/٣٣٢- ٣٤١)، وسير أعلام النبلاء (١٨/٢٧٠-٢٩٧)، وتذكرة الحفاظ (١١٣٥)، والوافي (٧/١٩٠- ١٩٩) والشذرات (٥/٢٦٢-٢٦٤) .","vol":"12","page":164},{"text":"<span data-type=\"title\" id=toc-2312>[٩١] أحمد بن عمر </span>بن سُريج\nهو أبو العباس أحمد بن عمر بن سريج القاضي إمام أصحاب الشافعي في وقته. شرح المذهب (١) ولخصه، ورد على المخالفين وأصحاب الأهواء. وكان آية في علوم الشريعة، وإليه المنتهى فيها، وكان يلقب بالبازي الأشهب. روى عن الحسن بن محمد الزعفراني، ومحمد بن سعيد العطار، وعباس بن محمد الدوري، وأبي داود السجستاني.\nروى عنه سليمان بن أحمد الطبراني، وأبو أحمد الغطريفي، وغيرهما من العلماء. وبه انتشر مذهب الشافعي في الآفاق. وقيل: إن مصنفاته بلغت أربعمائة. مات سنة ست وثلاثمائة.\nسُرَيج: بضم السين المهملة، وفتح الراء، وبالجيم.\nوالطَّبَرَاني: بفتح الطاء، وفتح الباء الموحدة، وبالنون.\nوالغِطْرِيفي: بكسر الغين المعجمة، وسكون الطاء المهملة، وكسر الراء، وبالياء تحتها نقطتان، وبالفاء.\n_________\n(١) في م: المهذب وهو غلط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١) المؤتلف والمختلف،تاريخ بغداد (٤/٢٨٧ - ٢٩٠)، تهذيب الأسماء واللغات (٢/٢٥١- ٢٥٢)، طبقات علماء الحديث (٢/٥١٨-٥٢٠)، سير أعلام النبلاء (١٤/٢٠١ -٢٠٤)، تذكر الحفاظ (٨١١)، والوافي (٧/٢٦٠ - ٢٦١)،والشذرات (٤/٢٩ - ٣١) .","vol":"12","page":165},{"text":"<span data-type=\"title\" id=toc-2313>[٩٢] أحمد بن فارس</span>\nهو أبو الحسين أحمد بن زكريا بن فارس اللغوي، صاحب كتاب «المجمل في اللغة» . كان مقيمًا بهَمَذان، وهو من أعيان أهل العلم وأفراد الدهر، يجمع إتقان العلماء وظرف الكتّاب والشعراء، وهو في بلاد الجبل كابن خَالوَيه في الشام وأبي بكر الخوارزمي بخراسان، وله كتب بديعة (١) ورسائل وأشعار، ومن تلامذته بديع الزَّمان.\n_________\n(١) من مؤلفاته \" مقاييس اللغة \" وقد طبع بتحقيق الأستاذ عبد السلام هارون، و\" الصاحبي في فقه اللغة \" وقد طبع أيضًا بتحقيق العلامة الفاضل السيد أحمد صقر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢) يتيمة الدهر (٣/٣٩٧-٤٠٤)، ودمية القصر (٣/١٧٤ -)، ترتيب المدارك (٤/٦١٠-٦١١)، معجم الأدباء (٤/٨٠-٩٨)، وانباه الرواة (١٥/٩٢-٩٥) ووفيات الأعيان (١/١١٨ - ١٢٠)، سير أعلام النبلاء (١٧/١٣٠- ١٠٦)، والوافي (٧/٢٧٨-٢٨٠)،والديباج المذهب (١/١٦٣ - ١٦٥)،وشذرات الدهب (٤/٤٨٠-٤٨٢) .","vol":"12","page":165},{"text":"<span data-type=\"title\" id=toc-2314>[٩٣] أحمد بن مجاهد</span>\nهو أبو بكر أحمد بن موسى بن مجاهد المقرئ. كان شيخ القُراء والمقدَّم عليهم في عصره. حدّث عن محمد بن عبد الله، وزيد بن إسماعيل الصائغ، وسعدان بن نصر، وعباس الدُّوري.\nروى عنه أحمد بن عيسى، وأبو بكر بن شاذان، وأبو الحسن الدَّارقطني، وخلق كثير.\nولد سنة خمس وأربعين ومائتين، ومات سنة أربع وعشرين وثلاثمائة (١) .\n_________\n(١) من مصنفاته كتاب \" السبعة \" في القراءات وقد حققه الدكتور شوقي ضيف وطبع بمصر بدار المعارف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣) تاريخ مولد العلماء ووفياتهم (٢٧٢)، تاريخ بغداد (٥/١٤٤ - ١٤٨) معجم الأدباء (٥/٦٥- ٤٧)، سير أعلام النبلاء (١٥/٢٧٢ -٢٧٤)، الوافي (٧/٢٠٠-٢٠١) .","vol":"12","page":166},{"text":"<span data-type=\"title\" id=toc-2315>[٩٤] أحمد بن محمد الإسْفَرائِيني</span>\nهو أبو حامد أحمد بن محمد بن أحمد (١) الإسفرائيني، الفقيه الإمام على مذهب الشافعي. إليه انتهت الرئاسة في زمانه. كان غاية في علوم الشريعة، آية فيها، وكان عظيم الجاه عند الملوك والعامة.\nحدّث عن: عبد الله بن عدي، وأبي بكر الإسماعيلي.\nروى عنه: الحسن بن محمد الخلال، وعبد العزيز بن علي، ومحمد بن أحمد بن شعيب، وخلق كثير.\nولد سنة أربع وأربعين وثلاثمائة، ومات سنة ست وأربعمائة.\nالإسْفَرائِيني: بسكون السين المهملة، وفتح الفاء، وكسر الياء تحتها نقطتان، وبالنون.\nوالخلال: بفتح الخاء المعجمة، وتشديد اللام.\n_________\n(١) في م، وليست في خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤) طبقات الفقهاء للشيرازي (١٠٣)، تاريخ بغداد (٤/٣٦٨ -٣٧٠)، تهذيب الأسماء واللغات (٢/٢٠٠ -٢١٠)، ووفيات الأعيان (١/٧٢ - ٧٤)،وسير أعلام النبلاء (١٧/١٩٣-١٩٧)،الشذرات (٥/٣٧ - ٣٨) .","vol":"12","page":166},{"text":"<span data-type=\"title\" id=toc-2316>[٩٥] أحمد بن محمد البِرْقاني</span>\nهو أبو بكر أحمد بن محمد بن غالب الخوارزمي، المعروف بالبِرْقاني. سمع ببلده من أبي العباس بن حمدان النيسابوري، وأحمد بن إبراهيم بن خالد الخوارزمي، وسمع ببغداد من محمد بن جعفر بن الهيثم البُندار، وأبي علي الصواف، وأبي بكر بن مالك القطيعي، وأبي محمد بن ماسي. ثم خرج إلى جرجان، فسمع أبا بكر الإسماعيلي، وكتب بنيسابور عن أبي أحمد الحافظ، ثم عاد ⦗١٦٧⦘ إلى بغداد فاستوطنها وحدَّث بها، وكان ثقة ورعًا مُتقنًا فَهِمًا مثبتًا. قال الخطيب أبو بكر البغدادي: لم أر في شيوخنا أثبت منه. كان حافظًا للقرآن، عارفًا بالفقه، له حظ من علم العربية، وله تصانيف في علم الحديث.\nولد سنة ست وثلاثين وثلاثمائة، ومات في رجب سنة خمس وعشرين وأربعمائة، ودفن في مقبرة جامع المنصور.\nالبِرْقاني: بكسر الباء الموحدة، وفتحها، وسكون الراء وبالقاف، والنون.\nوالبُندار: بضم الباء الموحدة، وسكون النون.\nوالقَطِيعي: بفتح القاف، وكسر الطاء، وبالعين.\nوماسِي: بكسر السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥) تاريخ مولد العلماء ووفياتهم لابن زبر (٣٣٨)، تاريخ بغداد (٤/٣٧٣-٣٧٦)، مختصر تاريخ ابن عساكر (٣/٢٢٥- ٢٢٦)، سير أعلام النبلاء (١٧/٤٦٤ - ٤٦٨)، تذكرة الحفاظ (١٠٧٤) والشذرات (٥/١٢١- ١٢٢) .","vol":"12","page":166},{"text":"<span data-type=\"title\" id=toc-2317>[٩٦] أحمد بن محمد السُّنِّي</span>\nهو أبو بكر أحمد بن محمد بن إسحاق بن إبراهيم بن أسباط بن عبد الله بن إبراهيم مولى عبد الله بن جعفر بن أبي طالب السُّني الحافظ الدِيْنَوري (١) .\nحدَّث عن أبي عَرُوبة، وأحمد بن شعيب النسائي، وخلق كثير.\nحدَّث عنه القاضي أبو بكر أحمد بن عبد الله بن شاذان الدِّينوري، والقاضي أبو النصر أحمد بن الحسين بن محمد الكَسّار الدِّينوري.\nتوفى آخر سنة أربع وستين وثلاثمائة.\nالسُّني: بضم السين المهملة، وتشديد النون المكسورة.\nوعَرُوبَة: بفتح العين المهملة وبضم الراء الموحدة. والكسّار: بتشديد السين المهملة.\n_________\n(١) من تصانيفه \" عمل اليوم والليلة \"، وقد حققناه وهو من منشورات مكتبة دار البيان بدمشق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦) الإكمال /٥٠١، مختصر تاريخ ابن عساكر (٣/٢٣٠ - ٢٣١)، طبقات علماء الحديث (٣/١٣٣)، وسير أعلام النبلاء (١٦/ ٢٥٥-٢٥٧)،تذكرة الحفاظ/ ٩٣٩، والشذرات (٤/٣٣٩) .","vol":"12","page":167},{"text":"<span data-type=\"title\" id=toc-2318>[٩٧] أحمد بن محمد بن حنبل</span>\nهو أبو عبد الله أحمد بن محمد بن حنبل بن هِلال بن أسد بن إدريس بن عبد الله بن حيَّان بن عبد الله (١) بن أنس بن عوف بن قاسم بن مازن بن شيبان بن ذُهل بن ثعلبة الشيباني الإمام المروزي.\nولد ببغداد سنة أربع وستين ومائة، ومات بها سنة إحدى وأربعين ومائتين، وله سبع وسبعون سنة. كان إمامًا في الفقه، والحديث، والزُّهد، والورع، والعبادة، وبه عُرِف ⦗١٦٨⦘ الصحيحُ من السَّقيم، والمجروح من المعدَّل. نشأ ببغداد، وطلب العلم، وسمع الحديث من شيوخها، ثم رحَل إلى الكوفة، والبصرة، ومكة، والمدينة، واليمن، والشام، والجزيرة. وكتب عن علماء ذلك العصر، فسمع من إسماعيل بن عُلَيَّة، وهُشَيم بن بشير، ويزيد بن هارون، ويحيى بن سعيد القطان، وعبد الرحمن بن مهدي، وأبي داود الطيالسي، ووكيع بن الجرَّاح، وسفيان بن عيينة، ومحمد بن إدريس الشافعي الإمام، وعبد الرزاق بن همَّام وخلق كثير سواهم.\nروى عنه ابناه صالح وعبد الله، وابن عمَّه حَنبل بن إسحاق، ومحمد بن إسماعيل البخاري، ومسلم بن الحجَّاج النيسابوري، وأبو زُرْعةَ وأبو حاتم الرازيَّان، وأبو داود السجستاني، وخلق سواهم كثير، إلا أن البخاري لم يذكر في «صحيحه» عنه إلا حديثًا واحدًا في آخر الصَّدقات تعليقًا.\nوروى عن أحمد بن الحسن الترمذي عنه حديثًا آخر، قال ذلك الحازِمي. فضائله كثيرة، ومناقبه جمَّة، وآثاره في الإسلام مشهورة، ومقاماته في الدين مذكورة، انتشر ذكره في الآفاق، وسرى حمدُه في البلاد، وهو أحد المجتهدين المعمول بقوله ورأيه ومذهبه في كثير من البلاد، والمأخوذ بهديه ودله في الأغوار والأنجاد. قال إسحاق بن راهَوَيْهِ: أحمد بن حنبل حجة بين الله وبين عبيده في أرضه. وقال الشافعي: خرجت من بغداد وما خلَّفت بها أحدًا أتقى، ولا أوْرَع، ولا أفقه ولا أعلم من أحمد بن حنبل. وقال أحمد بن سعيد الدارمي: ما رأيت أسود الرأس أحفظ لحديث رسولِ الله - ﷺ-، ولا أعلم بفقهه ومعانيه من أبي عبد الله أحمد بن حنبل.\nحيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\nوعُلَيَّة: بضم العين المهملة، وفتح اللام، وتشديد الياء، تحتها نقطتان.\nوهُشَيم: بضم الهاء، وفتح الشين المعجمة.\n_________\n(١) بن حيان بن عبد الله: من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧) تهذيب الكمال (١/٣٥)، تهذيب التهذيب (١/٧٢)، تقريب التهذيب (١/٢٤) خلاصة تهذيب الكمال (١/٢٩)، الكاشف (١/١٢٤)، تاريخ البخاري الكبير (٢/٥) تاريخ البخاري الصغير (٢/٣٧٥)، الجرح والتعديل (٢/٦٨)، ثلاثيات أحمد (١/٦) تذكرة الحفاظ (٢/٤٣١) .","vol":"12","page":167},{"text":"<span data-type=\"title\" id=toc-2319>[٩٨] أحمد بن محمد الخَلال</span>\nهو أبو بكر أحمد بن محمد الخلال.\nروى عن (١) أبي داود سليمان بن الأشعث السجستاني. له ذكر في مناقب أبي داود (٢) . ⦗١٦٩⦘\nالخَلال: بفتح الخاء المعجمة، وتشديد اللام الأولى.\n_________\n(١) في م: عنه.\n(٢) ١ / ١٨٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨) تاريخ بغداد (٥/١١٢-١١٣)، طبقات الحنابلة (٢/١٢-١٥)، سير أعلام النبلاء (١٤/٢٩٧ ٢٩٨)، وتذكرة الحفاظ (٧٨٥) .","vol":"12","page":168},{"text":"<span data-type=\"title\" id=toc-2320>[٩٩] أحمد بن محمد الطحاوي</span>\nهو أبو جعفر أحمد بن محمد بن سلامة بن سلمة بن عبد الملك بن سلمة بن سُليم الأزدي الطَّحاوي. إليه انتهت رئاسة أصحاب أبي حنيفة بمصر. أخذ العلم عن أبي جعفر بن عِمْران، وأبي حازم عبد الحميد بن عبد العزيز. كان شافعيًا يتفقه على المُزَني، فقال له يومًا: والله لا جاء منك شيء، فغضب أبو جعفر وانتقل عنه إلى أبي جعفر بن عمران، وبلغ الغاية في العلم، وصنف الكُتب. وكان يقول: رحم الله أبا إبراهيم لو كان حيًا لكفر عن يمينه.\nولد سنة ثمان وثلاثين ومائتين، ومات سنة إحدى وعشرين وثلاثمائة.\nالطحَاوِي: بفتح الطاء، وتخفيف الحاء المهملة، وكسر الواو.\nوحازم: بالحاء المهملة والزاي (١) .\n_________\n(١) وله من المصنفات الجياد \" مشكل الآثار \" و\" معاني الآثار \" و\" الشروط الكبير \" و\" بيان السنة \" المشهور بالعقيدة الطحاوية وهي التي شرحها الصدر ابن أبي العز الحنفي الأذرعي وهي من منشورات مكتبة دار البيان بدمشق بتحقيق بشير محمد عيون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩) تاريخ مولد العلماء ووفياتهم لابن زبد (٢٧٠)، مختصر تاريخ دمشق لابن منظور (٣/٢٦٤)، ووفيات الأعيان (١/٧١-٧٢)،وسير أعلام النبلاء (١٥/٢٧-٣٣)، تذكرة الحفاظ (٨٠٨)،والوافي (٨/٩-١٠)، والجواهر المضية ١/٢٧١، والطبقات السنية ٢/٤٩،٥٢ وتاج التراجم رقم (١٩) والشذرات (٤/١٠٥ -١٠٦) .","vol":"12","page":169},{"text":"<span data-type=\"title\" id=toc-2321>[١٠٠] أحمد بن محمد بن عُقدَة</span>\nهو أبو العبَّاس أحمد بن محمد بن سعد بن عبد الرحمن بن إبراهيم بن زياد بن عبد الله الكوفي، المعروف بابن عُقدة. سمع محمد بن عبيد الله المنادي، والحسن بن مُكْرَم، ويحيى بن أبي طالب، وعبد الله بن روح، وإسماعيل بن إسحاق القاضي.\nروى عنه عبد الله بن عدي الجرجاني، وأبو القاسم الطبراني، وأبو الحسن الدارقطني، وابن شاهين، وخلق كثير. كان حافظًا عالمًا مُكْثِرًا جمع التراجم، والأبواب، وانتشر حديثه في البلاد.\nولد سنة تسع وأربعين ومائتين، ومات سنة اثنتين وثلاثين وثلاثمائة.\nعُقدة: بضم العين، وسكون القاف، وبالدال المهملة. وزياد: من الزِّيادة.\nومُكْرَم: بضم الميم، وسكون الكاف، وفتح الراء.\nورَوْح: بفتح الراء، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠) تاريخ بغداد (٥/١٤ - ٢٢)، (٣ /٢٨-٣٢)،سير أعلام النبلاء (١٥/٣٤٠ -٣٥٥) تذكرة الحفاظ (٨٣٩)، الشذرات (٤/١٧٩ -١٨٠) .","vol":"12","page":169},{"text":"<span data-type=\"title\" id=toc-2322>[١٠١] أحمد بن محمد الهَرَوي</span>\nهو أبو عبيد أحمد بن محمد الهَروي، صاحب كتاب «الغريبين» . أخذ العلم عن الإمام محمد بن أحمد بن الأزهر الأزهري ... (١) .\n_________\n(١) بياض في م، خ مقداره سطر تقريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١) معجم الأدباء (٤/٢٦٠-٢٦١)، ووفيات الأعيان (١/٩٠-٩٦)، سير أعلام النبلاء (١٧/١٤٦- ١٤٧)، الوافي (٨/١٤٤-١١٥) الشذرات (٥/٨) .","vol":"12","page":170},{"text":"<span data-type=\"title\" id=toc-2323>[١٠٢] أحمد بن محمد بن ياسين</span>\nهو أحمد بن محمد بن ياسين الهروي. له ذكر في مناقب أبي داود السجستاني (١) ... (٢) .\n_________\n(١) ١ / ١٩٠، وقد تصحف اسمه أحمد بن حنبل بن ياسين فيصحح كما ذكر المصنف ها هنا.\n(٢) بياض في م، خ مقداره نصف سطر تقريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢) الإرشاد (٣/٨٧٤)، سير أعلام النبلاء (١٥/٣٣٩-٣٤٠)، تذكرة الحفاظ (٨٧٧)، شذرات (٤/١٨٥) .","vol":"12","page":170},{"text":"<span data-type=\"title\" id=toc-2324>[١٠٣] أحمد بن مَنِيع</span>\nهو أبو جعفر أحمد بن منيع بن عبد الرحمن الأصم البغدادي.\nولد سنة ستين ومائة، ومات ببغداد سنة أربع وأربعين ومائتين.\nسمع هُشَيْم بن بشير، وعبد الله بن المبارك، وسفيان بن عيينة، ويزيد بن هارون. روى عنه البخاري، ومسلم، والترمذي، والنسائي، وغيرهم.\nمَنِيع: بفتح الميم وكسر النون.\nوهُشيم: بضم الهاء، وفتح الشين المعجمة.\nوبَشِير: بفتح الباء الموحدة، وكسر الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣) تهذيب الكمال: (١/٤٣)، تهذيب التهذيب: (١١/٨٤)، تقريب التهذيب: (١/٢٧) خلاصه التهذيب الكمال: (١/٣٢)، الكاشف: (١/٧١)، تاريخ البخاري الكبير: (٢/٦)، تاريخ البخاري الصغير: (٢/٣٧٩)،الجرح والتعديل: (٢ / ٧٧)،الوافي بالوفيات: (٨/ ١٩٢)، تاريخ بغداد (٥/١٦٠)، طبقات الحفاظ: (٢٠٨)، سير أعلام النبلاء: (١١/ ٤٨٣) والحاشية،العبر (١/٤٤٢)، الأنساب: (٢/٢٧٣)، الثقات: (٨/٢٢) .","vol":"12","page":170},{"text":"<span data-type=\"title\" id=toc-2325>[١٠٤] أحمد بن هارُون</span>\nهو أبو بكر، أحمد بن [[محمد]] هارون الخَلال من أكابر فقهاء أصحاب أحمد بن حنبل. له مصنَّفات كثيرة في الفقه، وله كتاب «الجامع» في المذهب. وأخذ العلم عن المَرْوُّذي، وصالح، وعبد الله ابني أحمد بن حنبل.\nمات سنة إحدى عشرة وثلاثمائة، ودفن عند المروذيّ.\nالخَلال: بفتح الخاء المعجمة وتشديد اللام.\nوالمَرْوُّذي: بفتح الميم وتشديد الواو وضمها وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤) تاريخ بغداد (٥/١١٢- ١١٣)، طبقات الفقهاء للشيرازي ص١٧١، طبقات الحنابلة (٢/١٢- ١٥)، تذكرة الحفاظ (٣/٧٨٥- ٧٨٦) .","vol":"12","page":170},{"text":"<span data-type=\"title\" id=toc-2326>[١٠٥] أحمد بن يونس</span>\nهو أبو عبد الله أحمد بن عبد الله بن يونس بن عبد الله بن قيس اليربوعي التميمي الكوفي. سمع الثوري، وزهير بن حرب، وإسرائيل. وكان ثقة ثبتًا، وأكثر ما تجئ الرواية عنه منسوبًا إلى جدِّه يونس. ⦗١٧١⦘ مات سنة سبع وعشرين ومائتين، وهو ابن أربع وتسعين سنة، ودفن بالكوفة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥) تهذيب الكمال: (١/٢٨)، تهذيب التهذيب: (١/٥٠)، تقريب التهذيب: (١/١٩) خلاصة تهذيب الكمال: (١/٢١)، الكاشف: (١/٦٢) تاريخ البخاري الكبير: (٢/٥) تاريخ البخاري الصغير: (٢/٣٥٥)، الطبقات لابن سعد: (٦/٢٨٣)، التعديل والتجريح: (رقم ١٧)، سير أعلام: (١٠/ ٤٥٧) والحاشية.","vol":"12","page":170},{"text":"<span data-type=\"title\" id=toc-2327>[١٠٦] الأحنف بن قيس</span>\nهو أبو بحر الأحنف بن قيس، وقيل: اسمه الضَّحاك، وقيل: صخر بن قيس بن معاوية بن حُصين بن عبادة بن النَزّال بن مرَّة بن عبيد بن الحارث بن عمر بن كعب بن سعد بن زيد مناة بن تميم السَّعدي التميمي. أدرك زمن النبيِّ - ﷺ- ولم يره، ودعا له النبيُّ - ﷺ-. وقد ذكره ابن مَندة، وابن عبد البر في كتابيهما لأنه أسلم في (١) زمن النبيِّ - ﷺ- وهو من جلِّة التابعين وأكابرهم. وكان سيِّد قومه، موصوفًا بالحلم والعلم والعقل (٢)، والدَّهاء. قال الأحنَفُ، بينا أنا أطوف بالبيت في زمن عُثمان أخذ بيدي رجل من بني ليث فقال: «ألا أُبَشِّرُكَ؟ قلت: نعم، قال: أما تذكر إذ بعثني رسول الله - ﷺ- إلى قوْمك بني سعد فجعلت أعرض عليهم الإسلام، فقلتَ لي (٣): إنه يدعو إلى خير ويأمر بالخير، فبلغتُ النبي - ﷺ- فقال: «اللهم اغفر للأحنف» وكان الأحنف يقول: ما شيء أرجى عندي من ذلك، يعني دعوة النبيَّ - ﷺ-.\nروى عن عُمَر، والعَبّاس، وغيرهما. ومات سنة سبع وستين بالكوفة.\nبحر: ضد بر.\nوالأحنَف: بالحاء المهملة، والنون.\nوالنَزَّال: بفتح النون، وتشديد الزاي.\n_________\n(١) ساقطة من م.\n(٢) ليست في م.\n(٣) ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦) تهذيب الكمال: (١/٧١)، تهذيب التهذيب: (١/١٩١)،تقريب التهذيب: (١/٤٩)، خلاصة تهذيب الكمال: (١/١١٥)، الكاشف: (١/١٠٠) تاريخ البخاري الكبير: (٢/٥٠)، تاريخ البخاري الصغير: (١/١٥٧)، (١٥٩)، الجرح والتعديل: (٢/٣٢١)، البداية،النهاية: (٨/٣٢٦)، شذرات الذهب (١/٧٨)، سير أعلام النبلاء: (٤/٨٦)، (٩٧) الحاشية،الطبقات الكبرى: (٣/١١٢) (٥/٤٦)، (٧/١٣٠)، أسماء الصحابة الرواة: (٨٣١)، أسد الغابة: (٣/٤٩)، الإصابة: (٣/٢٦٨)، الثقات: (٣/١٢٩٦)، الاستيعاب (٢ //٧٤٤) .","vol":"12","page":171},{"text":"<span data-type=\"title\" id=toc-2328>[١٠٧] الأحوص</span>\nهو أبو الجَوّاب الأحوص بن جَواب الضبي من أهل الكوفة. له ذِكر في كتاب العِدَّة (١) في حديث سليمان بن يسار.\nروى عنه علي بن المديني.\nمات سنة إحدى عشرة ومائتين.\nالجَوّاب: بفتح الجيم، وتشديد الواو، وبالباء الموحدة.\n_________\n(١) انظر الحديث رقم (٥٩٤٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧) تهذيب الكمال: (١/٧٢)، تهذيب التهذيب: (١/١٩١)، تقريب التهذيب: (١/٤٩) خلاصة تهذيب الكمال: (١/٦٣)، الكاشف: (١/١٠٠)، تاريخ البخاري الكبير (١/٥٨)، الجرح والتعديل: (٢/٣٢٨)، ميزان الاعتدال: (١/١٦٧)، لسان الميزان (٧/١٧٢)، الثقات: (٦/٨٩)، شذرات الذهب: (٢/٢٥)، تاريخ واسط: (٢٨٠) .","vol":"12","page":171},{"text":"<span data-type=\"title\" id=toc-2329>[١٠٨] آدم بن علي</span>\nهو آدم بن علي العجلي، ويقال: البكري، ويقال: الشيباني. قال البخاري: بكريّ وعجلي واحد. فأما شيبان فليس منهم. وهو تابعيٌّ يعدُ في الكوفيين.\nروى عن ابن عمر. ⦗١٧٢⦘\nروى عنه الثوري، وشعبة (١)، ويونس بن أبي إسحاق.\n_________\n(١) في م: سعيد بدل شعبة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨) تهذيب التهذيب: (١/ ١٩٧)، الجرح والتعديل: (٢/ ٢٦٦)، الثقات: (٤/٥١) .","vol":"12","page":171},{"text":"<span data-type=\"title\" id=toc-2330>[١٠٩] أزْرَق بن قيس</span>\nهو أزرق بن قيس الحارثي من بلحارث بن كعب البصري. تابعي.\nسمع أبا بَرْزَة، وابن عمر، وأنس بن مالك.\nروى عنه التيمي، وشعبة وحمَّاد بن سلمَة، وحماد بن زيد.\nبَرْزَة: بفتح الباء الموحدة، وسكون الراء، وبعدها زاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩) تهذيب الكمال: (١/ ٧٤)، تهذيب التهذيب: (١/٢٠٠)، تقريب التهذيب: (١/٥١)، خلاصه تهذيب الكمال (١/٦٤)، الكاشف: (١/١٠٢)، الجرح والتعديل: (٢/٣٣٩)، طبقات الحفاظ: (٨٣)، مجمع: (٦/ ٢٢٩)، مشكاة: (٣/١٠٦)، الثقات: (٤/٦٢) .","vol":"12","page":172},{"text":"<span data-type=\"title\" id=toc-2331>[١١٠] أزّهر بن عبد الله</span>\nهو أزهر بن عبد الله بن جُمَيْع الحرازي، وقال الدارَقطني: الحرَّاني بالراء المشددة والنون، والصواب فتح الحاء المهملة، وتخفيف الراء، وبعد الألف زاي، وهو منسوب إلى حَراز بن عوف بن عدي أخي هوازن وهما بطنان من ذي الكلاع من حمْير. حديثه في الشاميين. تابعي صالح الحديث.\nروى عن النُّعمان بن بشير.\nجُمَيْع: بضم الجيم، وفتح الميم، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠) تهذيب الكمال: (١ /٧٥)، تهذيب التهذيب: (١/ ٢٠٤)، تقريب التهذيب: (١/ ٥٢)، خلاصه تهذيب الكمال: (١/ ٦٥)، الكاشف (١/١٠٣)، الثقات: (٤/٣٨)، تاريخ البخاري الكبير: (١/٤٥٨)،الجرح والتعديل: (٢/٣١٢)،ميزان الاعتدال: (١/١٧٣) (١/ ٣٣٩) .","vol":"12","page":172},{"text":"<span data-type=\"title\" id=toc-2332>[١١١] أُسامة بن قتادة</span>\nهو أبو سعدة أُسامة بن قتادة العبْسي. له ذكر في مناقب سعد بن أبي وقاص (١) .\nسعدة تأنيث سعد.\nوالعبْسي: بالباء الموحدة والسين المهملة.\n_________\n(١) انظر الحديث رقم (٦٥٣٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١) الإصابة ١/١٠٤.","vol":"12","page":172},{"text":"<span data-type=\"title\" id=toc-2333>[١١٢] أُسَامة بن مَالِك</span>\nهو أبو العُشَراء أُسامة بن مالك بن قهطم الدَّارمي، تابعي.\nروى عن أبيه.\nروى عنه حماد بن سلمة. يُعدُّ في البصريين، وفي نسبه اختلاف كثير، وهذا أشهر ما قيل فيه.\nالعُشَراء: بضم العين المهملة، وفتح الشين المعجمة، وبالمد.\nقهطم: بالقاف (١) والطاء المهملة.\n_________\n(١) في م: بالفاء وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢) التاريخ الكبير (٢/٢١- ٢٢)،الجرح والتعديل (٢/٢٨٣)، المؤتلف والمختلف (٢٣٤٣)، مشاهير علماء الأمصار، الإصابة (١/١١٩- ١٢٠) .","vol":"12","page":172},{"text":"<span data-type=\"title\" id=toc-2334>[١١٣] إسحاق بن إبراهيم</span>\nهو إسحاق بن إبراهيم بن حبيب بن الشَّهيد البصري. ⦗١٧٣⦘\nروى عن معتمر بن سُليمان، وأبي معاوية الضرير.\nروى عنه أحمد بن منصور، وأبو بكر بن أبي داود، وأبو عبد الرحمن النسائي.\nمات سنة سبع وخمسين ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣) تهذيب الكمال: (١/٧٧)، تهذيب التهذيب: (١/٢١٣)، تقريب التهذيب: (١/٥٣)، خلاصة تهذيب الكمال: (١/٦٧)، الكاشف (١/١٠٥)، الجرح والتعديل: (٢/٢١١)، تاريخ بغداد (٦/٣٧٠)، الثقات: (٨/١١٧) .","vol":"12","page":172},{"text":"<span data-type=\"title\" id=toc-2335>[١١٤] إسحاق بن رَاشِد</span>\nهو إسحاق بن رَاشد الجُزَري أخو النُّعمَان. قاله البخاري، قال أحمد: لا أعلم بينهما قرابة. قال البخاري: ولا أراه حفظه. وقال أحمد أيضًَا: إسحاق رَقِّيّ والنُّعْمان جَزَريّ. وقال أبو حاتم: لم يصحّ عندي أنهما أخوان.\nروى عن الزّهْريّ.\nسمع منه عَتاب بن بشير، ومعْمَر.\nالجزَري: بالجيم (١)، والزاي، والراء.\nوعَتّاب: بتشديد التاء فوقها نقطتان، وبالباء الموحدة.\nوبَشِير: بفتح الباء الموحدة وكسر الشين المعجمة.\n_________\n(١) في هامش خ: بضم الجيم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤) تهذيب التهذيب: (١/٢٣٠)، تقريب التهذيب: (١/٥٧)، خلاصة تهذيب الكمال: (١/٧٢)، تاريخ البخاري الكبير: (١/٣٨٦)، الجرح والتعديل: (٢/٢١٩) الثقات: (٥٧٦) .","vol":"12","page":173},{"text":"<span data-type=\"title\" id=toc-2336>[١١٥] إسحاق بن رَاهَوَيْهِ</span>\nهو أبو يعقوب إسحاق بن إبراهيم بن مَخْلَد بن إبراهيم الحنظلي التَميمي المرْوزي، المعروف بابن رَاهَوَيْهِ. أحد أركان المسلمين وعلَم من أعلام الدِّين، وممن جمع الحديث والفقه، والإتقان والحفظ، والصدق والورع. طاف بلاد خُراسان، والعراق والحجاز، واليمن، والشام في طلب العلم، ثم استوطن نيسابور إلى أن مات بها في سنة ثمان وثلاثين ومائتين، وهو ابن أربع وسبعين سنة، وإنما قيل له: ابن رَاهَوَيْهِ؛ لأنّ أباه ولد في الطريق، واسم الطريق «راه» بالفارسية. وفضائله أكثر من أن تحصى.\nسمع جرير بن عبد الحميد الرَّازي، وإسماعيل بن عُلَيَّة، وسفيان بن عُيينة، ووكيع بن الجرَّاح، وعبد الرزاق بن همام، وخلقًا كثيرًا من الأئمة.\nروى عنه البخاري، ومسلم، والترمذي، وجماعة كثيرة من الأئمة الأعلام.\nمَخْلَد: بفتح الميم، وسكون الخاء المعجمة، وفتح اللام.\nورَاهَوَيْه: بالراء، وفتح الهاء (١)، وفتح الواو، وسكون الياء، وكسر الهاء الآخرة.\nوعليّة: بضم العين المهملة، وفتح اللام، وتشديد الياء، تحتها نقطتان.\nوالجَرّاح: بفتح الجيم، وتشديد الراء، وبالحاء المهملة.\n_________\n(١) ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥) تهذيب الكمال: (١/٧٨)، تهذيب التهذيب: (١/٥٤)، الثقات: (٨/١١٥)، تاريخ البخاري الكبير: (١/٣٧٩)، تاريخ البخاري الصغير: (٢/٣٦٨)، الجرح والتعديل: (٢/٢٠٩) ميزان الاعتدال: (١/١٨٢)، لسان الميزان: (٧/١٧٤)، نسيم الرياض: (١/٣٥١)، مشكاة المصابيح: (٣/٦٠٩)، سير النبلاء: (١١/٣٨٥)، الحاشية، الوافي بالوفيات: (١/١٩٩)، (٣٨٧)، شذرات الذهب: (٢/٨٩)،تاريخ بغداد: (٦/٣٤٥) طبقات الحفاظ: (٥٦١)، حلية الأولياء: (٩/٢٣٤) .","vol":"12","page":173},{"text":"<span data-type=\"title\" id=toc-2337>[١١٦] إسحاق بن عبد الله</span>\nهو إسحاق بن عبد الله بن الحارث بن نوْفل بن الحارث بن عبد المطلب الهاشمي. تابعيّ يعدُّ في المدنيين. صحيح الحديث.\nروى عن أم الحكم بنت الزُّبير.\nروى عنه الأسود بن شيبان وقتادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦) تهذيب الكمال: (١/٨٥)، تهذيب التهذيب: (١/٢٣٩)،تقريب التهذيب: (١/٥٨)، خلاصة تهذيب الكمال: (١/٧٤)، الكاشف: (١/١١١)، تاريخ البخاري الكبير، (١/٣٩٤) والجرح والتعديل: (٢/٢٢٧)، ميزان الاعتدال: (١/١٨٩)، لسان الميزان: (٣٥٩)، الثقات: (٦/٥٦) .","vol":"12","page":174},{"text":"<span data-type=\"title\" id=toc-2338>[١١٧] إسحاق بن عبد الله</span>\nهو أبو يحيى إسحاق بن عبد الله بن أبي طلحة الأنصاري المدني، من ثقات تابعي المدينة، وهو أخو عبد الله، ويعقوب، وإسماعيل، وعمر، وهو أشهر الأخوة وأكثرهم حديثًا. قال الواقدي: كان مالك لا يقدم عليه أحدًا في الحديث.\nسمع أنس بن مالك وأبا مرَّة، ورافع بن إسحاق وأباه.\nسمع منه يحيى بن أبي كثير، ومالك بن أنس، وهمَّام، وحماد بن سلمةَ.\nمات في سنة اثنتين وثلاثين ومائة، وقيل: سنة أربع وثلاثين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧) تهذيب الكمال: (١/٨٥)، تهذيب التهذيب: (١/٣٢٩)، تقريب التهذيب: (١/٥٩) خلاصة تهذيب الكمال: (١/٧٤)، الكاشف: (١/١١١)، تاريخ البخاري الكبير: (١/٣٩٣)، الجرح والتعديل (٢/٢٢٦)،الثقات: (٤/٢٣)، الوافي بالوفيات: (٨/٤١٦)، شذرات الذهب (١/١٨٩)،سير النبلاء (٦/٣٣) والحاشية،تفسير الطبري: (١/٢٥)، مشكاة المصابيح: (٣/٦٠٨)، ثلاثيات أحمد: (٢/١٤٥) .","vol":"12","page":174},{"text":"<span data-type=\"title\" id=toc-2339>[١١٨] إسحاق بن موسى</span>\nهو أبو موسى إسحاق بن موسى بن عبد الله الأنصاري الخَطْمِي، مدني الأصل كوفي الدار. وَرَدَ بغداد، وحدّث بها عن سُفيان بن عيينة، وأنس بن عياض، وعمر بن عبيد.\nروى عنه ابنه موسى، وإسحاق بن يعقوب العطار، وموسى بن هارُون. وكان ثقة.\nمات بحمص سنة أربع وأربعين ومائتين.\nالخَطْمي: بفتح الخاء المعجمة وسكون الطاء المهملة، وكسر الميم.\nوعِياض: بكسر العين المهملة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨) تهذيب التهذيب: (١/٢٥١)، تقريب التهذيب (٦١١)، خلاصة تهذيب الكمال (١/٧٧)،الكاشف: (١/١٣٣)، الجرح والتعديل: (٢/٢٣٥)، الثقات: (٨/١١٦)، الوافي بالوفيات: (٨/٤٢٧)، طبقات الحفاظ: (٢٢٣)، تاريخ بغداد (٦/٣٥٥)، شذرات الذهب: (٢/١٠٥)، تذكرة الحفاظ، (٢/٥١٣)، الكني الإمام مسلم: (١٧٨) مشكاة المصابيح: (٣/٦٠٩)، البداية والنهاية (١٠/ ٣٤٦)، سير الأعلام: (١١/٥٥٤) .","vol":"12","page":174},{"text":"<span data-type=\"title\" id=toc-2340>[١١٩] أسْلم التُّجِيْبيّ</span>\nهو أبو عِمران أسلم التجيبي مولاهم. يُعدُّ في المصريين. تابعي صالح الحديث على قلته.\nروى عن عُقبة بن عامر. روى عنه يزيد بن أبي حبيب المصري.\nالتُّجِيْبِيّ: بضم التاء فوقها نقطتان، وكسر الجيم، وسكون الياء، وبالباء الموحدة، وتشديد الياء الآخرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩) تهذيب الكمال: (١/٩٣)، تهذيب التهذيب: (١/٢٦٥) تقريب التهذيب: (١/٦٤)،خلاصة تهذيب الكمال: (١/٨١)، الكاشف: (١/١١٦)، الثقات: (٤/٤٦) الجرح والتعديل: (٢/٣٠٧) .","vol":"12","page":174},{"text":"<span data-type=\"title\" id=toc-2341>[١٢٠] أسلم مولى عمر</span>\nهو أبو خالد، ويقال: أبو زيد، أسلم مولى عمر بن الخطاب، يقال: كان حبشيًا بجاويًا من بجاوة، وقيل: كان من سبي اليمن ابتاعه عمرُ بمكة سنة إحدى عشرة لما بعثه أبو بكر الصدِّيق ليقيم الحج للناس.\nوكان أسامة بن زيد بن أسلم يقول: نحن قوم من الأشعريين ولكنا لا ننكر مِنَّة عمر.\nسمع عمر بن الخطاب.\nروى عنه ابنه زيد، والقاسم بن محمد.\nمات في ولاية مروان وله مائة وأربع عشرة سنة، وقيل: مات زمن عبد الملك بالمدينة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠) تهذيب التهذيب: (١/٢٦٦)، تقريب التهذيب: (١/٦٤) خلاصه تهذيب الكمال: (١/٨١)، الكاشف: (١/١١٧)، تاريخ البخاري الكبير: (١/٢،٢٤) الجرح والتعديل: (٢/٣٠٦)، الثقات: (٤/٤٥) والوافي بالوفيات: (٩/٥١) تذكرة الحفاظ (١/٥٢)، سير الأعلام (٤/٩٨)، مشكاة المصابيح (٣/٦٠٧) شذرات الذهب: (١/٨٨)، الكني الإمام مسلم: (١٠٧)،طبقات الحفاظ: (١٦/٥٠)، البداية والنهاية: (٩/٣٢)، طبقات ابن سعد: (١٨٧،٢١٦) .","vol":"12","page":175},{"text":"<span data-type=\"title\" id=toc-2342>[١٢١] أسماء بن الحكم</span>\nهو أسماء بن الحكم الفزاري تابعي يعدُّ في الكوفيين.\nروى عن علي بن أبي طالب.\nقال: كنت إذا حدَّثني رجل عن النبيِّ - ﷺ- حلفته فإذا حلف لي صدقته. قال البخاري: ولم يُروَ عن أسماء بن الحكم إلا هذا الحديث الواحد، وحديث آخر ولم يُتابع عليه، وكان شعبة لا يضبط اسمه، فتارة يقول: أسماء بن الحكم، وتارة يقول: الحكم بن أسماء، وتارة يقول: أسماء بن أبي الحكم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١) تهذيب الكمال: (٩٣١)،تهذيب التهذيب: (١/٢٦٧)،تقريب التهذيب: (١/٦٤) خلاصة تهذيب الكمال: (١/٨١)، الكاشف: (١/١١٧)، الثقات: (٤/٥٩)، تاريخ البخاري الكبير: (١/٥٤)، الجرح والتعديل: (٢/٣٢٥)، ميزان الاعتدال: (١/٢٥٥)، لسان الميزان: (٧/١٧٩) .","vol":"12","page":175},{"text":"<span data-type=\"title\" id=toc-2343>[١٢٢] إسماعيل بن أحمد</span>\nهو أبو القاسم إسماعيل بن أحمد بن عمر السمرْقندي الحافظ. إمام وقته ببغداد، وشيخ أهلها. حَدَّث بها الكثير. وهو شيخ مشايخنا، ومن طريقه روينا «صحيح مسلم بن الحجَّاج»، وكان سماع شيخنا منه في سنة ست وعشرين وخمسمائة، وعاش بعد ذلك مدة.\nومات سنة ست (١) وثلاثين وخمسمائة ببغداد.\n_________\n(١) ست ... بغداد، ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢) مختصر تاريخ دمشق لابن منظور (٤/٣٣٤-٣٣٥)، سير أعلام النبلاء (٢٠/٢٨- ٣١)، والوافي (٩/٨٨) .","vol":"12","page":175},{"text":"<span data-type=\"title\" id=toc-2344>[١٢٣] إسماعيل بن إسحاق</span>\nهو القاضي أبو إسحاق إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الأزدي، مولى آل جرير بن أبي حازم، من أهل البصرة.\nسمع محمد بن عبد الله الأنصاري، ومسلم بن إبراهيم، وسليمان بن حرْب، ومسدَّدًا، والقعنبي، وأبا الوليد الطيَّالسي، وخلقًا سواهم. ⦗١٧٦⦘\nروى عنه موسى بن هارون الحافظ، وعبد الله بن أحمد بن حنبل، وأبو القاسم البغوي، وأبو بكر الشافعي، وجماعة سواهم. كان فاضلًا، عالمًا متقنًا فقيهًا، على مذهب مالك بن أنس، صنف كتبًا عدَّة، واستوطن بغداد قديمًا، ووليّ القضاء، فلم يزل يتقلده إلى حين وفاته. ولد سنة مائتين، ومات سنة اثنتين وثمانين ومائتين فجأة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣) الجرح والتعديل (٢/١٥٨)، تاريخ مولد العلماء ووفياتهم ص ٢٥٣، مختصر تاريخ دمشق لابن منظور (٤/٣٣٤-٣٣٥)، طبقات علماء الحديث (٢/٣٢٩-٣٣٠)، سير أعلام النبلاء (١٣/٣٣٩- ٣٤٢)، الوافي (٩/٩١ - ٩٣) الشذرات (٣/٣٣٤-٣٣٥) .","vol":"12","page":175},{"text":"<span data-type=\"title\" id=toc-2345>[١٢٤] إسماعيل بن أُميَّة</span>\nهو إسماعيل بن أمية بن عمرو بن سعيد بن العاص الأموي القُرشي المكي.\nسمع نافعًا والزُّهري، وسعيد المقبري.\nروى عنه الثوري، وابن عيينة، ويحيى بن سُلَيْم.\nمات بمكة سنة تسع وثلاثين ومائة.\nسُلَيم: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤) تهذيب الكمال: (١/٩٧)، تهذيب التهذيب: (١/٢٨٣)، تقريب التهذيب (١/٦٧)، الكاشف: (١/ ١٢٠)، الثقات: (٦/٢٩)، تاريخ البخاري الكبير: (١/٣٨٣، ٣٩٤)، الوافي بالوفيات: (٩/٩٤) ضعفاء ابن الجوزي: (١) حاشية ص١١٠، تاريخ الإسلام: (٦/٣٨) .","vol":"12","page":176},{"text":"<span data-type=\"title\" id=toc-2346>[١٢٥] إسماعيل بن أبي أُوَيْس</span>\nهو أبو عبد الله إسماعيل بن أبي أويس، واسم أبي أويس عبدُ الله بن عبد لله بن أويس بن مالك بن أبي عامر الأصبحي، حليف بني تميم وهو ابن أخت مالك بن أنس.\nسمع مالك بن أنس، وسليمان بن بلال، وأباه.\nروى عنه البخاري ومن في طبقته.\nمات سنة ست وعشرين ومائتين.\nأُويس: تصغير أوس.\nوالأصبحي: بسكون الصاد المهملة، وفتح الباء الموحدة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥) تهذيب الكمال: (١/٩٧، ١٠٣) تهذيب التهذيب: (١/٣١٠)، تقريب التهذيب: (١/٧١) خلاصة تهذيب الكمال: (١/٨٤، ٨٩)، الكاشف: (١/١٢٥)، تاريخ البخاري الكبير: (١/٣٦٤)، تاريخ البخاري الصغير: (٢/٣٥٤)، الجرح والتعديل: (٢/١٨٠)، ميزان الاعتدال: (١/٢٢٢، ٢٢٤، ٢٣٥)، لسان الميزان: (٦/٥٠٨) ٧/١٧٧)، مقدمة الفتح: (٣٩١)، تذكرة الحفاظ: (١/٤٠٩)، طبقات الحفاظ (١٧٥، ٢٣١)، الكنى للإمام مسلم: (١٤٠)، شذرات الذهب: (٢/٥٨)، طبقات ابن سعد: (٥/٣٢٥، ٤١٩) .","vol":"12","page":176},{"text":"<span data-type=\"title\" id=toc-2347>[١٢٦] إسماعيل بن جعفر</span>\nهو أبو إبراهيم إسماعيل بن جعفر بن أبي كثير الأنصاري، مولى بني زريق قارئ أهل المدينة، وهو أخو محمد وكثير، ويحيى، ويعقوب بني جعفر. سكن إسماعيل بغداد إلى آخر وقته، وكان يؤدِّب بها علي بن المهدي.\nسمع عبد الله بن دِينار، وشريك بن عبد الله بن أبي نمر، وحُميد الطويل، ومالك بن أنس.\nروى عنه سُريج بن النّعْمان، ومحمد بن الصباح، ويحيى بن أيوب. ⦗١٧٧⦘\nمات ببغداد سنة ثمانين ومائة. وهو ثقة مأمون.\nزُريق: بضم الزاي، وفتح الراء، وسُرَيج: بضم السين المهملة وفتح الراء، وبالجيم.\nوالصَبَّاح: بفتح الصاد المهملة وتشديد الباء الموحدة.\nوكثير: ضد قليل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦) تهذيب الكمال: (١/٩٨)، تهذيب التهذيب: (١/٢٨٧)، البخاري الكبير (١/٣٤٩)، الجرح والتعديل: (٢/١٦٢)، الثقات: (٦/٤٤)، الكنى للإمام مسلم: (٨١)، البداية والنهاية (١٠/١٧٥)، سير الأعلام: (٨/٢٢٨)، شذرات الذهب: (١/٢٩٣)، طبقات الحفاظ: (١٠٦)، تارخ بغداد (٦/٢١٨) .","vol":"12","page":176},{"text":"<span data-type=\"title\" id=toc-2348>[١٢٧] إسماعيل بن أبي حكيم</span>\nهو إسماعيل بن أبي حكيم، مولى عثمان بن عفَّان مدني قرشي، وقيل: مولى لآل الزُّبير، وهو أخو إسحاق بن أبي حكيم. عدادهُ في أهل المدينة، كان كاتبًا لعمر بن عبد العزيز.\nروى عن سعيد بن المسيب وعبيدة بن سفيان.\nروى عنه مالك بن أنس، ومحمد بن إسحاق.\nمات بالمدينة سنة ثلاثين ومائة.\nعَبِيدة: بفتح العين وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧) تهذيب الكمال: (١/٩٩)،تهذيب التهذيب: (١/٢٨٩)، تقريب التهذيب: (١/٦٨) خلاصة تهذيب الكمال: (١/٨٦)، الكاشف: (١/١٢٢)، مشاهير علماء الأمصار: (١٣١)، تاريخ البخاري الكبير: (١/٣٥٠)، الجرح والتعديل: (٢/.١٦٤)، الثقات: (٦/٣٦)، نقعة الصديان: (٥)، الإصابة: (١/١٢٤) ذكر أسماء التابعين: (٢/٢٣)، الجمع بين رجال الصحيحين: (١/٢٧) .","vol":"12","page":177},{"text":"<span data-type=\"title\" id=toc-2349>[١٢٨] إسماعيل بن حمَّاد</span>\nهو أبو نصر إسماعيل بن حماد الجوهَري النيسابوري الفارابيُّ، صاحب كتاب «صحاح اللغة» . أصله من الفارَاب من بلاد التُّرك، وهو إمام في لغة العرب، وخَطُّهُ يضرب به المثل. وكان من فرْسان الكلام في الأصول. وكان قد آتاه الله بصيرة وسريرة. ودخل ديار ربيعة ومُضَر في طلب الأدب. ورحل إلى الشام، والعراق، ولقي العلماء، وعاد إلى خرَاسان، فأقام بنيسابور مشتغلًا بالتدريس ونشر العلم وكتابة المصاحف، حتى مضى لسبيله عن آثار حميدة وأخبار جميلة في سنة [ثلاث وتسعين] (١) وثلاثمائة.\n_________\n(١) بياض في م، خ ومابين حاصرتين من \" سير أعلام النبلاء \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨) يتيمة الدهر (٤/٤٠٦-٤٠٧)، دمية القصر -طبعة دار العروبة بالكويت - (٢/٤٩٤- ٤٩٥)، معجم الأدباء (٦/١٥١،١٦٥)، إنباء الرواة (١/١٩٤- ١٩٨)، وسير أعلام النبلاء (١٧/٨٠) .","vol":"12","page":177},{"text":"<span data-type=\"title\" id=toc-2350>[١٢٩] إسماعيل بن أبي خالد</span>\nهو أبو عبد الله إسماعيل بن أبي خالد، واسم أبي خالد سعد، وقيل: كثير، وقيل: هو من البجلي الأحمسي، مولاهم من تابعي الكوفة. وأحد الأئمة الأعلام الأثبات، كان يُسمّى الميزان، وهو أعلم الناس بحديث الشعبي. رأى أبا كاهِل، وعبد الله بن أبي أوْفى.\nروى عنه: الثوري، وشعبة.\nمات سنة خمس أو ست وأربعين ومائة. ⦗١٧٨⦘\nكثير: ضد قليل.\nالبَجَلي: بفتح الباء الموحدة، وفتح الجيم، وهو المذكور في حديث جرير في كتاب الدِّيات (١) .\n_________\n(١) انظر الحديث رقم (٢٥٢٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩) تاريخ يحيى بن معين (٢/٣٢-٣٣)، طبقات لخليقة ١٦٧، تاريخه ٢٣٢ (ولادته سنة ستين) و٤٢٣ (وفاته سنة ١٤٥) والتاريخ الكبير ١/٣٥١-٣٥٢، والجرح والتعديل ٢/١٧٤، ١٧٦ ومشاهير علماء الأمصار (١١١)، تاريخ مولد العلماء ووفياتهم/ ١٤٢، ذكر أسماء التابعين للدارقطني (٤٩)، والجمع بين رجال الصحيحين (٢٥)، وتهذيب الأسماء واللغات (١/١٢١)، تهذيب الكمال - الرسالة - (٣/٦٩-٧٦)، وسير أعلام النبلاء (٦/١٧٦-١٧٨)، تذكره الحفاظ (١٥٣)، والوافي (٩/١١٥)، والشذرات (٢/٢٠٧-٢٠٨) .","vol":"12","page":177},{"text":"<span data-type=\"title\" id=toc-2351>[١٣٠] إسماعيل بن سالم</span>\nهو أبو يحيى إسماعيل بن سالم الأسدي، يقال: إنه أخو محمد بن سالم وبعض الناس ينكر ذلك. وهو من أهل الكوفة.\nسمع الشعبي.\nروى عنه: هُشَيْم حديثًا واحدًا في الصحيح. قال أحمد: هو ثقة ثقة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠) تهذيب الكمال: (١/١٠١)، تهذيب التهذيب: (١/٣٠١)، تقريب التهذيب: (١/٧٠) خلاصة تهذيب الكمال: (١/٨٧) الكاشف: (١/١٢٣) تاريخ البخاري الكبير: (١/٣٥٦)، الجرح والتعديل: (٢/١٧٢)،تاريخ بغداد: (٦/٢١٢)، تفسير الطبري: (١/٣٢٨)، طبقات ابن سعد، (٧/٢/٦٧) .","vol":"12","page":178},{"text":"<span data-type=\"title\" id=toc-2352>[١٣١] إسماعيل السُّدِّي</span>\nهو أبو محمد إسماعيل بن عبد الرحمن بن أبي كريمة الهاشمي السُّدِّي الكوفي الأعوَر. أصله حجازي مولى زينب بنت قيس بن مخرَمة، وإنما قيل له: السُّدِّي، لأنه كان يقعد في سُدَّة الجامع.\nقال يحيى القطان: ما سمعت أحدًا يذكر السُّدي إلا بخير (١) .\nسمع أنس بن مالك ومرّة الهّمداني.\nسمع منه شُعبة، والثوري وزائدة.\nمات سنة سبع وعشرين ومائة.\n_________\n(١) قال في التقريب: صدوق يهم ورُمي بالتشيع، وقال في التهذيب: \" وقال عبد الله بن حبيب بن أبي ثابت سمعت الشعبي، وقيل له إن السدي قد أعطي حظًا من علم القرآن فقال: قد أعطي حظًا من جهل بالقرآن \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١) تهذيب الكمال: (١/١٠٤)، تهذيب التهذيب: (٣١٣١)، تقريب التهذيب: (١/٧١، ٧٢) خلاصة تهذيب الكمال: (١/٩٠، ٩٥)، الكاشف: (١/١٢٥)، الثقات: (٤/٢٠) تاريخ البخاري الكبير: (١/٣٦١)، تاريخ البخاري الصغير: (١/٣١٢)، الجرح والتعديل: (٢/١٨٤)، ميزان الاعتدال: (١/٢٣٦)، لسان الميزان: (٧/١٧٨)، شذرات الذهب: (١/١٧٤)، تفسير الطبري: (١/١٥٦)، سير أعلام النبلاء: (٦/٢٦٤) والحاشية، أعيان الشيعة: (٣/٣٢٦، ٣٨١)،ضعفاء ابن الجوزي: (١/٥)، طبقات ابن سعد (٦/٣٧٢، ٤٠٨، ٤١٢) .","vol":"12","page":178},{"text":"<span data-type=\"title\" id=toc-2353>[١٣٢] إسماعيل بن عبد الرحمن بن ذُؤَيب</span>\nهو إسماعيل بن عبد الرحمن بن ذُؤيب، ويقال: ابن أبي ذؤيب، ويقال: ابن أبي ذئب، الأسدي. حجازي تابعي.\nسمع ابن عمر.\nروى عنه ابن أبي نجيح، وسعيد بن خالد القُرشي، وعطاء بن يسار، وهو مدني ثقة.\nنجيح: بفتح النون وكسر الجيم، وبالحاء المهملة وهذا إسماعيل هو المذكور في حديث ابن عمر في صلاة السَّفر (١) .\n_________\n(١) انظر الحديث رقم (٤٠٣٧) ٥ / ٧١٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢) تهذيب الكمال: (١/١٠٤)، تهذيب التهذيب: (١/٣١٢)، تقريب التهذيب: (١/٧١) خلاصة تهذيب الكمال: (١/٨٩)، الكاشف: (١/١٢٥)، تاريخ البخاري الكبير: (١/٣٦٢) الجرح والتعديل: (٢/١٨٣)، الوافي بالوفيات: (٩/١٤٣)، الحاشية،الثقات: (٤/١٨، ٦/٣٥) طبقات ابن سعد: (٦/٢٢٥) .","vol":"12","page":178},{"text":"<span data-type=\"title\" id=toc-2354>[١٣٣] إسماعيل بن عبد الله</span>\nهو إسماعيل بن عبد الله بن أبي بكر. تابعي له ذكر في ⦗١٧٩⦘ حديث عائشة في التَّدبير من كتاب العتق (١) مقرونًا بعبد الرحمن بن سعْد بن زُرَارَة.\nزُرارَة: بضم الزاي، وتخفيف الراء الأولى.\n_________\n(١) انظر الحديث رقم (٥٩٣٤) .","vol":"12","page":178},{"text":"<span data-type=\"title\" id=toc-2355>[١٣٤] إسماعيل بن عُلَيَّة</span>\nهو أبو بِشْر إسماعيل بن إبراهيم من مِقْسَم الأسدي مولاهم. من أسد خزيمة، ويعرف بابن عُلَيَّة، وهي أمُّه.\nروى عن عبد العزيز بن صُهيب، وأيوب السخْتياني، وابن عوْن، وسليمان التميمي، وحُميد الطويل.\nحدث عنه ابن جريج، وشعبةَ وحمَّاد بن زيد، وابن مهْدي، وأحمد بن حنبل، وابن معين، وابن المديني.\nكان ثقة في الحديث، حجَّة. ولد سنة عشر ومائة، ومات ببغداد سنة ثلاث وتسعين ومائة.\nمِقْسَم: بكسر الميم، وسكون القاف، وفتح السين. وعُلَيَّة: بضم العين المهملة، وفتح اللام، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤) تهذيب الكمال: (١/٩٥)، تهذيب التهذيب: (١/٢٧٥)، تقريب التهذيب: (١/٦٥، ٦٦)، الكاشف: (١/١١٨)، تاريخ البخاري الكبير: (١/٤٣٢)، الجرح والتعديل: (٢/١٥٣)، لسان الميزان: (٧/١٧٦)، شذرات الذهب: (١/٣٣٣)، الوافي بالوفيات: (٩/٧٠)، تاريخ بغداد: (٦/٢٢٩)، (٢٤٠) البداية والنهاية: (١٠/١٣٣)، الكنى للإمام مسلم: (٩١)، سير الأعلام: (٩/١٠٧) والحاشية، طبقات ابن سعد: (٦/٣٦٢) (٧/٢٥٧) (٢٦٩، ٢٩٥، ٣٢٢، ٣٥٢) .","vol":"12","page":179},{"text":"<span data-type=\"title\" id=toc-2356>[١٣٥] إسماعيل بن محمد</span>\nهو أبو محمد إسماعيل بن محمد بن سعد بن أبي وقاص الزُّهري القُرشي المدني، وقال بعضهم: هو محمد بن إسماعيل. قال البخاري: وهو وهم، والصواب إسماعيل بن محمد. كان ثقة، رفيع القدر.\nمات سنة أربع وثلاثين ومائة.\nسمع أباه، وعامر بن سعْد، ومصعبًا.\nسمع منه الزُّهّري، ومالك بن أنس، وسُفْيان بن عُييْنَة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥) تهذيب الكمال: (١/١٠٩)، تهذيب التهذيب: (١/٣٢٩)، تقريب التهذيب: (١/٧٣) الكاشف: (١/١٢٨)، تاريخ البخاري الكبير، (١/٣٧١)، الجرح والتعديل: (٢/١٩٤)، الوافي بالوفيات: (٩/١٩٦) تاريخ الإسلام: (٥/٢٢٧)، سير الإعلام: (٦/١٢٨)، الثقات: (٦/٢٨) .","vol":"12","page":179},{"text":"<span data-type=\"title\" id=toc-2357>[١٣٦] إسماعيل بن هشام</span>\nهو إسماعيل بن هشام الحنفي، وقيل: هشام بن إسماعيل الحنفي.\nروى عن مُجّاعَة بن مُرَارَة.\nروى عنه الحارث بن مُرَّة الحنفي. له ذكر في كتاب الفرائض (١) .\nمُجّاعة: بضم الميم وتشديد الجيم. ومُرَارة: بضم الميم، وفتح (٢) الراء الأولى.\n_________\n(١) انظر الحديث رقم (٧٤٢٨) .\n(٢) في م: وتخفيف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦) ترجمته في التاريخ الكبير ١/٣٧٦.","vol":"12","page":179},{"text":"<span data-type=\"title\" id=toc-2358>[١٣٧] إسماعيل بن يحيى المزَني</span>\nهو أبو إبراهيم إسماعيل بن يحيى بن إسماعيل بن ⦗١٨٠⦘ عمرو بن إسحاق المزنِّي، أثبت أصحاب الشافعي وأصحهم نقلًا لمذهبه. وكان زاهدًا، عالمًا، مجتهدًا، غَوّاصًا على المعاني الدَّقيقة، صَنَّفَ كُتُبًا كثيرة. قال الشافعُّي: المزَني ناصرُ مذهبي.\nمات بمصر سنة أربع وستين ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧) الجرح والتعديل (٢/٢٠٤)، تاريخ مولد العلماء ووفياتهم لابن زبر (٢٤١)، المؤتلف والمختلف (٢١٩٠)، ووفيات الأعيان (١/٢٧١)، وسير أعلام النبلاء (١٢/٤٩٢-٤٩٧)، والوافي (٩/٢٣٨-٢٣٩) .","vol":"12","page":179},{"text":"<span data-type=\"title\" id=toc-2359>[١٣٨] الأسود النخعي</span>\nهو أبو عمرو، وقيل: أبو عبد الرحمن، الأسود بن يزيد بن قيس بن عبد الله بن مالك من بني بكر بن النخع النخعي وأخو عبد الرحمن، وابن أخي (١) علْقمة بن قيس، وكان أسنَّ من عمِّه، وهو خال إبراهيم النخعي. يعدُّ في الطبقة الثانية من تابعي البلدان، وفي الأولى من تابعي الكوفة. أدرك زمن النبيِّ - ﷺ- ولم يرَه. ورأى أبا بكر، وعمر، وعثمان، وعليًّا، وسمع أكابر الصحابة.\nروى عنه إبراهيم النَّخعي، وإسحاق.\nمات سنة خمس وسبعين.\n_________\n(١) في خ: أبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨) تهذيب الكمال: (١/١١٢)، تهذيب التهذيب: (١/٣٤٢)، تقريب التهذيب: (١/٧٧)، تاريخ البخاري الكبير: (١/٤٤٩)،تاريخ البخاري الصغير: (١/١٣٢)، تاريخ البخاري الصغير: (١/١٤٦)، الجرح والتعديل: (٢/٢٩١)، تذكرة الحفاظ: (١/٥٠)، الثقات: (٤/ ٣١)، الوافي بالوفيات: (٩/٢٥٦)،طبقات الحفاظ: (١٢، ١٤، ١٥)، شذرات الذهب: (١/٨٢، ١١٣) سير أعلام: (٤/٥٠)،والحاشية الكنى للإمام مسلم، (١٥)، حليه الأولياء: (٢/١٠٢)، البداية،النهاية: (٩/١١)، نسيم الأولياء: (٢/١٠٢) البداية والنهاية: (٩/١١) . نسيم الأولياء: (٢/١٠٢)، البداية والنهاية: (٩/١١)، نسيم الرياض: (٢/١٢٦)، أعيان الشيعة: ٣/٤٤٣)، طبقات ابن سعد: (٩/٤) الفهرس.","vol":"12","page":180},{"text":"<span data-type=\"title\" id=toc-2360>[١٣٩] أَسِيد بن أبي أَسِيد</span>\nهو أبو سعيد أَسِيد بن أسيد البَرّاد، واسم أبي أسيد يزيد، من أهل المدينة.\nروى عن عبد الله بن أبي قتادة.\nروى عنه ابن أبي ذئب، وسليمان بن بلال. وهو صالح الحديث.\nأَسِيد وأبو أَسِيد: بفتح الهمزة، وكسر السين فيهما.\nوالبَرّاد: بفتح الباء الموحدة وتشديد الراء وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩) تهذيب الكمال: (١/١١٢، ١١٣)، تهذيب التهذيب: (١/٣٤٣)، تقريب التهذيب: (١/٧٧)، خلاصه تهذيب الكمال: (٩٧١)، الكاشف (١/١٣٢)، الجرح،والتعديل: (٢/٣١٧)، الوافي بالوفيات: (٩/٢٥٩) الإكمال: (١/٥٤)، الثقات: (٦/٧١) .","vol":"12","page":180},{"text":"<span data-type=\"title\" id=toc-2361>[١٤٠] أُسَيْد بن رَافع</span>\nهو أُسَيد بن رَافِع بن خَدِيج بن رَافع بن عَدي، من بني الحارث بن الخزرج الحارثي الأنصاري.\nروى عن أبيه.\nروى عنه الأعرج، وبكير بن عبد الله الأشج. أورده البخاري في باب أُسِيد.\nوأُسِيد: بالفتح والضم. وقال الدارقطني الصواب بالضم وفتح السين.\nخَدِيج: بفتح الخاء المعجمة، وكسر الدال وبالجيم.\nوبُكير: تصغير بكر. والأشج: بالشين المعجمة والجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠) تهذيب التهذيب: (١/٣٤٨)، تقريب التهذيب: (١/٧٨)، الجرح والتعديل: (٢/٣١١، ٣١٦)، الثقات: (٦/٧١) .","vol":"12","page":180},{"text":"<span data-type=\"title\" id=toc-2362>[١٤١] أُسيْر بن جابر</span>\nهو أبو الخيار أُسَير بن جابر العبدي، وقيل: أُسير بن عمرو بن جابر، وقيل فيه: يسَيرًا بدل من الهمز ياء تحتها نقطتان، وفيهم من ميز بين هذه الأسماء وجعلهم ثلاثة أنْفُس، وقيل الكل واحد والتمييز بينهم خطأ؛ لأن أهل البصرة ينسبونه إلى جده، وأهل الكوفة ينسبونه إلى أبيه. ولد في مهاجر رسول الله - ﷺ- ولم يرَه أثبته ابن مندة، وابن عبد البر في كتابيهما وقالا: أدرك النبي - ﷺ- ولم يره ولم يسمع منه. وذكر ابن عبد البر في أمره خلافًا كثيرًا. وأثبته البخاري والحازميُّ في التابعين فاقتدينا بهما.\nروى عن: عمرو بن مسعود، وسهل بن حُنيف، وأبي مسعود الأنصاري.\nروى عنه: سليمان الشَّيباني، وأبو قتادَة العدوي، وأبو عمران الجوني، ومحمد بن سيرين.\nالخِيار: بكسر الخاء المعجمة.\nوأُسَيْر: بضم الهمزة، وفتح السين المهملة، وسكون الياء، وبالراء.\nوالجَوْني: بفتح الجيم وسكون الواو، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١) تهذيب الكمال: (١١٤١)، تهذيب التهذيب: (١/٤٣٩)، تقريب التهذيب: (١/٧٨)، الجرح والتعديل: (٢/ ترجمه رقم ١٣٠٠)، تبصير المنتبه: (٤/١٤٦٦) أسد الغابة: (١/١٢٢)، الإصابة: (١/٨٦)، طبقات ابن سعد: (٦/١٦٢، ١٦٣) الثقات: (٤/٦١) .","vol":"12","page":181},{"text":"<span data-type=\"title\" id=toc-2363>[١٤٢] أشْهَب</span>\nهو أبو عمرو (١) أشهب بن عبد العزيز صاحب مالك بن أنس.\nولد سنة خمسين ومائة، ومات بمصر سنة أربع ومائتين بعد الشَّافعي بشهر، وقد اتفق هو الشافعي في سنة المولد والوفاة. قال الشافعي: ما رأيت أفقه من أشهب ولا أطيش منه.\n_________\n(١) في م: عمر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢) تهذيب الكمال: (١/١١٨)، تهذيب التهذيب: (١/٣٥٩)، تقريب التهذيب (١/٣٥٩)، تقريب التهذيب (١/٨٠)، الكاشف (١/١٣٥)، الجرح والتعديل (٢/٣٤٢)، الوافي بالوفيات (٩/٢٧٨)، شذرات الذهب: (١/١٢)، البداية والنهاية: (١٠/٢٥٥)، الثقات: (٨/١٣٦) .","vol":"12","page":181},{"text":"<span data-type=\"title\" id=toc-2364>[١٤٣] أصْبَغ</span>\nهو أبو عبد الله أصْبَغ بن الفرج القُرشي المصري.\nسمع عبد الله بن وَهب، ومالك بن أنس.\nمات سنة ست وعشرين ومائتين.\nأصْبغ: بالصاد المهملة، وفتح الباء الموحدة، وبالغين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣) تهذيب الكمال: (١/١١٩) تهذيب التهذيب: (١/٣٦١)، تقريب التهذيب (١/٨١)، خلاصة تهذيب الكمال: (١/١٠١)، الكاشف: (١/١٣٦)، تاريخ البخاري الكبير (١/٣٦)، (٢/٣٦)، تاريخ البخاري الصغير: (٢/٢٤٣) الجرح والتعديل: (٢/٣٢١)، البداية والنهاية (١٠/٢٩٣)، تذكرة الحفاظ: (٢/٤٥٧)، شذرات الذهب: (٢/٥٦)، الوافي بالوفيات: (٩/٢٨١)، الكني للإمام مسلم: (١٤١)، سير الأعلام: (١٠/٦٥٦) والحاشية، الثقات: (٨/١٣٣) .","vol":"12","page":181},{"text":"<span data-type=\"title\" id=toc-2365>[١٤٤] الأَغرّ</span>\nهو أبو مسلم الأغرّ مولى أبي سعيد الخدري، وأبي هريرة، اشتركا في عتقه فهو مولاهما. روى عنهما. ⦗١٨٢⦘\nروى عنه: أبو إسحاق الهمدَاني. قال شعبة: كان الأغرُّ قاصًا من أهل المدينة، وكان رضا.\nوهو بالغين المعجمة والراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤) تهذيب الكمال (١/١٩٩)، تهذيب التهذيب: (١/٣٦٥)، تقريب التهذيب: (١/٨٢)، الكاشف: (١/١٣٧)، تاريخ البخاري الكبير: (١/٤٤)، الجرح والتعديل (٢/٣٠٨) الثقات: (٤/٥٣) .","vol":"12","page":181},{"text":"<span data-type=\"title\" id=toc-2366>[١٤٥] الأقرع</span>\nهو الأقْرع مؤذِّن عمر بن الخطاب.\nروى عن عمر (١) .\nروى عنه عبد الله بن شقيق. حديثه عند البصريين.\nالأقرع: بالقاف، والراء، والعين المهملة.\nشقيق بالشين المعجمة والقافين.\n_________\n(١) روى عن عمر: سقطت من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥) تهذيب الكمال: (١/١٢٠)، تهذيب التهذيب: (١/٣٦٩)، تقريب التهذيب: (١/٨٣) خلاصة تهذيب الكمال: (١/١١٧)، الكاشف: (١/١٣٨)، تاريخ البخاري الكبير (١/٦٣)،الجرح والتعديل: (٢/٣٣٤)، لسان الميزان: (٧/١٨٠): الثقات: (٤/٥٢) طبقات ابن سعد: (٧/١٠٣، ١٢٣) .","vol":"12","page":182},{"text":"<span data-type=\"title\" id=toc-2367>[١٤٦] أُمَيَّة بن عبد الله</span>\nهو أُميَّة بن عبد الله بن خالد بن أسيد. تابعي.\nروى عن ابن عمر.\nروى عنه: عبد الله بن أبي بكر بن عبد الرحمن.\nأَسِيد: بفتح الهمزة، وكسر السين، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦) تهذيب التهذيب: (١/٣٧١)، تقريب التهذيب: (١/٨٣)، خلاصة تهذيب الكمال: (١/١٠٤) الكاشف، (١/١٣٩)، نقعة الصديان: (١١)، الجرح والتعديل: (٢/١٠٣)، لسان الميزان: (١/٤٦٧)، الوافي بالوفيات (٩/٣٩٢)، مشكاة المصابيح: (٣/٦٠٧) سير أعلام: (٤/٢٧٢)، الثقات: (٤/٤٠)،البداية والنهاية: (٩/٢١٣) طبقات ابن سعد: (٥/٤٧٨) .","vol":"12","page":182},{"text":"<span data-type=\"title\" id=toc-2368>[١٤٧] أنَس بن حكيم</span>\nهو أنس بن حكيم الضبِّي البصري. تابعي مشهور.\nيروي عن أبي هريرة، وحديثه في البصريين، وهو مُقلُّ.\nروى عنه الحسن، وقد اختُلف في حديثه.\nحكيم: بفتح الحاء وكسر الكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧) تهذيب الكمال: (١/١٢٢)، تهذيب التهذيب: (٣٧٤١)، تقريب التهذيب: (١/٨٤) خلاصة تهذيب الكمال: (١٠٤١)، الكاشف: (١/١٠٤)، الجرح والتعديل: (٢/٢٢٨) .","vol":"12","page":182},{"text":"<span data-type=\"title\" id=toc-2369>[١٤٨] أنَس بن سيرين</span>\nهو أبو حمزة، وقيل: أبو موسى، وقيل: أبو عبد الله، أنس بن سيرين، أخو محمد بن سيرين، وهو مولى أنس بن مالك. يقال: إنه لما ولد حمل إلى أنس فسمّاه باسمه وكنّاه بكنيته. ولد في خلافة عُثمان.\nسمع أنس بن مالك.\nروى عنه عبد الله بن عون، وحمَّاد بن زيد، وغيرهما.\nمات سنة عشرين ومائة بعد أخيه محمد بعشر سنين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨) تهذيب الكمال: (١/١٢٢)، تهذيب التهذيب: (١/٣٧٤)، تقريب التهذيب: (١/٨٤) خلاصة تهذيب الكمال: (١/١٠٤)، الكاشف، (١/١٤٠)، الجرح والتعديل: (٢/٢٨٧) الوافي بالوفيات: (٩/٤١٦)، طبقات ابن سعد (٧/٢٠٧) .","vol":"12","page":182},{"text":"<span data-type=\"title\" id=toc-2370>[١٤٩] أوس بن ضمْعج</span>\nهو أوس بن ضمعج الحضرمي الكوفي. تابعي، وكان من القراء الأُول. ⦗١٨٣⦘\nروى عن أبي مسعود البدْري، وعائشة.\nروى عنه: إسماعيل بن رجاء، وأبو إسحاق الكوفي، وإسماعيل بن أبي خالد، والسُّدِّي.\nمات سنة أربع وسبعين.\nضَمْعَج: بفتح الضاد المعجمة، وفتح العين المهملة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩) تهذيب الكمال: (١/ ١٢٦)، تهذيب التهذيب: (١/٣٨٣)، تقريب التهذيب: (١/٨٥، ٨٦)، خلاصة تهذيب الكمال: (١/١٠٦)، الكاشف: (١/١٤٢)، الجرح والتعديل: (٤/٢٩٦)، الثقات: (٤/٤٣)، أسد الغابة: (١/١٨٧) تجريد أسماء الصحابة: (١/٣٦)، الإصابة: (١/٢١٨)، الوافي بالوفيات: (٩/٤٤٨) طبقات ابن سعد: (٥/٢١٣)، الثقات: (٤/٤٣) .","vol":"12","page":182},{"text":"<span data-type=\"title\" id=toc-2371>[١٥٠] أوْس بن عبد الله</span>\nهو أبو الجَوْزاء أوس بن عبد الله، ويقال: أوس بن خالد الرَّبَعي بن الغطريف الأصغر بن عبد الله بن الغطريف الأكبر، بطن من الأزد، من أهل البصرة. تابعي مشهور الحديث.\nسمع عائشة، وابن عبَّاس، وابن عمرو بن العاص.\nروى عنه: عمر بن مالك وبُديل بن مَيْسرة.\nقتل سنة ثلاث وثمانين. الجَوزاء: بفتح الجيم وبالزاي والمدّ.\nوالرَّبَعي: بفتح الراء وفتح الباء الموحدة.\nوبُدَيل: بضم الباء الموحدة، وفتح الدال المهملة، وسكون الياء تحتها نقطتان.\nومَيسرة: ضد ميمنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠) تعجيل المنفعة: (٦٩)، ميزان الاعتدال: (١/٢٧٨)، لسان الميزان: (١/٤٧٠)، سير الأعلام (٣٧١) والحاشية، الثقات: (٨/١٣٥) .","vol":"12","page":183},{"text":"<span data-type=\"title\" id=toc-2372>[١٥١] أُويس القَرَني</span>\nهو أبو عمرو أُويس بن عامر بن جزْء بن مالك بن عمرو بن سعد بن عَصْوان بن قرن القَرَني. أدرك زمن النَّبيّ - ﷺ- ولم يره، وبشر به، ورأى عمر بن الخطاب ومن بعده، وكان مشهورًا بالزُّهد والعُزْلَة.\nفُقِد بصفين سنة سبع وثلاثين.\nجَزْء: بفتح الجيم وسكون الزاي بعدها همزة.\nوعَصْوان: بفتح العين وسكون الصاد المهملتين، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١) تهذيب التهذيب: (١/٣٨٦)، تقريب التهذيب: (١/٨٦)، خلاصة تهذيب الكمال: (١/١٠٧) تاريخ البخاري الكبير: (١/٥٦)، الجرح والتعديل: (٢/٣٢٦)، ميزان الاعتدال: (١/٢٨٧) لسان الميزان: (١/٤٧١، ٤٧٥)، الوافي بالوفيات: (٩/٤٥٦)، أعيان الشيعة: (٣/٥١٢) سير النبلاء: (٤/١٩، ٣٣)، شذرات الذهب: (١/٤٦)، تاريخ الإسلام: (٣/٣٣٧) البداية والنهاية: (٦/٢٠٢)، الطبقات لابن سعد: (٧/١٣٢)، حلية الأولياء: (٢/٧٩) الثقات: (٤/٥٢) .","vol":"12","page":183},{"text":"<span data-type=\"title\" id=toc-2373>[١٥٢] إياس بن الحَارث</span>\nهو إياس بن الحارث بن مُعَيْقيب بن أبي فاطمة الدَّوْسي، حليف لقُريش. تابعي يُعدُّ في الحجازيين، صالح الحديث.\nروى عن جدِّه.\nسمع منه أبو مَكين نوح. ⦗١٨٤⦘\nمُعَيْقِيب: بضم الميم، وفتح العين المهملة، وسكون الياء، وبالقاف المكسورة وبياء أخرى بعدها باء موحدة.\nومَكِين: بفتح الميم، وكسر الكاف، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢) تهذيب الكمال: (١/١٢٧)، تهذيب التهذيب: (١/٣٨٧)، تقريب التهذيب: (١/٨٧) خلاصة تهذيب الكمال: (١/١٠٧)، الكاشف: (١/١٤٣)، تاريخ البخاري الكبير: (١/٤٣٦) الجرح والتعديل: (٢/٢٧٨)، أسد الغابة: (١/١٨٨)، تجريد أسماء الصحابة: (١/٤٠) الثقات: (٤/٣٥) .","vol":"12","page":183},{"text":"<span data-type=\"title\" id=toc-2374>[١٥٣] إياس بن دغْفل</span>\nهو إياس بن دغفل الحارثي البصري.\nسمع الحسن، وعطاء، وعمر بن جابر.\nروى عنه وَكِيع.\nدَغْفَل: بفتح الدال المهملة، وسكون الغين المعجمة، وفتح الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣) تهذيب الكمال: (١/١٢٧)، تهذيب التهذيب: (١/٣٨٨)، تقريب التهذيب: (١/٨٧) خلاصة تهذيب الكمال: (١/١٠٧)، الكاشف: (١/٤٢٧)، تاريخ البخاري الكبير: (١/٤٣٧) الجرح والتعديل: (٢/٢٧٨)، الثقات: (٦/٦٥) .","vol":"12","page":184},{"text":"<span data-type=\"title\" id=toc-2375>[١٥٤] إياس بن أبي رمْلة</span>\nهو إياس بن أبي رمْلة الشامي.\nسمع معاوية بن أبي سفيان، وروى عن زيد بن أرقم. حسن الحديث.\nرَمْلَة: بفتح الراء، وسكون الميم، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤) تهذيب الكمال: (١/١٢٧)، تهذيب التهذيب: (١/٣٨٨)، تقريب التهذيب: (١/٨٧)، خلاصة تهذيب الكمال: (١/١٠٧)، الكاشف: (١/١٤٣)، تاريخ البخاري الكبير: (٤٠٧١)، الجرح والتعديل: (٢/٢٧٨)، الثقات: (٤/٣٦)، ميزان الاعتدال: (٧/١٨١) .","vol":"12","page":184},{"text":"<span data-type=\"title\" id=toc-2376>[١٥٥] أيمن بن نابل</span>\nهو أبو عمران أيمن بن نابل المكِّي. تابعي.\nسمع قدامَة بن عبد الله، والقاسم بن محمد، وطاوسًا.\nسمع منه الثوري، وأبو نُعَيم، ووكيع. حديثه في الحجازيين. وكان لا يفصح، وفيه لكنة.\nأيْمن: بفتح الهمزة وسكون الياء تحتها نقطتان.\nونابِل: بالنون وكسر الباء الموحدة، وباللام.\nونُعَيم: بضم النون وفتح العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥) تهذيب الكمال: (١/١٣٢)، تهذيب التهذيب: (١/٣٩٣)، تقريب التهذيب: (١/٨٨) خلاصة تهذيب الكمال: (١/ ١٠٩)، الكاشف: (١/١٤٤)، الجرح والتعديل: (٢/١٤٤) ميزان الاعتدال: (١/٢٨٣)، لسان الميزان: (٧/١٨١) الوافي بالوفيات (١٠/٣٠)، الكنى للإمام مسلم (٨٠)، سير الأعلام (٦/٣٠٩)، الحاشية تفسير الطبري (٥/٦٠١)، مقدمة الفتح: (٣٩٢)، هدي الساري: (٣٩٢) .","vol":"12","page":184},{"text":"<span data-type=\"title\" id=toc-2377>[١٥٦] أيوب بن بُشَيْر</span>\nهو أيوب بن بشير بن كعب العدويُّ البصريُّ. صالح الحديث. حديثه في المصافحة (١) . قال البخاري: حديثه مرسل.\nروى عنه سماك المربدي وحماد بن سلمة.\nبُشَيْر: بضم الباء الموحدة وفتح الشين المعجمة وسكون الياء.\nوالمِرْبَدي بكسر الميم، وسكون الراء، وفتح الباء الموحدة، وقيل: إنه المرثدي بفتح الميم وبالثاء المثلثة.\n_________\n(١) انظر الحديث رقم (٤٨٧٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦) تهذيب الكمال: (١/١٣٣)، تهذيب التهذيب: (١/٣٩٧)، تقريب التهذيب: (١/٨٨، ٨٩) خلاصة تهذيب الكمال: (١/١١٠)، تاريخ البخاري الكبير: (١/٤٠٩)، الجرح والتعديل (٢/٢٤١، ٢٤٢)، ميزان الاعتدال: (١/٢٨٥)، الثقات: (٦/٥٦) .","vol":"12","page":184},{"text":"<span data-type=\"title\" id=toc-2378>[١٥٧] أيوب السَّخْتيَاني</span>\nهو أبو بكر أيوب بن أبي تميمة كيْسان السَّخْتياني، مولى ⦗١٨٥⦘ لجهينة، وقيل: مولى لعَنَزَة، ومواليه أحلاف بني الحريش. كان إمامًا، ثقة، ثبتًا، وحجةً ورعًا، صالحًا. ولد سنة ثمان وستين.\nرأى أنسًا وسمع الحسن، وابن سيرين.\nروى عنه ابن سيرين، وابن عون، وشُعْبة، والثوري، ومالك بن أنس، وإنما سُمِّي السَّخْتياني لأنه كان يبيع الجلود.\nمات سنة إحدى وثلاثين ومائة، وله ثلاث وستون سنة، وقيل: مات سنة ثلاثين، وقيل: سنة تسع وعشرين.\nكَيْسان: بفتح الكاف، وسكون الياء، تحتها نقطتان، والسين المهملة.\nوعَنَزَة: بفتح العين المهملة، وفتح النون، والزاي.\nوالحَرِيْش: بفتح الحاء المهملة، وكسر الراء، وبالياء، تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧) تهذيب الكمال: (١/١٣٣)، تهذيب التهذيب: (١/٣٩٧)، تقريب التهذيب: (١/٨٩)، خلاصة تهذيب الكمال: (١/١١٠)، الكاشف: (١/١٤٥)، الثقات: (٦/٥٣)، تاريخ البخاري الكبير: (١/٤٠٩)، تاريخ البخاري الصغير: (٢/٢٤، ٢٥، ٢٦، ٢٨)، الجرح والتعديل: (٢/٢٥٧)، طبقات الحفاظ: (٥٢)، تذكرة الحفاظ: (١/١٣٠)، شذرات الذهب: (١/١٨١)، حلية الأولياء: (٣/٣)، الكنى للإمام مسلم: (١١)، طبقات ابن سعد: (٧/٢٤٦)، تفسير الطبري: (٢/٥٦٨)، البداية والنهاية: (٩/٢٤٥)، الوافي بالوفيات: (١٠/٥٤)، سير الأعلام: (٦/١٥) الحاشية أعيان الشيعة: (٣/٥٢٥) تاريخ واسط: (١٦٣، ١٦٦) .","vol":"12","page":184},{"text":"الفرع الثالث من القسم الأول من الفصل الأول: في جماعة متفرقة\n<span data-type=\"title\" id=toc-2380>[١٥٨] أُبي بن خلف وأُميَّة أخوه</span>\nأُبَي وأُميَّة ابنا خلف بن وهب بن حُذافة بن جمح الجمحيان، فأما أُبيُّ فإنه قتل يَوم أحد مشركًا، قتله النبيُّ - ﷺ- بيده. وأما أمية فإنه قتل يوم بدر مشركًا.\nحُذَافة: بضم الحاء المهملة، وتخفيف الذال المعجمة، وبالفاء.\nوجُمَح: بضم الجيم، وفتح الميم، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨) ترجمة (أبي) في المحبر ص (١٠٨/١٤٠)، والسيرة النبوية لابن هشام (١/٣٦١-٣٦٢) و(٣٩٥)، (٨٤، ١٢٩) .وترجمة (أمية) في المحبر ص ١٤٠و١٦٠و١٦٢و١٧٠والسيرة النبوية لابن هشام (١/٣٥٦و٣٩٦و٤١٧و٤١٨و٦١٠و٦١٧و٦١٨و٦٣١و٦٣٢و٦٣٨و٦٤٣و٧١٣) والأعلام (٢/٢٢) .","vol":"12","page":185},{"text":"<span data-type=\"title\" id=toc-2381>[١٥٩] أحْمس</span>\nبفتح الهمزة وسكون الحاء المهملة، وفتح الميم، وبالسين المهملة: قبيلة، وترد في فصل النسب مَشْروحة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩) عجاله المبتدي ص (٩-١٠) .","vol":"12","page":185},{"text":"<span data-type=\"title\" id=toc-2382>[١٦٠] أُحَيْحَة بن الجُلاح</span>\nقد جاء في كتاب «الموطأ» في ذكر أُحيحَة بن الجُلاح أنه رجل من الأنصار وليس أنصاريًا، وإنما أراد أنه من القبيلة التي صارت بعد أنصارًا، فإن الأنصار اسم إسلامي، سمَّى الله ﷿- به الأوس والخزرج ولم يكونوا يدعون ⦗١٨٦⦘ الأنصار قبل نصرتهم رسول الله - ﷺ- ولا قبل نزول القرآن بذلك، وأحيحة جاهلي قديم، ولم يدرك النبي - ﷺ- ولا قاربه، وهو في سن هاشم بن عبد مناف، وهو الذي خلَفه على سلمى بنت عمرو بن زيد من بني عدي بن النجار بعد موت هاشم عنها فولدت له عمرو بن أحيحَة وهو أخو عبد المطلب بن هاشم لأمِّه (١) .\nوإنما فائدة هذا الحديث الذي جاء فيه ذكر أُحيحة أن القاتل كان يرث في الجاهلية ممن قتله فأبطل الإسلام ذلك، فصارت سنة في قاتل العمْد أنه لا يرث من قتل، واختُلف في قاتل الخطأ (٢) .\nأُحَيْحة: بضم الهمزة، وفتح الحائين المهملتين، وبينهما ياء ساكنة معجمة بنقطتين تحتها.\nوالجُلاح: بضم الجيم، وتخفيف اللام، وبالحاء المهملة.\n_________\n(١) ساقطة من خ.\n(٢) انظر طبقات ابن سعد ١ / ٧٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠) في المحبر ص ٤١٢، ٤٥٦والإصابة (١/٢٣-٢٤) .","vol":"12","page":185},{"text":"<span data-type=\"title\" id=toc-2383>[١٦١] الأخْنَس بن شَرِيق</span>\nاسم الأخنس أُبَي بن شريق بن عمرو بن وهب وهو من بني غِيَرة بن عوف بن ثقيف، وهو حليف بني زُهرة بن كلاب، وإنما لقِّب الأخنس لأنه خنس ببني زهرة يوم بدر فلم يشهدها منهم أحد مع المشركين.\nالأخْنَس: بفتح الهمزة، وسكون الخاء المعجمة، وفتح النون، وبالسين المهملة.\nوشَرِيق: بفتح الشين المعجمة، وكسر الراء والقاف.\nوغِيَرة: بكسر الغين المعجمة، وفتح الياء تحتها نقطتان، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١) أسد الغابة ١/٦٠ والإصابة (١/٢٥-٢٦) .","vol":"12","page":186},{"text":"<span data-type=\"title\" id=toc-2384>[١٦٢] الأَزْد</span>\nالأزد: بفتح الهمزة، وسكون الزاي اسم قبيلة، وتَرد مفصَّلة في فصل النَّسب، ويقال فيها: الأسْد؛ أبدلوا من الزاي سينًا ساكنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢) عجالة المبتدي ص (١٠) واللباب في تهذيب الأنساب (١/٤٦) .","vol":"12","page":186},{"text":"<span data-type=\"title\" id=toc-2385>أسد:</span>\nبفتح الهمزة، وفتح السين، اسم قبيلة ويرد بيانها في فصل النسب مفصلًا.","vol":"12","page":186},{"text":"<span data-type=\"title\" id=toc-2386>[١٦٣] أسلَم</span>\nبفتح الهمزة، وفتح اللام، اسم قبيلة، وترد مشروحة في فصل النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣) عجاله المبتدى ص (١٥) واللباب في تهذيب الأنساب (٥٨١) .","vol":"12","page":186},{"text":"<span data-type=\"title\" id=toc-2387>[١٦٤] الأسود العَنْسي</span>\nهو الأسود بن كعب العنسي واسمه عبْهلة، وكان يقال له: ⦗١٨٧⦘ ذو الخِمار، وهو الذي ادعى النُّبوة باليمن في آخر عهد النبيِّ - ﷺ-، وقتل والنبيُّ حيّ لم يمت. قتله فيروز الديلمي، وقيس بن عبد يغوث المكشوح، فأما فيروز فقعد على صدره لئلا يفلت وأما قيس فقتله واحتز رأسه.\nالعَنْسِيُّ: بفتح العين المهملة، وسكون النون، وبالسين المهملة.\nوعَبْهَلة: بفتح العين المهملة، وسكون الباء الموحدة، وفتح الهاء، وباللام.\nوالخِمار: بكسر الخاء المعجمة وتخفيف الميم.\nوالمَكْشُوح: بفتح الميم، وسكون الكاف، وضم الشين المعجمة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤) تاريخ خليفة (١١٦، ١١٧)، ونسب معد واليمن (١/٣٣٧)، وجمره أنساب العرب ص (٤٠٥) والمؤتلف والمختلف للدارقطني (٤٣٣-٤٣٤، ٧٤٤-٧٤٥، ١٦٢٢) (والشذرات (١/١٣١)، والأعلام (٥/١١١) .","vol":"12","page":186},{"text":"<span data-type=\"title\" id=toc-2388>[١٦٥] أشجع</span>\nأشجع: بفتح الهمزة، وسكون الشين المعجمة، وبالجيم، والعين المهملة قبيلة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥) عجاله المبتدي ص (١٦) واللباب في تهذيب الأنساب (٦٤١) .","vol":"12","page":187},{"text":"<span data-type=\"title\" id=toc-2389>[١٦٦] أصْحَمَة النَّجاشي</span>\nهو أصحَمة النَّجاشي، مَلِكُ الحبشة. أسلم قبل الفتح، ومات قبله أيضًا، وصلَّى عليه النبيُّ - ﷺ- لما جاء خبر موته ولم يَرَه، وقد أورده ابن مَنْدة في جملة أسماء الصحابة. له ذكر في صلاة الجنازة وغيرها (١) .\n_________\n(١) انظر الحديث رقم (٤٣٠٢) و(٤٣٠٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦) تاريخ مولد العلماء ووفياتهم لابن زبر (٣٣)، ومعرفة الصحابة (٣/١٠-١١)، وسير أعلام النبلاء (١/٤٢٨)، الإصابة (١/١٠٩) وإعلام السائلين من كتب سيد المرسلين ص (٥١-٥٨) الطبعة الثانية.","vol":"12","page":187},{"text":"<span data-type=\"title\" id=toc-2390>[١٦٧] أُمَيَّة بن أبي الصَّلْت</span>\nهو أُميَّة بن أبي الصَّلْت واسم أبي الصَّلْت عبد الله بن ربيعة بن عوف بن عقدة بن غِيرة بن عوف بن قَسِيِّ، وهو من ثقيف، كان يتعبَّدُ في الجاهلية، ويتدينُ، ويؤمن بالبعث، أدرك الإسلام ولم يسلم، له ذكر في كتاب الشعر (١) .\nعُقدة: بضم العين، وسكون القاف.\nوغِيَرة: بكسر الغين المعجمة، وفتح الياء تحتها نقطتان.\nوقَسِيّ: بفتح القاف، وكسر السين المهملة، وتشديد الياء.\n_________\n(١) انظر الحديث رقم (٣٢٢٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧) يحيى بن معين (٢/٤٢)، والأغاني (٤/١٢٠)، وتهذيب الأسماء واللغات (١/١٢٦)، ومختصر تاربخ دمشق لابن منظور (٥/٤٢-٥٤)، والوافي (٩/٣٩٥-٤٠٠)، الإصابة (١/١٢٩-١٣٠) .","vol":"12","page":187},{"text":"القسم الثاني من الفصل الأول: في النساء\n<span data-type=\"title\" id=toc-2392>[١٦٨] أسماء بنت أبي بكر</span>\nهي أسماء بنت أبي بكر الصِّدِّيق، وقد تقدم تمام النسب عند ذكر أبيها وتسمَّى ذات النِّطاقين لأنها شقت نطاقها ليلة خرج النبيُّ - ﷺ- مهاجرًا، فجعلت واحدًا شديدًا لسُفرته، والآخر عصابًا لِقرْبَتِه، وقيل: جعلت النصف الثاني ⦗١٨٨⦘ نطاقًا لها، وهي أمُّ عبد الله بن الزُّبير. أسلمت بمكة قديمًا، قيل: أسلمت بعد سبعة عشرة إنسانًا، وبايعت النبيَّ - ﷺ-، وتزوجها الزُّبيرُ بن العوَّام بمكة. ثم طلَّقها بالمدينة، ويقال: إن ابنها عبد الله وقف يومًا بالباب فلما جاء أبوه الزُّبيرُ ليدخل البيت منعه، فسأله عن ذلك، فقال: ما أدعك تدخل حتى تُطلق أمِّي، فامتنع عليه، وأبى إلا طلاقها فسأله عن السبب، فقال: مثلي لا يكون له أم توطأ أو كما قال: فطلقها الزُّبير، وبقيت عند ابنها إلى أن قُتل، وهي أكبر من أختها عائشة بعشر سنين، وماتت بعد قتل ابنها بعشرة أيام، وقيل: بعشرين يومًا، وقيل: ببضع وعشرين يومًا بعد ما أنزل ابنها من الخشبة ولها مائة سنة، وذلك سنة ثلاث وسبعين بمكّة، ولم يقع لها سن، ولم يُنْكر من عقلها شيء. وكانت قد أضَرَّت.\nروى عنها ابناها عبد الله، وعُرْوة، وعبد الله بن عبَّاس، وغيرهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨) تهذيب: (١٢/٣٩٧ رقم ٢٧٢١)، تقريب (٢/٥٨٩)، الثقات: (٣/٢٣)، أسد الغابة: (٧/٩)، أعلام النساء: (١/٣٦)، السمط الثمين: (٢٠٢) الدر المثور: (٣٣)، الاستيعاب: (١٤/ ١٧٨١)، الإصابة (٢/٤٨٤، ٤٨٦)، المنمق: (٤٤٧)، تهذيب الكمال: (١٦٧٧)، تاريخ البخاري الصغير: (١/١٥٦)، (١٩٢)، الخلاصة: (٣/٣٧٤)، (٤٠٧)، حلية الأولياء: (٢/٥٥)، أسماء الصحابة الرواة: (ت ٥٨) .","vol":"12","page":187},{"text":"<span data-type=\"title\" id=toc-2393>[١٦٩] أسماء بنت زَيد</span>\nهي أسماء بنت زيد بن الخطاب أخي عمر بن الخطاب العدوي. لها رواية (١) .\nروى حديثها محمد بن إسحاق عن محمد بن يحيى بن حَبّان عن عبيد الله بن عبد الله بن عمر عنها.\nحَبّان: بفتح الحاء المهملة، وتشديد الباء تحتها نقطة واحدة وبالنون.\n_________\n(١) في نسخة: لها رؤية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩) تهذيب: (١٢/ ٣٩٧ رقم ٢٧٢٢)، تقريب: (٢/٥٨٩)،تهذيب الكمال: (٣/١٦٧٨)، الخلاصة: (٣/٣٨٤)، الكاشف: (٣/٤٦٤)، تفسير الطبري: (١٠/ ١١٣٢٨)، أعلام النساء: (١/٤٣)، الإصابة: (٧/٥٢٣) أسد الغابة: (٧/١١)، تجريد أسماء الصحابة: (٢/٢٤٤) .","vol":"12","page":188},{"text":"<span data-type=\"title\" id=toc-2394>[١٧٠] أسماء بنت شكَل</span>\nهي أسماء بنت شكَل بن حُميد العبْسي. لها صحبة. ورد ذِكرها في حديث عائشة في غُسْل الحائض (١)، أخرج الحديث مسلم.\nشَكَل: بفتح الشين المعجمة، وفتح الكاف، وباللام.\n_________\n(١) انظر الحديث رقم (٥٣٥٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠) أسد الغابة (٧/١٢-١٣)، الوافي (٩/٥٤)، الإصابة (٤/٢٢٩) .","vol":"12","page":188},{"text":"<span data-type=\"title\" id=toc-2395>[١٧١] أسماء بنت عُمَيس</span>\nهي أسماء بنت عُمَيس بن مالك بن النعمان بن كعب بن مالك بن قحافة بن عامِر بن زيد بن نسر بن وهب الله من بني خثْعَم بن أنمار الخثعمية، وفي نسبها اختلاف كثير. هاجرت إلى أرض الحبشة مع زوجها جعفر بن أبي طالب فولدت له (١) هناك محمدًا، وعبد الله، وعونًا، ثم هاجرت إلى المدينة، ⦗١٨٩⦘ فلما قتل جعفر تزوجها أبو بكر الصِّدّيق وولدت له محمدًا، فلما مات الصِّدِّيقُ تزوجها علي بن أبي طالب، فولدت له يحيى. روى عنها ابنُها عبد الله بن جعفر، وعمر بن الخطاب، وعبد الله بن عبَّاس، وأبو موسى الأشعري، وعبد الله بن شداد.\nعُمَيْس: بضم العين، وفتح الميم، وسكون الياء، وبالسين المهملة.\nقُحَافة: بضم القاف، وتخفيف الحاء المهملة، وبالفاء.\nونَسْر: بفتح النون، وسكون السين المهملة.\n_________\n(١) ليست في خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١) تهذيب: (١٢/٣٩٨ رقم ٢٧٢٦)، تقريب: (٢/٥٨٩)، الثقات: (٣/٢٤) أسد الغابة: (٧/١٤)، أعلام النساء: (١/٤٦)، الدر المنثور: (٣٥)، الاستيعاب: (٤/٧٨٤)، الإصابة (٧/٤٨٩)، تجريد أسماء الصحابة: (٢/١٦٧٨)، تاريخ البخاري الصغير: (١/٢، ٣، ٤، ٣١)، الخلاصة: (٣/٣٧٤)، الحلية: (٢ / ٧٤) .","vol":"12","page":188},{"text":"<span data-type=\"title\" id=toc-2396>[١٧٢] أسماء بنت يزيد</span>\nهي أسماء بنت يزيد بن السَّكن الأنصارية، إحدى نساء بني عبد الأشهل، تُكْنى أم عامر، وقيل: أم سلمة، وقيل: اسمها فُكَيْهة، وهي من المبايعات يقال: إنها بنت عمّ مُعاذ بن جبل، وهي مدنيَّة من ذوات العقل والدِّين. شهدت اليرموك، وقتلت تسعة من الكفَّار بعود فسطاط.\nروى عنها محمود بن عمرو، ومهاجر أبو محمد، وشهر بن حوشب.\nالسَّكَن: بفتح السين المهملة، وفتح الكاف، وبالنون.\nوفُكَيْهةَ: بضم الفاء، وفتح الكاف، وسكون الياء.\nوشهر: بفتح الشين المعجمة.\nوحَوْشَب: بفتح الحاء المهملة، وسكون الواو، وفتح الشين المعجمة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢) تهذيب: (١٢/٣٩٩رقم ٢٧٢٧)، تقريب: (٢/٥٨٩)، علوم الحديث لابن الصلاح: (٣٤٠)، تصحيفات المحدثين: (ص٣٧) تاريخ مدينة دمشق: (١/٥٩٣)، تفسير الطبري: (٦/٥٦٦)، (٩/١٠٧)، (١٥/٤٥٨)، الثقات: (٣/٢٣) أسد الغابة (٧/١٨)، (١٩)،أعلام النساء: (١/٥٣)، الدر المنثور: (٣٦)، الكاشف: (٣/٤٦٤)، الاستيعاب: (٤/١٧٨٧)،الإصابة (٧/٤٨٩) وتجريد أسماء الصحابة: (٢/٢٤٥)، تهذيب الكمال: (١٦٧٨)، حلية الأولياء: (٢/٧٦) خلاصة: (٣/٣٧٥)، أسماء الصحابة الرواة: (ت٤١) .","vol":"12","page":189},{"text":"<span data-type=\"title\" id=toc-2397>[١٧٣] أسْماء بنت يزيد</span>\nهي أسماء بنت يزيد الأنصارية من بني عبد الأشهل. وافدة النساء.\nروى عنها مسلم بن عبيد. وليست بنت يزيد بن السّكن، وقد جعَلَ ابن عبد البر وافدة النساء بنت يزيد بن السّكَن ولم يذكر هذه الأخرى في كتابه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣) تهذيب: (١٢/٣٩ رقم ٢٨٢٨)،تقريب: (٢/٥٨٩)، تهذيب الكمال: (١٦٧٨) خلاصة: (٣/٣٧٥)، الكاشف: (٣/٣٦٤)، أعلام النساء: (١/٥٤)، شرف أصحاب الحديث: (١٧)، الثقات: (٣/٢٣) .","vol":"12","page":189},{"text":"<span data-type=\"title\" id=toc-2398>[١٧٤] أُمَامَة بنت أبي العاص</span>\nهي أمَامَة بنت أبي العَاص بن الرَّبيع بن عبد العزَّى بن عبد شمس، أُمُّها زينب بنت رسول الله - ﷺ-. تزوجها علي بن أبي طالب بعد فاطمة، وهي بنت أختها، أمرته بذلك فاطمة. زوجها منه الزُّبير بن العوّام لأن أباها أوصى بها إليه. لها ذكر في كتاب الصلاة (١) .\nهكذا أخرج ذكرها أبو داود في خطبة النّكاح (٢) عن رجل من بني سُلَيم، قال: ⦗١٩٠⦘ «خطبت إلى النبيِّ - ﷺ- أمامة بنت عبد المطلب، فأنكحني من غير أن يتشهد» ولم أجدها في الصحابيات ولا في عمَّات النبيِّ - ﷺ- وإنما إحدى عمَّاته أُميمة.\n_________\n(١) انظر الحديث رقم (٣٧٤٩) .\n(٢) انظر الحديث رقم (٨٩٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤) نسب قريش (٢٢، ٨٦)، تلقيح فهوم أهل الأثره (٣٢٥)، أسد الغابة (٧/٢٢)، تهذيب الأسماء واللغات (٢/٣٣١)، وسير أعلام النبلاء (١/٣٣٥)، والإصابة (٤/٢٣٦-٢٣٧) .","vol":"12","page":189},{"text":"<span data-type=\"title\" id=toc-2399>[١٧٥] أمَة بنت خالد</span>\nهي أمُّ خالد أمة بنت خالد بن سعيد بن العاص بن أميَّة بن عبد شمس الأمويَّة، مشهورة بكنيتها. ولدت بأرض الحبشة، وقُدِمَ بها إلى المدينة وهي صغيرة، ثم تزوجها الزُّبير بن العوّام فولدت له عمرًا وخالدًا.\nروى عنها موسى وإبراهيم ابنا عقبة، وسعيد بن عمرو بن العاص، وعبيد الله بن عمر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥) تهذيب: (١٢/ ٤٠٠ رقم٢٧٣٠)، تقريب: (٢/٥٩٠)،الثقات: (٣/٢٥) أسد الغابة: (٧/٢٤)، أعلام النساء (١/٦٥)، الدر المنثور: (٦٧) الاستيعاب: (٤/١٧٩٠)، الإصابة: (٧/٥٠٦)، تجريد أسماء الصحابة: (٢/٢٤٧)، الكاشف: (٣/٤٦٥)، تهذيب الكمال: (١٦٧٨)، الخلاصة (٣/٤٠٥) .","vol":"12","page":190},{"text":"<span data-type=\"title\" id=toc-2400>[١٧٦] أُمَيمة بنت رُقيقة</span>\nهي أُمَيمة بنت رُقيقة، وأبوها عبد الله، ويقال: عبد بن بجاد بن عمير بن الحارث بن حارثة بن سعد بن تميم بن مرَّة. ورقيقة أُمها بنت خويلد، وهي أخت خديجة زوج النبيﷺ-. عِدادها في أهل المدينة.\nروى عنها محمد بن المنكدر، وعبد الله بن عمرو.\nأُميمة: بضم الهمزة، وفتح الميم، وسكون الياء، تحتها نقطتان.\nورُقَيْقَة: بضم الراء، وفتح القافين، وسكون الياء، تحتها نقطتان.\nوبِجَاد: بكسر الباء الموحدة، وتخفيف الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦) تهذيب: (١٢/٤٠١ رقم ٢٧٣١)،تقريب: (٢/٥٩٠)، الثقات: (٣/٢٥)، أسد الغابة (٧/٢٧)، أعلام النساء (١/٧٥)، السمط الثمين: (٢٩) الدر المنثور: (٦٧)، الاستيعاب: (٤/٧١٩١)، الخلاصة: (٣/٣٧٦) تجريد أسماء الصحابة: (٢/٢٤٨)، الإصابة: (٧/٥٨، ٥١٠)، (٥١٣)، تهذيب الكمال: (١٦٧٨)، الكاشف: (٣/٤٦٥)، أسماء الصحابة الرواة: (ت٥٥٤) .","vol":"12","page":190},{"text":"<span data-type=\"title\" id=toc-2401>[١٧٧] أُمَيْنَة</span>\nهي أمينة بنت أنس بن مالك الأنصاري. تابعية رأت أباها لها ذكر في فضائل أنس بن مالك من كتاب الفضائل (١) .\nأُمَيْنَة: بضم الهمزة، وفتح الميم، وسكون الياء تحتها نقطتان، وبعدها نون.\n_________\n(١) انظر الحديث رقم (٦٦٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧) تهذيب: (١٢/ ٤٠١ رقم ٢٧٧٣)، تقريب: (٢/٥٩٠)، تهذيب الكمال: (٣/١٦٧٨)، الخلاصة: (٣/٣٧٦)، الكاشف: (٣/٤٦٥.","vol":"12","page":190},{"text":"<span data-type=\"title\" id=toc-2402>[١٧٨] أُمَيَّة بنت أبي الصَّلْت</span>\nهي أُميَّة بنت أبي الصلت، تابعية.\nروت عن امرأة من بني غفار صحابية حديثها في غُسْل الحائض (١) .\nروى حديثها ابن إسحاق، وذكرها الواقدي فجعل أميَّة هي الصحابية.\nأُميَّة: بضم الهمزة، وفتح الميم، وتشديد الياء، تحتها نقطتان.\nوالصَّلْت: بفتح الصاد المهملة، وسكون اللام، وبالتاء فوقها نقطتان.\nوهذا الاسم من الأسماء التي اشترك ⦗١٩١⦘ فيها الذكر والأنثى، [[هي]] وأبوها يشبهان بأُميَّة بن أبي الصَّلت الجاهلي الشاعر الذي جاء ذكره في بعض الحديث أن النبيَّ - ﷺ- قال: «كاد يُسلِم» .\n_________\n(١) انظر الحديث رقم (٥٣٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨) تهذيب: (١٢/٤٠١، ٤٨٧ رقم ٢٧٣٤، ٣٠٣٤)، تقريب: (٢/٥٩٠) تهذيب الكمال: (٣/١٦٧٨)، خلاصة: (٣/١٧٥) تلخيص المشتبه: (٨٤٧) .","vol":"12","page":190},{"text":"<span data-type=\"title\" id=toc-2403>[١٧٩] أُنْيسة</span>\nهي أُنيسة بنت خُبيب بن يَساف الأنصارية، عمة خبيب بن عبد الرحمن بن يساف. تُعدُّ في أهل البصرة.\nروى عنها خُبيب حديثها في السُّحُور (١) .\nأُنَيْسة: بضم الهمزة، وفتح النون، وسكون الياء تحتها نقطتان وبالسين المهملة.\nوخُبَيب: بضم الخاء المعجمة، وفتح الباء الموحدة، وسكون الياء، وبعدها باء أخرى موحدة.\nويَساف: بفتح الياء، وتخفيف السين المهملة، وبالفاء.\n_________\n(١) انظر الحديث رقم (٤٥٤٦) وقد تصحف اسمها إلى أنيسة بنت حبيب بالحاء المهملة وصوابه بالمعجمة كما ذكر المصنف ها هنا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩) طبقات خليفة ٣٤٠، تاريخ الصحابة ٤١، الاستيعاب ١٧٩١-١٧٩٢وتلقيح فهوم أهل الأِثر ١٣٢٦ (أنيسة بنت حبيب) وأسد الغابة ٧/٣٢، والإصابة ٤/٢٤٤.","vol":"12","page":191},{"text":"<span data-type=\"title\" id=toc-2404>[١٨٠] أَرْوى بنت أبي أويس</span>\nهي أروى بنت أبي أُويس. لها ذكر في حديث عُروة بن هشام في كتاب الغصب (١)، ادعت على سعيد بن زيد أنه غصبها أرضًا وليس هذا موضع ذكرها لأن الراء قبل السين، إلا أنني لم أتحقق من حالها، هل هي صحابية أو تابعية. فلذلك أخرتها إلى هذا الموضع.\nأَرْوَى: بفتح الهمزة، وسكون الراء، وفتح الواو.\nوأُوَيْس: بضم الهمزة، وفتح الواو، وسكون الياء تحتها نقطتان، وبالسين المهملة.\n_________\n(١) انظر الحديث رقم (٦٢٠٩)، واسمها في الحديث أروى بنت أويس وكذلك هي في \" صحيح مسلم \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠) أسد الغابة: (٧/٩) وفتح الباري (٦/٢٩٥) .","vol":"12","page":191},{"text":"<span data-type=\"title\" id=toc-2405>الفصل الثاني: في الكنى</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2406>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-2407>[١٨١] أبو أرْطأة</span>\nأبو أرْطأة: الحُصين بن ربيعة الأحْمسَي.\nأرطأة: بفتح الهمزة، وسكون الراء، وبالطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١) الاستيعاب (٤/١٥٩٥)، أسد الغابة (٦/٩)، الإصابة (١/٣٣٧) .","vol":"12","page":191},{"text":"<span data-type=\"title\" id=toc-2408>[١٨٢] أبو الأزهر</span>\nهو أبو الأزهر الأنماري، وقيل: هو أبو زهير. صحابي. ⦗١٩٢⦘\nروى عنه خالد بن مَعدان، وربيعة بن يزيد الدمشقي. عداده في الشَّاميين، أخرج حديثه أبو داود في دُعاء النَّوم (١) .\n_________\n(١) انظر الحديث رقم (٢٢٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢) تهذيب: (١٢/٧ رقم ٢٢)، تقريب: (٢/٣٨٩)، أسد الغابة: (٦/١٠، ١١) تجريد أسماء الصحابة: (٢/١٤٧)، الاستيعاب: (٤/١٥٩٦)، الكاشف: (٣/٣٠٩) الإصابة: (٧/١١)، خلاصة تذهيب: (٣/١٩٨)، تهذيب الكمال: (٣/١٥٧٥) .","vol":"12","page":191},{"text":"<span data-type=\"title\" id=toc-2409>[١٨٣] أبو إسرائيل</span>\nهو رجل من الأنصار. صحابي له ذكر في كتاب النذور (١) وغيره، وهو عبد (٢) ابن عبّاس، وقيل: اسمه يُسَيْر. يسير: بضم الياء المعجمة، باثنتين من تحت، وفتح السين المهملة وبعدها ياء أخرى ساكنة.\n_________\n(١) انظر الحديث رقم (٩١٣٧) .\n(٢) في خ: عند.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣) الاستيعاب (١٥٩٦-١٥٩٧)، أسد الغابة (٦/١١ -١٢)، الإصابة (٤/٦-٧) .","vol":"12","page":192},{"text":"<span data-type=\"title\" id=toc-2410>[١٨٤] أبو أُسيد</span>\nهو أبو أُسيد مالك بن ربيعة السَّاعدي الأنصاري في حرف الميم.\nأُسَيْد: بضم الهمزة، وفتح السين، وسكون الياء وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤) تهذيب الكمال: (٣/١٢٩٩)، تقريب التهذيب: (٢/٢٢٥)، خلاصة تهذيب الكمال: (٣/٤،٥)، الكاشف: (٣/١١٤)،تاريخ البخاري الكبير: (٧ /٢٩٩، ٣٠٠) الجرح والتعديل: (٨/٢٠٨، ٢٠٩)، الثقات: (٣/٣٧٥)، أسد الغابة: (٥/٢٣)، طبقات (٥/٧٢٣، ٧٢٤) الاستيعاب: (٣/١٣٥١)، طبقات ابن سعد: (٣/٥٥٧)، (٥/٢٧١)، (٢٧٢) (٦/٣٧)، تجريد أسماء الصحابة: (٢/٤٤)، سير الأعلام: (٢/٤٦)، أصحاب بدر: (١٩٢) .","vol":"12","page":192},{"text":"<span data-type=\"title\" id=toc-2411>[١٨٥] أبو أُمامَة البَاهِلي</span>\nهو أبو أمامة صُدَيّ بن عجلان البَاهلي في حرف الصاد.\nصُدَي: بضم الصَّاد المهملة، وفتح الدال المهملة، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥) تهذيب الكمال: (٢/٦٠٦)، تقريب التهذيب: (١/٣٦٦)، خلاصة تهذيب الكمال: (١/٤٧٣)، الكاشف: (٢/٢٨) تاريخ البخاري الكبير: (٤/١٢٦)، الجرح والتعديل: (٤/٢٠٠٤)، أسد الغابة: (٣/١٦)، تجريد أسماء الصحابة: (١/٢٦٤) الإصابة: (٤٢٠)، الاستيعاب: (٢/٧٣٦)، سير الأعلام: (٣/١٩٥)، الوافي بالوفيات: (١٦/٣٠٥) .","vol":"12","page":192},{"text":"<span data-type=\"title\" id=toc-2412>[١٨٦] أبو أُمَامَة الأنصاري</span>\nهو أبو أُمامَة إياس بن ثعلبة الأنصاري، أحد بني الحارث بن الخزرج في الهمزة.\nإياس: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦) تهذيب الكمال: (١/١٢٧)، تقريب التهذيب: (١/٨٧، (٢/٣٨٢)، خلاصة تهذيب الكمال: (١/١٠٧) الوافي بالوفيات: (٩/٤٦٢) أسد الغابة: (١/١٨٥)، تجريد أسماء الصحابة: (١/ ٣٩)، الإصابة: (١/٦٦٤)، الاستيعاب: (١/١٢٨) .","vol":"12","page":192},{"text":"<span data-type=\"title\" id=toc-2413>[١٨٧] أبو أُمامة بن سهل</span>\nهو أبو أُمامَة أسعد بن سهل بن حُنيف الأنصاري الأوسي.\nحُنَيْف: بضم الحاء المهملة وفتح النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧) تهذيب التهذيب: (١/٢٦٣)، الثقات: (٣/٢٠)، الجرح والتعديل: (٢/٣٤٤)، الكنى للإمام مسلم: (٨٥)، الجامع في الرجال: (٢٣٦)، جامع الرواة ط: (٩٠)، أعيان الشيعة: (٣/٢٩٧)، تهذيب تاريخ دمشق (٣/٧)، سير الأعلام: (٣/٥١٧) .","vol":"12","page":192},{"text":"<span data-type=\"title\" id=toc-2414>[١٨٨] أبو أمية المخزومي</span>\nهو أبو أُميَّة المخّزومي. عِدادهُ في أهل الحجاز.\nروى عنه أبو المنذر مولى أبي ذرّ حديثه في حد السرقة (١) ولا يعرف له اسم.\n_________\n(١) انظر الحديث رقم (١٨٧٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨) تهذيب: (١٢/١٥رقم ٧٦)، تقريب: (٢/٣٩٢)، الجرح والتعديل (٩/ ٣٣١) الكنى والأسماء (١/١١٣)، التاريخ الكبير: (٩/٣) لابن حبان: (٥/٥٨٠)، تهذيب الكمال: (١٥٧٨) .","vol":"12","page":192},{"text":"<span data-type=\"title\" id=toc-2415>[١٨٩] أبو أيُوب</span>\nهو أبو أيوب خالد بن زيد بن ثعْلَبة النَّجاري الخزْرَجي الأنصاري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩) تهذيب الكمال: (١/٣٥٣)، تهذيب التهذيب: (٣/٩٠)، تهذيب التهذيب: (١/١٢٣) خلاصة تهذيب الكمال: (١/٢٧٧)، الكاشف: (١/٢٦٨)، تاريخ البخاري الكبير: (٣/١٣٦) (٩/٨٩)، الجرح والتعديل: (٣/٣٣١)، أسد الغابة: (٢/٩٤)، تجريد: أسماء الصحابة (١/١٥٠)، الإصابة: (٢/٢٣٤)، الاستيعاب: (٢/٤٢٤)، سير الأعلام: (٢/٤٠٢) الطبقات: (٨٩،١٤٠،١٩٠،٣٠٣)، البداية والنهاية: (٨ /٥٨)، الحلية: (١/٣٦١) تاريخ بغداد: (١/١٥٣)، الثقات: (٣/١٠٢) .","vol":"12","page":192},{"text":"<span data-type=\"title\" id=toc-2416>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-2417>[١٩٠] أبو إبراهيم الأشهلي</span>\nهكذا جاء ذكره أبو إبراهيم الأشهلي الأنصاري. ⦗١٩٣⦘\nسمع أباه.\nروى عنه يحيى بن أبي كثير قاله مسلم في كتاب «الكنى» وقال الترمذي: سألت محمد بن إسماعيل (١) عن والد أبي إبراهيم هذا فلم يعرفه وهو صحابي.\n_________\n(١) يعني الإمام البخاري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠) تهذيب: (١٢/ ٢ رقم ١)، تقريب: (٢/٣٨٨)، تهذيب الكمال: (ص١٥٧٣) المخطوط، لسان الميزان: (٧/٤٥٠)، الجرح والتعديل: (٩/٣٣٢)، الميزان: (٤/٧٣٤) علل الدارقطني: (٥٥٦) .","vol":"12","page":192},{"text":"<span data-type=\"title\" id=toc-2418>[١٩١] أبو الأحْوص</span>\nهو أبو الأحْوص عَوف بن مالك.\nوالأحوص: بالحاء والصاد المهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١) تهذيب الكمال: (٢/٦٥)، تهذيب التهذيب: (٨/١٦٩)، تقريب التهذيب (٢/٩٠) خلاصة تهذيب الكمال: (٢/٣٠٨)، الكاشف: (٢/٣٥٧)، تاريخ البخاري الكبير: (١/٢٠٧)، تاريخ البخاري الصغير: (١/٢٠٧)، الجرح والتعديل: (٧/٦٢)، ثقات: (٥/ ٢٧٤)، الانساب: (٣/٢٧٩)، تراجم الإحياء: (٣/٤١)،طبقات ابن سعد: (٦/١٨١)، تاريخ الثقات: (٣٣٧) معرفة الثقات: (١٤٤٩) .","vol":"12","page":193},{"text":"<span data-type=\"title\" id=toc-2419>[١٩٢] أبو إدريس الخوْلاني</span>\nهو أبو إدريس الخولاني عايذ الله بن عبد الله.\nعايذ: بكسر الياء تحتها نقطتان، وبالذال المعجمة.\nوالخوْلاني: بالخاء المعجمة، والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢) تهذيب الكمال: (٢/٦٤٨)،تهذيب التهذيب: (٥/٨٥)، تقريب التهذيب (١/٣٩٠ (٧٥)، تاريخ الكبير (٧/٨٢)، تاريخ البخاري الصغير: (١/١٩٠، ١٣٥)، الجرح والتعديل: (٧/٢٠)، الوافي بالوفيات: (١٦/٥٩٥) والحاشية،سير الأعلام: (٤/٢٧٢) والحاشية،الثقات: (٥/٢٢٧)، ديوان الإسلام: (ت ٦٩) .","vol":"12","page":193},{"text":"<span data-type=\"title\" id=toc-2420>أبو إدريس</span>\nهذا أبو إدريس هو مذكور في حديث أنس بن مالك في كتاب الأشربة (١) .\nروى عنه هِشَام بن حَسَّان. وهو مجهول، وليس بالخْولاني ولا غيره من المعروفين بأبي إدريس.\n_________\n(١) انظر الحديث رقم (٣١٧٨) .","vol":"12","page":193},{"text":"<span data-type=\"title\" id=toc-2421>[١٩٣] أبو أُسَامة</span>\nهو أبو أسامة حمَّاد بن أُسامَة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣) تهذيب الكمال: (١/٣٢٢)، تهذيب التهذيب: (٣/٢)، تقريب التهذيب: (١/١٩٥) خلاصة تهذيب الكمال: (١/٢٥٠)، الكاشف: (١/٢٥٠)، تاريخ البخاري الكبير: (٣/٢٨)، تاريخ البخاري الصغير: (٢/٢٩٤)، الجرح والتعديل: (٣/٦٠٠) ميزان الاعتدال: (١/٥٨٨)، لسان الميزان: (٧/٢٠٣)، رجال الصحيحين: (رقم ٤) نسيم الرياض: (٤/٢٤٨)، طبقات الحفاظ: (١٣٤) مقدمة الفتح: (٣٩٩)، البداية والنهاية: (١٠/٢٤٨)، طبقات ابن سعد: (٦/٣٨١)، (٤/٣٩)، الوافي بالوفيات: ج١٣ (رقم ١٥٧ص١٤٨)، سير الأعلام: (٩/٢٧٧) والحاشية،الثقات: (٦/٢٢٢) .","vol":"12","page":193},{"text":"<span data-type=\"title\" id=toc-2422>[١٩٤] أبو إسحاق السَّبيعي</span>\nهو أبو إسحاق عمرو بن عبد الله السبيعي: بفتح السين، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤) تهذيب الكمال: (٢/١٠٣٩)، تهذيب التهذيب: (٨/٦٣)، (١٠٠)، تقريب التهذيب (٢/٧٣)، خلاصة تهذيب الكمال: (٢ /٢٩٠)، الكاشف: (٢/٣٣٤)، تاريخ البخاري الكبير: (٦/٣٤٧)، تاريخ البخاري الصغير: (١، ٢ / ٤٣٧)،الجرح والتعديل: (٦/١٣٤٧)، ميزان الاعتدال: (٣/٢٧٠)، لسان الميزان: (٧/٣٢٦)، الحلية: (٤/٣٣٨) ثقات: (٥/١٧٧)، المغني: (٤٦٧١)، طبقات ابن سعد: (٦/٣١٣)،تراجم الأحبار: (٢/٥٦٤)، سير الأعلام: (٥/٣٨٢) مقدمة الحاشية الفتح: (٤٣١)، تاريخ الثقات: (٣٦٦) .","vol":"12","page":193},{"text":"<span data-type=\"title\" id=toc-2423>[١٩٥] أبو إسحاق الشّيباني</span>\nهو أبو إسحاق سليمان بن أبي سليمان الشَّيْباني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥) تهذيب الكمال: (١/٥٣٩)، تهذيب التهذيب: (٤/١٩٧)، تقريب التهذيب: (١/٣٢٥) خلاصة تهذيب الكمال: (١/٤١٣)، الكاشف: (١/٣٩٥)،تاريخ البخاري الكبير (٤/١٦)، تاريخ البخاري الكبير: (٢/٥٧)، الجرح والتعديل: (٤/٥٩٢)، الثقات (٤/٣٠١) .","vol":"12","page":193},{"text":"<span data-type=\"title\" id=toc-2424>[١٩٦] أبو أسماء</span>\nهو أبو أسماء مولى عبد الله بن جعفر بن أبي طالب. تابعي رأى عثمان وعلي بن أبي طالب.\nروى عنه: يعقوب بن أبي خالد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦) تعجيل: (١٢٢١)، ذيل الكاشف: (١٧٤١)، الطبري: (٤/٣٣٩٥)، الجرح والتعديل: (٩/٣٣٣)، التاريخ الكبير: (٩/٥)، طبقات ابن سعد (٨/٢٩١)، الثقات لابن حبان: (٥/٢٧٥) .","vol":"12","page":193},{"text":"<span data-type=\"title\" id=toc-2425>[١٩٧] أبو الأسود</span>\nقد اختُلف في اسم أبي الأسود، فقيل: ظالم بن عمرو بن جندل، وقيل غير ذلك، وقد ذكرناه في حرف الظاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧) تهذيب الكمال: (٢/٦٣٣)، تهذيب التهذيب: (٥/٣٩، ١٢/١٠)، تقريب التهذيب (١/٣٨٢، ٢/٣٩١)، معجم الثقات: (٢٨٩)، تاريخ الثقات: (٢٣٨)، الجرح والتعديل: (٤/٢٢١٤)، سير أعلام النبلاء: (٤/٨١) الوافي بالوفيات (١٦/٥٣٣) الثقات: (٤/٤٤٠)، ديوان الإسلام: (ت٦٧) .","vol":"12","page":193},{"text":"<span data-type=\"title\" id=toc-2426>[١٩٨] أبو الأشعث</span>\nهو أبو الأشعث شراحيل الصنعاني ⦗١٩٤⦘ الأشعث: بالشين المعجمة، وبالثاء المثلثة.\nوشراحيل: بفتح الشين المعجمة، وتخفيف الراء، وكسر الحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨) تهذيب التهذيب: (٤/٣١٩)، تقريب التهذيب: (١/٣٤٨)، تاريخ البخاري الكبير: (٤/٢٥٥)، الجرح والتعديل: (٤/ص ٣٧٣)، الطبقات الكبرى: (٥/٥٣٦)، الثقات (٤/٣٦٥) .","vol":"12","page":193},{"text":"<span data-type=\"title\" id=toc-2427>[١٩٩] أبو أُمَامَة</span>\nهو أبو أُمَامَة التيمي. تابعي.\nسمع ابن عمر.\nروى عنه العلاء بن المُسيب، والحسن بن عمرو، حديثه عند أبي داود. ولم يذكره مسلم في كتاب «الكنى» .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩) تاريخ يحيى بن معين: (٢/٦٩٣) التاريخ الكبير (٩/٤) الكنى لمسلم (٨٥)، الجرح والتعديل (٩/٣٣٠ - ٣٣١)، وتهذيب التهذيب (١٢ /١٤) .","vol":"12","page":194},{"text":"<span data-type=\"title\" id=toc-2428>[٢٠٠] أبو أمَيَّة</span>\nهو أبو أُميَّة يُحْمِد الشَعباني.\nيُحْمِد: بضم الياء تحتها نقطتان، وكسر الميم.\nوالشَّعْباني: بفتح الشين المعجمة، وسكون العين المهملة، وبالباء الموحدة والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٠) تهذيب: (١٢/ ١٥ رقم ٧٢)، تقريب: (٢/٣٩٢)، تفسير الطبري (١/١١٨٦٢، ١٢٨٦٣)، تهذيب الكمال: (ص١٥٧٨) .","vol":"12","page":194},{"text":"<span data-type=\"title\" id=toc-2429>[٢٠١] أبو إهاب</span>\nهو أبو إهاب بن عزيز بن قيس بن سعد بن زُرْعة بن زيد بن عبد الله بن دارم التميمي.\nجاهلي، له ذكر في كتاب النِّكاح (١) .\nإهاب: بكسر الهمزة، وبالباء الموحدة.\nوعَزِيز: بفتح العين وكسر الزاي الأولى، وبينهما ياء ساكنة بنقطتين تحتها.\nوزُرْعة: بضم الزَّاي، وسكون الراء.\n_________\n(١) انظر الحديث رقم (٩٠٥٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١) أسد الغابة (٦/٢٣)، الإصابة (٤/١١) .","vol":"12","page":194},{"text":"<span data-type=\"title\" id=toc-2430>[٢٠٢] أمّ أبان</span>\nهي أم أبان بنت عثمان بن عفَّان، وأمُّها رمْلة بنت شيبة. لها ذكر في البكاء على الميت في كتاب الموت من حرف الميم (١) .\n_________\n(١) انظر الحديث رقم (٨٥٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢) الإصابة (٤/٤٣٤) .","vol":"12","page":194},{"text":"<span data-type=\"title\" id=toc-2431>[٢٠٣] أم أبان</span>\nهي أم أبان بنت الوازع بن زارع.\nروت عن جدِّها زارع. روى عنها مطرف (١) بن عبد الرحمن.\nالوازع: بكسر الزاي وبالعين المهملة.\nوزارع: بتقديم الزاي على الراء.\n_________\n(١) في نسخ مطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣) تهذيب: (١٢/٤٥٨ رقم ٢٩١١)، التقريب: (٢/٦١٩)، تعجيل المنفعة: (١٦٦١) .","vol":"12","page":194},{"text":"<span data-type=\"title\" id=toc-2432>الفصل الثالث: في الأبناء</span>\n<span data-type=\"title\" id=toc-2433>[٢٠٤] ابن إدريس</span>\nهو عبد الله بن إدريس الأودي الكوفي. كنيته أبو محمد.\nروى عنه أحمد بن حنبل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤) تهذيب الكمال: (٢/٦٦٥)، تهذيب التهذيب: (٥/١٤٤)، (٢٤٨)، تقريب التهذيب (١/٤٠١ (١٨١)، خلاصة تهذيب الكمال: (٢/٣٩)، الكاشف: (٢/٧١)، تاريخ البخاري الكبير: (٥/٤٧)، تاريخ البخاري الصغير: (١/٢٧١)، (٢/٢٦٩)، الجرح والتعديل: (٥/٤٤)، البداية والنهاية: (١٠/٢٠٨)، سير الأعلام: (٩/٤٢) والحاشية، الوافي بالوفيات (١٧/٦٤)، الحاشية،طبقات ابن سعد: (٦/٣٣١)، (٣٦٣) (٣٦٨)، (٣٩٥)، (٣٩٧)،، (٤١١)، (٨، ٤٧٨)، الثقات: (٧/٥٩) .","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2434>[٢٠٥] ابن أرقم</span>\nهو عمر بن عبد الله بن الأرقم الزهري. عداده في تابعي الحجاز.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥) تهذيب الكمال: (٢/١٠١٤)، تهذيب التهذيب: (٧/٤٦٨) . (٧٧٦)، تقريب التهذيب: (٢/٥٨) الكاشف: (٢/٣١٤)،ثقات (٥/١٤٩)، الجمع بين الرجال الصححين: (١٢٨٤) .","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2435>[٢٠٦] ابن إسحاق</span>\nهو محمد بن إسحاق بن يسار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦) تهذيب الكمال: (٣/١١٦٧)، تهذيب التهذيب: (٩/٣٨)، تقريب التهذيب: (٢/١٤٤) خلاصة تهذيب الكمال: (٢/٣٧٩)، الكاشف، (٣/١٩)، تاريخ البخاري الصغير: (٢/١١١)،الجرح والتعديل: (٧/١٠٧٨)، ميزان الاعتدال: (٣/٢٤، ٤١٨)، لسان الميزان: (٥/٧٣) (٧/٣٥١)، الوافي بالوفيات: (٢/١٨٨)، طبقات ابن سعد (٧/٦٧)،ثقات: (٧ /٣٨٠)، تاريخ الثقات: (٤٠٠)، معرفة الثقات: (١٥٧١)،سير الأعلام: (٧ /٣٣) والحاشية، المغني: (٥٢٧٥)، ترغيب: (٤/٥٧٧)، مجمع: (٢/٤٨) .","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2436>ابن إسحاق بن خزيمة:</span>\nهو محمد بن إسحاق بن خُزيمة بضم الخاء المعجمة، وفتح الزاي.","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2437>[٢٠٧] ابن الأشعث</span>\nهو محمد بن الأشعث، واسم ابنه عبد الرحمن بن محمد بن الأشعث.\nوكلاهما يقال له: ابن الأشعث فينسب الواحد إلى أبيه، والآخر إلى جده.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧) سير أعلام النبلاء (٧/٣٣) .","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2438>[٢٠٨] ابن أَشْوَع</span>\nهو سعيد بن عمرو بن أشْوَع.\nأَشْوَع: بفتح الهمزة، وسكون الشين المعجمة، وفتح الواو، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨) تهذيب الكمال: (١/٤٩٩)، تهذيب التهذيب: (٤/٦٧)، تقريب التهذيب: (١/٣٠٢)، خلاصة تهذيب الكمال: (١/٣٨٦)، الكاشف: (١/٣٨٦)، الكاشف: (١/٣٦٩)، تاريخ البخاري الكبير: (٣/٥٠٠)، تاريخ البخاري الصغير: (١/٢٨٧)، الجرح والتعديل: (٤/٢١٥)،لسان الميزان (٧/٢٣١): (٤٠٦) .","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2439>[٢٠٩] ابن الأصفهاني</span>\nهو محمد بن سليمان الأصفهاني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩) هو محمد بن سليمان الأصبهاني مترجم في فتح الباب لابن منده (٣١٣) بتحقيقي.","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2440>[٢١٠] ابن أَعْبُد</span>\nابن أَعْبُد: هكذا جاء في حديث علي بن أبي طالب في كتاب الصُّحبة (١) . قال له: ألا أُحدِّثُك عني وعن فاطمة بنت رسول الله - ﷺ-.\nأَعبُد: بفتح الهمزة، وسكون العين المهملة، وضم الباء الموحدة.\n_________\n(١) انظر الحديث رقم (٤٧١٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠) تهذيب التهذيب (٧/٢٨٣)، تقريب التهذيب ص (٣٩٨) .","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2441>[٢١١] ابن الأعرابي</span>\nهو محمد بن زياد الأعرابي. زياد: من الزيادة، والأعرابي: بفتح الهمزة، وسكون العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١١) سير أعلام النبلاء (١٠/ ٦٨٧)، شذرات الذهب (٣/١٤١) .","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2442>[٢١٢] ابن أفلَح</span>\nهو ابن أفلح مولى أبي أيوب الأنصاري. حديثه في العزْل (١) .\n_________\n(١) انظر الحديث رقم (٩١٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٢) تهذيب الكمال: (٢/١٠٢٢)، تهذيب التهذيب: (٧/٤٩٣)، تقريب التهذيب: (٢/٦٢) خلاصة تهذيب الكمال: (٢/٢٧٧)، الكاشف: (٢/٣٢٠)، تاريخ البخاري الكبير (٦/١٨٨)، الجرح والتعديل: (٦/٧٠٦)، تراجم الأحبار: (٢/٥٥٨)، تاريخ الثقات: (٣٦٠)، ثقات: (٧/١٦٦) .","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2443>[٢١٣] بنو أميَّة</span>\nهم بنو أميَّة بن عبد شمس بن عبد مناف ويرد بيانهم في فصل النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٣) عجالة المبتدي ص (١٨) .","vol":"12","page":195},{"text":"<span data-type=\"title\" id=toc-2444>[٢١٤] ابن أبي أوفى</span>\nهو عبد الله بن أبي أوفى، واسم أبي أوفى علْقَمة بن قيس الأسْلَمي. صحابي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٤) تهذيب الكمال: (٢/٦٦٧)، تهذيب التهذيب: (٥/٣٢٤)، (٥٥٥)، تقريب التهذيب: (١/٤٠٢)، خلاصة تهذيب الكمال: (٢/٤١)، الكاشف: (٢/٧٧)، تاريخ البخاري الكبير: (٣/٢٤)، (٥/٢٤)، تاريخ البخاري الصغير: (١/١٦٥)، الجرح والتعديل: (٥/١٢٠) أسد الغابة: (٣/١٨٣)، تجريد أسماء الصحابة: (١/٢٩٩)، الإصابة: (٤/١٨)،الاستيعاب: (٣/٨٧٠) .","vol":"12","page":196},{"text":"<span data-type=\"title\" id=toc-2445>الفصل الرابع: في الألقاب</span>\n<span data-type=\"title\" id=toc-2446>[٢١٥] آبي اللَّحم</span>\nاسم آبي اللحم مختلف فيه، فقيل: خلَف بن عبد الملك، وقيل:عبد الله، وهو مذكور في حرف الخاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٥) نزهة الألباب (١/٥٢)، طبقات خليفة (٣٢، ٣٤)، تصحيفات المحدثين: (٢، ١/٢٣)، الاستيعاب (١/١٣٥،٤٠٢، ٣/٩٤٣) و(٤/٥٩١) والأكمال (١/٣)، وأسد الغابة (١/٥٤)، الإصابة (١٣١)، تهذيب التهذيب (١/١٨٨) .","vol":"12","page":196},{"text":"[]<span data-type=\"title\" id=toc-2447> الأحنف</span>\nالأحنف بن قيس، قيل: هو لقب، واسمه الضحَّاك، وقد ذكرناه في هذا الحرف.","vol":"12","page":196},{"text":"<span data-type=\"title\" id=toc-2448>[٢١٦] الأخرم</span>\nاسم الأخْرم - بالخاء المعجمة والراء - مُحْرِز بن نَضْلَة الأسَدي، من أسد خُزَيمة.\nمُحْرِز: بضم الميم، وسكون الحاء المهملة، وكسر الراء، وبعدها زاي.\nونَضْلَة: بفتح النون، وسكون الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٦) المغازي (٣/١٢٣١)، طبقات ابن سعد (٣/٩٥)،المؤتلف والمختلف (٢٠٥٨)،جمهرة أنساب العرب (١٩٢)، الاستيعاب (١٣٦٤)، الإكمال (١/٣٧)، أسد الغابة (٥/٧٣)، العقد الثمين (٧/١٣٦)، الإصابة (٣/٣٦٨)، نزهة الألباب (٦٤١) (الأخرم) .","vol":"12","page":196},{"text":"<span data-type=\"title\" id=toc-2449>[٢١٧] الأشجّ</span>\nاسم الأشجّ أشجّ عبد القيس بن المنذر بن عايذ.\nأشَج: بالشين المعجمة، والجيم.\nوعايذ: بالياء تحتها نقطتان، والذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧) تهذيب الكمال: (١٣٧٢٣)، تهذيب التهذيب (١٠/٣٠١) (٥٢٤)، تقريب التهذيب: (٢/٢٧٤)، الكاشف (٣/١٧٤)، تاريخ البخاري الكبير (٧/٣٥٥)، الجرح والتعديل (٨/٢٤٠)، أسد الغابة: (٥/٢٦٧)، تجريد أسماء الصحابة: (٢/١٩٥)، الاستيعاب (٤/١٤٤٨)، الإصابة (٦/٢١٦) .","vol":"12","page":196},{"text":"<span data-type=\"title\" id=toc-2450>[٢١٨] الأشْتر</span>\nالأشتر النَّخعي: وهو مالك بن الحارث.\nالأشتر: بالشين المعجمة، وفتح التاء فوقها نقطتان\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨) تهذيب الكمال: (٣/١٢٩٨)، تهذيب التهذيب: (١٠/١١) (٨)،تقريب التهذيب: (٢/٢٢٤)، خلاصة تهذيب الكمال: (٣/٤)، الكاشف: (٣/١١٣)، الجرح والتعديل (٨/٩١٠)، تاريخ البخاري الصغير: (١/٨٧)، (٨٩)، (٩٥)، ثقات: (٥/٣٨٩) تراجم الأحبار، (٣/٦١٤)، البداية والنهاية: (٧/١٢)، طبقات ابن سعد: (٥/٣٢) سير الأعلام: (٤/٣٤)، الحاشية، الأعلام: (٥/٢٥٩)","vol":"12","page":196},{"text":"<span data-type=\"title\" id=toc-2451>[٢١٩] الأعرج</span>\nهو عبد الرحمن بن هرْمز الأعْرج.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩) تهذيب الكمال: (٢/٨٣٣)، تهذيب التهذيب: (٦/٢٩٠)، (٥٦٦)، تقريب التهذيب: (١/٥٠١) (١١٤٢)، خلاصه تهذيب الكمال: (٢/١٥٦)، الكاشف: (٢/١٨٩)، تاريخ البخاري الكبير: (٥/٣٦٠)، تاريخ البخاري الصغير: (١/٢٨٣)، الجرح والتعديل: (٥/١٤٠٨)، طبقات ابن سعد: (٥/٢٠٩)، الثقات: (٥/١٠٧) .","vol":"12","page":196},{"text":"<span data-type=\"title\" id=toc-2452>[٢٢٠] الأعور</span>\nهو زُهير بن عُثْمان الثَّقفي الأعْور.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠) تهذيب التهذيب: (٣/٣٤٧)، تقريب التهذيب: (١/٢٦٤)، خلاصة تهذيب الكمال: (١/٣٤٠) تاريخ البخاري الكبير: (٣/٤٢٥)، الجرح والتعديل: (٣/٥٨٦)، أسد الغابة: (٢/٢٦٤) تجريد أسماء الصحابة: (١/١٩٢)، الإصابة (٢/٥٧٥)، الاستيعاب: (٢/٥٢٢)، الوافي بالوفيات: (١٤/٢٣٠)، الثقات: (٣/١٤٣)، (٤/٢٦٣)، أسماء الصحابة الرواة: (ت ٥٩٨) .","vol":"12","page":196},{"text":"<span data-type=\"title\" id=toc-2453>[٢٢١] الأعْمش</span>\nهو سُليمان بن مِهْران الأعمش.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١) تهذيب التهذيب (٤/٢٢٢)، تقريب التهذيب: (١/٣٣١)، تاريخ البخاري الكبير: (٤/٣٧)، الجرح والتعديل: (٤/٦٣٠)، ميزان الاعتدال: (٢/٢٢٤)، لسان الميزان: (٧/٢٣٨) الثقات (٤/٣٠٢) الوافي بالوفيات: (١٥/٤٢٩)، سير الأعلام: (٦/٢٢٦) ديوان الإسلام (٤٤) .","vol":"12","page":196},{"text":"[]<span data-type=\"title\" id=toc-2454> الأقرَع</span>\nقيل: إن الأقرَع بن حابس اسمه فراس، وقيل: اسمه الأقرع، وقد ذكرناه في الحرفين.\nأقرع: بالقاف.\nوفِراس: بالفاء والسين المهملة.","vol":"12","page":196},{"text":"<span data-type=\"title\" id=toc-2455>الفصل الخامس: في الأنساب</span>\n[]<span data-type=\"title\" id=toc-2456> الأحْمسي</span>\nالأحمسي: بفتح الهمزة، وسكون الحاء المهملة، وفتح الميم، وبالسين المهملة، منسوب إلى أحمس بُجَيلة، وإلى أحْمس ربيعة. أما الأول فهو أحمس بن الغَوث بن أنْمار بن أراش بن عمرو بن الغَوث بن كهلان، منهم: جُنْدُب بن سُفيان الأحْمسي، وإسماعيل بن أبي خالد.\nأما الثاني: فهو أحمس بن ضُبَيعةَ بن رَبيعة بن نزار. بُجيلة: بفتح الباء الموحدة، وكسر الجيم.\nوالغَوث: بفتح الغين المُعجمة، وبالثاء المثلثة، وأنْمار: بفتح الهمزة، وسكون النون.\nوأراش: بفتح الهمزة، وتخفيف الراء، وبالشين المعجمة.","vol":"12","page":197},{"text":"<span data-type=\"title\" id=toc-2457>[٢٢٢] الأرْسابندي</span>\nالأرْسَابَندي: بفتح الهمزة، وسكون الراء، وبالسين المهملة، وفتح الباء الموحدة وبعدها نون ودال مهملة، منسوب إلى أرْسَابَند، وهي قرية كبيرة من قرى مرو، وممن ينسب إليها القاضي فخر الدِّين محمد بن علي المرْوَزي، له ذكر فيمن كان على رأس المائة الخامسة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢) تهذيب الكمال: (٣/١٢٤٦)، تهذيب التهذيب: (٩/٣٥٢)، تقريب التهذيب: (٢/١٩٦) خلاصة تهذيب الكمال: (٢/٤٤٠)، الكاشف (٣/٨٠)،ثقات (٩/١١١) الجرح والتعديل: (٢٨٨) .","vol":"12","page":197},{"text":"<span data-type=\"title\" id=toc-2458>[٢٢٣] الأَزَجي</span>\nالأَزَجي: بفتح الهمزة، وفتح الزاي، وبالجيم، منسوب إلى المحَلّة المعروفة بباب الأَزَج في بغداد، والمراد به: أبو القاسم عبد العزيز بن علي.\nولد سنة ست وخمسين وثلاثمائة. ومات في المحرم سنة أربع وأربعين وأربعمائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣) اللباب في تهذيب الأنساب (١/٤٥-٤٦)،سير أعلام النبلاء (١٨/١٨-٩)،شذرات الذهب (٥/١٩٤) .","vol":"12","page":197},{"text":"[]<span data-type=\"title\" id=toc-2459> الأزدي</span>\nالأزدي: بفتح الهمزة، وسكون الزاي، وبالدال المهملة، منسوب إلى الأزد، واسمه درا، ويقال: درا بن الغَوْث بن نَبْت بن مَالك بن أُدَد بن زيد بن كَهْلان بن سَبَأ بن يَشْجب بن يَعْرُب بن قحطان، وإليه ينسب الأنصار، ويقال فيه: الأسد بالسين عوض الزاي، وقد يجيء في بعض الأنساب فلان الأزدي من ⦗١٩٨⦘ أزد شنوءة وفلان أزدي من أزد الحجر فَيُظَنُّ أنهما غير الأول وليس كذلك فإن شنوءة والحجر من أولاد الأزد بن الغوْث فأما شنوءة فاسمه الحارث، وقيل: عبد الله بن كعب بن عبد الله بن مالك بن نضر بن الأزد، وأما الحجر فهو حجر بن عِمران بن عمرو بن عامر ماء السَّماء بن حارثة بن امرئ القيس بن ثعلبة بن مازن بن الأزد.\nدرا: ... (١) .\nوالغَوْث: بفتح الغين المعجمة، والثاء المثلثة. ونَبْت: بفتح النون، وسكون الباء الموحدة، وبالتاء فوقها نقطتان.\nوأُدَد: بضم الهمزة، وفتح الدال الأولى المهملة.\nوسبَأ: بفتح السين المهملة، وفتح الباء الموحدة، والهمزة.\nويَشْجُب: بفتح الياء تحتها نقطتان، وسكون الشين المعجمة، وضم الجيم والباء الموحدة.\nويَعْرُب: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وضم الراء، وبالباء الموحدة.\nوشَنُوْءَة: بفتح الشين وضم النُّون، وسكون الواو، وبعدها همزة مفتوحة وينسب إليه شَنُوي، وشنائي: بضم النون وفتحها، وربما قالوا فيه: شَنْوة بحذف الهمزة وتشديد الواو، ثم نسبوا إلى شنوي، وحَجْر بفتح الحاء المهملة وسكون الجيم.\n_________\n(١) بياض في م، خ.","vol":"12","page":197},{"text":"<span data-type=\"title\" id=toc-2460>[٢٢٤] الأزْهري</span>\nهو الإمام اللغوي أبو منصور محمد بن أحمد بن الأزْهر (١) الأزهري صاحب كتاب «تهذيب اللغة» (٢)، منسوب إلى جدِّه.\n_________\n(١) ليست في م.\n(٢) قال أبو البركات بن الأنباري: وهو أكبر كتاب صنف في اللغة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤) للباب في تهذيب الأنساب ١/٤٨.","vol":"12","page":198},{"text":"[]<span data-type=\"title\" id=toc-2461> الأسْدي</span>\nالأسْدي: بفتح الهمزة وسكون السين المهملة لغة في الأزْدي، والسين بدل من الزاي، وقد تقدم ذلك في الأزد.","vol":"12","page":198},{"text":"<span data-type=\"title\" id=toc-2462>[٢٢٥] الأَسدي</span>\nالأَسَديّ: بفتح الهمزة، وفتح السين المهملة، منسوب إلى أسد قُريش، وهو أسد بن عبد العُزى بن قُصيّ بن كِلاب بن مُرَّة. وإلى أسد بن خُزَيمة بن مُدْرِكَة بن إلياس بن مُضر. وإلى أسد بن ربيعة بن نزار بن مَعد بن عدنان. وإلى أسد بن شريك بطن من الأزد، منهم: مُسَدَّد بن مسرهد، ويقال في نسب مُسدَّد أيضًا أسْد بسكون السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥) عجالة المبتدي ص (١١) واللباب في تهذيب الأنساب (١/٥٢-٥٣) .","vol":"12","page":198},{"text":"<span data-type=\"title\" id=toc-2463>[٢٢٦] الإسفراييني</span>\nالإسفراييني: منسوب إلى إسْفَرايين بكسر الهمزة، وسكون السين المهملة، وفتح الفاء، وكسر الياء الأولى تحتها نقطتان، وبالنون، وهي مدينة بخُراسان (١)، منها الإمام أبو حامد أحمد بن أبي طاهر الإسْفراييني.\n_________\n(١) انظر \" معجم البلدان \": ١ / ١٧٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦) اللباب في تهذيب الأنساب ١/٥٥.","vol":"12","page":199},{"text":"[]<span data-type=\"title\" id=toc-2464> الأسلمي</span>.\nالأسْلَمي: بفتح الهمزة، وسكون السين المهملة، وفتح اللام، منسوب إلى أَسْلَم ابن أفصا بن حارثة بن عمْرو بن عامر بن عوَيمر بن عمرو، وقيل: أسلم بن أفصا بن حارثة بن عمرو بن عامر بن حارثة بن امرئ القيس بن ثعلبة بن مازن بن الأزد.\nأفصا: بفتح الهمزة، وسكون الفاء، وفتح الصاد المهملة.","vol":"12","page":199},{"text":"[]<span data-type=\"title\" id=toc-2465> الأسْلَمية</span>\nالأسلمية: حديثها في دخول البيت من كتاب الحج (١)، قالت: قلت لعثمان بن أبي شيبة، أخرج [[الحديث]] أبو داود واسمها ... (٢)\n_________\n(١) انظر الحديث رقم (١٥١٦) .\n(٢) بياض في الأصل، قال الحافظ في التقريب: لا تعرف.","vol":"12","page":199},{"text":"<span data-type=\"title\" id=toc-2466>[٢٢٧] الإسماعيلي</span>\nالإسماعيلي: هو الإمام الحافظ أبو بكر أحمد بن إبراهيم بن إسماعيل بن العباس، منسوب إلى جدِّه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧) اللباب في تهذيب الأنساب (١/٥٨-٥٩) .","vol":"12","page":199},{"text":"<span data-type=\"title\" id=toc-2467>[٢٢٨] الأُسَيِّدي</span>\nالأُسَيِّدي: بضم الهمزة، وفتح السين، وتشديد الياء تحتها نقطتان وكسرها، وبسكونها أيضًا، منسوب إلى أُسَيِّد بن عمرو بن تميم بن مُرَّة بن أُدّ بن طابخة بن إلياس بن مُضَر، إلا أن أهل الحديث يُشددون الياء على الأصل، وأهل اللغة يُسَكِنونها طلبًا للخفَّة، وذلك عندهم مطرد فيما كان مثله.\nومُرَّة: بضم الميم، وتشديد الراء.\nوأُدّ: بضم الهمزة، وتشديد الدال المهملة.\nوطابِخَة: بالطاء المهملة، وكسر الباء الموحدة، وبالخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨) عجالة المبتدي ص (١٤) .","vol":"12","page":199},{"text":"[]<span data-type=\"title\" id=toc-2468> الأَشجَعي</span>\nالأَشْجَعي: بفتح الهمزة، وفتح الجيم، وبالعين المهملة، منسوب إلى أشْجع بن رَيْث بن غَطَفان بن سعد بن قيس بن عيْلان بن مُضَر.\n⦗٢٠٠⦘\nرَيْث: بفتح الراء، وبالثاء المثلثة.\nوعَيلان: بفتح العين المهملة، وسكون الياء تحتها نقطتان.","vol":"12","page":199},{"text":"<span data-type=\"title\" id=toc-2469>[٢٢٩] الأَشْعَريّ</span>\nالأَشْعَري: بالشين المعجمة، والعين المهملة، منسوب إلى الأَشْعَري، واسمه نَبْت بن أُدَد بن يَشْجُب بن عَريب بن زيد بن كَهْلان بن سبأ.\nنبت، وأُدد، ويَشْجُب، وسبأ، تقدم ضبطها في الأزدي.\nوعَرِيْب: بفتح العين المهملة، وكسر الراء، وسكون الياء، تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩) عجالة المبتدي ص (١٦-١٧) .","vol":"12","page":200},{"text":"<span data-type=\"title\" id=toc-2470>[٢٣٠] الأَشْهَلي</span>\nالأشْهَليّ: بفتح الهمزة، وبالشين المعجمة، وفتح الهاء، منسوب إلى عبد الأشهل بن جُشم بن الحارث (١) بن الخزرج بن عمرو بن مالك بن الأوْس بطن من الأنصار كبير.\nجُشَمَ: بضم الجيم، وفتح الشين المعجمة.\n_________\n(١) في م: الحايف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠) عجالة المبتدي ص (١٦) .","vol":"12","page":200},{"text":"<span data-type=\"title\" id=toc-2471>[٢٣١] الأَصْبَحي</span>\nالأَصْبَحي: بفتح الهمزة، وسكون الصاد المهملة، وفتح الباء الموحدة، وبالحاء المهملة، منسوب إلى ذي أصبح، واسمه الحارث بن عوف بن مالك بن زيد بن عامر بن ربيعة بن نَبت بن مالك بن زيد بن كهلان بن سبأ بن يَشْجُب. ضَبْطُ الأسماء التي فيه تقدَّم في الأزدي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١) عجاالة المبتدي ص (١٧) .","vol":"12","page":200},{"text":"<span data-type=\"title\" id=toc-2472>[٢٣٢] الأَصْمَعيُّ</span>\nالأَصْمَعي: بفتح الهمزة، وسكون الصاد المهملة، وفتح الميم، وبالعين المهملة.\nمنسوب إلى أصْمَع بن مظهر بن رياح بن عمرو بن عبد شمس، من ولد سعد بن قيس بن عيْلان (١)، منهم عبد الملك بن قريب الأصمعي اللُّغوي.\nمظهر: بفتح الميم، وفتح الظاء المعجمة وتشديد الهاء، وبالراء.\nورِياح: بكسر الراء وتخفيف الياء، تحتها نقطتان، وبالحاء المهملة.\nوعَيْلان: بالعَين المهملة.\n_________\n(١) في م: قيس عيلان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢) عجالةالمبتدي ص (١٨) .","vol":"12","page":200},{"text":"<span data-type=\"title\" id=toc-2473>[٢٣٣] الألهاني</span>\nالألهاني: بفتح الهمزة، وسكون اللام، وبالنون، منسوب إلى أَلهان، وهو أخو هَمدان بن مالك بن زيد بن أَوْسَلة بن ربيعة بن الخيار بن مالك بن زيد بن كهلان بن سبأ بن يَشْجُب.\n⦗٢٠١⦘\nهَمْدَان: بفتح الهاء، وسكون الميم، وبالدال المهملة، والنون. أوْسَلَة: بفتح الهمزة، وسكون الواو، وفتح السين، وقد كسرها بعضهم، وباللام، والخِيار، بكسر الخاء المعجمة، وتخفيف الياء، تحتها نقطتان، وبالراء.\nسَبأ ويَشْجُب تقدم في الأزد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣) عجالة المبتدي ص (١٨) .","vol":"12","page":200},{"text":"<span data-type=\"title\" id=toc-2474>[٢٣٤] الأمَوي</span>\nالأموي: بضم الهمزة، وفتح الميم، منسوب إلى أميَّة بن عبد شمس بن عبد مناف بن قُصي بن كِلاب بن مُرَّة بن كعب بن لؤي بن غالب، وربما فتحوا الهمزة في النَّسب وليس بالكثير، فإن الفتح منسوب إلى أمة بن بجالة بن مازن بن ثعلبة بن سعد بن ذُبيان.\nبجالة: بفتح الباء الموحدة، وتخفيف الجيم.\nوذُبْيان: بضم الذال المعجمة، وسكون الباء الموحدة، وبعدها ياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤) عجالة المبتدي ص (١٨) .","vol":"12","page":201},{"text":"<span data-type=\"title\" id=toc-2475>[٢٣٥] الأنْباري</span>\nالأَنْبَاري: بفتح الهمزة، وسكون النون، وبالباء الموحدة. منسوب إلى مدينة الأنبار بالفُرات، وقد جاء في بعض الحديث قال: الأنباري ولم يُسمّه، وهو محمد بن سليمان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥) تهذيب الكمال: (٣/١٦٩)، (١٠٦)، تهذيب التهذيب: (٩/٢٠٣)، تقريب التهذيب: (٢/١٦٧)، خلاصة تهذيب الكمال: (٢/٤١٠)، (٤١٠)، الكاشف (٣/٥٠)، تاريخ البخاري الكبير: (١/٩٨)،الجرح والتعديل: (٧/ص ٢٦٧)، تاريخ بغداد: (٥/٢٩٢) .","vol":"12","page":201},{"text":"<span data-type=\"title\" id=toc-2476>[٢٣٦] الأنْصاري</span>\nالأنّصاري: منسوب إلى الأنصار، وهم الأوس والخزرج من الأزد، سمَّاهم الله ﷿ بذلك لما نصروا رسولَه - ﷺ- وآووه، والأنصار جمع نَصِير مثل شَرِيف وأشراف، وجاء النسب إليهم بلفظ الجمع خلافًا للقياس كما جاء إلى أمثاله من النَّوادر، هذا عند من جعل لهم واحدًا مستعملًا، فأمّا من لم يستعمل لهم واحدًا وجعل الأنصار علمًا وإن كان واقعًا على جماعة كان واحدهم غير مستعمل ولا معروف، فإن النَّسْبَ إليهم غير نادر، وصار عنده كواحد سمي بالجمع، مثل مدائن ومدائني في أظهر القولين، وهذا هو الأكثر والأعرف، فإن واحد الأنصار مرفوض في الاستعمال وقد يجيء في الحديث عن الأنصاري مطلقًا ولا يُسمى. وهو محمد بن عبد الله بن المُثنى بن أنس بن مالك أبو عبد الله الأنصاري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦) تهذيب الكمال: (٣/١٢٢٥، ١٢٢٨)، تهذيب التهذيب: (٢٧٤٩)، تقريب التهذيب (٢/١٨٠) خلاصه تهذيب الكمال: (٢/٤٢٥، ٤٢٧)، الكاشف: (٣/٦٤)، تاريخ البخاري الكبير: (١/ ١٣٢)،تاريخ البخاري الصغير: (٢/٣٣١)، الجرح والتعديل: (٧/١٦٥٥)، ميزان الاعتدال (٣/٥٩٨، ٦٠٠)، لسان الميزان: (٧/٣٦٥) ثقات: (٧/٤٤٣)،معجم طبقات الحفاظ: (ص١٦٠)، تاريخ بغداد: (٥/٤٠٨)، تراجم الأحبار: (٤/٥٠/٧٣)، نسيم الرياض: (٣/٣٥٩) طبقات الحفاظ: (١٥٦)، الوافي بالوفيات: (٣/٣٠٣)، سير الأعلام: (٩/٥٣٢) والحاشية، التمهيد: (٢/٢٠٣) .","vol":"12","page":201},{"text":"<span data-type=\"title\" id=toc-2477>[٢٣٧] الأنماريّ</span>\nالأنماري: بفتح الهمزة، وسكون النون، وبالراء، منسوب إلى الأنمار وهو في العرب غير واحد. منهم أنمار بن أراش بن ⦗٢٠٢⦘ عمرو بن عوف بن نبَت، وقيل: أنمار بن أراش بن لحيان بن عمرو بن سبأ بن عَرِيب بن نبت بن مالك بن زيد بن كهلان، وأنمار هذا هو أبو بَجيلة، وخثعم. وقال بعضهم: أنمار بن نزار بن معدّ بن عدنان. ومنهم أنمارُ مَذحج. ومنهم أنمار بن بَغيض بن ريث بن غطفان. ومنهم أنمار بن مازن بن عمرو بن تميم بن مرّة بن أُدِّ بن طابخة.\nأراش وغوث تقدم ضبطه في أحمس. ونبت وسبأ في الأزد. وعريب في الأشعري (١) . ورَيث: في أشجع. ومرّة وأدد وطابخة في الأسيدي.\nوبَجيلة: بفتح الباء الموحدة، وكسر الجيم.\nومَذْحِج: بفتح الميم، وسكون الذال المعجمة، وكسر الحاء المهملة، وبالجيم.\nوبَغِيض: بفتح الباء الموحدة، وكسر الغين المعجمة، وبالضاد المعجمة.\nولِحْيان: بكسر اللام، وسكون الحاء المهملة، وبالياء تحتها نقطتان.\n_________\n(١) جاءت في الأصلين: الأشعر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧) عجالة المبتدي ص (١٩) واللباب في تهذيب الأنساب (١/٩٠-٩١) .","vol":"12","page":201},{"text":"<span data-type=\"title\" id=toc-2478>[٢٣٨] الأنماطي</span>\nالأنماطي: بفتح الهمزة، وسكون النون، وبالطاء المهملة، منسوب إلى الأنماط، وهي البسط، منهم محمد بن إبراهيم مربع، ومحمد بن صالح كيلجة.\nمُرَبّع: بضم الميم، وفتح الراء، وتشديد الباء الموحدة وفتحها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨) تهذيب الكمال: (٣/١٢١١)، تهذيب التهذيب: (٩/٢٢٦)، تقريب التهذيب: (٢/١٧٠) خلاصه تهذيب الكمال: (٢/٤١٤)، معجم طبقات الحفاظ: (ص١٥٧)، طبقات الحفاظ (ص١٥٧)، طبقات الحفاظ: (٢٦٤)، تاريخ بغداد: (٥/٣٥٨)، سير الأعلام (١٢/٥٢٤)، والحاشية.","vol":"12","page":202},{"text":"<span data-type=\"title\" id=toc-2479>[٢٣٩] الأوْدِي</span>\nالأودي: بفتح الهمزة، وسكون الواو، وبالدال المهملة، منسوب إلى أود بن صعب بن سعد العشيرة بن مذحج وهو مالك بن أُدَد بن زيد بن يشجب بن عَرِيب بن زيد بن كهْلان.\nمذحج تقدم في الأنمار، وأُدَد ويَشجب في الأزد، وعَريب في الأشعري (١) .\n_________\n(١) جاءت في الأصلين: الأشعر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩) عجالة المبتدي ص (٢٠) .","vol":"12","page":202},{"text":"<span data-type=\"title\" id=toc-2480>[٢٤٠] الأوزاعيّ</span>\nالأوزاعي: بفتح الهمزة، وسكون الواو، وبالزاي والعين المهملة، منسوب إلى الأوزاع بطن من ذي الكَلاع بفتح الكاف من اليمن، وقيل: الأوزاع بطن من هَمْدان، وقيل: أوزاع اسمه مرثد بن زيد بطن من حمير.\nوالأوزاعي ⦗٢٠٣⦘ الإمام عبد الرحمن بن عمرو منهم، وقيل: ليس منهم، وهو سيباني بفتح السين المهملة، والياء تحتها نقطتان، والباء الموحدة والنون، وإنما نزل الأوزاع فنسب إليهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠) تهذيب التهذيب: (٢/٨٠٧)، تهذيب التهذيب: (٦/١٢٣٨)، (٤٨٤)، تقريب التهذيب: (١/٤٩٣)، (١٠٦٤)، خلاصة تهذيب الكمال: (٢/١٦٤)، الكاشف (٢/١٧٩)، تاريخ البخاري الكبير: (٥/٣٢٦)، تاريخ البخاري الصغير: (١/٢٥٥)، (٢/١٢٤) الجرح والتعديل: (٥/١٢٥٧)، البداية والنهاية: (١٠/١١٥) .","vol":"12","page":202},{"text":"<span data-type=\"title\" id=toc-2481>[٢٤١] الأَوْسي</span>\nالأَوسي: بفتح الهمزة منسوب إلى الأوس بن حارثة بن ثعلبة البُهلول بن عمرو بن مزيقياء بن عامر ماء السماء بن حارثة الغِطريف بن امرئ القيس البطريق بن ثعلبة بن مازن بن الأزد بن الغوث بن نبت بن مالك بن يزيد بن كهْلان بن سبأ، أحد قسمي الأنصار.\nالبُهْلُول: بضم الباء الموحدة، وسكون الهاء، وضم اللام الأولى.\nومُزَيْقِيَاء: بضم الميم، وفتح الزاي، وسكون الياء الأولى تحتها نقطتان وكسر القاف، وفتح الياء الأخرى، والمد والهمزة.\nوالغِطرِيْف: بكسر الغين المعجمة وبالطاء المهملة، وكسر الراء، وسكون الياء تحتها نقطتان، وبالفاء.\nوالبِطريق: بكسر الباء الموحدة، والقاف.\nوالباقي: مثل الغطريف، والغَوْث، ونبت وسَبأ تقدم في الأزد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١) اللباب في تهذيب الأنساب (١/٩٣-٩٤) .","vol":"12","page":203},{"text":"<span data-type=\"title\" id=toc-2482>[٢٤٢] الإيادي</span>\nالإيادي: بكسر الهمزة، وتخفيف الياء تحتها نقطتان، وبالدال المهملة، منسوب إلى إياد بن نزار بن معد بن عدنان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢) اللباب في تهذيب الأنساب (١/٩٦) .","vol":"12","page":203},{"text":"<span data-type=\"title\" id=toc-2483>[٢٤٣] الأَيلي</span>\nالأَيلي: بفتح الهمزة، وسكون الياء، تحتها نقطتان، وباللام. منسوب إلى أيلة البلد المعروف بين الشام وفلسطين ومصر، منهم يونس بن يزيد الأيلي وغيره.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣) تهذيب الكمال: (٣/١٥٧٢)، تهذيب التهذيب: (١١/٤٥٠)، (٧٦٩)، تقريب التهذيب: (٢/٣٨٦)، خلاصه تهذب الكمال (٣/١٩٥)، الكاشف (٣/٣٠٥)،تاريخ الكبير: (٨/ ٤٠٦)، تاريخ البخاري الصغير: (٢/١٣٣)،الجرح والتعديل: (٩/١٠٤٢)، ميزان الاعتدال: (٤/٤٨٤)، لسان الميزان (٧/٤٤٩)، مقدمة الفتح: (٤٠٥)،نسيم الرياض: (١/٧٤، ٣/٣١٤) طبقات ابن سعد: (٧/٣٣٨)،البداية والنهاية: (١٠/١٠٩)، سير الأعلام (٦/٢٩٧)، الأنساب: (١/٤١٠) .","vol":"12","page":203},{"text":"<span data-type=\"title\" id=toc-2484>حرف الباء</span>\nويشتمل على ثلاثة فصول\n<span data-type=\"title\" id=toc-2485>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-2486>القسم الأول: في الرجال</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2487>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-2488>[٢٤٤] بُدَيل بن ورْقاء</span>\nهو بُدَيل بن ورْقاء بن رَبيعة بن عبد العُزَّى، وقيل: عبد العزى بن ربيعةِ الخُزاعي.\nتقدَّم إسلامه، وقيل: أسلم هو وابنه عبد الله، وحكيم بن حِزام يوم فتح مكة، بمرِّ الظَّهْران في قول ابن شِهَاب. وشهد هو وابنه حُنينا ً، والطائُف، وتبوك.\nروى عنه ابناه: عبد الله، وسلمة وحبيبة بنت شريق جدَّةُ عيسى بن مسعود بن الحكم الزُّرقي. قتل في عهد النَّبيِّ - ﷺ-، وقيل: قتل يوم صُفّين (١)، وقيل: الذي قُتل يوم صُفين هو ابنه عبد الله.\nبُدَيل: بضم الباء الموحدة، وفتح الدال المهملة، وسكون الياء، تحتها نقطتان.\nووَرْقاء: بفتح الواو، وسكون الراء، وبالقاف والمد، وحزام بكسر الحاء المهملة والزاي.\nوشَرِيق: بفتح الشين المعجمة، وكسر الراء وبالقاف.\nوالزُّرَقي: بضم الزاي، وبفتح الراء، وبالقاف.\n_________\n(١) \" وقيل قتل يوم صفين \" سقطت من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤) الذيل على الكاشف: (رقم ١١٤)، تعجيل المنفعة: (٨٣)،تاريخ البخاري الكبير: (٢/١٤٧)، تاريخ البخاري الصغير: (١/٧٧)، الجرح والتعديل: (٢/٤٢٨، ١٧٠٥) أسماء الصحابة الرواة (٣٥٧)، تجريد أسماء الصحابة: (٣/٤٥)، أسد الغابة: (١/٢٠٤)، الاستيعاب: (١/١٥٠)، طبقات ابن سعد: (٤/٢٩)، الإصابة: (١/٢٧٥)، الوافي بالوفيات: (١٠/١٠٢)، الثقات: (٣/٣٤)،طبقات أصبهان (ت٨) .","vol":"12","page":207},{"text":"<span data-type=\"title\" id=toc-2489>[٢٤٥] البَرَاء بن أوس</span>\nهو أبو يوسف البَراء بن أوس بن خالد بن الجَعد بن عَوف بن مبذول بن عمرو بن غنم بن مازن بن النجار الأنصاري النجاري، ظِئْرُ إبراهيم بن النبيِّ - ﷺ-، لأن زوجته أمُ بُرْدَة أرضعته، وأكثر ما يجيء ذكره مُعرفًا بكنيته، فيقال: أبو يوسف القين.\n⦗٢٠٨⦘\nمَبْذُول: بفتح الميم، وسكون الباء الموحدة، وضم الذال المعجمة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون سمَّاه ابن عبد البرّ (١) .\n_________\n(١) كذا أورده ابن عبد البر، أما ابن الأثير شقيق المصنف رحمه الله تعالى في \" أسد الغابة \" ٨ / ٢٠٥ فذكر \" مازن \" بدل \" عدي \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥) الاستيعاب (١/١٥٣)، أسد الغابة (١/٢٠٥)، تلقيح فهوم أهل الأثر (١٦٦) و، الوافي بالوفيات: (١٠/١٠٤) الإصابة (١٤٢) .","vol":"12","page":207},{"text":"<span data-type=\"title\" id=toc-2490>[٢٤٦] البراء بن عازب</span>\nهو أبو عُمَارة (١)، وقيل: أبو عمرو، وقيل أبو عمر، وقيل أبو الطُّفيل، والأشهَر الأول، البراء بن عازب بن الحارث بن عدي بن جُشَم بن مجدعة بن حارثة بن الحارث بن الخزرج بن النبيت، وهو عمرو بن مالك بن الأوس الأنصاري الحارثي الأوسي. أول مشهد شهده الخندق لأنه اسْتُصْغِر قبل ذلك من المشاهد. نزل الكُوفة، وافتتح الرَّي سنة أربع وعشرين في قول، وشهد مع علي بن أبي طالب الجمل، وصفين، والنهروان. ومات بالكُوفة أيام مُصعب بن الزبير.\nروى عنه أبو جُحَيْفَة، وعبد الله بن يزيد الأنصاري، وبنوه: الربيع، ويزيد، وعبيد، وأبو إسحاق السّبيعي.\nالبراء: بفتح الباء الموحدة، وتخفيف الراء وبالمد.\nوعُمارة: بضم العين المهملة، وتخفيف الميم.\nوعَازِب: بالعين المهملة، وكسر الزاي، وبالباء الموحدة.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\nومَجْدَعة: بفتح الميم، وسكون الجيم، وفتح الدال المهملة.\nوالنَّبيت: بفتح النون، وكسر الباء الموحدة، وسكون الياء، تحتها نقطتان، وبالتاء فوقها نقطتان.\nوجُحَيفة: بضم الجيم، وفتح الحاء المهملة، وبالفاء.\nوالسَّبِيعي: بفتح السين المهملة، وكسر الباء الموحدة، وبالعين المهملة.\n_________\n(١) في م: عمّار.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦) تهذيب الكمال: (١/١٣٩)،)، تهذيب التهذيب (١/٤٢٥)،)، تقريب التهذيب: (١/٩٤»، خلاصة تهذيب الكمال (١/١٢٠)،)، الكاشف (١/١٥١) أسماء الصحابة الرواة: (١٤)،تاريخ البخاري الكبير: (٢/١٧٧)،)، تاريخ البخاري الصغير (١/٦، ١٢٠، ١٣٠، ١٦١، ١٦٤، ١٦٥) الجرح والتعديل: (٢/٣٩٩)، أسماء الصحابة الرواة (ت ١٤)، تجريد أسماء الصحابة (١/٤٦) أسد الغابة (١/ ٢٠٦) الإصابة: (١/٢٧٨)، طبقات ابن سعد: (٢/٢٧٦) (٣/٤٥١)، (٤/٣١٥) (٣٥٥)، (٦/١٧٨)، (٢٤٧)، (٨/٤٧٩)، (٤٨٠)، الوافي بالوفيات: (١/١٠٤)، شذرات الذهب (١/٦٣، ٧٧)، تاريخ بغداد: (١/١٧٧) طبقات الحفاظ: (١٩، ١٣) البداية والنهاية: (٣٢١٨)، الثقات (٣/٢٦) .","vol":"12","page":208},{"text":"<span data-type=\"title\" id=toc-2491>[٢٤٧] البَراء بن مَالك</span>\nهو البَراء بن مَالك بن النَّضْر، أخو أنس بن مالك لأبيه وأُمِّه، وقد تقدم تمام نسبه عند أخيه. شهد أُحُدًا وما بعدها من المشاهد، كان من الفضلاء والأبطال الأشداء. قَتَل من المشركين مائة مبارزة؛ سوى من شارك فيه. وكتب عمر أن لا تستعملوا البراء على جيش من جيوش المسلمين، فإنه مهلكة من المهالك يقدم بهم. وقال النبيُّ - ﷺ-: «رُبَّ [[ذي]] طِمْرين لا يؤبَه له؛ لو أقْسَم على الله لأبَّرهُ، منهم البَراءُ بن مَالِك» (١) .\nفلما كان يوم تُسْتُر انكشف الناس، فقالوا له: يا بَراء اقسم على ربِّك، فقال: ⦗٢٠٩⦘ أُقسمُ عليك يا ربِّ لما منحتنا أكتَافهم وألحقتني بنَبيك - ﷺ-، فمُنحوا أكْتافهم، وقُتِل البراء يومئذ شهيدًا سنة عشرين.\nروى عنه أخوه أنس بن مالك.\nالبراء: بفتح الباء الموحدة، وتخفيف الراء، وبالمد.\nوالنَّضْر: بفتح النون، وسكون الضاد المعجمة.\n_________\n(١) انظر الحديث رقم (٦٦٣٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧) تاريخ خلفية: (١٠٨، ١٠٩، ١٢٥، ١٤٦)، وتاريخ البخاري: (٢/١١٧)، الجرح والتعديل (٢/٣٩٩) وتاريخ الصحابة: (٤٢)، تلقيح فهوم أهل الأثر (١٦٦)، أسد الغابة (٢٠٦١)، ومشاهير علماء الصحابة: (١٣) والتجريد: (٤٦١)، والوافي بالوفيات (١٠/١٠٥)، والإصابة: (١/١٤٣) .","vol":"12","page":208},{"text":"<span data-type=\"title\" id=toc-2492>[٢٤٨] البَرَاءُ بن مَعْرُور</span>\nهو أبو بِشْر البَرَاء بن مَعْرور بن صخر بن خنساء بن سِنان بن عُبيد بن عدي بن غَنْم بن كعب بن سلمة بن سعد بن علي بن أسد بن سَارِدَة بن تزيد بن جُشَم بن الخزرج الأنصاري الخزْرَجي السَّلَمِي. كان أول من بايع النبيَّ - ﷺ- ليلة العقبة الثانية في قول (١) قومه، وأول من استقبل الكعبة في الصلاة من الخزرج وغيرهم من الناس، وهو أول من أوصى بثلث ماله، وهو أحد النُّقباء الاثني عشر، وأولهم موتًا وكان سَيِّد الأنصار وكبيرها.\nروى عنه أبو قتادَة الأنصاري، وكعب بن مالك.\nومات في صفر قبل قدوم النبيِّ - ﷺ- المدينة بشهر، فلما أتى المدينة جاء إلى قبره في أصحابه فكبَّر عليه وصلى.\nبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nومَعْرُور: بفتح الميم، وسكون العين المهملة، وضم الراء الأولى.\nوخَنْساء: بفتح الخاء المعجمة، وسكون النون، والسين المهملة والمد.\nوسَلِمة: بكسر اللام. وسارِدة: بالسين المهملة، وكسر الراء، وبالدال المهملة.\nوتزيد: بفتح التاء التي فوقها نقطتان، وكسر الزاي.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\nوالسَّلَمي: بفتح السين، وفتح اللام وبكسرها.\nوغَنْم: بفتح الغين المعجمة وسكون النون.\n_________\n(١) ساقطة من النسخة الثانية م، وهي مذكورة في الأصل، وقد وردت في \" أسد الغابة \" دون لفظة: \" قومه \" ١ / ٢٠٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨) الجرح والتعديل (٢/٣٩٩)، وتاريخ الصحابة (٤٢)، وتلقيح فهوم أهل الأثر (١٦٧) وأسد الغابة (١/٢٠٧) والتجريد: (٤٧١) والوافي بالوفيات (١٠/١٠٥) والإصابة: (١/١٤٤) والإشارة ص (٥) وشذرات الذهب (١/١١٣) .","vol":"12","page":209},{"text":"[٢٤٩] بُرَيدة بن الخُصَيب\nهو أبو عبد الله، وقيل: أبو سهل، وقيل: أبو ساسان، وقيل: أبو الخصيب، بريدة بن الخصيب بن عبد الله بن الحارث بن الأعرج بن سعد بن رزاح بن عدي بن سهم بن مازن بن الحارث بن سلامان بن أسلم بن ⦗٢١٠⦘ أفصا بن حارثة بن عمرو بن عامر الأسلمي. أسلم قبل بدر، ولم يشهدها، وبايع بيعة الرُّضوان، وقيل: إنه أسلم لما مرَّ به النبيُّ - ﷺ- مهاجرًا بالغميم، وأقام بموضعه حتى مضت بدر وأحد، ثم قدم عليه. وكان من ساكني المدينة، ثم تحول إلى البصرة، ثم خرج منها إلى خراسان غازيًا، فمات بمرو زمن يزيد بن مُعاوية سنة اثنتين أو ثلاث وستين وله بها عقب، ويقال: كان اسمه عامرًا.\nروى عنه ابناه عبد الله، وسليمان، وأبو المليح عامر بن أُسامة.\nساسَان: بسينين مهملتين.\nوالخُصَيْب: بضم الخاء المهملة وفتح الصاد المهملة وسكون الياء تحتها نقطتان وبالباء الموحدة. وبُرَيْدة: بضم الباء الموحدة، وفتح الراء، وسكون الياء تحتها نقطتان، وبالدال المهملة.\nورزاح: بكسر الراء وبعدها زاي، وبالحاء المهملة.\nوأسلم: بفتح اللام. وأفصا: بالفاء، والصاد المهملة.\nوالغميم: بفتح الغين المعجمة، وكسر الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩»، تقريب التهذيب: (١/٩٦»، خلاصة تهذيب الكمال (١ /١٢١) تاريخ البخاري الكبير (٢/١٤١»، تاريخ البخاري الصغير (١/١٣٩)، (١٤٠)، الجرح والتعديل (٤٢٤٢)، تجريد أسماء الصحابة (٤٧١)، أسد الغابة (١/٢١٠) الاستيعاب: (١/١٨٥)، الإصابة: (١/٢٨٦)، البداية والنهاية (٨/٢١٦) طبقات ابن سعد (٢/٦٣)، (١٦٠)، (١٧٠)، (١٣٩)، (٢/٣١١)، (٤/٣١٥) سير الأعلام النبلاء (٤٦٩٢)، تاريخ ابن معين: (٥٧)، طبقات خليفة: (١٠٩)، تاريخ خليفة (٢٥١)، معجم الطبراني الكبير: (٢/٣، ٨)، تاريخ الإسلام: (٢/٢٨٦)، العبر: (١/٦٦) مجمع الزوائد: (٩/٣٩٨)، شذرات الذهب: (١/٧٠) .","vol":"12","page":209},{"text":"[٢٥١] بُزَيْل بن أبي مرْيم\nهو بُزَيْل بن أبي مرْيم. هكذا جاء في «كتاب الترمذي» والذي جاء في كتاب ابن ماكولا بُزَيْل بن أبي مارية مولى عمرو بن العاص. له ذِكر في تفسير سورة المائدة في قصة الجام الفضة (١) وعدي وتميم الداري في قوله تعالى: ﴿يا أيُّها الذين آمنوا شَهَادَةُ بَيْنِكُم إذا حَضَر أَحَدَكُم الموت﴾ [المائدة: ١٠٦] .\nبُزَيل: بضم الباء، وفتح الزاي، وسكون الياء تحتها نقطتان، وباللام.\nومارِية: بكسر الراء وتخفيف الياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (٦١٣) وقد وقع هناك اسم \" بزيل \" مصحفًا إلى بديل وكذلك هي مصحفة في الترمذي الطبعة المصرية (طبعة البابي الحلبي) وقد ضبطت في \" تحفة الأحوذي \" رقم (٥٠٥٢) بالدال. والله أعلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠) تاريخ خليفة ٦٣، تاريخ الطبري (٢/٤٣٣، ٤٣٧)، والمؤتلف والمختلف للدارقطني (١٢٦٧- ١٢٦٨)، وجمهرة أنساب العرب ص (٤٤٤) والاستيعاب (١/٩٠)،والإكمال (٤/٣٧٧، ٧/٣٥٠)، أسد الغابة (١/٢١٣) وتجريد أسماء الصحابة ١/٤٩ وزاد المعاد ٣/١٧٢، الإصابة: (١٤٧١)","vol":"12","page":210},{"text":"[٢٥٠] بَسْبَسَة\nهو بَسْبَسَة بن عمرو بن ثعلبة بن خرَشة بن عمرو بن سعد بن ذُبيان. عداده في الأنصار بحلف (١) بينهم، وهو الذي بعثه النبيُّ - ﷺ- عيْنًا إلى عِير أبي سُفيان بن حرب في وقعة بدر. هكذا جاء في «كتاب مسلم» بسْبَسَة، ولم يذكر له نسبًا، ولم يخرجه غيره، وكذلك جاء في كتاب ابن مَنْدَة. وقال الدارقطني: هو بسبس بغير هاء، وكذلك جاء في كتاب ابن عبد البر (٢)، وابن ماكولا. ⦗٢١١⦘\nبَسْبَس: بفتح الباءَين الموحدتين، وسكون السين الأولى.\nوخرَشَة: بفتح الخاء المعجمة، وفتح الراء والشين المعجمة.\n_________\n(١) في م: الحلف.\n(٢) وكذلك جاء في \" أسد الغابة \" ١ / ٢١٣: \" بسبس \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١) الإكمال (٢٦٤١)، وأسد الغابة (٢٠٣١)، والإصابة (١٤٠١)، وتجريد أسماء الصحابة (١/٤٥) قلت: الذي في سنن الترمذي رقم (٣٠٥٩): بديل بن أبي مريم كما ذكره المؤلف وعند ابن ماكولا: بزيل - بضم الباء - مولى العياص بن وائل السهمي، صاجب الجامع وهو الذي مات في السفر وأوصى إلى تيم الداري وعدي بن بدّا (١٣/ ١٥١) قاله محمود الأرناؤوط.","vol":"12","page":211},{"text":"<span data-type=\"title\" id=toc-2496>[٢٥٢] بُسْر بن أبي أرطأة</span>\nهو أبو عبد الرحمن بُسْر بن أبي أرطأة، ويقال: ابن أرطأة، وقال ابن عبد البر، بُسْر بن أرطأة بن أبي أرطأة، واسم أبي أرطأة عُمير، وقيل: عويمر بن عِمْران بن الحُلَيس بن سَيَّار بن نزار بن مُعِيْص بن عامر بن لؤي بن غالب العَامري القُرشي.\nقيل: إنه لم يسمع من النبيِّ - ﷺ- لصغره، وأهل الشام يثبتون له سماعًا.\nقال الواقدي: ولد قبل وفاة النبيِّ - ﷺ- بسنتين.\nروى عنه: أيوب ويونس ابنا مَيْسَرة، ويقال: إنه خرَّف في آخر عمره، وكان يحيى بن معين يُطلق القول فيه.\nمات زمن معاوية، وقيل زمن عبد الملك بن مروان.\nبُسْر: بضم الباء الموحدة، وسكون السِّين المهملة.\nوالحُلَيْس: بضم الحاء المهملة، وفتح اللام، وسكون الياء تحتها نقطتان، وبالسين المهملة.\nوسيّار: بفتح السين المهملة، وتشديد الياء تحتها نقطتان، وبالراء.\nومُعِيْص: بفتح الميم، وكسر العين المهملة، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢) تاريخ خليفة ٢/٥٨ الطبقات لخليفة ص (٢٧، ٣٠٠)، وتاريخ البخاري (٢/١٢٣)، وتاريخ الصحابة (٤٧)، ومشاهير علماء الأمصار (٥٣)، والمؤتلف والمختلف للدارقطني (٧٦١-٧٦٢)، والاستيعاب (١٥٧)، تلقيح فهوم أهل الأثر: ص (١٦٧) وأسد الغابة: (١/٢١٣) ومختصر تاريخ دمشق لابن منظور (٥/١٨٢-١٨٨)، تهذيب الكمال (٤/٥٩-٦٩)، والمختصر (٥/١٨٢) والسير: (٣/ ٤٠٩)، التجريد: (٤٨١)، الوافي بالوفيات (١/١٢٩-١٣٣)، والإصابة (١/١٤٧-١٤٨) .","vol":"12","page":211},{"text":"<span data-type=\"title\" id=toc-2497>[٢٥٣] بشر بن أُبَيرق</span>\nهو بِشر بن أُبَيْرِق، واسمه الحارث بن عمرو بن حارثة بن الهيثم بن ظَفَر الأنصاري الظَّفَري. شهد أحدًا. له ذكر في تفسير سورة النساء في قوله تعالى: ﴿ولا تُجادل عَن الَّذين يَخْتَانُون أَنفُسَهُم﴾ [النساء: ١٠٧] (١) .\nبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوأُبَيْرِق: بضم الهمزة، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وكسر الراء، وبالقاف.\nوظَفَر: بفتح الظاء المعجمة وفتح الفاء.\n_________\n(١) انظر الحديث رقم (٥٨٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣) الاستيعاب (٧) وتلقيح فهوم أهل الأثر: ص (١٦٧) وأسد الغابة (١/٢١٩) والوافي بالوفيات: (١٠/١٤٦) والإصابة (١/ ١٥٠) .","vol":"12","page":211},{"text":"<span data-type=\"title\" id=toc-2498>[٢٥٤] بشْر بن البَراء</span>\nهو بِشْرُ بن البرَاء بن مَعْرُور الأنصاري، وقد تقدم نسبه عند أبيه. شهد العقبة، وبدرًا، وأُحدًا، والخندق، وأكل مع النبيِّ - ﷺ- من الشَّاة المسمومة بخيبر فمات منها مكانه، وقيل: بل لزمه وجعه ذلك سنة ثم مات، وكان من رُماة الصَّحابة المذكورين. له ذِكر في كتاب النُّبُوة (١) .\n⦗٢١٢⦘\nمَعْرُور: بالعين المهملة وضم الراء الأولى.\n_________\n(١) انظر الحديث رقم (٨٨٨٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤) تاريخ خليفة (٨٤)، وتاريخ الصحابة (٤٤)، والاستيعاب (١٦٧)، وتلقيح فهوم أهل الأثر (١٦٧)، وأسد الغابة (٢١٨)، وتهذيب الأسماء واللغات (١/١٣٣)، وسير أعلام النبلاء (٢٦٩١)، وتجريد أسماء الصحابة (١/٤٩) . والوافي بالوفيات (١٠ /١٤٥) والإصابة (١/١٥٠) .","vol":"12","page":211},{"text":"<span data-type=\"title\" id=toc-2499>[٢٥٥] بِشْر بن سُحَيْم</span>\nهو بِشْر بن سُحَيْم الغِفَاري، ويقال: البَهزي، ويقال: الخُزاعي. عداده في أهل الحجاز، وكان ينزل كُراع الغميم وضَجْنَان.\nروى عنه نافع بن جبير. قليل الحديث، يُذكر في الوحدان.\nسُحَيْم: بضم السين المهملة، وفتح الحاء المهملة، وسكون الياء.\nوالبَهزي: بفتح الباء الموحدة، وبالزاي.\nوالغَمِيم: بفتح الغين المعجمة وكسر الميم.\nوضجنان: بفتح الضاد المعجمة، وسكون الجيم وبنونين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥)، تهذيب التهذيب: (١/٤٥٠)،)، تقريب التهذيب (١/٩٩)،الكاشف (١٥٥١)، تاريخ البخاري الكبير: (٢/٥٧)، الجرح والتعديل: (٢/٣٥٧)، تجريد أسماء الصحابة: (١/٥٠)، أسد الغابة (١/٢٢٢)، الاستيعاب: (١/١٦٩) الإصابة: (١/٢٩٧)، أسماء الصحابة الرواة: (ت٢٧٦) .","vol":"12","page":212},{"text":"<span data-type=\"title\" id=toc-2500>[٢٥٦] بِشْر بن عمْرو</span>\nهو أبو المُنذر، وقيل: أبو غياث، وقيل: أبو عَتَّاب بِشْر بن عَمْرو بن حَنش بن يَعْلَى من بني عبد القَيس، المعروف بالجارود العبْدي. وقد اختُلفَ في اسمه ونسبهِ وكنيته ولقبه، فقيل ما ذكرنا، وقيل: إن اسمه مُطَرّف. وقيل: إن اسمه الجارُود، وهو الجارُود بن المُعَلَّى بن العلاءَ، وقيل: الجارَود بن عَمْرو بن العَلاء، وقيل: الجارود بن بِشر بن عمرو، وقيل غير ذلك. وإنما لُقب بالجارود لأنه أغار في الجاهلية على بكر بن وائل، فأصابهم فجرَّدهُمْ فغلب عليه الجارود وعرف به. قدم على النبي - ﷺ- سنة تسع، فأسلم مع وَفْدِ عبد القَيس ثم إنه سَكن البصرةَ. وقتل بأرض فارس في خلافة عمر سنة إحدى وعشرين، وقيل: قتل بنهَاوَند.\nروى عنه عبد الله بن عمْرو بن العاص، ومطرِّف بن عبد الله بن الشِّخير، ومحمد بن سيرين، وزيد بن علي أبو القَمُوص.\nغِياث: بكسر الغين المعجمة، وتخفيف الياء تحتها نقطتان، وبالثاء المثلثة.\nوعَتّاب: بفتح العين المهملة، وتشديد التاء فوقها نقطتان، وبالباء الموحدة.\nوحَنَش: بفتح الحاء، وفتح النون، وبالشين المعجمة.\nوالجارود: بالجيم.\nوَمُطرِّف: بضم الميم، وفتح الطاء المهملة، وتشديد الراء، وكسرها، وبالفاء.\nوالمُعَلَّى: بضم الميم، وتشديد اللام المفتوحة.\nوالشّخِّير: بكسر الشين المعجمة، وتشديد الخاء وكسرها.\nوالقَمُوص: بفتح القاف، وضم الميم وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦) الطبقات الخليفة ص (٦١، ١٨٥)،وتاريخ خلفية ٩٣، ١١٦، ١٤٩ والجرح والتعديل: (٢/ ٥٢٥)، ومشاهير علماء الأمصار (٤٠- ٤١)، الاستيعاب (٢٦٢)، وتلقيح فهموم أهل الأثر (١٥٧)، أسد الغابة (١/٣١١-٣١٢)، وتهذيب الكمال: (٤/٤٧٨-٤٦٩)، وتجريد أسماء الصحابة (١/٧٤)، والوافي بالوفيات: (١٠/١٥١)، والخلاصة (١/١٥٨)، وتهذيب التهذيب ٢/٥٣ -٥٤، والإصابة (١/٢١٦) .","vol":"12","page":212},{"text":"<span data-type=\"title\" id=toc-2501>[٢٥٧] بشِيْر بن أبي مَسْعُود</span>\nهو بشير بن أبي مَسْعود واسم أبي مسعود عقبة بن عمْرو ⦗٢١٣⦘ البَدْري الأنْصاري. رأى النبيَّ - ﷺ- صغيرًا، وأورده ابن مندة فيمن أدركَ النبيَّ - ﷺ-. وذكره التّرْمذي في «تاريخه» فيمن وُلد في حياة رسول الله - ﷺ-، أو بعد وفاته بيسير.\nبَشِير: بفتح الباء، وكسر الشين المعجمة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧) التاريخ الكبير (٢/ ١٠٤)، الجرح والتعديل (٢/٣٧٦)، تاريخ الصحابة ٤٥.","vol":"12","page":212},{"text":"<span data-type=\"title\" id=toc-2502>[٢٥٨] بَشِير بن سَعْدِ</span>\nهو أبو النُّعْمان، بَشِير بن سَعْد بن ثَعْلَبةَ بن خلاس بن زِيد بن مالك بن ثَعْلَبة بن كَعْب بن الخزْرج بن الحارث بن الخزْرج الأنْصاري الخزْرَجي، والد النُّعمان بن بَشير. شهد العقبة وبدرًا والمشاهد بعدها، ويقال: إنه أولَ من بايع أبا بكر الصِّدِّيق يوم السَّقِيفة من الأنصار.\nروى عنه ابنُه النُّعمان، وجابر بن عبد الله. عداده في أهل المدينة. قتل مع خالد بن الوليد بعين التَّمرِ في خلافة أبي بكر.\nخَلاس: بفتح الخاء المعجمة، وتشديد اللام، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨)، تهذيب التهذيب (٤٦٤١)، تقريب التهذيب (١/١٠٣)، تاريخ البخاري الكبير (٥٣١)، أسد الغابة (١/٢٣٣)، الاستيعاب (١٧٣١)،الوافي بالوفيات: (١٠/١٦٢) البداية والنهاية: (٦/٣٥٣)، طبقات ابن سعد: (٢/١٨)، (١٢١) (٢١٢٦)، (٣/١٨٢)، (٦/٦١)، (٨/٣٦١) .","vol":"12","page":213},{"text":"<span data-type=\"title\" id=toc-2503>[٢٥٩] بَشِير بن مَعْبَد</span>\nهو بَشِير بن مَعْبَد بن شَراحِيل بن سَبُع بن ضِبَاب بن سَدُوس بن شيبان السَّدوسي. وقيل: بَشير بن يَزيد بن ضِبَاب بن سَبُع بن سَدوس، المعروف بابن الخصَاصِيَّة، وهي أُمُّه، واسمها كبْشةَ، وقيل: مَاويَّة، وقيل: هي أُمُّ ضِباب، فنسبوا إليها، وكان اسمه في الجاهلية زَحْمًا، فسمّاه النبيُّ - ﷺ- بَشيرًا، وهو بَشِير مولى النَّبيُّ - ﷺ-. وعدادُه في البصريين.\nروى عنه بشير بن نهيك.\nمَعبد: بفتح الميم، وسكون العين المهملة، وفتح الباء الموحدة.\nوشَراحِيل: بفتح الشين المعجمة، وتخفيف الراء، وكسر الحاء المهملة.\nوسَبُع: بفتح السين المهملة، وضم الباء الموحدة.\nوضِبَاب: بكسر الضاد المعجمة، وتخفيف الباء الموحدة الأولى.\nوالخَصَاصِيَّة: بفتح الخاء المعجمة، وتخفيف الصاد المهملة الأولى، وكسر الثانية، وتشديد الياء تحتها نقطتان.\nوكَبْشة: بفتح الكاف، وسكون الباء الموحدة، وبالشين المعجمة. وماوِيَّة: بكسر الواو وتشديد الياء تحتها نقطتان.\nزَحْمًا: بفتح الزاي، وسكون الحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩) تهذيب الكمال (١/١٠٣)، تهذيب التهذيب (١/٤٦٧)، الجرح (٣٧٨٢)، الوافي بالوفيات: (١٠/١٦٦/٤٦٤٤) أسماء الصحابة الرواة: (ت ١٩٩) تجريد أسماء الصحابة: (١/٥٤)، أسد الغابة: (٢٢٧١)، الاستيعاب: (١/١٧٤)، الإصابة (١/٣١٤) نقعة الصديان: (١٨١، ٢١٦) .","vol":"12","page":213},{"text":"<span data-type=\"title\" id=toc-2504>[٢٦٠] بَصْرَة بن أَكْثم</span>\nهو بَصْرَة بن أكْثَم الأَنصاري، ويقال: الخُزَاعي بفتح الباء، وسكون الصاد المهملة، ويقال فيه: نَضْرة: بالنون، والضّاد المعجمة. فأما ابن عبد البر فذكره في ⦗٢١٤⦘ باب النون ولم يقل: إنه يقال فيه بصرة بالباء الموحدة. وأما ابن مندة فذكره في باب الباء ولم يقل: إنه يقال فيه بالنون.\nوأما عبد الغني، وابن ماكولا فإنهما ذكراه في باب النون، وقالا: يقال فيه بالباء.\nوأما الحازمي فإنه ذكره في الباء، وقال: يقال فيه بالنون، والباء أشهر وأكثر.\nوأكثم: بالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠) تهذيب التهذيب: (١/٤٧٢)،)، تقريب التهذيب: (١/ ١٠٤) تجريد أسماء الصحابة: (١/٤٩، ٥٥)، أسد الغابة: (١/٢١٨)، الإصابة: (١/٢٩٤) .","vol":"12","page":213},{"text":"<span data-type=\"title\" id=toc-2505>[٢٦١] بَصْرَة بن أَبي بصْرة</span>\nهو بَصْرَة بن أبي بَصْرة - واسم أبي بصْرَة حُمَيْل - بن بَصْرَة بن وقّاص بن حَاجِب بن غِفار الغِفاري. وفي نسبه خلاف والمشهور ما ذكرناه.\nروى عنه أبو هريرة فيما أخرجه «الموطأ» وغير مالك لا يقوله إلا عن أبي هريرة عن أبي بصْرة.\nبَصْرةَ: في اسمه وكنية أبيه وجده: بفتح الباء، وسكون الصاد المهملة.\nوحُمَيْل: بضم الحاء المهملة، وفتح الميم، وسكون الياء، وباللام.\nووقّاص: بتشديد القاف، وبالصاد المهملة.\nوغِفار: بكسر الغين المعجمة، وتخفيف الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١) تهذيب التهذيب: (٤٧١)، تقريب التهذيب: (١/١٠٤)، تجريد أسماء الصحابة: (١/٤٩ /٥٥) أسد الغابة: (١/٢١٨)، الإصابة (١/٢٩٤) .","vol":"12","page":214},{"text":"<span data-type=\"title\" id=toc-2506>[٢٦٢] بكْر بن مُبَشِّر</span>\nهو بَكْر بن مُبَشِّر بن جَبْر الأَنْصاري قيل: إنه من بني عبيد. عداده في أهل المدينة.\nروى عنه إسحاق بن سالم مولى نوْفل بن عدِي، وأنيْس بن أبي يحيى.\nمُبَشِّر: بضم الميم، وفتح الباء الموحدة، وتشديد الشين المعجمة، وكسرها.\nوجَبْر: بفتح الجيم، وسكون الباء الموحدة.\nوأُنَيْس: بضم الهمزة، وفتح النون، وسكون الياء، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢) تهذيب الكمال: (١٥٥١)، تهذيب التهذيب (١/٤٧٣)، تقريب التهذيب: (١/١٠٤) خلاصة تهذيب الكمال: (١/١٣٣)، الجرح والتعديل: (٢/٤٣٦)، تجريد أسماء الصحابة: (١/٥٥)، أسد الغابة (١/٢٣٩)،الاستيعاب: (١/١٨٤)، الإصابة: (١/٣٢٠)، الوافي بالوفيات: (١٠/١٦٩)،الثقات (٣/٣٧)، أسماء الصحابة الرواة (٤١٨) .","vol":"12","page":214},{"text":"<span data-type=\"title\" id=toc-2507>[٢٦٣] بلال بن الحارث</span>\nهو أبو عبد الرَّحمن بِلال بن الحارث بن عُصْم بن سَعيد بن قُرَّة المُزني مديني وفد على النبي - ﷺ- في وفد مُزَيْنَة سنة خمس من الهجرة. وسكن بالأشعر وراء المدينة. وكان أحدُ من يحمل أَلويَةُ مُزَيْنَة يوم الفتح.\nروى عنه ابنه الحارث، وعلقمة بن وَقَّاص.\nمات سنة ستين، وله ثمانون سنة.\nعُصْم: بضم العين المهملة وسكون الصاد المهملة.\nووقَاص: بتشديد القاف، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣) تهذيب الكمال (١٦٤١)، تهذيب التهذيب (١/٥٠١)، تقريب التهذيب: (١/١٠٩)، تاريخ البخاري الكبير: (٢/١٠٦)، الجرح والتعديل: (٢/٣٩٥)، الثقات (٣/٨٢)، تجريد أسماء الصحابة: (١/٥٦)، أسد الغابة: (٢٤٤١)، الاستيعاب: (١/١٨٣) الوافي بالوفيات: (١٠/٢٧٧)، الإصابة (١/٣٢٦)، طبقات ابن سعد: (١/٢٩١)، (٣٣٩) أسماء الصحابة الرواة: (ت ٢١٦) .","vol":"12","page":214},{"text":"<span data-type=\"title\" id=toc-2508>[٢٦٤] بلال بن رَبَاح</span>\nهو أبو عبد الرّحْمن، وقيل: أبو عبد الله، وقيل: أبو عبد الكريم، وقيل: أبو عمرو بلال بن رَباح مولى أبي بكر الصِّدِّيق. وأمه حمامة، وهو من مَوَلَّدِي السّراة. أسلم قديمًا وهو من أول (١) من أظهر إسلامه بمكة، شهد بدرًا وما بعدها من المشاهد. وسكن الشام أخيرًا ولا عقب له.\nروى عنه أبو بكر، وعمر، وابن عمر، وجماعة من الصّحابة والتَّابعين.\nومات بدمشق سنة عشرين، وقيل: سنة ثماني عشرة، ودفن بباب الصغير، وله بضع (٢) وستون سنة، وقيل: سبعون سنة، وقيل: مات بحلب، ودفن بباب الأربعين (٣) .\nرَبَاح: بفتح الراء، وتخفيف الباء الموحدة. وحَمامة: بفتح الحاء المهملة، وتخفيف الميم. والسَّراة: بفتح السين المهملة، وتخفيف الراء: موضع بين مكة واليمن.\nوكان بلال مِمن عَذَّبَهُ أهلُ مكةَ على الإسلام، ومِمَّن كان يُعَذِّبُه ويتولى ذلك بنفسه أُميَّةُ بن خَلَف الجُمَحي، فكان من قدر الله تعالى أن قتله بلال يومَ بدر.\n_________\n(١) في م: وهو من أول.\n(٢) في م: بضع ثلاث.\n(٣) فيما قاله المصنف نظر فقد قال ابن سعد في \" الطبقات \" ٣ / ٢٣٨: أخبرنا موسى بن محمد بن إبراهيم بن الحارث التيمي عن أبيه قال: توفي بلال بدمشق سنة عشرين ودفن عند الباب الصغير في مقبرة دمشق وهو ابن بضع وستين سنة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤) تهذيب الكمال: (١٤٠١)، التهذيب: (١/٥٠٢)، تقريب التهذيب (١/١٠٩)، الثقات (٣/٢٨) تاريخ البخاري الكبير (٢/١٠٦)، تاريخ البخاري الصغير: (٢٧، ٣٥)، الجرح والتعديل (٣٩٥٢)، تجريد أسماء الصحابة (١/٥٦)، أسد الغابة (١/٢٤٦)،الاستيعاب (١/١٧٨)، الإصابة (١/٣٢٦)، الوافي (١٠/٢٧٦) البداية (٧/١٠٢)،أسماء الصحابة الرواة (٧١)، نقعة الصديان (١٨٢)،الأعلام: (١/٣٤٧)، التحفة اللطيفة: (١/٣٨٢) شذرات الذهب: (١/٣١) الإكمال: (٤/١١)،حلية الأولياء: (١/١٤٧)، صفوة الصفوة: (١/٤٣٤)، العقد الثمين: (٣/٣٧٧)، تاريخ الإسلام: (٣/١١٥)، طبقات علماء أفريقيا: (٩٦) سير الأعلام: (٢/٧٣) .","vol":"12","page":215},{"text":"<span data-type=\"title\" id=toc-2509>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-2510>[٢٦٥] بَجالَة بن عبيد</span>\nهو بجالة بن عبيد، ويقال: ابن عَبَدَة التَّمِيمي. كاتبُ جزء بن معاوية عم الأحنف بن قيس مكي، ثقة، ويعد في أهل البصرة وسمع عمران بن حصين.\nسمع منه عمرو بن دينار كان حيًا بمكة سنة سبعين.\nبَجالة: بفتح الباء الموحدة، وتخفيف الجيم.\nوعَبدَة: بالعين (١) المهملة، والباء الموحدة، وفتحهما.\nوجَزْء: بفتح الجيم، وسكون الزاي، وبعدها همزة.\nوالأحْنَف: بالحاء المهملة، والنون.\n_________\n(١) في خ: وفتح العين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥) الطبقات لخليفة ص (١٩٤)،التاريخ الكبير: (٢/١٤٦)، والجرح والتعديل (٢/٤٣٧) والمؤتلف والمختلف للدارقطني (١٥١٧)، وتلقيح فهوم أهل الأثر ٤٧٠، تهذيب الكمال (٤/٨-٩)،الوافي بالوفيات (١٠/٧)،والخلاصة (١/١٤٢)، وتهذيب التهذيب (١/٤١٧-٤١٨)، الإصابة (١/١٧٠) .","vol":"12","page":215},{"text":"<span data-type=\"title\" id=toc-2511>[٢٦٦] بُرَيْد بن أبي مرْيَم</span>\nهو بُرَيْدُ بن أبي مرْيم واسم أبي مرْيم مالك بن ربيعة السَّلولي. تابعي.\nروى عن أبيه، وعن أَنس بن مالك.\nروى عنه ابنه يحيى وأبو إسحاق السَّبِيعي، وشُعْبَة.\nبُرَيْد: بضم الباء الموحدة، وفتح الراء، وسكون الياء تحتها نقطتان، وبالدال المهملة.\nوالسَّلُولي: بفتح السين المهملة، وضم اللام الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦) تهذيب الكمال: (١/١٤١)، تهذيب التهذيب: (١/٤٣٢)، تقريب التهذيب: (١/٩٦)،خلاصة تهذيب الكمال: (١/١٢١)، الكاشف (١/١٥٢)، تاريخ البخاري الكبير: (٢/١٤٠)، الجرح والتعديل: (٢/١٦٩٣)، ميزان الاعتدال: (١/٣٠٦)، لسان الميزان: (٧/١٨٣) .","vol":"12","page":216},{"text":"<span data-type=\"title\" id=toc-2512>[٢٦٧] بُسْر بن سَعِيد</span>\nهو بُسْر بن سَعِيد، مولى ابن الحَضْرَمي. من أهل المدينة، من التَّابعين الثقات المُتعَبِّدين.\nسمع زَيد بن خالد الجُهَني، وأبا هُرَيرة، وغيرهما من الصحابة.\nروى عنه الزُّهري، وأبو سَلَمة بن عبد الرحمن.\nمات سنة مائة.\nبُسر: بضم الباء، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧) تهذيب الكمال: (١/١٤٢)، تهذيب التهذيب: (١/٤٣٧)، تقريب التهذيب: (١/٩٧) خلاصة تهذيب الكمال: (١/١٢٢)، الكاشف: (١/١٥٣)، تاريخ البخاري الكبير: (٢/١٢٣) تاريخ البخاري الصغير: (١/٢٢١)، (٢٢٢)، الجرح والتعديل: (٢/١٦٨٠)، رجال الصحيحين: (٢١٦) الثقات: (٧٩)، سير الأعلام: (٤/٥٩٤) .","vol":"12","page":216},{"text":"<span data-type=\"title\" id=toc-2513>[٢٦٨] بُسْر بن مِحْجَن</span>\nهو بُسْر بن مِحْجِن الدِيْلي حجازي.\nروى عنه زيد بن أسْلَم، وكان سُفْيان الثَّوْري يقول: هو بِشْر بالشين المعجمة، ثم رجع عنه. وقد قيل: إنه صحابي، والصحيح أنه تابعي.\nروى عن أبيه. وأورده ابن مندة في أسماء الصحابة وقال: إنه روى عن النبي - ﷺ- حديثًا واحدًا، وقال البخاري وغيره: إنه تابعي وهو الصواب إن شاء الله (١) .\nمِحْجَن: بكسر الميم، وسكون الحاء المهملة، وفتح الجيم وبالنون.\nوالدِيْلي: بكسر الدال المهملة، وسكون الياء تحتها نقطتان.\n_________\n(١) \" إن شاء الله \" ليست في خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨) تهذيب الكمال (١/١٤٣)،تقريب التهذيب: (١/٩٧) خلاصه تهذيب الكمال: (١/١٢٣) الكاشف: (١/١٥٣)،تاريخ البخاري الكبير (٢/١٢٤) الجرح والتعديل (٢/١٦٨٢) ميزان الاعتدال (١/٣٠٩)،لسان الميزان (٧/١٨٣) أسماء الصحابة الرواة (ت٧٩٢)، الإصابة القسم الرابع (١/١٨٦) الوافي بالوفيات (١٠/١٣٤/٢٠٩٤) أسد الغابة (١/٢١٧) تجريد أسماء الصحابة (١/٤٩) .","vol":"12","page":216},{"text":"<span data-type=\"title\" id=toc-2514>[٢٦٩] بِشْر بن ثابِت</span>\nهو أبو محمد، بِشْر بن ثابِت البَزَّار.\nروى عن خالد بن دينار عن أنس. استشهد به البخاري. ⦗٢١٧⦘ روى عنه الدُّوري، وإبراهيم بن مَرْزُوق.\nبِشْر: بكسر الباء الموحدة وسكون الشين المعجمة.\nالبزّار: بتشديد الزاي، وبعد الألف راء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩) تهذيب الكمال (١/١٤٥)، تهذيب التهذيب (١/٤٤٤)، تقريب التهذيب (١/٩٨)، خلاصة تهذيب الكمال (١/١٢٤) الكاشف (١٥٤) الجرح والتعديل (٢/١٣٣٨)، ميزان الاعتدال (١/٣١٤)، لسان الميزان (٧/١٨٤) مجمع الزوائد (١٠/١٤٤)، ضعفاء ابن الجوزي (١/١٤١) .","vol":"12","page":216},{"text":"<span data-type=\"title\" id=toc-2515>[٢٧٠] بِشْر بن السَّري</span>\nهو أبو عَمْرو، بشر بن السَّرِي الأفوه البصري. سكن مكة. وسُمِّي الأَفْوَه لأَنَه كان صاحبَ مواعظ وكلام.\nسمع معاوية بن صالح، وحمَّاد بن سَلَمة.\nمات سنة خمس وتسعين ومائة.\nالسَّرِيّ: بفتح السين المهملة، وكسر الراء، وتشديد الياء.\nوأَفْوَه: بفتح الهمزة، وسكون الفاء، وفتح الواو، وبالهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠) تهذيب الكمال (١/١٤٨)، تهذيب التهذيب (١/٤٥٠)، تقريب التهذيب (١/٩٩)، خلاصة تهذيب الكمال (١/١٢٦)، الكاشف: (١/١٥٥)، طبقات أصبهان: (ت٥٦٣) تاريخ ابن معين: (٥٩)،تاريخ البخاري الكبير (٢/٧٥)،الجرح والتعديل (٢/٣٥٨)، ميزان الاعتدال (١/٣١٧)،لسان الميزان (٧/١٨٤)، مقدمة الفتح (٣٩٣)،رجال الصحيحين (١٩٨)، طبقات الحفاظ: (١٥٠)،الحلية (٨/٣٠٠)،الوافي بالوفيات: (١٠/١٤٩/٤٦٠٨) سير النبلاء (٩/٣٣٢)، طبقات خلية (ت ٢٦٠٣)،الكامل لابن عدي (١/٦٩) شذرات الذهب (١/٣٤٣) .","vol":"12","page":217},{"text":"<span data-type=\"title\" id=toc-2516>[٢٧١] بِشْر بن عَاصِم</span>\nهو بشْر بن عَاصِم بن سُفْيان بن عبد الله بن رَبِيعة الثَّقَفِي. حجازي مات بعد الزُّهري. ومات الزُّهري سنة أربع وعشرين ومائة. وهو تابعيُّ.\nروى عن عقبة بن عامر، وعن أبيه، سمع منه ابن عُييْنة، ونافع بن عمرو. بِشْر: بكسر الباء، وسكون الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١) تهذيب الكمال (١/١٤٩)،تهذيب التهذيب (١/٤٥٣) تقريب التهذيب (١/٩٩) خلاصة تهذيب الكمال (١/١٢٧)،الكاشف (١/١٥٦)،تاريخ البخاري الكبير (٢/٧٧) تاريخ البخاري الصغير (١/٣٢٠)،الجرح والتعديل (٢/١٣٧٣)، ميزان الاعتدال (١/٣١٩) تجريد أسماء الصحابة (١/٤٩)، (٥٠)، (٥٢)، (٥٤)،أسد الغابة (٢١٩١)، (٢٢٣)،الاستيعاب (١/-١٧٠)، (١٧١) .","vol":"12","page":217},{"text":"<span data-type=\"title\" id=toc-2517>[٢٧٢] بِشْر بن مَرْوَان</span>\nهو بِشْر بن مَرْوَان بن الحَكم الأموِي القُرَشي أَخو عبد الملك بن مروان. كان واليًا على العراق من قِبل أخيه له ذكر في الخطبة يوم الجمعة (١) .\n_________\n(١) انظر الحديث رقم (٣٩٧٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢) تاريخ خليفة (انظر الفهرس) ومختصر تاريخ دمشق لابن منظور (٥/١٢٣-٢١٧)،وسير أعلام النبلاء (٤/١٤٥-١٤٦)، الوافي بالوفيات (١٠/١٥٢-١٥٣)، الشذرات (١/٣١٤) .","vol":"12","page":217},{"text":"<span data-type=\"title\" id=toc-2518>[٢٧٣] بِشْر بن مُعاذ</span>\nهو بشر بن مُعاذ العَقَدِيّ الضَّرير. من أهل البصرة.\nروى عنه أبو حاتم، وقال: هو صالح الحديث صدوق.\nالعَقَدِيّ: بفتح العين وفتح القاف، وكسر الدال المهملة، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣) تهذيب الكمال (١/١٥٠)، تهذيب التهذيب (١/٤٥٨)،تقريب التهذيب (١/١٠١) خلاصة تهذيب الكمال (١/١٢٨)، الكاشف (١/١٥٧) (١/١٥٧) الجرح والتعديل (٢/١٤١٧)،الوافي بالوفيات (١٠/١٥٤/٤٥٦١٨)،مجمع الزوائد (٥/١٥٠)، (١٠/٧٨)، سير أعلام النبلاء (٨/٣٦٢) .","vol":"12","page":217},{"text":"<span data-type=\"title\" id=toc-2519>[٢٧٤] بِشْر بن المُفَضَّل</span>\nهو أبو إسماعيل بِشْر بن المُفضَّل بن لاحِق البَصْري مولى رَقَاش. قال أحمد بن حنبل: إليه المنتهى في التثبيت في البصرة. وقال يحيى: هو أثبت شيوخ البصرة. ⦗٢١٨⦘\nسمع داود ابن أبي هند، ويحيى بن أبي كثير، ومحمد بن المُنْكَدِر.\nروى عنه مُسَدّد، ويزيد الرقاشي.\nمات سنة سبع وثمانين ومائة، وقيل: سنة ست.\nرَقاش: بفتح الراء، وبالقاف، والشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤) تهذيب الكمال (١/١٥١)، تهذيب التهذيب (١/٤٥٨)، تقريب التهذيب (١/١٠١)، خلاصة تهذيب الكمال (١/١٢٨)، الكاشف (١/١٥٧)، تاريخ البخاري الكبير (٢/٨٤)، تاريخ البخاري الصغير (٢/٢٤١)، (٢٤٢)، الجرح والتعديل (٢/١٤١٠)، الثقات (٦/٩٧)، طبقات الحفاظ (٦٧)، طبقات ابن سعد (٧/٣٠٣)، البداية والنهاية (١٠/١٩٩)، الوافي بالوفيات (١٠/١٥٦/٤٦٢٠)، سير الأعلام (٩/٣٦) .","vol":"12","page":217},{"text":"<span data-type=\"title\" id=toc-2520>[٢٧٥] بَشِير بن مَيْمُون</span>\nهو بَشِير بن مَيْمون.\nروى عن عمِّه أسامة بن أخْدَرِي، وقيل: إن أسامة خاله. حَدَّث عنه بِشْر بن المفَضل.\nبَشِيْر: بفتح الباء، وكسر الشين المعجمة، وسكون الياء.\nوأخْدَرِي: بفتح الهمزة، وسكون الخاء المعجمة، وفتح الدال المهملة، وكسر الراء، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥) تهذيب الكمال (١/١٥٤)، تهذيب التهذيب (١/٤٦٩)، تقريب التهذيب (١/١٠٤)، خلاصة تهذيب الكمال (١/١٣٢)، تاريخ البخاري الكبير (٢/١٠٥)، تاريخ البخاري الصغير (٢/٥٥)، الجرح والتعديل (٢/١٤٧٤)، ميزان الاعتدال (١/٣٣٠)، لسان الميزان (٧/١٨٥)، ضعفاء ابن الجوزي (١/١٤٥) .","vol":"12","page":218},{"text":"<span data-type=\"title\" id=toc-2521>[٢٧٦] بَشير بن نَهيك</span>\nهو أبو الشَّعْثَاء، بَشِير بن نَهِيك السَّلولي، ويقال: السدوسي. يُعدُّ في البَصريين. تابعي.\nسمع أبا هريرة.\nروى عنه النَّضر بن أنس.\nالشَّعْثاء: بفتح الشين المعجمة، وسكون العين المهملة، وبالثاء المثلثة والمد.\nونَهِيك: بفتح النون، وكسر الهاء، وبالكاف.\nوالسَّلُولي: بفتح السين المهملة، وضم اللام الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦) تهذيب الكمال (١/١٥٤)، تهذيب التهذيب (١/٤٧٠)، تقريب التهذيب (١/١٠٤)، خلاصة تهذيب الكمال (١/١٣٢)، الكاشف (١/١٥٩)، الثقات (٤/٧٠)، تاريخ البخاري الكبير (٢/١٠٥)، تاريخ الإِسلام (٣/٣٤٥)، الجرح والتعديل (٢/١٤٧٧)، ميزان الاعتدال (١/٣٣١)، لسان الميزان (٧/١٨٥)، الوافي بالوفيات (١٠/١٦٧/ ٤٦٤٧)، سير النبلاء (٤/٤٨٠)، طبقات خليفة (١٥٩٧) .","vol":"12","page":218},{"text":"<span data-type=\"title\" id=toc-2522>[٢٧٧] بُشَيْر بن أُبَيْرق</span>\nهو بُشَيْر بن أُبَيْرق، واسم أبيْرق الحارث بن عمرو بن حارثة بن الهيثم بن ظفر يكنى أبا طُعْمَة الظَّفَري. شاعر منافق، وهو الذي كان هرب إلى مكة يهجو المسلمين، وهو سارق درع عمِّ قتادة بن النُّعمان. له ذكر في تفسر سورة النِّساء في قوله تعالى: ﴿ولا تُجادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ إنَّ الله لا يُحبُّ مَنْ كَان خَوَّانًا أثِيمًا﴾ [النساء: ١٠٧] (١) وحيث لم يرد في الأسماء من حرف الباء من أمثاله أحد ألحقناه في هذا الفرع. ⦗٢١٩⦘\nوبُشَيْر: بضم الباء، وفتح الشين المعجمة، وسكون الياء.\nوقد تقدم ضبط باقي نسبه في اسم أخيه بِشْر.\nوطُعْمَة: بضم الطاء المهملة، وسكون العين المهملة.\n_________\n(١) انظر الحديث رقم (٥٨٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧) الوافي بالوفيات (١٠/١٦٧ - ١٦٨) .","vol":"12","page":218},{"text":"<span data-type=\"title\" id=toc-2523>[٢٧٨] بُشَيْر بن كعْب</span>\nهو أبو أيّوب بُشَير بن كَعْب العَدَويّ. بصري من الزُّهاد المَذْكورين. قيل: لما كان طاعون الجارف احتفر قبرًا يقرأ فيه القرآن، فلما مات دُفن فيه، تابعي.\nروى عن أبي ذرّ، وأبي الدَّرْداء، وابن عباس.\nروى عنه العلاء بن زياد، وطلْق بن حبيب.\nبُشَيْر: بضم الباء، وفتح الشين المعجمة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨) تهذيب الكمال (١/١٥٤)، تهذيب التهذيب (١/٤٧١)، تقريب التهذيب (١/١٠٤)، خلاصة تهذيب الكمال (١/١٣٢) تاريخ البخاري الكبير (٢/١٣٢)، تاريخ البخاري الصغير (١/١٩٣)،سير أعلام النبلاء (٤/٣٥١)،تاريخ الإِسلام (٣/٢٤٣)، الثقات (٤/٧٣)، أسد الغابة (١/٢٣٨)، الإصابة (١/٣١٣)، الوافي بالوفيات (١٠/١٦٥) .","vol":"12","page":219},{"text":"<span data-type=\"title\" id=toc-2524>[٢٧٩] بُشَيْر بن يَسَار</span>\nهو بُشَيْر بن يسار الأنْصاري المدني، مولى بني حارثة. من الأنصار، من الثقات. روى عن جماعة من الصحابة منهم أنس بن مالك، وسهل بن أبي حَثْمة.\nسمع منه يحيى بن سعيد الأنصاري، وابن إسحاق.\nيسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة، وليس بأخي سليمان بن يسار.\nوحَثْمَة: بفتح الحاء المهملة، وسكون الثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩) تهذيب الكمال (١/١٥٤)، تهذيب التهذيب (١/٤٧٢)، تقريب التهذيب (١/١٠٤)، خلاصة تهذيب الكمال (١/١٣٢)، الكاشف (١/١٦٠)، تاريخ البخاري الكبير (٢/١٣٣)، الجرح والتعديل (٢/١٥٣٩) سير الأعلام (٤/٥٩١)، طبقات ابن سعد (٥/٣٠٣)، طبقات خليفة (٢١٥٥)، تاريخ الإِسلام (٤/٩٣)، العبر (١/١٢٣) .","vol":"12","page":219},{"text":"<span data-type=\"title\" id=toc-2525>[٢٨٠] بَقِيَّة بن الوَليد</span>\nهو أبو يُحْمِد بَقِيَّة بن الوليد بن صايد بن كعب بن جَرير بن فضالةَ الكلاعِي، الميْتَمِي الحَضْرَمي. سَكن حمص، وهو كثير الرواية عن المجهولين، كثير الغرائب، والناس مختلفون فيه. وقيل: إنه كان ثقة مأمونًا إلا أنَّه كان مُدَلِّسًا (١) .\nولد سنة عشر ومائة. ⦗٢٢٠⦘\nسمع بَحِير ابن سعْد، ومحمد بن زياد.\nمات سنة ست وتسعين وقيل: سنة سبع وتسعين ومائة.\nيُحْمِد: بضم الياء تحتها نقطتان، وسكون الحاء المهملة، وكسر الميم.\nوبقيَّة: بكسر القاف، وتشديد الياء.\nوفضالة: بفتح الفاء، وتخفيف الضاد المعجمة.\nوالكَلاعي بفتح الكاف، وتخفيف اللام.\nوالميْتَمِي: بفتح الميم، وسكون الياء تحتها نقطتان، وفتح التاء فوقها نقطتان، وبالميم.\nوبَحِيْر: بفتح الباء الموحدة، وكسر الحاء المهملة، وسكون الياء تحتها نقطتان.\n_________\n(١) قال ابن أبي حاتم في \" الجرح والتعديل \" ١ / ١/ ٤٣٥: قال أبو مسهر (عبد الأعلى بن مسهر الدمشقي وهو من العلماء الجهابذة النقاد بالشام): بقية أحاديثه ليست نقية، فكن منها على تقيّة.\nوقال الحافظ ابن رجب الحنبلي في \" شرح علل الترمذي \" ص ٣٧٠: وكذلك ذكر أبو حاتم الرازي: أن بقية بن الوليد كان يروي عن شيوخ ما لم يسمعه، فيظن أصحابه أنه سمعه، فيروون عنه تلك الأحاديث، ويصرحون بسماعه لها من شيوخه ولا يضبطون ذلك. وحينئذ ينبغي التفطن لهذه الأمور، ولا يغتر بمجرد ذكر السماع والتحديث في الأسانيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠) تهذيب الكمال (١/١٥٥)، تهذيب التهذيب (١/٤٧٣)، تقريب التهذيب (١/١٠٥)، خلاصة تهذيب الكمال (١/١٤٤)، الكاشف (١/١٦٠)، تاريخ البخاري الكبير (٢/١٥٠)، تاريخ البخاري الصغير (٢/٢٨١)، الجرح والتعديل (١/١٣٥، ٢/١٧٢٨)، ميزان الاعتدال (١/٣٣١)، لسان الميزان (٧/١٨٥)، البداية والنهاية (١٠/٢٣٧)، ضعفاء ابن الجوزي (١/١٤٦)، طبقات الحفاظ (١٢٠)، طبقات ابن سعد (٧/٣٤٩)، سير الأعلام (٨/٥١٨) .","vol":"12","page":219},{"text":"<span data-type=\"title\" id=toc-2526>[٢٨١] بَكَّار بن عبد العزيز</span>\nهو أبو بَكْرَة، بَكّار بن عبد العزيز بن أبي بَكْرة الثَّقفي البَصْري، ويقال له: البَكْراوي.\nيروي عن أبيه، وعمته كَبْشَة. سمع منه أبو عاصم وموسى بن إسماعيل.\nبَكَّار: بفتح الباء وتشديد الكاف.\nوكبشة: بسكون الباء الموحدة، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١) تهذيب الكمال (١/١٥٦)، تهذيب التهذيب (١/٤٧٨)، تقريب التهذيب (١/١٠٥)، خلاصة تهذيب الكمال (١/١٣٣)، الكاشف (١/١٦٠)، تاريخ البخاري الكبير (٢/١٣٢)، الجرح والتعديل (٢/١٦٠٤)، ميزان الاعتدال (١/٣٤١)، لسان الميزان (٧/١٨٥)، ضعفاء ابن الجوزي (١/١٤٦)، الثقات (٦/١٠٧) .","vol":"12","page":220},{"text":"<span data-type=\"title\" id=toc-2527>[٢٨٢] بَكْر بن سَوَادَة</span>\nهو بَكْرُ بن سَوادَة بن ثُمامَة الجُذامي البَصْري. في الطبقة الثانية من تابعي مصر.\nسمع عبد الرحمن بن غَنْم، والزهري وعبد الرحمن بن جبير.\nسمع منه جعفر بن ربيعة، وعبد الرحمن بن زياد.\nسَوَادَة: بفتح السين المهملة، وتخفيف الواو.\nوثُمامة: بضم الثاء المثلثة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوجُبَير: بضم الجيم، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢) تهذيب الكمال (١/١٣٤)، (١٥٧)، تهذيب التهذيب (١/٤٨٣)، تقريب التهذيب (١/١٠٦)، الكاشف (١/١٦١، ١٦٢)، تاريخ البخاري الكبير (٢/٨٩)، الجرح والتعديل (٢/١٥٠٤)، الثقات (٤/٧٦)، تاريخ الإِسلام (٥/٤٨)، البداية والنهاية (١٠/٢٩)، الوافي بالوفيات (١٠/٢٠٥/ ٤٦٩)، سير النبلاء (٥/٢٥٠)، شذرات الذهب (١/١٧٥)، معالم الإِيمان (١/١٦٠) .","vol":"12","page":220},{"text":"<span data-type=\"title\" id=toc-2528>[٢٨٣] بكر بن عبد الله</span>\nهو بَكْر بن عبد الله الصَّنْعاني، حدّث عن مالك بن أنَس، ورأى ربيعة بن أبي عبد الرحمن. له ذكر في فضائل مالك (١) .\n⦗٢٢١⦘\nالصَّنْعَاني: بفتح الصاد المهملة، وسكون النون الأولى، وبالعين المهملة، ونون أخرى.\n_________\n(١) ١ / ١٨١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣) تاريخ ابن معين (٢/٦٢)، الجرح والتعديل (٢/٣٨٨) .","vol":"12","page":220},{"text":"<span data-type=\"title\" id=toc-2529>[٢٨٤] بكر بن عبد الله</span>\nهو أبو عبد الله بكْر بن عبد الله بن عَمْرو بن هِلال، ويقال: بَكْر بن عبد الله بن عَمْرو بن مَسْعود بن عَمْرو بن النّعْمان بن سُلَيْمان بن صبيح بن مازن المُزني البَصْري. تابعي أدرك ثلاثين من فرسان مُزَيْنة، منهم عبد الله بن مُغَفَّل، ومَعقِل بن يسار، وكان عابدًا من خيار الناس.\nسمع ابن عمر، وأنس بن مالك.\nروى عنه محمد بن سيف، وغيره.\nمات سنة ثمان ومائة، وقيل: سنة ست.\nمُغَفَّل: بضم الميم، وفتح الغين المعجمة، وتشديد الفاء.\nوَمَعْقِل: بفتح الميم، وسكون العين المهملة، وكسر القاف.\nويَسار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤) تهذيب الكمال (١/١٥٧)، تهذيب التهذيب (١/٤٨٤)، تقريب التهذيب (١/١٠٦)، خلاصة تهذيب الكمال (١/١٣٤)، الكاشف (١/١٦٢)، الثقات (٤/٧٤)، تاريخ البخاري الكبير (٢/٩٠)، تاريخ البخاري الصغير (٢/١٢٣)، الجرح والتعديل (٢/١٥٠٨)، الحلية (٢/٢٢٤)، الجمع بين رجال الصحيحين (٢١٩)، البداية والنهاية (٩/٢٥٦)، الوافي بالوفيات (١٠/٢٠٧)، سير الأعلام (٤/٥٣٢)، شذرات الذهب (١/١٣٥)، تاريخ الإِسلام (٤/٩٣)، العبر (١/١٣٣)، طبقات خليفة (ت ١٦٨٠) .","vol":"12","page":221},{"text":"<span data-type=\"title\" id=toc-2530>[٢٨٥] بلال بن أبي بُرْدَة</span>\nهو بلال بن أبي بُرْدَة بن أبي موسى الأشعري. كان على البَصْرة.\nسمع أباه وغيره.\nروى عنه: قتادة، ونفر من الأعلام، وهو قليل الحديث حسَنَهُ.\nبُرْدَة: بضم الباء الموحدة، وسكون الراء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥) تهذيب الكمال (١/١٦١)، تهذيب التهذيب (١/٥٠٠)، تقريب التهذيب (١/١٠٩)، خلاصة تهذيب الكمال (١/١٣٩)، الكاشف (١/١٦٥)، تاريخ البخاري الكبير (٢/١٠٩)، الجرح والتعديل (٢/١٥٥٦)، الثقات (٦/٩١)، الوافي بالوفيات (١٠/٢٧٨)، البداية والنهاية (٩/٢٠٤)، سير الأعلام (٥/٦)، طبقات ابن سعد (٥/٣٩٥)، (٦/٣٣٣)، (٧/٢٦٢)، (٢٦٣) .","vol":"12","page":221},{"text":"<span data-type=\"title\" id=toc-2531>[٢٨٦] بِلال بن عبد الله</span>\nهو بِلال بن عبد الله بن عُمَرَ بن الخطاب القُرَشي العدَوي. مدني صالح الحديث، تابعي.\nروى عن أبيه. وروى عنه كعْب بن علْقمَة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦) تهذيب الكمال (١/١٦٥)، تهذيب التهذيب (١/٥٠٤)، تقريب التهذيب (١/١١٠)، خلاصة تهذيب الكمال (١/١٤٠)، الكاشف (١/١٦٥)، تاريخ البخاري الكبير (٢/١٠٧)، الجرح والتعديل (٢/١٥٤٥)، طبقات ابن سعد (٥/٣٣١)، الثقات (٦٥٤) .","vol":"12","page":221},{"text":"<span data-type=\"title\" id=toc-2532>[٢٨٧] بِلالَ بن يَسَار</span>\nهو بِلال بن يَسار بن زيد، مولى النبيِّ - ﷺ-، وليس بزيد بن حارثة، والد أسامة.\nروى عن أبيه وجده. ⦗٢٢٢⦘\nروى عنه عمْرو بن مُرَّة. حديثه في البصريين.\nيَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧) تهذيب الكمال (١/١٦٥)، تهذيب التهذيب (١/٥٠٥)، تقريب التهذيب (١/١١٠)، خلاصة تهذيب الكمال (١/١٤١)، الكاشف (١/١٦٦)، تاريخ البخاري الكبير (٢/١٠٨)، الجرح والتعديل (٢/١٥٥٤)، الثقات (٦/٩١) .","vol":"12","page":221},{"text":"<span data-type=\"title\" id=toc-2533>[٢٨٨] بَهْز بن حَكيم</span>\nهو بَهّز بن حَكِيم بن معاوية بن حَيْدَة القُشَيْري البَصري. قد اختلف العلماء فيه.\nروى عن أبيه عن جدِّه. روى عنه الثَّوْري، وحماد بن سَلَمة، ومعْمَر، وابن المبارك. ولم يخرِّج البخاري ومسلم عنه في «صحيحهما» شيئًا.\nبَهْز: بفتح الباء، وسكون الهاء، وبالزاي.\nوحَيْدَة: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الدال.\nوالقُشَيري: بضم القاف، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨) تهذيب الكمال (١/١٦١)، تهذيب التهذيب (١/٤٩٨)، تقريب التهذيب (١/١٠٩)، خلاصة تهذيب الكمال (١/١٣٩)، الكاشف (١/١٦٤)، تعجيل المنفعة (٨/١٥٣)، تاريخ البخاري الكبير (٢/١٤٢)، الجرح والتعديل (٢/١٧١٤)، ميزان الاعتدال (١/٣٥٣)، لسان الميزان (٧/١٨٦)، طبقات ابن سعد (٧/٣٥)، الوافي بالوفيات (١٠/٣٠٨)، سير الأعلام (٦/٢٥٣)، المجروحين لابن حبان (١/١٩٤) .","vol":"12","page":222},{"text":"<span data-type=\"title\" id=toc-2534>[٢٨٩] بُهْلُول بن عبيد</span>\nهو بُهْلُول: بضم الباء، وسكون الهاء، وضم اللام الأولى - ابن عبيد. له ذكر في طبقات المجروحين في الطبقة الثانية (١) . ذكره الحاكم أبو عبد الله النيسابوري مقرونًا بإبراهيم بن اليسع، وحماد بن عمرو.\n_________\n(١) ١ / ١٤٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩) الجرح والتعديل (٢/٤٢٩) .","vol":"12","page":222},{"text":"<span data-type=\"title\" id=toc-2535>[٢٩٠] بَيَان بن بِشْر</span>\nهو أبو بشر بَيان بن بِشْر الأحْمَسي من أحْمَسِ بَجِيلَة الكوفي المُعلِّم. تابعي مشهور.\nسمع أنس بن مالك، والشَّعبي، وقيس بن أبي حازم.\nروى عنه الثَّوْري وشُعْبَة.\nبَيان: بفتح الباء، وتخفيف الياء تحتها نقطتان.\nوبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوأَحْمس: بفتح الهمزة، وسكون الحاء المهملة، والسين المهملة.\nوبَجِيلةَ: بفتح الباء، وكسر الجيم.\nوحازم: بالحاء المهملة، والزاي.\nوهذا بيان هو الذي جاء ذكره في صلة الرَّحم في حديث عمرو بن العاص (١) .\n_________\n(١) انظر الحديث رقم (٤٧٠١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠) تهذيب الكمال (١/١٦٦)، تهذيب التهذيب (١/٥٠٦)، تقريب التهذيب (١/١١١)، خلاصة تهذيب الكمال (١/١٤١)، الكاشف (١/١٦٦)، الثقات (٤/٧٩)، تاريخ البخاري الكبير (٢/١٣٣)، الجرح والتعديل (٢/١٦٨٧)، سير الأعلام (٦/١٢٤) .","vol":"12","page":222},{"text":"القسم الثاني من الفصل الأول حرف الباء: في النساء، وفيه فرعان\n<span data-type=\"title\" id=toc-2537>الفرع الأول: في الصحابيات</span>\n<span data-type=\"title\" id=toc-2538>[٢٩١] بَرَكَة أم أيمن</span>\nهي أم أيمن بركَةُ بنت ثعْلَبة بن عمْرو بن حصن (١) بن مالك بن ⦗٢٢٣⦘ سَلمة بن عمْرو بن النعمان، وتكنى أيضًا أم الظباء، وغلبت عليها الكنيةُ الأولى.\nهاجرت إلى أرض الحبشة، وإلى المدينة وهي حاضنة النبي - ﷺ- ومولاته ورثها من أبيه وأعتقها حين تزوج خديجة، وزوَّجها عبيد بن زيد من بني الحارث، فولدت له أيمن وتزوجها بعده زيد بن حارثة مولى رسول الله - ﷺ- بعد النبوة فولدت له أسامة. شهدت أحدًا وكانت تسقي الماء، وتداوي الجرحى، وشهدت خيبر.\nوتوفيت في خلافة عثمان بعد عمر بعشرين يومًا.\nروى عنها ابنها أيمن، وأنَس بن مالك، وطارِق بن شهاب.\n_________\n(١) في خ: حصين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩١) تهذيب (١٢/٤٠٣ رقم ٧٤٠)، تقريب (٢/٥٩١)، (٢/٦١٩) تهذيب الكمال (٣/١٦٧٩)، مؤتلف الدارقطني (ص٢٠٠)، المعرفة والتأريخ (٣/٢٢٥٢)، الإكمال (١/٢٣٢)، الثقات (٣/٣٩)، أسد الغابة (٧/٣٦)، أعلام النساء (١/١٠٧)، الاستيعاب (٤/١٧٩٣)، الإصابة (٧/٥٣١)، (٨/١٦٩)، تجريد أسماء الصحابة (٢/٢٥٠)، تهذيب الكمال (٩/١٦٧٩) .","vol":"12","page":222},{"text":"<span data-type=\"title\" id=toc-2539>[٢٩٢] برْوَع</span>\nهي بِرْوَع بنت واشِق. لها ذِكر في كتاب الصّداق (١) . وأهل الحديث يوردونها بكسر الباء، وسكون الراء، وفتح الواو، وبالعين المهملة، وأما أهل اللغة فيفتحون الباء ويقولون: ليس في العربية فِعْوَل إلا خِرْوَع، لهذا النبت المعروف، وعِتْوَد اسم واد.\nوَاشق: بكسر الشين المعجمة، وبالقاف.\n_________\n(١) انظر الحديث رقم (٤٩٩٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢) تاريخ الصحابة (٤٩)، الاستيعاب (١٧٩٥)، تلقيح فهوم أهل الأثر (٣٢٧)، وأسد الغابة (٧/٣٧)، والإصابة (٤/٢٥١) .","vol":"12","page":223},{"text":"<span data-type=\"title\" id=toc-2540>[٢٩٣] بَرِيرَة</span>\nهي مولاة عائشة أم المؤمنين. روت عنها عائشة، وابن عبّاس، وعروة بن الزُّبير.\nبَرِيرة: بفتح الباء، وكسر الراء الأولى، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣) تهذيب (١٢/٤٠٣ رقم ٢٧٤١)، تقريب (٢/٥٩١)، الثقات (٣/٣٨)، أسد الغابة (٧/٣٩)، أعلام النساء (١/١٠٩)، السمط الثمين (٢١٠)، الدر المنثور (٩٤)، الاستيعاب (٤/١٧٩٥)، الإصابة (٧/٥٣٥)، تجريد أسماء الصحابة (٢/٢٢٥١)، الكاشف (٢/٤٦٥)، المغني (٤٤٧، ٤٤٨)، تهذيب الكمال (١٦٧٩)، الخلاصة (٣/٣٧٦)، أسماء الصحابة الرواة (ت ٩٨٩) .","vol":"12","page":223},{"text":"<span data-type=\"title\" id=toc-2541>[٢٩٤] بُسْرة</span>\nهي بُسْرَة بنت صفْوان بن نوْفل بن أسَد بن عبد العُزَّى القُرَشِيَّة الأَسدِيَّة. وهي بنت أخي ورقَة بن نوْفل، وقيل في نسبها غير ذلك.\nروى عنها عبد الله بن عَمْرو ومروان بن الحكم، وابن المسيب.\nبُسْرَة: بضم الباء، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤) تهذيب (١٢/٤٠٤ رقم ٢٧٤٢)، تقريب (٢/٥٩١)، الثقات (٣/٣٧)، أسد الغابة (٧/٤٠)، أعلام النساء (١/١١٠)، الاستيعاب (٤/١٧٩٦)، الإصابة (٧/٥٣٦)، تجريد أسماء الصحابة (٢/٢٥١)، الكاشف (٣/٤٦٦)، الإكمال (٧/٤٢٦)، تراجم الأحبار (١/١٥٧)، الخلاصة (٣/٣٧٦) تهذيب الكمال (١٦٧٩) تصحيفات المحدثين (٥٨٣)، تبصير المنتبه (٤/١٤٩٣)، أسماء الصحابة الرواة (ت ١٧٧) .","vol":"12","page":223},{"text":"<span data-type=\"title\" id=toc-2542>[٢٩٥] بُهَيَّة بنت بُسْر</span>\nهي بُهَيَّة بنت بُسْر المازِني، تعرف بالصَّماء وقيل: اسمها بُهَيْمة. وهي أخت عبد الله بن بُسْر.\nروى عنها أخوها عبد الله.\n⦗٢٢٤⦘\nبُهية: بضم الباء، وفتح الهاء، وتشديد الياء تحتها نقطتان.\nوبُهَيِّمَة: مثلها بزيادة الميم.\nوبُسْر: بضم الباء الموحدة، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥) الاستيعاب (١٧٩٧)، أسد الغابة (٧/٤٢)، تجريد أسماء الصحابة (٢/٢٥٢)، والوافي بالوفيات (١٠/٣١٣)، والإصابة (٤/٢٥٣) .","vol":"12","page":223},{"text":"<span data-type=\"title\" id=toc-2543>[٢٩٦] بُهية بنت عبد الله</span>\nهي بُهَيَّة بنت عبد الله البكرية. وفدت مع أبيها إلى النبي - ﷺ- فدعاها ومسح رأسها، ودعا لها.\nروت عنها حَيَّة بنت شَمَّاخ.\nبُهية: مثل التي قبلها.\nوحَية: بفتح الحاء ... (١) .\nوشَمّاخ: بفتح الشين المعجمة، وتشديد الميم، وبالخاء المعجمة.\n_________\n(١) بياض في م وتقدير الكلام: وبالياء تحتها نقطتان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦) الاستيعاب (١٧٩٨)، وأسد الغابة (٧/٤٢)، تجريد أسماء الصحابة (٢/٢٥٢)، الوافي بالوفيات (١٠/٣١٣)، الإصابة (٤/٢٥٤) .","vol":"12","page":224},{"text":"<span data-type=\"title\" id=toc-2544>[٢٩٧] بُهَيْسة</span>\nهي بُهَيْسةَ الفَزَارِيَّة، لها صحبة وروت عن أبيها عن النبيِّ - ﷺ-، وحديثها في البصريين.\nروى عنها سيّار بن منْظور، وقيل: مَنظور أبو سيَّار. وحديثُها في كتاب البيع (١) .\nبُهيسة: بضم الباء وفتح الهاء وبالسين المهملة.\nوسَيّار: بفتح السين المهملة، وتشديد الياء بنقطتين تحتها.\nومَنْظُور: بفتح الميم، وسكون النون، وضم الظاء المعجمة.\n_________\n(١) انظر الحديث رقم (٣١٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧) الطبقات لخليفة (ص٣٣٨)، أسد الغابة (١١/٤١ -٤٢)، تهذيب التهذيب (١٢/٤٠٤ - ٤٠٥)، الإصابة (٤/٢٥٣) .","vol":"12","page":224},{"text":"<span data-type=\"title\" id=toc-2545>الفرع الثاني: في التابعيات</span>\n<span data-type=\"title\" id=toc-2546>[٢٩٨] بُنانَة</span>\nهي بُنانة: بضم الباء، وتخفيف النون الأولى، مولاة عبد الرحمن بن حيَّان الأنصارية.\nتروي عن عائشة، زوج النبي - ﷺ-.\nروى عنها ابن جريج. حديثها في الجلاجل في كتاب الزّينة (١) .\nوحيّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (٢٨٥٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨) تهذيب (١٢/٤٠٤ رقم ٢٧٤٣)، تقريب (٢/٥٩١) تهذيب الكمال (٣/١٦٧٩)، الكاشف (٣/٤٦٦) الخلاصة (٣/٣٧٦)، أعلام النساء (١/١٢٦) .","vol":"12","page":224},{"text":"<span data-type=\"title\" id=toc-2547>[٢٩٩] بُهَيَّة</span>\nهي بُهَيَّة: بضم الباء، وفتح الهاء، وتشديد الياء تحتها نقطتان، غير منسوبة. ⦗٢٢٥⦘\nتروي عن عائشة.\nروى عنها: أبو عَقِيل: بفتح العين وكسر القاف، يحيى بن المتَوَكِّل. أخرج حديثها أبو داود في المستحاضة (١) .\n_________\n(١) انظر الحديث رقم (٥٤٢١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩) تهذيب (١٢/٤٠٥ رقم ٦٤٧٢)، تقريب (٢/٥٩١)، تهذيب الكمال (٣/١٦٧٩)، الخلاصة (٣/٣٧٧)، الكاشف (٣/٤٦٦)، الإكمال (١/٣٧٧)، أعلام النساء (١/٤٢٧)، مؤتلف الدارقطني (٢٤٥) .","vol":"12","page":224},{"text":"الفصل الثاني من حرف الباء: في الكنى والأبناء والألقاب، وفيه فرعان\n<span data-type=\"title\" id=toc-2549>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-2550>[٣٠٠] أبو البَدَّاح</span>\nقد اختُلِفَ في اسم أبي البَدَّاح. فقيل: إنَّ اسمه عاصِم بن عدِيّ. وقيل: أبو البداح هو ابن عاصم بن عدي، وأبو البداح لقب غلب عليه وإنما كنيته أبو عمرو. وقد اختلف في صحبته فقيل: له إدراك، وقيل: إن الصحبة لأبيه، وليست له صحبة، والصحيح أنه صحابي قاله ابن عبد البر.\nروى عن أبيه.\nروى عنه أبو بكر بن عبد الرحمن بن الحارث بن هشام.\nالبَّدَّاح: بفتح الباء الموحدة، وتشديد الدال المهملة، وبالحاء المهملة.\nمات سنة سبع عشرة ومائة، وله أربع وثمانون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠) تهذيب الكمال (٢/٦٣٦)، تهذيب التهذيب (٥/٤٩)، تقريب التهذيب (١/٣٨٤)، (١٦)، الكاشف (٢/٥١)، تاريخ البخاري الكبير (٦/٤٧٧)، الجرح والتعديل (٦/٣٤٥)، أسد الغابة (٣/١١٤)، تجريد أسماء الصحابة (١/٢٨٢)، الإصابة (٥/١٧١)، الاستيعاب (٢/٧٨١)، الوافي بالوفيات (١٦/٥٦٩)، الثقات (٣/٢٨٦)، أسماء الصحابة الرواة (ت٢٥٢) .","vol":"12","page":225},{"text":"<span data-type=\"title\" id=toc-2551>[٣٠١] أبو بُرْدَة</span>\nهو أبو بُرْدَة: بضم الباء، وسكون الراء، وبالدال المهملة، هانئ بن نِيَار.\nوهانئ: بكسر النون، وبعدها همزة.\nونِيَار: بكسر النون، وتخفيف الياء، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠١) تهذيب الكمال (٣/١٤٣٤)، تهذيب التهذيب (١١/٢٢)، (٤٧)، تقريب التهذيب (٢/٣١٥)، خلاصة تهذيب الكمال (٣/١١١)، تاريخ البخاري الكبير (٨/٢٢٧)، تاريخ البخاري الصغير (١/٦٤)، (١٠٠)، (١١٦)، (٢٤٣)، الجرح والتعديل (٩/٩٩)، الثقات (٣/٤٣١)، أسد الغابة (٥/٣٨٢)، تجريد أسماء الصحابة (٢/١١٧)، طبقات ابن سعد (٣/٤٥١)، الإصابة (٦/٥٢٣)، الاستيعاب (٤/١٥٣٥) .","vol":"12","page":225},{"text":"<span data-type=\"title\" id=toc-2552>[٣٠٢] أبو بُرْدَة</span>\nهو أبو بردة: مثل الذي قبله عامر بن قيس الأشعري أخو أبي موسى الأشعري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٢) تأتي ترجمته في حرف العين - المجلد الثالث عشر.","vol":"12","page":225},{"text":"<span data-type=\"title\" id=toc-2553>[٣٠٣] أبو بَرْزَةَ</span>\nهو أبو بَرْزَة: بفتح الباء، وسكون الراء، وبالزاي، نَضْلَة بن عُبَيْد الأَسْلَمي بفتح النون، وسكون الضاد المعجمة.\nوعُبَيْد: تصغير عبد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٣) تهذيب التهذيب (١٠/٤٤٦)،التهذيب (٢/٣٠٣)، الكاشف (٣/٢٠٥)، تاريخ البخاري الكبير (٨/١١٨)، الجرح والتعديل (٨/٤٩٩)، أسد الغابة (٥/٣٢١)، الثقات (٣/٤١٩)، الاستيعاب (١٤٩٥)، تجريد أسماء الصحابة (٥/١٠٦)، الإصابة (٦/٤٣٣)، طبقات ابن سعد (٧/٩)، (٣٦٦) .","vol":"12","page":225},{"text":"<span data-type=\"title\" id=toc-2554>[٣٠٤] أبو بُرَيْدَة</span>\nهو أبو بُرَيْدة: بضم الباء، وفتح الراء، وسكون الياء، وبالدال المهملة، عبد بن سلِمة الجرمي. وقد قيل: إنه يزيد بالزاي من الزيادة.\nسلِمة: بكسر اللام.\nوالجَرمي: بفتح الجيم وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٤) تهذيب التهذيب (٨/٤٢)،تاريخ البخاري الكبير (٦/٣١٣)، الجرح والتعديل (٦/٢٣٥)، الوافي بالوفيات (٢٢/٤٨٣)، تراجم الأحبار (٢/٦٠٣)، طبقات ابن سعد (٦/١٧١)، سير الأعلام (٣/٥٢٤)، شذرات (١/٩٦)، الثقات (٣/٢٧٨)، تهذيب مستمر الأوهام (ب٣١) .","vol":"12","page":225},{"text":"<span data-type=\"title\" id=toc-2555>[٣٠٥] أبو بَشِير</span>\nهو أبو بَشِير، بفتح الباء الموحدة، وكسر الشين المعجمة: قيس بن عُبَيْد الأَنصاري المازني.\nعبيد: تصغير عبد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٥) طبقات ابن سعد (٦/٢٣٦)، تاريخ البخاري (٩/١٥)، الجرح والتعديل (٩/٣٤٧)، الثقات (٣/٣٤٠)، الاستيعاب (٤/١٦١٠)، الإكمال (١/٢٨٩، ٢/٨٥)، أسد الغابة (٤/٤٣٧)، الاستبصار (٨٤، ٣٣٨) تجريد أسماء الصحابة (٢/٢٣)، وفيه أيضا (أبو بشر) الإصابة (٣/٢٥٥)، (٤/٢٠) .","vol":"12","page":226},{"text":"<span data-type=\"title\" id=toc-2556>[٣٠٦] أبو بَصْرَة</span>\nهو أبو بَصْرَة: بفتح الباء، وسكون الصاد المهملة: حميد بن بصرة الغفاري.\nحميد: بضم الحاء المهملة وفتح الميم وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٦) تهذيب التهذيب (٣/٥٦)، تقريب التهذيب (١/٢٠٥)، تاريخ البخاري الكبير (٣/١٢٣)، تاريخ البخاري الصغير (١/١٢١)، الإكمال (١/٣٢٩)، (٢/١٢٧)، الوافي بالوفيات (ج١٣/٢٣٩/٣٠٤)، الثقات (٣/٩٣) .","vol":"12","page":226},{"text":"<span data-type=\"title\" id=toc-2557>[٣٠٧] أبو بَصير</span>\nهو أبو بَصير بفتح الباء وكسر الصاد المهملة عُتْبة بن أسِيْد الثقفي.\nعتبة: بضم العين، وسكون التاء فوقها نقطتان، وبالباء الموحدة.\nوأَسِيد: بفتح الهمزة، وكسر السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٧) ترجمة (عتبة بن أسيد) في تاريخ الصحابة (١٨٨)، الاستيعاب (١٠٢٥)، أسد الغابة (٣/٥٥٩)، الإصابة (٢/٤٥٢) .","vol":"12","page":226},{"text":"<span data-type=\"title\" id=toc-2558>[٣٠٨] أبو بكر الصِّدِّيق</span>\nهو أبو بكر عبد الله بن عثمان بن أبي قحافة الصِّدِّيق التَّيمي خليفة رسول الله - ﷺ-.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٨) تهذيب الكمال (٢/٧٠٩)، تهذيب التهذيب (٥/٣١٥)، (٥٣٧)، تقريب التهذيب (١/٤٣٢)، (٤٦٦)، خلاصة تهذيب الكمال (٢/٧٨)، الكاشف (٢/١٠٨)، الجرح والتعديل (٥/١١١)، أسد الغابة (٣/٣٠٩)، التجريد (١/٣٢٣)، الإصابة (٤/١٦٩)، الاستيعاب (٤٠٣/٩٦٣)، الوافي بالوفيات (١٧/٣٠٥)، طبقات ابن سعد (٣/٥٤)، (١٧٠)، (٢٤٣)، (٥/١٨٧)، (٢٥٠)، (٨/٢٤٠)، ديوان الإِسلام (ت٦٦) .","vol":"12","page":226},{"text":"<span data-type=\"title\" id=toc-2559>[٣٠٩] أبو بَكْرة</span>\nهو أبو بكْرة، بسكون الكاف نُفَيْع بن الحارث الثقفي.\nنُفَيْع: بضم النون، وفتح الفاء، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٩) تهذيب الكمال (٣/١٤٢٣)، تهذيب التهذيب (١٠/٤٦٩)، (٨٤٦)، تقريب التهذيب (٢/٣٠٦)، الكاشف (٣/٢٠٨)، تاريخ البخاري الكبير (٨/١١٢)، الكنى (٢٩١)، تاريخ البخاري الصغير (١/٢٦٨)، الجرح والتعديل (٨/٤٨٩)، الثقات (٣/٤١١)، أسد الغابة (٥/٣٥٤)، الاستيعاب (١٥٣٠)، تجريد أسماء الصحابة (٢/١١٢)، الإصابة (٦/٤٦٧)، (٥١١)، طبقات ابن سعد (٧/١٥) .","vol":"12","page":226},{"text":"<span data-type=\"title\" id=toc-2560>[٣١٠] أم بُجْيد</span>\nهي أم بُجَيْد: بضم الباء وفتح الجيم، وسكون الياء، وبالدال المهملة، حَوّاء بنت يزيد بن السكن.\nحواء: بفتح الحاء المهملة وتشديد الواو وبالمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١٠) تهذيب (١٢/٤١٣ رقم ٢٧٧٣)، تقريب (٢/٥٩٥)، الثقات (٣/٩٩)، أسد الغابة (٧/٧٢، ٧٣)، أعلام النساء (١/٢٥٧)، الاستيعاب (٤/١٨١٣)، الإصابة (٧/٥٨٨)،تجريد أسماء الصحابة (٢/٢٦٠)، الاستبصار (٢١٩)، أسماء الصحابة الرواة (ت١٠١١) .","vol":"12","page":226},{"text":"<span data-type=\"title\" id=toc-2561>[٣١١] ابناء بُسْر</span>\nاسم ابني بُسْر، بضم الباء وسكون السين المهملة: عبد الله، وعطية السَلميّان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١١) تهذيب الكمال (٢/٩٣٩)، تهذيب التهذيب (٧/٢٢٣)، (٤١٠)، تقريب التهذيب (٢/٢٤)، خلاصة تهذيب الكمال (٢/٢٣٣)، الكاشف (٢/٢٦٩)، تاريخ البخاري الكبير (٧/١٠)، ميزان الاعتدال (٣/٧٩)، لسان الميزان (٤/١٧٤)، العلل (٢/١١٩)، الكامل (٥/٢٠٠٧)، المغني (٤١٣٨)، الثقات (٣/٣٠٧)، تجريد أسماء الصحابة (١/٣٨٢)، أسد الغابة (٤/٤٣)، الإصابة (٤/٥٠٩)، الاستيعاب (٣-٤ /١٠٧٠) .","vol":"12","page":226},{"text":"<span data-type=\"title\" id=toc-2562>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-2563>[٣١٢] أبو البَخْتَرِيّ</span>\nهو أبو البَخْتري سعيد بن فَيْروز وفي اسم أبيه خلاف.\nالبختري: بفتح الباء وسكون الخاء المعجمة، وفتح التاء فوقها نقطتان، وكسر الراء وتشديد الياء (١) .\nوفيروز: بفتح الفاء وضم الراء قبل الزاي.\n_________\n(١) ليست في م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١٢) تهذيب الكمال (١/٥٠٠، ٥٠١)، تهذيب التهذيب (٤/٧٢)، تقريب التهذيب (١/٣٠٣)، خلاصة تهذيب الكمال (١/٣٨٧، ٣٨٨)، الكاشف (١/٣٧٠)، تاريخ البخاري الكبير (٣/٥٠٦)، الجرح والتعديل (٤/٢٤١)، مقدمة الفتح (٤٠٦)، الحلية (٤/٣٧٩)، سير الأعلام (٤/٢٧٩)، طبقات ابن سعد (٦/٢٩٢)، ثقات ابن حبان (٤/٢٨٦) .","vol":"12","page":226},{"text":"<span data-type=\"title\" id=toc-2564>[٣١٣] أبو بدر</span>\nهو أبو بدر شُجَاع بن الوليد.\nبَدْر: بفتح الباء وسكون الدال.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١٣) تهذيب الكمال (١/٤٤٣)، تهذيب التهذيب (٤/٣١٣)، تقريب التهذيب (٦/٣٤٧)، خلاصة تهذيب الكمال (١/٤٤٣)، الكاشف (٢/٥)، تاريخ البخاري الكبير (٤/٢٦١)، تاريخ البخاري الصغير (٢/٣٠٦)، الجرح والتعديل (٤/١٦٥٤)، ميزان الاعتدال (٢/٢٦٤)، لسان الميزان (٧/٢٤٢)،مقدمة الفتح (٤٠٩)، البداية والنهاية (١٠/٢٥٥)، الوافي بالوفيات (١٦/١١٧)، طبقات ابن سعد (٤/٢٦١)، سير الأعلام (٩/٣٥٣)، الحاشية، الثقات (٦/٤٥١) .","vol":"12","page":227},{"text":"<span data-type=\"title\" id=toc-2565>[٣١٤] أبو بُرْدَة</span>\nهو أبو بُرْدة عامر بن أبي موسى الأشعري.\nبردة: بضم الباء، وسكون الراء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١٤) تأتي ترجمته في المجلد الثالث عشر.","vol":"12","page":227},{"text":"<span data-type=\"title\" id=toc-2566>[٣١٥] أبو بسطام</span>\nهو أبو بسطام شعبة بن الحجاج.\nبِسْطام: بكسر الباء وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١٥) تاريخ يحيى بن معين (٢/٢٥٢ - ٢٥٦)، طبقات خليفة (٢٢٢)، تاريخه (١٨، ٣٠١، ٤٣٠) التاريخ الكبير (٢٤٤- ٥٤٢)، الجرح والتعديل (٤/٣٦٩ - ٣٧١)، حلية الأولياء (٧/١٤٤ - ٢٠٩)، تاريخ بغداد (٩/٢٥٥ - ٢٦٦)، الجمع بين رجال الصحيحين (١/٢١٨) تهذيب الأسماء واللغات (١/٢٤٤ - ٢٤٦)، ووفيات الأعيان (٢/٤٦٩ - ٤٧٠)، تهذيب الكمال (٥٨١ - ٥٨٣)، وسير أعلام النبلاء (٧/٢٠٢ - ٢٢٩)، العبر (١/٢٣٤ - ٢٣٥)، تذكرة الحفاظ (١/١٩٣ - ١٩٧)، تهذيب التهذيب (٤/٩٣٨ - ٣٤٦) .","vol":"12","page":227},{"text":"<span data-type=\"title\" id=toc-2567>[٣١٦] أبو بشر</span>\nهو أبو بشر جعفر بن أبي وحشية.\nبشر: بكسر الباء وسكون الشين المعجمة.\nووحشية: بفتح الواو وسكون الحاء المهملة، وكسر الشين المعجمة، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١٦) تهذيب التهذيب (٢/١٠٩)، تقريب التهذيب (١/١٣٣)، خلاصة تهذيب الكمال (١/١٧١)، تاريخ البخاري الكبير (١: ٢ / ١٨٦)، الجرح والتعديل (٢/١٩٢٧)، ميزان الاعتدال (١/٤٠٢)، الثقات (٦/١٣٣)، طبقات خليفة (٣٢٥)، سير الأعلام (٥/٤٦٥)، تاريخ الإِسلام (٥/٥٤) .","vol":"12","page":227},{"text":"[]<span data-type=\"title\" id=toc-2568> أبو بشر</span>\nهو أبو بشر بيان بن بِشْر.\nبشر: كالذي قبله.\nوبيان: بفتح الباء الموحدة، وتخفيف الياء تحتها نقطتان.","vol":"12","page":227},{"text":"[]<span data-type=\"title\" id=toc-2569> أبو بكر الإسماعيلي</span>\nهو أبو بكر أحمد بن إبراهيم الإسماعيلي الجرجاني الإمام الحافظ.","vol":"12","page":227},{"text":"<span data-type=\"title\" id=toc-2570>[٣١٧] أبو بكر بن أنس</span>\nهو أبو بكر بن أنس بن مالك الأنصاري النَّجَّاري، وقد تقدم تمام نسبه عند أبيه ... (١) .\n_________\n(١) بياض في م وخ مقداره نصف سطر تقريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١٧) تاريخ ابن معين (٢/٤٣ - ٤٥)، طبقات خليفة (٩١، ١٨٦)، تاريخه (انظر الفهرس) التاريخ الكبير (٢/٣٧ - ٣٨)، الجرح والتعديل (٢/٢٨٦)، مشاهير علماء الأمصار (٣٧)، تاريخ الصحابة (١/٢٨)، معرفة الصحابة (٢/١٩٤ - ٢١٣) الاستيعاب (١/١٠٩ - ١١١) الجمع (٣٥)، صفة الصفوة (١٥/٣٦١ ٣٦٢)، تلقيح فهوم أهل الأثر (١٥٤)، تلقيح فهوم أهل الأثر (١٦٣)، أسد الغابة (١/١٥١ - ١٥٢) تهذيب الكمال (٣/٣٥٣ - ٣٧٨)، تجريد أسماء الصحابة (١/٣١)، سير الأعلام (٣/٣٩٥ - ٤٠٦)، الوافي بالوفيات (٩/٤١١ - ٤١٦)، الخلاصة (١/١٠٥)، الإصابة (١/٧١- ٧٢) تهذيب التهذيب (١/٣٧٦- ٣٧٩)، الشذرات (١/٣٦٥) .","vol":"12","page":227},{"text":"<span data-type=\"title\" id=toc-2571>[٣١٨] أبو بكر البَاقِلاني</span>\nهو أبو بكر محمد بن الطيب الباقِلاني الإمام المشهور في الفقه والأصوليين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١٨) سير الأعلام (١٧/١٩٠)، شذرات الذهب (٥/٢٠) .","vol":"12","page":227},{"text":"[]<span data-type=\"title\" id=toc-2572> أبو بكر البُرقاني</span>\nهو أبو بكر أحمد بن محمد الخوارزمي.\nالبُرقاني: بالباء الموحدة، والراء والقاف والنون.","vol":"12","page":227},{"text":"[]<span data-type=\"title\" id=toc-2573> أبو بكر البَرْقي</span>\nهو أبو بكر أحمد بن عبد الرحيم.\nالبَرْقي: بفتح الباء، وسكون الراء، والقاف.","vol":"12","page":227},{"text":"<span data-type=\"title\" id=toc-2574>[٣١٩] أبو بكر بن أبي الجهم</span>\nوهو أبو بكر بن عبد الله بن أبي الجهم القُرشي ⦗٢٢٨⦘\nسمع فاطمة بنت قيس.\nروى عنه سفيان الثوري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣١٩) تعجيل المنفعة (١٢٤٠)، معرفة الرجال (١/ت ٤٨٢، ٧٥٢) .","vol":"12","page":227},{"text":"<span data-type=\"title\" id=toc-2575>[٣٢٠] أبو بكر بن داسَة</span>\nهو أبو بكر محمد بن بكر بن داسة بالدال والسين المهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢٠) الإشارة إِلى أسماء المبهمات للنووي وهو ملحق بكتاب الأسماء المبهمة (٦٠٦)، سير الأعلام (١٥/٥٣٨)، شذرات الذهب (٤/٢٤٥) .","vol":"12","page":228},{"text":"<span data-type=\"title\" id=toc-2576>[٣٢١] أبو بكر بن سليمان</span>\nهو أبو بكر بن سليمان بن أبي حَثمة القرشي العدوي يعرف بكنيته. تابعي.\nروى عن سعيد بن زيد، وأبي هريرة.\nروى عنه إسماعيل بن محمد والزهري.\nحَثمة: بفتح الحاء المهملة وسكون الثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢١) تهذيب التهذيب (١٢/٢٥ رقم ١٣٠)، تقريب التهذيب (٢/٣٩٧) تهذيب الكمال (١٥٨٢)، الجمع بين الصحيحين (٢٣١٣)، المغني للهندي (٢٨٥)، تفسير الطبري (١٢/ص١٥٨٢٢)، الوافي بالوفيات (١٠/٢٣٤)، الجرح والتعديل (٩/١٣٤١)، طبقات ابن سعد (٥/١٦٥)، التاريخ الكبير (٩/١٣)، الثقات لابن حبان (٥/٥٦٦) .","vol":"12","page":228},{"text":"[] أبو بكر بن السُّنِّي\nهو أبو بكر أحمد بن محمد بن السُّنّي بضم السين المهملة وتشديد النون.","vol":"12","page":228},{"text":"<span data-type=\"title\" id=toc-2578>[٣٢٢] أبو بكر بن سواد</span>\nهو أبو بكر بن سواد شاعر جاهلي. له ذكر في غزوة بدر (١) .\n[[ومن]] شعره:\nماذا بالقليب قليب بدر ... من القينات والشرب الكرام\nسواد: ضد بياض.\nوقيل: هو أبو بكر شداد بن الأسود بن شُعوب الليثي.\n_________\n(١) انظر الحديث رقم (٦٠٤٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢٢) لم أجد ترجمته.","vol":"12","page":228},{"text":"<span data-type=\"title\" id=toc-2579>[٣٢٣] أبو بكر بن أبي شيبَة</span>\nهو أبو بكر عبد الله بن محمد بن أبي شيبةَ، بفتح الشين المعجمة، وسكون الياء تحتها نقطتان وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢٣) ترجمة عبد الله بن أبي شيبة في طبقات ابن سعد (٦/٤١٣)، طبقات خليفة (١٧٣)، الجرح والتعديل (٥/١٦٠)، تاريخ بغداد (١٠/٦٦-٧١)، الجمع بين رجال الصحيحين (٢٥٩) تهذيب الكمال (٧٣٢ - ٧٣٣)، تذكرة الحفاظ (٢/٤٣٢، ٧٣٣)، العبر (١/٤٢)، سير أعلام النبلاء (١١/١٢٢)، تهذيب التهذيب (٦/٢ - ٤) .","vol":"12","page":228},{"text":"<span data-type=\"title\" id=toc-2580>[٣٢٤] أبو بكر بن أبي شيخ</span>\nهو أبو بكر بن أبي شيخ بفتح الشين المعجمة، وسكون الياء تحتها نقطتان، وبالخاء المعجمة. حديثه عن عبد الله بن عمر في كتاب السفر فيما يذم استصحابه (١) .\n_________\n(١) انظر الحديث رقم (٣٠١٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢٤) تهذيب (١٢/٢٦ رقم ١٣٤)، تقريب (٢/٣٩٧)، الجرح والتعديل (٩/٣٤٢)، لسان الميزان (٧/٤٥٤) تهذيب الكمال (١٥٨٢)، ميزان الاعتدال (٤/٧٣٥) .","vol":"12","page":228},{"text":"<span data-type=\"title\" id=toc-2581>[٣٢٥] أبو بكر بن صَدَقة</span>\nهو أبو بكر بن صدَقَة ... (١) له ذكر في مناقب أبي داود السجستاني (٢) .\n_________\n(١) بياض في م وخ مقداره نصف سطر تقريبًا.\n(٢) ١ / ١٩٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢٥) راجع مقدمة المؤلف ترجمة أبي داود صاحب السنن.","vol":"12","page":228},{"text":"<span data-type=\"title\" id=toc-2582>[٣٢٦] أبو بكر بن عبد الرحمن</span>\nهو أبو بكر بن عبد الرحمن بن الحارث بن هشام المخزومي اسمه كنيته، وقيل: إنَّ اسمه أبو بكر وكنيته أبو عبد الرحمن. تابعي.\nسمع عائشة وأبا هريرة.\nروى عنه الشَّعبي، والزُّهري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢٦) تهذيب (١٢/٣٠ رقم ١٤١)، تقريب (٢/٣٩٨)، التاريخ الكبير (٩/٩)، الجمع بين الصحيحين (٢٣١)، الجرح والتعديل (٩/٣٣٦)، طبقات ابن سعد بيروت (٢/٣٨٢)، سير الأعلام (٤/٤١٦) والحاشية، تاريخ الثقات للعجلي (١٩١١)، معرفة الثقات للعجلي (٢٠٩٧) تهذيب الكمال (١٥٨٤)، الكنى والأسماء (٢/٦٥)، تفسير الطبري (١٥/١٧٦٠١) الثقات لابن حبان (٥/٥٦٠)، نسيم الرياض (٤/٩٦) .","vol":"12","page":229},{"text":"<span data-type=\"title\" id=toc-2583>[٣٢٧] أبو بكر بن عيَّاش</span>\nهو أبو بكر بن عياش بن سالم مولى بني أسد. كوفي.\nسمع أبا إسحاق، وأبا حصين عثمان بن عاصم الأسدي.\nروى عنه: أبو نُعَيم.\nعَيّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\nوحَصِين: بفتح الحاء المهملة وكسر الصاد المهملة وبالنون.\nونُعَيم: بضم النون وفتح العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢٧) تهذيب (١٢/٣٤ رقم ١٥١)، تقريب (٢/٣٩٩)، الوافي بالوفيات (١٠/٢٤١)، طبقات ابن سعد (٦/٢٦٩)، تذكرة الحفاظ (٢٦٥)، العبر (١/٣١١)، الشذرات (١/٣٣٤)، تفسير الطبري (٧/٨٠٩٨)، نسيم الرياض (٣/٤١٠) تهذيب الكمال (١٥٨٦) مقدمة الفتح (٤٥٥)،الجرح والتعديل (٩/٣٤٨)، تاريخ بغداد (١٤/٣٧١)، الجمع بين الصحيحين (٢٣١٧) .","vol":"12","page":229},{"text":"<span data-type=\"title\" id=toc-2584>[٣٢٨] أبو بكر بن محمد</span>\nهو أبو بكر بن محمد بن عمرو بن حزم الأنصاري، واسمه كنيته، وله كنية أخرى. ولي القضاء بالمدينة لعمر بن عبد العزيز.\nحدَّث عن عُرْوَة بن الزّبير، وعمرة بنت عبد الرحمن، وعمر بن عبد العزيز.\nروى عنه ابناه محمد وعبد الله ويحيى بن سعيد الأنصاري وغيرهم.\nحَزْم: بفتح الحاء المهملة وسكون الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢٨) تهذيب (١٢/٣٨ رقم ١٥٤)، تقريب (٢/٣٩٩)، طبقات ابن سعد (٨/٤٨٠)، الجمع بين رجال الصحيحين (٢٣١٠)، الجرح والتعديل (٩/٣٣٧)، الثقات لابن حبان (٥/٥٦١)، سير الأعلام (٥/٣١٣) والحاشية، تفسير الطبري (١٠/١١٣٣٩)، الوافي بالوفيات (٢/١٠/٢٤٧)، شذرات (١/٨٢٠)، التاريخ الكبير (٩/١٠)، تهذيب الكمال (١٥٨٧) .","vol":"12","page":229},{"text":"<span data-type=\"title\" id=toc-2585>[٣٢٩] أُم بُسّة</span>\nأم بُسّة واسمها مُسّة الأزدية في حرف الميم.\nبُسّة: بضم الباء وتشديد السين المهملة.\nومسّه: مثلها إلا أن عوض الباء ميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٢٩) تهذيب (١٢/٤٥١ رقم ٢٨٩٤)، التقريب (٢/٦١٤)، تبصير المنتبه (٤/١٢٨٧) الميزان (٤/١١٣) تهذيب الكمال (٣/١٦٩٨)، الخلاصة (٣/٣٩٣)، الكاشف (٣/٤٨١)، أعلام النساء (٥/٥٣) .","vol":"12","page":229},{"text":"<span data-type=\"title\" id=toc-2586>[٣٣٠] أم بكر</span>\nهي أم بكر التي جاء ذكرها في حديث أبي سلمة في الاستحاضة (١) .\n_________\n(١) انظر الحديث رقم (٥٤١٥) . وفي م بعدها: يتحقق.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣٠) راجع الحديث رقم (٥٤١٥) .","vol":"12","page":229},{"text":"<span data-type=\"title\" id=toc-2587>[٣٣١] البرَّاء</span>\nهو أبو العالية زياد بن فيروز البَرّاء. البرّاء لقب، وهو بفتح الباء الموحدة وتشديد الراء وبالمد، لُقِّبَ به لأَنه كان يبري النبل، وهذا البناء وأمثاله إنما هو نسب إلى الصَنعة لا لقب، وإنما أوردناه هنا لاشتباهه بالألقاب ولأننا قد خصصنا فصل الأنساب بما فيه ياء النسب المشددة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣١) تهذيب الكمال (١/٤٤٤)، تهذيب التهذيب (٣/٣٨١)، تقريب التهذيب (١/٢٦٩، ٢/٤٤٣)، تاريخ البخاري الكبير (٣/٣٦٥)، الجرح والتعديل (٣/٢٤٤٦)، الثقات (٤/٢٥٨) .","vol":"12","page":229},{"text":"<span data-type=\"title\" id=toc-2588>الفصل الثالث: في الأنساب</span>\n<span data-type=\"title\" id=toc-2589>[٣٣٢] البَارِقي</span>\nالبارِقي: بكسر الراء وبالقاف منسوب إلى بَارق عوف بن عدي بن حارثة بن عمرو بن عامر ماء السماء وقد تقدم تمام النسب في حرف الهمزة. وقيل: إن بارقًا هو سعد بن عدي بن حارثة، والأشهر أنّ بارقًا هم بنو عدي بن حارثة نزلوا جبلًا باليمن يقال له: بارق فسمُّوا به.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣٢) عجالة المبتدي (٢٢)، و«اللباب في تهذيب الأنساب» (١/١٠٧) .","vol":"12","page":230},{"text":"<span data-type=\"title\" id=toc-2590>[٣٣٣] الباغَنْدي</span>\nالباغندي: بفتح الغين المعجمة وسكون النون وبالدال المهملة منسوب إلى باغَنْد، وهي كذا ... (١)، وقد جاء في نسب محمد بن سليمان وهو مذكور في حرف الميم.\n_________\n(١) في م وخ بياض بمقدار نصف سطر، وبهامش م: بياض للنظر فيه، وفي \" معجم البلدان \" لياقوت ١ / ٣٢٦: باغند: قال تاج الإسلام: أظنها من قرى واسط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣٣) اللباب في تهذيب الأنساب (١/١١١) .","vol":"12","page":230},{"text":"[]<span data-type=\"title\" id=toc-2591> الباقِلاني</span>\nالبَاقِلاني: بالقاف، والنون ويقال بالياء أيضًا وهو أبو بكر محمد بن الطيب الباقلاني هكذا يقال بالنون على غير قياس، والقياس الباقلائي بهمزة قبل الياء.","vol":"12","page":230},{"text":"<span data-type=\"title\" id=toc-2592>[٣٣٤] الباهلي</span>\nالباهلي: منسوب إلى باهِلةَ بن أعْصُر، ويقال: يَعْصُر بن سعد بن قيْس عَيلان.\nوقيل: باهلة امرأة، وهي أم ولد معن بن مالك بن يعْصُر وهي باهلة بنت سعد العشيرة من مذحج وقيل غير ذلك.\nأَعْصُر: بفتح الهمزة وسكون العين المهملة وضم الصاد المهملة وكذلك يَعْصُر بدل من الهمزة ياء تحتها نقطتان.\nومَذْحِج: بفتح الميم، وسكون الذال المعجمة، وكسر الحاء المهملة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣٤) عجالة المبتدي (ص٢٢)، اللباب في تهذيب الأنساب (١/١١٦) .","vol":"12","page":230},{"text":"<span data-type=\"title\" id=toc-2593>[٣٣٥] البَجَليّ</span>\nالبجلي: بفتح الباء وفتح الجيم.\nمنسوب إلى بَجِيْلَةَ وهم ولد أنمار بن أرَاش بن عمرو بن الغوث بن نبت بن مالك بن زيد بن كَهلان بن سبأ.\nنسبوا إلى أمهم وهي بجيلة بنت صعب بن سعد العشيرة.\nوقيل: بجيلَة أمة سوداء كانت لنزار بن معد بن عدنان فوهبها لولده أنمار فتزوج أنمار امرأة وولدت (١) له أولادًا وماتت عنهم فحضنتهم بجيلة فنسبوا إليها. ⦗٢٣١⦘\nبجِيْلَة: بفتح الباء وكسر الجيم، والنسب إليه بحذف الياء حملًا على نظائره.\nوأنمار: بفتح الهمزة وسكون النون وبالراء، وأراش: بفتح الهمزة وتخفيف الراء وبالشين المعجمة.\nونَبْت: بفتح النون، وسكون الباء الموحدة، وبتاء فوقها نقطتان.\nوالغَوث: بفتح الغين المعجمة وبالثاء المثلثة.\n_________\n(١) في م: أولدت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣٥) عجالة المبتدي (ص٢٣)، اللباب في تهذيب الأنساب (١/١٢١) .","vol":"12","page":230},{"text":"[]<span data-type=\"title\" id=toc-2594> البَدْري </span>(١)\nالبَدْري منسوب إلى بَدْر وهو موضع الوقعة بين النبي - ﷺ- وبين مشركي مكة.\nوبدر اسم رجل نزل هناك قديمًا وحفر بئرًا فعرف الموضع به، وأكثر ما يرد النسب إلى بدر لمن يكون قد شهد الوقعة، وقد ينسب إلى بدر من لم يشهد الواقعة، وإنما يراد به سَكَن الموضع منهم أبو مسعود البدري الأنصاري، صحابي مشهور لم يشهد بدرًا وإنما سكن الموضع، وقيل: بل شهد الوقعة والأول أكثر.\n_________\n(١) في هامش م: بلغ مقابلة بأصله المنقول عنه، وهو مقابل بخط مؤلفه.","vol":"12","page":231},{"text":"<span data-type=\"title\" id=toc-2595>[٣٣٦] البُرْجُميّ</span>\nالبُرْجمي: بضم الباء وسكون الراء وضم الجيم منسوب إلى أحد البراجم وهم: قيس وكلفة وغالِب وعمْرو أولاد حنظلة بن مالك بن زيد بن مناة بن تميم.\nوقيل: البراجُم ست قبائل منهم هؤلاء الأربع المذكورون وأضيف إليهم مُرَّة وظُلَيْم أخواهم. وقيل: هم خمس يإسقاط مُرَّة، وإنما سموا البراجم لأنهم قال لهم رجل منهم يقال له حارث بن عامر: أيتها القبائل التي قد ذهب عددها تعالوا فلنجتمع فلنكن مثل براجم يدي هذه. ففعلوا فسُمُّوا البراجم. وأكثر أهل الحديث يفتحون الباء من البرجمي (١) .\nوكِلْفة: بضم الكاف وسكون اللام.\nوظُليم: بضم الظاء المعجمة، وفتح اللام، وسكون الياء.\n_________\n(١) في م: البراجمي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣٦) عجالة المبتدي (ص٢٤ - ٢٥)، اللباب في تهذيب الأنساب (١/١٣٣) .","vol":"12","page":231},{"text":"[]<span data-type=\"title\" id=toc-2596> البَرْقي</span>\nالبَرْقي: بفتح الباء وسكون الراء وبالقاف.\nمنسوب إلى برْقة من بلاد المغرب، بينها وبين مصر مسافة شهر فيما يقال، وهي على سمْت القيروان. ينسب إليها جماعة من أهل العلم منهم أبو بكر أحمد بن عبد الله البَرقي.","vol":"12","page":231},{"text":"[]<span data-type=\"title\" id=toc-2597> البَرْقاني</span>\nالبَرْقاني بالقاف والنون منسوب إلى بَرْقان وهي قرية من قرى خَوْارِزْم (١)، وذكر من رآها أنها بكسر الباء وكثيرًا ما يقال بالفتح، والله أعلم.\n_________\n(١) انظر \" معجم البلدان \" ١ / ٣٨٧.","vol":"12","page":232},{"text":"[]<span data-type=\"title\" id=toc-2598> البُستي</span>\nالبستي: بضم الباء وسكون السين المهملة وبالتاء فوقها نقطتان.\nمنسوب إلى بُسْت وهي مدينة من بلاد سجستان (١) .\n_________\n(١) انظر \" معجم البلدان \" ١ / ٤١٤ - ٤١٥.","vol":"12","page":232},{"text":"[]<span data-type=\"title\" id=toc-2599> البَغَوي</span>\nالبغوي: بفتح الباء وفتح الغين المعجمة.\nمنسوب إلى مدينة تسمى بغشور من مدن خراسان (١) نسبوا إليها على غير القياس، فكل من هو منها يقال له البغوي، وفي ذلك تغيير وإبدال خارج عن القياس كما ترى. وقيل: هو اسم الولاية، وقيل: اسم مدينة بَغْ.\n_________\n(١) انظر \" معجم البلدان \" ١ / ٤٦٧ - ٤٦٨.","vol":"12","page":232},{"text":"<span data-type=\"title\" id=toc-2600>[٣٣٧] البَكَّائي</span>\nالبكَّائى: بفتح الباء، وتشديد الكاف، وبالمد.\nمنسوب إلى البَكَّاء وهو ربيعة بن عمرو بن عامر بن ربيعة بن عامر بن صعصعة. وقيل: البَكّاء هو ربيعة بن عامر بن صعصعة، منهم الفُجَيع بن عبد الله بضم الفاء وفتح الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣٧) عجالة المبتدي (ص٢٦)، اللباب في تهذيب الأنساب (١/١٦٨) .","vol":"12","page":232},{"text":"<span data-type=\"title\" id=toc-2601>[٣٣٨] البِكَالي</span>\nالبِكَالي: بكسر الباء، وتخفيف الكاف.\nمنسوب إلى بكال بن دعْمِيّ بن سعد بن عوْف بن علي بن مالك بن زيد بن سهل من بني حمير بن سبأ، منهم نوف البِكالي.\nدُعْمِيّ: بضم الدال، وسكون العين المهملتين وكسر الميم وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣٨) عجالة المبتدي (ص٢٦ - ٢٧)، اللباب في تهذيب الأنساب (١/١٦٨) .","vol":"12","page":232},{"text":"<span data-type=\"title\" id=toc-2602>[٣٣٩] البكري</span>\nالبَكّرِي: منسوب إلى بَكْر، وبكر في العرب جماعة منهم بكر بن وايل بن قاسِط، من بني أسد بن ربيعة. ومنهم بكر بن عبد مناة بن كِنانة بن خُزَيمة بن مدركة بن إلياس بن مضر ومنهم بكر بن النَّخْع بن عوف بن النَّخع من بني زيد بن يشجب فمن هؤلاء النخعيين علقمةُ بن قيس صاحب عبد الله بن مسعود. ومن البكريين من ينسب إلى أبي بكر الصديق ﵁ وهو منسوب إلى كنيته لا إلى قبيلته.\n⦗٢٣٣⦘\nوايل: بكسر الياء تحتها نقطتان.\nوقاسِط: بالقاف وكسر السين المهملة.\nوخُزَيمة: بضم الخاء المعجمة وفتح الزاي.\nوالنَخَع: بفتح النون وفتح الخاء المعجمة.\nويَشْجُب: بفتح الياء تحتها نقطتان، وسكون الشين المعجمة، وضم الجيم وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٣٩) عجالة المبتدي (ص٢٦) اللباب في تهذيب الأنساب (١/١٧٠) .","vol":"12","page":232},{"text":"[]<span data-type=\"title\" id=toc-2603> البَكْرَاوي</span>\nالبَكْرواي: بفتح الباء وسكون الكاف وبالراء.\nهو بكار بن عبد العزيز بن أبي بكرة الثقفي وقد تقدم ذكره ينسب (١) إلى جده أبي بكرة على غير قياس خوفًا من اللَّبس بالبكري، لو طُرِدَ في نَسَبِه القياس.\n_________\n(١) في خ: نسب.","vol":"12","page":233},{"text":"<span data-type=\"title\" id=toc-2604>[٣٤٠] البَكِيْلي</span>\nالبكَيْلي: بفتح الباء وكسر الكاف، وسكون الياء تحتها نقطتان.\nمنسوب إلى بَكِيلْ بن جُشَم بن خيْوَان بن نَوْف بن همدَان.\nجشم: بضم الجيم وفتح الشين المعجمة.\nوخَيْوان: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبالنون ويقال فيه: خيران بالراء مكان الواو. ونَوْف: بفتح النون وسكون الواو وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤٠) عجالة المبتدي (ص٢٧) اللباب في تهذيب الأنساب (١/١٧٠) .","vol":"12","page":233},{"text":"<span data-type=\"title\" id=toc-2605>[٣٤١] البَلَويّ</span>\nالبَلَوي: بفتح الباء وفتح اللام.\nمنسوب إلى بَلِيُّ بن عمرو بن الحاف بن قُضاعة.\nبَلِيُّ: بفتح الباء وكسر اللام، وتشديد الياء.\nوإلحاف: بالحاء المهملة والفاء المكسورة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤١) عجالة المبتدي (ص٢٧) اللباب في تهذيب الأنساب (١/١٧٧) .","vol":"12","page":233},{"text":"<span data-type=\"title\" id=toc-2606>[٣٤٢] البُنَاني</span>\nالبُناني: بضم الباء وتخفيف النون الأولى وكسر الثانية.\nمنسوب إلى بُنانةَ وهم ولد سعد بن لُؤَي، وأم سعد اسمها بُنانَةُ وقيل: بل هي أمَة لسعد كانت حضنت بنيه. وقيل: بنانة أم بني سعد بن ضُبيعة بن نزار. وممَّن يُنسب إليهم ثابت البُنَاني وغيره. فأما عبد العزيز بن صُهَيب البناني فليس منسوبًا إلى القبيلة وإنما قيل له: البُنَاني لأنه كان ينزل سكّة بنانة بالبصرة. وأما علي بن إبراهيم البناني فلأنه من بنان ناحية من نواحي الشَّاهجان.\n⦗٢٣٤⦘\nضُبَيعة: بضم الضاد المعجمة، وفتح الباء الموحدة.\nوصُهَيب: بضم الصاد المهملة، وفتح الهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤٢) عجالة المبتدي (ص٢٧) اللباب في تهذيب الأنساب (١/١٧٨) .","vol":"12","page":233},{"text":"<span data-type=\"title\" id=toc-2607>[٣٤٣] البَهْرَاني</span>\nالبَهّرَاني: بفتح الباء وسكون الهاء وبالراء والنون.\nمنسوب إلى بهراء بن عمرو بن الحاف بن قُضاعة أخي بَلِيُّ.\nمنهم المقداد بن عمرو وإنما زيدت النون في النَّسب حملًا على أمثاله من الأنساب التي جاءت على غير قياس نحو الصَّنْعاني في النسب إلى صَنْعاءَ، والبَحْرَاني في النسب إلى البحرين.\nوإِلحاف: بالحاء المهملة، وكسر الفاء (١) .\n_________\n(١) كذا في م، خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤٣) عجالة المبتدي (ص٢٨) اللباب في تهذيب الأنساب (١/١٩١) .","vol":"12","page":234},{"text":"<span data-type=\"title\" id=toc-2608>[٣٤٤] البَهْزِي</span>\nالبَهزِي: بفتح الباء وسكون الهاء وبالزاي.\nمَنْسُوب إلى بَهز بن امرئ القيس بن بُهْثة بن سُلَيم بن قيس بن عيلان بن مضر. منهم البَهزي صاحب الظبي الحاقف، واسمه مرَّة وقيل زيد، وهو مذكور في حرف الميم.\nبُهْثَة: بضم الباء الموحدة، وسكون الهاء، وبالثاء المثلثة.\nوسُلَيم: بضم السين وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤٤) عجالة المبتدي (ص٢٨)، اللباب في تهذيب الأنساب (١/١٩٢) .","vol":"12","page":234},{"text":"<span data-type=\"title\" id=toc-2609>[٣٤٥] البَهي</span>\nالبَهي: بفتح الباء، وكسر الهاء.\nليس نسبًا إلى أحد، وإنما هو لقب عبد الله البهي مولى مُصْعَب بن الزُّبير بن العوَّام، وقد ذكر في حرف العين وإنما أثبتناه في فصل النسب لأجل لفظه وشبهه بصيغة النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤٥) ترجمة عبد الله البهي في طبقات ابن سعد (٥/٣٠٧، ٦/٢٩٩) تاريخ ابن معين (٢/٣٣٩)، التاريخ الكبير (٥/٥٦)، تهذيب التهذيب (٦/٨٩ - ٩٠) .","vol":"12","page":234},{"text":"<span data-type=\"title\" id=toc-2610>[٣٤٦] البَياضي</span>\nالبياضي: بفتح الباء وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\nمنسوب إلى بياضة بن عامر بن زُرَيق بن عبد حارثة بن مالك بن غضْب بن جُشَم بن الخزرج، وممن يعرف بالبَياضي مطلقًا، ولا يسمى: عبد الله بن جابر، وسيرد في حرف العين.\nزريق: بضم الزاي، وفتح الراء.\nوغَضْب: بفتح الغين، وسكون الضاد المعجمتين، وبالباء الموحدة.\nوجُشَم: بضم الجيم وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤٦) عجالة المبتدي (ص٢٩) .","vol":"12","page":234},{"text":"<span data-type=\"title\" id=toc-2611>حرف التاء</span>\nويشتمل على ثلاثة فصول\n<span data-type=\"title\" id=toc-2612>الفصل الأول: في الأسماء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2613>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-2614>[٣٤٧] التَلِب بن ثَعْلَبة</span>\nهو أبو الهلقام التلب بن ثعلبة بن ربيعة بن عطية بن أُخَيف بن كعب بن العنبر بن عمرو بن تميم التميمي العنبري وفي نسبه اختلاف سكن البصرة.\nروى عنه ابنه هِلْقام.\nالتَلِب: بفتح التاء، وكسر اللام، وبالباء الموحدة. وكان شُعْبَة يقول بالثاء المثلثة. قال يحيى بن معين: وهو خطأ، وإنما كان شُعْبَة ألثغ لا يبين التاء من الثاء.\nوأُخَيف: بضم الهمزة، وفتح الخاء المعجمة، وسكون الياء تحتها نقطتان وبالفاء.\nوالهِلْقام: بكسر الهاء، وسكون اللام وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤٧) تهذيب الكمال (١/١٦٧)، تهذيب التهذيب (١/٥٠٩)، تقريب التهذيب (١/١١٢)، خلاصة تهذيب الكمال (١/١٤٧)، الكاشف (١/١٦٧)، تاريخ البخاري الكبير (١/١٥٨)، الجرح والتعديل (٢/٤٤٨)، أسد الغابة (٣/٢٥٣)، تجريد أسماء الصحابة (١/٥٧)، الاستيعاب (١/١٩٧)، الوافي بالوفيات (١٠/٣٨٦)، أسماء الصحابة الرواة (٩١٧)، الثقات (٣/٤٢) .","vol":"12","page":237},{"text":"<span data-type=\"title\" id=toc-2615>[٣٤٨] تميم بن أُسَيْد</span>\nهو أبو رِفاعة تميم بن أُسَيْد، وقيل: ابن أسد، وقيل: اسمه عبد الله بن الحارث بن أسد بن عدي بن عامر بن مالك بن تميم العدوي. كان من فضلاء الصحابة. نزل البصرة.\nروى عنه حُمَيْد بن هلال، وصِلَة بن أشْيَم.\nقتل بكابُل سنة أربع وأربعين.\nرِفاعة: بكسر الراء، وتخفيف الفاء، وبالعين المهملة.\nوأُسَيْد: بضم الهمزة، وفتح السين، وقال الدارقطني: هو بفتح الهمزة، وكسر السين. وحُمَيْد مُصَغْر.\nوصِلَة: بكسر الصاد المهملة، وتخفيف اللام.\nوأَشْيَم: بفتح الهمزة، وسكون الشين المعجمة، وفتح الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤٨) تهذيب الكمال (١/١٦٨)، تهذيب التهذيب (١/٥١١)، تقريب التهذيب (١/١١٣، ٤٢٢)، تاريخ البخاري الكبير (١/١٥١)، الجرح والتعديل (١/٤٤٠)، أسد الغابة (١/٢٥٥)، تجريد أسماء الصحابة (١/٥٨)، الاستيعاب (١/١٩٤)، الإصابة (١/٣٦٧)، طبقات ابن سعد (٢/١٣٧)، سير أعلام النبلاء (٣/١٤)، أسماء الصحابة الرواة (٦٩٥)، الثقات (٣/٤٠) .","vol":"12","page":237},{"text":"<span data-type=\"title\" id=toc-2616>[٣٤٩] تميم الدَّاري</span>\nهو أبو رقَيَّة، تميم بن أوس بن خارجة بن سود بن خُزَيْمة بن دراع بن عدي بن الدار بن هانئ بن نمارة بن لخم وهو مالك بن عبدي بن الحارث بن مُرَّة بن أدد الداري. كان نصرانيًا. أسلم سنة تسع، وكان في جملة وفد الدار منصرف النبي - ﷺ- من تبوك. وكان يختم القرآن في ركعة (١)، وربما ردَّد الآية الواحدة الليل كلّه إلى الصباح. سكن المدينة، ثم انتقل منها إلى الشام بعد قتل عثمان، وأقام بها إلى أن مات، وقيل: نزل فلسطين، وهو أول من أسرج السِّراج في المسجد. روى عنه النبيِّ - ﷺ- قصة الدجال (٢) والجسّاسة في خطبة خطبها، فقال: «حدثني تميم الداري» وذكر القصة (٣) .\nوروى عنه عطاء بن يزيد الليثي، وعبد الله بن موهب، وسُليم بن عامر، وشرحبيل بن مسلم، وقبيصة بن ذؤيب.\nرقية: بضم الراء، وفتح القاف، وتشديد الياء تحتها نقطتان، وهي ابنته، ولم يولد له غيرها، قاله ابن عبد البر.\nوسُوْد: بضم السين المهملة، وسكون الواو ... (٤) ودراع: ... (٥) كذا\nوهانئ: بكسر النون والهمزة.\nونُمارة: بضم النون، وتخفيف الميم، وبالراء.\nولخم: بفتح اللام، وسكون الخاء المعجمة.\nوأُدد: بضم الهمزة، وفتح الدال المهملة الأولى.\nومَوْهَب: بفتح الميم، وسكون الواو، وفتح الهاء.\nوسُلَيم: ⦗٢٣٩⦘ بضم السين، وفتح اللام.\nوقَبِيصَة: بفتح القاف، وكسر الباء الموحدة، وبالصاد المهملة.\n_________\n(١) قال الحافظ الذهبي في \" سير أعلام النبلاء \" ٣ / ٨٤: وصح أن رسول الله ﷺ نازله إلى ثلاث ليال، ونهاه أن يقرأه في أقل من ثلاث، وهذا كان في الذي نزل من القرآن، ثم بعد هذا القول نزل ما بقي من القرآن فأقل مراتب النهي أن تكره تلاوة القرآن كله في أقل من ثلاث، فما فقه ولا تدبر من تلى في أقل من ذلك، ولو تلا ورتل في أسبوع، ولازم ذلك، لكان عملًا فاضلًا، فالدين يسر، فوالله إن ترتيل سبع القرآن في تهجد قيام الليل مع المحافظة على النوافل الراتبة، والضحى وتحية المسجد، مع الأذكار المأثورة الثابتة، والقول عند النوم واليقظة، ودبر المكتوبة والسحر، مع النظر في العلم النافع والاشتغال به مخلصًا لله، مع الأمر بالمعروف، وإرشاد الجاهل وتفهيمه، وزجر الفاسق، ونحو ذلك، مع أداء الفرائض في جماعة بخشوع وطمأنينة وانكسار وإيمان، مع أداء الواجب، واجتناب الكبائر، وكثرة الدعاء والاستغفار والصدقة وصلة الرحم، والتواضع، والإخلاص في جميع ذلك، لشغل عظيم جسيم، ولمقام أصحاب اليمين وأولياء الله المتقين، فإن سائر ذلك مطلوب. فمتى تشاغل العابد بختمة في كل يوم، فقد خالف الحنيفية السمحة، ولم ينهض بأكثر ما ذكرناه ولا تدبر ما يتلوه. اهـ.\n(٢) انظر الحديث رقم (٧٨٣٨) .\n(٣) وقد أفرد المقريزي سيرته في كتاب سماه \" الضوء الساري في سيرة تميم الداري \".\n(٤) بياض في م، خ مقداره كلمتين.\n(٥) بياض في م، خ مقداره نصف سطر تقريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٤٩) تهذيب الكمال (١/١٦٨)، تهذيب التهذيب (١/١١٣)، خلاصة تهذيب الكمال (١/١٤٥)، الكاشف (١/١٦٧)، تاريخ البخاري الكبير (١/١٥٠)، تاريخ البخاري الصغير (١/١٧٦)، الجرح والتعديل (١/٤٤٠)، أسد الغابة (١/٢٥٦)، طبقات ابن سعد (١/٣٤٣)، الوافي بالوفيات (١٠/٤٩٠٨)، صفوة الصفوة (١/٧٣٧)، تجريد أسماء الصحابة (١/٥٨)، أسماء الصحابة الرواة (ت١٢٩)، سير الأعلام (٢/٤٤٢)، الثقات (٣/٣٩) .","vol":"12","page":238},{"text":"<span data-type=\"title\" id=toc-2617>[٣٥٠] تميمة بنت وَهب</span>\nهي تميمة بنت وهب القُرَظَية، امرأة رفاعة القرظي، ويكنى أبوها أبا عبيد.\nلها ذكر في النشوز من كتاب النكاح (١) .\nالقرظية: بضم القاف، وفتح الراء، وكسر الظاء المعجمة.\n_________\n(١) انظر الحديث رقم (٩١١٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥٠) الاستيعاب (١٧٩٨)، تلقيح فهوم أهل الأثر (٣٢٧)، أسد الغابة (٧/٤٣- ٤٤)، تجريد أسماء الصحابة (٢/٢٥٣)، الإصابة (٤/٢٥٦) .","vol":"12","page":239},{"text":"<span data-type=\"title\" id=toc-2618>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-2619>[٣٥١] تميم بن طَرَفة</span>\nهو تميم بن طَرَفة الطَّائي، ويقال: المُسلي. تابعي من أهل الكوفة.\nسمع عَدي بن حاتم، وجابر بن سمرة.\nروى عنه سِمَاك بن حرْب، وعبد العزيز بن رُفيع. مات سنة أربع وتسعين وهي سنة الفقهاء. صالح الحديث.\nطرفة: بفتح الطاء المهملة، وفتح الراء، وبالفاء.\nوالمُسْلي: بضم الميم وسكون السين المهملة، وكسر اللام.\nورُفَيع: بضم الراء، وفتح الفاء، وسكون الياء، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥١) تهذيب الكمال (١/١٦٩)، تهذيب التهذيب (١/٥١٣)، تقريب التهذيب (١/١١٣)، خلاصة تهذيب الكمال (١/١٤٦)، الكاشف (١/١٦٨)، الثقات (٤/٨٥)، تاريخ البخاري الكبير (٢/١٥١)، الجرح والتعديل (٢/١٧٦٥)، الوافي بالوفيات (١٠/٤٠٩) .","vol":"12","page":239},{"text":"<span data-type=\"title\" id=toc-2620>[٣٥٢] تميم بن نُذَير</span>\nهو أبو قتادة، تميم بن نُذَيْر بن قُنْفُذ - ويقال: تميم بن الزبير - العدوي البصري من بني عدي بن عبد مناف. تابعي.\nسمع عمر بن الخطاب، وعمران بن حُصين.\nروى عنه محمد بن سيرين، وحُمَيد بن هلال، ومورق العجلي.\nنُذَيْر: بضم النون، وفتح الذال المعجمة، وسكون الياء.\nقُنفذ: بضم القاف، وسكون النون، وضم الفاء، وبالذال المعجمة.\nومُوَرِّق: بضم الميم، وفتح الواو، وتشديد الراء المكسورة، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥٢) التاريخ الكبير (٢/١٥١)، الجرح والتعديل (٢/٤٤١)، المؤتلف والمختلف للدارقطني (٢٢٥٨)، الوافي بالوفيات (١٠/٤٠٩) الإصابة (١/٨٨) تميم بن بدير.","vol":"12","page":239},{"text":"<span data-type=\"title\" id=toc-2621>[٣٥٣] توْبَة العنْبري</span>\nهو أبو الموزّع، توبة بن أبي الأسد، واسم أبي الأسد كَيْسان، العنبري البصري، ويقال: توبة بن أبي الموزع، وقيل: توبة بن أبي راشد، وهو جدّ عبّاس بن عبد العظيم العنبري.\n⦗٢٤٠⦘\nسمع الشعْبي، وعِكْرمة بن خالد، ونافعًا.\nسمع منه الثّوري، وشُعْبة. وعِدَاده في التابعين.\nالمُوَزِّع: بضم الميم، وفتح الواو، وتشديد الزاي المكسورة. وكَيْسان: بفتح الكاف، وسكون الياء تحتها نقطتان، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥٣) تهذيب التهذيب (١/٥١٥)، تقريب التهذيب (١/١١٤)، الجرح والتعديل (٢/٤٤٦)، مقدمة الفتح (٣٩٤)، الجمع بين الصحيحين (٢٤٤)، الثقات (٦/١٢٠) .","vol":"12","page":239},{"text":"<span data-type=\"title\" id=toc-2622>الفصل الثاني: في الكنى والألقاب والأبناء</span>\n<span data-type=\"title\" id=toc-2623>[٣٥٤] أبو تميم</span>\nهو أبو تميم، عبد الله بن مالك الجَيْشاني، بفتح الجيم، وسكون الياء تحتها نقطتان وبالشين المعجمة والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥٤) تهذيب الكمال (٢/٧٢٩، ٧٣٠)، تهذيب التهذيب (٥/٣٧٩، ٦٤٩)، تقريب التهذيب (١/٤٤٤، ٥٧٥)، الكاشف (٢/١٢٢)، تاريخ البخاري الكبير (٥/٢٠٤)، تاريخ البخاري الصغير (١/١٧٦)، الجرح والتعديل (٥/٧٩١، ٧٩٥)، ميزان الاعتدال (٢/٤٨٣، ٤٩٩)، لسان الميزان (٧/٢٦٨، ٢٦٩)، الوافي بالوفيات (١٧/٤١٨)، سير الأعلام (٤/٧١)، الثقات (٥/٤٩) .","vol":"12","page":240},{"text":"<span data-type=\"title\" id=toc-2624>[٣٥٥] أبو تَمِيمة</span>\nهو أبو تميمة، طريف بن مجالد الهُجَيمي البصري.\nطريف: بفتح الطاء المهملة، وكسر الراء وبالفاء.\nوالهُجَيمي: بضم الهاء، وفتح الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥٥) تهذيب الكمال (٢/٦٢٦)، تهذيب التهذيب (٥/١٢، ٢٠)، تقريب التهذيب (١/٣٧٨) (٢٠)، خلاصة تهذيب الكمال (٢/١٠)، الكاشف (٢/٤٢)، تاريخ البخاري الكبير (٤/٣٥٥)، الجرح والتعديل (٤/٢١٦٤)، الوافي بالوفيات (١٦/٤٣٤) والحاشية، الثقات (٤/٣٩٥) .","vol":"12","page":240},{"text":"<span data-type=\"title\" id=toc-2625>أبو التَيّاح</span>\nهو أبو التَّيِّاح يزيد بن حُمَيد الضُبَعي.\nالتَّيَّاح: بفتح التاء فوقها نقطتان وتشديد الياء تحتها نقطتان وبالحاء المهملة.\nوحميد: مصغر.\nوالضبعي: بضم الضاد المعجمة، وفتح الباء الموحدة وبالعين المهملة.","vol":"12","page":240},{"text":"<span data-type=\"title\" id=toc-2626>[٣٥٦] ابن تِعلى</span>\nهو عبيد بن تعلى: بتاء مكسورة فوقها نقطتان.\nسمع أبا أيوب الأنصاري.\nروى عنه بكير بن الأشج. حديثه في كتاب الجهاد (١) .\n_________\n(١) انظر الحديث رقم (١١٠١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥٦) تهذيب الكمال (٢/٨٩٤)، تهذيب التهذيب (٧/٦٠)، (١٢٢)، تقريب التهذيب (١/٤٥٢) خلاصة تهذيب الكمال (٢/٢٠١)، الكاشف (٢/٢٣٦)، تاريخ البخاري الكبير (٥/٤٤٣)، الجرح والتعديل (٥/١٨٦٦)، الثقات (٥/١٣٤) .","vol":"12","page":240},{"text":"<span data-type=\"title\" id=toc-2627>[٣٥٧] تُبَّع</span>\nتُبَّع: بضم التاء وتشديد الباء الموحدة وبالعين المهملة، هو لقب كل ملك من ملوك حمْيَر وهم التبابعة.\nوأول من سُمِّي به زيد بن عمرو بن أبرهة من ولد يشجب بن يعرب بن قحطان. وآخر التبابعة أبو كرب أسعد بن كَلْكِيكَرب وفيه خلاف كثير.\nيشْجُب: بالشين معجمة، وضم الجيم.\nويعْرُب: بالعين المهملة وضم الراء.\nوكَلْكِيْكَرِب: بفتح الكاف، وسكون اللام، وكسر الكاف الثانية، وسكون الياء تحتها نقطتان وفتح الكاف الثالثة وكسر الراء وبالباء الموحدة وبعضهم يبدل من الكاف الأولى ميمًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥٧) لسان العرب «تبع»: قال ابن منظور: والتبابعة: ملوك اليمن، واحدهم تبع، سموا بذلك لأنه يتبع بعضهم بعضا، كلما هلك واحد قام مقامه آخر تابعا له على مثل سيرته، وزادوا الهاء في التبابعة لإرادة النسب.","vol":"12","page":240},{"text":"<span data-type=\"title\" id=toc-2628>الفصل الثالث: في النسب</span>\n<span data-type=\"title\" id=toc-2629>[٣٥٨] التُّجِيبي</span>\nالتُّجِيبي: بضم التاء، وكسر الجيم، وبعد الياء باء موحدة.\nمنسوب إلى تُجيب بنت ثوبان بن سُلَيم بن رهاء بن مذحج، وهي أم عدي وسعد ابني أشرس بن شبيب بن السكون وقيل: السكن فمن كان من أولاد عدي وسعد فهو تجيبي غلب عليهم النسب إلى أُمِّهم.\nثَوْبان: بفتح الثاء المثلثة وسكون الواو وبالباء الموحدة.\nوسُلَيم: مصغر.\nورهاء: بفتح الرء وبالمد.\nوأشرس: بفتح الهمزة، وسكون الشين المعجمة، وبالراء المفتوحة وبالسين المهملة.\nوشَبِيْب: بفتح الشين المعجمة، وكسر الباء الموحدة، وبعدها ياء ساكنة بنقطتين تحتها ثم باء أخرى موحدة.\nوالسَكُون: بفتح السين المهملة، وضم الكاف وبالنون.\nوالسَكَن: بفتح السين وفتح الكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥٨) عجالة المبتدي (ص٣٠) اللباب في تهذيب الأنساب (١/٢٠٧) .","vol":"12","page":241},{"text":"<span data-type=\"title\" id=toc-2630>[٣٥٩] التُّرَاغمي</span>\nالتُّراغمي: بضم التاء وبالراء والغين المعجمة.\nمنسوب إلى تُرَاغم ... (١) بن ... (٢) وهم بطن من السكون بن أشرس بن كِندَة.\n_________\n(١) بياض في م مقداره كلمة.\n(٢) بياض في م، خ مقداره كلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٥٩) اللباب في تهذيب الأنساب (١/٢١١) .","vol":"12","page":241},{"text":"[]<span data-type=\"title\" id=toc-2631> الترمذي</span>\nالترمذي: بكسر التاء وبالذال المعجمة.\nمنسوب إلى ترمذ وهي مدينة مشهورة من وراء جيحون على شاطئه الشرقي ينسب إليها خلق كثير من العلماء والأئمة والحفّاظ.","vol":"12","page":241},{"text":"<span data-type=\"title\" id=toc-2632>[٣٦٠] الترْيَاقي</span>\nالترياقي: بسكون الراء وبالياء تحتها نقطتان، وبالقاف.\nمنسوب إلى ترياق وهي قرية من قرى هَرَاة (١) وممن ينسب إليها عبد العزيز بن محمد الترياقي.\n_________\n(١) انظر \" معجم البلدان \" ٢ / ٢٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦٠) اللباب في تهذيب الأنساب (١/٢١٤) .","vol":"12","page":241},{"text":"<span data-type=\"title\" id=toc-2633>[٣٦١] التَّغْلِبي</span>\nالتَّغلي: بفتح التاء، والغين المعجمة، وكسر اللام، وبالباء الموحدة.\nمنسوب إلى تَغلب بن وايل بن قاسط بن هنب بن أفصى بن دُعمي بن جديلة بن أسد بن ربيعة.\n⦗٢٤٢⦘\nوايل: بكسر الياء تحتها نقطتان.\nوقاسِط: بالقاف، وكسر السين المهملة.\nوهِنْب: بكسر الهاء، وسكون النون، وبالباء الموحدة.\nوأفصى: بفتح الهمزة، وسكون الفاء، وبالصاد المهملة.\nودُعْمِيّ: بضم الدال، وسكون العين المهملتين، وكسر الميم، وتشديد الياء.\nوجَدِيلة: بفتح الجيم وكسر الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦١) الأنساب للسمعاني (٤٥/ب) .","vol":"12","page":241},{"text":"<span data-type=\"title\" id=toc-2634>[٣٦٢] التَّميمي</span>\nالتَّميمي: منسوب إلى تميم بن مُرّ بن أُد بن طابخة بن إلياس بن مضر.\nمُرّ: ضد حلو.\nوأُدّ: بضم الهمزة وتشديد الدال المهملة.\nوطابِخَة: بكسر الباء الموحدة وبالخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦٢) روى عن أبي محمد عبد الجبار بن محمد بن عبد الله الجرامي المروزي، وأبي القاسم إِبراهيم بن علي، وغيرهما من الهرويين. روى عنه: أبو الفتح عبد الملك بن عبد الله الكروخي، وهو آخر من حدث عنه ببغداد وأبو جعفر حنبل بن علي بن الحسين الصوفي السجزي وغيره. مات الترياقي في شهر رمضان سنة (٤٨٣هـ) بهراه، ودفن بباب خسك. قاله أبو سعد - يعني السمعاني. وترجم له أيضا ابن العماد في شذرات الذهب (٤/٣٥٤) قاله محمود الأرناؤوط.","vol":"12","page":242},{"text":"[]<span data-type=\"title\" id=toc-2635> التَنْكُتي</span>\nالتنكَتي: بفتح التاء وسكون النون، وضم الكاف، وبعدها تاء أخرى، منسوب إلى تَنْكُت من بلاد التُّرك (١) التي يجلب منها المسك.\n_________\n(١) انظر \" معجم البلدان \" ٢ / ٥٠.","vol":"12","page":242},{"text":"[]<span data-type=\"title\" id=toc-2636> التَّيمي</span>\nالتَّيمي: منسوب إلى تيم وهم جماعة في العرب.\nمنهم تَيْم قُريش وهو تيم بن مُرّةَ بن كعب بن لؤي بن غالب، ومنهم تيم بن عبد مناة بن أُدّ بن طابخة وهم تيم الرباب، ومنهم تيم بن اللات بن ثعلبة بن ربيعة الفرس، وكلهم ينسب إليه.\nتيمي: وقد يُنسب إلى تيم الرِّباب تيمري وإلى تيم اللات تيملي، فأما تيم قريش فلا يقال فيه إلا تيمي.\nالرِّباب: بكسر الراء وتخفيف الباء الموحدة الأولى.","vol":"12","page":242},{"text":"<span data-type=\"title\" id=toc-2637>حرف الثاء</span>\nويشتمل على ثلاثة فصول<span data-type=\"title\" id=toc-2638> الفصل الأول: في الأسماء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2639>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-2640>[٣٦٣] ثابتُ بنُ الدَّحْدَاح</span>\nهو أبو الدَّحْداح ثابت بن الدَّحداح، وقيل: ابن الدَّحدَاحَة بن نُعَيم بن غنْم بن إياس الأنصاري. شهد أحدًا وقتل بها شهيدًا طعنه خالد بن الوليد برمح فأنفذه، وقيل: إنه مات على فراشه مرجعَ النبيِّ - ﷺ- من الحُديبية. له ذكر في تشييع الجنازة في كتاب الموت (١) .\nالدَّحداح: بفتح الدَّالين المهملتين وسكون الحاء المهملة الأولى.\nونُعَيم: بضم النون وفتح العين المهملة.\nوغَنْم: بفتح الغين المعجمة وسكون النون.\nوإياس: بكسر الهمزة، وتخفيف الياء تحتها نقطتان، وبالسين المهملة.\n_________\n(١) انظر الحديث رقم (٨٦١٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦٣) تاريخ الصحابة (٢٧١)، الاستيعاب (٢٠٣)، تلقيح فهوم أهل الأثر (١٧٠)، أسد الغابة (١/٢٦٧)، تجريد أسماء الصحابة (١/٦١)، الوافي بالوفيات (١٠/٤٥٣ - ٤٥٤)، والإصابة (١/١٩١) .","vol":"12","page":245},{"text":"<span data-type=\"title\" id=toc-2641>[٣٦٤] ثابت بن الضَّحَّاك</span>\nهو أبو زَيد ثابت بن الضحَّاك بن أُميَّة بن ثعلبة بن جُشَم بن مالك بن سالم بن عمْرو بن عوْف بن الخزرج الأنصاري الخزرجي. كان رديف رسول الله - ﷺ- يوم الخندق ودليله إلى حمراء الأسد، وكان ممن بايع تحت الشجرة بيْعة الرضوان وهو صغير، ومات في فتنة ابن الزُّبير (١) . ⦗٢٤٦⦘\nروى عنه أبو قلابة.\nأُمَيّةُ: بضم الهمزة، وفتح الميم، وتشديد الياء.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\n_________\n(١) هناك في الصحابة أيضًا ثابت بن الضحاك بن خليفة بن ثعلبة بن عدي الأنصاري الأوسي الأشهلي أبو زيد المدني، سكن البصرة وهو ممن بايع تحت الشجرة، وكان رديف رسول الله ﷺ يوم الخندق ودليله إلى حمراء الأسد، قال المزي في \" التهذيب \" ٤ / ٣٦١: وقد خلط غير واحد إحدى هاتين الترجمتين بالأخرى وجعلوهما لرجل واحد، فحصل في كلامهم تخليط قبيح وتناقض شنيع، فزعموا أنه كان ممن بايع تحت الشجرة، وأن النبي ﷺ أردفه يوم الخندق، وأنه كان دليله إلى حمراء الأسد، ثم زعموا أنه ولد سنة ثلاث من الهجرة، ثم قالوا: إنه توفي سنة خمس وأربعين، قالوا: ويقال: إنه مات في فتنة ابن الزبير. وفي هذا الكلام من التناقض ما لا يخفى على من له أدنى بصر بهذا الشأن، فإن يوم الخندق كان على ما حكاه البخاري عن موسى بن عقبة في شوال سنة أربع من الهجرة، وكانت بيعة الرضوان ⦗٢٤٦⦘ تحت الشجرة سنة ست من الهجرة، وقد ثبت في الصحيحين أن ثابت بن الضحاك ممن بايع تحت الشجرة، فكيف يبايع في هذا التاريخ من ولد سنة ثلاث من الهجرة؟ أم كيف يكون دليلًا من لم يبلغ سن التمييز؟ أم كيف يقع الاختلاف المتباين في وفاة رجل معروف الدار، معروف الأصحاب؟ وإنما حصل هذا التخليط، حين لفقوا بين الإسمين، وجمعوا بين الترجمتين، ولو سكت من لا يدري لاستراح وأراح وقل الخطأ، وكثر الصواب. اهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦٤) تهذيب الكمال (١/١٧٢)، تهذيب التهذيب (٢/٩)، تقريب التهذيب (١/١١٦)، طبقات ابن سعد (٣/٤٨٦) .","vol":"12","page":245},{"text":"<span data-type=\"title\" id=toc-2642>[٣٦٥] ثابت بن قَيس</span>\nهو أبو أحمد. ويقال: أبو عبد الرحمن ثابت بن قيس بن شَمَّاس بن مالك بن امرئ القيس بن مالك بن ثعلبة بن كعب بن الخزرج الأنصاري الخزرجي، وقيل في نسبه غير ذلك. شهد أُحدًا وما بعدها من المشاهد، وكان من أكابر الصحابة وأعلام الأنصار، شهد له النبي - ﷺ- بالجنّة. وكان خطيب رسول الله وخطيب الأنصار. واستشهد يوم اليمَامة سنة اثنتي عشرة.\nروى عنه أنس بن مالك، ومحمد، وإسماعيل، وقيس بنوه.\nشمَّاس: بفتح الشين المعجمة، وتشديد الميم، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦٥) تهذيب الكمال (٤/٣٦٨)، تهذيب التهذيب (٢/١٢)، تقريب التهذيب (١/١١٦، ١١١٧)، خلاصة تهذيب الكمال (١/١٥٠)، الكاشف (١/١٧١)، تاريخ البخاري الكبير (٥/١٦٧)، تاريخ البخاري الصغير (١/١٥٠)، الجرح والتعديل (٢/٤٥٦)، أسد الغابة (١/٢٧٣)، تجريد أسماء الصحابة (١/٦٤)، الاستيعاب (١/٢٠٠)، الإصابة (١/٣٩٥)، رجال الصحيحين (٢٥٤)، الوافي بالوفيات (١٠/٤٥٤)، سير الأعلام (١/٣٠٨)، البداية والنهاية (٥/٣٤٢)، الثقات (٣/٤٣) .","vol":"12","page":246},{"text":"<span data-type=\"title\" id=toc-2643>[٣٦٦] ثابتُ بن النّعْمَان</span>\nهو أبو حَبَّة ثابت بن النّعمان بن أميّة بن امرئ القيس بن ثعلبة بن عمرو بن عوف بن مالك بن الأوس الأنصاري البدري. ويقال: اسم أبي حبّة عمرو بن ثابت. وقيل: اسمه زيد. وفي كنيته واسمه خلاف كثير. ذكره ابن إسحاق في من شهد بدرًا فذكره بكنيته ولم يسمّه.\nوحبَّة: بفتح الحاء المهملة، وتشديد الباء الموحدة، وقيل: هو بالنون، وقيل: بالياء تحتها نقطتان، والأول أكثر، قتل يوم أحد شهيدًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦٦) الاستيعاب (١٦٢٨ - ١٦٢٩)، أسد الغابة (١/٢٧٧ - ٢٧٨)، تجريد أسماء الصحابة (١/٦٥)، الوافي بالوفيات (٤٥٥)، الإصابة (١/١٩٦) .","vol":"12","page":246},{"text":"<span data-type=\"title\" id=toc-2644>[٣٦٧] ثابت بن وَدِيعة</span>\nهو أبو سعد ثابت بن وديعة، وقيل: ثابت بن يزيد بن وديعة الأنصاري. نزل الكوفة وحديثه فيهم.\nروى عنه البراء بن عازب، وزيد بن وهب، وعامر بن سعد البَجلي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦٧) تهذيب التهذيب (٢/١٧)، تقريب التهذيب (١/١١٧)، تاريخ البخاري الكبير (٢/١٧٠)، الجرح والتعديل (٢/٤٥٩)، الثقات (٣/٤٣)، أسماء الصحابة الرواة (ت٤٥٠)، تنقيح المقال (٢٥٥٢) .","vol":"12","page":246},{"text":"<span data-type=\"title\" id=toc-2645>[٣٦٨] ثعلبة بن زَهدْم</span>\nهو ثَعْلبةُ بن زَهْدَم التميمي الحنْظلي. قال الثَّوْري: له صحبة. وقال البخاري: لا تصح صحبته.\nوروى عن نفر من الصحابة. ⦗٢٤٧⦘\nروى عنه الأسود بن هلال.\nزَهْدَم: بفتح الزاي، وسكون الهاء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦٨) الطبقات لخليفة (ص٤٦)، التاريخ الكبير (٢/١٧٣ - ١٧٤)، الجرح والتعديل (٢/٤٦٣)، تاريخ الصحابة (٥٥)، الاستيعاب (٢١١)، تلقيح فهوم أهل الأثر (١٧١)، أسد الغابة (١/٢٨٦) تهذيب الكمال (٤/٣٩١ - ٣٩٢) تجريد أسماء الصحابة (١/٦٧)، تجريد أسماء الصحابة (١/٦٥)، الخلاصة (١/١٥٢)، تهذيب التهذيب (٢/٢٢-٢٣)، الإصابة (١/١٩٩) .","vol":"12","page":246},{"text":"<span data-type=\"title\" id=toc-2646>[٣٦٩] ثعلبة بن أبي مالك</span>\nهو أبو مالك، ويقال: أبو يحيى ثعلبة بن أبي مالك، واسم أبي مالك عبد الله بن سام القُرَظي المدني، ويقال: إنه من كِندَة. قدم أبوه أبو مالك من اليمن على دين اليهود، فتزوّج امرأة من بني قُرَيظة، وهو إمام مسجد بني قريظة. يقال: إنّه رأى النبيَّ - ﷺ- ولم يرو عنه شيئًا. وقد روى عن نفر من الصحابة.\nروى عنه الزّهري.\nسام: بالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٦٩) تاريخ ابن معين (٢/٧٧)، الطبقات لخليفة (ص٢٥٥)، التاريخ الكبير (٢/١٧٤)، الجرح والتعديل (٢/٤٦٣)، الاستيعاب (٢١٢)، أسد الغابة (٢٩٢)، تهذيب الأسماء واللغات (١/١٤٠) تهذيب الكمال (٤/٣٩٧ - ٣٩٨)، تجريد أسماء الصحابة (١/٦٩)، الخلاصة (١/١٥٢)، تهذيب التهذيب (٢/٢٥)، الإصابة (١/٢٠١) .","vol":"12","page":247},{"text":"<span data-type=\"title\" id=toc-2647>[٣٧٠] ثُمَامَة بن أُثال</span>\nهو ثُمَامة بن أُثال بن النُّعمان الحنفي، سيد أهل اليمامة. كان أُسر فأطلقه النَّبيُّ - ﷺ-، فمضى وغسل ثيابه، ثم أتى النبيَّ - ﷺ- فأسلمَ وحَسُن إسلامُه.\nروى عنه أبو هريرة وابنُ عَبَّاس.\nثُمَامَةُ: بضم الثاء وتخفيف الميمين.\nوأُثال: بضم الهمزة، وتخفيف الثاء المثلثة، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧٠) الجرح والتعديل (٢/٤٦٥)، الاستيعاب (٢١٣)، تلقيح فهوم أهل الأثر (١٧١)، أسد الغابة (١/٢٩٤ - ٢٩٥)، تهذيب الأسماء واللغات (١/١٤٠)، تجريد أسماء الصحابة (١/٦٩)، الإصابة (١/٢٠٣)، إعلام السائلين عن كتب سيد المرسلين (١٤٢- ١٤٣) الطبعة الثانية.","vol":"12","page":247},{"text":"<span data-type=\"title\" id=toc-2648>[٣٧١] ثَوْباَن</span>\nهو أبو عبد الله، ويقال: أبو عبد الرحمن ثَوْبان بن بُجْدُد، وقيل: ابن جحدر من السراة. والسراة موضع بين مكة واليمن. وقيل: إنَّه من حمير، وقيل: إنه حكمي من حكم بن سعد العَشِيْرة أصابه سباء فاشتراه رسولُ الله - ﷺ- فأعتقه، ولم يزل معه سفرًا وحضرًا إلى أن توفي النبي - ﷺ-، فخرج إلى الشام فنزل الرملة، ثم انتقل إلى حمص وتوفي بها سنة أربع وخمسين.\nروى عنه شدَّاد بن أوس، وجبير بن نُفَير، وأبو الأشْعث الصَنْعاني، ومعدان بن طلحة، وأبو إدريس الخولاني.\nثَوبان: بفتح الثاء وبالباء الموحدة.\nوبُجْدُد: بضم الباء الموحدة، وسكون الجيم، وضم الدال المهملة الأولى.\nوجَحْدَر: بفتح الجيم وسكون الحاء المهملة.\nوجُبَيْر ونُفير: بضم الجيم والنون، وفتح الباء والفاء.\nوالأَشعث: بالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧١) تهذيب الكمال (١/١٧٦، ٤/٤١٣)، تهذيب التهذيب (٢/٣١)، تقريب التهذيب (١/١٢٠)، الكاشف (١/١٧٥)، تاريخ البخاري الكبير (٢/١٨١)، الجرح والتعديل (٢/٤٦٩)، أسد الغابة (١/٢٩٦)، تجريد أسماء الصحابة (١/٤١٣)، الوافي بالوفيات (١١/٢١)، حلية الأولياء (١/٣٥٠)، سير الأعلام (٣/١٥)، الثقات (٣/٤٨)، أسماء الصحابة الرواة (ت٣٤) .","vol":"12","page":247},{"text":"<span data-type=\"title\" id=toc-2649>[٣٧٢] ثُوَيبة</span>\nهي ثُوَيبة مولاة أبي لهب بن عبد المطلب. أرضعت النبيَّ - ﷺ-، وقد اختلف في إسلامها.\n⦗٢٤٨⦘\nثويبة: بضم الثاء المثلثة، وفتح الواو، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧٢) المؤتلف والمختلف للدارقطني (٢٤٠ - ٢٤١)، تلقيح فهوم أهل الأثر (٣٢٨)، وأسد الغابة (٧/٤٦)، تجريد أسماء الصحابة (٢/٢٥٣)، الإصابة (٤/٢٥٧- ٢٥٨) .","vol":"12","page":247},{"text":"<span data-type=\"title\" id=toc-2650>الفرع الثاني: في التابعين وغيرهم</span>\n[]<span data-type=\"title\" id=toc-2651> ثابت البُناني</span>\nهو أبو محمد ثابت بن أسْلم البُنَاني. تابعي من أعلام أهل البصرة وثقاتهم. اشتهر بالرواية عن أنس بن مالك وصحبه أربعين سنة.\nوروى عن ابن عمر، وابن الزُّبير وغيرهما.\nروى عنه: شعبةُ، وحمّاد بن سَلَمة، وحمّاد بن زَيد.\nمات سنة ثلاث وعشرين ومائة، وقيل: سنة سبع وعشرين، وله ست وثمانون سنة.\nالبُنَاني: بضم الباء الموحدة، وتخفيف النون الأولى.","vol":"12","page":248},{"text":"<span data-type=\"title\" id=toc-2652>[٣٧٣] ثابت بن أبي صَفيَّة</span>\nهو أبو حمزة ثابت بن أبي صَفيَّةَ، واسم أبي صفية دينار الثُّمَالي، وثمالة من الأزد. ويقال: هو مولى المهلَّب بن أبي صُفْرَة، وهو كوفي.\nسمع محمد بن علي الباقر.\nروى عنه وكيع، وابن عيَيْنَةَ.\nمات سنة ثمان وأربعين ومائة. قالوا: كان ضعيفًا كثير الوهم في الأخبار.\nالثُّمَالي: بضم الثاء المثلثة، وتخفيف الميم.\nوالبَاقِر: بالباء الموحدة، وكسر القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧٣) تاريخ ابن معين (٢/٦٩)، التاريخ الكبير (٢/١٦٥)، الجرح والتعديل (٢/٤٥٠) تهذيب الكمال (٤/٣٥٧- ٣٥٩)، الوافي بالوفيات (١٠/٤٦١)، والخلاصة (١/١٤٨ - ١٤٩)، تهذيب التهذيب (٢/٧-٨) .","vol":"12","page":248},{"text":"<span data-type=\"title\" id=toc-2653>[٣٧٤] ثابت بن عُمَارَة</span>\nهو ثابت بن عُمَارَة الحنفي من أهل البصرة.\nسمع غنيم بن قيس.\nروى عنه وكيع، ويحيى بن سعيد القطان، وهو حسن الحديث.\nعُمارة: بضم العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧٤) تهذيب الكمال (١/١٧٢)، تهذيب التهذيب (٢/١١)، تقريب التهذيب (١/١١٦)، خلاصة تهذيب الكمال (١/١٤٩)، الكاشف (١/١٧١)، تاريخ البخاري الكبير (٢/١٦٦)، الجرح والتعديل (١/١٣٥، ٢/١٨٣٥)، ميزان الاعتدال (١/٣٦٥)، لسان الميزان (٧/١٨٧)، الوافي بالوفيات (١٠/٤٦٣)، الثقات (٦/١٢٧) .","vol":"12","page":248},{"text":"<span data-type=\"title\" id=toc-2654>[٣٧٥] ثابت بن عِيَاض</span>\nهو ثابت بن عِياض الأَحْنَف ويقال له أيضًا: الأَعْرَج، مولى عُمر بن عبد الرحمن بن زيد بن الخطاب. من أهل المدينة حديثه في الحجازيين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧٥) تهذيب الكمال (١/١٧٢)، تهذيب التهذيب (٢/١١)، تقريب التهذيب (١/١١٦)، خلاصة تهذيب الكمال (١/١٤٩)، الكاشف (١/١٧١)، تاريخ البخاري الكبير (٢/١٦٠)، الجرح والتعديل (٢/١٨٣٣)، الوافي بالوفيات (١٠/٤٦٢)، الثقات (٤/٩٣) .","vol":"12","page":248},{"text":"<span data-type=\"title\" id=toc-2655>[٣٧٦] ثابت بن موسى</span>\nهو ثابت بن موسى الزّاهد. له ذكر في طبقات المجروحين (١) . ⦗٢٤٩⦘\nروى عن شرِيك بن عبد الله القاضي، وهو مشهور بالصلاح والعِبادة إلا أنه لم يتفرَّغْ لحفظ الحديث وضبطه.\n_________\n(١) ١ / ١٤٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧٦) تاريخ خليفة (٤٣٦)، الجرح والتعديل (٢/٤٥٨) تهذيب الكمال (٤/٣٧٧- ٣٧٩)، الوافي بالوفيات (١٠/٤٦٢)، الخلاصة (١/١٥١)، تهذيب التهذيب (٢/١٥ - ١٦) .","vol":"12","page":248},{"text":"<span data-type=\"title\" id=toc-2656>[٣٧٧] ثَعْلَبة بن ضُبَيْعةَ</span>\nهو ثعلبة بن ضُبَيْعة.\nروى عن حذيفة بن اليمان. حديثه في الفتن (١) ذكره الحازمي في حرف الضاد ضُبيعة بن الحُصين (٢)، وقال: وقد يُخْتَلَفُ في اسمه، والصحيح ما ذكرناه، يعني ضُبَيْعَة. وهو تابعي غزير الحديث.\nروى عنه أبو بُرْدَة.\nضُبَيْعَة: بضم الضاد المعجمة، وفتح الباء الموحدة، وسكون الباء.\nوالحُصَيْن: بضم الحاء، وفتح الصاد المهملتين، وبالنون.\n_________\n(١) انظر الحديث رقم (٧٤٧٠) .\n(٢) في م: ضبعة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧٧) تهذيب الكمال (١/١٧٤)، تهذيب التهذيب (٢/٢٤)، تقريب التهذيب (١/١١٨)، الكاشف (١/١٧٣)، تاريخ البخاري الكبير (٢/٣٤٣)، الجرح والتعديل (١/٤٦٣، ٢/١٨٧٨)، الوافي بالوفيات (١١/٩)، الثقات (٤/٩٩) .","vol":"12","page":249},{"text":"<span data-type=\"title\" id=toc-2657>[٣٧٨] ثُمامَة بن حَزْن</span>\nهو ثُمَامةَ بن حزْن القُشَيْري. يعد في الطبقة الثانية من التابعين. حديثه عند البصريين.\nرأى عمر، وابنه عبد الله، وأبا الدَّرْدَاء. وسمع عائشة.\nروى عنه الأسود بن شَيْبَان البَصْري والجُرَيْرِي.\nحزن: بفتح الحاء المهملة، وسكون الزاي، وبالنون.\nوالجُرَيرِي: بضم الجيم، وفتح الراء الأولى، وكسر الثانية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧٨) تهذيب الكمال (١/١٧٥)، تهذيب التهذيب (٢/٢٧)، تقريب التهذيب (١/١١٩)، خلاصة تهذيب الكمال (١/١٥٣)، الكاشف (١/١٧٤)، تاريخ البخاري الكبير (٢/١٧٦)، الجرح والتعديل (٢/١٨٩١)، الوافي بالوفيات (١١/١٨)، الثقات (٤/٩٤) .","vol":"12","page":249},{"text":"<span data-type=\"title\" id=toc-2658>[٣٧٩] ثُمَامَةُ بن شُفَيّ</span>\nهو أبو علي، ثُمَامة بن شُفيّ الهمْدَاني الأَصْبَحي. تابعي عداده في أهل مصر.\nسمع فضالة بن عبيد.\nروى عنه عمرو بن الحارث ومحمد بن إسحاق.\nشُفَيّ: بضم الشين المعجمة، وفتح الفاء، وتشديد الياء.\nالأَصْبَحي: بفتح الهمزة، وسكون الصاد المهملة، وفتح الباء الموحدة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٧٩) التاريخ الكبير (٢/١٧٧)، الجرح والتعديل (٢/٤٦٦)، مشاهير علماء الأمصار (١٢٠)، المؤتلف والمختلف للدارقطني (١٣٦٣)،تهذيب الكمال (٤/٤٠٤، ٤٠٥)، الخلاصة (١/١٥٣)،تهذيب (٢/٢٨) .","vol":"12","page":249},{"text":"<span data-type=\"title\" id=toc-2659>[٣٨٠] ثمَامَةُ بن عبد الله</span>\nهو ثُمَامَة بن عبد الله بن أَنس بن مالك الأنصاري، قاضي البصرة. تابعي سمع جده أنسًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨٠) تهذيب الكمال (١/١٧٥)، تهذيب التهذيب (٢/٢٨)، تقريب التهذيب (١/١٢٠)، خلاصة تهذيب الكمال (١/١٥٤)، الكاشف (١/١٧٤)، تاريخ البخاري الكبير (٢/١٧٧)، الجرح والتعديل (١/٤٦٦، ٢/١٨٩٣)، ميزان الاعتدال (١/٣٧٢)، مقدمة الفتح (٣٩٤)، الوافي بالوفيات (١١/١٩)، سير الأعلام (٥/٢٠٤)، الثقات (٤/٩٦) .","vol":"12","page":250},{"text":"<span data-type=\"title\" id=toc-2660>[٣٨١] ثوْر بن زَيْد</span>\nهو ثَوْر بن زَيْد الديلي المدني.\nسمع عِكْرمة، وأبا الغَيْث. روى عن ابن عبَّاس مرسلًا.\nروى عنه مالك بن أنس، وسليمان بن بلال، وعبد العزيز بن محمد.\nمات سنة خمس وثلاثين ومائة. الغيث: المطر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨١) تهذيب الكمال (١/١٧٦)، تهذيب التهذيب (٢/٣١)، تقريب التهذيب (١/١٢٠)، خلاصة تهذيب الكمال (١/١٥٤)، الكاشف (١/١٧٥)، تاريخ البخاري الكبير (٢/٨١)، الجرح والتعديل (٢/١٩٠٣، ١/٤٦٨)، ميزان الاعتدال (١/٣٧٣)، لسان الميزان (٧/١٨٨)، الوافي بالوفيات (١١/٢٥)، مقدمة الفتح (٣٩٤)، البداية والنهاية (١٠/١١١)، الثقات (٦/١٢٨) .","vol":"12","page":250},{"text":"<span data-type=\"title\" id=toc-2661>[٣٨٢] ثور بن يزيد</span>\nهو أبو خالد، ثوْر بن يزيد الكلاعي الشَّامي، حمصي.\nسمع خالد بن مَعْدَان.\nروى عنه الثَّوْري، ويحيى بن سعيد.\nمات سنة خمس وخمسين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨٢) تهذيب الكمال (١/١٧٦)، تهذيب التهذيب (٢/٣٣)، تقريب التهذيب (١/١٢١)، خلاصة تهذيب الكمال (١/١٥٤)، الكاشف (١/١٧٥)، تاريخ البخاري الكبير (٢/١٨١)، تاريخ البخاري الصغير (٢/٩٩، ١٠٠)، الجرح والتعديل (٢/١٩٠٤)، ميزان الاعتدال (١/٩٧٤)، لسان الميزان (٧/١٨٨)، الوافي بالوفيات (١١/٢٥)، البداية والنهاية (١٠/١١١)، مقدمة الفتح (٣٩٤)، سير الأعلام (٦/٣٤٤)، الثقات (٦/١٢٩) .","vol":"12","page":250},{"text":"[٣٨٣] ثُور بن أبي فاخِتَة\nهو أبو الجهْم، ثُور بن أبي فاخِتَة، واسم أبي فاختَة سعيد بن علاقة، مولى أم هانئ بنت أبي طالب، وقيل: مولى جَعْدَة بن هبيرة المخزومي.\nروى عن أبيه.\nروى عنه الثوري، وإسرائيل.\nفاخِتَة: بالفاء، والخاء المعجمة، والتاء فوقها نقطتان.\nوَجعْدَة: بفتح الجيم، وسكون العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨٣) تهذيب الكمال (١/١٧٨)، تهذيب التهذيب (٢/٣٦)، تقريب التهذيب (١/١٢١)، خلاصة تهذيب الكمال (١/١٠٥)، الكاشف (١/١٧٥)، تاريخ البخاري الكبير (٢/١٨)، تاريخ البخاري الصغير (١/٢٧٥)، الجرح والتعديل (٢/١٩٢٠)، ميزان الاعتدال (١/٣٧٥)، ميزان الاعتدال (٧/١٨٨)، الوافي بالوفيات (١١/٢٦)، طبقات ابن سعد (٦/٣٢٦) .","vol":"12","page":250},{"text":"<span data-type=\"title\" id=toc-2663>الفصل الثاني: في الكنى والأبناء</span>\n<span data-type=\"title\" id=toc-2664>[٣٨٤] أبو ثَعْلَبَة</span>\nهو أبو ثعْلَبة جُرْهُم بن ناشب الخُشَني، صحابي.\nجُرْهُم: بضم الجيم، وسكون الراء، وضم الهاء.\nوناشب: بالنون، والشين المعجمة، والباء الموحدة.\nوالخُشَني: بضم الخاء المعجمة، وفتح الشين المعجمة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨٤) الاستيعاب (٤/١٦١٨)، أسد الغابة (٦/٤٤ -٤٥)، سير الأعلام (٢/٥٦٧ - ٥٧١) الإشارة (ص٤٧)، شذرات الذهب (١/٣١٣) .","vol":"12","page":250},{"text":"<span data-type=\"title\" id=toc-2665>[٣٨٥] أبو ثُمَامَة الحَنَّاط</span>\nهو أبو ثُمَامَة الحنَّاط، ويقال: القَمّاح. تابعي.\nروى عن كعب بن عُجْرة. ⦗٢٥١⦘\nروى عنه سعيد المُقْبري.\nالحنَّاط: بفتح الحاء المهملة، وتشديد النون، وبالطاء المهملة.\nوالقمَّاح: بفتح القاف، وتشديد الميم، وبالحاء المهملة.\nوعُجْرَة: بضم العين، وسكون الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨٥) تهذيب (١٢/٥١ رقم ٢٠٠)، تقريب (٢/٤٠٤)، الثقات لابن حبان (٥/٥٦٦) الميزان (٤/٧٣٥) تهذيب الكمال (١٥٩١) الإكمال (١/٣٩٩)، الجرح والتعديل (٩/٣٥١)، التاريخ الكبير (٩/١٧)، لسان الميزان (٧/٤٥٦)، المغني (٧٣٦٧) .","vol":"12","page":250},{"text":"<span data-type=\"title\" id=toc-2666>[٣٨٦] أبو ثُمَامَة</span>\nهو أبو ثُمَامَة عمْرو بن مالك. جاهلي له ذِكر في حديث الكسوف (١) عن جابر، أخرجه مسلم وذكر أنَّه الذي رآه النبيُّ - ﷺ- يجرُّ قُصْبَهُ في النار. هكذا جاء في هذه الرواية والمعروف في باقي الروايات أنه عمْرو بن لُحيّ، [[ولحي]] هو ربيعة بن حارثة، وعمرو هو أبو خُزَاعَةَ.\n_________\n(١) انظر الحديث رقم (٤٢٧٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨٦) راجع الحديث رقم (٤٢٧٠) .","vol":"12","page":251},{"text":"[]<span data-type=\"title\" id=toc-2667> بنو ثَعْلَبة</span>\nهم بنو ثعلبة بن يَرْبُوع بن حَنْظَلة بن مالك بن زيد مَناة بن تميم.","vol":"12","page":251},{"text":"<span data-type=\"title\" id=toc-2668>الفصل الثالث: في الأنساب</span>\n<span data-type=\"title\" id=toc-2669>[٣٨٧] الثَّعْلَبِي</span>\nالثَّعْلَبي: منسوب إلى ثَعْلَبة بن سعْد بن ذُبيَان بن بَغِيض بن رَيْث بن غطَفان.\nوإلى ثعْلَبة بن ثوْر بن هُذْمَة بن لاطِم بن عثمان بن عمرو بن أُد بن طابِخَة.\nوإلى ثعلبة بن يَرْبُوع بن حَنظَلةَ بن مالك بن زَيْد مَنَاة بن تميم.\nوإلى ثعلبة بن عدي بن فزارة قليلًا.\nبَغِيض: بفتح الباء الموحدة، وكسر الغين المعجمة، وبالضاد المعجمة.\nورَيْث: بفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nوهُذْمَة: بضم الهاء، وسكون الذال المعجمة.\nولاطم: بالطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨٧) الأنساب (١١٥/أ)، عجالة المبتدي (٣٤)، اللباب (١/٢٣٧ - ٢٣٩) .","vol":"12","page":251},{"text":"<span data-type=\"title\" id=toc-2670>[٣٨٨] الثَّقَفِي</span>\nمنسوب إلى ثقيف، واسمه عمرو بن مُنَبِّه بن بكر بن هوازِن بن منْصور بن عِكْرمة بن خَصَفَة بن قيس بن عَيْلان، وثقيف لقب، وقيل: اسمه قِسي، وقيل: قسي لقب أيضًا، وفيه خلاف غير هذا.\nمُنَبِّه: بضم الميم، وفتح النون، وتشديد الباء الموحدة، وكسرها،\nوخَصفَة: بفتح الخاء المعجمة، وفتح الصاد المهملة، وبالفاء.\nوقَسِيّ: بفتح القاف، وكسر السين المهملة وتخفيفها، وتشديد الياء.\nوممن يطلق عليه نسب الثقفي ولا يذكر اسمه غالبًا:\nعبد الوهاب بن عبد المجيد بن الصَّلْت. وسيرد في حرف العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨٨) الأنساب (١١٥/ب)، عجالة المبتدي (٣٤)، اللباب (١/٢٤٠ - ٢٤١) .","vol":"12","page":251},{"text":"<span data-type=\"title\" id=toc-2671>[٣٨٩] الثُّمالي</span>\nالثُّمالي: بضم الثاء، وتخفيف الميم. منسوب إلى ثُمالَة، وهو عوف بن أسلم بن أَحْجِن بن كَعْب بن الحارِث من بني نضر بن الأزد. وقيل: هو ثُمالةَ بن لهب بن قَطَن بن كَعْب بن عبد الله بن مالك بن نضر بن الأزْد. والأول أصح.\nأَحْجَن: بفتح الهمزة، وسكون الحاء المهملة، وفتح الجيم، وبالنون.\nولِهب: بكسر اللام، وسكون الهاء، وبالباء الموحدة.\nوقَطَن: بفتح القاف، وفتح الطاء المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٨٩) الأنساب (١١٦/أ - ب)، عجالة المبتدي (٣٥)، اللباب (١/٢٤١ - ٢٤٢) .","vol":"12","page":252},{"text":"<span data-type=\"title\" id=toc-2672>[٣٩٠] الثَّوْرِي</span>\nالثَّوْرِي: منسوب إلى ثَوْر: وَثَوْرُ في العرب جماعة. منهم ثَوْرُ بن عَبْدِ مَنَاةِ بن أُدّ بن طابخة. ومنهم ثور هَمْدَان، وهو من ولد صَعْبِ بن دَوْمَان بن بَكِير من هَمْدَان. ومنهم ثوْرُ أطْحَل. فمن الأول: الربيع بن خُثَيْم، وسُفْيَان الثوري.\nودَوْمان: بفتح الدال المهملة، وسكون الواو، وبالنون.\nوبَكِير: بفتح الباء الموحدة، وكسر الكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩٠) الأنساب (١١٧/أ - ب)، عجالة المبتدي (٣٦)، اللباب (١/٢٤٤ - ٢٤٥) .","vol":"12","page":252},{"text":"<span data-type=\"title\" id=toc-2673>حرف الجيم</span>\nويشتمل على ثلاثة فصول\n<span data-type=\"title\" id=toc-2674>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-2675>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-2676>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-2677>[٣٩١] جابِر بن سُلَيْم</span>\nهو أبو جُريْ جابر بن سُلَيْم، ويقال: سُلَيْم بن جابر، والأول أكثر. قال البخاري: أصحُّ شيء عندنا في اسم أبي جُرَي الهُجَيْمي جابر بن سُلَيْم. وهو تميمي نزل البصرة. وحديثه عندهم، وهو من المُقِلّين، لا يعرف له كثير رواية.\nروى عنه محمد بن سيرين وأبو تميمة الهُجَيمي.\nجُرَي: بضم الجيم، وفتح الراء، وتشديد الياء.\nوسُلَيْم: مصغر.\nوالهُجَيْمي: بضم الهاء، وفتح الجيم، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩١) تهذيب الكمال (١/١٧٨)، تهذيب التهذيب (٢/٣٩)، تقريب التهذيب (١/١٢٢، ٢/٤٠٥)، تاريخ البخاري الكبير (٢/٢٠٥)، تاريخ البخاري الصغير (١/١١٧)، الجرح والتعديل (٢/٢٠٢٧)، أسد الغابة (١/٣٠١)، تجريد أسماء الصحابة (١/٧١)، الاستيعاب (١/٢٢٥)، الإصابة (١/٤٣١)، الوافي بالوفيات (١١/٢٦)، الثقات (٣/٥٤) .","vol":"12","page":255},{"text":"<span data-type=\"title\" id=toc-2678>[٣٩٢] جابر بن سَمُرَة</span>\nهو أبو عبد الله، ويقال: أبو خالد، جابر بن سَمُرة بن جُنادَة بن جُنْدَب بن حُجَيْر بن زَبَّاب بن حَبيب بن سَواءة بن عامر بن صَعْصَعَة العامري السُّوائي، وقيل في نسبه غير هذا. وهو ابن أُخت سعد بن أبي وقَّاص، وأُمُّه خَالِدَة بنت أبي وقَّاص. نزل الكوفة، ومات بها سنة أربع وسبعين، وقيل: سنة ست وستين.\nروى عنه سِماك بن حرْب، وعامر الشّعْبي، وحصين بن عبد الرحمن.\nجُنادَة: بضم الجيم، وتخفيف النون، وبالدال المهملة.\nوحُجَيْر: بضم الحاء المهملة، وفتح الجيم، وسكون الياء.\nوزَبَّاب: بفتح الزاي، وتشديد الباء الموحدة الأولى.\nوسُوَاءة: بضم السين المهملة، وتخفيف الواو، وسكون الألف، وبعدها همزة مفتوحة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩٢) تهذيب الكمال (١/١٧٨)، تهذيب التهذيب (٢/٣٩)، تقريب التهذيب (١/١٢٢)، خلاصة تهذيب الكمال (١/١٥٦)، الكاشف (١/١٦٧)، تاريخ البخاري الكبير (٢/٣٠٥)، تاريخ البخاري الصغير (١/١٤٨، ١٩٥)، الجرح والتعديل (٢/٢٠٢٥)، أسد الغابة (١/٣٠٢)، تجريد أسماء الصحابة (١/٧٢)، الاستيعاب (١/٢٢٤)، طبقات ابن سعد (١/٣٧٢)، الإصابة (١/٤٣١)، شذرات الذهب (١/٧٤)، الوافي بالوفيات (١/٢٧)، سير الأعلام (٣/١٨٦)، الثقات (٣/٥٢)، أسماء الصحابة الرواة (ت٢٩) .","vol":"12","page":255},{"text":"<span data-type=\"title\" id=toc-2679>[٣٩٣] جَابِر بن عبد الله</span>\nهو أبو عبد الله، جابر بن عبد الله بن عَمْرو بن حَرام بن ⦗٢٥٦⦘ عمرو (١) بن سَواد بن سَلِمَةِ الأَنصاري السَّلِمي. ويقال: جابر بن عبد الله بن عَمْرو بن حَرَام بن ثَعْلَبة بن حَرام بن كْعب بن غَنْم (٢) بن سَلِمة. من مشاهير الصحابة، وأحد المُكْثِرين من الرواية عن رسول الله - ﷺ-. شهد هو وأبوه العقبة الثانية، ولم يشهد الأولى، وشهد بدرًا، وقيل: لم يشهدها، وشهد بعدها مع النبي - ﷺ- ثِماني عشرة غزوة. وقَدِم الشام ومصرَ. وأبوه أحدُ النّقباء الإثني عشر، وكُفَّ بصر جابر في آخر عمره.\nروى عنه أبو سلمة بن عبد الرحمن، ومحمد بن علي الباقر، وعطاء بن أبي رباح، وأبو الزبير، فأكثر، ومحمد بن المُنْكَدِر، وخلق سواهم كثير.\nمات بالمدينة سنة أربع وسبعين، وقيل: سنة سبع وسبعين، وقيل: سنة ثمان وسبعين. وصلى عليه أبان بن عثمان، وهو أميرها، وله أربع وتسعون سنة. وهو آخر من مات بالمدينة من الصحابة في قول.\nحَرام: ضد حلال.\nوسَوَاد: ضد بياض.\nوسَلِمة: بكسر اللام.\n_________\n(١) \" ابن عمرو بن حرام بن عمرو \" ساقطة من م.\n(٢) في م: كعب بن غنم بن كعب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩٣) تهذيب الكمال (١/١٧٩)، تهذيب التهذيب (٢/٤٢)، تقريب التهذيب (١/١٢٢)، خلاصة تهذيب الكمال (١/١٥٦)، تاريخ البخاري الكبير (٢/٢٠٧)، تاريخ البخاري الصغير (١/٢١، ١١٥، ١٦١، ١٩٠)، الجرح والتعديل (٢/٢٠١٩)، أسد الغابة (١٣/٣٠٥)، تجريد أسماء الصحابة (١/٧٣)، الاستيعاب (١/٢١٩)، طبقات ابن سعد (٣/٥٦١)، شذرات الذهب (١/٨٤)، الوافي بالوفيات (١١/٢٧)، طبقات الحفاظ (١١)، تذكرة الحفاظ (١/٤٣)، سير الأعلام (٣/١٨٩)، الثقات (٣/٥١)، أسماء الصحابة الرواة (ت٦) .","vol":"12","page":255},{"text":"<span data-type=\"title\" id=toc-2680>[٣٩٤] جَابر بن عَتِيك</span>\nهو أبو عبد الله، جابر بن عَتِيك بن قيْس بن الأَسْود من بني كعب بن سَلِمَة الأَنْصاري. ويقال: من بني النّجار. وقال ابن عبد البر: هو جابر بن عتِيك الأنصاري المعَاوي، من بني عمرو بن عوف بن مالك بن الأوس، ويقال: جبر بن عتِيك. كذا قال ابن إسحاق: جَبْر فنسبه فقال: جبر بن عَتِيك بن الحارث بن قيْس بن هَيْشة بن أُمية بن زيد بن معاوية بن مالك بن عوْف بن عمْرو بن عوف بن مالك الأوسي الأنصاري المُعاوي. مدني شهد بدرًا وجميع المشاهد بعدها.\nروى عنه ابناه عبد الله، وأبو سفيان، وابن أخيه عَتِيك بن الحارث بن عَتِيك.\nمات سنة إحدى وستين وله إحدى وتسعون سنة.\nعَتِيك: بفتح العين المهملة، وكسر التاء فوقها نقطتان. وسلمة: بكسر اللام.\nوجَبْر: بفتح الجيم، وسكون الباء الموحدة.\nوهَيْشةَ: بفتح الهاء، وسكون الياء تحتها نقطتان، وبالشين المعجمة.\nوأُمَيَّة: بضم الهمزة، وفتح الميم، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩٤) تهذيب الكمال (١/١٨٠)، تهذيب التهذيب (٢/٤٣)، تقريب التهذيب (١/١٢٣)، خلاصة تهذيب الكمال (١/١٥٧)، الكاشف (١/١٧٧)، تاريخ البخاري الكبير (٢/٢٠٨)، الجرح والتعديل (١/٣٩٤، ٢/٢٠٢٨)، أسد الغابة (١/٣٠٨، ١٠/٢٥٩)، تجريد أسماء الصحابة (١/٧٣)، الإصابة (١/٣٣٩)، الوافي بالوفيات (١١/٣٠)، سير الأعلام (٢/٣٧)، الثقات (٣/٥٢) .","vol":"12","page":256},{"text":"[]<span data-type=\"title\" id=toc-2681> الجارُود بن المُعَلَّى</span>\nهو أبو غِياث، الجارود بن المُعلَّى، وقيل: العلاء العَبْدي. وقد تقدم ذِكُر الخلاف فيه في بشر من حرف الباء.\nغِياث: بكسر الغين المعجمة، وتخفيف الياء تحتها نقطتان، وبالثاء المثلثة.","vol":"12","page":257},{"text":"<span data-type=\"title\" id=toc-2682>[٣٩٥] جَارية بن قُدَامة</span>\nهو أبو عمرو، وقيل: أبو أيوب، وقيل: أبو يزيد، جارية بن قُدَامَة التَّميمي السَّعْدي، ونسبه بعضهم فقال: جَارية بن قُدَامة بن مالك بن زُهَيْر، ويقال: جارية بن قُدَامَة بن مالك بن زهير بن حصين. وهو عمُّ الأَحْنَف بن قيس، وكان صاحب علي بن أبي طالب في حروبه.\nروى عنه الأَحْنَف بن قيس. قال ابن عبد البر: ومن قال: إنّه عمُّ الأحنَف فلعله عمُّه لأمِّه، وإلا فلا يجتمعان إلا في سعد بن زيد مناة.\nجارية: بالرَّاء، والياء تحتها نقطتان.\nوقُدَامة: بضم القاف، وتخفيف الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩٥) تهذيب الكمال (١/١٨٢)، تهذيب التهذيب (٢/٥٤)، تقريب التهذيب (١/١٢٤)، خلاصة تهذيب الكمال (١/١٥٨)، تاريخ البخاري الكبير (٢/٢٣٧)، الجرح والتعديل (٢/٢١٥٦)، أسد الغابة (٣/٣١٣)، تجريد أسماء الصحابة (١/٧٥)، الاستيعاب (١/٢٢٦)، الإصابة (١/٤٤٥)، طبقات ابن سعد (٧/٥٦)، الوافي بالوفيات (١١/٣٧)، البداية والنهاية (٧/٢٨٧)، الثقات (٣/٦٠)، أسماء الصحابة الرواة (ت٣١٥) .","vol":"12","page":257},{"text":"<span data-type=\"title\" id=toc-2683>[٣٩٦] جاهِمَةُ السّلمي</span>\nهو جاهِمَةُ بن العبّاس بن مِرْداس السلمي، قاله ابن أبي حاتم. وهو والد معاوية بن جاهِمَة حجازي، قليل الحديث.\nروى عنه ابنه معاوية. حديثه في كتاب البر (١) .\n_________\n(١) انظر الحديث رقم (١٩٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩٦) الجرح والتعديل (٢/٥٤٤)، تاريخ الصحابة (٦٣)، المؤتلف والمختلف للدارقطني (٤٤٣)، الاستيعاب (٢٦٧)، تلقيح فهوم أهل الأثر (١٧٥)، أسد الغابة (١/٣١٥)، تجريد أسماء الصحابة (١/٧٥)، الإصابة (١/٢١٨- ٢١٩) .","vol":"12","page":257},{"text":"<span data-type=\"title\" id=toc-2684>[٣٩٧] جَبَّار بن صَخْر</span>\nهو أبو عبد الله، جَبّار بن صخر بن أُميَّة بن خَنْساء بن سنان، ويقال: خُنَيْس بن سِنان بن عُبَيْد بن عَدِي بن غَنْم بن كَعْب بن سَلِمة الأنصاري السَّلِمي. قال ابن هشام: هو جبَّار بن صَخْر بن أُمية بن خُناس بن سِنان، فجعله من ولد خُناس، وجعله ابن إسحاق من ولد خَنساء وقيل: خُنَاس، وَخُنَيْس، وخَنْساء واحد. وقيل: خُنَاس وخنْساء أخوان شهدا العقبةَ وبدرًا وما بعدها من المشاهد، وكان أحد السَّبعين ليلةَ العقبة. وآخَى رسولُ الله - ﷺ- بيْنَهُ وبين المقداد بن الأسود. روى عنه شُرَحْبِيل بن سعد.\nجَبَّار: بفتح الجيم، وتشديد الباء الموحدة.\nوخَنْساء: بفتح الخاء المعجمة، وسكون النون، وبالسين المهملة.\nوخُنَيْس: بضم الخاء المعجمة، وفتح النون، وبالسين المهملة.\nوخُناس: بضم الخاء، وتخفيف النون، وبالسين المهملة.\nوأُميَّة: بضم الهمزة، ⦗٢٥٨⦘ وتشديد الياء.\nوسَلِمَة: بكسر اللام.\nوشُرَحْبِيل: بضم الشين المعجمة، وفتح الراء، وسكون الحاء المهملة، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩٧) الذيل على الكاشف (رقم ١٧٤)، تعجيل المنفعة (١٢٤)، الجرح والتعديل (٢/٢٢٥٣)، أسد الغابة (١/٣١٥)، تجريد أسماء الصحابة (١/٧٥)، الاستيعاب (١/٢٢٨)، طبقات ابن سعد (٣/٥٧٦)، الإصابة (١/٤٤٩)، الوافي بالوفيات (١١/٤٢)، البداية والنهاية (٧/١٥٦)، الثقات (٤/١١٩) .","vol":"12","page":257},{"text":"<span data-type=\"title\" id=toc-2685>[٣٩٨] جَبَلَة بن حَارِثَة</span>\nهو جَبَلة بن حارِثَة الكَلْبي، أخو زيد بن حارثة، مولى النَّبيِّ - ﷺ-، ويرد نسبه عند ذكر أخيه، وهو أكبر من زَيْد. روى عنه أبو إسحاق السَّبِيعي، وأبو عمرو الشَّيْباني، وبعضهم يدخل بين أبي إسحاق وبين جَبَلَة فرْوة بن نوفل.\nجَبَلَة: بفتح الجيم، وفتح الباء الموحدة.\nوحارثة: بالحاء المهملة، والثاء المثلثة.\nوالسَّبِيعي: بفتح السين المهملة، وكسر الباء الموحدة، والعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩٨) تهذيب الكمال (١/١٨٤)، تهذيب التهذيب (٢/٦١)، تقريب التهذيب (١/١٢٥)، خلاصة تهذيب الكمال (١/١٦٠)، الكاشف (١/١٧٩)، تاريخ البخاري الكبير (٢/٢١٧)، الجرح والتعديل (١/٥٠٨، ٢/٢٠٨٦)، أسد الغابة (١/٣١٨)، تجريد أسماء الصحابة (١/٧٥)، الإصابة (١/٢٢٥، ٤٥٦)، الاستيعاب (١/٢٣٥)، الوافي بالوفيات (١١/٥٧)، الثقات (٣/٥٧) .","vol":"12","page":258},{"text":"<span data-type=\"title\" id=toc-2686>[٣٩٩] جُبَيْر بن مُطْعِم</span>\nهو أبو محمد جبَير بن مُطْعِم بن عَدي بن نوفل بن عبد مَناف القُرشي النَّوفلي. ويقال: كنيته أبو أُميَّة، ويقال: أبو عدي. أسلم قبل الفتح، ونزل المدينة، ومات بها سنة أربع وخمسين، وقيل: سنة سبع وخمسين، وقيل: سنة تسع وخمسين. روى عنه ابناه نافع ومحمد، وسليمان بن صُرَدْ وغيرهم، وكان جُبَير من أنسب قريش لقريش ويقول (١): إنَّما أخذت النّسب من أبي بكر.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة، وسكون الياء.\nومُطْعم: بضم الميم، وسكون الطاء، وكسر العين.\nوصُرَد: بضم الصاد المهملة وفتح الراء.\n_________\n(١) ليست في م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٩٩) تهذيب الكمال (١/١٨٥)، تهذيب التهذيب (٢/١٦٣)، تقريب التهذيب (١/١٢٦)، خلاصة تهذيب الكمال (١/١٦١)، الكاشف (١/١٨٠)، تاريخ البخاري الكبير (٢/٢٢٣)، تاريخ البخاري الصغير (١/٦، ١٠، ١٠٥)، الجرح والتعديل (٢/٢١١٣)، تجريد أسماء الصحابة (١/٧٨)، أسد الغابة (١/٣٢٢)، الإصابة (١/٤٦٢)، الاستيعاب (١/٤٣٢)، شذرات الذهب (١/٥٩، ٦٤)، الوافي بالوفيات (١١/٥٨)، البداية والنهاية (٨/٤٦، ٦٧)، سير الأعلام (٣/٩٥)، الثقات (٣/٥٠)، أسماء الصحابة الرواة (ت٥٧)، نقعة الصديان (ت٢٨٣) .","vol":"12","page":258},{"text":"<span data-type=\"title\" id=toc-2687>[٤٠٠] جدَ بن قيس</span>\nهو أبو عبد الله الجد بن قيس بن صخر بن خنسا بن سِنان بن عبيد بن عدي بن غَنْم بن كعب بن سَلِمة الأنصاري السُّلمي، وهو خال جابر بن عبد الله.\nروى عنه جابر، وأبو هريرة. يقال: إنه مات في خلافة عثمان.\nالجَدّ: بفتح الجيم، وتشديد الدال المهملة.\nوخَنْسا: بفتح الخاء المعجمة، وسكون النون، وبالسين المهملة.\nوسَلِمة: بكسر اللام.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠٠) تاريخ الصحابة (٦٤)، الاستيعاب (٢٦٦)، تلقيح فهوم أهل الأثر (١٧٥)، أسد الغابة (١/٣٢٧)، مختصر ابن منظور (٦/١٤) تجريد أسماء الصحابة (١/٨٠)، الإصابة (١/٢٢٨- ٢٢٩) .","vol":"12","page":258},{"text":"<span data-type=\"title\" id=toc-2688>[٤٠١] جَرْهَد بن خويلد</span>\nهو أبو عبد الرحمن جرهَد بن خويلد بن بُجْرَة بن ⦗٢٥٩⦘ عبد ياليل بن زُرْعة بن رِزاح بن عدي بن سهم بن مازن بن الحارث بن سلامان بن أسلم الأسْلَمي المدني، وقيل في نسبه غير هذا. وكان من أهل الصّفَّة. مات سنة إحدى وستين. روى عنه بنوه عبد الله وعبد الرحمن، وسليمان، ومسلم.\nجَرهَد: بفتح الجيم وفتح الهاء.\nوبُجْرة: بضم الباء الموحدة. وسكون الجيم.\nياليل: بيائين معجمتين بنقطتين من تحت. وكسر اللام الأولى.\nورِزاح: بكسر الراء قبل الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠١) تهذيب الكمال (١/١٨٧)، تهذيب التهذيب (٢/٦٩)، تقريب التهذيب (١/١٢٦، ١٢٧)، تاريخ البخاري الكبير (٢/٢٤٨)، الجرح والتعديل (٢/٢٢٤٠)، أسد الغابة (١/٣٣٠)، تجريد أسماء الصحابة (١/٨٢)، الإصابة (١/٤٧٣)، الاستيعاب (١/٣٧٠)، طبقات ابن سعد (٤/٢٩٨)، الوافي بالوفيات (١١/٦٩)، حلية الأولياء (١/٣٥٣)، الثقات (٣/٦٣)، أسماء الصحابة الرواة (ت٢٠٩) .","vol":"12","page":258},{"text":"[]<span data-type=\"title\" id=toc-2689> جُرْهُم بن نَاشِب</span>\nهو أبو ثعلبة، جُرهم بن نَاشِب الخُشَني، وقد اختلف في اسمه واسم أبيه، فقيل ما ذكرنا، وقيل: هو جرثوم بن ناشب، وقيل: ابن ناشم، وقيل: لا شر وقيل: بل اسمه عمرو بن جرثوم، وقيل غير ذلك وهو مشهور بكنيته. بايع النبيَّ - ﷺ- بيعة الرّضوان، وضُرِبَ له سهم يوم خيبر، وأرسله إلى قومه فأسلموا. نزل الشام ومات بها سنة خمس وسبعين، وقيل: مات في زمن معاوية. قال ابن عبد البرّ: وهو الأكثر.\nروى عنه أبو إدريس الخولاني، وجُبَير بن نُفَير، ومَكْحُول.\nجرهم: بضم الجيم، وضم الهاء.\nوناشِب: بالنون، وكسر الشين المعجمة، والباء الموحدة.\nوالخُشَني: بضم الخاء المعجمة، وفتح الشين المعجمة، والنون.\nوجُرثُوم: بضم الجيم، وضم الثاء المثلثة.\nوناشم: بالنون والشين المعجمة.\nولاشر: بالشين المعجمة والراء.\nوالخَولاني: بفتح الخاء المعجمة والنون.\nوجُبير ونُفير: بضم الجيم والنون، وفتح الباء الموحدة والفاء.","vol":"12","page":259},{"text":"<span data-type=\"title\" id=toc-2690>[٤٠٢] جَرير بن عبد الله</span>\nهو أبو عمرو، وقيل: هو أبو عبد الله جَرير بن عبد الله بن جابر، وهو الشُّلَيْل بن مالك بن نضر (١) بن ثعلبة بن جُشَم بن عُوَيف بن حَزِيمة بن حرب بن علي بن مالك بن سعد بن نذير بن قَسْر، وهو مالك بن عبقر بن أنمار بن أراش بن عمرو بن الغوث بن نَبْت بن مالك بن زيد بن كهلان بن سبأ البَجَلي ⦗٢٦٠⦘ الأَحْمسَي. أسلم في السنة التي توفي فيها النَّبيُّ - ﷺ- (٢) . قال جرير: أسلمت قبل موت النبيِّ - ﷺ- بأربعين يومًا فيما يقال. ونزل الكوفة وسكنها زمانًا ثم انتقل إلى قرْقِيسياء ومات بها سنة إحدى وخمسين، وقيل: سنة أربع وخمسين.\nروى عنه أنس بن مالك، وقيس بن أبي حازم، والشعبي، وبنوه عبيد الله، والمنذر، وإبراهيم.\nالشُّلَيْل: بضم الشين المعجمة، وفتح اللام الأولى، وسكون الياء.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\nوعويف: بضم العين المهملة، وفتح الواو، وسكون الياء.\nوحَزِيمة: بفتح الحاء المهملة وكسر الزاي.\nونَذِير: بفتح النون، وكسر الذال المعجمة، وبالراء.\nوقسر: بفتح القاف وسكون السين المهملة.\nوعَبْقَر (٣): بفتح العين المهملة، وسكون الباء الموحدة، وفتح القاف.\nوأنْمار: بفتح الهمزة، وسكون النون.\nوإراش: بكسر الهمزة وتخفيف الراء، وبالشين المعجمة.\nونَبْت: بفتح النون وسكون الباء الموحدة.\n_________\n(١) في خ: نضر وهو الموافق لما في \" الإصابة \"، وفي م نصر وهو الموافق لما في \" الاستيعاب \" و\" أسد الغابة \".\n(٢) في م: رسول الله ﷺ.\n(٣) في خ: عبقرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠٢) تهذيب الكمال (١/١٨٨)، تهذيب التهذيب (٢/٧٣)، تقريب التهذيب (١/١٢٧)، خلاصة تهذيب الكمال (١/١٦٣)، الكاشف (١/١٨٢)، تاريخ البخاري الكبير (٢/٢١١)، تاريخ البخاري الصغير (١/١٠٨)، الجرح والتعديل (٢/٢٠٦٤)، أسد الغابة (١/٣٣٢)، تجريد أسماء الصحابة (١/٨٢)، الإصابة (١/٤٧٥)، الاستيعاب (١/٢٣٦)، شذرات الذهب (١/٥٨)، طبقات ابن سعد (٦/٢٢)، الوافي بالوفيات (١١/٧٥)، تاريخ بغداد (١/١٨٧)، البداية والنهاية (٨/٥٥)، سير الأعلام (٣/٥٣٠)، الثقات (٦/١٤٤) .","vol":"12","page":259},{"text":"<span data-type=\"title\" id=toc-2691>[٤٠٣] جَعْفَر بن أبي طالب</span>\nهو أبو عبد الله جعفر بن أبي طالب بن عبد المطلب بن هاشم بن عبد مناف الهاشمي أخو علي بن أبي طالب، ذو الجناحين، وصاحب الهجرتين، أسلم قديمًا بعد أحد وثلاثين إنسانًا، وكان أكبر من أخيه علي بعشر سنين، وكان أشبه الناس خَلْقًا وخُلقًا برسول الله - ﷺ-. وله من الولد عبد الله ومحمد وعون.\nروى عنه ابنه عبد الله، وأبو موسى الأشعري، وعمرو بن العاص، وابن عمر، وعائشة، وأم سلمة، وأسماء بنت عُمَيس زوجته. قُتَل شهيدًا يوم مؤتة سنة ثمان وله إحدى وأربعون سنة، فوجد فيما قيل من جسده تسعون ضربة ما بين طعنة برمح وضربة بسيف.\nعُمَيْس: بضم العين المهملة، وفتح الميم، وسكون الياء، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠٣) تقريب التهذيب (١/١٣١)، خلاصة تهذيب الكمال (١/١٦٨)، الذيل على الكاشف (رقم ١٨٤)، تاريخ البخاري الكبير (٢/١٨٥)، تاريخ البخاري الصغير (١/٢، ٣، ٤، ٢٢، ٢٣)، الجرح والتعديل (٢/١٩٨٠)، الثقات (٣/١٤٩)، طبقات خليفة (ت٤)، تاريخ خليفة (٨٦، ٨٧)، أسد الغابة (١/٣٤١)، تجريد أسماء الصحابة (١/٨٥)، الإصابة (١/٤٨٥)، الاستيعاب (١/٢٤٢)، طبقات ابن سعد (٤/٣٤)، الوافي بالوفيات (١١/٩٠)، حلية الأولياء (١/١١٤)، الطبري (٢/٣٦)، سير الأعلام (١/٢٠٦)، العبر (١/٩)، العقد الثمين (٢/٤٢٤)، شذرات الذهب (١/١٢) .","vol":"12","page":260},{"text":"<span data-type=\"title\" id=toc-2692>[٤٠٤] جُلَيْبِيب</span>\nهو جُلَيْبيب بن عبد الفِهري الأنصاري، له ذكر في «كتاب الفضائل» (١) .\nجليبيب: بضم الجيم وفتح اللام، وسكون الياء الأولى المعجمة بنقطتين تحتها، وكسر الباء الموحدة الأولى، وبعدها ياء أخرى تحتها نقطتان، ثم باء أخرى موحدة.\n_________\n(١) انظر الحديث رقم (٦٦٤٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠٤) الاستيعاب (٢٧١)، تلقيح فهوم أهل الأثر (١٧٦، ٤٧١)، أسد الغابة (١/٣٤٨)، تجريد أسماء الصحابة (١/٨٧)، الإصابة (١/٢٤٢) .","vol":"12","page":261},{"text":"<span data-type=\"title\" id=toc-2693>[٤٠٥] جُنَادة بن أبي أُمَيَّة</span>\nهو جنادة بن أبي أُمَيَّة واسم أبي أُمَيَّة مالك الأزْدي ثم الزّهرَاني. كان من صغار الصَّحابة وقد سمع من النبيّ - ﷺ-، وروى عنه، وروى عن الصحابة أيضًا. شهد فتح مصر وولي البحر لمعاوية على غزو الرُّوم، وقيل: إن جُنَادَة بن أبي أُمَيَّة غير جُنَادَة بن مالك وإنهما اثنان.\nروى عنه مرثد بن عبد الله اليزني، وبُسر بن سعيد، ويزيد بن صبيح الأصْبَحي، والحارث بن زيد الحضْرَمي.\nمات بالشام سنة ثمانين.\nجُنَادة: بضم الجيم وتخفيف النون وبالدال المهملة.\nوأميّة: بضم الهمزة وتشديد الياء تحتها نقطتان.\nوالزَّهْرَاني: بفتح الزاي، وسكون الهاء، وبالراء والنون.\nومرثد: بالراء، والثاء المثلثة.\nواليَزَني: بفتح الياء تحتها نقطتان، وفتح الزاي، وبالنون.\nوبُسْر: بضم الباء الموحدة، وسكون السين المهملة.\nوالأَصْبحي: بفتح الهمزة، وسكون الصاد المهملة، وفتح الباء الموحدة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠٥) تهذيب الكمال (١/٢٠٥)، تهذيب التهذيب (٢/١١٥)، تقريب التهذيب (١/١٣٢)، خلاصة تهذيب الكمال (١/١٧٢)، الكاشف (١/١٨٨)، الثقات (٤/١٠٣)، تاريخ البخاري الكبير (٢/٢٣٢)، تاريخ البخاري الصغير (١/١٢٦، ١٣٩)، الجرح والتعديل (٢/٢١٢٧، ٢١٢٩)، أسد الغابة (١/٤٥٣، ٤٥٤)، تجريد أسماء الصحابة (١/٨٩)، الإصابة (١/٥٠٢)، الاستيعاب (١/٤٢، ٢٤٩)، شذرات الذهب (١/٨٨)، طبقات ابن سعد (٧/٤٣٩)، الوافي بالوفيات (١١/١٩٢)، البداية والنهاية (٩/٢٦)، سير الأعلام (٤/٦٢) والحاشية، أسماء الصحابة الرواة (ت٣٦٢) .","vol":"12","page":261},{"text":"<span data-type=\"title\" id=toc-2694>[٤٠٦] جُنْدُب بن جُنَادَة</span>\nهو أبو ذر جُنْدُب بن جُنَادَة، ويقال: جُنْدُب بن السكن بن كعب بن سُفيان بن عبيد بن حَرَام. ويقال: عبيد بن الوقيعة بن حرام بن غفار الغِفاري. وفي نسبه واسمه اختلاف كثير والأشهر ما ذكرناه. وهو من أعلام الصحابة وزهادهم والمهاجرين، وهو أول من حَيّى النبيَّ - ﷺ- بتحية الإسلام، وأسلم قديمًا بمكة ويقال: كان خامسًا في الإسلام، انصرف إلى قومه فأقام عندهم إلى أن قدم المدينة على النبيِّ - ﷺ- بعد الخندق. ثم سكن «الرَّبذة» إلى أن مات سنة ⦗٢٦٢⦘ اثنتين وثلاثين في خلافة عثمان وصلى عليه ابن مسعود، ويقال: إن ابن مسعود مات بعده بعشرة أيام، وكان أبو ذر يتعبَّد قبل مبعث النبيِّ - ﷺ-.\nروى عنه ابن عبَّاس، وأنس بن مالك، وعُبَادَة بن الصَّامت، وزيد بن وَهْب، وأبو إدريس الخوْلاني، وقيس بن أبي حازم، وخلق سواهم كثير.\nجُنْدُب: بضم الجيم، وسكون النون، وضم الدال المهملة وفتحها أيضًا.\nوجُنادة: بضم الجيم وتخفيف النون.\nوالسَكَن: بفتح السين المهملة، وفتح الكاف.\nوحرام: ضد حلال.\nوالوقِيعة: بكسر القاف وبالعين المهملة.\nوالخَولاني: بالخاء المعجمة والنون.\nوحازم: بالحاء المهملة، والزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠٦) طبقات خليفة (٣١- ٣٢)، التاريخ الكبير (٢/٢٢١)، الجرح والتعديل (٢/٥١٠)، تاريخ الصحابة (٦٠)، مشاهير علماء الأمصار (٢٨- ٢٩)، المؤتلف والمختلف للدارقطني (١٨٥) (برير بن جنادة) و(١٤٤٠) (جندب بن جنادة) (١٥٣٢)، الاستيعاب (٢٥٢، ١٦٥٢) تلقيح فهوم أهل الأثر (١٧٤)، وأسد الغابة (١/٣٥٧ - ٣٥٨)، سير الأعلام (٢/٤٦، ٧٨)، تجريد أسماء الصحابة (١/٩٠)، الخلاصة (٣/٢١٥)، تهذيب التهذيب (١٢/٩٠- ٩١)، الإصابة (٤/٦٢- ٦٤)، الشذرات (١/١٩٦ - ١٩٧) .","vol":"12","page":261},{"text":"<span data-type=\"title\" id=toc-2695>[٤٠٧] جُنْدُب بن عبد الله</span>\nهو أبو عبد الله جُنْدب بن عبد الله بن أبي سفيان البجلي العلقي الأحمسي، ويقال له: جُنْدُب بن سُفيان، فينسب إلى جدِّه، ويقال له: جُندُب البَجَلي، وجنْدُب العلقي، وجندُب الأحْمسي، وجُندُب الخيل، وابن أم جُنْدُب، وأين ذكرنا اسمه مفردًا فإنما نعنيه دون غيره. كان بالكوفة ثم انتقل إلى البصرة، ثم خرج منها. ومات في فتنة ابن الزُّبير بعد أربع سنين منها.\nروى عنه: سَلَمة بن كُهيل، والأسود بن قيس، والحسن البصري، ومحمد بن سيرين، وبكر بن عبد الله المزَني.\nالبَجلي: بفتح الجيم.\nوالعَلَقي: بفتح العين المهملة، وفتح اللام، وبالقاف. وكُهَيْل: تصغير كهل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠٧) تهذيب الكمال (١/٢٠٥)، تهذيب التهذيب (٢/١١٧)، تقريب التهذيب (١/١٣٤، ١٣٥)، خلاصة تهذيب الكمال (١/١٧٣)، الكاشف (١/٨٨)، تاريخ البخاري الكبير (٢/٢٢١)، الجرح والتعديل (٢/٢١٠٢)، أسد الغابة (١/٣٦١)، تجريد أسماء الصحابة (١/٩١)، الاستيعاب (١/٢٥٦)، الإصابة (١/٥٠٨)، طبقات ابن سعد (٤/٢١٩)، الوافي بالوفيات (١١/١٩٣)، سير الأعلام (٣/١٧٤)، الثقات (٣/٥٦)، أسماء الصحابة الرواة (ت٧٢) .","vol":"12","page":262},{"text":"<span data-type=\"title\" id=toc-2696>[٤٠٨] جُندب بن مَكِيثْ</span>\nهو جُندُب بن مكيث بن عبد الله الجُهني، أخو رافع بن مكيث.\nيعدُّ في أهل المدينة، وكان بَعَثَه النبيُّ - ﷺ- على صدَقات جُهَينة.\nروى عنه مسلم بن عبد الله، وأبو سَبْرة الجُهني.\nمَكيث: بفتح الميم، وكسر الكاف، وبياء ساكنة تحتها نقطتان، وبثاء مثلثة.\nوسَبرة: بفتح السين المهملة، وسكون الباء الموحدة (١) .\n_________\n(١) في هامش م: بلغ مقابلة بأصله المنقول منه وهو مقابل بخط المؤلف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠٨) تهذيب الكمال (١/٢٠٥)، تهذيب التهذيب (٢/١١٨)، تقريب التهذيب (١/١٣٤)، خلاصة تهذيب الكمال (١/١٧٣)، الكاشف (١/١٨٩)، تاريخ البخاري الكبير (٢/٢٢١)، الجرح والتعديل (٢/٢١٠٣)، أسد الغابة (١/٣٦٣)، تجريد أسماء الصحابة (١/٩١)، الإصابة (١/٥١٣)، الاستيعاب (١/٢٥٧)، طبقات ابن سعد (٤/٣٤٦)، الوافي بالوفيات (١١/١٩٤)، الثقات (٣/٥٧) .","vol":"12","page":262},{"text":"<span data-type=\"title\" id=toc-2697>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-2698>[٤٠٩] جَابر بن الأسْود</span>\nهو جَابر بن الأسود الزُّهري، أمير المدينة لعبد الله بن الزُّبير بن العوَّام. له ذكر في كتاب الطلاق في حديث ثابت بن الأحنف (١)، أخرجه «الموطأ» .\n_________\n(١) انظر الحديث رقم (٥٧٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٠٩) تاريخ خليفة (٢٦٥)، تاريخ الطبري (٦/١٣٩، ١٦٦، ٤١٦)، التحفة اللطيفة (١/٤٠٣) .","vol":"12","page":263},{"text":"<span data-type=\"title\" id=toc-2699>[٤١٠] جابر بن زَيْد</span>\nهو أبو الشَّعْثاء، جابر بن زيْد الأزْدي: ويقال أيضًا: الجَوْفي. أحد الأئمة الستة من أصحاب عبد الله بن عبَّاس.\nسمع ابن عبَّاس، وابن عمر.\nروى عنه: عمرو بن دينار، وقتَادة.\nمات سنة ثلاث وتسعين.\nالشعثاء: بفتح الشين المعجمة، وسكون العين المهملة، وبالثاء المثلثة، والمد.\nوالجَوْفي: بفتح الجيم، وسكون الواو، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١٠) تهذيب الكمال (١/١٧٨)، تهذيب التهذيب (٢/٣٨)، تقريب التهذيب (١/١٢٢)، خلاصة تهذيب الكمال (١/١٥٦)، الكاشف (١/١٧٦)، تاريخ البخاري الكبير (٢/٢٠٤)، تاريخ البخاري الصغير (١/١٥٧، ٢٠٩)، الجرح والتعديل (٢/٢٠٣٢، ١/٤٩٤)، الوافي بالوفيات (١١/٣٢)، طبقات الحفاظ (٢٨)، البداية والنهاية (٩/٩٣)، سير الأعلام (٤/٤٨١)، الثقات (٤/١٠١) .","vol":"12","page":263},{"text":"<span data-type=\"title\" id=toc-2700>[٤١١] جَابر بن يزيد</span>\nهو أبو يزيد، جَابر بن يزيد الجعفي، ويقال له: أبو محمد. من أهل الكوفة مشهور، وكان من أصحاب عبد الله بن سبأ، وكان يقول: إنَّ عليّ بن أبي طالب يرجع إلى الدُّنْيا.\nقال أبو حنيفة الإمام: ما لقيت فيمن لقيت أكذَب من جابر الجعفي.\nمات سنة ثمان وعشرين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١١) تهذيب الكمال (١/١٨١)، تهذيب التهذيب (٢/٤٦)، تقريب التهذيب (١/١٢٣)، خلاصة تهذيب الكمال (١/١٥٧)، الكاشف (١/١٧٧)، تاريخ البخاري الكبير (٢/٢١٠)، تاريخ البخاري الصغير (٢/٩، ١٠)، الجرح والتعديل (١/٤٩٧)، ميزان الاعتدال (١/٣٧٩، ٤٩٧)، لسان الميزان (٧/١٨٨)، الوافي بالوفيات (١١/٣١)، طبقات ابن سعد (٦/٣٤٦)، البداية والنهاية (١٠/٢٩) .","vol":"12","page":263},{"text":"<span data-type=\"title\" id=toc-2701>[٤١٢] الجَارُود</span>\nهو الجَارود بن أبي سَبْرَة. ويقال: ابن سبرة الهُذَلي. تابعي، يعدُّ في البصريين.\nروى عن أنس بن مالك، وهو صالح الحديث.\nروى عنه: قتَادَة، وعمرو بن أبي حجاج.\nسَبْرة: بفتح السين المهملة، وسكون الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١٢) تهذيب الكمال (١/١٨٢)، تهذيب التهذيب (٢/٥٢)، تقريب التهذيب (١/١٢٤)، خلاصة تهذيب الكمال (١/١٥٨)، الكاشف (١/١٧٨)، تاريخ البخاري الكبير (٢/٢٣٧)، الجرح والتعديل (٢/٢١٨٢)، الوافي بالوفيات (١١/٣٥)، الثقات (٤/١١٤) .","vol":"12","page":263},{"text":"<span data-type=\"title\" id=toc-2702>[٤١٣] جَارية بن هَرِم</span>\nهو أبو بَلْج، جارية بن هَرِم التَّميمي، ويقال: هو جَارية بن بلج.\nروى عنه محمد بن يزيد الواسطي وهُشَيم. ⦗٢٦٤⦘\nروى عن لُبَيّ بن لباء وسمراء بنت نُهَيك.\nبلج: بفتح الباء الموحدة، وسكون اللام، وبالجيم.\nجارية: بالراء، والياء تحتها نقطتان.\nوهَرِم: بفتح الهاء، وكسر الراء.\nوهُشَيم: بضم الهاء، وفتح الشين المعجمة.\nولُبَيّ: بضم اللام وفتح الباء الموحدة، وتشديد الياء.\nولَبا: بفتح اللام وتخفيف الباء الموحدة.\nونَهِيك: بفتح النون وكسر الهاء وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١٣) التاريخ الكبير (٢/٢٣٨)، الجرح والتعديل (٢/٥٢٠)، المؤتلف والمختلف للدارقطني (٤٤٢، ١٤٠٢) .","vol":"12","page":263},{"text":"<span data-type=\"title\" id=toc-2703>[٤١٤] جَبَلَة بن سُحَيم</span>\nهو أبو سُوَيْرَة، جَبَلة بن سُحَيم التَّيمي، ويقال: الشَّيبَاني من بني شيْبان بن ثعلبة. تابعي من أهل الكوفة.\nروى عن ابن عمر.\nروى عنه مِسْعَر، وشُعْبَة، والثَّوري.\nسُوَيْرة: بضم السين المهملة، وفتح الواو، وسكون الياء، وبالراء.\nوجَبَلَة: بفتح الجيم، وفتح الباء الموحدة.\nوسُحَيم: بضم السين المهملة، وفتح الحاء المهملة، وسكون الياء.\nومِسْعَر: بكسر الميم، وسكون السين المهملة، وفتح العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١٤) تهذيب الكمال (١/١٨٤)، تهذيب التهذيب (٢/٦١)، تقريب التهذيب (١/١٢٥)، خلاصة تهذيب الكمال (١/١٦٠)، الكاشف (١/١٨٠)، تاريخ البخاري الكبير (٢/٢١٩)، الجرح والتعديل (١/١٣٦، ٥٠٨، ٢/٢٠٩١)، طبقات ابن سعد (٦/٣١٢)، طبقات خليفة (١٦١)، الثقات (٤/١٠٩) الوافي بالوفيات (١١/٥٧)، تاريخ الفسوي (٣/٣٧٦)، تاريخ الإِسلام (٥/٥٣)، سير الأعلام (٥٢/٣١٥)، شذرات الذهب (١/١٦٩) .","vol":"12","page":264},{"text":"<span data-type=\"title\" id=toc-2704>[٤١٥] جَبَلةَ بن عَطِيَّة</span>\nهو جَبَلَة بن عَطِيَّة الذي سمع يحيى بن الوليد بن عُبَادَة بن الصَّامت.\nروى عنه حمّاد بن سَلَمة.\nحديثه في البصريين.\nعطية: من العطاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١٥) تهذيب الكمال (١/١٨٤)، تهذيب التهذيب (٢/٦٢)، تقريب التهذيب (١/١٢٥)، خلاصة تهذيب الكمال (١/١٦٠)، الكاشف (١/١٨٠)، تاريخ البخاري الكبير (٢/٢١٩)، الجرح والتعديل (٢/٢٠٩٧)، ميزان الاعتدال (١/٣٨٨)، لسان الميزان (٢/٩٦)، الثقات (٦/١٤٧) .","vol":"12","page":264},{"text":"<span data-type=\"title\" id=toc-2705>[٤١٦] جُبَير بن حَيَّة</span>\nهو جُبَير بن حيّة بن مسعود بن مُعَتَّب الثَّقفي. تابعي مشهور وثقة.\nمات زمن عبد الملك بن مروان.\nسمع النعمان بن مُقَرِّن.\nروى عنه: زياد بن جُبَير.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة، وسكون الياء.\nوحَيّة: بفتح الحاء ⦗٢٦٥⦘ المهملة، وتشديد الياء تحتها نقطتان.\nومُعَتِّب: بضم الميم، وفتح العين المهملة وتشديد التاء فوقها نقطتان وكسرها، وبالباء الموحدة.\nومُقَرِّن: بضم الميم وفتح القاف وتشديد الراء المكسورة وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١٦) تهذيب الكمال (١/١٨٤)، تهذيب التهذيب (٢/٦٢)، تقريب التهذيب (١/١٢٥)، خلاصة تهذيب الكمال (١/١٦٠)، الكاشف (١/١٨٠)، تاريخ البخاري الكبير (٢/٢٢٤)، الجرح والتعديل (١/٥١٢، ٢/٢١١٨)، الوافي بالوفيات (١١/٥٨)، الثقات (٤/١١١)، تاريخ أصبهان (ت٥٢٧) .","vol":"12","page":264},{"text":"<span data-type=\"title\" id=toc-2706>[٤١٧] جُبَير بن أبي سُليمان</span>\nهو جُبير بن أبي سُلَيمان بن جُبَير بن مُطْعِم بن عَدي بن نَوفَل القُرشي. تابعي.\nروى عن ابن عمر وغيره.\nروى عنه عُبَادَة بن مُسلم.\nمطعم: بضم الميم وكسر العين.\nوعبادة: بضم العين، وتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١٧) تهذيب الكمال (١/١٨٤)، تهذيب التهذيب (٢/٦٣)، تقريب التهذيب (١/١٢٥)، خلاصة تهذيب الكمال (١/١٦١)، الكاشف (١/١٨٠)، تاريخ البخاري الكبير (٢/٢٢٥)، الجرح والتعديل (١/٥١٣، ٢/٢١١٧)، الوافي بالوفيات (١١/٥٩)، الثقات (٤/١١٢) .","vol":"12","page":265},{"text":"<span data-type=\"title\" id=toc-2707>[٤١٨] جُبير بن نُفَير</span>\nهو أبو عبد الرحمن، جُبَيْر بن نُفَيْر بن مالك بن عامر الحضرمي. تابعي مُخَضْرم، أدرك الجاهلية والإسلام، وهو من ثقات الشّاميين، وحديثه فيهم.\nمات سنة ثمانين بالشام.\nروى عن أبي الدَّرْدَاء وأبي ذرّ.\nروى عنه سُلَيم بن عامر، وأبو الزّاهرية، وابنه عبد الرحمن (١) بن جُبَير.\nنفير: بضم النون، وفتح الفاء، وسكون الياء.\nوالحضرمي: بفتح الحاء المهملة، وسكون الضاد المعجمة.\nومُخضْرم: بضم الميم، وفتح الخاء المعجمة، وسكون الضاد المعجمة، وفتح الراء.\nوسُلَيم: بضم السين وفتح اللام.\n_________\n(١) في م: عبد الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١٨) تهذيب الكمال (١/١٨٥)، تهذيب التهذيب (٢/٦٤)، تقريب التهذيب (١/١٢٦)، خلاصة تهذيب الكمال (١/١٦١)، الكاشف (١/١٨٠)، الثقات (٤/١١١)، تاريخ البخاري الكبير (٢/٢٢٣)، الجرح والتعديل (٢/٢١١٦)، أسد الغابة (١/٣٤)، تجريد أسماء الصحابة (١/٧٩)، الإصابة (١/٤٦٣)، الاستيعاب (١/٢٣٤)، طبقات ابن سعد (٧/٤٤٠)، الوافي بالوفيات (١١/٥٩)، حلية الأولياء (٥/١٣٣)، البداية والنهاية (٩/٣٣)، سير الأعلام (٤/٧٦) .","vol":"12","page":265},{"text":"<span data-type=\"title\" id=toc-2708>[٤١٩] جَرير بن حَازِم</span>\nهو أبو النَّضْر، جرير بن حازم بن زيد الأزْدي العَتَكي البَصري، مولى حَمّاد بن زيد.\nولد سنة خمس وثمانين، ويقال: إنه سمع أبا الطفيل وبعده خلقًا من التابعين، منهم أبو رَجَاء، ومحمد بن سيرين.\nروى عنه: الثوري، وابن المبَارك.\nمات سنة سبعين ومائة.\n⦗٢٦٦⦘\nالنَّضْر: بفتح النون، وسكون الضاد المعجمة.\nوحازم بالحاء المهملة والزاي.\nوالعَتَكي: بفتح العين المهملة، وفتح التاء فوقها نقطتان، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤١٩) تهذيب الكمال (١/١٨٧)، تهذيب التهذيب (٢/٦٩)، تقريب التهذيب (١/١٢٧)، خلاصة تهذيب الكمال (١/١٦٢)، الكاشف (١/١٨١)، تاريخ البخاري الكبير (٢/٢١٣)، تاريخ البخاري الصغير (٢/٢٥، ١٨١)، الجرح والتعديل (١/١٣٦، ٢/٢٠٧٩)، ميزان الاعتدال (١/٣٩٢)، لسان الميزان (٧/١٨٩)، مقدمة الفتح (٣٩٤)، طبقات الحفاظ (٨٥)، الوافي بالوفيات (١١/٧٧)، سير الأعلام (٧/٩٨)، الشذرات (١/٢٧٠)، طبقات ابن سعد (٦/٣٧٣، ٧/٢٨٦)، الثقات (٦/١٤٤) .","vol":"12","page":265},{"text":"<span data-type=\"title\" id=toc-2709>[٤٢٠] جَزْء بن مُعَاوية</span>\nهو جزْء بن معاوية بن حُصَين بن عُبَادة من بني سَعْد بن زَيْد مَنَاة بن تَميم التَّميمي عمُّ الأحْنَفِ بن قيس.\nروى عنه بجالة بن عبْدَة، له ذكر في أخذ الجزية من المجوس (١) .\nجزْء: بفتح الجيم، وسكون الزاي، وبعدها همزة، وهو الصحيح، وكذا يرويه أهل اللغة، وأهل الحديث يقولون إنه بكسر الجيم، وسكون الزاي، وبعدها ياء تحتها نقطتان، قاله الدارقطني. وقال عبد الغني: بفتح الجيم، وكسر الزاي، وبعدها ياء.\nوحُصَينْ: بضم الحاء المهملة، وفتح الصاد المهملة، وبالنون.\nوعُبَادَة: بضم العين، وتخفيف الباء الموحدة.\nوبَجَالة: بفتح الباء الموحدة، وتخفيف الجيم.\nوعَبَدة: بفتح العين، وفتح الباء الموحدة.\n_________\n(١) انظر الحديث رقم (١١٥٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢٠) طبقات خليفة (١٩٥) وفيه جزي، الاستيعاب (٢٧٤)، وفيه جزي، وأسد الغابة (١/٣٣٧)، وفيه الوجهان، الإصابة (١/٢٣٤) .","vol":"12","page":266},{"text":"<span data-type=\"title\" id=toc-2710>[٤٢١] جَعْفَر بن سُلَيْمان</span>\nهو أبو سُلَيْمان، جْعفَر بن سليمان الحرَشي، ويقال: الضّبَعي لأنه كان نازلًا في بني ضُبيعة بالبصرة.\nسمع ثابتًا البُناني، ومالك بن دينار.\nروى عنه: عبد الرحمن بن مهدي، وعبد الله بن المبارك.\nمات سنة ثمان وسبعين ومائة.\nالحَرَشي: بفتح الحاء المهملة، وفتح الراء، وبالشين المعجمة.\nوالضُّبَعي: بضم الضاد المعجمة، وفتح الباء الموحدة.\nوالبُنَاني: بضم الباء الموحدة، وتخفيف النُون الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢١) تهذيب الكمال (١/١٩٦)، تهذيب التهذيب (٢/٩٥)، تقريب التهذيب (١/١٣١)، خلاصة تهذيب الكمال (١/١٦٧)، الكاشف (١/١٨٥)، تاريخ البخاري الكبير (٢/١٩٢)، الجرح والتعديل (١/٤٨١، ٢/١٩٥٧)، ميزان الاعتدال (١/٤٠٨)، لسان الميزان (٧/١٩٠)، طبقات ابن سعد (٧/٢٨٨)، البداية والنهاية (١٠/١٧٣)، سير الأعلام (٨/١٩٧) ضعفاء ابن الجوزي (١/١٧١)،معجم طبقات الحفاظ (٧١)، الحلية (٦/٢٨٧)، الثقات (٦/١٤٠)، تاريخ ابن معين (٢/٨٦)، طبقات خليفة (٢٢٤)، تاريخ الفسوي (٦/١٦٩)، مشاهير علماء الأمصار (١٢٦٣)، العبر (١/٢٧١) .","vol":"12","page":266},{"text":"<span data-type=\"title\" id=toc-2711>[٤٢٢] جَعْفَر بن عَمْرو</span>\nهو جَعْفَر بن عَمْرو بن أُمَيَّة الضَّمْري. تابعي يعد في أهل المدينة. وهو أخو عبد الملك بن مروان من الرضاعة. مات زمن الوليد بن عبد الملك، كثير الحديث، ثقة. ⦗٢٦٧⦘\nسمع أباه.\nسمع منه الزُّهّري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢٢) تهذيب الكمال (١/١٩٨)، تهذيب التهذيب (٢/١٠٠)، تقريب التهذيب (١/١٣١)، خلاصة تهذيب الكمال (١/١٦٨)، الكاشف (١/١٨٥)، تاريخ البخاري الكبير (٢/١٩٣)، الجرح والتعديل (٢/١٩٧٤)، رجال الصحيحين (٢٦٦)، الثقات (٤/١٠٤) .","vol":"12","page":266},{"text":"<span data-type=\"title\" id=toc-2712>[٤٢٣] جَعْفر بن مُحمّد الصَّادق</span>\nهو أبو عبد الله جعفر بن مُحمَّد بن علي بن الحُسَيْن بن علي بن أبي طالب الهاشمي الصّادق. وأُمُّه فرْوَة بنت القاسم بن محمد بن أبي بكر الصِّدِّيق. كان من سادات أهل البيت.\nروى عن أبيه، والقاسم بن محمد، وعطاء.\nسمع منه الأئمة الأعلام نحو: يحيى بن سعيد الأنصاري، وابن جريج. ومالك بن أنس، والثَّوْري، وابن عُيَيْنَة، وأبي حنيفة.\nولد سنة ثمانين، ومات سنة ثمان وأربعين ومائة، وهو ابن ثمان وستين سنة. ودفن بالبقيع في قبر فيه أبوه محمد الباقر وجدّه علي زين العابدين، وعمُّ جدِّه الحسن بن علي بن أبي طالب. فلِلّه دَرُّه من قبر ما أكرمه وأشْرَفَه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢٣) تهذيب الكمال (١/١٩٩)، تهذيب التهذيب (٢/١٠٣)، تقريب التهذيب (١/١٣٢)، خلاصة تهذيب الكمال (١/١٦٨)، الكاشف (١/١٨٦)، تاريخ البخاري الكبير (٢/١٩٨)، تاريخ البخاري الصغير (٢/٧٣، ٩١)، الجرح والتعديل (٢/١٩٨٧)، ميزان الاعتدال (١/٤١٤)، لسان الميزان (٧/١٩٠)، الثقات (٦/١٣١)، تاريخ خليفة (٤٢٤)، طبقات خليفة (٢٦٩)، طبقات الحفاظ (٧٢) نسيم الرياض (١/٩٧)، الحلية (٣/١٩٢)، سير الأعلام (٦/٢٥٥)، الوافي بالوفيات (١١/١٢٦)، طبقات ابن سعد (٥/٨٧)، الفهارس (٩/٣٨)، وفيات الأعيان (١/٣٢٧)، تاريخ الإِسلام (٦/٤٥)، شذرات الذهب (١/٢٠) .","vol":"12","page":267},{"text":"<span data-type=\"title\" id=toc-2713>[٤٢٤] جَعْفَر بن محمد</span>\nهو أبو الفضل جَعْفَر بن محمد بن أبي عُثْمان الطَّيالِسيّ.\nسمع عفَّان بن مُسْلم، وسليمان بن حرْب، ومسلم بن إبراهيم، ومُسَدّدًا، وابن معين، وغيرهم.\nروى عنه يحيى ابن صاعد، وإسماعيل بن محمد الصَّفَّار، وأبو بكر الشَّافعي. كان ثقة، ثبتًا، حسن الحفظ.\nمات سنة اثنتين وثمانين ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢٤) تاريخ بغداد (٧/١٨٨ - ١٨٩)، طبقات الحنابلة (١/١٢٣ - ١٢٤)، تذكرة الحفاظ (٢/٦٢٦)، سير الأعلام (١٣/٣٤٦ - ٣٤٧)، شذرات (٣/٣٣٥) .","vol":"12","page":267},{"text":"<span data-type=\"title\" id=toc-2714>[٤٢٥] جعفَر المُقْتَدر</span>\nهو أمير المؤمنين أبو الفضل جعفَر المُقْتَدِر بالله بن أحمد المُعْتَضِد بن أبي أحمد الموفق بن جعفر المتوكِّل بن المعْتَصِم بن الرَّشِيد بن المَهّدي بن المنصور. استُخلِف بعد أخيه المُكتَفي في ذي القعدة سنة خمس وتسعين ومائتين. وخُلع في خلافته مرتين، وأعيد إليها، وقتل في شوال سنة عشرين وثلاثمائة. فكانت خلافته خمس وعشرين سنة إلا أيامًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢٥) تاريخ بغداد (٧/٢١٣ - ٢١٩)، سير الأعلام (١٥/٤٣ - ٥٦)، تاريخ الخلفاء (٣٧٨ - ٣٨٦)، شذرات (٤/٩٧ - ٩٩) .","vol":"12","page":267},{"text":"[]<span data-type=\"title\" id=toc-2715> جَعْفَر بن أبي وَحشِيَّة</span>\nهو أبو بشر جَعْفر بن أبي وحْشِيَّة، واسم أبي وَحشِيَّة إيَاس اليَشْكُري البَصْري ويقال: الواسطي. ⦗٢٦٨⦘ ولد سنة سبعين تابعي.\nسمع عبّاد بن شُرَحبيل، وسعيد بن جُبَير.\nروى عنه شُعْبَة والأعْمش وأيّوب.\nمات سنة خمس وعشرين ومائة، وقيل: سنة ثلاث أو أربع.\nبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nووَحْشِيّة: بسكون الحاء المهملة، وكسر الشين المعجمة، وتشديد الياء تحتها نقطتان.\nوإياس بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\nوعبّاد: بفتح العين، وتشديد الباء الموحدة.","vol":"12","page":267},{"text":"<span data-type=\"title\" id=toc-2716>[٤٢٦] الجعْد بن دِينار</span>\nهو أبو عُثْمان، الجعْدُ بن دينار اليَشْكُري الصَّيْرَفي. من أهل البصرة. وهو ثقة مشهور تابعي.\nروى عن أنس بن مالك، وأبي رَجاء.\nسمع منه: يونس، وشعْبَة، وحّماد بن زَيْد، ويقال له: صاحب الحليِّ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢٦) تهذيب الكمال (١/١٩١)، تهذيب التهذيب (٢/٨٠)، تقريب التهذيب (١/١٢٨)، خلاصة تهذيب الكمال (١/١٦٤)، الكاشف (١/١٨٣)، تاريخ البخاري الكبير (٢/٢٣٩)، الجرح والتعديل (٢/٢١٩٥)، الثقات (٤/١١٦) .","vol":"12","page":268},{"text":"<span data-type=\"title\" id=toc-2717>[٤٢٧] الجُعَيْد بن عبد الرحمن</span>\nهو الجُعَيْد بن عبد الرحمن، ويقال الجَعْد بن عبد الرحمن بن أوْس الكِنْدي ويقال: التَمِيمي المَدَني. تابعي ثقة.\nروى عن السّائب بن يزيد، ويزيد بن خُصَيْفة.\nسمع منه: يحيَى القَطّان، وسليمان بن بلال.\nالجُعَيْد: بضم الجيم، وفتح العين المهملة.\nوخُصَيفَة: بضم الخاء المعجمة، وفتح الصاد المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢٧) تهذيب التهذيب (٢/١٠٩)، تقريب التهذيب (١/١٣٣، ١٢٩)، خلاصة تهذيب الكمال (١/١٧٦)، تعجيل المنفعة (٧٢)، تاريخ البخاري الصغير (٢/٧٧)، الجرح والتعديل (٢/٢١٩٦)، ميزان الاعتدال (١/٤٢٠)، لسان الميزان (٧/١٩٠)، الثقات (٦/١٥١) .","vol":"12","page":268},{"text":"<span data-type=\"title\" id=toc-2718>[٤٢٨] جَمرَة بن شِهاب</span>\nهو جَمْرَة بن شِهَاب الذي سأله عمر بن الخطاب عن اسمه واسم أبيه، وهو مذكور في كتاب الأسماء من حرف الهمزة (١) .\nجَمْرَة: بفتح الجيم، وسكون الميمَ وبالراء.\n_________\n(١) انظر الحديث رقم (١٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢٨) راجع الحديث رقم (١٧٧) .","vol":"12","page":268},{"text":"<span data-type=\"title\" id=toc-2719>[٤٢٩] جُمَيْع بن عُمَيْر</span>\nهو جُمَيْع بن عُمَيْر التَّيْمي من تيمِ الله بن ثَعْلَبةَ. من أهل الكوفة. ⦗٢٦٩⦘\nقال البخاري: سمع ابن عمر، وعائشة.\nروى عنه العلاء بن صالح، وصدقَه بن المثنى وفيه نظر.\nجُمَيْع: بضم الجيم، وفتح الميم، وسكون الياء.\nوعُمَيْر: بوزنه.\nوالمُثَنَّى: بتشديد النون المفتوحة بعد الثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٢٩) تهذيب الكمال (١/٢٠٤)، تهذيب التهذيب (٢/١١١)، تقريب التهذيب (١/١٣٣)، خلاصة تهذيب الكمال (١/١٧١)، تاريخ البخاري الكبير (٢/٢٤٢)، الجرح والتعديل (٢/٥٣٢)، ميزان الاعتدال (١/٤٢١)، الثقات (٤/١١٥) .","vol":"12","page":268},{"text":"<span data-type=\"title\" id=toc-2720>[٤٣٠] جَميل بن مرَّة</span>\nهو جَمِيل بن مُرَّة الشَّيباني. غزير الحديث.\nسمع أبا الوَضِي. يُعَدّ في البصريين.\nروى عنه حمّاد بن زيد ونفر من الأعلام.\nجَمِيل: بفتح الجيم، وكسر الميم.\nوالوَضِي: بفتح الواو، وكسر الضاد المعجمة ... (١) .\n_________\n(١) بياض في م مقداره كلمة تقريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣٠) تهذيب التهذيب (٢/١١٥)، تقريب التهذيب (١/١٣٤)، الجرح والتعديل (٢/٥١٨)، ميزان الاعتدال (١/٤٢٤)، الثقات (٦/١٤٦) .","vol":"12","page":269},{"text":"<span data-type=\"title\" id=toc-2721>[٤٣١] جُندُب</span>\nهو جندب مولى عبد الله بن عيَّاش. روى عن ابن عمر. روى عنه [زيد بن أسلم] (١) .\nعيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n(١) بياض في خ وم مقداره كلمة تقريبًا، ومابين معقوفتين من \" الجرح والتعديل \" لابن أبي حاتم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣١) الجرح والتعديل (٢/٥١١) .","vol":"12","page":269},{"text":"<span data-type=\"title\" id=toc-2722>[٤٣٢] جَويْريَة بن قُدَامة</span>\nهو جوَيْريَة بن قُدَامَة التَّمِيمي. قال أبو حاتم: وليس بعم الأحنَف بن قيس، ذاك جارية بن قُدَامة.\nروى عن عمر بن الخطاب.\nروى عنه: أبو جَمْرَة الضُّبعي.\nجوْيْرِيَة: تصغير جارية.\nوقُدَامة: بضم القاف، وتخفيف الدال المهملة.\nوجَمرة: بفتح الجيم، وبالراء.\nوالضُّبَعي: بضم الضاد المعجمة وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣٢) تهذيب الكمال (١/٢٠٩)، تهذيب التهذيب (٢/١٢٥)، تقريب التهذيب (١/١٣٦)، خلاصة تهذيب الكمال (١/١٧٤)، الكاشف (١/١٩٠)، تاريخ البخاري الكبير (٢/٢٤١)، الجرح والتعديل (١/٥٣٠، ٢/٢٢٠٥)، الثقات (٤/١١٦)، رجال الصحيحين (٢٩٦) .","vol":"12","page":269},{"text":"<span data-type=\"title\" id=toc-2723>[٤٣٣] جوَيْريَة بن أسماء</span>\nهو أبو مخراق، جوَيْريَة بن أسْماء بن عُبَيد بن مِخْراق الضبَعي البَصْري.\nسمع نافعًا.\nروى عنه: ابن ابنه عبد الله بن محمد. ⦗٢٧٠⦘\nمات سنة ثلاث وسبعين.\nمِخْراق: بِكسر الميم، وسكون الخاء المعجمة، وبالراء، والقاف.\nوعُبَيْد: مصغر.\nوالضُّبَعي: بضم الضاد المعجمة، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣٣) تهذيب الكمال (١/٢٠٩)، تهذيب التهذيب (٢/١٢٤)، تقريب التهذيب (١/١٣٦)، خلاصة تهذيب الكمال (١/١٧٤)، الكاشف (١/١٩٠)، تاريخ البخاري الكبير (٩/٢٠، ٢/٢٤١)، تاريخ البخاري الصغير (٢/١٩١)، الجرح والتعديل (٢/٢٢٠٦) الوافي بالوفيات (١١/٢٢٧)، سير الأعلام (٧/٣١٧)، الثقات (٦/١٥٣)، العبر (١/٢٥٦) شذرات الذهب (١/٢٦٩)، تاريخ الفسوي (٣/١٠٣) .","vol":"12","page":269},{"text":"<span data-type=\"title\" id=toc-2724>الفرع الثالث: في جماعة متفرقة</span>\n[]<span data-type=\"title\" id=toc-2725> جُذَام</span>\nجُذَام: بضم الجيم، وبالذال المعجمة، أبو قبيلة يرد ذِكرها في فصل النَّسب.","vol":"12","page":270},{"text":"<span data-type=\"title\" id=toc-2726>[٤٣٤] جُرْهُم</span>\nجُرّهُم: بضم الجيم، وسكون الراء، وضم الهاء، هو جُرْهُم بن قحطان بن عابَر بن شالَخ بن أرْفَخشذ بن سَام بن نُوح ﵇.\nعابَر: بالعين المهملة، وفتح الباء الموحدة، وبالراء.\nوشالَخ: بالشين المعجمة، وفتح اللام، وبالخاء المعجمة.\nوأَرْفَخشذ: بفتح الهمزة، وسكون الراء، وفتح الفاء، وسكون الخاء، وفتح الشين المعجمة، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣٤) لسان العرب (جرهم): جُرْهُمُ: حي من اليمن نزلوا مكة وتزوج فيهم إسماعيل بن إِبراهيم ﵉، وهم أصهاره ثم ألحدوا في الحرم فأبادهم الله تعالى.","vol":"12","page":270},{"text":"<span data-type=\"title\" id=toc-2727>[٤٣٥] جُرَيج</span>\nهو جُرَيْج الرَّاهِب، الذي جاء ذِكره في كتاب القصص من حرف القاف (١) وهو ... (٢) .\n_________\n(١) في الحديث رقم (٧٨٢١) الأطفال المتكلمون في المهد.\n(٢) بياض في م، خ مقدار كلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣٥) الإصابة (١/٢٣١) .","vol":"12","page":270},{"text":"[]<span data-type=\"title\" id=toc-2728> جهينة</span>\nجُهَينَة: بضم الجيم، وفتح الهاء، وسكون الياء تحتها نقطتان، وبالنون: أبو قبيلة ويرد في فصل النّسب.","vol":"12","page":270},{"text":"<span data-type=\"title\" id=toc-2729>[٤٣٦] جَيْسُون</span>\nهو جَيْسُون: بفتح الجيم، وسكون الياء تحتها نقطتان، وضم السين المهملة، وبالنون. وهو اسم الغلام الذي قتله الخضر - ﵇ - وذكره في سورة الكهف (١) . وقال الدَّارَقطني: هو جَيْسور: بالراء بدل النون.\n_________\n(١) انظر الحديث رقم (٧٠٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣٦) علل أحمد (١/٧١)، وفيه «جيسور»، الإكمال (٢/٣٧٧) «جيسور»، والمؤتلف والمختلف للدارقطني (٢/٨٠٦)، تبصير المنتبه (١/٤٠٠) .","vol":"12","page":270},{"text":"<span data-type=\"title\" id=toc-2730>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-2731>[٤٣٧] جُدَامَة بنت وهب</span>\nهي جُدَامَة بنت وَهب الأسدية. أسلمت بمكّة وبايعت النَّبيَّ - ﷺ- وهاجرت مع قومها، وكانت تحت أُنَيْس بن قَتَادَة من بني عمْرو بن عوف. ⦗٢٧١⦘\nروت عنها عائشة.\nجُدامة: بضم الجيم، وبالدال المهملة، ويروى بالذال المعجمة أيضًا. قال الدارقطني: وهو تصحيف. وأُنَيس: تصغير أنس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣٧) تهذيب (١٢/٤٠٥ رقم ٢٧٤٩)، تقريب (٢/٥٩٣)، إسعاف المبطأ (٢٢٤)، أعلام النساء (١/١٥٧) مؤتلف الدارقطني (٨٩٩)، الثقات (٣/٦٧)، أسد الغابة (٧/٤٨)، الاستيعاب (٤/١٨٠٠)، الإصابة (٧/٥٥٢)، تجريد أسماء الصحابة (٢/٢٥٤)، الكاشف (٣/٤٦٦) تهذيب الكمال (٣/١٦٧٩)، تلقيح فهوم أهل الأثر (٣٧٦) .","vol":"12","page":270},{"text":"<span data-type=\"title\" id=toc-2732>[٤٣٨] جَسْرَة بنت دَجَاجَة</span>\nهي جسْرَة بنت دَجاجة العَامرية.\nروت عن عائشة أم المؤمنين حديثها في مدة زمن الانتباذ في كتاب الأشربة من حرف الشين (١) .\nجَسْرَة: بفتح الجيم، وسكون السين المهملة. دَجَاجة: بفتح الدال المهملة، وبالجيمين.\n_________\n(١) انظر الحديث رقم (٣١٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣٨) تهذيب (١٢/٤٠٦ رقم ٢٧٥٠)، تقريب (٢/٥٩٣)، تصحيفات المحدثين (١١٠٥)، تراجم الأحبار (١/٢٤٠)، سؤالات البرقاني (رقم ٦٩)، المشتبه (٥١٠)، لسان الميزان (٧/١٨٩)، الميزان (١/٣٩٩)، الثقات (٤/١٢١)، المغني (رقم ١١٢٧) تهذيب الكمال (٣/١٦٨٠)، خلاصة (٣/٢٧٧)، الكاشف (٣/٤٦٦)، أعلام النساء (١/١٦٠) .","vol":"12","page":271},{"text":"<span data-type=\"title\" id=toc-2733>[٤٣٩] جَمِيلة</span>\nوهي جميلة امرأة أوس بن الصَّامت، ويقال: اسمها خولَة، ويقال: خويلة. صحابية لها ذِكر في كتاب الظّهار (١) .\n_________\n(١) انظر الحديث رقم (٥٨٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٣٩) الاستيعاب (١٨٣)، أسد الغابة (٧/٩١ - ٩٣)، الإصابة (٤/٢٨٩ - ٢٩١) .","vol":"12","page":271},{"text":"<span data-type=\"title\" id=toc-2734>[٤٤٠] جميلة</span>\nجميلة هذه التي غيّر النبيُّ - ﷺ- اسمها، وقد جاء ذِكرها في كتاب الأسماء من حرف الهمزة (١)، وهي صحابية. وقد جاء في بعض الروايات أنها ابنة عمر بن الخطاب. وقال ابن عبد البر وابن ماكولا: إنها زوجة عمر بن الخطاب. قال ابن عبد البّر: هي جميلة بنت ثابت بن أبي الأقْلَح الأنصارية، أخت عاصم بن ثابت، تكنى أم عاصم بابنها عاصم بن عمر، وكان اسمها عاصية، فغيّره النبي - ﷺ-، وطلّقها عمر، فتزوجت بعده يزيد بن جارية.\nالأقْلَح: بالقاف، والحاء المهملة.\nوجارية: بالجيم، والياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (١٦٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤٠) الاستيعاب (٤/١٨٠٢ - ١٨٠٣)، أسد الغابة (٧/٥٢)، تجريد أسماء الصحابة (٢/٢٥٥)، الإصابة (٤/٢٦٤) .","vol":"12","page":271},{"text":"<span data-type=\"title\" id=toc-2735>[٤٤١] جميلة بنت أُبَيّ</span>\nهي جميلة بنت أُبي بن سَلُول أخت عبد الله، وكانت تحت ثابت بن قَيس بن شمّاس فنشزت وخالعته.\nروى عنها ابن عبَّاس، وعبد الله بن رَبَاح.\nسَلول: بفتح السين المهملة، وضم اللام الأولى.\nوشَمَّاس: بفتح الشين ⦗٢٧٢⦘ المعجمة، وتشديد الميم، وبالسين المهملة. ورَبَاح: بفتح الراء، وتخفيف الباء الموحدة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤١) أسد الغابة (٧/٥١)، تجريد أسماء الصحابة (٢/٢٥٥)، الإصابة (٤/٢٦٣ - ٢٦٤) .","vol":"12","page":271},{"text":"<span data-type=\"title\" id=toc-2736>[٤٤٢] جوَيْرِيَة بنت أبي جَهل</span>\nهي جوَيْريَة بنت أبي جَهل بن هشام. أدركت النبيَّ - ﷺ- وروت عنه، وقيل: اسمها جميلة، وهي التي أراد علي بن أبي طالب أن ينكحها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤٢) تاريخ الصحابة (٦٥)، تلقيح فهوم أهل الأثر (٣٢٨)، أسد الغابة (١/٥٦)، تجريد أسماء الصحابة (٢/٢٥٦) .","vol":"12","page":272},{"text":"<span data-type=\"title\" id=toc-2737>[٤٤٣] جوَيْريَة بنت الحَارث</span>\nهي جوَيْرية بنت الحارث المصْطَلِقيَّة، زوج النبي - ﷺ- تقدم ذِكرها في ذكر أزواج النبي - ﷺ- في الباب الأول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤٣) تهذيب (١٢/٤٠٧، رقم (٢٧٥٥)، تقريب (٣/٥٩٣)، الثقات (٣/٦٦)، أسد الغابة (٧/٥٦)، أعلام النساء (١/١٩٠)، السمط الثمين (١٣٤)، الاستيعاب (٤/١٨٠٤)، الإصابة (٧/٥٦٥)، تجريد أسماء الصحابة (٢/٢٥٦)، الكاشف (٣/٤٦٧) تهذيب الكمال (٣/١٦٨٠)، الخلاصة (٣/٧٧)، تنوير قلوب المسلمين (٨٢، ١٤٨)، أسماء الصحابة الرواة (ت٢٥١)، نقعة الصديان (ت٢٧٦) .","vol":"12","page":272},{"text":"<span data-type=\"title\" id=toc-2738>الفصل الثاني: في الكنى والألقاب</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2739>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-2740>[٤٤٤] أبو جَبِيْرَة</span>\nهو أبو جَبيرة بن الضَّحاك، أخو ثابت بن الضَّحاك بن أُميّة بن ثعْلَبة بن جُشَم بن مالك بن سالم بن عمْرو بن عوف بن الخزْرَج الأنصاري الخزّرَجي، وليس له اسم سوى كنيته.\nهكذا نَسَبَه ابن عبد البر عند ذكره اسم ثابت بن الضحاك بن أُمَيَّة، وقال: إنه أخو أبي جُبَيْرة، ووافقه على ذلك الحَازِمي. ثم عاد ابن عبد البر في باب الكنى عند ذكر أبي جَبِيرة فقال: هو أبو جَبِيرة بن الضَّحاك بن خليفة الأنصاري الأشهلي أخو ثابت بن الضحاك. فنقض ما قاله عند ذكر ثابت بن الضحاك بن أُميَّة، حيث جعله أولًا أخَا هذا وثانيًا أخا هذا الآخر. وأما ابن مندة فإنه ذكر ثابت بن الضحاك بن خليفة وقال: قيل: إنه أخو أبي جُبَيرة. ولم يذكره عند ثابت بن الضحاك بن أُميَّة وذكره في الكنى، ولم يذكر جدَّه، إنما قال: أبو جَبِيرة بن الضحاك أخو ثابت بن الضحاك. قال ابن عبد البر عند ذكر أبي جَبيرة: إنه ولد بعد الهجرة واختلف في صحبته وهو كوفي.\nروى عنه قيس بن أبي حازم، والشعبي، وابنه محمود بن أبي جبيرة.\nوجَبِيْرة: بفتح الجيم، وكسر الباء الموحدة، وسكون الياء.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\nوحازم: بالحاء المهملة، والزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤٤) الكنى لمسلم (٩٦)، التاريخ الكبير (٩/٢٠)، الاستيعاب (١٦١٩)، تلقيح فهوم أهل الأثر (٣١٣)، أسد الغابة (٦/٤٧)، تجريد أسماء الصحابة (٢/١٥٤)، الخلاصة (٣/٢٠٨)، تهذيب التهذيب (١٢/٥٢- ٥٣)، الإصابة (٤/٣١) .","vol":"12","page":272},{"text":"<span data-type=\"title\" id=toc-2741>[٤٤٥] أبو جُحَيْفَة</span>\nهو أبو جُحَيْفَة: بضم الجيم، وفتح الحاء المهملة، وسكون الياء، ⦗٢٧٣⦘ وبالفاء، وهب بن عبد الله السُّوَائي: بضم السين المهملة، وتخفيف الواو، وبهمزة بعد الألف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤٥) تهذيب الكمال (٣/١٤٧٨)، تهذيب التهذيب (١١/١٦٤، ٢٨١)، تقريب التهذيب (٢/٣٣٨)، الكاشف (٣/٣٤٤)، تاريخ البخاري الكبير (٨/١٦٣)، الجرح والتعديل (٩/٢٣)، معجم الثقات (٣٥٤)، تنقيح المقال (١٢٧٠٣)، الإصابة (٦/٦٢٦)، التاريخ لابن معين (٢/٥٢) .","vol":"12","page":272},{"text":"[]<span data-type=\"title\" id=toc-2742> أبو جُرَيّ</span>\nهو أبو جرَي: بضم الجيم، وفتح الراء، وتشديد الياء: جابر بن سُلَيم، وقيل: سُلَيم بن جابر، وقد ذكرناه في هذا الحرف.","vol":"12","page":273},{"text":"<span data-type=\"title\" id=toc-2743>[٤٤٦] أبو الجَعْد</span>\nهو أبو الجعْد الضَّمْري، اسمه كنيته، وقيل: اسمه وَهب، وقيل: جُنَادَة. وقيل: عمرو بن بكر.\nروى عنه عَبِيدة بن سُفْيان الحَضْرمي. وهو من بني ضَمْرَة بن بكر بن عبد مَناة بن علي بن كنانة.\nعَبِيدة: بفتح العين، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤٦) تهذيب (١٢/٥٤ رقم ٢١٥)، تقريب (٢/٤٠٥)، أسد الغابة (٦/٥١)، تجريد أسماء الصحابة (٢/١٥٥)، الاستيعاب (٤/١٦٢٠)، الكاشف (٣/٣٢١)، خلاصة (٣/٢٠٨)، الجرح والتعديل (٩/٣٥٥) تهذيب الكمال (٣/١٥٩٢)، الإصابة (٧/٦٥)، التاريخ الكبير (٩/٢٠)، الكنى والأسماء (٢١) .","vol":"12","page":273},{"text":"<span data-type=\"title\" id=toc-2744>[٤٤٧] أبو جَنْدَل</span>\nهو أبو جَندَل بن سُهَيل بن عمْرو بن عبد شمس بن عبد ودّ القُرشي العامري. أَسْلم بمكة، وجاء يوم الحديبية إلى النبيِّ - ﷺ-، وهو في الحديد يرسف في قيوده، كان أبوه فعل به ذلك حيث أسلم. له ذكر في غزوة الحديبية (١) .\nمات في خلافة عمر بن الخطاب.\n_________\n(١) انظر الحديث رقم (٦١٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤٧) تاريخ الصحابة (٢٧١)، الاستيعاب (١٦٢١)، أسد الغابة (٦/٥٤ - ٥٦)، تجريد أسماء الصحابة (٢/١٥٦)، الإصابة (٤/٣٤)، الشذرات (١/١٦٨) .","vol":"12","page":273},{"text":"<span data-type=\"title\" id=toc-2745>[٤٤٨] أبو جَهْم</span>\nهو أبو جَهْم: بفتح الجيم، وسكون الهاء: عامر بن حذيفة العدوي القرشي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤٨) التاريخ الكبير (٤/٤٤٥)، الجرح والتعديل (٦/٣٢٠)، الاستيعاب (٧٨٩ - ١٦٢٣، ١٦٢٤)، أسد الغابة (٣/١٢٠ - ١٢١) تهذيب الكمال (٦٤١) .","vol":"12","page":273},{"text":"<span data-type=\"title\" id=toc-2746>[٤٤٩] أبو جُهَيْم</span>\nهو أبو جُهَيم: بضم الجيم، وفتح الهاء، وسكون الياء. عبد الله بن جُهَيْم فيما ذكره وكيع، وقيل: هو عبد الله بن الحارث بن الصِّمَّة الأنْصاري.\nروى عنه بُسْر بن سَعيد، وعُمَيْر مولى ابن عبَّاس. ولهذا - أبي جُهَيْم- في كتابنا حديثان (١):\nأحدهما: في المارّ بين يدي المصلِّي، أخرجه البخاري ومسلم والموطأ وأبو داود والترمذي والنسائي.\nوالثاني: في السَّلام على من يبول في كتاب الصُّحبة. أخرجه البخاري ومسلم والموطأ وأبو داود والترمذي والنسائي ولم يذكر واحد منهم اسمه إلا أن أبا داود قال في حديثه عن ابن عباس أنه قال: أقبلت أنا وعبد الله بن ⦗٢٧٤⦘ يَسَار مولى ميمونة، حتى دخلنا على أبي جهَيم بن الحارث بن الصِّمَّة الأنَصاري فنسبه ولم يسمِّه. وأما ابن عبد البرّ فإنه ذكره في باب الكنى وجعلهما اثنين، وقال: إن راوي حديث المرور بين يدي المصلِّي هو عبد الله بن جُهَيم، وإن راوي حديث السّلام هو عبد الله بن الحارث، وقال: ويقال له: أبو الجُهَيْم وأبو الجَهم. وأما ابن مَنْدَة فإنه ذكره في الكنى وقال: يقال: إن اسمه عبد الله بن جُهَيْم، ويقال: عبد الله بن الحارث، فجعلهما واحدًا وروى الحديثين معًا، والذي ذكر مسلم في كتاب «الكنى» قال: أبو الجُهَم بن الحارِث بن الصِّمّة الأنصاري، قال: وقال وكيع: اسمه عبد الله بن جهيم.\nالصِّمة: بكسر الصاد المهملة، وتشديد الميم.\nوبُسْر: بضم الباء الموحدة، وسكون السين المهملة.\nوعُمَيْر: مصغر.\nويَسَار: بفتح الياء، وتخفيف السين المهملة.\n_________\n(١) انظر الحديث رقم (٣٨٣٠)، وهو حديث المار بين يدي المصلي، والحديث رقم (٤٨٧٣) في السلام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٤٩) الكنى لمسلم (٩٦)، التاريخ الكبير (٩/٢٠)، الجرح والتعديل (٩/٣٥٥)، الاستيعاب (١٦٢٥)، أسد الغابة (٦/٦٠ - ٦١)، تجريد أسماء الصحابة (٢/١٥٦)، الخلاصة (١/٢٠٩)، تهذيب التهذيب (١٢/٦١)، الإصابة (٤/٣٦) .","vol":"12","page":273},{"text":"<span data-type=\"title\" id=toc-2747>[٤٥٠] أمُّ جُندُب</span>\nهي أم جُندُب الأزْدِيَّة، وهي أم سليمان بن عمرو بن الأحوص.\nروى عنها ابنها سُلَيْمان، وأبو يزيد مولى عبد الله بن الحارث.\nحديثها في رمي الجمار من كتاب الحج (١) .\n_________\n(١) انظر الحديث رقم (١٥٨٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥٠) تهذيب (١٢/٤٦١ رقم ٢٩٢٣)، التقريب (٢/٦١٩)، أسماء الصحابة الرواة (ت ٢٧٤) .","vol":"12","page":274},{"text":"[]<span data-type=\"title\" id=toc-2748> الجَارُود</span>\nهو الجَارود بن المُعلّى، واسمه بِشْر بن عمرو بن والجارُود لقب في قول، وفيه خلاف كثير، وقد ذكرناه في حرف الباء.","vol":"12","page":274},{"text":"<span data-type=\"title\" id=toc-2749>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-2750>[٤٥١] أبو جعفر القارئ</span>\nهو أبو جعفر يزيد بن القَعْقَاع القَارئ. تابعي مشهور.\nالقَعْقَاع: بفتح القافين، وبعينين مهملتين.\nوالقارئ: من القراءة مهموز.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥١) تهذيب التهذيب (١١/٣٥٤، ٦٨٢)، تقريب التهذيب (٢/٣٦٩، ٤٠٦)، تاريخ البخاري الكبير (٨/٣٥٣)، الجرح والتعديل (٩/٢٨٥)، ديوان الإسلام (ت: ٦٥٨)، الثقات (٥/٥٤٣) .","vol":"12","page":274},{"text":"<span data-type=\"title\" id=toc-2751>[٤٥٢] أبو جَعْفر</span>\nهو أبو جَعْفَر، هكذا أخرجه أبو داود، ولم يسمّه، أورده في حديث فاطمة بنت أبي حُبَيْش في الاستحاضة (١)، قال: ورواه العلاء بن المسيب عن الحكم عن أبي جعفر ولم ينسبه.\n_________\n(١) انظر الحديث رقم (٥٤١١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥٢) .","vol":"12","page":274},{"text":"<span data-type=\"title\" id=toc-2752>[٤٥٣] أبو جَعْفَر الخَطْمي</span>\nهو أبو جعفر عمير بن يزيد بن حبيب\nالخَطْمي: بفتح الخاء المعجمة، وسكون الطاء المهملة.\nوعُمَيْر: مصغر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥٣) تهذيب الكمال (٢/١٠٦٢)، تهذيب التهذيب (٨/١٥١، ٢٦٧)، خلاصة تهذيب الكمال (٢/٣٠٥)، الكاشف (٢/٣٥٣)، تاريخ البخاري الكبير (٦/٥٤١)، الجرح والتعديل (٦/٢٠٩٩)، الثقات (٧/٢٧٢)، معرفة الثقات (١٤٣٨)، التحفة اللطيفة (٣/٣٧٠) .","vol":"12","page":274},{"text":"<span data-type=\"title\" id=toc-2753>[٤٥٤] أبو جَمْرَة</span>\nهو أبو جَمْرَة: بفتح الجيم، وبالراء: نَصْر بن عِمْران الضبعي: بضم الضاد المعجمة، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥٤) تهذيب الكمال (٣/١٤١٠)، تهذيب التهذيب (١٠/٤٣١، ٧٨٣)، تقريب التهذيب (٢/٣٠٠)، خلاصة تهذيب الكمال (٣/٩٢)، الكاشف (٣/٢٠٢)، تاريخ البخاري الكبير (٨/١٠٤)، تاريخ البخاري الصغير (١/٣٠٧)، الجرح والتعديل (٨/٠١٣_)، الأنساب (٨/٣٧٧)، تاريخ الإِسلام (٥/١٦٧)، تاريخ أسماء الثقات (١٤٧٩)، المعين (٢٤٤١)، الثقات (٥/٤٧٦)، تراجم الأحبار (٤/١٢٥)، الجمع بين الصحيحين (٢٠٦٦)، التاريخ لابن معين (٣/٦٠٤)، طبقات ابن سعد (٧/٢٩٥)، سير الأعلام (٥/٢٤٣) والحاشية.","vol":"12","page":275},{"text":"<span data-type=\"title\" id=toc-2754>[٤٥٥] أبو جَمِيلَة</span>\nهو أبو جِميلة مَيْسَرَة الطُّهوي في حرف الميم.\nمَيْسَرَة: بفتح الميم، وسكون الياء تحتها نقطتان، وبالسين المهملة. والطُّهَوي: بضم الطاء المهملة. وفتح الهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥٥) تهذيب الكمال (٣/١٣٩٦)، تهذيب التهذيب (١٠/٣٨٧، ٦٩٣)، تقريب التهذيب (٢/٢٩١)، خلاصة تهذيب الكمال (٣/٧٣)، تاريخ البخاري الكبير (٧/٣٧٤)، الجرح والتعديل (٨/١١٤٣)، التاريخ لابن معين (٣/٥٩٨)، تراجم الأحبار (٣/٣١٨)، الثقات (٥/٤٢٧)، الإكمال (٢/١٢٩) .","vol":"12","page":275},{"text":"[٤٥٦] أبو الجَوْزَاء\nهو أبو الجوزاء، بفتح الجيم، والزاي، والمد: أوس بن عبد الله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥٦) تهذيب الكمال (١/١٢٦)، تهذيب التهذيب (١/٣٨٣)، تقريب التهذيب (١/٨٦)، خلاصة تهذيب الكمال (١/١٠٦)، الكاشف (١/١٤٢)، تاريخ البخاري الكبير (١/١٧)، الجرح والتعديل (٢/٣٠٤)، ميزان الاعتدال (١/٢٧٨)، لسان الميزان (٧/١٨٠)، الثقات (٤/٤٣)، حلية الأولياء (٣/٧٨)، شذرات الذهب (١/٩٣)، تفسير الطبري (٣/١٧)، الإكمال (٣/١٦٦)، الوافي بالوفيات (٩/٤٤٦)، سير الأعلام (٤/٣٧١) والحاشية، طبقات ابن سعد (٧/٢٢٣، ١/٢٦٢) .","vol":"12","page":275},{"text":"<span data-type=\"title\" id=toc-2756>[٤٥٧] أبو الجُوْيريّة</span>\nهو أبو الجُويْرِيَة حِطَّان بن خُفَاف الجَرْمي.\nحِطّان: بكسر الحاء المهملة، وتشديد الطاء المهملة، وبالنون.\nوخُفاف: بضم الخاء المعجمة، وتخفيف الفاء الأولى.","vol":"12","page":275},{"text":"<span data-type=\"title\" id=toc-2757>[٤٥٨] أبوُ جَهْل</span>\nهو أبو جَهل عَمْرو بن هِشَام بن المغِيرة المخزُومي الجَاهلي المعروف. كان يُكنى أبا الحكم، فكنَّاه النَّبي - ﷺ- أبا جهل فغلبت عليه هذه الكنية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥٨) الأعلام للزركلي (٥/٨٧) .","vol":"12","page":275},{"text":"<span data-type=\"title\" id=toc-2758>[٤٥٩] الجَاحِظ</span>\nهو أبو عثمان عمرو بن بحر (١) الجاحظ.\nبحر: ضد بر.\nوالجَاحظ: مقدم الجيم على الحاء المهملة، وبالظاء المعجمة.\n_________\n(١) في م: عمرو بن بحر، وفي خ: أبو عمرو عثمان بن بحر، والتصويب من طبقات ابن الأنباري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٥٩) تاريخ بغداد (١٢/٢١٢- ٢٢٠)، معجم الأدباء (١٦/٧٤ - ١١٤)، وفيات الأعيان (٣/٤٧٠ - ٤٧٥)، مختصر تاريخ دمشق لابن منظور (١٩/١٨١ - ١٨٩)، سير الأعلام (١١/٥٢٦ - ٥٣٠)، العبر (١/٤٥٦)، بغية الوعاة (٦٢٥)، شذرات الذهب (٣/٢٣١ - ٢٣٢) .","vol":"12","page":275},{"text":"<span data-type=\"title\" id=toc-2759>الفصل الثالث: في الأبناء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2760>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-2761>[٤٦٠] ابن جميل</span>\nهذا ابن جميل له ذِكر في كتاب الزَّكاة، في حديث أبي هريرة في الباب الأول (١) لا يعرف اسمه.\n_________\n(١) انظر الحديث رقم (٢٦٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦٠) راجع الحديث رقم (٢٦٦٣) .","vol":"12","page":275},{"text":"<span data-type=\"title\" id=toc-2762>[٤٦١] بنت أبي جَهل</span>\nهي جوَيْرية بنت أبي جهل بن هشام، وقيل: جَمِيلة وهي التي أراد علي بن أبي طالب أن ينكحها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦١) راجع الحديث رقم (٦٦٧٤) .","vol":"12","page":275},{"text":"<span data-type=\"title\" id=toc-2763>[٤٦٢] بنت جَرْوَل</span>\nهي أم كلثوم بنت جرْوَل زوجة عمر بن الخطاب أم ابنه ⦗٢٧٦⦘ عبيد الله طلَّقها عام الحُدَيبية، وهي مشركة، فتزوجها بعده أبو جَهم بن حُذيفة بن غَانم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦٢) راجع الحديث رقم (٦١٠٨) .","vol":"12","page":275},{"text":"<span data-type=\"title\" id=toc-2764>[٤٦٣] ابنة الجوَن</span>\nقد اختلف في اسم ابنة الجون، وهي التي أراد النبيُّ - ﷺ- أن ينكحها، وقد تقدَّم ذِكرها عند ذكر أزواجه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦٣) تقدمت في ذكر أزواج النبي -ﷺ-.","vol":"12","page":276},{"text":"<span data-type=\"title\" id=toc-2765>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-2766>[٤٦٤] ابن جُبَيْر</span>\nهو سعيد بن جُبَير: بضم الجيم، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦٤) تهذيب الكمال (١/٤٩١)، تهذيب التهذيب (٤/١١)، تقريب التهذيب (١/٢٩٢)، خلاصة تهذيب الكمال (١/٣٧٤)، الكاشف (١/٣٥٦)، الثقات (٤/٢٧٥)، تاريخ البخاري الكبير (٣/٤٦١)، تاريخ البخاري الصغير (١/٢١٠، ٢١١، ٢١٣، ٢٢١، ٢٢٦، ٢٢٧، ٢٨٤)، شذرات (١/١٠٨)، الوافي بالوفيات (٢٥/٢٠٦)، الحلية (٤/٢٧٢)، طبقات ابن سعد (٩/٨١) الفهرس، البداية والنهاية (٩/٩٨)، سير الأعلام (٤/٣٢١) والحاشية، ديوان الإِسلام (ت١٠٩٧)، تاريخ أصبهان (٧١١) .","vol":"12","page":276},{"text":"<span data-type=\"title\" id=toc-2767>[٤٦٥] بنو جذيمة</span>\nهم بنو جَذِيمة بن عوْف بن بَكْر بن عوف بن أنمار بن عَمْرو بن وَدِيعَة بن لُكَيْز بن أفْصى بن عبد القَيس.\nجَذِيمة: بفتح الجيم، وكسر الذال المعجمة.\nولُكَيْز: بضم اللام، وفتح الكاف، وسكون الياء، وبالزاي.\nوأفْصَى: بفتح الهمزة، وسكون الفاء، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦٥) يأتي في حرف السين.","vol":"12","page":276},{"text":"<span data-type=\"title\" id=toc-2768>[٤٦٦] ابن جُرَيْج</span>\nهو عبد الملك بن عبد العزيز بن جُرَيجْ المكي.\nجُرَيْج: بضم الجيم الأولى، وفتح الراء، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦٦) تهذيب الكمال (٢/٨٥٥)، تهذيب التهذيب (٦/٤٠٢، ٨٥٥)، تقريب التهذيب (١/٥٢٠، ١٣٢٤)، خلاصة تهذيب الكمال (٢/١٧٨)، الكاشف (٢/٢١٠)، تاريخ البخاري الكبير (٥/٤٢٢)، تاريخ البخاري الصغير (٢/٩٨، ٩٩، ١١١)، الجرح والتعديل (٥/١٦٨٧)، ميزان الاعتدال (٢/٦٥٩)، لسان الميزان (٧/٢٩٢)، سير الأعلام (٦/٣٢٥) والحاشية، الثقات (٧/٩٣) .","vol":"12","page":276},{"text":"<span data-type=\"title\" id=toc-2769>[٤٦٧] بنو جُشَم</span>\nهم بنو جُشم بن معاوية بن بكر بن هَوَازن، وبنو جشَم بن الخَزْرَج من الأنصار. وسيرد تفصيل ذلك في فصل النّسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦٧) اللباب في تهذيب الأنساب (١/٢٧٩ - ٢٨٠) .","vol":"12","page":276},{"text":"<span data-type=\"title\" id=toc-2770>[٤٦٨] بنو جَعْفر</span>\nهم بنو جَعْفر بن كِلاب بن رَبيعة بن عامر بن صَعْصَعة، بطْن من بني عامر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦٨) انظر الأنساب للسمعاني (٧٥/أ) .","vol":"12","page":276},{"text":"<span data-type=\"title\" id=toc-2771>الفصل الرابع: في الأنساب</span>\n<span data-type=\"title\" id=toc-2772>[٤٦٩] الجُبلاني</span>\nالجُبْلاني: بضم الجيم، وسكون الباء الموحدة، وبالنون.\nمنسوب إلى جُبْلان بن سهل بن عمرو بن قيس بن معاوية بن جُشَم بن عبد شمس بن وايل بن الغوث بطن من حمير.\nجُشَم: بضم الجيم وفتح الشين المعجمة.\nووايل: بكسر الياء تحتها نقطتان.\nوالغَوث: بفتح الغين المعجمة، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٦٩) عجالة المبتدي (ص٣٧)، اللباب في تهذيب الأنساب (١/٢٥٨) .","vol":"12","page":276},{"text":"<span data-type=\"title\" id=toc-2773>[٤٧٠] الجَدَلي</span>\nالجَدَلي: بفتح الجيم، وفتح الدال المهملة منسوب إلى جَدَيلة قيس، وإلى ⦗٢٧٧⦘ جَديلة طيء فأما جديلة قيس فهي جديلة بنت مر بن أُدّ بن طابخة ولدت فَهْمًا وعدوان ابني عمرو بن قيس عيلان وإليها ينسبون، وأما جديلة طيء فهي جديلة بنت سُبيع بن عمرو من حمير وهي أم جُندب وحور ابني خارجة بن سعد بن فُطرة بن طيء، وفي ربيعة جديلة بن أسد بن ربيعة بن نزار.\nجَدِيلة: بفتح الجيم، وكسر الدال المهملة.\nوأد: بضم الهمزة، وتشديد الدال المهملة.\nوطابخة: بكسر الباء الموحدة، وبالخاء المعجمة.\nوعَدْوان: بفتح العين المهملة، وسكون الدال المهملة.\nوسُبَيْع: بضم السين المهملة وفتح الباء الموحدة وسكون الياء.\nوحُوْر: بضم الحاء المهملة، وسكون الواو، وبالراء.\nوفُطْره: بضم الفاء وسكون الطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧٠) عجالة المبتدي (ص٣٨)، اللباب في تهذيب الأنساب (١/٢٦٣) .","vol":"12","page":276},{"text":"<span data-type=\"title\" id=toc-2774>[٤٧١] الجُذَامي</span>\nالجُذَامي: بضم الجيم وبالذال المعجمة.\nمنسوب إلى جُذام، واسمه عمرو بن عدي بن الحارث بن مُرَّة بن أدد بن زيد بن يَشجُب بن عريب بن زيد بن كَهلان بن سبأ.\nوقيل: جُذام بن عدي بن عمرو بن سبأ بن يَشجُب بن يَعْرُب بن قحطان.\nوقيل: جُذام بن أسد بن خزيمة بن مُدْركة بن إلياس بن مضر. وقد تقدم ضبط هذه الأسماء في نسب الأزْد وغيرهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧١) عجالة المبتدي (ص٣٨)، اللباب في تهذيب الأنساب (١/٢٦٥) .","vol":"12","page":277},{"text":"<span data-type=\"title\" id=toc-2775>[٤٧٢] الجَرّاحي</span>\nالجَرّاحي: بفتح الجيم وتشديد الراء وبالحاء المهملة.\nهو أبو محمد عبد الجبَّار بن محمد بن عبد الله بن أبي الجرّاح الجَّراحي المروذي، منسوب إلى جدّه، وهو أحد رواه كتاب الترمذي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧٢) اللباب في تهذيب الأنساب (١/٢٦٨) .","vol":"12","page":277},{"text":"[]<span data-type=\"title\" id=toc-2776> الجُرْجاني</span>\nالجُرْجاني: بضم الجيم الأولى، وسكون الراء، وبالنون.\nمنسوب إلى جرْجان بلد معروف بخُرَاسان (١)، يقال: بناه يزيد بن المُهَلّب بن أبي صُفْرَة.\n_________\n(١) انظر \" معجم البلدان \" ٢ / ١٩٩.","vol":"12","page":277},{"text":"<span data-type=\"title\" id=toc-2777>[٤٧٣] الجَرْمي</span>\nالجرمي: بفتح الجيم وسكون الراء منسوب إلى جَرْم بن رَبَّان بن ثعلبة بن حلوان بن عمران بن الحاف بن قُضاعة.\nواسم جرم عِلاف: بكسر العين المهملة وتخفيف اللام وبالفاء. وربّان: بفتح الراء ⦗٢٧٨⦘ وتشديد الباء الموحدة وبالنون. والحَافِ: بالحاء المهملة وكسر الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧٣) عجالة المبتدي (ص٣٩)، اللباب في تهذيب الأنساب (١/٢٧٤) .","vol":"12","page":277},{"text":"<span data-type=\"title\" id=toc-2778>[٤٧٤] الجُرَيْري</span>\nالجُرَيْري: بضم الجيم وفتح الراء الأولى، وسكون الياء.\nمنسوب إلى جرَيْر بن عبادة بن ضُبَيْعة بن قيس بن ثعلبة بن عُكَابَة بن صعب بن علي بن بكر بن وايل، وممِّن ينسب إليه سعيد بن إلياس. الجُريري: بضم الجيم وفتح الراء وسكون الياء.\nوعُبادة (١): بضم العين وتخفيف الباء الموحدة.\nوضُبَيعة: بضم الضاد المعجمة وفتح الباء الموحدة.\nوعُكابة: بضم العين المهملة، وتخفيف الكاف وبالباء الموحدة.\n_________\n(١) في م، خ: عباد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧٤) عجالة المبتدي (ص٢٤٠)، اللباب في تهذيب الأنساب (١/٢٧٦) .","vol":"12","page":278},{"text":"[]<span data-type=\"title\" id=toc-2779> الجَزَريْ</span>\nالجَزَريّ: بفتح الجيم وفتح الزاي.\nمنسوب إلى الجزيرة، وهي البلاد التي بين الفرات ودِجلَة، وبها ديار بكر وديار ربيعة.","vol":"12","page":278},{"text":"<span data-type=\"title\" id=toc-2780>[٤٧٥] الجُشَمي</span>\nالجُشَمي: بضم الجيم وفتح الشين المعجمة.\nمنسوب إلى جُشَم بن معاوية بن بكر بن هوازن، وإلى جُشم بن الخزرج من الأنصار، وإلى جُشَم بن سعد بن زيد مناة بن تميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧٥) (ص٤١)، اللباب في تهذيب الأنساب (١/٢٨٤) .","vol":"12","page":278},{"text":"[]<span data-type=\"title\" id=toc-2781> الجُعْفي</span>\nالجعْفي: بضم الجيم، وسكون العين المهملة، وبالفاء.\nمنسوب إلى جعفي بن سعد العشيرة بن مذحج الاسم والنّسب سواء.","vol":"12","page":278},{"text":"<span data-type=\"title\" id=toc-2782>[٤٧٦] الجَلُودي</span>\nالجلودي: بفتح الجيم وضم اللام وبالدال المهملة.\nمنسوب إلى موضع يقال له جَلُود ومن ضم الجيم كان منسوبًا إلى الجُلود: جمع جلد، خارجًا عن قياس النّسب، وممن ينسب إليها الإمام أبو أحمد محمد بن عيسى بن عمرويه الجَلُودي أحد رواة «صحيح مسلم» .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧٦) اللباب في تهذيب الأنساب (١/٢٨٧) بضم الجيم وضبطها البكري في معجم ما استعجم (١/٣٩٠) بفتح الجيم وضم الدال.","vol":"12","page":278},{"text":"<span data-type=\"title\" id=toc-2783>[٤٧٧] الجُمحي</span>\nالجُمَحي: بضم الجيم، وفتح الميم، وبالحاء المهملة.\nمنسوب إلى جُمح بن عمرو بن هُصَيص بن كعب بن لؤي بن غالب.\nهصيص: بضم الهاء، وفتح الصاد الأولى، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧٧) عجالة المبتدي (ص٤١)، اللباب في تهذيب الأنساب (١/٢٩١) .","vol":"12","page":278},{"text":"<span data-type=\"title\" id=toc-2784>[٤٧٨] الجَمَلي</span>\nالجَمَلي: بفتح الجيم وفتح الميم.\nمنسوب إلى جمل بن كنانة بن ناجية بن مراد.\nناجية: بالنون وكسر الجيم وتخفيف الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧٨) عجالة المبتدي (ص٤١)، اللباب في تهذيب الأنساب (١/٢٩٢) .","vol":"12","page":279},{"text":"<span data-type=\"title\" id=toc-2785>[٤٧٩] الجَنْبي</span>\nالجَنْبي: بفتح الجيم، وسكون النون، وبالباء الموحدة.\nمنسوب إلى جَنْب بن صعب بن سعد العشيرة بن مذحج. وقيل جَنْب هم ولد يزيد بن حرب بن عُلَة بن جَلْد بن مذحج.\nعُلة: بضم العين وفتح اللام، وتخفيفها.\nوجْلد: بفتح الجيم وسكون اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٧٩) عجالة المبتدي (ص٤٢)، اللباب في تهذيب الأنساب (١/٢٩٤) .","vol":"12","page":279},{"text":"<span data-type=\"title\" id=toc-2786>[٤٨٠] الجَوْفي</span>\nالجَوْفي، بفتح الجيم، وسكون الواو، وبالفاء.\nمنسوب إلى درب الجَوْف بالبصرة، وإلى ناحية بعمان تسمى الجوف، منهم أبو الشَّعْثاء جابر بن زيد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨٠) تهذيب الكمال (١/١٧٨)، تهذيب التهذيب (٢/٣٨)، تقريب التهذيب (١/١٢٢)، خلاصة تهذيب الكمال (١/١٥٦)، الكاشف (١/١٧٦)، تاريخ البخاري الكبير (٢/٢٠٤)، تاريخ البخاري الصغير (١/١٥٧، ٢٠٩)، الجرح والتعديل (٢/٢٠٣٢، ١/٤٩٤)، الوافي بالوفيات (١١/٣٢)، طبقات ابن سعد (٧/١٧٩)، الحلية (٣/٨٥)، طبقات الحفاظ (٢٨)، البداية والنهاية (٩/٩٣)، سير الأعلام (٤/٤٨١)، الثقات (٤/١٠١) .","vol":"12","page":279},{"text":"<span data-type=\"title\" id=toc-2787>[٤٨١] الجَوْني</span>\nالجوني: بفتح الجيم وسكون الواو وبالنون.\nمنسوب إلى الجُوْن بطن من كندة منهم أبو عمران الجوني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨١) تهذيب (١٢/١٨٥ رقم ٨٦٢)، تقريب (٢/٤٥٦)، تهذيب الكمال (١٦٣٢) .","vol":"12","page":279},{"text":"[]<span data-type=\"title\" id=toc-2788> الجويباري</span>\nالجُوَيْبَاري: بضم الجيم ... (١) (*) .\n_________\n(١) في خ بياض مقداره نصف سطر.\n\n(*) قال مُعِدُّ الكتاب للشاملة: الجُوَيْبَاريّ: بضم الجيم، وفتح الواو، والياء المعجمة باثنتين من تحتها، وفتح الباء الموحدة، وفي آخرها الراء المهملة، هذه النسبة إلى عدة مواضع، منها إلى قرية من قرى هَرَاة واسمها جويبار.\n[ينظر معجم البلدان: (٢ / ٢٢١)]","vol":"12","page":279},{"text":"<span data-type=\"title\" id=toc-2789>[٤٨٢] الجَوْهري</span>\nالجوهري منسوب إِلى بيعه الجوهر وهو أبو نصر إسماعيل بن حمَّاد الجوهري صاحب كتاب «صحاح اللغة» .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨٢) اللباب في تهذيب الأنساب (١/٣١٣) .","vol":"12","page":279},{"text":"<span data-type=\"title\" id=toc-2790>[٤٨٣] الجُوَيْني</span>\nالجُويني: بضم الجيم، وفتح الواو، وسكون الياء، وبالنون.\nمنسوب إلى جُوَين، وهي قرية، أو كورة من أعمال نيسابور (١)، والمراد به إمام الحرمين أبو المعالي عبد الملك بن أبي محمد.\n_________\n(١) انظر \" معجم البلدان \" ٢ / ١٩٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨٣) اللباب في تهذيب الأنساب (١/٣١٥) .","vol":"12","page":279},{"text":"<span data-type=\"title\" id=toc-2791>[٤٨٤] الجُهَني</span>\nالجُهني: بضم الجيم، وفتح الهاء، وبالنون.\nمنسوب إلى جُهينة بن زيد بن ليث بن سود بن أسلم بن إلحاف بن قُضاعة.\nسُوْد: جمع أسود.\nوأسلُم: بضم اللام، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨٤) عجالة المبتدي (ص٤٣)، اللباب في تهذيب الأنساب (١/٣١٧ - ٣١٨) .","vol":"12","page":279},{"text":"<span data-type=\"title\" id=toc-2792>[٤٨٥] الجَهْضَمي</span>\nالجَهْضمي: بفتح الجيم، وسكون الهاء، وفتح الضاد المعجمة.\nمنسوب إلى جهضم بن عوف بن مالك بن فَهْم، وقيل: هو جهضم بن خزيمة الأبرش بن مالك بن فَهْم بن غَنْم، وقيل: هو جهضم بن فهم بن غنم بن دوس. وقيل: الجهاضم ولد مالك بن فهم بن غنم وهم اثنا عشر فخذًا منهم جهضم.\nغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨٥) عجالة المبتدي (ص٤٣)، اللباب في تهذيب الأنساب (١/٣١٧ - ٣١٨) .","vol":"12","page":280},{"text":"<span data-type=\"title\" id=toc-2793>[٤٨٦] الجَيْشاني</span>\nالجيشاني: بفتح الجيم، وسكون الياء تحتها نقطتان، وبالشين المعجمة، وبالنون.\nمنسوب إلى جَيشان بن عيدان بن حَجْر بن ذي رُعين.\nعيدان: بفتح العين المهملة، وسكون الياء تحتها نقطتان، وبالدال المهملة.\nوقيل: جيشان هو عيدان. قاله الدارقطني وابن ماكولا، وذكر ابن ماكولا أيضًا: أن غيدان بالغين المعجمة ابن حَجْر أيضًا، فيكون حينئذ لحجر ولدان هما عَيدان وغيدان.\nوحَجْر: بفتح الحاء المهملة وسكون الجيم.\nورُعَيْن: بضم الراء، وفتح العين المهملة، وسكون الياء، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨٦) عجالة المبتدي (ص٤٤)، اللباب في تهذيب الأنساب (١/٣٢٣) .","vol":"12","page":280},{"text":"<span data-type=\"title\" id=toc-2794>حرف الحاء</span>\nويشتمل على أربعة فصول\n<span data-type=\"title\" id=toc-2795>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-2796>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-2797>الفرع الأول في الصحابة</span>\n<span data-type=\"title\" id=toc-2798>[٤٨٧] حابس التميمي</span>\nهو أبو حَيَّة حَابس بن ربيعة التميمي له صحبة ورواية فيما يقال. يُعَدُّ في البصريين قليل الحديث.\nروى عنه: ابنه حيَّة. وفي حديثه اختلاف على يحيى بن أبي كثير، يقال: إنما رواه عن أبي هريرة عن النَّبيِّ - ﷺ- (١) .\nحابِس: بكسر الباء الموحدة، والسين المهملة.\nوحيَّة: بفتح الحاء المهملة وتشديد الياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (٥٨١٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨٧) تهذيب التهذيب (٢/١٢٧)، تقريب التهذيب (١/١٣٧)، الجرح والتعديل (٣/٢٩٢)، الثقات (٣/٩٥) .","vol":"12","page":283},{"text":"<span data-type=\"title\" id=toc-2799>[٤٨٨] الحَارِث بن أوس</span>\nهو أبو أوس الحَارث بن أوس بن معاذ بن النُّعْمان بن امرئ القيس بن زيد بن عبد الأشهل الأنصاري، وهو ابن أخي سعد بن معاذ. شهد بدرًا. وقتل يوم أحدٍ شهيدًا، وله يومئذ ثمان وعشرون سنة، ولا تعرف له رواية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨٨) تهذيب الكمال (١/٢١٢)، تهذيب التهذيب (٢/١٣٧)، تقريب التهذيب (١/١٣٩)، الكاشف (١/١٩٣)، تاريخ البخاري الكبير (١/٢٦٣)، الجرح والتعديل (٣/٣١٢)، الثقات (٣/٧٦)، أسد الغابة (١/٢٧٦، ٣٧٨)، تجريد أسماء الصحابة (١/٩٥)، الإصابة (١/٥٦٤)، الاستبصار (١/٢١٣)، الاستيعاب (١/٢٨١)، أعيان الشيعة (٣٧٣)، طبقات ابن سعد (٢/٣٢)، (٣/٢٣١)، (٦/٣٧٨)، أسماء الصحابة الرواة (ت ٢٤٠) .","vol":"12","page":283},{"text":"<span data-type=\"title\" id=toc-2800>[٤٨٩] الحَارِث بن أوْس</span>\nهو الحَارِث بن أوس بن النُّعْمَان الأنصاري النجَّاري بعثه النبيِّ - ﷺ- مع محمد بن مسْلَمة لقتل كعب بن الأشرف اليهودي. فلما ضُرِب ابنُ الأشرف أصاب ذباب السَّيف رِجْلَ الحارث فحمله أصحابه (١) .\n_________\n(١) انظر الحديث رقم (٦٠٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٨٩) التاريخ الكبير (٢/٢٦٤)، الجرح والتعديل (٣/٦٨- ٦٩)، تلقيح فهوم أهل الأثر (ص١٧٦)، أسد الغابة (١/٣٧٩ - ٣٨٠)، تجريد أسماء الصحابة (١/٩٦) .","vol":"12","page":283},{"text":"<span data-type=\"title\" id=toc-2801>[٤٩٠] الحَارث بن البَرْصَاء</span>\nهو الحَارث بن مالك بن قيس بن عوذ الليثي، من بني ليث بن بكر. والبَرْصاء أُمُّه، ويقال: أمُّ أبيه وهي البَرْصاء بنت ربيعة، وقيل: بنت عبد الله بن ربيعة من بني هِلال بن عَامر، وهو حجازي أقام بمكّة، ثم نزل الكُوفة.\nروى عنه: عبيد بن جريج، والشّعبي.\nعَوْذ: بفتح العين المهملة، وسكون الواو، وبالذال المعجمة.\nوالبرصاء: بفتح الباء الموحدة، وبالصاد المهملة والمد.\nوعُبَيْد: مصغر.\nوجُريج: بضم الجيم الأولى، وفتح الراء، والياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩٠) تهذيب الكمال (١/٢١٢)، تهذيب التهذيب (٢/١٣٧)، تقريب التهذيب (١/١٣٩، ١٤٣)، خلاصة تهذيب الكمال (١/١٨٦)، ميزان الاعتدال (١/٤٤١)، طبقات ابن سعد (٢/١٢٤)، أسماء الصحابة الرواة (ت٥١٩)، نقعة الصديان (ت١٨٤) .","vol":"12","page":284},{"text":"<span data-type=\"title\" id=toc-2802>[٤٩١] الحَارث بن الحَارث</span>\nهو الحَارث بن الحَارث الأشْعَري. يُعَدُّ في الشَّاميين.\nروى عنه: أبو سَلام الحبشي وعبد الرحمن بن غَنْم.\nسلام: بتشديد اللام.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩١) تهذيب الكمال (١/٢١٢)، تهذيب التهذيب (٢/١٣٧)، تقريب التهذيب (١/١٣٩)، خلاصة تهذيب الكمال (١/١٨٢)، الكاشف (١/١٩٣)، تاريخ البخاري الكبير (١/٢٦٠)، أسماء الصحابة (ت٢٥٨، ت٥٨٦)، أسد الغابة (١/٣١٩، ٣٨٠)، تجريد أسماء الصحابة (١/٩٧)، الإصابة (١/٢٧٤، (٥٦٦)، الوافي بالوفيات (١١/٢٤١، ٣٤٥)، الاستيعاب (١/٢٨٤، ٢٨٩) .","vol":"12","page":284},{"text":"<span data-type=\"title\" id=toc-2803>[٤٩٢] الحَارث بن حَاطب</span>\nهو الحَارث بن حَاطب بن الحَارث بن مَعْمَر بن حَبيب بن وَهب بن حُذَافة بن جُمَح القُرشي الجُمَحِي. خرج مع أبيه مهاجرًا إلى أرض الحبشة، وهو صغير، وقيل: ولد بأرض الحبشة هو وأخوه محمد بن حاطب، واستعمل عبد الله بن الزُّبير الحارث على مكّة سنة ست وستين.\nحاطب: بالحاء والطاء المهملتين.\nمَعْمَر: بفتح الميمين وسكون العين.\nوحُذَافَة: بضم الحاء المهملة، وبالذال المعجمة، والفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩٢) تهذيب الكمال (١/٢١٣)، تهذيب التهذيب (٢/١٣٨)، تقريب التهذيب (١/١٤٠)، خلاصة تهذيب الكمال (١/١٨٢)، الكاشف (١/١٩٣)، تاريخ البخاري الكبير (٢/٢٦٤)، الجرح والتعديل (٣/٣٢٨)، أسد الغابة (١/٣٨١)، تجريد أسماء الصحابة (١/٩٧)، الإصابة (١/٥٦٨)، الاستيعاب (١/٢٨٥)، الوافي بالوفيات (١٨/٣٦٠)، الثقات (٣/٧٧) .","vol":"12","page":284},{"text":"<span data-type=\"title\" id=toc-2804>[٤٩٣] الحَارِث بن رِبْعي</span>\nهو أبو قَتَادة الحارث بن رِبْعِي الأنصاري، وقد اختُلف في اسمه، فالأكثر ما ذكرناه، وقيل هو النّعْمان بن رِبْعي، وقيل: النُّعْمان بن عمرو بن بَلْدَمة، وقيل: عمرو بن ربعي بن بَلْدَمة بن خُنَاس بن سِنان بن عُبَيد بن عدي بن غَنْم بن كعب بن سَلمة الأنصاري السلمي. فارس رسول الله - ﷺ-. اختلف في شهوده بدرًا، وشهد أحدًا وما بعدها من المشاهد.\nروى عنه: ابنه عبد الله، وأبو سعيد الخدري، وأبو سَلَمة بن عبد الرحمن.\nمات بالمدينة سنة أربع وخمسين وقيل: بل مات في خلافة علي بن أبي طالب بالكوفة، وكان شهد معه مشاهده كلّها وهو ابن سبعين سنة وصلى عليه علي، فكبَّر عليه سبعًا. ⦗٢٨٥⦘ وهو ممن غلبت عليه كنيته.\nرِبْعي: بكسر الراء، وسكون الباء الموحدة، وكسر العين المهملة وتشديد الياء.\nوبَلْدَمة: بفتح الباء الموحدة، وسكون اللام، وفتح الدال المهملة، ويقال: بضم الباء والدال، ويقال: بضمها وبالذال المعجمة.\nوخُنَاس: بضم الخاء المعجمة، وتخفيف النون، وبالسين المهملة.\nوعُبيد: مصغر.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوسَلِمة: بكسر اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩٣) تهذيب التهذيب (٢/١٤١)، خلاصة تهذيب الكمال (١/١٨٢)، تاريخ البخاري الكبير (٢/ ٢٥٨)، تاريخ البخاري الصغير (١/١٠٣، ١٠٤)، الجرح والتعديل (٣/٤٣٠)، الثقات (٣/٧٣)، الإصابة (١/٥٧٢)، تجريد أسماء الصحابة (١/٩٩)، الاستيعاب (١/٢٨٩)، طبقات ابن سعد (٦/١٥)، الوافي بالوفيات (١١/٤٣٧)، سير الأعلام (٢/٤٤٩)، البداية والنهاية (٨/٦٨) .","vol":"12","page":284},{"text":"<span data-type=\"title\" id=toc-2805>[٤٩٤] الحَارث بن عبد الله</span>\nهو الحَارث بن عبد الله بن أوس بن رَبيعة الثَّقَفيّ، وربما قيل له: الحارث بن أوس. يُعَدُّ في الحجازيين، ويذكر في الوحدان، وسكن الطائف. يروي عن [عمر] حديث (١) طواف الحائض بالبيت طواف الوداع.\nروى عنه: الوليد بن عبد الرحمن، وعمرو بن عبد الله بن أوس.\n_________\n(١) كذا في م، وفي خ: ويروي حديثه، والزيادة من حديثه في \" جامع الأصول \" رقم (١٤٩٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩٤) تهذيب الكمال (١/٢١٤)، تهذيب التهذيب (٢/١٤٤)، تقريب التهذيب (٢/١٤٤)، تقريب التهذيب (١/١٤١)، خلاصة تهذيب الكمال (١/١٨٣)، تاريخ البخاري الكبير (٢/٢٦٣)، الجرح والتعديل (١/٧٧، ٣/٣٦١)، أسد الغابة (١/٣٣٦، ٣٩٩)، تجريد أسماء الصحابة (١/١٠٣)، الاستيعاب (١/٢٩٣، ٣٠٠)، الوافي بالوفيات (١/٢٤٤، ٣٥٣) الإصابة (١/٢٨١)، الثقات (٣/٧٨) .","vol":"12","page":285},{"text":"<span data-type=\"title\" id=toc-2806>[٤٩٥] الحَارِث بن عمرو</span>\nهو الحَارث بن عمرو بن الحارث بن سَهم بن عمرو بن ثعلبة بن غَنْم بن قُتيبة بن معن بن مالك بن أَعْصر بن سعد بن قيس عَيْلان السَّهمي البَاهلي من سَهم باهِلَة. حديثه عند البصريين وعِدادُه فيهم. شهد مع النبيِّ - ﷺ- حَجَّة الوَدَاع.\nروى عنه ابن ابنه زُرَارَة [بن] (١) كريم.\nأعصر: بفتح الهمزة، وسكون العين المهملة، وضم الصاد المهملة.\nوزُرَارَة: بضم الزاي، وتخفيف الراء الأولى.\n_________\n(١) زيادة متعينة من \" الاستيعاب \" لابن عبد البر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩٥) تهذيب التهذيب (٢/١٥١)، تقريب التهذيب (١/١٤٢)، الكاشف (١/١٩٦)، تاريخ البخاري الكبير (٢/٢٥٩)، الجرح والتعديل (٣/٨٢)، الثقات (٣/٧٥)، أسماء الصحابة الرواة (ت٣١٩) .","vol":"12","page":285},{"text":"<span data-type=\"title\" id=toc-2807>[٤٩٦] الحَارِث بن عوْف</span>\nهو أبَو وَاقِد الحَارِث بن عوف اللَّيثي، وقد اختلف في اسمه ونسبه، فقيل ما ذكرنا، وقيل: الحارث بن مالك، وقيل: عوف بن الحَارث بن أسَيد بن جَابر، من بني عامر بن ليث قديم الإسلام. قيل: إنه شهد بدرًا، وكان معه لواء بني ليث وضمرة، وسعد بني بكر يوم الفتح، وقيل: إنه من مُسْلِمة الفتح، والأول أصحُّ. عِدَادُهُ في أهل المدينة، وجاور بمكة سنة، ومات بها سنة ثمان وستين، وقيل: سنة خمس وستين، وهو ابن خمس وسبعين سنة، وقيل: ابن خمس وثمانين، ودفن بفخ. ⦗٢٨٦⦘\nروى عنه: عُبيد الله بن عبد الله بن عُتبة، وأبو مُرَّة مولى عقيل بن أبي طالب.\nواقِد: بكسر القاف، والدال المهملة.\nوأَسِيد: بفتح الهمزة، وكسر السين المهملة.\nوفخ: بالفاء، والخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩٦) تهذيب الكمال (١/٢١٨)، تهذيب التهذيب (١/١٥٤)، تقريب التهذيب (١/١٤٣، ٢/٤٨٦)، خلاصة تهذيب الكمال (١/١٨٥)، شذرات الذهب (١/٧٦)، تاريخ البخاري الكبير (٢/٥٨)، تاريخ البخاري الصغير (١/٩٧، ٩٨)، الجرح والتعديل (٣/٤٠٩)، الثقات (٣/٧٢)، أسد الغابة (١/٤٠٦)، الإصابة (١/٥٩١)، تجريد أسماء الصحابة (١/١٠٦)، الاستيعاب (١/٢٩٦)، الوافي بالوفيات (١١/٣٥٥)، سير الأعلام (١/٥٧٤)، التاريخ لابن معين (٧٣١)، طبقات ابن خليفة (٢٩)، معجم الطبراني (٣/٢٧٤)، تاريخ الإِسلام (٣/١٠٦) .","vol":"12","page":285},{"text":"<span data-type=\"title\" id=toc-2808>[٤٩٧] الحارث بن قيس</span>\nهو الحَارِث بن قَيس بن عَمِيرة الأسدي، ويقال: قيس بن الحارث. عداده في أهل الكوفة، وهو جدُّ قيس بن الرَّبيع، وهو الذي أسلم وعنده عشر نسوة، فقال له النبيُّ - ﷺ-: «اختر منهن أربعًا» .\nعَمِيرَة: بفتح العين المهملة، وكسر الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩٧) تهذيب الكمال (١/٢١٨)، تهذيب التهذيب (٢/١٥٥)، تقريب التهذيب (١/١٤٣، ٢/١٢٧)، الجرح والتعديل (٣/٨٦)، دائرة معارف الأعلمي (١٥/٢٠٨)، أسماء الصحابة الرواة (ت٣٢٧، ٤٤٧) .","vol":"12","page":286},{"text":"<span data-type=\"title\" id=toc-2809>[٤٩٨] الحَارِث بن كَلَده</span>\nهو الحَارِث بن كَلَدة الثَّقفي الطَّبيب، مولى أبي بكرة من فوق، وقيل: هو والده، فنفاه، فقالوا: مولاه. له ذكر في كتاب الطب (١)، وقد أورده ابن مَنْدَة وغيره في أسماء الصحابة، وقال ابن عبد البر عند ذكر ابنه الحَارث بن الحارث بن كَلَدة الصحابي: وأما أبوه الحَارث بن كَلَدة فمات في أول الإسلام ولم يصح إسلامه، وذكر أن النبيّ - ﷺ- لما أمر سعد بن أبي وقاص أن يأتي الحارث بن كلَدة فيستوصفه، كان الحارث كافرًا، وأن ذلك دليل على جواز الأخذ بصفة أهل الكفر، إذا كانوا من أهل الطب، والله أعلم.\nكَلَدة: بفتح الكاف، وفتح اللام، والدال المهملة.\n_________\n(١) انظر الحديث رقم (٥٦٤١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩٨) الجرح والتعديل (٣/٨٧)، تلقيح فهوم أهل الأثر (١٧٧)، أسد الغابة (١/٤١٣)، تجريد أسماء الصحابة (١/١٠٨)، الإصابة (١/٢٨٨) .","vol":"12","page":286},{"text":"<span data-type=\"title\" id=toc-2810>[٤٩٩] الحارث بن المُعَلّى</span>\nهو أبو سعيد الحارث بن المُعلَّى، وقيل: أوس بن المُعَلَّى، وقيل: هو رافع بن المعَلَّى، وقيل: هو أبو سعيد بن أوس بن المعَلّى. قال ابن عبد البر: وأصح ما قيل فيه، والله أعلم، أنه الحارث بن نُفَيع بن المعُلّى بن لوذان بن حارثة بن زيد بن ثعلبة، من بني زُريق الأنصاري الزُّرقي.\nروى عنه حفص بن عاصم، وعبيد بن حنين.\nمات سنة أربع وسبعين، وهو ابن أربع وستين سنة.\nالمعلَّى: بضم الميم، وفتح العين وتشديد اللام وفتحها.\nونُفَيع: بضم النون، وفتح الفاء، وسكون الياء.\nولوذان: بالذال المعجمة.\nوزُرَيق: بضم الزاي، وفتح الراء.\nوعبيد: مصغر.\nوحُنين: بضم الحاء المهملة، وفتح النون الأولى، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٤٩٩) طبقات خليفة (ص١٠١)، الاستيعاب (٤/١٦٦٩ - ١٦٣١)، تلقيح فهوم أهل الأثر (١٧٧، ١٧٨)، أسد الغابة (١/٤١٧)، تجريد أسماء الصحابة (١/١٠٩)، الإصابة (٢/٢٩١)، شذرات الذهب (١/٣٠٦) .","vol":"12","page":286},{"text":"<span data-type=\"title\" id=toc-2811>[٥٠٠] الحارث بن هِشام</span>\nهو الحارث بن هِشام بن المُغيرة المخزُومي يكنى أبا المغيرة، وقيل: أبا عبد الرحمن، وهو أخو أبي جهل بن هشام. عداده في أهل الحجاز. كان شريفًا مذكورًا. أسلم يوم الفتح، استأمنت له أم هانئ بنت أبي طالب فأمَّنهُ النبيُّ - ﷺ-، وخرج إلى الشام فقُتِلَ باليرموك سنة خمس عشرة، وقيل: مات بالشام في طاعون عَمَواس سنة ثمان عشرة. وشهد مع النبيِّ - ﷺ- حُنينًا، وأعطاه مائة من الإبل كما أعطى المؤلفة قلوبهم، وكان منهم، ثم إنه حَسُن إسلامه، فخرج إلى الشام في زمن عمر بن الخطاب راغبًا في الجهاد، فخرج أهل مكّة يبكون لفراقه، فقال: إنها النقلة (١) إلى الله، وما كنت لأوثر عليكم أحدًا، فلم يزل بالشام مجاهدًا إلى أن مات، وفيه يقول الشاعر:\nأحَسِبْتَ أنَّ أباكَ يوم تَسبُّني ... في المجد كَانَ الحَارث بنَ هِشامِ\nأولى قريش بالمَكارِم كُلِّها ... في الجاهِليةِ كَانَ والإسلامِ\n_________\n(١) في م: المنقلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠٠) تهذيب الكمال (١/٢٢٠)، تهذيب التهذيب (٢/١٦١)، تقريب التهذيب (١/١٤٥)، خلاصة تهذيب الكمال (١/١٨٧)، الكاشف (١/١٩٨)، تاريخ البخاري الكبير (٢/٢٥٨)، الجرح والتعديل (٣/٤٢٩)، أسد الغابة (١/٤١٦)، الإصابة (١/٦٠٥)، تجريد أسماء الصحابة (١/١١١)، الاستيعاب (١/٣٠١)، الوافي بالوفيات (١١/٣٦٦)، شذرات الذهب (١/٣٠)، سير الأعلام (٤/٤١٩، ٤٢١) الحاشية)، البداية والنهاية (٧/٩٣)، أسماء الصحابة الرواة (ت٥٣٠)، الثقات (٣/٧٣)، نقعة الصديان (ت٢٨٥) .","vol":"12","page":287},{"text":"<span data-type=\"title\" id=toc-2812>[٥٠١] الحَارِث بن يزيد</span>\nهو الحارث بن يَزيد البَكْري الذهلي، ويقال له: الحارث بن حسان بن كَلَدة من بني [[الحارث]] بن ذُهل. يعَدُّ في الكوفيين، قليل الحديث. روى عنه: أبو وايل شقيق بن سَلَمة. وقال الترمذي: يقال الحارث بن يزيد، والحارث بن حسَّان.\nكَلَدة: بفتح الكاف واللام، وبالدال المهملة.\nوشقيق: بفتح الشين المعجمة، وكسر القاف الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠١) تهذيب التهذيب (٣/١٦٣)، تقريب التهذيب (١/١٤٠)، خلاصة تهذيب الكمال (١/١٨٨)، الكاشف (١/١٩٨)، تعجيل المنفعة (١٦٥)، تاريخ البخاري الكبير (٢/٢٨٥)، الجرح والتعديل (٣/٤٣١)، أسماء الصحابة الرواة (ت٢٣٩) .","vol":"12","page":287},{"text":"<span data-type=\"title\" id=toc-2813>[٥٠٢] حَارِثة بن الرُّبَيِّع</span>\nهو حارثة بن سُراقَة بن الحَارث بن علي بن مالك بن عدي بن عامر بن غَنْم بن عدي بن النّجار الأنصاري، والرُّبيع أمُّه، وهي عمَّة أنس بن مالك. شهد بدرًا، وقتل فيها شهيدًا، وهو أول من قتل من الأنصار يومئذ وقد جاء في «صحيح البخاري» أن اسم أمَّه أمّ الرَبِيْع، والذي في كتب أسماء الصحابة: الرُّبَيِّع بضم الراء، وفتح الباء الموحدة، وتشديد الياء تحتها نقطتان وكسرها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠٢) تاريخ خليفة (٢٤٨)، الجرح والتعديل (٣/٢٥٤)، تاريخ الصحابة (٧٢)، الاستيعاب (١/٣٠٧)، تلقيح فهوم أهل الأثر (١٧٨)، أسد الغابة (١/٤٢٤ - ٤٢٥)، تجريد أسماء الصحابة (١/١١٢)، الإصابة (١/٣٩٧)، شذرات الذهب (١/١١٥) .","vol":"12","page":287},{"text":"[]<span data-type=\"title\" id=toc-2814> حَارثة بن سُرَاقة</span>\nهو حارثة بن الرُّبيع المذكور آنفًا.\nسُرَاقة: بضم السين المهملة، وتخفيف الراء، وبالقاف.","vol":"12","page":287},{"text":"<span data-type=\"title\" id=toc-2815>[٥٠٣] حَارثة بن وَهب</span>\nهو حَارثة بن وَهب الخُزَاعي أخو عبيد الله بن عمر بن الخطاب لأمِّه. وعِداده في الكوفيين.\nروى عنه أبو إسحاق السَّبِيعي، ومعبد بن خالد الجُهَني.\nعُبَيْد: مصغر.\nوالسَّبِيعي: بفتح السين المهملة، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠٣) تهذيب التهذيب (٢/١٦٧)، تقريب التهذيب (١/١٤٦)، تاريخ البخاري الكبير (٣/٩٣)، الجرح والتعديل (٣/٢٥٥)، الثقات (٣/٧٩)، أسماء الصحابة الرواة (ت٢٦٥، ت٤٢٠) .","vol":"12","page":288},{"text":"<span data-type=\"title\" id=toc-2816>[٥٠٤] حَاطِب بن أبي بَلْتَعة</span>\nهو أبو عبد الله، وقيل: هو أبو محمد حَاطب بن أبي بَلْتَعة، واسم أبي بَلْتَعَة عمرو، وقيل: راشد، فهو حاطب بن رَاشد بن مُعَاذ اللَّخّمي، من ولد لَخْم بن عدي. وهو حليف قُريش، ويقال: إنه من مَذحِج، وقيل: هو حليف للزُّبَيْر بن العَوام، وقيل: بل كان عبدًا لعبد الله بن حُمَيْد بن زُهَيْر بن الحارث بن أسَد بن عبد العُزى فكاتبه فأدَّى كتابته يوم الفتح، وهو من أهل اليمن، والأكثر أنه حليف لبني أسد بن عبد العُزَّى. شهد بدرًا والخندقَ وما بعدها من المشاهد.\nمات سنة ثلاثين بالمدينة، وهو ابن خمس وستين سنة.\nروى عنه ابنه عبد الرحمن، وجابر بن عبد الله، وابن عمر.\nحاطِب: بكسر الطاء المهملة، وبالباء الموحدة.\nوبَلْتَعَة: بفتح الباء الموحدة، وسكون اللام، وفتح التاء فوقها نقطتان، والعين المهملة.\nولَخْم: بفتح اللام، وسكون الخاء المعجمة.\nومَذْحِج: بفتح الميم، وبالذال المعجمة، وكسر الحاء المهملة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠٤) طبقات خليفة (ص٧٠)، تاريخ خليفة (انظر الفهرس)، المعارف لابن قتيبة (ص٣١٧)، الجرح والتعديل (٣/٣٠٣)، مشاهير علماء الأمصار (ص٢١)، تاريخ الصحابة (ص٧٤)، الاستيعاب (١/٣١٢)، تلقيح فهوم أهل الأثر (١٧٩)، أسد الغابة (١/٢١٢)، سير الأعلام (٢/٤٣ - ٤٥)، التجريد (١/١١٣ - ١١٤)، تهذيب التهذيب (٢/١٦٨)، الإصابة (١/٣٠٠)، شذرات الذهب (١/١٩٠) .","vol":"12","page":288},{"text":"<span data-type=\"title\" id=toc-2817>[٥٠٥] الحُبَاب بن عمرو</span>\nهو الحباب بن عمرو الأنصاري أخو أبي اليَسَر. عداده في أهل المدينة، له ذِكر في كتاب العتق (١) .\nالحُباب: بضم الحاء المهملة، وتخفيف الباء الموحدة الأولى.\nواليَسَر: بفتح الياء تحتها نقطتان، وفتح السين المهملة.\n_________\n(١) انظر الحديث رقم (٥٩١٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠٥) أسد الغابة (١/٤٣٥)، تجريد أسماء الصحابة (١/١١٤)، الإصابة (١/٣٠٢)، شذرات الذهب (١/١٩٠) .","vol":"12","page":288},{"text":"<span data-type=\"title\" id=toc-2818>[٥٠٦] الحُبَاب الأنصاري</span>\nهو الحُبَابُ الأنصاري، غير منسوب. وهو الذي غيَّر النبيُّ - ﷺ- اسمَه وقال: «الحُبَابُ: شيطان» .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠٦) أسد الغابة (١/٤٣٧)، تجريد أسماء الصحابة (١/١١٥) .","vol":"12","page":288},{"text":"<span data-type=\"title\" id=toc-2819>[٥٠٧] حبشي بن جُنَادَة</span>\nهو أبو الجَنُوب حبْشِي بن جُنَادَة بن نَضر بن أُسامة بن ⦗٢٨٩⦘ الحارث من بني بكر بن هَوَازن السَّلُولي. رأى النَّبيَّ - ﷺ- في حجَّة الوداع. وله صحبة. عداده في أهل الكوفة.\nروى عنه ابنُه عبد الرحمن، وأبو إسحاق السَّبيعي وعامر الشَّعْبي.\nالجَنُوب: بفتح الجيم، وضم النون.\nوحُبْشي: بضم الحاء المهملة، وسكون الباء الموحدة، وكسر الشين المعجمة، وتشديد الياء.\nوجُنَادَة: بضم الجيم، وتخفيف النون، وبالدال المهملة.\nوالسَّلُولي: بفتح السين المهملة، وضم اللام الأولى.\nوالسَّبِيعي: بفتح السين، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠٧) تهذيب الكمال (١/٢٢٥)، تهذيب التهذيب (٢/١٧٦)، تقريب التهذيب (١/١٤٧)، خلاصة تهذيب الكمال (١/٢٦٧)، الكاشف (١/٢٠١)، تاريخ البخاري الكبير (٣/١٧٢)، الجرح والتعديل (٣/١٣٩٥)، أسد الغابة (١/٤٣٤)، تجريد أسماء الصحابة (١/١١٦)، الإصابة (٢/١٣)، الوافي بالوفيات (١١/٤٢١)، الاستيعاب (١/٤٠٧)، الثقات (٣/٢٩٦)، أسماء الصحابة الرواة (ت٢١٠) .","vol":"12","page":288},{"text":"<span data-type=\"title\" id=toc-2820>[٥٠٨] حَبيب بن مَسْلَمَة</span>\nهو أبو عبد الرحمن حبيب بن مَسْلَمة بن مالك بن وَهب بن ثعْلَبة بن واثِلَة بن عَمْرو بن شيبَان بن مُحارِب بن فِهر بن مالك القُرَشي الفِهْري. وكان يقال له: حَبيب الرُّوم لَكثرة مجاهدته إياهم، ولاه عمر بن الخطاب أعمال الجزيرة إذ عزَلَ عنها عِياض بن غَنْم وضمَّ إلى حبيب أرْمِينيَّة وأذْرِبيجان. وكان فاضلًا مُجاب الدّعوة.\nمات بالشام، ويقال: بأرمينية سنة اثنتين وأربعين.\nروى عنه عبد الرحمن بن أبي أُميَّة الضَّمْري، وابن أبي مُلَيْكَة.\nمَسْلَمَة: بفتح الميم، وفتح اللام.\nوواثِلة: بكسر الثاء المثلثة.\nوفِهْر: بكسر الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠٨) تهذيب الكمال (١/٢٢٩)، تهذيب التهذيب (٢/١٩٠)، تقريب التهذيب (١/٥٠، ١٥١)، خلاصة تهذيب الكمال (١/١٩٤)، الكاشف (١/٢٠٣)، تاريخ البخاري الكبير (٢/٣١٠)، تاريخ البخاري الصغير (١/١٢٩)، الجرح والتعديل (٣/٤٩٧)، أسد الغابة (١/٤٤٢، ٤٤٣)، تجريد أسماء الصحابة (١/١١٩، ١٢٠)، الإصابة (٢/٢٣، ٢٤)، الاستيعاب (١/٣٢٠)، الوافي بالوفيات (١١/٤٣٠)، طبقات ابن سعد (٧/٤٠٩، ٩/٤٥)، سير الأعلام (٣/١٨٨)، الثقات (٣/٨١)، المحبر (ص٢٩٤)، أسماء الصحابة الرواة (ت٢٢٧) .","vol":"12","page":289},{"text":"<span data-type=\"title\" id=toc-2821>[٥٠٩] حُبَيْش بن الأَشْعَر</span>\nهو أبو صَخر، وقيل أبو معبد حُبَيْش بن خالد بن مُنْقِذ بن رَبيعة. ومنهم من يقول: حُبَيْش بن خالد بن خُلَيْف بن مُنْقِذ بن رَبيعة وقيل: حُبَيْش بن خالد بن ربيعة بن أصْرم بن ضبيس بن حرام بن حُبْشِيَّة بن كَعْب بن عمرو الخُزاعي الكَعْبي، حليف بني مُنْقِذ بن عامر بن لُؤي. قتل يوم فتح مكة مع خالد بن الوليد (١) .\nروى عنه: ابنه هشام.\nويقال لأبيه: خالد الأشعر. ⦗٢٩٠⦘\nحُبَيش: بضم الحاء، وفتح الباء الموحدة، وسكون الياء وبالشين المعجمة، وقيل: إنه خُنَيْس: بضم الخاء المعجمة، وفتح النون، وبالسين المهملة، والأول أصح.\nومُنْقِذ: بضم الميم، وسكون النون، وكسر القاف، وبالذال المعجمة.\nوخُلَيْف: بضم الخاء المعجمة، وفتح اللام، وسكون الياء، وبالفاء.\nوأصرم: بالصاد المهملة.\nوضَبِيْس: بفتح الضاد [المعجمة] (٢) وكسر الباء، وبالسين.\nوحرام: ضد حلال.\nوحُبْشِيَّة: بضم الحاء المهملة، وسكون الباء الموحدة، وكسر الشين المعجمة، وتشديد الياء تحتها نقطتان.\nوالأشعر: بالشين المعجمة، والعين المهملة.\n_________\n(١) كان في خيل خالد فسلك طريقًا غير طريقه فلقيه المشركون فقتلوه، هو وكرز بن جابر، انظر \" أسد الغابة \" ١ / ٥٤٣.\n(٢) ليست في الأصلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٠٩) الجرح والتعديل (٣/٢٩٩)، تاريخ الصحابة (ص٨٢)، الاستيعاب (١/٤٠٦)، تلقيح فهوم أهل الأثر (ص١٧٩)، أسد الغابة (١/٤٥١ - ٤٥٣)، تجريد أسماء الصحابة (١/١٢٠)، الإصابة (١/٣١٠) .","vol":"12","page":289},{"text":"<span data-type=\"title\" id=toc-2822>[٥١٠] حجّاج بن عمْرو</span>\nهو الحجّاج بن عمْرو بن غَزِيَّة بن ثعْلَبة بن خنسَاء بن مَبْذُول بن عمْرو بن غَنْم بن مازن بن النجار الأنصاري المازني يعدُّ في أهل المدينة. حديثه عند الحجازيين.\nروى عنه كثير بن العباس، وعكرمة مولى ابن عباس، وعبد الله بن رافع.\nغَزِيَّة: بفتح الغين المعجمة، وكسر الزاي، وتشديد الياء تحتها نقطتان.\nوخَنساء: بفتح الخاء المعجمة، وسكون النون، وبالسين المهملة.\nومبْذُول: بفتح الميم، وسكون الباء الموحدة، وضم الذال المعجمة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١٠) تهذيب الكمال (١/٢٣٣)، تهذيب التهذيب (١/١٥٣)، خلاصة تهذيب الكمال (١/١٩٨)، الكاشف (١/٢٠٧)، تاريخ البخاري الكبير (٢/٣٧٠)، الجرح والتعديل (٣/٦٩٢)، أسد الغابة (١/٤٥٣)، تجريد أسماء الصحابة (١/١٢٣)، الإصابة (٢/٣٥)، الاستيعاب (١/٣٢٦)، الوافي بالوفيات (١١/٤٥٠)، حلية الأولياء (١/٣٥٧)، طبقات ابن سعد (٥/٢٦٧)، الثقات (٣/٨٧)، أسماء الصحابة الرواة (ت٣٣٢) .","vol":"12","page":290},{"text":"<span data-type=\"title\" id=toc-2823>[٥١١] الحَجَّاج بن مالك</span>\nهو الحجّاج بن مالك بن عوَيْمر بن أبي أسِيد بن رِفاعة بن ثعْلَبة بن هوازِن بن أسْلَم بن أفصا الأسْلَمي. روى عنه ابنه الحجاج. حديثه في الحجازيين، وهو مدني كان ينزل العرج.\nعُوَيْمر: تصغير عامر.\nوأَسِيد: بفتح الهمزة، وكسر السين المهملة.\nورِفاعة: بكسر الراء، وبالفاء.\nوأفصا: بالفاء، والصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١١) تهذيب الكمال (١/٢٣٤)، تهذيب التهذيب (٢/٢٠٥)، تقريب التهذيب (١/١٥٤)، خلاصة تهذيب الكمال (١/١٩٨)، الكاشف (١/٢٠٧)، تاريخ البخاري الكبير (٢/٣٧١)، الجرح والتعديل (٣/٧٠٥)، أسد الغابة (١/٤٥٤)، تجريد أسماء الصحابة (١/١٢٢)، الإصابة (٢/٢٠٥)، الاستيعاب (١/٣٢٨)، الوافي بالوفيات (١١/٤٥٥)، حلية الأولياء (١/٣٥٧)، طبقات ابن سعد (٤/٣١٨)، الثقات (٣/٨٧)، أسماء الصحابة الرواة (ت٢٥٧) .","vol":"12","page":290},{"text":"<span data-type=\"title\" id=toc-2824>[٥١٢] حدْرَد</span>\nهو أبو خِراش حَدْرَد الأَسْلَمي ويقال: السَّلَمي.\nروى عنه عِمْران بن أبي أَنس. حديثه في الهجران من كتاب الصّحبة (١) .\n⦗٢٩١⦘\nخِراش: بكسر الخاء المعجمة، وتخفيف الراء، وبالشين المعجمة.\nوحَدْرَد: بفتح الحاء المهملة، وسكون الدال الأولى المهملة، وفتح الراء.\n_________\n(١) انظر الحديث رقم (٤٩٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١٢) تهذيب الكمال (١/٢٣٨)، تهذيب التهذيب (٢/٢١٧)، تقريب التهذيب (١/١٥٦)، خلاصة تهذيب الكمال (١/٦٢٨)، الكاشف (١/٢٠٩)، الجرح والتعديل (٣/١٣٩٤)، أسد الغابة (١/٤٦٠)، تجريد أسماء الصحابة (١/١٢٤)، الإصابة (٢/٤٢)، الاستيعاب (١/٤٠٨)، الوافي بالوفيات (١١/٤٧٩) .","vol":"12","page":290},{"text":"<span data-type=\"title\" id=toc-2825>[٥١٣] حُذَيْفة بن أَسيد</span>\nهو أبو سَرِيحة حُذَيفة بن أَسِيد بن خالد بن الأَغْوَس بن الوَقِيعة بن حرام بن غِفار بن مُلَيْل الغِفاري. هكذا نسبه خليفة. وقال ابن الكلْبي: هو حُذيْقة بن أَسِيد بن خالد بن الأَغْوَر بن وَاقِعَة بن حَرام بن غِفار كان ممن بايع تحت الشجرة بيعة الرضْوان، وعداده في الكوفيين.\nروى عنه: أبو الطُّفَيْل، والشَّعْبي.\nسَريحة: بفتح السين المهملة، وكسر الراء، وبالحاء المهملة.\nوأَسِيد: بفتح الهمزة، وكسر السين المهملة، وبالدال المهملة.\nوالأَغْوس: بفتح الهمزة، وسكون الغين المعجمة، وفتح الواو، وبالسين المهملة.\nوالوقِيعة: بفتح الواو وكسر القاف، وبالعين المهملة.\nوحرام: ضد حلال.\nومُليْل: بضم الميم، وفتح اللام الأولى.\nوالأغْوَر: مثل الأَغْوس إلا أنه أبدل السين راء.\nوواقِعَة: بكسر القاف وبالعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١٣) تهذيب الكمال (١/٢٣٨)، تهذيب التهذيب (٢/٢١٩)، تقريب التهذيب (١/١٥٦)، خلاصة تهذيب الكمال (١/٢٠٠)، الكاشف (١/٢١٠)، تاريخ البخاري الكبير (٣/٩٦)، الجرح والتعديل (٣/١١٤١)، أسد الغابة (١/٤٦١)، الإصابة (١/٣١٧، ٢/٤٣)، تجريد أسماء الصحابة (١/١٢٤)، الاستيعاب (١/٣٣٥)، الوافي بالوفيات (١١/٤٨١)، حلية الأولياء (١/٣٥٥)، طبقات ابن سعد (٦/٢٤)، الثقات (٣/٨١)، أسماء الصحابة الرواة (ت١٥٧) .","vol":"12","page":291},{"text":"<span data-type=\"title\" id=toc-2826>[٥١٤] حُذَيْفَة بن اليَمَان</span>\nهو أبو عبد الله، حُذَيفة بن اليَمان، واسم اليَمَان: حُسَيل بن جابر بن أسِيد بن عمْرو بن مازن بن رَبيعة بن قُطيْعة بن عَبْس بن بَغيض بن رَيْث بن غطَفان العَبسي، حليف بني عبد الأشهل. وقيل: حُذيفة بن حِسل (١) ويقال حُسَيْل بن جابر بن عمْرو بن رَبيعة بن جرْوَة بن الحارث بن قُطيْعة بن عَبس بن بَغِيض بن رَيْث بن غَطَفان العَبْسي القُطَعي. قاله ابن عبد البر. واليمان لقب له، وإنما قيل لُحسيل اليمان، لأنه من ولدُ جُرْوَة بن الحارث بن قَطيعة، وجرْوَة كان يلقب باليمان، وذلك لأنه أصاب في قومه دمًا فهرب إلى المدينة فحالف بني عبد الأشهل، فسمّاه قومه اليمان لأنه حالف اليمانية يعنون الأنصار. شهد حُذَيْفة وأبوه أُحدًا، وهو صاحب سرِّ رسول الله - ﷺ-، هاجر إلى النبي - ﷺ- مع أبيه أيام بدر ولم يشهدها.\nروى عنه: عمر بن الخطاب، وعلي بن أبي طالب، وأبو الدَّرْداء. وغيرهم من الصَّحابة والتَّابعين. مات بالمدائن وبها قبره سنة خمس وثلاثين، وقيل: سنة ست وثلاثين بعد قتل عثمان بأربعين ليلة.\n⦗٢٩٢⦘\nحِسْل: بكسر الحاء المهملة، وسكون السين المهملة.\nوحُسَيْل: تصغيره.\nوأَسِيد: بفتح الهمزة، وكسر السين.\nوقُطَيْعَة: بضم القاف، وفتح الطاء المهملة، وبالعين المهملة.\nوعَبْس: بالباء الموحدة، والسين المهملة.\nوبَغِيض: بفتح الباء الموحدة، وكسر الغين المعجمة، وبالضاد المعجمة.\nورَيْث: بالراء المهملة، والياء تحتها نقطتان، والثاء المثلثة.\nوجُرْوَة: بضم الجيم وسكون الراء، وفتح الواو.\n_________\n(١) جاءت في الأصلين حسيك بالكاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١٤) تهذيب الكمال (١/٢٣٨)، تهذيب التهذيب (٢/٢١٩)، تقريب التهذيب (١/١٥٦)، خلاصة تهذيب الكمال (١/٢٠١)، الكاشف (١/٢١٠)، تاريخ البخاري الكبير (٣/٩٥)، تاريخ البخاري الصغير (١/٥٤، ٥٦، ٧٢، ٨٠، ٨١، ١٠٧، ١١٤)، أسد الغابة (١/٤٦٣)، الإصابة (٢/٤٥)، تجريد أسماء الصحابة (١/١٢٥)، الاستيعاب (١/٣٣٤)، الوافي بالوفيات (١١/٤٨٢)، شذرات الذهب (١/٣٢، ٤٤)، حلية الأولياء (١/٢٧٠)، سير الأعلام (٢/٣٦١)، طبقات ابن سعد (٦/١٥، ٧/٣١٧، ٩/٤٧)، الثقات (٣/٨٠)، أسماء الصحابة الرواة (ت١٨) .","vol":"12","page":291},{"text":"<span data-type=\"title\" id=toc-2827>[٥١٥] حَرَام بن مِلْحان</span>\nهو حرام بن ملحان واسم ملحان: مالك بن خالد بن زَيْد بن حرام بن جندب بن عامر بن غَنْم بن مالك بن النَّجار، خال أنس بن مالك. شهد بدرًا وأحدًا وقتل يوم بئر مَعُونة مع المنذر بن عمرو وعامر بن فُهَيرة، وقتله عامر بن الطُّفَيل.\nحرَام: ضد حلال.\nومِلْحَان: بكسر الميم، وسكون اللام، وبالحاء المهملة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوفُهَيرة: بضم الفاء، وفتح الهاء، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١٥) تاريخ خليفة (٧٦)، الجرح والتعديل (٣/٢٨١)، تاريخ الصحابة (ص٧٨)، الاستيعاب (١/٣٣٦)، تلقيح فهوم أهل الأثر (١٨١)، أسد الغابة (١/٤٧٣)، تجريد أسماء الصحابة (١/١٢٦)، الإصابة (١/٣١٩) .","vol":"12","page":292},{"text":"<span data-type=\"title\" id=toc-2828>[٥١٦] حَرْب</span>\nهو حَرْب الذي غَيَّر النَّبيُّ - ﷺ- اسمَه فجعله سَلَمًا، له ذِكر في كتاب الأسماء من حرف الهمزة (١) .\n_________\n(١) انظر الحديث رقم (١٦٥) ١ / ٣٧٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١٦) الإصابة (١/٣١٩)، الترجمة (١٦٥٨) .","vol":"12","page":292},{"text":"<span data-type=\"title\" id=toc-2829>[٥١٧] الحُرُّ بن قيس</span>\nهو الحرُّ بن قيس بن حِصن بن بَدْر بن حُذَيْفة الفَزَاري، وهو ابن أخي عُيَيْنَة بن حِصن.\nكان أحد الوفد الذين قدموا على النبيَّ - ﷺ- مرجعَه من تبوك. له ذكر في تفسير سورة الكهف (١) .\nالحُّر: ضد العبد.\nعُيَيْنَة: بضم العين، وفتح الياء الأولى معجمة بنقطتين تحتها، وبعدها أخرى مثلها ساكنة، وبعدهما نون.\n_________\n(١) انظر الحديث رقم (٧٠٦) ٢ / ٢٢٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١٧) الجرح والتعديل (٣/٢٧٧)، الاستيعاب (١/٤٠٣)، تلقيح فهوم أهل الأثر (ص١٨١)، أسد الغابة (١/٤٧١)، تجريد أسماء الصحابة (١/١٢٥)، الإصابة (١/٣٢٤) .","vol":"12","page":292},{"text":"[]<span data-type=\"title\" id=toc-2830> حُرَيْث بن حسان</span>\nهذا حُرَيث بن حَسّان الشَّيْباني هو الحارث بن حَسَّان البَكْري.\nوقد تقدم ذِكره في الحارث بن يزيد، وذكرنا الخلاف فيه ولهذا حريث ذِكْرٌ في كتاب الكسب (١) . ⦗٢٩٣⦘\nحرَيث: بضم الحاء، وفتح الراء، وسكون الياء، وبالثاء المثلثة.\n_________\n(١) انظر الحديث رقم (٨١٥١) .","vol":"12","page":292},{"text":"<span data-type=\"title\" id=toc-2831>[٥١٨] حَزْن</span>\nهو حَزْن بن أبي وَهْب بن عمرو بن عايذ بن عِمْران بن مخْزُوم القُرَشي، يكنى أبا وهب. وهو جَدُّ سَعيد بن المُسيَّب وكان من المهاجرين من أشراف قُرَيْش في الجاهلية.\nروى عنه ابنه المُسيّب وقتل يوم اليمامة.\nحَزْن: بفتح الحاء، وسكون الزاي، وبالنون.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١٨) تهذيب التهذيب (٢/٢٤٣)، تقريب التهذيب (١/١٦٠)، الإكمال (٦/١٠)، الثقات (٣/١٩٥) .","vol":"12","page":293},{"text":"<span data-type=\"title\" id=toc-2832>[٥١٩] حَسَّان بن ثابت</span>\nهو أبو الوليد، ويقال: أبو عبد الرحمن، ويقال: أبو الحُسام، حسّان بن ثابت بن المُنْذِر بن حَرَام بن عَمْرو بن زَيْد مَنَاة بن عَديَ بن عَمْرو بن مالك بن النَّجار الأَنصاري الخَزْرجي. شاعر رسول الله - ﷺ- وهو من فحول الشعراء في الجاهلية والإسلام. قال أبو عبيدة: اجتمعت العرب على أن أشعر أهل المدر أهل يثرب ثم عبد القيس ثم ثقيف، وعلى أن أشعر أهل المدر حسَّان بن ثابت. وقال أبو عبيدة وأبو عمرو بن العلاء: حسان بن ثابت أشعرُ أهل الحضر، وقال أحدهما: أهل المدر.\nروى عنه عمر، وأبو هريرة، وعائشة.\nومات قبل الأربعين في خلافة علي، وقيل: مات سنة خمسين، وقيل: سنة أربع وخمسين، وله مائة وعشرون سنة، عاش منها ستين سنة في الجاهلية، وستين في الإسلام، أدرك النابغة الذّبْياني، والأعشى وأنشدهما من شعره، وكلاهما، قال: إنك شاعر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥١٩) تهذيب الكمال (١/٢٤٨)، تهذيب التهذيب (٢/٢٤٧)، تقريب التهذيب (١/١٦١)، خلاصة تهذيب الكمال (١/٢٠٦)، الكاشف (١/٢١٦)، تاريخ البخاري الكبير (٣/٢٩)، الجرح والتعديل (٣/١٠٢٦)، أسد الغابة (٢/٥)، تجريد أسماء الصحابة (١/١٢٩)، الإصابة (٢/٦٢)، الاستيعاب (١/٣٤١)، شذرات الذهب (١/٤١، ٦٠)، الوافي بالوفيات (١١/٥١٦)، سير الأعلام (١/٥١٢)، طبقات الكبرى (٩/٤٨)، البداية والنهاية (٨/٤٧)، تفسير الطبري (٨/٨٧٢٥)، الثقات (٣/٧١)، أسماء الصحابة الرواة (ت٨١٩) .","vol":"12","page":293},{"text":"<span data-type=\"title\" id=toc-2833>[٥٢١] الحسن بن علي</span>\nهو أبو محمد الحسن بن علي بن أبي طالب بن عبد المطَّلب الهاشمي، سبط رسول الله - ﷺ- وريحانته وسيد شباب أهل الجنَّة. ولد في النصف من شهر رمضان سنة ثلاث من الهجرة وهو أصحُّ ما قيل في ولادته، ومات سنة خمسين، وقيل: سنة تسع وأربعين، وقيل: سنة ثمان وخمسين، وقيل: سنة أربع وأربعين، ودفن بالبقيع. ⦗٢٩٤⦘\nروى عنه ابنه الحسن بن الحسن، وأبو هريرة، وعائشة، وجماعة كثيرة، ولما قُتل أبوه عليُّ بن أبي طالب بالكوفة بايَعه الناس على الموت أكثر من أربعين ألفًا، وسلّم الأمر إلى معاوية بن أبي سفيان في النصف من جمادى الأولى سنة إحدى وأربعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢١) تهذيب الكمال (١/٢٦٨)، تهذيب التهذيب (٢/٢٩٥)، تقريب التهذيب (١/١٦٨)، خلاصة تهذيب الكمال (١/٢١٦)، الكاشف (١/٢٢٤)، أسماء الصحابة الرواة (ت١٥٦)، تاريخ البخاري الكبير (٢/٢٨٦)، الجرح والتعديل (٣/٧٣)، أسد الغابة (٢/١٠)، تجريد أسماء الصحابة (١/١٣٠)، الإصابة (٢/٦٨)، الاستيعاب (١/٣٨٣)، شذرات الذهب (١/١٠، ١٦، ٤٠٢)، الوافي بالوفيات (١٢/٩٢)، حلية الأولياء (٢/٣٥)، طبقات الحفاظ (١/٤٩)، سير الأعلام (٣/٢٤٥)، البداية والنهاية (٨/١١)، طبقات ابن سعد (٩/٤٩)، الثقات (٣/٦٧) .","vol":"12","page":293},{"text":"<span data-type=\"title\" id=toc-2834>[٥٢٢] الحسين بن علي</span>\nهو أبو عبد الله الحسَين بن علي بن أبي طالب بن عبد المطلب الهاشمي سبط رسول الله - ﷺ- وريحانته وسيد شباب أهل الجنة. ولد لخمس خلون من شعبان سنة أربع، وكانت فاطمة علقت به بعد أن ولدت الحسن بخمسين ليلة، وقتل يوم الجمعة يوم عاشوراء سنة إحدى وستين بكربلاء ويعرف أيضا بالطّفِّ من أرض العراق، فيما بين الكوفة والحِلَّة، قتله سِنان بن أنس النّخعي، ويقال له أيضًا: سِنان بن أبي سِنان، وقيل قتله شَمر بن ذي الجوشن، أجهز عليه خولي بن يزيد الأصبحي من حمير، وحَزَّ رأسهُ وأتى به عُبيد الله بن زياد وقال:\nأوقِرْ رِكابي فِضَّة وذهبا ... إني قتلتُ الملكَ المحَببا\nقَتَلْتُ خيرَ الناسِ أُمًا وأبَا ... وخيرُهُم إذْ يُنْسَبُون نَسَبا\nروى عنه أبو هريرة، وابنه علي زين العابدين، وفاطمة وسُكَيْنَة ابنتاه، وكان للحسين يوم قُتل ثمان وخمسون سنة.\nخَوْليّ: بفتح الخاء المعجمة، وسكون الواو، وكسر اللام، وتشديد الياء.\nوالأَصْْبَحي: بفتح الهمزة، وسكون الصاد المهملة، وفتح الباء الموحدة، وكسر الحاء المهملة.\nوسُكَيْنة: بضم السين المهملة، وفتح الكاف، وسكون الياء، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢٢) تهذيب الكمال (١/٢٨٦)، تهذيب التهذيب (٢/٣٤٥)، تقريب التهذيب (١/١٧٧)، خلاصة تهذيب الكمال (١/٢٢٨)، الكاشف (١/٢٣٢)، تاريخ البخاري الكبير (٢/٣٨١)، الجرح والتعديل (٣/٢٤٩)، أسماء الصحابة الرواة (ت٢٠٥)، أسد الغابة (٢/١٨)، تجريد أسماء الصحابة (١/١٣١)، الإصابة (٢/٧٦)، الاستيعاب (١/٣٩٢)، الوافي بالوفيات (١٢/٣٨٣)، سير الأعلام (٣/٢٨٠)، البداية والنهاية (٨/١٤٩)، شذرات الذهب (١/١٠، ١٦)، الثقات (٣/٦٨) .","vol":"12","page":294},{"text":"<span data-type=\"title\" id=toc-2835>[٥٢٠] حُسَيل بن جابر</span>\nهو حُسَيْل بن جابر والد حُذَيْفة بن اليَمان. وقد تقدم نسبه عند ابنه، وسبب تلقيبه باليمان فلا حاجة إلى إعادته. شهد أحدًا مع رسول الله - ﷺ-، فأصابه المسلمون في المعركة فقتلوه يظنونه من المشركين ولا يدرون، وحذيفة يصيح: أبي أبي، ولم يُسْمَع فتصدَّق حذيفة بديته على من أصابه، ويقال: إن الذي قتله عتبة بن مسعود (١) .\nحُسَيل: بضم الحاء، وفتح السين المهملة، وباللام.\n_________\n(١) انظر الحديث رقم (٦٠٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢٠) تاريخ خليفة (٦٩) الاستيعاب على هامش الإصابة (١/٣٦٥) لأن هذه الترجمة سقطت من طبعة البجاوي رقم ورودها في الفهرس ص (١٩٩٥)، تلقيح فهوم أهل الأثر (١٨١)، أسد الغابة (٢/١٦ - ١٧)، تجريد أسماء الصحابة (١/١٣٠)، الإصابة (١/٣٣١ - ٣٣٢) .","vol":"12","page":294},{"text":"<span data-type=\"title\" id=toc-2836>[٥٢٣] حُصَيْن بن أوس</span>\nهو أبو زياد حُصَيْن بن أوس من بني صخْر بن نَهشل بن دارِم النَّهْشلي التَّميمي.\nكان يسكن الباديةَ ولا يُعرف له كثيرُ حديث.\nروى عنه ابنه.\nزياد: من الزِّيادة. وعداده في أهل البصرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢٣) تهذيب الكمال (١/٢٩٧)، تهذيب التهذيب (٢/٣٧٩)، تقريب التهذيب (١/١٨٢)، تاريخ البخاري الكبير (٣/٥)، الجرح والتعديل (٣/٨٢٠، ٨٢١)، طبقات ابن سعد (١/٢٦٧)، الثقات (٣/٨٨) .","vol":"12","page":295},{"text":"<span data-type=\"title\" id=toc-2837>[٥٢٤] حُصَيْن بن ربيعة</span>\nهو أبو أرْطأة حصين بن ربيعة بن عامر بن الأزور، واسمه مالك الأحمسي الشاعر. له ذكر في غزوة ذي الخلَصة (١)، ويقال: اسمه حِصْنُ، وحُصَيْن أكثر وقيل: اسمه ربيعة بن حُصَيْن والأول أصح.\nالأَزْوَر: بفتح الهمزة، وسكون الزاي، وفتح الواو، وبالراء.\nوالأحمسي: بالحاء، والسين المهملتين.\n_________\n(١) انظر الحديث رقم (٦١٨٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢٤) تاريخ ابن معين (٢/١١٩)، الجرح والتعديل (٣/١٩١)، تاريخ الصحابة (٧٧)، الاستيعاب (٣٥٣ - ٣٥٤)، تلقيح فهوم أهل الأثر (١٨١)، أسد الغابة (٢/٢٥)، تجريد أسماء الصحابة (١/١٣٢)، الإصابة (١/٣٣٧) .","vol":"12","page":295},{"text":"<span data-type=\"title\" id=toc-2838>[٥٢٥] حُصَين بن وَحْوَح</span>\nهو حُصَيْن بن وحوَح الأنصاري المدَني الأوْسي. يذكر في الوِحْدان، وحديثه في المدنيين يقال: إنه قتل بالعذيب.\nروى عنه أبو عُرْوة سعيد الأنصاري.\nوحْوَح: بفتح الواوين، وسكون الحاء المهملة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢٥) تهذيب الكمال (١/٢٢٩)، تهذيب التهذيب (٢/٣٩٣)، تقريب التهذيب (١/١٨٤)، خلاصة تهذيب الكمال (١/٢٣٥)، تاريخ البخاري الكبير (٣/٥)، الجرح والتعديل (٣/٨٥١)، أسد الغابة (٢/٢٨)، تجريد أسماء الصحابة (١/١٣٢)، الإصابة (٢/٨٩)، الثقات (٣/٨٩) .","vol":"12","page":295},{"text":"<span data-type=\"title\" id=toc-2839>[٥٢٦] الحَكَم بن حزْن</span>\nهو الحَكَم بن حَزْن الكُلَفي من كُلفة هوازن. وقيل: إنه من كُلْفَة تميم، قال الحازمي: أراه وهمًا. حديثه عند أهل الحجاز. وقال ابن عبد البر: ليس له إلا حديث واحد. روى عنه شُعَيْب بن رُزَيْق.\nكلْفَة: بضم الكاف، وسكون اللام، وبالفاء.\nورُزَيْق: بضم الراء، وفتح الزاي، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢٦) تهذيب الكمال (١/٣١٠)، تهذيب التهذيب (٢/٤٢٥)، تقريب التهذيب (١/٢٩٠)، خلاصة تهذيب الكمال (١/٢٤٣)، تاريخ البخاري الكبير (٢/٢٣١)، الجرح والتعديل (٣/٥٣٤)، أسد الغابة (٢/٣٤)، الإصابة (١/٩٩)، الثقات (٣/٨٥)، أسماء الصحابة الرواة (ت٦٩٦) .","vol":"12","page":295},{"text":"<span data-type=\"title\" id=toc-2840>[٥٢٧] الحَكَم بن سَعيد</span>\nهو الحَكَم بن سَعيد بن العاص بن أُمَيَّة بن عبد شمس بن عبد مَناف الأموي القُرَشي.\nقدم على النبي - ﷺ- مهاجرًا فقال له: «ما اسمك»؟ فقال: الحكَم، فقال: «أنت عبد الله» . فقال: أنا عبد الله يا رسول الله، فاسمه حينئذ عبد الله بن سعيد بن العاص. واختلف في وفاته فقيل: قتل يوم بدر شهيدًا، وقيل: قتل يوم مؤتَة، وقيل: استشهد يومَ اليمامة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢٧) طبقات خليفة (١١/٢٩٨)، تاريخ خليفة (٩٧، ١١٢)، التاريخ الكبير (٢/٣٣٠ - ٣٣١)، الجرح والتعديل (٣/١١٧)، تاريخ الصحابة (٧٥)، مشاهير علماء الأمصار (٣٤)، الاستيعاب (٣٥٥ - ٣٥٦)، تلقيح فهوم أهل الأثر (١٨٢)، أسد الغابة (٢/٣٥)، تجريد أسماء الصحابة (١/١٣٤)، الإصابة (١/٣٤٤ - ٣٤٥) .","vol":"12","page":295},{"text":"<span data-type=\"title\" id=toc-2841>[٥٢٨] الحَكَم بن سُفْيان</span>\nهو الحكم بن سُفيان الثَّقفي، ويقال: إن اسمه سُفيان بن الحكم. وقد ذكرناه في حرف السين، حديثه في الوضوء (١)، ويقال: إنه لم يسمع من النبيِّ - ﷺ-. قال ابن عبد البر: وسماعه عندي صحيح.\n_________\n(١) انظر الحديث رقم (٥١٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢٨) تهذيب الكمال (١/٣١٠)، تهذيب التهذيب (٢/٤٢٥)، تقريب التهذيب (١/١٩٠)، خلاصة تهذيب الكمال (١/٢٤٣)، الكاشف (١/٢٤٥)، تاريخ البخاري الكبير (٢/٣٢٩)، الجرح والتعديل (٣/٥٤١)، ميزان الاعتدال (١/٥٧٠)، لسان الميزان (٧/٢٠٨)، الثقات (٣/٨٥)، أسد الغابة (٢/٣٥)، الإصابة (٢/١٠٣)، الاستيعاب (١/٣٦٠) .","vol":"12","page":296},{"text":"<span data-type=\"title\" id=toc-2842>[٥٢٩] الحَكَم بن عَمْرو</span>\nهو الحكم بن عمرو بن مُجَدَّع بن حِذْيَم بن الحارث بن نُعَيْلَة بن مُلَيْل بن ضمْرة بن بكر بن عبد مَناة بن كِنانة، ويقال له: الحكم بن عمرو الغِفاري. وليس غفاريًا وإنما هو من ولد نُعَيْلَة أخي غِفار بن مُلَيْل، وكذلك يقال لأخيه رافع بن عمرو الغِفاري. عداده في أهل البصرة. وكان زياد بعثه واليًا على البصرة، ثم عزله عنها، وولاه بعض أعمال خُراسان، ومات بمرو، ويقال: بالبصرة سنة خمسين وقيل: سنة إحدى وخمسين، ودفن هو وبُرَيْدَة الأسْلَمي بمرو في موضع واحد.\nروى عنه عبد الله بن الصامت، والحسن البصري، وجابر بن يزيد.\nمُجدّع: بضم الميم، وفتح الجيم وتشديد الدال المهملة، وبالعين المهملة.\nوحِذْيَم: بكسر الحاء المهملة وسكون الذال المعجمة وفتح الياء تحتها نقطتان.\nونُعَيْلَة: بضم النون، وفتح العين المهملة، وسكون الياء تحتها نقطتان.\nومُلَيْل: بضم الميم، وفتح اللام الأولى، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٢٩) تهذيب الكمال (١/٣١٣)، تهذيب التهذيب (٢/٤٣٦)، تقريب التهذيب (١/١٩٢)، خلاصة تهذيب الكمال (١/٢٤٥)، تاريخ البخاري الكبير (٢/٣٢٨)، تاريخ البخاري الصغير (١/١٤٠)، الجرح والتعديل (٣/٥٥١)، الثقات (٣/٨٤)، تهذيب مستمر الأوهام (ت٥٨)، أسد الغابة (٢/٤٠)، تجريد أسماء الصحابة (١/١٣٦)، الإصابة (١/١٣٢،١٧٥،٣٢١، ٢/١٠٧)، الاستيعاب (١/٣٥٦)، سير الأعلام (٢/٤٧٤)، الوافي بالوفيات (١٣/١١٠) .","vol":"12","page":296},{"text":"<span data-type=\"title\" id=toc-2843>[٥٣٠] حَكِيم بن حِزام</span>\nهو أبو خالد حَكيم بن حِزَام بن خُوَيْلد بن أسَد بن عبد العُزَّى بن قُصَي القُرَشي الأَسدي. وهو ابن أخي خديجة بنت خوَيْلد أمِّ المؤمنين. ولد في الكعبة قبل الفيل بثلاث عشرة سنة، وكان من أشراف قُريش ووجوهها في الجاهلية والإسلام وتأخر إسلامه إلى عام الفتح، فهو من مسلمة الفتح هو وبنوه عبد الله، وخالد، ويحيى، وهشام، وكُلَّهم صَحِبَ النبيَّ - ﷺ-. ومات بالمدينة في داره سنة أربع وخمسين، وقيل: ثمان وخمسين، وله مائة وعشرون سنة ستون في الجاهلية، وستون في الإسلام. وكان عاقلًا سَرِيًا فاضلًا تقيًا حَسُنَ إسلامه، بعد أن كان من المؤلَّفة قلوبُهم، أعتق في الجاهلية مائة رقبة، وحمل على مائة بعير، وكان مع المشركين يوم بدر فنجا من القتل، فكان إذا حلف بعد أن أسلم قال: لا والذي نجّاني يوم بدر. ⦗٢٩٧⦘\nروى عنه عُرْوَة بن الزُّبير، وسعيد بن المسيب، وموسى بن طلحة.\nحِزام: بكسر الحاء المهملة، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣٠) تهذيب الكمال (١/٣١٧)، تهذيب التهذيب (٢/٤٤٧)، تقريب التهذيب (١/١٩٤)، خلاصة تهذيب الكمال (١/٢٤٨)، تاريخ البخاري الكبير (٣/١١)، تاريخ البخاري الصغير (١/١٠٢، ١١٩، ١٢٠)، الجرح والتعديل (٣/٨٧٦)، لسان الميزان (٢/٣٤٢)، نقعة الصديان (ت٢٨٧)، أسد الغابة (٢/٤٥)، تجريد أسماء الصحابة (١/١٣٧)، الإصابة (٢/٢١١٢)، الاستيعاب (١/٣٦٢)، عنوان النجابة (١/٦١)، طبقات الحفاظ (١/٤٤)، سير الأعلام (٣/٤٤)، البداية والنهاية (٨/٦٨)، الثقات (٣/٧٠)، شذرات الذهب (١/٦٠)، أسماء الصحابة الرواة (ت٧٧) .","vol":"12","page":296},{"text":"<span data-type=\"title\" id=toc-2844>[٥٣١] حَكِيم بن مُعاوية</span>\nهو حَكِيم بن مُعاوية النُّمَيْري من بني نُمير بن عامر بن صعصعة. قال البخاري: في صحبته نظر.\nروى عنه ابن أخيه معاوية بن الحكيم، وقتادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣١) تهذيب الكمال (١/٣٢١)، تهذيب التهذيب (٢/٤٥١)، تقريب التهذيب (١/١٩٥)، خلاصة تهذيب الكمال (١/٢٤٩)، تاريخ البخاري الكبير (٣/١١)، الجرح والتعديل (٣/٩٠٢)، نقعة الصديان (ت٤٢)، أسد الغابة (٢/٤٧)، تجريد أسماء الصحابة (١/١٣٧)، الإصابة (٢/١١٤، ٢١٥)، الاستيعاب (١/٣٦٤)، الثقات (٣/٧١) .","vol":"12","page":297},{"text":"<span data-type=\"title\" id=toc-2845>[٥٣٢] حَمْزَة بن عبد المطَّلب</span>\nهو أبو عُمَارَة، وقيل: أبو يَعْلى حمزة بن عبد المطلب بن هاشم بن عبد مناف. عَمُّ رسول الله - ﷺ- وأخوه من الرَّضاعة أرضعتهما ثُوَيْبةُ مولاةُ أبي لَهَب، وهو أَسَدُ الله أسلم قديمًا في السنة الثانية من المبْعث، وقيل: بل كان إسلام حمزة بعد دخول رسول الله - ﷺ- دار الأرقم في السنة السادسة، وكان إسلامه حميَّة، فاعتز الإسلام بإسلامه، وشهد بدرًا، واستشهد يوم أُحُد، قتله وَحشي بن حرب، وكان أسنَّ من رسول الله - ﷺ- بأربع سنين، قال ابن عبد البر: ولا يصحُ هذا عندي، لأنه كان رَضيعَ رسول الله - ﷺ- إلا أن تكون ثَويبَةُ أرضعتهما في زمانين، وقيل: كان أسنَّ منه بسنتين.\nروى عنه علي، والعبَّاس، وزيد بن حارثة.\nعُمَارة: بضم العين.\nوثوَيْبَة: بضم الثاء المثلثة، وفتح الواو، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nووَحشي: بسكون الحاء المهملة، وكسر الشين المعجمة، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣٢) تاريخ خليفة (انظر الفهرس)، الجرح والتعديل (٣/٢١٢)، تاريخ الصحابة (٦٧)، الاستيعاب (٣٦٩ - ٣٧٥)، تلقيح فهوم أهل الأثر (١٨٢)، أسد الغابة (٢/٥١- ٥٥)، سير الأعلام (١/١٧١ - ١٨٤)، تجريد أسماء الصحابة (١/١٣٩)، الإصابة (١/٣٥٣- ٣٥٤)، شذرات الذهب (١/١٢٠) .","vol":"12","page":297},{"text":"<span data-type=\"title\" id=toc-2846>[٥٣٣] حَمْزَة بن عَمْرو</span>\nهو أبو صالح، وقيل: أبو محمد حمزة بن عمرو بن عوَيْمر بن الحارث بن الأعرج بن سعد من بني سلامان بن أسلم بن أفصا الأسْلَمي. يُعدُّ في أهل الحجاز.\nروى عنه محمد ابنه، وعائشة، وعرْوَة بن الزُّبير، وسُلَيمان بن يسار. مات سنة إحدى وستين، وله ثمانون سنة، وقيل: إحدى وسبعون سنة.\nأفصا: بالفاء والصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣٣) تهذيب الكمال (١/٣٣٣)، تهذيب التهذيب (٣/٣١)، تقريب التهذيب (١/٢٠٠)، خلاصة تهذيب الكمال (١/٢٥٦)، تاريخ البخاري الكبير (٣/٤٦)، الجرح والتعديل (٣/٩٢٨)، أسد الغابة (٢/٥٥)، تجريد أسماء الصحابة (١/١٣٩)، الاستيعاب (١/٣٧٥)، البداية والنهاية (٨/٢١٣)، الثقات (٣/٧٠) .","vol":"12","page":297},{"text":"<span data-type=\"title\" id=toc-2847>[٥٣٤] حَمَل بن النَّابِغَة</span>\nهو أبو نَضْلَة حَمَل بن مالك بن النَّابِغة الهُذَلي من ⦗٢٩٨⦘ هُذَيْل بن مُدْرِكَة بن إلياس بن مُضَر. عَدَّه مسلم بن الحجاج في المدنيين وغيره يعده في البصريين، له ذكر في كتاب الدِّيات (١) .\nحَمَل: بفتح الحاء، والميم.\nوالنَّابغة: بالنون، وكسر الباء الموحدة، وبالغين المعجمة.\nروى عنه ابن عبَّاس.\n_________\n(١) انظر الحديث رقم (٢٥١١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣٤) تهذيب الكمال (١/٣٣٥)، تهذيب التهذيب (٣/٣٥)، تقريب التهذيب (١/٢٠١)، خلاصة تهذيب الكمال (١/٢٥٨)، تاريخ البخاري الكبير (٣/١٠٨)، الجرح والتعديل (٣/١٣٤٩)، أسد الغابة (٢/٥٨)، الإصابة (٢/١٢٥)، الطبقات (١/٣٦، ١٧٦)، الاستيعاب (١/٣٧٦)، الثقات (٣/٩٤) .","vol":"12","page":297},{"text":"<span data-type=\"title\" id=toc-2848>[٥٣٥] حُمَيْل بن بَصْرَة</span>\nهو أبو بصرة حُمَيْل بن بَصْرَة بن وقّاص بن حاجب بن غِفار الغِفاري. وقد اختلف في اسمه ونسبه فقيل ما ذكرناه.\nحُمَيْل: بضم الحاء، وفتح الميم، وسكون الياء وقيل: حَمِيل بفتح الحاء، وكسر الميم. وقيل: جَمِيل: بفتح الجيم، وكسر الميم.\nوبَصْرَة: بفتح الباء الموحدة، وسكون الصاد المهملة.\nوقّاص: بتشديد القاف، وبالصاد المهملة.\nروى عنه عمرو بن العاص، وأبو هريرة، وغيرهما من التابعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣٥) تهذيب التهذيب (٣/٥٦)، تقريب التهذيب (١/٢٠٥)، تاريخ البخاري الكبير (٣/١٢٣)، تاريخ البخاري الصغير (١/١٢١)، الإكمال (١/٣٢٩، ٢/١٢٧)، الوافي بالوفيات (ج١٣/٢٣٩، ٣٠٤)، الثقات (٣/٩٣) .","vol":"12","page":298},{"text":"[٥٣٦] حَنْظلَة بن الرَّبيع\nهو أبو رَبْعي حَنْظَلَة بن الرَّبيع، ويقال: رَبيعة - والأول أكثر (١) - بن صَيْفي، ويقال: ابن المرَقَّع بن صيفي بن رياح بن الحارث بن معاوية بن مُخَاشِن بن معاوية بن شُرَيْف بن جُرْوَة بن أُسَيِّد بن عمرو بن تَميم التَميمي الأَسَدي. يقال له: الكاتب، لأنه كتب الوحي لرسول الله - ﷺ-، وانتقل إلى مكِّة، ثم خرج منها إلى قرْقِيسيا وسكنها ومات في زمن معاوية.\nروى عنه: أبو عثمان النَّهْدي، ويزيد بن الشِّخِّير.\nرِبْعي: بكسر الراء، وسكون الباء الموحدة، وكسر العين المهملة، وتشديد الياء.\nوصَيْفي: منسوب إلى الصَّيف بالصَّاد المهملة.\nوالمُرَقَّع: بضم الميم وتشديد القاف المفتوحة.\nورِياح: بكسر الراء، وبالياء تحتها نقطتان.\nومُخَاشِن: بضم الميم، وتخفيف الخاء المعجمة، وكسر الشين المعجمة، وبالنون.\nوشُرَيف: بضم الشين المعجمة، وفتح الراء، وسكون الياء.\nوجُرْوَة: بضم الجيم، وسكون الراء، وفتح الواو.\nوأُسَيّد: بضم الهمزة، وفتح السين، وتشديد الياء المكسورة بنقطتين تحتها.\nوالنَّهْدي: بفتح النون، وبالدال المهملة.\nوالشِّخِّير: بكسر الشين المعجمة، وتشديد الخاء المعجمة، وكسرها.\n_________\n(١) في خ: الأكثر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣٦) تهذيب الكمال (١/٣٤٣)، تهذيب التهذيب (٣/٦٠)، تقريب التهذيب (١/٢٠٦)، خلاصة تهذيب الكمال (١/٢٦٣، ٢٦٤)، تاريخ البخاري الكبير (٣/٣٦)، تاريخ البخاري الصغير (١/١١٦، ١١٧)، الجرح والتعديل (٣/١٠٥٩)، أسد الغابة (٢/٦٥)، تجريد أسماء الصحابة (١/١٤٢)، الإصابة (٢/١٣٥)، الطبقات (١/٤٣، ١٢٩)، البداية والنهاية (٥/٣٤٢)، أسماء الصحابة الرواة (ت٢١٣)، الثقات (٣/٩١٢)، تهذيب مستمر الأوهام (ب١٦) .","vol":"12","page":298},{"text":"<span data-type=\"title\" id=toc-2850>[٥٣٧] حُوَيِّصَة</span>\nهو أبو سعيد حُوَيِّصَة بن مَسْعود بن كَعْب بن عَدِي بن مَجْدَعة بن حارثة بن الحارث بن الخَزْرَج الأنصاري الحارِثي، أخو مُحَيِّصَة، وكان حُوَيِّصَة أكبر سِنًا من أخيه، وأسلم بعد مُحَيِّصَة، وكان سبب إسلامه أن رسول الله - ﷺ- أمر الناس فقال: «من ظفِرْتُم به من رِجال يهودَ فاقتُلوه» فوثب مُحَيِّصَة على رجل من تجار يهود فقتله، وكان يلابسهم ويبايعهم، فلما قتله جعل حُوَيِّصَة يضرب مُحَيِّصَة ويقول: أي عدوَّ الله قتلته، أما والله لربَّ شحمٍ في بطنك من ماله؟ فقال له مُحَيِّصَة: أما والله لقد أمرني بقتله من لو أمرني بقتلك لضربت عنقك، فقال حُوَيِّصة: إن دينًا بلغ بك هذا لعجب، فأسلم حوَيصَة يومئذ. وشهد أحُدًا والخندق وما بعدهما من المشاهد.\nروى عنه محمد بن سهل بن أبي حثمة، وحرام بن سَعْد بن مُحَيِّصَة.\nحُوَيِّصَة: بضم الحاء [المهملة] (١)، وفتح الواو، وتشديد الياء تحتها نقطتان، وكسرها، وبالصاد المهملة.\nومَجْدَعة: بفتح الميم، وسكون الجيم، وفتح الدال المهملة.\nومُحيِّصَة: بضم الميم، وفتح الحاء المهملة، وتشديد الياء وكسرها، وبالصاد المهملة.\nوحَثْمَة: بفتح الحاء المهملة، وسكون الثاء المثلثة.\nوحرام: ضد حلال.\n_________\n(١) زيادة ليست في الأصول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣٧) الجرح والتعديل (٣/٣١٣)، تاريخ الصحابة (٧٨)، الاستيعاب (٤٠٩)، تلقيح فهوم أهل الأثر (١٨٤)، أسد الغابة (٢/٧٤- ٧٥)، تجريد أسماء الصحابة (١/١٤٥)، الإصابة (١/٣٦٣) .","vol":"12","page":299},{"text":"<span data-type=\"title\" id=toc-2851>[٥٣٨] حُوَيطب</span>\nهو أبو محمد، ويقال: أبو الأصْبغ حوَيْطِب بن عبد العُزَّى بن أبي قيْس بن عبد ودِّ بن نصر بن مالك بن حِسل بن عامر بن لؤَي بن غالب القُرَشي العَامري.\nمن مُسْلِمة الفتح، وهو أحد المؤلَّفة قلوبهم.\nأدرك الإسلام وهو ابن ستين سنة أو نحوها، وأعطاه النبيُّ - ﷺ- من غنائم حُنين مائة بعير، وحسُنَ إسلامه قال له يومًا مروان بن الحكم: تأخر إسلامك أيُّها الشيخ حتى سبقك الأحداث، فقال له حويطب: الله المستعان، والله لقد هممتُ بالإسلام غير ما مرَّة كل ذلك يعوقني أبوك عنه وينهاني، ويقول: تضع شرفَك وقديمَ دين آبائك لدين مُحْدَثٍ وتصير تابعًا. قال: فأُسْكِتَ والله مَرْوَان، وندم على ما قال له.\nروى عنه: أبو نجيح المكِّي والسائب بن يزيد.\nومات بالمدينة سنة أربع وخمسين، وقيل: سنة اثنتين وخمسين، وله مائة وعشرون سنة.\nالأَصْبَغ: بفتح الهمزة، وسكون الصاد المهملة، وفتح الباء الموحدة، وبالغين ⦗٣٠٠⦘ المعجمة.\nوحُوَيْطِب: بضم الحاء المهملة، وفتح الواو، وسكون الياء تحتها نقطتان، وكسر الطاء، وبالباء الموحدة.\nووُدّ: بضم الواو.\nوحِسْل: بكسر الحاء المهملة، وسكون السين المهملة.\nونَجِيح: بفتح النون، وكسر الجيم، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣٨) تهذيب التهذيب (٣/٦٦)، تقريب التهذيب (١/٢٠٧)، تاريخ البخاري الكبير (٢/١٢٧)، الثقات (٣/٩٦)، أسماء الصحابة الرواة (ت٩٥٧)، نقعة الصديان (ت٢٨٩)، العبر (٤٧٣)، المعرفة والتاريخ (٢/٦٩٣)، البداية والنهاية (٨/٢٩)، مشاهير علماء الأمصار (١٧٧)، علوم الحديث لابن الصلاح (٣٠٣) .","vol":"12","page":299},{"text":"الفرع الثاني من الفصل الأول من حرف الحاء: في التابعين ومن بعدهم\n<span data-type=\"title\" id=toc-2853>[٥٣٩] حاجِب بن سُلَيْمان</span>\nهو أبو سعيد، حاجب بن سُلَيمان المنّبُجي.\nيروي عن عطاء بن يزيد. قال النَّسائي: هو ثقة. وقال في موضع آخر: لا بأس به.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٣٩) تهذيب الكمال (١/٢١١)، تهذيب التهذيب (٢/١٣٢)، تقريب التهذيب (١/١٣٨)، خلاصة تهذيب الكمال (١/١٨٠)، الكاشف (١/١٩٢)، الجرح والتعديل (٣/١٢٧٣)، الجرح والتعديل (١/٤٢٩)، لسان الميزان (٧/١٩١)، الوافي بالوفيات (١١/٢٣٥)، سير الأعلام (١٢/٥٢٠)، الثقات (٨/٢١٢) .","vol":"12","page":300},{"text":"<span data-type=\"title\" id=toc-2854>[٥٤٠] الحارِث بن أبي ذُباب</span>\nهو الحارث بن عبد الرحمن بن أبي ذُباب الدَّوْسي المَدَني.\nروى عن عبد الرحمن بن مِهْران.\nروى عنه: حاتِم بن إسماعيل.\nذُبَاب: بضم الذال المعجمة، وتخفيف الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤٠) تهذيب الكمال (١/٢١٦)، تهذيب التهذيب (٢/١٤٧)، تقريب التهذيب (١/١٤٢)، خلاصة تهذيب الكمال (١/١٨٤)، الكاشف (١/١٩٥)، تاريخ البخاري الكبير (٢/٢٧١)، الجرح والتعديل (٣/٣٦٥)، ميزان الاعتدال (١/٤٣٧)، رجال الصحيحين (٣٧١)، الثقات (٦/١٧٢) .","vol":"12","page":300},{"text":"<span data-type=\"title\" id=toc-2855>[٥٤١] الحَارِث بن أبي رَبيعة</span>\nهو الحارث بن عبد الله بن أبي رَبيعة الحِجازي تابعي.\nسمع عائشة، وأمَّ سَلَمة.\nروى عنه: الزُّهري، وسعيد بن جُبَير، ومُجاهد، والشَّعْبي.\nوقال أبو حاتم: هو الحارث بن عبد الله بن عيَّاش بن أبي رَبيعة المخْزُومي مَكِّي.\nعيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤١) تهذيب الكمال (١/٢١٤)، تهذيب التهذيب (٢/١٤٤)، تقريب التهذيب (١/١٤١)، خلاصة تهذيب الكمال (١/١٨٣)، الكاشف (١/١٩٥)، تاريخ البخاري الكبير (٢/٢٧٣)، الجرح والتعديل (٣/٧٧)، أسد الغابة (١/٣٩٩)، تجريد أسماء الصحابة (١/١٠٣)، الإصابة (٢/١٩٥)، الوافي بالوفيات (١١/٣٧٤)، سير الأعلام (٤/١٨١، ١٨٢)، الثقات (٤/١٢٩) .","vol":"12","page":300},{"text":"<span data-type=\"title\" id=toc-2856>[٥٤٢] الحَارِث بن سُوَيْد</span>\nهو أبو عائشة الحَارِث بن سُوَيْد التَّيْمي الكُوفي من تَيْم الرِّباب. من كبار تابعي الكوفة وثقاتهم. قال أحمد بن حنبل - وقد سُئل عنه -: مِثل هذا يُسألُ عنه، يعني الجلالة قدره وعلو منزلته. روى عن ابن مسعود. ⦗٣٠١⦘\nروى عنه: إبراهيم التّيمي.\nمات في آخر أيام عبد الله بن الزُّبير.\nالرِّباب: بكسر الراء، وتخفيف الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤٢) تهذيب الكمال (١/٢١٤)، تهذيب التهذيب (٢/١٤٣)، تقريب التهذيب (١/١٤١)، خلاصة تهذيب الكمال (١/١٨٣)، الكاشف (١/١٩٤)، تاريخ البخاري الكبير (٢/٢٦٩)، تاريخ البخاري الصغير (١/١٤٨)، الجرح والتعديل (٣/٣٥٠)، الحلية (٤/١٢٦)، رجال الصحيحين (٣٦٨)، طبقات ابن سعد (٣/٥٥٣)، الوافي بالوفيات (١١/٢٥٤)، سير الأعلام (٤/١٥٦)، الثقات (٤/١٢٧) .","vol":"12","page":300},{"text":"[٥٤٣] الحَارِث بن الأعور بن عبد الله\nهو أبو زُهَير الحَارث بن عبد الله، ويقال: ابن عُبيد الهمداني الخارفي. ممن اشتهر بصحبة علي بن أبي طالب، ويقال: إنه سمع منه أربعة أحاديث، مات بالكوفة سنة خمس وستين وقد تكلم الأئمة فيه.\nالهَمْداني: بفتح الهاء، وسكون الميم، وبالدال المهملة، والنون.\nوالخارفي: بالخاء المعجمة، والراء، والفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤٣) تهذيب الكمال (١/٢٢٢)، تهذيب التهذيب (٢/١٤٥)، خلاصة تهذيب الكمال (١/١٨٤، ١٨٨)، الكاشف (١/١٩٥)، تاريخ البخاري الكبير (٢/٢٧٣)، تاريخ البخاري الصغير (١/١٤١)، الجرح والتعديل (٣/٣٦٣)، ميزان الاعتدال (١/٤٣٥، ٤٣٧)، لسان الميزان (٧/١٩٢)، مجمع الزوائد (١/١٨١)، ضعفاء ابن الجوزي (١/١٨١)، سير الأعلام (٤/١٥٢)، الوافي بالوفيات (١١/٢٥٣، طبقات خليفة (١٠٧٠)، تاريخ الإِسلام (٣/٤)، العبر (١/٧٣)، النجوم الزاهرة (١/١٨٥)، شذرات الذهب (١/٧٣) .","vol":"12","page":301},{"text":"<span data-type=\"title\" id=toc-2858>[٥٤٤] الحَارِث بن عمرو</span>\nهو الحارث بن عمرو ابن أخي المغيرة بن شعبة.\nروى عن ناسِ من أهل حمص، وليس بذلك المشهور.\nروى عنه عبد الله بن عون. قال البخاري: ولا يصح.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤٤) تهذيب الكمال (١/٢١٧)، تهذيب التهذيب (٢/١٥١)، تقريب التهذيب (١/١٤٣)، خلاصة تهذيب الكمال (١/١٨٥)، الكاشف (١/١٩٦)، تاريخ البخاري الكبير (٢/٣٧٧)، تاريخ البخاري الصغير (١/٢٦٨)، الجرح والتعديل (٣/٣٧٧)، ميزان الاعتدال (١/٤٣٩)، لسان الميزان (٧/٢٩٢) .","vol":"12","page":301},{"text":"<span data-type=\"title\" id=toc-2859>[٥٤٥] الحَارِث بن مِسْكين</span>\nهو أبو عمرو الحارث بن مِسْكين بن محمد بن يوسُف المَصْري. رأى الليثَ بن سعد، وسأله.\nوسمع سُفْيان بن عُيَيْنةَ، وعبد الله بن وَهْب، وعبد الرحمن بن القاسم.\nروى عنه خلق من المصريين، وأبو عبد الرحمن النَّسائي، وعبد الله بن أحمد بن حَنْبل، وكان فقيهًا على مذهب مالك بن أنس، وكان ثقة في الحديث ثبتًا، حمله المأمون إلى بغداد ليقول بخَلقْ القرآن، فلم يجب، وولي القضاء بمصر.\nولد سنة أربع وخمسين ومائة. ومات سنة خمسين ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤٥) تهذيب الكمال (١/٢١٨)، تهذيب التهذيب (٢/١٥٦)، تقريب التهذيب (١/١٤٤)، خلاصة تهذيب الكمال (١/١٨٦)، الكاشف (١/١٩٧)، تاريخ البخاري الصغير (٢/٣٩٢)، الجرح والتعديل (٢/٩٠، ٣/٤١٩)، تاريخ بغداد (٨/٢١٦)، طبقات الحفاظ (٧٣)، تاريخ ابن كثير (١١/٧)، العبر (١/٤٥٥)، البداية والنهاية (١١/٦)، تاريخ بغداد (٨/٢١٦)، الوافي بالوفيات (١١/٢٥٧)، سير الأعلام (١٢/٥٤)، الثقات (٨/١٨٢)، شذرات الذهب (٢/١٢١)، طبقات الحفاظ (٢٢٤) .","vol":"12","page":301},{"text":"<span data-type=\"title\" id=toc-2860>[٥٤٦] الحارث بن مسلم</span>\nهو الحَارث بن مسلم بن الحَارث التَّميمي. قال البخاري: اختلف في اسمه فقيل ما ذكرنا، وقيل: مسلم بن الحارث عن أبيه. قال أبو زرعة: والصحيح الأول. حديثه في الشاميين.\nروى عنه عبد الرحمن بن حسَّان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤٦) تهذيب الكمال (١/٢١٩)، تهذيب التهذيب (٢/١٥٨)، تقريب التهذيب (١/١٤٤، ٢/٢٤٤)، خلاصة تهذيب الكمال (١/١٨٦)، تاريخ البخاري الكبير (٢/٢٨٢)، الجرح والتعديل (٣/٤٠٥)، أسد الغابة (١/٤١٢)، تجريد أسماء الصحابة (١/١٠٩)، الإصابة (١/٥٩٩)، الاستيعاب (١/٢٩٠)، أسماء الصحابة الرواة (ت٣٢٤) .","vol":"12","page":301},{"text":"<span data-type=\"title\" id=toc-2861>[٥٤٧] حَارِثة بن مُضَرِّب</span>\nهو حارِثة بن مُضَرِّب العَبْدي الكوفي. تابعي مشهور. سمع عليًا وابن مسعود وغيرهما. ⦗٣٠٢⦘\nروى عنه أبو إسحاق السَّبِيعي. حديثه عند أهل الكوفة.\nحارثة: بكسر الراء وبالثاء المثلثة.\nومُضَرِّب: بضم الميم، وفتح الضاد المعجمة، وتشديد الراء المكسورة، وبالباء الموحدة.\nوالسَّبِيعي: بفتح السين المهملة، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤٧) تهذيب الكمال (١/٢٢٢)، تهذيب التهذيب (٢/١٦٦)، تقريب التهذيب (١/١٤٥)، خلاصة تهذيب الكمال (١/١٨٨)، الكاشف (١/١٩٩)، تاريخ البخاري الكبير (٣/٩٤)، الجرح والتعديل (٣/١١٣٧)، ميزان الاعتدال (١/٤٤٦)، مجمع الزوائد (٦/٧٦)، ضعفاء ابن الجوزي (١/١٨٥)، الثقات (٤/١٨٢) .","vol":"12","page":301},{"text":"<span data-type=\"title\" id=toc-2862>[٥٤٨] حَبِيب بن أبي ثابت</span>\nهو أبو يحيى حبيب بن أبي ثابت واسم أبي ثابت: قيْس بن دينار، ويقال: قيس بن هند مولى بني أسد بن خُزَيمة. وكان أعور.\nرأى ابنَ عباس، وابنَ عمر.\nسمع منه الأعمشُ والثوريُّ وعطاءُ بن أبي رباح.\nمات سنة تسع عشرة ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤٨) تاريخ ابن معين (٢/٩٦ -٩٧)، طبقات خليفة (١٥٩)، تاريخه (٣٤٩)، التاريخ الكبير (٢/٣١٣)، الجرح والتعديل (٣/١٠٧)، مشاهير علماء الأمصار (١٠٨) تهذيب الكمال (٥/٣٥٨ - ٣٦٣)، سير الأعلام (٥/٢٨٨ - ٢٩١)، الخلاصة (١/١٩١)، تهذيب التهذيب (٢/١٧٨ - ١٨٠)، شذرات الذهب (٢/٨٧) .","vol":"12","page":302},{"text":"<span data-type=\"title\" id=toc-2863>[٥٤٩] حَبيب بن الزُّبَيْر</span>\nهو حبيب بن الزُّبير الأصفهاني مولى لبني هلال. سكن البصرة وهو من ثقات الأئمة، ومن مشايخ شُعْبَة، صدوق، صالح الحديث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٤٩) تهذيب الكمال (١/٢٢٧)، تهذيب التهذيب (٢/١٧٣)، تقريب التهذيب (١/١٤٩)، خلاصة تهذيب الكمال (١/١٩٢)، الكاشف (١/٢٠٢)، تاريخ البخاري الكبير (٢/٣١٧)، الجرح والتعديل (٢/١٠٠، ٣/٤٦٧)، ميزان الاعتدال (١/٤٥٤)، لسان الميزان (٧/١٩٣)، الوافي بالوفيات (١١/٢٩١)، الثقات (٦/١٨١)، تاريخ أصبهان (ت٦٣٤)، طبقات المحدثين بأصبهان (ت٤٥) .","vol":"12","page":302},{"text":"<span data-type=\"title\" id=toc-2864>[٥٥٠] حَبيب بن سالم</span>\nهو حبيب بن سالم، مولى النّعْمان بن بَشير وكاتبه. وروى عنه. وروى عن حبيب بن بشير بن ثابت، ومحمد بن المُنْتَشِر، وإبراهيم بن مُهاجر.\nبَشِير الأول والثاني: بفتح الباء الموحدة، وكسر الشين المعجمة.\nوالمنتشر: بالنون، والتاء فوقها نقطتان، والشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥٠) تهذيب الكمال (١/٢٢٧)، تهذيب التهذيب (٢/١٨٤)، تقريب التهذيب (١/١٤٩)، خلاصة تهذيب الكمال (١/١٩٢)، الكاشف (١/٢٠٢)، تاريخ البخاري الكبير (٢/٣١٨)، الجرح والتعديل (٢/١٠٢، ٣/٤٧١)، ميزان الاعتدال (١/٤٥٥)، رجال الصحيحين (٣٨٣)، طبقات ابن سعد (٧/٢٥٣)، الثقات (٤/١٣٨) .","vol":"12","page":302},{"text":"<span data-type=\"title\" id=toc-2865>[٥٥١] حَبيب بن الشَّهيد</span>\nهو أبو محمد ويقال: أبو مرزوق حبيب بن الشَّهيد البَصْري، وكان يكنى أبا شهيد فتركها.\nسمع الحسن البصري، وابن سيرين، وعِكْرمة.\nسمع منه قرَيش بن أنس والأنصاري، ويحيى.\nمات سنة خمس وأربعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥١) تهذيب الكمال (١/١٥٠، ٢٢٨)، تهذيب التهذيب (٢/١٨٥)، تقريب التهذيب (١/١٤٩)، خلاصة تهذيب الكمال (١/١٩٣)، الكاشف (١/٢٠٣)، تاريخ البخاري الكبير (٢/٣٠٢)، تاريخ البخاري الصغير (٢/٨٤)، الجرح والتعديل (٢/١٠٢، ٣/٤٧٨)، الوافي بالوفيات (١١/٢٩١)، سير الأعلام (٧/٥٦)، الثقات (٦/١٨٢) .","vol":"12","page":302},{"text":"<span data-type=\"title\" id=toc-2866>[٥٥٢] حَبيب بن أبي فَضَالة</span>\nهو حَبيب بن أبي فضالة ويقال: ابن فضالة المالكي. تابعي حسن الحديث.\nسمع عِمْران بن حُصَينْ، وأنس بن مالك.\nروى عنه: زياد بن أبي مُسلم، وسَلاَّم بن مسكين، وصُرَد البَصْري.\n⦗٣٠٣⦘\nفَضالة: بفتح الفاء، وتخفيف الضاد المعجمة.\nوسلام: بتشديد اللام.\nوصرَد: بضم الصاد، وفتح الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥٢) تهذيب الكمال (١/٢٢٩)، تهذيب التهذيب (٢/١٨٨)، تقريب التهذيب (١/١٥٠)، خلاصة تهذيب الكمال (١/١٩٣)، الكاشف (١/٢٠٣)، تاريخ البخاري الكبير (٢/٣٢٣)، الجرح والتعديل (٢/١٠٧، ٣/٤٩٤)، الوافي بالوفيات (١١/٢٩٢)، الثقات (٤/١٣٨) .","vol":"12","page":302},{"text":"<span data-type=\"title\" id=toc-2867>[٥٥٣] الحجَّاج بن أيْمن</span>\nهو الحجاج بن أيمن بن أمِّ أيمن ابن أخي أُسامة بن زَيد لأمِّه. وأيمن هو أبو عبيد بن عمرو بن بلال من بني غَنْم بن عوْف بن الخزْرَج، وهو تابعي رأى ابن عمر وغيره.\nأَيْمَن: بفتح الهمزة، وسكون الياء تحتها نقطتان، وفتح الميم، وبالنون.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥٣) لم أعثر عليه.","vol":"12","page":303},{"text":"[٥٥٤] الحجاج بن الحجاج\nهو الحجاج بن الحجّاج الأَحْول الأسلَمي وقيل: الباهلي البَصْري. وقد تقدم نسبه عند ذكر أبيه.\nروى عن أبيه، عن قَتَادة. أروى الناس عنه إبراهيم بن طَهمَان: بفتح الطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥٤) تهذيب الكمال (١/٢٣٢)، تهذيب التهذيب (٢/١٩٩)، تقريب التهذيب (١/١٥٢)، خلاصة تهذيب الكمال (١/١٩٦)، الكاشف (١/٢٠٦)، تاريخ البخاري الكبير (٢/٣٧٢)، الجرح والتعديل (٣/١٥٨)، ميزان الاعتدال (١/٤٦١)، أسد الغابة (١/٤٥٠)، تجريد أسماء الصحابة (١/١٢١)، الإصابة (٢/٣٧)، الوافي بالوفيات (١١/٤٥١)، سير الأعلام (٧/٧٦)، الثقات (٦/٢٠١) .","vol":"12","page":303},{"text":"<span data-type=\"title\" id=toc-2869>[٥٥٥] حجّاج بن حَسّان</span>\nهو أبو محمد حجّاج بن حسّان الحنَفي. ويقال: العَيْشي والعايِشي، ويقال: التَّيْمي، من تيْم الله بن ثَعْلَبة، والكلُّ صحيح لما نذكره في فصل النسب، يُعَدّ في البصريين، تابعي.\nسمع أنس بن مالك، وعبد الله بن بُرَيْدَة وعِكْرمة.\nسمع منه يحيى بن سعيد، ويزيد بن هارون.\nالعَيْشي: بفتح العين المهملة، وسكون الياء تحتها نقطتان، وبالشين المعجمة، وكذلك العايشي.\nوبُرَيْدَة: بضم الباء الموحدة، وفتح الراء، وسكون الياء تحتها نقطتان، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥٥) تهذيب الكمال (١/٢٣٣)، تهذيب التهذيب (٢/٢٠٠)، تقريب التهذيب (١/١٥٢)، خلاصة تهذيب الكمال (١/١٩٦)، الكاشف (١/٢٠٦)، الذيل على الكاشف (رقم ٢٤٥)، تاريخ البخاري الكبير (٢/٣٧٩)، الجرح والتعديل (٩/٦٧٥)، سير الأعلام (٧/٧٧)، الثقات (٦/٢٠٤) .","vol":"12","page":303},{"text":"<span data-type=\"title\" id=toc-2870>[٥٥٦] حجّاج بن أبي عُثْمان</span>\nهو أبو عثمان حجَّاج بن أبي عُثمان، واسم أبي عثمان مَيْسرَة الكِندي الصواف.\nوقيل: إن كُنْيَته أبو الصَّلْت، واسم أبيه سالم بن شهاب، قاله البخاري. وهو بصري سمع يحيى بن أبي كثير.\nروى عنه أبو عاصم.\nميْسَرة: بفتح الميم، وسكون الياء تحتها نقطتان، وفتح السين المهملة.\n⦗٣٠٤⦘\nوالصَّلْت: بفتح الصاد المهملة، وسكون اللام، وبالتاء فوقها نقطتان.\nوكثير: ضد قليل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥٦) تاريخ ابن معين (٢/١٠١)، طبقات خليفة (٢٢٠)، تاريخ البخاري (٢/٣٧٥)، الجرح والتعديل (٣/١٦٦)، مشاهير علماء الأمصار (١٥٥)، ذكر أسماء التابعين (١/١١٥) تهذيب الكمال (٥/٤٤٣ - ٤٤٤)، سير الأعلام (٧/٧٥)، الخلاصة (١/١٩٧)، تهذيب التهذيب (٢/٢٠٣ - ٢٠٤)، شذرات الذهب (٢/١٩٨) .","vol":"12","page":303},{"text":"<span data-type=\"title\" id=toc-2871>[٥٥٧] حجّاج بن محمد</span>\nهو أبو محمد حجاج بن محمد الأَعْور المصِّيصي الهاشمي، مولى سليمان بن مجالد. أصله ترمذي.\nسمع ابن جريْج، وشعبة.\nمات سنة ست ومائتين، وقيل: سنة خمس ببغداد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥٧) تهذيب الكمال (١/١٣٤)، تهذيب التهذيب (٢/٢٠٥)، تقريب التهذيب (١/١٥٤)، خلاصة تهذيب الكمال (١/١٩٨)، الكاشف (١/٢٠٧)، تاريخ البخاري الكبير (٢/٣٨٠)، تاريخ البخاري الصغير (٢/٣٠٨)، الجرح والتعديل (٣/٧٠٨)، ميزان الاعتدال (١/٤٦٤)، لسان الميزان (٧/١٩٤)، نسيم الرياض (٢/٧٧)، رجال الصحيحين (٣٨٦)، طبقات الحفاظ (٣٩٦)، تاريخ بغداد (٨/٢٣٦)، شذرات الذهب (٢/١٥)، الوافي بالوفيات (١١/٣١٧)، سير الأعلام (٩/٤٤٧)، الثقات (٨/٢٠١) .","vol":"12","page":304},{"text":"<span data-type=\"title\" id=toc-2872>[٥٥٨] الحجَّاج بن يوسُف</span>\nهو أبو محمد بن الحجاج بن يوسف بن الحكم بن أبي عقيل بن مَسْعود بن مُعَتِّب بن عوْف بن ثقيف الثَّقَفي. عامل عبد الملك بن مروان على العراق، وخراسان، وبعده لابنه الوليد.\nمات بواسط في شوَّال، وقيل: في رمضان سنة خمس وتسعين، وعمره أربع وخمسون سنة، وقيل: ثلاث وخمسون.\nعقِيل: بفتح العين، وكسر القاف.\nومُعَتِّب: بضم الميم، وفتح العين، وكسر التاء المشددة، فوقها نقطتان، وبعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥٨) تهذيب الكمال (١/٢٣٧)، تهذيب التهذيب (٢/٢١٠)، تقريب التهذيب (١/١٥٤)، خلاصة تهذيب الكمال (١/١٩٩)، مروج الذهب (٣/٣٦٥)، تعجيل المنفعة (١٨٧)، تاريخ البخاري الكبير (٢/٣٧٣)، تاريخ ابن عساكر (٤/١٠٥)، الجرح والتعديل (١/٤٦٦)، لسان الميزان (٢/١٨٠)، البداية والنهاية (٩/١١٧)، الوافي بالوفيات (١١/٣٠٧)، شذرات الذهب (١/٦٨، ٧٩، ٨٣، ٨٦، ٨٨، ٩٠، ٩٢، ١٠٠، ١٠٦)، تاريخ الإِسلام (٣/٣٤٩)، العبر (١/١١٢)، النجوم الزاهرة (١/٢٣٠) .","vol":"12","page":304},{"text":"<span data-type=\"title\" id=toc-2873>[٥٥٩] حُجْر بن حُجْر</span>\nهو حُجر بن حجر. حديثه في الشاميين في الطبقة الأولى، من تابعيهم.\nيروي عن العِرْباض بن سارية.\nروى عنه: خالد بن مَعْدان.\nحُجْر: بضم الحاء وسكون الجيم.\nوالعِرْباض: بكسر العين المهملة، وسكون الراء، وبالباء الموحدة، وبالضاد المعجمة.\nوسارِية: بالسين المهملة، وكسر الراء، وبالياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٥٩) تهذيب الكمال (١/٢٣٦)، تهذيب التهذيب (٢/٢١٤)، تقريب التهذيب (١/١٥٥)، خلاصة تهذيب الكمال (١/٢٠٠)، الكاشف (١/٢٠٨)، ميزان الاعتدال (١/٤٦٦)، لسان الميزان (٧/١٩٤)، نسيم الرياض (٣/٣٢٣)، الوافي بالوفيات (١١/٣٢٠)، الثقات (٤/١٧٧) .","vol":"12","page":304},{"text":"<span data-type=\"title\" id=toc-2874>[٥٦٠] حُجَيَّة بن عَدي</span>\nهو حُجَية بن عَدِي الأسْدي الكوفي. من تابعي أهل الكوفة.\nروى عن علي بن أبي طالب.\nروى عنه سَلَمَةَ بن كُهَيْل.\nحُجَيَّة: بضم الحاء، وفتح الجيم، وتشديد الياء تحتها نقطتان.\nوكُهَيْل: تصغير كهل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦٠) تهذيب الكمال (١/٢٣٧)، تهذيب التهذيب (٢/٢١٦)، تقريب التهذيب (١/١٥٥)، خلاصة تهذيب الكمال (١/٢٦٨)، الكاشف (١/٢٠٩)، تاريخ البخاري الكبير (٣/١٢٩)، الجرح والتعديل (١/٤٦٦)، لسان الميزان (٧/١٩٤)، ضعفاء ابن الجوزي (١/١٩٤)، الثقات (٤/١٨٦، ١٩٢) .","vol":"12","page":304},{"text":"<span data-type=\"title\" id=toc-2875>[٥٦١] حُدَيْر بن كُرَيْب</span>\nهو أبو الزَّاهرية حُدَيْر بن كُرَيْب الشَّامي. تابعي.\nسمع عبد الله بن بُسْر، وأبا أُمَامة.\nروى عنه الأحوَص بن حَكيم، ومعاوية بن صالح.\nالزّاهِريَّة: بالزاي، وكسر الهاء، وبالراء، وتشديد الياء تحتها نقطتان.\nوحُدَيْر: بضم الحاء المهملة، وفتح الدال المهملة، وسكون الياء تحتها نقطتان.\nوكُريب: تصغير كرب بالباء الموحدة.\nوبُسْر: بضم الباء الموحدة وسكون السين المهملة.\nوالأَحْوَص: بالحاء، والصاد المهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦١) تهذيب الكمال (١/٢٣٨)، تهذيب التهذيب (٢/٢١٨)، تقريب التهذيب (١/١٥٦)، خلاصة تهذيب الكمال (١/٢٦٨)، الكاشف (١/٢١٠)، تاريخ البخاري الكبير (٣/٩٨)، تاريخ البخاري الصغير (١/٢١١)، الجرح والتعديل (٣/١٣١٣)، الحلية (٦/١٠٠)، رجال الصحيحين (٤٥٩)، الطبقات الكبرى (٧/٤٥٠)، سير الأعلام (٥/١٩٣)، الثقات (٤/١٨٣) .","vol":"12","page":305},{"text":"<span data-type=\"title\" id=toc-2876>[٥٦٢] حَرَام بن سعد</span>\nهو أبو نُعَيْم حرَام بن سَعْد بن مُحَيِّصَة الأَنْصاري الحارِثي المَدَني. وقد تقدم نسبه عند ذكر عمه حُوَيِّصة. ويقال: هو حَرام بن ساعِدَة تابعي. روى عن أبيه، والبراء بن عازب.\nروى عنه: الزُّهرِي.\nمات سنة ثلاث عشرة ومائة، وهو ابن سبعين سنة.\nحَرَام: ضد حلال.\nومُحيِّصَة وحُوَيِّصة قد تقدم ضبطهما عند ذكر حويصة في الصحابة.\nوعازب: بالزاي، والباء الموحدة، والعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦٢) تهذيب الكمال (١/٢٤١)، تهذيب التهذيب (٢/٢٢٣)، تقريب التهذيب (١/١٥٧)، خلاصة تهذيب الكمال (١/٢٠٢)، الكاشف (١/٢١١)، تاريخ البخاري الكبير (٣/١٠١)، الجرح والتعديل (٢/٢٨١، ٣/٢٥٨)، الوافي بالوفيات (١١/٣٢٣)، الثقات (٤/١٨٤) .","vol":"12","page":305},{"text":"<span data-type=\"title\" id=toc-2877>[٥٦٣] حرْب بن عُبَيْد الله</span>\nهو حَرْب بن عُبَيْد الله بن عُمَيْر الثَّقَفي. جاء حديثه في الباب الثاني من كتاب الجهاد (١) . مختلف في اسمه وحديثه.\nروى حديثه عطاء بن السَّائب، وقد اختلف عنه، فرواه سُفْيان بن عُيينَة، عن عَطاء بن حرْب عن خال له عن النبيِّ - ﷺ-. وقال أبو الأحوص: عن عطاء، عن حرب، عن جده أبي أُمَّية، عن أبيه. وقال جرير: عن عطاء، عن حرب بن هلال الثقفي، عن أبي أُمية وفيه خلاف غير هذا. إلا أن الذي جاء في رواية أبي داود عن حرب بن عبيد الله، عن جدِّه أبي أُمّية، عن أبيه هو الأشهر.\n_________\n(١) انظر الحديث رقم (١١٥٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦٣) تهذيب الكمال (١/٢٤١)، تهذيب التهذيب (٢/٢٢٥)، تقريب التهذيب (١/١٥٧)، خلاصة تهذيب الكمال (١/٢٠٢)، الكاشف (١/٢١٢)، تاريخ البخاري الكبير (٣/٦٠)، الجرح والتعديل (٣/١١٠٨)، ميزان الاعتدال (١/٤٧١)، الوافي بالوفيات (١١/٣٣١) .","vol":"12","page":305},{"text":"<span data-type=\"title\" id=toc-2878>[٥٦٤] حرْمَلَة مولى أُسَامَة</span>\nهو حرْمَلَةُ مولى أُسَامَة بن زَيْد، مولى رسول الله - ﷺ-. تابعي قليل الحديث.\nيروي عن أُسَامة. حديثه عند أهل الحجاز.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦٤) تهذيب الكمال (١/٢٤٣)، تهذيب التهذيب (٢/٢٣١)، تقريب التهذيب (١/١٥٨)، خلاصة تهذيب الكمال (١/٢٠٣)، الثقات (٤/١٧٣) الذيل على الكاشف (رقم ٢٦٢)، تاريخ البخاري الكبير (٣/٦٧)، الجرح والتعديل (٣/١٢١٧) .","vol":"12","page":306},{"text":"<span data-type=\"title\" id=toc-2879>[٥٦٥] حرْمَلَة بن يَحْيَى</span>\nهو أبو حَفْص حرْملَة بن يحيى بن عبد الله بن حرْمَلَة بن عِمْران التُّجيبي مولاهم المصري، صاحب الشافعي الإمام﵀-.\nولد سنة ست وستين ومائة، ومات سنة ثلاث وأربعين ومائتين.\nالتُّجِيبي: بضم التاء فوقها نقطتان، وكسر الجيم، وسكون الياء، وبعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦٥) تهذيب الكمال (١/٢٤٣)، تهذيب التهذيب (٢/٢٢٩)، تقريب التهذيب (١/١٥٨)، خلاصة تهذيب الكمال (١/٢٠٣)، الكاشف (١/٢١٣)، تاريخ البخاري الكبير (٣/٦٩)، الجرح والتعديل (٣/١٢٢٤)، ميزان الاعتدال (١/٤٧٢)، لسان الميزان (٧/١٩٥)، رجال الصحيحين (١٣٤)، طبقات الحفاظ (٢١٠)، الوافي بالوفيات (١١/٣٣٤)، سير الأعلام (١١/٣٨٩)، ضعفاء ابن الجوزي (١/١٩٦) .","vol":"12","page":306},{"text":"<span data-type=\"title\" id=toc-2880>[٥٦٦] حُرَيْث بن قَبِيصَة</span>\nهو حُرَيْث بن قَبِيصة. روى عن أبي هريرة.\nروى عنه الحسَن البَصْري.\nحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء، وبالثاء المثلثة.\nوقَبِيصَة: بفتح القاف، وكسر الباء الموحدة، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦٦) تهذيب الكمال (١/٢٤٤)، تهذيب التهذيب (٢/٢٣٤)، تقريب التهذيب (١/١٥٩، ٢/١٢٢)، الوافي بالوفيات (١١/٣٤٤)، الثقات (٥/٣١٩) .","vol":"12","page":306},{"text":"<span data-type=\"title\" id=toc-2881>[٥٦٧] حَرِيز بن عُثْمان</span>\nهو أبو عثمان، وقيل: أبو عوف حريز بن عثمان بن جبر بن أحمد بن أسعد الرَّحبي، حمصي تابعي.\nسمع عبد الله بن بُسْر، وكان فيه تحامل على علي بن أبي طالب كرَّم الله وجهه.\nولد سنة ثمانين، ومات سنة ثلاث وستين ومائة.\nروى عنه: يزيد بن هارون، والحكم بن نافع. أخرج عنه البخاري حديثين.\nحَرِيز: بفتح الحاء، وكسر الراء وبالزاي.\nوجبر: بفتح الجيم، وسكون الباء الموحدة.\nوالرَّحَبي: بفتح الراء، وفتح الحاء المهملة، وبالباء الموحدة.\nوبُسْر: بضم الباء الموحدة، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦٧) تهذيب الكمال (١/٢٤٥)، تهذيب التهذيب (٢/٢٣٧)، تقريب التهذيب (١/٣٥٩)، خلاصة تهذيب الكمال (١/٢٠٥)، الكاشف (١/٢١٤)، الجرح والتعديل (٣/٢٨٩)، ميزان الاعتدال (١/٤٧٥)، لسان الميزان (٧/١٩٥)، مقدمة الفتح (٣٩٦)، طبقات ابن سعد (٧/٣٣٥)، البداية والنهاية (١٠/١٤٦)، تاريخ بغداد (٨/٢٦٥)، سير الأعلام (٧/٧٩)، ضعفاء ابن الجوزي (١/١٩٧) .","vol":"12","page":306},{"text":"<span data-type=\"title\" id=toc-2882>[٥٦٨] حَزَوَّر</span>\nهو أبو غالب حَزَوَّر الباهِلي البَصْري. أعتقه عبد الرحمن بن الحَضْرَمي. وقد قيل: إنه مولى خالد بن عبد الله القَسْري.\nروى عن أبي أمامة، ولقيه بالشام. ⦗٣٠٧⦘\nروى عنه ابن عُييْنَة، وحمّاد بن زيد.\nحزوَّر: بفتح الحاء، وبالسين [المهملة] (١) وفتح الزاي، وتشديد الواو، وبعدها راء.\nوالقَسْري: بفتح القاف، وسكون السين المهملة.\n_________\n(١) زيادة ليست في الأصول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦٨) تهذيب (١٢/١٩٦ رقم ٩٠٤)، تقريب (٢/٤٦٠)، الكنى والأسماء (٢/٧٧)، معرفة الرجال (٢/ت٢٣٢) تهذيب الكمال (١٦٣٥) .","vol":"12","page":306},{"text":"<span data-type=\"title\" id=toc-2883>[٥٦٩] حَسَّان بن إبراهيم</span>\nهو أبو هِشام حسَّان بن إبراهيم العَنزِي الكرْماني. كوفي الأصل، سكن كرْمان وولي القضاء بها.\nروى عن هشام بن عرْوَة، وسعيد بن مَسْروق، ويونس بن يزيد.\nسمع منه علي ابن عبد الله.\nالعَنْزي: بفتح العين المهملة، وفتح النون، وبالزاي.\nوالكرْماني: بفتح الكاف، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٦٩) تهذيب الكمال (١/٢٤٧)، تهذيب التهذيب (٢/٢٤٥)، تقريب التهذيب (١/١٦١)، خلاصة تهذيب الكمال (١/٢٠٥)، الكاشف (١/٢١٥)، تاريخ البخاري الكبير (٣/٣٥)، الجرح والتعديل (٣/١٠٥٦)، ميزان الاعتدال (١/٤٧٧)، لسان الميزان (٧/١٩٥)، مجمع الزوائد (١٠/٢٨٢)، مقدمة الفتح (٣٩٦)، رجال الصحيحين (٣٦٢)، سير الأعلام (٩/٤٠)، تاريخ بغداد (٨/٢٦٠)، ضعفاء ابن الجوزي (١/١٩٨)، الثقات (٦/٢٢٤) .","vol":"12","page":307},{"text":"<span data-type=\"title\" id=toc-2884>[٥٧٠] حَسّان بن بِلال </span>(١)\nهو حسَّان بن بلال (١) المُزَني تابعي. رأى عمّار بن ياسر.\nروى عن رجل من أسْلم صحابي.\nروى عنه أبو قِلابة، وقتادة، وجعفر بن أبي وَحْشِيَّة. أكثر حديثه عند أهل البصرة والكوفة.\nقِلابة: بكسر القاف، وبالباء الموحدة.\nوَحْشِيَّة: بفتح الواو، وسكون الحاء المهملة، وكسر الشين المعجمة وتشديد الياء.\n_________\n(١) في م: بلال، وخ: هلال، والأول هو الصحيح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧٠) تهذيب الكمال (١/٢٤٧)، تهذيب التهذيب (٢/٢٤٦)، تقريب التهذيب (١/١٦١)، خلاصة تهذيب الكمال (١/٢٠٦)، تاريخ البخاري الكبير (٣/٣١)، الجرح والتعديل (٣/٢٣٤)، ميزان الاعتدال (١/٤٧٨)، لسان الميزان (٧/١٩٦)، مجمع الزوائد (٤/٢٢٦)، الثقات (٤/١٦٤) .","vol":"12","page":307},{"text":"<span data-type=\"title\" id=toc-2885>[٥٧١] حسَّان بن حُرَيث</span>\nهو أبو السَّوّار، وقيل: أبو مَحْذُورَة، حسَّان بن حُرَيْث العَدَوي البصْري. تابعي جليل.\nروى عن علي، وعِمْران بن حُصين.\nروى عنه: جماعة من أعلام التابعين، منهم قَتَادَة، وإسحاق بن سُوَيْد.\nالسوّار: بفتح السين المهملة، وتشديد الواو.\nومحْذُورة: بفتح الميم، وسكون الحاء المهملة، وضم الذال المعجمة.\nوحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧١) تهذيب الكمال (١/٢٤٩)، تهذيب التهذيب (٢/٢٤٨)، تقريب التهذيب (١/١٦١، ٢/٤٣٢)، تاريخ البخاري الكبير (٣/٣٠)، الجرح والتعديل (٣/١٠٢٩)، ميزان الاعتدال (١/٤٧٨)، رجال الصحيحين (٣٦٠)، طبقات ابن سعد (٧/١٥١)، الثقات (٤/١٦٢) .","vol":"12","page":307},{"text":"<span data-type=\"title\" id=toc-2886>[٥٧٢] حَسَّان بن عَطِيَّة</span>\nهو أبو بكر: حسَّان بن عطِيَّة. من ثقات الشاميين.\nروى عن نافع مولى ابن عمر، وأبي صالح الأشْعري، وسعيد بن المُسيِّب، ومحمد بن المُنْكَدِر.\nسمع منه الأوزاعي، وعبد الرحمن بن ثابت.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧٢) تهذيب الكمال (١/٢٤٩)، تهذيب التهذيب (٢/٢٥١)، تقريب التهذيب (١/١٦٢)، خلاصة تهذيب الكمال (١/٢٠٧)، الكاشف (١/٢١٧)، تاريخ البخاري الكبير (٣/٣٣)، الجرح والتعديل (٣/١٠٤٤)، ميزان الاعتدال (١/٤٧٩)، لسان الميزان (٧/١٩٦)، مقدمة الفتح (٣٩٦)، رجال الصحيحين (٣٦١)، الحلية (٦/٧٠)، الوافي بالوفيات (١١/٣٦٣)، سير الأعلام (٥/٤٦٦)، الثقات (٦/٣٢٣) .","vol":"12","page":308},{"text":"<span data-type=\"title\" id=toc-2887>[٥٧٣] الحسَن البَصْري</span>\nهو أبو سَعيد الحسن بن أبي الحسن، واسم أبي الحسن يَسَار البَصْري. من سبي ميْسان، مولى زيد بن ثابت. ولد لسنتين بقيتا من خلافة عمر بن الخطاب بالمدينة، وقدم البصرة بعد مقتل عُثمان، ورأى عثمان، وقيل: إنه لقي عليًا بالمدينة. وأما بالبصرة فإن رؤيته إياه لم تصِح لأنه كان في وادي القُرى متوجهًا نحو البصرة حين قدم علي بن أبي طالب البصرة. ويقال: لقي طلحةَ وعائشة ولم يَصِح له منهما سماع. وروى عن غيرهما من الصحابة مثل أبي بَكْرَة الثَّقَفي، وأنس بن مالك، وسمُرَة بن جُنْدب.\nروى عنه خلق كثير من التابعين وتابعيهم. وهو إمام وقته في كل فن وعلم وزهد وورع وعبادة.\nمات في رجب سنة عشر ومائة وهو الذي روى عن أُمِّه في غسل بول الغلام من كتاب الطهارة (١) .\nيَسار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\nومَيْسان: بفتح الميم، وسكون الياء تحتها نقطتان، وبالسين المهملة.\n_________\n(١) انظر الحديث رقم (٥٠٥٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧٣) تهذيب الكمال (١/٢٥٥)، تهذيب التهذيب (٢/٢٦٣)، تقريب التهذيب (١/١٦٥)، الكاشف (١/٢٢٠)، تاريخ البخاري الكبير (١/٢١٠)، الجرح والتعديل (٣/١٧٧)، ميزان الاعتدال (١/٤٨٣)، لسان الميزان (٢/١٩٩)، طبقات خليفة (١٧٢٦)، أخبار القضاة (٢/٣)، حلية الأولياء (٢/١٣١)، طبقات ابن سعد (٩/٤٩)، سير الأعلام (٤/٥٦٣)، الثقات (٤/١٢٢) .","vol":"12","page":308},{"text":"<span data-type=\"title\" id=toc-2888>[٥٧٤] الحسن بن الحَسن</span>\nهو أبو محمد الحسن بن الحسن بن علي بن أبي طالب الهاشمي. أحد أعيان بني هاشم فضلًا وخيرًا.\nروى عن أبيه.\nروى عنه: الحسن بن محمد، وإبراهيم بن الحسن.\nمات زمن الوليد بن عبد الملك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧٤) تهذيب الكمال (١/٢٥٥)، تهذيب التهذيب (٢/٢٦٣)، تقريب التهذيب (١/١٦٥)، خلاصة تهذيب الكمال (٩/٢٠)، تاريخ البخاري الصغير (١/١٩٠)، الجرح والتعديل (٣/١٧)، الثقات (٤/١٢١، ٦/١٩٥)، طبقات خليفة (٢٠٤٥)، تاريخ الإِسلام (٣/٣٥٦)، طبقات ابن سعد (٥/٥٢)، البداية والنهاية (٩/١٧٠)، سير الأعلام (٤/٤٨٣)، العبر (١/١٩٦)، تهذيب ابن عساكر (٤/١٦٥) .","vol":"12","page":308},{"text":"<span data-type=\"title\" id=toc-2889>[٥٧٥] الحَسَن بن زِياد</span>\nهو أبو علي الحسَن بن زِياد اللؤْلُؤي. أحد أصحاب أبي حنيفة الإمام.\nحدث عن أبي حنيفة.\nروى عنه محمد بن سمَاعة القاضي، ومحمد بن شُجاع، وهو كوفي نزل بغداد. قال: كتبت عن ابن جُرَيج اثني عشر ألف حديث كلُّها يحتاج إليها الفقهاء.\nمات سنة أربعين ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧٥) تاريخ ابن معين (٢/١١٤)، تاريخ خليفة (٤٦٤)، الجرح والتعديل (٣/١٥)، تاريخ بغداد (٧/٣١٤)، طبقات الفقهاء (١١٥)، سير الأعلام (٩/٥٤٣ - ٥٤٥)، شذرات الذهب (٣/٢٥) .","vol":"12","page":309},{"text":"<span data-type=\"title\" id=toc-2890>[٥٧٦] الحَسَن بن سَعْد</span>\nهو الحسن بن سعد بن مَعبد الكوفي، مولى الحسن بن علي بن أبي طالب.\nيروي عن أبيه.\nروى عنه: المسعودي، وعُتْبة بن عبد الله، وغيرهما، وهو صالح الحديث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧٦) تهذيب الكمال (١/٢٦٢)، تهذيب التهذيب (٢/٢٨٠)، تقريب التهذيب (١/١٦٦)، خلاصة تهذيب الكمال (١/٢١٣)، الكاشف (١/٢٢١)، تاريخ البخاري الكبير (٢/٢٩٥)، الجرح والتعديل (٣/٥٦)، الطبقات الكبرى (١/٣٩٤)، الثقات (٤/١٢٤) .","vol":"12","page":309},{"text":"<span data-type=\"title\" id=toc-2891>[٥٧٧] الحَسَن بن صالح</span>\nهو أبو عبد الله الحسَن بن صالح بن مُسْلم بن الثَّوري البكِيلي الهَمْداني الكوفي. صحيح الرواية اجتمع فيه إتقانٌ، وفقه، وعبادة. وهو المعروف بالحسن بن صالح بن حي.\nولد سنة مائة، ومات سنة سبع وستين ومائة.\nسمع سِماك بن حرْب.\nروى عنه مالك بن إسماعيل.\nالبَكِيلي: بفتح الباء الموحدة، وكسر الكاف، وباللام.\nوحيّ: ضد ميت، ويقال: إن حيًا لقب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧٧) تهذيب الكمال (١/٢٦٤)، تهذيب التهذيب (٢/٢٨٥)، تقريب التهذيب (١/١٦٧)، خلاصة تهذيب الكمال (١/٢١٤)، الكاشف (١/٢٢٢)، تاريخ البخاري الكبير (٢/٢٩٥)، تاريخ البخاري الصغير (٢/١٣٦)، الجرح والتعديل (٣/٦٨)، ميزان الاعتدال (١/٤٩٨)، لسان الميزان (٧/١٩٦)، الوافي بالوفيات (١٢/٥٩)، سير الأعلام (٧/٣٦١)، البداية والنهاية (١٠/١٥٠)، الثقات (٦/١٦٤) .","vol":"12","page":309},{"text":"<span data-type=\"title\" id=toc-2892>[٥٧٨] الحسن بن عُبَيْد الله</span>\nهو أبو عُرْوَة الحسن بن عُبيد الله النَّخْعِي الكوفي.\nسمع إبراهيم بن سُوَيد.\nروى عنه عبد الواحد، وعبَّاد بن العوّام.\nمات سنة تسع وثلاثين ومائة.\nعبّاد: بتشديد الباء الموحدة.\nوالعوَّام: بتشديد الواو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧٨) تهذيب الكمال (١/٢٦٦)، تهذيب التهذيب (٢/٢٩٢)، تقريب التهذيب (١/١٦٨)، خلاصة تهذيب الكمال (١/٢١٥)، الكاشف (١/٣٢٣)، تاريخ البخاري الكبير (٢/٢٩٧)، الجرح والتعديل (٣/٢٣)، سير الأعلام (٦/١٤٤)، الثقات (٦/١٦٠)، طبقات خليفة (١٦٥)، تاريخ الإِسلام (٥/٢٣٦)، مشاهير علماء الأمصار (١٦٣) .","vol":"12","page":309},{"text":"<span data-type=\"title\" id=toc-2893>[٥٧٩] الحسن بن عُمارة</span>\nهو أبو محمد الحسن بن عُمَارَة المُضَرِّب، وقيل: المُضَرِّس ⦗٣١٠⦘ الكوفي مولى بَجِيلة. كان قاضيًا ببغداد للمنصور. تكلم الناس فيه وبالغ فيه شُعْبَة.\nمات سنة ثلاث وخمسين ومائة.\nروى عن الحكم بن عُتَيْبَة. عتيبة: بضم العين، وفتح التاء فوقها نقطتان، وسكون الياء، وبعدها باء موحدة.\nوعُمارة: بضم العين. والمُضَرّب: بضم الميم، وفتح الضاد المعجمة، وتشديد الراء، وبالباء الموحدة. والمُضَرّس: مثله إلا أنه أبدل الباء سينًا مهملة.\nوبَجيلة: بفتح الباء الموحدة، وكسر الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٧٩) تهذيب الكمال (١/٢٧٤)، تهذيب التهذيب (٢/٣٠٤)، تقريب التهذيب (١/١٦٩)، خلاصة تهذيب الكمال (١/٢١٧)، الكاشف (١/٢٢٥)، تاريخ البخاري الكبير (٢/٣٠٣)، الجرح والتعديل (٣/١١٦)، ميزان الاعتدال (١/٥١٣)، لسان الميزان (٢/٤٢٩) .","vol":"12","page":309},{"text":"<span data-type=\"title\" id=toc-2894>[٥٨٠] الحسن بن محمد</span>\nهو أبو محمد الحسن بن محمد بن علي بن أبي طالب بن عبد المطلب الهاشمي المدني. وهو ابن محمد بن الحنفية، وأخو عبد الله.\nروى عن جابر، وعن أبيه، وعبيْد الله بن أبي رافع.\nسمع منه عمرو بن دينار والزُّهري.\nمات في زمن عبد الملك بن مروان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨٠) تهذيب الكمال (١/٢٧٩)، تهذيب التهذيب (٢/٣٢٠)، تقريب التهذيب (١/١٧١)، خلاصة تهذيب الكمال (١/٢٢٠)، الكاشف (١/٢٢٧)، تاريخ البخاري الكبير (٢/٣٠٣، ٣٠٥)، الجرح والتعديل (٣/١٤٤)، طبقات ابن سعد (٢/٣٨٤، ٥/٢١٥)، الوافي بالوفيات (١٢/٢١٣)، سير الأعلام (٤/١٣٠)، الثقات (٤/١٢٢) .","vol":"12","page":310},{"text":"<span data-type=\"title\" id=toc-2895>[٥٨١] الحسن بن محمد</span>\nهو الحسن بن محمد الماسرْجِسي.\nحدَّث عن أبيه عن مُسْلِم بن الحجَّاج. له ذكر في فضل مسلم (١) .\nالماسَرْجِسي: بفتح السين المهملة الأولى، وبالجيم.\n_________\n(١) ١ / ١٨٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨١) طبقات خليفة (٢٣٩)، سير الأعلام (١٦/٢٨٧- ٢٨٩) الحسين بن محمد بن أحمد الماسرجي، شذرات الذهب (٣/١٨١)، الحسن بن عيسى بن ماسرجس أبو علي النيسابوري توفي سنة أربعين ومئتين.","vol":"12","page":310},{"text":"<span data-type=\"title\" id=toc-2896>[٥٨٢] الحَسن بن واقع</span>\nهو أبو علي الحسن بن واقع السَّرَخسي الرَّمْلي. سكن الرَّملة. حديثه في الشاميين.\nسمع ضمْرة بن ربيعة. وهو كثير الحديث واسع الرواية.\nالسَّرخسي: بفتح السين المهملة الأولى، وفتح الراء، وسكون الخاء المعجمة.\nوواقع: بالواو والقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨٢) تهذيب الكمال (١/٢٨٠)، تهذيب التهذيب (٢/٣٢٤)، تقريب التهذيب (١/١٧١)، خلاصة تهذيب الكمال (١/٢٢٩)، الكاشف (١/٢٢٨)، تاريخ البخاري الكبير (٢/٣٠٧)، الجرح والتعديل (٣/١٧٢)، الثقات (٨/١٧١) .","vol":"12","page":310},{"text":"<span data-type=\"title\" id=toc-2897>[٥٨٣] الحُسين بن الحارِث</span>\nهو أبو القاسم الحُسَيْن بن الحارِث الجَدَلي. تابعي مشهور. ⦗٣١١⦘\nسمع الحارِث بن حاطِب، وابن عمر، والنُّعْمان بن بَشِير.\nروى عنه: أبو مالك الأَشْجَعِي، وحجّاج بن أرْطأة. يُعَد في الكوفيين.\nالجَدَلي: بفتح الجيم، وفتح الدال المهملة.\nوحاطب: بالحاء، والطاء المهملتين، وبالباء الموحدة.\nوبَشير: بفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨٣) تهذيب الكمال (١/٢٨٢)، تهذيب التهذيب (٢/٣٣٣)، تقريب التهذيب (١/١٧٤)، خلاصة تهذيب الكمال (١/٢٢٤)، الكاشف (١/٢٢٩)، تاريخ البخاري الكبير (٢/٣٨٢)، الجرح والتعديل (٣/٢٢٢)، الثقات (٤/١٥٥)، طبقات ابن سعد (٣/٥١، ٤٦١) .","vol":"12","page":310},{"text":"<span data-type=\"title\" id=toc-2898>[٥٨٤] الحُسَيُن بن ذَكْوان</span>\nهو الحُسَيْن بن ذَكْوان المَعَلِّم المُكْتِب العَوْذِي البَصْري.\nسمع عبد الله بن بُرَيْدَة، ويحيى بن أبي كَثير.\nسمع منه: شُعْبَة، وعبد الوارث، وابن المبارك.\nذَكْوان: بفتح الذال المعجمة، وسكون الكاف.\nوالمُكْتِب: بضم الميم، وسكون الكاف، وكسر التاء فوقها نقطتان، وبالباء الموحدة.\nوالعَوْذِي: بفتح العين المهملة، وسكون الواو، وكسر الذال المعجمة.\nوبُرَيْدَة: بضم الباء الموحدة، وفتح الراء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨٤) تهذيب الكمال (١/٢٨٤)، تهذيب التهذيب (٢/٣٣٨)، تقريب التهذيب (١/١٧٥، ١٧٦)، خلاصة تهذيب الكمال (١/٢٣٢، ٢٣٦)، الكاشف (١/٢٣٠)، تاريخ البخاري الكبير (٢/٣٨٧)، الجرح والتعديل (٣/٢٣٣)، ميزان الاعتدال (١/٥٣٤)، لسان الميزان (٧/١٩٨)، تاريخ خليفة (٤٢٤)، طبقات خليفة (٢٢٠)، مشاهير علماء الأمصار (١٥٤)، طبقات ابن سعد (٧/٣١)، مقدمة الفتح (٣٩٨)، الوافي بالوفيات (١٢/٣٦٦)، سير الأعلام (٦/٣٤٥)، الثقات (٦/٢٠٦) .","vol":"12","page":311},{"text":"<span data-type=\"title\" id=toc-2899>[٥٨٥] الحُسَيْن بن عبد الله</span>\nهو الحسين بن عبد الله بن عبيد الله بن عبّاس الهَاشِمي.\nسمع كُرَيْبًا، وعِكْرِمة.\nروى عنه هشام بن عروَة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨٥) تهذيب الكمال (١/٢٨٥)، تهذيب التهذيب (٢/٣٤١)، الكاشف (١/٢٣١)، تاريخ البخاري الكبير (٣/٣٨٨)، تاريخ البخاري الصغير (٢/٥٤)، الجرح والتعديل (٣/٢٥٨)، ميزان الاعتدال (١/٥٣٧)، لسان الميزان (٧/١٩٨)، طبقات ابن سعد (٥/٢٤٣، ٣١٥، ٧/٣٦٤) .","vol":"12","page":311},{"text":"<span data-type=\"title\" id=toc-2900>[٥٨٦] الحُسَيْن بن عبد الرحمن</span>\nهو الحُسين بن عبد الرحمن الأشْجَعي. تابعي قليل الحديث.\nروى عن سعْدِ بن أبي وقاص. قال البخاري: قال بعضهم: عبد الرحمن بن حسين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨٦) تهذيب الكمال (١/٢٨٥)، تهذيب التهذيب (٢/٣٤٣)، تقريب التهذيب (١/١٧٦)، خلاصة تهذيب الكمال (١/٢٢٧)، الكاشف (١/٢٣١)، تاريخ البخاري الكبير (٢/٣٨١)، الجرح والتعديل (٣/٢٦٣)، لسان الميزان (٧/١٩٨)، الثقات (٤/١٥٦) .","vol":"12","page":311},{"text":"<span data-type=\"title\" id=toc-2901>[٥٨٧] الحُسَيْن بن علي</span>\nهو أبو عبد الله الحُسَيْن بن علي الأَسْود العِجلي الكوفي.\nروى عن أبي أُسامة حماد بن أسامة.\nروى عنه الترِّمِذي أبو عيسى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨٧) تهذيب الكمال (١/٢٨٥)، تهذيب التهذيب (٢/٣٤٣)، خلاصة تهذيب الكمال (١/٢٢٧)، الكاشف (١/٢٣٢)، الجرح والتعديل (٣/٢٥٦)، ميزان الاعتدال (١/٥٤٣)، لسان الميزان (٧/١٩٨)، ضعفاء ابن الجوزي (١/٢١٥)، الثقات (٨/١٩٠) .","vol":"12","page":311},{"text":"<span data-type=\"title\" id=toc-2902>[٥٨٨] الحسين بن علي</span>\nهو أبو عبد الله الحسين بن علي بن حامد الفقيه الحنبلي. له ذكر فيمن كان من الأئمة على رأس المائة الرابعة (١) .\n_________\n(١) ١١ / ٣٢٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨٨) تاريخ بغداد (٧/٣٠٣)، وطبقات أبي يعلى (١/١٧١)، شذرات الذهب (٥/١٧) الحسن بن حامد ابن علي، ووفاته عندهم سنة ثلاث وأربع مئة ولعله الذي أراده المؤلف، وتحريف في النسخ الحسن إلى الحسين مع تقديم وتأخير اسمه. قاله الأرناؤوط.","vol":"12","page":311},{"text":"<span data-type=\"title\" id=toc-2903>[٥٨٩] الحسين بن مَسْعود</span>\nهو الإمام أبو محمد الحُسَيْن بن مَسْعود البغوي الفقيه الشافعي. صاحب كتاب «المصابيح» و«شرح السُّنَّة» وكتاب «التهذيب» في الفقه. له من التصانيف الحِسان ما يشهد له بعلو المنزلة.\nمات بعد المائة الخامسة في سنة ست عشرة وخمسمائة (١) .\nالبغَوي: بفتح الباء الموحدة، وفتح الغين المعجمة، وكسر الواو.\n_________\n(١) في م، خ بياض بمقدار سطر وليس في الكلام سقط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٨٩) وفيات الأعيان (٢/١٣٦ - ١٣٧)، المختصر في أخبار البشر (٢/٢٤٠)، تذكرة الحفاظ (١٢٥٧ - ١٢٥٩)، سير الأعلام (١٩/٤٣٩ - ٤٤٣)، الوافي (١٣/٢٦) .","vol":"12","page":312},{"text":"<span data-type=\"title\" id=toc-2904>[٥٩٠] حَشْرَج النَّخَعي</span>\nهو حَشْرَج بن زياد النَّخعي.\nيروي عن جدَّته أمِّ أبيه.\nروى عنه: رافع بن سَلَمَة. قليل الحديث وفي إسناد حديثه نظر.\nحشْرَج: بفتح الحاء المهملة، وسكون الشين المعجمة، وفتح الراء، والجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩٠) تهذيب التهذيب (٢/٣٧٧)، تقريب التهذيب (١/١٨١)، خلاصة تهذيب الكمال (١/٢٢٣)، الكاشف (١/٢٣٦)، تاريخ البخاري الكبير (٣/١١٨)، الجرح والتعديل (٣/١٣١٨)، ميزان الاعتدال (١/٥٥١)، لسان الميزان (٧/٩٩١) .","vol":"12","page":312},{"text":"<span data-type=\"title\" id=toc-2905>[٥٩١] حُصَيْن بن جُنْدُب</span>\nهو أبو ظَبْيان حُصَيْن بن جُنْدب بن عَمْرو بن الحارث بن وَحْشي بن مالك بن رَبيعة الجَنبي المَذْحِجي. من أهل الكوفة، تابعي مشهور الحديث.\nسمع عليًا، وعمارًا، وأسامة بن زيد.\nروى عنه ابنه قابُوس، والأعمش.\nمات بالكوفة سنة تسعين.\nظبْيان: قال عبد الغني وابن ماكولا: هو بكسر الظاء المعجمة، وقال الحازمي: أكثر أصحاب الحديث واللغة يقولونه بفتح الظاء وسكون الباء الموحدة، وبالياء، والنون.\nوالجَنْبي: بفتح الجيم وسكون النون، وكسر الباء الموحدة.\nوالمَذْحجي: بفتح الميم، وسكون الذال المعجمة، وكسر الحاء المهملة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩١) تهذيب الكمال (١/٢٩٧)، تهذيب التهذيب (٢/٣٨٩)، تقريب التهذيب (١/١٨٢)، خلاصة تهذيب الكمال (١/٢٣٣)، الكاشف (١/٢٣٦)، تاريخ البخاري الكبير (٣/٣)، تاريخ البخاري الصغير (١/٢٠٨)، الجرح والتعديل (٣/٨٢٤)، أسد الغابة (٢/٢٤)، تجريد أسماء الصحابة (١/١٣١)، الإصابة (٢/٨٣)، الثقات (١/١٥٨)، شذرات الذهب (١/٧٣)، سير الأعلام (٤/٣٦٢)، الثقات (٤/١٥٦) .","vol":"12","page":312},{"text":"<span data-type=\"title\" id=toc-2906>[٥٩٢] حُصَيْن بن سَبْرة</span>\nهو حُصَيْن بن سَبْرَة: بفتح السين المهملة، وسكون الباء الموحدة. تابعي.\nسمع عمر بن الخطاب. ⦗٣١٣⦘\nروى عنه: إبراهيم التيمي. له ذكر في فضل أهل البيت في حديث زيد بن أرقم (١) .\n_________\n(١) انظر الحديث رقم (٦٧٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩٢) التاريخ الكبير (٣/٥)، الجرح والتعديل (٣/١٩٢) .","vol":"12","page":312},{"text":"<span data-type=\"title\" id=toc-2907>[٥٩٣] حُصَيْن بن وَلد سعْد</span>\nهو حُصَيْن بن عبد الرحمن بن عَمْرو بن سعْد بن مُعاذ الأشْهَلي الأنصاري. من أهل المدينة.\nروى عن محمود بن عمْرو، ومحمود بن لَبِيد.\nروى عنه ابنه محمد. إسناد حديثه منقطع.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩٣) تهذيب الكمال (١/٢٩٨)، تهذيب التهذيب (٢/٣٨٠)، تقريب التهذيب (١/١٨٢)، خلاصة تهذيب الكمال (١/٢٣٣)، الكاشف (١/٢٣٧)، تاريخ البخاري الكبير (٣/٨)، الجرح والتعديل (٣/٨٣٩)، لسان الميزان (٧/١٩٩)، الوافي بالوفيات (ج١٣رقم ٨٨ ص٩٢)، سير الأعلام (٥/٤٢٤) .","vol":"12","page":313},{"text":"<span data-type=\"title\" id=toc-2908>[٥٩٤] حُصَيْن بن عبد الرحمن</span>\nهو أبو الهذيل حُصين بن عبد الرحمن السّلمي الكوفي والد فضالة.\nسمع عُمارَه بن رُوَيْبَة، وزيد بن وَهْب، والشّعبي، وابن جَبير.\nروى عنه الثوري، وشعبة، وأبو عوانة.\nمات سنة ست وثلاثين ومائة وله ثلاث وتسعون سنة.\nعُمارة: بضم العين المهملة.\nورُوَيْبَة: بضم الراء وفتح الواو، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nوعَوانه: بفتح العين المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩٤) تهذيب الكمال (١/٢٩٨)، تهذيب التهذيب (٢/٣٨١)، تقريب التهذيب (١/١٨٢)، خلاصة تهذيب الكمال (١/٢٣٤)، الكاشف (١/٢٣٧)، تاريخ البخاري الكبير (٣/٧)، تاريخ البخاري الصغير (٢/٢١٧)، الجرح والتعديل (٣/٨٣٧)، ميزان الاعتدال (١/٥٥١)، لسان الميزان (٧/١٩٩)، الوافي بالوفيات (ج١٣ رقم ٨٦ ص٩٢)، طبقات ابن سعد (٦/٢٣٦)، مقدمة الفتح (٣٩٨)، سير الأعلام (٥/٤٢٢) والحاشية.","vol":"12","page":313},{"text":"<span data-type=\"title\" id=toc-2909>[٥٩٥] حُصَيْن بن محمد</span>\nهو حُصَيْن بن محمد السَّالمي الأَنْصاري. أحد بني سالم بن غَنْم بن عوْف بن الخزْرَج. من ثقات تابعي أهل المدينة.\nروى عن عِتبان بن مالك.\nروى عنه الزُّهري.\nعِتْبان: بكسر العين، وسكون التاء فوقها نقطتان، والباء الموحدة، والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩٥) تهذيب الكمال (١/٢٩٩)، تهذيب التهذيب (٢/٣٩٠)، تقريب التهذيب (١/١٨٣)، الكاشف (١/٢٣٨)، تاريخ البخاري الكبير (٣/٧)، الجرح والتعديل (٣/٨٥٠)، ميزان الاعتدال (١/٥٥٤)، لسان الميزان (٧/١٩٩)، الوافي بالوفيات (ج١٣، رقم ٨٩ ص٩٣)، الثقات (٤/١٥٩) .","vol":"12","page":313},{"text":"<span data-type=\"title\" id=toc-2910>[٥٩٦] حُصَيْن بن نُمَيْر</span>\nهو أبو مِحْصن حُصَيْن بن نُمَيْر الواسِطي. وقيل: هو كوفي الأصل مولى لهمدان، نزل البصرة، وكان ضريرًا.\nسمع حُصين بن عبد الرحمن، والفضل بن عطية. ⦗٣١٤⦘\nسمع منه علي بن عبد الله، ومُسَدَّد.\nنُمَير: بضم النون، وفتح الميم.\nومِحْصَن: بكسر الميم، وسكون الحاء المهملة، وفتح الصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩٦) تهذيب الكمال (١/٣٠٠)، تهذيب التهذيب (٢/٣٩١)، تقريب التهذيب (١/١٨٤)، خلاصة تهذيب الكمال (١/٢٣٦)، الكاشف (١/٢٣٨)، تاريخ البخاري الكبير (٣/١٠)، الجرح والتعديل (٣/٨٥٩)، ميزان الاعتدال (١/٥٥٤)، لسان الميزان (٧/٢٠٠)، مقدمة الفتح (٣٩٨)، الوافي بالوفيات (ج١٣، رقم ٨٧ ص ٩٢)، الثقات (٨/٣٠٨) .","vol":"12","page":313},{"text":"<span data-type=\"title\" id=toc-2911>[٥٩٧] حُضَيْن بن المُنْذِر</span>\nهو أبو ساسان، ويقال: أبو محمد حُضَيْن بن المُنْذِر بن الحارث بن وَعْلَة بن مُجالد بن يَثْرِبي بن زَبَّان بن الحارث بن مالك بن شَيْبان بن ذُهْل. أحد بني رَقاش الذُّهَلي الرَّقاشي البصري. من سادات قومه ومن كبار التابعين.\nسمع عثمان وعليًا، وجماعة، حديثه عند أهل البصرة.\nروى عنه عبد الله بن الداناج، والحسن البصري، وعلي بن سُوَيْد. وهو شاعرٌ فارس.\nمات سنة تسع وتسعين.\nحضيْن: بضم الحاء [المهملة] (١)، وفتح الضاد المعجمة، وسكون الياء، وبالنون.\nوساسان: بسينين مهملتين.\nووَعْلَة: بفتح الواو، وسكون العين المهملة، وفتح اللام.\nومُجالد: بضم الميم، وبالجيم.\nويَثْرِبي: بفتح الياء تحتها نقطتان، وسكون الثاء المثلثة، وبالراء، وبالباء الموحدة.\nوزَبّان: بفتح الزاي، وتشديد الباء الموحدة، والنون.\nورَقاش: بفتح الراء، وتخفيف القاف، وبالشين المعجمة.\nوالداناج: بالدال المهملة، وبالنون والجيم.\n_________\n(١) زيادة ليست في الأصول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩٧) تهذيب الكمال (١/٣٠١)، تهذيب التهذيب (٢/٣٩٥)، تقريب التهذيب (١/١٨٥)، خلاصة تهذيب الكمال (١/٢٩٦)، الكاشف (١/٢٣٩)، تاريخ البخاري الكبير (٣/١٢٨)، الجرح والتعديل (٣/١٣٨٥)، الوافي بالوفيات (ج١٣، رقم ٩١ ص ١٩٤)، الثقات (٤/١٩١) .","vol":"12","page":314},{"text":"<span data-type=\"title\" id=toc-2912>[٥٩٨] حِطَّان بن خُفاف</span>\nهو أبو الجُوَيْرَية حِطان بن خفاف الجرْمي من جرْم بن زَبّان. تابعي.\nسمع ابن عبّاس ومعْن بن يزيد.\nروى عنه ابن عيينة، وأبو عوانة، وعاصم بن كُلَيْب.\nالجوَيْرية: تصغير جارية بالجيم والياء تحتها نقطتان. وحِطان: بكسر الحاء، وتشديد الطاء المهملة، وبالنون.\nوخُفاف: بضم الخاء المعجمة، وتخفيف الفاء الأولى. ⦗٣١٥⦘\nوجَرْم: بفتح الجيم، وسكون الراء.\nوزَبَّان: بفتح الزاي، وتشديد الباء الموحدة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩٨) تهذيب الكمال (١/٣٠١)، تهذيب التهذيب (٢/٣٩٦)، تقريب التهذيب (١/١٨٥)، خلاصة تهذيب الكمال (١/٢٣٧)، الكاشف (١/٢٣٩)، تاريخ البخاري الكبير (٣/١١٨)، طبقات ابن سعد (٦/٣٢٢)، الثقات (٤/١٨٩) .","vol":"12","page":314},{"text":"<span data-type=\"title\" id=toc-2913>[٥٩٩] حِطّان بن عبد الله</span>\nهو حطّان بن عبد الله الرَّقاشي. تابعي جليل القدر، بصري أزدي.\nروى عن علي، وأبي موسى، وجماعة من الصحابة.\nسمع منه الحسن، ويونس وابن جُبيْر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٥٩٩) تهذيب الكمال (١/٣٠١)، تهذيب التهذيب (٢/٣٩٦)، تقريب التهذيب (١/١٨٥)، خلاصة تهذيب الكمال (١/٢٣٧)، الكاشف (١/٢٣٩)، تاريخ البخاري الكبير (٣/١١٨)، الجرح والتعديل (٣/١٣٥٤)، الوافي بالوفيات (ج١٣ رقم ٩٣ ص٩٥)، الثقات (٤/١٨٩) .","vol":"12","page":315},{"text":"<span data-type=\"title\" id=toc-2914>[٦٠٠] حُطَيم</span>\nهو حُطَيْم: بضم الحاء، وفتح الطاء المهملة، وسكون الياء. شيخ. كان يجالس أنس بن مالك. حديثه في التكبير ورفع اليدين في الصَّلاة في حديث عبد الرحمن بن الأصم (١) .\n_________\n(١) انظر الحديث رقم (٣٣٩٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠٠) المؤتلف والمختلف للدارقطني (٢/٩٢٢)، الإكمال (٣/١٦٨)، المشتبه للذهبي (١/٢٦٧)، تبصير المنتبه (٢/٥٣٤) .","vol":"12","page":315},{"text":"<span data-type=\"title\" id=toc-2915>[٦٠١] حَفْص بن عاصم</span>\nهو حفص بن عاصم بن عمر بن الخطَّاب القُرَشي العدوي. من جلّة التَّابعين، ثقة مجمع عليه، كثير الحديث.\nسمع ابن عمر.\nروى عنه القاسم بن محمد، وسالم بن عبد الله، وغيرهما.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠١) تهذيب الكمال (١/٣٠٢)، تهذيب التهذيب (٢/٤٠٢)، تقريب التهذيب (١/١٨٦)، خلاصة تهذيب الكمال (١/٢٣٨)، الكاشف (١/٢٤٠)، تاريخ البخاري الكبير (٢/٣٥٩)، الجرح والتعديل (٣/٧٥٣)، البداية والنهاية (٩/٩٣)، الوافي بالوفيات (ج١٣، رقم ٩٥ ص٩٧)، سير الأعلام (٤/١٩٦) والحاشية، الثقات (٤/١٥٢) .","vol":"12","page":315},{"text":"<span data-type=\"title\" id=toc-2916>[٦٠٢] حفص بن عبيد الله</span>\nهو حفص بن عُبَيد الله بن أنس بن مالك الأنصاري. وقال بعضهم: عُبيد الله بن حفص، ولا يصح، تابعي مشهور.\nروى عن جده أنس بن مالك، وعن جابر، وقيل: إنه سمع أبا هريرة.\nوروى عنه: يحيى بن سعيد الأنصاري، ويحيى بن أبي كثير.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠٢) تهذيب الكمال (١/٣٠٣)، تهذيب التهذيب (٢/٤٠٥)، تقريب التهذيب (١/١٨٦)، خلاصة تهذيب الكمال (١/٢٣٨)، الكاشف (١/٢٤١)، تاريخ البخاري الكبير (٢/٣٦٠)، الجرح والتعديل (٣/٧٥٤)، الثقات (٤/١٥١) .","vol":"12","page":315},{"text":"<span data-type=\"title\" id=toc-2917>[٦٠٣] حَفْص بن غياث</span>\nهو أبو عمرو حَفْص بن غِياث بن طلْق بن مُعَاوية بن مالك بن الحارث من بني مالك بن النّخع النّخعي الكوفي.\nسمع هشام بن عروة، وإسماعيل بن أبي خالد، وأبا إسحاق الشّيباني، وسليمان الأعمش، والثوري.\nروى عنه ابنه عمر، والفضل بن دُكين وعفّان بن مسلم، وأحمد بن حنبل ⦗٣١٦⦘ ويحيى بن معين، وعلي بن المديني، وُلِّي القضاء ببغداد وحَدَّث بها ثم عزل، وولي قضاء الكوفة. كثير الحديث ثقة حافظ ثبت فقيه.\nولد سنة سبع عشرة ومائة، ومات سنة خمس أو ست وتسعين ومائة.\nغِيَاث: بكسر الغين المعجمة، وتخفيف الياء تحتها نقطتان، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠٣) تهذيب الكمال (١/٣٠٦)، تهذيب التهذيب (٢/٤١٥)، تقريب التهذيب (١/١٨٩)، خلاصة تهذيب الكمال (١/٢٤١)، الكاشف (١/٢٤٣)، تاريخ البخاري الصغير (٢/٢٧٨)، الجرح والتعديل (٣/٨٠٣)، ميزان الاعتدال (١/٥٦٧)، لسان الميزان (٧/٢٠١)، البداية والنهاية (١٠/٢٣٨)، نسيم الرياض (٤/٤٧٨)، مقدمة الفتح (٣٩٨)، الوافي بالوفيات (ج١٣، رقم ٩٨ ص ٩٨)، تاريخ بغداد (٨/١٨٨)، سير الأعلام (٩/٢٢)، الثقات (٦/٢٠٠) .","vol":"12","page":315},{"text":"<span data-type=\"title\" id=toc-2918>[٦٠٤] الحَكم بن أيوب</span>\nهو الحكم بن أيوب في حديث هشام بن زيد بن أنس في كتاب اللهو (١)، وكان أميرًا على البصرة من قبل الحجّاج بن يوسف.\n_________\n(١) انظر الحديث رقم (٨٤١٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠٤) التاريخ الكبير (٢/٣٣٦)، الجرح والتعديل (٣/١١٤)، مختصر ابن منظور (٧/٢١٤- ٢١٧) .","vol":"12","page":316},{"text":"<span data-type=\"title\" id=toc-2919>[٦٠٥] الحَكَم بن عبد الله</span>\nهو الحَكَم بن عبد الله بن إسحاق بن الأعرج البصري الثقفي. تابعي مشهور.\nسمع عِمْران بن حصين، وابن عبَّاس، وأبا هريرة.\nروى عنه خالد الحذَّاء، وحاجب بن عمرو، ويونس بن عُبيد البصري.\nالحذاء: بفتح الحاء المهملة وتشديد الذال المعجمة وبالمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠٥) تهذيب الكمال (١/٣١١)، تهذيب التهذيب (٢/٤٢٨)، تقريب التهذيب (١/١٩١)، خلاصة تهذيب الكمال (١/٢٤٤)، الكاشف (١/٢٤٥)، تاريخ البخاري الكبير (٢/٣٣٢)، الجرح والتعديل (٣/٥٥٧)، ميزان الاعتدال (١/٥٧٦)، لسان الميزان (٧/٢٠٢)، الثقات (٤/١٤٤) .","vol":"12","page":316},{"text":"<span data-type=\"title\" id=toc-2920>[٦٠٦] الحَكَم بن فَرُوخ</span>\nهو أبو بَكَّار الحكم بن فروخ الغزال البصري.\nسمع عِكْرمة، وأبا المليح.\nروى عنه: يحيى القطان، ومحمد بن سَواء. حديثه في البصريين.\nبَكّار: بفتح الباء الموحدة، وتشديد الكاف وبالراء.\nوفروخ: بفتح الفاء وضم الراء، وبالخاء المعجمة.\nوالغزّال: بفتح الغين المعجمة، وتشديد الزاي.\nوسواء: بفتح السين المهملة، وتخفيف الواو وبالمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠٦) تهذيب الكمال (١/٣١٣)، تهذيب التهذيب (٢/٤٣٧)، تقريب التهذيب (١/١٩٢)، خلاصة تهذيب الكمال (١/٢٤٦)، الكاشف (١/٤٢٧)، الثقات (٦/١٨٧)، تاريخ البخاري الكبير (٢/٣٣٨)، الجرح والتعديل (٣/٥٧٢) .","vol":"12","page":316},{"text":"<span data-type=\"title\" id=toc-2921>[٦٠٧] الحَكَم بن مِيْنَا</span>\nهو الحَكم بن مينا مولى أبي عامر الرَّاهب، وأخو سعيد بن مينا من مشاهير التابعين. رأى بلال بن أبي رباح بدمشق وروى عن المسور بن مخرَمة، وزيد بن حارثة.\nروى عنه ابنه.\nمِينا: بكسر الميم، وسكون الياء تحتها نقطتان، وبالنون، والقصر والمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠٧) تهذيب الكمال (١/٣١٤)، تهذيب التهذيب (٢/٤٤٠)، تقريب التهذيب (١/١٩٣)، خلاصة تهذيب الكمال (١/٢٤٦)، الكاشف (١/٢٤٧)، تاريخ البخاري الكبير (٢/٣٤٣)، الجرح والتعديل (٣/٥٧٨)، الثقات (٤/١٤٥)، أسد الغابة (٢/٤٢)، تجريد أسماء الصحابة (١/١٣٦)، الإصابة (٢/١١٠) .","vol":"12","page":316},{"text":"<span data-type=\"title\" id=toc-2922>[٦٠٨] الحَكَم بن نَافِع</span>\nهو أبو اليَمان الحكَم بن نَافع البهرَاني الحِمْصَي، ويقال: إنه مولى امرأة من بهراء يقال لها: أم سَلَمَة.\nروى عن شعيب بن أبي حمزة، وصفوان بن عمر.\nروى عنه البخاري وغيره.\nولد سنة ثمان وثلاثين ومائة ومات سنة إحدى وعشرين ومائتين، وقيل: سنة اثنتين وعشرين.\nاليمان: بفتح الياء تحتها نقطتان، وتخفيف الميم.\nوالبَهْرَاني: بفتح الباء الموحدة، وسكون الهاء، وبالراء وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠٨) تهذيب الكمال (١/٣١٥)، تهذيب التهذيب (٢/٤٤١)، تقريب التهذيب (١/١٩٣)، خلاصة تهذيب الكمال (١/٢٤٧)، الكاشف (١/٢٤٧)، تاريخ البخاري الكبير (٢/٣٤٤)، تاريخ البخاري الصغير (٢/٣٤٦)، الجرح والتعديل (٣/٥٨٦)، ميزان الاعتدال (١/٥٨١، ٥٨٨)، لسان الميزان (٧/٢٠٢)، الثقات (٨/١٩٤)، شذرات الذهب (٢/٥٠)، الوافي بالوفيات (ج١٣، رقم ١٣٥، ص ١١٤)، مقدمة الفتح (٣٩٩)، طبقات الحفاظ (١٦٨) .","vol":"12","page":317},{"text":"<span data-type=\"title\" id=toc-2923>[٦٠٩] حكيم بن أفلح</span>\nهو الحكيم بن أفلح [المدني.\nروى عن عائشة ...\nروى عنه: جعفر بن عبد الله والد عبد الحميد] (١) .\n_________\n(١) بياض في م وخ مقداره سطر وما بين حاصرتين من كتب الرجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٠٩) تهذيب الكمال (١/٣١٦)، تهذيب التهذيب (٢/٤٤٤)، تقريب التهذيب (١/١٩٣)، خلاصة تهذيب الكمال (١/٢٤٧)، الكاشف (١/٢٤٨)، الجرح والتعديل (٣/٨٧٠)، ميزان الاعتدال (١/٥٨٣)، لسان الميزان (٧/٢٠٢) .","vol":"12","page":317},{"text":"<span data-type=\"title\" id=toc-2924>[٦١٠] حَكيم بن معاوية</span>\nهو حكِيم بن مَعَاوية بن حَيْدَة القشيري من قُشير بن كعب. أعرابي حسن الحديث.\nروى عن أبيه.\nسمع منه: ابنه بَهْز والجُرَيْري.\nحَيْدَة: بفتح الحاء المهملة وسكون الياء تحتها نقطتان وبالدال المهملة.\nوقُشيري: بضم القاف، وفتح الشين المعجمة.\nوبَهْز: بفتح الباء الموحدة، وسكون الهاء وبالزاي.\nوالجُرَيري: بضم الجيم، وفتح الراء الأولى، وسكون الياء الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١٠) تهذيب الكمال (١/٣٢١)، تهذيب التهذيب (٢/٤٥١)، تقريب التهذيب (١/١٩٤)، خلاصة تهذيب الكمال (١/٢٤٩)، الكاشف (١/٢٤٩)، تاريخ البخاري الكبير (٣/١٢)، الجرح والتعديل (٣/٣٠٩)، الثقات (٤/١٦١)، نقعة الصديان (ت٤١) .","vol":"12","page":317},{"text":"<span data-type=\"title\" id=toc-2925>[٦١١] حماد بن أُسامة</span>\nهو أبو أُسامة حمّاد بن أسامة بن زيد الكوفي، مولى بني هاشم، ويقال: مولى زيد بن علي. كثير الحديث، واسع الرواية، متفق على إتقانه وثقته.\nروى عن إسماعيل بن أبي خالد، والأعمش، وعبيد الله بن عمر، وهشام بن عُرْوَة. ⦗٣١٨⦘\nروى عنه أحمد بن حنبل، وعلي بن المديني، وإسحاق بن راهَوَيْه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١١) تهذيب الكمال (١/٣٢٢)، تهذيب التهذيب (٣/٢)، تقريب التهذيب (١/١٩٥)، خلاصة تهذيب الكمال (١/٢٥٠)، الكاشف (١/٢٥٠)، تاريخ البخاري الكبير (٣/٢٨)، تاريخ البخاري الصغير (٢/٢٩٤)، الجرح والتعديل (٣/٦٠٠)، ميزان الاعتدال (١/٥٨٨)، لسان الميزان (٧/٢٠٣)، رجال الصحيحين (رقم ٤)، نسيم الرياض (٤/٢٤٨)، طبقات الحفاظ (١٣٤)، مقدمة الفتح (٣٩٩)، البداية والنهاية (١٠/٢٤٨)، طبقات ابن سعد (٦/٣٨١، ٣٩٤)، سير الأعلام (٩/٢٧٧) والحاشية، الثقات (٦/٢٢٢) .","vol":"12","page":317},{"text":"<span data-type=\"title\" id=toc-2926>[٦١٢] حَمَّاد بن زيد</span>\nهو أبو إسماعيل حمّاد بن زيد بن دِرْهَم الجَهْضَمي الأزْدي، مولى آل جرير بن حازم البصري. أحد الأعلام الأثبات، وكان جدّه دِرْهَم من سبي سِجِسْتان.\nروى عن ثابت البُناني، وأيوب، وعمرو بن دينار.\nروى عنه ابن المبارك، ويحيى بن سعيد، وابن مهْدي.\nولد في زمن سليمان بن عبد الملك، وقيل: في زمن عمر بن عبد العزيز. ومات سنة تسع وسبعين ومائة وكان ضريرًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١٢) تهذيب الكمال (١/٣٢٤)، تهذيب التهذيب (٣/٩)، تقريب التهذيب (١/١٩٧)، خلاصة تهذيب الكمال (١/٢٥١)، الكاشف (١/٢٥١)، الجرح والتعديل (٣/٦١٧)، تاريخ البخاري الكبير (٣/٢٥) تاريخ البخاري الصغير (٢/٢١٨)، الثقات (٦/٢١٧)، طبقات ابن سعد (ج٩ /٥٣)، الحلية (ج٦ ص ٥٧)، البداية والنهاية (١٠/١٧٤)، سير الأعلام (٧/٤٥٦) .","vol":"12","page":318},{"text":"<span data-type=\"title\" id=toc-2927>[٦١٣] حمَّاد بن سَلَمة</span>\nهو أبو سلمة حماد بن سلمة بن دينار الربعي، مولى ربيعة بن مالك، ويقال مولى تميم، وهو ابن أخت حُمَيد الطويل، من أعلام البصريين وأئمتهم، كثير الحديث، واسع الرواية، مشهور بالسُّنة والعِبَادَة.\nمات سنة سبع وستين ومائة.\nسمع ثابتًا، وحُمَيد الطويل، وقتادة.\nروى عنه يحيى بن سعيد، وابن المبارك، ووكيع.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١٣) تهذيب الكمال (١/٣٢٥)، تهذيب التهذيب (٣/١١)، تقريب التهذيب (١/١٩٧)، خلاصة تهذيب الكمال (١/٢٥٢)، الكاشف (١/٢٥١)، تاريخ البخاري الكبير (٣/٢٢)، لسان الميزان (٧/٢٠٣)، الثقات (٦/٢١٦)، طبقات ابن سعد (٩/٥٣)، مقدمة الفتح (٣٩٩)، البداية والنهاية (١٠/١٥٠)، الحلية (٦/٢٤٩)، الثقات (٦/٢١٦)، الوافي بالوفيات (ج١٣، ص ١٤٥ رقم ١٥٣) مجمع (٢/١٢٧) .","vol":"12","page":318},{"text":"<span data-type=\"title\" id=toc-2928>[٦١٤] حمَّاد بن أبي سُلَيْمان</span>\nهو أبو إسماعيل حمَّاد بن أبي سُلَيْمان، واسم أبي سليمان مسلم الأشعري، مولى إبراهيم بن أبو موسى الأشعري. كوفي يُعدُّ في التَّابعين.\nسمع أنسًا، وإبراهيم النَّخَعي، وسعيد بن جبير.\nروى عنه: المغيرة، والحكم، وشعبة، والثوري. كان أعلم الناس برأي إبراهيم النّخعي.\nيقال: مات سنة عشرين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١٤) تهذيب الكمال (١/٣٢٧)، تهذيب التهذيب (٣/١٦)، تقريب التهذيب (١/١٩٧)، خلاصة تهذيب الكمال (١/٢٥٢)، الكاشف (١/٢٥٢)، الجرح والتعديل (٣/٦٤٤)، تاريخ البخاري الكبير (٣/١٨)، تاريخ البخاري الصغير (١/٢٠٣)، ميزان الاعتدال (١/٥٩٥)، لسان الميزان (٧/٢٠٤)، مجمع (١/١١٩، ٢٤٧)، طبقات ابن سعد (٦/٣٥،٣٧١، ٧/٢٣١،٢٨٦)، الوافي بالوفيات (ج١٣ رقم ١٥٠ ص١٣٦) .","vol":"12","page":318},{"text":"<span data-type=\"title\" id=toc-2929>[٦١٥] حمَّاد بن شَاكِر</span>\nهو حمَّاد بن شَاكر. له ذكر في حديث واقد في كتاب ⦗٣١٩⦘ الفتن (١)، ذكر أبو مسعود الدمشقي زيادة في حديث نسبها إلى البخاري من رواية حمَّاد بن شاكر.\n_________\n(١) انظر الحديث رقم (٧٤٥٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١٥) الإكمال (٤/٣٩٤ - ٣٩٥)، سير الأعلام (١٥/٥)، شذرات الذهب (٢/٨٩) .","vol":"12","page":318},{"text":"[٦١٦] حمّاد بن عمْرو\nهو أبو إسماعيل حمّاد بن عمرو النصيبي.\nحدَّث عن سليمان الأعمش، والثوري.\nروى عنه إبراهيم بن موسى الفراء، وعلي بن حرْب، وغيرهما. قال البخاري: هو منكر الحديث. وقد جاء ذكره في طبقات المجروحين (١)، وهو ضعيف جدًا.\n_________\n(١) ١ / ١٤٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١٦) التاريخ الكبير (٣/٢٨)، الجرح والتعديل (٣/١٤٤) .","vol":"12","page":319},{"text":"<span data-type=\"title\" id=toc-2931>[٦١٧] حمد بن محمد الخطَّابي</span>\nهو أبو سليمان حمد بن محمد بن إبراهيم بن الخطّاب بن طهْمان بن عبد الرحمن الخطَّابي البُسْتي، الإمام المشار إليه في عصره، والعلامة فريد دهره في الفقه، والحديث، والأدب، ومعرفة الغريب. له التصانيف المشهورة والتأليفات العجيبة، مثل «معالم السنن» و«إعلام السنن» و«غريب الحديث» وغير ذلك.\n[سمع أبا سعيد ابن الأعرابي بمكة، وإسماعيل بن محمد الصفار وطبقته ببغداد، وأبا بكر بن داسة بالبصرة، وأبا العباس الأصم وطبقته بنيسابور.\nروى عنه الحاكم وأبو حامد الإسفراييني وأبو نصر محمد بن أحمد البلخي الغزنوي، وأبو مسعود الحسين بن محمد الكرابيسي وأبو عمرو محمد بن عبد الله الرزجاهي وأبو ذر عبد بن أحمد الهروي، وأبو عبيد الهروي اللغوي، وأبو الحسين عبد الغفار الفارسي وخلق سواهم.\nتوفي الخطابي ببست في شهر ربيع الآخر سنة ثمان وثمانين وثلاث مائة] (١) .\n_________\n(١) بياض في م، مقداره خمسة أسطر وفي خ بياض بمقدار سطر، وما بين حاصرتين من \" تذكرة الحفاظ \" للذهبي رقم (٩٥٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١٧) يتيمة الدهر (٤/٣٣٤- ٣٣٦)، طبقات الفقهاء (٩٤)، المنتظم (٦/٣٩٧) معجم البلدان (١/٤١٥)، معجم الأدباء (٤/٢٤٦ - ٢٦٠، ١٠/٢٦٨ - ٢٧٢) إنباء الرواة (١/١٢٥)، اللباب (١/١٥١، ٤٥٢)، الوافي بالوفيات (٢/٢١٤ - ٢١٦)، سير الأعلام (١٧/٢٣ - ٢٨)، شذرات الذهب (٤/٤٧١ - ٤٧٢) .","vol":"12","page":319},{"text":"<span data-type=\"title\" id=toc-2932>[٦١٨] حُمْران بن أبان</span>\nهو حُمْران بن أبان بن خالد بن عبد عمرو بن عقيل بن كعب بن النمر بن قاسط وهو ابن عمِّ صُهَيب بن سِنَان، من سبي عين التَّمر، سباه ⦗٣٢٠⦘ خالد بن الوليد فوجده غلامًا كَيسًا أحمر، فوجهه إلى عثمان فأعتقه. صحيح الحديث عند أهل المدينة.\nروى عن عثمان بن عفان.\nروى عنه: عروة بن الزُّبير، ومحمد بن المنكدر، وزيد بن أسلم.\nحمْرَان: بضم الحاء، وسكون الميم، وبالراء.\nوأبان: بفتح الهمزة، وتخفيف الباء الموحدة.\nوقاسط: بالقاف، والسين المهملة.\nوصُهَيب: بضم الصاد المهملة، وفتح الهاء، وسكون الياء، وبالباء الموحدة.\nوسِنان: بسكر السين المهملة، وتخفيف النون الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١٨) تهذيب الكمال (١/٣٣٠)، تهذيب التهذيب (٣/٢٤)، تقريب التهذيب (١/١٩٨)، خلاصة تهذيب الكمال (١/٢٥٤)، الكاشف (١/٢٥٣)، تاريخ البخاري الكبير (٣/٨٠)، الجرح والتعديل (٣/٣٦٥)، ميزان الاعتدال (١/٦٠٤)، لسان الميزان (٧/٢٠٤)، البداية والنهاية (٦/٣٥٠)، الوافي بالوفيات (ج١٣، رقم ١٩٣، ص ١٦٨)، سير الأعلام (٤/١٨٢) والحاشية، الثقات (٤/١٧٩) .","vol":"12","page":319},{"text":"<span data-type=\"title\" id=toc-2933>[٦١٩] حُمَيد بن أبي حُمَيد الطَّويل</span>\nهو أبو عُبَيدة حُمَيد بن أبي حُميد، اسم أبي حُميد مختلف فيه، فقيل: عبد الرحمن، وقيل: طرْخان، وقيل: مهْران، وقيل غير ذلك. مولى طلْحة الطّلحات الخُزاعي البصري المعروف بحُمَيد الطويل، وقيل: إنما قيل له الطويل لقصره. وقال الأصمعي: رأيت حُمَيدًا ولم يكن طويلًا ولكن كان طويل اليدين. تابعي.\nسمع أنس بن مالك، وقيل: إنما سمع ثابتًا عن أنس.\nولد سنة ثمان وستين. ومات سنة ثلاث (١) وأربعين ومائة. كثير الحديث، واسع الرواية.\nروى عنه حمَّاد بن سَلَمة، وابن المبارك، والأنصاري.\nطَرْخَان: بفتح الطاء المهملة، وبالخاء المعجمة.\nوالطَلَحات: بفتح الطاء، وفتح اللام.\n_________\n(١) في خ: ثمان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦١٩) تهذيب الكمال (١/٢٣٥)، تهذيب التهذيب (٣/٣٨)، تقريب التهذيب (١/٢٠٢)، خلاصة تهذيب الكمال (١/٢٥٨، ٢٦٢)، الكاشف (١/٢٥٦)، الثقات (٤/١٤٨)، تاريخ البخاري الكبير (٢/٢٤٨)، تاريخ البخاري الصغير (٢/٧٢، ٧٤)، الجرح والتعديل (٣/٩٦١)، ميزان الاعتدال (١/٦١٠)، لسان الميزان (٧/٢٠٥)، الوافي بالوفيات (١٣/٣٩)، البداية والنهاية (١٠/٨٠)، رجال الصحيحين (٣٤٥) .","vol":"12","page":320},{"text":"<span data-type=\"title\" id=toc-2934>[٦٢٠] حُميد بن زياد</span>\nهو أبو صخر حُميد بن زياد الخرَّاط، وقيل: ابن صخر، وهو ابن أبي المخارق المدني، وقال بعضهم: اسمه حمّاد. تابعي، رأى سهل بن سعد.\nوروى عن محمد بن كعب القُرَظي، وعمَّار الدهني.\nروى عنه: حيْوَة بن شُرَيح، وعبد الله بن وَهْب.\n⦗٣٢١⦘\nزياد: من الزيادة.\nوالمُخارق: بضم الميم، وبالخاء المعجمة، وبالقاف.\nوالقُرَظي: بضم القاف، وفتح الراء، وبالظاء المعجمة.\nوالدُهْني: بضم الدال المهملة، وسكون الهاء، وبالنون.\nوحَيْوَة: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الواو.\nوشُريح: بضم الشين المعجمة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢٠) تهذيب الكمال (١/٣٣٦)، تهذيب التهذيب (٣/٤١)، تقريب التهذيب (١/٢٠٢)، خلاصة تهذيب الكمال (١/٢٥٩)، الكاشف (١/٢٥٦)، تاريخ البخاري الكبير (٢/١٤٨، ٣٥٠)، الجرح والتعديل (٣/٩٧٥)، ميزان الاعتدال (١/٦١٢)، لسان الميزان (٧/٢٠٥)، نسيم الرياض (٣/٤٩٩)، رجال الصحيحين (٣٥٠)، الثقات (٦/١٨٨) .","vol":"12","page":320},{"text":"<span data-type=\"title\" id=toc-2935>[٦٢١] حُمَيد بن عبد الرحمن</span>\nهو أبو عبد الرحمن، ويقال: أبو إبراهيم حُميد بن عبد الرحمن بن عوف الزُّهري القُرَشي المدني، وقد مر تمام نسبه عند ذكر أبيه في العشرة. وأمُّه أمُّ كلثوم بنت عقبة.\nمن كبار التابعين. سمع عثمان، وأبا هريرة، وغيرهما.\nروى عنه الزُّهري.\nمات سنة خمس ومائة، وهو ابن ثلاث وسبعين سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢١) تهذيب الكمال (١/٣٣٨)، تهذيب التهذيب (٣/٤٥)، تقريب التهذيب (١/٢٠٣)، خلاصة تهذيب الكمال (١/٢٥٩، ٥٦٠)، الكاشف (١/٢٥٧)، تاريخ البخاري الكبير (٢/٣٤٥)، الجرح والتعديل (٣/٩٨٩)، الوافي بالوفيات (ص١٩٥ /١٢/٢٢٣)، رجال الصحيحين (٣٤٢)، البداية والنهاية (٩/١٤٠)، الثقات (٦/١٤٦) .","vol":"12","page":321},{"text":"<span data-type=\"title\" id=toc-2936>[٦٢٢] حُمَيد بن عبد الرحمن</span>\nهو حُمَيد بن عبد الرحمن الحِمْيَري البَصري. من ثقات البصريين وأئمتهم. تابعي جليل من قدماء التابعين.\nروى عن أبي هريرة، وابن عبَّاس. قال محمد بن سيرين: كان حمَيدُ أعلم أهل المِصْرَين قبل أن يموت بعشرين سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢٢) تهذيب الكمال (١/٣٣٨)، تهذيب التهذيب (٣/٤٦)، تقريب التهذيب (١/٢٠٣)، خلاصة تهذيب الكمال (٢٦٠١)، الكاشف (١/٢٥٧)، تاريخ البخاري الكبير (٢/٣٤٦)، الجرح والتعديل (٣/٢٢٥)، رجال الصحيحين (٣٤٣)، الطبقات الكبرى (٧/٢٢٨)، الوافي بالوفيات (ج١٣، ٣٣٣/ ١٩٤)، سير الأعلام (٤/٢٩٣)، تاريخ أصبهان (ت٦٤٥) .","vol":"12","page":321},{"text":"<span data-type=\"title\" id=toc-2937>[٦٢٣] حُمَيد بن قيس</span>\nهو أبو صفْوان، وقيل: أبو عبد الرحمن حُميد بن قيس الأعرج المكِّي مولى لآل الزُّبير، ويقال: مولى لبني فزارَة.\nسمع مجاهدًا، وعطاء.\nروى عنه مالك، والثوري.\nمات سنة اثنتين وأربعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢٣) تهذيب الكمال (١/٣٣٨)، تهذيب التهذيب (٣/٤٦)، تقريب التهذيب (١/٢٠٣)، خلاصة تهذيب الكمال (١/٢٦٠)، الكاشف (١/٢٥٧)، تاريخ البخاري الكبير (٩/٢١، ٢/٣٥٢)، الجرح والتعديل (٣/١٠٠١)، ميزان الاعتدال (١/٦١٥)، ميزان الاعتدال (٧/٢٠٥)، رجال الصحيحين (٣٤٨)، مقدمة الفتح (٣٩٩)، الوافي بالوفيات (ج١٣، ص١٩٦)، الثقات (٦/١٨٩) .","vol":"12","page":321},{"text":"<span data-type=\"title\" id=toc-2938>[٦٢٤] حميد بن مالك</span>\nهو حُميد بن مالك بن خُثَيم تابعي.\nسمع أبا هريرة.\nروى عنه: بُكير بن الأشج، ومحمد بن عمرو بن حَلْحَلَة.\nخُثيم: بضم الخاء المعجمة، وفتح الثاء المثلثة.\nوبُكير: تصغير بكر.\nوالأشج: بالشين المعجمة، والجيم.\nوحلْحَلَة: بفتح الحاءين المهملتين وبلامين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢٤) تهذيب الكمال (١/٣٣٨)، تهذيب التهذيب (٣/٤٧)، تقريب التهذيب (١/٢٠٣)، خلاصة تهذيب الكمال (١/٢٦٠)، الذيل على الكاشف (رقم ٣٤٤)، تاريخ البخاري الكبير (٢/٣٤٧)، الجرح والتعديل (٣/١٠٠٢)، الثقات (٤/١٤٨) .","vol":"12","page":321},{"text":"<span data-type=\"title\" id=toc-2939>[٦٢٥] حُمَيد بن مَسْعَدَة</span>\nهو أبو علي حميد بن مسْعَدَة السامي من بني سامة بن لؤي البصري.\nواسع الرواية كثير الحديث.\nروى عنه مسلم وأبو داود والترمذي والنسائي.\nمَسْعَدَة: بفتح الميم، وسكون السين المهملة.\nوالسامي: بالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢٥) تهذيب الكمال (١/٣٣٩)، تهذيب التهذيب (٣/٤٩)، تقريب التهذيب (١/٢٠٣)، خلاصة تهذيب الكمال (١/٢٦٠)، الكاشف (١/٢٥٧)، الجرح والتعديل (٣/١٠٠٧)، الثقات (٨/١٩٧)، رجال الصحيحين (٣٤٩)، الوافي بالوفيات (ج١٣ ص١٩٧ رقم ٣٣٧)، طبقات أصبهان (ت١٤٤)، تاريخ أصبهان (ت٦٢٦) .","vol":"12","page":322},{"text":"<span data-type=\"title\" id=toc-2940>[٦٢٦] حُمَيد بن نَافع</span>\nهو أبو أفْلح حُميد بن نَافِع الأنصاري، مولى صفوَان بن خالد المدني. كذا قاله يحيى بن سعيد الأنصاري في روايته عنه ويقال: مولى أبي أيوب الأنصاري.\nسمع زينب بنت أبي سَلَمة.\nسمع منه: يحيى بن سعيد الأنصاري، وأيوب بن موسى، وشُعبة.\nأفلح: بالفاء والحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢٦) تهذيب الكمال (١/٣٤٠)، تهذيب التهذيب (٣/٥٠)، تقريب التهذيب (١/٢٠٤)، خلاصة تهذيب الكمال (١/٢٦١)، الكاشف (١/٢٥٨)، تاريخ البخاري الكبير (٢/٣٤٧)، الجرح والتعديل (٣/١٠٠٨)، رجال الصحيحين (٣٤٧)، الثقات (٤/١٤٧) .","vol":"12","page":322},{"text":"<span data-type=\"title\" id=toc-2941>[٦٢٧] حُمَيد بن هِلال</span>\nهو أبو نصر حُمَيد بن هِلال بن هُبَيرة العَدَوي من عدي بن عبد مَنَاة. تابعي جليل من أعلام البصريين وثقاتهم. أدرك جماعة من الصحابة، منهم: أبو قَتادَة، وأنس بن مالك.\nروى عنه أيوب السختياني، وابن عون.\nمات في ولاية خالد بن عبد الله القسري.\nالسختياني: بالسين المهملة، والخاء المعجمة، والتاء فوقها نقطتان، والياء تحتها نقطتان، وبالنون.\nوالقَسْري: بفتح القاف، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢٧) تهذيب الكمال (١/٣٤٠)، تهذيب التهذيب (٣/٥١)، تقريب التهذيب (١/٢٠٤)، خلاصة تهذيب الكمال (١/٢٦١)، الكاشف (١/٢٥٨)، تاريخ البخاري الكبير (٢/٣٤٦)، الجرح والتعديل (٣/١٠١١)، ميزان الاعتدال (١/٦١٦)، لسان الميزان (٧/٢٠٥)، الوافي بالوفيات (ج١٣، ص١٩٥)، مقدمة الفتح (٤٠٠)، الحلية (٢/٢٥١)، رجال الصحيحين (٣٤٦)، الثقات (٤/١٤٧) .","vol":"12","page":322},{"text":"<span data-type=\"title\" id=toc-2942>[٦٢٨] حَنَشْ الصَّنْعاني</span>\nهو أبو رُشدين حَنَش بن عبد الله بن عمرو بن حَنْظلَة بن نَهْد السَبَائي.\nيروي عن فضالة بن عُبيد، وابن عبَّاس، وقيل: إنه كان مع علي بن أبي طالب بالكوفة. وقدم مصر بعد قتل علي.\nحدّث عنه الحارث بن يزيد، وسلامان بن عامر، وغيرهما. ⦗٣٢٣⦘\nمات بإفريقية سنة مائة وولده بمصر، وقيل: إن أبا المعتمر حَنَش بن المعتمر الكِناني هو حنش بن ربيعة الصَّنَعاني. تابعي مشهور. سمع عليًا.\nروى عنه سِماك.\nوقال البخاري: حنش الذي روى عن علي في الضحايا (١) هو غير الصَّنْعاني.\nوقال الدارقطني: حنش الصَّنْعاني شيخ لأهل الكُوفة. روى عنه إسماعيل بن أبي خالد، وحنش الذي روى عنه سِماك والحكم هو حَنش بن عبد الله من أهل الكوفة.\nحنَش: بفتح الحاء وفتح النون وبالشين المعجمة.\nونهد: بفتح النون، وسكون الهاء، وبالدال المهملة.\nوالسَّبائي: بفتح السين المهملة، وفتح الباء الموحدة، وبعدها همزة.\n_________\n(١) في م: الصحابة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢٨) تهذيب الكمال (١/٤٣٢)، تهذيب التهذيب (٣/٥٧)، تقريب التهذيب (١/٢٠٥)، خلاصة تهذيب الكمال (١/٢٦٢)، الكاشف (١/٢٦٠)، الجرح والتعديل (٣/١٢٩٨)، تاريخ البخاري الكبير (٣/٩٩)، لسان الميزان (٧/٢٠٦)، رجال الصحيحين (٤٦٠)، البداية والنهاية (٩/١٨٧)، الوافي بالوفيات (ج١٣، ص٣٠٦، ٢٤٢)، سير الأعلام (٤/٤٩٢)، الثقات (٤/١٨٤) .","vol":"12","page":322},{"text":"<span data-type=\"title\" id=toc-2943>[٦٢٩] حَنْظَلَة</span>\nهذا حَنْظَلَة ذكره النسائي وحده في استلام الحجر في كتاب الحج (١) ولم ينسبه، وهو حنظلة بن أبي سفيان واسم أبي سفيان الأسود الجُمَحِي القرشي من أهل مكة، وهو أخو عمرو بن أبي سفيان.\nسمع سالمًا، والقاسم، ومجاهدًا، وطاووسًا.\nسمع منه الثّوري، ووكيع.\nمات سنة إحدى وخمسين ومائة.\nالجُمَحي: بضم الجيم، وفتح الميم، وبالحاء المهملة.\n_________\n(١) انظر الحديث رقم (١٤٤٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٢٩) تهذيب الكمال (١/٣٤٣)، تهذيب التهذيب (٣/٥٩)، تقريب التهذيب (١/٢٠٦)، خلاصة تهذيب الكمال (١/٢٦٣)، الكاشف (١/٢٦١)، تاريخ البخاري الكبير (٣/٤٤)، تاريخ البخاري الصغير (٢/١١١، ١١٣)، الجرح والتعديل (٣/١٠٧١)، لسان الميزان (٧/٢٠٦)، دائرة معارف الأعلمي (١٧/٧٣)، سير الأعلام (٦/٣٣٦)، الثقات (٦/٢٢٥) .","vol":"12","page":323},{"text":"<span data-type=\"title\" id=toc-2944>[٦٣٠] حَنْظَلَة بن قيس</span>\nهو حَنظَلَة بن قيس الزّرقي الأنصاري، من ثقات أهل المدينة وتابعيهم.\nسمع رافع بن خديج، وأبا هريرة، وابن الزُّبير.\nروى عنه: ربيعة بن أبي عبد الرحمن، ويحيى بن سعيد الأنصاري.\nالزُّرَقي: بضم الزاي، وفتح الراء، وبالقاف.\nوخديج: بفتح الخاء المعجمة، وكسر الدال المهملة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣٠) تهذيب الكمال (١/٢٦٤)، تهذيب التهذيب (٣/٦٣)، تقريب التهذيب (١/٢٠٦)، خلاصة تهذيب الكمال (١/٢٦٤)، الذيل على الكاشف (رقم ٣٥٠)، تاريخ البخاري الكبير (٣/٣٨، ٤٥)، الجرح والتعديل (٣/١٠٧٦)، الوافي بالوفيات (٣٤٩ ج١٣ /٣١٠)، الثقات (٤/١٦٦) .","vol":"12","page":323},{"text":"<span data-type=\"title\" id=toc-2945>[٦٣١] حَنِيفَة</span>\nهو أبو حُرّة (١) حنيفة الرّقاشي. تابعي.\nروى عن عمِّه. روى عنه علي بن زيد (٢) . حديثه في تفسير سورة النساء (٣) .\nحُرّة: بضم الحاء المهملة، وتشديد الراء.\nوالرَقاشي: بفتح الراء وتخفيف القاف وبالشين المعجمة.\n_________\n(١) في م: الحرة.\n(٢) في م: يزيد.\n(٣) انظر الحديث رقم (٥٦٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣١) تهذيب الكمال (١/٣٤٤)، تهذيب التهذيب (٣/٦٤)، تقريب التهذيب (١/٢٠٧)، خلاصة تهذيب الكمال (١/٢٧١)، الكاشف (١/٢٦١)، الجرح والتعديل (٣/٣١٦)، ميزان الاعتدال (١/٦٢١)، لسان الميزان (٧/٢٠٦)، أسد الغابة (٢/٦٩)، تجريد أسماء الصحابة (١/١٤٣) .","vol":"12","page":324},{"text":"<span data-type=\"title\" id=toc-2946>[٦٣٢] حَيَّان بن الحُصين</span>\nهو أبو الهَيَّاج حيان بن الحصين الأسدي من أسد خزيمة. كاتب عمَّار بن يسار. قال أحمد: هو والد منصور بن حيَّان. تابعي جليل، صحيح الحديث.\nروى عن علي وعمار.\nروى عنه: الشعبي، وأبو وايل.\nالهيّاج: بفتح الهاء، وتشديد الياء تحتها نقطتان.\nوحيَّان: بفتح الحاء وتشديد الياء تحتها نقطتان.\nوحَصين: بفتح الصاد المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣٢) تاريخ البخاري (٣/٥٣)، الجرح والتعديل (٣/٢٤٣) تهذيب الكمال (٧/٤٧١)، الخلاصة (١/٢٦٥)، تهذيب التهذيب (٣/٦٧) .","vol":"12","page":324},{"text":"<span data-type=\"title\" id=toc-2947>[٦٣٣] حَيْوَة بن شُريح</span>\nهو أبو زُرْعَة حَيْوَة بن شُرَيح الحضْرَمي، ويقال: الكِنْدي المصري. قال ابن المبارك: ما ذُكِرَ لي رجلٌ إلا وجدته دون ما قيل إلا حَيْوَة بن شرَيح.\nسمع عقبة بن مسلم.\nروى عنه الليث بن سعد، وابن المبارك.\nمات سنة ثمان، وقيل: سنة تسع وخمسين ومائة.\nحَيْوَة: بفتح الحاء، وسكون الياء تحتها نقطتان، وفتح الواو.\nوشُريح: بضم الشين المعجمة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣٣) تهذيب الكمال (١/٣٤٦)، تهذيب التهذيب (٣/٦٩)، تقريب التهذيب (١/٢٠٨)، خلاصة تهذيب الكمال (١/٢٦٥)، الكاشف (١/٢٦٣)، تاريخ البخاري الكبير (٣/١٢٠)، تاريخ البخاري الصغير (٢/٩٦)، الجرح والتعديل (٣/٣٠٧)، سير الأعلام (٦/٤٠٤)، الوافي بالوفيات (٣٨٠ ج١٣ ص ٣٣١)، طبقات الحفاظ (٨٢) .","vol":"12","page":324},{"text":"<span data-type=\"title\" id=toc-2948>الفرع الثالث: في أسماء متفرقة</span>\n<span data-type=\"title\" id=toc-2949>[٦٣٤] الحارث بن عامر</span>\nهو الحَارِث بن عَامر بن نَوفل بن عَبد مَنَاف القُرشي، والد عُقبة بن الحارث، وهو الذي قتله خبيب يوم بدر كافرًا. له ذكر في غزوة الرَّجيع (١) .\nخُبَيب: بضم الخاء المعجمة، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان، ثم باء موحدة.\n_________\n(١) انظر الحديث رقم (٦٠٨٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣٤) السيرة النبوية (١/٤٨١، ٦١٧، ٦٦٥، ٧٠٩)، والمعتبر (ص ٦٥، ١٧٥، ٤٥٠)، وجمهرة النسب لابن الكلبي (ص ٦٢)، والمغازي للواقدي (١/١٤٨) .","vol":"12","page":325},{"text":"<span data-type=\"title\" id=toc-2950>[٦٣٥] الحَارِث بن عبد المُطّلب</span>\nهو الحَارث بن عبد المطلب بن هاشم بن عبد مناف، عَم النَّبيِّ - ﷺ-، قد جاء ذكره في «سنن أبي داود» أنه القتيل الذي كان مسترضعًا في بني ليث (١) فقتلته هذيل، وقال الخطّابيُّ: إنما هو ربيعة بن الحارث بن عبد المطلب لا الحارث، لأن الحارث لم يكن مسترضعًا في بني ليث، وإنما كان المسترضع ولده. ثم إنَّ (٢) الحارث أولد، من أولاده أبو سفيان بن الحَارث. أَسْلَم وشهد مع النبي - ﷺ- حُنينًا، وثبت معه لما انهزم المسلمون.\n_________\n(١) انظر الحديث رقم (٥٢) من رواية الترمذي.\n(٢) كذا في الأصلين، ولعلها إن للحارث أولاد ... الخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣٥) تعجيل المنفعة (١٥٩)، تاريخ البخاري الكبير (٢/٧٣)، الجرح والتعديل (٣/٣٦٩)، طبقات ابن سعد (١/٨٣، ٨٨، ٩٢، ٩٩، ١٥٤)، الثقات (٦/١٧١) .","vol":"12","page":325},{"text":"<span data-type=\"title\" id=toc-2951>[٦٣٦] حبَّان بن العَرَقَة</span>\nهو حبَّان بن قيس من بني معيص بن عامر بن لؤي، وهو الذي رمى سعد بن مُعاذ يوم الخندق.\nحِبّان: بكسر الحاء [المهملة] (١) وتشديد الباء الموحده والنون، وقال موسى بن عقبة في «المغازي»: إنه جَبَّار: بفتح الجيم وتشديد الباء الموحدة والراء، والأول أصح. وقال الواقدي: العَرَقة: بفتح العين المهملة وفتح الراء والقاف. وقال: أهل مكة يقولون ذلك، والمشهور بكسر الراء. وقال ابن إسحاق: هو حبَّان بن قيس بن العرقة، وقال ابن الكَلْبي: هو حِبَّان بن أبي قيس بن عَلْقَمَة بن عبد مناف بن مُنْقذ بن معيص بن عامر بن عامر بن لؤي. العَرقة بنت سعيد بن سهل واسمها فيما قيل: قِلابة، وتكنى أم عطية، وقيل: أم عبد مَنَاف. ⦗٣٢٦⦘\nمَعِيص: بفتح الميم، وكسر العين المهملة، وبالصاد المهملة.\nومُنْقِذ: بضم الميم سكون النون وكسر القاف وبالذال المعجمة.\n_________\n(١) زيادة ليست في الأصول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣٦) تاريخ خليفة (٦١)، نسب قريش (ص٤٣٨)، جمهرة النسب (ص١١٣)، والمغازي للواقدي (٢/٤٦٩، ٥٢٥)، جمهرة أنساب العرب (ص١٧١) .","vol":"12","page":325},{"text":"<span data-type=\"title\" id=toc-2952>[٦٣٧] الحُرَقَة</span>\nالحُرَقَة: بضم الحاء، وفتح الراء، والقاف: هو ابن عامر بن مودعة بن جُهَيْنَة أبو قبيلة من جُهينة، وإنما سُمُّوا الحُرَقَة لأنهم أحرقوا بني سهم بن مُرة بن عوف بن سعد بن ذبيان بالنبل. مَوْدَعة: بفتح الميم، وسكون الواو، وفتح الدال، والعين المهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣٧) تاريخ خليفة (٤١٧، ٤١٩) .","vol":"12","page":326},{"text":"[]<span data-type=\"title\" id=toc-2953> حَنيفَة</span>\nحنيفة: أبو قبيلة من العرب، ويرد بيانه في فصل النسب.","vol":"12","page":326},{"text":"[]<span data-type=\"title\" id=toc-2954> حِمير</span>\nهو حِمْيَر بن سبأ، ويرد بيانه في فصل النسب أيضًا.","vol":"12","page":326},{"text":"<span data-type=\"title\" id=toc-2955>[٦٣٨] حُيَيّ بن أخْطَب</span>\nهو حُيي بن أخْطَب، أحد بني النضير من يهود المدينة. له ذكر في غزوة خَيْبَر (١) . وهو والد صفية بنت حُيي زوج النَّبي - ﷺ-.\nحُيَيّ: بضم الحاء، وفتح الياء الأولى وتشديد الياء الثانية.\nأخْطَب: بفتح الهمزة، وسكون الخاء المعجمة، وفتح الطاء المهملة، وبالباء الموحدة.\n_________\n(١) انظر الحديث رقم (١١٣٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣٨) راجع الحديث رقم (١١٣٠) .","vol":"12","page":326},{"text":"<span data-type=\"title\" id=toc-2956>القسم الثاني: في النساء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2957>الفرع الأول: في الصحابيات</span>\n<span data-type=\"title\" id=toc-2958>[٦٣٩] حَبيبة بنت جَحش</span>\nهي أُمُّ حَبيبَة بنت جحش، ويقال: أُمُّ حبيب حبيبة بنت جَحش بن رِئَاب الأَسدية، أخت زينب بنت جحش، وأخت حَمْنَة. كانت تحت عبد الرحمن بن عوف، وكانت تستحاض هي وأختها حَمْنة، واشتهرت بكنيتها، ومن جعل اسمها حَبِيبة فهو قليل.\nرِئاب: بكسر الراء، وفتح الهمزة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٣٩) الاستيعاب (١٨٠٧)، تلقيح فهوم أهل الأثر (٣٢٩)، أسد الغابة (٧/٥٥٩)، تجريد أسماء الصحابة (٢/٢٥٧)، تهذيب التهذيب (١٢/٤٠٨ - ٤٠٩)، الإصابة (٤/٢٦٩) .","vol":"12","page":326},{"text":"<span data-type=\"title\" id=toc-2959>[٦٤٠] حَبِيبَة بنت خَارِجَة</span>\nهي حَبيبة بنت خَارجِة بن زيد بن أبي زُهير بن مالك بن امرئ القيس بن مالك بن ثَعْلَبَة بن كعب بن الخَزْرَج [بن الحارث بن الخَزْرَج] (١) ⦗٣٢٧⦘ وقيل: هي حبيبة بنت زيد بن خارجة، ويقال: إن اسمها مُليكة، والصواب الأول، وهي زوجة أبي بكر الصِّدِّيق التي قال فيها أبو بكر في مرضه الذي مات فيه (٢) لعائشة: إنما هما أَخَواك وأخْتَاك. فقالت عائشة: إنما هي أسماء فمن الأخرى. قال: ذو بطن بنت خارجة، فولدت بعد موته بنتًا، فسمتها عائشة أمَّ كُلْثُوم. خارجة: بالخاء المعجمة، والراء، والجيم.\n_________\n(١) زيادة ليست في م.\n(٢) في م: منه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤٠) تاريخ الصحابة (٨٤)، الاستيعاب (١٨٠٧ - ١٨٠٨)، تلقيح فهوم أهل الأثر (٣٢٩)، أسد الغابة (٧/٦٠)، تجريد أسماء الصحابة (٢/٢٥٧)، الإصابة (٤/٢٦٩) .","vol":"12","page":326},{"text":"<span data-type=\"title\" id=toc-2960>[٦٤١] حَبيبة بنت سَهْل</span>\nهي حبيبة بنت سهل الأنصاري، وهي زوجة ثابت بن قيس بن شمّاس، وهي التي اختلعت منه، وكان النبيُّ - ﷺ- أرَاد أن يتزوّجها قبل ثابت.\nروت عنها عَمْرَة بنت عبد الرحمن.\nشَمّاس: بفتح الشين المعجمة، وتشديد الميم، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤١) تهذيب (١٢/٤٠٨ رقم ٢٧٥٧)، تقريب (٢/٥٩٤)، إسعاف المبطأ (٢٢٤)، تفسير الطبري (٤/٤٨٠٩، ٤٨١٠) .","vol":"12","page":327},{"text":"<span data-type=\"title\" id=toc-2961>[٦٤٢] حفْصة بنت عُمر</span>\nهي أمُّ المؤمنين حفصة بنت عمر بن الخطَّاب. تقدم ذكرها عند أزواج النبي - ﷺ- في الباب الأول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤٢) تهذيب (١٢/٤١٠ رقم ٢٧٦٤)، تقريب (٢/٥٩٤)، الثقات (٣/٩٨)، أسد الغابة (٧/٦٥)، أعلام النساء (١/٢٣١)، تنوير قلوب المسلمين (٦٠، ١٤٠)، السمط الثمين (٩٥)، الاستيعاب (٤/١٨١١)، الإصابة (٧/٥٨١)، الكاشف (٣/٤٦٨)، تجريد أسماء الصحابة (٢/٢٥٩) تهذيب الكمال (١٦٨١)، تاريخ البخاري الصغير (١/٤٣، ٦٧، ١٣٢، ١٣٣، ١٣٤، ١٤٢، ١٤٣) أزمنة التاريخ الإسلامي (٩٧١)، الخلاصة (٣/٧٨٣)، الحلية (٢/٥٠)، أسماء الصحابة الرواة (ت٥٥) .","vol":"12","page":327},{"text":"<span data-type=\"title\" id=toc-2962>[٦٤٣] حُفَيْدَة</span>\nهي حفيدة بنت الحَارِث الهِلالية. أخت ميمُونة زوج النبي - ﷺ-، وقد جاء في بعض الروايات أنها أم حفيدة، وفي بعضها أن اسمها هزيلة، وقد ذكرناها في حرف الهاء. لها ذكر في أكل الضب من كتاب الطعام (١) .\nحُفَيْدة: بضم الحاء [المهملة] (٢) وفتح الفاء وسكون الياء وبالدال المهملة.\nوهُزَيلة: بضم الهاء وفتح الزاي.\n_________\n(١) انظر الحديث رقم (٥٩٧٦) ٨ / ١٣٧.\n(٢) زيادة ليست في الأصول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤٣) الاستيعاب (١٩٢٠) (هزيلة)، تجريد أسماء الصحابة (٢/٣٠٩)، الإصابة (٤/٤٢) .","vol":"12","page":327},{"text":"<span data-type=\"title\" id=toc-2963>[٦٤٤] حلِيمَة</span>\nهي حَلِيمَة بنت أبي ذُؤَيب السَّعْدية التي أرضعت النبيَّ - ﷺ-، وقد تقدم ذكرها في مراضعه في الباب الأول عند ذكر النبيِّ - ﷺ-.\nروى عنها عبد الله بن جعفر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤٤) طبقات خليفة (٣٣٧)، الاستيعاب (١٨١٢ - ١٨١٣)، تلقيح فهوم أهل الأثر (٣٢٩)، أسد الغابة (٧/٦٧ - ٦٩)، تجريد أسماء الصحابة (٢/٢٥٩)، الإصابة (٤/٢٧٤) .","vol":"12","page":327},{"text":"<span data-type=\"title\" id=toc-2964>[٦٤٥] حمنة بنت جحش</span>\nهي حمنة بنت جحش، أخت زينب زوج النبيِّ - ﷺ- الأسدية، من أسد خزيمة، وقد اختُلف في اسمها، فقيل ما ذكرنا وهو الصحيح، وقيل: إنها ⦗٣٢٨⦘[أخت] (١) حبيبة وأم حبيبة التي تقدم ذكرها، وكانت تحت مُصعب بن عُمَير، فقتل عنها يوم أحد، فتزوّجها طلْحة بن عُبيد الله.\nروى عنها ابنها عِمْرَان بن طلْحة، وكانت تستحاض هي وأختها أم حبيبة.\nحمنَة: بفتح الحاء وسكون الميم، وبالنون.\n_________\n(١) زيادة متعينة - يراجع \" الاستيعاب \" و\" الإصابة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤٥) تهذيب (١٢/٤١١ رقم ٢٧٦٨)، تقريب (٢/٥٩٥)، الثقات (٣/٩٩)، أسد الغابة (٧/٦٩)، أعلام النساء (١/٢٥١)، الاستيعاب (٤/١٩١٣)، الإصابة (٧/٥٨٦)، تجريد أسماء الصحابة (٢/٢٥٧)، الكاشف (٣/٤٦٨) تهذيب الكمال (٣/١٦٨١)، خلاصة (٣/٤٠٥)، أسماء الصحابة الرواة (ت١٠١٤) .","vol":"12","page":327},{"text":"<span data-type=\"title\" id=toc-2965>[٦٤٦] حَمنَةُ بنت قيس</span>\nهي حَمنةُ بنت قيس الفِهرِية هكذا اسمها في كتاب النَّسائي وهو وهم، وإنما اسمها حَزْمة: بفتح الحاء، وسكون الزاي، وبالميم، وهي أخت فاطمة بنت قيس الفِهرية. لها ذكر في كتاب العِدة (١) . كانت تحت سعيد بن زيد بن عمرو بن نُفَيل.\n_________\n(١) انظر الحديث رقم (٥٩٧٦) ٨ / ١٣٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤٦) الاستيعاب (١٨١٠) حرمة، تلقيح فهوم أهل الأثر (٣٣٠) حرمه، أسد الغابة (٧/٦٤) حرمه، تجريد أسماء الصحابة (٢/٢٥٩) حرمه، تهذيب التهذيب (١٢/٤١١ - ٤١٢)، الإصابة (٤/٢٧٢)، وفي معظم هذه المصادر (حزمه) .","vol":"12","page":328},{"text":"<span data-type=\"title\" id=toc-2966>[٦٤٧] حَواء بنت يزيد</span>\nهي أم بُجَيد حواء بنت يزيد بن السّكن الأنصارية، أخت أسماء بنت يزيد بن السّكن، وهي جدة عبد الرحمن بن بُجيد، وهي مشهورة بكنيتها. كانت من المبايعات.\nروى عنها عبد الرحمن بن بُجَيد. وفي إسناد حديثها اختلاف وقال ابن عبد البر في الكنى من النِّساء: أم بُجيد الأنصارية الحارثية. قيل: اسمها حواء وفي ذلك اضطراب. حديثها عند سعيد بن أبي سعيد المقبري عن عبد الرحمن بن بجيد. وقال أيضًا في أسماء النساء: إن حواء هي بنت يزيد بن السّكن الأنصاري من بني عبد الأشهل مدنية. وهي جدَّة عمرو بن معاذ الأشهلي، وهذا يخالف ما ذكره في الكنى.\nحَوّاء: بفتح الحاء، وتشديد الواو، وبالمد.\nوالسَكَن: بفتح السين، وفتح الكاف، وبالنون.\nوبُجَيْد: بضم الباء الموحدة، وفتح الجيم، وسكون الياء تحتها نقطتان، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤٧) تهذيب (١٢/٤١٣ رقم ٢٧٧٣)، تقريب (٢/٥٩٥)، الثقات (٣/٩٩)، أسد الغابة (٧/٧٢، ٧٣)، أعلام النساء (١/٢٥٧)، الاستيعاب (٤/١٨١٣)، الإصابة (٧/٥٨٨)، تجريد أسماء الصحابة (٢/٢٦٠)، الاستبصار (٢١٩)، أسماء الصحابة الرواة (ت١٠١١) .","vol":"12","page":328},{"text":"<span data-type=\"title\" id=toc-2967>[٦٤٨] حوْلاء بنت تُوَيت</span>\nهي الحولاء بنت تُويت بن حَبيب بن أسد بن عبد العُزَّى بن قصي القُرشية الأسدية. أسلمت بعد الهجرة، وبايعت النبيَّ - ﷺ-، وهاجرت إليه، وكانت من المجتهدات في العبادة. ⦗٣٢٩⦘ روت عنها عائشة، وقالت عائشة: إن الحولاء استأذنت علي النبيِّ - ﷺ- فأذن لها وأقبل عليها فقيل: يا رسول الله أتُقْبِلُ على هذه هذا الإقبال؟ فقال: «إنها كانت تأتينا في زَمَن خديجة، وإن حُسْنَ العهد من الإيمان» (١) ويقال: إن هذا الحديث ورد في غير الحولاء، والله أعلم.\nالحَوْلاء: بفتح الحاء وسكون الواو، والمد.\nوتُوَيْت: بضم التاء فوقها نقطتان، وفتح الواو، وسكون الياء تحتها نقطتان، وبتاء فوقها نقطتان.\n_________\n(١) الحديث صحيح، انظر \" الأحاديث الصحيحة \" رقم (٢١٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤٨) تاريخ الصحابة (٨٤)، الاستيعاب (٤/١٨١٥ - ١٨١٦)، تلقيح فهوم أهل الأثر (٣٣٠)، أسد الغابة (٧/٧٥)، تجريد أسماء الصحابة (٢/٢٦١)، الإصابة (٤/٢٧٨) .","vol":"12","page":328},{"text":"<span data-type=\"title\" id=toc-2968>الفرع الثاني: في التابعيات وغيرهن</span>\n<span data-type=\"title\" id=toc-2969>[٦٤٩] حَسْنَاء</span>\nهي حسْنَاء بنت مُعَاوية الصَّريمية. روت عن عمها عن النبي - ﷺ-.\nروى عنها عوْف الأعْرابي. حديثها في البصريين. هكذا أوردها ابن ماكولا في حسناء. وذكرها الحازمي فقال: خنساء بنت معاوية ويقال: حسناء الصريمية، وعمَّاها الحارث وأسلم.\nالصَّريمية: بفتح الصاد المهملة وكسر الراء.\nوحسناء: فعلاء من الحُسنِ، وخنساء: بالخاء المعجمة، وتقديم النون على السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٤٩) تهذيب (١٢/٤٠٩ رقم ٧٦١)، تقريب (٢/٥٩٤)، الإكمال (٢/٤٧٥)، الإكمال بالمشكاة (رقم ٢١٢)، الكاشف (٣/٤٦٧) تهذيب الكمال (٣/١٦٨٠)، الخلاصة (٣/٣٧٩)، أعلام النساء (١/٢٢١)، مؤتلف الدارقطني (٧٩٧) .","vol":"12","page":329},{"text":"<span data-type=\"title\" id=toc-2970>[٦٥٠] حَفْصَة بنت سِيرين</span>\nهي حَفْصَة بنت سِيرين أختُ محمد وأنس ابنَي سِيرين. تابعية.\nروت عن [أم عطية أو أم الرائح، ومولاها أنس بن مالك وأبي العالية.\nروى عنها: أخوها محمد، وقتادة، وأيوب، وخالد الحذّاء، وابن عون وهشام بن حسان] (١) .\n_________\n(١) بياض مقدار سطر في م، خ، وما بين حاصرتين من \" سير أعلام النبلاء \" ٤ / ٥٠٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥٠) تهذيب (١٢/٤٠٩ رقم ٢٧٦٢)، تقريب (٢/٥٩٤)، التبصرة والتذكرة (٣٥/٥١) تهذيب الكمال (٣/١٦٨٠)، الكاشف (٣/٤٦٧)، خلاصة (٣/٧٨٣)، أعلام النساء (١/٢٢٩)، الثقات (٤/١٩٤)، تراجم الأحبار (٣٢٤)، الوافي بالوفيات (١٣/١٠٦)، سير الأعلام (٤/٥٠٧) والحاشية، مسند ابن الجعد (رقم ١١٨٩)، المعين رقم (٢٥٣)، مسند ابن عباس (٨٧١)، مؤتلف الدارقطني (١٩٨٨، ٢٣١٠) .","vol":"12","page":329},{"text":"<span data-type=\"title\" id=toc-2971>[٦٥١] حَفْصَة بنت عبد الرحمن</span>\nهي حفْصة بنت عبد الرحمن بن أبي بكر الصِّدِّيق، زوجة المنذر بن الزُّبَيْر بن العوَّام. لها ذِكر في كتاب الطلاق في حديث القاسم بن محمد (١) .\n_________\n(١) انظر الحديث رقم (٥٧٥٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥١) تهذيب (١٢/٤١٠ رقم ٢٧٦٣)، تقريب (٢/٥٩٤) تهذيب الكمال (٣/١٦٨١)، الكاشف (٣/٤٦٨)، الخلاصة (٣/٧٨٣)، أعلام النساء (١/٢٣١)، تراجم الأحبار (١/٣٤١)، الثقات (٤/١٩٤)، الطبري (٤/٧٣٤١)، الوافي بالوفيات (١٣/١٠٦)، الإكمال بالمشكاة (رقم ٢١٣) .","vol":"12","page":329},{"text":"الفصل الثاني من حرف الحاء: في الكنى، وفيه قسمان\n<span data-type=\"title\" id=toc-2973>القسم الأول: في الرجال</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2974>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-2975>[٦٥٢] أبو حاتم المَزني</span>\nهو أبو حاتم: بتاء فوقها نقطتان، المُزَني. له صحبة، واسمه كنيته، وعداده في أهل المدينة.\nروى عنه محمد وسعيد ابنا عُبَيْد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥٢) تهذيب (١٢/٦٣ رقم ٢٥٤)، تقريب (٢/٤٠٩)، الثقات (٣/٤٥٦)، أسد الغابة (٦/٦٢)، تجريد أسماء الصحابة (٢/١٥٦)، الجرح والتعديل (٩/٣٦٣)، الاستيعاب (٤/١٦٢٥)، الكاشف (٣/٣٢٤)، خلاصة (٣/٢٠٩) تهذيب الكمال (٣/١٥٩٥)، الإصابة (٧/٨١)، التاريخ الكبير (٩/٢٦)، الكنى والأسماء (٢٥) .","vol":"12","page":330},{"text":"[]<span data-type=\"title\" id=toc-2976> أبو حَبَّة</span>\nأبو حَبَّة: بفتح الحاء، وتشديد الباء الموحدة، مختلف في اسمه، وقد ذكرناه فيمن اسمه ثابت في حرف الثاء.","vol":"12","page":330},{"text":"<span data-type=\"title\" id=toc-2977>[٦٥٣] أبو حُذَيْفَة</span>\nهو أبو حُذَيْفة هشام بن عتبة القرشي، وفي اسمه خلاف، وقد ذكرناه في حرف الهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥٣) سير أعلام النبلاء (١/١٦٤) .","vol":"12","page":330},{"text":"<span data-type=\"title\" id=toc-2978>[٦٥٤] أبو حُباب</span>\nهو أبو حُباب: بضم الحاء، وتخفيف الباء الموحدة الأولى، عبد الله بن أُبَيّ بن سَلُول، رأس المنافقين. وإنما أوردناه في آخر هذا الفرع لأنه لم يرد له مِثْل، فنفرد له فصلًا. وقد كان صحب النبيَّ - ﷺ-، ولما مات كفَّنه في قميصه وصلى عليه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥٤) تهذيب الكمال (٢/٧٩٠)، تهذيب التهذيب (٦/٤٨١، ٣٦٩)، تقريب التهذيب (١/٤٨١، ٩٥١)، خلاصة تهذيب الكمال (٢/١٣٤)، الكاشف (٢/١٦٥)، ميزان الاعتدال (٢/٥٦٦)، لسان الميزان (٧/٢٨٠)، الجرح والتعديل (٥/ص ٢٣٧)، الثقات (٣/٢٤٩) .","vol":"12","page":330},{"text":"<span data-type=\"title\" id=toc-2979>[٦٥٥] أبو حُميد</span>\nهو أبو حُمَيْد: عبد الرحمن بن سعد السَّاعِدي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥٥) يأتي في حرف العين.","vol":"12","page":330},{"text":"<span data-type=\"title\" id=toc-2980>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-2981>[٦٥٦] أبو حاتم الرازي</span>\nهو أبو حاتم محمد بن إدْريس الحافظ الرَّازي. يرد في حرف الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥٦) تهذيب الكمال (٣/١١٦٤)، تهذيب التهذيب (٩/٣١)، تقريب التهذيب (٢/١٤٣)، خلاصة تهذيب الكمال (٢/٣٧٨)، الكاشف (٣/١٨)، الجرح والتعديل (٧/١١٣٣)، نسيم الرياض (٤/٢٩٨)، الثقات (٩/١٣٧)، الوافي بالوفيات (٢/١٨٣) الحاشية، سير الأعلام (١٣/٢٤٧) والحاشية.","vol":"12","page":330},{"text":"<span data-type=\"title\" id=toc-2982>[٦٥٧] أبو حازِم</span>\nهو أبو حازم، بالزاي، سلَمَة بن دِينار، يرد في حرف السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥٧) تهذيب الكمال (١/٥٢٣)، تهذيب التهذيب (٤/١٤٣)، تقريب التهذيب (١/٣١٦)، خلاصة تهذيب الكمال (١/٤٠٢)، الكاشف (١/٣٨٣)، تاريخ البخاري الكبير (٤/٧٨)، تاريخ البخاري الصغير (١/٢٢٧)، الجرح والتعديل (٤/٧٠١، ٧٠٢)، نسيم الرياض (٢/٦٤)، الحلية (٣/٢٢٩)، طبقات ابن سعد (٥/٤٢٤)، الوافي بالوفيات (١٥/٣١٩)، سير الأعلام (٦/٩٦)، الثقات (٤/٣١٦) .","vol":"12","page":330},{"text":"<span data-type=\"title\" id=toc-2983>[٦٥٨] أبو حازم</span>\nهو أبو حازِم أيضًا، سلمان مولى عَزَّة: بفتح العين المهملة، وتشديد الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥٨) فتح الباب في الكنى والألقاب (٢٣٤٥)، بتحقيقي.","vol":"12","page":330},{"text":"<span data-type=\"title\" id=toc-2984>[٦٥٩] أبو حاضِر</span>\nهو أبو حاضِر الأزدي. بكسر الضاد المعجمة، عثمان بن حاضِر الأزْدي\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٥٩) تهذيب الكمال (٢/٩٠٦)، تهذيب التهذيب (٧/١٠٩، ٢٣٥)، تقريب التهذيب (٢/٧)، خلاصة تهذيب الكمال (٢/٢١٢)، الكاشف (٢/٢٤٧)، تاريخ البخاري الكبير (٦/٢١٧)، الجرح والتعديل (٦/٨٠٤)، الثقات (٥/١٥٦) .","vol":"12","page":330},{"text":"<span data-type=\"title\" id=toc-2985>[٦٦٠] أبو حَبيبة</span>\nهو أبو حَبيبَة الطَّائي، واسمه كنيته.\nروى عن أبي الدَّرْداء.\nروى عنه أبو إسحاق.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦٠) تهذيب (١٢/٦٨ رقم ٢٦٨)، تقريب (٢/٤١٠)، ديوان الضعفاء (٤٨٩٤)، الجرح والتعديل (٩/٣٥٩)، لسان الميزان (٧/٤٥٨) تهذيب الكمال (١٥٩٦)، مجمع (٥/١٥٥)، الميزان (٤/٧٣٥)، الثقات لابن حبان (٥/٥٧٧) .","vol":"12","page":331},{"text":"[]<span data-type=\"title\" id=toc-2986> أبو حُرَّة</span>\nهو أبو حُرَّة: بضم الحاء، وتشديد الراء، حَنِيفَة الرُّقاشي.","vol":"12","page":331},{"text":"<span data-type=\"title\" id=toc-2987>[٦٦١] أبو حَسَّان</span>\nهو أبو حسَّان مسلم بن [عبد الله] ... (١) الأعرج كذا.\n_________\n(١) بياض في م، وما بين حاصرتين من \" التقريب \"، وقال الحافظ: أبو حسان الأعرج الأجرد، البصري: مشهور بكنيته، واسمه مسلم بن عبد الله صدوق رمي برأي الخوارج قتل سنة ثلاثين ومئة من الرابعة. روى عنه البخاري تعليقًا ومسلم وأصحاب السنن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦١) يأتي في حرف الميم.","vol":"12","page":331},{"text":"<span data-type=\"title\" id=toc-2988>[٦٦٢] أبو الحَسَن</span>\nهو أبو الحسن، مولى عبد الله بن الحارث بن نوْفل.\nروى عن مولاه، وعن ابن عبَّاس.\nروى عنه الزُّهري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦٢) الخلاصة (٣/٢١١)، تهذيب التهذيب (١٢/٧٣ - ٧٤)، الإصابة (٤/٤٣) «أبو حسان» .","vol":"12","page":331},{"text":"<span data-type=\"title\" id=toc-2989>[٦٦٣] أبو حفص</span>\nهو أبو حفص الذي جاء ذكره في حديث علي بن أبي طالب في النوع الرابع من الباب السادس من كتاب الزِّينة (١) .\n_________\n(١) انظر الحديث رقم (٢٩٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦٣) راجع الحديث رقم (٢٩٤٤) .","vol":"12","page":331},{"text":"<span data-type=\"title\" id=toc-2990>[٦٦٤] أبو الحَكَم</span>\nهو أبو الحَكَم: عبد الرحمن بن نُعْم البجلي.\nنُعْم: بضم النون، وسكون العين.\nوالبَجلي: بفتح الباء الموحدة، وفتح الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦٤) تهذيب الكمال (٢/٨٨٢)، تهذيب التهذيب (٦/٢٨٦، ٥٦٠)، تقريب التهذيب (١/٥٠٠، ١١٣٦)، خلاصة تهذيب الكمال (٢/١٥٥)، الكاشف (٢/١٨٨)، تاريخ البخاري الكبير (٥/٣٥٦)، الجرح والتعديل (٥/١٤٠٠)، ميزان الاعتدال (٢/٥٩٥)، لسان الميزان (٧/٢٨٥)، مقدمة الفتح (٤١٩)، الحلية (٥/٦٩)، طبقات ابن سعد (٦/٤٠١)، الثقات (٥/١١٢) .","vol":"12","page":331},{"text":"<span data-type=\"title\" id=toc-2991>[٦٦٥] أبو الحَوْراء</span>\nهو أبو الحوْراء: بفتح الحاء، وبالراء، والمد: ربيعة بن شَيْبَان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦٥) تهذيب الكمال (١/٤٠٧)، تهذيب التهذيب (٣/٢٥٦)، تقريب التهذيب (١/٢٤٦)، خلاصة تهذيب الكمال (١/٣٢١)، الكاشف (١/٣٠٦)، تاريخ البخاري الكبير (٣/٢٨٢)، الجرح والتعديل (٣/٢١٢٦)، الثقات (٤/٢٢٩) .","vol":"12","page":331},{"text":"<span data-type=\"title\" id=toc-2992>[٦٦٦] أبو حَيَّة</span>\nهو أبو حَيَّة: بفتح الحاء، وتشديد الياء تحتها نقطتان: عمرو بن نضر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦٦) يأتي في حرف العين.","vol":"12","page":331},{"text":"<span data-type=\"title\" id=toc-2993>[٦٦٧] الحاكم </span>(*)\nهو أبو عبد الله بن محمد بن عبد الله الحاكم النيسابوري.\n_________\n(*) قال مُعِدُّ الكتاب للشاملة: هذه الترجمة ليست في المطبوع (ط دار الفكر)\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦٧) يأتي في حرف الميم.","vol":"12","page":331},{"text":"<span data-type=\"title\" id=toc-2994>القسم الثاني: في النساء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-2995>الفرع الأول: في الصحابيات</span>\n<span data-type=\"title\" id=toc-2996>[٦٦٨] أم حَبيبة</span>\nهي أم حَبيبةَ رَملَة بنت أبي سُفْيان بن حرب، زوج النبيّ - ﷺ-. تقدم ذِكرها عند ذكر أزواجه في الباب الأول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦٨) تهذيب (١٢/٤١٩ رقم ٢٧٩٤)، تقريب (٢/٥٩٨)، الثقات (٣/١٣١)، أسد الغابة (٧/١١٥)، أعلام النساء (١/٣٩٧)، السمط الثمين (١١١)، الكاشف (٣/٤٧١)، تنوير قلوب المسلمين (٦٨، ١٦٤)، الاستيعاب (٤/١٨٤٣، ١٩٢٩)، الإصابة (٧/٦٥١)، تجريد أسماء الصحابة (٢/٢٦٨) تهذيب الكمال (٣/١٦٨٣)، الخلاصة (٣/٣٨٢، ٤٠٥) .","vol":"12","page":331},{"text":"[]<span data-type=\"title\" id=toc-2997> أم حبيبة</span>\nهي أم حبيبة حبيبة بنت جحش تقدم ذكرها في فصل الأسماء من هذا الحرف.","vol":"12","page":332},{"text":"<span data-type=\"title\" id=toc-2998>[٦٦٩] أم حرام</span>\nهي أم حرام بنت مِلْحان بن خالد بن زَيد بن حرَام النَّجاري، واسم مِلْحان مالك، وهي أخت أم سُلَيْم. أسلَمَت وبايعت وكان النبيّ - ﷺ- يقيل في بيتها. وهي زوجة عبادة بن الصّامت.\nماتت غازية مع زوجها بأرض الروم، وقبرُها بقبرص.\nروى عنها ابن أختها أنس بن مالك، وزوجها عُبَادَة بن الصامت. قال ابن عبد البر: لا أقف لها على اسم صحيح غير كنيتها، وكان موتها في خلافة عثمان.\nحرام: ضد حلال.\nومِلْحان: بكسر الميم، وسكون اللام، وبالحاء وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٦٩) تهذيب (١٢/٤٦٠ رقم ٢٩٢٨)، التقريب (٢/٦٢٠)، الجرح والتعديل (٩/٤٦١)، أسماء الصحابة الرواة (ت٢٤٩)، نقعة الصديان (ت١٩٧) .","vol":"12","page":332},{"text":"<span data-type=\"title\" id=toc-2999>[٦٧٠] أم الحُصَيْن</span>\nهي أم الحُصين بنت إسحاق الأَحْمسِيَّة.\nروى عنها ابنها يحيى بن الحُصَيْن والعَيْزار بن حُرَيْث، شهدت حجة الوداع.\nالعيزار: بفتح العين المهملة، وسكون الياء تحتها نقطتان، وبالزاي، ثم الراء.\nوحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧٠) تهذيب (١٢/٤٦٣ رقم ٢٩٣٤)، التقريب (٢/٦٢٠)، الثقات (٣/٤٦٣)، أسد الغابة (٧/٣١٨)، أعلام النساء (١/٢٢٣)، الاستيعاب (٤/١٩٣١)، الإصابة (٨/١٩٠)، تجريد أسماء الصحابة (٢/٣١٧)، الكاشف (٣/٤٨٧) تهذيب الكمال (٣/١٧٠١)،الخلاصة (٣/٣٩٨)، أسماء الصحابة الرواة (ت٢١٨) .","vol":"12","page":332},{"text":"<span data-type=\"title\" id=toc-3000>[٦٧١] أم حُفَيد</span>\nهي أم حُفَيْد: بضم الحاء، وفتح الفاء، واسمها حُفَيْدة، وقيل: هُزَيْلة: بضم الهاء، وفتح الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧١) تاريخ الصحابة (٢٧٧)، الاستيعاب (١٩٣١)، تلقيح فهوم أهل الأثر (٣٤٨)، أسد الغابة (٣١٩)، تجريد أسماء الصحابة (٢/٣١٧)، الإصابة (٤/٤٤٢) .","vol":"12","page":332},{"text":"<span data-type=\"title\" id=toc-3001>[٦٧٢] أمُّ حكيم</span>\nهي أمُّ حكيم بنت الحارث بن هشام، ويقال: بنت الوليد بن المُغِيرة، زوجة عِكْرمة بن أبي جهل. أسلمت يوم الفتح قبل زوجها، واستأمنت النبيَّ - ﷺ- لزوجها فأمَّنَه، فخرجت في طلبه إلى اليمن، فأعادته فقدم وأسلم وأقرَّهما رسول الله - ﷺ- على نكاحهما.\nروى عنها محمد بن كعْب القُرَظي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧٢) الاستيعاب (١٩٣٢ - ١٩٣٣)، تلقيح فهوم أهل الأثر (٣٤٨)، أسد الغابة (٧/٣٢١)، تجريد أسماء الصحابة (٢/٣١٧)، الإصابة (٤/٤٤٣ - ٤٤٤) .","vol":"12","page":332},{"text":"<span data-type=\"title\" id=toc-3002>الفرع الثاني: في التابعيات</span>\n<span data-type=\"title\" id=toc-3003>[٦٧٣] أمُّ حَبيب</span>\nهي أم حبيب بنت ذُؤَيْب بن قَيْس المُزَنِيَّة.\nروت عن ابن أخي صفيّة عن صفيَّة زوج النبيِّ - ﷺ-. حديثها في الباب الأول من كتاب البيع (١) .\n_________\n(١) انظر الحديث رقم (٢٥٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧٣) تهذيب (١٢/٤٦٢ رقم ٢٩٢٦)، التقريب (٢/٦٢٠) .","vol":"12","page":332},{"text":"<span data-type=\"title\" id=toc-3004>[٦٧٤] أمُّ الحرير</span>\nهي أم الحَرِير: بفتح الحاء، وكسر الراء الأولى، وسكون الياء تحتها نقطتان.\nمولاة طلحة بن مالك.\nروت عن مولاها.\nروى حديثها محمد بن أبي رزين عن أمّه عنها. حديثها في أشراط الساعة (١) .\nرزين: بفتح الراء، وكسر الزاي، وبالنون بعد الياء.\n_________\n(١) انظر الحديث رقم (٧٩١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧٤) تهذيب (١٢/٤٦٣ رقم ٢٩٣٠)، التقريب (٢/٦٢٠) .","vol":"12","page":333},{"text":"<span data-type=\"title\" id=toc-3005>[٦٧٥] أمُّ حكيم</span>\nهي أم حكيم بنت أَسِيد: بفتح الهمزة، وكسر السين.\nروت عن أبيها.\nروى عنها المغيرة بن الضَّحاك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧٥) تهذيب (١٢/٤٦٤، ٤٩٢)، التقريب (٢/٦٢١) .","vol":"12","page":333},{"text":"<span data-type=\"title\" id=toc-3006>الفصل الثالث: في الأبناء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3007>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3008>[٦٧٦] ابن الحضْرمي</span>\nهو العلاء بن عبد الله الحضْرمي (١) .\n_________\n(١) م: ابن الحضرمي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧٦) يأتي في حرف العين.","vol":"12","page":333},{"text":"<span data-type=\"title\" id=toc-3009>[٦٧٧] ابن الحَنْظَلِيَّة</span>\nهو سهل بن عبيد الحنْظَليَّة، وهي أم جدِّه، وبها يعرف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧٧) يأتي في جرف السين.","vol":"12","page":333},{"text":"<span data-type=\"title\" id=toc-3010>[٦٧٨] ابن حَوَالَة</span>\nهو عبد الله بن حوَالَة: بفتح الحاء، وتخفيف الواو، الأزْدي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧٨) تهذيب الكمال (٢/٦٧٦)، تهذيب التهذيب (٥/١٩٤، ٣٣٤)، تقريب التهذيب (١/٤١١، ٢٦٨)، خلاصة تهذيب الكمال (٢/٥١)، الكاشف (٢/٨٢)، تاريخ البخاري الكبير (٣/٣٣)، أسد الغابة (٣/٢١٩)، تجريد أسماء الصحابة (١/٣٠٦)، الإصابة (٤/٦٧)، الاستيعاب (٣/٨٩٤)، الوافي بالوفيات (١٧/١٥٦)، الثقات (٣/٢٤٣)، أسماء الصحابة الرواة (ت١٣٢) .","vol":"12","page":333},{"text":"<span data-type=\"title\" id=toc-3011>[٦٧٩] بنت حَمْزة</span>\nهي فاطمة بنت حمزَة بن عبد المطلب بن عبد مناف، وقيل غير ذلك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٧٩) تأتي في حرف الفاء.","vol":"12","page":333},{"text":"<span data-type=\"title\" id=toc-3012>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-3013>[٦٨٠] ابن حاتم</span>\nو[هو] (١) محمد بن حاتم. ذكره في كتاب الصَّيد (٢) .\n_________\n(١) زيادة ليست في الأصول.\n(٢) انظر الحديث رقم (٥٠٠٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨٠) راجع الحديث رقم (٥٠٠٠) .","vol":"12","page":333},{"text":"<span data-type=\"title\" id=toc-3014>[٦٨١] بنو الحارث</span>\nهم بنو الحارث بن الخزرج بن عمرو بن مالك بن الأوس بطن من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨١) الأنساب (٦٥/ا) .","vol":"12","page":333},{"text":"[٦٨٢] بنو حَارِثَة\nهم بنو حارثة بن الحارث بن الخزْرج بطن من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨٢) راجع الأنساب (٦٦/٥) .","vol":"12","page":333},{"text":"<span data-type=\"title\" id=toc-3016>[٦٨٣] بنو الحجَّاج</span>\nهم بنو الحجاج بن عامر بن حذيفة بن سعْد بن سهم، بطن من قريش.\nفمن أولاد الحجاج نُبَيْه ومُنَبِّه قتلا ببدر مشركين.\nنُبَيْه: بضم النون، وفتح الباء الموحدة، وسكون الياء.\nومُنَبِّه: بضم الميم، وفتح النون، وتشديد الباء الموحدة وكسرها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨٣) المصدر السابق (٦٨/ا) .","vol":"12","page":334},{"text":"<span data-type=\"title\" id=toc-3017>[٦٨٤] ابن حزْم</span>\nهو محمد بن عَمْرو بن حزْم، بفتح الحاء المهملة، وسكون الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨٤) تهذيب الكمال (٣/١٢٥١)، تهذيب التهذيب (٩/٣٧٠)، تقريب التهذيب (٢/١٩٥)، خلاصة تهذيب الكمال (٢/٤٤٣)، الكاشف (٣/٨٣)، تاريخ البخاري الكبير (١/١٨٩)، تاريخ البخاري الصغير (١/٧٠، ١١٢)، الجرح والتعديل (٨/١٣٢)، تراجم الأحبار (٤/٨٢)، الثقات (٥/٣٤٧)، الأنساب (١٣/٤٠)، معجم الثقات (٣٤٢)، طبقات ابن سعد (٨/٣٨٧)، الوافي بالوفيات (٤/٢٨٨) .","vol":"12","page":334},{"text":"<span data-type=\"title\" id=toc-3018>[٦٨٥] ابن الحُصَيْن</span>\nهو الربيس هبة الله بن محمد بن الحصين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨٥) مشيخة ابن عساكر (٢٣٧)، المنتظم (١٠/٢٤)، سير الأعلام (١٩/٥٣٦- ٥٣٩)، شذرات الذهب (٦/١٢٧) .","vol":"12","page":334},{"text":"<span data-type=\"title\" id=toc-3019>[٦٨٦] ابن الحَضْرَمي</span>\nهذا ابن الحضْرَمي الذي حرقه جارية بن قُدامة، واسمه عبد الله بن عامر، وذكره في كتاب الإيمان (١) .\n_________\n(١) بياض في م مقداره سطر، وانظر الحديث رقم (٢٥) . ص (٢٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨٦) راجع الحديث رقم (٥٥) .","vol":"12","page":334},{"text":"[٦٨٧] ابن أبي الحَكيم\nهو ابن أبي الحكيم الغفاري. حديثه في كتاب الطعام في أكل الثمار بغير إذن صاحبها. أخرجه أبو داود عن [أبي] رافع بن عمرو الغِفاري (١) .\n_________\n(١) انظر الحديث رقم (٥٥٣٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨٧) راجع الحديث رقم (٥٥٣٨٩) .","vol":"12","page":334},{"text":"<span data-type=\"title\" id=toc-3021>[٦٨٨] ابن أم الحَكَم</span>\nهو ابن أم الحكم بنت الزُّبْير بن عبد المطلب بن هاشم بن عبد مناف. حديثه في الدعاء بعد السلام (١)، ويقال: إن اسم أمه أم حكيم أخت ضُباعة.\n_________\n(١) انظر الحديث رقم (٢٢٠٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨٨) راجع الحديث رقم (٢٢٠٣) .","vol":"12","page":334},{"text":"<span data-type=\"title\" id=toc-3022>[٦٨٩] ابن الحَوْتِكيَّة</span>\nاسم ابن الحوْتِكيَّة: بفتح الحاء وسكون الواو، وكسر الكاف، وتشديد الياء تحتها نقطتان [يزيد] ... (١) .\n_________\n(١) بياض في م، وما بين حاصرتين من \" التقريب \"، وفي \" الخلاصة \" ابن الحوتكية يزيد، وهو يزيد بن الحوتكية ⦗٣٣٥⦘ بفتح المهملة والموحدة بينهما واو ثم كاف اليتمي. عن علي، وعنه موسى بن طلحة اليتمي (س) وقال المصحح في الهامش: ضبطه بالقلم في نسخة \" التقريب والتهذيب \" بالتاء المثناة الفوقية، ثم قال: وأكثر ما يرد في الحديث عن ابن الحوتكية غير المسمى اهـ. تهذيب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٨٩) كذا في الأصل.","vol":"12","page":334},{"text":"[]<span data-type=\"title\" id=toc-3023> بنو حَنِيفَة</span>\nهم بنو حنيفة بن لُجَيْم: بضم اللام، وفتح الجيم، وسكون الياء، ويرد في فصل النَّسب.","vol":"12","page":334},{"text":"<span data-type=\"title\" id=toc-3024>الفصل الرابع: في الأنساب</span>\n<span data-type=\"title\" id=toc-3025>[٦٩٠] الحارثي</span>\nهو الحارثي: بالثاء المثلثة منسوب إلى حارثَة بن الحارث بن الخزْرج، بطن من الأنصار. وإلى الحارث بن كعب بن عُلَة بن جَلْد بن مالك بن أُدد بن زَيْد بن يَشْجُب. ⦗٣٣٥⦘\nعُلة: بضم العين، وتخفيف اللام المفتوحة.\nوجَلْد: بفتح الجيم وسكون اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩٠) الأنساب (١٤٩/ب)، عجالة المبتدي (٤٤)، اللباب (١/٣٢٨) .","vol":"12","page":334},{"text":"<span data-type=\"title\" id=toc-3026>[٦٩١] الحَازِمي</span>\nهو أبو بكر محمد بن موسى بن أبي عثمان الحَازِمي الهَمْداني. من أهل همدان - ﵀ - كان إمام وقته في علوم الحديث إسنادًا، ومتنًا، ورجالًا، وفقهًا وجرحًا، وتعديلًا، وتاريخًا، وله التصانيف الحسنة الغريبة في علوم الحديث. طاف البلاد ولقي المشايخ والحُفّاظ، وأتقن هذا العلم، ولو طال عمره لكان آية في هذا الفنَّ وإنما اخترمته المنية، وقد ناهز الأربعين في سنة أربع وثمانين وخمسمائة ببغداد ودفن بمقبرة الشُّوينزي، وكان فقيهًا شافعيًا زاهدًا عابدًا ورعًا، لم أره ولكن رأيت آثاره، ولم أسمع منه ولكن سمعت أخباره رحمة الله عليه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩١) الأنساب (١٤٩/ب- ١٥٠/أ)، اللباب (١/٣٣٠)، وقد أراد المؤلف من إيراد اسم شيخه الحازمي هنا التأكيد على أنه صدر من انتسب إِلى هذه النسبة، وأعلاهم شأنا فجعلها مقتصرة عليه. انظر ترجمته في وفيات الأعيان (٤/٢٩٤)، العبر (٤/٢٥٤)، سير الأعلام (٢١/١٦٧- ١٧٢)، تذكرة الحفاظ (١٣٦٣)، الوافي (٥/٨٨)، طبقات السبكي (٧/١٣)، البداية والنهاية (١٢/٣٣٢)، شذرات الذهب (٦/٤٦١ - ٤٦٢) .","vol":"12","page":335},{"text":"<span data-type=\"title\" id=toc-3027>[٦٩٢] الحُبْراني</span>\nالحُبْراني: بضم الحاء، وسكون الباء الموحدة وبالراء والنون.\nمنسوب إلى حُبْران بن عمرو بن قيس بن مُعَاوية بن جُشَم بن عبد شمس بن وايل بن الغَوْث بن قَطن. بطن من حمير، قيل من اليمن.\nجُشَم: بضم الجيم، وفتح الشين المعجمة.\nوالغَوْث: بفتح الغين المعجمة، والثاء المثلثة، ووايل: بكسر الياء تحتها نقطتان.\nوقَطَن: بفتح القاف وفتح الطاء المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩٢) عجالة المبتدي (٤٤)، اللباب (٣٣٦) .","vol":"12","page":335},{"text":"[]<span data-type=\"title\" id=toc-3028> الحَبَشي</span>\nالحَبَشي: بفتح الحاء، وفتح الباء الموحدة، والشين المعجمة.\nمنسوب إلى الحَبَش، وهم هذا الجيل الأسود المعروف من الناس. ومنسوب إلى حَبَش حي من حمير. منهم أبو سلام ممطور الحَبَشي.\nسَلام: بتشديد اللام.\nوممطُور: بضم الطاء.","vol":"12","page":335},{"text":"<span data-type=\"title\" id=toc-3029>[٦٩٣] الحَبَطي</span>\nالحبَطي: بفتح الحاء، وفتح الباء الموحدة، وبالطاء المهملة.\nمنسوب إلى الحِبط بكسر الباء وهو لقب الحارث بن مازن بن عمرو بن تميم بن مُرّ بن أُدّ بن طابخة، وإنما لقب به لأنه كان في سفر وأصابه الحَبط، وهو داء ⦗٣٣٦⦘ يأخذ البطنَ فيُهلِك صاحبَه وقيل لأولاده: الحَبِطات، وعامتهم بالبصرة. وفي النّسب إليه فتحت الباء قياسًا على نظائره، مثل النَّمري منسوب إلى النمِر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩٣) الأنساب (١٥٤ ب - ١٥٥ أ) عجالة المبتدي (٤٥)، اللباب (١/٣٣٧) .","vol":"12","page":335},{"text":"<span data-type=\"title\" id=toc-3030>[٦٩٤] الحُبُلي</span>\nالحُبُلي: بضم الحاء، وضم الباء الموحدة، وباللام.\nمنسوب إلى حُبُل بن كُلَيْب بن عوْف، من بني سهل بن زيد من حضرموت، منهم أبو عبد الرحمن الحُبُلي المُعَافِري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩٤) الأنساب (١٥٥ أ)، اللباب (١/٣٣٧ - ٣٣٨) .","vol":"12","page":336},{"text":"[]<span data-type=\"title\" id=toc-3031> الحَجبي</span>\nالحجَبي: بفتح الحاء، وفتح الجيم وبالباء الموحدة.\nمنسوب إلى الحجبة، وهم جمع حاجب، والمراد بهم حَجَبَة البيت الحرام بني عبد الدار قُصَيْ بن كِلاب بن مُرَّة من قُرَيش، وقد جاء النّسب إليهم خارجًا عن القياس فنسبوا إلى الجمع لكثرة الاستعمال.","vol":"12","page":336},{"text":"<span data-type=\"title\" id=toc-3032>[٦٩٥] الحَجْري</span>\nالحَجْري: بفتح الحاء، وسكون الجيم، وبالراء.\nمنسوب إلى حَجْر بن ذي رُعَيْن واسمه يَرِيْم بن زَيدُ بن سَهل بن عمرو بن قيس، بطن من حمِير.\nوإلى حَجْر بن عِمران بن عمر بن عامر ماء السماء بطن من الأزد.\nرُعَيْن: بضم الراء، وفتح العين المهملة، وسكون الياء، والنون.\nويَرِيْم: بفتح الياء تحتها نقطتان، وكسر الراء، وسكون الياء الثانية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩٥) الأنساب (٥٧أ -ب) عجالة المبتدي (٤٤ - ٤٥)، اللباب (١/٣٤٣ - ٣٤٤) .","vol":"12","page":336},{"text":"<span data-type=\"title\" id=toc-3033>[٦٩٦] الحَرَازي</span>\nالحَرَازي: بفتح الحاء، والراء، وبالزاي بعد الألف.\nمنسوب إلى حَراز بن عوف بن عدي بن مالك بن زيد (١) بن سهل. بطن من حمير. وقال الدارقطني: هو الحرّاني بتشديد الراء، وبالنون بدل الزاي قالوا: والصواب الأول.\n_________\n(١) في م: \" يزيد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩٦) الأنساب (١٦٠ ب - ١٦١ أ)، عجالة المبتدي (٤٧)، اللباب (١/٣٥٢) .","vol":"12","page":336},{"text":"<span data-type=\"title\" id=toc-3034>[٦٩٧] الحَرْبي</span>\nالحربي: بفتح الحاء، وسكون الراء، وبالباء الموحدة.\nمنسوب إلى الحرْبيّة محلة معروفة ببغداد، والمَحَلَّة منسوبة إلى حرْب بن عبد الله صاحب حرس المنصور. وممن ينسب إليها وليس منها الإمام إبراهيم بن إسحاق الحرْبي فإنّ أصله من مرو وإنما سمي الحرْبي ... (١) .\n_________\n(١) بياض في م، خ مقداره سطر، قال ابن الأنباري في \" نزهة الألباء \": روى أبو إسحاق بن إبراهيم بن حبيش ⦗٣٣٧⦘ قال: قلت: لم سميت الحربي؟ فقال: صحبت قومًا من الكرخ كذا على الحديث وعندهم ما جاوز القنطرة العتيقة من الحربية فسموني الحربي بذلك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩٧) الأنساب (١٦١ ب - ١٦٢ ب)، اللباب (١/٣٥٤- ٣٥٦) .","vol":"12","page":336},{"text":"<span data-type=\"title\" id=toc-3035>[٦٩٨] الحَرَشي</span>\nالحَرَشي: بفتح الحاء، وفتح الراء، والشين المعجمة.\nمنسوب إِلى حَرِيش بن كعب بن ربيعة بن عامر بن صعصعة بن معاوية بن بكر بن هوازن، حذفت الياء في النسب قياسًا على نظائره، ينسب إِليهم جماعة كثيرة بالبصرة ونيسابور.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩٨) الأنساب (١٦٣ أ - ١٦٤ أ)، اللباب (١/٣٥٧) .","vol":"12","page":337},{"text":"<span data-type=\"title\" id=toc-3036>[٦٩٩] الحَدَثي</span>\nالحدثي: بفتح الحاء، وفتح الدال المهملة، وبالثاء المثلثة.\nمنسوب إلى الحَدِيثَة المدينة المعروفة على الفرات فحذفت الياء والتاء قياسًا في النسب على نظائره نحو الجزيرة والمدينة.\nفمن نسب (١) إليها سُوَيْد بن سعيد صاحب مالك بن أنس.\n_________\n(١) في خ: ينسب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٦٩٩) الأنساب (١٥٩ أ - ب)، اللباب (١/٣٥٦) .","vol":"12","page":337},{"text":"[]<span data-type=\"title\" id=toc-3037> الحَرُورِيَّة</span>\nالحَرورية: بفتح الحاء، وضم الراء الأولى، وكسر الثانية: قوم من الخوارج منسوبون إلى حروراء قرية بأرض العراق قريبًا من الكوفة كان أول اجتماعهم بها.","vol":"12","page":337},{"text":"<span data-type=\"title\" id=toc-3038>[٧٠٠] الحَضْرَمي</span>\nالحَضْرَمي: بفتح الحاء، وسكون الضاد المعجمة.\nمنسوب إلى حضْرَموت بن قيْس بن معاوية بن جُشم بن عبد شمس بن وايل بن حمير، وفي نسبه خلاف. وإلى حضرموت اسم الصقع المعروف، وإن كان الصقع سمي بالأوَّل في الأصل، وقد جاء النّسب إليه مركبًا مثل نظائره نحو عبْشَمي، عبْقسي، وعبْدري في النسب إلى عبد شمس وعبد قيس وعبد الدار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠٠) الأنساب (١٧٠ أ - ب)، عجالة المبتدي (٤٨)، اللباب (١/٣٧٠- ٣٧١) .","vol":"12","page":337},{"text":"<span data-type=\"title\" id=toc-3039>[٧٠١] الحَكَمي</span>\nالحكمي: بفتح الحاء، وفتح الكاف.\nمنسوب إلى الحَكَم بن سَعْد العشيرة بن مذْحِج. وهو مالك بن أُدَد بن زَيْد بن يَشْجُب بن عَرِيب بن زَيْد بن كَهلان.\nيَشْجُب: بفتح الياء تحتها نقطتان، وسكون الشين المعجمة، وضم الجيم، وبالباء الموحدة.\nوعَرِيْب: بفتح العين المهملة، وكسر الراء وبالياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠١) الأنساب (١٧٢ ب)، عجالة المبتدي (٤٨)، اللباب (١/٣٧٨) .","vol":"12","page":337},{"text":"<span data-type=\"title\" id=toc-3040>[٧٠٢] الحَمَّامي</span>\nالحمَّامي: بفتح الحاء، وتشديد الميم الأولى. ⦗٣٣٨⦘\nمنسوب إلى الحَمَّام، وقد جاء هذا النسب في اسم علي بن أحمد المقري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠٢) الأنساب (١٧٤ أ)، اللباب (١/٣٨٥) .","vol":"12","page":337},{"text":"<span data-type=\"title\" id=toc-3041>[٧٠٣] الحُمَيْدي</span>\nالحُمَيْدي: بضم الحاء، وفتح الميم، وسكون الياء، وبالدال المهملة.\nمنسوب إلى حُمَيْد بن زُهَير بن الحارث بن أسَد بن عبد العُزَّى بن قُصَي بن كِلاب فصيل من أسد قريش، ينسب إلى جماعة منهم عبد الله بن الزُّبَيْر بن عيسى بن عُبَيْد الله بن الزُّبَيْر بن عبيد الله بن حُمَيْد الحُمَيْدي الأكبر صاحب الشافعي، وسفيان بن عيينة، وشيخ البخاري. ومن المعروفين بالحُمَيْدي الإمام أبو عبد الله محمد بن أبي نصر بن عبد الله بن فتوح بن عبد الله بن حميد صاحب كتاب «الجمع بين الصحيحين» منسوب إلى جده أو إلى القبيل المذكور.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠٣) الأنساب (١٧٧ أ - ب)، عجالة المبتدي (٤٩)، اللباب (١/٣٩٢- ٣٩٣) .","vol":"12","page":338},{"text":"<span data-type=\"title\" id=toc-3042>[٧٠٤] الحِمْيَري</span>\nالحِمْيَري: بكسر الحاء، وسكون الميم، وفتح الياء.\nمنسوب إلى حِمْير بن سبأ بن يَشْجُب بن يَعْرُب بن قحْطان شعب في اليمن.\nيَعْرب: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وضم الراء وبالباء الموحدة.\nويشجب تقدم في الحَكَمي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠٤) الأنساب (١٧٧ ب)، عجالة المبتدي (٤٨)، اللباب (١/٣٩٢) .","vol":"12","page":338},{"text":"<span data-type=\"title\" id=toc-3043>[٧٠٥] الحَنْظَلي</span>\nالحَنْظَلِي: منسوب إلى حَنْظَلَة بن مالك بن زيد مناة بن تميم، بطن عامتهم بالبصرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠٥) الأنساب (١٧٩أ - ب)، عجالة المبتدي (٥٠)، اللباب (١/٣٦٩) .","vol":"12","page":338},{"text":"<span data-type=\"title\" id=toc-3044>[٧٠٦] الحَنَفي</span>\nالحنَفي: منسوب إلى حَنِيفَة بن لُجَيْم بن صَعْب بن علي بن بكر بن وايل، من بني أسد بن ربيعة.\nلجيم: بضم اللام، وفتح الجيم، وسكون الياء.\nووايل: بكسر الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠٦) الأنساب (١٧٩ ب)، عجالة المبتدي (٥٠)، اللباب (١/٣٩٦ - ٣٩٧) .","vol":"12","page":338},{"text":"<span data-type=\"title\" id=toc-3045>[٧٠٧] الحِيْرِي</span>\nالحيْري: بكسر الحاء، وسكون الياء تحتها نقطتان، وبالراء.\nمنسوب إلى الحِيْرَة، وهي البلد المعروف قديمًا، مجاور الكوفة. وإلى الحيرة محلَّة بنيسابور، وإليها ينسب محمد بن أحمد بن حَمَدان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠٧) الأنساب (١٨٢ ب - ١٨٣ أ)، اللباب (١/٤٠٥ - ٤٠٦) .","vol":"12","page":338},{"text":"<span data-type=\"title\" id=toc-3046>حرف الخاء</span>\nويشتمل على أربعة فصول\n<span data-type=\"title\" id=toc-3047>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-3048>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-3049>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3050>[٧٠٨] خارِجَة بن حُذَافة</span>\nهو خارجة بن حُذَافة بن غانم بن عامر بن عبد الله بن عَبيد بن عوِيج بن عديّ بن كعب بن لؤي بن غالب القُرَشي العَدَوي. كان أحد فُرسان قريش، يقال: إنه كان يعدل بألف فارس. قاله ابن عبد البر. قال: وذكر بعض أهل النَّسب أنَّ عمرو بن العاص كتب إلى عمر بن الخطَّاب يستمدّه بثلاثة آلاف فارس، فأمدَّهُ بخارجة بن حُذافة، والزُّبير بن العَوَّام، والمِقداد بن الأسود. وولي خارجة القضاء بمصر لعمرو بن العاص، وقيل: كان على شرطته، وعداده في أهل مصر.\nوهو الذي قتله الخارجي ظنًا منه أنه عمرو بن العاص، والخارجي هو أحد الثلاثة الذين اتفقوا على قتل علي ومعاوية وعمرو وتوجه كل واحد منهم إلى أحد من الثلاثة، فنفذ قضاء الله﷿- في علي دونهما، ويقال: إن الذي قتل خارجة هو رجل من بني العنبر بن عمرو بن تميم، يقال له: زاذَوَيهِ، وقيل: إنه مولى لبني العنْبر، وكان قتله في سنة أربعين.\nروى عنه عبد الله بن أبي مُرة.\nحذافَة: بضم الحاء، وتخفيف الذال المعجمة، وبالفاء.\nوعَبِيد: بفتح العين المهملة، وكسر الباء الموحدة.\nوعَوِيج: بفتح العين، وكسر الواو، وبالجيم.\nوزاذَوَيْهِ: بالزَّاي، وفتح الذَّال المعجمة، وفتح الواو، وسكون الياء تحتها نقطتان وكسر الهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠٨) تهذيب الكمال (١/٣٤٨)، تهذيب التهذيب (٣/٧٤)، تقريب التهذيب (١/٢١٠)، خلاصة تهذيب الكمال (١/٢٧٣)، الكاشف (١/٢٦٥)، تاريخ البخاري الكبير (٣/٢٠٣)، تاريخ البخاري الصغير (١/٩٣)، الجرح والتعديل (٨/٤٣)، أسد الغابة (٢/٨٣)، الاستيعاب (٢/٤١٨)، تجريد أسماء الصحابة (١/١٤٦)، الإصابة (٢/٢٢٢)، الطبقات الكبرى (٤/٢٦١)، الثقات (٣/١١١)، أسماء الصحابة الرواة (ت٤٠٣) .","vol":"12","page":341},{"text":"<span data-type=\"title\" id=toc-3051>[٧٠٩] خالد بن زيد</span>\nهو أبو أيوب خالد بن زيد بن كُلَيْب بن ثعلَبة بن عبد عوف بن ⦗٣٤٢⦘ غنم بن مالك بن النجّار الأنْصاري النَّجاري الخزْرَجي. شهد بدرًا، والعقبة الثانية، والمشاهدَ كلَّها. وهو ممن غلبت عليه كنيته. وكان مع علي بن أبي طالب في حروبه كلها.\nومات بالقُسطَنْطِينية مرابطًا سنة إحدى وخمسين، وقيل: سنة اثنتين وخمسين، وقيل: سنة خمسين، وذلك مع يزيد بن معاوية لما أغزاه أبوه القُسْطَنْطِينِيَّة خرج معه فمرض، فلمَّا ثقُل قال لأصحابه: إذا أنا مُتُّ فاحملوني، فإذا صادفْتُم العدوَّ فادفنوني تحت أقدامكم ففعلوا. وقبره قريب من سورها معروف إلى اليوم مُعَظَّم يستسقون به فيسقون (*) (١) .\nروى عنه البراء بن عازب، وجابر بن سَمُرَة، وعبد الله بن يزيد الخطْمي، وعطاء بن يزيد اللَّيثي.\nعازب: بالزاي والباء الموحدة.\nالخَطْمِي: بفتح الخاء المعجمة وسكون الطاء المهملة، وكسر الميم.\n_________\n(١) يستشفون به فيشفون وما أثبتناه من م وهو الموافق لما في \" أسد الغابة \" و\" الاستيعاب \".\n(*) قال مُعِدُّ الكتاب للشاملة:\nالاستسقاء بأهل الصلاح، إنما يكون في حياتهم لا بعد موتهم، كما فعل الخليفة الراشد عمر بن الخطاب - ﵁ -، فقد روى البخاري في \" صحيحه \" ٢ / ٤١٠ في الاستسقاء: باب سؤال الناس الإمام الاستسقاء، من طريق أنس ; أن عمر بن الخطاب كان إذا قحطوا، استسقى بالعباس بن عبد المطلب، فقال: اللهم إنا كنا نتوسل إليك بنبينا، فتسقينا، وإنا نتوسل إليك بعم نبينا، فاسقنا، فيسقون.\nوقد بيَّن الزبير بن بكار في \" الأنساب \" صفة ما دعا به العباس فيما نقله عنه الحافظ: \" اللهم إنه لم ينزل بلاء إلا بذنب، ولم يكشف إلا بتوبة، وقد توجه القوم بي إليك لمكاني من نبيك، وهذه أيدينا إليك بالذنوب، ونواصينا إليك بالتوبة، فاسقنا الغيث \".\n[تعليق الشيخ شعيب الارنؤوط - سير أعلام النبلاء: ٢ / ٤١٣]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٠٩) تهذيب الكمال (١/٣٥٣)، تهذيب التهذيب (٣/٩٠)، تقريب التهذيب (١/٢١٣)، خلاصة تهذيب الكمال (١/٢٧٧)، الكاشف (١/٢٦٨)، تاريخ البخاري الكبير (٣/١٣٦، ٩/٨٩)، الجرح والتعديل (٣/٣٣١)، أسد الغابة (٢/٩٤)، تجريد أسماء الصحابة (١/١٥٠)، الإصابة (٢/٢٣٤)، الاستيعاب (٢/٤٢٤)، سير الأعلام (٢/٤٠٢)، الطبقات (٨٩، ١٤٠، ١٩٠، ٣٠٣)، البداية والنهاية (٨/٥٨)، الحلية (١/٣٦١)، تاريخ بغداد (١/١٥٣)، الثقات (٣/١٠٢) .","vol":"12","page":341},{"text":"<span data-type=\"title\" id=toc-3052>[٧١٠] خالد بن سعيد</span>\nهو أبو سعيد خالد بن سعيد بن العاص بن أُميَّة بن عبد شمس بن عبد مناف القرشي، الأمَوي. أسلم قديمًا. يقال: إنه أسلم بعد أبي بكر الصِّدِّيق - ﵁ - فكان ثالثًا أو رابعًا، وقيل: كان خامسًا فهو من السابقين الأوَّلين. وأسلم أخوه عمرو، وهاجرا معًا إلى أرض الحبشة، وأقام بها بضع عشرة سنة، وولد له بها ابنه سعيد، وبنته أم خالد. وقدم على النبيِّ - ﷺ- في غزوة خيبر، وشهد معه ما بعدها من المشاهد، وبعثه على صدقات أهل اليمن، فتوفي النبيُّ - ﷺ- وهو باليمن، وقتل يوم مرج الصُّفَّر بالشام، سنة أربع عشرة من صَدْرِ خِلافة عمر، وقيل: قتِل يوم أجْنادين سنة ثلاث عشرة قبل وفاة أبي بكر الصِّدِّيق بأربع وعشرين ليلة، وهو ابن خمسين سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١٠) طبقات خليفة (١١، ٢٩٨)، وتاريخه (٩٧، ١٢٠، ٢٠١)، التاريخ الكبير (٣/١٥٢)، الجرح والتعديل (٣/٣٣٤)، الاستيعاب (٣/١٥٣)، مختصر تاريخ دمشق (٧/٣٤٤ - ٣٥١)، أسد الغابة (٢/٩٧)، الإصابة (٣/٥٨)، انظر سير أعلام النبلاء (١/٢٥٩) .","vol":"12","page":342},{"text":"<span data-type=\"title\" id=toc-3053>[٧١١] خالد بن عُرْفُطَة</span>\nهو خالد بن عُرْفُطَة بن أبْرَهة بن سنان اللَّيثِي، ويقال: البكْري من بني ليْثِ بن بكر بن عبد مناة، ويقال: هو من قضاعة من بني عُذْرَة. ومن قال هذا قال: هو خالد بن عرْفُطَة بن صُعير بن أخي ثعلبة بن صُعَيْر، وصُعَيْر ⦗٣٤٣⦘ عذري من بني حَزَّاز بن كاهل بن عذرة - حليف بني زهرة - يقال له العذري، ويقال: الحَزّازي، ويقال: البكري ومن جعله عُذْرِيًا قال: هو خالد بن عُرْفُطة بن أبْرَهة بن سِنان بن صُفَيِّ بن الهايلة - وقيل الهيلة - بن عبد الله بن غَيْلان بن أسْلُم بن حَزّاز بن كاهل بن عُذْرَة بن سعد بن هذيم. قال ابن عبد البر: وهذا هو الصواب في نسبه، والحق إن شاء الله والله أعلم. وهو حليف لبني زُهرة عند جميعهم، عِداده في أهل الكوفة.\nروى عنه أبو عثمان النَّهْدِي، وعبد الله بن يسار، ومسلم مولاه. ولاه سعد ابن أبي وقّاص القتال يوم القادسية.\nومات بالكوفة سنة ستين، وقيل: سنة إحدى وستين.\nعُرْفطَة: بضم العين المهملة، وسكون الراء، وضم الفاء، وبالطاء المهملة.\nوأبْرَهة: بفتح الهمزة، وسكون الباء الموحدة، وفتح الراء.\nوصُعَيْر: بضم الصاد وفتح العين المهملتين، وسكون الياء.\nوحزّاز: بفتح الحاء المهملة، وتشديد الزّاي الأولى.\nوصُفَيّ: بضم الصّاد المهملة، وفتح الفاء، وتشديد الياء.\nوالهايلة والهيلة: بياء تحتها نقطتان.\nوغَيْلان: بالغين المعجمة.\nوأسْلُم: بضم اللام خلافًا لابن حبيب.\nوهُذَيْم: بضم الهاء، وفتح الذال المعجمة، وسكون الياء.\nوالنَّهْدِي: بفتح النون، وبالدال المهملة.\nويَسَار: بالياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١١) تهذيب التهذيب (٣/١٠٦)، تقريب التهذيب (١/٢١٦)، خلاصة تهذيب الكمال (١/٢٨١)، الكاشف (١/٢٧٢)، تاريخ البخاري الكبير (٣/١٣٨)، الجرح والتعديل (٣/٣٣٧)، أسد الغابة (٢/١٠٢)، تجريد أسماء الصحابة (١/١٥٢)، الإصابة (٢/٢٤٤)، الطبقات الكبرى (٣/٢٩٨)، الثقات (٣/١٠٤)، أسماء الصحابة الرواة (ت٣٢٨) .","vol":"12","page":342},{"text":"<span data-type=\"title\" id=toc-3054>[٧١٢] خالد بن عُقْبَة</span>\nهو أبو سَلَمَة خالد بن عُقَبَة بن أبي مُعَيْط بن أبي عمرو بن أُمَيَّة بن عبد شمس بن عبد مناف القُرَشي الأمَوي. له إدراك، وكان هو وأخواه الوليد وعُمَارة من مُسْلِمَةِ الفتح. وليست له رواية. وله ذكر في حديث النَّهي عن تناجي اثنين دون الثالث (١) . نزل الرقَّة، وماتَ بها، وعقبه بها. قاله ابن مندة. وقال ابن عبد البر: المُعَيْطِيُّون الذين بقْرْطُبَة يُنْسبون إلى خالد هذا.\n_________\n(١) انظر الحديث رقم (٤٧٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١٢) تعجيل المنفعة (٢٦٤)، دائرة معارف الأعلمي (١٧/١٣١) .","vol":"12","page":343},{"text":"<span data-type=\"title\" id=toc-3055>[٧١٣] خالد بن الوليد</span>\nهو أبو سُلَيْمان، وقيل: أبو الوليد خالد بن الوليد بن المُغيرة بن عبد الله بن عمر بن مَخزوم القُرَشي المَخْزُومي. وأمُّه لُبَابَةُ الصُّغْرَى - وقيل الكُبْرَى، والأكثر الأول - بنت الحارث، أخت مَيْمونة زوج النبي - ﷺ-. كان أحدَ أشراف قريش في الجاهلية. وكانت إليه الأعِنَّةُ. واختلف في وقت إسلامه وهجرته، فقيل: ⦗٣٤٤⦘ هاجر بعد الحُدَيْبية، وقيل: بين الحُدَيْبِيَّة وخيْبَر، وقيل: بعْدَ بني قُرَيظَة سنةَ خمس، وقيل: سنة ثمان مع عمرو بن العاص وعثمان بن طلحة، وأبلى في الإسلام بلاءً حسنًا، وسمَّاه رسول الله - ﷺ- سيفَ الله. ولا يصحُّ له مشهد مع رسول الله - ﷺ- قبل فتح مكة. ولما عزله عمر بن الخطاب عن حمص لم يَزل مرابطًا بها إلى أن مات فيها سنة إحدى وعشرين أو اثنتين وعشرين (١) . وأوصى إلى عمر بن الخطّاب.\nروى عنه ابن عباس. قال محمد بن سَلام: لم تبقَ امرأة من بني المغيرة إلا وضعت لمَّتها على قبر خالد بن الوليد، يعني حلقت رأسها.\nلُبَابَةُ: بضم اللام، وتخفيف الباء الموحدة الأولى.\nوسَلاّم: بتشديد اللام.\n_________\n(١) إن إمعان النظر في الآثار الواردة بوفاته، تقودنا إلى أن وفاته بالمدينة المنورة. انظر \" فتح الباري \" ٣ / ١٦١، و\" الإصابة \" رقم (١٤٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١٣) تهذيب الكمال (١/٣٦٦)، تقريب التهذيب (١/٢١٩)، خلاصة تهذيب الكمال (١/٢٨٥)، الكاشف (١/٢٧٥)، تاريخ البخاري الكبير (٣/١٣٦)، تاريخ البخاري الصغير (١/٢٣، ٤٠، ٤٦، ٤٩، ٥٢، ٥٧، ٥٨)، الجرح والتعديل (٣/١٦٠٧)، لسان الميزان (٢/٣٨٩)، أسد الغابة (٢/١٠٩)، الإصابة (٢/٢٥١)، تجريد أسماء الصحابة (١/١٢٤)، الاستيعاب (٢/٤٢٧)، الأعلام (٢/٣٠٠)، طبقات ابن سعد (٧/٤٧٩)، سير الأعلام (١/٣٦٦)، البداية والنهاية (٧/١١٣)، شذرات الذهب (١/١٥، ٢٣، ٢٤، ٢٦، ٢٨) .","vol":"12","page":343},{"text":"<span data-type=\"title\" id=toc-3056>[٧١٤] خَبَّاب بن الأرَتّ</span>\nهو أبو عبد الله، وقيل: أبو يحيى، وقيل: أبو محمد خَبَّاب بن الأرَتّ بن جَندَلَة بن سعد بن خزيمة بن كعب بن سعد بن زيد مناة بن تميم التَّميمي. ويقال: إنه خزاعي، والصحيح أنه تميمي، وإنما لحقه سبي في الجاهلية، فاشترته امرأة من خزاعة فأعتقته، ويقال إنه مولى عُتْبَة بن غزْوان. أسلم قبل دخول النبي - ﷺ- دار الأرقم. وهو ممن عُذِّب في الله على إسلامه فصبر، وهو مُهاجري، شهد بدرًا وما بعدها. نزل الكوفة، ومات بها سنة سبع وثلاثين، وله ثلاث وسبعون سنة، وقيل: ثلاث وستون، ويقال: إنه أول من مات بالكوفة من الصحابة، وصلَّى عليه علي بن أبي طالب.\nروى عنه ابنه عبد الله، وطارق بن شهاب، وقيس بن أبي حازم، وأبو وايل، ومسروق.\nخبَّاب: بفتح الخاء، وتشديد الباء الموحدة الأولى.\nوالأرَت: بفتح الهمزة، وفتح الراء، وتشديد التاء فوقها نقطتان.\nوجَنْدَلة: بفتح الجيم وسكون النون.\nوخُزَيمة: بضم الخاء المعجمة، وفتح الزاي.\nوغَزْوان: بفتح الغين المعجمة، وسكون الزاي.\nوعُتْبَة: بضم العين، وسكون التاء فوقها نقطتان، وبالباء الموحدة.\nوحازم: بالحاء المهملة، والزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١٤) تهذيب الكمال (١/٣٦٩)، تهذيب التهذيب (٣/١٣٣)، تقريب التهذيب (١/٢٢٢)، خلاصة تهذيب الكمال (١/٢٨٧)، تاريخ البخاري الكبير (٣/٢١٥)، تاريخ البخاري الصغير (١/٧٨)، الجرح والتعديل (٣/١٨١٧)، أسد الغابة (٢/١١٤)، تجريد أسماء الصحابة (٢/١٥٥)، الإصابة (٢/٢٥٨)، حلية (١/١٤٣، ٣٥٩)، شذرات الذهب (١/٤٧)، سير الأعلام (٢/٣٢٣)، الثقات (٣/١٠٦)، أسماء الصحابة الرواة (ت٨٩) .","vol":"12","page":344},{"text":"<span data-type=\"title\" id=toc-3057>[٧١٥] خُبَيْب بن عدي</span>\nهو خُبَيْب بن عدي، من بني عمرو بن عوف الأنصاري الأوسي.\nشهد بدرًا، وأسر في غزوة الرّجيع سنة ثلاث، فانطلق به إلى مكة، فاشتراه بنو الحارث بن عامر بن نوفل، وكان خبيب قد قتل الحارث بن عامر يوم بدر كافرًا، ⦗٣٤٥⦘ فاشتراه بنوه ليقتلوه به، فأقام عندهم أسيرًا، ثم صلبوه بالتَّنْعِيم، وكان الذي تولى صلبه عُقْبَة بن الحارث وأبو هبيرة العبدري، فخبيب أولُّ من صلب في الإسلام، وَأوَّلُ من سنَّ صلاة ركعتين عند القتل.\nروى عنه الحارث بن البرصاء.\nخُبَيْب: بضم الخاء وفتح الباء الموحدة الأولى وبعدها ياء ساكنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١٥) تاريخ خليفة (٧٤ - ٧٦)، حلية الأولياء (١/١١٢- ١١٤)، الاستيعاب (٢/٤٤٠- ٤٤٢)، أسد الغابة (٢/١٢٠)، الإصابة (١/٤١٨- ٤١٩)، سير الأعلام (١/٢٤٦- ٢٤٩) .","vol":"12","page":344},{"text":"<span data-type=\"title\" id=toc-3058>[٧١٦] خُرَيْم الأسدي</span>\nهو أبو عبد الله، ويقال: أبو يحيى، ويقال: أبو أيمن، خرَيْم بن الأخرم بن شداد بن عمرو بن فاتك بن القُلَيْب بن عمرو بن أسد بن خُزَيمة الأسدي، وقد ينسب إلى جدِّه فيقال: خريم بن فاتك. ويقال: إن أباه الأخرم يقال له فاتك. شهد بدرًا مع أخيه سَبْرَة بن فاتك، وقيل: إنه أسلم يوم فتح مكة هو وابنه أيمن بن خريم، والأول أصح. وعداده في الشّاميين. وقيل: في الكوفيين.\nروى عنه المَعْرُور بن سويد، وشَمِر بن عطية، والربيع بن عُمَيْلة، وحبيب بن النَّعْمان الأسدي.\nخُرَيْم: بضم الخاء، وفتح الراء المهملة، وسكون الياء.\nالأَخْرَم: بفتح الهمزة، وسكون الخاء المعجمة، وبالراء.\nوفاتك: بالفاء، والتاء فوقها نقطتان.\nوالقُلَيْب: بضم القاف، وفتح اللام، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nوخُزَيْمة: بضم الخاء المعجمة، وفتح الزاي.\nوسَبْرة: بفتح السين المهملة، وسكون الباء الموحدة.\nوأيمن: بفتح الهمزة وسكون الياء تحتها نقطتان وبالنون.\nوالمَعْرُور: بفتح الميم، وسكون العين المهملة، وضم الراء الأولى.\nوشَمِر: بفتح الشين المعجمة، وكسر الميم.\nوعُمَيْلَة: بضم العين المهملة، وفتح الميم، وسكون الياء وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١٦) طبقات خليفة (٣٥)، وفيه (ابن فاتل) وهو تحريف، تاريخ البخاري (٣/٢٢٤ - ٢٢٥)، الجرح والتعديل (٣/٤٠٠)، الاستيعاب (٢/٤٤٦)، مختصر تاريخ دمشق لابن منظور (٨/٤٠ - ٤٤)، أسد الغابة (٢/١٣٠ - ١٣١)، الإصابة (١/٤٢٤) .","vol":"12","page":345},{"text":"<span data-type=\"title\" id=toc-3059>[٧١٧] خُزَيْمَة بن ثابت</span>\nهو أبو عُمارة خُزَيْمَة بن ثابت بن الفاكِهِ بن ثَعْلَبة بن ساعدة الخطمي الأنْصاري الأوْسي، يعرف بذي الشَّهادتين. شهد بدرًا وما بعدها، وكانت رايةُ خطْمَةَ بيدِهِ يوم الفتح. كان مع علي يوم صفّين، فلما قتل عمّارُ بن ياسر جرَّدَ سيفَه فقاتل حتى قُتِلَ.\nروى عنه ابناه: عبد الله، وعُمارة، وجابر بن عبد الله.\nخُزَيْمة: بضم الخاء، وفتح الزاي.\nوالفاكِه: بالفاء وكسر الكاف، وبالهاء.\nوعُمَارة: بضم العين.\nوالخَطْمي: بفتح الخاء، وسكون الطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١٧) تهذيب الكمال (١/٣٧١)، تهذيب التهذيب (٣/١٤٠)، تقريب التهذيب (١/٢٢٣)، خلاصة تهذيب الكمال (١/٢٨٩)، الكاشف (١/٢٧٩)، تاريخ البخاري الكبير (٣/٢٠٥، ٢٠٦)، تاريخ البخاري الصغير (١/٧٨، ١٧٠)، الجرح والتعديل (٣/١٧٤٤)، الاستيعاب (٢/٤٤٨)، أسد الغابة (٢/١٣٢)، تجريد أسماء الصحابة (١/١٥٩)، الإصابة (٢/٢٧٨)، شذرات الذهب (١/٤٥)، طبقات ابن سعد (٨/٣٥٥، ٤٥٣)، سير الأعلام (٢/٤٨٥)، البداية والنهاية (٧/٣١١)، الثقات (٣/١٠٧) .","vol":"12","page":345},{"text":"<span data-type=\"title\" id=toc-3060>[٧١٨] خُزَيْمَة بن جَزْء</span>\nهو أبو عبد الله خزَيمة بن جزء السُّلَمي.\nروى عنه أخوه حِبّاب بن جزء. يُعَدُّ في الوحدان.\nجزْء: بفتح الجيم، وسكون الزاي، وبعدها همزة، وأصحاب الحديث يقولون: جزي بفتح الجيم وكسر الزاي، قاله عبد الغني.\nوقال الدارقُطْني: بكسر الجيم وسكون الزّاي.\nوحِبّاب: بكسر الحاء المهملة، وتشديد الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١٨) تهذيب التهذيب (٣/١٤١)، تقريب التهذيب (١/٢٢٣)، خلاصة تهذيب الكمال (١/٢٨٩)، الكاشف (١/٢٧٩)، تاريخ البخاري الكبير (٣/٢٠٦)، الجرح والتعديل (٣/١٧٤٥)، أسد الغابة (٢/١٣٤)، الاستيعاب (٢/٤٤٩)، تجريد أسماء الصحابة (١/١٥٩)، الإصابة (٢/٢٨٠)، الثقات (٣/١٠٨)، أسماء الصحابة الرواة (ت٦٩٠) .","vol":"12","page":346},{"text":"<span data-type=\"title\" id=toc-3061>[٧١٩] خُفاف بن أيْماء</span>\nهو خُفاف بن أيْماء بن رَحْضَة من بني حارثة بن غِفار الغِفاري، له ولأبيه ولجده صحبة، وكان إمام بني غِفار وخطيبهم، شهد الحُدَيبيَة، ومات في خلافة عمر بالمدينة، يُعدُّ في المدنيين، وكان ينزل قريبًا من المدينة في غَيقَة من بِلاد غِفار، ويأتون المدينة كثيرًا.\nروى عنه ابنه الحارث، وحنظلة بن علي الأسدي، وخالد بن عبد الله بن حرملة.\nخفاف: بضم الخاء، وتخفيف الفاء الأولى.\nوأيماء: بفتح الهمزة، وكسرها، وسكون الياء تحتها نقطتان، وبالمد، وقيل: هو بالفَتْح مقصور.\nورَحَضَة: بفتح الراء، وفتح الحاء المهمة، وفتح الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧١٩) تهذيب الكمال (١/٣٧٣)، تهذيب التهذيب (٣/١٤٧)، تقريب التهذيب (١/٢٢٤)، خلاصة تهذيب الكمال (١/٢٢٩)، الكاشف (١/٢٨١)، تاريخ البخاري الكبير (٣/٢١٤)، تاريخ البخاري الصغير (١/٥٥)، الجرح والتعديل (٣/١٨١٥)، أسد الغابة (٢/١٣٨)، تجريد أسماء الصحابة (١/١٦٠)، الإصابة (٢/٣٣٥)، الثقات (٣/١٠٩)، تهذيب مستمر الأوهام (ب٨، ب١١٧)، أسماء الصحابة الرواة (ت٢٧٨) .","vol":"12","page":346},{"text":"<span data-type=\"title\" id=toc-3062>[٧٢٠] خلَف بن عبد الملك</span>\nهو خلف بن عبد الملك الغِفاري المعروف بآبي اللَّحم، وقيل: إن اسمه عبد الله بن عبد الملك. وقال ابن عبد البر: هو الحُوَيْرِث بن عبد الله بن خلف بن مالك بن عبد الله بن حارثة بن غِفار بن مُلَيْل الغِفاري. وقال ابن الكَلْبي: هو خلف بن مالك بن عبد الله بن غِفار. فهو من ولد عبد الله بن غفار، لا من ولد حارثة بن غفار، وإنّما لُقِّب آبي اللّحم، لأنه كان يأبى اللَّحم مطلقًا، وقيل: لأنه كان لا يأكل ما ذُبح للأصنام، وكان يأبى ذلك قبل يوم خيبر.\nآبِي: بفتح الهمزة، والمد، وكسر الباء الموحدة، وسكون الياء.\nومُلَيْل: بضم الميم، وفتح اللام الأولى، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢٠) طبقات خليفة (٣٢، ٣٤)، تصحيفات المحدثين (٢/١/٢٣)، الاستيعاب (١/١٣٥، ٤٠٢، ٣/٩٤٣، ٤/١٥٩١)، الإكمال (١/٣)، أسد الغابة (١/٤٥)، الإصابة (١/١٣)، تهذيب التهذيب (١/١٨٨) .","vol":"12","page":346},{"text":"[]<span data-type=\"title\" id=toc-3063> خُنَيْس بن الأشعر</span>\nهو خُنَيْس بن الأشعر، وقد تقدم ذِكره في باب الحاء في خنيس، فإن في اسمه خلافًا، وقد أشرنا إليه هناك.\nخُنَيْس: بضم الخاء، وفتح النون، وبالسين المهملة.","vol":"12","page":346},{"text":"[٧٢١] خُنَيس بن حُذافة\nهو أبو حُذَافة خُنَيْس بن حُذَافة بن قيس بن عَدِي بن سَعْد بن سَهم السَّهمي القُرشي، وقيل: ابن سُعَيْد بن سَهم. وهو الذي كان زوج حفصة بنت عمر بن الخطاب قبل النَّبي - ﷺ- وكان من المهاجرين الأولين، شهد بدرًا بعد هجرته إلى أرض الحبشة، ثم شهد أحدًا فجرح ثم مات بالمدينة من جراحته، ولا عقب له.\nخُنَيْس: مثل ما قبله.\nوحُذافة: بضم الحاء، وبالذال المعجمة.\nوسُعَيْد: تصغير سعد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢١) الجرح والتعديل (٣/٣٩٤)، تصحيفات المحدثين (٢/٢/٩٩١، ٩٩٢)، الاستيعاب (٢/٤٥٢)، الإكمال (٣/٣٣٨)، أسد الغابة (٢/١٤٧)، الإصابة (١/٤٥٦) .","vol":"12","page":347},{"text":"<span data-type=\"title\" id=toc-3065>[٧٢٢] خُويْلد بن بُجَيْر</span>\nهو أبو عقْرَب خُوَيْلِد بن [خالد بن] (١) بُجَيْر بن عمرو، وقيل: معاوية بن خُويْلد بن خالد بن بُجَيْر بن عمرو بن حِماس بن عُرَيج بن بكر بن عبد مناة بن كنانة. قال ابن عبد البر: ومعاوية اسم ابنه أبي نوفل، لا اسم أبي عقرب. ويقال له: الكناني، ويقال: البكري من بني بكر بن عبد مناة، وقيل: من بني ليث بن بكر، عداده في أهل البصرة، وقيل: في أهل مكة.\nروى عنه أبو نوفل معاوية بن أبي عقرب.\nبُجَيْر: بضم الباء الموحدة، وفتح الجيم، وسكون الياء.\nوعُرَيج: بضم العين المهملة، وفتح الراء، والجيم.\nوحِماس: بكسر الحاء المهملة، وتخفيف الميم، وبالسين المهملة.\n_________\n(١) الزيادة من \" الإصابة \" و\" أسد الغابة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢٢) طبقات خليفة (٣١، ١٧٥، ٢٧٩)، الجرح والتعديل (٣/٣٩٨)، تصحيفات المحدثين (٢/١/٦٨٦)، الاستيعاب (٤/١٧١٦- ١٧١٧)، أسد الغابة (٢/١٥٢)، الإصابة (١/٤٥٨) .","vol":"12","page":347},{"text":"<span data-type=\"title\" id=toc-3066>[٧٢٣] خُويْلد بن عمر</span>\nهو أبو شُرَيْح خويلد بن عمرو بن صخر بن عبد العُزَّى الكَعْبي العدَوي، وقيل: اسمه عمرو بن خويلد، وقيل: كعب بن عمرو، وقيل: هانئ بن عمرو، والأول أصحُّ وأكثر. أسلم قبل الفتح، ومات بالمدينة سنة ثمان وستين.\nروى عنه نافع بن جُبَيْر، وسُفْيان بن أبي العرجاء، وعطاء بن يزيد الليثي. وهو مشهور بكنيته، وعداده في أهل الحجاز.\nشُرَيح: بضم الشين المعجمة، وبالحاء المهملة.\nوهانئ: بكسر النون، وبعدها همزة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢٣) تهذيب التهذيب (٣/٧٤)، تقريب التهذيب (١/٢١٠)، الكاشف (١/٢٦٥)، تاريخ البخاري الكبير (٣/٢٠٤)، تاريخ البخاري الصغير (١/٤٢، ٢١٥، ٢١٦، ٢٤١)، الجرح والتعديل (٣/٣٧٤)، أسد الغابة (٢/٨٥)، الإصابة (٢/٢٢٣، ٣٦٧)، تجريد أسماء الصحابة (١/١٤٧)، الطبقات الكبرى (٣/٥٢٤)، سير الأعلام (ج٤ /٤٣٧ - ٤٤١)، الحلية (٢/١٨٩)، تذكرة الحفاظ (١/٩١)، الأعلام (٢/٢٩٣)، الثقات (٤/٢١١) .","vol":"12","page":347},{"text":"<span data-type=\"title\" id=toc-3067>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-3068>[٧٢٤] خارجة بن زيد</span>\nهو أبو زيد خارجةُ بن زيد بن ثابت الأنصاري النَّجاري المدني. تابعي جليل القدر، أدرك زمن عثمان، وسمع أباه وغيره من الصحابة، وهو أحد فقهاء المدينة السبعة ثبت ثقة.\nمات سنة تسع وتسعين، وقيل: سنة مائة.\nروى عنه الزُّهري.\nخارِجَة: بكسر الراء، والجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢٤) طبقات خليفة / ٢١٥، تاريخ البخاري الكبير (٣/٢٠٤)، الجرح والتعديل (٣/٣٧٤)، حلية الأولياء (٢/١٨٩)، طبقات الشيرازي (٦٠)، سير أعلام النبلاء (٤/٣٧٤- ٤٤١) .","vol":"12","page":348},{"text":"<span data-type=\"title\" id=toc-3069>[٧٢٥] خَارِجَة بن الصَّلْت</span>\nهو خارجة بن الصَّلْت البُرْجُمي من البراجم، وهو من بني تميم. تابعي.\nروى عن ابن مسعود، وعن عمِّه.\nروى عنه الشعبي، حديثه عند أهل الكوفة.\nالبُرْجُمي: بضم الباء المُوَحَّدة، وسكون الراء، وضم الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢٥) تهذيب الكمال (١/٣٤٩)، تهذيب التهذيب (٣/٧٥)، تقريب التهذيب (١/٢١٠)، خلاصة تهذيب الكمال (١/٢٧٣)، الكاشف (١/٢٦٥)، الجرح والتعديل (٣/١٧٠٩)، الثقات (٤/٢١١) .","vol":"12","page":348},{"text":"<span data-type=\"title\" id=toc-3070>[٧٢٦] خالد بن الحارث</span>\nهو أبو عثمان خالد بن الحارث بن عُبيد الهُجَيْمي البصري أخو سُلَيْم، ويقال: سليمان. من أعلام البصريين وثقاتهم. وكان يقال له: خالد الصديق.\nسمع عُبيْد الله بن عمر، وهشام بن عروة.\nروى عنه أبو النعمان ومُسَدَّد.\nمات سنة ست وثمانين ومائة. وكان مولده سنة عشرين ومائة.\nعبَيْد: مُصغَّر.\nوالهُجَيْمِي: بضم الهاء، وفتح الجيم، وسكون الياء. وسُلَيْم: مُصَغَّر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢٦) تهذيب التهذيب (٣/٨٢)، تقريب التهذيب (١/٢١٢)، الجرح والتعديل (٣/٣٢٥)، الثقات (٦/٢٦٧)، تاريخ البخاري الكبير (٣/١٤٥) .","vol":"12","page":348},{"text":"<span data-type=\"title\" id=toc-3071>[٧٢٧] خالد الحَذَّاء</span>\nهو أبو المُنازِل خالد بن مِهران الحَذَّاء البصري مولى بني مُجاشِع، ويقال: مولى قريش، ويقال: مولى عامر بن لؤي ويقال: مولى خزاعة.\nسمع الحسن، وابنَ سيرين.\nروى عنه شُعْبة والثَّوري. كثير الحديث واسع الرواية. ⦗٣٤٩⦘\nمات سنة إحدى وأربعين ومائة، وقيل: سنة اثنتين.\nالمُنازِل: بضم الميم، والزاي.\nوالحذّاء: بتشديد الذال المعجمة، وبالمد، وقيل: إنه ما حذا نعلًا قط، ولا باعها، ولكنه تزوَّج امرأة، فنزل عليها في الحذَّايين، فنسب إليهم.\nومجاشع: بالجيم والشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢٧) تهذيب الكمال (١/٣٦٥)، تهذيب التهذيب (٣/١٢٠)، تقريب التهذيب (١/٢١٩)، خلاصة تهذيب الكمال (١/٢٨٤)، الكاشف (١/٢٧٤)، تاريخ البخاري الكبير (٣/١٧٣)، تاريخ البخاري الصغير (٢/٥٧)، الجرح والتعديل (٣/١٥٩٣)، ميزان الاعتدال (١/٦٤٣)، لسان الميزان (٧/٢٠٩)، طبقات الحفاظ (٦٤)، مقدمة الفتح (٤٠٠)، طبقات ابن سعد (٧/٢٣)، شذرات الذهب (١/٢١٠)، الوافي بالوفيات (١٣/٣١٨ ص ٣٦٠)، سير الأعلام (٦/١٩٠)، الثقات (٦/٢٥٣)، تهذيب مستمر الأوهام (ب ١١٢) .","vol":"12","page":348},{"text":"<span data-type=\"title\" id=toc-3072>[٧٢٨] خالد بن الحُوَيْرث</span>\nهو أبو محمد خالد بن الحوَيْرِث بن خالد المَخْزُومي تابعي.\nيروي عن عبد الله بن عمرو بن العاص.\nسمع منه ابنه زَنجِي، وعلي بن زيد، وهو قليل الحديث.\nالحُوَيْرث: تصغير حارث.\nوزَنْجِيّ: بفتح الزاي، وسكون النون، وكسر الجيم، وتشديد الياء.\nقال عثمان الدَّارمي: سألت يحيى بن معين عنه فقال: لا أعرفه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢٨) تهذيب الكمال (١/٣٥١)، تهذيب التهذيب (٣/٨٣)، تقريب التهذيب (١/٢١٢)، خلاصة تهذيب الكمال (١/٢٧٥)، الكاشف (١/٢٦٧)، تاريخ البخاري الكبير (٣/١٤٤، ١٧٧)، الجرح والتعديل (٣/١٤٥٨)، ميزان الاعتدال (١/٦٢٩)، لسان الميزان (٧/٢٠٧)، الثقات (٤/١٩٨) .","vol":"12","page":349},{"text":"<span data-type=\"title\" id=toc-3073>[٧٢٩] خالد بن خالد</span>\nهو خالد بن خالد اليَشْكُري تابعي.\nروى عن حُذَيْفة.\nروى عنه نصْر بن عاصم. حديثه في الفتن عند أبي داود.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٢٩) تهذيب الكمال (١/٣٥١)، تهذيب التهذيب (٣/٨٥)، تقريب التهذيب (١/٢١٢، ٢٨٤)، خلاصة تهذيب الكمال (١/٢٧٦)، الذيل على الكاشف (رقم ٣٦٤)، الجرح والتعديل (٣/١٤٦٥)، الثقات (٤/٣٤٧) .","vol":"12","page":349},{"text":"<span data-type=\"title\" id=toc-3074>[٧٣٠] خالد بن دهْقان</span>\nهو خالد بن دِهْقان الشامي. من أهل دمشق.\nروى عن هانئ بن كلثوم. قليل الحديث، لا بأس به.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣٠) تهذيب الكمال (١/٣٥٢)، تهذيب التهذيب (٣/٨٧)، تقريب التهذيب (١/٢١٢)، خلاصة تهذيب الكمال (١/٢٧٦)، الكاشف (١/٢٦٨)، تاريخ البخاري الكبير (٣/١٤٧)، الجرح والتعديل (٣/١٤٧٤)، الثقات (٦/٢٥٥) .","vol":"12","page":349},{"text":"<span data-type=\"title\" id=toc-3075>[٧٣١] خالد بن دينار</span>\nهو أبو خَلْدة خالد بن دينار التَّميمي السَّعْدي البَصْري الخيَّاط من الخياطة. تابعي، من ثقات التَّابعين.\nروى عن أنس.\nروى عنه يزيد بن زُرَيْع، ووكيع.\nخلْدَة: بفتح الخاء المعجمة، وسكون اللام.\nوزُرَيْع: تصغير زرع.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣١) تهذيب الكمال (١/٣٥٣)، تهذيب التهذيب (٣/٨٨)، تقريب التهذيب (١/٢١٣)، خلاصة تهذيب الكمال (١/٢٧٧)، الكاشف (١/٢٦٨)، تاريخ البخاري الكبير (٣/١٤٧)، الجرح والتعديل (٣/١٤٧١)، الطبقات الكبرى (٥/٤١٣، ٧/٢٧٥)، الثقات (٤/١٩٩) .","vol":"12","page":349},{"text":"<span data-type=\"title\" id=toc-3076>[٧٣٢] خالد بن زيد</span>\nهو خالد بن زيد الجُهَني. وهو ليس بخالد بن زيد بن خالد الجُهَني، فإن ذلك يروي عن أبيه، ولأبيه صحبة. وهذا تابعي أيضًا. ⦗٣٥٠⦘\nيروي عن عقبَة بن عامر، مُقل، صالح الحديث. حديثه عند أهل الشام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣٢) تهذيب الكمال (١/٣٥٤)، تهذيب التهذيب (٣/٩١)، تقريب التهذيب (١/٢١٣)، خلاصة تهذيب الكمال (١/٢٧٨)، الكاشف (١/٢٦٩)، تاريخ البخاري الكبير (٣/١٤٩)، الجرح والتعديل (٣/١٤٨٥)، لسان الميزان (٢/٣٩٣)، أسد الغابة (٢/١١٣)، الإصابة (٢/٢٣٦)، الثقات (٤/١٩٧) .","vol":"12","page":349},{"text":"[٧٣٣] خالد بن سعد\nهو خالد بن سعد مولى أبي مسعود الأنصاري. يُعدُّ في الكوفيين، قليل الحديث. وحديثه عند أهل الكوفة.\nروى عن أبي مسعود مولاه.\nروى عنه النَّخَعي، ومنصور وغيرهما.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣٣) تهذيب الكمال (١/٣٥٥)، تهذيب التهذيب (٣/٩٤)، تقريب التهذيب (١/٢١٤)، خلاصة تهذيب الكمال (١/٢٧٨)، الكاشف (١/٢٦٩)، تاريخ البخاري الكبير (٣/١٥٣)، تاريخ البخاري الصغير (٢/٥٤)، ميزان الاعتدال (١/٦٣٠)، مقدمة الفتح (٤٠٠)، الوافي بالوفيات (ج١٣ /٣١٣ ص ٣٥٥)، الثقات (٤/١٩٧) .","vol":"12","page":350},{"text":"<span data-type=\"title\" id=toc-3078>[٧٣٤] خالد بن عبد الله</span>\nهو أبو الهيثم، ويقال: أبو محمد خالد بن عبد الله بن عبد الرحمن بن يزيد الطَّحان المُزَني، مولى مُزَيْنة، الواسطي. كان من خيار عباد الله الصالحين، يقال: إنّه اشترى نفسه من الله ثلاث مرات، فتصدَّق بوزن نفسه فِضَّة.\nسمع خالد الحذَّاء، وعطاء بن السائب.\nمات سنة سبع وسبعين ومائة، ويقال: سنة تسع وسبعين، وقيل: سنة اثنتين وثمانين، وكان مولده سنة عشر ومائة.\nالهيْثم: بفتح الهاء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nوالحذَّاء: بفتح الحاء المهملة، وتشديد الذّال المعجمة، وبالمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣٤) تهذيب الكمال (٣٥٧)، تهذيب التهذيب (٣/١٠٠)، تقريب التهذيب (١/٢١٥)، خلاصة تهذيب الكمال (١/٢٧٩)، الكاشف (١/٢٧٠)، تاريخ البخاري الكبير (٣/١٦٠)، الجرح والتعديل (٣/١٥٣٦) الثقات (٦/٢٦٧)، سير الأعلام (٨/٢٧٧)، شذرات الذهب (١/٢٩٢)، تاريخ بغداد (٨/٢٩٤)، طبقات الحفاظ (١١٢)، نسيم الرياض (٣/٩١)، رجال الصحيحين (٤٦٦) .","vol":"12","page":350},{"text":"<span data-type=\"title\" id=toc-3079>[٧٣٥] خالد بن عُمَيْر</span>\nهو خالد بن عُمَيْر العَدَوي البَصْري، من المخضرمين. أدرك الجاهلية. وسمع عُتْبَة بن غَزْوان، حديثه في البصريين.\nروى عنه حُميد بن هِلال.\nعُمَيْر: مُصَغَّر.\nوعتْبَة: بضم العين، وسكون التاء فوقها نقطتان، وبالباء الموحدة.\nوغزوان: بفتح الغين المعجمة، وسكون الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣٥) تهذيب الكمال (١/٣٦٢)، تهذيب التهذيب (٣/١١١)، تقريب التهذيب (١/٢١٧)، خلاصة تهذيب الكمال (١/٢٨٢)، الكاشف (١/٢٧٣)، تاريخ البخاري الكبير (٣/١٦٢)، الجرح والتعديل (٣/١٥٤٩)، الثقات (٤/٢٠٤)، أسد الغابة (٢/١٠٥)، تجريد أسماء الصحابة (١/١٥٣)، الإصابة (٢/٣٥٥) .","vol":"12","page":350},{"text":"<span data-type=\"title\" id=toc-3080>[٧٣٦] خالد بن اللَّجْلاج</span>\nهو أبو إبراهيم خالد بن اللَّجلاج العامري الشّامي، من أهل دمشق، ويقال: حمصي. يروي عن أبيه، ولأبيه صحبة.\nروى عن نفر من الصحابة.\nروى عنه مكحول، ونفر من الأعلام.\nاللَّجلاج: بجيمين، وفتح اللام الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣٦) تهذيب الكمال (١/٣٦٣)، تهذيب التهذيب (٣/١١٥)، تقريب التهذيب (١/٢١٨)، خلاصة تهذيب الكمال (١/٢٨٣)، الكاشف (١/٢٧٣)، تاريخ البخاري الكبير (٣/١٧٠)، الجرح والتعديل (٣/١٥٧٦)، الثقات (٤/٢٠٥)، أسماء الصحابة الرواة (ت٥١٤)، نقعة الصديان (ت٥١)، تجريد أسماء الصحابة (١/١٥٣)، الإصابة (٢/١٥٧) .","vol":"12","page":350},{"text":"<span data-type=\"title\" id=toc-3081>[٧٣٧] خالد بن مَعْدان</span>\nهو أبو عبد الله خالد بن مَعْدان بن أبي كريب الشَّامي الكَلاعي. ⦗٣٥١⦘ من أهل حمص. قال: لقيتُ سبعين رجلًا من أصحاب النبيِّ - ﷺ- وكان من ثقات الشاميين.\nمات بأنْطَرْطوس سنة أربع ومائة، وقيل: سنة ثلاث.\nمَعْدَان: بفتح الميم، وسكون العين، وتخفيف الدال المهملة.\nوالكَلاعي: بفتح الكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣٧) تهذيب الكمال (١/٣٦٣)، تهذيب التهذيب (٣/١١٨)، تقريب التهذيب (١/٢١٨)، خلاصة تهذيب الكمال (١/٢٨٤)، الكاشف (١/٢٧٤)، تاريخ البخاري الكبير (٣/١٧٦)، الجرح والتعديل (٣/١٥٨٤)، نسيم الرياض (٣/٣٢٣)، طبقات الحفاظ (١٦)، الحلية (٥/٢١٠)، طبقات ابن سعد (٧/٣٩٣)، سير الأعلام (٤/٥٣٦)، الثقات (٤/١٩٦) .","vol":"12","page":350},{"text":"<span data-type=\"title\" id=toc-3082>[٧٣٨] خالد بن المُهاجر</span>\nهو خالد بن المُهَاجِر بن خالد بن الوليد بن المغيرة المَخْزومي القُرَشي. حِجازيّ تابعي.\nروى عن ابن عباس.\nروى عنه الزُّهري ومحمد بن أبي يحيى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣٨) تهذيب الكمال (١/٣٦٤)، تهذيب التهذيب (٣/١٢٠)، تقريب التهذيب (١/٢١٩)، خلاصة تهذيب الكمال (١/٢٨٤)، الكاشف (١/٢٧٤)، تاريخ البخاري الكبير (٩/١١٧)، الجرح والتعديل (٣/١٥٨٥، ١٥٨٨)، الوافي بالوفيات (١٣/٣٣٦، ص٣٦٩)، سير الأعلام (٤/٤١٥)، الثقات (٤/١٩٧) .","vol":"12","page":351},{"text":"<span data-type=\"title\" id=toc-3083>[٧٣٩] خَرَشة بن الحُر</span>\nهو خرشة بن الحر بن قَيس بن حصين الفزاري الكوفي. أخو سلامة. يقال: كان يتيمًا في حجر عمر بن الخطاب وروى عنه، وعن جماعة من الصحابة. صحيح الحديث.\nروى عنه سليمان بن مُسهر الفَزاري وغيره.\nمات في ولاية بشر بن مروان على الكوفة.\nخرَشة: بفتح الخاء، وفتح الراء، وبالشين المعجمة. والحر: ضد العبد.\nوالفَزَاري: بفتح الفاء، بعدها زاي، وبعد الألف راء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٣٩) تهذيب الكمال (١/٣٧١)، تهذيب التهذيب (٣/١٣٨)، تقريب التهذيب (١/٢٢٢)، خلاصة تهذيب الكمال (١/٢٩٨)، الكاشف (١/٢٧٨)، تاريخ البخاري الكبير (٣/٢١٣)، الجرح والتعديل (٣/١٧٨٥)، سير الأعلام (٤/١٠٩)، الوافي بالوفيات (ج١٣ (٣٧٣) ص٣٠٤)، الثقات (٤/٢١٢)، أسماء الصحابة الرواة (ت٥٨٥) .","vol":"12","page":351},{"text":"<span data-type=\"title\" id=toc-3084>[٧٤٠] خِلاس</span>\nهو خِلاس بن عمْرو الهَجْري. تابعي مشهور، يُعدُّ في البصريين.\nروى عن علي، وعائشة، وعمّار. وقد تكلم العلماء فيه فقيل إنه صَحفي. وقال أحمد: هو ثقة أخرج عنه البخاري مقرونًا بغيره.\nخِلاس: بكسر الخاء، وتخفيف اللام، وبالسين المهملة.\nوالهَجَري: بفتح الهاء، وفتح الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤٠) تهذيب الكمال (١/٣٨٢)، تهذيب التهذيب (٣/١٧٦)، تقريب التهذيب (١/٢٣٠)، خلاصة تهذيب الكمال (١/٣٠٠)، الكاشف (١/٢٨٦)، تاريخ البخاري الكبير (٣/٢٢٧)، الجرح والتعديل (٣/١٨٤٤)، ميزان الاعتدال (١/٦٥٨)، لسان الميزان (٧/٢١٠)، الجمع بين رجال الصحيحين (٥٠٢)، مقدمة الفتح (٤٠١)، سير الأعلام (٤/٤٩١) والحاشية.","vol":"12","page":351},{"text":"<span data-type=\"title\" id=toc-3085>[٧٤١] خلف بن حَوْشب</span>\nهو خلف بن حَوْشب.\nروى عن طلحة.\nروى عنه: شعبة وسفيان بن عيينة.\n⦗٣٥٢⦘\nحَوْشب: بفتح الحاء المهملة، وسكون الواو، وفتح الشين المعجمة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤١) تهذيب الكمال (١/٣٧٤)، تهذيب التهذيب (٣/١٤٩)، تقريب التهذيب (١/٢٢٥)، خلاصة تهذيب الكمال (١/٢٩١)، الذيل على الكاشف (رقم ٣٨٨)، تاريخ البخاري الكبير (٣/١٩٣)، الجرح والتعديل (٣/١٩٨٠)، الحلية (٥/٧٣)، الثقات (٦/٢٦٩) .","vol":"12","page":351},{"text":"<span data-type=\"title\" id=toc-3086>[٧٤٢] خلف بن هشام</span>\nهو أبو محمد خلَف بن هشام بن ثعلب، وقيل: خلف بن هشام بن طالب البزار المقرئ. كان فاضلًا نبيلًا. يقال: إنه ولد في رجب سنة خمسين ومائة. ومات سنة ثمان، وقيل: سنة تسع وعشرين ومائتين.\nسمع مالك بن أنس، وحماد بن زيد، وشريك بن عبد الله.\nروى عنه عباسُ الدوري، وإدريس بن عبد الكريم، ومسلم بن الحجاج، وأبو بكر بن أبي الدنيا.\nثعلب: بالثاء المثلثة.\nوالبزار: بزاي قبل الرّاء.\nوالدَّوري: بضم الدال المهملة، وبالراء.\nوشَرِيك: بفتح الشين وكسر الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤٢) تهذيب الكمال (١/٣٧٦)، تهذيب التهذيب (٣/١٥٦)، تقريب التهذيب (١/٢٢٦)، خلاصة تهذيب الكمال (١/٢٩٣)، الكاشف (١/٢٨٢)، تاريخ البخاري الكبير (٣/١٩٦)، الجرح والتعديل (٣/٣٧٢)، تاريخ بغداد (٨/٣٢٢)، الجمع بين رجال الصحيحين (٤٩١)، سير الأعلام (١٠/٨٦)، الثقات (٨/٢٢٨)، ديوان الإِسلام (ت٨٣٤) .","vol":"12","page":352},{"text":"<span data-type=\"title\" id=toc-3087>[٧٤٣] خلَف الواسطي</span>\nهو أبو محمد خلف بن محمد بن حمْدون الواسطي، صاحب «الأطراف» .\nسمع عبد الله بن محمد بن عثمان المزني، وأحمد بن جعفر بن مالك القطيعي، وأبا محمد بن ماسي. ورافق أبا الفتح بن أبي الفوارس في رحلته فكتب الكثير. وسمع من أبي بكر الإسماعيلي بجرجان، ودخل خراسان فكتب عن شيوخها، وعاد إلى بغداد، فأقام بها مدة، ثم خرج إلى الشام، فسمع من أدرك بها، ودخل مصر فانتقى (١) على شيوخها، وكتب الناس بانتخابه. وخرَّج «أطراف الصحيحين» . ونزل بعد ذلك ناحية الرَّملة. ومات بها بعد سنة أربعمائة.\nالقَطِيعي: بفتح القاف، وكسر الطاء، وبالعين المهملتين.\nوماسِي: بكسر السين المهملة.\n_________\n(١) في م: فأسقى، وخ: فانتقى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤٣) أخبار أصبهان (١/٣١٠)، تاريخ بغداد (٨/٣٣٤)، المنتظم (٧/٢٥٤)، معجم البلدان - دار صادر- (٥/٣٥٠) «واسط»، مختصر ابن منظور لتاريخ دمشق (٨/٨٣)، سير الأعلام (١٧/٢٦٠)، تذكرة الحفاظ (٤/١٠٦٧ - ١٠٦٨) .","vol":"12","page":352},{"text":"<span data-type=\"title\" id=toc-3088>[٧٤٤] خليفة بن كعب</span>\nهو أبو ذُبْيان، خليفة بن كعب التميمي البصري، في عداد التابعين.\nسمع عبد الله بن الزبير. صحيح الحديث مع قِلته. ⦗٣٥٣⦘\nروى عنه شُعْبَة.\nذُبْيان: بضم الذال المعجمة، وسكون الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤٤) تهذيب الكمال (١/٣٧٨)، تهذيب التهذيب (٣/١٦٢)، تقريب التهذيب (١/٢٢٧)، الكاشف (١/٢٨٣)، تاريخ البخاري الكبير (٣/١٨٩)، تاريخ البخاري الصغير (١/٢٧٤، ٢٧٥)، الجرح والتعديل (٣/١٧٢٠)، الطبقات الكبرى (٧/٢٥٩)، الثقات (٤/٢٠٩) .","vol":"12","page":352},{"text":"<span data-type=\"title\" id=toc-3089>[٧٤٥] خليلُ بن مرَّة</span>\nهو خليل بن مرَّة البصري. وقع إلى الشام.\nروى عنه جماعة من تابعي البصرة. قال البخاري: فيه نظر. وفي رواية الترمذي عنه قال: هو منكر الحديث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤٥) تهذيب الكمال (١/٣٨٠)، تهذيب التهذيب (٣/١٦٩)، تقريب التهذيب (١/٢٢٨)، خلاصة تهذيب الكمال (١/٢٩٦)، الكاشف (١/٢٨٤)، تاريخ البخاري الكبير (٣/١٩٩)، تاريخ البخاري الصغير (٢/١٣٤)، الجرح والتعديل (٣/١٧٢٩)، ميزان الاعتدال (١/٦٦٧)، لسان الميزان (٧/٢١١)، مجمع الزوائد (٣/٢١) .","vol":"12","page":353},{"text":"[٧٤٦] خِيار بن سَلَمة\nهو أبو زياد خيار بن سلمة الشامي. تابعي قليل الحديث.\nيروي عن عائشة، حديثه عند أهل الشام.\nروى عنه خالد بن معْدان.\nخِيار: بكسر الخاء، وتخفيف الياء المعجمة بنقطتين تحتها.\nوزياد: من الزيادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤٦) تهذيب الكمال (١/٣٨٢)، تهذيب التهذيب (٣/١٧٨)، تقريب التهذيب (١/٢٣٠)، خلاصة تهذيب الكمال (١/٣٠٠)، الكاشف (١/٢٨٦)، تاريخ البخاري الكبير (٣/٢٢٣)، الجرح والتعديل (٣/١٨٢٢)، ميزان الاعتدال (٧/٢١١)، الثقات (٤/٢١٥) .","vol":"12","page":353},{"text":"<span data-type=\"title\" id=toc-3091>[٧٤٧] خيْثَمة بن عبد الرحمن</span>\nهو خيْثَمَة بن عبد الرحمن بن أبي سَبْرَة الجُعَفي كان اسم أبيه عزيزًا، فسمَّاه النبيُّ - ﷺ- عبد الرحمن، واسم أبي سبرَة يزيد بن مالك بن عبد الرحمن، من بني جعْفي بن سعد العشيرة، من كبار التابعين وأحد الثقات الأثبات.\nمات قبل أبي وايل. وسمع عليًا، وابن عُمر، وابن عمْرو، والحارث بن قيس.\nسمع منه: الأَعْمَش، ومنصور، وعمرو بن مرة.\nخَيْثَمَة: بفتح الخاء، وسكون الياء تحتها نقطتان، وفتح الثاء المثلثة.\nوسَبْرَةُ: بفتح السين المهملة، وسكون الباء الموحدة.\nوالجُعْفِيّ: بضم الجيم، وسكون العين، وكسر الفاء، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤٧) تهذيب الكمال (١/٣٨٣)، تهذيب التهذيب (٣/١٧٨)، تقريب التهذيب (١/٢٣٠)، خلاصة تهذيب الكمال (١/٢٩٧)، الكاشف (١/٢٨٦)، تاريخ البخاري الكبير (٣/٢١٥)، تاريخ البخاري الصغير (١/٢١٩)، الجرح والتعديل (٣/١٨٠٨)، الجمع بين رجال الصحيحين (٤٩٨)، الحلية (٤/١١٣)، طبقات ابن سعد (٦/٤٩، ١٤٦)، سير الأعلام.","vol":"12","page":353},{"text":"<span data-type=\"title\" id=toc-3092>الفرع الثالث: في أسماء متفرقة</span>\n<span data-type=\"title\" id=toc-3093>[٧٤٨] خارجة بن قيس عَيْلان</span>\nهو خارجة بن بكر بن يشكر بن عدْوان بن عمرو بن قيس عيْلان، ويقال: قيس بن عيْلان بن الناس بن مضر، ومن قال: قيس عيلان جعل عيلان هو الناس، وبعضهم يقول: إن الناس هو قيس عيلان، وإنّما سُمِّي به باسم فرس كان له، وقيل: باسم غلام كان له، وقيل: برجل كان يحضنه، وقيل: بكلب كان له.\n⦗٣٥٤⦘\nعَدْوان: بفتح العين المهملة، وسكون الدال المهملة.\nوعَيْلان: بفتح العين المهملة، وسكون الياء تحتها نقطتان.\nوالنَّاس: بالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤٨) انظر نسب معد واليمن الكبير (٢/٧٠١)، الاشتقاق لابن دريد (٢٦٥)، جمهرة أنساب العرب لابن حزم (٣٨٩) .","vol":"12","page":353},{"text":"<span data-type=\"title\" id=toc-3094>[٧٤٩] خالد بن سفيان</span>\nهو خالد بن سفيان الهذلي، جاهلي قتله عبد الله بن أُنَيْس، له ذكر في صلاة الخوف (١) .\n_________\n(١) انظر الحديث رقم (٤٠٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٤٩) تاريخ خليفة (٧٧) .","vol":"12","page":354},{"text":"[]<span data-type=\"title\" id=toc-3095> خثْعَمْ</span>\nخثْعَم: بفتح الخاء، وسكون الثاء المثلثة، أبو قبيلة، وفي نسبه خلاف يرد بيانه في فصل النسب.","vol":"12","page":354},{"text":"القسم الثاني من الفصل الأول: في النساء وكلهن صحابيات\n<span data-type=\"title\" id=toc-3097>[٧٥٠] خديجة بنت خُويْلِد</span>\nهي أم المؤمنين، خديجة بنت خوَيْلدِ، زوج النبي - ﷺ-.\nوقد تقدم ذِكرها في جملة أزواجه - ﷺ- في الباب الأول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥٠) الاستيعاب (٤/١٨١٧)، أسد الغابة (٧/٨٧)، الإصابة (٤/٢٨١ - ٢٨٣)، الأربعين في مناقب أمهات المؤمنين (ص٣٨ - ٣٩) .","vol":"12","page":354},{"text":"<span data-type=\"title\" id=toc-3098>[٧٥١] خَنْساء بنت خِذام</span>\nهي خنساء بنت خذام بن خالد، ويقال: ابن وديعة، من بني عمرو بن عوف، الأنصاري الأوسية. حديثها في المدنيين.\nروى عنها أبو هريرة، وعائشة، وغيرهما.\nخنساء: بفتح الخاء، وسكون النون وبالسين المهملة، والمد.\nخِذام: بكسر الخاء المعجمة، وتخفيف الذال المعجمة.\nوودِيعة: بفتح الواو، وكسر الدال المهملة، وبالعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥١) تهذيب (١٢/٤١٣ رقم ٢٧٧٦)، تقريب (٣/٥٩٦)، أسد الغابة (٧/٨٨)، الثقات (٣/١١٦)، أعلام النساء (١/٣٠٤)، الإصابة (٧/٦١١)، الاستيعاب (٤/١٨٢٦)، تجريد أسماء الصحابة (٢/٢٦٢)،الكاشف (٣/٤٦٩)، الخلاصة (٣/٣٨٠) تهذيب الكمال (٣/١٦٨٢)، أسماء الصحابة الرواة (ت٢٢٢٠) .","vol":"12","page":354},{"text":"<span data-type=\"title\" id=toc-3099>[٧٥٢] خوْلَةُ بِنت ثاَمِر</span>\nهي خولَةُ بنت ثامِر الأنْصاري. حديثها عند أهل المدينة.\nروى عنها النُّعْمان بن أبي عيَّاش الزُّرَقي. وقيل: هي خولة بنت قيس، من بني مالك بن النجار، وثامر لقب قيس، والصحيح أنهما ثنتان.\nثامر: بالثاء المثلثة.\nوعيّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\nوالزُّرَقي: بضم الزاي، وفتح الراء، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥٢) تهذيب (١٢/٤١٤ رقم ٢٧٧٧)، تقريب (٢/٥٩٦)، أسد الغابة (٧/٩١)، الثقات (٣/١١٦)، أعلام النساء (١/٣٢٥)، الاستيعاب (٤/١٨٣٠)، الإصابة (٧/٦١٧، ٦٢٥)، تجريد أسماء الصحابة (٢/٢٦٣، ٢٦٥)، الكاشف (٣/٤٦٩) تهذيب الكمال (٣/١٦٨٢)، الخلاصة (٣/٣٨٠)، أسماء الصحابة الرواة (ت٥٣٨) .","vol":"12","page":354},{"text":"<span data-type=\"title\" id=toc-3100>[٧٥٣] خولَةُ بنتُ حَكيم</span>\nهي أمُّ شَرِيك خولَة بنت حكيم بن أُميَّة بن حارثة بن ⦗٣٥٥⦘ الأوْقص بن مرَّة بن هلال السُّلميّة. امرأة عثمان بن مظعون، وهي التي وهبت نفسها للنَّبي - ﷺ- في قول بعضهم وكانت امرأةً صالحةً فاضلة.\nروى عنها سعد بن أبي وقَّاص، وابن المُسَيِّب، وعمر بن عبد العزيز.\nشَريك: بفتح الشين وكسر الراء.\nوأُميَّة: بضم الهمزة، وتشديد الياء تحتها نقطتان.\nوالأَوْقَصُ: بفتح الهمزة، وفتح القاف، وبالصاد المهملة.\nومظعون: بالظاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥٣) تهذيب (١٢/٤١٥ رقم ٢٧٧٩)، تقريب التهذيب (٢/٥٩٦)، الثقات (٣/١١٥)، أسد الغابة (٧/٩٣)، أعلام النساء (١/٣٢٨، ٣٢٦)، الكاشف (٣/٤٦٩)، الاستيعاب (٤/١٨٣٠)، الإصابة (٧/٦٢١)، تجريد أسماء الصحابة (٢/٢٦٤) تهذيب الكمال (٣/١٦٨٢)، الخلاصة (٣/٣٨٠)، أسماء الصحابة الرواة (ت١٤٤) .","vol":"12","page":354},{"text":"<span data-type=\"title\" id=toc-3101>[٧٥٤] خوْلَة بنتُ قيْس</span>\nهي أم صُبَيَّة، خولَةُ بنتُ قيس الجُهَنية. وهي جدّة خارجة بن الحارث بن رافع بن مَكِيث. حديثها عند أهل المدينة.\nروى عنها النُّعْمان بن خربوذ.\nصُبيَّة: بضم الصاد المهملة، وفتح الباء الموحدة، وتشديد الياء تحتها نقطتان.\nوخارجة: بالخاء المعجمة، والجيم.\nومَكِيث: بفتح الميم، وكسر الكاف، وبالثاء المثلثة أخيرًا.\nوخَرْبُوذ: بالخاء المعجمة، وبالراء، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥٤) تهذيب (١٢/٤١٦ رقم ٢٧٨١)، تقريب التهذيب (٢/٥٩٦، ٢/٦٢٢)، الثقات (٣/١١٥)، أسد الغابة (٧/٩٧)، الاستيعاب (٤/١٨٣٢)، الإصابة (٧/٦٢٦)، تجريد أسماء الصحابة (٢/٢٦٥) تهذيب الكمال (٣/١٦٨٢)، الخلاصة (٣/٣٨٠، ٤٠٥)، أسماء الصحابة الرواة (ت٢١٩) .","vol":"12","page":355},{"text":"<span data-type=\"title\" id=toc-3102>[٧٥٥] خولة بنت مالك</span>\nهي خولة بنت مالك بن ثعلبة بن أصرم بن فهر بن ثعلبة بن غنم بن عوف، وقيل: هي خولة بنت ثعلبة بن غَنْم بن عوف، وقيل: هي خولة بنت ثعلبة، وقيل: هي خولة بنت حكيم، وقيل: اسمها خويْلَة، وخولة أكثر وأصح. كانت تحت أوس بن الصّامت فظاهر منها، وفيها نزلت: ﴿قَدْ سَمِعَ اللهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا﴾ وقيل: إن التي نزلت فيها آية الظّهار هي جميلة امرأة أوس بن الصامت.\nروى عنها يوسف بن عبد الله بن سلام، وقال فيها خولَة.\nأصْرم: بفتح الهمزة، وسكون الصاد المهملة، وفتح الراء.\nوَفِهر: بكسر الفاء، وبالراء.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥٥) تهذيب (١٢/٤١٦ رقم ٢٧٨٢)، تراجم الأحبار (١/٣٩٥)، تقريب التهذيب (٢/٥٩٦)، الثقات (٣/١١٦)، أسد الغابة (٧/٩١)، أعلام النساء (١/٣٢٦، ٣٢٨)، الإصابة (٧/٦١٨)، تجريد أسماء الصحابة (٢/٢٦٣) تهذيب الكمال (٣/١٦٨٢)، الخلاصة (٢/٣٨٠) .","vol":"12","page":355},{"text":"<span data-type=\"title\" id=toc-3103>[٧٥٦] خيْرَة</span>\nهي أم الدَّرْداء خيْرَةُ بنت أبي حدرَد الأسْلَميَّة، واسم أبي حدْرَد عبْد، وهي زوجة أبي الدَّرداء، وقيل: اسمها هُجيْمَة. قال ابن عبد البر: والأوَّل أصح، وهُجيْمَةُ اسم أم الدَّرْدَاء الصغرى. وكانت الكبرى من فضلاء النساء الصحابيات، وعقلائهن، وذوات الرأي منهن مع العبادة والنسك. ⦗٣٥٦⦘\nروى عنها: صفوان بن عبد الله، وميمون بن مهران، وسهل بن معاذ بن أنس، وزيد بن أسلم، وأم الدرداء الصغرى. وماتت قبل أبي الدَّرْداء بسنتين، وكانت وفاتها بالشام في خلافة عثمان.\nوقال ابن عبد البر: وأم الدرداء الصغرى كانت زوجة أبي الدرداء أيضًا، ولا أعلم لها خبرًا يدل على صحبة أو رواية، وخطبها معاوية بعد أبي الدرداء فلم تُجِبْهُ.\nخَيْرَة: بفتح الخاء وسكون الياء.\nوحَدْرَد: بفتح الحاء، وسكون الدال المهملة الأولى، وفتح الراء.\nهُجَيْمَة: بضم الهاء، وفتح الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥٦) الجرح والتعديل (٩/٤٦٣)، الاستيعاب (٤/١٨٣٤)، الجمع بين رجال الصحيحين (٢/٦٠٥)، مختصر ابن منظور لتاريخ دمشق (٨/١٠٣) .","vol":"12","page":355},{"text":"الفصل الثاني من حرف الخاء: في الكنى والألقاب، وفيه فرعان\n<span data-type=\"title\" id=toc-3105>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3106>[٧٥٧] أبو خِراش</span>\nهو أبو خِراش حَدْرَد الأسْلَمي، ويقال: السُّلَمي.\nخِراش: بكسر الخاء، وتخفيف الراء، وبالشين المعجمة.\nوحَدْرَد: بفتح الحاء، وسكون الدال المهملة الأولى، وفتح الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥٧) تهذيب الكمال (١/٢٣٨)، تهذيب التهذيب (٢/٢١٧)، تقريب التهذيب (١/١٥٦)، خلاصة تهذيب الكمال (١/٢٦٨)، الكاشف (١/٢٠٩)، الجرح والتعديل (٣/١٣٩٤)، أسد الغابة (١/٤٦٠)، تجريد أسماء الصحابة (١/١٢٤)، الإصابة (٢/٤٢)، الاستيعاب (١/٤٠٨) الوافي بالوفيات (١١/٤٧٩) .","vol":"12","page":356},{"text":"<span data-type=\"title\" id=toc-3107>[٧٥٨] أبو خيْثَمة</span>\nهو أبو خيثمة الأنصاري السَّالمي، أحد بني سالم من الخزرج، معروف بكنيته، ولم يذكر له ابن مندة اسمًا، إنما ذكره في الكُنى، وأما ابن عبد البر فإنه ذكره في باب الكنى، وقال: إن اسمه عبد الله بن خيثمة، وقيل: مالك قال: ولا أعلم في الصحابة من يكنى أبا خيثمة غيره، إلا عبد الرحمن بن أبي سَبْرَة الجعْفي والد خيثمة بن عبد الرحمن، صاحب ابن مسعود ولم يذكره في باب عبد الله، ولا باب مالك من الأسماء، وأبو خيثمة هذا هو الذي جاء ذِكره في توبة كعب بن مالك في تفسير سورة براءة الذي قال له النبي - ﷺ-: «كن أبا خيثمة» لما رآه يزول به السراب (١) .\nخيْثَمَة: بفتح الخاء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nوسَبْرَة: بفتح السين المهملة، وسكون الباء الموحدة.\nوالجُعْفِي: بضم الجيم، وسكون العين، وكسر الفاء، وتشديد الياء.\n_________\n(١) انظر الحديث رقم (٦٦٢) ٢ / ١٧٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥٨) الاستيعاب (٤/١٦٤١- ١٦٤٣)، الإصابة (٤/٥٤) .","vol":"12","page":356},{"text":"<span data-type=\"title\" id=toc-3108>[٧٥٩] أم خالد</span>\nهي أم خالد أمة بنت خالد بن سعيد بن العاص، وهي مشهورة بكنيتها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٥٩) تهذيب (١٢/٤٠٠ رقم ٢٧٣٠)، تقريب (٢/٥٩٠)، الثقات (٣/٢٥)، أسد الغابة (٧/٢٤)، أعلام النساء (١/٦٥)، الدر المنثور (٦٧)، الاستيعاب (٤/١٧٩٠)، الإصابة (٧/٥٠٦)، تجريد أسماء الصحابة (٢/٢٤٧)، الكاشف (٣/٤٦٥) تهذيب الكمال (١٦٧٨)، الخلاصة (٣/٤٠٥) .","vol":"12","page":357},{"text":"<span data-type=\"title\" id=toc-3109>[٧٦٠] أم خَلاد</span>\nهي أم خلاد، وخلاد ابنها، وهو من الأنصار. قتل يوم بني قريظة، لها ذِكر في فضل الشهيد من كتاب الفضائل في حديث عبد الخبير (١) .\nخلاد: بتشديد اللام، وبالدال المهملة.\nوالخَبير: بفتح الخاء المعجمة، وكسر الباء الموحدة.\n_________\n(١) انظر الحديث رقم (٧٢٣٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦٠) راجع الحديث رقم (٧٢٣٠) .","vol":"12","page":357},{"text":"<span data-type=\"title\" id=toc-3110>[٧٦١] الخِرْباق</span>\nالخِرْبَاق السُّلَمي: اسمه عُمَيْر بن عبد عمرو، ويكنى أبا محمد، ويقال له: ذو اليدين، وذو الشمالين، والخِرْباق لقب، وقيل: هما اثنان. روى عنه عمران بن حصين. وقد استقصينا ذِكره في حرف الذال.\nالخِرْباق: بكسر الخاء، وسكون الراء، وبالباء الموحدة والقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦١) الاستيعاب (٢/٤٥٧- ٤٥٨)، الإصابة (١/٤٢٢) .","vol":"12","page":357},{"text":"<span data-type=\"title\" id=toc-3111>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-3112>[٧٦٢] أبو خِزامة</span>\nهو أبو خِزامة بن يعمر، أحد بني الحارث بن سعد.\nروى عن أبيه.\nروى عنه الزهري. وهو تابعي حديثه في الرقاء. وفي حديثه اختلاف فَرُويَ مرَّة عن الزُّهري عن أبي خِزامة عن أبيه، ومرَّة عن ابن أبي خزامة عن أبيه، قال الترمذي: والأول أصح، فإن أبا خزامة هذا الذي يروي حديث الرقاء، تابعي لا صحابي. وأبو خزَامة الصحابي غيره. وهو رِفاعة بن عَرادة، ويقال: عَرابة، والصحابي يروي غير حديث الرقاء.\nخِزامة: بكسر الخاء، وتخفيف الزاي.\nورِفاعة: بكسر الراء، وبالفاء.\nوعَرادة: بفتح العين المهملة، وتخفيف الراء، وبالدال المهملة.\nوعَرابة: مثله إلا أنه أبدل الدال باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦٢) ثمة خلط بين أبي خزامه الصحابي والتابعي، وأول من خلط بينهما خليفة في طبقاته ١٢١، ١٢٢، المزي في تهذيب الكمال (٣/١٦٠١)، ولكن ابن حجر تتبعه في تهذيبه (١٢/٨٤ - ٨٥) ففرق بينهما. قاله الأرناؤوط.","vol":"12","page":357},{"text":"[]<span data-type=\"title\" id=toc-3113> أبو خَلْدَة</span>\nأبو خَلْدَة هو أبو خَلْدَة خالد بن دينار تابعي.\n⦗٣٥٨⦘\nخَلْدة: بفتح الخاء المعجمة، وسكون اللام، وبالدال المهملة.","vol":"12","page":357},{"text":"<span data-type=\"title\" id=toc-3114>[٧٦٣] أبو خَلِيفة</span>\nهو أبو خليفة: بفتح الخاء، وكسر اللام، وبالفاء ... (١) . له ذِكر في حديث أنس بن مالك في الشفاعة من كتاب القيامة (٢)، وهو الذي كان الحسن البصري مختفيًا في داره.\n_________\n(١) في م، خ بياض مقداره أربع كلمات تقريبًا وليس ثمة سقط في الكلام.\n(٢) انظر الحديث رقم (٨٠١٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦٣) راجع الحديث رقم (٨٠١٥) .","vol":"12","page":358},{"text":"<span data-type=\"title\" id=toc-3115>الفصل الثالث: في الأبناء</span>\n<span data-type=\"title\" id=toc-3116>[٧٦٤] بنت خارجة</span>\nهي حبيبة بنت خارجة بن زيد الخزرجية زوجة أبي بكر الصدِّيق.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦٤) الاستيعاب (٤/١٨٠٧ - ١٠٨)، الإصابة (٤/٢٦٩) . قال ابن عبد البر «حبيبة - ويقال مليكة» والصواب حبيبة بنت خارجة بن زيد بن أبي زهير بن مالك بن امرئ القيس بن مالك بن ثعلبة بن كعب بن الخزرج زوجة أبي بكر الصديق.","vol":"12","page":358},{"text":"<span data-type=\"title\" id=toc-3117>[٧٦٥] ابن خَطَل</span>\nهو عبد الله بن خَطَل التيمي، مشرك، أمر النَّبيُّ - ﷺ- بقتله يوم فتح مكة فقتل.\nخطَل: بفتح الخاء، وفتح الطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦٥) سيرة ابن هشام (٢/٤٠٩، ٤١٠) . وفيه «ابن إسحاق: وعبد الله بن خطل رجل من بني تيم بن غالب إنما أمر بقتله أنه كان مسلما فبعثه رسول الله مصدقا - أي جامعا للصدقات وهي الزكاة - وبعث معه رجلا من الأنصار، ومعه مولى له يخدمه، وكان مسلما فنزل منزلا، وأمر المولى أن يذبح له تيسا فيصنع له طعام، فنام فاستيقظ ولم يصنع له شيئا، فعدا عليه فقتله، ثم ارتد مشركا، وكان له قينتان فرتني وصاحبتها وكانتا تغنيان بهجاء رسول الله فأمر رسول الله بقتلهما معه» .","vol":"12","page":358},{"text":"<span data-type=\"title\" id=toc-3118>[٧٦٦] بنت خُفاف</span>\nهكذا جاء ذكرها في الحديث غير مسماة في حديث أسلم مولى عمر بن الخطاب في كتاب السخاء (١) .\n_________\n(١) انظر الحديث رقم (٢٩٩٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦٦) قيد اسمها الحافظ ابن حجر في فتح الباري (٧/٤٤٦) بقوله: بضم المعجمة، وفاءين الأولى خفيفة، ولم يزد على ذلك شيئا.","vol":"12","page":358},{"text":"<span data-type=\"title\" id=toc-3119>الفصل الرابع: في الأنساب</span>\n[]<span data-type=\"title\" id=toc-3120> الخارجي</span>\nالخارجي في اللَّغة: الذي يسود بنفسه من غيْرِ أن يكونَ له قديم.\nوهو في الإسلام منسوب إلى الخوارج، وهم طائفة من المسلمين خرَجوا على أمير المؤمنين عليّ بن أبي طالب، كرَّم الله وجهه، وخلعوه فقاتلهم، وقتلَ أكثرهم، ثم غلب عليهم هذا المذهب، وفارقوا الطاعة، ولم يدخلوا في بيعة أحد من الأئمة والخلفاء، وتمادى بهم الأمر، وإلى الآن من أعقابهم جماعة كثيرة متفرقة في البلاد، ويقال: إن منهم جماعة كثيرة ببلاد حضرموت والشحر والبحرين (١) .\n_________\n(١) وهم الآن يعرفون بالإباضية ويقيمون في بلاد عُمان، وفي جنوب تونس والجزائر.","vol":"12","page":358},{"text":"<span data-type=\"title\" id=toc-3121>[٧٦٧] الخارِفي</span>\nالخَارِفي: بالراء والفاء. منسوب إلى خارِف، وهو مالك بن عبد الله بن ⦗٣٥٩⦘ كثير بن مالك بن جشم بن حاشد بن جشم بن خيْران بن نوف بن همْدان، بطن من هَمْدان نزلوا الكوفة.\nحاشِد: بالحاء المهملة، والشين المعجمة، والدال المهملة.\nوخَيْران: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبالراء والنون، ويقال: خيوان بالواو بدل الراء.\nونَوف: بفتح النون، وبالفاء.\nوهَمْدان: بسكون الميم، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦٧) الأنساب (١٨٤ب) عجالة المبتدي (٥٣)، اللباب (١/٤١٠) .","vol":"12","page":358},{"text":"<span data-type=\"title\" id=toc-3122>[٧٦٨] الخَبايري</span>\nالخبايري: بفتح الخاء، وتخفيف الباء الموحدة، وكسر الياء تحتها نقطتان، وبالراء.\nمنسوب إلى خباير بن سواد بن عمرو بن الكَلاع بن شُرَحبيل بطن من الكلاع.\nسَواد: ضد بياض.\nوالكَلاع: بفتح الكاف.\nوشُرَحْبِيل: بضم الشين المعجمة، وفتح الراء، وسكون الحاء المهملة، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦٨) الأنساب (١٨٧أ) عجالة المبتدي (٥٣)، اللباب (١/٤١٨) .","vol":"12","page":359},{"text":"<span data-type=\"title\" id=toc-3123>[٧٦٩] الخَثْعَمِي</span>\nالخَثْعَمِي: بفتح الخاء، وسكون الثاء المثلثة، وفتح العين المهملة.\nمنسوب إلى خثْعم بن أنْمار بن إراش بن عمرو بن الغوث بن نبْت بن مالك بن زَيْد بن كَهلان.\nوقيل: خثْعَم هو أَفْتَل بن أنْمار بن إراش بن عمرو بن خيار بن الغَوْث.\nوقيل: خثعم جمل كان يحمل لهم، فكانوا يقولون: احتمل آل خثعم.\nوقيل: إنهم لما تحالفوا على بجيلَة نحروا بعيرًا، فتخَثْعَمُوا بدمه، أي تلَطَّخوا.\nوقيل: هو جبل تحالفوا عنده.\nأنْمار: بفتح الهمزة، وسكون النون.\nوإراش: بالراء والشين المعجمة.\nوالغَوْث: بفتح الغين المعجمة، وبالثاء المثلثة.\nونبت: بفتح النون، وسكون الباء الموحدة، والتاء فوقها نقطتان.\nوأَفْتَل: بفتح الهمزة، وسكون الفاء، وفتح التاء فوقها نقطتان.\nوخِيار: بكسر الخاء المعجمة، وتخفيف الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٦٩) الأنساب (١٨٩ب) عجالة المبتدي (٥٣)، اللباب (١/٤٢٣) .","vol":"12","page":359},{"text":"<span data-type=\"title\" id=toc-3124>[٧٧٠] الخُدرِي</span>\nالخُدري: بضم الخاء، وسكون الدال المهملة.\nمنسوب إلى خُدْرَة، واسمه الأبْجر بن عوف بن الحارث بن الخزرج بن حارثة بن ثعلبة بن عامر بن حارثة بن امرئ القيس بن ثعلبة بن مازن بن الأزد. وقيل: خُدْرة أم الأبْجر، والأول أشهر.\nوهم بطن من الأنصار، ومنهم أبو سعيد الخُدْري.\nالأَبْجر: بفتح الهمزة، وسكون الباء الموحدة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧٠) الأنساب (١٩٠ب) عجالة المبتدي (٥٢)، اللباب (١/٤٢٦) .","vol":"12","page":359},{"text":"<span data-type=\"title\" id=toc-3125>[٧٧١] الخُرَيْبِيُّ</span>\nبضم الخاء، وفتح الراء، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nمنسوب إلى خريبة البصرة، وهي محلَّة من محالها.\nوممن ينسب إليها أبو عبد الرحمن عبد الله بن داود الخُرَيْبي وهو كوفي نزَلَ خُرَيْبَة البصرةِ فنسب إليها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧١) تهذيب الكمال (٢/٦٧٧)، تهذيب التهذيب (٥/١٩٩، ٣٤٥)، تقريب التهذيب (١/٤١٢، ٢٨٠)، خلاصة تهذيب الكمال (٢/٥٣)، الكاشف (٢/٨٣)، تاريخ البخاري الكبير (٥/٨٢)، تاريخ البخاري الصغير (٢/٣٢٤)، الجرح والتعديل (٥/٢٢١)، سير الأعلام (٩/٣٤٧) والحاشية، البداية والنهاية (١٠/٢٦٧)، الثقات (٧/٦٠) .","vol":"12","page":360},{"text":"<span data-type=\"title\" id=toc-3126>[٧٧٢] الخُزاعي</span>\nالخُزاعي: بضم الخاء، وتخفيف الزاي.\nمنسوب إلى خزاعة.\nوهم أولاد عمرو بن ربيعة، وهو لُحي بن حارثة بن عمرو بن عامر بن حارثة بن امرئ القيس بن ثعلبة بن مازن بن الأزد، وهم كعب ومُلَيح وعدي.\nلُحَيّ: بِضَمِّ اللام، وفتح الحاء المهملة، وتشديد الياء.\nومُلَيح: بضم الميم، وفتح اللام، والحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧٢) الأنساب (١٩٦ أ)، اللباب (١/٤٣٧- ٤٣٨) .","vol":"12","page":360},{"text":"<span data-type=\"title\" id=toc-3127>[٧٧٣] الخَزْرَجي</span>\nالخزْرَجي: بفتح الخاء، وسكون الزاي، وفتح الراء، وبالجيم، منسوب إلى الخزرج الأكبر بن حارثة بن ثعلبة بن عمرو بن عامر، وقد تقدم تمام النسب، والخزرج هم أخو الأوس، وأمهما قَيْلة بنت كاهل من قضاعة، والأنصار كلّهم من أولاد الأوس، والخزرج. قيلة: بفتح القاف، وسكون الياء تحتها نقطتان. وكاهل: بالهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧٣) الأنساب للسمعاني (٨٥/ب) .","vol":"12","page":360},{"text":"<span data-type=\"title\" id=toc-3128>[٧٧٤] الخُشَنِي</span>\nالخُشَني: بضم الخاء، وفتح الشين المعجمة، وبالنون.\nمنسوب إلى خُشَين بن النمر بن وبرة بن تغلب بن حلوان بن عمران بن إلحاف بن قُضاعة.\nوَبَرَة: بفتح الواو، وفتح الباء الموحدة، وفتح الراء.\nوتغلب: بالتاء فوقها نقطتان، وبالغين المعجمة، وكسر اللام.\nوحُلوان: بضم الحاء المهملة.\nوالحافِ: بالحاء المهملة، وكسر الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧٤) الأنساب (٢٠٠/أ) عجالة المبتدي (٥٤- ٥٥)، اللباب (١/٤٤٦- ٤٤٧) .","vol":"12","page":360},{"text":"<span data-type=\"title\" id=toc-3129>[٧٧٥] الخَطّابي</span>\nالخطابي: بفتح الخاء، وتشديد الطاء المهملة، وبالباء الموحدة.\nهو أبو سليمان حَمْد بن محمد بن إبراهيم البُسْتي الخطابي، منسوب إلى جدِّه الخطّاب بن طهمان، وقد ذكرناه عند اسمه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧٥) الأنساب (٢٠٢/ب)، اللباب (١/٤٥١- ٤٥٢) .","vol":"12","page":360},{"text":"<span data-type=\"title\" id=toc-3130>[٧٧٦] الخَطْمي</span>\nالخطْمي: بفتح الخاء، وسكون الطاء المهملة.\nمنسوب إلى خطمَة. وهم فخذ من الأوس، واسمه عبد الله بن جُشم بن مالك بن الأوس بن حارثة من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧٦) الأنساب (١٨٤ب) عجالة المبتدي (٥٣)، اللباب (١/٤١٠) .","vol":"12","page":361},{"text":"[]<span data-type=\"title\" id=toc-3131> الخُوارزمي</span>\nالخوارزمي منسوب إلى خُوارزم (١)، وهي البلاد المعروفة على جيحون، واسم المدينة المشهورة بها التي هي دار الملك كاث - بالثاء المثلثة - وأخبرني من أثق إليه أن دار الملك اليوم مدينة أخرى اسمها كرْكَنج.\n_________\n(١) انظر \" معجم البلدان \" ٢ / ٣٩٥.","vol":"12","page":361},{"text":"<span data-type=\"title\" id=toc-3132>[٧٧٧] الخَوْلاني</span>\nالخولاني: بفتح الخاء وبالنون.\nمنسوب إلى خولان قَبيل كبير، واسم خوْلان أفكل بن مالك بن الحارث بن مرة بن أدد بن زيد بن يشجب بن عَرِيب بن زيد بن كهلان بن سبأ، وعامتهم بالشام.\nأَفْكل: بفتح الهمزة، وسكون الفاء، وباقي الأسماء قد تقدم ضبطها مرارًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧٧) الأنساب (٢١٢ب) عجالة المبتدي (٥٥- ٥٦)، اللباب (١/٤٧٢) .","vol":"12","page":361},{"text":"<span data-type=\"title\" id=toc-3133>حرف الدال</span>\nوفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-3134>الفصل الأول: في الأسماء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3135>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3136>[٧٧٨] دِحْيَةُ الكَلْبِي</span>\nهو دِحْيَةُ بن خَليفة بن فَرْوَة بن فَضالة بن زَيْد بن امرئ القَيْس بن الخَزرج، واسمه زيد مناة بن عامر بن بكر بن عامر الأكبر بن عوف بن عُذْرة بن زيد اللات بن رُفَيْدَة بن ثَوْر بن كليب الكلبي من كبار الصحابة ولم يشهد بدرًا، وشهد أُحدًا وما بعدها من المشاهد.\nبعثه رسول الله - ﷺ- إِلى قيصر في الهُدنة، وذلك في سنة ست، فآمن به قيصرُ، وأَبَتْ بطارقته فلم تؤمن. وهو الذي كان ينزل جبريل ﵇ في صورته. نزل الشام وبقي إِلى أَيام معاوية.\nروى عنه الشَّعْبيُّ، وعبدُ الله بن شَدَّاد بن الهاد، وخالد بن يزيد بن معاوية، ومنصور الكَلْبي.\nدِحْيَة: بكسر الدال، وسكون الحاء المهملة، وبالياء تحتها نقطتان، كذا يرويه أكثر أصحاب الحديث، وأهل اللُّغة، وقال الأمير أبو نصر بن ماكولا: هو بالفتح.\nوخَلِيفة: بفتح الخاء المعجمة، وكسر اللام، وبالفاء.\nوَفَرْوَة: بفتح الفاء.\nوفَضالة: بفتح الفاء، وبالضاد المعجمة.\nوالخَزرج: بفتح الخاء المعجمة، وسكون الزاي وكسرها وبعد الراء جيم.\nورُفَيْدَة: بضم الراء، وفتح الفاء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧٨) تهذيب الكمال (١/٣٩٢)، تهذيب التهذيب (٣/٢٠٦)، تقريب التهذيب (١/٢٣٥)، خلاصة تهذيب الكمال (١/٣٠٩)، الكاشف (١/٢٩٣)، تاريخ البخاري الكبير (٣/٢٥٤)، الجرح والتعديل (٣/١٩٩٦)، الاستيعاب (١/٤٦١)، تجريد أسماء الصحابة (١/١٦٥)، أسد الغابة (٢/١٥٩)، الإصابة (٢/٢٨٤)، الوافي بالوفيات (١٤/١)، طبقات الحفاظ (٤٩٨)، سير أعلام (٢/٩٥٥٠، طبقات ابن سعد (٤/١٨٤)، الثقات (٣/١١٧)، أسماء الصحابة الرواة (ت٣٦٩) .","vol":"12","page":365},{"text":"<span data-type=\"title\" id=toc-3137>[٧٧٩] دُكَيْن بن سَعيد</span>\nهو دُكَيْن بن سعيد المُزني، ويقال: الخَثْعَمِي، والأول أكثر، ويقال فيه: ابن مسعدة، وابن سعيد المشهور. يعد في الكوفيين، وحديثه فيهم.\nروى عنه قيس بن أبي حازم.\n⦗٣٦٦⦘\nدُكَيْن: بضم الدال، وفتح الكاف، وبالنون، قبلها ياء ساكنة تحتها نقطتان.\nوسَعيد: بفتح السين، وكسر العين، وقيل: هو بضم السين، وفتح العين. وهو وهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٧٩) تهذيب الكمال (١/٣٩٤)، تهذيب التهذيب (٣/٢١٢)، تقريب التهذيب (١/٢٣٦)، خلاصة تهذيب الكمال (١/٣١٩)، الكاشف (١/٢٩٤)، الجرح والتعديل (٣/١٩٩٤)، الاستيعاب (١/٣٦٢)، تجريد أسماء الصحابة (١/١٦٦)، أسد الغابة (٢/١٦١)، الإصابة (٢/٣٩٠)، الوافي بالوفيات (١٤/١٥)، الحلية (١/٣٦٥)، الثقات (٣/١١٨) .","vol":"12","page":365},{"text":"<span data-type=\"title\" id=toc-3138>[٧٨٠] دَيْلَم الحميري</span>\nهو دَيْلَم بن حَبيب الحِمْيَري، ويقال له: الجَيْشَاني، وليس بِدَيْلَم بن فيروز الحِمْيَري. يُعَدُّ في المصريين. وحديثه فيهم.\nروى عنه مرثد بن عبد الله اليَزَني.\nدَيْلَم: بفتح الدال، وسكون الياء تحتها نقطتان.\nوالجَيْشاني: بفتح الجيم، وسكون الياء تحتها نقطتان، وبالشين المعجمة، وبالنون.\nومَرْثَد: بالراء، والثاء المثلثة.\nواليَزَني: بفتح الياء تحتها نقطتان، وفتح الزاي، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨٠) الجرح والتعديل (٣/٤٣٤)، الاستيعاب (٢/٤٦٣)، أسد الغابة (٢/١٦٣، ١٦٤)، الإصابة (١/٤٧٧) .","vol":"12","page":366},{"text":"<span data-type=\"title\" id=toc-3139>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-3140>[٧٨١] داود بن الحُصَيْن</span>\nهو أبو سليمان، داود بن الحُصَيْن، مولى عمرو بن عثمان بن عفّان، من أهل المدينة. روى عن عكرمة، وأبي سفيان مولى أبي أحمد.\nسمع منه مالك بن أنس، ومحمد بن إسحاق، ومحمد بن جعفر بن أبي كثير. مات سنة خمس وثلاثين ومائة، وله اثنتان وسبعون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨١) تهذيب الكمال (١/٣٨٣)، تهذيب التهذيب (٣/١٨١)، تقريب التهذيب (١/٢٣١)، خلاصة تهذيب الكمال (١/١٠٣)، الكاشف (٢/٢٨٧)، تاريخ البخاري الكبير (٣/١٣١)، الجرح والتعديل (٣/١٨٧٤)، الجمع بين رجال الصحيحين (٥١٠)، طبقات ابن سعد (٣/٤٤٩، ٥/٣٩٣)، سير الأعلام (٦/١٠٦)، ضعفاء ابن الجوزي (١/٢٦٠)، نسيم الرياض (٤/١١٨)، الثقات (٦/٢٨٤)، سعاف المبطأ (١٨٨)، ديوان الضعفاء (١٣١١) .","vol":"12","page":366},{"text":"<span data-type=\"title\" id=toc-3141>[٧٨٢] داود بن صالح</span>\nهو داود بن صالح بن دينار التمّار، مولى الأنصار المدني. وقال البخاري: داود بن أبي صالح.\nيروي عن سالم بن عبد الله بن عمر، وعن أبيه وأمه.\nروى عنه هشام بن عروة، وعبد العزيز بن محمد وغيرهما.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨٢) تهذيب الكمال (١/٣٩٥)، تهذيب التهذيب (٣/١٨٨)، تقريب التهذيب (١/٢٣٢)، خلاصة تهذيب الكمال (١/٣٠٣)، الكاشف (١/٢٨٩)، تاريخ البخاري الكبير (٣/٢٣٤)، الجرح والتعديل (٣/١٩٠٠)، مجمع (٥/٦٨)، الثقات (٦/٢٨٠) .","vol":"12","page":366},{"text":"<span data-type=\"title\" id=toc-3142>[٧٨٣] داود بن عَمْرو</span>\nهو أبو سليمان، داود بن عَمْرو بن زهير بن عمرو بن حميل بن الأعرج بن عاصم بن ربيعة من بني سَعْد بن ضَبَّة الضَّبِّي، نزل بغداد. ومات سنة ثمان وعشرين ومائتين.\nسمع حسَّان بن إِبراهيم، وابن المبارك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨٣) تهذيب الكمال (١/٣٨٨)، تهذيب التهذيب (٣/١٩٥)، تقريب التهذيب (١/٢٣٣)، خلاصة تهذيب الكمال (١/٣٠٥)، الكاشف (١/٢٩٠)، تاريخ البخاري الكبير (٣/٢٣٦)، الجرح والتعديل (٣/١٩١٨)، ميزان الاعتدال (٢/١٦)، لسان الميزان (٧/٢١٢)، طبقات الحفاظ (١٩٩)، الجمع بين رجال الصحيحن (٥١٧)، تاريخ بغداد (٨/٣٦٣)، سير الأعلام (١١/ ١٣٠)، الثقات (٨/٢٣٦) .","vol":"12","page":366},{"text":"<span data-type=\"title\" id=toc-3143>[٧٨٤] داود بن أبي هند</span>\nهو أبو أحمد داود بن أبي هند، واسم أبي هند دينار بن ⦗٣٦٧⦘ عُذَافِر - ويقال: طَهْمان القُشَيْري مولاهم البصري، ويقال: إِن كنيته أبو بكر، وقيل: أبو محمد. وهو من خيار أَهل البصرة. وكان أبوه من أهل خراسان.\nرأى أنس بن مالك، وسمع أبا عثمان النَّهدي، وسعيد بن المسيّب وعكرمة، والشَّعْبِي، والحسن.\nروى عنه الثَّوْرِي، وعبد الأعلى.\nوهذا داود هو الذي روى عن الشعبي عن عدي بن حاتم في كتاب الصيد (١) .\nمات سنة تسع وثلاثين ومائة، وقيل: سنة أربعين بطريق مكة.\nعُذَافِر: بضم العين المهملة، وتخفيف الذال المعجمة، وكسر الفاء.\nوطَهْمَان: بفتح الطاء المهملة، وسكون الهاء.\nوالقُشَيري: بضم القاف، وفتح الشين المعجمة.\nوالنَّهْدِي: بفتح النون، وبالدال المهملة.\n_________\n(١) انظر الحديث رقم (٤٩٩٨) ٧ / ٢٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨٤) طبقات خليفة (٢١٨)، تاريخه (٤١٨)، تاريخ البخاري (٣/٢٣١)، الجرح والتعديل (٣/٤١١)، تهذيب الكمال (٣٩٥)، تذكرة الحفاظ (١/١٤٦، ١٤٨)، سير أعلام النبلاء (٦/٣٧٦، ٣٧٩)، تهذيب التهذيب (٣/٢٠٤، ٢٠٥)، الشذرات (٢/١٩٠) .","vol":"12","page":366},{"text":"<span data-type=\"title\" id=toc-3144>[٧٨٥] دُخَيْن</span>\nهو أبو ليلى، دُخَيْن بن عمر (١) الحَجْري، من حَجْرِ ذي رُعَيْن. كان كاتبًا لعقبة بن عامر، ويروي عنه. عداده في أهل مصر.\nروى عنه يزيد بن أبي منصور، وبكر بن سوادة، وكعب بن علقمة.\nمات سنة مائة، قتله (٢) الروم.\nدُخَيْن: بضم الدال المهملة، وفتح الخاء المعجمة، وسكون الياء، وبالنون.\nوالحَجْرِي: بفتح الحاء المهملة، وسكون الجيم، وبالراء.\nورُعَيْن: بضم الراء، وفتح العين المهملة، وسكون الياء، وبالنون.\n_________\n(١) في \" التهذيب \" عامر.\n(٢) في م: وقلته.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨٥) تهذيب الكمال (١/٣٩٢)، تهذيب التهذيب (٣/٢٠٧)، تقريب التهذيب (١/٢٣٥)، خلاصة تهذيب الكمال (١/٢٥٦)، الجرح والتعديل (٣/٢٠٠٩)، الوافي بالوفيات (١٤/٦)، الثقات (٤/٢٢٠) .","vol":"12","page":367},{"text":"<span data-type=\"title\" id=toc-3145>[٧٨٦] دُرَيْد بن الصِّمَّة</span>\nهو دريد بن الصِّمَّة بن الحارث بن معاوية بن جُدَاعة بن غَزِيَّة بن جُشَم بن معاوية بن بكر بن هوازن. جاهلي فارس شاعر. قتل يوم حُنَيْن كافرًا.\nدُرَيْد: بضم الدال المهملة وفتح الراء، وسكون الياء.\nوالصِّمَّة: بكسر الصاد المهملة، وتشديد الميم.\nوجُداعة: بضم الجيم، وبالدال المهملة.\nوغَزِيَّة: بفتح الغين المعجمة، وكسر الزاي، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨٦) المحبر (٢٩٨، ٣٩٩)، الأغاني -دار الكتب (١٠/٣، ٤٠)، والروض الأنف (٤/١٣٩)، تهذيب الأسماء واللغات (١/١٨٥) .","vol":"12","page":367},{"text":"[]<span data-type=\"title\" id=toc-3146> دَوْس</span>\nدَوْس، بفتح الدال المهملة، وسكون الواو، وبالسين المهملة: أبو قبيلة، ويرد ذِكرها في فصل النسب.","vol":"12","page":368},{"text":"<span data-type=\"title\" id=toc-3147>[٧٨٧] دَيْلَم الجَيْشَاني</span>\nهو أبو وَهْب، دَيْلَم بن الهَوْشَع، ويقال: الهُوَيْشَع الجيشاني. عداده في المصريين.\nيروي عن عبد الله بن عمرو، والضحاك بن فيروز.\nروى عنه يزيد بن أبي حبيب. قال البخاري: وفي إِسناده نظر.\nالهَوْشَع: بفتح الهاء، وسكون الواو، وفتح الشين المعجمة، وبالعين المهملة.\nوالهُوَيْشَع: بضم الهاء، وفتح الواو، وسكون الياء تحتها نقطتان.\nوالجَيْشَانِي: بفتح الجيم، وسكون الياء تحتها نقطتان، وبالشين المعجمة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨٧) تهذيب (١٢/٢٧٥، رقم ١٢٥٩)، تقريب (٢/٤٨٧)، المغني (٧٨١٨)، لسان الميزان (٧/٤٨٩)، طبقات ابن سعد (١/٣٥٩)، بيروت، ديوان الضعفاء (٥٠٨٦)، تهذيب الكمال (١٦٥٨)، ميزان الاعتدال (٤/٧٤٣) .","vol":"12","page":368},{"text":"<span data-type=\"title\" id=toc-3148>[٧٨٨] دُحَيْبَة</span>\nهي دُحَيْبَة بنت عُلَيْبَة بنت حرملة. حديثها في حديث عبد الله بن حسان في كتاب الصحبة (١) . تابِعيَّة.\nروت عن جَدّتها لأبيها قَيْلَة بنت مَخْرَمة.\nروى عنها عبد الله بن حسان العنبري.\nدُحَيْبَة: بضم الدال، وفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nوعُلَيْبَة: بوزنها، وعوض الدال والحاء عين مهملة، ولام.\nوقَيْلَة: بفتح القاف، وسكون الياء تحتها نقطتان.\nومَخْرَمة: بفتح الميم، وسكون الخاء المعجمة، وفتح الراء.\n_________\n(١) انظر الحديث رقم (٤٧٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨٨) تهذيب (١٢/٤١٦ رقم ٢٧٨٥)،تقريب (٢/٥٩٧)، أعلام النساء (١/٣٤٦) تراجم الاحبار (١/٤٠٨)، تهذيب الكمال (٣/١٦٨٢)، الخلاصة (٣/٣٨٠)، الكاشف (٣/٤٧٠)، الميزان (٢/٢٤) .","vol":"12","page":368},{"text":"<span data-type=\"title\" id=toc-3149>الفصل الثاني: في الكنى والأبناء</span>\n<span data-type=\"title\" id=toc-3150>[٧٨٩] أبو داود</span>\nهو أبو داود، سليمان بن داود الطَّيَالِسِي، وهو مذكور في حرف السين.\nوالطَّيَالِسي: بفتح الطاء المهملة والياء تحتها نقطتان، واللام، والسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٨٩) تهذيب الكمال (١/٥٣٤)، تهذيب التهذيب (٤/١٨٢)، تقريب التهذيب (١/٣٢٣)، خلاصة تهذيب الكمال (١/٤١٠)، الكاشف (١/١٩٢)، تاريخ البخاري الكبير (٤/١٠)، تاريخ البخاري الصغير (٢/٢٩٩)، الجرح والتعديل (٤/٦٩١)، ميزان الاعتدال (٢/٢٠٣)، لسان الميزان (٧/٢٣٧) سير الأعلام (٩/٣٧٨)، ديوان الإسلام (١٣٧٩)، طبقات المحدثين بأصبهان (٩٣)، تاريخ أصبهان (٧٣١)، الثقات (٨/٢٧٥) .","vol":"12","page":368},{"text":"<span data-type=\"title\" id=toc-3151>[٧٩٠] أبو دُجَانَة</span>\nهو أبو دُجَانة: بضم الدال، وتخفيف الجيم، وبالنون: سِماك بن خَرَشَة الأَنْصَاري صحابي.\n⦗٣٦٩⦘\nخَرَشَة: بفتح الخاء المعجمة، وفتح الراء، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩٠) تاريخ خليفة (١١١، ١١٤)، والكنى لمسلم (١١١)، والجرح والتعديل (٤/٢٧٩)، الاستيعاب (٢/٦٥١، ٤/١٦٤٤)، وأسد الغابة (٢/٤٥١)، تهذيب الأسماء واللغات (٢/٢٢٧، ٢٢٨)، العبر (١/١٤)، سير أعلام النبلاء (١/٢٤٣، ٤٥)، الإصابة (٢/٧٦)، (٤/٥٨، ٥٩) .","vol":"12","page":368},{"text":"[]<span data-type=\"title\" id=toc-3152> أبو الدَّحْدَاح</span>\nهو أبو الدَّحْداح، ثابت بن الدَّحْداح، صحابي. وهو بفتح الدالين المهملتين، وسكون الحاء المهملة الأولى.","vol":"12","page":369},{"text":"<span data-type=\"title\" id=toc-3153>[٧٩١] أبو الدَّرْدَاء</span>\nهو أبو الدَّرْداء - بفتح الدالين المهملتين، وسكون الراء - عُوَيمر بن عامر الأَنصاري، صحابي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩١) طبقات خليفة (٩٥، ٣٠٣)، الكنى لمسلم (١١١)، والتاريخ الكبير (٧/٧٦، ٧٧)، الجرح والتعديل (٧/٢٦، ٢٨)، الاستيعاب (٣/١٢٢٧، ١٢٣٠ و٤/١٦٤٦، ١٦٤٨)، والجمع بين رجال الصحيحين (١/٤٠٤) و(٢/٦٢٠)، وأسد الغابة (/٣١٨، ٣٢٠) و(٦/٩٧)، تهذيب الكمال (١٦٠٣)، والعبر (١/٣٣)، سير أعلام النبلاء (٢/٣٣٥)، تذكره الحفاظ (١/٢٤)، تهذيب التهذيب (٨/١٧٥، ١٧٧)، الإصابة (٣/٤٥، ٤٦) .","vol":"12","page":369},{"text":"<span data-type=\"title\" id=toc-3154>[٧٩٢] أبو الدَّهماء</span>\nهو أبو الدَّهْمَاء بفتح الدال، وسكون الهاء، والمد: قِرْفَة بن بُهَيْس.\nقِرْفَة: بكسر القاف، وسكون الراء، وبالفاء.\nوبُهَيْس: بضم الباء الموحدة، وفتح الهاء، وسكون الياء تحتها نقطتان، وبالسين المهملة. وهو تابعي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩٢) تهذيب الكمال (٢/١١٢٦)، تهذيب التهذيب (٨/٣٩) (٦٥٦)،تقريب التهذيب (٢/١٢٥)، خلاصة تهذيب الكمال (٢/٣٦٠)، الكاشف (٢/٣٩٩)، تاريخ البخاري الكبير (٧/٢٠٠)، تاريخ البخاري الصغير (١/١٧٦)، الجرح والتعديل (٧/٨٢٠)، ميزان الاعتدال (٣/٣٨٧)، تاريخ الثقات (٣٩٠)، الثقات (٥/٣٢٨)، طبقات ابن سعد (٧/٣٤١)، تاريخ أسماء الثقات (١١٦٧) .","vol":"12","page":369},{"text":"<span data-type=\"title\" id=toc-3155>[٧٩٣] أمّ الدَّرْداء</span>\nهي أم الدَّرْداء: خَيْرَة - بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩٣) الاستيعاب (١٩٣٤، ١٩٣٥)، الإصابة (٤/٢٩٥) .","vol":"12","page":369},{"text":"<span data-type=\"title\" id=toc-3156>[٧٩٤] ابن الدَّغِنَة</span>\nهو ابن الدَّغِنَة: قد اختلف في ضبطه، وأصوبه فتح الدال، وكسر الغين، وتخفيف النون. ويقال: بضم الدال، والغين، وتشديد النون، وهو سيّد القارة، له ذِكر في حديث الهجرة (١) .\n_________\n(١) انظر الحديث رقم (٩٢٠٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩٤) سيرة ابن هشام (٤/٤٥٣)، الاستيعاب (٢/٤٩١)، أسد الغابة (٢/٢١١) ابن ادغته اسمه ربيعة بن رفيع بن أهبان بن ثعلبة السلمي والدغنة أمه وهو قاتل دريد بن الصمة.","vol":"12","page":369},{"text":"<span data-type=\"title\" id=toc-3157>[٧٩٥] ابن الدَّيْلَمي</span>\nهو الضَّحّاك بن فَيْرُوز الديلمي، تابعي.\nوفيروز: بفتح الفاء، وسكون الياء تحتها نقطتان، وضم الراء، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩٥) تهذيب الكمال (٢/١٦١)، تهذيب التهذيب (٤/٤٤٨)، تقريب التهذيب (١/٣٧٣)، خلاصة تهذيب الكمال (٢/٤)، الكاشف (٢/٣٦)، تاريخ البخاري الكبير (٤/٣٣٣)، الجرح والتعديل (٤/٢٠٤)، الوافي بالوفيات (١٦/٣٣٥)، الثقات (٤/٣٨٧) .","vol":"12","page":369},{"text":"<span data-type=\"title\" id=toc-3158>الفصل الثالث: في الأنساب</span>\n<span data-type=\"title\" id=toc-3159>[٧٩٦] الدَّارِي</span>\nالدَّارِي: منسوب إِلى الدَّارِ بن هانئ بن حَبِيب بن نُمَارَة بن لَخْم بن عَدِي، بطن من لخم، منهم تَميم الداري.","vol":"12","page":369},{"text":"<span data-type=\"title\" id=toc-3160>[٧٩٧] الدَّارَقُطْني</span>\nالدَّارَقُطْنِي: بالقاف وبالنون، منسوب إِلى دارِ القُطْنِ محلَّة كانت ببغداد قديمًا. ممن ينسب إِليها الإمام أبو الحسن علي بن عمر الحافظ الدارقطني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩٧) الأنساب (٢١٧ ا-ب)، اللباب (١/٤٨٣) .","vol":"12","page":369},{"text":"<span data-type=\"title\" id=toc-3161>[٧٩٨] الدَّارِميّ</span>\nالدارمي، منسوب إِلى دارِم، واسمه بَحْر بن مالك بن حَنْظَلة بن ⦗٣٧٠⦘ مالك بن زيد مناة بن تميم، بطن منهم، وإنما سُمِيّ دارمًا؛ لأن قومًا أَتَوْا أَباه يسألونه، فقال: اذهب فأت بالخريطة التي عند أمك لتعطيهم منها، فجاء بها يحملها، يقارب خطوه مُثْقَلًا، فقال: قد جاءكم يَدْرِمُ فسمي دارمًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩٨) اسمه عبد الله بن عبد الرحمن بن الفضل بن بهرام بن عبد الله أبو مُحمد التميمي السمرقندي انظر ترجمته الجرح والتعديل (٥/٩٩)، تاريخ بغداد (١٠/٢٩، ٣٢)، الأنساب ٢١٨أ٢١٨، ب)، تهذيب الكمال (٧٠٣، ٧٠٤)، سير أعلام النبلاء (١٢/٢٢٤، ٢٣٢) العبر (٢/٨)، تهذيب التهذيب (٥/٢٩٤، ٢٩٦)، الشذرات (٣/٢٤٥) .","vol":"12","page":369},{"text":"<span data-type=\"title\" id=toc-3162>[٧٩٩] الدَّالاني</span>\nالدَّالاني، منسوب إِلى دَالاني بن سباقة، بطن من هَمْدَان، وممن ينسب إِليهم، ولم يكن منهم يزيد بن خالد الدالاني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٧٩٩) الأنساب (٢٢٠ب)، عجالة المبتدي (٥٨)، اللباب (١/٤٨٨) .","vol":"12","page":370},{"text":"<span data-type=\"title\" id=toc-3163>[٨٠٠] الداوودي</span>\nالداوودي، منسوب إِلى أحد أجداده. وهو أبو الحسن عبد الرحمن بن محمد بن المُظَفَّر بن داود بن أحمد. وهو شيخ أبي الوقت في «صحيح البخاري» .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠٠) الأنساب (٢٢٠ا)، اللباب (١/٤٨٧) .","vol":"12","page":370},{"text":"[]<span data-type=\"title\" id=toc-3164> الدَّبُوسي</span>\nالدَّبُوسي: بفتح الدال، وضم الباء الموحدة وتخفيفها.\nمنسوب إِلى دَبُوسِيَّة، موضع من صُغْدِ سَمَرْقَنْد.","vol":"12","page":370},{"text":"[]<span data-type=\"title\" id=toc-3165> الدَّاروَرْدي</span>\nالدَّاروَرْدي: براءين الثانية منها ساكنة، والواو مفتوحة، منسوب إِلى دَرَاوَرْد وهي قرية من قرى بلاد خراسان أو موضع بها ... (١) .\n_________\n(١) بياض في م، خ قدره أربع كلمات تقريبًا، وانظر \" معجم البلدان \" ٢ / ٤٤٧.","vol":"12","page":370},{"text":"[]<span data-type=\"title\" id=toc-3166> الدَّرْمَكي</span>\nالدَّرْمَكي: بفتح الدال، وسكون الراء، وفتح الميم، وبالكاف.\nمنسوب إِلى الدَّرْمَكِي وهو الدقيق الحواري.","vol":"12","page":370},{"text":"[]<span data-type=\"title\" id=toc-3167> الدَّسْتُوَائي</span>\nالدَّسْتُوائي: بفتح الدال، وسكون السين المهملة، وبالتاء فوقها نقطتان.\nمنسوب إِلى دَسْتُواء وهي كورة من كور الأهواز، أو قرية، وقيل: هو منسوب إِلى بيع الثياب الدستُوائية التي تجلب منها.","vol":"12","page":370},{"text":"<span data-type=\"title\" id=toc-3168>[٨٠١] الدَّوْسي</span>\nالدَّوْسي: بفتح الدال، وسكون الواو، وبالسين المهملة.\nمنسوب إِلى دَوْس بن عُدْثان بن عبد الله بن زَهْران بن كعب بن الحارث بن نصر بن الأزد.\nعُدْثان: بضم العين، وسكون الدال المهملة، وبالثاء المثلثة.\nوزَهْران: بفتح الزاي، وسكون الهاء، وبالراء، والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠١) الأنساب (٢٣٢ب)، عجالة المبتدي (٥٨)، اللباب (١/٥١٣) .","vol":"12","page":370},{"text":"[٨٠٢] الدُوْلي\nالدُوُلِي، فيه خلاف نذكره. وقيل: الدُوْلي بضم الدال، وسكون الواو، منسوب إِلى الدُوْل بن حنيفة. وقيل: هو الدُّول بن بكر. منهم فَرْوَة بن نُفَاثَة. وقيل: الدول امرأة من بني كنانة. وأما بنو عدي بن الدُوْل، فلهم عدد كثير بالحجاز، وأبو الأسود منهم. وقيل: إِنَّ الدُول بن صُباح بن عَتِيك بن عَنَزَة. وفي الأزد أيضًا الدُوْل بن سعد مناة بن غامِد. وفي ضَبَّة بن أُدّ: الدُول بن ثَعْلَبة بن سَعْد بن ضَبَّة. وفي الرِّباب: الدُول. وقيل: الدُول في حنيفة. والديل في عبد القيس.\nوالدُؤَل: بالضم والهمزة المفتوحة في كنانة، ومنهم أبو الأسود.\nوقيل: الدِئَل: بكسر الدال، والهمزة المفتوحة، في عبد القيس.\nوقيل: الدِيَل من حنيفة. والدُوْل من كنانة، وفيه خلاف أكثر من هذا، إِلا أَنَّ الدُئِل بضم الدال، وكسر الهمزة.\nوهو في الأصل اسم دويبة شبيهة بابن عرس.\nقال ثعلب: لا نعلم اسمًا جاء على فُعِل غيره. وقال الأخفش: وإِلى المُسَمَّى بهذا نُسِبَ أبو الأسود الدُؤَلي، إِلا أنهم فتحوا الهمزة في النسب على عادتهم استثقالًا للكسرتين مع يائي النسب، كما قالوا في النسب إِلى نَمِر نَمَري ففتحوا الميم، وربما قالوا: الدُوَلي فقلبوا الهمزة واوًا؛ لأنّ الهمزة إِذا فتحت وكانت قبلها ضَمَّة فتخفيفها أن تقلبها واوًا محضة، كما قالوا في جُؤَن جُوَن. وقال ابن الكلبي: هو الدِيلي، فقُلبت الهمزةُ ياء، فإِذا انقلبت ياء كُسِرَتِ الدَّال لتسلم الياء، كما تقول: قيل: وبيع. وقد يجمع بين كسر الدال وفتح الهمزة فيقال: الدِيَلي.\nفَروة: بفتح الفاء.\nونُفاثة: بضم النون، وتخفيف الفاء، وبالثاء المثلثة.\nوصُباح: بضم الصاد المهملة، وتخفيف الباء الموحدة.\nوعَتِيك: بفتح العين المهملة، وكسر التاء فوقها نقطتان، وبالكاف.\nوعَنَزَة: بفتح العين المهملة، وفتح النون، وبالزاي.\nوضَبَّة: بفتح الضاد المعجمة، وتشديد الباء الموحدة.\nوالرِّباب: بكسر الراء، وتخفيف الباء الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠٢) مختلف القبائل (٣١، ٣١٥)، الإيناس (١٤٢، ١٤٤)، الأنساب (٢٣٢ب، ٢٣٣أ)، عجالة المتبدي (٦٠، ٦١)، اللباب (١/٥١٤، ٥١٥) .","vol":"12","page":371},{"text":"[]<span data-type=\"title\" id=toc-3170> الدُّوْرِي</span>\nالدُّورِي: بضم الدال، وسكون الواو، وبالراء.\nمنسوب إِلى قرية من قُرى العراق فيما بين بغداد وتكريت قريبًا من سُرَّ مَنْ رَأَى.","vol":"12","page":371},{"text":"<span data-type=\"title\" id=toc-3171>[٨٠٣] الدُّوني</span>\nالدُّوني: بضم الدال، وبالنون.\nمنسوب إِلى الدُّون، وهي قرية من قرى دِّيْنَوَر.\nينسب إِليها: أبو محمد عبد الرحمن بن حَمْد الصُّوفي، راوي «كتاب النَّسائي» .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠٣) ياقوت (٢/٤٩٠)، اللباب (١/٥١٧) .","vol":"12","page":371},{"text":"[]<span data-type=\"title\" id=toc-3172> الدَّيْلَمي</span>\nالدَّيْلَمي: بفتح الدال.\nمنسوب إِلى الدَّيْلَم، وهم هذا الجيل المعروف من الناس.\nويقال: إِن باسل بن ضَبَّة بن أُدِّ بن طَابِخة بن إِلياس بن مُضَر، وقع بأرض الدَّيْلَم، خرج مغاضبًا لأبيه، فتزوج امرأة من العجم، فولدت له الديلم، فهو أَبو الدَّيْلم، والله أعلم. وممن ينسب إِليهم الضَّحَّاك بن فيروز الديلمي، ويقال له أيضًا: ابن الديلمي.","vol":"12","page":372},{"text":"[]<span data-type=\"title\" id=toc-3173> الدِّيْنَوَري</span>\nالدِّيْنَوري: بكسر الدال، وسكون الياء تحتها نقطتان، وبالنون والراء.\nمنسوب إِلى مدينة دِيْنَوَر، وهي من بلاد الجبل قريبًا من هَمَدان.","vol":"12","page":372},{"text":"<span data-type=\"title\" id=toc-3174>حرف الذال</span>\nفيه أربعة فصول\n<span data-type=\"title\" id=toc-3175>الفصل الأول: في الأسماء</span>\n<span data-type=\"title\" id=toc-3176>[٨٠٤] ذؤيب بن حَلْحَلَة</span>\nهو أبو قَبِيصة، ذُؤَيْب بن حَبيب بن حَلْحَلَة بن عمرو بن كُلَيب بن أَصْرَم بن عبد الله بن قُمَيْر بن حُبْشِيَّة بن سَلُول بن كعب بن عمرو بن ربيعة، وهو لُحَيّ بن حارثة بن عمرو بن عامر الخُزاعي الكَعْبي صاحب بُدْن النبي - ﷺ- كان يبعث معه الهَدْيَ. قال ابن عبد البر: جعل أبو حاتم الرازي ذُؤَيْب بن حبيب غيرَ ذُؤَيْب بن حَلْحَلَة. قال: وهو خطأ، والصواب أنهما واحد. وكان يسكن قُدَيْدًا. وعاش إِلى زمن معاوية.\nروى عنه ابن عباس، وأنس بن مالك.\nحَلْحَلَة: بفتح الحاءين المهملتين، وسكون اللام الأولى.\nوأصْرَم: بفتح الهمزة، وسكون الصاد المهملة.\nوقُمَيْر: بضم القاف، وفتح الميم، وسكون الياء تحتها نقطتان.\nوحُبْشِيَّة: بضم الحاء المهملة وسكون الباء الموحدة، وكسر الشين المعجمة، وتشديد الياء.\nوسَلُول: بفتح السين المهملة، وضم اللام الأولى.\nولُحَيّ: بضم اللام، وفتح الحاء المهملة، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠٤) طبقات خليفة (١٠٧)، تاريخ البخاري (٣/٢٦٢)، الجرح والتعديل (٣/٤٤٩)، الاستيعاب (٢/٤٦٤)، تهذيب الكمال (١/٣٩٦، ٣٩٧)، تهذيب التهذيب (٣/٣٢٢) .","vol":"12","page":375},{"text":"<span data-type=\"title\" id=toc-3177>[٨٠٥] ذَفِيف</span>\nهو ذَفِيف: بفتح الذال، وكسر الفاء الأولى. تابعي روى عن ابن عباس قوله (١) . ⦗٣٧٦⦘\nروى عنه حميد بن قيس المكي.\n_________\n(١) كذا في م، خ وفي العبارة سقط كما لا يخفى.\nقال الحافظ في \" تعجيل المنفعة \": المدني، مولى ابن عباس، وروى عن ابن عباس في العزل، روى عنه حميد بن قيس، ذكره البخاري ولم يزد على ما في السند، وقال أبو جعفر: مات سنة تسع ومائة في خلافة هشام بن عبد الملك، ذكره الحذاء في رجال \" الموطأ \"، وهو بوزن عظيم، ولم يذكره الحسيني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠٥) تاريخ البخاري الكبير (٣/٢٦٧)، الثقات (٤/٢٢٤) .","vol":"12","page":375},{"text":"<span data-type=\"title\" id=toc-3178>[٨٠٦] ذَكْوان السمَّان</span>\nهو أبو صالح، ذَكْوان السمَّان الزيَّات المدني. كان يجلب السمن والزيت إِلى الكوفة، وهو مولى جُوَيْرِية بنت الحارث زوج النبي - ﷺ-، وهو تابعي جليل القدر مشهور. سكن الكوفة. وهو كثير الحديث، واسع الرواية.\nروى عن أبي هريرة، وأبي سعيد، وهو من أصحابه. وسمع سَعْدًا.\nروى عنه ابنه سهيل، والأعمش.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠٦) تهذيب التهذيب (٣/٢١٩)، تقريب التهذيب (١/٢٣٨)، تاريخ البخاري الكبير (٣/٢٦٠)، الجرح والتعديل (٣/٤٥٠)، طبقات ابن سعد (٥/٢٢٢)، معجم طبقات الحفاظ (٨٨) .","vol":"12","page":376},{"text":"<span data-type=\"title\" id=toc-3179>[٨٠٧] ذَكْوَان</span>\nهو أبو عمرو مولى عائشة، زوج النبي - ﷺ-، وخادمها. وكانت دَبَّرَتْهُ، وروى عنها. قُتَل أيام الحَرَّة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠٧) تاريخ البخاري (٣/٢٦١)، الجمع بين رجال الصحيحين (١/١٣٣)، تهذيب الكمال (٣٩٦) تهذيب التهذيب (٣/٢٢٠) .","vol":"12","page":376},{"text":"<span data-type=\"title\" id=toc-3180>الفصل الثاني: في الألقاب</span>\n<span data-type=\"title\" id=toc-3181>[٨٠٨] ذو الثُّدَيَّة</span>\nذو الثدية: بضم الثاء المثلثة، وفتح الدال المهملة، وتشديد الياء تحتها نقطتان. هو رجل من الخوارج الذين قاتلهم أمير المؤمنين علي بن أبي طالب - كرَّم الله وجهه -، وأخبر أن فيهم رجلًا يقال له: ذو الثُّدَيَّة مخدَج اليد، وأن رسول الله - ﷺ- أخبره بذلك أنه يقاتلهم، وأنهم من شر الخليقة، يمرقون من الدِّين مروق السهم من الرمية. قال أبو مريم الثقفي: وكان اسم ذي الثُّدَيّة نافعًا، وهو أسود حبشي فيما يقال، والله أعلم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠٨) الإصابة (١/٤٨٤، ٤٨٥) .","vol":"12","page":376},{"text":"<span data-type=\"title\" id=toc-3182>[٨٠٩] ذو الجَوْشَن</span>\nقد اختلف في اسمه، فقيل: أبو شَمِر شُرَحْبِيل بن الأعور بن عمرو بن معاوية بن كلاب بن ربيعة بن عامر بن صَعْصَعَة العامري الضِّباني من بني الضباب بن كلاب، ويقال: اسمه أَوْس بن الأعور، والأول أكثر. وإنما لقب بذي الجَوْشن من أجل أن صدره كان ناتئًا.\nوهو صحابي معروف، وكان شاعرًا مُحْسنًا. وهو والد شَمِر بن ذي الجوشن، قاتل الحسين بن علي - ﵄ -، سكن الكوفة.\nروى عنه أبو إِسحاق السَّبِيعي مرسلًا، ويقال: سمعه أبو إِسحاق من ابنه شمر.\nضِبَاب: بكسر الضاد المعجمة، وتخفيف الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٠٩) طبقات خليفة (١٣١)، تاريخ البخاري (٣/٣٦٦)، الجرح والتعديل (٣/٤٤٧)، الاستيعاب (٢/٤٦٧)، تهذيب الكمال (٣٩٧)، تهذيب التهذيب (٣/٣٢٢، ٣٢٣)، الإصابة (١/٤٨٥) .","vol":"12","page":376},{"text":"<span data-type=\"title\" id=toc-3183>[٨١٠] ذُو الخُوَيْصِرَة</span>\nذو الخُويصرة بضم الخاء المعجمة، وفتح الواو، وسكون الياء، وكسر الصاد المهملة. ⦗٣٧٧⦘\nرجل من بني تميم. له ذِكر في الخوارج في كتاب الفتن (١) في حديث أبي سعيد الخُدْري. صحابي، وهو الذي قال لرسول الله - ﷺ- في قسم كان يقسمه: اعْدِلْ يا رسول الله فقال: «وَيْلَكَ وَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ» .\n_________\n(١) انظر الحديث رقم (٧٥٥٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١٠) الإصابة (١/٤٨٥) .","vol":"12","page":376},{"text":"<span data-type=\"title\" id=toc-3184>[٨١١] ذُو السُّوَيقَتَين</span>\nذو السُّوَيقَتَين الحبشيّ، هو الذي ذَكر النَّبيُّ - ﷺ- أنه يهدم الكعبة. له ذِكر في فضل مكة (١) .\nوالسُّوَيْقَتَيْنِ: تثنيةُ ساق مُصَغَّرَة، وساق الإِنسان مؤنثة، وتصغيرها سويقة، على قياس تصغير أمثالها، وتثنيتها سويقتان، بإِثبات التاء في التثنية أيضًا، وإنما صَغَّرهما لأنه أراد ضعفهما ودقتهما ولأن عامة الحبشة في أسوقهم دِقَّة.\n_________\n(١) انظر الحديث رقم (٦٩١٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١١) لم أعثر على ترجمته.","vol":"12","page":377},{"text":"<span data-type=\"title\" id=toc-3185>[٨١٢] ذو الشِّمالين</span>\nذو الشِّمالين من الصحابة، اسمه عُمَيْر بن عبد عمرو بن نَضْلَة بن عمرو، وقد جاء ذِكره في سجود السهو من كتاب الصلاة (١) وقد جعله الزهري ذا اليدين الذي قال للنبي - ﷺ-: يا رسول الله أَقصرْتَ الصَّلاةَ أَم نسيتَ. وهو وهم، سنذكر بيانه واضحًا في ذي اليدين إن شاء الله تعالى.\nنَضْلَة بفتح النون، وسكون الضاد المعجمة.\n_________\n(١) انظر الحديث رقم (٣٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١٢) الجرح والتعديل (٣/٤٤٧)، الاستيعاب (٢/٤٦٩) الإصابة (١/٤٨٦) .","vol":"12","page":377},{"text":"<span data-type=\"title\" id=toc-3186>[٨١٣] ذو عَمْرو</span>\nذو عَمْرو رجل أقبل من اليمن مع ذي الكَلاع إِلى النبي - ﷺ- مُسْلِمَيْن، ومعهما جرير بن عبد الله البَجَلي، فمات النبيُّ - ﷺ- قبل أن يصلوا إِليه. فذو عمرو وذو الكَلاع ممن أسلم في زمن النبي - ﷺ- ولم يره، فليست لهما صحبة. وقيل: إِن جريرًا كان الرسولَ إِليهما من قِبَل النبي - ﷺ- في قتل الأسود العَنْسي. وقيل: بل كان إِقبال جرير معهما مسلمًا وافدًا على النَّبيِّﷺ- والأول أصحّ.\nله ذكر في كتاب الخِلافة (١)، وكان ذو عمرو من رؤساء اليمن ومقدَّميه.\n_________\n(١) انظر الحديث رقم (٢٠٦٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١٣) الاستيعاب (٢/٤٦٩، ٤٧٠)، الإصابة (١/٤٩٢) .","vol":"12","page":377},{"text":"<span data-type=\"title\" id=toc-3187>[٨١٤] ذو الكَلاع</span>\nذو الكَلاع - بفتح الكاف - أَيْفَع بن نَاكُور بن عمرو بن يعفور بن يزيد وهو ذو الكَلاع الأكبر ابن النعمان الحميري من اليمن، يكنى أبا شُرَحْبيل، ويقال: أبا شَراحِيْل.\nكان رئيسًا في قومه، مُطاعًا مَتْبُوعًا، أسلم، فكتب إِليه النبي - ﷺ- في التعاون على الأسود العَنْسي وقتله. وكان الرسول إِليه جرير بن عبد الله البَجَلي، فهاجر إِلى النبي - ﷺ- مع جرير وذي عمرو، فمات النبي - ﷺ- قبل أن يصلوا إِليه، فرجع ذو الكلاع ⦗٣٧٨⦘ وذو عمرو إِلى اليمن، وجاء جرير إِلى المدينة. وقيل: إِن اسم ذي الكلاع سُمَيْفَع، قتل بصفين مع معاوية سنة سبع وثلاثين، قتله الأشتر النخعي، وقيل: بل قتله غيره. وقال ابن عبد البر: ولا أعلم له رواية إِلا عن عمرو بن عوف بن مالك.\nأَيْفَع: بفتح الهمزة، وسكون الياء تحتها نقطتان، وفتح الفاء.\nوناكور: بالنون، وضم الكاف.\nوشُرَحْبيل: بضم الشين المعجمة، وفتح الراء، وسكون الحاء المهملة، وكسر الباء الموحدة.\nوشَراحيل: بالشين المعجمة المفتوحة، وتخفيف الراء، وكسر الحاء المهملة.\nالعنسي: بالنون.\nوسَمَيْفَع: بفتح السين المهملة، وفتح الميم، وسكون الياء تحتها نقطتان، وبالفاء.\nويَعفُر: بفتح الياء تحتها نقطتان، وبضمها، وبضم الفاء فيهما، وبضم الياء وكسر الفاء؛ ثلاث لغات والأولى أشهر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١٤) تاريخ البخاري الكبير (٣٦٦، ٣٦٧)، الجرح والتعديل (٣/٤٤٨)، مختصر بن منظور (٨/٢٣٨، ٢٤٥)، الاستيعاب (٢/٤٧١)، الإصابة (١/٤٨٧) .","vol":"12","page":377},{"text":"<span data-type=\"title\" id=toc-3188>[٨١٥] ذو مِخْبَر</span>\nهو ذو مِخْبَر - بكسر الميم، وسكون الخاء المعجمة، وفتح الباء الموحدة - ابن أخي النَّجاشي، خادم النبي - ﷺ-. وقيل: هو ذو مِخْمَر بدل الياء ميم.\nروى عنه جُبَيْر بن نُفَيْر، وعَباس بن عبد الرحمن مولى بني هاشم، يعد في الشَّاميِّين، وحديثه فيهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١٥) تهذيب الكمال (١/٣٩٧)، تهذيب التهذيب (٣/٢٢٤)، تقريب التهذيب (١/٢٣٩)، خلاصة تهذيب الكمال (١/٣١٢)، الكاشف (١/٢٩٨)، تاريخ البخاري الكبير (٣/٢٦٤)، الجرح والتعديل (٣/٢٠٢٦)، الاستيعاب (١/٤٧٥)، تجريد أسماء الصحابة (١/١٧٠) أسد الغابة (٢/١٧٨)، الإصابة (٢/٤١٧)، الوافي بالوفيات (١٤/٤٥)، الثقات (٣/١١٩)، أسماء الصحابة الرواة (ت٢٦٢) .","vol":"12","page":378},{"text":"<span data-type=\"title\" id=toc-3189>[٨١٦] ذو مِصْر</span>\nذو مِصْر - بكسر الميم، وسكون الصاد المهملة - لقب يزيد الذي يروي عن عتبة بن عبد في الأضاحي (١) .\n_________\n(١) انظر الحديث رقم (١٦٥٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١٦) تاريخ البخاري (٨/٣٣٠، ٣٣١)، تهذيب الكمال (٣/١٥٤٧)، تهذيب التهذيب (١١/٣٧٥) .","vol":"12","page":378},{"text":"<span data-type=\"title\" id=toc-3190>[٨١٧] ذو اليَدَيْنِ</span>\nذو اليدين: هو رجل من بني سُلَيْم يقال له: الخِرْباق، صحابي حجازي، شهد النبي - ﷺ- وقد سها في صلاته. وقد اختلف في اسمه ولقبه مع اتفاقهم على أن لقبه ذو اليدين وأنه من بني سليم. فقالوا: إِن الخِرْباق اسمه، وقيل: بل هو لقبه، وإن اسمه عمير بن عبد عمرو بن نضلة، وكنيته أبو حمد، وقيل: إنه أيضًا ذو الشمالين فيما رواه مالك بن أنس عن الزهري.\nقال ابن عبد البرّ: إن ذو اليدين غير ذو الشمالين، وأنّ ذو اليدين هو الذي جاء ذِكره في سجود السهو (١)، وأنه الخِرباق، وأما ذو الشمالين، فإنه عُمير بن عبد عمرو بن نضلة بن عمرو بن غُبْشَان بن سُلَيْم بن مالك بن أفْصا بن حارثة بن عمرو بن عامر. وقال ابن إسحاق: هو خزاعي، يكنى أبا محمد، حليف لبني زهرة قدم أبوه مكة فحالف عبد الحارث بن زهرة. شهد بدرًا ⦗٣٧٩⦘ وقتل بها، قتله أسامة الجشمي، وقيل: إِنه قتل يوم أُحُد، والأول أصح وأكثر. قال: وذو اليدين، عاش حتى روى عنه المتأخرون من التابعين.\nوحديث سجود السهو قد شهده أبو هريرة ورواه. وأبو هريرة إنما أسلم عام خيبر بعد بدر بأعوام، فهذا يُبَيِّن لك أن ذو اليدين غير ذو الشمالين. وكان الزُّهري مع علمه بالمغازي وجلالة قدره يقول: إن ذو اليدين هو ذو الشمالين المقتول ببدر، وإن قصة السهو كانت قبل بدر، ثم أُحكمت الأمور بعد، قال: وذلك وهم منه. وقال ابن مندة: ذو اليدين رجل من أهل وادي القُرى، يقال له: الخِرْبَاق، أسلم في آخر زمن النبي - ﷺ-، والسهو كان بعد أُحُد، وقد شهده أبو هريرة.\nوأبو هريرة شهد من رسول الله أربع سنين، وذو اليدين من بني سُلَيم، وذو الشمالين من أهل مكة قتل يوم بدر قبل سهو النبي - ﷺ- بست سنين، وهو رجل من خزاعة، حليف بني أُمَيّة. قال: وهم فيه الزُّهري فجعل مكان ذي اليدين ذا الشمالين.\nسُلَيم: بضم السين، وفتح اللام.\nوالخِرْباق: بكسر الخاء المعجمة، وسكون الراء، وبالباء الموحدة، والقاف.\nونَضْلَة: بفتح النون، وسكون الضاد المعجمة.\nوغُبْشَان: بضم الغين المعجمة، وسكون الباء الموحدة، وبالشين المعجمة، وبالنون.\n_________\n(١) انظر الحديث رقم (٣٧٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١٧) طبقات خليفة (١٢٥)، الاستيعاب (٢/٤٧٥)، أسد الغابة (٢/١٧٩، ١٨٠)، تهذيب الأسماء واللغات (١/١٨٥، ١٨٦)، الإصابة (١/٤٨٩) .","vol":"12","page":378},{"text":"<span data-type=\"title\" id=toc-3191>[٨١٨] ذو يَزَن</span>\nذو يَزَن: هو النعمان بن قيس الحميري ملك اليمن، وهو والد سيف بن ذي يزن.\nويَزَن: بفتح الياء تحتها نقطتان، وفتح الزاي، وبالنون، اسم واد باليمن أضيف إِليه ذو يَزَن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١٨) تاريخ البخاري الكبير (٨/٧٨)، ثقات (٥/٤٧٣) .","vol":"12","page":379},{"text":"<span data-type=\"title\" id=toc-3192>[٨١٩] ذات النِّطَاقَيْن</span>\nهي أسماء بنت أبي بكر الصِّدِّيق وأم عبد الله بن الزُّبَير. صحابية. وإنما سُمِّيَتْ ذاتَ النطاقين، لأنها شَقَّتْ نطاقها فَشَدَّتْ ببعضه سفرة النَّبي - ﷺ- لما هاجر إِلى المدينة، وشَدَّت بالبعض سقاءه، وقيل: شَدَّتْ بالبعض وسطها، فسماها النَّبيُّ - ﷺ- ذاتَ النطاقين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨١٩) تهذيب (١٢/٧)،رقم (٢٧٢١)، تقريب (٢/٥٨٩)، الثقات (٣/٢٣)، أسد الغابة (٧/٩)، أعلام النساء (١/٣٦)، السمط الثمين (٢٠٢)، الدر المنثور (٣٣)، الاستيعاب (٤/١٧٨١)، الإصابة (٢/٤٨٤، ٤٨٦)، المنمق (٤٤٧)، أسماء الصحابة (٢/٢٤٤)، الكاشف (٣/٤٦٤)، تهذيب الكمال (١٦٧٧)، تاريخ البخاري الصغير (١/١٥٦)، (١٩٢)، الخلاصة (٣/٣٧٤) (٤٠٧)، حلية الاولياء (٢/٥٥) .","vol":"12","page":379},{"text":"<span data-type=\"title\" id=toc-3193>الفصل الثالث: في الكنى والأبناء</span>\n<span data-type=\"title\" id=toc-3194>[٨٢٠] أبو ذُبَاب</span>\nهو أبو ذُباب بضم الذال، وتخفيف الباء الموحدة الأولى: جد إِياس بن الحارث بن مُعَيْقِيب لأمه.\n⦗٣٨٠⦘\nإِياس: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\nومُعَيْقيب: بضم الميم، وفتح العين المهملة، وسكون الياء تحتها نقطتان، وكسر القاف، وبعدها ياء أخرى ساكنة، ثم باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢٠) لم أعثر على ترجمته.","vol":"12","page":379},{"text":"[]<span data-type=\"title\" id=toc-3195> أبو ذر</span>\nهو أبو ذَرّ جُنْدُب بن جُنَادَة الغِفَارِي، صحابي مشهور.\nجُنادة: بضم الجيم، وتخفيف النون، وبالدال المهملة.","vol":"12","page":380},{"text":"<span data-type=\"title\" id=toc-3196>[٨٢١] ابن أبي ذِئْب</span>\nهو محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذِئْب القُرشي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢١) تهذيب الكمال (٢/١٢٣٢)، تهذيب التهذيب (٩/٣٠٣)، تقريب التهذيب (٢/١٨٤)، خلاصة تهذيب الكمال (٢/٤٣١)، الكاشف (٣/٦٩)، تاريخ البخاري الكبير (١/١٦٠)، تاريخ البخاري الصغير (٢/٧٣، ١٣٢)، الجمع والتعديل (٧/١٧٠٤)، ميزان الاعتدال (٣/٦٢)، تاريخ بغداد (٢/٢٩٦)، تراجم الأحبار (٤/١٦)، ثقات (٧/٣٩)، طبقات الحفاظ (١٨٢)، المعين (٦٠٩)، الوافي بالوفيات (٣/٢٢٣)، سير الأعلام (٧/١٣٩)، والحاشية.","vol":"12","page":380},{"text":"<span data-type=\"title\" id=toc-3197>الفصل الرابع: في الأنساب</span>\n<span data-type=\"title\" id=toc-3198>[٨٢٢] الذُّبْيَانِي</span>\nالذُّبياني: بضم الذال، وسكون الباء الموحدة، وتخفيف الياء تحتها نقطتان، وبالنون، منسوب إِلى ذُبْيان بن بَغِيض بن رَيْث بن غطفان.\nبغيض: بفتح الباء الموحدة، وكسر الغين المعجمة، وبالضاد المعجمة.\nوَرَيْث: بفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢٢) الأنساب (٢٣٩أ)، عجالة المبتدي (٦٢)، اللباب (١/٥٢٨، ٥٢٩) .","vol":"12","page":380},{"text":"<span data-type=\"title\" id=toc-3199>[٨٢٣] الذَّكْواني</span>\nالذَّكْواني: بفتح الذال، وسكون الكاف، وبالنون.\nمنسوب إِلى ذَكْوان بن ثعلبة بن بُهْثَة بن سُلَيم بن منصور بن عكرمة بن خَصَفَة بن قيس عَيْلان.\nبُهْثَة: بضم الباء الموحدة، وسكون الهاء، وبالثاء المثلثة.\nوسُلَيم: بضم السين، وفتح اللام.\nوخَصَفَة: بفتح الخاء المعجمة، وفتح الصاد المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢٣) الأنساب (٢٣٩ب)، عجالة المبتدي (٦٢)، اللباب (١/٥٣٨) .","vol":"12","page":380},{"text":"[]<span data-type=\"title\" id=toc-3200> الذِّمارِي</span>\nالذِّمَارِي - بكسر الذال، عند أصحاب الحديث، وبعضهم يفتحها، منسوب إِلى قرية باليمن على مرحلتين من صنعاء.\nوقيل: إِن ذِمَار اسم مدينة صنعاء.","vol":"12","page":380},{"text":"<span data-type=\"title\" id=toc-3201>[٨٢٤] الذُّهْلي</span>\nالذُّهْلِي: بضم الذال، وسكون الهاء، منسوب إِلى ذُهْل الأكبر بن ثَعْلَبَة بن عُكابَة بن صَعْب بن علي بن بكر بن وايل.\nمنهم أبو ساسان حُضَيْن بن المنذر وغيره.\nوإِلى ذهل الأصغر، وهو ذهل بن شيبان بن ثعلبة بن عكابة. منهم هانئ بن قَبِيصة.\nعُكابَة: بضم العين المهملة، وتخفيف الكاف، وبالباء الموحدة.\nوحُضَين: بالحاء المهملة، وفتح الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢٤) تهذيب الكمال (١/٣٠١)، تهذيب التهذيب (٢/٩٣٩٥)، تقريب التهذيب (١/١٨٥)، خلاصة تهذيب الكمال (١/٢٦٩)، الكاشف (١/٢٣٩)، تاريخ البخاري الكبير (٣/١٢٨)، الجرح والتعديل (٣/١٣٨٥)، الوافي بالوفيات (١٣/٩٤)، الثقات (٤/١٩١) .","vol":"12","page":380},{"text":"<span data-type=\"title\" id=toc-3202>حرف الراء</span>\nويشتمل على أربعة فصول\n<span data-type=\"title\" id=toc-3203>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-3204>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-3205>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3206>[٨٢٥] رافع بن خَدِيج</span>\nهو أبو عبد الله، ويقال: أبو خَدِيج، رافع بن خَدِيج بن رافع بن عدي بن زيد بن عمرو بن تَزِيد بن جُشَم بن حارثة بن الحارث بن الخزرج الحارثي الأنصاري الأوسي. من أهل المدينة. لم يشهد بدرًا لصغره، وشهد أُحدًا والخندق، وأكثر المشاهد. وأصابه سهم يوم أُحد، فقال له رسول الله - ﷺ-: «أَنَا أَشْهَدُ لَكَ يَوْمَ الْقِيَامَةِ» . انتقضت جراحه زمن عبد الملك بن مروان، فمات سنة ثلاث وسبعين، وقيل: سنة أربع وسبعين بالمدينة، وله ست وثمانون سنة، وقيل: مات زمن معاوية.\nروى عنه ابنه عبد الرحمن، وابن عمر، ومحمود بن لَبِيد، والسَّائب بن يزيد، وحَنْظَلة بن قيس، وعَطَاء بن صُهَيْب مولاه، والشَّعْبي، ومُجَاهِد.\nخَدِيج: بفتح الخاء المعجمة، وكسر الدال المهملة، وبالجيم.\nوتَزيد: بفتح التاء فوقها نقطتان، وكسر الزاي.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢٥) تهذيب التهذيب (٣/٢٢٩)، تقريب التهذيب (١/٢٤١)، خلاصة تهذيب الكمال (١/٣١٤)، الكاشف (١/٣٠٠)، تاريخ البخاري الكبير (٣/٢٩٩)، تاريخ البخاري الصغير (١/١٠٥، ١٠٦)، الجرح والتعديل (٣/٢١٧٢)، أسد الغابة (٢/١٩٠)، تجريد أسماء الصحابة (١/١٧٣)، الإصابة (٢/٤٣٦)، البداية والنهاية (٩/٣)، الجمع بين رجال الصحيحين (٥٤٥)، الاستيعاب (٢/٤٧٩)، شذرات (١/٨٢)، طبقات ابن سعد (٩/٦٥)، والفهرس.","vol":"12","page":383},{"text":"<span data-type=\"title\" id=toc-3207>[٨٢٦] رافع بن عمرو</span>\nوهو رافع بن عمرو الغفاري. وقد تقدم تمام نسبه عند اسم أخيه الحكم بن عمرو. وعداده في البصريين.\nروى عنه عبد الله بن الصامت. وهذا رافع حديثه في أكل الثمار من كتاب الطعام (١) . وقد اختلفت رواية أبي داود في اسمه، وهو مذكور هناك.\n_________\n(١) انظر الحديث رقم (٥٥٣٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢٦) تهذيب التهذيب (٣/ ٢٣١)، تقريب التهذيب (١/ ٢٤١)، خلاصة تهذيب الكمال (١/ ٣١٥)، الكاشف (١/ ٣٠١)، تاريخ البخاري الكبير (٣/ ٣٠٢)، الجرح والتعديل (٣/ ٢١٥٢) أسد الغابة (٢/١٩٤)، تجريد أسماء الصحابة (١/١٧٤)، الإصابة (٢/٤٤١)، الاستيعاب (٢/٤٨٢)، طبقات ابن سعد (٧/٢٩)، الوافي بالوفيات (١٤/٧٤)، الثقات (٣/١٢٣)، تهذيب مستمر الاوهام (ب٥٨) .","vol":"12","page":383},{"text":"<span data-type=\"title\" id=toc-3208>[٨٢٧] رافع بن عمرو</span>\nهو رافع بن عمرو بن عبيد بن يزيد بن رواحة بن زيد بن عدي المزني. عداده في البصريّين.\nروى عنه عمرو بن سُلَيْم، وهِلال بن عامر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢٧) التاريخ الكبير (٣/٣٠٢)، الجرح والتعديل (٣/٤٧٩)، الاستيعاب (٢/٤٨٢)، أسد الغابة (٢/١٩٤)، تهذيب الكمال (٢٠٤)، سير أعلام النبلاء (٢/٤٧٩، ٤٧٨)، تهذيب التهذيب (٣/٢٣١)، الإصابة (١/٤٩٨) .","vol":"12","page":384},{"text":"<span data-type=\"title\" id=toc-3209>[٨٢٨] رافع بن مَكِيث</span>\nهو رافع بن مَكِيث بن عبد الله الجُهَني، أخو جندب بن مكيث. شهد الحديبية.\nروى عنه ابناه هلال والحارث. وقال ابن عبد البر: روى عنه ابنه بَشير.\nمَكِيث: بفتح الميم، وكسر الكاف، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nوبَشِير: بفتح الباء، وكسر الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢٨) تهذيب التهذيب (٣/٢٣١)، تقريب التهذيب (١/٢٤١)، خلاصة تهذيب الكمال (١/٣١٥)، الكاشف (١/٣٠١)، تاريخ البخاري الكبير (٣/٣٠٢)، الجرح والتعديل (٣/٢١٦٠)، أسد الغابة (٢/٢٠٠)، تجريد أسماء الصحابة (١/١٧٥)، الإصابة (٢/٤٤٥)، الاستيعاب (٢/٤٨٥)، طبقات ابن سعد (٤/٣٤٥)، (٩/٦٦)، الثقات (٣/١٢٢) .","vol":"12","page":384},{"text":"<span data-type=\"title\" id=toc-3210>[٨٢٩] رباح بن الربيع</span>\nهو رباح بن الربيع، ويقال: ابن ربيعة، والأول أكثر. هو أخو حنظلة بن الربيع الأُسَيِّدي الكاتب. وقد تقدم نسبه عند ذِكر أخيه، حديثه في البصريين.\nروى عنه قيس بن زهير.\nوقد اختلف في اسمه، فقيل: رَباح بفتح الراء، وتخفيف الباء الموحدة، والحاء المهملة.\nوقيل: هو بكسر الراء، وبالياء تحتها نقطتان، ووهم قائله. قال الدارقطني: ليس في الصحابة من يُقال له: رِياح بكسر الراء وبالياء تحتها نقطتان، إِلا هذا على اختلاف فيه.\nوالأُسَيِّدي: بضم الهمزة، وفتح السين المهملة، وتشديد الياء الأولى والثانية. وقد ذكرنا الخلاف بين أهل اللغة وأهل الحديث في هذه النسبة في حرف الهمزة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٢٩) تهذيب التهذيب (٣/٢٣٣)، تقريب التهذيب (١/٢٤٢)، خلاصة تهذيب الكمال (١/٣١٦)، الكاشف (١/٣٠١)، تاريخ البخاري الكبير (٣/٣١٤)، أسد الغابة (٢/٢٠٢)، تجريد أسماء الصحابة (١/١٧٥)، الإصابة (٢/٤٥٠)، الاستيعاب (٢/٤٨٦)، الثقات (٣/١٢٧) .","vol":"12","page":384},{"text":"<span data-type=\"title\" id=toc-3211>[٨٣٠] رباح مولى النَّبيِّ - ﷺ </span>-\nهو رباح الأَسود، مولى النَّبيِّ - ﷺ- وكان يأذن عليه أحيانًا إِذا انفرد.\nروى عنه عمر بن الخطاب.\nرباح: بفتح الراء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣٠) الاستيعاب (٤٨٧)، أسد الغابة (٢/٢٠١)، الإصابة (١/٥٠٢) .","vol":"12","page":384},{"text":"<span data-type=\"title\" id=toc-3212>[٨٣١] ربيعة بن الحارث</span>\nهو أبو أَروى، ربيعة بن الحارث بن عبد المُطَّلِب بن ⦗٣٨٥⦘ هاشم بن عبد مَنَاف الهاشمي، ابن عم النبيِّ - ﷺ-، وأخو أبي سفيان بن الحارث. له صحبة ورواية.\nمات سنة ثلاث وعشرين في خلافة عمر.\nروى عنه ابنه عبد المطلب.\nأَروى: بفتح الهمزة، وسكون الراء، وفتح الواو.\nوقال ابن عبد البر: وهذا ربيعة هو الذي قال له النبي - ﷺ- يوم الفتح: «وَأَولُ دَم أضعه دم ابن ربيعة بن الحارث» . وسيرد مُبيَّنًا عند ذِكر الأبناء من هذا الحرف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣١) تهذيب التهذيب (٣/٢٥٣)، تقريب التهذيب (١/٢٤٦)، خلاصة تهذيب الكمال (١/٣٢١)، الكاشف (١/٣٠٦)، تاريخ البخاري الكبير (٣/٢٨٣)، الجرح والتعديل (٣/ ٢١١٩)، أسد الغابة (٢/٢٠٩)، تجريد أسماء الصحابة (١/١٧٨)، الإصابة (٢/٤٦١)، الاستيعاب (٢/٤٠٩)، طبقات ابن سعد (٤/٤٧)، (٩/٦٧)، سير الأعلام (١/١٤٧، ١٨٦، ١٨٧)، الوافي بالوفيات (١٤/١٠٦)، البداية والنهاية (٧/١٤٢)، الثقات (٣/١٢٨) .","vol":"12","page":384},{"text":"<span data-type=\"title\" id=toc-3213>[٨٣٢] ربيعة بن شُرَحبيل</span>\nهو ربيعة بن شرحبيل بن عبد الله بن المطاع. من أهل اليمن، ويعرف بابن حَسَنَة، وحَسَنَة أم شرحبيل.\nروى عنه ابنه جعفر. وكان ربيعة واليًا بمصر على المكيين لعمرو بن العاص.\nشُرَحبيل: بضم الشين المعجمة، وفتح الراء، وسكون الحاء المهملة، وكسر الباء الموحدة.\nوحَسَنَة: بفتح الحاء المهملة، وفتح السين المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣٢) أسد الغابة (٢/٢١٣) .","vol":"12","page":385},{"text":"<span data-type=\"title\" id=toc-3214>[٨٣٣] ربيعة بن عَيْدان</span>\nهو ربيعة بن عيدان بن ربيعة الكندي، ويقال: الحضرمي. وهو الذي خاصم امرأة القيس في أرضه.\nعَيْدان: بفتح العين المهملة، وسكون الياء تحتها نقطتان، وبالدال المهملة، والنون. وقيل: هو بكسر العين، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣٣) أسد الغابة (١/٢١٥)، الإصابة (١/٥١٠) .","vol":"12","page":385},{"text":"<span data-type=\"title\" id=toc-3215>[٨٣٤] ربيعة بن كعب</span>\nهو أبو فِراس، ربيعة بن كعب بن مالك بن يَعْمَر من بني ثعلبة بن هوازن بن أسلم الأسلمي. معدود في أهل المدينة، وكان من أهل الصُّفَّة، ويقال: كان خادمًا لرسول الله - ﷺ-، صحبه قديمًا، وكان يلزمه سفرًا وحضرًا، وكان ينزل على يزيد من المدينة.\nمات سنة ثلاث وستين بعد الحرَّة. ⦗٣٨٦⦘\nروى عنه أبو سلمة بن عبد الرحمن، وحنظلة بن علي، ومحمود بن عمرو بن عطاء، وأبو عمران الجَوْني، وقيل: أبو فراس الذي روى عنه أبو عمران الجَوْني غير هذا.\nفِراس: بكسر الفاء، والسين المهملة.\nويَعْمَر: بفتح الياء، وسكون العين المهملة، وفتح الميم.\nوالجَوْني: بفتح الجيم، وسكون الواو، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣٤) تاريخ خليفة (٢٥١)، طبقات خليفة (١١١)، تاريخ الكيبر (٣/٢٨٠)، الجرح والتعديل (٣/٤٧٢)، الاستيعاب (٤٩٤)، الجمع بين رجال الصحيحين (١٣٦)، أسد الغابة (٢/٢١٦، ٢١٧)، تهذيب الكمال (٤٠٩)، تهذيب التهذيب (٣/٢٦٢)، الإصابة (١/٥١١) .","vol":"12","page":385},{"text":"<span data-type=\"title\" id=toc-3216>[٨٣٥] رِفَاعَة بن رافع</span>\nهو أبو معاذ رِفَاعَة بن رافع بن مالك بن العجلان بن عمرو بن زُرَيْق الزُّرَقي الأنصاري. شهد بدرًا. وشهد أبوه العقبة الأولى، فكان من السِّتَّة. وهو أحد النقباء الاثني عشر، وأَحد السبعين. هو ومُعاذ بن عفراء أول أنصاريَّيْن أسلما من الخزرج.\nروى عن رفاعة هذا معاذ وعبيد ابناه، وابن أخيه يحيى.\nزُرَيْق: بضم الزاي، وفتح الراء.\nوعَفْراء: بفتح العين المهملة، وسكون الفاء، وبالراء، والمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣٥) تهذيب التهذيب (٣/٢٨١)، تقريب التهذيب (١/٢٥١)، خلاصة تهذيب الكمال (١/٣٢٧)، الكاشف (١/٣١١)، تاريخ البخاري الكبير (٣/٣١٩)، (٣٢٣)، تاريخ البخاري الصغير (١/١٤)، الجرح والتعديل (٣/٢٢٣٦)، الإصابة (٢/٢٢٥)، تجريد أسماء الصحابة (١/١٨٤)، الاستيعاب (٢/ ٤٩٧)، طبقات ابن سعد (٣/٥٩٦/٦٨)، الثقات (٣/١٢٥) .","vol":"12","page":386},{"text":"<span data-type=\"title\" id=toc-3217>[٨٣٦] رِفَاعَة بن زيد</span>\nهو رفاعة بن زيد بن عامر بن سَواد بن كعب - وهو ظَفَر - بن الخَزْرَج بن عمرو بن مالك بن الأوس الأنصاري الظفري، عم قتادة بن النعمان. وهو الذي سرق طعامه وسلاحه بنو الأُبَيْرق. له ذِكْر في تفسير سورة النساء (١) . عداده في أهل المدينة.\nروى عنه قَتَادة بن النعمان.\nسواد: ضدّ بياض.\nوظَفَرَ: بفتح الظاء المعجمة، وفتح الفاء.\nوأُبَيْرَق: بضم الهمزة، وفتح الباء الموحدة، وسكون الياء، وكسر الراء، وبالقاف.\n_________\n(١) انظر الحديث رقم (٥٨٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣٦) الجرح والتعديل (٣/ ٤٩٢)، الاستيعاب (٤٩٩)، أسد الغابة (٢/٢٢٧، ٢٢٨)، الإصابة (١/٥١٧، ٥١٨) .","vol":"12","page":386},{"text":"<span data-type=\"title\" id=toc-3218>[٨٣٧] رِفَاعة بن زيد</span>\nهو رفاعة بن زيد بن وهب الجذامي ثم الضُّبَيْبِي وفد على النبي - ﷺ- في عشرة (١) من قومه فأسلم وأرسله النبي - ﷺ- إِلى قومه بكتابه فأسلموا في هدنة الحديبية. له ذِكر في الغُلول من كتاب الجهاد (٢) .\nروى عنه أبو هريرة وحُمَيْد، وهو الذي أهدى العبد للنبي - ﷺ-. ⦗٣٨٧⦘\nالضُّبَيْبي: بضم الضاد المعجمة، وفتح الباء الموحدة الأولى، وبعدها ياء ساكنة تحتها نقطتان، ثم باء موحدة مكسورة، وفيه خلاف نذكره في فصل النسب من حرف الضاد.\n_________\n(١) في م: عشيرة.\n(٢) انظر الحديث رقم (١٢١٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣٧) الاستيعاب (٥٠٠)، أسد الغابة (١٢٢٨)، الإصابة (١/٥١٨) .","vol":"12","page":386},{"text":"<span data-type=\"title\" id=toc-3219>[٨٣٨] رِفاعة بن سَِمْوال</span>\nهو رفاعة بن سَِمْوَال القُرَظي، ويقال: رِفاعة بن وداعة، من بني قُرَيْظَة. وهو الَّذي طَلَّق امرأته ثلاثًا، فتزوجها عبد الرحمن بن الزَّبِير.\nروت عنه عائشة والزُّبَير بن عبد الرحمن بن الزَّبِير.\nسِمْوال: بكسر السين المهملة، ويقال بفتحها، وسكون الميم، وتخفيف الواو، وباللام.\nوالزبير الأول والثالث: بفتح الزاي وكسر الباء الموحدة. والثاني: بضم الزاي وفتح الباء.\nوهذا رفاعة هو خال صفية زوج النبي - ﷺ- فإن أم صفية بَرَّة بنت سموال قاله الطبري محمد بن جرير.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣٨) الجرح والتعديل (٣/٤٩٢)، وفيه (ابن سمؤل ويقال سموال) وتصحيفات المحدثين (٢/١/٨٠٢) وذكر فيه حديث رفاعة بن سموأل في طلاق زوجته والاستيعاب (٥٠٠) وفيه (رفاعة بن سمؤل) أسد الغابة (٢/٢٢٨) وفيه (رفاعة سموأل) الإصابة (١/٥١٨) وفيه (رفاعة بن سموأل) .","vol":"12","page":387},{"text":"<span data-type=\"title\" id=toc-3220>[٨٣٩] رِفاعة بن عبد المنذر</span>\nهو أبو لُبَابة رفاعة بن عبد المنذر بن زَنْبَر بن زيد بن أُميَّة بن زيد بن مالك بن عوف بن عمرو بن عوف بن مالك بن الأوس الأنصاري الأوسي. وقيل: إِنَّ اسمه بشير بن عبد المنذر، غلبت عليه كنيتُه. وكان من النقباء، وشهد العقبة، وبدرًا، والمشاهد بعدها. وقيل: لم يشهد بدرًا، بل أَمَّرَهُ رسولُ الله - ﷺ- على المدينة، وضرب له بسهم مع أصحاب بدر، وكانت معه راية بني عمرو بن عوف يوم الفتح.\nمات في خلافة علي بن أبي طالب.\nروى عنه ابن عمر، وعبد الرحمن بن كعب، وابن المسيب، ونافع.\nلُبابة: بضم اللام، وتخفيف الباء الموحدة الأولى.\nوزَنْبَر: بفتح الزاي، وسكون النون، وفتح الباء الموحدة.\nوبَشِير: بفتح الباء، وكسر الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٣٩) تهذيب (١٢/٢١٤رقم ٩٩٠)، تقريب (٢/٤٦٧)، التاريخ الكبير (٩/٨٩) .","vol":"12","page":387},{"text":"<span data-type=\"title\" id=toc-3221>[٨٤٠] رِفاعة بن يَثْربي</span>\nهو أبو رِمْثَة رفاعة بن يثربي التَّيْمي، من تَيْم الرِّباب، ويقال: التَّميمي، من ولد امرئ القيس بن زيد مناة بن تميم. وفي اسمه خلاف كثير: فقيل ما ذكرنا، وقيل: عمارة بن يَثْربي، وقيل: يَثْربي بن عوف، وقيل: غير ذلك. قدم على النبي - ﷺ- مع أبيه. وعداده في الكوفيين. ⦗٣٨٨⦘\nروى عنه إياد بن لَقيط.\nرِمْثَة: بكسر الراء، وسكون الميم، وبالثاء المثلثة.\nويَثْربي: بفتح الياء تحتها نقطتان، وسكون الثاء المثلثة، وبالراء، والباء الموحدة.\nوالرِّباب: بكسر الراء، وتخفيف الباء الموحدة الأولى.\nوإِياد: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\nولقيط: بفتح اللام، وكسر القاف، وبالطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤٠) تهذيب الكمال (١/٤١٦)، تهذيب التهذيب (٣/٢٨٢)، تقريب التهذيب (١/٢٥١) (٢/٤٢٣)، تاريخ البخاري الكبير (٣/٣٢١)، تاريخ البخاري الصغير (١/١٩٦)، الجرح والتعديل (٣/٢٢٢٨)، أسد الغابة (٢/ ٢٢٤)، تجريد أسماء الصحابة (١/٨٥)، الاستيعاب (٢/٥٠١)، الثقات (٣/١٢٦) .","vol":"12","page":387},{"text":"<span data-type=\"title\" id=toc-3222>[٨٤١] رُكانة</span>\nهو رُكانة بن عبد يزيد بن هاشم بن المُطَّلِب بن عبد مناف القرشي المطلبي، من مسلمة الفتح. وكان من أشد الناس (١) . حديثه في الحجازيين.\nبقي إِلى زمن عثمان، وقيل: مات سنة اثنتين وأربعين.\nروى عنه ابنه يزيد، وابن ابنه علي، وأخوه طلحة.\nرُكانة: بضم الراء، وتخفيف الكاف، وبالنون.\n_________\n(١) وهو الذي صارعه النبي ﷺ مرتين أو ثلاثًا. انظر \" أسد الغابة \" ٢ / ٢٣٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤١) تهذيب الكمال (١/٤١٧)، تهذيب التهذيب (٣/٢٨٧)، تقريب التهذيب (١/٢٥٢)، خلاصة تهذيب الكمال (١/٢٣١)، الكاشف (١/٣١٢)، تاريخ البخاري الكبير (٣/٣٣٧)، الجرح والتعديل (٣/٢٣٤٢)، أسد الغابة (٢/٢٣٦)، تجريد أسماء الصحابة (١/١٨٦)، الاستيعاب (٢/٥٠٧)، الوافي بالوفيات (١٤/١٨٩)، الثقات (٣/١٣٠)، أسماء الصحابة الرواة (ت٣١٨) .","vol":"12","page":388},{"text":"<span data-type=\"title\" id=toc-3223>[٨٤٢] رويفع</span>\nهو رُوَيْفِع بن ثابت بن سَكَن بن عَدِي بن حارِثَة، من بني مالك بن النجار الأنصاري. عداده في المصريين. وأَمَّرَهُ معاويةُ على طرابلس الغرب سنة ست وأربعين، فغزا إِفريقية سنة سبع وأربعين. ومات ببرقة، وقيل: بالشام.\nروى عنه حنش بن عبد الله الصَّنْعاني، وشَيْبان بن أُميَّة القِتْباني.\nرُوَيْفِع: تصغير رافع.\nوَحَنَش: بفتح الحاء المهملة، وفتح النون، وبالشين المعجمة.\nوالقِتْباني: بكسر القاف، وسكون التاء فوقها نقطتان، وبالباء الموحدة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤٢) تهذيب التهذيب (٣/٢٩٩)، تقريب التهذيب (١/٢٥٤)، خلاصة تهذيب الكمال (١/٢٣)، الكاشف (١/٣١٤)، تاريخ البخاري الكبير (٣/٣٣٨)، الجرح والتعديل (٣/٢٣٤٥)، أسد الغابة (٢/٢٣٩)، (١/١٨٧)، الاستيعاب (٢/٥٠٤)، سير الأعلام (٣/٢٥)، الوافي بالوفيات (١٤/٢٠٦)، البداية والنهاية (٨/٦١)، الثقات (٣/١٢٦)، أسماء الصحابة الرواة (ت٢١٤) .","vol":"12","page":388},{"text":"<span data-type=\"title\" id=toc-3224>الفرع الثاني: في التابعين وغيرهم ومن بعدهم</span>\n<span data-type=\"title\" id=toc-3225>[٨٤٣] راشد بن سعد</span>\nهو راشد بن سعد المُقْرَائي. تابعي جليل القدر، يُعَدُّ في الشاميين.\nسمع ثوبان، ويَعْلَى بن مُرّة.\nروى عنه ثور، وصفوان بن عمرو.\n⦗٣٨٩⦘\nوالمقرائي: بضم الميم، وسكون القاف، وفتح الراء، وكسر الهمزة، وقيل: هو بفتح الميم، ويرد بيانه في فصل النسب من حرف الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤٣) تهذيب الكمال (١/٣٩٨)، تهذيب التهذيب (٣/٢٢٥)، تقريب التهذيب (١/٣٤٠)، خلاصة تهذيب الكمال (١/٣١٣)، الكاشف (١/٢٩٩)، تاريخ البخاري الكبير (٣/٢٩٢)، الجرح والتعديل (٣/٢١٨٧)، ميزان الاعتدال (١/٣٣١) (٢/٣٥)، لسان الميزان (٧/٢١٤)، مجمع (٩/٢٢)، الوافي بالوفيات (١٤/٦٢)، الحلية (٦/١١٧)، سير الأعلام (٤/٤٩٠)، الثقات ٤٠/٣٣٣) .","vol":"12","page":388},{"text":"<span data-type=\"title\" id=toc-3226>[٨٤٤] رافع بن إِسحاق</span>\nهو رافع بن إِسحاق، مولى الشِّفاء، قاله مالك بن أنس، قال: ويقال: مولى أبي طلحة الأنصاري، ويقال: مولى أبي أيوب الأنصاري. حجازي يُعَدُّ في أهل المدينة، تابعي، صالح الحديث.\nيروي عن أبي أيوب، وأبي سعيد الخُدْري.\nروى عنه إِسحاق بن عبد الله بن أبي طلحة.\nالشِّفَاء: بكسر الشين المعجمة، وبالفاء، والمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤٤) تهذيب الكمال (١/٣٩٨)، تهذيب التهذيب (٣/٢٢٨)، تقريب التهذيب (١/٢٤٠)، خلاصة الكمال (١/٣١٤)، الكاشف (١/٣٠٠)، تاريخ البخاري الكبير (٣/٣٠٥)، الجرح والتعديل (٣/٢١٦٩)، الثقات (٤/٢٣٦) .","vol":"12","page":389},{"text":"<span data-type=\"title\" id=toc-3227>[٨٤٥] رافع بن علي</span>\nهو أبو عامر، رافع بن علي، رجل من المعافر.\nروى عن أبي ريحانة.\nروى عنه أبو الحصين هيثم بن شُفَيّ. وحديثه في كتاب الزينة (١) .\nالمَعافر: بفتح الميم، والعين المهملة، وكسر الفاء.\nورَيْحانة: بفتح الرَاء، وسكون الياء تحتها نقطتان، وبالحاء المهملة، والنون.\nوالحُصَيْن: بضم الحاء، وفتح الصاد المهملتين.\nوهَيْثَم: بفتح الهاء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nشُفَيّ: بضم الشين المعجمة، وفتح الفاء، وتشديد الياء، كذا يرويه أكثر أصحاب الحديث. قال الدارقطني: والصواب فتح الشين وكسر الفاء، وسكون الياء.\n_________\n(١) انظر الحديث رقم (٢٩٤٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤٥) تاريخ البخاري (٢/٣٠٥)، الجرح والتعديل (٣/٤٨٣.","vol":"12","page":389},{"text":"<span data-type=\"title\" id=toc-3228>[٨٤٦] رباح بن عبد الرحمن</span>\nهو أبو بكر، رباح بن عبد الرحمن بن أبي سفيان بن حويطب بن عبد العزى القرشي العامري، من بني عامر بن لؤي. حِجازي.\nيروي عن جدته، وهي بنت سعيد بن زيد.\nروى عنه أبو ثِفَال، وصدقة.\nرَباح: بفتح الراء وتخفيف الباء الموحدة.\nوحُوَيطب: بضم الحاء المهملة، وفتح الواو، وبالطاء المهملة.\nوثِفَال: بكسر الثاء المثلثة، وتخفيف الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤٦) تهذيب الكمال (١/٤٠)، تهذيب التهذيب (٣/٢٣٤)، تقريب التهذيب (١/٢٤٢)، خلاصة تهذيب الكمال (١/٣١٦)، الكاشف (١/٣٠١)، تاريخ البخاري الكبير (٣/٣١٤)، الجرح والتعديل (٣/٤٨٩)، الثقات (٦/٣٠٧) .","vol":"12","page":389},{"text":"<span data-type=\"title\" id=toc-3229>[٨٤٧] رباح مولى أم سلمة</span>\nهو رباح مولى أم سلمة، زوج النبي - ﷺ-.\nروى عن مولاته.\nروى عنه أبو صالح وغيره.\nرباح مثل الذي قبله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤٧) أسد الغابة (٢/٢٠٢)، الإصابة (١/٥٠٢) .","vol":"12","page":390},{"text":"<span data-type=\"title\" id=toc-3230>[٨٤٨] رباح</span>\nهذا رباح غير منسوب.\nروى عن عثمان بن عفان.\nروى عنه الحسن بن سعد حديثه في لحاق الولد (١) . وهذا رباح مثل الذي قبله.\n_________\n(١) انظر الحديث رقم (٨٣٩٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤٨) تاريخ البخاري (٣/٣١٥)، الجرح والتعديل (٣/٤٨٨)، تهذيب الكمال (٤٠١)، تهذيب التهذيب (٣/٢٣٦) .","vol":"12","page":390},{"text":"<span data-type=\"title\" id=toc-3231>[٨٤٩] رِبْعِي بن حِراش</span>\nهو رِبْعي بن حِراش بن جَحْشِ بن عمرو بن عبد الله بن بجاد بن عبد بن مالك بن غالب بن قُطَيْعَة بن العَبْس العَبْسي الكوفي الأعور العابد الورع. يقال: لم يكذب في الإِسلام كذبة. وهو من جلَّة التابعين وكبارهم.\nروى عن عُمر، وعليّ، وحُذيفة.\nروى عنه منصور، وعبد الملك بن عُمَيْر، وحُمَيْد بن هلال.\nمات سنة مائة، وقيل: سنة إِحدى ومائة.\nرِبْعيّ: بكسر الراء، وسكون الباء الموحدة، وكسر العين المهملة، وتشديد الياء.\nوحِراش: بكسر الحاء المهملة، وتخفيف الراء، وبالشين المعجمة.\nوجحش: بالجيم، والحاء المهملة.\nوبِجاد: بكسر الباء الموحدة، وتخفيف الجيم، وبالدال المهملة.\nوقُطَيْعَة: بضم القاف، وفتح الطاء المهملة، وبالعين المهملة.\nوعبس: بالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٤٩) تهذيب الكمال (١/٤٠١)، تهذيب التهذيب (٣/٢٣٦)، تقريب التهذيب (١/٢٤٣)، خلاصة تهذيب الكمال (١/٣١٧)، الكاشف (١/٣٠٢)، تاريخ البخاري (٣/٣٢٧)، تاريخ البخاري الصغير (١/٨٨، ٢١٢)، الجرح والتعديل (٣/٢٣٠٧)، تاريخ بغداد (٨/٤٣٣)، طبقات الحفاظ (٢٧)، الحلية (٤/٢٦٧)، البداية والنهاية (٩/٢٢٠)، الوافي بالوفيات (١٤/٧٨)، سير الأعلام (٤/٣٥٩)، الثقات (٤/٢٤٠) .","vol":"12","page":390},{"text":"<span data-type=\"title\" id=toc-3232>[٨٥٠] الربيع بن زياد</span>\nهو أبو فِراس، الربيع بن زياد الحارثي.\nروى عن عمر، وأُبَيّ بن كعب.\nروى عنه قتادة، وأبو نَضْرَة. حديثه فيه نظر.\nفِراس: بكسر الفاء، وتخفيف الراء، وبالسين المهملة.\nوزِياد: من الزيادة.\nونَضْرَة: بفتح النون، وسكون الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥٠) تاريخ خليفة (١٣٦، ١٦٤، ١٨٠، ٢٠٨، ٢١٠، ٢١١، ٣٦٢)، طبقاته (٢٠٢)، تاريخ البخاري (٣/٢٨٦)، الجرح (٣٥/٤٦١، ٤٦٢) والاستيعاب (٤٨٨)، أسد الغابة (٢/٢٠٦، ٢٠٧)، تهذيب الكمال (٤٠٤)، تهذيب التهذيب (٣/٢٤٣، ٢٤٤)، الإصابة (١/٥٠٤، ٥٠٦) .","vol":"12","page":390},{"text":"<span data-type=\"title\" id=toc-3233>[٨٥١] الرِبيع بن سَبْرة</span>\nوهو الرَّبيعُ بن سَبْرة بن مَعْبَد الجُهَني. تابعي من أهل المدينة.\nيروي عن أبيه، كثير الحديث، صحيحه. ⦗٣٩١⦘\nروى عنه نَفَر من أعلام التابعين.\nسَبْرَة: بفتح السين المهملة، وسكون الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥١) تهذيب الكمال (١/٤٠٤، ٣١٩)، تهذيب التهذيب (٣/٢٤٤)، تقريب التهذيب (١/٢٤٥)، خلاصة تهذيب الكمال (١/٣١٩)، الكاشف (١/٣٠٤)، تاريخ البخاري الكبير (٣/٢٧٣)، الجرح والتعديل (٣/٢٠٧٥)، الجمع بين رجال الصحيحين (٥٢٧)، طبقات ابن سعد (٤/٣٤٧)، الثقات (٤/٢٢٧) .","vol":"12","page":390},{"text":"<span data-type=\"title\" id=toc-3234>[٨٥٢] الرَّبيعُ بن سُلَيْمان</span>\nهو أبو محمد، الرَّبيع بن سُلَيْمان المُرادي المصري. صاحب الشافعي وخادمه. لازمه سنين وسمع منه كتبه. قال داود الظاهري في ذكر أصحاب الشافعي: ومنهم الربيع بن سليمان المرادي، الذي لا نعلم الرحال تُشَدُّ من شَرْق إِلى غرب في طلب العلم إِلا إِليه.\nروى عنه أبو حاتم، وابنه [و] أبو زرعة.\nمات سنة سبعين ومائتين. قيل: إِنه جاوز مائة سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥٢) الجرح والتعديل (٣/٤٦٤)، طبقات الفقهاء للشيرازي (٧٩)، المعجم المشتمل على ذكر أسماء شيوخ الأئمة النبل (١١٩)، تهذيب الكمال (٤٠٤، ٤٠٥)، تهذيب الأسماء واللغات (١/١٨٨، ١٨٩)، ووفيات الأعيان (٢/٢٩١، ٢٩٢)، تذكرة الحفاظ (٢/٥٨٦، ٥٨٧)، العبر (٢/٤٥)، (١/٣٩، ٤٠)، تهذيب التهذيب (٣/٢٤٥، ٢٤٦)، الشذرات (٣/٣٣٠) .","vol":"12","page":391},{"text":"<span data-type=\"title\" id=toc-3235>[٨٥٣] الرَّبيع بن صَبيح</span>\nهو أبو حفص، الرَّبيع بن صَبِيح البصري.\nسمع الحسن، وعطاء. روى عنه الثوري، ووكيع، وابن مهدي.\nمات بأرض السند سنة ستين ومائة. يقال: إِنه أول من صنف في الإِسلام.\nصَبِيح: بفتح الصاد، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥٣) تهذيب الكمال (١/٤٠٥)، تهذيب التهذيب (٣/٢٤٧)، تقريب التهذيب (١/٢٤٥)، خلاصة تهذيب الكمال (١/٣٢٠)، الكاشف (١/٣٠٤)، تاريخ البخاري الكبير (٣/٢٧٩)، تاريخ البخاري الصغير (٢/١٣٥)، الجرح والتعديل (٣/٢٠٨٤)، ميزان الاعتدال (٢/٤١)، (١/٣٣٤)، لسان الميزان (٧/٢٢٥)، مجمع الزوائد (٤/١١٥)، الوافي بالوفيات (١٤/٨٠)، الحلية (٦/٣٠٤)، البداية والنهاية (١٠/١٣٢)، طبقات ابن سعد (٧/٢/٣٦) .","vol":"12","page":391},{"text":"<span data-type=\"title\" id=toc-3236>[٨٥٤] الربيع بن محمَّد</span>\nهو الرَّبيع بن محمد بن عيسى اللاذقي شيخ النسائي.\nروى عن [آدم بن أبي إياس وإسماعيل بن أبي إدريس وجماعة ... .\nوعنه النسائي وعبد الصمد بن سعيد القاضي ومحمد بن المسيب وخيثمة الأطرابلسي وجماعة. قال النسائي: لا بأس به] (١) .\n_________\n(١) بياض في م، خ، وما بين حاصرتين من \" تذهيب الكمال \" للذهبي ٢ / ٢٢٠ / أ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥٤) تهذيب الكمال (١/٤٠٥)، تهذيب التهذيب (٣/٢٥٠)، تقريب التهذيب (١/٢٤٥)، خلاصة تهذيب الكمال (١/٣٢٠)، الكاشف (١/٣٠٥) .","vol":"12","page":391},{"text":"<span data-type=\"title\" id=toc-3237>[٨٥٥] ربيعة بن سيف</span>\nهو ربيعة بن سيف المعافِري الإِسكندراني.\nيروي عن أبي عبد الرحمن الحُبُلي وغيره.\nروى عنه مفضّل بن فضالة، عنده مناكير.\nالمَعَافري: بفتح الميم، والعين المهملة، وبالفاء.\nوالحُبُلي: بضم الحاء ⦗٣٩٢⦘ المهملة، وضم الباء الموحدة، وباللام.\nومفضّل: بالفاء، وتشديد الضاد المعجمة.\nوفَضَالة: بفتح الفاء، وتخفيف الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥٥) تهذيب الكمال (١/٤٠٧)، تهذيب التهذيب (٣/٢٥٥)، تقريب التهذيب (١/٢٤٦)، خلاصة تهذيب الكمال (١/٣٢١)، الكاشف (١/٣٠٦)، تاريخ البخاري الكبير (٣/٢٩٠)، تاريخ البخاري الصغير (١/٣٠٢)، الجرح والتعديل (٣/٢١٤٣)، ميزان الاعتدال (٢/٤٣)، لسان الميزان (٧/٢١٥)، الثقات (٦/٣٠١) .","vol":"12","page":391},{"text":"<span data-type=\"title\" id=toc-3238>[٨٥٦] ربيعة بن شيبان</span>\nهو أبو الحَوْراء، ربيعة بن شيبان السَّعْدي. تابعي، عزيز الحديث.\nيروي عن الحسن بن علي.\nروى عنه بُرَيْد بن أبي مريم، وثابت بن عمارة. يعد في البصريين.\nالحوراء: بفتح الحاء المهملة، وبالراء، والمد.\nوبُرَيْد: بضم الباء الموحدة، وفتح الراء، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥٦) تهذيب الكمال (١/٤٠٧)، تهذيب التهذيب (٣/٢٥٦)، تقريب التهذيب (١/٢٤٦)، خلاصة تهذيب الكمال (١/٣٢١)، الكاشف (١/٣٠٦)، تاريخ البخاري الكبير (٣/٢٨٢)، الجرح والتعديل (٣/١٢٦)، الثقات (٤/٢٢٩) .","vol":"12","page":392},{"text":"<span data-type=\"title\" id=toc-3239>[٨٥٧] ربيعة بن عبد الله</span>\nهو أبو عبد الله، ربيعة بن عبد الله بن هُدَيْر بن عمرو بن عامر، من بني سعد بن تيم بن مرة، وقيل: الهُدَيْر بن عبد العُزَّى بن عامر التَّيْمي المدني، عم محمد بن المنكدر. تابعي جليل، يُعَدُّ في الطبقة الثانية.\nروى عن عمر بن الخطاب ومن بعده.\nروى عنه محمد بن المنكدر، وربيعة بن [[أبي]] عبد الرحمن.\nمات وهو ابن سبع وسبعين.\nالهُدَيْر: بضم الهاء، وفتح الدال المهملة، وسكون الياء تحتها نقطتان، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥٧) تهذيب التهذيب (٣/٢٥٧)، تهذيب التهذيب (١/٢٤٧)، خلاصة تهذيب الكمال (١/٣٢١)، الكاشف (١/٣٠٦)، تاريخ البخاري الكبير (٣/٢٨١)، الجرح والتعديل (٣/٢١١٨)، أسد الغابة (٢/٢١٤)، تجريد أسماء الصحابة (١/١٨٠)، الاستيعاب (٢/٤٩٢)، شذرات (١/٧٩)، طبقات ابن سعد (٥/٢٧)، سير الأعلام (٣/٣٣٨)، الوافي بالوفيات (١٤/١١٩)، الثقات (٤/٢٢٨) .","vol":"12","page":392},{"text":"<span data-type=\"title\" id=toc-3240>[٨٥٨] ربيعة بن عبد الرحمن</span>\nهو ربيعة بن عبد الرحمن بن حصين الغَنَوي. تابعي.\nروى عن جدته السَّرّاء بنت نبهان.\nروى عنه أبو عاصم.\nالسَّرّاء: بفتح السين المهملة، وتشديد الراء، والمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥٨) تهذيب الكمال (١/٤٠٨)، تهذيب التهذيب (٣/٢٥٧)، تقريب التهذيب (١/٢٤٧)، خلاصة تهذيب الكمال (١/٣٢٢)، الكاشف (١/٣٠٦)، تاريخ البخاري الكبير (٣/٢٨٧)، الجرح والتعديل (٣/٢١٣٠)، ميزان الاعتدال (٢/٤٤)، لسان الميزان (٤/٢٣١) .","vol":"12","page":392},{"text":"<span data-type=\"title\" id=toc-3241>[٨٥٩] ربيعة بن أبي عبد الرحمن</span>\nهو أبو عثمان، ويقال: أبو عبد الرحمن، ربيعة بن أبي عبد الرحمن واسم أبي عبد الرحمن فروخ مولى التَّيْمِيِّين من تيم قريش. تابعي، جليل القدر، أحد فقهاء المدينة، مُتَّفَق عليه.\nسمع أنسَ بن مالك، والسائب بن يزيد.\nروى عنه الثوري، ومالك بن أنس. ⦗٣٩٣⦘\nمات سنة ست وثلاثين ومائة، وهو المعروف بربيعة الرأي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٥٩) تهذيب الكمال (١/٤٠٨)، تهذيب التهذيب (٣/٢٥٨)، تقريب التهذيب (١/ ٢٤٧)، خلاصة تهذيب الكمال (١/٣٢٢)، الكاشف (١/٣٠٧)، الجرح والتعديل (٣/٢١٣١)، ميزان الاعتدال (٢/٤٤)، لسان الميزان (٧/٢١٥)، تاريخ بغداد (٨/٤٢١)، طبقات الحفاظ (١٣٦)، الجمع بين رجال الصحيحين (٥٣١)، الوافي بالوفيات (١٤/٩٤)، الحلية (٣/٢٥٩)، سير الأعلام (٦/٨٩)، والحاشية.","vol":"12","page":392},{"text":"<span data-type=\"title\" id=toc-3242>[٨٦٠] ربيعة بن عطاء</span>\nهو ربيعة بن عطاء، مولى بني زهرة.\nسمع القاسم بن محمد حديثه في الصُّوَر والنقوش من كتاب الزينة (١) .\n_________\n(١) انظر الحديث رقم (٢٩٥٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦٠) تهذيب الكمال (١/٤٠٩)، تهذيب التهذيب (٣/٢٦٠)، تقريب التهذيب (١/٢٤٧)، خلاصة تهذيب الكمال (١/٣٢٢)، الكاشف (١/٣٠٧)، تاريخ البخاري الكبير (٣/٢٨٩)، الجرح والتعديل (٣/٢١٤١)، الثقات (٦/٣٠٠) .","vol":"12","page":393},{"text":"<span data-type=\"title\" id=toc-3243>[٨٦١] رُزَيْق بن حُكَيْم</span>\nهو أبو الحكم، رُزَيْق بن حُكَيْم الأَيْلي، مولى فزارة. كان عبدًا صالحًا.\nروى عن سعيد بن المسيّب، والقاسم بن محمد، وعمر بن عبد العزيز.\nروى عنه ابنه حُكَيم، ويونس الأَيْلي، ومالك بن أنس، وغيرهم.\nحُكَيْم الأول والثاني والثالث: بضم الحاء المهملة، وفتح الكاف، وسكون الياء.\nورُزَيْق: بضم الراء، وفتح الزاي، وسكون الياء.\nوالأَيْلي: بفتح الهمزة، وسكون الياء تحتها نقطتان، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦١) تهذيب الكمال (١/٤١٣)، تهذيب التهذيب (٣/٢٧٣)، تقريب التهذيب (١/٢٥٠)، خلاصة تهذيب الكمال (١/٣٢٤)، تاريخ البخاري الكبير (٣/٣١٨) .","vol":"12","page":393},{"text":"<span data-type=\"title\" id=toc-3244>[٨٦٢] رَزِين بن معاوية</span>\nهو أبو الحسن، رَزين بن معاوية العَبْدَري السَّرقُسْطي الأَنْدلسي، صاحب كتاب «التجريد في الجمع بين الصحاح» . مات بعد العشرين وخمس مائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦٢) سير أعلام النبلاء (٢٠/٢٠٤، ٢٠٦)، تذكرة الحفاظ (٤/٢١٨١)، مرآة الجنان (٣/٢٦٣)، الديباج المذهب (١/٣٦٦)، النجوم الزاهرهة (٥/٢٦٧) .","vol":"12","page":393},{"text":"<span data-type=\"title\" id=toc-3245>[٨٦٣] رُشَيْد</span>\nهو رُشَيْد الثقفي. له ذِكْر في كتاب العدة (١) . وهو زوج طُلَيْحة الأسدية.\nرُشَيْد: بضم الراء، وفتح الشين المعجمة، وسكون الياء.\nوطُلَيْحة: بضم الطاء، وفتح اللام، وسكون الياء، وبالحاء المهملة.\n_________\n(١) انظر الحديث رقم (٥٩٩٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦٣) تعجيل المنفعة (٣١٩، ٣٢٤) .","vol":"12","page":393},{"text":"<span data-type=\"title\" id=toc-3246>[٨٦٤] رُفَيْع</span>\nهو أبو العالية، رُفَيْع بن مِهْران الرِّياحي، مولى آمنة، امرأة من بني رياح، بطن من بني تميم. أسلم بعد موت النبي - ﷺ- بسنتين.\nروى عن عليّ، وابن عباس، وابن مسعود.\nروى عنه قتادة، وخالد بن دينار.\nمات سنة ثلاث وتسعين.\n⦗٣٩٤⦘\nالعالية: بالعين المهملة، وبالياء تحتها نقطتان.\nورُفَيْع: بضم الراء، وفتح الفاء، وسكون الياء تحتها نقطتان.\nوالرِّياحي: بكسر الراء، وبالياء تحتها نقطتان، والحاء المهملة.\nوآمنة: بكسر الميم، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦٤) تهذيب الكمال (١/٤١٦)، تهذيب التهذيب (٣/٢٨٤)، تقريب التهذيب (١/٢٥٢)، خلاصة تهذيب الكمال (١/٣٣٠)، الكاشف (١/٣١٢)، تاريخ البخاري الكبير (٣/٣٢٦)، تاريخ البخاري الصغير (١/٢٢٥، ٢٢٦)، الجرح والتعديل (٣/٣٢١٢)، ميزان الاعتدال (٢/ ٥٤)، لسان الميزان (٧/ ٢١٧)، مقدمة الفتح (٤٠٢)، الحلية (٢/٢١٧)، طبقات المحدثين بأصبهان (ت٢١) .","vol":"12","page":393},{"text":"<span data-type=\"title\" id=toc-3247>[٨٦٥] رئاب بن حُذيفة</span>\nهو رِئاب بن حذيفة بن مُهَشِّم بن سُعَيْد بن سهم القرشي. تابعي خاصم إِلى عمر بن الخطاب.\nروى حديثه عمرو بن شعيب عن أبيه عن جده.\nرِئاب: بكسر الراء، وبالهمزة بعدها، وبالباء الموحدة.\nومُهَشِّم: بضم الميم، وفتح الهاء، وكسر الشين المعجمة المشددة.\nوسُعَيْد: تصغير سعد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦٥) أسد الغابة (١/٢٤١) وتابعه ابن حجر في الإصابة (١/٥٢٣) «رئاب بن مهشم بن سعيد -بالتصغير - ابن سهم القرشي السهمي» .","vol":"12","page":394},{"text":"<span data-type=\"title\" id=toc-3248>[٨٦٦] رِياح</span>\nهو رِياح بن الحارث. يُعَدُّ في الطبقة الثانية من التابعين وفي الكوفيين. حجَّ مع عمر حجتين.\nروى عن علي، وسعيد بن زَيد، وعمار بن ياسر.\nروى عنه سبطه صدقة بن المثنى.\nرِياح: بكسر الراء، وبالياء تحتها نقطتان. وهو قليل الحديث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦٦) تهذيب الكمال (١/٤٢٠)، تهذيب التهذيب (٣/٢٩٩)، تقريب التهذيب (١/٢٥٤) خلاصة تهذيب الكمال (١/٣٢٩)، الكاشف (١/٣١٤)، تاريخ البخاري الكبير (٣/٣٢٨)، الجرح والتعديل (٣/٢٣١٥)، طبقات ابن سعد (١/٢٩٤)، الوافي بالوفيات (١٤/١٥٨)، الثقات (٤/٢٣٨) .","vol":"12","page":394},{"text":"<span data-type=\"title\" id=toc-3249>الفرع الثالث: في أسماء متفرقة</span>\n<span data-type=\"title\" id=toc-3250>[٨٦٧] ربيعة بن أمية</span>\nهو ربيعة بن أمية بن خَلَف الجُمَحي الذي غَرَّبَهُ عمرُ بن الخطاب - ﵁ - إِلى خَيْبَر في حَدِّ الخمر (١)، فلحق بهرقل فَتَنَصَّرَ. له ذِكْر في حد الخمر من حرف الحاء. وهو المذكور في نكاح المتعة (٢) . وأقام متنصِّرًا حياةَ عمر. فلمَّا ولي عثمانُ أرسل إِليه أبا الأعور السُّلَمي، يقول له: راجع الإِسلام، فلم يُجِبْه إِلى ذلك.\n_________\n(١) انظر الحديث رقم (١٩٢٠) .\n(٢) انظر الحديث رقم (٨٩٩١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦٧) تعجيل المنفعة (٣٠٩)، أسد الغابة ٢٠/٢٠٩)، تجريد أسماء الصحابة (١/١٧٨)، طبقات ابن سعد (٣/٢٨٢)، (٨/٢٦٦)، (٩/٦٧)، البداية والنهاية (٥/١٧١)، الثقات (٣/١٢٨) .","vol":"12","page":394},{"text":"[]<span data-type=\"title\" id=toc-3251> ربيعة بن الحارث</span>\nهو ربيعة بن الحارث بن عبد المطلب بن هاشم بن عبد مناف، ابن عم النبي - ﷺ-. قد جاء في بعض الروايات أنه هو المسترضع في بني سعد، الذي قتلته هذيل، فعلى هذه الرواية يكون جاهليًا، فلذلك ذكرناه هاهنا. وقد تقدَّم ⦗٣٩٥⦘ ذِكْره في جملة الصحابة. وسيرد بيانه واضحًا في فصل الأبناء من هذا الحرف، وأن الصحيح كونه صحابيًا، وأن المقتول كان ابنه لا هو.","vol":"12","page":394},{"text":"<span data-type=\"title\" id=toc-3252>[٨٦٨] رِعْل</span>\nهو رِعل بن مالك بن عوف بن امرئ القيس بن بُهْثَة بن سُلَيْم بن منصور بن عكرمة بن خَصَفَة بن قيس عَيْلان. وهم الذين قَنَتَ النبيُّ - ﷺ- ولعنهم لقتلهم القُرّاء (١) .\nرِعْل: بكسر الراء، وسكون العين المهملة.\nوبُهْثَة: بضم الباء الموحدة، وسكون الهاء، وبالثاء المثلثة.\nوسُلَيْم: بضم السين، وفتح اللام.\nوخَصَفَة: بفتح الخاء المعجمة، وفتح الصاد المهملة، والفاء.\nوعَيْلان: بفتح العين المهملة، وسكون الياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (٣٣٥١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦٨) جمرة النسب للكلبي (٤٠)، نسب قريش (١٩٨، ١٩٩)، الاشتقاق (٣٠٩)، وجمرة أنساب العرب (٢٦٢)، الإكمال (٤/٧٧) .","vol":"12","page":395},{"text":"<span data-type=\"title\" id=toc-3253>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-3254>[٨٦٩] الرُّبَيِّع بنت مُعَوِّذ</span>\nهي الرُّبَيِّع بنت مُعوِّذ بن عَفْراء. وعفراء أم معوذ يعرف بها، وهو أخو معاذ بن الحارث. ويأتي تمام النسب عند اسم أبيها وعمها في حرف الميم. وهي صحابية أنصارية نَجَّارية، من المبايِعات تحت الشجرة. ولها قدر عظيم. حديثُها عند أهل المدينة، وأهل البصرة.\nروى عنها أبو سلمة بن عبد الرحمن، وخالد بن ذَكْوان، وغيرهما.\nالرُّبَيِّع: بضم الراء، وفتح الباء الموحدة، وتشديد الياء المكسورة تحتها نقطتان.\nومُعَوِّذ: بضم الميم، وفتح العين المهملة، وتشديد الواو المكسورة، والذال المعجمة.\nوعَفْراء: بفتح العين المهملة، وسكون الفاء، وبالراء، والمد.\nوذَكْوان: بفتح الذال المعجمة، وسكون الكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٦٩) تهذيب (٢١/٤١٨رقم (٢٧٩٠)، تقريب (٢/٥٩٨)، الثقات (٣/١٣٢)، أسد الغابة (٧/١٠٧)، أعلام النساء (١/٣٧٩)، الاستيعاب ٤٠/١٨٣٧)، الإصابة (٧/٦٤١)، تجريد أسماء الصحابة (٢/٢٦٧)، التاريخ الصغير (١/٦٦)، أسماء الصحابة الرواة (ت١٢٠) .","vol":"12","page":395},{"text":"<span data-type=\"title\" id=toc-3255>[٨٧٠] الرُّبَيِّع بنت النَّضْرِ</span>\nهي الرُّبَيِّعُ بنتُ النَّضْر بن ضَمْضَم بن زيد بن حَرام، عمَّةُ أنس بن مالك الأنصارية النجارية. وهي أم حارثة بن سُرَاقَة. لها ذِكر في كتاب الفضائل (١)، وفي كتاب القصاص (٢) . وقد جاء في «صحيح البخاري»: أنها أم الرُّبَيِّع ⦗٣٩٦⦘ بنت النَّضْر، والذي ذُكِر في أسماء الصحابيات أنها الرُّبَيِّع، وهو الصحيح.\nالرُّبَيِّع: مثل التي قبلها.\nوالنَّضْر: بالنون، والضاد المعجمة.\nوحَرام: ضد حلال.\nوضَمْضَم: بفتح الضادين المعجمتين.\nوحارثة: بالحاء المهملة، والثاء المثلثة.\nوسُراقَة: بضم السين المهملة، وتخفيف الراء وبالقاف.\n_________\n(١) انظر الحديث رقم (٦٦٤٨) .\n(٢) انظر الحديث رقم (٧٧٩٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧٠) تهذيب (١٢/٤١٨رقم ٢٧٩١)، تقريب ٢٠/٥٩٨)، الثقات (٣/١٣٢)، أسد الغابة (٧/١٠٨)، أعلام النساء (١/٣٨٠)، الاستيعاب (٤/١٧٣٨)، الإصابة (٧/٦٤٢)، تجريد أسماء الصحابة (٢/٢٦٧) .","vol":"12","page":395},{"text":"<span data-type=\"title\" id=toc-3256>[٨٧١] رَمْلَة</span>\nوهي أم المؤمنين، رملة بنت أبي سفيان بن حرب، أم حبيبة، زوج النبي - ﷺ-. وقد ذكرت عند أزواجه في الباب الأول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧١) تهذيب ٢١٠/٤١٩رقم ٢٧٩٤)، تقريب (٢/٥٩٨)، الثقات (٣/١٣١)، أسد الغابة (٧/١١٥)، أعلام النساء (١/٣٩٧)، السمط الثمين (١١١)، الكاشف (٣/٤٧١)، تنوير قلوب المسلمين (٦٨، ١٤٦)، الاستيعاب (٤/١٨٤٣)، (١٩٢٩)، الإصابة (٧/٦٥١)، تجريد أسماء الصحابة (٢/٢٦٨)، تهذيب الكمال ٣٠/١٦٨٣)، الخلاصة (٣/٣٨٢، ٤٠٥) .","vol":"12","page":396},{"text":"<span data-type=\"title\" id=toc-3257>[٨٧٢] الرَّباب</span>\nهي الرَّباب، جدة عثمان بن حَكِيم. تابعية.\nحديثها عن سهل بن حُنَيْف.\nروى عنها عثمان بن حَكِيم.\nالرَّباب: بفتح الراء، وتخفيف الباء الموحدة الأولى.\nوحَكِيم: بفتح الحاء، وكسر الكاف.\nوحُنَيْف: بضم الحاء المهملة، وفتح النون، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧٢) تهذيب (٢١/٤١٧رقم (٢٧٨٩)، تقريب (٢/٥٩٨)، تهذيب الكمال (٣/١٦٨٣)، الخلاصة (٣/٣٨١)، تعجيل المنفعة (١/١٦٤)، ذيل الكاشف (٢١٢٩) .","vol":"12","page":396},{"text":"<span data-type=\"title\" id=toc-3258>الفصل الثاني: في الكنى والألقاب</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-3259>الفرع الأول: في الصحابة</span>\n[]<span data-type=\"title\" id=toc-3260> أبو رافع</span>\nهو أبو رافع، مولى النبي - ﷺ-، ويقال: مولى العباس بن عبد المطلب. اسمه أسلم. وقد تقدَّم ذِكْره في حرف الهمزة.","vol":"12","page":396},{"text":"<span data-type=\"title\" id=toc-3261>[٨٧٣] أبو الرَّدّاد</span>\nهو أبو الرَّدّاد الليثي. كان يسكن المدينة. له ذِكْر في صلة الرحم (١)، وذكره الواقدي في جملة الصحابة.\nروى عنه أبو سلمة بن عبد الرحمن، حديثه عند الزهري.\nالرَّدَّاد: بفتح الراء، وتشديد الدال المهملة الأولى.\n_________\n(١) انظر الحديث رقم (٤٦٩٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧٣) تهذيب الكمال (١/٤١٢)، تهذيب التهذيب (٣/٢٧٠)، تقريب التهذيب (١/٢٤٩)، خلاصة تهذيب الكمال (١/٣٣٠)، الكاشف (١/٣٠٩)، الجرح والتعديل (٣/٢٣٥٠)، ميزان الاعتدال (٢/ ٤٧)، لسان الميزان (٧/٢١٦)، الثقات (٤/٢٤١) .","vol":"12","page":396},{"text":"<span data-type=\"title\" id=toc-3262>[٨٧٤] أبو رَزِين</span>\nهو أبو رَزين العُقَيْلي، واسمه لَقِيط بن عامر.\nرَزِين: بفتح الراء، وكسر الزاي، وسكون الياء تحتها نقطتان وبالنون.\nوالعُقَيْليُّ: بضم العين، وفتح القاف.\nولَقِيط: بفتح اللام، وكسر القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧٤) تهذيب الكمال (٣/١١٥٢)، تهذيب التهذيب (٨ /٤٥٦) (٨٢٨)، تقريب التهذيب (٢/١٣٨)، خلاصة تهذيب الكمال (٢/٣٧٢ل٣٥/١٣)، تاريخ البخاري الكبير (٧/٢٤٨)، الجرح والتعديل (٧/١٧٧)، الثقات (٣/٣٥٩)، أسد الغابة (٤/٥٢٣)، طبقات ابن سعد (١/٣٠٢)، تجريد أسماء الصحابة (٢/٣٩)، الاستيعاب (٢/١٣٤٠)، أسماء الصحابة الرواة (ت٢٩٧) .","vol":"12","page":396},{"text":"[]<span data-type=\"title\" id=toc-3263> أبو رِفاعة</span>\nهو أبو رِفاعة تميم العدوي. وفي اسمه خلاف، وقد ذكرناه في حرف التاء.\nرفاعة: بكسر الراء، وبالفاء.","vol":"12","page":397},{"text":"[]<span data-type=\"title\" id=toc-3264> أبو رِمْثَة</span>\nهو أبو رِمْثَة ِرفَاعة بن يَثْربي، وفي اسمه خلاف وقد ذكرناه في هذا الحرف.\nرِمثة: بكسر الراء، وسكون الميم، وبالثاء المثلثة.\nويَثْربي: بفتح الياء تحتها نقطتان، وسكون الثاء المثلثة، وبالراء، والباء الموحدة.","vol":"12","page":397},{"text":"<span data-type=\"title\" id=toc-3265>[٨٧٥] أبو رُهْم</span>\nهو أبو رهم بن قيس الأشعري، أخو أبي موسى الأشعري. هاجر إِلى النبي - ﷺ- في البحر مع أخيه أبي موسى وجعفر بن أبي طالب لمّا قدموا حين افتتح خيبر. قال ابن عبد البر: كانوا أربعة إخوة، وهم أبو موسى، وأبو بردة، وأبو رهم، ومجدي. قال: وقيل: أَبو رهم اسمه مجدي.\nرُهْم: بضم الراء، وسكون الهاء.\nومَجْدي: بفتح الميم، وسكون الجيم، وكسر الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧٥) الاستيعاب (٤/١٦٥٩)، أسد الغابة ٥٠/٤٩٣)، الإصابة ٤٠/٧١) .","vol":"12","page":397},{"text":"<span data-type=\"title\" id=toc-3266>[٨٧٦] أبو رَيْحانة</span>\nهو أبو رَيْحَانة، شمعون بن زيد، ويقال: سمعون، بالسين المهملة، والأول أصح، وسيرد في حرف الشين المعجمة مُبَيّنًا.\nرَيْحانة: بفتح الراء، وسكون الياء تحتها نقطتان، وبالحاء المهملة والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧٦) تهذيب الكمال (٢/٥٨٨)، تهذيب التهذيب (٤/٣٦٥)، تقريب التهذيب (١/٣٥٤)، خلاصة تهذيب الكمال (١/٤٥٧)، الكاشف (٢/١٥)، تاريخ البخاري الكبير (٤/٢٦٤)، الجرح والتعديل (٤/ترجمته ١٦٩٠)، أسد الغابة (٢/٥٢٩)، الاستيعاب (٢/٧٧١)، الثقات (٣/ ١٨٩) .","vol":"12","page":397},{"text":"<span data-type=\"title\" id=toc-3267>[٨٧٧] أم الربيع</span>\nهي أم الربيع بنت البراء. وهي أم حارثة بن سراقة. هكذا جاء في «صحيح البخاري» [و] (١) الذي جاء في كتب النسب وأسماء الصحابة أن أم حارثة بن سراقة هي الرُّبَيِّعُ بنتُ النَّضْر عمة أنس بن مالك، وقد ذكرت في الأسماء قبل هذا.\n_________\n(١) زيادة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧٧) الإصابة (٤/٤٤٩) .","vol":"12","page":397},{"text":"<span data-type=\"title\" id=toc-3268>[٨٧٨] أم رُومان</span>\nهي أم رومان، زينب بنت عامر بن عُوَيْمر بن عبد شمس بن عَتَّاب بن أُذَيْنة. من بني مالك بن كنانة. وقيل: زينب بنت عَبْد دهمان، أحد بني فراس بن غنم بن مالك بن كنانة وفي نسبها خلاف كثير، وأجمعوا على أنها من بني غنم بن مالك بن كنانة، وهي أم عائشة وعبد الرحمن ولدي أبي بكر الصديق. ماتت في حياة ⦗٣٩٨⦘ النبي - ﷺ- سنة ست، وقال النبي - ﷺ- لما دُلِّيَت في قبرها: «مَن أراد أن ينظر إِلى امرأة من الحور العين فلينظر إِلى هذه» (١) .\nوكانت أسلمت قديمًا بمكة. وبايعت، وهاجرت إِلى المدينة، وقيل: إِنها بقيت بعد النبي - ﷺ- دهرًا طويلًا. والأول أصح.\nروت عنها عائشة، وأسماء أختها.\nرُومان: بضم الراء، ويقال: بفتحها.\nوعَتَّاب: بفتح العين المهملة، وتشديد التاء فوقها نقطتان، وبالباء الموحدة.\nوأُذَيْنَة: بضم الهمزة، وفتح الذال المعجمة، وسكون الياء تحتها نقطتان، وبالنون.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n(١) قال الحافظ ابن حجر في \" الإصابة \" ١٣ / ٢٠٩: رواه البخاري في \" تاريخه \"، وقال بعد تخريجه: فيه نظر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧٨) الاستيعاب (١٩٣٥٤، ١٩٣٧)، تهذيب الكمال (١٧٠٣)، تهذيب التهذيب (١٢/٤٦٧، ٤٦٩)، الإصابة (٤/٤٥٠، ٤٥٢) .","vol":"12","page":397},{"text":"<span data-type=\"title\" id=toc-3269>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-3270>[٨٧٩] أبو راشد</span>\nهو أبو راشد الحُبْراني. تابعي.\nروى عن عبد الله بن عمرو بن العاص.\nروى عنه محمد بن زياد.\nالحُبْراني: بضم الحاء المهملة، وسكون الباء الموحدة، وبالراء، والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٧٩) تاريخ (٩/٣٠)، الكُنى والأسماء للدولابي (١٦٧)، عجالة المبتدي (٤٥)، الأنساب (١٥٣/ب)، اللباب (١/٣٣٦)، تهذيب الكمال (٤/١٦٠٣، ١٦٠٤)، تهذيب التهذيب (١٢/٩١، ٩٢) .","vol":"12","page":398},{"text":"<span data-type=\"title\" id=toc-3271>[٨٨٠] أبو رافع</span>\nهو أبو رافع الصَّائغ: تابعي.\nسمع عمر بن الخطاب، وأبا هريرة.\nروى عنه قتادة، وثابت. الصَّائغ: بالغين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨٠) تهذيب الكمال (٣/١٤٢٤)، تهذيب التهذيب (١٠/٤٧٢)، (٨٤٨)، خلاصة تهذيب الكمال (٣/٩٩)، الكاشف (٣/٢٠٩)، الجرح والتعديل (٨/٢٢٤٢)، تاريخ الثقات (٤٥٢)، تاريخ لابن معين (٣/٦١٠) (٢٤٠)، معرفة الثقات (١٨٦٦)، الجمع بين الصحيحين (٢٠٧٥)، سير الأعلام (٤/٤١٤) والحاشية.","vol":"12","page":398},{"text":"<span data-type=\"title\" id=toc-3272>[٨٨١] أبو رَجاء</span>\nهو أبو رجاء، عمران بن تيم العُطَارِدِي.\nرجاء: بفتح الراء، والجيم والمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨١) طبقات خليفة ١٩٦٠)، تاريخه (١٩٠، ٣٣٦)، (في وفيات سنة مئة وخمس)، تاريخ البخاري (٦/ ٤١٠)، الجرح والتعديل (٦/٣٠٣)، الاستيعاب (٣/١٢٠٩)، أسد الغابة (٤/٢٧٩، ٢٨١)، تذكرة الحفاظ (١/ ٦٦)، العبر (١/١٢٩)، سير أعلام النبلاء (٤/٢٥٣، ٢٥٧)، تهذيب الكمال (١٠٤٩)، (١٦٠٤)، تهذيب التهذيب (٨/١٤٠، ١٤١)، الإصابة (٤/٧٤)، الشذرات (٢/٣٣، ٣٤) .","vol":"12","page":398},{"text":"<span data-type=\"title\" id=toc-3273>[٨٨٢] أبو روح</span>\nهو أبو رَوْح: بفتح الراء، وبالحاء المهملة. له ذِكر في حديث أبي موسى الأشعري، في الباب الخامس من كتاب الفضائل (١)؛ وذكر أيضًا في كتاب الصلاة في القراءة مع الإِمام (٢) .\n_________\n(١) انظر الحديث رقم (٦٧٥٨) .\n(٢) انظر الحديث رقم (٣٩٢١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨٢) حديث رقم (٦٧٥٨) .","vol":"12","page":398},{"text":"<span data-type=\"title\" id=toc-3274>[٨٨٣] الرشيد</span>\nهو أمير المؤمنين هارون الرشيد بن محمد المهدي.\nيرد في حرف الهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨٣) تاريخ خليفة (٤٣٧، ٤٦١)، الأحبار (٣٨٦، ٣٨٧)، تاريخ اليعقوبي (٣/١٣٩)، تاريخ الطبري (٨/٢٣٠)، تاريخ بغداد (١٤/٥)، الكامل لابن الأثير (٦/١٠٦)، المختصر فيِ أخبار البشر (١/٣٠٥)، العبر (١/٣١٢)، سير أعلام النبلاء (٩/٢٨٦، ٢٩٥)، تاريخ الخلفاء (٢٨٣)، شذرات الذهب (٢/٤٢٨، ٤٣١، ٤٣٨) .","vol":"12","page":399},{"text":"<span data-type=\"title\" id=toc-3275>الفرع الثالث: في أسماء متفرقة</span>\n<span data-type=\"title\" id=toc-3276>[٨٨٤] أبو رافع بن أبي الحُقَيْق</span>\nهو أبو رافع بن أبي الحقيق، واسم أبي رافع عبد الله اليهودي. تاجر أهل الحجاز. له ذِكْر في كتاب الغزوات (١) .\nالحُقَيْق: بضم الحاء المهملة، وفتح القاف الأولى، وسكون الياء.\n_________\n(١) انظر الحديث رقم (٦٠٦٠) و(٦٠٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨٤) مغازي الواقدي (٣٧٣، ٣٧٥)، (٣٩١، ٣٩٤) والمغازي النبوية لابن شهاب الذهري (١١٣)، وسيرة ابن هشام (١/٥١٤) و(٥٦١) و(٢/٥٧) و(٥٨، ١٩١) و(٢١٤) و(٢٧٣، ٢٧٦) و(٦١٩)، وفي تاريخ اليعقوبي (٢/٥١) و(٧٨) والفصول فيِ سيرة الرسول (١٥٧) و(١٦٥) و(١٧٦) واسمه في كل هذه المصادر سلاّم بن أبي الحقيق أبو رافع الأعور.","vol":"12","page":399},{"text":"<span data-type=\"title\" id=toc-3277>[٨٨٥] أبو رِغال</span>\nهو أبو رِغال الجاهلي. وهو من بقايا ثمود قوم صالح. كان بالحرم، فلمَّا أصابت قومه النقمة، دفع عنه الحرم، فلم يصبه ما أصاب قومه. فلمَّا خرج إِلى الطائف أصابته النقمة، حيث خرج من الحَرم. وقد جاء ذلك مُصَرَّحًا به وبعض الحديث (١) عن ابن عباس عن النبي - ﷺ-. وقال: إِنه أبو ثقيف. وقيل: هو الذي كان دَلَّ أبْرَهَة وأصحاب الفيل إِلى مكة من الطائف، فمات بين الطائف ومكة وقبره هناك. وقيل: هو وافد عاد الذي جاء يستسقي لهم بمكة. ويقال: إن اسمه زيد بن خلف.\nرِغال: بكسر الراء، وتخفيف الغين المعجمة، واللام.\nوأَبْرَهة: بفتح الهمزة، وسكون الباء الموحدة، وفتح الراء.\n_________\n(١) في خ: في بعض الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨٥) لم أقف على ترجمته.","vol":"12","page":399},{"text":"<span data-type=\"title\" id=toc-3278>الفصل الثالث: في الأبناء</span>\n<span data-type=\"title\" id=toc-3279>[٨٨٦] ابن رافع بن خَديج</span>\nاسم ابن رافع بن خَديج أُسَيْد: بضم الهمزة، وفتح السين المهملة، وسكون الياء تحتها نقطتان.\nوخَديج: بفتح الخاء المعجمة، وكسر الدال المهملة، والجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨٦) تهذيب الكمال (١٦٦٢) ابن رافع بن خديج عن أبيه عن أبي رافع فيِ النهي عن كرا المزارع روى عنه مجاهد. وروى له أبو داود وشيء من هذا ورد تهذيب التهذيب (٢١/٢٩٤) .","vol":"12","page":399},{"text":"<span data-type=\"title\" id=toc-3280>[٨٨٧] ابن أبي رَافع</span>\nهو عبيد الله بن أبي رافع، مولى النبي - ﷺ-. في حرف العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨٧) يأتي ذكره.","vol":"12","page":399},{"text":"<span data-type=\"title\" id=toc-3281>[٨٨٨] ابن ربيعة بن الحارث</span>\nقد جاء في «صحيح مسلم» في حديث جابر في ذِكْر حجة الوداع أن النبي - ﷺ- خطب بعرفة فقال: - وذكر الخطبة وفيها -: «وأَوَّلُ دم أَضَعُهُ دَمُ ابن ربيعة بن الحارث» . كان مسترضعًا في بني سعد، فقتلته هذيل. هكذا أخرجه ⦗٤٠٠⦘ مسلم (١)، فقال: «دم ابن ربيعة بن الحارث» . وكذا جاء في كتاب الحميدي. وقد جاء في «كتاب أبي داود» في ذكر حجَّة الوداع، فقال: «وَأَوَّلُ دَم أَضَعُهُ دَمُ ابنِ ربيعة بن الحَارث» في رواية عثمان بن أبي شيبة، وفي رواية سليمان بن عبد الرحمن الدمشقي: «دَمُ ربيعة بن الحارث» .\nوقد جاء في كتاب أبي داود أيضًا في موضع آخر: «وَأَوَّلُ دَم أَضَعُهُ دَم الحارث بن عبد المطلب» . وقد أخذ الخطّابي على أبي داود هذه الرواية، فقال: إن المُسْتَرضِع كان ربيعة بن الحارث، لا الحارث. ويمكن أن يُعْتَذَر لأبي داود من وجهين:\nأحدهما: أنه أراد بدم الحارث دم ولده، فإنَّه مستحقه؛ لأن الوارث يطلب بدمه، إِذا كان طالبًا دم من يرثه.\nوالثاني: أن أبا داود قد بَيَّنَ الخلاف في الرواية الأولى، فقال: عن عثمان بن أبي شيبة أنه ابن ربيعة، وقال عن سليمان بن عبد الرحمن: إنه ربيعة بن الحارث. فبهذا التقسيم يندفع أخذ الخطابي عليه.\nوقال ابن عبد البر: إِن المقتول هو ابن ربيعة بن الحارث، وذلك أن ربيعة بن الحارث قتل له في الجاهلية ابن يقال له: آدم، وقيل: تمام، وقيل: إِياس. فلمَّا قال النبي - ﷺ- يوم الفتح: «وَأَوَّلُ دَم أَضَعُهُ دَمُ ربيعة بن الحارث» أراد به الدَّمَ الذي يستحقه ربيعة، وهو دم ابنه المقتول المُسْتَرْضِع في بني سَعْد.\nولقائل أن يقول مُعارضًا للخطابي في قوله: إِن ربيعة بن الحارث هو المقتول بما ورد في «صحيح مسلم»، وكتاب ابن عبد البر وإِحدى روايتي أبي داود من أن المقتول هو ابن ربيعة لا ربيعة، ويعضد هذه الأقوال ما ثبت في كتب التواريخ ومعارف الصحابة أن ربيعة بن الحارث عُمّر، وصحب النبي - ﷺ-، وأولد ومات في سنة ثلاث وعشرين في خلافة عمر بن الخطاب.\nوروى عن النبي - ﷺ- أحاديث. وممن روى عنه ابنه عبد المطلب، اللهمَّ إِلا أن يقال: إن الحارث كان له ولد يقال له: ربيعة، غير هذا الذي عُمّر وأولد، وأن ذلك كان المسترضع المقتول، فيكون هذا عذر للخطابي إن صحَّ هذا القول والله أعلم.\n_________\n(١) انظر الحديث رقم (١٧٩٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨٨) لم أعثر على ترجمته.","vol":"12","page":399},{"text":"<span data-type=\"title\" id=toc-3282>[٨٨٩] ابن رُمَيْح</span>\nهو ابن رُمَيْح. له ذِكْر في حديث واقد بن محمد في الفتن (١) وهو أحد من روى «صحيح البخاري» قاله الحميدي.\n⦗٤٠١⦘\nرُمَيْح: بضم الراء، وفتح الميم، وبالحاء المهملة.\n_________\n(١) انظر الحديث رقم (٧٤٥٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٨٩) تاريخ بغداد (٥/٦، ٨)، تذكرة الحفاظ (٣١/٩٣٠، ٩٣١)، العبد (٢/٣٠٧)، ميزان الاعتدال (١/١٣٥)، سير أعلام النبلاء (١٦، ١٦٩، ١٧١)، الوافي بالوفيات (٧/٤٠٠) .","vol":"12","page":400},{"text":"<span data-type=\"title\" id=toc-3283>[٨٩٠] ابن رواحة</span>\nهو عبد الله بن رواحة الأنصاري. صحابي مشهور.\nورَواحة: بفتح الراء، وتخفيف الواو، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩٠) تهذيب الكمال (٢/٦٨١)، تهذيب التهذيب (٥/٢١٢) (٣٦٩)، تقريب التهذيب (١/٤١٥) (٣٠٢)، خلاصة تهذيب الكمال (٢/٥٥)، الكاشف (٢/٨٦)، تاريخ البخاري الصغير (١/٢٣)، الجرح والتعديل (٥/٥٠) أسد الغابة (٣/٢٣٤)، تجريد أسماء الصحابة (١/٣١٠)، الاستيعاب (٣/٨٩٨)، الإصابة (٤/٨٢)، سير الأعلام (١/٢٣٠) .","vol":"12","page":401},{"text":"<span data-type=\"title\" id=toc-3284>الفصل الرابع: في الأنساب</span>\n[]<span data-type=\"title\" id=toc-3285> الرَّازي</span>\nالرَّازي: بتقديم الراء على الزاي، منسوب إِلى مدينة الري على غير قياس، بزيادة الزاي، كما قالوا في النسب إِلى مرو، مروزي، فزادوا فيها زايًا.","vol":"12","page":401},{"text":"<span data-type=\"title\" id=toc-3286>[٨٩١] الرَّاسبي</span>\nالرَّاسبي: بكسر السين المهملة، وبالباء الموحدة، منسوب إِلى راسب بن مَيْدَعان بن مالك بن نضر بن الأزد، وقيل: راسب بن مالك بن ميدعان. وفي قضاعة أيضًا راسب بن جَرْم.\nمَيْدَعان: بفتح الميم، وسكون الياء تحتها نقطتان، وفتح الدال المهملة، والعين المهملة، والنون.\nوجَرْم: بفتح الجيم، وسكون الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩١) الأنساب (٢٤٣أ، ب)، عجالة المبتدي (٦٤)، اللباب (٤/٦، ٧) .","vol":"12","page":401},{"text":"<span data-type=\"title\" id=toc-3287>[٨٩٢] الرَّبَعي</span>\nالرَّبَعي: بفتح الراء، وفتح الباء الموحدة.\nمنسوب إِلى ربيعة بن نزار بن مَعَدّ بن عدنان. وإِلى ربيعة الجوع، وهو ربيعة بن مالك بن زيد مناة بن تميم، وقيل: ربيعة بن مالك بن حنظلة، والصحيح الأول. منهم حَمَّاد بن سلمة. وكان الأصل في النسب إِليه ربيعي، إِلا أنه حُذِفَت الياءُ في النّسب حملًا على نظائره، مثل حَنَفي.\nوالرَّبَعيُّ أيضًا منسوب إِلى ربعة الأزد، كذا يقول أصحاب الحديث بفتح الباء، وأهل النسب يُسَكِّنونها، وهو ربعة بن الغِطْريف الأَصْغَر بن عبد الله بن الغِطْريف الأكبر. منهم أبو الجَوْزاء: بالجيم والزَّاي.\nوإِلى ربعة بن رشدان بن قيس بن جُهَيْنَة، ويقال فيه بضم الراء، والفتح أكثر عند أصحاب الحديث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩٢) الأنساب (٢٤٨أ-ب) عجالة المبتدي (٦٤-٦٥)، اللباب (٢/١٥، ١٦)، وقد تتبع مافات السمعاني فذكر النسبة إلى ربيعة الجوع، ولكنه فاته كما فات صاحبه النسبة إلى ربعة الأزد والنسبة إلى ربعة بن رشدان.","vol":"12","page":401},{"text":"<span data-type=\"title\" id=toc-3288>[٨٩٣] الرَّحَبي</span>\nالرَّحَبي: بفتح الراء، وفتح الحاء المهملة، وبالباء الموحدة.\nمنسوب إِلى رَحْبَة بن زُرْعَة بن سَبَأ الأصغر بن كعب بن زيد بن سهل بن عمرو بن قيس بن معاوية بن جُشَم بن عَبْدِ شَمْسِ بن وايل بن الغوث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩٣) الأنساب (٢٤٩ب) عجالة المبتدي (٦٥)، اللباب (٢/١٩) .","vol":"12","page":401},{"text":"<span data-type=\"title\" id=toc-3289>[٨٩٤] الرّقاشي</span>\nالرَّقاشي: بفتح الراء، وبالقاف، والشين المعجمة. منسوب إِلى رَقاش بنت ضُبَيْعة بن قيس بن ثعلبة، وقيل: هي بنت قيس بن ثعلبة، وهي أم ولد شَيْبان بن ذُهْل بن ثعلبة بن عُكَابة بن صَعْبِ بن عليّ بن بكر بن وايل، نسبوا إِلى أمهم رَقاش.\nضُبَيْعة: بضم الضاد المعجمة، وفتح الباء الموحدة، والعين المهملة.\nوعُكَابَة: بضم العين المهملة، وتخفيف الكاف، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩٤) الأنساب (٢٥٦أ، ب)، عجالة المبتدي (٦٦)، اللباب (٢/٣٣) .","vol":"12","page":402},{"text":"[]<span data-type=\"title\" id=toc-3290> الرَّمْلي</span>\nالرَّمْلي: بفتح الراء، وسكون الميم، واللام. منسوب إِلى الرَّمْلة، وهي مدينة من أرض فلسطين قريبًا من عسقلان.","vol":"12","page":402},{"text":"<span data-type=\"title\" id=toc-3291>[٨٩٥] الرُّؤاسي</span>\nالرُّؤاسي: بضم الراء، والهمزة بعدها، والسين المهملة، منسوب إِلى رؤاس بن كلاب بن ربيعة بن عامر بن صَعْصَعَة بن معاوية بن بكر بن هوازن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩٥) الأنساب (٢٦٠ب-٢٦١أ)، عجالة المبتدي (٦٧)، اللباب (٢/٤٠) وفيه أن السمعاني فاته النسبة إلى رؤاس بن دالان بن سابقة بن ناشج ابن وادعة من همدان.","vol":"12","page":402},{"text":"<span data-type=\"title\" id=toc-3292>[٨٩٦] الرَّواجِني</span>\nالرَّواجِني: بفتح الراء، وتخفيف الواو، وكسر الجيم، والنون ... (١) .\nوممن ينسب إليه عباد بن يعقوب الرُّوَاجِني.\n_________\n(١) كذا في م، خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩٦) تهذيب الكمال (٢/٦٥٤)، تهذيب التهذيب (٥/١٠٩) (١٨٣)، تقريب التهذيب (١/١٩٤) (١١٨)، خلاصة تهذيب الكمال (٢/٣١)، الكاشف (٢/٦٣)، تاريخ البخاري الكبير (٦/٤٤)، تاريخ البخاري الصغير (٢/١٩٢)، ميزان الاعتدال (٢/٣٧٩)، لسان الميزان (٧/٢٥٦)، الوافي بالوفيات (١٦/٦١٤) والحاشية، سير الأعلام (١١/٥٣٦) والحاشية.","vol":"12","page":402},{"text":"<span data-type=\"title\" id=toc-3293>[٨٩٧] الرَّهاوي</span>\nالرَّهاوي: بفتح الراء، وتخفيف الهاء.\nمنسوب إِلى رَها بن مُنَبِّه بن حرب بن عُلَة بن جَلْد بن مالك بن أُدَد، ومالك هو مذحج.\nمُنَبِّه: بضم الميم، وفتح النون، وتشديد الباء الموحدة وكسرها.\nوعُلَة: بضم العين المهملة، وتخفيف اللام المفتوحة.\nوجَلْد: بفتح الجيم، وسكون اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩٧) الأنساب (٢٦٣ب) عجالة المبتدي (٦٦) (وفيه بضم الراء) واللباب (٢/٤٥) .","vol":"12","page":402},{"text":"<span data-type=\"title\" id=toc-3294>[٨٩٨] الرِّياحي</span>\nالرِّياحي: بكسر الراء، وتخفيف الياء تحتها نقطتان، وبالحاء المهملة.\nمنسوب إِلى رِياح بن حَنْظَلة بن مالك بن زيد مناة بن تميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩٨) عجالة المبتدي (٦٧)، اللباب (٢/٤٦)، وفيه أن السمعاني فاته النسبة إلى رياح بن عوف بن عميره بن الهون بطن من جرم.","vol":"12","page":402},{"text":"<span data-type=\"title\" id=toc-3295>حرف الزاي</span>\nوفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-3296>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-3297>القسم الأول: في الرجال</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3298>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3299>[٨٩٩] زارع بن عامر</span>\nهو أبو الوازع، زارع بن عامر، ويقال: ابن عمرو العبدي، من عبد القيس. وفد على النبي - ﷺ- في وفد عبد القيس، وله ابن يُسمَّى الوازع، وبه كُنِّي. عداده في البصريين، وحديثه عندهم.\nروت عنه بنت ابنِه أمُّ أبان بنت الوازع.\nزارع: بتقديم الزاي، وكسر الراء.\nوالوازع: بالزاي بعد الألف.\nوأبان: بفتح الهمزة، وتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٨٩٩) تهذيب التهذيب (٣/٣٠٣)، تقريب التهذيب (١/٢٥٦)، الكاشف (١/٢١٦)، تاريخ البخاري الكبير (٣/٤٧)، الجرح والتعديل (٣/٦١٨)، أسد الغابة (٢/٢٤٥)، تجريد أسماء الصحابة (١/١٨٧)، الإصابة (٢/٤٦)، الوافي بالوفيات (٤/١٦٣)، أسماء الصحابة الرواة (ت٦٠٢)، الثقات (٣/١٤٣) .","vol":"12","page":405},{"text":"<span data-type=\"title\" id=toc-3300>[٩٠٠] زاهر بن الأسود</span>\nهو أبو مَجزَأَة، زاهر بن الأسود بن مالك بن عبد الله بن قَيْس بن عبد بن دِعْبل بن أنس بن خزيمة بن مالك بن سلامان بن أسلم الأسلمي. كان ممَّن بايع تحت الشجرة، سكن الكوفة، وعداده في أهلها.\nروى عنه ابنه.\nمَجزأَة: بفتح الميم، وسكون الجيم، وبالزاي، وفتح الهمزة.\nودِعْبِل: بكسر الدال المهملة، وسكون العين المهملة، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠٠) طبقات خليفة (١٣٧، ١١٢) تاريخ البخاري (٣/٤٤٢)، الاستيعاب (٢/٩٠٥)، الجمع بين رجال الصحيحين (١/١٥٦)، أسد الغابة (٢/٢٤٥، ٢٤٦)، تهذيب الكمال (٣١/٤٢١) تهذيب التهذيب (٣/٣٠٥) الإصابة (١/٥٤٢) .","vol":"12","page":405},{"text":"<span data-type=\"title\" id=toc-3301>[٩٠١] الزُّبَيْبُ</span>\nهو الزُّبَيْب بن ثَعْلَبة بن عمرو بن سَوادة بن أبي عَبْدَة بن عدي بن ⦗٤٠٦⦘ جندب بن العنبر العنبري التميمي. كان ينزل البادية على طريق الناس إِلى مكة من البصرة والطائف.\nروى عنه ابنه عُبَيْد الله، كذا جاء في كتاب أبي داود. والذي جاء في كتاب ابن عبد البر وابن ماكولا: عبد الله. حديثه في البصريين.\nالزُّبَيْب: بضم الزاي، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وبعدها باء موحدة أُخرى. وقيل: إِنّه الزُّنَيْب: بالنون بدل الباء.\nوسَوادة: بفتح السين المهملة، وتخفيف الواو، وبالدال المهملة.\nوعَبْدَة: بفتح العين المهملة، وسكون الباء الموحدة.\nوالعنبر: بالنون والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠١) تهذيب التهذيب (٣/٣١٠)، تقريب التهذيب (١/٢٥٧)، الكاشف (١/٣١٧)، تاريخ البخاري الكبير (٣. ٤٤٧)، الجرح والتعديل (٣/٢٨١١)، أسد الغابة (٢/٢٤٨)، تجريد أسماء الصحابة (١/ ١٨٨)، الإصابة (٢/٥٥٢)، الاستيعاب (٢/٥٦٢)، الوافي بالوفيات (١٤/١٧٦)، الثقات (٣/١٤٤)، أسماء الصحابة الرواة (ت٥٢٨) .","vol":"12","page":405},{"text":"<span data-type=\"title\" id=toc-3302>[٩٠٢] الزُّبَيْر بن العَوَّام</span>\nهو أبو عبد الله، الزُّبَيْر بن العَوَّام الأسدي القرشي. تقدَّم ذِكْره في جملة العشرة - ﵃ -.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠٢) تهذيب التهذيب (٣/٣١٨)، تقريب التهذيب (١/٢٥٩)، خلاصة تهذيب الكمال (١/٣٣٤)، الكاشف (١/٣٢٠)، تاريخ البخاري الكبير (٣/٤٠٩)، تاريخ البخاري الصغير (١/٢، ٣٦، ٥١، ٥٦، ٦٢، ٧٥، ٨٤، ١٥٥، ١٦٢، ١٧٤) أسد الغابة (٢/٢٤٩)، تجريد أسماء الصحابة (١/١٨٨)، الإصابة (٢/٥٥٣)، الاستيعاب (٢، ٥١٠)، الحلية (١/٨٩)، البداية والنهاية (٧/٤٤٩)، طبقات ابن سعد (١/١٨)، (٣/١٠٠)، سير الأعلام (١/٤١) .","vol":"12","page":406},{"text":"<span data-type=\"title\" id=toc-3303>[٩٠٣] زهير بن عثمان </span>(١)\nهو زهير بن عثمان الأعور الثقفي. عداده في أهل البصرة.\nروى عنه عبد الله بن عثمان الثقفي. قال قتادة: الأعور الثقفي، إن لم يكن اسمه زهير بن عثمان فلا أَدري ما اسمه. قال ابن عبد البر: روى عن النبي - ﷺ- حديث الوليمة (٢)، وليس له غيره. وفي إِسناده نظر يقال: إنه مرسل (٣) .\n_________\n(١) في خ: ابن عبد الرحمن.\n(٢) انظر الحديث رقم (٥٦٠٤) .\n(٣) قال البخاري في \" التاريخ الكبير \" الترجمة (١٤١٢): لم يصح إسناده، ولا يعرف له صحبة. أهـ.\nوقد أثبت صحبته: ابن أبي خيثمة، وأبو حاتم الرازي، والترمذي والأزدي، وابن حبان، والطبراني، وغيرهم، وإن كان ابن حبان جعله اثنين، فذكر واحدًا في الصحابة، وذكر الآخر في التابعين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠٣) تهذيب التهذيب (٣/٣٤٧)، تقريب التهذيب (١/٢٦٤)، خلاصة تهذيب الكمال (١/٣٤٠)، تاريخ البخاري الكبير (٣/٤٢٥)، الجرح والتعديل (٣/٥٨٦)، أسد الغابة (٢/٢٦٤)، تجريد أسماء الصحابة (١/١٩٢)، الإصابة (٢/٥٧٥)، الإستيعاب (٢/٥٢٢)، الوافي بالوفيات (١٤/٢٣٠)، الثقات (٣/١٤٣)، (٤/٢٦٣)، أسماء الصحابة الرواة (ت٩٥٨) .","vol":"12","page":406},{"text":"<span data-type=\"title\" id=toc-3304>[٩٠٤] زهير بن عمرو</span>\nهو زهير بن عمرو الهلالي، أحد بني هلال بن عامر بن صعصعة، ويقال: النَّصْري، من بني نصر بن معاوية. نزل البصرة.\nروى عنه أبو عثمان النَّهْدي.\nالنَّصْري: بفتح النون، والصاد المهملة.\nوالنَّهْدي: بالنون والدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠٤) تهذيب التهذيب (٣/٣٤٧)، تقريب التهذيب (١/٢٦٤)، خلاصة تهذيب الكمال (١/٣٤٠)، تاريخ البخاري الكبير (٣/٤٢٤)، الجرح والتعديل (٣/٥٨٥)، أسد الغابة (٢/ ٢٦٦)، تجريد أسماء الصحابة (١/١٩٣)، الإصابة (٢/٥٧٧)، الاستيعاب (٢/٥٢٢)، الوافي بالوفيات (١٤/٢٣٠)، الثقات (٤/٢٦٣) .","vol":"12","page":406},{"text":"<span data-type=\"title\" id=toc-3305>[٩٠٥] زياد بن الحارث</span>\nهو زياد بن الحارث الصُّدائي، ويقال: زياد بن حارثة، والأول ⦗٤٠٧⦘ أصح، حليف لبني الحارث بن كعب. بايع النبي - ﷺ- وأَذَّن بين يديه. يعد في البصريين.\nروى عنه زياد بن نعيم الحضرمي.\nالصُّدَائي: بضم الصاد المهملة، وتخفيف الدال، وبعد الألف همزة.\nونُعَيم: بضم النون، وفتح العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠٥) طبقات خليفة (٧٥، ٢٩٢، ٣٠٦)، تاريخ البخاري الكبير (٣/٣٤٤)، الاستيعاب (٣٥٠)، أسد الغابة (٢/٢٦٩)، الإصابة (١/٥٥٧) .","vol":"12","page":406},{"text":"<span data-type=\"title\" id=toc-3306>[٩٠٦] زياد بن لبيد</span>\nهو أبو عبد الله، زياد بن لبيد بن ثعلبة بن سنان بن عامر بن عدي بن أمية بن بياضة بن عامر بن زريق الأنصاري الزُّرَقي البَياضي. خرج إِلى رسول الله - ﷺ- بمكة، وأقام معه حتى هاجر مع رسول الله - ﷺ- إِلى المدينة، فكان يقال له: مُهاجري أنصاري. وشهد العقبة وبدرًا والخندق وأُحُدًا، والمشاهد كلها مع رسول الله - ﷺ-. واستعمله على حضرموت.\nروى عنه عوف بن مالك، وأبو الدرداء.\nومات في أول أيام معاوية.\nبياضة: بفتح الباء الموحدة، وتخفيف الياء، وبالضاد المعجمة.\nوزُريق: بضم الزاي، وفتح الراء.\nوالزُّرَقي: بضم الزاي، وفتح الراء، وكسر القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠٦) تهذيب التهذيب (٣/٣٨٢)، تقريب التهذيب (١/٢٧٠)، خلاصة تهذيب الكمال (١/٢٤٦)، تاريخ البخاري الكبير (٣/٣٤٤)، تاريخ البخاري الصغير (١/٤١)، الجرح والتعديل (٣/٢٤٥٣)، أسد الغابة (٢/٢٧٣)، تجريد أسماء الصحابة (١/١٩٥)، الإصابة (٢/٥٨٦)، الاستيعاب (٢/٥٣٣)،الوافي بالوفيات (١٥/١٠)،الثقات (٣/١٤١)، طبقات ابن سعد (١/٢٢٦)، (٣/٥٩٨)، (٦/٢٢) .","vol":"12","page":407},{"text":"<span data-type=\"title\" id=toc-3307>[٩٠٧] زيد بن أرقم</span>\nهو أبو عمرو، وقيل: أبو عامر، وقيل: أبو سعيد، وقيل: أبو سعد، وقيل: أبو حمزة، زيد بن أرقم بن زيد بن قيس بن النعمان بن مالك الأغر بن ثعلبة الأنصاري الخزرجي، من بني الحارث بن الخزرج. يُعَدُّ في الكوفيين، وسكنها ومات بها أيام المختار سنة ست وستين، وقيل: سنة ثمان وستين.\nروى عنه ابن عباس، وأنس بن مالك، وابن أبي ليلى، ومحمد بن كعب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠٧) تهذيب التهذيب (٣/٣٩٤)،تقريب التهذيب (١/٢٧٢)،خلاصة تهذيب الكمال (١/٣٤٩)، الجرح والتعديل (٣/٥٥٤)، جمهرة أنساب العرب (٣٦٥)، مختصر تاريخ دمشق (٩/١٠٥)، أسد الغابة (٢/٩٢٧٦، تجريد أسماء الصحابة (١/١٩٦)، الإصابة (٢/٥٩٠)، الاستيعاب (٢/٥٣٥)، شذرات (١/٧٤)، سير الأعلام (٣/١٦٥)، طبقات ابن سعد (١/١٨)، (٢/ ٦٥)، (٤/٣٥٠)، (٦/٥٢)، (١٠٩)، (٢٢٦)، (٢٤٧) .","vol":"12","page":407},{"text":"<span data-type=\"title\" id=toc-3308>[٩٠٨] زيد بن ثابت</span>\nهو أبو سعيد، وقيل: أبو خارجة، وقيل: أبو عبد الرحمن، زيد بن ثابت بن الضَّحّاك بن زيد بن لَوْذان بن عمرو بن عبد بن عوف بن غَنْم بن مالك بن النجار الأنصاري، وقيل: زيد بن ثابت بن الضَّحّاك بن حارثة بن زيد بن ثعلبة، من بني سَلِمة، ثم من بني غنم بن مالك بن النَّجَّار. كاتب النبي - ﷺ-، وكان له حين قدم النبي - ﷺ- المدينة إِحدى عشرة سنة، وكان له يوم بعاث ست سنين، وفيها قتل أبوه.\nواستصغره النبي - ﷺ- يوم بدر فيمن استصغره (١)، فلم يشهد بدرًا، ثم شهد أُحُدًا، وما ⦗٤٠٨⦘ بعدها من المشاهد، وقيل: أول مشاهده الخندق. وكان أحد فقهاء الصحابة الجلة القائم بالفرائض، وهو أحد من جمع القرآن وكتبه في خلافة أبي بكر، ونقله من الصحف في زمن عثمان.\nروى عنه عمر، وأبو سعيد الخُدْري، وأبو هريرة، وابناه خارجة وسليمان.\nومات بالمدينة سنة خمس وأربعين، وقيل: سنة اثنتين، وقيل: سنة ثلاث وله ست وخمسون سنة، وقيل: بل توفي سنة اثنتين وخمسين، وقيل: سنة خمس وخمسين، وقيل: سنة ست وخمسين.\nخارجة: بفتح الخاء المعجمة.\nولَوذان: بفتح اللام، وبالذال المعجمة.\nوسَلِمة: بكسر اللام.\n_________\n(١) في م: استصغر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠٨) تهذيب التهذيب (٣/٣٩٩)، تقريب التهذيب (١/٢٧٢)، خلاصة تهذيب الكمال (١/٣٥٠)، تاريخ البخاري الكبير (٣/٣٨٠)، تاريخ البخاري الصغير (١/٣٤)، (٢٤)، (٤٦)، (٨١)، (١٠١)، (١٢٠)، (١٧٣)، (١٧٤)، أسد الغابة (٢/٢٧٨)، تجريد أسماء الصحابة (١/١٩٧)، الإصابة (٢/ ٥٩٢)، الاستيعاب (٢/٥٣٧)، الوافي بالوفيات (١٥/٢٤)، شذرات (١/٥٤)، (٦٢)، سير الأعلام (٢/٤٢٦) البداية والنهاية (٨/٢٩)، طبقات ابن سعد (١/٣٧)، (٢/٢٢)، (١٠٧)، (٣/٣١)، (٧٠)، (٨١)، (١٨٢)، (٢١٢)، (٤/٢١١)، (٥/١٤)، (٣٦)، (٤٣)، الثقات (٣/١٣٥) .","vol":"12","page":407},{"text":"<span data-type=\"title\" id=toc-3309>[٩٠٩] زيد بن حارثة</span>\nهو أبو أسامة، زيد بن حارِثَة بن شَراحيل بن كعب بن عبد العُزَّى بن امرئ القيس بن عامر بن النعمان بن عبد وُدّ بن امرئ القيس بن نعمان بن عمران بن عبد عوف بن عوف بن كنانة بن بكر بن عوف بن عُذْرَة بن زيد اللات بن رُفَيْدة بن ثَوْر بن كَلْب بن وَبْرَة بن تَغْلب بن حُلْوان بن عمران بن الحاف بن قُضَاعة بن مالك بن عمرو بن مُرَّة بن مالك بن عمرو بن سَبَأ بن يَشْجُب بن يَعْرُب بن قَحْطان.\nهكذا نسبه ابن الكلبي وغيره وربما اختلفوا في بعض الأسماء وتقديم بعضها على بعض ويزاد شيء فيها.\nوأمه سعيدية بنت ثعلبة، من بني معن من طيء، خرجت به أُمُّه، تزور قومها فأغارت خيل لبني القين بن جسر في الجاهلية، فمرّوا على أبيات بني معن رهط أم زيد، فاحتملوا زيدًا، وهو يومئذ غلام يَفْعَة يقال: له ثماني سنين، فوَافَوْا به سوقَ عكاظ، فعُرِضَ للبيع فاشتراه حكيم بن حزام بن خويلد لعمته خديجة بنت خويلد بأربعمائة درهم. فلمَّا تزوجها النبي - ﷺ- وهبته له فقبضه.\nثم أن خبره اتّصل بأهله، فحضر أبوه حارثة وعمه كعب في فدية، فخيَّره النبيُّ - ﷺ- بين نفسه والمقام عنده، وبين أهله والرجوع إِليهم، فاختار النبي - ﷺ- على أهله لما رأى من برّه به وإِحسانه إِليه، فحينئذ خرج به النبي - ﷺ- إِلى الحجر، فقال: يا من حضر اشهدوا أن زيدًا ابني يرثني وأرثه، فصار يُدْعى زيد بن محمد. إِلى أن جاء الله بالإِسلام، ونزل: ﴿ادْعُوهُمْ لآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ الله﴾ فقيل له: زيد بن حارثة.\nوهو أول من أسلم من الذكور في قول، وكان النبي - ﷺ- أكبر منه بعشر سنين، وقيل: بعشرين سنة. زَوَّجَه رسول الله - ﷺ- مَولاتَه أُمَّ أيمن، فولدت له أسامة، ثم تزوّج زينب بنت جَحْش، وكان يُقَالُ له: حِبُّ ⦗٤٠٩⦘ رسول الله - ﷺ-. وشهد بدرًا وأُحُدًا والخندق والحُدَيْبِيَّة وخَيْبَر واستخلفه النبي - ﷺ- على المدينة حين خرج إِلى المُرَيْسِيع.\nوخرج أميرًا في سبع سرايا. ولم يسمّ الله ﷿ في القرآن أحد من الصحابة غيره في قوله: ﴿فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا..﴾ إِلا ما ورد في بعض التفاسير أن السجل اسم رجل كان يكتب للنبي - ﷺ-. وآخى النبي بينه وبين عمه حمزة.\nروى عنه ابنه أسامة وغيره، وقتل في غزوة مؤتة، وهو أمير الجيش في جمادى الأولى سنة ثمان، وهو ابن خمس وخمسين سنة أو نحوها.\nشَراحيل: بفتح الشين المعجمة، وكسر الحاء المهملة.\nوعُذْرَة: بضم العين المهملة، وسكون الذال المعجمة.\nورُفَيدة: بضم الراء، وفتح الفاء، وبالدال المهملة.\nووَبرة: بفتح الباء الموحدة.\nوتغلب: بتاء فوقها نقطتان، والغين المعجمة، والباء الموحدة.\nوحُلوان: بضم الحاء المهملة.\nوالحاف: بالحاء المهملة، وكسر الفاء.\nويشجب ويعرب: قد تكرر ضبطهما مرات.\nوالقين: بفتح القاف، وسكون الياء تحتها نقطتان، وبالنون.\nوجَسْر: بفتح الجيم، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٠٩) تهذيب التهذيب (٣/٤٠١)، تقريب التهذيب (١/٢٧٣)، خلاصة تهذيب الكمال (١/٣٥٠)، الكاشف (١/٣٧٧)، تاريخ البخاري الصغير (١/٨)، (١٨)، (١٩/٢٣)، الجرح والتعديل (٣/٥٥٩) أسد الغابة (٢/٢٨١)، تجريد أسماء الصحابة (١/١٩٨)، الإصابة (٣/ ٩٨)، الاستيعاب (٢/٢٥٤)، سير الأعلام (١/٢٢٠)، الوافي بالوفيات (١٥/٢٧)، البداية والنهاية (٤/٢٥٤)، الثقات (٣/١٤٣)، أسماء الصحابة الرواة (ت٣٤٥)، طبقات ابن سعد (١/٢٠٣)، (٢١١)، (٢١٢)، (٢٣٧)، (٢٨٤)، (٢٩٧)، (٢/١٩)، (٣٦)، (٦٣)، (٦٧)، (٨٦)، (٨٧)، (٨٨)، (٨٩)، (٩٠)، (١٢٢)، (١٢٩)، (٣/٨)، (٩)، (٢٢)، (٥٦)، (٨٧)، (٦٠٥)، (٤/٣٥)، (٤٠)، (٦١)، (٦٣) .","vol":"12","page":408},{"text":"<span data-type=\"title\" id=toc-3310>[٩١٠] زيد بن خارجة</span>\nهو زيد بن خارجة بن زيد بن أبي زُهَيْر بن مالك بن الحارث بن الخزرج الأنصاري. مدني، شهد بدرًا وبيعة الرضوان.\nتوفي في خلافة عثمان. وهو الذي تكلَّم بعد الموت، وذلك أنه غُشِيَ عليه قبل موته، وأُسْرِي بروحه، فَسُجّيَ عليه (١) بثوب، ثم راجعته نفسه، فتكلم بكلام حُفِظَ عنه: فقال: أَحمد أحمد في الكتاب الأول. صدق صدق أبو بكر الصديق الضعيف في نفسه القوي في أمر الكتاب الأول. صدق صدق عمر بن الخطاب القوي الأمين في الكتاب الأول. صدق صدق عثمان بن عفان على منهاجهم، مضت أربع سنين، وبقيت سنتان، أتت الفتن، وأكل الشديد الضعيف، وقامت الساعة، وسيأتيكم خبر بئر أريس، وماء بئر أريس (٢) .\nروى عنه النعمان بن بشير، وموسى بن طلحة وغيرهما.\n⦗٤١٠⦘\nخارجة: بالخاء المعجمة والجيم.\n_________\n(١) ليست في خ.\n(٢) في أريس في الموضع الثاني فقط.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١٠) التاريخ الكبير (٣/٣٨٣، ٣٨٤)، الجرح والتعديل (٣/٥٦٢)، الاستيعاب (٥٤٧٠)، أسد الغابة (٢/٢٨٤)، تهذيب الكمال (٤٥٢)، تهذيب التهذيب (٣/٤٠٩، ٤١٠)، الإصابة (١/٥٦٥) .","vol":"12","page":409},{"text":"<span data-type=\"title\" id=toc-3311>[٩١١] زيد بن خالد</span>\nهو أبو طلحة، وقيل: أبو عبد الرحمن، زيد بن خالد الجهني من جُهَيْنة بن زيد.\nنزل الكوفة.\nروى عنه عبيد الله بن عبد الله بن عتبة، وعطاء بن يسار.\nمات بالكوفة سنة ثمان وسبعين، ويقال: مات في آخر أيام معاوية، وهو ابن خمس وثمانين سنة، وقيل في وفاته غير ذلك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١١) تهذيب التهذيب (٣/٤١٠)، تقريب التهذيب (١/٢٧٤)، خلاصة تهذيب الكمال (١/٣٥٢)، تاريخ البخاري الكبير (٣/٣٨٤)، الجرح والتعديل (٣/٥٦٢)، أسد الغابة (٢/٢٨٤)، تجريد أسماء الصحابة ١٠/١٩٨)، الإصابة (٢/٦٠٣)، طبقات ابن سعد (٢/ ٣٧٦)، (٤/٣٤٤)، (٣٤٥)، (٥/ ٨٣)، (٢٥٠)، الوافي بالوفيات (١٥/٤١)، الثقات (٣/١٣٩)، أسماء الصحابة الرواة (ت٤٠) .","vol":"12","page":410},{"text":"<span data-type=\"title\" id=toc-3312>[٩١٢] زيد بن الخطاب</span>\nهو أبو عبد الرحمن، زيد بن الخطاب العدوي القرشي. أخو عمر بن الخطاب، وكان أسنَّ من عمر، وهو من المهاجرين الأوَّلين، وأسلم قبل عمر. قاله ابن عبد البر. وقتل يوم اليمامة في خلافة أبي بكر سنة اثنتي عشرة. وكان شهد بدرًا وما بعدها من المشاهد.\nروى عنه عبد الله بن عمر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١٢) خلاصة تهذيب الكمال (١/٣٥٢ تهذيب التهذيب (٣/٤١١)، تقريب التهذيب (١/٢٧٤)، الكاشف (١/٣٣٨)، تاريخ البخاري الكبير (٣/٣٧٩)، تاريخ البخاري الصغير (١/٣٤)، الجرح والتعديل (٣/٥٦٢)، أسد الغابة (٢/٢٨٥)، تجريد أسماء الصحابة الرواة (١/١٩٨)، الإصابة (٢/٦٠٤)، الحلية (١/٣٦٧)، سير الأعلام (١/٢٩٧)، البداية والنهاية (٥٦/٣٣٦)، طبقات ابن سعد (٣/٦٥)، (٦٧)، (٩٣)، (٣٧٦)، (٣٧٩)، (٤١٥)، (٤٥٧)، (٤/١٦٣)، (٥/٢٨٥)، (٧/٩١)، (٨/٣٤٥)، (٣٤٨)، الثقات (٣/١٣٦) .","vol":"12","page":410},{"text":"<span data-type=\"title\" id=toc-3313>[٩١٣] زيد الخيل</span>\nهو زيد بن مُهَلْهِل بن زيد بن مُنْهِب الطّائي. قدم على النبي - ﷺ- في وفد طيء سنة تسع، فأسلم وسماه رسول الله - ﷺ- زيد الخير. وقال له: «ما وصف لي أحد في الجاهلية فرأيته في الإِسلام إِلا رأيته دون الصفة غيرك» . كان شاعرًا مُحْسنًا خطيبًا لَسِنًا شجاعًا كريمًا.\nقيل: مات في منصرفه من عند النبي - ﷺ- محمومًا، فلمَّا وصل إِلى بلده مات، وقيل: بل مات في آخر خلافة عمر. له ذِكْر في حديث أبي سعيد الخُدْري في ذكر الخوارج (١) .\nمُهَلْهِل: بضم الميم، وفتح الهاء الأولى، وكسر الثانية.\nومُنْهِب: بضم الميم، وسكون النون، وكسر الهاء، وبالباء الموحدة.\n_________\n(١) انظر الحديث رقم (٧٥٥٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١٣) تاريخ خليفة (٥٣)، الجرح والتعديل (٥٧٦)، الاستيعاب (٥٥٩)، مختصر تاريخ دمشق لابن منظور (٩/١٦٨)، أسد الغابة (٢/٣٠١)، الإصابة (١/٥٧٢، ٥٧٣) .","vol":"12","page":410},{"text":"<span data-type=\"title\" id=toc-3314>[٩١٤] زيد بن الدَّثِنة</span>\nهو زيد بن الدَّثِنة بن معاوية بن عبيد بن عامر بن بَياضة البَياضي الأنصاري. شهد بدرًا وأُحُدًا، وأُسِرَ يوم غزوة الرَّجيع مع خُبَيْب بن عدي، فبيع بمكة من صفوان بن أُمَيَّة، فقتله وذلك في سنة ثلاث.\nالدَّثنة: بفتح الدال المهملة، وكسر الثاء المثلثة، وبالنون.\nوبَياضة: بفتح الباء الموحدة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\nوخُبَيْب: بضم الخاء ⦗٤١١⦘ المعجمة، وفتح الباء الموحدة الأولى، وسكون الياء تحتها نقطتان، وبعدها باء أخرى موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١٤) تاريخ خليفة (٧٥)، الجرح والتعديل (٣/٥٦٢، ٥٦٣)، الاستيعاب (٢/٥٥٣)، أسد الغابة (٢/٢٨٦، ٢٨٧)، الإصابة (١/٥٦٥، ٥٦٦) .","vol":"12","page":410},{"text":"<span data-type=\"title\" id=toc-3315>[٩١٥] زيد مولى رسول الله</span>\nهو أبو يسار زيد مولى رسول الله - ﷺ-. وليس زيد بن حارثة والد أسامة.\nروى عنه ابنه يسار حديثه في الاستغفار (١) .\nيسار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n(١) انظر الحديث رقم (٢٤٤٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١٥) تقريب التهذيب (٣/٤٣٠)، تقريب التهذيب (١/٢٧٨)، الكاشف (١/٣٤٢)، تاريخ البخاري الكبير (٣/٣٧٩)، الجرح والتعديل (٣/٥٧٦)، أسد الغابة (٢/٨٧)، تجريد أسماء الصحابة (١/١٩٩)، الاستيعاب (٢/٥٥٩)، البداية والنهاية (٥/٣١٥)، الثقات (٣/١٤٠) .","vol":"12","page":411},{"text":"<span data-type=\"title\" id=toc-3316>[٩١٦] زيد بن سهل</span>\nهو أبو طلحة، زيد بن سهل بن أَسود بن حَرَام بن عمرو بن زَيْد مَنَاة بن عدي بن عمرو بن مالك بن النَّجَّار الأنصاري النَّجاري. وهو مشهور بكنيته. شهد العقبة مع السبعين، ثم شهد بدرًا وما بعدها من المشاهد. وهو زوج أم أنس بن مالك، وكان من الرماة المذكورين.\nقال النبي - ﷺ-: «لَصَوتُ أبي طلحة في الجيش خير من فئة» (١)، وفي رواية: «خير من مائة رجل» . وكان يسرد الصومَ كثيرًا بعد النبي - ﷺ-، يقال: إنه سرد الصوم أربعين سنة، وفيه نظر.\nروى عنه ابن عباس، وأنس بن مالك، وزيد بن خالد.\nمات سنة إِحدى وثلاثين، وقيل: سنة اثنتين وثلاثين، وقيل: سنة أَربع وثلاثين، وهو ابن سبع وسبعين سنة، وقيل غير ذلك. وأهل البصرة يرون أنه ركب البحر فمات فدفن في جزيرة بعد سبعة أيام.\nحرام: ضد حلال.\n_________\n(١) قال الحافظ في \" الإصابة \" ٤ / ٥٦: أخرجه أحمد مرسلًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١٦) تهذيب التهذيب (٣/٤١٤)، تقريب التهذيب (١/٢٧٥)، الجرح والتعديل (٣/٥٦٤)، أسد الغابة (٢/٢٨٩)، تجريد أسماء الصحابة (١/١٩٩) الاصابة (٦٠٧)، طبقات ابن سعد (٣/٥٠٤)، (٥/٧٤)، الوافي بالوفيات (١٥/٣١)، الثقات (٣/١٣٧) .","vol":"12","page":411},{"text":"<span data-type=\"title\" id=toc-3317>[٩١٧] زيد بن أبي شيبة</span>\nهو أبو شهم، زيد بن أبي شَيْبَة، غلبت عليه كنيته، ويقال: إِنَّه لا يصحّ له اسم سوى كنيته. بايعه رسول الله - ﷺ- بيده.\nروى عنه قيس بن أبي حازم.\nشهم: بفتح الشين المعجمة، وسكون الهاء.\nوشيبة: بالشين المعجمة، وسكون الياء تحتها نقطتان، والباء الموحدة.\nوحازم: بالحاء المهملة، والزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١٧) الاستيعاب (٤/١٦٩٠)، أسد الغابة (٢/٢٩٠)، تهذيب الكمال (٣/١٦١٤)، تهذيب التهذيب (١٢/ ١٢٨)، الإصابة (٤/١٠٣، ١٠٤)، وفيه أنه (صاحب الجبيذة، تصغير جبيذة بجيم وموحدة ساكنة، ثم ذال معجمة لا يعرف اسمه ولانسبه، وقال البغوي: سكن الكوفة وذكر ابن السكن أن اسمه زيد أو يزيد اين أبي شيبه.","vol":"12","page":411},{"text":"<span data-type=\"title\" id=toc-3318>[٩١٨] زيد بن الصَّامِت</span>\nهو أبو عَيَّاش، زيد بن الصَّامت بن زيد بن خالد بن عامر بن زُرَيْق الأنصاري الزُّرَقي، وقيل: اسمه يزيد بن الصامت، وقيل: زيد بن النعمان، وقيل: عُبَيْد بن معاوية بن الصامت. ⦗٤١٢⦘\nروى عنه أنس بن مالك، وأبو صالح السمان، ومجاهد.\nمات بعد الأربعين، وقيل: بعد الخمسين.\nعَيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١٨) تهذيب التهذيب (٣/٤١٦)، تقريب التهذيب (١/٢٧٥)، تاريخ البخاري الكبير (٣/٣٨١)، الجرح والتعديل (٣/٥٦٥) .","vol":"12","page":411},{"text":"<span data-type=\"title\" id=toc-3319>[٩١٩] زيد بن صُوحان</span>\nهو أبو سلمان، وقيل: أبو عائشة، وقيل: أبو سليمان، زيد بن صُوحان بن حُجْر بن الهِجْرِس العبدي من عبد القيس. قال ابن عبد البر: أدرك النبي - ﷺ- ولم يره، وقالَ غيره: له صحبة. وقال علي بن أبي طالب: قال النبي - ﷺ-: «مَن سَرَّهُ أن ينظر إِلى رجل تسبقه بعضُ أعضائِهِ إِلى الجنةِ فلينظرْ إِلى زيد بن صُوحان» (١) . قطعت يده يوم القادسية، وقيل: يوم الجمل.\nروى عن عُمَر وعليّ.\nروى عنه شقيق بن سلمة.\nصُوحان: بضم الصاد المهملة، وبالحاء المهملة.\nوحُجْر: بضم الحاء، وسكون الجيم.\nوالهِجْرس: بكسر الهاء، وسكون الجيم، وكسر الراء، وبالسين المهملة.\n_________\n(١) قال ابن حجر في \" الإصابة \" ٤ / ٨٨: روى أبو يعلى، وابن مندة من طريق حسين بن رماحس عن عبد الرحمن بن مسعود العبدي قال: سمعت عليًا يقول: قال رسول الله ﷺ: ... الحديث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩١٩) تعجيل المنفعة (٣٤٧)، الجرح والتعديل (٣/٥٦٥)، الثقات (٤/٢٤٨)، تاريخ البخاري الكبير (٣/٣٩٧) .","vol":"12","page":412},{"text":"<span data-type=\"title\" id=toc-3320>[٩٢٠] زيد بن مِرْبَع</span>\nهو زيد بن مِرْبَع الأنصاري، من بني حارثة، وقيل: اسمه يزيد، وقيل: عبد الله، والأول أكثر.\nروى عنه يزيد بن شيبان. عداده في أهل الحجاز، حديثه في الوقوف بعرفة (١) .\nمِرْبَع: بكسر الميم، وسكون الراء، وفتح الباء الموحدة، وبالعين المهملة.\n_________\n(١) انظر الحديث رقم (١٥٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢٠) تهذيب التهذيب (٣/٤٢٥)، تقريب التهذيب (١/٢٧٧)، خلاصة تهذيب الكمال (١/٣٣٥)، الكاشف (١/٣٢٤)، تاريخ البخاري الكبير (٣/٣٨٠)، الجرح والتعديل (٣/٥٧١)، أسد الغابة (٢/ ٢٩٩)، تجريد أسماء الصحابة (١/٢٠١)، الإصابة (٢/٦٢٠)، الوافي بالوفيات (١٥/٢٦)، الثقات (٣/١٤٠) .","vol":"12","page":412},{"text":"<span data-type=\"title\" id=toc-3321>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-3322>[٩٢١] زَاذَان</span>\nهو أبو عمرو، وقيل: أبو عبد الله، زاذان الكندي مولاهم الكوفي. من مشاهير التابعين، ومن أصحاب علي بن أبي طالب.\nروى عن عليّ، وابن عمر، وابن مسعود. ⦗٤١٣⦘\nروى عنه هلال بن يَساف، وعثمان بن عمير.\nزاذان: بالذال المعجمة والنون.\nويساف: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢١) تهذيب الكمال (١/٤٢١)، تهذيب التهذيب (٣/٣٠٢)، تقريب التهذيب (١/٢٥٦)، خلاصة تهذيب الكمال (١/٣٥٧)، الكاشف (١/٣١٦)، تاريخ البخاري الكبير (٣/٤٣٧)، الجرح والتعديل (٣/٦١٤)، ميزان الاعتدال (٢/٦٣)، الحلية (٤/١٩٩)، الوافي بالوفيات (١٤/١٦٢)، البداية والنهاية (٩/٤٧)، طبقات ابن سعد (٦/١٢٤)، سير الأعلام (٤/٢٨٠)، الجمع بين رجال الصحيحين (٨/ ٤٧٨)، الثقات (٤/٢٦٥) .","vol":"12","page":412},{"text":"<span data-type=\"title\" id=toc-3323>[٩٢٢] زائدة بن قدامة</span>\nهو أبو الصلت، زائدة بن قدامة الثقفي، ويقال: البكري الكُوفي.\nسمع الأعمش، ومنصورًا، وخلقًا كثيرًا.\nروى عنه ابن المبارك، وحسين الجُعْفي، وكان ثقة، متقنًا، صاحب سنة، ورعًا، صدوقًا.\nمات سنة إِحدى وستين ومائة، بعد موت الثوري بأربعة أشهر أو ثلاثة.\nقُدامة: بضم القاف، وتخفيف الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢٢) تهذيب الكمال (١/٤٢١)، تهذيب التهذيب (٣/٣٠٦)، تقريب التهذيب (١/٢٥٦)، خلاصة تهذيب الكمال (١/٣٣٢)، الكاشف (١/٣١٧)، تاريخ البخاري الكبير (٣/٤٣٢)، الجرح والتعديل (٣/٢٧٧٧)، نسيم الرياض (٣/٤٤٣)، الوافي بالوفيات (١٤/١٦٩)،البداية والنهاية (١٠/١٣٤)، سير الأعلام (٧/٣٧٥) والحاشية، طبقات ابن سعد (٦/٢٦٣)، الثقات (٦/٣٣٩) .","vol":"12","page":413},{"text":"<span data-type=\"title\" id=toc-3324>[٩٢٣] الزبير بن عبد الرحمن</span>\nهو الزُّبَيْر بن عبد الرحمن بن الزَّبير بن زيد بن أمية بن زيد بن مالك الأنصاري الأوسي. تابعي.\nروى عنه مسور بن رفاعة القُرَظي.\nزُبَيْر الأول: بضم الزاي، وفتح الباء الموحدة.\nوالثاني: بفتح الزاي، وكسر الباء.\nوالقُرَظي: بضم القاف، وفتح الراء، وبالظاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢٣) تهذيب الكمال (١/٤٢٥)، تهذيب التهذيب (٣/٣١٦) تقريب التهذيب (١/٢٥٨)، خلاصة تهذيب الكمال (١/٣٣٤)، الذيل على الكاشف (رقم ٤٥٨)، تاريخ البخاري الكبير (٣/٤١١)، الجرح والتعديل (٣/٢٦٤٠)، ميزان الاعتدال (٢/٦٨)، لسان الميزان (٧/٢١٩)، الثقات (٤/٢٦٢) .","vol":"12","page":413},{"text":"<span data-type=\"title\" id=toc-3325>[٩٢٤] الزبير بن عدي</span>\nهو أبو عدي، الزُّبَيْر بن عدي الهَمْداني الكوفي. كان قاضي الرَّي. وهو تابعي.\nسمع أنس بن مالك.\nروى عنه الثوري، ومالك بن مِغْوَل.\nمات سنة إِحدى وثلاثين ومائة.\nالهَمْداني: بفتح الهاء، وسكون الميم وكسر النون والياء المشددة تحتها نقطتان.\nومِغْوَل: بكسر الميم، وسكون الغين المعجمة، وفتح الواو، واللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢٤) تهذيب الكمال (١/٤٢٥)، تهذيب التهذيب (٣/٥٩٠)، تقريب التهذيب (١/٢٥٨)، خلاصة تهذيب الكمال (١/٣٣٤)، الكاشف (١/٣١٩)، تاريخ البخاري الكبير (٣/٢٦٣٢)، ميزان الاعتدال (٢/٦٨)، لسان الميزان (٧/٢١٩)، الوافي بالوفيات (١٤/١٨٤)، سير الأعلام (٦/١٥٧)، الثقات (٤/٢٦٢) .","vol":"12","page":413},{"text":"<span data-type=\"title\" id=toc-3326>[٩٢٥] زر بن حبيش</span>\nهو أبو مريم، زِرُّ بن حُبَيْش بن حُبَاشة بن أوس، من بني أسد بن خُزَيْمة الغاضِري الأَسَدي الكوفي. جاهلي إِسلامي، عاش في الجاهلية ستين سنة، ⦗٤١٤⦘ وفي الإِسلام ستين سنة، وقيل غير ذلك. وهو من أكابر القراء والمشهورين من أصحاب عبد الله بن مسعود، وسمع عمر.\nوروى عنه خلق كثير من التابعين وغيرهم.\nزِرّ: بكسر الزاي، وتشديد الراء.\nوحُبَيْش: بضم الحاء المهملة، وفتح الباء الموحدة، وسكون الياء، وبالشين المعجمة.\nوحُباشة: بضم الحاء المهملة، وتخفيف الباء الموحدة، وبالشين المعجمة.\nوخُزيمة: بضم الخاء المعجمة، وفتح الزاي.\nوالغاضري: بالغين، والضاد المعجمتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢٥) تهذيب الكمال (١/٤٢٨)، تهذيب التهذيب (٣/٣٢١)، تقريب التهذيب (١/٢٥٩)، خلاصة تهذيب الكمال (١/٣٥٨)، الكاشف (١/٣٢١)، تاريخ البخاري الكبير (٣/٤٤٧)، تاريخ البخاري الصغير (١/١٥٤)، الجرح والتعديل (٣/٢٨١٧)، الوافي بالوفيات (١٤/١٩٠)، الحلية (٤/١٨١)، البداية والنهاية (٩/٦٦)، الاستيعاب (١/٢١٢)، الإصابة (١/٥٧٧)، سير الأعلام (٤/١٦٦)، الثقات (٤/٢٦٩) .","vol":"12","page":413},{"text":"<span data-type=\"title\" id=toc-3327>[٩٢٦] زرعة بن مسلم</span>\nهو زرعة بن مسلم بن جَرْهد الأسلمي الحجازي. هكذا ذكره الترمذي، وهو عند أبي داود زرعة بن عبد الرحمن بن جَرْهد، وهو أصح، لأن البخاري كذا ذكره في \" التاريخ \" [[وقال]]: قال ابن عيينة: زرعة بن مسلم بن جرهد ولا يصح (١) .\nروى عن جده، وعن أبيه عن جده.\nروى عنه أبو الزِّناد، وأبو النضر.\nجَرْهد: بفتح الجيم، وسكون الراء.\nوالزِّناد: بكسر الزاي، والنون.\nوالنَّضْر: بفتح النون، وسكون الضاد المعجمة.\n_________\n(١) \" التاريخ الكبير \" ١ / ٢ / ٤٤٠ رقم (١٤٦٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢٦) التاريخ الكيبر ٣٠/٤٤٠) وفيه (زرعة بن عبد الرحمن بن جرهد الأسلمي المدني) وفي الجرح والتعديل (٣/٦٠٦)، تهذيب الكمال (٤٢٩)، تهذيب التهذيب (٣/٣٢٦) .","vol":"12","page":414},{"text":"<span data-type=\"title\" id=toc-3328>[٩٢٧] زُفَر بن أوس</span>\nهو زُفَر بن أوس بن الحَدَثان النَّصْري تابعي.\nيروي عن أبي السَّنابِل بن بَعْكَك.\nروى عنه عبيد الله (١) بن عتبة بن مسعود.\nزُفَر: بضم الزاي، وفتح الفاء، وبالراء.\nوالحَدَثَان: بفتح الحاء، والدال المهملتين.\nوالنَّصْري: بفتح النون، وسكون الصاد المهملة.\nوالسَّنابل: بفتح السين المهملة، وبالنون، وكسر الباء الموحدة، واللام.\nوبَعْكَك: بفتح الباء الموحدة، وسكون العين المهملة، وبكافين الأولى مفتوحة.\n_________\n(١) في خ: عبد الله بن عتبة بن مسعود.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢٧) تهذيب الكمال (١/٤٢٩)، تهذيب التهذيب (٣/٣٢٧)، تقريب التهذيب (١/٢٦١)، خلاصة تهذيب الكمال (١/٣٣٦)، الكاشف (١/٣٢٢)، الجرح والتعديل (٧/٢٢٠)، ميزان الاعتدال (٢/٧١) .","vol":"12","page":414},{"text":"<span data-type=\"title\" id=toc-3329>[٩٢٨] زَهْدَم</span>\nهو أبو مسلم، زَهْدَم بن مُضَرِّب الجَرْمي، ويقال: الأزْدي البصري. من مشاهير التابعين وثقاتهم. ⦗٤١٥⦘\nسمع ابن عباس، وأبا موسى، وعمران بن حصين، وغيرهم.\nروى عنه قتادة وغيره.\nزَهْدَم: بفتح الزاي، وسكون الهاء، وفتح الدال المهملة.\nومُضَرِّب: بضم الميم، وفتح الضاد المعجمة، وكسر الراء المشددة، وبالباء الموحدة.\nوالجَرْمي: بالجيم المفتوحة، والراء الساكنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢٨) تهذيب الكمال (١/٤٣٣)، تهذيب التهذيب (٣/٣٤١)، تقريب التهذيب (١/٢٦٣)، خلاصة تهذيب الكمال (١/٣٥٩)، الكاشف (١/٣٢٥)، تاريخ البخاري الكبير (٣/٤٤٨)، الجرح والتعديل (٣/٢٧٩٤)، الثقات (٤/٢٦٩) .","vol":"12","page":414},{"text":"<span data-type=\"title\" id=toc-3330>[٩٢٩] زُهْرَة بن معبد</span>\nهو أبو عَقيل، زُهرة بن معبد بن عبد الله بن هشام القرشي المصري.\nسمع جده عبد الله بن هشام، وعبد الله بن عمرو بن العاص، وابن الزبير.\nروى عنه حَيْوَة، والليث، وجماعة. ومعظم حديثه عند أهل مصر.\nعَقيل: بفتح العين، وكسر القاف.\nوحَيْوَة: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الواو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٢٩) تهذيب الكمال (١/٤٣٤)، تهذيب التهذيب (٣/٣٤١)، تقريب التهذيب (١/٢٦٣)، خلاصة تهذيب الكمال (١/٣٣٩)، الكاشف (١/٣٢٦)، تاريخ البخاري الكبير (٣/٤٤٣)، الجرح والتعديل (٣/٢٧٨٦)، البداية والنهاية (١٠/٥٧)، الوافي بالوفيات (١٤/٢٢٥)، سير الأعلام (٦/١٤٧)، الثقات (٦/٣٤٤) .","vol":"12","page":415},{"text":"<span data-type=\"title\" id=toc-3331>[٩٣٠] زهير بن حرب</span>\nهو أَبو خَيْثَمَة، زهير بن حرب بن شَدّاد النّسائي. أحد الأئمة الحُفَّاظ الثقات الأثبات. سكن بغداد. وكان مولده سنة ستين ومائة. ومات في شعبان سنة أربع وثلاثين ومائتين.\nروى عن ابن عيينة، وهُشَيْم، وجرير بن عبد الحميد، ويحيى القَطَّان، وابن مهدي.\nروى عنه البخاري، ومسلم، وأبو زرعة، وأبو حاتم، وإِبراهيم الحربي.\nخيثمة: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nوهُشَيْم: بضم الهاء، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣٠) تهذيب الكمال (١/٤٣٤)، تهذيب التهذيب (٣/٣٤٢)، تقريب التهذيب (١/٢٦٤)، خلاصة تهذيب الكمال (١/٣٣٩)، الكاشف (١/٣٢٦)، تاريخ البخاري الكبير (٣/٤٢٩)، الجرح والتعديل (٣/٢٦٨٠)، ميزان الاعتدال (٢/٨٦)، الوافي بالوفيات (١٤/٢٢٧)، سير الأعلام (١١/٤٨٩)، تاريخ بغداد (٨/٤٨٢)، الثقات (٨/٢٥٦)، ديوان الإسلام (ت٨٥٠) .","vol":"12","page":415},{"text":"<span data-type=\"title\" id=toc-3332>[٩٣١] زهير بن عبد العزيز</span>\nهو زهير بن عبد العزيز بن رُفَيْع الأسدي. أبوه عبد العزيز تابعي. ولزهير ذِكْر في فضل مكة (١) .\nرُفَيْع: بضم الراء، وفتح الفاء، وسكون الياء.\n_________\n(١) انظر الحديث رقم (٦٨٨٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣١) حديث رقم (٦٨٨٩) .","vol":"12","page":415},{"text":"<span data-type=\"title\" id=toc-3333>[٩٣٢] زهير بن معاوية</span>\nهو أبو خَيْثَمة، زهير بن معاوية بن خديج بن الرُّحَيل الجُعْفي ⦗٤١٦⦘ الكوفي. سكن الجزيرة، وكان حافظًا ثقة ثبتًا، وكان أهل العراق يقولون: إِذا مات الثوري ففي زهير خَلَف، وكان يقدَّم في الحفظ على شعبة وأقرانه.\nسمع أبا إِسحاق الهمْداني، وأبا الزُّبير.\nروى عنه يحيى بن آدم، وأبو نُعَيْم، وابن المبارك، ويحيى بن يحيى.\nمات سنة ثلاث، وقيل: أربع وسبعين ومائة.\nخَيْثَمَة: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبثاء مثلثة.\nوخدَيج: بضم الخاء المهملة، وفتح الدال المهملة، وبالجيم.\nوالرُّحَيْل: بضم الراء، وفتح الحاء المهملة، وسكون الياء.\nوهذا زهير المذكور في كتاب الزكاة وكتاب الصلاة (١)، وهو زهير عن أبي إِسحاق.\n_________\n(١) انظر الحديث رقم (٢٦٦٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣٢) تهذيب الكمال (١/٤٣٦)، تهذيب التهذيب (٣/٣٥١)، تقريب التهذيب (١/٢٦٥)، خلاصة تهذيب الكمال (١/٣٤٠)، الكاشف (١/٣٢٧)، تاريخ البخاري الكبير (٣/٤٢٧)، الجرح والتعديل (٣/٢٦٧٤)، ميزان الاعتدال (٢/٨٦)، لسان الميزان (٧/٢٢١)، الثقات (٦/٣٣٧)، مجمع (٢/١٠٩)، الجمع بين رجال الصحيحين (٥٩٨)، طبقات ابن سعد (٧/٣٣٥)، الوافي بالوفيات (١٤/٢٢٦)، سير الأعلام (٨/١٨١) .","vol":"12","page":415},{"text":"<span data-type=\"title\" id=toc-3334>[٩٣٣] زيد بن جارية</span>\nهو زياد بن جارية التميمي الدمشقي. من تابعي الشّامِيين.\nيروي عن حبيب بن مسلمة.\nروى عنه نفر من الشاميِّين منهم مكحول، وقد سمّاه بعضهم زيدًا، والصواب زياد: بكسر الزاي، وتخفيف الياء.\nوجارية: بالجيم، والراء، والياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣٣) تهذيب الكمال (١/٤٣٨)، تهذيب التهذيب (٣/٣٥٦)، تقريب التهذيب (١/٢٦٦)، خلاصة تهذيب الكمال (١/٣٤٢)، الكاشف (١/٣٢٨)، تاريخ البخاري الكبير (٣/٣٤٨)، الجرح والتعديل (٣/٢٣٨٠)، ميزان الاعتدال (٢/٨٧)، لسان الميزان (٧/٢٢١)، البداية والنهاية (٩/١٦٦)، الوافي بالوفيات (١٥/١٣)، الثقات (٤/٢٥٢)، أسماء الصحابة الرواة (ت٦٥٢) .","vol":"12","page":416},{"text":"<span data-type=\"title\" id=toc-3335>[٩٣٤] زياد بن جُبَيْر</span>\nهو زياد بن جُبَيْر بن حَيَّة الثَّقَفي البصري. تابعي جليل.\nروى عن سعد بن أبي وقاص، وابن عمر، وعن أبيه.\nروى عنه يونس بن عُبَيْد، وابن عوف.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nوحَيَّة: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣٤) تهذيب الكمال (١/٤٣٨)، تهذيب التهذيب (٣/٣٥٧)، تقريب التهذيب (١/٢٦٦)، خلاصة تهذيب الكمال (١/٣٤٢)، الكاشف (١/٣٢٩)، تاريخ البخاري الكبير (٣/٣٤٧)، الجرح والتعديل (٣/٢٣٧٩) سير الاعلام (٤/٦٠٥)،. الثقات (٤/٢٥٣)، (٦/٣٢٨) .","vol":"12","page":416},{"text":"<span data-type=\"title\" id=toc-3336>[٩٣٥] زياد بن أبي الجَعْد</span>\nهو زياد بن أبي الجَعْد، واسم أبي الجَعْد رافع الأشجعي مولاهم الكوفي. وهو أخو سالم، وعبيد، وعبد الله.\nروى عن وَابِصة بن معبد، وعمرو بن الحارث بن المصطلق.\nروى عنه ابنه رافع، وهلال بن يَساف، وعبيد بن أبي الجعد.\nوابِصة: بكسر الباء الموحدة، وبالصاد المهملة.\nويَساف: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣٥) التاريخ الكبير (٣/٣٤٧) الجرح والتعديل (٣/٥٢٧)، تهذيب الكمال (٤٣٨)، تهذيب التهذيب (٣/٣٥٩ - ٣٦٠) .","vol":"12","page":416},{"text":"<span data-type=\"title\" id=toc-3337>[٩٣٦] زياد بن حُدَير</span>\nهو أبو المغيرة، وقيل: أبو عبد الرحمن، زياد بن حُدَيْر الأسدي الكوفي. تابعي.\nسمع عُمَر وعليًا.\nروى عنه الشَّعْبي، وحفص بن حميد، وإِبراهيم بن مُهَاجِر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣٦) تهذيب الكمال (١/٤٣٩)، تهذيب التهذيب، (٣/٣٦١)، تقريب التهذيب (١/٢٦٦)، خلاصة تهذيب الكمال (١/٣٤٢)، الكاشف: (١/٣٢٩)، تاريخ البخاري الكبير (٣/٣٤٨)، الجرح والتعديل (٣/٢٣٩٠)، الثقات (٤/٢٥١) .","vol":"12","page":417},{"text":"<span data-type=\"title\" id=toc-3338>[٩٣٧] زياد بن حُصَيْن</span>\nهو أبو جُهْمَة، زياد بن حُصَيْن بن قيس الرِّياحي اليَرْبوعي البصري، تابعي.\nروى عن ابن عباس، وأبي العالية، وعن أبيه.\nروى عنه الأعمش، ومُغيرة بن مِقْسَم، وفِطْر.\nجَهْمة: بفتح الجيم، وضمها وهما لغتان، وسكون الهاء.\nوحُصَيْن: بضم الحاء المهملة، وفتح الصاد المهملة.\nوالرِّياحي: بكسر الراء، وتخفيف الياء تحتها نقطتان، وبالحاء المهملة.\nومِقْسَم: بكسر الميم، وسكون القاف، وفتح السين المهملة.\nوفِطْر: بكسر الفاء، وسكون الطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣٧) تهذيب الكمال (١/٤٣٩)، تهذيب التهذيب (٣/٣٦٣)، تقريب التهذيب (٣/٣٦٣)، تقريب التهذيب (١/٢٦٧)، خلاصة تهذيب الكمال (١/٣٤٣)، الكاشف (١/٣٣٠)، تاريخ البخاري الكبير (٣/٣٤٩)، الجرح والتعديل (٣/٢٣٨٧)، الثقات (٦/٣١٩) .","vol":"12","page":417},{"text":"<span data-type=\"title\" id=toc-3339>[٩٣٨] زياد بن سعد</span>\nهو زياد بن سعد بن ضُمَيْرة الضَّمْيري، ويقال: السلمي، وقيل: زياد بن ضُمَيْرَة بن سعد. يعد في الحجازيِّين.\nروى عن عروة.\nروى عنه غُنْدَر.\nضُمَيْرة: بضم الضاد المعجمة، وفتح الميم.\nوغُنْدَر: بضم الغين المعجمة، وسكون النون، وفتح الدال المهملة، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣٨) تهذيب الكمال (١/٤٤١)، تهذيب التهذيب (٣/٣٦٩)، تقريب التهذيب (١/٢٦٨)، خلاصة تهذيب الكمال (١/٣٤٤)، الكاشف (١/٣٣١)، تاريخ البخاري الكبير (٣/٣٥٩)، الجرح والتعديل (٣/٢٤١٦)، ميزان الاعتدال (٢/٨٩، (٤/٢٥٥)، الثقات (٦/٣٢٥) .","vol":"12","page":417},{"text":"<span data-type=\"title\" id=toc-3340>[٩٣٩] زياد بن أبي سفيان</span>\nهو أبو المغيرة، زياد بن أبي سفيان. الذي ادّعاه معاويةُ أخًا لأبيه، فألحقه بنسبه، وهو الذي يقال له: زياد بن أبيه، ويقال له: زياد بن سُمَيَّة، وسُمَيَّة أمه، مولاة الحارث بن كلدة، وهي أم أخيه أبي بكرة نُفَيْع بن الحارث، وولد على فراش عُبَيْد مولى الحارث، والد أبي بكرة. وهو وأخوه أبو بكرة من الشّهود الذين شهدوا على المغيرة بن شعبة بالزِّنا عند عمر بن الخطاب، والقصة مشهورة.\nسمع زياد عمر، وكان من أصحاب علي بن أبي طالب، وأكثر الناس ألبًا على ⦗٤١٨⦘ معاوية في حياة علي، وبعد قتله. فلمَّا استلحقه معاوية، صار من أكثر الناس ألبًا على ولد علي، وأشدّ الناس له ولهم بغضًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٣٩) تاريخ خليفة (٢١٩)، وفيه أخبار منثورة في أكثر من مكان انظر فهرسة، طبقات خليفة (١٩١)، التاريخ الكبير (٣/٣٥٧)، الاستيعاب (٥٢٣)، أسد الغابة (٢/٢٧١. ٢٧٢)، تهذيب الأسماء واللغات (١/١٩٨)، مختصر تاريخ دمشق لابن منظور (٩/٧٢، ٩٠)، العبر (١/٥٨)، سير أعلام النبلاء (٣/٤٩٤، ٤٩٧)، الإصابة (١/٥٨٠)، الشذرات (١/٢٥٢)، وبدران (٥/٤٠٩) .","vol":"12","page":417},{"text":"<span data-type=\"title\" id=toc-3341>[٩٤٠] زياد بن صُبَيْح</span>\nهو زياد بن صبيح الحنفي المكي. من تابعي الحجازيّين، وليس هو بأخي عبد الله بن صُبَيْح.\nروى عن ابن عمر، وابن عباس.\nروى عنه سعيد بن زياد.\nصُبَيْح: بضم الصاد المهملة، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤٠) تهذيب الكمال (١/٤٤٢)، تهذيب التهذيب (٣/٧٣٤)، تقريب التهذيب (١/٢٦٨)، خلاصة تهذيب الكمال (١/١٤٤)، الكاشف (١/٣٣١)، تاريخ البخاري الكبير (٣/٣٥٨)، الجرح والتعديل (٣/٢٤١٤)، الثقات (٤/٢٥٥) .","vol":"12","page":418},{"text":"<span data-type=\"title\" id=toc-3342>[٩٤١] زياد بن عِلاقة</span>\nهو أبو مالك، زياد بن عِلاقة الثَّعْلبي الكُوفي، وهو ابن أخي قُطْبَةِ بن مالك. من تابعي الكوفيّين، ثقة صدوق.\nسمع أُسامة بن شَريك، والمُغِيرَة بن شُعْبة، وجريرًا، وعمه قُطْبَة.\nروى عنه الثَّوري، وشُعْبَة.\nعِلاقة: بكسر العين المهملة، وتخفيف اللام، وبالقاف.\nوالثَّعْلَبي: بالثاء المثلثة، والعين المهملة.\nوقُطْبَة: بضم القاف، وسكون الطاء المهملة، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤١) تهذيب الكمال (١/٤٤٤)، تهذيب التهذيب (٣/٣٨٠)، تقريب التهذيب (١/٢٦٩)، خلاصة تهذيب الكمال (١/٣٤٦)، الكاشف (١/٣٣٣)، تاريخ البخاري الكبير (٣/٣٦٤)، الجرح والتعديل (٣/٢٤٣٧)، طبقات ابن سعد (٦/٣٦)، (٣١٦)، الوافي بالوفيات (١٥/١٥)، سير أعلام النبلاء (٥/٢١٥) والحاشية، الثقات (٤/٢٥٨) .","vol":"12","page":418},{"text":"<span data-type=\"title\" id=toc-3343>[٩٤٢] زياد بن فيروز</span>\nهو أبو العَالية، زياد بن فيروز البَرَّاء البصري، مولى قريش، ويقال: اسمه كلثوم، ويقال: أُذَيْنَة، تابعي.\nسمع ابن عمر، وابن الزبير، وابن عباس.\nروى عنه: أيوب، وابن أبي عَرُوبَة. وإِنَّمَا قيل له: البَرَّاء، لأنّه كان يَبْري النَّبْلَ، وربما التبس حديثه بحديث أبي العالية الرِّياحي.\nالعالية: بالعين المهملة، وكسر اللام، وبالياء تحتها نقطتان.\nوالبَرَّاء: بفتح الباء الموحدة، وتشديد الراء، والمد.\nوأُذَيْنَة: بضم الهمزة، وفتح الذال المعجمة، وسكون الياء تحتها نقطتان، وبالنون.\nوعَرُوبة: بفتح العين المهملة، وضم الراء، وبالباء الموحدة.\nوالرِّياحي: بكسر الراء، وبالياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤٢) تهذيب (١٢/١٤٣) رقم (٦٨٥)، تقريب (٢/٤٤٣)، التبصرة والتذكرة (٣/١٥٥)، تهذيب الكمال (١٦١٩)، معرفة الثقات للعجلي (٢١٩٠)، تاريخ الثقات للعجلي (١٩٨٥)، المغني للهندي (٣٩٢)، التاريخ الكبير (٩/٨٩) .","vol":"12","page":418},{"text":"<span data-type=\"title\" id=toc-3344>[٩٤٣] زياد بن كُسَيْب</span>\nهو زياد بن كُسَيْب العدوي. يُعَدُّ في البصريين. تابِعيّ.\nيروي عن أبي بكرة الثقفي.\n⦗٤١٩⦘\nكُسَيْب: بضم الكاف، وفتح السين المهملة، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤٣) تهذيب الكمال (١/٤٤٤)، تهذيب التهذيب (٣/٣٨٢)، تقريب التهذيب (١/٢٦٩)، خلاصة تهذيب الكمال (١/٣٤٦)، الكاشف (١/٣٣٣)، تاريخ البخاري الكبير (٣/١٦٦)، الجرح والتعديل (٣/٢٤٥٠)، الثقات (٤/٢٥٩) .","vol":"12","page":418},{"text":"<span data-type=\"title\" id=toc-3345>[٩٤٤] زياد بن نافع</span>\nهو زياد بن نافع. الذي سمع كعبًا ولكعب صحبة.\nروى عنه بكر بن سَوَادة، بفتح السين المهملة، وتخفيف الواو، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤٤) تهذيب الكمال (١/٤٤٦)، تهذيب التهذيب (٣/٣٨٨)، تقريب التهذيب (١/٢٧٠)، خلاصة تهذيب الكمال (١/٣٤٧)، الكاشف (١/٣٣٤)، تاريخ البخاري الكبير (٣/٣٧٦)، الجرح والتعديل (٣/٢٤٦٩)، الثقات (٦/٣٣٠) .","vol":"12","page":419},{"text":"<span data-type=\"title\" id=toc-3346>[٩٤٥] زيد بن أَسْلَم</span>\nهو أبو أُسامة، زيد بن أَسْلَم، مولى عمر بن الخطاب. مدني من أكابر التابعين.\nسمع ابن عُمَر، وجماعة من الصحابة، وأباه.\nروى عنه الثوري، وأيوب السَّخْتَياني، ومالك، وابن عُيَيْنَة.\nمات سنة ست وثلاثين ومائة.\nالسَّخْتِياني: بالسين المهملة، والخاء المعجمة، والتاء فوقها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤٥) تهذيب الكمال (١/٤٤٨)، تهذيب التهذيب (٣/٣٩٥)، تقريب التهذيب (١/٢٧٢)، خلاصة تهذيب الكمال (١/٢٤٩)، الكاشف (١/١٣٦)، تاريخ البخاري الكبير (٣/٣٨٧)، تاريخ البخاري الصغير (١/١٣٧)، الجرح والتعديل (٣/٢٥٠٩)، ميزان الاعتدال (٢/٩٨)، الثقات (٦/٢٤٦) .","vol":"12","page":419},{"text":"<span data-type=\"title\" id=toc-3347>[٩٤٦] زيد بن أبي أُنَيْسة</span>\nهو أبو أسامة، زيد بن أبي أُنَيْسَة، ويقال: اسم أَبي أُنَيْسَة: زيد أيضًا، الغَنَوي، مولى لِغَنيّ بن أَعْصُر. كوفي الأصل، سكن الرُّهَا.\nمات سنة أربع وعشرين ومائة، وهو ابن ست وثلاثين سنة.\nروى عن عطاء.\nأُنَيْسَة: بضم الهمزة، وفتح النون، وسكون الياء، وبالسين المهملة.\nوالغَنَوي: بفتح الغين المعجمة، وفتح النون.\nوأَعْصُر: بفتح الهمزة، وسكون العين المهملة، وضم الصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤٦) تاريخ يحيى بن معين (٢/١٨٢)، طبقات خليفة (٣١٩)، التاريخ الكبير (٣/٣٨٨)، الجرح والتعديل (٣/٥٥٦) تهذيب الكمال (٤٤٨)، تذكرة الحفاظ (١/١٣٩)، سير أعلام النبلاء (٦/٨٨، ٨٩)، تهذيب التهذيب (٣/٣٩٧، ٣٩٨) .","vol":"12","page":419},{"text":"<span data-type=\"title\" id=toc-3348>[٩٤٧] زيد بن جُبَيْر</span>\nهو زيد بن جُبَيْر بن حَرْمل الجُشَمي، من بني جُشَم بن معاوية. تابعي، كوفي، كثير الحديث.\nروى عن ابن عمر.\nروى عنه الثَّوْري.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nوحَرْمل: بفتح الحاء المهملة، وسكون الراء، واللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤٧) تهذيب الكمال (١/٤٥٠)، تهذيب التهذيب (٣/٤٠٠)، تقريب التهذيب (١/٢٧٣)، خلاصة تهذيب الكمال (١/٣٥٠)، الكاشف (١/٣٣٧)، تاريخ البخاري الكبير (٣/٣٩٠)، الجرح والتعديل (٣/٢٥٢٧)، سير الأعلام (٥/٣٦٩)، الثقات (٤/٢٤٧) .","vol":"12","page":419},{"text":"<span data-type=\"title\" id=toc-3349>[٩٤٨] زيد بن الحُباب</span>\nهو أبو الحسن، زيد بن الحُبَاب بن الرَّيَّان التَّيْمي، من تَيْم الرِّبَاب العُكْلي الكوفي. كثير الحديث، رحل في طلبه إِلى مصر وخراسان، مع شدة فقره وصبره عليه.\nسمع الثوري، ومعاوية بن صالح، والحسين بن واقِد، وأبا هلال.\nروى عنه محمد بن العلاء.\nمات سنة ثلاث ومائتين.\nالحُباب: بضم الحاء المهملة، وتخفيف الباء الموحدة الأولى.\nوالرَّيَّان: بفتح الراء، وتشديد الياء تحتها نقطتان، وبالنون.\nوالرِّباب: بكسر الراء، وتخفيف الباء الموحدة الأولى.\nوواقِد: بكسر القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤٨) تهذيب الكمال (١/٤٥٠)، تهذيب التهذيب (٣/٤٠٢)، تقريب التهذيب (١/٢٧٣)، خلاصة تهذيب الكمال (١/٣٥٠)، الكاشف (١/٣٣٧)، تاريخ البخاري الكبير (٣/٣٩١)، تاريخ البخاري الصغير (٢/٢٩٨)، الجرح والتعديل (٣/٢٥٣٨)، ميزان الاعتدال (٢/١٠٠)، لسان الميزان (٧/٢٢٣)، الوافي بالوفيات (١٥/٤٤)، طبقات ابن سعد (٦/٤١٤)، (٧/٢٨٠)، الثقات (٦/٣١٤)، (٨/٢٥٠) .","vol":"12","page":420},{"text":"<span data-type=\"title\" id=toc-3350>[٩٤٩] زيد بن حُدَيْر</span>\nهو زيد بن حُدَيْر أخو زياد. وقد تقدَّم ذِكْره، تابعي.\nروى عن ابن مسعود.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٤٩) تهذيب الكمال (١/٤٥١)، تهذيب التهذيب (٣/٤٠٦)، تقريب التهذيب (١/٢٧٣)، خلاصة تهذيب الكمال (١/٣٥١)، الكاشف (١/٣٣٧٣٣)، تاريخ البخاري الكبير (٣/٣٩٢)، الجرح والتعديل (٣/٢٥٣٣)، ميزان الاعتدال (٢/١٠٢)، لسان الميزان (٧/٢٢٣)، الثقات (٦/٣١٤) .","vol":"12","page":420},{"text":"<span data-type=\"title\" id=toc-3351>[٩٥٠] زيد بن الحسن</span>\nهو زيد بن الحسن بن علي بن أبي طالب الهاشمي. تابعي، رأى ابن عباس. ومات بالبَطْحاء على ستَّة أميال من المدينة. قال عبد الله بن عمرو بن خداش: فرأيت الحسن بن الحسن، وإِبراهيم بن الحسن، ومحمد بن عبد الله بن عمرو، والقاسم بن عبد الله بن عمرو، وعمر بن علي، وسفيان بن عاصم يَتعاقبُون بين عمودي سريره.\nروى عنه ابنه حسن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥٠) تهذيب الكمال (١/٤٥١)، تهذيب التهذيب (٣/٤٠٦)، تقريب التهذيب (١/٢٧٤)، خلاصة تهذيب الكمال (١/٣٥١)، تاريخ البخاري الكبير (٣/٣٩٢)، الجرح والتعديل (٣/٣٥٣٢)، الوافي بالوفيات (١٥/٣٠)، سير الأعلام (٤/٤٨٧)، الحاشية طبقات ابن سعد (٥/١٧٢)، الثقات (٤/٢٤٥) .","vol":"12","page":420},{"text":"<span data-type=\"title\" id=toc-3352>[٩٥١] زيد بن طلحة</span>\nهو زيد بن طلحة بن رُكانَة: بضم الراء، وتخفيف الكاف، وبالنون.\nروى عنه سلمة بن صفوان الزُّرَقي. أخرج حديثه «المُوَطَّأ» في الحياء (١) .\n_________\n(١) انظر الحديث رقم (١٩٥٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥١) تعجيل المنفعة (٣٤٨)، تاريخ البخاري الكبير (٣/٣٩٨)، الجرح والتعديل (٣/٢٥٦٢)، الثقات (٤/٢٤٩) .","vol":"12","page":420},{"text":"<span data-type=\"title\" id=toc-3353>[٩٥٢] زيد بن علي</span>\nهو أبو القَمُوص، زيد بن علي العَبْدي البصري. تابعي.\nسمع طلحة بن عبيد الله، وغيره. ⦗٤٢١⦘\nروى عنه قتادة، وعوف بن أبي جَمِيلة.\nالقَمُوص: بفتح القاف، وضم الميم، وبالصاد المهملة.\nوجَمِيلة: بفتح الجيم، وكسر الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥٢) تهذيب الكمال (١/٣٥٤)، (٤٥٦)، تهذيب التهذيب (٣/٤٢٠)، تقريب التهذيب (١/٢٧٦)، خلاصة تهذيب الكمال (١/٣٥٤)، الكاشف (١/٣٤١)، الجرح والتعديل (٣/٢٥٧٧)، الثقات (٤/٢٥٩) .","vol":"12","page":420},{"text":"<span data-type=\"title\" id=toc-3354>[٩٥٣] زيد العَمّي</span>\nهو أبو الحَواري، زيد بن الحَواري المعروف بالعَمِّي، بصري قاضي هراة. تابعي.\nروى عن أنس، ومعاوية بن قُرَّة.\nروى عنه ابناه عبد الرحمن، وعبد الرحيم، وهُشَيْم، وشُعْبَة، والأَعْمَش. وإِنَّمَا سُمِّي العَمِّي بفتح العين المهملة، وتشديد الميم، وكسرها؛ لأنه كان كلَّما سُئِلَ عن شيء قال: حتى أسألَ عَمِّي.\nالحَواري: بفتح الحاء المهملة، وكسر الراء، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥٣) تهذيب الكمال (١/٤٥٢)، تهذيب التهذيب (٣/٤٠٧)، تقريب التهذيب (١/٢٧٤)، خلاصة تهذيب الكمال (١/٣٥١)، الكاشف (١/٣٣٨)، تاريخ البخاري الكبير (٣/٣٩٢)، الجرح والتعديل (٣/٢٥٣٥)، ميزان الاعتدال (٢/١٠٢)، لسان الميزان (٧/٢٢٣) .","vol":"12","page":421},{"text":"<span data-type=\"title\" id=toc-3355>[٩٥٤] زيد بن عَيَّاش</span>\nهو أبو عيَّاش، زيد بن عيَّاش المخزومي، ويقال: الزُّرَقي المديني. عزيز الحديث.\nسمع سعدَ بن أبي وقاص.\nروى عنه عبد الله بن زيد، وعمران بن أنس.\nعَيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥٤) تهذيب الكمال (١/٣٥٤)، (٤٥٦)، تهذيب التهذيب (٣/٤٢٣)، تقريب التهذيب (١/٢٧٦)، خلاصة تهذيب الكمال (١/٣٥٤)، الكاشف (١/٣٤١)، ميزان الاعتدال (٢/١٠٥)، لسان الميزان (٧/٢٢٤) .","vol":"12","page":421},{"text":"<span data-type=\"title\" id=toc-3356>[٩٥٥] زيد بن وَهْب</span>\nهو أبو سليمان، زيد بن وَهْب الهمداني ثم الجهني. أدرك الجاهلية والإِسلام، ورحل إِلى النبي - ﷺ-، وقُبِض وهو في الطريق.\nوسمع عمر بن الخطاب ومَنْ بَعْدَه.\nروى عنه منصور، والأعمش، وغيرهما.\nقال ابن مندة: أسلم في حياة النبي - ﷺ- ولم يَرَهُ. عداده في الكوفيِّين.\nمات في ولاية الحجَّاج بعد وقعة الجماجم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥٥) تهذيب الكمال (١/٤٥٧)، تهذيب التهذيب (٣/٤٢٧)، تقريب التهذيب (١/٢٧٧)، خلاصة تهذيب الكمال (١/٣٥٥)، الكاشف (١/٣٤٢)، تاريخ البخاري الكبير (٣/٤٠٧)، الجرح والتعديل (٣/٢٦٠٠)، ميزان الاعتدال (٢/١٠٧)، لسان الميزان (٧/٢٢٤)، أسد الغابة (٢/٢٠١)، تجريد أسماء الصحابة (١/٢٠٢)، الإصابة (٢/٦٤٩)، طبقات ابن سعد (٦/١٠٢)، الوافي بالوفيات (١٥/٤١)، الثقات (٤/٢٥٠) .","vol":"12","page":421},{"text":"<span data-type=\"title\" id=toc-3357>[٩٥٦] زيد بن عمرو بن نُفَيل</span>\nهو زيد بن عمرو بن نُفَيل، والد سعيد بن زيد من العشرة. جاهلي، أدرك زمن النبي - ﷺ- قبل البعث، ورآه، واجتمع به، وحادثه. وله ذِكْر في الفضائل (١) . وكان قد فارق الجاهلية، وترك عبادة الأوثان.\nولما لم يرد له ذِكْر في هذا الحرف نظير أوردناه في آخر هذا الفرع.\n_________\n(١) انظر الحديث رقم (٦٨٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥٦) تهذيب التهذيب (٣/٤٢١)، أسد الغابة (٢/٢٩٥)، تجريد أسماء الصحابة (١/٢٠٠)، الإصابة (٢/٦١٣)، طبقات ابن سعد (١/١٦١)، (١٦٢) ج٤ (٤/٣٨٤)، الوافي بالوفيات (١٥/٣٨) .","vol":"12","page":422},{"text":"<span data-type=\"title\" id=toc-3358>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-3359>[٩٥٧] زَبْراء</span>\nهي زَبْراء: بفتح الزاي، وسكون الباء الموحدة، وبالراء، والمد. أَمَة لبني عدي.\nروى عنها عروة بن الزبير.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥٧) تعجيل المنفعة (١٦٤٣) .","vol":"12","page":422},{"text":"<span data-type=\"title\" id=toc-3360>[٩٥٨] زينب بنت جحش</span>\nهي أم المؤمنين، زينب بنت جَحْش، زوج النبي - ﷺ-. تقدَّم ذِكْرها في جملة أزواجه في الباب الأول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥٨) تهذيب (١٢/٤٢٠ رقم٢٨٠١)، تقريب (٢/٦٠٠)، تاريخ البخاري الصغير (١/٤٩)، الخلاصة (٣/٩٨٢)، الثقات (٣/١٤٤)، أسد الغابة (٧/١٢٥)، أعلام النساء (٢/٥٩)، الدر المنثور (٢٢٩)، الاستيعاب (٤/١٨٤٩)، الإصابة (٧/٦٦٧)، تجريد أسماء الصحابة (٢/٢٧١)، الكاشف (٣/٤٧١) تهذيب الكمال (٣/١٦٨٤)، حلية الأولياء (٢/٥١)، أسماء الصحابة الرواة (ت١٧٥) .","vol":"12","page":422},{"text":"<span data-type=\"title\" id=toc-3361>[٩٥٩] زينب بنت حُمَيْد</span>\nهي زينب بنت حُمَيْد، أمّ عبد الله بن هشام، قال: «ذَهَبَتْ به أُمُّه زينب بنت حميد إِلى رسول الله - ﷺ- لتبايعه» . وقال ابن مندة: زينب بنت حُمَيْد جدة عبد الله بن هشام. ثم قال في متن الحديث: «ذهبت به أُمُّه» . ووجه الجمع بين القولين أنه يكون قد أراد بقوله: أمه جدته، فإنَّ الجدَّة أم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٥٩) الاستيعاب (١٨٥٢)، الإصابة (٤/٣١٥) .","vol":"12","page":422},{"text":"<span data-type=\"title\" id=toc-3362>[٩٦٠] زينب بنت أبي سلمة</span>\nهي زينب بنت أبي سلمة، واسمه عبد الله بن عبد الأسد المخزومي، وهي بنت أم سلمة زوج النبي - ﷺ-، كان اسمها بَرَّة، فَغَيَّره النبي - ﷺ- وسمّاها زينب، وهي ربيبته ولدت بأرض الحبشة.\nروى عنها علي بن الحسين، وأبو سلمة بن عبد الرحمن، وعروة بن الزبير. وقد جاء في بعض الروايات أن اسمها درة، والأول أكثر. وكانت تحت عبد الله بن زَمْعَة بن الأسود، وولدت له، وكانت من أفقه نساء زمانها.\nماتت بعد وقعة الحرَّة، وكان قُتل لها في الحرَّة ابنان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦٠) الاستيعاب (١٨٥٤)، أسد الغابة (٥/٤٦٨) تهذيب الكمال (٦٨٤)، سير أعلام النبلاء (٣/٢٠٠، ٢٠١)، تهذيب التهذيب (١٢/٤٢١)، والإصابة (٤/٣١٧) .","vol":"12","page":422},{"text":"[]<span data-type=\"title\" id=toc-3363> زينب بنت عامر</span>\nهي أم رومان، أم عائشة، زوج النبي - ﷺ-. وقد تقدم ذِكْرها في الكُنَى من حرف الراء.","vol":"12","page":422},{"text":"<span data-type=\"title\" id=toc-3364>[٩٦١] زينب بنت عبد الله</span>\nهي زينب بنت عبد الله بن معاوية بن عَتَّاب بن الأسعد الثَّقَفِيَّة، امرأة عبد الله بن مسعود، وهي ابنة أبي معاوية الثقفي. ⦗٤٢٣⦘\nروى عنها زوجها، وأبو سعيد الخُدْري، وأبو هريرة، وعائشة.\nعَتَّاب: بفتح العين المهملة، وتشديد التاء فوقها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦١) طبقات خليفة (٣٣٧)، الاستيعاب (١٨٥٦)، الإصابة (٤/٣١٨) .","vol":"12","page":422},{"text":"<span data-type=\"title\" id=toc-3365>[٩٦٢] زينب بنت كعب</span>\nهي زينب بنت كَعْب بن عُجْرَة الأنصارية، من بني سالم بن عوف. تابعية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦٢) تهذيب (١٢/٤٢٢رقم٢٨٠٣)، تقريب (٢/٦٠٠)، ثقات (٤/٢٧١)، الإكمال بالمشكاة (٣٠٩)، الميزان (٢/١٠٨)، إسعاف المبطأ (٢٢٥)، تراجم الأحبار (١/٤٧٦) تهذيب الكمال (٣/١٦٨٤)، الخلاصة (٣/٣٨٢)، الكاشف (٣/٤٧١)، تفسير الطبري (٥/٥٠٩٠) أعلام النساء (٢/١٠٤) .","vol":"12","page":423},{"text":"<span data-type=\"title\" id=toc-3366>الفصل الثاني: في الكنى</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3367>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3368>[٩٦٣] أبو زهير بن أَسِيد</span>\nهو أبو زهير بن أَسِيد بن جَعْونة بن الحارث. وفد على النبي - ﷺ- مع قيس بن عاصم.\nروى عنه عايذ بن ربيعة، وعداده في أعراب البصرة.\nأَسِيد: بفتح الهمزة، وكسر السين.\nوجَعْونة: بفتح الجيم، وسكون العين المهملة، وبالنون.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦٣) الاستيعاب (٤/١٦٦٢)، الإصابة (٣/٢٣٣)، أثناء ترجمة (قرة بن دعموص) .","vol":"12","page":423},{"text":"<span data-type=\"title\" id=toc-3369>[٩٦٤] أبو زهير النميري</span>\nهو أبو زهير النميري. عداده في أهل الشام.\nروى عنه أبو مُصَبِّح المُقْرئ، وشريح بن عبيد الحضرمي حديثه في الدعاء (١) .\nمُصَبِّح: بضم الميم، وفتح الصاد المهملة، وتشديد الباء الموحدة المكسورة.\nوالمُقْرئ: بضم الميم، وسكون القاف، وفتح الراء، وبعدها همزة مكسورة.\nوشُرَيح: بالشين المعجمة، والحاء المهملة.\nوقد اختلف كلام ابن عبد البر في هذين الاسمين، وخالف غيره فيهما، فتركت قوله.\n_________\n(١) انظر الحديث رقم (٢١٢٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦٤) التاريخ الكبير (٩/٣٢)، الجرح والتعديل (٩/٣٧٤)، الاستيعاب (٤/١٦٦٢)، تهذيب الكمال (١٥٧٥)، (أبو الأزهر)، الإصابة (٤/٦) «أبو الأزهر» .","vol":"12","page":423},{"text":"<span data-type=\"title\" id=toc-3370>[٩٦٥] أبو زيد بن أخطب</span>\nهو أبو زيد، عمرو بن أَخْطَب الأنصاري، يَرِد ذِكْره في حرف العين.\n⦗٤٢٤⦘\nأخطب: بفتح الهمزة، وسكون الخاء المعجمة، وفتح الطاء المهملة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦٥) تهذيب الكمال (٢/١٠٢٦)، تهذيب التهذيب (٨/٤) (٤)، تقريب التهذيب (٢/٦٥)، خلاصة تهذيب الكمال (٢/٢٨٠)، الكاشف (٣٢٣)، تاريخ البخاري الكبير (٦/٣٠٩)، الجرح والتعديل (٦/٢٢٠)، الثقات (٣/٢٧٥)، الرياض المستطابة (٢٣٧)، أسد الغابة (٤/١٩٠)، الاستيعاب (٣/ ١١٦٢)، الإصابة (٤/٥٩٩)، تجريد أسماء الصحابة (١/٣٩٩)، سير الأعلام (٣/١٧٣)، تراجم الأحبار (٢/٥٧٨)، المعرفة والتاريخ (١/٣٣١) .","vol":"12","page":423},{"text":"<span data-type=\"title\" id=toc-3371>[٩٦٦] أبو زيد الأنصاري</span>\nهو أبو زيد الأنصاري الذي جمع القرآن حفظًا على عهد رسول الله - ﷺ-، وقد اختلف في اسمه. وقد ذكرناه في سعد (١) بن عمير من حرف السين.\n_________\n(١) في م: باب سعد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦٦) مغازي الواقدي (١٦٤)، طبقات خليفة (٩٢، ١٤٠)، الجرح والتعديل (٧/٩٨)، الاستيعاب (٣/١٢٣٩)، أسد الغابة (٤/٤٢٧)، غاية النهاية (٢/٢٧، ٢٨)، الإصابة (٣/٢٥٠)، وهُو فيِ جميع هذه المصادر (قيس بن السكن بن قيس) .","vol":"12","page":424},{"text":"<span data-type=\"title\" id=toc-3372>[٩٦٧] أم زفر</span>\nهي أم زُفَر التي كانت تُصْرَع، وكانت امرأة سوداء طويلة. لها ذِكْر في كتاب الصبر (١) وفي إِسناد حديثها إِرسال.\nزُفَر: بضم الزاي، وفتح الفاء، والراء.\n_________\n(١) انظر الحديث رقم (٤٦٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦٧) تهذيب (١٢/٤٦٩رقم (٢٩٤٧)، التقريب (٢/٦٢١) .","vol":"12","page":424},{"text":"<span data-type=\"title\" id=toc-3373>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-3374>[٩٦٨] أبو الزاهرية</span>\nهو أبو الزاهرية حُدَيْر بن كُرَيب.\nحدير: بضم الحاء المهملة، وفتح الدال المهملة، وبالراء.\nوكريب: بضم الكاف، وفتح الراء، وسكون الياء، وبعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦٨) تهذيب الكمال (١/٢٣٨)، تهذيب التهذيب (٢/٢١٨)، تقريب التهذيب (١/١٥٦)، خلاصة تهذيب الكمال (١/٢٦٨)، الكاشف (١/٢١٠)، تاريخ البخاري الكبير (٣/٩٨)، تاريخ البخاري الصغير (١/٢١١)، الجرح والتعديل (٣/١٣١٣)، الحلية (٦/١٠٠)، رجال الصحيحين (٤٥٩)، الطبقات الكُبرى (٧/٤٥٠)، سير الأعلام (٥/١٩٣)، الثقات (٤/١٨٣) .","vol":"12","page":424},{"text":"<span data-type=\"title\" id=toc-3375>[٩٦٩] أبو الزُّبير</span>\nهو أبو الزبير، محمد بن مسلم المكي. تابعي.\nروى عن جابر بن عبد الله كثيرًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٦٩) طبقات خليفة (٢٨١)، التاريخ الكبير (١/٢٢١)، الجرح والتعديل (٨/٧٤) تهذيب الكمال (١٢٦٦)، ميزان الاعتدال (٤/٣٧)، تذكرة الحفاظ (١/١٢٦)، سير أعلام النبلاء (٥/٣٨٠، ٣٨٦)، تهذيب التهذيب (٩/٤٤٠) .","vol":"12","page":424},{"text":"<span data-type=\"title\" id=toc-3376>[٩٧٠] أبو زرعة</span>\nهو أبو زُرْعة، كنية رجلين (١): أحدهما: هرم بن جرير البجلي تابعي. والثاني: عبيد الله بن عبد الكريم الرازي.\n_________\n(١) بل ثلاثة، وثالثهم أبو زرعة الدمشقي عبد الرحمن بن عمرو النصري له كتاب \" التاريخ \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧٠) تهذيب الكمال (٢/١١/٨)، تهذيب التهذيب (٧/٣٠)، (٦٢)، تقريب التهذيب (١/٥٣٦)، خلاصة تهذيب الكمال (٢/١٩٥)، الكاشف (٢/٢٣٠)، الجرح والتعديل (١/٣٢٨)، (٥/١٥٤٣)، سير الأعلام (١٣/١٦٥) والحاشية، تهذيب (١٢/٩٩رقم٤٥٢)، تقريب (٢/٤٢٤)،سير الأعلام (٥/٨) والحاشية، تهذيب الكمال (١٦٠٦)، الجرح والتعديل (٩/٣٧٤)، المغني للهندي (٢٨٩)، التاريخ الكبير (٩/٩٠)، طبقات ابن سعد (بيروت) (٦/١١٥)، الكنى والأسماء (١/١٨٣) .","vol":"12","page":424},{"text":"<span data-type=\"title\" id=toc-3377>[٩٧١] أبو زُمَيْل</span>\nهو أبو زُمَيْل، سِماك بن الوليد.\nزُمَيْل: بضم الزاي، وفتح الميم، وسكون الياء، وباللام.\nوسِماك: بكسر السين المهملة، وتخفيف الميم، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧١) تهذيب التهذيب (١/٣٣٢)، تاريخ البخاري الكبير (٤/١٧٣)، الجرح والتعديل (٤/ص٢٨٠)، الثقات (٤/٣٤٠) .","vol":"12","page":424},{"text":"<span data-type=\"title\" id=toc-3378>[٩٧٢] أبو زياد</span>\nهو أبو زياد: خيار بن سلمة تابعي.\nخِيار: بكسر الخاء المعجمة، وتخفيف الياء تحتها نقطتان. وزياد من الزيادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧٢) تهذيب الكمال (١/٣٨٢)، تهذيب التهذيب (٣/١٧٨)، تقريب التهذيب (١/٢٣٠)، خلاصة تهذيب الكمال (١/٢٩٧)، الكاشف (١/٢٨٦)، تاريخ البخاري الكبير (٣/٢١٦)، الجرح والتعديل (٣/١٨٠٩)، ميزان الاعتدال (١/٦٦٩)، لسان الميزان (٧/٢١١)، طبقات ابن سعد (٦/٣٧٦)، الثقات (٤/٢١٤) .","vol":"12","page":424},{"text":"<span data-type=\"title\" id=toc-3379>[٩٧٣] أبو زيد </span>الدبوسي\nهو أبو زيد، عُبَيْد الله بن عمر بن عبسي الدَّبُوسي. إِمام كبير من القائلين بمذهب أبي حنيفة. له الكتب الحسنة، والفضائل الكثيرة (١) .\n_________\n(١) منها \" تأسيس النظر \" في علم الخلاف و\" تقويم الأدلة \" في أصول الفقه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧٣) الأنساب (٢٢١/ب٢٢٢،أ)، اللباب.","vol":"12","page":425},{"text":"<span data-type=\"title\" id=toc-3380>الفصل الثالث: في الأبناء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3381>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3382>[٩٧٤] ابن الزُّبير</span>\nهو عبد الله بن الزُّبَيْر بن العَوَّام الأَسَدي القُرَشي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧٤) تهذيب الكمال (٢/٦٢٨)، تهذيب التهذيب (٥/٢١٣)، (٣٧١)، تقريب التهذيب (١/٤١٥)، (٣٠٤)، خلاصة تهذيب الكمال (٢/٥٦)، الكاشف (٢/٨٦)، تاريخ البخاري الكبير (٣/٦)، تاريخ البخاري الصغير (١/١٥٩)، (١٦٤)، الجرح والتعديل (٥/٥٦)، أسد الغابة (٣/٢٤٢)، الحلية (١/٣٢٩) (٣٣٧)، البداية والنهاية (٨/٢٣٨)، تجريد أسماء الصحابة (١/٣١١)، الإصابة (٤/٨٩)، الاستيعاب (٣/٩٠٥)، طبقات ابن سعد (٩/١١٧)، الوافي بالوفيات (١٧/١٧٢) .","vol":"12","page":425},{"text":"<span data-type=\"title\" id=toc-3383>[٩٧٥] بنو الزرقاء</span>\nالزرقاء بنت موهب، وهي جدَّةُ مروان بن الحكم. كانت من بغايا الجاهلية، ذوات الرّايات الدالة على بيوت الزواني. وبنوها الحكم ومروان ابنه وأولاده.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧٥) انظر جمهرة الأنساب /٨٧.","vol":"12","page":425},{"text":"<span data-type=\"title\" id=toc-3384>[٩٧٦] بنو زُرَيق</span>\nبنو زُرَيْق: بتقديم الزاي المضمومة، على الراء المفتوحة، وبالقاف، بطن من الأنصار، وهم أولاد عامر بن زريق بن عبد حارثة بن مالك بن الخزرج، والنسب إِليهم زُرَقي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧٦) نسب معن واليمن الكبير (١/٤٢١، ٤٢٤)، مختلف القبائل ومؤتلفها لابن حبيب (٣٥٦)، الاشتقاق (٤٦١)، جمهرة أنساب العرب (٣٥٦، ٣٥٧) .","vol":"12","page":425},{"text":"<span data-type=\"title\" id=toc-3385>[٩٧٧] ابن زُغْب</span>\nهو عبد الله بن زُغْب الإِيادي.\nزُغْب: بضم الزاي، وسكون الغين المعجمة، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧٧) تهذيب الكمال (٢/٦٨٣)، تهذيب التهذيب (٥/٢١٧) (٣٧٥)، تقريب التهذيب (١/٤١٦) (٣٠٨)، خلاصة تهذيب الكمال (٢/٥٧)، الكاشف (٢/٨٧)،ميزان الاعتدال (٢/٤٢٣)، لسان الميزان (٧/٢٦٢)، أسد الغابة (٣/٢٤٥)، تجريد أسماء الصحابة (١/٣١١)، الإصابة (٤/٩٥)، الاستيعاب (٣/٩١٠)، نفعة الصديان (ت١٠٦) .","vol":"12","page":425},{"text":"<span data-type=\"title\" id=toc-3386>[٩٧٨] ابن وليدة زمعة</span>\nابن وليدة زَمْعَة بفتح الزاي وسكون الميم. له ذِكْر في إِلحاق الولد من كتاب اللِّعان (١)، وهو الذي تخاصم فيه عبد بن زَمْعَة، وسعد بن أبي وقّاص، اسمه عبد الرحمن.\n_________\n(١) انظر الحديث رقم (٨٣٩١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧٨) انظر الحديث رقم (٨٣٩١) .","vol":"12","page":425},{"text":"<span data-type=\"title\" id=toc-3387>[٩٧٩] ابن زُنَيْم</span>\nهو أنس بن أبي أُناس ابن زنيم.\nأُناس: بضم الهمزة، وبالنون.\nوزُنَيم: بضم الزاي، وفتح النون، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٧٩) جمهرة الكلبي (١٥١)، المؤتلف والمختلف للآمدي (٧٠)، جمهرة أنساب العرب لابن حزم (١٨٤، ١٨٥) .","vol":"12","page":425},{"text":"<span data-type=\"title\" id=toc-3388>[٩٨٠] بنو زِنْية</span>\nبنو زِنْية: بكسر الزاي، وسكون النون. لهم ذِكْر في كتاب الأسماء من حرف الهمزة. سمَّاهم النبي - ﷺ- بني رِشدة (١) .\n_________\n(١) انظر الحديث رقم (١٦٥) ١ / ٣٧٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨٠) راجع الحديث رقم (١٦٥) .","vol":"12","page":425},{"text":"<span data-type=\"title\" id=toc-3389>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-3390>[٩٨١] ابن أبي زكريا</span>\nهو أبو مروان، يحيى بن أبي زكريا الغساني.\nروى عن التابعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨١) تهذيب الكمال (٣/١٤٩٧)، تهذيب التهذيب (١١/٢١١)، (٣٥١)، تقريب التهذيب (٢/٣٤٧)، خلاصة تهذيب الكمال (٣/١٤٨)، الكاشف (٣/٢٥٥)، تاريخ البخاري الكبير (٨/٢٧٤)، الجرح والتعديل (٩/٦١٤)، (٨٢٢)، ميزان الاعتدال (٤/٣٧٦)، لسان الميزان (٧/٤٣١)، مقدمة الفتح (٤٥١)، رجال الصحيحين (٢٢٠٩) المغني (١٩٦٦)، (٧٠٦٥)، المجردحين (٣/١٢٦)، ديون الضعفاء (٤٦٢٨) .","vol":"12","page":426},{"text":"<span data-type=\"title\" id=toc-3391>[٩٨٢] ابن أبي الزِّناد</span>\nهو محمد بن عبد الرحمن بن أبي الزناد: بالزاي والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨٢) يأتي في حرف الميم.","vol":"12","page":426},{"text":"<span data-type=\"title\" id=toc-3392>[٩٨٣] بنت زيد بن ثابت</span>\nبنت زيد بن ثابت الأنصاري. لها ذِكْر في الاستحاضة (١) ولم يذكر لها اسم.\n_________\n(١) انظر الحديث رقم (٥٤٣١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨٣) تهذيب الكمال (١٧٠٧)، تهذيب التهذيب (١٢/٤٨٥) .","vol":"12","page":426},{"text":"<span data-type=\"title\" id=toc-3393>الفرع الثالث: في النسب</span>\n[] الزّاغواني\n<span data-type=\"title\" id=toc-3394>الزَّاغوني: </span>بالغين المعجمة وضمها والنون.\nمنسوب إِلى [زاغوني قرية من أعمال بغداد، وعرف بها أبو الحسن علي بن عبيد الله بن نصر الزاغوني الحنبلي البغدادي توفي سنة سبع وعشرين وخمس مائة] (١) .\n_________\n(١) بياض في م، خ مقداره سطر تقريبًا، وما بين حاصرتين من \" اللباب \" ٢ / ٥٣ وينسب إليها أيضًا أحمد بن الحجاج بن عاصم الزاغوني أبو جعفر كما في \" معجم البلدان \" ٣ / ١٢٧.","vol":"12","page":426},{"text":"<span data-type=\"title\" id=toc-3395>[٩٨٤] الزُّبَيْدي</span>\nالزُّبَيْدي: بضم الزاي، وفتح الباء الموحدة، منسوب إِلى زُبَيْد، واسمه مُنَبِّه بن صَعْب بن سَعْد العشيرة، وقيل: هو مُنَبِّه بن ربيعة بن سَلَمة بن مازن بن الحارث بن صعب بن سعد العشيرة بن مذحج، وقيل: هو زُبَيْد بن سلمة بن مازن بن مُنَبِّه بن صعب. وممن يعرف بالزُّبيدي محمد بن الوليد صاحب الزُّهْري.\nمُنَبِّه: بضم الميم، وفتح النون، وتشديد الباء الموحدة، وكسرها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨٤) الأنساب (٢٧٠/ب)، عجالة المبتدي (٦٨)، اللباب (٢/٦٠) .","vol":"12","page":426},{"text":"<span data-type=\"title\" id=toc-3396>[٩٨٥] الزُّرَقي</span>\nالزُّرَقي: بضم الزاي، وفتح الراء، وبالقاف.\nمنسوب إِلى زُرَيْق بن عبد حارثة بن ثعلبة بن مالك بن غَضْب بن جشم بن الخزرج الأكبر، وقيل: هو ابن عبد حارثة، والأول أصح.\n⦗٤٢٧⦘\nغَضْب: بفتح الغين المعجمة، وسكون الضاد المعجمة.\nوجُشَم: بضم الجيم، وفتح الشين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨٥) الأنساب (٢٧٣/ب)، عجالة المبتدي (٦٨)، اللباب (٢/٦٥) .","vol":"12","page":426},{"text":"[]<span data-type=\"title\" id=toc-3397> الزَّعْفَراني</span>\nالزَّعْفَراني: منسوب إِلى محلة قديمة بكرخ بغداد معروفة فيه وإِلى الآن.","vol":"12","page":427},{"text":"<span data-type=\"title\" id=toc-3398>[٩٨٦] الزَّنْجي</span>\nالزَّنْجي: بفتح الزاي، وسكون النون، وبالجيم.\nهو مسلم بن خالد، وإنما قيل له: الزَّنجي على الضدِّ من لَونه، فإنَّه كان شديدَ البياض، شديدَ الحمرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨٦) تهذيب الكمال (٣/١٣٢٥)، تهذيب التهذيب (١٠/١٢٨) (٢٢٨)، تقريب التهذيب (٢/٢٤٥)، خلاصة تهذيب الكمال (٣/٢٤)، الكاشف (٣/١٤٠)، تاريخ البخاري الكبير (٧/٢٦٠)، الجرح والتعديل (٨/٨٠٠)، ميزان الاعتدال (٤/١٠٢)، ترغيب (٤/٥٧٨)، البداية والنهاية (١٠/١٧٧)، تاريخ أسماء الثقات (١٣٩٤)، ثقات (٧/٤٤٨)، تراجم الأحبار (٣/٣٩٥)، طبقات الحفاظ (١٠٩)، المغني (٦٢٠٦)، مجمع (٢/٩١)، ضعفاء ابن الجوزي (٣/١١٧.","vol":"12","page":427},{"text":"<span data-type=\"title\" id=toc-3399>[٩٨٧] الزَّهْراني</span>\nالزهراني: بفتح الزاي، وسكون الهاء، وبالراء، والنون.\nمنسوب إِلى زَهْران بن كعب بن الحارث بن كعب بن عبد الله بن مالك بن نضر بن الأزد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨٧) الأنساب (٢٨١ب) عجالة المبتدي (٦٩)، اللباب (٢/٨٢) .","vol":"12","page":427},{"text":"<span data-type=\"title\" id=toc-3400>[٩٨٨] الزُّهْرِي</span>\nالزُّهْرِي: بضم الزاي، منسوب إِلى زُهْرة بن كلاب بن مُرَّة بن كعب بن لُؤَي بن غالب. وممن اشتهر بالنسب إِليهم محمد بن [مسلم] (١) بن شهاب الزُّهْري الإِمام المعروف.\n_________\n(١) زيادة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨٨) الأنساب (٢٨١ب٢٨٢،أ) عجالة المبتدي (٦٩)، اللباب (٢/٨٢) .","vol":"12","page":427},{"text":"<span data-type=\"title\" id=toc-3401>[٩٨٩] الزُّهَيْري</span>\nالزُّهَيْرِي: بضم الزاي، وفتح الهاء، وسكون الياء تحتها نقطتان، هو محمد بن عبد الله الزُّهَيري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٨٩) تعجيل المنفعة (٩٤٣)، الأنساب (٦/٣٥٤)، تاريخ بغداد (٥/٤٢٨) .","vol":"12","page":427},{"text":"<span data-type=\"title\" id=toc-3402>حرف السين</span>\nويشتمل على أربعة فصول\n<span data-type=\"title\" id=toc-3403>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-3404>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-3405>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3406>[٩٩٠] سالم مولى أبي حُذَيْفَة</span>\nهو أبو عبد الله، سالم بن مَعْقِل - ويقال: ابن عبيد (١) - مولى أبي حُذَيْفَة بن عتبة بن ربيعة بن عبد شمس بن عبد مناف. كان من أهل فارس من اصْطَخْر، وقيل: إنه كان من عجم الفرس من كرمد، وكان من فضلاء الموالي، ومن خيار الصحابة وكبارهم، وهو معدود في المهاجرين، وفي الأنصار، وفي قريش، وفي العجم، وفي الموالي، وفي القراء.\nأَما عَدُّه في قريش، فلأَنَّ أبا حُذَيْفَة تَبنَّاهُ قديمًا، وكان يُسْمَّى سالم بن أبي حذيفة إِلى أن نزل قوله تعالى: ﴿ادْعُوهُمْ لآبَائِهِم﴾ [الأحزاب: ٥] فقيل سالم مولى أبي حذيفة. وأَمَّا عَدُّهُ في المهاجرين فَلأَنَّهُ هاجر إِلى المدينة قبل مهاجر النبي - ﷺ- لما هاجر عمر بن الخطاب، وقيل: إنه هاجر قبل عمر. وأما عَدُّهُ في الأنصار، فلأَنَّهُ كان أَوَّلًا عبدًا لزوجة أبي حذيفة، وهي سلمى، وقيل: عَمْرَة، وقيل: بُثَيْنَة، وقيل: ثُبَيْتَة بنت يُعار بن زيد بن عبيد الأنصاري، فأَعتقته، وتَبَنَّاه بعد ذلك أبو حذيفة. وأما عَدُّهُ في العجم والفرس والموالي، فلما ذكرناه في نسبه.\nوأما عَدُّهُ في القرَّاء، فلأنه كان يحفظ كثيرًا منه؛ ولأنه كان يَؤُمُّ المهاجرين بقُباء، وفيهم عمر بن الخطاب، وذلك قبل مَقْدَم النبي - ﷺ- للمدينة؛ ولأن النبي - ﷺ- قال: «خذوا ⦗٤٣٢⦘ القرآن من أربعة من ابن أم عَبْد، ومن أُبَي بن كعب، ومن سالم مولى أبي حذيفة، ومن معاذ بن جبل» (٢) .\nوكان عمر بن الخطاب يفرط في الثناء عليه حتى قال فيه لما طُعِنَ: لو كان سَالمُ حيًا ما جعلتُها شورى، ومعنى هذا القول منه أنه كان يصدر في أمر الخلافة وتقليدها عن رأيه، وأنه كان يفوِّض الاختيار إِليه، ليختار من أولئك النَّفَر الذين جعلها فيهم شورى من يراه ويُعَيّنُه، لا أنه كان يجعل الخلافة فيه، وكيف يظن ذلك بمثل عمر وهو يعلم أن في الصحابة من هو خير من سالم، وأولى بالخلافة منه، لا بل كيف كان يستخلفه وهو من الفرس والموالي، وليس قرشي النسب.\nشهد سالم بدرًا، وقتل يوم اليمامة في خلافة أبي بكر الصدِّيق هو ومولاه أبو حذيفة، فوُجد رأسُ أحدهما عند رجلي الآخر (٣) .\nروى عنه ثابت بن قيس، وابن عمر، وابن عمرو، وعبد الله بن مغفل. مَعْقِل: بفتح الميم، وسكون العين المهملة، وكسر القاف.\nوبثينة: بضم الباء الموحدة، وفتح الثاء المثلثة، وبالياء تحتها نقطتان، والنون.\nوثبيتة: بضم الثاء، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وبعدها تاء فوقها نقطتان.\nويُعار: بضم الياء تحتها نقطتان، ويقال بالتاء فوقها نقطتان، وتخفيف العين المهملة، وبالراء.\nومغفل: بالغين المعجمة، والفاء.\n_________\n(١) في خ: أبو عبيدة، والتصحيح من م.\n(٢) انظر تخريج الحديث ٨ / ٥٦٩ رقم (١) .\n(٣) انظر \" المستدرك \" ٣ / ٢٢٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩٠) التاريخ الكبير (٤/١٠٧)، حلية الأولياء (١/١٧٦، ١٧٧)، الاستيعاب (٤/٥٦٧)، أسد الغابة (٢/٣٠٧، ٣٠٩)، تهذيب الأسماء واللغات (١/٢٠٦، ٢٠٧)، تهذيب الكمال (٤٥٩، ٤٦٠)، سير الأعلام النبلاء (١/١٦٧، ١٧٠)، الإصابة (٢/٦، ٨) .","vol":"12","page":431},{"text":"<span data-type=\"title\" id=toc-3407>[٩٩١] سالم بن عُبَيْد</span>\nهو سالم بن عُبَيْد الأَشْجعي. من أهل الصُّفَّة، وعداده في أهل الكوفة.\nروى عنه هلال بن يَساف، وخالد بن عُرْفطة.\nيَساف: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة، وبالفاء.\nوعُرْفُطة: بضم العين المهملة، وسكون الراء، وضم الفاء، وبالطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩١) تهذيب الكمال (١/٣٦٣)، تهذيب التهذيب (٣/٤٤١)، تقريب التهذيب (١/٢٨٠)، خلاصة تهذيب الكمال (١/٣٦٢)، الكاشف (١/٣٤٤)، تاريخ البخاري الكبير (٤/١٠٦)، الجرح والتعديل (٤/٧٩٥)، أسد الغابة (٢/٣١٠)، تجريد أسماء الصحابة (١/٢٠٤)، الإصابة (٣/١٠)، الوافي بالوفيات (١٥/١٣)، البداية والنهاية (٦/٣٣٦)، الثقات (٣/١٥٨)، أسماء الصحابة الرواة (ت٢٩٦) .","vol":"12","page":432},{"text":"<span data-type=\"title\" id=toc-3408>[٩٩٢] السّائب بن خَبَّاب</span>\nهو أبو عبد الرَّحمن (١)، السّائب بن خبّاب، مولى قريش، ويقال: إنه مولى فاطمة بنت عتبة بن ربيعة. وهو الذي يقال له: صاحب المقصورة.\nروى عنه ابنه مسلم (٢)، ومحمد بن عمرو بن عطاء، وإِسحاق بن سالم.\nقيل: إنه مات سنة سبع وسبعين، وقيل: سنة سبع وتسعين، وله اثنتان وتسعون سنة، وقيل: اثنتان وسبعون سنة. قال ابن ماكولا: في صحبته خلاف (٣) .\nخَبَّاب: بفتح الخاء المعجمة، وتشديد الباء الموحدة الأولى.\n_________\n(١) في \" تهذيب الكمال \" للمزي أبو مسلم.\n(٢) في خ: سليم.\n(٣) بل جزم بصحبته البخاري في \" التاريخ الكبير \" الترجمة (٢٢٩٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩٢) تهذيب الكمال (١/٤٦٤)، تهذيب التهذيب (٣/٤٤٦)، تقريب التهذيب (١/٢٨٢)، خلاصة تهذيب الكمال (١/٣٦٤)، الكاشف (١/٣٤٦)، الجرح والتعديل (٤/١٠٢٨)، (١٠٤٣)، أسد الغابة (٢/٣١٣)، تجريد أسماء الصحابة (١/٢١٥)، الاستيعاب (٢/٥٧٠)، الثقات (٤/٣٢٧)، أسماء الصحابة الرواة (ت٦٨٦) .","vol":"12","page":433},{"text":"<span data-type=\"title\" id=toc-3409>[٩٩٣] السّائب بن خَلاد</span>\nهو أبو سهلة، السّائب بن خلاد بن سويد بن ثعلبة بن عمرو بن حارثة بن امرئ القيس بن عمرو بن امرئ القيس بن مالك بن الأغَرّ بن ثعلبة بن كعب بن الخزرج الأنصاري الخزرجي المدني.\nروى عنه ابنه خلاد، وعطاء بن يَسار.\nمات سنة إِحدى وتسعين.\nخَلاد: بفتح الخاء المعجمة، وتشديد اللام، وبالدال المهملة.\nوالأَغَرّ: بالغين المعجمة، والراء.\nويَسار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩٣) تهذيب الكمال (١/٤٦٤)، تهذيب التهذيب (٣/٤٤٧)، تقريب التهذيب (١/٢٨٢)، خلاصة تهذيب الكمال (١/٣٦٤)، الكاشف (١/٣٤٦)، الجرح والتعديل (٤/١٠٢٧)،أسد الغابة (٢/٣١٤)، تجريد أسماء الصحابة (١/٢٠٥)، الإصابة (٣/٢١)،)، الاستيعاب «٢/٥١٧)، الحلية (١/٣٧٢)، طبقات ابن سعد (٨/٣٦٣) .","vol":"12","page":433},{"text":"<span data-type=\"title\" id=toc-3410>[٩٩٤] السائب بن أبي السّائب</span>\nهو السائب بن أبي السائب - واسم أبي السائب صَيْفِيّ - بن عابد بن عبد الله بن عمر بن مَخْزُوم المَخْزومي القُرَشي. شريك رسول الله - ﷺ-، ويقال له: السّائب بن نُمَيْلة، كذا قال ابن مندة. وقال ابن عبد البر: السائب بن نميلة غير السائب بن أبي السائب، وجعله صحابيًا آخر، وقال: أخشى أن يكون حديثه مرسلًا. وقد اختلف في إِسلامه وصحبته وشركته. فقال ابن إِسحاق: إِنه قتل يوم بدر كافرًا. وروى ابن هشام: عن ابن عباس أنه ممن هاجر مع النبي - ﷺ- وأعطاه يوم الجعرانة من غنائم حنين. قال ابن عبد البر: وهذا أولى ما عُوِّل عليه في هذا الباب.\nوكذلك قد اختلف في شركته النبي - ﷺ- فقيل: إنه هو الشريك، وقيل: الشريك ابنه عبد الله، وقيل: هو قيس بن السَّائب. وقال ابن عبد البر: ⦗٤٣٤⦘ السائب بن أبي السائب من المؤلفة قلوبهم، وممن حسن إِسلامه منهم. وكان من المُعَمَّرين، عاش إِلى زمن معاوية.\nروى عنه مجاهد بن جبر. وكان مولى مجاهد من فوق.\nصَيْفِي: بفتح الصاد المهملة.\nونميلة: بضم النون وفتح الميم وسكون الياء، تحتها نقطتان.\nوجَبْر: بفتح الجيم، وسكون الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩٤) تهذيب الكمال (١/٤٦٤)، تهذيب التهذيب (٣/٤٤٨)، تقريب التهذيب (١/٢٨٢)، خلاصة تهذيب الكمال (١/٣٦٤)، تاريخ البخاري الكبير (٤/١٥١)، تاريخ البخاري الصغير (١/٢٧٨)، الجرح والتعديل (٤/١٠٣٧)، أسد الغابة (٢/٣١٦)، تجريد أسماء الصحابة (١/٢٠٥)، الاستيعاب (٢/٥٧٢)، (٥٧٦)، الإصابة (٣/٢٢)، الوافي بالوفيات (١٥/١٣٨) .","vol":"12","page":433},{"text":"<span data-type=\"title\" id=toc-3411>[٩٩٥] السائب بن يزيد</span>\nهو أبو يزيد السّائب بن يزيد بن سعيد بن ثُمامة بن الأسود بن أُخت نَمِر، وقيل: السائب بن يزيد ابن أُخت نَمِر بن سعيد بن عايذ بن الأسود بن عبد الله بن الحارث الكندي، وقيل: اللَّيثي، وقيل: الكناني، وقيل: الأزدي، وقيل: الهذلي، وقيل: هو حليف بني أُمَيَّة، أو بني عبد شمس. ولد في السنة الثانية من الهجرة. وحضر حجة الوداع مع أبيه، وهو ابن سبع سنين.\nروى عنه الزهري ومحمد بن يوسف.\nومات سنة ثمانين، وقيل: سنة ست وثمانين، وقيل: سنة إِحدى وسبعين.\nثُمامة: بضم الثاء المثلثة.\nونَمِر: بفتح النون، وكسر الميم.\nوأُخت نَمر: اسم رجل.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩٥) تهذيب الكمال (١/٤٦٤)، تهذيب التهذيب (٣/٤٥٥)، تقريب التهذيب (١/٢٨٣)، خلاصة تهذيب الكمال (١/٣٦٤)، الكاشف (١/٣٤٧)، تاريخ البخاري الكبير (٤/١٥٠)، تاريخ البخاري الصغير (١/٢١١)، (١/٢١٢)، (٢١٣)، (٢١٥)، أسد الغابة (٢/٣٢١)، تجريد أسماء الصحابة (١/٢٠٧)، الإصابة (٣/٢٩)، الاستيعاب (٢/٥٧٦)، سير الأعلام (٣/٤٣٧)، الوافي بالوفيات (١٥/١٥٠)، البداية والنهاية (٩/٨٣) .","vol":"12","page":434},{"text":"[٩٩٦] سَبْرة بن فاكِه\nهو سَبْرَة بن فاكِه، ويقال: ابن أبي الفَاكِه. مختلف في إِسناده.\nروى عنه سالم بن أبي الجَعْد، وعُمارة بن خُزَيْمة.\nسَبْرَة: بفتح السين، وسكون الباء الموحدة.\nوفاكِه: بالفاء والكاف المكسورة.\nوعُمارة: بضم العين المهملة.\nوخُزَيْمة: بضم الخاء المعجمة، وفتح الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩٦) تهذيب الكمال (١/٤٦٥)، تهذيب التهذيب (٣/٤٥٣)، تقريب التهذيب (١/٢٨٣)، خلاصة تهذيب الكمال (١/٣٦٥)، الكاشف (١/٣٤٧)، تاريخ البخاري الكبير (٤/١٧٨)، الجرح والتعديل (٤/١٢٨٠)، أسد الغابة (٢/٣٢٤)، تجريد أسماء الصحابة (١/٢٠٨)، الاستيعاب (٢/٥٧٨)، الإصابة (٣/٣١)، الوافي بالوفيات (١٥/١٥٩)، أسماء الصحابة الرواة (ت٧٧٩) .","vol":"12","page":434},{"text":"<span data-type=\"title\" id=toc-3413>[٩٩٧] سَبْرَة بن معبد</span>\nهو أبو ثُرَيَّة سَبْرَة بن معبد، ويقال: ابن عَوْسَجة بن حَرْمَلة بن سَبْرَة بن حُدَيْج بن مالك بن عمرو الجُهَني. سكن المدينة، وهو والد الربيع بن سَبْرَة.\nروى عنه ابنه الربيع. وعداده في المصريين.\nثرية: بضم الثاء المثلثة، وفتح الراء، وتشديد الياء تحتها نقطتان، ويقال: بفتح الثاء، وكسر الراء، والأول أكثر.\nوحَرْمَلة: بفتح الحاء المهملة، وفتح الميم.\nوحُدَيْج: بضم الحاء المهملة، وفتح الدال المهملة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩٧) تهذيب الكمال (١/٤٦٥)، تهذيب التهذيب (٣/٤٥٣)، تقريب التهذيب (١/٢٨٣)، (٢٨٤)، خلاصة تهذيب الكمال (١/٣٦٥)، الكاشف (١/٣٤٨)، تاريخ البخاري الكبير (٤/١٧٨)، الجرح والتعديل (٤/١٢٨١)، الإكمال (١/٢٣٢)، أسد الغابة (٢/٣٢٥)، تجريد أسماء الصحابة الرواة (١/٢٠٨)، الإصابة ٣٠/٣٠)، الوافي بالوفيات (١/٥٨)، الاستيعاب (٢/٥٧٩)، الثقات (٣/١٧٦)، أسماء الصحابة الرواة (ت١٢٨) .","vol":"12","page":434},{"text":"<span data-type=\"title\" id=toc-3414>[٩٩٨] سَخْبَرة</span>\nهو أبو عبد الله، سَخْبَرَة الأزدي.\nروى عنه ابنه عبد الله. له رواية في كتاب العلم (١) .\nسَخْبَرَة: بفتح السين، وسكون الخاء المعجمة، وفتح الباء الموحدة.\n_________\n(١) انظر الحديث رقم (٥٨٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩٨) تهذيب الكمال (١/٤٦٥)، تهذيب التهذيب (٣/٤٥٤)، تقريب التهذيب (١/٢٨٤)، خلاصة تهذيب الكمال (١/٤٣٧)، الكاشف (١/٤٣٨)، تاريخ البخاري الكبير (٤/٢١٠)، الجرح والتعديل (٤/١٣٩١)، أسد الغابة (٢/٣٢٧)، تجريد أسماء الصحابة (١/٢٠٩)، الإصابة (٣/٣٥) الاستيعاب (٢/٦٨٢)، الثقات (٣/١٨٣) .","vol":"12","page":435},{"text":"<span data-type=\"title\" id=toc-3415>[٩٩٩] سُرَاقَة بن مالك</span>\nهو أبو سفيان سُرَاقَةُ بن مالك بن جُعْشُم بن مالك بن عمرو بن مالك بن تَيْم بن مُدْلِج بن مُرَّة بن عَبْد مَناة بن علي بن كِنانة المُدْلِجي الكِناني. كان ينزل قُدَيْدًا. ويُعَدُّ في أهل المدينة. ويقال: إِنه سكن مكة (١) .\nروى عنه ابنه محمد، وجابر بن عبد الله، وابن عباس، وابن المسيب، وطاوس، وعطاء.\nقال له النبي - ﷺ-: «كيف (٢) بك إِذا لَبستَ سِوارَيْ كسرى»، فلمّا أُتِيَ عمر بن الخطاب بسوارَيْ كسرى ومِنْطَقَتِهِ وتاجِه، دعا سُرَاقةَ بن مالك، فألبسه إِياهما. وكان سُراقة رجلًا كثيرَ شعرِ السّاعِدَيْن، فقال له عمر: ارفعْ يَدَيْكَ، فقال: الله أكبر، الحمد لله الذي سَلَبَها كسرى بن هِرْمِز الذي كان يقول: أَنا رَبُّ الناس، وألبسهما سراقةَ بن مالك بن جُعْشُم، أعرابي من بني مُدْلِج، ورفعَ لها عمرُ صوتَه. وكان سُراقة شاعرًا مجيدًا. ومات سنة أربع وعشرين، وقيل: إِنه مات بعد عثمان.\nجُعْشُم: بضم الجيم، وسكون العين المهملة، وضم الشين المعجمة.\nومُدْلِج: بضم الميم، وسكون الدال المهمَلة، وكسر اللام، وبالجيم.\n_________\n(١) في خ: مكة.\n(٢) المثبت من خ، وفي الأصل: كيف أنت.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٩٩٩) تهذيب الكمال (١/٤٦٦)، تقريب التهذيب (١/٢٨٤)، الكاشف (١/٣٤٩)، تاريخ البخاري الكبير (٤/٢٠٨)، الجرح والتعديل (٤/١٣٤٢)، أسد الغابة (٢/٣٣١)، تجريد أسماء الصحابة (١/ ٢١٠)، شذرات (١/٣٥)، الإصابة (٣/٤١)، طبقات ابن سعد (٩/٧٨)، الوافي بالوفيات (١٥/١٨٥)، الثقات (٣/١٨٠)، أسماء الصحابة الرواة (ت١٢٧) .","vol":"12","page":435},{"text":"<span data-type=\"title\" id=toc-3416>[١٠٠٠] سعد بن خَوْلَة</span>\nهو أبو سعيد: سعد بن خَوْلة، من بني عامر بن لؤي من أنفسهم، وقيل: هو حليف لهم؛ وقيل: هو مولى أبي رُهْم بن عبد العزى العامري، وقيل: هو من اليمن، وقيل: من عجم الفرس. وكان من مهاجرة الحبشة الهجرة الثانية، وقيل: شهد بدرًا. وهو زوج سُبَيْعة الأسلمية. له ذِكْر في حديث سعد بن أبي وقاص في الوصية (١) . مات بمكة في حجة الوداع.\nوهو الذي رثى له النبيُّ - ﷺ-، حيث مات بمكة، يعني في الأرض التي هاجر منها. وقد جاء في رواية النَّسائي: \" رَحِم ⦗٤٣٦⦘ الله سعد بن عفراء \"، ويرحم الله سعد بن عفراء. ولم يذكر فيها أنه ابن خَوْلَة أو غيره، ولم أقف في أسماء الصحابة على سعد بن عفراء، والله أعلم.\nخَوْلَة: بفتح الخاء المعجمة.\nورُهْم: بضم الراء، وسكون الهاء.\nوسُبَيْعة: بضم السين المهملة، وفتح الباء الموحدة، وبالعين المهملة.\n_________\n(١) انظر الحديث رقم (٩٢٥١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠٠) الاستيعاب (٥٨٦)، أسد الغابة (٢/٣٤٤، ٣٤٥) «سعد بن خولي العامري»، الإصابة (٢/٢٤) .","vol":"12","page":435},{"text":"<span data-type=\"title\" id=toc-3417>[١٠٠١] سعد بن خَيْثَمَة</span>\nهو أبو عبد الله، سعد بن خَيْثَمَة بن الحارث بن مالك بن كعب بن فلان (١) بن كعب بن حارثة بن غَنْم بن السِّلْم بن امرئ القيس بن مالك بن الأوس الأنصاري. شهد العقبة الثانية وبدرًا، وقتل بها شهيدًا، قتله طُعَيْمَة بن عدي، وقيل: بل قتله عمرو بن عبد ود، وقتل حمزةُ يومئذ طُعَيْمَةَ، وقتل عليّ عمرًا يوم الأحزاب. وكان يقال لسعد بن خَيْثَمَة: سَعَدِ الخير.\nقال ابن هشام: كتب ابن إِسحاق: سعد بن خَيْثَمة في بني عمرو بن عوف. وإنما هو في بني غَنْم بن السِّلْم، ولكنه ربما كانت دَعْوَتُه فيهم فنَسَبَهُ إِليهم. ولما استنهض النبي - ﷺ- أصحابه إِلى عير قريش أسرعوا، فقال خيثمة بن الحارث لابنه سعد: إنَّه لابُدَّ لأحدنا أن يقيم، فآثِرْني بالخروج، وأقم مع نسائنا فَأَبَى (٢) سَعْد، وقال: لو كان غير الجنة لآثرتُك به، إِني لأرجو الشهادة في وجهي هذا. فَاسْتَهَمَا، فخرج سهمُ سعد. فخرج مع النبي - ﷺ- إِلى بدر، فقتل شهيدًا، ﵀.\nروى عنه ابنه عبد الله.\nخَيْثَمة: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nوالسِّلْم: بكسر السين، وسكون اللام.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n(١) كذا في، خ وفي \" الإصابة \" و\" أسد الغابة \": حناط.\n(٢) في خ: فأتي، في م: وأبى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠١) في طبقات خليفة (٨٣)، وتاريخه (٦٠) والتاريخ الكبير (٤/٤٩) والجرح والتعديل (٤/٨٢)، والاستيعاب (٥٨٨)، أسد الغابة (٢/٣٤٦)، الإصابة (٢/٢٥) .","vol":"12","page":436},{"text":"<span data-type=\"title\" id=toc-3418>[١٠٠٢] سعد بن الربيع</span>\nهو سعد بن الربيع بن عمرو بن أبي زهير بن مالك بن امرئ القيس بن مالك بن الأَغَرِّ بن ثعلبة بن كعب بن الخزرج بن الحارث بن الخزرج الأنصاري الخزرجي. عقبي بدري نَقيب. شهد العقبة الأُولى والثانية. وقتل يوم أُحُد شهيدًا. وكان آخى النبي - ﷺ- بينه وبين عبد الرحمن بن عوف. ودفن هو وخارجة بن زيد في قبر واحد. ⦗٤٣٧⦘\nروى عنه أنس بن مالك.\nالأغر: بالغين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠٢) تعجيل المنفعة (٣٦٠)، الجرح والتعديل (٤/ترجمة٣٦١)، أسد الغابة (٢/٣٤٨)، تجريد أسماء الصحابة (١/٢٤١)، الاستيعاب (٢/٥٨٩)، الإصابة (٣/٥٨)، طبقات ابن سعد (٩/٧٩)، سير أعلام النبلاء (١/٣١٨)، الوافي بالوفيات ١٥٠/٢٧)، البداية والنهاية (٣/٣١٩)، الثقات (٣/١٤٧) .","vol":"12","page":436},{"text":"<span data-type=\"title\" id=toc-3419>[١٠٠٣] سعد بن عُبَادَة</span>\nهو أبو ثابت، ويقال: أبو قَيْس، سعد بن عُبَادة بن دُلَيْم بن حارثة بن أبي حليمة، ويقال: ابن أبي حَزِيمة بن ثعلبة بن طَرِيف بن الخزرج بن ساعدة بن كعب بن الخزرج الأنصاري السّاعدي الخَزْرَجي.\nشهد العقبة مع السبعين. وكان أحد النُّقباء الإثني عشر. وشهد بدرًا عند قوم، ولم يشهدها عند آخرين، وشهد ما بعدها من المشاهد، وكان سيِّدَ الأنصار مُقَدَّمًا فيهم (١) وجيهًا له رئاسة وسيادة، يعترف له قومُه بها. ويقال: لم يكن في الأوس والخزرج أربعة معظَّمون يتوالون في بيت واحد إِلا قيس بن سعد بن عبادة بن دُلَيْم ولا كان في العرب إِلا ما ذكر عن صفوان بن أُميَّة، وسيجيء في حرف الصاد. وكانت راية رسول الله - ﷺ- يوم الفتح بيد سعد، ثم أخذها منه، وأعطاها ابنَهُ قَيسًا، وقيل: بل أعطاها الزُّبَيْر بن العوّام، وقيل: بل أخذها عليّ، فذهب بها حتى دخل مكة فغرزها عند الرُّكن.\nروى عنه ابناه قيس وسعيد، وابن عباس، وأنس بن مالك. وتخلَّف سعد عن بيعة أبي بكر، وخرج عن المدينة ولم يَعُدْ إِليها. ومات بحَوْران من أرض الشام، لسنتين ونصف من خلافة عمر سنة خمس عشرة، وقيل: سنة أربع عشرة، وقيل: بل مات في خلافة أبي بكر سنة إِحدى عشرة. ولم يختلفوا أنه وُجِدَ ميتًا في مغتسله، وقد أُحْضِر جسدُه، ولم يشعروا بموته حتى سمعوا قائلًا يقول ولا يَرَوْنَ أحدًا:\nنحنُ قتلنا سَيِّدَ الخَزْرجِ سعدَ بن عُبَادَة ... ورَمَيْنَاه بسَهْمَيْنِ فلم نُخْطِ فُؤَادَهْ\nفيقال: إِنّ الجنّ قتلته، والله أعلم.\nعُبادة: بضم العين، وتخفيف الباء الموحدة.\nودُلَيم: بضم الدال المهملة، وفتح اللام، وسكون الياء تحتها نقطتان.\nوحَزِيمة: بفتح الحاء المهملة، وكسر الزاي.\nوطَرِيف: بفتح الطاء المهملة، وكسر الراء.\n_________\n(١) في م: عليهم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠٣) تهذيب الكمال (١/٤٧١)، تهذيب التهذيب (٣/٤٧٦)، تقريب التهذيب (١/٢٨٨)، خلاصة تهذيب الكمال (١/٣٦٩)، تاريخ البخاري الكبير (٤/٤٤)، تاريخ البخاري الصغير (١/٢٥، ٢٦، ٣٩، ١٧٣)، الجرح والتعديل (٤/ترجمة ٣٨٢)، أسد الغابة (٢/٣٥٦)، الاستيعاب (٢/٥٩٤)، الإصابة (٣/٦٥)، طبقات ابن سعد (٩/٧٩)، سير أعلام النبلاء (١/٢٧٠)، الوافي بالوفيات (١٥/٢٠٣)، البداية والنهاية (٣/٣٨٩)، شذرات الذهب (١/٢٨)، الثقات (٣/١٤٨)، أسماء الصحابة الرواة (ت١١٩)، ديوان الإسلام (ت١١١٤) .","vol":"12","page":437},{"text":"<span data-type=\"title\" id=toc-3420>[١٠٠٤] سَعْد بن عُبَيْد</span>\nهو أبو زيد، ويقال: أبو عمرو، سعد (١) بن عُبَيْد بن النعمان بن ⦗٤٣٨⦘ قيس بن عمرو بن زيد ابن أُميَّة بن ضُبَيْعَةَ بن زيد بن مالك بن عوف بن عمرو بن عوف الأَنصاري، ويعرف بسعد القارئ.\nيقال: إِنَّهُ أحد الأربعة الذين جمعوا القرآن على عهد رسول الله - ﷺ-، وأنه هو أبو زيد الذي ذكره أنس في حديثه (٢) . وكان شهد بدرًا ولا عقب له. يُعَدُّ في الكوفيين.\nروى (٣) عنه عبد الرحمن ابن أبي ليلى، وطارق بن شهاب.\nوقتل بالقادسيَّة سنة خمس عشرة، وقيل: سنة ست عشرة، وله أربع وستون سنة، ويقال: إِنَّهُ عاش أشهرًا، ومات بعدُ. وهو والد عمير بن سعد والي عمر بن الخطاب على بعض الشام. قال ابن عبد البر: هذا كُلُّه قول الواقدي، وقد خالفه غيره في بعضه.\nضُبَيْعة: بضم الضاد المعجمة، وفتح الباء الموحدة.\nوالقارئ: من القراءة.\n_________\n(١) \" سعد \" ساقطة من الأصل.\n(٢) انظر الحديث رقم (٩٧٦) .\n(٣) في خ: بردي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠٤) في طبقات خليفة (٨٢)، وتاريخه (١٣٣)، والكُنى لمسلم (١١٥)، الجرح والتعديل (٤/٨٩)، الاستيعاب (٦٠٠)، أسد الغابة (٢/٣٥٩)، (٣٦٠) تهذيب الكمال (٤٧٤)، سير أعلام النبلاء (٥/٩)، تهذيب التهذيب (٤/٤٧٨)، الإصابة (٢/٣١) .","vol":"12","page":437},{"text":"[]<span data-type=\"title\" id=toc-3421> سعد بن عمير</span>\nهو أبو زيد، سعد بن عمير، وقيل: قَيْس بن السَّكَن بن قيس بن زَعُور بن حَرَام بن جُنْدَب بن عامر بن غَنْم بن عَدِيّ بن النَّجَار. شهد بدرًا. قال الواقدي: هو أحد الأربعة الذين جمعوا القرآن على عهد رسول الله - ﷺ-. وهو قول أنس بن مالك (١)؛ لأنه قال فيه أحد عمومتي فمنهم من يقول إنهما جميعًا من جمع القرآن على عهد رسول الله - ﷺ- ومنهم من يقول: إن الذي جمع القرآن واحد، وإِنه أحد عمومة أنس، فحينئذ يكون سعد بن عمير لا سعد بن عبيد؛ لأن ابن عُمَيْر خزرجي، وهو من رهط أنس، وابن عُبَيْد أوسي. وقد سئل يحيى بن معين عن أبي زيد الذي جمع القرآن؟ فقال: هو ثابت بن زيد.\nالسَّكَن: بفتح السين المهملة، وفتح الكاف، وبالنون.\nوزَعور: بفتح الزاي، وبالعين المهملة، وبالراء.\nوحَرَام: ضد حلال.\n_________\n(١) انظر الحديث رقم (٩٧٦) .","vol":"12","page":438},{"text":"<span data-type=\"title\" id=toc-3422>[١٠٠٥] سعد بن مالك</span>\nهو أبو سعيد، سعد بن مالك بن سنان بن ثعلبة بن عبيد بن الأَبْجَر، وهو خُدْرة بن عوف بن الحارث الخزرجي الأنصاري الخُدْري. اشتهر بكنيته. كان من الحُفَّاظ المكثرين العلماء الفضلاء العقلاء. أول مشاهده الخندق، وذلك ⦗٤٣٩⦘ أَنَّهُ قال: عرضت على النبي - ﷺ- يوم أُحُد، وأنا ابن ثلاث عشرة سنة، فجعل أبي يأخذ بيدي، فيقول: يا رسول الله إنه عَبْلُ العِظام، وإِن كان مؤذنًا - أي قصيرًا- فجعل النبي - ﷺ- يصعِّدُ فيَّ بَصَرَهُ ويُصَوّبُه، ثم قال: رُدَّه، فَرَدَّني (١)، فخرجنا نلتقي رسول الله - ﷺ- حين أقبل من أُحُد، فنظر إِليَّ فقال: «سَعْدُ بنُ مالك؟» قلت: نعم، بأبي وأمي، فدنوت فقبَّلتُ ركبتَه، فقال: «آجرك الله في أبيك» وكان قتل يومئذ شهيدًا. وغزا أبو سعيد مع النبي - ﷺ- اثنتي عشرة غزوة.\nروى عنه جماعة من الصحابة والتابعين منهم ابن عُمَر، وجابر، وزيد بن ثابت، وغيرهم.\nمات سنة أربع وسبعين، ودفن بالبَقِيع، وله أربع وثمانون سنة.\nالأَبْجَر: بفتح الهمزة، وسكون الباء الموحدة، وفتح الجيم.\nوخُدْرَة: بضم الخاء المعجمة، وسكون الدال المهملة.\n_________\n(١) انظر \" ابن عساكر \" ٧ / ٩٤ / ب و\" تهذيب التهذيب \" ٦ / ١١٣، و\" تاريخ الإسلام \" ٣ / ٢٢٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠٥) تهذيب الكمال (١/٤٧٣)، تهذيب التهذيب (٣/٤٧٩)، تقريب التهذيب (١/٢٨٩)، خلاصة تهذيب الكمال (١/٣٧١)، الكاشف (١/٣٥٣)، تاريخ البخاري الكبير (٤/٤٤)، تاريخ البخاري الصغير (١/١٠٣، ١٣٥، ١٣٩، ١٦١، ١٦٧)، الجرح والتعديل (٤ترجمة٤٠٦)، أسد الغابة (٢/٣٦٥، ٦/١٤٢)، تجريد أسماء الصحابة (١/٢١٨)، الاستيعاب (٢/٦٠٢)، الإصابة (٣/٧٨)، الحلية (١/٣٦٩)، طبقات ابن سعد (٩/٨٠)، سير الأعلام (٣/١٦٨)، الوافي بالوفيات (١٥/٢٠٠)، البداية والنهاية (٩/٢)، الثقات (٣/١٥٠) .","vol":"12","page":438},{"text":"<span data-type=\"title\" id=toc-3423>[١٠٠٦] سعد بن مُحَيِّصَة</span>\nهو سعد بن مُحَيِّصة بن مسعود الأنصاري الحارثي. له ولأبيه صحبة.\nوروى عن أبيه.\nروى عنه الزُّهْري، وابنه حرام بن سعد، حديثه في الكسب (١) .\nمُحَيِّصَة: بضم الميم، وفتح الحاء المهملة، وتشديد الياء المكسورة تحتها نقطتان، وبالصاد المهملة. وحرام: ضد حلال.\n_________\n(١) انظر الحديث رقم (٢٦٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠٦) تهذيب التهذيب (٣/٤٨١)، تقريب التهذيب (١/٢٨٩)، خلاصة تهذيب الكمال (١/٣٧١)، تعجيل المنفعة (٣٦٢)، أسد الغابة (٢/٣٧٠)، تجريد أسماء الصحابة (١/٢١٨)، الإصابة (٣/٨٠) .","vol":"12","page":439},{"text":"<span data-type=\"title\" id=toc-3424>[١٠٠٧] سعد بن مُعاذ</span>\nهو أبو عمرو، سعد بن مُعَاذ بن النعمان بن امرئ القيس بن زيد بن عبد الأَشْهَل بن جشم بن الخزرج بن النَّبِيت، وهو عمرو بن مالك بن الأوس الأنصاري الأَشْهَلي الأَوْسي.\nأسلم بالمدينة بين العقبة الأولى والثانية، على يد مُصْعَب بن عُمَيْر، فأسلم بإِسلامه بنو عبد الأشهل، ودارهم أول دار أسلمت من الأنصار، وسمَّاه رسول الله - ﷺ- سَيِّدَ الأنصار. كان مُقَدَّمًا مُطاعًا شريفًا في قومه، ⦗٤٤٠⦘ من جلَّة الصحابة، وأكابرهم وخيرهم. شهد بدرًا وَأُحُدًا، وثَبَتَ مع النبي - ﷺ- يومئذ، ورُمِيَ يوم الخندق في أَكْحَلِهِ، فلم يَرْقَأ الدَّمُ حتّى مات بعد شهر، وذلك في ذي القعدة، سنة خمس، وهو ابن سبع وثلاثين سنة، ودُفِنَ بالبَقِيع.\nروى عنه عبد الله بن مسعود، وابن عباس، وعائشة.\nالنَّبِيت: بفتح النون، وكسر الباء الموحدة، وسكون الياء تحتها نقطتان، ثم تاء فوقها نقطتان.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠٧) تهذيب التهذيب (٣/٤٨١)، تقريب التهذيب (٢٨٩١)، تاريخ البخاري الكبير (٤/٦٥)، الجرح والتعديل (٤/٩٣)، الثقات (٣/١٤٦)، أسد الغابة (٢/٣٧٣)، تجريد أسماء الصحابة (١/٢١٩) .","vol":"12","page":439},{"text":"<span data-type=\"title\" id=toc-3425>[١٠٠٨] سعد بن أبي وَقَّاص</span>\nهو أبو إِسحاق، سعد بن مالك، وكنيته أبو وَقَّاص القرشي الزهري. تقدَّم ذِكْره في جملة العشرة - ﵃ -.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠٨) تهذيب الكمال (١/٣٧١)، تهذيب التهذيب (٣/٤٧٩)، تقريب التهذيب (١/٢٨٩)، الكاشف (١/٣٥٤)،تاريخ البخاري الكبير (٤/٧٣)، تاريخ البخاري الصغير (١/٢٦/٥١، ٦٩، ٧٢، ٩١، ١٠٠، ١٠١، ١٠٤، ١٠٨، ١١٤، ٢٥٠)، الجرح والتعديل (٤/٩٣)، أسد الغابة (٢/٣٦٦)، تجريد أسماء الصحابة (١/٢١٨)، الاستيعاب (٢/٦٠٦)، الإصابة (٣/٧٣)، طبقات ابن سعد (٩/٨٠)، الحلية (١/٣٦٨)، سير أعلام النبلاء (١/٩٢)، الوافي بالوفيات (١٥/١٩٩)، البداية والنهاية (٣/٨، ٣١٩/٧٢) أسماء الصحابة الرواة (ت١٦) .","vol":"12","page":440},{"text":"[١٠٠٩] سِعْد بن دَيْسَمِ\nهو سِعْد بن دَيْسَم الكِناني الدُّؤَلي. وفي كتاب ابن عبد البر: سِعْد بن شُعْبَة.\nروى عنه ابنه جابر حديثه في الزكاة (١) .\nسِعْد: بكسر السين، وسكون العين المهملة، وفي كتاب ابن عبد البر: بفتح السين.\nودَيْسم: بفتح الدال المهملة، وسكون الياء تحتها نقطتان، وفتح السين المهملة.\nوشُعْبة: بضم الشين المعجمة، وسكون العين المهملة، وبالباء الموحدة.\n_________\n(١) انظر الحديث رقم (٢٦٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٠٩) تهذيب التهذيب (٣/٤٨٧)، تقريب التهذيب (١/٢٩١)، تاريخ البخاري الكبير (٤/١٩)، الجرح والتعديل (٤/ص٢٠٨) .","vol":"12","page":440},{"text":"<span data-type=\"title\" id=toc-3427>[١٠١٠] سعيد بن حُرَيْث</span>\nهو سعيد بن حُرَيْث بن عمرو بن عثمان بن عبد الله بن عمر بن مخزوم القرشي المخزومي. شهد فتح مكة مع النبي - ﷺ-، وهو ابن خمس عشرة سنة، ثم نزل الكوفة، وغزا خراسان. ومات بالكوفة، وقبره بها. وقال ابن عبد البر: قبره (١) بالجزيرة، ولا عقبَ له.\nروى عنه أخوه عمرو بن حُرَيْث، وعمرو أصغر منه.\nحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء، وبعدها ثاء مثلثة.\n_________\n(١) في م: قتل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١٠) تهذيب التهذيب (٤/١٥)، تقريب التهذيب (١/٢٩٢)، تاريخ البخاري الكبير (٣/٤٥٤)، الجرح والتعديل (٤/ص١١)، ميزان الاعتدال (١/١٣١)،أسماء الصحابة الرواة (ت٣٩٠)، الثقات (٣/١٥٦) .","vol":"12","page":440},{"text":"<span data-type=\"title\" id=toc-3428>[١٠١١] سعيد بن زيد</span>\nهو أبو الأعور، سعيد بن زيد بن عمرو بن نُفَيل القُرَشي العدوي. تقدَّم في جملة العشرة - ﵃ -.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١١) تهذيب التهذيب (٤/٣٤)، تقريب التهذيب (١/٢٩٦)، الجرح والتعديل (٤ص٢١)، أسماء الصحابة الرواة (ت٦٤) .","vol":"12","page":440},{"text":"<span data-type=\"title\" id=toc-3429>[١٠١٢] سعيد بن العاص</span>\nهو سعيد بن العاص بن سعيد بن العاص بن أُميَّة بن عبد شمس بن عبد مناف القرشي.\nولد عام الهجرة، وقيل: ولد سنة إِحدى، وكان أحد أشراف قريش ممن جمع السَّخاء والفصاحة، وهو أحد الذين كتبوا المصحف العثماني (١)، واستعمله عثمان على الكوفة، وغزا بالناس طَبَرِسْتَان فافتتحها. ويقال: إِنه افتتح أيضًا جُرْجان، سنة تسع وعشرين، وقيل: سنة ثلاثين، وانتقضت أَذْرَبيجان فغزاها فافتتحها، ثم عزله عثمان، وولَّى الوليد بن عقبة، فمكث مدة، ثم شكاه أهل الكوفة فعزله، وردَّ سعيدًا. قاله ابن عبد البر. وفي ذلك نظر: فإن عثمان لمَّا ولَّى الوليد الكوفةَ كان الأميرَ بها سعد بن أبي وقاص، وعزله بالوليد. والحديث في ذلك مشهور.\nوقد قال ابن عبد البر في اسم سعد بن أبي وقاص: إنَّ عثمان ولَّى سعدًا الكوفة، ثم عزله، وولَّى الوليد. وهذا بخلاف ما قال في اسم سعيد بن العاص. ولمَّا وقعت الفتن بعد قتل عثمان اعتزل سعيد الناسَ، فلمَّا استوسق الأمر لمعاوية ولاه المدينة، ثم عزله، وولاها مروان، وكان يعاقب بينهما في الولاية على المدينة، ومات سنة تسع وخمسين. له ذِكْر في غزوة خيبر (٢) .\n_________\n(١) انظر الحديث رقم (٩٧٥) .\n(٢) انظر الحديث رقم (٢١٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١٢) تهذيب التهذيب (٤/٤٨)، تقريب التهذيب (١/٢٩٩)، تاريخ البخاري الكبير (٣/٥٠٢)، الجرح والتعديل (٤/ص٤٨)، طبقات ابن سعد (٩/٨٢)، والفهارس (٥/١٥٥)، الثقات (٤/٢٧٦) .","vol":"12","page":441},{"text":"<span data-type=\"title\" id=toc-3430>[١٠١٣] سعيد بن يربوع</span>\nهو أبو عبد الرحمن، ويقال: أبو هود (١)، ويقال: أبو يربوع، سعيد بن يَرْبُوع بن عَنْكَثَة بن عامر بن مَخْزوم القُرَشي المخزومي. وكان يلقب بالصرم.\nأسلم قبل الفتح، وشهد الفتح. وقيل: كان من مسلمة الفتح، ويقال: إِن اسمه كان الصرم، فغَيَّره النبي - ﷺ-، وقال: أنت سعيد. وقال له النبي - ﷺ-: «أنا أكبرُ» قال: أنا أقدمُ منك، وأنت أكبرُ مني وخير (٢) . وذكره بعضهم في المؤَلَّفَة قلوبُهم، وأَنَّهُ أُعطي من غنائم حُنَيْن خمسين بعيرًا. وحديثه في غزوة الفتح (٣) .\nروى عنه ابنه عبد الرحمن.\nومات بالمدينة، وقيل: بمكة سنة أربع وخمسين أيام معاوية، وله مائة سنة، وأربع وعشرون سنة، وقيل: مائة وعشرون.\nعَنْكَثَة: بفتح العين المهملة، وسكون النون، وفتح الكاف، والثاء المثلثة.\n_________\n(١) ساقطة من خ.\n(٢) انظر \" الإصابة \" ٤ / ٢٠٠.\n(٣) انظر الحديث رقم (٦١٤٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١٣) تهذيب الكمال (١/٥٠٨)، تهذيب التهذيب (٤/٩٩)، تقريب التهذيب (١/٣٠٨)، نقعة الصديان (ت٢٢٤)، الكاشف (١/٣٧٥)، الثقات (٣/١٥٥)، تاريخ البخاري الكبير (٣/٤٥٣)، تاريخ البخاري الصغير (١/ ٤٥)، الجرح والتعديل (٤/٣٠٤)، تلقيح فهوم الأثر (٣٧٤)، الإصابة (٣/١٠٢)، أسد الغابة (٢/٣٨١)، الاستيعاب (٢/٢٦٢)، الطبقات الكُبرى (٢/١٥٣)، الوافي بالوفيات (١٥/ ٣٨٢)، سير الأعلام (٢/٥٤٢) .","vol":"12","page":441},{"text":"<span data-type=\"title\" id=toc-3431>[١٠١٤] سُفْيان بن أسيد</span>\nهو سُفْيان بن أَسِيد، ويقال: أُسَيْد، ويقال: ابن أَسَد الحضرمي الشامي.\nروى عنه جُبَيْر بن نُفَيْر. حديثه في الحمصيين.\nأَسِيد: بفتح الهمزة، وكسر السين. وهو الأكثر.\nوالثانية: بضم الهمزة، وفتح السين. والثالثة: بفتح الهمزة، وفتح السين، وحذف الياء.\nوَجُبَيْر ونُفَيْر: بضم الجيم والنون، وفتح الباء والفاء، وسكون الياء فيهما.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١٤) تهذيب التهذيب (٤/١٠٦)، تقريب التهذيب (١/٣١٠)، تاريخ البخاري الكبير (٤/٨٦)، الجرح والتعديل (٤ص٢١٨)، الثقات (٣/١٨٣) .","vol":"12","page":442},{"text":"<span data-type=\"title\" id=toc-3432>[١٠١٥] سُفْيان بن الحَكَم</span>\nهو سُفْيان بن الحَكَم بن سَبُع بن حبيب بن الحارث بن مالك الثقفي، ويقال: هو الحكم بن سفيان بن عثمان بن عامر بن مُعَتّب الثقفي. قال ابن عبد البر: والأكثر يقولون: الحكم بن سفيان عن أبيه. وحديثه فيه اضطراب، وهو عند أهل الحجاز من رواية مجاهد عنه في الوضوء.\nسَبُع: بفتح السين المهملة، وضم الباء الموحدة.\nومُعَتِّب: بضم الميم، وفتح العين المهملة، وتشديد التاء فوقها نقطتان، وبعدها ياء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١٥) تهذيب الكمال (١/٣٩٨)، تهذيب التهذيب (٤/١٠٩/٣١٠، ١٩٠)، الجرح والتعديل (٣ص١١٦)، أسد الغابة (٢/٤٠٣)، تجريد أسماء الصحابة (١/٢٢٦)، الاستيعاب (٢/٦٢٩)، الإصابة (٣/١٢٢) .","vol":"12","page":442},{"text":"<span data-type=\"title\" id=toc-3433>[١٠١٦] سُفْيان بن أبي زهير</span>\nهو سُفْيان بن أبي زهير الأزدي الشَّنُوئِي من أزد شَنُوءة، ويقال فيه: النمري، ويقال: النميري، والأول أكثر، ولم يختلفوا أنه من أزد شنوءة. قال ابن عبد البر: ولعل كان في أسماء آبائه نمرًا أو نمير فنسب إِليه. وقال ابن المديني: اسم أبيه أبي زهير القَرَد: بفتح القاف والراء، حديثه في الحجازيين.\nروى عنه ابن الزُّبير، والسّائب بن يزيد.\nالشَّنُوئي: بفتح الشين المعجمة، وضم النون، وكسر الهمزة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١٦) في التاريخ الكبير (٤/٨٦)، الجرح والتعديل (٤/٢١٧)، الاستيعاب (٦٢٩)، أسد الغابة (٢/٤٠٤)، وتهذيب الكمال (٥١١)، تهذيب التهذيب (٤/١١٠)، الإصابة (٢/٥٤) .","vol":"12","page":442},{"text":"<span data-type=\"title\" id=toc-3434>[١٠١٧] سُفيان بن عبد الله</span>\nهو أبو عمرو، سُفْيان بن عبد الله بن ربيعة بن الحارث الثَّقَفي. يعدُّ في أهل الطائف، وقيل: في أهل البصرة. وكان عاملًا لعمر بن الخطاب على الطائف، ولاه عليه إِذ عزل عثمان بن أبي العاص عنها.\nروى عنه ابنه عبد الله، وعروة بن الزُّبَيْر، ونافع بن جُبَيْر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١٧) تهذيب التهذيب (٤/١١٥)، تقريب التهذيب (١/٣١١)، خلاصة تهذيب الكمال (١/٣٩٦)، الكاشف (١/٣٧٨)، تاريخ البخاري الكبير (٤/٨٦)، الجرح والتعديل (٤ترجمة ٩٥٢)، أسد الغابة (٢/٤٠٥)، تجريد أسماء الصحابة (١/٢٢٦)، الاستيعاب (٢/٦٣٠)، الإصابة (٣/١٢٤)، الوافي بالوفيات (١٥/٤٠٤)، أسماء الصحابة الرواة (ت٢٩٨)، الثقات (٣/١٨٢) .","vol":"12","page":442},{"text":"<span data-type=\"title\" id=toc-3435>[١٠١٨] سفيان بن وهب</span>\nهو أبو أَيْمَن، سُفْيان بن وهب الخَوْلاني. شهد حجة الوداع.\nروى عنه مسلم بن يَسَار، ويزيد بن أبي حبيب، وسعيد بن أبي شمر. ⦗٤٤٣⦘\nمات سنة اثنتين وثمانين.\nأَيْمَن: بفتح الهمزة، وسكون الياء تحتها نقطتان، وفتح الميم، وبالنون.\nوالخَوْلاني: بفتح الخاء المعجمة وبالنون.\nويَسار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\nوشمر: بالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١٨) الذيل على الكاشف رقم (٥٤٩)، تعجيل المنفعة (٣٨٤)، تاريخ البخاري الكبير (٤/٨٧)، الجرح والتعديل (٤/٩٤٨)، أسد الغابة (٢/٤١٠)، تجريد أسماء الصحابة (١/٢٢٧)، سير الأعلام (٣/٤٥٢)، الوافي بالوفيات (١٥/٣٩٤)، أسماء الصحابة الرواة (ت٦٦٣)، الثقات (٣/١٨٣) .","vol":"12","page":442},{"text":"<span data-type=\"title\" id=toc-3436>[١٠١٩] سَفِينَة</span>\nهو أبو عبد الرحمن، ويقال: أبو البَخْتري، سَفِينَة مولى رسول الله - ﷺ-، وقيل: مولى أم سلمة زوج النبي - ﷺ- أعتقته، واشترطَتْ عليه خدمة النبي - ﷺ- ما عاش. ويقال: إِن سفينة لقب، واسمه مختلف فيه: فقيل: رباح، وقيل: مهران بن فروخ، وقيل: رومان. قال الواقدي: اسمه مهران، وهو من مولَّدي الأعراب. وقال ابن عبد البر: مهران مولى رسول الله - ﷺ- غير سفينة عند أكثرهم والله أعلم. وقيل: هو من أبناء فارس.\nويقال: إِنَّ النبي - ﷺ- كان في سفر، وهو معه فأعيى رجل وألقى عليه سيفه وترسه ورمحه. قال: فحملت شيئًا كثيرًا، فقال النبي - ﷺ-: «أَنت سفينة» (١) . قال له سعيد بن جُمْهان: ما اسمك؟ فقال: ما أنا بمخبرك، سَمَّاني رسول الله - ﷺ- سفينة، ولا أريد غير هذا الاسم.\nروى عنه بنوه عبد الرحمن، ومحمد، وزياد، وكثير.\nوروى عنه سَعِيد بن جُمْهان.\nأبو البختري: بفتح الباء الموحدة، وسكون الخاء المعجمة، وفتح التاء فوقها نقطتان، وبالراء المكسورة.\nوسفينة: بفتح السين، وكسر الفاء، وبنون بعد ياء تحتها نقطتان.\nورباح: بفتح الراء، وتخفيف الباء الموحدة.\nوفرُّوخ: بفتح الفاء، وتشديد الراء المضمومة، وبالخاء المعجمة.\nورومان: بالراء والنون.\nوزياد: من الزيادة.\nوجُهمان (٢): بضم الجيم، وسكون الميم، وبالنون.\n_________\n(١) رواه أحمد في \" المسند \" ٥ / ٢٢٠ و٢٢١.\n(٢) في خ: جمهان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠١٩) تهذيب الكمال (١/٥١٧)، تهذيب التهذيب (١/٣١٢)، خلاصة تهذيب الكمال (١/٤٣٩)، الكاشف (١/٣٧٩)، تاريخ البخاري الصغير (١/١٨٨، ١٩٧)، الجرح والتعديل (٤/ترجمة ١٣٩٢)، أسد الغابة (٢/٤١١)، تجريد أسماء الصحابة (١/٢٢٨)، الاستيعاب (٢/٦٣٢)، الإصابة (٣/١٣٢)، الحلية (١/٣٦٨)، سير الأعلام (٣/١٧٢)، الوافي بالوفيات (١٥/٤٠٥)، البداية والنهاية (٨/٣٢٣)، طبقات ابن سعد (١/٤٩٨)، أسماء الصحابة الرواة (ت١٥١)، الثقات (٣/١٨٠) .","vol":"12","page":443},{"text":"<span data-type=\"title\" id=toc-3437>[١٠٢٠] سِلْكان</span>\nهو أبو نايلة، سِلْكان بن سلامة بن وَقْش بن زُغْبة بن زَعُورا بن عبد الأَشهل الأنصاري الأشهلِي، ويقال: سِلْكان لقب، واسمه سعد. شهد أُحُدًا، هو أخو كعب بن الأشرف القُرَظي من الرضاعة. وكان من الرُّماة المذكورين، ومن خيار ⦗٤٤٤⦘ الصحابة. له ذِكْر في قتل كعب بن الأشرف (١) . وكان شاعرًا. وهو ممن اشتهر بكنيته.\nنايلة: بالنون، وكسر الياء تحتها نقطتان.\nوسِلْكان: بكسر السين، وسكون اللام، وبالنون.\nووَقْش: بفتح الواو وسكون القاف، وبالشين المعجمة.\nوزُغْبة: بضم الزاي وسكون الغين المعجمة، وبالباء الموحدة.\nوزَعُورا: بفتح الزاي، وبالعين المهملة، وبالراء.\n_________\n(١) انظر الحديث رقم (٦٠٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢٠) في الجرح والتعديل (٤/٣٢٠)، الاستيعاب (٦٨٧)، (١٧٦٥)، وأسد الغابة (٢/٤١٤)، الإصابة (٢/ ٢٨)، (٤/١٩٥) .","vol":"12","page":443},{"text":"<span data-type=\"title\" id=toc-3438>[١٠٢١] سلمان بن عامر</span>\nهو سلمان بن عامر بن أوس بن حَجَر بن عمرو بن الحارث بن تيم بن ذهل بن مالك بكر بن سعد بن ضَبَّة الضَّبّي. عداده في البصريين. قال بعض أهل العلم: ليس في الصحابة من الرواة ضبّيّ غيره، وقيل: قد روى عنه ضبي آخر.\nروى عنه محمد بن سيرين، وعبد العزيز بن بشر (١) .\nحجر ... (٢) وبَشر: بفتح الباء الموحدة، وكسر الشين المعجمة.\n_________\n(١) في م: بشير.\n(٢) في م، خ: يحققه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢١) تهذيب الكمال (١/٥٢٠)، تهذيب التهذيب (٤/١٣٧)، تقريب التهذيب (١/٣١٥)، خلاصة تهذيب الكمال (١/٤٠٠)، الكاشف (١/٣٨١)، تاريخ البخاري الكبير (٤/١٣٦)، الجرح والتعديل (٤ترجمة١٢٩١)، أسد الغابة (٢/٤١٦)، تجريد أسماء الصحابة (١/٢٣٠)، الاستيعاب (٢/٦٣٣)، الإصابة (٣/١٤٠)، طبقات ابن سعد (٨/٤٨٤)، الوافي بالوفيات (١٥/٤٣٩)، أسماء الصحابة الرواة (ت١٥٨)، الثقات (٣/١٥٨) .","vol":"12","page":444},{"text":"<span data-type=\"title\" id=toc-3439>[١٠٢٢] سلمان الفارسي</span>\nهو أبو عبد الله، سلمان الفارسي، ويقال: سلمان الخير، مولى رسول الله - ﷺ-.\nوكان يقول: أنا سلمان بن الإِسلام، وكان أصله من فارس من رامَهُرْمُز، ويقال: بل كان أصله من أَصفهان، من قرية يقال لها: جَيّ، سافر يطلب الدِيْن. فدان أولًا بدِين النصرانية، وقرأ الكتب. وصَبَر في ذلك على مشقات نالته، فأخذه قوم من العرب، فباعوه من اليهود، ثمَّ إنه كُوتب، فأعانه رسول الله - ﷺ- في كتابته. وقيل: إِنه اشتراه بشرط العتق، ويقال: إنه تداوله بضعَة عشَر رجلًا، حتى أفضى إِلى النبي - ﷺ-. وأسلم لمَّا قدم النبي - ﷺ- إلى المدينة. ومنعه الرق عن بدر وأُحُد. وأول مشاهده الخندق فما بعدها.\nولما خَطَّ رسول الله - ﷺ- الخندق جعل لكل عشرة نفر أربعين ذراعًا، فاحتج المهاجرون والأنصار في سلمان، وكان رجلًا قويًا، فقال المهاجرون: سلمان منا. وقال الأنصار: سلمان منا. فقال رسول الله - ﷺ-: «سلمان مِنَّا أهل البيت» . (١) ⦗٤٤٥⦘ وهو أحد الذين اشتاقت إِليهم الجنة. ولاه عمر بن الخطاب المدائن. وكان من المُعَمَّرين، قيل: عاش مائتين وخمسين سنة، وقيل: ثلاثمائة وخمسين، والأول أصح (٢) . وكان يأكل من عمل يده ويتصدَّق بعطائه. ومناقبه كثيرة، وفضائله جمة غزيرة، أثنى عليه النبي - ﷺ- ومدحه في كثير من الحديث. ومات بالمدائن سنة خمس وثلاثين، وقيل: سنة اثنتين وثلاثين، وقيل: مات في زمن عمر، والأول أكثر.\nروى عنه أبو هريرة، وأنس بن مالك وغيرهما.\n_________\n(١) الحاكم ٣ / ٥٩٨، وقال الذهبي في \" سير أعلام النبلاء \" ١ / ٥٤٠: في إسناده كثير بن عبد الله بن عمرو بن عوف، وهو متروك.\n(٢) قال الذهبي في \" سير أعلام النبلاء \" ١ / ٥٥٥: ومجموع أمره وأحواله وغزوه، وهمته، وتصرفه، وسقّه للجريد، وأشياء مما تقدم ينبئ بأنه ليس بمعمر ولا هرم، فقد فارق وطنه وهو حدث، ولعله قدم الحجاز وله أربعون سنة أو أقل فلم ينشب يسمع بمبعث النبي ﷺ ثم هاجر، فلعله عاش بضعًا وسبعين سنة، وما أراه بلغ المئة، ممن كان عنده علم فليفدنا. أهـ.\nثم قال ١ / ٥٥٦: وقد ذكرت في \" تاريخي الكبير \" أنه عاش مئتين وخمسين سنة، وأنا الساعة لا أرتضي ذلك ولا أصححه. أهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢٢) تهذيب الكمال (١/٥٢٠)، تهذيب التهذيب (٤/١٣٧)، تقريب التهذيب (١/٣١٥)، خلاصة تهذيب الكمال (١/٤٠١)، الكاشف (١/٣٨٢)، الثقات (٣/١٥٧)، تاريخ البخاري الكبير (٤/١٣٤)، تاريخ البخاري الصغير (١/٧١، ٧٢، ٧٣، ٧٤)، الجرح والتعديل (٤ترجمة١٢٨٩)، أسد الغابة (٢/٤٧١)، تجريد أسماء الصحابة (١/٢٣٠)، الاستيعاب (٢/٦٣٤)، الإصابة (٣/١٤١)، الحلية (١/٣٦٧)، طبقات ابن سعد (٩/٨٤)، الوافي بالوفيات (١٥/٤٣٣)، طبقات أصبهان (ت٣)، تاريخ أصبهان (ت٣)، أسماء الصحابة الرواة (ت٥٤) .","vol":"12","page":444},{"text":"<span data-type=\"title\" id=toc-3440>[١٠٢٣] سَلَمة بن الأَكْوَع</span>\nهو أبو مسلم، ويقال: أبو عامر، ويقال: أبو إِياس، سلمة بن الأكوع، ويقال: سلمة بن عمرو بن الأكْوَع واسم الأكْوَع: سنان بن عبد الله بن قُشَيْر بن خُزَيمة بن مالك بن سلامان بن أسلم بن أفْصا الأَسْلَمي المدني. كان ممن بايع تحت الشجرة. وكان من أشدّ الناس وأَشجَعهم راجلًا، ويقال: إِنه الذي كلمه الذئب. سكن الرَّبَذَة، وتوفي بالمدينة سنة أربع وسبعين، وهو ابن ثمانين سنة.\nروى عنه ابنه إِياس، والحسن بن محمد بن الحنفية، وعبد الله وعبد الرحمن ابنا كعب بن مالك، وأبو سلمة بن عبد الرحمن، ومولاه يزيد بن أبي عبيد. سَلَمة: بفتح اللام.\nوالأَكْوَع: بفتح الهمزة، وسكون الكاف، وفتح الواو، وبالعين المهملة.\nوقُشَيْر: بضم القاف، وفتح الشين المعجمة، وسكون الياء.\nوخُزَيمة: بضم الخاء المعجمة، وفتح الزاي.\nوأفْصَا: بالفاء، والصاد المهملة.\nوإِياس: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢٣) تهذيب الكمال (١/٥٢٢)، تهذيب التهذيب (٤/١٤١)، تقريب التهذيب (١/٣١٥)، خلاصة تهذيب الكمال (١/٤٠١، ٤٠٤)، الكاشف (١/٣٨٥)، تاريخ البخاري الكبير (٤/٦٩)، تاريخ البخاري الصغير (١/١٤٨، ١٨٥)، الجرح والتعديل (٤ترجمة٧٢٩)، أسد الغابة (٢/٤٢٣)، تجريد أسماء الصحابة (١/٢٣٠)، الاستيعاب (٢/٦٣٩)، الإصابة (٣/١٤٣)، طبقات ابن سعد (٩/٨٥)، سير الأعلام (٣/٣٢٦)، الوافي بالوفيات (١٥/٤٥١)، البداية والنهاية (٩/٦)، الثقات (٣/١٦٢) .","vol":"12","page":445},{"text":"<span data-type=\"title\" id=toc-3441>[١٠٢٤] سلمة بن أميَّة</span>\nهو سلمة بن أُميَّة بن أبي عبيدة بن همام بن الحارث بن بكر بن زيد بن مالك التميمي، أخو يعلى بن أمية. هاجر مع أخيه يعلى إِلى النبي - ﷺ-. عداده ⦗٤٤٦⦘ في أهل مكة. له حديث واحد، رواه عنه صفوان بن يعلى. وقال ابن عبد البر: هو كوفي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢٤) تهذيب الكمال (١/٥٢٢)، تهذيب التهذيب (٤/١٤١)، تقريب التهذيب (١/٣١٥)، خلاصة تهذيب الكمال (١/٤٠١)، الكاشف (١/٣٨٣)، تاريخ البخاري الكبير (٤/٧٢)، تاريخ البخاري الصغير (١/١٤٣)، الجرح والتعديل (٤ترجمة٦٨٧)، أسد الغابة (٢/٤٢٤)، تجريد أسماء الصحابة (١/٢٣٠)، الاستيعاب (٢/٦٤٠)، الإصابة (٣/١٤٤)، طبقات ابن سعد (٥/٤٥٦)، الثقات (٣/١٦٦) .","vol":"12","page":445},{"text":"<span data-type=\"title\" id=toc-3442>[١٠٢٥] سلمة بن صَخر</span>\nهو سَلَمة بن صَخْر بن سَلْمان بن حارثة، من بني جُشَم بن الخزرج الأنصاري البَيَاضي، وقيل: اسمه سَلْمان بن صخر، وسَلَمة أصحُّ. وهو الذي ظاهر من امرأته، ثم وقع عليها. وكان أحد البَكّائين.\nروى عنه سليمان ابن يسار، وابن المُسَيِّب. قال البخاري: ولا يصح حديثه.\nجُشَم: بضم الجيم، وفتح الشين المعجمة.\nوالبَيَاضي: بفتح الباء الموحدة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢٥) تهذيب الكمال (١/٥٢٤)، تهذيب التهذيب (٤/١٤٧)، تقريب التهذيب (١/٣١٧)، خلاصة تهذيب الكمال (١/٤٠٣)، الكاشف (١/٣٨٤)، تاريخ البخاري الكبير (٤/٧٢)، الجرح والتعديل (٤ترجمة٧٢٣)، أسد الغابة (٢/٦٤١)، الإصابة (٣/١٥٠)، الوافي بالوفيات (١٥/٤٤٧)، طبقات ابن سعد (٢/١٦٥)، أسماء الصحابة الرواة (ت٢٣٧)، الثقات (٣/١٦٥) .","vol":"12","page":446},{"text":"<span data-type=\"title\" id=toc-3443>[١٠٢٦] سلمة بن قيس</span>\nهو سلمة بن قيس الأَشْجعي، من أشجع بن رَيْث بن غطفان. قال أبو عاصم - هو الشامي-: عداده في أهل الكوفة.\nروى عنه هلال بن يَساف، وسالم بن أبي الجعد.\nرَيْث: بفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nويَساف: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢٦) تهذيب الكمال (١/٥٥٦)، تهذيب التهذيب (٤/١٥٤)، تقريب التهذيب (١/٣١٨)، الكاشف (١/ ٣٨٦)، تاريخ البخاري الكبير (٤/٧٠)، الجرح والتعديل (٤/ترجمة٧٤١)، أسد الغابة (٢/٤٣٢)، تجريد أسماء الصحابة (١/٢٣٣)، الوافي بالوفيات (١٥/٤٤٦)، البداية والنهاية (٧/١٣٣)، الإصابة (٣/١٥٢)، الاستيعاب (٢/٦٤٢)، أسماء الصحابة الرواة (٢٣٤)، الثقات (٣/١٦٥) .","vol":"12","page":446},{"text":"[١٠٢٧] سلمة بن المُحَبّق\nهو أبو سنان، سلمة بن المُحَبِّق، ويقال: سلمة بن ربيعة بن المُحَبِّق، واسم المحبّق: صخر بن عتبة، ويقال: عُتَيْبَة بن الحارث من بني لِحْيان بن هُذَيْل بن مُدْرِكة بن إِلياس بن مضر الهُذَلي. يُعَدُّ في البصريين.\nروى عنه ابنه سنان، ولسنان صحبة، وروى عنه قَبِيصة بن حُرَيْث، والحسن البصري.\nالمُحَبِّق: بضم الميم، وفتح الحاء المهملة، وتشديد الباء الموحدة المكسورة، والقاف، وأصحاب الحديث يفتحون الباء.\nوعُتْبة: بضم العين، وسكون التاء فوقها نقطتان، وبالباء الموحدة.\nوعُتَيْبَة: مُصَغَّرُها.\nوقَبِيصة: بفتح القاف، وكسر الباء الموحدة، وبالصاد المهملة.\nوحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء، وبالثاء المثلثة.\nولِحْيَان: بكسر اللام، وسكون الحاء المهملة، وبالياء تحتها نقطتان، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢٧) تهذيب التهذيب (٤/١٥٧)، تقريب التهذيب (١/٣١٨)، تاريخ البخاري الكبير (٤/٧١)، الجرح والتعديل (٤/ص١٧١)، أسد الغابة (٢/٤٣١)، تجريد أسماء الصحابة (١/٢٣٢)، الاستيعاب (٢/ ٦٤٢)، أسماء الصحابة الرواة (ت١٦٦)، الثقات (٣/١٦٥) .","vol":"12","page":446},{"text":"<span data-type=\"title\" id=toc-3445>[١٠٢٨] سلمة بن نُفيل</span>\nهو سَلَمَة بن نُفَيل السَّكوني ثم الكِنْدي، ويقال: التُّراغمي، وهو من حضرموت. وعداده في أهل حمص. وحديثه عند أهل الشام.\nروى عنه جُبَيْر بن نُفَيْر، وضمرة بن حَبيب.\nنُفَيْل: بضم النون، وفتح الفاء، وباللام.\nوالتُراغمي: بضم التاء فوقها نقطتان، وتخفيف الراء، وبالغين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢٨) تهذيب الكمال (١/٥٢٧)، تهذيب التهذيب (٤/١٥٩)، تقريب التهذيب (١/٣٩١)، خلاصة تهذيب الكمال (١/٤٠٥)، الكاشف (١/٣٨٧)، تاريخ البخاري الكبير (٤/٧٠)، الجرح والتعديل (٤ترجمة٧٥٧)، الثقات (٣/١٦٧)، أسد الغابة (٢/٤٣٥)، تجريد أسماء الصحابة (١/٢٣٣)، الاستيعاب (٢/٦٤٢)، الإصابة (٣/١٥٥)، أسماء الصحابة الرواة (ت٢٨٩) .","vol":"12","page":447},{"text":"<span data-type=\"title\" id=toc-3446>[١٠٢٩] سَلمة بن نُعَيْم</span>\nهو سلمة بن نُعَيْم بن مسعود بن عامر بن أُنَيْف بن ثَعْلبة، من بني أَشْجَع الأشجعي. له ولأبيه نُعَيْم صحبة. وهو كوفي.\nروى عنه سالم بن أبي الجَعْد، وأبو مالك الأَشْجعي. وروى سلمة عن أبيه أيضًا.\nنُعَيْم: بضم النون، وفتح العين المهملة، وسكون الياء.\nوأُنَيْف: بضم الهمزة، وفتح النون، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٢٩) تهذيب الكمال (١/٥٢٧)، تهذيب التهذيب (٤/١٥٩)، تقريب التهذيب (١/٣١٩)، خلاصة تهذيب الكمال (١/٤٠٥)، الكاشف (١/٣٨٧)، تاريخ البخاري الكبير (٤/٧١)، الجرح والتعديل (٤/ترجمة٧٥٦)، أسد الغابة (٢/٤٣٤)، تجريد أسماء الصحابة (١/٢٣٣)، الإصابة (٣/١٥٤)، الاستيعاب (٢/٦٤٢)، أسماء الصحابة الرواة (ت٧٠٥)، الثقات (٣/١٦٦) .","vol":"12","page":447},{"text":"<span data-type=\"title\" id=toc-3447>[١٠٣٠] سَلمة بن هشام</span>\nهو سَلَمة بن هشام بن المُغيرة بن عبد الله بن عمر بن مَخْزوم القُرَشي المَخْزومي. كان من مهاجرة الحبشة، وكان من خيار الصحابة وفضلائهم. وهو أخو أبي جهل بن هشام. وكان قديم الإِسلام، وعُذِّب في الله ﷿، وحُبس بمكة، فكان النبي - ﷺ- يدعو له في قنوته مع الجماعة الذين كان يدعو لهم في القنوت من المستضعفين بمكة (١) . ولم يشهد بدرًا لذلك، وقتل يوم مرج الصُّفَّر سنة أربع عشرة في خلافة عمر. وقيل: قتل يوم أَجْنَادين سنة ثلاث عشرة، قبل موت أبي بكر بأربع وعشرين ليلة.\n_________\n(١) انظر الحديث رقم (٣٥٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣٠) الجرح والتعديل (٤/١٧٦)، الاستيعاب (٦٤٣)، أسد الغابة (٢/٤٣٥، ٤٣٦)، الإصابة (٢/٦٨، ٦٩) .","vol":"12","page":447},{"text":"<span data-type=\"title\" id=toc-3448>[١٠٣١] سَلِمة بن يزيد</span>\nهو سلمة بن يزيد، ويقال: إنه ابنُ مشجعة بن مُجَمِّع بن كعب بن الحارث، ويقال فيه: يزيد بن سلمة.\nروى عنه ابن مسعود، وعلقمة بن قيس.\nمَشْجَعة: بفتح الميم، وسكون الشين المعجمة، وفتح الجيم.\nومُجمِّع: بضم الميم الأولى، وتشديد الميم الثانية وكسرها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣١) تهذيب الكمال (١/٥٢٨)، تهذيب التهذيب (٤/١٦١)، تقريب التهذيب (١/٣١٩)، خلاصة تهذيب الكمال (١/٤٠٦)، الكاشف (١/٣٨٨)، تاريخ البخاري الكبير (٤/٧٢)، الجرح والتعديل (٤/ترجمة٧٦٧)، أسد الغابة (٢/٤٣٦)، تجريد أسماء الصحابة (١/٢٣٤)، الاستيعاب (٢/٦٤٤)، الإصابة (٣/١٥٦)، طبقات ابن سعد (١/٣٢٤)، أسماء الصحابة الرواة (ت٢٥٦)، أسد الغابة (٣/١٦٧) .","vol":"12","page":447},{"text":"<span data-type=\"title\" id=toc-3449>[١٠٣٢] سَلمة بن لائ</span>ي\nهو سَلِمَة بن قيس الجُرْمي. قاله ابن عبد البر: وقال ابن مندة: سلمة بن نُفَيع الجَرْمي. قال ابن ماكولا: سلمة بن لائي بن قُدامة الجرمي. ولم يختلفوا في أنه والد عمرو بن سلمة الذي كان يَؤُمّ قومه وله سبع سنين. يُعَدُّ في البصريين.\nروى عنه ابنه عمرو.\nسَلِمَة: بكسر اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣٢) تهذيب الكمال (١/٥٢٦)، تهذيب التهذيب (٤/١٥٤)، تقريب التهذيب (١/٣١٨)، أسماء الصحابة الرواة (٨٩٨) .","vol":"12","page":448},{"text":"<span data-type=\"title\" id=toc-3450>[١٠٣٣] سُلَيك</span>\nهو سليك بن عمرو: وقيل: ابن هدبة الغطفاني.\nروى عنه جابر، وأبو هريرة، وأبو سعيد، وأنس.\nسُلَيْك: بضم السين، وفتح اللام، وسكون الياء، وبالكاف.\nوهُدْبَة: بضم الهاء، وسكون الدال المهملة، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣٣) التاريخ الكبير (٤/٣٠٦)، الجرح والتعديل (٤/٣٠٨)، الاستيعاب (٦٢٧)، أسد الغابة (٢/٤٤١، ٤٤٢)، الإصابة (٢/٧٢، ٧٣) .","vol":"12","page":448},{"text":"<span data-type=\"title\" id=toc-3451>[١٠٣٤] سليمان بن صُرَد</span>\nهو أبو المُطَرِّف، سليمان بن صُرَد بن الجون بن أبي الجَوْن بن مُنْقِذ بن رَبيعة (١) بن أَصْرَم الخزاعي. كان خيِّرًا فاضلًا عابدًا. كان اسمه في الجاهلية يسارًا، فسمَّاه النبي - ﷺ- سليمان.\nسكن الكوفة من أول ما نزل بها المسلمون. وكانت له سن عالية، وشرف في قومه، وكان أميرًا على التَّوابين الطالبين بثأر الحسين بن علي بن أبي طالب، وكانوا أربعة آلاف، فقتل وقتلوا إِلا قليلًا منهم برأس عين على يد أهل الشام سنة خمس وستين، وله ثلاثة وتسعين سنة.\nروى عنه أبو إِسحاق السَّبِيعي، وعديّ بن ثابت، وعبد الله بن يسار.\nومُطَرِّف: بضم الميم، وفتح الطاء المهملة، وتشديد الراء وكسرها، وبالفاء.\nوصُرَد: بضم الصاد المهملة، وفتح الراء.\nوالجَوْن: بفتح الجيم، وسكون الواو، وبالنون.\nوأَصْرَم: بالصاد المهملة.\nويَسَار: بالياء تحتها نقطتان، والسين المهملة.\nوالسَّبِيعي: بكسر الباء الموحدة، والعين المهملة.\n_________\n(١) هكذا في م، وفي \" أسد الغابة \" ٢ / ٤٤٩، وفي خ فقد جاء: \" زمعة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣٤) تهذيب الكمال (١/٥٤٠)، تهذيب التهذيب (٤/٢٠٠)، تقريب التهذيب (١/٣٢٦)، خلاصة تهذيب الكمال (١/٤١٤)، الكاشف (١/٣٩٦)، تاريخ البخاري الكبير (٤/١)، تاريخ البخاري الصغير (١/١٤٦)، الجرح والتعديل (٤/٥٣٦)، أسد الغابة (٢/٤٤٩)، تجريد أسماء الصحابة (١/٢٣٧)، الاستيعاب (٢/٦٤٩)، سير الأعلام (٣/٣٩٤)، الوافي بالوفيات (١٥/٥٣٧)، شذرات (١/٧٣)، أسماء الصحابة الرواة (ت١٤٣)، الثقات (٣/١٦٠) .","vol":"12","page":448},{"text":"<span data-type=\"title\" id=toc-3452>[١٠٣٥] سِمَاك بن خَرَشة</span>\nهو أبو دُجَانة، سِماك بن خَرشة بن لوذان بن عبد ود بن زيد بن ⦗٤٤٩⦘ ثعلبة الأنصاري، ويقال: سماك بن أوس بن خرشة أحد بني ساعدة بن كعب بن الخزرج. شهد بدرًا وأُحُدًا وغيرهما. واستشهد يوم اليمامة، وهو ممن اشتركوا في قتل مُسَيْلَمَة يومئذ.\nروى عنه ابنه خالد.\nدُجَانة: بضم الدال المهملة، وتخفيف الجيم، وبالنون.\nوسِماك: بكسر السين، وتخفيف الميم، وبالكاف.\nوخرشة: بفتح الخاء المعجمة، والراء، والشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣٥) تاريخ يحيى بن معين (٢/٢٣٩)، تاريخ خليفة (١١١)، (١١٤)، الجرح والتعديل (٤/٢٧٩)، الاستيعاب (٦٥١)، أسد الغابة (٢/٤٥١، ٤٥٢)، تهذيب الأسماء واللغات (٢/٢٢٧، ٢٢٨)، وسير أعلام النبلاء ١٠/٢٤٣، ٢٤٥) والطالع السعيد (١/١٤)، والإصابة ٢٠/٧٧) .","vol":"12","page":448},{"text":"<span data-type=\"title\" id=toc-3453>[١٠٣٦] سَمُرة بن جنادة</span>\nهو سَمُرَة بن جُنَادة بن خالد السُّوَائِيّ، حليف بني زُهرة، والد جابر بن سَمُرَة، وقيل: سَمُرَة بن عمرو بن جُنْدَب، من بني سواءة بن عامر بن صعصعة. له حديث واحد في كتاب الخلافة (١)، وليس له غيره. نزل الكوفة.\nروى عنه ابنه.\nقيل: مات بالكوفة في ولاية عبد الملك بن مروان.\nالسُّوَائِي: بضم السين المهملة، وتخفيف الواو، وبعد الألف همزة مكسورة.\n_________\n(١) انظر الحديث رقم (٢٠٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣٦) تهذيب الكمال (١/٥٥٠)، تهذيب التهذيب (٤/٢٣٦)، تقريب التهذيب (١/٣٣٣)، خلاصة تهذيب الكمال (١/٤٢٢)، الكاشف (١/٤٠٣)، الجرح والتعديل (٤/ترجمة٦٧٨)، أسد الغابة (٢/٤٥٣)، تجريد أسماء الصحابة (١/٢٣٩)، الإصابة (٣/١٧٨)، الثقات (١٧٥) .","vol":"12","page":449},{"text":"<span data-type=\"title\" id=toc-3454>[١٠٣٧] سَمُرَة بن جُنْدُب</span>\nهو أبو سعيد، ويقال: أبو عبد الله، ويقال: أبو سليمان، ويقال: أبو محمد، ويقال: أبو عبد الرحمن، سَمُرَة بن جُنْدُب بن هلال بن حَريج بن مُرَّة بن حَزْن بن عمرو بن جابر الفزاري. حليف الأنصار (١) نزل الكوفة، وولي البصرة، وعداده في البصريين، كان زياد يستخلفه على الكوفة ستة أشهر، وعلى البصرة ستة أشهر، فلمَّا مات زياد كان بالبصرة، فأقرّه معاوية عليها عامًا ثم عزله. وكان شديدًا على الحرورية، وكان من الحُفَّاظ المكثرين عن رسول الله - ﷺ-.\nروى عنه ابنه سليمان، وعمران بن الحصين، والحسن البصري، والشعبي، وعلي بن ربيعة.\nمات بالبصرة آخر سنة تسع وخمسين، وقيل: سنة ثمان، ويقال: سنة ستين.\nحَرِيج: بفتح الحاء المهملة، وكسر الراء، وبالجيم.\nوحَزْن: بفتح الحاء المهملة، وسكون الزاي، وبالنون.\n_________\n(١) في م: الأنصاري والتصويب من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣٧) تهذيب الكمال (١/٥٥٠)، تهذيب التهذيب (٤/٢٣٦)، تقريب التهذيب (١/٣٣٣)، خلاصة تهذيب الكمال (١/٤٢٢)، الكاشف (١/٤٠٣)، تاريخ البخاري الكبير (٤/١٧٦)، تاريخ البخاري الصغير (١/١٠٦، ١٠٧)، الجرح والتعديل (٤/ترجمة٦٧٧)، أسد الغابة (٢/٤٥٤)، تجريد أسماء الصحابة (١/٢٣٩)، الاستيعاب (٢/٦٥٣)، الإصابة (٣/١٧٨)، طبقات ابن سعد (٩/٨٩)، سير الأعلام (٣/١٨٣) .","vol":"12","page":449},{"text":"<span data-type=\"title\" id=toc-3455>[١٠٣٨] سَمُرَة بن عمرو</span>\nهو سَمُرَة بن عمرو من ولد قُرْط بن عبد مناف العَنْبَري. مسح النبي - ﷺ- على رأسه وبَرَّك عليه. له ذِكْر في كتاب القضاء (١) .\nقُرْط (٢): بضم القاف، وبالطاء المهملة.\n_________\n(١) انظر الحديث رقم (٧٦٨٥) .\n(٢) في م: فرط بالفاء، والتصويب من خ ومن \" أسد الغابة \" ٢ / ٤٥٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣٨) طبقات خليفة (٥٦/١٣١)، أسد الغابة (٢/٤٥٦)، الإصابة (٢١/٧٩، ٨٠) .","vol":"12","page":450},{"text":"<span data-type=\"title\" id=toc-3456>[١٠٣٩] سَمُرَة بن مِعْيَر</span>\nهو أبو مَحْذُورة، سَمُرَة بن مِعْيَر بن لَوْذان بن ربيعة بن عُرَيْج بن سَعْد بن جُمَح الجُمَحي القرشي، وقيل: اسمه أوس بن مِعْيَر، وقيل: سلمان بن سَمُرة، ويقال: سلمة بن مِعْيَر، والأول أصحّ (١) . وهو مؤذن الرسول - ﷺ- بمكة. قال ابن عبد البر: اتَّفَقَ الزبير وعمه مصعب، ومحمد بن إِسحاق على أن اسم أبي محذورة أوس. وهؤلاء أعلم بطريق أنساب قريش.\nمات بمكة سنة تسع وخمسين، وقيل: سنة تسع وسبعين. ولم يهاجر، ولم يزل مقيمًا بمكة حتى مات.\nروى عنه ابنه عبد الملك، وعبد الله بن مُحَيْرِيز، وابن أبي مُلَيْكَة.\nمَحْذُورة: بفتح الميم، وسكون الحاء المهملة، وضم الذال المعجمة.\nومِعْيَر: بكسر الميم، وسكون العين وفتح الياء تحتها نقطتان، وبالراء.\nولَوْذان: بفتح اللام، وسكون الواو، وبالذال المعجمة.\nوعُرَيْج: بضم العين، وفتح الراء، وبالجيم.\nوجُمَح: بضم الجيم، وفتح الميم، وبالحاء المهملة.\nومُحَيْرِيز: بضم الميم، وفتح الحاء المهملة، وسكون الياء، وكسر الراء، وبالزاي آخرًا.\n_________\n(١) انظر \" الإصابة \" ٣٤٧٤ (٤ / ٢٦٠) ط. زيني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٣٩) تهذيب التهذيب (٤/٢٣٧)، تقريب التهذيب (٢/٤٦٩)، تاريخ البخاري الكبير (٤/١٧٧)، تاريخ البخاري الصغير (١/١٠٦، ١٢٢)، الجرح والتعديل (٤/٦٨٠)، أسد الغابة (٢/٤٥٦)، تجريد أسماء الصحابة (١/٢٣٩)، الاستيعاب (٣/١٨٢)، الإصابة (٣/١٨٢)، الوافي بالوفيات (١٥/٦١٣)، الثقات (٣/١٧٤) .","vol":"12","page":450},{"text":"<span data-type=\"title\" id=toc-3457>[١٠٤٠] سنان بن سلمة</span>\nهو أبو عبد الرحمن، وقيل: أبو حَبْتَر، سِنان بن سلمة بن المُحَبِّق الهُذَلي. يقال (١): ولد في يوم حرب كان لرسول الله - ﷺ- ويقال: إِنها حنين، فذهب به أبوه إِلى رسول الله - ﷺ- فَحَنَّكه، وتَفَلَ في فيه، ودعا له، وسمّاه سنانًا. وكان من الشجعان والأبطال الفرسان، يُعَدُّ في البصريين.\nروى عنه سلمة بن جنادة وغيره. ⦗٤٥١⦘\nمات في آخر ولاية الحجاج.\nحَبْتَر: بفتح الحاء المهملة، وسكون الباء الموحدة، وفتح التاء فوقها نقطتان.\nوالمُحَبِّق: قد تقدَّم ضبطه عند ذكر سلمة أبيه.\nوجُنادة: بضم الجيم، وبالنون، والدال المهملة.\n_________\n(١) كلمة يقال ليست في م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤٠) تهذيب الكمال (١/٥٥٢)، تهذيب التهذيب (٤/٢٤١)، تقريب التهذيب (١/٣٣٤)، خلاصة تهذيب الكمال (١/٤٢٣)، الكاشف (١/٤٠٥)، تاريخ البخاري الكبير (٤/١٦٢)، تاريخ البخاري الصغير (١/٢١٨)، الجرح والتعديل (٤/ترجمة١٠٧٩)، تهذيب مستمر الأوهام (ب/١٧١)، أسد الغابة (٢/٤٥٩)، تجريد أسماء الصحابة (١/٢٤٠)، الاستيعاب (٢/٦٥٧)، الإصابة (٣/١٨٦)، الوافي بالوفيات (١٥/٦٢٧، ٦٣٣)، الثقات (٣/١٧٨) .","vol":"12","page":450},{"text":"<span data-type=\"title\" id=toc-3458>[١٠٤١] سنان بن سلمة الجهني</span>\nهذا الاسم هكذا جاء في كتاب السنن للنَّسائي، في كتاب الحج، في الحج عن الميت من رواية عبد الله بن عباس (١) . ولم يجيء في كتب أسماء الصحابة سنان بن سلمة الجهني. وإِنَّما الذي جاء فيها سنان بن عبد الله الجهني.\nوكذا ذكره ابن مندة، وابن عبد البر في كتابيهما، وأخرجا عند ذِكْره حديث الحج عن الميت الذي يرويه ابن عباس، ولعلَّ سلمة جد سنان، وقد اكتفى النسائي بذكر جده عن أبيه، والله أعلم.\n_________\n(١) انظر الحديث رقم (١٧٤٨) ٣ / ٤٢١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤١) تهذيب الكمال (١/٥٥٢)، تهذيب التهذيب (٤/٢٤١)، تقريب التهذيب (١/٣٣٤)، خلاصة تهذيب الكمال (١/٤٢٣)، تاريخ البخاري الكبير (٤/١٦٢)، تاريخ البخاري الصغير (١/٢١٨)، الجرح والتعديل (٤ترجمة١٠٧٩)، مستمر الأوهام (ب١٧١)، أسد الغابة (٢/٤٥٩)، تجريد أسماء الصحابة (١/٢٣٠)، الاستيعاب (٢/٦٥٧)، الإصابة (٣/١٨٦)، الوافي بالوفيات (١٥/٦٢٧، ٦٣٣)، الثقات (٣/١٧٨) .","vol":"12","page":451},{"text":"<span data-type=\"title\" id=toc-3459>[١٠٤٢] سُنَيْن</span>\nهو أبو جَمِيلَة سُنَيْن، ويقال: هو ابن فرقد السلمي، ويقال: الضمري (١) . وقيل: أسلم عام الفتح. وقال الدارقطني: أدرك النبي - ﷺ-، وحجَّ معه حجة الوداع.\nروى عنه محمد بن شهاب الزهري.\nجَمِيلَة: بفتح الجيم، [[وكسر]] الميم.\nوسُنَيْن: بضم السين، وفتح النون الأولى، وبعدها ياء ساكنة تحتها نقطتان.\n_________\n(١) في خ: النمري، وما أثبتناه من م وهو موافق لـ \" أسد الغابة \" ٢ / ٤٦٥، و\" تهذيب الكمال \" ١٢ / ١٦٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤٢) تهذيب التهذيب (٤/٢٤٥)، تقريب التهذيب (١/٣٣٥)، الكاشف (/٤٠٦)، تاريخ البخاري الكبير (٤/٢٠٩)، تاريخ البخاري الصغير (١/٢٢٣)، الجرح والتعديل (٤ترجمة١٣٩٤)، أسد الغابة (٢/٤٦٥)، تجريد أسماء الصحابة (١/٢٤٢)، الاستيعاب (٢/٦٨٩)، الإصابة (٣/١٩٣)، الوافي بالوفيات (١٥/٦٦١)، الثقات (٣/١٧٩) .","vol":"12","page":451},{"text":"<span data-type=\"title\" id=toc-3460>[١٠٤٣] سهل بن بيضاء</span>\nهو سهل بن وهب بن ربيعة بن هلال بن أُهَيْب بن مالك بن ضَبَّة بن الحارث بن فهر. وهو أخو سهيل، وأمهما البيضاء، واسمها دَعْد. كان ممن أظهر إِسلامه بمكة، وقيل: إنه كان يكتم إِسلامه بمكة، وخرج مع المشركين إِلى بدر فَأُسِرَ يومئذ، فشهد له عبد الله بن مسعود أنه رآه بمكة يُصَلِّي، فخُلِيَّ عنه. مات بالمدينة وصلّى عليه - ﷺ- في المسجد. له ذِكْر في الصلاة على الجنازة (١) .\nأُهَيْب: بضم الهمزة، وفتح الهاء، وسكون الياء، وبعدها باء موحدة.\nوضَبَّة: ⦗٤٥٢⦘ بفتح الضاد المعجمة، وتشديد الباء الموحدة.\nودَعْد: بفتح الدال المهملة الأولى، وسكون العين المهملة.\n_________\n(١) انظر الحديث رقم (٤٣٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤٣) الجرح والتعديل (٤/١٩٤)، الاستيعاب (٦٥٩)، أسد الغابة (٢/٤٦٦)، (٤٦٧)، الإصابة (٢/٨٥) .","vol":"12","page":451},{"text":"<span data-type=\"title\" id=toc-3461>[١٠٤٤] سهل بن أبي حَثْمَة</span>\nهو أبو محمد، ويقال: أبو يحيى، ويقال: أبو عمارة، ويقال: أبو عبد الرحمن، سهل ابن أبي حَثْمَة، واسم أبي حَثْمَة عبد الله بن ساعدة بن عامر بن عدي بن مَجْدَعة بن حارثة بن الحارث بن عمرو بن مالك بن الأوس الأنصاري الأوسي. ويقال: إِن اسم أبيه عبيد الله، وقيل: عامر. ولد سنة ثلاث من الهجرة. سكن الكوفة، وعداده في أهل المدينة، وبها كانت وفاته في زمن مصعب بن الزُّبير.\nروى عنه أبو هريرة، ونافع بن جُبَيْر، وعبد الرحمن بن مسعود.\nحَثْمة: بفتح الحاء المهملة، وسكون الثاء المثلثة.\nومَجْدَعَة: بفتح الميم، وسكون الجيم، وفتح الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤٤) طبقات خليفة (٨٠)، التاريخ الكبير (٤/٩٧)، الاستيعاب (٦٦١)، أسد الغابة (٢/٤٦٨) تهذيب الكمال (٥٥٤)، تهذيب التهذيب (٤/٢٤٨، ٢٤٩)، الإصابة (٢/١٨٦) .","vol":"12","page":452},{"text":"<span data-type=\"title\" id=toc-3462>[١٠٤٥] سهل بن الحنظلية</span>\nهو أبو الحارث، سهل بن الربيع بن عمرو بن عدي بن زيد بن جُشَم بن حارثة بن الحارث الأنصاري الحارثي الأوسي. والحنظلية أم جده، وقيل: أمه، وإِليها ينسب، وبها يعرف. كان ممن بايع تحت الشجرة. وكان فاضلًا معتزلًا عن الناس، كثير الصلوات والذكر، وكان عقيمًا لا يولد له. سكن الشام. ومات بدمشق في أول أيام معاوية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤٥) طبقات خليفة (١٩٦)، التاريخ الكبير (٤/٨٢)، الجرح والتعديل (٤/١٩٥)، الاستيعاب (٦٦٢)، أسد الغابة (٢/٤٦٩) تهذيب الكمال (٥٥٤)، تهذيب التهذيب (٤/٢٥٠)، الإصابة (٢/٨٦) .","vol":"12","page":452},{"text":"<span data-type=\"title\" id=toc-3463>[١٠٤٦] سهل بن حُنَيف</span>\nهو أبو سعيد، وقيل: أبو سعد، وقيل: أبو عبد الله، وقيل: أبو الوليد، وقيل: أبو ثابت، سهل بن حنيف بن واهب بن العكيم بن ثعلبة بن مَجْدَعة بن الحارث بن عمرو، من بني مالك بن الأوس الأنصاري الأوسي. شهد بدرًا وأُحُدًا والمشاهد كلها، وثبت مع النبي - ﷺ- يوم أُحُد وصحب عليًا بعد النبي - ﷺ- واستخلفه على المدينة، ثم ولاه فارس.\nروى عنه ابنه أبو أمامة، وعبيد بن السَبّاق.\nمات بالكوفة سنة ثمان وثلاثين وصلّى عليه عليُّ.\nحُنَيْف: بضم الحاء المهملة، وفتح النون، وسكون الياء، وبالفاء.\nالعُكَيم: ⦗٤٥٣⦘ بضم العين المهملة، وفتح الكاف، وسكون الياء.\nومجدعة: تقدَّم ضبطه في سهل بن أبي حثمة.\nوالسَبَّاق: بفتح السين المهملة، وتشديد الباء الموحدة، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤٦) طبقات خليفة (٨٥، ١٣٥)، تاريخه (١٩٨) والتاريخ الكبير (٤/٩٧)، الجرح والتعديل (٤/ ١٩٥)، الاستيعاب (٦٦٢)، أسد الغابة (٢/٤٧٠) تهذيب الكمال (٥٥٤، ٥٥٥)، وسير علام النبلاء (٢/٣٢٥، ٣٢٩)، تهذيب التهذيب (٤/٢٥١)، الإصابة (٢/٨٧) .","vol":"12","page":452},{"text":"<span data-type=\"title\" id=toc-3464>[١٠٤٧] سهل بن رافع</span>\nهو سهل بن رافع بن عمرو بن عايذ بن ثعلبة بن غنم بن مالك بن النجار. أخو سهيل وهما اليتيمان اللذان كان لهما المِرْبَد الذي بنى فيه رسول الله - ﷺ- مسجده، وكانا يتيمين في حجر أبي أمامة أسعد بن زرارة، لم يشهد بدرًا، وشهدها أخوه سهيل.\nعايذ: بالياء تحتها نقطتان، وبالذال المعجمة، ويقال: بالباء الموحدة والدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤٧) الاستيعاب (٦٦٣)، أسد الغابة (٢/٤٧١)، الإصابة (٢/٨٧) .","vol":"12","page":453},{"text":"<span data-type=\"title\" id=toc-3465>[١٠٤٨] سهل بن سعد</span>\nهو أبو العباس، سهل بن سعد بن مالك بن خالد بن ثعلبة بن حارثة بن عمرو بن الخزرج بن ساعدة بن كعب بن الخزرج الساعدي الأنصاري الخزرجي. ويقال: كان اسمه حزنًا، فسمَّاه النبيّ - ﷺ- سهلًا. مات النبي - ﷺ- وله خمس عشرة سنة، ومات سهل بالمدينة سنة إِحدى وتسعين، وقيل: سنة ثمان وثمانين، وهو آخر من مات من الصحابة بالمدينة.\nروى عنه ابنه العباس، والزهري، وأبو حازم سلمة بن دينار.\nحَزن: ضد سهل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤٨) تهذيب الكمال (١/٥٥٥)، تهذيب التهذيب (٤/٢٥٢)، تقريب التهذيب (١/٣٣٦)، خلاصة تهذيب الكمال (١/٤٢٦)، الكاشف (١/٤٠٧)، تاريخ البخاري الكبير (٤/٩٧)، تاريخ البخاري الصغير (١/٢٠٩، ٢٥٣)، الجرح والتعديل (٤/٨٥٣)، أسماء الصحابة الرواة (ت١٩)، أسد الغابة (٢/٤٧٢)، تجريد أسماء الصحابة (١/٢٤٤)، الاستيعاب (٢/٦٦٤)، الإصابة (٣/٢٠٠)، طبقات ابن سعد (٣/٦٢٥، ٥/٤٣)، سير الأعلام (٣/٤٢٢)، الوافي بالوفيات (١١، ١٦) نقعة الصديان (ت٢٢٥)، الاستبصار (١٠٥، ١٠٦) .","vol":"12","page":453},{"text":"<span data-type=\"title\" id=toc-3466>[١٠٤٩] سُهَيْل بن بيضاء</span>\nهو أبو موسى، وقيل: أبو أمية، سهيل بن وهب بن ربيعة القرشي، أخو سهل. وقد تقدَّم تمام نسبه عند ذكر أخيه. أسلم قديمًا، وهاجر إِلى الحبشة الهجرتين، وشهد بدرًا والمشاهد كلها.\nروى عنه عبد الله بن أُنَيْس، وأنس بن مالك.\nمات في حياة النبي - ﷺ- بعد رجوعه من تبوك سنة تسع، ولا عقب له.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٤٩) تاريخ يحيى بن معين (٢/٢٤٢)، التاريخ الكبير (٤/١٠٣)، الجرح والتعديل (٤/٢٤٥)، الاستيعاب (٦٦٧)، أسد الغابة (٢/٤٤٧، ٤٧٨)، تهذيب الأسماء واللغات (١/٢٣٩)، الإصابة (٢/٩١، ٩٢) .","vol":"12","page":453},{"text":"<span data-type=\"title\" id=toc-3467>[١٠٥٠] سُهَيْل بن رافع</span>\nهو سهيل بن رافع بن أبي عمرو، أخو سهل بن رافع. وقد تقدَّم تمام نسبه عند أخيه. شهد بدرًا وما بعدها من المشاهد، مات في خلافة عمر بن الخطاب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥٠)، الاستيعاب (٦٦٨)، أسد الغابة (٢/٤٧٨)، الإصابة (٢/٩٢) .","vol":"12","page":453},{"text":"<span data-type=\"title\" id=toc-3468>[١٠٥١] سُهَيْل بن عمرو</span>\nهو أبو يزيد، سُهَيل بن عمرو بن عبد شمس بن عبد ود بن نضر بن مالك بن حِسْل بن عامر بن لؤي بن غالب القرشي العامري والد أبي جندل. ⦗٤٥٤⦘ كان أحد الأشراف من قريش وساداتهم، أُسر يوم بدر كافرًا، وكان خطيبَ قريش، فقال عمر: يا رسول الله أنزع ثنيته، فلا يقوم عليك خطيبًا أبدًا، فقال رسول الله - ﷺ-: «دَعْهُ فَعَسَى أَنْ يَقُوم مقامًا تحمده» . وهو الذي جاء في صلح الحديبية، وعلى يده انبرم الصلح، والمقام الذي وعد به النبي - ﷺ- لسهيل هو لمَّا مات النبي - ﷺ-، اختلف الناس بمكة، وارتد من ارتد منهم، فقام سهيل خطيبًا، وسكن الناس، ومنعهم من الاختلاف، فكان هذا هو المقام الذي أشار إِليه.\nروى عنه أبو سعد بن أبي فَضَالة.\nومات سنة ثماني عشرة في طاعون عَمواس؛ وقيل: قتل باليرموك.\nحِسْل: بكسر الحاء المهملة، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥١) تهذيب التهذيب (٤/٢٦٤)، الثقات (٣/١٧١)، الجرح والتعديل (٤/ترجمة١٠٧٢، ١٠٥٨)، صفوة الصفوة (١/٧٣)، تاريخ الإسلام ٣/٩٢)، شذرات الذهب (١/٢٦)، أسد الغابة (٢/٤٨٠)، تجريد أسماء الصحابة (١/٢٤٧)، الاستيعاب (٢/٦٦٩)، الإصابة (٣/٢١)، طبقات ابن سعد (٢/٨)، سير الأعلام (١/ ١٩٤)، الوافي بالوفيات (١٦/٢٧)، نقعة الصديان (ت٢٩٦)، سير أعلام النبلاء (١/١٩٤)، الثقات (٣/١٧١)، المحبر (٤٧٣)، العقد الثمين (٤/٦٥٣)، الوافي بالوفيات (١٦/٢٧)، الأعلام (٣/١٤٤)، التحفة اللطيفة (٢٠٥) .","vol":"12","page":453},{"text":"<span data-type=\"title\" id=toc-3469>[١٠٥٢] سُوَيْد بن حنظلة</span>\nهو سُوَيْد بن حنظلة. قال ابن عبد البر: لا أعرف له نسبًا. يُعَدُّ في الكوفيين وحديثه فيهم.\nروى عنه أهله في كتاب اليمين (١) .\n_________\n(١) أخرجه أبو داود رقم (٣٢٥٦)، وابن ماجة رقم (٢١١٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥٢) تهذيب التهذيب (٤/٢٧١)، تهذيب التهذيب (١/٣٤٠)، تاريخ البخاري الكبير (٢/١٤٤)، الجرح والتعديل (٤/ص٢٣٢)، الثقات (٣/١٧٧)، أسد الغابة (٢/٤٨٨)، أسماء الصحابة الرواة (ت٤٩١) .","vol":"12","page":454},{"text":"<span data-type=\"title\" id=toc-3470>[١٠٥٣] سُوَيْد بن قيس</span>\nهو أبو صفوان، سُوَيْد بن قيس الذُّهَلي، ويقال: اسمه مالك بن عُميرة، ويقال: مالك بن هبيرة، والأول أشهر. ويقال: هو عبدي من عبد القيس.\nروى عنه سِماك بن حرب. وعداده في الكوفيين.\nعَمِيرة: بفتح العين المهملة، وكسر الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥٣) طبقات خليفة ١٣٢٠)، التاريخ الكبير (٤/١٤١)، (١٤٢)، الجرح والتعديل (٤/٢٣٢)، الاستيعاب (٦٨٥)، أسد الغابة (٢/٤٩٣) تهذيب الكمال (٥٦٢)، تهذيب التهذيب (٤/٢٧٩)، الإصابة (٢/ ١٠٠) .","vol":"12","page":454},{"text":"<span data-type=\"title\" id=toc-3471>[١٠٥٤] سُوَيْد بن مُقَرِّن</span>\nهو أبو علي، وقيل: أبو عمرو، سُوَيْد بن مُقَرِّن بن عايذ بن ميجا بن نصر بن كعب المُزني. أخو النعمان بن مُقَرِّن. يُعَدُّ في الكوفيين.\nروى عنه ابنه معاوية، والكوفيون.\nمات بالكوفة.\nمُقَرِّن: بضم الميم، وفتح القاف، وكسر الراء المشددة.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\nوميجا: بكسر الميم، وسكون الياء تحتها نقطتان، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥٤) تهذيب الكمال (١/٥٦٢)، تهذيب التهذيب (٤/٢٧٩)، تقريب التهذيب (١/٣٤١)، خلاصة تهذيب الكمال (١/٤٣٢)، الكاشف (١/٤١٢)، تاريخ البخاري الكبير (٤/١٤٠)، تاريخ البخاري الصغير (١/٥٦)، الجرح والتعديل (٤ترجمة٩٩٤)، تجريد أسماء الصحابة (١/٢٥٠)، الإصابة (٣/ ٢٢٩)، الاستيعاب (٢/٦٨٠)، الوافي بالوفيات (١٦/٥١)، الثقات (٣/١٧٦) .","vol":"12","page":454},{"text":"<span data-type=\"title\" id=toc-3472>[١٠٥٥] سُوَيْد بن النُّعمان</span>\nهو سُوَيْد بن النّعمان بن مالك بن عايذ بن مَجْدَعة بن جُشَم بن حارثة الأنصاري الأوسي.\nشهد بيعة الرضوان. وقيل: إنه شهد أُحُدًا وما بعدها من المشاهد. يُعَدُّ في أهل المدينة، وحديثه فيهم.\nروى عنه بُشَيْر بن يَسَار.\nعايذ: بالياء تحتها نقطتان، والذال المعجمة.\nومَجْدَعَة: بفتح الميم، وسكون الجيم، وفتح الدال المهملة.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\nوبُشَيْر: بضم الباء الموحدة، وفتح الشين المعجمة، وسكون الياء.\nويَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥٥) طبقات خليفة (٨٠)، والتاريخ الكبير (٤/١٤١)، الجرح والتعديل (٤/٣٢)، الاستيعاب (٦٨٠)، أسد الغابة (٢/٤٩٤) تهذيب الكمال (٥٦٢)، الإصابة (٢١/١٠٠)، تهذيب التهذيب (٢٨٠١٤، ٢٨١) .الإسلام","vol":"12","page":455},{"text":"<span data-type=\"title\" id=toc-3473>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-3474>[١٠٥٦] سالم البَرَّاد</span>\nهو أبو عبد الله، سالم البرَّاد. من خيار التابعين وثقاتهم. قال عطاء بن السّائب: حدثني سالم البراد، وكان أوثق عندي من نفسي.\nالبَرَّاد: بفتح الباء الموحدة، وتشديد الراء، وبالدال المهملة.\nسمع أبا مسعود البدري، وأبا هريرة، وابن عمر.\nسمع منه عطاء بن السائب، وإِسماعيل بن أبي خالد، وعبد الملك بن عُمَيْر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥٦) تهذيب الكمال (١/٤٦٣)، تهذيب التهذيب (٣/٤٤٤)، تقريب التهذيب (١/٢٨١)، خلاصة تهذيب الكمال (١/٣٦٢)، الكاشف (١/٣٤١)، تاريخ البخاري الكبير (٤/١٠٨)، الجرح والتعديل (٤/١٩٠)، الثقات (٤/٣٠٧) .","vol":"12","page":455},{"text":"<span data-type=\"title\" id=toc-3475>[١٠٥٧] سالم بن أبي الجعد</span>\nهو سالم بن أبي الجعد، واسم أبي الجعد رافع الكوفي. من مشاهير التابعين وثقاتهم.\nسمع ابن عمر، وجابرًا، وأنسًا.\nروى عنه منصور، والأعمش.\nمات سنة سبع أو ثمان وتسعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥٧) تاريخ يحيى بن معين (٢/١٨٦)، طبقات خليفة (١٥٦)، والتاريخ الكبير (٤/٧-١)، الجرح والتعديل (٤/١٨١) تهذيب الكمال (٤٥٩)، وسير أعلام النبلاء (٥/١٠٨.١١٠)، والعبر (١/١٨٩)، تهذيب التهذيب (٣/٤٣٢)، الإصابة (٢/١٢٠) .","vol":"12","page":455},{"text":"<span data-type=\"title\" id=toc-3476>[١٠٥٨] سالم بن عبد الله</span>\nهو أبو عمرو، ويقال: أبو عبد الله، سالم بن عبد الله بن عمر بن الخطاب القرشي العدوي المدني. أحد فقهاء المدينة، من سادات التابعين وعلمائهم وثقاتهم. ⦗٤٥٦⦘\nروى عن أبيه، وغيره.\nروى عنه الزُّهري، ونافع.\nمات سنة ست ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥٨) تهذيب الكمال (١/٤٦٠)، تهذيب التهذيب (٣/٤٣٦)، تقريب التهذيب (١/٢٨٠)، خلاصة تهذيب الكمال (١/٣٦١)، الكاشف (٣/٣٤٤)، تاريخ البخاري الكبير (٤/١١٥)، الجرح والتعديل (٤/٧٩٧)، الوافي بالوفيات (١٥/٨٣)، الحلية (٢/١٩٣)، البداية والنهاية (٩/٢٣٤)، سير الأعلام (٤/٤٥٧) والحاشية، طبقات ابن سعد (٥/١٤٤)، الثقات (٤/٣٠٥) .","vol":"12","page":455},{"text":"<span data-type=\"title\" id=toc-3477>[١٠٥٩] سالم بن عبد الله</span>\nهو أبو عبد الله، سالم بن عبد الله المدني المعروف بسَبَلان، مولى شدَّاد النَّصري، ويقال: مولى النَّصْرِيِّين. قال أبو حاتم: هو مولى مالك بن أوس بن الحَدَثان النَّصري، ويقال: مولى المَهْري، وقيل: مولى دَوْس، ويقال: مولى شدَّاد بن الهاد الليثي، كل ذلك يقال، والمسمى واحد. وهو من مشاهير تابعي أهل المدينة.\nسمع جماعة من الصحابة، منهم أبو سعيد، وعائشة، وأبو هريرة.\nروى عنه أبو الأسود، وبُكير بن الأشج.\nسَبَلان: بفتح السين المهملة، وفتح الباء الموحدة، والنون.\nوالنَّصْري: بفتح النون، وبالصاد المهملة.\nوالحَدَثان: بفتح الحاء والدال المهملتين، وبالثاء المثلثة.\nوالمهري: بفتح الميم، وسكون الهاء، وبالراء.\nوبُكير: بضم الباء الموحدة، وفتح الكاف.\nوالأشج: بالشين المعجمة، والجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٥٩) تهذيب الكمال (١/٤٦١)، تهذيب التهذيب (٣/٤٣٨)، تقريب التهذيب (١/٢٨٠)، خلاصة تهذيب الكمال (١/٣٦١)، الكاشف (١/٣٤٤)، الجرح والتعديل (٤/٧٩٨)، سير الأعلام (٤/٥٩٥)، الثقات (٤/ ٣٠٧) .","vol":"12","page":456},{"text":"<span data-type=\"title\" id=toc-3478>[١٠٦٠] سالم المكي</span>\nهو سالم بن شَوَّال المكي، تابعيّ.\nروى عن أم حبيبة، زوج النبي - ﷺ-.\nروى عنه عمرو بن دينار. وقال سفيان بن عيينة: ولم أسمع أحدًا يحدث عنه إِلا عمرو بن دينار.\nشَوَّال: بفتح الشين المعجمة، وتشديد الواو، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦٠) تهذيب الكمال (١/٤٦٠)، تهذيب التهذيب (٣/٤٣٦)، تقريب التهذيب (١/٢٨٠)، خلاصة تهذيب الكمال (١/٣٦١)، الكاشف (١/٣٤٤)، تاريخ البخاري الكبير (٤/١١٤)، الجرح والتعديل (٤/٧٩٢)، الإكمال (٥/٨٨)، الثقات (٤/٣٠٦) .","vol":"12","page":456},{"text":"<span data-type=\"title\" id=toc-3479>[١٠٦١] سالم أبو النَّضر</span>\nهو أبو النضر، سالم بن أبي أميَّة، مولى عمر بن عبيد الله بن معمر القرشي التَّيمي المدني. يُعَدُّ في التَّابعين، وأكثر روايته عنهم.\nروى عنه مالك، والثوري، وابن عيينة.\nالنَّضْر: بفتح النون، وسكون الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦١) تاريخ بن معين (٢/١٨٦)، طبقات خليفة (٢٦٨)، التاريخ الكبير (٤/١١)، الجرح والتعديل (٤/١٧٩) تهذيب الكمال (٤٦٣)، تقريب التهذيب (٤٣١)، (٤٣٢) .","vol":"12","page":456},{"text":"<span data-type=\"title\" id=toc-3480>[١٠٦٢] السَّائب بن فَرُّوخ</span>\nهو أبو العباس، السائب بن فروخ الشاعر الأعمى المكي والد العلاء بن أبي العباس. تابعيّ مشهور.\nروى عن عبد الله بن عمر، وعبد الله بن عمرو.\nروى عنه عطاء بن أبي رَباح، وعمرو بن دينار، وحبيب بن أبي ثابت.\nفَرُّوخ: بفتح الفاء، وضم الراء المشددة، وبالخاء المعجمة.\nورَباح: بفتح الراء، وتخفيف الباء الموحدة، والحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦٢) تهذيب الكمال (١/٤٦٤)، تقريب التهذيب (٣/٤٤٩)، تقريب التهذيب (١/٢٨٢)، خلاصة تهذيب الكمال (١/٣٦٤)، الكاشف (١/٣٤٧)، تاريخ البخاري الكبير (٤/١٥٤)، الجرح والتعديل (٤/١٠٤٥)، الوافي بالوفيات (١٥/١٠٦)، طبقات ابن سعد (٥/٤٧٧)، الثقات (٤/٣٢٦) .","vol":"12","page":457},{"text":"<span data-type=\"title\" id=toc-3481>[١٠٦٣] السّائب القاريُّ</span>\nهو السائب مولى القاريِّين. تابِعيّ.\nروى عن زيد بن خالد. روى حديثه ابن جريج عن أبي سعد الأعمى قال ذلك البخاري.\nالقاريِّين: بالقاف، وتشديد الياء، من القارة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦٣) التاريخ الكبير (٤/١٥٣)، الجرح والتعديل (٢٤٣) .","vol":"12","page":457},{"text":"<span data-type=\"title\" id=toc-3482>[١٠٦٤] سَبْرَة بن عبد العزيز</span>\nهو سَبْرَة بن عبد العزيز بن الربيع بن سَبْرة بن معبد الجُهَني.\nروى عن أبيه وغيره.\nروى عنه إِسحاق بن يزيد، ويعقوب بن محمد، وابن وهب.\nسَبْرَة: بفتح السين، وسكون الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦٤) تهذيب الكمال (١/٤٦٥)، تهذيب التهذيب (٣/٤٥٢)، تقريب التهذيب (١/٢٨٣)، خلاصة تهذيب الكمال (١/٣٦٥)، الكاشف (١/٣٤٧)، تاريخ البخاري الكبير (٤/١٨٩-٩/٤٣)، الجرح والتعديل (٤/١٢٨٨)، الثقات (٨/٣٠١) .","vol":"12","page":457},{"text":"<span data-type=\"title\" id=toc-3483>[١٠٦٥] سُبَيْع بن خالد</span>\nهو سُبَيْع بن خالد اليَشْكُري. بصري. يُعَدُّ في التابعين.\nروى عن حذيفة، صالح الحديث مع قلته. وفي طبقته آخر يقال له سبيع، يروي عن حذيفة أيضًا، وهو سَلُوليّ كوفي.\nسُبَيْع: بضم السين، وفتح الباء الموحدة، وسكون الياء.\nوسَلُولي: بفتح السين المهملة، وضم اللام الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦٥) تهذيب الكمال (١/٤٦٥)، تهذيب التهذيب (٣/٤٥٤)، تقريب التهذيب (١/٢٨٤)، خلاصة تهذيب الكمال (١/٤٣٧)، الكاشف (١/٣٤٨)، تاريخ البخاري الكبير (٤/٢٠٦-٩/٤٥)، الجرح والتعديل (٤/١٣٥١)، الثقات (٤/٣٤٧) .","vol":"12","page":457},{"text":"<span data-type=\"title\" id=toc-3484>[١٠٦٦] سُرَيْج بن يونس</span>\nهو أبو الحارث، سُرَيْج بن يونس بن إِبراهيم المَرْوَروذي. سكن بغداد، وكان من خيار عباد الله، صاحب أحوال سنية.\nروى عن سفيان بن عيينة، وهُشَيْم. ⦗٤٥٨⦘\nروى عنه موسى بن هارون، وعبد الله بن أحمد بن حنبل، ومسلم بن الحجاج.\nمات في ربيع الأول سنة خمس وثلاثين ومائتين، وقبره ببغداد.\nسريج: بضم السين، وفتح الراء، وبالجيم.\nوهُشَيْم: بضم الهاء، وفَتح الشين المُعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦٦) التاريخ الكبير (٤/٢٠٥)، الجرح والتعديل (٤/٣٠٥)، تاريخ بغداد (٩/٢١٩-٢٢١) تهذيب الكمال (٤٥٧-٤٥٩) والعبر (١/٤٢١)، سير أعلام النبلاء (١١/١٤٦) (١٤٧)، تهذيب التهذيب (٣/٤٥٧-٤٥٩) .","vol":"12","page":457},{"text":"<span data-type=\"title\" id=toc-3485>[١٠٦٧] سعد بن إِبراهيم</span>\nهو أبو إِبراهيم، ويقال: أبو إِسحاق، سعد بن إِبراهيم بن عبد الرحمن بن عوف الزُّهْري القرشي. قاضي المدينة زمن القاسم بن محمد من أفاضل المدنيين وتابعيهم.\nسمع أباه، وعَمَّيْه أبا سلمة وحميدًا. وكان الزُّهري يقول: سعد سعد.\nقال ابن المديني: كان سعد لا يحدث بالمدينة، فلذلك لم يكتب عنه أهل المدينة، ومالك لم يكتب عنه إِلا حرفًا واحدًا، وإنما سمع منه شعبة وسفيان بواسط، وسمع منه ابن عيينة بمكة شيئًا يسيرًا. توفي سنة خمس وقيل: سنة ست، وقيل: سنة سبع وعشرين ومائة، وهو ابن اثنتين وسبعين سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦٧) تهذيب الكمال (١/٤٦٨)، تهذيب التهذيب (٣/٤٦٣)، تقريب التهذيب (١/٢٨٦)، خلاصة تهذيب الكمال (١/٣٦٧)، الكاشف (١/٣٥٠)، تاريخ البخاري الكبير (٤/٥١)، تاريخ البخاري الصغير (١/ ٣١٣، ٣٢٢، ٣٢٤)، الجرح والتعديل (٤/٣٤٢)، البداية والنهاية (١٠/٢٦)، الوافي بالوفيات (١٥/١٤٨)، الثقات (٤/٢٩٧)، سير الأعلام (٥/٤١٨) والحاشية.","vol":"12","page":458},{"text":"<span data-type=\"title\" id=toc-3486>[١٠٦٨] سعد بن إِياس</span>\nهو أبو عمرو، سعد بن إِياس الشيباني البكري الكوفي. مخضرم أدرك الجاهلية والإِسلام. وهو أحد من عاش مائة وعشرين سنة. قال: أذكر أنّي سمعتُ بالنبي - ﷺ-، وأنا أرعى إِبلًا لأهلي بكاظمة، وتكامل شبابي يوم القادسيّة، فكنت ابن أربعين سنة.\nإِياس: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\nوالبَكري: بفتح الباء الموحدة.\nروى عن ابن مسعود، وكان من أصحابه.\nروى عنه عيسى بن عبد الرحمن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦٨) تهذيب الكمال (١/٤٧٠)، تهذيب التهذيب (٣/٤٦٨)، تقريب التهذيب (١/٢٨٦)، خلاصة تهذيب الكمال (١/٣٦٨)، الكاشف (١/٣٥١)، تاريخ البخاري الكبير (٤/٤٧)، الجرح والتعديل (٤/٣٤٠)، طبقات ابن سعد (٦/١٠٤)، سير الأعلام (١٧٣)، الحاشية.","vol":"12","page":458},{"text":"<span data-type=\"title\" id=toc-3487>[١٠٦٩] سَعْد الجارِي</span>\nهو سعد الجاري، مولى عمر بن الخطاب. وهو والد عمر بن سعد، حديثه في الصَّيْد، أخرجه الموطأ (١) .\n⦗٤٥٩⦘\nالجاري: بالجيم، وكسر الراء.\nروى عن ابن عمر، وابن عمرو. روى عنه زيد بن أسلم.\n_________\n(١) انظر الحديث رقم (٥٠٠٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٦٩) لم أعثر على ترجمته.","vol":"12","page":458},{"text":"<span data-type=\"title\" id=toc-3488>[١٠٧٠] سعد بن طارق</span>\nهو أبو مالك، سعد بن طارق بن أَشْيَم الأَشْجَعي الكوفي. يعد في التابعين.\nسمع أباه، وعبد الله بن أبي أَوْفَى، ونفرًا من التابعين.\nسمع منه عبد الواحد بن زياد، ويزيد بن هارون، وسفيان، وشعبة. طارق: بالقاف.\nوأشيم: بفتح الهمزة، وسكون الشين المعجمة، وفتح الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧٠) تهذيب الكمال (١/٤٧١)، تهذيب التهذيب (٣/٤٧٢)، تقريب التهذيب (١/٢٨٧)، خلاصة تهذيب الكمال (١/٣٦٩)، الكاشف (١/٣٥٢)، تاريخ البخاري الكبير (٤/٥٨)، الجرح والتعديل (٤/٣٧٨)، ميزان الاعتدال (٢/١٢٢)، لسان الميزان (٧/٢٢٦)، سير الأعلام (٦/١٨٤) والحاشية، الثقات (٤/٢٩٤) .","vol":"12","page":459},{"text":"<span data-type=\"title\" id=toc-3489>[١٠٧١] سَعد بن طَرِيف</span>\nهو أبو غطفان، سعد بن طَرِيف المُرِّي، وقيل: اسمه يزيد.\nروى عن ابن عباس، وأبي هريرة.\nطَرِيف: بالطاء المهملة مفتوحة، وكسر الراء. والمُرّي: بضم الميم، وتشديد الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧١) تهذيب الكمال (١/٤٧١)، تهذيب التهذيب (٣/٤٧٣)، تقريب التهذيب (١/٢٨٧)، خلاصة تهذيب الكمال (١/٣٦٩)، الكاشف (١/٣٥٢)، تاريخ البخاري الكبير (٤/٥٩)، تاريخ البخاري الصغير (٢/١٦٤)، الجرح والتعديل (٤/٣٧٩)، ميزان الاعتدال (٢/١٢٢)، لسان الميزان (٧/٢٢٦)، مجمع الزوائد (١/٢٠٣-٢/٢٣، ٣٠٥-٦/٢٧٣، ٣١٦-٨/٧٨-١٩٠) .","vol":"12","page":459},{"text":"<span data-type=\"title\" id=toc-3490>[١٠٧٢] سَعْد بن عُبَيْد</span>\nهو أبو عُبَيْد سَعْد بن عُبَيْد، مولى عبد الرحمن بن الأزهر بن عبد عوف، ويقال: إنه مولى [ابن عمه] (١) عبد الرحمن بن عوف، ويقال: هو مولى الأول، غير أنه ينسب إِلى الثاني، لأنهما أبناء عم. من مشاهير التابعين بالمدينة، مُجْمَع على ثقته.\nسمع عمر، وعثمان، وعليًّا. وكان من أهل الفقه.\nروى عنه الزُّهري، وسعيد بن خالد.\nمات سنة ثمان وتسعين.\n_________\n(١) الزيادة من \" تهذيب الكمال \" ١٠ / ٢٨٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧٢) تهذيب الكمال (١/٤٧٣)، تهذيب التهذيب (٣/٤٧٧)، تقريب التهذيب (١/٢٨٨)، خلاصة تهذيب الكمال (١/٣٧٠)، الكاشف (١/٣٥٣)، تاريخ البخاري الكبير (٤/٦٠)، الجرح والتعديل (٤/٣٩٠)، الوافي بالوفيات (١٥/١٨١)، الثقات (٤/٢٩٥) .","vol":"12","page":459},{"text":"<span data-type=\"title\" id=toc-3491>[١٠٧٣] سَعْد بن هشام</span>\nهو سَعْد بن هشام بن عامر الأَنْصاري، تابعي جليل القدر.\nسمع ابن عمر، وعائشة، وغيرهما.\nروى عنه الحسن البَصْري. وحديثه عند أهل البصرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧٣) تهذيب التهذيب (٣/٤٨٣)، تقريب التهذيب (١/٢٨٩)، خلاصة تهذيب الكمال (١/٣٧١)، الكاشف (١/٣٥٤)، تاريخ البخاري الكبير (٤/٦٦)، الجرح والتعديل (٤/٤٢٤)، الوافي بالوفيات (١٥/١٨٢)، الثقات (٤/٢٩٤) .","vol":"12","page":459},{"text":"<span data-type=\"title\" id=toc-3492>[١٠٧٤] سعيد بن أبيض</span>\nهو سعيد بن أبيض بن حَمّال السَّبَئي المأربي اليمني. ⦗٤٦٠⦘\nيروي عن أبيه. تابعي، عزيز الحديث.\nروى عنه ابنه ثابت.\nحَمَّال: بفتح الحاء المهملة، وتشديد الميم.\nالسَّبَئِي: بفتح السين المهملة، وفتح الباء الموحدة، وكسر الهمزة.\nوالمَأْرِبي: بهمزة ساكنة بعد الميم، وبالراء المكسورة، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧٤) تهذيب الكمال (١/٤٧٦)، تهذيب التهذيب (٤/٣) تقريب التهذيب (١/٢٩١) خلاصة تهذيب الكمال (١/٢٧٣)، الكاشف (١/٣٥٥)، تاريخ البخاري الكبير (٣/٤٥٩)، الجرح والتعديل (٤/٥، ١٩)، ميزان الاعتدال (٢/١٦٢)، لسان الميزان (٣/٢٣-٧/٢٧٧)، الثقات (٤/٣٨٠) .","vol":"12","page":459},{"text":"<span data-type=\"title\" id=toc-3493>[١٠٧٥] سعيد بن أبي بردة</span>\nهو سعيد بن أبي بردة - واسم أبي بردة عامر - بن أبي موسى عبد الله بن قيس الأشعري الكوفي.\nسمع أباه وغيره من التابعين.\nروى عنه قتادة، وشعبة.\nبُرْدة: بضم الباء الموحدة، وسكون الراء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧٥) تهذيب الكمال (١/٤٧٨)، تهذيب التهذيب (٤/٨)، تقريب التهذيب (١/٢٩٢)، خلاصة تهذيب الكمال (١/٤٧٨)، الكاشف (١/٣٥٦٦)، تاريخ البخاري الكبير (٣/٣٦٠)، الجرح والتعديل (٤/٢٠٦)، الثقات (٦/٣٥١) .","vol":"12","page":460},{"text":"<span data-type=\"title\" id=toc-3494>[١٠٧٦] سعيد بن جُبَيْر</span>\nهو أبو عبد الله، سعيد بن جُبَيْر بن هشام الأسدي، مولى بني والبة، بطن من بني أسد بن خزيمة. كوفي، أحد أعلام التابعين.\nسمع أبا مسعود، وابن عباس، وابن عمر، وابن الزبير، وأنسًا.\nسمع منه عمرو بن دينار، وأيوب، وجعفر بن إياس. قتله الحجاج بن يوسف في شعبان سنة خمس وتسعين (١)، وله تسع وأربعون سنة، ومات الحجاج في رمضان من السنة [نفسها] (٢) ويقال: مات بعده بستة أشهر، ولم يسلط بعده على قتل أحد. ودفن بظاهر واسط العراق، وقبره بها يُزار.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nوالِبَة: بكسر اللام، وفتح الباء الموحدة.\nوخُزَيمة: بضم الخاء المعجمة، وفتح الزاي.\nوإِياس: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\n_________\n(١) بل الأصح أنه قتل سنة ٩٤ هـ.\n(٢) زيادة ليست في الأصول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧٦) تهذيب الكمال (١/٤٧٩)، تهذيب التهذيب (٤/١١)، تقريب التهذيب (١/٢٩٢)، خلاصة تهذيب الكمال (١/٣٧٤)، الكاشف (١/٣٥٦)، الثقات (٤/٢٧٥)، تاريخ البخاري الكبير (٣/٤٦١)، تاريخ البخاري الصغير (١/٢١٠، ٢١١، ٣١٢، ٢٢١، ٢٢٦، ٢٢٧، ٢٨٤) شذرات الذهب (١/١٠٨)، الوافي بالوفيات (١٥/٢٠٦)، الحلية (٤/٢٧٢)، طبقات ابن سعد (٩/٨)، سير الأعلام (٤/٣٢١) والحاشية، ديوان الإسلام (ت١٠٩٧)، تاريخ أصبهان (٧١١)، طبقات أصبهان (٢٢) .","vol":"12","page":460},{"text":"<span data-type=\"title\" id=toc-3495>[١٠٧٧] سعيد بن الجُرَيْري</span>\nهو أبو مسعود، سعيد بن إِياس الجُرَيْري من بني جُرَيْر بن عُبَاد، بطن من بكر وايل. بصري تابعي. ⦗٤٦١⦘\nروى عن أبي الطُّفيل، وسمع عبد الرحمن بن أبي بكر، وخلقًا من التابعين.\nسمع منه الثوري، وشعبة، ويزيد بن هارون.\nمات سنة أربع وأربعين ومائة.\nإِياس: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\nوجُرَير: بضم الجيم، وفتح الراء الأولى، وسكون الياء تحتها نقطتان.\nوعُبَاد: بضم العين، وتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧٧) تهذيب التهذيب (١/٢٩١)، الكاشف (١/٣٥٦)، تاريخ البخاري الكبير (٣/٤٥٦)، تاريخ البخاري الصغير (٢/٧٨)، خلاصة تهذيب الكمال (١/٣٧٤)، لسان الميزان (٧/٢٧٧)، سير الأعلام (٦/١٥٣) والحاشية، الجرح والتعديل (٤/١)، ميزان الاعتدال (٢/١٢٧)، الوافي بالوفيات (١٥/٢٠٢)، شذرات الذهب (١/٢١٥)، طبقات ابن سعد (٧/٢٤)، الثقات (٦/٣٥١) .","vol":"12","page":460},{"text":"<span data-type=\"title\" id=toc-3496>[١٠٧٨] سعيد بن جُمْهان</span>\nهو أبو حفص، سعيد بن جُمْهان الأَسْلَمي. تابعي، بصري، عزيز الحديث.\nروى عن سَفينة مولى النبي - ﷺ-، وغيره.\nسمع منه حماد بن سلمة، وعبد الوارث.\nجُمْهان: بضم الجيم، وسكون الميم، وبالنون.\nوسَفِينة: بفتح السين المهملة، وكسر الفاء، وسكون الياء تحتها نقطتان، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧٨) تهذيب الكمال (١/٤٨٢)، تهذيب التهذيب (٤/١٤)، تقريب التهذيب (١/٢٩٢)، خلاصة تهذيب الكمال (١/٣٧٥)، الكاشف (١/٣٥٧)، تاريخ البخاري الكبير (٣/٤٦٢)، تاريخ البخاري الصغير (١/١٩٧)، الجرح والتعديل (٤/٣٠)، ميزان الاعتدال (٢/١٣١)، لسان الميزان (٧/٢٢٧)، مجمع (٣/١٢٧-١٠/٧٢)، الثقات (٤/٢٧٨) .","vol":"12","page":461},{"text":"<span data-type=\"title\" id=toc-3497>[١٠٧٩] سعيد بن الحارث</span>\nهو سعيد بن الحارث بن المُعَلَّى، ويقال: ابن أبي المُعَلَّى الأَنْصاري الحجازي. قاضي المدينة، من مشاهير التابعين.\nسمع ابن عمر، وأبا سعيد، وجابر بن عبد الله.\nسمع منه محمد بن عمرو، وفُلَيْح، وعمرو بن الحارث، وعمارة بن غَزِيَّة.\nفُلَيْح: بضم الفاء، وفتح اللام، وبالحاء المهملة.\nوغَزِيَّة: بفتح الغين المعجمة، وكسر الزاي، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٧٩) تهذيب الكمال (١/٤٨٢)، تهذيب التهذيب (٤/١٥)، تقريب التهذيب (١/٢٩٢)، خلاصة تهذيب الكمال (١/٣٧٥)، الكاشف (١/٣٥٧)، تاريخ البخاري الكبير (٣/٤٦٢)، الجرح والتعديل (٤/٤٠) سير الأعلام (٥/١٦٤)، الحاشية)، الثقات (٤/٢٨٢) .","vol":"12","page":461},{"text":"<span data-type=\"title\" id=toc-3498>[١٠٨٠] سعيد بن أبي الحسن</span>\nهو سعيد بن أبي الحسن، واسم أبي الحسن يسار البصري، أخو الحسن البصري، مولى زيد بن ثابت الأنصاري، تابعي.\nروى عن ابن عباس، وأبي هريرة.\nروى عنه قتادة، وعوف (١) . ⦗٤٦٢⦘\nمات قبل أخيه بسنة، وذلك سنة تسع ومائة.\nيسار: بالياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n(١) في م: عوف بن، وهو عوف الأعرابي كما في \" تهذيب الكمال \" و\" الجرح والتعديل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨٠) تهذيب الكمال (١/٥٠٩)، تهذيب التهذيب (٤/١٠٢)، تقريب التهذيب (١/٣٠٩)، خلاصة تهذيب الكمال (١/٣٩٣)، الكاشف (١/٣٧٦)، الجرح والتعديل (٤/٣٠٥)، البداية والنهاية (٩/٣١٤)، الوافي بالوفيات (١٥/٢٧٤)، سير الأعلام (٥/٩٣)، الثقات (٤/٢٧٩) .","vol":"12","page":461},{"text":"<span data-type=\"title\" id=toc-3499>[١٠٨١] سعيد بن أبي سعيد</span>\nهو أبو سعيد، سعيد بن أبي سعيد، واسم أبي سعيد كيسان المَقْبُري. كان يسكن عند مقبرة فنسب إِليها، وهو من أهل المدينة، مولى بني ليث، من مشاهير التابعين. قال الواقدي: كان قد كبر حتى اختلط قبل موته، فمن أخذ منه قبل اختلاطه فهو ثبت حجة.\nمات سنة ثلاث وعشرين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨١) تهذيب الكمال (١/٤٩٠)، تهذيب التهذيب (٤/٧٦)، تقريب التهذيب (١/٣٠٤)، خلاصة تهذيب الكمال (١/٣٨٠)، الكاشف (١/٣٦١)، تاريخ البخاري الكبير (٣/٤٧٤)، تاريخ البخاري الصغير (١/٢٨١، ٢٨٢)، الجرح والتعديل (٤/٢٥١)، ميزان الاعتدال (٢/١٣٨)، لسان الميزان (٧/ ٢٢٩)، مقدمة الفتح (٤٥٠)، طبقات ابن سعد (٥/٨٥، ٤٢٤)، الوافي بالوفيات (١٥/٢٥٠ والحاشية) .","vol":"12","page":462},{"text":"<span data-type=\"title\" id=toc-3500>[١٠٨٢] سعيد بن عبد الرحمن</span>\nهو أبو صالح، سعيد بن عبد الرحمن الغفاري المصري. من تابعي المصريين.\nروى عن علي بن أبي طالب، وعقبة بن عامر.\nروى عنه الحجاج بن شداد. قال أبو زرعة: ثقة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨٢) تهذيب الكمال (١/٤٩٧)، تهذيب التهذيب (٤/٥٨)، تقريب التهذيب (١/٣٠١)، خلاصة تهذيب الكمال (١/٣٨٤)، الكاشف (٣٦٦)، تاريخ البخاري الكبير (٣/٤٩١)، الجرح والتعديل (٤/١٧٢)، الثقات (٤/٢٨٧) .","vol":"12","page":462},{"text":"<span data-type=\"title\" id=toc-3501>[١٠٨٣] سعيد بن عبد الرحمن</span>\nهو أبو عبيد الله، سعيد بن عبد الرحمن بن حسان المخزومي المكي. صحب ابن عيينة، وأكثر عنه الرواية.\nروى عنه نفر من الأعلام وأَثْنُوا عليه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨٣) تهذيب الكمال (١/٤٩٦)، تهذيب التهذيب (٤/٥٥)، تقريب التهذيب (٤/٥٥)، تقريب التهذيب (١/٣٠٠)، خلاصة تهذيب الكمال (١/٣٨٣)، الكاشف (١/٣٦٥)، الجرح والتعديل (٤/١٦٩)، الوافي بالوفيات (١٥/٢٣٤) والحاشية، الثقات (٨/٢٧٠) .","vol":"12","page":462},{"text":"<span data-type=\"title\" id=toc-3502>[١٠٨٤] سعيد بن عبد العزيز</span>\nهو أبو محمد، سعيد بن عبد العزيز التَّنُوخي الدِّمشقي. كان فقيه أهل الشام في زمن الأوزاعي وبعده.\nقال أحمد: ليس بالشام أصح حديثًا منه ومن الأوزاعي، وهو والأوزاعي عندي سواء.\nروى عن مكحول، والزُّهري.\nروى عنه الثَّوْري.\nمات سنة سبع وستين ومائة، وله بضع وسبعون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨٤) تهذيب الكمال (١/٣٨٥)، تهذيب التهذيب (٤/٥٩)، تقريب التهذيب (١/٣٠١)، الكاشف (١/٣٦٦)، تاريخ البخاري الكبير (٣/٤٩٧)، أسماء الصحابة الرواة (ت٢/١٦٧، ١٦٩)، الجرح والتعديل (٤/١٨٤)، ميزان الاعتدال (٢/١٤٩)، شذرات الذهب (٦/١٦٣)، الوافي بالوفيات (١٥/٢٣٩) والحاشية، سير الأعلام (٧/٣٢) والحاشية، الثقات (٦/٣٦٩) .","vol":"12","page":462},{"text":"<span data-type=\"title\" id=toc-3503>[١٠٨٥] سعيد بن عمرو</span>\nهو سعيد بن عمرو بن أَشْوَع الهَمْداني الكوفي. قاضي الكوفة.\nسمع الشَّعْبي، وغيره. ⦗٤٦٣⦘\nروى عنه الثَّوْري، وحَبيب بن أبي ثابت، وزكريا بن أبي زائدة.\nقال يحيى: هو مشهور الحديث، يعرفه الناس.\nمات في ولاية خالد بن عبد الله.\nأَشْوَع: بفتح الهمزة، وسكون الشين المعجمة، وفتح الواو، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨٥) تهذيب الكمال (١/٤٩٩)، تهذيب التهذيب (٤/٦٧)، تقريب التهذيب (١/٣٠٢)، خلاصة تهذيب الكمال (١/٣٨٦)، الكاشف (١/٣٦٩)، تاريخ البخاري الكبير (٣/٥٠٠)، تاريخ البخاري الصغير (١/٢٨٧)، الجرح والتعديل (٤/٢١٥)، لسان الميزان (٧/٢٣١)، مقدمة القتح (٤٠٦) .","vol":"12","page":462},{"text":"<span data-type=\"title\" id=toc-3504>[١٠٨٦] سعيد بن عمرو</span>\nهو سعيد بن عمرو بن سُلَيم الزُّرَقي.\nروى عن القاسم بن محمد.\nروى عن عبد الملك بن الحسين.\nسُلَيم: بضم السين، وفتح اللام.\nوالزُّرَقي: بضم الزاي، وفتح الراء، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨٦) الذيل على الكاشف (٥٣٤)، تعجيل المنفعة (٣٧٨)، تاريخ البخاري الكبير (٣/٤٩٩)، الجرح والتعديل (٤/٢١٤)، الثقات (٦/٣٤٩) .","vol":"12","page":463},{"text":"<span data-type=\"title\" id=toc-3505>[١٠٨٧] سَعيد بن عمرو</span>\nهو سعيد بن عمرو بن شُرَحْبيل بن سعيد بن سعد بن عُبادة الأَنْصاري الخَزْرجي المدني.\nيروي عن أبيه وغيره.\nروى عنه عُمَارة بن غَزِيَّة، وعبد العزيز بن المطلب، ومالك بن أنس. وهو حسن الحديث، وحديثه عند أهل المدينة.\nشُرَحْبيل: بضم الشين المعجمة، وفتح الراء، وسكون الحاء المهملة، وكسر الباء الموحدة.\nوغَزِيَّة: بضم الغين المعجمة، وكسر الزاي، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨٧) تهذيب الكمال (١/٥٠٠)، تهذيب التهذيب (٤/٦٩)، تقريب التهذيب (١/٣٠٢)، خلاصة تهذيب الكمال (١/٣٧٨)، الكاشف (١/٣٦٩)، تاريخ البخاري الكبير (٣/٤٩٨)، الجرح والتعديل (٤/٢١١)، الثقات (٨/٢٦٠) .","vol":"12","page":463},{"text":"<span data-type=\"title\" id=toc-3506>[١٠٨٨] سعيد بن أبي عَرُوبة</span>\nهو أبو النضر، سعيد بن أبي عَرُوبة، واسم أبي عروبة: مهران، وقيل: مُخارق مولى بني عدي بن يشكر البصري. أحد أعلام البصريين وثقاتهم. يقال: إِنه أول من صنف من البصريين.\nسمع الحسن، وقتادة، والنضر بن أنس، ورأى محمد بن سيرين.\nروى عنه ابن المبارك، ووكيع، وشعبة.\nمات سنة ست وخمسين ومائة.\n⦗٤٦٤⦘\nالنضر الأول والثاني: بالنون، والضاد المعجمة.\nوعَرُوبة: بفتح العين المهملة، وضم الراء، وبالباء الموحدة.\nومُخارق: بضم الميم، وبالخاء المعجمة، والراء، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨٨) تاريخ ابن معين (٢/٢٠٥)، طبقات خليفة (٢٢٠) والتاريخ الكبير (٣/٤٠٥-٤٠٦)، والجرح والتعديل (٤/٦٥) - (٦٦)، تهذيب الكمال (٤٩٩)، تهذيب التهذيب (٤/٦٣-٦٦) .","vol":"12","page":463},{"text":"<span data-type=\"title\" id=toc-3507>[١٠٨٩] سعيد بن غَزْوان</span>\nهو سعيد بن غَزْوان. روى عن صالح بن يحيى بن مَعْدِي كرب.\nروى عنه معاوية بن صالح.\nغَزْوان: بفتح الغين المعجمة، وسكون الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٨٩) تهذيب الكمال (١/٥٠١)، تهذيب التهذيب (٤/٧٢)، تقريب التهذيب (١/٣٠٣)، خلاصة تهذيب الكمال (١/٣٨٨)، الكاشف (١/٣٧٠)، تاريخ البخاري الكبير (٣/٥٠٥)، الجرح والتعديل (٤/٢٣٩)، ميزان الاعتدال (٢/١٥٤)، لسان الميزان (٧/٢٣١)، الثقات (٦/٣٥٤) .","vol":"12","page":464},{"text":"<span data-type=\"title\" id=toc-3508>[١٠٩٠] سعيد بن فيروز</span>\nهو أبو البَخْتَري، سعيد بن فَيْروز، ويقال: ابن عمران، ويقال: ابن أبي عمران الطائي مولاهم، الكوفي. تابعي مشهور.\nروى عن عليّ مُرْسلًا، وسمع ابن عباس، وابن عمر، وجماعة من الصحابة.\nروى عنه عمرو بن مرّة، وزيد بن جُبَيْر.\nقتل بالجماجم سنة ثلاث وثمانين.\nالبَخْتَريّ: بفتح الباء الموحدة، وسكون الخاء المعجمة، وفتح التاء فوقها نقطتان، وكسر الراء، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩٠) تهذيب الكمال (١/٥٠٠، ٥٠١)، تهذيب التهذيب (٤/٧٢)، تقريب التهذيب (١/٣٠٣)، خلاصة تهذيب الكمال (١/٣٨٧، ٣٨٨)، الكاشف (١/٣٧٠)، تاريخ البخاري الكبير (٣/٥٠٦)، الجرح والتعديل (٤/٢٤١)، مقدمة الفتح (٤٠٦)، الحلية (٤/٣٧٩)، سير الأعلام (٤/٢٧٩)، طبقات ابن سعد (٦/٢٩٢)، ثقات ابن حبان (٤/٢٨٦) .","vol":"12","page":464},{"text":"<span data-type=\"title\" id=toc-3509>[١٠٩١] سعيد بن مَرجانة</span>\nهو أبو عثمان، سعيد بن عبد الله القُرَشي، مولاهم. ومَرْجَانةُ: أمه، وبها يعرف، وقيل: كان مولى نوفل بن الحارث، وكان منقطعًا إِلى زين العابدين وصحبته، وهو من مشاهير التابعين بالمدينة.\nسمع أبا هريرة.\nروى عنه زين العابدين، وإِسماعيل بن أبي حكيم (١) .\nومات بالمدينة سنة سبع وتسعين، وهو ابن سبع وسبعين سنة.\nمَرْجَانَة: بفتح الميم، وسكون الراء، وبالجيم، والنون.\n_________\n(١) في خ: ابن الحكيم، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩١) تاريخ خليفة (٣١٤)، طبقاته (٢٤٨)، التاريخ الكبير (٣/٤٩٠)، الجرح والتعديل (٤/٣٥-٣٦) تهذيب الكمال (٥٠٢)، (٥٠٣)، تهذيب التهذيب (٤/٧٨) .","vol":"12","page":464},{"text":"<span data-type=\"title\" id=toc-3510>[١٠٩٢] سعيد بن المُسَيّب</span>\nهو أبو محمد، سعيد بن المُسَيّب بن حَزْن بن أبي وهب بن عمرو بن عايذ بن عمران بن مخزوم القُرشي المخزومي المدني. ولد لسنتين مَضَتَا ⦗٤٦٥⦘ من خلافة عمر بن الخطاب. كان سيد التابعين من الطراز الأول، جمع بين الفقه والحديث والزهد والعبادة والورع، وهو المشار إِليه المنصوص عليه، وكان أعلم الناس بحديث أبي هريرة، وبقضايا عمر، لقي جماعة كثيرة من الصحابة، وروى عنهم. قال مكحول: طفت بالأرض كلها في طلب العلم، فما لقيت أعلم من ابن المُسَيّب. قال ابن المسيب: حججت أربعين حجة.\nروى عن عليّ، وعثمان، وسعد، وابن عمر، وأبي هريرة، وغيرهم.\nروى عنه الزُّهري فأكثر، وكثير من التابعين، وغيرهم.\nمات سنة ثلاث وتسعين، وقيل: أربع، وقيل: خمس.\nعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩٢) تهذيب الكمال (١/٥٠٤)، تهذيب التهذيب (٤/٨٤)، تقريب التهذيب (١/٣٠٥، ٣٠٦)، خلاصة تهذيب الكمال (١/٣٩٠)، الكاشف (١/٣٧٢)، الثقات (٤/٢٧٣)، تاريخ البخاري الكبير (٣/٥١)، الجرح والتعديل (٤/٢٦٢)، شذرات الذهب (١/١٠٢)، تذكرة الحفاظ (١/٥٤)، الحلية (٢/١٦١) الوافي بالوفيات (٤/٢٦٢)، طبقات ابن سعد (٨٢٩) والفهارس، البداية والنهاية (٩/١٩٩)، سير الأعلام (٤/٢١٧) والحاشية ديوان الإسلام (١١١٢، ٢٠٠٣) .","vol":"12","page":464},{"text":"<span data-type=\"title\" id=toc-3511>[١٠٩٣] سعيد بن مِيْنَا</span>\nهو أبو الوليد، سعيد بن مِيْنَا، مولى البَخْتَري. من تابعي المَكِّيين.\nسمع جابر بن عبد الله، وأبا هريرة، وغيرهما.\nروى عنه خلق كثير من أئمة البلدان. وهو ثقة عند الجماعة.\nمِيْنَا: بكسر الميم، وسكون الياء تحتها نقطتان، وبالنون، والمد والقصر.\nالبَخْتَري: تقدَّم ضبطه في سعيد بن فيروز.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩٣) تهذيب الكمال (١/٥٠٦)، تهذيب التهذيب (٤/٩١)، تقريب التهذيب (١/٣٠٦)، خلاصة تهذيب الكمال (١/٣٩١)، الكاشف (١/٣٧٣)، تاريخ البخاري الكبير (٣/٥١٢)، الجرح والتعديل (٤/٢٦٣)، سير الأعلام (٥/٢٤٥) والحاشية، نسيم الرياض (٣/٣٠)، الثقات (٤/٢٩١) .","vol":"12","page":465},{"text":"<span data-type=\"title\" id=toc-3512>[١٠٩٤] سعيد بن أبي هلال</span>\nهو أبو العلاء، سعيد بن أبي هلال اللَّيْثي المصري، وقيل: المدني. ولد بمصر سنة سبعين، ونشأ بالمدينة، ثم رجع إِلى مصر أيام هشام بن عبد الملك. وتوفي سنة ثلاثين ومائة، وقيل: سنة خمس وثلاثين.\nويقال: رأى أنس بن مالك، وسمع جابرًا، وعروة، والزُّهري.\nروى عنه الليث بن سعد، وخالد بن يزيد، وهشام بن سعد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩٤) تهذيب الكمال (١/٥٠٧)، تهذيب التهذيب (٤/٩٤)، تقريب التهذيب (١/٣٠٧)، خلاصة تهذيب الكمال (١/٣٧٤)، تاريخ البخاري الكبير (٣/٥١٩)، الجرح والتعديل (٤/٣٠١)، ميزان الاعتدال (٢/١٦٢)، لسان الميزان (٧/٢٣٢)، مقدمة الفتح (٤٠٦)، الوافي بالوفيات (١٥/٢٦٩) والحاشية سير الأعلام (٦/٣٣) والحاشية، الثقات (٦/٣٧٤) .","vol":"12","page":465},{"text":"<span data-type=\"title\" id=toc-3513>[١٠٩٥] سعيد بن يُحْمِد</span>\nهو أبو السَّفَر، سعيد بن يُحْمِد، ويقال: ابن أحمد الثَّوْري، من ثَوْرِ هَمْدان، من أهل الكوفة. تابعي جليل القدر.\nروى عن ابن عباس، والبراء.\nروى عنه أبو إِسحاق السَّبِيعي، ومطرِّف، وشعبة، ويونس بن أبي إِسحاق. قال عبد الغني: هو والد عبد الله ابن أبي السفر بفتح السين المهملة، وفتح الفاء.\nويُحْمِد: ⦗٤٦٦⦘ بضم الياء تحتها نقطتان، وكسر الميم. قال: وأصحاب الحديث يفتحون الياء.\nوالسَّبِيعي: بفتح السين المهملة، وكسر الباء الموحدة.\nمات سنة اثنتي عشرة أو ثلاث عشرة ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩٥) تهذيب الكمال (١/٥٠٧)، تهذيب التهذيب (٤/٩٦)، تقريب التهذيب (١/٣٠٨)، خلاصة تهذيب الكمال (١/٣٩٢)، الكاشف (١/٣٧٤)، تاريخ البخاري الكبير (٣/٥١٩)، الجرح والتعديل (٤/٣٠٧)، الوافي بالوفيات (١٥/٢٧٣)، سير الأعلام (٥/٧٠) والحاشية.","vol":"12","page":465},{"text":"<span data-type=\"title\" id=toc-3514>[١٠٩٦] سعيد بن يحيى</span>\nهو أبو سفيان، سعيد بن يحيى بن مهدي بن عبد الرحمن الحِمْيَري الجُبْلاني، من أهل واسط.\nسمع حصين بن عبد الرحمن، وعبد الحميد بن جعفر، وسفيان بن حسين.\nروى عنه ابن أبي شيبة، وإِسحاق.\nولد سنة اثنتي عشرة ومائة، ومات سنة اثنتين ومائتين.\nالجُبْلاني: بضم الجيم، وسكون الباء الموحدة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩٦) تهذيب الكمال (١/٥٠٨)، تهذيب التهذيب (٤/٩٩)، تقريب التهذيب (١/٣٠٨)، خلاصة تهذيب الكمال (١/٣٩٣)، الكاشف (١/٣٨٥)، تاريخ البخاري الكبير (٣/٥٢١)، تاريخ البخاري الصغير (٢/٩٦)، الجرح والتعديل (٤/٣١٣)، ميزان الاعتدال (٢/١٦٣)، لسان الميزان (٧/٢٣٢) .","vol":"12","page":466},{"text":"[]<span data-type=\"title\" id=toc-3515> سعيد بن يسار</span>\nهو سعيد بن يسار أخو الحسن البصري، وقد تقدَّم في سعيد بن أبي الحسن.","vol":"12","page":466},{"text":"<span data-type=\"title\" id=toc-3516>[١٠٩٧] سعيد بن يزيد</span>\nهو أبو مسلمة، سعيد بن يزيد بن مسلمة الأزدي البصري، ويقال: الطاحي القصير.\nسمع أنس بن مالك، وأبا بصرة، ونفرًا من التابعين.\nسمع منه شعبة، وحماد بن زيد.\nالطاحي: بالطاء، وكسر الحاء المهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩٧) تهذيب الكمال (١/٥٠٨)، تهذيب التهذيب (٤/١٠٠)، تقريب التهذيب (١/٣٠٨)، خلاصة تهذيب الكمال (١/٣٩٣)، الكاشف (١/٣٧٥)، تاريخ البخاري الكبير (٣/٥٢٠)، الجرح والتعديل (٤/٣٠٨)، الوافي بالوفيات (١٥/٢٧٣) والحاشية)، الثقات (٤/٢٧٩) .","vol":"12","page":466},{"text":"<span data-type=\"title\" id=toc-3517>[١٠٩٨] سُفْيان الثَّوْري</span>\nهو أبو عبد الله، سفيان بن سعيد بن مَسْروق بن حبيب بن رافع بن عبد الله بن مَوْهَبَة بن مُنْقِذ بن نَضر بن الحكم بن الحارث بن مالك بن مِلْكان بن ثَوْر بن عَبْد مَناة بن أُدّ بن طابخة بن إِلْياس بن مُضَر الثَّوري الكوفي. إِمام المسلمين، وحجة الله على خلقه، تفوت فضائلَهُ الإِحصاءُ، وتُعجز العادِّين، جمع في زمنه بين الفقه، والاجتهاد فيه، والحديث، والزهد، والعبادة، والورع، والثقة، وإِليه المنتهى في علم الحديث، وغيره من العلوم. أجمع الناس على دينه وزهده وورعه وثقته، ولم يختلفوا في ذلك، وهو أحد الأئمة المجتهدين، وأحد أقطاب الإِسلام، وأركان الدين. ⦗٤٦٧⦘\nولد في أيام سليمان بن عبد الملك سنة تسع وتسعين، وقيل: غير ذلك.\nسمع أبا إِسحاق السَّبيعي، وعمرو بن مرة، ومنصور بن المعتمر، وسلمة بن كهيل، وحبيب بن أبي ثابت، وعبد الملك بن عُمَيْر، والأعمش، وإِسماعيل بن أبي خالد، وأيوب السّختياني، وسليمان التَّيمي، وخلقًا كثيرًا.\nروى عنه معمر بن راشد، والأوزاعي، وابن جريج، ومحمد بن إِسحاق، ومالك وشعبة، وابن عيينة، وإِبراهيم بن سعد، وسليمان بن بلال، وحماد بن سلمة، وفُضَيْل بن عياض، ويحيى بن سعيد القطان، وابن مهدي، ووكيع، وابن المبارك.\nومات بالبصرة سنة إِحدى وستين ومائة في خلافة المهدي.\nمَوهبة: بفتح الميم، وبالهاء، والباء الموحدة.\nومُنْقِذ: بسكون النون، وكسر القاف، وبالذال المعجمة.\nوأُدّ: بضم الهمزة، وتشديد الدال المهملة.\nوطابخة: بالباء الموحدة، والخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩٨) تهذيب الكمال (١/٥١٢)، تهذيب التهذيب (٤/١١)، تقريب التهذيب (١/٣١١)، خلاصة تهذيب الكمال (١/٣٩٦)، الكاشف (١/٣٧٨)، تاريخ البخاري الكبير (٤/٩٢)، تاريخ البخاري الصغير (٢/١٥١، ١٥٤)، الجرح والتعديل (٤/٩٧٢)، ميزان الاعتدال (٢/١٦٩)، لسان الميزان (٧/٢٣٣)، الوافي بالوفيات (١٥/٢٧٨)، سير الأعلام (٧/٢٢٩)، طبقات ابن سعد (٦/٣٣٤-٧/٣٢٨-٨٣٩)، الحلية (٦/٧)، طبقات الحفاظ (٨٨)، نسيم الرياض (٤/٣٣٧)، ديوان الإسلام (١١٠٣)، الثقات (٦/٤٠١) .","vol":"12","page":466},{"text":"<span data-type=\"title\" id=toc-3518>[١٠٩٩] سفيان بن حسين</span>\nهو أبو محمد، سفيان بن حسين السُّلَمي مولاهم الواسطي المُعَلّم.\nسمع الحسن، وابن سيرين. وروى عن الزُّهري وابن المُنْكَدِر.\nروى عنه يزيد بن هارون، ومحمد بن يزيد، وكان يؤدِّب المهدي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٠٩٩) تهذيب الكمال (١/٥١٠)، تهذيب التهذيب (٤/١٠٧)، تقريب التهذيب (١/٣١٠)، خلاصة تهذيب الكمال (١/٣٩٥)، الكاشف (١/٣٧٧)، تاريخ البخاري الكبير (٤/٨٩)، الجرح والتعديل (٤/٩٧٤)، ميزان الاعتدال (٢/١٦٤)، لسان الميزان (٧/٢٣٣)، مجمع الزوائد (١/٨٣-٣/٣٧، ١١٩-٤/٢٧٧)، البداية والنهاية (٤/٩٧٤)، الوافي بالوفيات (١٥/٢٨٣)، طبقات ابن سعد (٧/٣١٢)، سير الأعلام (٧/٣٠٢) والحاشية، الثقات (٦/٤٠٤) .","vol":"12","page":467},{"text":"<span data-type=\"title\" id=toc-3519>[١١٠٠] سفيان بن عُيَيْنَة</span>\nهو أبو محمد، سفيان بن عُيَيْنَة بن أبي عمران الهلالي مولاهم. قيل: إِنه مولى محمد بن مُزاحم الهلالي، وابن عيينة هو أبو عمران.\nولد بالكوفة للنصف من شعبان سنة سبع ومائة. قال: وجالست الزهري، وأنا ابن ستة عشر سنة وشهرين ونصف شهر. قال: قدم علينا الزهري سنة ثلاث وعشرين مائة.\nكان سفيان إِمامًا، عالمًا، ثبتًا، حجة، زاهدًا، ورعًا، مجمعًا على صحة حديثه، وروايته.\nسمع الزُّهري، وعمرو بن دينار، وأبا إِسحاق السَّبيعي، وعبد الله بن دينار، ⦗٤٦٨⦘ وزيد بن أسلم، وإِسماعيل بن أبي خالد، وسهيل بن أبي صالح، وأيوب السَّختياني، وخلقًا كثيرًا.\nروى عنه الأعمش، والثوري، وشعبة، وهمام بن يحيى، ويحيى بن سعيد القطان، ومحمد بن إِدريس الشافعي الإِمام، وابن مهدي، وابن مبارك، ووكيع، وأحمد، وخلق سواهم كثير.\nمات بمكة أول يومٍ من رجب سنة ثمان وتسعين ومائة، ودفن بالحجون، وكان حجَّ سبعين حجة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠٠) تهذيب الكمال (١/٥١٤)، تهذيب التهذيب (٤/١١٧)، تقريب التهذيب (١/٣١٢)، خلاصة تهذيب الكمال (١/٣٩٧)، الكاشف (١/٣٧٩)، تاريخ البخاري الكبير (٤/٩٤)، الجرح والتعديل (٤/٩٧٣-١/٣٢)، ميزان الاعتدال (٢/١٧٠)، طبقات ابن سعد (٨٣٩)، الوافي بالوفيات (١٥/٢٨١)، الحلية (٧/٢٧٠)، سير الأعلام (٨/٤٥٤)، ديوان الإسلام (١١٠٤)، الثقات (٦/٤٠٣) .","vol":"12","page":467},{"text":"<span data-type=\"title\" id=toc-3520>[١١٠١] سفيان بن هانئ</span>\nهو أبو سالم، سفيان بن هانئ بن وهب الجَيْشَاني، حليف في جَيْشَان. من تابعي المصريين وثقاتهم.\nروى عن علي وأبي ذر.\nروى عنه ابنه سالم، وأهل مصر (١) .\nالجَيْشَاني: بفتح الجيم، وسكون الياء تحتها نقطتان، وبالشين المعجمة والنون.\n_________\n(١) قال أبو سعيد بن يونس: توفي بالإسكندرية في إمرة عبد العزيز بن مروان.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠١) تاريخ البخاري (٤/٨٧)، الجرح والتعديل (٤/٢١٩)، أسد الغابة (٢/٤٠٩) تهذيب الكمال (٥١٦)، سير أعلام النبلاء (٤/٧٤-٧٥)، الإصابة (٢/١١٣)، تهذيب التهذيب (٤/١٢٢) .","vol":"12","page":468},{"text":"<span data-type=\"title\" id=toc-3521>[١١٠٢] سفيان بن وكيع</span>\nهو سفيان بن وكيع بن الجَرَّاح بن مَلِيح الرُّؤَاسي الكوفي. كان من المكثرين من الحديث وجمعه.\nروى عنه الترمذي فأكثر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠٢) تهذيب الكمال (١/٥١٦)، تهذيب التهذيب (٤/١٢٣)، تقريب التهذيب (١/٣١٢)، خلاصة تهذيب الكمال (١/٣٩٨)، الكاشف (١/٣٧٩)، تاريخ البخاري الصغير (٢/٣٨٥)، الجرح والتعديل (٤/٩٩١)، ميزان الاعتدال (٢/١٧٣)، لسان الميزان (٧/٢٣٤)، مجمع (٩/١٠٤)، البداية والنهاية (١٠/٣٥٢)، سير الأعلام (١٢/١٥٢) .","vol":"12","page":468},{"text":"<span data-type=\"title\" id=toc-3522>[١١٠٣] سَلام بن مِسْكين</span>\nهو أبو روح، سَلام بن مِسْكين النمري الأزدي. من النَّمِر بن عثمان، بطن من الأزد. بصري كان من أعبد أهل زمانه.\nسمع الحسن، ونفرًا من التابعين.\nروى عنه أبو نُعَيْم، ومسلم.\nقال سفيان الثوري: لم أَرَ هاهنا شيخًا مثل هذا - يعني سَلام بن مِسْكين.\nمات سنة سبع أو أربع وستين ومائة.\n⦗٤٦٩⦘\nسَلام: بتشديد اللام. والنّمري: بالنون.\nورَوْح: بفتح الراء، والحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠٣) طبقات خليفة (٢٢٣)، وتاريخه (٤٣٩)، والتاريخ الكبير (٤/١٣٤)، الجرح والتعديل (٤/٢٥٨) تهذيب الكمال (٥٦٣-٥٦٤)، ميزان الاعتدال (٢/١٨١) والصبر (١/٢٥٥)، وسير الأعلام النبلاء (٧/٢٧٠) والتاريخ وتهذيب التهذيب (٤/٢٨٦-٢٨٧) .","vol":"12","page":468},{"text":"<span data-type=\"title\" id=toc-3523>[١١٠٤] سَلام بن أبي مُطِيع</span>\nهو أبو سعيد، سَلام بن أبي مُطِيع البصري، مولى عمر بن أبي وهب الخزاعي.\nروى عن قتادة، ويونس.\nروى عنه مُعَلَّى بن أَسَد (١)، وموسى [بن إسماعيل] (٢) .\nمات سنة أربع وستين ومائة، وقيل: سنة سبع، وهو مقبل من مكة.\n_________\n(١) في خ: راشد.\n(٢) الزيادة من كتب الرجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠٤) تاريخ يحيى بن معين (٢/٢٢١) - (٢٢٢)، (٤/٢٣٥) طبقان خليفة (٢٢٣)، وتاريخه (٤٤٩)، والتاريخ الكبير (٤/١٣٤)، الجرح والتعديل (٤/٢٥٨-٥٩)، وحلية الأولياء (٦/١٨٨-١٩٢) تهذيب الكمال (٦٥٤)، ميزان الاعتدال (٢/١٨١)، (١٨٢) وسير أعلام النبلاء (٧/٤٢٨)، (٤٢٩)، والعبر (١/٢٦٣)، تقريب التهذيب (٤/٢٨٧، ٢٨٨) .","vol":"12","page":469},{"text":"<span data-type=\"title\" id=toc-3524>[١١٠٥] سَلْم بن جُنَادة</span>\nهو أبو السَّائب سَلْم بن جُنَادة بن سلم بن خالد بن سمرة السُّوائي الكوفي.\nسمع عبد الله بن إِدريس، وأبا أسامة، وجماعة من الكوفيين.\nروى عنه موسى بن هارون، ويحيى بن صاعد، وأبو بكر بن أبي داود.\nولد سنة أربع وسبعين ومائة. ومات سنة أربع وخمسين ومائتين.\nسَلْم: بفتح السين، وسكون اللام.\nوجُنادة: بضم الجيم، وبالنون، والدال المهملة.\nوالسُّوائي: بضم السين المهملة، وهمزة مكسورة بعد الألف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠٥) تهذيب الكمال (١/٥١٨)، تهذيب التهذيب (٤/١٢٨)، تقريب التهذيب (١/٣١٣)، خلاصة تهذيب الكمال (١/٣٩٨)، الكاشف (١/٣٨٠)، الجرح والتعديل (٤/١١٦١)، ميزان الاعتدال (٢/ ١٨٤)، لسان الميزان (٧/٢٣٥)، مجمع (٤/٢٥٥)، الثقات (٨/٢٩٨) .","vol":"12","page":469},{"text":"<span data-type=\"title\" id=toc-3525>[١١٠٦] سَلْم بن قُتَيْبَة</span>\nهو أبو قُتَيْبَة، سَلْم بن قُتَيْبَة الشَّعِيري الخراساني.\nنزل البصرة. وسمع مالكًا، وشعبة، ويونس بن أبي إِسحاق.\nروى عنه: عمرو بن علي، ومنذر بن الوليد.\nمات بعد المائتين. قاله البخاري.\nقُتَيْبَة: بضم القاف، وفتح التاء فوقها نقطتان، وسكون الياء، وبعدها باء موحدة.\nوالشَّعِيري: بفتح الشين المعجمة، وكسر العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠٦) تهذيب الكمال (١/٥١٩)، تهذيب التهذيب (٤/١٣٣)، تقريب التهذيب (١/٣١٤)، خلاصة تهذيب الكمال (١/٣٩٩)، الكاشف (١/٣٨١)، تاريخ البخاري الكبير (٤/١٥٩)، تاريخ البخاري الصغير (٢/٢٩٨)، الجرح والتعديل (٤/١١٤٨)،ميزان الاعتدال (٢/١٨٦)، لسان الميزان (٧/٢٣٥)، الثقات (٨/٢٩٧)،مقدمة الفتح (٤٠٧)، طبقات ابن سعد (٧/١٩٧)، البداية والنهاية (١٠/١٠٣) .","vol":"12","page":469},{"text":"<span data-type=\"title\" id=toc-3526>[١١٠٧] سلمان الأشجعي</span>\nهو أبو حازم، سلمان مولى عَزَّة الأشجعية، تابعي.\nسمع أبا هريرة، وابن عمر. ⦗٤٧٠⦘\nروى عنه: الأعمش، ومنصور، وأبو مالك الأشجعي. عداده في الكوفيين.\nومات في ولاية عمر بن عبد العزيز.\nحازم: بالحاء المهملة، والزاي.\nوعَزَّة: بفتح العين المهملة، وتشديد الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠٧) تهذيب التهذيب (٤/١٤٠)، تقريب التهذيب (١/٣١٥)، تاريخ البخاري الكبير (٤/١٣٧-٩/٤٠)، الجرح والتعديل (٤/١٢٦٣)، سير الأعلام (٥/٧)، الثقات (٤/٣٣٣) .","vol":"12","page":469},{"text":"<span data-type=\"title\" id=toc-3527>[١١٠٨] سلمان الأغر</span>\nهو أبو عبد الله، سلمان الأغرّ، مولى جهينة. يقال: هو من أهل أصفهان، يُعدُّ في تابعي المدنيين، من مشاهير التابعين.\nسمع أبا هريرة، وأبا سعيد.\nروى عنه: ابنه عبيد الله، والزُّهْري.\nالأَغَرّ: بالغين المعجمة، والراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠٨) تهذيب الكمال (١/٥٢١)، تهذيب التهذيب (٤/١٣٩)، تقريب التهذيب (١/٣١٥)، خلاصة تهذيب الكمال (١/٤٠٠)، الكاشف (١/٣٨٢)، تاريخ البخاري الكبير (٤/١٣٧)، تاريخ البخاري الصغير (١/٢٣٢)، الجرح والتعديل (١/١٤٤-٤/١٢٩٢)، الثقات (٤/٣٣٣) .","vol":"12","page":470},{"text":"<span data-type=\"title\" id=toc-3528>[١١٠٩] سلمان بن ربيعة</span>\nهو سلمان بن ربيعة الباهلي، أحد بني ثَعْلَبَة بن وائل بن معن بن مالك بن أَعْصُر بن سَعْد بن قَيْس بن عَيْلان. يُعَدّ في الطبقة الأولى من تابعي الكوفة. واستقضاه عمر بن الخطاب بالمدائن والكوفة. وهو أول قاض استُقْضِيَ بالكوفة، فمكث أربعين يومًا، لا يأتيه خصم، ثم عزله عمرُ، فخرج غازيًا للترك، ثم انصرف، فاستُشْهِدَ في أحد بلاد أَرْمِينِيَة، وقيل: ببلخ سنة تسع وعشرين، وقيل: سنة ثلاثين، وقيل: سنة إِحدى وثلاثين. وهو الذي يقال له: سلمان الخيل لأنه كان يلي الخيل في ولاية عمر بالكوفة.\nروى عن عمر بن الخطاب.\nروى عنه: أبو عثمان النهدي.\nأَعْصُر: بفتح الهمزة، وسكون العين المهملة، وضم الصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٠٩) طبقات خليفة (١٤٢)، وتاريخه (١٥٥)، (١٥٨)، (١٦٣، (١٦٥) والتاريخ الكبير (٤/١٣٦)، الجرح والتعديل (٤/٢٩٧)، والجمع بين الصحيحين (١/١٩٤)، أسد الغابة (٢/٤١٥-٤١٦) تهذيب الأسماء واللغات (١/٢٢٨) تهذيب الكمال (٥٢٠)، تهذيب التهذيب (٤/١٣٦-١٣٧)، الإصابة (٢١/٦١-٦٢) .","vol":"12","page":470},{"text":"<span data-type=\"title\" id=toc-3529>[١١١٠] سلمة بن دينار</span>\nهو أبو حازم، سلمة بن دينار الأعرج المدني، مولى الأسود بن سفيان المخزومي القاصّ. من عُبَّاد أهل المدينة، وثقاتهم، والمشهورين من تابعيهم.\nروى عن: سهل بن سعد، وابن المسيّب، وعطاء بن أبي رباح.\nروى عنه: مالك، والثوري، وابن عُيَيْنَة، وحَمّاد بن زيد.\nمات سنة ثلاث وثلاثين، وقيل: خمس وثلاثين ومائة، وقيل: سنة أربعين ومائة.\n⦗٤٧١⦘\nحازم: بالحاء المهملة، والزاي.\nورَباح: بفتح الراء، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١٠) تهذيب الكمال (١/٥٢٣)، تهذيب التهذيب (٤/١٤٣)، تقريب التهذيب (١/٣١٦)، خلاصة تهذيب الكمال (١/٤٠٢)، الكاشف (١/٣٨٣)، تاريخ البخاري الكبير (٤/٧٨)، تاريخ البخاري الصغير (١/٢٢٧)، الجرح والتعديل (٤/٧٠١-٧٠٢)، نسيم الرياض (٤/٦٤)، الحلية (٣/٢٢٩)، طبقات ابن سعد (٥/٤٢٤)، الوافي بالوفيات (١٥/٣١٩)، سير الأعلام (٦/٩٦)، الثقات (٤/٣١٦) .","vol":"12","page":470},{"text":"<span data-type=\"title\" id=toc-3530>[١١١١] سلمة بن علقمة</span>\nهو أبو بِشْر، سلمة بن علقمة التَّميمي البصري، من ولد عامر بن عُبَيْد بن الحارث بن عمرو بن كعب بن سعد بن زيد مناة بن تميم.\nسمع محمد بن سيرين، فأجاد الرواية عنه. وروى عن نفر من التابعين.\nروى عنه: شُعْبَة، وحَمّاد بن زيد.\nبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١١) تهذيب الكمال (١/٥٢٥)، تهذيب التهذيب (٤/١٥٠)، تقريب التهذيب (١/٣١٨)، خلاصة تهذيب الكمال (١/٤٠٤)، الكاشف (١/٣٨٥)، تاريخ البخاري الكبير (٤/٨٢)، الجرح والتعديل (٤/٨٣٧)، الثقات (٦/٣٩٩) .","vol":"12","page":471},{"text":"<span data-type=\"title\" id=toc-3531>[١١١٢] سَلَمة بن كُهَيْل</span>\nهو أبو يحيى، سلمة بن كُهَيْل بن حُصَيْن الحَضْرَمي الكوفي. من أكابر التابعين، دخل على زَيْد بن أَرْقم، وسمع جُنْدَبًا، وأبا جُحَيْفَة.\nروى عنه: منصور، والأَعْمش، وشُعْبَة.\nولد سنة أربعين. ومات يوم عاشوراء سنة إِحدى وعشرين ومائة.\nقال الثوري: حدثنا سلمة بن كهيل، وكان ركنًا من الأركان، وشد قبضته.\nكُهَيْل: تصغير كَهْل.\nوحُصَيْن: بضم الحاء، وفتح الصاد المهملتين.\nوجُحَيْفَة: بضم الجيم، وفتح الحاء المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١٢) تهذيب الكمال (١/٥٢٧)، تهذيب التهذيب (٤/١٥٥)، تقريب التهذيب (١/٣١٨)، خلاصة تهذيب الكمال (١/٤٠٥)، الكاشف (١/٣٨٦)، تاريخ البخاري الكبير (٤/٧٤)، تاريخ البخاري الصغير (١/٣١١، ٣١٢)، الجرح والتعديل (١/١٤٣-، ٤ ٧٤٢)، طبقات ابن سعد (٦/٢٢١، ٢٩٣)، الوافي بالوفيات (١٥/٣٢٢)، سير الأعلام (٥/٢٩٨) والحاشية، الثقات (٤/٣١٧) .","vol":"12","page":471},{"text":"<span data-type=\"title\" id=toc-3532>[١١١٣] سُلَيْم بن الأسود</span>\nهو أبو الشَّعْثاء، سُلَيْم بن الأسود المُحاربي الكوفي. والد أَشْعَثْ بن أبي الشَّعْثَاء. من مشاهير التابعين وثقاتهم.\nسمع ابن مسعود.\nوروى عنه: ابنه أَشْعَثْ، وأَبو إِسحاق.\nمات في زمن الحجَّاج.\nالمُحاربي: بضم الميم، والحاء المهملة، والراء، والباء الموحدة.\nوالشَّعْثاء: بفتح الشين المعجمة، وسكون العين المهملة، وبالثاء المثلثة، والمد.\nوأشعث: بالشين المعجمة، والثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١٣) تهذيب الكمال (١/٥٢٩)، تهذيب التهذيب (٤/١٦٥)، تقريب التهذيب (١/٣٢٠)، خلاصة تهذيب الكمال (١/٤٠٧)، الكاشف (١/٣٨٩)، تاريخ البخاري الكبير (٤/١٢٠)، تاريخ البخاري الصغير (١/١٧٨٨)، الجرح والتعديل (٤/٩١٠)، طبقات ابن سعد (٦/١٩٥)، الوافي بالوفيات (١٥/٣٣٤)، سير الأعلام (٤/١٧٩)، الثقات (٤/٣٢٨) .","vol":"12","page":471},{"text":"<span data-type=\"title\" id=toc-3533>[١١١٤] سُلَيم بن عامر</span>\nهو أبو يحيى، سُلَيم الخَبايري الكَلاعي. شامي، من أهل حمص، يُعَدُّ في الطبقة الثانية من تابعي الشام، كثير الحديث. ⦗٤٧٢⦘\nسمع أبا أمامة.\nسمع منه معاوية بن أبي صالح، ويزيد بن خُمَيْر.\nسُلَيْم: بضم السين، وفتح اللام.\nوالخَبايري: بفتح الخاء المعجمة، وتخفيف الباء الموحدة، وكسر الياء تحتها نقطتان، وبالراء.\nوالكَلاعَي: بفتح الكاف.\nوخُمَيْر: بضم الخاء المعجمة، وفتح الميم، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١٤) تهذيب الكمال (١/٥٢٩)، تهذيب التهذيب (٤/١٦٦)، تقريب التهذيب (١/٣٢٠)، خلاصة تهذيب الكمال (١/٤٠٧)، الكاشف (١/٣٨٩)، تاريخ البخاري الكبير (٤/١٢٥)، الجرح والتعديل (٤/٩٠٩)، الوافي بالوفيات (١٥/٣٣٥)، سير الأعلام (٥/١٨٥)، الثقات (٤/٣٢٨) .","vol":"12","page":471},{"text":"<span data-type=\"title\" id=toc-3534>[١١١٥] سليم بن مُطَيْر</span>\nهو سليم بن مُطَيْر، من أهل الوادي وادي القُرى.\nروى عن أبيه.\nروى عنه زياد بن نصر، ونفر من الشاميين. قال أبو حاتم: «هو أعرابي، محلُّه الصِّدق» .\nمُطَيْر: تصغير مطر.\nوزياد من الزيادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١٥) تهذيب الكمال (١/٥٢٩)، تهذيب التهذيب (٤/١٦٧)، تقريب التهذيب (١/٣٢٠)، خلاصة تهذيب الكمال (٤/١٣٠)،الجرح والتعديل (٤/٩٢٨) ميزان الاعتدال (٢/٢٣٠-٤/١٣٠) مجمع (٦/٩) .","vol":"12","page":472},{"text":"<span data-type=\"title\" id=toc-3535>[١١١٦] سليمان بن الأشعث</span>\nهو أبو داود، سليمان بن الأشعث السِّجِسْتاني الإِمام المشهور. تقدَّم ذِكْره في مقدمة الكتاب (١) مع البخاري، ومسلم، وباقي الأئمة.\n_________\n(١) ١ / ١٨٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١٦) تهذيب الكمال (١/٥٣٠)، تهذيب التهذيب (٤/١٦٩)، تقريب التهذيب (١/٣٢١)، خلاصة تهذيب الكمال (١/٤٠٨)، الكاشف (٤/٩٦١)، الجرح والتعديل (٤/٤٥٦)، الوافي بالوفيات (١٥/١٥٣)، سير الأعلام (١٣/٢٠٣)، ديوان الإسلام (٩١٩)، تاريخ أصبهان (٧٣٥)، الثقات (٨/٢٨٢) .","vol":"12","page":472},{"text":"<span data-type=\"title\" id=toc-3536>[١١١٧] سُليمان التَّيْمي</span>\nهو أبو المُعْتَمِر، سُلَيْمان بن طَرْخان التَّيْمي البصري، مولى لبني مُرَّة، وكان نازلًا بينهم، فلمَّا تكلم بإِثبات القدر، أخرجوه، فقبله بنو تَيْم، وقدَّموه، فصار إِمامهم، ونسب إِليهم.\nسمع أنس بن مالك، والحسن البصري، وأبا عثمان النَّهْدي، وأبا نَضرة. روى عنه ابنه المُعْتَمِر، والثَّوْري، وشُعبة.\nكان إِمامًا ربانيًا زاهدًا ورعًا عالمًا. قال يحيى: ما جلستُ إِلى أحد كان أخوفَ لله منه. قال رَقَبة بن مَصْقَلَة: رأيتُ ربَّ العزةِ في المنام، فقال لي: وعزتي وجلالي لأكرمنَّ مَثْوَى سليمان التيمي.\nمات سنة ثلاث وأربعين ومائة.\nطَرْخان: بفتح الطاء المهملة، وبالخاء المعجمة، وبالراء والنون.\nونضرة: بالنون، والضاد المعجمة.\nورَقَبة: بفتح الراء، وفتح القاف، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١٧) تهذيب الكمال (١/٥٤٠)، تهذيب التهذيب (١/٣٢٦)، خلاصة تهذيب الكمال (١/٤١٤)، الكاشف (١/٣٩٦)، تاريخ البخاري الكبير (٤/٢٠)، تاريخ البخاري الصغير (٢/٧، ٧٤)، الجرح والتعديل (٤/٥٣٩)، ميزان الاعتدال (٢/٢١٢)، لسان الميزان (٧/٢٣٧)، طبقات ابن سعد (٧/٢/١٨)، الوافي بالوفيات (١٥/٣٩٣)، سير الأعلام (٦/١٩٥) والحاشية، الثقات (٤/٣٠٠) .","vol":"12","page":472},{"text":"<span data-type=\"title\" id=toc-3537>[١١١٨] سليمان بن حبيب</span>\nهو أبو أيوب، وقيل: أبو ثابت، سليمان بن حبيب المُحاربي الدمشقي. قاض عمر بن عبد العزيز، ويقال: قاضيه، ويقال: قاضي هشام بن عبد الملك. من تابعي الشاميين.\nيروي عن أبي أُمامة.\nروى عنه الأوزاعي، والزُّهري، وعبد العزيز بن إِسماعيل، وسالم بن عبد الله المحاربي.\nمات سنة عشرين ومائة، وقيل: سنة ست وعشرين ومائة.\nالمحاربي: بالحاء المهملة، والراء، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١٨) تهذيب الكمال (١/٥٣٣)، تهذيب التهذيب (٤/١٧٧)، تقريب التهذيب (١/٣٢٢)، خلاصة تهذيب الكمال (١/٤١٠)، الكاشف (١/٣٩١)، تاريخ البخاري الكبير (٤/٦)، تاريخ البخاري الصغير (١/٣٠٤)، الجرح والتعديل (٤/٤٧٠)، البداية والنهاية (١٠/٢١)، الوافي بالوفيات (١٥/٣٥٩)، سير الأعلام (٥/٣٠٩)، الثقات (٤/٣١٣) .","vol":"12","page":473},{"text":"<span data-type=\"title\" id=toc-3538>[١١١٩] سليمان بن أبي حَثْمة</span>\nهو سليمان بن أبي حَثْمَة بن غانم بن عامر بن عبد الله بن عَبيد بن عَوِيج بن كعب القُرَشي العَدَوي. قال ابن عبد البرِّ: كان من فضلاء المسلمين وصالحيهم، واستعمله عمر على السوق وجمع عليه وعلى أُبَيّ بن كعب الناسَ لِيُصَلِّيَا بهم في شهر رمضان. وهو معدود في كبار التابعين. قال ابن مندة: ذُكِر في الصحابة، ولا يصح.\nروى عنه: ابنه أبو بكر.\nحَثْمَة: بفتح الحاء المهملة، وسكون الثاء المثلثة.\nوعَبِيد: بفتح العين، وكسر الباء الموحدة.\nوعَوِيج: بفتح العين، وكسر الواو، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١١٩) نسب قريش (٣٧٤)، طبقات خليفة (٢٣٥) والتاريخ الكبير (٤/٦)، الجرح والتعديل (٤/١٣٠)، الاستيعاب (٢/٦٤٩)، أسد الغابة (٢/٤٤٨)، ومختصر تاريخ دمشق لابن منظور (١٠/١١٢-١١٤)، الإصابة (٢/١٠٦) .","vol":"12","page":473},{"text":"<span data-type=\"title\" id=toc-3539>[١١٢٠] سليمان بن حرب</span>\nهو أبو أيوب، سليمان بن حرب الأزدي الواشحي البصري، قاضي مكة. أحد أعلام البصريين وعلمائهم.\nقال أبو حاتم: «هو (١) إمام من الأئمة، كان لا يُدَلِّس، ويتكلَّمُ في الرجال، وقرأ الفقه، [[وليس بدون عفان، ولعله أكثر منه]] (*) وقد ظهر من حديثه نحو عشرة آلاف حديث، وما رأيت في يده كتابًا قط، [[وهو أحبُّ إِليَّ من أبي سلمة التبوذكي في حماد بن سلمة وفي كل شيء]] (*) وقد حضرت مجلسه ببغداد فحزروا من حضر مجلسه أربعين ألف رجل» ..\nولد في صفر سنة أربعين ومائة، وطلب الحديث في سنة ثمان وخمسين ومائة. ⦗٤٧٤⦘ وكان يختلف إِلى شعبة، وجالس حماد بن زيد، ولزمه تسع عشرة سنة حتى مات حماد.\nروى عنه يحيى القطان، وأحمد بن حنبل، وإِسحاق بن إِبراهيم.\nولي القضاء بمكة سنة أربع عشرة ومائتين، وعُزل في سنة تسع عشرة ومائتين، فرجع إِلى البصرة، ولم يزل بها حتى توفي سنة أربع وعشرين ومائتين.\nالواشحي: بالشين المعجمة، والحاء المهملة.\n_________\n(١) كلمة هو ليست في م.\n\n(*) قال مُعِدُّ الكتاب للشاملة: زيادات عن الجرح والتعديل لابن أبي حاتم ٤ / ١٠٨\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢٠) تهذيب الكمال (١/٥٣٣)، تهذيب التهذيب (٤/١٧٨)، تقريب التهذيب (١/٣٢٢)، خلاصة تهذيب الكمال (٤/٤٠١)، الكاشف (١/٣٩١)، تاريخ البخاري الكبير (٤/٨)، تاريخ البخاري الصغير (٢/٣٥١)، الجرح والتعديل (٤/٤٨١)، طبقات ابن سعد (٦/٢١٢)، البداية والنهاية (١٠/٢٩١)، سير الأعلام (١٠/٣٣٠)، الثقات (٨/٢٧٦) .","vol":"12","page":473},{"text":"<span data-type=\"title\" id=toc-3540>[١١٢١] سليمان بن داود</span>\nهو أبو داود، سليمان بن داود بن الجارود الطَّيالسي، مولى قُرَيش. أصله فارسي، سكن البصرة وهو أحد حفاظ الحديث، والمكثرين منه سماعًا وجمعًا ورواية. ويقال: كان مولى لموالي الزبير بن العوام. ويقال: كتب عن شعبة سبعة آلاف وتسعمائة حديث. وقال وكيع: ما بقي أحفظ لحديث طويل من أبي داود. وقال ابن مهدي: أبو داود أصدق الناس. وقال عمر بن شَبَّة: كتبنا عن أبي داود بأصفهان أربعين ألف حديث وليس معه كتاب.\nروى عن شُعبة، والثَّوْري، وأبو عوانة.\nروى عنه أحمد بن حنبل، وعلي بن المديني، وأبو بكر، وعثمان ابنا أبي شيبة، ومحمد بن سعد صاحب «الطبقات»، ومحمد بن المُثَنَّى.\nولد سنة ثلاث وثلاثين ومائة. ومات سنة ثلاث وقيل: سنة أربع ومائتين بالبصرة.\nشَبَّة: بفتح الشين المعجمة، وتشديد الباء الموحدة.\nوشيبة: بزيادة ياء تحتها نقطتان قبل الباء، وتخفيف الباء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢١) تهذيب الكمال (١/٥٣٤)، تهذيب التهذيب (٤/١٨٢)، تقريب التهذيب (١/٣٢٣)، خلاصة تهذيب الكمال (١/٤١٠)، الكاشف (١/١٩٢)، تاريخ البخاري الكبير (٤/١٠)، تاريخ البخاري الصغير (٢/٢٩٩)، الجرح والتعديل (٤/٦٩١)، ميزان الاعتدال (٢/٢٠٣)، لسان الميزان (٢٣٧٧)، سير الأعلام (٩/٣٧٨)، ديوان الإسلام (١٣٧٩)، طبقات المحدثين بأصبهان (٩٣)، تاريخ أصبهان (٧٣١)، الثقات (٨/٢٧٥) .","vol":"12","page":474},{"text":"<span data-type=\"title\" id=toc-3541>[١١٢٢] سليمان بن أبي سليمان</span>\nهو أبو إِسحاق، سليمان بن أبي سليمان - واسم أبي سليمان فيروز - ويقال: عمرو الكوفي الشيباني مولاهم. وهو من مشاهير التابعين وثقاتهم. وكان أحمد يعجبه حديثه، ويقول: هو أهل أن لا ندع له شيئًا.\nروى عن عبد الله بن أبي أوفى، والشعبي، وسعيد بن جبير، وعكرمة.\nروى عنه سليمان التَّيْمي، والثوري، وشعبة. ⦗٤٧٥⦘\nمات سنة إِحدى أو اثنتين وأربعين ومائة. قاله البخاري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢٢) تاريخ البخاري (٤/١٦-١٧)، الجرح والتعديل (٤/١٣٥)، والجمع بين رجال الصحيحين (١/١٧٧/١٧٨) تهذيب الكمال (٥٣٨٩)، وسير أعلام النبلاء (٦/١٩٣-١٩٥)، العبر (١/١٩٢)، وتذكرة الحفاظ (١/١٥٣)، تهذيب التهذيب (٤/١٩٧-١٩٨) .","vol":"12","page":474},{"text":"<span data-type=\"title\" id=toc-3542>[١١٢٣] سليمان بن أبي عبد الله</span>\nهو سليمان بن أبي عبد الله. تابعي، أدرك المهاجرين.\nروى عن سعد بن أبي وقاص، وأبي هريرة.\nروى عنه يعلى بن أبي حكيم. أخرج حديثه أبو داود في فضل المدينة (١) .\n_________\n(١) انظر الحديث رقم (٦٩٢١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢٣) تهذيب الكمال (١/٥٤١)، تهذيب التهذيب (٤/٢٠٥)، تقريب التهذيب (١/٣٢٧)، خلاصة تهذيب الكمال (١/٤١٥)، الكاشف (١/٣٩٧)، تاريخ البخاري الكبير (٤/٢٣)، الجرح والتعديل (٤/٥٤٩)، ميزان الاعتدال (٢/٢١٢)، الثقات (٤/٣١٢) .","vol":"12","page":475},{"text":"<span data-type=\"title\" id=toc-3543>[١١٢٤] سليمان بن عمرو</span>\nهو سليمان بن عمرو بن الأَحْوَص الأَزْدي الكوفي. يُعَدُّ في التابعين.\nروى عن أبيه، وأمه.\nروى عنه شَبيب بن غَرْقَدَة، ويزيد بن زياد.\nالأحوص: بالحاء، والصاد المهملتين.\nوشَبِيب: بفتح الشين المعجمة، وكسر الباء الموحدة، وبعدها ياء بنقطتين تحتها، ثم باء موحدة.\nوغَرْقَدَة: بفتح الغين المعجمة، وسكون الراء، وفتح القاف، وبالدال المهملة.\nوزياد من الزيادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢٤) تهذيب الكمال (١/٥٤٤)، تهذيب التهذيب (٤/٢١٢)، تقريب التهذيب (١/٣٢٨)، خلاصة تهذيب الكمال (١/٤١٧)، الكاشف (١/٣٩٩)، تاريخ البخاري الكبير (٤/٢٨)، الجرح والتعديل (٤/٥٧٥)، الثقات (٤/٣١٤) .","vol":"12","page":475},{"text":"<span data-type=\"title\" id=toc-3544>[١١٢٥] سليمان بن أبي مسلم</span>\nهو سليمان بن أبي مسلم الأحول المكي، خال بن أبي نَجِيح، ويقال: ابن خالته. قال البخاري: والأول أصح. تابعي من ثقات الحجازيين وأئمتهم.\nسمع طاوسًا وأبا سلمة.\nروى عنه ابن عُيَيْنَة، وابن جريج، وشعبة.\nنَجِيح: بفتح النون، وكسر الجيم، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢٥) تهذيب الكمال (١/٥٤٥، ٥٤٩)، تهذيب التهذيب (٤/٢١٨)، تقريب التهذيب (١/٣٣٠)، خلاصة تهذيب الكمال (١/٤١٩، ٤٢١)، الكاشف (١/٤٠٠)، تاريخ البخاري الكبير (٤/٣٧)، الجرح والتعديل (٤/٦٢٠) .","vol":"12","page":475},{"text":"<span data-type=\"title\" id=toc-3545>[١١٢٦] سليمان بن المغيرة</span>\nهو أبو سعيد، ويقال: أبو سعد، سليمان بن المغيرة القَيْسي، مولى قيس بن ثعلبة بن بكر بن وائل البصري.\nسمع حميد بن هلال، وثابتًا، والحسن.\nسمع منه شُعبة، وكان شعبة يقول: سليمان سيِّدُ أهل البصرة. قال ابن المديني: لم يكن في أصحاب ثابت أثبت من حماد بن سلمة، ثم بعده سليمان بن ⦗٤٧٦⦘ المغيرة، ثم بعده حماد بن زيد. أخرج عنه البخاري حديثًا واحدًا، وأكثر عنه مسلم.\nمات سنة خمس وستين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢٦) تاريخ يحيى بن معين ٢٠/٢٣٤) وفيه (سليمان بن أبي المغيرة العبسي) وطبقات خليفة (٢٢٢)، تاريخه (٤٤٥)، التاريخ الكبير (٤/٣٨)، الجرح والتعديل (٤/١٤٤-١٤٥) وفيه سليمان بن أبي المغيرة أبو عبد الله العبسي)، والجمع بين رجال الصحيحين (١/١٨٣) تهذيب الكمال (٥٤٦)، وسير أعلام النبلاء (٧/٤١٩٠٤١٥)، والصبر (١/٢٤٥) وتذكرة الحفاظ (١/٢٢٠-٢٢١)، تهذيب التهذيب (٤/٢٢٠)، (٢٢١) والشذرات (٢/٢٩٢) .","vol":"12","page":475},{"text":"<span data-type=\"title\" id=toc-3546>[١١٢٧] سليمان بن مهران الأعمش</span>\nهو أبو محمد، سليمان بن مهران الأعمش الكاهلي الأسدي، مولى بني كاهل بطن من أسد بن خزيمة. ولد سنة ستين بأرض الرَّيِّ، فجيء به حميلًا إِلى الكوفة، فاشتراه رجل من بني كاهل، فأعتقه.\nرأى أنس بن مالك. وروى عن عبد الله بن أبي أوفى مرسلًا. وسمع خلقًا من التابعين. وهو أحد الأعلام المشهورين بعلم الحديث والقراءة، وعليه مدار أكثر الكوفيين. قال صَدَقة بن عبد الرحمن: ما أعلم أحدًا أعلم بحديث ابن مسعود من الأعمش.\nروى عنه الثوري وشعبة وأبو إِسحاق الهمداني وخلق كثير.\nمات سنة ثمان وأربعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢٧) تهذيب التهذيب (٤/٢٢٢)، تقريب التهذيب (١/٣٣١)، تاريخ البخاري الكبير (٤/٣٧)، الجرح والتعديل (٤/٦٣٠)، ميزان الاعتدال (٢/٢٢٤)، لسان الميزان (٧/٢٣٨)، الثقات (٤/٣٠٢)، الوافي بالوفيات (١٥/٤٢٩)، سير الأعلام (٦/٢٢٦)، ديوان الإسلام (٤٤) .","vol":"12","page":476},{"text":"<span data-type=\"title\" id=toc-3547>[١١٢٨] سليمان بن موسى</span>\nهو أبو أيوب، سليمان بن موسى الدمشقي الأَشْدَق، ويقال: ابن الأشدق، فقيه أهل الشام ومفتيهم.\nسمع عطاء والزُّهري، ومكحولًا.\nروى عنه ابن جريج. قال أبو حاتم: لا أعلم أحدًا من أصحاب مكحول أفقه منه ولا أثبت.\nمات سنة تسع عشرة ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢٨) تهذيب الكمال (١/٥٢٧)، تهذيب التهذيب (٤/١٥٩)، تقريب التهذيب (١/٣٩١)، خلاصة تهذيب الكمال (١/٤٠٥)، الكاشف (١/٣٨٧)، تاريخ البخاري الكبير (٤/٧٠)، الجرح والتعديل (٤/ترجمة٧٥٧)، الثقات (٣/١٦٧)، أسد الغابة (٢/٤٣٥)، تجريد أسماء الصحابة (١/٢٣٣)، الاستيعاب (٢/٦٤٢)، الإصابة (٣/١٥٥)، أسماء الصحابة الرواة (ت٢٨٩) .","vol":"12","page":476},{"text":"<span data-type=\"title\" id=toc-3548>[١١٢٩] سليمان مولى ميمونة</span>\nهو سليمان مولى ميمونة، وليس بابن يسار، وهذا ليس بذاك المعروف، وفيه نظر. أخرج حديثه أبو داود، والنسائي في صلاة الجماعة من رواية عمرو بن شعيب عنه عن ابن عمر (١) .\n_________\n(١) انظر الحديث رقم (٣٩٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٢٩) تهذيب الكمال (١/٥٢٧)، تهذيب التهذيب (٤/١٥٩)، تقريب التهذيب (١/٣١٩)، خلاصة تهذيب الكمال (١/٤٠٥)، الكاشف (١/٣٨٧)، تاريخ البخاري الكبير (٤/٧١)، الجرح والتعديل (٤/ترجمة٧٥٦)، أسد الغابة (٢/٤٣٤)، تجريد أسماء الصحابة (١/٢٣٣)، الإصابة (٣/١٥٤)، الاستيعاب (٢/٦٤٢)، أسماء الصحابة الرواة (ت٧٠٥)، الثقات (٣/١٦٦) .","vol":"12","page":476},{"text":"<span data-type=\"title\" id=toc-3549>[١١٣٠] سليمان بن هشام</span>\nهو سليمان بن هشام ... (١) له ذِكْر في كتاب العُمْرَى في حديث أبي هريرة (٢) . وهو الذي سأل قتادة عن العُمْرى.\n_________\n(١) بياض في م، خ مقداره خمس كلمات.\n(٢) انظر الحديث رقم (٦٠٠١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣٠) راجع حديث رقم (٦٠٠١) .","vol":"12","page":476},{"text":"<span data-type=\"title\" id=toc-3550>[١١٣١] سليمان بن يَسَار</span>\nهو أبو أيوب، ويقال: أبو عبد الرحمن، ويقال: أبو عبد الله، سليمان بن يَسَار، مولى ميمونة زوج النبيّ - ﷺ-، وأخو عطاء بن يسار. من أهل المدينة وكبار التَّابعين. كان فقيهًا فاضلًا ثقة عابدًا ورعًا حجة، وهو أحد الفقهاء السبعة. قال الحسن بن محمد: سليمان بن يسار أفهم عندنا من سعيد بن المسيب، ولم يقل: أعلم ولا أفقه.\nروى عن ابن عباس، وأبي هريرة، وأم سلمة.\nروى عنه الزُّهري، ويحيى بن سعيد الأنصاري وغيرهم من الأعلام.\nماتَ سنة سبع ومائة وهو ابن ثلاث وسبعين سنة.\nيَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣١) تهذيب الكمال (١/٥٤٨)، تهذيب التهذيب (٤/٢٢٨)، تقريب التهذيب (١/٣٣١)، خلاصة تهذيب الكمال (١/٤٢٠)، تاريخ البخاري الكبير (٤/١٤)، تاريخ البخاري الصغير (١/٨٧)، الجرح والتعديل (٤ص١٤٩)، الحلية (٢/١٩٠)، البداية والنهاية (٩/٢٤٤)، سير الأعلام (٤/٣٠١)، ديوان الإسلام (١١٢٤)، الثقات (٤/٣٠١) .","vol":"12","page":477},{"text":"<span data-type=\"title\" id=toc-3551>[١١٣٢] سِمَاك بن حَرْب</span>\nهو أبو المغيرة، سِمَاك بن حَرْب بن أوس بن خالد بن نزار بن معاوية بن حارثة بن ربيعة بن عامر (١) بن ذُهْل بن ثعلبة الذُّهْلي البَكري الكوفي. وهو أخو محمد، وإِبراهيم ابني حرب. تابعي مشهور. وقال: أدركتُ ثمانين من أصحاب النبي - ﷺ-. وكان قد ذهب بصري، فدعوت الله ﷿، فَرَدَّ عليَّ بصري.\nسمع جابر بن سمرة، وسهيل بن قيس، والنعمان بن بشير.\nروى عنه الثوري، وشُعْبَة.\n_________\n(١) وفي م \" عمير \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣٢) تهذيب الكمال (١/٥٤٩)، تهذيب التهذيب (٤/٢٣٣)، تقريب التهذيب (١/٣٣٢)، خلاصة تهذيب الكمال (١/٤٢١)، الكاشف (١/٤٠٣)، تاريخ البخاري الكبير (٤/١٧٣)، الجرح والتعديل (٤/١٢٠٣)، ميزان الاعتدال (٢/٢٣٢)، لسان الميزان (٧/٢٣٨)، الثقات (٤/٣٣٩)، طبقات ابن سعد (٦/٣١٦)، الوافي بالوفيات (١٥/٤٤٧)، البداية والنهاية (٩/٣٣٩)، سير الأعلام (٥/٢٤٥) .","vol":"12","page":477},{"text":"<span data-type=\"title\" id=toc-3552>[١١٣٣] سماك بن الوليد</span>\nهو أبو زُمَيل، سماك بن الوليد الحنفي اليمامي. قال أبو زرعة: هو كوفي أصله من اليمامة وهو تابعي مشهور.\nسمع ابن عباس، وابن عمر.\nروى عنه شُعبة، ومِسْعَر، وعكرمة بن عمار.\nزُمَيْل: بضم الزاي، وفتح الميم، وسكون الياء، وباللام.\nومِسْعَر: بكسر الميم، وسكون السين المهملة، وفتح العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣٣) تهذيب التهذيب (٤/٢٣٥)، تقريب التهذيب (١/٣٣٢)، تاريخ البخاري الكبير (٤/١٧٣)، الجرح والتعديل (٤/٢٨٠)، الثقات (٤/٣٤٠) .","vol":"12","page":477},{"text":"<span data-type=\"title\" id=toc-3553>[١١٣٤] سُمَيّ مولى أبي بكر</span>\nهو سُمَيّ مولى أبي بكر بن عبد الرحمن بن الحارث بن هشام المخزومي القرشي المدني.\nروى عن مولاه أبي بكر، وأبي صالح السَّمّان.\nروى عنه مالك بن أنس، وابن عيينة، ونفر من الأعلام.\nقتلته الحرورية بقُدَيْد سنة ثلاثين ومائة، ويقال: سنة إِحدى وثلاثين ومائة.\nسُمَيّ: بضم السين، وفتح الميم، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣٤) تهذيب الكمال (١/٥٥١)، تهذيب التهذيب (٤/٢٣٨)، تقريب التهذيب (١/٣٣٣)، خلاصة تهذيب الكمال (١/٤٢٣)، الكاشف (١/٤٠٤)، تاريخ البخاري الكبير (٤/٢٠٣)، تاريخ البخاري الصغير (٢/١٧)، الجرح والتعديل (٤/١٣٦٩)، الوافي بالوفيات (١٥/٤٥٧)، سير الأعلام (٥/٤٦٢)، الثقات (٦/٤٣٤) .","vol":"12","page":478},{"text":"<span data-type=\"title\" id=toc-3554>[١١٣٥] سنان بن أبي سنان</span>\nهو سنان بن أبي سنان - واسم أبي سنان يزيد - بن أبي أمية الدُّؤَلي، ويقال: الدِّيلي المدني. يُعَدُّ في التابعين.\nروى عن جابر بن عبد الله، وأبي هريرة، والحسين بن علي، وابن عباس.\nروى عنه الزُّهْري.\nمات سنة مائة، وله اثنتان وثمانون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣٥) تهذيب الكمال (١/٥٥٢)، تهذيب التهذيب (٤/٢٤٣)، تقريب التهذيب (١/٣٣٤)، خلاصة تهذيب الكمال (١/٤٢٤)، الذيل على الكاشف (رقم٥٩٨)، ميزان الاعتدال (٢/٢٣٦) تهذيب مستمر الأوهام (ب١٥٥) .","vol":"12","page":478},{"text":"<span data-type=\"title\" id=toc-3555>[١١٣٦] سِنَان بن قيس</span>\nهو سِنان بن قَيْس. يُعَدُّ في الشاميين.\nروى عن شَبيب بن نعيم، وخالد بن معدان.\nروى عنه عمارة بن أبي الشَّعْثَاء. وهو شيخ قليل الحديث.\nشَبيب: بفتح الشين المعجمة، وكسر الباء الموحدة، وسكون الياء، ثم باء أخرى موحدة.\nونُعَيْم: بضم النون، وفتح العين المهملة.\nوالشَّعْثَاء: بفتح الشين المعجمة، والعين المهملة، والثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣٦) تهذيب الكمال (١/٥٥٢)، تهذيب التهذيب (٤/٢٤٢)، تقريب التهذيب (١/٣٣٤)، خلاصة تهذيب الكمال (١/٤٢٤)، الكاشف (١/٤٠٥)، تاريخ البخاري الكبير (٤/١٦٦)، الجرح والتعديل (٤/١٠٩٥)، لسان الميزان (٣/١١٥)، طبقات ابن سعد (٨/٣٩٦)، الثقات (٦/٤٢٤) .","vol":"12","page":478},{"text":"<span data-type=\"title\" id=toc-3556>[١١٣٧] سُوَيْد بن حُجَيْر</span>\nهو أبو قَزْعَة، سويد بن حُجَيْر الباهلي البصري، والد قَزْعَة، تابعي.\nسمع أنس ابن مالك، وحكيم بن معاوية القُشَيْري، وأبا نَضْرَة، والحسن.\nروى عنه ابنه قَزْعَة، وابن جريج، وشُعْبَة.\nحُجَيْر: بضم الحاء المهملة، وفتح الجيم، وسكون الياء، وبالراء.\nوقَزْعَة: بفتح القاف، وسكون الزاي، وبالعين المهملة.\nوالقُشَيْري: بضم القاف، وفتح الشين المعجمة.\nونضرة: بالنون، والضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣٧) تهذيب الكمال (١/٥٥٩)، تهذيب التهذيب (٤/٢٧١)، تقريب التهذيب (١.٣٤٠)، خلاصة تهذيب الكمال (١/٤٣١)، الكاشف (١/٤١١)، تاريخ البخاري الكبير (٤/١٤٧)، الجرح والتعديل (٤/١٠٠٩)، الثقات (٦/٤١٢) .","vol":"12","page":478},{"text":"<span data-type=\"title\" id=toc-3557>[١١٣٨] سُوَيْد بن سعيد</span>\nهو أبو محمد، سُوَيْد بن سعيد بن سهل بن شهريار الحَدَثي الأنباري الهَرَويّ. أصله من هَرَاة، وسكن حديثة الفرات، فَنُسِبَ إِليها. وهو أحد من روى «الموطأ» عن مالك بن أنس، إِلا أنه كان كثير التَّدْليس، وقيل: إِنه عمي في آخر عمره، فربَّما لُقِّن ما ليس من حديثه، فمن سمع منه وهو يبصر، فحديثه عنه حسن. وكان يحيى بن معين شديد التحامل عليه، ويبالغ في ذلك. وكان أحمد بن حنبل يحسن القول فيه.\nمات سنة أربعين ومائتين، وقد بلغ مائة سنة. وهذا سويد لم يجيء في كتابنا من طريق روايتنا للموطأ؛ لأننا نرويه من طريق يحيى بن يحيى، وإِنَّما جاء ذِكْره في «كتاب رزين»، وهو مذكور في الفصل الثاني من الباب الثاني من كتاب الحج (١)، فاحتجنا أن نذكره لذلك.\nشهريار: بالشين المعجمة، والراء، وبعدها ياء تحتها نقطتان، وآخره راء أخرى.\n_________\n(١) انظر الحديث رقم (١٢٩٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣٨) تهذيب الكمال (١/٥٦٠)، تهذيب التهذيب (٤/٢٧٢)، تقريب التهذيب (١/٣٤٠)، خلاصة تهذيب الكمال (١/٤٣١)، الكاشف (١/٤١١)، تاريخ البخاري الصغير (٢/٣٧٣)، الجرح والتعديل (٤/١٠٢٦)، ميزان الاعتدال (٢/٢٤٨)، لسان الميزان (٧/٢٤٠)، سير الأعلام (١١/٤١١) والحاشية، الوافي بالوفيات (١٦/٥٢)، البداية والنهاية (١٠/٣٢٢) .","vol":"12","page":479},{"text":"<span data-type=\"title\" id=toc-3558>[١١٣٩] سُويد بن غَفَلَة</span>\nهو أبو أُمَيَّة سُوَيْد بن غَفَلَة بن عَوْسَجَة بن عامر من ولد جُعْفي بن مصعب بن سعد العشيرة الجُعفي الكوفي. مخضرم جاهلي إِسلامي، كان يقول أنا لِدَةُ رسول الله - ﷺ-، ولدتُ عام الفيل، ويقال: كان أصغر من رسول الله - ﷺ- بسنتين، وهو أحد من عاش مائة وعشرين سنة، وقيل: أكثر من ذلك، ومات سنة اثنتين وثمانين، وقيل: إنه رأى النبيَّ - ﷺ-، وصلَّى معه.\nروى عن عمر، وعلي، وأبي ذر، وبلال، وأبي الدرداء، وأُبيّ بن كعب.\nوروى عنه الشَّعبي، وحَنَش، وعمران بن مسلم، وعبد العزيز بن رُفَيْع، وغيرهم.\nغَفَلَة: بفتح الغين المعجمة، وفتح الفاء.\nوجُعْفي: بضم الجيم، وسكون العَين، وكَسر الفاء، وتشديد الياء.\nوحَنَش: بفتح الحاء المهملة، وفَتح النون، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٣٩) تهذيب الكمال (١/٥٦١)، تهذيب التهذيب (٤/٢٧٨)، تقريب التهذيب (١/٣٤١)، خلاصة تهذيب الكمال (١/٤٣٢)، الكاشف (١/٤١٢)، تاريخ البخاري الكبير (٤/١٤٢)، تاريخ البخاري الصغير (١/١٥٤، ١٥٥)، أسد الغابة (٢/٤٩٢)، تجريد أسماء الصحابة (١/٢٥٠)، الاستيعاب (٦٧٩)، الإصابة (٣/٢٢٧)، طبقات ابن سعد (٦/٤٥، ٧٦)، الوافي بالوفيات (١٦/٤٦)، البداية والنهاية (٩/٣٧)، الحلية (٤/١٧٤)، سير الأعلام (٤/٥٩) والحاشية، الثقات (٤/٣٢١) .","vol":"12","page":479},{"text":"<span data-type=\"title\" id=toc-3559>[١١٤٠] سهل بن أبي أمامة</span>\nهو سهل بن أبي أُمامة بن سهل بن حُنَيْف الأَنصاري. يُعَدُّ في التابعين.\nسمع أنس بن مالك، وروى عن أبيه عن جدِّه.\nروى عنه عبد الرحمن بن شُرَيْح، وسعيد بن عبد الرحمن بن أبي العَمْياء، ويزيد بن أبي حبيب، وعبد الرحمن المُرِّي.\nحُنَيْف: بضم الحاء المهملة، وفتح النون.\nوشُرَيْح: بضم الشين المعجمة، وفتح الراء، وبالحاء المهملة.\nوالمُرِّي: بضم الميم، وتشديد الرَّاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤٠) تهذيب الكمال (١/٥٥٣)، تهذيب التهذيب (٤/٢٤٦)، تقريب التهذيب (١/٣٣٥)، خلاصة تهذيب الكمال (١/٤٢٥)، الكاشف (١/٤٠٦)، تاريخ البخاري الكبير (٤/٩٩)، الجرح والتعديل (٤/٨٣٣)، الثقات (٤/٣٢٠) .","vol":"12","page":480},{"text":"<span data-type=\"title\" id=toc-3560>[١١٤١] سهل بن معاذ</span>\nهو سهل بن معاذ بن أنس الجُهَني، تابعي.\nروى عن أبيه.\nروى عنه الليث، ويزيد بن أبي حبيب، وفَرْوَة بن مجاهد. قال ابن لَهِيعَة: هو من أَهل الشام.\nفَرْوة: بفتح الفاء، وسكون الراء.\nولَهِيعَة: بفتح اللام، وكسر الهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤١) تهذيب الكمال (٤/٥٥٧)، تهذيب التهذيب (٤/٢٥٨)، تقريب التهذيب (١/٣٣٧)، خلاصة تهذيب الكمال (١/٤٢٨)، الكاشف (١/٤٠٨)، تاريخ البخاري الكبير (٤/٩٨)، الجرح والتعديل (٤/٨٧٩)، ميزان الاعتدال (٢/٢٤١)، لسان الميزان (٢٣)، طبقات ابن سعد (٧/٥٠٠)، مجمع (٨/١٠٧)، الثقات (٤/٣٢١) .","vol":"12","page":480},{"text":"<span data-type=\"title\" id=toc-3561>[١١٤٢] سُهَيْل بن أبي صالح</span>\nهو أبو يزيد، سُهَيْل بن أبي صالح - واسم أبي صالح ذكوان - السمّان الزّيّات المديني (١) .\nسمع أباه، وسعيد بن المسيب، وعطاء بن يزيد، وعبد الله بن دينار.\nروى عنه مالك، والثوري، وشُعبة، وموسى بن عقبة. أخرج عنه البخاري حديثًا واحدًا في باب فضل الصوم في سبيل الله مقرونًا بيحيى بن سعيد الأنصاري، وأكثر عنه مسلم وغيره.\n_________\n(١) في م: المدني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤٢) تاريخ يحيى بن معين (٢/٢٤٣)، طبقات خليفة (٢٦٦)، التاريخ الكبير (٤/١٠٤)، الجرح والتعديل (٤/٢٤٦)، الجمع بين رجال الصحيحين (٢٠٧١-٤٦١)، وتذكرة الحفاظ (١/١٣٧)، تهذيب التهذيب (٤/٢٦٣) .","vol":"12","page":480},{"text":"<span data-type=\"title\" id=toc-3562>[١١٤٣] سَيَّار بن سلامة </span>(١)\nهو أبو المِنْهال سيَّار بن سلامة الرِّياحي البصري التميمي. من مشاهير التابعين.\nسمع أبا بَرْزَةَ الأَسْلَمي، وأبا العالية رُفَيْعًا.\nسمع منه عوف، وشعبة، والتميمي. ⦗٤٨١⦘\nالمِنْهَال: بكسر الميم، وسكون النون.\nوسَيّار: بتشديد الياء تحتها نقطتان.\nوالرِّياحي: بكسر الراء، وتخفيف الياء تحتها نقطتان، وبالحاء المهملة.\nوبَرْزَة: بفتح الباء الموحدة، وسكون الراء، وبالزاي.\nوالعالية: بالعين المهملة، وتخفيف الياء تحتها نقطتان.\nورُفَيْع: بضم الراء، وفتح الفاء.\n_________\n(١) في الخلاصة: سلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤٣) تهذيب الكمال (١/٥٦٥)، تهذيب التهذيب (٤/٢٩٠)، تقريب التهذيب (١/٣٤٣)، خلاصة تهذيب الكمال (١/٤٣٥)، الكاشف (١/٤١٤)، تاريخ البخاري الكبير (٤/١٦٠)، الجرح والتعديل (٤/١١٠١)، طبقات ابن سعد (٧/٢٣٦)، الوافي بالوفيات والحاشية (١٦/٦١)، الثقات (٤/٣٣٥) .","vol":"12","page":480},{"text":"<span data-type=\"title\" id=toc-3563>سيار بن [</span>. . . . . .] (١) .\n_________\n(١) بياض في خ، م.","vol":"12","page":481},{"text":"<span data-type=\"title\" id=toc-3564>[١١٤٤] سِيرين</span>\nهو أبو عمرة، سيرين، مولى أنس بن مالك الأنصاري، تابعي.\nسمع عمر.\nروى عنه ابناه محمد، وأنس. وهو من سبي عين التَّمر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤٤) تاريخ يحيى بن معين (٢/٢٤٥) طبقات خليفة (٢٠٢) وتاريخه (١١٨) والتاريخ الكبير (٤/٢١١) ومعجم البلدان (٤/١٧٦) وفيه أن سيرين أم محمد لا أبوه، والإصابة (٢/١١٩) .","vol":"12","page":481},{"text":"<span data-type=\"title\" id=toc-3565>الفرع الثالث: في جماعة متفرقة</span>\n<span data-type=\"title\" id=toc-3566>[١١٤٥] سِبَاع</span>\nهو سِبَاع بن عبد العُزَّى - واسم عبد العزى عمرو - بن نَضْلة بن غُبْشان بن سليم بن مِلْكان بن أَفْصَا الغُبْشَاني أبو نِيار. جاهلي، له ذِكْر في غزوة أحد في مقتل حمزة بن عبد المطلب في حديث جعفر بن عمرو بن أمية الضمري (١)، وكان قتله حمزة بن عبد المطلب يومئذ مبارزة وأمه أنمار مولاة شريق بن عمرو الثقفي.\nالغُبْشاني: بضم الغين المعجمة، وسكون الباء الموحدة، والشين المعجمة، والنون.\nونِيار: بكسر النون، وتخفيف الياء تحتها نقطتان، وبالراء.\nوشَرِيق: بفتح الشين المعجمة، وكسر الراء، وبالقاف.\n_________\n(١) انظر الحديث رقم (٦٠٧٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤٥) السير والمغازي لابن إسحاق (٣٢٩) ونسب معد واليمن الكبير (٢/٤٦٠-٤٦١) ومغازي الواقدي (١/٢٨٥)، (٢٨٧)، (٣٠٨) وسيرة ابن هشام (٢/٧١)، والمنمق فيِ أخبار قريش (٢٤٤)، وجمهرة أنساب العرب (٢٤٢) .","vol":"12","page":481},{"text":"[١١٤٦] سعد (١) هُذَيْم\nهو سعد هُذَيْم بن زيد بن ليث بن سُود بن أسلُم بن الحاف (٢) بن قضاعة. حضنه عبد أسود اسمه هُذَيْم فغلب عليه. ويقال فيه: سعد بن هذيم لذلك.\nهُذَيْم: بضم الهاء، وفتح الذال المعجمة.\nوسُود: جمع أسود.\nوأسلُم: بضم اللام.\nوالحاف: بالحاء المهملة، والفاء.\n_________\n(١) في م: سعيد في.\n(٢) في خ: الحافي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤٦) أخبار سعد هذيم في نسب معد واليمن الكبير (٢/٧١٥) وجمهرة أنساب العرب (٤٤٧) .","vol":"12","page":481},{"text":"<span data-type=\"title\" id=toc-3568>[١١٤٧] سَعْيَة</span>\nسَعْيَة: بفتح السين، وسكون العين المهملة، وبالياء تحتها نقطتان: يهودي من بني النَّضِير، وهو عم حُيَيْ بن أَخْطَب النَّضِيري اليهودي. له ذِكْر في الفصل الأول من الباب الأول (١) من كتاب الجهاد.\nالنَّضِير: بفتح النون، وكسر الضاد المعجمة.\nوحُيَي: بضم الحاء المهملة، وفتح الياء تحتها نقطتان.\nوأَخْطَب: بفتح الهمزة، وسكون الخاء المعجمة، وفتح الطاء المهملة، وبالباء الموحدة.\n_________\n(١) كذا في الأصلين وهو غلط بل هو في الباب الثاني. الحديث رقم (١١٣٠) (٢ / ٦٤٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤٧) لم أعثر على ترجمته.","vol":"12","page":482},{"text":"<span data-type=\"title\" id=toc-3569>[١١٤٨] السيّد</span>\nالسَّيِّد: بفتح السين، وتشديد الياء تحتها نقطتان: أحد وفد نصارى نجران الذين وفدوا على النبي - ﷺ- وكان ثِمال القوم وصاحب رحلهم ومجتمعهم واسمه اللَّيْهَم: بفتح اللام، وسكون الياء تحتها نقطتان، وفتح الهاء، وفد عليه في سنة [عشر] (١) .\n_________\n(١) بياض في م، خ وما بين حاصرتين من \" سيرة ابن هشام \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤٨) السيرة النبوية لابن هشام (٥٧٣) والإكمال (٤/٤١٧-٤١٨) .","vol":"12","page":482},{"text":"<span data-type=\"title\" id=toc-3570>القسم الثاني: في النساء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3571>الفرع الأول: في الصحابيات</span>\n<span data-type=\"title\" id=toc-3572>[١١٤٩] سُبَيْعَة</span>\nهي سُبَيْعَة بنت الحارث الأَسْلَمِية. كانت تحت سَعْد بن خولة، فتوفي عنها بمكة في حجَّة الوداع. حديثها عند الكوفيين.\nروى عنها عبد الله بن عمرو، وعبد الله بن عتبة بن مسعود، قال ابن عبد البر: «روى عنها حديثَ العدة فقهاءُ أهل المدينة وفقهاءُ الكوفة من التابعين» .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٤٩) تهذيب (١٢/٤٢٤رقم (٢/٦٠١)، الثقات (٣/١٨٥)، أسد الغابة (٧/١٣٧)، أعلام النساء (٢/١٤٨)، الاستيعاب (٤/١٨٥٩)، الإصابة (٧/٦٩٠)، تجريد أسماء الصحابة (٢/٢٧٤)، الكاشف (٣/٤٧٢) تهذيب الكمال (٣/١٦٨٥) الخلاصة (٣/٣٨٤)، أسماء الصحابة الرواة (ت٥٥٧) .","vol":"12","page":482},{"text":"<span data-type=\"title\" id=toc-3573>[١١٥٠] سَرَّاء بنت نَبْهان</span>\nهي سَرَّاء بنت نبهان [الغَنَوِيَّة] (١) .\nروى عنها ربيعة بن عبد الرحمن الغَنَوي. وحديثها في كتاب النكاح (٢) .\n⦗٤٨٣⦘\nسَرَّاءَ: بفتح السين وتشديد الراء، والمد (٣) .\nونَبْهَان: بفتحِ النون، وسكُون الباء الموحدة.\n_________\n(١) في م: بياض وما بين حاصرتين من \" الاستيعاب \" لابن عبد البر رقم (٣٣٧٥) و\" أسد الغابة \" رقم (٦٩٧٩) .\n(٢) انظر الحديث رقم (٦٠٧٤) .\n(٣) ضبطت في \" أسد الغابة \" ٧ / ١٤٠ بفتح السين وإمالة الراء المشددة، وآخره ياء ساكنة، قاله الأمير أبو نصر. أهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥٠) تهذيب (٢١/٤٢٤رقم٢٨١٣) تقريب (٢/٦٠١)، الثقات (٣/١٨٥)، أسد الغابة (٧/١٤٠)، أعلام النساء (٢/١٨١)، الاستيعاب (٤/١٨٦٠)، الإصابة (٧/٦٩٥)، تجريد أسماء الصحابة (٢/٢٧٥)، الكاشف (٣/٤٧٢) تهذيب الكمال (٣/١٦٨٥)، الخلاصة (٣/٣٨٤)، أسماء الصحابة الرواة (ت٩٨٤) .","vol":"12","page":482},{"text":"<span data-type=\"title\" id=toc-3574>[١١٥١] سَلامة بنت الحُرّ</span>\nهي سلامة بنت الحُرّ الأزدية، ويقال: الأَسْدِيَّة، ويقال: الفزارية، أخت خَرَشَة بن الحُرّ. قال الدارقطني: إِن والدهما الحرُّ بن قيس بن حصين الفزاري، قالوا: ولا يثبت هذا القول. حديثها عند أهل الكوفة.\nروت عنها عَقِيلة الفَزَارية مولاة لهم.\nالحُرّ: ضد العبد.\nوالأَسْديّة: بسكون السين.\nوخَرَشة: بفتح الخاء المعجمة، وفتح الراء، وبالشين المعجمة.\nوعَقِيلة: بفتح العين، وكسر القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥١) تهذيب (١٢/٤٢٧رقم٢٧٢٢) التقريب (٢/٦١٠)، الثقات (٣/١٨٤)، الوافي بالوفيات (٧/١٤٦)، الاستيعاب (٤/١٨٦١)، الإصابة (٧/٧٠٤)، تجريد أسماء الصحابة (٢/٢٧٧)، الكاشف (٣/٤٧٣)، الخلاصة (٣/٣٨٣) تهذيب الكمال (٣/١٦٨٦)، أعلام النساء (٢/٢٣٤) .","vol":"12","page":483},{"text":"<span data-type=\"title\" id=toc-3575>[١١٥٢] سَلامة بنت مَعْقِل</span>\nهي سلامة بنت مَعْقِل الأنصارية، ويقال: الخزاعية، ويقال: هي امرأة من خارجة بن قيس عيلان. حديثها عند محمد بن إِسحاق عن الخطاب في العتق (١) .\nمَعْقِل: بفتح الميم، والعين المهملة، وكسر القاف.\n_________\n(١) انظر الحديث رقم (٥٩١٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥٢) تهذيب (١٢/٤٤٨رقم٢٨٢٣)، التقريب (٢/٦٠١)، الثقات (٣/١٨٤)، أسد الغابة (٧/١٤٦)، الاستيعاب (٤/١٨٦١)، الإصابة (٧/٧٠٤)، تجريد أسماء الصحابة (٢/٢٧٧)، الكاشف (٣/٤٧٣) تهذيب الكمال (٣/١٦٨٦)، الخلاصة (٣/٣٨٣)، الاستبصار (٣٥٥)، أعلام النساء (٢/٢٣٤)، أسماء الصحابة الرواة (ت٩٨٣) .","vol":"12","page":483},{"text":"<span data-type=\"title\" id=toc-3576>[١١٥٣] سَلمى بنت قَيْس</span>\nهي أم المنذر، سلمى بنت قَيْس بن عمرو بن عبيد بن مالك بن عَدِيّ بن عامر بن غَنْم بن عَدِيّ بن النَّجار الأنصارية. إِحدى خالات النبي - ﷺ- من جهة أبيه. وكانت ممَّن صَلَّتْ إِلى القبلتين، وبايعت بيعةَ الرضوان. حديثها عند أهل المدينة.\nروت عنها أم سَليط ويعقوب ابن أبي يعقوب.\nسَلِيط: بفتح السين المهملة، وكسر اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥٣) الثقات (٣/١٨٤)، أسد الغابة (٧/١٤٩)، الحلية (٢/٧٧)، تعجيل المنفعة (١٦٤٧)، أعلام النساء (٢/٢٥١)، الاستيعاب (٤/١٨٦١)، الإصابة (٧/٧٠٧)، تجريد أسماء الصحابة (٢/٢٧٨) .","vol":"12","page":483},{"text":"<span data-type=\"title\" id=toc-3577>[١١٥٤] سَلْمى</span>\nهي امرأة كانت تخدم بعض أزواج النبيّ - ﷺ-. حديثها في الحناء من كتاب الطب (١) . ⦗٤٨٤⦘\nروى عنها عبيد الله بن علي (٢) .\n_________\n(١) انظر الحديث رقم (٥٦٤٥) .\n(٢) انظر \" أسد الغابة \" ٧ / ١٤٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥٤) تهذيب (١٢/٤٢٥رقم٢٨١٦)، التقريب (٢/٦٠١)، الثقات (٣/١٨٤)، الثقات (٧/١٤٧)، أعلام النساء (٢/٢٥٤)، الإصابة (٧/٧١١) تهذيب الكمال (٣/١٦٨٥)، الكاشف (٣/٤٧٣)، الخلاصة (٣/٣٨٣، ٤٠٥) .","vol":"12","page":483},{"text":"<span data-type=\"title\" id=toc-3578>[١١٥٥] سَوْدة بنت زَمْعَة</span>\nهي أم المؤمنين سَوْدَة بنت زَمْعة القُرَشية، زوج النبي - ﷺ-. تقدَّم ذكرها عند ذكر أزواجه في الباب الأول.\nزَمْعَة: بفتح الزاي، وسكون الميم، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥٥) تهذيب (١٢/٤٢٦رقم٢٨٢٠)، تقريب (٢/٦٠١)، الثقات (٣/١٨٣)، أسد الغابة (٧/١٥٧)، أعلام النساء (٢/٢٦٧)، السمط الثمين (١١٧) الدر المنثور (٢٥٢)، تجريد أسماء الصحابة (٢/٢٨٠)، الاستيعاب (٤/١٨٦٧)، الإصابة (٧/٧٢٠)، الكاشف (٣/٤٧٣) تهذيب الكمال (٣/١٦٨٦)، أسماء الصحابة الرواة (ت٣٠٣) .","vol":"12","page":484},{"text":"<span data-type=\"title\" id=toc-3579>[١١٥٦] سَهْلَة بنت سُهَيْل</span>\nهي سَهْلَة بنت سُهَيْل بن عمرو القُرَشِيَّة العامرية. وقد تَقَدَّم نسبها عند ذِكْر أبيها، وهي امرأة أبي حذيفة بن عتبة بن ربيعة، وليست امرأته التي أعتقت سالمًا مولى أبي حذيفة، فإنّ تلك أنصارية واسمها مختلف فيه. وقد ذكرناه عند اسم سالم مولى أبي حذيفة. وهذه سهلة قرشية. لها ذِكْر في الرِّضاع من كتاب النِّكاح (١) .\nروى عنها القاسم بن محمد.\n_________\n(١) انظر الحديث رقم (٩٠٤٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥٦) تعجيل المنفعة (١٦٤٨)، ثقات (٣/١٨٤)، أسماء الصحابة الرواة (ت٥٤٠) .","vol":"12","page":484},{"text":"<span data-type=\"title\" id=toc-3580>[١١٥٧] سُهَيْمَة</span>\nهي سُهَيْمَة بنت عمير المُزَنِيَّة زوجة رُكانَة بن عبد يزيد. لها ذِكْر في الطلاق (١) .\nسُهَيْمة: بضم السين، وفتح الهاء.\n_________\n(١) انظر الحديث رقم (٥٧٤٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥٧) الاستيعاب (٤/١٨٦٦)، تهذيب الأسماء واللغات (١/٤٣٧-٣٤٨)، الإصابة (٤/٣٣٧) .","vol":"12","page":484},{"text":"<span data-type=\"title\" id=toc-3581>الفرع الثاني: في غير الصحابيات</span>\n<span data-type=\"title\" id=toc-3582>[١١٥٨] سَجَاحِ</span>\nسَجَاحِ: بفتح السين، وتخفيف الجيم، وبالحاء المهملة المكسورة.\nهي امرأة من بني يربوع كان يقال لها: أم صدر. ادّعَتِ النُّبوة في زمن مُسَيْلِمة، واجتمعت به وتزوّجها وقصتها معه مشهورة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥٨) جمهرة النسب للكلبي (٢٢١)، تاريخ اليعقوبي (٢/١٢٩)، والأغاني (٢١/٣٢-٣٥)، وجمهرة أنساب العرب (٢٢٦) وما بَنَتْهُ العرب عَلى مَقال للصنعاني (١٧)، ونهاية الأدب في معرفة أنساب العرب للقلقشندي (٧٣-٧٤)، والإصابة (٤/٣٤٠) .","vol":"12","page":484},{"text":"<span data-type=\"title\" id=toc-3583>[١١٥٩] سُلافَة</span>\nهي سلافة بنت سعد بن سُمَيَّة. من أهل مكة نزل عليها بِشْر بن أُبَيْرِق لما هرب من المدينة، وهي مشركة، فرماها حسّان بن ثابت بأبيات من شعره. لها ذِكْر في تفسير سورة النساء، من كتاب التفسير، في حديث قتادة بن النعمان (١) . قيل: هي أُخت عمير بن سعد، وأم طلحة بن أبي طلحة بن عبد الدار.\nسُلافة: بضم السين، وتخفيف اللام، وبالفاء.\nوسُمَيَّة: بضم السين المهملة، ⦗٤٨٥⦘ وفتح الميم، وتشديد الياء.\nوبِشر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوأُبَيْرِق: بضم الهمزة، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وكسر الراء وبالقاف.\n_________\n(١) انظر الحديث رقم (٥٨٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٥٩) المغازي للواقدي (٢٠٢)، (٢٢٨)، (٣٥٦)، الإصابة (٣٣٠٤)، (٣٤٠) .","vol":"12","page":484},{"text":"<span data-type=\"title\" id=toc-3584>[١١٦٠] سلمى</span>\nهي امرأة من الأنصار.\nروت عن أم سلمة زوج النبيّ - ﷺ- حديثها في ... (١) .\n_________\n(١) بياض في م مقداره ثلاث كلمات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦٠) لم أعثر على ترجمتها.","vol":"12","page":485},{"text":"<span data-type=\"title\" id=toc-3585>الفصل الثاني: في الكنى</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-3586>القسم الأول: في الرجال</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3587>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3588>[١١٦١] أبو سِرْوَعَة</span>\nهو أبو سِرْوَعَة: عقبة بن الحارث.\nسِرْوَعَة: بكسر السين، وسكون الراء، وفتح الواو، وفتح العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦١) تهذيب الكمال (٢/٩٤٤)، تهذيب التهذيب (٧/٢٣٨) (٤١٣)، تقريب التهذيب (٢/٢٦)، خلاصة تهذيب الكمال (٢/٢٣٥)، الكاشف (٢/٢٧١)، تاريخ البخاري الكبير (٦/٤٣٠)، تاريخ البخاري الصغير (١/١١٦)، الجرح والتعديل (٦/٣٠٩)، الثقات (٣/٢٧٩)، أسد الغابة (٤/٥٠)، الرياض المستطابة (٢٢٩)، الاستبصار (٣٠٦)، تجريد أسماء الصحابة (١/٣٨٣)، الإصابة (٤/٥١٨)، الاستيعاب (٣-٤/١٠٧٢)، طبقات ابن سعد (٢/٥٦٦، ٥/٤٧٣)، أسماء الصحابة الرواة (ت٤٦٩) .","vol":"12","page":485},{"text":"<span data-type=\"title\" id=toc-3589>[١١٦٢] أبو سَرِيحة</span>\nهو أبو سريحة: حذيفة بن أَسِيد.\nسرِيحة: بفتح السين، وكسر الراء، وبالحاء المهملة.\nوأَسِيد: بفتح الهمزة، وكسر السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦٢) تهذيب الكمال (١/٢٣٨)، تهذيب التهذيب (٢/٢١٩)، تهذيب التهذيب (١/١٥٦)، خلاصة تهذيب الكمال (١/٢٠٠)، الكاشف (١/٢١٠)، تاريخ البخاري الكبير (٣/٩٦)، الجرح والتعديل (٣/١١٤١)، أسد الغابة (١/٤٦١)، الإصابة (١/٣١٧-٢/٤٣)، تجريد أسماء الصحابة (١/١٢٤)، الاستيعاب (١/٣٣٥)، الوافي بالوفيات (١١/٤٨١)، حلية الأولياء (١/٣٥٥)، طبقات ابن سعد (٦/ ٢٤)، الثقات (٣/٨١)، أسماء الصحابة الرواة (ت١٥٧) .","vol":"12","page":485},{"text":"<span data-type=\"title\" id=toc-3590>[١١٦٣] أبو سعيد بن أبي فَضَالة</span>\nهو أبو سعيد بن أبي فَضَالة الحارثي الأنصاري. اسمه كنيته. يُعَدُّ في أهل المدينة. حديثه عند عبد الحميد بن جعفر عن أبيه عن زياد بن مِيناء.\nفَضالة: بفتح الفاء، وتخفيف الضاد المعجمة.\nومِيناء: بكسر الميم، وسكون الياء تحتها نقطتان، وبالنون، والمد، والقصر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦٣) تهذيب التهذيب (٢١/١٠٥رقم٤٨٧)، تقريب (٢/٤٢٦) .","vol":"12","page":485},{"text":"[١١٦٤] أبو سعد الزّرقي\nهو أبو سعد الزرقي، ويقال: أبو سعيد. قال ابن عبد البرّ: والأول أشبه عندي، والله أعلم. واسمه كنيته. قاله خليفة بن خياط. قال: وقال غير خليفة: أبو سعيد الزرقي مشهور بكنيته، واختلف في اسمه، فقيل: سعد بن عمارة، وقيل: عمارة بن سعد. ⦗٤٨٦⦘\nروى عن أبي سعد الزّرقي عبد الله بن مرّة ويونس بن ميسرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦٤) تهذيب التهذيب (١٢/١١٠رقم٥٠٩)، تقريب (٢/٤٢٨) .","vol":"12","page":485},{"text":"<span data-type=\"title\" id=toc-3592>[١١٦٥] أبو سعيد الخُدْري</span>\nهو أبو سعيد سعد بن مالك الخُدْري الأنصاري الخزرجي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦٥) تهذيب الكمال (١/٤٧٣)، تهذيب التهذيب (٣/٤٧٩)، تقريب التهذيب (١/٢٨٩)، خلاصة تهذيب الكمال (١/٣٧١)، الكاشف (١/٣٥٣)، تاريخ البخاري الكبير (٤/٤٤)، تاريخ البخاري الصغير (١/١٠٣، ١٣٥، ١٣٩، ١٦١، ١٦٧)، الجرح والتعديل (٤/ترجمة٤٠٦)، أسد الغابة (٢/٣٦٥- ٦/١٤٢)، تجريد أسماء الصحابة (١/٢١٨)، الاستيعاب (٢/٦٠٢)، الإصابة (٣/٧٨)، الحلية (١/٣٦٩)، طبقات ابن سعد (٩/٨٠)، سير الأعلام (٣/١٦٨)، الوافي بالوفيات (١٥/٢٠٠)، البداية والنهاية (٩/٢)، الثقات (٣/١٥٠) .","vol":"12","page":486},{"text":"[]<span data-type=\"title\" id=toc-3593> أبو سعيد بن المعلى</span>\nهو أبو سعيد الحارث بن المعلى، وقيل: رافع بن المعلى، وقيل: أوس بن المعلى، وقيل: أبو سعيد بن أوس بن المعلى، وقد تقدَّم ذِكْره في حرف الحاء في الحارث.","vol":"12","page":486},{"text":"<span data-type=\"title\" id=toc-3594>[١١٦٦] أبو سفيان بن الحارث</span>\nهو أبو سفيان المغيرة بن الحارث بن عبد المطلب الهاشمي، ابن عم النبي - ﷺ-.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦٦) تاريخ يحيى بن معين (٢/٧٠٧)، وفي طبقات خليفة (٦)، وفي الاستيعاب (٤/١٦٧٣-١٦٧٧)، أسد الغابة (٦/١٤٤)، سير أعلام النبلاء (١/٢٠٢)، (٢٠٥) والعبر (١/٢٤)، الإصابة.","vol":"12","page":486},{"text":"<span data-type=\"title\" id=toc-3595>[١١٦٧] أبو سفيان بن حرب</span>\nهو أبو سفيان صخر بن حرب بن أمية بن عبد شمس والد معاوية بن أبي سفيان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦٧) تهذيب الكمال (٢/٦٠٢)، تهذيب التهذيب (٤/٤١١)، تقريب التهذيب (٣٦٥)، خلاصة تهذيب الكمال (١/٤٦٦)، الكاشف (٢/٢٦)، تاريخ البخاري الكبير (٤/٣١٠)، تاريخ البخاري الصغير (١/٤٤، ٦٩، ٧٠، ١١٢)، الجرح والتعديل (٤/١٨٦٩)، أسد الغابة (٣/١٠)، تجريد أسماء الصحابة (١/٢٦٣)، الإصابة (٣/ ٤١٢)، الاستيعاب (٢/٧١٤)، سير الأعلام (٢/١٠٥)، نقعة الصديان (ت٢٩٩)، ثقات (٣/١٩٣) .","vol":"12","page":486},{"text":"<span data-type=\"title\" id=toc-3596>[١١٦٨] أبو سلمة</span>\nهو أبو سلمة: عبد الله بن عبد الأسد المخزومي القرشي، زوج أم سلمة قبل النبيﷺ-.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦٨) تهذيب التهذيب (٥/٢٨٧، ٤٨٧)، تهذيب التهذيب (١/٤٢٧ ٤١٧،)، تاريخ البخاري الكبير (٥/٦)، الجرح والتعديل (٥ص١٠٧)، الثقات (٣/٢١٣) .","vol":"12","page":486},{"text":"[]<span data-type=\"title\" id=toc-3597> أبو السمح</span>\nهو أبو السمح، إِياد (١) مولى رسول الله - ﷺ- وخادمه. وقد تقَدَّم في حرف الهمزة. ويقال: إِن اسمه كنيته.\n_________\n(١) في \" أسد الغابة \": زياد.","vol":"12","page":486},{"text":"<span data-type=\"title\" id=toc-3598>[١١٦٩] أبو السَّنابل</span>\nهو أبو السَّنابل، عمرو بن بَعْكَك، وقيل: غيره. وقد ذكرناه في عمرو من حرف العين.\nالسَّنابل: بفتح السين المهملة، وتخفيف النون، وكسر الباء الموحدة، وباللام.\nوبَعْكَك: بفتح الباء الموحدة، وسكون العين المهملة، وفتح الكاف الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٦٩) تقدمت ترجمته.","vol":"12","page":486},{"text":"<span data-type=\"title\" id=toc-3599>[١١٧٠] أبو سهلة</span>\nهو أبو سهلة، السَّائب بن خَلاد.\nسَهْلَة: بفتح السين المهملة.\nوخَلاد: بفتح الخاء المعجمة، وتشديد اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧٠) تهذيب الكمال (١/٤٦٤)، تهذيب التهذيب (٣/٤٤٧)، تقريب التهذيب (١/٢٨٢)، خلاصة تهذيب الكمال (١/٣٦٤)، الكاشف (١/٣٤٦)، تاريخ البخاري الكبير (٤/١٥٠)، الجرح والتعديل (٤/١٠٢٧)، أسد الغابة (٢/٣١٤)، تجريد أسماء الصحابة (١/٢٠٥)، الإصابة (٣/٢١)، الاستيعاب (٢/٥٧١)، الحلية (١/٣٧٢)، طبقات ابن سعد (٨/٣٦٣)، الوافي بالوفيات (١٥/١٣٥)، الثقات (٣/١٧٣)، أسماء الصحابة الرواة (ت٦٢٤) .","vol":"12","page":486},{"text":"<span data-type=\"title\" id=toc-3600>[١١٧١] أبو سيف</span>\nهو أبو سيف القين ظئر إِبراهيم بن النبي - ﷺ-، واسمه البراء بن أوس الأنصاري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧١) لم أعثر على ترجمته.","vol":"12","page":486},{"text":"<span data-type=\"title\" id=toc-3601>الفرع الثاني: في التابعين وغيرهم</span>\n[]<span data-type=\"title\" id=toc-3602> أبو سالم</span>\nهو أبو سالم، سفيان بن هانئ الجَيْشاني. تقدَّم ذِكْره.\nالجيشاني: بفتح الجيم، وسكون الياء تحتها نقطتان، وبالشين المعجمة، والنون.","vol":"12","page":487},{"text":"[]<span data-type=\"title\" id=toc-3603> أبو السَّائب</span>\nهو أبو السَّائب، سَلْم بن جُنادة. تقدَّم ذِكره.\nسَلْم: بسكون اللام.\nوجُنادة: بضم الجيم، وتخفيف النون، وبالدال المهملة.","vol":"12","page":487},{"text":"<span data-type=\"title\" id=toc-3604>[١١٧٢] أبو السّائب</span>\nهو أبو السائب، مولى هشام بن زهرة. تابعي.\nروى عن أبي هريرة، وأبي سعيد، والمغيرة بن شعبة.\nروى عنه شريك بن أبي نَمِر، والعلاء بن عبد الرحمن. ويقال: إن اسمه السائب. والأول أصح.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧٢) تهذيب (١٢/١٠٤رقم٤٨٠)، تقريب (٢/٤٢٦)، الجمع بين الصحيحين (٢٣٣٣) تفسير الطبري (١/ ٢٢١)، تهذيب الكمال (١٦٠٧) .","vol":"12","page":487},{"text":"[١١٧٣] أبو سعد\nهو أبو سعد، تابعي.\nروى عن واثلة بن الأَسْقَع.\nروى عنه الفَرَج بن فَضَالة. حديثه في البصاق في المسجد (١)، أخرج حديثه أبو داود ولم يذكر له اسمًا.\nواثلة: بالثاء المثلثة.\nوالأَسْقَع: بالسين المهملة، والقاف.\nوالفرج: بالفاء، والجيم.\nوفَضالة: بفتح الفاء، وبالضاد المعجمة.\n_________\n(١) انظر الحديث رقم (٨٧٣٦) هو في م وخ أبو سعد وقد وقع في الحديث \" أبو سعيد \" فليصحح.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧٣) تهذيب (١٢/١٠٩رقم٥٠٨)، تقريب (٢/٤٢٨)، تهذيب الكمال (١٦٠٩)، الجرح والتعديل (٩/٣٧٦)، لسان الميزان (٧/٤٦٦)، تاريخ الكبير (٩/٣٥)، الميزان (٤/٧٣٧) .","vol":"12","page":487},{"text":"<span data-type=\"title\" id=toc-3606>[١١٧٤] أبو سعيد المَقْبُري</span>\nهو أبو سعيد كيسان المَقْبُري، والد سعيد، تابعي.\nروى عن أبي هريرة وغيره.\nكَيْسان: بفتح الكاف، وسكون الياء تحتها نقطتان، وبالسين المهملة.\nوالمقبري: بالقاف، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧٤) تهذيب الكمال (٣/١١٥١)، تهذيب التهذيب (٨/٤٣٥ (٨٢٣)، تقريب التهذيب (٢/١٣٧)، خلاصة تهذيب الكمال (٢/٣٧٠)، الكاشف (٣/١٢)، تاريخ البخاري الكبير (٧/٢٣٤-٩/١٠٨)، الجرح والتعديل (٧/٢٩٦)، نسيم الرياض (٣/٢٩٤)، الثقات (٥/٣٤٠) .","vol":"12","page":487},{"text":"<span data-type=\"title\" id=toc-3607>[١١٧٥] أبو سعيد المَهْري </span>مولى المهري\nهو أبو سعيد، مولى المهري، تابعي.\nروى عن أبي سعيد الخُدْري.\nروى عنه يحيى بن أبي كثير.\nالمَهْري: بفتح الميم، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧٥) تهذيب التهذيب (١٢/١١١رقم٥١٦)، تقريب التهذيب (٤٢٩٢) .","vol":"12","page":488},{"text":"[]<span data-type=\"title\" id=toc-3608> أبو السَّفَر</span>\nهو أبو السَّفَر سعيد بن يُحْمِد، تابعي.\nالسَّفَر: بفتح السين، وفتح الفاء.\nويُحْمِد: بضم الياء تحتها نقطتان، وسكون الحاء المهملة، وكسر الميم.","vol":"12","page":488},{"text":"<span data-type=\"title\" id=toc-3609>[١١٧٦] أبو سفيان</span>\nهو أبو سفيان بن سعيد بن المغيرة. هكذا أخرج حديثه أبو داود. وقال النسائي: أبو سفيان بن سعيد بن الأخنس، ووافقه مسلم في «الكنى» .\nسمع أم حبيبة.\nروى عنه أبو سلمة بن عبد الرحمن.\nالأخنس: بالخاء المعجمة، والنون، والسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧٦) تهذيب التهذيب (٢١/١١٢رقم٥٢١)، تقريب التهذيب (٢/٤٢٩)، تهذيب الكمال (١٦٠٩) .","vol":"12","page":488},{"text":"<span data-type=\"title\" id=toc-3610>[١١٧٧] أبو سفيان</span>\nطلحة بن نافع القرشي المكي، تابعي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧٧) تقريب التهذيب (١/٣٨٠)، الثقات (٤/٣٩٣)، الجرح والتعديل (٤/ص٤٧٥)، تاريخ البخاري الكبير (٤/٣٤٦)، ميزان الاعتدال (٢/٣٤٢) .","vol":"12","page":488},{"text":"[]<span data-type=\"title\" id=toc-3611> أبو سفيان</span>\nهو أبو سفيان، سعيد بن يحيى الحِمْيَري. تَقَدَّم ذِكْره.","vol":"12","page":488},{"text":"<span data-type=\"title\" id=toc-3612>[١١٧٨] أبو سفيان</span>\nهو أبو سفيان، وكيع بن الجراح.\nروى عن الأعمش.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧٨) تهذيب الكمال (٣/١٤٦٣)، تهذيب التهذيب (١١/١٢٣) (٢١١»، تقريب التهذيب (٢/٣٣١)، خلاصة تهذيب الكمال (٣/١٢٨)، الكاشف (٣/٢٣٧)، تاريخ البخاري الكبير (٨/١٧٩)، تاريخ البخاري الصغير (٢/٢٨١)، الجرح والتعديل (٩/١٦٨)، ميزان الاعتدال (٤/٣٣٥)، البداية والنهاية (١٠/٢٤٠)، الأنساب (٦/١٨٠)، طبقات ابن سعد (٦/٢٧٥)، تاريخ الثقات (٤٦٤)، المعين (٧٣١)، الحلية (٨/٣٦٨)، تراجم الأحبار (٤/١٩٢)، ثقات (٧/٥٦٢)، نسيم الرياض (٢/٢٨٥- ٣/٤٠٩)، سير الأعلام (٩/١٤٠والحاشية) معجم المؤلفين (١٣/١٦٦) .","vol":"12","page":488},{"text":"<span data-type=\"title\" id=toc-3613>[١١٧٩] أبو سُكَيْنَة</span>\nهو أبو سُكَيْنَة: بضم السين، وفتح الكاف، وسكون الياء تحتها نقطتان، وبالنون. رجل من المحرّرين، تابعي.\nروى عن رجل من أصحاب النبي - ﷺ-.\nروى عنه أبو زُرَعة يحيى بن أبي عمرو الشيباني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٧٩) طبقات خليفة (٣٠٩)، الاستيعاب (١٦٨٠) تهذيب الكمال (١٦١٠)، تهذيب التهذيب (١٢/١١٣-١١٤) والإصابة (٤/٩٢) .","vol":"12","page":488},{"text":"<span data-type=\"title\" id=toc-3614>[١١٨٠] أبو سَلام</span>\nهو أبو سَلام بتشديد اللام، واسمه ممطور الحبشي، تابعي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨٠) تهذيب الكمال (٣/١٣٧١)، تهذيب التهذيب (١٠/٢٩٦ (٥١٤»، تقريب التهذيب (٢/٢٧٣)، الكاشف (٣/١٧٣)، تاريخ البخاري الكبير (٨/٥٧)، الجرح والتعديل (٣/٤٤٥)، المعين (٣٣٦)، ثقات (٥/٤٦٠)، الأنساب (١٣/١٩١)، سير الأعلام (٤/٣٥٥والحاشية)، معرفة الثقات (رقم١٧٨٧)، رجال الصحيحين (٢٠٤٦) تهذيب مستمر الأوهام (ب١١٠) .","vol":"12","page":488},{"text":"<span data-type=\"title\" id=toc-3615>[١١٨١] أبو سلام</span>\nهو أبو سلام.\nروى عن رجل من الصحابة في كتاب الجهاد في الشهداء (١) .\n_________\n(١) انظر الحديث رقم (١٢٥٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨١) راجع الحديث رقم (١٢٥٢) .","vol":"12","page":488},{"text":"<span data-type=\"title\" id=toc-3616>[١١٨٢] أبو سلمة</span>\nهو أبو سلمة، عبد الله بن عبد الرحمن بن عوف الزهري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨٢) يأتي.","vol":"12","page":489},{"text":"<span data-type=\"title\" id=toc-3617>[١١٨٣] أبو سنان</span>\nهو أبو سنان، عيسى بن سليمان القَسْمَلي. القسملي: بفتح القاف، وسكون السين المهملة، وفتح الميم، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨٣) يأتي.","vol":"12","page":489},{"text":"<span data-type=\"title\" id=toc-3618>[١١٨٤] أبو سهيل</span>\nهو أبو سهيل، نافع بن مالك الأصبحي، بالصاد المهملة، والباء الموحدة، والحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨٤) تهذيب الكمال (٣/١٤٠٤)، تهذيب التهذيب (١٠/٤٠٩) (٧٣٧)، تقريب التهذيب (٢/٢٩٦)، خلاصة تهذيب الكمال (٣/٨٩)، الكاشف (٣/١٩٧)، تاريخ البخاري الكبير (٨/٨٦)، تاريخ البخاري الصغير (١/١٦٩)، الجرح والتعديل (٨/٢٠٧٢) تاريخ الإسلام (٥/٣٠٧)، ثقات (٥/٤١٧)، تراجم الأحبار (٤/١٣٩)، تاريخ أسماء الثقات (١٤٧٣) التمهيد (١/٩٢-٧٦٢)، سير الأعلام (٥/٢٨٣) .","vol":"12","page":489},{"text":"<span data-type=\"title\" id=toc-3619>[١١٨٥] أبو السوّار</span>\nهو أبو السوّار، حسان بن حُرَيث العدوي.\nالسوَّار بتشديد الواو.\nوحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء، والثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨٥) تهذيب الكمال (١/٤٩)، تهذيب التهذيب (٢/٢٤٨)، تقريب التهذيب (١/١٦١-٢/٤٣٢)، تاريخ البخاري الكبير (٣/٣٠)، الجرح والتعديل (٣/١٠٢٩)، ميزان الاعتدال (١/٤٧٨)، رجال الصحيحين (٣٦٠)، طبقات ابن سعد (٧/١٥١)، الثقات (٤/١٦٢) .","vol":"12","page":489},{"text":"<span data-type=\"title\" id=toc-3620>[١١٨٦] أبو سيّارة</span>\nهو أبو سيّارة - بتشديد الياء تحتها نقطتان - رجل من العرب جاهلي، كان يدفع بالناس من المزدلفة في موسم الحج. له ذِكْر في كتاب الحج من حرف الحاء (١) .\n_________\n(١) انظر الحديث رقم (١٥٢٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨٦) راجع الحديث رقم (١٥٢٠) .","vol":"12","page":489},{"text":"<span data-type=\"title\" id=toc-3621>القسم الثاني: في النساء وكلهن صحابيات</span>\n<span data-type=\"title\" id=toc-3622>[١١٨٧] أم سعد</span>\nهي أم سعد بنت الربيع الأنصارية.\nروى عنها داود بن الحصين. حديثها في تفسير سورة النساء (١) .\n_________\n(١) انظر الحديث رقم (٥٦٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨٧) تهذيب (١٢/٤٧٠رقم٢٩٥١)، التقريب (٢/٦٢١)، أسماء الصحابة الرواة (ت٩٩٦) .","vol":"12","page":489},{"text":"<span data-type=\"title\" id=toc-3623>[١١٨٨] أم سلمة</span>\nهي أم المؤمنين، أم سلمة، هند بنت أبي أمية، زوج النبي - ﷺ-. تقدَّم ذِكْرها في جملة أزواجه - ﷺ - في الباب الأول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨٨) تهذيب (١٢/٤٥٥رقم٢٩٠٥)، التقريب ٢٠/٦١٧)، الثقات (٣/٤٣٩)، أسد الغابة (٧/ ٢٨٩)، أعلام النساء (٥/٢٢١)، الاستيعاب (٤/١٩٢٠) تنوير قلوب المسلمين (٦٤)، الدر المنثور (٥٣١)، الإصابة (٨/١٥٠)، الكاشف (٣/٤٨٣)، تجريد أسماء الصحابة (٢/٣١٠) تهذيب الكمال (٣/١٦٩٩)، الخلاصة (٣/٣٩٤، ٤٠٥)، أزمنة التاريخ الإسلامي (٩٨٥) .","vol":"12","page":489},{"text":"<span data-type=\"title\" id=toc-3624>[١١٨٩] أُم سُلَيم</span>\nهي أم سُلَيم بنت ملحان، واسم ملحان مالك بن خالد بن زيد بن حرام بن جندب بن عامر بن غنم بن عدي بن النجّار. اختُلف في اسمها، فقيل: سهلة، وقيل: رُميلة، وقيل: مليكة، وقيل: الغميصاء، والرميصاء، وقيل غير ذلك. وللاختلاف المذكور أوردناها في الكنى، فإنه أصحُّ ما قيل فيها. تزوجها مالك بن النضر أبو أنس بن مالك، فولدت له أنسًا، ثم قُتِل عنها ⦗٤٩٠⦘ مشركًا، وأسلمت فخطبها أبو طلحة، وهو مشرك فأبت، ودعته إِلى الإِسلام، فأسلم، فقالت: إِني أتزوجك ولا آخذ منك صداقًا لإِسلامك. فتزوجها أبو طلحة، فولدت له عبد الله، وأبا عمير.\nوشهدت أُحُدًا وحنينًا.\nروى عنها ابنها أنس، وعائشة، وأم سلمة، وخولة بنت حكيم، وأبو أمامة بن سهل.\nمِلْحَان: بكسر الميم، وسكون اللام، وبالحاء المهملة.\nوحَرام: ضد حلال.\nوالغُمَيْصاء: بضم الغين المعجمة، وفتح الميم، وبالصاد المهملة، والمد.\nوالرُّمَيْصاء: مثلها إِلا أنه أبدل الغين راء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٨٩) تهذيب (١٢/رقم٢٩٥٤)، التقريب (٢/٦٢٢)، تهذيب الكمال (٣/١٦٨٤)، الثقات (٣/ ١٣٢)، أعلام النساء (١/٤٠٣-٢/٢٥٦)، الدر المنثور (٢٠٨)، الاستيعاب (٩/٧٥)، الجرح والتعديل (٩/ص٤٦٤)، أسماء الصحابة الرواة (ت١٥٣) .","vol":"12","page":489},{"text":"<span data-type=\"title\" id=toc-3625>[١١٩٠] أم سنان</span>\nهي أم سنان الأسلمية.\nروى عنها عبد الله بن عباس، حديثها في فضائل الحج (١) .\n_________\n(١) انظر الحديث رقم (٧١٥٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩٠) في الاستيعاب (٤/١٩٤١)، الإصابة (٤/٤٦-٤٦٣) .","vol":"12","page":490},{"text":"<span data-type=\"title\" id=toc-3626>الفصل الثالث: في الأبناء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-3627>القسم الأول: في الرجال</span>\n<span data-type=\"title\" id=toc-3628>[١١٩١] ابن السَّبّاق</span>\nهو عبيد بن السَّبّاق، تابعي معروف.\nالسَّبّاق: بفتح السين، وتشديد الباء الموحدة، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩١) تهذيب الكمال (٢/٨٩٣)، تهذيب التهذيب (٧/٦٦ (١٣٥»، تقريب التهذيب (١/٥٤٣)، خلاصة تهذيب الكمال (٢/٢٠٢)، الكاشف (٢/٢٣٧)، تاريخ البخاري الكبير (٥/٤٤٨)، الجرح والتعديل (٥/١٨٨٦)، الثقات (٥/١٣٣) .","vol":"12","page":490},{"text":"[١١٩٢] ابن أبي السَرْح\nهو عبد الله بن سعد بن أبي سَرْح، الذي أهدر النَّبيُّ - ﷺ- دمه يوم الفتح، ولم يقتل يومئذ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩٢) انظر ترجمته في حرف العين مع العبادلة من الصحابة.","vol":"12","page":490},{"text":"<span data-type=\"title\" id=toc-3630>[١١٩٣] ابن السَّعْدي</span>\nهو عبد الله بن السَّعْدي، صحابي وفي نسبه خلاف قد ذكرناه عند اسمه في حرف العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩٣) تهذيب الكمال (٢/٦٨٨)، تهذيب التهذيب (٥/٢٣٥)، (٤٠٨)، تقريب التهذيب (١/٤١٨)، (٣٤٠)، خلاصة تهذيب الكمال (٢/٦١)، الكاشف (٢/٨٩١)، تاريخ البخاري الكبير (٣/٢٧)، أسد الغابة (٣/٢٦٢)، تجريد أسماء الصحابة (١/٣١٤)، الإصابة (٤/١١٣)، الاستيعاب (٣/٩٢٠)، الوافي بالوفيات (١٧/١٩٣)، أسماء الصحابة الرواة (ت٣٧٨) .","vol":"12","page":490},{"text":"[]<span data-type=\"title\" id=toc-3631> ابن سعيد بن العاص</span>\nهو أبان بن سعيد بن العاص الأَموي، صحابي، وقد تقَدَّم ذِكْره في حرف الهمزة.","vol":"12","page":490},{"text":"<span data-type=\"title\" id=toc-3632>[١١٩٤] ابن سَلام</span>\nهو عبد الله بن سلام بتخفيف اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩٤) تهذيب الكمال (٢/٦٤)، تهذيب التهذيب (٥/٢٣٩) (٤٣٧)، خلاصة تهذيب الكمال (٥/٦٢)، تاريخ البخاري الكبير (٣/١٨)، تاريخ البخاري الصغير (١/٧١)، (٧٤)، (٩٢)، (٩٣)، الجرح والتعديل (٥/٢٨٨)، أسد الغابة (٣/٥٦٤)، الاستيعاب (٣/٩٢١)، الوافي بالوفيات (١٧/١٩٨)، الثقات (٣/٢٢٨)، أسماء الصحابة الرواة (ت٣١٥، ١٠٥)، نقعة الصديان (ت٢٤٥) .","vol":"12","page":490},{"text":"<span data-type=\"title\" id=toc-3633>[١١٩٥] ابن سُمية</span>\nهو عمار بن ياسر صحابي.\nوسُمَيَّة: بضم السين، وفتح الميم، وتشديد الياء تحتها نقطتان: أُمّه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩٥) تهذيب الكمال (٢/٩٩٨)، تهذيب التهذيب (٧/٤٠٨)، (٦٦٤)، تقريب التهذيب (٢/٤٨)، خلاصة تهذيب الكمال (٢/٢٦)، الكاشف (٢/٣٠١)، تاريخ البخاري الكبير (٧/٢٥)، تاريخ البخاري الصغير (١/٧٩، ٨٣، ٨٤، ٨٥)، الجرح والتعديل (٦/٣٨٩)، الثقات (٣/٣٠٢)، أسد الغابة (٤/١٢٩)، الاستيعاب (٣/١١٣٥)، تجريد أسماء الصحابة (١/٣٩٤)، الإصابة (٤/٥٧٥)، سير الأعلام (١/٤٠٦)، الحلية (١/٣٩١) .","vol":"12","page":491},{"text":"<span data-type=\"title\" id=toc-3634>[١١٩٦] ابن سِيرين</span>\nهو محمد بن سِيرِين تابعي مشهور.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩٦) تهذيب الكمال (٣/١٢٠٨)، تهذيب التهذيب (٩/٢١٤)، تقريب التهذيب (٢/١٦٩)، خلاصة تهذيب الكمال (٢/٤١٢)، الكاشف (٣/٥١)، تاريخ البخاري الكبير (١/٩٠)، تاريخ البخاري الصغير (٢٢١/٤٤٣)، الجرح والتعديل (٧/١٥١٨)، المعين للذهبي (٣٢٧)، تاريخ الثقات (٤٠٥)، معجم طبقات الحفاظ (ص٥٧)، البداية والنهاية (٩/٢٦٧)، الوافي بالوفيات (٣/١٤٦)، طبقات ابن سعد (٧/١٤٠)، (٩/١٧٤)، نسيم الرياض (٢/٤٠٨) .","vol":"12","page":491},{"text":"<span data-type=\"title\" id=toc-3635>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-3636>[١١٩٧] بنت أبي سَبْرَة</span>\nهكذا جاء ذِكرها في الحديث بنت أبي سبرة في البكاء على الميت (١) . وهي امرأة معاذ.\n_________\n(١) انظر الحديث رقم (٨٥٨٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩٧) راجع حديث رقم (٨٥٨٠) .","vol":"12","page":491},{"text":"<span data-type=\"title\" id=toc-3637>[١١٩٨] بنت أبي سُفيان</span>\nهي عَزَّة بنت أبي سفيان بن حرب، وهي أخت أم حبيبة، زوج النبي - ﷺ-. كذا جاء في بعض الروايات أنَّ اسمها عَزَّة، ولم يجيء في أسماء الصحابيات عَزَّة غير هذه. وهي بفتح العين المهملة، وتشديد الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩٨) تقدمت ترجمتها.","vol":"12","page":491},{"text":"[]<span data-type=\"title\" id=toc-3638> بنت أبي سَلَمة</span>\nهي زينب، وقيل: درة، وقيل: بَرَّة. وهي مذكورة في الزاي، وهي ربيبة النبي - ﷺ-، وبنت زوجته أم سلمة.","vol":"12","page":491},{"text":"<span data-type=\"title\" id=toc-3639>الفصل الرابع: في الأنساب</span>\n<span data-type=\"title\" id=toc-3640>[١١٩٩] السّاعِدِي</span>\nالسَّاعِدِي منسوب إِلى سَاعِدَة بن كعب بن الخَزْرَج الأكبر، من بطون الأنصار. منهم جماعة كثيرة من كبار الصحابة وعامتهم بالمدينة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١١٩٩) عجالة المبتدي وفضالة المنتهي للحازمي (٧١) وذكره ابن الأثير في اللباب (٢/٩٢) فيما فات السمعاني.","vol":"12","page":491},{"text":"<span data-type=\"title\" id=toc-3641>[١٢٠٠] السَّالِمي</span>\nالسَّالِمي منسوب إِلى سَالِم بن عوف بن عمرو بن عوف بن الخَزْرج الأكبر، وقيل: سالم بن غَنْم بن عَوْف بن الخزرج بن حارثة. وسالم يسمى الحبلي، وإِنما سمي الحبلي لعظم بطنه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠٠) عجالة المبتدي وفضالة المنتهي للحازمي (٧١) وذكره ابن الأثير في اللباب (٢/٩٣) فيما فات السمعاني.","vol":"12","page":491},{"text":"<span data-type=\"title\" id=toc-3642>[١٢٠١] السَّاميّ</span>\nالسَّاميّ منسوب إِلى سامة بن لؤي بن غالب بن فهر بن مالك بن النضر بطن من قريش.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠١) الإكمال (٤/٥٥٧)، والأنساب (٢٨٧أ)، عجالة المبتدي (٧١)، واللباب (٢/٩٥) .","vol":"12","page":491},{"text":"<span data-type=\"title\" id=toc-3643>[١٢٠٢] السَّبَئِي</span>\nالسبئي، بفتح السين، وفتح الباء الموحدة، وكسر الهمزة، منسوب إِلى سبأ، واسمه عامر بن يَشْجِب بن يعرب بن قحطان.\n⦗٤٩٢⦘\nيَشْجُب: بفتح الياء تحتها نقطتان، وسكون الشين المعجمة، وضم الجيم.\nويَعْرُب: بوزنه إِلا أنه بالعين المهملة، والراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠٢) الإكمال (٤/٥٣٢-٥٣٣)، والأنساب (٢٨٨أ) وعجالة المبتدي (٧١-٧٢) اللباب (٢/٩٨) .","vol":"12","page":491},{"text":"<span data-type=\"title\" id=toc-3644>[١٢٠٣] السبئيّة</span>\nمثل الذي قبله طائفة من غلاة الشيعة، نسبوا إِلى عبد الله بن سَبَأ، كان يهوديًا من أهل صنعاء، فأسلم أيام عثمان، ثم تنقَّل في البلاد، وهو الذي حمل أهل مصر على قتل عثمان، وأظهر الميل إِلى علي، وكان خبيث الباطن، غرضه الفساد بين المسلمين، وتم له.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠٣) الفرق بين الفرق -طبعة دار الآفاق بيروت (٢٢٣-٢٢٨) .","vol":"12","page":492},{"text":"<span data-type=\"title\" id=toc-3645>[١٢٠٤] السَّبَخي</span>\nالسَّبَخي: بفتح السين، وفتح الباء الموحدة، وبالخاء المعجمة.\nمنسوب إِلى السَّبَخَة موضع بالبصرة. وإِليها نسب فَرْقد السَّبخي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠٤) تهذيب الكمال (٢/١٠٩٣)، تهذيب التهذيب (٨/٢٦٢)، (٤٨٦)، تهذيب التهذيب (٢/ ١٠٨)، خلاصة تهذيب الكمال (٢/٣٤٠)، الكاشف (٢/٣٧٩)، تاريخ البخاري الكبير (٧/١٣١)، تاريخ البخاري الصغير (١/٢١٠) (٣١٧)، الجرح والتعديل (٧/٤٦٤)، ميزان الاعتدال (٣/٣٤٥)، لسان الميزان (٧/٣٣٥)، تاريخ الثقات (٣٧٢)، المغني (٤٩٩٩)، الترغيب (٤/٥٧٦)، تراجم الأحبار (٣/٢٦٠)، الحلية (٣/٤٤) .","vol":"12","page":492},{"text":"<span data-type=\"title\" id=toc-3646>[١٢٠٥] السَّبيعي</span>\nالسَّبيعي: بفتح السين، وكسر الباء الموحدة، وبالعين المهملة.\nمنسوب إِلى سَبِيع بن سَبع بن معاوية بن كَثِير بن مالك بن جُشَم بن همدان، وقيل: سَبِيع بن سَبع بن صَعْب بن معاوية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠٥) الإكمال (٤/٥٧٣)، والأنساب (٢٩٠أ) وعجالة المبتدي (٧٢)، اللباب (٢/١٠٢) .","vol":"12","page":492},{"text":"[]<span data-type=\"title\" id=toc-3647> السّجْزي</span>\nالسّجْزي: بسكون الجيم، وبالزاي.\nمنسوب إِلى السجز، وهو اسم لسجستان. قاله الحازمي. وقال ابن ماكولا: منسوب إِلى سجستان على غير قياس، والأول أشبه.","vol":"12","page":492},{"text":"<span data-type=\"title\" id=toc-3648>[١٢٠٦] السُّحَيْمي</span>\nالسُّحَيْمي: بضم السين، وفتح الحاء المهملة.\nمنسوب إِلى سُحَيْم بن مُرَّة بن الدول بن حَنِيفة، بطن من بني حنيفة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠٦) الأنساب (٢٩٢أ-ب)، وعجالة المبتدي (٧٣) واللباب (٢/١٠٧) .","vol":"12","page":492},{"text":"[]<span data-type=\"title\" id=toc-3649> السَّخْتِيَاني</span>\nالسَّخْتِياني: بسكون الخاء المعجمة، وكسر التاء فوقها نقطتان، وتخفيف الياء تحتها نقطتان، وبالنون.\nمنسوب إِلى السَّخْتِيَان وهي الجلود.","vol":"12","page":492},{"text":"<span data-type=\"title\" id=toc-3650>[١٢٠٧] السَّدُوسي</span>\nمنسوب إِلى سَدُوس بن ذُهْل بن ثَعْلَبَة بن عُكابة بن صَعْب بن عليّ بن بَكْر بن وايل بطن كبير من ربيعة.\nعُكَابَة: بضم العين المهملة، وتخفيف الكاف، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠٧) الأنساب (الدوس) (٢٩٣ب-٢٩٤أ) عجالة المبتدي (٧٣) واللباب (٢/١٠٩) .","vol":"12","page":492},{"text":"<span data-type=\"title\" id=toc-3651>[١٢٠٨] السُّدِّي</span>\nالسُّدِّي: بضم السين، وتشديد الدال المهملة.\nمنسوب إِلى السُّدَّة، وهي صُفَّة في باب مسجد الجامع بالكوفة، كان يسكنها إِسماعيل السُّدّي فنسب إِليها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠٨) السدي في الإكمال (٤/٥٦٧-٥٦٨) والأنساب ٢٩٥ب.","vol":"12","page":492},{"text":"[]<span data-type=\"title\" id=toc-3652> السَّرَقُسْطي</span>\nالسَّرَقُسْطي: بفتح السين، والراء، وبالقاف، وسين أخرى.\nمنسوب إِلى سَرَقُسْطَة مدينة من مدائن الأندلس (١) .\n_________\n(١) انظر \" معجم البلدان \" ٣ / ٢١٢.","vol":"12","page":493},{"text":"<span data-type=\"title\" id=toc-3653>[١٢٠٩] السَّعْدي</span>\nالسَّعْدي: منسوب إِلى سعد بن زيد مناة بن تميم. منهم الأحنف بن قيس ورهطه. وإِلى سعد هذيم بن زيد بن ليث. وقد تقدَّم النسب.\nوإِلى سعد العشيرة بن مذحج، وإنما قيل له: سعد العشيرة، لأنه كان يركب في ثلاثمائة من ولده وولد ولده، فإِذا قيل له: من هؤلاء؟ قال: عشيرتي، مخافة العين عليهم. وإِلى سعد بن بكر بن هوازن بطن منهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٠٩) في الإكمال (٤/٥٦٢)، والأنساب (٢٨٨ب-٢٨٩أ) وعجالة المبتدي ٧٣، واللباب (٢/١١٧- ١١٨) .","vol":"12","page":493},{"text":"<span data-type=\"title\" id=toc-3654>[١٢١٠] السَّكُوني</span>\nالسَّكُوني: بفتح السين، وضم الكاف، وبالنون.\nمنسوب إِلى السَّكُون بن أَشْرَس بن كِنْدَة بن ثور بن عُفَيْر بن الحارث بن مُرَّة بن أَدَد بن زَيْد (١) بن يَشْجُب بن عريب بن زيد بن كَهْلان بن سَبَأ، ويقال فيه: السَّكَني بطن من كندة.\nأَشْرَس: بتقديم الشين المعجمة على المهملة.\nوعُفَيْر: بضم العين المهملة، وفتح الفاء. وباقي الأسماء قد تقدَّم ضبطها مرارًا.\n_________\n(١) ليست في م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١٠) في الأنساب (١، ٣أ. ب)، وعجالة المتبدي (٧٣) واللباب (٢/١٢٤)، (١٢٥) .","vol":"12","page":493},{"text":"<span data-type=\"title\" id=toc-3655>[١٢١١] السَّلْماني</span>\nالسَّلْماني: بفتح السين، وسكون اللام، وبالنون.\nمنسوب إِلى سَلْمان بن يشكر بن ناجية بن يُحابِر - وهو مراد - منهم عَبِيدة السَّلْماني.\nناجية: بالنون، والجيم، والياء تحتها نقطتان.\nويُحابِر: بضم الياء تحتها نقطتان، وبالحاء المهملة، وكسر الباء الموحدة.\nوعَبِيدة: بفتح العين المهملة، وبكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١١) في الأنساب (٢/٣ب)، عجالة المبتدي (٧٤) واللباب (٢/١٢٧) .","vol":"12","page":493},{"text":"<span data-type=\"title\" id=toc-3656>[١٢١٢] السَّلَمِي</span>\nالسَّلَمِي: بفتح السين، وفتح اللام. ⦗٤٩٤⦘\nمنسوب إِلى سَلِمة - بكسر اللام - ابن سَعْد بن عَليّ بن أَسَد بن سارِدَة بن تزيد بن جُشَم بن الخَزْرَج بن حارثة، بطن من الأنصار. هكذا يقوله أصحاب اللغة والنحو. وبعض أصحاب الحديث يفتحون اللام في النسب قياسًا على نظائره، وهربًا من توالي الكسرات، وأكثر أصحاب الحديث يكسرون اللام في النسب مثلها قبل النسب.\nساردة: بالسين المهملة، والراء، والدال المهملة.\nوتَزيد: بفتح التاء فوقها نقطتان، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١٢) الإكمال (٤/٥٢٤ - ٥٢٥)، الأنساب (٣٠٣/أ)، عجالة المبتدي (٧٤)، اللباب (٢/١٢٩) .","vol":"12","page":493},{"text":"<span data-type=\"title\" id=toc-3657>[١٢١٣] السُّلَمي</span>\nالسُّلَمي: بضم السين، وفتح اللام.\nمنسوب إِلى سُلَيْم بن منصور بن عِكْرِمة بن خَصَفَة بن قَيْس عَيْلان، قبيل كبير.\nخَصَفَة: بفتح الخاء المعجمة، وفتح الصاد المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١٣) في الإكمال (٤/٥٢٤)، والأنساب (٣٠٣أ)، وعجالة المبتدي (٧٤)، واللباب (٢/١٢٨-١٢٩) .","vol":"12","page":494},{"text":"<span data-type=\"title\" id=toc-3658>[١٢١٤] السَّلولي</span>\nالسَّلُولي: بفتح السين، وضم اللام الأولى.\nمنسوب إِلى سَلُول، وهي أم بني جَنْدَل بن مُرَّة بن صَعْصَعَة بن معاوية بن بَكْر بن هَوازن، وهي سَلُول بنت ذُهْل بن شَيْبان، يعرف بنوها بها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١٤) في الأنساب (٣٠٤أ)، وعجالة المبتدي (٧٥)، واللباب (٢/١٣١) .","vol":"12","page":494},{"text":"<span data-type=\"title\" id=toc-3659>[١٢١٥] السِّلِّي</span>\nالسِّلِّي: بكسر السين، وتشديد اللام.\nمنسوب إِلى سِلي من جرم، وهم باليمامة، وجَرْهم بطن من قُضَاعة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١٥) في الأنساب (٣٠٥ب)، وعجالة المبتدي (٧٥) واللباب (٢/١٣٤) .","vol":"12","page":494},{"text":"[]<span data-type=\"title\" id=toc-3660> السُّنِّي</span>\nالسُّنِّي: بضم السين، وتشديد النون.\nمنسوب إِلى السُّنَّة، والعمل بها، ولزومها وترك البدع والأهواء.","vol":"12","page":494},{"text":"<span data-type=\"title\" id=toc-3661>[١٢١٦] السَّهْمي</span>\nالسَّهْمي: بفتح السين.\nمنسوب إِلى سهم بن عمرو بن هُصَيْص بن كعب بن لُؤيّ بن غالب، بطن من قريش. وإِلى سهم بن عمر بن ثعلبة بن غنم بن قتيبة بن معن بن مالك بن يَعْصُر، بطن من باهلة، منهم الحارِث بن عمرو السَّهْمي. وإِلى سهم بن مُرَّة بن عَوْف بن سَعْد بن ذبيان بن بَغِيض بن رَيْث بن غَطَفَان.\nهُصَيْص: بضم الهاء، وفتح الصاد المهملة الأولى.\nويَعْصُر: بفتح الياء تحتها نقطتان، وبالصاد المهملة المضمومة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١٦) في الأنساب (٣١٩أ-ب) وعجالة المبتدي (٧٦)، واللباب (٢/١٥٨-١٥٩) .","vol":"12","page":494},{"text":"<span data-type=\"title\" id=toc-3662>[١٢١٧] السُّوائي</span>\nالسُّوائي: بضم السين، وتخفيف الواو، وكسر الهمزة، بعد الألف.\nمنسوب إِلى سُواءة بن عامر بن صَعْصَعَة بن مُعاوية بن بكر بن هوازن، بطن كبير.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١٧) في الأنساب (٣١٦أ-ب) وعجالة المبتدي (٧٦) واللباب (٢/١٥٢) .","vol":"12","page":495},{"text":"<span data-type=\"title\" id=toc-3663>[١٢١٨] السَّيْبَاني</span>\nالسَّيْبَاني: بفتح السين، وسكون الياء تحتها نقطتان، والباء الموحدة، والنون.\nمنسوب إِلى سَيْبان بن الغَوْث بن سَعد بن عَوْف بن عَدِيّ بن مالك بن الغوث بن قَطَن، بطن من حِمْيَر، وممن يُنْسَب إِليه يحيى بن أبي عمرو السَّيْبَاني.\nيروي عنه: ضَمْرة بن ربيعة.\nقَطَن: بفتح القاف، وفتح الطاء، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١٨) في الإكمال (٥/١١١)، والإكمال (٣٢١أ) وعجالة المبتدي (٧٧)، واللباب (٢/١٦٣-١٦٤) .","vol":"12","page":495},{"text":"<span data-type=\"title\" id=toc-3664>[١٢١٩] السِّيناني</span>\nالسِّيناني: بكسر السين، وسكون الياء تحتها نقطتان، وبالنون قبل الألف، وبعدها نون أخرى.\nمنسوب إِلى سِينان، وهي قرية من قرى مرو بخراسان (١)، وممن ينسب إِليها الفضل بن موسى (٢) .\n_________\n(١) انظر \" معجم البلدان \" ٣ / ٣٠٠.\n(٢) تم الجزء التاسع من \" كتاب جامع الأصول في أحاديث الرسول ﷺ \" ويتلوه الجزء العاشر حرف الشين من الأسماء إن شاء الله تعالى ويشتمل على أربعة فصول والحمد لله وحده وصلاته على سيدنا محمد وآله وصحبه وسلم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢١٩) تهذيب الكمال (٢/١١٠١)، تهذيب التهذيب (٨/٢٨٦) (٥٢٥)، تقريب التهذيب (٢/١١١) (١١٢)، خلاصة تهذيب الكمال (٢/٣٣٧)، الكاشف (٢/٣٨٤)، تاريخ البخاري الكبير (٧/١١٧)، تاريخ البخاري الصغير (٢/٢٦٨)، الجرح والتعديل (٧/٣٩٠)، ميزان الاعتدال (٣/٣٦٠)، لسان الميزان (٧/٣٣٦)، البداية والنهاية (١٠/٢٠٦)، الثقات (٧/٣١٩) تراجم الأحبار (٣/٢٤٧) .","vol":"12","page":495},{"text":"<span data-type=\"title\" id=toc-3665>حرف الشين</span>\nويشتمل على أربعة فصول\n<span data-type=\"title\" id=toc-3666>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-3667>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-3668>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3669>[١٢٢٠] شُبْرُمَة</span>\nشُبْرُمَة: بضم الشين، وسكون الباء الموحدة، وضم الراء، صحابيّ غير منسوب. وله ذِكْر في النِّيَابة في الحج، في حديث ابن عباس (١) . توفي في حياة النبي - ﷺ-.\n_________\n(١) انظر الحديث رقم (١٧٥١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢٠) أسد الغابة (٢/٥٠٢)، تهذيب الأسماء واللغات (١/٢٤٢)، الإصابة (٢/١٣٦) .","vol":"12","page":499},{"text":"<span data-type=\"title\" id=toc-3670>[١٢٢١] شَدَّاد بن الهاد</span>\nقد اختلف في اسم أبيه. فقيل: هو شَدَّاد بن أُسامة بن الهاد، واسم الهاد عمرو بن عبد الله بن جابر بن عِتْوَارة بن عامر بن لَيْث اللَّيْثي، حليف بني هاشم. وقيل: هو شدَّاد بن الهاد، واسم الهاد أُسامة بن عمرو بن عبد الله. وقيل: إِن اسم شَدَّاد أُسامة بن عمرو، وشدَّاد والهاد لقبان. وإِنَّما لُقِّبَ أبوه الهاد لأنه كان يوقد النار ليلًا لمن سلك الطريق من الأضياف، وقيل: إنه كان يهدي الطريق. سكن المدينة، ثم تحوَّل إِلى الكوفة.\nروى عنه ابنه عبد الله، وعبد الرَّحمن بن أبي عمار.\n⦗٥٠٠⦘\nعِتْوَارة: بكسر العين المهملة، وسكون التاء فوقها نقطتان، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢١) طبقات خليفة (٨، ٣٠، ١٢٧)، تاريخ البخاري (٤/٢٢٤)، الجرح والتعديل (٤/٣٢٨)، الاستيعاب (٦٩٥)، أسد الغابة (٢/٥٠٩) - (٥١٠) وتهذيب الكمال (٢/٥٧٥)، وتهذيب التهذيب (٤/٣١٨/٣١٩)، الإصابة (٢/١٤١-١٤٢) .","vol":"12","page":499},{"text":"<span data-type=\"title\" id=toc-3671>[١٢٢٢] شَدَّاد بن أَوْس</span>\nهو أبو يَعْلَى، شَدَّاد بن أَوْس بن ثابت بن المُنْذِر بن حَرَام بن عمرو بن زَيْد مَنَاة بن عدي بن عمرو بن مالك بن النَّجار الأنصاري، وهو ابن أخي حَسَّان بن ثابت، يقال: إنه شهد بدرًا ولا يصح. نزل بيت المقدس، وعداده في أهل الشام.\nروى عنه ابنه يَعلى، ومحمود بن الربيع، وضمرة بن حبيب.\nمات بالشام سنة ثمان وخمسين، وهو ابن خمس وسبعين، وقيل: مات سنة إِحدى وأربعين، وقيل: سنة أربع وستين. قال عُبادة بن الصامت، وأبو الدرداء: كان شَدَّاد بن أوس ممن أوتي العلم والحِلم.\nحَرَامْ: ضد حلال.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢٢) تهذيب الكمال (١/٥٧٣)، تهذيب التهذيب (١/٣٤٧)، خلاصة تهذيب الكمال (١/٤٤٤)، الكاشف (٢/٥)، تاريخ البخاري الكبير (٤/٢٤)، تاريخ البخاري الصغير (١/٦٦، ٨٩)، الجرح والتعديل (٤ترجمة/١٤٣٤)،الثقات (٣/١٨٥)،أسد الغابة (٢/٥٤٧)، تجريد أسماء الصحابة (١/٢٥٣) الاستيعاب (٢/ ٦٩٤)، الإصابة (٣/٣١٩)، طبقات ابن سعد (٢/٣٧٣)، (٣/٥٦)، (٥٠٣)، سير الأعلام (٢/٤٦٠)، الوافي بالوفيات (١٦/١٢٣) .","vol":"12","page":500},{"text":"<span data-type=\"title\" id=toc-3672>[١٢٢٣] شُرَحْبيل بن الأعور</span>\nهو شرحبيل بن الأعور بن عمرو بن معاوية بن كلاب الضبابي المعروف بذي الجوشن. وقد تقدَّم ذِكْره مستقصى في حرف الذال.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢٣) أسد الغابة (١/١٦٣، ٢/١٧١)، (٥١٢)، الإصابة (٢/١٤٣) .","vol":"12","page":500},{"text":"<span data-type=\"title\" id=toc-3673>[١٢٢٤] شُرَحْبيل بن حَسَنَة</span>\nهو أبو عبد الله، شُرَحْبيل بن عبد الله بن المُطاع من عمرو بن كِنْدَة، حليف لبني زُهرة. وحَسَنَةُ أُمّه، وهي مولاة مَعْمَر بن حَبِيب بن وهب بن حُذَافَة بن جُمَح، وقيل: هو شُرَحْبيل بن عبد الله، أحد بني الغَوْث من مُرّ أخي تميم بن مُرّ، وقيل: هو شُرَحْبيل بن عبد الله من بني جُمَح.\nوقيل: أُمّه حَسَنَةُ ولاؤُها لمَعْمَر بن حرب بن وهب بن حُذَافَة بن جُمَح، تزوجها سفيان، رجل من الأنصار، أحد بني زُرَيق بن عامر، ويقال له: سفيان بن مَعْمَر، لأنَّ مَعمر بن حبيب حالفه وتبناه، وزوَّجه من حَسَنَة. وقد كان لها من غيره شرحبيل، فولدت له جابرًا وجنادة ابني سفيان، فلمّا قدموا من الحبشة نزلوا على قوم من بني زريق، ونزل شرحبيل مع إِخوته لأمه، ثم هلك سفيان وابناه في خلافة عمر بن الخطاب، ولم يتركوا عقبًا، فتحول شرحبيل إِلى بني زُهْرَة فحالفهم، وقيل: إِنَّ شرحبيل بن عبد الله تبنته حسنة زوجة سفيان بن معمر بن حبيب، وليس بابن لها، فنسب إِليها.\nوكان شرحبيل من مهاجرة الحبشة معدودًا في وجوه قريش، وكان أميرًا على ربع من أرباع الشام لعمر بن الخطاب. ⦗٥٠١⦘ توفي في طاعون عَمَواس سنة ثمان عشرة، وهو ابن سبع وستين سنة. وكان نفذه النبي - ﷺ- رسولًا إِلى مصر، فمات النبي - ﷺ- وهو بها.\nروى عنه ابنه ربيعة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢٤) تهذيب الكمال (٢/٥٧٥)، تهذيب التهذيب (٤/٣٢٤)، تقريب التهذيب (١/٣٤٩)، خلاصة تهذيب الكمال (١/٤٤٥)، الكاشف (٢/٨)، تاريخ البخاري الكبير (٤/٢٤٧)، تاريخ البخاري الصغير (١/٣)، (٥٢)، (٧٣)، الجرح والتعديل (٤/١٤٨١)، الإصابة (٣/٣٢٨)، أسد الغابة (٢/٥١٢)، تجريد أسماء الصحابة (١/ ٢٥٥)، الاستيعاب (٢/٦٩٨)، طبقات ابن سعد (١/٢٨٩)، الوافي بالوفيات (١٦/١٢٨)، البداية والنهاية (٦/ ٩٣)، الثقات (٣/١٨٦) .","vol":"12","page":500},{"text":"<span data-type=\"title\" id=toc-3674>[١٢٢٥] شُرَحْبيل بن السِّمْط</span>\nهو أبو السِّمْط، شُرَحْبيل بن السِّمْط بن الأسود بن جَبَلَة الكندي، ويقال: شرحبيل بن السِّمْط بن الأعور بن جَبَلَة الكندي. أدرك النبيَّ - ﷺ-، وقيل: إِن في صحبته خلافًا.\nوروى عن عمر بن الخطاب، وسلمان. روى عنه عمير بن الأسود وكثير بن مرة.\nكان أميرًا على حمص لمعاوية. وعداده في الشاميّين، وحديثه فيهم.\nمات سنة أربعين بحمص.\nالسِّمْط: بكسر السين المهملة، وسكون الميم.\nوجَبَلَة: بفتح الجيم، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢٥) تهذيب الكمال (٢/٥٧٦)، تهذيب التهذيب (٤/٣٢٢)، تقريب التهذيب (١/٣٤٨)، خلاصة تهذيب الكمال (١/٤٤٥)، الكاشف (٢/٧)، تاريخ البخاري الكبير (٤/٢٤٨)، تاريخ البخاري الصغير (١/٧٣، ١١٠، ١٢٩)، الجرح والتعديل (٤ ترجمة /١٤٨٤)، أسد الغابة (٢/٥١٣)، الاستيعاب (٢/٦٩٩)، تجريد أسماء الصحابة (١/٢٥٥)، الإصابة (٣/٣٢٩)، الوافي بالوفيات (١٦/٢٨)، الثقات (٣/١٨٧)، (٤/٣٦٤) .","vol":"12","page":501},{"text":"<span data-type=\"title\" id=toc-3675>[١٢٢٦] شُرَيْح الحَضْرَميّ</span>\nهو شريح الحضرمي. كان من أفاضل أصحاب رسول الله - ﷺ-. عداده في أهل الحجاز. له ذِكْر في حديث السَّائب بن يزيد في كتاب تلاوة القرآن (١) . وقد اختلف في حديثه فقيل: إِنه شريح الحضرمي كما ذكرناه، وقيل: إِنَّما هو مَخْرَمة بن شُرَيح الحَضْرمي. قال ابن عبد البر، وابن ماكولا: والذي جاء عندنا في كتاب النسائي أنه شريح. وقاله ابن عبد البرّ أيضًا.\n_________\n(١) انظر الحديث رقم (٩٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢٦) التاريخ الكبير (٤/٢٢٨)، الجرح والتعديل (٤/٣٣٤) وفيه شريخ بن عبيد الحضرمي الشامي أبو الصلت والاستيعاب (٧٠٢)، والإكمال (٤/٢٧٨)، وفيه (أيضًا مثل ماجاء في الجرح والتعديل)، وأسد الغابة (٢/٥١٨)، الإصابة (٢/١٤٧-١٤٨) .","vol":"12","page":501},{"text":"<span data-type=\"title\" id=toc-3676>[١٢٢٧] شُرَيْح بن هانئ</span>\nهو أبو المقدام، شُرَيْح بن هانئ بن يزيد بن كعب الحارثي. أدرك النبي - ﷺ-، وبه كَنَّى النبيُّ - ﷺ- أباه هانئ بن يزيد، فقال: أنت أبو شريح من جِلَّة أصحاب علي.\nروى عنه ابنه المقدام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢٧) تهذيب الكمال (٢/٥٧٩)، تهذيب التهذيب (٤/٣٣٠)، تقريب التهذيب (١/٣٥٠)، خلاصة تهذيب الكمال (١/٤٤٧)، الكاشف (٢/٩)، تاريخ البخاري الكبير (٤/٢٢٨)، الجرح والتعديل (٤/١٤٥٩)، طبقات ابن سعد (٦/٩٠)، البداية والنهاية (٩/٢٩)، الثقات (٤/٣٥٣) .","vol":"12","page":501},{"text":"<span data-type=\"title\" id=toc-3677>[١٢٢٨] شريد بن سُوَيْد</span>\nهو أبو عمرو، الشَّرِيد بن سُوَيْد الثَّقَفي. ويقال: إنه من حضرموت، وعداده في ثَقيف. وقيل: يُعَدُّ في أهل الطائف. وحديثه في الحجازيين.\nروى عنه ابنه عمرو. وأبو سلمة بن عبد الرحمن، ويعقوب بن عاصم، يقال: ⦗٥٠٢⦘ كان اسمه مالكًا، فسمّاه النبيُّ - ﷺ- الشريد. لأنه قتل قتيلًا من قومه ثم لحق بمكة فأسلم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢٨) تهذيب الكمال (٢/٥٧٩)، تهذيب التهذيب (٤/٣٣٢)، تقريب التهذيب (١/٣٥٠)، خلاصة تهذيب الكمال (١/٤٥٦)، الكاشف (٢/١٠)، تاريخ البخاري الكبير (٤/٢٥٩)، (٩/١٤٠)، الثقات (٣/١٨٨)، أسد الغابة (٢/٢٩٦)، (٥٢٠)، تجريد أسماء الصحابة (١/٢٥٧)، الاستيعاب (٢/٧٠٨)، نقعة الصديان (ت٢٢٦)، تلقيح الفهوم (٣٦٧)، العُقد الثمين (٥/٧)، الإكمال (٤/٣٩٤)، أسماء الصحابة الرواة (ت١١٣) .","vol":"12","page":501},{"text":"<span data-type=\"title\" id=toc-3678>[١٢٢٩] شريك بن السحماء</span>\nهو شريك بن عَبْدَة بن مُغِيث بن الجَدّ بن عَجْلان البَلَوي، حليف للأنصار، وهو شريك بن سَحْماء، وهي أُمُّه، عرف بها. له ذِكْر في كتاب اللِّعان (١)، وهو الذي قذفه هلال بن أُمَيَّة بامرأته ولاعنها لذلك. شهد مع أبيه أُحُدًا وهو أخو البراء بن مالك لأُمِّه.\nعَبْدَة: بفتح العين، والباء الموحدة. فيما روى عن ابن الكلبي، وقد جاء مضبوطًا بالشك في عدة كتب ظاهرة الصحة، عبدة: ساكنة الباء.\nومُغِيث: بضم الميم، وكسر الغين المعجمة، وسكون الياء، وبعدها ثاء مثلثة. وقيل: هو بفتح العين المهملة، وتشديد التاء فوقها نقطتان، وبالباء الموحدة، والأول أصح.\nوالجَدّ: بفتح الجيم، وتشديد الدال المهملة.\nوسَحْماء: بفتح السين المهملة، وسكون الحاء المهملة، وبالمد.\n_________\n(١) انظر الحديث رقم (٨٣٨٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٢٩) الاستيعاب (٧٠٥)، أسد الغابة (٢/٥٢٢) (٥٢٣)، تهذيب الأسماء واللغات (١/٢٤٤)، الإصابة (٢/١٥٠) .","vol":"12","page":502},{"text":"<span data-type=\"title\" id=toc-3679>[١٢٣٠] شَكَل بن حُمَيْد</span>\nهو شَكَلْ بن حُمَيد العَبسي من بني عبس بن بَغِيض.\nروى عنه ابنه شُتَير بن شَكَل. لم يروِ عنه غيره، وعِداده في الكوفيِّين.\nشَكَل: بفتح الشين، وفتح الكاف، وباللام.\nوشتير: بضم الشين المعجمة، وفتح التاء فوقها نقطتان، وسكون الياء.\nوبَغِيض: بفتح الباء الموحدة، وكسر الغين، وبالضاد المعجمتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣٠) تهذيب الكمال (٢/٥٨٨)، تهذيب التهذيب (٤/٣٦٤)، تقريب التهذيب (١/٣٥٤)، خلاصة تهذيب الكمال (١/٤٥٧)، الكاشف (٢/١٥)، تاريخ البخاري الكبير (٤/٢٦٤)،الجرح والتعديل (٤ترجمة١٦٩١)، أسد الغابة (٢/٥٢٨)، تجريد أسماء الصحابة (١/٢٥٩)، الاستيعاب (٢/٧١٠)، أسماء الصحابة الرواة (ت٨٤٠)، الثقات (١٩٠) .","vol":"12","page":502},{"text":"<span data-type=\"title\" id=toc-3680>[١٢٣١] شَمْعُون</span>\nهو أبو رَيْحَانة، شَمْعُون بن زيد (١) بن خنافة القُرَظي الأَنْصاري، حليف لهم. ويقال له: مولى رسول الله - ﷺ-. كانت ابنته رَيْحَانة سُرِّيَّةَ النبي - ﷺ-. وكان من الفضلاء الزاهدين في الدنيا. نزل الشام.\nروى عنه عمرو بن مالك، وشهر بن حوشب، وغيره. هذا قول ابن عبد البرّ في الأسماء، وقال في الكنى، يقال له: الأزدي، ويقال: الدَّوْسي، ويقال فيه: سمعون: ⦗٥٠٣⦘ بالسين المهملة، وبالمعجمة أكثر. وقال غيره: الصحيح أن شمعون هو والد مارية سُرِّيَّة النبي - ﷺ-، وأن والد ريحانة اسمه عمرو بن خنافة.\nرَيْحانة: بفتح الراء، وسكون الياء تحتها نقطتان، وبالحاء المهملة، والنون.\nوخَنافة: بالخاء المعجمة، وتخفيف النون، وبالفاء.\nوالقُرَظي: بضم القاف، وفتح الراء، وبالظاء المعجمة.\nوشَهر: بفتح الشين المعجمة.\nوحَوْشَب: بفتح الحاء المهملة، والشين المعجمة.\nومارية: بكسر الراء، وتخفيف الياء تحتها نقطتان.\n_________\n(١) في \" أسد الغابة \" و\" الاستيعاب \": يزيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣١) تهذيب الكمال (٢/٥٨٨)، تهذيب التهذيب (٤/٣٦٥)، تقريب التهذيب (١/٣٥٤)، (٣٥٥)، خلاصة تهذيب الكمال (١/٤٥٧)، الكاشف (٢/١٥)، تاريخ البخاري الكبير (٤/٢٦٤)، الجرح والتعديل (٤ترجمة ١٦٩٠)، أسد الغابة (٢/٥٢٩)، تجريد أسماء الصحابة (١/٢٥٩)، الاستيعاب (٢/٧٧١)، الثقات (٣/١٨٩) .","vol":"12","page":502},{"text":"<span data-type=\"title\" id=toc-3681>[١٢٣٢] شهاب</span>\nهو والد سعد بن هشام الذي جاء إِلى النبي - ﷺ- فقال له: «مَا اسمك؟» قال: شهاب. فقال: «بل أنت هشام» . وقد جاء ذِكْره فيمن غيَّر النبيُّ - ﷺ- اسمَه في كتاب الأسماء من حرف الهمزة (١) . وسيجيء ذِكْره في حرف الهاء فيمن اسمه هشام.\n_________\n(١) انظر الحديث رقم (١٦٥) ١ / ٣٧٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣٢) أسد الغابة (٥٣١) .","vol":"12","page":503},{"text":"<span data-type=\"title\" id=toc-3682>[١٢٣٣] شَيْبَة بن عُتْبَة</span>\nهو أبو هاشم، شَيْبَة بن عُتْبَة بن ربيعة بن عبد شمس القرشي، ويقال: إِن اسمه هشام، ويقال: إن اسمه كنيته، وهو الأشهر. وقد ذَكَرْناه في الكنى من حرف الهاء، ويقال: إِن اسمه مهيشم، وقيل: هُشَيْم. وهو خال معاوية بن أبي سفيان، وأخو أبي حذيفة ابن عتبة لأبيه، وأخو مصعب بن عُمَيْر لأمه. أسلم يوم الفتح، وسكن الشام. وتوفي في خلافة عثمان. وكان فاضلًا صالحًا.\nروى عنه أبو هريرة، وسمرة بن سهم، وأبو وائل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣٣) أسد الغابة (٥٢٤)، الإصابة (٢/١٦١، ٤/٠) .","vol":"12","page":503},{"text":"<span data-type=\"title\" id=toc-3683>[١٢٣٤] شيبة بن عثمان</span>\nهو أبو عثمان، وقيل: أبو صَفِيَّة، شيبة بن عثمان بن أبي طَلْحَة، واسم أبي طلحة عبد الله بن عبد العُزَّى بن عثمان بن عبد الدار بن قُصَي القرشي العَبْدَري الحَجَبي المكي. أسلم يوم الفتح، وشهد حنينًا، وقيل: أسلم بحنين، وصبر مع النبي - ﷺ- يومئذ. وكان من خيار المسلمين. أَعطى عثمان بن طلحة بن أبي طلحة وهو ابن عم شَيْبَة مفتاحَ الكعبة يومَ الفتح النبيَّ - ﷺ-، فردَّه إِليه، وقال: «خذوها يا بني أبي طلحة خالدة تالدة إِلى يوم القيامة، لا يأخذها منكم إِلا ظالم» . فولي فتح الكعبة عثمان إِلى أن مات ثم أعطى المفتاح ابن عمه شيبة بن عثمان، فهو إِلى الآن في يد بني شيبة وهم سدنة الكعبة. ⦗٥٠٤⦘\nمات شيبة هذا في آخر أيام معاوية سنة تسع وخمسين، وقيل: بل مات أيام يزيد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣٤) تهذيب الكمال (٢/٥٩٢)، تهذيب التهذيب (٤/٣٧٦)، تقريب التهذيب (١/٣٥٧)، خلاصة تهذيب الكمال (١/٤٥٥)، الكاشف (٢/١٧)، تاريخ البخاري الكبير (٤/٢٤١)، الجرح والتعديل (٤ترجمة١٤٧)، أسد الغابة (٢/٥٣٤)، تجريد أسماء الصحابة (١/٢٦١)، الاستيعاب (٢/٧١٢)، الإصابة (٣/٣٧٠)، سير الأعلام (٣/١٢)، الوافي بالوفيات (١٦/٢٠١)، الثقات (٣/١٨٦)، نقعة الصديان (ت٢٩٨) .","vol":"12","page":503},{"text":"<span data-type=\"title\" id=toc-3684>[١٢٣٥] شيطان</span>\nهو شيطان الذي غيَّر النبيُّ - ﷺ- اسمَه فجعله عبد الله (١) . وهو عبد الله بن قُرْط الأزدي. وسيجيء في حرف العين.\nقُرْط: بضم القاف، وسكون الراء، وبالطاء المهملة.\n_________\n(١) انظر الحديث رقم (١٦٥) ١ / ٣٧٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣٥) تهذيب الكمال (٢/٧٢٤)، تهذيب التهذيب (١/٤٤١) (٥٤٩)، خلاصة تهذيب الكمال (٢/ ٨٩)، الكاشف (٢/١١٩)، تاريخ البخاري الكبير (٥/٣٤)، الجرح والتعديل (٥/١٤٠)، الثقات (٣/ ٢٤٣)، أسد الغابة (٣/٣٦٤)، التجريد (١/٣٢٩)، الإصابة (٤/٢٠٩)، الاستيعاب (٣-٤/٩٧٨)، الثقات (٣/٢٤٣)، أسماء الصحابة الرواة (ت٤٦١)، نفعة الصديان (ت٢٥٠) .","vol":"12","page":504},{"text":"<span data-type=\"title\" id=toc-3685>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-3686>[١٢٣٦] شَبِيب بن غَرقدة</span>\nهو شَبِيب بن غَرْقَدَة السُّلَمي الكوفي، ويقال: البارقي. يُعَدُّ في التابعين.\nروى عن عُرْوَة البارقي، وعبد الله بن شهاب.\nروى عنه الّثْوري، وشُعْبَة، وابن عُيَيْنَة.\nغَرْقَدة: بفتح الغين المعجمة، وسكون الراء، وفتح القاف، وبالدال المهملة.\nوالسُّلَمي: بضم السين، وفتح اللام.\nوالبارقي: بالباء الموحدة، والراء، والقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣٦) تهذيب الكمال (٢/٥٧٢)، تهذيب التهذيب (٤/٣٠٩)، تقريب التهذيب (١/٣٤٦)، خلاصة تهذيب الكمال (١./٤٤٢)، الكاشف (٢/٤)، تاريخ البخاري الكبير (٤/٢٣١)، الجرح والتعديل (٤/١٥٦٣)، الثقات (٤/٣٥٩) .","vol":"12","page":504},{"text":"<span data-type=\"title\" id=toc-3687>[١٢٣٧] شَبِيب بن نعيم</span>\nهو أبو رَوْح، شَبِيب بن نُعَيم، ويقال: ابن أبي رَوْح الوُحاظي الشامي. من أهل حمص، من تابعي الشاميّين.\nروى عن أبي هريرة.\nروى عنه عبد الملك بن عُمَيْر، وحَرِيز بن عثمان، وحديثه في الشاميّين، وهو صالح الحديث مع قلته.\nرَوْح: بفتح الراء، وبالحاء المهملة.\nونُعَيْم: بضم النون، وفتح العين المهملة.\nوالوُحاظي: بضم الواو، وتخفيف الحاء المهملة، وبالظاء المعجمة.\nوحَرِيز: بفتح الحاء المهملة، وكسر الراء، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣٧) تهذيب الكمال (٢/٥٧٢)، تهذيب التهذيب (٤/٣٠٩)، تقريب التهذيب (١/٣٤٦)، خلاصة تهذيب الكمال (١/٤٤٢)، الكاشف (٢/٤)، تاريخ البخاري الكبير (٤/٢٣١)، الجرح والتعديل (٤/١٥٦٥)، أسد الغابة (٢/٥٠٤)، الوافي بالوفيات (١٦/١٠٢)، الإصابة (٣/٣١٤)، تجريد أسماء الصحابة (١/٢٥٢)، الثقات (٤/٣٥٩) .","vol":"12","page":504},{"text":"<span data-type=\"title\" id=toc-3688>[١٢٣٨] شُجاع بن الوليد</span>\nهو أبو بدر، شجاع بن الوليد بن قيس السَّكوني الكوفي. كثير الحديث، واسع الرواية.\nروى عن عطاء بن السائب، ومغيرة بن قيس، والأعمش، وموسى بن عقبة. ⦗٥٠٥⦘\nروى عنه ابنه الوليد، ومسلم بن إِبراهيم، وأحمد بن حنبل، ويحيى بن معين. قال سفيان: ليس بالكوفة أَعبدُ من شجاع بن الوليد.\nمات ببغداد سنة أربع ومائتين، وقيل: سنة خمس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣٨) تهذيب الكمال (١/٤٤٣)، تهذيب التهذيب (٤/٣١٣)، تقريب التهذيب (٦/٣٤٧)، خلاصة تهذيب الكمال (١/٤٤٣)، الكاشف (٢/٥)، تاريخ البخاري الكبير (٤/٢٦١)، تاريخ البخاري الصغير (٢/٣٠٦)، الجرح والتعديل (٤/٣٦٥٤)، ميزان الاعتدال (٢/٢٦٤)، لسان الميزان (٧/٢٤٢)، مقدمة الفتح (٤٠٩)، البداية والنهاية (١٠/٢٥٥) .","vol":"12","page":504},{"text":"<span data-type=\"title\" id=toc-3689>[١٢٣٩] شداد بن مَعْقِل</span>\nهو شَدَّاد بن مَعْقِل الكوفي، تابعي.\nروى عن ابن مسعود، وابن عباس.\nروى عنه المُسَيّب بن رافع، وعبد العزيز بن رُفَيع.\nمَعْقِل: بفتح الميم، وسكون العين المهملة، وكسر القاف.\nورُفَيْع: بضم الراء، وفتح الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٣٩) تهذيب الكمال (٢/٥٧٥)، تهذيب التهذيب (٤/١٨)، تقريب التهذيب (١/٣٤٨)، خلاصة تهذيب الكمال (١/٤٤٤)، الذيل على الكاشف (رقم٦٣٣)، تاريخ البخاري الكبير (٤/٢٢٥)، الجرح والتعديل (٤/ ١٤٣٩)، الثقات (٣٥٧٤) .","vol":"12","page":505},{"text":"<span data-type=\"title\" id=toc-3690>[١٢٤٠] شَراحيل بن أَدَّة</span>\nهو أبو الأشعث، شَراحيل بن أَدَّة، ويقال: شراحيل بن كُلَيْب بن آدة، ويقال: شَراحيل بن شَراحيل الصَّنْعَاني، الشَّامي، من صنعاء دمشق. تابعي مشهور.\nروى عن عُبَادَة بن الصَّامِت، وثوبان.\nروى عنه مُسْلِم بن يَسَار، وأبو قِلابة.\nالأشعث: بالشين المعجمة، والثاء المثلثة.\nوشراحيل: بفتح الشين المعجمة، وكسر الحاء المهملة.\nوأَدَّة: بفتح الهمزة، وتشديد الدال المهملة.\nوآدة: بالمد، وتخفيف الدال.\nوالصَّنْعَاني: بفتح الصاد المهملة، وسكون النون، وبالعين المهملة، وبعد الألف نون.\nوثَوْبَان: بفتح الثاء المثلثة، والباء الموحدة.\nويَسَار: بفتح الياء تحتها نقطتان، وبالسين المهملة.\nوقِلابة: بكسر القاف، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤٠) تهذيب التهذيب (٤/٣١٩)، تقريب التهذيب (١/٣٤٨)، تاريخ البخاري الكبير (٤/٢٥٥)، الجرح والتعديل (٤/ص٣٧٣)، الطبقات الكُبرى (٥/٥٣٦)، الثقات (٤/٣٦٥) .","vol":"12","page":505},{"text":"<span data-type=\"title\" id=toc-3691>[١٢٤١] شُرَحْبيل الحاجب</span>\nهو شُرَحْبِيل الحاجب، تابعي.\nروى عن جابر بن عبد الله.\nروى عنه: يزيد بن الهاد، حديثه في النهي عن سبّ الدّيك (١) .\n_________\n(١) انظر الحديث رقم (٩٤٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤١) تهذيب الكمال (٢/٥٧٦)، تهذيب التهذيب (٤/٣٢٠)، تقريب التهذيب (١/٣٤٨)، خلاصة تهذيب الكمال (١/٤٤٥)، الكاشف (٢/٧)، تاريخ البخاري الكبير (٤/٢٥١)، (٩/٤٧)، الجرح والتعديل (٤/١٤٨٦)، (١٤٨٩ل)، ميزان الاعتدال (٢/٢٦٦)، لسان الميزان (٧/٢٤٢)، الوافي بالوفيات (١٦/١٣٠)، الثقات (٤/٣٦٥) .","vol":"12","page":505},{"text":"<span data-type=\"title\" id=toc-3692>[١٢٤٢] شَرِيْق الهوزني</span>\nهو شَرِيْق بن. . . (١) الهَوْزَني. تابعي.\nروى عن عائشة، حديثه في الدعاء عند التَّهَجُّد (٢) . كذا. . . (١) .\n_________\n(١) بياض في م، خ، انظر \" اللباب \" ٣ / ٣٩٥.\n(٢) انظر الحديث رقم (٢٢١٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤٢) تهذيب الكمال (٢/٥٧٩)، تهذيب التهذيب (٤/٣٣٢)، تقريب التهذيب (١/٣٥٠)، خلاصة تهذيب الكمال (١/٤٥٦)، الكاشف (٢/١٠)، الجرح والتعديل (٤/١٧٠٠)، ميزان الاعتدال (٢/ ٢٦٩)، لسان الميزان (٧/٢٤٢)، الثقات (٤/٣٦٨) .","vol":"12","page":506},{"text":"<span data-type=\"title\" id=toc-3693>[١٢٤٣] شريك بن شهاب</span>\nهو شريك بن شهاب الحارثي البصري. يُعَدُّ في التابعين.\nروى عن أبي بردة الأَسْلَمي.\nروى عنه الأَزْرَق بن قيس، وليس بذاك المشهور.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤٣) تهذيب الكمال (٢/٥٨٠)، تهذيب التهذيب (٤/٣٣٣)، تقريب التهذيب (١/٣٥٠)، خلاصة تهذيب الكمال (١/٤٤٨)، الكاشف (٢/١٠)، تاريخ البخاري الكبير (٤/٢٣٨)، الجرح والتعديل (٤/١٥٩٦)، ميزان الاعتدال (٢/٢٦٩)، لسان الميزان (٧/٢٤٢)، الثقات (٤/٣٦٠) .","vol":"12","page":506},{"text":"<span data-type=\"title\" id=toc-3694>[١٢٤٤] شَريك بن عبد الله</span>\nهو أبو عبد الله، شريك بن عبد الله بن أبي نَمِر القرشي، ويقال: اللَّيثي. يُعَدُّ في التابعين من أهل المدينة.\nسمع أنس بن مالك، وعطاء بن يَسار.\nروى عنه سعيد المَقْبُري، ومالك بن أنس، وسليمان بن بلال.\nنَمِر: بفتح النون، وكسر الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤٤) تهذيب الكمال (٢/٥٨١)، تهذيب التهذيب (٤/٣٣٧)، تقريب التهذيب (١/٣٥١)، خلاصة تهذيب الكمال (١/٤٤٩)، الكاشف (٢/١١)، تاريخ البخاري الكبير (٢/٢٣٦)، الجرح والتعديل (٤/١٥٩)، ميزان الاعتدال (٢/٢٦٩)، لسان الميزان (٧/٢٤٢)، الوافي بالوفيات (١٦/١٤٨)، سير الأعلام (٦/١٥٩) والحاشية، الثقات (٤/٣٦٠) .","vol":"12","page":506},{"text":"<span data-type=\"title\" id=toc-3695>[١٢٤٥] شَرِيك القاضي</span>\nهو أبو عبد الله، شَرِيك بن عبد الله بن سنان، ويقال: شَرِيك بن عبد الله بن أبي شَرِيك، وهو الحارث بن أوس بن الحارث، من بني سعد بن مالك بن النَّخَع النَّخَعي، قاضي الكوفة. يقال: ولد ببخارى سنة خمس وتسعين، أدرك عمر بن عبد العزيز.\nوسمع أبا إِسحاق السَّبيعي، ومنصور بن المُعْتَمر، وعبد الملك بن عُمَيْر، وسِماك بن حرب، وسَلَمَة بن كُهَيْل.\nروى عنه عبد الله بن المبارك، ووكيع بن الجراح، وابن مهدي، ويزيد بن هارون. قال ابن المبارك: شريك لحديث الكوفيين أعلمُ من سفيان الثوري، وكان أروى الناس عنه إِسحاق بن يوسف الأَزْرَق الواسطي. قال أبو زرعة: كان كثير الغلط. وقيل: لما ولي القضاء اضطرب حفظه.\nمات سنة سبع، وقيل: ثمان وسبعين ومائة. ولم يُخَرّج البخاري في «صحيحه» عنه شيئًا.\n⦗٥٠٧⦘\nالسَّبيعي: بفتح السين المهملة، وكسر الباء الموحدة، وبالعين المهملة.\nوالجراح: بفتح الجيم، وتشديد الراء، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤٥) تاريخ يحيى بن معين (٢/٢٥١-٢٥٢) طبقات خليفة (١٦٩)، تاريخه (وانظر الفهرس)، والتاريخ الكبير (٤/٢٣٧)، الجرح والتعديل (٤/٣٦٥-٤٦٧) والجمع بين رجال الصحيحين (١/٢١٤)، وتهذيب الكمال (٥٨٠)، وسير الأعلام النبلاء (٨/١٧٨-١٩٢)، والصبر (١/٢٧٠)، وتذكرة الحفاظ (١/٢٣٢)، تهذيب التهذيب (٤/٣٣٣-٣٣٧) .","vol":"12","page":506},{"text":"<span data-type=\"title\" id=toc-3696>[١٢٤٦] شُعْبَة بن الحجَّاج</span>\nهو أبو بسطام، شُعْبَة بن الحَجَّاج بن الوَرْد العَتَكي مولاهم. بصري الأصل، ومولده ومنشأه بواسط، ثم انتقل إِلى البصرة وعلمه كوفي كان إِمامًا من أئمة المسلمين، وركنًا من أركان الدين، به حفظ الله أكثر الحديث. قال الإِمام الشافعي: لولا شُعبة ما عُرف الحديث بالعراق. ولد سنة ثلاث وثمانين، ومات سنة ستين ومائة، وهو ابن سبع وسبعين سنة، وكان أكبر من سفيان الثوري بعشر سنين.\nسمع الحسن، وطلحة بن مصرِّف، وابن سيرين، وقتادة، وأيوب، وخالد الحَذَّاء، وعبد الملك بن عُمَيْر، ومنصورًا، والأعمش، وعمرو بن دينار، وسعيد المَقْبُري.\nروى عنه أيوب السختياني، والأعمش، ومحمد بن إِسحاق، وسفيان الثوري، وابن عُيَيْنَة، وشريك بن عبد الله، وابن مهدي، وغُنْدَر، وابن المبارك، ووكيع، وأبو داود الطيالسي، وخلق كثير سواهم. وقَدِمَ بغداد مرتين وحدَّث بها.\nالعَتَكي: بفتح العين المهملة، وفتح التاء فوقها نقطتان، وبالكاف.\nوالحَذَّاء: بفتح الحاء المهملة، وتشديد الذال المعجمة، وبالمد.\nوالسِّختياني: بالسين المهملة، والخاء المعجمة، والتاء فوقها نقطتان، وبعدها ياء تحتها نقطتان، ونون بعد الألف.\nوغُنْدَر: بضم الغين المعجمة، وسكون النون، وفتح الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤٦) تهذيب التهذيب (٢/٥٨١)، تهذيب التهذيب (٤/٣٣٨)، تقريب التهذيب (١/٣٥١)، خلاصة تهذيب الكمال (١/٤٤٩)، الكاشف (٢/١١)، تاريخ البخاري الكبير (٤/٢٤٤)، تاريخ البخاري الصغير (٢/١٣٥)، الجرح والتعديل (١/١٢٦)، (٤/١٦٠٩)، طبقات ابن سعد (٩/٩٣) والفهرس، البداية والنهاية (١٠/١٣٢)، الوافي بالوفيات (١٦/١٥٥) .","vol":"12","page":507},{"text":"<span data-type=\"title\" id=toc-3697>[١٢٤٧] شعيب بن الحَبْحَاب</span>\nهو أبو صالح، شُعَيْب بن الحَبْحَاب البَصْري، تابعي.\nسمع أنس بن مالك، وأبا العالية.\nروى عنه يونس بن عُبَيْد، وشعبة، وحَمّاد بن زيد.\nمات سنة ثلاثين ومائة.\nالحَبْحاب: بفتح الحاء الأولى المهملة، وسكون الباء الأولى الموحدة.\nوالعالية: بالعين المهملة، والياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤٧) تهذيب الكمال (١/٤٥٠)، تهذيب التهذيب (٤/٣٥٠)، تقريب التهذيب (١/٣٥٢)، خلاصة تهذيب الكمال (١/٤٥٠)، الكاشف (٢/١٢)، تاريخ البخاري الكبير (٤/٢١٦)، تاريخ البخاري الصغير (٢/١٢)، الجرح والتعديل (٤/١٥٠٣)، طبقات ابن سعد (٨/٤٩٧)، البداية والنهاية (١٠/٣٧)، الثقات (٤/٣٣٥) .","vol":"12","page":507},{"text":"<span data-type=\"title\" id=toc-3698>[١٢٤٨] شُعَيْب بن أبي حمزة</span>\nشُعَيْب بن أبي حمزة، واسم أبي حمزة دينار القرشي، الحمصي، مولى بني أمية. قال البخاري: أرى أن كنيته أبو بشر.\nروى عن أبي الزِّناد، والزهري، وعبد الله بن أبي حسين.\nسمع منه الحكم بن نافع، وعلي بن عيّاش.\nمات سنة اثنتين وستين ومائة.\nبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوعيّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤٨) تاريخ يحيى بن معين (٢/٢٥٧)، والتاريخ الكبير (٤/٢٢٢)، الجرح والتعديل (٤/٣٤٤)، والإرشاد في معرفة علماء الحديث (١/١٩٨-١٩٩، ٤٥٢، ٤٥٤)، والجمع بين رجل الصحيحين (١/٢١٠) تهذيب الكمال (٥٨٥)، سير الأعلام النبلاء (٧/١٨٧-١٩٢)، والعبر (١/٢٤٢) وتذكرة الحفاظ (١/٢٢١-٢٢٢)، تهذيب التهذيب (٤/٣٥١-٣٥٢) .","vol":"12","page":508},{"text":"<span data-type=\"title\" id=toc-3699>[١٢٤٩] شُفَيْ بن ماتع</span>\nهو أبو سهيل (١)، وقيل: أبو عبيد، شُفَيّ بن ماتع الأصبحي المصري. يُعَدُّ في تابعي المصريين.\nروى عن عبد الله بن عمرو بن العاص.\nروى عنه ابنه.\nتوفي سنة خمس ومائة، وهو أصحُّ ما قيل في تاريخ وفاته.\nشُفَيّ: بضم الشين المعجمة، وفتح الفاء، وتشديد الياء.\nوماتع: بالتاء فوقها نقطتان.\nوالأصبحي: بالصاد والحاء المهملتين، بينهما باء موحدة مفتوحة.\n_________\n(١) كذا في الأصلين، وفي \" تهذيب التهذيب \" أبو سهل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٤٩) تهذيب الكمال (٢/٥٨٧)، تهذيب التهذيب (٤/٣٦٠)، تقريب التهذيب (١/٣٥٣)، خلاصة تهذيب الكمال (/٤٥٦)، الكاشف (٢/١٤)، تاريخ البخاري الكبير (٤/٢٦٦)، الجرح والتعديل (٤ترجمة١٠٧٤)، أسد الغابة (٢/٥٢٦)، تجريد أسماء الصحابة (١/٥٢٨)، الاستيعاب (٢/٧٠٩)، الإصابة (٣/٣٩٩)، الوافي بالوفيات (١٦/١٧٠) .","vol":"12","page":508},{"text":"<span data-type=\"title\" id=toc-3700>[١٢٥٠] شقيق بن سلمة</span>\nهو أبو وائل، شقيق بن سلمة الأسدي، أحد بني مالك بن ثعلبة بن دُودان بن أسد ابن خُزَيْمة الكوفي. مخضرم، أدرك الجاهلية والإِسلام، وأدرك النبي - ﷺ-، ولم يره، ولم يسمع منه. قال: كنت قبل أن بُعث النبيُّ - ﷺ- ابن عشر حجج، أرعى غنمًا لأهلي بالبادية.\nوروى عن خلق من الصحابة، منهم عمر بن الخطاب، وابن مسعود وكان خَصِيصًا به، من أكابر أصحابه، وهو كثير الحديث، ثقة، ثبت، حجة.\nمات زمن الحجَّاج، وقيل: في أيام عمر بن عبد العزيز، وقيل: سنة سبع وتسعين.\nشَقِيق: بفتح الشين المعجمة، وكسر القاف الأولى.\nودُودان: بضم الدال المهملة الأولى، وبالنون.\nوخُزَيمة: بضم الخاء المعجمة، وفتح الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥٠) تهذيب الكمال (٢/٥٨٧)، تهذيب التهذيب (٤/٣٦١)، تقريب التهذيب (١/٣٥٤)، خلاصة تهذيب الكمال (١/٤٥٢)، الكاشف (٢/١٥)، تاريخ البخاري الكبير (٤/٢٤٥)، تاريخ البخاري الصغير (١/٢١٩)، (٢٣١)، (٢٥٢)، الجرح والتعديل (٤/١٦١٣)، الوافي بالوفيات (١٦/١٧٢)،الحاشية وطبقات ابن سعد (٦/١٠١)، سير الأعلام (٤/١٦١) .","vol":"12","page":508},{"text":"<span data-type=\"title\" id=toc-3701>[١٢٥١] شقيق بن عقبة</span>\nهو شقيق بن عقبة العبدي. تابعي، عداده في الكوفيين.\nروى عن البراء بن عازب.\nروى عنه الأسود بن قيس، وفضل بن مرزوق.\nعازب: بالزاي والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥١) تهذيب الكمال (٢/٥٨٨)، تهذيب التهذيب (٤/٣٦٣)، تقريب التهذيب (١/٣٥٤)، الكاشف (٢/١٥)، تاريخ البخاري الكبير (٤/٢٤٧)، الجرح والتعديل (٤/١٦١٤)، الثقات (٤/٣٥٥) .","vol":"12","page":509},{"text":"<span data-type=\"title\" id=toc-3702>[١٢٥٢] شهر بن حوشب</span>\nهو أبو عبد الرحمن، وقيل: أبو الجعد، شهر بن حوشب الأشعري الشامي. أصله من دمشق، وقيل: من حمص، سكن البصرة. وهو تابعي مشهور.\nروى عن أسماء بنت يزيد، وعن نفر من الصحابة، منهم ابن عباس، وابن عمر، وابن عمرو، وأبو هريرة.\nروى عنه قتادة، ومعاوية بن قرة، وأبان بن صالح، وسِماك بن حرب.\nومات سنة مائة، أو قبلها بسنة، وقيل: غير ذلك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥٢) تهذيب الكمال (٢/٥٩٠)، تهذيب التهذيب (٤/٣٦٩)، تقريب التهذيب (١/٣٥٥)، خلاصة تهذيب الكمال (١/٤٥٧)، الكاشف (٤/١٦)، تاريخ البخاري الكبير (٤/٢٥٨)، تاريخ البخاري الصغير (١/٢٥٥)، الجرح والتعديل (١/١٤٤)، (٤/١٦٦٨)، ميزان الاعتدال (٢/٢٨٣)، لسان الميزان (٧/٢٤٤)، الوافي بالوفيات (١٦/١٩٢)، طبقات ابن سعد (٧/٢/١٥٨)، سير الأعلام (٤/٣٧٢) والحاشية.","vol":"12","page":509},{"text":"<span data-type=\"title\" id=toc-3703>[١٢٥٣] شَيْبان بن أُمَيَّة</span>\nهو أبو حُذَيْفَة، شَيْبَان بن أُمَيَّةَ القِتْباني. تابعي، يُعَدُّ في المصريين، قليل الحديث.\nروى عن رُوَيْفع بن ثابت وأبي عميرة المُزَني.\nروى عنه شيَيْم بن بَيْتان، وبكر بن سوادة.\nأُمَيَّة: بتشديد الياء.\nوالقِتْبَاني: بكسر القاف، وسكون التاء فوقها نقطتان، والباء الموحدة، وبعد الألف نون.\nورُوَيْفع: تصغير رافع.\nوعميرة: بفتح العين المهملة، وكسر الميم.\nوشِيَيْم: بكسر الشين المعجمة، ويقال: بضمها، وفتح الياء الأولى تحتها نقطتان، وسكون الثانية.\nوبَيْتَان: بفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وبالتاء فوقها نقطتان، وبالنون.\nوسَوَادَه: بفتح السين المهملة، وتخفيف الواو، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥٣) تهذيب الكمال (٢/٥٩١)، تهذيب التهذيب (٤/٣٧٣)، تقريب التهذيب (١/٣٥٦)، خلاصة تهذيب الكمال (١/٤٥٤)، الكاشف (٤/١٦) .","vol":"12","page":509},{"text":"<span data-type=\"title\" id=toc-3704>[١٢٥٤] شَيبان بن فَروخ</span>\nهو أبو محمد، شيبان بن فَرُّوخ، وكنية فروخ: أبو شيبة الحَبَطي التَّميمي.\nروى عن سليمان بن المغيرة، وخلق سواه من البصريين. ⦗٥١٠⦘\nمات سنة سبع أو ثمان وثلاثين ومائتين.\nفَرُّوخ: بفتح الفاء، وضم الراء، وبالخاء المعجمة.\nوالحَبَطي: بفتح الحاء المهملة، وفتح الباء الموحدة، والطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥٤) تهذيب الكمال (٢/٥٩٢)، تهذيب التهذيب (٤/٣٧٤)، تقريب التهذيب (١/٣٥٦)، خلاصة تهذيب الكمال (١/٤٥٤)، الكاشف (٤/١٦)، الجرح والتعديل (٤/١٥٦٢)، ميزان الاعتدال (٢/٢٨٥)، لسان الميزان (٧/٢٤٤)، سير الأعلام (١١/١٠١) والحاشية، البداية والنهاية (١٠/٣١٥)، الثقات (٨/٣١٥) .","vol":"12","page":509},{"text":"<span data-type=\"title\" id=toc-3705>[١٢٥٥] شيَيْم بن بَيْتَان</span>\nهو شيَيْم بن بَيْتَان القِتْبَاني، يُعَدُّ في المصريين.\nروى عن أبيه، وعن شيبان بن أُميَّة، وجنادة بن أبي أُميَّة.\nروى عنه عَيَّاش بن عياش القِتْبَاني، وجبر بن نعيم.\nتقدَّم ضبط هذه الأسماء في شيبان بن أُمَيَّة.\nوجُنَادة: بضم الجيم، وتخفيف النون، وبالدال المهملة.\nوعَيَّاش الأول بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥٥) تهذيب الكمال (٢/٥٩٣)، تهذيب التهذيب (٤/٣٧٩)، تقريب التهذيب (١/٣٥٧)، خلاصة تهذيب الكمال (١/٤٥٨)، الكاشف (٢/١٧)، تاريخ البخاري الكبير (٤/٢٦٠)، (٩/٤٨)، الجرح والتعديل (٤/١٦٧٦)، الثقات (٤/٢٦٩) .","vol":"12","page":510},{"text":"<span data-type=\"title\" id=toc-3706>الفرع الثالث: في الأفراد</span>\n<span data-type=\"title\" id=toc-3707>[١٢٥٦] شُبَيْبَة</span>\nهو شُبَيْبَة اليهودي. أحد تجار اليهود. له ذِكْر في حديث بني النَّضِير (١) .\nشُبَيْبَة: بضم الشين، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وبعدها باء أخرى موحدة. هكذا وجدته مضبوطًا في عدة نسخ من «سنن أبي داود»، ولست على ثقة من صحته. والذي (٢) جاء في كتاب «المغازي» لابن إِسحاق، وكتاب «سيرة ابن هشام» سُنَيْنَة: بسين مهملة، ونونين.\n_________\n(١) انظر الحديث رقم (٦٠٥٥)، وفي أبي داود رقم (٣٠٠٢) .\n(٢) والذي.. زيادة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥٦) له ذكر في مغازي الواقدي (١٩٠، ١٩١، ١٩٢)، وسيرة ابن هشام (٢/٥٨) .","vol":"12","page":510},{"text":"<span data-type=\"title\" id=toc-3708>[١٢٥٧] شَيْبَة</span>\nهو شَيْبَة بن ربيعة بن عبد شمس بن عبد مناف القرشي جاهلي قتله علي بن أبي طالب يوم بدر مشركًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥٧) له ذكر في مغازي الزهري (٦٤)، والسير والمغازي لابن إسحاق (١٤٤، ١٤٨، ١٩٧، ٢١١، ٢٣٦مغازي الواقدي) . انظر الفهرس.","vol":"12","page":510},{"text":"<span data-type=\"title\" id=toc-3709>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-3710>[١٢٥٨] الشِّفاء</span>\nهي الشِّفَاء بنت عبد الله بن عبد شمس بن خالد بن صَدّاد بن عبد الله بن قرط بن رزاح بن عدي بن كعب القرشية العدوية وهي أم سليمان بن أبي حَثْمَة. قال أحمد بن صالح المصري: اسمها ليلى، والشّفاء لقب غلب عليها. أسلمت قبل الهجرة، وهي من المهاجرات الأُوَل، ومن المبايعات. وكانت من عقلاء ⦗٥١١⦘ النساء وفضلائهن. وكان رسول الله - ﷺ- يأتيها، ويَقيل عندها في بيتها، وكانت قد اتخذت لرسول الله - ﷺ- فراشًا وإِزارًا ينام فيه، فلم يزل ذلك عند ولدها حتى أخذه منهم مروان بن الحكم.\nروى عنها أبو بكر بن سليمان بن أبي حَثْمَة، وأخوه عثمان، وحفصة بنت عمر.\nالشِّفَاء: بكشر الشين، وبالفاء، والمد.\nوصَدَّاد: بفتح الصاد، وتشديد الدال المهملة، وبعد الألف دال أخرى.\nوقُرْط: بضم القاف، وسكون الراء، وبالطاء المهملة.\nورَزاح: بفتح الراء، وبعدها زاي، وبالحاء المهملة.\nوحَثْمَة: بفتح الحاء المهملة، وسكون الثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥٨) تهذيب (٢١/٤٢٨) رقم (٢٨٢٥)، التقريب (٢/٦٠٢)، أسد الغابة (٧/١٦٢) أعلام النساء (٢/٣٠٠)، الاستيعاب (٤/١٨٦٨)، الإصابة (٧/٧٢٧)، تجريد أسماء الصحابة (٢/٢٨١)، الكاشف (٤/٤٧٤)، تهذيب الكمال (٣/١٦٨٦)، أزمنة التاريخ الإسلامي (٩٨٧)، الخلاصة (٣/٣٨٤)، الإكمال (٥/٧٦)، التاريخ الصغير، (١/٥٣)، تلقيح فهوم أهل الأثر (٣٦٩)، أسماء الصحابة الرواة (ت١٦٧) .","vol":"12","page":510},{"text":"<span data-type=\"title\" id=toc-3711>[١٢٥٩] الشَّهِيدَة</span>\nهي أُمُّ ورقة الشَّهِيدة بنت نوفل الأنصارية، وقيل: بنت عبد الله بن الحارث بن عُوَيْمر الأنصارية. كان رسول الله - ﷺ- يزورها، وسمَّاها الشهيدة. وكانت قد جمعت القرآن، وكانت تؤم أهل دارها. لها ذِكْر في صلاة الجماعة (١) .\nروى عنها عبد الرحمن بن خَلاد: بفتح الخاء المعجمة، وتشديد اللام.\n_________\n(١) انظر الحديث رقم (٣٨٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٥٩) تهذيب (١٢/٤٨٢)، تقريب (٢/٦٢٦)، أسماء الصحابة الرواة (ت٥٤٦) .","vol":"12","page":511},{"text":"<span data-type=\"title\" id=toc-3712>الفصل الثاني: في الكنى</span>\n<span data-type=\"title\" id=toc-3713>[١٢٦٠] أبو شاه</span>\nهو أبو شاه الكلبي. رجل من أهل اليمن حضر خطبة رسول الله - ﷺ- في تحريم مكة، وذلك يوم فتح مكة (١) .\nروى حديثه أبو هريرة.\n_________\n(١) انظر الحديث رقم (٦١٥٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦٠) طبقات خليفة (١٠٨)، الاستيعاب (١٦٨٧)، الإصابة (٤/١٠) .","vol":"12","page":511},{"text":"[]<span data-type=\"title\" id=toc-3714> أبو شريح العَدَوي</span>\nهو أبو شريح، خويلد بن عمرو الكَعْبي العَدَوي الخزاعي. وقد اختلف في اسمه، واشتهر بكنيته، وقد ذكرناه في حرف الخاء، لأنه أصح ما قيل فيه. أسلم قبل الفتح وكان يحمل أحد ألوية بني كعب من خزاعة يوم الفتح.","vol":"12","page":511},{"text":"[]<span data-type=\"title\" id=toc-3715> أبو الشَّعْثَاء</span>\nهو أبو الشعثاء بفتح الشين، وسكون العين المهملة، وبالثاء المثلثة، والمد: جابر بن زيد، تابعي مشهور.","vol":"12","page":511},{"text":"<span data-type=\"title\" id=toc-3716>[١٢٦١] أبو الشَّعْثَاء</span>\nهو أبو الشَّعْثاء، سُلَيْم بن الأسود المحاربي، تابعي مشهور. ⦗٥١٢⦘\nسُلَيْم: بضم السين، وفتح اللام.\nوالمحاربي: بالحاء المهملة، والراء، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦١) تهذيب الكمال (١/٥٢٩)، تهذيب التهذيب (٤/١٦٥)، تقريب التهذيب (١/٣٢٠)، خلاصة تهذيب الكمال (١/٤٠٧)، الكاشف (١/٣٨٩)، تاريخ البخاري الكبير (٤/١٢٠)، تاريخ البخاري الصغير (١/١٧٨)، الجرح والتعديل (٤/٩١٠٢)، الوافي بالوفيات (٣٣٤١٥)، سير الأعلام (٤/١٧٩)، الثقات (٤/٣٢٨) .","vol":"12","page":511},{"text":"[]<span data-type=\"title\" id=toc-3717> أبو شَهْم</span>\nهو أبو شَهْم: بفتح الشين، وسكون الهاء: زيد بن أبي شيبة، صحابي، غلبت عليه كنيته، وقد ذكرناه في حرف الزاي.","vol":"12","page":512},{"text":"<span data-type=\"title\" id=toc-3718>[١٢٦٢] أم شَرِيك</span>\nهي أم شريك، غُزَيَّة بنت دُودان بن عَوْف القُرَشِيَّة العامِرية، صحابية مشهورة. وقد ذكرناها في حرف الغين.\nوغُزَيَّة: بضم الغين المعجمة، وفتح الزاي، وتشديد الياء.\nودُودان: بضم الدال المهملة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦٢) تهذيب (١٢/٤٧٢) رقم (٢٩٥٦)، التقريب (٢/٦٢٢)، (٢/٦٠٨)، أسد الغابة (٧/٢١١)، أعلام النساء (٤/٩)، الاستيعاب (٤/١٨٨٨)، تجريد أسماء الصحابة (٢/٢٩٢)، الإصابة (٨/٤٤)، الجرح والتعديل (٩/ ٤٦٤)، أسماء الصحابة الرواة (ت٩٧٢) .","vol":"12","page":512},{"text":"<span data-type=\"title\" id=toc-3719>[١٢٦٣] أم شريك</span>\nهي أم شريك الأنصارية التي جاء ذكرها في حديث فاطمة بنت قيس في كتاب العدّة (١)، حيث قال النبي - ﷺ- لفاطمة: «اعْتَدِّي في بيت أم شريك» . وقد قال بعضهم: إِن التي أمرها أن تَعْتَدَّ في بيتها هي أم شريك الأُولى، ولا يصحُّ، لأن الأولى قُرشية من بني لؤي بن غالب، وهذه أنصارية. فإنه قد جاء في بعض روايات حديث فاطمة بنت قيس أن أم شريك امرأة غنية من الأنصار. وقد ذكر ابن عبد البرّ في الكنى أن أم شريك القرشية اسمها غُزَيَّة، ويقال: غُزَيْلَة، وذكر في الغين من الأسماء أم شريك الأنصارية غزيلة، ويقال: غُزَيَّة، ووافقه ابن مندة في الأنصارية والقرشية.\nوقد جاء عن ابن حبيب امرأتان في الأنصار كلتاهما أم شريك. فقال في بني عبد الأشهل: أم شريك بنت أنس بن نافع بن امرئ القيس بن يزيد. وفي بني ساعدة أم شريك بنت خالد بن حبيش (٢) بن لوذان بن عبد ود. فيحتمل أن يكون التي أمر فاطمة أن تَعْتَدَّ في بيتها إِحدى هاتين الأنصاريتين، والله أعلم.\n_________\n(١) انظر الحديث رقم (٥٩٧٦) .\n(٢) في م: خنيس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦٣) الإصابة (٤/٤٦٥) .","vol":"12","page":512},{"text":"<span data-type=\"title\" id=toc-3720>الفصل الثالث: في الأبناء</span>\n[١٢٦٤] ابن شَوْكَر\n......................... (١) .\n_________\n(١) بياض في م، خ مقداره نصف سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦٤) لم أقف عليه.","vol":"12","page":512},{"text":"<span data-type=\"title\" id=toc-3722>[١٢٦٥] ابن شِهاب</span>\nهو محمد بن مسلم بن شِهاب الزُّهْري الإِمام المشهور.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦٥) يأتي في حرف الميم.","vol":"12","page":512},{"text":"<span data-type=\"title\" id=toc-3723>[١٢٦٦] ابن شيبة</span>\nهو ... ابن شيبة العلوي، له ذِكْر في مقدمة الكتاب (١) .\n_________\n(١) انظر ١ / ١٣٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦٦) لم أقف عليه.","vol":"12","page":513},{"text":"<span data-type=\"title\" id=toc-3724>[١٢٦٧] ابن أبي شيبة</span>\nهو محمد بن عبد الله بن محمد بن أبي شيبة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦٧) يأتي في حرف الميم.","vol":"12","page":513},{"text":"<span data-type=\"title\" id=toc-3725>[١٢٦٨] بنت شيبة</span>\nهي ... (١) بنت شيبة بن جبر لها ذِكْر في نكاح المُحْرِم من كتاب الحج (٢) .\n_________\n(١) بياض مقداره كلمة في الأصلين.\n(٢) انظر الحديث رقم (١٣٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦٨) راجع الحديث رقم (١٣٣٣) .","vol":"12","page":513},{"text":"<span data-type=\"title\" id=toc-3726>الفصل الرابع: في النسب</span>\n[]<span data-type=\"title\" id=toc-3727> الشَّاشِي</span>\nالشَّاشي: بشينين معجمتين: منسوب إِلى الشَّاش، وهو بلد مشهور من بلاد وراء النهر. ينسب إِليه كثير من العلماء والفقهاء ورواة الحديث.","vol":"12","page":513},{"text":"<span data-type=\"title\" id=toc-3728>[١٢٦٩] الشَّافعي</span>\nالشافعيّ هو الإِمام أبو عبد الله، محمد بن إِدريس الشافعي. منسوب إِلى أحد أجداده. وهو محمد بن إِدريس بن العباس بن عثمان بن شافِع بن السائب. ومن يقول بمذهب الشافعي فإِنَّ النسب إِليه شافعي أيضًا، والعامة تقول شفعوي وهو خطأ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٦٩) تهذيب الكمال (٣/١١٦١)، تهذيب التهذيب (٩/٢٥)، تقريب التهذيب (٢/١٤٣)، خلاصة تهذيب الكمال (٢/٣٧٧)، الكاشف (٣/١٧)، تاريخ البخاري الكبير (٧/١٣٠)، الوافي بالوفيات (٢/١٧١)، تاريخ بغداد (٢/٥٦)، ثقات (٩/٣٠)، تراجم الأحبار (٤/٣١)، المعين (٨٣٢)، سير الأعلام (١٠/٥) والحاشية.","vol":"12","page":513},{"text":"[]<span data-type=\"title\" id=toc-3729> الشَّأْمي</span>\nالشَّأْمي منسوب إِلى الشَّام، وهو هذا القطر المعروف من الأرض، وهو مهموز ساكن الهمزة في حالة النسب وقبله. وكثير من الناس يقول: شآمي، بفتح الهمزة، وبعدها ألف ساكنة. قال الجوهري: حكاها سيبويه، والأول الوجه. ويقال أيضًا في النسب إِلى الشام: شَاآم بوزن فَعال، ولعلَّ من قال الشَّأامي يكون قد نسب إِلى هذا النسب ولا يقال شَاآم، وما جاء في ضرورة الشعر فمحمول على أنه اقتصر من النسبة على ذكر البلد. وامرأة شَأْمِيَّة، وشآمِيَة مثقلًا، ومخففًا.","vol":"12","page":513},{"text":"<span data-type=\"title\" id=toc-3730>[١٢٧٠] الشَّعْباني</span>\nالشَّعْبَاني: بفتح الشين، وسكون العين المهملة، وبالباء الموحدة، والنون، منسوب إِلى شعبان بن عمرو بن قيس بن معاوية بن جشم بن عبد شمس بن وائل، وقيل: شعبان اسمه حسان بن عمرو، وسمي شعبان لأنه مات فدفن بموضع يقال له ذو شَعْبَيْن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧٠) الإكمال (٤/٥٤٥) والأنساب (٣٣٤أ)، وعجالة المبتدي (٧٨)، واللباب (٢/١٩٧-١٩٨) .","vol":"12","page":513},{"text":"<span data-type=\"title\" id=toc-3731>[١٢٧١] الشَّعْبي</span>\nالشَّعْبي: بفتح الشين، وسكون العين المهملة، والباء الموحدة.\nمنسوب إِلى [شَعْب وهو بطن من همدان] (١) وممن ينسب إِليه، واشتهر به كثيرًا حتى غلب على اسمه عامر بن شراحيل الشعبي، قالوا: وبعضهم يقول: إن عامر بن شراحيل منسوب إِلى شَعْبَان المُقَدَّم ذكره. وقال العبدي في «تاريخه»: أهل مصر إِذا نسبوا إِلى شَعْبَان قالوا: الأَشعوبي، وأهل الكوفة يقولون: الشعبي، وأهل الشام يقولون: الشعباني، وأهل اليمن يقولون: من آل ذي شعبين، وكلهم يريد شعبان هذا. وقال الجوهري: شَعْب جَبَل باليمن نزله حسّان بن عمرو الحميري وولده فنسبوا إِليه.\n_________\n(١) بياض في م، خ وما بين حاصرتين من \" اللباب \" ٢ / ١٩٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧١) تهذيب الكمال (٢/٦٤٣)، تهذيب التهذيب (٥/٦٥) (١١٠)، تقريب التهذيب (١/٣٧٨) (٤٦)، خلاصة تهذيب الكمال (٢/٢٢)، الكاشف (٢/٥٤)، تاريخ البخاري الكبير (٦/٤٥٠)، تاريخ البخاري الصغير (١/٢٤٣) (٢٥٣)، الجرح والتعديل (٦/١٨٠٢)، الوافي بالوفيات (١٦/٥٨٧) والحاشية الحلية (٤/٣١٠)، سير الأعلام (٤/٢٩٤) والحاشية، طبقات ابن سعد (٥/٣٤١)، (٦/١٧٩)، (٢٠٧)، (٢٤٧)، (٢٥٢)، (٩/٩٣) والفهرس، الثقات (٥/١٨٥) .","vol":"12","page":514},{"text":"<span data-type=\"title\" id=toc-3732>[١٢٧٢] الشَقَري</span>\nالشَّقَري: بفتح الشين، وفتح القاف، وبالراء.\nمنسوب إِلى شَقِرَة - بكسر القاف - بن الحارث بن تميم بن مرة، وقيل: شقرة اسمه الحارث بن تيم، وقيل: هو معاوية بن الحارث بن تميم. قلبت كسرة القاف في النسب فتحة على القياس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧٢) الإكمال (٤/٥٦٦)، والأنساب (٣٣٦أ-ب) وعجالة المبتدي (٧٨) واللباب (٢/٢٠٢-٢٠٣) .","vol":"12","page":514},{"text":"[١٢٧٣] الشَّنَائي\nالشَّنَائي: بفتح الشين، وفتح النون، وكسر الهمزة.\nوالشَّنُئِي: بفتح الشين، وبضم النون، وكسر الهمزة.\nوالشَّنُّوئِي: بزيادة واو ساكنة بين النون والهمزة.\nمنسوب إِلى شَنُوْءة: بفتح الشين، وضم النون، وبعدها واو ساكنة، وهمزة مفتوحة، بوزن فَعُولَة، وهو شَنُوءة، واسمه الحارث، وقيل: عبد الله بن كعب بن عبد الله بن مالك بن نَضر بن الأزد.\nفأما الثالث وهو الأصل فإنه لم يغير لفظ شنوءة في النسب، ونسب إِليها على حالها بعد حذف التاء؛ لأن لامها همزة، والهمزة حرف صحيح. وإِليه ذهب المبرد.\nوأما الثاني فإنه حذف من الكلمة تاء التأنيث، وَواو فعولة، على القياس في النسب، فبقيت الكلمة شَنُوء، بوزن عَضُد، فنسب إِليها ولم يغير منها شيئًا، فقال: شَنُؤي بوزن شَنُعي، وهو مذهب سيبويه، والأخفش.\nوأما الأول فإنه أجرى الكلمة مجرى أمثالها مما هو معتل اللام، نحو عدوة وذلك أن القياس في عدوة أن تحذف تاء التأنيث وواو فعولة، فتصير الكلمة إِلى فَعُل بوزن عَضُد، إِلا أنّ لامها واو، فتقلب حينئذ الضمة كسرة، فتنقلب الواو التي هي لام الكلمة ياء، فتصير الكلمة على فعل بوزن كُتِف، إِلا أن لامها ياء، وإِذا نسبت إِلى الثلاثي الذي عينه مكسورة فتحتها في النسب، نحو نَمِر فتقول ⦗٥١٥⦘ نَمَري. وإِذا انفتحت عين هذه الكلمة لأجل النسب انقلبت الياء التي هي لامها ألفًا، وإِذا نسبت إِليها قلبتها واو، فقلت: عدوي. وقد أجرى صاحب هذا القول في شنأي هذا المجرى.\nوفيه بُعْد لأنَّ الهمزة حرف صحيح تتحمل الإِعراب بخلاف الواو، ولو عاملها هذه المعاملة لكان ينبغي أن يقول فيه شنوي لا شنائي، ولذلك أقرَّها المبرّد على حالها، واستعمل سيبويه والأخفش فيها القياس المُطَّرِد.\nقال الجوهري: وربما قالوا في شَنُوءة شَنُوَّة بتشديد الواو. ونسبوا إِليها شَنَوي وإنما يتم هذا إِذا قلبوا الهمزة واوًا، فأعطوها حكم عدّوة كما سبق ذكره، وإنما المشكل شَنأي، بفتح النون مع بقاء الهمزة. اللهمَّ إِلا إن كان يعطي فعولة، مما لامه صحيح، حكم فعيلة، نحو حنيفة، وربيعة، فيصح له القياس. والله أعلم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧٣) الإكمال (٤/٢٣٦)، (٥/١١٠)، الأنساب (٣٣٩أ)، وعجالة المبتدي (٧٩)، اللباب (٢١١) .","vol":"12","page":514},{"text":"<span data-type=\"title\" id=toc-3734>حرف الصاد</span>\nيشتمل على أربعة فصول\n<span data-type=\"title\" id=toc-3735>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-3736>القسم الأول: في الرجال</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3737>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3738>[١٢٧٤] صَخْر بن حَرْب</span>\nهو أبو سفيان، وأبو حَنْظَلة، صَخْر بن حرب بن أُمَيَّة بن عبد شمس بن عبد مناف الأُموي القرشي، والد معاوية بن أبي سفيان. ولد قبل الفيل بعشر سنين. وكان من أشراف قريش في الجاهلية، وكانت إِليه راية الرؤساء في قريش. أسلم يوم فتح مكة، وكان من المُؤَلَّفَة قلوبُهم. وشهد حنينًا، وأعطاه النبيُّ - ﷺ- من غنائمها مائة بعير وأربعين أوقية، فيمن أعطاه من المُؤَلَّفة قلوبُهم.\nقال ابن عبد البرّ: واختلف في حسن إِسلامه. وفُقِئَت عَينُه يوم الطائف، فلم يزل أعورًا إِلى يوم اليرموك، فأصاب عينه الأخرى حجر فعميت.\nروى عنه عبد الله بن العباس.\nومات سنة أربع وثلاثين، وقيل: سنة ثلاثين، وقيل: إِحدى وثلاثين بالمدينة، ودفن بالبقيع، وصلَّى عليه عثمان بن عفان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧٤) تهذيب الكمال (٢/٦٠٢)، تهذيب التهذيب (٤/٤١١)، تقريب التهذيب (١/٣٦٥)، خلاصة تهذيب الكمال (١/٤٦٦)، الكاشف (٢/٢٦)، تاريخ البخاري الكبير (٤/٣١٠)، تاريخ البخاري الصغير (١/٤٤)، (٦٩)، (٧٠)، (١١٢)، الجرح والتعديل (٤/١٨٦٩)، الوافي بالوفيات (١٦/٢٨٤)، أسد الغابة (٣/١٠)، تجريد أسماء الصحابة (١/٢٦٣)، الإصابة (١/٢٦٣)، (٣/٤١٢)، الاستيعاب (٢/٧١٤)، سير الأعلام (٢/١٠٥)، نقعة الصديان (ت٢٩٩) .","vol":"12","page":519},{"text":"<span data-type=\"title\" id=toc-3739>[١٢٧٥] صخر بن العَيْلَة</span>\nهو أبو حازم، صَخْر بن العيلة (١) بن عبد الله بن ربيعة بن عمرو بن علي بن أَسْلَم بن أَحْمَس بن الغَوْث بن أَنْمار الأَحْمَسِي البَجَلي. عِداده في أهل الكوفة، وحديثه عندهم. وقيل: إِن العَيْلَة أمه.\nروى عنه عثمان بن أبي حازم، وهو ابن ابنه (٢) .\n⦗٥٢٠⦘\nالعَيلَة: بفتح العين، وسكون الياء تحتها نقطتان، وباللام، ويقال: بتشديد الياء، وكسرها.\nوأَسلَم: بفتح اللام.\n_________\n(١) في م: ويقال ابن أبي عيلة.\n(٢) أبو داود رقم (٣٠٦٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧٥) تهذيب الكمال (٢/٦٠٣)، تهذيب التهذيب (٤/٤١٣)، تقريب التهذيب (١/٣٦٥)، خلاصة تهذيب الكمال (١/٤٦٦)، الكاشف (٢/٢٦)، تاريخ البخاري الكبير (٤/٣١٠)، الجرح والتعديل (٤ترجمة ١٨٧١)، أسد الغابة (٣/١٢)، تجريد أسماء الصحابة (١/٢٦٣)، الإصابة (٣/٤١٦)، الاستيعاب (٢/٧١٥)، الوافي بالوفيات (١٦/٢٨٩)، أسماء الصحابة الرواة (ت٨٢٢)، الثقات (٣/ ١٩٣) .","vol":"12","page":519},{"text":"<span data-type=\"title\" id=toc-3740>[١٢٧٦] صخر بن وَداعة</span>\nهو صخر بن وَداعة الغامِدي، وهو ابن عمرو بن عبد الله بن كعب بن الحارث بن كعب بن عبد الله بن مالك بن الأزد. سكن الطائف، وهو معدود في أهل الحجاز.\nروى عنه عمارة بن حَدِيد. قال ابن عبد البرّ: وعمارةُ رجل مجهول، لم يَرْوِ عنه غير يعلى بن عطاء الطائفي (١) .\nوَداعة: بفتح الواو، وتخفيف الدال المهملة.\nوالغامدي: بالغين المعجمة.\nوحَدِيد: بفتح الحاء المهملة، وكسر الدال الأولى المهملة.\n_________\n(١) انظر الحديث رقم (٢٩٩٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧٦) تهذيب الكمال (٢/٦٠٣)، تهذيب التهذيب (٤/٤١٣)، تقريب التهذيب (١/٣٦٥)، الكاشف (٢/٢٦)، تاريخ البخاري الكبير (٤/٣١٠)، الجرح والتعديل (٤ترجمة١٨٧٠)، أسد الغابة (٣/١٥)، تجريد أسماء الصحابة (١/٢٦٤)، الإصابة (٣/٤١٨)، الاستيعاب (٢/٧١٦)، الوافي بالوفيات (١٦/٢٨٩)، طبقات ابن سعد (٥/ ٥٢٧)، أسماء الصحابة الرواة (ت٤٧٧)، الثقات (٣/١٩٣) .","vol":"12","page":520},{"text":"<span data-type=\"title\" id=toc-3741>[١٢٧٧] صُدَي بن عَجْلان</span>\nهو أبو أُمامة، صُدَي بن عَجْلان الباهلي. وقد اختلف في نسبه وآبائه، مع اتفاقهم على كنيته واسمه واسم أبيه، وأنه باهلي (١) . سكن مصر، ثم انتقل إِلى حمص ومات بها. وكان من المكثرين في الرواية، وأكثر حديثه عند الشاميين.\nروى عنه سليم بن عمير، ومحمد بن زياد، وخالد بن معدان، وسليمان بن حبيب المحاربي.\nمات سنة ست وثمانين، وقيل: سنة إِحدى وثمانين. وله إِحدى وتسعون سنة. وهو آخر من مات من الصحابة بالشام، وقيل: إن آخر من مات منهم بالشام عبد الله بن بسر.\nصُدَي: بضم الصاد، وفتح الدال المهملة، وتشديد الياء، وقد جاء في بعض الروايات الصدي بزيادة الألف واللام. وسُلَيْم: بضم السين، وفتح اللام.\n_________\n(١) انظر \" تهذيب الكمال \" ١٣ / ١٥٨ - ١٦٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧٧) تهذيب الكمال (٢/٦٠٦)، تهذيب التهذيب (١/٣٦٦)، خلاصة تهذيب الكمال (١/٤٧٣)، الكاشف (٢/٢٨)، تاريخ البخاري الكبير (٤/٣٢٦)، الجرح والتعديل (٤/٢٠٠٤)، أسد الغابة (٣/ ١٦)، تجريد أسماء الصحابة (١/٢٦٤)، الإصابة (٤٢٠)، الاستيعاب (٢/٧٣٦)، سير الأعلام (٣/ ١٩٥)، الوافي بالوفيات (١٦/٣٠٥)، الثقات (٣/١٩٥) .","vol":"12","page":520},{"text":"<span data-type=\"title\" id=toc-3742>[١٢٧٨] صِرْمَة بن قيس</span>\nهو أبو قيس، صِرْمَة بن قيس، وكنية قيس: أبو أنس، بن صرمة بن مالك بن عدي بن عامر بن غَنْم بن عدي بن النجار. وقال ابن مندة: هو صِرْمَة بن ⦗٥٢١⦘ قيس الأنصاري، من بني خَطْمَة وربما قال فيه بعضهم: صرمة بن مالك، فنسبه إِلى جده. ومنهم من يقول: إِن اسم أبي قيس مالك، وقيل غيره. وهو الذي نزل فيه: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلى نسائِكُمْ﴾ [البقرة: ١٨٧] وفي ذلك خلاف. والحديث يرويه البراء بن عازب، وقد أخرجه البخاري، وأبو داود، والترمذي، والنسائي. فأما البخاري، والترمذي (١) فإنهما قالا فيه: قيس بن صرمة الأنصاري.\nوأما أبو داود فإنه قال: صرمة بن قيس. وأما النسائي فإنه قال فيه مرة: قيس بن عمرو، ومرة: أبو قيس بن عمرو. وقال ابن عبد البرّ: وأبو قيس صرمة بن قيس كان رجلًا قد ترهب في الجاهلية، ولبس المسوح، وفارق الأوثان، واغتسل من الجنابة، وهَمَّ بالنصرانية، ثم أمسك عنها، ودخل بيتًا له فاتخذه مسجدًا، لا يدخل عليه فيه طامث ولا جُنُب. وقال: أَعْبدُ ربَّ إِبراهيم، وأنا على دين إِبراهيم، فلم يزل كذلك حتى قدم النبي - ﷺ- المدينة فأسلم وحسن إِسلامه. وهو يومئذ شيخ كبير. وكان قوالًا بالحق، يعظم الله تعالى في جاهليته، وكان شاعرًا مجيدًا.\nروى عن ابن عباس.\nصِرْمَة: بكسر الصاد، وسكون الراء.\nوخَطْمَة: بفتح الخاء المعجمة، وسكون الطاء المهملة.\n_________\n(١) انظر الحديث رقم (٤٩١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧٨) الاستيعاب (٧٣٧، ١٧٣٥، ١٣٣٧)، أسد الغابة (٣/١٨)، الإصابة (٢/١٨٢-١٨٣) .","vol":"12","page":520},{"text":"<span data-type=\"title\" id=toc-3743>[١٢٧٩] الصَّعْبُ بنُ جَثَّامَة</span>\nهو الصَّعب بن جَثَّامة بن قيس بن عبد الله بن وَهْب الليثي، من بني عامر بن لَيْث بن بكر. كان ينزل وَدَّان والأَبْوَاء من أرض الحجاز. حديثه في الحجازيين.\nروى عنه عبد الله بن عباس، وشُرَيح بن عبيد الحضرمي.\nمات في خلافة أبي بكر الصِّدِّيق.\nجَثَّامة: بفتح الجيم، وتشديد الثاء المثلثة.\nوشُرَيْح: بضم الشين المعجمة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٧٩) تهذيب الكمال (٢/٦٠٧)، تهذيب التهذيب (٤/٤٢١)، تقريب التهذيب (١/٣٦٧)، خلاصة تهذيب الكمال (١/٤٦٨)، الكاشف (٢/٢٨)، تاريخ البخاري الكبير (٤/٣٢٢)، تاريخ البخاري الصغير (١/٣٦)، (٣٩)، الجرح والتعديل (٤ترجمة١٩٨٣)، أسد الغابة (٣/٢٠)، تجريد أسماء الصحابة (١/٢٦٥)، الإصابة (٣/٤٢٦)، الاستيعاب (٢/٧٣٩)، الوافي بالوفيات (١٦/٣١٠)، الثقات (٣/١٩٥)، أسماء الصحابة الرواة (ت١٣٨) .","vol":"12","page":521},{"text":"<span data-type=\"title\" id=toc-3744>[١٢٨٠] صَفْوان بن أُمَيَّة</span>\nهو أبو أُمَيَّة، وأبو وَهْب، صفوان بن أمية بن خَلَف بن وَهْب بن ⦗٥٢٢⦘ حُذافة بن جُمَح الجُمَحي القرشي. هرب يوم الفتح فاستأمن له عُمَيْر بن وَهْب وابنه وهب بن عمير رسول الله - ﷺ-، فأمَّنَه، وأعطاهما رداءه وبرده أمانًا له، فأدركه وَهْب بن عُمَيْر، فردَّه إِلى النبي - ﷺ-، فلمّا وقف عليه، قال له: إِن هذا وَهْبُ بن عُمَيْر يزعم أَنَّكَ أَمَّنْتَني على أن أسير شهرين فقال له رسول الله - ﷺ-: «انزل أبا وهب» . فقال: لا حَتَّى تُبَينَ لي. فقال رسول الله - ﷺ-: «انزِل، فلك أن تسير أربعة أشهر» . فنزل وخرج معه إِلى حنين، فشهدها، وشهد الطائف كافرًا، وأعطاه من الغنائم فأكثر. فقال صفوان: أشهدُ بالله ما طابت بهذا إِلا نفسُ نبيّ. فأسلم يومئذ، فأقام بمكة، ثم هاجر إِلى المدينة، ونزل على العباس. فذكر ذلك لرسول الله - ﷺ-، فقال رسول الله: «لا هِجرَةَ بعدَ الفتحِ» .\nوكان صفوان أحدَ أشرافِ قريش في الجاهلية. وكانت امرأتُه أسلمت قَبلَه بشهر، فلمَّا أسلمَ صفوان أُقِرّا على نكاحهما.\nمات صفوان بمكة سنة اثنين وأربعين.\nروى عنه ابنه عبد الله، وابن أخته حميد، وعبد الله بن الحارث، وعامر بن مالك، وطاووس. وكان من المؤلَّفة قلوبهم، وحسن إِسلامه. وكان من أفصح قريش لسانًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨٠) تهذيب الكمال (٢/٦٠٨)، تهذيب التهذيب (٤/٤٢٤)، تقريب التهذيب (١/٣٦٧)، خلاصة تهذيب الكمال (١/٤٦٩)، الكاشف (٢/٢٩)، الثقات (٣/١٩١)، تاريخ البخاري الكبير (٤/٣٠٤)، الجرح والتعديل (٤/١٨٤٦)، أسد الغابة (٣/٢٣)، تجريد أسماء الصحابة (١/٢٦٦)، الإصابة (٣/٤٣)، (٤٦٨)، الاستيعاب (٢/٧١٨)، سير الأعلام (٢/٥٦٢)، الوافي بالوفيات (١٦/٣١٣)، نقعة الصديان (ت٣٠٠)، أسماء الصحابة الرواة (ت١٦٠) .","vol":"12","page":521},{"text":"<span data-type=\"title\" id=toc-3745>[١٢٨١] صَفْوان بن عَسَّال</span>\nهو صَفْوان بن عَسَّال بن الرَّبَض بن زاهر المرادي. سكن الكوفة، وحديثه فيهم.\nيقال: إن عبد الله بن مسعود. روى عنه، وروى عنه زِرُّ بن حُبَيْش، وعبد الله بن سلمة.\nعَسَّال: بفتح العين المهملة، وتشديد السين المهملة، وباللام.\nوالرَّبَض: بفتح الراء، وفتح الباء الموحدة، وبالضاد المعجمة.\nوزِرّ: بكسر الزاي، وتشديد الراء.\nوحُبَيْش: بضم الحاء المهملة، وفتح الباء الموحدة، وسكون الياء، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨١) تهذيب الكمال (٢/٦١٠)، تهذيب التهذيب (٤/٤٢٨)، تقريب التهذيب (١/٣٦٨)، خلاصة تهذيب الكمال (١/٤٧٠)، الكاشف (٢/٣٠)، تاريخ البخاري الكبير (٤/٣٠٤)، الجرح والتعديل (٤ترجمة١٨٤٥)، أسد الغابة (٣/٢٧)، تجريد أسماء الصحابة (١/٢٦٦)، الإصابة (٣/٤٣٦)، طبقات ابن سعد (١/٤٥١)، (٦/٢٧)، أسماء الصحابة الرواة (ت١٢٦)، الثقات (٢/١٩١) .","vol":"12","page":522},{"text":"<span data-type=\"title\" id=toc-3746>[١٢٨٢] صَفْوان بن المُعَطَّلِ</span>\nهو أبو عمرو، صَفْوان بن المُعَطَّل بن رُبَيْضَة بن خُزَاعي بن مُحَارِب بن مُرَّة بن فَالح بن ذَكْوان بن ثَعْلَبَة بن بُهْثَة بن سُلَيْم السُّلَمي ثم الذَّكواني. أسلم قبل المُرَيْسِيع وشهدها. وقال الواقدي: شهد الخندق والمشاهد كلها، وهو ⦗٥٢٣⦘ الذي قيل عنه ما قيل في حديث الإِفك (١) . وكان رجلًا خيرًا فاضلًا شجاعًا، قتل في غزاة أرْمِينِيَّة شهيدًا سنة تسعَ عشرة، وقيل: إِنه مات في ناحية شِمْشاط، ودفن هناك ويقال: إِنه غزا الروم أيام معاوية، فاندقت ساقه، فلم يزل يطاعن حتى مات، وذلك سنة ثمان وخمسين، وهو ابن بضع وستين سنة، وقيل: مات سنة تسع وخمسين.\nالمُعَطَّل: بضم الميم، وبالعين المهملة، وتشديد الطاء المهملة.\nربيضة: [بضم الراء، وفتح الباء، وبالضاد] (٢) .\nوذَكْوَان: بفتح الذال المعجمة.\nوبُهْثَة: بضم الباء الموحدة، وبالثاء المثلثة.\n_________\n(١) انظر حديث الإفك رقم (٧٢٩) .\n(٢) بياض في الأصلين وما أثبتناه من هامش خ، وفي \" أسد الغابة \": \" رَبِيْضَةُ \"، وفي \" الإصابة \": \" رُبَيْعَة \"، وكذا في \" الاستيعاب: \" \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨٢) تهذيب الكمال (٢/٦١٠)، تهذيب التهذيب (٤/٤٢٨)، تقريب التهذيب (١/٣٦٨)، خلاصة تهذيب الكمال (١/٤٧٠)، الكاشف (٢/٣٠)، تاريخ البخاري الكبير (٤/٣٠٤)، الجرح والتعديل (٤ترجمة١٨٤٥)، أسد الغابة (٣/٢٧)، تجريد أسماء الصحابة (١/٢٦٦)، الإصابة (٣/٤٣٦)، طبقات ابن سعد (١/٤٥١)، (٦/٢٧)، أسماء الصحابة الرواة (ت١٢٦)، الثقات (٢/١٩١) .","vol":"12","page":522},{"text":"<span data-type=\"title\" id=toc-3747>[١٢٨٣] صُهَيْب</span>\nهو أبو يحيى، صُهَيْب بن سِنان، مولى عبد الله بن جُدْعان التَّيْمي، وفي نسبه خلاف كثير، إِلا أنه من النمر بن قاسط. كانت منازلهم بأرض الموصل، فيما بين دجلة والفرات، فأغارت الرُّومُ على تلك الناحية، فَسَبَتْه وهو غلام صغير، فنشأ بالروم، فابتاعته منهم كليب، ثم قدمت به مكة، فاشتراه عبد الله بن جُدْعان التَّيْمي فأَعْتَقَه، فأقام معه إِلى أن هلك وبُعث النبي - ﷺ-. ويقال: إِنّه لما كبر في الروم، وعقل هرب منهم، وقدم مكة، فحالف عبد الله بن جُدْعان. وأسلم قديمًا بمكة، يقال: إِنه أسلم هو وعمَّار بن ياسر في يوم واحد، ورسول الله - ﷺ- بدار الأرْقَم، بعد بضعة وثلاثين رجلًا. وكان من المُسْتَضْعَفين المُعَذَّبين في الله بمكة. ثم هاجر إِلى المدينة بعد هجرة النبي - ﷺ-. وهو من السابقين الأَوَّلين. وفيه نزلت ﴿وَمِنَ النَّاسِ مَنْ يَشْري نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللهِ﴾ [البقرة: ٢٠٧] وشهد بدرًا، والمشاهد كلها.\nروى عنه ابن عمر، وجابر، وابن المُسَيّب.\nومات سنة ثمان وثلاثين بالمدينة، وهو ابن سبعين سنة، ودفن بالبقيع، وقيل: مات سنة تسع وثلاثين، وهو ابن ثلاث وسبعين سنة.\nجُدْعان: بضم الجيم، وسكون الدال المهملة، وبالعين المهملة.\nوقاسِط: بالقاف، والسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨٣) تهذيب الكمال (٢/٦١٣)، تهذيب التهذيب (٤/٤٣٨)، تقريب التهذيب (١/٣٧٠)، خلاصة تهذيب الكمال (١/٤٧٢)، الكاشف (٢/٣٢)، تاريخ البخاري الكبير (٤/٣١٥)، الجرح والتعديل (٤/١٩٥٠)، طبقات ابن سعد (٢/٥٨)، (٣/٢٤٧)، (٣٦٨)، (٥٠٩)، (٥/٢٥٤)، الثقات (٣/ ١٩٣)، أسد الغابة (٣/٣٦)، تجريد أسماء الصحابة (١/٢٦٨)، الإصابة (٣/٤٤٩)، ٢/١٨٨)، الاستيعاب (٢/٧٢٦)،الحلية (١/٣٧٢)، (٣٩٢)، سير الأعلام (٢/١٧) .","vol":"12","page":523},{"text":"<span data-type=\"title\" id=toc-3748>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-3749>[١٢٨٤] صالح بن خَوَّات</span>\nهو صالح بن خَوَّات بن جُبَيْر بن النُّعمان الأَنصاري المَدَني. تابعي مشهور، غزير الحديث.\nسمع أباه، وسهل بن أبي حَثْمَة.\nروى عنه يزيد بن رَوْمَان، والقاسم بن محمد. حديثه عند أهل المدينة.\nخَوَّات: بفتح الخاء المعجمة، وتشديد الواو، وبالتاء فوقها نقطتان.\nوجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨٤) تهذيب الكمال (٢/٥٩٥)، تهذيب التهذيب (٤/٣٨٧)، تقريب التهذيب (١/٣٥٩)، خلاصة تهذيب الكمال (١/٤٥٩)، الكاشف (٢/١٩)، الذيل على الكاشف (رقم ٦٥٤)، تاريخ البخاري الكبير (٤/٢٧٦)، الجرح والتعديل (٤/١٧٤٦)، الوافي بالوفيات (١٦/٢٥٧)، الثقات (٤/٣٧٢) .","vol":"12","page":524},{"text":"<span data-type=\"title\" id=toc-3750>[١٢٨٥] صالح بن كيسان</span>\nهو أبو محمد، ويقال: أبو الحارث، صالح بن كيسان، مولى بني غفار، ويقال: إنه عامري، ويقال: خزاعي. تابعي من أهل المدينة.\nروى عن ابن عمر، وعبيد الله بن عبد الله بن عُتْبَة، والزُّهري، ورأى ابن الزبير.\nروى عنه عمرو بن دينار، ومالك، وابن عُيَيْنَة، وإِبراهيم بن سعد.\nمات سنة ست وأربعين ومائة، وجاء ذِكْره في حديث أبي سفيان مع هرقل (١) .\n_________\n(١) انظر الحديث رقم (٨٨٤٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨٥) تهذيب الكمال (٢/٥٩٩)، تهذيب التهذيب (٤/٣٩٩)، تقريب التهذيب (١/٣٦٢)، خلاصة تهذيب الكمال (١/٤٦٤)، الكاشف (٢/٢٣)، تاريخ البخاري الكبير (٤/٢٨٨)، الجرح والتعديل (٤/١٨٠٨)، ميزان الاعتدال (٢/٢٩٩)، لسان الميزان (٧/٢٤٦)، البداية والنهاية (٩/١٩٢)، (٣٤٤)، طبقات ابن سعد (٥/٦٣)، (٣٠٤)، الوافي بالوفيات (١٦/٢٦٨)، سير الأعلام (٥/٤٥٤) والحاشية، الثقات (٦/٤٥٤) .","vol":"12","page":524},{"text":"<span data-type=\"title\" id=toc-3751>[١٢٨٦] صالح بن محمد</span>\nهو أبو واقد، صالح بن محمد بن زائدة اللَّيْثي المَدَني.\nسمع ابن المُسَيَّب، وسالم بن عبد الله بن عمر، وخلقًا كثيرًا من التابعين. قال البخاري: هو منكر الحديث. وقال يحيى: مدني ضعيف. قدم البصرة، فسمع منه أهلها.\nومات سنة خمس وأربعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨٦) تهذيب الكمال (٢/٦٠٠)، تهذيب التهذيب (٤/٤٠١)، تقريب التهذيب (١/٣٦٢)، خلاصة تهذيب الكمال (١/٤٦٤)، الكاشف (٢/٣٢)، تاريخ البخاري الكبير (٤/٢٩١)، تاريخ البخاري الصغير (٢/١٠٣)، الجرح والتعديل (٤/١٨١)، ميزان الاعتدال (٢/٢٩٩)، (٣٠٤)، لسان الميزان (٧/٢٤٦) .","vol":"12","page":524},{"text":"<span data-type=\"title\" id=toc-3752>[١٢٨٧] الصُّبَيّ بن معبد</span>\nهو الصُّبَي بن مَعْبد التَّغْلبي. تابعي.\nروى عن عمر بن الخطاب.\nروى حديثه مسروق، وأبو وائل، والشَّعْبي، والنَّخَعي، ومُجاهد.\n⦗٥٢٥⦘\nالصُّبَيّ: بضم الصاد، وفتح الباء الموحدة، وتشديد الياء.\nومَعْبد: بفتح الميم، وسكون العين، وبالباء الموحدة، والدال المهملة.\nوالتَّغْلِبِي: بالتاء فوقها نقطتان، وسكون الغين المعجمة، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨٧) تهذيب الكمال (٢/٦٠٢)، تهذيب التهذيب (٤/٤٠٩)، تقريب التهذيب (١/٤٧٣)، الكاشف (٢/٢٥)، تاريخ البخاري الكبير (٤/٣٢٧)، الجرح والتعديل (٤/٢٠٠٢)، الثقات (٦/٤٧٧) .","vol":"12","page":524},{"text":"<span data-type=\"title\" id=toc-3753>[١٢٨٨] صَبِيغ</span>\nهو صَبِيغ بن عِسْل التَميمي. وقال يحيى بن معين: هو صبيغ بن شَرِيك، من بني عمرو بن يربوع، وهو الذي كان يَتَتَبَّع مُشْكِل القرآن، ويسأل عنه، فضربه عمر بن الخطاب، وأمر أن لا يُجَالَس لأجل ذلك، وله ذِكْر في كتاب الجهاد (١) .\nصَبِيغ: بفتح الصاد، وكسر الباء الموحدة، وبالغين المعجمة.\nوعِسْل: بكسر العين، وسكون السين المهملة.\nوشَرِيك: بفتح الشين المعجمة، وكسر الراء.\n_________\n[[(١) انظر الحديث رقم (١١٨١)]]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨٨) الاشتقاق (٢٢٨)، تصحيفات المحدثين (١١٦٠) وفي الإكمال (٦/٢٠٦-٢٠٧)، وفي معجم البلدان (٤/١٢٤) ومختصر تاريخ دمشق (١١/٤٥-٤٦) وتبصير المنتبه (٣/٨٥٥)، والإصابة (٢/١٩٨- ١٩٩) .","vol":"12","page":525},{"text":"[]<span data-type=\"title\" id=toc-3754> صخر بن قيس</span>\nهو الأحنف صخر بن قيس التميمي. يقال: إِن الأحنف لقب واسمه صخر، وقد تقَدَّم ذكره في حرف الهمزة مستقصى.","vol":"12","page":525},{"text":"<span data-type=\"title\" id=toc-3755>[١٢٨٩] صَدَقَة بن يَسَار</span>\nهو أبو الهُذَيْل، صَدَقَة بن يَسَار الجَزَري المَكِّي. سكن مكة، يُعَدُّ في التابعين.\nروى عن عبد الله بن عمر، وسمع أبا جعفر، والقاسم.\nروى عنه شعبة، والثوري، ومالك.\nيَسَار: بفتح الياء تحتها نقطتان، وبالسين المهملة.\nوالجزري: بالجيم، والزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٨٩) تهذيب الكمال (٢/٦٢٠)، تهذيب التهذيب (٤/٤١٩)، تقريب التهذيب (١/٣٦٦)، خلاصة تهذيب الكمال (١/٤٦٨)، الكاشف (٢/٧٢)، تاريخ البخاري الكبير (٤/٢٩٣)، الجرح والتعديل (٤/١٨٨٤)، ميزان الاعتدال (٢/٣١٤)، لسان الميزان (٣/١٨٨)، (٧/٢٤٨)، الثقات (٤/٣٧٨) .","vol":"12","page":525},{"text":"<span data-type=\"title\" id=toc-3756>[١٢٩٠] صَعْصَعة بن صُوحان</span>\nهو أبو عمرو، صَعْصَعَة بن صُوحان بن حُجْر بن الهِجْرس بن ضمرة من بني لُكَيز بن عبد القيس بن أَفْصا العَبْدي. تابعي من أصحاب عليّ، وشهد معه مشاهده، وروى عنه، وهو قليل الحديث.\nروى عنه الشَّعْبي، والسَّبِيعي، وابن بُرَيْدة، حديثه في الكوفيين.\nصُوحان: بضم الصاد المهملة.\nوحُجْر: بضم الحاء المهملة، وسكون الجيم.\nوالهِجْرِس: بكسر الهاء، وسكون الجيم، وكسر الراء، وبالسين المهملة.\nولُكَيْز: بضم اللام، وفتح الكاف، وسكون الياء، وبالزاي.\nوأفصا: بالفاء، والصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩٠) تهذيب الكمال (٢/٦٠٧)، تهذيب التهذيب (٤/٤٢٢)، تقريب التهذيب (١/٣٦٧)، خلاصة تهذيب الكمال (١/٤٦٩)، الكاشف (٢/٢٨)، تاريخ البخاري الكبير (٤/٣١٩)، الجرح والتعديل (٤/١٩٦٠)، ميزان الاعتدال (٢/٣١٥)، لسان الميزان (٧/٢٤٨)، طبقات ابن سعد (٣٣٥)، (٦/ ١٢٣)، (٧/١١٠)، الوافي بالوفيات (١٦/٣٠٩)، سير الأعلام (٣/٥٢٨) والحاشية، أسماء الصحابة الرواة (ت٢٩١)، الثقات (٤/٣٨٢) .","vol":"12","page":525},{"text":"<span data-type=\"title\" id=toc-3757>[١٢٩١] صَفْوان بن سُلَيْم</span>\nهو أبو الحارث، صَفْوان بن سُلَيْم، مولى حميد بن عبد الرحمن بن عوف، تابعي، جليل القدر، من أهل المدينة، مشهور.\nروى عن أنس بن مالك، ونفر من التابعين. كان من خيار عباد الله الصّالحين.\nمات سنة أربع وعشرين، وقيل: سنة اثنتين وثلاثين ومائة.\nروى عنه ابن عُيَيْنَة.\nسُلَيم: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩١) تهذيب الكمال (٢/٦٠٨)، تهذيب التهذيب (٤/٤٥٢)، تقريب التهذيب (١/٣٦٨)، خلاصة تهذيب الكمال (١/٤٦٩)، الكاشف (٢/٢٩)،تاريخ البخاري الكبير (٤/٣٠٧)،تاريخ البخاري الصغير (٢/١٩)،الجرح والتعديل (٤/١٨٥٨)، سير الأعلام (٥/٣٤) والحاشية، والوافي بالوفيات (١٦/٣١٧)، الحلية (٣/١٥٨)، الثقات (٦/٤٦٨) .","vol":"12","page":526},{"text":"<span data-type=\"title\" id=toc-3758>[١٢٩٢] صَفْوان بن عبد الله</span>\nهو صَفْوان بن عبد الله بن صَفْوان بن أُمَيَّة بن خَلَف الجُمَحي القُرَشي المَكِّي. تابعي مشهور.\nسمع ابن عُمَر، وأم الدَّرْداء، وروى عن عليّ.\nسمع منه الزُّهري، وحديثه عند أهل الحجاز.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩٢) تهذيب الكمال (٢/٦٠١)، تهذيب التهذيب (٤/٤٢٧)، تقريب التهذيب (١/٣٦٨)، خلاصة تهذيب الكمال (١/٤٧٠)، الكاشف (٢/٢٩)، تاريخ البخاري الكبير (٤/٣٠٥)، الجرح والتعديل (٤/ص٤٢٤)، أسد الغابة (٣/٢٦)، تجريد أسماء الصحابة (١/٢٦٦)، الإصابة (٣/٣٥)، (٤٥٦)، الاستيعاب (٢/٣٢٧)، الوافي بالوفيات (١٦/٣١٦)، الثقات (٤/٣٨٠) .","vol":"12","page":526},{"text":"<span data-type=\"title\" id=toc-3759>[١٢٩٣] صَفوان بن مُحْرِز</span>\nهو أبو زياد، صَفْوان بن مُحْرِز المازِني البَصْري. تابعي.\nسمع أبا موسى، وابن عُمَر، وغيرهما من الصحابة.\nروى عنه الحسن البَصْري، وقَتَادَة، وجامِع بن شَدَّاد. وكان من جلةِ البَصْرِيين وثقاتهم.\nزياد: من الزيادة.\nومُحْرِز: بضم الميم، وسكون الحاء المهملة، وكسر الراء، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩٣) تهذيب الكمال (٢/٦١١)، تهذيب التهذيب (٤/٤٣٠)، تقريب التهذيب (١/٣٦٨)، خلاصة تهذيب الكمال (١/٤٧٠)، الكاشف (٢/٣٠)، تاريخ البخاري الكبير (٤/٣٠٥)، تاريخ البخاري الصغير (١/١٥١)، الجرح والتعديل (٤/١٨٥٣)، الحلية (٢/٢١٣)، الوافي بالوفيات (١٦/٣١٩)، طبقات ابن سعد (٧/١/١٠٧)، سير الأعلام (٤/٢٨٦) والحاشية، الثقات (٤/٣٨٠) .","vol":"12","page":526},{"text":"<span data-type=\"title\" id=toc-3760>[١٢٩٤] الصَّلْتُ بن زُيَيْد</span>\nهو الصَّلْت بن زُيَيْد، ابن أخي كَثِير بن الصَّلْت الكِنْدي.\nروى عن سليمان بن يَسَار.\nروى عنه مالك بن أنس، وعبد العزيز بن أبي سلمة.\nالصَّلْت: بفتح الصاد، وسكون اللام، وبتاء فوقها نقطتان.\nوزُيَيْد: بضم الزاي، وفتح الياء تحتها نقطتان، وسكون ياء أخرى مثلها.\nوكثير: ضد قليل.\nويَسَار: بالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩٤) تعجيل المنفعة (٤٧٧)، تاريخ البخاري الكبير (٤/٣٠١) الجرح والتعديل (٤/١٩٢٥)، الثقات (٦/٤٧٢) .","vol":"12","page":526},{"text":"<span data-type=\"title\" id=toc-3761>[١٢٩٥] الصَّلْتُ بن عبد الله</span>\nهو الصَّلْتُ بن عبد الله بن الحارث بن نَوْفَل بن عبد المطلب الهاشمي القُرَشي الحِجازي، تابعي.\nروى عن أبيه، وعن ابن عباس.\nحديثه عند محمد بن إِسحاق، وهو قليل الحديث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩٥) تهذيب التهذيب (٤/٤٣٥)، تقريب التهذيب (١/٣٦٩) .","vol":"12","page":527},{"text":"<span data-type=\"title\" id=toc-3762>[١٢٩٦] صِلَةُ بن زُفَر</span>\nهو أبو بكر، ويقال: أبو العلاء، صِلَة بن زُفَر العَبْسي الكوفي. أحد أعيان التابعين، ومن خيار عباد الله الصالحين.\nسمع حُذَيْفَة، وابن مسعود، وغيرهما من الصَّحابة. كان حُذَيْفة يقول: قلب صِلَة بن زُفَر من ذهب.\nروى عنه أبو إِسحاق، والشَّعْبي، وأبو وائل.\nمات في زمن مُصْعَب بن الزُّبَير.\nصِلَة: بكسر الصاد، وتخفيف اللام.\nوزُفَر: بضم الزاي، وفتح الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩٦) تهذيب الكمال (٢/٦١٣)، تهذيب التهذيب (٤/٤٣٧)، تقريب التهذيب (١/٣٧٠)، خلاصة تهذيب الكمال (١/٤٧٤)، الكاشف (٢/٣٢)، تاريخ البخاري الكبير (٤/٣٢١)، تاريخ البخاري الصغير (١/١٤٨)، (١٤٩)، الجرح والتعديل (٤/١٩٦٤)، سير الأعلام (٤/٥١٧) والحاشية، الوافي بالوفيات (١٦/٣٣١) .","vol":"12","page":527},{"text":"<span data-type=\"title\" id=toc-3763>[١٢٩٧] صُهَيب</span>\nهو أبو الصهباء، صهيب البَكْري البَصْري. تابعي.\nروى عن علي، وابن مسعود، وابن عباس.\nروى عنه طاووس، وسعيد بن جُبَيْر، ونَفَر من التَّابعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩٧) تهذيب الكمال (٢/٦١٣)، تهذيب التهذيب (٤/٤٣٩)، تقريب التهذيب (١/٣٧٠)، خلاصة تهذيب الكمال (١/٤٧٢)، الكاشف (٢/٣٢)، الذيل عَلى الكاشف (رقم٦٨١)، تاريخ البخاري الكبير (٤/٣١٥)، الجرح والتعديل (٤/١٩٥١)، ميزان الاعتدال (٢/٣٢١)، لسان الميزان (٧/٢٤٩)، الوافي بالوفيات (١٦/٣٣٨)،الثقات (٤/٣٨١) .","vol":"12","page":527},{"text":"<span data-type=\"title\" id=toc-3764>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-3765>[١٢٩٨] صَفِيَّة بنت حُيَيّ</span>\nهي أم المؤمنين، صَفِيَّة بنت حُيَيّ، زوج النبي - ﷺ-. تقَدَّم ذِكْرها عند ذكر أزواجه في الباب الأول.\nحُيَيّ: بضم الحاء المهملة، وفتح الياء تحتها نقطتان، وتشديد الياء الأخرى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩٨) تهذيب (١٢/٤٢٩) رقم (٢٨٢٩)، التقريب (٢/٦٠٣)، الثقات (٣/١٩٧)، أسد الغابة (٧/١٦٩) أعلام النساء (٢/٣٣٣)، السمط التمين (١٣٧)، الدر المنثور (٢٦٣)، تجريد أسماء الصحابة (٢/٢٨٢)، الاستيعاب (٤/١٨٧١)، الإصابة (٧/٧٣٨)، الكاشف (٣/٤٧٤)، التاريخ الصغير (١/١٠٩)، (٢١٤)، تهذيب الكمال (٣/١٦٨٧)، أزمنة التاريخ الإسلامي (٩٨٨)، تاريخ جرجان (٥٠٣)، الخُلاصة (٣/٣٨٥) .","vol":"12","page":527},{"text":"<span data-type=\"title\" id=toc-3766>[١٢٩٩] صَفِيَّة بنت شَيْبَة</span>\nهي صَفِيَّة بنت شَيْبَة بن عثمان بن أبي طلحة الحَجَبي، من بني عبد الدار بن قُصَيّ.\nروى عنها مَيْمُون بن مهران، وعُبَيْد الله بن عبد الله بن أبي ثَوْر. وقد اخْتُلِفَ في رُؤْيتها للنبي - ﷺ-، فقيل: إِنها لم تَرَهُ.\nثَوْر: بالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٢٩٩) تهذيب (١٢/٤٣٠، ٤٨٨) رقم (٢٨٣٠، ٣٠٣٥)، التقريب (٢/٦٠٣)، الثقات (٣/١٩٧)، (٤/٣٨٦) أسد الغابة (٧/١٧٢) أعلام النساء (٢/٣٣٨)، الاستيعاب (٤/١٨٧٣)، الإصابة (٧/٧٣٤٣)، (٤/٣٤٨)، تجريد أسماء الصحابة (٢/٢٨٣) الكاشف (٣/٤٧٤) تهذيب الكمال (٣/١٦٨٧)، تاريخ جرجان (٧٥٧) فهرس.","vol":"12","page":527},{"text":"<span data-type=\"title\" id=toc-3767>[١٣٠٠] صَفِيَّةُ بنت عبد المُطَّلِب</span>\nهي صفية بنت عبد المطلب بن هاشم بن عبد مناف، عمةُ النبيّ - ﷺ-. وأمُّها هالَةُ بنت وُهَيْب (١) بن عبد مناف بن زهرة، وهي شقيقة حمزة بن عبد المطلب. كانت في الجاهلية تحت الحارث بن حرب بن أُمَيَّة بن عبد شمس، فهلك عنها ثم تزوجها العَوَّام بن خُوَيْلد بن أَسَد، فولدت له الزُّبَيْر، وعاشت زمانًا طويلًا. وتوفيت في خلافة عُمر سنة عشرين، ولها ثلاث وسبعون سنة، ودُفنت بالبَقِيع.\n_________\n(١) في \" الإصابة \": \" وهب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠٠) طبقات خليفة (٣٣١)، وتاريخه (١٤٧)،والاستيعاب (١٨٧٣)، أسد الغابة، وسير أعلام النبلاء (٢/٢٦٩-٢٧١)، الإصابة (٤/٣٤٨-٣٤٩) .","vol":"12","page":528},{"text":"<span data-type=\"title\" id=toc-3768>[١٣٠١] صَفِيَّة بنت أبي عُبَيْد</span>\nهي صَفِيَّة بنت أبي عُبَيْد الثَقفية، أخت المختار بن أبي عُبَيْد، وهي زوجة عبد الله بن عمر. أدركت النبي - ﷺ-، وسمعت منه. ولم تَرْوِ عنه.\nوروت عن عائشة، وحفصة.\nروى عنها نافع مولى ابن عمر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠١) تهذيب (٢١/٤٣٠) رقم (٢٨٣١)، التقريب (٢/٦٠٣)، الوافي بالوفيات (١٦/٣٢٧) والحاشية، تهذيب الكمال (٣/٤٧٤)، الكاشف (٣/٣٨٥)، التمهيد (١/٢٠٤) تراجم الأحبار (٢/٢١٥)، إسعاف المبطأ (٢٢٥)، أعلام النساء (٢/٣٤٦) ثقات (٤/٣٨٦) .","vol":"12","page":528},{"text":"<span data-type=\"title\" id=toc-3769>[١٣٠٢] صَفِيَّة بنت عَطِيَّة</span>\nهي صَفِيَّة بنت عَطِيَّة ... (١) .\n_________\n(١) في م: بياض قدره نصف سطر. انظر ما قاله الحافظ ابن حجر في \" الإصابة \" رقم (٦٥٥) ١٣ / ٢١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠٢) تهذيب (١٢/٤٣١) التقريب (٢/٦٠٣) تهذيب الكمال (٣/١٦٨٧)، (١٦٨٨)، الكاشف (٣/٤٧٥)، الخُلاصة (٣/٣٨٥)، أعلام النساء (٢/٣٤٧) .","vol":"12","page":528},{"text":"<span data-type=\"title\" id=toc-3770>[١٣٠٣] صَفِيَّة بنت عُلَيْبَة</span>\nهي صَفِيّة بنت عُلَيْبَة بنت حَرْمَلَة، أخت دُحَيْبَة بنت عليبة. حديثها في حديث عبد الله بن حسان في كتاب الصحبة (١)، تابعية.\nروت عن جدّتها لأبيها قَيْلة بنت مَخْرَمَة.\nروى عنها عبد الله بن حسان العنبري. وقد تقدَّم ضبط هذه الأسماء في حرف الدال عند ذكر دُحَيْبَة.\n_________\n(١) انظر الحديث رقم (٤٧٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠٣) تهذيب (١٢/٤٣١) رقم (٢٨٣٤) التقريب (٢/٦٠٣)، ثقات (٦/٤٨)، تراجم الأحبار (٢/٢٠٤) تهذيب الكمال (٣/١٦٨٨)، الخُلاصة (٣/٣٨٦)، الكاشف (٣/٤٧٥)، أعلام النساء (٢/٣٤٨) .","vol":"12","page":528},{"text":"[]<span data-type=\"title\" id=toc-3771> الصَّمَّاء بنت بُسْر</span>\nهي الصَّمّاء بنت بُسْر المازنية. صحابية، ويقال: إِن الصماء لقب، واسمها بهية. وقد تقدم ذِكْرها في حرف الباء. وهي أخت عبد الله بن بُسْر. بسر: بضم الباء الموحدة، وسكون السين المهملة.","vol":"12","page":528},{"text":"<span data-type=\"title\" id=toc-3772>الفصل الثاني: في الكنى </span>(*)\n<span data-type=\"title\" id=toc-3773>[١٣٠٤] أبو صِرْمة</span>\nهو أبو صِرْمة الأَنصاري. واسمه مختلف فيه. فقيل: اسمه مالك بن قيس. وقيل: لُبَابَة بن قيس، وقيل: قيس بن مالك بن أبي أنس، وقيل: مالك بن أسعد. وقد ذكرناه في حرف الميم.\nصِرْمة: بكسر الصاد المهملة، وسكون الراء.\nولُبابة: بضم اللام، وتخفيف الباء الموحدة الأولى.\n_________\n(*) قال مُعِدُّ الكتاب للشاملة: هذا الفصل ليس في المطبوع (ط: دار الفكر، تحقيق: بشير محمد عيون)\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠٤) تهذيب (١٢/١٣٤) رقم (٦٣٦) التقريب (٢/٤٣٧)، معرفة الثقات للعجلي (٢١٨٤)، تاريخ الثقات للعجلي (١٩٨٠)، الثقات لابن حبان (٥/٥٨٣) .","vol":"12","page":null},{"text":"[]<span data-type=\"title\" id=toc-3774> أبو صَفْوان</span>\nهو أبو صَفْوان سُوَيْد بن قيس، وقيل: مالك بن عَمِيرة. وقد ذكرناه في حرف السين.\nعَمِيرة: بفتح السين، وكسر الميم.","vol":"12","page":null},{"text":"[]<span data-type=\"title\" id=toc-3775> أم صُبَيَّة</span>\nهي أم صُبَيَّة الجُهَنِيَّة. وقد اخْتُلِفَ في اسمها، فقيل: خَوْلة بنت قيس، وقيل غير ذلك. وقد ذكرناها في حرف الخاء.\nصُبَيَّة: بضم الصاد، وفتح الباء الموحدة، وتشديد الياء.","vol":"12","page":null},{"text":"[]<span data-type=\"title\" id=toc-3776> أبو صالح</span>\nهو أبو صالح: ذَكْوان السَّمان، تقدَّم في حرف الذال المعجمة.","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3777>[١٣٠٥] أبو صالح</span>\nهو أبو صالح: سعيد بن عبد الرحمن الغِفَاري. تابعي بصري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠٥) تهذيب الكمال (١/٤٩٧)، تهذيب التهذيب (٤/٥٨)، تقريب التهذيب (١/٣٠١)، خلاصة تهذيب الكمال (١/٣٨٤)، الكاشف (١/٣٦٦)، تاريخ البخاري الكبير (٣/٤٩١)، الجرح والتعديل (٤/١٧٢)، الثقات (٤/٢٨٧) .","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3778>[١٣٠٦] أبو صالح</span>\nهو أبو صالح: مَيْسرة: بفتح الميم، وسكون الياء تحتها نقطتان، وفتح السين المهملة تابعي كوفي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠٦) تهذيب الكمال (٣/١٣٩٦)، تهذيب التهذيب (١٠/٣٨٧)، (٦٩٤)، تقريب التهذيب (٢/٢٩١)، خلاصة تهذيب الكمال (٣/٧٣)، تاريخ البخاري الكبير (٧/٣٧٤)، الكاشف (٣/١٩٢)، الجرح والتعديل (٨/١١٤٤)، ثقات (٥/٤٢٦)، تراجم الأحبار (٣/٣١٩) تاريخ بغداد (١٣/٢٢٢)، طبقات ابن سعد (ج١/١٣٠)، (١٥٦)، (ج٦/٢٣٣٨)، (ج٨/١٦) .","vol":"12","page":null},{"text":"[]<span data-type=\"title\" id=toc-3779> أبو الصهباء</span>\nهو أبو الصهباء، صهيب البكري. تابعي بصري.","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3780>الفصل الثالث: في الأبناء </span>(*)\n<span data-type=\"title\" id=toc-3781>[١٣٠٧] ابن صَفْوَان</span>\nهو عبد الله بن صَفْوان بن أُمَيَّة بن خَلَف الجُمَحي القرشي. تابعي مشهور.\n_________\n(*) قال مُعِدُّ الكتاب للشاملة: هذا الفصل ليس في المطبوع (ط: دار الفكر، تحقيق: بشير محمد عيون)\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠٧) تهذيب الكمال (٢/٦٩٦)، تهذيب التهذيب (٥/٢٦٥)، (٤٥٥)، تقريب التهذيب (١/٤٢٣)، (٣٨٨)، خلاصة تهذيب الكمال (٢/٦٨)، الكاشف (٢/٩٧)، تعجيل المنفعة (٥/٣٨٩)، الوافي بالوفيات (١٧/٢١٥) والحاشية البداية والنهاية (٨/٣٤٥)، سير الأعلام (٤/١٥٠) والحاشية، أسد الغابة (٣/٢٧٩)، تجريد أسماء الصحابة (١/٣١٨)، الاستيعاب (٣/٩٢٧) .","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3782>[١٣٠٨] ابن أخي صَفِيَّة</span>\nهو ابن أخي صَفِيَّة بنت حُيَيّ زوج النبي - ﷺ-. حديثه في الكيل والوزن من كتاب البيع من حرف الباء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠٨) تهذيب (١٢/٣١٨) رقم (١٧٩٥)، تقريب (٢/٥٣٤) .","vol":"12","page":null},{"text":"[]<span data-type=\"title\" id=toc-3783> بنو صُهَيْب</span>\nهم بنو صُهَيْب الرُّومي الصحابي المشهور، وهم جماعة.\nروى منهم عن أبيهم حمزة، وصَيْفي، وسعد، وعثمان، وعباد، وحبيب، وصالح، ومحمد.","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3784>[١٣٠٩] ابن صُوْرِيَّا</span>\nهو ابن صُوريَّا اليهودي. له ذِكْر في كتاب الحدود من حرف الحاء.\nوصُورِيَّا: بضم الصاد، وسكون الواو، وكسر الراء، وبالياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٠٩) راجع الحديث رقم (١٨٥٥) .","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3785>[١٣١٠] ابن صَيَّاد</span>\nهو عبد الله بن صَيّاد. وقد جاء في بعض روايات الحديث أن اسمه صاف، ويقال فيه: ابن صايد، وهو يهودي من يهود المدينة، وقيل: هو دخيل فيهم. وقد جاء في حديث أبي سعيد الخدري أنه أسلم، وأنه مضى إِلى مكة حاجًا.\nويقال: إِنه الدجَّال. وأقوال الناس فيه كثيرة. وقد أشرنا إِلى شيء من حاله وذِكْره في غريب حرف القاف في كتاب القيامة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١٠) لم أعثر على ترجمته.","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3786>الفصل الرابع: في النسب </span>(*)\n<span data-type=\"title\" id=toc-3787>[١٣١١] الصَّاعِدِي</span>\nالصَّاعِدِي: محمد بن الفضل الفَراوِي الإِمام المشهور، ومنسوب إِلى أحد أجداده.\n_________\n(*) قال مُعِدُّ الكتاب للشاملة: هذا الفصل ليس في المطبوع (ط: دار الفكر، تحقيق: بشير محمد عيون)\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١١) انظر ترجمته في مشيخة ابن عساكر (٢٠٨/ب)، ومجمع الآداب لابن القوطي (٣/٤٨٤-٤٨٥) .","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3788>[١٣١٢] الصَّايِدي</span>\nالصَّايدي: بكسر الياء تحتها نقطتان، وبالدال المهملة، منسوب إِلى الصَّايد، واسمه كَعْب بن شُرَحْبيل بن شراحيل بن عمرو بن جُشَم، بطن من هَمْدان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١٢) في الأنساب (٣٤٨أ-ب) وعجالة المبتدي (٨٠) واللباب (٢/٢٣٢) .","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3789>[١٣١٣] الصُّدائي</span>\nالصُّدائي: بضم الصاد، وتخفيف الدال المهملة.\nمنسوب إِلى صُداء، واسمه الحارث بن صعب بن سعد العشيرة بن مذحج، وقيل: اسمه يزيد بن حرب بن عُلَة بن جَلَدْ بن مالك بن أُدَدْ، وقيل: هو يزيد بن ثَوْر بن مُرَتِّع بن كِنْدَة.\nعُلَة: بضم العين، وفتح اللام، وتخفيفها.\nوجَلد: بفتح الجيم، وسكون اللام.\nوأُدَد: بضم الهمزة، وفتح الدال الأولى المهملة.\nومُرَتِّع: بضم الميم، وفتح الراء، وتشديد التاء فوقها نقطتان، وكسرها، وقيل: بضم الميم، وسكون الراء، وكسر التاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١٣) في الأنساب (٣٠٠أ) وعجالة المبتدي (٨٠)، واللباب (٢/٢٣٦) .","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3790>[١٣١٤] الصَّدَفي</span>\nالصَّدَفي: بفتح الصاد، وفتح الدال المهملة، وبالفاء.\nمنسوب إِلى الصَّدِف، بكسر الدال، ثم فتحت في النسب على القياس. واسمه عمرو بن مالك. وقيل: شهال بن دعمي بن زياد بن حضرموت، وقيل فيه غير ذلك.\nشِهال: بكسر الشين المعجمة، وتخفيف الهاء، وباللام.\nودُعْمِي: بضم الدال، وسكون العين، وكسر الميم، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١٤) في الأنساب (٣٠٠أ-ب)، وعجالة المبتدي (٨)، واللباب (٢/٢٣٦) .","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3791>[١٣١٥] الصَّريمي</span>\nالصَّرِيمي: بفتح الصاد، وكسر الراء.\nمنسوب إِلى صَرِيم بن مُقاعس بن عمرو بن كعب بن سعد بن زيد مناة بن تميم، وقيل: صريم بن الحارث بن عمرو بن كعب.\nمُقَاعِس: بضم الميم، وبالقاف، والعين، والسين المهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١٥) الأنساب (٣٥٢أ)، وعجالة المبتدي (٨١)، واللباب (٢٤) .","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3792>[١٣١٦] الصُنابحي</span>\nالصُّنابحي: بضم الصاد، وتخفيف النون، وبالباء الموحدة، والحاء المهملة.\nمنسوب إِلى صُنَابح بن زاهر بن عامر، بطن من مراد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١٦) عجالة المبتدي (٨١)، واستدرك ابن الأثير من النسبة على السمعاني في اللباب (٢/٢٤٧) .","vol":"12","page":null},{"text":"[]<span data-type=\"title\" id=toc-3793> الصَّنْعاني</span>\nالصَّنْعاني: بفتح الصاد، وسكون النون، وبالعين المهملة، وبعد الألف نون أخرى.\nمنسوب إِلى صنعاء اليمن، وإِلى صنعاء دمشق، والأكثر إِلى صنعاء اليمن، والأقل إِلى صنعاء دمشق، وممن ينسب إِليها أبو الأشعث شراحيل بن أَدّة الصَّنْعاني.","vol":"12","page":null},{"text":"<span data-type=\"title\" id=toc-3794>حرف الضاد</span>\nويشتمل على فصلين\n<span data-type=\"title\" id=toc-3795>الفصل الأول: في الأسماء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3796>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3797>[١٣١٧] الضَّحّاك بن خَلِيفة</span>\nهو الضَّحَّاك بن خَلِيفة بن ثَعْلَبَة بن جُشَم بن مالك بن سالم بن عمرو بن عَوْف بن الخَزْرج الأنصاري، ويقال: الضَّحَّاك بن خَلِيفة بن ثَعْلَبَة بن عَدِيّ بن كعب بن عبد الأَشْهَل، وقيل: الضَّحاك بن أُمَيَّة بن ثَعْلَبَة، وهو والد ثابت وأبي جَبيرة. شهد أُحُدًا وتوفي في آخر خلافة عمر بن الخَطَّاب. قال ابن عبد البرّ: لا أعلم له رواية.\nجَبِيرة: بفتح الجيم، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١٧) الجرح والتعديل (٤/٤٠٨)، الاستيعاب (٧٤١)، أسد الغابة (٣/٤٦)، والإصابة (٢/٢٠٥-٢٠٦) .","vol":"12","page":531},{"text":"<span data-type=\"title\" id=toc-3798>[١٣١٨] الضَّحَّاك بن سُفْيان</span>\nهو أبو سَعيد، الضَّحاك بن سُفْيان بن عَوْف بن كَعْب بن أبي بكر بن كلاب بن ربيعة الكلابي العامِري. عداده في أهل المدينة وكان ينزل بنَجْد، وولاه النبيُّ - ﷺ- على من أسلم من قومه، وهو الذي كتب إِليه النبيُّ - ﷺ- ليُوَرِّثَ امرأةَ أَشْيَم الضِّبابي من دية زوجها (١) .\nروى عنه ابن المُسَيّب، والحسن البَصْري، ويقال: إنه كان لشجاعته يُعَدُّ بمائة فارس، وكان يقوم على رأس النبي - ﷺ- بالسيف.\nأَشْيَم: بفتح الهمزة، وسكون الشين، وفتح الياء تحتها نقطتان.\nوالضِّبابي: بكسر الضاد المعجمة، وتخفيف الباء الموحدة الأولى.\n_________\n(١) انظر الحديث رقم (٢٥٢٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١٨) تهذيب الكمال (٢/٦١٥)، تهذيب التهذيب (٤/٤٤٤)، تقريب التهذيب (١/٣٧٢)، خلاصة تهذيب الكمال (٢/٣)، الكاشف (٢/٣٥)، تاريخ البخاري الكبير (٤/٣٣١)، الجرح والتعديل (٤/٢٠١٨)، أسد الغابة (٣/٤٧)، تجريد أسماء الصحابة (١/٢٧٠)، الإصابة (٣/٤٧٦)، (٤٧٧)، الاستيعاب (٢/٧٤٢)، الوافي بالوفيات (١٦/٣٥٢)، الثقات (٣/١٩٨) .","vol":"12","page":531},{"text":"<span data-type=\"title\" id=toc-3799>[١٣١٩] الضَّحاك بن قَيْس</span>\nهو أبو أُنَيْس، ويقال: أبو عبد الرحمن، الضَّحاك بن قَيْس بن خالد بن وَهْب بن ثَعْلَبَة بن وايلة بن عَمْرو بن شَيْبان بن مُحارب بن فِهْر الفِهْري القُرَشي. أخو فاطمة بنت قيس. وكان أصغر سنًا منها، يقال: إنه ولد قبل وفاة النبيِّ - ﷺ- بسبع سنين، ولا يثبتون له سماعًا من النبيِّ - ﷺ-، والله أعلم.\nروى عنه تميم بن طَرَفَة، وعُمَيْر بن سعيد، والحسن، وسِمَاك بن حَرْب، وقتل بمَرْج راهط (١) سنة أربع وستين في حرب كانت بينه وبين مروان بن الحكم لما ولي الأمر.\nأُنَيْس: بضم الهمزة، وفتح النون، وسكون الياء، وبالسين المهملة.\nووايلة: بالياء تحتها نقطتان.\n_________\n(١) مرج راهط: جنوب شرق دمشق يُعرف الآن بالمرج وهو تابع لمنطقة دوما.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣١٩) تهذيب الكمال (٢/٦١٧)، تهذيب التهذيب (٤/٤٤٨)، تقريب التهذيب (١/٣٧٣)، خلاصة تهذيب الكمال (٢/٤)، الكاشف (٢/٣٦)، تاريخ البخاري الكبير (٤/٣٣٢)، تاريخ البخاري الصغير (١/١٠٨)، (١١٣)، أسد الغابة (٣/٤٩)، تجريد أسماء الصحابة (١/٢٧٠)، الإصابة (٣/٤٧٨)، الاستيعاب (٢/٧٤٤)، الوافي بالوفيات (١٦/٣٥١)، الثقات (٣/١٩٩)، أسماء الصحابة الرواة (ت٨٣١) .","vol":"12","page":532},{"text":"<span data-type=\"title\" id=toc-3800>[١٣٢٠] ضِماد</span>\nهو ضِماد بن ثَعْلَبَة الأَزْدي من أَزْد شَنُوءة، ويقال: ضِمام، والأول أكثر. كان صديقًا للنبي - ﷺ- في الجاهلية. وكان رجلًا يَتَطَبَّبُ ويرقي، ويطلب العلم. أَسلم في أول الإِسلام. وهو الذي قال للنبي - ﷺ-، لمَّا قرأ عليه شيئًا من القرآن: لقد بَلَغَتْ كلماتُكَ هذه قاموس البحر (١) .\nروى عنه ابن عباس.\nضِمَاد: بكسر الضّاد، وتخفيف الميم.\nوشَنُوءة: بفتح الشين المعجمة، وضم النون، وسكون الواو، وفتح الهمزة.\n_________\n(١) انظر ترجمته في \" الإصابة \" رقم (٤١٧٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢٠) التاريخ الكبير (٤/٣٤٠-٣٤١)، الجرح والتعديل (٤/٤٧٠)، والاستيعاب (٧٥١)، أسد الغابة (٣/٥٦-٥٧)، الإصابة (٢/٢١٠) .","vol":"12","page":532},{"text":"<span data-type=\"title\" id=toc-3801>[١٣٢١] ضِمَام بن ثَعْلَبَة</span>\nهو ضِمَام بن ثَعْلَبَة السَّعْدي من بني سَعْدِ بن بكر. وعدادُه في أهل الحجاز.\nروى عنه ابن عباس، وأنس. ⦗٥٣٣⦘\nبعثه إِلى النبي - ﷺ- بنو سعد بن بكر وافدًا، قيل: إنَّ ذلك في سنة خمس، وقيل: في سنة سبع، وقيل: سنة تسع.\nضِمَام: بكسر الضاد، وتخفيف الميم الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢١) تاريخ خليفة (٩٣)، الجرح والتعديل (٤/٤٦٩)، والاستيعاب (٧٥١)، أسد الغابة (٣/٥٧- ٥٨)، الإصابة (٢/٢١٠) .","vol":"12","page":532},{"text":"<span data-type=\"title\" id=toc-3802>[١٣٢٢] ضُبَاعَة بنت الزُّبَيْر</span>\nهي ضُبَاعة بنت الزُّبَيْر بن عبد المطلب بن هاشم بن عبد مناف بنت عم النبي - ﷺ- تزوَّجها المِقْداد بن عَمْرو، فولدت له عبد الله، وكريمة.\nروى عنها ابن عباس، وعائشة، وابن المسيب، وعُروة بن الزُّبَير.\nضُبَاعة: بضم الضاد، وتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢٢) طبقات خليفة (٣٣١)، الاستيعاب (١٨٧٤)، أسد الغابة (٧/١٧٨) تهذيب الكمال (١٦٨٨)، سير أعلام النبلاء (٢/٢٧٤-٢٧٥)، تهذيب التهذيب (١٢/٤٣٢)، الإصابة (٤/٣٥٢-٣٥٣) .","vol":"12","page":533},{"text":"<span data-type=\"title\" id=toc-3803>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-3804>[١٣٢٣] الضَّحَّاك الهَمْداني</span>\nهو الضَّحَّاك بن شراحيل المِشْرَقي الهَمْداني. تابعي مشهور.\nسمع أبا سعيد الخُدْري.\nروى عنه الزُّهْريّ، وحبيب بن أبي ثابت.\nالمِشْرَقي: بكسر الميم، وسكون الشين المعجمة، وفتح الراء، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢٣) تهذيب الكمال (٢/٦١٥)، تهذيب التهذيب (٤/٤٤٤)، تقريب التهذيب (١/٣٧٢)، خلاصة تهذيب الكمال (٢/٣)، الكاشف (٢/٣٥)، تاريخ البخاري الكبير (٤/٣٣٥)، الجرح والتعديل (٤/٢٠٣٢)، ميزان الاعتدال (٢/٣٢٤)، سير الأعلام (٤/٦٠٤) والحاشية، الثقات (٤/٣٨٨) .","vol":"12","page":533},{"text":"<span data-type=\"title\" id=toc-3805>[١٣٢٤] الضَّحَّاك بن فَيْرُوز</span>\nهو الضَّحَّاك بن فَيْرُوز الدَّيْلَمي. تابعي، حديثه في المصريين.\nروى عن أبيه.\nروى عنه أبو وهب الجَيْشَاني. قال البخاري: لا يعرف سماع بعضهم من بعض.\nالجَيْشَاني: بفتح الجيم، وسكون الياء تحتها نقطتان، والشين المعجمة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢٤) تهذيب الكمال (٢/٦١٦)، تهذيب التهذيب (٤/٤٤٨)، تقريب التهذيب (١/٣٧٣)، خلاصة تهذيب الكمال (٢/٤)، الكاشف (٢/٢٦)، تاريخ البخاري الكبير (٤/٣٣٣)، الجرح والتعديل (٤/٢٠٣٤)، الوافي بالوفيات (١٦/٣٣٥)، الثقات (٤/٣٨٧) .","vol":"12","page":533},{"text":"[]<span data-type=\"title\" id=toc-3806> الضَّحَّاك بن قيس</span>\nهو الضَّحَّاك بن قَيْس الأَحْنَف التَّميمي. قيل: إن الأحنف لقب، وأن اسمه الضَّحاك. وقد ذكرناه في حرف الهمزة.","vol":"12","page":534},{"text":"<span data-type=\"title\" id=toc-3807>[١٣٢٥] ضِرار بن صُرَد</span>\nهو أبو نُعَيْم، ضِرار بن صُرَد الكوفي الطَّحّان.\nسمع المُعْتَمِر بن سُلَيْمان، وعبد العزيز بن محمد.\nروى عنه عليّ بن المُنْذر.\nنُعَيْم: بضم النون، وفتح العين المهملة.\nوضِرار: بكسر الضاد، وتخفيف الراء الأولى.\nوصُرَد: بضم الصاد المهملة، وفتح الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢٥) تهذيب الكمال (٢/٦١٩)، تهذيب التهذيب (٤/٤٥٦)، تقريب التهذيب (١/٣٧٤)، خلاصة تهذيب الكمال (٢/٥)، الذيل على الكاشف (رقم ٦٨٦)،تاريخ البخاري الكبير (٤/٣٤٠)،الجرح والتعديل (٤/٢٠٤٦)، ميزان الاعتدال (٢/٣٢٧)، لسان الميزان (٧/٢٥٠) الوافي بالوفيات (١٦/٣٦٤) والحاشية.","vol":"12","page":534},{"text":"<span data-type=\"title\" id=toc-3808>[١٣٢٦] ضَمْرَة بن ربيعة</span>\nهو أبو عبد الله، ضَمْرَة بن ربيعة الرَّمْلي الفِلَسْطِيني، مولى علي بن أبي حَمَلَة.\nروى عن يحيى بن أبي عمرو السيباني، وعبد الله بن شَوْذَب.\nروى عنه الحسن بن واقع. قال عبد الله بن أحمد بن حنبل: سألت أبي عنه، فقال: من الثقات المأمونين. رجل صالح الحديث، لم يكن بالشام رجل يشبهه (١) .\nحَمَلَة: بفتح الحاء، وفتح الميم، واللام.\nوالسيباني: بالسين المهملة، وسكون الياء تحتها نقطتان، والباء الموحدة، وبعد الألف نون.\nوشَوْذَب: بفتح الشين المعجمة، وسكون الواو، وفتح الذال المعجمة، وبالبَاء الموحدة.\n_________\n(١) \" العلل \" ١ / ٣٨٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢٦) تهذيب الكمال (٢/٦٢٠)، تهذيب التهذيب (٤/٤٦٠)، تقريب التهذيب (١/٣٧٤)، خلاصة تهذيب الكمال (٢/٦)، الكاشف (٢/٣٨)، تاريخ البخاري الكبير (٤/٣٣٧)، الجرح والتعديل (٤/٢٠٥٢)، ميزان الاعتدال (٢/٣٣٠)، الوافي بالوفيات (١٦/٣٦٨) والحاشية، سير الأعلام (٩/٣٢٥) والحاشية، الثقات (٨/٣٢٤) .","vol":"12","page":534},{"text":"<span data-type=\"title\" id=toc-3809>الفصل الثاني: في النسب</span>\n<span data-type=\"title\" id=toc-3810>[١٣٢٧] الضبابي</span>\nالضِبابي، بكسر الضاد، وتخفيف الباء الموحدة الأولى.\nمنسوب إِلى ضِباب بن كِلاب بن ربيعة بن عامر بن صَعْصَعَة بن معاوية بن بكر بن هوازن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢٧) الأنساب (٣٥٩ب)، وعجالة المبتدي (٨٢)، واللباب (٢/٢٥٩) .","vol":"12","page":534},{"text":"<span data-type=\"title\" id=toc-3811>[١٣٢٨] الضّبّي</span>\nالضَّبِّي: بفتح الضاد، وتشديد الباء الموحدة.\nمنسوب إِلى ضَبَّة بن أُدّ بن طابِخَة بن إِلْياس بن مُضَر.\nأُدّ: بضم الهمزة، وتشديد الدال المهملة.\nوطابخة: بالطاء المهملة، وكسر الباء الموحدة، والخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢٨) في الأنساب (٣٦٠ب)، (٣١٦أ)، عجالة المبتدي (٨٢) .","vol":"12","page":534},{"text":"<span data-type=\"title\" id=toc-3812>[١٣٢٩] الضُّبَعي</span>\nالضُّبَعي: بضم الضاد، وفتح الباء الموحدة، والعين المهملة.\nمنسوب إِلى ضُبَيْعة بن ربيعة بن نزار بن مَعَدّ بن عدنان. قيل: منهم بنو أحمس بن ضُبَيْعة بطن. وفي ربيعة أيضًا ضُبَيْعة بن قيس بن ثعلبة بن عكابة بن صعب بن علي بن بكر بن وائل. وفي الأنصار ضبيعة بن زيد بن مالك بن عمرو بن عوف بطن من الأوس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٢٩) الأنساب (٣٦أ)، وعجالة المبتدي (٨٢)، واللباب (٢/٢٦٠) .","vol":"12","page":535},{"text":"<span data-type=\"title\" id=toc-3813>[١٣٣٠] الضُبَيْبِي</span>\nالضُّبَيْبِي: بضم الضاد، وفتح الباء الموحدة، وبعدها ياء ساكنة تحتها نقطتان، ثم باء موحدة.\nمنسوب إِلى الضُّبَيْب، هكذا يقول بعض أصحاب الحديث، وأهل النسب يقولون: الضَّبَينِي: بفتح الضاد، وفتح الباء الموحدة، ثم بالنون منسوب إِلى بني ضَبينة: بفتح الضاد، وكسر الباء الموحدة، وسكون الياء، ثم النون، وهم من جذام منهم رفاعة بن زيد بن وهب الجذامَي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣٠) عجالة المبتدي (٨٣)، واللباب (٢/٢٦٠) مما استدركه ابن الأثير على السمعاني.","vol":"12","page":535},{"text":"<span data-type=\"title\" id=toc-3814>[١٣٣١] الضَّمْري</span>\nالضَّمْري: بفتح الضاد، وسكون الميم.\nمنسوب إِلى ضَمْرَة بن بكر بن عبد مناة بن كنانة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣١) الأنساب (٣٦٢أ)، وعجالة المبتدي (٨٣)، واللباب (٢/٢٦٤-٢٦٥) .","vol":"12","page":535},{"text":"<span data-type=\"title\" id=toc-3815>حرف الطاء</span>\nويشتمل على ثلاثة فصول\n<span data-type=\"title\" id=toc-3816>الفصل الأول: في الأسماء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-3817>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3818>[١٣٣٢] طارِق بن أَشْيَمْ</span>\nهو طارق بن أَشْيَم بن مَسْعود الأَشْجَعي، والد أبي مالك الأَشْجعي، واسم أبي مالك سَعْد بن طارق. يُعَدُّ في الكوفيين.\nروى عنه ابنه أبو مالك، وفي صحبته وسماعه خلاف.\nأَشْيَم: بفتح الهمزة، وسكون الشين المعجمة، وفتح الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣٢) تهذيب الكمال (٢/٦٢١)، تهذيب التهذيب (٥/٢)، (١)، تقريب التهذيب (١/٣٧٦) (١)، خلاصة تهذيب الكمال (٢/٨)، الكاشف (٢/٤٠)، أسد الغابة (٣/٦٩)، الإصابة (٣/٥٠٧)، تجريد أسماء الصحابة (١/٢٧٤)، الوافي بالوفيات (١٦/٣٨٠) .","vol":"12","page":539},{"text":"<span data-type=\"title\" id=toc-3819>[١٣٣٣] طارِق بن شِهاب</span>\nهو أبو عبد الله، طارِق بن شِهاب بن عَبْدِ شَمْس بن سَلَمَة بن هِلال بن عَوْف بن جُشَم، من بني أَسْلَم بن أحمس الأحمسي البَجَلي الكوفي. أدرك الجاهلية، ورأى النبي - ﷺ-، وليس له سماع إِلا شاذًا، وغزا في خلافة أبي بكر وعمر ثلاثًا وثلاثين، أو أربعًا وثلاثين بين غزوة وسرية. ومات سنة اثنتين وثمانين.\nروى عنه قيس بن مسلم، وعلقمة بن مَرْثَد، وإِسماعيل بن أبي خالد.\nمَرْثَد: بالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣٣) تهذيب الكمال (٢/٦٢٢)، تهذيب التهذيب (٥/٣) (٥)، تقريب التهذيب (١/٣٧٦) (٥)، خلاصة تهذيب الكمال (٢/٨)، الكاشف (٢/٤٠)، أسد الغابة (٣/٧٠)، البداية والنهاية (٩/٥١)، تجريد أسماء الصحابة (١/٢٧٤)، سير الأعلام (٣/٤٨٦)، الوافي بالوفيات (١٦/٣٨٠) .","vol":"12","page":539},{"text":"<span data-type=\"title\" id=toc-3820>[١٣٣٤] طارِق بن المُحاربي</span>\nهو طارِق بن عبد الله المُحَاربي.\nروى عنه جامع بن شَدّاد، ورِبْعي بن حِراش. يُعَدُّ في الكوفيين.\n⦗٥٤٠⦘\nرِبعي: بكسر الراء، وسكون الباء الموحدة، وكسر العين المهملة، وتشديد الياء.\nوحِراش: بكسر الحاء المهملة، وتخفيف الراء، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣٤) تهذيب الكمال (٢/٦٢٢)، تهذيب التهذيب (٥/٤)، (٦)، تقريب التهذيب (١/٣٧٦) (٦)، خلاصة تهذيب الكمال (٢/٨)، الكاشف (٢/٤٠)، تاريخ البخاري الكبير (٤/٣٥٢)، الجرح والتعديل (٤/ص٤٨٥)، أسد الغابة (٣/٧١)، تجريد أسماء الصحابة (١/٢٧٤)، الوافي بالوفيات (١٦/٣٨٠)، الثقات (٣/٢٠٢)، أسماء الصحابة الرواة (ت٣٣٦)، (٦١٧) .","vol":"12","page":539},{"text":"<span data-type=\"title\" id=toc-3821>[١٣٣٥] الطُّفَيْل بن عَمْرو الدَّوْسي</span>\nهو الطُّفَيْل بن عَمْرو بن طَرِيف بن العاص بن ثَعْلَبَة بن سُلَيم بن فَهْم بن غَنْم (١) بن دَوْس الدَّوْسي. أسلم. وصدَّق النَّبي - ﷺ- بمكة، ثم رجع إِلى بلاد قومه فلم يزل بها حتى هاجر النبي - ﷺ-، ثم قَدِمَ عليه، وهو بخيبر بمن تبعه من قومه، فلم يزل مُقيمًا عنده إِلى أن قُبِض النبي - ﷺ- وقُتل باليمامة شهيدًا، وقيل: قتل عام اليرموك في خلافة عمر.\nروى عنه جابر بن عبد الله، وأبو هريرة. وعداده في أهل الحجاز.\nطَرِيف: بفتح الطاء المهملة، وكسر الراء، وبالفاء.\n_________\n(١) في خ: بن عدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣٥) طبقات خليفة (١٣، ١١٤)، وتاريخه (١١١)، الجرح والتعديل (٤/٤٨٩)،والاستيعاب (٧٥٧)، وأسد الغابة (٣/٧٨-٨١) وسير أعلام النبلاء (١/٣٤٤-٣٤٧)، والعبر (١/١٤)، والإصابة (٢/٢٢٥-٢٢٦)، بدران (٧/٦٢-٦٧) .","vol":"12","page":540},{"text":"<span data-type=\"title\" id=toc-3822>[١٣٣٦] طَلْحَة بن البَرَاء</span>\nهو طَلْحَة بن البَرَاء بن عُمَيْر بن وَبَرَة بن ثَعْلَبة بن غَنْم، من بني عمرو بن عوف الأَنْصاري الذي قال النبي - ﷺ- فيه لمَّا مات وصلَّى عليه: «اللهُمَّ الْقَ طَلْحَة، وَأَنْتَ تَضْحَكُ إِليه، وَيَضْحَكُ إِليكَ» (١) . وعداده في أهل الحجاز.\nروى حديثه حُصَيْن بن وَحْوَح.\nوَبَرَة: بفتح الواو، وفتح الباء الموحدة.\nووَحْوح: بفتح الواو، وسكون الحاء المهملة، وفتح الواو، ثم حاء أخرى.\n_________\n(١) انظر \" الإصابة \" رقم ٥ / ٢٢٧ (٤٢٥١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣٦) الجرح والتعديل (٤/٤٧٢)، والاستيعاب (٧٦٣) وأسد الغابة (٣/٨٢-٨٣)، والإصابة (٢/٢٢٦-٢٢٧) .","vol":"12","page":540},{"text":"<span data-type=\"title\" id=toc-3823>[١٣٣٧] طَلْحَة بن عُبَيْد الله</span>\nهو أبو محمد، طَلْحَة بن عُبَيْد الله التَّيْمي، القُرَشي. تقدَّم ذِكْره في جملة العشرة -﵃ -.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣٧) تهذيب الكمال (٢/٦٢٨)، تهذيب التهذيب (٥/٢٠)، (٣٥)، تقريب التهذيب (١/٣٧٩) (٣٤)، الكاشف (٢/٤٣)، تاريخ البخاري الكبير (٤/٣٤٤)، تاريخ البخاري الصغير (٦٩)، (٧٥)، (٧٨)، (٨٣)، (٨٤)، (٨٦)، (٨٨)، الجرح والتعديل (٤/ص (٤٧١)، أسد الغابة (٣/٨٥)، البداية والنهاية (٧/٣٤٧)، سير الأعلام (١/؛٢٣)، الوافي بالوفيات (١٦/٤٧٣)، أسماء الصحابة الرواة (ت٨٣)، ديوان الإسلام.","vol":"12","page":540},{"text":"<span data-type=\"title\" id=toc-3824>[١٣٣٨] طَلْق بن علي</span>\nهو أبو علي طَلْقِ بن علي بن طَلْق بن عمرو، ويقال: طَلْق بن عليّ بن قَيْس بن عَمْرو بن عبد الله بن عمرو بن عبد العُزَّى بن سُحَيْم بن مُرَّة بن الدول بن حَنِيفة الحَنَفي السُّحَيْمي اليَمامي. ويقال له أيضًا: طَلْق بن ثُمامة، وهو والد قيس اليمامي.\nروى عنه ابنه قيس. ⦗٥٤١⦘\nطَلْق: بفتح الطاء، وسكون اللام.\nوسُحَيْم: بضم السين المهملة، وفتح الحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣٨) تهذيب الكمال (٢/٢٦٣)، تهذيب التهذيب (٥/٢٣)، (٥١)، تقريب التهذيب (١/٣٨٠)، خلاصة تهذيب الكمال (٢/١٤)، تاريخ البخاري الكبير (٤/٣٥٨)، الجرح والتعديل (٤/ص٤٩٠)، أسد الغابة (٣/٩٢)، تجريد أسماء الصحابة (١/٢٧٨)، طبقات ابن سعد (١/٣١٦)، الوافي بالوفيات (١٦/٤٩٢)، الثقات (٣/٢٠٥)، أسماء الصحابة الرواة (ت١٤٧) .","vol":"12","page":540},{"text":"<span data-type=\"title\" id=toc-3825>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-3826>[١٣٣٩] طارق بن عبد الرحمن</span>\nهو طارق بن عبد الرحمن البجلي الكوفي. تابعي.\nسمع عبد الله بن أبي أَوْفى، وجماعة من التابعين.\nروى عنه الثوري، وشعبة، وأبو الأحوص.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٣٩) تهذيب الكمال (٢/٦٢٢)، تهذيب التهذيب (٥/٣)، (٣)، تقريب التهذيب (١/٣٧٦)، (٣)، خلاصة تهذيب الكمال (٢/٨)، الذيل عَلى الكاشف رقم (٩٤)، تاريخ البخاري الكبير (٩/٣٤)، الجرح والتعديل (٤/٢١٣٤)، ميزان الاعتدال (٢/٣٣٢)، أسد الغابة (٣/٦٩)، تجريد أسماء الصحابة (١/ ٢٧٤) .","vol":"12","page":541},{"text":"<span data-type=\"title\" id=toc-3827>[١٣٤٠] طارِق مَوْلَى عُثْمان</span>\nهو طارِق مَوْلَى عُثْمان بن عَفَّان. تابعي.\nروى عن جابر، وكان أميرًا على المدينة زمن عبد الملك بن مروان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤٠) تاريخ خليفة (٢٦٨)، (٢٩٣)، (٢٩٦) .","vol":"12","page":541},{"text":"<span data-type=\"title\" id=toc-3828>[١٣٤١] طارق بن المُرَقَّع</span>\nهو طارق بن المُرَقَّع. يُعَدُّ في التابعين.\nروى عن صَفْوان بن أُمَيَّة.\nروى عنه عَطاء بن أَبي رَباح، ليس له كثير حديث. ذكره ابن مندة، وابن عبد البرّ في الصحابة، وقالا: في صحبته نظر، والمشهور أنه من التَّابعين.\nالمُرَقَّع: بضم الميم، وفتح الراء، وتشديد القاف المفتوحة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤١) تهذيب الكمال (٢/٦٢٣)، تهذيب التهذيب (٥/٧)، (١١)، تقريب التهذيب (١/٣٧٧)، (١١)، خلاصة تهذيب الكمال (٢/٩)، الكاشف (٢/٤١)، ميزان الاعتدال (٢/٣٣٣)، لسان الميزان (٧/ ٢٥٠)، أسد الغابة (٣/٧٢)، تجريد أسماء الصحابة (١/٢٧٥)، الوافي بالوفيات (١٦/٣٨٢)، طبقات ابن سعد (٨/٣٠٤)، نقعة الصديان (ت٨٤) .","vol":"12","page":541},{"text":"<span data-type=\"title\" id=toc-3829>[١٣٤٢] طَالِبُ بن حُجَيْر</span>\nهو أبو حُجَيْر، طالِبُ بن حُجَيْر.\nسمع هُود بن عبد الله.\nروى عنه قَيْس بن حَفْص، وموسى بن إِسماعيل. حديثه في كتاب الزِّينة (١) .\nحُجَيْر: بضم الحاء المهملة، وفتح الجيم، وسكون الياء، وبالراء.\nوهود: بضم الهاء، وسكون الواو.\n_________\n(١) انظر الحديث رقم (٢٨٥٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤٢) تهذيب الكمال (٢/٦٢٣)، تهذيب التهذيب (٥/٨) (١٣)، تقريب التهذيب (١/٣٧٧) (١٣)، خلاصة تهذيب الكمال (٢/٩)، الكاشف (٢/٤١)، تاريخ البخاري الكبير (٤/٣٦١)، الجرح والتعديل (٤/٢١٨٣)، ميزان الاعتدال (٢/٣٣٣)، لسان الميزان (٧/٢٥١)، الثقات (٨/٣٢٨) .","vol":"12","page":541},{"text":"<span data-type=\"title\" id=toc-3830>[١٣٤٣] طاووس</span>\nهو أبو عبد الرحمن، طاووس بن كَيْسان الخَوْلاني الهَمْداني، ويقال: الحِمْيَري، مولَى بَحِير بن رَيْسان الحِمْيَري اليَمَاني، من أبناء فارس. وكان ينزل الجند من محاليف اليمن أحد أعلام التابعين. وكان من خيار عباد الله الصالحين. قال ⦗٥٤٢⦘ ابن عُيَيْنَة: قلت لعبيد الله بن أبي يزيد: مَعَ مَنْ كنتَ تدخل على ابن عباس؟ قال: مع عطاء وأصحابه، قلت: وطاووس؟ قال: أيهات، كان ذلك يدخل مع الخواص. وقال عمرو بن دينار: ما رأيت أحدًا قطُّ مثلَ طاووس.\nسمع ابن عباس، وأبا هريرة.\nروى عنه ابنه عبد الله، ومجاهد، وعمرو بن دينار. مات بمكة سنة خمس، أو ست ومائة.\nبَحير: بفتح الباء الموحدة، وكسر الحاء المهملة، وبالراء.\nورَيْسَان: بفتح الراء، وسكون الياء تحتها نقطتان، وبالسين المهملة، والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤٣) تهذيب الكمال (٢/٦٢٣)، تهذيب التهذيب (٥/٨)، (١٤)، تقريب التهذيب (١/٣٧٧) (١٤)، خلاصة تهذيب الكمال (٢/١٥)، الكاشف (٢/٤١)، تاريخ البخاري الكبير (٤/٣٦٥)، الجرح والتعديل (٤/٢٢٠٣)، سير الأعلام (٥/٣٨) والحاشية، الحلية (٤/٤)، البداية والنهاية (٩/٢٣٥)، الوافي بالوفيات (١٦/٤١٢) والحاشية، الثقات (٤/٣٩١) ديوان الإسلام (ت١٣٤٨) .","vol":"12","page":541},{"text":"<span data-type=\"title\" id=toc-3831>[١٣٤٤] طَرِيف بن مُجَالِد</span>\nهو أبو تَمِيمَة، طَرِيف بن مُجالد الهُجَيْمي، ويقال: السِّلَّي، مولاهم البَصْري. وكان أصله من عرب اليمن فباعه عمّه، وهو تابعي.\nروى عن أبي موسى، وابن عمر، وأبي هريرة.\nروى عنه قتادة، وبكر بن عبد الله، وحَكِيم الأَثْرَم.\nمات سنة خمس وتسعين، وقيل: سبع وتسعين.\nتَمِيمة: بفتح التاء فوقها نقطتان، وكسر الميم الأولى.\nومُجَالد: بضم الميم، وبالجيم.\nوالسِّلَّي: بكسر السين المهملة، وكسر اللام المشددة.\nوالأثرم: بالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤٤) تهذيب الكمال (٢/٦٢٦)، تهذيب التهذيب (٥/١٢) (٢٠)، تقريب التهذيب (١/٣٧٨)، (٢٠)، خلاصة تهذيب الكمال (٢/١٠)، الكاشف (٢/٤٢)، تاريخ البخاري الكبير (٤/٣٥٥)، الجرح والتعديل (٤/٢١٦٤)، الوافي بالوفيات (١٦/٤٣٤) والحاشية، الثقات (٤/٣٩٥) .","vol":"12","page":542},{"text":"<span data-type=\"title\" id=toc-3832>[١٣٤٥] الطُّفَيْل بن أُبي [[بن]] كَعْب</span>\nهو أبو بَطْن، الطُّفَيْل بن أُبي [[بن]] كَعْب الأَنْصاري، تابعي، عزيز الحديث، حديثه في الحجازيين.\nروى عن أبيه، وعمر، وابن عمر.\nروى عنه ابن عقيل. ويقال: إِنه ولد على عهد رسول الله - ﷺ-.\nبَطْن: بفتح الباء الموحدة، وسكون الطاء المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤٥) تهذيب الكمال (٢/١٢٦)، تهذيب التهذيب (٥/١٤) (٢٤)، تقريب التهذيب (١/٣٧٨) (٢٤)، خلاصة تهذيب الكمال (٢/١٠)، الكاشف (٢/٤٢)، تاريخ البخاري الكبير (٤/٣٦٤)، الجرح والتعديل (٤/٢١٥١)، الثقات (٤/٣٩٧) .","vol":"12","page":542},{"text":"<span data-type=\"title\" id=toc-3833>[١٣٤٦] طَلْحَة بن خِرَاش</span>\nهو طَلْحَة بن خِراش (١) بن الصِّمَّة الأنصاري السَّلِمي، من بني سَلِمة المدني. يُعَدُّ في التابعين. ⦗٥٤٣⦘\nروى عن جابر بن عبد الله.\nروى عنه أبو هارون موسى. حديثه عند أهل المدينة.\nخِراش: بكسر الخاء المعجمة، وتخفيف الراء، وبالشين المعجمة.\nوالصِّمَّة: بكسر الصاد المهملة، وتشديد الميم.\nوسَلِمَة: بكسر اللام.\n_________\n(١) في خ: بن عبد الرحمن بن خراش.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤٦) تهذيب الكمال (٢/٧٢٧)، تهذيب التهذيب (٥/١٥) (٢٧)، تقريب التهذيب (١/٣٧٨) (٢٦)، خلاصة تهذيب الكمال (٢/١٠)، الكاشف (٢/٤٣)، تاريخ البخاري الكبير (٤/٣٤٧)، الجرح والتعديل (٤/٢٠٨٤)، ميزان الاعتدال (٢/٣٣٨)، لسان الميزان (٧/٢٥١)، الثقات (٤/٣٩٤) .","vol":"12","page":542},{"text":"<span data-type=\"title\" id=toc-3834>[١٣٤٧] طَلْحَة بن عبد الله</span>\nهو طَلْحَة بن عبد الله بن عَوْف الزُّهْري القُرَشي، ابن أخي عبد الرحمن بن عوف. من مشاهير التَّابعين، وعداده في أهل المدينة. كان موصوفًا بالجود.\nروى عن عمه عبد الرحمن بن عوف، وعن عثمان بن عفان، وأبي هريرة.\nروى عنه سعد بن إِبراهيم.\nمات سنة سبع وتسعين، ويقال: سنة تسع وتسعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤٧) تهذيب الكمال (٢/٦٢٨)، تهذيب التهذيب (٥/١٩) (٣٣)، تقريب التهذيب (١/٣٧٩) (٣٢)، خلاصة تهذيب الكمال (٢/١١)، الكاشف (٢/٤٤)، تاريخ البخاري الكبير (٤/٣٤٥)، الجرح والتعديل (٤/٢٠٧٨)، الإصابة (٢/٢٧)، الوافي بالوفيات (١٦/٤٨٢)، سير الأعلام (٤/١٧٤)، الثقات (٤/٣٩٢) .","vol":"12","page":543},{"text":"<span data-type=\"title\" id=toc-3835>[١٣٤٨] طَلْحَة بن عُبَيْد الله</span>\nهو أبو مُطَرِّف، طلحة بن عبيد الله بن كريز الخزاعي الكَعْبي. تابعي، من أهل المدينة.\nروى عن أم الدرداء، وأبي الدرداء، وابن عمر.\nروى عنه حميد الطويل، وحماد بن سلمة، وموسى المعلم.\nمُطَرِّف: بضم الميم، وفتح الطاء المهملة، وتشديد الراء، وكسرها.\nوكَرِيز: بفتح الكاف، وكسر الراء، وسكون الياء، وبالزاي.\nوقد جاء في بعض الكتب أن أبا مطرف كنية ابنه عبيد الله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤٨) تهذيب الكمال (٢/٦٣٠)، تهذيب التهذيب (٥/٢٢) (٣٦)، تقريب التهذيب (١/٣٧٩) (٣٥)، خلاصة تهذيب الكمال (٢/١٢)، الكاشف (٢/٤٤)، تاريخ البخاري الكبير (٤/٣٤٧)، الجرح والتعديل (٤/٢٠٨٣)، الوافي بالوفيات (١٦/٤٨) والحاشية، الثقات (٤/٣٩٣) .","vol":"12","page":543},{"text":"<span data-type=\"title\" id=toc-3836>[١٣٤٩] طَلْحَة بن عُمَر</span>\nهو طَلْحَة بن عُمَر بن عُبَيْد الله بن مَعْمَر التَّيْمي القُرَشي. له ذِكْر في نكاح المُحْرِم في كتاب الحج (١) . وكان جدُّهُ عُبَيْد الله أميرًا على البصرة.\nمَعْمَر: بفتح الميمين، وسكون العين المهملة.\n_________\n(١) انظر الحديث رقم (١٣٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٤٩) راجع الحديث رقم (١٣٣٣) .","vol":"12","page":543},{"text":"<span data-type=\"title\" id=toc-3837>[١٣٥٠] طَلْحَة بن مُصَرِّف</span>\nهو أبو محمد، ويقال: أبو عبد الله، طلحة بن مُصَرِّف بن كعب بن عمرو، ويقال: ابن عمرو بن كعب اليامي الهَمْداني الكوفي. أحد الأعلام، والأثبات من التَّابعين.\nروى عن عبد الله بن أَوْفى، وأَنس بن مالك. ⦗٥٤٤⦘\nروى عنه ابنه محمد، وأبو إِسحاق السَّبيعي، وشُعْبَة، وهو ممن فاق (١) الثوري من أئمة الكوفة.\nمات سنة اثنتي عشرة ومائة.\nومُصَرِّف: بضم الميم، وفتح الصاد المهملة، وكسر الراء المشددة، وبالفاء.\nواليامي: بالياء تحتها نقطتان.\nوالسَّبِيعي: بفتح السين المهملة، وكسر الباء الموحدة، والعين المهملة.\n_________\n(١) في م: فات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥٠) الجرح والتعديل (٤/ص٤٧٣)، الثقات (٤/٣٩٣) .","vol":"12","page":543},{"text":"[] طَلْحَة بن نافع\nهو أبو سُفْيان،<span data-type=\"title\" id=toc-3838> طَلْحة بن نافع القُرَشي</span>، مولاهم، الواسطي، وقيل: من أهل المدينة، تابعي مشهور، قال: جاورت جابرًا ستة أشهر بمكة، وقال سفيان بن عيينة (١): حديث أبي سفيان عن جابر إِنما هو صحيفة.\nروى عن ابن الزبير، وأنس، وعُبَيْد بن عُمَيْر، والحسن.\nروى عنه أبو العلاء، والأعمش.\n_________\n(١) في \" تهذيب الكمال \": وقال وكيع عن شعبة.","vol":"12","page":544},{"text":"<span data-type=\"title\" id=toc-3839>[١٣٥١] طَلْق بن حَبِيب</span>\nهو طَلْق بن حَبيب العَنَزي من بني عَنَزَة، ويقال: الغَنَوِي، من بني غَنِيّ بن أَعْصُر البصري. كان من العُبّاد الموصوفين بكثرة العبادة، يُعَدُّ في التَّابعين.\nروى عن عبد الله بن الزبير، وجابر، وابن عباس.\nروى عنه مصعب بن شيبة، وعمرو بن دينار، وأيوب. ويقال: إنه كان يرى الإِرجاء.\nالعَنَزِي: بفتح العين المهملة، وفتح النون، والزاي.\nوالغَنَوي: بفتح الغين المعجمة، وفتح النون، وبالواو.\nوأَعْصُر: بسكون العين المهملة، وضم الصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥١) تهذيب التهذيب (٥/١٣) (٤٩)، تقريب التهذيب (١/٣٨٠) (٤٧)، الجرح والتعديل (٤/ص٤٩٠)، ميزان الاعتدال (٢/٣٤٥)، الثقات (٤/٣٩٦) .","vol":"12","page":544},{"text":"[١٣٥٢] طُعَيْمَة\nهو طُعَيْمَة بن عَدِي بن نَوْفَل بن عبد مناف القُرَشِي. جاهلي، قتله حمزة بن عبد المطلب يوم بدر كافرًا، وبثأره قُتِل حمزةُ يوم أحد. وذلك أن جُبَيْر بن مطعم بن عدي، وهو ابن أخي طُعَيْمَة، قال لعبده وحشي: إن قتلت حمزة بعمي فأنت حر، فقتله وحشي. ⦗٥٤٥⦘\nطُعَيْمَة: بضم الطاء، وفتح العين المهملة.\nوحيث لم يرد لطعيمة نظير من جنسه، أثبتناه في هذا الفرع آخرًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥٢) الاستيعاب (١٨٧٥)، وفيه طليحة بنت عبد الله والإصابة (٤/٣٥٥) طليحة بنت عبد الله.","vol":"12","page":544},{"text":"[١٣٥٣] طُلَيْحَة\nهي طُلَيْحَة الأَسَدِيَّة. كانت تحت رُشَيْد الثَّقَفِيّ. لها ذِكْر في كتاب العِدَّة (١) في حديث ابن المسيّب، وسليمان بن يسار.\nطُلَيْحَة: تصغير طلحة.\nورُشَيْد: بضم الراء، وفتح الشين المعجمة (٢) .\n_________\n(١) انظر الحديث رقم (٥٩٩٢) .\n(٢) ترجمة طليحة الأسدية من خ، وهي ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥٣) لم أعثر على ترجمته.","vol":"12","page":544},{"text":"<span data-type=\"title\" id=toc-3842>الفصل الثاني: في الكنى والأبناء</span>\n<span data-type=\"title\" id=toc-3843>[١٣٥٤] أبو طالب</span>\nهو أبو طالب عمّ النبيّ - ﷺ-، ووالد عليّ كرَّم الله وجهه. اسمه عبد مناف بن عبد المطلب بن هاشم بن عبد مناف القرشي الهاشمي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥٤) لم أعثر على ترجمته.","vol":"12","page":545},{"text":"<span data-type=\"title\" id=toc-3844>[١٣٥٥] أبو طالوت</span>\nهو أبو طالوت: عبد السلام بن شَدّاد البصري، تابعي معروف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥٥) تهذيب الكمال (٢/٨٣٠)، تهذيب التهذيب (٦/٣١٩) (٦١٤)، تقريب التهذيب (١/٥٠٦) (١١٨٨)، خلاصة تهذيب الكمال (٢/١٦٢)، الكاشف (٢/١٩٤)، تاريخ البخاري الكبير (٦/٦٤)، الجرح والتعديل (٦/٢٣٨)، الثقات (٥/١٣١) .","vol":"12","page":545},{"text":"<span data-type=\"title\" id=toc-3845>[١٣٥٦] أبو الطُّفَيْل</span>\nهو أبو الطُّفَيْل: عامر بن واثلة اللَّيْثي صحابي.\nوَاثِلَة: بالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥٦) تهذيب الكمال (٢/٦٤٧)، تهذيب التهذيب (٥/٨٢) (١٣٥)، تقريب التهذيب (١/٣٨٩) (٦٩)، خلاصة تهذيب الكمال (٢/٢٥)، الكاشف (٢/٥٨)، تاريخ البخاري الكبير (٦/٤٤٦)، تاريخ البخاري الصغير (١/٢٥٠)، (٢٥١)، (٢٥٢)، الجرح والتعديل (٦/٣٢٨)، مقدمة الفتح (٤١٢)، البداية والنهاية (٩/١٩٠)، الوافي بالوفيات (١٦/٥٨٤)، الحاشية طبقات ابن سعد (٥/٤٥٧)، أسد الغابة (٣/١٤٥)، تجريد أسماء الصحابة (١/٢٨٩)، الإصابة (٣/٦٠٥)، الاستيعاب (٢/٧٩٨)، سير الأعلام (٣/٤٦٧)، الثقات (٣/٢٩١) .","vol":"12","page":545},{"text":"<span data-type=\"title\" id=toc-3846>[١٣٥٧] أبو طلحة</span>\nهو أبو طلحة: زيد بن سهل الأنصاري، غلبت عليه كنيته، وبها يعرف. صحابي مشهور.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥٧) تهذيب التهذيب (٣/٤١٤)، تقريب التهذيب (١/٢٧٥)، الجرح والتعديل (٣/٥٦٤)، أسد الغابة (٢/٢٨٩)، تجريد أسماء الصحابة (١/١٩٩)، الإصابة (٦٠٧)، طبقات ابن سعد (٣/٥٠٤)، (٥/٧٤)، الوافي بالوفيات (١٥/٣١)، الثقات (٣/١٣٧) .","vol":"12","page":545},{"text":"<span data-type=\"title\" id=toc-3847>[١٣٥٨] أبو طلحة</span>\nهو أبو طلحة الخولاني، تابعي، سمع أبا موسى الأشعري.\nروى عنه أبو سِنان عيسى بن سليمان القَسْمَلي. حديثه في كتاب الصبر (١) .\nسِنان: بكسر السين المهملة، وتخفيف النون الأولى.\nوالقَسْمَلي: بالقاف، والسين المهملة.\n_________\n(١) انظر الحديث رقم (٤٦٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥٨) أورده ابن أبي حاتم في الكُنى (٩/٣٩٦)، الإصابة (٤/١١٤) .","vol":"12","page":545},{"text":"<span data-type=\"title\" id=toc-3848>[١٣٥٩] أبو طَيْبَة</span>\nهو أبو طَيْبَة نافع الحجّام، مولى مُحَيِّصة بن مسعود الأنصاري. صحابي، معروف. ⦗٥٤٦⦘\nطَيْبَة: بفتح الطاء، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nومُحَيِّصَة: بضم الميم، وفتح الحاء المهملة، وتشديد الياء تحتها نقطتان، وكسرها، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٥٩) طبقات خليفة (١٠٦)، والجرح والتعديل (٣٩٨)، والكُنى للدولابي، (١/٤٠)، والاستيعاب (١٧٠٠)، وتهذيب الأسماء واللغات (١/٢٤٦)، والإصابة (٤/١١٤-١١٥) .","vol":"12","page":545},{"text":"<span data-type=\"title\" id=toc-3849>[١٣٦٠] ابن طاب</span>\nهو ... (١) ابن طاب الذي ينسب إِليه نوع من رُطَب المدينة، فيقال: رطب ابن طاب. وعَذْق بن طاب وتمْر ابن طاب، وهو بالباء الموحدة.\n_________\n(١) فراغ بقدر كلمة في خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦٠) لم أعثر على ترجمته.","vol":"12","page":546},{"text":"<span data-type=\"title\" id=toc-3850>[١٣٦١] ابن طاووس</span>\nهو عبد الله بن طاووس اليماني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦١) تهذيب الكمال (٢/٦٩٦)، تهذيب التهذيب (٥/٢٦٧)، (٤٥٨)، تقريب التهذيب (١/٤٢٤) (٣٩١)، خلاصة تهذيب الكمال (٢/٦٨)، الكاشف (٢/٩٨)، تاريخ البخاري الكبير (٥/١٢٣)، تاريخ البخاري الصغير (١/٨٧)، (٢/٢٩)، الوافي بالوفيات (١٧/٢٢٤) الحاشية، طبقات ابن سعد (٣١٤)، (٥٣٩)، سير الأعلام (٦/١٠٣) والحاشية، الثقات (٧/٤) .","vol":"12","page":546},{"text":"<span data-type=\"title\" id=toc-3851>الفصل الثالث: في النسب</span>\n<span data-type=\"title\" id=toc-3852>[١٣٦٢] الطَّائي</span>\nالطَّائي: منسوب إِلى طَيء، واسمه جُلْهُمة بن أُدَد بن زيد بن يَشجب بن عَرِيب بن زيد بن كَهْلان بن سَبَأ، وإنَّما سُمِّي طَيِّئًَا لأنه أولُ من طَوَى المناهل، وقيل: إنه أولُ من طَوى بئرًا له بالشجر، فمرَّ به رجل فقال له: ما تصنع؟ فقال: طيء كما ترى. وهذا النسب مما جاء على غير قياس لأن قياسه طَيْئي بوزن طَيْعِي، فقالوا فيه: طائي بوزن طاعي.\nوجُلْهُمَة: بضم الجيم، وسكون اللام، وضم الهاء.\nوأُدَد: بضم الهمزة، وفتح الدال الأولى المهملة.\nويَشْجُب: بفتح الياء تحتها نقطتان، وسكون الشين المعجمة، وضم الجيم، وبالباء الموحدة.\nعَرِيب: بفتح العين المهملة، وكسر الراء، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦٢) الأنساب (٣٦٤ب-٣٦٥ب)، وعجالة المبتدي (٨٤)، واللباب (٢/٢٧١) .","vol":"12","page":546},{"text":"<span data-type=\"title\" id=toc-3853>[١٣٦٣] الطَاحِي</span>\nالطَّاحِي (١): بالحاء المهملة، منسوب إِلى طَاحِيَة بن سُوْد بن الحَجْر بن عمران بن عوف بن عامر ماء السماء، بطن من الأزد.\nطاحية: بكسر الحاء المهملة، وتخفيف الياء تحتها نقطتان.\nوسُوْد: بضم السين المهملة، وسكون الواو، وبالدال المهملة.\nالحَجْر: بفتح الحاء المهملة، وسكون الجيم.\n_________\n(١) انظر \" الأنساب \" ٤ / ٢٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦٣) الأنساب (٣٦٢ب-٣٦٣أ)، وعجالة المبتدي (٨٤)، واللباب (٢/٢٦٧-٢٦٨) .","vol":"12","page":546},{"text":"[]<span data-type=\"title\" id=toc-3854> الطَّالقاني</span>\nالطَّالقاني: بالقاف، والنون.\nمنسوب إِلى الطّالقان، وهي كورة أو مدينة من بلاد العجم (١) .\n_________\n(١) انظر \" معجم البلدان \" رقم ٣ / ٦.","vol":"12","page":547},{"text":"[]<span data-type=\"title\" id=toc-3855> الطَّايفي</span>\nبالياء المكسورة تحتها نقطتان، والفاء.\nمنسوب إِلى الطائف، بلد ثقيف من أرض الحجاز. وإِنَّما سُمِّيت الطائف للحائط الذي بُني حولها في الجاهلية حصونها (١) به.\n_________\n(١) في خ: وحصنوها.","vol":"12","page":547},{"text":"[]<span data-type=\"title\" id=toc-3856> الطَّبَري</span>\nالطَّبَري: بفتح الطاء، وفتح الباء الموحدة، وبالراء.\nمنسوب إِلى طَبَرِسْتان، وهو الصقع المعروف ببلاد العجم (١) . نُسب إِليه على غير قياس، وإِلى طبرية المدينة المعروفة بالأردن من أرض الشام على القياس.\n_________\n(١) انظر \" معجم البلدان \" ٣ / ١٣.","vol":"12","page":547},{"text":"<span data-type=\"title\" id=toc-3857>[١٣٦٤] الطَّبَرَاني</span>\nالطَّبَراني، بفتح الطاء، وفتح الباء الموحدة، وبالنون بعد الألف.\nمنسوب إِلى طَبَرِيَّة هذه المدينة المذكورة، على غير قياس، قالوا: للفرق بين من ينسب إِليها، وبين من ينسب إِلى طبرستان، وليس بالمُطَّرِد، فإنهم ينسبون إِلى طبرية طَبَرِيّ، وممن ينسب هذه النسبة سليمان بن أحمد بن أيوب الطبراني الإِمام المشهور، فإنه من أهل طَبَرِيَّة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦٤) الأنساب (٣٦٦أ-ب) واللباب (٢/٢٧٣) .","vol":"12","page":547},{"text":"<span data-type=\"title\" id=toc-3858>[١٣٦٥] الطَّحَاوي</span>\nالطَّحَاوي: بفتح الطاء، وتخفيف الحاء المهملة.\nهو الإِمام أبو جعفر، أحمد بن محمد بن سلامة الأَزْدي الطَّحَاوي، ونسب إِلى الطحاء، وهي قرية من قرى مصر معروفة (١) .\n_________\n(١) انظر \" معجم البلدان \" ٣ / ٢٢، قال ياقوت: شمالي الصعيد غربي النيل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦٥) في الأنساب (٣٨٦أ-ب)، واللباب (٢/٢٧٥-٢٧٦) .","vol":"12","page":547},{"text":"<span data-type=\"title\" id=toc-3859>[١٣٦٦] الطَّرِيقي</span>\nالطَّريقي، بفتح الطاء، وكسر الراء، وبالقاف.\nمنسوب إِلى ... (١) فممن ينسب علي بن المنذر العابد (٢) .\n_________\n(١) بياض في م، خ مقداره كلمتين.\n(٢) انظر \" الأنساب \" ٤ / ٦٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦٦) تهذيب الكمال (٢/٩٩٢)، تقريب التهذيب (٧/٣٨٦) (٦٢٦)، تقريب التهذيب (٢/٤٤)، خلاصة تهذيب الكمال (٢/٢٥٧)، الكاشف (٢/٢٩٦)، الجرح والتعديل (٦/١١٢٨)، ميزان الاعتدال (٣/١٥٧)، لسان الميزان (٧/٣١٣)، (٦/٦٤٤)، الثقات (٨/٤٧٤)، مجمع (٧/٣٤٩)، (٩/٣٨)، تاريخ أسماء الثقات (٧٧٢) المعين (١١١٣)، الوافي بالوفيات (٢٢/٢٣٣)، تذكرة الحفاظ (٥٥٦) .","vol":"12","page":547},{"text":"<span data-type=\"title\" id=toc-3860>[١٣٦٧] الطَّلْحي</span>\nالطَّلْحي، منسوب إِلى طَلْحَة بن عبيد الله الصحابي، وممن ينسب إِليه عثمان بن عبد الله بن مَوْهَب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦٧) في الأنساب (٣٧١أ-ب)، واللباب (٢/٢٨٣) .","vol":"12","page":547},{"text":"[]<span data-type=\"title\" id=toc-3861> الطَّنَافِسي</span>\nالطَّنافِسي، بفتح الطاء، وتخفيف النون، وبالفاء، والسين المهملة.\nمنسوب إِلى الطَّنافس وهي جمع طنفسة، وهي بساط له خمل، وهذا مما جاء النسب إِليه على غير قياس، لأنه جمع.","vol":"12","page":548},{"text":"<span data-type=\"title\" id=toc-3862>[١٣٦٨] الطُّهَوي</span>\nالطُّهوي، بضم الطاء، وفتح الهاء.\nمنسوب إِلى طهية، وهي أم ولد مالك بن حنظلة بن مالك بن زيد مناة بن تميم، وهم أبو سُود، وعَوْف وحبيش (١) .\nوطهية هي بنت عبد شمس بن سعد بن زيد مناة بن تميم، غلبت عليهم فَنُسِبوا إِليها. قال الجوهري: النسب إِليها طَهْوي، ساكنة الهاء، وبعضهم يقول: طَهَوي، فيفتح على القياس.\nسُود: جمع أَسْود.\nوحبيش (١): بفتح الحاء المهملة، وفتح الباء الموحدة، وبالياء تحتها نقطتان، وبالشين المعجمة (٢) .\n_________\n(١) في م: حنش.\n(٢) في م: حنش: بفتح الحاء المهملة، وفتح النون وبالشين المعجمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦٨) عجالة المبتدي (٨٥)، واللباب (٢/٢٩٢) .","vol":"12","page":548},{"text":"<span data-type=\"title\" id=toc-3863>[١٣٦٩] الطَّيالسي</span>\nالطَّيَالِسي: بفتح الطاء، وتخفيف الياء تحتها نقطتان، وكسر اللام، وبالسين المهملة.\nمنسوب إِلى الطَّيَالِسة إِما إِلى بيعها، أو عملها.\nوممن ينسب إِليها أبو داود سليمان بن داود الطَّيَالسي صاحب المسند.\nوأبو الوليد هشام بن عبد الملك الطَّيَالسي شيخ أبي داود السِّجِسْتاني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٦٩) تهذيب الكمال (١/٥٣٤)، تهذيب التهذيب (٤/١٨٢)، تقريب التهذيب (١/٣٢٣)، خلاصة تهذيب الكمال (٣/١١٥)، الكاشف (٣/٢٢٣)، تاريخ البخاري الكبير (٨/١٩٥)، تهذيب الكمال (١/٥٣٤)، تهذيب التهذيب (٤/١٨٢)،تقريب التهذيب (١/٣٢٣)،خلاصة تهذيب الكمال (١/٤١٠) الكاشف (١/١٩٢)، تاريخ البخاري الكبير (٤/١٠)، تاريخ البخاري الصغير (٢/٢٩٩)، الجرح والتعديل (٤/٦٩١)، ميزان الاعتدال (٢/٢٠٣) .","vol":"12","page":548},{"text":"<span data-type=\"title\" id=toc-3864>حرف الظاء</span>\nولقلة الأسماء التي وردت فيه لم نفصله\n<span data-type=\"title\" id=toc-3865>[١٣٧٠] ظَالِم بن عمرو</span>\nهو أبو الأَسْود، ظالِم بن عَمرو بن سُفْيان، وقيل: ظالم بن عَمرو بن جَنْدَل بن سُفيان، وقيل: ظالم بن سَارِق بن ظالم، وقيل: عَمرو بن ظالم الدّيلي.\nمن سادات التَّابعين، وأعيانهم.\nسمع عُمر، وعليًّا.\nروى عنه ابنه أبو حرب، وعبد الله بن بُرَيْدة. شهد مع عليّ بن أبي طالب صفِّين، وولي البصرة لابن عباس، وهو أول من تكلَّم في النحو بعد علي. مات بالبصرة في طاعون الجارف سنة سبع وستين، وكان قد أسنَّ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧٠) تهذيب الكمال (٢/٦٣٣)، تهذيب التهذيب (٥/٣٧)، (١٢/١٠) تقريب التهذيب (١/٣٨٢)، (٢/٣٩١)، معجم الثقات (٢٨٩)، تاريخ الثقات (٢٣٨)، الجرح والتعديل (٤/٢٢١٤)، سير أعلام النبلاء (٤/٨١)، الوافي بالوفيات (١٦/٥٣٣)، الثقات (٤/٤٠٠)، ديوان الإسلام (ت٦٧) .","vol":"12","page":549},{"text":"<span data-type=\"title\" id=toc-3866>[١٣٧١] ظُهَير بن رافِع</span>\nهو ظُهَيْر بن رافع بن عَدِيّ بن زيد بن جشم بن حارثة بن الحارث بن الخَزْرج بن عمرو بن مالك بن الأَوْس الحارثي الأنصاري الأَوْسي المَدَني. شهد العقبة الثانية، وبدرًا، وما بعدها، وهو عم رافع بن خَدِيج، ووالد أُسَيْد بن ظُهَيْر.\nروى عنه رافع بن خَدِيج.\nظُهَيْر: بضم الظاء، وفتح الهاء، وسكون الياء تحتها نقطتان.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\nوخَدِيج: بفتح الخاء المعجمة، وكسر الدال المهملة، وبالجيم.\nوأُسَيْد: بضم الهمزة، وفتح السين المهملة، وسكون الياء تحتها نقطتان، والدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧١) تهذيب الكمال (٢/٦٣٣)، تهذيب التهذيب (٥/٣٧) (٦٤)، تقريب التهذيب (١/٣٨٢) (٣)، خلاصة تهذيب الكمال (٢/١٦)، الكاشف (٢/٤٨)، تاريخ البخاري الكبير (٤/٣٦٨)، الجرح والتعديل (٤/ص٥٠٢)، أسد الغابة (٣/١٠٤) (١٠٥)، تجريد أسماء الصحابة (١/٢٨٠)، الوافي بالوفيات (١٦/٤٧)، الثقات (٣/٢٠٦)، أسماء الصحابة الرواة (ت٥١٧) .","vol":"12","page":549},{"text":"[]<span data-type=\"title\" id=toc-3867> أبو ظَبِيَان</span>\nهو أبو ظِبْيَان، حُصَيْن بن جُندب المَذْحِجي. تابعي مشهور تقدَّم في حرف الحاء.\nظِبيان: بكسر الظاء، وفتحها.\nوحُصَيْن: بضم الحاء المهملة، وفتح الصاد المهملة.","vol":"12","page":550},{"text":"[]<span data-type=\"title\" id=toc-3868> أبو ظَبْيَة</span>\nهو أبو ظَبْيَة، بفتح الظاء، وسكون الباء الموحدة، وبعدها ياء تحتها نقطتان، تابعي.\nروى عن عمرو بن العاص.\nروى عنه شُرَيْح بن عبيد.\nشُرَيْح: بضم الشين المعجمة، وفتح الراء، والحاء المهملة.","vol":"12","page":550},{"text":"<span data-type=\"title\" id=toc-3869>[١٣٧٢] الظَّفَرِي</span>\nالظَّفَرِي (١): بفتح الظاء، وفتح الفاء، وبالراء.\nمنسوب إِلى ظَفَر، واسمه كَعْب بن الخَزْرَج بن عمرو، وهو النَّبِيتِ بن مالك بن أَوْس بن حارثة بن ثعلبة بن عمرو بن عامر، بطن من الأنصار، وإِلى ظَفَر بن بَهْز بن امرئ القيس بن بُهْثَة بن سليم بن منصور بن عكرمة بن خَصَفَة بن قيس عيلان، وهم نفر يسير.\nالنَّبِيت: بفتح النون، وكسر الباء الموحدة، وسكون الياء، وبالتاء فوقها نقطتان.\nوبَهْز: بفتح الباء الموحدة، وسكون الهاء، وبالزاي.\nوبُهْثَة: بضم الباء الموحدة، وسكون الهاء، وبالثاء المثلثة.\nوسُلَيْم: بضم السين، وفتح اللام.\nوخَصَفَة: بفتح الخاء المعجمة، وفتح الصاد المهملة، وبالفاء.\n_________\n(١) انظر \" الأنساب \" ٤ / ١٠١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧٢) لم أعثر على ترجمته.","vol":"12","page":550},{"text":"<span data-type=\"title\" id=toc-3870>حرف العين</span>\nويشتمل على أربعة فصول\n<span data-type=\"title\" id=toc-3871>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-3872>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-3873>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-3874>[١٣٧٣] عابِسُ بن رَبيعة</span>\nهو عَابِسُ بن ربيعة بن عامر الغُطَيْفي. شهد فتح مصر. قال ابن مندة: ذكرهُ ابن أبي داود في الصَّحابة.\nروى عنه ابنه عبد الرحمن. وقال ابن يونس: ذكروه في كتبهم، ولم أجد لهم رواية عنه.\nعابِس: بكسر الباء الموحدة، والسين المهملة.\nوالغُطَيْفي: بضم الغين المعجمة، وفتح الطاء المهملة، وسكون الياء، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧٣) تهذيب التهذيب (٥/٣٨)، تقريب التهذيب (١/٣٨٣) (٢) .","vol":"12","page":555},{"text":"<span data-type=\"title\" id=toc-3875>[١٣٧٤] العاص بن هشام</span>\nهو أبو خالد، العاص بن هشام المَخْزومي. له ذِكْر في كتاب الفرائض (١) في حديث أبي بكر بن عبد الرحمن.\n_________\n(١) انظر الحديث رقم (٧٤٢٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧٤) تعجيل المنفعة (٤٩٨)، أسد الغابة (٣/١١١)، والإصابة (٢/١٢٤-١٢٥) .","vol":"12","page":555},{"text":"<span data-type=\"title\" id=toc-3876>[١٣٧٥] العاص</span>\nهكذا جاء في كتاب أبي داود أن النَّبيّ - ﷺ- غيَّر اسم العاص، ولم يذكر له نسبًا ولا ذكر الاسم الذي غيَّره به (١) . وهو مُطيع بن الأسود بن حارثة ⦗٥٥٦⦘ العَدَويّ القُرَشي، والد عبد الله بن مطيع العاص، فجعله النبيّ - ﷺ- مطيعًا (٢) .\n_________\n(١) انظر الحديث رقم (١٦٥) ١ / ٣٧٥.\n(٢) قال الحافظ: قال ابن سعد: أسلم يوم الفتح، وله رواية عن النبي ﷺ، وحديثه في \" صحيح مسلم \". مات في خلافة عثمان. أهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧٥) أسد الغابة (٣/١١٠)، العاص بن عامر.","vol":"12","page":555},{"text":"<span data-type=\"title\" id=toc-3877>[١٣٧٦] عاصم بن ثابت</span>\nهو أبو سُلَيْمان، عاصم بن ثابت بن الأَقْلَح، وقيل: ابن أبي الأَقْلَح، واسم أبي الأَقْلَح: قيس بن عِصْمَة بن النُّعمان بن مالك بن أمية بن ضُبَيْعَة، بن زَيْد بن مالك بن عَوْف بن عمرو بن عَوْف بن مالك بن الأَوْس الأَنْصاري. شهد بدرًا، وهو الذي حَمَتْه الدَّبْر - وهي النحل - من المشركين أن يحتَزُّوا رأسه في غزوة الرَّجيع (١)، حين قتله بنو لِحْيان، فسمي حَمِيَّ الدَّبْر، وهو جد عاصِم بن عمر بن الخطاب لأمه.\nالأَقلح: بفتح الهمزة، وسكون القاف، وبالحاء المهملة.\nوضُبَيْعَة: بضم الضاد المعجمة، وفتح الباء الموحدة، وسكون الياء.\n_________\n(١) انظر الحديث رقم (١٥٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧٦) تاريخ خليفة (٦٧، ٧٤، ٧٥)، الاستيعاب (٧٧٩)، أسد الغابة (٣/١١١-١١٢)، والإصابة (٢/ ٢٤٥) .","vol":"12","page":556},{"text":"<span data-type=\"title\" id=toc-3878>[١٣٧٧] عَاصِمُ بن سُفْيان</span>\nهو عاصِمُ بن سُفْيان الثَّقَفي.\nروى عنه ابنه قَيْس، ولا يصحُّ حديثه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧٧) تهذيب الكمال (٦٣٤٢)، تهذيب التهذيب (٥/٤١) (٧٢)، تقريب التهذيب (١/٣٨٣) (٨)، خلاصة تهذيب الكمال (٢/١٧)، الكاشف (٢/٤٩)، تاريخ البخاري الكبير (٦/٤٧٩)، الجرح والتعديل (٦/٣٤٤)، أسد الغابة (٣/١١٣)، تجريد أسماء الصحابة (١/٢٨٢)، الإصابة (٣/٥٧١)، الاستيعاب (٢/٧٨١)، الثقات (٥/٢٣٦) .","vol":"12","page":556},{"text":"<span data-type=\"title\" id=toc-3879>[١٣٧٨] عاصم بن عدي</span>\nهو أبو عبد الله، ويقال: أبو عُمَر، ويقال: أبو عَمْرو، عاصم بن عديّ بن الجَدّ بن عَجْلان بن حارِثَة بن ضُبَيْعة العَجْلاني ثم البَلَوي القُضَاعي، حليف بني عُبَيْد بن زَيْد، من بني عَمْرو بن عوف من الأَنصار. شهد بدرًا والمشاهد بعدها، وقيل: لم يشهدْ بدرًا، وإنَّما خرج مع النبي - ﷺ- إِليها، [[ثم]] ردَّه إِلى أهل مسجد الضِّرار لشيء بلَغَه عنهم، وضرب له بسهمه وأجره، فكان كمن شهدها، وهو والد أبي البَدّاح بن عاصم.\nمات سنة خمس وأربعين، قاله ابن عبد البر. وقيل: استشهد يوم اليمامة، وقد بلغ قريبًا من مائة وعشرين سنة، وقيل: مائة وخمس عشرة سنة.\nروى عنه ابنه أبو البَدَّاح وسهل بن سعد. وهذا عاصم بن عدي قد اختلف عليه في حديثه، وهو مذكور في رمي الجمار من كتاب الحج (١)، فرواه مالك في ⦗٥٥٧⦘ «الموطأ»، وأبو داود، والترمذي، والنسائي.\nفأما مالك فإنه أخرجه في رواية يحيى بن يحيى، عن أبي البَدَّاح بن عاصم بن عدي عن أبيه، وفي رواية ابن وَضَّاح عن أبي البَدَّاح بن عاصم بن عدي عن أبيه.\nوأما أبو داود: فإنه أخرجه عن أبي البَدَّاح بن عاصم عن أبيه.\nوأما الترمذي فأخرجه عن أبي البَدَّاح بن عدي عن أبيه وقال: قد روى مالك بن أنس عن أبي البَدَّاح بن عاصم بن عدي عن أبيه. قال الترمذي: رواية مالك أصح. وأخرجه الترمذي أيضًا، وأبو داود مرة أخرى عن أبي البَدَّاح بن عدي عن أبيه ومرة عن أبي البداح بن عاصم بن عدي عن أبيه وأما النسائي فإنّه أخرجه مرة عن أبي البَدَّاح بن عدي عن أبيه، ومرة عن أبي البَدَّاح بن عاصم بن عدي عن أبيه. والصحيح أنه أبو البَدَّاح بن عاصم بن عدي.\nوأبو البَدَّاح: بفتح الباء، وتشديد الدال المهملة، وبالحاء المهملة، لقب غلب عليه، ويكنى أبا عمرو، وبلغ من السن أربعًا وثمانين سنة. ومات سنة سبع عشرة ومائة.\n_________\n(١) انظر الحديث رقم (٦٠٨٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧٨) تهذيب الكمال (٢/٦٣٦)، تهذيب التهذيب (٥/٤٩) (٨٠)، تقريب التهذيب (١/٣٨٤) (١٦)، الكاشف (٢/٥١)، تاريخ البخاري الكبير (٦/٤٧٧)، الجرح والتعديل (٦/٣٤٥)، أسد الغابة (٣/١١٤)، تجريد أسماء الصحابة (١/٢٨٢)، الإصابة (٥/١٧١)، الاستيعاب (٢/٧٨١)، الوافي بالوفيات (١٦/٥٦٩)، الثقات (٣/ ٢٨٦)، أسماء الصحابة الرواة (ت٢٥٢) .","vol":"12","page":556},{"text":"<span data-type=\"title\" id=toc-3880>[١٣٧٩] عاصم بن عُمَر بن الخَطَّاب</span>\nهو أبو عَمْرو، عاصم بن عُمر بن الخَطَّاب العَدَويّ القُرَشي أمه جميلة بنت ثابت (١) أخت عاصم بن ثابت، وقيل: هي بنت عاصم، والأول أكثر. ولد قبل وفاة رسول الله - ﷺ- بسنتين وكان وسيمًا جسيمًا خيّرًا فاضلًا شاعرًا. مات سنة سبعين قبل موت أخيه عبد الله بنحو أربع سنين، وهذا عاصم جد عمر بن عبد العزيز لأُمِّه.\nروى عنه أبو أمامة بن سَهْل بن حُنَيْف وعُرْوَة بن الزُّبير.\n_________\n(١) كان اسمها عاصية، فسماها رسول الله ﷺ جميلة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٧٩) تهذيب التهذيب (٥/٥٢) (٨٣)، تقريب التهذيب (١/٣٨٥) (١٩)، تاريخ البخاري الكبير (٦/٤٧٧) (٩/٨٩)، الجرح والتعديل (٦/١٩١٢)، الوافي بالوفيات (١٦/٥٧٠) والحاشية، سير الأعلام (٤/٩٧)، طبقات ابن سعد (٤/٣٧٢) (٥/٥٠) و(٨٤)، الثقات (٥/٢٣٣) .","vol":"12","page":557},{"text":"<span data-type=\"title\" id=toc-3881>[١٣٨٠] عامِر بن الأَكْوَع</span>\nهو عامِر بن سِنان الأَكْوع بن عبد الله بن قُشَيْر بن خُزَيْمة بن مالك بن سَلامان بن أسْلم بن أَفْصَا الأَسْلَمي. وهو عم سَلَمَة بن الأَكْوع. استشهد يوم خَيْبَر.\nروى عنه سَلَمَة بن أخيه.\nوالأَكْوَع: بفتح الهمزة، وسكون الكاف، وفتح الواو، وبالعين المهملة. ⦗٥٥٨⦘\nوقُشَيْر: بضم القاف وفتح الشين المعجمة.\nوأَفْصا: بفتح الهمزة، وسكون الفاء، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨٠) تاريخ خليفة (٨٣)، والاستيعاب (٧٨٥)، أسد الغابة (٣/١١٧)، (١٢٤-٦)، والإصابة (٢/٢٥٠) (عامر بن سنان) .","vol":"12","page":557},{"text":"<span data-type=\"title\" id=toc-3882>[١٣٨١] عامِر بن أُمَيَّة</span>\nهو عامِر بن أُمَيَّة بن زَيْد بن الحَسْحَاس بن مالك بن عَديّ بن عامِر بن غَنْم بن عَدِيّ بن النَّجار الأَنْصاري. والد هشام بن عامر. شهد بدرًا، واستشهد يوم أُحُد. له ذِكْر في حديث عائشة في صلاة الليل (١) . قال ابن عبد البر: لا أحفظ له رواية.\nالحَسْحَاس: بفتح الحاءين المهملتين والسِّيْنَيْن المُهْمَلَتَيْن.\n_________\n(١) انظر الحديث رقم (٤١٩٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨١) الاستيعاب (٧٨٨)، أسد الغابة (٣/١١٧)، والإصابة (٢/٢٤٨) .","vol":"12","page":558},{"text":"<span data-type=\"title\" id=toc-3883>[١٣٨٢] عامر بن حُذَيْفَة</span>\nهو أبو جهم (١) عامر بن حُذَيْفَة بن غانِم بن عامر بن عبد الله بن عَبِيد بن عَوِيج بن عَدِيّ العَدَويّ القُرَشيّ، ويقال: إِن اسمه عُبَيْد. وهو مشهور بكنيته. وهو الذي طلب النبي - ﷺ- أَنْبَجانِيَّتَه (٢) في الصلاة.\nعبيد وعويج: بفتح العينين، وكسر الباء الموحدة، وكسر الواو.\nوعُبَيد الثاني: بضم العين، وفتح الباء الموحدة.\n_________\n(١) في خ: أبو جعفر.\n[[(٢) انظر الحديث رقم (٣٦٥٠)]]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨٢) التاريخ الكبير (٤/٤٤٥)، الجرح والتعديل (٦/٣٢٠)، الاستيعاب (٧٨٩-١٦٢٣، ١٦٢٤)، وأسد الغابة (٣/١٢٠-١٢١)، وتهذيب الكمال (٦٤١) .","vol":"12","page":558},{"text":"<span data-type=\"title\" id=toc-3884>[١٣٨٣] عامر الرَّام</span>\nهو عامر الرَّام، ويقال: ابن الرَّام، والأوَّل أصَحّ. وهو أخو الخُضْر، والخضر قبيلة في قيس عَيْلان، وهم بنو مالك بن طَرِيف، ومالك كان آدم، فسُمِّيَ ولدُه الخُضْرَ. وعامر يُذْكَرُ في من له رؤية ورواية.\nروى عنه أبو منظور.\nوالرَّام: بفتح الراء، وهو الرامي.\nوالخُضْر: بضم الخاء المعجمة، وسكون الضاد المعجمة.\nوطَرِيف: بفتح الطاء المهملة، وكسر الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨٣) تهذيب التهذيب (٥/٨٤) (١٣٩)، تقريب التهذيب (١/٣٩٠) (٧٣)، تاريخ البخاري الكبير (٦/٤٤٦)، الجرح والتعديل (٦/ص٣٢٩)، أسماء الصحابة الرواة (ت٧٢٧) .","vol":"12","page":558},{"text":"<span data-type=\"title\" id=toc-3885>[١٣٨٤] عامِرُ بنُ رَبيعة</span>\nهو أبو عبد الله، عامِرُ بن رَبِيعَة بن عامر بن مالك بن رَبِيعة بن حُجَيْر بن سَلامان بن مالك بن رَبيعة بن رُفَيْدة بن عَنْز بن وايل بن قاسِط العَنْزي. وفي نسبه خلاف كثير غير هذا. وهو حليف بني عَدِيّ بن كعب، ولذلك يقال له: العَدَوي. هاجر الهجرتين، وشهد بدرًا، والمشاهد كلها. وكان أسلم قديمًا.\nروى عنه ابنه عبد الله، وابن عُمَر، وابن الزُّبَيْر. ⦗٥٥٩⦘\nمات سنة اثنتين وثلاثين، وقيل: سنة ثلاث، وقيل: سنة خمس.\nحُجَير: بضم الحاء المهملة، وفتح الجيم، وسكون الياء وبالراء.\nورُفَيْدة: بضم الراء، وفتح الفاء، وسكون الياء، وبالدال المهملة.\nوعَنْز: بفتح العين المهملة، وسكون النون، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨٤) تهذيب التهذيب (٥/٦٢) (١٠٥)، تقريب التهذيب (١/٣٨٧) (٤١)، خلاصة تهذيب الكمال (٢/٢١)، الكاشف (٢/٥٤)، تاريخ البخاري الكبير (٦/٤٤٥)، تاريخ البخاري الصغير (١/٦٤)، الجرح والتعديل (٦/٣٢٠)، أسد الغابة (٣/١٢١)، تجريد أسماء الصحابة (١/٢٨٤)، الإصابة (٣/٥٧٩)، الاستيعاب (٢/٧٩٠)، الوافي بالوفيات (١٦/٥٧٩)، سير الأعلام (٢/٣٣٣)، الثقات (٣/٢٩٠)، أسماء الصحابة الرواة (ت ١٦٦/٦١٥) .","vol":"12","page":558},{"text":"<span data-type=\"title\" id=toc-3886>[١٣٨٥] عامر بن شَهْرِ</span>\nهو أبو شَهْرِ، ويقال: أبو الكَنُود، عامر بن شَهر الهَمْداني، ويقال له أيضًا: النَّاعِطي، ويقال أيضًا: البَكِيلي، وهما من هَمْدان. يُعَدُّ في الكوفيين، وحديثه فيهم، وكان أحد عمالِ النبيّ - ﷺ- على اليمن. وكان أولَ من اعترض على الأسود العَنْسي في ناحيته.\nروى عنه الشَّعْبي.\nشهرِ: بفتح الشين المعجمة.\nوالكَنُود: بفتح الكاف، وضم النون، وبالدال المهملة.\nوالهَمْداني: بسكون الميم.\nوالنَّاعِطي: بالنون، وكسر العين المهملة، وبالطاء المهملة.\nوالبَكِيلي: بفتح الباء الموحدة، وكسر الكاف، وسكون الياء بعدها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨٥) تهذيب الكمال (٢/٦٤٤) تهذيب التهذيب (٥/٦٩) (١١٢)، تقريب التهذيب (١/٣٨٧) (٤٨) خلاصة تهذيب الكمال (٢/٢٣)، الذيل على الكاشف (رقم٢/٥٥)، تاريخ البخاري الكبير (٦/٤٤٥)، الجرح والتعديل (٦/٣٢٢)، أسد الغابة (٣/١٢٦)، تجريد أسماء الصحابة (١/٢٨٥)، الإصابة (٣/ ٥٨٣)، الاستيعاب (٢/٧٩٢)، الوافي بالوفيات (١٦/٥٨٢) والحاشية، الثقات (٣/٢٩٣)، أسماء الصحابة الرواة (ت٧٠٧) .","vol":"12","page":559},{"text":"<span data-type=\"title\" id=toc-3887>[١٣٨٦] عامر بن عبد الله</span>\nهو أبو عبيدة، عامر بن عبد الله بن الجَرَّاح. تقدَّم ذِكْره في جملة العشرة - ﵃ - في الباب الثالث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨٦) تهذيب الكمال (٢/٦٤٥- ٥٢/٧٣) (١١٦)، تقريب التهذيب (١/٣٨٨) (٥٢)، خلاصة تهذيب الكمال (٢/٢٣)، الكاشف (٢/٥٦)، تاريخ البخاري الكبير (٦/٤٤٤)، تاريخ البخاري الصغير (١/١٩٤)، الجرح والتعديل (٦/٣٢٥)، أسد الغابة (٣/١٢٨)، تجريد أسماء الصحابة (١/٢٨٥)، الإصابة (٣/٥٨٦)، الاستيعاب (٢/٧٩٢)، الوافي بالوفيات (١٦/٥٧٥)، سير الأعلام (١/٥)، البداية والنهاية (٧/٩٣) .","vol":"12","page":559},{"text":"<span data-type=\"title\" id=toc-3888>[١٣٨٧] عامر بن فُهَيْرة</span>\nهو أبو عمرو (١) بن فُهَيْرة، مولى أبي بكر الصِّدِّيق. كان من مُوَلَّدي الأَزْد، أسود اللون مملوكًا للطفيل بن عبد الله، فأسلم وهو مريض، فاشتراه أبو بكر من الطفيل، فأعتقه، وكان إِسلامه قبل دخول النبي - ﷺ- دار الأرْقم، وكان حسن إِسلامه. وهاجر مع النبي - ﷺ-، وأبي بكر إِلى المدينة، فكان ثالثَهما. وشهد بدرًا وأُحُدًا. وقتل يوم بئر معونة، وله أربعون سنة. قتله عامر بن الطُّفيل.\nروى عنه جابر بن عبد الله، وعبد الرحمن بن عوف، وعائشة.\n_________\n(١) في الأصلين أبو عامر، والتصحيح من كتب الرجال.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨٧) تهذيب التهذيب (٥/٨٠) (١٢٩)، تعجيل المنفعة (٥٠٤)، تنقيح المقال (٢/٦٠٥٩) الحلية (١/١٠٩)، طبقات ابن سعد (٩/١٠٤) والفهرس، البداية والنهاية (٣/٥٨)، (٤/٧٢)، (٥/٣٤٨)، الثقات (٣/٢٩٢) .","vol":"12","page":559},{"text":"<span data-type=\"title\" id=toc-3889>[١٣٨٨] عامر بن قيس</span>\nهو أبو بردة، عامر بن قيس الأشعري، أخو أبي موسى. وسيجيء تمام نسبه عند أخيه، وغلبت عليه كنيته.\nروى عنه كُرَيْب بن الحارث. ⦗٥٦٠⦘\n[كريب] (١) بضم الكاف، وفتح الراء، وسكون الياء، بعدها باء موحدة.\n_________\n(١) زيادة ليست في الأصل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨٨) يأتي قريبًا.","vol":"12","page":559},{"text":"<span data-type=\"title\" id=toc-3890>[١٣٨٩] عامر بن مسعود</span>\nهو عامر بن مسعود بن أُمَيَّة بن خَلَف بن وَهْب بن حُذافة الجُمَحي وهو ابن أخي صَفْوان بن أمية. وهو أبو إِبراهيم بن عامر الذي روى عنه شعبة والثوري. عداده في أهل الكوفة.\nروى عنه نُمَيْر بن عَرِيب. أخرج حديثه الترمذي في الصوم، وقال: هو مرسل لأنَّ عامر بن مسعود لم يدرك النبيَّ - ﷺ-. وقد أورده ابن مندة، وابن عبد البرّ في أسماء الصَّحابة. وقال ابن معين: لا صحبة له.\nحُذَافة: بضم الحاء المهملة، وبالذال المعجمة، والفاء.\nونُمَيْر: بضم النون، وفتح الميم، وسكون الياء.\nعَرِيْب: بفتح العين المهملة، وكسر الراء، وسكون الياء، وبعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٨٩) تهذيب الكمال (٢/٦٤٦)، تهذيب التهذيب (٥/٨٠) (١٣٢) تقريب التهذيب (١/٣٨٩) (٦٦)، خلاصة تهذيب الكمال (٢/٢٥)، الكاشف (٢/٥٧)، تاريخ البخاري الكبير (٦/٤٥٠)، الجرح والتعديل (٦/١٨٢٣)، الاستيعاب (٢/٧٩٨)، أسد الغابة (٣/٩٥) (١٤٣)، الإصابة (٣/٢٦٠) (٦٠٣)، البداية والنهاية (٨/٢٤٨)، تجريد أسماء الصحابة (١/٢٨٩)، أسماء الصحابة الرواة (ت٧٨٠)، نقعة الصديان (ت٨٨) .","vol":"12","page":560},{"text":"<span data-type=\"title\" id=toc-3891>[١٣٩٠] عامِرُ بن واثِلَة</span>\nهو أبو الطُّفَيْل، عامر بن وَاثِلَة بن عبد الله بن عُمَيْر بن جابر، من بني سَعْد بن لَيْث اللَّيْثِي الكِناني، ويقال: اسمه عمرو، غلبت عليه كنيته. أدرك من حياة النبي - ﷺ- ثماني سنين. ومات سنة مائة واثنتين بمكة. وهو آخر من مات من الصَّحابة في جميع الأرض.\nروى عنه الزُّهْرِيّ، وأبو الزُّبَيْر، وجابر بن يزيد.\nواثِلة: بكسر الثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩٠) تهذيب الكمال (٢/٦٤٧)، تهذيب التهذيب (٥/٨٢) (١٣٥)، تقريب التهذيب (١/٣٨٩) (٦٩)، خلاصة تهذيب الكمال (٢/٢٥)، تاريخ البخاري الكبير (٢/٥٨)، تاريخ البخاري الكبير (٦/٤٤٦)، تاريخ البخاري الصغير (١/٢٥٠)، (٢٥١)، (٢٥٢)، الجرح والتعديل (٦/٣٢٨)، مُقدمة الفتح (٤١٢)، البداية والنهاية (٩/١٩٠)، الوافي بالوفيات (١٦/٥٨٤)، والحاشية طبقات ابن سعد (٥/٤٥٧)، أسد الغابة (٣/١٤٥)، تجريد أسماء الصحابة (١/٢٨٩) .","vol":"12","page":560},{"text":"<span data-type=\"title\" id=toc-3892>[١٣٩١] عايِذُ بن عَمرو</span>\nهو أبو هُبَيْرَة عايذ بن عَمْرو بن هِلال بن عُبَيْد بن يزيد بن رَوَاحة المُزْني. من أصحاب الشجرة. سكن البصرة، وحديثُه في البَصْريين.\nروى عنه خَلِيفة بن عبد الله، وعبد العزيز بن أبي سعيد مولاه، والحسن البصري، وغيرهم.\nعايذ: بالياء، تحتها نقطتان، وبالذال المعجمة.\nوهُبَيْرة: بضم الهاء وفتح الباء الموحدة.\nوعُبَيد: بضم العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩١) تهذيب الكمال (٢/٦٤٨)، تهذيب التهذيب (٥/٨٩) (١٤٤)، تقريب التهذيب (١/٣٩٠) (٧٨)، خلاصة تهذيب الكمال (٢/٢٧)، الكاشف (٢/٥٩)، تاريخ البخاري الكبير (٧/٥٨)،تاريخ البخاري الصغير (١/١٢٨)، الجرح والتعديل (٧/١٦)، أسد الغابة (٣/١٤٧)، الإصابة (٣/٦٠٩)، الاستيعاب (٢/٧٩٩)، الوافي بالوفيات (١٦/٥٩٥)، طبقات ابن سعد (٤/٣٠٠) (٧/١٣)، الثقات (٣/٣١٣)، أسماء الصحابة الرواة (ت٢١٧) .","vol":"12","page":560},{"text":"<span data-type=\"title\" id=toc-3893>[١٣٩٢] عَبَّاد بن بِشْر</span>\nهو أبو البِشْر، [وقيل: أبو الرَّبيع] (١)، عَبّاد بن بِشْر بن وَقْش، من بني عبد الأَشْهل الأَنصاري. أسلم بالمدينة على يد مُصْعَب بن عُمَيْر قبل إِسلام سَعْد بن ⦗٥٦١⦘ مُعَاذ، وشهد بدرا وأُحُدا والمشاهد كلها. وكان فيمن قَتَلَ كعبَ بن الأشرف اليهوديَّ، وكان من فضلاء الصحابة.\nروى عنه أنس بن مالك، وعبد الرحمن بن ثابت. وقتل يوم اليمامة، وله خمس وأربعون سنة.\nعَبَّاد: بفتح العين، وتشديد الباء الموحدة.\nوبشر: بالشين المعجمة.\nووَقْش: بفتح الواو، وسكون القاف، وبالشين المعجمة.\n_________\n(١) الزيادة ليست في م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩٢) تهذيب الكمال (٢/٦٤٨)، تهذيب التهذيب (٥/٩٠) (١٤٩)، تقريب التهذيب (١/٣٩١) (٨٤)، الذيل عَلى الكاشف (رقم ٧٢١)، تاريخ البخاري الصغير (١/٣٦)، الجرح والتعديل (٦/٧٧)، أسد الغابة (٣/١٤٩) (١٥٠)، تجريد أسماء الصحابة (١/٢١٩)، الإصابة (٣/٦١١)، الاستيعاب (٢/٨٠١)، الوافي بالوفيات (١٦/٦١٠)، سير الأعلام (١/٣٣٧)، طبقات ابن سعد (٢/٣٢)، (٦٧)، (٩٥)، (١٦٠)، (١٦١)، (١٦٦)، (٣/٨٥)، (٤٤٠) .","vol":"12","page":560},{"text":"<span data-type=\"title\" id=toc-3894>[١٣٩٣] عَبَّاد بن شرحبيل</span>\nهو عَبَّاد بن شرحبيل الغُبَري اليَشْكري. عداده في البصريين.\nروى عنه أبو بشر جعفر بن أبي وحشِيَّة.\nعَبَّاد: كالذي قبله.\nوالغُبَري: بضم الغين المعجمة، وفتح الباء الموحدة، وكسر الراء.\nواليَشْكري: بفتح الياء تحتها نقطتان، وسكون الشين المعجمة، وضم الكاف.\nووحشية: بالحاء المهملة، وكسر الشين المعجمة، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩٣) تهذيب التهذيب (٥/٩٤) (١٥٨)، تقريب التهذيب (١/٣٩٢) (٩٢)، الجرح والتعديل (٦/ص٨١)، الأنساب (١٠/١٤)، الاكمال (٧/٤٣)، تجريد أسماء الصحابة (١/٢٩٢)، الثقات (٣/٣٢٢)، أسماء الصحابة الرواة (ت٧١٨) .","vol":"12","page":561},{"text":"<span data-type=\"title\" id=toc-3895>[١٣٩٤] عَبَّاد بن المُطَّلِب</span>\nهو عَبَّاد بن المُطَّلب. له ذِكْر فيمن شهد بدرًا، وقيل: له ذِكْر في المهاجرين، ولا تعرف له رواية. وهو بتشديد الباء الموحدة.\nوالمُطَّلب: بتشديد الطاء، وكسر اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩٤) أسد الغابة (٣/١٥٦)، الإصابة (٢/١٢٧-١٢٨) .","vol":"12","page":561},{"text":"<span data-type=\"title\" id=toc-3896>[١٣٩٥] عُبَادَة بن الصَّامِت</span>\nهو أبو الوليد، عُبَادة بن الصامت بن قيس بن أَصْرم بن فِهْر بن ثعلبة بن غَنْم بن سالم بن عَوْف بن عَمْرو بن عَوْف بن الخَزْرَج الأَنْصاري السالمي. كان نقيبًا، وشهد العقبة الأولى، والثانية، والثالثة وآخى رسول الله - ﷺ- بينه وبين أبي مرثد الغَنَوي. وشهد بدرًا والمشاهد كلها. ثم وجَّهَهُ عمر إِلى الشام قاضيًا ومعلمًا. فأقام بحمص، ثم انتقل إِلى فلسطين. ومات بها في الرملة، وقيل: ببيت المقدس سنة أربع وثلاثين، وهو ابن اثنتين وسبعين سنة.\nروى عنه أنس بن مالك، وجابر بن عبد الله، وفَضالة بن عُبَيد، والمِقْداد، وغيرهم من الصَّحابة والتَّابعين، وقيل: إنه أقام إِلى زمن معاوية ومات.\nعُبادة: بضم العين، وتخفيف الباء.\nوأَصْرم: بفتح الهمزة، وسكون الصاد ⦗٥٦٢⦘ المهملة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nومَرثد: بفتح الميم، وبالراء، والثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩٥) تهذيب الكمال (٢/٦٥٥)، تهذيب التهذيب (٥/١١١) (١٨٩)، تقريب التهذيب (١/٣٩٥) (١٢٣)، خلاصة تهذيب الكمال (٢/٣٣)، الكاشف (٢/٦٤)، تاريخ البخاري الكبير (٦/٩٢)، تاريخ البخاري الصغير (١/٤١) (٤٢) (٦٥) (٦٦)، الجرح والتعديل (٦/٩٥)، أسد الغابة (٣/١٦٠)، تجريد أسماء الصحابة (١/٢٩٤)، الإصابة (٣/٦٢٤)، الاستيعاب (٢/٨٠٧)، الوافي بالوفيات (١٦/٦١٨)، طبقات ابن سعد (٩/١٠٧)، سير الأعلام (٢/٥) .","vol":"12","page":561},{"text":"<span data-type=\"title\" id=toc-3897>[١٣٩٦] العَبَّاس بن عبد المُطَّلِب</span>\nهو أبو الفَضْل، العبَّاس بن عبد المُطَّلِب بن هاشم بن عبد مناف، عم النبي - ﷺ-. وكان أسن من النبي - ﷺ- بسنتين، وقيل: بثلاث. وأمه امرأة من النَّمِر بن قاسِط، وهي أول عربية كست الكعبةَ الحريرَ والديباجَ وأصناف الكسوة، وذلك أن العبَّاس ضَلَّ، وهو صبيّ، فنذرتْ إِنْ وجدتْهُ أن تكسوَ البيتَ الحرام، فوجدته ففعلت ذلك، وكان العباس رئيسًا في الجاهلية، وإليه كانت عمارة المسجد الحرام والسِّقاية. أما السِّقَاية فهي معروفة، وأما العمارةُ فإنه كان يحمل قريشًا على عمارته بالخير، وترك السِّباب فيه، وقول الهُجْرِ. ولد قبل سنة الفيل. ومات يوم الجمعة لاثنتي عشرة خلت من رجب سنة اثنتين وثلاثين، وهو ابن ثمان وثمانين سنة، ودفن بالبقيع، وصلَّى عليه عثمان.\nوكان له من الولد تسع بنين، منهم الفضل، وهو أكبرهم، وعبد الله، وعُبَيْد الله، وعبد الرحمن، وقُثَم، وله ثلاث بنات. وكان أسلم قديمًا، وكتم إِسلامه، وخرج مع المشركين إِلى بدر مكرهًا، فقال النبيُّ - ﷺ-: «مَن لقي العبّاس فلا يقتله، فإنه خرج مُسْتَكْرَهًا، فأَسَرَهُ أبو اليَسَر كعب بن عمرو ففادى نفسه» . ورجع إِلى مكة، ثم أقبل إِلى المدينة مُهاجرًا.\nروى عنه ابنه كثير (١)، وعبد الله بن الحارث، ونافع بن جُبَيْر بن مُطْعِم، وعامر بن سَعْد بن أبي وقَّاص.\nقُثَم: بضم القاف، وفتح الثاء المثلثة.\nواليَسَر: بفتح الياء تحتها نقطتان، وفتح السين المهملة.\nوكَثِير: ضد قليل.\n_________\n(١) وابناه عبد الله بن عباس، وعبيد الله بن عباس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩٦) تهذيب الكمال (٢/٦٥٨)، تهذيب التهذيب (٥/١٢٢) (٢١٤)، تقريب التهذيب (١/٣٩٧) (١٤٩)، خلاصة تهذيب الكمال (٢/٣٥)، الكاشف (٢/٦٦)، تاريخ البخاري الكبير (٧/٢)، تاريخ البخاري الصغير (١/١٥)، (٦٩) (٧٠)، الجرح والتعديل (٦/٢١٠)، أسد الغابة (٣/١٦٤)، تجريد أسماء الصحابة (١/٢٩٥)، الإصابة (٣/٦٣١)، الاستيعاب (٢/٨١٠)، الوافي بالوفيات (١٦/٦٢٩)، سير الأعلام (٢/٧٨)، البداية والنهاية (٧/١٦)، الثقات (٣/٢٨٨)، أسماء الصحابة الرواة (ت٨٥) .","vol":"12","page":562},{"text":"<span data-type=\"title\" id=toc-3898>[١٣٩٧] العَبّاس بن مِرْداس</span>\nهو أبو الهَيْثَم، عَبّاس بن مرداس بن أبي عامر بن جارية بن عبد بن عَبْس بن رفاعة بن الحارث بن بُهْثَة بن سُلَيْم السُّلَمي الشّاعر. عداده في المُؤَلَّفة، وأسلم قبل فتح مكة بيسير وحسن إِسلامه بعد ذلك، وكان ممن حرَّم الخمر في الجاهلية.\nروى عنه ابنه كِنانة. ⦗٥٦٣⦘\nالهيثم: بفتح الهاء، وسكون الياء تحتها نقطتان، وفتح الثاء المثلثة.\nوجارية: بالجيم، والراء، والياء تحتها نقطتان.\nوعَبْس: بالعين المهملة، وسكون الباء الموحدة، وبالسين المهملة.\nوبُهْثَة: بضم الباء الموحدة، وسكون الهاء، وبالثاء المثلثة.\nوسُليم: بضم السين، وفتح اللام.\nوكِنانة: بكسر الكاف، وبنونين بينهما ألف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩٧) تهذيب الكمال (٢/٦٦٠)، تهذيب التهذيب (٥/١٣٠) (٢٢٧)، تقريب التهذيب (١/٣٩٩) (١٦٢)، خلاصة تهذيب الكمال (٢/٣٧)، الكاشف (٢/٦٨)، تاريخ البخاري الكبير (٧/٢)، الجرح والتعديل (٦/٢١٠)، أسد الغابة (٣/١٦٨)، تجريد أسماء الصحابة (١/٢٩٥)، الإصابة (٣/٦٣٣)، الاستيعاب (٢/٨١٧)، الوافي بالوفيات (١٦/٦٣٤)، طبقات ابن سعد (٩/٢٠٨)، الثقات (٣/٢٨٨) .","vol":"12","page":562},{"text":"<span data-type=\"title\" id=toc-3899>[١٣٩٨] عَبْد الله بن الأَرْقَم</span>\nهو عبد الله بن الأرْقَم بن عبد يَغُوث بن وَهب بن عبد مناف بن زهرة بن كلاب الزهري القرشي. أسلم عام الفتح، وكتب للنّبيِّ - ﷺ-، ثم لأبي بكر وعمر، واستعمله عمر على بيت المال، وبعده عثمان، ثم استعفى فأعفاه عثمان.\nروى عنه عُرْوَة بن الزُّبَيْر، وأَسْلَم مولى عمر.\nومات في خلافة عثمان.\nيَغُوث: بفتح الياء تحتها نقطتان، وضم الغين المعجمة، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩٨) تهذيب التهذيب (٥/١٤٦) (٢٤٩)، تقريب التهذيب (١/٤٠١) (١٨٢)، خلاصة تهذيب الكمال (٢/ ٤٠)، الكاشف (٢/٧٢)، تاريخ البخاري الكبير (٥/٣٢)، تاريخ البخاري الصغير (١/٦٧) (٦٨) الجرح والتعديل (٥/١)، أسد الغابة (٣/١٧٤)، تجريد أسماء الصحابة (١/٩٦)، الإصابة (٤/٤)، الاستيعاب (٣/٨٦٥)، الوافي بالوفيات (١٧/٦٤)، طبقات ابن سعد (٥/١٧٩)، (٦/٩٦)، (٨/٢٤٨)، الثقات (٣/٢١٨)، أسماء الصحابة الرواة (ت٤٤٩) .","vol":"12","page":563},{"text":"<span data-type=\"title\" id=toc-3900>[١٣٩٩] عبد الله بن أَقْرَم</span>\nهو أبو معبد، عبد الله بن أَقْرم بن زيد الخُزاعي. عِداده في أهل المدينة.\nروى عنه ابنه عبيد الله، ولا يعرف له راوٍ سواه.\nأَقْرَم: بفتح الهمزة، وسكون القاف، وبالراء.\nومَعبد: بفتح الميم، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٣٩٩) تهذيب الكمال (٢/٦٦٦)، تهذيب التهذيب (٥/١٤٩) (٢٥٤)، تقريب التهذيب (١/٤٠٢) (١٨٧)، خلاصة تهذيب الكمال (٢/٤٠)، الكاشف (٢/٧٢)، تاريخ البخاري الكبير (٥/٣٢)، الجرح والتعديل (٥/١)، أسد الغابة (٣/١٧٦)، الإصابة (٤/١٠)، تجريد أسماء الصحابة (١/٢٧٩) .","vol":"12","page":563},{"text":"<span data-type=\"title\" id=toc-3901>[١٤٠٠] عبد الله بن أبي أُمَيَّة</span>\nهو عبد الله بن أبي أُمَيَّة، واسم أبي أُمَيَّة حُذَيْفَة بن المغيرة بن عبد الله بن عُمَر بن مَخْزُوم القُرَشي المَخْزومي، أخو أمِّ سَلَمَة زوجِ النبيِّ - ﷺ-. كان شديدًا على المسلمين، مُخالفًا مبغضًا، وهو الذي قال: ﴿لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الأرْضِ يَنْبُوعًا﴾ وكان شديدَ العداوةِ لرسول الله - ﷺ-، ثم إنه خرج مهاجرًا إِلى النبي - ﷺ-، فلقيه في الطريق بين السُّقْيَا والعَرْج عام الفتح، فأَعْرَضَ عنه رسول الله - ﷺ- مَرَّة بعدَ أخرى، فَتَشَفَّعَ بأُخْتِه أُمِّ سَلَمَةَ إِلى النَّبيِّ - ﷺ-، فَشَفَّعها فيه، وأسلم، وحسن إِسلامه. وشهد فتح مكّة مُسْلِمًا، وشهد حُنينًا، والطائف، ورمي يوم الطائف بسهم فمات منه. ⦗٥٦٤⦘\nروى عنه عروةُ بن الزُّبير حديثًا في الصّلاة وليس بصحيح، لأن عروة لم يدركه، وإنما الصحيح أنه روى عن ابنه عبد الله بن عبد الله بن أبي أمية عن أبيه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠٠) تاريخ البخاري الكبير (٧/٧)، تعجيل المنفعة (٨١٩)، الثقات (٧/١١)، الجرح والتعديل (٥/١٠)، أسماء الصحابة الرواة (ت٨٨٢) .","vol":"12","page":563},{"text":"<span data-type=\"title\" id=toc-3902>[١٤٠١] عبد الله بن أبي أَوْفَى</span>\nهو أبو إِبراهيم، ويقال: أبو محمد، ويقال: أبو معاوية، عبد الله بن أبي أَوْفى، واسم أبي أوفى علقمة بن قيس بن خالد بن الحارث بن أبي أَسِيد بن رفاعة بن ثعلبة بن هوازن بن أسلم الأسْلَمي. شهد الحديبية وخَيْبَر وما بعدها من المشاهد، ولم يزل بالمدينة حتى قُبِض النبيُّ - ﷺ-، ثم تحوَّل إِلى الكوفة، وهو آخر من مات من الصحابة بالكوفة سنة سبع وثمانين، وقيل: سنة ست، وكان قد كُفَّ بصره. وكان من أصحاب الشجرة.\nروى عنه الشعبي، وإِسماعيل بن أبي خالد، وعمرو بن مُرَّة.\nأَسِيد: بفتح الهمزة، وكسر السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠١) تهذيب الكمال (٢/٦٦٧)، تهذيب التهذيب (٥/١٥١) (٢٦٠)، تقريب التهذيب (١/٤٠٢) (١٩٣)، خلاصة تهذيب الكمال (٢/٤١)، الكاشف (٢/٧٣)، تاريخ البخاري الكبير (٣/٢٤) (٥/٢٤)، تاريخ البخاري الصغير (١/١٦٥) (٢١٧)، الجرح والتعديل (٥/١٢٠)، أسد الغابة (٣/١٨٣)، تجريد أسماء الصحابة (١/٢٩٩)، الإصابة (٤/١٨)، الاستيعاب (٣/٨٧٠)، طبقات ابن سعد (٢/١٧٢)، (٣/١٨٣)، (٦/٣٤٤) الوافي بالوفيات (١٧/٧٨)، الثقات (٣/٢٢)، أسماء الصحابة الرواة (ت٣٩) .","vol":"12","page":564},{"text":"<span data-type=\"title\" id=toc-3903>[١٤٠٢] عبد الله بن أُنيس</span>\nهو أبو يحيى، عبد الله بن أُنَيْس الجُهَني الأَنْصاريّ المَدَني، حليف لهم، وقيل: هو عبد الله بن أُنَيْس بن أسعد بن حَرام بن حَبيب بن مالك بن غَنْم بن كَعْب بن تَميْم بن نُفَاثَة بن أُناس بن يَرْبوع بن البَرْك بن وَبرة، أخي كلب بن وَبرة، والبَرْكُ دخل في جُهَيْنَة. قال ابن الكلبي: كان عبد الله بن أُنَيْس مهاجريًا أَنْصاريًا عَقَبيًّا. وقال ابن إِسحاق: هو من قضاعة، وقيل: هو من الأنصار، وأنه عبد الله بن أُنَيْس بن السكن بن عُتبة بن عمرو بن جندع بن عامر بن جُشَم بن الحارث بن الخَزْرَج. شهد أُحَدًا وما بعدها.\nروى عنه أبو أُمامة، وجابر بن عبد الله، وغيرهما.\nمات سنة أربع وخمسين بالمدينة.\nأُنَيْس: بضم الهمزة، وفتح النون، وسكون الياء.\nوحرام: ضد حلال.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nونُفاثة: بضم النون، وبالفاء، وبالثاء المثلثة.\nوأناس: بضم الهمزة، وبالنون، نقلًا عن خطِّ ابن عبد البر.\nوالبَرْك: بفتح الباء الموحدة، وسكون الراء، وبالكاف.\nووبرة: بفتح الواو، وبالباء الموحدة، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠٢) تهذيب الكمال (٢/٦٦٦)، تهذيب التهذيب (٥/١٤٩) (٢٥٧)، تقريب التهذيب (١/٤٠٢) (١٩٠)، خلاصة تهذيب الكمال (٢/٤١)، الكاشف (٢/٧٣)، تاريخ البخاري الكبير (٣/١٤) (١٧٩)، تجريد أسماء الصحابة (١/٢٩٨)، الوافي بالوفيات (٤/١٥)، الاستيعاب (٣/٨٦٩)، الوافي بالوفيات (١٧/٧٦)، الثقات (٧/٩)، أسماء الصحابة الرواة (ت١١١) .","vol":"12","page":564},{"text":"<span data-type=\"title\" id=toc-3904>[١٤٠٣] عَبْدُ الله بن بُسْر</span>\nهو أبو صَفْوان، عبد الله بن بُسْر السُّلَمي المازِني، من مازِن بن منصور. له ولأبيه بُسْر وأمه، وأخيه عطية، وأخته الصمَّاء صحبة، وقيل: يكنى ⦗٥٦٥⦘ أبا بُسْر. نزل الشام، ومات بحمص فجأة، وهو يتوضَّأ سنة ثمان وثمانين، وهو آخر من مات من الصحابة بالشام، وقيل: آخر من مات منهم أبو أمامة الباهلي، وكان صَلَّى إِلى القبلتين، فيما قيل.\nروى عنه: خالد بن معدان، وسليم بن عامر، وراشد بن سعد، وغيرهم. وقد جاء له ولأخيه حديث في أكل التَّمر والزبد (١) مقرونًا بين اسميها، فقال: ابنا بُسْر، ولم يُسَمِّهما.\nبُسْر: بضم الباء الموحدة، وسكون السين المهملة.\nوسُلَيْم: بضم السِّين، وفتح اللام.\n_________\n(١) انظر الحديث رقم (٥٥٧٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠٣) تهذيب التهذيب (٥/١٥٨) (٢٧١)، تقريب التهذيب (١/٤٠٤) (٢٠٥)، خلاصة تهذيب الكمال (٢/ ٤٢)، الكاشف (٢/٧٤)، تاريخ البخاري الكبير (٣/١٤)، تاريخ البخاري الصغير (٢/٧٦)، أسد الغابة (٣/ ١٨٧)، تجريد أسماء الصحابة (١/٣٠٠)، الإصابة (٤/٢٣)، الاستيعاب (٣/٢٣٢)، أسماء الصحابة الرواة (ت٦٣) .","vol":"12","page":564},{"text":"<span data-type=\"title\" id=toc-3905>[١٤٠٤] عبد الله بن أبي بكر الصِّدِّيق</span>\nهو عبد الله بن أبي بكر الصِّدِّيق القُرَشي التَّيْمي. شهد الطَّائف مع رسول الله - ﷺ-، فَرُمي بسهم، رماه به أبو محجن الثقفي وبرأ، ثم انتقض عليه، فمات منه في أول خلافة أبيه في شوال سنة إِحدى عشرة، وكان أسلم قديمًا، ولم يسمع له بمشهد إِلا شهوده الفتح وحُنَيْنًا والطائِفَ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠٤) طبقات خليفة (١٨)، تاريخ البخاري (٥/٢)، والاستيعاب (٨٧٤-٨٧٥) وأسد الغابة (٣/٢٩٩-٣٠٠)، وتهذيب الأسماء واللغات (١/٢٦٢)، والإصابة (٢/٢٨٣-٢٨٤) .","vol":"12","page":565},{"text":"<span data-type=\"title\" id=toc-3906>[١٤٠٥] عبد الله بن ثابت</span>\nهو أبو الرَّبيع، عبد الله بن ثابت الظَّفَري الأَنْصاري. مات على عهد رسول الله - ﷺ-. له ذِكْر في حديث جابر بن عتيك في البكاء على الميت (١) .\nالظفري: بفتح الظاء المعجمة، وفتح الفاء.\nوعَتِيك: بفتح العين، وكسر التاء فوقها نقطتان، وسكون الياء، وبالكاف.\n_________\n(١) انظر الحديث رقم (٨٥٢١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠٥) الجرح والتعديل (٥/ص١٩)، تعجيل المنفعة (٥٢٤)، الثقات (٣/٢٤٢) .","vol":"12","page":565},{"text":"<span data-type=\"title\" id=toc-3907>[١٤٠٦] عبد الله بن ثَعْلَبَة</span>\nهو أبو محمد، عبد الله بن ثَعْلَبة بن صُعَيْر، وقيل: ابن أبي صُعَيْر بن عَمْرو بن زَيْد بن سِنان المازِني العُذْري، حليف بني زُهرة. ولد قبل الهجرة بأربع سنين. ومات سنة تسع وثمانين، وقيل: سنة سبع، ورأى النبي - ﷺ- عام الفتح، ومَسَحَ وجهه، وقد قيل في مولده وموته غير ذلك.\nروى عنه ابنه عبد الله، والزُّهْري. وقد أخرج حديثه أبو داود بالشكّ، فقال: قال مُسَدِّد: قال الزهري عن ثعلبة بن أبي صُعيْر عن أبيه، وقال سليمان بن داود العَتَكي عن عبد الله بن ثعلبة، أو ثعلبة بن عبد الله بن أبي صُعَيْر عن أبيه، وفي ⦗٥٦٦⦘ رواية أخرى بإِسقاط أبيه، وفي أخرى عن عبد الله بن ثعلبة بن صُعَيْر عن أبيه بغير شك، وقال في أخرى: قال ابن صالح: العَدَويّ: وإِنما هو العَذري.\nصُعَيْر: بضم الصاد المهملة، وفتح العين المهملة، وسكون الياء تحتها نقطتان.\nوالعَتَكي: بفتح العين، وفتح التاء، فوقها نقطتان، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠٦) تهذيب الكمال (٢/٦٦٩)، تهذيب التهذيب (٥/١٦٥) (٢٤٨)، تقريب التهذيب (١/٤٠٥) (٢١٨)، خلاصة تهذيب الكمال (٢/٤٤)، الكاشف (٢/٧٦)، تاريخ البخاري الكبير (٣/٣٥)، تاريخ البخاري الصغير (١/٢٢٤)، الكاشف (٢/٧٦)، تاريخ البخاري الكبير (٣/٣٥)، تاريخ البخاري الصغير (١/٢٢٤)، الجرح والتعديل (٥/ ١٩)، أسد الغابة (٣/١٩٠)، الاستيعاب (٣/٨٧٦)، الوافي بالوفيات (١٧/٩٩)، الثقات (٣/ ٢٤٦) .","vol":"12","page":565},{"text":"<span data-type=\"title\" id=toc-3908>[١٤٠٧] عبد الله بن جابر</span>\nهو عبد الله بن جابر البياضيّ الأَنْصاري. قال ابن مَنْدَة: إِنَّ البَياضيَّ الذي روى عنه أبو حازم التَّمار، وهو الذي جاء حديثه في الجهر بالقراءة في الصلاة (١) . وأخرجه الموطأ. يقال: إِنَّ اسمه عبد الله بن جابر. وقال: سمّاه أبو عبيد عن إِسحاق بن عيسى عن مالك.\nحازم: بالحاء المهملة، والزاي.\nوالتَّمَّار: بتاء فوقها نقطتان.\n_________\n(١) انظر الحديث رقم (٣٤٧٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠٧) تاريخ البخاري الكبير (٥/٢٢)، الجرح والتعديل (٥/ص٢٦)، الثقات (٣/٢٣٢)، تعجيل المنفعة (٥٢٦) .","vol":"12","page":566},{"text":"<span data-type=\"title\" id=toc-3909>[١٤٠٨] عبد الله بن جبير</span>\nهو عبد الله بن جُبَيْر بن النعمان بن أُمَيَّة بن امرئ القَيْس بن ثَعْلَبة بن عَمرو بن عَوْف الأَنْصاري. شهد العقبة، ثم شهد بدرًا، وقتل يوم أُحُدٍ شهيدًا. وكان يومئذ أميرًا على الرُّماة.\nروى عنه البراء بن عازب، وهو أخو خَوَّات بن جُبَيْر.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nوخَوَّات: بفتح الخاء المعجمة، وتشديد الواو، وبالتاء فوقها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠٨) تهذيب الكمال (٢/٦٦٩)، تهذيب التهذيب (٥/١٦٨) (٢٨٩)، تقريب التهذيب (١/٤٠٦) (٢٢٣)، خلاصة تهذيب الكمال (٢/٤٥)، تاريخ البخاري الكبير (٣/٦٠)، الجرح والتعديل (٥/٢٧) (١١٨)، الميزان (٢/٤٠٠)، أسد الغابة (٣/١٩٣)، تجريد أسماء الصحابة (١/٣٠١)، الاستيعاب (٣/٨٧٧)، الثقات (٥/٢١) نقعة الصديان (ت١٠١)، أسماء الصحابة الرواة (ت٨٤٧) .","vol":"12","page":566},{"text":"<span data-type=\"title\" id=toc-3910>[١٤٠٩] عبد الله بن جَحْشِ</span>\nهو أبو محمد، عبد الله بن جَحْش بن رِئاب بن يَعْمَر بن صَبِرة بن مُرَّة بن كَبِير بن غَنْم بن دُودان بن أَسَد بن خزيمة الأسدي، حليف لبني عبد شمس. أخو زينب، زوج النبي - ﷺ-، وأسلم قبل دخول النبي - ﷺ- دار الأرقم، وكان ممن هاجر الهجرتين. وكان مُجَابَ الدعوة، وشهد بدرًا، واستشهد يوم أُحُد. وهو أوَّل من خَمَّسَ الغنائم، ونزل القرآن بعد ذلك بتقريره في قوله تعالى: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِن شَيْء فَأَنَّ لِلَّهِ خُمُسَهُ ولِلرَّسُولِ ...﴾ الآية [الأنفال: ٤١] وذلك أنه لما عاد من سريته أخذ خُمْسَ الغنيمة، وأفرده للنبيّ - ﷺ-، وكان قبل ذلك في الجاهلية المِرْباع.\nروى عنه سعد بن أبي وقاص، وسعيد بن المسيّب، ولم يسمع منه. ⦗٥٦٧⦘\nوقتله أبو الحكم بن الأخْنَس بن شَرِيق، وله يومئذ نَيِّف وأربعون سنة، ودفن هو وحمزة في قبر واحد.\nرِئاب: بكسر الراء، وبعدها همزة، وبالباء الموحدة.\nويَعْمَر: بفتح الياء تحتها نقطتان، وفتح الميم.\nوصَبِرة: بفتح الصاد المهملة، وكسر الباء الموحدة.\nوكَبِير: ضد صغير.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nودُودان: بضم الدال الأولى.\nوالأَخْنَس: بفتح الهمزة، وسكون الخاء المعجمة، وبالنون، والسين المهملة.\nوشَرِيق: بفتح الشين المعجمة، وكسر الراء، وسكون الياء، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٠٩) الجرح والتعديل (٥/ص٢٢)، الثقات (٣/٢٣٧)، تعجيل المنفعة (٥٢٨) .","vol":"12","page":566},{"text":"<span data-type=\"title\" id=toc-3911>[١٤١٠] عبد الله بن أبي الجَدْعَاء</span>\nهو عبد الله بن أبي الجَدْعَاء التَّميمي، ويقال: الكِناني، ويقال: العَبْدي. يذكر في الوحدان.\nروى عنه عبد الله بن شقيق العُقَيْلي، وعداده في البصريين.\nالجَدْعاء: بفتح الجيم، وسكون الدال المهملة.\nوالكناني: بنونين.\nوشَقِيق: بفتح الشين المعجمة، وكسر القاف الأولى.\nوالعُقَيْلي: بضم العين المهملة، وفتح القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١٠) تهذيب الكمال (٢/٦٦٩)، تهذيب التهذيب (٥/١٦٨) (٢٩٠)، تقريب التهذيب (١/٤٦٠) (٢٢٤)، خلاصة تهذيب الكمال (٢/٤٥)، الكاشف (٢/٧٦)، تاريخ البخاري الكبير (٣/٢٦)، الجرح والتعديل (٥/٢٨)، أسد الغابة (٣/١٩٦)، تجريد أسماء الصحابة (١/٣٠٢)، الإصابة (٤/٣٧)، الاستيعاب (٢/٨٨٠)، الثقات (٣/٢٤٠)، أسماء الصحابة الرواة (ت٣٨٨) ..","vol":"12","page":567},{"text":"<span data-type=\"title\" id=toc-3912>[١٤١١] عبد الله بن جعفر</span>\nهو أبو جعفر، عبد الله بن جعفر بن أبي طالب بن عبد المُطَّلب الهاشِمي القُرَشي. وأمه أسماء بنت عُمَيْس. وُلد بأرض الحبشة. وهو أول مولود وُلد في الإِسلام بها. توفي بالمدينة سنة ثمانين، وقيل: سنة خمس أو ست وثمانين وله تسعون سنة. كان جوادًا ظريفًا حليمًا عفيفًا، يسمى بحر الجود، قيل: لم يكن في الإِسلام أسخى منه.\nروى عنه محمد بن علي بن أبي طالب، وعروة بن الزبير، والقاسم بن محمد، وابن أبي مُلَيْكة، والشعبي.\nوروى عنه من أولاده إِسماعيل، ومعاوية، وإِسحاق، وخلق كثير سواهم.\nعُمَيْس: بضم العين المهملة، وفتح الميم، وسكون الياء، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١١) تهذيب الكمال (٢/٦٧٠)، تهذيب التهذيب (٥/١٧٠) (٢٩٤)، تقريب التهذيب (١/٤٠٦) (٢٢٨)، خلاصة تهذيب الكمال (٢/٤٦)، الكاشف (٢/٧٧)، تاريخ البخاري الكبير (٣/٧) (٥/٧)، الجرح والتعديل (٥/٢١)، أسد الغابة (٣/١٩٨)، تجريد أسماء الصحابة (١/٣٠٢)، الإصابة (٤/٤٠)، الإصابة (٣/٨٨٠)، الوافي بالوفيات (١٧/١٠٧)، طبقات ابن سعد (٥/١٢٤) (١٤٥)، الثقات (٣/٢٠٧)، أسماء الصحابة الرواة (ت١٠٣) .","vol":"12","page":567},{"text":"<span data-type=\"title\" id=toc-3913>[١٤١٢] عبد الله بن جُهَيْم</span>\nهو أبو جُهَيْم، عبد الله بن جُهَيْم الأَنْصاري. حديثه في المارّ بين يدي المُصَلِّي (١) .\nروى عنه بُسْر بن سعيد، وعمير مولى ابن عباس. روى حديثه مالك عن أبي جُهَيْم الأنصاري، ولم يُسَمِّه، ورواه ابن عيينة، ووكيع، فسمياه عبد الله بن جُهَيْم، وهو مشهور بكنيته، وقد ذكرناه في الكنى.\nجُهَيْم: بضم الجيم، وفتح الهاء، وسكون الياء.\nوبُسر: بضم الباء الموحدة، وسكون السين المهملة.\n_________\n(١) انظر الحديث رقم (٣٨٣٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١٢) الجرح والتعديل (٥/٢١)، تهذيب الأسماء واللغات (١/٢٠٦) الاستيعاب (٨٨٢/٢٨٣)، الإصابة (٣/٣٦) .","vol":"12","page":568},{"text":"<span data-type=\"title\" id=toc-3914>[١٤١٣] عبد الله بن الحارث</span>\nهو أبو الحارث، عبد الله بن الحارث بن جَزْء بن عبد الله بن مَعْدِي كَرب بن عمرو من بني عمرو بن زُبَيْد الزُّبَيْديّ، حليف بني وداعة السَّهْمي. سكن مصر، وشهد بدرًا.\nروى عنه يزيد ابن أبي حبيب، وجماعة من المصريين.\nمات سنة خمس، وقيل: ست، وقيل: سبع، وقيل: ثمان وثمانين بمصر.\nجَزْء: بفتح الجيم، وسكون الزاي، وبعدها همزة.\nوزُبَيْد: بضم الزاي، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١٣) تهذيب الكمال (٢/٦٧٢)، تهذيب التهذيب (٥/١٧٨) (٣٠٧)، تقريب التهذيب (١/٤٠٧) (٢٤٠)، خلاصة تهذيب الكمال (٢/٤٧)، الكاشف (٢/٧٨)، تاريخ البخاري الكبير (٣/٢١) (٦٤)، (٥/٢٣)، الجرح والتعديل (٥/٣٠)، أسد الغابة (٣/١٩٨) (٢٠٣)، تجريد أسماء الصحابة (١/٣٠٣)، الإصابة (٤/٤٠)، (٤٦)، الاستيعاب (٣/٨٨٣)، الحلية (٢/٦)، الوافي بالوفيات (١٧/١١٦)، الثقات (٣/٢٣٩)، أسماء الصحابة الرواة (ت١٣٧) .","vol":"12","page":568},{"text":"<span data-type=\"title\" id=toc-3915>[١٤١٤] عبد الله بن حُبْشِي</span>\nهو عبد الله بن حُبْشي الخَثْعَمِي. له رواية، عداده في أهل الحجاز، وسكن مكة.\nروى عنه عُبَيْد بن عُمَيْر، وسعيد بن محمد بن جُبَيْر بن مُطْعِم.\nحُبْشِي: بضم الحاء المهملة، وسكون الباء الموحدة، وكسر الشين المعجمة، وتشديد الياء.\nوعُبَيْد وعُمَيْر: مصغران.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١٤) تهذيب الكمال (٢/٦٧٣)، تهذيب التهذيب (٥/١٨٣)، (٣١٥)، تقريب التهذيب (١/٤٠٨) (٢٤٨)، خلاصة تهذيب الكمال (٢/٤٨)، الكاشف (٢/٢٩)، تاريخ البخاري الكبير (٣/٢٥)، (٥/٢٥)، أسد الغابة (٣/٢٠٨)، تجريد أسماء الصحابة (١/٣٠٤)، الإصابة (٤/٥٢)، الاستيعاب (٣/٨٨٧)، الحلية (٢/١٤)، الثقات (٣/٣٤٠) .","vol":"12","page":568},{"text":"<span data-type=\"title\" id=toc-3916>[١٤١٥] عبد الله بن أبي حَدْرَد</span>\nهو أبو محمد، عبد الله بن أبي حَدْرَد - واسم أبي حَدْرد سلامة بن عُمَيْر بن أبي سَلامَة، من هوازن بن أسلم الأسْلمي. وقيل في نسبه غير ذلك. أول مشاهده الحُدَيْبِيَّة، ثم خيبر، وما بعدها. ⦗٥٦٩⦘ مات سنة إِحدى وسبعين، وله إِحدى وثمانون سنة، ويُعَدُّ في أهل المدينة.\nروى عنه ابنه القعقاع، ومحمد بن جعفر بن الزُّبَير، وقيل: لم يثبت له صحبة، ولا رواية، وليس بالصحيح.\nحَدْرَد: بفتح الحاء المهملة، وسكون الدال الأولى المهملة، وفتح الراء.\nوعُمَيْر: مصغر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١٥) الجرح والتعديل (٥/ص٣٨)، الثقات (٣/٢٣١)، تعجيل المنفعة (٥٣٣)، تاريخ البخاري الكبير (٥/٧٥) .","vol":"12","page":568},{"text":"<span data-type=\"title\" id=toc-3917>[١٤١٦] عبد الله بن حُذَافَة</span>\nهو أبو حُذَافة، عبد الله بن حُذَافة بن قيس بن عَدِيّ بن سَعْد بن سَهْم القُرَشي السَّهْمي. أسلم قديمًا، وكان من المهاجرين الأوَّلين. هاجر إِلى أرض الحبشة الهجرة الثانية مع أخيه قيس بن حُذافة، ويقال: إِنه شهد بدرًا وكان رسولَ رسولِ الله - ﷺ- إِلى كسرى. ومات في خلافة عثمان بمصر.\nحُذافة: بضم الحاء المهملة، وبالذال المعجمة خفيفة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١٦) تهذيب التهذيب (٥/١٨٥) (٣١٩)، تقريب التهذيب (١/٤٠٩) (٢٥٢)، خلاصة تهذيب الكمال (٢/٤٩)، الكاشف (٢/٧٩)، تاريخ البخاري الكبير (٣/٨)، الجرح والتعديل (٥/ص٢٩)، أسد الغابة (٣/٢١١)، تجريد أسماء الصحابة (١/٣٠٥)، الإصابة (٤/٥٧)، الاستيعاب (٣/٨٨٨)، طبقات ابن سعد (١/٢٥٩)، (١٦٣)، الوافي بالوفيات (١٧/١٢٥)، الجرح والتعديل (٣/٢١٦) .","vol":"12","page":569},{"text":"<span data-type=\"title\" id=toc-3918>[١٤١٧] عبد الله بن أبي الحَمْساء</span>\nهو عبد الله بن أبي الحَمْساء العامري، من بني عامر بن صَعْصَعَة. عداده في البصريِّين، ويقال: سكن مكة، حديثُه عند عبد الله بن شَقِيق عن أبيه عنه، وقيل: هو عبد الله بن أبي الجَدْعاء فجعلهما أبو نُعَيْم واحدًا، وجعلهما محمد بن سعد اثنين.\nالحَمْساء: بفتح الحاء المهملة، وسكون الميم، وبالسين المهملة، والمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١٧) تهذيب الكمال (٢/٦٧٩)، تهذيب التهذيب (٥/١٩٢) (٣٣٠)، تقريب التهذيب (١/٤١٠)، (٢٦٤)، خلاصة تهذيب الكمال (٢/٤٩)، الكاشف (٢/٨١)، تاريخ البخاري الكبير (٣/٢٦)، الجرح والتعديل (٥/٤٢)، أسد الغابة (٣/٢١٧)، تجريد أسماء الصحابة (١/٣٠٦)، الإصابة (٤/٦٣)، الاستيعاب (٣/٨٩٢) .","vol":"12","page":569},{"text":"<span data-type=\"title\" id=toc-3919>[١٤١٨] عبد الله حمار</span>\nهذا عبد الله لم يُذْكَر له نَسَب، وإِنَّما كان اسمه نعمًا، فسمَّاه النبيُّ - ﷺ- عبد الله، وكان يلقب بحمار، وكان يُضْحِكُ النبيَّ - ﷺ- بكلامه، ويهدي له، وله ذِكْر في حدّ الخمر (١) .\n_________\n(١) انظر الحديث رقم (١٩٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١٨) أسد الغابة (٣/٢١٦) .","vol":"12","page":569},{"text":"<span data-type=\"title\" id=toc-3920>[١٤١٩] عبد الله بن حَنْطَب</span>\nهو أبو المُطَّلِب عبد الله بن حَنْطَب بن الحارث بن عبيد بن عمر بن مَخْزُوم المَخْزُومي القُرَشي.\nروى عنه ابنه المُطَّلِب.\nحنطب: بفتح الحاء المهملة، وسكون النون، وفتح الطاء المهملة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤١٩) تهذيب الكمال (٢/٦٧٦)، تهذيب التهذيب (٥/١٩٢) (٣٣١)، تقريب التهذيب (١/٤١١) (٢٦٥)، خلاصة تهذيب الكمال (٢/٥١)، الكاشف (٢/٨١)، أسد الغابة (٣/٢١٨)، تجريد أسماء الصحابة (١/٣٠٦)، الاستيعاب (٤/٦٤)، الاستيعاب (٣/٨٩٢)، الثقات (٣/٢١٩) .","vol":"12","page":569},{"text":"<span data-type=\"title\" id=toc-3921>[١٤٢٠] عبد الله بن حَنْظَلَة</span>\nهو أبو عبد الرحمن، عبد الله بن حَنْظَلَة بن أبي عامر الرَّاهب بن صَيْفِيّ بن النُّعمان بن مالك بن أُمَيَّة بن ضُبَيْعة بن زيد بن مالك بن عوف بن عمرو الأنصاري. وحنظلة أبوه هو غسيلُ الملائكة. ولد على عهد رسول الله - ﷺ- وتوفي النبيُّ - ﷺ- وله سبع سنين، وقد رآه، وروى عنه. كان خَيِّرًا فاضلًا مقدَّمًا في الأنصار. وهو الذي بايعه أهل المدينة على خلع يزيد بن معاوية، وقتل يوم الحَرَّة بسبب ذلك سنة ثلاث وستين.\nروى عنه ابن أبي مُلَيْكة، وعبد الله بن يزيد الخَطْمي، وأسْماء بنت زَيْد بن الخَطَّاب، وقيس بن سَعد بن عُبَادَة.\nضُبَيْعة: بضم الضاد المعجمة، وفتح الباء الموحدة، وسكون الياء.\nوصيفي: منسوب إِلى الصيف: بالصاد المهملة.\nوالخَطْمِي: بفتح الخاء المعجمة، وسكون الطاء المهملة، وكسر الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢٠) تهذيب الكمال (٢/٦٧٦)، تهذيب التهذيب (٥/١٩٣) (٣٣٢)، تقريب التهذيب (١/٤١١)، (٤١١)، (٢٦٦)، خلاصة تهذيب الكمال (٢/٥١)، الكاشف (٢/٨٢) تاريخ البخاري الكبير (٣/٦٧) (٦٨)، تاريخ البخاري الصغير (١/١٢٥)، الجرح والتعديل (٥/ص٢٩)، أسد الغابة (٣/٢١٨)، تجريد أسماء الصحابة (١/٣٠٦)، الإصابة (٤/٦٥)، الاستيعاب (٣/٨٩٢)، الوافي بالوفيات (١٧/١٥٥)، الثقات (٣/٢٢٦)، أسماء الصحابة الرواة (ت٢٥٥) .","vol":"12","page":570},{"text":"<span data-type=\"title\" id=toc-3922>[١٤٢١] عبد الله بن حوالة</span>\nهو أبو حَوالة، عبد الله بن حَوَالة الأَزْدِي. ونَسَبَهُ الواقدي في بني عامر بن لُؤَي، والأول أشهر، ويشبه أن يكون حليفًا لبني عامر بن لؤي. نزل الشام، وقيل: الأَُرْدُن.\nروى عنه جُبَيْر بن نُفَيْر، وأبو إِدريس الخَوْلاني، وربيعة بن لَقِيط.\nمات بالشام سنة ثمانين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢١) تهذيب الكمال (٢/٦٧٦)، تهذيب التهذيب (٥/١٩٤) (٣٣٤)، تقريب التهذيب (١/٤١١) (٢٦٨)، خلاصة تهذيب الكمال (٢/٥١)، الكاشف (٢/٨٢)، تاريخ البخاري الكبير (٣/٣٣)، أسد الغابة (٣/٢١٩)، تجريد أسماء الصحابة (١/٣٠٦)، الإصابة (٤/٦٧)، الاستيعاب (٣/٨٩٤)، الوافي بالوفيات (١٧/١٥٦)، الثقات (٣/٢٤٣)، أسماء الصحابة الرواة (ت١٣٢) .","vol":"12","page":570},{"text":"<span data-type=\"title\" id=toc-3923>[١٤٢٢] عبد الله بن خالد</span>\nهو عبد الله بن خالد بن أَسِيد المَخْزومي. في صحبته ورؤيته نَظَرْ.\nروى عنه ابنه عبد العزيز.\nأَسيد: بفتح الهمزة، وكسر السين، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢٢) طبقات ابن سعد (٥/٤٧١)، أسد الغابة (٣/٢٢١) .","vol":"12","page":570},{"text":"<span data-type=\"title\" id=toc-3924>[١٤٢٣] عبد الله بن خُبَيْب</span>\nهو أبو مُعاذ، عبد الله بن خُبَيْب الجُهَني، حليف للأنصار. مدني له ولإِخوته صحبة، حديثه في أهل الحجاز.\nروى عنه ابنه معاذ.\nخُبَيْب: بضم الخاء المعجمة، وفتح الباء الموحدة الأولى، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢٣) تهذيب الكمال (٢/٦٧٧)، تهذيب التهذيب (٥/١٩٧) (٣٤٠) تقريب التهذيب (١/٤١٢)، (٢٧٤) خلاصة تهذيب الكمال (٢/٥٢)، الكاشف (٢/٨٣) تاريخ البخاري الكبير (٣/٢١)، الجرح والتعديل (٥/٤٣)، أسد الغابة (٣/٢٢٣)، تجريد أسماء الصحابة (١/٣٠٧)، الإصابة (٤/٧٣)، الاستيعاب (٣/٨٩٤)، الثقات (٣/٢٣٢) .","vol":"12","page":570},{"text":"<span data-type=\"title\" id=toc-3925>[١٤٢٤] عبد الله بن رَوَاحة</span>\nهو أبو محمد، عبد الله بن رَوَاحَة بن ثَعْلَبة بن امرئ القيس بن عمرو بن امرئ القيس الأكبر بن الأغَرّ بن ثَعْلَبَة بن كَعْب بن الخَزْرَج بن الحارث بن الخَزْرَج الأنصاري الخَزْرَجي. أحد النُّقَباء. شهد العقبة، وبدرًا، وأحدًا، والخندق، والمشاهد بعدها، إِلا الفتح وما بعده، فإِنه قتل يوم مُؤْتَة شهيدًا أميرًا فيها، سنة ثمان، وهو أحد الشعراء المُحْسِنين.\nروى عنه ابن عباس، وأبو هريرة، وأنس.\nالأغر: بفتح الهمزة، والغين المعجمة، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢٤) تهذيب الكمال (٢/٦٨١)، تهذيب التهذيب (٥/٢١٢) (٣٦٩)، تقريب التهذيب (١/٤١٥) (٣٠٢)، خلاصة تهذيب الكمال (٢/٥٥)، الكاشف (٢/٨٦)، تاريخ البخاري الصغير (١/٢٣)، الجرح والتعديل (٥/٥٠)، أسد الغابة (٣/٢٣٤)، تجريد أسماء الصحابة (١/٣١٠)، الاستيعاب (٣/٨٩٨)، الإصابة (٤/٨٢)، سير الأعلام (١/٢٣٠)، الوافي بالوفيات (١٧/١٦٨) .","vol":"12","page":571},{"text":"<span data-type=\"title\" id=toc-3926>[١٤٢٥] عبد الله بن الزُّبَيْر</span>\nهو أبو بكر، ويقال: أبو خُبَيْب، عبد الله بن الزُّبَيْر بن العوَّام الأَسَدي القُرَشي. قد تقدَّم نسبه عند ذكر أبيه في العشرة - ﵃ -. كنَّاهُ النبيُّ - ﷺ- بكنية جدّه لأمه أبي بكر الصِّدِّيق، وسمَّاه باسمه. وهو أول مولود وُلِدَ في الإِسلام للمهاجرين بالمدينة أول سنة من الهجرة. ولدته أُمّه أسماء بِقُبَاء. وأتت به إلى النبي - ﷺ- فوضعه في حجره، فدعا بتمرة فمضغها، ثم تَفَلَ في فمه، فكان أول شيء دخل جوفه ريق رسول الله - ﷺ- ثم دعا له وبَرَّكَ عليه. وكان أطلس، لا شعر له في وجهه، ولا لحيته، وكان كثير الصيام، والصلاة، شهمًا ذا أنفة، شديد البأس. قتله الحجّاج بن يوسف بمكة، وصلبه يوم الثلاثاء لسبع عشرة خلت من جمادى الآخرة سنة ثلاث وسبعين، وقيل: سنة اثنين وسبعين. وكان بويع له بالخلافة سنة أربع وستين، وكان قبل ذلك لا يخاطب بالخلافة، واجتمع على طاعته أهل الحجاز واليمن، والعراق، وخراسان، وغير ذلك ما عدا الشام أو بعضه. وحجَّ بالناس ثماني حجج.\nروى عنه أخوه عُرْوَة وابنه عامر بن عبد الله، وابن أبي مُليكة، وعَبَّاس بن سهل بن سعد، وغيرهم.\nخُبَيْب: بضم الخاء المعجمة، وفتح الباء الموحدة الأولى، وسكون الياء بينهما.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢٥) تهذيب الكمال (٢/٦٨٢)، تهذيب التهذيب (٥/٢١٣) (٣٧١)، تقريب التهذيب (١/٤١٥) (٣٠٤)، خلاصة تهذيب الكمال (٢/٥٦)، الكاشف (٢/٨٦)، تاريخ البخاري الكبير (٣/٦)، تاريخ البخاري الصغير (١/١٥٩)، (١٦٤)، الجرح والتعديل (٥/٥٦)، أسد الغابة (٣/٢٤٢)، الحلية (١/٣٢٩)، (٣٣٧)، البداية والنهاية (٨/٢٨٣)، تجريد أسماء الصحابة (١/٣١١)، الإصابة (٤/٨٩)، الاستيعاب (٣/٩٠٥)، طبقات ابن سعد (٩/١١٧)، الوافي بالوفيات (١٧/١٧٢)، الثقات (٣/٢١٢)، أسماء الصحابة الرواة (ت٨٨) .","vol":"12","page":571},{"text":"<span data-type=\"title\" id=toc-3927>[١٤٢٦] عبد الله بن زَمْعَة</span>\nهو عبد الله بن زَمْعَة بن الأَسْود بن المُطَّلِب بن أَسَد بن عبد العُزَّى بن قُصَيّ القُرَشيّ الأَسَدي. عداده في أهل المدينة. ⦗٥٧٢⦘\nروى عنه عُرْوَة بن الزُّبَيْر، وأبو بكر بن عبد الرحمن بن الحارث.\nزَمْعَة: بفتح الزاي، وفتح الميم، وقد تسكن، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢٦) تهذيب الكمال (٢/٦٨٣)، تهذيب التهذيب (٥/٢١٨) (٣٧٧)، تقريب التهذيب (١/٤١٦) (٣١٠)، خلاصة تهذيب الكمال (٢/٥٧)، الكاشف (٢/٨٧)، تاريخ البخاري الكبير (٣/٧) (٢١٨)، تاريخ البخاري الصغير (١/١١٥)، الجرح والتعديل (٥/٥٩)، أسد الغابة (٢/٢٤٥)، تجريد أسماء الصحابة (١/٣١١)، الإصابة (٤/٩٥)، الاستيعاب (٣/٩١٠)، الوافي بالوفيات (١٧/١٨٢)، الثقات (٣/٢١٧)، أسماء الصحابة الرواة (ت٧٠٤)، (٩٣٤) .","vol":"12","page":571},{"text":"<span data-type=\"title\" id=toc-3928>[١٤٢٧] عبد الله بن زَيْد</span>\nهو أبو محمد، عبد الله بن زَيْد بن ثَعلَبَة بن عبد ربّه بن زَيْد بن الحارث بن الخَزْرَج الأَنْصاري الخَزْرَجي.\nوقيل: ليس في نسبه ثَعْلَبَة، وإِنَّما ثَعلبة أخو زَيْد، وهما ابنا عبد ربّه. شهد عبد الله العقبة، وبدرًا، والمشاهد بعدها. وهو الذي أُرِي الأذان في النَّوم سنة إِحدى من الهجرة، بعد بناء المسجد. وكانت معه راية بني الحارث بن الخزرج يوم الفتح. عداده في أهل المدينة. ومات بها سنة اثنتين وثلاثين، وهو ابن أربع وستين، وصلَّى عليه عثمان. وله ولأبويه صحبة.\nروى عنه ابنه محمد، وسعيد بن المسيّب، وابن أبي ليلى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢٧) طبقات ابن سعد (٣/٥٣٦)، تاريخ ابن معين (٢/٣٠٩)، طبقات خليفة (٩٦)، التاريخ الكبير (٥/١٢)، الجرح والتعديل (٥/٥٧)، والاستيعاب (٩١٢-٩١٣)، أسد الغابة (٣/٢٤٧)، تهذيب الكمال (٦٨٤) والصبر (١/٣٣)، وسير أعلام النبلاء (٢/٣٧٥-٣٧٧)، وتهذيب التهذيب (٥/٢٢٣-٢٢٤)، والإصابة (٦/٩٠) وشذرات الذهب (١/١٩٧) .","vol":"12","page":572},{"text":"<span data-type=\"title\" id=toc-3929>[١٤٢٨] عبد الله بن زيد</span>\nهو أبو محمد، عبد الله بن زَيْد بن عاصم بن عَمْرو بن عَوْف بن مَبْذول بن عَمْرو بن غَنْم بن مازِن الأَنْصاري المازني، من بني مازن بن النجار. شهد أُحُدًا، ولم يشهد بدرًا. وهو الذي قتل مُسَيْلَمَة الكذّاب فيما ذكره خليفة بن خياط وغيره، مشاركًا وَحْشِيَّ بن حرب في قتله. وقُتِلَ عبدُ الله بن زيد يومَ الحرَّة سنة ثلاث وستين.\nروى عنه عَبَّاد بن تميم، وهو ابن أخيه، وابن المُسَيِّب.\nمَبْذُول: بفتح الميم، وسكون الباء الموحدة، وضم الذال المعجمة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوعَبَّاد: بتشديد الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢٨) (٢١/٨٦٤)، تهذيب التهذيب (٥/٢٢٣) (٣٨٥)، تقريب التهذيب (١/٤١٧) (٣١٧)، خلاصة تهذيب الكمال (٢/٥٨)، الكاشف (٢/٨٨)، تاريخ البخاري الكبير (٣/١٢)، تاريخ البخاري الصغير (١/١٢٥) (١٣٩)، الجرح والتعديل (٥/٥٧)، الإصابة (٤/٩٨)، تجريد أسماء الصحابة (١/٣١١)، أسد الغابة (٣/٢٥٠)، الاستيعاب (٣/٩١٣)، طبقات ابن سعد (١/٢٦)، (٦/١٩) (٧/١٨٣)، الوافي بالوفيات (١٧/١٨٤)، الثقات (٣/٢٢٣) .","vol":"12","page":572},{"text":"<span data-type=\"title\" id=toc-3930>[١٤٢٩] عبد الله بن السَّائب</span>\nهو أبو عبد الرحمن، عبد الله بن السَّائب بن أبي السَّائب واسم أبي السّائب صَيْفِيّ بن عابد بن عبد الله بن عُمَر بن مَخْزوم المَخْزومي القُرَشي القاري من بني القارة، قاله ابن مَنْدة. وقال ابن عبد البر: القارئ بالهمزة. وقال: أخذ عنه أهل مكة القراءة، وعليه قرأ مجاهد وغيره. وفيما قاله ابن مندة نَظَر، لأن بني مخزوم ليسوا من بني القارة. وعداد عبد الله في أهل مكة، وبها مات قبل قتل ابن الزُّبير بيسير.\nروى عنه عبد الله بن عمرو بن العاص، وأبو سلمة بن سفيان، وابن أبي مُلَيْكة. ⦗٥٧٣⦘\nعابد: بالباء الموحدة، والدال المهملة.\nوصيفي: منسوب إِلى الصيف، بالصاد المهملة، والياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٢٩) تهذيب الكمال (٢/٨٥)، تهذيب التهذيب (٥/٢٢٩) (٣٩٣)، تقريب التهذيب (١/٤١٧)، (٣٢٤)، خلاصة تهذيب الكمال (٢/٥٩)، الكاشف (٢/٨٩)، تاريخ البخاري الصغير (١/١٢٦)، الجرح والتعديل (٥/٦٥)، الوافي بالوفيات (١٧/١٨٧) والحاشية، أسد الغابة (٣/٢٥٤)، الاستيعاب (٣/٩١٥)، الإصابة (٤/١٠٢)، تجريد أسماء الصحابة (١/٣١٣)، طبقات ابن سعد (٥/٤٧٣)، الوافي بالوفيات (١٧/١٨٧)، أسماء الصحابة الرواة (ت٢٣)، (٤٦٤) .","vol":"12","page":572},{"text":"<span data-type=\"title\" id=toc-3931>[١٤٣٠] عبد الله بن سَرْجِس</span>\nهو عبد الله بن سَرْجِس المزني، ويقال: المخزومي. قال: أظنه حليفًا لهم، وهو بصري، وحديثه في البصريين.\nروى عنه عاصم الأَحْوَل، وقتادَة بن دِعَامَة.\nسَرْجِس: بالسِّينَيْن المُهْمَلَتَيْن، وبينهما جيم، بوزن نَرْجِس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣٠) تهذيب الكمال (٢/٦٨٧)، تهذيب التهذيب (٥/٢٣٢) (٤٠٠)، تقريب التهذيب (١/٤١٨) (٣٣٢)، خلاصة تهذيب الكمال (٢/٦٠)، الكاشف (٢/٩٠)، تاريخ البخاري الكبير (٣/١٧) (٩٨) (٥/٩٨)، الجرح والتعديل (٥/٦٣)، ميزان الاعتدال (٥/١٧)، أسد الغابة (٣/٢٥٦)، تجريد أسماء الصحابة (١/٣١٣)، الإصابة (٤/١٠٦)، الاستيعاب (٣/٩١٦)، الثقات (٣/٢٣٠)، (٥/٢٣) .","vol":"12","page":573},{"text":"<span data-type=\"title\" id=toc-3932>[١٤٣١] عبد الله بن سَعْد</span>\nهو أبو يحيى، عبد الله بن سَعْد بن أبي سَرْح بن الحارث بن حَبيب بن خزيمة بن نضر بن مالك بن حِسْل بن عامر بن لُؤي العامري القُرَشي. وهو أخو عثمان بن عفان من الرّضاعة. أسلم قبل الفتح، وهاجر وكان يكتب الوحي. ثم ارتدَّ مشركًا، وعاد إِلى قريش بمكة. فلمَّا كان يوم الفتح أهدر النبيُّ - ﷺ- دَمَه، فاستأمن له عثمان بن عفان، فأمَّنَه بعد أن صمت ليقوم إِليه من يقتله، وأسلم يومئذ وحَسُنَ إِسلامه. ولاه عثمان مصر سنة خمس وعشرين وعلى يده كان فتح إِفريقية سنة سبع وعشرين. مات بعسقلان سنة ست أو سبع وثلاثين، وقيل: مات بالرَّملة، وقيل: بإِفريقية، والأول أصحّ.\nروى عنه الهيثم بن شُفَيّ.\nسَرح: بفتح السين المهملة، وبالحاء المهملة.\nوحبيب: مختلف فيه: فقيل: هو بضم الحاء المهملة، وفتح الباء الموحدة الأولى، وسكون الياء تحتها نقطتان، بين البَاءين. وقيل: هو مثله إِلا أن الياء التي تحتها نقطتان مشددة مكسورة. وقال ابن ماكولا: إن خزيمة أخو نضر بن مالك لا ابنه، وهو الصحيح عنده.\nوحِسْل: بكسر الحاء المهملة، وسكون السين المهملة، وباللام.\nوالهَيْثَم: بفتح الهاء، وسكون الياء، وبعدها ثاء مثلثة.\nوشفي: بضم الشين المعجمة، وفتح الفاء، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣١) طبقات ابن سعد (٧/٤٩٦)، نسب قريش (٤٣٣)، وطبقات خليفة (٢٩١)، تاريخه انظر الفهرس، والتاريخ الكبير (٥/٢٩)، وتاريخ أبي زرعة (١/١٨٣، ١٨٥)، الجرح والتعديل (٥/٦٣)، الاستيعاب (٩١٨)، وتاريخ دمشق (٣٤/١٦-٤٠)، وأسد الغابة (١/٢٦٩)، وسير أعلام النبلاء (٣/٣٣)، والإصابة (٢/٣١٦-٣١٨)، النجوم الزاهرة (١/٧٩) .","vol":"12","page":573},{"text":"<span data-type=\"title\" id=toc-3933>[١٤٣٢] عبد الله بن سعد</span>\nهو عبد الله بن سَعْد الأَنْصاري. عمّ حَرَام بن حَكِيم. حديثه عند أهل الشام. ⦗٥٧٤⦘\nروى عنه ابن أخيه حَرَام بن حَكِيم، وخالد بن معدان.\nحَرام: ضد حلال.\nوحَكِيم: بكسر الكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣٢) تهذيب الكمال (٢/٦٨٧)، تهذيب التهذيب (٥/٢٣٥) (٤٠٥)، تقريب التهذيب (١/٤١٨) (٣٣٧)، خلاصة تهذيب الكمال (٢/٦١)، الكاشف (٢/٩١)، تاريخ البخاري الكبير (٣/٢٨)، أسد الغابة (٣/٢٥٨)، تجريد أسماء الصحابة (١/٣١٤)، الاستيعاب (٣/٩١٧)، الإصابة (٤/١١٢)، أسماء الصحابة الرواة (ت٥٩٤، ٩٢٤) .","vol":"12","page":573},{"text":"[]<span data-type=\"title\" id=toc-3934> عبد الله بن السعدي</span>\nهو أبو محمد، عبد الله بن السَّعْدي (١) . والسَّعْديُّ: مختلف في اسمه: فقيل: هو قدامة، وقيل: عمرو، وقيل: عبيد (٢) بن وقدان ابن عبد شمس بن عبد بن نضر بن مالك بن حِسْل بن عامر بن لؤي بن غالب المكي.\nوإنَّما قيل له: السَّعدي لأن السَّعْديَّ كان مُسْتَرضعًا في بني سعد بن بكر.\nوإِنَّمَا قيل له: المالكي لأنه نسب إِلى جده مالك بن حسل. سكن الأُرْدُنَّ. ومات بالشام سنة سبع وخمسين. له صحبة ورواية.\nوروى عن عمر بن الخطاب.\nروى عنه حُوَيْطِب بن عبد العُزَّى، وأبو إِدريس الخَوْلاني، وعبد الله بن مُحَيْرِيز. وقد اختُلف عليه في ذكر حديثه.\nفأخرجه الحُمَيْديّ في «الجمع بين الصحيحين» عبد الله بن السَّعدي، كما ذكرنا. وفي رواية أخرى عن ابن السّعدي المالكي. وأخرجه أبو داود عن ابن السّاعديّ. وأخرجه النسائي في موضع عن ابن السَّاعديّ المالكي، وفي موضع آخر مثل الحميدي.\nقُدامة: بضم القاف، وتخفيف الدَّال المهملة.\nووَقدان: بفتح الواو، وسكون القاف، وبالدال المهملة، والنون.\nوحِسْل: بكسر الحاء المهملة، وسكون السين، وباللام.\n_________\n(١) في هامش خ: وإنما قيل له السعدي، لأنه كان مسترضعًا في بني سعد بن بكر. أهـ.\n(٢) كذا في الأصلين، وفي \" تهذيب الكمال \" عبد الله.","vol":"12","page":574},{"text":"[]<span data-type=\"title\" id=toc-3935> عبد الله بن سَلام</span>\nهو عبد الله بن سَلام بن الحارث، من بني قَيْنُقاع الإِسْرائيلي، من ولد يوسف بن يعقوب ﵉. وكان حليفًا لبني عَوْف بن الخَزْرج. وكان اسمه الحصين فسمَّاه النبيُّ - ﷺ- عبد الله، وهو أحد الأخيار، وأحد من شهد له النبيّ - ﷺ- بالجنة.\nروى عنه ابناه يوسف، ومحمد، وأنس بن مالك، وغيرهم.\nمات بالمدينة سنة ثلاث وأربعين. ⦗٥٧٥⦘\nسَلام: بتخفيف اللام.\nوقَيْنُقاع: بفتح القافين، وسكون الياء تحتها نقطتان، وضم النون، وبالعين المهملة.","vol":"12","page":574},{"text":"<span data-type=\"title\" id=toc-3936>[١٤٣٣] عبد الله بن سَهْل</span>\nهو عبد الله بن سَهْل الأنصاري الحارثي، أخو عبد الرحمن، وابن أخي مُحَيِّصَة. وهو المقتول بِخَيْبَر وذكره في القسامة (١) .\nمُحَيِّصة: بضم الميم، وفتح الحاء المهملة، وتشديد الياء بنقطتين تحتها وكسرها، وبالصاد المهملة.\n_________\n(١) انظر الحديث رقم (٧٨١٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣٣) الاستيعاب (٩٢٤)، أسد الغابة (٣/٢٧٩-٢٧١) الإصابة (٢/٣٢٠) .","vol":"12","page":575},{"text":"<span data-type=\"title\" id=toc-3937>[١٤٣٤] عبد الله بن الشِّخِّير</span>\nهو أبو مُطَرِّف عبد الله بن الشِّخِّير بن عَوْف بن كَعْب بن وَقْدان من الحرش، وهم بطن من بني عامر بن صعصة، العامِري الحِرَشي. يُعَدُّ في البصريين. وفد إِلى النبي - ﷺ- في بني عامر.\nروى عنه ابناه مُطَرِّف ويزيد.\nالشِّخِّير: بكسر الشين المعجمة، وكسر الخاء المعجمة، وتشديدها، وسكون الياء.\nوَقْدان: بفتح الواو، وسكون القاف، وبالدال المهملة.\nوالحَرِش: بفتح الحاء المهملة، وكسر الراء، وبالشين المعجمة.\nومُطرِّف: بضم الميم، وفتح الطاء المهملة، وكسر الراء، وتشديدها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣٤) تهذيب الكمال (٢/٦٩٢)، تهذيب التهذيب (٥/٢٥١) (٤٤٠)، تقريب التهذيب (١/٤٤٢) (٣٧٣)، خلاصة تهذيب الكمال (٢/٦٥)، الكاشف (٢/٩٥)، تاريخ البخاري الكبير (٣/٣١)، الجرح والتعديل (٥/٧٩)، أسد الغابة (٣/٢٧٤)، تجريد أسماء الصحابة (١/٣١٧)، الإصابة (٤/١٢٧)، الاستيعاب (٣/٩٢٦)، طبقات ابن سعد (١/٣١١)، الثقات (٣/٢٣٨) .","vol":"12","page":575},{"text":"<span data-type=\"title\" id=toc-3938>[١٤٣٥] عبد الله الصنابحي</span>\nقد اختُلِفَ فيه على عطاء بن يسار. فقيل: عبد الله الصُّنَابِحي، وقيل: أبو عبد الله الصُّنَابحي. وقال يحيى بن معين: يُقال عبد الله [وأبو عبد الله] (١) وخالفه غيره، فقال: هذا غير عبد الله. وأما أبو عبد الله الصُّنَابحي فاسمه عبد الرحمن، وسيرد ذكره في التابعين. وقال ابن عبد البر: الصواب عندي أن الصُّنابحي أبو عبد الله تابعي، لأن عبد الله الصُّنابحي غير معروف في الصحابة، والصُّنابحي الصحابي قد أخرج حديثه مالك في «الموطأ»، والنَّسائي في «سننه»، والله أعلم.\n_________\n(١) زيادة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣٥) تهذيب التهذيب (٦/٩٠) (١٨٦)، تقريب التهذيب (١/٧٦٣) (٧٧٠)، الثقات (٥/٤٤) .","vol":"12","page":575},{"text":"<span data-type=\"title\" id=toc-3939>[١٤٣٦] عبد الله بن الطُّفَيْل</span>\nهو عبد الله بن الطُّفَيْل بن سَخْبَرة، أخو عائشة لأمها. هكذا جاء في كتاب البخاري، والحُمَيْدي على اختلاف النسخ في ذكر الهجرة (١) ⦗٥٧٦⦘ وهذا لفظه قال: وكان عامر بن فُهَيْرة غلامًا لعبد الله بن الطُّفَيْل بن سَخْبَرة أخي عائشة لأُمِّها.\nوالذي جاء في كتب أسماء الصحابة، على اختلاف الكتب والتصانيف، وفي «تاريخ البخاري» أن أخا عائشة لأمها هو الطُّفَيل بن عبد الله، لا عبد الله بن الطُّفيل، والذي جاء في ذكر عامر بن فُهَيرة أنه مولى أبي بكر الصِّدِّيق. والطُّفيل: هو ابن عبد الله بن الحارث بن سَخْبَرة بن جُرْثُومة بن عادِيَة بن مُرَّة بن الأَوْس بن النَّمِر بن عثمان القُرَشي، وقيل: الأَزْدي، وذلك أن عبد الله أبا الطُفَيل قدم مكة، وتحته أم رومان، وهي أم عائشة، فحالف أبا بكر قبل الإِسلام، ومات وقد ولدت له أم رومان الطُّفَيل، فتزوجها أبو بكر، فولدت له عبد الرحمن وعائشة.\nروى عن الطُّفَيل رِبْعي بن حِراش.\nسَخْبَرة: بفتح السين المهملة، وسكون الخاء المعجمة، وبالباء الموحدة مفتوحة.\nوفُهَيْرة: بضم الفاء، وفتح الهاء، وبالراء.\nوجُرْثُومَة: بضم الجيم، وسكون الراء، وضم الثاء المثلثة.\nوعادية: ... (٢) .\nوالنَّمِر: بفتح النون، وكسر الميم.\nورِبْعيّ: بكسر الراء، وسكون الباء الموحدة، وتشديد الياء بنقطتين تحتها.\nوحِراش: بكسر الحاء المعجمة، وتخفيف الراء، وبالشين المعجمة.\n_________\n(١) انظر الحديث رقم (٩٢٠٣) .\n(٢) بياض في م، خ مقداره ثلاث كلمات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣٦) التاريخ الكبير (٤/٣٦٤)، والجرح والتعديل (٤/٤٨٩) والاستيعاب (٧٥٦-٧٥٧)، وأسد الغابة (٣/٧٧-٧٨)، وتهذيب التهذيب (٥/١٤-١٥)، والإصابة (٣/٣٢٨) .","vol":"12","page":575},{"text":"<span data-type=\"title\" id=toc-3940>[١٤٣٧] عبد الله بن أبي طَلْحَة</span>\nهو عبد الله بن أبي طَلْحَة واسم أبي طَلْحَة زَيْد بن سَهْل بن الأَسْود بن حَرَام، من بني مالك بن النَّجّار الأَنْصاري. وهو الذي سمّاه النبيُّ - ﷺ- وحَنَّكَه، ودعا له. قال أنس بن مالك: ما كان في الأنْصار ناشئ أفضل منه. وهو أخو أنس لأُمِّه. ووُلِد لعبد الله عشرة بنين، كلهم قُرّاء القرآن.\nوروى عنه منهم إِسحاق، وعبد الله، وعمر.\nحَرَام: ضد حلال.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣٧) تهذيب الكمال (٢/٦٩٧)، تهذيب التهذيب (٥/٢٦٩) (٤٦١)، تقريب التهذيب (١/٤٢٤) (٣٩٣)، خلاصة تهذيب الكمال (٢/٦٨)، الكاشف (٢/٩٨)، تاريخ البخاري الكبير (٥/٩٤)، الوافي بالوفيات (٣/٢٨٤)، تجريد أسماء الصحابة (١/٣١٩)، الاستيعاب (٣/٩٢٩)، البداية والنهاية (٩/٤٣)، طبقات ابن سعد (٨/٤٢٥) (٤٣١)، الثقات (٣/٢٤٣) .","vol":"12","page":576},{"text":"<span data-type=\"title\" id=toc-3941>[١٤٣٨] عبد الله بن عامر</span>\nهو أبو محمد، عبد الله بن عامِر بن رَبيعة بن عامِر بن مَالك. وقد تقدَّم تمامُ نسبه عند اسم أبيه عامر العَنْزي. قُبِضَ النبيّ - ﷺ-، وله أربع سنين، أو خمس، وهذا عبد الله هو الأصغر، وله أخ اسمه عبد الله أكبر منه، وكلاهما يكنى ⦗٥٧٧⦘ أبا محمد. واستشهد الأكبر يوم الطائف. ومات الأصغر سنة خمس وثمانين، وقيل: سنة سبعين.\nالعَنْزي: بفتح العين المهملة، وسكون النون، وبالزاي.\nروى عنه زياد مولاه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣٨) تهذيب الكمال (٢/٦٩٨)، تهذيب التهذيب (٥/٢٧٠) (٤٦٥)، تقريب التهذيب (١/٤٢٥) (٣٩٧)، خلاصة تهذيب الكمال (٢/٦٠)، الكاشف (٢/١٠٠)، الجرح والتعديل (٥/١٢٢)، ميزان الاعتدال (٢/٤٢٥)، تاريخ البخاري الكبير (٥/٥٧)، طبقات ابن سعد (٢/٣٨٣)، (١٧٧)، (٥/٣٣٤)، أسد الغابة (٣/٢٨٦)، الإصابة (٤/١٣٨)، تجريد (١/٣٢٠)، الاستيعاب (٣/٩٣٠)، الوافي بالوفيات (١٧/٢٢٨)، الثقات (٣/٢١٩) .","vol":"12","page":576},{"text":"<span data-type=\"title\" id=toc-3942>[١٤٣٩] عبد الله بن عامِر</span>\nهو عبد الله بن عامر بن كُرَيْز بن حَبِيب بن عبد شمس بن عبد مناف القرشي. وقال ابن ماكولا: هو عبد الله بن عامِر بن كُرَيْز بن رَبيعة بن حَبيب، فزاد في نسبه ربيعة. وهو ابن خال عثمان بن عَفَّان، وُلِدَ على عهد رسول الله - ﷺ- فأتي به، فتفل عليه، وعوَّذَهُ. وتوفي النبيُّ - ﷺ- وله ثلاث عشرة سنة. وقيل: إِنه لم يَرْوِ عن النبي - ﷺ- شيئًا، ولا حفظ عنه.\nومات سنة تسع وخمسين.\nوروى عنه وعن عبد الله بن الزبير حَنْظلة بن قيس حديثًا واحدًا مشتركًا بينهما.\nوولاه عثمان البصرة وخراسان وأقام عليهما إِلى أن قُتل عثمان، ولما أن أفضى الأمر إِلى معاوية ردَّ إِليه ذلك. وكان سخيًّا كريمًا، ميمون النقيبة، كثير المناقب، وهو افتتح خراسان، وقُتِل كسرى في ولايته. وأحرم من نيسابور شكرًا لله تعالى ولم يختلفوا أنه افتتح أطراف فارس وعامة خراسان وأصفهان وكرمان وحلوان، وهو الذي شق نهر البصرة.\nكُرَيْز: بضم الكاف، وفتح الراء، وسكون الياء، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٣٩) تهذيب التهذيب (٥/٢٧٢) (٤٦٨)، ميزان الاعتدال (٢/٤٤٩)، الثقات (٥/٧)، طبقات ابن سعد (ج٤/٥٧)، (ج٥/١٥١)، (ج٧/١٤)، (٥٦)، (٥٧)، البداية والنهاية (٧/٢٣٠) .","vol":"12","page":577},{"text":"<span data-type=\"title\" id=toc-3943>[١٤٤٠] عبد الله بن عَبَّاس</span>\nهو أبو العباس، عبد الله بن العباس بن عبد المُطَّلب الهاشمي القُرَشيّ. ابن عم النبي - ﷺ-، وأُمّه لبابة بنت الحارث، من بني عامر بن صَعْصَعَة، أخت ميمونة بنت الحارث، زوج النبي - ﷺ-. وُلِدَ قبل الهجرة بثلاث سنين. وتوفي النبي - ﷺ-، وله ثلاث عشرة سنة، وقيل: خمس عشرة، وقيل: عشر، وذلك قبل خروج بني هاشم من الشعب، وهم محصورون فيه، وقيل: ولد قبل الهجرة بسنتين. كان حَبْر هذه الأمة وعالمها، دعا له النبي - ﷺ- بالحكمة والفقه والتأويل، رأى جبريل ﵇ مرتين.\nقال مَسْرُوق: كنت إِذا رأيت عبد الله بن عباس قلت: ⦗٥٧٨⦘ أجمل الناس، فإِذا تكلم قلت: أفصح الناس، فإذا تحدّث قلت: أعلم الناس. وكان عمر بن الخطّاب يقرّبه ويدنيه ويشاوره مع جلّة الصحابة. وكُفَّ بصره في آخر عمره. ومات بالطائف سنة ثمان وستين في أيام ابن الزُّبَيْر، وهو ابن سبعين سنة، أو إِحدى وسبعين، وصلّى عليه محمد بن الحنفية.\nروى عنه خلق كثير من الصحابة، والتابعين. وكان أبيض طويلًا مشربًا صفرة جسيمًا وسيمًا صبيح الوجه، له وفرة يخضب بالحناء. وكان قدم مصر، وغزا إفريقية مع عبد الله بن سعد بن أبي سَرْح في سنة سبع وعشرين.\nلُبَابة: بضم اللام، وتخفيف الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤٠) تهذيب الكمال (٢/٦٩٨)، تهذيب التهذيب (٥/٢٧٦) (٤٧٤)، تقريب التهذيب (١/٤٢٥) (٤٠٤)، خلاصة تهذيب الكمال (٢/٦٩)، (١٧٢)، الكاشف (٢/١٠٠)، تاريخ البخاري الكبير (٣/٣)، (٥/٣)، (٧/ ٢)، الجرح والتعديل (٥/١١٦)، الثقات (٣/٢٠٧)، أسد الغابة (٣/٢٩٠)، الحلية (١/٣١٤)، (٣٢٩)، البداية والنهاية (٨/٢٩٥)، تجريد (١/٣٢٠)، الإصابة (١/٣٢٢)، (٤/١٤١)، الاستيعاب (٣/٩٣٣)، طبقات ابن سعد (٩/١١٨) (١١٩)، الوافي بالوفيات (١٧/٢٣١) .","vol":"12","page":577},{"text":"<span data-type=\"title\" id=toc-3944>[١٤٤١] عبد الله بن عبد الأسد</span>\nهو أبو سَلَمَة، عبد الله بن عبد الأَسَد بن هِلال بن عبد الله بن عُمَر بن مَخْزوم المَخْزومِي القُرَشي.\nابن عمَّة النبي - ﷺ-. وأمه بَرَّة بنت عبد المُطَّلِب بن هاشم. وكان زوج أم سَلَمَة قبل النبي - ﷺ-، وأسلم بعد عشرة، وكان الحادي عشر من المسلمين. وهو أول من هاجر هو وزوجته أم سلمة إِلى الحبشة. وشهد بدرًا، وكان أخًا للنبي - ﷺ-، وأخًا لحمزة بن عبد المُطَّلب من الرضاعة، أرضعتهم ثُوَيْبة مولاة أبي لهب. وشهد المشاهد إِلى أن مات بالمدينة سنة أربع، وقيل: في جمادى الآخرة سنة ثلاث، وهو ممن غلبت عليه كنيته. وله من الأولاد سلمة، وعمر، وزينب.\nروت عنه أم سلمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤١) تهذيب التهذيب (٥/٢٨٧)، (٤٨٧)، تقريب التهذيب (١/٤٢٧) (٤١٧) تاريخ البخاري الكبير (٥/٦)، الجرح والتعديل (٥/ص١٠٧)، الثقات (٣/٢١٣) .","vol":"12","page":578},{"text":"<span data-type=\"title\" id=toc-3945>[١٤٤٢] عبد الله بن عبد الله بن أُبَيّ</span>\nهو عبد الله بن عبد الله بن أُبَيّ بن مالك بن الحارث بن عبيد بن مالك بن سالم بن غَنْم بن عمرو بن الخَزْرَج الأَنْصاري. ويعرف أبوه بابن أُبَيّ بن سَلول، وسَلول امرأة من خزاعة، هي أم أُبَيّ، وسالم بن غَنْم يعرف بالحبلي لعظم بطنه. وكان اسم عبد الله الحُباب، وبه كان يكنى أبوه، فَغَيَّره النبي - ﷺ-، وسمَّاه عبد الله، وأبوه رأس المنافقين، وكان هو من فضلاء الصحابة وخيارهم. شهد بدرًا والمشاهد بعدها مع رسول الله - ﷺ-. واستشهد يوم اليمامة في خلافة أبي بكر في سنة اثنتي عشرة.\nروى عنه أبو هريرة، وعائشة. ⦗٥٧٩⦘\nغَنم: بفتح الغين المعجمة، وسكون النون.\nوسَلُول: بفتح السين المهملة، وضم اللام الأولى.\nوالحُبَاب: بضم الحاء المهملة، وتخفيف الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤٢) طبقات ابن سعد (٣/٥٤٠)، تاريخ خليفة (١١٤)، الجرح والتعديل (٥/٨٩-٩٠)، والاستيعاب (٩٤٠-٩٤٢)، أسد الغابة (٣/٢٩٦-٢٩٧) تهذيب الأسماء واللغات (١/٢٧٦)، سير أعلام النبلاء (١/٣٢١- ٣٢٣)، والإصابة (٦/١٤٢-١٤٣) .","vol":"12","page":578},{"text":"<span data-type=\"title\" id=toc-3946>[١٤٤٣] عبد الله بن عَتِيك</span>\nهو عبد الله بن عَتِيك الأَنْصاري، أخو جابر بن عَتِيك. وقد تقدَّم نسبه عند ذكر أخيه. شهد أُحُدًا والمشاهدَ بعدها. وهو الذي قتل أبا رافِع بن أبي الحُقَيْق. واستشهد باليمامة.\nروى عنه ابنه، وكعب بن مالك، وعبد الرحمن بن كعب بن مالك. وقد قيل: إنه ليس أخا جابر بن عتيك، وأن هذا خزرجيُّ، وذاك أوسي، وأن أخاه الحارث بن عتيك، والأول أكثر. قال ابن عبد البرّ: إِلا أنَّ الذين قتلوا ابن أبي الحُقَيْق خزرجيّون، والذين قتلوا كعب بن الأشرف أوْسِيُّون. لم يختلف أصحاب التاريخ في ذلك. قال: وهذا يصحِّح قولَ من قال إن عبد الله بن عتيك ليس أخا جابر بن عتيك. قال: وقد نسب عبد الله بن عتيك في قول خليفة: عبد الله بن عتيك بن قيس بن الأسود، من بني كعب بن غنم بن سَلَمَة، ثم من بني جُشَم بن الخَزْرج.\nعَتِيك: بفتح العين المهملة، وكسر التاء فوقها نقطتان، وسكون الياء تحتها نقطتان، وبالكاف.\nالحُقَيْق: بضم الحاء المهملة، وفتح القاف الأولى، وسكون الياء تحتها نقطتان.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤٣) تهذيب الكمال (٢/٧٠٨)، تهذيب التهذيب (٥/٣١٢)، (٥٣٣) تقريب التهذيب ١٠/٩٤٣٢ (٤٦٢) خلاصة تهذيب الكمال (٢/٧٧)، الكاشف (٢/١٠٧)، تاريخ البخاري الكبير (٥/١٤٣)، (١٣)، الجرح والتعديل (٥/١٢١)، أسد الغابة (٣/٢٠٦)، الثقات (٣/٢٢٦) .","vol":"12","page":579},{"text":"<span data-type=\"title\" id=toc-3947>[١٤٤٤] عبد الله بن عثمان</span>\nهو أبو بكر الصِّدِّيق، عبد الله بن عثمان التَّيْمي القُرَشي. تقدَّم في الباب الثالث عند ذكر العشرة - ﵃ -.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤٤) تهذيب الكمال (٢/٧٠٩)، تهذيب التهذيب (٥/٣١٥)، (٥٣٧)، تقريب التهذيب (١/٤٣٢)، (٤٦٦)، خلاصة تهذيب الكمال (٢/٧٨)، الكاشف (٢/١٠٨)، الجرح والتعديل (٥/١١١)، أسد الغابة (٣/٣٠٩)، التجريد (١/٣٢٣)، الإصابة (٤/١٦٩)، الاستيعاب (٣-٤/٩٦٣)، الوافي بالوفيات (١٧/٣٠٥)، طبقات ابن سعد (٣/٥٤)، (١٧٠)، (٢٤٣)، (٥/١٨٧)، (٢٥٠)، (٨/٢٤٠)، ديوان الإسلام (ت٦٦) .","vol":"12","page":579},{"text":"<span data-type=\"title\" id=toc-3948>[١٤٤٥] عبد الله بن عدي</span>\nهو أبو عمرو، وقيل: أبو عمر، عبد الله بن عَدِيّ بن حَمْراء القُرَشيّ الزُّهْري، وقيل: إِنه ثقفي. قال البخاري: عبد الله بن عَدِيّ بن الحَمْراء، أبو عمرو، أو أبو عمر. وهو في عداد أهل الحجاز. وكان ينزل فيما بين قُدَيْد وعُسْفَان.\nروى عنه أبو سلمة بن عبد الرحمن، ومحمد بن جُبَيْر بن مُطْعِم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤٥) تهذيب الكمال (٢/٧١٠)، تهذيب التهذيب (٥/٩٣١٨ (٥٤٣)، تقريب التهذيب (١/٤٣٣) ٤٧٢)، خلاصة تهذيب الكمال (٢/٧٩)، الكاشف (٢/١٠٩) الجرح والتعديل (٥/١٢١)، أسد الغابة (٣/٣٣٦)، التجريد (١/٣٢٤)، الإصابة (٤/١٧٧)، الإصابة (ج، ٣ ج٤/٩٤٨)، الثقات (٣/٢١٥)،أسماء الصحابة الرواة: (ت٦٦٤) (٨٤٥) .","vol":"12","page":579},{"text":"<span data-type=\"title\" id=toc-3949>[١٤٤٦] عبد الله بن عمر</span>\nهو أبو عبد الرحمن، عبد الله بن عمر بن الخَطَّاب القُرَشي العَدَوي. وقد تقَدَّم تمام نسبه عند ذكر أبيه أسلم مع أبيه بمكة وهو صغير. وقد ذهب قوم إِلى أنه أسلم قبل أبيه، ولم يصح، ولم يشهد بدرًا. واختلفوا في شهوده أُحُدًا، والصحيح أنَّ أول مشاهده الخندق، وقيل: إِنما استصغر يوم بدر، وأجازه ⦗٥٨٠⦘ النبي - ﷺ- يوم أُحُد، وروى نافع أنه ردَّه يوم أُحُد، لأنه كان له أربع عشرة سنة، وشهد ما بعد الخندق من المشاهد. وكان من أهل الورع، والعلم والزهد شديد التحري والاحتياط والتَّوَقّي في فتياه، وكل ما يأخذ به نفسه.\nولد قبل الوحي بسنة، ومات بمكة سنة ثلاث وسبعين بعد قتل ابن الزُّبَيْر بثلاثة أشهر، وقيل: بستة أشهر ودفن بذي طُوى في مقبرة المهاجرين، وقيل: دفن بفخّ، وله أربع وثمانون سنة، وقيل: ست وثمانون.\nروى عنه خلق كثير منهم ابناه سالم، وحمزة، ونافع مولاه، والقاسم بن محمد، وعُروة بن الزُّبَير، وخلق سواهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤٦) تهذيب الكمال (٢/٧١٣)، تهذيب التهذيب (٥/٣٢٨)، (٥٦٥)، تقريب التهذيب (١/٤٣٥) (٤٩١)، خلاصة تهذيب الكمال (٢/٨١)، الكاشف (٢/١١٢)، تاريخ البخاري الكبير (٥/٢) (١٤٥)، تاريخ البخاري الصغير (١/١٥٤)، (١٥٧)، الجرح والتعديل (٥/١٠٧)، أسد الغابة (٣/٣٤٠)، تجريد أسماء الصحابة (١/ ٣٢٥)، الإصابة (٤/١٨١)، الاستيعاب (٣-٢٤/٩٥٠)، الوافي بالوفيات (١٣/٢٦٢)، طبقات ابن سعد (٩/١٢٠) والفهرس، سير الأعلام ٣٠/٢٠٣)، الثقات (٣/٢٠٩)، أسماء الصحابة الرواة (ت٢) .","vol":"12","page":579},{"text":"<span data-type=\"title\" id=toc-3950>[١٤٤٧] عبد الله بن عَمْرو</span>\nهو عبد الله بن عمرو بن حَرام الأَنْصاري السّلمي، والد جابر بن عبد الله، وقد تقدَّم تمام نسبه عند ذكر ابنه جابر، وعبد الله شهد العقبةَ مع السبعين، وهو أحد النقباء. شهد بدرًا، وقتل يوم أُحُد. قال النبي - ﷺ- لجابر: «إن الله أحيا أباك وكلّمه كفاحًا» (١) .\n_________\n(١) الترمذي (٣٠١٣)، وابن ماجة (١٩٠ و٢٨٠٠)، حديث حسن. \" صحيح الترمذي \" (٢٤٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤٧) طبقات ابن سعد (٣/٥٦١)، (٣/٦٢٠)، تاريخ خليفة ٧٣٠) الجرح والتعديل (٥/١١٦)، الاستيعاب (٦/٣٢٩)، أسد الغابة (٣/٣٤٦) سير أعلام النبلاء (١/٣٢٤، ٣٢٨)، الإصابة (٢/٣٥٠) .","vol":"12","page":580},{"text":"<span data-type=\"title\" id=toc-3951>[١٤٤٨] عبد الله بن عمرو بن العاص</span>\nهو أبو عبد الرحمن، وقيل: أبو محمد، عبد الله بن عَمْرو بن العاص بن وايل بن هاشم بن سُعَيْد بن سَعْد بن سَهْم بن عَمْرو بن هُصَيْص بن كعب بن لُؤَيّ السَّهْمي القُرَشيّ. أسلم قبل أبيه، وكان أبوه أكبر منه بثلاث عشرة سنة، وقيل: باثنتي عشرة سنة، وكان عابدًا عالمًا حافظًا. قرأ الكتب، واستأذن النبي - ﷺ- في أن يكتب حديثه، فأذن له، وقد اختلف في وفاته: فقيل: مات ليالي الحرَّة في ذي الحجة سنة ثلاث وستين. وقيل: سنة ثلاث وسبعين. وقيل: مات بفلسطين سنة خمس وستين. وقيل: مات بمكة سنة سبع وستين، وهو ابن اثنتين وسبعين سنة. وقيل: مات بالطائف سنة خمس وخمسين. وقيل: مات بمصر سنة خمس وستين.\nسُعَيْد: بضم السين، وفتح العين، وسكون الياء.\nوهُصَيْص: بضم الهاء، وفتح الصاد المهملة الأولى، وسكون الياء. ⦗٥٨١⦘\nروى عنه مَسْروق، وسعيد بن المُسيّب، وأبو سَلَمَة بن عبد الرحمن، وعُرْوَة بن الزُّبَير، وحُمَيْد بن عبد الرحمن، وخلق كثير سواهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤٨) تهذيب الكمال (٢/٧١٦)، تهذيب التهذيب (٥/٣٣٧) (٥٧٥)، تقريب التهذيب (١/٤٣٦) (٥٠٢)، خلاصة تهذيب الكمال (٢/٨٣)، الكاشف (٢/١١٣)، تاريخ البخاري الكبير (٥/٥)، تاريخ البخاري الصغير (١/١٢٤)، (١٤٠)، (٢٣٩)، الجرح والتعديل (٥/١١٦)، الثقات (٣/٢١٠)، أسد الغابة (٣/٣٤٩)، تجريد أسماء الصحابة (١/٣٢٦)، الإصابة (٤/١٩٢)، الاستيعاب (٣، ٤) / ٩٥٦)، الوافي بالوفيات (١٧/٣٨٠)، طبقات ابن سعد (٩/١٢٠) والفهرس، الأنساب (٧/٣١٧) .","vol":"12","page":580},{"text":"<span data-type=\"title\" id=toc-3952>[١٤٤٩] عبد الله بن عِنَبَة</span>\nهو أبو عِنَبَة، عبد الله بن عِنَبَة الخَوْلاني، له ذِكْر في قتل أبي رافع بن أبي الحُقَيْق (١) .\nعِنَبَة: بكسر العين المهملة، وفتح النون، وفتح الباء الموحدة. في كنيته واسم أبيه خلاف.\n_________\n(١) انظر الحديث رقم (٦٠٦٠) ٨ / ٢٣٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٤٩) طبقات ابن سعد (٧/٤٣٦)، طبقات خليفة (٧١)، التاريخ الكبير ٩٠/٦١)، الجرح والتعديل (٩/٤١٨)، الاستيعاب (١٧٧٢)، وأسد الغابة (٦/٢٣٣)، تهذيب الكمال (١٦٣٢-١٦٣٣) سير أعلام النبلاء (٣/٤٣٣-٣٤٥)، والإصابة (٤/١٤١)، وتهذيب التهذيب (١٢/١٨٩) .","vol":"12","page":581},{"text":"<span data-type=\"title\" id=toc-3953>[١٤٥٠] عبد الله بن عَيَّاش</span>\nهو أبو الحارث، عبد الله بن عَيّاش بن أبي رَبيعة، واسم أبي ربيعة عمرو بن المغيرة بن عبد الله بن عُمَر بن مَخْزوم المَخْزومي. ولد بأرض الحبشة، حفظ عن النبي - ﷺ-. وروى عنه. وقد روى عن عمر بن الخَطّاب. عداده في أهل الحجاز.\nروى عنه ابنه الحارث، وسليمان بن يسار، ونافع مولى ابن عمر.\nعَيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥٠) تعجيل المنفعة (٥٧٣)، الجرح والتعديل (٥/ص١٢٥)، الثقات (٥/٦٢)، تاريخ البخاري الكبير (٥/ ١٤٩) .","vol":"12","page":581},{"text":"<span data-type=\"title\" id=toc-3954>[١٤٥١] عبد الله بن غالب</span>\nهو عبد الله بن غالب اللَّيثي. قال ابن عبد البرّ: هو من كبار الصحابة، بعثه رسول الله - ﷺ- في بعث سنة اثنتين من الهجرة. له ذِكْر في كتاب الجهاد في حديث جندب بن مَكِيث (١) . مكيث: بفتح الميم، وكسر الكاف، وسكون الياء، وبالثاء المثلثة.\n_________\n(١) انظر الحديث رقم (١٠٨٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥١) طبقات ابن سعد (٧/٢٢٥)، تاريخ ابن معين (٢/٣٢٦)، وكناه أبا قريش، الاستيعاب (٩٦١)، أسد الغابة (٣٦١)، وفي الإصابة (٢/٣٥٧)، وفيه الثقفي.","vol":"12","page":581},{"text":"<span data-type=\"title\" id=toc-3955>[١٤٥٢] عبد الله بن غَنَّام</span>\nهو عبد الله بن غَنّام البَيَاضيّ. عداده في أهل الحجاز، وحديثه عند ربيعة بن أبي عبد الرحمن عن عبد الله بن عَنْبَسَة عنه في الدعاء (١) .\nغَنَّام: بفتح الغين المعجمة، وتشديد النون.\nوَعَنْبَسَة: بفتح العين المهملة، وسكون النون، وفتح الباء الموحدة، وبالسين المهملة.\n_________\n(١) انظر الحديث رقم (٢٢٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥٢) تهذيب الكمال (٢/٧٢٢)، تهذيب التهذيب (٥/٢٥٥) (٦٠٩)، تقريب التهذيب (١/٤٠٤) (٥٣٥)، خلاصة تهذيب الكمال (٢/٨٧)، الكاشف (٢/١١٧)، أسد الغابة (٣/٣٦٢)، تجريد (١/٣٢٨)، الإصابة (١٤٥٣) تهذيب الكمال (٢/٧٢٢)، تهذيب التهذيب (٥/٣٥٥) (٦٠٩)، تقريب التهذيب (١/٤٠٤) (٥٣٥)، خلاصة تهذيب الكمال (٢/٨٧)، الكاشف (٢/١١٧)، أسد الغابة (٣/٣٦٢)، تجريد (١/٣٢٨)، الإصابة (٤/٢٠٧)، الاستيعاب (٣-٤) (٩٦١) .","vol":"12","page":581},{"text":"<span data-type=\"title\" id=toc-3956>[١٤٥٣] عبد الله بن قُرْط</span>\nهو عبد الله بن قُرط الأَزْدي الثُّمالي. كان اسمه شيطانًا، فسمَّاه النبي - ﷺ- عبد الله. يُعَدُّ في الشَّاميِّين، وحديثه عندهم. وكان أميرًا على حمص لأبي عبيدة بن الجرَّاح.\nروى عنه سُلَيْم بن عامر، وعمرو بن قيس السَّكُوني، ومسلم بن عبد الله الأزْدي.\nقتل سنة ست وخمسين بأرض الروم.\nوقُرْط: بضم القاف.\nوالثُّمالي: بضم الثاء المثلثة، وباللام.\nوسُلَيْم: بضم السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥٣) تهذيب الكمال (٢/٧٢٤)، تهذيب التهذيب (٥/٣٦١) (٦٢٣)، تقريب التهذيب (١/٤٤١) (٥٤٩)، خلاصة تهذيب الكمال (٢/٨٩)، الكاشف (٢/١١٩)، تاريخ البخاري الكبير (٥/٣٤)، الجرح والتعديل (٥/ ١٤٠)، الثقات (٣/٢٤٣)، أسد الغابة (٣/٣٦٤)، التجريد (١/٣٢٩)، الإصابة (٤/٢٠٩)، الاستيعاب (٣/٢٤٣)، أسماء الصحابة الرواة (ت٤٦١)، نقعة الصديان (ت٢٥٠) .","vol":"12","page":582},{"text":"<span data-type=\"title\" id=toc-3957>[١٤٥٤] عبد الله بن قيس</span>\nهو أبو موسى، عبد الله بن قَيْس بن سُلَيم بن حَضَّار بن حَرْب بن عامر بن عَتَر بن بكر بن عامر بن عَذَر بن وايل بن نَاجِيَة بن الجُماهِر بن الأَشْعَر وهو نَبْتُ بن أُدَد الأشعري. وفي نسبه هذا بعض الاختلاف. قدم مكة، فحالف سعيد بن العاص بن أُمية، ثم أسلم بمكة، وهاجر إِلى أرض الحبشة، ثم قدم مع أهل السَّفِينَتَيْن، ورسول الله - ﷺ- بخيبر، وقيل: إِنه أسلم بمكة قديمًا، ثم رجع إِلى بلاده، ولم يزل بها حتى قدم وناس من الأشعريين على رسول الله - ﷺ-، فوافق قُدومُهم قدوم أهل السَّفِينَتَيْن جعفر بن أبي طالب وأصحابه من الحبشة.\nولاه عمرُ بن الخطاب البصرةَ، حين عزل عنها المغِيرة بن شُعْبة في حين الشهادة عليه سنة عشرين. فافتتح أبو موسى الأهواز، ولم يزل على البصرة إِلى صدر من خلافة عثمان. ثم عزله عنها، فانتقل إِلى الكوفة، وأقام بها. فلما دفع أهل الكوفة سعيدَ بن العاص عنهم وَلَّوا أبا موسى عليهم، فأقره عثمان على الكوفة. ولم يزل عليها إِلى أن قُتِل عثمان، ثم انقبض أبو موسى إِلى مكة بعد التحكيم، وما كان منه فلم يزل بها إِلى أن مات سنة اثنتين وخمسين، وقيل: سنة أربع وأربعين، وقيل: سنة خمسين، وله نَيِّف وستون سنة، وقيل: إنه مات بالكوفة، ودفن بالثَّوِيَّةِ على ميلين من الكوفة.\nروى عنه أنس بن مالك، وابن المُسَيِّب، والأسود النَّخَعَي، وشقيق بن سلمة أبو وايل، وأبو عثمان النَّهْدي، وأبو بُرْدَة بن أبي موسى، وغيرهم.\nسُلَيْم: بضم السين.\nوحضَّار: بالحاء المهملة، وتشديد الضاد المعجمة.\nوعَتَر: بفتح العين المهملة، وفتح التاء فوقها نقطتان، وبالراء.\nوعَذَر: بفتح العين المهملة، ⦗٥٨٣⦘ وفتح الذال المعجمة.\nوناجية: بالنون والجيم، والياء تحتها نقطتان.\nوالجُماهر: بضم الجيم، وتخفيف الميم، وبالراء.\nونَبْت: بفتح النون، وسكون الباء الموحدة.\nوأُدَد: بضم الهمزة، وفتح الدال الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥٤) تهذيب الكمال (٢/٧٢٤)، تهذيب التهذيب (٥/٣٦٢) (٦٢٥)، تقريب التهذيب (١/٤٤١) (٥٥١)، خلاصة تهذيب الكمال (٢/٨٩)، الكاشف (٢/١١٩)، تاريخ البخاري الكبير (٥/٢٢)، (١٧٢)، الجرح والتعديل (٥/١٣٨) (٦٤٣) (٦٤٤)، الثقات (٣/٢٢١)، التجريد (١/٣٣٠)، الإصابة (٤/٢١١)، الاستيعاب (٣-٤) (٦٧٩)، الوافي بالوفيات (١٧/٤٠٧)، سير الأعلام (٢/٣٨٠)، أسماء الصحابة الرواة (ت١٣) .","vol":"12","page":582},{"text":"<span data-type=\"title\" id=toc-3958>[١٤٥٥] عبد الله بن اللُّتْبِيَّة</span>\nهو عبد الله بن اللُّتْبِيَّة الأزدي، ويقال: ابن الأَتْبِيَّة ... (١) .\n_________\n(١) بياض مقداره نصف سطر في الأصلين، وفي \" أسد الغابة \": استعمله النبي ﷺ على بعض الصدقات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥٥) تاريخ الصحابة لابن حبان (١٦١)، أسد الغابة (٣/٣٧٤)، الإصابة (٢/٣٦٣)، وفيه عبد اللَّه اللتبية بن ثعلبة الأزدي.","vol":"12","page":583},{"text":"<span data-type=\"title\" id=toc-3959>[١٤٥٦] عبد الله بن مالك بن بحينة</span>\nهو أبو محمد، عبد الله بن مالك بن القِشْب الأزْدي، من أَزْدِ شَنُوءة. وأمه بُحَيْنَة بنت الحارث بن عبد المطلب بن عبد مناف [بن قصي] (١)، وقيل: إِن بحينة أم أبيه، والأول أصحُّ، وقيل: بل أمه أزدية أيضًا من أَزْدِ شَنُوءة، وهو حليف لبني المطلب بن عبد مناف.\nروى عنه ابنه علي، وحفص بن عاصم، وعبد الرحمن الأعرج.\nمات في ولاية معاوية ما بين سنة أربع وخمسين، وثمان وخمسين.\nالقِشْب: بكسر القاف، وسكون الشين المعجمة، وبالباء الموحدة.\nوشَنُوءة: بفتح الشين المعجمة، وضم النون، وسكون الواو وبعدها همزة مفتوحة.\nوبُحَيْنَة: بضم الباء الموحدة، وفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وبعدها نون.\n_________\n(١) زيادة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥٦) تهذيب التهذيب (٥/٣٨١) (٦٥٣)، تقريب التهذيب (١/٤٤٤) (٥٧٩)، خلاصة تهذيب الكمال (٢/٩٢)، الكاشف (٢/١٢٢)، تاريخ البخاري الكبير (٥/١٠)، الجرح والتعديل (٥/١٥٠)، (٦٨٨)، الثقات (٣/٢١٦)، أسد الغابة (٣/٢٧٥)، تجريد أسماء الصحابة (١/٣٣٢)، الاستيعاب (٣-٤) (٩٨٢)، الوافي بالوفيات (٧/٤١٧) .","vol":"12","page":583},{"text":"<span data-type=\"title\" id=toc-3960>[١٤٥٧] عبد الله بن مَسْعود</span>\nهو أبو عبد الرحمن، عبد الله بن مسعود بن غافِل بن شَمْخ بن قار بن مخزوم بن صاهِلة بن كاهِل بن الحارث بن تميم بن سَعْد بن هُذَيْل بن مُدْرِكَة بن إِلياس بن مُضَر الهُذَلي، وقيل: هو عبد الله بن مسعود بن الحارث بن شَمْخ بن مَخْزوم بن صاهِلَة، وقيل: في نسبه غيرُ ذلك.\nوهو حليف بني زهرة. كان أبوه مسعود قد حالف في الجاهلية عبد الله بن الحارث بن زهرة، وكان إِسلام عبد الله قديمًا في أول الإِسلام، قبل دخول النبي - ﷺ- دار الأرقم، وقبل عمر بزمان، وقيل: كان سادسًا في الإِسلام، ثم ضمَّه إِليه رسول الله - ﷺ- فكان من خواصِّه، وكان صاحبَ سرِّ رسول الله - ﷺ-، وسِواكِه، ونَعْلَيْه، وطهوره في السفر. ⦗٥٨٤⦘ هاجر إِلى الحبشة، وشهد بدرًا وما بعدها من المشاهد، وصلَّى إِلى القبلتين. وشهد له رسول الله - ﷺ- بالجنة.\nوقال رسول الله - ﷺ-: «رضيتُ لأمتي ما رضي لها ابنُ أمِّ عَبْد، وسَخطّتُ لها ما سخط لها ابنُ أُمِّ عَبْد» (١) . وكان يُشَبِّه بالنبي - ﷺ- في سَمْتِه ودَلِّه، وهَدْيِه. وكان خفيف اللحم، قصيرًا، شديد الأَدَمَة، نحيفًا، يكاد طوال الرجال يوازيه جالسًا. ولي القضاء بالكوفة وبيتَ مالها لعمر وصدرًا من خلافة عثمان، ثم صار إِلى المدينة، فمات بها سنة اثنتين وثلاثين، ودفن بالبقيع، وله بضع وستون سنة.\nروى عنه أبو بكر، وعمر، وعثمان، وعلي، ومن بعدهم من الصحابة والتابعين.\nغافل: بالغين المعجمة، والفاء.\nوشَمْخ: بفتح الشين المعجمة، وسكون الميم، وبالخاء المعجمة.\nوقار: بالقاف، وقيل: بالفاء، والراء.\nوصاهلة: بالصاد المهملة، واللام.\n_________\n(١) وهو حديث صحيح أخرجه الحاكم ٣ / ٣١٧، والبزار والطبراني في \" الأوسط \". انظر \" الأحاديث الصحيحة \" رقم (١٢٢٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥٧) تهذيب الكمال (٢/٧٤٠)، تهذيب التهذيب (٦/٢٧) (٤٢) تقريب التهذيب (١/٤٥٠) (٦٣٠)، خلاصة تهذيب الكمال (٢/٩٩)، الكاشف (٢/١٣٠)، تاريخ البخاري الكبير (٥/٢)، تاريخ البخاري الصغير (١/٦٠)، (٧٢) ٧٣،)، (٧٤)، الجرح والتعديل (٥/١٤٩)، الثقات (٣/٢٠٨)، أسد الغابة (٣/٣٨٤)، تجريد أسماء الصحابة (١/٣٣٤)، الإصابة (٢/٣٦)، (٤/٢٣٣)، الاستيعاب (٣-٤) (٩٨٧)، الوافي بالوفيات (١٧/ ٤٠٦)، سير الأعلام (١/٤٦١) .","vol":"12","page":583},{"text":"<span data-type=\"title\" id=toc-3961>[١٤٥٨] عبد الله بن معاوية</span>\nهو عبد الله بن معاوية الغاضري. شامي.\nروى عنه جُبَيْر بن نُفَيْر، وعداده في أهل حمص.\nالغاضري: بالغين، والضاد المعجمتين.\nوجُبَيْر: بضم الجيم، وفتح الباء الموحدة، وسكون الياء.\nونُفَيْر: بضم النون، وفتح الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥٨) تهذيب الكمال (٢/٧٤٤)، تهذيب التهذيب (٦/٣٩) (٦٥)، تقريب التهذيب (١/٤٥٢) (٦٥٢)، الكاشف (٢/١٣٣)، تاريخ البخاري الكبير (٥/٣١)، الجرح والتعديل (٥/١٥١)، الثقات (٣/٢٣٧)، أسد الغابة (٣/ ٣٩٥)، تجريد أسماء الصحابة (١/٣٣٥)، الإصابة (٤/٢٤٠)، الاستيعاب (٣-٤) (٩٩٥) .","vol":"12","page":584},{"text":"<span data-type=\"title\" id=toc-3962>[١٤٥٩] عبد الله بن مُغَفَّل</span>\nهو أبو سعيد، ويقال: أبو زياد، ويقال: أبو عبد الرحمن، عبد الله بن مُغَفَّل بن عَبْد غَنْم، ويقال: ابن عبد نُهْم بن عَفِيف بن أُسَيْحِم، وقيل: سُحَيْم بن ربيعة بن عَدِيّ بن ثعلبة بن ذُوَيْد بن سعد بن عَدَّاء بن عثمان بن عمرو بن أُدّ بن طابخة بن إِلياس بن مُضَر المُزنيّ. ومُزَيْنَة أمهم. وكان من أصحاب الشجرة. وسكن المدينة، ثم تحول عنها إِلى البصرة، وابتنى بها دارًا. وكان أحد العشرة الذين بعثهم عمر إِلى البصرة يُفَقِّهون الناس.\nومات بالبصرة سنة ستين، وقيل: سنة تسع وخمسين. ⦗٥٨٥⦘\nروى عنه: جماعة من التابعين منهم الحسن البصري، وأبو العالية، وابناه يزيد ومحمد. قال الحسن: ما نزل البصرة أشرف منه.\nغَنْم: بفتح الغين المعجمة، وسكون النون.\nونُهْم: بضم النون، وسكون الهاء.\nوأسيحم: بالسين والحاء المهملتين، وضم الهمزة.\nوذُوَيْد: بضم الذال المعجمة، وفتح الواو، وسكون الياء، وبالدال المهملة.\nوعَدَّاء: بفتح العين المهملة، وتشديد الدال المهملة، والمد.\nوالعالية: بالعين المهملة، وبالياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٥٩) تهذيب الكمال (٢/٧٤٥)، تهذيب التهذيب (٦/٤٢) (٧٤)، تقريب التهذيب (١/٤٥٣) (٦٦١)، خلاصة تهذيب الكمال (٢/١٠٣)، الكاشف (٢/١٣٤)، تاريخ البخاري الكبير (٥/٢٣)، تاريخ البخاري الصغير (١/٢٨، ١٢٩)، الجرح والتعديل (٥/١٤٩)، الثقات (٣/٢٣٦)، التجريد (١/٣٣٦)، الاستيعاب (٤٠٣) (٩٩٦)، الإصابة (٤/٢٤٢)، أسد الغابة (٣/٣٩٨)، الوافي بالوفيات (١٧/٦٣٢)، سير الأعلام (٢/٤٨٣)، طبقات ابن سعد (٢/١٦٥) .","vol":"12","page":584},{"text":"<span data-type=\"title\" id=toc-3963>[١٤٦٠] عبد الله بن هشام</span>\nهو عبد الله بن هشام بن عثمان بن عمرو القُرَشي التَّيْمي، جد زُهْرَة بن مَعْبَد. يُعَدُّ في أهل الحجاز، ذهبت به أُمه زينب بنت حُمَيْد إِلى النبي - ﷺ- وهو صغير، فمسح برأسه، ودعا له، ولم يبايعه لصغره.\nروى عنه ابن ابنه زُهْرَة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦٠) تهذيب الكمال (٢/٧٥١)، تهذيب التهذيب (٦/٦٣) (١٢٤)، تقريب التهذيب (١/٤٥٨) (٧١٢)، خلاصة تهذيب الكمال (٢/١٠٨)، الكاشف (٢/١٣٩)، الجرح والتعديل (٥/١٩٣)، الثقات (٣/٢٤٦)، أسد الغابة (٣/٤١٠)، تجريد أسماء الصحابة (١/٣٣٩)، الإصابة (٤/٢٥٥)، الاستيعاب (٣-٤) (١٠٠٠) .","vol":"12","page":585},{"text":"<span data-type=\"title\" id=toc-3964>[١٤٦١] عبد الله بن هلال</span>\nهو عبد الله بن هلال بن عبد الله بن هَمّام الثَّقَفي. عداده في أهل الطائف.\nروى عنه عثمان بن عبد الله بن الأسود، وقيل: يُعَدُّ في المكّيّين، وحديثُه عندهم مرسل، لم يُذكر فيه سماع، ولا رواية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦١) تهذيب التهذيب (٦/٦٤) (١٢٦)، تقريب التهذيب (١/٤٥٨) (٧١٤)، خلاصة تهذيب الكمال (٢/١٨)، الكاشف (٢/١٣٩)، تاريخ البخاري الكبير (٥/٢٦)، الجرح والتعديل (٥/١٩٣)، أسد الغابة (٣/٤١٠)، تجريد أسماء الصحابة (١/٣٣٩)، الإصابة (٤/٢٥٦)، الاستيعاب (٣-٤) (١٠٠٠)، الثقات (٣/٢٤٠)، أسماء الصحابة الرواة (ت٨٥٠) .","vol":"12","page":585},{"text":"<span data-type=\"title\" id=toc-3965>[١٤٦٢] عبد الله بن يزيد</span>\nهو أبو موسى، عبد الله بن يزيد بن زيد بن حصن بن عمرو بن الحارث بن خَطْمَة بن جشم بن مالك بن الأوس بن حارثة الخَطْمي الأنصاري الأوسي. شهد الحديبية وهو ابن سبع عشرة سنة، وكان أميرًا على الكوفة في عهد ابن الزبير، ومات بها زمن ابن الزبير، وكان الشَّعْبيُّ كاتبه.\nروى عنه ابنه موسى، وأبو بردة بن أبي موسى، وعدي بن ثابت، والشَّعْبيُّ.\nخَطْمَة: بفتح الخاء المعجمة، وسكون الطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦٢) تهذيب الكمال (٢/٧٤)، تهذيب التهذيب (٦/٧٨) (١٥٥)، تقريب التهذيب (١/٤٦١) (٧٤٢)، خلاصة تهذيب الكمال (٢/١١١)، الكاشف (٢/١٤٤)، تاريخ البخاري الكبير (٥/١٢)، الجرح والتعديل (٥/١٩٧)، الثقات (٣/٢٢٥)، أسد الغابة (٣/٤١٦)، الاستبصار (٢٦٩)، تجريد أسماء الصحابة (١/٣٤١) (١/٣٤١)، الإصابة (٤/٢٦٧)، الاستيعاب (٣-٤) / (١٠٠١)، سير الأعلام (٣/١٩٧)، طبقات ابن سعد (٦/١٦٨)، (١٦٩)، (٢٤٧)، أسماء الصحابة الرواة (ت٣٠٦) .","vol":"12","page":585},{"text":"<span data-type=\"title\" id=toc-3966>[١٤٦٣] عبد الرحمن بن أَبْزَى</span>\nهو عبد الرحمن بن أَبْزَى الخزاعي، مولى نافع بن عبد الحارث الخزاعي. سكن الكوفة، واستعمله علي بن أبي طالب على خراسان. أدرك النبي - ﷺ- وصلَّى خلفه، وأكثر روايته عن عمر بن الخطاب وأُبَيّ بن كعب.\nروى عنه ابناه سعيد وعبد الله، ومحمد بن أبي المجالد.\nومات بالكوفة. ⦗٥٨٦⦘\nأَبْزَى: بفتح الهمزة، وسكون الباء الموحدة، وفتح الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦٣) تهذيب الكمال (٢/٧٧٢)، تهذيب التهذيب (٦/١٣٢) (٢٧٥)، تقريب التهذيب (١/٤٧٢) (٥/٢٤٥)، تاريخ البخاري الصغير (١/٦٤)، الجرح والتعديل (٥/٢٠٩)، أسد الغابة (٣/٤٢٢)، تجريد أسماء الصحابة (١/٣٤٢)، الإصابة (٤/٢٨٢)، طبقات ابن سعد (٦/٢٤٧)، سير الأعلام (٣/٢٠١)، الثقات (٥/٩٨)، أسماء الصحابة الرواة (ت١٦٢) .","vol":"12","page":585},{"text":"<span data-type=\"title\" id=toc-3967>[١٤٦٤] عبد الرحمن بن أَزْهَر</span>\nهو أبو جُبَيْر، عبد الرحمن بن أَزْهَر بن عَوْف بن عبد عَوْف بن عبد بن الحارث بن زُهْرة القُرَشي الزُّهْريّ. وهو ابن أخي عبد الرحمن بن عَوف. شهد حنينًا.\nروى عنه ابنه عبد الحميد، وأبو سلمة بن عبد الرحمن، وكُرَيْب، وابن شهاب، وهو أروى الناس عنه، وقد غلط فيه من جعله ابن عَمِّ عبد الرحمن بن عوف. وقال النسائي: لا نعلم أن الزهري سمع من عبد الرحمن بن أزهر شيئًا.\nمات قبل الحَرَّة.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦٤) تهذيب الكمال (٢/٧٧٣)، تهذيب التهذيب (٦/١٣٥) (٢٨١)، تقريب التهذيب (١/٤٧٢) (٨٦٣)، خلاصة تهذيب الكمال (٢/١٢٤)، الكاشف (٢/١٥٥)، تاريخ البخاري الكبير (٥/٢٤٠)، تاريخ البخاري الصغير (١/١٢٤)، الجرح والتعديل (٥/٢٠٨)، الثقات (٣/٢٥٨)، أسد الغابة (٣/٤٢٤)، تجريد أسماء الصحابة (١/٣٤٣)، الإصابة (٤/٢٨٤)، الاستيعاب (٢/٨٢٢)، أسماء الصحابة الرواة (ت٤٤٠)، (٦٨٨) .","vol":"12","page":586},{"text":"<span data-type=\"title\" id=toc-3968>[١٤٦٥] عبد الرحمن بن بُجَيْد</span>\nهو عبد الرحمن بن بُجَيْد بن وهب بن قَيْظِيّ بن قيس بن لَوْذان بن عدي بن مَجْدَعَة الأنصاري الحارثي المَدَني. صحب النبي - ﷺ-، وقيل: لا صحبة له. ذكره ابن مندة، وابن عبد البرّ في الصحابة. وذكره الحازمي في التابعين، وقال: الصحيح أنه تابعي. وقال ابن عبد البرّ: هو ممن أدرك النبيَّ - ﷺ-، ولم يسمع منه فيما أحسب، وفي صحبته نظر.\nروى عنه زيد بن أسلم، وسعيد المَقْبُري. له ذِكْر في القَسامة (١) .\nوروى عن جدته أم بجيد، واسمها حوّاء بنت يزيد بن السكن أخت أسماء بنت يزيد.\nبُجَيْد: [بضم الباء الموحدة، وفتح الجيم، وسكون الياء.\nوقيظي: بفتح القاف، وسكون الياء تحتها نقطتان، وكسر الظاء المعجمة، وتشديد الياء] (٢) .\nولوذان: بالذال المعجمة، والنون.\nومَجْدَعة: بفتح الميم، وسكون الجيم، وبالدال المهملة.\nوحَوّاء: بالحاء المهملة، وتشديد الواو، والمد.\n_________\n(١) انظر الحديث رقم (٧٨١٢) .\n(٢) زيادة من خ، وهي ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦٥) تهذيب الكمال (٢/٧٧٦)، تهذيب التهذيب (٦/١٤٢) (٢٩١)، تقريب التهذيب (١/٤٧٣) (٨٧٣)، خلاصة تهذيب الكمال (٢/١٢٦)، الكاشف (٢/١٥٦)، تاريخ البخاري الكبير (٥/٢٦٢)، الجرح والتعديل (٥/٢١٤)، الثقات (٣/٢٥٧)، أسد الغابة (٣/٤٢٨)، تجريد أسماء الصحابة (١/٣٤٤)، الإصابة (٥/٢٨٩)، الاستيعاب (٢/٨٢٣)، الاستبصار (٣٤٩)، تهذيب مستمر الأوهام (ب٢٦) .","vol":"12","page":586},{"text":"<span data-type=\"title\" id=toc-3969>[١٤٦٦] عبد الرحمن بن أبي بكر</span>\nهو أبو محمد، ويقال: أبو عبد الله، عبد الرحمن بن أبي بكر الصِّديق، وقد مرَّ تمام نسبه عند ذكر أبيه القرشي التيمي. وأمُّه أم رُومان، أم ⦗٥٨٧⦘ عائشة. أسلم عام الحُدَيْبِيَة، وحَسُنَ إِسلامه. وكان اسمه عبد الكعبة، فغيَّره النبي - ﷺ-، وسمَّاه عبد الرحمن. وكان أسنَّ ولدِ أبي بكر.\nروى عنه عائشة، وحفصة، وأبو عثمان النَّهْدي.\nمات سنة ثلاث وخمسين، وقيل: سنة ثمان وخمسين على بريد من مكة وحمل إلى مكة ودفن بها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦٦) تهذيب الكمال (٢/٧٧٧)، تهذيب التهذيب (٦/١٤٦) (٢٩٨)، تقريب التهذيب (١/٤٧٤) (٨٨٠)، خلاصة تهذيب الكمال (٢/١٢٦)، الكاشف (٢/١٥٧)، تاريخ البخاري الكبير (٥/٢٤٢)، تاريخ البخاري الصغير (١/٣٧)، (٩٩)، (١٠٣)، الجرح والتعديل (٥/٢١٧)، الثقات (٣/٢٤٩)، الإصابة (٤/٢٩١)، الاستيعاب (٢/٨٢٤)، سير الأعلام (٢/٤٧١)، أسماء الصحابة الرواة (ت٢١٥) .","vol":"12","page":586},{"text":"<span data-type=\"title\" id=toc-3970>[١٤٦٧] عبد الرحمن بن جَبْر</span>\nهو أبو عَبْس عبد الرحمن بن جَبْر بن عمرو بن زَيْد بن جُشَم بن حارثة بن الحارث الأنصاري الحارثي المدني، ويقال: أبو عَبْس بن الجَبْر بن الحُرَقة بن الحارث بن الخزرج بن عمرو بن مالك بن الأوس. غلبت عليه كنيته. شهد بدرًا. ومات بالمدينة سنة أربع وثلاثين ودفن بالبقيع، وله سبعون سنة.\nروى عنه عَبَايَة بن رافع بن خَدِيج.\nعَبْس: بفتح العين المهملة، وسكون الباء الموحدة، وبالسين المهملة.\nوجبر: بفتح الجيم، وسكون الباء الموحدة.\nوالحُرَقة: بضم الحاء المهملة، وفتح الراء، وبالقاف.\nوعَبَاية: بفتح العين المهملة، وتخفيف الباء الموحدة، وبالياء تحتها نقطتان.\nوخَدِيج: بفتح الخاء المعجمة، وكسر الدال المهملة، وبالياء والجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦٧) تهذيب الكمال (٢/٧٨٠)، تهذيب التهذيب (٦/١٥٤) (٣١١)، تقريب التهذيب (١/٤٧٥) (٨٩٣)، الكاشف (٢/٢٣٦)، تاريخ البخاري الكبير (٥/٢٤٥)، الجرح والتعديل (٥/١٠٣٤)، ميزان الاعتدال (٣/١٩)، الثقات (٣/٢٥٤)، أسد الغابة (٣/٤٣١)، تجريد أسماء الصحابة (١/٣٤٥)، الإصابة (٥/٢٩٥)، الاستيعاب (٢/٨٢٧)، الحلية (٢/٨) .","vol":"12","page":587},{"text":"<span data-type=\"title\" id=toc-3971>[١٤٦٨] عبد الرحمن بن حَسَنَة</span>\nهو عبد الرحمن بن عبد الله بن المطاع، أخو شُرَحْبيل بن عبد الله. وأمهما حَسَنَة، وبها يعرفان.\nروى عنه زَيْد بن وَهْب وحده، وقد سبق ذكره عند ذكر أخيه في الشين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦٨) تهذيب الكمال (٢/٨٠١)، تهذيب التهذيب (٦/٢١٧) (٤٣٥)، تقريب التهذيب (١/٤٨٨) (١٠١٦)، خلاصة تهذيب الكمال (٢/١٤١)، الثقات (٣/٢٥٦) .","vol":"12","page":587},{"text":"<span data-type=\"title\" id=toc-3972>[١٤٦٩] عبد الرحمن بن خالد</span>\nهو عبد الرحمن بن خالد بن الوليد بن المُغيرة المَخْزومي. أَدرك النبي - ﷺ-، له رؤية، ولأبيه صحبة، ولم يسمع عبد الرحمن منه، وكان عبد الرحمن له فضل، وشجاعة وكرم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٦٩) طبقات خليفة (٢٤٤، ٣١١)، التاريخ الكبير (٥/٢٧٧)، الجرح والتعديل (٥/٢٢٩)، تاريخ الصحابة (١٦٩)، والاستيعاب (٨٢٩) وتاريخ دمشق (٤/٢٨٢-٢٩٢)، أسد الغابة (٣/٤٤٠-٤٤١) ومختصر تاريخ دمشق (١٤/٢٤٤)، والإصابة (٣/٦٧) .","vol":"12","page":587},{"text":"<span data-type=\"title\" id=toc-3973>[١٤٧٠] عبد الرحمن بن خَبَّاب</span>\nهو عبد الرحمن بن خَبَّاب السّلمي. يُعَدُّ في البصريين، ويُذكر في الوحدان. كان يحيى بن معين يقول: إِنه ابن خَبّاب بن الأَرَتّ، ولم يُتابع عليه.\nروى عنه فَرْقَد أبو طَلْحَة. ⦗٥٨٨⦘\nخَبَّاب: بفتح الخاء المعجمة، وتشديد الباء الموحدة الأولى.\nوالأَرَتَّ: بفتح الهمزة، وفتح الراء، وتشديد التاء بنقطتين فوقها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧٠) تهذيب الكمال (٢/٧٨٥)، تهذيب التهذيب (٦/١٦٧) (٣٤٠)، تقريب التهذيب (١/٤٧٨) (٩٢٣)، خلاصة تهذيب الكمال (٢/١٣١)، الكاشف (٢/١٦٣)، تاريخ البخاري الكبير (٥/٢٤٦) (٢٧٧)، الجرح والتعديل (٥/٢٢٨)، الثقات (٣/٢٥٣)، أسد الغابة (٣/٤٤١)، تجريد أسماء الصحابة (١/٣٤٦)، الإصابة (٥/٣٥)، الاستيعاب (٢/٨٣٠) .","vol":"12","page":587},{"text":"<span data-type=\"title\" id=toc-3974>[١٤٧١] عبد الرحمن بن زَيْد بن الخَطَّاب</span>\nهو عبد الرحمن بن زَيْد بن الخطَّاب بن نُفَيْل، وهو ابن أخي عمر بن الخَطَّاب، العَدَوي القُرَشي. أتى به جده أبو لُبَابَة إِلى النبي - ﷺ- طفلًا، فَحَنَّكه، ومسح رأسه، ودعا له بالبركة. قال محمد بن سعد: توفي النبي - ﷺ-، وله ست سنين. وسمع عمه عمر بن الخطاب. ومات في أيام عبد الله بن الزُّبَيْر، قبل موت عبد الله بن عمر بالمدينة.\nنُفَيْل: بضم النون، وفتح الفاء، وسكون الياء تحتها نقطتان.\nولُبابة: بضم اللام، وتخفيف الباء الموحدة الأولى، والثانية.\nأورده ابن عبد البرّ في أسماء الصحابة، وأورده البخاري في التابعين في «التاريخ الكبير» وكذلك غيره، والله أعلم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧١) تهذيب الكمال (٢/٧٨٩)، تهذيب التهذيب (٦/١٧٩) (٣٥٩)، تقريب التهذيب (١/٤٨٠) (٩٤٢)، خلاصة تهذيب الكمال (٢/١٣٣)، الكاشف (٢/١٦٤)، تاريخ البخاري الكبير (٥/٢٨٤)، تاريخ البخاري الصغير (١/١٤٥) (١٦٢)، الجرح والتعديل (٥/٢٣٣)، الثقات (٣/٢٤٩)، أسد الغابة (٣/٤٥٠)، تجريد أسماء الصحابة (١/٣٤٧)، الإصابة (٥/٣٦)، الاستيعاب (٢/٨٣٣) .","vol":"12","page":588},{"text":"<span data-type=\"title\" id=toc-3975>[١٤٧٢] عبد الرحمن بن سعد</span>\nهو أبو حُمَيْد، عبد الرحمن بن سَعْد، [ويقال: عبد الرحمن بن عمرو بن سَعْد بن المُنْذر، وقيل: عبد الرحمن بن سَعْد] (١) بن مالك، وقيل: ابن المنذر بن سعد بن المنذر، والأول أشهر. فهو عبد الرحمن بن سَعْد بن المُنْذر بن سَعْد بن خالد بن ثَعْلَبة بن عمرو بن الخَزْرَج بن ساعِدة الأنْصاريُّ الخَزْرَجي السَّاعِدي المَدَنيّ. غلبت عليه كنيته.\nروى عنه جابر بن عبد الله، والعبّاس بن سَهْل، وعُرْوة بن الزُّبَيْر، وخارجة بن زيد بن ثابت، ومحمد بن عمرو بن عطاء.\nمات في آخر ولاية معاوية.\n_________\n(١) ساقطة من م، وهي مثبتة في خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧٢) تهذيب الكمال (٢/٧٩٠)، تهذيب التهذيب (٦/١٨٤) (٣٦٩)، تقريب التهذيب (١/٤٨١) (٩٥١)، خلاصة تهذيب الكمال (٢/١٣٤)، الكاشف (٢/١٦٥)، ميزان الاعتدال (٢/٥٦٦)، لسان الميزان (٧/٢٨٠)، الجرح والتعديل (٥/ص٢٣٣٧)، الثقات (٣/٢٤٩) .","vol":"12","page":588},{"text":"<span data-type=\"title\" id=toc-3976>[١٤٧٣] عبد الرحمن بن سَمُرَة</span>\nهو أبو سعيد، عبد الرحمن بن سَمُرَة بن حبيب بن عبد شمس بن عبد مناف القرشي. أسلم يوم الفتح، وصحب النبي - ﷺ-، وروى عنه. كان اسمه عبد كلاب، وقيل: عبد كلوب، فسمَّاه النبي - ﷺ-: عبد الرحمن.\nعداده في أهل البصرة، وهو الذي فتح سِجِسْتان وكابُل لعبد الله بن عامر بن كُرَيْز، ولم يزل بها إِلى ⦗٥٨٩⦘ أن اضطرب أمرُ عثمان بن عفّان، فخرج عنها واستخلف رجلًا من بني يَشْكُر، ومات بالبصرة سنة إِحدى وخمسين، وقيل: سنة خمسين.\nروى عنه ابن عباس، [والحسن] (١)، وابن سيرين، وابن المُسَيِّب، وغيرهم.\n_________\n(١) ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧٣) تهذيب الكمال (٢/٧٩٢)، تهذيب التهذيب (٦/١٩٠) (٣٨٣)، تقريب التهذيب (١/٤٨٣) (٩٦٥)، خلاصة تهذيب الكمال (٢/٢٣٦)، الكاشف (٢/١٦٧)، تاريخ البخاري الكبير (٥/٢٤٢)، تاريخ البخاري الصغير (١/٩٦)، (١٠١)، (١٤٠)، الجرح والتعديل (٥/٢٤١)، الثقات (٣/٢٤٩)، أسد الغابة (٣/٤٥٤)، تجريد أسماء الصحابة (١/٣٤٨)، الإصابة (٤/٣١٠)، الاستيعاب (٢/٨٣٥)، سير الأعلام (٢/٥٧١)، أسماء الصحابة الرواة (ت١٤٩) .","vol":"12","page":588},{"text":"<span data-type=\"title\" id=toc-3977>[١٤٧٤] عبد الرحمن بن سهل</span>\nهو عبد الرحمن بن سهل الأَنصاري، أخو عبد الله بن سهل القتيل بخيبر. له ذِكْر في القسامة (١)، ويقال: إِنه شهد بدرًا، وكان له فهم وعلم.\nروى عنه سهل بن أبي حَثْمة.\nحَثْمة: بفتح الحاء، وسكون الثاء المثلثة.\n_________\n(١) انظر الحديث رقم (٧٨١٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧٤) تهذيب الكمال (٢/٨٠٦)، تهذيب التهذيب (٦/١٩١) (٣٨٥)، تقريب التهذيب (١/٤٨٣) (٩٦٧)، خلاصة تهذيب الكمال (٢/١٤٦)، الكاشف (٢/١٧٨)، تاريخ البخاري الكبير (٥/٣٢٦)، الجرح والتعديل (٥/ص٢٣٨)، الثقات (٣/٢٥٦) .","vol":"12","page":589},{"text":"<span data-type=\"title\" id=toc-3978>[١٤٧٥] عبد الرحمن بن شِبْل </span>(١)\nهو عبد الرحمن بن شِبل بن عمرو بن زيد بن نَجْدَة بن مالك، من بني عَوْف بن مالك بن الأَوْس الأَنصاري. يُعَدُّ في أهل المدينة.\nروى عنه تميم بن محمود، وأبو راشد الحُبْراني.\nالحبراني: بضم الحاء المهملة، وسكون الباء الموحدة، وبالراء والنون.\nنَجْدَة: بالنون، والجيم.\n_________\n(١) في م: شهل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧٥) تهذيب الكمال (٢/٧٩٣)، تهذيب التهذيب (٦/١٩٣) (٣٨٩)، تقريب التهذيب (١/٤٨٣) (٩٧٠)، خلاصة تهذيب الكمال (٢/١٣٦)، الكاشف (٢/١٦٧)، تاريخ البخاري الكبير (٥/٢٤٥)، الجرح والتعديل (٥/٢٤٣) (١١٥٥)، الثقات (٣/٢٥١)، أسد الغابة (٣/٤٥٩)، التجريد (١/٣٤٩)، الإصابة (٤/٣١٥)، الاستيعاب (٢/٨٣٦)، أسماء الصحابة الرواة (ت١٤٥) .","vol":"12","page":589},{"text":"<span data-type=\"title\" id=toc-3979>[١٤٧٦] عبد الرحمن بن شُرَحْبيل</span>\nهو عبد الرحمن بن شُرَحْبِيل بن حَسَنة. وقد تَقَدَّم ذكر نسبه عند نسب أبيه وعمه عبد الرحمن، وحَسَنَةُ أمهم. رأى النبي - ﷺ-.\nروى عنه زيد بن وهب وعمران ابنه وشهد فتح مصر، هو وأخوه ربيعة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧٦) أسد الغابة (٤٦٠)، والإصابة (٣/٧٠) .","vol":"12","page":589},{"text":"<span data-type=\"title\" id=toc-3980>[١٤٧٧] عبد الرحمن بن صفوان</span>\nهو عبد الرحمن بن صفوان، ويقال: صفوان بن عبد الرحمن، والأول أشهر.\nروى عنه مجاهد. قال ابن عبد البرّ: أكثر الرواة يقولون فيه: عبد الرحمن بن صفوان، وأظنه عبد الرحمن بن صفوان بن قُدامة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧٧) تهذيب الكمال (٢/٧٩٥)، تهذيب التهذيب (٦/١٩٩) (٤٠٤)، تقريب التهذيب (١/٤٨٥) (٩٨٤)، خلاصة تهذيب الكمال (٢/١٣٨)، الكاشف (٢/١٦٩)، تاريخ البخاري الكبير (٥/٢٤٧)، الجرح والتعديل (٥/١١٦٥)، الثقات (٥/٨٢) .","vol":"12","page":589},{"text":"<span data-type=\"title\" id=toc-3981>[١٤٧٨] عبد الرحمن بن عثمان</span>\nهو عبد الرحمن بن عثمان بن عبيد الله بن عثمان بن ⦗٥٩٠⦘ عمرو بن كعب بن سعد بن تيم بن مرة التيمي القرشي، وهو ابن أخي طلحة بن عبيد الله. صحابي. وقيل: إنه له إِدراك، وليست له رواية، وأسلم يوم الحُدَيْبِيَّة، وقيل: يوم الفتح، وقتل مع ابنُ الزُّبَير في يوم واحد.\nروى عنه ابناه معاذ، وعثمان، ومحمد بن المُنْكَدر، وأبو سلمة بن عبد الرحمن، وسعيد بن المُسَيِّب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧٨) تهذيب الكمال (٢/٨٠٤)، تهذيب التهذيب (٦/٢٢٧) (٤٥٧)، تقريب التهذيب (١/٤٩٠) (١٠٣٧)، خلاصة تهذيب الكمال (٢/١٤٤)، الكاشف (٢/١٧٦)، تاريخ البخاري الصغير (١/١٥٥)، (١٦٩)، الجرح والتعديل (٥/٢٤٧)، الثقات (٣/٢٥٢)، تجريد أسماء الصحابة (١/٣٥٢)، أسد الغابة (٣/٤٧١)، الإصابة (٤/٣٣٢)، الاستيعاب (٢/٨٤٠)، أسماء الصحابة الرواة (ت٧٦٨) .","vol":"12","page":589},{"text":"<span data-type=\"title\" id=toc-3982>[١٤٧٩] عبد الرحمن بن عَلْقَمة</span>\nهو عبد الرحمن بن عَلْقَمَة، ويقال: ابن أبي عَلْقَمَة الثَّقَفي الكوفي. قَدِمَ في وفد ثَقيف على النَّبيِّ - ﷺ-، وفي سماعه منه نظر.\nروى عنه عبد الملك بن محمد، وعبد الله بن محمد العجلي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٧٩) طبقات خليفة (٥٤، ٢٨٥)، التاريخ الكبير (٥/٢٥٠-٢٥٢)، الجرح والتعديل (٥/٢٤٨)، تاريخ الصحابة (١٦٨)، الاستيعاب (٨٤٢)، أسد الغابة (٣/٤٧٧)، الإصابة (٢/٤١٢) .","vol":"12","page":590},{"text":"<span data-type=\"title\" id=toc-3983>[١٤٨٠] عبد الرحمن بن أبي عَمِيرَة</span>\nهو عبد الرحمن بن [أبي] (١) عميرة، ويقال: ابن عَمِيرَة المُزَني، وقيل: القرشي. مضطرب الحديث، ولا يثبت في الصحابة. قاله ابن عبد البرّ. هو شامي.\nروى عنه ربيعة بن يزيد، والقاسم بن زيد، وجُبَيْر بن نُفَيْر.\nعَمِيرة: بفتح العين المهملة، وكسر الميم، وبالراء.\nوجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nونُفَيْر: بضم النون، وفتح الفاء.\n_________\n(١) ساقطة من م، ومثبتة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨٠) تهذيب الكمال (٢/٨٠٨)، تهذيب التهذيب (٦/٢٤٣) (٤٨٨)، تقريب التهذيب (١/٤٩٣) (١٠٦٨)، خلاصة تهذيب الكمال (٢/١٤٧)، الكاشف (٢/١٧٩)، تاريخ البخاري الكبير (٥/٢٤٠)، الجرح والتعديل (٥/١٢٩٦)، الثقات (٣/٢٥٢)، أسد الغابة (٣/٤٧٩)، تجريد أسماء الصحابة (١/٣٥٣)، الإصابة (٤/٣٤٢)، الاستيعاب (٢/٨٤٣)، نقعة الصديان (ت٩٦) .","vol":"12","page":590},{"text":"<span data-type=\"title\" id=toc-3984>[١٤٨١] عبد الرحمن بن عوف</span>\nهو أبو محمد، عبد الرحمن بن عوف الزهري القرشي. تقدَّم في جملة العشرة - ﵃ - في الباب الثالث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨١) تهذيب الكمال (٢/٨٠٩)، تهذيب التهذيب (٦/٢٤٤) (٤٩٠)، تقريب التهذيب (١/٤٩٤) (١٠٧٠)، خلاصة تهذيب الكمال (٢/١٤٧)، الكاشف (٢/١٧٩)، تاريخ البخاري الكبير (٥/٢٣٩) تاريخ البخاري الصغير (١/٥٠)، (٦٠)، (٩٠)، (١٢٤)، (٢٠٦)، الجرح والتعديل (٥/ص٢٤٧)، أسد الغابة (٣/٤٨٠)، الإصابة (٤/٣٤٩)، تجريد أسماء الصحابة (١/٣٥٣)، الاستيعاب (٢/٨٤٤)، سير الأعلام (١/٦٨)، البداية والنهاية (٧/١٦٣)، أسماء الصحابة الرواة (ت٥١) .","vol":"12","page":590},{"text":"<span data-type=\"title\" id=toc-3985>[١٤٨٢] عبد الرحمن بن أبي قُرَاد</span>\nهو عبد الرحمن بن أبي قُرَاد الأَسْلَمي. يُعَدُّ في أهل الحجاز.\nروى عنه أبو جعفر الخَطْمِي، والحارث بن فُضَيل.\nقُراد: بضم القاف، وتخفيف الراء.\nوالخُطَمِي: بفتح الخاء المعجمة، وسكون الطاء المهملة، وكسر الميم.\nوفُضَيل: بضم الفاء، وفتح الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨٢) تهذيب التهذيب (٦/٢٥٢) (٥٠٢)، تقريب التهذيب (١/٤٩٥) (١٠٨١)، تاريخ البخاري الكبير (٥/٢٤٤)، الجرح والتعديل (٥/ص٢٧٦)، الثقات (٣/٢٥١) .","vol":"12","page":590},{"text":"<span data-type=\"title\" id=toc-3986>[١٤٨٣] عبد الرحمن بن كَعْب</span>\nهو أبو لَيْلَى، عبد الرحمن بن كَعْب بن عمرو بن ⦗٥٩١⦘ عَوْف بن مَبْذُول بن عمرو بن غَنْم بن مازن بن النجَّار المازِني الأَنْصاري. شهد بدرًا، ومات سنة أربع وعشرين، وهو ممَّن نزل فيه: ﴿تَوَلَّوْا وَأَعْيُنُهُمْ تَفِيْضُ مِنَ الدَّمْعِ حَزَنًا ألا يَجِدُوا مَا يُنْفِقُونَ﴾ .\nمَبْذول: بالباء الموحدة، والذال المعجمة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨٣) الجرح والتعديل (٥/٢٨٠)، تاريخ الصحابة (١٦٧)، الاستيعاب (٨٥٢)، أسد الغابة (٤٩٠، ٤٩١)، الإصابة (٢/٤٢) .","vol":"12","page":590},{"text":"<span data-type=\"title\" id=toc-3987>[١٤٨٤] عبد الرحمن بن مُعَاذ</span>\nهو عبد الرحمن بن مُعاذ بن عثمان التَّيْمي.\nروى عنه محمد بن إِبراهيم التَّيْمي. حديثه في الخطبة بمنى في كتاب الحج (١) .\n_________\n(١) انظر الحديث رقم (١٧٥٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨٤) تهذيب الكمال (٢/٨١٧)، تهذيب التهذيب (٦/٢٧١) (٥٣٧)، تقريب التهذيب (١/٤٩٨) (١١١٤)، خلاصة تهذيب الكمال (٢/١٥٢)، الكاشف (٢/١٨٦)، تاريخ البخاري الكبير (٥/٢٤٤)، الجرح والتعديل (٥/٢٨٠)، الثقات (٣/٢٥٧)، أسد الغابة (٣/٤٩٦)، تجريد أسماء الصحابة (١/٣٥٦)، الإصابة (٤/٣٦١)، الاستيعاب (٢/٨٥٣)، أسماء الصحابة الرواة (ت٩٦٣) .","vol":"12","page":591},{"text":"<span data-type=\"title\" id=toc-3988>[١٤٨٥] عبد الرحمن بن يَعْمَر</span>\nهو عبد الرحمن بن يَعْمر الدِّيلي. له صحبة ورواية. نزل الكوفة وأتى خراسان.\nروى عنه بُكَيْر بن عَطاء. ولم يرو عنه سواه. حديثه في الحج (١) .\nيَعْمَر: بفتح الياء تحتها نقطتان، وفتح الميم.\n_________\n(١) انظر الحديث رقم (١٥٣٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨٥) تهذيب الكمال (٢/٨٥٦)، تهذيب التهذيب (٦/٣٠١) (٥٨٦)، تقريب التهذيب (١/٥٠٣)، (١١٦١)، خلاصة تهذيب الكمال (٢/١٥٩)، الكاشف (٢/١٩٢)، تاريخ البخاري الكبير (٥/٢٤٣)، الجرح والتعديل (٥/٢٩٨)، الثقات (٣/٢٥٠)، أسد الغابة (٣/٥٠٣)، تجريد أسماء الصحابة (١/٣٥٨)، الإصابة (٤/٣٦٨)، الاستيعاب (٤/٨٥٦) .","vol":"12","page":591},{"text":"<span data-type=\"title\" id=toc-3989>[١٤٨٦] عبد الرحمن أبو هريرة</span>\nقد اختلف في اسم أبي هريرة ونسبه اختلافًا كثيرًا، وأشهر ما قيل فيه: إِنه كان في الجاهلية عبد شمس، أو عبد عمرو، وفي الإِسلام عبد الله أو عبد الرحمن. وهو دَوْسي. قال ابن عبد البرّ: لا يصحّ في اسمه ونسبه مع الخلاف الكثير الذي فيه شيء. وقال الحاكم أبو أحمد: أصح شيء عندنا في اسم أبي هريرة: عبد الرحمن بن صخر.\nوغلبت عليه كنيته فهو كمن لا اسم له. أسلم عام خيبر، وشهدها مع النبي - ﷺ-، ثم لزمه، وواظب عليه راغبًا في العلم، راضيًا بشبع بطنه، وكان يدور معه حيث ما دار. وكان من أحفظ الصحابة ويحضر ما لا يحضره أحدٌ منهم لملازمة النبي - ﷺ-. قال البخاري: روى عنه أكثر من ثمان مائة رجل من صحابي وتابعي، فمنهم ابن عباس، وابن عمر، وجابر، وأنس، وواثلة بن الأَسْقَع.\nمات بالمدينة سنة سبع وخمسين، وقيل: ثمان وخمسين، وقيل: تسع ⦗٥٩٢⦘ وخمسين، وهو ابن ثمان وسبعين، وإنما سمي أبا هريرة لأنه كان له هرة صغيرة يحملها معه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨٦) تاريخ اين معين (٢/٧٢٨-٧٢٩)، طبقات ابن سعد (٤/٣٢٥، ٣٣٣) طبقات خليفة (١١٤) تاريخه (٢٢٥/٢٢٧) تاريخ الصحابة (١٨١)، الاستيعاب (١٧٦٨)، أسد الغابة (٣/٤٦١، ٦/٣٨) تهذيب الكمال (١٦٥٤)، العبر (١/٦٣)، سير أعلام النبلاء (٢/٥٧٨-٦٣٢)، والإصابة (٢/٤٠٣)، (٤/٢٠٢) وتهذيب التهذيب (١٢/٢٦٢-٢٦٧) .","vol":"12","page":591},{"text":"<span data-type=\"title\" id=toc-3990>[١٤٨٧] عبد المطلب بن ربيعة</span>\nهو عبد المطلب بن ربيعة بن الحارث بن عبد المطلب بن هاشم الهاشمي القرشي. سكن المدينة، ثم تحوَّل عنها إِلى دمشق، ومات بها سنة اثنتين وستين.\nروى عنه عبد الله بن الحارث. قيل: كان رجلًا على عهد النبي - ﷺ-.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨٧) تهذيب الكمال (٢/٨٥٠)، تهذيب التهذيب (٦/٣٨٣) (٧٢٣)، تقريب التهذيب (١/٧١٥) (١٢٩١)، تاريخ البخاري الكبير (٦/١٣١)، الجرح والتعديل (٦/٦٨)، الثقات (٣/٣١٠)، أسد الغابة (٣/٥٠٨)، تجريد أسماء الصحابة (١/٣٥٩)، الإصابة (٤/٣٨٠)، الاستيعاب (٤٠٣) / (١٠٠٦)، سير الأعلام (٣/١١٢)، أسماء الصحابة الرواة (ت٢٠٧) .","vol":"12","page":592},{"text":"<span data-type=\"title\" id=toc-3991>[١٤٨٨] عبد يزيد</span>\nهو عبد يزيد بن هاشم بن المُطَّلب بن عبد مناف القُرَشيّ، والد رُكانة وإِخوته، له ذِكْر في كتاب الطلاق (١) في حديث ابن عباس أخرجه أبو داود في «السنن» .\n_________\n(١) انظر الحديث رقم (٥٧٨٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨٨) في الإصابة (٢/٤٣٢) .","vol":"12","page":592},{"text":"<span data-type=\"title\" id=toc-3992>[١٤٨٩] عبد بن زَمْعَةَ</span>\nهو عبد بن زمعة بن قيس. له ذِكْر في لحاق الولد من كتاب اللِّعان (١) .\nزَمْعَة: بفتح الزاي، وفتح الميم، وقد تُسَكَّن.\nوهو أخو سودة بنت زمعَة زوج النبي - ﷺ-.\n_________\n(١) انظر الحديث رقم (٨٣٩١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٨٩) تعجيل المنعفة (٦٧٩)، الثقات (٣/٣٠٥) .","vol":"12","page":592},{"text":"<span data-type=\"title\" id=toc-3993>[١٤٩٠] عُبَيْد الله بن عمر</span>\nهو عبيد الله بن عمر بن الخَطَّاب القُرَشي العَدَوي. ولد على عهد رسول الله - ﷺ-. وكان من أنجاد قُرَيْش، قال ابن عبد البر: لا أحفظ له رواية، ولا سماعًا. وقتل بصفين مع معاوية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩٠) تاريخ ابن معين (٢/٣٨٣-٣٨٤)، طبقات ابن سعد (٥/١٥)، الجرح والتعديل (٥/٣٢٦-٣٢٧)، الاستيعاب (١٠-١) وأسد الغابة (٣/٥٢٧-٥٢٩) .","vol":"12","page":592},{"text":"<span data-type=\"title\" id=toc-3994>[١٤٩١] عُبَيْد الله بن مِحْصَن</span>\nهو عبيد الله بن مِحْصَن الأَنْصاري الخَطْمي. يُعَدُّ في أهل المدينة، وحديثه فيهم.\nروى عنه ابنه سلمة. قال ابن عبد البرّ: ومن الناس من يرسل حديثه.\nمِحْصَن: بكسر الميم، وسكون الحاء المهملة، وفتح الصاد المهملة.\nوالخَطْمي: بفتح الخاء المعجمة، وسكون الطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩١) تهذيب الكمال (٢/٧٣٢)، (٨٨٨)، تهذيب التهذيب (٧/٤٥) (٨٢)، تقريب التهذيب (١/٥٣٨)، الكاشف (٢/١٢٤)، تاريخ البخاري الكبير (٥/٣٧٢)، الجرح والتعديل (٥/١٥٦٨) .","vol":"12","page":592},{"text":"<span data-type=\"title\" id=toc-3995>[١٤٩٢] عُبَيْد الله بن مُعَيَّة</span>\nهو عبيد الله بن مُعَيَّة السُّوائي من بني سُواءة بن عامر بن ⦗٥٩٣⦘ صَعْصَعَة، ويقال: عُبَيْد بن مُعَيَّة. أدرك الجاهلية، ويقال: ولد على عهد رسول الله - ﷺ-. وفي صحبته خلاف. سكن الطائف.\nوروى عنه: سعيد بن (١) السَّائب، وإِبراهيم بن مَيْسَرة.\nمُعَيَّة: بضم الميم، وفتح العين المهملة، وتشديد الياء تحتها نقطتان.\nوسُواءة: بضم السين المهملة، وتخفيف الواو، والمد.\nومَيْسَرَة: ضد ميمنة.\n_________\n(١) كلمة ابن ساقطة من خ، وفي م: سعد بدل سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩٢) تهذيب الكمال (٢/٧٤٥)، تهذيب التهذيب (٧/٤٩) (٩٣)، تقريب التهذيب (١/٤٥٣)، خلاصة تهذيب الكمال (٢/١٠٢)، الكاشف (٢/١٣٤)، تاريخ البخاري الكبير (٥/٣٧٣)، الجرح والتعديل (٥/١٥٧٣) .","vol":"12","page":592},{"text":"<span data-type=\"title\" id=toc-3996>[١٤٩٣] عبيد بن خالد</span>\nهو أبو عبد الله عُبَيْد بن خالد السلمي البَهْزِي أو يقال: عبدة، ويقال: عَبيدة وصوابه [عُبَيْد، مهاجري سكن الكوفة.\nروى عنه جماعة من الكوفيين منهم سعد بن] (١) عبيدة وتميم بن سلمة.\nعُبَيْد: تصغير عبد.\n_________\n(١) الزيادة من خ، وهي ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩٣) تهذيب التهذيب (٧/٦٤) (١٣٠)، تقريب التهذيب (١/٥٤٢)، أسماء الصحابة الرواة (ت٣٦٥)، الثقات (٣/٢٨٤)، الجرح والتعديل (٥/٤٠٥) .","vol":"12","page":593},{"text":"<span data-type=\"title\" id=toc-3997>[١٤٩٤] عبيد بن وهب</span>\nهو أبو عامر عُبَيْد بن وهب، وقيل: عبيد بن سُلَيْم بن حَضَّار بن حرب الأَشْعَري، عم أبي موسى الأشعري. كان من كبار الصحابة. قُتل يوم حُنَيْن أميرًا على طلب أوْطاس، فلما أُخبر رسول الله - ﷺ- بقتله رفع يديه يدعو له أن يجعله الله فوق كثير من خلقه.\nروى عنه ابنه عامر، وأبو موسى الأشعري.\nسُليم: بضم السين.\nوحَضَّار: بفتح الحاء المهملة، وتشديد الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩٤) التاريخ الكبير (٥/٤٤٠) الجرح والتعديل (٦/٤)، تاريخ الصحابة (١٨٠)، الاستيعاب (١٠١٩)، أسد الغابة (٣/٥٤٩-٥٥٠)، الإصابة (٢/٤٤٧) .","vol":"12","page":593},{"text":"<span data-type=\"title\" id=toc-3998>[١٤٩٥] عبيد الأنصاري</span>\nهو عُبَيْد الأَنْصاري، غير منسوب.\nروى عنه عبد الله بن بُرَيْدة. حديثه في ترجيل الشعر من كتاب الزينة (١) .\n_________\n(١) انظر الحديث رقم (٢٨٩٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩٥) تعجيل المنفعة (٧١١)، الجرح والتعديل (٦/ص٦)، الثقات (٥/١٣٤) تاريخ البخاري الكبير (٥/٤٤٢) .","vol":"12","page":593},{"text":"<span data-type=\"title\" id=toc-3999>[١٤٩٦] عُبَيْدة بن الحارث</span>\nهو أبو الحارث، وقيل: أبو معاوية، عُبَيْدة بن الحارث بن المُطَّلِب بن عبد مَنَاف القُرَشي. كان أَسَنَّ من رسول الله - ﷺ- بعشر سنين. أسلم قبل ⦗٥٩٤⦘ دخول النبي - ﷺ- دارَ الأرقم، وكانت هجرته إِلى المدينة مع أَخَوَيْه الطُّفَيْل والحُصَيْن، ونزلوا على عبد الله بن سَلِمة العجلاني. بارز يوم بدر الوليد بن عُتْبَة، فاختلف بينهما ضربتان، ومات عبيدة منها، وقتل الوليد يومئذ.\nروى عنه علي بن أبي طالب.\nعُبَيْدة: تصغير عبدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩٦) طبقات ابن سعد (٣/٥٠)، تاريخ الصحابة (١٩٥)، أسد الغابة (٣/٥٣٣-٥٥٤)، وسير أعلام النبلاء (١/٢٥٦)، والإصابة (٢/٤٤٩)، شذرات الذهب (١/١١٤-١١٥) .","vol":"12","page":593},{"text":"<span data-type=\"title\" id=toc-4000>[١٤٩٧] عَتّاب بن أَسِيد</span>\nهو أبو عبد الرحمن، عَتَّاب بن أَسِيد بن أبي العِيص بن أُمَيَّة بن عبد شَمْس القُرَشيّ الأمويّ، وقيل: كنيته أبو محمد. أسلم يوم الفتح، واستعمله النبيّ - ﷺ- على مكة عام الفتح يوم خروجه إِلى حُنَيْن، وقُبِضَ النبي - ﷺ- وهو عامل عليها، وأقرَّه أبو بكر عليها إِلى أن مات بها في سنة ثلاثَ عشرةَ يوم موت أبي بكر الصدِّيق، وكان من سادات قُرَيْش خَيِّرًا صالحًا.\nروى عنه عمرو بن أبي عَقْرَب.\nعَتَّاب: بفتح العين، وتشديد التاء بنقطتين فوقها، وبالباء الموحدة.\nوالعِيص: بكسر العين المهملة، وسكون الياء بنقطتين تحتها، والصاد المهملة.\nوأَسيد: بفتح الهمزة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩٧) تهذيب الكمال (٢/٩٠١)، تهذيب التهذيب (٧/٩٢) (١٩١)، تقريب التهذيب (٢/٣)، الثقات (٣/٣٠٤) .","vol":"12","page":594},{"text":"<span data-type=\"title\" id=toc-4001>[١٤٩٨] عتبة بن أسيد</span>\nهو أبو بصير، عتبة بن أَسِيد بن جارية بن أَسِيد بن عبد الله بن سلمة بن عبد الله بن غِيَرَة بن عوف بن قَسِيّ - وهو ثقيف - الثَّقَفِيّ حليف لبني زُهْرَة. قديم الإِسلام والصحبة له ذِكْر في غزوة الحُدَيْبِيَّة (١) . وهو الذي قال له النبي - ﷺ-: «وَيْلُ أمِّهِ مِسْعَرُ حَرْب، لو أنَّ لَهُ رِجالًا» مات في عهد الرسول - ﷺ-.\nأَسِيد: بفتح الهمزة، وكسر السين المهملة.\nوجارية: بالجيم، والياء تحتها نقطتان.\nوغِيَرَة: بكسر الغين المعجمة، وفتح الياء تحتها نقطتان، وبالراء.\nوقَسِيّ: بفتح القاف، وكسر السين المهملة، وتشديد الياء.\n_________\n(١) انظر الحديث رقم (٦١٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩٨) في تاريخ الصحابة (١٨٨)، والاستيعاب (١٠٢٥)، وأسد الغابة (٣/٥٥٩)، والإصابة (٢/٤٥٢) .","vol":"12","page":594},{"text":"<span data-type=\"title\" id=toc-4002>[١٤٩٩] عُتْبَة بن عَبْد</span>\nهو أبو الوليد، عُتْبَة بن عَبْد السُّلَمي. وقال ابن عبد البرّ: عتبة بن ⦗٥٩٥⦘ عبد وهو عتبة بن عبد النُّدَّر. وقال: قد قيل إِنهما اثنان، ومال إِلى القول الأول. وأما البخاري فإنه جعلهما اثنين، وكذلك أبو حاتم الرازي. وهذا عتبة كان اسمه عتلة، فسمَّاه النبي - ﷺ- عتبة. شهد خيبر.\nروى عنه ابنه يحيى، ولقمان بن عامر، وكثير بن مرة، وخالد بن معدان، وغيرهم.\nمات بحمص سنة سبع وثمانين، وهو ابن أربع وتسعين سنة. وهو آخر من مات بالشام في قول الواقدي.\nعُتْبة: بضم العين، وسكون التاء بنقطتين فوقها.\nوعَبْد: بفتح العين، وسكون الباء الموحدة.\nوالنُّدَّر: بضم النون، وتشديد الدال المهملة، وفتحها، وبالراء.\nوعَتْلَة: بفتح العين، وسكون التاء. قاله الدارقطني، وابن ماكولا. وقال عبد الغني: بفتح التاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٤٩٩) تهذيب الكمال (٢/٢١٠)، تهذيب التهذيب (٧/٩٩٨) (٢١١)، تقريب التهذيب (٢/٥)، الكاشف (٢/٢٤٥)، تاريخ البخاري الكبير (٦/٥٢١)، الجرح والتعديل (٦/٣٧١)، الثقات (١/٢٩٧)، أسد الغابة (٣/٥٦٤)، تجريد أسماء الصحابة (١/٣٧١)، الإصابة (٤/٤٣٦)، سير الأعلام (٣/٤١٦)، أسماء الصحابة الرواة (ت٩٧)، نقعة الصديان (ت٢٥٥) .","vol":"12","page":594},{"text":"<span data-type=\"title\" id=toc-4003>[١٥٠٠] عُتْبَة بن غَزْوان</span>\nهو أبو عبد الله، وقيل: أبو غَزْوان، عتبة بن غزوان بن الحارث بن جابر بن وَهْب بن نَسيب بن زيد بن مالك بن الحارث بن عَوْف بن مازن المازني، حليف بني نَوْفل بن عبد مناف. وقيل في نسبه غير ذلك. قديمُ الإِسلام، هاجر إِلى الحبشة الهجرة الثانية، ثم إِلى المدينة، وشهد بدرًا. وقيل: أسلم بعد ستة رجال، فهو سابع سبعة في الإِسلام. واستعمله عمر بن الخطاب على البصرة، وهو الذي اختَطَّها ومَصَّرَها، ثم قدم على عمر فردّه إِليها واليًا. فمات في الطريق، وقيل بالرَّبَذَة، وقيل: بمعدن بني سليم، سنة خمس عشرة، وقيل: سنة سبع عشرة، وهو ابن سبع وخمسين سنة.\nروى عنه خالد بن عُمَيْر العَدَوي.\nغزوان: بفتح الغين المعجمة، وسكون الزاي، وبالنون.\nونسيب ... (١) .\n_________\n(١) بياض في م، خ مقداره نصف سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠٠) تهذيب الكمال (٢/٩٠٣)، تهذيب التهذيب (٧/١٠٠) (٢١٤)، تقريب التهذيب (٢/٥)، خلاصة تهذيب الكمال (٢/٢١٠)، تاريخ البخاري الكبير (٦/٥٢٠)، الثقات (٣/٥٩٦)، أسد الغابة (٣/٥٦٥)، سير الأعلام (١/٣٠٤)، طبقات ابن سعد (ج٢/١١)، (ج٣/٥٥٦)، (ج٣٦٤٤)، أسماء الصحابة الرواة (ت٣٢٢) .","vol":"12","page":595},{"text":"<span data-type=\"title\" id=toc-4004>[١٥٠١] عتبة بن فَرْقَد</span>\nهو أبو عبد الله، عتبة بن فرقد السلمي، وقيل: هو عتبة بن ⦗٥٩٦⦘ يربوع بن حبيب بن مالك فرقد بن أسعد بن رفاعة بن الحارث بن بُهْثَة بن سليم السلمي غَزا مع النبي - ﷺ- غزوتين، وسكن الكوفة، وحديثه فيهم.\nروى عنه قيس بن أبي حازم وغيره.\nفَرْقَد: بفتح الفاء، وسكون الراء، وبالقاف.\nوبُهْثَة: بضم الباء الموحدة، وسكون الهاء، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠١) تهذيب الكمال (٢/٩٠٣)، تهذيب التهذيب (٧/١٠١)، (٢١٦)، تقريب التهذيب (٢/٥)، خلاصة تهذيب الكمال (٢/٢١١)، الكاشف (٢/٢٤٦)، تاريخ البخاري الكبير (٦/٥٢١)، الجرح والتعديل (٦/٣٧٣)، ميزان الاعتدال (٦/٩٥٢١)، التمهيد (٢/٤٤)، الثقات (٣/٢٩٧)، أسد الغابة (٣/٥٦٧)، تجريد أسماء الصحابة (١/٣٧١)، الإصابة (٤/٤٣٩)، الاستيعاب (٣-٤) / (١٠٢٩)، طبقات ابن سعد (١/٢٨٥) .","vol":"12","page":595},{"text":"<span data-type=\"title\" id=toc-4005>[١٥٠٢] عُتْبَة بن أبي لَهَب</span>\nهو عتبة بن أبي لَهَب، واسم أبي لَهَب عبد العُزَّى بن عبد المُطَّلب بن هاشم القرشي الهاشمي، ابن عم النبيِّ - ﷺ-. أسلم هو وأخوه مُعَتِّب عام الفتح، وكانا قد هربا، فبعث العباس فأتى بهما فأسلما، فسُرَّ رسول الله - ﷺ- بإِسلامهما، ودعا لهما، شهدا معه حُنَيْنًا والطائف، ولم يخرجا من مكة، ولم يأتيا المدينة، ولهما عقب عند أهل النسب. وهذا عتبة له ذِكْر في كتاب الفرائض (١) . وقيل: إنه أخو عُتَيْبَة، وكان عتبة وعُتَيْبَة قبل الإِسلام زوجي بنتي النبيّ - ﷺ- رُقَيَّة وأم كلثوم، فلمَّا نزلت: ﴿تَبَّتْ يَدَا أَبي لَهَب﴾ أمرهما أبوهما بفراقهما ففعلا.\n_________\n(١) انظر الحديث رقم (٧٤٢٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠٢) طبقات ابن سعد (٤/٥٩)، (٥/٤٥٥)، تاريخ ابن معين (٢/٣٩١-٣٩٢)، والاستيعاب (١٠٣٠)، وأسد الغابة (٣/٥٦٩)، والإصابة (٢/٤٥٥) .","vol":"12","page":596},{"text":"<span data-type=\"title\" id=toc-4006>[١٥٠٣] عَتْلَة</span>\nعَتْلَة: بسكون التاء، وفتحها. كان اسم رجل من الصحابة فغيّره النبي - ﷺ-، وسمَّاه عُتْبَة، وهو عُتبة بن عَبْدَ، وقد تقدَّم ذِكْره.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠٣) تقدم ذكره.","vol":"12","page":596},{"text":"<span data-type=\"title\" id=toc-4007>[١٥٠٤] عثمان بن أبي العاص</span>\nهو أبو عبد الله، عثمان بن أبي العاص بن بشر بن عبد بن دُهْمان الثَّقَفي. استعمله النبي - ﷺ- على الطائف، فلم يزل عليها حياة رسول الله - ﷺ- وخلافة أبي بكر، وسنتين من خلافة عمر، ثم عَزَلَهُ عمر، وولاهُ عُمان والبحرين. وكان وفد على النبي - ﷺ- في وفد ثقيف، وهو أحدثهم سنًا، وله تسع وعشرون سنة، وذلك سنة عشر. وسكن البصرة، ومات بها سنة إِحدى وخمسين. ولمَّا مات النَّبي - ﷺ- وعزمت ثقيف على الردة قال لهم: يا معشر ثقيف كنتم آخر الناس إِسلامًا، فلا تكونوا أوَّلَ النَّاس رِدَّة، فامتنعوا من الرِّدَة.\nروى عنه الحسن البصري، وابن المُسَيِّب، وموسى بن طلحة، ونافع بن جُبَيْر.\nدُهْمان: بضم الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠٤) تهذيب التهذيب (٧/١٢٨)، (٢٧٠)، تقريب التهذيب (٢/١٠)، خلاصة تهذيب الكمال (٢/١٦٢)، الكاشف (٢/٢٥١)، تاريخ البخاري الكبير (٦/٢١٢)، تاريخ البخاري الصغير (١/١٠١) (١٢٢)، الجرح والتعديل (٦/٨٩٥)، طبقات ابن سعد (١/٣١٣)، (٧/٤٠)، (٨/٥١)، البداية والنهاية (٨/٤٧)، الثقات (٣/٢٦١)، أسد الغابة (٣/٥٧٩)، تجريد أسماء الصحابة (١/٣٧٣)، الإصابة (٤/٤٥١)، الاستيعاب (٣-٤) (١٣٥)، سير الأعلام (٢/٣٧٤) .","vol":"12","page":596},{"text":"<span data-type=\"title\" id=toc-4008>[١٥٠٥] عُثمان بن حُنَيْف</span>\nهو أبو عمرو، وقيل: أبو عبد الله، عثمان بن حُنَيْف بن واهب بن العُكَيْم بن ثعلبة بن الحارث بن مَجْدَعة الأنصاري، من بني عمرو بن عوف بن مالك بن الأوس، أخو سهل بن حنيف.\nولاه عمر مساحة السواد وجبايته وضرب الخراج والجزية، وولاه على البصرة، فأخرجه طلحة والزبير، لما قدماها لوقعة الجمل. ثم سكن الكوفة وبقي إِلى زمن معاوية.\nروى عنه أبو أُمامة بن سهل بن حُنَيْف، ونَوْفَل بن مُساحِق وعُبَيْد الله بن عبد الله بن عُتْبَة.\nحُنَيْف: بضم الحاء المهملة، وفتح النون، وسكون الياء، وبالفاء.\nوالعُكَيْم: بضم العين المهملة، وفتح الكاف، وسكون الياء.\nومَجْدَعة: بفتح الميم والدال، وسكون الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠٥) تهذيب الكمال (٢/٩٠٧)، تهذيب التهذيب (٧/١١٢) (٢٤١)، تقريب التهذيب (٢/٧، ٨)، خلاصة تهذيب الكمال (٢/٢١٣)، تاريخ البخاري الكبير (٦/٢٠٩)، الجرح والتعديل (٦/١٤٦)، الثقات (٣/٢٦١)، أسد الغابة (٣/٥٧٧)، الاستبصار (٢/٣٢١)، تجريد أسماء الصحابة (١/٣٧٣)، الإصابة (٤/٤٤٩)، الاستيعاب (٣-٤) (١٠٣٣)، طبقات ابن سعد (ج٣/٢٥٥) (ج٧/٣٧)، (ج٥/٤٨)، ج (٦/٨) .","vol":"12","page":597},{"text":"<span data-type=\"title\" id=toc-4009>[١٥٠٦] عثمان بن طَلْحَة</span>\nهو عثمان بن طَلْحَة بن أبي طَلحة، واسم أبي طَلْحَة عبد الله بن عبد العُزَّى بن عُثْمان بن عبد الدار بن قُصَيّ العَبْدَري القُرَشي الحَجَبي.\nهاجر إِلى المدينة في هُدْنَة الحُدَيْبيَّة سنة ثمان مع خالد بن الوليد، فلقيهما عمرو بن العاص مُقْبلًا من عند النّجاشي يريد الهجرة، فرافقهما وهاجر معهما، فلما رآهم النبي - ﷺ- قال: «رَمَتْكُم مَكَّةُ بأَفْلاذِ كَبِدِها» . يقول: إنهم وجوه أهل مكة فأسلموا، وأسلم عثمان بن أبي طلحة يوم الفتح إِلى النبي - ﷺ- مفتاحَ الكعبة، فقال: «خذوها يا بني طلحة خالدة تالدة، لا ينزعها منكم إِلا ظالم» . ثم نزل عثمان المدينة فأقام بها إِلى وفاة رسول الله - ﷺ-، ثم عاد إِلى مكة فسكنها حتى مات بها في سنة اثنتين وأربعين، وقيل: إنه قُتل يوم أجْنادين. وكان عثمان هو الذي يلي فتح الكعبة إِلى أن توفي، فدفع المفتاح إِلى شيبة بن عثمان بن أبي طلحة، وهو ابن عمه فبقيت الحجابةُ في يد بني شيبة إِلى الآن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠٦) تهذيب التهذيب (٧/١٢٤) (٢٦٧)، تقريب التهذيب (٢/١٠) الكاشف (٢/٢٥١)، تاريخ البخاري الكبير (٦/٢١١)، الجرح والتعديل (٦/١٥٥)، الثقات (٣/٢٦٠)، أسد الغابة (٣/٥٧٨) تجريد أسماء الصحابة (١/٣٧٣)، الإصابة (٤/٤٥٠) الاستيعاب (٣-٤)، (١٠٣٤) سير الأعلام (٣/١٠)، طبقات ابن سعد (ج٣/١٢١٦)، (ج٤/٢٥٢)، (ج٣٩٤٧)، (ج٨/٣٤٨) .","vol":"12","page":597},{"text":"<span data-type=\"title\" id=toc-4010>[١٥٠٧] عثمان بن عفان</span>\nهو أبو عبد الله، وأبو عمرو، عثمان بن عفان الأَموي القرشي. تقدَّم ذِكْره في جملة العشرة - ﵃ -.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠٧) تهذيب التهذيب (٧/١٣٩) (٢٨٩)، تقريب التهذيب (٢/١٢)، تاريخ البخاري الكبير (٦/٢٠٨)، الجرح والتعديل (٦/١٦٠)، تاريخ البخاري الثقات (١١٠٩) شذرات الذهب (١/١٠)، (٢٥)، (٣٠)، (٣٣)، (٤٣) أنساب الاشراف (٤٤)، (٤٥)، أسماء الصحابة الرواة (ت٢٨) .","vol":"12","page":597},{"text":"<span data-type=\"title\" id=toc-4011>[١٥٠٨] عثمان أبو قُحافة</span>\nهو أبو قُحَافة، عثمان بن عامر، والد أبي بكر الصِّدِّيق القرشي التيمي. وقد تقدَّم تمام نسبه عند ذِكْر ابنه. أسلم يوم الفتح وعاش إِلى خلافة عمر، ومات سنة أربع عشرة، وله سبع وتسعون سنة. ⦗٥٩٨⦘\nروى عنه ابنه الصدِّيق، وأسماء بنت أبي بكر.\nقُحَافة: بضم القاف، وتخفيف الحاء المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠٨) طبقات ابن سعد (٥/٤٥١)، تاريخ ابن معين (٢/٣٩٣-٣٩٤) والاستيعاب (١٠٣٦)، وأسد الغابة (٣/٥٨١-٥٨٢)، وتهذيب الأسماء واللغات (١/٣٢١)، والإصابة (٢/٤٦٠-٤٦١) .","vol":"12","page":597},{"text":"<span data-type=\"title\" id=toc-4012>[١٥٠٩] عثمان بن مَظْعُون</span>\nهو أبو السَّائب، عثمان بن مَظْعُون بن حَبيب بن وَهْب بن حُذَافَة بن جُمَح، من بني كعب بن لُؤَيّ الجُمَحي القُرَشي.\nأسلم بعد ثلاثة عشر رجلًا، وهاجر الهجرتين، شهد بدرًا، وكان حَرَّم الخمرَ في الجاهلية، وهو أول من مات من المهاجرين بالمدينة في شعبان على رأس ثلاثين شهرًا من الهجرة، وقيل: بعد اثنين وعشرين شهرًا.\nوقبل النبي - ﷺ- وجهه بعد موته (١)، ولما دفن قال: «نِعْمَ السَّلَفُ هو لنا» (٢) .\nودفن بالبقيع، وكان عابدًا مجتهدًا من فضلاء الصحابة.\nروى عنه ابنه السَّائِب وأخوه قُدَامة.\nمَظْعون: بفتح الميم، وسكون الظاء المعجمة، وضم العين المهملة.\nوحُذافة: بضم الحاء المهملة، وتخفيف الذال المعجمة، وبالفاء.\nوجُمَح: بضم الجيم، وفتح الميم، وبالحاء المهملة.\nوالسَّائِب: بالسين المهملة، والياء تحتها نقطتان، وبالباء الموحدة.\nوقُدامة: بضم القاف، وتخفيف الدال المهملة.\n_________\n(١) انظر الحديث رقم (٨٥٦٦) .\n(٢) في \" الإصابة \" رقم (٥٤٤٥): ولما توفي إبراهيم بن النبي ﷺ قال: إلحق بسلفنا الصالح عثمان بن مظعون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٠٩) الذيل عَلى الكاشف (رقم ١٠٢٨)، تعجيل المنفعة (٧٣٠)، تاريخ البخاري الكبير (٦/٢١٠)، تاريخ البخاري الصغير (١/٢٠)، (٢١)، (٤٢)، البداية والنهاية (٣/٦٦)، (٩٢)، (٩٩)، الاستبصار (٥٨)، (١٩٦)، الثقات (٣/٢٦٠)، أسد الغابة (٣/٥٩٨)، تجريد أسماء الصحابة (١/٣٨٥)، الإصابة (٤/٤٦١)، الاستيعاب (٣-٤) / (١٠٥٣)، سير الأعلام (١/١٥٣)، أسماء الصحابة الرواة (ت٣٢٣) .","vol":"12","page":598},{"text":"<span data-type=\"title\" id=toc-4013>[١٥١٠] العَدَّاء بن خالد</span>\nهو العَدَّاء بن خالد بن هَوْذَة بن خالد بن ربيعة بن عمرو بن عامر بن صَعْصَعة العامري.\nأسلم بعد الفتح، وكان يسكن البادية، وحديثه عند أهل البصرة.\nروى عنه أبو رجاء العُطَارِدِي، وعبد المجيد بن وَهْب.\nالعَدَّاء: بفتح العين، وتشديد الدال المهملة.\nوَهَوْذَة: بفتح الهاء، وسكون الواو، وفتح الذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١٠) تهذيب الكمال (٢/٩٢٢)، تهذيب التهذيب (٧/١٦٣) (٣٢٧)، تقريب التهذيب (٢/١٦)، الكاشف (٢/٢٥٩)، تاريخ البخاري الكبير (٤/١/٨٥)، تاريخ البخاري الصغير (١/٢٤٦)، الجرح والتعديل (٧/٣٩)، الثقات (٣/٣١١)، أسد الغابة (٤/٣)، تجريد أسماء الصحابة (١/٣٧٥)، الإصابة (٤/٤٦٦)، الاستيعاب (٣-٤) / (١٢٣٧)، طبقات ابن سعد (١/٢٧٣) .","vol":"12","page":598},{"text":"<span data-type=\"title\" id=toc-4014>[١٥١١] عَدِيّ بن بَدَّاء</span>\nهو عَدِيّ بن بَدّاء: بفتح الباء الموحدة، وتشديد الدال المهملة، وبالمد. ⦗٥٩٩⦘ له ذِكْر في تفسير سورة المائدة في قصة الجام (١) وتَميم الدّاري (٢) .\n_________\n(١) انظر الحديث رقم (٦١٢) .\n(٢) أي له ولتميم الداري ذكر في قصة الجام.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١١) أسد الغابة (٤/٥)، تاريخ الصحابة (١٩٧) أسد الغابة (٤/٥-٦)، والإصابة (٢/٤٦٧) .","vol":"12","page":598},{"text":"<span data-type=\"title\" id=toc-4015>[١٥١٢] عديّ بن حاتم</span>\nهو أبو طريف، وقيل: أبو وَهْب، عديّ بن حاتم بن عبد الله بن سَعْد بن الحَشْرَج بن امرئ القيس بن عدي بن ربيعة بن جَرْوَل بن ثُعَل بن عمرو بن الغَوْث بن طَيء بن أُدد الطائي.\nوفي بعض الأسماء المذكورة خلاف، قدم على النبي - ﷺ- في شعبان سنة سبع وقيل: سنة عشر ونزل الكوفة وسكنها. وفُقِئَتْ عينه يوم الجمل مع علي بن أبي طالب، وشهد صفّين والنَّهْروان. ومات بالكوفة سنة سبع وستين زمن المختار بن أبي عُبَيْد. وقيل: سنة ثمان، وقيل: سنة تسع، وهو ابن مائة وعشرين سنة، وقيل: مات بقَرْقِيسياء.\nروى عنه قيس بن أبي حازم، وعبد الله بن مَعْقِل - بالقاف - والشَّعبي وابن جُبَيْر وغيرهم.\nطريف: بالطاء المهملة، وكسر الراء.\nوالحشرج: بفتح الحاء المهملة، وسكون الشين المعجمة، وفتح الراء، وبالجيم.\nوجرول: بفتح الجيم، وسكون الراء.\nوثعل: بضم الثاء المثلثة، وفتح العين المهملة.\nوالغَوث: بفتح الغين المعجمة، وسكون الواو، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١٢) تهذيب الكمال (٢/٩٢٣)، تهذيب التهذيب (٧/١٦٦) (٣٣٠)، تقريب التهذيب (٢/١٦)، خلاصة تهذيب الكمال (٢/٢٢٣)، الكاشف (٢/٢٥٩)، تعجيل المنفعة (٧٣٤)، تاريخ البخاري الكبير (٧/٤٣)، تاريخ البخاري الصغير (١/١٤٨)، (١٥٤)، الجرح والتعديل (٧/٢)، الثقات (٣/٣١٦)، أسد الغابة (٤/٨)، تجريد أسماء الصحابة (١/٣٧٦)، الإصابة ٤٠/٤٦٩) .","vol":"12","page":599},{"text":"<span data-type=\"title\" id=toc-4016>[١٥١٣] عَدِيّ بن زيد</span>\nهو عَدِيّ بن زيد الجُذَامي. يذكر في الوحدان. عداده في أهل الكوفة مختلف في إِسناد حديثه.\nروى عنه عبد الله بن أبي سفيان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١٣) تهذيب التهذيب (٧/١٦٧)، (٣٣٢)، تقريب التهذيب (٢/١٧) تاريخ البخاري الكبير (٧/٤٤)، الجرح والتعديل (٧/٤)، أسماء الصحابة الرواة (٧١٤)، (٩٥٢) .","vol":"12","page":599},{"text":"<span data-type=\"title\" id=toc-4017>[١٥١٤] عَديّ بن عَمِيرة</span>\nهو عدي بن عَمِيرة بن فَرْوَة بن زُرَارة بن الأَرْقَم بن النُّعمان بن عَمْرو بن وَهْب بن ربيعة الكِنْدي الحَضرَميّ. سكن الكوفة، ثم انتقل إِلى الجزيرة وسكنها، ومات بها.\nروى عنه قيس بن أبي حازم وأخوه العُرْس بن عَمِيرة.\nعَمِيرة: بفتح العين المهملة، وكسر الميم، وبالراء.\nوفَروة: بفتح الفاء.\nوزُرارة: بتقديم الزاي المضمومة على الراء. ⦗٦٠٠⦘\nويقال: إِنَّه عَدِيّ بن فَرْوَة بن عَمِيرَة بن فَرْوة بن زُرَارة، وهو عند الأكثر غير الأول، وأن الثاني هو والد عدي بن عديّ الكندي الفقيه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١٤) تهذيب الكمال (٢/٩٢٤)، تهذيب التهذيب (٧/١٦٩) (٣٣٤)، تقريب التهذيب (٢/١٧)، خلاصة تهذيب الكمال (٢/٢٢٤)، الكاشف (٢/٢٥٩)، تاريخ البخاري الكبي (١/٣٠٤)، (٧/٤٤)، الجرح والتعديل (٧/١٦٨) الثقات (٣/٣١٧)، أسد الغابة (٤/١٣)، الإصابة (٤/٤٧٩)، طبقات ابن سعد (٥/٣٤١)، (٦/٥٥)، أسماء الصحابة الرواة (١٩٠) .","vol":"12","page":599},{"text":"<span data-type=\"title\" id=toc-4018>[١٥١٥] عِرْبَاض بن سَارِيَة</span>\nهو أبو نَجيح، عِرباضُ بن سَارِية السُّلَمي. كان من أهل الصُّفَّة، وسكن الشام، ومات بها سنة خمس وسبعين.\nروى عنه أبو رُهْم، وأبو أمامة، وجماعة من التابعين، منهم جُبَيْر بن نُفَيْر، وعبد الرحمن بن عمرو، وغيرهما.\nنَجِيح: بفتح النون، وكسر الجيم، وبالحاء المهملة.\nوعِرْبَاض: بكسر العين المهملة، وسكون الراء، وبالباء الموحدة، وبالضاد المعجمة.\nوسَارية: بالسين المهملة، والياء تحتها نقطتان.\nورُهْم: بضم الراء، وسكون الهاء.\nوجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nونُفَيْر: بضم النون، وفتح الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١٥) تهذيب الكمال (٢/٩٢٦)، تهذيب التهذيب (٧/١٧٤)، (٣٤٠) تقريب التهذيب (٢/١٧)، الكاشف (٢/٢٦٠)، تاريخ البخاري الكبير (٧/٨٥)، الجرح والتعديل (٧/٣٩)، الثقات (٣/٣٢١)، أسد الغابة (٤/١٩)، تجريد أسماء الصحابة (١/٣٧٨)، الإصابة (٤/٤٨٢)، الاستيعاب (٣-٤)، (١٢٣٨)، سير الأعلام (٣/٤١٩)، الحلية (٢/١٣)، طبقات ابن سعد (٢/١٦٥)، (٤/٢٧١)، أسماء الصحابة الرواة (ت٩٠) .","vol":"12","page":600},{"text":"<span data-type=\"title\" id=toc-4019>[١٥١٦] عُرْس بن عَمِيرَة</span>\nهو عُرْس بن عَمِيرة بن فَرْوة، أخو عَدِيّ بن عَمِيرة الكِنْدي، وقيل: هو عُرْس بن قَيْس بن سعيد بن الأرقم بن النُّعمان.\nروى عنه عدي بن عدي ابن أخيه وغيره.\nعُرْس: بضم العين، وسكون الراء، وبالسين المهملة.\nوباقي النسب قد ذُكِر في اسم أخيه عدي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١٦) تهذيب الكمال (٢/٩٢٦)، تهذيب التهذيب (٧/١٧٥)، (٣٤٢) تقريب التهذيب (٢/١٨)، خلاصة تهذيب الكمال (٢/٣٢٧)، الكاشف (٢/٠٦٢)، تاريخ البخاري الكبير (٧/٨٧)، الجرح والتعديل (٧/٣٩)، أسد الغابة (٤/٢١)، تجريد أسماء الصحابة (١/٣٧٨)، الإصابة (٤/٤٨٤)، الاستيعاب (٣-٤) / (١٦٠٢)، أسماء الصحابة الرواة (ت٤٤٢)، ثقات (٣/٣١١) .","vol":"12","page":600},{"text":"<span data-type=\"title\" id=toc-4020>[١٥١٧] عَرْفَجة بن أَسْعَد</span>\nهو عَرْفَجَة بن أَسْعد بن صَفْوان، وقيل: أسْعد بن كَرِب.\nروى عنه ابنه طرفة وهو الذي أمره النبي - ﷺ- أن يتخذ أنفًا من ورِق، ثم من ذهب، وكان ذهب أنفه يوم الكُلاب - بضم الكاف - (١) .\nوكَرِب: بفتح الكاف، وكسر الراء، وبالباء الموحدة.\n_________\n(١) انظر الحديث رقم (٢٨٥٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١٧) تهذيب الكمال (٢/٩٢٦)، تهذيب التهذيب (٧/١٦٧)، (٣٤٤)، تقريب التهذيب (٢/١٨)، خلاصة تهذيب الكمال (٢/٢٢٥)، الكاشف (٢/٢٦١)، تاريخ البخاري الكبير (٧/٦٤)، الجرح والتعديل (٧/١٨)، الثقات (٣/٣٢٠)، أسد الغابة (٤/٢١)، تجريد أسماء الصحابة (١/٣٧٨)، الإصابة (٤/٤٨٥)، الاستيعاب (٣-٤)، (١٠٦٢) .","vol":"12","page":600},{"text":"<span data-type=\"title\" id=toc-4021>[١٥١٨] عَرْفَجَة بن شُرَيْح</span>\nهو عَرْفَجَة بن شُرَيْح الكِنْدي، ويقال: الأَشْجَعي، ويقال: الأسلمي، وقيل: عَرْفَجَة الأشْجَعي غير عَرْفَجة بن شُرَيح الكِنْدي. وقد اختلف أيضًا في أبي عَرْفَجَة: فقيل: شُرَيح، وقيل: ضُرَيْح، وقيل: ذريْح، وقيل: صُرَيْح، وقيل: شَراحيل، وقيل: سُرَيْج. عداده في أهل الكوفة. ⦗٦٠١⦘\nروى عنه زياد بن عِلاقَة، والشعبي، وأبو حازم الأشْجَعي، وأبو يَعْفُور العَبْدي.\nشُرَيْح: بضم الشين المعجمة، وفتح الراء، وسكون الياء، وبالحاء المهملة.\nوضُرَيح: بضم الضاد المعجمة، وفتح الراء، وبالحاء المهملة.\nوذَرِيح: بفتح الذال المعجمة، وكسر الراء، وبالحاء المهملة.\nوصُرَيح: بضم الصاد، وفتح الراء، وبالحاء المهملة.\nوسريج: بضم السين المهملة، وبالجيم.\nويَعْفُور: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وضم الفاء، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١٨) تهذيب الكمال (٢/٩٢٦)، تهذيب التهذيب (٧/١٧٦)، (٣٤٥)، تقريب التهذيب (٢/١٨)، خلاصة تهذيب الكمال (٢/٢٢٥)، الكاشف (٢/٢٦١)، تاريخ البخاري الكبير (٧/٦٤)، الجرح والتعديل (٧/١٧)، الثقات (٣/٣٢٠)، أسد الغابة (٤/٢٢)، تجريد أسماء الصحابة (١/٣٧٨)، الإصابة (٤/٤٨٥)، الاستيعاب (٣-٤)، (١٠٦٣) .","vol":"12","page":600},{"text":"<span data-type=\"title\" id=toc-4022>[١٥١٩] عُرْوَة بن أسْماء</span>\nهو عروة بن أسماء بن الصَّلْت السُّلَمي، حليف لبني عمرو بن عوف. قتل يوم بئر معونة شهيدًا.\nالصَّلْت: بفتح الصاد المهملة، وبالتاء فوقها نقطتان.\nوالسُّلَمي: بضم السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥١٩) طبقات ابن سعد (٤/٣٧٧)، تاريخ خليفة (٧٦)، والاستيعاب (١٠٦٤)، وأسد الغابة (٤/٢٦)، والإصابة (٢/٤٧٥-٤٧٦) .","vol":"12","page":601},{"text":"<span data-type=\"title\" id=toc-4023>[١٥٢٠] عُرْوَة بن الجَعْد</span>\nهو عُرْوَة بن الجَعْد، ويقال: عُرْوَة بن عِياض بن أبي الجَعْد، ويقال: عُرْوَة بن أبي الجَعْد البارقي. استعمله عمر على قضاء الكوفة، ويعد فيهم، وحديثه عندهم.\nقال ابن المديني: مَنْ قال فيه ابن الجعد فقد أخطأ، وإِنَّما هو عروة بن أبي الجعد.\nروى عنه الشَّعبي والسَّبيعي، وغيرهما.\nعِياض: بكسر العين، وتخفيف الياء بنقطتين من تحتها، وبالضاد المعجمة.\nوالبارقي: بالباء الموحدة، وكسر الراء، وبالقاف.\nوالسَّبيعي: بفتح السين المهملة، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢٠) تهذيب التهذيب (٧/١٧٨) (٣٤٨)، تقريب التهذيب (٢/١٨)، تاريخ البخاري الكبير (٧/٣٣) الأنساب (٢/٢٩)، بقي بن خالد (١٦٤) التعديل والترجيح (١٧٧)، الثقات (٣/٣١٤)، أسماء الصحابة الرواة (ت١٥٩) .","vol":"12","page":601},{"text":"<span data-type=\"title\" id=toc-4024>[١٥٢١] عُرْوَة بن مَسْعود</span>\nهو أَبو مَسْعُود، وقيل: أبو يَعْفُور، عُرْوة بن مَسْعود بن مُعَتِّب بن مالِك بن كَعْب بن عمرو بن سَعْد بن عَوْف بن ثَقِيف الثَّقفي.\nشهد صُلْح الحُدَيْبِية كافرًا، وقدم على النبي - ﷺ- سنة تسع بَعدَ عوده من الطائف، وأسلم وعنده نسوة عدة، فأمره النبي - ﷺ- أن يختار منهن أربعًا، واستأذنه في الرجوع، فرجع فدعا قومه إِلى الإِسلام، فأَبَوْا عليه، فلمّا كان عند الفجر قام على غرفة له في داره فأذَّن ⦗٦٠٢⦘ بالصلاة وتَشَهَّد، فرماه رجل من ثقيف فقتله، فقال رسول الله - ﷺ- لما بلغه خبره: «مَثْلُ عروةَ مثلُ صاحب ياسين، دعا قومه إِلى الله ﷿ فقتلوه» (١) .\nيَعْفُور: بفتح الياء تحتها نقطتان، وسكون العين، وضم الفاء، وبالراء.\nومُعَتِّب: بضم الميم، وتشديد الياء فوقها نقطتان وكسرها، وبالباء الموحدة.\n_________\n(١) هو من رواية محمد بن إسحاق، كما في \" الإصابة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢١) طبقات ابن سعد (٦/٣٤)، طبقات خليفة (١١٢)، (١٣٧)، التاريخ الكبير (٧/٣١)، الجرح والتعديل (٦/٣٩٥)، وتاريخ الصحابة (١٩٦)، والاستيعاب (١٠٦٥)، وأسد الغابة (٤/٢٦-٢٧)، وتهذيب الأسماء والصفات (١/٣٣١)، تهذيب الكمال (٩٢٧)، تهذيب التهذيب (٧/١٧٨)، والإصابة (٢/٤٧٦) .","vol":"12","page":601},{"text":"<span data-type=\"title\" id=toc-4025>[١٥٢٢] عُرْوَةُ بن مُضَرِّس</span>\nهو عُرْوَةُ بن مُضَرِّس بن أوس بن حارثة بن رام، من بني سعد بن جَدِيلَة بن طَيِّء الطائي. شهد مع النبي - ﷺ- حجة الوداع. عداده في الكوفيّين.\nروى عنه ابنه أبو بكر والشَّعبي.\nمُضَرِّس: بضم الميم، وتشديد الراء، وكسرها، وبالضاد المعجمة، والسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢٢) تهذيب الكمال (٢/٩٣٠)، تهذيب التهذيب (٧/١٨٨)، (٣٥٨)، تقريب التهذيب (٢/١٩)، خلاصة تهذيب الكمال (٢/٢٢٧)، الكاشف (٢/٣٦٣)، تاريخ البخاري الكبير (٧/٣١)، (٩/٩٤)، الجرح والتعديل (٦/٣٥)، الثقات (٣/٣١٣)، أسد الغابة (٤/٣٣)، تجريد أسماء الصحابة (١/٣٨٠)، الإصابة (٤/٤٩٤)، الاستيعاب (٤٠٣) (١٠٦٧)، البداية والنهاية (٥/١٨١٠) (٣١١٧)، أسماء الصحابة الرواة (ت١٨٥) .","vol":"12","page":602},{"text":"<span data-type=\"title\" id=toc-4026>[١٥٢٣] عَسْعَسُ</span>\nهو أبو صُفْرَة، ويقال: أبو صغرة، عَسْعَسُ بن سَلامة البَصْري.\nروى عن النَّبيِّ - ﷺ-.\nروى عنه الحَسَن البصري، والأَزْرَق بن قيس، يقال: إِن حديثه مرسل. وأنه لم يسمع من النبي - ﷺ-.\nصُفْرَة: بضم الصاد المهملة، وسكون الفاء.\nوعَسْعَس: بالعينين، والسينين المهملات، والعينان مفتوحتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢٣) طبقات ابن سعد (٧/١٥٣)، طبقات خليفة (١٩٥)، التاريخ الكبير (٧/٩١)، الجرح والتعديل (٧/٤٠)، الاستيعاب (١٢٣٩)، أسد الغابة (٣٦)، الإصابة (٢/٤٨٠) .","vol":"12","page":602},{"text":"<span data-type=\"title\" id=toc-4027>[١٥٢٤] عصام المُزَني</span>\nهو عصام المُزَني. له صحبة ورواية، وهو قليل الحديث، حديثه في كتاب الجهاد، أخرجه الترمذي، وأبو داود، ولم ينسباه (١)، وذكره ابن مندة والحازمي ولم يثبتا له نسبًا.\n_________\n(١) انظر الحديث رقم (١٠٨٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢٤) تهذيب التهذيب (٧/٩٦)، (٣٧٦)، تقريب التهذيب (٢/٢١) تاريخ البخاري الكبير (٧/٧٠)، الجرح والتعديل (٧/ص٢٥)، الثقات (٣/٣٢٠) التمهيد (٢/٢٢١) .","vol":"12","page":602},{"text":"<span data-type=\"title\" id=toc-4028>[١٥٢٥] عُطارِد بن حاجِب</span>\nهو عُطَارِد بن حاجِب بن زُرارة بن عُدُس التَّميمي. وفد على النبي - ﷺ- في طائفة من وجوه قومه، الأَقرعُ بن حابِس، والزّبْرقان بن بدر، وقيس بن عاصم، وغيرهم، فأسلموا وأسلم، وذلك سنة تسع، وقيل: سنة عشر ⦗٦٠٣⦘ والأول أصح. كان سيدًا في قومه له ذِكْر في كتاب اللِّباس (١) وهو صاحب الحلة السيراء.\nزُرَارة: بضم الزاي، والراء بعدها.\nوعُدُس: بضم العين والدال المهملتين، والسين.\n_________\n(١) انظر الحديث رقم (٨٣٣٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢٥) تعجيل المنفعة (٧٤١) .","vol":"12","page":602},{"text":"<span data-type=\"title\" id=toc-4029>[١٥٢٦] عَطِيَّة بن بُسْر</span>\nهو عَطِيَّة بن بُسْر بن أبي بُسْر المازني، وهو أخو عبد الله بن بسر. أخرج أبو داود حديثه مقرونًا بأخيه عبد الله فقال عن ابني بُسْر، ولم يسمّهما، وهو في أكل الزبد والتّمر في كتاب الطعام (١) .\nروى عنه مكحول.\nعَطِيَّة: بفتح العين، وكسر الطاء، وتشديد الياء.\nوبُسْر: بضم الباء الموحدة، وسكون السين المهملة.\n_________\n(١) انظر الحديث رقم (٥٥٧٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢٦) تهذيب الكمال (٢/٩٣٩)، تهذيب التهذيب (٧/٢٢٣)، (٤١٠)، تقريب التهذيب (٢/٢٤)، خلاصة تهذيب الكمال (٢/٢٣٣)، الكاشف (٢/٢٦٩)، تاريخ البخاري الكبير (٧/١٠)، ميزان الاعتدال (٣/٧٩)، لسان الميزان (٤/١٧٤)، علل (٢/١١٩)، الكامل (٥/٢٠٠٧)، المغني (٤١٣٨)، الثقات (٣/٣٠٧)، تجريد أسماء الصحابة (١/٣٨٢)، أسد الغابة (٤/٤٣)، الإصابة (٤/٥٠٩)، الاستيعاب (٣-٤)، (١٠٧٠) .","vol":"12","page":603},{"text":"<span data-type=\"title\" id=toc-4030>[١٥٢٧] عَطِيَّة السَّعْدِيّ</span>\nهو أبو محمد [[عَطِيَّة]] بن قيس، وقيل: ابن سعد، وقيل: ابن عمرو، وقيل: ابن عُرْوَة، وقيل: ابن عامر بن عَمِيرة، من بني سَعْد بن بكر بن هوازن السَّعْدي. له صحبة ورواية.\nروى عنه أهل اليمن، وأهل الشام.\nروى عنه عروة ابن ابنه محمد. قال ابن عبد البرّ: والأكثر أن عطية هو ابن عروة.\nوعميرة: بفتح العين المهملة، وكسر الميم، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢٧) طبقات ابن سعد (٧/٤٣٠)، التاريخ الكبير (٧/٨)، تاريخ الصحابة (١٩٢)، الاستيعاب (١٠٧٠)، وأسد الغابة (٤/٤٤)، تهذيب الكمال (٩٤٠) وتهذيب التهذيب (٧/٢٢٧-٢٢٨)، الإصابة (٢/٤٨٥) .","vol":"12","page":603},{"text":"<span data-type=\"title\" id=toc-4031>[١٥٢٨] عَطِيَّة القُرَظي</span>\nهو عطية القُرَظي من سبي بني قريظة. هكذا يجيء.\nقال ابن عبد البرّ: لم أقف على اسم أبيه.\nرأى النَّبي - ﷺ-، وسمع منه.\nروى عنه مجاهد بن جبر، وعبد الملك بن عمير.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢٨) تهذيب الكمال (٢/٩٤١)، تهذيب التهذيب (٧/٢٢٩) (٤٢١)، تقريب التهذيب (٢/٢٥)، خلاصة تهذيب الكمال (٢/٢٣٤)، الكاشف (٢/٢٧٠)، تاريخ البخاري الكبير (٧/٨)، الجرح والتعديل (٦/٢١٣٢)، جامع المسانيد (٢/٤٩٢)، الثقات (٣/٣١٨)، أسد الغابة (٤/٤٦) الاستبصار (٣٣٤)، تجريد أسماء الصحابة (١/٣٨٢)، الإصابة (٤/٥١٢)، الاستيعاب (٣-٤)، (١٠٧٢)، أسماء الصحابة الرواة (ت٤١٩) .","vol":"12","page":603},{"text":"<span data-type=\"title\" id=toc-4032>[١٥٢٩] عُقْبَة بن الحارث</span>\nهو أبو سِرْوَعَة، عُقْبَة بن الحارث بن عامر بن نَوْفَل بن ⦗٦٠٤⦘ عبد مَنَاف بن قُصَي القُرَشي النَّوْفَلي. وهذا قول أهل الحديث، وأما أهل النسب فإنهم يقولون إِن عقبة هذا هو أخو أبي سِرْوَعة، وأنهما أسلما جميعًا يوم الفتح. وعداده في أهل مكة.\nروى عنه عبد الله بن أبي مُلَيْكَة، وعُبَيْد بن أبي مَرْيَم. وقيل: إِن ابن مُلَيْكَة لم يسمع منه، وأنَّ عُبَيْد بن أبي مَرْيَم بينهما.\nسِرْوَعَة: بكسر السين المهملة، وسكون الراء، وفتح الواو والعين المهملة.\nوعُبَيْد: بضم العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٢٩) تهذيب الكمال (٢/٩٤٤)، تهذيب التهذيب (٧/٢٣٨) (٤٣١)، تقريب التهذيب (٢/٢٦)، خلاصة تهذيب الكمال (٢/٢٥٣)، الكاشف (٢/٢٧١)، تاريخ البخاري الكبير (٦/٤٣٠)، تاريخ البخاري الصغير (١/١١٦)، الجرح والتعديل (٦/٣٠٩)، الثقات (٣/٢٧٩)، أسد الغابة (٤/٥٠)، الرياض المستطابة (٢٢٩) الاستبصار (٣٠٦)، تجريد أسماء الصحابة (١/٣٨٣)، الإصابة (٤/٨١٥) .","vol":"12","page":603},{"text":"<span data-type=\"title\" id=toc-4033>[١٥٣٠] عقبة بن رافع</span>\nهو عُقْبَة بن رافِع بن عبد القَيْس بن لَقِيط بن عامر بن أُمَيَّة، من بني عامر بن فِهْر القُرَشي. شهد فتح مصر، وولاه عمرو بن العاص المغرب، وهو الذي اختطَّ القَيْرَوان بإِفْرِيقيَّة، وأنزلها المسلمين، واستشهد بإِفريقية، قتله البربر سنة ثلاث وستين، وولده بها.\nروى عنه ابنه مرّة، وأنس بن مالك، وعمّار بن سعد. له ذِكر في تعبير الرؤيا (١) .\nوقد جاء في «كتاب ابن عبد البرّ» أنه عقبة بن نافع وأنه ولد على عهد النَّبي - ﷺ-، ولا تصح صحبته، وهو ابن خالة عمرو بن العاص.\nوالذي جاء في كتاب مسلم وأبي داود أَنَّه عقبة بن رافع، ولفظ الحديث يدل على صحة ذلك؛ لأن النبي - ﷺ- قال: «رأيت الليلة كأنا في دار عقبة بن رافع، وأُتينا برطب من رطب ابن طاب. فأَوِّلت الرفعة لنا في الدنيا، والعاقبة في الأخرى، وأن ديننا قد طاب» (٢) . فتأويل النبي - ﷺ- الألفاظ الثلاث بالرفعة والعاقبة، والطيب يدل على أنه رافع، لا نافع، والله أعلم.\nلَقِيط: بفتح اللام، وكسر القاف.\n_________\n(١) انظر الحديث رقم (١٠٨٦) .\n(٢) انظر الحديث رقم (١٠١٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣٠) أسد الغابة (٤/٥٢)، الإصابة (٢/٤٨٩) .","vol":"12","page":604},{"text":"<span data-type=\"title\" id=toc-4034>[١٥٣١] عُقْبَة بن عامِر</span>\nهو أبو حمّاد، وقيل: أبو عامر، وقيل: غير ذلك، عُقْبَة بن عامر بن عَبْس بن عمرو بن عَدِيّ، من بني قَيْس بن جُهَيْنَة الجُهَني. وقد اختلف في نسبه.\nكان واليًا على مصر لمعاوية بعد أخيه عُتْبَة بن أبي سفيان، ثم عزله، ومات بها سنة ثمان وخمسين. ⦗٦٠٥⦘\nروى عنه جابر، وابن عباس، وأبو أُمامة، ومن التابعين خلق كثير.\nعَبْس: بفتح العين المهملة، وسكون الباء الموحدة، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣١) تهذيب الكمال (٢/٩٤٥)، تهذيب التهذيب (٧/٢٤٢) (٤٣٩)، تقريب التهذيب (٢/٢٧)، خلاصة تهذيب الكمال (٢/٢٣٦)، الكاشف (٢/٢٧٢)، تاريخ البخاري الكبير (٦/٤٣٠)، تاريخ البخاري الصغير (١/١٢٣)، الجرح والتعديل (٦/٣١٣)، البداية والنهاية (٥/٣٣٧)، شذرات (١/٦٤) در السحابة (٧٩٩)، الثقات (٣/٢٨٠) الرياض المستطابة (٢٢٠)، أسد الغابة (٤/٥٣)، تجريد أسماء الصحابة (١/٣٨٤)، الإصابة (٤/٥٢٠) .","vol":"12","page":604},{"text":"<span data-type=\"title\" id=toc-4035>[١٥٣٢] عُقْبَة بن عَمْرو</span>\nهو أبو مَسْعود، عُقْبَة بن عَمْرو بن ثعلبة بن أَسِيْرَة، ويقال: يُسَيْرة بن عَسِيرة بن عَطِيَّة بن جِدَارة بن عَوْف بن الحارث بن الخَزْرَج الأَنصاري البَدْري النَّجَّاري.\nشهد العقبة الثانية، وكان أصغرَ من شهدها، ولم يشهدْ بدرًا عند جمهور أهل العلم بالسِّيَر، وقيل: إِنه شهدها، والأول أصح. وإِنَّما نُسِبَ إِلى ماء بدر لأنه نزله فنسب إِليه. وسكن الكوفة. ومات في خلافة عليّ بن أبي طالب، وقيل: في سنة إِحدى أو اثنين وأربعين.\nروى عنه ابنه بَشِير وعبد الله بن يزيد الأَنصاري، ومحمد بن عبد الله بن زَيْد الأَنْصاري، وعمرو بن مَيْمون، وأبو وايل شَقِيق بن سَلَمَة.\nأَسِيرَة: بفتح الهمزة، وكسر السين المهملة، وسكون الياء، وبالراء.\nوعَسِيرة: بفتح العين المهملة، وكسر السين المهملة، وسكون الياء، وبالراء.\nويُسيرة: بضم الياء تحتها نقطتان، وفتح السين.\nوِجدارة: بكسر الجيم، وتخفيف الدال المهملة. قاله الدارقطني، وقال ابن عبد البرّ: بضم الخاء المعجمة.\nوبَشِير: بفتح الباء الموحدة، وكسر الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣٢) تهذيب الكمال (٢/٩٤٦)، تهذيب التهذيب (٧/٢٤٧) (٤٤٦)، تقريب التهذيب (٢/٢٧)، خلاصة تهذيب الكمال (٢/٢٣٧)، الكاشف (٢/٢٧٣)، تاريخ البخاري الكبير (٦/٤٢٩)، تاريخ البخاري الصغير (١/١٠٩)، (١١٠)، (١١٤)، الجرح والتعديل (٦/٣١٢)، الثقات (٣/٢٧٩ الرياض المستطابة (٢٢٠)، أسد الغابة (٤/٥٧) الاستبصار (١٣٠) .","vol":"12","page":605},{"text":"<span data-type=\"title\" id=toc-4036>[١٥٣٣] عَقِيل بن أبي طالب</span>\nهو أبو يزيد، عَقِيل بن أبي طالب الهاشمي القُرَشي، أخو عَلِيّ بن أبي طالب لأبيه وأمه.\nوكان أَسنَّ من عليّ بعشرين سنة. والنبي - ﷺ- كنّاه بأبي يزيد. ويزيد أحد بنيه. قدم البصرة، ثم أتى الكوفة، ثم أتى الشام. وكان شهد بدرًا مع المشركين مُكْرهًا، وأُسِر. وفداه العباس، ثم أسلم قبل الحديبية. ومات بعدما أضرّ في أيام معاوية. كان أعرفَ قريش بالأَنساب. وكان فاضلًا ذَكيًّا حاضرَ الجواب عارفًا بمثالب قريش. فكانت قريش تبغضه لذلك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣٣) تهذيب الكمال (٢/٩٤٧)، تهذيب التهذيب (٧/٢٥٤) (٤٦٣)، تقريب التهذيب (٢/٢٩)، خلاصة تهذيب الكمال (٢/٢٣٨)، الكاشف (٢/٢٧٥)، تاريخ البخاري الكبير (٧/٥٠)، تاريخ البخاري الصغير (١/١٤٥)، الجرح والتعديل (٦/٢١٨)، الثقات (٣/٣٥٩)، أسد الغابة (٤/٦٤) الاستبصار (٨) (٢٥٨)، تجريد أسماء الصحابة (١/٣٨٦)، الإصابة (٤/٥٣١) .","vol":"12","page":605},{"text":"<span data-type=\"title\" id=toc-4037>[١٥٣٤] عُكَّاشَة بن مِحْصَن</span>\nهو أبو مِحْصَن، عُكَّاشة بن مِحْصَن بن حُرثان بن قَيْس بن مُرَّة بن كَبِير بن غَنْم بن دُودَان بن أَسَد بن خُزَيْمة الأَسَدي، حليف بني أمية.\nشهد بدرًا، وأبلى فيها بلاء حسنًا، والمشاهد بعدها مع النبي - ﷺ-، وانكسر سيفه يوم بدر، فأعطاه النبي - ﷺ- عودًا أو عُرْجُونًا، فصار في يده سيفًا، وكان من فضلاء الصحابة. مات في خلافة الصدِّيق في زمن الردّة، وله خمس وأربعون سنة. ⦗٦٠٦⦘\nروى عنه أبو هريرة، وابن عباس، وأخته أم قيس بنت مِحْصَن.\nعُكَّاشة: بضم العين، وتشديد الكاف، وتخفيفها، والتشديد أكثر، وبالشين المعجمة.\nومِحْصَن: بكسر الميم، وسكون الحاء المهملة، وفتح الصاد المهملة، وبالنون.\nوحُرْثان: بضم الحاء المهملة، وسكون الراء، وبالثاء المثلثة، وبالنون.\nوكَبِير: بالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣٤) طبقات ابن سعد (٣/٩٢) طبقات خليفة (٣٥)، وتايخه (٨٥/١٠٢، ١٠٣)، تاريخ الصحابة (١٩٩)، والتاريخ الكبير (٧/٨٦)، والجرح والتعديل (٧/٣٩)، والاستيعاب (١٠٨٠)، وأسد الغابة (٤/٦٧-٦٨)، وتهذيب الأسماء واللغات (١/٣٣٨)، والصبر (١/١٣)، وسير أعلام النبلاء (١/٣٠٧-٣٠٨)، والإصابة (٢/٤٩٤) .","vol":"12","page":605},{"text":"<span data-type=\"title\" id=toc-4038>[١٥٣٥] عَكُّ ذو خَيْران</span>\nهو عَكُّ ذي خيران، وفي نسخة: خيوان.\nقدم من اليمن على النبي - ﷺ- وأسلم وكتب له كتابًا.\nروى حديثه الشعبي، وقد جاء ذكره في حديث عامر بن شَهْر في الأمان من كتاب الجهاد (١) .\nعَكُّ: بفتح العين، وتشديد الكاف.\nوخَيْران: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبالنون، وبالراء، وبالواو.\nوشَهْر: بفتح الشين المعجمة، وسكون الهاء.\n_________\n(١) انظر الحديث رقم (١١٢١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣٥) راجع الحديث رقم (١١٢١) .","vol":"12","page":606},{"text":"<span data-type=\"title\" id=toc-4039>[١٥٣٦] عِكْراش</span>\nهو أبو الصَّهْبَاء، عِكْراش بن ذُؤَيْب بن حُرْقُوص بن جَعْدَة بن عمرو بن النَّزَّال بن مُرَّة بن عُبَيْدة، من بني تَمِيم التّمِيمي، وقيل: المُزَني. يُعَدُّ في البصريين.\nروى عنه ابنه عبيد الله. وكان قدم على النَّبيّ - ﷺ- بصدقات قومه.\nالصَّهباء: بفتح الصاد المهملة، وسكون الهاء، وبالباء الموحدة، والمد.\nوعِكْراش: بكسر العين، وسكون الكاف، وبالراء، والشين.\nوذُؤَيب: تصغير ذئب.\nوحُرْقوص: بضم الحاء المهملة، وسكون الراء، وضم القاف، وبالصاد المهملة.\nوجَعْدَة: بفتح الجيم.\nوالنَّزَّال: بفتح النون، وتشديد الزاي، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣٦) تهذيب الكمال (٢/٩٤٨)، تهذيب التهذيب (٧/٢٥٧) (٤٦٨)، تقريب التهذيب (٢/٢٩)، الكاشف (٢/٢٥٧)، تاريخ البخاري الكبير (٧/٨٩)، الجرح والتعديل (٧/٤٠)، التمهيد (٣/٣٥٤)، دائرة معارف الاعلمي (٢٢/٧٥)، الثقات (٣/٣٢٢)، أسد الغابة (٤/٦٩)، تجريد أسماء الصحابة (١/٣٨٧)، الإصابة (٤/٥٣٧) .","vol":"12","page":606},{"text":"<span data-type=\"title\" id=toc-4040>[١٥٣٧] عِكْرمَةُ بن أبي جَهْل</span>\nهو عِكْرِمة بن أبي جَهْل، واسم أبي جَهْل عمرو بن هشام بن المُغِيرة بن عبد الله بن عُمَر بن مَخْزُوم المَخْزومي القُرَشِي.\nكان شديدَ العداوة لرسول الله - ﷺ- هو وأبوه. وكان فارسًا مشهورًا. وهرب يوم الفتح فلحق ⦗٦٠٧⦘ باليمن، فلحقت به امرأته أم حكيم بنت الحارث بن هشام، فأتت به النبي - ﷺ-، فلما رآه قال: «مرحبًا بالراكبِ المهاجرِ» (١) . فأسلم بعد الفتح سنة ثمان، وحَسُنَ إِسلامه، وقتل يوم اليَرْموك في زمن عُمر، وقيل: يوم أَجْنَادين، وقيل: يوم مرج الصُّفَّر سنة ثلاث عشرة وله اثنتان وستون سنة.\n_________\n(١) انظر الحديث رقم (٤٨٩٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣٧) تهذيب الكمال (٢/٩٤٨)، تهذيب التهذيب (٧/٢٥٧) [٤٦٩)، تقريب التهذيب (٢/٢٩)، خلاصة تهذيب الكمال (٢/٢٣٩)، الكاشف (٢/٢٧٥)، تاريخ البخاري الكبير (٧/٤٨)، تاريخ البخاري الصغير (١/٣٥، ٣٩، ٤٩)، الجرح والتعديل (٧/٦) الاستبصار (٦٤، ١٥٥، ١٨٢، ٣٢٣)، الإصابة (٤/٥٣٨)، الاستيعاب (٣-٤) ١٠٨٢، طبقات ابن سعد (٩/١٣٥) والفهرس، سير أعلام النبلاء (١/٣٢٣)، أسماء الصحابة الرواة (ت٧٨٤.","vol":"12","page":606},{"text":"<span data-type=\"title\" id=toc-4041>[١٥٣٨] العَلاء بن الحَضْرَميّ</span>\nهو العَلاءُ بن الحَضْرَميّ، واسم الحَضْرمي عبد الله.\nوقد اختلف الناس في اسم والد عبد الله ونسبه اختلافًا كثيرًا، ولم يختلفوا أنه من حَضْرَمَوْت، فلذلك تركناه. كان عاملًا للنبي - ﷺ- على البحرين، وأقره أبو بكر وعمر عليها إِلى أن مات العلاء سنة أربع عشرة، وقيل: بل ولاه عمر أرضَ البصرة، فمات بأرض بني تميم سنة أربع عشرة، وقيل: مات بالبحرين، أو راجعًا منها سنة إِحدى وعشرين.\nروى عنه السائب بن يزيد، والجارود بن المُعَلَّى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣٨) تهذيب الكمال (٢/٣١٠)، تهذيب التهذيب (٨/١٧٨) (٣١٩)، تقريب التهذيب (٢/٩١)، خلاصة تهذيب الكمال (٢/٣١٠) .","vol":"12","page":607},{"text":"<span data-type=\"title\" id=toc-4042>[١٥٣٩] علقمة بُن علاثة</span>\nهو علقمة بن علاثة بن عوف بن الأحوص بن جعفر بن كلاب بن ربيعة بن عامر بن صَعْصَعَة الكلابي العامري. من المؤلفة قلوبهم. كان سيدًا في قومه، حليمًا عاقلًا.\nروى عنه علي، وابن عمر، وأنس، وأبو سعيد.\nعُلاثَة: بضم العين المهملة، وتخفيف اللام، وبالثاء المثلثة.\nوالأحوص: بالحاء والصاد المهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٣٩) في تاريخ الصحابة (١٩٦)، الاستيعاب (١٠٨٨)، أسد الغابة (٤/٨٦)، تهذيب الأسماء والصفات (١/٣٤٢)، الإصابة (٢/٥٠٣-٥٠٥) .","vol":"12","page":607},{"text":"[١٥٤٠] علقمة بن مُجَزّز\nهو علقمة بن مُجَزّز بن الأعور بن جعدة بن معاذ بن عُتْوَارَة بن عمرو بن مدلج بن مرّة بن عبد مناف المُدْلجي. بعثه النبي ﷺ في سرية عبد الله بن حذافة السهمي.\nروى عنه أبو سعيد الخدري.\nمُجَزّز: بضم الميم، وفتح الجيم، وكسر الزاي الأولى، وتشديدها.\nوعُتْوَارَة: ⦗٦٠٨⦘ بضم العين المهملة، وسكون التاء فوقها نقطتان، وبالراء.\nوالمُدْلجي: بضم الميم، وسكون الدال المهملة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤٠) أسد الغابة (٤/٨٧)، الإصابة (٢/٥٠٥-٦٠٥) .","vol":"12","page":607},{"text":"<span data-type=\"title\" id=toc-4044>[١٥٤١] عَلْقَمَة بن وَقَّاص</span>\nهو عَلْقَمَة بن وَقَّاص الليثي. ولد على عهد النبي - ﷺ -، وقيل كان في الوفد الذين قدموا على النبي - ﷺ -، وشهد الخندق، ومات أيام عبد الملك بن مروان بالمدينة.\nروى عنه ابنه عمرو، ومحمد بن إبراهيم التيمي.\nوَقَّاص: بفتح الواو، وتشديد القاف، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤١) تهذيب الكمال (٢/٩٥٤)، تهذيب التهذيب (٧/٢٨٠) (٢٨٨)، تقريب التهذيب (٢/٣١)، خلاصة تهذيب الكمال (٢/٢٤١)، الكاشف (٢/٢٧٨)، تاريخ البخاري الكبير (٧/٤٠)، تاريخ البخاري الصغير (١/١٢٦)، الجرح والتعديل (٦/٢٢٥٩)، الثقات (٥/٢٠٩)، تاريخ الثقات (٣٤٢)، سير أعلام (٤/٦١) والحاشية معرفة الثقات (١٢٧٦) .","vol":"12","page":608},{"text":"<span data-type=\"title\" id=toc-4045>[١٥٤٢] علي بن شَيْبان</span>\nهو أبو يحيى، علي بن شيبان بن مُحرِز (١) بن عمرو، من بني سُحَيْم بن مرَّة بن الدُّول بن حنيفة الحنفي اليمامي السُّحَيْمي.\nروى عنه ابنه عبد الرحمن. حديثه في الصلاة (٢) .\nمُحرِز: بضم الميم، وسكون الحاء، وكسر الراء، وبعدها زاي.\nوسُحَيْم: بضم السين المهملة، وفتح الحاء المهملة، وسكون الياء.\nوالدُول: بضم الدال المهملة، وسكون الواو.\nوقد تقدم الخلاف في هذه اللفظة في فصل الأنساب من حرف الدال.\nواليمامي: بفتح الياء تحتها نقطتان، وتخفيف الميم الأولى.\n_________\n(١) في خ: محوِّر في الموضعين وضبطها الناسخ بالواو.\n(٢) انظر الحديث رقم (٣٣٠٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤٢) تهذيب الكمال (٢/.٩٧٠)، تهذيب التهذيب (٧/٣٣٢) (٥٥٩)، تقريب التهذيب (٢/٣٨)، خلاصة تهذيب الكمال (٢/٢٥٠)، تاريخ البخاري الكبير (٦/٢٥٩)، الجرح والتعديل (٦/١٠٤٣)، الثقات (٣/٢٦٢)، الاستيعاب (٣/١٠٨٩)، أسد الغابة (٤/٩٠)، أسماء الصحابة الرواة (ت٢٤٢) .","vol":"12","page":608},{"text":"<span data-type=\"title\" id=toc-4046>[١٥٤٣] علي بن أبي طالب</span>\nهو أبو الحسن، وأبو تراب، علي بن أبي طالب بن عبد المطلب بن هاشم بن عبد مناف القرشي الهاشمي. تقدم ذكره في جملة العشرة - ﵃ - في الباب الثالث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤٣) تهذيب الكمال (٢/٩٧١)، تهذيب التهذيب (٧/٣٣٤) (٥٦٥)، تقريب التهذيب (٢/.٣٩)، خلاصة تهذيب الكمال (٢/٢٥٠)، تاريخ البخاري الكبير (٦/٢٥٩)، تاريخ البخاري الصغير (١/٤٣٥)، الجرح والتعديل (٦/١٩١)، أسد الغابة (٤/٩١)، الرياض المستطابة (ص١٦٣) تاريخ بغداد (١/١٣٣)، الإصابة (٢/١٠٥)، البداية والنهاية (٧/٢٢٣)، (٣٢٤) شذرات (١/٤٩)، تاريخ الخلفاء الكبير (١٦٦)، تجريد أسماء الصحابة (١/٩٢) .","vol":"12","page":608},{"text":"<span data-type=\"title\" id=toc-4047>[١٥٤٤] علي بن طلق</span>\nهو علي بن طَلْق الحَنَفي اليَمامي.\nروى عنه مُسْلِم بن سَلام، وهو من أهل اليمامة. وحديثه فيهم. قال ابن عبد البرّ: أظنه والد طَلْق بن علي الحَنَفي. وقد ذكرناه في حرف الطاء. ⦗٦٠٩⦘\nطَلْق: بفتح الطاء، وسكون اللام، وبالقاف.\nوسَلام: بتشديد اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤٤) تهذيب الكمال (٢/٩٧٥)، تهذيب التهذيب (٧/٣٤١) (٥٦٨)، تقريب التهذيب (٢/٣٩)، خلاصة تهذيب الكمال (٢/٢٥١)، الكاشف (٢/٢٨٨)، تاريخ البخاري الكبير (٦/٢٨١)، الجرح والتعديل (٦/ص١٩١)، الثقات (٣/٢٦٢)، أسد الغابة (٤/١٢٥)، تجريد أسماء الصحابة (١٠/٩٣٢)، الإصابة (٤/٥٧٠)، أسماء الصحابة الرواة (ت٣٦١) .","vol":"12","page":608},{"text":"[]<span data-type=\"title\" id=toc-4048> عَمَّار بن ياسر</span>\nهو أبو اليَقْظَان، عمَّار بن ياسر بن عامر بن مَالِك بن كنانة بن قَيْس بن الحُصَيْن بن ثَعْلَبة بن عَمْرو بن حارثة [بن يام بن مالك] (١) بن عنس، وهو زيد بن مَذْحِج العَنْسي، مولى بني مَخْزوم وحليفهم. وذلك أن ياسرًا والد عمار قدم مكة مع أخوين له يقال لهما: الحارث، ومالك في طلب أخ لهم رابع فرجع الحارث ومالك إِلى اليمن، وأقام ياسر بمكة، فحالف أبا حُذَيْفة بن المُغِيرة بن عبد الله بن عمر (٢) بن مَخْزُوم، فَزَوَّجه أبو حُذَيْفَة أمة له يقال لها: سُمَيَّة، فولدت له عمارًا، فأعتقه أبو حذيفة. فعمار مولى، وأبوه حليف.\nأسلم عمار قديمًا، وكان من المُسْتَضْعَفين الذين عُذّبوا بمكة ليرجعوا عن الإِسلام، وأحرقه المشركون بالنار، فكان رسول الله - ﷺ- يمرّ به فيمرّ يده عليه ويقول: «يَا نار كوني بردًا وسلامًا على عمَّار، كما كنت على إِبراهيم» . وهاجر إِلى الحبشة وإِلى المدينة وصلَّى القبلتين وهو من المهاجرين الأوّلين، وشهد بدرًا، والمشاهد كلها، أبلى فيها، وسمَّاه النبي - ﷺ- الطَّيِّبَ والمُطَيَّبَ. قتل بصفّين مع علي بن أبي طالب سنة سبع وثلاثين، وهو ابن ثلاث وتسعين سنة.\nروى عنه علي بن أبي طالب، وابن عباس. ومن أولاده محمد، وأبو عبيدة.\nيام: بالياء تحتها نقطتان.\nوعَنْس: بفتح العين المهملة، وسكون النون، وبالسين المهملة.\nوسُمَيَّة: بضم السين المهملة، وفتح الميم، وتشديد الياء تحتها نقطتان.\n_________\n(١) سقط من م، وهو ثابت في خ.\n(٢) في خ: عمرو، والمثبت من م.","vol":"12","page":609},{"text":"<span data-type=\"title\" id=toc-4049>[١٥٤٥] عُمارة بن رُوَيْبَة</span>\nهو عُمارة بن رُوَيْبة الثَّقَفي. عداده في الكوفيين.\nروى عنه ابنه أبو بكر، وأبو إِسحاق السَّبِيعي.\nعمارة: بضم العين.\nرُوَيْبَة: بضم الراء، وفتح الواو، وسكون الياء تحتها نقطتان، وفتح الباء الموحدة.\nوالسَّبِيعي: بفتح السين المهملة، وكسر الباء الموحدة، وسكون الياء، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤٥) تهذيب الكمال (٢/١٠٠٠)، تهذيب التهذيب (٧/٤١٦) (٦٧٥)، تقريب التهذيب (٢/٤٩)، خلاصة تهذيب الكمال (٢/٢٦٣)، الكاشف (٢/٣٠٢)، تاريخ البخاري الكبير (٦/٤٩٤)، الجرح والتعديل (٦/٣٦٥)، الثقات (٣/٢٩٤)، أسد الغابة (٤/١٣٨)، الاستيعاب (٣/١١٤٢)، تجريد أسماء الصحابة (١/٣٩٥)، الإصابة (٤/٥١٨)، أسماء الصحابة الرواة (ت١٩٤) .","vol":"12","page":609},{"text":"<span data-type=\"title\" id=toc-4050>[١٥٤٦] عُمَارَة بن زَعْكِرَة</span>\nهو أبو عَدِيّ، عُمارة بن زَعْكِرَة الكِنْدي. صلَّى إِلى القبلتين، وعداده في أهل حمص. حديثه عند أهل الشام. ⦗٦١٠⦘\nروى عنه عبد الرحمن بن عايذ اليَحْصِبي.\nزَعْكِرَة: بالزاي، والعين المهملة وكسر الكاف.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\nواليحصبي: بفتح الياء تحتها نقطتان، وسكون الحاء المهملة، وكسر الصاد المهملة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤٦) تهذيب التهذيب (٧/٤١٧) (٦٧٧)، تقريب التهذيب (٢/٥٠)، خلاصة تهذيب الكمال (٢/٣٦٣)، الكاشف (٢/٣٠٢)، تاريخ البخاري الكبير (٦/٤٩٤)، الجرح والتعديل (٦/٣٦٥)، الثقات (١/٢٩٥)، الاستيعاب (٣/١١٤٢)، أسد الغابة (٤/١٣٩)، تجريد أسماء الصحابة (١/٣٩٥)، الإصابة (٤/٥٨١) .","vol":"12","page":609},{"text":"<span data-type=\"title\" id=toc-4051>[١٥٤٧] عُمَارة بن شَبِيْب</span>\nهو عُمَارة بن شَبيب السَّبَئي الأَنْصاري، وقيل: إِن اسمه عمَّارًا أدخله بعضهم في المسند، فأثبت له سماعًا من النبي - ﷺ-. وقال بعضهم: هو مرسل. وقال الترمذي: لا يعرف لعمارة بن شبيب سماع من النبي - ﷺ-.\nروى عنه أبو عبد الرحمن الحُبُلي.\nوروى هو عن أبيه (١)، وعداده في أهل مصر.\nشَبِيب: بفتح الشين المعجمة، وكسر الباء الموحدة الأولى.\nوالسَّبَئِي: بفتح السِّين المهملة، وفتح الباء الموحدة، وبعدها همزة مكسورة.\nوالحُبُليّ: بضم الحاء المهملة، وضم الباء الموحدة، وباللام.\n_________\n(١) في م: ابنه.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤٧) تهذيب الكمال (٢/١٠٠١)، تهذيب التهذيب (٧/٤١٨) (٦٧٩)، تقريب التهذيب (٢/٥٠)، خلاصة تهذيب الكمال (٢/٣٦٣)، تاريخ البخاري الكبير (٦/٣٩٥)، الجرح والتعديل (٦/٣٦٦)، أسد الغابة (٤/١٤٠)، الاستيعاب (٣/١١٤٣)، تجريد أسماء الصحابة (١/٣٩٥)، الإصابة (٤/٥٨٢) .","vol":"12","page":610},{"text":"<span data-type=\"title\" id=toc-4052>[١٥٤٨] عُمارة بن عُقْبَة</span>\nهو عُمَارة بن عُقْبة بن أبي مُعَيْط، واسم أبي مُعَيْط أبان بن أبي عَمرو، واسم أبي عَمْرو ذَكْوان بن أُمَيَّة بن عبد شَمْس بن مَناف القُرَشي أخو الوليد بن عُقْبَة وخالد، وهم من مسلمة الفتح. عداده في أهل الكوفة.\nروى عنه ابنه مدرك.\nمُعَيْط: بضم الميم، وفتح العين المهملة، وسكون الياء، وبالطاء المهملة.\nوأبان: بفتح الهمزة، وتخفيف الباء الموحدة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤٨) الاستيعاب (١٤٤)، وأسد الغابة (٤/١٤٢)، والإصابة (٢/٥١٦-٥١٧) .","vol":"12","page":610},{"text":"<span data-type=\"title\" id=toc-4053>[١٥٤٩] عُمَارَة بن مُعاذ</span>\nهو أبو نَمْلَة، عُمَارة بن مُعاذ بن زُرَارة بن عَمْرو بن غَنْم بن عَدِيّ بن الحارث بن مُرَّة بن ظَفَر بن الخَزْرَج الأَنْصاري الظَّفَري، ويقال: عَمَّار، ويقال: عَمْرو. وفي نسبه خلاف. شهد بدرًا، والمشاهد كلها، وقيل: لم يشهد بدرًا.\nمات في أيام عبد الملك بن مروان. ⦗٦١١⦘\nروى عنه ابنه نَمْلَة.\nنَمْلَة: بفتح النون، وسكون الميم.\nوزُرارة: بضم الزاي، وبعدها راء.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوظَفَر: بفتح الظاء المعجمة، وفتح الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٤٩) طبقات خليفة (٨١)، وفيه (عمار) وتاريخ الصحابة (١٨٧) والاستيعاب (١١٣٥)، وفيه (عمار بن معاذ) وأسد الغابة (٤/١٤٣)، والإصبابة (٢/٥١٧) .","vol":"12","page":610},{"text":"<span data-type=\"title\" id=toc-4054>[١٥٥٠] عُمَر بن الخطَّاب</span>\nهو أبو حفص، عمر بن الخطاب العدوي القُرشي، تقدَّم ذكره في العشرة - ﵃ - في الباب الثالث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥٠) تهذيب التهذيب (٧/٤٣٨) (٧٢٤)، تقريب التهذيب (٢/٥٤)، خلاصة تهذيب الكمال (٢/٢٦٨)، الكاشف (٣٠٩)، تاريخ البخاري الكبير (٦/١٣٨)، تاريخ البخاري الصغير (٢/٢٣٦)، الجرح والتعديل (١٠٠٥)، أسد الغابة (٤/١٤٥)، الرياض المستطابة (١٤٧) الاستيعاب (٣/١١٤٤)، تجريد أسماء الصحابة (١/٣٩٧)، الإصابة (٤/٥٨٨)، الاستبصار (٣٩١)، الحلية (١/٣٨)، (٥٥)، طبقات ابن سعد (٩/١٤١)، طبقات الحفاظ (٦٢٨)، أسماء الصحابة الرواة (ت١١) .","vol":"12","page":611},{"text":"[١٥٥١] عُمَر بن سَعد\nهو أبو كَبْشَة، عُمَر بن سَعْد الأنْماري، من أَنْمار غَطَفان، ويقال: من أنمار لخم، ويقال: اسمه عمرو بن سعد، وقيل: سعد بن عمرو. نزل الشام.\nروى عنه سالم بن أبي الجَعْد، ونُعَيْم بن زياد.\nكَبْشَة: بفتح الكاف، وسكون الباء الموحدة، وفتح الشين المعجمة.\nوالأنْماري: بفتح الهمزة، وسكون النون.\nونُعَيْم: بضم النون، وفتح العين المهملة، وسكون الياء.\nوزياد: بالياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥١) تاريخ ابن معين (٢/٤٣٠)، طبقات خليفة (٢٠، ١٩٠)، وتاريخه (انظر الفهرس)، والتاريخ الكبير (٦/١٣٩)، والجرح والتعديل (٦/١١٧)، وتاريخ الصحابة (١٨٧)، والاستيعاب (١١٥٩)، وتاريخ بغداد (١/١٩٤)، والجمع بين رجال الصحيحين (١/٣٣٩)، وأسد الغابة (٤/١٨٣)، وتهذيب الأسماء واللغات (٢/١٦)، وتهذيب الكمال (١٠١)، وسير أعلام النبلاء (٣/٤٠٦)، وتهذيب التهذيب (٧/٤٥٥، ٤٥٦) .","vol":"12","page":611},{"text":"[١٥٥٢] عُمَر بن أبي سلمة\nهو أبو حفص، عمر بن أبي سَلَمَة، واسم أبي سَلَمَة عبد الله بن عبد الأسد المَخْزومي القُرَشي. وقد تقدَّم تمام نسبه عند ذكر أبيه، وعُمَر هذا هو رَبيبُ النَّبيّ - ﷺ-. وأُمُّه أم سَلَمَة زوجُ النَّبيّ - ﷺ-. ولد بأرض الحبشة في السنة الثانية من الهجرة، وقبض رسول الله - ﷺ-، وله تسع سنين. ومات زمن عبد الملك بن مروان بالمدينة سنة ثلاث وثمانين. حفظ عن رسول الله - ﷺ-. وروى عنه أحاديث.\nروى عنه ابن المُسَيِّب، وعُرْوَة بن الزُّبَيْر، وأبو أُمامة بن سهل، ومحمد ابنه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥٢) تهذيب التهذيب (٧/٤٥٣) (٨٤٨)، تقريب التهذيب (٢/٥٦) (٤٦٥)، تاريخ البخاري الكبير (١٢٩)، الثقات (٣/٢٦٤)، أسد الغابة (٤/١٨٢)، تجريد أسماء الصحابة (١/٣٩٧)، الإصابة (٤/٥٩١) .","vol":"12","page":611},{"text":"<span data-type=\"title\" id=toc-4057>[١٥٥٣] عَمْرو بن الأَحْوَص</span>\nهو أبو سُلَيْمان، عَمْرو بن الأَحْوَص بن جَعْفَر بن كِلاب الجُشَمي الكِلابي.\nروى عنه ابنه سُلَيْمان.\nالأَحْوَص: بفتح الهمزة، وسكون الحاء، وبالصاد المهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥٣) تهذيب الكمال (٢/١٠٢٦)، تهذيب التهذيب (٨/٢) (٢)، تقريب التهذيب (٢/٦٥)، خلاصة تهذيب الكمال (٢/٢٨٠)، الكاشف (٣٢٣)، تاريخ البخاري الكبير (٦/٣٠٥)، الجرح والتعديل (٦/٢٢٠)، أسد الغابة (٤/١٨٩)، الثقات (٣/٢٧٨)، الاستيعاب (٣/١١٦١)، تجريد أسماء الصحابة (١/٣٩٩)، الإصابة (٤/٥٩٨)، أسماء الصحابة الرواة (ت٤٨٩) .","vol":"12","page":611},{"text":"<span data-type=\"title\" id=toc-4058>[١٥٥٤] عَمْرو بن أَخْطَب</span>\nهو أبو زَيْد، عَمْرو بن أَخْطَب بن رِفَاعة بن مَحْمُود بن بِشْر بن عبد الله بن الضَّيْف بن أحمر بن عَدِيّ بن ثَعْلَبَة بن حارثة بن عَمْرو الأَنْصَاريّ. وقيل: إِنه من بني الحارث بن الخَزْرج. ⦗٦١٢⦘ غزا مع النبيّ - ﷺ- غزوات، ومسح رأسه، ودعا له بالجمال، فيقال: إِنه بلغ مائة سنة ونَيِّفًا، وما في رأسه ولحيته إِلا نبذ من شعر أبيض. عداده في أهل البصرة.\nروى عنه أنس بن سيرين، وسعيد بن قَطَن، وغيرهما. وهو ممن اشتهر بكنيته.\nأَخْطَب: بفتح الهمزة، وسكون الخاء المعجمة، وفتح الطاء المهملة، وبالباء الموحدة.\nورِفاعة: بكسر الراء، وبالفاء.\nوبِشْر: بكسر الباء الموحدة، وبالشين المعجمة.\nوالضَّيْف: بفتح الضاد المعجمة، وبالفاء.\nوأَحْمَر: من حمرة اللون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥٤) تهذيب الكمال (١٠٢٦٢)، تهذيب التهذيب (٨/٤) (٤)، تقريب التهذيب (٢/٦٥)، خلاصة تهذيب الكمال (٢/٢٨٠)، الكاشف (٢٣٢)، تاريخ البخاري الكبير (٦/٣٠٩)، الجرح والتعديل (٦/٢٢٠)، الثقات (٣/٢٧٥)، الرياض المستطابة (٢٣٧)، أسد الغابة (٤/١٩٠)، الاستيعاب (٣/١١٦٢)، الإصابة (٤/٥٩٩)، تجريد أسماء الصحابة (١/٣٩٩)، سير الأعلام (٣/١٧٣)، تراجم الأحبار (٢/٥٧٨)، المعرفة والتاريخ (١/٣٣١) .","vol":"12","page":611},{"text":"<span data-type=\"title\" id=toc-4059>[١٥٥٥] عَمْرُو بن أُقَيْش</span>\nهكذا أورده أبو داود - في فضل الجهاد من رواية أبي هُرَيرة - عَمْرو بن أُقَيْش والذي جاء في أسماء الصحابة عَمْرو بن ثابت بن وَقْش، ويقال: ابن أُقَيْش بن أَصْرَم بن عبد الأشْهَل الأنصاري. وقال ابن عبد البرّ: عمرو بن ثابت بن وَقْش بن زُغْبة بن زَعوراء بن عبد الأَشْهَل الأَنصاري، وهو ابن أخت حُذَيْفَة بن اليَمان. وجاء في كتاب ابن مندة في حرف الهمزة في أصرم. قال: هو أَصْرَم، ويقال: أُصَيْرم. وهو عمرو بن ثابت بن وقش وذكر باقي النسب كما تقدم أولًا. استشهد هو وأخوه سلمة بن ثابت يوم أُحُد.\nوقْش: بفتح الواو، وسكون القاف، وبالشين المعجمة.\nوأُقَيْش: بضم الهمزة، وفتح القاف، وسكون الياء، وبالشين المعجمة.\nوأَصْرم: بفتح الهمزة، وسكون الصاد المهملة، وفتح الراء.\nوزُغْبة: بضم الزاي، وسكون الغين المعجمة، وبالباء الموحدة.\nوزَعوراء: بفتح الزاي، وبالعين المهملة، والراء، والمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥٥) تاريخ خليفة (٦٩)، الاستيعاب (١١٦٧)، أسد الغابة (٤/١٩٣)، (٢٠٢-٢٠٣)، والإصابة (٢/٥٢٦-٥٢٧) .","vol":"12","page":612},{"text":"<span data-type=\"title\" id=toc-4060>[١٥٥٦] عمرو بن أُمَيَّة</span>\nهو أبو أُمَيَّة، عمرو بن أُميَّة بن خُوَيلد بن عبد الله بن إِياس بن عُبَيْد بن ناشِرة بن كعب الضَّمْري من بني ضَمْرة بن بكر بن عبد مناة. شهد بدرًا وأُحُدًا مع المشركين، ثم أسلم حين انصراف المشركين من أُحُد، وكان من رجال العرب نجدة وجرأة، وأول مشهد شهده مع المسلمين يوم بِئْر مَعُونَة، فأسره عامر بن الطُّفَيل، ثم أطلقه بعد أن جَزَّ ناصيتَه. بعثه النبي - ﷺ- في سنة ستّ إِلى النَّجاشي بالحبشة، فقدم على النَّجاشي بكتاب رسول الله - ﷺ- يدعوه إِلى الإِسلام، فأسلم النَّجاشي. عداده في أهل الحجاز.\nروى عنه ابناه جعفر، وعبد الله، وابن أخيه الزِّبْرِقَان بن عبد الله. ⦗٦١٣⦘\nمات أيام معاوية بالمدينة، وقيل: سنة ستين.\nإِياس: بكسر الهمزة، وبالياء المعجمة بنقطتين تحتها.\nوناشرة: بالنون، والشين المعجمة، والراء.\nوضَمْرَة: بفتح الضاد المعجمة، وسكون الميم.\nوالزِّبْرِقان: بكسر الزاي، وسكون الباء الموحدة، وكسر الراء، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥٦) تهذيب التهذيب (٨/٦) (٦)، تقريب التهذيب (٢/٦٥)، خلاصة تهذيب الكمال (٢/٢٨٠)، الكاشف (٣٢٤)، الجرح والتعديل (٦/٢٢٠)، أسماء الصحابة الرواة (ت٣٣٠) (١٢٥)، الثقات (٣/٢٧٢)، أسد الغابة (٤/١٩٣)، تجريد أسماء الصحابة (١/٤٠٠)، الإصابة (٤/٦٠٢) الاستبصار (٧٨)، سير الأعلام (٣/١٧٩)، طبقات ابن سعد (١/انظر الفهرس)، البداية والنهاية (٢/٣٢٨)، (٨/٤٦) والفهرس.","vol":"12","page":612},{"text":"[]<span data-type=\"title\" id=toc-4061> عمرو بن بَعْكَك</span>\nهو أبو السَّنابل، واختلف في اسمه ونسبه، فقيل: اسمه عمرو، وقيل: حبة، وقيل: لَبِيد وهو عمرو بن بَعْكَك بن الحجاج بن الحارث بن السَّبَّاق بن عبد الدار بن قُصَيّ القُرَشيّ العبدري، وقيل: هو بَعْكَك بن الحارث بن عُمَيْلَة بن السَّبَّاق بن عبد الدار. من مُسلمة الفتح، ومن المؤلَّفة قلوبهم. وكان شاعرًا. ومات بمكة.\nروى عنه الأسْود بن يزيد.\nالسَّنابل: بفتح السين المهملة، وبالنون، وبالباء الموحدة، واللام.\nوحَبَّة: بفتح الحاء المهملة، وتشديد الباء الموحدة. وقال بعضهم: هو بالنون بدل الباء، قال ابن ماكولا: ولا يصح.\nولَبِيد: بفتح اللام، وكسر الباء الموحدة.\nوبَعْكَك: بفتح الباء الموحدة، وسكون العين المهملة، وفتح الكاف الأولى.\nوالسَّبَّاق: بفتح السين المهملة، وتشديد الباء الموحدة، وبالقاف.\nوعُمَيْلة: بضم العين المهملة، وفتح الميم، وسكون الياء، وباللام.","vol":"12","page":613},{"text":"<span data-type=\"title\" id=toc-4062>[١٥٥٧] عَمْرو بن تَغْلِب</span>\nهو عمرو بن تَغْلب العَبْدي، من عَبْدِ القَيْس، ويقال: إنه من نَمِر بن قاسِط من أهل جُواثا.\nروى عنه الحسن البصري، والحكم بن الأعرج.\nتَغلِب: بالتاء فوقها نقطتان، وبالغين المعجمة.\nوجُواثا: بضم الجيم، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥٧) تهذيب الكمال (٢/١٠٢٧)، تهذيب التهذيب (٨/٨) (١٠)، تقريب التهذيب (٢/٦٦)، خلاصة تهذيب الكمال (٢/٢١٨)، الكاشف (٣٢٥)، تاريخ البخاري الكبير (٦/٣٠٤)، الجرح والتعديل (٦/ص٢٢٢)، الثقات (٣/٢٦٩)، الاستيعاب (٣/٨٩٨)، أسد الغابة (٤/٢٠١)، الحلية (٢/١١)، الإصابة (٤/٦٠٧)، تجريد أسماء الصحابة (١/٤٠٢)، (٤٠٣)، طبقات ابن سعد (٧/١٥٧)، البداية والنهاية (٤/٣٦١) .","vol":"12","page":613},{"text":"<span data-type=\"title\" id=toc-4063>[١٥٥٨] عَمْرو بن الحارث</span>\nهو عمرو بن الحارث بن أبي ضِرار بن عايذ بن مالك بن خزيمة - وهو المُصْطَلِق - بن سَعْد بن كَعْب بن عَمْرو - وهو خُزاعَةُ - المُصْطَلِقي الخُزاعي، أخو جُوَيْرِية زوج النبي - ﷺ- عداده في أهل الكوفة.\nروى عنه أبو وايل شَقِيق بن سَلَمة، وأبو إِسحاق السَّبيعي. ⦗٦١٤⦘\nضِرار: بكسر الضاد المعجمة، وبراء خفيفة أولى.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥٨) تهذيب الكمال (٢/١٠٢٨)، تهذيب التهذيب (٨/١٤) (٢١)، تقريب التهذيب (٢/٦٧)، خلاصة تهذيب الكمال (٢/٢٨٢)، الكاشف (٣٢٦)، تاريخ البخاري الكبير (٦/٣٠٨)، الجرح والتعديل (٦/٢٢٥)، الثقات (٣/٢٧٣)، الرياض المستطابة (٣/١١٧١)، الإصابة (٤/٦١٨)، تجريد أسماء الصحابة (١/٤٠٣)، طبقات ابن سعد (٣/٤١٨)، (٦/١٠٢) .","vol":"12","page":613},{"text":"<span data-type=\"title\" id=toc-4064>[١٥٥٩] عمرو بن حُرَيْث</span>\nهو أبو سعيد، عَمْرو بن حُرَيْث بن عمرو بن عُثمان بن عبد الله بن عمر بن مَخْزوم القُرَشي المَخْزُومي. رأى النبي - ﷺ-، وسمع منه، ومسح برأسه، ودعا له بالبركة. وقيل: قبض النبي - ﷺ- وله اثنتا عشرة سنة. نزل الكوفة وسكنها وولده بها. وزعموا أنه أوّل قُرَيش (١) اتَّخذ بالكوفة دارًا، وولي إِمارةَ الكوفة. ومات بها سنة خمس وثمانين.\nروى عنه ابنه جعفر وإِسماعيل بن أبي خالد وغيرهما.\nحريث: بضم الحاء المهملة، وفتح الراء، وسكون الياء، وبالثاء المثلثة.\n_________\n(١) في م: قريشي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٥٩) تهذيب الكمال (٢/١٠٢٩)، تهذيب التهذيب (٨/١٧) (٢٦)، تقريب التهذيب (٢/٦٧)، خلاصة تهذيب الكمال (٢/٢٨٢)، الكاشف (٣٢٦)، تاريخ البخاري الكبير (٦/٣٠٥)، تاريخ البخاري الصغير (١/١٨٩) (٢٨٧)، الجرح والتعديل (٦/٢٢٥)، الثقات (٢/٢٧٢)، الرياض المستطابة (٢٣٦)، أسد الغابة (٤/٢١٣) (٢١٤)، الاستيعاب (٣/١١٧٢)، الإصابة (٤/٦١٩)، تجريد أسماء الصحابة (١/٤٠٤)، سير الأعلام (٣/٤١٧) .","vol":"12","page":614},{"text":"<span data-type=\"title\" id=toc-4065>[١٥٦٠] عمرو بن حَزْم</span>\nهو أبو الضَّحّاك، عَمْرو بن حَزْم بن زيد بن لُوذان بن عَمْرو بن عبد بن عَوْف بن غَنْم بن مالك بن النَّجّار الأَنْصاري. ومنهم من ينسبه في بني مالك بن جُشَم بن الخَزْرج وفي نسبه خلاف غير هذا. أول مشاهده الخندق، وله خمس عشرة سنة. استعمله النبي - ﷺ- على نَجْران سنة عشر. مات سنة ثلاث وخمسين بالمدينة، وقيل: سنة إِحدى وخمسين، وقيل: سنة أربع.\nروى عنه ابنه محمد، وزياد الحَضْرمي، والنَّضر بن عبد الله السّلمي.\nحَزْم: بفتح الحاء المهملة، وسكون الزاي.\nولوذان: بالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦٠) تهذيب الكمال (٢/١٠٢٩)، تهذيب التهذيب (٨/٢٠) (٣١)، تقريب التهذيب (٢/٦٧)، خلاصة تهذيب الكمال (٢/٢٨٢)، الكاشف (٣٢٦)، تاريخ البخاري الكبير (٦/٣٠٥)، تاريخ البخاري الصغير (١/٦٥ (، (٨١)، الجرح والتعديل (٦/٢٢٤)، الثقات (٣/٢٦٧)، الاستيعاب (٣/١١٧٢)، أسد الغابة (١/٤٠٤)، أسماء الصحابة الرواة (ت٢٩٢)، الاستبصار (٧٣)، طبقات ابن سعد (١/٢٦٧)، (٣/٤٨٦)، (٥٢٢) .","vol":"12","page":614},{"text":"<span data-type=\"title\" id=toc-4066>[١٥٦١] عَمْرو بن خارجة</span>\nهو عَمْرو بن خارجة بن المُنْتَفِق الأَنصاري، حليف أبي سُفيان. عداده في أهل الشام.\nروى عنه عبد الرحمن بن غَنْم، وشَهْر بن حَوْشَب.\nالمُنْتَفِق: بضم الميم، وسكون النون، وفتح التاء فوقها نقطتان، وكسر الفاء، وبعدها قاف.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوشَهْر: بفتح الشين المعجمة، وسكون الهاء.\nوحَوْشَب: بفتح الحاء المهملة، وسكون الواو، وبالشين المعجمة، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦١) تهذيب الكمال (٢/١٠٣١)، تهذيب التهذيب (٨/٢٥) (٣٩)، تقريب التهذيب (٢/٦٩)، خلاصة تهذيب الكمال (٢/٢٨٣)، الكاشف (٣٢٧)، تاريخ البخاري الكبير (٦/٣٠٤) (٣٠٩)، الجرح والتعديل (٦/ص٢٢٩)، الثقات (٣/٢٧٠)، الاستيعاب (٣/١١٧٤)، أسد الغابة (٤/٢٢٠)، تجريد أسماء الصحابة (١/٤٠٥)، الإصابة (٤/٦٢٧)، أسماء الصحابة الرواة.","vol":"12","page":614},{"text":"<span data-type=\"title\" id=toc-4067>[١٥٦٢] عَمْرو بن سَعيد</span>\nهو عَمْرو بن سعيد بن العاص بن أُميَّة بن عبد شمس بن عبد مناف القُرَشي. هاجر الهجرتين إِلى الحبشة في المرة الثانية، ثم إِلى المدينة، وقدم مع سفينة جعفر بن أبي طالب سنة خيبر. قُتل شهيدًا بالشام يوم أجْنادين سنة ثلاث عشرة، وقيل: يوم مرج الصُّفَّر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦٢) تهذيب التهذيب (٨/٣٧) (٦٠)، تقريب التهذيب (٢/٧٠)، خلاصة تهذيب الكمال (٢/٢٨٥)، الكاشف (٣٢٩)، تعجيل المنفعة (٧٢٩)، تاريخ البخاري الكبير (٦/٣٣٨)، تاريخ البخاري الصغير (١/٣) (٣٥) (٥٩) (١٠٦)، الجرح والتعديل (٦/ص٢٣٦)، الثقات (٣/٢٦٨)، الاستيعاب (٢/١١٧٧)، أسد الغابة (٤/٢٣٠)، تجريد أسماء الصحابة (١/٤٠٨)، الإصابة (٤/٦٣٧)، طبقات ابن سعد (ج١/٤٧٤)، (ج٢/٤٢٩)، (٤٥٣)، (ج٥/٤٠)، (١٨٥)، (٣٢٧) .","vol":"12","page":615},{"text":"<span data-type=\"title\" id=toc-4068>[١٥٦٣] عَمْرو بن سَلِمة</span>\nهو أبو بُرَيْد، عمرو بن سَلِمَة بن نفيع الجرمي قاله ابن مندة، وقال ابن عبد البرّ: عمرو بن سلمة بن قيس الجَرْمي، وقال ابن ماكولا: عمرو بن سلمة بن لأي بن قدامة الجَرْمي أدرك زمن النبي - ﷺ-، وكان يؤم قومه على عهد النَّبيّ - ﷺ- لأنه كان أقرأهم للقرآن وقيل: إنه قدم على رسول الله - ﷺ- مع أبيه. ولم يُخْتَلف في قدوم أبيه على رسول الله - ﷺ-، نزل عَمْرُو البصرة.\nروى عنه أبو قِلابَة، وعاصم الأَحْوَل، وأبو الزُّبَيْر المكي.\nبُرَيْد: بضم الباء الموحدة، وفتح الراء، وسكون الياء تحتها نقطتان، وبالدال المهملة، كذا قال مسلم بن الحَجاج وغيره من العلماء، وقال البخاري: هو يزيد من الزيادة.\nوسلِمة: بكسر اللام.\nونُفَيْع: بضم النون، وفتح الفاء، وسكون الياء.\nوَلأي: بفتح اللام، وبالهمزة الساكنة، وبالياء.\nوقِلابة: بكسر القاف، وتخفيف اللام، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦٣) تهذيب التهذيب (٨/٢٤) (٦٩)، تقريب التهذيب (٢/٧١)، تاريخ البخاري الكبير (٦/٣١٣)، الجرح والتعديل (٦/ص٢٣٥)، الوافي بالوفيات (٢٢/٤٨٣) تراجم الأحبار (٢/٦٠٣)، طبقات ابن سعد (٦/١٧١)، سير الأعلام (٣/٥٢٤)، شذرات (١/٩٦)، ثقات (٣/٢٧٨) تهذيب مستمر الأوهام (ب٣١) .","vol":"12","page":615},{"text":"<span data-type=\"title\" id=toc-4069>[١٥٦٤] عَمْرو بن العاص</span>\nهو أبو عبد الله، ويقال: أبو محمد، عَمْرو بن العاص بن وايل بن هاشم بن سُعَيد بن سَهْم السَّهْمي القرشي. أسلم سنة خمس من الهجرة، وقيل: سنة ثمان. قال ابن عبد البرّ: وهو الصحيح. قدم مع خالد بن الوليد وعثمان بن طلحة فأسلموا جميعًا. وولاه النبي - ﷺ- على عُمان فلم يزل عليها حتى قُبِض النبيّ - ﷺ-. وعمل لعمر وعثمان ومعاوية. وهو افتتح مصر لعمر ولم يزل عَاملًا عليها إِلى آخر وفاته وأقرَّه عثمان عليها نحوًا من أربع سنين وعزله ثم أقطعه إِيّاها معاوية لما صار الأمر إِليه فمات بها سنة ثلاث وأربعين، وقيل: اثنتين وأربعين، وقيل: ثمان وأربعين، وقيل: إِحدى وخمسين، والصحيح الأول، وله يومئذ تسعون (١) سنة وولي مصر بعده ابنه عبد الله ثم عزله معاوية. ⦗٦١٦⦘\nروى عنه ابنه عبد الله، وابن عمر، وقيس بن أبي حازم.\nسعيد: بضم السين المهملة، وفتح العين.\n_________\n(١) في م: سبعون.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦٤) تهذيب التهذيب (٨/٥٦) (٨٤)، تقريب التهذيب (٢/٧٢)، خلاصة تهذيب الكمال (٢/٢٨٨)، الكاشف (٣٣٣)، تاريخ البخاري الكبير (٣٠٣)، تاريخ البخاري الصغير (١/٤٣٧)، الجرح والتعديل (٦/٢٤٢)، الثقات (٣/٢٦٥)، الاستيعاب (٣/١١٨٤)، أسد الغابة (٤/٢٤٤)، تجريد أسماء الصحابة (١/٤١١)، الإصابة (٤/٦٥٠)، سير الأعلام (٣/٧٧)، طبقات بن سعد (٩/١٤٠)، البداية والنهاية (٨/٢٥)، أسماء الصحابة الرواة (ت٨٠) .","vol":"12","page":615},{"text":"<span data-type=\"title\" id=toc-4070>[١٥٦٥] عَمرو بن عَبَسَة</span>\nهو أبو نُجَيْح ويقال: أبو شُعَيْب عَمْرو بن عَبَسَة بن عامر بن خالد بن غَاضِرَة بن عَتَّاب بن امرئ القيس بن بُهْثَة بن سُلَيْم السُّلَمي. أسْلَم قديمًا في أول الإِسلام. قيل: كان رابع أربعة في الإِسلام، ثم رجع إِلى قومه بني سُلَيْم.\nقال له النبي - ﷺ-: «إِذا سمعت أني قد خرجتُ فاتبعني» (١) فلم يزل مقيمًا بقومه حتى انقضت خيبر، فقدم بعد ذلك على النبي - ﷺ- فأقام بالمدينة. وعداده في الشاميين.\nروى عنه أبو أمامة الباهلي، وسليم بن عامر، ومَعْدان بن أبي طَلْحَة وغيرهم.\nنُجَيْح: بضم النون، وكسر الجيم، وبالحاء المهملة.\nوشُعَيْب: بضم الشين المعجمة، وفتح العين، وسكون الياء، وبالباء الموحدة.\nوعَبَسَة: بفتح العين المهملة، وفتح الباء الموحدة، وبالسين المهملة.\nوغاضِرة: بالغين، وبالضاد المعجمتين.\nوعَتَّاب: بفتح العين المهملة، وتشديد التاء فوقها نقطتان، وبالباء الموحدة.\nوبُهثة: بضم الباء الموحدة، وسكون الهاء، وبالثاء المثلثة.\nوسُلَيْم: بضم السين، وفتح اللام.\n_________\n(١) انظر الحديث رقم (٦٦٦٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦٥) طبقات ابن سعد (٤/٤١٤)، وتاريخ ابن معين (٢/٤٤٩)، طبقات خليفة (٤٩، ١٠٢)، تهذيب الأسماء والصفات (٢/٣١ - ٣٢)، الجرح والتعديل (٦/٢٤١)، تاريخ الصحابة (١٧٥)، الاستيعاب (١١٩٢)، أسد الغابة (٤/٢٥١- ٢٥٢)، تهذيب الكمال (١٠٤٠ - ١٠٤١)، الإصابة (٣/٥-٦)، تهذيب التهذيب (٨/٦٩) .","vol":"12","page":616},{"text":"<span data-type=\"title\" id=toc-4071>[١٥٦٦] عمرو بن عوف</span>\nهو عَمْرو بن عَوْف الأَنصاري حليف لبني عامر بن لُؤَيّ. شهد بدرًا. وقال ابن إِسحاق: هو مولى سهيل بن عمرو العامري. سكن المدينة، ولا عقب له.\nروى عنه المستورد بن مخرمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦٦) تهذيب الكمال (٢/١٠٤٥)، تهذيب التهذيب (٨/٨٥) (١٢٨)، تقريب التهذيب (٢/٧٦)، تاريخ البخاري الكبير (٦/٣٠٧)، أسد الغابة (٤/٢٥٨)، الاستيعاب (٣/١١٩٦)، تجريد أسماء الصحابة (١/٤١٤)، الإصابة (٤/٦٦٧)، طبقات بن سعد (٤/٣٨٤) .","vol":"12","page":616},{"text":"[١٥٦٧] عمرو بن عوف\nهو أبو عبد الله، عَمْرو بن عوف بن زيد بن مُلْحَة - ويقال: مُلَيْحة - بن عمرو بن بكر المزني. كان قديم الإِسلام، قيل: إِن أول مشاهده الخندق. وهو ممن نزلت فيه: ﴿تَوَلَّوا وَأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ﴾ [التوبة: ٩٢] سكن المدينة، ومات بها في آخر أيام معاوية.\nروى عنه ابنه عبد الله. ⦗٦١٧⦘\nمُلْحَة: بضم الميم، وسكون اللام، وبالحاء المهملة.\nومُلَيْحة: تصغير.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦٧) تهذيب التهذيب (٨/٨٥) (١٢٧)، تقريب التهذيب (٢/٧٥)، خلاصة تهذيب الكمال (٢/٢٩٢) الكاشف (٢/٣٢٨)، تاريخ البخاري الكبير (٦/٣٧)، الجرح والتعديل (٦/ص٢٤٢)، الثقات (٣/٢٧١)، أسد الغابة (٤/٢٥٩)، تجريد أسماء الصحابة (١/٤١٤)، الاستيعاب (٣/١١٩٦)، الحلية (٢/١٠)، أسماء الصحابة الرواة (ت٥١) .","vol":"12","page":616},{"text":"<span data-type=\"title\" id=toc-4073>[١٥٦٨] عَمْرو بن الفَغْواء</span>\nهو عَمْرو بن الفَغْواء بن عُبَيْد بن عمرو بن مازن الخُزاعي أخو عَلْقَمَة بن الفَغْواء.\nروى عنه ابنه عبد الله، حديثه عند أبي إِسحاق. ويقال: إِنه عمرو بن أبي الفَغْواء. حديثه في كتاب اللواحق (١) .\nالفَغْواء: بفتح الفاء، وسكون الغين المعجمة.\nوعُبَيْد: بضم العين، وفتح الباء الموحدة.\n_________\n(١) انظر الحديث رقم (٩٤٧٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦٨) تهذيب الكمال (٢/١٠٤٦)، تهذيب التهذيب (١/٨٩) (١٣٥)، تقريب التهذيب (٢/٧٦)، خلاصة تهذيب الكمال (٢/٢٩٣)، الجرح والتعديل (٦/ص٢٥٣)، الثقات (٣/٢٧٤)، أسد الغابة (٤/٢٦١)، تجريد أسماء الصحابة (١/٤١٥)، الاستيعاب (٣/١١٩٧)، طبقات بن سعد (٤/٢٨٠) نقعة الصديان (ت٢٠٣) .","vol":"12","page":617},{"text":"<span data-type=\"title\" id=toc-4074>[١٥٦٩] عمرو بن مَحْصِن</span>\nهو أبو عمرة عمرو بن مَحْصِن بن عمرو بن عَتِيك النجاري، وقيل: اسمه بشير، وقيل: ثعلبة. قتل مع علي بصِفِّين. حديثُهُ في كتاب الجهاد (١) .\nمَحْصِن: بفتح الميم، وكسر الصاد المهملة، وبالنون.\nوعَتِيك: بفتح العين، وكسر التاء فوقها نقطتان، وبالكاف.\n_________\n(١) انظر الحديث رقم (١١٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٦٩) تاريخ الصحابة (٥٥، ٥٦)، ثعلبة بن عمرو بن حمصن، والاستيعاب (١٢٠)، وأسد الغابة (٤/٢٦٨)، الإصابة (٣/١٤-١٥) .","vol":"12","page":617},{"text":"<span data-type=\"title\" id=toc-4075>[١٥٧٠] عمرو بن مُرَّة</span>\nهو أبو مريم، عَمْرو بن مُرَّة بن عَبْس بن مالك من بني قَيْس بن جُهَيْنة الجُهني، ويقال: الأزْدي. وفي نسبه خلاف. شهد أكثر المشاهد، وسكن الشام، وقيل: فلسطين. ومات في أيام معاوية.\nروى عنه عيسى بن طلحة، وسَبْرة بن مَعْبد، ومُضَرِّس بن عثمان، والقاسم بن مُخَيْمرة. وسيرد بيان الخلاف فيه في الكنى من حرف الميم عند ذكر أبي مريم.\nعَبْس: بفتح العين، وسكون الباء الموحدة، وبالسين المهملة.\nوسبرة: بفتح السين المهملة، وسكون الباء الموحدة.\nومُضَرِّس: بضم الميم، وفتح الضاد المعجمة، وتشديد الراء، وكسرها.\nومُخَيْمِرة: بضم الميم، وفتح الخاء المعجمة، وسكون الياء، وكسر الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧٠) تهذيب الكمال (٢/١٠٥٠)، تهذيب التهذيب (٨/١٠٣) (١٦٤)، تقريب التهذيب (٢/٨٩)، خلاصة تهذيب الكمال (٢/٢٩٦)، الكاشف (٢/٣٤٣)، تاريخ البخاري الكبير (٦/٣٨٠)، الجرح والتعديل (٦/٢٥٧)، أسد الغابة (٤/٢٥٧)، الثقات (٣/٢٧٤)، تجريد أسماء الصحابة (١/٤١٧)، الاستيعاب (٣/١٢٠٠)، طبقات بن سعد (١/٣٣٣)، (٧/١٦٣)، أسماء الصحابة الرواة (ت٨٤٤) .","vol":"12","page":617},{"text":"<span data-type=\"title\" id=toc-4076>[١٥٧١] عَمْرو بن أم مَكتوم</span>\nهو عمرو بن قَيْس بن زائدة بن الأصَمّ، والأصم هو جندب ⦗٦١٨⦘ ابن هَرِم بن رَوَاحَة بن حَجَر بن عبد بن مَعِيص بن عامر بن لؤي القرشي العامري. وقيل: إن اسمه عبد الله بن عمرو، والأول أكثر وأشهر. وهو ابن أم مكتوم، واسمها عاتكة بنت عبد الله المخزومية، وهو ابن خال خديجة بنت خويلد. وأسلم قديمًا بمكة، وكان من المهاجرين الأَوَّلين مع مُصْعَب بن عُمَيْر. استخلفه رسول الله - ﷺ- ثلاث عشرة مرة في غزواته على المدينة. وكان ضريرًا مات بالمدينة، وقيل: قُتِل شهيدًا بالقادسية، ولم يسمع له ذكر بعد عمر بن الخَطَّاب.\nهَرِم: بفتح الهاء، وكسر الراء.\nوحَجَر: بفتح الحاء، وفتح الجيم.\nومَعِيص: بفتح الميم، وكسر العين المهملة، وسكون الياء، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧١) تهذيب الكمال (١/١٠٥١)، تهذيب التهذيب (٨/٩٢) (١٤٤)، تقريب التهذيب (٢/٧٧)، خلاصة تهذيب الكمال (٢/٢٦٩)، تاريخ البخاري الصغير (١/٢٦)، أسد الغابة (٤/٢٦٣)، تجريد أسماء الصحابة (١/٤١٦)، الاستيعاب (٣/١١٩٨)، شذرات (١/٢٨)، الإصابة (٣/٩١١، تهذيب مستمر الأوهام (ب٩٢)، طبقات بن سعد (٢/٧٢) (٣/٢٣٤)، (٤/١٥٠)، (٢٥٠)، (٣٦٧) .","vol":"12","page":617},{"text":"<span data-type=\"title\" id=toc-4077>[١٥٧٢] عَمْرو بن مَيْمُون</span>\nهو أبو عبد الله عمرو بن ميمون الأَوْدي. أدرك الجاهلية، وأسلم في حياة النبي - ﷺ-، وعلى عهده، ولم يَرَهُ. وهو أَشبهُ بالتابعين منه بالصحابة. أثبته ابن عبد البرّ في الصحابة. وقال: هو معدود في كبار التابعين من الكوفيين. وسيرد في ذِكر التابعين أيضًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧٢) تهذيب الكمال (٢/١٠٥٢)، تهذيب التهذيب (٨/١٠٩) (١٨٠)، تقريب التهذيب (٢/٨٠)، خلاصة تهذيب الكمال (٢/٢٩٧)، الكاشف (٢/٣٤٤)، تاريخ البخاري الكبير (٦/٣٦٧)، تاريخ البخاري الصغير (١/١٥٤)، (١٥٧)، (١٦٩)، (١٧٠)، (١٩٠)، الجرح والتعديل (٦/١٤٢٢)، الحلية (٤/١٤٨)، طبقات بن سعد (٦/٧١)، (٧٥)، (٩٢)، (١٠٨)، (٣٢٦)، تاريخ الثقات (٣٧١)، المعين (٢٢٤)، الثقات (٥/١٦٦)، تراجم الأحبار (٢/٥٧٧) .","vol":"12","page":618},{"text":"<span data-type=\"title\" id=toc-4078>[١٥٧٣] عِمْران بن حُصَيْن</span>\nهو أبو نُجَيْد، عمران بن حُصَيْن بن عُبَيْد بن خَلَف بن عبد نُهْم بن سَالم بن غَاضِرَة بن سَلُول بن حُبْشِيَّة بن سَلُول بن كَعْب بن عَمْر الخُزاعي الكَعْبي. أسلم عام خيبر، سكن البصرة إِلى أن مات بها سنة اثنتين وخمسين، وقيل: سنة ثلاث، وكان من فضلاء الصحابة وفقهائهم. وأسلم هو وأبوه.\nروى عنه أبو رجاء العُطَارِدِي، ومُطَرِّف بن عبد الله، وزُرارة بن أبي أوفى.\nنُجَيْد: بضم النون، وفتح الجيم، وسكون الياء، وبالدال المهملة.\nونُهْم: بضم النون، وسكون الهاء.\nوغاضِرة: بالغين، والضاد المعجمتين.\nوسَلُول: بفتح السين المهملة، وضم اللام الأولى.\nوحُبشِيّة: بضم الحاء المهملة، وسكون الباء الموحدة، وكسر الشين المعجمة، وتشديد الياء.\nومُطَرِّف: بضم الميم، وكسر الراء المشددة.\nوزُرارة: بضم الزاي.\nوأوفى: بالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧٣) تهذيب التهذيب (٨/١٢٦)، (٢١٩)، تقريب التهذيب (٢/٨٢)، الكاشف (٣٤٨)، تاريخ البخاري الكبير (٢/٨٢)، تاريخ البخاري الصغير (١/١٠٧)، الجرح والتعديل (٦/ص٢٩٦)، الثقات (٣/٢٨٧)، الاستيعاب (٣/٢٠٨)، أسد الغابة (٤/٢٨١)، سير الأعلام (٢/٥٠٨)، طبقات بن سعد (١/١) وانظر الفهرس مجمع (٨/٢٦٦)، أسماء الصحابة الرواة (ت٢١) .","vol":"12","page":618},{"text":"<span data-type=\"title\" id=toc-4079>[١٥٧٤] عُمَيْر مولى آبي اللَّحْم</span>\nهو عُمَيْر مولى آبي اللَّحْم الغِفَاري. حجازي شهد خيبر مع مولاه. ⦗٦١٩⦘\nروى عنه يزيد بن أبي عُبَيْد، ومحمد بن زيد بن المُهاجِر، ومحمد بن إِبراهيم بن الحارث. وسمع النَّبي - ﷺ-، وحفظ عنه.\nآبي اللحم: بفتح الهمزة، وبعدها ألف ساكنة، وباء موحدة مكسورة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧٤) تهذيب الكمال (٢/١٠٦٢)، تهذيب التهذيب (٨/١٥١) (٢٦٨)، تقريب التهذيب (٢/٨٧)، خلاصة تهذيب الكمال (٢/٣٠٥)، الكاشف (٢/٣٥٣)، تاريخ البخاري الكبير (٦/٥٣٠)، الجرح والتعديل (٦/٣٧٩)، الثقات (٣/٣٠٠)، تجريد أسماء الصحابة (١/٤٢١)، الاستيعاب (٣/١٢١٢)، أسماء الصحابة الرواة (ت١٩١) .","vol":"12","page":618},{"text":"<span data-type=\"title\" id=toc-4080>[١٥٧٥] عُمَيْر بن الحُمام</span>\nهو عُمَيْر بن الحُمام بن الجَمُوح بن زَيْد بن حَرَام الأَنْصاري. شهد بدرًا، وقُتِل بها شهيدًا، قتله خالد بن الأعلم. وكان آخى النبيُّ - ﷺ- بينه وبين عُبَيْدة بن الحارث، فقُتل معه يوم بدر، وقيل: إِن عميرًا أول قتيل قتل من الأنصار في الإِسلام.\nالحُمام: بضم الحاء المهملة، وتخفيف الميم الأولى.\nوالجموح: بفتح الجيم، وبالحاء المهملة.\nوحرام: ضد حلال.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧٥) طبقات بن سعد (٣/٩٥٦٥، تاريخ خليفة (٦٠)، وتاريخ الصحابة (١٨٨)، والاستيعاب (١٢١٤)، وأسد الغابة (٤/٢٩٠-٢٩١)، وتهذيب الأسماء واللغات (٢/٣٩)، والإصابة (٣/٣١) .","vol":"12","page":619},{"text":"<span data-type=\"title\" id=toc-4081>[١٥٧٦] عُمَيْر ذو مُرّان</span>\nوهو عُمَيْر بن أَفْلَح بن شَراحيل بن رَبيعة، وربيعة هو ناعط بن مَرْثَد (١) الهَمْداني. وقال عبد الغني: عُمير بن ذي مُرّان، وهو جد مُجالد بن سعيد بن عُمَيْر النَّاعِطي، كتب إِليه النبي - ﷺ- فأسلم. له ذِكْر في كتاب الجهاد (٢) .\nمُرَّان: بضم الميم، وتشديد الراء، وبالنون.\nوأفْلَح: بالفاء، والحاء المهملة.\nوناعط: بالنون، والعين المهملة، والطاء المهملة.\nومرثد: بالراء، والثاء المثلثة.\nومُجَالد: بضم الميم، وبالجيم.\n_________\n(١) في خ: مزيد، وهكذا ضبطها الناسخ: بالزاي والياء تحتها نقطتان، وما أثبتناه من م، وهو الموافق لما في \" أسد الغابة \".\n(٢) انظر الحديث رقم (١١٢١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧٦) طبقات بن سعد (٦/٦٣)، والاستيعاب (١٢٢٠)، وأسد الغابة (٤/٢٩٧)، والإصابة (٣/٢١) .","vol":"12","page":619},{"text":"<span data-type=\"title\" id=toc-4082>[١٥٧٧] عُمَيْر بن سَعْد</span>\nهو عُمَيْر بن سَعْد بن شُهَيْد بن عمرو بن زيد بن أُمَيَّة الأنصاري. كذا قال ابن مندة، وقال ابن عبد البرّ: عُمَيْر بن سعد بن عُبَيْد بن النُّعمان الأَنْصاري، من بني عمرو بن عوف. وقال ابن ماكولا: عُمَيْر بن سَعْد بن شُهَيْد بن قَيْس بن النُّعمان بن عمرو بن أُمَيَّة الأَنْصاري. كان يقال له: نسيجَ وَحْدِهِ. استعمله عمر على حمص وعزله عنها، ونزل فلسطين ومات بها، وقيل: لم يزل على حمص حتى مات بها.\nروى عنه ابنه عبد الرحمن، وراشد بن سَعْد، وأبو طَلْحَة الخَوْلاني، وغيرهم. ⦗٦٢٠⦘\nشُهَيد: بضم الشين المعجمة، وفتح الهاء، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧٧) تهذيب الكمال (٢/١٠٦٠)، تهذيب التهذيب (٨/١٤٤) (٢٥٨)، تقريب التهذيب (٢/٨٦)، خلاصة تهذيب الكمال (٢/٣٠٤)، تعجيل المنفعة (٨٢١)، تاريخ البخاري الكبير (٦/٥٣١)، تاريخ البخاري الصغير (١/٤٨١)، الجرح والتعديل (٦/ص٣٧٦)، الثقات (٣/٣٠٠)، أسد الغابة (٢/٢٩٢)، الاستيعاب (٣/١٢١٥) .","vol":"12","page":619},{"text":"[]<span data-type=\"title\" id=toc-4083> عُمَيْر بن عَبْد عَمْرو</span>\nهو أبو محمد عُمَيْر بن عَبْد عَمْرو بن نَضْلة السّلمي المعروف بالخِرْباق ويقال له: ذُو اليَدَيْن وذو الشّمالَيْن، ويقال: هما اثنان، وقد ذكرناه في حرف الخاء، والذال واستقصيناه في حرف الذال.\nروى عنه عمران بن حُصَيْن، وغيره.\nونَضْلَة: بفتح النون، وسكون الضاد المعجمة.\nوالخِرْباق: بكسر الخاء المعجمة، وسكون الراء، وبالباء الموحدة، وبالقاف.","vol":"12","page":620},{"text":"<span data-type=\"title\" id=toc-4084>[١٥٧٨] عَوْف بن أُثَاثة</span>\nهو عَوْف بن أُثاثة المعروف بِمِسْطَح. وقد ذكرناه في حرف الميم؛ لأنه اشتهر بلقبه مِسْطَح.\nأُثَاثة: بضم الهمزة، وتخفيف الثاء المثلثة الأولى.\nومِسْطَح: بكسر الميم، وسكون السين المهملة، وفتح الطاء المهملة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧٨) تاريخ الصحابة (٢٣٥)، الاستيعاب (١٢٢٣)، أسد الغابة (٤/٣٠٨-٣٠٩)، الإصابة (٢/٤١-٤٢) .","vol":"12","page":620},{"text":"<span data-type=\"title\" id=toc-4085>[١٥٧٩] عَوْفُ بن مالِك</span>\nهو أبو عبد الرحمن، ويقال: أبو عمرو، ويقال: أبو حماد، عوف بن مالك بن أبي مالك الأَشْجَعي أول مشاهده خيبر وكانت معه رايةُ أشجع يوم الفتح. سكن الشام. ومات بها سنة ثلاث وسبعين.\nروى عنه جابر، وأبو هريرة، والمقدام بن مَعْدي كَرِب. ومن التابعين أبو إِدريس الخَوْلاني، وشدَّاد بن عمار، ويزيد بن الأصم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٧٩) تهذيب الكمال (٢/١٠٦٥)، تهذيب التهذيب (٨/١٦٨)، (٣٠٣)، تقريب التهذيب (٢/٩٠)، خلاصة تهذيب الكمال (٢/٣٠٨)، الكاشف (٢/٣٥٧)، تاريخ البخاري الكبير (٧/٥٦)،تاريخ البخاري الصغير (١/٣٩) الجرح والتعديل (٧/١٣)، الثقات (٣/٣١٩)، أسد الغابة (٤/٣١٢)، البداية والنهاية (٨/٣٤٦)، تجريد أسماء الصحابة (١/٤٢٩)، الاستيعاب (٣/١١٢٦)، سير الأعلام (٨/٤٨٧)، طبقات ابن سعد (٢/١٣١)، (٤/٢٨٠)، (٧/٤٥٠) .","vol":"12","page":620},{"text":"<span data-type=\"title\" id=toc-4086>[١٥٨٠] عُوَيم بن سَاعِدَة</span>\nهو أبو عبد الرحمن عُوَيْم بن ساعِدَة بن عَايِش بن قَيْس بن النُّعمان بن زيد بن أُمَيَّة بن زيد بن مالك بن عوف بن عمرو بن عوف الأَنْصاري الأَوْسي شهد العَقَبَتَيْنِ وبدرًا والمشاهد كلَّها. ومات في حياة رسول الله - ﷺ-، وقيل: بل مات في خلافة عمر بالمدينة، وهو ابن خمس، أو ست وستين سنة.\nروى عنه عمر بن الخطاب.\nعويم: بضم العين، وفتح الواو، وسكون الياء.\nوعايِش: بالياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨٠) تهذيب الكمال (٢/١٠٦٧)، تهذيب التهذيب (٨/١٧٤)، (٣١٣)، تقريب التهذيب (٢/٩٠)، خلاصة تهذيب الكمال (٢/٣٢٨)، الكاشف (٢/٣٥٨)، تاريخ البخاري الصغير (١/٤٤، ٤٧)، الثقات (٣/٣١٦)، أسد الغابة (٤/٣١٥)، تجريد أسماء الصحابة (١/٤٢٩)، (٣٢٨)، الاستبصار (٣/١٢٤٨)، سير الأعلام (١/٥٠٣)، الحلية (٢/١١)، طبقات بن سعد (١/٢١٨)، (٢٢٠)، (٣/٢٧٢)، (٥٥٣)، (٤/٧)، أسماء الصحابة الرواة (ت٢٢٤) .","vol":"12","page":620},{"text":"<span data-type=\"title\" id=toc-4087>[١٥٨١] عُوَيْمر بن أَشْقَر</span>\nهو عُوَيْمِر بن أَشْقَر بن عَوْف الأَنصاري. قاله ابن عبد البرّ. ⦗٦٢١⦘ وقيل: هو عُوَيْمر بن أَشْقَر بن عَدِيّ بن خَنْساء بن مَبْذول بن عَمْرو بن غَنْم بن مازن بن النَّجَّار الأنصاري. عداده في أهل المدينة وحديثه فيهم. شهد بدرًا.\nروى عنه عَبَّاد بن تميم، وقال ابن معين: عباد عن تميم مرسل.\nأشقر: بالشين المعجمة، وبالقاف.\nوخنساء: بالخاء المعجمة، والنون.\nومَبْذول: بالباء الموحدة ساكنة، والذال المعجمة.\nوغنم: بالغين المعجمة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨١) تهذيب الكمال (٢/١٠٦٧)، تهذيب التهذيب (٨/١٧٥) (٣١٤)، تقريب التهذيب (٢/٩١)، خلاصة تهذيب الكمال (٢/٣١٠)، الكاشف (٢/٣٥٨)، تاريخ البخاري الكبير (٧/٧٧)، الجرح والتعديل (٧/٢٨)، الثقات (٣/٢٨٦)، تجريد أسماء الصحابة (١/٤٢٩)، أسد الغابة (٤/٣١٧)، الاستيعاب (٣/١٢٢٧)، أسماء الصحابة الرواة (ت٦٩) .","vol":"12","page":620},{"text":"<span data-type=\"title\" id=toc-4088>[١٥٨٢] عُوَيْمر أبو الدَّرْداء</span>\nهو أبو الدَّرْداء عُوَيْمر بن عامر، ويقال: ابن قيس بن زيد بن أُمَيَّة بن عَدِيّ بن كَعْب، وقيل: عُوَيْمر بن زيد بن قيس، وقيل: عامر وعُوَيمِر تصغيره، وقيل: عُوَيْمر بن ثَعلَبة بن عامر بن زيد إِلا أنهم مع كثرة اختلافهم في اسمه ونسبه اتفقوا على أنه من بني كعب بن الخزرج بن الحارث بن الخزرج الأنصاري الخزرجي واشتهر بكنيته والدرداء ابنته. تأخر إِسلامه قليلًا، فكان آخر أهل داره إِسلامًا، وحسن إِسلامه. وكان فقيهًا عالمًا حكيمًا آخى رسول الله - ﷺ- بينه وبين سلمان واختُلف في شهوده أُحُدًا، وشهد ما بعدها. سكن الشام، ومات بدمشق سنة اثنتين وثلاثين، وقيل: سنة إِحدى، وقيل: سنة أربع.\nروى عنه أبو إِدريس الخَوْلاني، وعَلْقَمة وجُبَيْر بن نُفَيْر، وأم الدَّرْداء.\nجُبَيْر: بضم الجيم.\nونُفَيْر: بضم النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨٢) التاريخ الكبير (٧/٧٦-٧٧)، الجرح والتعديل (٧/٢٦-٢٨)، تاريخ الصحابة (١٨٢)، الاستيعاب (١٦٤٦)، أسد الغابة (٤/٣١٨-٣٢٠)، تهذيب الكمال (١٠٦٧-١٠٦٨)، مختصر تاريخ دمشق لبن منظور (٢٠/ ١٠-٤٣)، الصبر (١/٣٣)، تذكرة الحفاظ (١/٢٤)، سير أعلام النبلاء (٢/٥٣_-٣٥٣)، الإصابة (٣/٤٥-٤٦)، تهذيب التهذيب (٨/١٧٥-١٧٧) .","vol":"12","page":621},{"text":"<span data-type=\"title\" id=toc-4089>[١٥٨٣] عُوَيْمر العَجْلاني</span>\nهو عُوَيْمر بن أَبْيَض العَجْلاني الأَنْصاريّ، حليف لهم. صاحب اللِّعان. وقال الطبري: وعُوَيْمر صاحبُ اللِّعان (١) هو عُوَيْمر بن الحارث بن زيد بن حارثة بن الجَدّ بن العَجْلان.\nالجَدّ: بفتح الجيم، وتشديد الدال المهملة.\n_________\n(١) انظر الحديث رقم (٨٣٨١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨٣) تاريخ الصحابة (١٨٢)، الاستيعاب (١٢٢٦)، أسد الغابة (٤/٣١٧)، تهذيب الأسماء والصفات ٢/٤١)، الإصابة (٣/٤٥) .","vol":"12","page":621},{"text":"<span data-type=\"title\" id=toc-4090>[١٥٨٤] عَيَّاش بن أبي رَبيعة</span>\nهو أبو عبد الله، وقيل: أبو عبد الرحمن، عياش بن أبي رَبيعة، واسم أبي ربيعة عمرو بن المغيرة بن عبد الله بن عُمَر بن مَخْزوم المَخْزومي القُرَشي، وهو أخو أبي جَهْل لأُمِّه. أسلم قديمًا قبل دخول النبي - ﷺ- دار الأرْقم، وهاجر إِلى الحبشة، ثم هاجر إِلى المدينة، هو وعمر بن الخطاب، فردّه أخوه أبو جهل ⦗٦٢٢⦘ وأوثقه. وكان من المُسْتَضْعَفين. وكان رسول الله - ﷺ- يدعو له في القُنوت: «اللَّهُمَّ أَنْجِ عَيَّاشَ بْنِ أبي رَبيعة» (١) . وقتل يوم اليرموك بالشام، وقيل: مات بمكة.\nروى عنه ابنه عبد الله، وعمر بن الخَطَّاب، وغيره.\nعَيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n(١) انظر الحديث رقم (٣٥٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨٤) طبقات بن سعد (٤/١٢٩)، (٥/٤٨٧)، وفي طبقات خليفة (٢١)، الجرح والتعديل (٧/٥)، تاريخ الصحابة (١٩٣)، الاستيعاب (١٢٣٠)، أسد الغابة (٤/٣٢٢٠-٣٢١)، تهذيب الأسماء واللغات (٢/٤٢)، تهذيب الكمال (١٠٧٥)، تهذيب التهذيب (٨/١٩٧)، الإصابة (٣/٤٧) .","vol":"12","page":621},{"text":"<span data-type=\"title\" id=toc-4091>[١٥٨٥] عِيَاضُ بن حِمَار</span>\nهو عِياضُ بن حِمار بن أبي حِمار بن ناجية بن عِقَال بن مُحَمَّد بن سُفْيان بن مُجَاشِع بن دارم التَّميمي المُجاشعي. يُعَدُّ في البَصرِيِّين وكان صديقًا لرسول الله - ﷺ- قديمًا.\nروى عنه مُطَرِّفُ بن عبد الله، وأخوه يزيد، والحسن البصري، وغيرهم.\nحِمار: بكسر الحاء المهملة.\nوعِياض: بكسر العين، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\nوناجية: بالنون، والجيم، والياء تحتها نقطتان.\nوعِقال: بالعين المهملة، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨٥) تهذيب الكمال (٢/١٠٧٦)، تهذيب التهذيب (٨/٢٠٠)، (٣٦٦)، خلاصة تهذيب الكمال (٢/٣١٥)، تاريخ البخاري الكبير (٧/١٩)، الجرح والتعديل (٦/٤٠٧)، الثقات (٣/٣٨٠)، أسد الغابة (٤/٣٢٣)، تجريد أسماء الصحابة (١/٤٣٠)، الاستيعاب (٣/١٢٣٢)، الحلية (٢/١٦)، أسماء الصحابة الرواة (ت٩٢) .","vol":"12","page":622},{"text":"<span data-type=\"title\" id=toc-4092>[١٥٨٦] عُيَيْنَة بن حصن</span>\nهو أبو مالك عُيَيْنَة بن حصن بن حُذَيفة بن بَدْر الفَزاري. أسلم بعد الفتح، وقيل: قبله. وهو من المؤلَّفة قلوبُهم من الأعراب الجفاة. وكان سيدًا في قومه مُطاعًا.\nعيينة: بضم العين، وفتح الياء الأولى بنقطتين تحتها، وسكون الثانية، وبالنون.\nروى عنه شقيق بن سلمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨٦) تاريخ خليفة (٧٧)، (٩٠)، (٩٨)، (١٠٣)، وتاريخ الصحابة (١٩٤)، الاستيعاب (١٢٤٩)، أسد الغابة (٤/٣٣١)، وتهذيب الأسماء والصفات ٢٠/٤٨-٤٩)، الإصابة (٣/٥٤-٥٥) .","vol":"12","page":622},{"text":"<span data-type=\"title\" id=toc-4093>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-4094>[١٥٨٧] عاصم بن بَهْدَلة</span>\nهو أبو بكر، عاصم بن أبي النَّجُود، واسم أبي النجود بَهْدَلَة الأَسَدِي الخَيَّاط القارئ الكوفي. ويقال: إِن بهدلة أمه، وهو مولى لبني خزيمة من مالك بن النضر بن قُعَيْن بن أسد ابن خزيمة. تابعي في الطبقة الثالثة. ⦗٦٢٣⦘\nروى عن أبي رِمْثَةَ الصحابي وعن زِرّ بن حُبَيْش وأبي وايل، وقرأ القرآن على أبي عبد الرحمن السُّلَمي. ومات سنة ثمان وعشرين ومائة. وقيل: سنة تسع، وقيل: سنة عشرين ومائة، وقيل: غير ذلك.\nروى عنه حَمّاد بن زيد.\nالنَّجُود: بفتح النون، وضم الجيم.\nوبَهْدَلَة: بفتح الباء الموحدة، وسكون الهاء، وبالدال المهملة المفتوحة.\nوالنضر: بالضاد المعجمة.\nوقُعَيْن: بضم القاف، وفتح العين المهملة، وسكون الياء.\nورِمْثَة: بكسر الراء، وبالثاء المثلثة.\nوزِر: بكسر الزاي، قبل الراء المشددة.\nوحُبَيْش: بضم الحاء المهملة، وفتح الباء الموحدة، وسكون الياء، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨٧) تهذيب التهذيب (٥/٣٨) (٦٧)، تقريب التهذيب (١/٣٨٣)، (٣)، تاريخ البخاري الكبير (٦/٤٨٧)، الجرح والتعديل (٦/ص٣٤٠)، ميزان الاعتدال (٢/٣٥٠)، الثقات (٧/٢٥٦)، ديوان الإسلام (١٣٩٩) .","vol":"12","page":622},{"text":"<span data-type=\"title\" id=toc-4095>[١٥٨٨] عاصم بن حُمَيْد</span>\nهو أبو عمرو، عاصم بن حميد - بضم الحاء - السَّكوني. تابعي.\nروى عن مُعاذ بن جَبَل، وعَوْف بن مالك، وعائشة أم المؤمنين.\nروى عنه راشد بن سَعْد، وأَزْهَر بن سعيد، وعمرو بن قيس، ومالك بن زياد. حديثه في دعاء التَّهَجُّد (١) .\n_________\n(١) انظر الحديث رقم (٢٢١٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨٨) تهذيب التهذيب (٥/٩٤١ (٧٠)، تقريب التهذيب (١/٣٨٣) (٦)، الجرح والتعديل (٦/ص٣٤٢) .","vol":"12","page":623},{"text":"<span data-type=\"title\" id=toc-4096>[١٥٨٩] عاصِم بن رَجاء</span>\nهو عاصِم بن رَجاء بن حَيْوَة بن الأحْنَف بن السِّمْط الكِنْدي الشَّامي الفلسطيني.\nروى عن داود بن جميل.\nسمع منه عبد الله بن داود، وأبو نُعَيْم. حديثه عند الشاميين.\nحَيْوة: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الواو.\nوالسِّمْط: بكسر السين المهملة، وسكون الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٨٩) تهذيب التهذيب (٥/٤١) (٧١)، تقريب التهذيب (١/٣٨٣) (٧)، تاريخ البخاري الكبير (٦/٤٨٨)، الجرح والتعديل (٦/ص٣٤٢)، ميزان الاعتدال (٢ت/٣٥٠) .","vol":"12","page":623},{"text":"<span data-type=\"title\" id=toc-4097>[١٥٩٠] عَاصِم بن سُلَيْمان</span>\nهو أبو عبد الرحمن، عاصم بن سُلَيْمان الأَحْوَل البَصْري. تابعي. ⦗٦٢٤⦘\nروى عن أنس بن مالك، وحَفْصَة، والحسن بن أبي الحسن، وابن سيرين.\nسمع منه الثَّوْري، وشُعْبة.\nمات سنة اثنتين أو ثلاث وأربعين ومائة، وفيه نظر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩٠)، تهذيب التهذيب (٥/٤٢) (٧٣)، تقريب التهذيب (١/٣٨٤) (٩)، تاريخ البخاري الكبير (٦/٤٨٥)، الجرح والتعديل (٦/ص٣٤٣)، ميزان الاعتدال (٢/٣٥٠)، الثقات (٥/٢٣٧) .","vol":"12","page":623},{"text":"<span data-type=\"title\" id=toc-4098>[١٥٩١] عَاصم بن ضَمْرة</span>\nهو عاصم بن ضَمْرَة السَّلولي الكوفي، تابعي.\nروى عن علي بن أبي طالب.\nروى عنه الحكم بن عُتَيْبَة. حديثه في راتبة صلاة الفجر (١)؛ وهو مذكور في كتاب الزكاة (٢) .\nضَمْرَة: بفتح الضاد المعجمة، وسكون الميم.\nوالسَّلُولي: بفتح السين المهملة، وضم اللام الأولى.\nوعُتَيْبَة: بضم العين، وفتح التاء فوقها نقطتان، وسكون الياء، وبعدها باء موحدة.\n_________\n(١) انظر الحديث رقم (٤٠٦٩) .\n(٢) انظر الحديث رقم (٢٦٦٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩١) تهذيب التهذيب (٥/٤٥) (٧٧)، تقريب التهذيب (١/٣٨٤) (١٣)، تاريخ البخاري الكبير (٦/٤٨٢) الجرح والتعديل (٦/ص٣٤٥)، ميزان الاعتدال (٢/٣٥٢) .","vol":"12","page":624},{"text":"<span data-type=\"title\" id=toc-4099>[١٥٩٢] عاصم بن عَبْدِ الله</span>\nهو عاصِم بن عَبْد الله بن سَعْد. له ذِكْر في كتاب الرِّضاع، من كتاب النِّكاح (١)، أخرجه «المُوَطَّأ» أن حفصة أم المؤمنين أرسلته وهو طفل يرضع إِلى أختها فاطمة، لترضعه حتى يكون يدخل عليها.\n_________\n(١) انظر الحديث رقم (٩٠٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩٢) تعجيل المنفعة (٥٠٠٠) .","vol":"12","page":624},{"text":"<span data-type=\"title\" id=toc-4100>[١٥٩٣] عاصم بن عُمَر</span>\nهو أبو عمرو عاصم بن عمر بن قَتَادَة بن النُّعمان بن زَيْد بن عامر بن سَوَاد بن كَعْب - وهو ظَفَر - بن الخَزْرَج بن عَمْرو بن مالك بن الأَوْس الظَّفَري الأَنْصاري الأَوْسي المدني، تابعي.\nروى عن جابر. وسمع أنس بن مالك، ومحمود بن لَبيد، وأباه.\nروى عنه محمد بن إِسحاق، وعمرو بن أبي عمرو، ومحمد بن عَجْلان.\nمات سنة عشرين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩٣) تهذيب التهذيب (٥/٥٣) (٨٥)، تهذيب الكمال (٢/٦٣٨)، تقريب التهذيب (١/٩٣٨٥ (٢١)، خلاصة تهذيب الكمال (٢/١٩)، الكاشف (٢/٥١)، تاريخ البخاري الكبير (٦/٤٧٨)، تاريخ البخاري الصغير (١/١٧٣)، الجرح والتعديل (٦/١٩١٣)، ميزان الاعتدال (٢/٣٥٥) (٣٥٦)، لسان الميزان (٧/٢٥٣)، مقدمة الفتح (رقم٤١٢)، نسيم الرياض (٣/١٠٣)، طبقات بن سعد (٣/٤٥٢) (٥/٣٤٩)، سير الأعلام (٥/٢٤٠) والحاشية، الوافي بالوفيات.","vol":"12","page":624},{"text":"<span data-type=\"title\" id=toc-4101>[١٥٩٤] عاصِم بن كُلَيْب</span>\nهو عاصِم بن كُلَيْب بن شِهاب الجَرْمي الكُوفي.\nسمع أباه، وعبد الرحمن بن الأَسْود. ⦗٦٢٥⦘\nوسمع منه الثَّوْري، وشُعْبَة. حديثه في الصلاة والحج والجهاد (١) .\n_________\n(١) انظر الحديث رقم (٣٥٥٧) و(١٦٤٩) و(١٢٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩٤) تهذيب الكمال (٢/٦٣٩)، تهذيب التهذيب (٥/٥٥) (٨٩)، تقريب التهذيب (١/٣٨٥) (٢٥)، خلاصة تهذيب الكمال (٢/٢٠)، الكاشف (٢/٥٢)، تاريخ البخاري الكبير (٦/٤٨٧)، الجرح والتعديل (٦/١٩٢٩)، ميزان الاعتدال (٢/٣٥٦)، لسان الميزان (٧/٢٥٣)، طبقات بن سعد (٢/٦٠)، (١٢٣)، الوافي بالوفيات (١/٥٧١) والحاشية، الثقات (٧/٢٥٦) .","vol":"12","page":624},{"text":"<span data-type=\"title\" id=toc-4102>[١٥٩٥] عاصم بن محمد</span>\nهو عاصِم بن محمد بن زَيْد بن عبد الله بن عُمَر بن الخَطَّاب العَدَوي القُرَشي العُمَري.\nسمع أباه.\nسمع منه وَكِيع، وأبو نُعَيْم، وأحمد بن يونس. وهو أخو واقد بن محمد بن عمرو، وزيد، وأبي بكر [وعمر] (١) .\n_________\n(١) بياض في خ مقداره كلمة، والزيادة من \" الجرح والتعديل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩٥) تهذيب الكمال (٢/٦٣٩)، تهذيب التهذيب (٥/٥٧) (٩٢)، تقريب التهذيب (١/٣٨٥) (٢٨)، خلاصة تهذيب الكمال (٢/٢٠)، الكاشف (٢/٥٣)، تاريخ البخاري الكبير (٦/٤٩٠)، الجرح والتعديل (٦/١٩٣١)، الوافي بالوفيات (١٦/٥٧١) والحاشية، سير الأعلام (٧/١٨٠) والحاشية، الثقات (٧/٢٥٦) .","vol":"12","page":625},{"text":"<span data-type=\"title\" id=toc-4103>[١٥٩٦] عامِر بن أُسَامَة</span>\nهو أبو المَليح، عامِر بن أُسامة بن عُمَيْر الهُذَلي البَصْري، وقيل: اسمه زَيْد بن أُسامة.\nسمع أباه، وبُرَيْدة، وعوف بن مالك، وعِمْران بن حُصَيْن، وجابرًا، وأنسًا، وغيرهم.\nروى عنه ابناه زياد ومُبَشِّر، وعبيد الله بن أبي حُمَيْد.\nالمَلِيح: بفتح الميم، وكسر اللام.\nوبُرَيْدة: بضم الباء الموحدة، وفتح الراء، وسكون الياء.\nومُبَشِّر: بضم الميم، وفتح الباء الموحدة، وتشديد الشين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩٦) تهذيب الكمال (٢/٦٤١)، تهذيب التهذيب (٥/٦١) (١٠٢)، تقريب التهذيب (١/٣٨٦) (٣٨)، تاريخ البخاري الكبير (٦/٤٤٩)، تاريخ البخاري الصغير (١/٢٣٨)، الجرح والتعديل (٦/١٧٨١)، الوافي بالوفيات (١٦/٥٩٣)، الحاشية طبقات بن سعد (٧/٢١٩)، سير الأعلام (٥/٩٤) والحاشية، الثقات (٥/١٩١) .","vol":"12","page":625},{"text":"<span data-type=\"title\" id=toc-4104>[١٥٩٧] عامِر بن سَعْد</span>\nهو عامر بن سَعْد بن أبي وَقَّاص الزُّهْري القُرَشي المدني.\nسمع أباه، وعثمان.\nسمع منه الزُّهري وإِسماعيل بن محمد بن سَعْد، وهو أخو مُصْعَب ومحمد، ويحيى، وعمر، وإِبراهيم، وعائشة.\nتوفي سنة أربع ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩٧) تهذيب الكمال (٢/٦٤٢)، تهذيب التهذيب (٥/٦٢)، (١٠٦»، تقريب التهذيب (١/٣٨٧) (٤٢)، خلاصة تهذيب الكمال (٢/٢١)، الكاشف (٢/٥٤)، تاريخ البخاري الكبير (٦/٤٤٩)، الجرح والتعديل (٦/١٧٩٤)، البداية والنهاية (٩/٢٣٠)، الوافي بالوفيات (١٦/٥٨٦)، الحاشية سير الأعلام (٤/٣٤٩) والحاشية، الثقات (٥/١٨٦) .","vol":"12","page":625},{"text":"<span data-type=\"title\" id=toc-4105>[١٥٩٨] عامر بن شَرَاحِيل</span>\nهو أبو عمرو عامر بن شَراحِيل بن عبد الله الشَّعْبي الهَمْداني الكُوفي. تابعيّ جليلُ القدر، فقيه كبير. قال: أدركت خمسَمائة من أصحاب النبيِّ - ﷺ- أو أكثر يقولون عليّ وطلحةُ والزُّبير في الجنة. قال ابن عيينة: كان ابنُ عباس في زمانه، والشعبيّ في زمانه، والثوري في زمانه. ⦗٦٢٦⦘ ولد لستِّ سنين خَلَتْ من خلافة عُثمان، ومات سنة أربع ومائة، وقيل: سنةَ سبع ومائة، وله اثنتان وثمانون سنة. مرَّ به ابنُ عمَرِ، وهو يحدث بالمغازي، فقال: شهدت القومَ، وهو أعلم بها مني. وقال ابن سيرين لأبي بكر الهُذَلي: الزمِ الشعبيَّ، فلقد رأيتُه يُسْتَفْتَى، وأصحاب النبيِّ - ﷺ- بالكوفة. وقال الزُّهري: العلماءُ أربعة: ابنُ المُسَيِّبِ بالمدينة، والشعبيُّ بالكوفة، والحسنُ بالبصرة، ومكحول بالشام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩٨) تهذيب الكمال (٢/٦٤٣)، تهذيب التهذيب (٥/٦٥) (١١٠)، تقريب التهذيب (١/٣٨٧) (٤٦)، خلاصة تهذيب الكمال (٢/٢٢)، الكاشف (٢/٥٤)، تاريخ البخاري الكبير (٦/٤٥٠)، تاريخ البخاري الصغير (١/٢٤٣) (٢٥٣)، الجرح والتعديل (٦/١٨٠٢)، الوافي بالوفيات (١٦/٥٨٧)، الحاشية الحلية (٤/٣١٠)، سير الأعلام (٤/٢٩٤)، الحاشية طبقات بن سعد (٥/٣٤١)، (٦/١٧٩)، (٢٠٧)، (٢٤٧)، (٢٥٢)، (٩/٩٣) والفهرس.","vol":"12","page":625},{"text":"<span data-type=\"title\" id=toc-4106>[١٥٩٩] عامِرُ بن عَبْدِ الله</span>\nهو عامِرُ بن عَبْدِ الله بن الزُّبَيْر بن العَوَّام الأَسَدِيّ القُرَشي.\nسمع أباه، وعمرو بن سُلَيْم.\nسمع منه مالك وابن عَجْلان، وزياد بن سَعْد.\nمات قبل هشام بن عبد الملك، أو بعده بقليل، ومات هشام سنة أربع وعشرين ومائة.\nسُلَيْم: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٥٩٩) تهذيب الكمال (٢/٦٤٥)، تهذيب التهذيب (٥/٧٤) (١١٧)، تهذيب التهذيب (١/٣٨٨) (٥٣)، خلاصة تهذيب الكمال (٢/٢٤)، الكاشف (٢/٥٦)، تاريخ البخاري الكبير (٦/٤٣٤٨)، الجرح والتعديل (٦/١٨١٠)، الحلية (٣/١٦٦)، الوافي بالوفيات (١٦/٥٨٩) والحاشية، الثقات (٥/١٨٦) .","vol":"12","page":626},{"text":"<span data-type=\"title\" id=toc-4107>[١٦٠٠] عامر بن عبد الله</span>\nهو أبو بُرْدَة، عامر بن عبد الله بن قَيْس وهو عامر بن أبي موسى الأشعري. أحد التابعين المشهورين المكثرين.\nسمع أباه، وعليًا، وابنَ عمر وغيرهم.\nروى عنه الشَّعبيُ، وأبو إِسحاق السَّبيعي.\nكان على قضاء الكوفة بعد شُرَيْح، فعزله الحَجَّاج.\nبُرْدَة: بضم الباء الموحدة، وسكون الراء، وبالدال المهملة.\nوالسَّبيعي: بفتح السين المهملة، وكسر الباء الموحدة.\nوشُريح: بضم الشين المعجمة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠٠) الجرح والتعديل (٦/٣٢٥)، تقريب التهذيب (١/٣٨٨) (٢/٣٩٤)، الثقات (٥/١٨٧)، تاريخ البخاري الكبير (٦/٤٤٧) .","vol":"12","page":626},{"text":"<span data-type=\"title\" id=toc-4108>[١٦٠١] عامر بن عبد الله بن مسعود</span>\nهو أبو عُبَيْدة، عامر بن عبد الله بن مَسْعُود الهُذَلي. وقد تقدَّم تمام نسبه عند ذكر أبيه. وهو تابعي مشهور.\nروى عن أبيه.\nروى عنه أبو إِسحاق السَّبيعي، وعمرو بن مُرَّة. ⦗٦٢٧⦘\nعُبَيدة: بضم العين، وفتح الباء الموحدة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠١) تهذيب الكمال (٢/٦٤٥)، تهذيب التهذيب (٥/٧٥)، (١٢١)، تقريب التهذيب (١/٣٨٨)، (٥٦)، (٢/٤٤٨)، خلاصة تهذيب الكمال (٢/٢٤)، الكاشف (٢/٥٦)، سير الأعلام (٤/٣٦٣)، الحاشية.","vol":"12","page":626},{"text":"<span data-type=\"title\" id=toc-4109>عامر بن عبد الله:</span>\nهكذا جاء في «سنن النسائي» غير منسوب، وهو في كتاب الأشربة في ذكر الطلا (١) .\nروى عنه أبو مِجْلَز في حديث سُوَيْد بن غَفَلَة.\nمِجْلز: بكسر الميم، وسكون الجيم، وفتح اللام، وبالزاي.\nوغَفَلَة: بفتح الغين المعجمة، وفتح الفاء، واللام.\n_________\n(١) انظر الحديث رقم (٣١٨٣) .","vol":"12","page":627},{"text":"<span data-type=\"title\" id=toc-4110>[١٦٠٢] عايِذُ الله</span>\nهو أبو إِدريس، عايذ الله بن عبد الله بن عَمْرو الخَوْلاني. ولد عام حُنَيْن وقال: يوم حنين إِذ هزم الله هوازِنَ. وهو تابعيّ جليلُ القدر كبيرُ الشأن. قال مكحول: ما رأيتُ مثلَ أبي إِدريس الخَوْلاني.\nسمع عُبَادة بن الصَّامِت، وحُذَيْفَة بن اليَمان، وأبا الدَّرداء، وشدّاد بن أوس، وعبد الله بن مسعود. واختلف في سماعه من معاذ بن جَبَل، قال ابن عبد البرّ: والصحيح أنه أدركه، وسمع منه وأدرك أبا عبيدة بن الجرّاح.\nروى عنه ربيعة بن يزيد، والزُّهْري، ويونس بن مَيْسَرَة، وبسر بن عبيد الله (١)، وغيرهم. وكان قاضيًا بدمشق لمعاوية فمن بعده، إِلى أيام الوليد بن عبد الملك بن مروان. ومات في آخرها. وعداده في الشَّاميِّين.\nعايذ الله: بالياء تحتها نقطتان، وبالذال المعجمة.\nومَيْسَرَة: ضد ميمنة.\nوبُسْر: بضم الباء الموحدة، وسكون السين المهملة.\n_________\n(١) في م: عبد الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠٢) تهذيب الكمال (٢/٦٤٨)، تهذيب التهذيب (٥/٨٥) (١٤١)، تقريب التهذيب (١/٣٩٠) (٧٥)، تاريخ البخاري الكبير (٧/٨٩٣)، تاريخ البخاري الصغير (١/١٣٥)، (١٩٠)، الجرح والتعديل (٧/٢٠٠)، الوافي بالوفيات (١٦/٥٩٥) والحاشية، الثقات (٥/٢٧٧)، سير الأعلام (٤/٢٧٢) والحاشية، ديوان الإسلام (٦٩) .","vol":"12","page":627},{"text":"<span data-type=\"title\" id=toc-4111>[١٦٠٣] عَبَّاد بن تميم</span>\nهو عَبَّاد بن تميم بن زَيْد بن عاصِم بن عمرو بن عَوْف بن مَبْذُول بن عمرو بن غَنْم بن مازِن الأَنْصاري المازني. تابعي مدني، من مشاهير التَّابعين وثقاتهم.\nروى عن عَمِّه عبد الله بن زَيْد الأَنْصاري، وأبي بَشِير الأنصاري، وعُوَيْمِر بن أشْقر. ⦗٦٢٨⦘\nسمع منه الزُّهْري، وعبد الله بن أبي بكر، وعُمَارة بن غَزِيَّة.\nعَبَّاد: بتشديد الباء الموحدة.\n[ومَبْذُول: بالباء الموحدة، وضم الذال المعجمة.\nوبَشِير: بفتح الباء الموحدة، وكسر الشين المعجمة.\nوعُوَيْمِر: تصغير عامر.\nوأشْقَر: بالشين المعجمة، والقاف.\nوغَزِيَّة: بفتح الغين المعجمة] (١) وكسر الزاي، وتشديد الياء.\n_________\n(١) الزيادة من خ، وهي ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠٣) تهذيب الكمال (٢/٦٤٩)، تهذيب التهذيب (٥/٩٠) (١٥٠)، تقريب التهذيب (١/٣٩١)، (٨٥)، خلاصة تهذيب الكمال (٢/٢٧)، الكاشف (٢/٦٠)، تاريخ البخاري الكبير (٦/٣٥)، الجرح والتعديل (٦/٣٩٨)، الثقات (٥/١٤١) .","vol":"12","page":627},{"text":"<span data-type=\"title\" id=toc-4112>[١٦٠٤] عَبَّاد بن حُنَيْف</span>\nهو عَبّاد بن حُنَيْف، وقيل: عَبّاد بن عُثْمان بن حُنَيْف بن واهب بن عُكَيْم الأَنْصاري. وهو جدّ عثمان وحَكِيم ابني حَكِيم بن عَبَّاد بن حُنَيْف. قال ابن ماكولا: إِنَّ عَبَّاد بن حُنَيف، هذا يقال إنه أخو سهل وعثمان ابني حُنَيْف.\nعبَّاد: مثل الذي قبله.\nوحُنَيْف: بضم الحاء المهملة، وفتح النون، وسكون الياء تحتها نقطتان، وبالفاء.\nوعُكَيْم: بضم العين، وفتح الكاف، وسكون الياء.\nوحَكِيم: بفتح الحاء، وكسر الكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠٤) الاشتقاق لبن دريد (٤٤٢)، جمهرة أنساب العرب (٣٣٦)، الإكمال (٢/٥٥٩)، الإصابة (٢/٢٧٤) .","vol":"12","page":628},{"text":"<span data-type=\"title\" id=toc-4113>[١٦٠٥] عَبَّاد بن عبد الله</span>\nهو عَبَّاد بن عبد الله بن الزُّبَيْر بن العَوَّام الأَسَدي القُرَشي. حجازي من أهل مكة وسادات التابعين.\nسمع أباه، وعائشة.\nروى عنه ابنه يحيى، ومحمد بن جعفر، وهشام، وعبد الواحد بن حمزة، وابنه محمد.\nعبَّاد: مثل الذي قبله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠٥) تهذيب الكمال (٢/٦٥١)، تهذيب التهذيب (٥/٩٨) (١٦٤)، تقريب التهذيب (١/٣٩٢) (٩٨) خلاصة تهذيب الكمال (٢/٢٩)، الكاشف (٢/٦١)، تاريخ البخاري الكبير (٦/٣٢)، الجرح والتعديل (٦/٤١٩)، ميزان الاعتدال (٢/٣٦٨)، الكامل (٤/١٦٤٩)، مجمع (٧/٢٣٥)، الوافي بالوفيات (٦١٢١٦) والحاشية، الثقات (٥/١٤٠) .","vol":"12","page":628},{"text":"<span data-type=\"title\" id=toc-4114>[١٦٠٦] عَبَّاد بن العَوَّام</span>\nهو أبو سَهْل، عَبَّاد بن العَوَّام بن عمر بن عبد الله بن المُنْذِر بن مُصْعَب بن جَنْدَل، مولى أسْلَم بن زُرْعَة الكِلابي الواسطي.\nسمع أبا إِسحاق الشَّيْبَاني، والجُرَيْريّ، وابن أبي عَروبة.\nسمع منه سعيد بن سليمان.\nمات سنة خمس، وقيل: سنة ست وثمانين ومائة ببغداد. وقيل: غير ذلك. ⦗٦٢٩⦘\nعَبَّاد: مثل الذي قبله.\nوزُرْعَة: بضم الزاي، وسكون الراء.\nوالجُرَيْري: بضم الجيم، وفتح الراء، وسكون الياء، وبعدها راء أخرى.\nوعَرُوبة: بفتح العين المهملة، وضم الراء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠٦) تهذيب الكمال (٢/٦٥٢)، تهذيب التهذيب (٥/٩٩) (١٦٨)، تقريب التهذيب (١/٣٩٣) (١٠٣)، خلاصة تهذيب الكمال (٢/٣٠)، الكاشف (٢/٦٢)، تاريخ البخاري الكبير (٦/٤١)، تاريخ البخاري الصغير (٢/٢٣)، الجرح والتعديل (٦/٤٢٥)، مقدمة الفتح (٤١٢)، الوافي بالوفيات (١٦/١١٤) والحاشية، الثقات (٧/١٦٢) .","vol":"12","page":628},{"text":"<span data-type=\"title\" id=toc-4115>[١٦٠٧] عَبَّاد بن نُسَيْب</span>\nهو أبو الوَضِيء، عَبَّاد بن نُسَيْب القَيْسي.\nسمع علي بن أبي طالب، وأبا بَرْزَة الأَسْلمي.\nروى عنه جَمِيل بن مرة عداده في البصريين، وكان من فرسان علي بن أبي طالب على شرطة الخميس. قال يحيى بن معين: هو ثقة.\nعبَّاد: مثل الذي قبله.\nونُسَيْب: بضم النون، وفتح السين المهملة، وسكون الياء، وبعدها باء موحدة.\nوالوَضِيء: بفتح الواو، وكسر الضاد المعجمة، وبعدها همزة.\nوبرزة: بفتح الباء الموحدة، وسكون الراء، وبعدها زاي.\nوجميل: بفتح الجيم، وكسر الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠٧) تهذيب الكمال (٢/٦٤٥٤)، تهذيب التهذيب (٥/١٠٨) (١٨٠)، تقريب التهذيب (١/٣٩٤) (١١٥)، خلاصة تهذيب الكمال (٢/٣١)، الكاشف (٢/٦٣)، تاريخ البخاري الكبير (٦/٣١)، تاريخ البخاري الصغير (١/٢٤٠)، الجرح والتعديل (٦/٢٤٥)، الثقات (٥/١٤١) .","vol":"12","page":629},{"text":"<span data-type=\"title\" id=toc-4116>[١٦٠٨] عَبَّاد بن يَعْقُوب</span>\nهو أبو سَعيد، عبَّاد بن يعقوب الرَّوَاجِني الأسدي الكوفي. شيخ البخاري، والتِّرمذي. أخرج عنه البخاري حديثًا واحدًا في التوحيد. يقال: كان في مذهبه رديئًا.\nمات سنة خمسين ومائتين.\nسمع عليَّ بن هاشم، والوليدَ بن أبي ثور.\nعبَّاد: مثل ما قبله.\nوالرَّوَاجني: بفتح الراء، وتخفيف الواو، وكسر الجيم، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠٨)، تهذيب التهذيب (٢/٦٥٤)، تهذيب التهذيب (٥/٩١٠٩) (١٨٣)، تقريب التهذيب (١/٣٩٤) (١١٨)، خلاصة تهذيب الكمال (٢/٣١)، الكاشف (٢/٦٣)، تاريخ البخاري الكبير (٦/٤٤)، تاريخ البخاري الصغير (٢/١٩٢)، ميزان الاعتدال (٢/٣٧٩)، لسان الميزان (٧/٢٥٦)، الوافي بالوفيات (١٦/٦١٤)، الحاشية سير الأعلام (١/٥٣٦) والحاشية.","vol":"12","page":629},{"text":"<span data-type=\"title\" id=toc-4117>[١٦٠٩] عُبَادَة بن مُسْلِم</span>\nهو أبو يحيى، عُبَادَة بن مُسْلِم الفَزَارِي الكوفي.\nسمع الحسن، ويونس.\nروى عنه الثَّوْري، وأبو نُعَيْم وأبو علي وأبو عاصم.\nعُبَادة: بضم العين، وتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٠٩) تهذيب الكمال (٦٥٦٢)، تهذيب التهذيب (٥/١١٢) (١٩٢)، تقريب التهذيب (١/٣٩٥) (١٢٧)، خلاصة تهذيب الكمال (٢/٣٣)، الكاشف (٢/٦٤)، تاريخ البخاري الكبير (٦/٩٥)، الجرح والتعديل (٦/٥٠٠)، ميزان الاعتدال (٢/٣٧٦) (٣٨٠)، لسان الميزان (٣/٢٤٨) (٧/٢٥٧) .","vol":"12","page":629},{"text":"<span data-type=\"title\" id=toc-4118>[١٦١٠] عُبَادة بن الوليد</span>\nهو أبو الصَّامت، عُبَادَة بن الوليد بن عُبَادة بن الصَّامِت الأَنْصاري. تابعي، عِدادُه في أهل المدينة.\nسمع جابر بن عبد الله، وأبا اليَسَر، وأباه. ⦗٦٣٠⦘\nسمع منه يَحْيَى بن سَعِيد الأنْصاري، ويعقوب بن مُجَاهد المدني. وهو صالح الحديث، مشهور الرواية، حديثه في الحجازيين.\nعُبَادَة: بضم العين، وتخفيف الباء الموحدة.\nواليَسَر: بفتح الياء تحتها نقطتان، وفتح السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١٠) تهذيب الكمال (٢/٦٥٦)، تهذيب التهذيب (٥/١١٤) (١٩٤)، تقريب التهذيب (١/٣٩٦)، (١٢٩)، خلاصة تهذيب الكمال (٢/٣٣)، الكاشف (٢/٦٤)، تاريخ البخاري الكبير (٦/٩٤)، الجرح والتعديل (٦/٤٩٦)، سير الأعلام (٥/١٠٧) والحاشية، الثقات (٥/١٤٤) .","vol":"12","page":629},{"text":"<span data-type=\"title\" id=toc-4119>[١٦١١] عَبَّاس بن سَهْل</span>\nهو عَبَّاس بن سَهْل [بن سعد بن مالك بن خالد بن ثعلبة بن حارثة بن عمرو بن الخزرج] (١) بن ساعدة بن كعب بن الخزرج الساعدي الأنصاري المدني. تابعي مشهور.\nسمع أباه، وأدرك أبا حُمَيْد السَّاعدي. وقال: كنا في زمن عثمان بن عفَّان، وأنا ابن خمس عشرة سنة. وقد جاء في كتاب أبي داود عن عباس - أو عياش بالشك -.\nروى عنه فُلَيْح بن سليمان (٢)، ومحمد بن إِسحاق.\nفُلَيْح: بضم الفاء، وفتح اللام، وبالحاء المهملة.\n_________\n(١) الزيادة من خ، وهي ساقطة من م.\n(٢) في م: سليم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١١) تهذيب التهذيب (٥/١١٨)، (٢٠٥)، تقريب التهذيب (١/٣٩٧)، (١٤٠)، تاريخ البخاري الكبير (٧/٣)، الجرح والتعديل (٦/ص٢١٠)، الثقات (٢٥٨) .","vol":"12","page":630},{"text":"<span data-type=\"title\" id=toc-4120>[١٦١٢] عَبَّاس بن عبد الله</span>\nهو عَبَّاس بن عبد الله بن العبَّاس. له ذِكْر في نكاح الشّغار من كتاب النكاح (١) . أخرج حديثه أبو داود، روى الحديث عبد الرحمن [بن] (٢) هُرْمُز الأَعْرَج.\n_________\n(١) انظر الحديث رقم (٧٩٩٧) .\n(٢) الزيادة من خ، وهي ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١٢) تهذيب الكمال (٢/٦٥٨)، تهذيب التهذيب (٥/١١٩)، (٢٠٨)، تقريب التهذيب (١/٣٧٩) (١٤٣)، خلاصة تهذيب الكمال (٢/٣٤)، الكاشف (٢/٦٦)، الثقات (٥/٢٥٨) .","vol":"12","page":630},{"text":"<span data-type=\"title\" id=toc-4121>[١٦١٣] عَباية بن رِفاعة</span>\nهو عَبَايَة رِفَاعة بن رافِع بن خَدِيج الأَنْصاري الحارثي. وقد تقدَّم تمام نسبه عند جدِّه في الصحابة، تابعي.\nسمع جدَّه رافع بن خديج وابن عمر.\nروى عنه أبو حَيَّان، وسعيد بن مَسْروق، وعاصم بن كُلَيْب.\nعَبَاية: بفتح العين، وتخفيف الباء الموحدة، وبالياء تحتها نقطتان.\nورِفَاعة: بكسر الراء، وتخفيف الفاء، وبالعين المهملة.\nوخَدِيج: بفتح الخاء المعجمة، وكسر الدال، وسكون الياء، وبالجيم.\nوحَيان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١٣) تهذيب الكمال (٢/٦٦٢)، تهذيب التهذيب (٥/١٣٦)، (٢٣٥)، تقريب التهذيب (١/٤٠٠) (١٦٨)، خلاصة تهذيب الكمال (٢/٣٢٤)، الكاشف (٢/٧٠)، تاريخ البخاري الكبير (٧/٧٣)، الجرح والتعديل (٧/ ١٥٤)، الثقات (٥/٢٨١) .","vol":"12","page":630},{"text":"<span data-type=\"title\" id=toc-4122>[١٦١٤] عَبْدان بن عُثْمان</span>\nهو عَبْدان بن عُثْمان المَرْوزي. ⦗٦٣١⦘ حدَّث عنه: محمد بن الحسن الحِيري النَّيْسابوري.\nعَبْدان: بفتح العين، وسكون الباء الموحدة.\nوالحِيري: بكسر الحاء المهملة، وسكون الياء تحتها نقطتان، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١٤) لم أعثر على ترجمته.","vol":"12","page":630},{"text":"<span data-type=\"title\" id=toc-4123>[١٦١٥] عبد الأَعْلى</span>\nهكذا جاء عبد الأعْلى غير منسوب، في كراهية الصور من كتاب الزِّينة (١) . أخرج مسلم فقال: «وحدثني محمد بن المثنى، قال: حدثنا ابن أبي عدي وعبد الأَعْلى بهذا الإِسناد» (٢) . يعني حديثًا قبله وهو ... كذا (٣) .\n_________\n(١) انظر الحديث رقم (٢٩٦٢) .\n(٢) في \" صحيح مسلم \" وحديثه. انظر مسلم رقم (٢١٠٧) (٨٩) .\n(٣) بياض في م، خ مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١٥) لم أعثر على ترجمته.","vol":"12","page":631},{"text":"<span data-type=\"title\" id=toc-4124>[١٦١٦] عَبد الأَعْلَى</span>\nهكذا جاء عبد الأَعْلى غير منسوب في ترتيب صفوف الصلاة من كتاب الصلاة، أخرج حديثه أبو داود (١) وهو كذا ... (٢) .\n_________\n(١) انظر الحديث رقم (٣٨٥٥) .\n(٢) بياض في م، خ مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١٦) لم أعثر على ترجمته.","vol":"12","page":631},{"text":"<span data-type=\"title\" id=toc-4125>[١٦١٧] عَبْد الأَوَّل</span>\nهو أبو الوَقْت عَبْد الأَوَّل بن عيسى بن شُعَيْب بن إِسحاق بن إِبراهيم الصُّوفي الهَرَوي السِّجْزيّ. قدم بغداد، وحدَّث بها سنة اثنتين وثلاث وخمسين وخمسمائة بجامع الصحيح للبخاري عالي الإِسناد فأَلْحق المتأخرين بالمتقدّمين. وحدّث بغيره من الكتب، وسمعه خلق كثير ببغداد وغيرها.\nروى صحيح البخاري عن أبي الحسن عبد الرحمن بن محمد بن مُظَفَّر الداودي، وروى «مُسْنَد الدَّارِمي» عن الداودي أيضًا عن السَّرْخَسي ... (١) .\nوُلِدَ في ذي القعدة سنة ثمان وخمسين وأربعمائة. وسمع الدّاودي، وله سبع سنين، ومات ببغداد في ذي القعدة سنة ثلاث وخمسين وخمسمائة، ودفن بالشُّونِيزِي.\nالسِّجْزي: بالسين، والجيم، والزاي.\n_________\n(١) بياض في م مقداره سطر تقريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١٧) المنتظم (١٠/ ١٨٢- ١٨٣)، سير الأعلام (٢٠/ ٣٠٣-٣١١)، تذكرة الحفاظ (١٣١٥) .","vol":"12","page":631},{"text":"<span data-type=\"title\" id=toc-4126>[١٦١٨] عبد الجبَّار</span>\nهو أبو محمد، عبد الجَبَّار بن محمد بن عبد الله بن أبي الجَرَّاح الجَرَّاحي المَرْوَزي. أحد المشايخ الرواة لكتاب الترمذي. حَدَّث به عن محمد بن أحمد بن مَحْبوب المَحْبوبي، مات سنة [اثني عشرة وأربع مائة] (١) .\n_________\n(١) بياض في م، خ وما بين حاصرتين من \" تذكرة الحفاظ \" للذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١٨) في الأنساب (٣/٢١٤)، اللباب (١/٢٦٨)، الصبر (٣/١٠٨)، تذكرة الحفاظ (٣/١٠٥٢)، سير أعلام النلاء (١٧/٢٥٧-٢٥٨)، شذرات الذهب (٣/١٩٥-١٩٦) .","vol":"12","page":631},{"text":"<span data-type=\"title\" id=toc-4127>[١٦١٩] عبد الحميد بن جَعْفَر</span>\nهو أبو حَفْص، ويقال: أبو الفضل، عبد الحميد بن جَعْفَر بن عبد الله بن الحَكَم بن رافِع بن سنان الأَنْصاري الأَوْسي المدني.\nسمع أباه، ونفرًا من التابعين، وغيرهم منهم محمد بن عمرو بن عطاء.\nروى عنه يحيى بن سعيد القَطَّان، وهُشَيْم بن بَشِير، وأبو نُعَيْم، وأبو معاوية الضَّرِير.\nمات سنة ثلاث وخمسين ومائة.\nهُشَيْم: بضم الهاء، وفتح الشين المعجمة.\nوبَشِير: بفتح الباء الموحدة، وكسر الشين المعجمة.\nونُعَيْم: بضم النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦١٩) تهذيب الكمال (٢/٧٦٥)، تهذيب التهذيب (٦/١١١)، (٢٢٣)، تقريب التهذيب (١/٤٦٧)، (٨٠٧)، خلاصة تهذيب الكمال (٢/١١٨)، الكاشف (٢/١٤٩)، تاريخ البخاري الكبير (٦/٥١)، الجرح والتعديل (٦/٤٦)، ميزان الاعتدال (٢/٥٣٩)، لسان الميزان (٧/٢٧٥)، سير الأعلام (٧/٢٠) والحاشية، الثقات (٧/٢٢٢) .","vol":"12","page":632},{"text":"<span data-type=\"title\" id=toc-4128>[١٦٢٠] عبد الحميد بن عبد الرحمن</span>\nهو أبو عُمَر، عبد الحميد بن عبد الرحمن بن زيد بن الخطَّاب القُرَشي العَدَوي. من مشاهير التابعين وثقاتهم، وكان عاملًا لعمر بن عبد العزيز على الكوفة.\nرأى ابنَ عباس، وروى عن مِقْسَم ومسلم بن يَسَار، وغيرهما.\nروى عنه الحكم بن عُتَيْبَة، ويزيد بن أبي مالك.\nمِقْسم: بكسر الميم، وسكون القاف، وبالسين المهملة.\nويَسَار: بالياء تحتها نقطتان، وبالسين المهملة.\nوعُتَيْبة: بفتح التاء فوقها نقطتان، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢٠) تهذيب الكمال (٢/٨٦٨)، تهذيب التهذيب (٦/١١٩) (٢٠٤)، تقريب التهذيب (١/٤٦٨)، (٨٢٣)، خلاصة تهذيب الكمال (٢/١٢٠)، الكاشف (٢/١٥١)، تاريخ البخاري الكبير (٦/٤٥)، تاريخ البخاري الصغير (١/٢١٢)، الجرح والتعديل (٦/٧٧)، لسان الميزان (٧/١١٧)، (٢٧٦)، سير الأعلام (٥/١٤٩)، الحاشية البداية والنهاية (٩/٨٥) .","vol":"12","page":632},{"text":"<span data-type=\"title\" id=toc-4129>[١٦٢١] عبد الحميد بن عبد الله</span>\nهو عبد الحميد بن عبد الله بن عُمر بن الخَطَّاب القرشي العدوي. تابعي. له ذِكْر في كتاب الوَصِيَّة من حرف الواو (١) .\nروى عنه يحيى بن سعيد.\n_________\n(١) انظر الحديث رقم (٩٢٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢١) تهذيب الكمال (٧٦٧)، تهذيب التهذيب (٥/١١٨) وفيه (عبد الحميد بن عبد اللَّه بن عمر بن الخطاب العدوي المرني) .","vol":"12","page":632},{"text":"<span data-type=\"title\" id=toc-4130>[١٦٢٢] عبد الحميد بن محمود</span>\nهو عبد الحميد بن محمود المِعْوَلي، البصري. تابعي.\nروى عن أنس بن مالك، وسمع ابن عباس.\nروى عنه يحيى بن هانئ وعمرو بن مرة. ⦗٦٣٣⦘\nالمِعْوَلي: بكسر الميم، وسكون العين المهملة، وفتح الواو، وتخفيف اللام، وتشديد الياء. وفي بعض الأقوال بضم الميم وفتح العين وكسر الواو وتشديدها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢٢) تهذيب الكمال (٢/٧٦٩)، تهذيب التهذيب (٦/١٢٢) (٢٤٨)، تقريب التهذيب (١/٤٦٩) (٨٣١)، خلاصة تهذيب الكمال (٢/١٢١)، الكاشف (٢/١٥٢)، تاريخ البخاري الكبير (٦/٤٤)، الجرح والتعديل (٦/٩٢)، الثقات (٥/١٢٧) .","vol":"12","page":632},{"text":"<span data-type=\"title\" id=toc-4131>[١٦٢٣] عبد الحميد</span>\nهكذا جاء عبد الحميد - غير منسوب - في كتاب الدعاء (١) . قال الحازمي: هو مولى بني هاشم.\nروى عن أمه.\nروى عمرو بن الحارث عن سالم الفَرَّاء عنه، ولا يعرف له كثير حديث.\n_________\n(١) انظر الحديث رقم (٢٣٢٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢٣) تهذيب الكمال (٢/٧٦٦)، تهذيب التهذيب (٦/١٢٢) (٢٥٢)، تقريب التهذيب (١/٠-٤٧) (٨٣٦)، تاريخ البخاري الكبير (٦/٤٨)، ميزان الاعتدال (٢/٥٤٣)، الثقات (٧/١٢١)، الجرح والتعديل (٦/ص١٩) .","vol":"12","page":633},{"text":"<span data-type=\"title\" id=toc-4132>[١٦٢٤] عَبْد الخَبِير بن ثابت</span>\nهو عبد الخَبِير بن ثابت بن قَيس بن شماس بن ثعلبة بن أبي زهير الأَنصاري.\nروى عن أبيه عن جدِّه ثابت. قال أبو حاتم والبخاري: حديثه ليس بالقائم. منكر الحديث.\nروى عنه فَرَج بن فَضَالة، وهو صاحب مناكير. قاله البخاري.\nأخرج حديثه أبو داود هكذا عبد الخبير بن ثابت بن قيس عن أبيه عن جده، ومراده بجدّه ثابت بن قيس، وكأنه لم يذكر اسم أبيه، ولذلك لم يُسَمِّ البخاري في «تاريخه» أباه.\nفَرَج: بفتح الفاء، وفتح الراء، وبالجيم.\nوفَضالة: بفتح الفاء، وبالضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢٤) تهذيب الكمال (٢/٧٦٩)، تهذيب التهذيب (٦/١٢٣)، (٢٥٧)، تقريب التهذيب (١/٤٧٠)، (٨٤٠)، خلاصة تهذيب الكمال (٢/٣٢٤)، الكاشف (٢/١٥٣)، الجرح والتعديل (٦/٢٠٢)، الثقات (٨/٤٢٥) .","vol":"12","page":633},{"text":"<span data-type=\"title\" id=toc-4133>[١٦٢٥] عَبْدُ خَيْر</span>\nهو أبو عُمَارة عَبْد خَيْر بن يزيد بن خَوْليّ بن عَبْدِ بن عون بن عبد يَغُوث بن الصَّائد وهو كَعْبُ بن شُرَحْبيل من بني نَوْف بن هَمْدان الهَمْداني الصائِدي. يقال: أدرك زمن النبي - ﷺ-، إِلا أنه لم يَلْقَهُ، وصحب عليًا، وهو من كبار أصحابه. ثقة مأمون وسكن الكوفة، يقال: أتى عليه مائة وعشرون سنة.\nروى عنه عبد الملك بن سلع.\nخير: ضد شر.\nوخَوْليّ: بفتح الخاء المعجمة، وسكون الواو، وتشديد الياء. ⦗٦٣٤⦘\nونَوْف: بفتح النون، وبالفاء.\nويغوث: بفتح الياء تحتها نقطتان، وضم الغين المعجمة، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢٥) تهذيب الكمال (٢/٧٧٠)، تهذيب التهذيب (٦/١٢٤) (٢٥٨)، تقريب التهذيب (١/٤٧٠) (٨٤١)، خلاصة تهذيب الكمال (٢/٣٢٤)، الجرح والتعديل (٦/٢٠١)، الثقات (٥/١٣٠)، (١٤٤) .","vol":"12","page":633},{"text":"<span data-type=\"title\" id=toc-4134>[١٦٢٦] عَبْدُ رَبِّه</span>\nهو عَبْدُ رَبِّهِ بن سَعيد بن قَيْس بن عَمْرو النَّجَّاري الأَنْصاري، أخو يحيى بن سعيد.\nروى عن جدِّه وعن عِمْران بن أَنَس.\nروى عنه عَطاء بن أبي رَباح، وشُعْبة، وحَمّاد بن سَلَمَة، ويقال إِن اسمه عبد ربّ.\nمات سنة تسع وثلاثين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢٦) تهذيب الكمال (٢/٧٧٠)، تهذيب التهذيب (٦/١٢٦) (٢٦٣)، تقريب التهذيب (١/٤٧٠) (٨٤٦)، خلاصة تهذيب الكمال (٢/١٢٢)، الكاشف (٢/١٥٣)، تاريخ البخاري الكبير (٦/٧٦)، الجرح والتعديل (٦/٢١٣)، الثقات (٥/١٣١) .","vol":"12","page":634},{"text":"<span data-type=\"title\" id=toc-4135>[١٦٢٧] عَبْد الرَّحْمن بن الأخْنس</span>\nهو عَبْد الرَّحْمن بن الأَخْنس. تابعي.\nروى عن سعيد بن زَيْد بن عَمْرو بن نُفَيْل.\nروى عنه الحُرُّ بن الصَّيَّاح.\nالأَخْنس: بفتح الهمزة، وسكون الخاء المعجمة، وفتح النون، والسين المهملة.\nونُفَيْل: بضم النون، وفتح الفاء.\nوالحُرُّ: ضد العبد.\nوالصَّيَّاح: بفتح الصاد المهملة، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢٧) تهذيب الكمال (٢/٧٧٢)، تهذيب التهذيب (٦/١٣٣) (٢٧٦)، تقريب التهذيب (١/٤٧٢)، (٨٥٨)، خلاصة تهذيب الكمال (٢/١٢٤)، الكاشف (٢/١٥٤)، ميزان الاعتدال (٢/٥٤٦)، الثقات (٥/٨٣) .","vol":"12","page":634},{"text":"<span data-type=\"title\" id=toc-4136>[١٦٢٨] عبد الرحمن بن إِسحاق</span>\nهو أبو شَيْبَة، عبد الرحمن بن إِسحاق بن الحارث الواسطي.\nروى عن أبيه، والنُّعمان. قال البخاري: هو منكر الحديث، وفيه نظر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢٨) تهذيب الكمال (٢/٧٧٤)، تهذيب التهذيب (٦/١٣٦) (٢٨٢)، تقريب التهذيب (١/٤٧٢) (٨٦٤)، خلاصة تهذيب الكمال (٢/١٢٤)، الكاشف (٢/١٥٥)، تاريخ البخاري الكبير (٥/٢٥٩)، الجرح والتعديل (٥/١٠٠١)، ميزان الاعتدال (٢/٥٤٨)، لسان الميزان (٧/٢٧٧)، مجمع (١/٨١٢)، (٢/١٤٠)، (٣/٦)، (١٠/٩١)، (٣٥)، (١٥٥) .","vol":"12","page":634},{"text":"<span data-type=\"title\" id=toc-4137>[١٦٢٩] عبد الرحمن بن اسْمَيْفَع</span>\nهو عبد الرحمن بن اسْمَيْفَع بن وَعْلَة السَّبَئِي. يروي عن ابن عمر، وابن عباس.\nروى عنه مَرْثَد بن عبد الله اليَزَني، وجعفر بن ربيعة، وزيد بن أسلم. وكان شريفًا بمصر.\nاسْمَيْفَع: بسكون السين المهملة، وفتح الميم، وسكون الياء تحتها نقطتان، وفتح الفاء، وبالعين المهملة.\nووَعْلَة: بفتح الواو، وسكون العين المهملة، وفتح اللام.\nوالسَّبَئي: بفتح السين المهملة، وفتح الباء الموحدة، وبعدها همزة مكسورة. ⦗٦٣٥⦘\nومرثد: بفتح الميم، وسكون الراء، وبالثاء المثلثة.\nواليزني: بفتح الياء تحتها نقطتان، وفتح الزاي، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٢٩) تاريخ بن معين (٢/٣٦١)، التاريخ الكبير (٥/٣٥٩)، الجرح والتعديل (٥/٢٩)، في هذه المصادر (عبد الرَّحمن بن وعلة) وفي الإكمال (٤/٥٣٤) وتاريخ دمشق (٤/١٦٦، ١٧٠) وفيه عبد الرحمن بن اسميفع ويقال ابن السميفع، وقد ضبطت عن الخلاصة (٢/١٥٧) تهذيب الكمال (٨٢٤) وفيه عبد الرَّحمن بن وعلة ويقال بن اسميفع بن وعلة وفي مختصر تاريخ دمشق (١٤/٢١٤)، تهذيب التهذيب (٦/٢٩٣-٢٩٤)، وفيه عبد الرَّحمن بن وعلة ويقال بن السميفع وسير وبعد في هذا الجزء عنوان عبد الرَّحمن ابن وعلة السني المصري) .","vol":"12","page":634},{"text":"<span data-type=\"title\" id=toc-4138>[١٦٣٠] عبد الرحمن بن الأسود</span>\nهو عبد الرحمن بن الأسْوَد بن عبد يَغُوث القرشي الزُّهْري الحِجَازي. قيل: إِنه أدركَ زمنَ النبي - ﷺ- ولم تصحّ له رؤية ولا رواية. وهو تابعي مشهور، من تابعي المدينة، وثقاتهم عزيز الحديث.\nروى عن أُبَيّ بن كَعْب، وعمرو بن العاص، وعائشة.\nروى عنه سليمان بن يسار، ومروان بن الحكم. جاء ذكره في حديث عائشة، وهجرها عبد الله بن الزُّبَيْر، وهو مذكور في كتاب الصحبة، في فصل الهجران والقطيعة (١) .\nيَغُوث: بالغين المعجمة مضمومة، وبالثاء المثلثة.\n_________\n(١) انظر الحديث رقم (٤٩٣٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣٠) تهذيب الكمال (٢/٧٧٤)، تهذيب التهذيب (٦/١٣٩) (٢٨٤)، تقريب التهذيب (١/٤٧٢) (٨٦٦)، خلاصة تهذيب الكمال (٢/١٢)، الكاشف (٢/١٥٦)، تاريخ البخاري الكبير (٥/٢٥٣)، الجرح والتعديل (٥/٢٠٩)، الثقات (٣/٢٥٨)، (٥/٧٦)، أسد الغابة (٣/٤٢٧)، تجريد أسماء الصحابة (١/٣٤٣)، الإصابة (٤/٢٨٦) .","vol":"12","page":635},{"text":"<span data-type=\"title\" id=toc-4139>[١٦٣١] عَبد الرَّحْمن بن الأَصَمّ</span>\nهو أبو بكر، عبد الرَّحْمن بن الأصمّ الكنْدي. يُعَدُّ في التابعين.\nروى عن أنس بن مالك.\nروى عنه سفيان، وأبو عوانة. [عَوانة] (١): بفتح العين المهملة، وتخفيف الواو، وبالنون.\n_________\n(١) زيادة ليست في خ وم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣١) تهذيب الكمال (٢/٧٧٥)، تهذيب التهذيب (٦/١٤١)، (٢٨٨)، تقريب التهذيب (١/٤٧٣) (٧٨٠)، خلاصة تهذيب الكمال (٢/١٢٥)، الكاشف (٢/١٥٦)، تاريخ البخاري الكبير (٥/٢٥٩)، الجرح والتعديل (ج٥) رقم (١٤٤٣)، ميزان الاعتدال (٢/٦٠٢)، (٣/١٣)، الثقات (٥/٩٠) .","vol":"12","page":635},{"text":"<span data-type=\"title\" id=toc-4140>[١٦٣٢] عبد الرَّحْمن بن أَيْمَن</span>\nهو عبد الرَّحمن بن أَيْمَن المَخْزومي، مولى عَزَّة. رأى أبا سعيد، وسمع ابن عمر.\nروى عنه عمرو بن دينار، وأبو الزُّبَير المَكيّ، وهشام بن يحيى، وأثنى عليه ابن عُيَيْنَة.\nأَيْمَن: بفتح الهمزة، وسكون الياء بنقطتين تحتها.\nوعَزَّة: بفتح العين المهملة، وتشديد الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣٢) تهذيب الكمال (٧٧٦)، تهذيب التهذيب (٦/١٤٢) (٢٩٠)، تقريب التهذيب (١/٤٧٣) (٨٧٢)، خلاصة تهذيب الكمال (٢/١٢٥)، الكاشف (٢/١٥٦)، تاريخ البخاري الكبير (٥/٢٥٥)، الجرح والتعديل (٥/٩٩٤)، الثقات (٥/٨٤) .","vol":"12","page":635},{"text":"<span data-type=\"title\" id=toc-4141>[١٦٣٣] عبد الرَّحمن بن بِشْر</span>\nهو أبو بِشْر عبد الرحمن بن بِشْر بن مَسْعُود الأَنْصاري، ويقال له: عبد الرَّحمن الأَزْرَق. يُعَدُّ في التابعين.\nروى عن أبي سعيد الخُدْري، وأبي مسعود الأنصاري، وغيرهما.\nسمع منه ابن سيرين، وإِبراهيم النَّخَعي، ورجاء بن حَيْوَة، وموسى بن عبد الله بن يزيد.\nبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوحَيْوَة: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الواو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣٣) تهذيب الكمال (٢/٧٧٧)، تهذيب التهذيب (٦/١٤٥)، (٢٩٥)، تقريب التهذيب (١/٤٧٣) (٨٧٧)، خلاصة تهذيب الكمال (٢/١٢٦)، الكاشف (٢/١٥٧)، تاريخ البخاري الكبير (٥/٢٦١)، الجرح والتعديل (٥/١٠١٠)، الثقات (٧/٦٧) .","vol":"12","page":636},{"text":"<span data-type=\"title\" id=toc-4142>[١٦٣٤] عبد الرَّحْمن بن أبي بكر</span>\nهو عبد الرحمن بن أبي بكر. هكذا جاء في «سنن أبي داود» في باب الصلاة في الثوب الواحد (١) .\nروى عنه ابنه محمد.\n_________\n(١) انظر الحديث رقم (٤٥٤) ٦ / ٤٥٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣٤) لم أعثر على ترجمته.","vol":"12","page":636},{"text":"<span data-type=\"title\" id=toc-4143>[١٦٣٥] عبد الرَّحْمن بن أبي بَكْرة</span>\nهو أبو بَحْر، عبد الرَّحمن بن أبي بَكْرَة، واسم أبي بكرة نُفَيْع بن الحارث البَصْري الثَّقَفي. ولد بالبصرة سنة أربع عشرة حيث نزلها المسلمون. وهو أول مولود للمسلمين بها. تابعي كثير الحديث، ويقال: كنيته أبو حاتم.\nسمع أباه، وعليًّا.\nوسمع منه محمد بن سيرين، وأبو بِشْر، وعبد الملك بن عُمَيْر، وعلي بن زيد.\nبحر: ضد بر.\nوبَكْرة: بفتح الباء الموحدة، وسكون الكاف.\nونُفَيْع: بضم النون، وفتح الفاء، وسكون الياء.\nوبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣٥) تهذيب التهذيب (٦/١٤٨) (٣٠٠)، تقريب التهذيب (١/٤٧٤)، (٨٨٢)، تاريخ البخاري الكبير (٥/٢٦٠)، الجمع بين رجال الصحيحين (١٠٨٥)، تاريخ الثقات (٢٨٩)، المعرفة والتاريخ (٣/٣٥٥)، الثقات (٥/٧٧) .","vol":"12","page":636},{"text":"<span data-type=\"title\" id=toc-4144>[١٦٣٦] عبد الرَّحمن بن جابر</span>\nهو أبو عتِيق، عبد الرحمن بن جابر بن عبد الله الأنصاري السِّلمي المدني، أخو محمّد، تابعي من تابعي المدينة.\nسمع أباه وغيره.\nسمع منه طالب بن حبيب، وسليمان بن يسار. وروى عنه عاصم بن عمر بن قتادة.\nعَتِيق: ضد جديد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣٦) تهذيب الكمال (٢/٧٧٩)، تهذيب التهذيب (٦/١٥٣) (٣٩٠)، تقريب التهذيب (١/٤٨٥) (٨٩١)، خلاصة تهذيب الكمال (٢/١٨٢)، الكاشف (٢/١٥٩)، تاريخ البخاري الكبير (٥/٢٦٦)، الجرح والتعديل (٥/١٠٣٦)، ميزان الاعتدال (٢/٥٥٣)، (٥/٧٧)، لسان الميزان (٧/٢٧٨)، مقدمة الفتح (٤١٧) .","vol":"12","page":636},{"text":"<span data-type=\"title\" id=toc-4145>[١٦٣٧] عبد الرحمن بن جارية</span>\nهو أبو محمد عبد الرَّحمن بن جارِيَة بن عامر بن مُجَمِّع بن العَطَّاف بن ضُبَيْعة بن زيد بن مالك بن عَوْف بن عَمْرو بن عَوْف بن مالك بن الأَوْس الأنْصاري الأوْسيّ أخو مُجَمِّع. هكذا جاء في متن الحديث. وجاء في رواية أخرى عن عبد الرحمن، ومجمع ابني يزيد بن جارية. قال ابن مَنْدة: جعل البخاري عبد الرَّحمن في التابعين، وجعله غيره في الصحابة. وقال ابن ماكولا فيما حكاه عن غيره: أن عبد الرحمن هو ابن يزيد بن جارِيَة، ويزيد أخو مُجَمِّع بن جارية، فيكون مُجَمِّع ويزيد أخوين صحابيين، وعبد الرحمن هذا تابعيًا. وقال أيضًا في رواية أخرى: عن عبد الرحمن بن زيد بن جارية، فجعل زيدًا عوض يزيد. والرواية الثانية التي جاءت في متن الحديث تدلّ على أن عبد الرحمن ومُجَمِّعًا ابني يزيد بن جارية هما ابنا أخي مجمَّع بن جارية الصحابي، والحديث مذكور في الأولياء من كتاب النكاح (١) . وقيل: ولد عبد الرحمن على عهد النبي - ﷺ-، وله عنه رواية. مات سنة ثمان وتسعين، وقيل: سنة ثلاث.\nجارية: بالجيم، والياء تحتها نقطتان.\nومجمِّع: بتشديد الميم الثانية، وكسرها.\nوالعطَّاف: بتشديد الطاء.\nوضُبَيْعة: بضم الضاد المعجمة، وفتح الباء الموحدة، وسكون الياء.\n_________\n(١) انظر الحديث رقم (٩٠١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣٧) طبقات بن سعد (٥/٨٤)، طبقات خليفة (٨٢-٢٣٧)، تاريخ خليفة (٣١٢) (٣١٦) والتاريخ الكبير (٥/٣٦٣)، الجرح والتعديل (٥/٢٩٩)، الاستيعاب (٨٥٥)، أسد الغابة (٣/٥١٠-٥٠٢) تهذيب الكمال (٨٢٥، ٨٢٦)، تهذيب التهذيب (٦/٢٩٨-٢٩٩)، الإصابة (٢/٣٩٣-٣٩٤)، اسمه في كل هذه المصادر عبد الرَّحمن بن يزيد بن جارية سوى الإصابة والجرح والتعديل.","vol":"12","page":637},{"text":"<span data-type=\"title\" id=toc-4146>[١٦٣٨] عبد الرَّحمن بن جُبَيْر</span>\nهو أبو حُمَيْد عبد الرَّحمن بن جُبَيْر بن نُفَيْر بن مالك الحَضْرَمي.\nسمع أباه.\nروى عنه صفوان بن عمرو، ومعاوية بن صالح.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nونُفَيْر: بضم النون، وفتح الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣٨) تهذيب الكمال (٢/٧٨٠)، تهذيب التهذيب (٦/١٥٤)، (٣١٢)، تقريب التهذيب (١/٤٧٥)، (٨٩٤)، خلاصة تهذيب الكمال (٢/١٢٨)، الكاشف (٢/١٥٩)، تاريخ البخاري الكبير (٥/٢٦٧)، الجرح والتعديل (٥/١٠٤١)، ميزان الاعتدال (٢/٥٥٣)، لسان الميزان (٧/٢٨٧)، طبقات ابن سعد (٧/٧/٤١٤) (٤٤٠)، الثقات (٥/٧٩) .","vol":"12","page":637},{"text":"<span data-type=\"title\" id=toc-4147>[١٦٣٩] عبد الرَّحمن بن الحُبَاب</span>\nهو عبد الرَّحْمن بن الحُبَاب السَّلِمي من بني سَلِمَة الأَنْصاري. مَدَني.\nروى عن أبي قتادة. ⦗٦٣٨⦘\nروى عنه بكير بن عبد الله بن الأشَجّ. تابعي حديثه في أهل المدينة.\nالحباب: بضم الحاء المهملة، وتخفيف الباء الموحدة الأولى.\nوسَلِمة: بكسر اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٣٩) تقريب التهذيب (٦/١٥٩) (٣٢٢)، تقريب التهذيب (١/٤٧٦) (٩٠٤)، تاريخ البخاري الكبير (٥/٢٧١)، الجرح والتعديل (٥/ص٢٢٣)، الثقات (٥/٨٣) .","vol":"12","page":637},{"text":"<span data-type=\"title\" id=toc-4148>[١٦٤٠] عبد الرَّحْمن بن حَرْمَلة</span>\nهو أبو حَرْمَلة، عبد الرَّحمن بن حَرْمَلة بن عَمْرو الأَسْلمي.\nسمع سعيد بن المُسَيِّب.\nروى عنه الثَّوريّ، ومالك، ويحيى القَطَّان.\nمات في خلافة السَّفَّاح، وقيل: سنة خمس وأربعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤٠) تهذيب الكمال (٢/٧٨٣)، تهذيب التهذيب (٦/١٦١)، (٣٢٧)، تقريب التهذيب (١/٤٧٧)، (٩١٠)، خلاصة تهذيب الكمال (٢/١٢٩)، الكاشف (٢/١٦١)، تاريخ البخاري الكبير (٥/٢٧٠)، تاريخ البخاري الصغير (١/٣٢٢)، الجرح والتعديل (٥/١٠٥٢)، ميزان الاعتدال (٢/٥٥٦)، الثقات (٧/٦٨) .","vol":"12","page":638},{"text":"<span data-type=\"title\" id=toc-4149>[١٦٤١] عبد الرَّحْمن بن حَسَّان</span>\nهو أبو سعيد، عبد الرحمن بن حسان الكِناني الفِلَسطيني.\nسمع الحارث بن مسلم.\nسمع منه صَدَقَة بن خالد، والوليد بن مسلم الشامي. وهو الذي جاء ذِكْره في حديث الحارث بن مسلم في كتاب الجهاد (١) .\nالكِناني: بكسر الكاف، وتخفيف النون الأولى.\n_________\n(١) انظر الحديث رقم (١٠٨٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤١) تهذيب الكمال (٢/٧٨٤)، تهذيب التهذيب (٦/١٦٣) (٣٣٠)، تقريب التهذيب (١/٤٧٧) (٩١٣)، خلاصة تهذيب الكمال (٢/١٣٠)، الكاشف (٢/١٦٢)، تاريخ البخاري الكبير (٥/٢٧٠)، الجرح والتعديل (٥/١٠٤٨) (٧/٧٣) .","vol":"12","page":638},{"text":"<span data-type=\"title\" id=toc-4150>[١٦٤٢] عبد الرَّحْمن بن الحكم</span>\nهو عبد الرَّحْمن بن الحكم بن ... (١) له ذِكْر في حديث عبد الرَّحمن بن هُرْمُز الأعرج في نكاح الشِّغار (٢) سمع عباس بن عبد الله بن عباس.\n_________\n(١) بياض في م، خ مقداره ثلاث كلمات.\n(٢) انظر الحديث رقم (٩٩٩٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤٢) لم أعثر على ترجمته.","vol":"12","page":638},{"text":"<span data-type=\"title\" id=toc-4151>[١٦٤٣] عبد الرَّحمن بن أمِّ الحَكَم</span>\nهو عبد الرَّحمن بن عبد الله بن عُثْمان بن عبد الله بن ربيعة من بني جُشَم بن ثَقيف. وأمه أم الحكم بنت أبي سفيان بن حَرْب. استعمله معاوية أميرًا على الكوفة. له ذِكْر في حديث كَعْب بن عُجْرَة في الخُطْبَة يوم الجمعة في كتاب الصلاة (١) . ⦗٦٣٩⦘\nعجرة: بضم العين وسكون الجيم وبالراء.\n_________\n(١) انظر الحديث رقم (٣٩٧٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤٣) تهذيب الكمال (٢/٧٩٩)، تقريب التهذيب (٦٢/٢١٣) (٤٢٩)، تقريب التهذيب (١/٤٨٧) (١٠١٠)، تاريخ البخاري الكبير (٥/٣٠٢)، تاريخ البخاري الصغير (١/١٠٨) (١٦٩)، الجرح والتعديل (٥/٢٤٧)، أسد الغابة (٣/٤٦٦)، تجريد أسماء الصحابة (١/٣٥٠)، الإصابة (٤/٣٢٥)، الاستيعاب (٢/٨٢٤) .","vol":"12","page":638},{"text":"<span data-type=\"title\" id=toc-4152>[١٦٤٤] عبد الرَّحمن بن أحَمْد</span>\nهو أبو محمد عبد الرَّحمن بن أحَمْد بن الحسن بن عبد الرحمن بن علي بن أحمد بن إسحاق الصُّوفي الدُّوني الزاهد. أحد رواة سنن النَّسائي، رواها عن القاضي أحمد بن الحسين الكسار الدِّينَوَري. مات ... (١) .\n_________\n(١) بياض في م، خ مقداره ثلاث كلمات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤٤) في معجم البلدان (ب٢/٤٩٠)، اللباب (١/٥١٧)، والصبر (٤/٢)، سير الأعلام النبلاء (١٩/٢٣٩-٢٤١)، النجوم الزاهرة (٥/١٩٧)، شذرات الذهب.","vol":"12","page":639},{"text":"<span data-type=\"title\" id=toc-4153>[١٦٤٥] عبد الرَّحمن بن حَنْظَلة</span>\nهو عبد الرَّحمن بن حَنْظَلة الزُّرَقي.\nروى عن مولى لقُرَيْش، يقال له ابن مِرْسى، أخرجه «المُوَطَّأ» في ميراث العمة من كتاب الفرائض (١) .\nمِرْسى: بكسر الميم، وسكون الراء، وبالسين المهملة.\nوالزُّرَقي: بضم الزاي، وفتح الراء، وبالقاف.\n_________\n(١) انظر الحديث رقم (٧٤١٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤٥) لم أعثر على ترجمته.","vol":"12","page":639},{"text":"<span data-type=\"title\" id=toc-4154>[١٦٤٦] عبد الرَّحْمن بن حُنَيْن</span>\nهو عبد الرَّحْمن بن حُنَيْن الكَلْبي، يلقب قُرْقُورًا. له ذِكْر في حدِّ الزِّنا من كتاب الحدود (١) .\nحُنَيْن: بضم الحاء المهملة، وفتح النون الأولى، وسكون الياء تحتها نقطتان.\nوقُرْقُور: بضم القافين، وسكون الراء الأولى.\n_________\n(١) انظر الحديث رقم (١٨٢٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤٦) لم أعثر على ترجمته.","vol":"12","page":639},{"text":"<span data-type=\"title\" id=toc-4155>[١٦٤٧] عبد الرَّحْمن بن حَيَّان</span>\nهو عبد الرَّحْمن بن حَيَّان الأَنْصاريّ، مولى بُنَانَة. له ذِكْر في حديث مولاته بُنَانة في الجلاجل من كتاب الزينة (١) .\nحيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\nوبُنَانة: بضم الباء الموحدة، وتخفيف النون الأولى.\n_________\n(١) انظر الحديث رقم (٢٨٥٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤٧) في سنن أبي داود، والتقريب والتهذيب: عبد الرحمن بن حسَّان الأنصاري، وهو مولى بنانة.","vol":"12","page":639},{"text":"<span data-type=\"title\" id=toc-4156>[١٦٤٨] عبد الرَّحْمن بن زيد</span>\nهو عبد الرَّحمن بن زيد بن عقبة بن كريم الأنصاري. يُعَدُّ في تابعي أهل المدينة.\nروى عن أنس بن مالك. ⦗٦٤٠⦘\nروى عنه موسى بن عُقْبَة. حديثه في ترك الوضوء مما مست النار (١) .\n_________\n(١) انظر الحديث رقم (٥٢٥٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤٨) الذيل عَلى الكاشف (رقم٨٨٣)، تعجيل المنفعة (٦٢٥)، تاريخ البخاري الكبير (٥/٢٨٤)، الجرح والتعديل (٥/١١٠٥)، الثقات (٥/٨٨)، تراجم الأحبار (٢/٤٠٩) .","vol":"12","page":639},{"text":"<span data-type=\"title\" id=toc-4157>[١٦٤٩] عبد الرَّحْمن بن سَعد</span>\nهو عبد الرَّحْمن بن سَعْد بن زُرَارة بن عُدْس بن عُبَيْد بن ثَعْلَبَة بن غنْم بن مالك بن النَّجَّار الأَنْصاري.\nروى عن أبيه، وهو تابعي، ويقال له إِدراك.\nزرارة: بضم الزاي، وتخفيف الراء الأولى.\nوعُدْس: بضم العين المهملة، وفتح الدال المهملة، وبالسين المهملة.\nوعُبَيْد: بضم العين.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٤٩) لم أعثر على ترجمته.","vol":"12","page":640},{"text":"<span data-type=\"title\" id=toc-4158>[١٦٥٠] عبد الرَّحمن بن سُلَيمان</span>\nهو أبو سُلَيْمان عبد الرَّحمن بن سُليمان بن عبد الله، وقيل: ابن عبد الرَّحمن بن عبد الله بن حنظلة بن أبي عامر الرَّاهب المعروف بابن الغَسِيل.\nوحنظلة: هو غَسِيلُ الملائكة، يُعَدُّ في تابعي الكوفيِّين، وهو مَدَنيُّ الأصْل.\nرأى سَهْلَ بن سعد، وعاصم بن عمر.\nسمع منه ابن إِدريس، وأبو نُعَيْم.\nمات سنة إِحدى، وقيل اثنتين وسبعين ومائة.\nنُعَيْم: بضم النون، وفتح العين، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥٠) تهذيب الكمال (٢/٧٩٢)، (٨١٠)، تهذيب التهذيب (٦/١٨٩) (٣٨٢)، تقريب التهذيب (١/٤٣٨) (٩٦٤)، خلاصة تهذيب الكمال (٢/١٣٦)، (١٤٨)، الكاشف (٢/١٦٧)، تاريخ البخاري الكبير (٥/٢٨٩)، تاريخ البخاري الصغير (٢/١٨٩)، الجرح والتعديل (٥/١١٣٤)، ميزان الاعتدال (٢/٥٦٨)، لسان الميزان (٧/٢٨٠)، سير الأعلام (٧/٣٢٣) والحاشية، الثقات (٥/٨٥) .","vol":"12","page":640},{"text":"<span data-type=\"title\" id=toc-4159>[١٦٥١] عَبد الرَّحمن بن سُمَيْر</span>\nهو عبد الرحمن بن سُمَيْر، ويقال: سُمَيْرة، ويقال: سَمْرَة، ويقال: سَبْرة، ويقال: سُمَيَّة. يعد في التابعين.\nروى عن ابن عمر.\nروى عنه عون بن أبي جُحَيْفَة، ولا يعرف له كثير حديث، حديثه في الكوفيين.\nسُمَيْر: بضم السين المهملة، وفتح الميم، وسكون الياء.\nوسَبْرة: بفتح السين، وسكون الباء الموحدة.\nوجُحَيْفَة: بضم الجيم، وفتح الحاء المهملة، وسكون الياء، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥١) تهذيب الكمال (٢/٧٩٣)، تهذيب التهذيب (٦/١٩١) (٣٨٤)، تقريب التهذيب (١/٤٨٣)، (٩٦٦)، خلاصة تهذيب الكمال (٢/١٣٦)، الكاشف (٢/١٦٧)، تاريخ البخاري الكبير (٩/٦٤)، (٥/٢٩١)، الجرح والتعديل (٥/١١٤٥)، الثقات (٥/٨٨) .","vol":"12","page":640},{"text":"<span data-type=\"title\" id=toc-4160>[١٦٥٢] عبد الرحمن بن شُمَاسَة</span>\nهو عبد الرَّحمن بن شُمَاسَة المَهْري. تابعيّ في الطبقة الأولى من تابعي مصر.\nروى عن عائشة.\nوسمع عُقْبَة بن عامر، وزيد بن ثابت.\nسمع منه يزيد بن أبي حبيب.\nشُماسة: بتخفيف الميم، وتقديم الشين المعجمة المضمومة على السين المهملة.\nوالمَهْرِي: بفتح الميم، وسكون الهاء، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥٢) تهذيب الكمال (٢/٧٤٩)، تهذيب التهذيب (٦/١٩٥) (٣٩٣)، تقريب التهذيب (١/٤٨٤) (٩٨٤)، خلاصة تهذيب الكمال (٢/١٣٧)، الكاشف (٢/١٦٨)، تاريخ البخاري الكبير (٥/٢٩٥)، الجرح والتعديل (٥/١١٥٨)، الثقات (٥/٦٦) .","vol":"12","page":641},{"text":"<span data-type=\"title\" id=toc-4161>[١٦٥٣] عبد الرحمن صاحب السِّقاية</span>\nهو عبد الرَّحمن بن آدم، صاحب السِّقاية، البصري.\nروى عن جابر، وأبي هريرة.\nروى عنه قتادة، وسليمان التَّيْمِي. قال ابن ماكولا: هو عبد الرحمن بن أم برثن. وأولاده يقولون: إنه عبد الرحمن بن برثن، وقيل: ابن برثم. قال: فكان قتادة يقول: حدثني عبد الرحمن بن آدم، - يعني بآدم أبا البشر - ﷺ- لأنه لم يكن يعرف نسب عبد الرحمن.\nالسِّقَاية: بكسر السين المهملة، وتخفيف القاف. وبالياء تحتها نقطتان.\nوبرثن: بضم الباء الموحدة، وسكون الراء، وضم الثاء المثلثة، وبالنون.\nوبرثم: مثله إِلا أنه أبدل النون ميمًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥٣) تهذيب الكمال (٢/٧٧٢)، تهذيب التهذيب (٦/١٣٤)، (٢٧٧)، تقريب التهذيب (١/٤٧٢)، (٨٥٩)، الجرح والتعديل (٥/ص٢٠٩)، ميزان الاعتدال (٢/٥٤٦)، الثقات (٥/٨٣) .","vol":"12","page":641},{"text":"<span data-type=\"title\" id=toc-4162>[١٦٥٤] عبد الرَّحمن بن طارِق</span>\nهو عبد الرَّحمن بن طارِق بن عَلْقَمة. يُعَدُّ في التابعين.\nروى عن أمِّه، ولأُمِّه صحبة.\nروى عنه عُبَيْد الله بن أبي يزيد، وهو قليل الحديث. حديثه عند المكيِّين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥٤) تهذيب الكمال (٢/٧٩٦)، تهذيب التهذيب (٦/٢٠٠)، (٤٠٦)،تقريب التهذيب (١/٤٨٥)، (٧٨_)، خلاصة تهذيب الكمال (٢/١٣٨)، الكاشف (٢/١٦٩)، تاريخ البخاري الكبير (٥/٢٩٨)، الجرح والتعديل (٥/١١٧٨)، ميزان الاعتدال (٢/٥٧٠)، لسان الميزان (٧/٢٨١)، الثقات (٥/١٠٥) .","vol":"12","page":641},{"text":"<span data-type=\"title\" id=toc-4163>[١٦٥٥] عبد الرحمن بن عابِس</span>\nهو عبد الرحمن بن عابس بن ربيعة بن عامر الغُطَيْفي، وقال البُخاري: النَّخعي الكوفي. من تابعي الكوفيِّين وثقاتهم، عزيز الحديث.\nروى عن ابن عباس، وسمع أباه، وابن أبي ليلى، وسمع كُمَيْل بن زياد. ⦗٦٤٢⦘\nروى عنه سفيان، وشعبة.\nعابِس: بالعين المهملة، وكسر الباء الموحدة، وبالسين المهملة.\nوالغُطَيفي: بضم الغين المعجمة، وفتح الطاء المهملة، وسكون الياء، وبالفاء.\nوكميل: بضم الكاف، وفتح الميم، وسكون الياء.\nوزياد: من الزيادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥٥) تهذيب الكمال (٢/٧٩٦)، تهذيب التهذيب (٦/٢٠١)، (٤٠٩)، تقريب التهذيب (١/٤٨٥)، (٩٩٠)، خلاصة تهذيب الكمال (٢/١٣٨)، الكاشف (٢/١٦٩)، تاريخ البخاري الكبير (٥/٣٢٧)، الجرح والتعديل (٥/١٢٧٤)، الثقات (٥/٩٨) .","vol":"12","page":641},{"text":"<span data-type=\"title\" id=toc-4164>[١٦٥٦] عبد الرَّحمن بن عاصِم</span>\nهو عبد الرحمن بن عاصِم بن ثابت. تابعي حجازي.\nروى عن فاطمة بنت قيس.\nروى عنه عطاء قليل الحديث، حديثه في أهل الحجاز.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥٦) تهذيب الكمال (٢/٧٩٦)، تهذيب التهذيب (٦/٢٠٢)، (٤١٠)، تقريب التهذيب (١/٤٨٥)، (٩٩١)، خلاصة تهذيب الكمال (٢/١٣٨)، الكاشف (٢/١٦٩)، تاريخ البخاري الكبير (٥/٣٣٠)، الجرح والتعديل (٥/ص٢٦٩)، ميزان الاعتدال (٢/٥٧٠) .","vol":"12","page":642},{"text":"<span data-type=\"title\" id=toc-4165>[١٦٥٧] عبد الرَّحمن بن عَبْد القاريُّ</span>\nهو أبو محمد، عبد الرحمن بن عبد القارّيُّ. يقال: إنه ولد على عهد النبي - ﷺ-، وليس له سماع ولا رواية. وعدَّه الواقدي في الصحابة، فيمن ولد على عهد النبي - ﷺ-. والمشهور أنه تابعي كان عامل عمر بن الخطاب على بيت المال مع عبد الله بن الأرقم. وهو من جِلَّة تابعي المدينة وعلمائها.\nسمع عمر بن الخطاب.\nوسمع منه عُرْوَة بن الزُّبَير، وحُمَيْد بن عبد الرحمن.\nمات سنة إِحدى وثمانين، وقيل: سنة ثمانين، وله ثمان وسبعون سنة.\nالقَاريُّ: بالقاف والراء، وتشديد الياء بغير همز.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥٧) طبقات بن سعد (٥/٥٧)، طبقات خليفة (٢٣٦)، تاريخه (٢٨٠)، وتاريخ البخاري (٥/٣١٨)، الجرح والتعديل (٥/٢٦١)، الاستيعاب (٨٣٩)، أسد الغابة (٣/٣٠٧)، تهذيب الكمال (٨٠٣)، الصبر (١/٩٢)، سير أعلام النبلاء (٤/١٤-١٥)، الإصابة (٣/٧١-٧٢)، تهذيب التهذيب (٦/٢٢٣-٢٢٤)، شذرات الذهب (١/ ٣٢٨) .","vol":"12","page":642},{"text":"<span data-type=\"title\" id=toc-4166>[١٦٥٨] عبد الرَّحمن بن عَبْد رَبِّ الكعبة</span>\nهو عبد الرحمن بن عبد رب الكعبة الصَّايدي الهَمْداني. يُعَدُّ في التابعين.\nروى عن عبد الله بن عمرو بن العاص.\nروى عنه زيد بن وهب، والشَّعبي.\nالصايدي: بالصاد المهملة، وكسر الياء تحتها نقطتان. حديثه عند الكوفيين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥٨) تهذيب الكمال (٢/٨٠١)، تهذيب التهذيب (٦/٢١٩)، (٤٤٢)، تقريب التهذيب (١/٤٨٩)، (١٠٢٣)، خلاصة تهذيب الكمال (٢/١٤٢)، الكاشف (٢/١٧٣)، تاريخ البخاري الكبير (٥/٣١٩)، الجرح والتعديل (٥/١٢٣٥)، الثقات (١٠/١٠١) .","vol":"12","page":642},{"text":"<span data-type=\"title\" id=toc-4167>[١٦٥٩] عبد الرَّحمن بن عبد الله بن دِينار</span>\nهو عبد الرَّحمن بن عبد الله بن دِينار المدني، مولى ابن عمر.\nسمع أباه. وروى عنه وزيد بن أسلم. ⦗٦٤٣⦘\nسمع منه هاشم بن القاسم، ومُسْلِم بن إِبراهيم، ويحيى بن سعيد، وعمرو (١) بن مَرْزُوق.\nمات سنة سبع وعشرين ومائة.\n_________\n(١) في م: عمير.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٥٩) تهذيب الكمال (٢/٧٩٧)، تهذيب التهذيب (٦/٢٠٦)، (٤١٩)، تقريب التهذيب (١/٤٨٦)، (٩٩٩)، خلاصة تهذيب الكمال (٢/١٣٩)، الكاشف (١٧٠٢)، تاريخ البخاري الكبير (٥/٣١٦)، (٩/١٨)، الجرح والتعديل (٥/١٢٠٤)، ميزان الاعتدال (٢/٥٧٢)، لسان الميزان (٧/٢٨٢) .","vol":"12","page":642},{"text":"<span data-type=\"title\" id=toc-4168>[١٦٦٠] عبد الرَّحمن بن عبد الله بن أبي صَعْصَعَة</span>\nهو عبد الرَّحمن بن عبد الله بن عبد الرحمن بن أبي صَعْصَعَة المَدَني المازِني الأَنْصاري.\nروى عن أبيه، وعن عطاء بن يسار.\nروى عنه مالك بن أنس، ويزيد بن خُصَيْفَة. حديثه في المدنيين. مات سنة تسع وثلاثين ومائة.\n[خُصَيْفة] (١): بضم الخاء المعجمة، وفتح الصاد المهملة، وسكون الياء، وبالفاء.\n_________\n(١) زيادة من خ، وهي ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦٠) تهذيب الكمال (٢/١٣٨)، (١٤٠)، (٦٩٦)، تهذيب التهذيب (٦/٢٠٩)، تقريب التهذيب (٦/٢٠٩)، (٤٢٥)، تقريب التهذيب (١/٤٨٧)، (١٠٠٦)، خلاصة تهذيب الكمال (٢/٦٧)، (١٣٨)، (١٤٠)، الكاشف (٢/٩٧)، (١٧٠)، تاريخ البخاري الكبير (٥/٣٠٣)، الجرح والتعديل (٥/١١٩٦)، طبقات ابن سعد (٨/٤٣٣)، الثقات (٧/٦٤) .","vol":"12","page":643},{"text":"<span data-type=\"title\" id=toc-4169>[١٦٦١] عبد الرَّحْمن بن عبد الله بن أبي عَمَّار</span>\nهو عبد الرَّحمن بن عبد الله بن أبي عَمَّار المَكِّي.\nروى عن جابر، وسمع معاذًا.\nروى عنه عبد الله بن عُبَيْد بن عُمَيْر، وابن جريج، ويوسف بن مَاهَك.\nعُبَيْد، وعُمَيْر: مصغران.\nوماهَك: بفتح الهاء، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦١) تهذيب الكمال (٢/٧٩٩)، (٨٠٦)، تهذيب التهذيب (٦/٢١٣)، (٤٣٠)، تقريب التهذيب (١/٤٨٧)، (١٠١١)، خلاصة تهذيب الكمال (٢/١٤٠)، الكاشف (٢/١٧١)، تاريخ البخاري الكبير (٥/٣٠١)، الجرح والتعديل (٥/٩٤)، (١١٣)، (٢٤٩)، (٧/٦٦) .","vol":"12","page":643},{"text":"<span data-type=\"title\" id=toc-4170>[١٦٦٢] عبد الرَّحْمن بن عبد الله بن كَعْب</span>\nهو أبو الخَطَّاب، عبد الرَّحْمن بن عبد الله بن كَعْب بن مالك الأَنصاري المَدَني السلمي، يُعَدُّ في تابعي المدينة. قال الحازمي: لم يترجم البخاري، ولا أبو حاتم في كتابيهما على عبد الرحمن بن كعب بن مالك، وإِنما ترجما على عبد الرحمن بن عبد الله بن كعب بن مالك هكذا. ومَيَّز أبو أحمد الحاكم بينهما في كتاب الكنى، وجعل عبد الرحمن بن كعب مقدمًا على هذا، وكناهما جميعًا بأبي الخطاب. والاختلاف في ذلك عن الزُّهْري، لأنه روى حديثهما.\nروى عنه الزُّهري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦٢) تهذيب الكمال (٢/٧٠١)، (٨٠٠)، تهذيب التهذيب (٦/٢١٥)، (٤٣٢)، تقريب التهذيب (١/٤٨٨)، (١٠١٣)، خلاصة تهذيب الكمال (٢/٧١)، (١٤١)، الكاشف (٢/١٧٢)، تعجيل المنفعة (٦٣٤)، تاريخ البخاري الكبير (٥/٣٣)، الجرح والتعديل (٥/ص٢٤٩)، الثقات (٥/٨٠) .","vol":"12","page":643},{"text":"<span data-type=\"title\" id=toc-4171>[١٦٦٣] عبد الرَّحمن بن عُبَيْد الله</span>\nهو عبد الرَّحْمن بن عُبَيْد الله التَّيْميّ القُرَشي، والد عثمان ومعاذ. تابعي.\nروى عن عُمَر، وعثمان.\nروى عنه ابناه، ويقال: هو عبد الرَّحمن بن عثمان بن عُبَيْد الله، والأول أكثر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦٣) تهذيب الكمال (٨٠٤)، مختصر تاريخ دمشق (١٤/٣٠٢-٣٠٣) .","vol":"12","page":644},{"text":"<span data-type=\"title\" id=toc-4172>[١٦٦٤] عبد الرحمن بن عُبَيْد</span>\nهو أبو عبد الله، عبد الرحمن بن عُبَيْد الصُّنَابِحي. هكذا أخرجه أبو عبد الله الحميدي في كتابه «الجمع بين الصحيحين»: عبد الرحمن بن عبيد. وهو في مسند بلال حديثه أنه هاجر من اليمن، قبل وفاة النبي - ﷺ-، فوصل إِلى الجُحْفَة فبلغته وفاة النبي - ﷺ-، وسأل الذي أخبره عن ليلة القدر. والمعروف فيما ذكره البخاري في \" تاريخه \" ومسلم في كتاب «الكنى»، وابن مندة في \" أسماء الصحابة \" وكذلك ابن عبد البرّ، والحازمي في \" أسماء الرجال، والنسب \": إنما هو عبد الرحمن بن عُسَيْلة أبو عبيد الله الصنابحي.\nسمع أبا بكر الصِّدِّيق، ومَنْ بَعدَه.\nروى عنه عطاء بن يسار، ومرثد بن عبد الله اليَزَني. ونزل الشام وحديثه فيهم.\nالصُّنابحي: بضم الصاد المهملة، وتخفيف النون، وكسر الباء الموحدة، وبالحاء المهملة.\nوعُسَيْلة: بضم العين المهملة، وفتح السين المهملة، وسكون الياء.\nومرثد: بالثاء المثلثة.\nواليَزَني: بفتح الياء تحتها نقطتان، وفتح الزاي، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦٤) طبقات بن سعد (٧/٥٠٩)، طبقات خليفة (٢٩٣)، الجرح والتعديل (٥/٢٦٢) .","vol":"12","page":644},{"text":"<span data-type=\"title\" id=toc-4173>[١٦٦٥] عبد الرَّحْمن بن أبي عُقْبَة</span>\nهو عبد الرَّحمن بن أبي عُقْبَة، ويقال: عبد الرحمن بن عُقْبَة، مولى جُبَيْر بن عَتيك الأَنْصاريّ، وقيل: إِنّ اسم أبي عُقْبَة: رشيد، وهو صحابيّ من أبناء فارس، وابنه عبد الرحمن تابعي.\nروى عن أبيه.\nروى عنه داود بن الحُصَيْن، حديثه في كتاب الجهاد (١) .\nرُشَيْد: بضم الراء، وفتح الشين المعجمة.\n_________\n(١) انظر الحديث رقم (١٠٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦٥) تهذيب الكمال (٢/٨٠٥)، تهذيب التهذيب (٦/٢٣٢)، (٤٧٢)، تقريب التهذيب (١/٤٩٢)، (١٠٥١)، خلاصة تهذيب الكمال (٢/١٤٥)، الكاشف (٢/١٧٧)، ميزان الاعتدال (٢/٥٧٩)، لسان الميزان (٧/٢٨٢) .","vol":"12","page":644},{"text":"<span data-type=\"title\" id=toc-4174>[١٦٦٦] عبد الرَّحْمن بن علي</span>\nهو عبد الرَّحمن بن علي بن شَيْبان بن عَمْرو الحَنَفي اليَمَامي، تابعي.\nروي عن أبيه.\nروى عنه عبد الرحمن بن وثاب، وعبد الله بن بَدْر، وهو قليل الحديث، وحديثه عند أهل اليمامة.\nاليمامي: بفتح الياء تحتها نقطتان، وتخفيف الميم الأولى.\nووَثَّاب: بفتح الواو، وتشديد الثاء المثلثة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦٦) تهذيب الكمال (٢/٨٠٥)، تهذيب التهذيب (٦/٢٣٣)، (٤٧٥)، تقريب التهذيب (١/٤٩٢)، (١٠٥٤)، خلاصة تهذيب الكمال (٢/١٤٦)، الكاشف (٢/١٧٨)، تاريخ البخاري الكبير (٥/٣٢٣)، (٩/٦٦)، الجرح والتعديل (٥/٢٦٣)، أسد الغابة (٣/٤٧٧)، تجريد أسماء الصحابة (١/٣٥٣)، الإصابة (٤/٣٣٨)، (٥/٢٤٠)، الاستيعاب (٢/٨٤٢)، الثقات (٥/١٠٥) .","vol":"12","page":645},{"text":"<span data-type=\"title\" id=toc-4175>[١٦٦٧] عبد الرحمن بن عمرو</span>\nهو عبد الرَّحْمن بن عَمْرو السُّلَمي الشَّامي. في الطبقة الأولى من التابعين.\nروى عن العِرْبَاض بن ساريَّة.\nروى عنه خالد بن معدان، وضَمْرَة بن حَبيب، وعبد الأعلى بن هلال. حديثه في الشَّاميِّين.\nالعِرْبَاض: بكسر العين المهملة، وسكون الراء، وبالباء الموحدة، والضاد المعجمة.\nوسارية: بالسين المهملة، والياء تحتها نقطتان.\nوضَمْرة: بفتح الضاد المعجمة، وسكون الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦٧) طبقات بن سعد (٧/٤٤٩)، تاريخ البخاري (٥/٣٢٥-٣٢٦)، تهذيب الكمال (٨٠٧)، تهذيب التهذيب (٦/٢٣٧-٢٣٨) .","vol":"12","page":645},{"text":"<span data-type=\"title\" id=toc-4176>[١٦٦٨] عبد الرَّحمن بن عمرو</span>\nهو أبو عَمْرو، عبد الرحمن بن عَمْرو بن يُحْمِد الأَوْزاعي. وليس أوزاعيًا، إِنما نزل فيهم، والأوزاع بطن من حِمْيَر، وقيل: هي قرية بدمشق، إِذا خرجتَ من باب الفَراديس (١) . وهو سيباني، إِمام أهل الشام، ولد سنة ثمان وثمانين. ويقال: سنة ثلاث وتسعين. ومات سنة سبع وخمسين ومائة. لم يكن بالشام أعلمَ بالسُّنَّة منه، قيل: إنه أجاب في سبعين ألف مسألة.\nسمع الزُّهْريَّ، وعطاء، ويحيى بن أبي كثير.\nروى عنه الثَّوريّ، ويحيى بن أبي كثير. وأخذ العلم عنه عبدُ الله بن المبارك، والوليد بن مسلم، وعُقْبَة بن عَلْقَمَة، وغيرهم.\nيُحْمِد: بضم الياء تحتها نقطتان، وسكون الحاء المهملة، وكسر الميم. ⦗٦٤٦⦘\nوالسيباني: بفتح السين المهملة، وسكون الياء تحتها نقطتان، وبالباء الموحدة، وبالنون.\n_________\n(١) انظر \" معجم البلدان \" ١ / ٢٨٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦٨) تهذيب الكمال (٢/٨٠٧)، تهذيب التهذيب (١/٤٩٣)، (١٠٦٤)، خلاصة تهذيب الكمال (٢/١٤٦)، الكاشف (٢/١٧٩)، تاريخ البخاري الكبير (٥/٣٢٦)، تاريخ البخاري الصغير (١/٢٥٥)، (٢/١٢٤)، الجرح والتعديل (٥/١٢٧٥)، طبقات ابن سعد (٧/٤٨٨)، (٤٨٩)، (٣٣٦)، البداية والنهاية (١٠/١١٥) .","vol":"12","page":645},{"text":"<span data-type=\"title\" id=toc-4177>[١٦٦٩] عبد الرَّحْمن بن أبي عَمْرة</span>\nهو عبد الرَّحْمن بن أبي عَمْرة، واسم أبي عَمْرة عَمْرو بن مِحْصَن، وقيل: ثَعْلَبَة بن عَمْرو بن مِحْصَن الأنصاري النَّجَّاري، قاضي المدينة. من ثقات التابعين، وهو مشهور الحديث عندهم.\nروى عن أبيه، وعن أبي هريرة، وعثمان.\nروى عنه محمد بن إِبراهيم، وعثمان بن حَكِيم، وهِلال بن علي، وإِسحاق بن أبي طَلْحَة، ومُجَاهِد.\nعَمْرَة: بفتح العين المهملة، وسكون الميم.\nومِحْصَن: بكسر الميم، وسكون الحاء، وفتح الصاد المهملتين، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٦٩) طبقات خليفة (٣٩)، (٢٥١)، تاريخ البخاري (٥/٣٣٥)، الجرح والتعديل (٥/٢٧٣)، تهذيب الكمال (٨٠٨)، تهذيب التهذيب (٥/٢٤٢-٢٤٣) .","vol":"12","page":646},{"text":"<span data-type=\"title\" id=toc-4178>[١٦٧٠] عبد الرَّحمن بن عَوْسَجة</span>\nهو عبد الرَّحمن بن عَوْسجة النِّهْمي الكُوفي الهَمَداني. تابعي عزيز الحديث.\nروى عن البَرَاء بن عازب.\nسمع منه طَلْحَة بن مصرِّف، والضَّحَّاك.\nالنِّهْمي: بكسر النون، وسكون الهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧٠) تهذيب الكمال (٢/٨٠٨)، تهذيب التهذيب (٦/٢٤٤)، (٤٨٩)، تقريب التهذيب (١/٤٩٤)، (١٠٦٩)، خلاصة تهذيب الكمال (٢/١٤٧)، الكاشف (٢/١٧٩)، تاريخ البخاري الكبير (٥/٣٢٧)،الجرح والتعديل (٥/١٢٧٦)، ميزان الاعتدال (٢/٥٨٠)، لسان الميزان (٧/٢٣٨)، الثقات (٥/٩٩) .","vol":"12","page":646},{"text":"<span data-type=\"title\" id=toc-4179>[١٦٧١] عبد الرَّحْمن بن غَنْم</span>\nهو عبد الرَّحمن بن غنم الأشعَري الشَّامي. أدرك الجَاهليةَ والإِسلامَ، وأسلم على عهد رسول الله - ﷺ-، ولم يَرَهُ، ولم يَفِدْ عليه، ولازم مُعاذَ بن جَبَل منذ بَعَثَهُ النبيُّ - ﷺ- إِلى اليمن إِلى أن مات معاذ. وقال البخاري: له صحبة، والصحيح الأول. وكان أفقه أهل الشام، وهو الذي فقه عامة التابعين بالشام.\nروى عن قدماء الصحابة مثل عمر بن الخطاب، ومعاذ بن جبل.\nروى عنه عبد الرحمن بن صُباث.\nغَنْم: بفتح الغين المعجمة، وسكون النون.\nوصُبَاث: بضم الصاد المهملة، وتخفيف الباء الموحدة، وبالثاء المثلثة.\nمات سنة ثمان وسبعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧١) تهذيب الكمال (٢/٨١٠)، تهذيب التهذيب (٦/٢٥٠)، (٤٩٨)، تقريب التهذيب (١/٤٩٤)، (١٠٧٧)، خلاصة تهذيب الكمال (٢/١٤٨)، الكاشف (٢/١٨١)، تاريخ البخاري الكبير (٥/٢٤٧)، (٣٣٧)، تاريخ البخاري الصغير (١/١٩٠)، الجرح والتعديل (٥/١٣٠٠)، أسد الغابة (٣/٤٨٦)، تجريد أسماء الصحابة (١/٣٥٤)، الثقات (٥/٧٨) .","vol":"12","page":646},{"text":"<span data-type=\"title\" id=toc-4180>[١٦٧٢] عبد الرحمن بن فَرُّوخ</span>\nهو عبد الرَّحْمن بن فَرُّوخ، مَوْلى عمر بن الخطاب القُرَشي.\nروى عن أبيه.\nروى عنه عَمْرو بن دِينار المَكِّي.\nفروخ: بفتح الفاء، وتشديد الراء، وضمها، وبالخاء المعجمة.\nورأى ابن عمر وسأله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧٢) تهذيب الكمال (٢/٨١١)، تهذيب التهذيب (٦/٢٥١)، (٤٩٩)، تقريب التهذيب (١/٤٩٥)، (١٠٧٨)، خلاصة تهذيب الكمال (٢/١٤٨)، تاريخ البخاري الكبير (٥/٣٣٧)، الجرح والتعديل (٥/١٣٠٤)، ميزان الاعتدال (٥٨٢)، لسان الميزان (٧/٣٨٢)، الثقات (٧/٨٧) .","vol":"12","page":647},{"text":"<span data-type=\"title\" id=toc-4181>[١٦٧٣] عبد الرَّحْمن بن القاسِم</span>\nهو أبو محمد، عبد الرَّحْمن بن القاسِم بن محمد بن أبي بكر الصِّدِّيق التَّيْمي القُرَشي المَدَني. ولد في زمن عائشة. ويُعَدُّ في التابعين. ويقال كان أفضل أهل زمانه.\nسمع أباه.\nروى عنه يَحْيَى بن سَعيد.\nمات بالمدينة سنة ست وعشرين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧٣) تهذيب الكمال (٢/٨١١)، (٨١٤)، (١١١١)، تقريب التهذيب (٦/٢٥٤)، (٥٠١)، تقريب التهذيب (١/٤٩٥)، (١٠٨٠)، خلاصة تهذيب الكمال (٢/١٤٩)، (١٥١)، الكاشف (٢/١٨١)، (١٨٤)، تاريخ البخاري الكبير (٥/٣٣٩)، تاريخ البخاري الصغير (١/٢٥٣)، (٢٨٩)، (٣٢١)، (٣٢٢)، الجرح والتعديل (٥/١٣٢٤)، البداية والنهاية (١٠/٢١)، الثقات (٧/٦٢) .","vol":"12","page":647},{"text":"<span data-type=\"title\" id=toc-4182>[١٦٧٤] عبد الرَّحْمن بن أبي لَيْلَى</span>\nهو أبو عِيسى عبد الرَّحمن بن أبي لَيْلى، واسم أبي ليلى: يَسار، ويقال: داود بن بلال بن أُحَيْحَة بن الجُلاح الأَنْصاري. وفي اسم أبيه خلاف أكثر من هذا.\nولد لستِّ سنين بقيَتْ من خلافة عُمَر، وقتل بدُجَيْل، وقيل: غرق بنهر البصرة، وقيل: فُقِد بدَيْر الجَمَاجِم سنة ثلاث وثمانين في وقعة ابن الأشْعَث، وقيل: سنة إِحدى وثمانين، وقيل: سنة اثنين وثمانين. حديثه في الكوفيين.\nسمع أباه، وعليّ بن أبي طالب، [وعثمان، وسهل بن حُنَيْف، وأبا أيوب الأنصاري، وزيد بن أرْقَم والبَرَاء بن عازِب] (١) وحُذَيْفَة، وكَعْب بن عُجْرة، وأبا الدَّرْداء، وغيرهم.\nوسمع منه الشَّعْبِيُّ، ومُجاهد، وعبد الملك بن عُمَيْر، وعَمْرو بن مُرَّة، وابن سيرين، وعَمْرو بن مَيْمون، وزَيْد بن أبي زياد، وخلق كثير سواهم. وهو في الطبقة الأولى من تابعي الكوفيِّين. ⦗٦٤٨⦘\nيَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\nوأحَيْحَة: بضم الهمزة، وفتح الحائين، وبينهما ياء ساكنة بنقطتين تحتها.\nوالجُلاح: بضم الجيم، وتخفيف اللام، وبالحاء المهملة.\n_________\n(١) الزيادة من خ، وهي ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧٤) طبقات بن سعد (٦/١٠٩)، تاريخ بن معين (٢/٣٥٦-٣٥٧)، طبقات خليفة (١٥٠)، تاريخه (وانظر الفهرس) وتاريخ البخاري (٥/٣٦٨)، الجرح والتعديل (٥/٣٠١)، تاريخ بغددا (١٠/١٩٩)، تهذيب الأسماء واللغات (١/٣٠٣)، وفيات الأعيان (٣/١٢٦)، تهذيب الكمال (٨١٣)، تذكرة الحفاظ (١/٥٥)، سير أعلام النبلاء (٤/٢٦٢-٢٦٧)، تهذيب التهذيب (٦/٢٦٠-٢٦٢)، النجوم الزاهرة (١/٢٠٦) .","vol":"12","page":647},{"text":"<span data-type=\"title\" id=toc-4183>[١٦٧٥] عبد الرَّحْمن بن مالك</span>\nهو عبد الرَّحمن بن مالك بن جُعْشُم المُدْلِجي. حجازي. وهو ابن أخي سُرَاقة بن جُعْشُم.\nروى عنه الزُّهْري.\nوروى هو عن أبيه، حديثه في الهجرة (١) .\n_________\n(١) انظر الحديث رقم (٩٢٠٣) ١١ / ٥٨٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧٥) تهذيب الكمال (٢/٨١٤)، تهذيب التهذيب (٦/٢٦٣)، (٥١٧)، تهذيب التهذيب (١/٤٩٦)، (١٠٩٦)، خلاصة تهذيب الكمال (٢/١٥٠)، الكاشف (٢/١٨٣)، الجرح والتعديل (٥/١٣٦٦)، الثقات (٧/ ٦٤) .","vol":"12","page":648},{"text":"<span data-type=\"title\" id=toc-4184>[١٦٧٦] عبد الرَّحْمن بن محمد</span>\nهو عبد الرَّحمن بن محمد بن الأشْعَث بن قَيْس الكِندِي الكوفي.\nروى عن أبيه، عن جده. قليل الحديث جدًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧٦) تهذيب الكمال (١٢/٨١٢)، (٨١٤)، تهذيب التهذيب (٦/٢٦٤)، (٥١٩)، تقريب التهذيب (١/٤٩٧)، (١٠٩٨)، خلاصة تهذيب الكمال (٢/١٤٩)، الكاشف (٢/١٨٢)، تاريخ البخاري الصغير (١/ ١٨٠)، تاريخ خليفة (٢٧٥، ٢٩٥)، سير الأعلام (٤/١٨٣ - ١٨٤)، النجوم الزاهرة (١/٢٠٢)، شذرات الذهب (١/٣٤٧) .","vol":"12","page":648},{"text":"<span data-type=\"title\" id=toc-4185>[١٦٧٧] عبد الرَّحمن بن محمد</span>\nهو أبو محمد عبد الرحمن بن محمد بن عَتّاب الفَقيه. شيخ أبي بكر يحيى بن سَعْدون القُرْطُبي في «مُوَطَّأ مالك»، ومن طريقه روينا «الموطأ» .\nعَتَّاب: بفتح العين المهملة، وتشديد التاء فوقها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧٧) الصبر (٤/٤٧)، تذكرة الحفاظ (١٢٧١)، سير أعلام النبلاء (١٩/٥١٤-٥١٥)، شذرات الذهب -طبعة المقدس (٤/٦١) .","vol":"12","page":648},{"text":"<span data-type=\"title\" id=toc-4186>[١٦٧٨] عبد الرَّحْمن بن مُحمَّد</span>\nهو أبو الحسن، عبد الرَّحمن بن محمد بن المُظَفَّر بن محمد بن داود بن أحمد بن مُعَاذ بن سهل بن الحَكَم الدَّاوُودي. شيخ أبي الوَقْت عبد الأَوَّل الصوفي. ولد في سنة أربع وسبعين وثلاثمائة، ومات في بُوشَنْج في رمضان سنة سبع وستين وأربعمائة، راوي «صحيح البخاري»، سمعه من السَّرخسي، وله سبع سنين، وسمع عليه أبو الوَقْت في سنة خمس وستين وأربعمائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧٨) في الأنساب (٥/٢٦٣-٢٦٤) والمنتطم (٨/٢٩٦)، اللباب (١/٤٨٧)، الصبر (٣/ ٢٦٤-٢٦٥)، سير أعلام النبلاء (١٨/٢٢٢-٢٢٢٦)، وفيات الوفيات (٢/٢٩٥-٢٩٦)، طبقات السُبكي (٥/١١٧-١٢٠)، طبقات الاستوي (١/٥٢٥-٥٢٦)، النجوم الزاهرة (٥/٩٩)، شذرات الذهب (٥/٢٨٧) .","vol":"12","page":648},{"text":"<span data-type=\"title\" id=toc-4187>[١٦٧٩] عبد الرَّحمن بن مَسْلَمة</span>\nهو عبد الرحمن بن المِنْهال بن مَسْلَمة الخُزاعي الأزْدي.\nروى عن عمه عن النبيّ - ﷺ-.\nروى عنه قتادة، حديثه في البصريين، ويقال: إِن كنيته أبو المنهال عبد الرحمن بن مَسْلَمة.\nالمِنْهال: بكسر الميم، وسكون النون، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٧٩) تهذيب التهذيب (٦/٢٧٨)، (٥٤٨)، تقريب التهذيب (١/٤٩٩)، (١١٢٥)، الجرح والتعديل (٥/ص٢٨٨)، الثقات (٥/١١٥) .","vol":"12","page":648},{"text":"<span data-type=\"title\" id=toc-4188>[١٦٨٠] عبد الرحمن بن مُطْعِم</span>\nهو أبو المِنْهَال عبد الرحمن بن مُطْعِم الكُوفي، ويقال: المكي. يُعَدُّ في التابعين.\nسمع البَرَاء بن عازِب، وزيد بن أرْقَم، وابن عباس.\nروى عنه حبيب بن أبي ثابت.\nالمِنْهال: بكسر الميم، وسكون النون، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨٠) تهذيب الكمال (٢/٨١٧)، تهذيب التهذيب (٦/٢٧٠)، (٥٣٥)، تقريب التهذيب (١/٤٩٨)، (١١١٢)، خلاصة تهذيب الكمال (٢/١٥٢)، الكاشف (٢/١٨٥)، تاريخ البخاري الكبير (٥/٣٥٢)، (٩/٦٨)، الجرح والتعديل (٥/١٣٥٤)، الثقات (٥/١٠٨) .","vol":"12","page":649},{"text":"<span data-type=\"title\" id=toc-4189>[١٦٨١] عبد الرَّحمن بن مُطِيع</span>\nهو أبو عبد الله، عبد الرَّحمن بن مُطِيع بن الأَسْود بن حارثة من بني عَدِيّ بن كَعْب العَدَوي القُرَشي الحِجازي. صحيح الحديث، حديثه في المدنيِّين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨١) تهذيب الكمال (٢/٨١٧)، تهذيب التهذيب (٦/٢٧١)، (٥٣٦)، تقريب التهذيب (١/٤٩٨)، (١١١٣)، خلاصة تهذيب الكمال (٢/١٥٢)، الكاشف (٢/١٨٥)، الثقات (٣/٢٥٢)، أسد الغابة (٣/٤٩٤)، تجريد أسماء الصحابة (١/٣٥٦)، الإصابة (٥/٣٦١) .","vol":"12","page":649},{"text":"<span data-type=\"title\" id=toc-4190>[١٦٨٢] عبد الرحمن بن مَعْبَد</span>\nهو عبد الرحمن بن مَعْبَد بن عُمَيْر، ابن أخي عُبَيْد بن عُمَير اللَّيثي.\nروى عن عمر وعلي.\nروى عنه عمرو بن دينار، تَفَرَّدَ بالرواية عنه.\nمَعْبَد: بفتح الميم، وسكون العين، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨٢) الجرح والتعديل (٥/٢٨٥) .","vol":"12","page":649},{"text":"<span data-type=\"title\" id=toc-4191>[١٦٨٣] عبد الرَّحمن بن مُِلّ</span>\nهو أبو عُثْمان، عبد الرَّحمن بن مُِلّ بن عَمْرو بن عَدِيّ بن وَهْب بن سَعْد بن حَزِيمة بن كَعْبِ بن رِفاعة بن مالك بن نَهْد النَّهْدي البَصْري. وفي نسبه اختلاف. مخضرم أدرك الجاهلية، وأسلم في عهد النبي - ﷺ-، ولم يَلْقَهُ وأدَّى إِليه الصَدَقَةَ. يقال: إِنه عاش في الجاهلية أكثر من ستين سنة، ومثلها في الإِسلام. ومات سنة خمس وتسعين، وله مائة وثلاثون سنة.\nسمع عَمْر وابن مَسْعود وأبا موسى.\nوروى عنه قَتَادَةُ، وعاصم الأحْول.\nمُِلّ: بكسر الميم، وضمها، وتشديد اللام.\nوحَزِيمة: بفتح الحاء المهملة، وكسر الزاي.\nورِفاعة: بكسر الراء، وبالفاء، والعين المهملة.\nونهد: بفتح النون، وسكون الهاء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨٣) تهذيب الكمال (٢/٨١٩)، تهذيب التهذيب (٦/٢٧٧)، (٥٤٦)، تقريب التهذيب (١/٤٩٩)، (١١٢٣)، خلاصة تهذيب الكمال (٢/١٥٣)، الكاشف (٢/١٨٧)، تاريخ البخاري الصغير (١/٢٣٥)، الجرح والتعديل (٥/١٣٥٠)، الثقات (٥/٧٥) .","vol":"12","page":649},{"text":"<span data-type=\"title\" id=toc-4192>[١٦٨٤] عبد الرَّحمن بن مَهْدي</span>\nهو أبو سَعيد، عبد الرَّحمن بن مَهْدي بن حَسَّان بن ⦗٦٥٠⦘ عبد الرَّحمن العَنْبَريّ، وقيل: مولى الأَزْد. بصري: قدم بغداد، وحدَّث بها عن سُفْيان الثَّوْري، ومالك، وشُعْبَة، وعبد العزيز الماجَشُون، والحَمَّادَيْن، وغيرهم.\nروى عنه عبد الله بن المُبَارك، وعبد الله بن وَهْب، وعلي بن المَديني، وأحمد بن حَنْبَل، ويحيى بن مَعين، وإِسحاق بن راهَوَيْه، وغيرهم.\nوكان من الربّانيّين في العلم، وأحد المذكورين بالحفظ، وممن برز في معرفة الأثر، وطرق الروايات، وأحوال المشايخ.\nولد سنة خمس وثلاثين ومائة، وقيل: سنة ست، ومات سنة ثمان وتسعين ومائة. قال علي بن المديني: والله لو أخذت بين الرُّكْنِ والمَقَام، لحلفت بالله أنّي لم أرَ أحدًا قطُّ أعلم بالحديث من عبد الرحمن بن مَهْدي.\nالماجَشُون: بفتح الجيم، وضم الشين المعجمة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨٤) تهذيب الكمال (٢/٨١٩)، تهذيب التهذيب (٦/٢٧٩)، (٥٤٩)، تقريب التهذيب (١/٤٩٩)، (١١٢٦)، خلاصة تهذيب الكمال (٢/١٥٤)، الكاشف (٢/١٨٧)، الجرح والتعديل (٥/١٣٨٢)، البداية والنهاية (١٠/٢٤٤)، الحلية (٩/٣)، الثقات (٨/٣٧٣) .","vol":"12","page":649},{"text":"<span data-type=\"title\" id=toc-4193>[١٦٨٥] عبد الرَّحْمن بن النُّعمان</span>\nهو أبو النُّعمان، عبد الرَّحمن بن النُّعمان بن مَعْبَد بن هَوْذَة بن قَيْس بن عَبادة من بني مالك بن أوْس الأنصاري.\nروى عن أبيه عن جده.\nسمع منه أبو نُعَيْم، وعلي بن ثابت.\nمَعْبَد: بفتح الميم، وسكون العين، وفتح الباء الموحدة.\nوهَوْذَة: بفتح الهاء، وسكون الواو، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨٥) تهذيب الكمال (٢/٨٢٢)، تهذيب التهذيب (٢٨٦)، (٥٦١)، تقريب التهذيب (١/٥٠١)، (١١٣٧)، خلاصة تهذيب الكمال (٢/١٥٥)، الكاشف (٢/١٨٩)، تاريخ البخاري الكبير (٥/٣٥٧)، الجرح والتعديل (٥/١٣٩١)، ميزان الاعتدال (٢/٥٩٤)، لسان الميزان (٧/٢٨٥)، الثقات (٧/٨١) .","vol":"12","page":650},{"text":"<span data-type=\"title\" id=toc-4194>[١٦٨٦] عبد الرَّحمن بن أبي نُعْم</span>\nهو أبو الحَكَم عبد الرَّحمن بن أبي نُعْم البَجَلي الكُوفي. تابعي مشهور. ذكره أبو حاتم، وذكر له فضلًا، وعبادة.\nروى عن أبي سعيد، وابن عُمَر، وأبي هريرة.\nروى عنه عُمارة بن القَعْقَاع، وسعيد بن مَسْروق، ومغيرة.\nنُعْم: بضم النون، وسكون العين المهملة.\nوالبَجَلي: بفتح الباء الموحدة، وفتح الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨٦) تهذيب الكمال (٢/٨٢٢)، تهذيب التهذيب (٦/٢٨٦)، (٥٦٠)، تقريب التهذيب (١/٥٠٠)، (١١٣٦)، خلاصة تهذيب الكمال (٢/١٥٥)، الكاشف (٢/١٨٨)، تاريخ البخاري الكبير (٥/٣٥٦)، الجرح والتعديل (٥/١٤٠٠)، ميزان الاعتدال (٢/٥٩٥)، لسان الميزان (٧/٢٨٥)، مقدمة الفتح (٤١٩)، الحلية (٥/ ٦٩)، طبقات ابن سعد (٦/٤٠١)، الثقات (٥/١٢٢) .","vol":"12","page":650},{"text":"<span data-type=\"title\" id=toc-4195>[١٦٨٧] عبد الرحمن بن هُرْمُز</span>\nهو أبو داود، عبد الرحمن بن هُرْمُز الأَعْرج المديني، ⦗٦٥١⦘ مولى بني هاشم. وهو مولى محمد بن ربيعة بن الحارث بن عبد المطلب. من مشاهير التَّابعين وثقاتهم.\nروى عن أبي هُرَيْرة، واشتهر بالرواية عنه. وروى عن أبي بُحَيْنَة.\nروى عنه الزُّهْري وأبو الزِّناد.\nمات بالإِسْكَندَرِيَّة سنة عشر ومائة، وقيل: سنة سبع عشرة.\nبُحَيْنَة: بضم الباء الموحدة، وفتح الحاء المهملة، وسكون الياء، وبعدها نون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨٧) تهذيب الكمال (٢/٨٢٣)، تهذيب التهذيب (٦/٢٩٠)، (٥٦٦)، تقريب التهذيب (١/٥٠١)، (١١٤٢)، خلاصة تهذيب الكمال (٢/١٥٦)، الكاشف (٢/١٨٩)، تاريخ البخاري الكبير (٥/٣٦٠)، تاريخ البخاري الصغير (١/٢٨٣)، الجرح والتعديل (٥/١٤٠٨)، طبقات ابن سعد (٥/١٠٧) .","vol":"12","page":650},{"text":"<span data-type=\"title\" id=toc-4196>[١٦٨٨] عبد الرحمن بن أبي هُرَيْرة</span>\nهو عبد الرحمن بن أبي هُرَيْرة، على اختلاف الأقوال في اسم أبيه. وهو مذكور فيمن اسمه عبد الرحمن من الصحابة.\nروى عن أبيه، وروى (١) عن ابن عمر. له ذِكْر في كتاب الصيد (٢) .\n_________\n(١) في الأصلين: ورأى.\n(٢) انظر الحديث رقم (٥٠٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨٨) تهذيب الكمال (٢/٧٩٥)، تهذيب التهذيب (٦/١٩٩)، (٤٠١)، تقريب التهذيب (١/٤٨٥)، (٩٨١)، خلاصة تهذيب الكمال (٢/٣٩٧)، الكاشف (٢/١٦٩)، الجرح والتعديل (٥/ص٣٤٦)، أسد الغابة (٦/٣١٨)، طبقات ابن سعد (٤/٥٢)، أسماء الصحابة الرواة (تنقعة الصديان (ت٢٣٢)، ديوان الإسلام (ت٢١٤٥) .","vol":"12","page":651},{"text":"<span data-type=\"title\" id=toc-4197>[١٦٨٩] عبد الرحمن بن وَعْلَة</span>\nهو عبد الرحمن بن وَعْلَة المِصْرِي السَّبَئي.\nروى عن ابن عباس.\nروى عنه زيد بن أَسْلَم، والقَعْقَاع أبو الخير.\nوَعْلَة: بفتح الواو، وسكون العين المهملة، وباللام.\nوالخير: ضد الشر.\nوالسَّبَئِي: بفتح السين المهملة، وفتح الباء الموحدة، وبعدها همزة مكسورة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٨٩) اللقب: المصري، السبائي. تهذيب الكمال (٢/٨٢٤)، تهذيب التهذيب (٦/٢٩٣)، (٥٧٤)، تقريب التهذيب (١/٥٠٢) (١١٤٩) خلاصة تهذيب الكمال (٢/١٥٧)، الكاشف (٢/١٩٠)، تاريخ البخاري الكبير (٥/٦٨)، (٩/٣٥٩)، الجرح والتعديل (٥/ص٢٩٦)، ميزان الاعتدال (٢/٥٩٦)، لسان الميزان (٧/٢٨٥)، الثقات (٥/١٠٥)، ويقال: عبد الرَّحمن بن السميع بن وَعلَة.","vol":"12","page":651},{"text":"<span data-type=\"title\" id=toc-4198>[١٦٩٠] عبد الرحمن بن يزيد</span>\nهو أبو محمد، عبد الرحمن بن يزيد بن جارِيَة - بالجيم، والياء تحتها نقطتان - الأَنْصاري المَدَني. أخو مُجَمِّع بن يزيد، ويقال: ولد على عهد رسول الله - ﷺ-. حديثه عند أهل المدينة. قال الواقدي: مات سنة ثمان وتسعين، وقيل: سنة ثلاث وتسعين. وقد تقدَّم الخلاف في اسمه واسم أبيه، وأخيه في عبد الرحمن بن جارية فَلْيُطْلَبْ منه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩٠) -الكنية: أبو محمد.- اللقب: الأنصاري المدني.-الوفاة: (٩٣، ٩٨) .تهذيب الكمال (٢/٨٢٥)، تهذيب التهذيب (٦/٢٩٨)، (٥٧٩)، تقريب التهذيب (١/٥٠٢)، (١١٥٤)، خلاصة تهذيب الكمال (٢/١٥٨)، الكاشف (٢/١٩١)، تاريخ البخاري الكبير (٥/٣٦٣)، الجرح والتعديل (٥/١٤١٧) .","vol":"12","page":651},{"text":"<span data-type=\"title\" id=toc-4199>[١٦٩١] عبد الرحمن بن يزيد</span>\nهو أبو بكر، عبد الرحمن بن يزيد بن قَيْس، أخو الأَسْوَد النَّخَعي. يُعَدُّ في الطبقة الأولى من تابعي الكوفيّين.\nروى عن ابن مسعود. وسمع عثمان بن عفَّان. ⦗٦٥٢⦘\nروى عنه إِبراهيم بن مُهاجِر، وابن إِسحاق، حديثه في الكوفيِّين.\nمات في الجماجم سنة ثلاث وثمانين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩١) الكنية: أبو بكر، أبو الأسود. -اللقب: التحصي، الكوفي، الهمداني، الرقاشي. تهذيب الكمال (٢/٨٢٦)، تهذيب التهذيب (٦/٢٩٩)، (٥٨٠)، تقريب التهذيب (١/٥٠٢)، (١١٥٥)، خلاصة تهذيب الكمال (٢/١٥٨)، الكاشف (٢/١٩١)، تاريخ البخاري الكبير (٥/٣٦٣)، الجرح والتعديل (٥/١٤١٦) .","vol":"12","page":651},{"text":"<span data-type=\"title\" id=toc-4200>[١٦٩٢] عبد الرحمن بن يزيد</span>\nهو أبو محمد، عبد الرحمن بن يزيد الصَّنْعاني اليَماني من صنعاء اليمن، وهو من أبناء فارس. يُعَدُّ في التابعين. صالح الحديث.\nسمع ابن عمر.\nروى عنه المُنْذِر بن النُّعمان، ولقي أبا هريرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩٢) تهذيب الكمال (٢/٨٢٦)، تهذيب التهذيب (٦/٣٠٠)، (٥٨٢)، تقريب التهذيب (١/٥٠٣)، (١١٥٧)، خلاصة تهذيب الكمال (٢/١٥٨)، الكاشف (٢/١٩١)، تاريخ البخاري الكبير (٥/٣٦٣)، الجرح والتعديل (٥/١٤٨١) .","vol":"12","page":652},{"text":"<span data-type=\"title\" id=toc-4201>[١٦٩٣] عبد الرزَّاق</span>\nهو أبو بكر، عبد الرزّاق بن هَمَّام بن نَافِع الحِمْيَري، مولاهم الصَّنْعَاني، من صَنْعاء اليَمَن. وهو أحد المشهورين المُكْثرين من الرّواية، صاحب تأليفات كثيرة. وكانت الرِّحلة إِليه من أقطار الأرض.\nسمع مَعْمَرًا، والثوري، وابن جُرَيْج، ومحمد بن راشد، وهُشَيْم بن بَشِير، ومحمد بن مُسْلِم، ومُنْذِر بن النُّعمان.\nروى عنه أحمد بن حنبل، ويحيى بن مَعين، وأحمد بن منصور، وغيرهم.\nولد سنة ستّ وعشرين ومائة. ومات سنة إِحدى عَشرة ومائتين.\nجُرَيْج: بضم الجيم الأولى، وفتح الراء.\nوهُشَيم: بضم الهاء، وفتح الشين المعجمة.\nوبَشير: بفتح الباء الموحدة، وكسر الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩٣) تهذيب الكمال (٢/٨٢٩)، تهذيب التهذيب (٦/٣١٠)، (٦٠٨)،تقريب التهذيب (١/٥٠٥)، (١١٨٣) خلاصة تهذيب الكمال (٢/١٦١)، الكاشف (٢/١٩٤)، تاريخ البخاري الكبير (٦/١٣٠)، تاريخ البخاري الصغير (٢/٣٢٠)، الجرح والتعديل (٦/٢٠٤)، ميزان الاعتدال (٢/٦٠٩)، لسان الميزان (٧/٨٧)، سير الأعلام (٩/٥٦٣) والحاشية، البداية والنهاية (١٠/٢٦٥/٣٢٦)، مقدمة الفتح (٤١٩)، الثقات (٨/٤١٢)، ديوان الإسلام (ت١٤٢٨) .","vol":"12","page":652},{"text":"<span data-type=\"title\" id=toc-4202>[١٦٩٤] عبد السَّلام بن شَدّاد</span>\nهو أبو طالوت، عبد السلام بن شدَّاد الجُرَيري القَيْسي. هو عبد السَّلام بن أبي حازم البَصْري. يُعَدُّ في تابعي البصرة.\nروى عن أبي بَرْزَة الأَسْلمي. وسمع أبا عثمان النَّهْدي، وغيره من التابعين.\nروى عنه وَكِيع، وأبو نُعَيْم.\nالجُرَيْري: بضم الجيم، وفتح الراء الأولى، وسكون الياء تحتها نقطتان.\nبَرْزَة: بفتح الباء الموحدة، وسكون الراء، وبعدها زاي.\nوالنَّهْدي: بفتح النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩٤) تهذيب الكمال (٢/٨٣٠)، تهذيب التهذيب (٦/٣١٩)، (٦١٤)، تقريب التهذيب (١/٥٠٦)، (١١٨٨)، خلاصة تهذيب الكمال (٢/١٦٢)، الكاشف (٢/١٩٤)، تاريخ البخاري الكبير (٦/٦٤)، الجرح والتعديل (٢٣٨٦)، الثقات (٥/١٣١) .","vol":"12","page":652},{"text":"<span data-type=\"title\" id=toc-4203>[١٦٩٥] عبد الصَّمد بن حَبيب</span>\nهو عبد الصمد بن حبيب، وقيل: عبد الصمد بن عبد الله بن حبيب الأَزْدي العَوْذي الرَّاسِبي البَصْري.\nروى عن أبيه، وسعيد بن طَهْمان.\nروى عنه محمد بن جعفر المدائني، وبُهْلُول بن حَسَّان. قدِمَ بغداد وحدَّث بها. ⦗٦٥٣⦘\nالعَوْذِي: بفتح العين المهملة، وسكون الواو، وبالذال المعجمة.\nوالرَّاسبي: بالراء، وكسر السين المهملة، وبالباء الموحدة.\nوطَهْمان: بفتح الطاء المهملة، وسكون الهاء.\nوبُهلول: بضم الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩٥) تهذيب الكمال (٢/٨٣٣)، تهذيب التهذيب (٦/٣٢٦)، (٦٢٦)، تقريب التهذيب (١/٥٠٧)، (١١٩٩)، خلاصة تهذيب الكمال (٢/١٦٣)، الكاشف (١٩٦)، تاريخ البخاري الكبير (٦/١٠٦)، تاريخ البخاري الصغير (٢/٩٠)، (٢٠٣)، الجرح والتعديل (٦/٢٧١)، ميزان الاعتدال (٢/٦١٩)، لسان الميزان (٧/٢٨٧) .","vol":"12","page":652},{"text":"<span data-type=\"title\" id=toc-4204>[١٦٩٦] عبد العزيز بن أبي حازم</span>\nهو أبو تمَّام، عبد العزيز بن أبي حازم - واسم أبي حازم سلمة - ابن دينار الأَسْلَمي، مولاهم المدني.\nسمع أباه والعلاء بن عبد الرحمن.\nروى عنه عبد الرحمن بن شَيْبَة، وإِسحاق بن إِبراهيم.\nمات فجأة وهو ساجد في مسجد رسول الله - ﷺ- سنة أربع، وقيل: سنة خمس، وقيل: سنة اثنتين وثمانين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩٦) تعجيل المنفعة (٦٦١)، الجرح والتعديل (٥/٣٨٣)، الثقات (٥/١٢٥)، ميزان الاعتدال (٢/٦٢٩)، تاريخ البخاري الكبير (٦/١٤) .","vol":"12","page":653},{"text":"<span data-type=\"title\" id=toc-4205>[١٦٩٧] عبد العزيز بن رُفَيع</span>\nهو أبو عبد الله، عبد العزيز بن رُفَيْع الأَسَدي المكي. سكن الكوفة. وهو من مشاهير التابعين وثقاتهم.\nسمع ابن عبّاس وأنس بن مالك، ورأى عائشة. أتى عليه نَيِّف وتسعون سنة.\nرُفَيْع: بضم الراء، وفتح الفاء، وسكون الياء، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩٧) تهذيب الكمال (٢/٨٣٧)، تهذيب التهذيب (٦/٣٣٧)، (٦٤٩)، تهذيب التهذيب (١/٥٠٩)، (١٢٢٠)، خلاصة تهذيب الكمال (٢/١٦٦)، الكاشف (٢/١٩٨)، تاريخ البخاري الكبير (٦/١١)، الجرح والتعديل (٥/١٧٨٢)، طبقات ابن سعد (٦/٣٦٩)، البداية والنهاية (٣/٣٧)، سير الأعلام (٥/٢٢٨) والحاشية، الثقات (٥/١٢٣) .","vol":"12","page":653},{"text":"<span data-type=\"title\" id=toc-4206>[١٦٩٨] عبد العزيز بن صُهَيْب</span>\nهو عبد العزيز بن صُهَيْب البَصْري البُناني. من ثقات التابعين، واشتهر بالرواية عن أنس بن مالك. قال شعبة: عبد العزيز أحبُّ إِليَّ من قَتَادة.\nروى عنه شعبة، وعبد الوارث.\nصُهَيب: بضم الصاد المهملة، وفتح الهاء، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nوالبُناني: بضم الباء الموحدة، وتخفيف النون الأولى، وكسر الثانية، منسوب إِلى بُنانة مَحَلَّة بالبَصْرة تُعْرَف بسِكَّةِ بُنَانة، وليس منسوبًا إِلى القبيلة، فإن تلك ينسب إِليها ثابت البُنَاني وغيره.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩٨) تهذيب الكمال (٢/٨٣٨)، تهذيب التهذيب (٦/٣٤١)، (٦٥٦)، تقريب التهذيب (١/٥١٠) (١٢٢٨) خلاصة تهذيب الكمال (٢/١٦٦)، الكاشف (٢/١٩٩)، تاريخ البخاري الكبير (٦/١٤)، الجرح والتعديل (٥/١٧٧٤)، البداية والنهاية (١٠/٣٧)، سير الأعلام (٦/١٠٣) والحاشية، الثقات (٥/١٢٣) .","vol":"12","page":653},{"text":"<span data-type=\"title\" id=toc-4207>[١٦٩٩] عبد العزيز بن عبد الله</span>\nهو أبو عبد الله، وقيل: أبو الأَصْبَغ، عبد العزيز بن عبد الله بن أبي سَلَمة - واسمه ميمون - المَاجشُون. قال إِبراهيم الحربي: الماجشون ⦗٦٥٤⦘ فارسي، وإِنَّما سمي بذلك لأنَّ وَجْنَتَيْه كانتا حمراوين، فسُّمِّي بالفارسية المايكون، ثم عَرَّبَهُ أهلُ المدينة، فقالوا: الماجشون. وعبد العزيز أحد فقهاء المدنيين، وأعلامهم.\nسمع ابن شهاب الزُّهْري، ومحمد بن المُنْكَدِر، وعبد الله بن دينار، وأبا حازم سَلَمَة بن دينار، وحُمَيْد الطَّويل، وهشام بن عُرْوَة.\nروى عنه اللَّيْثُ بن سَعْد، وبشر بن المفضل، ووَكِيع بن الجرّاح، وعبد الرَّحمن بن مَهْدي، ويزيد بن هارون، وأبو نُعَيْم. قدم بغداد، وحدَّثَ بها.\nومات سنة أربع وستين ومائة ببغداد، وصَلَّى عليه المهديُّ، ودُفن في مقابر قُرَيْش.\nالأَصْبَغ: بفتح الهمزة، وسكون الصّاد المهملة، وفتح الباء الموحدة، وبالغين المعجمة.\nوالمَاجَشُون: بفتح الجيم، وضم الشين المعجمة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٦٩٩) تهذيب الكمال (٢/٨٣٧)، (٨٣٨)، (٨٤٢)، تهذيب التهذيب (٦/٣٤٣)، (٦٦٠)، تقريب التهذيب (١/٥١٠)، (٢١٣١/١٣)، تاريخ البخاري الصغير (١/٢٥٩)، (٢/١٦٥)، الجرح والتعديل (٥/١٨٠٢)، ميزان الاعتدال (٢/٦٢٩)، طبقات ابن سعد (٥/٣١٣)، (٧/٣٨٨)، (٣٥٨)، سير الأعلام (٧/٣٠٩) والحاشية.","vol":"12","page":653},{"text":"<span data-type=\"title\" id=toc-4208>[١٧٠٠] عبد العزيز بن محمد</span>\nهو أبو نصر، عبد العزيز بن محمد بن علي بن إِبراهيم التِّرْياقي. شيخ عبد الملك الكَرُوخي في «صحيح التِّرمذي» .\nروى (١) عن الجرّاحي المروزي.\nمات سنة ثلاث وثمانين وأربعمائة.\nالتِّرْياقي: بالتاء فوقها نقطتان، وبالياء تحتها نقطتان وبالقاف.\nوالكَرُوخي: بفتح الكاف، وتخفيف الراء، وضمها، وبالخاء المعجمة.\n_________\n(١) في م: يروي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠٠) في الأنساب (٣/٥٠)، معجم البلدان ٢٠/٢٨)، اللباب (١/٢١٤)، الصبر (٣/٣٠٢-٣٠٣)، سير أعلام النبلاء (١٩/٦)، شذرات الذهب.","vol":"12","page":654},{"text":"<span data-type=\"title\" id=toc-4209>[١٧٠١] عبد العزيز بن المختار</span>\nهو أبو إِسماعيل، وقيل: أبو إِسحاق، عبد العزيز بن المختار الأنْصاري البَصْري الدَّبَّاغ. يقال: إِنَّه مَوْلى حَفْصَة بنت سيرين.\nروى عن ثابت، وعبد الله بن فَيْرُوز، وخالد الحذَّاء.\nروى عنه مُعَلَّى بن أَسَد.\nالحَذَّاء: بفتح الحاء المهملة، وتشديد الذال المعجمة، وبالمد.\nومعلَّى: بتشديد اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠١) تهذيب الكمال (٢/٨٤٢)، تهذيب التهذيب (٦/٣٥٥)، (٦٧٨)، تقريب التهذيب (١/٥١٢)، (١٢٤٩)، خلاصة تهذيب الكمال (٢/١٦٩)، الكاشف (٢/٢٠٢)، تاريخ البخاري الكبير (٦/٢٤)، الجرح والتعديل (٥/١٨٢١)، ميزان الاعتدال (٢/٦٣٤)، لسان الميزان (٧/٢٨٩)، مقدمة الفتح (٤٢٠)، الثقات (٧/١١٥) .","vol":"12","page":654},{"text":"<span data-type=\"title\" id=toc-4210>[١٧٠٢] عبد الغَافِر</span>\nهو أبو الحسن، عبد الغَافِر بن محمد بن عبد الغَافِر بن أحمد الفارِسيّ. أحد المشايخ الأئمة الحُفَّاظ. واشتهر برواية «صحيح مسلم» . ⦗٦٥٥⦘\nروى عنه نصر بن الحسن الشَّاشي التَّنْكتي، وأبو عبد الله محمد بن الفضل الفَرَاوي، وخلق كثير.\nالشاشي: بالشِّينْينَ المُعْجَمَتَين.\nوالتَّنْكِتي: بفتح التاء فوقها نقطتان، وسكون النون، وبعد الكاف تاء أخرى مثل الأولى.\nوالفَرَاوي: بفتح الفاء، وتخفيف الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠٢) في الصب (٣/٢١٦)، سير أعلام النبلاء (١٨، ١٩، ٢١)، شذرات الذهب (٥/٢٠٥) .","vol":"12","page":654},{"text":"<span data-type=\"title\" id=toc-4211>[١٧٠٣] عبد الكريم بن أبي المُخَارِق</span>\nهو أبو أُمَيَّة، عبد الكريم بن أبي المُخَارق - واسم أبي المُخَارق قيس فيما قيل - المُعَلِّم البَصْري.\nروى عن طاوس، والحسن، ومُجَاهد، ومَكْحُول، وغيرهم.\nروى عنه ابن جُرَيْج، وابن عُيَيْنَة، والثوري، ومالك، وشُعْبَة. نزل مكة، وكان يُعَلِّم بها.\nمات سنة سبع وعشرين. أخرج له البخاري، ومسلم حديثًا واحدًا في الحج. أخرجه البخاري تعليقًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠٣) تهذيب الكمال (٢/٨٤٨)، تهذيب التهذيب (٦/٣٧٦)، (٧١٦)، تقريب التهذيب (١/٥١٦)، (١٢٨٥)، خلاصة تهذيب الكمال (٢/١٧٣)، الكاشف (٢/٢٠٦)، تاريخ البخاري الكبير (٦/٨٩)، تاريخ البخاري الصغير (٢/٧)، الجرح والتعديل (٦/٣١١)، ميزان الاعتدال (٢/٦٤٦)، لسان الميزان (٧/٢٩١)، مقدمة الفتح (٤٢١)، مجمع (١/١٢٣)، (١٤٦)، (٢٠٥)، (٢٣٦)، (٢/٤)، (٣٣)، (٨٦)، (١٠٩)، (١٥٨)، (٢٢٢)، (٢٤٩)، (٢٧٨)، (٣/٦٠) .","vol":"12","page":655},{"text":"<span data-type=\"title\" id=toc-4212>[١٧٠٤] عبد الله بن إِبراهيم بن قارظ</span>\nهو عبد الله بن قارظ الزُّهري، وقيل: عبد الله بن إِبراهيم بن قارِظ، وقيل: اسمه إِبراهيم بن عبد الله بن قارظ، وقد تقدَّم ذِكْره في حرف الهمزة، تابعي.\nروى عن أبي هريرة، وسمع عمر، وعليًّا.\nروى عنه عمر بن عبد العزيز، وأبو سَلَمَة، وسعيد بن خالد.\nقارِظ: بالقاف، والظاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠٤) تهذيب التهذيب (٥/١٣٨)، (٢٣٩)، تقريب التهذيب (١/٣٧)، (٤٠٠)، (١٧٢)، تاريخ البخاري الكبير (٧/٤٠)، الجرح والتعديل (٥/ص٢)، الثقات (٥/١١) .","vol":"12","page":655},{"text":"<span data-type=\"title\" id=toc-4213>[١٧٠٥] عبد الله بن أحمد</span>\nهو أبو محمد، عبد الله بن أحمد بن حَمُّوَيه بن أحمد بن يوسف السَّرخسي خطيب سَرخس. شيخ الداودي، سمع عليه «صحيح البخاري» سنة إِحدى وثمانين وثلاثمائة. ومات بهَرَاةَ في ذي الحجَّة من السَّنَة المذكورة.\nحَمُّويَه: بفتح الحاء المهملة، وتشديد الميم، وضمها وفتح الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠٥) في الصبر (٣/١٧)، سير أعلام النبلاء (١٦/٤٩٢-٤٩٣)، النجوم الزاهرة (٤/١٦١)، شذرات الذهب.","vol":"12","page":655},{"text":"<span data-type=\"title\" id=toc-4214>[١٧٠٦] عبد الله بن إِدريس</span>\nهو أبو محمد، عبد الله بن إِدريس بن يزيد بن عبد الرحمن بن الأسود. من بني أَوْد بن صَعْب بن سَعْد العَشيرة، ثم من بني يَعْرُب بن قَحْطان الأَوْدي الكُوفي. أحد أئمة الكوفيين وثقاتهم.\nقال أحمد بن حنبل: حدثنا عبد الله بن إِدريس، وكان نسيج وحده. ⦗٦٥٦⦘\nسمع: أباه، وسليمان الأَعْمش، وأبا إِسحاق الشيباني، وابن جُرَيج، والثَّوري، وشُعْبَة، ومالك بن أنس.\nروى عنه عبد الله بن المبارك، ومالك بن أنس، وأحمد بن حنبل، ويحيى بن مَعين، وعثمان بن أبي شَيْبَة. أقدمه الرشيدُ بغدادَ ليُولّيه قضاء الكوفة، فامتنع من ذلك، وعاد إِلى الكوفة، فأقام بها إِلى أن مات، ولد سنة خمس عشرة ومائة. ومات سنة اثنتين وتسعين ومائة.\nأَوْد: بفتح الهمزة، وسكون الواو، وبالدال المهملة.\nويَعْرُب: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وضم الراء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠٦) تهذيب الكمال (٢/٦٦٥)، تهذيب التهذيب (٥/١٤٤)، (٢٤٨)، تقريب التهذيب (١/٤٠١)، (١٨١)، خلاصة تهذيب الكمال (٢/٣٩)، الكاشف (٢/٧١)، تاريخ البخاري الكبير (٥/٤٧)، تاريخ البخاري الصغير (١/٢٧١)، (٢/٢٦٩)، الجرح والتعديل (٥/٤٤)، البداية والنهاية (١٠/٢٠٨)، سير الأعلام (٩/٤٢) والحاشية، الوافي بالوفيات (١٧/٦٤)، الحاشية طبقات ابن سعد (٦/٣٣١)، (٣٦٣)، (٣٦٨)، (٣٩٥)، (٣٩٧)، (٤١١)، (٨/٤٧٨) .","vol":"12","page":655},{"text":"<span data-type=\"title\" id=toc-4215>[١٧٠٧] عبد الله مولى أسْماء</span>\nهو أبو عمر، عبد الله بن كَيْسان، مولى أسماء بنت أبي بكر الصِّدِّيق. وهو خَتَنُ عطاء بن أبي رَباح. تابعي من ثقات التابعين، وهو من أهل مكة.\nسمع أسماء مولاته.\nسمع منه عمرو بن دينار، وعطاء، وابن جُرَيْج، حديثه عند الحجازيين والكوفيين.\nكَيْسان: بفتح الكاف، وسكون الياء تحتها نقطتان، وبالسين المهملة، وبالنون.\nوَرَبَاح: بفتح الراء، وبالباء الموحدة، والحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠٧) تهذيب الكمال (٢/٧٢٧)، تهذيب التهذيب (٥/٣٧١)، (٢٤٢)، تقريب التهذيب (١/٤٤٣)، (٥٦٨)، خلاصة تهذيب الكمال (٢/٩١ل٢٥/١٢١)، تاريخ البخاري الكبير (٥/١٧٨)، الجرح والتعديل (٥/٦٦٨)، ميزان الاعتدال (٢/٨٥٤٧)، الوافي بالوفيات (٤١٢١٧)، الثقات (٥/٣٥) .","vol":"12","page":656},{"text":"<span data-type=\"title\" id=toc-4216>[١٧٠٨] عبد الله بن أبي أُمَيَّة</span>\nهو عبد الله بن أبي أُمَيَّة. حديثه في لحاق الولد (١) .\nروى عن عمر بن الخطاب.\nروى عنه سليمان بن يسار، أخرج حديثه الموطأ.\n_________\n(١) انظر الحديث رقم (٨٣٩٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠٨) تاريخ البخاري الكبير (٧/٧)، تعجيل المنفعة ٨١٩٠)، الثقات (٧/١١)، الجرح والتعديل (٥/١٠)، أسماء الصحابة الرواة (ت٨٨٢) .","vol":"12","page":656},{"text":"<span data-type=\"title\" id=toc-4217>[١٧٠٩] عبد الله بن بُرَيْدة</span>\nهو أبو سَهل، عبد الله بن بُرَيْدة بن الحُصَيْب الأَسْلمي، قاضي مَرْو. تابعي من مشاهير التَّابعين وثقاتهم.\nسمع أباه، وسَمُرة بن جُنْدب، وعمران بن حُصَيْن، وعبد الله بن مُغَفَّل.\nروى عنه ابنه سهل، وحسين المُكْتِب، وعبد الله بن مسلم المروزي الأَسْلمي.\nمات بمرو، وله عند المراورة حديث كثير. ⦗٦٥٧⦘\nبُرَيْدة: بضم الباء الموحدة، وفتح الراء، وسكون الياء تحتها نقطتان، وبالدال المهملة.\nوالحُصَيْب: بضم الحاء المهملة، وفتح الصاد المهملة، وسكون الياء، وبعدها باء موحدة.\nومُغَفَّل: بفتح الغين المعجمة، وتشديد الفاء.\nوالمُكْتِب: بضم الميم، وسكون الكاف، وكسر التاء فوقها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٠٩) تهذيب الكمال (٢/٦٧٧)، تهذيب التهذيب (٥/١٧)، (٢٧٠)، تقريب التهذيب (١/٤٠٣)، (٣/٢)، خلاصة تهذيب الكمال (٢/٤٢)، الكاشف (٢/٧٤)، تاريخ البخاري الكبير (٥/٥١)، تاريخ البخاري الصغير (١/١٣٩)، الجرح والتعديل (٥/٦١)، ميزان الاعتدال (٢/٣٦٩)، (٣٩٦)، لسان الميزان (٧/٢٥٨)، مقدمة الفتح (٤١٣)، طبقات ابن سعد (٧/١/١٦٠)، (٧/١٥٨)، (٣٣٤)، (٣٧١)، الوافي بالوفيات (١٧/٨٤) والحاشية.","vol":"12","page":656},{"text":"<span data-type=\"title\" id=toc-4218>[١٧١٠] عبد الله بن أبي بكر</span>\nهو أبو محمد، وقيل: أبو بكر، عبد الله بن أبي بكر بن محمد بن عَمْرو بن حَزْم الأَنْصاري المَدَني، أحد أعلام المدنيّين، تابعي.\nروى عن أنس بن مالك، وعروة بن الزُّبير، والزُّهري.\nوروى عنه الزُّهري، ومالك بن أنس، والثَّوري، وابن عُيَيْنَة. كان كثير الحديث، رجل صدق. قال أحمد: حديثه شفاء.\nتوفي سنة خمس وثلاثين ومائة، وله سبعون سنة.\nحَزْم: بفتح الحاء المهملة، وسكون الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١٠) تهذيب الكمال (٢/٦٩)، تهذيب التهذيب (٥/١٦٤)، (٢٨١)، تقريب التهذيب (١/٤٠٥)، (٢١٥)، خلاصة تهذيب الكمال (٢/٤٤)، الكاشف (٢/٧٥)، تاريخ البخاري الكبير (٥/٥٤)، الجرح والتعديل (٥/٧٧)، سير الأعلام (٥/٣١٤)، الحاشية الوافي بالوفيات (١٧/٨٦) والحاشية، الثقات (٥/١٦) .","vol":"12","page":657},{"text":"<span data-type=\"title\" id=toc-4219>[١٧١١] عبد الله البَهِيّ</span>\nهو عبد الله البَهِيّ، مولى مصعب بن الزُّبَيْر بن العَوّام. تابعيّ في الطبقة الثانية من تابعي الكوفيِّين.\nسمع عائشة، وابن عُمَر، وابن الزُّبير.\nروى عنه يزيد بن أبي زياد، وأبو إِسحاق. البَهِيّ: بفتح الباء الموحدة، وكسر الهاء، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١١) تهذيب التهذيب (٦/٨٩)، (١٨١)، تاريخ البخاري الكبير (٥/٥٦)، تقريب التهذيب (١/٤٦٣)، (٤٦٧)، الثقات (٥/٣٣)، التاريخ لابن معين (٣/٣٣٩)، مراسيل الرازي (١١٥) .","vol":"12","page":657},{"text":"<span data-type=\"title\" id=toc-4220>[١٧١٢] عبد الله بن الحارث بن سُرَاقة</span>\nهو أبو الوليد، عبد الله بن الحارث بن سُرَاقة البَصْري. نسيب محمد بن سيرين، قيل: هو ختنهُ على أخته، وهو والد يوسف بن عبد الله، تابعي، ثقة.\nروى عن نفر من الصحابة، منهم عائشة، وابن عبّاس.\nروى عنه عاصِم الأَحْول، وخالد. وهذا عبد الله بن الحارث هو المذكور في السّحور (١) . حديثه في البصريين. ⦗٦٥٨⦘\nسُرَاقَة: بضم السين المهملة، وتخفيف الراء، وبالقاف.\n_________\n(١) انظر الحديث رقم (٤٥٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١٢) في تاريخ بن معين (٢/٣٠١)، التاريخ الكبير (٥/٦٤-٦٥)، الجرح والتعديل (٥/٣١)، الجمع بين رجال الصحيحين (٢٤٨)، تهذيب الكمال (٦٧٣)، تهذيب التهذيب (٥/١٨١-١٨٢) .","vol":"12","page":657},{"text":"<span data-type=\"title\" id=toc-4221>[١٧١٣] عبد الله بن الحارث بن نوفل</span>\nهو أبو محمد، عبد الله بن الحارث بن [نَوْفَل بن الحارث بن] (١) عبد المطَّلب بن هاشم بن عبد مَنَاف الهاشمي المدني. تحول إِلى البصرة، وكان واليًا بها.\nيقال: إِنه ولد على عهد رسول الله - ﷺ- وأُتي به إِليه فَحَنَّكَهُ، ودعا له. وهو الذي يُسمَّى بَبَّه، وعليه اصطلح أهل البصرة عند موت يزيد بن معاوية فبايعوه إِلى أن يتفق الناس على إِمام. وهو في الطبقة الثانية من التابعين، ومن أصحاب عمر.\nروى عن عُمَر، وعثمان، وعلي، والعبّاس، وصفوان بن أُمَيَّة، وابن عباس.\nروى عنه ابناه إِسحاق، وعبد الله، ويزيد بن أبي زياد.\nمات بعمان سنة أربع وثمانين.\nبَبَّه: بفتح الباء الموحدة، وتشديد الأخرى، وفتحها.\nوزياد: من الزيادة.\n_________\n(١) الزيادة من م، وهي ساقطة من خ، انظر \" الجرح والتعديل \" ٥ / ٣٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١٣) تهذيب الكمال (٢/٦٧٣)، تهذيب التهذيب (٥/١٨٠)، (٣١٠)، تقريب التهذيب (١/٤٠٨)، (٢٤٣)، الجرح والتعديل (٥/ص٣٠)، الثقات (٥/٩) .","vol":"12","page":658},{"text":"<span data-type=\"title\" id=toc-4222>[١٧١٤] عبد الله بن حَبيب</span>\nهو أبو عبد الرحمن، عبد الله بن حبيب بن رُبَيِّعَة السُّلَمي الكُوفي. تابعي، ولأبيه حبيب صحبة. وهو أحد أعلام التابعين وثقاتهم. صحب عليَّ بن أبي طالب، وسمع منه، ومن عثمان بن عفَّان، وابن مسعود، وحُذَيْفة، وأبي موسى.\nوروى عنه أبو إِسحاق الهمداني، وسعيد بن عبيدة، وزيد بن عطاء، وإِبراهيم النَّخَعي، يقال: صام ثمانين رمضان. حديثه عند الكوفيين. مات سنة خمس ومائة، وله تسعون سنة.\nرُبَيِّعَة: بضم الراء الموحدة، وتشديد الياء وكسرها.\nوالسُّلَمي: بضم السين، وفتح اللام.\nوعُبَيدة: بضم العين، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١٤) تهذيب الكمال (٢/٦٧٤)، تهذيب التهذيب (٥/١٨٣)، (٣١٧)، تقريب التهذيب (١/٤٠٨)، (٢٥٠)، خلاصة تهذيب الكمال (٢/٤٨)، الكاشف (٢/٧٩)، تاريخ البخاري الكبير (٥/٧٢)، تاريخ البخاري الصغير (١/٢٠١)، (١٥٨)، الجرح والتعديل (٥/١٦٤)،طبقات ابن سعد (٦/١١٩)،سير الأعلام (٤/٢٦٧) والحاشية، الوافي بالوفيات (١٧/١٢١) والحاشية، الثقات (٥/٩)، ديوان الإسلام (ت١٤٦١) .","vol":"12","page":658},{"text":"<span data-type=\"title\" id=toc-4223>[١٧١٥] عبد الله بن حَسَّان</span>\nهو أبو الجُنَيْد، عبد الله بن حَسَّان العَنْبَري التَّمِيمي، أحد بني كعب بن العَنْبَر. كان من سكان البادية، وقدم البصرة. ⦗٦٥٩⦘\nروى عن جَدَّتَيْهِ صَفِيَّة ودُحَيْبَة.\nروى عنه حفص بن عُمَر، وأبو داود، وأبو سَلَمَة.\nالجُنَيْد: بضم الجيم، وفتح النون، وسكون الياء تحتها نقطتان.\nوالعنبري: بالعين المهملة، والنون، والباء الموحدة.\nودُحَيْبَة: بضم الدال المهملة، وفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١٥) تهذيب الكمال (٢/٦٧٤)، تهذيب التهذيب (٥/١٨٥)، (٣٢٠)، تقريب التهذيب (١/٤٠٩)، (٢٥٣)، خلاصة تهذيب الكمال (٢/٤٩)، الكاشف (٢/٨٠)، تاريخ البخاري الكبير (٥/٧٣)، الجرح والتعديل (٥/١٨٠)، الثقات (٨/٣٣٧) .","vol":"12","page":658},{"text":"<span data-type=\"title\" id=toc-4224>[١٧١٦] عبد الله بن الحَسَن</span>\nهو أبو محمد، عبد الله بن الحسن بن الحسن بن علي بن أبي طالب الهاشمي. من سادات بني هاشم.\nروى عن أبيه، وأمه فاطمة بنت الحسين بن عليّ، وإِبراهيم بن محمد بن طلحة، وأبي بكر بن حزم.\nروى عنه مالك بن أنس، وعبد العزيز بن محمد الدراوردي، ومنذر بن زياد الطائي.\nمات في حبس المنصور بالكوفة سنة خمس وأربعين ومائة - وقيل: مات ببغداد، وهو وهم - وله ست وأربعون سنة، وقيل: خمس وسبعون سنة.\nحزم: بالحاء المهملة، والزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١٦) تهذيب الكمال (٢/٦٧٤)، تهذيب التهذيب (٥/١٨٦)، (٣٢١)، تقريب التهذيب (١/٤٠٩)، (٢٥٤)، خلاصة تهذيب الكمال (٢/٤٩)، الكاشف (٢/٨٠)، تاريخ البخاري الكبير (٥/٧١)، تاريخ البخاري الصغير (١/٢٨٧)، الجرح والتعديل (٥/١٥٠)، الوافي بالوفيات (١٧/١٣٥)، الحاشية طبقات ابن سعد (٥/٣١٩)، (٧/١٧٣)، (٨/٣٠)، (٤٧٣)، (٤٧٤)، البداية والنهاية (١٠/٩٥)، نسيم الرياض (٣/٤١٦)، تاريخ الطبري (٣/١٥٢) .","vol":"12","page":659},{"text":"<span data-type=\"title\" id=toc-4225>[١٧١٧] عبد الله بن حنين</span>\nهو عبد الله بن حُنَيْن، مولى العباس بن عبد المطلب، وقيل: مولى علي بن أبي طالب، وهو أخو عبيد ومحمد مَوْلَيَيْ العباس. وهو تابعي مشهور ثقة.\nروى عن عليّ بن أبي طالب، وابن عبّاس، وأبي أيّوب الأنصاري.\nمات قريبًا من أول ولاية يزيد بن عبد الملك.\nروى عنه ابنه إِبراهيم، وأسامة بن زيد اللَّيْثي، ومحمد بن المُنْكَدِر، وشَرِيك بن أبي نَمِر.\nحُنَيْن: بضم الحاء المهملة، وفتح النون الأولى، وسكون الياء تحتها نقطتان بينهما.\nوشَرِيك: بفتح الشين المعجمة، وكسر الراء.\nونَمِر: بفتح النون، وكسر الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١٧) تهذيب الكمال (٢/٦٧٦)، تهذيب التهذيب (٥/١٩٣)، (٣٣٣)، تقريب التهذيب (١/٤١١)، (٢٦٧)، خلاصة تهذيب الكمال (٢/ ٥١)، الكاشف (٢/٨٢)، تاريخ البخاري الكبير (٥ /٦٩)، الجرح والتعديل (٥/ ١٧٧) .","vol":"12","page":659},{"text":"<span data-type=\"title\" id=toc-4226>[١٧١٨] عبد الله بن داود</span>\nهو أبو عبد الرحمن، عبد الله بن داود الخُرَيْبي الكوفي. سكن خُرَيْبَة البصرة، فنسب إِليها هو مشهور، كثير الحديث.\nسمع الأعمش، وهشام بن عروة، وإِسماعيل بن أبي خالد، وعثمان بن الأسود.\nروى عنه مُسَدَّد، ومحمد بن المُثَنَّى.\nمات سنة ثلاث عشرة ومائتين.\nوالخُرَيْبة: بضم الخاء المعجمة، وفتح الراء، وسكون الياء، وبالباء الموحدة: محلة بالبصرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١٨) تهذيب الكمال (٢/٦٧٧)، تهذيب التهذيب (٥/١٩٩)، (٣٤٥)، تقريب التهذيب (١/٤١٢)، (٢٨٠)، خلاصة تهذيب الكمال (٢/٥٣)، الكاشف (٢/٨٣)، تاريخ البخاري الكبير (٥/٨٢)، تاريخ البخاري الصغير (٢/٣٢٤)، الجرح والتعديل (٥/٢٢١)، سير الأعلام (٩/٣٤٧) والحاشية، البداية والنهاية (١٠/٢٦٧)، الثقات (٧/٦٠) .","vol":"12","page":660},{"text":"<span data-type=\"title\" id=toc-4227>[١٧١٩] عبد الله بن الدَّيْلَمي</span>\nهو أبو بُسْر، عبد الله بن الدَّيْلَمي - واسم الدَّيْلَمي فيروز -، تابعي مشهور، حديثه في الشاميِّين.\nروى عن أبيه، وعن عبد الله بن مسعود، وعبد الله بن عمر، وغيرهم.\nروى عنه ربيعة بن يزيد.\nبُسْر: بضم الباء الموحدة، وسكون السين المهملة. وقد كناه البخاري ومسلم بكسر الباء، وبالشين المعجمة. قال الحاكم أبو أحمد: وهو وهم منهما.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧١٩) تهذيب التهذيب (٥/٣٥٨)، (٦١٥) تهذيب الكمال (٢/٦٧٩)، (٧٢٣)، تقريب التهذيب (١/٤٤٠)، (٤٥١)، خلاصة تهذيب الكمال (٢/٥٣)، (٨٨)، الكاشف (٢/١١٨)، تاريخ البخاري الكبير (٥/٨٠)، لسان الميزان (٣/٢٨٤)، الثقات (٥/٢٣) .","vol":"12","page":660},{"text":"<span data-type=\"title\" id=toc-4228>[١٧٢٠] عبد الله بن دينار</span>\nهو عبد الله بن دِينار، مولى عبد الله بن عُمَر. من تابعي المدينة وثقاتهم.\nسمع ابن عمر.\nروى عنه نفر من الأعلام.\nمات سنة سبع وعشرين ومائة، وقيل: سنة اثنتين وثلاثين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢٠) تهذيب الكمال (٢/٦٧٩)، تهذيب التهذيب (٥/٢٠١)، (٣٤٩)، تقريب التهذيب (١/٤١٣)، (٢٨٤)، خلاصة تهذيب الكمال (٢/٥٣)، الكاشف (٢/٨٤)، تاريخ البخاري الكبير (٥/٨١)، الجرح والتعديل (٥/٢١٧)، ميزان الاعتدال (٢/٤١٧)، الوافي بالوفيات (١٧/١٦٢)، الحاشية طبقات الحفاظ (٥٠)، سير الأعلام (٥/٢٥٣) والحاشية، الثقات (٥/١٠) .","vol":"12","page":660},{"text":"<span data-type=\"title\" id=toc-4229>[١٧٢١] عبد الله بن رافع</span>\nهو أبو رافع، عبد الله بن رافع، مولى أم سلمة، زوج النبي - ﷺ-. يُعَدُّ في تابعي أهل المدينة، وحديثه في المدنيين.\nسمع أم سَلَمَة، وأبا هُرَيْرة.\nروى عنه سعيد بن أبي سعيد المَقْبُري، وأفلح بن سعيد، وابن إِسحاق.\nأفلح: من الفلاح.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢١) تهذيب الكمال (٢/٦٨٠)، تهذيب التهذيب (٥/٢٠٦)، (٣٥٥)، تقريب التهذيب (١١/٤١٣)، (٢٨٩)، خلاصة تهذيب الكمال (٢/٥٤)، الكاشف (٢/٨٤)، تاريخ البخاري الكبير (٥/٩٠)، الجرح والتعديل (٥/٢٤٧)، الثقات (٥/٣٠) .","vol":"12","page":660},{"text":"<span data-type=\"title\" id=toc-4230>[١٧٢٢] عبد الله بن رَبَاح</span>\nهو أبو خالد، عبد الله بن رباح الأنصاري. كان يُعَدُّ في فقهاء الأنصار. تابعي جليل القدر.\nروى عن أبي قَتَادة، وأبي هريرة، ومعاوية.\nروى عنه ثابت البُنَاني، وغيره. وأبو عمران الجَوْني.\nرباح: بفتح الراء، وتخفيف الباء الموحدة، وبالحاء المهملة.\nوالبُنَاني: بضم الباء الموحدة، وتخفيف النون الأولى.\nوالجَوْني: بفتح الجيم، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢٢) تهذيب الكمال (٢/٦٨٠)، تقريب التهذيب (٥/٢٠٦)، (٣٥٧)، تقريب التهذيب (١/٤١٤)، (٢١٩)، خلاصة تهذيب الكمال (٢/٥٤)، الكاشف (٢/٨٤)، تاريخ البخاري الكبير (٥/٨٤)،الجرح والتعديل (٥/٢٤٣) الوافي بالوفيات (١٧/١٦٣)، طبقات ابن سعد (١/١٨٢)، الثقات (٥/٢٧) .","vol":"12","page":661},{"text":"<span data-type=\"title\" id=toc-4231>[١٧٢٣] عبد الله بن رَجاء</span>\nهو أبو عمرو، عبد الله بن رَجاء بن عمر، ويقال: ابن رجاء بن المُثَنَّى الغدني (١) البصري.\nسمع شعبة، والمسعودي.\nتوفي آخر يوم من ذي الحجة سنة تسع عشرة ومائتين.\nالمُثَنَّى: بضم الميم، وفتح الثاء المثلثة، وتشديد النون.\nوالغدني: بضم الغين المعجمة، وتخفيف الدال المهملة، وبالنون.\n_________\n(١) في خ: الغداني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢٣) تهذيب الكمال (٢/٦٨٠)، تهذيب التهذيب (٥/٢٠٩)، (٣٦٣)، تقريب التهذيب (١/٤١٤)، (١٩٦)، خلاصة تهذيب الكمال (٢/٥٥)، الكاشف (٢/٨٥)، تاريخ البخاري الكبير (٥/٩١)، الجرح والتعديل (٥/٢٥٥)، ميزان الاعتدال (٢/٤٢١)، لسان الميزان (٧/٢٦١)، الوافي بالوفيات (١٧/١٦٥)، البداية والنهاية (١٠/٢٨٣)، سير الأعلام (١٠/٣٧٦) والحاشية، الثقات (٨/٣٣٩) .","vol":"12","page":661},{"text":"<span data-type=\"title\" id=toc-4232>[١٧٢٤] عبد الله بن الزُّبَير</span>\nهو أبو بكر، عبد الله بن الزُّبَير بن عيسى بن عبد الله بن الزُّبَيْر بن عُبَيْد الله بن حُمَيْد الحُمَيْدي المكّي القُرَشي الأَسدي. كان من أثبت الناس في سفيان بن عُيَيْنَة. قال: جالسته تسع عشرة سنة أو نحوها.\nروى عن مسلم بن خالد الزَّنْجي، والدراوردي، ووكيع، والشافعي - محمد بن إِدريس - ورحل معه إِلى مصر، حتى مات الشافعي، ورجع إِلى مكة.\nروى عنه البخاري - محمد بن إِسماعيل- كثيرًا في «صحيحه» .\nومات بمكة سنة تسع عشرة ومائتين، وقيل: سنة عشرين. قال يعقوب بن سفيان: ما رأيت أنصحَ للإِسلام وأهله من الحُمَيْدي.\nالزَّنْجي: بفتح الزاي، وسكون النون، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢٤) تهذيب الكمال (٢/٦٨٢)، تهذيب التهذيب (٥/٢١٥)، (٣٧٢)، تقريب التهذيب (١/٤١٥)، (٣٠٥)، خلاصة تهذيب الكمال (٢/٥٦)، الكاشف (٢/٨٦)، تاريخ البخاري الكبير (٥/٩٦)، تاريخ البخاري الصغير (٢/٣٣٩)، الجرح والتعديل (٥/٥٢٤)، الوافي بالوفيات (١٧/١٧٩)، الحاشية ديوان الإسلام (ت٧٩٤)، سير الأعلام (١٠/٦١٦) والحاشية، الثقات (٨/٣٤١) .","vol":"12","page":661},{"text":"<span data-type=\"title\" id=toc-4233>[١٧٢٥] عبد الله بن زُرَيْر</span>\nهو عبد الله بن زُرَيْر الغافِقي. تابعي مشهور. ⦗٦٦٢⦘\nروى عن علي بن أبي طالب. روى عنه أبو أَفْلَح الهَمْداني، ومَرْثَد بن عبد الله، وعبد الله بن الحارث، والحارث بن يزيد. حديثه في المصريِّين.\nمات سنة ثمانين.\nزُرَيْر: بضم الزاي، وفتح الراء، وسكون الياء تحتها نقطتان، وبعدها راء أخرى.\nوالغَافِقي: بالغين المعجمة، والفاء، وبعدها قاف.\nوأَفْلَح: من الفلاح.\nومَرْثَد: بالراء والثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢٥) تهذيب الكمال (٢/٦٨٢)، تهذيب التهذيب (٥/٢١٦)، (٣٧٤)، تقريب التهذيب (١/٤١٥)، (٣٠٧)، خلاصة تهذيب الكمال (٢/٥٦)، الكاشف (٢/٨٦)، تاريخ البخاري الكبير (٥/٩٥)، الجرح والتعديل (٥/٢٨١)، الثقات (٥/٢٤) .","vol":"12","page":661},{"text":"<span data-type=\"title\" id=toc-4234>[١٧٢٦] عبد الله بن زُغْب</span>\nهو عبد الله بن زُغْب الإِيادي. قال ابن مندة: ذكر في الصحابة ولا يصح. وهو من تابعي أهل حمص.\nروى عنه ضمرة بن حبيب، وعبد الرحمن بن عايذ.\nعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\nوزُغْب: بضم الزاي، وسكون الغين المعجمة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢٦) تهذيب الكمال (٢/٦٨٣)، تهذيب التهذيب (٥/٢١٧)، (٣٧٥)، تقريب التهذيب (١/٤١٦)، (٣٠٨)، خلاصة تهذيب الكمال (٢/٥٧)، الكاشف (٢/٨٧)، ميزان الاعتدال (٢/٤٢٣)، تجريد أسماء الصحابة (١/٣١١)، الإصابة (٤/٩٥)، الاستيعاب (٣/٩١٠)، نقعة الصديان (ت١٠٦) .","vol":"12","page":662},{"text":"<span data-type=\"title\" id=toc-4235>[١٧٢٧] عبد الله بن أبي زكريا</span>\nهو عبد الله بن أبي زكريا - واسم أبي زكريا إِياس - بن يزيد الخُزاعي. يُعَدُّ في الشَّاميِّين، تابعي.\nروى عن سلمان، وسمع أم الدرداء.\nروى عنه خالد بن دِهْقان. ويقال: حديثه عن سلمان مرسل.\nودِهْقان: بكسر الدال المهملة، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢٧) طبقات بن سعد (٧/٤٥٦)، تاريخ بن معين (٢/٣٠٨)، طبقان خليفة (٣١٢)، التاريخ الكبير (٥/٩٦)، الجرح والتعديل (٥/٧، ٦٢) تاريخ دمشق اجزء عبادة بن أوفى) (٤٠٣-٤١٥)، مختصر بن منظور (١٢/٤٢-٤٤) تهذيب الكمال (٦٨٣)، سير أعلام النبلاء (٦/٥٨٦)، تهذيب التهذيب (٥/٢١٨) .","vol":"12","page":662},{"text":"<span data-type=\"title\" id=toc-4236>[١٧٢٨] عبد الله بن زِياد</span>\nهو أبو مريم، عبد الله بن زِياد الأسَدي - من أسَدِ ربيعة - الكوفي. يُعَدُّ في الطبقة الثانية من تابعي الكوفيِّين، وحديثه فيهم.\nروى عن عَمَّار بن ياسر.\nروى عنه أبو حَصِين.\n[الحصين] (١): بفتح الحاء المهملة، وكسر الصاد المهملة.\n_________\n(١) الزيادة ليست في الأصلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢٨) تهذيب الكمال (٢/٦٨٤)، تهذيب التهذيب (٥/٢٢١)، (٣٧٩) تقريب التهذيب (١/٤١٦)، (٣١٢)، خلاصة تهذيب الكمال (٢/٥٧)، الكاشف (٢/٨٧)، الجرح والتعديل (٥/٢٧٦)، الثقات (٥/٥٨)","vol":"12","page":662},{"text":"<span data-type=\"title\" id=toc-4237>[١٧٢٩] عبد الله بن زَيْد</span>\nهو أبو قِلابَة، عبد الله بن زيد بن عَمْرو الجَرْمي الأَزَدي البصري. أحد أعلام التابعين وثقاتهم.\nروى عن أَنَس بن مالك، ومالك بن الحُوَيْرث، وعَمْرو بن سَلَمَة.\nروى عنه خالد الحَذَّاء، وأيوب السَّخْتِياني، وخلق سواهم. قال السَّخْتِياني: كان والله أبو قِلابة من الفقهاء ذوي الألباب.\nمات بالشام سنة ستّ أو سبع ومائة. وقد ذكره أبو إِسحاق الشيرازي في «طبقات الفقهاء» . وَعَدَّهُ في الطبقة الأولى من طبقات تابعي البصرة.\nقِلابة: بكسر القاف، وتخفيف اللام، والباء الموحدة.\nوالحُوَيْرِث: بضم الحاء المهملة، وفتح الواو، وسكون الياء، وبالثاء المثلثة.\nوسَلِمَة: بكسر اللام.\nوالجَرْمي: بفتح الجيم، والراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٢٩) تهذيب الكمال (٢/٦٨٤)، تهذيب التهذيب (٥/٢٢٤)، سير الأعلام (٣٨٧)، تقريب التهذيب (١/ ٤١٧)، (٣١٩)، خلاصة تهذيب الكمال (٢/٥٨)، الكاشف (٢/٨٨)، تاريخ البخاري الكبير (٥/٩٢)، تاريخ البخاري الصغير (١/٢٠٣)، الجرح والتعديل (٥/٢٦٨)، ميزان الاعتدال (٢/٤٢٥)، (٤٢٦)، لسان الميزان (٧/٢٦٢)، الوافي بالوفيات (١٧/١٨٥) والحاشية، البداية والنهاية (٩/٢٣١)، سير الأعلام (٤/٤٦٨) والحاشية، الثقات (٥/٢)، ديوان الإسلام (ت١٦٧٧) .","vol":"12","page":663},{"text":"<span data-type=\"title\" id=toc-4238>[١٧٣٠] عبد الله بن السَّائب</span>\nهو عبد الله بن السَّائب بن يزيد بن السَّائب.\nروى عن أبيه، عن جدِّه، عن النبي - ﷺ-. هكذا جاء نسبه في كتاب المزح (١)، وقد أخرج الحديث الترمذي، وأبو داود. فأما أبو داود، فقال: عبد الله بن السائب بن يزيد عن أبيه عن جدِّه، ولم يسمِّ السائب الثاني. وأما التِّرمذي فإنَّه قال كذلك، إِلا أنه قال في آخر الحديث: «والسائب بن يزيد له صحبة، قد سمع من النبيّ - ﷺ-، وهو غلام، قُبض النبي - ﷺ-، والسائب ابن سبع سنين، وأبوه يزيد بن السائب هو من أصحاب النبي - ﷺ-، وقد روى عن النبي - ﷺ- أحاديث» انتهى كلام الترمذي، فجعل والد يزيد السائب أيضًا.\nوالذي جاء في أسماء الصحابة، في باب السائب بن يزيد: أما في تاريخ البخاري، وكتاب ابن عبد البرّ وكتاب الحازمي قال: السائب بن يزيد ابن أخت نِمر الكِنْدي، واختلف في نسبه فقيل: الكِنْدي، وقيل: الأزْدي، وقيل: كِناني، وقيل: لَيْثي، وقيل: هُذَلي. هكذا قال ابن عبد البرّ. وأما في كتاب ابن مندة فالذي جاء فيه: السائب بن يزيد ابن أخت نَمِر، هذا والسائب ابن يزيد مولى عطاء من فوق. وأما في كتاب الإِمام جمال الدين أبي الفرج ابن الجوزي، فإنه أضاف إِلى هذين الاثنين ثالثًا، وهو السائب بن يزيد بن سعيد وفيه نظر، فإن السائب بن يزيد بن أخت نَمِر هو ⦗٦٦٤⦘ السائب بن يزيد بن سعيد، وأخت نمر اسم أحد أجداده، وقال ابن الجوزي: أن أبا نعيم الأصفهاني، قال: إِن السائب بن يزيد مولى عطاء هو ابن أخت نمر.\nهذا الذي جاء في باب السائب بن يزيد، وأما الذي جاء في باب يزيد فإني لم أقف في واحد من هذه الكتب المسماة على يزيد بن السائب صحابي كما ذكره الترمذي وإنما جاء في كتاب ابن مندة اسمان: أحدهما: يزيد أبو السائب الأزدي عداده في بني كنانة.\nروى عنه ابنه السائب، وذكر أن النبي - ﷺ- مسح برأسه، ثم إنه أخرج عنه الحديث الذي أخرجه الترمذي، وأبو داود في كتاب المزح، وهو: «لا يأخذن أحدكم متاع أخيه لاعبًا جادًا» الحديث. والثاني: يزيد أبو السائب ابن أخت نَمِر.\nروى عنه ابنه السائب، وقال: فرّق البخاري بينه وبين الأول، فهذا القول من ابن مندة يدلّ على أن الذي أخرج حديث المزح هو غير ابن أخت نَمر، إِلا أنه لم يذكر اسم والد يزيد كما ذكره الترمذي. وقد نبهنا على ما عرفناه من الخلاف في ذلك.\nفأما عبد الله بن السائب الراوي عن أبيه عن جدِّه فإنه تابعي حجازي قليل الحديث، وحديثه عند أهل المدينة.\nروى عنه ابن أبي ذئب، وهذا هو ابن أخت نمر، هكذا جاء في كتاب «التاريخ» للبخاري، لأنه لم يرد فيه إِلا هذا. وعبد الله بن السائب الشيباني، وكذلك لم يرد في كتاب الحازمي غير هذين الاسمين، وهو قد التزم تخريج أسماء رجال الكتب الخمسة التي أحدها «كتاب الترمذي»، وثانيها «كتاب أبي داود» . ثم راوي هذا الحديث عن عبد الله بن السَّائب هو ابن أبي ذئب، وهو الذي روى عن عبد الله بن السَّائب بن أخت نمر والله أعلم.\n_________\n(١) انظر الحديث رقم (٨٥٢٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣٠) تهذيب التهذيب (٥١/٢٢٩)، (٣٩٤)، تقريب التهذيب (١/٤١٨)، (٣٢٥)، الكاشف (٢/٩٠)، تاريخ البخاري الكبير (٥/١٠٣)، الجرح والتعديل (٥/٣٠٢)، ميزان الاعتدال (٢/٤٢٦)، لسان الميزان (٧/٢٦٢)، الثقات (٥/٣٢) .","vol":"12","page":663},{"text":"<span data-type=\"title\" id=toc-4239>[١٧٣١] عبد الله بن السائب الشيباني</span>\nهو عبد الله بن السائب الشيباني.\nروى عن أبيه، وعن عبد الله بن عمرو.\nوروى عنه أبو هاشم. ويقال فيه: الكندي. وعداده في الكوفيين. قال يحيى وأبو حاتم الرازي: ثقة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣١) تهذيب الكمال (٢/٦٨٥)، تهذيب التهذيب (٥/٢٣٠)، (٣٩٥)، تقريب التهذيب (١/٤١٨)، (٣٢٦)، خلاصة تهذيب الكمال (٢/٥٩)، الكاشف (٢/٩٠)، تاريخ البخاري الكبير (٥/١٠٣)، الجرح والتعديل (٥/ ٣٠٣)، (٣٠٥)، ميزان الاعتدال (٢/٤٢٦)، الثقات (٥/٣٢) .","vol":"12","page":664},{"text":"<span data-type=\"title\" id=toc-4240>[١٧٣٢] عبد الله بن سَخْبَرة</span>\nهو أبو معمر، عبد الله بن سَخْبَرَة الأَزْدي، ويقال: الأَسْدي - بسكون السين - من أزْدِ شنوءة الكوفي، يُعَدَّ في الطبقة الأولى من تابعي الكوفَّيين. ⦗٦٦٥⦘\nروى عن عمر، وعلي، وابن مسعود وخباب.\nروى عنه مجاهد، وإبراهيم النخعي، وعمارة بن عمير.\nسخبرة: بفتح السين المهملة، وسكون الخاء المعجمة، وفتح الباء الموحدة.\nوشنوءة: بفتح الشين المعجمة، وضم النون، وفتح الهمزة.\nوخَبَّاب: بفتح الخاء المعجمة، وتشديد الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣٢) تهذيب الكمال (٢/٦٨٦)، تهذيب التهذيب (٥/٢٣٠)، (٣٩٧)، تقريب التهذيب (١/٤١٨)، (٣٢٨)، خلاصة تهذيب الكمال (٢/٥٩)، الكاشف (٢/٩٠)، تاريخ البخاري الكبير (٢/٩٧)، الجرح والتعديل (٥/٣٢١)، ميزان الاعتدال (٢/٤٢٧)، الوافي بالوفيات (١٧/١٨٨)، طبقات ابن سعد (٦/٧٠)، سير الأعلام (٤/١٣٣) والحاشية، الثقات (٥/٢٥) .","vol":"12","page":664},{"text":"<span data-type=\"title\" id=toc-4241>[١٧٣٣] عبد الله بن سُفْيَان</span>\nهو أبو سَلَمة، عبد الله بن سُفْيَان المَخْزومي. من أهل مكة.\nروى عن عبد الله بن السَّائب.\nروى عنه محمد بن عَبَّاد - بتشديد الباء الموحدة -.\nوهو صالح الحديث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣٣) تهذيب الكمال (٢/٦٨٩)، تهذيب التهذيب (٥/٢٤٠)، (٤١٧)، تقريب التهذيب (١/٤٢٠)، (٣٤٩)، خلاصة تهذيب الكمال (٢/٦٢)، الكاشف (٢/٩٢)، تاريخ البخاري الكبير (٥/١٠٢)، ميزان الاعتدال (٢/ ٤٣٠) .","vol":"12","page":665},{"text":"<span data-type=\"title\" id=toc-4242>[١٧٣٤] عبد الله بن سَلِمَة</span>\nهو عبد الله بن سَلِمَة المُرادي الكوفي.\nحَدَّث عن علي، وابن مسعود، وسعد، وعمَّار.\nروى عنه عمرو بن مُرَّة، وأبو إِسحاق. وقال ابن نُمَير: إن عبد الله بن سَلِمَة الذي روى عنه أبو إِسحاق هو غير الذي روى عنه عمرو بن مُرَّة.\nسَلِمَة: بكسر اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣٤) تهذيب الكمال (٢/٦٩٠)، تهذيب التهذيب (٥/٢٤١)، (٤٢٠)، تقريب التهذيب (١/٤٢٠)، (٣٥٢)، خلاصة تهذيب الكمال (٢/٦٢)، الكاشف (٢/٩٣)، ميزان الاعتدال (٢/٤٣٠)، (٤٣١)، الوافي بالوفيات (١٧/٢٠٠)، أسد الغابة (٣/١٧٨)، طبقات ابن سعد (٦/٧٩) .","vol":"12","page":665},{"text":"<span data-type=\"title\" id=toc-4243>[١٧٣٥] عبد الله بن سليمان</span>\nهو أبو بكر، عبد الله بن أبي داود سليمان بن الأشْعَث الأزْدي السِّجِسْتاني (١) . رحل به أبوه، فطاف البلادَ شرقًا وغربًا، وسَمَّعَه من علماء ذلك الوقت، فسمع بأكثر البلاد المشهورة. واستوطن بغداد.\nحدّث عن علي بن خَشْرَم، ومحمد بن يحيى الذُّهَلي، وإِسحاق بن منصور، ومحمد بن بَشّار بُنْدار، ومحمد بن المُثَنَّى، ويعقوب الدَّوْرَقي، وخلق كثير من الأئمة الأعلام.\nروى عنه أبو بكر بن مُجاهد المُقْرئ، ودَعْلَج بن أحمد، وأبو بكر الشَّافعي، ومحمد بن المُظَفَّر، وخَلْق سواهم كثير من الأئمة. ⦗٦٦٦⦘\nولد سنة ثلاثين ومائتين. ومات ببغداد سنة عشر وثلاثمائة. قيل: إنه صلَّى عليه زهاء ثلاثمائة ألف إِنسان في أربعة مواضع.\nخَشْرم: بفتح الخاء المعجمة، وسكون الشين المعجمة.\nوبَشّار: بفتح الباء الموحدة، وتشديد الشين المعجمة.\nوبُنْدار: بضم الباء الموحدة، وسكون النون.\nوالدَّوْرَقي: بفتح الدال المهملة، وسكون الواو، وفتح الراء، وبالقاف.\nودَعْلَج: بالدال المهملة، وسكون العين المهملة، وفتح اللام، وبالجيم.\n_________\n(١) في م: السختياني.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣٥) طبقات المحدثين بأصبهان لأبي الشيخ (ق١٣٣ب-١٢٤أ) وذكر أخبار أصبهان (٢/٦٦، ٦٧)، تاريخ بغداد (٩/٤٦٤-٤٦٨)، طبقات الحنابلة (٢/٥١-٥٥)، تاريخ دمشق ٣٤٠/٧٣-٨٧)، المنتظم (٦/٢١٨-٢١٩)، وفيات الأعيان (٢/٤٠٤-٤٠٥)، سير أعلام النبلاء (١٣/٢٢١)، الصبر (٢/١٦٤-١٦٥)، تذكرة الحفاظ (٧٦٧-٧٧٤) لسان الميزان (٣/٢٩٣-٢٩٧)، النجوم الزاهرة (٣/٢٢٢) .","vol":"12","page":665},{"text":"<span data-type=\"title\" id=toc-4244>[١٧٣٦] عبد الله بن شُبْرُمة</span>\nهو أبو شُبْرُمة، عبد الله بن شُبْرُمَة بن الطُّفَيْل بن حَسّان بن المُنْذِر من بني سَعْد بن ضَبَّة الضَّبِّي الكوفي. عمّ عُمارة بن القَعْقَاع وعُمَارة أكبر منه. وهو أحد فقهاء أهل الكوفة وعلمائهم.\nكان ممن تفقَّه بالشعبي. وروى عنه، وعن ابن سيرين، وأبي زرعة.\nروى عنه شُعْبَة، وابن عُيَيْنَة.\nمات سنة أربع وأربعين ومائة.\nشُبْرُمَة: بضم الشين المعجمة، وسكون الباء الموحدة، وضم الراء.\nوضَبَّة: بفتح الضاد المعجمة، وتشديد الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣٦) تهذيب الكمال (٢/٧٩٢)، تهذيب التهذيب (٥/٢٥٠)، (٤٣٩)، تقريب التهذيب (١/٤٢٢)، (٣٧٢)، خلاصة تهذيب الكمال (٢/٦٤)، الكاشف (٢/٩٥)، تاريخ البخاري الكبير (٥/١١٧)، تاريخ البخاري الصغير (٢/٧٧)، (٨٩)، (٧٩)، (٨١)، الجرح والتعديل (٥/٣٨١)، ميزان الاعتدال (٢/٤٣٨)، (٢/١٠)، لسان الميزان (٧/٢٦٣)، الوافي بالوفيات (١٧/٠٧)، الحاشية طبقات ابن سعد (٦/٣٥٨)، الثقات (٧/٥)، (٨/٣٦٤) .","vol":"12","page":666},{"text":"<span data-type=\"title\" id=toc-4245>[١٧٣٧] عبد الله بن شَدَّاد</span>\nهو أبو داود، وقيل: أبو الوليد، عبد الله بن شَدّاد بن الهاد - واسم الهاد أُسامة - ابن عمر من بني مالك بن لَيْث بن بَكْر بن عَبْد مَناة اللَّيْثي المَدَني، ومنهم من قال الكوفي. يُعَدُّ في الطبقة الثانية من كبار التابعين وثقاتهم.\nروى عن عمر، وعلي، ومعاذ، وابن عباس، وعن أبيه، وخالته ميمونة أم المؤمنين.\nروى عنه الشعبي، وإِسماعيل بن محمد بن سعد، ومحمد بن أبي يعقوب، وعكرمة بن خالد، وأبو عون الثقفي.\nقتل بدُجَيْل (١) سنة إِحدى وثمانين، وقيل: فُقِد يومئذ، وقيل: غَرِقَ.\n_________\n(١) انظر \" معجم البلدان \" ٢ / ٤٤٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣٧) تهذيب الكمال (٢/٦٩٢)، تهذيب التهذيب (٥/٢٥١)، (٤٤١)، تقريب التهذيب (١/٤٢٢)، (٣٧٤)، خلاصة تهذيب الكمال (٢/٦٥)، الكاشف (٢/٩٥)، تاريخ البخاري الكبير (٥/١١٥)، الجرح والتعديل (٥/ ٣٧٣)، الوافي بالوفيات (١٧/٢١٠) والحاشية، البداية والنهاية (٩/٣٧)، سير الأعلام (٣/٣٢١)، (٣٢٢)، الثقات (٢٠٥) .","vol":"12","page":666},{"text":"<span data-type=\"title\" id=toc-4246>[١٧٣٨] عبد الله بن شَقِيق</span>\nهو أبو عبد الرحمن، عبد الله بن شَقِيق العُقيلي البصري، من بني عقيل بن كعب. وهو من مشاهير التّابعين وثقاتهم. ⦗٦٦٧⦘\nسمع عليًّا، وعثمان، وعائشة، ومن بعدهم.\nروى عنه الجُرَيْري.\nشقيق: بفتح الشين المعجمة، وكسر القاف الأولى.\nوعُقَيْل: بضم العين.\nوالجُرَيْري: بضم الجيم، وفتح الراء الأولى.\nمات سنة ثمان ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣٨) تهذيب الكمال (٢/٦٩٣)، تهذيب التهذيب (٥/٢٥٣)، (٤٤٤)، تقريب التهذيب (١/٤٢٢)، (٣٧٧)، خلاصة تهذيب الكمال (٢/٦٥)، الكاشف (٢/٩٦)، تاريخ البخاري الكبير (٥/١١٦)، الجرح والتعديل (٥/٣٧١)، ميزان الاعتدال (٢/٤٣٩)، الثقات (٥/١٠) .","vol":"12","page":666},{"text":"<span data-type=\"title\" id=toc-4247>[١٧٣٩] عبد الله بن شهاب</span>\nهو أبو الجَزْل، عبد الله بن شِهاب الخَوْلاني. في الطبقة الثانية من التابعين، وحديثه في الكوفيِّين.\nروى عن عمر، وعائشة.\nروى عنه خَيْثَمة، والشَّعبي، وشَبيب بن غَرْقَدَة.\nعزيز الحديث.\nالجَزْل: بفتح الجيم، وسكون الزاي، وباللام.\nوالخَوْلاني: بفتح الخاء المعجمة، وبالنون.\nوخَيْثَمة: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nوشَبيب: بفتح الشين المعجمة، وكسر الباء الموحدة الأولى.\nوغَرْقَدة: بفتح الغين المعجمة، وسكون الراء، وبالقاف، والدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٣٩) تهذيب الكمال (٢/٦٩٣)، تهذيب التهذيب (٥/٢٥٤)، (٤٤٦)، تقريب التهذيب (١/٤٢٣)، (٣٧٩)، خلاصة تهذيب الكمال (٢/٦٦)، الكاشف (٢/٩٦)، تاريخ البخاري الكبير (٥/١١٦)، تاريخ البخاري الصغير (١/٢)، (٤)، الجرح والتعديل (٥/٣٧٨)، طبقات ابن سعد (٤/١٢٥) .","vol":"12","page":667},{"text":"<span data-type=\"title\" id=toc-4248>[١٧٤٠] عبد الله بن صَفْوان</span>\nهو عبد الله بن صَفْوان بن أُمَيَّة بن خَلَف الجُمَحي القُرَشي المكي. كان من سادات التابعين.\nسمع حَفْصَة، وأُمّ سَلَمَة، وغيرهما.\nسمع منه أُمَيَّة بن صَفْوان، وهو ابن ابنه، وعبد الرحمن بن موسى، وأبو إِدريس، كان مع عبد الله بن الزُّبَيْر، وقتل معه في يوم واحد، يقال: إِنه قتل وهو متعلق بأستار الكعبة، وذلك سنة ثلاث وسبعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤٠) تهذيب الكمال (٢/٩٦٩)، تهذيب التهذيب (٥/٢٦٥)، (٤٥٥)، تقريب التهذيب (١/٤٢٣)، (٣٨٨)، خلاصة تهذيب الكمال (٢/٦٨)، الكاشف (٢/٩٧)، تعجيل المنفعة (٥/٨٤)، تاريخ البخاري الكبير (٥/١١٨) (٢/٦٩٦)، الجرح والتعديل (٥/٣٨٩)، الوافي بالوفيات (١٧/٢١٥) والحاشية، البداية والنهاية (٨/٣٤٥)، سير الأعلام (٤/١٥٠)، الحاشية،أسد الغابة (٣/٢٧٩)، تجريد أسماء الصحابة (١/٣١٨) .","vol":"12","page":667},{"text":"[١٧٤١] عبد الله بن طاوس\nهو أبو محمد، عبد الله بن طاوس بن كَيْسان اليَماني الخَوْلاني. كان يختلف إِلى مكة.\nسمع أباه، وعكرمة بن خالد. ⦗٦٦٨⦘\nروى عنه الثَّوْريّ، وابن عُيَيْنَة، ومُعمَّر. وكان من أعلم الناس بالعربية وأحسنهم خُلُقًا.\nمات سنة اثنتين وثلاثين ومائة.\nكَيْسان: بفتح الكاف، وسكون الياء تحتها نقطتان، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤١) تهذيب الكمال (٢/٦٩٦)، تهذيب التهذيب (٥/٢٦٧)، (٤٥٨)، تقريب التهذيب (١/٤٢٤)، (٣٩١)، خلاصة تهذيب الكمال (٢/٦٨)، الكاشف (٢/٩٨)، تاريخ البخاري الكبير (٥/١٢٣)، تاريخ البخاري الصغير (١/٨٧)، (٢/٢٩)، الوافي بالوفيات (١٧/٢٢٤)، الحاشية طبقات ابن سعد (٣١٤)، (٥٣٩)، سير الأعلام (٦/١٠٣) والحاشية، الثقات (٧/٤) .","vol":"12","page":667},{"text":"<span data-type=\"title\" id=toc-4250>[١٧٤٢] عبد الله بن أبي طَلْحَة</span>\nهو عبد الله بن أبي طَلْحَة زيد بن سَهْل الأنصاري المَدَني. من سادات الأنصار، ويقال: إنه الذي أتى به أنس بن مالك إِلى رسول الله - ﷺ- فحنَّكه، وسمَّاه عبد الله، غير أنه يُعَدّ في التابعين.\nروى عنه ابنه إِسحاق، حديثه في المدنيِّين. وقد ذكرنا في الصحابة عبد الله بن أبي طلحة الأنصاري الذي قد أشرنا إِليه هنا فيحتمل أن يكونا اثنين وأن يكونا واحدًا والله أعلم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤٢) تهذيب الكمال (٢/٦٩٧)، تهذيب التهذيب (٥/٢٦٩)، (٤٦١)، تقريب التهذيب (١/٤٢٤)، (٣٩٣)، خلاصة تهذيب الكمال (٢/٦٨)، الكاشف (٢/٩٨)، تاريخ البخاري الكبير (٥/٩٤)، الوافي بالوفيات (٣/٢٨٤)، تجريد أسماء الصحابة (١/٣١٩)، الاستيعاب (٣/٩٢٩)، البداية والنهاية (٩/٤٣)، طبقات ابن سعد (٨/٤٢٥)، (٤٣١)، الثقات (٣/٢٤٣) .","vol":"12","page":668},{"text":"<span data-type=\"title\" id=toc-4251>[١٧٤٣] عبد الله بن ظالِم</span>\nهو عبد الله بن ظالِم المازِني.\nروى عن سعيد بن زَيْد بن عَمْرِو بن نُفَيْل.\nروى عنه هِلال بن يَسَاف، وعبد الملك بن مَيْسَرة.\nنُفَيْل: بضم النون، وفتح الفاء.\nويَسَاف: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة، وبالفاء.\nومَيْسَرة: ضد ميمنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤٣) تهذيب الكمال (٢/٦٩٧)، تهذيب التهذيب (٥/٢٦٩)، (٤٦٢)، تقريب التهذيب (١/٤٢٤)، (٣٩٤)، خلاصة تهذيب الكمال (٢/٦٨)، الكاشف (٢/٩٩)، تاريخ البخاري الكبير (٥/١٢٤)،الجرح والتعديل (٥/٤٧) (٨/٩٣٥)، ميزان الاعتدال (٢/٤٤٨)، لسان الميزان (٢٦٤٧)، الثقات (٥/١٨) .","vol":"12","page":668},{"text":"<span data-type=\"title\" id=toc-4252>[١٧٤٤] عبد الله بن عامِر</span>\nهو أبو عمران، عبد الله بن عامِر اليَحْصَبي القارئ الشَّامي. كان علمًا ثقة حافظًا فيما رواه، وكان من التابعين في الطبقة الثانية، وأحد القرَّاء السبعة. جليل القدر لقي واثلة بن الأسْقَع، وروى عنه، وعن معاوية.\nروى عنه ربيعة بن يزيد، وجعفر بن ربيعة، وقرأ القرآن على المغيرة ابن أبي شهاب المَخْزومي، عن عثمان بن عفَّان.\nوولد سنة إِحدى وعشرين من الهجرة في أولها. ومات يوم عاشوراء سنة ثماني عشرة ومائة بدمشق، وله سبع وتسعون سنة.\nاليَحْصَبي: بفتح الياء تحتها نقطتان، وسكون الحاء المهملة، وكسر الصاد ⦗٦٦٩⦘ المهملة، وقد تفتح، وبالباء الموحدة.\nوواثِلَة: بالثاء المثلثة.\nوالأَسْقَع: بالسين المهملة، والقاف، والعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤٤) تهذيب الكمال (٢/٦٩٧٧)، تهذيب التهذيب (٥/٢٧٥) (٤٧٠)، تقريب التهذيب (١/٤٢٥)، (٤٠٠)، خلاصة تهذيب الكمال (٢/٦٩)، الكاشف (٢/١٠٠)، تاريخ البخاري الكبير (٥/١٥٦)، الجرح والتعديل (٥/٥٦١)، ميزان الاعتدال (٢/٤٤٩)، الوافي بالوفيات (١٧/٢٢٧) والحاشية، الثقات (٥/٣٧)، ديوان الإسلام (ت١٥٠٠) .","vol":"12","page":668},{"text":"<span data-type=\"title\" id=toc-4253>[١٧٤٥] عبد الله بن عبد الرحمن</span>\nهو أبو سَلَمَة، عبد الله بن عبد الرحمن بن عَوْف الزُّهري القُرَشي المدني. أحد الفقهاء السبعة المشهورين بالفقه في المدينة في قول، ومن مشاهير التابعين وأعلامهم، ويقال: إِن اسمه كنيته، هو كثير الحديث، واسع الرواية.\nسمع ابن عباس، وأبا هريرة، وابن عمر، وعائشة، وغيرهم.\nروى عنه الزُّهْري، ويحيى بن أبي كثير، ويحيى بن سعيد الأنصاري، والشَّعْبي، ومحمد بن إِبراهيم بن الحارث.\nمات سنة أربع وتسعين، وقيل: سنة أربع ومائة، وله اثنتان وسبعون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤٥) تهذيب الكمال (٢/٧٠٣)، تهذيب التهذيب (٥/٢٩٣)، (٤٩٣)، تقريب التهذيب (١/٤٢٨)، (٤٢٧)، خلاصة تهذيب الكمال (٢/٧٣)، الكاشف (٢/١٠٣)، تاريخ البخاري الكبير (٥/١٣٣)، الجرح والتعديل (٥/٤٤٩)، الثقات (٧/٤٣) .","vol":"12","page":669},{"text":"<span data-type=\"title\" id=toc-4254>[١٧٤٦] عبد الله بن عبد الرحمن</span>\nهو عبد الله بن عبد الرحمن بن أبي بكر الصِّدِّيق التَّيْمي القُرَشي المَدَني. يُعَدُّ في التَّابعين.\nسمع أم سَلَمَة، زوج النبي - ﷺ-، وحديثه عند الحجازيّين.\nمات قبل ابن الزُّبَيْر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤٦) طبقات بن سعد (٥/١٥٥)، طبقات خليفة (٢٤٢)، التاريخ الكبير (٥/١٣٠)، الجرح والتعديل (٥/٩٣-٩٤)، الجمع بين رجال الصحيحين (٢٥٤)، تهذيب الأسماء واللغات (٢/٢٤٠)، مختصر تاريخ دمشق لابن منظور (١٣/٧-١٠)، تهذيب الكمال (١٦١٦)، الصب (١/١٢٢)، سير أعلام النبلاء (٤/٢٨٧)، تهذيب التهذيب (١٢/١١٥) .","vol":"12","page":669},{"text":"[١٧٤٧] عبد الله بن عبد الرحمن\nهو عبد الله بن عبد الرحمن بن أبي حصين المكي القُرَشي النَّوْفلي، تابعي.\nروى عن أبي الطُّفَيْل، وسمع نفرًا من التابعين منهم نافع بن جُبَيْر، ونَوْفَل بن مُساحِق.\nروى عنه مالك، والثَّوْريّ، وابن عُيَيْنَة (١) .\n_________\n(١) هذه الترجمة ساقطة من م، وهي ثابتة في خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤٧) تهذيب الكمال (٢/٧٠٢)، تهذيب التهذيب (٥/٢٩١/٤٩٢)، تقريب التهذيب (١/٤٢٨)، (٤٢٢)، خلاصة تهذيب الكمال (٢/٧٢)، الكاشف (٢/١٠٣)، تاريخ البخاري الكبير (٥/١٣١)، تاريخ البخاري الصغير (١/١٥٩)، الجرح والتعديل (٥/١٣١)، الثقات (٥/١٠) .","vol":"12","page":669},{"text":"<span data-type=\"title\" id=toc-4256>[١٧٤٨] عبد الله بن عبد الرَّحمن </span>بن زيد\nهو عبد الله بن عبد الرحمن بن زيد بن الخطاب القُرَشي العدوي. له ذِكْر في طلاق المُكْرَه في حديث ثابت بن الأحنف (١) .\n_________\n(١) انظر الحديث رقم (٥٧٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤٨) تعجيل المنفعة (٥٥٨)، الجرح والتعديل (٥/ص٩٧)، الثقات (٧/٣٨)، تاريخ البخاري الكبير (٥/١٣٤) .","vol":"12","page":669},{"text":"<span data-type=\"title\" id=toc-4257>[١٧٤٩] عبد الله بن عبد الرحمن</span>\nهو عبد الله بن عبد الرحمن بن أبي صَعْصَعَة المازني الأنصاري المدني. من ثقات تابعي الحجاز. ⦗٦٧٠⦘\nسمع أبا سعيد الخُدْري.\nروى عنه ابناه محمد، وعبد الرحمن، وحديثه في الحجازيِّين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٤٩) تهذيب الكمال (٢/٧٠٣)، تهذيب التهذيب (٥/٢٩٤)، (٤٩٩)، تقريب التهذيب (١/٤٢٨)، (٤٢٩)، خلاصة تهذيب الكمال (٢/٧٣)، الكاشف (٢/١٠٣)، الجرح والتعديل (٥/٤٣٠)، الثقات (٥/١٣) .","vol":"12","page":669},{"text":"[١٧٥٠] عبد الله بن جابر\nهو أبو عبد الله، عبد الله بن عبد الله بن جابر بن عَتِيك الأنصاري المدني، تابعي، هكذا نسبه مالك بن أنس، وابن أبي الزِّناد. وقال شعبة ومِسْعَر: عبد الله بن عبد الله بن جبر، وهو من بني معاوية. وقال البخاري: لا يصح جبر، وإنما يصح جابر بن عتيك، فجعل البخاري عبد الله بن عبد الله بن جابر، وعبد الله بن عبد الله بن جبر واحدًا. ميَّز بينهما يحيى بن معين، وأبو حاتم الرازي، فجعلاهما اثنين. وقال هبة الله الطبري: والأظهر أنهما اثنان. وقال الطبري أيضًا: قيل: إِن جابرًا وجبرًا ليسا بواحد ولا هم أخوان. وجابر هو ابن عتيك بن الحارث بن قيس بن الأسود بن مازن بن كعب بن تميم بن سَلَمَة. وجبر بن عتيك بن الحارث بن قيس بن هَيْشَة، أخو بني معاوية بن مالك بن عمرو بن عوف.\nعَتِيك: بفتح العين المهملة، وكسر التاء بنقطتين فوقها، وبالياء، وبالكاف.\nوالزِّناد: بالزاي، والنون.\nومِسعر: بكسر الميم، وسكون السين المهملة.\nوهَيشة: بفتح الهاء، وسكون الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥٠) تهذيب الكمال (٢/٧٠٠)، تهذيب التهذيب (٥/٢٨٢)، (٤٧٨)، تقريب التهذيب (١/٤٢٦)، (٤٠٨)، خلاصة تهذيب الكمال (٢/٧٠)، الكاشف (٢/١٠١)، تاريخ البخاري الكبير (٥/١٢٦)، الجرح والتعديل (٥/٤١٥)، الوافي بالوفيات (١٧/٢٩٦)، الثقات (٥/٢٩) .","vol":"12","page":670},{"text":"[]<span data-type=\"title\" id=toc-4259> عبد الله بن عبد الله بن جبر</span>\nقد تقدَّم ذكره. والخلاف فيه في الاسم الذي قبله.\nروى عن أبيه فلا حاجة إِلى إِعادته.","vol":"12","page":670},{"text":"<span data-type=\"title\" id=toc-4260>[١٧٥١] عبد الله بن عبد الله بن عمر</span>\nهو أبو عبد الرحمن، عبد الله بن عبد الله بن عمر بن الخطَّاب القرشي العدوي. كان من سادات التابعين، وكان وصيَّ أبيه.\nسمع أباه.\nسمع منه نافع، والزُّهري.\nتوفي بالمدينة في أول ولاية هشام بن عبد الملك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥١) تهذيب الكمال (٢/٧٠١)، تهذيب التهذيب (٥/٢٨٥)، (٤٨٣)، تقريب التهذيب (١/٤٢٦)، (٤١٣)، خلاصة تهذيب الكمال (٢/٧١)، الكاشف (٢/١٠٢)، تاريخ البخاري الصغير (١/٢٤٤)، أسد الغابة (٣/٣٠٠)، تجريد أسماء الصحابة (١/٣٢١)، الوافي بالوفيات (١٧/٢٩٦)، طبقات ابن سعد (٥/٣٣٤)، (٨/٨٦)، (٤٧٣)، الثقات (٥/٦) .","vol":"12","page":670},{"text":"<span data-type=\"title\" id=toc-4261>[١٧٥٢] عبد الله بن عُبَيْد</span>\nهو أبو هاشم، عبد الله بن عُبَيْد بن عُمَيْر بن قتادة بن سعد بن عامر بن جُنْدَع الليثي المكي. يُعَدُّ في التابعين، كثير الحديث.\nروى عن أبيه، وعن ابن عمر.\nروى عنه الزُّهْري، والضحاك بن عثمان، وثابت. ⦗٦٧١⦘\nمات سنة عشر ومائة.\nعُبَيْد، وعُمَيْر: مُصغران.\nوجُنْدَع: بضم الجيم، وسكون النون، وفتح الدال، هكذا جاء ضبطه في كتب الأَسماء، قاله ابن ماكولا، وقاله الجوهري بالضم وهو الأكثر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥٢) تهذيب الكمال (٢/٧٠٧)، تهذيب التهذيب (٥/٣٠٨٨)، (٥٢٤)، تقريب التهذيب (١/٤٣١)، (٤٥٣)، خلاصة تهذيب الكمال (٢/٧٦)، الكاشف (٢/١٠٦)، تاريخ البخاري الكبير (٥/١٤٣)، الجرح والتعديل (٥/٤٦٧)، الوافي بالوفيات (١٧/٣٠٤) والحاشية، الحلية (٣/٣٥٤)، (٣٥٩)، سير الأعلام (٤/١٥٧) والحاشية، الثقات (٥/١٠) .","vol":"12","page":670},{"text":"<span data-type=\"title\" id=toc-4262>[١٧٥٣] عبد الله بن عُبَيْد الله</span>\nهو أبو محمد، وقيل: أبو بكر، عبد الله بن عُبَيْد الله بن أبي مُلَيْكة - واسم أبي مُلَيْكة زهير - بن عبد الله بن جُدْعان بن عمرو بن كعب بن سَعْد بن تَيْم بن مُرَّة التَّيْمي القُرَشي الأحول المكي. من مشاهير التابعين وعلمائهم، وكان قاضيًا على عهد عبد الله بن الزُّبَيْر، قال: أدركت ثلاثين من أصحاب النبيّ - ﷺ-.\nسمع ابن عبّاس، وابن الزُّبَيْر، وعائشة.\nروى عنه ابن جُرَيْج، وخلق سواه.\nمات سنة سبع عشرة ومائة.\nمُلَيْكة: بضم الميم، وفتح اللام، وسكون الياء.\nوجُدْعان: بضم الجيم، وسكون الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥٣) تهذيب الكمال (٢/٧٠٧)، تهذيب التهذيب (٥/٣٠٦)، (٥٢٣)، تقريب التهذيب (١/٤٣١)، (٤٥٢)، خلاصة تهذيب الكمال (٢/٧٦)، الكاشف (٢/١٠٦)، تاريخ البخاري الكبير (٥/١٣٧)، تاريخ البخاري الصغير (١/٢٨٣)، (٢/١٢٤)، الجرح والتعديل (٥/٤٦١)، سير الأعلام (٥/٨٨)، الحاشية طبقات ابن سعد (٥/٤٧٣)، الثقات (٥/٢) .","vol":"12","page":671},{"text":"<span data-type=\"title\" id=toc-4263>[١٧٥٤] عبد الله بن عتبة</span>\nهو أبو عُبَيْد الله، وقيل: أبو عبد الرحمن، عبد الله بن عتبة بن مسعود الهذلي ابن أخي عبد الله بن مسعود مدني الأصل. سكن الكوفة. أدرك زمن النبي - ﷺ-. قال ابن عبد البرّ: ذكره العقيلي في الصحابة فغلط وإنما هو تابعي من كبار التابعين بالكوفة.\nسمع عمر بن الخطاب، ومن بعده.\nروى عنه ابنه عُبَيْد الله، وحُمَيْد بن عبد الرحمن، ومحمد بن سيرين.\nقال الواقدي: توفي في ولاية بشر بن مروان بالكوفة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥٤) تهذيب الكمال (٢/٧٧)، (٧٠٨)، تهذيب التهذيب (٥/٣١١)، (٥٣١)، تقريب التهذيب (١/٤٣٢)، (٤٦٠)، خلاصة تهذيب الكمال (٢/٧٧)، الكاشف (٢/١٠٧)، تاريخ البخاري الكبير (٥/١٥٧)، تاريخ البخاري الصغير (١/٦٨)، (٢١٢)، (٢٢٥)، الجرح والتعديل (٥/١٢٤)، (٥٦٩)، أسد الغابة (٣/٣٠٥)، تجريد أسماء الصحابة (١/٣٢٣)، الاستيعاب (٣-٤)، (٥٩٤)، الاستيعاب (١٦٦٤)، الوافي بالوفيات (٣٠٥١٧)، الحاشية طبقات ابن سعد (٣/٣١٦)، الثقات (٥/١٧)، أسماء الصحابة الرواة (ت٨٦٦) .","vol":"12","page":671},{"text":"<span data-type=\"title\" id=toc-4264>[١٧٥٥] عبد الله بن عُكَيْم</span>\nهو أبو مَعْبَد عبد الله بن عُكَيْم الجُهَني من جُهَيْنة بن زيد (١) بن لَيْث أحد المخضرمين جاهلي إِسلامي، أدرك زمن النبي - ﷺ-، ولا يعرف ⦗٦٧٢⦘ له رؤية ولا رواية، وقد خرَّجه غير واحد من أصحاب المعارف في عداد الصحابة، والصحيح أنه تابعي.\nسمع عمر، وابن مسعود، وحُذَيْفة بن اليَمَان.\nروى عنه زيد بن وَهْب، وعبد الرحمن بن أبي لَيلى، وأبو فروة الجُهَني، وهلال الوَزَّان. حديثه في الكوفيِّين. وهو في الدباغ منقطع (٢) .\nعُكَيْم: بضم العين المهملة، وفتح الكاف، وسكون الياء.\n_________\n(١) في م: يزيد.\n(٢) انظر الحديث رقم (٥٠٨٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥٥) تهذيب الكمال (٢/٧١٢)، تهذيب التهذيب (٥/٣٢٣)، (٥٥٤)، تقريب التهذيب (١/٤٣٤)، (٤٨٢)، خلاصة تهذيب الكمال (٢/٨٠)، الكاشف (٢/١١١)، تاريخ البخاري الكبير (٥/٣٩)، تاريخ البخاري الصغير (١/١٦٥)، الجرح والتعديل (٥/١٢١)، أسد الغابة (٣/٣٣٩)، تجريد أسماء الصحابة (١/٣٢٤)، الإصابة (٤/١٨١)، الاستيعاب (٣-٤)، (٩٤٩)، سير الأعلام (٣/٥١٠) والحاشية، الثقات (٣/٢٤٧)، أسماء الصحابة الرواة (ت١٦٣) .","vol":"12","page":671},{"text":"<span data-type=\"title\" id=toc-4265>[١٧٥٦] عبد الله بن علي بن يزيد</span>\nهو عبد الله بن علي بن يزيد بن رُكانَة بن عَبْد يزيد بن هاشِم بن المُطَّلب بن عبد مَناف القُرَشي.\nروى عن أبيه، عن جدّه.\nروى عنه الزُّبَيْر بن سعيد، حديثه في كتاب الطَّلاق (١) أخرجه أبو داود: عبد الله بن علي بن يزيد، وأخرجه الترمذي: عبد الله بن يزيد ولم يذكر عليًا.\nرُكَانة: بضم الراء، وتخفيف الكاف، وبالنون.\n_________\n(١) انظر الحديث رقم (٥٧٤٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥٦) تهذيب الكمال (٢/٧٥٥)، (٧١٣)، تقريب التهذيب (٥/٣٢٥)، (٥٥٨)، خلاصة تهذيب الكمال (٢/٨٠)، (١١١)، الكاشف (٢/١١١)، تاريخ البخاري الكبير (٥/١٤٧)، الجرح والتعديل (٥/٥٢٠)، ميزان الاعتدال (٢/٤٦٣)، لسان الميزان (٧/٢٦٦)، الثقات (٧/١٥) .","vol":"12","page":672},{"text":"<span data-type=\"title\" id=toc-4266>[١٧٥٧] عبد الله بن عَمْرو بن عُثْمان</span>\nهو عبد الله بن عَمْرو بن عثمان بن عَفّان القُرَشي الأُموي. من تابعي الحجازيّين، عزيز الحديث.\nسمع أبا حَبَّة البدري، وابن عمر.\nروى عنه نَفَر من أهل المدينة (١)، وحديثه عندهم.\nحَبَّة: بفتح الحاء المهملة، وتشديد الباء الموحدة.\n_________\n(١) في خ: الحديبية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥٧) تهذيب الكمال (٢/٧١٦)، تهذيب التهذيب (٥/٣٨٨)، (٥٧٧)، تقريب التهذيب (١/٤٣٧)، (٥٠٤)، خلاصة تهذيب الكمال (٢/٨٣)، الكاشف (٢/١١٣)، تاريخ البخاري الكبير (٥/١٥٣)، الجرح والتعديل (٥/٢٣٧)، الوافي بالوفيات (١٧/٣٨٣)، الحاشية طبقات ابن سعد (٤/١٨٤)، الثقات (٥/٤١) .","vol":"12","page":672},{"text":"<span data-type=\"title\" id=toc-4267>[١٧٥٨] عبد الله بن عمرو بن الفَغْواء</span>\nهو عبد الله بن عَمْرو بن أبي الفَغْواء، ويقال: ابن الفَغْواء بن عُبَيْد الخُزَاعي، ويقال: عبد الله بن عَلْقَمَة بن الفَغْواء.\nروى عنه عيسى بن مَعْمَر.\nالفَغْواء: بفتح الفاء، وسكون الغين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥٨) تهذيب الكمال (٢/٧١٧)، تهذيب التهذيب (٥/٣٤٠)، (٥٨٠)، تقريب التهذيب (١/٤٣٧)، (٥٠٧)، خلاصة تهذيب الكمال (٢/٨٣)، الكاشف (٢/١١٤)، تاريخ البخاري الكبير (٥/١٥٥)، تاريخ البخاري الكبير (٥/٥٥٣)، ميزان الاعتدال (٢/٤٦٩لي٧/٢٦٧)، الثقات (٥/٣٩) .","vol":"12","page":672},{"text":"<span data-type=\"title\" id=toc-4268>[١٧٥٩] عبد الله بن عَمْرو بن الحَضْرَمي</span>\nهو عبد الله بن عَمْرو بن الحَضْرمي. له ذِكْر فيمن سرق من بيت مواليه في كتاب الحدود (١) . قال الواقدي: وُلد في عهد النبي - ﷺ-.\nروى عن عمر بن الخطَّاب.\n_________\n(١) انظر الحديث رقم (١٨٨٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٥٩) تهذيب الكمال (٢/٧١٧)، تهذيب التهذيب (٥/٣٤١)، (٥٨٦)، تقريب التهذيب (١/٤٣٧)، (٥١٢)، خلاصة تهذيب الكمال (٢/٨٤) .","vol":"12","page":673},{"text":"<span data-type=\"title\" id=toc-4269>[١٧٦٠] عبد الله بن عَوْن</span>\nهو أبو عَوْن، عبد الله بن عَوْن بن أرْطبان المُزْني البَصْري.\nيقال: كان أَرْطَبَان مولى عبد الله بن مُغَفَّل المزني، ويقال: مولى غيره.\nرأى أنس بن مالك، وسمع القاسم بن محمد، والحسن، وابن سيرين، والشَّعْبي.\nروى عنه ابن المبارك، وقال: ما رأيت أفضلَ من ابن عَوْن. وروى عنه حَمَّاد بن زَيْد، وابن عُلَيَّة.\nأَرطَبَان: بفتح الهمزة، وسكون الراء، وفتح الطاء المهملة، وتخفيف الباء الموحدة، وبالنون.\nمغَفَّل: بالغين المعجمة، وتشديد الفاء. ولدَ سنة ست وستين، ومات سنة خمسين ومائة، وقيل: سنة إِحدى وخمسين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦٠) تهذيب الكمال (٢/٧١٩)، تهذيب التهذيب (٥/٣٤٦)، (٦٠٠)، تقريب التهذيب (١/٤٣٩)، (٥٢٦)، خلاصة تهذيب الكمال (٢/٨٦)، الكاشف (٢/١١٦)، تاريخ البخاري الكبير (٥/١٦٣)، تاريخ البخاري الصغير (٢/١١١)، الجرح والتعديل (١/١٤٥)، (٥/٦٠٥)، طبقات ابن سعد (٧/٢٤)، سير الأعلام (٦/٣٦٤)، الحاشية الوافي بالوفيات (١٧/٣٨٩) والحاشية.","vol":"12","page":673},{"text":"<span data-type=\"title\" id=toc-4270>[١٧٦١] عبد الله بن فَضَالَة</span>\nهو أبو عائشة، عبد الله بن فَضَالَة بن وَهْب بن عُرْوَة، من بني عامر بن لَيْث بن بكر بن عَبْدَ مناة بن تَميم اللَّيْثي، قاضي البصرة.\nروى عن أبيه.\nروى عنه عاصم بن الحدثان الليثي.\nفَضَالة: بفتح الفاء، وبالضاد المعجمة.\nوالحَدَثَان: بفتح الحاء، والدال المهملتين، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦١) تهذيب الكمال (٢/٧٢٣)، تهذيب التهذيب (٥/٣٥٧)، (٦١٣)، تقريب التهذيب (١/٤٤٠)، (٥٣٩)، خلاصة تهذيب الكمال (٢/٨٨)، الكاشف (٢/١١٨)، تاريخ البخاري الكبير (٥/١٢٧٠)، الجرح والتعديل (٥/٦٣٢)، الثقات (٥/٤٠) .","vol":"12","page":673},{"text":"<span data-type=\"title\" id=toc-4271>[١٧٦٢] عبد الله بن الفَضْل</span>\nهو عبد الله بن الفَضْل بن العبّاس بن ربيعة بن الحارث بن عبد المُطّلب الهاشمي المدني، يُعَدُّ في التابعين.\nسمع أَنَس بن مالك، ونفرًا من التابعين. ⦗٦٧٤⦘\nروى عنه إِسحاق بن سُوَيْد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦٢) تهذيب الكمال (٢/٧٢٣)، تهذيب التهذيب (٥/٣١٧)، (٦١٤)، تقريب التهذيب (١/٤٤٠)، (٥٤٠)، خلاصة تهذيب الكمال (٢/٨٨)، الكاشف (٢/١١٨)، تاريخ البخاري الكبير (٥/١٦٨)، تاريخ البخاري الصغير (١/٣١٣)، الجرح والتعديل (٥/٦٣٤)، الوافي بالوفيات (١٧/٤٠٢)، الثقات (٥/٤٠) .","vol":"12","page":673},{"text":"<span data-type=\"title\" id=toc-4272>[١٧٦٣] عبد الله بن فَرُّوخ</span>\nهو عبد الله بن فَرُّوخ، يُعَدُّ في التابعين.\nسمع عائشة، وأبا هريرة، قليل الحديث جدًا، سئل عنه أبو حاتم فقال: هو مجهول.\nفَرُّوخ: بفتح الفاء، وتشديد الراء، وضمها، وبالخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦٣) في التاريخ الكبير (٥/١٧٠)، الجرح والتعديل (٥/١٣٧)، الجمع بين جال الصحيحين (٢٧٧)، تهذيب الكمال (٩٧٢٢، تاريخ دمشق (٣٧/٤٠٤-٤٠٦)، مختصر لابن عصفور (٨٣/٢٢٧)، تهذيب التهذيب (٥/٣٥٦-٣٥٧) .","vol":"12","page":674},{"text":"[]<span data-type=\"title\" id=toc-4273> عبد الله بن قارظ</span>\nقد تقدَّم في أول العبادلة في عبد الله بن إِبراهيم بن قارظ.","vol":"12","page":674},{"text":"<span data-type=\"title\" id=toc-4274>[١٧٦٤] عبد الله بن أبي قَتَادة</span>\nهو أبو يحيى، ويقال: أبو إِبراهيم، عبد الله بن أبي قَتَادَة، واسم أبي قَتَادة الحارث، بن رِبْعيّ الأَنْصاريّ السّلمي. وقيل في اسم أبيه غير ذلك، وتمام النسب عند اسم أبيه. من مشاهير التابعين وثقاتهم.\nروى عن أبيه.\nروى عنه ابنه قَتَادة، ويحيى بن أبي كثير، ومحمد بن حذيفة، وإِسماعيل بن أبي خالد.\nمات في آخر أيام الوليد بن عبد الملك بن مروان بالمدينة.\nرِبْعِيّ: بكسر الراء، وسكون الباء الموحدة، وكسر العين، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦٤) تهذيب الكمال (٢/٧٢٣)، تهذيب التهذيب (٥/٣٦٠)، (٦١٩)، تقريب التهذيب (١/٤٤١)، (٥٤٦)، خلاصة تهذيب الكمال (٢/٨٨)، الكاشف (٢/١١٩)، تاريخ البخاري الكبير (٥/١٧٥)، الجرح والتعديل (٥/١٣٩)، الوافي بالوفيات (١٧/٤٠٧)، طبقات ابن سعد (٥/١/٢٠٢)، الثقات (٥/٢٠) .","vol":"12","page":674},{"text":"<span data-type=\"title\" id=toc-4275>[١٧٦٥] عبد الله بن أبي قَيْس</span>\nهو أبو الأَسْود، عبد الله بن أبي قَيْس الشّامي. مولى عَطِيَّة بن عازِب، ويقال: مولى غُطَيْف بن عازِب، وقيل: هو عبد الله بن أبي موسى وقيل: عبد الله بن قيس. والصحيح الأول. يُعَدُّ في تابعي الشاميِّين.\nروى عن عائشة.\nروى عنه محمد بن زياد الأَلْهاني، ويزيد بن خُمَيْر، وعُتْبَة بن ضَمْرَة.\nعازِب: بالعين المهملة، والزاي، والباء الموحدة.\nوغُطَيْف: بضم الغين المعجمة، وفتح الطاء المهملة، وسكون الياء.\nزِياد: من الزيادة.\nوالأَلْهَاني: بفتح الهمزة، وسكون اللام، وبالنون.\nوخُمَيْر: بضم الخاء المعجمة، وفتح الميم، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦٥) تهذيب الكمال (٢/٧٢٥)، (٧٤٦)، تهذيب التهذيب (٥/٣٦٥)، (٦٣١)، تقريب التهذيب (١/٤٤٢)، (٥٥٧)، خلاصة تهذيب الكمال (٢/٩٠)، (١٠٤)، الكاشف (٢/١٢٠)، تاريخ البخاري الكبير (٥/١٧٢)، الجرح والتعديل (٥/٦٥٣)، الوافي بالوفيات (١٧/٤٠٨)، الثقات (٥/٤٤) .","vol":"12","page":674},{"text":"<span data-type=\"title\" id=toc-4276>[١٧٦٦] عبد الله بن كثير</span>\nهو أبو عبّاد، ويقال: أبو بكر، ويقال: أبو مَعْبَد، وهو الأشهر، ⦗٦٧٥⦘ عبد الله بن كَثير بن عُمر بن عبد الله بن زاذان بن فَيْروزان بن هُرْمُز، مولى عمرو بن عبد الله الكناني، من كنانة بن خُزَيْمة. ولد بمكة سنة خمس وأربعين في أيام معاوية. ومات بها سنة عشرين ومائة.\nقرأ على مُجاهد بن جَبْر، وعبد الله السَّائب، وغيرهما. وهو إِمام أهل مكة في القراءة.\nعَبَّاد: بتشديد الباء الموحدة.\nوزاذان: بالزاي، والذال المعجمة.\nوفَيْروزان: بالفاء، وسكون الياء تحتها نقطتان، وضم الراء وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦٦) طبقات خليفة (٩٢٨٢، التاريخ الكبير (٥/١٨١)، الجرح والتعديل (٥/١٤٤)، الجمع بين رجال الصحيحين (٩٢٥٨، تهذيب الكمال (٧٢٦)، تهذيب الأسماء واللغات (١/١/٢٨٣)، سير الأعلام النبلاء (٥/٣١٨)، تهذيب التهذيب (٥/٣٦٧-٣٦٨) .","vol":"12","page":674},{"text":"<span data-type=\"title\" id=toc-4277>[١٧٦٧] عبد الله بن كعب</span>\nهو عبد الله بن كعب بن مالك الأنْصاري - وتمام نسبه عند اسم أبيه - المدني.\nروى عن ابن عَبَّاس، وعن أبيه.\nروى عنه الزهري والأعرج.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦٧) تهذيب الكمال (٢/٧٢٦)، تهذيب التهذيب (٥/٣٦٩)، (٦٣٦)، تقريب التهذيب (١/٤٤٢)، (٥٦٢)، خلاصة تهذيب الكمال (٢/٩٠)، الكاشف (٢/١٢١)، تاريخ البخاري الكبير (٥/١٧٨)، الجرح والتعديل (٥/ص١٤٢)، الوافي بالوفيات (١٧/٤١١)، الحاشية، البداية والنهاية (٩/٤٣)، الثقات (٥/٦) .","vol":"12","page":675},{"text":"<span data-type=\"title\" id=toc-4278>[١٧٦٨] عبد الله بن لُحَيّ</span>\nهو أبو عامر، ويقال: أبو لُحَيّ، عبد الله بن لُحَيّ الشَّامي الهَوْزَنيّ، يُعَد في الطبقة الأولى من تابعي الشَّاميِّين.\nروى عن بلال ومعاوية.\nروى عنه أَزْهَر بن عبد الله، وراشد بن سعد.\nلُحَيّ: بضم اللام، وفتح الحاء المهملة، وتشديد الياء.\nوالهَوْزني: بفتح الهاء، وسكون الواو، وبالزاي، والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦٨) تهذيب التهذيب (٥/٣٧٣)، (٦٤٧)، تقريب التهذيب (١/٤٤٤)، (٥٧٣)، الجرح والتعديل (٥/ص١٤٥)، الثقات (٥/١٩) .","vol":"12","page":675},{"text":"<span data-type=\"title\" id=toc-4279>[١٧٦٩] عبد الله بن مالك</span>\nهو أبو تميم، عبد الله بن مالك الجَيْشَاني.\nسمع عمر، وأبا ذَر، وعن عليّ.\nروى عنه عبد الله بن هُبَيْرة المصري. ويُعَدُّ في تابعي المصريين. وحديثه عند أهل مصر، وهو أخو سَيْف (١)، قدم هو وأخوه المدينة في خلافة عمر.\nالجَيْشَاني: بفتح الجيم، وسكون الياء بنقطتين تحتها، وبالشين المعجمة.\n_________\n(١) في خ: يوسف، والمثبت من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٦٩) تهذيب الكمال (٢/٧٢٩)، (٧٣٠)، تهذيب التهذيب (٥/٣٧٩)، (٦٤٩)، تقريب التهذيب (١/٤٤٤)، (٥٧٥)، الكاشف (٢/١٢٢)، تاريخ البخاري الكبير (٥/٢٠٤)، تاريخ البخاري الصغير (١/١٧٦)، الجرح والتعديل (٥/٧٩١)، (٧٩٥)، ميزان الاعتدال (٢/٤٨٣)، (٤٩٩)، لسان الميزان (٧/٢٦٨)، (٢٦٩)، الوافي بالوفيات (١٧/٤١٨)، سير الأعلام (٤/٧٣)، الثقات (٥/٤٩) .","vol":"12","page":675},{"text":"<span data-type=\"title\" id=toc-4280>[١٧٧٠] عبد الله بن مالك</span>\nهو عبد الله بن مالك الهَمْداني.\nروى عن علي، وابن عمر، وعائشة.\nروى عنه أبو إِسحاق، وأبو رَوْق. حديثه في الجمع بين الصَّلاتين (١) .\nرَوْق: بفتح الراء، وسكون الواو، وبالقاف.\n_________\n(١) انظر الحديث رقم (٤٠٣٩) ٥ / ٧٢٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧٠) تهذيب الكمال (٢/٧٢٩)، تهذيب التهذيب (٥/٣٨٠)، (٦٥٠)، تقريب التهذيب (١/٤٤٤)، (٥٧٦)، خلاصة تهذيب الكمال (٢/٩٢)، الكاشف (٢/١٢٣)، تاريخ البخاري الكبير (٥/٢٠٣)، الجرح والتعديل (٥/٧٨٩)، (٧٩٤)، طبقات ابن سعد (١/٢٩٦)، (٨/٢٨٠)، الثقات (٥/٥١) .","vol":"12","page":676},{"text":"<span data-type=\"title\" id=toc-4281>[١٧٧١] عبد الله بن المبارك</span>\nهو أبو عبد الرحمن، عبد الله بن المُبَارك المروزي، مولى بني حَنْظَلَة.\nسمع هشام بن عروة، وإِسماعيل بن أبي خالد، وسليمان الأَعْمش، وسليمان التَّيْمي، وحُمَيْدًا الطويل، وعبد الله بن عَوْن، ويحيى بن سعيد الأنصاري، وموسى بن عُقْبَة، وابن جُرَيْج، وابن أبي ذئب، ومالكًا، والثَّوري، وشُعْبة، والأَوزاعي، وخلقًا سواهم كثير.\nروى عنه سُفْيان بن عُيَيْنَة، ومُعْتَمر بن سُليمان، ويحيى بن سعيد القَطَّان، وابن مَهْدي، وابن وَهْب، وعبد الرزّاق، ومكّي بن إِبراهيم، ويحيى بن مَعين، وغيرهم. كان من الرَّبَّانِيِّين وإِمامًا فقيهًا حافظًا زاهدًا ورعًا جوادًا ثقة ثبتًا. قال إِسماعيل بن عَيَّاش: ما على وجه الأرض مثلُ عبد الله بن المبارك، ولا أعلم أن الله خَلَقَ خَصْلَة من خِصال الخير إِلا جعلها في عبد الله بن المبارك. قدم بغداد غيرَ مرَّة، وحدَّث بها.\nولد في سنة ثماني عشرة، [وقيل: تسع عشرة ومائة] (١) ومات سنة إِحدى وثمانين ومائة بهيت.\nعَيَّاش: بالشين المعجمة، وبالياء تحتها نقطتان.\n_________\n(١) الزيادة ساقطة من م، وهي مثبتة في خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧١) تهذيب الكمال (٢/٧٣٠)، تهذيب التهذيب (٥/٣٨٢)، (٦٥٧)، تقريب التهذيب (١/٤٤٥)، (٥٨٣)، خلاصة تهذيب الكمال (٢/٩٣)، الكاشف (٢/١٢٣)، تاريخ البخاري الكبير (٥/٢١٢)، تاريخ البخاري الصغير (٢/٢٢٥)، (٢٢٩)، الجرح والتعديل (٥/٨٣٨)، (١/٩٢٦٢، الحلية (٨/١٦٢)، (١٩٠)، الثقات (٧/٨)، طبقات ابن سعد (٩/١٢١) والفهرس، البداية (١٠/١٧٧)، سير الأعلام (٨/٣٧٨) والحاشية، الوافي بالوفيات (١٧/٤١٩) .","vol":"12","page":676},{"text":"<span data-type=\"title\" id=toc-4282>[١٧٧٢] عبد الله بن محمد الأَذْرَمي</span>\nهو عبد الله بن محمد بن إِسحاق الأذرمي - بالذال المعجمة - شيخ أبي داود السِّجِسْتاني.\nروى عن عبد الرحمن بن مَهْدي، حديثه في الصوم (١) .\n_________\n(١) انظر الحديث رقم (٤٥٦٧) ٦ / ٣٨٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧٢) تهذيب الكمال (٢/٧٢٣)، تهذيب التهذيب (٦/٤) (٢)، تقريب التهذيب (١/٤٤٦)، (٥٩٠)، خلاصة تهذيب الكمال (٢/٩٤)، الكاشف (٢/١٢٤)، الجرح والتعديل (٥/٧٤٣)، الثقات (٨/٣٦١)","vol":"12","page":676},{"text":"<span data-type=\"title\" id=toc-4283>[١٧٧٣] عبد الله بن محمد بن الحنفية</span>\nهو أبو هاشم، عبد الله بن محمد بن علي بن أبي طالب الهاشمي المعروف أبوه بابن الحنفية. وهو أخو الحسن بن محمد، يُعَدُّ في أهل المدينة.\nسمع أباه.\nروى عنه الزهري. أخرج البخاري حديثه مقرونًا بأخيه الحسن. قال الواقدي: توفي بأرض البلقاء والكرك في أيام سليمان بن عبد الملك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧٣) تهذيب الكمال (٢/٧٣٧)، تهذيب التهذيب (٦/١٦) (٢٠)، تقريب التهذيب (١/٤٤٨) (٦٠٨)، خلاصة تهذيب الكمال (٢/٩٦)، الكاشف (٢/١٢٧)، تاريخ البخاري الكبير (٥/١٨٧)، لسان الميزان (٧/٢٦٨)، الثقات (٧/٢) .","vol":"12","page":677},{"text":"<span data-type=\"title\" id=toc-4284>[١٧٧٤] عبد الله بن محمد بن أبي شَيْبَة</span>\nهو أبو بكر، عبد الله بن محمد بن أبي شَيْبَة واسم أبي شَيْبَة إِبراهيم بن عثمان العَبْسيّ، من بني عبس بن بَغِيض الكوفي، أخو عثمان والقاسم. وجدّهم أبو شَيْبَة كان من أهل واسط ثم انتقل إِلى الكوفة. كان عبد الله أحد حُفّاظ الدنيا والمُكْثرين من الحديث، مع تَثَبُّت وإتقان.\nروى عن ابن المبارك، وشَرِيك بن عبد الله، وابن عُيَيْنَة، وعمرو بن عُبَيْد، وهُشَيْم، وحَفْص بن غياث، وعبد الله بن إِدريس، وأبي أُسامة، ووكيع، وأبي نُعَيْم، وابن مَهْدي، ويحيى بن سعيد القَطَّان.\nروى عنه أحمد بن حنبل، وابنه عبد الله بن أحمد، ويعقوب بن شَيْبَة، وإِبراهيم الحَرْبي، وموسى بن إِسحاق الأَنْصاري، وأبو القاسم البَغَوي. قدم بغداد، وحدَّث بها. قال أبو زرعة: ما رأيتُ أحفظَ من أبي بكر بن أبي شَيْبَة.\nولد سنة تسع وخمسين ومائة. ومات سنة خمس وثلاثين ومائتين. وقيل: سنة أربع وثلاثين.\nعَبْس: بالباء الموحدة، والسين المهملة.\nوبَغِيض: بفتح الباء الموحدة، وكسر الغين المعجمة، وبالضاد المعجمة.\nوهُشَيْم: بضم الهاء، وفتح الشين المعجمة.\nوغِياث: بكسر الغين المعجمة، وتخفيف الياء تحتها نقطتان، وبالثاء المثلثة.\nوالبَغَوي: بفتح الباء الموحدة، وفتح الغين المعجمة.\nوالحَربي: بفتح الحاء المهملة، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧٤) تهذيب التهذيب (٦/٢)، (١)، تقريب التهذيب (١/٤٤٥)، (٥٨٩)، تاريخ البخاري الصغير (٢/٣٦٥)، الجرح والتعديل (٥/٧٣٧)، ميزان الاعتدال (٢/٤٩٠)، لسان الميزان (٧/٢٦٨)، الوافي بالوفيات (١٧/٤٤٢)، سير الأعلام (١١/١٢٢) والحاشية، الثقات (٨/٣٥٨) .","vol":"12","page":677},{"text":"<span data-type=\"title\" id=toc-4285>[١٧٧٥] عبد الله بن محمد بن عبد الرحمن</span>\nهو عبد الله بن محمد بن عبد الرحمن بن ⦗٦٧٨⦘ أبي بكر الصِّدِّيق التَّيْمي القُرَشي. وهو عبد الله بن أبي عَتِيق، وأبو عتيق هو أبو محمد أبوه.\nروى عن عائشة أم المؤمنين.\nسمع منه ابناه عبد الرحمن ومحمد، ومحمد بن إِسحاق. وهو معدود من التابعين. وأبوه له رؤية، وهو عزيز الحديث. وكانت فيه دُعابة، وله حكايات.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧٥) تهذيب الكمال (٢/٧٣٥)، تهذيب التهذيب (٦/١١)، (١١)، تقريب التهذيب (١/٤٤٧)، (٦٠٣)، خلاصة تهذيب الكمال (٢/٩٥)، الكاشف (٢/١٢٦)، تاريخ البخاري الكبير (٥/١٨٤)، الجرح والتعديل (٥/٧٠٧)، الثقات (٥/٤١) .","vol":"12","page":677},{"text":"<span data-type=\"title\" id=toc-4286>[١٧٧٦] عبد الله بن محمد بن عليّ</span>\nهو أبو جعفر، عبد الله بن محمد بن عليّ بن عبد الله بن العبّاس بن عبد المُطَّلب الهاشمي، أمير المؤمنين المنصور، واستُخلف بعد أخيه السَّفَّاح، وكان المنصور حاجًّا عند وفاة السَّفَّاح. فَعَقَدَ له البيعةَ بالأَنْبار عَمُّه عيسى بن علي. وله من العمر إِحدى وأربعون سنة وأشهر، وذلك يوم الاثنين لأربع عشرة خَلَتْ من ذي الحجة سنة ستّ وثلاثين ومائة، ولد في صفر سنة خمس وتسعين. ومات بمكَّة، وهو مُحْرِم لستّ خلونَ من ذي الحجة سنة ثمان وخمسين ومائة، وله ثلاث وستون سنة، وخلافته إِحدى وعشرون سنة وأَحَد عشرَ شهرًا وثمانيةُ أيام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧٦) طبقات بن سعد (٧/٤٨٧)، ونسب قريش (٣٠-٣١)، وتاريخ اليعقوبي (٢/٣٦٤، ٩٣٨٠، تاريخ الطبري (٧/٤٦٩-٤٧٣)، (٨/٦٢-١٠٢)، تاريخ بغداد (١٠٠/٥٣-٦١)، تاريخ دمشق (١٠/٥٣/٩٦١، مختصر لابن منظور (١٣/٣١١-٣٣١)، سير أعلام النبلاء (٧/٨٣-٩٢)، والصب (١/٢٢٨)، وفوات الوفيات (٢/٢١٦-٢٢٧)، شذرات الذهب (٢/٢٦١-٢٦٤) .","vol":"12","page":678},{"text":"<span data-type=\"title\" id=toc-4287>[١٧٧٧] عبد الله بن محمد بن عَقِيل</span>\nهو عبد الله بن محمد بن عَقِيل بن أبي طالب الهاشِميّ. أمه زَيْنَبُ بنتُ عليّ بن أبي طالب الصُّغْرى. كان من سادات المسلمين، وفقهاء أهل البيت وقُرّائهم.\nسمع ابن عمر، وجابرًا.\nسمع منه الثَّوْرِيّ، وشَريك، وزهير بن محمد، وابن عُيَيْنَة، وعمرو بن ثابت، وغيرهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧٧) تهذيب الكمال (٢/٧٣٧)، تهذيب التهذيب (٦/١٣)، (١٩)، تقريب التهذيب (١/٤٤٧)، (٦٠٧)، خلاصة تهذيب الكمال (٢/٩٦)، الكاشف (٢/١٢٧)، تاريخ البخاري الكبير (٥/١٨٣)، الجرح والتعديل (٥/٧٠٦)، ميزان الاعتدال (٢/٤٨٤)، (٤٨٥)، لسان الميزان (٧/٢٦٨)، الوافي بالوفيات (١٧/٤٤٦)، الحاشية، سير أعلام (٦/٢٠٤) .","vol":"12","page":678},{"text":"<span data-type=\"title\" id=toc-4288>[١٧٧٨] عبد الله بن محمد النُّفَيْلي</span>\nهو عبد الله بن محمد النُّفَيْلي، شيخ أبي داود السَّجِسْتاني.\nروى عنه ابن مِنْهال. منهال: بكسر الميم، وسكون النون، وباللام ... (١) .\n_________\n(١) بياض في خ مقداره كلمة واحدة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧٨) تهذيب الكمال (٢/٨٣٨)، تهذيب التهذيب (٦/١٦)، (٢١)، تقريب التهذيب (١/٤٤٨)، (٦٠٩)، خلاصة تهذيب الكمال (٢/٩٦)، تاريخ البخاري الكبير (٥/١٨٩)، تاريخ البخاري الصغير (٢/٣٦٤)، الجرح والتعديل (٥/٧٣٥)، تلخيص المستدرك (٢/١١٧)، سير الأعلام (١٠/٦٣٤) والحاشية، الوافي بالوفيات (١٧/٤٤١)، الثقات (٨/٣٥٦) .","vol":"12","page":678},{"text":"<span data-type=\"title\" id=toc-4289>[١٧٧٩] عبد الله بن مُحَيْريز</span>\nهو أبو مُحَيْريز، عبد الله بن مُحَيْريز الجُمَحي القُرَشي الشّامي. كان من خيار عباد الله الصالحين، وأحد أعلام التابعين، وكان في حجر أبي مَحْذُورة صاحب النبي - ﷺ-.\nروى عن أبي مَحْذُورة، وأبي سعيد الخُدْري، ومعاذ.\nروى عنه عبد العزيز مولى كثير، ومَكْحُول والزُّهْري، وابنه عبد الرحمن.\nمات في أيام عمر بن عبد العزيز وقيل: في أيام الوليد بن عبد الملك.\nمُحَيْريز: بضم الميم، وفتح الحاء المهملة، وسكون الياء، وكسر الراء، وبالزاي.\nومَحْذُورة: بفتح الميم، وسكون الحاء المهملة، وضم الذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٧٩) تهذيب الكمال (٢/٧٣٩)، تهذيب التهذيب (٦/٢٢)، (٣١)، تقريب التهذيب (١/٤٤٩)، (٦٢٠)، خلاصة تهذيب الكمال (٢/٩٨٨)، الكاشف (٢/١٢٨)، تاريخ البخاري الكبير (٥/١٩٣)، تاريخ البخاري الصغير (١/٢١٠)، (٢٢٦)، الجرح والتعديل (٥/١٦٨)، أسد الغابة (٣/٣٧٨)، تجريد أسماء الصحابة (١/٣٣٣)، الاستيعاب (٣-٤)، (٩٨٣)، الوافي بالوفيات (١٧/٥٩٩)، الثقات (٥/٦) .","vol":"12","page":679},{"text":"<span data-type=\"title\" id=toc-4290>[١٧٨٠] عبد الله بن مُسْلِم بن قُتَيْبَة</span>\nهو أبو محمد، عبد الله بن مُسْلِم بن قُتَيْبَة الكاتب الدِّينَوَري، وقيل: المروزي. سكن بغداد، وحدَّث بها عن إِسحاق بن رَاهَوَيْه، ومحمد بن زياد، وأبي الخَطَّاب زياد بن يحيى، وأبي حاتم السَّجِسْتاني.\nروى عنه ابنه أحمد، وعُبَيْد الله بن أحمد السُّكَّري، وعبد الله بن جعفر الفارسي. وكان ثقة دَيِّنًا فاضِلًا، صاحب التصانيف المشهورة الكثيرة في غريب القرآن، ومشكله، وغريب الحديث، ومشكله، وغير ذلك من الكتب المعروفة.\nولد ببغداد، وأقام بها يُقْرِئ إِلى أن مات بها. وكان أقام بالدِّينَوَر فنسب إِليها، وكان موته في ذي القعدة، وقيل: في رجب سنة سبعين ومائتين فجأة.\nقُتَيْبة: بضم القاف، وفتح التاء فوقها نقطتان، وسكون الياء تحتها نقطتان، وبعدها باء موحدة.\nوزياد: من الزيادة.\nوراهَوَيه: بالراء، وفتح الهاء، وفتح الواو، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨٠) تاريخ بغداد (١٠/١٧٠-١٧١)، المنتظم (٥/١٠٢)، وانباء الرواة (٢/١٤٣-١٤٧) ووفيات الأعيان (٣/٤٢-٤٤)، سير أعلام النبلاء (١٣/٢٩٦-٣٠٢)، تذكرة الحفاظ (٢/٦٣٣)، الصبر (٢/٥٦)، اليلغه في تاريخ أئمة اللغة دمشق (١١٦)، النجوم الزاهرة (٣/٧٥-٧٦) ويغين الوعاة (٢/٦٣-٦٤)، شذارت الذهب (٣/٣١٨-٣١٩) .","vol":"12","page":679},{"text":"<span data-type=\"title\" id=toc-4291>[١٧٨١] عبد الله بن مَسْلَمَة</span>\nهو أبو عبد الرحمن، عبد الله بن مَسْلَمَة بن قَعْنب الحارثي التميمي المدني ويعرف بالقَعْنَبي. سكن البصرة، وكان أحد الثقات الأثبات المأمونين.\nسمع من شُعْبة حديثًا واحدًا، وهو صاحب مالك بن أنس، وهو مشهور بصحبته.\nوسمع هشام بن سعد، وغيره من الأئمة. ⦗٦٨٠⦘\nروى عنه البخاري، ومسلم، وأبو داود، والترمذي، والنسائي.\nمات بمكة في المحرم سنة إِحدى وعشرين ومائتين.\nقَعْنَب: بفتح القاف، وسكون العين المهملة، وفتح النون، وبعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨١) تهذيب الكمال (٢/٧٤٢)، تهذيب التهذيب (٦/٣١)، (٥١)، تقريب التهذيب (١/٤٥١) (٦٣٨)، خلاصة تهذيب الكمال (٢/١٠٠)، الكاشف (٢/١٣١)، تاريخ البخاري الكبير (٥/٢١٢)، تاريخ البخاري الصغير (٢/٣٤٥)، الجرح والتعديل (٥/٨٣٩)، الوافي بالوفيات (١٧/٦١٧)، الحاشية طبقات ابن سعد (٣/٢٩١)، (٥/٤٦٥)، (٤٩٦)، سير الأعلام (١/٢٥٧) والحاشية، الثقات (٨/٥٣) .","vol":"12","page":679},{"text":"<span data-type=\"title\" id=toc-4292>[١٧٨٢] عبد الله بن مُطِيع</span>\nهو عبد الله بن مُطِيع بن الأَسْود بن حارثة بن نَضْلَة بن عَوْف بن عَبِيد بن عَوِيج بن عَدِيّ بن كَعْب القُرَشي العَدَوي. من أهل المدينة، يقال ولد على عهد النبي - ﷺ-، وذهب به أبوه إِليه، وكان اسم أبيه العاص فسمّاه النبي - ﷺ - مطيعًا. وكان عبد الله من سادات قريش، وهو الذي أَمَّرَهُ أهل المدينة عليهم حين خلعوا يزيد بن معاوية. وقال الواقدي: إنما تأمَّر على قريش دون غيرهم. والذي تَأَمَّر على غيرهم هو عبد الله بن حنظلة الغَسيل، وقد تقدَّم ذِكْره في أسماء الصحابة.\nروى عنه الشَّعْبي، ومحمد بن أبي موسى. وقتل مع عبد الله بن الزُّبَيْر بمكة سنة ثلاث وسبعين، وكان ابن الزُّبَير استعمله على الكوفة، فأخرجه منها المُخْتَار بن أبي عُبَيْد. قال يحيى بن سعيد الأنصاري: أذكر أني رأيت ثلاثة رؤوس قدم بها المدينة: رأس عبد الله بن الزُّبَير، ورأس عبد الله بن صفوان، ورأس عبد الله بن مطيع (١) .\nنَضْلة: بفتح النون، وسكون الضاد المعجمة.\nوعَبِيد وعَوِيج: بفتح العينين المهملتين، وكسر الباء الموحدة، وكسر الواو، وبالجيم.\n_________\n(١) ذكره البخاري في \" تاريخه \" ٥ / ١٩٩.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨٢) تهذيب التهذيب (٦/٣٦)، (٥٩) تهذيب الكمال (٢/٧٤٣)، تقريب التهذيب (١/٤٥٢)، (٦٤٦)، خلاصة تهذيب الكمال (٢/١٠١)، الكاشف (٢/١٣٢)، تاريخ البخاري الكبير (٥/١٩٩)، تاريخ البخاري الصغير (١/١٣٢)، (١٥٣)، (١٦٢)، الجرح والتعديل (٥/٣٥١)، الثقات (٣/٢١٩)، (٥/٤٧)، أسد الغابة (٣/ ٣٩٣)، تجريد أسماء الصحابة (١/٣٣٥)، الإصابة (٤/٢٣٩)، الاستيعاب (٣-٤)، (٩٩٤)، الوافي بالوفيات (١٧/٦٢٠) .","vol":"12","page":680},{"text":"<span data-type=\"title\" id=toc-4293>[١٧٨٣] عبد الله بن مَعْقِل</span>\nهو أبو الوليد، عبد الله بن مَعْقِل بن مُقَرِّن المُزْني الكوفي، أخو عبد الرحمن بن مَعْقِل. يُعَدُّ في الطبقة الثانية من تابعي الكوفة، ثقة [[صالح]] الحديث.\nسمع ابن مسعود.\nروى عنه أبو إِسحاق الهَمَداني، وزياد، وأبو إِسحاق الشَّيْباني.\nمَعْقِل: بفتح الميم، وسكون العين المهملة، وكسر القاف.\nومُقَرِّن: بضم الميم، وفتح القاف، وكسر الراء المشددة، وبالنون.\nوزياد من الزيادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨٣) تهذيب الكمال (٢/٧٤٥)، تهذيب التهذيب (٦/٦٤٠)، (٦٩)، تقريب التهذيب (١/٤٥٣)، (٦٥٦)، خلاصة تهذيب الكمال (٢/١٠٢)، الكاشف (٢/١٣٣)، تاريخ البخاري الكبير (٥/١٩٥)، تاريخ البخاري الصغير (١/٩٢)، (١٨٩)، (٢٥٤)، الجرح والتعديل (٥/٧٨٠)، لسان الميزان (٧/٢٧٠)، الوافي بالوفيات (١٧/٦٢٨)، طبقات ابن سعد (٦/١٢١)، (١٢٢)، سير الأعلام (٤/٢٠٨) والحاشية، الثقات (٥/٣٥) .","vol":"12","page":680},{"text":"<span data-type=\"title\" id=toc-4294>[١٧٨٤] عبد الله بن المُغِيرة</span>\nهو عبد الله بن المُغِيرة بن أبي بُرْدَة الكِناني. ⦗٦٨١⦘\nروى عن النبي - ﷺ- في الغلول مرسلًا (١) .\nروى عنه يحيى بن سعيد.\nبُرْدَة: بضم الباء الموحدة.\n_________\n(١) انظر الحديث رقم (١٢١٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨٤) طبقات بن سعد (٦/٥٦)، تاريخ البخاري (٥/٢٠٥)، الجرح والتعديل (٥/١٧٥) .","vol":"12","page":680},{"text":"<span data-type=\"title\" id=toc-4295>[١٧٨٥] عبد الله بن مِقْسَم</span>\nهو عبد الله بن مِقْسَم بكسر الميم، وسكون القاف، وفتح السين المهملة.\nروى عن جابر بن عبد الله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨٥) طبقات بن سعد (٥/١٤٨)، التاريخ الكبير (٥/٣٩٧)، الجرح والتعديل (٥/٣٣٣) .","vol":"12","page":681},{"text":"<span data-type=\"title\" id=toc-4296>[١٧٨٦] عبد الله بن مَوْهَب</span>\nهو عبد الله بن مَوْهَب الفلسطيني الشامي. كان قاضي فلسطين.\nروى عن تميم الدَّاري. وسمع قَبِيصة بن ذُؤَيْب، وقيل: لم يسمع تميمًا، وإنَّما سمع قَبِيصَة عن تميم.\nروى عنه عبد العزيز بن عمر بن عبد العزيز.\nمَوْهَب: بفتح الميم، وسكون الواو، وفتح الهاء، وبالباء الموحدة.\nوقَبيصة: بفتح القاف، وكسر الباء الموحدة، وبالصاد المهملة.\nوذُؤَيْب: بضم الذال المعجمة، وبالياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨٦) تهذيب الكمال (٢/٧٥٤)، (٧٤٦)، تهذيب التهذيب (٦/٤٧)، (٨٧)، تقريب التهذيب (١/٤٥٥)، (٦٧٥)، خلاصة تهذيب الكمال (٢/١٠٤)، (١١٠)، الكاشف (٢/١٣٥)، تاريخ البخاري الكبير (٥/١٩٨)، الجرح والتعديل (٥/٨١٢)، ميزان الاعتدال (٢/٥١١)، لسان الميزان (٧/٢٧١) .","vol":"12","page":681},{"text":"<span data-type=\"title\" id=toc-4297>[١٧٨٧] عبد الله بن أبي نَجِيح</span>\nهو أبو يَسَار، عبد الله بن أبي نَجِيح، واسم أبي نجيح يَسَار مَوْلى الأَخْنَس الثَّقَفي المكي.\nسمع طاووسًا، وعطاء، ومجاهدًا، وسمع أباه.\nسمع منه الثَّوريّ، وشُعْبَة.\nمات سنة إِحدى وثلاثين ومائة، وقيل: سنة اثنتين وثلاثين.\nنَجِيح: بفتح النون، وكسر الجيم، وبالحاء المهملة.\nويَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\nوَالأَخْنَس: بفتح الهمزة، وسكون الخاء المعجمة، وفتح النون، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨٧) تهذيب التهذيب (٦/٥٤)، (١٠١)، تقريب التهذيب (١/٤٥٦)، (٦٩٠)، الجرح والتعديل (٥/ ص٢٠٢)، ميزان الاعتدال (٢/٥٢٧)، الثقات (٧/٥) .","vol":"12","page":681},{"text":"<span data-type=\"title\" id=toc-4298>[١٧٨٨] عبد الله بن واقِد</span>\nهو عبد الله بن واقِد بن عبد الله بن عمر بن الخطَّاب القُرَشي العَدَوي المَدَني. عداده في التابعين. ⦗٦٨٢⦘\nروى عن ابن عمر وأبي بكر بن سليمان.\nروى عنه الزُّهْري، وسعد (١) بن إِبراهيم، ومحمد بن جعفر بن الزُّبير. أخرج له مسلم حديثًا في الأُضْحية مرسلًا (٢) .\nواقِد: بكسر القاف.\n_________\n(١) في م: سعيد، والذي أثبتناه من خ.\n(٢) انظر الحديث رقم (١٦٨٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨٨) تهذيب الكمال (٢/٧٥١)، تهذيب التهذيب (٦/٦٥)، (١٢٩)، تقريب التهذيب (١/٤٥٩)، (٧١٧)، خلاصة تهذيب الكمال (٢/١٠٨)، الكاشف (٢/١٤٠)، تاريخ البخاري الكبير (٥/٢١٩)، (٩/٦١)، الجرح والتعديل (٥/٨٨١)، الثقات (٥/٥٠) .","vol":"12","page":681},{"text":"<span data-type=\"title\" id=toc-4299>[١٧٨٩] عبد الله بن وهب</span>\nهو أبو محمد، عبد الله بن وَهْب بن مُسْلم القُرَشي المِصْري. مَوْلَى يزيد بن رُمَّانة، وقيل: مولى بني فِهْر، وقيل: مولى يزيد بن أبي أُنَيْس الفهري.\nسمع خلقًا كثيرًا من المصريين والحجازيين والعراقيين وغيرهم، منهم حُمَيْد بن هانئ، وابن جُرَيْج، والثَّوري، ولم يكن في المصريين أحد أكثر حَديثًا منه، وكان أعلم الناس برأي مالك بن أنس. قال أحمد بن صالح: ما رأيت حجازيًا ولا شاميًا ولا مصريًا أكثر حديثًا من ابن وهب. وقال أبو زرعة: نظرت في نحو ثلاثين ألف حديث من حديث ابن وهب بمصر، وغير مصر، ولا أعلم أني رأيت حديثًا لا أصل له.\nروى عنه إِسماعيل بن أبي أُوَيْس، وغيره.\nولد سنة خمس وعشرين ومائة، ومات سنة سبع، وقيل: سنة تسع وتسعين ومائة.\nرُمّانة: بضم الراء، وتشديد الميم، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٨٩) تهذيب الكمال (٢/٧٥٣)، تهذيب التهذيب (٦/٧١)، (١٤٠)، تقريب التهذيب (١/٤٦٠)، (٧٢٨)، خلاصة تهذيب الكمال (٢/١١٠)، الكاشف (٢/١٤١)، تاريخ البخاري الكبير (٥/٢١٨)، الجرح والتعديل (٥/٨٧٩)، ميزان الاعتدال (٢/٥٢١)، (٥٢٣)، لسان الميزان (٧/٢٧٣)، الحلية (٨/٣٢٤)، (٣٣١)، الوافي بالوفيات (٦٦٥١٧) والحاشية، سير الأعلام (٩/٢٢٣) والحاشية، الثقات (٨/٣٤٦) .","vol":"12","page":682},{"text":"<span data-type=\"title\" id=toc-4300>[١٧٩٠] عبد الله بن وَهْب</span>\nهو عبد الله بن وَهْب الرّاسبي. رأس الخوارج. له ذِكْر في الخوارج من كتاب الفتن (١) .\nالراسبي: بالراء، والسين المهملة، والباء الموحدة.\n_________\n(١) انظر الحديث رقم (٧٥٤٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩٠) نسب معدو اليمن، تاريخ خليفة (١٩٧)، القامل للمبرد أبو الفضل إبراهيم (٣/١٦٣، ١٦٤، ١٨٠)، تاريخ اليعقوبي (س٢/١٩١) والاشتقاق (٥١٥)، التنبيه والإشراف (٣٤٥) -دار التراث- بيروت، وجمهرة أنساب العرب (٣٨٦)، اللباب ٢٠/٧)، الإصابة (٣/٥) .","vol":"12","page":682},{"text":"<span data-type=\"title\" id=toc-4301>[١٧٩١] عبد الله بن هارون المأمون</span>\nهو أبو العباس، وقيل: أبو جعفر، عبد الله المأمون، أمير المؤمنين بن هارون الرشيد ابن محمد المهدي بن عبد الله المنصور بن محمد بن علي بن عبد الله بن العباس. ⦗٦٨٣⦘ ولي الخلافة بعد أخيه محمد الأمين في سنة ثمان وتسعين ومائة، وله سبع وعشرون سنة وعشرة شهور وأيام، وبويع له وهو بخراسان، وكان مولده ليلة ولي الخلافةَ أبوه الرشيد في ربيع الأول سنة سبعين ومائة بالبَذَنْدُون من نواحي طَرَسُوس. ثم حُمل إِلى طرسوس، ودفن بها سنة ثماني عشرة ومائتين، وله ثمان وأربعون سنة، ومدة خلافته عشرون سنة وخمسة أشهر وأيام، وصَلَّى عليه أخوه المعتصم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩١) تاريخ اليعقوبي (٢/٤٤٤-٤٧٠)، تاريخ بغداد (١٠/١٨٣-١٩٢) تاريخ دمشق لابن عساكر (٣٩/٢٢٢-٢٩٣)، سير أعلام النبلاء (١٠/٢٧٢-٢٩٠)، الصبر (١/٥٧_-٣٧٦) وفوات الوفيات (٢/٢٣٥- ٢٣٩)، النجوم الزاهرة (٢/٢٢٥)، تاريخ الخميس (٢/٣٣٤)، شذرات الذهب (٣/٨١-٨٩) .","vol":"12","page":682},{"text":"<span data-type=\"title\" id=toc-4302>[١٧٩٢] عبد الله بن يزيد</span>\nهو عبد الله بن يزيد، رضيع عائشة أم المؤمنين.\nيروي عن عائشة.\nروى عنه أبو قِلابَة حديثه في الصلاة على الجنازة (١) . أخرج حديثه مسلم، وليس له عن عائشة في الصحيح غير هذا. قاله الحميدي.\nقِلابة: بكسر القاف، وبالباء الموحدة.\n_________\n(١) انظر الحديث رقم (٤٣٤٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩٢) تهذيب الكمال (٢/٧٥٦)، تقريب التهذيب (٦٢/٨٠)، (١٥٨)، تقريب التهذيب (١/٤٦١)، (٧٤٥)، خلاصة تهذيب الكمال (٢/١١٢)، الكاشف (٢/١٤٣)، تاريخ البخاري الكبير (٥/٢٢٥)، الجرح والتعديل (٥/٩٢٠)، ميزان الاعتدال (٢/٥٢٦)، لسان الميزان (٧/٢٧٣) .","vol":"12","page":683},{"text":"<span data-type=\"title\" id=toc-4303>[١٧٩٣] عبد الله بن يزيد</span>\nهو أبو عبد الرحمن، عبد الله بن يزيد الحُبُلي المصري. يُعَدُّ في تابعي المصريين،\nروى عن أبي أيوب الأنْصاري، وأبي ذَرّ، وعبد الله بن عَمْرو بن العاص، وعُقْبَة بن عامر، وغيرهم.\nسمع منه عُقْبَة بن مُسْلم، وعبد الرحمن بن زياد، وبكر بن سَوادة.\nمات بإِفْريقيَّة سنة مائة.\nالحُبُلي: بضم الحاء المهملة، وضم الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩٣) تهذيب الكمال (٢/٧٥٧)، تهذيب التهذيب (٦/٨١)، (١٦١)، تقريب التهذيب (١/٤٦٢)، (٧٤٩)، خلاصة تهذيب الكمال (٢/١١٢)، الكاشف (٢/١٤٤)، تاريخ البخاري الكبير (٥/٢٢٦)، تاريخ البخاري الصغير (١/٢٣٢)، الجرح والتعديل (٥/٩١٧)، الثقات (٧/١٠) .","vol":"12","page":683},{"text":"<span data-type=\"title\" id=toc-4304>[١٧٩٤] عبد الله بن أبي يزيد</span>\nهو عبد الله بن أبي يزيد.\nروى عن أم أيوب، امرأة أبي أَيّوب الأنصاري.\nروى عنه سفيان بن عُيَيْنَة. حديثه في أكل الثوم من كتاب الطعام (١) .\n_________\n(١) انظر الحديث رقم (٥٥٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩٤) تهذيب الكمال (٢/٧٥٨)، تهذيب التهذيب (٦/٨٤)، (١٦٧)، تهذيب التهذيب (١/٤٦٢)، (٧٥٤) خلاصة تهذيب الكمال (٢/١١٣)، الذيل على الكاشف (رقم ٨٤٥)، تاريخ البخاري الكبير (٥/٢٣٠)، الجرح والتعديل (٥/٩٣٧) .","vol":"12","page":683},{"text":"<span data-type=\"title\" id=toc-4305>[١٧٩٥] عبد الله بن يَسَار</span>\nهو عبد الله بن يَسَار المدني، مولى مَيْمُونة، زوج النبي - ﷺ-، ⦗٦٨٤⦘ وهو أخو سليمان بن يَسَار، وعبد الملك، وعطاء.\nرأى أبا الجُهَيْم الأَنْصاري، وسمع منه. له ذِكْر في السلام من كتاب الصحبة (١) .\nيَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\nوالجُهَيْم: بضم الجيم، وفتح الهاء، وسكون الياء.\n_________\n(١) انظر الحديث رقم (٤٨٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩٥) طبقات بن سعد (٥/١٧٥)، طبقات خليفتة (٢٤٧)، التاريخ الكبير (٥/٢٣٣)، الجرح والتعديل (٥/ ٢٠٣) .","vol":"12","page":683},{"text":"<span data-type=\"title\" id=toc-4306>[١٧٩٦] عبد الملك بن أبي بكر</span>\nهو عبد الملك بن أبي بكر بن عبد الرحمن بن الحارث بن هشام المَخْزومي. من أهل المدينة.\nروى عن أبيه، وأبي هريرة.\nوسمع منه الزُّهْري، وعبد الله بن عُبَيْد بن عُمَيْر (١)، وابن جُرَيْج، وعِراك بن مالك.\nقال الواقدي: مات في أول أيام هشام بن عبد الملك.\nعِراك: بكسر العين المهملة، وتخفيف الراء وبالكاف.\n_________\n(١) ابن عمير ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩٦) تهذيب الكمال (٢/٨٥١)، تهذيب التهذيب (٦/٣٨٧)، (٧٢٩)، تقريب التهذيب (١/٥١٧)، (١٢٩٧)، خلاصة تهذيب الكمال (٢/١٧٥)، الكاشف (٢/٢٨٠٨)، تاريخ البخاري الكبير (٥/٤٠٧)، الجرح والتعديل (٥/١٦٢٦)، الثقات (٧/٩٣) .","vol":"12","page":684},{"text":"<span data-type=\"title\" id=toc-4307>[١٧٩٧] عبد الملك بن حَبيب</span>\nهو أبو عمران، عبد الملك بن حَبيب الجَوْني الكِنْدي، ويقال: الأزْدي البصري. من تابعي البصريِّين وثقاتهم.\nرأى عِمران بن حُصَيْن، وسمع أنس بن مالك، وجندب بن عبد الله، وعبد الله بن الصامت.\nروى عنه حَمّاد بن زيد، وجعفر بن سليمان، وشُعْبة وابن عَوْن.\nمات سنة ثمان وعشرين ومائة، وقيل: سنة تسع وعشرين.\nالجَوْني: بفتح الجيم، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩٧) تهذيب الكمال (٢/٨٥١)، تهذيب التهذيب (٦/٣٨٩)، (٧٣٤)، تقريب التهذيب (١/٥١٨)، (١٣٠٢)، خلاصة تهذيب الكمال (٢/١٧٥)، الكاشف (٢/٢٠٨)، تاريخ البخاري الكبير (٥/٤١٠)،تاريخ البخاري الصغير (١/٣١٨)، الجرح والتعديل (٥/١٦٣٦)، سير الأعلام (٥/٢٥٥) والحاشية، الثقات (٥/١١٧) .","vol":"12","page":684},{"text":"<span data-type=\"title\" id=toc-4308>[١٧٩٨] عبد الملك بن عبد العزيز بن جُرَيْج</span>\nهو أبو خالد، ويقال: أبو الوليد، عبد الملك بن عبد العزيز بن جُرَيْج المَكّي القُرَشي. مولى آل خالد بن أَسِيد، وقيل: مولى بني أُمَيَّة. أصله رومي، وهو أحد العلماء المشهورين، والأئمة المعدودين.\nسمع أباه، وعطاء، وطاووسًا، وأبا الزُّبَيْر، ومُجاهدًا. ⦗٦٨٥⦘\nوسمع منه الثوريّ، ويحيى ابن سعيد الأنْصاريّ، ويحيى القَطَّان، وهو أول من صَنَّف في الإِسلام في قول، وأبوه عبد العزيز تابعي مشهور.\nروى عن عائشة.\nمات عبد الملك سنة خمسين ومائة، وقيل: سنة تسع وأربعين، وقد جاوز السبعين.\nجُرَيْج: بضم الجيم الأولى، وفتح الراء، وسكون الياء.\nوأَسِيد: بفتح الهمزة، وكسر السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩٨) تهذيب الكمال (٢/٨٥٥)، تهذيب التهذيب (٦/٤٠٢)، (٨٥٥)، تقريب التهذيب (١/٥٢٠)، (١٣٢٤)، خلاصة تهذيب الكمال (٢/١٧٨)، الكاشف (٢/٢١٠)، تاريخ البخاري الكبير (٥/٤٢٢)، تاريخ البخاري الصغير (٢/٧٨)، (٩٩)، (١١١)، الجرح والتعديل (٥/١٦٨٧)، ميزان الاعتدال (٢/٦٥٩)، لسان الميزان (٧/٢٩٢)، سير الأعلام (٦/٣٢٥) والحاشية، الثقات (٧/٩٣) .","vol":"12","page":684},{"text":"<span data-type=\"title\" id=toc-4309>[١٧٩٩] عبد الملك بن عُمَيْر</span>\nهو أبو عمر، وقيل: أبو عَمْرو، عبد الملك بن عُمَيْر بن سُوَيْد الفَرسِي الكوفي. من ولد مُرَّة بن أُدَد، ويقال له: القبطي، لأنه كان له فرس سابق يعرف بالقبطي، فنسب إِليه. ويقال له أيضًا: الفَرسي، منسوب إِلى الفَرس، ومن لا يدري يقول: القرشي، نسبة إِلى قُرَيش، وليس كذلك إنما هو منسوب إِلى فرسه. كان على قضاء الكوفة بعد الشَّعبي، وهو من مشاهير التابعين وثقاتهم، ومن كبار أهل الكوفة.\nروى عن جندب بن عبد الله، وجابر بن سَمُرَة، ورأى عليًّا، والمغيرة.\nروى عنه الثوري، وشُعْبَة. مات سنة ستّ وثلاثين ومائة، أو نحوها، وهو ابن مائة سنة وثلاث سنين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٧٩٩) تهذيب الكمال (٢/٨٥٨)، تهذيب التهذيب (٦/٤١١)، (٨٦٥)، تقريب التهذيب (١/٥٢١)، (١٣٣١)، خلاصة تهذيب الكمال (٢/١٧٨)، الكاشف (٢/٢١٢)، تاريخ البخاري الكبير (٥/٥٢٦)، تاريخ البخاري الصغير (٢/٣٩)، الجرح والتعديل (٥/١٧٠٠)، ميزان الاعتدال (٢/٦٦٠)، لسان الميزان (٧/٢٩٢)، البداية والنهاية (١٠/٦١)، مقدمة الفتح (٤٢٢)، سير الأعلام (٥/٤٣٨) والحاشية، الثقات (٥/١٦٦) .","vol":"12","page":685},{"text":"<span data-type=\"title\" id=toc-4310>[١٨٠٠] عبد الملك بن أبي القاسم</span>\nهو أبو الفتح، عبد الملك بن أبي القاسم بن أبي سهل الكَرُوخي الهَرَوي. راوية كتاب الترمذي، وهو شيخ الناس في البلاد يومئذ لهذا الكتاب. ورد بغداد وحدَّث بها، وأسمع أهلها وغيرهم ذلك رواه عن مشايخه، وهم مذكورون في أول الكتاب. [مات سنة ثمان وأربعين وخمس مائة] (١) .\nالكَرُوخي: بفتح الكاف، وضم الراء، وتخفيفها، وبالخاء المعجمة.\n_________\n(١) بياض في م، خ وما أثبت بين حاصرتين من \" تذكرة الحفاظ \" للذهبي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠٠) الأنساب -دمج- (١٠/٤٠٩٩-٩١٠) مرجليوث، والمنتظم (١٠/١٥٤-٩١٥٥، معجم البلدان (٥/ ٣٤٥٨)، اللباب (٣/٩٥)، سير الأعلام النبلاء (٢٠/٢٧٣-٢٧٥)، الصبر (ع/١٣١)، تذكرة الحفاظ (٤/١٣١٣)، فيه الكروجي) ومرآة الجنان (٣/٢٨٨) شذرات الذهب.","vol":"12","page":685},{"text":"<span data-type=\"title\" id=toc-4311>[١٨٠١] عبد الملك بن أَبي مَحْذُورة</span>\nهو عبد الملك بن أبي مَحْذُورة - واسم أبي مَحْذُورة سمرة - بن مِعْيَر الجُمَحي القُرَشي. وقد تقدَّم تمام نسبه عند أبيه في حرف السين. ⦗٦٨٦⦘\nروى عن أبيه.\nروى عنه ابنه محمد، والنُّعمان ابن راشد، وإِسماعيل بن عبد الملك، وإِبراهيم بن عبد العزيز المكي، وهو صالح الحديث على قِلَّته.\nمَحْذُورَة: بفتح الميم، وسكون الحاء المهملة، وضم الذال المعجمة.\nومِعْيَر: بكسر الميم، وسكون العين المهملة، وفتح الياء تحتها نقطتان، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠١) تهذيب الكمال (٢/٨٦)، تهذيب التهذيب (٦/٤١٨)، (٨٧٢)، تقريب التهذيب (١/٥٢٢)، (١٣٤١)، خلاصة تهذيب الكمال (٢/١٨٠)، الكاشف (٢/٢١٣)، تاريخ البخاري الكبير (٥/٤٣٠)، الجرح والتعديل (٥/٦٥٩)، الثقات (٥/١١٧) .","vol":"12","page":685},{"text":"<span data-type=\"title\" id=toc-4312>[١٨٠٢] عبد الملك بن مَروان</span>\nهو أبو الوليد، عبد الملك بن مروان بن الحكم بن أبي العاص بن أُمَيَّة بن عَبْد شمس بن عبد مَناف القُرَشي الأمَوي. من تابعي المدينة وفقهائها، سكن الشام، ورأى عثمان بن عَفَّان.\nوروى عن أبي هريرة.\nمات سنة ستّ وثمانين، وله ثمان وخمسون سنة، وكانت مدة ولايته أربع عشرة سنة، بعد قَتْل ابن الزُّبَيْر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠٢) تهذيب الكمال (٢/٨٦٢)، تهذيب التهذيب (٦/٤٢٢)، (٨٧٨)، تقريب التهذيب (١/٥٢٣)، (١٣٤٧)، خلاصة تهذيب الكمال (٢/١٨٠)، الذيل على الكاشف (رقم٩٥٤)، خلاصة تهذيب الكمال (٢/١٨٠)، تاريخ البخاري الكبير (٥/٤٢٩)، ميزان الاعتدال (٢/٦٦٤)، البداية والنهاية (٩/٦١)، سير الأعلام (٤/٢٤٦) والحاشية، الثقات (٥/١١٩) .","vol":"12","page":686},{"text":"<span data-type=\"title\" id=toc-4313>[١٨٠٣] عبد الملك بن مِلْحان</span>\nهو عبد الملك بن قَتَادَة بن مِلْحان القَيْسي. يُعَدُّ في التابعين، عزيز (١) الحديث.\nروى عن أبيه قَتَادة، ولأبيه صحبة، حديثه في البصريين. أخرج حديثه أبو داود، والنسائي في صوم أيام البيض (٢) . فأما أبو داود فإِنَّه أخرجه عن أنس بن سيرين، عن ابن مِلْحان، ولم يُسَمِّه فنسبه إِلى جدِّه مِلْحان، وأَمَّا النسائيّ فإِنَّه أخرج له ثلاث طرق:\nأحدها: عن رجل يسمى عبد الملك، عن أبيه.\nوالثانية: عن عبد الملك بن أبي المِنْهال، عن أبيه.\nوالثالثة: عن عبد الملك بن قُدَامَة بن مِلّْحَان، عن أبيه. والذي جاء في أسماء الصحابة على اختلاف الكتب: قَتَادة بن مِلْحان، لا قُدامة بن مِلْحان. وقال ابن عبد البرّ: قتادة بن مِلْحان القَيْسي، له صحبة.\nروى عنه ابنه عبد الملك، قال: ويقال: إن شعبة أخطأ في اسمه، فقال فيه: مِنْهال بن مِلْحَان. ومِنْهال بن مِلْحان لا يعرف في الصحابة، والصواب قَتَادة بن مِلْحان القَيْسي، تَفَرَّدَ بالرواية عنه ابنه عبد الملك، وقد جاء في كتاب ابن مندة في بعض الطرق أن قتادةَ هو ابن مِنْهال لا ابن أبي المِنْهال، فعلى ذلك يكون الطَّريقان اللَّتان للنَّسائي الثانية والثالثة لا صحةَ لهما، والله أعلم.\n_________\n(١) في م: عزيز.\n(٢) انظر الحديث رقم (٤٤٧٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠٣) تهذيب الكمال (٢/٨٥٩)، (٨٦٣)، تقريب التهذيب (٦/٤١٤)، (٨٦٦)، تقريب التهذيب (١/٥٢١)، (١٣٣٥)، خلاصة تهذيب الكمال (٢/١٧٩)، الكاشف (٢/٢١٣)، تاريخ البخاري الكبير (٥/٤٢٩)، الجرح والتعديل (٥/١٧٠٨)، ميزان الاعتدال (٢/٦٦١)، لسان الميزان (٧/٢٩٢)، الثقات (٥/١٢٠) .","vol":"12","page":686},{"text":"<span data-type=\"title\" id=toc-4314>[١٨٠٤] عبد الواحد بن أَيْمَن</span>\nهو أبو القاسم، عبد الواحد بن أَيْمن المَخْزُومي، مولى ابن أبي عَمرو المكي، وهو والد القاسم بن عبد الواحد.\nسمع أباه، وغيرَه من التابعين.\nسمع منه أبو نُعيم، وخَلاد، ووَكيع، وابنُ عُيَيْنَة.\nأَيْمَن: بفتح الهمزة، وسكون الياء تحتها نقطتان، وفتح الميم، وبالنون.\nونُعَيْم: بضم النون، وفتح العين، وسكون الياء.\nوخَلاد: بفتح الخاء المعجمة، وتشديد اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠٤) تهذيب الكمال (٢/٨٦٥)، تهذيب التهذيب (٦/٤٣٣)، (٩١٠)، تقريب التهذيب (١/٥٢٥)، (١٣٨١)، خلاصة تهذيب الكمال (٢/١٨٣)، خلاصة تهذيب الكمال (٢/٢١٧)، تاريخ البخاري الكبير (٥/٥٩)، الجرح والتعديل (٦/١٠٤)، الثقات (٧/١٢٤) .","vol":"12","page":687},{"text":"<span data-type=\"title\" id=toc-4315>[١٨٠٥] عبد الواحد بن زياد</span>\nهو أبو بشر، ويقال: أبو عبيدة، عبد الواحد بن زياد العبديّ البصريّ.\nسمع حُمَيْدًا، وأبا فرْوة، والأعمش، وعاصمًا.\nروى عنه عبد الرحمن بن مَهْدي، وعَفَّان الرّقاشي، وعارِم.\nمات سنة ست وسبعين ومائة، وقيل: سنة سبع.\nزياد: من الزيادة.\nوبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوفروة: بالفاء.\nوعارم: بالعين المهملة، والراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠٥) تهذيب الكمال (٢/٨٦٥)، تهذيب التهذيب (٦/٤٣٤)، (٩١٢)، تقريب التهذيب (١/٥٢٦)، (١٣٨٢)، خلاصة تهذيب الكمال (٢/١٨٣)، الكاشف (٢/٢١٨)، تاريخ البخاري الكبير (٦/٥٩)، تاريخ البخاري الصغير (٢/١٢٨)، الجرح والتعديل (٦/١٠٨)، ميزان الاعتدال (٢/٦٧٢)، لسان الميزان (٧/٢٩٤)، مقدمة الفتح (٤٢٢)، سير الأعلام (٩/٧)، الحاشية طبقات ابن سعد (٦/٣٨٨) .","vol":"12","page":687},{"text":"<span data-type=\"title\" id=toc-4316>[١٨٠٦] عبد الواحد بن سُلَيْم</span>\nهو عبد الواحد بن سُلَيْم.\nروى عن عطاء بن أبي رَبَاح، وواقِد أبي عبد الله.\nسمع منه أبو داود، وعلي بن الجَعْد، حديثه في البصريين. قال أحمد: حديثه منكر، أحاديثه موضوعة.\nسُلَيْم: بضم السين، وفتح اللام.\nورَبَاح: بفتح الراء، وبالباء الموحدة.\nوواقِد: بالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠٦) تهذيب الكمال (٢/٨٦٥)، تهذيب التهذيب (٦/٤٣٥)، (١٩٣)، تقريب التهذيب (١/٥٢٦)، (١٣٨٤)، خلاصة تهذيب الكمال (٢/١٨٣)، الكاشف (٢/٢١٨)، تاريخ البخاري الكبير (٦/٥٧)، الجرح والتعديل (٦/١٠٩)، ميزان الاعتدال (٢.٦٧٣)، لسان الميزان (٧/٢٩٤)، مجمع (٨/٢٣)، الثقات (٧/١٢٣) .","vol":"12","page":687},{"text":"<span data-type=\"title\" id=toc-4317>[١٨٠٧] عبد الوارث بن عبد الصَّمد</span>\nهو أبو عُبَيْدة، عبد الوارث بن عبد الصمد بن عبد الوارث بن سعيد، مولى بَلْعَنْبَر التَّميمي.\nسمع أباه.\nبَلْعَنْبَر: بفتح الباء الموحدة، وسكون اللام، وفتح العين المهملة، وسكون النون، وبعدها باء موحدة، يريد بني العَنْبَر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠٧) تهذيب التهذيب (٦/٤٤٣)، (٩٢٤)، تقريب التهذيب (١/٥٢٧)، (١٣٩٥)، خلاصة تهذيب الكمال (٢/١٨٥)، الكاشف (٢/٢١٩)، الجرح والتعديل (٦/٣٨٩)، الثقات (٨/٤١٦) .","vol":"12","page":687},{"text":"<span data-type=\"title\" id=toc-4318>[١٨٠٨] عبد الوهَّاب الثقفي</span>\nهو أبو محمد، عبد الوهَّاب بن عبد المجيد بن الصَّلْت بن عبيد الله بن الحَكَم بن أبي العاص بن بشر من بني جشم بن ثقيف الثَّقَفي البصري.\nسمع أيوب، ويحيى بن سعيد الأنصاري، وعبد الله بن عَوْن (١)، وعبيد الله بن عُمر.\nولد سنة عشر ومائة. ومات سنة أربع وتسعين ومائة.\nبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوعُبَيْد الله: تصغير عبد.\nوهو الذي جاء ذِكْره في كتاب الصلاة: الثقفي غير مُسَمَّى (٢) .\n_________\n(١) في هامش خ: في نسخة عوف.\n[[(٢) انظر الحديث رقم (٣٣٨٢)]]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠٨) تهذيب الكمال (٢/٨٧٠)، تهذيب التهذيب (٦/٤٤٩)، (٩٣٤)، تقريب التهذيب (١.٥٢٨)، (١٤٠٥)، خلاصة تهذيب الكمال (٢/١٨٦)، الكاشف (٢/٢٢١)، تاريخ البخاري الكبير (٦/٩٧)، تاريخ البخاري الصغير (٢/٢٧٢)، (٢٧٤)، الجرح والتعديل (٦/٣٦١)، ميزان الاعتدال (٢/٦٨٠)، لسان الميزان (٤/٨٨)، (٧/٢٩٥)، مقدمة الفتح (٤٢٢)، البداية والنهاية (١٠/٢٢٥)، سير الأعلام (٩/٢٣٧) والحاشية، الثقات (٧/١٣٢) .","vol":"12","page":688},{"text":"<span data-type=\"title\" id=toc-4319>[١٨٠٩] عبد الوهَّاب بن علي بن علي</span>\nهو شيخنا وأُستاذنا الإِمام، شيخُ وقته دِينًا وعِلمًا وأمانة وتُقى وزهدًا وورعًا وحفظًا ودراية وفهمًا ورواية. ضِياء الدِّين، شيخ الإِسلام، أبو أحمد عبد الوهَّاب بن علي بن علي بن عُبَيد الله الأَمين، ويعرف بابن سُكَيْنة البَغْدادي. أحسن الله معونته.\nسمع الكثير ولقي المشايخ، وحدَّث ببغداد، والحجاز، والشام، وديار ربيعة، وغيرها من البلاد. فأسمع الكثير من الكتب الكبار والصغار، أثابه الله، ومَدَّ في عمره، فإنه بركة كُلُّهُ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٠٩) في ذيل الروضنين (٧٠)، الصبر (٥/٢٣)، سير أعلام النبلاء (٢١/٥١٢-٥٠٥)، طبقات الاستوي (١٢١)، البداية والنهاية (١٣/٦٠)، غاية النهاية (١/٤٨٠)، شذرات الذهب (٧/٤٨-٤٩) .","vol":"12","page":688},{"text":"<span data-type=\"title\" id=toc-4320>[١٨١٠] عبد الوهَّاب بن علي بن نَصْر</span>\nهو أبو محمد، عبد الوهَّاب بن علي بن نَصْر بن أحمد الفقيه المالكي.\nسمع أبا عبد الله بن العكبري، وأبا حفص بن شاهين. سكن بغداد، وحدَّث بها. وكان ثقة عالمًا، لم يكن في زمانه لأصحاب مالك مثله.\nمات بمصر سنة اثنتين وعشرين وأربعمائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١٠) تاريخ بغداد (١١/٣١، ٣٢) طبقات الشيرازي (١٤٣)، ترتيب المدارك (٤/٦٩١-٦٩٥)، تاريخ بن عساكر (٣٠٥٨٠أ-٣٠٦أ) وتبين كذب المفتري (٢٤٩-٢٥٠)، والمنتظم (٨/٦١، ٦٢)، وفيات الأعيان (٣/٢١٩-٢٢٢)، مختصر بن منظور (١٥/٢٨٣-٢٨٤)، الصبر (٣/١٤٩، سير أعلام النبلاء (١٧/٤٢٩)، وفوات الوفيات (٢/٤١٩-٤٢١)، البداية والنهاية (١٢/٣٢، ٣٣)، الدبياج المذهب (٢/٢٦-٢٩) والنجوم الزاهرة (٤/٢٧٦)، وحسن المحاضرة (١/٣١٤) .","vol":"12","page":688},{"text":"<span data-type=\"title\" id=toc-4321>[١٨١١] عبد الوهَّاب بن هِبَة الله</span>\nهو شيخُنا وأُستاذنا، بقية المشايخ، الثقةُ الصدوقُ، أبو ياسر، عبد الوهَّاب بن هبة الله بن عبد الوهاب البغدادي ويعرف بابن حَبَّة.\nسمع الكثير، ولقي المشايخ، وأكثر أهل بغداد الرواية عنه، لكثرة سماعه، وصحة إِسناده. ورد الموصل في سنة ست وثمانين وخمسمائة، فأسمع بها الكثير، ورحل عنها إِلى حَرَّان، فمات بها سنة ست وثمانين وخمسمائة - رحمة الله عليه -.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١١) في سير أعلام النبلاء (٢١/٢٢٧)، الصبر (٤/٢٦٦)، شذرات الذهب (٤/٢٩٣)، «ط. المقدس» وتابع العروس «حب» .","vol":"12","page":688},{"text":"<span data-type=\"title\" id=toc-4322>[١٨١٢] عُبَيْد الله بن الأسَد الخَوْلاني</span>\nهو عُبَيْد الله بن الأسد، ويقال: ابن الأسود الخَوْلاني، ربيب ميمونة، زوج النبي - ﷺ-. يُعَدُّ في التابعين.\nروى عن عثمان، ومَيْمونة، وغيرهما.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١٢) تهذيب الكمال (٢/٨٧٣)، تهذيب التهذيب (٧/٣)، (٢)، تقريب التهذيب (١/٥٣٠)، خلاصة تهذيب الكمال (٢/١٨٩)، الكاشف (٢/٢٢٤)، تاريخ البخاري الكبير (٥/٣٧٩)، الجرح والتعديل (٥/١٤٥٨)، ميزان الاعتدال (٣/١٨)، لسان الميزان (٧/٢٩٨)، الثقات (٥/٦٧) .","vol":"12","page":689},{"text":"<span data-type=\"title\" id=toc-4323>[١٨١٣] عُبَيْد الله بن حُمَيد</span>\nهو عُبَيْد الله بن حُمَيْد بن عبد الرحمن الحِمْيَري. يُعَدُّ في البصريين.\nروى عن الشَّعبي.\nروى عنه الدَّسْتَوَائي، وأبان بن يزيد.\nالدَّسْتَوَائي: بفتح الدال المهملة، وسكون السين المهملة، وفتح التاء فوقها نقطتان، وبهمزة بعد الألف.\nوأبان: بتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١٣) تهذيب الكمال (٢/٨٧٦)، تهذيب التهذيب (٧/٩)، (١٦)، تقريب التهذيب (١/٥٣٢)، خلاصة تهذيب الكمال (٢/١٩١)، الكاشف (٢/٢٢٥)، تاريخ البخاري الكبير (٥/٣٧٨)، الجرح والتعديل (٥/١٤٨١)، الثقات (٧/١٤٤) .","vol":"12","page":689},{"text":"<span data-type=\"title\" id=toc-4324>[١٨١٤] عبيد الله بن أبي رافع</span>\nهو عُبَيْد الله بن أبي رافع، واسم أبي رافع، أسلم، مولى رسول الله - ﷺ-، مدني من مشاهير التابعين، حديثه في أهل المدينة.\nسمع عليًّا، وكان كاتبه، وأبا هريرة.\nروى عنه بُسْر بن سعيد، ومحمد بن علي، والحسن بن محمد، والأعرج.\nبُسْر: بضم الباء الموحدة، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١٤) تعجيل المنفعة (٦٨١)، الجرح والتعديل (٥/ص٣٠٧) .","vol":"12","page":689},{"text":"<span data-type=\"title\" id=toc-4325>[١٨١٥] عبيد الله بن زياد</span>\nهو عبيد الله بن زياد، الذي استلحق أباه زيادًا معاويةُ بن أبي سفيان بن حرب بن أمية، وهو ابن زياد بن أبيه، وقد تقدَّم في ذِكْر زياد في حرف الزاي ما يغني عن الإِعادة، وهذا عبيد الله هو الذي سَيَّر الجيشَ لقتل الحسين بن علي بن أبي طالب وهو يومئذ أميرُ الكوفة ليزيد بن معاوية، وقتل بأرض الموصل على يد إِبراهيم بن مالك الأَشْتَر النَّخَعي في أيام المُخْتار بن أبي عُبَيْد سنة ستّ وستين (١) .\n_________\n(١) انظر الحديث رقم (٦٥٦٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١٥) الذيل على الكاشف (رقم ٩٧٥)، تعجيل المنفعة (٦٨٨)، الجرح والتعديل (٥/١٩٧٠) .","vol":"12","page":689},{"text":"<span data-type=\"title\" id=toc-4326>[١٨١٦] عُبَيْد الله بن عبد الله بن عُتْبَة</span>\nهو أبو عبد الله، عُبَيْد الله بن عبد الله بن عُتْبَة بن مَسْعود الهُذَلي. وهو ولد أخي عبد الله بن مسعود، أحد الفقهاء السبعة من أهل المدينة، وأحد أعلام التابعين.\nرأى خلقًا كثيرًا من الصحابة. وسمع ابن عباس، وأباه، وعائشة، وأبا هريرة، وأم قيس. ⦗٦٩٠⦘\nروى عنه أبو الزّناد والزُّهري وغيرهما.\nالزناد: بالزاي والنون. وهو في الطبقة الأولى من التابعين.\nمات سنة اثنتين وتسعين. وقيل: سنة ثمان وتسعين. وله شعر جيد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١٦) تهذيب الكمال (٢/٨٨٠)، تهذيب التهذيب (٧/٢٣)، (٥٠)، تقريب التهذيب (١/٣٥٣)، خلاصة تهذيب الكمال (٢/١٩٤)، الكاشف (٢/٢٢٨)، تاريخ البخاري الكبير (٥/٣٨٥)، تاريخ البخاري الصغير (١/٢)، (٢١٠)، (٢٢٥)، الجرح والتعديل (٥/١٥١٧)، الحلية (٢/١٨٨)، طبقات ابن سعد (٢/٣٨٢)، (٥/١٨٥)، (٣٣٤)، البداية والنهاية (٩/١٧٧)، البداية والنهاية (٤/٤٧٥) والحاشية، الثقات (٥/٦٣) .","vol":"12","page":689},{"text":"<span data-type=\"title\" id=toc-4327>[١٨١٧] عُبَيْد الله بن عبد الله بن عُمَر</span>\nهو أبو بكر، عُبَيْد الله بن عبد الله بن عمر بن الخطاب العَدَوي، من أهل المدينة، تابعي.\nسمع أباه.\nسمع منه الزهري، في نفر من أعلام التابعين.\nمات قبل أخيه سالم، وهو ثَبَت ثقة حجة، حديثه في الحجازيين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١٧) تهذيب الكمال (٢/٨٨٠)، تهذيب التهذيب (٧/٢٥)، (٥٢)، تقريب التهذيب (١/٥٣٥)، خلاصة تهذيب الكمال (٢/١٩٤)، الكاشف (٢/٢٢٨)، تاريخ البخاري الكبير (٥/٣٨٧)، الجرح والتعديل (٥/١٥٢٠)، الثقات (٥/١٦٠) .","vol":"12","page":690},{"text":"<span data-type=\"title\" id=toc-4328>[١٨١٨] عُبَيد الله بن أبي عبد الله</span>\nهو عُبَيْد الله بن أبي عبد الله - واسم أبي عبد الله سلمان - الأَغَرّ، مولى جُهَيْنَة. من أهل المدينة، ويقال أصلهم من أصفهان.\nسمع أباه.\nروى عنه مالك بن أنس، وابن عجلان، وسليمان بن بلال، ويقال: اسمه عبد الله.\nالأَغَرّ: بالغين المعجمة، والراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١٨) تهذيب الكمال (٢/٨٧٨)، تهذيب التهذيب (٧/١٨)، (٣٥)، تقريب التهذيب (١/٥٣٤)، خلاصة تهذيب الكمال (٢/١٩٢)، الكاشف (٢/٥٢٧)، تاريخ البخاري الكبير (٥/٣٨٤، ٣٩٠)، ميزان الاعتدال (٩/٧١)، الجرح والتعديل (٥/١٥٠٤) .","vol":"12","page":690},{"text":"<span data-type=\"title\" id=toc-4329>[١٨١٩] عُبَيْد الله بن عبد الكريم</span>\nهو أبو زرعة، عُبَيْد الله بن عبد الكريم بن يزيد الرَّازي.\nسمع خَلاد بن يحيى، وأبا نُعَيْم، وأبا الوليد الطَّيَالسي، ومسلم بن إِبراهيم، والقَعْنَبيّ.\nروى عنه إِبراهيم الحَرْبي، وعبد الله بن أحمد بن حَنْبَل، والقاسم بن زكريا المُطَرِّز، وغيرهم. كان إِمامًا حافظًا مُتْقنًا ثقة عالمًا بالحديث عارفًا بالمشايخ، والجرح والتعديل.\nولد سنة مائتين، ومات بالرّي سنة أربع وستين ومائتين.\nخَلاد: بفتح الخاء المعجمة، وتشديد اللام، وبالدال المهملة.\nونُعَيْم: بضم النون، وفتح العين المهملة.\nوالقَعْنَبي: بفتح القاف، وسكون العين، وفتح النون، وبعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨١٩) تهذيب الكمال (٢/٨٨١)، تهذيب التهذيب (٧/٣٠)، (٦٢)، تقريب التهذيب (١/٥٣٦)، خلاصة تهذيب الكمال (٢/١٩٥)، الكاشف (٢/٢٣٠)، الجرح والتعديل (١/٣٢٨)، (٥/١٥٤٣)، سير الأعلام (١٣/١٦٥)، الحاشية.","vol":"12","page":690},{"text":"<span data-type=\"title\" id=toc-4330>[١٨٢٠] عُبَيْد الله بن عُبَيْد</span>\nهو أبو وَهْب، عُبَيْد الله بن عبيد الكَلاعي، ويقال: الجُشَمي. ⦗٦٩١⦘\nكان من أصحاب مَكْحول وروى عنه.\nروى عنه يحيى بن حمزة، يقال: إِنَّ له صحبة. قال الحازمي: وهو وهم، فإن المشهور أن الجشمي غير الكلاعي، وأن الجشمي له صحبة، والكلاعي روى عن مكحول.\nالكَلاعي: بفتح الكاف.\nوالجُشَمي: بضم الجيم، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢٠) تهذيب الكمال (٢/٨٨٤)، تهذيب التهذيب (٧/٣٥)، (٦٥)، تقريب التهذيب (١/٥٣٦)، خلاصة تهذيب الكمال (٢/١٩٦)، الكاشف (٢/٢٣٠)، تاريخ البخاري الكبير (٥/٤٠٢)، (٩/٧٢)، الجرح والتعديل (٥/١٥٤٤)، (١٥٨٨) .","vol":"12","page":690},{"text":"<span data-type=\"title\" id=toc-4331>[١٨٢١] عبيد الله بن عدي</span>\nهو عُبَيْد الله بن عَدي بن الخِيار بن عدي بن نَوْفَل بن عبد مَناف القُرَشي النَّوْفَلي. يقال: إِنه ولد على عهد النبي - ﷺ-، ويُعَدُّ في التابعين.\nروى عن عمر، وعثمان، وعبد الله بن عدي الأنصاري.\nروى عنه عُرْوَة بن الزُّبَيْر، وحُمَيْد بن عبد الرحمن، وعطاء بن يزيد.\nمات في زمن الوليد بن عبد الملك.\nالخِيار: بكسر الخاء المعجمة، وتخفيف الياء تحتها نقطتان، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢١) تهذيب الكمال (٢/٨٨٤)، تهذيب التهذيب (٧/٥٣٦)، خلاصة تهذيب الكمال (٢/١٩٢)، الكاشف (٢/٢٣٠)، تاريخ البخاري الكبير (٥/٣٩١)، الجرح والتعديل (٥/١٥٥٤)، البداية والنهاية (٩/٥١)، سير الأعلام (٣/٥١٤) والحاشية، الثقات (٣/٢٤٨)، (٥/٦٤) .","vol":"12","page":691},{"text":"<span data-type=\"title\" id=toc-4332>[١٨٢٢] عُبيد الله بن عِكْراش</span>\nهو عُبيد الله بن عِكْراش بن ذُؤَيْب بن حُرْقُوص التَّمِيمي.\nروى عن أبيه.\nروى عنه العلاء بن الفضل. قال البخاري: ولا يثبت.\nعِكْراش: بكسر العين المهملة، وسكون الكاف، وبالراء، والشين المعجمة.\nوذُؤَيب: تصغير ذئب.\nوحُرْقُوص: بضم الحاء المهملة، وضم القاف، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢٢) تهذيب الكمال (٢/٨٨٥)، تهذيب التهذيب (٧/٣٧)، (٦٨)، تقريب التهذيب (١/٥٣٧)، خلاصة تهذيب الكمال (٢/١٩٦)، الكاشف (٢/٢٣١)، تاريخ البخاري الكبير (٥/٢٩٤)، الجرح والتعديل (٥/١٥٥٧)، ميزان الاعتدال (٣/١٣)، لسان الميزان (٧/٢٩٧) .","vol":"12","page":691},{"text":"<span data-type=\"title\" id=toc-4333>[١٨٢٣] عُبَيْد الله بن عمر</span>\nهو أبو عثمان، وقيل: أبو عمر، عُبَيْد الله بن عمر بن حَفْص بن عاصم بن عُمَر بن الخَطَّاب العَدَوي القُرَشي. مدني أحد الأعلام والرّاسخين في العلم، وكان تقدَّم على مالك بن أنس.\nسمع القاسم بن محمد، ونافعًا.\nروى عنه حُمَيْد الطَّويل والثَّوري، وشُعْبَة، والقَطَّان يحيى بن سعيد.\nوروى عن أم خالد القُرَشِيَّة.\nمات سنة سبع وأربعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢٣) تهذيب الكمال (٢/٨٨٥)، تهذيب التهذيب (٧/٣٨)، (٧١)، تقريب التهذيب (١/٥٣٧)، خلاصة تهذيب الكمال (٢/١٩٦)، الكاشف (٢/٢٣١)، تاريخ البخاري الكبير (٥/٣٧٨)، (٣٩٢)، تاريخ البخاري الصغير (١/٣٢٢)، الجرح والتعديل (٥/١٥٤٥)، (١٥٥٨)، سير الأعلام (٦/٣٠٤) والحاشية، الثقات (٧/ ١٤٩) .","vol":"12","page":691},{"text":"<span data-type=\"title\" id=toc-4334>[١٨٢٤] عُبَيْد الله بن عَمْرو</span>\nهو أبو وهب، عُبَيْد الله بن عَمْرو بن أبي الوليد الأَسَدي، مولاهم الرَّقّي.\nسمع عبد الملك بن عُمَيْر، وعبد الله بن محمد بن عَقِيل، وزيد بن أبي أُنَيْسة.\nروى عنه علي بن مَعْبَد، وعبد الله بن جعفر. وهو كثير الحديث، واسع الرواية.\nمات سنة ثمانين ومائة ومعظم حديثه عند الجزريين والشاميين.\nأُنَيْسة: بضم الهمزة، وفتح النون، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢٤) تهذيب الكمال (٢/٨٨٧)، تهذيب التهذيب (٧/٤٢)، (٧٤)، تقريب التهذيب (١/٥٣٧)، خلاصة تهذيب الكمال (٢/١٩٧)، الكاشف (٢/٢٣٢)، تاريخ البخاري الكبير (٥/٣٩٢)، الجرح والتعديل (٥/١٥٥١)، سير الأعلام (٨/٣١٠) والحاشية، الثقات (٧/١٤٩) .","vol":"12","page":692},{"text":"<span data-type=\"title\" id=toc-4335>[١٨٢٥] عُبَيْد الله بن عِياض</span>\nهو عُبَيْد الله بن عِياض بن عَمْرو بن عبد المكي.\nروى عن أبيه، وعن عائشة، وعبد الله بن شَدَّاد، وأبي سعيد.\nروى عنه ابن خُثَيْم، وعَمْرو بن دِينار، ومحمد بن شِهاب الزُّهري.\nعِياض: بكسر العين المهملة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\nوخُثَيْم: بضم الخاء المعجمة، وفتح الثاء المثلثة، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢٥) تهذيب الكمال (٢/٨٨٧)، تهذيب التهذيب (٧/٤٣)، (٧٥)، تقريب التهذيب (١/٥٣٧)، خلاصة تهذيب الكمال (٢/١٩٧)، الكاشف (٢/٢٣٢)، تاريخ البخاري الكبير (٥/٣٩٣)، الجرح والتعديل (٥/١٥٥٦)، الثقات (٥/٧٢)، العقد الثمين (٥/٣١٤) .","vol":"12","page":692},{"text":"<span data-type=\"title\" id=toc-4336>[١٨٢٦] عُبَيْد الله بن القِبْطية</span>\nهو عُبَيْد الله بن القِبْطِيَّة. عداده في الكوفيِّين، تابعي.\nسمع جابر بن سَمُرة، وأم سَلَمَة زوج النبي - ﷺ-.\nروى عنه عبد العزيز بن رُفَيْع، ومِسْعَر.\nالقِبْطِيَّة: بكسر القاف، وسكون الباء الموحدة، وكسر الطاء المهملة، وتشديد الياء.\nورُفَيْع: بضم الراء، وفتح الفاء، وسكون الياء.\nومِسْعر: بكسر الميم، وسكون السين، وفتح العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢٦) تهذيب الكمال (٢/٨٨٧)، تهذيب التهذيب (٧/٤٤)، (٧٩)، تقريب التهذيب (١/٥٣٨)، خلاصة تهذيب الكمال (٢/١٩٧)، الكاشف (٢/٢٣٢)، تاريخ البخاري الكبير (٥/٣٩٦)، الجرح والتعديل (٥/١٥٦٦)، الثقات (٥/٧٤) .","vol":"12","page":692},{"text":"<span data-type=\"title\" id=toc-4337>[١٨٢٧] عُبَيْد الله بن كعب</span>\nهو أبو فضالة، عُبَيْد الله بن كَعْب بن مالك بن أبي القَيْن الأَنْصاري المَدَني السُّلَمي، تابعي.\nسمع أباه.\nروى عنه أخوه معبد، وعبد الرحمن بن عبد الله بن كعب، حديثه في الحجازيين. ⦗٦٩٣⦘\nالقَيْن: بفتح القاف، وسكون الياء تحتها نقطتان، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢٧) تهذيب التهذيب (٧/٤٤)، (٨٠)، تقريب التهذيب (١/٥٣٨)، خلاصة تهذيب الكمال (٢/١٩٧)، الكاشف (٢/٢٣٢)، تاريخ البخاري الكبير (٥/٣٩٧)، (٩/٧٢)، الجرح والتعديل (٥/١٥٦٧)، الثقات (٥/٧٣) .","vol":"12","page":692},{"text":"<span data-type=\"title\" id=toc-4338>[١٨٢٨] عُبَيْد الله بن مُعاّذ</span>\nهو أبو عمرو، عُبَيْد الله بن مُعاذ بن نَصْر بن حَسَّان التَّميمي العَنْبَريّ البَصْري.\nروى عن أبيه، وعن جماعة من البصريين، وهو من ثقاتهم.\nروى عنه مسلم، وأبو داود السِّجستاني.\nمات سنة سبع، وقيل: سنة ثمان وثلاثين ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢٨) تهذيب الكمال (٢/٨٨٩)، تهذيب التهذيب (٧/١٤٨)، (٩٢)، تقريب التهذيب (١/٥٣٩)، خلاصة تهذيب الكمال (٢/١٩٨)، الكاشف (٢/٢٣٣)، تاريخ البخاري الكبير (٥/٤٠١)، تاريخ البخاري الصغير (٢/٣٦٨)، الجرح والتعديل (٥/١٥٨٤)، سير الأعلام (١١/٣٨٤) والحاشية، الثقات (١/٤٠٦) .","vol":"12","page":693},{"text":"<span data-type=\"title\" id=toc-4339>[١٨٢٩] عُبَيْد الله بن مَعْدان</span>\nهو عبيد الله بن مَعْدان الأَزْدي. له ذِكْر في إِسناد حديث في طبقات المجروحين (١)، وهو تابعي.\nروى عن أنس بن مالك.\nروى عنه أحمد بن عبد الله.\n_________\n(١) ١ / ١٣٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٢٩) لم أعثر على ترجمته.","vol":"12","page":693},{"text":"<span data-type=\"title\" id=toc-4340>[١٨٣٠] عُبَيْد الله بن موسى</span>\nهو أبو محمد، عُبَيْد الله بن موسى بن باذام، العَبْسي، مولاهم الكوفي.\nسمع هشام بن عُرْوَة، والأعمش، وإِسماعيل بن أبي خالد، والثَّوْري، وابن جُرَيْج.\nروى عنه [الأحمسي] (١) وهو من مشاهير الكوفيِّين وثقاتهم.\nمات سنة ثلاث عشرة ومائتين.\nباذام: بالباء الموحدة، والذال المعجمة.\nوالعَبْسي: بالباء الموحدة، والسين المهملة.\n_________\n(١) بياض في الأصلين، والزيادة من \" الجرح والتعديل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣٠) تهذيب الكمال (٢/٨٨٩)، تهذيب التهذيب (٧/٥٠)، (٩٧)، تقريب التهذيب (١/٥٣٩)، (٥٤٠)، خلاصة تهذيب الكمال (٢/١٩٩)، الكاشف (٢/٢٣٤)، تاريخ البخاري الكبير (٥/٤٠١)، تاريخ البخاري الصغير (٢/٣٢٦)، الجرح والتعديل (٥/١٥٨٢)، ميزان الاعتدال (٣/١٦)، لسان الميزان (٧/٢٩٧)، مقدمة الفتح (٤٢٣)، سير الأعلام (٦/٥٥٣) والحاشية، الثقات (٧/١٥٢) .","vol":"12","page":693},{"text":"<span data-type=\"title\" id=toc-4341>[١٨٣١] عُبَيْد الله بن عُمَر</span>\nهو أبو سعيد، عُبَيْد الله بن عمر بن مَيْسَرة الجُشَمي مولاهم المعروف بالقَواريري. بصري، سكن بغداد إِلى أن مات بها، وكان من أعلم الناس بحديث البصريين. ⦗٦٩٤⦘\nروى عن حَمّاد بن زيد، وعبد الوارث بن سعيد، وابن عُيَيْنَة، وهُشَيْم.\nروى عنه أبو داود السِّجِسْتاني، وأبو زُرْعَة، وأبو حاتم الرّازِيان، وعبد الله بن أحمد بن حنبل.\nمات في ذي الحجة سنة خمس وثلاثين ومائتين، وله أربع وثمانون سنة.\nمَيْسَرة: ضد ميمنة.\nوالقَوَارِيري: بالقاف، وكسر الراء الأولى، والثانية، بينهما ياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣١) تهذيب الكمال (٢/٨٨٦)، تهذيب التهذيب (٧/٤٠)، (٧٢)، تقريب التهذيب (١/٥٣٧)، خلاصة تهذيب الكمال (٢/١٩٦)، الكاشف (٢/٢٣١)، تاريخ البخاري الصغير (٢/٣٦٦)، الجرح والتعديل (٥/١٥٤٧)، سير الأعلام (١١/٤٤٢) والحاشية، تاريخ الثقات (٣١٨)، الثقات (٨/٤٠٥) .","vol":"12","page":693},{"text":"<span data-type=\"title\" id=toc-4342>[١٨٣٢] عُبَيْد الله بن يَحْيَى</span>\nهو عُبَيْد الله بن يحيى بن يحيى الأَنْدَلسي. أحدُ مشايخ كتاب «المُوَطَّأ» .\nروى عن أبيه يحيى، عن مالك.\nروى عنه يحيى بن عبيد الله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣٢) تاريخ علماء الاندلس (١/٢٥٠-٢٥١)، جذوة المقتبس (٢٦٨-٢٦٩)، بعية الملقس (٣٥٥)، العبر للذهبي (٢/١١)، (١١٢)، سير الأعلام النبلاء (١٣/٥٣١-٥٥٣) شذرات الذهب (٣/٤٢٠) .","vol":"12","page":694},{"text":"<span data-type=\"title\" id=toc-4343>[١٨٣٣] عُبَيْد الله بن أبي يَزيد</span>\nهو عُبَيْد الله بن أبي يزيد، مولى أهل مكة، ويقال: مولى آل قارظ بن شَيْبَة الكِناني، حلفاء بني زهرة. وهو من أهل مكة، تابعي.\nسمع ابن عبّاس، وابن عمر، وابن الزبير.\nسمع منه شعبة، وابن جريج، وابن عيينة.\nمات سنة ست أو سبع وعشرين ومائة، وله ست وثمانون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣٣) تهذيب الكمال (٢/٨٩١)، تهذيب التهذيب (٧/٥٦)، (١٠٦)، تقريب التهذيب (١/٥٤٠)، خلاصة تهذيب الكمال (٢/٢٠٠)، الكاشف (٢/٢٣٥)، تاريخ البخاري الكبير (٥/٤٠٣)، تاريخ البخاري الصغير (١/ك٣٢٧)، الجرح والتعديل (٥/١٥٩٤)، الثقات (٥/٧٣) .","vol":"12","page":694},{"text":"<span data-type=\"title\" id=toc-4344>[١٨٣٤] عبيد بن ثُمامَة</span>\nهو عُبَيْد بن ثُمامة المُرادي.\nروى عن عبد الله بن الحارث بن جَزْء، حديثه في ترك الوضوء مما مست النار (١) .\nثُمامة: بضم الثاء المثلثة، وتخفيف الميمين.\nوجَزْء: بفتح الجيم، وسكون الزاي، وبعدها همزة.\n_________\n(١) انظر الحديث رقم (٥٢٥٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣٤) تهذيب الكمال (٢/٨٨٤)، (٩٠١)، تهذيب التهذيب (٧/٦١)، (١٢٣)، تقريب التهذيب (١/٥٤٢)، خلاصة تهذيب الكمال (٢/٢٠١)، الكاشف (٢/٢٣٦)، لسان الميزان (٧/٢٩٨) .","vol":"12","page":694},{"text":"<span data-type=\"title\" id=toc-4345>[١٨٣٥] عُبَيْد بن جَبْر</span>\nهو أبو جَبْر، عُبَيْد بن جَبْر بن عبد الله القِبْطِيّ المِصْري.\nروى عن أبي بَصْرَة الغِفاري. ⦗٦٩٥⦘\nروى حديثه يزيد بن أبي حبيب، عن كُلَيْب بن ذهل.\nجَبْر: بفتح الجيم، وسكون الباء الموحدة.\nوالقِبْطيّ: بكسر القاف، وسكون الباء الموحدة، وبالطاء المهملة.\nوبَصْرَة: بفتح الباء الموحدة، وسكون الصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣٥) تهذيب التهذيب (٧/٦١)، (١٢٤)، تقريب التهذيب (١/٥٤٢)، تهذيب مستمر الأوهام (ب: ٦٦) .","vol":"12","page":694},{"text":"<span data-type=\"title\" id=toc-4346>[١٨٣٦] عُبَيْد بن جُرَيْج</span>\nهو عُبَيْد بن جُرَيْج، مولى بني تيم، وقيل: التَّميمي المَدَني، يُعَدُّ في التابعين، عزيز الحديث.\nسمع عبد الله بن عمر، والحارث بن البَرْصَاء.\nروى عنه سعيد المَقْبُري، وزَيْد بن أَسْلَم، وزَيْد بن أبي عَتّاب، ويزيد بن أبي حبيب، حديثه عند الحجازيين والمصريين (١) .\nجُرَيْج: بضم الجيم الأولى، وفتح الراء.\nوعَتَّاب: بتشديد التاء فوقها نقطتان، وبالباء الموحدة.\n_________\n(١) قوله المصريين زيادة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣٦) تهذيب الكمال (٢/٨٩٤)، تهذيب التهذيب (٧/٦٢)، (١٢٥)، تقريب التهذيب (١/٥٤٢)، خلاصة تهذيب الكمال (٢/٢٠١)، الكاشف (٢/٢٣٦)، تاريخ البخاري الكبير (٥/٤٤٤)، الجرح والتعديل (٥/١٨٦٨)، الثقات (٥/١٣٣) .","vol":"12","page":695},{"text":"<span data-type=\"title\" id=toc-4347>[١٨٣٧] عُبَيْد بن رِفَاعَة</span>\nهو عُبَيْد بن رِفَاعَة بن رافع الأَنْصاري الزُرَقي المَدَني، تابعي مشهور، وقيل: له صحبة. ولا يصح.\nروى عن أبيه، وعن أسماء بنت عُمَيْس.\nروى عنه ابنه إِسماعيل، وأبو أُمَيَّة الأَنْصاري، وعروة بن عامر.\nرِفَاعَة: بكسر الراء، وبالفاء، والعين المهملة.\nوالزُّرَقي: بضم الزاي، وفتح الراء، وبالقاف.\nوعُمَيْس: بضم العين المهملة، وفتح الميم، وسكون الياء، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣٧) تهذيب الكمال (٢/٨٩٣)، تهذيب التهذيب (٧/٦٥)، (١٣٣)، تقريب التهذيب (١/٥٤٣)، خلاصة تهذيب الكمال (٢/٢٠٢)، الكاشف (٢/٢٣٧)، تاريخ البخاري الكبير (٥/٤٤٧)، الجرح والتعديل (٥/١٨٨١)، طبقات ابن سعد (٥/٣٧)، الثقات (٥/١٣٣) .","vol":"12","page":695},{"text":"<span data-type=\"title\" id=toc-4348>[١٨٣٨] عُبَيْد بن السَّبَّاق</span>\nهو عُبَيْد بن السَّبَّاق، حجازي يُعَدُّ في التابعين، عزيز الحديث، حديثه في الحجازيين.\nروى عن زيد بن ثابت، وسهل بن حُنَيْف، وجُوَيْرية بنت الحارث، زوج النبي - ﷺ-. ⦗٦٩٦⦘\nروى عنه أبو أمامة بن سَهْل، والزُّهْري، وابنه سعيد بن عُبَيْد.\nالسَّبَّاق: بفتح السين المهملة، وتشديد الباء الموحدة، وبالقاف.\nوحُنَيْف: بضم الحاء المهملة، وفتح النون، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣٨) تهذيب الكمال (٢/٨٩٣)، تهذيب التهذيب (٧/٦٦)، (١٣٥)، تقريب التهذيب (١/٥٤٣)، خلاصة تهذيب الكمال (٢/٢٠٢)، الكاشف (٢/٢٣٧)، تاريخ البخاري الكبير (٥/٤٤٨)، الجرح والتعديل (٥/١٨٨٦)، الثقات (٥/١٣٣) .","vol":"12","page":695},{"text":"<span data-type=\"title\" id=toc-4349>[١٨٣٩] عُبَيْد بن أبي صالح</span>\nهو أبو صالح، عُبَيْد بن أبي صالح، مولى السَّفَّاح، تابعي.\nروى عن زيد بن ثابت.\nروى عنه بُسْر بن سعيد. بسر: بضم الباء الموحدة، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٣٩) تهذيب التهذيب (٧/٦٨)، (١٤١)، تقريب التهذيب (١/٥٤٣)، تاريخ البخاري الكبير (١/١/١٧١) .","vol":"12","page":696},{"text":"<span data-type=\"title\" id=toc-4350>[١٨٤٠] عُبَيد بن عمير</span>\nهو أبو عاصم، عُبَيْد بن عمير بن قَتَادَة بن سعد بن عامر اللَّيْثي الحجازي، قاضي أهل مَكَّة. ولد في زمن رسول الله - ﷺ-، ويقال: رآه، وهو معدود في كبار التابعين،\nسمع عمر، وأبا ذر، وعبد الله بن عمرو بن العاص، وعائشة. ولم يسمع من أبيه شيئًا، ولا يذكره.\nروى عنه عطاء بن أبي رَباح، وعمرو بن دينار، ومُجاهد.\nمات قبل ابن عمر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤٠) تهذيب التهذيب (٧/٧١)، (١٤٩)، تقريب التهذيب (١/٥٤٤)، ميزان الاعتدال (٣/٢١) .","vol":"12","page":696},{"text":"<span data-type=\"title\" id=toc-4351>[١٨٤١] عُبَيْد بن فَيْروز</span>\nهو أبو الضَّحّاك، عُبيد بن فَيْروز الشَّيباني مولاهم. من أهل الجزيرة يُعَدُّ في التابعين.\nروى عن البراء بن عازِب.\nروى عنه سليمان بن عبد الرحمن، ويزيد بن أبي حبيب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤١) تهذيب الكمال (٢/٨٩٥)، تهذيب التهذيب (٧/٧٢)، (١٥٢)، تقريب التهذيب (١/٥٤٤)، خلاصة تهذيب الكمال (٢/٢٠٤)، الكاشف (٢/٢٣٩)، تاريخ البخاري الكبير (٦/١)، الجرح والتعديل (٥/١٩١٠)، الثقات (٥/١٣٦) .","vol":"12","page":696},{"text":"<span data-type=\"title\" id=toc-4352>[١٨٤٢] عَبِيدة السَّلْماني</span>\nهو أبو مسلم، ويقال: أبو عمرو بن عَبِيدة بن عمرو، وقيل: عَبِيدة بن قيس بن عمرو السَّلْماني، من بني سلمان بن يَشْكُر بن ناجِية، بطن من مُراد. أحد المخضرمين، جاهلي إِسلامي، يقال: أسلم قبل وفاة النبي - ﷺ- بسنتين، ولم يَلْقَه.\nوسمع أكابر الصحابة، واشتهر بصحبة علي، وابن مسعود. وسمع عمر ونزل الكوفة. ⦗٦٩٧⦘\nروى عنه إِبراهيم النَّخعي، وابن سيرين، وكان أعورًا.\nمات سنة اثنتين، وقيل: ثلاث وسبعين.\nعَبِيدة: بفتح العين، وكسر الباء الموحدة، وسكون الياء.\nوالسَّلْماني: بفتح السين المهملة، وسكون اللام، وبالنون.\nوناجِية: بالنون، والجيم، والياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤٢) طبقات بن سعد (٦/٩٣)، طبقات خليفة (ت١٠٤٥)، تاريخ البخاري (٦/٨٢)، الجرح والتعديل (٦/٩١)، تاريخ بغداد (١١/١١٧)، طبقات الشيرازي، (٨)، أسد الغابة (٣/٥٥٢)، اللباب (١/٥٥٢)، تهذيب الأسماء واللغات (١/١/٣١٧)، تهذيب الكمال (٩٠٢)، تذكرة الحفاظ (١/٤٧)، الصبر (١/٨٩)، سير الأعلام النبلاء (٤/٤٠)، الإصابة (٣/١٠٢)، تهذيب التهذيب (٧/٨٤-٨٥)، النجوم الزاهرة (١/٨٩) شذرات الذهب (١/٣٠٤) .","vol":"12","page":696},{"text":"[١٨٤٣] عثمان بن أبي حازم\nهو عثمان بن أبي حازم بن صخر.\nروى عن أبيه، عن جده صخر، وصخر هو أبو (١) العَيْلَة بن عبد الله بن ربيعة، وقد تقدَّم ذكر نسبه في حرف الصاد.\nروى عنه أبان بن عبد الله بن أبي حازم.\nحازم: بالحاء المهملة، والزاي.\nوالعَيْلَة: بفتح العين المهملة، وسكون الياء تحتها نقطتان.\n_________\n(١) في م: ابن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤٣) تهذيب الكمال (٢/٩٠٦)، تهذيب التهذيب (٧/١٠٩)، (٢٣٥)، تقريب التهذيب (٢/٧)، خلاصة تهذيب الكمال (٢/٢١٢)، الكاشف (٢/٢٤٧)، تاريخ البخاري الكبير (٦/٢١٧)، الجرح والتعديل (٦/٨٠٤)، الثقات (٥/١٥٦) .","vol":"12","page":697},{"text":"[١٨٤٤] عثمان بن حاضِر\nهو أبو حاضِر، عثمان بن حاضِر الأَزْدي الحِمْيَري.\nسمع ابن عبّاس، ومَيْمون بن مهران.\nروى عنه عمرو بن ميمون بن مهران، وإِسماعيل بن أمية، وزياد بن سعد.\nحاضر: بالحاء المهملة، والضاد المعجمة.\nوزياد: من الزيادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤٤) تهذيب الكمال (٢/٩٠٦)، تهذيب التهذيب (٧/١٠٩)، (٢٣٤)، تقريب التهذيب (٢/٧)، خلاصة تهذيب الكمال (٢/٢١٢)، الكاشف (٢/٢٤٧)، تاريخ البخاري الكبير (٦/٢١٩)، الجرح والتعديل (٦/٨٠٩)، ميزان الاعتدال (٣/٣١)، لسان الميزان (٧/٣٠١)، الثقات (٧/١٩٢) .","vol":"12","page":697},{"text":"<span data-type=\"title\" id=toc-4355>[١٨٤٥] عثمان بن حكيم</span>\nهو أبو سهل، عثمان بن حَكِيم بن عَبَّاد بن عُثْمان بن حُنَيف الأَنصاري. وقيل: إِنَّ عبادًا هو ابن حُنَيْف. مدني الأصل، وحديثه في الكوفيين.\nروى عن عبد الرحمن بن أبي عَمرة، وعبد الرحمن بن شَيْبَة، وخارجة بن زيد، وابن جُبَيْر.\nروى عنه الثوري، وعبد الواحد بن زياد، ومروان بن معاوية.\nعبَّاد: بتشديد الباء الموحدة.\nوحنيف: بضم الحاء المهملة، وفتح النون.\nوزياد: من الزيادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤٥) تهذيب الكمال (٢/٩٠٦)، تهذيب التهذيب (٧/١١١)، (٢٣٧)، تقريب التهذيب (٢/٧)، خلاصة تهذيب الكمال (٢/٢١٣)، الكاشف (٢/٢٤٨)، الجرح والتعديل (٦/٧٩٩) .","vol":"12","page":697},{"text":"<span data-type=\"title\" id=toc-4356>[١٨٤٦] عثمان بن سَلَمَة</span>\nهو أبو سَلَمَة، عثمان بن سَلَمَة الشَّحّام العَدَوي البَصَريّ.\nروى عن عِكْرِمة، ومسلم ابن أبي بكرة.\nروى عنه حَمّاد بن سَلَمَة، ومكي بن إِبراهيم، ووكيع.\nالشَّحَّام: بالشين المعجمة، وتشديد الحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤٦) التاريخ الكبير (٦/٢٢٦)، اللباب (٢/١٨٧) .","vol":"12","page":698},{"text":"<span data-type=\"title\" id=toc-4357>[١٨٤٧] عُثْمان بن أبي سُلَيْمان</span>\nهو عُثْمان بن أبي سُلَيْمان بن جُبَيْر بن مُطْعِم القُرَشي المكي.\nسمع أبا سَلَمَة بن عبد الرحمن، وعامر بن عبد الله بن الزُّبَيْر، وابن أبي مُلَيْكَة.\nروى عنه ابن عُيَيْنَة، وإِسماعيل بن أُمَيّة، وابن جُرَيْج.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nوجُرَيْج: بضم الجيم الأولى، وفتح الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤٧) تهذيب الكمال (٢/٩٠٩)، تهذيب التهذيب (٧/١٢٠)، (٢٥٨) تقريب التهذيب (٢/١٩)، خلاصة تهذيب الكمال (٢/٢١٥)، الكاشف (٢/٢٥٠)، تاريخ البخاري الكبير (٦/٨٣١)، الثقات (٧/١٩٢) .","vol":"12","page":698},{"text":"<span data-type=\"title\" id=toc-4358>[١٨٤٨] عثمان بن سَهْل</span>\nهو عثمان بن سَهْل بن رافع بن خَدِيج الأَنصاري. وقد تقدَّم تمامُ نسبه عند اسم جده رافع، حدَّث عن جده.\nروى عنه سعيد بن يزيد أبو شجاع، حديثه في المزارعة (١) هكذا أخرجه أبو داود عن عثمان بن سهل بن رافع، قال: كنت يتيمًا في حجر جدي، وحججت معه. وذكر الحديث. وأخرجه النسائي فسمَّاه عيسى بن سهل بن رافع، من رواية سعيد بن يزيد أبي شجاع، فجعل عيسى بدل عثمان.\nخَدِيج: بفتح الخاء المعجمة، وكسر الدال، وبالجيم.\n_________\n(١) انظر الحديث رقم (٨٥٠٥) ١١ / ٣٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤٨) تهذيب التهذيب (٧/١٢٠)، (٢٥٩)، تقريب التهذيب (٢/٩)، ميزان الاعتدال (٣/٣٥) .","vol":"12","page":698},{"text":"<span data-type=\"title\" id=toc-4359>[١٨٤٩] عثمان بن أبي سَوْدَة</span>\nهو عثمان بن أبي سَوْدَة أخو زياد، يُعَدُّ في التابعين، كان أبوه مولى لعبد الله بن عمرو بن العاص، وأمه مولاة لعُبادة بن الصامت.\nروى عن أبي هريرة، وأبي الدَّرْدَاء.\nروى عنه عيسى بن سِنَان، وزيد بن واقِد.\nسَوْدَة: بفتح السين المهملة، وسكون الواو.\nوزياد: من الزيادة.\nوسِنان: بكسر السين، وبالنون.\nوواقِد: بالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٤٩) تهذيب الكمال (٢/٩٠٩)، تهذيب التهذيب (٧/١٢٠)، (٢٦٠)، تقريب التهذيب (٢/٩٠)، خلاصة تهذيب الكمال (٢/٢١٥)، الكاشف (٢/٢٥٠)، تاريخ البخاري الكبير (٦/٦ ٢٢)، الجرح والتعديل (٦/٨٤١)، ميزان الاعتدال (٣/٣٥)، الحلية (٦/١٠٩)، الثقات (٥/١٥٤) .","vol":"12","page":698},{"text":"<span data-type=\"title\" id=toc-4360>[١٨٥٠] عُثْمان بن أبي شَيْبَة</span>\nهو عثمان بن محمد بن أبي شيبة. وقد تقدَّم تمام نسبه عند ذكر أخيه عبد الله.\nسمع شريكًا، وهو من مشايخ البخاري، ومسلم، وأبي داود.\nوُلِد سنة ستّ وخمسين ومائة، ومات سنة تسع وثلاثين ومائتين. وكان أكبر من أخيه بثلاث سنين، وكان أحد أئمة الحديث سماعًا وجمعًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥٠) طبقات خليفة (١٧٣)، التاريخ الكبير (٦/٢٥٠)، الجرح والتعديل (٦/١٦٦-١٦٧)، تاريخ بغداد ١١٠/٢٨٣-٢٨٨)، الجمع بين رجال الصحيحين (٣٤٩)، المعجم المتمل (١٨٥)،تهذيب الكمال (٩١٩-٩٢٠)، تذكرة الحفاظ (٢/٤٤٤)، سير الأعلام النبلاء (١١/١٥١)، الصبر (١/٤٣٠)، تهذيب التهذيب (٧/١٤٠٩-١٥١)،النجوم الزاهرة (٢/٣٠١)، شذرات الذهب (٣/١٧٧) .","vol":"12","page":699},{"text":"<span data-type=\"title\" id=toc-4361>[١٨٥١] عُثْمان بن عبد الله</span>\nهو أبو عبد الله، عثمان بن عبد الله بن مَوْهب الأَعْرَج الطَّلْحي مولى طلحة بن عبيد الله، ويقال: مولى لآل الحكم بن أبي العاص. من أهل المدينة، وكان بالعراق، يُعَدُّ في التابعين.\nسمع أبا هريرة.\nروى عنه الثوري، وابنه عمرو بن عثمان.\nمَوْهَب: بفتح الميم، وسكون الواو، وفتح الهاء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥١) طبقات بن سعد (٥/٤٣٠)، طبقات خليفة (٢٧٣)، التاريخ الكبير (٦/٢٣١)، الجرح والتعديل (٦/١٥٥)، الجمع بين رجال الصحيحين (٤٨)، تهذيب الكمال (٩١٣)، سير الأعلام النبلاء (٥/١٨٧)، تهذيب التهذيب (٧/١٣٢، ١٣٣) .","vol":"12","page":699},{"text":"<span data-type=\"title\" id=toc-4362>[١٨٥٢] عثمان بن أبي العَاتِكَة</span>\nهو أبو حفص، عثمان بن أبي العَاتِكَة الشَّامي الدمشقي.\nسمع عُمَيْر بن هانئ، وسليمان بن حبيب. روى عن علي بن زيد.\nروى عنه الوليد بن مُسْلِم.\nالعَاتِكَة: بكسر التاء فوقها نقطتان، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥٢) في تاريخ بن معين (٢/٣٩٣)، تاريخ البخاري (٦/٢٤٣)، الجرح والتعديل (٦/١٦٣)، مختصر تاريخ دمشق لابن منظور (١٦/١٠٠-١٠١) تهذيب الكمال (٩١٠-٩١١)، تهذيب (٧/١٢٤-١٢٦) .","vol":"12","page":699},{"text":"<span data-type=\"title\" id=toc-4363>[١٨٥٣] عثمان بن عيسى</span>.\nهو عثمان بن عيسى بن كنانة. من كبار أصحاب مالك بن أنس، كان مالك يحضره لمناظرة أبي يوسف القاضي عند الرشيد، وهو الذي جلس في حلقة مالك بعد موته. توفي بعد مالك بسنتين، وقيل: بثلاث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥٣) طبقات الففهاء للشيرازي (١٤٦-١٤٧)، ترتيب المدارك (١/٢٩٢-٢٩٣) .","vol":"12","page":699},{"text":"<span data-type=\"title\" id=toc-4364>[١٨٥٤] عثمان بن غياث</span>\nهو عثمان بن غِياث الرَّاسِبي البصري.\nحدَّث عن أبي عثمان النَّهْدي، وعِكْرِمة، وقيس بن عَبَايَة.\nروى عنه يحيى بن سعيد القَطَّان، وأبو أُسامة، وعلي بن عاصم.\nغِياث: بكسر الغين المعجمة، وتخفيف الياء تحتها نقطتان، وبالثاء المثلثة.\nوالنَّهْدي: بفتح النون، وسكون الهاء، وبالدال المهملة.\nوعَبَايَة: بفتح العين المهملة، وتخفيف الباء الموحدة، وبعد الألف ياء تحتها نقطتان.\nوالرَّاسبي: بكسر السين المهملة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥٤) تاريخ بن معين (٢/٣٩٥)، التاريخ الكبير (٦/٢٤٥)، الجرح والتعديل (٦/١٦٤)، الجمع بين رجال الصحيحين (٣٤٩٠)، تهذيب الكمال (٩١٨)، تهذيب التهذيب (٧/١٤٦-١٤٧) .","vol":"12","page":699},{"text":"<span data-type=\"title\" id=toc-4365>[١٨٥٥] عُثَيْم بن كُلَيْب</span>\nهو عُثَيْم بن كَثِير بن كلب. ⦗٧٠٠⦘\nروى عن أبيه، عن جده، حديثه في غُسْل الإِسلام في كتاب الطهارة (١) .\nوقيل: هو عُثَيْم بن قَيْس بن كَثير بن كِلاب الجُهني.\nروى عنه عبد الله بن المُنِيب.\nوقال البخاري: عُثَيْم بن كُلَيْب، عن أبيه، عن جده. روى حديثه ابن جُرَيْج. وهذا الحديث أخرجه أبو داود عن عُثَيْم بن كُلَيْب، عن أبيه، عن جدِّه. وهذا يوهم أنَّ جدَّه، والد كُلَيْب، وليس كذلك، فإن جدَّه هو كُلَيْب، وهو الصحابي الذي روى الحديث.\nعُثَيْم: بضم العين، وفتح الثاء المثلثة، وسكون الياء تحتها نقطتان.\nوكثير: بفتح الكاف، وكسر الثاء المثلثة.\nوالمُنِيب: بضم الميم، وكسر النون، وسكون الياء تحتها نقطتان، وبعدها باء موحدة.\n_________\n(١) انظر الحديث رقم (٥٣٨٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥٥) تاريخ البخاري (٧/٧٩-٨٠)، طبقات الأسماء المفردة (٤٥)، الجرح والتعديل (٧/٣٧)، تهذيب التهذيب (٧/١٦١)، الإصابة (٣/٦٣/٣٠٧) .","vol":"12","page":699},{"text":"<span data-type=\"title\" id=toc-4366>[١٨٥٦] عدي بن عدي</span>\nهو أبو فَرْوَة، عَدِيّ بن عَدِيّ الكِنْدي.\nروى عن أبيه، وعن رجاء بن حَيْوَة.\nروى عنه عيسى بن عاصم، ومَعْقِل بن عبد (١) الله العَبْسي الجَزَري.\nفَرْوَة: بفتح الفاء، وسكون الراء.\nوحَيْوَة: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الواو.\nومعقِل: بكسر القاف.\nوالجزري: بالجيم، والزاي، وبعدها راء.\nوالعبسي: بالباء الموحدة، والسين المهملة.\n_________\n(١) في م: عبيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥٦) طبقات بن سعد (٧/٤٨٠)، تاريخ بن معين (٢/٣٩٨)،طبقات خليفة (٣١٩)، تاريخه (انظر الفهرس)، التاريخ الكبير (٧/٤٤)، الجرح والتعديل (٧/٣)، تهذيب الأسماء واللغات (٣٢٨-٣٢٩)، مختصر تاريخ دمشق (١٦/٣٢٦-٣٢٧) تهذيب الكمال (٩٢٤-٩٢٥)، تهذيب التهذيب (٧/١٦٨-١٦٩) .","vol":"12","page":700},{"text":"<span data-type=\"title\" id=toc-4367>[١٨٥٧] عَدِيّ بن ثابت</span>\nهو عَدِيّ بن ثابت.\nروى عن أبيه عن جده. أخرج حديثه التِّرمِذي في العطاس من كتاب الصحبة (١) .\nروى عنه أبو اليَقْظَان. قال الترمذي: سألتُ محمد بن إِسماعيل - يعني البخاري- عن جدّ عديّ بن ثابت، فقال: لا أدري ما اسمه؟ قال: وذكر عن يحيى بن معين أن اسمه دينار.\n_________\n(١) انظر الحديث رقم (٤٨٨٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥٧) تاريخ بن معين (٢/٣٩٧)، طبقات خليفة (١٦١)، تاريخه (٣٥١)، التاريخ الكبير (٧٠/٤٤)، الجرح والتعديل (٧/٢)، الجمع (٣٩٨) تهذيب الكمال (٩٢٣)، سير الأعلام النبلاء (٥/١٨٨-١٨٩)، الصبر (١/١٤٤)، تهذيب التهذيب (٧/١٦٥)، فيه أنه توفى ست عشرة وسنة.","vol":"12","page":700},{"text":"<span data-type=\"title\" id=toc-4368>[١٨٥٨] عِراك بن مالك</span>\nهو عِراك بن مالك الغِفاري.\nسمع أبا هريرة. ⦗٧٠١⦘\nروى عنه الزُّهري، حديثه في الدِّيَّات (١) .\nعِراك: بكسر العين، وتخفيف الراء، وبالكاف.\n_________\n(١) انظر الحديث رقم (٢٥٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥٨) طبقات بن سعد ٥٠/٢٣٥)، طبقات خليفة (٢٤٨)، التاريخ ٧/٨٨)، الجرح والتعديل (٧/٣٨)، الجمع بين رجال الصحيحين (٤٠٥)، تهذيب الكمال (٩٥٥)، مختصر تاريخ دمشق لابن منظور (١٦/٣٣٧-٣٣٩)، سير الأعلام النبلاء (٥/٦٣)، تهذيب التهذيب (٧/١٧٢) .","vol":"12","page":700},{"text":"<span data-type=\"title\" id=toc-4369>[١٨٥٩] عرفجة بن [عبد الله] </span>(١)\nهو عرفجة بن [عبد الله الثَّقَفي، ويقال: السُّلَمي الكوفي] (١) .\nروى عن عُتْبَة بن فَرْقَد.\nروى عنه عطاء بن السَّائب.\nحديثه في فضل شهر رمضان (٢)، أخرجه النسائي.\n_________\n(١) بياض في خ وم، وما بين الحاصرتين من \" التذهيب \" للذهبي ٣ / ٣٨ / ب.\n(٢) انظر الحديث رقم (٦٨٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٥٩) التاريخ الكبير (٧/٦٥)، الجرح والتعديل (٧/١٨)، تهذيب الكمال (٩٢٦)، تهذيب التهذيب (٧/١٧٧) .","vol":"12","page":701},{"text":"<span data-type=\"title\" id=toc-4370>[١٨٦٠] عُرْوَة بن أُذَيْنَة</span>\nهو عُرْوَة بن أُذَيْنَة اللَّيْثي المديني.\nروى عنه مالك بن أنس، وعبيد الله بن عمر.\nأُذَيْنَة: بضم الهمزة، وفتح الذال المعجمة، وسكون الياء تحتها نقطتان، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦٠) طبقات بن سعد (٢/٣٩٩)، التاريخ الكبير (٧/٣٣)، الجرح والتعديل (٦/٣٩٦)، مختصر تاريخ دمشق لابن منظور (١٦/٣٤٢-٣٤٦) .","vol":"12","page":701},{"text":"<span data-type=\"title\" id=toc-4371>[١٨٦١] عُرْوة بن الزُّبَيْر</span>\nهو أبو عبد الله، عروة بن الزُّبَيْر بن العوَّام القُرَشي الأسَدي. وقد تقدَّم تمام نسبه عند أبيه.\nسمع أباه، وأمَّه أسماء، وعائشة، وعبد الله بن عمرو، وغيرهم من كبار الصحابة.\nروى عنه ابنه هشام والزهري وعمر بن عبد العزيز وغيرهم.\nولد سنة اثنتين وعشرين، وقيل: غير ذلك، ومات سنة أربع وتسعين، وهو من كبار التابعين، وأحد الفقهاء السبعة من أهل المدينة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦١) تهذيب الكمال (٢/٩٢٧)، تهذيب التهذيب (٧/١٨٠)، (٣٥١)، تقريب التهذيب (٢/١٩)، خلاصة تهذيب الكمال (٢/٢٢٦)، الكاشف (٢/٢٦٢)، تاريخ البخاري الكبير (٧/٣١)، تاريخ البخاري الصغير (١، ٢/٤٣٤)، الجرح والتعديل (٦/٢٢٠٧)، البداية والنهاية (٩/١٠١)، طبقات ابن سعد (٩/١٣٢)، الفهرس الحلية (٢/١٧٦) .","vol":"12","page":701},{"text":"<span data-type=\"title\" id=toc-4372>[١٨٦٢] عُرْوة بن عامر</span>\nهو عروة بن عامر القُرَشي، تابعي.\nسمع ابن عبّاس، وعُبَيْد بن رفاعة. ⦗٧٠٢⦘\nروى عنه عمرو بن دينار، وحبيب بن أبي ثابت، أخرج أبو داود حديثه في الطّيرة، وهو مرسل (١) .\nرِفاعة: بالراء، والفاء.\n_________\n(١) انظر الحديث رقم (٥٨٠١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦٢) تهذيب الكمال (٢/٩٢٩)، تهذيب التهذيب (٧/١٨٥)، (٣٥٤)، تقريب التهذيب (٢/١٩)، خلاصة تهذيب الكمال (٢/٢٢٧)، الكاشف (٢/٢٦٢)، تاريخ البخاري الكبير (٧/٣٣)، الجرح والتعديل (٦/٢٢١٠)، الثقات (٥/١٩٦)، جامع التحصيل (٢٨٩)، مراسيل الرازي (١٤٩)، أسماء الصحابة الرواة (ت٧٧٣) .","vol":"12","page":701},{"text":"[١٨٦٣] عُرْوَة بن محمد\nهو عُرْوَة بن محمد بن عَطِيَّة بن عُرْوَة، وقيل: ابن عمرو بن عُرْوَة السَّعْدي، من بني سَعْد بن بكر بن هوازن.\nروى عن أبيه، عن جده عَطِيَّة.\nروى عنه عبد الرحمن بن يزيد بن جابر، وأبو وايل القاصّ، قاصّ أهل صنعاء.\nعطية: من العطاء، بالعين المهملة.\nوالقاص: بالقاف، والصاد المهملة المشددة. وهذا عروة كان أميرًا لمروان بن محمد على الخيل وهو الذي قتل أبا حمزة الخارجي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦٣) تهذيب الكمال (٢/٩٢٩)، تهذيب التهذيب (٧/١٨٧)، (٣٥٧)، تقريب التهذيب (٢/١٩)، خلاصة تهذيب الكمال (٢/٢٢٧)، الكاشف (٢/٢٦٣)، تعجيل المنفعة (٧٣٧)، تاريخ البخاري الكبير (٧/٣٤)، الجرح والتعديل (٦/٢٢١٧)، طبقات ابن سعد (٥/٣٤١)، الثقات (٧/٢٨٧) .","vol":"12","page":702},{"text":"<span data-type=\"title\" id=toc-4374>[١٨٦٤] عُروة بن المُغيرة</span>\nهو عروة بن المغيرة بن شعبة الثقفي. وتمام نسبه عند اسم أبيه.\nسمع أباه، قال الشعبي: وكان خير أهل بيته.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦٤) تهذيب الكمال (٢/٩٣٠)، تهذيب التهذيب (٧/١٧٩)، (٣٥٩)، تقريب التهذيب (٢/١٩)، خلاصة تهذيب الكمال (٢/٢٢٧)، الكاشف (٢/٢٦٣)، تاريخ البخاري الكبير (٧/٣٢)، البداية والنهاية (٩/٧٣)، الثقات (٥/١٩٥) .","vol":"12","page":702},{"text":"<span data-type=\"title\" id=toc-4375>[١٨٦٥] عَزْرَة</span>\nهو عَزْرَة بن ثابت بن أبي زيد بن أَخْطَب البَصْري.\nسمع ثُمامة بن عبد الله.\nروى عنه ابن المبارك، ووكيع، وأبو عاصم، وأبو نُعَيْم، وغيرهم.\nعَزْرَة: بفتح العين المهملة، وسكون الزاي، وبعدها راء.\nوأخطب: بالخاء المعجمة، والطاء المهملة، والباء الموحدة.\nوثمامة: بالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦٥) تهذيب التهذيب (٧/١٩٢)، (٣٦٦)، تقريب التهذيب (٢/٢٠)، خلاصة تهذيب الكمال (٢/٢٢٨)، تاريخ البخاري الكبير (٧/٦٦)، (٩/٩٦)، الجرح والتعديل (٧/١١٤)، طبقات ابن سعد (٧/٢٨)، (٢٩٨)، (٣٣٦)، الإكمال (٦/٢٠١)، الثقات (٧/٢٩٩)، تاريخ الثقات (٣٣١)، تاريخ الإسلام (٦/٢٤٩) .","vol":"12","page":702},{"text":"<span data-type=\"title\" id=toc-4376>[١٨٦٦] عَطَاء بن أبي رَبَاح</span>\nهو أبو محمد، عَطَاء بن أبي رَبَاح - واسم أبي رباح أسلم - مولى فِهْر، أو جُمَح المَكِّي. كان جعد الشعر، أسودًا، أفطسًا، أشلًا، أعورًا، ثم عمي.\nوكان من أجلاء الفقهاء، وتابعي مكة.\nقال الأوزاعي: مات يوم مات وهو أرضى ⦗٧٠٣⦘ أهل الأرض عند الناس، ومات سنة خمس عشرة ومائة، وقيل: سنة أربع عشرة، وله ثمان وثمانون سنة.\nسمع ابن عبّاس، وأبا هريرة، وأبا سعيد، وجابرًا، وابن عمر، وعائشة.\nروى عنه عمرو بن دينار، والزُّهري، وحبيب بن أبي ثابت، وابن جُرَيْج، وقيس بن سعد.\nرباح: بفتح الراء، وتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦٦) تهذيب الكمال (٢/٩٣٣)، تهذيب التهذيب (٧/١٩٩)، (٣٨٤)، تقريب التهذيب (٢/٢٢)، خلاصة تهذيب الكمال (٢/٢٣٠)، الكاشف (٢/٢٦٥)، تاريخ البخاري الكبير (٦/٤٦٣)، تاريخ البخاري الصغير (١/٢٧٧)، الجرح والتعديل (٦/ص٣٣٠)، ميزان الاعتدال (٣/٧٠)، لسان الميزان (٧/٣٠٥)، البداية والنهاية (٩/٣٠٦)، الحلية (٣/٣١٠)، طبقات ابن سعد (٢/٣٨٦)، (٥/٥٥٥)، (٤٨٣)، (٧/٣٧٠) .","vol":"12","page":702},{"text":"<span data-type=\"title\" id=toc-4377>[١٨٦٧] عَطاء الخُرَاساني</span>\nهو عطاء بن عبد الله وهو ابن أبي مسلم البَلْخي الخُراساني، مولى المُهَلَّب بن أبي صُفْرَة. سكن الشام. ولد سنة خمسين، ومات سنة خمس وثلاثين ومائة.\nروى عنه مالك بن أنس، ومُعَمَّر بن راشد البصري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦٧) طبقات بن سعد (٧/٣٦٩)، تاريخ بن معين (٢/٤٠٥)، طبقات خليفة (٣١٣)، تاريخه (٤١٠)، التاريخ الكبير (٦/٤٧٤)، (٤٧٨)، كتاب المجروحين (٢/١٣٠)، الجرح والتعديل (٦/٣٣٤)، (٣٣٥)، الجمع بين رجال الصحيحين (٣٨٧)، تهذيب الأسماء واللغات (١/٣٣٤)، مختصر تاريخ دمشق (١٧/٧٦)، (٨٠)، تهذيب الكمال (٩٣٦)، (٩٣٧) .","vol":"12","page":703},{"text":"<span data-type=\"title\" id=toc-4378>[١٨٦٨] عطاء بن السَّائب</span>\nهو عَطَاء بن السَّائب بن يزيد الثَّقَفي، ويقال: ابن السائب بن مالك الكوفي، مات سنة ستّ وثلاثين ومائة، أو نحوها.\nروى عن [أنس، وأبيه، وابن أبي أوفى، ومرة الطيب، وعمرو بن حريث المخزومي، وأبي عبد الرحمن السلمي، وابن أبي ليلى، وذر بن عبد الله، وعكرمة، ومجاهد، وخلق.\nوعنه شعبة، والسفيانان، والحمادان، وزائدة، وعبيدة بن حميد، ويحيى القطان، وعران بن عيينة، وخلائق] (١) .\n_________\n(١) بياض في خ وم، وما بين الحاصرتين من \" التذهيب \" للذهبي ٣ / ٤٢ / ب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦٨) تهذيب الكمال (٩٣٤٢)، تهذيب التهذيب (٧/٢٠٣)، (٣٨٥)، تقريب التهذيب (٢/٢٢)، خلاصة تهذيب الكمال (٢/٢٣٠)، الكاشف (٢/٢٦٥)، تاريخ البخاري الكبير (٦/٤٦٥)، تاريخ البخاري الصغير (٢/٣٩)، (٤١)، (٤٥)، الجرح والتعديل (٦/١٨٤٨)، ميزان الاعتدال (٣/٧٠)، لسان الميزان (٧/٣٠٥)، طبقات ابن سعد (٦/٣٧)، (٣٢٣) .","vol":"12","page":703},{"text":"<span data-type=\"title\" id=toc-4379>[١٨٦٩] عطاء بن أبي مروان</span>\nهو أبو مصعب، عطاء بن أبي مروان الأَسْلَمي.\nسمع أباه، يُعَدُّ في أهل المدينة.\nروى عنه موسى بن عُقْبَة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٦٩) تهذيب الكمال (٢/٩٣٦)، تهذيب التهذيب (٧/٢١١)، (٣٩١)، تقريب التهذيب (٢/٢٢)، خلاصة تهذيب الكمال (٢/٢٣١)، الكاشف (٢/٢٦٦)، تاريخ البخاري الكبير (٦/٤٧١)، الجرح والتعديل (٦/١٨٦١)، مجمع (١٠/١٣٥)، الثقات (٧/٢٥٣) .","vol":"12","page":703},{"text":"<span data-type=\"title\" id=toc-4380>[١٨٧٠] عطاء بن يزيد</span>\nهو أبو يزيد عطاء بن يزيد اللَّيْثي الجُنْدُعي، من تابعي أهل المدينة. ويقال: الشامي. ⦗٧٠٤⦘\nسمع أبا أيوب الأنصاري، وأبا سعيد الخُدْري، وأبا هريرة وتميمًا الدّاري.\nروى عنه الزُّهري وسُهَيْل بن أبي صالح.\nالجُنْدعي: بضم الجيم، وسكون النون، وبالدال المهملة.\nمات سنة سبع ومائة، وله اثنتان وثمانون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧٠) تهذيب الكمال (٢/٩٣٨)، تهذيب التهذيب (٧/٢١٧)، (٣٩٨)، تقريب التهذيب (٢/٢٣)، خلاصة تهذيب الكمال (٢/٣٢٣)، الكاشف (١٢/٢٦٧)، تاريخ البخاري الكبير (٦/٤٥٩)، تاريخ البخاري الصغير (٢/٣٤)، (٣٥)، (٣٦)، الجرح والتعديل (٦/١٨٦٦)، ميزان الاعتدال (٢/٧٧)، الثقات (٥/٢٠٠) .","vol":"12","page":703},{"text":"<span data-type=\"title\" id=toc-4381>[١٨٧١] عطاء بن يَسار</span>\nهو أبو محمد، عَطَاء بن يَسَار، مولى مَيْمونة، زوج النبي - ﷺ-. وهو أخو سليمان بن يَسَار. من التابعين من المشهورين بالمدينة.\nروى عن أبي سعيد، وأبي هريرة، وابن عمر، ويقال: ابن مسعود. وكان كثير الرواية عن ابن عبَّاس.\nروى عنه عمرو بن محمد بن عَطاء، وزيد بن أَسْلم.\nمات سنة سبع وتسعين، وقيل: سنة ثلاث ومائة، وله أربع وثمانون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧١) تهذيب الكمال (٢/٩٣٨)، تهذيب التهذيب (٧/٣١٧)، (٣٩٩)، تقريب التهذيب (٢/٢٣)، خلاصة تهذيب الكمال (٢/٢٣٢)، الكاشف (٢/٢٦٧)، تاريخ البخاري الكبير (٦/٤٦١)، تاريخ البخاري الصغير (١/٨٧)، الجرح والتعديل (٦/١٨٦٧)، ميزان الاعتدال (٣/٧٧)، سير الأعلام (٤/٤٤٨) والحاشية، الإكمال (١/٣١٣) .","vol":"12","page":704},{"text":"<span data-type=\"title\" id=toc-4382>[١٨٧٢] عَفَّان بن مُسْلِم</span>\nهو أبو عثمان، عَفَّان بن مُسْلِم الصَّفَّار البَصْري، مولى عَزْرَة بن ثابت الأَنْصاري.\nسمع أبان بن يزيد العطار، وشُعْبَة، وحَمّاد بن زيد، وحَمّاد بن سَلَمة.\nروى عنه أحمد بن حنبل، وعُبَيْد الله بن عمر القَواريري، ويحيى بن معين، ومحمد بن سعد كاتب الواقدي، وغيرهم.\nولد سنة أربع وثلاثين ومائة، فيما يقال، ومات سنة عشرين ومائتين، وقيل: سنة تسع عشرة، كان إِمامًا عالمًا حافظًا متقنًا مكثرًا صاحب سُنَّة، وهو الذي جاء ذِكْره في صلاة الخوف وفي التراويح (١) .\nعَزْرَة: بفتح العين المهملة، وسكون الزاي، وفتح الراء.\n_________\n(١) انظر الحديث رقم (٤٠٥٤) و(٤٢١٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧٢) تهذيب الكمال (٢/٩٤١)، تهذيب التهذيب (٧/٢٣٠)، (٤٢٣)، تقريب التهذيب (٢/٢٥)، خلاصة تهذيب الكمال (٢/٢٣٤)، الكاشف (٢/٢٧٠)، تاريخ البخاري الكبير (٢/٧٢)، تاريخ البخاري الصغير (٢/٣٤٢)، الجرح والتعديل (٧/١٦٥)، ميزان الاعتدال (٣/٨١)، لسان الميزان (٧/٣٠٦)، تاريخ بغداد (١٢/٢٦٩) .","vol":"12","page":704},{"text":"<span data-type=\"title\" id=toc-4383>[١٨٧٣] عُقْبَة بن أَوْس</span>\nهو عُقْبَة بن أوس، ويقال: يعقوب بن أَوْس. يُعَدُّ في تابعي البصريين. ⦗٧٠٥⦘\nروى عن رجل من أصحاب النبي - ﷺ- في الدِّيَّات (١)، وعن ابن عمرو بن العاص.\nروى عنه القاسم بن ربيعة، وعلي بن زيد.\n_________\n(١) انظر الحديث رقم (٢٤٨٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧٣) تهذيب الكمال (٢/٩٤٣)، تهذيب التهذيب (٧/٢٣٧)، (٤٢٨)، تقريب التهذيب (٢/٢٦)، خلاصة تهذيب الكمال (٢/٢٣٥)، تاريخ البخاري الكبير (٦/٤٣٤)، الجرح والتعديل (٦/١٧١٧)، (٩/٨٥٥)، معرفة الثقات (٣٣٧)، أسماء الصحابة الرواة.","vol":"12","page":704},{"text":"<span data-type=\"title\" id=toc-4384>[١٨٧٤] عُقْبَةُ بن حُرَيْث</span>\nهو عُقْبَة بن حُرَيْث الكُوفي.\nسمع ابن عمر.\nسمع منه شُعْبَة، وهو الذي جاء ذكره في كون الشهر تسعًا وعشرين في كتاب الصوم (١) .\nحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\n_________\n(١) انظر الحديث رقم (٤٣٩٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧٤) تهذيب الكمال (٢/٩٤٤)، تهذيب التهذيب (٧/٢٣٩)، (٤٣٢)، تقريب التهذيب (٢/٢٦)، خلاصة تهذيب الكمال (٢/٢٣٥)، الكاشف (٢/٢٧٢)، تاريخ البخاري الكبير (٦/٤٣٣)، الجرح والتعديل (٦/١٧٢٣)، الثقات (٥/٢٢٦) .","vol":"12","page":705},{"text":"<span data-type=\"title\" id=toc-4385>[١٨٧٥] عُقْبَة بن عَلْقَمة</span>\nهو أبو الجَنُوب، عُقْبَة بن عَلْقَمَة اليَشْكُري.\nروى عن علي بن أبي طالب في فضل الصحابة (١) .\nروى عنه النَّضْر بن مَنْصور العَنَزي.\nالجَنُوب: بفتح الجيم، وضم النون، وبالباء الموحدة.\nواليَشْكُري: بفتح الياء تحتها نقطتان، وسكون الشين المعجمة.\nوالنَّضْر: بفتح النون، وسكون الضاد المعجمة.\nوالعَنَزي: بالعين المهملة، وفتح النون، والزاي.\n_________\n(١) انظر الحديث رقم (٦٣٧٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧٥) تهذيب الكمال (٢/٩٤٥)، تهذيب التهذيب (٧/٢٤٦)، (٤٤٤)، تقريب التهذيب (٢/٢٧)، خلاصة تهذيب الكمال (٢/٢٣٧)، الكاشف (٢/٢٧٣)، تاريخ البخاري الكبير (٦/٤٤٣)، الجرح والتعديل (٦/١٧٤٤)، ميزان الاعتدال (٣/٨٧)، لسان الميزان (٧/٣٠٧)، المغني (٤١٥٣)، تاريخ أسماء الثقات (١٠٣٤)، التمهيد (٣/٣٥٢)، الثقات (٨/٥٠٠) .","vol":"12","page":705},{"text":"<span data-type=\"title\" id=toc-4386>[١٨٧٦] عُقْبَة بن مُسْلِم</span>\nهو عُقْبَة بن مُسْلِم التُّجيبي المصري.\nروى عن عبد الله بن عمرو بن العاص، وعُقْبَة بن عامر.\nسمع منه حَيْوَة بن شُرَيْح.\nالتُّجِيبي: بضم التاء فوقها نقطتان، وكسر الجيم، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nوحَيْوَة: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الواو.\nوشُرَيْح: بضم الشين المعجمة، وفتح الراء، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧٦) تهذيب الكمال (٢/٩٤٩)، تهذيب التهذيب (٧/٢٤٩)، (٤٥٠)، تقريب التهذيب (٢/٢٨)، خلاصة تهذيب الكمال (٢/٢٣٧)، الكاشف (٢/٢٧٣)، تاريخ البخاري الكبير (٦/٤٣٧)، الجرح والتعديل (٦/١٧٥٧)، الثقات (٧/٢٤٧) تراجم الأحبار (٣/٥٢)، تاريخ الثقات (٣٣٨) .","vol":"12","page":705},{"text":"<span data-type=\"title\" id=toc-4387>[١٨٧٧] عُقَيْل بن خالد</span>\nهو أبو خالد، عُقَيْل بن خالد بن عُقَيْل الأيْلي مولى عثمان بن عَفَّان.\nروى عن الزُّهْري، وسَلَمَة بن كُهَيْل، وروى عن أبيه، وعن يحيى بن أبي كَثير، وغيرهم.\nروى عنه لَيْث بن سَعْد، ورِشْدين بن سعد، وابن لَهِيعَة، وسلامة بن رَوْح، ويونس بن يزيد الأَيْلي.\nعُقَيْل: بضم العين، وفتح القاف، وسكون الياء.\nوالأَيْلي: بفتح الهمزة، وسكون الياء تحتها نقطتان.\nوكُهَيْل: بضم الكاف، وفتح الهاء.\nورِشْدِين: بكسر الراء، وسكون الشين المعجمة، وكسر الدال المهملة.\nولَهِيعة: بفتح اللام، وكسر الهاء، وسكون الياء، وبالعين المهملة.\nورَوْح: بفتح الراء، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧٧) تهذيب الكمال (٢/٩٤٨)، تهذيب التهذيب (٧/٢٥٥)، (٤٦٧)، تقريب التهذيب (٢/٢٩)، تاريخ البخاري الكبير (٧/٩٤)، تاريخ البخاري الصغير (٢/٥٨، ٥٩)، لسان الميزان (٧/٣٠٧)، تاريخ الإسلام (٦/١٠١)، تاريخ الثقات (٢/٢٩) شذرات (١/٢١٦)، مقدمة الفتح (٢٤٥)، طبقات الحفاظ (٧٠)، نسيم الرياض (٢/١٣٧)، الثقات (٧/٣٠٥)، حسن المحاضرة (١/٣٤٥)، سير الأعلام (٣٠١٦) والحاشية.","vol":"12","page":706},{"text":"<span data-type=\"title\" id=toc-4388>[١٨٧٨] عَقِيل بن شَبِيب</span>\nهو عَقِيل بن شَبيب.\nروى عن أبي وَهْب الجُشَمي.\nروى عنه محمد بن المُهَاجِر. حديثه في كتاب السبق والرمي (١) .\nعَقِيل: بفتح العين، وكسر القاف.\nوشَبِيب: بفتح الشين المعجمة، وكسر الباء الموحدة الأولى، وبعدها ياء معجمة بنقطتين تحتها.\nوالجُشَمي: بضم الجيم، وفتح الشين المعجمة.\n_________\n(١) انظر الحديث رقم (٣٠٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧٨) تهذيب الكمال (٢/٩٤٧)، تهذيب التهذيب (٧/٢٥٣)، (٤٦٢)، تقريب التهذيب (٢٩٢)، خلاصة تهذيب الكمال (٢/٢٣٨)، الكاشف (٢/٢٧٤)، تاريخ البخاري الكبير (٧/٥٣)، الجرح والتعديل (٦/١٢٠٨)، ميزان الاعتدال (٣/٨٨)، لسان الميزان (٧/٣٠٧)، الثقات (٥/٢٧٢)، (٢٩٤)، الإكمال (٦/٢٣٠) .","vol":"12","page":706},{"text":"<span data-type=\"title\" id=toc-4389>[١٨٧٩] عِكْرِمة بن خالد</span>\nهو عِكْرِمة بن خالد بن العاص المَخْزومي القُرَشي. في الطَّبقة الثانية من تابعي مكة.\nسمع ابن عمر، وسعيد بن جبير.\nروى عنه حَنْظَلة بن أبي سُفيان، وابن جُرَيْج.\nمات بعد عَطَاء سنة خَمْسَ عَشْرَة ومائة. ويقال: سنة أربع عشرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٧٩) تهذيب الكمال (٢/٩٤٨)، تهذيب التهذيب (٧ك٢٥٨)، (٤٧٠)، تقريب التهذيب (٢/٢٩)، خلاصة تهذيب الكمال (٢/٢٣٩)، الكاشف (٢/٢٧٥)، تاريخ البخاري الكبير (٧/٤٩)، تاريخ البخاري الصغير (١/٢٧٧)، الجرح والتعديل (٧/٣٤)، ميزان الاعتدال (٣/٩٠)، لسان الميزان (٧/٣٠٨)، المغني (٤١٦٦)، العُقد الثمين (٦/١١٧)، الثقات (٥/٢٣١) .","vol":"12","page":706},{"text":"<span data-type=\"title\" id=toc-4390>[١٨٨٠] عِكْرِمَة مولى ابن عباس</span>\nهو أبو عبد الله، عِكْرِمة مَولى عبد الله بن عبَّاس. أصله من البربر، وكان ممن يَتنقَّل من بلد إِلى بلد، أحد فقهاء مكة، وتابعيها. ⦗٧٠٧⦘\nسمع ابن عباس، وأبا هريرة، وأبا سعيد، وعائشة.\nروى عنه جابر بن زيد، وعمرو بن دينار، وقَتادة، وأيوب، وداود بن أبي هند.\nمات سنة سبع ومائة، وقيل: سنة خمس، وقيل: ست، وله ثمانون سنة. وقيل لسعيد بن جُبَيْر: هل أحد أعلم منك؟ قال: عكرمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨٠) تهذيب الكمال (٢/٩٥٠)، تهذيب التهذيب (٧/٢٦٣)، (٤٧٥)، تهذيب التهذيب (٢/٣٠)، خلاصة تهذيب الكمال (٢/٢٤٠)، الكاشف (٢/٢٧٦)، تاريخ البخاري الكبير (٧/٤٩)، تاريخ البخاري الصغير (١/١١٩)، (٢٤٣)، (٢٥٧)، (٢٥٨)، الجرح والتعديل (٧/٤١)، ميزان الاعتدال (٣/٩٣)، لسان الميزان (٧/٣٠٨)، تاريخ الثقات (٣٣٩)، مقدمة الفتح (٤٢٥)، المغني (٤١٦٩)، الحلية (٣/٣٢٦)، الثقات (٥/٢٢٩)، (٢٣٠)، طبقات الحفاظ (٣٧)، تراجم الأحبار (٣/٣٢)، سير الأعلام (٥/١٢)، البداية والنهاية (٩/٢٤٤)، ديوان الإسلام (ت١٤١٦)، تاريخ أصبهان (٨٩٦) .","vol":"12","page":706},{"text":"<span data-type=\"title\" id=toc-4391>[١٨٨١] العلاء بن أبي حَكِيم</span>\nهو العلاء بن أبي حَكِيم. كان سَيَّافًا لمعاوية، وهو معدود في الشاميين.\nوسمع معاوية.\nروى عنه أبو عثمان الوليد المدائني، حديثه في كتاب الرِّبا في حديث شفي. شُفَيّ: بضم الشين المعجمة، وفتح الفاء، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨١) تهذيب الكمال (٢/١٠٦٩)، تهذيب التهذيب (٨/١٧٠٩)، (٣٢٨)، تقريب التهذيب (٢/٩١)، خلاصة تهذيب الكمال (٢/٣١٠)، الكاشف (٢/٣٥٩)، تاريخ البخاري الكبير (٦/٥٠٨)، الجرح والتعديل (٦/١٩٥٥)، ميزان الاعتدال (٣/٩٨)، لسان الميزان (٧/٣٠٨)، تاريخ الثقات (٣٤٢)، الثقات (٢٤٧٥)، معرفة الثقات (١٢٧٧) .","vol":"12","page":707},{"text":"<span data-type=\"title\" id=toc-4392>[١٨٨٢] العلاء بن زياد</span>\nهو العلاء بن زياد بن مَطَر العَدَوي البَصْري. تابعي في الطبقة الثانية، كان قدم الشام.\nروى عن أبيه.\nروى عنه قتادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨٢) تهذيب الكمال (٢/١٠٧٠)، تهذيب التهذيب (٨/١٨١)، (٣٢٦)، تقريب التهذيب (٢/٩٢)، خلاصة تهذيب الكمال (٢/٣١١)، الكاشف (٢/٣٦٠)، تاريخ البخاري الكبير (٦/٥٠٧)، الثقات (٥/٢٤٦)، (٧/٢٦٤)، تراجم الأحبار (٣/١٧١)، الحلية (٢/٢٤٢)، سير الأعلام (٤/٢٠٢)، الحاشية.","vol":"12","page":707},{"text":"<span data-type=\"title\" id=toc-4393>[١٨٨٣] العَلاء بن عبد الرحمن</span>\nهو العَلاء بن عبد الرحمن بن يعقوب المدني، مولى الحُرَقَة، بطن من جُهَيْنَة، ويقال مولى امرأة من جُهَيْنَة.\nسمع عبد الله بن عمر، وأنس بن مالك، وأباه.\nروى عنه مالك، وشُعْبَة.\nتوفي في خلافة المنصور سنة تسع وثلاثين ومائة، وقيل: سنة اثنتين وثلاثين.\nالحُرَقَة: بضم الحاء المهملة، وفتح الراء، وفتح القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨٣) تهذيب الكمال (٢/١٠٧٢)، تهذيب التهذيب (٨/١٨٦)، (٣٣٥)، تقريب التهذيب (٢/٢٢، ٩٣)، خلاصة تهذيب الكمال (٢/٣١٢)، الكاشف (٢/٣٦١)، تاريخ البخاري الكبير (٦/٥٠٨)، تاريخ البخاري الصغير (٢/٢٩)، الجرح والتعديل (٦/١٩٧٤)، ميزان الاعتدال (٣/١٠٢)، لسان الميزان (٧/٣٠٨)، تاريخ الثقات (٣٤٣)، المغني (٤١٨٤)، تراجم الأحبار (٣/١٢١)، الثقات (٥/٢٤٧)، معرفة الثقات (١٢٨٢)، سير الأعلام (٦/١٨٦)، الحاشية.","vol":"12","page":707},{"text":"<span data-type=\"title\" id=toc-4394>[١٨٨٤] العلاء بن الفضل</span>\nهو أبو الهُذَيْل، العلاء بن الفضل بن عبد الملك بن أبي السَوِيَّة المِنْقَري.\nسمع عُبَيْد الله بن عِكْراش.\nروى عنه محمد بن بَشَّار. ⦗٧٠٨⦘\nالهُذَيل: بضم الهاء، وفتح الذال.\nوالسَّوية: بفتح السين المهملة، وكسر الواو، وتشديد الياء تحتها نقطتان.\nوالمِنْقَري: بكسر الميم، وسكون النون، وفتح القاف، وكسر الراء.\nوعِكْراش: بكسر العين، وبالكاف، والشين المعجمة.\nوبَشَّار: بفتح الباء الموحدة، وتشديد الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨٤) تهذيب الكمال (٢/١٠٧٣)، تهذيب التهذيب (٨/١٨٩)، (٣٤٢)، تقريب التهذيب (٢/٩٣)، خلاصة تهذيب الكمال (٢/٣١٣)، الكاشف (٢/٣٦١)، تاريخ البخاري الكبير (٦/٥١٣)، الجرح والتعديل (٦/١٩٨٤)، ميزان الاعتدال (٣/١٠٤)، لسان الميزان (٧/٣٠٩)، المغني (٤١٨٧)، مجمع (٤/٢٢٢)، (٧/٢١٠)، ضعفاء بن الجوزي (٢/١٨٨) .","vol":"12","page":707},{"text":"<span data-type=\"title\" id=toc-4395>[١٨٨٥] العلاء بن المُسَيّب</span>\nهو العلاء بن المُسيّب بن رافع الكوفي الكاهلي.\nسمع أباه، وعطاء.\nروى عنه الثوري، وجرير بن عبد الحميد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨٥) تهذيب الكمال (٢/١٠٧٤)، تهذيب التهذيب (٨/١٩٢)، تقريب التهذيب (٢/٩٤)، خلاصة تهذيب الكمال (٢/٣١٣)، الكاشف (٢/٣٦٢)، تاريخ البخاري الكبير (٦/٥١٢)، الجرح والتعديل (٦/٣٦٠)، ميزان الاعتدال (٣/١٠٥)، مقدمة الفتح (٤٣٣)، المغني (٤١٩)، الثقات (٧/٢٦٣)، معرفة الثقات (١٢٨٦) تراجم الأحبار ٣٠/٩١٤٩، تاريخ الثقات (٣٤٣)، سير الأعلام (٦/٣٣٩)، الحاشية.","vol":"12","page":708},{"text":"<span data-type=\"title\" id=toc-4396>[١٨٨٦] عَلْقَمَة بن عبد الله</span>\nهو عَلْقَمة بن عبد الله بن عمرو بن هِلال، وقيل: ابن شُرَحْبيل المُزَني. تابعي.\nسمع أباه، وابن عُمَر، ومَعْقِل بن يَسَار.\nروى عنه عبد الله بن حبيب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨٦) طبقات بن سعد (٧/٢٠٩)، تاريخ بن معين (٢/٤١٥)، طبقات خليفة (١٩٢)، (٢٠٦)، (٢٠٧)، تاريخه (٣٢٥)، التاريخ الكبير (٧/٤١)، الجرح والتعديل (٦/٤٠٦)، تهذيب الكمال (٩٥٣) .","vol":"12","page":708},{"text":"<span data-type=\"title\" id=toc-4397>[١٨٨٧] عَلْقَمَة بن أبي عَلْقَمَة</span>\nهو عَلْقَمَة بن أبي عَلْقَمة - واسم أبي عَلْقَمَة بلال - مولى عائشة أم المؤمنين.\nروى عن أنس بن مالك، وعن أمه.\nروى عنه مالك بن أنس، وسليمان بن بلال.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨٧) تهذيب الكمال (٢/٩٥٣)، تهذيب التهذيب (٧/٢٧٥)، (٤٨٢)، تقريب التهذيب (٢/٣١)، خلاصة تهذيب الكمال (٢/٢٤١)، الكاشف (٢/٢٧٧)، تاريخ البخاري الكبير (٧/٤٢)، الجرح والتعديل (٦/٢٢٦٦)، تراجم الأحبار (٣/١٦٢)، طبقات بن سعد (٨/٤٩٠)، الثقات (٥/٢١١)، (٧/٢٩١) .","vol":"12","page":708},{"text":"<span data-type=\"title\" id=toc-4398>[١٨٨٨] عَلْقَمَة بن قَيْس</span>\nهو أبو شبل، عَلْقَمة بن قَيْس بن مالك، من بني بكر بن النَّخَع النَّخَعي.\nروى عن عُمر، وعبد الله بن مسعود.\nروى عنه إِبراهيم، والشعبي، وابن سيرين. وهو تابعي مشهور كبير، اشتهر بحديث ابن مسعود وصحبته، وهو عم الأسود النَّخعي، مات سنة إِحدى وستين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨٨) تهذيب الكمال (٢/٩٥٣)، تهذيب التهذيب (٧/٢٧٦)، (٤٨٤)، تقريب التهذيب (٢/٣١)، خلاصة تهذيب الكمال (٢/٢٤١)، الكاشف (٢/٢٧٧)، تاريخ البخاري الكبير (٧/٤١)، تاريخ البخاري الصغير (١/١٢٣)، (١٤٩)، الجرح والتعديل (٦/٢٢٥٨)، تاريخ الثقات (٣٣٩)، تاريخ بغداد (١٢/٦٩٦) شذرات (١/٥٨٦)، الحلية (٢/٩٨)، تراجم الأحبار (٣/٦٣)، البداية والنهاية (٨/٢١٧)، سير الأعلام (٤/٣٥)، معرفة الثقات (١٢٧٣)، النجوم (١/١٥٧)، الثقات (٥/٢٠٧) .","vol":"12","page":708},{"text":"[١٨٨٩] علي بن أحمد [الأزْدِي]\nهو أبو الحسن، علي بن أحمد بن الحسين بن مَحْمُويَه الأزدي (١) . أحد رواة سنن النَّسائي، رواه عن الدُّوني. رواه لنا عنه شيخنا أبو القاسم يَعِيش بن صَدَقة الفُراتي.\nمَحْمُويَه: بفتح الميم، وسكون الحاء المهملة، وضم الميم، وفتح الياء تحتها نقطتان.\nوالدُّوني: بضم الدال المهملة، وبالنون.\n_________\n(١) في م: اليزدي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٨٩) سير أعلام النبلاء (٢٠/٣٣٤)، (٣٣٦)، طبقات السُبكي (٧/٢١١)، طبقات الاسنوي (٢/٥٦٤)، (٥٦٥) مرآة الجنان (٣/٢٩٨)، غاية النهاية (١/٥١٧)، النجوم الزاهرة (٥/٣٢٤) شذرات الذهب (٦/٢٦٣) .","vol":"12","page":708},{"text":"<span data-type=\"title\" id=toc-4400>[١٨٩٠] علي بن أحمد [التُّسْتَري]</span>\nهو أبو علي، علي بن أحمد بن علي التُّسْتَري الإِمام. أحد المشايخ الرواة لسنن أبي داود، عن القاضي ابن عمر الهاشمي.\nروى عنه أبو غالب الماوَرْدِيّ.\nالتُّسْتَري: بضم التاء الأولى فوقها نقطتان، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩٠) المنتظم (٩/٣٣)، سير الأعلام النلاء (١٨/٤٨١-٤٨٢) العبر (٣/٢٩٥) الشذرات (٥/٣٤٥) .","vol":"12","page":709},{"text":"[١٨٩١] علي بن أحمد [ابن الحمَّامِي]\nهو أبو الحسن، علي بن أحمد بن عمر بن حَفْص المقرئ المعروف بابن الحَمَّامي.\nسمع أبا عَمْرو بن السَّماك، وأحمد بن سليمان النَّجَّاد، وجعفر الخُلْدي، وأبا بكر الشَّافعي، وخلقًا كثيرًا.\nروى عنه الخَطيب أبو بكر الحافظ، وغيره.\nولد سنة ثمان وعشرين وثلاثمائة، ومات سنة سبع عشرة وأربعمائة. كان صادقًا دَيِّنًا عارفًا بالقِراءات، متفردًا بأسانيدها، وعلوِّها في وقته.\nالحَمَّامي: بتشديد الميم الأولى.\nوالنَّجَّاد: بفتح النون، وتشديد الجيم، وبالدال المهملة.\nوالخُلْدي: بضم الخاء المعجمة، وسكون اللام، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩١) تاريخ بغداد (١١/٣٢٩)، (٣٣٠)، الإكمال (٣/٢٨٩)، الأنساب (٤/٢٠٧)، المنتظم ٨٠/٢٨)، اللباب (١/٣٨٥)، سير أعلام النبلاء (١٧/٤٠٢)، (٤٠٣)، العبر (٣/١٢٥) .","vol":"12","page":709},{"text":"<span data-type=\"title\" id=toc-4402>[١٨٩٢] علي بن إِسماعيل</span>\nهو أبو الحسن، علي بن إِسماعيل بن أبي بشر، واسمه إِسحاق بن سالم بن إِسماعيل ابن عبد الله بن موسى بن بلال بن أبي بُرْدَة بن أبي موسى الأشْعري.\nالإِمام المتكلم الأصولي، صاحب التصانيف والمذهب المنتشر في الآفاق، والرد على المعتزلة والملاحدة، والرافضة والجهمية والخوارج والحشوية وسائر أصناف المبتدعة. بصري، سكن بغداد إِلى أن مات بها بعد سنة عشرين وثلاثمائة، وكان مولده سنة ستين ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩٢) تاريخ بغداد (١١/٣٤٦-٣٤٧)، الأنساب (١/٢٧٣)، (٢٧٤)، المنتظم (٦/٣٣٢)، (٣٣٣)، وفيات الأعيان (٣/٢٨٤)، (٢٨٦)، العبر (٢/٢٠٢)، (٢٠٣)، سير الأعلام النبلاء (١٥/٨٥)، (٩٠)، مرآة الجنان (٢/٢٩٨)، (٣٠٩)، طبقات الشافعية (٣/٣٤٧)، (٤٤٤)، الجواهر المظية (٢/٢٤٧)، (٢٤٨)، الديباج المذهب (١٩٣)، (١٩٦)، النجوم الزاهرة (٣/٢٥٩) .","vol":"12","page":709},{"text":"<span data-type=\"title\" id=toc-4403>[١٨٩٣] علي البارِقي</span>\nهو أبو عبد الله علي بن عبد الله الأَزْدي البارِقي، تابعي مشهور، يُعَدُّ في البصريين، كثير الحديث.\nسمع ابن عمر، وغيره.\nروى عنه قَتَادة، ويَعْلى بن عطاء، وأبو الزُّبَيْر.\nالبارقي: بالباء الموحدة، والراء، والقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩٣) تهذيب الكمال (٢/٩٨٢)، تهذيب التهذيب (٧/٣٥٨)، (٥٧٧)، تقريب التهذيب (٢/٤٠)، خلاصة تهذيب الكمال (٢/٢٥٢)، الكاشف (٢/٢٨٩)، تاريخ البخاري الكبير (٦/٢٨٣)، الجرح والتعديل (٦/١٠٥٩)، ميزان الاعتدال (٣/١٤٢)، لسان الميزان (٧/٣١٢)، الثقات (٥/١٦٥)، المغني (٤٢٩٤)، معرفة الثقات (رقم١٣١٥) .","vol":"12","page":709},{"text":"<span data-type=\"title\" id=toc-4404>[١٨٩٤] علي بن بَذِيمة</span>\nهو أبو عبد الله، علي بن بَذِيمة الجَزَريّ. من أهل الجزيرة.\nسمع سعيد بن جُبَيْر، وعِكْرِمة، وأبا عُبَيْدَة بن عبد الله. ⦗٧١٠⦘\nروى عنه الأَعْمَش، والثَّوري، وشَرِيك.\nمات سنة ثلاث وثلاثين ومائة.\nبَذِيمة: بفتح الباء الموحدة، وكسر الذال المعجمة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩٤) تهذيب الكمال (٢/٩٥٥)، تهذيب التهذيب (٧/٢٨٥)، (٤٩٥)، تقريب التهذيب (٢/٣٢)، خلاصة تهذيب الكمال (٢/٢٤٣)، الكاشف (٢/٢٧٩)، تاريخ البخاري الكبير (٦/٢٦٢)، تاريخ البخاري الصغير (٢/٣٢)، الجرح والتعديل (٦/٩٦٢)، ميزان الاعتدال (٣/١١٥)، لسان الميزان (٧/٣١٠)، المغني ٤٢٢٦٠)، طبقات بن سعد (٧/٣٢٦)، معرفة الثقات (١٢٨٩٠)، تاريخ الثقات (٣٤٤) أحوال الرجال (٣١٦)، التمهيد (٣/١٧٧)، الثقات (٧/٢٠٧) .","vol":"12","page":709},{"text":"<span data-type=\"title\" id=toc-4405>[١٨٩٥] علي بن الجَعْد</span>\nهو أبو الحسن، علي بن الجَعْد بن عُبَيْد الجَوْهري البغدادي، مولى بني هاشم.\nسمع شُعْبَة، والثوري، ومالك بن أنس، وابن أبي ذئب. وكان أحد الحفاظ المعروفين الكثيرين.\nروى عنه أبو بكر بن أبي شيبة، ومحمد بن إِسماعيل البخاري، وأبو زرعة، وأبو حاتم الرازيان.\nولد سنة ثلاث وثلاثين ومائة، ومات في رجب سنة ثلاثين ومائتين. ودفن بباب حَرْب. قيل: كان له نحو من ستين سنة يصوم يومًا ويفطر يومًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩٥) تهذيب الكمال (٢/٩٥٧)، تهذيب التهذيب (٧/٢٨٩)، (٥٠١)، تقريب التهذيب (٢/٣٣)، خلاصة تهذيب الكمال (٢/٢٤٣)، الكاشف (٢/٢٨٠)، تاريخ البخاري الكبير (٦/٢٦٦)، تاريخ البخاري الصغير (٢/٣٥٩، ٣٦٧)، الجرح والتعديل (٦/٩٧٤)، ميزان الاعتدال (٣/١١٦)، لسان الميزان (٧/٣١٠)، تاريخ بغداد (١١/٣٦٠)، المغني (٤٢٣١)، مجمع (٨/٧٤)، مقدمة الفتح (٤٣٠)، سير الأعلام (١٠/٤٥٩) والحاشية، الثقات (٨/٤٦٦) .","vol":"12","page":710},{"text":"<span data-type=\"title\" id=toc-4406>[١٨٩٦] علي بن حُجْر</span>\nهو أبو الحسن، علي بن حُجْر بن إِياس بن مُقَاتِل بن مُخَادِس السَّعْدي المَرْوَزي. أحد أئمة الحديث، والمشهورين بالطلب.\nسمع الكثير من أئمة البلاد، منهم إِسماعيل بن عُلَيَّة، وإِسماعيل بن جعفر، وفَرَج بن فَضَالة، وشَرِيك بن عبد الله، وعلي بن مُسْهر، وابن عُيَيْنَة.\nروى عنه البخاري، ومسلم، وأكثر عنه الترمذي، والنّسائي.\nولد سنة أربع وخمسين ومائة، ومات سنة أربع وأربعين ومائتين. وقيل: سنة إِحدى وأربعين.\nحُجْر: بضم الحاء المهملة، وسكون الجيم.\nومُخَادِس: بضم الميم، وبالخاء المعجمة، وبالسين.\nوالسَّعْدي: بفتح السين المهملة، من بني عبد شمس بن سعد.\nوفرج: بالجيم، وفتح الراء.\nوفَضَالة: بفتح الفاء، وبالضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩٦) تهذيب الكمال (٢/٩٥٩)، تهذيب التهذيب (٧/٢٩٣)، (٥٠٤)، خلاصة تهذيب الكمال (٢/٢٤٤)، الكاشف (٢/٢٨٠)، تاريخ البخاري الكبير (٦/٢٧٢)، تاريخ البخاري الصغير (٢/٣٧٩)، الجرح والتعديل (٦/١٠٠٤)، تاريخ بغداد (١١/٤١٦)، الثقات (٧/٢١٤، ٨/٤٦٨)، سير الأعلام (١١/٥٠٧)، الحاشية.","vol":"12","page":710},{"text":"<span data-type=\"title\" id=toc-4407>[١٨٩٧] علي بن الحسين</span>\nهو أبو الحسن، ويقال: أبو الحسين، ويقال: أبو محمد، علي بن الحسين بن علي بن أبي طالب الهاشمي، المعروف بزين العابدين. من أكابر سادات أهل البيت ومن جِلَّةِ التابعين وأعلامهم. كانت أمه أمَّ ولد.\nقال الزهري: ما رأيت قرشيًا أفضل من علي بن الحسين. ⦗٧١١⦘\nمات سنة أربع وتسعين. وقيل: سنة اثنتين وتسعين، وهو ابن ثمان وخمسين سنة. ودفن بالبقيع في القبر الذي فيه عمّه الحسن بن علي، وهو الآن في القُبَّة التي فيها قبر العباس بن عبد المطلب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩٧) تهذيب الكمال (٢/٩٦١)، تهذيب التهذيب (٧/٣٠٤)، (٥٢٠)، تقريب التهذيب (٢/٣٥)، خلاصة تهذيب الكمال (٢/٢٤٥)، الكاشف (٢/٢٨٢)، تاريخ البخاري الكبير (٦/٢٦٦)، الجرح والتعديل (٦/٩٧٧)، الحلية (٣/١٣٣)، طبقات بن سعد (٥/١٥٦)، (١٨١)، (٢٨٥)، (٤٣٢)، البداية والنهاية (٩/١٠٣)، سير الأعلام (٤/٣٨٦)، الحاشية، ثلاثيات أحمد (٢/٦٤٨) شذرات (١/١٠٤)، طبقات الحفاظ (٣٠)، نسيم الرياض (٣/٤٧٢)، تراجم الأحبار (٣/١٠٩)، الثقات (٥/١٥٩) .","vol":"12","page":710},{"text":"<span data-type=\"title\" id=toc-4408>[١٨٩٨] علي بن الحسين</span>\nهو أبو القاسم، علي بن الحسين بن موسى بن محمد بن إِبراهيم بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب الموسوي المعروف بالمُرْتَضى.\nوهو أخو الرضيّ الشاعر. كانت إِليه نقابة الطالبيِّين ببغداد. وكان عالمًا فاضلًا متكلمًا فقيهًا في مذاهب الشيعة. وله تصانيف كثيرة.\nحدَّث عن سهل بن أحمد الدِّيباجي، وأبي عُبَيْد الله المَرْزُباني، وغيرهما.\nروى عنه الخطيب أبو بكر الحافظ البغدادي.\nولد سنة خمس وخمسين وثلاثمائة، ومات ببغداد سنة ست وثلاثين وأربعمائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩٨) جمهرة أنساب العرب (٦٣)، تاريخ بغداد (١١/٤٠٢)، (٤٠٣)، دمية القصر ١٠/٢٩٩)، (٣٠٠)، المنتظم (٨/١٢٠)، (١٢٦)، معجم الادباء (١٣/١٤٦)، (١٥٧)، أنباء الرواة (٢/٢٤٩)، (٢٥٠)، وفيات الأعيان (٣/٣١٣)، (٣١٦)، الذريعة (٢/٤٠١)، المختصر في اخبار البشر (٢/١٦٧) مرآة الجنان (٣/٥٥)، (٥٧)، النجوم الزاهرة (٥/٩٣٩ بغية الوعاة ٢٠/١٦٢) .","vol":"12","page":711},{"text":"<span data-type=\"title\" id=toc-4409>[١٨٩٩] علي بن خَشْرَم</span>\nهو أبو الحسن علي بن خَشرم بن عبد الرحمن بن عطاء بن هلال بن ماهان السَّعْدي المَرْوَزي. وقيل: هو ابن عم بِشْر الحافي، وقيل: ابن أخيه. أحد أئمة الحديث، وممن رحل في طلبه.\nسمع ابن عُيَيْنَة، وعيسى بن يونس.\nروى عنه التِّرمذي كثيرًا.\nولد سنة ستين ومائة، ومات سنة سبع وخمسين ومائتين.\nحُكي عنه أنه قال: صُمْتُ ثمانية وثمانين رمضان.\nخَشْرَم: بفتح الخاء المعجمة، وسكون الشين المعجمة، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٨٩٩) تهذيب الكمال (٢/٩٦٦)، تهذيب التهذيب (٧/٣١٦)، (٥٣٦)، تقريب التهذيب (٢/٣٦)، خلاصة تهذيب الكمال (٢/٢٤٧)، الكاشف (٢/٢٨٤)، الجرح والتعديل (٦/ص١٨٤) المعين (٩٦٠)، الثقات (٧/٤٧١)، الأنساب (١٢/١)، سير الأعلام (١١/٥٥٢)، الحاشية.","vol":"12","page":711},{"text":"<span data-type=\"title\" id=toc-4410>[١٩٠٠] علي بن رَبِيعة</span>\nهو أبو المُغيرة، علي بن ربيعة الوالبي الأَسَدي الكوفي.\nسمع عليًّا، وابن عمر، وأسماء بن الحكم.\nروى عنه سعيد بن عُبَيْد، وسَلَمَة بن كُهَيْل.\nيُعَدُّ في الطبقة الثانية من تابعي الكوفة. وهو من أسد خزيمة.\nالوالبي: بالباء الموحدة.\nوكُهَيل: بضم الكاف، وفتح الهاء، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠٠) تهذيب الكمال (٢/٩٦٧)، تهذيب التهذيب (٧/٣٢٠)، تقريب التهذيب (٢/٣٧)، خلاصة تهذيب الكمال (٢/٢٤٨)، الكاشف (٢/٢٨٤)، تاريخ البخاري الكبير (٦/٢٧٣)، (٢٧٤)، تاريخ البخاري الصغير (١/٢٩١)، الجرح والتعديل (٦/١٠١٧)، الثقات (٥/١٦٠)، (٧/٢٠٩)، معجم الثقات (٣٠٨)، تراجم الأحبار (٣/٨٢)، (٩٠)، تاريخ الثقات (٣٤٦)، معرفة الثقات رقم (١٢٩٧)، سير الأعلام (٤/٤٨٩)، الحاشية.","vol":"12","page":711},{"text":"<span data-type=\"title\" id=toc-4411>[١٩٠١] علي بن زيد</span>\nهو أبو الحسن علي بن زيد بن عبد الله بن جُدْعان القُرَشي البَصْري التَّيْمي. يُعَدُّ في تابعي البصريين. وهو مكي نزل البصرة.\nسمع أنس بن مالك، وأبا عثمان النَّهْدي، وسعيد بن المُسَيِّب.\nروى عنه الثوري، وعُبَيْد الله بن عُمَر القَواريري.\nمات سنة ثلاثين ومائة.\nجُدْعان: بضم الجيم، وسكون الدال المهملة، وبالعين.\nوالنَّهْدي: بفتح النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠١) تهذيب الكمال (٢/٩٦٧)، تهذيب التهذيب (٧/٣٢٢)، (٥٤٤)، تقريب التهذيب (٢/٣٧)، خلاصة تهذيب الكمال (٢/٢٤٨)، الكاشف (٢/٢٨٥)، تاريخ البخاري الكبير (٦/٢٧٥)، تاريخ البخاري الصغير (١/٣١٨)، الجرح والتعديل (٦/١٠٢١)، ميزان الاعتدال (٣/١٢٧)، الحلية (٧/٣١١)، البداية والنهاية (١٠/٣٤)، تاريخ الثقات (٣٤٦)، المجروحين (٢/١٠٣)، الأنساب (١٢/٤٣٢)، طبقات الحفاظ (٥٨)، نسيم الرياض (٣/٣٥٩)، ترغيب (٤/٥٧٥)، ضعفاء بن الجوزي (٢/١٩٣) .","vol":"12","page":712},{"text":"<span data-type=\"title\" id=toc-4412>[١٩٠٢] علي بن سهل</span>\nهو علي بن سهل.\nروى عن أبيه.\nحديثه في كتاب النصح (١)، وهو من الأحاديث التي وجدتها في كتاب رزين، ولا أعلم من هو علي بن سهل.\n_________\n(١) انظر الحديث رقم (٩١٧٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠٢) لم أعثر على ترجمته.","vol":"12","page":712},{"text":"<span data-type=\"title\" id=toc-4413>[١٩٠٣] علي بن شَمّاخِ</span>\nهو علي بن شَمّاخ ويقال: ابن شَمَّاس السُّلَمي. كان عاملًا لسعيد بن العاص على المدينة، يُعَدُّ في التابعين.\nسمع أبا هريرة.\nروى عنه عُقْبَة بن سَيَّار. شَمَّاخ: بفتح الشين المعجمة، وتشديد الميم، وبالخاء المعجمة.\nوشَمَّاس: مثله، إِلا أن بدل الخاء سين.\nوسَيَّار: بفتح السين المهملة، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠٣) لم أعثر على ترجمته.","vol":"12","page":712},{"text":"[١٩٠٤] علي بن عبد الله المَدِيني\nهو أبو الحسن، علي بن عبد الله بن جعفر بن نَجِيح بن بكر بن سَعْد السَّعْدي مولاهم البصري. مدني الأصل، وهو المعروف بابن المَدِيني.\nكان آية من آيات الله تعالى في معرفة الحديث وعلله.\nقال أبو حاتم: كان علي علمًا في الناس في معرفة الحديث والعلل. وكان ابن عُيَيْنَة يُسَمِّيه حَيَّة الوادي. ⦗٧١٣⦘\nروى عن أبيه، وعن حماد بن زيد، وجعفر بن سليمان، وهُشَيْم بن بشير، وابن عُيَيْنَة، والوليد بن مُسْلِم، ويحيى بن سعيد القَطَّان، وعبد الرحمن بن مَهْدي.\nروى عنه أحمد بن حنبل، وابنه صالح، والحسن بن محمد (١) الزَّعْفراني، وإِسماعيل ابن إِسحاق القاضي، وأبو قِلابَة الرّقاشي، ومحمد بن إِسماعيل البخاري، وأبو حاتم الرازي.\nولد [سنة إِحدى وستين ومائة] (٢)، ومات بسرَّ من رأى سنة أربع وثلاثين ومائتين، وقيل: سنة خمس وثلاثين.\n_________\n(١) في م: علي.\n(٢) بياض في م، خ، والزيادة من \" تذكرة الحفاظ \" رقم (٤٣٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠٤) لم أعثر على ترجمته.","vol":"12","page":712},{"text":"<span data-type=\"title\" id=toc-4415>[١٩٠٥] علي بن عبد الله بن العباس</span>\nهو أبو عبد الله، ويقال: أبو محمد، علي بن عبد الله بن العَبّاس بن عبد المُطَّلب الهاشمي القُرَشي الحجازي. أحد سادات بني هاشم. كان كثير العبادة.\nسمع أباه.\nروى عنه ابنه محمد، والزُّهري، يقال: إِنه ولد ليلة قتل علي بن أبي طالب، فسمي باسمه.\nمات بالشام سنة ثماني عشرة ومائة، وقيل: سنة عشر ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠٥) لم أعثر على ترجمته.","vol":"12","page":713},{"text":"<span data-type=\"title\" id=toc-4416>[١٩٠٦] علي بن عُبَيْد الله الزَّاغوني</span>\nهو أبو الحسن، علي بن عبيد الله (١) بن نصر الزاغوني الفقيه الحَنْبَلي. له ذِكْر في من كان على رأس المائة الخامسة (٢) .\nمات في المحرم سنة سبع وعشرين وخمسمائة ببغداد.\nالزاغوني: بالزاي، وضم الغين المعجمة، وبالنون.\n_________\n(١) في م: عبد الله وهو خطأ، انظر \" الأعلام \" ٤: ٣١ ومصادره.\n(٢) ١١ / ٣٢٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠٦) لم أعثر على ترجمته.","vol":"12","page":713},{"text":"<span data-type=\"title\" id=toc-4417>[١٩٠٧] علي بن عبد الرحمن</span>\nهو علي بن عبد الرحمن المُعَاوي الأنصاري المدني. أحد بني مُعاوية، بطن من الأنصار، تابعي.\nسمع ابن عمر، وحُذَيْفَة بن اليَمان.\nروى عنه حكيم بن حكيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠٧) لم أعثر على ترجمته.","vol":"12","page":713},{"text":"<span data-type=\"title\" id=toc-4418>[١٩٠٨] علي بن علي</span>\nهو أبو المُظَفَّر، علي بن علي بن ياسين الدَّهّان. أحد مشايخ عبد الملك الكَرُوخي.\nروى عن الجراحي «كتاب الترمذي» .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠٨) لم أعثر على ترجمته.","vol":"12","page":714},{"text":"<span data-type=\"title\" id=toc-4419>[١٩٠٩] علي بن عمر الدَّارقطني</span>\nهو أبو الحسن، علي بن عمر بن أحمد بن مَهْدي بن مسعود بن النُّعمان بن دينار بن عبد الله الدَّارقطني الحافظ الإِمام العَلامة المشهور. كان فريد عصره، وقريع دهره، ونسيج وحده، وإِمام وقته. انتهى إِليه علم الحديث، والمعرفة بعلله، وأسماء الرجال، ومعرفة الرواة، مع الصدق والأمانة، والثقة والعدالة، وقبول الشهادة، وصحة الاعتقاد، وسلامة المذهب، والقيام بعلوم أخرى سوى الحديث، منها علم القرآن، ومعرفة مذاهب الفقهاء، درس فقهَ الشافعي على أبي سعيد الإصطخري، وكتب عنه الحديث أيضًا، ومنها معرفة الأدب والشعر.\nقال الحاكم أبو عبد الله الحافظ: ما رأى الدَّارقطني مثل نفسه. وقال أبو الطيب الطبري: كان الدارقطني أميرَ المؤمنين في الحديث.\nسمع أبا القاسم البَغَوي، وأبا بكر بن أبي داود، وأبا طالب أحمد بن نصر الحافظ، ويحيى بن صاعد، ويزيد بن الهيثم القاضي، وأحمد بن إِسحاق بن بُهْلول، وأبا سعيد العَدَوي، وأبا حامد محمد بن هارون الحَضْرَمي، وإِسماعيل بن العباس الوراق، وإِبراهيم ابن حَمَّاد القاضي.\nروى عنه الحافظ أبو نُعَيْم، وأبو بكر البَرْقَاني، وأبو القاسم بن بِشْران، والأَزْهري، والخَلال، والجَوْهَري، والقاضي التَّنوخي، وعبد العزيز الأَزَجي، والقاضي أبو الطيب الطَّبَري، وغيرهم.\nولد سنة خمس (١) وثلاثمائة،\nومات يوم الأربعاء لثمان خلون من ذي القعدة سنة خمس وثمانين وثلاثمائة، وقيل: في ذي الحجة من تلك السنة، والأول أصح.\nالبَغْوي: بفتح الباء الموحدة، وفتح الغين المعجمة.\nوبِشْران: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوالأَزَجي: بفتح الهمزة، وفتح الزاي، والجيم.\nوالخَلال: بالخاء المعجمة، وتشديد اللام الأولى.\n_________\n(١) في \" سير أعلام النبلاء \" ١٦ / ٤٤٩: ست.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٠٩) لم أعثر على ترجمته.","vol":"12","page":714},{"text":"<span data-type=\"title\" id=toc-4420>[١٩١٠] علي بن عمر بن علي</span>\nهو علي بن عمر بن علي بن الحسين بن علي بن أبي طالب الهاشمي.\nروى عن أبيه، عن جدِّه، وعن غيره، وهو غزير الحديث.\nروى عنه جعفر بن إِبراهيم، ويزيد بن الهاد، حديثه عند أهل المدينة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١٠) لم أعثر على ترجمته.","vol":"12","page":715},{"text":"<span data-type=\"title\" id=toc-4421>[١٩١١] علي بن مُسْهِر</span>\nهو أبو الحسن، علي بن مُسْهِر بن عُمَيْر، من بني تَيْم بن الحارث التَّيْمي القُرَشي. من أهل الكوفة، ولي القضاء بالموصل.\nسمع أبا إِسحاق الشَّيْباني، وهشام بن عُرْوة، وجماعة من الأعلام.\nروى عنه ابن الأصفهاني.\nعُمَيْر: مصغر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١١) لم أعثر على ترجمته.","vol":"12","page":715},{"text":"<span data-type=\"title\" id=toc-4422>[١٩١٢] علي بن المُنْذِر</span>\nهو علي بن المُنْذِر بن زَيْد الأَوْدي، من أهل الكوفة، يعرف بالطَّرِيقي. كان من العباد المذكورين. يقال: حج خمسًا وخمسين حجة.\nوسمع الحديث، وروى عن جماعة من الأئمة.\nقال ابن أبي حاتم: سمعت منه مع أبي (١) . وهو ثقة صدوق. وقال النسائي: كوفي شيعي محض ثقة.\nالطَّرِيقي: بفتح الطاء المهملة، وكسر الراء، وبالقاف.\n_________\n(١) كلمة \" مع أبي \" سقطت من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١٢) لم أعثر على ترجمته.","vol":"12","page":715},{"text":"<span data-type=\"title\" id=toc-4423>[١٩١٣] علي بن موسى الرِّضا</span>\nهو أبو الحسن، علي بن موسى بن جَعْفَر بن محمد بن علي بن الحسين بن علي بن أبي طالب الهاشمي، المعروف بالرِّضا.\nأُمُّه أمُّ ولد، يقال لها شكرنونية، ويقال: خيزران. ولد بالمدينة سنة ستّ وخمسين ومائة. وعقد له البيعة والعهد بالخلافة المأمون بعده بغير اختياره. ومات بطوس في حياة المأمون سنة اثنتين ومائتين، وكان مقامه مع أبيه موسى بن جعفر تسعًا وعشرين سنة وأشهرًا. وعاش بعد أبيه عشرين سنة. ومات وله من العمر تسع وأربعون سنة وستةُ أشهر، وإِليه انتهت إِمامة الشِّيعة في زمانه. وفضائله أكثر من أن تُحْصى، رحمة الله عليه ورضوانه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١٣) لم أعثر على ترجمته.","vol":"12","page":715},{"text":"<span data-type=\"title\" id=toc-4424>[١٩١٤] عَمَّار بن أبي عَمَّار</span>\nهو أبو عَمرو، عَمَّار بن أبي عَمَّار، مولى الحارث بن نَوْفَل، وهو مولى بني هاشم. يُعَدُّ في المَكِّيين. ⦗٧١٦⦘\nسمع أبا قَتَادة، وابن عَبَّاس، وأبا هريرة.\nروى عنه عَطاءُ بن أبي رَبَاح، وشُعْبَة، ويونُس بن عُبَيْد، وحَمَّاد بن سَلَمَة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١٤) لم أعثر على ترجمته.","vol":"12","page":715},{"text":"<span data-type=\"title\" id=toc-4425>[١٩١٥] عُمَارَة بن جُوَيْن</span>\nهو أبو هارون، عُمَارَة بن جُوَيْن العَبْدي البَصْري.\nروى عن أبي سعيد الخُدْري.\nروى عنه مَعْمَر والثَّوْري.\nعُمَارة: بضم العين.\nوجُوَين: بضم الجيم، وفتح الواو، وسكون الياء تحتها نقطتان، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١٥) لم أعثر على ترجمته.","vol":"12","page":716},{"text":"<span data-type=\"title\" id=toc-4426>[١٩١٦] عُمَارَة بن عُمَيْر</span>\nهو عُمَارَة بن عُمَيْر التَّيْمي الكُوفي، من تَيْم الله.\nرأى عبد الله بن عمر، وسمع الأسود وعبد الرحمن ابني يزيد، وأبا مَعْمَر.\nروى عنه الأَعْمَش سُليمان، وهو الذي جاء ذِكره في الانصراف من الصلاة (١) .\nعُمَيْر: مصغر.\n_________\n(١) انظر الحديث رقم (٤٣٦٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١٦) لم أعثر على ترجمته.","vol":"12","page":716},{"text":"<span data-type=\"title\" id=toc-4427>[١٩١٧] عُمَارة بن عُمَيْر</span>\nهكذا جاء في «سنن أبي داود» غير منسوب في كتاب الكسب (١) .\nروى عن عَمَّته في رواية، وفي أُخرى عن أمه، عن عائشة.\nروى عنه إِبراهيم، والحكم، فإن لم يكن الذي قبله وإِلا فلا أعرفه.\n_________\n(١) انظر الحديث رقم (٨١٣٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١٧) لم أعثر على ترجمته.","vol":"12","page":716},{"text":"<span data-type=\"title\" id=toc-4428>[١٩١٨] عُمارة بن غُراب</span>\nهو عُمَارة بن غُراب أو عازِب اليَحْصَبي.\nروى عن عَمَّتِه، عن عائشة، وروى عن عَمِّه، عن عمر، وعثمان، وعليّ.\nروى عنه عبد الرحمن بن زياد الإِفْريقي.\nغراب: بضم الغين المعجمة، وبالراء، والباء الموحدة.\nوعازب: بالعين المهملة، والزاي.\nواليحصبي: بفتح الياء تحتها نقطتان، وسكون الحاء المهملة، وكسر الصاد المهملة، وفتحها، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١٨) لم أعثر على ترجمته.","vol":"12","page":716},{"text":"<span data-type=\"title\" id=toc-4429>[١٩١٩] عمر بن إِبراهيم</span>\nهو أبو بكر، عمر بن إِبراهيم الحافظ المعروف بأبي الأذان.\nحَدَّث عن أحمد بن إِبراهيم القَطِيعي، ويحيى بن حكيم، ومحمد بن المُثَنَّى.\nروى عنه عبد الله بن إِسحاق البَغَوي، وغيره.\nمات بسرَّ مَنْ رأى سنة تسعين ومائتين، وله ثلاث وستون سنة.\nالقَطِيعي: بفتح القاف، وكسر الطاء المهملة، وبالعين المهملة.\nوالبَغَوي: بفتح الباء الموحدة، وفتح الغين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩١٩) لم أعثر على ترجمته.","vol":"12","page":717},{"text":"[١٩٢٠] عمر بن أَنَس\nهو عمر بن أَنَس بن مالك الأَنْصاري.\nروى عن أبيه.\nروى عنه حُمَيْد الطَّويل، حديثه في المكاتبة (١) .\n_________\n(١) انظر الحديث رقم (٥٩٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢٠) لم أعثر على ترجمته.","vol":"12","page":717},{"text":"<span data-type=\"title\" id=toc-4431>[١٩٢١] عمر بن ثابت</span>\nهو عُمَر بن ثابت بن الحارث الخَزْرجي الأَنْصاري. يُعَدُّ في تابعي أهل المدينة.\nسمع أبا أيوب الأَنْصَاري.\nروى عنه الزُّهْري وسعد بن سعيد. عزيز الحديث، وحديثه عند أهل المدينة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢١) لم أعثر على ترجمته.","vol":"12","page":717},{"text":"<span data-type=\"title\" id=toc-4432>[١٩٢٢] عُمَر بن الحكم</span>\nهو عُمَر بن الحَكَم بن ثَوْبان الحجازي المَدَني. يُعَدُّ في التَّابعين.\nروى عن أبي هريرة، وابن عمرو بن العاص.\nروى عنه يحيى بن أبي كَثِير، ويحيى بن سعيد.\nمات سنة سبع عشرة ومائة. وله ثمانون سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢٢) لم أعثر على ترجمته.","vol":"12","page":717},{"text":"<span data-type=\"title\" id=toc-4433>[١٩٢٣] عُمَر بن حَمْزَة</span>\nهو عمر بن حَمزة بن عبد الله بن عُمَر بن الخَطَّاب القُرَشي العَدَوي، ويعرف بالعُمَري، أصله من المدينة، وسكن الكوفة.\nسمع سالم بن عبد الله بن عمر، ونافعًا.\nسمع منه أبو أسامة، ومروان. قال أحمد: أحاديثه مناكير.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢٣) لم أعثر على ترجمته.","vol":"12","page":717},{"text":"<span data-type=\"title\" id=toc-4434>[١٩٢٤] عمر بن السَّائب</span>\nهو عُمَر بن السَّائب.\nروى عن القاسم بن أبي القاسم.\nروى عنه عُمَر بن الحارث المِصْري. حديثُه منقطع، وهو مذكور في برِّ الوالدين (١) .\n_________\n(١) انظر الحديث رقم (٢٠٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢٤) لم أعثر على ترجمته.","vol":"12","page":718},{"text":"[١٩٢٥] عُمر بن عبد الله\nهو عُمر بن عبد الله بن الأرْقم الزُّهْري. يُعَدُّ في تابعي الحجازيّين.\nسمع سُبَيْعة الأَسْلَميَّة، عزيز الحديث، حديثه عند الحجازيين. أخرج البخاري، ومسلم له حديثًا واحدًا.\nسُبَيْعة: بضم السين، وفتح الباء الموحدة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢٥) لم أعثر على ترجمته.","vol":"12","page":718},{"text":"[١٩٢٦] عمر بن أبي سَلَمَة\nهو عمر بن عبد الله بن أبي سَلَمَة بن عبد الرحمن بن عوف الزُّهري القُرَشي.\nروى عن أبيه.\nروى عنه أبو عوانة، و[سعد] (١) بن إِبراهيم، وهُشَيْم (١) .\n_________\n(١) ساقطة من م، والزيادة من \" الجرح والتعديل \"، وترجمة عمر هذا ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢٦) لم أعثر على ترجمته.","vol":"12","page":718},{"text":"<span data-type=\"title\" id=toc-4437>[١٩٢٧] عمر بن عبد الرحمن</span>\nهو عمر بن عبد الرحمن بن عَطِيَّة بن دلاف المُزَني المَدِيني.\nسمع عمر، وأبا أُمامة، وأباه. ومنهم من قال عن أبيه عن عمر.\nروى عنه مالك بن أنس، وعبد العزيز بن أبي سَلَمة.\nدَِلاف: بكسر الدال المهملة، وبفتحها، فالكسر لابن وضاح، والفتح ليحيى بن يحيى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢٧) لم أعثر على ترجمته.","vol":"12","page":718},{"text":"<span data-type=\"title\" id=toc-4438>[١٩٢٨] عمر بن عبد العزيز</span>\nهو أبو حَفْص، عمر بن عبد العزيز بن مروان بن الحَكَم الأُمَوي القُرشي. أُمُّه أمُّ عاصم بنت عاصم بن عمر بن الخَطَّاب، واسمها ليلى. ⦗٧١٩⦘\nروى عن أبي بكر بن عبد الرحمن. وقال مجاهد: أتيناه نعلِّمه، فما برحنا حتى تعلَّمنا منه.\nروى عنه الزُّهري، وأبو بكر بن حَزْم، ولي الخلافة بعد سليمان بن عبد الملك سنة تسع وتسعين، ومات سنة إِحدى ومائة في رجب بدير سمعان من أرض حمص، وكانت مدة ولايته سنتين وخمسة أشهر وأيامًا، وله من العمر أربعون سنة، وقيل لم يستكملها.\nوكان على صفة من العبادة والزُّهد والتُّقى والعفة وحسن السيرة لاسيّما أيام ولايته، ومناقبه كثيرة ظاهرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢٨) لم أعثر على ترجمته.","vol":"12","page":718},{"text":"<span data-type=\"title\" id=toc-4439>[١٩٢٩] عمر بن عُبَيْد الله</span>\nهو عمر بن عُبَيْد الله بن معمر التَّيْمي القُرَشي، مولى سالم أبي النضر - من فوق- يكنى أبا حفص.\nالنَّضَر: بفتح النون، وبالضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٢٩) لم أعثر على ترجمته.","vol":"12","page":719},{"text":"<span data-type=\"title\" id=toc-4440>[١٩٣٠] عمر بن عَطَاء</span>\nهو عمر بن عَطاء بن أبي الخُوَار المَكِّي. يُعَدُّ في التابعين، حديثه في المكيِّين، مشهور الرواية، عن ابن عبَّاس.\nوروى عن السَّائب بن يزيد، ونافع بن جُبَيْر، وعُبَيْد بن جُرَيْج.\nسمع منه ابن جُرَيْج، وإِسماعيل بن أُمَيَّة. وهو كثير الحديث.\nقال الحازمي: وفي طبقته عمر بن عطاء بن وَرْدَان المكِّي، وهما يشتبهان في اسمهما، واسم أبيهما، ويزيدهما إِشكالًا رواية ابن جُرَيْج عنهما. والتميّيز بينهما أنَّ الأول أكثر روايته عن الصحابة، والثاني مشهور بالرواية عن عكرمة، وهو ضعيف الرواية.\nالخُوَار: بضم الخاء المعجمة، وفتح الواو، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣٠) لم أعثر على ترجمته.","vol":"12","page":719},{"text":"<span data-type=\"title\" id=toc-4441>[١٩٣١] عُمَر بن مسلم</span>\nهو عمر بن مسلم، له ذِكْر في فضل أهل البيت في حديث يزيد بن حَيَّان (١) .\nسمع زَيد (٢) بن أرْقَم.\nحَيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان، وبالنون.\n_________\n(١) انظر الحديث رقم (٦٧٠٨) .\n(٢) في م: يزيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣١) لم أعثر على ترجمته.","vol":"12","page":719},{"text":"<span data-type=\"title\" id=toc-4442>[١٩٣٢] عَمْرو بن أبان</span>\nهو عمرو بن أبان، تابعي.\nتفَرَّد بالرواية عنه الزُّهري.\nأبان: بفتح الهمزة، وتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣٢) لم أعثر على ترجمته.","vol":"12","page":720},{"text":"<span data-type=\"title\" id=toc-4443>[١٩٣٣] عَمْرو بن الأَسْود</span>\nهو أبو عِياض، عمرو بن الأَسْود العَنْسي.\nسمع عمر، ومعاوية.\nسمع منه خالد بن معدان، ويونس بن سيف.\nيُعَدُّ في الشَّاميِّين، ويقال: إِن اسمه قيس بن ثعلبة.\nعِياض: بكسر العين المهملة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\nوالعنسي: بالنون، والسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣٣) لم أعثر على ترجمته.","vol":"12","page":720},{"text":"[١٩٣٤] عَمْرو بن أَوْس (١)\nهو عمرو بن أوس الثقفي.\nروى عن عَنْبَسَة بن أبي سفيان.\nمات قبل سعيد بن جبير، وسعيد قتل في سنة خمس وتسعين.\nعَنْبَسَة: بفتح العين، وسكون النون، وفتح الباء الموحدة، وبالسين المهملة.\n_________\n(١) في \" التهذيب \": ابن أبي أوس.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣٤) لم أعثر على ترجمته.","vol":"12","page":720},{"text":"<span data-type=\"title\" id=toc-4445>[١٩٣٥] عَمْرو بن بَحْر الجاحظ</span>\nهو أبو عثمان، عَمْرو بن بَحْر بن مَحْبوب الجاحِظ المشهور. صاحب الكلام، والجدل والتصانيف المختلفة، وهو من أهل البصرة، وأحد شيوخ المعتزلة، قدم بغداد وأقام بها مدة، كان تلميذ أبي إِسحاق النَّظَّام.\nروى عن حجَّاج بن محمد.\nروى عنه أبو بكر بن أبي داود.\nمات سنة خمس وخمسين ومائتين.\nبحر: ضد بر.\nومحبوب: بالحاء المهملة، وبالباءين الموحدتين.\nوالنَّظَّام: بتشديد الظاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣٥) لم أعثر على ترجمته.","vol":"12","page":720},{"text":"<span data-type=\"title\" id=toc-4446>[١٩٣٦] عمرو بن ثابت</span>\nهو عَمْرو بن ثابت. ⦗٧٢١⦘\nروى عن عبد الله بن محمد بن عَقِيل. له ذِكْر في المستحاضة، أخرجه أبو داود (١) .\nعَقِيل: بفتح العين، وكسر القاف.\n_________\n(١) انظر الحديث رقم (٥٤١١) ص ٧ / ٣٦٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣٦) لم أعثر على ترجمته.","vol":"12","page":720},{"text":"<span data-type=\"title\" id=toc-4447>[١٩٣٧] عمرو بن دِينار</span>\nهو أبو محمد، عمرو بن دينار المكي الأَثْرم، مولى ابن باذان، من كبار التابعين المكيِّين وفقهائهم.\nسمع ابن عمر، وابن عبَّاس، وابن الزُّبَيْر.\nروى عنه أيوب، وشُعْبَة، وابن جُرَيْج، والثَّوري، وغيرهم.\nمات سنة ستّ وعشرين ومائة.\nالأَثْرم: بفتح الهمزة، وسكون الثاء المثلثة.\nوباذان: بالباء الموحدة، والذال المعجمة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣٧) لم أعثر على ترجمته.","vol":"12","page":721},{"text":"[١٩٣٨] عَمْرو (١) بن سَعْد\nهو عَمْرو بن سَعْد بن أبي وَقَّاص الزُّهْري القُرَشي.\nسمع أباه.\nوسمع منه كذا ... (٢) .\n_________\n(١) في \" التهذيب \" و\" الجرح والتعديل \": عمر.\n(٢) بياض في م، خ مقداره سطر. قال المَقْبلي في \" العلم الشامخ \" ص ٣٧٦ من طبعة (مكتبة دار البيان بدمشق): وهو الذي باشر قتل الحسين فقل لي: أي جرح في الدين أكبر من هذا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣٨) لم أعثر على ترجمته.","vol":"12","page":721},{"text":"<span data-type=\"title\" id=toc-4449>[١٩٣٩] عمرو بن سعيد</span>\nهو عمرو بن سعيد النَّخَعي. له ذِكْر في الإِحصار من كتاب الحج (١) . انفرد بإِخراج حديثه رزين.\n_________\n(١) انظر الحديث رقم (١٧١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٣٩) لم أعثر على ترجمته.","vol":"12","page":721},{"text":"<span data-type=\"title\" id=toc-4450>[١٩٤٠] عمرو بن سعيد</span>\nهو عمرو بن سعيد بن العاص الأَموي القُرَشي، يُكنَّى أبا أمية.\nوكان أمير المدينة، له ذِكْر في فضل مكة، في حديث أبي شريح (١)، وغزا ابن الزُّبَير، ثم قتله عبد الملك بن مروان بعد أن أمنه. ويقال: إِنه رأى النبي - ﷺ-.\nروى عن عمرو بن عثمان. ⦗٧٢٢⦘\nروى عنه بنوه موسى وأميَّة وسعيد.\n_________\n(١) انظر الحديث رقم (٦٨٩٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤٠) لم أعثر على ترجمته.","vol":"12","page":721},{"text":"<span data-type=\"title\" id=toc-4451>[١٩٤١] عمرو بن سُلَيم</span>\nهو عمرو بن سليم بن خالد الأنصاري الزرقي. يُعَدُّ في أهل المدينة.\nروى عنه سعيد المَقْبُري، وعامر بن عبد الله بن الزُّبَير. حديثه في الوصية (١) .\nسُلَيْم: بضم السين، وفتح اللام.\n_________\n(١) انظر الحديث رقم (٩٢٥٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤١) لم أعثر على ترجمته.","vol":"12","page":722},{"text":"<span data-type=\"title\" id=toc-4452>[١٩٤٢] عَمْرو بن شُرَحْبيل</span>\nهو أبو مَيْسرة، عمرو بن شُرَحْبِيل الهَمْداني الكوفي.\nسمع عمر، وابن مسعود.\nروى عنه أبو وائل، وأبو إِسحاق.\nمات قبل أبي جُحَيْفة.\nمَيْسَرة: ضد ميمنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤٢) تهذيب الكمال (٢/١٠٣٦)، تهذيب التهذيب (٨/٤٧)، (٨٧)، تقريب التهذيب (٢/٧٢)، خلاصة تهذيب الكمال (٢/٢٨٧)، الكاشف (٢/٣٣١)، تاريخ البخاري الكبير (٦/٣٤١)، تاريخ البخاري الصغير (١/١٥٨)، الجرح والتعديل (٦/١٣٢٠)، نسيم الرياض (٤/٩١٧، ثقات (٥/١٦٨)، سير الأعلام (٤/١٣٥)، الحاشية طبقات بن سعد (٢/١٠، ٨٦، ١٠٢، ٣/٢٦٣) .","vol":"12","page":722},{"text":"<span data-type=\"title\" id=toc-4453>[١٩٤٣] عَمرو بن الشَّريد</span>\nهو عمرو بن الشَّريد بن سُوَيد الثَّقَفي، تابعي عداده في أهل الطَّائِف.\nسمع ابنَ عَبَّاس، وأباه، وأبا رافع مولى رسول الله - ﷺ-.\n[[روى عنه صالح بن دينار، وإِبراهيم بن مَيْسَرة.]]\nالشَّريد: بفتح الشين المعجمة، وكسر الراء.\nومَيْسَرة: ضد ميمنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤٣) تهذيب الكمال (٢/١٠٣٦)، تهذيب التهذيب (٨/٤٧)، (٧٩)، تقريب التهذيب (٢/٧٢)، خلاصة تهذيب الكمال (٢/٢٨٧)، الكاشف (٢/٣٣١)، تاريخ البخاري الكبير (٦/٣٤٣)، الجرح والتعديل (٦/١٣٢٢)، طبقات بن سعد (٥/٥١١)، تاريخ الثقات (٣٦٥)، الثقات (٥/١٨٠) .","vol":"12","page":722},{"text":"<span data-type=\"title\" id=toc-4454>[١٩٤٤] عمرو بن شعيب</span>\nهو أبو إِبراهيم، عمرو بن شُعَيْب بن محمد بن عبد الله بن عَمْرو بن العاص السَّهْمي.\nسمع أباه، وابن المُسَيِّب، وطاووسًا.\nروى عنه الزُّهْري، وداود بن أبي هند، وأيُّوب، وابن جُرَيج، وعَطاء بن أبي رَباح، ويحيى بن سعيد، وعمرو بن دينار. ولم يخرج البخاري ومسلم عنه في صحيحيهما حديثًا؛ لأنه يروي أحاديثه عن أبيه، عن جدِّه، تفرَّد بما يرويه عن أبيه عن جدِّه هكذا. وقد تُحدِّث فيه، فإن كان يريد بقوله عن أبيه عن جده أبا نفسه وجدَّه فيكون قد روى عن شُعَيْب عن محمد جدِّه، أَنَّ رسول الله - ﷺ-، وهذا مرسل؛ لأن محمدًا جدَّه لم يَلْقَ النبي - ﷺ- ولا أدركه وإن كان يريد بقوله: عن أبيه عن جده أبا ⦗٧٢٣⦘ نفسه وهو شُعَيْب وجَدّ شُعَيب الذي هو عبد الله فيكون قد ذهب إِلى أن شعيبًا روى عن جده عبد الله، وشعيب لم يدرك جدّه عبد الله، فلهذه العلة، لم يخرجا حديثه في صحيحيهما، وقيل: إِنَّ شعيبًا أدرك جَدَّه عبد الله (١) .\n_________\n(١) عمرو بن شعيب عن أبيه عن جده إسناد صحيح كما قال الألباني في \" الصحيحة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤٤) تهذيب الكمال (٢/١٠٣٦)، تهذيب التهذيب (٨/٤٨)، (٨٠)، تقريب التهذيب (٢/٧٢)، خلاصة تهذيب الكمال (٢/٢٨٧)، الكاشف (٢/٣٣١)، تاريخ البخاري الكبير (٦/٣٤٢)، الجرح والتعديل (٦/١٣٢٣)، ميزان الاعتدال (٣/٢٦٣)، لسان الميزان (٧/٣٢٥)، ترغيب (٤/٥٧٦)، المجروحين (٤/٧١)، تراجم الأحبار (٢/٥٦٦)، المعين (٤١٧)، البداية والنهاية (٩/٣٢١)، سير الأعلام (٥/١٦٥)، الحاشية.","vol":"12","page":722},{"text":"<span data-type=\"title\" id=toc-4455>[١٩٤٥] عمرو بن عبد الله</span>\nهو أبو عبد الجبار، عمرو بن عبد الله الحَضْرَمي.\nروى عن أبي أُمامة، وأبي هريرة.\nروى عنه يحيى بن أبي عمرو السَّيباني.\nالسيباني: بالسين المهملة، وسكون الياء تحتها نقطتان، وبالباء الموحدة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤٥) تهذيب الكمال (٢/١٠٤٠)، تهذيب التهذيب (٨/٦٨)، (١٠٤)، تقريب التهذيب (٢/٧٤)، خلاصة تهذيب الكمال (٢/٢٩٠)، الكاشف (٢/٣٣٥)، تاريخ البخاري الكبير (٦/٣٤٩)، (٩٠/١٤٨)، الجرح والتعديل (٦/ص٢٤٤)، ميزان الاعتدال (٣/٢٧٠)، لسان الميزان (٧/٣٢٦)، المغني (٤٦٦٩)، الثقات (٥/١٧٩)، الكامل (٥/١٧٩١) .","vol":"12","page":723},{"text":"[١٩٤٦] عمرو بن عبد الله السَّبِيعي\nهو أبو إِسحاق، عمرو بن عبد الله السَّبِيعي الهَمْداني الكوفي.\nرأى عَليًّا، وابن عبّاس، وأسامة بن زيد، وابن عمر. وسمع البراء بن عازب، وزَيْد بن أرقم.\nروى عنه منصور، والأَعْمش، وشُعْبة، والثَّوري. وهو تابعيّ مشهور، كثير الرواية.\nولد لسنتين خلتا من خلافة عثمان، ومات سنة تسع وعشرين ومائة، وقيل: سنة سبع وعشرين.\nالسَّبِيعي: بفتح السين المهملة، وكسر الباء الموحدة، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤٦) تهذيب الكمال (٢/١٠٣٩)، تهذيب التهذيب (٨/٣)، (١٠٠)، تقريب التهذيب (٢/٧٣)، خلاصة تهذيب الكمال (٢/٢٩٠)، الكاشف (٢/٣٣٤)، تاريخ البخاري الكبير (٦/٣٤٧)، تاريخ البخاري الصغير (١، ٢/٤٣٧)، الجرح والتعديل (٦/١٣٤٧)، ميزان الاعتدال (٣/٢٧٠)، لسان الميزان (٧/٣٢٦)، الحلية (٤/٣٣٨)، الثقات (٥/١٧٧)، المغني (٤٦٧١)، طبقات بن سعد (٦/٣١٣)، تراجم الأحبار (٢/٥٦٤)، سير الأعلام (٥/٣٩٢)، الحاشية، مقدمة الفتح (٤٣١)، تاريخ الثقات (٣٦٦) .","vol":"12","page":723},{"text":"<span data-type=\"title\" id=toc-4457>[١٩٤٧] عَمْرو بن عبد الله بن صَفْوان</span>\nهو عَمْرو بن عبد الله بن صَفْوان بن أُمَيَّة بن خَلف الجُمَحي القُرَشي المَكِّي، أخو صفوان.\nروى عن يزيد بن شَيْبان.\nروى عنه عمرو بن دينار، ومحمد بن أبي سفيان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤٧) تهذيب الكمال (٢/١٠٣٩)، تهذيب التهذيب (٨/٦٢)، (٩٨)، تقريب التهذيب (٢/٧٣)، خلاصة تهذيب الكمال (٢/٢٨٩)، الكاشف (٢/٣٣٤)، تاريخ البخاري الكبير (٦/٣٤٦)، الجرح والتعديل (٦/١٣٤٦)، الثقات (٥/١٧٧) .","vol":"12","page":723},{"text":"<span data-type=\"title\" id=toc-4458>[١٩٤٨] عمرو بن عثمان بن عفَّان</span>\nهو عمرو بن عُثمان بن عَفَّان القُرَشي الأُمَوي المَدَني.\nسمع أُسامة بن زيد، وأباه عثمان. له ذِكْر في حديث البكاء على الميّت (١) .\nروى عنه مالك بن أنس.\n_________\n(١) انظر الحديث رقم (٨٥٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤٨) تهذيب الكمال (٢/١٠١٩)، (١٠٤٤)، تهذيب التهذيب (٨/٧٨)، (١١٥)، تقريب التهذيب (٢/٧٥)، خلاصة تهذيب الكمال (٢/٢٧٥)، (٢٩١)، الكاشف (٢/٣٣٦)، تاريخ البخاري الكبير (٦/١٧٨، ٣٥٣)، تاريخ البخاري الصغير (١/٥٨، ٥٩، ٢٢٢)، الجرح والتعديل (٦/١٣٦٨)، ميزان الاعتدال (٣/٢١٣)، لسان الميزان (٧/٣١٩)، معرفة الثقات (١٣٩٦)، الثقات (٥/١٤٦، ١٦٨)، المغني ٤٥٥٨)، سير الأعلام (٤/٣٥٣)، الحاشية.","vol":"12","page":724},{"text":"<span data-type=\"title\" id=toc-4459>[١٩٤٩] عمرو بن عثمان المخزومي</span>\nهو عَمْرو بن عُثْمان بن عبد الرحمن بن سعيد بن يَرْبُوع المَخْزومي القُرَشي.\nروى عن جدِّه عن أبيه، حديثه في غزوة الفتح (١) .\n_________\n(١) انظر الحديث رقم (٦١٤٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٤٩) تهذيب التهذيب (٨/٧٨/١١٤.)، تقريب التهذيب (٢/٧٥) .","vol":"12","page":724},{"text":"<span data-type=\"title\" id=toc-4460>[١٩٥٠] عمرو بن غالب</span>\nهو عَمْرو بن غالب الهَمْداني.\nحديثه في فضل عائشة (١) . روى عنها وعن عمار.\nروى عنه أبو إِسحاق الهَمْداني. يُعَدُّ في الكوفيِّين. وله حديث في كتاب القتل (١) .\n_________\n(١) انظر الحديث رقم (٦٦٨٣) و(٧٧٣٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥٠) تهذيب الكمال (٢/١٠٤٦)، تهذيب التهذيب (٨/٨٨)، (١٣٢)، تقريب التهذيب (/٣٣٩)، تاريخ البخاري الكبير (٦/٣٦٢)، الجرح والتعديل (٦/١٣٩٦)، ميزان الاعتدال (٣/٢٨٣)، لسان الميزان (٧/٣٢٧)، الثقات (٥/١٨٠)، تراجم الأحبار (٢/٥٩٥) .","vol":"12","page":724},{"text":"<span data-type=\"title\" id=toc-4461>[١٩٥١] عمرو بن أبي قُرَّة </span>(١)\nهو عَمْرو بن أبي قُرَّة (٢) الكِندي.\nروى عن حُذيفة، حديثه في كتاب الفتن (٣)، أخرج حديثه أبو داود.\n_________\n(١) في خ: فروة.\n(٢) في خ: فروة.\n(٣) انظر الحديث رقم (٧٥٢٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥١) تهذيب التهذيب (٨/٩٠)، (١٣٨)، تقريب التهذيب (٢/٧٦)، تاريخ البخاري الكبير (٦/٣٦٤)، الثقات (٥/١٨١) .","vol":"12","page":724},{"text":"<span data-type=\"title\" id=toc-4462>[١٩٥٢] عَمْرو بن مَرْزُوق</span>\nهو عَمْرو بن مَرْزُوق، استشهد به البخاري.\nروى عن عبد الرحمن بن دينار، وهو في كتاب الفضائل، في فضل الجهاد (١)، في النوع الثامن.\n_________\n(١) انظر الحديث رقم (٧٢٠٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥٢) طبقات بن سعد (٧/٣٠٥)، تاريخ خليفة (٤٧٨)، التاريخ الكبير (٦/٣٧٣)، الجرح والتعديل (٦/٢٦٣، ٢٦٤)، الجمع (٣٧٢) المعجم (٢٠٦) تهذيب الكمال (١٠٤٩)، المغني في الضعفاء (٢/٤٨٩)، الصبر (١/٣٩١)، سير الأعلام النبلاء (١٠/٤١٧-٤١٨)، تهذيب التهذيب (٨/٩٨)، شذرات الذهب.","vol":"12","page":724},{"text":"<span data-type=\"title\" id=toc-4463>[١٩٥٣] عمرو بن مرزوق</span>\nهو عمرو بن مرزوق.\nروى عن شُعْبة.\nروى عنه أبو داود السِّجِسْتاني، حديثه في الأذان (١)، ولا أعلم أهما واحدًا أو اثنان؟.\n_________\n(١) انظر الحديث رقم (٣٣٥٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥٣) تهذيب الكمال (٢/١٠٥٠)، تهذيب التهذيب (٨/١٠٢)، (١٦٣)، تقريب التهذيب (١٢/٧٨)، خلاصة تهذيب الكمال (٢/٢٩٦)، الكاشف (٢/٢٤٣)، تاريخ البخاري الكبير (٦/٢٦٨)، تاريخ البخاري الصغير (١/٢٠١)، (٢٧٨، ٢٧٩)، الجرح والتعديل (٦/١٤٢١)، ميزان الاعتدال (٣/٢٨٨)، لسان الميزان (٧/٣٢٧)، تاريخ الثقات (٣٧٠)، معرفة الثقات (٥/١٨٣)، تراجم الأحبار (٢/٥٧٣)، مقدمة الفتح (٤٣٢)، معرفة الثقات (١٤٠٨)، سير الأعلام (٥/١٩٦)، الحاشية.","vol":"12","page":724},{"text":"<span data-type=\"title\" id=toc-4464>[١٩٥٤] عمرو بن مرة</span>\nهو أبو عبد الله، عمرو بن مُرَّة بن طارق بن عبد الله بن الحارث بن سَلَمة بن كعب بن وائل ابن جَمَل الجَمَلي الكُوفي.\nسمع عبد الله بن أبي أَوْفى، وعبد الرحمن بن أبي لَيْلى، وسعيد بن المسيِّب، وأبا البخْتَرِي.\nروى عنه الأَعْمَش، ومنصور، وشُعْبَة، والثَّوري.\nجَمَل: بفتح الجيم، وفتح الميم.\nوالبَخْتَري: بفتح الباء الموحدة، وسكون الخاء المعجمة، وفتح التاء فوقها نقطتان.","vol":"12","page":725},{"text":"<span data-type=\"title\" id=toc-4465>[١٩٥٥] عَمْرو بن مُسْلم</span>\nهو عَمْرو بن مُسْلِم بن عَمَّار الجُنْدُعي اللَّيثي.\nروى عن سعيد بن المُسَيب.\nروى عنه سعيد بن أبي هلال، ومالك، ويقال: إِنَّ اسمه عمر. الجُنْدعي: بضم الجيم، وسكون النون، وضم الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥٥) تهذيب الكمال (٢/١٠٢٣)، (١٠٥٠)، تهذيب التهذيب (٨/١٠٤)، (١٦٥)، تقريب التهذيب (٢/٧٩)، خلاصة تهذيب الكمال (٢/٢٩٦)، الكاشف (٢/٣٤٣)، تاريخ البخاري الكبير (٦/٣٦٩)، الجرح والتعديل (٦/١٤٣٠)، الثقات (٥/١٧٠)، تراجم الأحبار (٢/٦٠١) .","vol":"12","page":725},{"text":"<span data-type=\"title\" id=toc-4466>[١٩٥٦] عَمْرو بن مَيْمُون</span>\nهو أبو عبد الله، عمرو بن مَيْمُون الأَوْدي. أدرك الجاهلية، وأسلم في حياة النبي - ﷺ- ولم يلقه، وهو معدود في كبار التابعين من أهل الكوفة، وهو الذي [[رأى]] رجم القردة في الجاهلية.\nروى عن عُمَر بن الخطَّاب، ومُعاذ بن جَبَل، وابن مسعود.\nسمع منه أبو إِسحاق.\nمات سنة أربع وتسعين (١)، وقيل: سنة خمس وسبعين.\n_________\n(١) في خ: وسبعين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥٦) تهذيب الكمال (٢/٢٩٧)، تهذيب التهذيب (٨/١٠٨)، (١٧)، تقريب التهذيب (٢/٨٠)، خلاصة تهذيب الكمال (٢/٢٩٧)، الكاشف (٢/٣٤٤)، تاريخ البخاري الكبير (٦/٣٦٧)، تاريخ البخاري الصغير (٢/ ٨٦)، الجرح والتعديل (٦/١٤٢٣)، تراجم الأحبار (٢/٥٧١)، تاريخ بغداد (١٢/١٨٨)، الثقات (٧/٢٢٤)، سير الأعلام (٦/٣٤٥)، الحاشية.","vol":"12","page":725},{"text":"<span data-type=\"title\" id=toc-4467>[١٩٥٧] عمرو بن نصر</span>\nهو أبو حَيَّة، عمرو بن نَصْر الوادِعي الخارِفي الهَمْداني.\nحدَّث عن علي بن أبي طالب.\nروى عنه أبو إِسحاق السَّبيعي، وقيل: إِن اسمه عامر بن الحارث. قال الأمير ابن ماكولا: وأبو حَيَّة أيضًا ابن قيس.\nوروى عن علي أيضًا. ⦗٧٢٦⦘\nوروى عنه السَّبِيعي أيضًا. قال: فلعلهما واحد.\nحَيَّة: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\nوالخارِفي: بالخاء المعجمة، وكسر الراء، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥٧) طبقات بن سعد (٦/٢٣٦) (أبو خية) وتاريخ البخاري (٩/٢٤) (في الكُنى)، الجرح والتعديل (٩/٣٦٠)، في الكُنى (أبو جبة بن قيس) تهذيب الكمال (١٦٠٠)، (١٦٠١)، الكُنى، تهذيب التهذيب (١٢/٨١) في الكُنى.","vol":"12","page":725},{"text":"<span data-type=\"title\" id=toc-4468>[١٩٥٨] عَمْرو بن هَرِم</span>\nهو عَمْرو بن هرم بن حَيَّان الأَزْدي.\nروى عن جابر بن زيد، ورِبْعيّ بن حِراش، له ذِكْر في كتاب الطلاق (١) .\nمات سنة سبع عشرة ومائة. هَرِم: بفتح الهاء، وكسر الراء.\nوحَيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\nورِبعي: بكسر الراء، وسكون الباء الموحدة، وتشديد الياء.\nوحِراش: بكسر الحاء المهملة، وبالراء، وبالشين المعجمة.\n_________\n(١) انظر الحديث رقم (٥٧٧٢) ص ٧ / ٦١٢.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥٨) في التاريخ الكبير (٦/٣٨٠-٣٨١)، الجرح والتعديل (٦/٢٦٧)، الجمع بين رجال الصحيحين (٣٧٤) تهذيب الكمال (١٠٥٣)، الإكمال (٧/٤١٢)، تهذيب التهذيب (٨/١١٣) .","vol":"12","page":726},{"text":"<span data-type=\"title\" id=toc-4469>[١٩٥٩] عمرو بن يحيى</span>\nهو عمرو بن يحيى بن سعيد بن عمرو بن سعيد بن العاص الأَمَوي القُرَشي. قال البخاري: أراه أبا أمية.\nسمع جده سعيدًا، أو أباه.\nروى عنه ابن عُيَيْنة، وموسى بن إِسماعيل، وأحمد بن محمد المكي، وروح بن عبادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٥٩) تهذيب الكمال (٢/١٠٥٥)، تهذيب التهذيب (٨/١١٨)، (١٩٨)، تقريب التهذيب (٢/٨١)، خلاصة تهذيب الكمال (٢/٢٩٩)، الكاشف (٢/٣٨٢)، الجرح والتعديل (٦/١٤٨٧)، ميزان الاعتدال (٣/٢٩٣)، مقدمة الفتح (٤٣٢)، تراجم الأحبار (٢/٥٨)، (٦٠٣) ثقات (٨/٤٨١) .","vol":"12","page":726},{"text":"<span data-type=\"title\" id=toc-4470>[١٩٦٠] عِمْران بن تَيْم</span>\nهو أبو رَجَاء، عِمْران بن تيم العُطَارِدِي البَصْري. مخضرم أدرك الجاهلية وأسلم في حياة النبي - ﷺ- ولم يَرَه. ويقال: اسمه عِمْران بن ملحان. ويقال: عمران بن عبد الله.\nروى عن عمر بن الخطاب، وعلي، وابن عبَّاس.\nروى عنه خالد بن دينار، وعثمان بن الشَّحّام، وعَبَّاد بن منصور، وهو من كبار التابعين، وعُمِّر طويلًا، ومات سنة خمس ومائة. وقد جاوز المائة والعشرين.\nمِلْحان: بكسر الميم، وبالحاء المهملة.\nوالشَّحَّام: بفتح الشين المعجمة، وتشديد الحاء المهملة.\nوعَبَّاد: بتشديد الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦٠) طبقات بن سعد (٧/١٣٨)، طبقات خليفة (١٩٦) .","vol":"12","page":726},{"text":"<span data-type=\"title\" id=toc-4471>[١٩٦١] عِمْران بن حُدَيْر</span>\nهو أبو عُبَيْدة، عِمْران بن حُدَيْر السَّدُوسي البَصْري.\nسمعَ عِكْرمة، وأبا مِجْلَز.\nسمع منه شعبة، ووكيع.\nمات سنة تسع وأربعين ومائة.\nحُدَيْر: بضم الحاء المهملة، وفتح الدال المهملة، وسكون الياء تحتها نقطتان، وبالراء.\nومِجْلَز: بكسر الميم، وسكون الجيم، وفتح اللام، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦١) تهذيب الكمال (٢/١٠٥٦)، تقريب التهذيب (١٢٥)، (٢١٧)، تقريب التهذيب (٢/٨٢)، خلاصة تهذيب الكمال (٢/٣٠٠)، الكاشف (٢/٣٤٨)، تاريخ البخاري الكبير (٦/٤٢٥)، تاريخ البخاري الصغير (٢/٩٨)، الجرح والتعديل (٦/٢٦٤٧)، تراجم الأحبار ٣/١١٤)، (٢٣٣)، (٢٢٨)، طبقات بن سعد (٧/٣٣٣)، الثقات (٧/٢٣٨)، سير الأعلام (٦/٣٦٣)، الحاشية.","vol":"12","page":727},{"text":"<span data-type=\"title\" id=toc-4472>[١٩٦٢] عِمْران بن حِطَّان</span>\nهو عِمْران بن حِطَّان السَّدُوسي الخارجي.\nسمع عائشة، وابن عمر، وابن عبَّاس.\nروى عنه محمد بن سيرين، ويحيى بن أبي كثير، وصالح بن سَرْج.\nحِطَّان: بكسر الحاء المهملة، وتشديد الطاء المهملة، وبالنون.\nوسَرْج: بالسين المهملة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦٢) تهذيب الكمال (٢/١٠٥٦)، تهذيب التهذيب (٨٢٧٩)، (٢٢٢)، تقريب التهذيب (٢/٨٣)، خلاصة تهذيب الكمال (٢/٣٠١)، الكاشف (٢/٣٤٨)، تاريخ البخاري الكبير (٦/٤١٣)، الجرح والتعديل (٦/١٦٩٣)، ميزان الاعتدال (٣/٢٣٥)، لسان الميزان (٧/٣٢١)، مقدمة الفتح (٤٣٢)، الثقات (٥/٢٢٢)، البداية والنهاية (٩/٥٠٢)، تاريخ ثقات (٣٧٣)، سير الأعلام (٤/٢١٤)، الحاشية معرفة الثقات (١٤٢٣) .","vol":"12","page":727},{"text":"<span data-type=\"title\" id=toc-4473>[١٩٦٣] عِمْران بن داود</span>\nهو أبو العَوَّام عِمْران بن داود القَطَّان البَصْري.\nسمع الحسن البصري، ومحمد بن سيرين، وقَتَادة.\nسمع منه أبو عاصم، وأبو داود.\nالعَوَّام: بفتح العين المهملة، وتشديد الواو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦٣) تهذيب الكمال (٢/١٠٦٠)، (١٠٥٧)، تهذيب التهذيب (٨/١٣٠)، (٢٢٥)، تقريب التهذيب (٢/٨٣)، خلاصة تهذيب الكمال (٢/٣٠١، ٣٠٣)، الكاشف (٢/١٦٤٩)، ميزان الاعتدال (٣/٢٣٦)، لسان الميزان (٧/٣٢٢)، سير الأعلام (٧/٢٨٠)، الحاشية، مجمع (١/١٥٧، ١٧٠، ١٩٧، ٤، ٨٤، ٣٢٥، ٦/٦٨١، ٧/٤٦، (١/١٨٩)، طبقات بن سعد (٧/٢٨٤)، تراجم الأحبار (٣/٢٣٣)، ترغيب (٤٥/٥٧٦) .","vol":"12","page":727},{"text":"<span data-type=\"title\" id=toc-4474>[١٩٦٤] عِمْران بن سَهْل</span>\nهو عِمْران بن سَهْل بن رافع بن خَدِيج الأَنْصاري. له ذِكْر في كتاب المزارعة (١)، رأى جدَّه رافعًا.\nخَدِيج: بفتح الخاء المعجمة، وكسر الدال المهملة، وبالجيم.\n_________\n(١) انظر الحديث رقم (٨٥٠٥) ص ١١ / ٤١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦٤) لم أعثر على ترجمته.","vol":"12","page":727},{"text":"<span data-type=\"title\" id=toc-4475>[١٩٦٥] عِمْران بن مَيْسَرَة</span>\nهو عِمْران بن مَيْسَرة البَصْري. وقيل: كوفي نزل البصرة.\nروى عن عبد الوارث، وابن فُضَيْل. أخرج حديثه البخاري، وأبو داود.\nمَيْسَرة: ضد ميمنة.\nوفُضَيْل: بضم الفاء، وفتح الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦٥) تهذيب الكمال (٢/١٠٥٩)، تهذيب التهذيب (٨/١٤٢)، تقريب التهذيب (٢/١٨٥)، خلاصة تهذيب الكمال (٢/٣٠٣)، الكاشف (٢/٣٥١)، تاريخ البخاري الكبير (٦/٣٢٩)، الثقات (٨/٤٩٨) .","vol":"12","page":727},{"text":"<span data-type=\"title\" id=toc-4476>[١٩٦٦] عُمَيْر بن سعيد</span>\nهو أبو يحيى، عُمَيْر بن سعيد النَّخَعي الكوفي.\nروى عن علي، وسعد، وعمار.\nوروى عنه مُطَرِّف، ومِسْعر، والأعمش، وحجَّاج بن أرطاة.\nمُطَرِّف: بتشديد الراء، وكسرها، وبالفاء.\nومِسْعر: بكسر الميم، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦٦) تهذيب الكمال (٢/١٠٦٠)، تهذيب التهذيب (٨/١٤٦)، (٢٥٩)، تقريب التهذيب (٢/٨٦)، خلاصة تهذيب الكمال (٢/٣٠٤)، الكاشف (٣٥٢)، تاريخ البخاري الكبير (٦/٥٣٢)، الجرح والتعديل (٦/٥٣٢)، (٢٠٨٠)، الثقات (٥/٢٥٢)، تاريخ الثقات (٣٧٥)، معرفة الثقات (١٤٣٣)، تراجم الأحبار (٣/٨١)، سير الأعلام (٤/٤٤٣)، الحاشية طبقات المحدثين بأصبهان (ت٧٧ تاريخ أصبهان (ت٩١٥) .","vol":"12","page":728},{"text":"<span data-type=\"title\" id=toc-4477>[١٩٦٧] عُمَيْر بن يزيد</span>\nهو أبو جعفر، عُمَيْر بن يزيد بن عُمَير بن حبيب بن خُماشَة الخَطْمي.\nسمع أباه، وسعيد بن المُسَيِّب، وعُمارة بن خُزَيْمة، ومحمد بن كعب.\nروى عنه شُعْبَة، وحَمَّاد بن سَلَمَة، ويحيى بن سعيد القَطَّان.\nخُمَاشة: بضم الخاء المعجمة، وتخفيف الميم، وبالشين المعجمة.\nوالخَطْمي: بفتح الخاء المعجمة، وسكون الطاء المهملة، وكسر الميم.\nوعُمارة: بضم العين.\nوخُزَيْمة: بضم الخاء المعجمة، وفتح الزاي، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦٧) تهذيب الكمال (٢/١٠٦٢)، تهذيب التهذيب (٨/١٥١)، (٢٦٧)، خلاصة تهذيب الكمال (٢/٣٠٥)، الكاشف (٢/٣٥٣)، تاريخ البخاري الكبير (٦/٥٣٤)، الجرح والتعديل (٦/٢٠٩٩)، الثقات (٧/٢٧٢)، معرفة الثقات (١٤٣٨)، التحضة اللطيفة (٣/٣٧٠) .","vol":"12","page":728},{"text":"<span data-type=\"title\" id=toc-4478>[١٩٦٨] عَنْبَسَة بن سعيد</span>\nهو أبو خالد عَنْبَسَة بن سعيد بن العاص الأُمَوي القُرَشي.\nسمع أبا هريرة.\nروى عنه الزُّهْري.\nعَنْبَسَة: بفتح العين، وسكون النون، وفتح الباء الموحدة، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦٨) تهذيب الكمال (٢/١٠٦٣)، تهذيب التهذيب (٨/١٦٠)، (٢٨٧)، تقريب التهذيب (٢/٨٨)، خلاصة تهذيب الكمال (٢/٣٠٧)، الكاشف (٢/٣٥٥)، تاريخ البخاري الكبير (٧/٣٩)، تاريخ البخاري الصغير (٢/ ٢٦٢)، (٢٦٣)، الجرح والتعديل (٦/٢٢٤٧)، ميزان الاعتدال (٣/٣٥١)، لسان الميزان (٧/٣٢٩)، ضعفاء بن الجوزي (٢/٢٣٥)، الكامل (٥/١٩٠٠) .","vol":"12","page":728},{"text":"<span data-type=\"title\" id=toc-4479>[١٩٦٩] عنبسة بن أبي سُفيان</span>\nهو أبو عثمان، عَنْبَسة بن أبي سُفْيان الأُمَوي القُرَشي، أخو معاوية بن أبي سفيان. أدرك النبي - ﷺ- ولا يصحّ له صحبة ولا رؤية (١) .\nروى عن أخته أم حبيبة، زوج النبي - ﷺ-.\nروى عنه عَمْرو بن أوس، وشَهْر بن حَوْشب، ومَكْحول.\nشَهْر: بالشين المعجمة.\nوَحَوْشَب: بفتح الحاء المهملة، وبالشين المعجمة المفتوحة، والباء الموحدة.\n_________\n(١) في م: رواية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٦٩) تهذيب الكمال (٢/١٠٦٣)، تهذيب التهذيب (٨/١٥٩)، (٢٨٦)، تقريب التهذيب (٢/٨٨)، خلاصة تهذيب الكمال (٢/٣٠٧)، (٤٠٨)، الكاشف (٢/٣٥٥)، (٣/٤٨)، تاريخ البخاري الكبير (٧/٣٦)، الجرح والتعديل (٦/٢٢٣٨)، تراجم الأحبار (٣/٧٧)، طبقات بن سعد (٦/٣٤٩)، الثقات (٥/٢٦٩) .","vol":"12","page":728},{"text":"<span data-type=\"title\" id=toc-4480>[١٩٧٠] عَنْبَسَة بن عبد الرحمن</span>\nهو عَنْبَسَة بن عبد الرحمن القُرَشي. قال البخاري في التاريخ: تركوه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧٠) تهذيب الكمال (٢/١٠٦٣)، تهذيب التهذيب (٨/١٦٠)، (٢٨٧)، تقريب التهذيب (٢/٨٨)، خلاصة تهذيب الكمال (٢/٣٠٧)، الكاشف (٢/٢٥٥)، تاريخ البخاري الكبير (٧/٣٩)، تاريخ البخاري الصغير (٢ /٢٦٢)، (٢٦٣)، الجرح والتعديل (٦/٢٢٤٧)، ميزان الاعتدال (٣/٣٠١)، لسان الميزان (٧/٣٢٩)، ضعفاء ابن الجوزي (٢/٢٣٥)، الكامل (٥/١٩٠٠) .","vol":"12","page":729},{"text":"<span data-type=\"title\" id=toc-4481>[١٩٧١] عَوْف بن أبي جَمِيلةَ</span>\nهو أبو سَهْل، عَوْف بن أبي جَمِيلَة، وقيل: أبو عبد الله، الأعرابي، الهَجَري، ثم البصري.\nسمع أبا رجاء العُطَاردي، والحسن البصري، وابن سيرين.\nروى عنه عبد الله بن المُبَارك، ويحيى بن سعيد القطَّان، وحمَّاد بن سَلَمة، وشُعْبة.\nمات سنة ستّ وأربعين ومائة.\nجَمِيلَة: بفتح الجيم، وكسر الميم.\nوالهَجَري: بفتح الهاء، وفتح الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧١) تهذيب الكمال (٢/١٠٦٥)، تهذيب التهذيب (٨/١٦٦)، (٣٠١)، الكاشف (٢/٣٥٦)، تاريخ البخاري الكبير (٧/٥٨)، تاريخ البخاري الصغير (٢/٨٠٥)، لسان الميزان (٧/٣٣٠)، مقدمة الفتح (٤٣٣)، الثقات (٧/٢٩٦)، تراجم الأحبار (٣/١١٦)، سير الأعلام (٦/٣٨٣)، الحاشية، نسيم الرياض ٢٠/٤٤٤)، (٢٤٤)، تاريخ الإسلام (٦/١١١)، الجرح والتعديل (٧/٧١) .","vol":"12","page":729},{"text":"<span data-type=\"title\" id=toc-4482>[١٩٧٢] عَوْف بن مالك بن الطُّفَيْل</span>\nهو عَوْف بن مالك بن الطُّفَيل بن عبد الله بن الحارث بن سَخْبَرة، والطُّفيل أخو عائشة لأمها حديثه في الهجران من كتاب الصحبة (١) .\nالطُّفَيْل: مُصغَّر.\nوسَخْبَرة: بفتح السين المهملة، وسكون الخاء المعجمة، وفتح الباء الموحدة.\n_________\n(١) انظر الحديث رقم (٤٩٣٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧٢) طبقات خليفة (٢٦٥)، تاريخ البخاري (٧/٥٧)، الجرح والتعديل (٧/١٤)، الجمع بين رجال الصحيحين (٣٩٧)، تهذيب الكمال (١٠٦٥)، تهذيب التهذيب (٨/١٦٨) .","vol":"12","page":729},{"text":"<span data-type=\"title\" id=toc-4483>[١٩٧٣] عَوْف بن مالك</span>\nهو أبو الأَحْوص، عوف بن مالك بن نَضْلَة بن حُدَيْج الجُشَمي.\nسمع أباه، وابن مسعود، وأبا موسى، وأبا مسعود.\nروى عنه الحسن البصري، وأبو إِسحاق، وعطاء بن السائب.\nالأَحْوص: بالحاء، والصاد المهملتين.\nونَضْلة: بفتح النون، وسكون الضاد المعجمة.\nوحُدَيْج: بضم الحاء، وفتح الدال المهملتين، وبالجيم، وسكون الياء.\nوالجُشَمي: بضم الجيم، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧٣) تهذيب الكمال (٢/١٠٦٥)، تهذيب التهذيب (٨/١٦٩)، تقريب التهذيب (٢/٩٠)، خلاصة تهذيب الكمال (٢/٣٠٨)، الكاشف (٢/٣٥٧)، تاريخ البخاري الكبير (١/٢٠٧)، تاريخ البخاري الصغير (١/٢٠٧)، الجرح والتعديل (٧/٦٢)، الثقات (٥/٢٧٤)، الأنساب (٣/٢٧٩)، تراجم الأحبار (٣/٤١)، طبقات بن سعد (٦/١٨١)، تاريخ الثقات (٣٣٧) .","vol":"12","page":729},{"text":"<span data-type=\"title\" id=toc-4484>[١٩٧٤] عَوْن بن عُتْبة</span>\nهو عَوْن بن عبد الله بن عتْبَة بن مَسْعود الهُذَلي. أخو عبيد الله بن عبد الله بن عُتْبَة الكوفي. ⦗٧٣٠⦘\nسمع أبا هريرة، وأبا موسى.\nروى عنه المسعودي، ومِسْعَر، وقَتَادَة.\nعُتْبَة: بضم العين، وسكون التاء فوقها نقطتان، وبالباء الموحدة.\nحديثه في فضل الأمة الإِسلامية، من كتاب الفضائل (١)، هكذا جاء فيها عون بن عتبة منسوبًا إِلى جدِّه، وقد جاء في كتاب القناعة (٢) عون بن عبد الله بن عتبة منسوبًا إِلى أبيه وهما واحد.\n_________\n(١) انظر الحديث رقم (٦٧٥٨) .\n(٢) انظر الحديث رقم (٧٦٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧٤) تهذيب الكمال (٢/١٠٦٦)، تهذيب التهذيب (٨/١٧١)، (٣١٠)، تقريب التهذيب (٢/٩٠)، الكاشف (٢/٣٥٨)، تاريخ البخاري الكبير (٧/١٣)، تاريخ البخاري الصغير (١/٢٧٢)، معرفة الثقات (١٤٥١)، (١٤٥٢)، تاريخ الثقات (٣٧٧)، الثقات (٥/٢٦٣)، تراجم الأحبار (٣/١٣٦)، الحلية (٤/٢٤٠)، تاريخ بغداد (٢/ ٢٩٢)، سير الأعلام (٥/١٠٣)، الحاشية طبقات بن سعد (٦/٢١٨) .","vol":"12","page":729},{"text":"<span data-type=\"title\" id=toc-4485>[١٩٧٥] عَيَّاش بن عَبَّاس</span>\nهو أبو عبد الرَّحيم، عَيَّاش بن عَبَّاس القِتْبَاني المِصْري.\nروى عن شِيَيْم بن بَيْتان، وأبي عبد الرحمن الحُبُلي، وأبي سلمة.\nروى عنه ابنه عبد الله، ولَيْث بن سَعْد، ومفضَّل بن فضالة.\nعَيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\nوعَبَّاس: أبوه بالباء الموحدة، والسين المهملة.\nوالقِتْبَاني: بكسر القاف، وسكون التاء فوقها نقطتان، وبالباء الموحدة، وبعد الألف نون.\nوشِيَيْم: بكسر الشين المعجمة، وفتح الياء الأولى تحتها نقطتان، وسكون الثانية.\nوبَيْتَان: بفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وفتح التاء فوقها نقطتان، وبالنون.\nوالحُبُلي: بضم الحاء المهملة، وضم الباء الموحدة.\nومُفَضَّل: بضم الميم، وفتح الفاء، وتشديد الضاد المعجمة.\nوفضالة: بضم الفاء، والضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧٥) تهذيب الكمال (٢/١٠٧٥)، تهذيب التهذيب (٨/١٩٧)، (٣٦١)، تقريب التهذيب (٢/٩٥)، خلاصة تهذيب الكمال (٢/٣١٤)، الكاشف (٢/٣٦٣)، تاريخ البخاري الكبير (٧/٤٨)، الجرح والتعديل (٧/٢٩)، الثقات (٣٧٨)، معرفة الثقات (١٤٥٤)، تراجم الأحبار (٣/٩٨)، تاريخ الثقات (٣٧٨) .","vol":"12","page":730},{"text":"<span data-type=\"title\" id=toc-4486>[١٩٧٦] عِياض الأَشْعري</span>\nهو عِياض الأَشْعَري. رأى أبا عُبَيْدة بن الجَرَّاح، وعُمَر بن الخَطَّابِ، وأبا موسى.\nروى عنه سِمَاك.\nعِياض: بكسر العين، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\nوسِمَاك: بكسر السين المهملة، وتخفيف الميم، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧٦) تهذيب الكمال (٢/١٠٧٦)، تهذيب التهذيب (٨/٢٠٢)، (٣٧٣)، تاريخ البخاري الكبير (٧/٢١٩)، تاريخ البخاري الصغير (١/٥٢)، الثقات (٥/٢٦٤)، سير الأعلام (٤/١٣٨)، الحاشية وأسد الغابة (٤/٣٢٦)، تجريد أسماء الصحابة (١/٤٣١)، أسماء الصحابة الرواة (ت٤٨٤) .","vol":"12","page":730},{"text":"<span data-type=\"title\" id=toc-4487>[١٩٧٧] عِياض بن هِلال</span>\nهو عِياض بن هِلال. وقال بعضهم: هِلال بن عِياض. ⦗٧٣١⦘\nروى عن أبي سَعيد الخُدري.\nروى عنه يحيى بن أبي كثير. أخرج الحديث في سجود السهو (١) الترمذي، فقال: عياض بن هلال. وأخرجه أبو داود عن هلال بن عِياض، وقال في آخر الحديث: هذا لفظ حديث أبان، قال: وقال معمر، وعلي بن المبارك: عياض بن هلال. وقال الأوزاعي: عياض بن أبي زهير.\n_________\n(١) انظر الحديث رقم (٣٧٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧٧) تهذيب الكمال (٢/١٠٧٦)، تهذيب التهذيب (٨/٢٠٢)، (٣٧٥)، تقريب التهذيب (٢/٩٦)، خلاصة تهذيب الكمال (٢/٣١٦)، الكاشف (٢/٣٦٥)، تاريخ البخاري الكبير (٧/٢١)، الجرح والتعديل (٦/ص٤٠٨)، ميزان الاعتدال (٣/٣٠٧)، لسان الميزان (٧/٣٣٠)، الثقات (٥/٢٦٥) .","vol":"12","page":730},{"text":"<span data-type=\"title\" id=toc-4488>[١٩٧٨] عيسى بن أيوب</span>\nهو عيسى بن أيوب. يُعَدُّ في الشاميين.\nروى عنه الوليد بن مُسْلم، قليل الحديث. سئل أبو حاتم عنه فقال: شيخ. قد جاء ذكره في آداب المأموم في صلاة الجماعة (١) .\n_________\n(١) انظر الحديث رقم (٣٩١١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧٨) تهذيب الكمال (٢/١٠٧٧)، تهذيب التهذيب (٨/٢٠٦)، (٣٨٢)، تقريب التهذيب (٢/٩٧)، خلاصة تهذيب الكمال (٢/٣١٦)، الكاشف (٢/٢٦٦)، الجرح والتعديل (٦/ص٢٧٢) .","vol":"12","page":731},{"text":"<span data-type=\"title\" id=toc-4489>[١٩٧٩] عيسى بن حَمَّاد</span>\nهو أبو موسى، عيسى بن حَمَّاد بن مسلمة بن عبد الله، مولى بني سَعْد بن تُجِيب المِصري، ويلقب أبوه حماد زُغْبَة.\nسمع لَيْثَ بن سَعْد، وابن وَهْب، وجماعة من الأئمة.\nروى عنه مُسْلِم بن الحَجَّاج، وأحمد بن عيسى. قال أبو حاتم: ثقة، رضي. وهكذا جاء في كتاب الحازمي، والأمير ابن ماكولا: أن زغبة لقب حماد. والذي جاء في «كتاب مسلم»: عيسى بن حمَّاد بن زُغْبة فجعل زُغْبة أبا حماد.\nمات سنة ثمان وأربعين ومائتين.\nزُغْبة: بضم الزاي، وسكون الغين المعجمة، وفتح الباء الموحدة.\nوتُجِيب: بضم التاء فوقها نقطتان، وكسر الجيم، وسكون الياء، بعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٧٩) تهذيب الكمال (٢/١٠٧٨)، تهذيب التهذيب (٨/٢٠٩)، (٣٨٦)، تقريب التهذيب (٢/٩٧)، خلاصة تهذيب الكمال (٢/٣١٦)، الكاشف (٢/٣٦٦)، الجرح والتعديل (٦/١٥٢٠)، الثقات (٨/٩٤)، تراجم الأحبار (٣/٢٢٧)، سير الأعلام (١١/٥٠٦) .","vol":"12","page":731},{"text":"<span data-type=\"title\" id=toc-4490>[١٩٨٠] عيسى بن حَمْزَة</span>\nهو عيسى بن حَمْزَة.\nروى عن عبد الله بن عُكَيْم حديثه في الرُّقَى والتَّمائم (١) .\nعُكَيْم: بضم العين، وفتح الكاف، وسكون الياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (٥٧٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨٠) لم أعثر على ترجمته.","vol":"12","page":731},{"text":"<span data-type=\"title\" id=toc-4491>[١٩٨١] عيسى بن سُليمان</span>\nهو أبو سنان، عيسى بن سليمان القَسْمَلي.\nروى عن أبي طلحة الخَوْلاني. ⦗٧٣٢⦘\nروى عنه حَمَّاد بن سَلَمَة.\nالقَسْملي: بفتح القاف، وسكون السين المهملة، وفتح الميم، وباللام.\nوالخولاني: بالخاء المعجمة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨١) لم أعثر على ترجمته.","vol":"12","page":731},{"text":"<span data-type=\"title\" id=toc-4492>[١٩٨٢] عيسى بن سَهْل</span>\nهو عيسى بن سَهْل بن رافع بن خَدِيج الأنصاري الحارثي.\nحدَّث عن جده رافع بن خَدِيج.\nروى عنه أبو شجاع سعيد بن يزيد، حديثه في المزارعة، هكذا أخرجه النسائي عن عيسى بن سهل. وقد أخرجه أبو داود (١) عن عثمان بن سهل، فجعل مكان عيسى عثمان وهو أخوه.\nخَدِيج: بفتح الخاء المعجمة، وكسر الدال المهملة، وبالجيم.\n_________\n(١) انظر الحديث رقم (٨٥٠٥) ص ١١ / ٣٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨٢) تهذيب الكمال (٢/١٠٧٩)، تهذيب التهذيب (٨/٢١٢)، (٣٩٢)، تقريب التهذيب (٢/٩٨)، خلاصة تهذيب الكمال (٢/٢١٥)، الكاشف (٢/٢٥٠)، (٣٦٧)، تاريخ البخاري الكبير (٦/٣٨٩)، الجرح والتعديل (٦/١٥٣٦)، ميزان الاعتدال (٣/٣٠)، لسان الميزان (٧/٣٠١)، الثقات (٥/٢١٣) .","vol":"12","page":732},{"text":"<span data-type=\"title\" id=toc-4493>[١٩٨٣] عيسى بن طَلْحة</span>\nهو أبو محمد، عيسى بن طَلْحة بن عُبَيْد الله التَّيْمي القُرَشي. كان من أفاضل أهل المدينة وعقلائهم. وهو من مشاهير التابعين.\nسمع أباه، وابن عمر، وابن عمرو وغيرهم.\nسمع منه الزُّهْري، وطَلْحَة بن يحيى. حديثه في أهل المدينة.\nمات في زمن عمر بن عبد العزيز.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨٣) تهذيب الكمال (٢/١٠٨٠)، (١٠٨٢)، تهذيب التهذيب (٨/٢١٥)، (٢٩٧)، تقريب التهذيب (٢/ ٩٨)، خلاصة تهذيب الكمال (٢/٣١٧)، الكاشف (٢/٣٦٧)، تاريخ البخاري الكبير (٦/٣٨٥)، الجرح والتعديل (٦/١٥٥٠)، الثقات (٥/٢١٢)، تراجم الأحبار (٣/١٨٥)، طبقات بن سعد (٥/١٦٣) .","vol":"12","page":732},{"text":"<span data-type=\"title\" id=toc-4494>[١٩٨٤] عيسى بن عبد الله</span>\nهو عيسى بن عبد الله الأَنْصاري، من تابعي أهل المدينة، ويقال: هو عيسى بن عبد الله بن أنيس.\nروى عن أبيه، ولأبيه صحبة.\nروى عنه عبيد الله بن عمر المعروف بالعمري، وهو قليل الحديث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨٤) تهذيب الكمال (٢/١٠٨٠)، تهذيب التهذيب (٨/٢١٧)، (٤٠٠)، تقريب التهذيب (٢/٩٩)، خلاصة تهذيب الكمال (٢/٣١٨)، الكاشف (٢/٣٦٨)، تاريخ البخاري الكبير (٣٨٩)، الجرح والتعديل (٦/١٥٥٥)، الثقات (٥/٢١٤)، (٧/٢٣٢) .","vol":"12","page":732},{"text":"<span data-type=\"title\" id=toc-4495>[١٩٨٥] عيسى بن محمد</span>\nهو عيسى بن محمد شيخ أبي داود السجستاني.\nروى عن ضَمْرة بن ربيعة، حديثه في أشراط الساعة (١) .\nضَمْرَة: بفتح الضاد المعجمة، وسكون الميم.\n_________\n(١) انظر الحديث رقم (٧٨٤٠) ١٠ / ٣٤٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨٥) تهذيب الكمال (٢/١٠٨٣)، تهذيب التهذيب (٨/٣٢٨)، (٤٢٣)، تقريب التهذيب (٢/١٠١)، خلاصة تهذيب الكمال (٢/٣٢٠)، الكاشف (٢/٣٧٠)، الجرح والتعديل (٦/١٥٠١)، سير الأعلام (١٢/٥٢)، الحاشية، الأنساب (١٣/٤٤)، المعين (١١١٦) .","vol":"12","page":732},{"text":"<span data-type=\"title\" id=toc-4496>[١٩٨٦] عيسى بن واقِد</span>\nهكذا جاء عيسى بن واقِد غير منسوب. وهو في الأحاديث التي انفرد بها رزين، وهو مذكور في آخر كتاب اللَّواحق (١) .\nوواقِد: بالقاف.\n_________\n(١) انظر الحديث رقم (٩٤٨٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨٦) لم أعثر على ترجمته.","vol":"12","page":733},{"text":"<span data-type=\"title\" id=toc-4497>[١٩٨٧] عيسى بن يونس</span>\nهو أبو عمرو، عيسى بن يونس بن أبي إِسحاق السَّبيعي الهَمْداني. من أهل الكوفة، سكن الحَدَث من بلاد العواصم.\nورأى جده، وسمع إِسماعيل بن أبي خالد، والأَعْمَش وغيرهما.\nمات بالحَدَث سنة ستّ وثمانين ومائة. وقيل: سنة سبع، وقيل: سنة ثمان وثمانين وقيل: سنة إِحدى وتسعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨٧) تهذيب الكمال (٢/١٠٨)، تهذيب التهذيب (٨/٢٣٧)، (٤٣٩)، تقريب التهذيب (٢/١٠٣)، خلاصة تهذيب الكمال (٢/٣٢٣)، الكاشف (٢/٣٧٢)، تاريخ البخاري الكبير (٦/٤٠٦)، تاريخ البخاري الصغير (٢/ ٤٣)، (٢٤٤)، الجرح والتعديل (٦/١٦٨٨)، ميزان الاعتدال (٣/٣٢٨)، لسان الميزان (٧/٣٣٣)، الثقات (٧/٢٣٨)، تراجم الأحبار (٣/٩) .","vol":"12","page":733},{"text":"<span data-type=\"title\" id=toc-4498>[١٩٨٨] عُيينة بن عبد الرحمن</span>\nهو عُيَيْنَة بن عبد الرحمن بن جَوْشَنْ الغَطَفَاني.\nسمع أباه، ونافعًا، وعلي بن زيد.\nسمع منه شعبة، ووكيع، والنَّضر بن شُمَيْل.\nعُيَيْنَة: تصغير عين.\nوجَوشن: بفتح الجيم، وسكون الواو، وفتح الشين المعجمة، وبالنون.\nوالنَّضْر: بالنون، والضاد المعجمة.\nوشُمَيْل: بضم الشين المعجمة، وفتح الميم، وسكون الياء، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨٨) تهذيب الكمال (٢/١٠٨٧)، تهذيب التهذيب (٨/٢٤٠)، (٤٤١)، تقريب التهذيب (٢/١٠٣)، خلاصة تهذيب الكمال (٢/٣٢٩)، الكاشف (٢/٢٧٣)، تاريخ البخاري الكبير (٧/٧٣)، الجرح والتعديل (٧/١٦٨)، ميزان الاعتدال (٣/٣٢٩)، الإكمال (٣/١٠٥)، الثقات (٧/٣٠١)، معرفة الثقات (١٤٦٨)، تراجم الأحبار (٣/١٦٩)، تاريخ الثقات (٣٨٠) .","vol":"12","page":733},{"text":"<span data-type=\"title\" id=toc-4499>الفرع الثالث: في جماعة متفرقة</span>\n<span data-type=\"title\" id=toc-4500>[١٩٨٩] العاص بن وائل</span>\nهو العاص بن وائل السَّهْمي، والد عَمْرو بن العاص. وقد تقدَّم تمام نسبه عند ذكر ابنه يقال: العاصي والعاص مثل القاضي والقاض، وهو جاهلي أدرك الإِسلام، ولم يسلم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٨٩) نسب قريش (٤٠٨-٤٠٩)، المتحف في أخبار قريش (انظر الفهرس)، المحبر (١٣٣)، (١٥٨)، (١٧٠)، (١٧٦)، وفيه اسم جده (هشام) وهو تصحيف، تاريخ اليعقوبي (٢/٢٠/٢٤)، الاشتقاق (١٢٦)، وتصحيفات المحدثين (٢/١/٤٢٨)،وجمهرة أنساب العرب (١٦٣)، وأعلام (٤/١١-١٢) .","vol":"12","page":733},{"text":"<span data-type=\"title\" id=toc-4501>[١٩٩٠] العاقِب</span>\nهو أحد الذين وفدوا على النبي - ﷺ- من نصارى نَجْرَان، وهو أمير القوم وذو رأيهم، وصاحب مشورتهم، واسمه عبد المسيح، والعاقب لقبه: بالقاف، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩٠) سير بن هشام (١/٥٧٣)، (٥٧٥)، (٥٨٣)، وفي المحبر (١٣٢)، أنه الأفعى بن الحصين بن غنم بن رهم ابن الحارث الجرهمي.","vol":"12","page":733},{"text":"<span data-type=\"title\" id=toc-4502>[١٩٩١] عامر بن الطُّفَيل</span>\nهو أبو علي، عامر بن الطُّفيل بن مالك بن جعفر بن كِلاب بن ربيعة بن عامر بن صَعْصَعَة بن بكر بن هوازن بن منصور بن عِكرمة بن خَصَفَة بن قيس عَيْلان. من أشهر فرسان العرب بأسًا ونجدة وسخاء وكرمًا. قدم على النبي - ﷺ-[وهو ابن بضع وثمانين سنة ولم يسلم، وعاد من عنده، فخرج له خراج في أصل أذنه، أخذه منه مثل النار، فاشتد به، ومات منه] (١) .\n_________\n(١) ما بين الحاصرتين سقط من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩١) سيرة بن هشام (٢/١٨٤-١٨٨)، (٥٦٧)، ونسب قريش (١٩٨-١٩٩)، تاريخ خليفة (٧٦)، المحبر (٢٣٤، ٤٧٢)، المعروف والوصايا (٧٦)، تاريخ اليعقوبي (٢/٧٢، ٧٩)، الإشتقاق (انظر الفهرس) وتصفحيات المحدثين (٥٥٨، ٧٠٦)، جمهرة بن حزم (٢٨٥)، أسد الغابة (١٢٧٨)، الإصابة (٣/١٢٥)، خزايه الأدب -عبد السلام هارون (٣/٨٠) شرح أبيات فقه البيب (انظر الفهرس) .","vol":"12","page":734},{"text":"<span data-type=\"title\" id=toc-4503>[١٩٩٢] عامر بن لُؤي</span>\nهو عامر بن لؤي بن غالب بن فِهْر بن مالك بن النَّضْر بن كِنانة بن خُزَيْمة بن مُدْرِكة بن إِلياس بن مُضَر بن مَعَدّ بن عَدْنان، جاهلي، وهو أخو كعب بن لؤي، جد النبي - ﷺ-، ومن أولاد عامر: سهيل بن عمرو الصحابي وغيره من الصحابة ومن بعدهم من التابعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩٢) جمهرة النسب (٢٣، ١٠٩)، نسب قريش (٤١٢-٤٠٤)، المحبر (انظر الفهرس) وتاريخ اليعقوبي (١/٢٣٤، ٢٣٦، ٢٤٠)، جمهرة بن حزم (١٦٦-١٦٧)، اللباب (٢/٣٠٥)، نهاية الأدب للقلقشيدي (٣٠٢، ٣٠٣) .","vol":"12","page":734},{"text":"<span data-type=\"title\" id=toc-4504>[١٩٩٣] عَبّاد بن الحارث</span>\nهو عَبَّاد بن الحارث، أحد بني عامر بن حنيفة الحَنَفي المعروف بابن النَّوَّاحة، من أصحاب مُسَيْلَمة الكَذَّاب. له ذِكْر في كتاب الحدود (١) . قتله عبد الله بن مسعود بالكوفة.\nعَبَّاد: بتشديد الباء الموحدة.\nوالنَّوَّاحة: بفتح النون، وتشديد الواو، وبالحاء المهملة.\n_________\n(١) انظر الحديث رقم (١٨٠٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩٣) جمهرة النسب (٦٣٠) .","vol":"12","page":734},{"text":"<span data-type=\"title\" id=toc-4505>[١٩٩٤] عبد الرحمن بن عيينة</span>\nهو عبد الرحمن بن عُيَيْنَة الفَزَاري. جاهلي له ذِكْر في غزوة ذي قَرَد. وهو الذي أغار على إِبل النبي - ﷺ- (١) .\nعُيَيْنَة: تصغير عين.\n_________\n(١) انظر الحديث رقم (٦١٢٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩٤) سيرة بن هشام (٢/٢٨١) .","vol":"12","page":734},{"text":"<span data-type=\"title\" id=toc-4506>[١٩٩٥] عبد الله بن أُبَيّ</span>\nهو عبد الله بن أُبَيّ بن سَلُول، وقد تقدَّم تمام نسبه عند ذكر ابنه عبد الله في الصحابة، وأبوه هو رأس المنافقين.\nسَلُول: بفتح السين، وضم اللام الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩٥) السير والمغازي لبن إسحاق (٢٤/٣٢٤)، سيرة بن هشام (انظر الفهرس) والمجد (١١٢، ٢٣٣)، جمهرة بن حزم (٣٥٥)، تهذيب الأسماء واللغات (١/١/٢٦٠)، تاريخ الخميس (٢/١٤٠)، الأعلام (٤/١٨٨) .","vol":"12","page":734},{"text":"[١٩٩٦] عبد الله بن أبي أُمَيَّة\nهو عبد الله بن أبي أمية بن المغيرة المخزومي، واسم أبي أمية حذيفة جاهلي له ذكر في وفاة أبي طالب عم النبي - ﷺ- في كتاب الفضائل (١)، وهو أخو أم سلمة، وأسلم عام الفتح، وقد تقدم.\n_________\n(١) انظر الحديث رقم (٦٨٣٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩٦) تاريخ البخاري الكبير (٧/٧)، تعجيل المنفعة (٨١٩)، الثقات (٧/١١)، الجرح والتعديل (٥/١٠)، أسماء الصحابة الرواة (ت٨٨٢) .","vol":"12","page":734},{"text":"<span data-type=\"title\" id=toc-4508>[١٩٩٧] عبد الله بن خَطَل</span>\nهو عبد الله بن خَطَل من بني تيم بن غالب. له ذِكر في غزوة الفتح، وهو أحد الأربعة الذي أهْدَرَ النبي - ﷺ- دماءهم يوم الفتح، فقتله سعيد بن حُرَيْث، وهو متعلق بأستار الكعبة، وإنما أهدر دمه لأنه كان مسلمًا، فبعثه النبيُّ - ﷺ- مصدقًا، وبعث معه رجلًا من الأنصار وكان معه مولى له يخدمه، وكان مسلمًا. فنزل منزلًا، وأمر مولاه أن يذبح له تيسًا، ويصنع له طعامًا ونام، فاستيقظ ولم يصنع شيئًا، فعدا عليه فقتله، ثم ارتد مشركًا، وكانت له قَيْنَتان تُغَنِّيان بهجاء النبي - ﷺ-، فأمر بقتلهما معه (١) .\nخَطَل: بفتح الخاء المعجمة، وفتح الطاء المهملة.\nوحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\n_________\n(١) انظر الحديث رقم (٦١٤٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩٧) لم أعثر على ترجمته.","vol":"12","page":735},{"text":"<span data-type=\"title\" id=toc-4509>[١٩٩٨] عبد العُزَّى بن قَطَن</span>\nهو عبد العُزَّى بن قَطَن بن ... (١)، جاهلي، ذكر في حديث الدجال (٢) .\nقَطَن: بفتح القاف، وفتح الطاء، وبالنون.\n_________\n(١) بياض في م، خ قدره ثلاث كلمات.\n(٢) انظر الحديث رقم (٧٨٤٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩٨) سيرة بن هشام (٢/٤٠٩-٤١٠)، المحبر (٩٩)، والمنمق في أخبار قريش (٨٧) .","vol":"12","page":735},{"text":"<span data-type=\"title\" id=toc-4510>[١٩٩٩] عبد مَنَاف</span>\nهو أبو طالب، عبد مَنَاف بن عبد المُطَّلب، عم النبي - ﷺ- ... (١) .\n_________\n(١) بياض في م، خ مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (١٩٩٩) في السير والمغازي لبن إسحاق (انظر الفهرس) والمحبر (انظر الفهرس)، والمنمق في أخبار قريش (انظر الفهرس) وجمهرة أنساب العرب (٣٧)، وتاريخ الخميس (١/٢٩٩) .","vol":"12","page":735},{"text":"<span data-type=\"title\" id=toc-4511>[٢٠٠٠] عُبَيْدة بن سعيد</span>\nهو عبيدة بن سعيد بن العاص أبو ذات الكَرِش. جاهلي، قتله الزُّبَيْر بن العوَّام يوم بدر مشركًا.\nعُبَيْدة: بضم العين، وفتح الباء، وقيل: بفتح العين، وكسر الباء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٠٠) في مغازي الواقدي (٨٥، ١٤٨)، سيرة بن هشام (١/٧٠٨)، جمهرة أنساب العرب (١٨٠) .","vol":"12","page":735},{"text":"<span data-type=\"title\" id=toc-4512>[٢٠٠١] عُتْبَة بن ربيعة</span>\nهو عُتْبَة بن ربيعة بن عبد شَمْس بن عبد مَناف، جاهلي قتله حمزة بن عبد المطلب يوم بدر مشركًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٠١) في السير والمغازي لبن إسحاق (٣٢٨، ٣٣٢)، مغازي الواقدي (٢٤٤، ٢٤٥، ٢٤٨)، سيرة بن هشام (٢/٧٩، ٨١، ٨٦)،نسب قريش (٢٦٣)، المنخق (٢٦٨)، جمهرة أنساب العرب (١٢٩) .","vol":"12","page":735},{"text":"<span data-type=\"title\" id=toc-4513>[٢٠٠٢] عُتْبَة بن أبي وَقَّاص</span>\nهو عُتْبَة بن أبي وَقَّاص مالك بن وُهَيْب الزُّهْري، أخو سَعْد، كَسَرَ رَبَاعِيَةَ النَّبي - ﷺ- يوم أُحُد، له ذِكْر في لَحَاق الوَلد (١) .\n_________\n(١) انظر الحديث رقم (٨٣٩١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٠٢) تهذيب التهذيب (٧/١٠٣)، (٢٢١)، تعجيل المنفعة (٧١٩) .","vol":"12","page":735},{"text":"عُرَيْنَة وعُقَيْل وعُكل\n<span data-type=\"title\" id=toc-4514>[٢٠٠٣] عُرَيْنَة: </span>بضم العين، وفتح الراء، وبالياء، والنون.\n<span data-type=\"title\" id=toc-4515>[٢٠٠٤] عُقَيْل: </span>بضم العين، وفتح القاف.\n<span data-type=\"title\" id=toc-4516>[٢٠٠٥] عُكل: </span>بضم العين.\nأسماء قبائل من العرب ترد في فصل النسب مستوفاة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٠٣) و(٢٠٠٤) و(٢٠٠٤): تأتي في النسب.","vol":"12","page":736},{"text":"<span data-type=\"title\" id=toc-4517>[٢٠٠٦] عُمارة بن أم سعد</span>\nهو عُمارة بن أبي وَقَّاص أخو سعد بن أبي وقاص، له ذِكْر في فضائل سعد (١) .\n_________\n(١) انظر الحديث رقم (٦٥٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٠٦) تأتي في النسب.","vol":"12","page":736},{"text":"<span data-type=\"title\" id=toc-4518>[٢٠٠٧] عمرو بن قَمِيئَة</span>\nهو عَمْرو بن قميئة بن ذَرِيح بن سعد بن مالك بن ضَبِيعَة بن قَيْس بن ثَعْلَبَة، جاهلي قديم هو صاحب امرئ القيس الشاعر.\nقَمِيْئة: بفتح القاف، وكسر الميم، وسكون الياء، وفتح الهمزة.\nوذَرِيح: بفتح الذال المعجمة، وكسر الراء، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٠٧) في الشعر والشعراء (١٤١)، المعمرون والوصايا (١١٢)، الأغاني (١٦/١٥٨)، معجم الشعراء للمرزباني (٢٠٠)، جمهرة أنساب العرب (٣٢٠) .","vol":"12","page":736},{"text":"<span data-type=\"title\" id=toc-4519>[٢٠٠٨] عَمْرُو بن لُحَيّ</span>\nهو عَمْرو بن لُحَيّ بن قَمَعَة بن خِنْدِف، جاهلي له ذِكْر في تفسير سورة المائدة (١) .\nلُحَيّ: بضم اللام، وفتح الحاء المهملة، وتشديد الياء.\nوقَمَعَة: بفتح القاف، وفتح الميم، وتخفيفها، وبالعين المهملة.\n_________\n(١) انظر الحديث رقم (٦٠٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٠٨) في الأصنام لبن الكلبي (٨)، وسيرة بن هشام (١/٧٦)، الاشتقاق (٧/٤٦)، (٤٧٤)، تاريخ اليعقوبي (١/٢١١)، جمهرة أنساب العرب (٢٣٣)، (٢٣٥)، (٣٩٤)، الإعلام (٥/٢٥٧) .","vol":"12","page":736},{"text":"<span data-type=\"title\" id=toc-4520>القسم الثاني: في النساء ولقلة ما ورد منهن لم نفصله فأوردنا أسمائهن مسرودة</span>\n<span data-type=\"title\" id=toc-4521>[٢٠٠٩] عاتِكَةُ بنت خالد</span>\nهي أم مَعْبَد، عاتكة بنت خالد بن خُلَيْد، وقيل: خُلَيْف بن سَعيد بن رَبيعة بن أصْرَم. وفي نسبها خلاف. وزوجها أبو مَعْبَد أكثم بن الجَوْن، يقال: إنها أسلمت لما نزل النبي - ﷺ- عليها في مهاجرته إِلى المدينة، وحديثها الحديث المعروف بحديث أم مَعْبَد مشهور. ويقال: إِنها قدمت المدينة فأسلمت، ⦗٧٣٧⦘ والموضع الذي نزل عليها النبي - ﷺ- فيه في خيمتها يعرف إِلى الآن بخيمة أم معبد.\nمَعْبَد: بفتح الميم، وسكون العين، والباء الموحدة.\nوعَاتِكَة: بكسر التاء فوقها نقطتان، وبالكاف.\nوخُلَيْد: بضم الخاء المعجمة، وفتح اللام، وسكون الياء.\nوخُلَيْف: مثله إِلا أنه أبدل الدال فاء.\nوأصْرَم: بفتح الهمزة، وسكون الصاد المهملة.\nوأَكْثَم: بفتح الهمزة، وبالثاء المثلثة.\nوالجَوْن: بفتح الجيم، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٠٩) سيرة بن هشام (١/٤٨٧)، طبقات بن سعد (٨/٢٨٨)، والمحبر (٤١٠)، الجرح والتعديل (٩/٤٦٦)، تاريخ الصحابة (٢٠٢)، الاستيعاب (١٨٧٦)، (١٩٥٨)، (١٩٦٢)، تهذيب الأسماء واللغات (١/٢/٣٦٦)، تهذيب الكمال (١٧٠٦)، تهذيب التهذيب (١٢/٤٧٩-٤٨٠)، الإصابة (٤/٤٩٧)، (٤٩٨) .","vol":"12","page":736},{"text":"<span data-type=\"title\" id=toc-4522>[٢٠١٠] عاتِكَةُ بنت زَيْد</span>\nهي عَاتِكَةُ بنت زَيْد بن عمرو بن نُفَيْل العَدَوِيَّة القُرَشِيَّة. وقد تقدَّم تمام نسبها عند ذكر أخيها سعيد بن زيد، في العشرة، وهي امرأة عمر بن الخطَّاب، ولدت له عياضًا، وكانت قبله تحت عبد الرحمن بن [أبي بكر] (١) الصديق، ويقال: إِن زيد بن الخطاب، تزوجها بعد عبد الرحمن، ثم تزوجها بعده عمر، ولما قتل عمر، تزوجها بعده الزُّبَيْر بن العوَّام، وهي صحابية من المهاجرات الأُوَل.\nروى عنها عبد الله بن عمر.\nعاتِكَةُ: مثل التي قبلها.\nونُفَيْل: بضم النون، وفتح الفاء، وسكون الياء، وباللام.\n_________\n(١) أبي بكر زيادة ليست في م ولا خ، وفي \" الاستيعاب \": عبد الله.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١٠) طبقات بن سعد (٨/٢٦٥)، المحبر (٤٣٧)، تاريخ الصحابة (٢٠٢)، الاستيعاب (١٨٧٦)، الإصابة (٤/٣٥٦-٣٥٧) .","vol":"12","page":737},{"text":"<span data-type=\"title\" id=toc-4523>[٢٠١١] عاتكة بنت مرة</span>\nهي عاتكة بنت مرة أم هاشم بن عبد مناف جد النبي - ﷺ- جاهلية لها ذِكْر في الخمس من كتاب الجهاد (١) .\n_________\n(١) انظر الحديث رقم (١١٩٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١١) سيرة بن هشام (١/١٠٦-١٠٧)، المحبر (٤٨، ٣٩٩، ٤٥٦) .","vol":"12","page":737},{"text":"<span data-type=\"title\" id=toc-4524>[٢٠١٢] عَاصِية بنت ثابِت</span>\nعاصية بنت ثابت بن أبي الأقْلَح الأَوْسِي. صحابية، غَيَّر النبي - ﷺ- اسمها فجعله جميلة. وهي أخت عاصم بن ثابت، وهي زوجة عمر بن الخطاب، وتكنى أم عاصم بابنها عاصم بن عمر، وتزوجها عمر سنة سبع، ثم طلقها، فتزوجها يزيد بن جارية، فولدت له عبد الرحمن.\nعاصِيَة: من المعصية.\nوالأَقْلَح: بالقاف، والحاء المهملة.\nوجارية: بالجيم، والياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١٢) في المحبر (٤١٨)، تاريخ الصحابة (٦٥)، الاستيعاب (١٨٠٢)، (جميلة)، تهذيب الأسماء واللغات (١/٢/٣٣٥-٣٣٦)، الإصابة (٤/٢٦٢) .","vol":"12","page":737},{"text":"<span data-type=\"title\" id=toc-4525>[٢٠١٣] عَالِيَة بنت سُبَيْع</span>\nهي عالية بنت سُبَيْع، زوجة مالك بن حُذافة.\nروى عنها ابنها عبد الله بن مالك، حديثها في كتاب الطهارة (١) .\nروت عن ميمونة أم المؤمنين.\nعالية: بياء تحتها نقطتان.\nوسُبَيْع: بضم السين المهملة، وفتح الباء الموحدة، وسكون الياء.\nوأنا [[في]] عالية مشكل، أهي بالعين أو بالغين؟ إِلا أن غالب ظني أنها بالعين المهملة. والله أعلم.\n_________\n(١) انظر الحديث رقم (٥٠٨٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١٣) تهذيب الكمال (١٦٨٨، ١٦٨٩)، تهذيب التهذيب (١٢/٤٣٣) .","vol":"12","page":738},{"text":"<span data-type=\"title\" id=toc-4526>[٢٠١٤] عائشة أم المؤمنين</span>\nهي أم المؤمنين، عائشة بنت أبي بكر الصدِّيق. تقدَّم ذِكرها في جملة أزواج النبي - ﷺ-.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١٤) تهذيب (١٢/٤٣٣) رقم (٢٨٤١)، التقريب (٢/٦٠٦)، أسماء الصحابة الرواة (ت٤)، الثقات (٣/٣٣)، أسد الغابة (٧/١٨٨)، أعلام النساء (٣/٩)، تنوير قلوب المسلمين (٥٤، ١١٦)، السمط الثمين (٣٣)، الدر المنثور (٢٨٠)، الاستيعاب (٤/١٨٨١)، الإصابة (٤/٤/٣٤٨)، (٨/١٦)، تجريد أسماء الصحابة (٢/٢٨٦)، الكاشف (٣/٤٧٦)، تهذيب الكمال (٣/٩١٦٨٩، الخلاصة (٣/٣٨٧)، الحلية (٢/٤٣)، تذكرة (١/٢٧)، شذرات (١/٦١)، طبقات بن سعد (٨/٣٩) .","vol":"12","page":738},{"text":"<span data-type=\"title\" id=toc-4527>[٢٠١٥] عائشة بنت طَلْحَة</span>\nهي عَائِشَة بنت طَلْحَة بن عُبَيْد الله التَّيْمي القُرَشي. وقد تقدَّم تمامُ النسب عند ذكر أبيها وأمها أم كلثوم بنت أبي بكر الصدِّيق، تزوجها عبد الله بن عبد الرحمن بن أبي بكر الصدِّيق، ومات عنها، فتزوجها بعده مصعب بن الزُّبَيْر، فلما قُتل تزوَّجها عُمر بن عُبيد الله بن مَعْمَر التَّيمي، ومات عنها، فلم تتزوج بعده، وكانت من أحسن خلق الله وجهًا، عارفة بأخبار العرب وأشعارها وأيامها، جمعت بين الفصاحة والملاحة والسماحة، والرجاحة، والعفة، والنزاهة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١٥)، تهذيب (١٢/٤٢٦)، التقريب (٢/٦٠٦)، تهذيب الكمال (٣/١٦٩٠)، الخلاصة (٣/٣٨٧)، الكاشف (٣/٤٧٦)، أعلام النساء (٣/١٣٧)، سير الأعلام (٤/٣٦٩) والحاشية، المعين (رقم٢٥٠)، تراجم الأحبار (٣/١٧٣)، الثقات (٥/٣٨٩)، تاريخ مدينة دمشق ٠ص٥٩٦)، الوافي بالوفيات (١٦/٥٩٩)، الحاشية.","vol":"12","page":738},{"text":"<span data-type=\"title\" id=toc-4528>[٢٠١٦] عُدَيْسَة </span>بنت أهبان\nهي عُدَيْسة بنت أُهبان بن صَيْفي الغَفَاري.\nروت عن أبيها. ولأبيها صحبة.\nروى عنها عبد الله بن عُبَيْد، والمُعَلَّى بن جابر بن مُسْلم.\nعُدَيْسة: بضم العين، وفتح الدال المهملة، وسكون الياء، وبالسين المهملة.\nوأُهبان: بضم الهمزة، وسكون الهاء، وبالباء الموحدة، والنون.\nوصَيْفي: منسوب إِلى زمن الصيف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١٦) تهذيب (١٢/٤٣٨) رقم (٢٨٤٨)، التقريب (٢/٦٠٦)، تهذيب الكمال (٣/١٦٩٠)، الخلاصة (٣/ ٣٨٧)، الكاشف (٣/٤٧٧)، التبصرة والتذكرة (٣/١٠٠)، أعلام النساء (٣/٣٢٠) .","vol":"12","page":738},{"text":"<span data-type=\"title\" id=toc-4529>[٢٠١٧] عمرة بنت رواحة</span>\nهي عَمْرَة بنت رَوَاحة الأَنْصارية، أخت عبد الله بن رواحة، ولها صحبة، وقد تقدَّم تمامُ نسبها عند ذكر أخيها، وهي أم النعمان بن بشير. ⦗٧٣٩⦘\nروى عنها زوجها بشير بن سعد، وابنها النعمان، وعاصم بن عمر بن قَتَادَة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١٧) طبقات بن سعد (٨/٣٦١)، المحبر (٤٢١)، طبقات خليفة (٣٤٠)، تاريخ الصحابة (٢٠١)، الاستيعاب (١٨٨٧)، الإصابة (٤/٣٦٦) .","vol":"12","page":738},{"text":"<span data-type=\"title\" id=toc-4530>[٢٠١٨] عمرة بنت عبد الرحمن</span>\nهي عَمْرَة بنت عبد الرحمن بن سعد بن زُرَارَة. كانت في حجر عائشة أم المؤمنين وَرَبَّتها، وروت عنها كثيرًا من حديثها وعن غيرها.\nروى عنها جماعة منهم يحيى بن سعيد الأنصاري، وابنها أبو الرِّجال محمد بن عبد الرحمن بن حارثة الأنصاري، وأبو بكر بن محمد بن عمرو بن حَزْم.\nماتت سنة ثلاث ومائة، وهي بنت سبع وسبعين سنة، وهي من التابعيات المشهورات.\nزُرارة: بضم الزاي، وتخفيف الراء الأولى.\nوالرِّجال: بكسر الراء، وبالجيم.\nوحَزم: بفتح الحاء المهملة، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١٨) تهذيب (١٢/٤٣٨)، (٤٩٠) رقم (٢٨٥١)، (٣٠٣٨)، التقريب (٢/٦٠٧)، تهذيب الكمال (٣/١٦٩٠)، الخُلاصة (٣/٣٨٨)، الكاشف (٣/٤٧٧)، التبصرة والتذكرة (٢/١٧٩)، أعلام النساء (٣/٣٥٦)، تفسير الطبري (٣/٣٠٥٢)، التمهيد (١/٢١)، الأعلام (٥/٧٢)، سير الأعلام (٤/٥٧)، الحاشية السابق واللاحق (١٠٠)، علوم الحديث لبن صلاح (٢٧٥)، الثقات (٥/٢٨٨)، مسند بن عباس (٨٩٦)، تراجم الأحبار (٣/٢١) .","vol":"12","page":739},{"text":"<span data-type=\"title\" id=toc-4531>[٢٠١٩] عَناق</span>\nهي عَنَاق البغي التي كانت بمكة، جاهلية لها ذِكْر في تفسير سورة النور (١) .\nوعَناق: بفتح العين، وتخفيف النون، وبالقاف.\n_________\n(١) انظر الحديث رقم (٧٢٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠١٩) لم أعثر على ترجمته.","vol":"12","page":739},{"text":"<span data-type=\"title\" id=toc-4532>الفصل الثاني: في ذكر الكنى</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-4533>القسم الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-4534>[٢٠٢٠] أبو العاص بن الرَّبيع</span>\nاسمه مِقْسَم بن الرَّبيع بن عبد العُزَّى بن عبد شَمْس، وقيل: اسمه لَقِيط، وقيل: ياسر وقيل غير ذلك، وقد ذكرناه في حرف الميم.\nمِقْسَم: بكسر الميم، وسكون القاف، وفتح السين المهملة.\nولَقِيط: بفتح اللام، وكسر القاف، وبالطاء المهملة.\nوياسِر: بالياء تحتها نقطتان، وكسر السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢٠) يأتي.","vol":"12","page":739},{"text":"<span data-type=\"title\" id=toc-4535>[٢٠٢١] أبو عامر</span>\nواسم أبي عامر، عم أبي موسى الأشعري: عُبَيْد بن وَهْب، وقيل: ابن سُلَيْم. وقد ذكر في فصل الأسماء من هذا الحرف.\nسُلَيْم: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢١) تقدم.","vol":"12","page":739},{"text":"<span data-type=\"title\" id=toc-4536>[٢٠٢٢] أبو عبد الرحمن الفِهْري</span>\nهو أبو عبد الرحمن، الفِهْري، قيل: إِن اسمه يزيد بن أُنَيْس، وقيل: عبد، وقيل: كُرْز بن ثعلبة. ⦗٧٤٠⦘ شهد مع النبي - ﷺ- حنينًا والطائف. وقد ذكرناه في حرف الكاف.\nروى عنه عبد الله بن يَسَار.\nأُنَيْس: بضم الهمزة، وفتح النون، وسكون الياء تحتها نقطتان.\nوكُرْز: بضم الكاف، وسكون الراء، وبعدها زاي.\nويَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢٢) طبقات ابن سعد (٥/٤٥٥)، تاريخ البخاري الكبير (٩/٥٠)، الاستيعاب (٤/١٧٠٧)، أسد الغابة (٦/١٩٩)، تهذيب الكمال (١٦٢٢)، تجريد أسماء الصحابة (٢/٤٨٣)، الإصابة (٤/١٢٨)، تهذيب التهذيب (١٢/١٥٤)، تقريب التهذيب (٢/٤٤٦) .","vol":"12","page":739},{"text":"[]<span data-type=\"title\" id=toc-4537> أبو عبد الله الصُّنَابِحي</span>\nاسم أبي عبد الله الصُّنَابحي: عبد الله، وقد ذكر في أسماء الصحابة، وعبد الرحمن، وقد ذكر في أسماء التابعين من حرف العين.","vol":"12","page":740},{"text":"[]<span data-type=\"title\" id=toc-4538> أبو عبس</span>\nاسم أبي عَبْس: عبد الرحمن بن جَبْر. وقد تقدَّم في فصل الأسماء.\nعَبْس: بفتح العين المهملة، وسكون الباء الموحدة، وبالسين المهملة.\nوجَبْر: بفتح الجيم، وسكون الباء الموحدة.","vol":"12","page":740},{"text":"[]<span data-type=\"title\" id=toc-4539> أبو عبيدة</span>\nاسم أبي عُبيدة بن الجَرَّاح: عامر بن عبد الله بن الجَرَّاح. وقد تقدَّم ذكره في جملة العشرة.","vol":"12","page":740},{"text":"<span data-type=\"title\" id=toc-4540>[٢٠٢٣] أبو عزَّة</span>\nاسم أبي عَزَّة: بفتح العين، وتشديد الزاي: يَسَار بن عبد، وقيل: ابن عبد الله، وقيل: ابن عمرو من بني لِحْيان بن هُذَيْل.\nيَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢٣) تهذيب الكمال (٣/١٥٤٧)، تهذيب التهذيب (١١/٣٧٦)، (٧٣١)، تقريب التهذيب (٢/٣٧٣)، خلاصة تهذيب الكمال (٣/١٨٠)، الكاشف (٣/٢٨٩)، تاريخ البخاري الكبير (٨/٤١٩)، الجرح والتعديل (٤/٣٠٥)، الثقات (٣/٤٤٨)، أسد الغابة (٥/٥١٧)، تجريد أسماء الصحابة (٢/١٤٢)، الإصابة (٦/٣٨٠)، الاستيعاب (٤/١٥٨٢) .","vol":"12","page":740},{"text":"<span data-type=\"title\" id=toc-4541>[٢٠٢٤] أبو عُقْبَة</span>\nهو أبو عُقْبَة الفارسي، من أبناء فارس، ذكره خَلِيفَةُ في موالي بني هاشم من الصحابة. قال إِبراهيم بن عبد الله الخزاعي: وهو مولى جَبْر بن عُتَيْك، وقيل: إِن اسمه رُشَيْد.\nروى عنه ابنه عبد الرحمن، وحديثه في كتاب الجهاد (١) .\nجَبْر: بفتح الجيم، وسكون الباء الموحدة.\nوعَتِيك: بفتح العين المهملة، وكسر التاء فوقها نقطتان، وبالكاف.\nورُشَيْد: بضم الراء، وفتح الشين، وسكون الياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (١٠٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢٤) تهذيب (١٢/١٧١) رقم (٨٠٥)، تقريب (٢/٤٥٢)، أسد الغابة (٦/٢٠٧)، الكاشف (٣/٣٥٩)، تجريد أسماء الصحابة (٢/١٨٧)، خلاصة (٣/٢٣٢)، الجرح والتعديل (٩/٤١٦)، تهذيب الكمال (٣/١٦٢٨)، الإصابة (٧/٢٨)، الكُنى والأسماء (١/٤٥) .","vol":"12","page":740},{"text":"[]<span data-type=\"title\" id=toc-4542> أبو عَقْرَب</span>\nاسم أبي عَقْرَب: خُوَيلد بن بُجَيْر. وقيل غير ذلك. وهو مذكور على ما فيه من الخلاف من حرف الخاء.\nبُجَيْر: بضم الباء الموحدة، وفتح الجيم، وسكون الياء تحتها نقطتان.","vol":"12","page":741},{"text":"<span data-type=\"title\" id=toc-4543>[٢٠٢٥] أبو عمرو بن حفص</span>\nاسم أبي عمرو بن حَفْص بن المُغِيرة المَخْزومي: عبد المجيد، وقيل: عبد الحميد، وقيل: اسمه أحمد. وقيل: اسمه كنيته، ويقال: كنيته أبو عمرو، وقد ذكرناه في أحمد في حرف الهمزة. وقد جاء في بعض الروايات أبو حفص بن المغيرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢٥) تهذيب (١٢/١٧٧) رقم (٨٤٤)، تقريب (٢/٤٥٤)، التاريخ الكبير (٩/٥٤)، الجرح والتعديل (٩/ ٤٠٩) .","vol":"12","page":741},{"text":"<span data-type=\"title\" id=toc-4544>[٢٠٢٦] أبو عَمْرة</span>\nأبو عمرة اسمه: عمرو بن محصن، وقد اختلف فيه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢٦) لم أعثر على ترجمته.","vol":"12","page":741},{"text":"[٢٠٢٧] أبو عُمَيْر\nاسم أبي عُمَيْر كنيته، وهو أخو أنس بن مالك لأمه، وأبوه أبو طَلْحَة زيد بن سهل الأَنصاري. له ذِكْر في كتاب المزح في قوله - ﷺ-: «يا أبا عُمَيْر ما فعل النُّغَيْر» (١) .\n_________\n(١) انظر الحديث رقم (٨٨٣٤) في كتاب النبوة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢٧) لم أعثر على ترجمته.","vol":"12","page":741},{"text":"<span data-type=\"title\" id=toc-4546>[٢٠٢٨] أبو عَيَّاش الزُّرَقي</span>\nاسم أبي عَيَّاش زيد بن صامت الزُّرَقي الأَنْصاري. وقد ذكر في حرف الزاي. وقد جاء في سنن أبي داود في أدعية الصباح والمساء (١)، عن أبي عَيَّاش، ولم ينسبه بالزُّرَقي، ثم قال: في إِسناد الحديث عن سهيل بن أبي صالح، عن ابن أبي عَايش. وقال في أخرى عن ابن عايش، فجعل في الحديث (٢) لاختلاف رواته ثلاثة أسماء أحدها أبو عَيَّاش، والثاني: ابن أبي عَايش، والثالث: ابن عايش، والجميع بالياء تحتها نقطتان، وبالشين المعجمة.\n_________\n(١) انظر الحديث رقم (٢٢١٩) .\n(٢) في خ: للحديث اختلاف، وفي م: في الحديث للاختلاف.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢٨) تهذيب (١٢/١٩٣) رقم (٨٩٥)، تقريب (٢/٤٥٨)، التاريخ لبن معين (٢/١٤٥)، الحاشية الإكمال (٦/٦٤)، التاريخ الكبير (٩/٨٩)، المؤتلف والمختلف (٩٠)، تبصير المنتبه (٣/٨٩٩)، (٩٠١) .","vol":"12","page":741},{"text":"<span data-type=\"title\" id=toc-4547>[٢٠٢٩] أم عطية</span>\nاسم أمِّ عطية: نُسيبة بنت الحارث، وقيل: بنت كعب الأنصاري. ترد في حرف النون.\nنُسيبة: بضم النون، وفتح السين المهملة، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nوقال ابن معين: بفتح النون، وكسر السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٢٩) تهذيب (١٢/٤٧٣)، تقريب (٢/٦١٦)، (٦٢٢)، الجرح والتعديل (٩/ص٤٦٥)، أسماء الصحابة الرواة (ت٧٩) .","vol":"12","page":741},{"text":"<span data-type=\"title\" id=toc-4548>[٢٠٣٠] أم العلاء</span>\nهي أم العلاء الأَنْصارية. من المبايِعات، حديثها عند أهل المدينة. ⦗٧٤٢⦘\nروى عنها خارجة بن زيد بن ثابت وهي أُمُّه، قاله الترمذي، وروى عنها أيضًا عبد الملك [بن عمير] (١)، قاله ابن عبد البر، وكان رسول الله - ﷺ- يعودها في مرضها، وهي التي كان عندهم عثمان بن مظعون نزيلًا، وقيل: التي روى عنها عبد الملك بن عمير غير الأولى.\n_________\n(١) زيادة ليست في م، ولا خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣٠) تهذيب (١٢/٤٧٠ رقم ٢٩٧٠)، تقريب (٢/٦٢٣)، أسماء الصحابة الرواة (ت٢٧٥) .","vol":"12","page":741},{"text":"<span data-type=\"title\" id=toc-4549>[٢٠٣١] أم عُمَارة بنت كعب</span>\nاسم أم عُمَارة: نسِيبة بنت كَعْب الأَنْصارية، ترد في حرف النون.\nونَسِيبَة: بفتح النون، وكسر [[السين، وسكون]] الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣١) تهذيب (١٢/٤٧٤رقم٢٩٦٦)، تقريب (٢/٦٢٣)، أسماء الصحابة الرواة (ت٥٣٩) .","vol":"12","page":742},{"text":"<span data-type=\"title\" id=toc-4550>[٢٠٣٢] أم عُمَارَة الأَنْصارية</span>\nأم عُمَارَة هذه اسمها كنيتها، وحديثها في تفسير سورة الأحْزاب في قوله تعالى: ﴿إِنَّ المُسْلِمينَ وَالْمُسْلِمَات﴾ الآية [الأحزاب: ٣٥] (١) .\nروى عنها عِكْرمة مولى ابن عبَّاس، وهي غير الأولى عند أكثر أصحاب المعارف. وقال ابن عبد البر: زعم بعضهم أن أم عمارة هذه التي روى عنها عكرمة غير الأولى، قال: وهي الأولى عندي لا غيرها، والله أعلم.\n_________\n(١) انظر الحديث رقم (٧٦٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣٢) الاستيعاب (١٩٤٩)، الإصابة (٤٧٨) .","vol":"12","page":742},{"text":"<span data-type=\"title\" id=toc-4551>القسم الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-4552>[٢٠٣٣] أبو عَاصِم الشَّيْبَاني</span>\nهو أبو عاصم الشَّيباني، شيخ الإِمام أبي عبد الله محمد بن إِسماعيل البخاري، له ذِكْر في مناقب البخاري في الباب الخامس من المقدمة (١) .\n_________\n(١) ١ / ١٨٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣٣) تهذيب الكمال (٢/٦١٧)، تهذيب التهذيب (٤/٤٥٠)، تهذيب التهذيب (١/٣٧٣)، خلاصة تهذيب الكمال (٤١٢)، الكاشف (٢/٣٦)، تاريخ البخاري الكبير (٤/٣٣٦)، تاريخ البخاري الصغير (١/٣٢٢)، (٣٢٤)، الجرح والتعديل (٤/٢٠٤٢)، ميزان الاعتدال (٢/٣٢٥) انظر خليفة.","vol":"12","page":742},{"text":"<span data-type=\"title\" id=toc-4553>أبو عاصم</span>\nاسم أبي عاصم هذا [الضحاك بن مخلد الشيباني البصري النبيل] (١) .\nروى عن وَهْب بن خالد.\nروى عنه محمد بن يحيى القطيعي، حديثه في كتاب الطعام في تحريم الحُمر الأهلية وكل ذي ناب من السباع (٢) . ⦗٧٤٣⦘\nالقطيعي: بضم القاف، وفتح الطاء المهملة، وبالعين المهملة.\n_________\n(١) بياض في خ وم، وما بين حاصرتين من \" تذكرة الحفاظ \" ص ٣٦٦.\n(٢) انظر الحديث رقم (٥٥٦١) .","vol":"12","page":742},{"text":"<span data-type=\"title\" id=toc-4554>[٢٠٣٤] أبو العَالِية</span>\nاسم أبي العَالِية: رُفَيْع - بضم الراء، وفتح الفاء، وسكون الياء تحتها نقطتان - ابن مهران الرِّياحي: بكسر الراء، وتخفيف الياء تحتها نقطتان، وبالحاء المهملة، وقد ذكر في حرف الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣٤) تهذيب الكمال (١/٤١٦)، تهذيب التهذيب (٣/٢٨٤)، تقريب التهذيب (١/٢٥D)، خلاصة تهذيب الكمال (١/٣٣٠)، الكاشف (١/٢/٣)، تاريخ البخاري الكبير (٣/٣٢٦)، تاريخ البخاري الصغير (١/٢٢٥، ٢٢٦)، الجرح والتعديل (٣/٢٣١٢)، ميزان الاعتدال (٢/٥٤٠)، لسان الميزان (٧/٢١٧)، مقدمة الفتح (٤٠٢)، الحلية (٢/٢١٧)، طبقات بن سعد (٧/٨١)، الوافي بالوفيات (١٤/١٣٨) .","vol":"12","page":743},{"text":"<span data-type=\"title\" id=toc-4555>[٢٠٣٥] أبو العَالِية</span>\nاسم أبي العَالِية هذا وهو الذي جاء حديثه في تفسير سورة الإِخلاص (١) ... (٢) .\nروى عنه الربيع بن أَنَس، وقد روى الربيع أيضًا عن أبي العالية رُفَيْع الرِّياحي الأول، فيحتمل أن يكونا واحدًا ولعلَّه الأقرب.\n_________\n(١) انظر الحديث رقم (٨٩٣) ص ٢ / ٤٤٢.\n(٢) بياض في م، خ مقداره نصف سطر تقريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣٥) لم أعثر على ترجمته.","vol":"12","page":743},{"text":"[]<span data-type=\"title\" id=toc-4556> أبو العالية</span>\nهو أبو العَالِية، زياد بن فَيْروز البَرَّاء، في حرف الزاي، وفي اسمه خلاف.","vol":"12","page":743},{"text":"<span data-type=\"title\" id=toc-4557>[٢٠٣٦] أبو عامر</span>\nالذي جاء في الحديث أبو عامر رجل من المعافر، واسمه: رافع بن علي، وهو في كتاب الزينة (١) .\n_________\n(١) انظر الحديث رقم (٢٩٤٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣٦) لم أعثر على ترجمته.","vol":"12","page":743},{"text":"[]<span data-type=\"title\" id=toc-4558> أبو العباس بن عُقْدَة</span>\nاسم أبي العباس بن عُقْدة: أحمد بن محمد بن سعيد ذكر في حرف الهمزة.\nعُقْدة: بضم العين، وسكون القاف.","vol":"12","page":743},{"text":"<span data-type=\"title\" id=toc-4559>[٢٠٣٧] أبو عبد الرحمن الحُبُلِيُّ</span>\nاسم أبي عبد الرحمن الحبلي: عبد الله بن يزيد المصري المعافري.\nوالحُبُلِيُّ: بضم الحاء المهملة، وضم الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣٧) تهذيب الكمال (٢/٧٥٧)، تهذيب التهذيب (٦/٨١)، (١٦١)، تقريب التهذيب (٢/٤٦٢)، (٧٤٩)، خلاصة تهذيب الكمال (٢/١١٢)، الكاشف (٢/١٤٤)، تاريخ البخاري الكبير (٥/٢٢٦)، تاريخ البخاري الصغير (١/٢٣٢)، الجرح والتعديل (٥/٩١٧)، الثقات (٧/١٠) .","vol":"12","page":743},{"text":"<span data-type=\"title\" id=toc-4560>[٢٠٣٨] أبو عبد الرحمن السلمي</span>\nاسم أبي عبد الرحمن السلمي عبد الله بن حبيب.\nوالسُّلمي: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣٨) تهذيب الكمال (٢/٦٧٤)، تهذيب التهذيب (٥/١٨٣)، (٣١٧)، تقريب التهذيب (١/٤٠٨)، (٢٥٠)، خلاصة تهذيب الكمال (٢/٤٨)، الكاشف (٢/٧٩)، تاريخ البخاري الكبير (٥/٧٢)، تاريخ البخاري الصغير (١/٢٠١)، (١٥٨)، الجرح والتعديل (٥/١٦٤)، طبقات بن سعد (٦/١١٩)، سير الأعلام (٤/٢٦٧) والحاشية، الوافي بالوفيات (١٧/١٢١)، الحاشية.","vol":"12","page":743},{"text":"<span data-type=\"title\" id=toc-4561>[٢٠٣٩] أبو عبد الله الأغر</span>\nاسم أبي عبد الله الأَغَرّ: بفتح الهمزة، وفتح الغين المعجمة، وتشديد الراء. سلمان الجهني مولاهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٣٩) لم أعثر على ترجمته.","vol":"12","page":743},{"text":"<span data-type=\"title\" id=toc-4562>[٢٠٤٠] أبو عبد الله مولى شَدَّاد</span>\nاسم أبي عبد الله مولى شَدّاد بن الهاد، سالم بن عبد الله.\nشَدَّاد: بفتح الشين المعجمة، وتشديد الدال المهملة الأولى.\nوالهاد: بالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤٠) لم أعثر على ترجمته.","vol":"12","page":744},{"text":"[] أبو عبيدة بن عبيد\nاسم أبي عُبَيْدة: عامر بن عبد الله بن مسعود الهُذَلي. وقد ذكر في فصل الأسماء.\nوعُبَيْدة: بضم العين، وفتح الباء الموحدة.","vol":"12","page":744},{"text":"<span data-type=\"title\" id=toc-4564>[٢٠٤١] أبو عُبَيْدة بن محمد</span>\nهو أبو عُبَيْدة بن محمد بن عَمَّار بن ياسر العَنْسي، تابعي.\nروى عن جابر بن عبد الله.\nروى عنه عبد الرحمن بن إِسحاق. حديثه في المسح على العمامة، والخُفَّيْن (١) .\nوالعَنْسي: بالنون والسين المهملة.\n_________\n(١) انظر الحديث رقم (٥٢٧٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤١) تهذيب (١٢/١٦٠) رقم (٧٦٥)، تقريب (٢/٤٤٨)، التمهيد (٨/١٠٦)، التاريخ الكبير (٩/٥٢)، الجرح والتعديل (٩/٤٠٥)، المغني (٧٦٠١)، لسان الميزان (٧/٤٧٣)، تهذيب الكمال (١٦٢٤)، ميزان الاعتدال (٤/٧٣٩) .","vol":"12","page":744},{"text":"<span data-type=\"title\" id=toc-4565>[٢٠٤٢] أبو عثمان النَّهْدي</span>\nاسم أبي عثمان النَّهْدي: عبد الرحمن بن مُِلّ. النَّهْدي: بفتح النون، وسكون الهاء، وبالدال المهملة.\nومُِلّ: بكسر الميم وضمها، وتشديد اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤٢) تهذيب الكمال (٢/٨١٩)، تهذيب التهذيب (٩/٢٧٧)، (٥٤٦)، تقريب التهذيب (١/٤٩٩)، (١١٢٣)، خلاصة تهذيب الكمال (٢/١٥٣)، الكاشف (٢/١٨٧)، تاريخ البخاري الصغير (١/٢٣٥)، الجرح والتعديل (٥/١٣٥٠)، الثقات (٥/٧٥) .","vol":"12","page":744},{"text":"<span data-type=\"title\" id=toc-4566>[٢٠٤٣] أبو عثمان مولى أبي هاشم</span>\nهو أبو عثمان، مولى أبي هاشم.\nروى عن أبي هريرة حديثه في القدر (١) . هكذا جاء، وهو من أحاديث رزين.\n_________\n(١) انظر الحديث رقم (٧٦٠٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤٣) لم أعثر على ترجمته.","vol":"12","page":744},{"text":"<span data-type=\"title\" id=toc-4567>[٢٠٤٤] أبو العَجْفَاء</span>\nاسم أبي العَجْفَاء: هَرِم بن نُسَيْب السُّلَمي.\nنُسَيب: بضم النون، وفتح السين المهملة، وسكون الياء تحتها نقطتان، وبعدها باء موحدة.\nوالسُّلَمي: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤٤) تهذيب (١٢/١٦٥) رقم (٧٩٠)، تقريب (٢/٤٥٠)، الإكمال (٦/١٤٩) تهذيب الكمال (١٦٢٦)، الكُنى والأسماء (٢/٢٩)، لسان الميزان (٧/٤٧٤)، معرفة الرجال (٢/ت٢٣٠) .","vol":"12","page":744},{"text":"[]<span data-type=\"title\" id=toc-4568> أبو العُشَراء</span>\nاسم أبي العُشَراء: بضم العين، وفتح الشين المعجمة، وبالمد: أُسَامة بن مالك. وقد ذكر في الهمزة.","vol":"12","page":745},{"text":"<span data-type=\"title\" id=toc-4569>[٢٠٤٥] أبو عَطية</span>\nهو أبو عَطِيَّة العُقَيْلي مولاهم.\nروى عن مالك بن الحُوَيرثْ.\nروى عنه بُديل بن مَيْسرة العُقَيلي.\nالعُقَيلي: بضم العين المهملة، وفتح القاف.\nوالحُوَيرث: بضم الحاء المهملة، وفتح الواو، وبالثاء المثلثة.\nوبُدَيْل: بضم الباء الموحدة، وفتح الدال المهملة، وسكون الياء تحتها نقطتان، وباللام.\nومَيْسَرَة: ضد ميمنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤٥) تهذيب (١٢/٧٠) رقم (٨٠٢)، تقريب (٢/٤٥١)، لسان الميزان (٧/٤٧٤)، الجرح والتعديل (٩/٤١٤) رقم (٢٠١٩)، المغني (١٦١٧)، التاريخ الكبير (٠/٦٠)، تهذيب الكمال (١٦٢٧)، ميزان الاعتدال (٤/٧٣٩) .","vol":"12","page":745},{"text":"<span data-type=\"title\" id=toc-4570>[٢٠٤٦] أبو العلاء</span>\nاسم أبي العلاء: يزيد بن عبد الله بن الشِّخِّير: بكسر الشين المعجمة، وكسر الخاء المعجمة، وتشديدها، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤٦) لم أعثر على ترجمته.","vol":"12","page":745},{"text":"<span data-type=\"title\" id=toc-4571>[٢٠٤٧] أبو عَلْقَمة</span>\nهو أبو عَلْقَمَة، تابعي.\nروى عن عثمان بن عَفَّان. روى عنه عبد الله بن عُبَيْد بن عُمَيْر، حديثه في الوضوء (١) .\n_________\n(١) انظر الحديث رقم (٥١٤٣) ص ٧ / ١٥٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤٧) في الجرح والتعديل (٩/٤١٩)، الجمع بين رجال الصحيحين (٥٩٨-٩٥٩٩، تهذيب الكمال (١٦٢٨)، تهذيب التهذيب (١٢/١٧٣-١٧٤) .","vol":"12","page":745},{"text":"<span data-type=\"title\" id=toc-4572>[٢٠٤٨] أبو علي</span>\nهو أبو علي بن علي النيسابوري.\nروى عنه محمد بن إِسحاق بن مَنْدة.\nمندة: بفتح الميم، وسكون النون، وفتح الدال المهملة.\nله ذِكْر في فضائل مسلم بن الحجَّاج (١) .\n_________\n(١) ١ / ١٨٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤٨) لم أعثر على ترجمته.","vol":"12","page":745},{"text":"<span data-type=\"title\" id=toc-4573>[٢٠٤٩] أبو عمران الجَوْني</span>\nهو أبو عمران، عبد الملك بن حبيب الجَوْني، تابعي معروف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٤٩) تهذيب الكمال (٢/٨٥١)، تهذيب التهذيب (٦/٣٨٩)، (٧٣٤)، تقريب التهذيب (٦/٣٨٩)، (٧٣٤)، تقريب التهذيب (١/٥١٨)، (١٣٠٢)، خلاصة تهذيب الكمال (٢/١٧٥)، الكاشف (٢/٢٠٨)، تاريخ البخاري الكبير (٥/٤١٠)، تاريخ البخاري الصغير (١/٣١٨)، الجرح والتعديل (٥/١٦٣٦)، سير الأعلام (٥/٢٥٥) والحاشية، الثقات (٥/١١٧) .","vol":"12","page":745},{"text":"<span data-type=\"title\" id=toc-4574>[٢٠٥٠] أبو عُمَيْر بن أنس</span>\nهو أبو عُمَيْر [[بن أَنَس]] بن مالك الأَنْصاري، يقال: اسمه عبد الله. ⦗٧٤٦⦘\nروى عن عمومة له من الأنصار. وهو معدود في صغار التابعين.\nروى عنه جعفر بن إِياس اليَشْكُري، وعُمِّر بعد أبيه أنس زمنًا طويلًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥٠) تهذيب (١٢/١٨٨) رقم (٨٦٧)، تقريب (٢/٤٥٦)، الإكمال بالمشكاة (رقم ٦٩٧) مسند بن عباس (٨٩٦)، الجرح والتعديل (٩/٤١٦)، مجمع (٢/٤٠)، التاريخ الكبير ١٦٣٣٠)، ميزان الاعتدال (٤/٧٤٠) .","vol":"12","page":745},{"text":"<span data-type=\"title\" id=toc-4575>[٢٠٥١] أبو عِنَبَة الخَوْلاني</span>\nهو أبو عِنَبَة: بكسر العين، وفتح النون، وفتح الباء الموحدة، الخولاني. أسلم والنبي - ﷺ- حيّ، يقال: إنه صلَّى القبلتين، إِلا أنه لم يَرَ النبي - ﷺ-، ولا صحبه، وهو من كبار التابعين، واشتهر بصحبة معاذ بن جبل، وعداده في أهل حمص.\nروى عن مُعَاذ بن جبل.\nوروى عنه محمد بن زياد الأَلْهاني، ولقمان بن عامر، وبكر بن زُرْعَة.\nالأَلْهاني: بفتح الهمزة، وسكون اللام، وبالنون المكسورة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥١) تهذيب (١٢/١٩٠) رقم (٨٧٦) تقريب (٢/٤٥٧)، التاريخ الكبير (٩/٦١)، الثقات (٣/٤٥٣)، أسد الغابة (٦/٢٣٣)، الاستيعاب (٤/١٧٢٢)، الكاشف (٣/٣٦٣)، الجرح والتعديل (٩/٤١٨)، التاريخ الكبير ٩٠/٦١)، تجريد أسماء الصحابة (٢/١٩٠)، الخُلاصة (٣/٥ ٢٣)، تهذيب الكمال (٣/١٦٣٣)، الإصابة (٧/٢٩٢)، الكُنى والأسماء (١/٤٦) .","vol":"12","page":746},{"text":"<span data-type=\"title\" id=toc-4576>[٢٠٥٢] أبو عَوانة</span>\nاسم أبي عَوانة: الوَضَّاح، مولى يزيد بن عطاء.\nعَوَانة: بفتح العين، وتخفيف الواو، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥٢) تهذيب الكمال (٣/١٤٦١)، تهذيب التهذيب (١١/١١٦)، (٢٠٤)، تقريب التهذيب (٢/٣٣١)، خلاصة تهذيب الكمال (٣/١٤٠)، الكاشف (٣/٢٣٥)، تاريخ البخاري الصغير (٢/٢١٠)، (٢١٢)، الجرح والتعديل (٩/١٧٣)، ميزان الاعتدال (٤/٣٣٤)، معجم طبقات الحفاظ (١٨٤)، رجال الصحيحين (٢١٢٥)، التمهيد (٨/٥٤)، تراجم الأحبار (٤/١٨٧)، تاريخ بن معين (٣/٦٢٩)، سير الأعلام (٨/١١٦)، (٢١٧)، الحاشية طبقات الحفاظ (١٠٠) .","vol":"12","page":746},{"text":"[]<span data-type=\"title\" id=toc-4577> أبو عياش</span>\nاسم أبي عَيَّاش - بتشديد الياء تحتها نقطتان، وبالشين المعجمة - زيد بن عَيَّاش مثل كنيته تقدَّم في حرف الزاي.","vol":"12","page":746},{"text":"<span data-type=\"title\" id=toc-4578>[٢٠٥٣] أبو عِياض</span>\nاسم أبي عِياض - بكسر العين، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة - عمرو ابن الأسود العَنْسي: بالنون والسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥٣) لم أعثر على ترجمته.","vol":"12","page":746},{"text":"<span data-type=\"title\" id=toc-4579>[٢٠٥٤] أبو العيناء</span>\nاسم أبي العَيْناء - بفتح العين، وسكون الياء، وفتح النون، وبالمد - محمد بن القاسم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥٤) لم أعثر على ترجمته.","vol":"12","page":746},{"text":"<span data-type=\"title\" id=toc-4580>[٢٠٥٥] أم عاصم</span>\nهي أم عاصم جدة أبي اليَمَان المُعَلَّى بن راشد، وهو روى عنها، وكانت أم ولد لِسنان بن سلمة. ⦗٧٤٧⦘\nروت عن نُبَيْشة الخير، أخرج حديثها الترمذي في لَحْس القَصْعَة من كتاب الطعام (١) .\nاليَمَان: بفتح الياء تحتها نقطتان، وتخفيف الميم.\nونُبيْشة: بضم النون، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n(١) انظر الحديث رقم (٥٤٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥٥) تهذيب (١٢/٤٧٣) رقم (٢٩٦٠)، التقريب (٢/٦٢٢) .","vol":"12","page":746},{"text":"<span data-type=\"title\" id=toc-4581>الفصل الثالث: في الأبناء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-4582>القسم الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-4583>[٢٠٥٦] ابن عامر</span>\nاسم ابن عامر: عبد الله بن عامر بن كريز الأموي القرشي.\nكُرَيز: بضم الكاف، وفتح الراء، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥٦) لم أعثر على ترجمته.","vol":"12","page":747},{"text":"<span data-type=\"title\" id=toc-4584>[٢٠٥٧] ابن عباس</span>\nاسم ابن عباس: عبد الله بن عباس بن عبد المطلب الهاشمي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥٧) تهذيب الكمال (٢/٩٩٨)، تهذيب التهذيب (٥/٢٧٦)، (٤٧٤)، تقريب التهذيب (١/٤٢٥)، (٤٠٤)، خلاصة تهذيب الكمال (٢/٦٩)، (١٧٢)، الكاشف (٢/١٠٠)، تاريخ البخاري الكبير (٣/٣)، (٥/٣)، (٧/ ٢)، الجرح والتعديل (٥/١١٦)، الثقات (٣/٢٠٧)، أسد الغابة (٣/٢٩٠)، الحلية (١/٣١٤)، (٣٢٩)، البداية والنهاية (٨/٢٩٥)، تجريد (١/٣٢٠)، الإصابة (١/٣٢٢)، (٤/١٤١)، الاستيعاب (٣/٩٣٣)، طبقات بن سعد (٩/١١٨)، (١١٩)، الوافي بالوفيات (١٧/٢٣١)، أسماء الصحابة الرواة (ت٥) .","vol":"12","page":747},{"text":"<span data-type=\"title\" id=toc-4585>[٢٠٥٨] ابن أم عبد</span>\nاسم ابن أُمّ عَبْد: عبد الله بن مسعود الهذلي، وأمُّ عَبْد أمه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥٨) لم أعثر على ترجمته.","vol":"12","page":747},{"text":"<span data-type=\"title\" id=toc-4586>[٢٠٥٩] ابنا عفراء</span>\nاسم ابني عَفْراء - بفتح العين، وسكون الفاء، وبالراء، والمد - مُعَوِّذ: بضم الميم، وفتح العين المهملة، وكسر الواو المشددة، وبالذال المعجمة.\nومُعَاذ: بضم الميم، وتخفيف العين، وبالذال المعجمة.\nوهما ابنا الحارث بن رفاعة، وعفراء أمهما.\nوسيرد مشروحًا في حرف الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٥٩) تهذيب الكمال (٣/١٣٣٩)، (١٣٤٠)، تهذيب التهذيب (١٠/١٨٨)، (٣٤٨)، تقريب التهذيب (٢/٢٥٦)، خلاصة تهذيب الكمال (٣/٣٦)، الكاشف (٣/١٥٣)، تاريخ البخاري الصغير (١/٦٦)، (٦٧)، الجرح والتعديل (٨/٢٤٥)، أسد الغابة (٥/١٩٧)، الاستبصار (٦٤)، (٦٥)، تجريد أسماء الصحابة (٢/٨١)، طبقات بن سعد (ج١/٢٢٨)، (ج٣/٢٧٢)، (٤٠٢)، (٦٢٢) .","vol":"12","page":747},{"text":"<span data-type=\"title\" id=toc-4587>[٢٠٦٠] ابن عمر</span>\nاسم ابن عمر: عبد الله بن عمر بن الخطاب العدوي القرشي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦٠) تهذيب الكمال (٢/٧١٣)، تهذيب التهذيب (٥/٣٢٨)، (٥٦٥)، تقريب التهذيب (١/٤٣٥)، (٤٩١)، خلاصة تهذيب الكمال (٢/٨١)، الكاشف (٢/١١٢)، تاريخ البخاري الكبير (٥/٢)، (١٤٥)، تاريخ البخاري الصغير (١/١٥٤)، (١٥٧)، الجرح والتعديل (٥/١٠٧)، أسد الغابة (٣/٣٤٠)، تجريد أسماء الصحابة (١/ ٣٢٥)، الإصابة (٤/١٨١)، الاستيعاب (٣-٤)، (٩٥٠)، الوافي بالوفيات (١٣/٢٦٢)، طبقات بن سعد (٩/١٢٠)، الفهرس، سير الأعلام (٣/٢٠٣)، الثقات (٣/٢٠٩) .","vol":"12","page":747},{"text":"<span data-type=\"title\" id=toc-4588>[٢٠٦١] ابن عمرو</span>\nاسم ابن عمرو: عبد الله بن عمرو بن العاص السهمي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦١) تهذيب الكمال (٢/٧١٦)، تهذيب التهذيب (٥/٣٣٧)، (٥٧٥)، تقريب التهذيب (١/٤٣٦)، (٥٠٢)، خلاصة تهذيب الكمال (٢/٨٣)، الكاشف (٢/١١٣)، تاريخ البخاري الكبير (٥/٥)، تاريخ البخاري الصغير (١/١٢٤)، (١٤٠)، (٢٣٩)، الجرح والتعديل (٥/١١٦)، الثقات (٣/٢١٠)، أسد الغابة (٣/٣٤٩)، تجريد أسماء الصحابة (١/٣٢٦)، الإصابة (٤/١٩٢)، الاستيعاب (٣، ٤)، (٩٥٦)، الوافي بالوفيات (١٧/٣٨٠)، طبقات بن سعد (٩/١٢٠)، الفهرس، الأنساب (٧/٣١٧) .","vol":"12","page":747},{"text":"<span data-type=\"title\" id=toc-4589>[٢٠٦٢] ابن أبي عَمِيرة</span>\nاسم ابن أبي عَمِيرة - بفتح العين، وكسر الميم - عبد الرحمن بن أبي عَمِيرة المُزْني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦٢) تهذيب الكمال (٢/٨٠٨)، تهذيب التهذيب (٦/٢٤٣)، (٢٨٨)، تقريب التهذيب (١/٤٩٣)، (١٠٦٨)، خلاصة تهذيب الكمال (٢/١٤٧)، الكاشف (٢/١٧٩)، تاريخ البخاري الكبير (٥/٢٤٠)، الجرح والتعديل (٥/١٢٩٦)، الثقات (٣/٢٥٢)، أسد الغابة (٣/٤٧٩)، تجريد أسماء الصحابة (١/٣٥٣)، الإصابة (٤/٣٤٢)، الاستيعاب (٢/٨٤٣)، نقعة الصديان (ت٩٦) .","vol":"12","page":747},{"text":"<span data-type=\"title\" id=toc-4590>القسم الثاني: في التابعين فمن بعدهم وغيرهم</span>\n<span data-type=\"title\" id=toc-4591>[٢٠٦٣] بنو عامر</span>\nبنو عامر حيَّان من العرب، عامر بن لؤي بن غالب، وعامر بن صعصعة. وسيرد ذكرهما في فصل النسب مستقصى. وقد يُنسب إِلى عامر بن نجيب أيضًا العامري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦٣) يأتي.","vol":"12","page":748},{"text":"<span data-type=\"title\" id=toc-4592>[٢٠٦٤] بنو عبد الأشْهل</span>\nهو عبد الأشهل بن جُشم بن الأوس. وسيرد ذكرهم في فصل النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦٤) يأتي.","vol":"12","page":748},{"text":"<span data-type=\"title\" id=toc-4593>[٢٠٦٥] ابن أخي عبد الله بن سلام</span>\nهكذا جاء في الحديث ابن أخي عبد الله بن سلام غير مسمى. وحديثه في كتاب الفتن في قتل عثمان بن عفَّان (١) .\nروى عن عمه عبد الله.\nروى عنه عبد الملك بن عُمَيْر.\n_________\n(١) انظر الحديث رقم (٧٥٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦٥) تهذيب (١٢/٣١٨ رقم ١٧٩٢)، تقريب (٢/٥٣٤) .","vol":"12","page":748},{"text":"<span data-type=\"title\" id=toc-4594>[٢٠٦٦] ابن عبد الله بن مُغَفَّل</span>\nهو محمد بن عبد الله بن مُغَفَّل، ولعبد الله ابن آخر اسمه يزيد.\nمُغَفَّل: بضم الميم، وفتح العين المعجمة، وتشديد الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦٦) تهذيب (١٢/٣٠٢) (رقم١٥٧٨)، تقريب (٢/٥١٦) .","vol":"12","page":748},{"text":"<span data-type=\"title\" id=toc-4595>[٢٠٦٧] ابن عبد ياليل</span>\nاسم ابن عبد ياليل - بيائين معجمتين بنقطتين من تحتهما، وكسر اللام الأولى - كنانة بن عبد كَلال بتخفيف اللام الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦٧) لم أعثر على ترجمته.","vol":"12","page":748},{"text":"<span data-type=\"title\" id=toc-4596>[٢٠٦٨] ابن عُتْبَة</span>\nاسم ابن عتبة: عبد الله بن عتبة. له ذِكْر في حديث أبي أُسَيْد الساعدي في فضل الأنصار، أخرجه مسلم من رواية إِبراهيم بن محمد بن طلحة. قال: سمعت أبا أسيد خطيبًا عند ابن عُتْبة (١) . عُتبة: بضم العين، وسكون التاء فوقها نقطتان.\nوأُسيد: بضم الهمزة، وفتح السين المهملة، وسكون الياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (٦٧٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦٨) تهذيب الكمال (٢/٧٠٨)، تهذيب التهذيب (٥/٣١٠)، (٥٣٠)، تقريب التهذيب (١/٤٣١)، (٤٥٩)، خلاصة تهذيب الكمال (٢/٧٧)، الكاشف (٢/١٠٧)، تاريخ البخاري الكبير (٥/١٥٧)، (٩/١٥٩)، الجرح والتعديل (٥/٥٧٠)، ميزان الاعتدال (٢/٤٥٩)، لسان الميزان (٧/٢٦٥) .","vol":"12","page":748},{"text":"<span data-type=\"title\" id=toc-4597>[٢٠٦٩] ابن أبي عتيق</span>\nاسم [[ابن]] أبي عتيق: عبد الله بن محمد بن عبد الرحمن بن أبي بكر الصِّديق، وأبو عتيق هو محمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٦٩) تهذيب الكمال (٢/٧٣٥)، تهذيب التهذيب (٦/١١/١٥)، تقريب التهذيب (١/٤٤٧)، (٦٠٣)، خلاصة تهذيب الكمال (٢/٩٥)، الكاشف (٢/١٢٦)، تاريخ البخاري الكبير (٥/١٨٤)، الجرح والتعديل (٥/٧٠٧)، الثقات (٥/٤١) .","vol":"12","page":748},{"text":"<span data-type=\"title\" id=toc-4598>[٢٠٧٠] ابن عجلان</span>\nهو محمد بن عجلان المدني ... (١) .\n_________\n(١) بياض في م، خ مقداره نصف سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧٠) تهذيب الكمال (٣/١٢٤٢)، تهذيب التهذيب (٩/٣٤١)، تقريب التهذيب (٢/١٩٠)، خلاصة تهذيب الكمال (٢/٤٣٨)، الكاشف (٣/٧٧)، تاريخ البخاري الكبير (١/١٩٦)، تاريخ البخاري الصغير (١/٢١٩)، (٢/٤٢)، (٤٣)، (٧٥)، (٣٥٩)، الجرح والتعديل (٨/٢٢٨)، ميزان الاعتدال (٣/ ١٠٢)، (١٠٣)، لسان الميزان (٧/٣٦٨)، تاريخ الثقات (٤١٠)، المغني (٥٨١٦)، الثقات (٧/٣٨٦)، طبقات الحفاظ (٧٢)، نسيم الرياض (٤/٤٣٤)، تراجم الأحبار (٤/٦٢)، معجم الثقات (٢١٠)، الوافي بالوفيات (٤/٩٢)، تاريخ أسماء الثقات ١٣٤٤٠)، سير الأعلام (٦/٣١٧) .","vol":"12","page":749},{"text":"<span data-type=\"title\" id=toc-4599>[٢٠٧١] ابن أبي عدي</span>\nاسم ابن أبي عدي: محمد بن إِبراهيم بن أبي عدي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧١) تهذيب الكمال (٣/١١٥٨)، (١٢٤٣)، تهذيب التهذيب (٩/١٢)، (٢/١٤١)، الكاشف (٣/١٦)، تاريخ البخاري الكبير (١/٢٣)، تاريخ البخاري الصغير (٢/٢٧٤)، (٢٧٥)، الجرح والتعديل (٧/١٥٥٨)، ميزان الاعتدال (٣/٦٤٧)، لسان الميزان (٧/٣٦٩)، تراجم الأحبار (٤/٩)، نسيم الرياض (٢/٤٤٤)، سير الأعلام (٩/٢٢٠)، الحاشية، وتاريخ الثقات (٤١٠)، معرفة الثقات (١٦٢٨)، الوافي بالوفيات (٤/٩٣) .","vol":"12","page":749},{"text":"[٢٠٧٢] ابن عذرة\nابن عُذْرة: بضم العين، وسكون الذال المعجمة، ابن سعد بطن من قضاعة، ويرد بيانه في فصل النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧٢) يأتي في النسب.","vol":"12","page":749},{"text":"<span data-type=\"title\" id=toc-4601>[٢٠٧٣] بنو عُصَيَّة</span>\nعصية هو ابن خُفاف بن امرئ القيس بن بُهْثة بن سُلَيم بن منثور بن عكرمة. وقال الزبير بن بكَّار: يزعم رواة قريش أن عُصَية هو ابن مَعِيص بن عامر بن لؤي.\nعُصَيَّة: بضم العين، وفتح الصاد المهملة، وتشديد الياء تحتها نقطتان.\nوخُفاف: بضم الخاء المعجمة، وتخفيف الفاء الأولى.\nوبُهْثة: بضم الباء الموحدة، وسكون الهاء، وبالثاء المثلثة.\nوسُلَيْم: بضم السين، وفتح اللام.\nوبَكَّار: بفتح الباء الموحدة، وتشديد الكاف.\nومَعِيص: بفتح الميم، وكسر العين المهملة، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧٣) راجع الأنساب (٣٢٤/ب) .","vol":"12","page":749},{"text":"<span data-type=\"title\" id=toc-4602>[٢٠٧٤] ابن عطية</span>\nابن عطية الأشجعي، أخرج حديثه «الموطأ» في الطيرة (١) .\nيروي عن أبي هريرة.\nروى عنه بُكَيْر بن الأشج.\n_________\n(١) انظر الحديث رقم (٥٨١٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧٤) تعجيل المنفعة (١٤٦١) .","vol":"12","page":749},{"text":"<span data-type=\"title\" id=toc-4603>[٢٠٧٥] ابن عَقِيل</span>\nاسم ابن عَقِيل - بفتح العين، وكسر القاف - عبد الله بن محمد بن عقيل بن أبي طالب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧٥) تهذيب الكمال (٢/٧٣٧)، تهذيب التهذيب (٦/١٣)، (١٩)، تقريب التهذيب (١/٤٤٧)، (٦٠٧)،خلاصة تهذيب الكمال /٦٥٠ الكاشف (٢/٢٢٦)، تاريخ البخاري الكبير (٥/١٨٣)، الجرح والتعديل (٥/٧٠٦)، ميزان الاعتدال (٢/٤٨٤)، (٤٨٥)، لسان الميزان (٧/٢٦٧)، الوافي بالوفيات (١٧/٤٤٦) والحاشية، سير الأعلام (٦/٢٠٤) .","vol":"12","page":749},{"text":"<span data-type=\"title\" id=toc-4604>[٢٠٧٦] ابن علقمة</span>\nاسم ابن علقمة نافع، له ذِكْر في كتاب الزكاة في حديث مسلم بن شعبة، أو ثَفِنَة (١) بفتح الثاء المثلثة، وكسر الفاء، وبالنون.\n_________\n(١) انظر الحديث رقم (٢٦٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧٦) راجع الحديث رقم (٢٦٧٧) .","vol":"12","page":749},{"text":"<span data-type=\"title\" id=toc-4605>[٢٠٧٧] ابن العَلْماء</span>\nابن العَلْماء - بفتح العين، وسكون اللام، وبالمد - صاحب أَيْلة، أهدى إِلى النبي - ﷺ-، واسمه ... (١) .\n_________\n(١) بياض في خ وم مقداره نصف سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧٧) نقدم.","vol":"12","page":749},{"text":"<span data-type=\"title\" id=toc-4606>[٢٠٧٨] ابن أبي عَمَّار</span>\nاسم ابن أبي عَمَّار: عبد الرحمن بن عبد الله بن أبي عمَّار المكي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٧٨) تهذيب الكمال (٢/٧٩٩)، (٨٠٦)، تهذيب التهذيب (٦/٢١٣)، (٤٣٠)، تقريب التهذيب (١/٤٨٧)، (١٠١١)، خلاصة تهذيب الكمال (٢/١٤٠)، الكاشف (٢/١٧١)، تاريخ البخاري الكبير (٥/٣٠١)، الجرح والتعديل (٥/٩٤، ١١٣، ٢٤٩، ٧/٦٦) .","vol":"12","page":750},{"text":"<span data-type=\"title\" id=toc-4607>[٢٠٧٩] بنو عَمرو بن عوف</span>\nهم بنو عَمرو بن عوف بن الخزرج الأكبر أخي الأوْس أحدُ قسمي الأنصار.","vol":"12","page":750},{"text":"<span data-type=\"title\" id=toc-4608>[٢٠٨٠] ابن أبي عمرو</span>\nهكذا جاء في حديث أيْمن بن نابِل المكي في كتاب الفرائض (١)، وذكر أنه كان غلاما لعُتْبة بن أبي لهب، وأن بنيه باعوه من ابن أبي عمرو ولم يُسَمِّه.\nأَيْمَن: بفتح الهمزة، وسكون الياء تحتها نقطتان، وفتح الميم، وبالنون.\nو[نابل: بالنون] (٢)، وكسر الباء الموحدة، وباللام.\n_________\n(١) انظر الحديث رقم (٧٤٢٦) .\n(٢) ساقطة من خ وم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨٠) راجع الحديث رقم (٧٤٢٦) ..","vol":"12","page":750},{"text":"<span data-type=\"title\" id=toc-4609>[٢٠٨١] ابن أبي عَمْرة</span>\nاسم ابن أبي عمرة: عبدُ الرحمن بن عمرو بن محصن. وأبو عَمْرة: هو عمرو بن محصن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨١) تهذيب الكمال (٢/١٨٠٨)، تهذيب التهذيب (٦/٢٤٣)، (٤٨٧)، تقريب التهذيب (١/٤٩٣) (١٠٦٧)، خلاصة تهذيب الكمال (٢/١٤٧)، الكاشف (٢/١٧٩)، تاريخ البخاري الكبير (٥/٣٣٥)، الجرح والتعديل (٥/ص٢٧٣) .","vol":"12","page":750},{"text":"<span data-type=\"title\" id=toc-4610>[٢٠٨٢] ابن عُمَيْر</span>\nاسم ابن عُمَيْر: عبد الملك بن عُمَيْر الفَرَسي: بفتح الفاء، وفتح الراء، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨٢) تهذيب الكمال (٢/٨٥٨)، تهذيب التهذيب (٦/١٤١)، (٨٦٤٥)، تقريب التهذيب (١/٥٢١)، الكاشف (٢/٢١٢)، تاريخ البخاري الكبير (٥/٤٢٦)، تاريخ البخاري الصغير (٢/٣٩)، الجرح والتعديل (٥/١٧٠٠)، ميزان الاعتدال (٢/٦٦٠)، لسان الميزان (٧/٢٩٢)، البداية والنهاية (١٠/٦١)، مقدة الفتح (٤١٢)، سير الأعلام (٥/٤٣٨) والحاشية، الثقات (٥/١١٦) .","vol":"12","page":750},{"text":"<span data-type=\"title\" id=toc-4611>[٢٠٨٣] بنو العنبر</span>\nهم بنو العَنبر بن عمرو بن تميم، وسيرد تامًا في النسب.","vol":"12","page":750},{"text":"<span data-type=\"title\" id=toc-4612>[٢٠٨٤] ابن عون</span>\nاسم ابن عون: عبد الله بن عون بن أَرْطَبان: بفتح الهمزة، وسكون الراء، وفتح الطاء المهملة، وبالباء الموحدة، والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨٤) تهذيب الكمال (٢/٧١٩)، تهذيب التهذيب (٥/٣٤٦)، (٦٠٠)، تهذيب التهذيب (١/٤٣٩)، (٢٥٦)، خلاصة تهذيب الكمال (٢/٨٦)، الكاشف (٢/١١٦)، تاريخ البخاري الصغير (٢/١١١)، تاريخ البخاري الكبير (٥/١٦٣)، الجرح والتعديل (١/١٤٥)، (٥/٦٠٥)، طبقات بن سعد (٧/٢٤)، سير الأعلام (٦/٣٦٤) والحاشية، الوافي بالوفيات (١٧/٣٨٩) والحاشية، الثقات (٧/٣) .","vol":"12","page":750},{"text":"<span data-type=\"title\" id=toc-4613>[٢٠٨٥] ابن عُيينة</span>\nاسم ابن عُيينة: سفيان بن عيينة بن محمد الهلالي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨٥) تهذيب الكمال (١/٥١٤)، تهذيب التهذيب (٤/١١٧)، تقريب التهذيب (١/٣١٢)، خلاصة تهذيب الكمال (١/٣٩٧)، الكاشف (١/٣٧٩)، تاريخ البخاري الكبير (٤/٩٤)، الجرح والتعديل (٤/١٩٧٣)، (١/ ٣٢)، ميزان الاعتدال (٢/١٧٠)، طبقات ابن سعد (٩/٨٣)، البداية والنهاية (١٠/٢٠٥)، (٢١٨، ٢٣٩، ٢٤٤)، الوافي بالوفيات (١٥/٢٨١)، الحلية (٧/٢٧٠)، سير الأعلام (٨/٤٥٤)، ديوان الأعلام (١١٠٤)، الثقات (٦/٤٠٣) .","vol":"12","page":750},{"text":"<span data-type=\"title\" id=toc-4614>الفصل الرابع: في الأنساب</span>\n<span data-type=\"title\" id=toc-4615>[٢٠٨٦] العامري</span>\nالعامري ينسب إِلى ثلاث قبائل من العرب:\nأحدها: عامر بن لُؤيّ بن غالب بن فِهْر بن مالك بن النَّضْر بن كِنانة بن خُزَيْمة بن مُدْرِكَة بن إِلياس بن مُضَر بن نِزار بن مَعَدّ بن عَدْنَان. بطن من قريش. والثاني: عامر بن صَعْصَعَة بن معاوية بن بكر بن هوازن بن منصور بن عكرمة بن خَصَفَة بن قَيْس عَيْلان بن مُضَر. والثالث: عامر بن تُجيب، وقد سبق في حرف التاء.\nالنَضْر: بفتح النون، وسكون الضاد المعجمة.\nوخُزَيْمة: بضم الخاء ⦗٧٥١⦘ المعجمة، وفتح الزاي.\nوخَصَفَة: بفتح الخاء المعجمة، وفتح الصاد المهملة، وفتح الفاء.\nوعَيلان: بفتح العين المهملة، وسكون الياء تحتها نقطتان.\nوتُجِيْب: بضم التاء فوقها نقطتان، وكسر الجيم، وسكون الياء، وبعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨٦) تهذيب الكمال (٢/٨٣٩)، تهذيب التهذيب (٦/٣٤٥)، (٦٦٢)، تقريب التهذيب (١/٥١٠)، (١٢٣٣)، خلاصة تهذيب الكمال (٢/١٦٧)، الكاشف (٢/٢٠٠)، تاريخ البخاري الكبير (٦/١٣)، الجرح والتعديل (٥/١٨٠٤)، ميزان الاعتدال (٢/٦٣٠)، لسان الميزان (٧/٢٨٨)، مقدمة الفتح (٤٢٠)، سير الأعلام (١٠/٣٨٩)، الحاشية، المغني (٣٧٣٩)، الثقات (٨/٣٩٦) .","vol":"12","page":750},{"text":"<span data-type=\"title\" id=toc-4616>[٢٠٨٧] العايذي</span>\nالعايذي: بكسر الياء تحتها نقطتان، وبالذال المعجمة.\nمنسوب إِلى عايذ بن عمران بن مَخزوم بن يَقَظَة بن مُرَّة بن كَعب بن لؤي بن كعب. بطن من قريش. وإِلى عايذ بن مالك بن بكر بن سَعد بن ضَبَّة بن أُدّ بن طَابِخة.\nيَقَظَة: بفتح الياء تحتها نقطتان، وفتح القاف، وفتح الظاء المعجمة.\nوضَبَّة: بفتح الضاد المعجمة، وتشديد الباء الموحدة.\nوطابِخَة: بكسر الباء الموحدة، وبالخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨٧) الأنساب (٣٧٩/أ)، عجالة المبتدي (٨٨) .","vol":"12","page":751},{"text":"<span data-type=\"title\" id=toc-4617>[٢٠٨٨] العايشي</span>\nالعايشي: بكسر الياء تحتها نقطتان، وبالشين المعجمة.\nمنسوب إِلى عَايش بن مالك بن تيم الله بن ثَعْلبة بن عُكابة بن صَعب بن علي بن بكر بن وايل، بطن من ربيعة.\nعُكابة: بضم العين المهملة، وتخفيف الكاف، وتخفيف الباء الموحدة.\nوصَعْب: بفتح الصاد المهملة، وسكون العين، وبالباء الموحدة.\nووايل: بكسر الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨٨) في الأنساب (٣٧٩/ب)، المبتدي (٨٧)، اللباب (٢/٣٠٨) وهى فيها (العاشي) .","vol":"12","page":751},{"text":"<span data-type=\"title\" id=toc-4618>[٢٠٨٩] العبدي</span>\nالعَبْدي: بفتح العين، وسكون الباء الموحدة.\nمنسوب إِلى قبيلتين: أحدهما: عبد القيس بن أَفْصى بن دُعْمِي بن جَدِيلة بن أسد بن رَبيعة بن نزار بن مَعد بن عدنان، ويقال فيه أيضًا: العبقسي. والثانية: عبدُ يالِيل بن سالم بن مالك بن حُطَيط بن جُشم بن ثَقيف.\nأَفْصى: بفتح الهمزة، وسكون الفاء، وفتح الصاد المهملة.\nودُعْمِي: بضم الدال المهملة، وسكون العين المهملة، وكسر الميم، وتشديد الياء.\nوجَدِيلة: بفتح الجيم، وكسر الدال المهملة.\nالعَبْقَسي: بفتح العين، وسكون الباء الموحدة، وفتح القاف، وكسر السين المهملة.\nوياليل: بيائين ساكنتين بنقطتين من تحتهما، وبلامين ⦗٧٥٢⦘ الأولى مكسورة.\nوحُطَيْط: بضم الحاء المهملة، وفتح الطاء المعجمة الأولى، وبعدها ياء ساكنة بنقطتين تحتها.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٨٩) هذه النسبة (العبدي) في الأنساب ليدن (٣٨١)، عجالة المبتدي (٨٨)، اللباب (٢/٣١٤) .","vol":"12","page":751},{"text":"<span data-type=\"title\" id=toc-4619>[٢٠٩٠] العبدري</span>\nالعَبْدَري: بفتح العين، وسكون الباء الموحدة، وفتح الدال المهملة، وبالراء.\nمنسوب إِلى عبد الدَّار بن قُصَيّ بن كِلاب بن مُرَّة بن كَعْب بن لُؤيّ [[بن غالب]] بن فِهْر بن مالك بن النَّضْر بن كِنانة. وقد تقدَّم باقي النسب، بطن من قريش.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩٠) في الأنساب «ليدن» (٣٨٠/ب)، عجالة المبتدي (٨٩)، اللباب (٣١٢) .","vol":"12","page":752},{"text":"<span data-type=\"title\" id=toc-4620>[٢٠٩١] العبسي</span>\nالعَبْسي: بفتح العين، وسكون الباء الموحدة، وبالسين المهملة.\nمنسوب إِلى قبيلتين من العرب. إِحداهما: عبس بن بَغِيض بن رَيْث بن غَطَفان بن سَعْد بن قَيْس عَيْلان بن مُضَر. والثانية: عبس مراد بطن منهم. قال ابن ماكولا: «وفي الأزد عبس، وهو ابن هوازن بن أسلم بن أفصى بن حارثة أخوه خزاعة» .\nبَغيض: بفتح الباء الموحدة، وكسر الغين المعجمة، وبالضاد المعجمة.\nورَيْث: بفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nوأسلم: بفتح اللام. وأفصى: بالفاء، والصاد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩١) في الأنساب «ليدن» (٣٨١/ب)، (٣٨٢/أ)، عجالة المبتدي (٨٨-٨٩)، اللباب (٢/٣١٥) .","vol":"12","page":752},{"text":"<span data-type=\"title\" id=toc-4621>[٢٠٩٢] العَبْشَمي</span>\nالعَبْشَمي: بفتح العين، وسكون الباء الموحدة، وفتح الشين المعجمة.\nمنسوب إِلى عبد شمس بن عبد مناف بن قَصي بن كلاب، منهم بنو أمية. وفي تميم عبد شَمس بن كعب بن سَعد، وقيل: عبد شمس بن سعد بن زَيْد مَناة بن تَميم. والنسبة إِليهم عَبشمي: بتشديد الياء، قاله ابن حبيب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩٢) في الأنساب «ليدن» (٣٨٢/ب)، عجالة المبتدي (٨٨)، اللباب (٢/٣١٥-٣١٦) .","vol":"12","page":752},{"text":"<span data-type=\"title\" id=toc-4622>[٢٠٩٣] العَبْقَسي</span>\nالعَبْقَسي: بفتح العين، وسكون الباء الموحدة، وفتح القاف، وبالسين المهملة.\nمنسوب إِلى عبد القيس، وقد تقدَّم ذِكره في العبدري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩٣) في الأنساب (٣٨٢/أ-ب)، عجالة المبتدي (٨٨)، العبدي، اللباب (٢/٣١٧) .","vol":"12","page":752},{"text":"<span data-type=\"title\" id=toc-4623>[٢٠٩٤] العَتَكي</span>\nالعَتَكِي: بفتح العين، وفتح التاء فوقها نقطتان، وبالكاف.\nمنسوب إِلى العتيك - بفتح العين، وكسر التاء - ابن الأَزْد، ويقال: الأسْد بن عِمران بن عمرو بن عَامر، بطن من الأزد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩٤) في الأنساب (٣٨٣/ب-٣٨٤/أ)، عجالة المبتدي (٩٠)، اللباب (٢/٣٢٢) .","vol":"12","page":752},{"text":"<span data-type=\"title\" id=toc-4624>[٢٠٩٥] العَجْلاني</span>\nالعَجْلاني: بفتح العين، وسكون الجيم، وبالنون.\nمنسوب إِلى عَجْلان بن زَيْد بن غَنْم بن سالم بن عَوْف بن الخَزْرج، بطن من الأنصار.\nغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩٥) في الأنساب «ليدن» (٣٨٥/ب)، عجالة المبتدي (٩١)، اللباب (٢/٣٢٧) .","vol":"12","page":753},{"text":"<span data-type=\"title\" id=toc-4625>[٢٠٩٦] العِجْلي</span>\nالعِجْلي: بكسر العين، وسكون الجيم.\nمنسوب إِلى عِجْل بن لُجَيْم بن صَعْب بن علي بن بكر بن وايل بن قاسِط بن هِنْب بن أَفْصى بن دُعْمي بن جَدِيلة بن أَسَد بن رَبيعة بن نزار.\nلُجَيم: بضم اللام، وفتح الجيم، وسكون الياء.\nووايل: بالياء تحتها نقطتان.\nوقاسط: بالقاف، والسين، والطاء المهملتين.\nوهِنْب: بكسر الهاء، وسكون النون، والباء الموحدة.\nوالباقي قد تقدَّم مضبوطًا في العَبْدي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩٦) في الأنساب «ليدن» (٣٨٥/أ)، عجالة المبتدي (٩١)، اللباب (٢/٣٢٥-٣٢٦) .","vol":"12","page":753},{"text":"<span data-type=\"title\" id=toc-4626>[٢٠٩٧] العُجيفي</span>\nالعُجَيْفي: بضم العين، وفتح الجيم، وسكون الياء، وبالفاء.\nمنسوب إِلى عُجَيف بن رَبيعة بن مالك بن حَنْظلة بن مالك بن زَيْد مناة بن تميم، وهم بالبصرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩٧) عجالة المبتدي (٩١) .","vol":"12","page":753},{"text":"<span data-type=\"title\" id=toc-4627>[٢٠٩٨] العَدَوي</span>\nالعَدَوي: بفتح العين، وفتح الدال المهملة.\nمنسوب إِلى عَدِيّ بن كَعب بن لُؤيّ بن غَالب. وقد تقدَّم تمام باقي النسب، وهم بطن من قريش قبيلة عمر بن الخطاب. وإِلى عَدِي بن عَبْد مناة بن أُدّ بن طَابِخَة بن إِلياس بن مُضَر، قبيلة أبي رفاعة العَدَوي.\nطابِخَة: تقدَّم في العايذي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩٨) في الأنساب «ليدن» (٣٨٦/أ-ب)، عجالة المبتدي (٩١)، اللباب (٢/٣٢٨-٣٣٠) .","vol":"12","page":753},{"text":"<span data-type=\"title\" id=toc-4628>[٢٠٩٩] العُذْري</span>\nالعُذْري: بضم العين، وسكون الذال المعجمة.\nمنسوب إِلى عُذْرة بن سعد (١) بن هُذَيْم بن زَيْد بن لَيْث بن سُود بن أَسْلُم بن الحاف بن قُضاعة.\nهُذَيم: بضم الهاء، وفتح الذال المعجمة، وسكون الياء.\nوسُود: بضم السين ⦗٧٥٤⦘ المهملة، وبالدال المهملة.\nوأسْلُم: بفتح الهمزة، وضم اللام.\nوالحاف: بالحاء المهملة، والفاء.\n_________\n(١) في خ: سعيد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٠٩٩) في الأنساب (٣٨٦/ب-٣٨٧/أ)، عجالة المبتدي (٩٢)، اللباب (٢/٣٣١-٣٣٢) .","vol":"12","page":753},{"text":"<span data-type=\"title\" id=toc-4629>[٢١٠٠] العَصَري</span>\nالعَصَري: بفتح العين، وفتح الصاد المهملة.\nمنسوب إِلى عَصَر بن عمرو بن عوف بن جَذِيمة بن عَوْف بن بكر بن عَوْف بن أَنْمار بن عمرو بن وَدِيعة بن لُكَيْز بن أَفْصى بن عبد القيس.\nأَنْمار: بالنون.\nولُكَيْز: بضم اللام، وفتح الكاف، وسكون الياء، وبالزاي.\nوأفصى: بالفاء، والصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠٠) في الأنساب «ليدن» (٣٩٢/أ)، عجالة المبتدي (٩٢)، اللباب (٢/٣٤٣-٣٤٤) .","vol":"12","page":754},{"text":"<span data-type=\"title\" id=toc-4630>[٢١٠١] العُطَارِدي</span>\nالعُطَارِدي: بضم العين، وبالدال المهملة.\nمنسوب إِلى عُطارِد بن عَوْف بن كَعْب بن سَعْد بن زيد مناة بن تميم، بطن من تميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠١) في الأنساب «ليدن»، عجالة المبتدي (٩٣)، اللباب (٢/٣٤٥-٣٤٦) .","vol":"12","page":754},{"text":"<span data-type=\"title\" id=toc-4631>[٢١٠٢] العَقَبي</span>\nالعَقَبي: بفتح العين، وفتح القاف، وبالباء الموحدة.\nمنسوب إِلى العَقَبة التي تُرْمَى بالجمرة في منى. والمراد به الذين بايعوا النَّبيَّ - ﷺ- بها من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠٢) في الأنساب (٣٩٤/ب)، «ليدن»، اللباب (٢/٣٤٨) .","vol":"12","page":754},{"text":"<span data-type=\"title\" id=toc-4632>[٢١٠٣] العَقَدي</span>\nالعَقَدي: بفتح العين، وفتح القاف، وبالدال المهملة.\n[منسوب إِلى بطن من بجيلة وقيل من قيس والمشهور بالنسبة إليهم أبو عامر عبد الملك بن عمرو.\nوالعَقَدي يروي عن شعبة] (١) .\n_________\n(١) بياض في الأصلين، وما بين الحاصرتين من \" اللباب \" لابن الأثير رحمه الله تعالى.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠٣) في الأنساب (٣٩٤/ب)، «ليدن»، اللباب (٢/٣٤٨) .","vol":"12","page":754},{"text":"<span data-type=\"title\" id=toc-4633>[٢١٠٤] العُقَيْلي</span>\nالعُقَيْلي: بضم العين، وفتح القاف، وسكون الياء الأولى.\nمنسوب إِلى عُقيل بن كعب بن ربيعة بن عامر بن صعصعة بن معاوية بن بكر بن هوازن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠٤) الأنساب «ليدن» (٣٩٥/ب)، عجالة المبتدي (٩٣)، اللباب (٢/٣٥٠) .","vol":"12","page":754},{"text":"<span data-type=\"title\" id=toc-4634>[٢١٠٥] العكلي</span>\nالعُكْلي: بضم العين، وسكون الكاف.\nمنسوب إِلى عُكْل وهي امرأة حَضَنَتْ ولد عوف بن إِياس بن قيس بن عوف بن عبد مَناة بن أُدّ بن طَابخة فنُسبوا إِليها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠٥) الأنساب «ليدن» (٣٩٥/ب): عقيل بن كعب بن عامر بن ربيعة ولعل فيه إقحام «بين عامر» انظر عجالة المبتدي (٩٣) .","vol":"12","page":754},{"text":"<span data-type=\"title\" id=toc-4635>[٢١٠٦] العَلَقي</span>\nالعَلَقي: بفتح العين، وفتح اللام، وبالقاف. ⦗٧٥٥⦘\nمنسوب إِلى عَلَقمة بن عَبْقَر بن أَنْمار بن إِراش بن عَمْرو بن الغَوْث بن نَبْت بن مالك بن زَيْد بن كَهْلان بن سَبَأ.\nعَبْقَر: بفتح العين، وسكون الباء الموحدة، وفتح القاف.\nوأنْمار: بسكون النون.\nوإِراش: بكسر الهمزة، وتخفيف الراء، وبالشين المعجمة.\nوالغَوْث: بفتح الغين المعجمة، وسكون الواو، وبالثاء المثلثة.\nونَبْت: بفتح النون، وسكون الباء الموحدة، وبالتاء فوقها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠٦) الأنساب «ليدن» (٣٩٧/أ)، عجالة المبتدي (٩٣)، اللباب (٢/٣٥٣) .","vol":"12","page":754},{"text":"<span data-type=\"title\" id=toc-4636>[٢١٠٧] العَمْري</span>\nالعَمْري: بفتح العين، وسكون الميم.\nمنسوب إِلى عَمْرو بن عَوْف بن مالك بن الأَوْس. بطن من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠٧) الأنساب (٣٩٨/ب)، عجالة المبتدي (٩٤)، اللباب (٢/٣٥٨) .","vol":"12","page":755},{"text":"<span data-type=\"title\" id=toc-4637>[٢١٠٨] العُمَري</span>\nالعُمَري - بضم العين، وفتح الميم - هو عمر بن حمزة بن عَبد الله بن عمر بن الخطَّاب منسوب إِلى جدِّ أبيه. وممن يعرف بالعُمَري عاصم بن مُحمد بن زيد بن عبد الله بن عمر بن الخطاب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠٨) تهذيب الكمال (٢/١٠٠٦)، تهذيب التهذيب (٧/٤٣٧)، (٧١٨)، تقريب التهذيب (٢/٥٣)، خلاصة تهذيب الكمال (٢/٢٦٧)، الكاشف (٢/٣٠٨)، الجرح والتعديل (٦/٥٥٠)، ميزان الاعتدال (٣/١٩٢)، لسان الميزان (٧/٣١٦)، تراجم الأحبار (٢/٥٤٩)، الثقات (٧/١٦٨) .","vol":"12","page":755},{"text":"<span data-type=\"title\" id=toc-4638>[٢١٠٩] العَمّي</span>\nالعَمّي: بفتح العين، وتشديد الميم.\nمنسوب إِلى مرة بن وايل بن عَمْرو بن مالك بن فَهْم بن غَنْم بن دَوْس، يقال لولد مرة بنو العمّ، والنسب إِليهم العَمِّي. فأما زيد العَمّي فليس منهم، وإنما قيل له العَمِّي لأنه كان كلما سُئِل عن شيء، قال: حتى أسأل عمي. وقد تقدَّم ذلك عند ذكر اسمه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٠٩) الأنساب (٣٩٩/ب)، عجالة المبتدي (٩٤)، اللباب (٢/٣٥٩) .","vol":"12","page":755},{"text":"<span data-type=\"title\" id=toc-4639>[٢١١٠] العنبري</span>\nالعَنْبري: بفتح العين، وسكون النون، وفتح الباء الموحدة، وبالراء.\nمنسوب إِلى عَنْبَر بن عمرو بن تميم. بطن من تميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١١٠) الأنساب (٣٩٩/ب-٤٠٠/ب)، عجالة المبتدي (٩٤)، اللباب (٢/٣٦٠-٣٦١) .","vol":"12","page":755},{"text":"<span data-type=\"title\" id=toc-4640>[٢١١١] العَنَزي</span>\nالعَنَزي: بفتح العين، وفتح النون، وبالزاي.\nمنسوب إِلى عَنَزة بن أَسَد بن رَبيعة بن نِزار بن مَعدّ بن عَدْنان، واسم عَنَزة: عامر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١١١) الأنساب (٤٠٠/أ)، عجالة المبتدي (٩٤)، اللباب (٢/٣٦)، (٣٦٢) .","vol":"12","page":755},{"text":"<span data-type=\"title\" id=toc-4641>[٢١١٢] العَنْزي</span>\nالعَنْزي: مثل الذي قبله إِلا أن نونه ساكنة.\nمنسوب إِلى عَنْز بن وايل بن قاسِط. وقد تقدَّم باقي النسب في العِجْلي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١١٢) الأنساب (٤٠٠/أ)، عجالة المبتدي (٩٤)، اللباب ٢٩٠/٣٦)، (٣٦٢) .","vol":"12","page":755},{"text":"<span data-type=\"title\" id=toc-4642>[٢١١٣] العَنْسي</span>\nالعَنْسي: بفتح العين، وسكون النون، وبالسين المهملة. ⦗٧٥٦⦘\nمنسوب إِلى عَنْس وهو زَيْد بن مَذْحِج بن أُدَد بن زَيد بن يشجب بن عَرِيب بن زيد بن كهلان.\nمَذْحِج: بفتح الميم، وسكون الذال المعجمة، وكسر الحاء المهملة، وبالجيم.\nوأُدَد: بضم الهمزة، وفتح الدال الأولى المهملة.\nويَشْجُب: بفتح الياء تحتها نقطتان، وسكون الشين المعجمة، وضم الجيم وبالباء الموحدة.\nوعَرِيب: بفتح العين المهملة، وكسر الراء، وبالياء بعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١١٣) الأنساب (٤٠١)، عجالة المبتدي (٩٤)، اللباب (٢/٣٦٢) .","vol":"12","page":755},{"text":"<span data-type=\"title\" id=toc-4643>[٢١١٤] العَوْذي</span>\nالعَوْذي: بفتح العين، وسكون الواو، وبالذال المعجمة.\nمنسوب إِلى عَوْذ بن سُوْد بن الحَجْر بن عمران بن عمرو بن عامر ماء السماء بطن من الأزد.\nوإِلى عَوْذ بن غالب بن قُطَيْعَة بن عَبْس بن ذُبيان، ينسب إِليهم بعض الشعراء.\nسُود: بضم السين، وسكون الواو، وبالدال المهملة.\nوالحَجْر: بفتح الحاء المهملة، وسكون الجيم.\nوقُطَيْعة: بضم القاف، وفتح الطاء المهملة، وسكون الياء، وفتح العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١١٤) الأنساب (٤٠١/ب)، عجالة المبتدي (٩٥)، اللباب (٢/٣٦٣) .","vol":"12","page":756},{"text":"<span data-type=\"title\" id=toc-4644>[٢١١٥] العَوْفي</span>\nالعَوْفي: بفتح العين، وسكون الواو، وبالفاء.\nمنسوب إِلى عوف بن عَدْوان بن عمرو بن قيس عيلان وقيل إِلى عوف بن سعد بن ظَرِب بن عِياذ بن يَشْكر بن عدوان بن عمرو بن قيس عيلان.\nعَدْوان: بفتح العين المهملة، وسكون الدال المهملة، وبالنون.\nوظَرِب: بفتح الظاء المعجمة، وكسر الراء، وبالباء الموحدة.\nوعِياذ: بكسر العين المهملة، وتخفيف الياء تحتها نقطتان، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١١٥) الأنساب (٤٠٢)، عجالة المبتدي (٩٤)، اللباب (٢/٣٧٦٤) .","vol":"12","page":756},{"text":"[]<span data-type=\"title\" id=toc-4645> العَيْشي</span>\nالعَيشي: بفتح العين، وسكون الياء تحتها نقطتان، وبالشين المعجمة.\nمنسوب إِلى عَايش بن مالك. وقد تقدَّم في أول الفصل، يقال في النسبة إِليه: العايشي والعيشي. قاله الحازمي، وابن ماكولا.","vol":"12","page":756},{"text":"<span data-type=\"title\" id=toc-4646>حرف الغين</span>\nوفيه أربعة فصول\n<span data-type=\"title\" id=toc-4647>الفصل الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-4648>[٢١١٦] غالب بن أبْجَر</span>\nهو غالب بن أبْجَر المُزَنيّ، ويقال: ابن ذِيْخ. قال ابن عبد البَرِّ: ولعله جَدُّه. يعد فيمن له صحبة ورواية، ويذكر في المُقلّين، وعِدَاده في أهل الكوفة، وكان من سكان البادية.\nروى عنه عبد الرحمن بن مُقَرِّن المزني، و[[يقال]] عبد الرحمن (١) بن مَعْقِل، حديثه في تحريم الحمر الأهلية (٢) .\nأبْجَر: بفتح الهمزة، وسكون الباء الموحدة، وفتح الجيم.\nوذِيْخ: بكسر الذال المعجمة، وسكون الياء تحتها نقطتان، وبالخاء المعجمة.\nومُقَرِّن: بضم الميم، وفتح القاف، وتشديد الراء المكسورة، وبالنُّون.\nومَعْقِل: بفتح الميم، وسكون العين، وكسر القاف.\n_________\n(١) في م: عبد الله.\n(٢) انظر الحديث رقم (٥٥٥٤) .","vol":"12","page":759},{"text":"<span data-type=\"title\" id=toc-4649>[٢١١٧] غُرَاب</span>\nهو غُرَاب الذي غَيَّرَ النَّبيُّ - ﷺ- اسمه، هكذا جاء في «سُنن أبي داود» ولم يبين نسبه، ولا الاسم الذي غيَّره به. وقال ابن عبد البَرِّ: إنه جعل اسمه مسلمًا، وهو مسلم القرشي، وقال: لا أدري من أي قُريش هو، وهو والد رَيْطَة بنت مسلم ويعدُّ في أهل مَكّة (١) .\n_________\n(١) انظر الحديث رقم (١٦٥) ص ١ / ٣٧٥.","vol":"12","page":759},{"text":"<span data-type=\"title\" id=toc-4650>[٢١١٨] غَرَفة بن الحارث</span>\nهو أبو الحارث غَرَفة بن الحارث الكِندي، له صُحبة ورواية. شهد فتح مصر ونزلها. ⦗٧٦٠⦘\nروى عنه عبد الله بن الحارث الأزْدي، وعبد الرحمن بن شُمَاسة المَهْري، وكعب بن عَلْقمَة.\nوغَرَفَة: بفتح الغين المعجمة، وفتح الراء، وبالفاء.\nوشُمَاسة: بضم الشين المعجمة، وتخفيف الميم، وبالسين المهملة.\nوالمَهْري: بفتح الميم، وسكون الهاء، وبالراء.","vol":"12","page":759},{"text":"<span data-type=\"title\" id=toc-4651>[٢١١٩] غُضَيْف بن الحارث</span>\nهو أبو أسماء غُضَيْف بن الحارث الثُّمَالي، ويقال: السَّكُوني، ويقال: الأزْدي شاميّ أدرك النَّبيَّ - ﷺ-، وقد اختُلف في صحبته. قال: ولدت على عهد رسول الله - ﷺ-، فبايعته وصافحني.\nوسمع عمر، وأبا ذرّ، وعائشة.\nروى عنه مكحول، وسُلَيْم بن عامر.\nغُضَيْف: بضم الغين، وفتح الضاد المعجمة، وسكون الياء، وبالفاء.\nوالثُّمالي: بضم الثاء المثلثة، وتخفيف الميم.\nوالسَّكُوني: بفتح السين المهملة، وضم الكاف، وبالنون.\nوسُلَيم: بضم السين وفتح اللام.","vol":"12","page":760},{"text":"<span data-type=\"title\" id=toc-4652>[٢١٢٠] غَيْلاَن بن سَلَمة</span>\nهو غَيْلان بن سَلَمَة بن مُغِيث بن مالك بن كعب بن عمرو بن سعد بن عوف بن ثقيف الثفقي. أسلم بعد فتح الطائف، ولم يهاجر، وهو أحد وجوه ثقيف، ومقدّميهم، وكان شاعرًا مُحسنًا، مات في آخر خلافة عمر.\nروى عنه عبد الله بن عمر، وعُرْوَة بن غيلان، وبِشْرُ بن عاصم، ونافع أبو السَّائب مولاه، وكان أسلم قبله، فلما أسلم غيلان ردَّ عليه ولاءه.\nمُغِيث: بضم الميم، وكسر الغين المعجمة، وسكون الياء، وبالثاء المثلثة.","vol":"12","page":760},{"text":"<span data-type=\"title\" id=toc-4653>[٢١٢١] غُزَيَّةُ بنت دُوْدَان</span>\nهي أم شَرِيك غُزَيَّة بنت دُوْدَان بن عوف بن عمرو بن عامر بن رواحة من بني عامر بن لؤي بن غالب. وقيل: اسمها غُزيلة. وفي نسبها خلاف. ويقال: هي التي وهبت نفسها للنبيِّ - ﷺ-، واختُلف في ذلك.\nروى عنها جابر بن عبد الله، وسعيد بن المُسيّب، وشَهر بن حَوْشَب، حديثها في قتل الوَزَغ. ويقال: إنها التي جاء ذكرها في حديث فاطمة بنت قيس في ⦗٧٦١⦘ قوله - ﷺ-: «اعتدي في بيت أمِّ شَرِيك» (١) . ولا يصحّ لأن تلك أنصارية وهذه قُرَشية. كذا جاء مبيّنًا في بعض طرق حديث فاطمة.\nغُزَيَّة: بضم الغين، وفتح الزاي، وتشديد الياء تحتها نقطتان.\nودُوْدَان: بضم الدال المهملة الأولى، وسكون الواو وبالنون.\nوغُزَيْلَة: بضم الغين، وفتح الزاي، وسكون الياء، وفتح اللام.\nوحَوشب: بفتح الحاء المهملة، وبالشين المعجمة.\n_________\n(١) انظر الحديث رقم (٧٧٥٩) و(٢٩٧٥) .","vol":"12","page":760},{"text":"<span data-type=\"title\" id=toc-4654>الفصل الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-4655>[٢١٢٢] غَالِب القَطَّان</span>\nهو غَالِب بن أبي غَيْلان، وهو ابن خَطّاف القَطَّان البصري.\nروى عن بكر بن عبد الله.\nروى عنه ضَمْرَة بن ربيعة.\nغَيْلان: بفتح الغين المعجمة، وسكون الياء، تحتها نقطتان.\nوخَطَّاف: بفتح الخاء المعجمة، وتشديد الطاء المهملة، وبالفاء. قاله أحمد بن حنبل، وغيره. وقال يحيى بن معين وعلي المديني: هو بضم الخاء، وهو اسم أبي غيلان.\nوضَمْرَة: بفتح الضاد المعجمة، وسكون الميم.","vol":"12","page":761},{"text":"<span data-type=\"title\" id=toc-4656>[٢١٢٣] غَسَّان</span>\nغَسَّان: بفتح الغين، وتشديد السين المهملة، وبالنون. اسم قبيلة، وقيل: اسم ماء، وسيرد في فصل النَّسب.","vol":"12","page":761},{"text":"<span data-type=\"title\" id=toc-4657>[٢١٢٤] الغَرِيف بن عَيَّاش</span>\nهو الغَرِيف بن عَيَّاش بن الدَّيلمي.\nيروي عن واثلة بن الأسقع.\nروى عنه إبراهيم بن أبي عَبْلَة. عِدَادُهُ في الشاميين.\nالغَرِيف: بفتح الغين، وكسر الراء، وبالفاء.\nوعَيَّاش: بفتح العين المهملة، وتشديد الياء تحتها نقطتان، وبالشين المعجمة.\nوواثلة: بالثاء المثلثة.\nوالأَسْقَعْ: بفتح الهمزة، وسكون السين، وفتح القاف، وبالعين المهملة.\nوعَبْلَة: بفتح العين المهملة، وسكون الباء الموحدة، وباللام.","vol":"12","page":761},{"text":"<span data-type=\"title\" id=toc-4658>[٢١٢٥] غَطَفَان</span>\nغَطَفَان: بفتح الغين، وفتح الطاء المهملة، أبو قبيلة من مضر، يرد بيانها في فصل النَّسب.","vol":"12","page":762},{"text":"<span data-type=\"title\" id=toc-4659>[٢١٢٦] غُطَيف</span>\nغُطَيف: بضم الغين، وفتح الطاء المهملة، وسكون الياء تحتها نقطتان، وبالفاء، أبو قبيلة من مراد، ويرد في فصل النَّسب.","vol":"12","page":762},{"text":"<span data-type=\"title\" id=toc-4660>[٢١٢٧] غِفَار</span>\nغِفَار: بكسر الغين، وتخفيف الفاء، وبالراء. أبو قبيلة من كِنَانة. وسيرد في فصل النسب.","vol":"12","page":762},{"text":"<span data-type=\"title\" id=toc-4661>[٢١٢٨] غَوْرَث</span>\nهو غَوْرَث بن الحارث مشرك جاهلي، وهو الذي جاء ذِكْره في صلاة الخوف في حديث جابر بن عبد الله (١)، وهو كذا ... (٢) .\n_________\n(١) انظر الحديث رقم (٤٠٥٤) .\n(٢) بياض في خ مقداره ثلاث كلمات، وفي م نصف سطر.","vol":"12","page":762},{"text":"<span data-type=\"title\" id=toc-4662>[٢١٢٩] غِيَاث بن إبراهيم</span>\nهو أبو عبد الرحمن غياث بن إِبراهيم النَّخَعيّ الكُوفي.\nحَدَّث عن إبراهيم بن أبي عَبْلَة، وأبي عمرو الأَوْزَاعي، وموسى الجُهني، وعثمان بن عطاء الخُرَاسَاني، ومُجَالِد بن سعيد، وغيرهم.\nروى عنه بقية بن الوليد، ومحمد بن خالد الحَنْظَلي، ويحيى بن إسماعيل الواسطي، وبُهلُول بن حَسَّان الأنباري، وعلي بن الجَعْد الجَوْهَري، وغيرهم، له ذكر في طبقات المجروحين (١)، كان ضعيفًا متروكَ الحديث.\nغِيَاث: بكسر الغين وتخفيف الياء، وبالثاء المثلثة.\nوعَبْلَة: بفتح العين المهملة، وسكون الباء الموحدة.\nوبَقِيّة: بفتح الباء الموحدة، وكسر القاف، وتشديد الياء تحتها نقطتان.\n_________\n(١) ١ / ١٣٧.","vol":"12","page":762},{"text":"<span data-type=\"title\" id=toc-4663>[٢١٣٠] غَيْلاَن بن جَامِع</span>\nهو غَيْلاَن بن جامِع المُحَاربي الكوفي، قاضي الكوفة.\nروى عن عبد الملك بن ميسرة، والحكم، وعلقمة بن مرثد.\nروى عنه سفيان الثوري وشعبة. ⦗٧٦٣⦘\nالمُحاربي: بضم الميم، وتخفيف الحاء المهملة، وبالراء، والباء الموحدة.\nومَيْسَرة: ضد ميمنة.\nومرثد: بالراء، والثاء المثلثة.","vol":"12","page":762},{"text":"<span data-type=\"title\" id=toc-4664>[٢١٣١] غَيْلاَن بن جَرِير</span>\nهو غَيْلاَن بن جَرِير المِعْوَلي البَصْري.\nروى عن أنس، وسمع أبا بُرْدَة.\nروى عنه حَمّاد بن زيد، ومَهْدي بن ميمون.\nالمِعْوَلي: بكسر الميم، وسكون العين المهملة، وفتح الواو.","vol":"12","page":763},{"text":"<span data-type=\"title\" id=toc-4665>الفصل الثالث: في الكنى والأبناء والألقاب</span>\n[٢١٣٢] أبو غَالب\nاسم أبي غالب حَزَوّر - بفتح الحاء المهملة، وفتح الزاي، وتشديد الواو، وبالراء - الباهلي البصري. قد ذكر في حرف الحاء.","vol":"12","page":763},{"text":"<span data-type=\"title\" id=toc-4667>[٢١٣٣] أبو غَسَّان</span>\nاسم أبي غَسَّان - بفتح الغين، وتشديد السين المهملة، وبالنون-: محمد بن مُطَرِّف: بضم الميم، وفتح الطاء، وتشديد الراء، وكسرها.","vol":"12","page":763},{"text":"[]<span data-type=\"title\" id=toc-4668> أبو غَطَفَان</span>\nاسم أبي غطفان: سعد بن ذريف المُرّي، وقيل: اسمه يزيد، تقدّم ذِكْره في حرف السين.","vol":"12","page":763},{"text":"<span data-type=\"title\" id=toc-4669>[٢١٣٤] أبو غُطَيْف</span>\nأبو غطيف - بضم الغين، وفتح الطاء المهملة، وسكون الياء تحتها نقطتان، وبالفاء - الهذلي.\nروى عن ابن عمر.\nروى عنه الإفريقي، حديثه في طهارة الحدث من كتاب الصلاة (١) .\nالإفريقي: بكسر الهمزة، وسكون الفاء، وكسر الراء، وسكون الياء تحتها نقطتان، وبالقاف.\n_________\n(١) انظر الحديث رقم (٣٦٠٥) .","vol":"12","page":763},{"text":"<span data-type=\"title\" id=toc-4670>[٢١٣٥] أبو غَلاَّب</span>\nاسم أبي غلاب - بفتح الغين، وتشديد اللاّم، وبالباء الموحدة ⦗٧٦٤⦘: يونس بن جُبَير الباهلي.\nجُبَيْر: بضم الجيم، وفتح الباء، وسكون الياء تحتها نقطتان، وبالراء.","vol":"12","page":763},{"text":"<span data-type=\"title\" id=toc-4671>[٢١٣٦] بنو غِفَار</span>\nبنو غفار: بكسر الغين المعجمة، وتخفيف الفاء. يرد ذكرهم في فصل النَّسب.","vol":"12","page":764},{"text":"<span data-type=\"title\" id=toc-4672>[٢١٣٧] بنو غَنْم</span>\nبنو غنم - بفتح الغين، وسكون النون - هو غنم بن تغلب بن وايل بن قاسط بن هنب بن أفصى بن دُعْمي بن جَديلة بن أسد بن ربيعة.\nتغلب: بالتاء فوقها نقطتان، وسكون الغين المعجمة.\nووايل: بالياء تحتها نقطتان.\nوقاسط وباقي الأسماء قد تقدم كثيرًا غير مرة.","vol":"12","page":764},{"text":"<span data-type=\"title\" id=toc-4673>[٢١٣٨] ابنة غيلان</span>\nابنة غيلان لها ذِكْر في حديث أم سلمة (١) . وقول المخنث لأخيها عبد الله بن أبي أمية عن ابنة غيلان: تقبل بأربع، وتدبر بثمان، وهو في كتاب الصحبة.\n_________\n(١) انظر الحديث رقم (٤٩٥٦) .","vol":"12","page":764},{"text":"<span data-type=\"title\" id=toc-4674>[٢١٣٩] غُنْدَر</span>\nاسم غندر - بضم الغين، وسكون النون، وفتح الدال المهملة وضمها، وبالراء - محمد بن جعفر، وغندر: لقب غلب عليه.","vol":"12","page":764},{"text":"<span data-type=\"title\" id=toc-4675>الفصل الرابع: في النسب</span>\n<span data-type=\"title\" id=toc-4676>[٢١٤٠] الغَاضِري</span>\nالغاضري: بكسر الضاد المعجمة.\nمنسوب إلى غاضرة بن مالك بن ثعلبة بن دُودان بن أسد بن خزيمة بن مدركة بن إلياس بن مضر. وقال ابن حبيب: غاضرة بنت مالك بن ثعلبة بها يعرفون.\nدُودان: بضم الدال الأولى المهملة، وبالنون.","vol":"12","page":764},{"text":"<span data-type=\"title\" id=toc-4677>[٢١٤١] الغَافِقي</span>\nالغافقي منسوب إلى غافِق بن العاص بن عمرو بن مازن [بن]⦗٧٦٥⦘ الأزد بن الغَوْث، قاله خليفة بن خَيّاط. وقال غيره: غافِق بن الشَّاهد بن عَكّ بن عُدْثان، بطن من الأزد.\nالغافقي: بكسر الفاء، وبعدها قاف.\nوالغَوْث: بفتح الغين المعجمة، وسكون الواو، وبالثاء المثلثة.\nوعَكّ: بفتح العين المهملة، وتشديد الكاف.\nوعُدْثان: بضم العين المهملة، وسكون الدال المهملة، وبالثاء المثلثة.","vol":"12","page":764},{"text":"<span data-type=\"title\" id=toc-4678>[٢١٤٢] الغَامِدي</span>\nالغامدي: بكسر الميم.\nمنسوب إلى غامد، وهو عمرو بن كعب بن الحارث بن كعب بن عبد الله بن مالك بن نضر بن الأزد. وقال الطبري: إنَّما سمي غامدًا لأنه كان بين قومه شيء فأصلح بينهم وتغمَّد كل ما كان من ذلك. وقيل: إنَّ غامدًا هو عمرو بن عبد الله بن كعب بن الحارث بن عبد الله بن مالك.","vol":"12","page":765},{"text":"<span data-type=\"title\" id=toc-4679>[٢١٤٣] الغُبَري</span>\nالغبري: بضم الغين، وفتح الباء الموحدة الخفيفة.\nمنسوب إلى غُبَر بن غَنْم بن حُبَيِّب بن كعب بن يشكر بن بكر بن وايل، قاله ابن حبيب وغيره. وقال شَبَاب: غُبَر بن يشكر بن علي بن بكر بن وايل، والأول أصح.\nغَنْم: بفتح الغين، وسكون النون.\nوحُبَيِّب: بضم الحاء المهملة، وفتح الباء الموحدة. وتشديد الياء تحتها نقطتان وكسرها.\nوشَباب: بفتح الشين المعجمة، وتخفيف الباء الموحدة الأولى.","vol":"12","page":765},{"text":"<span data-type=\"title\" id=toc-4680>[٢١٤٤] الغُدَاني</span>\nالغداني: بضم الغين، وتخفيف الدَّال المهملة، وبالنون.\nمنسوب إلى غُدَانة بن يربوع بن حنظلة بن مالك بن زيد مناة بن تميم. واسم غُدانة أشرس بفتح الهمزة، وسكون الشين المعجمة، وبالسين المهملة.","vol":"12","page":765},{"text":"<span data-type=\"title\" id=toc-4681>[٢١٤٥] الغَزّالي</span>\nالغزالي: بفتح الغين، وتشديد الزاي.\nاسمه محمد بن محمد بن محمد أبو حامد الغزالي الإمام، يرد في حرف الميم.","vol":"12","page":765},{"text":"<span data-type=\"title\" id=toc-4682>[٢١٤٦] الغَسَّانيّ</span>\nالغَسَّاني: بفتح الغين، وتشديد السين المهملة، وبالنون.\nمنسوب إلى مازن بن الأزد بن الغوث.\nوغَسَّان: ماء بين زَبيد ورِمَع نزلوا عليه ⦗٧٦٦⦘ فنسبوا إليه، وقال الدارقطني: غسان قبيلة. قال ابن الكلبي: مازن بن الأزد إليه جماع غسان، وإنَّما غسان ماء شربوا منه.","vol":"12","page":765},{"text":"<span data-type=\"title\" id=toc-4683>[٢١٤٧] الغَطَفَاني</span>\nالغطفاني: بفتح الغين، وفتح الطاء المهملة، وبالفاء.\nمنسوب إلى غطَفَان بن سعد بن قيس عيلان، قبيل كبير، منهم بطون وعمائر.","vol":"12","page":766},{"text":"<span data-type=\"title\" id=toc-4684>[٢١٤٨] الغُطَيفي</span>\nالغُطَيْفي: بضم الغين، وفتح الطاء المهملة، وسكون الياء، وبالفاء.\nمنسوب إلى غُطَيف بن عبد الله بن ناجِية بن مراد، بطن من مراد.\nناجِيَة: بالنون، والجيم المكسورة، وفتح الياء تحتها نقطتان.","vol":"12","page":766},{"text":"<span data-type=\"title\" id=toc-4685>[٢١٤٩] الغِفَاري</span>\nالغِفاري: بكسر الغين، وتخفيف الفاء.\nمنسوب إلى غِفار بن مُلَيْل بن ضَمْرة بن بكر بن عبد مناة بن كنانة بن خُزيمة بن مُدركة بن إلياس بن مضر.\nمُلَيْل: بضم الميم، وفتح اللام الأولى وسكون الياء تحتها نقطتان.","vol":"12","page":766},{"text":"<span data-type=\"title\" id=toc-4686>[٢١٥٠] الغَنَويّ</span>\nالغَنَوي: بفتح الغين، وفتح النون.\nمنسوب إلى غني، واسمه عمرو بن أَعْصُر، ويقال: يَعْصُر بن سعد بن قيس عَيلان بن مضر.\nأعصُر: بفتح الهمزة، وسكون العين المهملة، وضم الصاد المهملة.\nويَعْصُر: مثله أبدل الهمزة ياء تحتها نقطتان.","vol":"12","page":766},{"text":"[]<span data-type=\"title\" id=toc-4687> الغُورْجي</span>\nالغُوْرجيّ: بضم الغين، وسكون الواو، وبالراء، وبالجيم.\nمنسوب إلى [غُورَة: وهي قرية من قرى هَرَاة] (١) . والمراد به أحمد بن عبد الصمد بن أبي الفضل، وقد ذكر في حرف الهمزة، وهو أحد مشايخ الَكُروخي، في كتاب الترمذي.\n_________\n(١) بياض في خ وم، وما بين حاصرتين من \" اللباب \".","vol":"12","page":766},{"text":"<span data-type=\"title\" id=toc-4688>حرف الفاء</span>\nويشتمل على ثلاثة فصول الفصل الأول: في الأسماء، وفيه قسمان\n<span data-type=\"title\" id=toc-4690>القسم الأول: في الرجال</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-4691>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-4692>[٢١٥١] الفُجَيع بن عبد الله</span>\nهو الفُجَيع بن عبد الله بن جُنْدُع بن البَكَّاء، والبَكَّاء: هو ربيعة بن عمرو بن عامر بن ربيعة بن عامر بن صعصعة. وقيل: البَكَّاء هو ربيعة بن عامر بن صعصعة العامري البَكَّائي.\nوفد على النبيِّ - ﷺ- مع قومه، وسمع منه.\nروى عنه وَهْبُ بن عُقبة البَكَّائي.\nالفُجَيع: بضم الفاء، وفتح الجيم، وسكون الياء تحتها نقطتان، وبالعين المهملة.\nوجُنْدُع: بضم الجيم، وسكون النون، وضم الدال المهملة، وبالعين المهملة.\nوالبَكَّاء: بفتح الباء الموحدة، وتشديد الكاف، وبالمد.","vol":"12","page":769},{"text":"<span data-type=\"title\" id=toc-4693>[٢١٥٢] فُرَات بن حَيَّان</span>\nهو فُرات بن حَيّان بن ثَعْلَبة بن عبد العُزَّى بن حبيب بن حَيّة بن ربيعة بن ذهل بن سعد بن عجل بن لُجَيْم العجلي، حليف لأبي سفيان. وقيل: لبني سهم، له صحبة، يُعدُّ في أهل الكوفة.\nروى عنه حنظلة بن الربيع، وحارثة بن مُضَرّب، وقيس بن زهير، والحسن البصري.\nفُرات: بضم الفاء، وتخفيف الراء، وبالتاء فوقها نقطتان.\nوحَيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\nوحَيَّة: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\nولُجَيْم: بضم اللام، وفتح الجيم، وسكون الياء تحتها نقطتان.\nومُضَرب: بضم الميم، وفتح الضاد المعجمة، وتشديد الراء المكسورة، وبالباء الموحدة.","vol":"12","page":769},{"text":"<span data-type=\"title\" id=toc-4694>[٢١٥٣] فِرَاسُ بنُ حَابس</span>\nهو فِرَاس بن حَابس بن عِقال بن محمد بن سفيان بن مُجاشع بن دَارِم،وهو اسم الأقرع بن حابس في قول (١) . وقد تقدَّم ذِكْره في حرف الهمزة.\nفِراس: بكسر الفاء، وتخفيف الراء، وبالسين المهملة.\nوحابِس: بالحاء المهملة، وكسر الباء الموحدة، وبالسين المهملة.\nوعِقال: بكسر العين، وتخفيف القاف.\n_________\n(١) بل هو أخو الأقرع بن حابس، انظر \" أسد الغابة \" ٤ / ٣٥٣.","vol":"12","page":770},{"text":"<span data-type=\"title\" id=toc-4695>[٢١٥٤] فروة بن مُسَيْك</span>\nهو أبو عُمَيْر، فروة بن مسيك، ويقال: مُسَيْكة - والأول أكثر - بن الحارث بن سلمة بن الحارث بن ذويد بن مالك بن منبه بن غطيف بن عبد الله بن ناجِية بن مراد المرادي الغُطَيْفي، من أهل اليمن. قدم على رسول الله - ﷺ- سنة تسع، فأسلم. وقيل: بل قدم سنة عشر قبل قدوم عمرو بن معدي كرب، وانتقل إلى الكوفة زمن عمر بن الخطاب، وسكنها.\nروى عنه الشعبي، وأبو سَبْرة النخعي، وسعيد بن أبْيض، وكان فروة من وجوه قومه، ومقدّميهم، وكان شاعرًا، محسنًا.\nمُسَيْك: بضم الميم، وفتح السين المهملة، وسكون الياء تحتها نقطتان، وبالكاف.\nوذُوَيْد: بضم الذال المعجمة، وفتح الواو، وسكون الياء، وبالدال المهملة.\nومُنَبِّه: بضم الميم، وفتح النون، وتشديد الباء الموحدة، وكسرها.\nوغُطَيْف: بضم الغين المعجمة، وفتح الطاء المهملة، وسكون الياء، وبالفاء.\nوناجية: بالنون، والجيم، والياء تحتها نقطتان.\nومُراد: بضم الميم، وتخفيف الراء.\nوسَبْرة: بفتح السين المهملة، وسكون الباء الموحدة.","vol":"12","page":770},{"text":"<span data-type=\"title\" id=toc-4696>[٢١٥٥] فَرْوَة بن نُفَاثة</span>\nهو فَرْوَة بن نُفَاثة، ويقال: ابن عمرو، ويقال: ابن عامر الجُذَامي، ثم النّفاثي، له ذِكْر في غزوة حنين (١) . أخرج الحديث مسلم، وسمّاه فروة بن نُفَاثة، وذكر في رواية أخرى، وقال: فَرْوَة بن نُعَامَة، كان عاملًا لقيصر ملك الرّوم ⦗٧٧١⦘ على من يليه من العرب، وكان منزلُه بعَمّان من أرض الشام وفلسطين وما حولها، فبعث بإسلامه إلى النّبيّ - ﷺ-، وأهدى له بغلته البيضاء، فلمَّا بلغ الرّومَ ذلك حبسوه، ثم ضربوا عنقه، وصلبوه.\nنُفاثة: بضم النون، وتخفيف الفاء وبالثاء.\nعَمَّان: بفتح العين المهملة، وتشديد الميم، وبالنون.\n_________\n(١) انظر تخريج الحديث (٦١٦٢) .","vol":"12","page":770},{"text":"<span data-type=\"title\" id=toc-4697>[٢١٥٦] فَضَالَة بن عُبَيد</span>\nهو أبو محمد فَضَالَة بن عُبيد بن نافذ بن قيس بن صُهَيبة بن الأَصْرَم بن جحجبا بن كُلْفة بن عوف بن عمرو بن مالك الأنصاري العُمَري الأَوسيّ.\nأول مشاهده أحد، ثم شهد ما بعدها، وبايع تحت الشجرة، ثم انتقلَ إلى الشامِ فسكن دمشق، وقضى بها لمعاوية زمن خروجه إلى صفين، ومات بها في عهد معاوية، وقيل: مات سنة تسع وستين، وقيل: سنة ثلاث وخمسين وهو أصح.\nروى عنه مَيْسَرة مولاه، وإسماعيل بن عُبيد الله، وحَنَش السّبئي.\nفَضَالة: بفتح الفاء، وبالضاد المعجمة.\nوعُبيد: بضم العين.\nونافذ: بالنون، والفاء، والذال المعجمة.\nوصُهَيْبَة: بضم الصاد المهملة، وفتح الهاء، وسكون الياء، وبعدها باء موحدة.\nوالأَصْرَم: بفتح الهمزة، وسكون الصاد المهملة، وفتح الراء.\nوجَحْجَبَا: بفتح الجيم الأولى، وبعدها حاء مهملة ساكنة، وفتح الجيم الثانية، وبالباء الموحدة.\nوكُلْفة: بضم الكاف، وسكون اللام، وبالفاء.\nومَيْسَرة: ضد مَيْمَنة.\nوحَنَش: بفتح الحاء المهملة، وفتح النون، وبالشين المعجمة.\nوالسَّبَئي: بفتح السين المهملة، وفتح الباء الموحدة، وبعدها همزة مكسورة.","vol":"12","page":771},{"text":"<span data-type=\"title\" id=toc-4698>[٢١٥٧] الفضل بن العبّاس</span>\nهو أبو محمد، ويقال: أبو عبد الله، الفَضْل بن العباس بن عبد المطلب بن هاشم بن عبد مَناف الهاشمي القرشي، ابن عمِّ النبي - ﷺ-. غزا معه حنينًا، وثبت معه فيمن ثبت، وشهد حجة الوداع، وشهد غسلَه مع من شهد، ثم خرج إلى الشام مجاهدًا، وتوفي وله إحدى وعشرون سنة بناحية الأُردن في طاعون عَمَواس سنة ثماني عشرة، وقيل: إنه قتل يوم اليرموك سنة خمس عشرة، وقيل: يوم مَرْج الصُّفَّر سنة ثلاث عشرة وقيل: يوم أجنادين سنة ثلاث عشرة.\nروى عنه أخوه عبد الله، وأبو هريرة.","vol":"12","page":771},{"text":"[]<span data-type=\"title\" id=toc-4699> فُلان بن هبيرة</span>\nهكذا جاء في حديث أم هانئ بنت أبي طالب في كتاب «البخاري» و«ومسلم» و«الموطأ» ولم يسمه أحد منهم في كتابه. وهو الحارث بن هشام بن المغيرة بن عبد الله بن عمر مخزوم، هكذا قال الزبير وغيره. وقيل: إنه بعض بني زوجها منها، أو من غيرها، وزوجها كان هبيرة بن أبي وهب بن عمرو بن عايذ بن عمران بن مخزوم، وهو الأشبه، لأنها قالت: فلان ابن هبيرة. وقد تقدَّم ذِكْر الحارث في حرف الحاء.\nعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.","vol":"12","page":772},{"text":"<span data-type=\"title\" id=toc-4700>[٢١٥٨] فيروز الديلمي</span>\nهو أبو عبد الرحمن، وقيل: أبو عبد الله فيروز الديلمي، يقال: إنه ابن أخت النجاشي، ويقال له: الحِمْيَري لنزوله بحِمْيَر، وهو من أبناء فارس من فُرْس صنعاء، كان ممن وفد على النبي - ﷺ-، وهو قاتل الأسود العَنْسي الكذاب الذي ادَّعى النبوة باليمن، قتله في آخر أيام النبي - ﷺ-، ووصله خبرُه في مرضه الذي مات فيه.\nروى عنه ابناه الضحاك، وعبد الله، وكثير بن مرّة، وعروة بن رُوَيْم.\nمات في خلافة عثمان بن عفان.\nالعَنْسي: بفتح العين، وسكون النون، وبالسين المهملة.\nوكثير: ضد قليل.\nوَرُوَيْم: بضم الراء، وفتح الواو، وسكون الياء تحتها نقطتان.","vol":"12","page":772},{"text":"<span data-type=\"title\" id=toc-4701>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-4702>[٢١٥٩] الفَرَافِصة</span>\nهو الفرافصة بن عُمَيْر الحنفي، من الطبقة الأولى من تابعي المدينة في الدرجة الأولى العالية.\nروى عن عثمان بن عفّان.\nروى عنه القاسم بن محمد، وعبد الله بن أبي بكر.\nالفرافصة: بفائين، وراء خفيفة، وصاد مهملة إلاَّ أنه عند المحدِّثين بفتح الأولى. وقال ابن حبيب: كل اسم في العرب فُرافصة فهو مضموم الفاء الأولى، إلاَّ ⦗٧٧٣⦘ الفَرافصة بن الأحوص بن عمرو بن ثعلبة الكلبي. فيكون الفرافصة بن عمير عند ابن حبيب مضموم الأول، وأما أهل اللغة فلا يعرفون فيه الفتح.","vol":"12","page":772},{"text":"<span data-type=\"title\" id=toc-4703>[٢١٦٠] فرج</span>\nهو فَرج بن سعيد بن عَلْقمة بن سعيد بن أبْيض بن حَمّال السَّبئي يُعدُّ في أهل اليمن.\nروى عن عمه ثابت.\nروى عنه عبد الله بن الزبير الحميدي.\nحَمَّال: بفتح الحاء المهملة، وتشديد الميم.\nوالسَّبئي: بفتح السين المهملة، وفتح الباء الموحدة، وكسر الهمزة، والقصر.","vol":"12","page":773},{"text":"<span data-type=\"title\" id=toc-4704>[٢١٦١] فَرْقَد السَّبَخي</span>\nهو أبو يعقوب، فرقد بن يعقوب العابد السبخي.\nروى عن سعيد بن جبير.\nقال البخاري: في حديثه مناكير، مات زمن موت مالك بن دينار، وكان فرقد حائكًا من نصارى أرمينية.\nفرقد: بفتح الفاء، وسكون الواو، وبالقاف.\nوالسبخي: بفتح السين المهملة، وفتح الباء الموحدة، وبالخاء المعجمة.","vol":"12","page":773},{"text":"<span data-type=\"title\" id=toc-4705>[٢١٦٢] فروة بن نوفل</span>\nهو فروة بن نوفل الأشجعي. يعد في الكوفيين.\nسمع أباه، وعائشة.\nروى عنه أبو إسحاق الهمداني، وهلال بن يساف، أخرج حديثه أبو داود عن أبيه، وأخرجه الترمذي عنه، ولم يذكر أباه، وقال: وروي عن فروة وعن أبيه، وهو أصح. وحديثه في كتاب الدعاء (١) . وأبوه نوفل صحابي.\nروى عنه ابناه فروة، وعبد الرحمن.\n_________\n(١) انظر الحديث رقم (٢٢٥٢) .","vol":"12","page":773},{"text":"<span data-type=\"title\" id=toc-4706>[٢١٦٣] الفضل بن الحسن</span>\nهو الفضل بن الحسن بن عَمرو بن أميَّة الضّمري.\nسمع ابن عمر، وأبا هريرة، وعن عمه بكرًا.\nروى عنه عياش بن عقبة، وجعفر بن ربيعة، وابنه الحسن. ⦗٧٧٤⦘\nعيّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.","vol":"12","page":773},{"text":"<span data-type=\"title\" id=toc-4707>[٢١٦٤] الفضل بن دُكَين</span>\nهو أبو نعيم، الفَضْل بن دُكَيْن، ودكين لقبه، واسمه عمرو بن حمَّاد بن زهير بن دِرهم مولى آل طلحةَ بن عُبَيْد الله التيمي، ومن أهل الكوفة.\nسمع سليمان الأعمش، ومِسْعر بن كِدام، وابن أبي ليلى، وسُفيان الثوري، ومالك بن أنس، وشُعبة بن الحجاج، وحماد بن زيد، وحماد بن سلمة، وسفيان بن عيينة، وجماعة كثيرة.\nسمع منه عبد الله بن المبارك.\nوروى عنه أحمد بن حنبل، وإسحاق بن راهَوَيْه، وزهير بن حرب، ومحمد بن إسماعيل البخاري، وأبو زرعة، وأبو حاتم الرازيان، وخلق كثير من الأئمة، قدم بغداد وحدَّث بها وكان مزَّاحًا ذا دُعابة مع فقهه، ودينه وأمانته، وكان غاية في الإِتقانِ والحفظِ، وهو حجَّةُ.\nولد سنة تسع وعشرين ومائة، وقيل: سنة ثلاثين، ومات سنة ثماني عشرة ومائتين في آخرها، وقيل: سنة تسع عشرة في أيام المعتصم بن الرشيد.\nدُكَين: بضم الدال المهملة، وفتح الكاف، وسكون الياء، وبالنون.\nوكِدام: بكسر الكاف، وبالدال المهملة.\nورَاهَوَيْهِ: بالراء، وفتح الهاء، وفتح الواو، وسكون الياء تحتها نقطتان، وكسر الهاء الآخرة.","vol":"12","page":774},{"text":"<span data-type=\"title\" id=toc-4708>[٢١٦٥] فضيل بن سليمان</span>\nهو أبو سليمان، النميري.\nسمع موسى بن عقبة، وأبا مالك الأشجعي.\nفُضَيْل: بضم الفاء، وفتح الضاد المعجمة.","vol":"12","page":774},{"text":"<span data-type=\"title\" id=toc-4709>[٢١٦٦] فضيْل بن عِيَاض</span>\nهو أبو علي، فُضَيْل بن عِياض بن مسعود الخراساني، من ناحية مرو، وقيل: إنه ولد بسمرقند ونشأ بأبيورد، وهو الزاهد المشهور والعارف المذكور من ذوي الطبقات العالية، وأولي القيم الغالية.\nروى عن منصور، وعطاء بن السائب، والأعمش وغيرهم.\nومات بمكةَ سنة سبع وثمانين ومائة. ⦗٧٧٥⦘\nعِياض: بكسر العين المهملة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٦٦) تهذيب الكمال (٢/١١٠٣)، تهذيب التهذيب (٨/٢٩٤)، (٥٣٨)، تقريب التهذيب (٢/ ١١٣)، خلاصة تهذيب الكمال (٢/٣٣٨)، الكاشف (٢/٣٨٦)، تاريخ البخاري الكبير (٧/١٢٣)، الجرح والتعديل (٧/٤٦١)، ميزان الاعتدال (٣/٣٦١)، لسان الميزان (٧/٣٣٧)، تاريخ الثقات (٣٨٤)، تاريخ أسماء الثقات (١١٢٤)، ثقات (٧/٣١٥)، تراجم الاحبار (٣/٢٥١)، طبقات ابن سعد (٧/٣٦٣)، البداية والنهاية (١٠/١٩٩) .","vol":"12","page":774},{"text":"<span data-type=\"title\" id=toc-4710>[٢١٦٧] فُقيم اللَّخمي</span>\nهو فُقَيم بضم الفاء، وفتح القاف، وسكون الياء تحتها نقطتان.\nاللَّخمي: بالخاء المعجمة.\nروى عن عقبة بن عامر.\nروى عنه ... (١) .\n_________\n(١) بياض في م، خ مقداره أربع كلمات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٦٧) لم أجد ترجمة له في المصادر التي بين يدي.","vol":"12","page":775},{"text":"[]<span data-type=\"title\" id=toc-4711> فِهْر</span>\nفِهْر - بكسر الفاء، وسكون الهاء - هو ابن مالك بن النّضْر بن كِنانة.","vol":"12","page":775},{"text":"<span data-type=\"title\" id=toc-4712>[٢١٦٨] فِرعون</span>\nفرعون لعنه الله، قيل: إن اسمه الوليد بن مصعب بن الرَّيان، وهو فِرعون موسى ﵇، وفرعون لقبُ من كان يملك العمالقةَ بمصرَ يومئذ، فيقال: إن فرعون موسى ﵇ هو فرعونُ يوسفَ الصِّدِّيق بن يعقوب ﵉. والصحيح أنه غيرُه، لأن فرعونَ يوسفَ هو الرَّيَّان بن الوليد، وهو جدّ فرعون موسى [﵇ والله أعلم] (١) .\n_________\n(١) ما بين الحاصرتين سقط من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٦٨) المحبر (٤٦٧)،تاريخ اليعقوبي (١/٣٣، ١٨٦)،تاريخ الطبري (١/٣٨٦)، معجم البلدان (٥/٤٤٢)، تهذيب الأسماء واللغات (٢/٤٩)، الجامع لأحكام القرآن (١/٣٨٣) .","vol":"12","page":775},{"text":"<span data-type=\"title\" id=toc-4713>القسم الثاني: في النساء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-4714>الفرع الأول: في الصحابيات</span>\n<span data-type=\"title\" id=toc-4715>[٢١٦٩] فاختة بنت أبي طالب</span>\nهي أم هانئ، فاختة بنت أبي طالب بن عبد المطلب بن هاشم بن عبد مناف، أخت علي بن أبي طالب، وقيل: اسمها عاتكة، وقيل: هند. كان رسول الله - ﷺ- خطبها في الجاهلية، وخطبها هبيرة بن أبي وهب المخزومي، فزوجها أبو طالب من هبيرة فولدت له جَعْدَةَ وغيرَه، وأسلمت ففرق الإسلام بينها وبين هبيرة، وخطبها النبي - ﷺ- فقالت: والله إن كنت لأحبك في الجاهلية فكيف في الإسلام، ولكني امرأة مصبية، فسكت عنها.\nروى عنها علي، وابن عباس، وابن أبي ليلى، وعكرمة وعروة، والشعبي، وعطاء، وأبو صالح مولاها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٦٩) تهذيب (١٢/٤٤٠) رقم (٢٨٥٩)،التقريب (٢/٦٠٩)، (٦٢٥)،أسد الغابة (٧/٤٠٤)،أعلام النساء (٤/١٤)، (٥/٢٠٣)، الاستيعاب (٤/١٩٦٣)، الإصابة (٨/٣١٧)، تجريد أسماء الصحابة (٢/٣٣٧)، الكاشف (٣/٤٩٢)، تهذيب الكمال (٣/١٧٠٦)، الخلاصة (٣/٤٠٣)، الجرح والتعديل (٩/٤٦٧) .","vol":"12","page":775},{"text":"<span data-type=\"title\" id=toc-4716>[٢١٧٠] فاطمة بنت أبي حُبَيْش</span>\nهي فاطمة بن أبي حبيش بن المطلب بن أسد بن عبد العزى بن قصي بن كلاب القرشية الأسدية، وهي التي استحيضت.\nروى عنها عروة بن الزبير، وقيل: عروة عن عائشة عنها، وأم سلمة. وفاطمة هي زوجة عبد الله بن جحش.\nحُبَيْش: بضم الحاء المهملة، وفتح الباء الموحدة، وسكون الياء، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧٠) تهذيب (١٢/٤٤٢)، رقم (٢٨٦٢)، التقريب (٢/٦٩)، الثقات (٣/٣٣٥)، أسد الغابة (٧/٢١٨)، الإصابة (٨/٦١)، تجريد أسماء الصحابة (٢/٢٩٤)، الكاشف (٣/٣٧٧)، أزمنة التاريخ الإسلامي (٩٩٧)، الخلاصة (٣/٣٨٩)، تفسير الطبري (٣/٢٥٢٧)، تلقيح الأثر (٣٢٠)، أسماء الصحابة الرواة (ت٤٢٧) .","vol":"12","page":776},{"text":"<span data-type=\"title\" id=toc-4717>[٢١٧١] فاطمة بن حمزة</span>\nهي أم الفضل، فاطمة بنت حَمْزَة بن عبد المُطلب بن هاشم بن عبد مناف، وقيل: اسمها أمامة، وقيل: عمارة. وهي التي اختصم فيها علي بن أبي طالب، وزيد بن حارثة، وجعفر بن أبي طالب، لها ذِكْر في عمرة القضية، من كتاب الغزوات (١) .\nروى عنها عبد الله بن شدَّاد.\n_________\n(١) انظر الحديث رقم (٦٠٨٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧١) طبقات ابن سعد (٨/٤٨)،الاستيعاب (٤/١٩٥٠)،أسد الغابة (٧/٢١٩)، تجريد أسماء الصحابة (٢/٢٩٤)، الإصابة (٤/٣٨١) .","vol":"12","page":776},{"text":"<span data-type=\"title\" id=toc-4718>[٢١٧٢] فاطمة بنت عمرو</span>\nهي فاطمة بنت عمرو بن حَرَام، عمة جابر بن عبد الله الأنصاري لها ذِكْر في غزوة أُحد (١) .\nحرام: ضد حلال.\n_________\n(١) انظر الحديث رقم (٦٠٧٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧٢) الاستيعاب (٤/١٩٠٠)،الاستبصار (١٥٢)،أسد الغابة (٧/٢٢٩)، تجريد أسماء الصحابة (٢/٢٩٥)، الإصابة (٤/٣٨٤) .","vol":"12","page":776},{"text":"<span data-type=\"title\" id=toc-4719>[٢١٧٣] فاطمة بنت قيس</span>\nهي فاطمة بنت قيس بن خالد الأكبر بن وهب بن ثعلبة بن وايلة بن عمرو بن شيبان بن محارب بن فهر بن مالك بن النضر بن كنانة الفهرية القرشية، أخت الضحاك بن قيس. يقال: إنها كانت أكبر منه بعشر سنين، وكانت من المهاجرات الأول، وهي التي تروي حديث الدجال (١)، والجساسة (٢) وحديث العدة (٣) .\nروى عنها أبو سلمة بن عبد الرحمن، وعروة بن الزبير، والشعبي.\nكانت ذات جمال، وعقل، وكمال، وكانت عند أبي عمرو بن حفص بن المغيرة فطلقها، وزوجها النبي - ﷺ- من أسامة بن زيد مولاه.\nوايلة: بكسر الياء تحتها نقطتان. ⦗٧٧٧⦘\nوقد ذكر النسائي أن فاطمة بنت قيس من أسد قريش وأظنه وهم والله أعلم.\n_________\n(١) انظر الحديث رقم (٧٨٨٣) .\n(٢) انظر الحديث رقم (٧٨٣٨) .\n(٣) انظر الحديث رقم (٥٩٧٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧٣) تهذيب (١٢/٤٤٤) رقم (٢٨٦٦)، التقريب (٢/٦٠٩)، الثقات (٣/٣٣٦)، أسد الغابة (٧/ ٢٣٠)، أعلام النساء (٤/٩٢)، الاستيعاب (٤/١٩٠١)، الإصابة (٨/٦٩)، تجريد أسماء الصحابة (٢/٢٩٥)، الكاشف (٣/٤٧٨)، تهذيب الكمال (٣/١٦٩٣)، الخلاصة (٣/٣٨٩)، تلقيح فهوم أهل الأثر (٣٦٦)، أسماء الصحابة الرواة (ت: ٢٨٧) .","vol":"12","page":776},{"text":"[]<span data-type=\"title\" id=toc-4720> فاطمة بنت رسول الله - ﷺ </span>-\nقد تقدَّم ذِكْرها - ﵂ -، وأرضاها في الباب الأول. عند ذكر أولاد النبي - ﷺ- ولا حاجة إلى إعادته، فليطلب من هناك. وقد شرحناه مستوفى.","vol":"12","page":777},{"text":"<span data-type=\"title\" id=toc-4721>[٢١٧٤] فاطمة بن الوليد</span>\nهي فاطمة بنت الوليد بن عُتْبة بن ربيعة بن عبد شمس بن عبد مناف، امرأة سالم مولى أبي حذيفة، وهي ابنة أخي أبي حذيفة. كانت من المهاجرات الأول وهي يومئذ أفضل أيَامَى قريش، ثم تزوجها بعده الحارث بن هشام فيما قيل. هكذا جاء ذِكْرها في كتاب «الموطأ» في رضاعة الكبير (١) . والذي جاء في كتاب أبي داود، والنسائي في هذا الحديث أن اسمها هند، ولم أجد في أسماء الصحابيات هند بنت الوليد بن عتبة. وأخرج البخاري الحديث ولم يسمها إنما قال: وأنكحه أبو حذيفة ابنة أخيه الوليد.\n_________\n(١) انظر الحديث رقم (٩٠٤٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧٤) طبقات ابن سعد (٨/٢٣٨)،الاستيعاب (٤/١٩٠١)،أسد الغابة (٧/٢٣١)، تجريد أسماء الصحابة (٢/٢٩٥)،الإصابة (٤/٣٨٥)، المعارف (٢٧٣) .","vol":"12","page":777},{"text":"<span data-type=\"title\" id=toc-4722>[٢١٧٥] الفُرَيْعَة</span>\nهي الفُرَيْعة - بضم الفاء، وفتح الراء، وسكون الياء، وبالعين المهملة- بنت مالك بن سنان، ويقال: الفارعة، وهي أخت أبي سعيد الخدري. شهدت بيعة الرضوان.، ولها رواية، حديثها عند أهل المدينة.\nروت عنها زينب بنت كعب بن عجرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧٥) تهذيب (١٢/٤٤٥)،رقم (٢٨٧١)، التقريب (٢/٦١٠)، الثقات (٣/٣٣٧)، أسد الغابة (٧/٢٣٥)، أعلام النساء (٤/١٦٩)، تجريد أسماء الصحابة (٢/٢٩٦)، (٢٩٣)،الاستيعاب (٤/١٩٠٢)،الإصابة (٨/٧٣)،الكاشف (٣/٤٧٨)، تهذيب الكمال (٣/١٦٩٣)، الخلاصة (٣/٣٩٠)، تلقيح فهوم أهل الأثر (٣٧٠)، تراجم الإحبار (٣/٢٥٦)، مؤتلف الدارقطني (١٩٣٤) .","vol":"12","page":777},{"text":"<span data-type=\"title\" id=toc-4723>الفرع الثاني: في التابعيات</span>\n<span data-type=\"title\" id=toc-4724>[٢١٧٦] فاطمة بنت الحسين</span>\nهي فاطمة بنت الحسين بن علي بن أبي طالب الهاشمية القرشية، تزوجت الحسن بن الحسن بن علي بن أبي طالب، ومات عنها، فتزوجها عبد الله بن عمرو بن عثمان بن عفان ... (١) .\n_________\n(١) بياض في م مقداره نصف سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧٦) تهذيب (١٢/٤٤٢)،رقم (٢٨٦٣)، التقريب (٢/٦٠٩)،تهذيب الكمال (٣/١٦٩٢)، الكاشف (٣/٤٧٨)، الخلاصة (٣/٣٨٩)،تفسير الطبري (٦/٧٠٣٢)، المعرفة والتاريخ (٣/٢٦٥)، الثقات (٥/٣٠٠) .","vol":"12","page":777},{"text":"<span data-type=\"title\" id=toc-4725>[٢١٧٧] فاطمة بنت عمر</span>\nهي فاطمة بنت عمر بن الخطاب، أخت عبد الله، وحفصة، وأمها أم حكيم بنت الحارث، لها ذِكْر في الرضاعة من كتاب النكاح (١) .\n_________\n(١) انظر الحديث رقم (٩٠٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧٧) جمهرة النسب (١/١٥٠)،طبقات ابن سعد (٣/٢٦٦)،تاريخ الطبري (٤/١٩٩)،المعارف (١٨٥)، جمهرة ابن حزم (١٥٠، ١٥١) .","vol":"12","page":777},{"text":"[]<span data-type=\"title\" id=toc-4726> فاطمة بنت المنذر</span>\nهي فاطمة بنت المنذر بن الزبير بن العوام بن خويلد بن أسد بن عبد العزى بن قصي بن كلاب، زوجة هشام بن عروة بن الزبير بن العوام.\nروت عن أسماء بنت أبي بكر الصديق، وهي جدتها [أم أبيها] (١) أحاديث عدة.\nروى عنها زوجها هشام بن عروة، وهي المذكورة في أحاديث أسماء في صلاة الكسوف (٢) .\n_________\n(١) ما بين الحاصرتين سقط من م.\n(٢) انظر الحديث رقم (٤٢٧١) .","vol":"12","page":778},{"text":"<span data-type=\"title\" id=toc-4727>الفصل الثاني: في الكنى والألقاب</span>\n<span data-type=\"title\" id=toc-4728>[٢١٧٨] أبو فاطمة</span>\nهو أبو فاطمة الأزدي، ويقال: اللّيثي، ويقال: الدّوسي. له صحبة. ويقال: إن اسمه عبد الله. قال ابن عبد البر: وفي ذلك نظر، سكن الشام، ومصر واختلط بها، وقيل: إن أبا فاطمة الأزدي شامي، وإن أبا فاطمة الليثي مصري، وإنهما اثنان.\nروى عن الأزدي كثير بن مرّة، وأبو عبد الرحمن الحُبُلي، وإياس ابنه.\nكثير: ضد قليل.\nوالحُبُلي: بضم الحاء المهملة، وضم الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧٨) تهذيب (١٢/٢٠١) رقم (٩٢٩)، تقريب (٢/٤٦٢)، أسد الغابة (٦/٢٤٢)، (٢٤٣)، الاستيعاب (٤/١٧٢٦)، الكاشف (٣/٣٦٧)،تجريد أسماء الصحابة (٢/١٩٢)، الخلاصة (٣/٢٣٨)، الجرح والتعديل (٩/٤٢٤)، تهذيب الكمال (٣/١٦٣٧)، الإصابة (٧/٣١٨)، (٣١٩) .","vol":"12","page":778},{"text":"[]<span data-type=\"title\" id=toc-4729> أبو فراس</span>\nهو أبو فراس - بكسر الفاء، وتخفيف الراء، وبالسين المهملة - الربيع بن زياد الحارثي تابعي، وقد تقدم في حرف الراء، وهو الذي جاء حديثه في كتاب الخلافة (١) .\n_________\n(١) انظر الحديث رقم (٢٠٢٥) .","vol":"12","page":778},{"text":"<span data-type=\"title\" id=toc-4730>[٢١٧٩] أم فروة الأنصارية</span>\nهي أم فروة الأنصارية صحابية كانت من المبايعات.\nروى حديثها القاسم بن غنام. هكذا جاء عندنا في الكتاب أم فروة الأنصارية، وكذلك ذكر ابن مندة في كتابه وغيره، فسمى أم فروة الأنصارية وأم فروة بنت أبي قحافة أخت أبي بكر الصديق أخرى. وقال ابن عبد البر: أم فروة بنت أبي قحافة هي التي زوجها أبو بكر من الأشعث بن قيس الكندي، فولدت له محمدًا وغيره. وقال: وأم فروة هذه كانت من المبايعات الأول التي بايعت رسول الله - ﷺ- حديثها عند القاسم بن غنَّام الأنصاري، عن بعض أمهاته، عن أم فروة، قال: وقد قال بعضهم في أم فروة هذه الأنصارية، وهو وهم، وإنما جاء ذلك ⦗٧٧٩⦘ والله أعلم لأن القاسم بن غنام يقول في حديثه - مرّة - عن جدّته الدنيا، عن جدّته القصوى، - ومرّة- عن بعض أمهاته عن عمة له، والصواب ما ذكرناه، فإن ابن عبد البر جعلهما واحدة، وغيره جعلهما اثنتين.\nغَنَّام: بفتح الغين المعجمة، وتشديد النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٧٩) تهذيب (١٢/٤٧٦)، رقم (٢٩٧٤)، تقريب (٢/٦٢٣)، أسماء الصحابة الرواة (ت: ٤٢٥) .","vol":"12","page":778},{"text":"<span data-type=\"title\" id=toc-4731>[٢١٨٠] أم الفضل</span>\nاسم أم الفضل، لبابة - بضم اللام، وتخفيف الباء الموحدة الأولى - بنت الحارث، أخت ميمونة زوج النبي - ﷺ-. وسيجيء ذِكْرها في حرف اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨٠) تهذيب (٤٧٦/١٢)،تقريب (٢/٦٢٣)،أسماء الصحابة الرواة: (ت:٩٤) .","vol":"12","page":779},{"text":"[]<span data-type=\"title\" id=toc-4732> ابن فارس</span>\nهو أحمد بن الحسين بن فارس، صاحب كتاب «مجمل اللغة» وقد تقدَّم في حرف الهمزة.","vol":"12","page":779},{"text":"<span data-type=\"title\" id=toc-4733>[٢١٨١] ابن الفراس</span>ي\nهكذا جاء حديثه في كتاب القناعة (١) من حرف القاف، ولم يسمه. وعند النسائي ابن الفراسي عن أبيه الفراسي. ويقال: لأبيه: الفراس والفراسي، وهو من بني فراس بن غنم بن مالك بن كنانة.\nوهو روى عن أبيه، ولأبيه صحبة.\nوروى عن أبيه مسلم بن مَخْشي، وقد جاء في رواية أخرى مُسْلِم بن مَخْشي عن الفراسي.\nالفراسي: بكسر الفاء، وتخفيف الراء، وبالسين المهملة.\nومَخْشِيُّ: بفتح الميم، وسكون الخاء، وكسر الشين المعجمة، وتشديد الياء.\n_________\n(١) انظر الحديث رقم (٦١٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨١) تهذيب التهذيب (١٢/٣٠٧)، الجرح والتعديل (٩/٣٢٦)، طبقات خليفة (١٢٤، ٣٠٧) .","vol":"12","page":779},{"text":"[]<span data-type=\"title\" id=toc-4734> ابن فُضَيْل</span>\nهو أبو عبد الرحمن، محمد بن فضيل بن غزوان، مولى بني ضبة في حرف الميم.\nوفضيل: تصغير فضل، بالضاد المعجمة.\nوغَزْوان: بفتح الغين المعجمة، وسكون الزاي، وبالنون.","vol":"12","page":779},{"text":"<span data-type=\"title\" id=toc-4735>[٢١٨٢] ابن فهد</span>\nهو الذي جاء ذِكْره في العزل من كتاب النكاح (١) في «الموطأ» وهو مذكور بالقاف. وفيه كلام وخلاف. يرد ذكره في حرف القاف في فصل الأبناء، ولم ⦗٧٨٠⦘ يعين أحد من العلماء على اختلافهم في ضبطه اسمه، وإنما قالوا ابن فهد، وقد قال ابن معين فيما حكاه الدارقطني وابن ماكولا: إنه بالفاء دون القاف.\n_________\n(١) انظر الحديث رقم (٩١٠٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨٢) راجع الموطأ - كتاب الطلاق (٢/٥٩٥) .","vol":"12","page":779},{"text":"[]<span data-type=\"title\" id=toc-4736> ابن فيروز</span>\nهو الضحاك بن فيروز الديلمي، تابعي، وقد تقدم ذكره في حرف الضاد.","vol":"12","page":780},{"text":"<span data-type=\"title\" id=toc-4737>الفصل الثالث: في الأنساب</span>\n[]<span data-type=\"title\" id=toc-4738> الفَارسي</span>\nالفارسي: منسوب إلى فارس، وهم هذا الجيل المعروف من العجم. والمراد به في الحديث أبو هدبة إبراهيم بن هدبة، وقد تقدم في حرف الهمزة.","vol":"12","page":780},{"text":"<span data-type=\"title\" id=toc-4739>[٢١٨٣] الفُراتي</span>\nالفراتي: بضم الفاء، وتخفيف الراء، وبالتاء فوقها نقطتان.\nمنسوب إلى الفرات، والمراد به في الذكر شيخُنا الإِمام العالم الحافظ العارف أبو القاسم يعيش بن صدقة بن علي الفراتي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨٣) لم أجده.","vol":"12","page":780},{"text":"[]<span data-type=\"title\" id=toc-4740> الفِراسي</span>\nالفراسي: بكسر الفاء، وتخفيف الراء، وبالسين المهملة.\nمنسوب إلى فِراس بن غنم بن مالك بن كنانة. وقد ذكر في الفصل الثاني.","vol":"12","page":780},{"text":"<span data-type=\"title\" id=toc-4741>[٢١٨٤] الفَراوي</span>\nالفراوي: بفتح الفاء، وتخفيف الراء.\nمنسوب إلى فراوة (١) اسم موضع من بلد نيسابور. والمراد به في الذكر الإمام محمد بن الفضل، وهو مذكور في حرف الميم.\n_________\n(١) انظر \" معجم البلدان \" ٤ / ٢٤٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨٤) يأتي.","vol":"12","page":780},{"text":"<span data-type=\"title\" id=toc-4742>[٢١٨٥] الفراهيذي</span>\nالفراهيذي: بفتح الفاء، وتخفيف الراء، وكسر الهاء، وسكون الياء، وبالذال المعجمة.\nمنسوب إلى فراهيذ بن سابة بن مالك بن فهم بن غنم بن دوس، بطن من الأزد، ويقال في النسب إليهم أيضًا: الفرهوذي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨٥) لم أجده.","vol":"12","page":780},{"text":"<span data-type=\"title\" id=toc-4743>[٢١٨٦] الفَرَبْري</span>\nالفربري: بفتح الفاء، وفتح الراء، وسكون الباء الموحدة، وكسر الراء الثانية.\nمنسوب إلى فربر (١)، وهي مدينة من بلاد خراسان. والمراد بالمنسوب إليها في الذكر أبو عبد الله محمد بن يوسف ابن مطر راوي «صحيح البخاري» .\n_________\n(١) انظر \" معجم البلدان \" ٤ / ٢٤٥.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨٦) عجالة المبتدئ (/١٠٠) .","vol":"12","page":780},{"text":"[]<span data-type=\"title\" id=toc-4744> الفَرَسي</span>\nالفرسي: بفتح الفاء، وفتح الراء، وبالسين المهملة.\nمنسوب إلى الفرس، والمراد به في الذكر عبد الملك بن عمير، نسب إلى فرس كان له، وقد ذكر في حرف العين.","vol":"12","page":781},{"text":"<span data-type=\"title\" id=toc-4745>[٢١٨٧] الفِرْيَابي</span>\nالفريابي: بكسر الفاء، وسكون الراء، وبالياء تحتها نقطتان، وبالباء الموحدة.\nمنسوب إلى «فيرياب» مدينة ببلاد الترك (١)، بحذف الباء الأولى، وقد ينسب إليها بإثباتها.\n_________\n(١) انظر \" معجم البلدان \" ٤ / ٢٨٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨٧) الأنساب (٩/٢٩٠) .","vol":"12","page":781},{"text":"<span data-type=\"title\" id=toc-4746>[٢١٨٨] الفزاري</span>\nالفزاري: بفتح الفاء، وتخفيف الزاي، وبالراء.\nمنسوب إلى فزارة بن ذُبْيَان بن بَغِيض بن رَيْث بن غطفان بطن كبير.\nبغيض: بفتح الباء الموحدة، وكسر الغين المعجمة، وسكون الياء، وبالضاد المعجمة.\nوريث: بفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨٨) الأنساب (٤٢٧/ب)","vol":"12","page":781},{"text":"<span data-type=\"title\" id=toc-4747>[٢١٨٩] الفِلَسطيني</span>\nالفلسطيني: بكسر الفاء، وفتح اللام، وسكون السين المهملة، وكسر الطاء المهملة، وبالياء، بعدها نون.\nمنسوب إلى فلسطين (١) وهي البلاد التي ما بين الشام، والأردن، وأرض مصر، ومنها عكا، والرَّملة، وغزة، وعسقلان، وغيرها.\n_________\n(١) انظر \" معجم البلدان \" ٤ / ٢٧٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٨٩) الأنساب (٤٣١ /ب) .","vol":"12","page":781},{"text":"<span data-type=\"title\" id=toc-4748>[٢١٩٠] الفِهْري</span>\nالفهري: بسكر الفاء.\nمنسوب إلى فهر بن مالك بن النضر بن كنانة بن خُزَيمة بن مُدْركة بن إلياس بن مُضر، وهو آخر بطون قريش.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩٠) الأنساب (٤٣٤/ب) .","vol":"12","page":781},{"text":"<span data-type=\"title\" id=toc-4749>[٢١٩١] الفَهْمي</span>\nالفهمي: بفتح الفاء، وسكون الهاء.\nمنسوب إلى فَهم بن عمرو بن قيس عيلان بن مضر بن نزار بن معد بن عدنان، بطن كبير من مضر عيلان.\nعَيْلان: بفتح العين المهملة، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩١) الأنساب (٤٣٥/أ)، قال السمعاني: منهم أبو الحارث الليث بن سعد الفهمي المصري إمام الفقه والحديث.","vol":"12","page":781},{"text":"<span data-type=\"title\" id=toc-4750>حرف القاف</span>\nويشتمل على أربعة فصول<span data-type=\"title\" id=toc-4751> الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-4752>القسم الأول: في الرجال</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-4753>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-4754>[٢١٩٢] قباث بن أشْيَم</span>\nهو قباث بن أَشيم بن عامر بن الملَوِّح بن يعمر بن عوف بن كعب بن عامر بن ليث الليثي، ويقال: التميمي، والكناني، وهو الأكثر، سكن دمشق.\nروى عنه عامر بن زيد الليثي، وعبد الرحمن بن زياد، وعبد الملك بن مروان، ويونس بن سيف، وقيس بن مَخْرمة. قال البخاري: ويقال فيه: قباث بن رسيم ولا يصح.\nقُبَاث: بضم القاف، وتخفيف الباء الموحدة، وبالثاء المثلثة، وهكذا قيده ابن ماكولا. وقال ابن ناصر: هو بفتح القاف لا خلاف بين أهل العلم في ذلك.\nوأشيم: بفتح الهمزة، وسكون الشين المعجمة، وفتح الياء تحتها نقطتان.\nوالملوِّح: بضم الميم، وتشديد الواو، وبالحاء المهملة.\nويعمر: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وفتح الميم.\nورسيم: بفتح الراء، وكسر السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩٢) تهذيب التهذيب (٨/٣٤٢)، (٦٢٣)، تقريب التهذيب (٢/١٢٢)،خلاصة تهذيب الكمال (٢/٣٤٩)، الكاشف (٢/٣٩٥)، تاريخ البخاري الكبير (٧/١٩٢)،الجرح والتعديل (٧/ص١٤٣)، الثقات (٣/٣٤٨)، أسد الغابة (٤/٣٧٩)، تجريد أسماء الصحابة (٢/١٠)،الإصابة (٥/٤٠٧)، الاستيعاب (٢/١٣٠٣)،البداية والنهاية (٣/٣٠١) .","vol":"12","page":785},{"text":"<span data-type=\"title\" id=toc-4755>[٢١٩٣] قَبِيصَة بن ذُؤَيْب</span>\nهو أبو إسحاق، وقيل: أبو سعيد قبيصة بن ذؤيب بن حلحلة، ويقال: ابن حبيب بن حلحلة بن عمرو بن كليب بن أصرم بن عبد الله الخزاعي، ولد في أول سنة من الهجرة، وقيل: عام الفتح. ويقال: إنه أتي به إلى النبي - ﷺ- فدعا له، وكان ذا علم، وفقه، ورفعة.\nقال الزبير: كان قبيصة من علماء هذه الأمة. وقال أبو الزناد: كان يعد من فقهاء ⦗٧٨٦⦘ المدينة أربعة: ابن المسيب، وعروة بن الزبير، وعبد الملك بن مروان، وقبيصة بن ذؤيب.\nروى عن أبو هريرة، وأبي الدرداء، وزيد بن ثابت.\nروى عنه الزُّهري، ورجاء بن حيوة، ومكحول.\nمات سنة ست وثمانين، هذا قول ابن عبد البر في كتابه. جعله من الصحابة، وغيره لم يثبته في الصحابة بل جعله في الطبقة الثانية من تابعي الشام.\nقَبِيصَة: بفتح بالقاف، وكسر الباء الموحدة، وبالصاد المهملة.\nوذؤَيب: تصغير ذئب.\nوحَلْحَلَة: بفتح الحاءين المهملتين، وسكون [[اللام]] الأولى.\nوأصْرم: بفتح الهمزة، وسكون الصاد المهملة.\nوالزناد: بالنون.\nوحَيْوة: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الواو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩٣) تهذيب الكمال (٢/١١١٩)، تهذيب التهذيب (٨/٣٤٦)، (٦٢٨)، تقريب التهذيب (٢/١٢٢)، خلاصة تهذيب الكمال (٢/٣٤٩)، الكاشف (٢/٣٩٦)، تاريخ البخاري الكبير (٧/١٧٤)، تاريخ البخاري الصغير (١/٢٠٣)، الجرح والتعديل (٧/٧١٣)، تاريخ الثقات (٣٨٨)، تراجم الأحبار (٣/٢٧٤)، (٢٨٦)، تاريخ الثقات (٣٨٨) .","vol":"12","page":785},{"text":"<span data-type=\"title\" id=toc-4756>[٢١٩٤] قَبِيْصة بن مُخَارق</span>\nهو أبو بِشْر، قَبِيصَةُ بنُ مخارق بن عبد الله بن شداد بن معاوية بن أبي ربيعة بن نَهِيك بن هلال بن عامر الهلالي، وفد على النبي - ﷺ-. عداده في أهل البصرة.\nروى عنه ابنه قطن، وأبو عثمان النَّهدي، وكِنانة بن نعيم، وأبو قلابة.\nبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nونهيك: بفتح النون، وكسر الهاء، وبالكاف.\nوالنهدي: بفتح النون، وبالدال المهملة.\nونعيم: بضم النون، وفتح العين المهملة.\nوقلابة: بكسر القاف، وتخفيف اللام، وبالباء الموحدة.\nومُخارق: بضم الميم، وبالخاء المعجمة، وبالراء، والقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩٤) تهذيب الكمال (٢/١١٢٠)،تهذيب التهذيب (٨/٣٥٠)، (٦٣٢)،تقريب التهذيب (٢/١٢٣)، خلاصة تهذيب الكمال (٢/٣٥٠)،الكاشف (٢/٣٩٦)، تاريخ البخاري الكبير (٧/١٧٣)، الجرح والتعديل (٧/١٢٤)، أسد الغابة (٤/٣٨٣)،تجريد أسماء الصحابة (٢/١١)، طبقات ابن سعد (١/ ٣٠٩)، (٩/١٥٦)، الإصابة (٥١/٤١٠) .","vol":"12","page":786},{"text":"<span data-type=\"title\" id=toc-4757>[٢١٩٥] قَبِيصة بن وقّاص</span>\nهو قبيصة بن وقاص السلمي سكن البصرة وعداده فيهم.\nروى عنه صالح بن عبيد. قال ابن عبد البر: «لم يُروَ عنه غير حديث واحد»، ولا رواه عنه غير صالح.\nوقاص: بفتح الواو، وتشديد القاف، وبالصاد المهملة.\nوالسلمي: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩٥) تهذيب الكمال (٢/١١٢٠)، تهذيب التهذيب (٨/٣٥١)، (٦٣٤)،تقريب التهذيب (٢/١٢٣)، خلاصة تهذيب الكمال (٢/٣٥٠)، الكاشف (٢/٣٩٦)، تاريخ البخاري الكبير (٧/١٧٣)،الجرح والتعديل (٧/١٢٤)، الثقات (٣/٣٤٥)،أسد الغابة (٤/٣٨٤)،تجريد أسماء الصحابة (٢/١١)، الاستيعاب (٢/١٢٧٣)، الإصابة (٥/٤١٢) .","vol":"12","page":786},{"text":"<span data-type=\"title\" id=toc-4758>[٢١٩٦] قتادة بن النُّعمان</span>\nهو أبو عُثمان، ويقال: أبو عَمْرو، ويقال: أبو عبد الله، ⦗٧٨٧⦘ وقيل: أبو عمر قتادة بن النعمان بن زيد بن عامر بن سواد بن كعب، وهو ظفر بن الخزرج بن عمرو بن مالك بن الأوس الظفري الأنصاري، عقبيّ بدريّ وشهد بعدها المشاهد كلها.\nروى عنه أخوه لأمه أبو سعيد الخدري، ومحمود بن لبيد وعبيد بن حُنَيْن، وعمر ابنه.\nمات سنة ثلاث وعشرين وقيل: أربع، وله خمس وستون سنة وصلى عليه عمر. وكان من فُضلاء الصحابة.\nظفر: بفتح الظاء المعجمة، وفتح الفاء.\nوحنين: بضم الحاء، وفتح النون الأولى، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩٦) تهذيب الكمال (٢/١١٢٢)، تهذيب التهذيب (٨/٣٥٧)، (٦٣٨)، تقريب التهذيب (٢/١٢٣)، خلاصة تهذيب الكمال (٢/٣٥١)، الكاشف (٢/٣٩٧)، تاريخ البخاري الكبير (٧/١٨٤)، الجرح والتعديل (٧/١٣٢)، الثقات (٣/٣٤٤)، أسد الغابة (٤/٣٨٩)، طبقات ابن سعد (١/١٨٧)، (٢/ ١٩٠)، (٣/ ٤٥١)، الإصابة (٥/٤١٦)، (٥٤٩) .","vol":"12","page":786},{"text":"<span data-type=\"title\" id=toc-4759>[٢١٩٧] قُثَم بن العباس</span>\nهو قُثم بن العباس بن عبد المطلب بن هاشم بن عبد مناف الهاشمي، ابن عم النبي - ﷺ- ورديفُه.\nروى عنه عبد الله أخوه، وعبد الله بن جعفر، وكان واليًا لعلي بن أبي طالب على مكة، [فلم يزل واليًا عليها إلى أن قُتل علي، وقال الزبير: استعمله علي بن أبي طالب على المدينة] (١) واستشهد بسمرقند. خرج إليها مع سعيد بن عُثمان بن عفان زمن معاوية، وكان يشبه النبي - ﷺ-.\nقثم: بضم القاف، وفتح الثاء المثلثة.\n_________\n(١) سقطت من م، وهي ثابتة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩٧) تهذيب الكمال (٢/١١٢٤)،تهذيب التهذيب (٨/٣٦١)، (٦٤١)، تقريب التهذيب (٢/١٢٣)، خلاصة تهذيب الكمال (٢/٣٥٩)،الذيل على الكاشف (رقم ١٢٥٨)، تاريخ البخاري الكبير (٧/١٩٤) تاريخ البخاري الصغير (١/١٤٢)، (١٤٣)، (١٤٤)، الجرح والتعديل (٧/١٤٥)، الثقات (٣/٣٣٧)، أسد الغابة (٤/٣٩٢)، طبقات ابن سعد (٩/١٥٧) .","vol":"12","page":787},{"text":"<span data-type=\"title\" id=toc-4760>[٢١٩٨] قُدامة بن عبد الله</span>\nهو أبو عبد الله قدامة بن عبد الله بن عَمار بن معاوية بن وبر بن كلاب، وقيل: قُدامة بن عبد الله بن عمَّار بن نفيل بن عمر بن كلاب الكلابي، ويقال العامري. أسلم قديمًا وسكن مكة ولم يهاجر، وشهد حجة الوداع وأقام بركبة في البدو.\nروى عنه أيمن بن نابل، وحميد بن هلال.\nقدامة: بضم القاف، وتخفيف الدال.\nووَبْر: بفتح الواو، وسكون الباء ⦗٧٨٨⦘ الموحدة.\nونفيل: بضم النون، وفتح الفاء، وسكون الياء تحتها نقطتان.\nوأيمن: بفتح الهمزة، وسكون الياء تحتها نقطتان، وفتح الميم، وبالنون.\nونابل: بالنون، والباء الموحدة، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩٨) تهذيب الكمال (٢/١١٢٥)، تهذيب التهذيب (٨/٣٦٤)، (٦٤٧)، تقريب التهذيب (٢/١٢٤)، الكاشف (٢/٣٩٧)، تاريخ البخاري الكبير (٧/١٧٨)، الجرح والتعديل (٧/١٢٧)، الثقات (٣/٣٤٤)، أسد الغابة (٤/٣٩٣)، تجريد أسماء الصحابة (٢/١٣)، الإصابة (٥/٤٢٢)، العقد الثمين (٧/٧١)، سير الأعلام (٣/٤٥١) .","vol":"12","page":787},{"text":"<span data-type=\"title\" id=toc-4761>[٢١٩٩] قُدامة بن مظعون</span>\nهو أبو عمر، وقيل: أبو عمرو، قدامة بن مظعون بن حبيب بن وهب بن حذافة بن جُمَح القرشي الجمحي خال عبد الله بن عمر، هاجر إلى أرض الحبشة، وشهد بدرًا وسائر المشاهد مع رسول الله - ﷺ-، واستعمله عمر بن الخطاب على البحرين ثم عزله عنها.\nروى عنه عبد الله بن عمر، وعبد الله بن عامر بن ربيعة.\nمات سنة ست وثلاثين، وله ثمان وستون سنة.\nمظعون: بفتح [[الميم]]، وسكون الظاء المعجمة، وضم العين المهملة.\nوحذافة: بضم الحاء المهملة، وبالذال المعجمة، والفاء.\nوجمح: بضم الجيم، وفتح الميم، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢١٩٩) تعجيل المنفعة (٨٨٢)، تاريخ البخاري الكبير (٧/١٧٨)، الجرح والتعديد (٧ /ص١٢٧)، ثقات (٣/٣٤٣) .","vol":"12","page":788},{"text":"<span data-type=\"title\" id=toc-4762>[٢٢٠٠] قَرَظَةُ بنُ كَعْب</span>\nهو أبو عمرو، قرظة بن كعب بن ثعلبة بن عمرو بن كعب بن الإطْنَابة الأنصاري الخزرجي، من بني الحارث بن الخزرج، شهد أحدًا وما بعدها من المشاهد، وفتح الرَّيّ في زمن عمر سنة ثلاث وعشرين. وهو أحد العشرة الذين وجههم عمر من الأنصار إلى الكوفة ليفقهوهم. وكان فاضلًا، وولاه علي بن أبي طالب الكوفة، وشهد مع علي مشاهده كلها، توفي في خلافته بالكوفة، وقيل: في صدر أيام معاوية، والأول أصح.\nروى عنه عامر بن سعد البجلي، وعلي بن ربيعة، والشعبي.\nقرظة: بفتح القاف، وفتح الراء، وفتح الظاء المعجمة.\nوالإطنابة: بكسر الهمزة، وسكون الطاء المهملة، وبالنون، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠٠) تهذيب الكمال (٢/١١٢٦)، تهذيب التهذيب (٨/٣٦٨)، (٦٥٤)، تقريب التهذيب (٢/١٢٤)، خلاصة تهذيب الكمال (٢/٣٥٢)، الكاشف (٢/٣٩٨)، تاريخ البخاري الكبير (٧/١٩٣)،الجرح والتعديل (٧/١٤٤)، الثقات (٣/٣٤٨)، أسد الغابة (٤/٣٩٩)، طبقات ابن سعد (٣/٤٧٢)، (٦/٧)، (٩/١٥٧)، الاستيعاب (٢/١٣٠٦) .","vol":"12","page":788},{"text":"<span data-type=\"title\" id=toc-4763>[٢٢٠١] قُطْبَةُ بنُ مالك</span>\nهو قُطبة بن مالك الثعلبي، ويقال: التغلبي، ويقال: الذبياني، كوفي.\nروى عنه زياد بن علاقة، وهو ابن أخي قطبة بن مالك. ⦗٧٨٩⦘\nقطبة: بضم القاف، وسكون الطاء المهملة، وفتح الباء الموحدة.\nوعِلاقة: بكسر العين المهملة، وتخفيف اللام، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠١) تهذيب التهذيب (٨/٣٧٩)، (٦٧٣)، تقريب التهذيب (٢/١٢٦)، الذيل على الكاشف (رقم١٢٦٣)، تاريخ البخاري الكبير (٧/١٩١)، الجرح والتعديل (٧/ص١٤١)، الثقات (٣/٣٤٧)، أسد الغابة (٤/٤٠٦)، تجريد أسماء الصحابة (٢/١٦)، أسماء الصحابة الرواة)، البداية والنهاية (ت٢٢٦)، البداية والنهاية (٥/٤٤٥)، البداية والنهاية (٢/١٢٨٢) .","vol":"12","page":788},{"text":"[]<span data-type=\"title\" id=toc-4764> القَعْقَاعُ بن مَعْبد</span>\nهو القعقاع بن معبد بن زرارة التميمي أحد وفد بني تميم على النبي - ﷺ-، له ذكر في تفسير سورة الحجرات (١) .\nالقعقاع: بفتح القافين، وسكون العين الأولى المهملة.\nومعبد: بفتح الميم، وسكون العين، وفتح الباء الموحدة.\nوزرارة: بضم الزاي، بعدها راء أولى مخففة.\n_________\n(١) انظر الحديث رقم (٨٠٩) .","vol":"12","page":789},{"text":"<span data-type=\"title\" id=toc-4765>[٢٢٠٢] قيس بن سعد</span>\nهو أبو عبد الله، ويقال: أبو عبد الملك، قيس بن سعد بن عُبادة الأنصاري الخزرجي، وقد تقدم تمام نسبه عند أبيه في حرف السين. كان من كرام أصحاب النبي - ﷺ-، وكان أحد الفضلاء الجلة، وأحد دهاة العرب، وأهل الرأي والمكيدة في الحرب مع النجدة والبسالة، وكان شريف قومه غير مدافع هو وأبوه وجده، وكان رسول الله - ﷺ- لما قدم مكة وكان صاحب الشرطة من الأمراء، وأعطاه الراية يومئذ لما انتزعها من أبيه، وكان واليًا لعلي بن أبي طالب على مصر، ولم يفارق عليًا إلى أن قتل، ومات هو بالمدينة سنة ستين، وقيل: سنة تسع وخمسين.\nروى عنه أنس بن مالك، وثعلبة بن مالك، والشعبي، وأبو نجيح، وميمون بن أبي شبيب.\nوكان قيس، وعبد الله بن الزبير، وشريح القاضي، والأحنف ليس في وجوههم شعر ولا لأحدهم لحية، وكانت الأنصار تقول: لوددنا أن نشتري لقيس بن سعد لحية بأموالنا، وكان مع ذلك جميلًا.\nنجيح: بفتح النون، وكسر الجيم، وبالحاء المهملة.\nوشبيب: بفتح الشين المعجمة، وكسر الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠٢) تهذيب الكمال (٢/١١٣٤)، تهذيب التهذيب (٨/٣٩٥) (٧٠٠)، تقريب التهذيب (٢/١٢٨)، خلاصة تهذيب الكمال (٢/٣٥٦)، الكاشف (٢/٤٠٤)، تاريخ البخاري الكبير (٧/١٤١) (١٥٤)، تاريخ البخاري الصغير (١/٢٨٢)، الجرح والتعديل (٧/٩٩)، الثقات (٣/٢٣٩)، أسد الغابة (٤/٤٢٤) طبقات ابن سعد (٦/٢١٤)، الاستيعاب (٢/١٢٨٩) .","vol":"12","page":789},{"text":"<span data-type=\"title\" id=toc-4766>[٢٢٠٣] قيس بن صِرْمَة</span>\nهو قيس بن صرمة الأنصاري الذي نزل فيه: ﴿أُحِلَّ لَكُمْ لَيْلَةَ ⦗٧٩٠⦘ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ﴾ وقد اختلف فيه كثيرًا، وهو مستقصى في حرف الصاد في لفظ (١) صرمة، فليطلب من هناك.\n_________\n(١) في م: باب.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠٣) ترجمة (صرمة بن قيس) في الاستيعاب (٧٣٧، ١٧٣٥-١٣٣٧) وأسد الغابة (٣/١٨) الإصابة (٢/١٨٢-١٨٣) .","vol":"12","page":789},{"text":"<span data-type=\"title\" id=toc-4767>[٢٢٠٤] قيس بن عاصم</span>\nهو أبو قبيصة، ويقال: أبوعلي، وقيل: أبو طليحة. قال ابن عبد البر: والمشهور أبو علي.\nقيس بن عاصم بن سنان بن خالد بن مِنْقر بن عبيد بن الحارث، والحارث هو مقاعس بن عمرو بن كعب بن سعد بن زيد مناة بن تميم التميمي المنقري، قدم على رسول الله - ﷺ- في وفد تميم فأسلم سنة تسع، فلما رآه النبي - ﷺ-، قال: «هذا سيِّد أهل الوبر» . وكان عاقلًا حليمًا مشهورًا بالحلم، يعد في البصريين.\nروى عنه ابنه حكيم (١)، وعمر بن الخطاب والأحنف بن قيس، والحسن البصري، وخليفة بن حصين.\nقبيصة: بفتح القاف، وكسر الباء الموحدة، وبالصاد المهملة.\nوطليحة: تصغير طلحة.\nومنقر: بكسر الميم، وسكون النون، وفتح القاف، وبالراء.\nومقاعس: بضم الميم، وتخفيف القاف، وكسر العين المهملة، وبالسين المهملة.\n_________\n(١) في م: حكم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠٤) تهذيب الكمال (٢/١١٣٦)، تهذيب التهذيب (٨/٣٩٩)، (٣٠٩)، تقريب التهذيب (٢/١٢٩)، خلاصة تهذيب الكمال (٢/٣٥٧)،)، الكاشف (٢/٤٠٥)، تاريخ البخاري الكبير (٧/١٤١)، الجرح والتعديل (٧/١٠١)، الثقات (٣/٣٣٨) أسد الغابة (٤/٤٣٢) طبقات ابن سعد (١/٢٩٤) (٢/١٦١)، تجريد أسماء الصحابة (٢/٢٢)، الإصابة (٥/٤٨٣)، الاستيعاب (٢/١٢٩٤)، أسماء الصحابة الرواة (ت:٣١٦) .","vol":"12","page":790},{"text":"<span data-type=\"title\" id=toc-4768>[٢٢٠٥] قيس بن عايذ</span>\nهو أبو كاهل، قيس بن عايذ الأحمسي، ويقال: البجلي، ويقال: اسمه عبد الله بن مالك. والأول أصح. كان إمام حيه، يعد في الكوفيين.\nروى عنه إسماعيل، والأشعث ابنا أبي خالد، ونُفَيع، وأبو داود.\nمات زمن الحجاج.\nكاهل: بالهاء.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة،\nونفيع: بضم النون، وفتح الفاء، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠٥) تهذيب الكمال (٨/٤٠٠) (٧١٠)،)، تقريب التهذيب (٢/١٢٩) (٤٦٥»، تاريخ البخاري الكبير (٧/٦٤٠)، الجرح والتعديل (٧/١٠٣)، الثقات (٣/٣٤٢) أسد الغابة (٤/٤٣٥) طبقات ابن سعد (٦/٦٢)، تجريد أسماء الصحابة (٢/١٢٩٦) سير الأعلام (٢/٤٦٢)، أسماء الصحابة الرواة (ت:٣١٦) .","vol":"12","page":790},{"text":"<span data-type=\"title\" id=toc-4769>[٢٢٠٦] قيس بن عبيد</span>\nهو أبو بشير، قيس بن عبيد بن الحرير بن عمرو بن الجعد الأنصاري المازني من بني مازن بن النجار. قال ابن عبد البر: لا يوقف له على اسم صحيح، ولا سمَّاه من يوثق به ويعتمد عليه. وذكره ابن مندة في «الكنى» ولم يسمه. ⦗٧٩١⦘\nروى عنه عبادة بن تميم، وعمارة بن غزية، وضمرة بن سعيد، وسعيد بن نافع، ومحمد بن فضالة، وواسع بن حبان.\nمات بعد الحرة، وكان قد عُمر طويلًا، وقيل: مات سنة أربعين، والأول أصح.\nبَشير: بفتح الباء الموحدة، وكسر الشين المعجمة.\nوالحرير: بضم الحاء المهملة، وفتح الراء الأولى، وسكون الياء تحتها نقطتان.\nوغزية: بفتح الغين المعجمة، وكسر الزاي، وتشديد الياء.\nوضمرة: بفتح الضاد المعجمة، وسكون الميم.\nوفضالة: بفتح الفاء، والضاد المعجمة خفيفة.\nوحَبّان: بفتح الحاء المهملة، وتشديد الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠٦) طبقات ابن سعد (٦/٢٣٦) تاريخ البخاري (٩/١٥)، الجرح والتعديل (٩/٣٤٧)، الثقات (٣/٣٤٠)، الاستيعاب (٤/١٦١٠) الإكمال (١/٢٨٩، ٢/٨٥)، أسد الغابة (٤/٤٣٧) وفيه (أبو بشر)، الاستبصار (٨٤، ٣٣٨)، تجريد أسماء الصحابة (٢/٢٣) وفيه أيضًا (أبو بشر)، الإصابة (٣/٢٥٥، ٤/٢٠) .","vol":"12","page":790},{"text":"[]<span data-type=\"title\" id=toc-4770> قيس بن عمرو </span>الأنصاري\nهو قيس بن عمرو الأنصاري، وقيل: قيس بن صرمة، [[وقيل: صرمة]] بن قيس، وقد تقدم ذكره في حرف الصاد. وهو الذي نزل فيه: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ﴾ [البقرة: ١٨٧] .\nصرمة: بكسر الصاد المهملة، وسكون الراء.","vol":"12","page":791},{"text":"<span data-type=\"title\" id=toc-4771>[٢٢٠٧] قيس بن عمرو بن سهل</span>\nهو قيس بن عمرو بن سهل بن ثعلبة بن الحارث بن زيد بن ثعلبة بن غنم بن مالك بن النجار الأنصاري المدني، وهو جد يحيى، وسعد، وعبد ربه بني سعد بن قيس المدنيين الفقهاء. وقيل: إنَّ جد يحيى وإخوته قيس بن قهد، وقيل: إن قيس بن عمرو، وقيس بن قهد كلاهما من بني النجار، وهذا قيس هو الذي روى عنه محمد بن إبراهيم التيمي حديث ركعتي الفجر في كتاب الصلاة (١)، ومحمد بن إبراهيم التيمي، سيرد في حرف الميم، في إسناده مقال: قيل إنه ليس بمتصل.\nقهد: بفتح القاف، وسكون الهاء، وبالدال المهملة.\nوقال ابن مندة: إن قيس بن عمرو بن قهد كان منافقًا. وجد يحيى إنما هو قيس بن سهل وذكر باقي النسب بزيادة في بعض آبائه.\n_________\n(١) انظر الحديث رقم (٤٠٨٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠٧) تهذيب الكمال (٢/١١٣٧)، تهذيب التهذيب (٨/٤٠١) (٧١٣)، تقريب التهذيب (٢/١٢٩)، خلاصة تهذيب الكمال (٢/٣٥٧)، الكاشف (٢/٤٠٦)، تاريخ البخاري الكبير (٧/١٤٢)، الجرح والتعديل (٧/١٠١)، أسد الغابة (٤/٤٣٨) تجريد أسماء الصحابة (٢/٢٣) الإصابة (٥/٤٩١) الاستيعاب (٢/١٢٩٧) الاستبصار (٦٨) .","vol":"12","page":791},{"text":"<span data-type=\"title\" id=toc-4772>[٢٢٠٨] قيس بن أبي غَرَزَة</span>\nهو قيس بن أبي غرزة بن عمير بن وهب، من بني حارثة بن غفار الغفاري، وقيل: الجهني، ويقال: البجلي. عداده في أهل الكوفة.\nروى عنه أبو وايل شقيق بن سلمة، وليس له إلا حديث واحد، قاله ابن عبد البر.\nغرزة: بفتح الغين المعجمة، وفتح الراء، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠٨) تهذيب الكمال (٢/١١٣٧)، تهذيب التهذيب (٨/٤٠١) (٧١٤)، تقريب التهذيب (٢/١٢٩)، خلاصة تهذيب الكمال (٢/٣٥٧)، الكاشف (٢/٤٠٦)، تاريخ البخاري الكبير (٧/١٤٤)، الجرح والتعديل (٧/١٠٢)، الثقات (٣/٣٤٢)، أسد الغابة (٤/٤٣٩) تجريد أسماء الصحابة (٢/٢٣)، الاستيعاب (٢/١٢٩٧)، الإصابة (٥/٤٩٣) .","vol":"12","page":792},{"text":"<span data-type=\"title\" id=toc-4773>[٢٢٠٩] قيس بن النُّعْمَان</span>\nهو قيس بن النعمان القيسي، ويقال: السكوني. وفد على النبي - ﷺ- في وفد عبد القيس، حديثه في الكوفيين والبصريين.\nروى عنه إياد بن لقيط، وزيد بن علي.\nإياد: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\nولقيط: بفتح اللام، وكسر القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٠٩) تهذيب الكمال (٢/١١٣٨)، تهذيب التهذيب (٨/٤٠٤) (٧٢٤)، تقريب التهذيب (٢/١٣٠)، خلاصة تهذيب الكمال (٢/٣٥٨)، الجرح والتعديل (٧/١٠٤)، الثقات (٣/٣٤٣)، أسد الغابة (٤/٤٤٩)، تجريد أسماء الصحابة (٢/٢٥)، الإصابة (٥/٥٠٥)، الاستيعاب (٢/١٣٠١) .","vol":"12","page":792},{"text":"<span data-type=\"title\" id=toc-4774>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-4775>[٢٢١٠] القاسم بن جعفر</span>\nهو القاضي أبو عمر، القاسمُ بن جعفر بن عبد الواحد بن العباس الهاشمي، البصري.\nسمع عبد الغفار بن سلامة الحمصي، وأبا علي اللؤلؤي، وغيرهما. وهو أحد رواة «سنن أبي داود» .\nولد سنة اثنتين وعشرين وثلاثمائة، ومات سنة أربع عشرة وأربعمائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١٠) سير أعلام النبلاء (١٧/٢٢٥)، شذرات الذهب (٥/٧٥) .","vol":"12","page":792},{"text":"<span data-type=\"title\" id=toc-4776>[٢٢١١] القاسم بن سلاَّم</span>\nهو أبو عبيد، القاسم بن سلام، كان أبوه عبدًا روميًا لرجل من أهل هَرَاة. طلب العلم وسمع الحديث، ودرس الأدب، ونظر في الفقه.\nوسمع إسماعيل بن جعفر، وشريكًا، وإسماعيل بن عَياش، وهشيم بن بشير، وسفيان بن عيينة، وإسماعيل بن علية، ويحيى بن سعيد القطان، وحجاج بن محمد، وأبا معاوية الضرير.\nروى عنه محمد بن [[إسحاق الصغاني، و]] الحسن بن مكرم، وأبو بكر بن أبي الدنيا، والحارث بن أبي أسامة، وعلي بن عبد العزيز البغوي، أقام ببغداد، ثم ولي القضاء بطرسوس، ثم ⦗٧٩٣⦘ خرج إِلى مكة بعد ذلك، فسكنها إِلى أن مات بها سنة أربع وعشرين ومائتين، وله سبع وستون سنة. كان إمامًا مشارًا إليه في القرآن، والفقه، والحديث، والعربية لغة ونحوًا، وغير ذلك من العلوم المتنوعة، والمعارف المتفرعة، له التصانيف الكثيرة الغريبة، والتأليفات العجيبة، وإلى علمه وكتبه تشد الرحال، وبقوله وشهادته أخذ العلماء.\nعيّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\nوهُشيم: بضم الهاء، وفتح الشين المعجمة.\nوبشير: بفتح الباء الموحدة، وكسر الشين المعجمة.\nوعلية: بضم العين المهملة، وفتح اللام، وتشديد الياء تحتها نقطتان.\nومكرم: بضم الميم، وفتح الراء وتخفيفها.\nوالبغوي: بفتح الباء الموحدة، وفتح الغين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١١) تهذيب الكمال (٢/١١٠٩)، تهذيب التهذيب (٨/٣١٥)، (٥٧٢)، تقريب التهذيب (٢/١١٧)، خلاصة تهذيب الكمال (٢/٣٤٣)، الكاشف (٢/٣٩٠)، تاريخ البخاري الكبير (٧/١٧٢)، تاريخ البخاري الغير (٢/ ٣٥٠)، الجرح والتعديل (٧/٦٣٧)، ميزان الاعتدال (٣/٣٧١)، لسان الميزان (٧/٣٣٨)، تاريخ أسماء الثقات (١١٥٤)، تراجم الإحبار (٣/٢٨٧) (٢٨٣) نسيم الرياض (٢/٤٨٨)، البداية والنهاية (١٠/٢٩١) .","vol":"12","page":792},{"text":"<span data-type=\"title\" id=toc-4777>[٢٢١٢] القاسم مولى عبد الرحمن</span>\nهو أبو عبد الرحمن، القاسم بن عبد الرحمن الشامي، مولى عبد الرحمن بن خالد بن يزيد بن معاوية الأموي.\nسمع أبا أمامة.\nروى عنه العلاء بن الحارث، وكثير بن الحارث. قال عبد الرحمن بن زيد بن جابر: ما رأيت أحدًا أفضلَ من القاسم مولى عبد الرحمن، وكان القاسمُ قد أدرك أربعين من المهاجرين، وقيل: أربعين بدريًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١٢) تهذيب الكمال (٢/١١١١)، تهذيب التهذيب (٨/٣٢٢)، (٥٨١)، تقريب التهذيب (٢/١١٨)، خلاصة تهذيب الكمال (٢/٣٤٤)، الكاشف (٢/٣٩١)، تاريخ البخاري الكبير (٧/١٥٩)، الجرح والتعديل (٧/٦٤٩)، ميزان الاعتدال (٣/٣٧٤)، لسان الميزان (٧/٣٣٩)، تاريخ الثقات (٣٨٨) ترغيب (٤/٥٧٦) تاريخ أسماء الثقات (١١٥٠) تراجم الأحبار (٣/٢٩٠، ٣٤١) المغني (٤٩٩٦) معرفة الثقات (١٥٠٥) مجمع (١/٩٦، ٢١٥، ٢٣٦، ٢٤٨، ٢/٢٩، ٤١، ١٠/٣٣٥)، سير الأعلام (٥/١٩٤) والحاشية.","vol":"12","page":793},{"text":"<span data-type=\"title\" id=toc-4778>[٢٢١٣] القاسم بن محمد</span>\nهو أبو محمد، وقيل: أبو عبد الرحمن، القاسم بن محمد بن أبي بكر الصديق التيمي، وقد تقدم تمام نسبه عند اسم أبيه. أحد الفقهاء السبعة المشهورين بالمدينة ومن أكابر التابعين، وكان من أفضل أهل زمانه. قال يحيى بن سعيد: ما أدركنا بالمدينة أحدًا نفضله على القاسم بن محمد.\nروى عن جماعة من الصحابة منهم عائشة، ومعاوية.\nروى عنه ابنه عبد الرحمن، والزهري، ونافع، وعبد الله بن عبيد الله بن أبي مُلَيكة، وإبراهيم بن عبد الرحمن بن عوف، وعبيد الله بن عمر، وعبد الله بن عون، وأفلح بن حميد.\nمات سنة إحدى أو اثنتين ومائة، وقيل: سنة ثمان، وقيل: سنة اثنتي عشرة. وله سبعون سنة أو اثنتان وسبعون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١٣) تهذيب الكمال (٢/١١١٥)، تهذيب التهذيب (٨/٣٣٣) (٦٠١)، تقريب التهذيب (٢/١٢٠)، خلاصة تهذيب الكمال (٢/٣٤٦)، الكاشف (٢/٣٩٣)، تاريخ البخاري الكبير (٧/١٥٧)، الجرح والتعديل (٧/٦٧٥)، سير الأعلام (٥/٥٣) والحاشية، تاريخ الثقات (٣٨٧) الحلية (٢/١٨٣) تراجم الأحبار (٣/٢٦٦) طبقات ابن سعد (٥/٣٤٤) (٤٢٠)، البداية والنهاية (٩/٢٥٠) .","vol":"12","page":793},{"text":"<span data-type=\"title\" id=toc-4779>[٢٢١٤] قَبِيْصَةُ بنُ هُلْب</span>\nهو قَبِيْصَةُ بنُ هُلْب الطائي، واسم هلب يزيد بن قنافة.\nروى عن أبيه، ولأبيه صحبة.\nروى عنه سِماك.\nقَبِيْصَةُ: بفتح القاف، وكسر الباء الموحدة، وبالصاد المهملة.\nوهلب: بضم الهاء، وسكون اللام، وبالباء الموحدة، قالوا: والصواب: بفتح الهاء وكسر اللام.\nوقنافة: بضم القاف، وتخفيف النون، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١٤) تهذيب الكمال (٢/١١٢٠)، تهذيب التهذيب (٨/٣٥٠) (٦٣٣)، تقريب التهذيب (٢/١٢٣)، خلاصة تهذيب الكمال (٢/٣٥٠)، الكاشف (٢/٣٩٦)، تاريخ البخاري الكبير (٧/١٧٧)، تاريخ البخاري الصغير (١/١٧٥)، الجرح والتعديل (٧/٧١٦)، ميزان الاعتدال (٣/٣٨٤)، لسان الميزان (٧/٣٤١)، الثقات (٥/٣١٩)، معرفة الثات (١٥١٢) .","vol":"12","page":794},{"text":"<span data-type=\"title\" id=toc-4780>[٢٢١٥] قَتَادَةُ بنُ دِعَامةِ</span>\nهو أبو الخطاب، قتادة بن دعامة بن قتادة بن عزيز بن عمرو بن ربيعة بن عمرو بن الحارث بن سدوس بن شيبان بن ذهل بن ثعلبة بن عُكابة بن صعب بن علي بن بكر بن وايل، السدوسي البصري، الأعمى، وقيل في نسبه غير ذلك، يعد في الطبقة الثالثة من تابعي البصرة (١) .\nروى عنه هشامُ، وشعبةُ، وسعيد بن أبي عروبة، ومعمر.\nولد سنة ستين، ومات سنة سبع عشرة ومائة.\nدعامة: بكسر الدال المهملة، وتخفيف العين المهملة.\nوسدوس: بفتح السين المهملة الأولى.\nوعكابة: بضم العين المهملة، وتخفيف الكاف، وبالباء الموحدة.\nوعروبة: بفتح العين المهملة، وضم الراء، وبالباء الموحدة.\n_________\n(١) في م: البصريين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١٥) تهذيب الكمال (٢/١١٢١)، تهذيب التهذيب (٨/٣٥١) (٦٣٥)،تقريب التهذيب (٢/١٢٣)، خلاصة تهذيب الكمال (٢/٣٥٠)، الكاشف (٢/٣٩٦)، تاريخ البخاري الكبير (٧، ١٨٥)، تاريخ البخاري الصغير (١/٢٨٢)، الجرح والتعديل (٧/٧٥٦)، ميزان الاعتدال (٣/٣٨٥)، لسان الميزان (٧/٤٣١)، البداية والنهاية (٩/٣١٣)، تاريخ الثقات (٣٨٩)، طبقات ابن سعد (٧/١)، (٣)، الحلية (٢/٣٣٣)، تراجم الأحبار (٣/٢٦٤) .","vol":"12","page":794},{"text":"<span data-type=\"title\" id=toc-4781>[٢٢١٦] قُتَيْبَة بنُ سعيد</span>\nهو أبو رجاء، قتيبة بن سعيد بن جميل بن طريف بن عبد الله الثقفي، مولاهم من قرية من قرى بلخ، وقيل: إن اسمه يحيى، لقبه قتيبة، وقيل: اسمه علي. رحل إلى العراق، والمدينة، والشام، ومصر.\nوسمع مالكَ بن أنس، والليث بن سعد، وعبد الله بن لهيعة، وحماد بن زيد، وأبا عَوانة، وخلقًا كثيرًا من الأعلام.\nروى عنه أحمد بن حنبل، [وأبو بكر بن أبي شيبة، والبخاري، ومسلم، وأبو داود السجستاني، والترمذي، وخلق كثير من الأئمة] (١) . ⦗٧٩٥⦘\nولد سنة ثمان وأربعين ومائة، وتوفي سنة أربعين ومائتين في شعبان. وكان ثبتًا فيما روى، صاحب سنة وجماعة.\nطريف: بالطاء المهملة.\nوجميل: بفتح الجيم.\nولَهِيعة: بفتح اللام، وكسر الهاء، وبالعين المهملة.\nوعَوانة: بفتح العين المهملة، وتخفيف الواو، وبالنون.\n_________\n(١) ما بين الحاصرتين سقطت من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١٦) تهذيب الكمال (٢/١١٢٣)، تهذيب التهذيب (٨/٢٥٨) (٦٣٩)، تقريب التهذيب (٢/١٢٣)، خلاصة تهذيب الكمال (٢/٣٥٩)، الكاشف (٢/٣٩٧)، تاريخ البخاري الكبير (٧/١٩٥)، تاريخ البخاري الصغير (٢/٣٧٢)، الجرح والتعديل (٧/٧٨٤)، ميزان الاعتدال (٣/٣٨٥)، لسان الميزان (٤/٤٧٠)، نسيم الرياض (١/٣٤٥)، المغني (٥٠٢٩)، الثقات (٩/٢٠)، المعين (٩٧٠)، تاريخ بغداد (١٢/٤٦٤) .","vol":"12","page":794},{"text":"<span data-type=\"title\" id=toc-4782>[٢٢١٧] قُدَامَةُ بن وَبَرة</span>\nهو قدامة بن وبرة العجيفي.\nروى عن سمرة بن جندب.\nروى عنه قتادة بن دعامة. نسبه يزيد بن هارون.\nقدامة: بضم القاف، وتخفيف الدال المهملة.\nووبرة: بفتح الواو، وفتح الباء الموحدة.\nوالعجيفي: بضم العين المهملة، وفتح الجيم، وسكون الياء، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١٧) تهذيب الكمال (٢/١١٢٦)، تهذيب التهذيب (٨/٣٦٦) (٦٥١)، تقريب التهذيب (٢/١٢٤)، خلاصة تهذيب الكمال (٢/٣٥٢)، الكاشف (٢/٣٩٨)، تاريخ البخاري الكبير (٧/٧٨)، الجرح والتعديل (٧/٧٢٧)، ميزان الاعتدال (٣/٣٨٦)، لسان الميزان (٧/٣٤١)، ثقات (٥/٣٢٠)، المغني (٥٠٣٦) .","vol":"12","page":795},{"text":"<span data-type=\"title\" id=toc-4783>[٢٢١٨] قُدَامة</span>\nقدامة غير منسوب.\nروت عنه ابنته عائشة.\nسمع عثمان بن عفان، أخرج «الموطأ» حديثه في الزكاة (١) .\n_________\n(١) انظر الحديث رقم (٢٧١٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١٨) راجع الموطأ (١/١٤٦) (٥) .","vol":"12","page":795},{"text":"<span data-type=\"title\" id=toc-4784>[٢٢١٩] قِرْفَة بن بُهَيْس</span>\nهو أبو الدهماء، قرفة بن بهيس العدوي، البصري.\nروى عن عمران بن حصين، وسمرة بن جندب، وهشام بن عامر.\nروى عنه حميد بن هلال.\nقرفة: بكسر القاف، وسكون الراء، وبالفاء.\nوبهيس: بضم الباء الموحدة، وفتح الهاء، وسكون الياء، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢١٩) تهذيب الكمال (٢/١١٢٦)، تهذيب التهذيب (٨/٣٦٩)، (٦٥٦)، تقريب التهذيب (٢/١٢٥)، خلاصة تهذيب الكمال (٢/٣٦٠)، الكاشف (٢/٣٩٩)، تاريخ البخاري الكبير (٧/٢٠٠)، تاريخ البخاري الصغير (١/١٧٦)، الجرح والتعديل (٧/٨٢٠)، ميزان الاعتدال (٣/٣٨٧)، تاريخ الثقات (٣٩٠)، الثقات (/٣٢٨)، طبقات ابن سعد (٧/٣٤١)، تاريح أسماء الثقات (١١٦٧) .","vol":"12","page":795},{"text":"<span data-type=\"title\" id=toc-4785>[٢٢٢٠] قُرَّة بن خالد</span>\nهو قُرَّة بن خالد السدوسي، البصري.\nسمع الحسن البصري، ومحمد بن سيرين، وعمرو بن دينار، وعطية بن سعد، وقتادة.\nروى عنه يحيى بن سعيد، وعبد الرحمن بن مهدي، ووكيع. قال يحيى القطان: قرّة بن خالد من أثبت شيوخنا.\nقرة: بضم القاف، وتشديد الراء.\nوالسدوسي: بفتح السين المهملة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢٠) تهذيب الكمال (٢/١١٢٧)، تهذيب التهذيب (٨/٣٧١) (٦٦٠)، تقريب التهذيب (٢/١٢٥)، خلاصة تهذيب الكمال (٢/٣٥٢)، الكاشف (٢/٣٩٩)، تعجيل المنفعة (٨٨٣)، تاريخ البخاري الكبير (٧/١٨٣)، الجرح والتعديل (٧/٧٤٧) تاريخ أسماء الثقات (١١٦٢)، ثقات (٧/٣٤٢) تراجم الأحبار (٣/٢٦٣)، البداية والنهاية (١٠/١١٢) سير الأعلام (٧/٩٥) .","vol":"12","page":795},{"text":"<span data-type=\"title\" id=toc-4786>[٢٢٢١] قَزْعَةُ بنُ يحيى</span>\nهو قزعة بن يحيى مولى زياد، وقيل: مولى عبد الملك.\nروى عن أبي سعيد الخدري.\nروى عنه [عبد الملك بن عمير، وعطية بن قيس، وقتادة ومجاهد وغيرهم] (١) .\nقزعة: بضم القاف، وسكون الزاي، وفتح العين المهملة. إن كان من قزع إذا أسرع وخف، فيكون مسمى بالمرة الواحدة من الإسراع، وإن كان مسمى بواحدة القزع وهي السحاب المتفرقة فيكون بالفتح، وأكثر ما سمعتهم يقولونه بالسكون.\n_________\n(١) فراغ في خ وم مقداره ثلاث كلمات، والزيادة من \" تهذيب التهذيب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢١) تهذيب الكمال (٢/١١٢٩)، تهذيب التهذيب (٨/٣٧٧) (٦٦٧) تقريب التهذيب (٢/١٢٦)، خلاصة تهذيب الكمال (٢/٣٥٣) الكاشف (٢/٤٤٠)، تاريخ البخاري الكبير (٧/١٩١)، الجرح والتعديل (٧/٧٧٩) ثقات (٧/٣٤٨)، (٥/٣٢٤)، معرفة الثقات (١٥٢٢)، تراجم الأحبار (٣/٢٧٧) (٢٨٤) .","vol":"12","page":796},{"text":"<span data-type=\"title\" id=toc-4787>[٢٢٢٢] قَطَنُ بنُ قَبيصة</span>\nهو قطن بن قبيصة بن مُخارق بن عبد الله بن شداد الهلالي، وقد تقدم تمام نسبه عند أبيه، عداده في أهل البصرة.\nروى عن أبيه.\nروى عنه حَيّان بن العلاء.\nوكان قطنُ شريفًا، وولي سِجستان.\nقطن: بفتح القاف، وفتح الطاء المهملة، وبالنون.\nومخارق: بضم الميم، وبالخاء المعجمة، والقاف.\nوحيان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢٢) تهذيب الكمال (٢/١٣٠)، تهذيب التهذيب (٨/٣٨١) (٦٧٥)، تقريب التهذيب (٢/١٢٦)، خلاصة تهذيب الكمال (٢/٣٥٤)، الكاشف (٢/٤٠١)، تاريخ البخاري الكبير (٧/١٩٠)، الجرح والتعديل (٧/٧٧٣)، تراجم الأحبار ٣٠/٢٩٠)، الثقات (٥/٩٣٢٣، طبقات المحدثين بأصبهان (٢٤٠٥)، تاريخ أصبهان (ت:١٢٨٨) .","vol":"12","page":796},{"text":"<span data-type=\"title\" id=toc-4788>[٢٢٢٣] القَعْقَاعُ بنُ حَكيم</span>\nهو القعقاع بن حكيم المدني.\nسمع جابر بن عبد الله، وأبا يونس مولى عائشة.\nروى عنه سعيد المقبري، ومحمد بن عجلان.\nالقعقاع: بفتح القافين، وسكون العين الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢٣) تهذيب الكمال (٢/١١٣١)، تهذيب التهذيب (٨/٣٨٣) (٦٧٩) تقريب التهذيب (٢/١٢٧)، خلاصة تهذيب الكمال (٢/٣٦٠)، الكاشف (٢/٤٠٢)، تاريخ البخاري (٧/١٨٨)، الجرح والتعديل (٧/٧٦٤)، تراجم الأحبار (٣/٢٧٣)، الثقات (٥/٣٢٣) طبقات ابن سعد (٥/٢٩٦)، (٣٠١)، (٦/٢٢٦) .","vol":"12","page":796},{"text":"<span data-type=\"title\" id=toc-4789>[٢٢٢٤] قَيسُ بنُ بِشْر</span>\nهو قيس بن بشر التغلبي، من أهل قِيسرين، يعد أبوه في تابعي الشاميين، كان جليسًا لأبي الدرداء.\nروى أبوه عن نفر من الصحابة.\nوقيس روى عن أبيه.\nروى عنه هشام بن سعد. ⦗٧٩٧⦘\nبشر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوالتغلبي: بفتح التاء فوقها نقطتان، وبالغين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢٤) تهذيب الكمال (٢/١١٣١)، تهذيب التهذيب (٨/٣٨٥) (٦٨٤)، تقريب التهذيب (٢/١٢٧)، خلاصة تهذيب الكمال (٢/٣٥٥)، الكاشف (٢/٤٠٢)، تاريخ البخاري الكبير (٧/١٥٥)، الجرح والتعديل (٧/٥٣٧)، ميزان الاعتدال (٣/٣٩٢)، لسان الميزان (٧/٣٤٣)، الثقات (٧/٣٣٠) .","vol":"12","page":796},{"text":"<span data-type=\"title\" id=toc-4790>[٢٢٢٥] قيس بن أبي حازم</span>\nهو أبو عبد الله، قيس بن أبي حازم، واسم أبي حازم حُصَين بن عوف، ويقال: عبد عوف بن الحارث، وقيل: عوف بن الحارث من بني أسلم بن أحمس بن الغوث بن أنمار الأحمسي البجلي، أدرك الجاهلية، وأسلم وجاءَ إلى النبي - ﷺ- ليبايعه، فوجده قد تُوفي، يعد في تابعي الكوفة، وقد ذكر في أسماء الصحابة مع اعترافهم أنه لم ير النبيَّ - ﷺ-\nروى عن العشرة إلا عن عبد الرحمن بن عوف، وروى عن بلال بن رباح، وعبد الله بن مسعود، وعمار بن ياسر وجرير بن عبد الله، وجماعة كثيرة من الصحابة، وليس في التابعين من روى عن تسعة من العشرة إلا هو.\nوهو المذكور في حديث جرير من كتاب الدِّيّات (١) .\nروى عنه أبو إسحاق السَّبِيعي، وإسماعيل بن أبي خالد، والأعمش، وطارق بن عبد الرحمن، وجماعة كثيرة من التابعين.\nشهد النهروان مع علي بن أبي طالب. قال ابنُ عيينة: ما كان بالكوفة أروى عن أصحاب النبي - ﷺ- من قيس بن أبي حازم. وطالَ عمره حتى جاوز المائة بسنين كثيرة، ومات سنة ثمان وتسعين، أو سبع.\n_________\n(١) انظر الحديث رقم (٢٥٢٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢٥) تهذيب الكمال (٢/١١٣٢)، تهذيب التهذيب (٨/٣٨٦) (٦٨٩)، تقريب التهذيب (٢/١٢٧)، خلاصة تهذيب الكمال (٢/٣٥٥)، الكاشف (٢/٤٠٣)، تاريخ البخاري الكبير (٧/١٤٥)، الجرح والتعديل (٧/٣٤٣)، تاريخ أسماء الثقات (١١٥٨)، تاريخ الثقات (٣٩٢)، تراجم الأحبار (٣/٢٧٠)، تاريخ بغداد (١٢/٤٥٢)، تذكرة الحفاظ (١/٦١)، الثقات (٥/٣٠٧) .","vol":"12","page":797},{"text":"<span data-type=\"title\" id=toc-4791>[٢٢٢٦] قيس بن سعد</span>\nهو قيس بن سعد بن سليم.\nروى عن عطاء.\nروى عنه حماد بن سلمة، حديثه في تقصير شعر المُحْرِم في كتاب الحج (١) .\n_________\n(١) انظر الحديث رقم (١٣٢٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢٦) طبقات خليفة (٢٨١)، تاريخ خليفة (٣٤٩)، التاريخ الكبير (٧/١٥٤)، التاريخ الصغير (١/٣١٧)، الجرح والتعديل (٧/٩٩)، ذكر أسماء التابعين (٢٠٧)، الجمع بين رجال الصحيحين (٢/٤١٩)، تهذيب الكمال (١١٣٥)، العقد الثمين (٧/٧٩)، تهذيب التهذيب (٨/٣٩٧)، تقريب التهذيب (٢/١٢٨) شذرات الذهب (٢/ ٨٨) .","vol":"12","page":797},{"text":"<span data-type=\"title\" id=toc-4792>[٢٢٢٧] قيس بن سُلَيم</span>\nهو قيس بن سليم العنبري، التميمي، الكوفي.\nسمع علقمة بن وايل، وعُمَير بن سعد.\nروى عنه عبد الله بن المبارك، وأبو نُعَيم. ⦗٧٩٨⦘\nسُلَيْم: بضم السين، وفتح اللام.\nونعيم: بضم النون، وفتح العين المهملة.\nوهذا قيس هو الذي جاء ذِكْره في التكبير ورفع اليدين في حديث وايل بن حجر (١) .\n_________\n(١) انظر الحديث رقم (٣٣٨٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢٧) تهذيب الكمال (٢/١١٣٦)، تهذيب التهذيب (٨/١٩٨) (٧٠٤)، تقريب التهذيب (٢/١٢٩)، خلاصة تهذيب الكمال (٢/٣٥٧)، الكاشف (٢/٤٠٥)، تاريخ البخاري الكبير (٧/١٥٦)، الجرح والتعديل (٧/٥٦٣)، الثقات (٥/٣١٧) (٧/٣٣٠) .","vol":"12","page":797},{"text":"<span data-type=\"title\" id=toc-4793>[٢٢٢٨] قَيْسُ بنُ عُبَاد</span>\nهو قيس بن عباد البصري. من الطبقة الأولى من تابعي البصرة.\nروى عن علي، وعمر، وأبي بن كعب، وأبي ذر، وعبد الله بن سلام.\nروى عنه الحسن البصري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢٨) تهذيب الكمال (٢/١١٣٧)، تهذيب التهذيب (٨/٤٠٠) (٧١١)، تقريب التهذيب (٢/١٢٩)، خلاصة تهذيب الكمال (٢/٣٥٧)، تاريخ البخاري الكبير (٧/١٤٥)، الجرح والتعديل (٧/٥٧٧)، تراجم الأحبار (٣/ ٢٧٦)، تاريخ الثقات (٣٩٤) .","vol":"12","page":798},{"text":"<span data-type=\"title\" id=toc-4794>[٢٢٢٩] قيس بن علقمة</span>\nهو قيس بن علقمة بن ... (١)، له ذكر في حديث سعيد بن زيد بن عمرو بن نفيل في فضل الصحابة (٢) . كان يسب عليًا كرم الله وجهه بالكوفة.\n_________\n(١) بياض في خ وم مقداره كلمتان.\n(٢) انظر الحديث رقم (٦٣٧٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٢٩) الأسماء المبهمة (٤٨٩) .","vol":"12","page":798},{"text":"<span data-type=\"title\" id=toc-4795>[٢٢٣٠] قيس بن كثير</span>\nهو قيس بن كثير.\nسمع أبا الدرداء.\nروى عنه داود بن جميل.\nهكذا أخرج حديثه الترمذي عن قيس بن كثير، وقال: كذا حدثنا محمود بن خِدَاش، وإنما هو كثير بن قيس، وكذلك سماه أبو داود كثير بن قيس، وسيرد في حرف الكاف، وأورده البخاري في باب كثير لا في باب قيس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣٠) تهذيب الكمال (٣/١١٤٥)، تهذيب التهذيب (٨/٤٠٢) (٧١)، تقريب التهذيب (٢/١٢٩) (١٣٣)، خلاصة تهذيب الكمال (٢/٣٦٣)، الكاشف (٣/٦)، الجرح والتعديل (٧/٨٦٥)، لسان الميزان (٧/٣٤٥)، الثقات (٧/٣٥٣) .","vol":"12","page":798},{"text":"<span data-type=\"title\" id=toc-4796>[٢٢٣١] قيس المدائني</span>\nهو أبو مريم، الثقفي، المدائني، ويقال: الحنفي.\nسمع عليًّا، وعمّارًا.\nروى عنه نُعَيم وعبد الملك ابنا حكيم، قاله البخاري. وقال مسلم: نعيم بن أبي مريم وعبد الملك بن حكيم.\nنُعَيْم: بضم النون، وفتح العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣١) تهذيب الكمال (٢/١١٤١)، تهذيب التهذيب (٨/٤٠٧) (٧٣٢)، تقريب التهذيب (٢/٩١٣٠، خلاصة تهذيب الكمال (٢/٢٥٩)، الكاشف (٢/٤٠٧)، تاريخ البخاري الكبير (٧/١٥١)، الجرح والتعديل (٧/٦١٠)، ميزان الاعتدال (٢/٣٩٨)، لسان الميزان (٧/٣٤٤)، الثقات (٥/٣١٤) .","vol":"12","page":798},{"text":"<span data-type=\"title\" id=toc-4797>[٢٢٣٢] قيس بن مسلم</span>\nهو قيس بن مسلم الجَدَلي، الكوفي من قيس عيلان.\nروى عن طارق بن شهاب، وعبد الرحمن بن أبي ليلى، وسعيد بن جُبير. ⦗٧٩٩⦘\nروى عنه الثوري، وشعبة.\nمات سنة عشرين ومائة.\nالجدلي: بفتح الجيم، وفتح الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣٢) تهذيب الكمال (٢/١١٣٨)، تهذيب التهذيب (٨/٤٠٣) (٧٢١)، تقريب التهذيب (٢/١٣٠)، خلاصة تهذيب الكمال (٢/٣٥٨)، الكاشف (٢/٤٠٦)، تاريخ البخاري الكبير (٧/١٥٤)، الجرح والتعديل (٧/٥٨٨)، الثقات (٥/٣٠٩) (٧/٣٢٦)، تراجم الأحبار (٣/٢٧٤)، سير الأعلام (٥/١٦٤) والحاشية.","vol":"12","page":798},{"text":"[٢٢٣٣] قيس بن وهمان\nهو قيس بن وهمان بن ... (١) .\n_________\n(١) فراغ في خ مقداره ثلاث كلمات، وفي م مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣٣) اختلف في اسمه فقيل: قيس بن هبار، وقيل ابن همام، وقيل ابن همام انظر «تقريب التهذيب» (ص٤٥٨)، «والخلاصة» (٢/٣٥٨) ولم يجد له ترجمة فتوقف عن متابعه الكلام عليه كما ترى، والله أعلم قاله الأرناؤوط.","vol":"12","page":799},{"text":"<span data-type=\"title\" id=toc-4799>[٢٢٣٤] قيصر</span>\nقيصر: بفتح القاف، وسكون الياء تحتها نقطتان، وفتح الصاد المهملة.\nلقب كل من كان يملك من ملوك الروم، كما أن كسرى لقب من كان يملك من ملوك الفرس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣٤) المعرب (٣١٩)، تهذيب الأسماء واللغات (٢/٦٥) و«فتح البارىء» (١/٣٣) وتاج العروس (١٣/٤٣٢) .","vol":"12","page":799},{"text":"<span data-type=\"title\" id=toc-4800>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-4801>[٢٢٣٥] قُتَيْلة</span>\nهي قتيلة بنت صيفي الجهنية، ويقال: الأنصارية. كانت من المُهاجرات الأول.\nروى عنها عبد الله بن يسار.\nقتيلة: بضم القاف، وفتح التاء فوقها نقطتان، وسكون الياء تحتها نقطتان.\nوصيفي: منسوب إلى الصيف بالصاد المهملة.\nويَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣٥) تهذيب (١٢/٤٤٥) رقم (٢٨٧٢)، الثقات (٣/٣٤٩)، أسد الغابة (٧/٢٣٩)، أعلام النساء (٤/١٩٠)، تجريد أسماء الصحابة (٢/٢٩٧)، الاستيعاب (٤/١٩٠٣)، الإصابة (٨/٧٩)، الكاشف (٤٧٩٣)، تهذيب الكمال (٣/١٦٩٤)، الخلاصة (٣/٣٩٠)، أسماء الصحابة الرواة (ت:١٠٠٠)، (١٠١٠) .","vol":"12","page":799},{"text":"[٢٢٣٦] قُرَيْبة بنت أمية\nهي قريبة: بضم القاف، وفتح الراء، وسكون الياء تحتها نقطتان، وبالباء الموحدة. وفي نسخة: بفتح القاف، وكسر الراء. بنت أبي أمية، أخت أم سلمة زوج النبي - ﷺ-.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣٦) طبقات ابن سعد (٨/٦٢٢)، المعبر (٤٣٢)، أسد الغابة (٧/٢٤٢)، تجريد أسماء الصحابة (٢/٣٩٨)، الإصابة (٤/٣٩٠) .","vol":"12","page":799},{"text":"<span data-type=\"title\" id=toc-4803>[٢٢٣٧] قيلة</span>\nهي قيلة بنت مخرمة العنبرية، التميمية، وقيل: الغنوية.\nروت عنها صفية ودحيبة ابنتا عليبة - وكانتا ربيبتيهما - وهي جدة أبيهما، ولها صحبة. وهي التي تروي الحديث الطويل الكثير الغريب. وهو مشهور إلا أنه لم يرد في كتابنا، وإنما جاء ذكر قيلة عندنا في كتاب الصحبة (١) .\nقيلة: بفتح القاف، وسكون الياء تحتها نقطتان.\nودحيبة: بضم الدال ⦗٨٠٠⦘ المهملة، وفتح الحاء المهملة، وسكون الياء، وبالباء الموحدة.\nوعليبة: بضم العين المهملة، وفتح اللام، وسكون الياء، وبالباء.\n_________\n(١) انظر الحديث رقم (٤٧٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣٧) تهذيب (١٢/٤٤٦) رقم (٢٨٧٦)، التقريب (٢/٦١١)، الثقات (٣/٣٤٩)، أسد الغابة (٧/٢٤٥)، أعلام النساء (٤/٢٢٦)، الاستيعاب (٤/١٩٠٦) الإصابة (٨/٨٣)، تجريد أسماء الصحابة (٢/٢٩٩)، الكاشف (٣/٤٧٩)، تهذيب الكمال (٣/١٦٩٤)، الخلاصة (٣/٣٩٠) .","vol":"12","page":799},{"text":"<span data-type=\"title\" id=toc-4804>[٢٢٣٨] قَمِيْر</span>\nهي قمير - بفتح القاف، وكسر الميم، وسكون الياء، وبالراء - بنت عَمرو تابعية، وهي امرأة مسروق بن الأجدع.\nروت عن عائشة.\nروى عنها الشعبي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣٨) التقريب (٢/٦١١)، تهذيب الكمال (٣/١٦٩٤)، الخلاصة (٣/٣٩١)، الكاشف (٣/٤٧٩)، أعلام النساء (٤/٢٢١) .","vol":"12","page":800},{"text":"<span data-type=\"title\" id=toc-4805>الفصل الثاني: في الكنى والألقاب</span>\n[]<span data-type=\"title\" id=toc-4806> أبو قتادة الأنصاري</span>\nاسم أبي قتادة الحارث بن ربعي بكسر الراء، وسكون الباء الموحدة، وبالعين المهملة، وفي اسمه خلاف، وقد ذكرناه في حرف الحاء. وهو صحابي كبير فارس رسول الله - ﷺ-.","vol":"12","page":800},{"text":"[]<span data-type=\"title\" id=toc-4807> أبو قتادة العدوي</span>\nاسم أبي قتادة تميم بن نُذَير: بضم النون، وفتح الذال المعجمة، وسكون الياء تحتها نقطتان. تابعي، وقد تقدم في حرف التاء.","vol":"12","page":800},{"text":"[]<span data-type=\"title\" id=toc-4808> أبو قُتَيْبة</span>\nاسم أبي قتيبة - بضم القاف، وفتح التاء فوقها نقطتان، وسكون الياء، وبالباء الموحدة - سلم - بفتح السين، وسكون اللام - ابن قتيبة. وهو في حرف السين.","vol":"12","page":800},{"text":"[]<span data-type=\"title\" id=toc-4809> أبو قُحَافَة</span>\nاسم أبي قُحافة - بضم القاف، وتخفيف الحاء المهملة، وبالفاء - عثمان بن عامر التيمي القرشي والد أبي بكر الصديق. وقد تقدم في حرف العين صحابي معروف.","vol":"12","page":800},{"text":"[]<span data-type=\"title\" id=toc-4810> أبو قَزْعة</span>\nاسم أبي قَزعة، سويد بن حجير الباهلي، تابعي ذكر في حرف السين.\nقزعة: بفتح القاف، وسكون الزاي، وبالعين المهملة.\nوسويد: بضم السين، ⦗٨٠١⦘ وفتح الواو، وسكون الياء تحتها نقطتان.\nوحجير: بضم الحاء المهملة، وفتح الجيم، وسكون الياء، وبالراء.","vol":"12","page":800},{"text":"[]<span data-type=\"title\" id=toc-4811> أبو القُعَيْس</span>\nاسم أبي القعيس - بضم القاف، وفتح العين المهملة، وسكون الياء، وبالسين المهملة - أفلح، وفي اسمه خلاف، وقد ذكرناه في حرف الهمزة. وهو عم عائشة من الرضاعة، له ذكر في كتاب النكاح (١)، وله صحبة.\n_________\n(١) انظر الحديث رقم (٩٠٣١) .","vol":"12","page":801},{"text":"[]<span data-type=\"title\" id=toc-4812> أبو قِلابة</span>\nاسم أبي قلابة - بكسر القاف، وتخفيف اللام، وبالباء الموحدة - عبد الله بن زيد الجرمي تابعي معروف مشهور.","vol":"12","page":801},{"text":"[]<span data-type=\"title\" id=toc-4813> أم قيس</span>\nهي أم قيس بنت مِحْصن - بكسر الميم، وسكون الحاء المهملة، وبالصاد المهملة، وبالنون - الأسدية أخت عُكاشة بن مِحْصن. وقد تقدم تمام نسبها عند ذكر أخيها، أسلمت بمكة قديمًا، وبايعت النبي - ﷺ-، وهاجرت إلى المدينة.\nروى عنها من الصحابة وابصة بن معبد، ومن التابعين عبيد الله بن عبد الله بن عتبة، ونافع مولى حَمْنة بنت شجاع.\nوابصة: بكسر الباء الموحدة، وبالصاد المهملة.\nومَعْبَد: بفتح الميم، وسكون العين، وبالباء الموحدة.\nوحَمْنَة: بفتح الحاء المهملة، وسكون الميم، وبالنون.","vol":"12","page":801},{"text":"<span data-type=\"title\" id=toc-4814>[٢٢٣٩] أم قتال</span>\nهي أم قِتال بنت أسِيد بن أبي العِيْص بن أمية بن عبد شمس، أخت عَتَّاب بن أسيد الأموي القرشي، وقيل: هي بنت أسيد بن عِلاج بن ثقيف، والأول أكثر، وهي زوجة عدي بن الخيار، وأم لأولاده عبيد الله، وأسَيد وعبد الله، لها ذِكْر في غزوة أُحد في حديث جعفر بن عمرو بن أميَّة الضمري (١) .\nقتال: بكسر القاف، وتخفيف التاء فوقها نقطتان.\nوأسيد: بفتح الهمزة، وكسر السين.\nوالعيص: بكسر العين المهملة، وسكون الياء تحتها نقطتان، وبالصاد المهملة.\nوعتاب: بفتح العين المهملة، وتشديد التاء فوقها نقطتان، وبالباء الموحدة.\nوعِلاج: بكسر العين، وبالجيم.\nوالخيار: بكسر الخاء، وتخفيف الياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (٦٠٧٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٣٩) طبقات ابن سعد (٥/٤٩) الإكمال (٧/٩٧)، أسد الغابة (٣/٥٢٦) .","vol":"12","page":801},{"text":"[]<span data-type=\"title\" id=toc-4815> القادر بالله</span>\nهو أمير المؤمنين أحمد بن إسحاق القادر بالله، تقدم في حرف الهمزة.","vol":"12","page":802},{"text":"<span data-type=\"title\" id=toc-4816>الفصل الثالث: في الأبناء</span>\n[]<span data-type=\"title\" id=toc-4817> ابن أبي قتادة</span>\nاسم ابن أبي قتادة عبد الله بن أبي قتادة الحارث بن رِبْعيّ الأنصاري، له ذِكر في سؤر الهرّة من كتاب الطهارة (١) .\nرِبْعِيّ: بكسر الراء، وسكون الباء الموحدة، وكسر العين، وتشديد الياء.\n_________\n(١) انظر الحديث رقم (٥٠٧٥) .","vol":"12","page":802},{"text":"<span data-type=\"title\" id=toc-4818>[٢٢٤٠] ابن قُتَيْبَة</span>\nاسم ابن قتيبة عبد الله بن مسلم بن قتيبة الدينوري. وقد تقدَّم في حرف العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤٠) تقدم.","vol":"12","page":802},{"text":"<span data-type=\"title\" id=toc-4819>[٢٢٤١] ابن أبي قحافة</span>\nاسم ابن أبي قحافة عبد الله بن عثمان، أبو بكر الصديق - ﵁- تقدَّم في جملة أسماء العشرة - ﵃-.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤١) تهذيب الكمال (٢/٧٠٩)، تهذيب التهذيب (٥/٣١٥) (٥٣٧)، تقريب التهذيب (١/٤٣٢) (٤٦٦)، خلاصة تهذيب الكمال (٢/٧٨)، الكاشف (٢/١٠٨)، الجرح والتعديل (٥/١١١)، أسد الغابة (٣/٣٠٩)، التجريد (١/٣٢٣)، الإصابة (٤/١٦٩)، الاستيعاب (٣-٤/٩٦٣)، الوافي بالوفيات (١٧/٣٠٥) .","vol":"12","page":802},{"text":"<span data-type=\"title\" id=toc-4820>[٢٢٤٢] بنت قَرَظة</span>\nاسمها فاخِتة بنت قرظة، من بني نوفل بن عبد مناف. امرأة معاوية بن أبي سفيان، كان أخذها معاوية معه لما غزا جزيرة قبرص في البحر، لها ذِكْر في فضل أم حَرَام بنت مِلْحان (١) .\nفَاخِتَة: بالفاء، وكسر الخاء المعجمة، وبالتاء فوقها نقطتان.\nوقَرَظَة: بفتح القاف، وفتح الراء، وبالظاء المعجمة.\nوَحَرَام: ضد حلال.\nومِلْحَان: بكسر الميم، وسكون اللام، وبالحاء المهملة.\n_________\n(١) انظر الحديث رقم (٦٦٩٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤٢) تاريخ أبي زرعة (١٨٤٨)، جمهرة أنساب العرب (١١٦)، تاريخ دمشق (١٩/٤٨٨)، مختصر تاريخ دمشق (٢٩/٣٥١)، الإصابة (٤/٣٧٣) .","vol":"12","page":802},{"text":"<span data-type=\"title\" id=toc-4821>[٢٢٤٣] بنو قريظة</span>\nبنو قريظة - بضم القاف، وفتح الراء، وسكون الياء، وبالظاء المعجمة - هم بنو قريظة بن الخزرج. وسيرد مبينًا في فصل النسب إن شاء الله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤٣) يأتي في الأنساب (ص٦٨) من هذا الملجلد.","vol":"12","page":802},{"text":"<span data-type=\"title\" id=toc-4822>[٢٢٤٤] ابن قَطَن</span>\nهو عبد العُزّى بن قطن - بفتح القاف، وفتح الطاء المهملة - جاهلي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤٤) المحبر (٩٩) .","vol":"12","page":802},{"text":"<span data-type=\"title\" id=toc-4823>[٢٢٤٥] بنو قَنْطُورا</span>\nقنطورا: بفتح القاف، وسكون النون، وضم الطاء المهملة، وبالراء، ⦗٨٠٣⦘ قيل: هو أبو الترك، وقيل: إنه اسم جارية كانت لإبراهيم خليل الرحمن صلوات الله عليه وسلامه. ولدت له أولادًا جاء من نسلهم الترك، وفيه نظر، فإن الترك فيما ورد من الأخبار، والتواريخ من أولاد يافث بن نوح ﵇. وذلك قبل الخليل بكثير، هكذا في \" الموطأ \".\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤٥) المحبر (٤٩٤)، تاريخ اليعقوبي (قطورة /١/٢٨) تاريخ الطبري (١/٩٣١١، (قنطورا بنت مقطور من العرب العارية نزل من أولادها خراسان) جمهرة أنساب العرب (٥١٠) (قطورا، وجارء بالحاشية: قطورة التكوين ٢٥: ١)، الإكمال (٤/٨٨) (قنطورا بنت يقطن) .","vol":"12","page":802},{"text":"<span data-type=\"title\" id=toc-4824>[٢٢٤٦] ابن قَهْد</span>\nابن قهد هكذا جاء في «الموطأ» ابن قَهْد: بالقاف المفتوحة، وسكون الهاء، وبالدال المهملة. حديثه في العزل من كتاب النكاح (١) . ولم يذكر اسمه، وإنما قال: كنت جالسًا عند زيد بن ثابت فجاءه ابن قهد، رجل من أهل اليمن ... الحديث. وقد اختلف العلماء في ضبطه هل هو بالقاف، أو الفاء، فقال محمد بن الحذاء: لا أعرف ابن قهد بالقاف إلا قيس بن قهد الأنصاري، وهو صحابي من الأنصار من اليمن.\nوقال الدارقطني: قال ابن معين: أخطأ عبد الرحمن بن مهدي في حديث لمالك أن فلان ابن قَهد، سأل زيد بن ثابت عن العزل، يعني بالقاف، وإنما هو بالفاء. ولم يذكر أيضًا اسمه، وتابعه على هذا الرد ابن ماكولا حكاية عن ابن معين.\n_________\n(١) انظر الحديث رقم (٩١٠٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤٦) راجع الحديث رقم (٩١٠٩) .","vol":"12","page":803},{"text":"<span data-type=\"title\" id=toc-4825>[٢٢٤٧] ابن قَوْقَل</span>\nهو النعمان بن قوقل - بفتح القافين، وسكون الواو، وباللام - الأنصاري صحابي وفي نسبه خلاف، وهو مذكور في حرف النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤٧) طبقات ابن سعد (٣/٥٤٨)، التاريخ الكبير (٨/٧٦)، الجرح والتعديل (٨/٥٤٤٤)، التاريخ الكبير (٨/٧٦)، الجرح والتعديل (٨/٤٤٤)، الثقات (٣/٤١٠)، الاستيعاب (١٥٠٣)، الأسماء المبهمة (٣٠٣)، أسد الغابة (٥/٣٤١)، الإصابة (٣/٥٦٤) .","vol":"12","page":803},{"text":"<span data-type=\"title\" id=toc-4826>[٢٢٤٨] قَيْنُقَاع</span>\nقينقاع: بفتح القافين، وسكون الياء تحتها نقطتان، وبعدها نون مضمومة، وبالعين المهملة. أبو سبط من يهود المدينة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤٨) لم أجده.","vol":"12","page":803},{"text":"<span data-type=\"title\" id=toc-4827>[٢٢٤٩] بنو القَيْن</span>\nبفتح القاف، وسكون الياء تحتها نقطتان، وبالنون. اسمه النعمان بن جسر القضاعي. ويرد في فصل النسب مستوفى إن شاء الله تعالى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٤٩) يأتي ص٦٩ من هذا المجلد.","vol":"12","page":803},{"text":"<span data-type=\"title\" id=toc-4828>الفصل الرابع: في الأنساب</span>\n<span data-type=\"title\" id=toc-4829>[٢٢٥٠] القاريّ</span>\nالقاريّ: بتشديد الياء من غير همزة منسوب إلى القارة، وهو أيْثَع، ويقال: يَيْثَع بن مُلَيْح بن الهَوْن بن خُزيمة بن مُدْركة بن إلياس بن مضر، وقيل: القارة هو الدِّيش [[بن محلم]] بن غالب بن عايذة بن أثيع بن مُلَيح، وإنَّما سموا القارة لأن يَعْمَر الشَدَّاخ أراد أن يفرّقهم في بطون كنانة، فقال رجل منهم:\nدعونا قارة لا تنفرونا ... فنجفل مثل إجفال الظليم\nوهم بالمدينة حلفاءُ بني زهرة.\nأيْثَع: بفتح الهمزة، وسكون الياء تحتها نقطتان، وفتح الثاء المثلثة.\nوَيَيْثَع: مثله إلا أنه أبدل الهمزة ياء. قال ابن ماكولا: ومن قاله أثيع فقد وهم.\nوملَيْح: بضم الميم، وفتح اللام، وسكون الياء، وبالحاء المهملة.\nوالهُون: بفتح الهاء، وضمها، وبالنون.\nوالدِّيْش: بكسر الدال المهملة، وسكون الياء تحتها نقطتان، وبالشين المعجمة.\nومُحَلِّم: بضم الميم، وفتح الحاء المهملة، وتشديد اللام وكسرها.\nوعايذة: بالعين المهملة، وبالياء تحتها نقطتان، وبالذال المعجمة.\nويَعْمَر: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وفتح الميم.\nوشَدَّاخ: بفتح الشين المعجمة، وتشديد الدال المهملة، وبالخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥٠) انظر الأنساب للسمعاني (٤٣٧ /ب) .","vol":"12","page":804},{"text":"<span data-type=\"title\" id=toc-4830>[٢٢٥١] القِبْطِي</span>\nالقبطي: بكسر القاف، وسكون الباء الموحدة، وبالطاء المهملة.\nمنسوب إلى القِبط وهم هذا الجيلُ من الناس، وهم أهل مصر وبلادِها، وممن ينسبُ إليهم عبيد بن جَبْر، ويقال: جبير. وإلى القِبْطي اسم فرس كان لعبد الملك بن عُمَيْر سابق، فكان عبدُ الملك يُعْرَفُ بفرسِه، فيقال له القبطي. وكان يكره ذلك.\nجَبْر: بفتح الجيم، وسكون الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥١) المصدر السابق (٤٤٢/أ) .","vol":"12","page":804},{"text":"<span data-type=\"title\" id=toc-4831>[٢٢٥٢] القِتْبَاني</span>\nبكسر القاف، وسكون التاء فوقها نقطتان، وبالباء الموحدة، وبالنون.\nمنسوب إلى قِتبان بن رَدْمان بن وايل بن الغوث، وقيل: بطن من رُعَيْن.\nرَدْمَان: بفتح الراء، وسكون الدال المهملة.\nووايل: بالياء تحتها نقطتان.\nوالغوث: بالغين المعجمة، والثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥٢) عجالة المبتدي (١٠٢) .","vol":"12","page":804},{"text":"<span data-type=\"title\" id=toc-4832>[٢٢٥٣] القُرْدُوسي</span>\nالقُرْدُوسي: بضم القاف، وسكون الراء، وضم الدال المهملة، وبالسين المهملة.\nمنسوب إلى قُرْدُوس بن الحارث بن مالك بن فهم بن غَنْم بن دَوْس بن عُدثان بن عبد الله بن زَهْران بن عبد الله بن مالك بن نضر بن الأزد. ويقال: القَراديس بنو دَوْس بن الحارث بن مالك بطن من الأزْدِ، وهم بالبصرة.\nغَنْم: بفتح الغين المعجمة، وبالنون.\nوعُدْثَان: بضم العين المهملة، وسكون الدال المهملة، وبالثاء المثلثة، وبالنون.\nوزَهْران: بفتح الزاي، وسكون الهاء، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥٣) الأنساب (١٠/٩٢)، اللباب (٣/٢٤) .","vol":"12","page":805},{"text":"<span data-type=\"title\" id=toc-4833>[٢٢٥٤] القُرَشي</span>\nالقُرَشي: بضم القاف، وفتح الراء، وبالشين المعجمة.\nمنسوب إلى قريش، وهم بنو النَّضْر بن كِنَانة بن خُزَيْمة بن مُدْرِكة بن إلياس بن مُضر بن نزار بن معد بن عدنان. فكل من كان من نسل النَّضر فهو قرشي. وقيل: هو من كان من ولد فِهْرِ بنِ مالكِ بنِ النضر. فمن ليس من ولد فهر فليس بقرشي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥٤) الإنباه على قبائل الرواة لابن عبد البر (٤٢) .","vol":"12","page":805},{"text":"<span data-type=\"title\" id=toc-4834>[٢٢٥٥] القُرَظي</span>\nالقُرَظي: بضم القاف، وفتح الراء، وبالظاء المعجمة.\nمنسوب إلى قُرَيْظَة بنِ الخزرجِ بن الصَّرِيح بن التَّؤمان بن السِّبط بن اليَسَع بن سعد بن لاوي بن يَعقوب بن إسحاق بن إبراهيم ﵈، وهو أبو سبط من يهودِ المدينةِ، وقُرَيْظَة أخو النَّضير الصريح.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥٥) الأنساب للسمعاني (٤٤٨/أ) .","vol":"12","page":805},{"text":"<span data-type=\"title\" id=toc-4835>[٢٢٥٦] القَرَني</span>\nبفتح القاف، وفتح الراء، وبالنون.\nمنسوب إلى قَرَن بن رَدْمان بن نَاجية بن مراد.\nرَدْمَان: بفتح الراء، وسكون الدال المهملة.\nونَاجية: بالنون، والجيم، والياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥٦) المصدر السابق (٤٤٩/ ب) .","vol":"12","page":805},{"text":"<span data-type=\"title\" id=toc-4836>[٢٢٥٧] القُرِّي</span>\nالقُرِّي: بضم القاف، وكسر الراء وتشديدها.\nمنسوب إلى قُرّة بطن من عبد القيس، فهم مُسْلِم القُرِّي وقيل: كان ينزل قنطرة قُرّة فُنِسبَ إليها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥٧) عجالة المبتدي (١٠٤) .","vol":"12","page":805},{"text":"<span data-type=\"title\" id=toc-4837>[٢٢٥٨] القَسْري</span>\nبفتح القاف، وسكون السين المهملة، والراء. ⦗٨٠٦⦘\nمنسوب إلى قَسْر بن عَبْقَر بن أنْمار بن إراش بن عمرو بن الغوث، من ولد زيد بن كهلان بن سبأ.\nعَبْقَر: بفتح العين المهملة، وسكون الباء الموحدة، وفتح القاف، وبالراء.\nوإراش: بكسر الهمزة، وتخفيف الراء، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥٨) المصدر السابق (٤٥٢ /ب) .","vol":"12","page":805},{"text":"<span data-type=\"title\" id=toc-4838>[٢٢٥٩] القَسْمَلي</span>\nالقَسْمَلي: بفتح القاف، وسكون السين المهملة، وفتح الميم.\nمنسوب إلى قَسْمَلَة، واسمه مُعاويةُ بنُ عمرِو بن مالك بن فِهْر بن غَنْم بن دَوْس، بطن من الأزد، وقد تقدَّم باقي النسب في القُرْدُوسي، وعامَّتُهُمْ بالبصرة، والمحلَّةُ المعروفةُ بالقساملةِ في البصرةِ منسوبة إليهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٥٩) عجالة المبتدي (١٠٤) .","vol":"12","page":806},{"text":"<span data-type=\"title\" id=toc-4839>[٢٢٦٠] القُشَيْري</span>\nالقُشَيْري بضم القاف، وفتح الشين المعجمة، وسكون الياء.\nمنسوب إلى قُشَيْر بن كعب بن ربيعة بن عامر بن صعصعة، بطن كبير، وقشير أخو عَقِيْل، فالبيت في قشير، والعدد في عُقَيْل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦٠) عجاله المبتدي (١٠٥) .","vol":"12","page":806},{"text":"<span data-type=\"title\" id=toc-4840>[٢٢٦١] القُضاعي</span>\nبضم القاف، وتخفيف الضاد المعجمة.\nمنسوب إلى قُضَاعة. يقال: هو ابن مَعدّ بن عدنان. ويقُال: هو من حمير، وهو الأكثر والأصح، واسمه عَمْرو بنُ مالكِ بن عمروِ بن مرّة بن زيد بن مالك بن حمير بن سبأ، وقيل: هو قضاعةُ بن عمرو بن زيد. وقيل: هو ابنُ مالكِ بنِ مرة بن عمرو بن زيد بن مرة بن مالك. وقيل غير ذلك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦١) عجالة المبتدي (١٠٥) .","vol":"12","page":806},{"text":"[٢٢٦٢] القُطيعي\nبضم القاف، وفتح الطاء المهملة، وبالعين المهملة.\nمنسوب إلى قُطَيْعَة بن عبس بن بَغيض بن رَيْث بن غَطَفَان. وقد تقدَّم ضبطُ هذه الأسماءِ، وتمام النسب في العبسي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦٢) الأنساب للسمعاني (٤٥٨/ب) .","vol":"12","page":806},{"text":"<span data-type=\"title\" id=toc-4842>[٢٢٦٣] القَطِيعي</span>\nبفتح القاف، وكسر الطاء المهملة، وبالعين المهملة.\nمنسوب إلى قَطِيْعَةِ الدقيق محلَّة كانت في أعلى غربي بغداد. والمُراد به في الذِّكْر أبو بكر بن جعفر بن حمدان بن مالك القطيعي، وهو الذي يروي «مسند أحمد بن حنبل» عن ابنه عبد الله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦٣) المصدر السابق (٤٥٩/ب) .","vol":"12","page":806},{"text":"<span data-type=\"title\" id=toc-4843>[٢٢٦٤] القَعْنَبي</span>\nالقَعْنَبي: بفتح القاف، وسكون العين المهملة، وفتح النون، وبالباء الموحدة. ⦗٨٠٧⦘\nمنسوب إلى قَعْنَب الحارثي، وهو جد عبد الله بن مسلمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦٤) السابق (٤٦٠/أ) .","vol":"12","page":806},{"text":"<span data-type=\"title\" id=toc-4844>[٢٢٦٥] القُومِسي</span>\nبضم القاف، وبالسين المهملة.\nمنسوب إلى قُومِس وهي [من بِسطام إلى سِمْنان، وهما من قومس وينسب إليها خلق كثير من العلماء] (١) .\n_________\n(١) بياض في خ وم، وما بين حاصرتين من \" اللباب \" ٣ / ٦٤، وانظر \" معجم البلدان \" ٤ / ٤١٤، و\" الأنساب \" ٤ / ٥٥٩ - ٥٦٠.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦٥) المصدر السابق.","vol":"12","page":807},{"text":"<span data-type=\"title\" id=toc-4845>[٢٢٦٦] القَيْسي</span>\nبفتح القاف، وسكون الياء تحتها نقطتان، وبالسين المهملة.\nمنسوب إلى قيس عيلان، ويقال: قيس بن عيلان بن مضر، ويقال: اسمُ قيسِ عيلان النَّاس بالنون، أخو إلياس بن مُضر، وقيل: إنما سُمي قيس عيلان باسم فرس كان له، وقيل: بغلام، وقيل: برجل كان يحضُنُه، وقيل: بكلب كان له، ومنسوب أيضًا إلى قَيْس بن ثَعْلبةَ بن عُكابة بن صَعْب بن علي بن بكر بن وايل.\nعُكَابة: بضم العين المهملة، وتخفيف الكاف، وبالباء الموحدة.\nوعَيْلان: بالعين المهملة، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦٦) عجالة المبتدي (١٠٥) .","vol":"12","page":807},{"text":"<span data-type=\"title\" id=toc-4846>[٢٢٦٧] القَيْنِي</span>\nبفتح القاف، وسكون الياء تحتها نقطتان، وبالنون، منسوب إلى القين واسمه النُّعْمان بن جَسْر بن شَيْع الله بن أسد بن وَبَرة بن تغلب بن حُلْوان بن عمران بن الحاف بن قضاعة. يقال: سُمي القينُ بعبد كان له فحضَنَهُ فاشْتُهرَ به.\nجَسْر: بفتح الجيم، وسكون السين المهملة.\nوشَيْع: بفتح الشين المعجمة، وسكون الياء تحتها نقطتان، وبالعين.\nووَبَرة: بفتح الباء الموحدة.\nوتَغْلب: بالتاء فوقها نقطتان، والغين المعجمة.\nوحُلْوان: بضم الحاء المهملة.\nوالحافِ: بالحاء المهملة، والفاء المكسورة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦٧) وفي جمهرة ابن حزم (٤٥٤)، والعجالة (١٠٦)، اللباب (٣/٧١) شيع الله.","vol":"12","page":807},{"text":"<span data-type=\"title\" id=toc-4847>حرف الكاف</span>\nويشتمل على ثلاثة فصول\n<span data-type=\"title\" id=toc-4848>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-4849>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-4850>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-4851>[٢٢٦٨] كَثير بن الصَّلْت</span>\nهو أبو عبد الله، كَثير بن الصَّلْت بن معدي كرب الكندي. ولد على عهد رسول الله - ﷺ- وسمَّاه كثيرًا، وكان اسمه قليلًا. وهو أخو زُيَيْد بن الصَّلْتِ.\nروى عن أبي بكر، وعمر، وعثمان، وزيد بن ثابت، له ذِكْر في الطَّيب من كتاب الحج (١) .\nكَثير: بفتح الكاف، وبالثاء المثلثة.\nوزُييْد: بالزاي، وبياء مفتوحة تحتها نقطتان، وبعدها أخرى ساكنة، تصغير زيد.\nوالصَّلْت: بفتح الصاد المهملة، وسكون اللام، والتاء فوقها نقطتان.\n_________\n(١) انظر الحديث رقم (١٣٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦٨) تهذيب الكمال (٣/١١٤٣)، تهذيب التهذيب (٨/٤١٩) (٧٤٩)، تقريب التهذيب (٢/١٣٢)، خلاصة تهذيب الكمال (٢/٣٦٢)، الكاشف (٣/٥)، تاريخ البخاري الكبير (٧/٢٠٥)، الجرح والتعديل (٧/٨٥٥)، لسان الميزان (٧/٣٤٥)، معرفة الثقات (١٤٥٣)، تراجم الأحبار (٣/٢٩٦)، ثقات (٥/٣٣٠)، تاريخ الثقات (٣٩٦) .","vol":"12","page":811},{"text":"<span data-type=\"title\" id=toc-4852>[٢٢٦٩] كُرْز بن ثَعلبة</span>\nهو أبو عبد الرحمن، كُرْزُ بنُ ثعلبةَ، وقيل: اسمه يزيد بن أُنَيْس، وقيل: عبد، غلبت عليه كنيتُه فقيل: أبو عبد الرحمن الفِهري القرشي، من بني فِهْر بن مالك بن النضر بن كنانة. شهد مع النبي - ﷺ- حنينًا والطائف.\nروى عنه عبد الله بن يسار.\nكُرْزُ: بضم الكاف، وسكون الراء، وبعدها زاي.\nوأُنَيْس: بضم الهمزة، وفتح النون، وسكون الياء تحتها نقطتان، وبالسين المهملة خفيفة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٦٩) طبقات ابن سعد (٥/٤٥٥)، تاريخ البخاري الكبير (٩/٥٠)، الاستيعاب (٤/١٧٠٧)، أسد الغابة (٦/١٩٩)، تهذيب الكمال (١٦٢٢)، تجريد أسماء الصحابة (٢/٤٨٣)، الإصابة (٤/١٢٨)، تهذيب التهذيب (١٢/١٥٤)، تقريب التهذيب (٢/٤٤٦) .","vol":"12","page":811},{"text":"<span data-type=\"title\" id=toc-4853>[٢٢٧٠] كُرْزُ بن جابر</span>\nهو كُرْزُ بن جابر بن حُسَيْل، ويقال: حِسْل، من بني محارب بن فهر بن مالك الفهري القرشي. أسلم بعد الهجرة وحَسُنَ إسلامُهُ، وولاه ⦗٨١٢⦘ رسولُ الله - ﷺ- الجيشَ الذي بعثهم في أثر العُرَنِيِّينَ، وقتل كُرْزُ يوم الفتح؛ كان قد سار في غير طريق رسول الله - ﷺ- مخطئًا فلقيَهُ المشركون فقتلوه، وكان في أصحاب خالد بن الوليد يوم الفتح.\nكُرْزُ: بضم الكاف، وسكون الراء، وبعدها زاي.\nوحُسَيْل: بضم الحاء المهملة، وفتح السين المهملة، وسكون الياء، وباللام.\nوحِسْل: بكسر الحاء المهملة، وسكون السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧٠) طبقات ابن سعد (٥/٤٥٥)، تاريخ خليفة (٥٧، ٩٦)، الاستيعاب (٣/٣١٠) أسد الغابة (٤/٤٦٨)، تجريد أسماء الصحابة (٢/٢٩)، العقد الثمين (٧/٩٤)، الإصابة (٣/٢٩٠) .","vol":"12","page":811},{"text":"<span data-type=\"title\" id=toc-4854>[٢٢٧١] كَِركَِرة</span>\nهو كَِركَِرة: بفتح الكافين، وبكسرهما، كان على ثَقَل رسول الله - ﷺ- في بعض مغازيه، له ذِكْر في الغلول من كتاب الجهاد في حديث عبد الله بن عمرو بن العاص (١) .\n_________\n(١) انظر الحديث رقم (١٢١٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧١) المغازي للواقدي (٦٨١)، طبقات ابن سعد (١/٤٩٨)، الأسماء المبهمه (٢٨٠)، أسد الغابة (٤/٤٧٠)، تجريد أسماء الصحابة (٢/٢٩)، الإصابة (٣/٢٩٣) .","vol":"12","page":812},{"text":"<span data-type=\"title\" id=toc-4855>[٢٢٧٢] كعب بن عاصم</span>\nهو أبو مالك كعب بن عاصم الأشعري، قال أبو حاتم: سمعت إسماعيل بن أبي أُوَيْس يقول: أبو مالك الأشعري، كعب بن عاصم، وكذلك قال أبو بكر بن أبي شيبةَ والبخاريُّ في «التاريخ»، وأبو حاتم. وقال: روى عنه عبد الرحمن بن غَنْم، وأم الدرداء، وشُرَيْح بن عبيد. وقال أبو حاتم أيضًا: وقيل: اسمه عبد الله، وقيل: عَمْرو، وقيل: عبيد. وقال البخاريُّ في رواية عبد الرحمن بن غَنْم عنه: حدثنا أبو مالك أو أبو عامر بالشك. قال ابن المديني: وأبو مالك هو الصواب.\nروى عنه جابر بن عبد الله، وعبد الرحمن بن غنم، وخالد ابن أبي مريم.\nمات في خلافة عمر بن الخطاب. ويقال: إنه أبو مالك الأشجعي.\nأُوَيْس: بضم الهمزة، وفتح الواو، وسكون الياء تحتها نقطتان، وبالسين المهملة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوشُرَيْح: بضم الشين المعجمة، وفتح الراء، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧٢) تهذيب التهذيب (٨/٤٣٤) (٧٨٦)، تقريب التهذيب (٢/١٣٤) خلاصة تهذيب الكمال (٢/٣٦٥)، الكاشف (٣/٨)، تاريخ البخاري الكبير (٧/٢٢١)، الجرح والتعديل (٧/ص١٦٠)، أسد الغابة (٤/٤٨٠)، الثقات (٤/٣٥٢)، تجريد أسماء الصحابة (٢/٣١)، الإصابة (٥/٥٩٧)، الاستيعاب (٢/٣١٢١)، أسماء الصحابة الرواة (ت:٤١٢) .","vol":"12","page":812},{"text":"<span data-type=\"title\" id=toc-4856>[٢٢٧٣] كعب بن عُجْرة</span>\nهو أبو محمد، كعب بن عُجْرة بن أُميَّة بن عدي بن عبيد بن الحارث البَلَوي، حليف بني سالم بن عوف الأنصاري. قيل: حليف بني عَمروِ بنِ عوف. قال الواقدي: ليس حليفًا للأنصار، ولكنه من أنفسهم. ⦗٨١٣⦘ نزل الكوفة، ومات بالمدينة سنة إحدى وخمسين، وقيل: سنة اثنتين، وقيل: ثلاث، وهو ابن خمس وسبعون سنة، وقيل: ابن تسع وسبعين.\nروى عنه ابن عباس، وابن عمر، وجابر، وابن عمرو، وابن مُغَفَّل، ومن أولاده إسحاق، وعبد الملك، ومحمد، وربيع، ومن باقي التابعين ابن أبي ليلى، وأبو وايل شَقيق بن سلمة، وسليمان بن يسار.\nعُجْرةُ: بضم العين المهملة، وسكون الجيم، والراء.\nوالبَلَوى: بفتح الباء الموحدة، وفتح اللام.\nتأخر إسلام كعب وكان له صنم في بيتِهِ يُكْرِمُهُ، وكان عُبَادَةُ بنُ الصامتِ صديقًا له، فرصده يومًا، فلمَّا خرجَ من بيته، دخل عُبادةُ فكسره بالقدومِ، فلما جاء كعب ورآه، خرج مُغْضبًا يريد أن يُشاتم عبادةَ، ثم فكَّر في نفسه، فقال: «لو كان عند هذا الصنمِ طائل لامتنع» . فأسلم حينئذ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧٣) تهذيب الكمال (٣/١١٧٤)، تهذيب التهذيب (٨//٤٣٥) (٧٨٨)، تقريب التهذيب (٢/١٣٥)، خلاصة تهذيب الكمال (٢/٣٦٥)، الكاشف (٣/٨)، تاريخ البخاري الكبير (٧/٢٢٠)، الجرح والتعديل (٧/١٦٠)، الثقات (٣/٣٥١)، أسد الغابة (٤/٤٨١)، تجريد أسماء (٢/٣١)، الإصابة (٥/٥٩٩)، الاستيعاب (٢/١٣٢١)، سير الأعلام (٣/٥٢) .","vol":"12","page":812},{"text":"<span data-type=\"title\" id=toc-4857>[٢٢٧٤] كعب بن عمرو</span>\nهو أبو اليَسَر، كعبُ بنُ عمروِ بن عَبَّادِ بنِ غَزِيَّة بن سَوَاد بن غَنْم [[بن كعب]] بن سَلَمة، ويقال: كعب بن عمرو بن مالك بن عمرو بن عَبَّاد بن عمرو بن تَميم بن شدَّاد بن عُثْمان بن كعب بن سلمة الأنصاري، السلمي. شهد العقبة وبدرًا، وهو الذي كان أسَر العباس بن عبد المطلب يوم بدر. توفي بالمدينة سنة خمس وخمسين.\nروى عنه ابنه عمار، وحنظلةُ بنُ قيس، ورِبْعيّ بن حِراش، وعُبَادة بن الوليد.\nاليَسَر: بفتح الياء تحتها نقطتان، وفتح السين المهملة.\nوعَبَّاد: بتشديد الباء الموحدة.\nوغَزِيَّة: بفتح الغين المعجمة، وكسر الزاي، وتشديد الياء تحتها نقطتان.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوسَواد: ضد بياض.\nوسَلِمة: بفتح السين، وكسر اللام.\nورِبْعيّ: بكسر الراء، وسكون الباء الموحدة، وتشديد الياء.\nوحِرَاش: بكسر الحاء المهملة، وتخفيف الراء، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧٤) تهذيب الكمال (٣/١١٤٧)، تهذيب التهذيب (٨/٤٣٧) (٧٩١)، تقريب التهذيب (٢/١٣٥) خلاصة تهذيب الكمال (٢/٣٦٦)،الكاشف (٣/٨)،تاريخ البخاري الكبير (٧/٢٢٠)، الجرح والتعديل (٧/١٦٠)، الثقات (٣/٣٥٢)، أسد الغابة (٤/٤٨٤)، تجريد أسماء الصحابة (٢/٣٢)، الإصابة (٥/٦٠٦)، الاستيعاب (٢/١٣٢٢)، سير الأعلام (٢/٥٣٧)، الحلية (٢/١٩)، البداية والنهاية (٨/ ٧٨) .","vol":"12","page":813},{"text":"<span data-type=\"title\" id=toc-4858>[٢٢٧٥] كعب بن عياض</span>\nهو كعب بن عِيَاض الأشعري، معدود في الشاميين.\nروى عنه جابر بن عبد الله، وجُبَيْر بن نُفَيْر، وقيل: إنه روت عنه أمُّ الدرداء.\nعِيَاض: بكسر العين المهملة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\nوجُبَيْر ونُفَيْر: بضم الجيم، والنون، وفتح الباء الموحدة، والفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧٥) تهذيب الكمال (٣/١١٤٧)، تهذيب التهذيب (٨/٤٣٨) (٧٩٢)، تقريب التهذيب (٢/١٣٥)، خلاصة تهذيب الكمال (٢/٣٦٦)، الكاشف (٣/٩) تاريخ البخاري الكبير (٧/٢٢٢)، الثقات (٣/ ٣٥٣)، أسد الغابة (٤/٤٨٥) (٤٨٦)، تجريد أسماء الصحابة (٢/٩٣)، الإصابة (٥/٦٠٨)، الاستيعاب (٢/١٣٢٣)، أسماء الصحابة الرواة (ت:٢٦٤) .","vol":"12","page":813},{"text":"<span data-type=\"title\" id=toc-4859>[٢٢٧٦] كعب بن مالك</span>\nهو أبو عبد الرحمن، وقيل: أبو عبد الله، وقيل: كانت كنيته أبا بَشير، فكناه النبيُّ - ﷺ- أبا عبد الله بن مالك بن أبي كعب، واسم أبي كعب: عمرو بن القَيْن بن كعب بن سَواد بن غَنْم بن كعب بن سَلِمة بن سعد، من بني جُشَم بن الخزرج الأنصاري، السلمي، الخزرجي. شهد العقبة الثانية، واختلف في شهوده بدرًا، والمشاهد بعدها غير تبوك. وكان أحد شعراء النبي - ﷺ-. وهو أحد الثلاثة الذين تخلفوا عن رسول الله - ﷺ- في غزوة تبوك وهم: كعب بن مالك هذا، وهلال بن أمية، ومرارة بن ربيعة.\nروى عنه عبد الله بن عباس، وجابر بن عبد الله، وأبو أُمامة، ومن أولاده عبد الله، وعبد الرحمن، وأبو جعفر محمد بن علي الباقر.\nومات سنة خمسين، وقيل: سنة ثلاث وخمسين، وهو ابن سبع وسبعين سنة بعد أن عمي.\nبَشِير: بفتح الباء الموحدة، وكسر الشين المعجمة.\nوالقَيْن: بفتح القاف، وسكون الياء تحتها نقطتان.\nوسَواد: ضد بياض.\nوسَلِمة: بكسر اللام.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧٦) تهذيب الكمال (٣/١١٤٨)، تهذيب التهذيب (٨/٤٤٠)، تقريب التهذيب (٢/١٣٥)، خلاصة تهذيب الكمال (٢/٣٦٦)، الكاشف (٣/٩)، تاريخ البخاري الكبير (٧/٢١٩)، تاريخ البخاري الصغير (١/٦١) (٧٦)، (١١٥)، الجرح والتعديل (٧/١٦٠)، الثقات (٣/٣٥٠)، أسد الغابة (٤/٤٨٧)، طبقات ابن سعد (٩/١٦٣)، تجريد أسماء الصحابة (٢/٣٣)، الإصابة (٥/٦١٠)، الاستيعاب (٢/١٣٢٣) .","vol":"12","page":814},{"text":"<span data-type=\"title\" id=toc-4860>[٢٢٧٧] كعب بن مُرَّة</span>\nهو كعبُ بنُ مرَّة البَهْزي، السلمي، ويقال: اسمه مُرّةُ بنُ كعب، والأول أكثر. سكن الأردن من الشام، ومات بها سنة تسع وخمسين.\nروى عنه شرحبيل بن السِّمط، وأبو الأشعث الصنعاني، وأبو صالح الخولاني.\nالبَهْزي: بفتح الباء الموحدة، وبالزاي.\nوالسِّمط: بكسر السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧٧) تهذيب الكمال (٣/١١٤٨)، تهذيب التهذيب (٨/٤٤١) (٧٩٥)، تقريب التهذيب (٢/١٣٥)، خلاصة تهذيب الكمال (٢/٦٣٧)، تاريخ البخاري الكبير (٧/٥»، الجرح والتعديل (٧/ص١٦٠)، الثقات (٣/٣٥٣)، أسد الغابة (٤/٤٨٩) تجريد أسماء الصحابة (٢/٣٣)، الإصابة (٥/٦١٢) (٦٦٥)، الاستيعاب (٢/١٣٢٦)، أسماء الصحابة الرواة (ت:٥٢) .","vol":"12","page":814},{"text":"<span data-type=\"title\" id=toc-4861>[٢٢٧٨] كَلَدة بن الحنبل</span>\nهو كلدة بن الحَنْبَل، ويقال: كَلَدة بن عبد الله بن الحنبل، والصواب الأول، الأسلمي الغساني، وهو أخو صفوان بن أميةَ الجُمَحي لأمه، وله حلف في جمح، وقيل: كان عبدًا لمَعْمَر بن حبيب، اشتراه من أهل اليمنِ بسوق عُكاظ، وحالفه، وأنكحه، وأقام بمكة إلى أن مات بها.\nروى عنه عمرو بن عبد الله بن صفوان.\nكَلَدة: بفتح الكاف، وفتح اللام، وبالدال المهملة.\nوحَنْبَل: بفتح الحاء المهملة، وسكون النون، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧٨) تهذيب الكمال (٣/١١٤٩)، تهذيب التهذيب (٨/٤٤٤) (٨٠٤)، تقريب التهذيب (٢/١٣٦)، تاريخ البخاري الكبير (٧/٢٤١)، الجرح والتعديل (٧/ص١٧٤)، الثقات (٣/٣٥٦)، أسد الغابة (٤/٤٩٦)، تجريد أسماء الصحابة (٢/٣٤)، الإصابة (٥/٦١٩)، الاستيعاب (٢/١٣٣٢) .","vol":"12","page":814},{"text":"<span data-type=\"title\" id=toc-4862>[٢٢٧٩] كَنَّاز</span>\nهو أبو مَرْثَد، كنّازُ بنُ حصن، ويقال: ابن حُصَيْن بن يربوع بن عمرو بن ⦗٨١٥⦘ يربوع بن خَرَشَة بن سعد بن طَرِيف بن جِلاَّن بن غَنْم بن غَنيّ بن يَعْصُر الغنوي، وقيل في نسبه غير ذلك. شهد بدرًا هو وابنه مرثد، وكانا حليفي حمزةَ بنِ عبدِ المُطلب، وهو من كبار الصحابة.\nروى عن حمزة.\nروى عنه واثِلة بن الأسْقَع، وعبد الله بن عمَر.\nمات سنة اثنتي عشرة في خلافة أبي بكر.\nمَرْثَد: بفتح الميم، وسكون الراء، وفتح الثاء المثلثة.\nوكَنَّاز: بفتح الكاف، وتشديد النون، وبالزاي.\nوخَرَشة: بفتح الخاء المعجمة، وفتح الراء، وبالشين المعجمة.\nوطَرِيف: بفتح الطاء المهملة، وكسر الراء.\nوجِلاَّن: بكسر الجيم، وتشديد اللام، وبالنون.\nوغَنِي: ضد فقير.\nويَعْصُر: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وضم الصاد المهملة.\nوواثِلة: بكسر الثاء المثلثة.\nوالأسْقَع: بسكون السين المهملة، وفتح القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٧٩) تهذيب الكمال (٣/١١٥٠)، تهذيب التهذيب (٨/٤٤٨) (٨١٢)، تقريب التهذيب (٢/١٣٦) (١٣٧)، خلاصة تهذيب الكمال (٢/٣٧١)، تاريخ البخاري الكبير (٧/٢٤١)، الجرح والتعديل (٧/١٧٤)، الثقات (٣/٣٥٤)، أسد الغابة (٤/٥٠٠)، طبقات ابن سعد (٣/٤٧)، تجريد أسماء الصحابة (٢/٣٥)، الإصابة (٥/٦٢٥)، الاستيعاب (٢/١٣٣٣) .","vol":"12","page":814},{"text":"<span data-type=\"title\" id=toc-4863>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-4864>[٢٢٨٠] كَثِيْر بن جُمْهان</span>\nهو كثير بن جُمْهان السُّلمي، يُعدُّ في الكوفيين.\nسمع ابن عمر وابن عباس، وأبا عِيَاض.\nروى عنه عطاءُ بنُ السائب.\nكثير: ضد قليل.\nوجُمْهان: بضم الجيم، وسكون الميم، وبالنون.\nوالسُّلَمي: بضم السين.\nوعِيَاض: بكسر العين المهملة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨٠) تهذيب الكمال (٣/١١٤١)، تهذيب التهذيب (٨/٤١٢)، (٧٣٨)، تقريب التهذيب (٢/١٣١)، خلاصة تهذيب الكمال (٢/٣٦٢)، الكاشف (٣/٣)، تاريخ البخاري الكبير (٧/٢١٤)، الجرح والتعديل (٧/٥٣٧)، ثقات (٧/٣٥٠) .","vol":"12","page":815},{"text":"<span data-type=\"title\" id=toc-4865>[٢٢٨١] كثير مولى ابن سَمُرَة</span>\nهو كثير مولى ابن سمرة.\nروى عن أبي سلمة.\nروى عنه قتادة، حديثه في كتاب الطلاق (١) .\n_________\n(١) انظر الحديث رقم (٥٧٥٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨١) تهذيب الكمال (٣/١١٤٥)، تهذيب التهذيب (٨/٤٣١)، (٧٧٦)، تقريب التهذيب (٢/١٣٣)، خلاصة تهذيب الكمال (٢/٣٦٤)، الكاشف (٣/٦)، تاريخ البخاري الكبير (٧/٢١١)، الجرح والتعديل (٧/٨٦٨)، ميزان الاعتدال (٣/٤١٠)، لسان الميزان (٧/٣٤٥)، المجمع (٥/١٥٦) معرفة الثقات (١٥٤٧)، تاريخ الثقات (٣٩٦) .","vol":"12","page":815},{"text":"<span data-type=\"title\" id=toc-4866>[٢٢٨٢] كثير بن عبد الله</span>\nهو أبو عبد الله، كثير بن عبد الله بن عَمْرو بن عوف المُزَني المدني.\nسمع أباه.\nروى عنه مروان بن معاوية، وإسماعيل بن أبي أُوَيْس.\nأُوَيْس: بضم الهمزة، وفتح الواو، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨٢) تهذيب الكمال (٣/١١٤٣)، تهذيب التهذيب (٨/٤٢١)، (٧٥١)، تقريب التهذيب (٢/١٣٢)، خلاصة تهذيب الكمال (٢/٣٦٣)، الكاشف (٣/٥)، تاريخ البخاري الكبير (٧/٢١٧)، تاريخ البخاري الصغير (٢/١٥٢)، (١٥٣)، الجرح والتعديل (٧/٧٥٨)، ميزان الاعتدال (٣/٤٠٦)، (٢/٣٥٤)، لسان الميزان (٧/٣٤٥)، المجروحين (٢/٢٢١)، تراجم الأحبار (٣/٣٠٢)، المغني (٥٠٨٤)، مجمع (١/ ١٨٧)، (٢٠٣)، (٢/١٣)، (١٠٠)، (٣/١٢)، (١٠٠)، (٢٣٤)، (٣٠٤)، (٤/٨٢) .","vol":"12","page":816},{"text":"[]<span data-type=\"title\" id=toc-4867> كثير بن قيس</span>\nهو كَثير بن قيس.\nروى عنه داود بن جميل. روى عن أبي الدرداء. وقد جاء عن الترمذي أنه قيس بن كثير قال: وقيل: كثير بن قيس، وهو أصح. وقد تقدَّم ذكره في حرف القاف.","vol":"12","page":816},{"text":"<span data-type=\"title\" id=toc-4868>[٢٢٨٣] كثير بن كَثير</span>\nهو كَثِير بن كَثِير بن المُطْلب بن أبي وَداعة، واسم أبي وداعة الحارث السهمي القرشي المكي.\nروى عن أبيه.\nروى عنه ابن جُرَيْج، وابن عُيَيْنَة.\nوَدَاعة: بفتح الواو، وتخفيف الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨٣) تهذيب الكمال (٣/١١٤٥)، تهذيب التهذيب (٨/٤٢٦)، (٧٥٩)، تقريب التهذيب (٢/١٣٣)، خلاصة تهذيب الكمال (٢/٣٦٤)، الكاشف (٢/٦)، تاريخ البخاري الكبير (٧/٢١١)، الجرح والتعديل (٧/٨٦٧)، تاريخ أسماء الثقات (١١٧٨)، الثقات (٥/٣٣١)، تراجم الأحبار (٣/٢٩٨) .","vol":"12","page":816},{"text":"<span data-type=\"title\" id=toc-4869>[٢٢٨٤] كثير بن مُرَّة</span>\nهو أبو شَجَرة، كَثِير بن مُرَّة الحضرمي الرَّهاوي.\nسمع معاذًا، قال يزيد بن أبي حبيب: أدرك سبعين بدريًا.\nروى عنه الحسن بن عبد الرحمن، [[وخالد]] بن معدان.\nشَجَرة: بفتح الشين المعجمة، وفتح الجيم.\nوالرَّهاوي: بفتح الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨٤) تهذيب الكمال (٢/١١٤٥)، تهذيب التهذيب (٨/٤٢٨)، (٧٦٦)، تقريب التهذيب (٢/١٣٣)، خلاصة تهذيب الكمال (٢/٣٦٤)، الكاشف (٣/٧)، تاريخ البخاري الكبير (٧/٢٠٨)، تاريخ البخاري الصغير (١/١٩١)، الجرح والتعديل (٧/١٥٧)، أسد الغابة (٤/٤٦١)، تجريد أسماء الصحابة (٢/٢٨)، الإصابة (٥/٦٣٨)، تراجم الأحبار (٣/٢٩٥)، الثقات (٥/٣٥٢) .","vol":"12","page":816},{"text":"<span data-type=\"title\" id=toc-4870>[٢٢٨٥] كُرَيب</span>\nهو أبو رِشْدين، كُرَيْب بن أبي مسلم مولى عبد الله بن عباس.\nسمع ابن عباس، ومعاوية.\nروى عنه ابناه رشدين، ومحمد، وعمرو بن دينار، وسالم بن أبي الجَعْد.\nرِشْدِين: بكسر الراء، وسكون الشين المعجمة، وكسر الدال المهملة، وبالياء، والنون.\nوكُرَيْب: بضم الكاف، وفتح الراء، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨٥) تهذيب الكمال (٣/١١٤٧)، تهذيب التهذيب (٨/٤٣٣)، (٧٨٣) تقريب التهذيب (٢/١٣٤)، خلاصة تهذيب (٢/٣٧٠)، الكاشف (٣/٨)،تاريخ البخاري الكبير (٧/٢٣١)،تاريخ البخاري الصغير (١/٢٢٨)،الجرح والتعديل (٧/٩٥٦)، ثقات (٥/٣٣٩)، تراجم الأحبار (٣/٢٩٦)، البداية والنهاية (٩/١٨٦)، سير الأعلام (٤/٤٧٩) والحاشية.","vol":"12","page":816},{"text":"<span data-type=\"title\" id=toc-4871>[٢٢٨٦] كعب بن ماتع</span>\nهو أبو إسحاق، كعب بن ماتِع، المعروف بكعب الأحْبار، وهو ⦗٨١٧⦘ من حِمير. أدرك زمن النبيِّ - ﷺ-، ولم يَرَه، وأسلم في زمن عمر بن الخطَّاب.\nروى عن عمر، وصهيب، وعائشة.\nومات بحمص سنة اثنتين وثلاثين في خلافة عثمان.\nماتِع: بكسر التاء فوقها نقطتان، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨٦) تهذيب الكمال (٣/١١٤٧)، تهذيب التهذيب (٨/٤٣٨)، (٧٩٣)، تقريب التهذيب (٢/١٣٥)، خلاصة تهذيب الكمال (٢/٣٢٦)، الكاشف (٣/٩)، تاريخ البخاري الصغير (١/٦٢)، الجرح والتعديل (٧/٩٠٦)، لسان الميزان (٤/٤٨٨)، تراجم الأحبار (٣/٣٠١)، ثقات (٥/٣٣٤)، سير الأعلام (٣/٤٨٩) والحاشية، الحلية (٥/٣٦٤)، نسيم الرياض (١/١٠٨)، طبقات ابن سعد (٩/١٦٣)، والحاشية.","vol":"12","page":816},{"text":"<span data-type=\"title\" id=toc-4872>[٢٢٨٧] كُلَيْبُ بنُ مَنْفَعَة</span>\nهو كُلَيْب بنُ مَنْفَعَة بن كُلَيْب الحنفي.\nروى عن جدّه كليب، ولجدّه صحبة.\nروى عنه ضَمضَم بن عمرو، والحارث بن مرة الحنفيان.\nمَنْفَعَة: ضد مضرة.\nوضَمضَم: بفتح الضادين المعجمتين، وحديثه في كتاب البر (١) .\n_________\n(١) انظر الحديث رقم (١٨٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨٧) تهذيب الكمال (٣/١١٤٩)، تهذيب التهذيب (٨/٤٤٦)، (٨٠٨)، تقريب التهذيب (٢/١٣٦)، خلاصة تهذيب الكمال (٢/٣٦٨)، الكاشف (١/١٠)، تاريخ البخاري الكبير (٧/٢٣٠)، الجرح والتعديل (٧/١٦٧)، أسد الغابة (٤/٤٩٩)، تجريد أسماء الصحابة (٢/٣٥)، الثقات (٥/٣٥٧) .","vol":"12","page":817},{"text":"<span data-type=\"title\" id=toc-4873>[٢٢٨٨] كليب بن وايل</span>\nهو كُلَيْب بن وايل بن غسَّان التيمي، يُعدُّ في الكوفيين.\nسمع ابن عمر، وزينب بنت أبي سلمة.\nروى عنه سفيان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨٨) تهذيب الكمال (٣/١١٤٩)، تهذيب التهذيب (٨/٤٤٦)، (٨٠٦)، تقريب التهذيب (٢/١٣٦)، خلاصة تهذيب الكمال (٢/٣٦٨)، الكاشف (٣/١٠)، الجرح والتعديل (٧/٩٤٧)، ميزان الاعتدال (٣/٤١٤)، لسان الميزان (٧/٣٤٦)، الثقات (٥/٣٣٧)، تراجم الأحبار (٣/٣٠٥)، المغني (٧/٥١٠)، تاريخ الثقات (٣٩٨) .","vol":"12","page":817},{"text":"<span data-type=\"title\" id=toc-4874>[٢٢٨٩] كِنَانَة</span>\nهو كِنانةُ مولى صفيةَ بنتُ حُيي زوجُ النبي - ﷺ-. أدرك عثمانَ بنَ عفَّان.\nروى عنه هاشم بن سعيد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٨٩) تهذيب الكمال (٣/١١٥١)، تهذيب التهذيب (٨/٤٤٩)، (٨١٥)، تقريب التهذيب (٢/١٣٧)، خلاصة تهذيب الكمال (٢/٣٦٩)، الكاشف (٣/١١)، تاريخ البخاري الكبير (٧/٢٣٧)، الجرح والتعديل (٧/٩٦٣)، ثقات (٥/٣٣٩) .","vol":"12","page":817},{"text":"<span data-type=\"title\" id=toc-4875>[٢٢٩٠] كَهْمَسُ</span>\nهو كَهْمَس بن الحسن التميمي البصري.\nسمع البراء، وعبد الله بن بريدة.\nروى عنه عبد الله بن يزيد المقري، ووكيع. حديثه في الصف الأول من صلاة الجماعة (١) .\nكَهْمَس: بفتح الكاف، وسكون الهاء، وفتح الميم، وبالسين المهملة.\n_________\n(١) انظر الحديث رقم (٣٨٧٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩٠) تهذيب الكمال (٣/١١٥١)، تهذيب التهذيب (٨/٤٥٠)، (٨١٦)، تقريب التهذيب (٢/١٣٧)، خلاصة تهذيب الكمال (٢/٣٦٩)، الكاشف (٣/١١)، تاريخ البخاري الكبير (٧/٢٣٩)، تاريخ البخاري الصغير (٢/ ٣١٨)، الجرح والتعديل (٧/٩٧٢)، ميزان الاعتدال (٣/٤٥١)، لسان الميزان (٧/٣٤٦)، تاريخ أسماء الثقات (١١٨٢)، طبقات ابن سعد (٧/٢/٣١)، ثقات (٧/٣٥٨)، المغني (٥١١٣)، الحلية (٦/٢١١)، تراجم الأحبار (٣/٢٩٨) .","vol":"12","page":817},{"text":"<span data-type=\"title\" id=toc-4876>[٢٢٩١] كَيْسان</span>\nهو أبو سعيد، كَيْسان بن [[سعيد]] المَقْبُري.\nسمع عمر، وعليًا، وأبا هريرة.\nروى عنه ابنُه سعيد، وأبو صخر حُميدُ بنُ زياد. وإنما قيل له: المَقْبري لأنه كان يسكن عند مقبرة فَنُسب إليها. ⦗٨١٨⦘\nكَيْسان: بفتح الكاف، وسكون الياء تحتها نقطتان وبالسين المهملة.\nوالمَقْبُري: بفتح الميم، وسكون القاف، وضم الباء الموحدة، وفتحها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩١) تهذيب الكمال (٣/١١٥١)، تهذيب التهذيب (٨/٤٥٣)، (٨٢٣)، تقريب التهذيب (٢/١٣٧)، خلاصة تهذيب الكمال (٢/٣٧٠)، الكاشف (٣/١٢)، تاريخ البخاري الكبير (٧/٢٣٤)، (٩/١٠٨)، الجرح والتعديل (٧/٢٩٦)، نسيم الرياض (٣/٢٩٣)، الثقات (٥/٣٤٠) .","vol":"12","page":817},{"text":"<span data-type=\"title\" id=toc-4877>الفرع الثالث: في جماعة متفرقة</span>\n<span data-type=\"title\" id=toc-4878>[٢٢٩٢] كِسرى</span>\nبكسر الكاف، وفتحها، وسكون السين المهملة، وفتح الراء.\nهو لقب [[من يملكُ]] من ملوكِ الفرسِ وهو معرَّبُ خُسْرَوْ والنسبةُ إليهِ كَسْرَوي وإن شئت كِسْريّ، وجمع كِسرى أكاسرة على غير قياس، فإن جمعته جمع صحة قلت: كِسْرَوْن بفتح الراء مثل عيْسَوْن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩٢) المعرب (٣٣٠)، تهذيب الأسماء واللغات (٢/٦٦) .","vol":"12","page":818},{"text":"<span data-type=\"title\" id=toc-4879>[٢٢٩٣] كعب بن الأشرف</span>\nهو كعب بن الأشرف اليهودي، القرظي، الشاعر، وقيل: إنه كان من طيء، ثم أحد بني نَبْهان، وكانت أمه من بني النَّضير. كان يهجو النبيَّ - ﷺ-، فبعث إليه محمدَ بنَ مسلمة في جماعة فقتلوه غِيلَة، وقصةُ قتلِه في كتاب الغزوات من حرف الغين (١) .\nالأَشْرَف: بالشين المعجمة، وبالفاء.\n_________\n(١) انظر الحديث رقم (٦٠٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩٣) المغازي (١٨٤)، جمهرة النسب (٢/٣٨٩)، السيرة النبوية (٣/٥٤)، الأغاني (٢٢/١٣٢)، معجم الشعراء (٢٣١)، جمهرة أنساب العرب (٩/٣٣)، الإكمال (٢/١٥٨) .","vol":"12","page":818},{"text":"<span data-type=\"title\" id=toc-4880>[٢٢٩٤] كعب بن لؤي</span>\nهو كعبُ بن لؤي بن غالب بن فِهر بن مالك بن النضر بن كنانة بن خزيمة بن مُدْرِكة بن إلياس بن مُضر بن نزار بن معدّ بن عدنان، وهو من أجداد النبي - ﷺ- وهو الأب الثامن من آبائه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩٤) جمهرة النسب (١/١٠)، السيرة النبوية (١/٩٦)، وما بعدها، تاريخ خليفة (٥٠)، أنساب الأشراف (١/٤١)، الاشتقاق (٢٤)، المؤتلف والمختلف (٩٣١)، معجم الشعراء ٢٢٨)، جمهرة ابن حزم (١٢/١٣) .","vol":"12","page":818},{"text":"<span data-type=\"title\" id=toc-4881>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-4882>[٢٢٩٥] كَبْشة الأَنصارية</span>\nهي كَبْشة الأنصارية، من بني مالك بن النجار، ويقال: كُبَيْشة، وتعرف بالبريصاء، وهي جدّة عبد الرحمن بن أبي عمرة، وهو الراوي عنها، ولها صحبة.\nكَبْشَة: بفتح الكاف، وسكون الباء الموحدة، وبالشين المعجمة.\nوكُبَيْشَة: تصغيرها.\nوالبريصاء: بفتح الباء الموحدة، وسكون الراء، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩٥) تهذيب (١٢/٤٤٧)، رقم (٢٨٧٨)، التقريب (٢/٦١٢)، الثقات (٣/٣٥٧)، أسد الغابة (٧/٢٤٧)، أعلام النساء (٤/٢٣٢)، الاستيعاب (٤/١٩٠٧)، الإصابة (٨/٩٠)، تجريد أسماء الصحابة (٢/٢٩٩)، الكاشف (٣/٤٨٠)، تهذيب الكمال (٣/١٦٩٦)، الاستبصار (٣٥٦)، الخلاصة (٣/٣٩١) .","vol":"12","page":818},{"text":"<span data-type=\"title\" id=toc-4883>[٢٢٩٦] كبشة بنت كعب</span>\nهي كَبْشَة بنت كعب بن مالك، وهي زوجة عبد الله بن أبي قتادة. حديثها في سؤر الهرة، من كتاب الطهارة (١) .\nروت عن أبي قتادة.\nروت عنها حُمَيْدَةُ بنتُ عبيد بن رفاعة.\n_________\n(١) انظر الحديث رقم (٥٠٧٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩٦) تهذيب (١٢/٤٤٧) رقم (٢٨٧٩)، التقريب (٢/٦١٢)، الثقات (٣/٣٥٧)، أسد الغابة (٧/٢٤٩)، أعلام النساء (٤/٢٣٣)، الإصابة (٨/٩٢)، تجريد أسماء الصحابة (٢/٣٠٠)، الكاشف (٣/٤٨٠)، تهذيب الكمال (٣/١٦٩٦)، الخلاصة (٣/٣٩١) .","vol":"12","page":819},{"text":"<span data-type=\"title\" id=toc-4884>[٢٢٩٧] كبشة بنت أبي مريم</span>\nهي كَبْشَة بنت أبي مريم. روت عن أم سَلمة زوج النبي - ﷺ-.\nروت عنها رَيْطَة بنت حُرَيْث.\nرَيْطَةُ: بفتح الراء، وسكون الياء تحتها نقطتان، وبالطاء المهملة.\nوحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩٧) تهذيب (١٢/٤٤٧) رقم (٢٨٨٠)، التقريب (٢/٦١٢)، تهذيب الكمال (٣/١٦٩٦)، الخلاصة (٣/ ٣٩١)، الكاشف (٣/٤٨٠)، الإكمال (٧/١٥٦)، أعلام النساء (٤/٢٣٣) .","vol":"12","page":819},{"text":"<span data-type=\"title\" id=toc-4885>[٢٢٩٨] كريمة بنت همام</span>\nهي كَريمة بنت همّام.\nروت عن عائشة أم المؤمنين.\nروى عنها علي بن المبارك. حديثها في الخضابِ من كتابِ الزِّينةِ (١) .\nكَرِيمةُ: بفتح الكاف، وكسر الراء.\n_________\n(١) انظر الحديث رقم (٢٨٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩٨) تهذيب (١٢/٤٤٨) رقم (٢٨٨٣)، التقريب (٢/٦١٢)، تهذيب الكمال (٣/١٦٩٧)، الخلاصة (٣/ ٣٩١)، الكاشف (٣/٤٨٠)، الإكمال بالمشكاة (رقم ٧٧٨)، أعلام النساء (٤/٢٤٤) .","vol":"12","page":819},{"text":"<span data-type=\"title\" id=toc-4886>الفصل الثاني: في الكنى والأبناء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-4887>القسم الأول: في الرجال</span>\n[]<span data-type=\"title\" id=toc-4888> أبو كاهِل</span>\nاسم أبي كاهِل الأحمسي بالهاء المكسورة: قيس بن عايذ بالياء تحتها نقطتان، وبالذال المعجمة، صحابي، وقد تقدَّم في حرف القاف.\nوالأحمسي: بالحاء، والسين المهملتين.","vol":"12","page":819},{"text":"<span data-type=\"title\" id=toc-4889>[٢٢٩٩] أبو كِبَاش</span>\nاسم أبي كِباش بكسر الكاف، وتخفيف الباء الموحدة، وبالشين المعجمة، كنيته وهو أبو كباش التاجر، تابعي.\nروى عن أبي هريرة. ⦗٨٢٠⦘\nروى عنه كِدام بن عبد الرحمن السلمي.\nكِدَام: بكسر الكاف، وتخفيف الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٢٩٩) التاريخ الكبير (٩/٦٥)، الجرح والتعديل (٩/٤٣١)، الإكمال (٧/١٥٩)، تهذيب الكمال (١٦٣٩)، ميزان الاعتدال (٤/٥٦٤)، المغني في الضعفاء (٢/٨٠٤)، تقريب التهذيب (١٢/٢٠٩)، تقريب التهذيب (٢/ ٤٦٥) .","vol":"12","page":819},{"text":"[]<span data-type=\"title\" id=toc-4890> أبو كَبْشَة الأَنْماري</span>\nاسم أبي كبشة الأنْماري: عمر بن سعد صحابي. وقد تقدَّم في حرف العين.\nكَبْشة: بفتح الكاف، وسكون الباء الموحدة، وبالشين المعجمة.","vol":"12","page":820},{"text":"<span data-type=\"title\" id=toc-4891>[٢٣٠٠] أبو كَبْشَة السَّلُولي</span>\nاسم أبي كبشة السلولي كنيته.\nروى عن عبد الله بن عمرو بن العاص.\nروى عنه حسان بن عطية.\nالسَّلُولي: بفتح السين المهملة، وضم اللام الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠٠) تهذيب التهذيب (١٢/٢١٠) رقم (٩٧٤)، التقريب (٢/٤٦٥)، ميزان الاعتدال (٤/٧٤١)، التاريخ الكبير (٩/٦٥)، معرفة الثقات للعجلي (٢٢٣٠)، المغني للهندي (ص٢٩٥)، الجرح والتعديل (٩/٤٣٠)، الثقات لابن حبان (٥/٥٦٣)، مؤتلف الدارقطني (١٩٦٨)، لسان الميزان (٧/٤٧٩)، الجمع بين الصحيحين (٢٣٤٥)، تهذيب الكمال (١٦٤٠) .","vol":"12","page":820},{"text":"<span data-type=\"title\" id=toc-4892>[٢٣٠١] أبو كَبْشَة الخزاعي</span>\nهو أبو كبشة الخزاعي، واسمه وَجْز: بفتح الواو، وسكون الجيم، وبالزاي.\nوهو جاهلي، وهو الذي كانت العرب تنسب النبي - ﷺ- إليه فيسمونه ابن أبي كبشة، وذلك لأن أبا كبشة الخزاعي خالف قريشًا في عبادة الأوثان، وعَبَدَ الشعرى العبورَ وهو النجم المعروف خلف الجوزاء، فلمَّا خالفهم النبي - ﷺ- في عبادة الأوثان شبّهوه به. وقيل: كان جدَّ النبي - ﷺ- لأمِّه. أرادوا أنه نزع إليه الشبه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠١) تهذيب (١٢/٢٠٩) رقم (٩٧٢)، تقريب (٢/٤٦٥)، معرفة الرجال (١/ت٦٥٤)، (٢/ ت٣٨٧) ء الخلاصة (٣/٢٣٩)، تهذيب الكمال (١/١٦٣٩)، المشتبه (٥٤)، الإصابة (٧/٣٤١)، الكنى والأسماء (١/٥٠)، الزهد الوكيع (٩٢٤٠، تبصر المنتبه (٣/١١٨٣)، (المحبر (١٢٩)، المؤتلف والمختلف (١٩٧٠، ٢٢٩١) .","vol":"12","page":820},{"text":"<span data-type=\"title\" id=toc-4893>[٢٣٠٢] أبو كُرَيْب</span>\nاسم أبي كُرَيْب - بضم الكاف، وفتح الراء، وسكون الياء تحتها نقطتان، وبالباء الموحدة -: محمد بن العلاء الهَمْدَاني بسكون الميم، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠٢) تهذيب الكمال (٣/١٢٥٥)، (١٢٨٢)، تهذيب التهذيب (٩/٣٨٥)، تقريب التهذيب (٢/١٩٧)، خلاصة تهذيب الكمال (٢/٤٤٦)، (٤٦٥)، الكاشف (٣/٨٦)، تاريخ البخاري الكبير (١/٢٠٥)، تاريخ البخاري الصغير (٢/٣٨٦)، رجال الصحيحين (١٧٠٥)، طبقات الحفاظ (٢١٧)، تراجم الأحبار (٤/١٨)، نسيم الرياض (٢/١٠٨)، المعين (٩٩٧)، ثقات (٩/١٥٠)، سير الأعلام (١١/٣٩٤) .","vol":"12","page":820},{"text":"<span data-type=\"title\" id=toc-4894>[٢٣٠٣] أبو كريمة</span>\nاسم أبي كرِيمة - بفتح الكاف، وكسر الراء -: المقدام بن معدي كرب الكندي، صحابي مشهور وهو مذكور في حرف الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠٣) تهذيب الكمال (٣/١٣٦٨)، تهذيب التهذيب (١٠/٢٨٧)، (٥٠٥)، تقريب التهذيب (٢/٢٧٢)، خلاصة تهذيب الكمال (٣/٥٤)، الكاشف (٣/١٧٢)، تاريخ البخاري الكبير (٧/٤٢٩)، تاريخ البخاري الصغير (١/١١١)،الجرح والتعديل (٨/٣٠٢)، الثقات (٣/٣٩٥)،أسد الغابة (٥/٢٥٤) البداية والنهاية (٩/٧٣)، تجريد أسماء الصحابة (٢/٩٢)، الاستيعاب (٤/١٤٨٢)، الإصابة (٦/٢٠٤) .","vol":"12","page":820},{"text":"[]<span data-type=\"title\" id=toc-4895> ابن كنانة</span>\nهكذا أخرج حديثه أبو داود في «السنن» عن ابن كنانة بن عباس بن مرداس السُّلَمي ولم يسمه.\nروى عن أبيه عن جده.\nروى عنه عبد القاهر بن السَّرِيّ بفتح السين المهملة، وكسر الراء، وتشديد الياء.","vol":"12","page":820},{"text":"<span data-type=\"title\" id=toc-4896>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-4897>[٢٣٠٤] أم كُرْز الكعبية</span>\nهي أم كُرْز الكعبية الخزاعية مكِّية.\nروت عن النبي - ﷺ- أحاديثَ.\nروى عنها عطاء، ومجاهد، وغيرهما، حديثها في العقيقة (١) .\nكُرْز: بضم الكاف، وسكون الراء، وبالزاي.\n_________\n(١) انظر الحديث رقم (٥٦١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠٤) تهذيب التهذيب (١٢/٤٧٧) رقم (٢٩٧٧)، تقريب التهذيب (٢/٦٢٣)، أسماء الصحابة الرواة (١٨٢) .","vol":"12","page":821},{"text":"<span data-type=\"title\" id=toc-4898>[٢٣٠٥] أم كعب الأنصارية</span>\nهي أم كعب الأنصارية، ماتت في حياة النبي - ﷺ-، لها ذِكْر في حديث سَمُرة بن جندب في صلاة الجنازة (١)، ولها صحبة.\n_________\n(١) انظر الحديث رقم (٤٣٢٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠٥)، أسد الغابة (٧/٣٨٢)، الإصابة (٤/٤٨٩) .","vol":"12","page":821},{"text":"<span data-type=\"title\" id=toc-4899>[٢٣٠٦] أم كلثوم بنت أبي بكر الصِّدِّيق</span>\nهي أم كلثوم بنت أبي بكر الصدِّيق، وأمها حبيبة بنت خارجة.\nروى عنها حميد بن نافع. وهي صحابية، حديثها في كتاب النكاح (١) .\n_________\n(١) انظر الحديث رقم (٩٠٤٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠٦) التهذيب (١٢/٤٧٧) رقم (٢٩٧٨)، التقريب (٢/٦٢٣) .","vol":"12","page":821},{"text":"<span data-type=\"title\" id=toc-4900>[٢٣٠٧] أم كلثوم بنت عُقْبة</span>\nهي أمُّ كلثوم بنت عُقْبة بن أبي معيط، واسم أبي معيط أبان بن أبي عَمْرو بن أُميَّة بن عبد شمس، أسلمت بمكة، وهاجرت عام القضية ماشية، وبايعت، ولم يكن لها بمكةَ زوج، فلمَّا قدمت المدينة، تزوجها زيد بن حارثة، فقتل عنها في غزوة مؤتة، فتزوجها الزبير بن العوام، فولدت له زينب ثم طلقها، فتزوجها عبد الرحمن بن عوف، فولدت له إبراهيمَ، وحميدًا، وماتَ عنها، فتزوجها عمرو بن العاص، فمكثت عنده شهرًا، وماتت وهي أخت عثمان بن عفان لأمه.\nروى عنها ابنها حميد بن عبد الرحمن، وحميد بن نافع.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠٧) التهذيب (١٢/٤٧٧) رقم (٢٩٨٠)، التقريب (٢/٦٢٤) .","vol":"12","page":821},{"text":"<span data-type=\"title\" id=toc-4901>[٢٣٠٨] أم كلثوم بنت علي</span>\nهي أم كلثوم بنت علي بن أبي طالب، ولدت قبل وفاة النبي - ﷺ-، وأمها فاطمة بنت رسول الله - ﷺ-، وتزوجها عمر بن الخطاب، وولدت له زيدًا، ورقية، وماتت هي وابنها زيد في وقت واحد، لها ذِكْر في صلاة الجنازة (١) .\n_________\n(١) انظر الحديث رقم (٤٣٢٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠٨) تعجيل المنفعة (١٦٨٢) .","vol":"12","page":821},{"text":"<span data-type=\"title\" id=toc-4902>الفصل الثالث: في الأنساب</span>\n<span data-type=\"title\" id=toc-4903>[٢٣٠٩] الكَاهِلي</span>\nالكَاهِلي: منسوب إلى كاهل بن الحارث بن تَميم بن سعد بن هُذَيل بن مُدْركة بن إلياس بن مضر، بطن من هذيل. وإلى كاهل بن أسد بن خزيمة بن مدركة بن إلياس بن مضر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٠٩) الأنساب (٤٧١/ب) .","vol":"12","page":822},{"text":"<span data-type=\"title\" id=toc-4904>[٢٣١٠] الكَرُوخي</span>\nالكَرُوخي: بفتح الكاف، وضم الراء الخفيفة، وبالخاء المعجمة.\nمنسوب إلى كَرُوخ وهي رستاق من ولاية هراة، من بلاد خراسان، والمراد بالمنسوب إليها الإمام عبد الملك بن أبي القاسم راوي كتاب الترمذي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١٠) السابق (٤٨١/ب) .","vol":"12","page":822},{"text":"<span data-type=\"title\" id=toc-4905>[٢٣١١] الكَعْبي</span>\nالكَعْبي: منسوب إلى كَعْب بن عمرو بن ربيعة، وهو لُحَيُّ بنُ حارثة بن عمرو بن عامر ماء السماء، بطن من خزاعة. وإلى كعب بن ربيعة بن عامرِ بنِ صعصعةَ، بطن منهم أنسُ بنُ مالك الكَعْبيُّ.\nلُحَيُّ: بضم اللام، وفتح الحاء المهملة، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١١) لالسابق (٤٨٥ /ب) .","vol":"12","page":822},{"text":"<span data-type=\"title\" id=toc-4906>[٢٣١٢] الكِلابي</span>\nالكِلابي: منسوب إلى كلابِ بنِ ربيعة بنِ عامر بنِ صعصعة، وهو أخو كعبُ بنُ ربيعة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١٢) الأنساب (١٠/٥١١)، كلاب بن عامر بن صعصعة.","vol":"12","page":822},{"text":"<span data-type=\"title\" id=toc-4907>[٢٣١٣] الكَلاعي</span>\nالكَلاعي: بفتح الكاف، وتخفيف اللام، وبالعين المهملة.\nمنسوب إلى ذي الكلاع بطن من حمْير، وقيل: هو الكلاع بن شُرَحْبيل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١٣) عجالة المبتدب (١٠٩) .","vol":"12","page":822},{"text":"<span data-type=\"title\" id=toc-4908>[٢٣١٤] الكَلْبي</span>\nالكَلْبي: منسوب إلى كَلْب بن وَبَرة بن تَغْلِب بن حُلْوان بن عِمران بن الحاف بن قُضاعة.\nوَبَرة: بفتح الباء الموحدة، وبالراء.\nوتَغْلِب: بالتاء فوقها نقطتان، وسكون الغين المعجمة.\nوحُلْوان: بضم الحاء، وسكون اللام.\nوالحافِ: بالحاء المهملة، وكسر الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١٤) الأنساب (٤٨٦/أ) .","vol":"12","page":822},{"text":"<span data-type=\"title\" id=toc-4909>[٢٣١٥] الكُلْفي</span>\nالكُلْفي: بضم الكاف، وسكون اللام، وبالفاء.\nمنسوب إلى كُلْفَةَ بن حنظلةَ بن مالك بن زيدِ مناة بن تميم. وكُلْفة من البراجم. وإلى كلفة بن عوف بن نَضر بن معاوية بن بكر بن هوازن بن منصور بن عِكرمة بن خصفة بن قيس عيلان. ⦗٨٢٣⦘ قال الحازمي: الحكم ين حَزَن الكُلفي، يقول بعض أصحاب الحديث: أنه من كُلفة بن حَنْظَلة، وليس كذلك، إنَّما هو من كُلفة بن عُوف، فإن كلفة بن حنظلة من البراجم، والمنسوب إليهم إنما ينسب إلى البراجم، لا إلى كلفة.\nخصفة: بفتح الخاء المعجمة، وفتح الصاد المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١٥) قال السمعاني في الأنساب (١٠/٤٥٧) «الكلفي: بضم الكاف وفتح اللام» .","vol":"12","page":822},{"text":"<span data-type=\"title\" id=toc-4910>[٢٣١٦] الكِنْدي</span>\nالكِنْدي: منسوب إلى كِنْدة، واسمه ثَور بن عُفَير بن الحارث بن مُرَّة بن أُدَد [[بن زيد]] بن يَشْجُب بن عَرِيب بن زيد بن كهلان. قالوا: سمّي به لأنه كند أباه نعمته أي كفرها.\nثور: بفتح الثاء المثلثة.\nوعُفَير: بضم العين المهملة، وفتح الفاء، وسكون الياء، وبالراء.\nوأُدَد: بضم الهمزة، وفتح الدال المهملة الأولى.\nويَشْجُب: بفتح الياء، وسكون الشين المعجمة، وضم الجيم، وبالباء الموحدة.\nوعَرِيب: بفتح العين المهملة، وكسر الراء، وبالياء، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١٦) قال ابن خلكان في وفيات الأعيان (٢/٤٦٣): «الكندي:بكسر الكاف وسكون النون وبعدها دال مهملة هذه النسبة إلى كندة وهو ثور بن مرتع بن مالك بن زيد، وقيل: ثور بن عفير بن الحارث بن مرة» .","vol":"12","page":823},{"text":"<span data-type=\"title\" id=toc-4911>[٢٣١٧] الكِنَاني</span>\nالكِنَاني: بكسر الكاف، وتخفيف النون الأولى.\nمنسوب إلى كِنانة بن خُزَيْمة بن مُدْركة بن إلياس بن مضر، وإلى كِنَانة بن عَوْف بن عُذْرَة بن زيد اللات بن رُفَيدة بن ثور بن كَلْب بن وَبَرة بطن من كلب.\nعُذْرة: بضم العين المهملة، وسكون الذال المعجمة.\nورُفَيْدَة: بضم الراء، وفتح الفاء، وسكون الياء، وبالدال المهملة.\nووَبَرة: بفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١٧) الأنساب للسمعاني (٤٨٨ /أ) .","vol":"12","page":823},{"text":"<span data-type=\"title\" id=toc-4912>حرف اللام</span>\nوفيه ثلاثة فصول\n<span data-type=\"title\" id=toc-4913>الفصل الأول: في الأسماء</span>\nولقلة ما جاء فيه لم نقسمه ونفرعه بل سردنا الأسماء فيه على شرطنا - في التقفية ولزوم الحروف.\n<span data-type=\"title\" id=toc-4914>[٢٣١٨] لاحق بن حُمَيد</span>\nهو أبو مِجْلَز لاحِق بن حُمَيد السدوسي البصري تابعي.\nسمع عبد الله بن عمر، وعبد الله بن عباس، وأنس بن مالك.\nسمع منه قتادة، وسليمان التيمي، وعمران بن حُدَير.\nمات قبل الحسن بقليل، ومات الحسن سنة عشر ومائة.\nلاحِق: بكسر الحاء المهملة، وبالقاف.\nوحُمَيد: بضم الحاء المهملة، وفتح الميم.\nومِجْلَز: بكسر الميم، وسكون الجيم، وفتح اللام، وبالزاي.\nوهذا لاحق هو المذكور في رفع اليدين في الصلاة (١) .\n_________\n(١) انظر الحديث رقم (٣٣٨٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١٨) تاريخ ابن معين (٤٩٩)، طبقات ابن سعد (٧/٢١٦)، طبقات خليفة (٢٠٩، ٣٢٢)، التاريخ الكبير (٨/٢٥٨)، الجرح والتعديل (٩/١٢٤)، الإكمال (٧/٩٤٢١، تهذيب الأسماء واللغات (٢/٩٧٠، تهذيب الكمال (١٤٨)، تهذيب التهذيب (١١/١٧١)، تقريب التهذيب (٢/٣٤٠) .","vol":"12","page":827},{"text":"[٢٣١٩] لبيد الشاعر\nهو أبو عَقِيل لَبِيد بن ربيعة بن عامر بن مالك بن جعفر بن كلاب بن رَبيعة بن عامر بن صعصعة العامري. قدم على النبي - ﷺ- سنةَ وفد قوُمه بنو جعفر بن كلاب بن ربيعة. كان شريفًا في الجاهلية والإسلام. نزل الكوفة، مات سنة إحدى وأربعين، وله من العمر مائة وأربعون سنة، وقيل: مائة وسبع وخمسون، وقيل: غير ذلك وكان من المعمَّرين.\nعَقِيل: بفتح العين، وكسر القاف.\nولَبِيد: بفتح اللام، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣١٩) تهذيب (١٢/٤٤٩) رقم (٢٥٨٦)، التقريب (٢/٦١٣)، الثقات (٣/٣٦١)، أسد الغابة (٧/٢٥٣)، أعلام النساء (٤/١٧٠)، (٢٧٢)، الكاشف (٣/٤٨٠)، الاستيعاب (٤/١٩٠٧)، الإصابة (٨/٩٧)، تجريد أسماء الصحابة (٢/٣٠١)، تهذيب الكمال (١٦٩٧)، الخلاصة (٣/٣٩٢)، (٤٠٥)، أزمنة التاريخ الإسلامي (١٠٠٠) .","vol":"12","page":827},{"text":"[٢٣٢٠] لُبَابَة بنت الحارث\nهي أم الفضل لُبَابة بنت الحارث بن حَزْن بن بُجَير بن الهُزَم بن رويبة بن عبد الله بن هلال بن عامر بن صعصعة العامرية، امرأة العباس بن عبد المطلب، وأم أكثر بنيه، وهي أخت ميمونة بنت الحارث زوج النبي - ﷺ-، وأخت ⦗٨٢٨⦘ أم حُفَيْد بنت الحارث لأبيهما وأمهما، وأخت أسماء وسلمى ابنتي عُمَيْس لأمهما. يقال: إنها أول امرأة أسلمت بعد خديجة.\nروت عن النبي - ﷺ- أحاديث كثيرة. ولها أخت أخرى يقال لها: لُبَابة الصغرى. وهي أم خالد بن الوليد. قال ابن عبد البر: في إسلامها وصحبتها نظر.\nلُبَابة: بضم اللام، وتخفيف الباء الموحدة الأولى.\nوحَزْن: بفتح الحاء المهملة، وسكون الزاي.\nوبُجَيْر: بضم الباء الموحدة، وفتح الجيم، وسكون الياء، وبالراء.\nوالهُزَم: بضم الهاء، وفتح الزاي.\nوحُفَيْد: بضم الحاء المهملة، وفتح الفاء، وسكون الياء، وبالدال المهملة.\nوعُمَيْس: بضم العين المهملة، وفتح الميم، وسكون الياء، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢٠) طبقات فحول الشعراء (١٢٣)، تاريخ ابن معين (٥٠)، طبقات ابن سعد ٦٠/٩٣٣، الشعر والشعراء (٢٧٤)، الجرح والتعديل (٧/١٨١)، الثقات (٣/٣٦٠)، الأغاني (١٥/٣٦١)، الاستيعاب (١٣٣٥)، الإكمال (٦/٢٣٣)، أسد الغابة (٤/٥١٤)، تهذيب لأسماء واللغات (٢/٧١) .","vol":"12","page":828},{"text":"<span data-type=\"title\" id=toc-4917>[٢٣٢١] لبيد بن الأعصم</span>\nهو لَبِيد بن الأَعْصَم اليهودي، من بني زُرَيْق، وقيل: إنه حليف ليهود، له ذِكْر في كتاب السِّحر (١) من حرف السين. وهو الذي سحرَ النبيَّ - ﷺ-.\nلبيد: مثل الذي قبله.\nوالأَعْصَمُ: بفتح الهمزة، وسكون العين المهملة، وفتح الصاد المهملة.\n_________\n(١) انظر الحديث رقم (٣٠٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢١) غوامض الأسماء (٢/٦٥٩)، الروض الأنف (٢/٢٥٦)، تهذيب الأسماء واللغات (٢/٣٠٦)، زاد المعاد (٥/٦٣)، الكامل (٧/٧٥) .","vol":"12","page":828},{"text":"<span data-type=\"title\" id=toc-4918>[٢٣٢٢] لِحْيان</span>\nلِحْيان - بكسر اللام، وسكون الحاء المهملة، وبالياء تحتها نقطتان، وبالنون - بطن من هُذَيْل، وسيرد في فصل النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢٢) يأتي في بني لحيان ص (١٠٤) من هذا الجزء.","vol":"12","page":828},{"text":"<span data-type=\"title\" id=toc-4919>[٢٣٢٣] لخم</span>\nلَخْم - بفتح اللام، وسكون الخاء - أبو قبيلة، واسمه مالك بن عدي بن قحطان. وسيرد في فصل النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢٣) يأتي ص١٠٥ من هذا الجزء.","vol":"12","page":828},{"text":"<span data-type=\"title\" id=toc-4920>[٢٣٢٤] لُقْمان الحكيم</span>\nهو لقمان بن باعوراء ابن أخت أيوب النبيِّ - ﷺ- أو ابن خالته، وقيل: كان في زمن داودَ ﵇. وأُخذ العلمُ عنه. وقيل: كان قاضيًا في بني إسرائيل. وقيل: كان عبدًا أسودَ نوبيًا، من سودان مصر. وأكثر الأقاويل أنه لم يكن نبيًا، وإنما كان حكيمًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢٤) الزهد (٦٤)، المعارف (٥٥)، العقد الفريد (٢/٤٧١)، الكاشف (٢/٢٣١)، تهذيب الأسماء واللغات (٢/٧١)، الجامع لأحكام القرآن (١٤/٥٩)، تفسير ابن كثير (٣/٤٤٣) .","vol":"12","page":828},{"text":"<span data-type=\"title\" id=toc-4921>[٢٣٢٥] لقيط بن عامر بن صبرة</span>\nهو أبو رَزين لَقِيط بن عامر بن صَبِرة بن عبد الله بن المُنْتَفق بن عامر بن عُقَيل العقيلي صحابي مشهور، عداده في أهل الطائف؛ كذا نسبه غير واحد من الأئمةِ، ومنهم من يجعل لقيط بن عامر غير لقيط بن صبرة، قال ابن عبد البر: وليس بشيء.\nروى عنه ابنه عاصم وابن عمر وعمرو بن أوس، ووكيع بن عُدُس.\nرَزِين: بفتح الراء، وكسر الزاي، وبالياء بعدها نون.\nولَقِيط: بفتح اللام، وكسر القاف.\nوصَبرة: بفتح الصاد المهملة، وكسر الباء الموحدة.\nوالمُنْتَفق: بضم الميم، وسكون النون، وفتح التاء فوقها نقطتان، وكسر الفاء، وبعدها قاف.\nوعُقَيْل: بضم العين، وفتح القاف.\nوعُدُس: بضم العين، وضم الدال، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢٥) تهذيب الكمال (٣/١١٥٢)، تهذيب التهذيب (٨/٤٥٦)، (٨٢٨)، تقريب التهذيب (٢/١٣٨)، خلاصة تهذيب الكمال (٢/٣٧٢)، الكاشف (٣/١٣)، تاريخ البخاري الكبير (٧/٢٤٨)، الجرح والتعديل (٧/١٧٧)، الثقات (٣/٣٥٩)، أسد الغابة (٤/٥٢٣)، طبقات ابن سعد ١٠/٣٠٢)، تجريد أسماء الصحابة (٢/٣٩)، الاستيعاب (٢/١٣٤٠)، أسماء الصحابة الرواة (ت:٢٩٧) .","vol":"12","page":829},{"text":"<span data-type=\"title\" id=toc-4922>[٢٣٢٦] لُمازة</span>\nهو أبو لَبِيد لُمازة بن زَبّار الجَهْضَمي، تابعي.\nسمع علي بن أبي طالب، وعبد الرحمن بن سمرة، وعروة بن الجعد.\nروى عنه الزبير بن خِرّيت، والربيعُ بن سُلَيم.\nلَبيد: بفتح اللام، وكسر الباء الموحدة.\nولُمَازة: بضم اللام، وتخفيف الميم، وبالزاي.\nوزَبَّار: بفتح الزاي، وتشديد الباء الموحدة، وبالراء.\nوالجَهْضَمي: بفتح الجيم، وسكون الهاء، وفتح الضاد المعجمة.\nوخِرِّيت: بكسر الخاء المعجمة، وتشديد الراء وكسرها، وسكون الياء، وبعدها تاء بنقطتين فوقها.\nوسُلَيْم: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢٦) تهذيب الكمال (٣/١١٥٢)، تهذيب التهذيب (٨/٤٥٧)، (٨٢٩)، تقريب التهذيب (٢/١٣٨)، خلاصة تهذيب الكمال (٢/٣٧٢)، الكاشف (٣/١٣)، تاريخ البخاري الكبير (٧/٢٥١)، الجرح والتعديل (٧/ص١٨٢)، ميزان الاعتدال (٣/٤١٩)، لسان الميزان (٧/٣٤٦)، المغني (٥١١٨)، ثقات (٥/٣٤٥)، مجمع (١٠/٥٢)، طبقات ابن سعد (٧/٢١٣) .","vol":"12","page":829},{"text":"<span data-type=\"title\" id=toc-4923>[٢٣٢٧] ليث بن سعد</span>\nهو أبو الحارث ليث بن سعد بن عبد الرحمن، فقيه أهل مصر، يقال: إنه مولى خالد بن ثابت الفَهْمي، وأهلُ بيته يقولون: إنه من الفرس من أهل أصفهان، والمشهورُ أنه فهميّ مولاهم، ولد بقرية في أسفل مصرَ سنة أربع وتسعين، وقيل: سنة اثنتين، وقيل: سنة ثلاث.\nروى عن عَطاء بن أبي رَباح، والزُّهري، وابن أبي مُليكة، وسعيد المَقْبُري، وأبي الزُّبير المكي، ونافع وغيرهم. ⦗٨٣٠⦘\nوحدَّث عنه هُشيمُ، وابنُ المبارك، وعبد الله بنُ وَهْب، ويحيى بن بُكير، وأبو النَّضر، وغيرهم.\nقدم بغدادَ سنةَ إحدى وستين ومائة، وعرض عليه المنصورُ ولايةَ مصرَ فأبى واستعفاه. وقال يحيى بن بُكير: ما رأيت أحدًا أكمل من الليث بن سعد. وقال ابن وهب: كل ما في كتب مالك أخبرني من أرضى من أهل العلم فهو ليثُ بنُ سعد، وقال قتيبة بن سعيد: كان ليث بن سعد يَسْتَغِلُّ في كل سنة عشرين ألف دينار، وما وجبت عليه زكاة. ومات في شعبان سنة خمس وسبعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢٧) تهذيب الكمال (٣/١١٥٢)، تهذيب التهذيب (٨/٤٥٩)، (٨٣٢)، تقريب التهذيب (٢/١٣٨)، خلاصة تهذيب الكمال (٢/٣٧١)، الكاشف (٣/١٣)، تاريخ البخاري الكبير (٧/٢٤٦)، تاريخ البخاري الصغير (٢٠/٢٠٩)، الجرح والتعديل (٧/١٠١٥)، ميزان الاعتدال (٣/٤٢٣)، لسان الميزان (٧/٣٤٧)، سير الأعلام (٨/١٣٦) والحاشية، الحلية (٧/٣١٨)، الثقات (٧/٣٦)، تراجم الأحبار (٣/٣٠٧)، (٣١١)، طبقات ابن سعد (٧/٣١٦، ٣٣٨، ٣٤٠، ٣٤٢، ٣٧٩، ٥١٨)، تاريخ بغداد (٣/١٣)، معرفة الثقات (١٥٦٥)، نسيم الرياض (٢/١٢٧)، البداية والنهاية (١/١٦٦)، ديوان الإسلام (ت١٧٧٨)، طبقات المحدثين بأصبهان (ت ٥٦)، تاريخ أصبهان (١٣١٧) .","vol":"12","page":829},{"text":"<span data-type=\"title\" id=toc-4924>[٢٣٢٨] ليلى بنتُ قَانِف</span>\nهي ليلى بنت قانِف الثقفية صحابية، وكان فيمن شهدَ غسل أُمِّ كلثوم بنت النبي - ﷺ-، حديثُها في المدنيين.\nروى عنها داود بن عروة بن مسعود الثقفي.\nقانِف: بالقاف، وكسر النون، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢٨) طبقات خليفة (٣٣٧)، التاريخ الصغير (١/٤٥)، الثقات (٣/٣٦١)، الاستيعاب (١٩١٠)، الإكمال (٧/٩٣)،أسد الغابة (٧/٥٢٩)، تهذيب الكمال (١٦٩٧)، الإصابة (٤/٤٠٢)، تهذيب التهذيب (١٢/٤٥٠)، تقريب التهذيب (٢/٦١٣) .","vol":"12","page":830},{"text":"<span data-type=\"title\" id=toc-4925>الفصل الثاني: في الكنى والأبناء</span>\n<span data-type=\"title\" id=toc-4926>[٢٣٢٩] أبو لاس</span>\nهو أبو لاس الخُزَاعي اسمه عبد الله، وقيل: زياد، وقيل: محمد بن الأسود. وهو مذكور في حرف الميم، له صحبة.\nلاس: بالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٢٩) تاريخ ابن معين (٧٢٢)، طبقات ابن سعد (٤/٢٩٧)، التاريخ الكبير (٩/٨١)، الجرح والتعديل (٩/٤٥٦)، الاستيعاب (١٧٣٩)، أسد الغابة (٦/٢٦٥)، تهذيب الكمال (١٦٥٨)، تهذيب التهذيب (١٢/٢٧٦)، الإصابة (٤/١٦٨)، تقريب التهذيب (٢/٤٨٨) .","vol":"12","page":830},{"text":"[]<span data-type=\"title\" id=toc-4927> أبو لُبَابة</span>\nاسم أبي لُبَابة - بضم اللام، وتخفيف الباء الموحدة الأولى - رفاعة بن عبد المنذر، صحابي معروف. وقد تقدَّم في حرف الراء.","vol":"12","page":830},{"text":"[]<span data-type=\"title\" id=toc-4928> أبو لَبيد</span>\nأبو لَبيد هو لُمازة بن زَبَّار. وقد ذكر آنفًا في هذا الحرف، وهو تابعي.","vol":"12","page":830},{"text":"<span data-type=\"title\" id=toc-4929>[٢٣٣٠] أبو لهب</span>\nهو أبو لهب عبد العُزَّى بن عبد المطلب بن هاشم بن عبد مَناف عم النبي - ﷺ-، له ذِكْر في تفسير سورة الشعراء (١) .\n_________\n(١) انظر الحديث رقم (٧٣٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣٠) تاريخ ابن معين (٧٢٣)، المعارف (١١٨)، المؤتلف والمختلف (١٩٩٣)، مختصر تاريخ دمشق (٢٩/ ١٢٥) .","vol":"12","page":830},{"text":"[]<span data-type=\"title\" id=toc-4930> أبو الوليد</span>\nهو أبو الوليد، هكذا ذكره مسلم في كتاب الكنى ولم يسمه ولا نسبه وكذلك أخرج حديثه أبو داود في حصاة المسجد (١) ولم يسمه، وهو تابعي.\nروى عن ابن عمر.\nروى عنه عمرو بن سليم الباهلي. سليم: بضم السين، وفتح اللام.\n_________\n(١) انظر الحديث رقم (٨٧٢٢) .","vol":"12","page":830},{"text":"[]<span data-type=\"title\" id=toc-4931> ابن اللُّتَبِيَّة</span>\nاسم ابن اللُّتَبِيَّة - بضم اللام، وفتح التاء فوقها نقطتان، وكسر الباء الموحدة، وتشديد الياء تحتها نقطتان - عبد الله. وقد تقدَّم في حرف العين، وهو صحابي.","vol":"12","page":831},{"text":"<span data-type=\"title\" id=toc-4932>[٢٣٣١] بنو لحيان</span>\nبنو لحيان بطن من هذيل، وسيرد مبينًا في فصل النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣١) يأتي في حرف الهاء.","vol":"12","page":831},{"text":"[]<span data-type=\"title\" id=toc-4933> ابن أبي ليلى</span>\nاسم ابن أبي ليلى: عبد الرحمن، وهو تابعيّ مشهور. تقدَّم ذِكْره في حرف العين. وقد يقال: ابن أبي ليلى لولده محمد بن عبد الرحمن بن أبي ليلى، وهو قاضي الكوفة إمام مشهور في الفقه، صاحب مذهب وقول. وإذا أطلق المحدِّثون ابن أبي ليلى فإنَّما يعنون أباه، وإذا أطلق الفقهاء ابن أبي ليلى فإنَّما يعنون محمدًا. وولد محمد [هذا] سنة أربع وسبعين.\nومات سنة ثمان وأربعين ومائة، وتفقَّه بالشعبي، والحكم بن عُتَيْبة بضم العين، وفتح التاء فوقها نقطتان، وسكون الياء تحتها نقطتان، وبالباء الموحدة.","vol":"12","page":831},{"text":"<span data-type=\"title\" id=toc-4934>الفصل الثالث: في الأنساب</span>\n[]<span data-type=\"title\" id=toc-4935> اللاَّذِقِي</span>\nاللاَّذِقِي: بكسر الذال المعجمة، وبالقاف.\nمنسوب إلى اللاذقيةَ مدينة على شاطئ بحر الشام، وهي من العواصم. والمراد المنسوب إليها: الربيع بن محمد بن عيسى، شيخ النَّسائي. وقد تقدَّم في حرف الراء.","vol":"12","page":831},{"text":"<span data-type=\"title\" id=toc-4936>[٢٣٣٢] اللِّحْيَاني</span>\nاللِّحْيَاني: بكسر اللام، وسكون الحاء المهملة، وبالياء تحتها نقطتان، وبالنون. ⦗٨٣٢⦘\nمنسوب إلى لِحيان بن هُذَيل بن مُدْركة بن إلياس بن مضر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣٢) الأنساب للسمعاني (٥٩٥ / أ) .","vol":"12","page":831},{"text":"<span data-type=\"title\" id=toc-4937>[٢٣٣٣] اللَّخْمي</span>\nاللَّخْمي: بفتح اللام، وسكون الخاء المعجمة.\nمنسوب إلى لخم وهو مالك بن عَدي بن الحارث بن مُرَّة بن أُدد بن زيد بن يشجب [[بن عريب بن زيد بن كهلان بن سبأ بن يشجب]] بن يَعرب بن قحطان، سمي لخمًا لأنه لُطِمَ، واللخمةُ: اللطمةُ.\nيَشْجُب: بفتح الياء تحتها نقطتان، وسكون الشين، وضم الجيم، وبالباء الموحدة.\nويَعْرُب: بالياء تحتها نقطتان، وسكون العين المهملة، وضم الراء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣٣) جمهرة أنساب العرب (٤٢٢)، اللباب (٣/١٣٠) ..","vol":"12","page":832},{"text":"<span data-type=\"title\" id=toc-4938>[٢٣٣٤] اللُّؤْلُؤيّ</span>\nاللُّؤْلُؤيّ: بضم اللام الأولى والثانية.\nمنسوب إلى اللؤلؤ هذا الجوهر المعروف، والمراد به في الذِّكْر محمد بن أحمد بن عمرو اللُّؤْلُؤي راوية «سنن أبي داود» عنه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣٤) سير أعلام النبلاء (١٥/٣٠٧) شذرات الذهب (٤/١٨٣) الأنساب (٤٩٦ / ب)","vol":"12","page":832},{"text":"<span data-type=\"title\" id=toc-4939>[٢٣٣٥] اللَّيْثي</span>\nاللَّيْثي: بفتح اللام، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nمنسوب إلى لَيث بن بكر بن عبد مناة بن كِنانة بن خُزَيْمة بن مدركة بن إلياس بن مضر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣٥) الأنساب (٤٩٧ / أ) .","vol":"12","page":832},{"text":"<span data-type=\"title\" id=toc-4940>حرف الميم</span>\nويشتمل على خمسة فصول\n<span data-type=\"title\" id=toc-4941>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-4942>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-4943>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-4944>[٢٣٣٦] ماعِز بن مالك</span>\nهو ماعِز بن مالك الأَسلْمي معدود في المدنيين، وهو الذي رجمه النبيُّ - ﷺ-.\nروى عنه ابنه عبد الله حديثًا واحدًا، قاله ابن عبد البرِّ.\nماعِز: بكسر العين المهملة، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣٦) طبقات ابن سعد (٤/٣٢٤)، التاريخ الكبير (٨/٣٧) الجرح والتعديل (٨/٣٩٠)، الثقات (٥/٣٨٢)، الاستيعاب (٣/١٣٤٥)، تهذيب الأسماء واللغات (٢/٧٥)، الإصابة (٣/٣٣٧)، نزهة الألباب في الألقاب (٢/١٤٧)، واسمه عريب وأما ماعز فلقبه.","vol":"12","page":835},{"text":"<span data-type=\"title\" id=toc-4945>[٢٣٣٧] مالك بن أوس</span>\nهو أبو سعد، مالك بن أوْس بن الحَدَثان بن عَوف بن ربيعة النَّصري، من بني نَصر بن معاوية. اختلف في صحبته. قال ابن عبد البر: والأكثر على إثباتها. وقال ابن مندة: لا يثبت، وروايته عن النبي - ﷺ- قليلة، وأما روايته عن الصحابة فكثيرة.\nروى عن العشرة، وأكثر عن عمرَ بن الخطاب.\nروى عنه محمد بن جُبير بن مُطعم، والزُّهري، ومحمد بن المنكدر، وعِكرمة بن خالد، وأبو الزُّبير.\nمات بالمدينة سنة اثنتين وتسعين.\nالحَدَثان: بفتح الحاء المهملة، وفتح الدال المهملة، وفتح الثاء المثلثة.\nوالنَّصْري: بفتح النون، وسكون الصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣٧) تهذيب الكمال (٣/١٢٩٧)، تهذيب التهذيب (١٠/١٠)، (٥)، تقريب التهذيب (٢/٢٢٣)، خلاصة تهذيب الكمال (٣/٣)، الكاشف ٣٠/١١٢)، تاريخ البخاري الكبير (٧/٣٠٥)، الجرح والتعديل (٨/٨٩٦)، تراجم الأحبار (٣/٤٣١)، ثقات (٥/٣٨٢)، البداية والنهاية (٩/٨٤) سير الأعلام (٤/ ١٧١)، والحاشية.","vol":"12","page":835},{"text":"<span data-type=\"title\" id=toc-4946>[٢٣٣٨] مالك بن التَّيِّهان</span>\nهو أبو الهيثم، مالك بن التَّيِّهان بن مالك، وقيل: اسم التيهان مالك، وفي نسبه خلاف، فمنهم من يجعله أنصاريًا من الأوس، ومنهم من يجعله من بَلِيّ بن الحافِ بن قضاعة. وأنه حليف بني عبد الأشهل، شهد العقبةَ الأولى. ⦗٨٣٦⦘ والثانية. وكانَ أحد الستة الذين لقوا رسولَ الله - ﷺ- قبلَ ذلك بالعقبة، فيما زعم بنو عبد الأشْهل، وهو أحد النقباء الاثني عشر، وشهد بدرًا، وأحدًا، والمشاهد كلها.\nروى عنه أبو هريرة.\nومات في خلافة عمر سنة عشرين بالمدينة، وقيل: قُتِلَ بصفين سنة سبع وثلاثين وقيل: غير ذلك.\nالهَيْثَم: بفتح الهاء، وسكون الياء، وبالثاء المثلثة.\nوالتَّيِّهان: بفتح التاء فوقها نقطتان، وتشديد الياء تحتها نقطتان، وكسرها، وبالنون.\nوبَلِيّ: بفتح الباء الموحدة، وكسر اللام، وتشديد الياء تحتها نقطتان.\nوالحافِ: بالحاء المهملة، وكسر الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣٨) سير أعلام النبلاء (١/١٨٩)، شذرات الذهب (١٧٢١) .","vol":"12","page":835},{"text":"<span data-type=\"title\" id=toc-4947>[٢٣٣٩] مالك بن الحُويرث</span>\nهو أبو سلمان، مالك بن الحُوَيْرث بن أشْيَم الليثي. وفي نسبه إلى اللّيث خلاف، ولم يختلفوا أنه من بني لَيثِ بن بكرِ بن عبد مناة، ويقال: هو مالك بن الحارث، وقيل: هو ابن حويرثة، والصحيح هو الأول. وفد على النبيِّ - ﷺ- وأقامَ عنده عشرين ليلة، وسكن البصرة.\nروى عنه ابنه عبد الله، وأبو قِلاَبة، وأبو عطية، وسلمة الجرمي.\nمات سنة أربع وتسعين بالبصرة.\nالحُوَيْرث: بضم الحاء المهملة، وفتح الواو، وسكون الياء، وكسر الراء، وبالثاء المثلثة.\nوأَشْيَم: بفتح الهمزة، وسكون الشين المعجمة، وفتح الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٣٩) تهذيب الكمال (٣/١٢٩٨)، تهذيب التهذيب (١٠/١٣)، (١٣)، تقريب التهذيب (٢/٢٢٤)، خلاصة تهذيب الكمال (٣/٤)، الكاشف (٣/١١٣)، تاريخ البخاري الكبير (٧/٣٠١)، الجرح والتعديل (٨/٢٠٧)، الثقات (٣/٣٧٤)، أسد الغابة (٥/١٨، ٢٠)، الإصابة (٥/٧١٩)، الاستيعاب (٣/ ١٣٤٩)، تجريد أسماء الصحابة (٢/٤٣)، أسماء الصحابة الرواة (ت:١٤١، ٢٦٧) .","vol":"12","page":836},{"text":"<span data-type=\"title\" id=toc-4948>[٢٣٤٠] مالك بن الدُّخْشُن</span>\nهو مالك بن الدُّخْشُن بن مالك بن الدخشن بن غَنْم بن عوف بن عمرو بن عوف الأنصاري، اختلف في شهوده العقبة، وشهد بدرًا، وهو الذي أسر سُهَيْل بن عمرو يوم بدر، وكان مالك يُتهم بالنفاق، له ذِكْر في حديث محمودِ بن الرَّبيع في فضل الإيمان من كتاب الفضائل (١) .\nالدُّخْشُن: بضم الدال المهملة، وسكون الخاء المعجمة، وضم الشين المعجمة، وبالنون، وفي رواية الدُّخْشُم: إبدال من النون ميمًا وفيه خلاف أيضًا غير ذلك.\n_________\n(١) انظر الحديث رقم (٧٠١٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤٠) طبقات ابن سعد (٣/٥٤٩)، تاريخ الطبري (٢/٤٦٥، ١١٠)، جمهرة أنساب العرب (٣٥٤)، الاستيعاب (١٣٥٠)، أسد الغابة (٥/٢٢)، الاستبصار (١٩٢)، الإصابة (٣/٣٤) .","vol":"12","page":836},{"text":"<span data-type=\"title\" id=toc-4949>[٢٣٤١] مالك بن ربيعة</span>\nهو أبو أُسَيْد، مالك بن ربيعة بن البَدَن بن عامر بن عوف بن ⦗٨٣٧⦘ حَارثة بن عمرو بن الخزرج بن ساعدة الأنصاري، الساعدي، المدني، شهد بدرًا، وأحدًا، والمشاهد كلها، وهو مشهور بكنيته.\nروى عنه أنس بن مالك، وأبو سلمة بن عبد الرحمن، وإبراهيمُ بن محمد بن طلحة، وحمزةُ، والمنذر، ابناه، وعباس بن سهل الساعدي.\nمات سنة ستين، وقيل: غير ذلك، وله ثمان وسبعون سنة، وقيل: غير ذلك بعد أن ذهب بصرُهُ، وهو آخر من مات من البدريين.\nأُسَيْد: بضم الهمزة، وفتح السين المهملة، وسكون الياء تحتها نقطتان.\nوالبَدَن: بفتح الباء الموحدة، وفتح الدال المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤١) تهذيب الكمال (٣/١٢٩٩)، تهذيب التهذيب (١٠/١٥/١٦)، تقريب التهذيب (٢/٢٢٥)، خلاصة تهذيب الكمال (٣/٤، ٥)، الكاشف (٣/١١٤)، تاريخ البخاري الكبير (٧/٢٩٩، ٣٠٠)، الجرح والتعديل (٨/٢٠٨، ٢٠٩)، الثقات (٣/٣٧٥)، أسد الغابة (٥/٢٣)، الإصابة (٥/٧٢٣، ٣٢٤)، الاستيعاب (٣/١٣٥١، ١٣٥٢)، طبقات ابن سعد (٣/٥٥٧، ٥/٢٧١، ٢٧٢، ٦/٣٧)، تجريد أسماء الصحابة (٢/٤٤)، سير الأعلام (٢/٤٦)، أصحاب بدر (١٩٢) .","vol":"12","page":836},{"text":"<span data-type=\"title\" id=toc-4950>[٢٣٤٢] مالك بن صَعْصَعَة</span>\nهو مالك بن صَعْصَعَة الأنصاري، المازني، النَّجاري، المدني سكن البصرة، وهو قليل الحديث.\nروى عنه أنس بن مالك حديثَ الإسراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤٢) تهذيب الكمال (٣/١٢٩٩)، تهذيب التهذيب (١٠/١٧)، (٢٢)، تقريب التهذيب (٢/٢٢٥) خلاصة تهذيب الكمال (٣/٥)، الكاشف (٣/١١٤)، تاريخ البخاري الكبير (٧/٣٠)، الجرح والتعديل (٨/٢١١)، الثقات (٣/٣٧٧)، أسد الغابة (٥/٢٧)، الإصابة (٥/٧٢٨)، الاستيعاب (٣/١٣٥٢)، تجريد أسماء الصحابة (٢/٤٥)، أسماء الصحابة الرواة (ت:٢٨٢) .","vol":"12","page":837},{"text":"<span data-type=\"title\" id=toc-4951>[٢٣٤٣] مالك بن قيس</span>\nهو أبو صِرْمة، مالك بن قيس الأنصاري المازني، من بني مازن بن النجار. وقيل: اسمُهُ قيس بن مالك بن أبي أنيس، وقيل: مالك بن أسعد، وقيل: قيس بن صِرْمة، وقيل: لُبَابة بن قيس. وهو مشهور بكنيته. شهد بدرًا وما بعدها من المشاهد.\nروى عنه محمد بن كَعْب القُرَظي، ومحمد بن قيس وابن مُحَيْرِيْز.\nصِرْمة: بكسر الصاد المهملة، وسكون الراء.\nولُبابة: بضم اللام، وتخفيف الباء الموحدة الأولى.\nوالقُرَظي: بضم القاف، وفتح الراء، وبالظاء المعجمة.\nومُحَيْرِيز: بضم الميم، وفتح الحاء المهملة، وسكون الياء الأولى، والثانية، وكسر الراء، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤٣) طبقات خليفة (٩٢، ١٠٥)، التاريخ الكبير (٧/٣٠٠ ٩،/٩١)، التاريخ الصغير (١/١٥٨)، الكنى والأسماء (١٣٣)، المعرفة والتاريخ (٣/١٧٠)، الجرح والتعديل (٨/٢١٤)، الثقات (٣/٣٧٨)، الاستيعاب (١٣٥٨، ١٦٩٢)، أسد الغابة (٥/٤٧)، (٦/١٧٢)، تهذيب الكمال (١٦١٦)، تهذيب التهذيب (١٢/١٣٤)، الإصابة (٣/٣٥٣، ٤/١٠٨)، تقريب التهذيب ٢٠/٤٣٧) .","vol":"12","page":837},{"text":"<span data-type=\"title\" id=toc-4952>[٢٣٤٤] مالك بن مُرَارة</span>\nهو مالك بن مُرَارة، ويقال: ابنُ فزارة، والصحيح الأول الرَّهاوي. قال ابن عبد البرّ: ولا يصح فيه الرّهاوي، له ذِكْر في كتاب الجهاد (١) .\nمُرَارة: بضم الميم، وفتح الرائين بينهما ألف.\nوالرَّهاوي: بفتح الراء.\n_________\n(١) انظر الحديث رقم (١١٢١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤٤) طبقات ابن سعد (٥/٥٣٠)، الجرح والتعديل (٨/٢١٥)، جمهرة أنساب العرب (٤١٢)، الاستيعاب (٨/١٣٥)، أسد الغابة (٥/٤٨)، الإصابة (٣/٣٥٤) .","vol":"12","page":837},{"text":"<span data-type=\"title\" id=toc-4953>[٢٣٤٥] مالك بن نَضْلة</span>\nهو مالك بن نَضلة، ويقال: مالك بن عوف بن نضلة، من بني بكر بن هوازن الجُشَمي، وهو والد أبي الأحوص الجُشَمي.\nروى عنه ابنه أبو الأحوص، وعداده في أهل الكوفة، وحديثه فيهم.\nنَضْلة: بفتح النون، وسكون الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤٥) تهذيب الكمال (٣/١٣٠٠)، تهذيب التهذيب (١٠/٢٣)، (٣٦)، تقريب التهذيب (٢/٢٢٦)، خلاصة تهذيب الكمال (٣/٧)، الكاشف (٣/١١٦)، الجرح والتعديل (٨/٢١٦)، الثقات (٣/٣٧٦)، أسد الغابة (٥/٥٠)، الإصابة (٥/٧٥٢)، الاستيعاب (٣/١١٥٩)، تجريد أسماء الصحابة (٢/٤٩) .","vol":"12","page":838},{"text":"<span data-type=\"title\" id=toc-4954>[٢٣٤٦] مالك بن هُبَيْرة</span>\nهو مالكُ بن هُبَيْرة بن خالد بن مسلم السَّكوني، الكندي. معدود في الشاميين، ومنهم من يعده في المصريين.\nروى عنه مَرْثد بن عبد الله اليَزَني، وكان مالك أميرًا لمعاوية على الجيوش وغزو الروم.\nمَرْثَد: بفتح الميم، وسكون الراء، وبالثاء المثلثة.\nواليَزَني: بفتح الياء تحتها نقطتان، وفتح الزاي، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤٦) تهذيب الكمال (٣/١٣٠٠)، تهذيب التهذيب (١٠/٢٤)، (٣٩)، تقريب التهذيب (٢/٢٢٧)، خلاصة تهذيب الكمال (٣/٧)، الكاشف (٣/١١٦)، تاريخ البخاري الكبير (٧/٣٠٢)، الجرح والتعديل (٨/٢١٧)، أسد الغابة (٥/٥٤)، الإصابة (٥/٧٥٦)، الاستيعاب (٣/١٣٦١)، تجريد أسماء الصحابة (٢/٤٩)، الثقات (٣/ ٣٧٨) .","vol":"12","page":838},{"text":"<span data-type=\"title\" id=toc-4955>[٢٣٤٧] مالك بن يُخامِر</span>\nهو مالك بن يُخامِر بضم الياء تحتها نقطتان، وتخفيف الخاء المعجمة، وكسر الميم، وبالراء.\nذكره ابن مندة في الصحابة وقال: إنه لا يثبت له صحبة، له ذكر في فضل الأمة في حديث معاوية بن أبي سفيان (١) . وقال ابن عبد البر: يقال مالك ابن أُخَامر. ويقال: أُخَيْمر، وهو الصحيح.\nروى عنه أبو رَزين الباهلي مرفوعًا قال: ويقال: إن حديثه مرسل لأنه لم يسمع من النبي - ﷺ-.\nتوفي أيام عبد الملك بن مروان.\nأُخَامر: مثل الأول إلاَّ أنه أبدل من الياء همزة.\nوأُخَيْمِر: بضم الهمزة، وفتح الخاء المعجمة، وسكون الياء، وكسر الميم.\n_________\n(١) انظر الحديث رقم (٦٧٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤٧) طبقات ابن سعد (٧/٤٤١)، التاريخ الكبير (٧/٣٠٤)، المعرفة والتاريخ ٢٠/٢٩٧، ٣١٢) تاريخ أبي زرعة (٢/٤٩٩)، الاستيعاب (١٣٤٥)، تاريخ رمشق (١٦/٢٤٠)، تهذيب الكمال (١٣٠١)، تهذيب التهذيب (١/٢٤)، تقريب التهذيب (٢/٢٢٧)، الإصابة (٣/٣٣٨) .","vol":"12","page":838},{"text":"<span data-type=\"title\" id=toc-4956>[٢٣٤٨] مالك بن يسار</span>\nهو مالك بن يسار السَّكوني، ثم العوفي، عداده في أهل الشام. ⦗٨٣٩⦘\nروى عنه أبو نَجْدَة السَّكوني. وقد اختلف في صحبته.\nيَسَار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\nوالسَّكوني: بالكاف، والنون.\nوالعَوْفي: بفتح العين المهملة، وسكون الواو، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤٨) تهذيب الكمال (٣/١٣٠١)، تهذيب التهذيب (١٠/٢٥، ٢٤١)، تقريب التهذيب (٢/٢٢٧)، خلاصة تهذيب الكمال (٣/٧) الكاشف (٣/١١٧)، تاريخ البخاري الكبير (٧/٣٠٨)، الجرح والتعديل (٨/٢١٧)، أسد الغابة (٥/٥٦)، الإصابة (٥/٧٥٩)، الاستيعاب (٣/١٣٦٢)، تجريد أسماء الصحابة (٢/٥٠) .","vol":"12","page":838},{"text":"<span data-type=\"title\" id=toc-4957>[٢٣٤٩] مُبَشِّر بن أُبَيْرق</span>\nهو مبشر بن أُبَيْرق، واسم أُبيرق الحارث بن عمرو، وهو أخو بشر بن أبيرق. وقد تقدَّم ذِكْر نسبه في حرف الباء. ولهما ذِكْر في تفسير سورة النساء (١) .\nمُبَشِّر: بضم الميم، وفتح الباء الموحدة، وتشديد الشين وكسرها.\nوأُبَيْرق: بضم الهمزة، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وكسر الراء، وبالقاف.\n_________\n(١) انظر الحديث رقم (٥٨٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٤٩) جمهرة أنساب العرب (٣٤٣)، الاستيعاب (١٣٦٢)، الثقات (٥/٣٨٣)، تهذيب الكمال (١٣٠١)، تهذيب التهذيب (١٠/٢٥)، تقريب التهذيب (٢/٢٢٧)، الإصابة (٣/٣٥٩) .","vol":"12","page":839},{"text":"<span data-type=\"title\" id=toc-4958>[٢٣٥٠] مُجَاشع بن مَسعود</span>\nهو مُجَاشِع بن مَسْعود بن ثعلبة بن وَهْب بن عايذ بن ربيعة، من بني بُهْثة بن سُلَيْم السُّلمي.\nروى عنه أبو عثمان النَّهْدي، قتل يوم الجمل في صفر سنة ست وثلاثين، حديثه عند البصريين.\nمُجَاشع: بضم الميم، وبالجيم، والشين، والعين المهملة.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\nوبُهْثة: بضم الباء الموحدة، وسكون الهاء، وبالثاء المثلثة.\nوسُلَيْم: بضم السين، وفتح اللاّم.\nوالنَّهْدي: بفتح النون، وسكون الهاء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥٠) تهذيب الكمال (٣/١٣٠٤)، تهذيب التهذيب (١٠/٣٨، ٦٣)، تقريب التهذيب (٢/٢٢٩)، الكاشف (٣/١١٩)، تاريخ البخاري الكبير (٨/٢٧)، تاريخ البخاري الصغير (١/٧٧، ٧٨)، الجرح والتعديل (٨/٣٨٩)، الثقات (٣/٤٠٠)، أسد الغابة (٥/٦٠)، الإصابة (٥/٧٦٧) الإستبعاب (٤/ ٤٥٧)، طبقات ابن سعد (٥/٤٨)، الرياض المستطابة (٢٥٨)، تجريد أسماء الصحابة (٢/٥١)، سير الأعلام (٢/٣٧)، الأنساب (٧/٢٠٧)، أسماء الصحابة الرواة (ت:٢٨٣) .","vol":"12","page":839},{"text":"<span data-type=\"title\" id=toc-4959>[٢٣٥١] مُجَالد بن مسعود</span>\nمُجالد: بضم الميم، وبالجيم، وبالدال المهملة.\nهو أخو مجاشع، وكنيته أبو معبد، وعداده في أهل البصرة، أسلم بعد أخيه وذلك بعد الفتح.\nروى عنه أبو عثمان النَّهدّي أيضًا، كما روى عن أخيه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥١) تهذيب الكمال (٣/١٣٠٥)، تهذيب التهذيب (١/٤١)، (٦٧)، تقريب التهذيب (٢/٢٢٩)، خلاصة تهذيب الكمال (٣/١٠)، الكاشف (٣/١٢٠)، تاريخ البخاري الكبير (٨/٨)، تاريخ البخاري الصغير (١/٧٧)، الجرح والتعديل (٨/٣٦٠)، الثقات (٣/٤٠٥)، أسد الغابة (٥/٦٣)، الإصابة (٥/٧٧٠)، الاستيعاب (٤/ ١٤٥٩)، تجريد أسماء الصحابة (٢/٥)، سير الأعلام (٢/٣٧) .","vol":"12","page":839},{"text":"<span data-type=\"title\" id=toc-4960>[٢٣٥٢] مُجَزِّز المُدْلِجي</span>\nهو مُجَزِّز: بضم الميم، وفتح الجيم، وتشديد الزاي الأولى، وكسرها.\nالمُدْلِجي: بضم الميم، وسكون الدال المهملة، وبالجيم.\nالقائفُ الذي يأخذُ بالشبهِ بين الصُّور، والأشخاص وهذا جائز عند الفقهاء، يثبت به النسب. قيل: إنما سمي مُجَزِّزًا لأنه كان إذا كان أخذ أسيرًا جزَّ ناصيته. ولم يكن اسمه مُجَزِّزًا، وإنما غَلب ذلك عليه؛ قاله ابن عبد البر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥٢) تهذيب التهذيب (١٠/٤٦، ٢٧٤)، تعجيل المنفعة (١٠١٠)، المغازي (١١٢٦)، المعرفة والتاريخ (٢/٧٢١)، المؤتلف والمختلف (٢٠٦٤)، جمهرة أنساب العرب (١٨٧)، الاستيعاب (١٤٦١)، الإكمال (٧/٢١٨)، الأنساب (٣٥١٠)، أسد الغابة (٥/٦٦)، الإصابة (٣/٣٦٥) .","vol":"12","page":840},{"text":"<span data-type=\"title\" id=toc-4961>[٢٣٥٣] مُجَمِّع بن جَارية</span>\nهو مُجَمع بن جارية، ويقال: ابن يزيد بن جَارية بن عامر بن مجمع بن العَطَّاف بن ضُبَيْعَة بن زيد، من بني عمرو بن عوف بن مالك بن الأَوْس الأنصاري، المدني. كان أبوه منافقًا من أهل مسجد الضّرار، وكان مجمع مستقيمًا، وكان قارئًا.\nويقال: أخذ ابنُ مسعود منه نصفَ القرآن.\nروى عنه ابن أخيه عبد الرحمن بن يزيد بن جارية، ويعقوب بن مجمع، وعكرمة بن سلمة. وقد سبق في اسم عبد الرحمن بن يزيد بن جارية في حرف العين الخلاف في اسمه واسم أبيه، وأخيه.\nمات مُجمع في آخرِ أيام معاوية.\nمُجَمِّع: بضم الميم، وفتح الجيم، وتشديد الميم الثانية وكسرها، وبالعين المهملة. وجارية: بالجيم، والياء تحتها نقطتان، والراء. والعَطَّاف: بفتح العين، وتشديد الطاء المهملة. وضُبَيْعة: بضم الضاد المعجمة، وفتح الباء الموحدة، وسكون الياء، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥٣) تهذيب الكمال (٣/١٣٠٦)، تهذيب التهذيب (١٠/٤٥، ٧٨)، تقريب التهذيب (٢/٢٣٠)، خلاصة تهذيب الكمال (٣/١١)، الكاشف (٣/١٢١)، تاريخ البخاري الكبير (٧/٤٠٨)، أسد الغابة (٥/١٠٦٨)، الإصابة (٥/٧٧٧)، الاستبصار (٢٩١)، الاستيعاب (٣/١٣٦٣)، تجريد أسماء الصحابة (٢/٥٢)، أسماء الصحابة الرواة (ت٦٠٣)، الثقات (٧/٤٩٨) .","vol":"12","page":840},{"text":"<span data-type=\"title\" id=toc-4962>[٢٣٥٤] مِحْجَن بن الأدْرع</span>\nهو مِحْجَن بنُ الأدْرع الأسلمي، من بني أسْلم بن أفصا بن حارثة بن عمرو بن عامر، كان قديم الإسلام عداده في البصريين.\nروى عنه حنظلة بن علي، ورجاء بن أبي رجاء، وسعيد بن أبي سعيد.\nوعُمِّر طويلًا: يقال: إنه مات في آخر أيام معاوية.\nمِحْجَن: بكسر الميم، وسكون الحاء المهملة، وفتح الجيم، وبالنون. ⦗٨٤١⦘\nوالأدْرَع: بفتح الهمزة، وسكون الدال المهملة، وفتح الراء، وبالعين المهملة. وأسْلم: بفتح اللام.\nوأفْصا: بالفاء، والصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥٤) تهذيب الكمال (٣/١٣٠٧)، تهذيب التهذيب (١٠/٥٤، ٢٨٦)، تقريب التهذيب (٢/٢٣١)، خلاصة تهذيب الكمال (٣/١٢)، الكاشف (٣/١٢٢)، تاريخ البخاري الكبير (٨/٤)، الجرح والتعديل (٨/٣٧٥)، الثقات (٣/٣٩٩)، أسد الغابة (٥/١٠٦٩)، الإصابة (٥/٧٧٨)، الاستيعاب (٣/١٣٦٣)، أسماء الصحابة الرواة (ت٢٩٣) .","vol":"12","page":840},{"text":"<span data-type=\"title\" id=toc-4963>[٢٣٥٥] مُحْرِز بن نَضْلة</span>\nهو أبو نضلة، مُحْرز بن نضلة بن عبد الله بن مرَّة بن كبير بن غَنْم بن دُوْدَان بن أسد بن خزيمة الأسدي، حليف لبني عبد شمس، وهو المعروف بالأخْرَم الأسدي، فارس من فرسانِ رسولِ الله - ﷺ- وهو صاحب يوم ذي قَرَد، له ذِكْر في حديث سلمة بن الأكوع (١)، شهد بدرًا، وأُحدًا، والخندق، وقُتل يوم ذي قَرَد سنة ست، وله سبع وثلاثون سنة، أو ثمان وثلاثون.\nمُحْرِز: بضم الميم، وسكون الحاء المهملة، وكسر الراء، وبالزاي بعدها.\nونَضْلة: بفتح النون، وسكون الضاد المعجمة.\nوكبير: ضد صغير.\nودُوْدَان: بضم الدال المهملة الأولى، وبالنون.\nوالأخْرَم: بفتح الهمزة، وسكون الخاء المعجمة، وفتح الراء.\n_________\n(١) انظر الحديث رقم (٦١٢٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥٥) المغازي (٣/١٢٣٢١)، طبقات ابن سعد (٣/٩٥)، المؤتلف والمختلف (٢٠٥٨)، جمهرة أنساب العرب (١٩٢)، الاستيعاب (١٣٦)، الإكمال (١/٣٧)، أسد الغابة (٥/٧٣)، العقد الثمين (٧/١٣٦)، الإصابة (٣/٣٦٨)، نزهة الألباب (١/٦٤) .","vol":"12","page":841},{"text":"<span data-type=\"title\" id=toc-4964>[٢٣٥٦] مُحَرِّش الكعبي</span>\nهو مُحَرِّش بن سويد بن عبد الله بن مُرَّة، من بني سَلول بن كعب الكعبي، الخُزَاعي.\nروى عنه عبد العزيز بن عبد الله بن خالد بن أُسَيْد.\nمُحَرِّش: بضم الميم، وفتح الحاء المهملة، وتشديد الراء المكسورة، وبالشين المعجمة. ويقال: بكسر الميم، وسكون الحاء المهملة، وفتح الراء المخففة، وبالشين المعجمة. ويقال: مِخْرَش مثل الثَّانية، إلاَّ أنها بالخاء المعجمة. قال علي بن المديني: هو الصواب.\nوسَلُول: بفتح السين المهملة، وضم اللام الأولى.\nوأَسِيد: بفتح الهمزة، وكسر السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥٦) تهذيب الكمال (٣/١٣٠٩)، تهذيب التهذيب (١٠/٥٨، ٥٩)، تقريب التهذيب (٢/٢٣٢)، الكاشف (٣/١٢٤)، تاريخ البخاري الكبير (٨/١٠٥٦)، الجرح والتعديل (٨/٤٢٧)، أسد الغابة (٥/ ٧٤)، الإصابة (٥/٧٨٣)، الاستيعاب (٤/١٤٦٥)، تجريد أسماء الصحابة (٢/٥٣)، أسماء الصحابة الرواة (ت٣٧٣)، الثقات (٣/٣٩٩) .","vol":"12","page":841},{"text":"<span data-type=\"title\" id=toc-4965>[٢٣٥٧] مُحَلِّم بن جَثَّامة</span>\nهو مُحَلِّم بن جَثَّامة بن قيس اللّيثي، أخو الصَّعْب بن جَثَّامة، مات في حياة النبي - ﷺ- له ذِكْر في كتاب الدِّيَّات (١) . وقيل: إنه نزل حمص، مات بها في أيام ابن الزُّبير. ⦗٨٤٢⦘\nمُحَلِّم: بضم الميم، وفتح الحاء المهملة، وتشديد اللام المكسورة.\nوجَثَّامة: بفتح الجيم، وتشديد الثاء المثلثة.\n_________\n(١) انظر الحديث رقم (٧٩٨٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥٧) المغازي (٩١٩، ٩٢٠)، التاريخ الصغير (١/٦١)، تاريخ الطبري (٣/٣٦)، الاشتقاق (٢٨٧)، الجرح والتعديل (٨/٤٢٧)، جمهرة أنساب العرب (١٨١)، الاستيعاب (١٤٦١)، أسد الغابة (٥/٧٧)، الإصابة (٣/٣٦٩) .","vol":"12","page":841},{"text":"[]<span data-type=\"title\" id=toc-4966> محمد بن الأسود</span>\nهو أبو لاس، محمدُ بنُ الأسود بن خلفِ الخُزَاعي، وقيل: الحارثي، وقيل: اسمُهُ عبدُ الله، وقيل: زياد: واشتهر بكنيته.\nروى عنه عمرُ بنُ الحكم بن ثَوبان، وهو معدود في أهل المدينة.\nلاس: بالسين المهملة.","vol":"12","page":842},{"text":"<span data-type=\"title\" id=toc-4967>[٢٣٥٨] محمد بن أبي بكر</span>\nهو أبو القاسم، محمد بن أبي بكر الصدِّيق، وُلِدَ عامَ حجَّةِ الوداعِ بذي الحُلَيْفَةَ سنة ثمان، وأمهُ أسماءُ بنتُ عُمَيْس،وكان من نسَّاكِ قريش، ولاَّه عليُّ بنُ أبي طالب مصرَ، وكان ربيبَه.\nروى عن عائشة كثيرًا، وعن غيرها من الصحابة.\nروى عنه ابنُهُ القاسم كثيرًا، وغيرُهُ من التابعين.\nقتله أصحابُ معاوية بمصرَ سنة ثمان وثلاثين، وأحرقوهُ في جوفِ جيفةِ حمار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥٨) تهذيب التهذيب (٩/٨٠)، تقريب التهذيب (٢/١٤٨)، سير الأعلام (٣/٤٨١) والحاشية، معرفة الثقات (١٥٧٦)، العبر (١/٤٤، ٤٥)، الثقات (٣/٣٦٨) .","vol":"12","page":842},{"text":"<span data-type=\"title\" id=toc-4968>[٢٣٥٩] مُحمد بن حَاطب</span>\nهو أبو إبراهيم، وقيل: أبو القاسم، محمد بن حَاطب بن الحارث بن مَعْمَر بن حَبيب بن وهب بن حُذافة بن جُمح القُرَشي الجُمَحي، له ولأبويه، وأخيه الحارث، وعمه الحطَّاب صحبة، وُلِدَ بأرض الحبشة، تُوفيَ بمكةَ سنة أربع وسبعين، سنةَ مات ابنُ عمرَ. وقيل: بل ماتَ بالكوفة، وعِدَادُهُ في الكوفيين.\nروى عنه ابنهُ إبراهيُم، وسِمَاكُ بنُ حرب. يقال: إنه أول مَن سُمّي باسمِ النبي - ﷺ-.\nحَاطب: بالحاء المهملة، والطاء المهملة.\nومَعْمَر: بسكون العين، وفتح الميمين.\nوحُذافةُ: بضم الحاء المهملة، وتخفيف الذال المعجمة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٥٩) تهذيب التهذيب (٩/١٠٦)، تقريب التهذيب (٢/١٥٢)، خلاصة تهذيب الكمال (٢/٣٩١)، الكاشف (٣/٣١)، تاريخ البخاري الكبير (١/١٧)، الجرح والتعديل (٧/٢٢٤)، الثقات (٣/٣٦٥)، أسد الغابة (٥/٨٥)، الإصابة (٦/٨)، الاستيعاب (٣/١٣٦٨)، الوافي بالوفيات (٢/٣١٧)، طبقات ابن سعد (٤/٢٠١)، شذرات الذهب (١/٨٢) .","vol":"12","page":842},{"text":"<span data-type=\"title\" id=toc-4969>[٢٣٦٠] محمد الدَّوْسي</span>\nهو محمد الدَّوْسي، له صحبة.\nروى عنه أنسُ. قاله ابنُ مندة وجعلَهُ الذي له ذِكْر في حديثِ أنس في أشراط الساعةِ الذي قال فيه: وعنده غلام من الأنصار - يقال له: محمد - فقال: «إن يعشْ هذا فعسى أن لا يدركه الهرمُ حتى تقومَ الساعةُ (١)» . قال: ويقال له: أسعد.\n_________\n(١) انظر الحديث رقم (٧٩٨٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦٠) الاستيعاب (٢/٦١١)، أسد الغابة (٥/٩٠)، الإصابة (٢/٤٠، ٣/٣٨٥) .","vol":"12","page":842},{"text":"<span data-type=\"title\" id=toc-4970>[٢٣٦١] محمدُ بنُ صَفْوان</span>\nهو أبو مَرْحب، محمد بن صفوان الأنْصاري، وقيل: صفوان بن محمد، هكذا يروون حديثهَ بالشكِّ. والأولُ أكثرُ. قيل: اسمُهُ خالد، وقيل: عبدُ الله، وقيل: محمدُ بنُ صيفي، عدادُهُ في أهل الكوفة.\nروى عنه الشعبيُّ وحده.\nمَرْحب: بفتح الميم، وسكون الراء، وبالحاء المهملة، وبالباء الموحدة. وصيفي: منسوب إلى الصيفِ، بالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦١) تهذيب الكمال (٣/١٢١٢)، تهذيب التهذيب (٩/٢٣١)، تقريب التهذيب (٢/١٧١)، خلاصة تهذيب الكمال (٢/٤١٦)، الكاشف (٣/٥٤)، تاريخ البخاري الكبير (١/١٣)، الجرح والتعديل (٧/ص /٢٨٧)، الثقات (٣/٣٦٤)، أسد الغابة (٥/٩٦)، الإصابة (٦/١٦)، الاستيعاب (٣/١٣٧٠)، تجريد أسماء الصحابة (٢/٥٨)، أسماء الصحابة الرواة (ت٢٧١) .","vol":"12","page":843},{"text":"<span data-type=\"title\" id=toc-4971>[٢٣٦٢] مُحمد بن صَيْفي</span>\nهو محمد بن صَيْفي بن سَهل بن الحارث بن عبيد الخَطْمي الأنصاري.\nيُعَدُّ في أهل المدينة، وحديثه في الكوفيين.\nروى عنه الشَّعبيُّ وحده. صَيْفي: منسوب إلى الصيف، بالصاد المهملة.\nوالخَطْمي: بفتح الخاء المعجمة، وسكون الطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦٢) تهذيب التهذيب (٩/٢٣٤)، تقريب التهذيب (٢/١٧٢)، الكاشف (٣/٥٤)، تاريخ البخاري الكبير (١/٤١)، الجرح والتعديل (٧/٢٨٧)، الثقات (٣/٣٦٥)، أسد الغابة (٥/٩٦، ٢٧)، الإصابة (٦/١٦)، الاستيعاب (٣/١٣٧١)، طبقات ابن سعد (٦/٢٤٧)، تجريد أسماء الصحابة (٢/٥٩)، أسماء الصحابة الرواة (ت٣٣٤) .","vol":"12","page":843},{"text":"<span data-type=\"title\" id=toc-4972>[٢٣٦٣] مُحمدُ بن عبد الله</span>\nهو محمدُ بنُ عبد الله بن جَحْش القُرشي الأسدي. وقد تقدَّم تمام النسب عند أبيه. وُلِدَ قبل الهجرة بخمس سنين، وهاجرَ مع أبيه إلى أرض الحبشة، ثم هاجر من مكة إلى المدينة، وكنيته: أبو عبد الله.\nروى عنه أبو كَثير مولاهُ، وصالحُ مولى التَّوْأمة.\nكَثير: ضدُ قليل.\nوالتَّوْأمة: بفتح التاء فوقها نقطتان، وسكون الواو، وبعدها همزة مفتوحة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦٣) تهذيب الكمال (٣/١٢١٨)، تهذيب التهذيب (٩/٣٥٠)، تقريب التهذيب (٢/١٧٥)، خلاصة تهذيب الكمال (٢/٤٢٠)، الكاشف (٣/٥٨)، تاريخ البخاري الكبير (١/١٢)، الجرح والتعديل (٧/٢٩٥)، الثقات (٣/٣٦٣)، أسد الغابة (٢/١٠٠)، الإصابة (٦/٢١)، الاستيعاب (٣/١٣٧٣)، طبقات ابن سعد (٣/٢٩٧، ٨/١١٤)، تجريد أسماء الصحابة (٢/٥٩)، أسماء الصحابة الرواة (ت٢٣٣) .","vol":"12","page":843},{"text":"<span data-type=\"title\" id=toc-4973>[٢٣٦٤] محمد بن أبي عتيق</span>\nهكذا أخرجه مالك في «الموطأ» محمدُ بنُ أبي عَتيق في حديثِ خارجةَ بنِ زيد في الطلاق (١)، ومحمد هو أبو عتيق لا ابن أبي عتيق، إلاَّ أن يكون أراد به محمدَ بن عبد الله بن محمد أبي عتيق، فنسبَه إلى جده، ولا يطرَّد له ذلك، فإن فيه بُعدًا، فأما أبو عتيق فهو محمد بن عبد الرحمن بن أبي بكر الصِّدِّيق بن أبي قُحافة، أدركَ هو وأبوه، وجده، وجدّ أبيه النبيَّ - ﷺ- وليس هذا لغيرهم من الصحابة.\n_________\n(١) انظر الحديث رقم (٥٧٥١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦٤) تهذيب الكمال (٣/١٢٢٦)، تهذيب التهذيب (٩/٢٧٧)، تقريب التهذيب (٢/١٨٠)،خلاصة تهذيب الكمال (٢/٤٢٦)، الكاشف (٣/٦٤)، تاريخ البخاري الكبير (١/١٢٨)، الجرح والتعديل (٧/١٦٤٣)، الثقات (٧/٣٦٤) .","vol":"12","page":843},{"text":"<span data-type=\"title\" id=toc-4974>[٢٣٦٥] محمدُ بنُ عمرو بن حَزْم</span>\nهو مُحمد بن عمرِو بن حزم الأنْصاريُّ، وُلِدَ في عهد النبي - ﷺ- سنةَ عشر بنجران، يُكنى أبا القاسم، وقيل: أبو عبد الملك، وقيل: أبو سليمان ⦗٨٤٤⦘ وكان أبوه عاملَ النبيِّ - ﷺ- على نجران، وقيل: وُلِدَ قبل وفاةِ النبي - ﷺ- بسنتين، ويقال: إنَّ النبيَّ - ﷺ- أَمَرَ أباه أن يكنيه بأبي عبد الملك. وكان محمد فقيهًا.\nروى عن أبيه، وعن عمروِ بن العاص.\nروى عنه جماعة من أهلِ المدينة.\nوقُتِلَ يومَ الحرّة. وهو ابنُ ثلاث وخمسين سنة، وذلك سنة ثلاث وستين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦٥) تهذيب الكمال (٣/١٢٥١)، تهذيب التهذيب (٩/٣٧٠)، تقريب التهذيب (٢/١٩٥)، خلاصة تهذيب الكمال (٢/٤٤٣)، الكاشف (٣/٨٣)، تاريخ البخاري الكبير (١/١٨٩)، تاريخ البخاري الصغير (١/٧٠، ١١٢)، الجرح والتعديل (٨/١٣٢)، تراجم الأحبار (٤/٨٢)، الثقات (٥/٣٤٧)، الأنساب (١٣/٤٠)، معجم الثقات (٣٤٢)، طبقات ابن سعد (٨/٣٨٧)، الوافي بالوفيات (٤/٢٨٨) .","vol":"12","page":843},{"text":"<span data-type=\"title\" id=toc-4975>[٢٣٦٦] محمد بن أبي عَمِيرة</span>\nهو محمد بن أبي عَمِيرة المُزني، يُعَدُّ في الشاميين.\nروى عنه جُبَيْر بن نُفَيْر.\nعَمِيْرة: بفتح العين المهملة، وكسر الميم، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦٦) تهذيب التهذيب (٩/٣٨٢)، تقريب التهذيب (٢/١٩٧) .","vol":"12","page":844},{"text":"<span data-type=\"title\" id=toc-4976>[٢٣٦٧] مُحمد بن مَسْلَمَة</span>\nهو أبو عبد الله، وقيل: أبو عبدِ الرحمن، محمد بن مَسْلَمَة بن خالد بن مَجْدَعة بن الحارث بن عَمرو بن مالك بن أَوْس الأنصاريُّ الحارثيُّ الأشْهليُّ، وقيل: في نسبهِ غير ذلك. شهدَ المشاهدَ كلها إلاَّ تبوك.\nروى عن عمرَ بنِ الخطاب، وغيره من الصحابة. وكان من فضلاءِ الصحابةِ، وكان من الذين أسلموا على يد مُصْعَب بن عُمَيْر بالمدينة.\nومات بها سنة ثلاث، وقيل: ست، وقيل: سبع وأربعين، وهو ابن سبع وسبعين سنة، وفي نسبه خلاف غير ما قيل أولًا.\nمَجْدَعة: بفتح الميم، وسكون الجيم، وفتح الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦٧) تهذيب الكمال (٣/١٢٧٢)، تهذيب التهذيب (٩/٤٥٤)، تقريب التهذيب (٢/٢٠٨)، خلاصة تهذيب الكمال (٢/٤٥٧)، تاريخ البخاري الكبير (١/١١)، تاريخ البخاري الصغير (١/٨٠)، الثقات (٣/٣٦٢)، أسد الغابة (٥/١١٢)، الإصابة (٦/٣٣)، الاستيعاب (٣/١٣٧٧)، طبقات ابن سعد (٩/١٧٧)، شذرات الذهب (١/٤٥، ٥٣)، تجريد أسماء الصحابة (٢/٦١)، سير الأعلام (٢/٣٦٩)، أسماء الصحابة الرواة (ت١٤٠) .","vol":"12","page":844},{"text":"<span data-type=\"title\" id=toc-4977>[٢٣٦٨] محمودُ بن الرَّبيع</span>\nهو أبو نُعَيْم، وقيل: أبو محمد محمود بن الرَّبيع بن سُرَاقة الخَزْرَجي الأَنصاريّ، من بني عبد الأشْهَلِ، وقيل: إنه من بني الحارث بن الخَزْرَج، وقيل: من بني سَالم بن عوف، معدود في أهلِ المدينِة.\nروى عنه أنسُ بنُ مالك، والزُّهريُّ، وله ذِكْر في حديث عِتْبان بن مالك (١) .\nمات سنةَ تسع وسبعين، وله ثلاث وسبعون سنة، وقيل غير ذلك.\nنُعَيْم: بضم النون، وفتح العين، وسكون الياء.\nوعِتْبَان: بكسر العين المهملة، وسكون التاء فوقها نقطتان، وبالباء الموحدة، والنون.\n_________\n(١) انظر الحديث رقم (٣٦٨٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦٨) تهذيب الكمال (٣/١٣١٠)، تهذيب التهذيب (١٠/٦٣، ١٠٣)، تقريب التهذيب (٢/٢٣٣)، خلاصة تهذيب الكمال (٣/١٤)، الكاشف (٣/١٢٥)، تاريخ البخاري الكبير (٧/٤٠٢)، تاريخ البخاري الصغير (١/١٤٤، ١٤٥)، الجرح والتعديل (٨/٢٨٩)، الثقات (٣/٣٩٧)، أسد الغابة (٥/١١٦)، الإصابة (٦/٣٩)، الاستبصار (١٢٧، ٢٣١)، الاستيعاب (٣/١٣٧٨)، شذرات الذهب (١/١١٦)، تجريد أسماء الصحابة (٢/٦٢)، سير الأعلام (٢/٥١٩)، أسماء الصحابة الرواة (ت٧٤١) .","vol":"12","page":844},{"text":"<span data-type=\"title\" id=toc-4978>[٢٣٦٩] مَحْمُودُ بنُ لَبيد</span>\nهو محمود بن لبيد بن رَافع بن امرئِ القيس بن زيد الأنْصاريُّ الأَشْهليُّ، من بني عبد الأَشْهل، وُلِدَ على عهدِ رسول الله - ﷺ-، وحدَّثَ عنه أحاديث. قال البخاري: له صحبة. وقال أبو حاتم: لا تُعْرَف له صحبة. وذكره مسلم في التابعين في الطبقة الثانية منهم. قال ابن عبد البر: والصوابُ قولُ البخاري. فأثبت له صحبة، وكان محمود بن لبيد أحد العلماءِ.\nروى عن ابنِ عبَّاس، وعِتْبَان بن مالك.\nمات سنة ست وتسعين.\nعِتْبَان: بكسر العين، وسكون التاء فوقها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٦٩) تهذيب الكمال (٣/١٣١١)، تهذيب التهذيب (١٠/٦٥، ١١٠)، تقريب التهذيب (٢/٢٣٣)، خلاصة تهذيب الكمال (٣/١٥)، الكاشف (٣/١٢٦)، تاريخ البخاري الكبير (٧/٤٠٢)، الجرح والتعديل (٨/٢٨٩)، الثقات (٣/٣٩٧)، أسد الغابة (٥/١١٧)، الإصابة (٦/٤٢)، الاستيعاب (٣/١٣٧٨)، طبقات ابن سعد (٢/٣٨٣، ٤/٢٣٦٤)، شذرات الذهب (١/١١٢)، تجريد أسماء الصحابة (٢/٦٢)، سير الأعلام (٢/٤٨٥)، العبر (١/١١٥)، الاستبصار (٢١٢، ٢١٣، ٢١٩، ٢٢٣، ٢٤٠، ٢٦٠)، نقعة الصديان (ت: ١٥٥) .","vol":"12","page":845},{"text":"<span data-type=\"title\" id=toc-4979>[٢٣٧٠] مَحْمِية بنُ جَزْء</span>\nهو مَحْمِية بنُ جَزْء بن عبد يَغوث الزُّبيدي، حليف لبني سهم بن عَمرو، كان من مهاجرةِ الحبشةِ وتأخَّرَ قدومُه منها، أول مشاهده المُرَيْسِيع، واستعمله رسول الله - ﷺ- على الأَخْماسِ.\nروى عنه عبدُ الملك بن رَبيعة.\nمَحْمِية: بفتح الميم الأولى، وسكون الحاء المهملة، وكسر الميم الثانية، وفتح الياء تحتها نقطتان.\nوجَزْء: بفتح الجيم، وسكون الزاي، بعدها همزة.\nوالزُّبيدي: بضم الزاي، وفتح الباء الموحدة، وسكون الياء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧٠) طبقات ابن سعد (٤/١٩٨)، طبقات خليفة (٢٩١)، الجرح والتعديل (٨/٤٢٦)، الثقات (٣/٤٠٤)، جمهرة ابن حزم (٤١١)، الاستيعاب (٤/١٤٦٣)، أسد الغابة (٥/١١٩)، تهذيب الأسماء واللغات (٢/٨٥)، العقد الثمين (٧/١٥٢)، الإصابة (٣/٣٨٨) .","vol":"12","page":845},{"text":"<span data-type=\"title\" id=toc-4980>[٢٣٧١] مُحَيِّصَةُ بنُ مَسعود</span>\nهو أبو سعيد مُحَيِّصَةُ بنُ مَسعود بن كعب بن عَامر بن عَدي بن جُشم بن مَجْدَعة بن حَارثة بن الحارث بن الخزرج الأنْصاري الحَارثي، يُعدُّ في أهل المدينة، وحديثهُ فيهم، شهد أحدًا والخندق، وما بعدها من المشاهد.\nروى عنه ابنُه سعد.\nمُحَيِّصَةُ: بضم الميم، وفتح الحاء المهملة، وكسر الياء المشددة، وفتح الصاد المهملة.\nومَجْدَعة: بفتح الميم، وسكون الجيم، وفتح الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧١) تهذيب الكمال (٣/١٣١١)، تهذيب التهذيب (١٠/٦٧، ١١٢)، تقريب التهذيب (٢/٢٣٣)، الكاشف (٣/١٢٦)، تاريخ البخاري الكبير (٨/٥٣)، الجرح والتعديل (٨/٤٢٦)، الثقات (٣/٤٠٤)، أسد الغابة (٥/١١٩)، الإصابة (٦/٤٥)، الاستبصار (٢٤٣، ٢٤٥)، الاستيعاب (٤/١٤٦٣)، طبقات ابن سعد (٨/٣٣٣، ٣٩٦)، تجريد أسماء الصحابة (٢/٦٣)، أسماء الصحابة الرواة (ت٣٨١) .","vol":"12","page":845},{"text":"<span data-type=\"title\" id=toc-4981>[٢٣٧٢] مُخارق</span>\nهو أبو قابوس مُخَارق بن عبد الله، يُعدُّ في الكوفيين، وفي حديثه اختلاف.\nولم يروِ عنه غيرُ ابنه قابوس.\nقابوس: بالقاف، والباء الموحدة، والسين المهملة.\nومُخارق: بضم الميم، وبالخاء المعجمة، والقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧٢) تهذيب الكمال (٣/١٣١١)، تهذيب التهذيب (١٠/٦٧، ١١٤)، تقريب التهذيب (٢/٢٣٤)، خلاصة تهذيب الكمال (٣/١٥)، الكاشف (٣/١٢٦)، تاريخ البخاري الكبير (٧/٤٣٠)، الجرح والتعديل (٨/١٦٢٠)، تراجم الأحبار (٣/٤٦٦)، الثقات (٥/٤٤٤)، أسد الغابة (٥/١٢١)، الإصابة (٦/٤٥)، تجريد أسماء الصحابة (٢/٦٣) .","vol":"12","page":845},{"text":"<span data-type=\"title\" id=toc-4982>[٢٣٧٣] مَخْرَفة العَبْدي</span>\nقد اخْتُلِفَ في اسمه، فقيل: مَخْرَفة العبدي، وقيل: مَخْرمة والأول أكثر.\nروى عنه سُويدُ بنُ قيس، وله ذِكْر في كتاب اللباس، في حديث سويد المذكور (١) .\nمَخْرَفَة: بفتح الميم، وسكون الخاء المعجمة، وفتح الراء، وبالفاء.\n_________\n(١) انظر الحديث رقم (٨٢٩٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧٣) طبقات خليفة (١/٦٢، ١٨٥)، الثقات (٣/٣٨٨)، المؤتلف والمختلف (٤/٢١٣٦)، الاستيعاب (٤/١٤٦٦)، الإكمال (٧/٢٢٧)، أسد الغابة (٥/١٢٤)، الإصابة (٦/٣٩٠) .","vol":"12","page":846},{"text":"<span data-type=\"title\" id=toc-4983>[٢٣٧٤] مِخْنَف بن سُلَيم</span>\nهو مِخْنَف بن سُلَيم بن الحارث بن عوف بن ثعلبة بن عامر بن ذُهل بن مازن بن ذُبْيان بن ثَعلبة بن الدُول بن سَعد مناة بن غَامد الغامدي. ولاّه عليُّ بن أبي طالب أَصْفهان.\nروى عنه ابنُه، وأبو رَملة واسمه عامر، عدادُه في أهل البصرة، وقيل: في أهل الكوفة.\nمِخْنَف: بكسر الميم، وسكون الخاء المعجمة، وفتح النون، وبالفاء.\nوسُلَيم: بضم السين، وفتح اللام.\nوالدُّول: بضم الدال المهملة وباللام.\nوغامد: بالغين المعجمة.\nورَمْلة: بفتح الراء، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧٤) تهذيب الكمال (٣/١٣١٣)، تهذيب التهذيب (١٠/٧٨، ١٣٦)، تقريب التهذيب (٢/٢٦٦)، الكاشف (٣/١٢٨)، الثقات (٣/٤٠٥)، أسد الغابة (٥/١٢٨)، الإصابة (٦/٥٥)، الاستيعاب (٤/١٤٦٧)، طبقات ابن سعد (١/٨٠)، تجريد أسماء الصحابة (٢/٦٥)، أسماء الصحابة الرواة (ت٢٥٣)، طبقات المحدثين بأصبهان (ت١٢) .","vol":"12","page":846},{"text":"<span data-type=\"title\" id=toc-4984>[٢٣٧٥] مِدْعَمُ</span>\nهو مِدْعَمُ مولى النبيِّ - ﷺ-، وهو عبد أسودُ، كان عبدًا لرِفَاعةَ بنِ زيد بن وهب الجُذامي، ثم الضُّبَيْبي، فأهداه إلى رسول الله - ﷺ-، له ذِكْر في الغلول من كتاب الجهاد (١) .\nمِدْعَم: بكسر الميم، وسكون الدال المهملة، وفتح العين المهملة.\nورِفَاعة: بكسر الراء، وبالفاء، والعين المهملة.\nوالضُّبَيْبي: بضم الضاد المعجمة، وفتح الباء الموحدة الأولى، وبعدها ياء ساكنة بنقطتين تحتها.\n_________\n(١) انظر الحديث رقم (١٢١٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧٥) المغازي (٧٠٩، ٧١٠)، الاستيعاب (٤/١٤٦٨)، الأسماء المبهمة للخطيب البغدادي (٢٨٩)، أسد الغابة (٥/١٣١)، الإصابة (٣/٣٩٤) .","vol":"12","page":846},{"text":"<span data-type=\"title\" id=toc-4985>[٢٣٧٦] مُرَارةُ بن الرَّبيع</span>\nهو مُرَارةُ بن الرَّبيع بن عَمرو العَامريُّ، ويقال: مرارة بن ربيعة العُمَريُّ الأَنْصَاريُّ، من بني عمرِو بن عوف، شهد بدرًا، وهو أحدُ الثَّلاثة الذين ⦗٨٤٧⦘ تخلَّفوا عن غزوة تَبوك، وتاب الله عليهم، ونزل القرآنُ في شأنهم، له ذِكْر في سورة التوبة (١) .\nمُرَارة: بضم الميم، وتخفيف الراء الأولى.\n_________\n(١) انظر الحديث رقم (٦٦٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧٦) المغازي (٣/١٠٥١) وما بعدها سيرة ابن هشام (٤/١٧٥)، تاريخ خليفة (٩٢)، الاستيعاب (٣/١٣٨٢)، أسد الغابة (٥/١٣٤)، تهذيب الأسماء واللغات (٢/٨٦)، الإصابة (٣/٣٩٦) .","vol":"12","page":846},{"text":"<span data-type=\"title\" id=toc-4986>[٢٣٧٧] مَرْثَدُ بنُ أبي مَرْثَد</span>\nهو مَرْثَدُ بن أبي مَرْثَد الغَنَويُّ، واسم أبي مرثد كَنَّاز بن حصن ويقال: حُصَيْن. شهد بدرًا هو وأبوه، وكانا حليفين لحمزةَ بن عبد المطَّلب، وشهد أُحدًا. وآخى رسول الله - ﷺ- بينَه وبين أَوْسِ بن الصّامت، وقُتِلَ يومَ غزوةِ الرَّجيع شهيدًا في حياة رسول الله - ﷺ-، له ذِكْر في تفسير سورة النُّور (١) .\nمَرْثَدُ: بفتح الميم، وسكون الراء، وفتح الثاء المثلثة.\nوالغَنَوي: بفتح الغين المعجمة، وفتح النون.\nوكَنَّاز: بفتح الكاف، وتشديد النون، وبالزاي.\n_________\n(١) انظر الحديث رقم (٧٢٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧٧) تعجيل المنفعة (١٠٢٢) .","vol":"12","page":847},{"text":"<span data-type=\"title\" id=toc-4987>[٢٣٧٨] مَرْحَبُ</span>\nهو أبو مُرَّةَ مَرْحَبُ الغسَّاني، وقيل: أبو مَرْحب، وقيل: ابن أبي مرحب، وقيل: ابن مَرْحب، له صحبة.\nروى عنه عَامر الشَّعبيُّ.\nمَرْحَب: بفتح الميم، وسكون الراء، وبالحاء المهملة، وعدادهُ في الكوفيين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧٨) طبقات ابن سعد (٦/٥٩)، الجرح والتعديل (٨/٤٢٧)، الاستيعاب (٤/١٤٦٩)، أسد الغابة (٥/١٣٩)، تهذيب الكمال (٤/١٣)، الإصابة (٣/٣٩٩)، تهذيب التهذيب (١٠/٨٤)، تقريب التهذيب (٢/٢٣٧) .","vol":"12","page":847},{"text":"<span data-type=\"title\" id=toc-4988>[٢٣٧٩] مرداس الأَسْلميُّ</span>\nهو مرداس بن مالك، وقيل: ابن عبد الأَسْلمي، كان من أصحاب الشجرةِ، يُعدُّ في الكوفيين.\nروى عنه قيسُ بن أبي حازم حديثًا واحدًا، ليس له غيره.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٧٩) تهذيب الكمال (٣/١٣١٥)، تهذيب التهذيب (١٠/٨٥، ١٤٩)، تقريب التهذيب (٢/٢٣٧)، الكاشف (٣/١٣٠)، تاريخ البخاري الكبير (٧/٤٣٤)، الجرح والتعديل (٨/ص ٣٥٠)، أسد الغابة (٥/١٤٢)، الرياض المستطابة (٢٦٠)، تجريد أسماء الصحابة (٢/٦٨)، الاستيعاب (٣/١٣٨٦)، الثقات (٣/٣٩٨) .","vol":"12","page":847},{"text":"<span data-type=\"title\" id=toc-4989>[٢٣٨٠] مَرْوَانُ بنُ الحَكَم</span>\nهو أبو عبد الملك، مَرْوَانُ بنُ الحَكَم بن أبي العاص بن أُميَّة بن عبدِ شمس القُرشيُّ الأُمَويُّ، وُلِدَ على عهدِ رسول الله - ﷺ-. قيل: سنةَ اثنتين من الهجرة، وقيل: عام الخَنْدَقِ، وقيل: سنة إحدى، وقيل: غير ذلك. ولم يرَ النبيَّ - ﷺ- لأن النبيَّ نفى أباه إِلى الطَّائفِ، فلم يزلْ بها حتى ولي عثمانُ، فردّه إلى المدينة، فقدمها هو وابنه معه. ⦗٨٤٨⦘\nمات بدمشقَ سنة خمس وستين.\nوروى عن نفر من الصحابة منهم عثمانُ وعليُّ.\nروى عنه عُروةُ بنُ الزُّبير، وعليُّ بن الحسين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨٠) سير أعلام النبلاء (٣/٤٧٦)، نزهة الألباب (١/٢٤٩)، شذرات الذهب (١/٢٨٩) .","vol":"12","page":847},{"text":"<span data-type=\"title\" id=toc-4990>[٢٣٨١] مرَّةُ بنُ كعب</span>\nهو مرَّةُ بنُ كعب البَهزيُّ، من بني بَهزِ بن الحارث بن سُلَيْم بن منصور، وقيل: اسمُهُ كعبُ بنُ مُرَّةَ، وقيل: اسمه زيد.\nقال الترمذي: والمعروف في الصحابة مُرَّة بن كعب، وقيل: إنهما اثنان وليس بشيء، عدادهُ في أهلِ الشام، وهو صاحبُ الظبي الحاقف.\nروى عنه جُبَيْر بن نُفَيْر، وعبدُ الله بنُ شقيق، وهَرِم بن الحارث.\nمات بالأردن سنة سبع وخمسين.\nبَهز: بفتح الباء الموحدة، وبالزاي.\nوسُلَيم: بضم السين، وفتح اللام.\nوشَقيق: بفتح الشين المعجمة، وبالقافين.\nوهَرِم: بفتح الهاء، وكسر الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨١) تهذيب الكمال (٣/١٣١٥)، تهذيب التهذيب (١٠/٩٠، ١٦٢)، تقريب التهذيب (٢/٢٣٨)، خلاصة تهذيب الكمال (٢/٦٣٧)، تاريخ البخاري الكبير (٨/٥)، الثقات (٣/٣٥٣)، أسد الغابة (٤/٤٨٩)، الإصابة (٥/٦١٢) .","vol":"12","page":848},{"text":"<span data-type=\"title\" id=toc-4991>[٢٣٨٢] مَزْيدة بنُ جابر</span>\nهو مَزْيَدَةُ بنُ جابر العَصَري العَبدي، يُعَدُّ في البصريين، وحديثُه عندهم.\nروى عنه هُود بن عبد الله بن سعد، وهو ابنُ ابنه.\nمَزْيَدة: بفتح الميم، وسكون الزاي، وفتح الياء تحتها نقطتان.\nوالعَصَري: بفتح العين، وفتح الصاد المهملتين.\nوالعَبدي: بفتح العين، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨٢) تهذيب الكمال (٣/١٣١٨)، تهذيب التهذيب (١٠/١٠١، ١٨٦)، تقريب التهذيب (٢/٢٤٠)، الكاشف (٣/١٣٤)، تاريخ البخاري الكبير (٨/٣١)، الجرح والتعديل (٨/١٧٩٥)، ميزان الاعتدال (٤/٩٥)، لسان الميزان (٦/١٩)، تراجم الأحبار (٣/٤٣٦)، المغني (٦١٨١)، ضعفاء ابن الجوزي (٣/١١٥)، الثقات (٣/٤٠٧)، أسد الغابة (٥/١٥٠)، تجريد أسماء الصحابة (٢/٧١) .","vol":"12","page":848},{"text":"[٢٣٨٣] المُسْتَورِد بنُ شدَّاد\nهو المُسْتَورِد بنُ شدَّاد بن عَمرو، من بني مُحارِب بن فهر الفهري القُرشيُّ.\nعدادهُ في أهل الكوفةِ، سكنَ مصرَ. ويُعدُّ فيهم. يقال: إنه كان غلامًا يوم قُبِضَ النبيُّ - ﷺ- ولكنه سمعَ منه ووعى عنه.\nروى عنه قَيْس بن أبي حَازم، ووقَّاص بن رَبيعةَ، وعبد الرحمن بن جُبَيْر، وعُلَيُّ بن رباح، وحارثةُ بن وَهْب.\nالمُسْتَوْرِد: بضم الميم، وسكون السين، وفتح التاء فوقها نقطتان، وكسر الراء، وبالدال المهملة.\nومُحارِب: بضم الميم، وبالحاء المهملة، وكسر الراء، وبالباء ⦗٨٤٩⦘ الموحدة.\nوقَّاص: بتشديد القاف، وبالصاد المهملة.\nوعُليُّ: بضم العين، وفتح اللام، ويقال فيه: علي. ورباح: بالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨٣) تهذيب الكمال (٣/١٣٢٠)، تهذيب التهذيب (١٠/١٠٦، ٢٠٠)، تقريب التهذيب (٢/٢٤٢)، خلاصة تهذيب الكمال (٣/٢١)، الكاشف (٣/١٣٥)، تاريخ البخاري الكبير (٨/١٦)، الجرح والتعديل (٨/ص ٣٦٤)، الثقات (٣/٤٠٣)، أسد الغابة (٥/١٥٤)، تجريد أسماء الصحابة (٢/٧٢)، طبقات ابن سعد (١/٢٨٨)، أسماء الصحابة الرواة (ت٢٤٤) .","vol":"12","page":848},{"text":"<span data-type=\"title\" id=toc-4993>[٢٣٨٤] مِسْطَح بنُ أُثَاثة</span>\nهو أبو عبد الله، وقيل: أبو عبَّاد مِسْطَح بن أُثاثة بن عبَّاد بن المُطَّلب بن عبد مناف القُرشي المطَّلبي، شهد بدرًا وأُحدًا، والمشاهدَ بعدَها، وهو الذي قالَ في عائشة أمِّ المؤمنين ما قالَ من حديثِ الإِفكِ (١)، وجَلَدَهُ النبيُّ - ﷺ- فيمَنْ جَلَدَ. ويقالُ: إِنَّ مِسْطحًا لقب، واسمُه عوف، وقال ابنُ عبدِ البرّ: لا خلاف في ذلك.\nماتَ سنة أربع وثلاثين وهو ابن ست وخمسين سنة.\nمِسْطَح: بكسر الميم وسكون السين، وفتح الطاء المهملة، وبالحاء المهملة.\nوأُثاثة: بضم الهمزة، وتخفيف الثاء المثلثة الأولى.\nوعبَّاد: بتشديد الباء الموحدة.\n_________\n(١) انظر الحديث رقم (٧٢٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨٤) سير أعلام النبلاء (١/١٨٧) .","vol":"12","page":849},{"text":"<span data-type=\"title\" id=toc-4994>[٢٣٨٥] مَسْعُودُ بنُ أَوْس</span>\nهو أبو محمد، مسعودُ بن أَوْس بن زَيد بن أصْرم بن زيدِ بن ثَعْلبة بن غَنْم بن مالك بن النّجار الأنْصاريُّ، هكذا نسبه الواقدي.\nوأما ابنُ إسحاق فقال: هو مَسْعودُ بنُ أوس بنِ أصْرمَ وتمامُ النَّسب مثله، غلبتْ عليه كنيتُه. وهو الذي جاء ذِكْرُه في صلاةِ الوترِ (١)، وكذَّبَهُ عُبادةُ بنُ الصامت. شهد بدرًا وما بعدها من المشاهدِ ولم يذكرْهُ ابنُ إسحاق في البدريين، توفي في خلافة عمرَ بنِ الخطَّاب. وقيل: إنَّه شهدَ صفين مع عليِّ بن أبي طالب.\nأصْرَم: بفتح الهمزة، وسكون الصاد المهملة.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\n_________\n(١) انظر الحديث رقم (٤١٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨٥) مغازي الواقدي (١٦٢)، السيرة لابن هشام (٢/٥٢٩، ١٧٠٢) وفيه مسعود بن أوس بن زيد، طبقات ابن سعد (٣/٤٩٠)، الاستيعاب (٣/١٣٩١)، أسد الغابة (٥/١٥٧، ٦/٢٨٠) وفيه مسعود بن أوس بن أحرم بن زيد، تهذيب الكمال (١٦٤٤)، الإصابة (٣/٤٠٩)، تهذيب التهذيب (١٢/٢٢٤)، تقريب التهذيب (٢/٤٦٩) .","vol":"12","page":849},{"text":"<span data-type=\"title\" id=toc-4995>[٢٣٨٦] مَسْعُود بنُ هُنَيْدَةَ</span>\nهو مَسْعُود بنُ هُنَيْدَةَ غلامُ فَروةَ الأَسْلمي، وقيل: مولى أَوْس بن حَجَر، ويكنى فَروَةُ أبا تميم، ويقال لمسعود مولى أبي تميم، مرَّ به النبيُّ - ﷺ-، وأبو بكر لما هاجرا. ⦗٨٥٠⦘\nروى حديثه أَفْلَحُ بنُ سَعيد.\nهُنَيْدة: بضم الهاء، وفتح النون، وبالدال المهملة.\nوفَرْوة: بفتح الفاء، وسكون الراء.\nوحَجَر: بفتح الحاء المهملة، وفتح الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨٦) تهذيب التهذيب (١٠/١١٩، ٢١٦)، تقريب التهذيب (٢/٢٤٤)، الثقات (٣/٣٩٦)، أسد الغابة (٥/١٦٤)، تجريد أسماء الصحابة (٢/١٧٥)، طبقات ابن سعد (٤/٣١٠، ٣١١، ٣١٢) .","vol":"12","page":849},{"text":"[]<span data-type=\"title\" id=toc-4996> مُسلم القُرَشيُّ</span>\nهو أبو عُبَيْد الله مُسلم، وقيل: اسمهُ عبيد الله أبو مسلم.\nروى عنه ابنه عُبَيْد الله، أو مسلم على الخلاف. وقال ابنُ عبد البرّ: يقال: مُسْلِمُ بنُ عُبيد الله، وعُبَيْد الله بنِ مُسلم.","vol":"12","page":850},{"text":"<span data-type=\"title\" id=toc-4997>[٢٣٨٧] مَسْلَمة بن مُخَلَّد</span>\nهو مَسْلَمة بن مُخَلَّد بن صامت بن نِيَار الأنْصاريُّ السَّاعديُّ، وقيل: الزُّرَقيُّ، يكنَّى أبا مَعْن، وقيل: أبا مسعود، وقيل: أبا معاوية، وقيل: أبا مَعْمَر. وُلِدَ مَقْدَم النبيِّ - ﷺ- المدينةَ، وقيل: إِنَّه كان ابنَ أربع سنين، عدادهُ في أهلِ مصرَ، جمعَ له معاويةُ بينَ ولايةِ مصرَ وأفريقية سنة خمسين.\nوهو أولُ من جُمِعَتْ له مصرُ وأفريقيةُ، ودام عليهما واليًا ستَ عشرةَ سنة ولم يعقب، ومات بمصر، وقيلَ: بالمدينة سنة اثنتين وستين، وقيل: غيرَ ذلك.\nروى عنه عُلَيّ بن رَباح، ومُجَمِّع بن يَعقوب، وعَلي بن قَادم.\nمَسْلَمة: بفتح الميم، وسكون السين، وفتح اللام.\nومُخَلِّد: بضم الميم، وفتح الخاء المعجمة، وتشديد اللام المفتوحة.\nونِيَار: بكسر النون، وتخفيف الياء تحتها نقطتان. وعُلَيّ: تصغير علي، وقيل فيه: مكبرًا.\nورباح: بالباء الموحدة.\nومُجَمّع: بضم الميم، وفتح الجيم، وتشديد الميم.\nوقادم: بالقاف، والدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨٧) تهذيب الكمال (٣/١٣٣٠)، تهذيب التهذيب (١٠/١٤٨، ٢٨٢)، تقريب التهذيب (٢/٢٤٩)، خلاصة تهذيب الكمال (٣/٢٩)، الكاشف (٣/١٤٥)، تاريخ البخاري الكبير (٧/٣٨٧)، تاريخ البخاري الصغير (١/٣١)، الجرح والتعديل (٨/٢٦٥)، الثقات (٣/٣٩١)، أسد الغابة (٥/١٧٤)، الاستبصار (١٠٤)، شذرات الذهب (١/٧٠)، تجريد أسماء الصحابة (٢/٧٧)، الاستيعاب (٣/١٣٩٧)، سير الأعلام (٣/٤٢٤)، طبقات ابن سعد (٢/٣٧٦، ٣/٣٢٣)، أسماء الصحابة الرواة (ت٧٤٩) .","vol":"12","page":850},{"text":"<span data-type=\"title\" id=toc-4998>[٢٣٨٨] المِسْوَر بنُ مَخْرَمَة</span>\nهو أبو عبد الرحمن، المِسْوَر بنُ مَخْرَمَة بن نوفل بن أُهَيْب، ويقال: وهَيْب بن عبد مناف بن زُهرة بن كلاب الزُّهريُّ القُرشيُّ، وهو ابنُ أختِ عبدِ الرَّحمن بن عوف.\nولد بمكةَ بعد الهجرة بسنتين وقُدم به المدينةَ في ذي الحجة سنة ثمان، وهو أصغرُ من ابنِ الزُّبير بأربعةِ أشهر، وقُبضَ النبيُّ - ﷺ- وله ثماني سنين، وسمع منه، وحفظ عنه. وحدَّث عن عمرَ، وعبدِ الرَّحمن بن عوف، وكان فقيهًا من أهلِ الفضل والدّين، ولم يزلْ بالمدينة إلى أن قُتِلَ عثمانُ، وانتقلَ إلى مكةَ فلم يزلْ بها حتى مات معاويةُ، وكره بيعةَ يزيدَ، فلم يزلْ مقيمًا بمكة إلى أن نفذ يزيدُ ⦗٨٥١⦘ عسكرَه، وحاصرَ مكةَ، وبها ابنُ الزُّبيرِ، فأصابَ المِسْوَرَ حجر من حِجارةِ المَنْجَنيق وهو يصلي في الحِجر فقتله، وذلك في مستهلِ ربيعِ الأول سنة أربع وستين.\nروى عنه عُروةُ بنُ الزُّبير، وعليُّ بن الحسينِ زين العابدين، وعُبيدُ الله بن عبد الله بن عُتبة، وأبو أُمامة بن سهل بن حُنَيف، وابن أبي مُلَيْكة.\nالمِسْوَر: بكسر الميم، وسكون السين المهملة، وفتح الواو.\nومَخْرَمة: بفتح الميم، وسكون الخاء المعجمة، وفتح الراء.\nوأُهَيْب: بضم الهمزة، وفتح الهاء، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨٨) تهذيب (٣/١٣٣٠)، تهذيب التهذيب (١٠/١٥١، ٢٨٨)، تقريب التهذيب (٢/٢٤٩)، خلاصة تهذيب الكمال (٣/٣٠)، الكاشف (٣/١٤٥)، تاريخ البخاري الكبير (٧/٤١٠)، تاريخ البخاري الصغير (١/٢١٤)، الثقات (٣/٣٩٤)، أسد الغابة (٥/١٧٥)، الأعلام (٧/٢٢٥)، شذرات الذهب (١/٧٢)، تجريد أسماء الصحابة (٢/٧٧)، طبقات الحفاظ (٤٥)، الاستيعاب (٣/١٣٩٩)، سير الأعلام (٣/٣٦٠)، العبر (١/٤، ٧٠)، طبقات ابن سعد (٢/٣٨٣، ٣/١٢٥، ٥/٩٣، ١٦٠، ١٧٩، ٨/٢٢٣)، أسماء الصحابة الرواة (ت١٢٤) .","vol":"12","page":850},{"text":"<span data-type=\"title\" id=toc-4999>[٢٣٨٩] المُسَوَّر بنُ يزيدَ</span>\nهو المُسَوَّر بنُ يزيدَ المالكيُّ الأَسَديُّ الكاهليُّ، من بني كاهل بنِ أَسْد بن خزيمة، نزلَ الكوفة، وعدادُه في أهلها.\nروى عنه يحيى بن كثير الكَاهليُّ الأسدي.\nالمُسَوَّر: بضم الميم، وفتح السين المهملة، وتشديد الواو، وفتحها.\nهكذا قيَّده الدارقطني، وابن ماكولا وغيرُهما. وأورده ابنُ مندَة وابنُ عبد البر في باب مِسْوَر بكسر الميم، وسكون السين، وفتح الواو وتخفيفها. وأمَّا البخاريُّ فإنه أوردَهُ في باب الواحدِ ولم يذكْره في بابِ مِسْوَر وذلك منه دليل على أنه بالتشديد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٨٩) تهذيب الكمال (٣/١٣٣٠)، تهذيب التهذيب (١٠/١٥٢، ٢٨٩)، تقريب التهذيب (٢/٢٤٩)، تاريخ البخاري الكبير (٨/٤٠)، الثقات (٣/٣٩٥)، أسد الغابة (٥/١٧٦)، تجريد أسماء الصحابة (٢/٧٧)، الاستيعاب (٣/١٤٠٠)، أسماء الصحابة الرواة (ت٦٠٦) .","vol":"12","page":851},{"text":"<span data-type=\"title\" id=toc-5000>[٢٣٩٠] المُسَيَّب بن حَزْن</span>\nهو أبو سعيد، المسيَّبُ بنُ حَزْن بن أبي وَهْب بن عَمرو بن عايذ بن عمران بن مخزوم القُرشيُّ المَخْزوميُّ، وهو والدُ سعيدِ بن المُسيَّبِ، هاجر مع أبيه حَزْنِ بن أبي وَهْب، وكان المسيَّبُ ممنْ بايعَ تحت الشّجرة.\nروى عن أبيه، حديثهُ في الحجازيين.\nروى عنه ابنهُ سعيد.\nالمُسَيَّب: بضم الميم، وفتح السين، وتشديد الياء المفتوحة بنقطتين تحتها.\nوحَزْن: بفتح الحاء المهملة، وسكون الزاي، وبالنون.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩٠) تهذيب التهذيب (١٠/١٥٢، ٢٩٠)، تقريب التهذيب (٢/٢٥٠)، تاريخ البخاري الكبير (٧/٤٠٦)، الجرح والتعديل (٨/٢٩٢)، أفراد مسلم (١٤)، بقي بن مخلد (٢٤٦)، أسماء الصحابة الرواة (ت٣٤٣)، الثقات (٥/٤٣٦) .","vol":"12","page":851},{"text":"<span data-type=\"title\" id=toc-5001>[٢٣٩١] مُصْعَبُ بنُ عُمَيْر</span>\nهو أبو عبد الله، مُصْعَبُ بنُ عُمَيْر بن هاشم بن عبد مناف بن ⦗٨٥٢⦘ عبدِ الدَّار بن قُصي القُرشيُّ العبدريُّ، كان من جلّةِ الصحابةِ وفضلائهم، وهاجر إلى أرض الحبشة في أول من هاجرَ إليها، ثم شهدَ بدرًا، ولم يشهدْها من بني عبدِ الدَّار إلاَّ هو ورجل آخر، وكان رسولُ الله - ﷺ- بعثَ مُصْعبًا بعد العقبةِ الثانيةِ إلى المدينة يقرئهم القرآن ويفقِّههم في الدِّين، وهو أولُ من جَمَعَ الجمعةَ بالمدينةِ قبلَ الهجرة، وكان مصعب في الجَاهليَّة من أَنْعَمِ الناس عيشًا، وألينِهم لباسًا، فلمّا أسلمَ زَهَدَ في الدنيا فتحشفَ جلدُه تحَشفَ الحَيّة، وقيل: إنه بعثَه النبيُّ - ﷺ- إلى المدينة بعد أن بايعَ العقبةَ الأولى، فكان يأتي الأنصارَ في دُورِهم ويدعوهم إلى الإسلام فيُسْلم الرجلُ والرجلان، حتى فشا الإسلامُ فيهم، فكتبَ إلى النبيِّ - ﷺ- يستأذنُه أن يرجعَ بهم فأذِنَ له، ثم قدم على النبي - ﷺ- مع السبعين الذي قَدموا عليه في العقبةِ الثانية، فأقامَ بمكةَ قليلًا، ثم عادَ إلى المدينة قبل أن يهاجر النبيُّ - ﷺ-، وهو أولُ من قدمَها، وقتل يوم أحد شهيدًا وله أربعونَ سنة أو أكثر قليلًا، وفيه نزلَ ﴿رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾ [الأحزاب: ٢٣] وكان إسلامُه بعد دخولِ النبيِّ - ﷺ- دارَ الأَرْقَم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩١) سير أعلام النبلاء (١/١٤٥)، المؤتلف والمختلف (٤/١٧٥٧) .","vol":"12","page":851},{"text":"<span data-type=\"title\" id=toc-5002>[٢٣٩٢] مَطَر بن عُكَامِس</span>\nهو مَطْر بن عُكامِس السُّلميُّ، من بني سُلَيْم بنِ منصور، عدادُهُ في الكوفيين، وله حديث واحد، ولم يروِ عنه غيرُ أبي إسحاق السَّبيعي، قال البرقي: لا يعرف له صحبة.\nعُكَامِس: بضم العين المهملة، وتخفيف الكاف، وكسر الميم، وبالسين المهملة.\nوسُلَيم: بضم السين، وفتح اللام.\nوالسَّبِيعي: بفتح السين، وكسر الباء الموحدة، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩٢) تهذيب الكمال (٣/١٣٣٤)، تهذيب التهذيب (١٠/١٦٩، ٣١٨)، تقريب التهذيب (٢/٢٥٢)، خلاصة تهذيب الكمال (٣/٣٣)، الكاشف (٣/١٤٩)، تاريخ البخاري الكبير (٧/٤٠٠)، الجرح والتعديل (٨/٢٨٧)، الثقات (٣/٣٩١)، أسد الغابة (٥/١٨٥)، تجريد أسماء الصحابة (٢/٧٩)، أسماء الصحابة الرواة (ت٩٤٣)، نقعة الصديان (ت ١٦١) .","vol":"12","page":852},{"text":"<span data-type=\"title\" id=toc-5003>[٢٣٩٣] المُطَّلبُ بنُ ربيعةَ</span>\nهو المُطَّلبُ بنُ ربيعةَ بن الحارثِ بن عبدِ المُطَّلبِ بن هاشم بن عبدِ مناف، القرشيُّ، الهاشميُّ، كان غلامًا على عهدِ رسول الله - ﷺ-، عدادُهُ في أهلِ الحجاز.\nروى عنه عبدُ الله بن الحارث بن نوفل، قدم مصرَ لغزو إفريقيةَ سنة تسع وعشرين، ولم يقعْ إلى أهل مصرَ عنه رواية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩٣) تهذيب الكمال (٢/٨٥٠، ٣/١٣٣٦)، تهذيب التهذيب (١٠/١٧٧، ٣٣٠)، تقريب التهذيب (٢/٢٠٣)، خلاصة تهذيب الكمال (٣/٣٤)، الكاشف (٣/١٥٠، ٢/٢٠٧)، الجرح والتعديل (٦/ ٦٨)، أسد الغابة (٣/٥٠٨، ٥/١٨٩)، تجريد أسماء الصحابة (١/٣٠٩، ٢/٨٠)، الاستيعاب (٣/١٤٠٢)، الثقات (٣/٣١٠)، الإصابة (٤/٣٨٠)، شذرات الذهب (١/٧٠)، العبر (١/٦٦)، سير الأعلام (٣/١١٢) .","vol":"12","page":852},{"text":"<span data-type=\"title\" id=toc-5004>[٢٣٩٤] المُطَّلبُ بنُ أبي وَداعةَ</span>\nهو المُطَّلبُ بنُ أبي وَداعةَ، واسم أبي وَداعة الحارثُ بن سُبَيْرَة بن سُعَيْد بن سَعد بن سَهم السَّهميُّ القُرشيُّ، أسلمَ يومَ فتح مكة، ⦗٨٥٣⦘ ثم نزلَ الكوفة، ثم المدينة. وكان أُسرَ أَبوه يومَ بدر، فجاء المطَّلبُ في فدائه ففداه بأربعةِ آلافِ درهم، وهو أول أسير فُدِي من أسرى بدر.\nروى عنه عبد الله بن الزُّبير، وعبد الله بن الحارث، وابناه كثير، وجَعْفر، والمطَّلب بن السَّائب وهو ابن أخيه.\nوَدَاعة: بفتح الواو، وتخفيف الدال المهملة، وبالعين المهملة.\nوسُبَيْره: بضم السين المهملة، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان.\nوسُعَيْد: تصغير سعد.\nوكَثير: ضد قليل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩٤) تهذيب الكمال (٣/١٣٣٣٦)، تهذيب التهذيب (١٠/١٧٩، ٣٣٤)، تقريب التهذيب (٢/ ٢٥٤)، خلاصة تهذيب الكمال (٣/٣٥)، الكاشف (٣/١٥١)، تاريخ البخاري الكبير (٨/٧)، تاريخ البخاري الصغير (٢/٢٠)، الجرح والتعديل (٨/٣٥٨)، الثقات (٣/٤٠٠)، أسد الغابة (٥/١٩٠)، تجريد أسماء الصحابة (٢/٨٠)، الثقات (٣/١٤٠٢)، أسماء الصحابة الرواة (ت١٩٨) .","vol":"12","page":852},{"text":"<span data-type=\"title\" id=toc-5005>[٢٣٩٥] مُطيع بن الأسود</span>\nهو مُطيعُ بنُ الأَسْود بن حَارثة بن نَضْلة بن عوف بن عَبِيد بن عَوِيج بن عدي بن كعب القرشيُّ العدويُّ، كان اسمه العاصي، فسمَّاه رسولُ الله - ﷺ- مطيعًا. وهو والد عبدِ الله بن مُطيع الذي أمَّرَهُ أهلُ المدينةِ لمَّا خلعوا يزيدَ بنَ معاوية، وأسلم مطيعُ يومَ الفتح، وكان من المؤلفةِ قلوبُهم ومات في خلافة عثمان.\nروى عنه ابنه عبدُ الله.\nنَضْلة: بفتح النون، وسكون الضاد المعجمة.\nوعَبِيْد: بفتح العين، وكسر الباء الموحدة.\nوعَوِيج: بفتح العين، وكسر الواو، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩٥) تهذيب الكمال (٣/١٣٣٧)، تهذيب التهذيب (١٠/١٨١، ٣٣٨)، تقريب التهذيب (٢/٢٥٤)، خلاصة تهذيب الكمال (٣/٣٥)،الكاشف (٣/١٥١)،تاريخ البخاري الكبير (٨/٤٧)،تاريخ البخاري الصغير (١/٦١، ١٣٢)، الجرح والتعديل (٨/٣٩٩)، الثقات (٣/٤٠٥)، أسد الغابة (٥/١٩١)، تجريد أسماء الصحابة (٢/٨٠)، أسماء الصحابة الرواة (ت٨٦٨)، نقعة الصديان (ت٢٦٤) .","vol":"12","page":853},{"text":"<span data-type=\"title\" id=toc-5006>[٢٣٩٦] مُعَاذ بنُ أَنَس</span>\nهو مُعاذ بنُ أنس الجهنيّ، معدود في أهلِ مصرَ، وحديثُه عندهم.\nروى عنه ابنه سهل، وسهل ابنه ليِّنُ الحديث إلا أن أحاديثه حِسان في الرَّغائب والفضائل\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩٦) تهذيب الكمال (٣/١٣٣٨)، تهذيب التهذيب (١٠/١٨٦، ٣٤٦)، تقريب التهذيب (٢/٢٥٥)، خلاصة تهذيب الكمال (٣/٣٥)، الكاشف (٣/١٥٣)، تاريخ البخاري الكبير (٧/٣٦٠)، الجرح والتعديل (٨/٢٤٥)، الثقات (٣/٣٧٠)، أسد الغابة (٥/١٩٣)، أسماء الصحابة الرواة (ت٩١) .","vol":"12","page":853},{"text":"<span data-type=\"title\" id=toc-5007>[٢٣٩٧] مُعَاذ بنُ جَبل</span>\nهو أبو عبد الرحمن، معاذ بنُ جبلُ بن عمرو بن أَوْس (١) بن عايذ بن عَدي بن كعب بن عمرو، من بني جُشم بنِ الخزرج الأنصاريّ الخزرجيّ الجشميّ، وقد نسبه بعضُهم في بني سَلِمةَ بن سعد، قالوا: وإنما ادَّعته بنو سَلمة لأنه كان أخا سهلِ بن محمد بن الجد من بني سلِمة (٢) لأُمِّه، وهو أحد السبعين الذين ⦗٨٥٤⦘ شَهدوا العقبةَ من الأنصار. وآخى رسولُ الله - ﷺ- بينه وبين عبدِ الله بن مسعود، وقيل: آخى بينه وبين جعفر بن أبي طالب. وشهد بدرًا وما بعدها من المشاهد، وبعثَه إلى اليمن قاضيًا، ومعلِّمًا، وجَعَل إليه قبضَ الصدقاتِ من العمال الذين باليمن.\nروى عنه عمر، وابنُ عباس، وابن عمر، وغيرهم، وكان إسلامه وهو ابن ثماني عشرة سنة في قول بعضهم، استعمله عمرُ بن الخطَّاب على الشَّام بعد أبي عبيدة بن الجراح فمات من عامه ذاك في طاعون سنة ثماني عشرة، وقيل: سبع عشرة وله ثمان وثلاثون سنة، وقيل: ثلاث أو أربع وثلاثون سنة، وقيل: غير ذلك.\nعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\nوسَلِمة: بفتح السين، وكسر اللام.\n_________\n(١) ابن أوس سقطت من م.\n(٢) في خ: إحدى بني سلمة، وفي م: إحد بني سلمة، والتصحيح من \" أسد الغابة \" و\" الاستيعاب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩٧) تهذيب الكمال (٣/١٣٣٨)، تهذيب التهذيب (١٠/١٨٦، ٣٤٧)، تهذيب التهذيب (٢/٢٥٥)، خلاصة تهذيب الكمال (٣/٣٥)، تاريخ البخاري الكبير (٧/٣٥٩)، تاريخ البخاري الصغير (١/٤١، ٤٧، ٤٩، ٥٢، ٥٣، ٥٤، ٥٨، ٦٦، ٧٣، ١٥٧، ١٧٦)، الثقات (٣/٣٦٨)، أسد الغابة (٥/١٩٤)، تاريخ الإسلام (٣/١٠٥)، شذرات الذهب (١/٣٠، ٦٢، ٦٣) طبقات الحفاظ (٦، ٢٤)، تجريد أسماء الصحابة (٢/٨٠)، الاستيعاب (٣/١٤٠٢) .","vol":"12","page":853},{"text":"<span data-type=\"title\" id=toc-5008>[٢٣٩٨] مُعَاذ بنُ عَفْراءَ</span>\nهو مُعاذ بن الحارث بن رِفَاعَة بن سَوَاد بن مالك بن غَنْم بن مالك بن النَّجار الأنصاري الزُّرَقي وفي نسبه خلاف. وعفراءُ أُمُّهُ، وهي بنتُ عُبَيْد بن ثَعلبة بن غَنْم بن مالك بن النَّجار، وكان هو ورافع بنُ مالك أول أنصاريين من الخزرجِ أسلما، وشهدَ بدرًا هو وأخواهُ عَوف ومُعَوِّذُ، وقُتلَ أخواه هذان ببدر، وشهدَ بدر وما بعدها من المشاهد في قول بعضهم. وبعضهم يقول: إنه جرح يوم بدر فمات بالمدينة من جراحه، وقيل: إنه عاش إلى زمن عثمان، وقيل: مات في خلافة علي بن أبي طالب.\nروى عنه ابنُ عباس، وابنُ عمر.\nرِفاعة: بكسر الراء، وتخفيف الفاء، وبالعين المهملة.\nوسَواد: ضد بياض.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوعَفْراء: بفتح العين المهملة، وسكون الفاء، وبالمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩٨) تهذيب الكمال (٣/١٣٣٩، ١٣٤٠)، تهذيب التهذيب (١٠/١٨٨، ٣٤٨)، تقريب التهذيب (٢/٢٥٦)، خلاصة تهذيب الكمال (٣/٣٦)، الكاشف (٣/١٥٣)، تاريخ البخاري الصغير (١/٦٦، ٦٧)، الجرح والتعديل (٨/٢٤٥)، أسد الغابة (٥/١٩٧)، الاستبصار (٦٤، ٦٥)، تجريد أسماء الصحابة (٢/٨١)، طبقات ابن سعد (١/٢١٨، ٣/٢٧٢، ٤٠٢، ٦٢٢، ٥/٤٧٧)، نقعة الصديان (ت ٢٠٩)، الثقات (٣/٣٧٠) .","vol":"12","page":854},{"text":"<span data-type=\"title\" id=toc-5009>[٢٣٩٩] مُعَاذ بنُ عَمْرو</span>\nهو مُعاذُ بن عَمرو بن الجَمُوح بن زَيد بن حَرَام بن كعب بن غَنْم [[بن كعب]] بن سَلِمة بن سعد الأَنصاريُّ السَّلميُّ الخزرجيُّ.\nشهِدَ العَقَبَة وبدرًا هو وأبوه عمرو بن الجَموح.\nروى عنه عبد الله بن عباس.\nتوفِّي زمن عثمانَ. ⦗٨٥٥⦘\nالجَمُوح: بفتح الجيم، وضم الميم، وبالحاء المهملة.\nوحَرَام: ضد حلال.\nوسلِمة: بكسر اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٣٩٩) سير أعلام النبلاء (١/٢٤٩) .","vol":"12","page":854},{"text":"<span data-type=\"title\" id=toc-5010>[٢٤٠٠] مُعَاوية بنُ جَاهِمَةَ</span>\nهو مُعاويةُ بنُ جَاهِمةَ السُّلَمي، عدادُهُ في أهلِ الحجاز.\nروى عنه طلحةُ بنُ عُبيد الله بن عبد الرحمن. وقيل: طلحةُ بنُ يزيدَ بنُ رُكانَة. والأول أصح.\nروى عن أبيه جَاهِمَة.\nونَسَبَهُ بعضُهم فقال: هو معاوية بن جَاهِمة بن العباس بن مرداس السُّلَمي.\nجَاهِمة: بالجيم، وكسر الهاء.\nالسلمي: بضم السين، وفتح اللام.\nورُكانة: بضم الراء، وتخفيف الكاف، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠٠) تهذيب الكمال (٣/١٣٤٣)، تهذيب التهذيب (١٠/٢٠٢، ٣٧٦)، تقريب التهذيب (٢/٢٥٨)، خلاصة تهذيب الكمال (٣/٣٩)، الكاشف (٣/١٥٦)، تاريخ البخاري الكبير (٧/٣٢٩)، الجرح والتعديل (٨/١٧٢٥)، الثقات (٣/٣٧٤)، أسد الغابة (٥/٢٠٥)، تجريد أسماء الصحابة (٢/٨٢)، الاستيعاب (٣/١٤١٣)، أسماء الصحابة الرواة (ت٤٧٣) .","vol":"12","page":855},{"text":"<span data-type=\"title\" id=toc-5011>[٢٤٠١] مُعَاوية بنُ الحكم</span>\nهو معاوية بن الحكم بن خالدِ بن صَخر بن الشَّريد. من بني بُهْثَةَ بن سُلَيم السُّلَمي، كان ينزلُ المدينة، ويسكنَ في بني سُلَيم، وعداده في أهل الحجازِ.\nروى عنه ابن كثيرُ، وعَطاءُ بن يسار، وأبو سَلَمة بن عبد الرحمن، وَهذا معاوية بن الحكم، قد روى مالكُ بنُ أنس في «الموطأ» حديثَهُ (١)، فقال: عمر بن الحكم، ولم يختلف الرواةُ عنه في ذلك، وهو وهم عند جميعِ أهل العلمِ وليس في الصَّحابةِ من يُقالُ له: عمر بن الحكم، وإنَّما هو معاويةُ بن الحكم، كذلك قالَ فيه كلُ من رَوى حديثه «الجاريةِ التي سألَها النبيُّ - ﷺ-، فقال: أين الله؟» . وأمَّا عمرُ بنُ الحكمِ فهو من التابعين، وهو عمرُ بن الحكمِ بن أبي الحكم من بني عَمْرو (٢) بن عامر، وقيل: هو حليف للأوس.\nمات سنة سبع عشرة ومائة، وقيل: هو أخو معاوية بن الحكم.\nالشَّريد: بفتح الشين المعجمة، وكسر الراء.\nوبُهْثَة: بضم الباء الموحدة، وسكون الهاء، وفتح الثاء المثلثة.\n_________\n(١) انظر الحديث رقم (١٢) .\n(٢) في م: بن عمرو.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠١) تهذيب الكمال (٣/١٣٤٣)، تهذيب التهذيب (١٠/٢٠٥)، (٣٨٠)، تقريب التهذيب (٢/ ٢٥٨)، خلاصة تهذيب الكمال (٢/٣٩)، الكاشف (٣/١٥٦)، تاريخ البخاري الكبير (٧/٣٢٨)، الجرح والتعديل (٨/٣٧٦)، أسد الغابة (٥/٢٠٧)، تجريد أسماء الصحابة (٢/٨٢)، الاستيعاب (٣/١٤١٤)، الحلية (٢/٣٣)، أسماء الصحابة الرواة (ت:١٥٥) .","vol":"12","page":855},{"text":"<span data-type=\"title\" id=toc-5012>[٢٤٠٢] مُعَاوية بنُ حُدَيج</span>\nهو أبو عبد الرحمن، وقيل: أبو نُعَيْم، معاويةُ بنُ حُدَيْج بن جَفْنَة بن قَتِيبةَ بن حَارِثَة بن عبد شمسِ بن معاويةَ بن جعفر بن أسامة بن سعد بن ⦗٨٥٦⦘ أَشْرَس بن شَبِيْب بن السَّكون بن أَشْرَس بن كندة السَّكُوني الكِنْدي، ويقال الخَوْلاني، عدادُهُ في أهل مصر وحديثهُ عندهم.\nروى عنه سُويد بن قيس، وعُلَيُّ بن رَباح.\nوفد على النبي - ﷺ- ومات قبلَ عبدِ الله بن عَمر بيسير.\nحُدَيْج: بضم الحاء المهملة، وفتح الدال المهملة، وسكون الياء، وبالجيم.\nوجَفْنَة: بفتح الجيم، وسكون [الفاء، وبالنون. وقَتِيْرَة: بفتح القاف، وكسر التاء فوقها نقطتان، وسكون] (١) الياء تحتها نقطتان.\nوأَشْرَس: بفتح الهمزة، وسكون الشين المعجمة، وبالسين المهملة.\nوشَبِيْب: بفتح الشين المعجمة، وكسر الباء الموحدة الأولى، وبعدها ياء ساكنة.\nوالسَّكُوني: بفتح السين المهملة، وضم الكاف، وبالنون.\nوعُلَيّ: تصغير علي.\nورباح: بالباء الموحدة، والحاء المهملة.\n_________\n(١) ما بين الحاصرتين سقط من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠٢) تهذيب الكمال (٣/١٣٤٣)، تهذيب التهذيب (١٠/٢٠٣)، (٣٧٧)، تقريب التهذيب (٢/ ٢٥٨)، خلاصة تهذيب الكمال (٣/٣٩)، الكاشف (٣/١٥٦)، تاريخ البخاري الكبير (٧/٣٢٨)، تاريخ البخاري الصغير (١/١٤٠)، الجرح والتعديل (٨/ص٣٧٧)، أسد الغابة (٥/٢٠٦)، الثقات (٣/٣٧٤)، شذرات الذهب (١/٥٤)، (٥٨)، تجريد أسماء الصحابة (٢/٨٢) .","vol":"12","page":855},{"text":"<span data-type=\"title\" id=toc-5013>[٢٤٠٣] مُعَاوية بنُ أبي سُفيان</span>\nهو أبو عبد الرحمن، معاويةُ بن أبي سفيان، واسم أبي سفيان صَخر بن حَرب بن أُميَّة بن عبد شمس بن عبد مناف القُرشيُّ الأمويُّ، وأُمُّه هند بنت عُتبة بن رَبيعة بن عبد شمس، كان هو وأبوه من مُسْلمة الفتح ثم من المؤلَّفة قلوبُهم، وهو أحد الذين كتبوا لرسولِ الله - ﷺ-، وقيل: لم يكتبْ له من الوحي شيئًا إنَّما كان يكتبُ له كُتُبَه.\nروى عنه ابنُ عباس، وأبو سعيد الخدري.\nتولَّى الشَّام بعد أخيه يزيدَ في زمن عمرَ بنِ الخطَّاب، ولم يزل بها متوليًا حاكمًا إلى أن ماتَ وذلك أربعون سنة، منها في أيام عُمَر أربعَ سنين أو نحوها، ومدة خلافِة عثمانَ، وخلافة عليّ، وابنه الحسنِ، وذلك تمام عشرين سنة، ثم استوسقَ له الأمرَ بتسليمِ الحسنِ بنِ عليّ إليه في سنة إحدى وأربعين، ودام له عشرين سنة أو نحوها، ومات سنة ستين في رجب بدمشق، وله ثمان وسبعون سنة، وقيل: ست وثمانون سنة. وكانت أصابتهُ لَقْوة في آخر عمره، وكان يقول في آخر عمره: ليتني كنت رجلًا من قريش بذي طَوى ولم آلِ من هذا الأمر شيئًا. وكان عنده إزارُ رسولِ الله - ﷺ- ورداؤه وقميصُه، وشيء من شعرهِ، وأظفارِه، فقال: كَفِّنُوني في قميصهِ وأدْرِجُوني في ردائِه، وأزِّروني بإزارِهِ، واحشوا مِنْخَريَّ وشِدقيَّ ومواضعَ السجودِ مني بشعرِهِ وأظافِرِه، وخلُّوا بيني وبين أرحمِ الراحمين. وهو أول من عهد إلى ولده بالولايةِ بعده.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠٣) تهذيب الكمال (٣/١٣٤٤)، تهذيب التهذيب (١٠/٢٠٧)، خلاصة تهذيب الكمال (٣/٣٩)، الكاشف (٣/١٥٧)، تاريخ البخاري الكبير (٧/٣٢٦)، تاريخ البخاري الصغير (١/٩٩)، (١٠٠)، (١٠١)، ١٠٣)، (١٠٥)، (١٠٦)، (١٠٨)، (١٠٩)، (١١١)، (١١٢)، (١١٤)، (١١٥)، (١١٦)، (١١٩)، (١٢٠)، (١٢١)، (١٢٢)، (١٢٣)، الثقات (٣/٣٧٣)، أسد الغابة (٥/٢٠٩)، البداية والنهاية (٨/٢٩) .","vol":"12","page":856},{"text":"<span data-type=\"title\" id=toc-5014>[٢٤٠٤] مُعَاوية بنُ أبي عيَّاش</span>\nهو مُعاويةُ بن أبي عيَّاش الزُّرَقي، الأنْصاريُّ، المدينيُّ، أخو النُّعمان.\nروى عن محمد بن إياس بن البُكَيْر.\nروى عنه محمد بن إسحاق، وبُكَيْر بن الأشج.\nعيَّاش: بالشين المعجمة.\nوبُكَيْر: بضم الباء الموحدة، وفتح الكاف.\nوالأَشج: بالشين المعجمة، والجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠٤) طبقات ابن سعد (٥/٢٧٧)، التاريخ الكبير (٧/٣٣٢) .","vol":"12","page":857},{"text":"[٢٤٠٥] مَعْقِلُ (١) بنُ سِنان\nهو أبو محمد، وقيل: أبو عبد الرحمن، وقيل: أبو يزيدَ، وقيل: أبو سِنان، معقل بن سِنان، من بني بكر بن الأشج الأَشْجعي. شهد فتح مكة، ونزل الكوفةَ، وحديثُه فيهم، وقُتِل يوم الحرَّة صبرًا.\nروى عنه ابنُ مسعود، وعلقمةُ بن قيس، ومَسروق بن الأجْدع ونافع بن جُبَيْر، والحسن البصري، والشَّعبي.\nمَعْقِل: بفتح الميم، وسكون العين المهملة، وكسر القاف.\nوأَشْجَعُ: بالشين المعجمة.\nوالأَجْدَعُ: بالجيم، والدال المهملة.\n_________\n(١) في خ: معاوية.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠٥) تهذيب الكمال (٣/١٣٥٣)، تهذيب التهذيب (١٠/٢٣٣)، (٤٢٦)، تقريب التهذيب (٢/٢٦٤)، خلاصة تهذيب الكمال (٣/٤٥)، الكاشف (٣/١٦٣)، تاريخ البخاري الكبير (٧/٣٩١)، تاريخ البخاري الصغير (١/١٤١)، الجرح والتعديل (٨/٢٨٤)، الثقات (٣/٣٩٣)، أسد الغابة (٥/ ٢٣٠)، شذرات الذهب (١/٧١)، تجريد أسماء الصحابة (٢/٨٧)، الاستيعاب (٣/١٤٣١)، سير الأعلام (٢/٥٧٦)، طبقات ابن سعد (٤/٢٧٩) .","vol":"12","page":857},{"text":"<span data-type=\"title\" id=toc-5016>[٢٤٠٦] مَعْقِلُ بنُ أبي مَعْقِل</span>\nهو مَعْقِلُ بنُ أبي مَعْقِل، ويقال: ابن أمِّ مَعقل، ويقال: ابن أبي الهيثم، والكل واحد، الأَسديُّ من أسدِ خُزَيْمَة، يُعَدُّ في أهل المدينة، وحديثُه عندهم.\nروت عنه أمُّ معقل، وأبو زيد مولاه، وأبو سَلَمة بن عبدِ الرَّحمن.\nمات في عهد معاوية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠٦) تهذيب الكمال (٣/١٣٥٣)، تهذيب التهذيب (١٠/٢٣٥)، (٤٢٩)، تقريب التهذيب (٢/ ٢٦٥)، خلاصة تهذيب الكمال (٣/٤٥)، تاريخ البخاري الكبير (٧/٣٩٢)، الثقات (٣/٢٩٣)، أسد الغابة (٥/٢٣٢)، الإصابة (٦/١٨٣)، تراجم الأحبار (٣/٤٦٩)، أسماء الصحابة الرواة (ت:٢٧٦)، نقعة الصديان (ت:٢١) .","vol":"12","page":857},{"text":"<span data-type=\"title\" id=toc-5017>[٢٤٠٧] مَعْقِلُ بنُ يَسار</span>\nهو أبو عبد الله، وقيل: أبو علي، وقيل:: أبو يسار، مَعْقِل بن يَسار بنِ عبدِ الله بن مُعَبِّر بن حُراق بن لأْي بن كعب المُزَنيُّ.\nبايعَ تحتَ الشجرة، سكنَ البصرة، وإليه يُنسبُ فهو مَعْقِل الذي بالبصرة.\nروى عنه الحسنُ البصري، وعمرُو بنُ ميمون الأوْدي، وأبو عثمان النَّهْدي، ومُعاوية بن قُرَّة، وأبو المليح الهذلي. ⦗٨٥٨⦘\nمات في إمرة عُبيد الله بن زياد بعد الستين، وقيل: بل مات في زمن معاوية.\nيَسار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\nومُعَبِّر: بضم الميم، وفتح العين المهملة، وتشديد الباء الموحدة، وكسرها، ويقالُ فيه: مِعْيَر: بكسر الميم، وسكون العين، وفتح الياء تحتها نقطتان.\nحُرَاق: بضم الحاء المهملة، وتخفيف الراء، وبالقاف.\nلأْي: بفتح اللام، وسكون الهمزة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠٧) تهذيب الكمال (٣/١٣٥٣)، تهذيب التهذيب (١٠/٢٣٥)، (٤٣٠)، تقريب التهذيب (٢/ ٢٦٥)، خلاصة تهذيب الكمال (٣/٤٥)، الكاشف (٣/١٦٣)، تاريخ البخاري الكبير (٧/٣٩١)، الجرح والتعديل (٨/٢٨٥)، الثقات (٣/٣٩٢)، أسد الغابة (٥/٢٣٢)، البداية والنهاية (٨/١٠٢)، تجريد أسماء الصحابة (٢/٨٨) .","vol":"12","page":857},{"text":"<span data-type=\"title\" id=toc-5018>[٢٤٠٨] مَعْمَرُ بنُ عبدِ الله</span>\nهو مَعْمَرُ بنُ عبدِ الله بن نافع بن نَضْلة بن عبد العُزّى، من بني عدي بن كعب القرشيُّ العدويُّ، ويقال له: مَعْمر بن أبي مَعْمر، أسلم قديمًا، وهاجرَ إلى الحبشةِ، وتأخرتْ هجرتُه إلى المدينة، ثم هاجرَ إليها وسكنها، وهو معدود في أهل المدينة، وحديثُه فيهم.\nروى عنه سَعيدُ بنُ المُسيَّب، وبُسْر بن سَعيد.\nمَعْمَر: بفتح الميم، وسكون العين.\nونَضْلة: بفتح النون، وسكون الضاد المعجمة.\nوبُسْر: بضم الباء الموحدة، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠٨) تهذيب الكمال (٣/١٣٥٦)، تهذيب التهذيب (١٠/٢٤٦)، (٩٤٤١، تقريب التهذيب (٢/٢٦٦)، خلاصة تهذيب الكمال (٣/٤٧)، الكاشف (٣/١٦٥)، تاريخ البخاري الكبير (٧/٣٧٧)، تاريخ البخاري الصغير (١/٤٢٣)، الجرح والتعديل (٨/٢٥٤)، الثقات (٣/٣٨٨)، أسد الغابة (٥/ ٢٣٦)، تجريد أسماء الصحابة (٢/٨٩)، تراجم الأحبار (٣/٤٤٣) .","vol":"12","page":858},{"text":"<span data-type=\"title\" id=toc-5019>[٢٤٠٩] مَعْنُ بنُ عَدي</span>\nهو مَعْنُ بنُ عَدي بن الجَدِّ بن العَجْلان بن ضُبَيْعة البلويّ، من بَلِيّ بن الحافِ بن قضاعةَ، حليف بني عمروِ بن عوف، ويقال له: الأنْصاريُّ لذلك. وهو أخو عاصم بن عدي. شَهِدَ بدرًا وما بعدها من المشاهد، وشهد العَقَبَة، وقُتِلَ يوم اليَمامةِ في خلافة الصدِّيق شهيدًا، وكان النبيُّ - ﷺ- آخى بينه، وبين زيد بن الخطَّاب فقتلا معًا يومئذ.\nالجَدُّ: بفتح الجيم، وتشديد الدَّال المهملة.\nوضُبَيْعَة: بضم الضاد المعجمة، وفتح الباء الموحدة.\nوبَليّ: بفتح الباء الموحدة، وكسر اللام، وتشديد الياء.\nوالحافِ: بالحاء المهملة، وكسر الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٠٩) سير أعلام النبلاء (١/٣٢٠)، غوامض الأسماء (٣٨٢) .","vol":"12","page":858},{"text":"<span data-type=\"title\" id=toc-5020>[٢٤١٠] معن بن يَزيد</span>\nهو أبو يزيد مَعْن بن يزيد بن الأَخْنَس، من بني بُهْثَةَ بن سُلَيم السُّلَمي له ولأبيه وجدّه صحبة، شهد بدرًا فيما قيلَ، ولا يعرف من شهدَ هو وأبوه وجدُّه بدرًا غيرهم. وقيل: لا يصحُّ شهوده بدرًا، يُعَدُّ في الكوفيين.\nروى عنه أبو الجُوَيْريةَ الجَرمي، ووائل بن كُليب.\nالأَخْنَس: بفتح الهمزة، وسكون الخاء المعجمة، وفتح النون، وبالسين ⦗٨٥٩⦘ المهملة.\nوبُهْثة: بضم الباء الموحدة، وبالثاء المثلثة.\nوسُلَيم: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١٠) تهذيب الكمال (٣/١٣٥٨)، تهذيب التهذيب (١٠/٢٥٤)، (٤٥٥)، تقريب التهذيب (٢/ ٢٧٨)، خلاصة تهذيب الكمال (٣/٤٩)، الكاشف (٣/١١٦)، تاريخ البخاري الكبير (٧/٣٨٩)، الجرح والتعديل (٨/٢٧٦)، الثقات (٣/٤٠٢)، أسد الغابة (٥/٢٣٩)، تجريد أسماء الصحابة (٢/٩٠)، الاستيعاب (٤/١٤٤٢)، الإصابة (٦/١٩٢)، أسماء الصحابة الرواة (ت: ٢٨٦) .","vol":"12","page":858},{"text":"<span data-type=\"title\" id=toc-5021>[٢٤١١] مُعوِّذ بنُ عَفراء</span>\nهو مُعوِّذ بن الحارث، أخو مُعاذ، وقد تقدَّم نسبُه عند أخيه، شَهِد بدرًا، وهو الذي قتل أبا جهل بن هشام ببدر، ثم قاتلَ حتى قُتِلَ بها، وعَفْرَاء أُمُّه.\nومُعَوِّذ: بضم الميم، وفتح العين، وكسر الواو المشدَّدة، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١١) سير أعلام النبلاء (٢/٣٥٩) .","vol":"12","page":859},{"text":"<span data-type=\"title\" id=toc-5022>[٢٤١٢] مُعَيْقِيْبُ</span>\nهو مُعَيْقِيْبُ بن أبي فاطمةَ الدَّوْسي، مولى سَعيد بن أبي العاص، وقيل: حليف لآل سعيد بن العاص. شَهِدَ بدرًا، وكان أسلمَ قديمًا بمكةَ، وهاجر إلى الحبشة الهجرةَ الثانيةَ، وأقامَ بها حتى قدمَ على النبيِّ - ﷺ- بالمدينة، وكان على خاتم النبيِّ - ﷺ-، واستعمله أبو بكر، وعمرُ على بيتِ المال.\nروى عنه ابنهُ محمدُ، وابنُ ابنهِ إياس بنُ الحارث، وأبو سَلمة بن عبدِ الرَّحمن.\nمات سنة أربعين، وقيلَ: في آخر خلافة عثمان.\nمُعَيْقِيْبُ: بضم الميم، وفتح العين المهملة، وسكون الياء تحتها نقطتان، وكسر القاف، وبعدها ياء أُخرى ساكنة، وبعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١٢) تهذيب الكمال (٣/١٣٥٩)، تهذيب التهذيب (١٠/٢٥٤)، (٤٥٦)، تقريب التهذيب (٢/ ٢٦٨)، الكاشف (٣/١٦٦)، تاريخ البخاري الكبير (٨/٥٢)، الجرح والتعديل (٨/٤٢٦)، الثقات (٣/٤٠٤)، أسد الغابة (٥/٢٤٠)، تجريد أسماء الصحابة (٢/٩٠)، الاستيعاب (٤/١٤٧٨)، تاريخ الإسلام (٣/٢٠٤)، الإصابة (٦/١٩٤)، شذرات (١/٤٨)، سير الأعلام (٢/٤٩١) .","vol":"12","page":859},{"text":"<span data-type=\"title\" id=toc-5023>[٢٤١٣] المُغيْرَةُ بنُ الحارثِ</span>\nهو أبو سفيان المغيرةُ بن الحارثِ بنِ عبد المُطَّلب بن هاشم. ابن عَمِّ النبيِّ - ﷺ- وكان أخاه من الرَّضَاعةِ، أرضعَتْهُما حَليمةُ السَّعْدية، وكان من الشعراء المطبوعين، وقال قوم: إن المغيرةَ بن الحارث هو أخو أبي سفيان بن الحارث الشَّاعرِ، لا أبو سفيان.\nروى عنه ابنُه عبدُ الملك، وله ذِكْر في كتاب الشِّعر (١)، وهو الذي قصده حسان بن ثابت في شعره، وكثير من النَّاسِ يظنون أنه أبو سفيان بن حرب.\nمات سنة عشرين في قول.\n_________\n(١) انظر الحديث رقم (٣٢٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١٣) شذرات الذهب (١/١٧٢)، سير الأعلام (١/٢٠٢) .","vol":"12","page":859},{"text":"<span data-type=\"title\" id=toc-5024>[٢٤١٤] المُغيْرَةُ بنُ شُعْبَةَ</span>\nهو أبو عبد الله، وقيل: أبو عيسى، المغيرةُ بنُ شُعبة بن أبي ⦗٨٦٠⦘ عامر بن مَسْعود بن مُعتب بن مالك [[بن كعب]] بن عمرو بن سعد بن عوف بن ثقيف الثَّقفِيُّ، أسلمَ عام الخندقِ، وقَدِمَ مُهاجرًا، وقيلَ: أولُ مشاهدِه الحُديبية. نزل الكوفةَ، وماتَ بها سنة خمسين، وهو ابن سبعين سنة، وهو أميرها لمعاوية بن أبي سفيان.\nروى عنه من أولاده عُروةُ، وحمزةُ، ومولاه ورَّاد، وأبو بُريدة بن أبي موسى.\nمُعْتِب: بضم الميم، وفتح العين وسكونها، وكسر التاء فوقها نقطتان وتخفيفها وتشديدها، وبالباء الموحدة.\nوورَّاد: بتشديد الراء، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١٤) تهذيب الكمال (٣/١٣٦٠)، تهذيب التهذيب (١٠/٢٦٢)، (٤٧١)، تقريب التهذيب (٢/ ٢٦٩)، خلاصة تهذيب الكمال (٣/٥٠)، الكاشف (٣/١٦٨)، تاريخ البخاري الكبير (٧/٣١٦)، الجرح والتعديل (٨/٢٢٤)، الثقات (٣/٣٨٢)، أسد الغابة (٥/٢٤٧)، تجريد أسماء الصحابة (٢/٩١)، الاستيعاب (٤/١٤٤٥)، الإصابة (٦/١٩٧)، شذرات (١/٢٢)، (٣٣)، (٦٥)، سير الأعلام (٣/ ٢١)، العبر (١/٢٦)، (٥٦)، الأعلام (٧/٢٧٧) .","vol":"12","page":859},{"text":"<span data-type=\"title\" id=toc-5025>[٢٤١٥] مُغِيْث</span>\nمُغِيْث: بضم الميم، وكسر الغين المعجمة، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nزوج بَرِيْرَةَ مولاة عائشة، وهو مولى لآل أبي أحمدَ بن جَحْش. وقيل: كان عبدًا لبعض بني مُطيع.\nروى عنه ابنُ عباس، وعائشة.\nبَرِيْرَة: بفتح الباء الموحدة، وكسر الراء الأولى، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١٥) الاستيعاب (٨/١٤٤٣)، أسد الغابة (٥/٢٤٣) .","vol":"12","page":860},{"text":"<span data-type=\"title\" id=toc-5026>[٢٤١٦] المِقْدادُ بن الأَسْودِ</span>\nهو أبو مَعْبَد، وقيل: أبو الأَسْود المقدادُ بن عمرو بن ثَعْلَبة بن مالكِ بن رَبيعة بن ثُمَامَةَ بن مَطْرود بن عَمرو الكنديُّ، وقيل: إنَّه قَضاعي، وقيل: هو حَضْرميُّ، وذلك أنا أباه حالفَ كندةَ فنُسِبَ إليها، وحالفَ المقدادُ الأسودَ بن عَبْد يَغُوث الزُّهريّ، فقيل الزهريُّ، وإنَّما سُمي ابنُ الأسودِ لأنه كان حليفه، أو لأنه كان في حَجْرِه، وقيلَ: بل كان عبدًا له فتبنَّاه. قال ابن عبد البرّ: والأولُ أصحُّ؛ قال: والصحيح أنه بَهرانيُّ من بَهراء بن عَمرو بن الحافِ بن قُضَاعة، كان قديمَ الإسلام شهدَ بدرًا وأُحدًا والمشاهدَ كلَّها، وعدادُهُ في أهلِ الحجاز. وكان من الفضلاءِ النجباءِ الكبار الخِيار من أصحاب النبيِّ - ﷺ-.\nروى عنه عليُّ بن أبي طالب، وطارقُ بن شهاب، وعُبَيْدُ الله بن عَديِّ بن الخِيَار، وابن أبي ليلى.\nمات بالجُرْفِ على ثلاثةِ أميال من المدينةِ فحُمِل على رقابِ النَّاس ودُفِنَ بالبقيع سنة ثلاث وثلاثين، وهو ابن سبعين سنة. ⦗٨٦١⦘\nمَعْبَد: بفتح الميم، وسكون العين، وفتح الباء الموحدة.\nوثُمَامة: بضم الثاء المثلثة، وتخفيف الميمين.\nوبَهْرَاء: بفتح الباء الموحدة، وسكون الهاء، وبالراء، والنسب إليه بزيادة النون.\nوالخِيَار: بكسر الخاء المعجمة، وتخفيف الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١٦) تهذيب الكمال (٣/١٣٦٨)، تهذيب التهذيب (١٠/٢٨٥)، (٥٠٣)، تقريب التهذيب (٢/ ٢٧٢)، الكاشف (٣/١٧٢)، تاريخ البخاري الكبير (٨/٥٤)، تاريخ البخاري الصغير (١/٦٠)، (٦٢)، (٨٣)، الجرح والتعديل (٨/٤٢٦)، الثقات (٣/٣٧١)، أسد الغابة (٥/٢٥١)، معجم الثقات (١٢٣)، الاستبصار (١٤٥)، (٢٠٨)، تراجم الأحبار (٣/٣٥١)، (٣٧٠)، تجريد أسماء الصحابة (٢/٩٢)، الإصابة (٦/٢٠٢)، شذرات الذهب (١/٣٩) .","vol":"12","page":860},{"text":"[]<span data-type=\"title\" id=toc-5027> المِقْدَامُ بنُ مَعْدِي كرب</span>\nهو أبو كريمة، وقيل: أبو صالح، وقيل: أبو يحيى المقدام بن معدي كرب الكنديّ، وفي نسبه خلاف. وهو أحد الوافدين الذي وفدوا على رسولِ الله - ﷺ- من كندة، يُعَدُّ في أهلِ الشَّامِ وحديثُه فيهم.\nروى عنه سُليمانُ بنُ عَامر، وخالد بن مَعْدَان، والشَّعْبيُ، ويحيى بن جَابر، وعبد الرحمن بن أبي عوف.\nمات بالشَّام سنةَ سبع وثمانين، وله إحدى وتسعون سنة.","vol":"12","page":861},{"text":"<span data-type=\"title\" id=toc-5028>[٢٤١٧] مِقْسَم بن الرَّبيع</span>\nهو أبو العاص، مِقْسَم بن الرَّبيع بن عبد العُزَّى بن عبد شمس القُرشيُّ، وقيل: اسمُه لَقِيْط، وقيل: القاسم، وقيل: هُشَيْم. قال ابن عبد البرّ: والأكثر يقولون: لَقِيط. وقد جاء في «صحيح البخاري» في أحد طرقه: أبو العاص بن ربيعة، وذلك بخلاف الجماعة وإنَّما هو ابن الرَّبيع، وهو ختنُ النبيِّ - ﷺ- زوجُ ابنتهِ زينبَ. هاجرَ إلى النبيِّ - ﷺ- بعد أن كان أُسِرَ يومَ بدرِ كافرًا، وكان مؤاخيًا لرسول الله - ﷺ- مصافيًا، قُتِلَ يومَ اليمامةِ في خلافةِ أبي بكر الصِّدِّيق.\nروى عنه ابنُ عباس، وابنُ عَمرِو بن العاص.\nمِقْسَم: بكسر الميم، وسكون القاف، وفتح السين المهملة.\nولَقيْط: بفتح اللام، وكسر القاف.\nوهُشَيْم: بضم الهاء، وفتح الشين المعجمة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١٧) سير الأعلام (١/٣٣٠)، شذرات الذهب (١/١٥٢) .","vol":"12","page":861},{"text":"<span data-type=\"title\" id=toc-5029>[٢٤١٨] مُكَيْتل</span>\nهو مُكَيْتل الليثيُّ، له ذِكْر في كتابِ الدِّيَّات (١)، لا يُعْرَف له نسب.\nمُكَيْتل: بضم الميم، وفتح الكاف، وبالياء المثناة من تحت، وبالتاء المعجمة باثنتين من فوق وهي مكسورة، وباللام.\n_________\n(١) انظر الحديث رقم (٢٥١٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١٨) أسد الغابة (٥/٢٥٩)، الإصابة (٣/٤٥٧) .","vol":"12","page":861},{"text":"<span data-type=\"title\" id=toc-5030>[٢٤١٩] مُنْبَعِث</span>\nهو مُنْبَعِثُ كان اسمه المُضْطَجع فسمّاه النبيُّ - ﷺ- منبعثًا. وهو ممن ⦗٨٦٢⦘ نزلَ على النبيِّ - ﷺ- في إقامتهِ على الطائف ممن كان مُحاصرًا فأسلم. قال هشام بن عروة، عن أبيه أن النبي - ﷺ- كان يُغيّر الأسماء فمرَّ برجل فقال: «ما اسم هذا؟» قال: مُضْطَجع. قال: «لا، بل هو مُنْبَعِث» . بضم الميم، وسكون النون، وفتح الباء الموحدة، وكسر العين، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤١٩) أسد الغابة (٥/٢٦٢)، الإصابة (٣/٤٥٧) .","vol":"12","page":861},{"text":"<span data-type=\"title\" id=toc-5031>[٢٤٢٠] المُنْذر بن أبي أُسَيْد</span>\nهو المُنْذِر بن أبي أُسَيْد الساعدي، أُتِيَ به النبيُّ - ﷺ- حينَ وُلِدَ فوضعه على فخذِهِ، وسمَّاه المُنْذِر، وتمام نسبهِ عند ذكرِ أبيه.\nأُسَيْد: بضم الهمزة، وفتح السين المهملة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢٠) تهذيب التهذيب (١٠/٣٠٠)، (٥٢٠)، تقريب التهذيب (٢/٢٧٤)، الجرح والتعديل (٨/ص٢٤١)، نقعة الصديان (ت:٢٦٧)، ثقات (٥/٤١٩) .","vol":"12","page":862},{"text":"<span data-type=\"title\" id=toc-5032>[٢٤٢١] المُنْذرُ بن عَايذ</span>\nهو المُنذر بن عَايذ بن المُنذر بن الحارث بن النُّعمان بن زيادِ بن عَمرو بن عَصَر العَصَريُّ العبديُّ، وهو المعروف بالأشج أشَجّ عبدِ القيس، قَدِمَ على النبيِّ - ﷺ- في وفد عبد القيسِ، وذكروا أنه سَيِّدُهم وقائدُهم إلى الإسلام، عدادهُ في أعراب أهل المدينة (١) . ويقال: إنَّ النبيَّ - ﷺ- لمَّا دخلَ عليه قالَ له: «هاهنا يا أشجُّ» وكان أول يوم سُمِّيَ فيه الأشج.\nروى عنه ابنُ عمرَ، وابنُ عبَّاس، وعبد الرحمن بن أبي بكر.\nعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\nوعَصَر: بفتح العين، وفتح الصاد المهملتين.\nوالأَشجُّ: بالشين المعجمة، والجيم.\n_________\n(١) في م: بالبصرة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢١) تهذيب الكمال (٣/١٣٧٢)، تهذيب التهذيب (١٠/١-٣)، (٥٢٤)، تقريب التهذيب (٢/ ٢٧٤)، الكاشف (٣/١٧٤)، تاريخ البخاري الكبير (٧/٣٥٥)، الجرح والتعديل (٨/٢٤٠)، أسد الغابة (٥/٢٦٧)، تجريد أسماء الصحابة (٢/٩٥)، الاستيعاب (٤/١٤٤٨)، الإصابة (٦/٢١٦) .","vol":"12","page":862},{"text":"<span data-type=\"title\" id=toc-5033>[٢٤٢٢] المُنذر بن عَمرو</span>\nهو المُنذر بن عَمرو بن خُنَيْس بن حارثة بن لَوْذان بن عبد ودِّ بن زيد بن ثَعْلَبة بن الخَزرج بن سَاعدة الخزرجيُّ (١) الأنصاريُّ الساعديُّ، شَهِد العَقَبَةَ، وبدرًا، وأُحدًا، وكان أحدَ السَّبعين الذين بايعوا بالعقَبة، وأحدَ النُّقباء الاثني عشر. قُتِلَ يوم بئر مَعُونَة في حياة النبيِّ - ﷺ- سنةَ أربع، وكان أميرَ تلك السريةِ، قاله ابنُ عبد البرّ.\nخُنَيْس: بضم الخاء المعجمة، وفتح النون، وسكون الياء، وبالسين المهملة.\n_________\n(١) ابن ساعدة الخزرجي سقطت من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢٢) طبقات ابن سعد (١/٥٥٥)، أسد الغابة (٥/٢٦٩)، الاستيعاب (٤/١٤٤٨) ..","vol":"12","page":862},{"text":"<span data-type=\"title\" id=toc-5034>[٢٤٢٣] مُهَاجرُ بنُ قُنْفُذ</span>\nهو مهَاجرُ بنُ قُنْفُذ بن عُمَير بن جُدْعَان بن عمير بن كعب بن سَعد بن تَيم بن مُرَّة القُرشيُّ التَّيميُّ، ويُقال: إنَّ مهاجرًا وقنفذًا لقبان، واسمه عَمْرُو بن خلف، هاجرَ إلى النَّبيِّ - ﷺ- مُسلمًا، فقال رسول الله - ﷺ-: «هذا المهاجر حقًا»، وقيل: إنَّه أسلمَ يومَ الفتح، وسكنَ البصرةَ ومات بها.\nروى عنه أبو ساسان حُضَيْنُ بنُ المنذر.\nقُنْفذ: بضم القاف، وسكون النون، وبالفاء، والذال المعجمة.\nوجُدعان: بضم الجيم، والدال المهملة.\nوساسان: بسينين مهملتين.\nوحُضَيْن: بضم الحاء المهملة، وفتح الضاد المعجمة، وبالنون، بعد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢٣) تهذيب الكمال (٣/١٣٧٩)، تهذيب التهذيب (١٠/٣٢٢)، (٥٦٢)، تقريب التهذيب (٢/ ٢٧٨)، خلاصة تهذيب الكمال (٣/٥٩)، تاريخ البخاري الكبير (٨/٣٧٩)، الجرح والتعديل (٨/٢٥٩)، الثقات (٣/٣٨٤)، أسد الغابة (٥/٢٧٩)، تجريد أسماء الصحابة (٢/٩٨)، الاستيعاب (٤/١٤٥٤)، الإصابة (٦/٢٢٩)، أسماء الصحابة الرواة (ت٢٦٨)، نقعة الصديان (٢٦٩) .","vol":"12","page":863},{"text":"<span data-type=\"title\" id=toc-5035>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-5036>[٢٤٢٤] مَالكُ بنُ إسماعيل</span>\nهو أبو غسَّان مالكُ بنُ إسماعيل بن رهم النَّهديُّ الكوفيُّ.\nسمع إسرائيل وزهيرَ بن معاويةَ.\nمات سنة تسع عشرة ومائتين.\nغَسَّان: بفتح الغين المعجمة، وتشديد السين المهملة، وبالنون.\nوالنَّهْديّ: بفتح النون، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢٤) تهذيب الكمال (٣/١٢٩٥)، تهذيب التهذيب (١٠/٣)، (٢)، تقريب التهذيب (٢/٢٢٣)، خلاصة تهذيب الكمال (٣/٣)، الكاشف (٣/١١٢)، تاريخ البخاري الكبير (٧/٣١٥)، تاريخ البخاري الصغير (٢/٣٣٩)، الجرح والتعديل (٨/٩٠٥)، ميزان الاعتدال (٣/٤٢٤) .","vol":"12","page":863},{"text":"<span data-type=\"title\" id=toc-5037>[٢٤٢٥] مالكُ بنُ أنس</span>\nهو أبو عبد الله، مالكُ بنُ أنس الأَصْبَحيُّ الإِمامُ، تقدَّم ذِكْره في الباب الرابع من مقدِّمةِ الكتابِ فلا حاجةَ إلى إعادِته (١) .\n_________\n(١) انظر ١ / ١٨٠ - ١٨٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢٥) تهذيب الكمال (٣/١٢٩٦)، تهذيب التهذيب (١٠/٥)، (٣)، تقريب التهذيب (٢/٢٢٣)، خلاصة تهذيب الكمال (٣/٣)، الكاشف (٣/١١٢)، تاريخ البخاري الكبير (٧/٣١٠)، الجرح والتعديل (١/١١)، (٢/٩٠٢)، سير الأعلام (٨/٤٨) والحاشية، تراجم الأحبار (٣/٣٢١)، طبقات ابن سعد (٩/١٦٨)، الحلية (٦/٣١٦)، معجم الثقات (٨/١)، نسيم الرياض (٢/١٢)، ثقات (٥/٣٨٩)، (٧/٤٦٠)، البداية والنهاية (١٠/١٧٤) .","vol":"12","page":863},{"text":"<span data-type=\"title\" id=toc-5038>[٢٤٢٦] مَالكُ بن الحارثِ الأَشتر</span>\nهو مالك بنُ الحارثِ بن عَبدِ يَغُوث بن مسلمة بن ربيعة بن الحارث بن جُذَيْمةَ الأَشْتَرُ النخعيُّ فارس شاعر، صحِبَ عليَّ بنَ أبي طالب كثيرًا وروى عنه وعن خالد بن الوليد.\nروى عنه عبدُ الرحمن بن يزيدَ، وأبو حَسَّان الأَعْرج. واستعمَلَهُ عليٌّ على مصرَ فتوجَّه إليها وماتَ في الطريق عند بحر القُلْزُم قبل الوصول إليها سنة ثمان وثلاثين. وقد قيل في سبب موتِه إنَّه كان يحب العسلَ كثيرًا فدسَّ من قصدَ هلاكه ⦗٨٦٤⦘ إلى راهب بأَيْلَةَ في طريقه أن يجعلَ له سمًا في عسل ويهديه إليه ففعل فأكله فمات منه، وهو الذي قيل في شأن موته: إنَّ لله جندًا من عسل. والله أعلم.\nيَغُوث: بفتح الياء تحتها نقطتان، وضم الغين المعجمة، وبالثاء المثلثة.\nوالأَشْتَر: بالشين المعجمة، وبالتاء فوقها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢٦) تهذيب الكمال (٣/١٢٩٨)، تهذيب التهذيب (١٠/١١)، (٨)، تقريب التهذيب (٢/٢٢٤)، خلاصة تهذيب الكمال (٣/٤)، الكاشف (٣/١١٣)، الجرح والتعديل (٨/٩١٠)، تاريخ البخاري الصغير (١/٨٧)، (٨٩)، (٩٥)، ثقات (٥/٣٨٩)، تراجم الأحبار ٣/٤١٤)، البداية والنهاية (٧/٣١٢)، طبقات ابن سعد (٥/٣٢)، سير الآعلام (٤/٣٤) .","vol":"12","page":863},{"text":"<span data-type=\"title\" id=toc-5039>[٢٤٢٧] مَالكُ بنُ الحارث</span>\nهو مالكُ بن الحارثِ الذي ذُكِرَ في حديثِ ابنِ عمر في الجمعِ بين الصَّلاتين (١) هكذا جاء غير منسوب.\n_________\n(١) انظر الحديث رقم (٤٠٣٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢٧) راجع الحديث رقم (٤٠٣٩) .","vol":"12","page":864},{"text":"<span data-type=\"title\" id=toc-5040>[٢٤٢٨] مَالكُ بنُ عَامر</span>\nهو أبو عَطِيَّةَ، مالكُ بن عَامر الهَمْدانيّ، تابعي.\nسمع ابنَ مسعود، وطلحةَ بنَ عُبيد الله، وعائشة.\nروى عنه عُمَارةُ بن عُمَيْر، وخَيْثَمةُ.\nعُمَارة: بضم العين.\nوعُمَيْرَ: مصغَّر.\nوخَيْثَمَة: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢٨) تهذيب الكمال (٣/١٢٩٩)، تهذيب التهذيب (١٠/١٨)، (٢٤)، تقريب التهذيب (٢/٢٢٥)، (٤٥١)، تاريخ البخاري الكبير (٧/٣٠٥)، ثقات (٥/٣٨٤)، طبقات ابن سعد (٣/٩٢٤٦، (٤/١٣٦)، (٦/١٢١) .","vol":"12","page":864},{"text":"<span data-type=\"title\" id=toc-5041>[٢٤٢٩] مَالكُ بنُ أبي مَريم</span>\nهو مالكُ بن أبي مريمَ الحَكَمي، يُعدُّ في أهلِ الشَّامِ.\nسمع عبدَ الرحمن بن غَنْم.\nروى عنه حَاتم بنُ حُرَيْث.\nالحَكَمي: بفتح الحاء المهملة، وفتح الكاف.\nوغَنْم: بفتح الغين المعجمة، وسكون النون.\nوحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٢٩) تهذيب الكمال (٣/١٣٠٠)، تهذيب التهذيب (١٠/٢١)، (٣٣)، تقريب التهذيب (٢/٢٢٦)، خلاصة تهذيب الكمال (٣/٦)، الكاشف (٣/١١٦)، تاريخ البخاري الكبير (٧/٣٠٧)،الجرح والتعديل (٨/٩٦٣)، ميزان الاعتدال (٣/٤٢٨)، لسان الميزان (٧/٣٤٨)، ثقات (٥/٣٨٦) .","vol":"12","page":864},{"text":"<span data-type=\"title\" id=toc-5042>[٢٤٣٠] مَالكُ بنُ هُبَيْرةَ</span>\nهو مَالكُ بنُ هُبَيْرة السَّبئي، له ذِكْر في حديث المغيرةَ بنِ فَرْوَةَ في صومِ آخر شعبان (١)، تابعي.\nسمع معاوية بن أبي سفيان.\nالسَّبئي: بالسين المهملة، وفتح الباء الموحدة.\nوفَرْوَة: بفتح الفاء، وبالراء.\n_________\n(١) انظر الحديث رقم (٤٥١٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣٠) تهذيب الكمال (٣/١٣٠٠)، تهذيب التهذيب (١٠/٢٤)، (٣٩)، تقريب التهذيب (٢/٢٢٧)، خلاصة تهذيب الكمال (٣/٧)، الكاشف (٣/١١٦)، تاريخ البخاري الكبير (٧/٣٠٢)، الجرح والتعديل (٨/٢١٧)، أسد الغابة (٥/٥٤)، الإصابة (٥/٧٥٦)، الاستيعاب (٣/١٣٦١)، تجريد أسماء الصحابة (٢/٤٩)، الثقات (٣/٣٧٨)","vol":"12","page":864},{"text":"<span data-type=\"title\" id=toc-5043>[٢٤٣١] مأمونُ بنُ أحمدَ</span>\nهو مَأْمُونُ بنُ أحْمَدَ المروزيُّ، له ذِكْر في طبقاتِ المجروحين في مقدمةِ الكتابِ في الباب الثالث (١) .\n_________\n(١) انظر ١ / ١٣٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣١) المجروحين لابن حبان (٣/٥)، ضعفاء ابن الجوزي (٣/٣٢١) .","vol":"12","page":865},{"text":"<span data-type=\"title\" id=toc-5044>[٢٤٣٢] مأمونُ المصريّ</span>\nهو مأمونُ المصريّ الحافظ، له ذِكْر في مناقبِ النسائي في الباب الرابع من مقدمة الكتاب (١) .\n_________\n(١) انظر ١ / ١٩٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣٢) لم أعثر على ترجمته.","vol":"12","page":865},{"text":"<span data-type=\"title\" id=toc-5045>[٢٤٣٣] المباركُ بنُ المباركِ</span>\nهو أبو جعفرِ، المباركُ بنُ المباركِ بن أحمدَ بن زُرَيْق الحدَّاد المقْرئُ الواسطيّ شيخُنا، وفقَهُ الله، سمعنا عليه بظاهرِ الموصلِ سنةَ تسع وثمانينَ وخمسمائة وهو شيخ ثقة صدوق حافظ، سمع الكثير ولقي المشايخ، روى لنا كتابَ رزَين إجازة عنه.\nزُرَيْق: بتقديم الزاي المضمومة على الراء المفتوحة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣٣) سير الأعلام (٢١/٣٢٧)، الشذرات (٦/٥٣٥) .","vol":"12","page":865},{"text":"<span data-type=\"title\" id=toc-5046>[٢٤٣٤] مُجَاهدُ بنُ جَبْرِ</span>\nهو أبو الحجَّاج، مُجَاهدُ بنُ جَبْرِ، مولى عبد الله بن السَّائبِ المخزوميّ، من الطبقة الثانية من تابعي مكةَ، وفقهائها، وقرائها والمشهورين بها، وأحدُ الأعلامِ المعروفين. قال حمادُ: لقيتُ عطاء، وطاووسًا، ومجاهدًا، وشاممتُ القومَ فوجدت أعلمَهُم مجاهدًا. قال مجاهدُ: كان ابنُ عمرَ يأخذ لي الرِّكابَ، ويُسوِّي عليّ ثيابي إذا ركبتُ.\nسمع ابنَ عباس، وابنَ عمرَ.\nروى عنه أيوبُ، وابنُ عون، ومنصورُ، والحكمُ، وابنُ أبي نَجِيْح. وأخذ عنه القراءة أبو عَمْرِو بنِ العلاء.\nمات سنةَ مائة، وقيل: سنةَ اثنتين ومائة، وقيل: سنةَ أربع ومائة.\nجَبْر: بفتح الجيم، وسكون الباء الموحدة.\nونَجِيح: بفتح النون، وكسر الجيم، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣٤) تهذيب الكمال (٣/١٣٠٥)، تهذيب التهذيب (١٠/٤٢)، (٦٨)، تقريب التهذيب (٢/٢٢٩)، خلاصة تهذيب الكمال (٣/١٠)، الكاشف (٣/١٢٠)، تاريخ البخاري الكبير (٧/٤١١)، الجرح والتعديل (٨/١٤٦٩)، ميزان الاعتدال (٣/٩٤٣٩، لسان الميزان (٧/٣٤٩)، البداية والنهاية (٩/٢٢٤)، تاريخ الثقات (٤٢٠)، الحلية (٣/٢٧٩)، مجمع (١/١٩١)، تراجم الأحبار (٣/٣٣٦)، نسيم الرياض (١/١٤٢) .","vol":"12","page":865},{"text":"<span data-type=\"title\" id=toc-5047>[٢٤٣٥] المُجَبَّر</span>\nهو المُجَبَّرُ بنُ عبدِ الرَّحمنِ الأصغرِ بنِ عمرَ بنِ الخطَّابِ، ويقال: إنَّ اسمَه عبدُ الرحمنِ بن عبد الرحمن، له ذِكْر في الحلقِ والتقصيرِ من كتاب الحج (١) . ⦗٨٦٦⦘\nالمُجَبَّر: بضم الميم، وفتح الجيم، وتشديد الباء الموحدة وفتحها، وبالراء.\n_________\n(١) انظر الحديث رقم (١٦٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣٥)، تعجيل المنفعة (١٠٠٩)، دائرة الأعلمي (٢٦/٧٠) .","vol":"12","page":865},{"text":"<span data-type=\"title\" id=toc-5048>[٢٤٣٦] مَجْزَأَةُ بنُ زاهرِ</span>\nهو مَجْزَأَةُ بنُ زاهرِ بن الأسودِ الأَسْلَميّ، يُعَدُّ في تابعي الكوفيين.\nسمع أباه، وأهبان بن أوس، وعبد الله بن أبي أوفى.\nروى عنه إسرائيلُ.\nمَجْزَأَةُ: بفتح الميم، وسكون الجيم، وبالزاي، وفتح الهمزة.\nوزاهرِ: بتقديم الزاي على الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣٦) تهذيب الكمال (٣/١٣٠٥)، تهذيب التهذيب (١٠/٤٥)، (٧٢)، تقريب التهذيب (٢/٢٣٠) خلاصة تهذيب الكمال (٣/١١)، الكاشف (٣/١٢١)، تاريخ البخاري الكبير (٨/٣٩)، الجرح والتعديل (٨/١٨٩٧)، تراجم الأحبار (٣/٤٤٣)، ثقات (٥/٤٥٧)، طبقات ابن سعد (٤/٣١٩) .","vol":"12","page":866},{"text":"<span data-type=\"title\" id=toc-5049>[٢٤٣٧] مُحارب بنُ دِثَار</span>\nهو أبو النَّضْر، مُحاربُ بنُ دِثار بن كُرْدُوس بن قِرْواش بن جَعْونة بن سلمة بن صَخر بن ثَعْلَبة بنِ سَدوس السَّدُوسيُّ، قاضي الكوفةِ، تابعي.\nسمع جابرَ بنَ عبد الله، وابنَ عمرَ.\nروى عنه مسعر، والثوري، وشُعبةُ، وابنُ عيينة.\nالنَّضْر: بفتح النون، وسكون الضاد المعجمة.\nومُحَارب: بالحاء المهملة، والباء الموحدة.\nودِثَار: بكسر الدال المهملة، وتخفيف الثاء المثلثة.\nوكُرْدُوس: بضم الكاف، وضم الدال المهملة، وبالسين المهملة.\nوقِرْواش: بكسر القاف، وبالشين المعجمة.\nوجَعْونة: بفتح الجيم، وسكون العين المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣٧) تهذيب الكمال (٣/١٣٠٦)، تهذيب التهذيب (١٠/٤٩)، (٨٠)، تقريب التهذيب (٢/٢٣٠)، الكاشف (٣/١٢٢)، تاريخ البخاري الكبير (٨/٢٨)، تاريخ البخاري الصغير (١/٢٨٧)، الجرح والتعديل (٨/١٨٩٩) ميزان الاعتدال (٣/٤٤١)، لسان الميزان (٧/٣٥٠)، تاريخ أسماء الثقات (٥/١٤)، تاريخ الثقات (٤٢١)، سير الأعلام (٥/٢١٧)، والحاشية تراجم الأحبار (٣/٣٩٨)، المغني (٥١٨٧)، البداية والنهاية (٩/٥١٢) .","vol":"12","page":866},{"text":"<span data-type=\"title\" id=toc-5050>[٢٤٣٨] مَحْبُوبُ بنُ الحسنِ</span>\nهو مَحْبُوبُ بنُ الحسن.\nروى عن خالد الحذَّاء، له ذِكْر في فضل عمَّار بن ياسر (١) .\nمَحْبُوبُ: بالحاء المهملة، وبالبائين المعجمتين بنقطة نقطة.\nوالحَذَّاء: بفتح الحاء المهملة، وتشديد الذال المعجمة، وبالمد.\n_________\n(١) انظر الحديث رقم (٦٥٨٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣٨) تهذيب الكمال (٣/١٨٨)، (٣٠٧)، تهذيب التهذيب (١٠/٥٢)، (٨٢)، تقريب التهذيب (٢/٢٣٠)، (١٥٤)، خلاصة تهذيب الكمال (٢/٣٩٤)، (٣/١٢)، الكاشف (٣/٣٣)، تاريخ البخاري الكبير (١/٦٧)، الجرح والتعديل (٧/١٢٥٥)، (٨/١٧٧٩)، ميزان الاعتدال (٣/٤٤١، ٥١٤)، لسان الميزان (٧/٣٥٠)، (٣٥٥)، ثقات (٧/٥٥٩)، (٩/٣٨)، تاريخ أسماء الثقات (١٤٥٤)، المغني (٥١٩١)، (٥٤١٢)، مجمع (١/١٢٨)، (١٤٧)، (٢٧٢)، (٩/٣٥٥) .","vol":"12","page":866},{"text":"<span data-type=\"title\" id=toc-5051>[٢٤٣٩] مُحمدُ بنُ إبراهيمَ التيميُّ</span>\nهو مُحمدُ بنُ إبراهيمَ بن الحارث بن خَالد بن صَخر بن عَامر بن كعب بن سعدِ بن تيم بن مرة القرشيُّ التيميُّ مديني.\nسمع علقمةَ بنَ وقَّاص، وأبا سلمة.\nروى عنه يَحيى بن سَعيد الأنصاري، ومُحمدُ بن إسحاق، أخرجَ له الترمذيُّ ⦗٨٦٧⦘ حديثًا في ركعتي الفجر عن قيس جد سعد بن سعيد (١) ثم قال: حديثُ محمدِ بن إبراهيمَ هذا لا نعرفُهُ إلاَّ من حديثِ سعد بن سعيد. وسعدُ بنُ سعيدِ هو أخو يحيى بن سعيد الأنصاري وقيسُ هو جَدُّ يَحيَى بن سعيد وسعد أخيه. قال: وهو قيسُ بنُ عمرو، وقيلَ: قيسُ بنُ قَهْد، ثم قال: وإسنادُ هذا الحديث ليسَ بمتصل فإنَّ محمدَ بنَ إبراهيم التيمي لم يسمعْ من قيس.\nقَهْد: بفتح القاف.\n_________\n(١) انظر الحديث رقم (٤٠٨٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٣٩) تهذيب الكمال (٣/١١٥٦)، تهذيب التهذيب (٩/٥)، تقريب التهذيب (٢/١٤٠)، خلاصة تهذيب الكمال (٢/٣٧٣)، تاريخ البخاري الكبير (١/٢٢)، الجرح والتعديل (٧/ص١٨٤)، لسان الميزان (٧/٣٥١)، تاريخ أسماء الثقات (١١٩٣)، ثقات (٥/٣٨١)، تراجم الأحبار (٤/٢١)، سيرالأعلام (٥/٢٩٤)، والحاشية.","vol":"12","page":866},{"text":"<span data-type=\"title\" id=toc-5052>[٢٤٤٠] محمدُ بنُ إبراهيمَ</span>\nهو مُحمدُ بنُ إبراهيمَ تابعي.\nروى عن أبي هريرة، والسائب القارئ.\nروى عنه يحيى بن أبي كَثير، حديثُه في سجودِ السهو (١) .\n_________\n(١) انظر الحديث رقم (٣٧٦٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤٠) صوب العلامة أحمد شاكر - ﵀ - السائب القاري إِلى عبد الله بن السائب انظر جامع الترمذي بتحقيقه (٢/٢٣٦) .","vol":"12","page":867},{"text":"<span data-type=\"title\" id=toc-5053>[٢٤٤١] محمدُ بنُ إبراهيمَ بن أبي عديّ</span>\nهو أبو عمر، محمدُ بنُ إبراهيمَ بن أبي عديّ، مولى لبني سليم، ويُقالُ له: القَسملي.\nسمع ابنَ عون، وشُعبة، وابن إسحاق.\nالقَسْملي: بفتح القاف، وبالسين المهملة، منسوب إلى محلةِ القَسَامِلة بالبصرة؛ لأنه نزلَها.\nمات سنة أربع وتسعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤١) تهذيب الكمال (٣/١١٥٨، ١٢٤٣)، تهذيب التهذيب (٩/١٢)، تقريب التهذيب (٢/١٤)، خلاصة تهذيب الكمال (٢/٣٧٤)، الكاشف (٣/١٦)، تاريخ البخاري الكبير (١/٢٣)، تاريخ البخاري الصغير (٢/٢٧٤، ٢٧٥)، الجرح والتعديل (٧/١٠٥٨)، ميزان الاعتدال (٣/٦٤٧)، لسان الميزان (٧/٣٦٩)، تراجم الأحبار (٤/٩)، نسيم الرياض (٢/٤٤٤)، سير الأعلام (٩/٣٦) والحاشية، تاريخ الثقات (٤١٠)، معرفة الثقات (١٦٢٨)، الوافي بالوفيات (٤/٩٣) .","vol":"12","page":867},{"text":"<span data-type=\"title\" id=toc-5054>[٢٤٤٢] محمدُ بنُ إبراهيمَ بنُ دينار</span>\nهو أبو عبد الله، محمدُ بنُ إبراهيمَ بن دينار الجُهَنيُّ المدنيّ.\nسمع ابنَ أبي ذئب، وعبدَ العزيز بن المُطَّلب، وهو من أصحابِ مالك بن أنس.\nوروى عنه واشتغل معه عليُّ بنُ هرمز.\nمات سنةَ اثنتين وثمانين ومائة بعد مالك بثلاث سنين، قال الشافعي - ﵀ -: ما رأيتُ في فتيانِ مالك أفقهَ من محمد بن دينار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤٢) تهذيب الكمال (٣/١١٥٧)، تهذيب التهذيب (٩/٨)، تقريب التهذيب (٢/١٤٠)، خلاصة تهذيب الكمال (٢/٣٧٤)، الكاشف (٣/١٥)، تاريخ البخاري الكبير (١/٢٥)، الجرح والتعديل (٧/١٠٤٤)، ثقات (٩/٣٩) .","vol":"12","page":867},{"text":"<span data-type=\"title\" id=toc-5055>[٢٤٤٣] محمدُ بنُ إبراهيمَ «مُرَبَّع»</span>\nهو أبو جعفر، محمدُ بنُ إبراهيمَ الأَنْماطي الحافظ، والمعروف بمُرَبَّع، صاحب يحيى بن معين، كان من الحفاظِ الفقهاءِ.\nحدَّث عن أبي حُذَيْفَةَ النّهديّ، وأبي الوليد الطيالسي، وأحمد بن يونس، وسعيد بن أسد بن موسى.\nروى عنه محمد بن غالب، وقاسم بن زكريا المطرز، ويحيى بن محمد بن صاعد، والحسين بن إسماعيل المحاملي، وغيرهم.\nلقَّبه يحيى بن معين مُربَّعًا.\nمات سنة ست وخمسين ومائتين، وقيل: سنةَ ست وثمانين وهو وهم.\nمُرَبَّع: بفتح الباء الموحدة، وتشديدها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤٣) الجرح والتعديل (٧/١٨٧)، تاريخ بغداد (١/٣٨٨) .","vol":"12","page":868},{"text":"<span data-type=\"title\" id=toc-5056>[٢٤٤٤] محمد بنُ أحمد الأزهري</span>.\nهو أبو منصور، محمد بنُ أحمد بن الأزهر الأزهري اللغوي صاحب كتاب «تهذيب اللغة» .\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤٤) سير الأعلام (١٦/٣١٥)، الشذرات (٤/٣٧٩) .","vol":"12","page":868},{"text":"<span data-type=\"title\" id=toc-5057>[٢٤٤٥] محمدُ بنُ أحمدَ الحِيْري</span>\nهو أبو عَمرو، محمدُ بنُ أحمدَ بن حمدان الحِيْري النيسابوري.\nروى عن أبي يعلى الموصلي، والحسن بن سفيان، وأبي العباس بن عقدة.\nالحِيْري: بكسر الحاء المهملة، وسكون الياء تحتها نقطتان، وبالراء منسوب إلى محلة الحيرة بنيسابور.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤٥) الشذرات (٤/٤٠٥) .","vol":"12","page":868},{"text":"<span data-type=\"title\" id=toc-5058>[٢٤٤٦] محمدُ بنُ أحمدَ اللؤلؤي</span>\nهو أبو علي، محمدُ بنُ أحمدَ بن عمرو اللؤلؤي، صاحبُ أبي داود السجستاني والذي يروى كتاب «السنن» له. رواها عنه القاضي أبو عمرو الهاشمي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤٦) تقدم في حرف اللام - الأنساب.","vol":"12","page":868},{"text":"<span data-type=\"title\" id=toc-5059>[٢٤٤٧] محمدُ بنُ أحمدَ «مَحْبوب»</span>\nهو أبو العبَّاسِ محمدُ بنُ أحمدَ مَحْبوب بن فُضيل المَحْبُوبيُّ المَرْزُبَانيُّ المروزيُّ، أحدُ رواة كتابِ الترمذي عن الترمذي.\nمَحْبوب: بالحاء المهملة، وبالبائين الموحدتين.\nوفُضَيْل: بضم الفاء، وفتح الضاد المعجمة.\nوالمَرْزُبَانيُّ: بفتح الميم، وسكون الراء، وضم الزاي، وبالباء الموحدة وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤٧) سير الأعلام (١٥/٥٣٧) .","vol":"12","page":868},{"text":"<span data-type=\"title\" id=toc-5060>[٢٤٤٨] محمدُ بنُ إدريس الشّافِعي</span>\nهو الإمام أبو عبد الله محمدُ بنُ إدريس بن العبَّاس بن عثْمان بن شافع بن السَّائب بن عُبيد بن عبد يزيد بن هاشم بن المُطّلب بن ⦗٨٦٩⦘ عبد مناف القُرَشيُّ المُطَّلبيُّ، لقي شافعُ النبيّ - ﷺ- وهو مترعرع، وأسلم أبوه السائب يوم بدر، كان السائبُ صاحبَ رايةِ بني هاشم فأُسِرَ وفدَى نَفسَه، ثم أسلَم.\nوُلِدَ الشَّافعيُّ بغَزَّةَ سنةَ خمسين ومائة، وحُمِل إلى مكةَ وهو ابن سنتين، وقيلَ: وُلِدَ بعَسْقَلان، وقيل: باليمن.\nومناقبُه أكثرُ من أن تُعدَّ وفضائلُه أكثرُ من أن تُحْصى، إمام الدنيا وعالمُ الأرضِ شرقًا وغربًا، جمعَ اللهُ له من العلومِ والمفاخر ما لم يَجْمَعْ لإِمَام قبلَه ولا بعدَه، وانتشر له من الذِّكر ما لم ينتشر لأحد سواه، قال عبد الله بن أحمد بن حنبل: قلت لأبي: أيُّ رجل كان الشافعيُّ فإني سمعتُكَ تُكْثرُ من الدُّعاء له؟ فقال لي: يا بُنيَّ كان الشَّافعيُّ كالشمس للنهار، وكالعافية للناسِ، فانظرْ هل لهذين من خَلف أو عنهما عوض. وقال أحمد بن حنبل: ما بتُّ منذ ثلاثين سنة إلاَّ وأنا أدعو للشافعيِّ، وأستغفرُ له. وقال أبو ثور: من زعم أنه رأى مثلَ محمد بن إدريس في علمهِ وفصاحتِه ومعرفتِه وثباتِه وتمكُّنه فقد كذبَ. كان منقطعَ القرين في حياته فلمّا مضى لسبيله لم يُعْتَضْ منه. قدمَ بغدادَ سنة خمس وتسعين ومائة، وأقامَ بها سنين ثم خرجَ إلى مكةَ، ثم قدمها سنة ثمان وتسعين فأقامَ أشهرًا ثم خرج إلى مصرَ ومات بها في آخر يوم من رجب سنة أربع ومائتين وله أربع وخمسون سنة.\nسمع مالكَ بنَ أنس، وإبراهيمَ بنَ سعد، وسُفيانَ بنَ عيينةَ، وداودَ بن عبد الرحمن، وعبدَ العزيز بن محمد الدَّرَاوَرْدي، ومُسلمَ بنَ خالدِ الزَّنْجي، وإبراهيمَ بن أبي يحيى، وعمَّه محمدَ بن علي بن شافع، وعبدَ الله بن الحارث المَخزومي، ومحمدَ بنَ إسماعيلَ بن أبي فُدَيْك، وسعيدَ بن سالم القَدَّاح، وعبد العزيز بن أبي سلمة الماجشون، وإسماعيل بن جعفر، وإسماعيل بن عُلَيَّة، وخلقًا سواهم كثيرًا.\nحدَّثَ عنه سليمانُ بنُ داودَ الهاشمي، وأحمدُ بنُ حنبل، وأبو ثورِ إبراهيمُ بن خالد، [والحسين بن علي الكَرَابيسي] (١)، والحُسنُ بنُ محمد الزعفراني، وأبو إبراهيم المُزَني، والرَّبيع بن سليمان المرادي، وخلق كثير غيرهم. ⦗٨٧٠⦘ اتفق العلماء قاطبة من أهلِ الفقهِ والأصول، والحديث، واللغة، والنحو، وغير ذلك على ثقتهِ، وأمانتهِ، وعدالتهِ، وزهده وورعه، وتقواه، وجوده، ونزاهة عرضه، وعفة نفسه، وحسن سيرته، وعلوِّ قدره، فالمُطنبُ في وصفه مُقصّر، والمُسهبُ في مدحه مقتَصر. - رحمةُ الله عليه -.\nالزَّنْجي: بفتح الزاي، وسكون النون، وبالجيم.\nوفُدَيْك: بضم الفاء، وفتح الدال المهملة، وسكون الياء وبالكاف.\nوالقَدَّاح: بفتح القاف، وتشديد الدال المهملة، وبالحاء المهملة.\nوالماجَشون: بفتح الجيم، وضم الشين المعجمة، وبالنون.\nوالكَرابِيْسي. بكسر الباء الموحدة، وسكون الياء، وبالسين المهملة.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤٨) تهذيب الكمال (٣/١١٦١)، تهذيب التهذيب (٩/٢٥)، تقريب التهذيب (٢/١٤٣)، خلاصة تهذيب الكمال (٢/٣٧٧)، الكاشف (٣/١٧)، تاريخ البخاري الكبير (١/٤٢)، تاريخ البخاري الصغير (٢/٣٠٢)، الجرح والتعديل (٧/١١٣٠)، الوافي بالوفيات (٢/١٧١)، تاريخ بغداد (٢/٥٦)، تراجم الأحبار (٤/٣١)، المعين (٣٢)، سير الأعلام (١٠/٥) والحاشية.","vol":"12","page":868},{"text":"<span data-type=\"title\" id=toc-5061>[٢٤٤٩] مُحمدُ بنُ إِدْريس</span>\nهو أبو حاتم محمدُ بنُ إِدْريس بن المُنْذر بن داود بن مِهران الرَّازِي، الحافظ مولى تميم بن حنظلة، وقيل: يعرف بالحَنْظلي لأنه كان يسكنُ دربَ حَنظلةَ بالرَّيِّ. أحدُ الأئمةِ الأعلام المشهورين بالحفظ والإتقان والفقه.\nروى عن قَبِيْصةَ بن عُقبة، ومحمد بن عبد الله الأنصاريّ وأبي زيد النحوي، والأصْمعي، وأبي نُعَيْم، وأبي اليمان.\nروى عنه ابنه عبدُ الرحمن، ويونُسُ بن عبد الأْعلى، والرَّبيعُ بن سليمان، وأبو عبد الرَّحمن النَّسَائي [في «سننه»] (١)، وأبو زُرْعَة الدمشقي، وأبو بكر بن أبي الدنيا.\nمات بالرَّي في سنة سبع وسبعين ومائتين.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٤٩) تهذيب الكمال (٣/١١٦٤)، تهذيب التهذيب (٩/٣١)، تقريب التهذيب (٢/١٤٣)، خلاصة تهذيب الكمال (٢/٣٧٨)، الكاشف (٣/١٨)، الجرح والتعديل (٧/١١٣٣)، نسيم الرياض (٤/٢٩٨)، ثقات (٩/١٣٧)، الوافي بالوفيات (٢/١٨٣)، والحاشية، سير الأعلام (١٣/٢٤٧)، والحاشية.","vol":"12","page":871},{"text":"<span data-type=\"title\" id=toc-5062>[٢٤٥٠] محمدُ بنُ أُسَامَةَ</span>\nهو محمدُ بنُ أُسامَةَ بنِ زيد بن حارثة مولى النبي - ﷺ-، مدنيّ تابعيّ.\nسمع أباه.\nروى عنه الأَعْرَجُ، وسَعيد بن عُبيد بن السبّاق، ويزيدُ بن عبد الله بن قُسَيْط.\nالسَّبَّاق: بتشديد الباء الموحدة، وبالقاف.\nوقُسَيْط: بضم القاف، وفتح السين المهملة، وسكون الياء، وبالطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥٠) تهذيب الكمال (٣/١١٦٦)، تهذيب التهذيب (٩/٣٧)، تقريب التهذيب (٢/١٤٣)، خلاصة تهذيب الكمال (٢/٣٧٨)، الكاشف (٣/١٨)، تاريخ البخاري الكبير (١٩٨)، الجرح والتعديل (٧/١١٣٦)، ميزان الاعتدال (٣/٤٦٨)، لسان الميزان (٥/٦٥)، ثقات (٥/٣٥٣)، تراجم الأحبار (٤/٩٣)، الوافي بالوفيات (٢/١٨٧)، والحاشية، طبقات ابن سعد (٥/١٨٣) .","vol":"12","page":871},{"text":"<span data-type=\"title\" id=toc-5063>[٢٤٥١] محمدُ بنُ إسحاق</span>\nهو أبو بكر، وقيلَ: أبو عبد الله محمد بن إسحاق بن يَسار المدني، مولى قَيسِ بنِ مَخْرَمة بن المُطَّلب بن عبد مناف، تابعي.\nرأى أنس بنَ مالك، وسعيدَ بنَ المسيب، وسمع القاسم بن محمد بن الصديق، وأبَان بن عثمان بن عفان، ومحمد بن علي الباقر، وأبا سَلَمة ابن عبد الرحمن بن عوف، وعبد الرَّحمن بن هُرْمُز الأعرج، ونافعًا مولى ابن عمر، والزُّهري، وغيرَهم.\nحدَّث عنه الأئمةُ العلماءُ يحيى بن سعيد الأنصاري، وسفيان الثوري، وابن جُرَيْج، وشعبة، وجَرير بن حازم، وحمّاد بن سلمة، وحمّاد بن زيد، وشريك بن عبد الله النخعي، وابن عُيَيْنةَ.\nكان عالمًا بالسيرة، والمغازي، وأيامِ الناس، وأخبار المبتدأ، وقصص الأنبياء، وعلم الحديث، والقرآن، والفقه، قدِمَ بغدادَ وحدَّث بها.\nومات بها سنة خمسين ومائة، وقيل: سنة إحدى وخمسين وقيل: سنة اثنتين، وقيل: سنة ثلاث، ودفن بمقبرة الخَيْزُران في الجانب الشرقي (١) .\nيَسار: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة.\nومَخْرمة: بفتح الميم، وسكون الخاء المعجمة، وبالراء.\n_________\n(١) انظر \" عيون الأثر \" ١ / ١٠ - ٢١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥١) تهذيب الكمال (٣/١١٦٧)، تهذيب التهذيب (٩/٣٨)، تقريب التهذيب (٢/١٤٤)، خلاصة تهذيب الكمال (٢/٣٧٩)، الكاشف (٣/١٩)، تاريخ البخاري الصغير (٢/١١١)، الجرح والتعديل (٧/١٠٨٧)، ميزان الاعتدال (٣/٢٤، ٨/٤)، لسان الميزان (٥/٧٣، ٧/٣٥١)، الوافي بالوفيات (٢/١٨٨)، طبقات ابن سعد (٧/٦٧)، ثقات (٧/٣٨٠)، تاريخ الثقات (٤٠٠)، معرفة الثقات (١٥٧١)، سير الأعلام (٧/٣٣)، والحاشية، المغني (٥/٥٢٧)، ترغيب (٤/٥٧٧)، مجمع (٢/٤٨، ٥/٥٠، ٦/١٨٧) .","vol":"12","page":871},{"text":"<span data-type=\"title\" id=toc-5064>[٢٤٥٢] محمدُ بنُ إسحاق بنُ مَنْدَة</span>\nهو أبو عبد الله محمدُ بنُ إسحاق بن يحيى بنُ مَنْدَة، الحافظ الأصْفَهاني صاحبُ كتابِ «أسماء الصحابة» وله التصانيف الكثيرة وهو إِمام مشهور.\nسمع أبا علي بن علي النيسابوري، ومحمد بن محمد بن الأزْهَر، وأحمدَ بن محمدِ بن زياد.\nروى عنه شُجاعُ، وأحمدُ ابنا علي بن شجاع المَصْقَلي، وغيرهما.\nمات سنة خمس وتسعين وثلاثمائة، له ذِكْر في مناقب مسلم. (١) ⦗٨٧٢⦘\nمَنْدَه: بفتح الميم، وسكون النون، وفتح الدال المهملة.\nوالمَصْقَلي: بفتح الميم، وسكون الصاد المهملة، وفتح القاف.\n_________\n(١) ١ / ١٨٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥٢) سير الأعلام (١٧/٢٨)، الشذرات (٤/٥٠٤) .","vol":"12","page":871},{"text":"<span data-type=\"title\" id=toc-5065>[٢٤٥٣] مُحمدُ بنُ إسماعيلَ البخاري</span>\nهو أبو عبد الله مُحمدُ بنُ إسماعيلَ البخاري صاحب «الصحيح» .\nتقدَّم ذِكْره في الباب الرابع من المقدمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥٣) تهذيب الكمال (٣/١١٦٩)، تهذيب التهذيب (٩/٤٧)، تقريب التهذيب (٢/١٤٤)، خلاصة تهذيب الكمال (٢/٣٧٩)، الكاشف (٣/١٩)، الجرح والتعديل (٧/ص/١٩١)، نسيم الرياض (١/١٤٦)، ثقات (٩/١١٣)، الوافي بالوفيات (٢/٢٠٦)، المحدث الفاضل (٢٠٧)، تاريخ بغداد (٢/٤)، معجم طبقات الحفاظ (ص/١٥١) .","vol":"12","page":872},{"text":"<span data-type=\"title\" id=toc-5066>[٢٤٥٤] محمدُ بنُ الأشعث</span>\nهو أبو القاسم محمد بن الأشْعث بن قيس الكندي، تقدَّم تمام نسبه عند ذكر أبيه، عدادهُ في الكوفيين.\nسمع عائشة.\nروى عنه الشَّعبيُّ، وسُليمان بنُ يَسار، والزُّهريُّ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥٤) تهذيب الكمال (٣/١١٧٦)، تهذيب التهذيب (٩/٦٤)، تقريب التهذيب (٢/١٤٦)، خلاصة تهذيب الكمال (٢/٣٨٢)، الكاشف (٣/٢٢)، تاريخ البخاري الكبير (١/٢٢)، الجرح والتعديل (٧/١١٤٣)، المغني (٥٣١٥)، ثقات (٥/٣٥٢)، البداية والنهاية (٥١، ٢٨٧)، الوافي بالوفيات (٢/٢٢٨) .","vol":"12","page":872},{"text":"<span data-type=\"title\" id=toc-5067>[٢٤٥٥] مُحمدُ بنُ أبي أُمامةَ</span>\nهو مُحمدُ بنُ أبي أُمامةَ، واسم أبي أُمامةَ أسعد بن سهل بن حُنَيْف الأنْصاريُّ الأَوْسيُّ المدنيُّ.\nسمع أباه.\nروى عنه مالكُ بنُ أنس. وهذا محمدُ هو أخو سهل بن أبي أُمامة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥٥) الجرح والتعديل (٧/٢٠٨)، تهذيب التهذيب (٩/٦٧) .","vol":"12","page":872},{"text":"<span data-type=\"title\" id=toc-5068>[٢٤٥٦] محمدُ بنُ إياس</span>\nهو محمدُ بن إياس البكير بن البُكَيْرِ اللَّيْثيّ المدني، تابعي.\nروى عن ابن عباس، وعائشة، وأبي هريرةَ، وابن عمرَ.\nوروى عنه أبو سَلمة بن عبد الرحمن، ونَافَع، وشهد أبوه بدرًا.\nبُكَيْر: بضم الباء الموحدة، وفتح الكاف، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥٦) تهذيب الكمال (٣/١١٧٦)، تهذيب التهذيب (٩/٦٨)، تقريب التهذيب (٢/١٤٦)، خلاصة تهذيب الكمال (٢/٣٨٣)، الكاشف (٣/٢٣)، تاريخ البخاري الكبير (١/٢٠)، الجرح والتعديل (٧/١١٣٤)، الوافي بالوفيات (٢/٢٣٢)، الثقات (٥/٣٧٩)، تراجم الأحبار (٤/٩٣)، طبقات ابن سعد (٥/٢٨٣) .","vol":"12","page":872},{"text":"<span data-type=\"title\" id=toc-5069>[٢٤٥٧] محمدُ بنُ بشَّار</span>\nهو أبو بكر محمدُ بن بَشَّار بن عثمان بن كَيْسان البَصري المعروف ببُنْدار.\nسمع محمد بن جعفر غُنْدَرًا، ووكيع بن الجَرَّاح، وعبد الرحمن بن مَهْدي، ويحيى بن سعيد القطَّان، ومحمد بن أبي عَدي.\nروى عنه إبراهيمُ بن إسحاقَ الحربي، وأبو بكر بن أبي الدنيا، وعبد الله بن أحمد بن حنبل، وأبو بكر بن أبي داود، والقاسم بن زكريا المُطَرِّزُ، وعبد الله بن محمد البَغَوي، ويحيى بن محمد بن صاعد. ⦗٨٧٣⦘\nولد سنة سبع وستين ومائة، ومات في رجب سنة اثنتين وخمسين ومائتين.\nبَشَّار: بفتح الباء الموحدة، وتشديد الشين المعجمة.\nوكَيْسَان: بفتح الكاف، وبالياء تحتها نقطتان، وبالسين المهملة.\nوبُنْدَار: بضم الباء الموحدة، وسكون النون.\nوغُنْدَر: بضم الغين المعجمة، وسكون النون، وبالدال المهملة، والراء.\nوالجَرَّاح: بفتح الجيم، وتشديد الراء، وبالحاء المهملة.\nوالمُطَرِّز: بكسر الراء وتشديدها، وبالزاي.\nوالبَغَوي: بفتح الباء الموحدة، وفتح الغين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥٧) سير أعلام النبلاء (١٢/١٤٤)، شذرات الذهب (٣/٢٣٨) .","vol":"12","page":872},{"text":"<span data-type=\"title\" id=toc-5070>[٢٤٥٨] محمدُ بنُ بكر</span>\nهو أبو بكر محمدُ بنُ بكرِ بن محمد بن عبد الرزَّاق التَّمَّار البَصْري المعروف بابن دَاسة صاحبُ أبي داود السجستاني، وروى عنه كتاب «السنن» .\nروى عنه أبو علي الحَسَنُ السَّمَرْقندي، وأبو علي الرُّوذبَاري.\nدَاسة: بالدال المهملة، وتخفيف السين المهملة.\nالرُّوذبَاري: بضم الراء، وبالذال المعجمة، والباء الموحدة، وبعد الألف راء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥٨) سير الأعلام (١٥/٥٣٨)، الشذرات (٤/٢٤٥) .","vol":"12","page":873},{"text":"<span data-type=\"title\" id=toc-5071>[٢٤٥٩] محمدُ بنُ أبي بكر الثَّقفيّ</span>\nهو محمد بن أبي بكر بن عوف بن رَباح الثقفيُّ تابعي حجازيّ.\nروى عن أنس بن مالك.\nروى عنه مالكُ بنُ أنس، وعثمانُ بنُ عبدِ الرَّحمن بن عثمان، وابنُه عبدُ الله، وموسى بن عقبة.\nرَباح: بالباء الموحدة، والحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٥٩) تهذيب الكمال (٣/١١٧٩)، تهذيب التهذيب (٩/٧٩)، تقريب التهذيب (٢/١٤٨)، خلاصة تهذيب الكمال (٢/٣٨٥)، الكاشف (٣/٢٥)، تاريخ البخاري الكبير (١/٤٦)، الجرح والتعديل (٧/١١٨٠)، تاريخ الإسلام (٥/١٦٢)، تاريخ الثقات (٤٠١)، تراجم الأحبار (٤/٨٩)، الثقات (٥/٣٦٨) .","vol":"12","page":873},{"text":"<span data-type=\"title\" id=toc-5072>[٢٤٦٠] محمدُ بنُ أبي بكر بن عمرو</span>\nهو أبو عبد الملك محمد بن أبي بكر بن محمد بن عمرو بن حَزْم الأنصاري المدنيُّ.\nسمع أباه.\nروى عنه سُفيان بنُ عُيَيْنَة، ومالكُ بنُ أنس، وكان قاضيًا بالمدينة بعد أبيه، وهو أكبر من أخيه عبد الله.\nمات سنة اثنتين وثلاثين ومائة، وهو ابن اثنتين وسبعين سنة. ومات أبوه أبو بكر سنة عشرين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦٠) تهذيب الكمال (٣/١١٧٩)، تهذيب التهذيب (٩/٨٠)، تقريب التهذيب (٢/١٤٨)، خلاصة تهذيب الكمال (٢/٣٨٥)، الكاشف (٣/٢٥)، الجرح والتعديل (٧/١١٧٦)، تاريخ الإسلام (٥/٢٩٤)، الثقات (٧/٣٦٣)، تراجم الأحبار (٤/٨٨)، الوافي بالوفيات (٢/٢٥٩) .","vol":"12","page":873},{"text":"<span data-type=\"title\" id=toc-5073>[٢٤٦١] محمدُ بنُ جعفر غُنْدَر</span>\nهو أبو عبد الله محمد بنُ جعفر البَصْري المعروف بغنْدَر، صاحبُ سعيد بن أبي عَروبة.\nروى عن شُعبةَ بنِ الحجَّاج، وجالسَه نحوًا من عشرين سنة.\nروى عنه محمد بن بَشَّار، بالشين المعجمة.\nمات سنة ثلاث وتسعين ومائة.\nغُنْدَر: بضم الغين المعجمة، وسكون النون، وفتح الدال المهملة وضمها، وبالراء.\nوعَروبة: بفتح العين المهملة، وضم الراء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦١)، تهذيب التهذيب (٩/٩٦) تهذيب الكمال (٣/١١٨٣)، تقريب التهذيب (٢/١٥١)، خلاصة تهذيب الكمال (٢/٣٨٨)، الكاشف (٣/٢٦)، تاريخ البخاري الكبير (١/٥٧)، تاريخ البخاري الصغير (٢/٢٦٩، ٢٧٣)، الجرح والتعديل (٧/١٢٢٣)، ميزان الاعتدال (٣/٥٠٢)، لسان الميزان (٧/٣٥٤)، تاريخ الثقات (٤٠٢)، سير الأعلام (٩/٩٨)، والحاشية، تراجم الأحبار (٣/٢٣٧) .","vol":"12","page":874},{"text":"<span data-type=\"title\" id=toc-5074>[٢٤٦٢] محمدُ بن حَاتم</span>\nهو أبو عبد الله محمدُ بنُ حاتمِ بن مَيْمون يعرف بالسَّمِين، مروزي الأَصْلِ، سكنَ قَطيعةَ الرَّبيع.\nحدَّث عن سفيان بنِ عيينةَ، وعبد الرحمن بن مَهْدي، ويزيدَ بن هارون، ووكيع بن الجَرَّاح.\nروى عنه أبو زُرْعة وأبو حَاتم الرَّازيان، ومُسْلِمُ بنُ الحجَّاج، وجماعة من الأعْلام.\nمات سنة خمس وثلاثين ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦٢) تهذيب الكمال (٣/١١٨٤)، تهذيب التهذيب (٩/١٠١)، تقريب التهذيب (٢/١٥٢)، خلاصة تهذيب الكمال (٢/٣٩٠)، الكاشف (٣/٣٠)، تاريخ البخاري الكبير (١/٧٠)، تاريخ البخاري الصغير (٢/٣٦٦)، الجرح والتعديل (٧/١٣٠٣)، ميزان الاعتدال (٣/٥٠٣)، لسان الميزان (٧/٣٥٤)، ثقات (٩/٨٦)، البداية والنهاية (١٠/٢٧٣)، سير الأعلام (١١/٤٥٠) والحاشية، تاريخ بغداد (٢/٢٦٦)، المغني (٥٣٦٦)، ضعفاء ابن الجوزي (٣/٤٦)، الجمع بين الصحيحين (١٨١٠)، حاشية الإكمال (٤/ ٣٥٥)، طبقات الحفاظ (١٩٩)، معجم طبقات الحفاظ (ص١٥٤)، الوضع في الحديث (٢٦٣)، معجم المؤلفين (٩/١٦٧، ١٦٨)، والحاشية.","vol":"12","page":874},{"text":"<span data-type=\"title\" id=toc-5075>[٢٤٦٣] محمدُ بنُ أبي حَرْمَلَة</span>\nهو محمد بن أبي حَرْملةَ المدينيُّ، مولى عبدِ الرَّحمن بن أبي سُفيان بن حُويطب بن عبد العزّى القرشي.\nسمع ابنَ عمر (١)، وعطاء.\nسمع منه مالكُ بنُ أنس، وابن عيينة.\nحُوَيْطِب: بضم الحاء المهملة، وفتح الواو، وسكون الياء، وكسر الطاء المهملة.\n_________\n(١) في م: عمر، وكلمة \" بن \" سقطت من الناسخ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦٣) تهذيب الكمال (٣/١١٨٦)، تهذيب التهذيب (٩/١١٠)، تقريب التهذيب (٢/١٥٣)، خلاصة تهذيب الكمال (٢/٣٩٢)، الكاشف (٣/٣١)، تاريخ البخاري الكبير (١/٥٩)، الجرح والتعديل (٧/١٣٢٢)، تاريخ الإسلام (٥/٢٩٤)، التعديل والتجريح رقم (٥٩٣)، ثقات (٥/٣٦٥) .","vol":"12","page":874},{"text":"<span data-type=\"title\" id=toc-5076>[٢٤٦٤] محمد بن الحسن بن فرقد</span>\nهو أبو عبد الله محمدُ بنُ الحسنِ بن فَرْقَد الشَّيبانيُّ مولاهم صاحبُ الإمام أبي حَنيفةَ، وإمامُ أهل الرأي، أصلُه دمشقيّ من قرية تُسمَّى حَرستا (١) . قدِمَ أبوه العراقَ فولد محمدُ بوَاسط، ونشأَ بالكوفةِ. ⦗٨٧٥⦘\nوسمعِ أبا حنيفة، ومِسْعرِ بن كِدام، والثوريّ، ومالك بن مِغْوَل، وكتبَ عن مالكِ بن أنس، أبي عَمْرو الأَوْزاعيّ، وأبي يوسف القاضي، وسكن بغدادَ وحدَّث بها.\nوروى عنه محمد بن إدريس الشَّافعي، وهشام بن عُبيد الله (٢) الرَّازي، وأبو عُبيد القاسم بن سلاَّم، وإسماعيل بن تَوْبَةَ، وعلي بن مسلم، وغيرهم.\nكان الرَّشيدُ ولاَّه القضاءَ، فخرجَ معه إلى خُراسان، فمات بالرَّيّ، ودُفن بها.\nوُلِدَ سنةَ اثنتين وثلاثين ومائة، ونظرَ في الرأي فغَلبَ عليه، وعُرِفَ به. وتُوفي سنة تسع وثمانين ومائة، وهو ابن ثمان وخمسين سنة. قال محمد بن الحسن: ترك لي أبي ثلاثين ألف درهم، فأنفقتُ خمسة عشر ألفًا على النحو والشعر، وخمسة عشر ألفًا على الحديث والفقه، وقال: أقمتُ على باب مالك ثلاث سنين وكَسْرًا، وبالغ الشافعي في مدحه والثناء عليه.\nمِغْوَل: بكسر الميم، وسكون الغين المعجمة، وفتح الواو.\nوفَرْقَد: بفتح الفاء، وسكون الراء، وبالقاف.\nوسلاَّم: بتشديد اللاّم.\n_________\n(١) في خ وم: \" حرزتا \"، وبهامش خ: \" حرسته \" وهو الصواب.\n(٢) في خ: عبد الملك.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦٤) سير أعلام النبلاء (٩/١٣٤)، الشذرات (٢/٤٠٧) .","vol":"12","page":874},{"text":"<span data-type=\"title\" id=toc-5077>[٢٤٦٥] مُحمدُ بنُ الحسنِ بن فُوْرَك</span>\nهو أبو بكر محمد بن الحسن بن فُوْرك الإِمام المتكلم الأصولي الأَصْفَهاني، المشار إليه في عصره، له ذِكْر في من كان على رأس المائة الرابعة (١) .\nمات سنة ست وأربعمائة ونُقِلَ إلى نَيْسَابور، ودُفنَ بالحِيْرة.\nفُوْرك: بضم الفاء، وسكون الواو، وبالراء، والكاف.\n_________\n(١) ١١ / ٣٢٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦٥) سير الأعلام (١٧/٢١٤)، شذرات الذهب (٥/٤٢) .","vol":"12","page":875},{"text":"<span data-type=\"title\" id=toc-5078>[٢٤٦٦] محمدُ بن الحسن المَاوردي</span>\nهو أبو غَالب محمدُ بنُ الحسنِ بن عليِّ المَاورديُّ البصريُّ. أحدُ رواةِ «سنن أبي داود» من الطريق التي رويناها، وهو شيخُ شيخنا الإمام ضياء الدين أبي أحمد عبد الوهاب بن علي، رواها الماوردي عن أبي علي التُّسْتري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦٦) سير أعلام النبلاء (١٩/٥٨٩)، شذرات الذهب (٦/١٢٥) .","vol":"12","page":875},{"text":"<span data-type=\"title\" id=toc-5079>[٢٤٦٧] محمدُ بن الحسين</span>\nهو أبو العِزِّ محمد بن الحسين بن بُنْدار القلانسي الوَاسطي المقرئ، له ذِكْر في من كان على رأسِ المائة الخامسة (١) . ⦗٨٧٦⦘\nبُنْدار: بضم الباء، وسكون النون، كان إمامًا في القراءة، وإليه انتهتِ الروايةُ فيها.\nمات سنة تسع عشرة وخمسمائة، وقيل: مات بواسط سنة إحدى وعشرين.\n_________\n(١) ١١ / ٣٢٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦٧) المنتظم (١٠/٨)، طبقات السبكي (٦/٩٧) .","vol":"12","page":875},{"text":"<span data-type=\"title\" id=toc-5080>[٢٤٦٨] محمدُ بنُ الحنفيَّة</span>\nهو أبو القاسم محمد بن علي بن أبي طالب الهاشميّ القرشيّ، وأُمُّه خَوْلَةُ بنتُ جَعْفر بن قيس الحنفية، ويقال: بل كانت أمه من سبي اليَمَامة فصارتْ إلى عليِّ بن أبي طالب، وقالت أسماءُ بنتُ أبي بكر: رأيتُ أمَّ محمدِ بنِ الحنفيَّة سِنْديَّة سوداءَ، وكانتْ أَمَة لبني حَنيفة.\nروى عن أبيه.\nروى عنه ابنُه إبراهيم.\nمات بالمدينة في سنة إحدى وثمانين وله خمس وستون سنة، ودُفنَ بالبقيع ... (١) .\n_________\n(١) بياض في خ مقداره سطر، وفي م مقداره سطرين ونصف تقريبًا.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦٨) تهذيب الكمال (٣/١٢٤٥)، تهذيب التهذيب (٩/٣٥٠)، تقريب التهذيب (٢/١٩٢)، خلاصة تهذيب الكمال (٢/٤٤٠)، الكاشف (٣/٧٩)، تعجيل المنفعة (٩٦٠)، تاريخ البخاري الكبير (١/١٨٣)، تاريخ البخاري الصغير (١/٢٧٤-٢٧٦)، الجرح والتعديل (٨/١١٧)، تاريخ الثقات (٤١٠)، معرفة الثقات (رقم (١٦٣)، سير الأعلام (٤/٤٠١)، والحاشية، معجم طبقات الحفاظ (ص١٦٣) نسيم الرياض (١/٢٣٤)، تراجم الأحبار (٤/٢٦)، ثقات (٥/٣٤٨)، طبقات الحفاظ (٤٩)، جامع التحصيل ٣٢٧)، الجمع بين الصحيحين (١/١٧٠١)، ديوان الإسلام (ت٣١٩) .","vol":"12","page":876},{"text":"<span data-type=\"title\" id=toc-5081>[٢٤٦٩] محمدُ بنُ حُنَيْن</span>\nهو محمد بن حنين، مولى العبَّاس بن عبد المطَّلب، وأخو عبدُ الله بن حُنَيْن.\nروى عن ابن عباس.\nروى عنه عمرُو بنُ دينار.\nحُنَيْنُ: بضم الحاء المهملة، وفتح النون الأولى، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٦٩) تهذيب الكمال (٣/١١٩١)، تهذيب التهذيب (٩/١٣٦)، تقريب التهذيب (٢/١٥٦)، ميزان الاعتدال (٣/٥٣٢)، التمهيد (٢/٣٧) .","vol":"12","page":876},{"text":"<span data-type=\"title\" id=toc-5082>[٢٤٧٠] محمدُ بنُ خَازم</span>\nهو أبو مُعاويةَ محمدُ بنُ خَازم السَّعْديُّ التميميُّ، مولى سَعْد بن زيد. من أهل الكوفة، وكان ضريرًا، يقال: إنَّه عمِيَ وهو ابن أربع، وقيل: ثمانِ سنين.\nحدَّث عنه: الأعْمش، وهشَام بن عُرْوة، وإسماعيل بن أبي خالد، وأبي إسحاقَ الشَّيباني، وليث بن أبي سُلَيْم.\nروى عنه أحمدُ بنُ حنبل، وابن معين، وزُهير بنُ حرب، والحسن بن عَرَفة.\nمات سنة أربع وتسعين ومائة، وقيل: سنة خمس وتسعين، وولدَ سنة ثلاث عشرة ومائة.\nخَازِم: بالخاء المعجمة، والزاي.\nوسُلَيْم: بضم السين، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧٠) تهذيب الكمال (٣/١١٩٢)، تهذيب التهذيب (١٣٧١٩)، تقريب التهذيب (٢/١٥٧)، خلاصة تهذيب الكمال (٢/٣٩٧)، الكاشف (٣/٣٧)، تاريخ البخاري الكبير (١/٧٤)، الجرح والتعديل (٧/١٣٦٠)، ميزان الاعتدال (٣/٥٣٣)، لسان الميزان (٧/٣٥٦)، تاريخ الثقات (٤٠٣)، ثقات (٧/٤٤١)، طبقات الحفاظ (١٢٢)، طبقات ابن سعد (٦/٣٩٢)، نسيم الرياض (٢/١٢٥)، الوافي بالوفيات (٣/٣٤)، سير الأعلام (٩/٧٣) .","vol":"12","page":876},{"text":"<span data-type=\"title\" id=toc-5083>[٢٤٧١] محمدُ بنُ خَالد</span>\nهو محمدُ بنُ خَالد السلمي.\nروى عن أبيه عن جَدِّه، ولجَدِّه صحبة، حديثُه في فضلِ النوائب والمرضِ، أخرجه أبو داود (١) .\n_________\n(١) انظر الحديث رقم (٧٣٥١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧١) تهذيب الكمال (٣/١١٩٤)، تهذيب التهذيب (٩/١٤٥)، تقريب التهذيب (٢/١٥٨)، خلاصة تهذيب الكمال (٢/٣٩٨)، الكاشف (٣/٣٩)، تاريخ البخاري الكبير (١/٧٣)، الجرح والتعديل (٧/٣٢٩)، ميزان الاعتدال (٣/٥٥٣)، لسان الميزان (٥/٥٤، ٧/٣٥٧)، المغني (٥٤٥٨) .","vol":"12","page":877},{"text":"<span data-type=\"title\" id=toc-5084>[٢٤٧٢] محمدُ بنُ راشد</span>\nهو أبو يحيى محمدُ بنُ راشد الخُزَاعيُّ الشَّاميُّ.\nسمع مكحولًا، وسليمانَ بنَ موسى، وابن عَقِيل.\nسمع منه أبو نُعَيْم، وعَازم بن الفضل، وقال عبد الرَّزَّاق: ما رأيت رجلًا في الحديث أورع منه. مات [[بعد]] سنة ستين ومائة.\nنُعَيْم: بضم النون، وفتح العين المهملة.\nوعازم: بالعين المهملة وبالزاي.\nوعَقِيل: بفتح العين، وكسر القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧٢)، تهذيب التهذيب (٩/١٦٠)، ميزان الاعتدال (٣/٥٤٤)، ضعفاء ابن الجوزي (٣/٥٧) .","vol":"12","page":877},{"text":"<span data-type=\"title\" id=toc-5085>[٢٤٧٣] محمدُ بنُ راشد السُّلمي</span>\nهو محمد بنُ راشد السّلميُّ الكوفيُّ، وهو أخو إسماعيل بن راشد، ويُكنى راشد أبوهما أبا إسماعيلَ.\nسمع محمدُ بنُ راشدِ سعيدَ بنَ جُبَيْر.\nروى عنه الثوريُّ.\nقال البخاري: محمدُ وإخوته الثلاثة إسماعيل، وعمرو، والثالث لا يحضرني، وُلدوا في بطن واحد، وعامَّتُهم محدَثون أو كُلُّهم.\nمات سنة ست وأربعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧٣) التاريخ الكبير (١/٨٠)، تهذيب التهذيب (٩/٦٤) .","vol":"12","page":877},{"text":"<span data-type=\"title\" id=toc-5086>[٢٤٧٤] محمدُ بن رافع</span>\nهو أبو عبدِ الله محمدُ بنُ رَافع بن أبي يزيد النيسابوريُّ.\nسمع محمدُ بنُ الحسنِ بن آتَش، وعبد الرَّزَّاق.\nمات سنة خمس وأربعين ومائتين.\nآتَش: بمد الألف، وفتح التاء فوقها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧٤) تهذيب الكمال (٣/١١٩٦)، تهذيب التهذيب (٩/١٦٠)، تقريب التهذيب (٢/١٦٠)، خلاصة تهذيب الكمال (٢/٤٠٢)، الكاشف (٣/٤٢)، تاريخ البخاري الكبير (١/٨١)، تاريخ البخاري الصغير (٢/٣٨٣)، الجرح والتعديل (٧/١٣٩١)، الصبر (١/٩٤٤٥، المعين (٩٨٠)، ثقات (٩/١٠٢)، البداية والنهاية (١٠/٣٤٦)، أربع رسائل (١٧٦)، طبقات الحفاظ (٢٢١)، الوافي بالوفيات (٣/٦٨)، التمهيد (١/٢٥٥)، سير الأعلام (١٢/٢١٤) والحاشية.","vol":"12","page":877},{"text":"<span data-type=\"title\" id=toc-5087>[٢٤٧٥] محمدُ بنُ أبي رَزِين</span>\nهو محمد بن أبي رَزِيْن.\nسمع أمَّهُ.\nسمع منه سُليمانُ بنُ حرب البصريّ، حديثه في أشراط الساعة (١) .\n_________\n(١) انظر الحديث رقم (٧٩١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧٥) تهذيب الكمال (٣/١١٩٧)، تهذيب التهذيب (٩/١٦٣)، تقريب التهذيب (٢/١٦١)، خلاصة تهذيب الكمال (٢/٤٠٣)، الكاشف (٣/٤٢)، تاريخ البخاري الكبير (١/٨٢)، الجرح والتعديل (٧/١٣٩٩)، ميزان الاعتدال (٣/٥٤٥)، لسان الميزان (٧/٣٥٨)، المغني (٥٤٩٨)، ثقات (٧/٤٢٢) .","vol":"12","page":877},{"text":"<span data-type=\"title\" id=toc-5088>[٢٤٧٦] محمدُ بنُ رُكَانَة</span>\nهو مُحمدُ بنُ رُكَانَة القُرَشيُّ.\nروى عن أبيه. قال البخاريُّ: إسناده مجهول لا يعرف سماع بعضه من بعض.\nروى عنه ابنه أبو جعفر.\nرُكَانة: بضم الراء، وتخفيف الكاف، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧٦) الجرح والتعديل (٧/٢٥٥)، التهذيب (٩/١٦٣) .","vol":"12","page":878},{"text":"<span data-type=\"title\" id=toc-5089>[٢٤٧٧] محمدُ بنُ زياد</span>\nهو أبو الحارث محمدُ بنُ زِياد، مولى عثمان بنِ مظعون الجُمَحِيُّ البصريُّ.\nسمع أبا هريرة.\nروى عنه شُعبة، وحمادُ بنُ سلمة.\nمظعون: بالظاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧٧) التهذيب (٩/١٦٩)، الجرح والتعديل (٧/٢٥٧) .","vol":"12","page":878},{"text":"<span data-type=\"title\" id=toc-5090>[٢٤٧٨] محمدُ بن زِياد</span>\nهو أبو سفيان محمد بن زياد الألْهانيُّ الحمصيُّ.\nسمع أبا أمامة.\nسمع منه بَقِيَّةُ، وإسماعيل بن عيَّاش، وعبد الله بن سلام.\nالأَلْهاني: بفتح الهمزة، وسكون اللام، وبالنون.\nوبَقِيَّة: بفتح الباء الموحدة، وكسر القاف، وتشديد الياء تحتها نقطتان.\nوعيَّاش: بياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧٨) تهذيب الكمال (٣/١٩٩)، تهذيب التهذيب (٩/١٧٠)، تقريب التهذيب (٢/١٦٢)، خلاصة تهذيب الكمال (٢/٤٠٤)، الكاشف (٣/٤٤)، تاريخ البخاري الكبير (١/٨٣)، الجرح والتعديل (٧/١٤٠٨)، ميزان الاعتدال (٣/٥٥١)، لسان الميزان (٧/٣٥٨)، تاريخ الإسلام (٥/٢٩٥)، تاريخ الثقات (١١٩٧)، المعين رقم (٤٢٤)، ثقات (٥/٣٧٢)، الحلية (٦/١١٢)، سير الأعلام (٦/١٨٨) .","vol":"12","page":878},{"text":"<span data-type=\"title\" id=toc-5091>[٢٤٧٩] محمدُ بن زِياد الأعرابي</span>\nهو أبو عبد الله محمدُ بنُ زياد المعروف بابن الأعْرابي، وهو مولى بني هاشم. صاحب اللغةِ، كان أحدَ العالمين بها، والمشهورين بمعرفتها، ويقال: لم يكن في الكوفيين أشبَهُ برواية البصريين منه.\nروى عن أبي مُعاوية الضَّرير، والمُفضَّل الضَّبِّيِّ والكتابي.\nروى عنه إبراهيمُ الحَرْبي، وأبو العبَّاسِ تغلبُ، وابن السِّكِّيت، وأبو شُعَيب الحَرَّاني، أخذَ على العلماءِ، واستدركَ على الفضلاءِ، وكان رأسًا في كلامِ العرب وخطَّأ كثيرًا من نقلةِ اللغةِ.\nمات سنة إحدى وثلاثين ومائتين بسر من رأى، وله ثمانونَ سنة فيما يُقال.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٧٩) سير أعلام النبلاء (١٠/٦٨٧)، شذرات الذهب (٣/١٤١) ..","vol":"12","page":878},{"text":"<span data-type=\"title\" id=toc-5092>[٢٤٨٠] محمدُ بنُ زيد</span>\nهو محمدُ بنُ زيدِ بن مُهاجر بن قُنْفذ التَّيميُّ القُرشيُّ المدينيُّ.\nروى عن ابن عمر، وعن أبيه، وأُمِّهِ، وعن أمِّ سلمةَ.\nروى عنه مالكُ بن أنس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨٠) تهذيب الكمال (٣/١٩٩٣)، تهذيب التهذيب (٩/١٧٣)، تقريب التهذيب (٢/١٦٢)، خلاصة تهذيب الكمال (٢/٤٠٥)، الكاشف (٣/٤٥)، تاريخ البخاري الكبير (١/٨٤)، الجرح والتعديل (٧/١٤٠١)، تاريخ الإسلام (٥/٢٩٥)، ثقات (٥/٣٦٤)، تاريخ الثقات (٤٠٤)، تاريخ أسماء الثقات (١٢٥٣)، تراجم الأحبار (٤/٦٦)، معرفة الثقات (رقم ١٥٩٧) .","vol":"12","page":878},{"text":"<span data-type=\"title\" id=toc-5093>[٢٤٨١] محمدُ بنُ سَالم</span>\nهو محمد بنُ سَالم البَصريُّ.\nسمع ثَابتًا البُنانيّ عن أنس.\nسمع منه محمدُ بنُ عيسى بن محمد الطبَّاع، ومُسدد.\nالبُنانيّ: بضم الباء الموحدة، وتخفيف النون الأولى.\nوالطبَّاع: بتشديد الباءِ الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨١) تهذيب الكمال (٣/١٢٠٠)، تهذيب التهذيب (٩/١٧٧)، تقريب التهذيب (٢/١٦٣)، خلاصة تهذيب الكمال (٢/٤٠٥)، الكاشف (٣/٤٦) .","vol":"12","page":878},{"text":"<span data-type=\"title\" id=toc-5094>[٢٤٨٢] محمدُ بن السَّائبْ</span>\nهو محمدُ بنُ مُسلم بن السَّائبِ بن خبَّاب صاحب المَقْصُوْرَة. ⦗٨٧٩⦘\nسمع أنس بنَ مالك، وأبا عبد الرحمن مولى أم فهم.\nروى عنه مُصعبُ بن ثابت، والعلاءُ بن عبد الرحمن.\nخَبَّاب: بفتح الخاء المعجمة، وتشديد الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨٢) الجرح والتعديل (٨/٧٦)، تهذيب التهذيب (٩/٤٤٣) .","vol":"12","page":878},{"text":"<span data-type=\"title\" id=toc-5095>[٢٤٨٣] محمدُ بنُ سَعيد</span>\nهو أبو عبدِ الرَّحمن محمدُ بنُ سعيد الشَّامي، ويقال: ابن أبي قَيْس، ويقال: ابن حسَّان المصلوبُ في الزندقِة، وهو متروك الحديث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨٣) تهذيب الكمال (٣/١٢٠٢، ١٢٠٧)، تهذيب التهذيب (٩/١٨٤)، تقريب التهذيب (٢/١٦٤)، خلاصة تهذيب الكمال (٢/٤٠٧)، الكاشف (٣/٤٧)، تاريخ البخاري الكبير (١/١٢٣)، تاريخ البخاري الصغير (٢/٩٤)، الجرح والتعديل (٨/٥٩٥)، ميزان الاعتدال (٣/٥٦١، ٤/٧٧)، لسان الميزان (٥/٤٣٩، ٧/٣٦٠)، المغني (٥٥٥٣)، الكامل (٦/١٥٠)، تاريخ الإسلام (٦/١٩١) مجمع (١/٢٣٣، ٢٥٢، ٢٨٦، ٢٦٢، ٨/٨٣) .","vol":"12","page":879},{"text":"<span data-type=\"title\" id=toc-5096>[٢٤٨٤] محمدُ بنُ سليمان الباغندي</span>\nهو أبو بكر محمدُ بنُ سُليمانَ بن الحارث الوَاسطي المعروف بالبَاغَنْدي.\nسكن بغدادَ، وحدَّثَ بها عن محمد بنِ عبد الله الأنصاريّ، وعُبَيْد الله بن موسى العَبْسي، وثابتِ بن محمدِ الزَّاهد، والفَضْل بن دُكَيْن، وأبي الوليد الطيالسي.\nروى عنه القاضي المَحَاملي، وأبو عمرو بن السَّمَّاك، وأبو بكر الشَّافعي، وإسماعيلُ بن محمد الصَّفَّار، وأبو داود السجستاني.\nمات سنة ثلاث وثمانين ومائتين.\nالبَاغَنْدي: بالباء الموحدة، وفتح الغين المعجمة، وسكون النون، وبالدال المهملة.\nودُكَيْن: بضم الدال المهملة، وفتح الكاف، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨٤) سير أعلام النبلاء (٣/٣٨٦)، الشذرات (٣/٣٤٦) .","vol":"12","page":879},{"text":"<span data-type=\"title\" id=toc-5097>[٢٤٨٥] محمدُ بن [سُليمانَ] الأَنْباريُّ</span>\nهو محمدُ بنُ سُليمان الأَنْباري، وكنية سليمان أبو داود.\nسمعَ وَكيع بن الجرَّاح، وأبا أسامةَ حمادَ بنَ أسامةَ، وعبد الوهَّاب بن عطاء.\nروى عنه أبو داود السِّجستاني،ويعقوب بن شيبةَ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨٥) تهذيب الكمال (٣/١١٩٦، ١٢٠٦)، تهذيب التهذيب (٩/٢٠٣)، تقريب التهذيب (٢/١٦٧)، خلاصة تهذيب الكمال (٢/٤١٠، ٤٠١)، الكاشف (٣/٥٠)، تاريخ البخاري الكبير (١/٩٨)، الجرح والتعديل (٧/ص/٢٦٧)، تاريخ بغداد (٥/٢٩٢) .","vol":"12","page":879},{"text":"<span data-type=\"title\" id=toc-5098>[٢٤٨٦] محمدُ بنُ سِيْرِين</span>\nهو أبو بكر محمد بن سِيرين، مولى أنس بن مالك، من سبي عينِ التَّمْر.\nروى عن أنسِ، وابنِ عمر، وأبي هريرة.\nروى عنه الشَّعبيُ، وأيوبُ السَّختيانيّ، وقتادةُ، وسَلمة بن عَلْقمة، وخلق كثير.\nكان فقيهًا عالمًا زاهدًا عابدًا ورعًا محدثًا من مشاهير التابعين، وجلِتهم، لقي صدرًا كثيرا من الصحابة، واشتهر بفنون علوم الشريعة. ⦗٨٨٠⦘\nمات سنة عشر ومائة وهو ابن سبع وسبعين سنة، وقيل: إنه ولد لسنتين بقيتا من خلافة عثمان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨٦) تهذيب الكمال (٣/١٢٠٨)، تهذيب التهذيب (٩/٢١٤)، تقريب التهذيب (٢/١٦٩)، خلاصة تهذيب الكمال (٢/٤١٢)، الكاشف (٣/٥١)، تاريخ البخاري الكبير (١/٩٠)، تاريخ البخاري الصغير (٢٢١/٤٤٣)، الجرح والتعديل (٧/١٥١٨)، المعين (٣٢٧)، تاريخ الثقات (٤٠٥)، معجم طبقات الحفاظ (ص٥٧)، البداية والنهاية (٩/٢٦٧)، الوافي بالوفيات (٣/١٤٦)، طبقات ابن سعد (٧/١٤٠، ٩/١٧٤)، نسيم الرياض (٢/٤٠٨)، تراجم الأحبار ٤/١٠)، ثقات (٥/٣٤٩)، الحلية (٢/٢٦٣)، طبقات الحفاظ (٣١)، تذكرة الحفاظ (١/٧٧، ١٧٣) .","vol":"12","page":879},{"text":"<span data-type=\"title\" id=toc-5099>[٢٤٨٧] محمدُ بنُ صَالح</span>\nهو أبو بكر، محمدُ بنُ صالحِ بن عبد الرحمن الأنماطي المعروف بكَيْلَجَة.\nسمع مُسلمَ بنَ إبراهيمَ، وعفّان بن مسلم.\nروى عنه يحيى بنُ محمد بن صَاعد، والقاضي أبو عبد الله المَحَامِلي، ومحمد بن مَخْلد، وغيرهم.\nكان حافظًا ثقة متقنًا.\nمات بمكةَ سنة إحدى وسبعين ومائتين.\nمَخْلَد: بفتح الميم، وسكون الخاء المعجمة، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨٧) تهذيب الكمال (٣/١٢١١)، تهذيب التهذيب (٩/٢٢٦)،تقريب التهذيب (٢/١٧٠)، خلاصة تهذيب الكمال (٢/٤١٤)، معجم طبقات الحفاظ (ص١٥٧)، طبقات الحفاظ (٢٦٤)، تاريخ بغداد (٥/٣٥٨)، سير الأعلام (١٢/٥٢٤) والحاشية.","vol":"12","page":880},{"text":"<span data-type=\"title\" id=toc-5100>[٢٤٨٨] محمدُ بنُ الطّيب</span>\nهو أبو بكر، محمدُ بن الطَّيِّب بن محمد القاضي المعروف بالبَاقِلاَّني البصريُّ الإِمامُ في الأصوْلَيْن.\nسكن بغدادَ وسمع بها من أبي بكر بن مالك القَطيعي، وأبي محمد بن ماسي، وأبي محمد النيسابوري، خرَّج له محمدُ بن أبي الفوارس الحافظ.\nروى عنه القاضي أبو جعفر محمدُ بن أحمد السِّيناني، وله التصانيفُ الكثيرةُ في علمِ الكلام، وهو لشهرته أكبرُ من تعداد صفته، جمعَ بين العلمِ والدينِ والزهد، والعبادة والانتصار لأهل السُّنة والحق، والردّ على أهل الزيغ والضلال، وكان يتفقه لمالك بن أنس، وكان نادرة زمانِه وأعجوبة وقتِه، وهو صاحبُ مَقالة، ورأي في الأصوْلَيْن، مرجوع إلى ما يذهب إليه.\nمات في ذي القعدة سنة ثلاث وأربعمائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨٨) سير أعلام النبلاء (١٧/١٩٠)، الشذرات (٥/٢٠) .","vol":"12","page":880},{"text":"<span data-type=\"title\" id=toc-5101>[٢٤٨٩] محمدُ بنُ عبَّاد</span>\nهو محمد بن عبّاد بن جعفر المخزومي، تابعي مكي في الطبقة الثانية.\nسمع أبا هريرة، وجابرًا، وابن عمرَ، وابن عباس.\nسمع منه ابنُ جُريج، وعمرو، وعبد الحَميد بن حسن، وزياد بن إسماعيل.\nعبَّاد: بتشديد الباء الموحدة.\nوجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٨٩) تهذيب الكمال (٣/١٢١٥)، تهذيب التهذيب (٩/٢٤٣)، تقريب التهذيب (٢/١٧٤)، خلاصة تهذيب الكمال (٢/٤١٨)، الكاشف (٣/٥٧)، تاريخ البخاري الكبير (١/١٧٥)، الجرح والتعديل (٨/٥٦)، ثقات (٥/٣٥٦، ٣٧١)، التمهيد (١/٣٢٩)، تراجم الأحبار (٤/٧٠)، سير الأعلام (٥/١٠٦)، والحاشية، تفسير الثوري (٣٤٣) .","vol":"12","page":880},{"text":"<span data-type=\"title\" id=toc-5102>[٢٤٩٠] محمدُ بنُ عبد الأعلى</span>\nهو محمد بن عبد الأَعْلى الصنعاني، شيخُ أبي عبد الرحمنِ النَّسائي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩٠) تهذيب الكمال (٣/١٢٢٨)، تهذيب التهذيب (٩/٢٨٩)، تقريب التهذيب (٢/١٨٢)، خلاصة تهذيب الكمال (٢/٤٢٠، ٤٢٨)، الكاشف (٣/٦٦)، تاريخ البخاري الكبير (١/١٧٤)، تاريخ البخاري الصغير (٢/٣٨٣)، الجرح والتعديل (٧/١٥٩٨، ٨/٧٠)، ثقات (٩/١٠٤)، الوافي بالوفيات (٣/ ٢٠٨) .","vol":"12","page":881},{"text":"<span data-type=\"title\" id=toc-5103>[٢٤٩١] محمدُ بنُ عبدِ الرَّحمن بنِ الأَسْوَدِ</span>\nهو أبو الأسْود مُحمد بنُ عبد الرحمن بن الأَسْود بن نَوْفَل بن خُوَيْلد بن أَسد بن عبد العُزَّى الأسديُّ القُرَشيُّ، يتيم عُروة بن الزبير.\nسمع عبدَ الله بن الزُّبير، وعروة، وعِكرمة.\nروى عنه الزُّهري، وهِشامُ بن عروةَ، ومالكُ بن أنس. وهو مدني الأصل، كان صاحبَ عزلة وحج وغزو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩١) تهذيب الكمال (٣/١٢٣٣)، تهذيب التهذيب (٢/١٨٥)، الكاشف (٣/٧٠)، تاريخ البخاري الكبير (١/١٥٣)، الجرح والتعديل (٧/١٧٣٥) ثقات (٧/٣٦٤)، تراجم الأحبار (٤/١٩)، المعين (٤٥٠)، تاريخ أسماء الثقات (١١٩٥)، سير الأعلام (٦/١٥٠)، والحاشية، تاريخ الإسلام (٥/٢٩٦) .","vol":"12","page":881},{"text":"<span data-type=\"title\" id=toc-5104>[٢٤٩٢] محمدُ بنُ عبدِ الرَّحمن بن ثَوْبَان</span>\nهو محمد بن عبد الرحمن بن ثَوْبان، مولى بني عامر بن لؤي القرشي المدني.\nسمع ابنَ عمَر، وأبا هريرةَ، وأبا سعيد، وزيد بن ثابت.\nروى عنه الزُّهري، ويزيدُ بن قُسَيْط.\nثَوْبان: بالثاء المثلثة، وبالباء الموحدة.\nوقُسَيْط: بضم القاف، وفتح السين المهملة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩٢) تهذيب الكمال (٣/١٢٢٩)، تهذيب التهذيب (٩/٢٩٤)، تقريب التهذيب (٢/١٨٢)، خلاصة تهذيب الكمال (٢/٤٢٩)، الكاشف (٣/٦٧)، تاريخ البخاري الكبير (١/١٥٣)، الجرح والتعديل (٧/١٦٩٧)، ثقات (٥/٣٦٩)، تراجم الأحبار (٤/٦١، ٩١)، مراسيل الرازي (١٨٤)، إسعاف المبسط (٢١٢)، التمهيد (١/١٧٥)، الوافي بالوفيات (٣/٢٢١) .","vol":"12","page":881},{"text":"<span data-type=\"title\" id=toc-5105>[٢٤٩٣] محمدُ بنُ عبدِ الرَّحمن بن أبي ذِئب</span>\nهو أبو الحارث محمد بن عبد الرحمن بن المُغِيْرة بن الحارث بن أبي ذِئْب، واسم أبي ذئب هشام بن شعبة بن عبد الله بن أبي قَيْس القُرشيُّ، أحد بني عامر بن لؤي بن غالب.\nسمع نافعًا، وعكرمة وأبا الزِّناد، والزهريَّ، ومحمد بن المُنكدر.\nروى عنه الثوريُّ، ووَكيعُ، ويزيدُ بن هارونَ، ويحيى بن سعيد القَطَّان، وعبد الله بن المُبارك.\nوُلِدَ سنة ثمانين، ومات سنة تسع وخمسين ومائة، كان إمامًا فاضلًا عالمًا زاهدًا فقيهًا معروفًا. قال أحمد: كان يشبه سعيد بن المُسيَّب، وقال أحمد: كان أفضل من مالكِ بنِ أنس، إلاَّ أن مالكًا أشدُّ تنقية للرجال منه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩٣) تهذيب الكمال (٢/١٢٣٢)، تهذيب التهذيب (٩/٣٠٣)، تقريب التهذيب (٢/١٨٣، ١٨٤) خلاصة تهذيب الكمال (٢/٤٣١)، الكاشف (٣/٦٩)، تاريخ البخاري الكبير (١/١٦٠)، تاريخ البخاري الصغير (٢/٧٣)، الجرح والتعديل (٧/١٧٠٤)، ميزان الاعتدال (٣/٦٢)، تاريخ بغداد (٢/٢٩٦)، تراجم الأحبار (٤/١٦)، طبقات الحفاظ (١٨٢)، الثقات (٧/٣٩)، المعين (٦٠٩)، سير أعلام النبلاء (٧/١٣٩) .","vol":"12","page":881},{"text":"<span data-type=\"title\" id=toc-5106>[٢٤٩٤] محمدُ بنُ عبدِ الرَّحمن بن أبي الزِّنادِ</span>\nهو أبو عبد الله محمد بن عبد الرحمن بن أبي الزِّنَاد، واسم أبي الزّناد عبدُ الله بن ذَكوان المدنيُّ، كان يَطْلُب ⦗٨٨٢⦘ الحديثَ مع أبيه، ولقيَ عامَّةَ شيوخِه، وكان بينهما في السن سبع عشرة سنة، وفي الموت إحدى وعشرين ليلة، سكن بغدادَ وماتَ بها، حديثُه قليل. قال الخطيب أبو بكر البغداديُّ: لا أعلمُ روى عنه غيرُ الواقدي، وكان فيه من الخلال الحسنة: قراءة القرآن، والسُّنة، والعربية، والعروض، والحساب، وغير ذلك. وكان أعلمَ النَّاس بالفرائض وحسابها، وبالحديث إتقانًا، ومعرفة به.\nمات سنة أربع وسبعين ومائة وهو ابن أربع وخمسين سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩٤) الجرح والتعديل (٧/٣١٧)، الشذرات (٢/٢٣٧) .","vol":"12","page":881},{"text":"<span data-type=\"title\" id=toc-5107>[٢٤٩٥] محمدُ بنُ عبدِ الرَّحمن بن عبدِ الله</span>\nهو أبو الرِّجَال محمدُ بنُ عبدِ الرَّحمن بن عبد الله بن حَارثةَ بن النُّعمان الأَنْصاريُّ النجاريُّ.\nسمع أنسَ بن مالك، وأُمَّه عَمْرَةَ بنتَ عبدِ الرَّحمن بن سعد بن زُرارة.\nروى عنه الثوريُّ، ومالكُ بن أنس، ويحيى بن سَعيد الأنصاريّ.\nالرِّجَال: جمع رجل بالجيم.\nوعَمْرَة: بفتح العين المهملة، وسكون الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩٥) تهذيب الكمال (٣/١٢٣٠)، تهذيب التهذيب (٦/٢٩٥)، تقريب التهذيب (٢/١٨٣)، خلاصة تهذيب الكمال (٢/٤٢٩)، الكاشف (٣/٦٧)، تاريخ البخاري الكبير (١/١٥٨)، تاريخ البخاري الصغير (٢/٢٠، ١٠١)، الجرح والتعديل (٧/١٧١٧)، الإكمال (٤/٣٢)، تاريخ أسماء الثقات (١٢٥٢)، رجال الصحيحين (٩١٦٩٤، ثقات (٧/٣٦٦)، الأنساب (٦/٨٤) .","vol":"12","page":882},{"text":"<span data-type=\"title\" id=toc-5108>[٢٤٩٦] محمدُ بنُ عبد الله بن بزيع</span>\nهو مُحَمدُ بنُ عبد الله بن بَزِيْع، شيخُ أبي عبد الرَّحمن النِّسائيُّ، بصري صالح.\nروى عنه يَزيدُ بن زُرَيع، حديثه في العدَّة (١) .\nبَزِيْع: بفتح الباء الموحدة، وكسر الزاي، وسكون الياء، وبالعين المهملة.\nوزُرَيع: بضم الزاي، وفتح الراء.\n_________\n(١) انظر الحديث رقم (٥٩٥٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩٦) تهذيب الكمال (٣/١٢١٧)، تهذيب التهذيب (٩/٢٤٨)، تقريب التهذيب (٢/١٧٥)، خلاصة تهذيب الكمال (٢/٤١٩)، الكاشف (٣/٥٨)، الجرح والتعديل (٧/١٥٩٧)، ثقات (١٠٨) .","vol":"12","page":882},{"text":"<span data-type=\"title\" id=toc-5109>[٢٤٩٧] مُحمدُ بنُ عبدِ الله بن المُثَنَّى</span>\nهو أبو عبد الله محمدُ بنُ عبدِ الله بن المُثَنَّى بن أنس بن مالك الأنصاريُّ البصريُّ.\nسمع أباه، وسُليمان التَّيمي، وحُميد الطَّويل، وحَبيب بن الشَّهيد، ومَالك بن دينار.\nروى عنه أبو الوليد الطَّيَالسي، وقُتَيبةُ بنُ سعيد، [وأحمدُ بنُ حَنْبل، ومحمد بن ⦗٨٨٣⦘ سعيد] (١) ومحمدُ بنُ إسماعيلَ البخاري، وأبو حَاتم الرَّازي، وغيرُهم من الأئمة الأعلام، ولي قضاءَ البصرةِ أيام الرَّشيد بعد مُعاذِ بنِ معاذِ، وقدمَ بغدادَ فولي القضاءَ وحدَّثَ بها، ثم رجعَ إِلى البصرةِ.\nوُلِدَ سنة ثماني عشرة ومائة، ومات سنة خمس عشرة ومائتين.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩٧) تهذيب الكمال (٣/١٢٢٧)، تهذيب التهذيب (٩/٢٨١)، تقريب التهذيب (٢/١٨٠)، خلاصة تهذيب الكمال (٢/٤٢٦)، الكاشف (٣/٦٥)، الجرح والتعديل (٧/١٦٥٩)، الأنساب (١٢/٥٠٧)، المشتبه (ص٦١٨)، الإكمال (٧/٣٠٥) .","vol":"12","page":882},{"text":"<span data-type=\"title\" id=toc-5110>[٢٤٩٨] محمدُ بنُ عبد الله بن مُغفَّل</span>\nهو مُحمدُ بن عبد الله بن مُغفَّل المزني تابعي.\nسمع أباه.\nروى عنه قَيس بن عَبَاية. حديثه في الجهرِ بالتسمية (١) .\nمغفّل: بالغين المعجمة، والفاء المشدّدة.\n_________\n(١) انظر الحديث رقم (٣٤٢٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩٨) الإكمال لابن ماكولا (٧/٢٦٤) .","vol":"12","page":883},{"text":"<span data-type=\"title\" id=toc-5111>[٢٤٩٩] محمدُ بنُ عبد الله الحَاكمُ</span>\nهو أبو عبدِ الله محمدُ بنُ عبد الله بن مُحمدِ بن حَمْدُوْيَه بن نُعَيْم بن الحَكم الحَاكمُ الضَّبيُّ النَّيسابوريُّ المعروف بابن البَيِّع، من أهل الفضل، والعلم، والمعرفة في العلومِ المتنوعة، كان فريدَ عصرِه، ووحيدَ وقته، وخاصةً في علومِ الحديث، وله فيها المُصنفاتُ الكثيرةُ الغرَيبةُ العجيبةُ، قدمَ بغدادَ في شبيبتِهِ، وكتبَ بها عن ابن السَّمَّاك، وأحمدَ بن سَلْمان النَّجَّاد، وأبي سهل بن زِياد، ودَعْلَج بنِ أحمدَ وغيرِهم، ثم وَرَدَها وقد علتْ سنُّه، فحدَّثَ بها عن أبي العباس الأَصمِّ وأبي على الحَافظ، ومحمد بن صالح بن هانئ، وغيرهم.\nروى عنه الدَّارقُطنيُّ ومحمدُ بن أبي الفوارس، وكان ثقة.\nوُلِدَ سنة إحدى وعشرين وثلاثمائة، وأولُ سماعِه سنة ثلاثين وثلاثمائة ومات بنيسابور سنة خمس وأربعمائة - رحمة الله عليه -.\nنُعَيْم: بضم النون، وفتح العين المهملة.\nوالنَّجَّاد: بالنون، والجيم المشددة، والدال المهملة.\nودَعْلَج: بفتح الدال المهملة، وسكون العين المهملة، وفتح اللام، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٤٩٩) سير الأعلام (١٧/١٦٢)، الشذرات (٥/٣٣) .","vol":"12","page":883},{"text":"<span data-type=\"title\" id=toc-5112>[٢٥٠٠] محمدُ بنُ عبد الله الشَّافعيُّ</span>\nهو أبو بكر محمدُ بنُ عبدِ الله بن إبراهيمَ البزَّاز المعروف بالشَّافعيِّ، وُلِدَ بجَبُّل، وسكن بغداد.\nوسمع محمدَ بنَ الفرج الأزْرق، ⦗٨٨٤⦘ وأحمد بنُ عبد الله النَّرْسي، وعبد الله بن رَوْح المدائني، وإسماعيل بن إسحاق القاضي، وأبا إسماعيل التِّرمذي.\nروى عنه أبو الحسن الدَّارقُطني، وأبو حفص بنُ شاهين، ومحمدُ بن أبي الفوارس، وخلق كثير، آخرهمُ أبو طالب بن غَيلان السِّمسار، وكان ثقة ثبتًا، كثيرَ الحديث، عالي الإسناد. قال الدارقطني: أبو بكر الشافعي ثقة مأمون، ما كانَ في ذلك الزمانِ أوثق منه.\nوُلِدَ سنة ستينَ ومائتين، ومات سنةَ أربع وخمسين وثلاثمائة.\nالبَزَّاز: بزائين معجمتين.\nوجَبُّل: بالجيم وتشديد الباء الموحدة، وضمها.\nوالنَّرْسي: بفتح النون، وسكون الراء، وبالسين المهملة.\nورَوْح: بفتح الراء، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠٠) سير الأعلام (١٦/٣٩)، الشذرات (٤/٢٨٦) .","vol":"12","page":883},{"text":"<span data-type=\"title\" id=toc-5113>[٢٥٠١] محمدُ بنُ عبد الله المَهْديُّ</span>\nهو أبو عبدِ الله محمدُ بنُ عبدِ الله بن محمدِ بن عليِّ بن عبد الله بن العبَّاس، أميرُ المؤمنين المَهْديُّ.\nوُلِدَ سنة سبع وعشرين ومائة، واستُخلفَ يومَ مات أبوه المنصورُ بمكةَ، وقامَ بأمرِ بيعته الرَّبيعُ بن يونس، وأتاه بالخبرِ مَنارةُ البَرْبَريُّ مولاه يوم الثُّلاثاءِ لست عشرةَ خلتْ من ذي الحجَّةِ سنَةَ ثمان وخمسينَ ومائة، ومات لثمان بقين من المُحرم سنةَ تسع وستين ومائة، وله ثلاث وأربعونَ سنة، وكانت خلافتُه عشرَ سنين وشهرًا وأيامًا.\nمَنارة: بفتح الميم، وتخفيف النون، وبالراء.\nوالبَرْبَري: بفتح الباءين الموحدتين، وبرائين مهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠١) سير أعلام النبلاء (٧/٤٠٠)، شذرات الذهب (٢/٣٠٥) .","vol":"12","page":884},{"text":"<span data-type=\"title\" id=toc-5114>[٢٥٠٢] محمدُ بنُ عبد الله بن أبي يَعْقُوبَ</span>\nهو محمدُ بن عبد الله بن أبي يعقوب الضَّبيُّ البَصريُّ،\nسيدُ بني تميم، كذا قال شُعبة.\nسمع عمَّه، والحسنَ بنَ سعد، وابن أبي نُعْم.\nسمع منه شُعبةُ، ومَهْديُّ بنُ ميمون، وجَرير بن حَازم.\nنُعْم: بضم النون، وسكون العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠٢) تهذيب الكمال (٢/٢٩٢)، (٣/١٢٢٨)، تهذيب التهذيب (٩/٢٨٤)، تقريب التهذيب (٢/١٨١)، خلاصة تهذيب الكمال (٢/٤٢٧)، (٤٧١)، الكاشف (٣/٦٦)، تاريخ البخاري الكبير (١/١٢٧)، الجرح والتعديل (٧/١٦٦٩)، رجال الصحيحين (١٨٢٠)، (١٧٦)، تراجم الأحبار (٤/٩٥)، ثقات (٧/٤٠١)، تاريخ الثقات (٤٠٦)، معرفج الثقات (رقم١٦١٦) .","vol":"12","page":884},{"text":"<span data-type=\"title\" id=toc-5115>[٢٥٠٣] محمدُ بنُ عُبَيد</span>\nهو أبو عبد الله محمد بن عُبَيْدِ بن أبي أُميةَ، واسم أبي أمية ⦗٨٨٥⦘ عبدُ الرَّحمنِ الإِيَادي الطَّنَافسي الكُوفي الأحنف، مولى بني حنِيفة، وُلِدَ سنةَ سبع وعشرين ومائة.\nسمِعَ هشامَ بن عُروة، ومُحمَّد بن إسحاق بن يَسار، والأعمش، وإسماعيل بنَ أبي خالد.\nحدَّث عنه أحمد بن حنبل، ويحيى بن مَعين، وإسحاق بن رَاهَوَيه، وأبو بكر، وعثمانُ ابنا أبي شيبة.\nسكنَ بغدادَ مُدَّة، وحدَّثَ بها، ثم رَجعَ إلى الكوفةِ، ومات بها سنة أربع ومائتين في خلافة المأمون.\nالإِيادي: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\nوالطَّنافسي: بفتح الطاء المهملة، وتخفيف النون، وبالفاء، والسين المهملة.\nويَسار: ضد يمين.\nورَاهَوَيه: بالراء، وفتح الهاء، وفتح الواو، وسكون الياء، وكسر الهاء الأخيرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠٣) تهذيب الكمال (٣/١٢٣٨)، تهذيب التهذيب (٩/٣٢٧)، تقريب التهذيب (٢/١٨٨)، خلاصة تهذيب الكمال (٢/٤٣٥)، الكاشف (٣/٧٤)، تاريخ البخاري الكبير (١/١٧٣)، تاريخ البخاري الصغير (٢/٣٠١)، الجرح والتعديل (٨/٤٠)، ميزان الاعتدال (٣/٦٣٩)، لسان الميزان (٧/٣٦٨)، تاريخ أسماء الثقات (١٣٠٩)، تايخ بغداد (٢/٢٦٥)، تاريخ الثقات (٤١٠)، الثقات (٧/٤٤١)، المغني (رقم ٥٨٠٤)، طبقات الحفاظ (١٤٠) .","vol":"12","page":884},{"text":"<span data-type=\"title\" id=toc-5116>[٢٥٠٤] مُحمَّدُ بنُ عثمان</span>\nهو مُحمَّدُ بنُ عثمان بن عبد الرَّحمن بن سَعيد بن يَرْبُوع المَخْزُوميُّ القُرشيُّ المَدنيُّ.\nسمع سالمَ بنَ عبدِ الله بن عمرَ.\nسمع منه عبدُ العزيز بن محمد، وحَاتم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠٤) تهذيب الكمال (٣/١٢٤١)، تهذيب التهذيب (٩/٣٣٨)، تقريب التهذيب (٢/١٩٠)، خلاصة تهذيب الكمال (٢/٤٣٧)، الكاشف (٣/٧٦)، تاريخ البخاري الكبير (١/١٧٩)، الجرح والتعديل (٨/١٠٠)، ثقات (٧/٤٣٧)، تاريخ الإسلام (٦/١٢٥) .","vol":"12","page":885},{"text":"<span data-type=\"title\" id=toc-5117>[٢٥٠٥] مُحمَّدُ بنُ عَجْلان</span>\nهو محمدُ بنُ عَجْلان المَدنيُّ، مولى فاطمةَ بنتِ عُتْبَةَ بنِ ربيعةَ القُرشي.\nسمع أباه، وعِكْرمة، وعياض بن عبد الله.\nروى عنه الثَّوريُّ، ومَالكُ، ويحيى القطَّان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠٥) تهذيب الكمال (٣/١٢٤٢)، تهذيب التهذيب (٩/٣٤١)، تقريب التهذيب (٢/١٩٠)، خلاصة تهذيب الكمال (٢/٤٣٨)، الكاشف (٣/٧٧)، تاريخ البخاري الكبير (١/١٩٦)، تاريخ البخاري الصغير (١/٢١٩، ٢/٤٢، ٤٣، ٧٥، ٣٥٩)، الجرح والتعديل (٨/٢٢٨)، ميزان الاعتدال (٣/١٠٢، ١٠٣)، لسان الميزان (٧/٣٦٨)، تاريخ الثقات (٤١٠)، المغني (٥٨١٦)، ثقات (٧/٣٨٦)، طبقات الحفاظ (٧٢)، نسيم الرياض (٤/٤٣٤)، تراجم الأحبار (٤/٦٢)، معجم الثقات (٢١٠)، الوافي بالوفيات (٤/٩٢)، تاريخ أسماء الثقات (١٣٤٤)، سير الأعلام (٦/٣١٧)، معرفة الثقات (١٦٢٧) .","vol":"12","page":885},{"text":"<span data-type=\"title\" id=toc-5118>[٢٥٠٦] مُحمَّدُ بنُ عروة</span>\nهو محمدُ بن عروةَ بن الزُّبَير بن العوَّام الأَسديُّ القُرشيُّ.\nروى عن عمِّه عبدِ الله بن الزُّبير بن العوام.\nتفرد بالرواية عنه محمدُ بنُ شِهاب الزُّهْريّ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠٦) تهذيب الكمال (٣/١٢٤٣)، تهذيب التهذيب (٩/٣٤٣)، تقريب التهذيب (٢/١٩١)، خلاصة تهذيب الكمال (٢/٤٣٨)، الكاشف (٣/٧٨)، تاريخ البخاري الكبير (١/٢٠١)، الجرح والتعديل (٨/٢١٧)، ميزان الاعتدال (٣/٦٤٧)، لسان الميزان (٥/٧٢٨، ٣/٣٦٩)، ثقات (٥/٣٥٤)، تاريخ بغداد (٣/١٣٧)، المغني (٨/٥٨) .","vol":"12","page":885},{"text":"<span data-type=\"title\" id=toc-5119>[٢٥٠٧] مُحمَّدُ بنُ عُقبةَ</span>\nهو محمدُ بنُ عُقبةَ بن أبي عيَّاش أخو مُوسى بن عُقْبَةَ، مولى الزُّبير بن العوَّام القُرشي المَدني. ⦗٨٨٦⦘\nروى عنه مالكُ بنُ أنسِ، وسُفيان.\nروى عن كُريب، مولى ابن عباس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠٧) تهذيب الكمال (٣/١٢٤٤)، تهذيب التهذيب (٩/٣٤٥)، تقريب التهذيب (٢/١٩١)، خلاصة تهذيب الكمال (٢/٤٣٨)، الكاشف (٣/٧٨)، لسان الميزان (٧/٣٦٩) .","vol":"12","page":885},{"text":"<span data-type=\"title\" id=toc-5120>[٢٥٠٨] مُحمَّدُ بن عُكَّاشَة</span>\nهو محمدُ بنُ عُكَّاشةَ الكرماني، له ذِكْر في طبقات المَجْروحين (١) ممن وَضعوا الأحاديثَ حسبة كأبي عِصْمة نوحِ بنِ أبي مريمَ.\nعُكَّاشةَ: بضم العين المهملة، وتشديد الكاف وتخفيفها.\n_________\n(١) ١ / ١٣٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠٨)، الجرح والتعديل (٨/٥٢)، تاريخ عساكر (١٥/٦٧٣)، كتاب الضعفاء والمتروكين لابن الجوزي (٣/٤٠، ٨٦)، ميزان الاعتدال (٣/٦٥٠)، المغني في الضعفاء (٢/٦١٥)، لسان الميزان (٥/٢٨٧) .","vol":"12","page":886},{"text":"<span data-type=\"title\" id=toc-5121>[٢٥٠٩] مُحمَّدُ بنُ العَلاء</span>\nهو أبو كُرَيْب محمدُ بن العلاء بن كُريب الهَمْداني الكوفي.\nسمع أبا بكر بن عيَّاش، وعمرَ بنَ عُبَيْد.\nروى عنه البُخاري، ومُسلم، وغيرهما.\nمات سنةَ ثمان وأربعين ومائتين.\nكُرَيْب: بضم الكاف، وفتح الراء، وسكون الياء تحتها نقطتان، والباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٠٩) تهذيب الكمال (٣/١٢٥٥)، تهذيب التهذيب (٩/٣٨٥)، تقريب التهذيب (٢/١٩٧)، خلاصة تهذيب الكمال (٢/٤٤٦، ٤٦٥)، الكاشف (٣/٨٦)، تاريخ البخاري الكبير (١/٢٠٥)، تاريخ البخاري الصغير (٢/ ٣٨٦)، رجال الصحيحين (١٧٠٥)، طبقات الحفاظ (٢١٧)، تراجم الأحبار (٤/١٨)، نسيم الرياض (٢/١٠٨)، المعين (٩٩٧)، ثقات (٩/١٠٠)، سير الأعلام (١١/٣٩٤)، الجرح والتعديل (٨/ص٥٨) .","vol":"12","page":886},{"text":"<span data-type=\"title\" id=toc-5122>[٢٥١٠] مُحمَّدُ بنُ عَليِّ</span>\nهو أبو جَعفر محمد بن علي بن الحُسَيْن بن علي بن أبي طالب المعروفِ بالباقِر.\nسمع أباه زينَ العابدين، وجَابر بن عبدِ الله.\nروى عنه ابنُه جعفرُ الصَّادق، وعَمْرُو بنُ دينار، والحكم، وعَطاء.\nوُلِدَ سنةَ [ست وخمسين] (١)، وماتَ بالمدينةِ سنةَ سبعَ عشرة، وقيل: ثماني عشرة، وهو ابن ثلاث وستين سنة، وقيل: غير ذلك، ودُفنَ بالبقيع في القبر الذي فيه أبوه وعمُّ أبيه الحسن بن علي بن أبي طالب وهو في قبَّة بالبقيع بها قبر العباسِ بن عبد المطَّلب، وسُمي الَباقر لأنَّه تبقَّر في العلم، أي توسَّع.\n_________\n(١) ما بين حاصرتين من \" تذكرة الحفاظ \" ١ / ١٢٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١٠) تهذيب الكمال (٣/١٢٤٥)، تهذيب التهذيب (٩/٣٥٠)، تقريب التهذيب (٢/١٩٢)، خلاصة تهذيب الكمال (٢/٤٤٠)، الكاشف (٣/٧٩)، تعجيل المنفعة (٩٦٠)، تاريخ البخاري الكبير (١/١٨٣)، تاريخ البخاري الصغير (١/٢٧٤، ٢٧٦)، الجرح والتعديل (٨/١١٧)، تاريخ الثقات (٤١٠)، معرفة الثقات (رقم١٦٣٠)، سير الأعلام (٤/٤٠١) والحاشية، معجم طبقات الحفاظ (٤٩٠)، جامع التحصيل (٣٢٧)، الجمع بين الصحيحين (١/١٧٠١)، ديوان الإسلام (ت٣١٩) .","vol":"12","page":886},{"text":"<span data-type=\"title\" id=toc-5123>[٢٥١١] مُحمَّدُ بنُ عليِّ الدِّيْنَوَريُّ</span>\nهو مُحمَّدُ بنُ عليِّ الدِّيْنَوَريُّ الزَّاهدُ المَعروفُ، له ذِكْر في من كان على رأس المائة الرابعة (١) .\n_________\n(١) ١١ / ٣٢٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١١) تاريخ بغداد (٣/٨٢)، الإكمال (١/٢٤٦)، الأنساب (٥/٤٠٧)، اللباب (١/٥٢٦)، توضيح المشتبه (١/٤٨٢)، ترجمة الألباب (١/١١٩) برهان.","vol":"12","page":886},{"text":"<span data-type=\"title\" id=toc-5124>[٢٥١٢] محمدُ بن علي الأَرْسَابَنْدي</span>.\nهو القَاضي الإِمام فخر الدِّين محمدُ بن علي الأَرْسَابَنْديُّ المَرْوَزيُّ، الفَقيه على مَذهبِ أبي حنيفة، له ذِكْر في من كان على رأس المائة الخامسة (١) .\n_________\n(١) ١١ / ٣٢٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١٢) لم أعثر على ترجمته فيما بين يدي من المصادر.","vol":"12","page":887},{"text":"<span data-type=\"title\" id=toc-5125>[٢٥١٣] مُحَمَّدُ بنُ عمرو</span>\nهو محمد بن عمرو بن الحسن بن عليِّ بن أبي طالب الهَاشِميُّ القُرشيُّ المدنيُّ.\nروى عن جَابر بن عبد الله.\nروى عنه عبد الرحمن الأنصاري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١٣) تهذيب الكمال (٣/١٢٥١)، تهذيب التهذيب (٩/٣٧١)، تقريب التهذيب (٢/١٩٥)، خلاصة تهذيب الكمال (٢/٤٤٣)، الكاشف (٣/٨٣)، تاريخ البخاري الكبير (١/١٨٩، ١٩١)، الجرح والتعديل (٨/١٣٣، ١٣٥)، تراجم الأحبار (٤/٥٢)، ثقات (٥/٣٥٥) .","vol":"12","page":887},{"text":"<span data-type=\"title\" id=toc-5126>[٢٥١٤] مُحمَّدُ بنُ عمرو</span>\nهو مُحمد بن عمرو بن عَطاء بن عبَّاس بن عَلْقَمةَ العَامريُّ القُرشيُّ المدني.\nسمع أبا حُمَيد السَّاعدي، وأبا قَتادة، وابن عباس.\nروى عنه عبدُ الحميد بن جعفر، وموسى بن عُقْبَةَ، والزُّهريُّ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١٤) تهذيب الكمال (٣/١٢٥٢)، تهذيب التهذيب (٩/٣٧٣)، تقريب التهذيب (٢/١٩٦)، خلاصة تهذيب الكمال (٣/٤٤٤)، الكاشف (٣/٨٤)، تاريخ البخاري الكبير (١/١٨٩، ٩/٧)، الجرح والتعديل (٨/١٣١)، تاجم الأحبار (٤/٢٧، ١١٥)، ثقات (٥/٣٦٨)، رجال الصحيحين رقم (١٧٠٢)، المعين رقم (٣٢٨)، التمهيد (٣/٣٤٤)، سير الأعلام (٥/٢٢٥) والحاشية.","vol":"12","page":887},{"text":"<span data-type=\"title\" id=toc-5127>[٢٥١٥] مُحمَّدُ بنُ عمرو</span>\nهو مُحمَّدُ بنُ عمرو.\nروى عن الزُّهريِّ.\nروى عنه ابن أبي عَدي، له ذِكْر في حديث فاطمةَ بنت قيس في الاستحاضة (١) .\n_________\n(١) انظر الحديث رقم (٥٤١١) ج ٧ / ٣٦٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١٥) لم أجد ترجمته، والحديث المشار إِليه رقم (٥٤١١) .","vol":"12","page":887},{"text":"<span data-type=\"title\" id=toc-5128>[٢٥١٦] مُحمَّدُ بنُ عمران</span>\nهو محمد بن عمران بن محمد بن عبد الرحمن بن أبي ليلى الكُوفيُّ الأنصاري.\nروى عن أبيه عن ابن أبي ليلى.\nسمع محمد بن فضيل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١٦) تهذيب الكمال (٣/١٢٥٣)، تهذيب التهذيب (٩/٣٨١)، تقريب التهذيب (٢/١٩٧)، خلاصة تهذيب الكمال (٢/٤٤٦)، الكاشف (٣/٨٥)، تاريخ البخاري الكبير (١/٢٠١)، الجرح والتعديل (٨/١٨٩)، ثقات (٩/٩٨٢، تراجم الأحبار (٤/٥٤)، الوافي بالوفيات (٤/٢٣٥) .","vol":"12","page":887},{"text":"<span data-type=\"title\" id=toc-5129>[٢٥١٧] مُحمَّدُ بنُ عمران</span>\nهو محمَّدُ بنُ عمران الأَنْصاري.\nروى عن أبيه، سمع عبدَ الله بن عمر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١٧) تهذيب الكمال (٣/١٢٥٤)، تهذيب التهذيب (٩/٣٨١)، تقريب التهذيب (٢/١٩٧)، خلاصة تهذيب الكمال (٢/٤٤٦)، الكاشف (٣/٨٥)، تاريخ البخاري الكبير (١/٢٠٢)، الجرح والتعديل (٨/١٨٣)، ميزان الاعتدال (٣/٦٧٢)، لسان الميزان (٧/٣٧٠)، ثقات (٧/٤١١) .","vol":"12","page":887},{"text":"<span data-type=\"title\" id=toc-5130>[٢٥١٨] مُحمَّدُ بنُ عِيْسى التِّرمذي</span>\nهو الإمام أبو عيسى محمدُ بنُ عيسى التِّرمذي، قد تقدَّم ذِكْره في الباب الرابع من المُقدمة فليطلبْ من هناك (١) .\n_________\n(١) ١ / ١٩٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١٨) تهذيب الكمال (٣/١٢٥٥)، تهذيب التهذيب (٩/٣٨٧)، تقريب التهذيب (٢/١٩٨)، خلاصة تهذيب الكمال (٢/٤٤٧)، الكاشف (٣/٨٦)، ميزان الاعتدال (٣/٦٧٨)، لسان الميزان (٧/٣٧١)، الأنساب (٢/٣٦، ٣/٤٢)، ثقات (٩/١٥٣)، المعين (١١٧٨)، الوافي بالوفيات (٤/٢٩٤)، طبقات الحفاظ (٢٧٨)، سير الأعلام (١٣/٢٧٠)، حاشية التحبير (١/١٩٦)، العبر (١/٤٤٢، ٤٤٤)، الإكمال (٤/٣٩٦)، ديوان الإسلام (ت٥٨٧) .","vol":"12","page":887},{"text":"<span data-type=\"title\" id=toc-5131>[٢٥١٩] مُحمَّدُ بنُ عِيسى الجُلُودِي</span>\nهو أبو أحمدَ محمدُ بنُ عيسى بن عمرويه الجُلُودِيُّ من كِبار عُبَّاد الصُّوفية، صحب أصحاب أبي حَفْص، وأكابرَ المَشَايخِ من أهل الحقائق.\nوسمع أبا بكر محمد بن إسحاق بن خُزَيْمَة، وأحمدَ بنَ إبراهيمَ بنِ عبد الله، وإبراهيمَ بنَ محمَّد بن سفيان. وكان ينتحل مذهب سُفيان الثوري.\nروى عنه الإمِام أبو الحُسين عبدُ الغافر بن محمدِ بن عبد الغَافر الفَارسي.\nمات في ذي الحجَّة سنة ثمان وستين وثلاثمائة، وبه ختم سماع كتاب مسلم «الصحيح» وكلُّ من حدَّث من بعده عن إبراهيم بنِ سُفيان فإنَّه غيرُ ثقة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥١٩)، سير أعلام النبلاء (١٦/٣٠١)، التقييد لابن نقطة (١٠٠)، شذرات الذهب (٤/٣٧٠) .","vol":"12","page":888},{"text":"<span data-type=\"title\" id=toc-5132>[٢٥٢٠] مُحمَّدُ بنُ الفَضل</span>\nهو أبو عبد الله محمد بن الفضل بن أحمدَ بن محمد الصَّاعديُّ الفُراوي، الإمام المشهور بالحديث والرِّوايةِ، شيخُ وقتِه.\nروى «صحيح مسلم» عن عبدِ الغَافر الفَارسي.\nوكانت وفاتُه سنةَ ثلاثين (١) وخمسمائة.\n_________\n(١) في خ: ثلاث.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢٠)، سير أعلام النبلاء (١٩/٦١٥)، شذرات الذهب (٦/١٥٧) .","vol":"12","page":888},{"text":"<span data-type=\"title\" id=toc-5133>[٢٥٢١] مُحمَّدُ بنُ فُضَيْل</span>\nهو أبو عبد الرَّحمن محمدُ بنُ فُضَيْل بن غَزْوان، مولى بني ضَبَّةَ الكُوفي.\nسمع أباه، ومُغيرة، والأعْمش.\nروى عنه غزوان بن مَيْسرة.\nمات سنة خمس وتسعين ومائة.\nغَزْوان: بفتح الغين المعجمة، وسكون الزاي.\nومَيْسرة: ضد مَيمنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢١) تهذيب الكمال (٣/١٢٥٩)، تهذيب التهذيب (٩/٤٠٥)، تقريب التهذيب (٢/٢٠٠)، خلاصة تهذيب الكمال (٢/٤٥٠)، الكاشف (٣/٨٩)، تاريخ البخاري الكبير (١/٢٠٧)، تاريخ البخاري الصغير (٢/٢٧٦)، الجرح والتعديل (٨/٢٦٣)، ميزان الاعتدال (٤/٩)، لسان الميزان (٧/٣٧٢)، الأنساب (٨/٣٨٢)، تاريخ أسماء الثقات (١٢٥٦، ١٢٦٣)، تاريخ الثقات (٤١١)، طبقات ابن سعد (٦/٢٧١) طبقات الحفاظ (١٣٠)، تراجم الأحبار (٤/٥١)، المغني رقم (٥٩٠٧)، المعين (٧٧)، معجم الثقات (١١٥) .","vol":"12","page":888},{"text":"<span data-type=\"title\" id=toc-5134>[٢٥٢٢] مُحمَّدُ بنُ القاسم أبو العَيْنَاء</span>\nهو أبو عبد الله محمدُ بن القاسمِ بن خَلاد الضَّرير، المعروف بأبي العيناء، مولى أبي جَعفر المنصور، وأصلُه من اليَمامة ومَولده بالأهواز سنة إحدى وتسعين ومائة، ومنشأه بالبصرة، وبها كتبَ الحديثَ، وطلبَ الأَدبَ من أبي عُبَيْدَة مَعْمَر بن المُثنَّى، وأبي سعيد الأَصْمعي، وكان من أحفظِ النَّاس، وأفصحهم لسانًا، وأسرعهم جوابًا، وكُفَّ بصره وقد بَلغ أربعين سنة فيما قيل. ⦗٨٨٩⦘\nروى عنه أحمد بن المَكي، ومحمَّد بن يَحيى الصُّولي، وأحمدُ بن كامل القاضي. ولم يُسند من الحديثِ إلاَّ القليل، والغَالبُ عليه الأخبار والحكايات.\nمات سنة ثلاث وثمانين ومائتين.\nخَلاَّد: بفتح الخاء المعجمة، وتشديد اللام.\nوالعَيْناء: بفتح العين المهملة، وسكون الياء، وبالنون، والمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢٢)، سير أعلام النبلاء (١٣/٣٠٨)، نزهة الألباب (٢/٢٧٠)، شذرات الذهب (٣/٣٣٧) .","vol":"12","page":888},{"text":"<span data-type=\"title\" id=toc-5135>[٢٥٢٣] مُحمَّدُ بنُ قيس</span>\nهو مُحمَّدُ بنُ قَيس بن مَخْرَمَةَ بن المُطَّلب القُرشيُّ الحجازي، أخو عبد الله، وزينب.\nروى عن أبي هريرة، وعائشة.\nروى عنه عمرُ بنُ عبدِ الرَّحمن، وعبد الله بن كثير بن المُطَّلب.\nمَخْرَمَةَ: بفتح الميم، وسكون الخاء المعجمة، وبالراء.\nوكَثير: ضد قليل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢٣) تهذيب الكمال (٣/١٢٦١)، تهذيب التهذيب (٩/٤١٢)، تقريب التهذيب (٢/٢٠٢)، خلاصة تهذيب الكمال (٢/٤٥١)، الكاشف (٣/٩١)، تاريخ البخاري الكبير (١/٢١١)، الجرح والتعديل (٨/٢٨٠)، ميزان الاعتدال (٤/١٦)، لسان الميزان (٧/٣٧٣)، الثقات (٥/٣٦٩)، جال الصحيحين (١٨٤٢)، الجمع بين الصحيحين رقم (١٨٤٢)، تاريخ الثقات (٤١١)، معرفة الثقات رقم (١٦٣٧) .","vol":"12","page":889},{"text":"<span data-type=\"title\" id=toc-5136>[٢٥٢٤] مُحمَّدُ بنُ كَعب</span>\nهو أبو حمزةَ محمدُ بنُ كعب القُرظي، مدني.\nسمع ابن عباس، وزيدَ بن أَرْقم، وأنَس بن مالك، وابنَ مسعود.\nسمع منه الحكم بن عُتَيْبَةَ، ومحمد بن المُنْكدر، وابن عَجلان، وكان أبوه ممن لم يثبت يومَ قُريظةَ فتُرك.\nمات سنة ثمان ومائة.\nعُتَيْبَةَ: بضم العين المهملة، وفتح التاء فوقها نقطتان، وبالياء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢٤) تهذيب الكمال (٣/١٢٦٢)، تهذيب التهذيب (٩/٤٢٠)، تقريب التهذيب (٢/٢٠٣)، خلاصة تهذيب الكمال (٢/٤٥٢)، الكاشف (٣/٩٢)، تاريخ البخاري الكبير (١/٢١٦)، تاريخ البخاري الصغير (١/٢٤٣، ٤/٧٠)، المعين رقم (٣٢٩)، الأنساب (١٠/٢٩٩، ٢٧٩)، رجال الصحيحين (١٧٩)، الثقات (٥/٣٥١)، الحلية (٣/٢١٢)، طبقات ابن سعد (٥/٣٧٠، ٣٧١، ٧/٥٠١)، البداية والنهاية (٩/٢٥٧)، تاريخ الثقات (٤١١)، سير الأعلام (٥/٦٥)، والحاشية، معرفة الثقات (رقم١٦٤٠)، تبصير المنتبه (٣/٩٠٠، ١١٦٦) .","vol":"12","page":889},{"text":"<span data-type=\"title\" id=toc-5137>[٢٥٢٥] محمدُ بنُ المُثَنِّى</span>\nهو أبو موسى محمد بن المُثنىَّ بن قيس بن دينار العَنَزي. من أهل البصرة.\nسمع سُفيان بن عُيَيْنَة، وإسماعيل بن عُلَيَّة، ويحيى بن سَعيد القَطَّان، وعبدَ الرَّحمن بن مهدي، ووكيعًا.\nروى عنه محمدُ بنُ يَحيى الذُّهلي، ومحمدُ بنُ إسماعيلَ البُخاري، ومُسلمُ بن الحجَّاج، وأبو داود السجستاني، وأبو عِيسى التِّرمذي، وأبو عبد الرحمن النَّسَائي. ⦗٨٩٠⦘ وكان ثقة ثبتًا. احتج جميعُ الأئمةِ بحديثِه، قدِمَ بغدادَ فحدَّثَ بها مدّة، ورجع إلى البصرة، فماتَ بها في سنة اثنتين وخمسين ومائتين.\nالعَنَزي: بفتح العين المهملة، وفتح النون، وبالزاي.\nوعُلَيَّة: بضم العين المهملة، وفتح اللام، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢٥) تهذيب الكمال (٣/١٢٦٤)، تهذيب التهذيب (٩/٤٢٥)، تقريب التهذيب (٢/٢٠٤)، خلاصة تهذيب الكمال (٢/٤٥٣)، الكاشف (٣/٩٣)، تاريخ البخاري الصغير (٢/٣٩٦)، الجرح والتعديل (٨/٤٠٩)، ميزان الاعتدال (٤/٢٤)، لسان الميزان (٧/٣٧٣)، تراجم الأحبار (٤/٥٦)، نسيم الرياض (٣/٦٥)، العبر (٢/٤)، الأنساب (٩/٣٦٣)، ثقات (٩/١١١)، رجال الصحيحين (١٧٢١)، تاريخ بغداد (٣/٢٨٣)، معجم طبقات الحفاظ (١٦٦)، الوافي بالوفيات (٤/٣٨٤)، سير الأعلام (١٢/١٢٣) .","vol":"12","page":889},{"text":"<span data-type=\"title\" id=toc-5138>[٢٥٢٦] محمدُ بنُ أبي المُجَالِدُ</span>\nهو محمدُ بن أبي المُجَالد الكُوفي ومن تابِعيها، في الطبقةِ الثالثة، وحديثُه فيهم.\nسمع عبد الله بن أبي أوْفَى، وعبد الرحمن بن أبْزَى، وعبد الله بن شدَّاد.\nسمع منه أبو إسحاق الشَّيباني، وأشْعثُ، وشعبةُ، وحَجَّاجُ.\nالمُجَالد: بضم الميم، وبالجيم.\nوأَبْزَى: بفتح الهمزة، وسكون الباء الموحدة، وفتح الزاي.\nوأشْعث: بالشين المعجمة، والثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢٦) تهذيب الكمال (٢/٧٣٢)، تهذيب التهذيب (٥/٣٨٨)، تقريب التهذيب (١/٤٤٥، ٢/٢٠٤)، خلاصة تهذيب الكمال (٢/٩٣)، الكاشف (٢/١٢٤)، الجرح والتعديل (٥/٨٤٤)، ثقات (٥/٣٦٨) .","vol":"12","page":890},{"text":"<span data-type=\"title\" id=toc-5139>[٢٥٢٧] محمدُ بنُ محمدِ بن سرايا</span>\nهو جمالُ الدّين أبو عبدِ الله محمدُ بنُ محمدِ بن سَرايا بن علي بن نَصر بن أَحمدَ بن علي البَلَدي، الشاهد.\nسمعنا عليه «صحيح البُخاري» بالموصل عن أبي الوَقْتِ عبد الأَوَّل. ولقي المشايخَ ببغدادَ، وواسط، وغيرهما.\nوُلِدَ سنةَ تسع وعشرين [وخمس مائة] (١) .\n_________\n(١) زيادة ليست في الأصول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢٧)، التكملة لوفيات النقلة (٢/١٣٤٤)، تاريخ الإسلام، الطبقة الثانية والستون (٨٥) .","vol":"12","page":890},{"text":"<span data-type=\"title\" id=toc-5140>[٢٥٢٨] محمدُ بنُ محمدِ بن غَيْلان</span>\nهو أبو طَالب محمدُ بن محمدِ بن إبراهيمَ (١) بن غَيْلان بن عبد الله بن غَيْلان البزَّاز.\nسمع أبا بكر الشَّافعي، وأبا إسحاقَ إبراهيم بن محمد المُزَكّي، قال الخَطيبُ البَغْدادي: كتبنا عنه وكان صدوقًا ديِّنًا صالحًا، وسمعتُه يقولُ: وُلدتُ في أولِ سنةِ ثمان وأربعين وثلاثمائة، ثم سمعته يقول بعد ذلك: كنت أغلطُ في ذِكر مولدي فأقولُ: ولدتُ سنة ثمان وأربعين حتى وجدتُ بخط جدي إبراهيمَ أني وُلدتُ في المحرم سنة سبع وأربعين، ومات في شوَّال سنة أربعين وأربع ومائة. ⦗٨٩١⦘\nغَيْلان: بفتح الغين المعجمة، وسكون الياء تحتها نقطتان، وبالنون.\nوالمُزَكِّي: بضم الميم، وفتح الزاي، وتشديد الكاف المكسورة.\n_________\n(١) بن إبراهيم ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢٨)، سير أعلام النبلاء (١٧/٥٩٨)، شذرات الذهب (٥/٨٢) .","vol":"12","page":890},{"text":"<span data-type=\"title\" id=toc-5141>[٢٥٢٩] محمدُ بنُ محمدِ الغَزَّالي</span>\nهو الإمام زين الدين أبو حامد محمد بن محمد الغَزَّالي الطُّوسي، إمام أئمة الدِّين، وهادي دعاةِ المُسلمين، أوحدُ الدَّهْرِ، وفريدُ العصر في علومِ الشريعةِ على اختلافها وتنوّعها، ذو التصانيف الشريفةِ، والتأليفات اللَّطيفةِ التي لم يُر قبلَه مثلها في كل فن من فنون العلومِ الشَّرعيَّة، أخَذَ الفقه عن إمام الحَرمين أبي المعالي الجُويني، ولَقي العلماءَ، والمشايخَ، والزُّهاد، وأصحابَ الطريقة، وبلغ من الدنيا والجاه ما لم يبلغه أحد من العلماء الفضلاء، ثم ترك الجميع زهدًا فيه، ورغبة فيما عند الله، فبلغ في ذلك درجة عالية، ورتبة وافية، ودرس بخراسان والعراقِ، والشَّام، ثم عاد إلى خُراسان، ومات في جُمادى الآخر سنة خمس وخمسمائة بطوس - رحمة الله عليه -.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٢٩)، سير أعلام النبلاء (١٩/٣٢٢)، شذرات الذهب (٦/١٨-٢٢) .","vol":"12","page":891},{"text":"<span data-type=\"title\" id=toc-5142>[٢٥٣٠] محمدُ بنُ مُسلم</span>\nهو أبو الزُّبير محمد بن مسلم بن تَدْرُس المكي، مولى حَكيم بن حزام، في الطبقةِ الثانية من تابعي مكة.\nسمع جابر بن عبد الله.\nروى عنه يَحيى بن سعيد الأنْصاري، وأيوبُ السَّخْتياني، وابن جريج، وشعبة، ومالك، والثوري.\nمات قبل عمرو بن دينار بسنة، ومات عمرو سنة ست وعشرين ومائة.\nتَدْرس: بفتح التاء فوقها نقطتان، وسكون الدال المهملة، وبالسين المهملة.\nوحزام: بكسر الحاء المهملة، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣٠) تهذيب الكمال (٣/١٢٦٧)، تهذيب التهذيب (٩/٤٤٠)، تقريب التهذيب (٢/٢٠٧)، خلاصة تهذيب الكمال (٢/٤٥٦)، الكاشف (٣/٩٥)، تاريخ البخاري الكبير (١/٢٢١)، ميزان الاعتدال (٤/٣٧)، لسان الميزان (٧/٣٧٠)، المعرفة والتاريخ (٢/٢٢)، تاريخ الإسلام (٥/١٥٢)، معجم طبقات الرجال (ص١٦٨)، تاريخ الثقات (٤١٣)، إسعاف المبطأ (٢١٣)، طبقات الحفاظ (٥) الثقات (٥/٣٥١)، المغني (٥٩٨)، تراجم الأحبار (٤/١٣)، تاريخ أسماء الثقات (١١٩٢)، معرفة الثقات (١٦٤٧)، سير الأعلام (٥/٣٨٠) والحاشية.","vol":"12","page":891},{"text":"<span data-type=\"title\" id=toc-5143>[٢٥٣١] محمدُ بنُ مُسلم بن شِهاب</span>\nهو أبو بكر محمدُ بن مُسلم بن عُبَيد الله بن شِهاب بن عبدِ الله بن الحارث بن زهرة الزُّهريّ، أحد الفقهاء، والمحدثين، والعلماء، والأعلام من التابعين بالمدينة المشار إليه في فنون علوم الشريعة.\nسمع سهل بن سعد، أنس بن مالك، وأبا الطُّفَيْل، ورأى ابنَ عمَرِ.\nروى عنه صالح بن كيسان، ويحيى بن سعيد، وعكرمة بن خالد، ومنصور، وقتادةُ، ومالك بن أنس، وعمرُو بن دينار، وأيوب. ⦗٨٩٢⦘\nرُويَ أن عَمرو بن دينارِ قال: أيُّ شيء عند الزهري؟ وأنا لقيتُ ابنَ عمر، ولم يلقه، ولقيت ابن عباس ولم يلقه، فقَدِم الزُّهريُّ مكةَ، فقال: احملوني إليه. - وقد أقْعِدَ - فحُمل إليه، ولم يأتِ أصحابه إلا بليل فقالوا: كيف رأيت؟ فقال: والله ما رأيتُ مثلَ هذا القُرشي قط، وقال عمر بن عبد العزيز: لا أعلمُ أحدًا أعلمُ بسنة ماضية منه. وقيل لمكحول: من أعلم من رأيت؟ قال: ابن شهاب، قيلَ له: ثم من؟ قال: ابن شهاب، قيل: ثم من؟ قال: ابن شهاب.\nمات في شهر رمضان سنة أربع وعشرين ومائة، وقيل: سنةَ خمس وعشرين، وهو ابن اثنتين وسبعين سنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣١) تهذيب الكمال (٣/١٢٦٩)، تهذيب التهذيب (٩/٤٤٥)، تقريب التهذيب (٢/٢٠٧)، خلاصة تهذيب الكمال (٢/٤٥٧)، الكاشف (٣/٩٦)، تاريخ البخاري الكبير (١/٢٢٠)، تاريخ البخاري الصغير (١/٥٦، ٣٢٠)، الجرح والتعديل (٨/٣١٨)، ميزان الاعتدال (٤/٤٠)، تاريخ الثقات (٤١٢) تراجم الأحبار (٤/١٣)، الحلية (٣/٣٦٠)، طبقات ابن سعد (٤/١٢٦)، سير الأعلام (٥/٣٢٦)، والحاشية، معرفة الثقات رقم (١٦٤٥)، المعين (٤٢٧)، نسيم الرياض (١٠٣، ٤٠١)، معجم الثقات (٣٤٣)، الثقات (٥/١٤٩) .","vol":"12","page":891},{"text":"<span data-type=\"title\" id=toc-5144>[٢٥٣٢] محمدُ بنُ مُطَرِّف</span>\nهو أبو غسان محمد بن مُطَرِّف المَديني اللَّيثي.\nسمع زيد بن أسلم، وأبا حازم.\nسمع منه ابنُ المبارك، ويزيد بن هارون، وابن أبي مريم. نزل عسقلان.\nغَسَّان: بفتح الغين المعجمة، وتشديد السين المهملة.\nومُطَرِّف: بفتح الطاء، وتشديد الراء وكسرها، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣٢) تهذيب الكمال (٣/١٢٧٣)، تهذيب التهذيب (٩/٤٦١)، تقريب التهذيب (٢/٢٠٨)، خلاصة تهذيب الكمال (٢/٤٥٨)، الكاشف (٣/٩٨)، تاريخ البخاري الكبير (١/٢٣٦)، الجرح والتعديل (٨/٤٣١)، ميزان الاعتدال (٤/٤٣٠) (٧/٣٧٦)، الثقات (٧/١٢٦)، تراجم الأحبار (٤/٤٥)، طبقات الحفاظ (١٠٢)، المعين رقم (٦٣٢)، تاريخ بغداد (٣/٢٩٥)، الوافي بالوفيات (٥/٣٤)، التمهيد (٢/٣٠٧)، سير الأعلام (٧/٢٩٥)، والحاشية.","vol":"12","page":892},{"text":"<span data-type=\"title\" id=toc-5145>[٢٥٣٣] محمدُ بن المُنْتَشِر</span>\nهو أبو إبراهيم محمدُ بن المُنْتَشِر بن الأجْدَع الهَمْدَاني، ابن أخي مَسروق.\nروى عن ابن عمر، وعائشة، وعمرو بن شُرَحبيل، وعن أبيه.\nروى عنه أبو بِشْر، وعبد الملك بن عُمَيْر، وابنُه إبراهيمُ، وسِمَاك، ومُجَالد.\nالمُنْتَشِر: بالشين المعجمة.\nوالأجْدع: بالجيم، والدال المهملة.\nوبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nوسِمَاك: بكسر السين المهملة، وبالكاف.\nومُجالد: بالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣٣) تهذيب الكمال (٣/١٢٧٥)، تهذيب التهذيب (٦/٤٧١)، تقريب التهذيب (٢/٢١٠)، خلاصة تهذيب الكمال (٢/٤٦٠)، الكاشف (٣/٩٩)، تاريخ البخاري الكبير (١/٢١٩)، الجرح والتعديل (٨/٤٢٥)، تاريخ الثقات (٤١٤) تراجم الأحبار (٤/٦٦)، طبقات ابن سعد (٣/٢٦١، ٦/٢٥٥)، ثقات (٧/٣٦٥، ٣٦٧)، التمهيد (٢/٩٢٥٥، الإكمال (٧/٢٩٨)، معرفة الثقات (رقم (١٦٥)، تهذيب مستمر الأوهام (ب٨٩) .","vol":"12","page":892},{"text":"<span data-type=\"title\" id=toc-5146>[٢٥٣٤] محمدُ بنُ المُنْكَدِر</span>\nهو أبو بكر، ويقال: أبو عبدِ الله محمدُ بنُ المُنْكَدِر بنِ عبد الله بن ربيعة بن الهُدَيْر بن عبد العُزّى، من بني سَعد بن تَيم التَّيْمي.\nسمع جابر بن عبد الله، وأنسَ بن مالك، وابن الزُّبير، وعمه ربيعةَ. ⦗٨٩٣⦘\nروى عنه الثوريُّ، وشُعبة، وعمرو بن دينار، ويحيى بن سعيد الأنْصاري، وابن جريج، ومالك.\nمات سنة ثلاثين ومائة، وقيل: سنة إحدى وثلاثين، وقيل: سنة اثنتين وعشرين، وله نيف وسبعون سنة. وهو تابعي كبير مشهور من مشاهير التابعين وجلتهم. جمع بين العلم والزهد، والعبادة، والدين المتين، والصدق والفقه.\nالهُدَيْر: بضم الهاء، وفتح الدال المهملة، وسكون الياء تحتها نقطتان، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣٤) تهذيب الكمال (٣/١٢٧٦)، تهذيب التهذيب (٩/٤٧٣)، تقريب التهذيب (٢/٢١٠)، خلاصة تهذيب الكمال (٢/٤٦٠)، الكاشف (٣/١٠٠)، تاريخ البخاري الكبير (١/٢١٩)، تاريخ البخاري الصغير (٢/٣٢)، نسيم الرياض (٣/٣٩٩)، تراجم الأحبار ٤/٢٠)، المعين (٤٢٨)، طبقات الحفاظ (٥١)، ثقات (٥/٣٥٠)، الحلية (٣/١٤٦)، طبقات ابن سعد (٧/٥٢٠)، البداية والنهاية (١/٣٧)، تاريخ الثقات (٤١٤)، الوافي بالوفيات (٥/٧٨)، معجم طبقات الحفاظ (١٦٩)، سير الأعلام (٥/٣٥٣)، الجرح والتعديل (٨/ص٩٧) .","vol":"12","page":892},{"text":"<span data-type=\"title\" id=toc-5147>[٢٥٣٥] محمدُ بنُ مُهَاجر</span>\nهو محمد بن مهاجر الأنصاري.\nروى عن عَقِيل بن شبيب.\nروى عنه هِشام بن سعيد الطَّالقاني.\nعَقِيل: بفتح العين، وكسر القاف.\nوشَبِيْب: بفتح الشين المعجمة، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣٥) تهذيب الكمال (٣/١٢٧٧)، تهذيب التهذيب (٩/٤٧٧)، تقريب التهذيب (٢/٢١١)، خلاصة تهذيب الكمال (٢/٤٦١)، الكاشف (٣/١٠٠)، تاريخ البخاري الكبير (١/٢٢٩)، تاريخ البخاري الصغير (٢/١٨٢)، الجرح والتعديل (٨/٣٩٠)، ميزان الاعتدال (٤/٤٩)، تراجم الأحبار (٤/٩٢)، المغني (٦٠١٣)، تاريخ أسماء الثقات (١٢١٧)، معرفة الثقات (١٦٥٣)، تاريخ الثقات (٤١٥) .","vol":"12","page":893},{"text":"<span data-type=\"title\" id=toc-5148>[٢٥٣٦] محمدُ بنُ مُوسى</span>\nهو أبو بكر، محمدُ بنُ مُوسى بنِ محمد الخوارزمي الفقيه الإمام على مذهبِ أبي حنيفة.\nسكنَ بغدادَ، وسمع فيها من أبي بكر الشَّافعي وغيره، ودرس الفقه على أبي بكر أحمد بن علي الرازي، وانتهت إليه الرِّئاسةُ في مذهبِ أبي حنيفة.\nحدّث عنه أبو بكر البَرْقَاني. كان عالمًا، حسن الاعتقاد، جميل الطريقة.\nمات سنة ثلاث وأربع مائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣٦) سير أعلام النبلاء (٢١/١٦٧)، شذات الذهب (٦/٥٨٤) .","vol":"12","page":893},{"text":"[]<span data-type=\"title\" id=toc-5149> محمدُ بنُ مُوسى الحَازِمي</span>\nهو أبو بكر، محمد بن موسى الحازمي الهَمَذَاني. تقدَّم ذِكره مستوفى في فصلِ النَّسبِ من حرف الحاء.","vol":"12","page":893},{"text":"<span data-type=\"title\" id=toc-5150>[٢٥٣٧] محمدُ بنُ أبي نصر الحُمَيْديُّ</span>\nهو الإمامُ، أبو عبد الله، محمدُ بنُ أبي نَصر فُتُوح بنِ عبدِ الله بن فتوح بن حميد الحُمَيديُّ الأندلسي، صاحبُ كتاب «الجمع بين صحيحي البخاري ومسلم»، وهو إمام عالم كبير مشهور.\nسمع ببلده الكثير، وسمع بمصر أصحاب [ابن] (١) المُهندسِ، وابن أبي ⦗٨٩٤⦘ غالب، وسمع بمكة أصحاب ابن فراس، وغيرهم، وسمع بالشام من أصحاب ابن جُمَيْع وابن أبي الحَديد، ورد بغداد فسمع أصحاب الدارقطني، وابن شاهين، وابن حَبَابة. وصَنَّفَ تاريخًا لأهل الأندلس. قال الأمير ابن ماكولا: لم أر مثله في نزاهته وعِفَّته، وورعه.\nمات ببغداد في ذي الحجة سنة ثمان وثمانين وأربعمائة، وكان مولده قبل العشرين وأربعمائة.\nابن فِراس: بكسر الفاء، وتخفيف الراء، وبالسين المهملة.\nوجُمَيْع: بضم الجيم، وفتح الميم.\nوالحَدِيد: بالحاء المهملة مفتوحة.\nوحبَابة: بفتح الحاء المهملة، وتخفيف الباءين الموحدتين.\n_________\n(١) الزيادة ليست في الأصول.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣٧) سير أعلام النبلاء (١٩/١٢٠)، شذرات الذهب (٥/٣٩٠) .","vol":"12","page":893},{"text":"<span data-type=\"title\" id=toc-5151>[٢٥٣٨] محمدُ بنُ الوَليد</span>\nهو أبو الهُذيل، محمدُ بنُ الوليد بن عَامر الزُّبَيْدي الشامي، صاحبُ الزُّهري. قال: أقمتُ مع الزهريِّ عشرَ سنين بالرُّصافة.\nسمع منه عبد الله بن سلام.\nمات بالشَّامِ.\nالزُّبَيْدي: بضم الزاي، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣٨) تهذيب الكمال (٣/١٢٨٣)، تهذيب التهذيب (٩/٥٠٢)، تقريب التهذيب (٣/٣٥)، تاريخ البخاري الكبير (١/٢٥٤)، تاريخ البخاري الصغير (٢/٥٢)، الجرح والتعديل (٨/٤٩٤)، تاريخ الإسلام (٦/١٢٨)، تاريخ الثقات (٤١٥)، ثقات (٧/٣٧٣)، طبقات الحفاظ (٧١)، الأنساب (٦/٦٤)، تراجم الأحبار (١/٤٤٧، ٤/١٧)، تاريخ أسماء الثقات (٧/١٢٤)، معرفة الثقات (١٦٥٧)، سير الأعلام (٦/٢٨١)، والحاشية.","vol":"12","page":894},{"text":"<span data-type=\"title\" id=toc-5152>[٢٥٣٩] محمدُ بنُ يَحيى بن حَبَّان</span>\nهو أبو عبد الله، محمدُ بن يَحيى بن حَبَّان بن مُنْقِذ الأنْصاري.\nسمع ابنَ عمر، وأنس بنَ مالكِ، وعمّه وَاسع بن حَبَّان، وعبدَ الله بن مُحيريز.\nروى عنه يَحيى بنُ سَعيد الأنصاري، وعُبَيْدُ الله بن عمر، ومحمدُ بن إسحاق. وهو من مشايخ مالك بن أنس، وكان مالك يُجِّله، ويَذْكره بكل فضل من العبادة، والفقه، والعلم.\nمات بالمدينة سنة إحدى وعشرين ومائة. وهو ابن أربع وسبعين سنة.\nحَبَّان: بفتح الحاء، وتشديد الباء الموحدة.\nومُنْقذ: بالنون، والقاف، والذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٣٩)، تهذيب التهذيب (٩/٥٠٧) تهذيب الكمال (٣/١٢٨٥)، تقريب التهذيب (٢/٢١٦)، خلاصة تهذيب الكمال (٢/٤٦٧)، الكاشف (٣/١٠٦)، تاريخ البخاري الكبير (١/٢٦٥)، الجرح والتعديل (٨/٥٤٩)، تاريخ الإسلام (٥/١٦٢)، تاريخ الثقات (٥/٤١)، الإكمال (٢/٣٠٤)، المعين (٤٣٠)، ثقات (٥/٣٧٦، ٧/٤٣٨)، تاجم الأحبار (٤/٢٠، ٨٢)، الأنساب (٤/٣٣)، سير الأعلام (٥/١٨٦) والحاشية.","vol":"12","page":894},{"text":"<span data-type=\"title\" id=toc-5153>[٢٥٤٠] محمدُ بنُ يَحيى القُطَعي</span>\nهو محمد بن يحيى بن أبي حزم القُطَعي شيخ التّرمذيّ.\nروى عن بِشْر بن حَرب النَّدَبي، وأبي عاصم. ⦗٨٩٥⦘\nحزم: بالحاء المهملة، والزاي.\nوالقُطَعي: بضم القاف، وفتح الطاء المهملة.\nوبِشْر: بكسر الباء الموحدة، والشين المعجمة.\nوالنَّدَبي: بفتح النون، وفتح الدال المهملة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤٠) تهذيب الكمال (٣/١٢٨٥)، تهذيب التهذيب (٩/٥٠٨)، تقريب التهذيب (٢٠/٢١٧)، خلاصة تهذيب الكمال (٢/٤٦٧)، الكاشف (٣/١٠٦)، الجرح والتعديل (٨/٥٣٩)، ثقات (١٠٦)، الوافي بالوفيات (٥/١٨٤) .","vol":"12","page":894},{"text":"<span data-type=\"title\" id=toc-5154>[٢٥٤١] محمدُ بنُ يَزيدَ</span>\nهو أبو هشام محمد بن يزيد بن محمد بن كثير بن رِفاعة بن سَمَاعة الرِّفاعيّ الكوفيُّ، وليَ القضاء ببغدادَ.\nوروى عن حفصِ بن غِياث، وعبد الله بن إدريس، وأبي بكر بن عيَّاش.\nروى عنه البُخاري، ومسلم، وغيرهما.\nمات سنة ثمان وأربعين ومائتين.\nرِفاعة، بكسر الراء، وتخفيف الفاء، وبالعين المهملة.\nوسَمَاعة: بفتح السين المهملة، وتخفيف الميم.\nوغِيَاث: بكسر الغين المعجمة، وتخفيف الياء تحتها نقطتان، وبالثاء المثلثة.\nوعَيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤١) تهذيب الكمال (٣/١٢٩٠)، تهذيب التهذيب (٩/٥٢٦)، تقريب التهذيب (٢/٢١٩)، خلاصة تهذيب الكمال (٢/٤٧٠)، الكاشف (٣/١٠٩)، الجرح والتعديل (٨/٥٧٨)، لسان الميزان (٧/٣٧٩)، الأنساب (٦/١٤٧) تاريخ الثقات (٤١٦)، تاريخ بغداد (٣/٣٧٥)، سير الأعلام (٥/٣١٦)، الصبر (١/٤٥٣)، سير الأعلام (١٢/١٥٣)، معجم المؤلفين (١٢/١١٦) والحاشية، ضعفاء بن الجوزي (٣/١٠٧) .","vol":"12","page":895},{"text":"<span data-type=\"title\" id=toc-5155>[٢٥٤٢] محمدُ بنُ يعقوب</span>\nهو محمدُ بنُ يَعقوب الأَخْرم: بالخاء المعجمة، والراء، له ذِكْر في فضائل مسلم بن الحجَّاج (١) .\n_________\n(١) ١ / ١٨٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤٢) سير أعلام النبلاء (١٥/٤٦٦)، نزهة الألباب (١/٦٤)، شذرات الذهب (٤/٢٣٧) .","vol":"12","page":895},{"text":"<span data-type=\"title\" id=toc-5156>[٢٥٤٣] محمدُ بنُ يعقوب الرَّازي</span>\nهو أبو جعفر محمد بن يعقوب الرَّازي الفقيهُ، الإمام على مذهب أهلِ البيت، عالم في مذهبهم، كبير، وفاضل عندهم، مشهور، له ذِكْر في من كان على رأس المائة الثالثة (١) .\n_________\n(١) ١١ / ٣٢٣.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤٣) سير أعلام النبلاء (١٥/٢٨٠)، مختصر تاريخ دمشق (٢٣/٣٦٢) .","vol":"12","page":895},{"text":"<span data-type=\"title\" id=toc-5157>[٢٥٤٤] محمدُ بنُ يُوسف</span>\nهو محمدُ بنُ يوسف، مولى [عمرو بن] عُثمان بنِ عفان.\nروى عنه ابن جُريج، ومحمدُ بن عَجلان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤٤) تهذيب الكمال (٣/١٢٩٣)، تهذيب التهذيب (٩/٥٣٧)، تقريب التهذيب (٢/٢٢١)، الكاشف (٣/١١١)، تاريخ البخاري الكبير (١/٢٦٣، ٢٩٤)، الجرح والتعديل (٨؟ ٥٣٢)، ميزان الاعتدال (٤/٧٠)، لسان الميزان (٥/٤٣٥)، المغني (٦١٠١)، تراجم الأحبار (٤/٧٣)، تاريخ أسماء الثقات (١١٩٩) .","vol":"12","page":895},{"text":"<span data-type=\"title\" id=toc-5158>[٢٥٤٥] محمدُ بنُ يُوسف بن مطر</span>\nهو أبو عبد الله، محمدُ بنُ يوسفَ بن مَطر الفَرَبْري راوية «صحيح البخاري» عنه. قال: سمع «جامع البخاري» منه تسعون (١) ألفًا، فلم يبقَ منهم أحد يرويه غيري. وقال: قرأت على البُخاري «صحيحه» ثلاث مرات، مرة سنة إحدى وخمسين ومائتين. ومرة سنة ثلاث وخمسين، ومرة سنة خمس وخمسين. ⦗٨٩٦⦘\nوُلِدَ سنةَ إحدى وثلاثين ومائتين، ومات بَفَرَبْر سنة إحدى وعشرين وثلاثمائة.\nالفَرَبْري: بفتح الراء، وسكون الباء الموحدة، وبراء أخرى كذا.\n_________\n(١) في م: \" سبعون \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤٥) المؤتلف والمختلف (٤/١٨٩٧)، سير أعلام النبلاء (١٥، ١٠)، شذرات الذهب (٤/١٠١) .","vol":"12","page":895},{"text":"<span data-type=\"title\" id=toc-5159>[٢٥٤٦] محمدُ بنُ يُوسف</span>\nهو أبو عبد الله محمدُ بن يوسفَ الفِرْيابي، سكن قَيْسارِيّة من الشام.\nسمع زائدةَ، والأوزاعي.\nمات سنة اثنتي عشرة ومائتين.\nالفِرْيَابي: بكسر الفاء، وسكون الراء، وبالياء تحتها نقطتان، وبعد الألف باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤٦) تهذيب الكمال (٣/١٢٩٢)، تهذيب التهذيب (٩/١٥٣٥)، تقريب التهذيب (٢/٢٢١)، خلاصة تهذيب الكمال (٢/٤٧٢)، الكاشف (٣/١١١)، تاريخ البخاري الكبير (١/٢٦٤)، تاريخ البخاري الصغير (٢/٣٢٤)، الجرح والتعديل (٨/٥٣٣)، ميزان الاعتدال (٤/٧١)، لسان الميزان (٧/٣٠٨)، الوافي بالوفيات (٥/٢٤٣)، المعين (رقم٨٤٧)، تذكرة الحفاظ (١/٣٤٤)، الأنساب (١٠/٢٠٥)، تراجم الأحبار (٣/٢٤٣، ٤/١٥)، طبقات الحفاظ (١٥٩)، الثقات (٩/٥٧)، معجم المؤلفين (١٢/١٤٠، ١٤١) .","vol":"12","page":896},{"text":"<span data-type=\"title\" id=toc-5160>[٢٥٤٧] محمودُ بنُ خَالد</span>\nهو محمودُ بن خَالد الدِّمشقي، شيخُ أبي داود السّجستاني.\nروى عن الوَليد بن مسلم. قال النسائي: هو ثقة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤٧) تهذيب الكمال (٣/١٣١٠)، تهذيب التهذيب (١٠/٦١)، (١٠١)، تقريب التهذيب (٢/٢٣٢)، خلاصة تهذيب الكمال (٣/١٤)، الكاشف (٣/١٢٥)، الجرح والتعديل (٨/١٣٤٢)، (ثقات (٩/٢٠٢)، المعين (١١٥٣)، التمهيد (١/١٩٣، ٩/١٩٩) .","vol":"12","page":896},{"text":"<span data-type=\"title\" id=toc-5161>[٢٥٤٨] محمودُ بنُ خِداش</span>\nهو أبو محمد محمودُ بن خِداش الطالْقاني. سكن بغدادَ\nوحدَّث بها عن هُشَيْم، ومحمد بن رَبيعة الكِلابي، وابن المُبارك، وفُضَيل بن عِياض، وابن عُيينة، ويَحيى القطَّان، وابن مَهدي، والنَّضر بن شُمَيْل، ووكيع.\nروى عنه إبراهيم الحَرْبي، والحسين بن محمد، والقَاسم بن زكريا المطرّز، والقاضي المَحَاملي، وهو أحد مشايخ التّرمذيّ.\nروى عنه الكثير في كتابه، وُلِدَ سنةَ ستين ومائة، ومات سنة خمسين ومائتين ببغداد.\nعِيَاض: بكسر العين المهملة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\nوشُمَيْل: بضم الشين المعجمة، وفتح الميم، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤٨) تهذيب الكمال (٣/١٣١٠)، تهذيب التهذيب (١٠/٦٢)، (١٠٢)، تقريب التهذيب (٢/٢٣٣)، خلاصة تهذيب الكمال (٣/١٤)، الكاشف (٣/١٢٥)، تاريخ البخاري الصغير (٢/٣٩٢)، الجرح والتعديل (٨/١٣٣٩)، ثقات (٩/٢٠٢)، تاريخ بغداد (١٣/٩٠)، سير أعلام (١٢/١٧٩) والحاشية، مجمع (٩/١٢٩) .","vol":"12","page":896},{"text":"<span data-type=\"title\" id=toc-5162>[٢٥٤٩] محمودُ بنُ عمرو</span>\nهو محمودُ بن عمرو الأنْصاري.\nروى عن أسماء بنت يزيدَ.\nروى عنه يحيى بن أبي كثير، وحُصَيْن بن عبد الرَّحمن بن عمرو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٤٩) تهذيب الكمال (١٠/٦٤)، (١٠٧)، تقريب التهذيب (٢/٢٣٣)، خلاصة تهذيب الكمال (٣/١٤)، الكاشف (٣/١٢٥)، تاريخ البخاري الكبير (٧/٤٠٣)، الجرح والتعديل (٨/١٣٣٠)، ميزان الاعتدال (٤/٧٨)، لسان الميزان (٧/٣٨٠)، المغني (٦١٢١)، ثقات (٥/٤٣٤) .","vol":"12","page":896},{"text":"<span data-type=\"title\" id=toc-5163>[٢٥٥٠] محمودُ بنُ عُمَر</span>\nهو أبو القاسم محمودُ بن عُمر الزَّمَخْشَريُّ الخوارزمي، الحنفي مذهبًا، صاحب التصانيف العَجيبة، والتأليفات الغريبة مثلَ «الفائق» في غريب الحديث، و«الكشاف» في تفسير القرآن، و«الأمثال» و«المُفَصَّل» في النحو، وله اليدُ ⦗٨٩٧⦘ البَاسطة، واللِّسان الفصيح في علوم الأدب: لغتها، ونحوها، وشعرها، ورسائلها، وعلم البيان، إليه انتهت هذه الفضائل، وبه ختمت. أقام بمكةَ دهرًا حتى صار يُعرف بجارِ الله تعالى، ومات [سنة ثمان وثلاثين وخمسمائة] (١) .\n_________\n(١) فراغ في م مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥٠) سير أعلام النبلاء (٥٠/١٥١)، شذات الذهب (٦/١٩٤) .","vol":"12","page":896},{"text":"<span data-type=\"title\" id=toc-5164>[٢٥٥١] محمودُ بنُ غَيْلان</span>\nهو أبو أحمد محمودُ بنُ غَيْلان المَرْوَزي.\nسمع الفضل بن موسى، ويحيى بن سُلَيم، وابن عُيينة، ووكيعًا، وأبا داود الطيالسي.\nروى عنه البُخاري، ومُسلم في «صحيحيهما»، وأبو زُرعة، وأبو حَاتم الرَّازيان، والترمذي، والنّسائي، قَدِمَ بغداد، وحدَّثَ بها.\nفرَوى عنه من أهلها خلق كثير.\nمات سنة تسع وثلاثين ومائتين، وقيل: سنة تسع وأربعين.\nغَيْلان: بالغين المعجمة.\nوسُلَيْم: بضم السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥١) تهذيب الكمال (٢/١٣١٠)، تهذيب التهذيب (١٠/٦٤)، (١٠٩)، تقريب التهذيب (٢/٢٣٣)، خلاصة تهذيب الكمال (٣/١٤)، تاريخ البخاري الكبير (٧/٤٠٤)، تاريخ البخاري الصغير (٢/٢٦٩)، الجرح والتعديل (٨/١٣٤٠)، ثقات (٩/٢٠٢)، نسيم الرياض (٣/٤٥٧)، البداية والنهاية (١٠/٣١٨)، تاريخ بغداد (١٣/٨٩)، سير الأعلام (١٢/٢٢٣) والحاشية، العبر (١/٤٣١) .","vol":"12","page":897},{"text":"<span data-type=\"title\" id=toc-5165>[٢٥٥٢] محمودُ بنُ القَاسم</span>\nهو القاضي أبو عامر، محمودُ بنُ القَاسم بن محمد بن محمد الزَّاهد، الأزْدي، من أولاد المُهَلَّب بن أبي صُفرة، شيخُ عبدِ الملك الكَرُوخي، راوي كتاب الترمذي.\nمات سنة سبع وثمانين وأربعمائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥٢) سير أعلام النبلاء (١٩/٣٢) .","vol":"12","page":897},{"text":"<span data-type=\"title\" id=toc-5166>[٢٥٥٣] المُخْتَارُ بنُ أبي عُبيد</span>\nهو أبو إسحاق، المُخْتَارُ بن أبي عُبَيْد بن مَسعود الثَّقفي، كان أبوه من جلّةِ الصّحابة، ووُلِدَ المُختار عام الهجرةِ، ليس له صحبة ولا رواية، كان أولًا مشهورًا بالفَضْل، والخير، وكان ذلك منه بخلاف ما يُبْطنه إلى أن فارق عبد الله بن الزُّبير، وطلب الإمارة، ورَغب في الدنيا، وأظهرَ ما كان يُبْطَن من فَساد الرأي، والعقيدة، والهوى إلى أن ظهر منه أسباب كثيرة تخالف الدِّين، وكان يُظهر طلبَ ثأرِ الحُسين بن علي بن أبي طالب ليتمشى أمره الذي يرومه (١) من الإمارة، وطلب الدنيا، ولم يزل كذلك إلى أن قُتل سنة سبع وستين في إمارة مُصعب بن الزُّبير بالكُوفة.\n_________\n(١) في م: أراد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥٣) سير أعلام النبلاء (٣/٥٣٨)، شذرات الذهب (١/٢٩٣) .","vol":"12","page":897},{"text":"<span data-type=\"title\" id=toc-5167>[٢٥٥٤] المُخْتَارُ بنُ فُلْفُل</span>\nهو المُخْتَارُ بنُ فُلْفُل المَخْزُوميّ الكُوفي. ⦗٨٩٨⦘\nسمع أنس بن مالك.\nروى عنه الثوريُّ، وزائدة، وعبد الله بن إدريس.\nفُلْفُل: بفائين مضمومتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥٤) تهذيب الكمال (٣/١٣١١)، تهذيب التهذيب (٧/٦٨)، (١١٨)، تقريب التهذيب (٢/٢٣٤)، خلاصة تهذيب الكمال (٣/١٥)، الكاشف (٣/١٢٦)، تاريخ البخاري الكبير (٧/٣٨٥)، الجرح والتعديل (٨/١٤٣٢)، ميزان الاعتدال (٤/٨٠)، لسان الميزان (٧/٣٨١)، ثقات (٥/٤٢٩)، تراجم الأحبار (٣/٤٧٤)، سير الأعلام (٦/١٢٣) والحاشية، تاريخ الثقات (٤٢٢)، معرفة الثقات (١٦٩٣) .","vol":"12","page":897},{"text":"<span data-type=\"title\" id=toc-5168>[٢٥٥٥] مَخْرَمَةُ بنُ سليمان</span>\nهو مَخْرَمَةُ بنُ سليمان الأسدي، من أسد خُزَيْمة المديني.\nسمع كُريبًا.\nروى عنه مالكُ بن أنس.\nمَخْرَمَة: بفتح الميم، وسكون الخاء المعجمة، وبالراء.\nوخُزَيْمة: بضم الخاء المعجمة، وفتح الزاي.\nوكُرَيْب: بضم الكاف، وفتح الراء، وسكون الياء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥٥) تهذيب الكمال (٣/١٣١٢)، تهذيب التهذيب (١٠/٧١)، (١٢١)، تقريب التهذيب (٢/٢٣٤)، خلاصة تهذيب الكمال (٣/١٦)، الكاشف (٣/١٢٧)، تاريخ البخاري الكبير (٨/١٥)، الجرح والتعديل (٨/١٦٥٩)، تاجم الأحبار (٣/٤٠٩)، ثقات (٧/٥١٠)، طبقات ابن سعد (١/٤٠٩)، سير الأعلام (٥/٤١٧) .","vol":"12","page":898},{"text":"<span data-type=\"title\" id=toc-5169>[٢٥٥٦] مَرْثَدُ بنُ عبدِ الله</span>\nهو أبو الخير، مَرْثَدُ بنُ عبدِ الله اليَزني المصري.\nسمع عُقبة بن عامر، وأبا أيوب، وابن عَمْرِو بن العاص.\nروى عنه يزيدُ بنُ أبي حَبيب.\nمَرْثَد: بالراء، والثاء المثلثة.\nوالخيْر: ضد الشر.\nواليَزَني: بفتح الياء تحتها نقطتان، وفتح الزاي، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥٦) تاريخ ابن معين (٥٥٥)، سير أعلام النبلاء (٤/٢٨٤) .","vol":"12","page":898},{"text":"<span data-type=\"title\" id=toc-5170>[٢٥٥٧] مَروان بن سَالم</span>\nهو مَروان بن سَالم المقَفّع (١) .\nروى عن ابن عمر.\nروى عنه الحُسين بن وَاقد، حديثه في كتابِ الصوم في الدُّعاء عند الإفطار (٢) .\n_________\n(١) في خ: المقعقع.\n(٢) انظر الحديث رقم (٤٥٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥٧) تهذيب الكمال (٣/١٣١٦، ١٣١٨)، تهذيب التهذيب (١٠/٩٣)، (١٧٠)، تقريب التهذيب (٢/٢٣٩)، خلاصة تهذيب الكمال (٣٣/١٩)، الكاشف (٣/١٣٢)، تاريخ البخاري الكبير (٧/٣٧٤)، ميزان الاعتدال (٤/ ١٩)، لسان الميزان (٧/٣٨٢) .","vol":"12","page":898},{"text":"[٢٥٥٨] مروان الأصغر\nهو مروانُ الأَصغر، غير منسوب، كذا جاء في «تاريخ البخاري» .\nروى عن ابن عمر، ومَسروق.\nروى عنه الحَسن بنُ ذكوان، وعُيَيْنَة بنُ عبد الرَّحمن.\nومروان تابعي، في الطبقة الثانية من تابعي البصرة.\nذَكْوان: بفتح الذال المعجمة، وبالكاف.\nوعُيَيْنَة: تصغير عين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥٨) تهذيب الكمال (٣/١٣١٧)، تهذيب التهذيب (١٠/٩٨)، (١٧٨)، تقريب التهذيب (٢/٢٤٠)، خلاصة تهذيب الكمال (٣/٢٠)، الكاشف (٣/١٣٣)، تاريخ البخاري الكبير (٧/٣٧٢)، الجرح والتعديل (٨/١٢٤٨)، الثقات (٧/٤٨٣)، تراجم الأحبار (٣/٤٠٢) .","vol":"12","page":898},{"text":"<span data-type=\"title\" id=toc-5172>[٢٥٥٩] مَزْيَد</span>\nهو أبو مرَّة، مَزْيَد، مولى أمِّ هانئ بنت أبي طالب، ويقال: مولى عَقيل.\nسمع أمَّ هانئ [بنت أبي طالب] (١) وعَمرو بن العاص.\nروى عنه عبدُ الله بن الهاد.\nمُرَّة: بالراء، وضم الميم.\nومَزْيَد: بفتح الميم، وسكون الزاي، وفتح الياء تحتها نقطتان.\nوعَقِيل: بفتح العين، وكسر القاف.\nوالهاد: بالدال المهملة.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٥٩)، طبقات ابن سعد (٥/١٧٧)، طبقات خليفة (٢٣٩)، كنى مسلم (١٠٧)، الجرح والتعديل (٩/٤٤٢)، الثقات (٥/٥٦١)، ذكر أسماء التابعين (١/٤٢٥)، الجمع بين رجال الصحيحين (٢/٥٧٧) تهذيب الكمال (١٥٤٧، ١٦٤٦)، الكاشف (٣/٢٥٢)، تهذيب التهذيب (١١/٢٧٤، ١٢، ٢٢٩)، تقريب التهذيب (٢/٣٧٣، ٤٧١) .","vol":"12","page":899},{"text":"<span data-type=\"title\" id=toc-5173>[٢٥٦٠] مُسَدَّد</span>\nهو أبو الحسن، مُسَدَّد بن مُسَرهد بن مُجَرهد البصري، وقيل: مُسدد بنُ مُسرهد بن مُسربل بن مُغربل بن مُرعبل بن أرندل بن سرندل بن غرندل بن ماسِك بن المستورد الأسدي البصري.\nسمع حَمَّاد بن زيد، وعبدَ الواحد بن زِياد، وعبدَ الوارث بن سعيد، وأبا عوانة.\nروى عنه الحُفَّاظُ الأَعْلام مثل يَعْقُوب بن شَيْبَة، ومحمد بن إسماعيل البُخاري، وإسماعيل القاضي، وأبو داود السجستاني، ويُوسف القَاضي، ومُعاذ بن المُثنى، وغيرهم.\nمات سنة ثمان وعشرين ومائتين.\nمُسَدَّد: بضم الميم، وفتح السين المهملة، وتشديد الدال الأولى المهملة.\nوباقي الأسماء جميعها على وزنه، بتشديد عين الكلمة وفتحها.\nومُسرهد: بالسين المهملة.\nومُجرهد: بالجيم.\nومُسربل: بالسين المهملة، والباء الموحدة.\nومُغربل: بغين معجمة، وباء موحدة.\nوأرندل: براء، ونون.\nومرعبل: براء، وعين مهملة، وباء موحدة.\nوسرندل: بسين مهملة، وراء، ونون.\nوغرندل: بغين معجمة، وراء، ونون.\nومَاسك: بكسر السين، والكاف.\nوعَوانة: بفتح العين المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦٠) تهذيب الكمال (٣/١٣٢٠)، تهذيب التهذيب (١٠/١٠٧)، (٢٠٢)، تقريب التهذيب (٢/ ٢٤٢)، الكاشف (٣/١٣٦)، تاريخ البخاري الكبير (٨/٧٢)، الجرح والتعديل (٨/١٩٩٨)، الثقات (٩/ ٢٠٠)، تراجم الأحبار (٣/٣٢٨)، طبقات الحفاظ (١٨١)، سير الأعلام (١٠/٥٩١)، معرفة الثقات (١٧٠٨)، معجم طبقات الحفاظ (/١٧٢)، ديوان الإسلام (ت١٨٠٨) .","vol":"12","page":899},{"text":"<span data-type=\"title\" id=toc-5174>[٢٥٦١] مَسروق بنُ الأَجْدع</span>\nهو أبو عائشة، مَسروق بن الأجْدع بن مالك الهَمْدَاني الكوفي، أسلمَ قبلَ وفاة النبيِّ - ﷺ- وأدرك الصَّدرَ الأولَ من الصحابة كأبي بكر، وعمر، وعثمان، وعلي، وابن مسعود، وعائشة، وكان خصيصًا بابن مسعود، روى عنه الكثير، ولم يروِ عن عثمان شيئًا، وكان أحدُ الأعلامِ والفقهاء، يقال: إنه سُرق ⦗٩٠٠⦘ صغيرًا ثم وُجد فسُمّي مسروقًا، وهو ابن أخت عمرِو بن معدي كَرْب.\nوكانت عائشة أم المؤمنين قد تبنَّتْ مسروقًا فسَمّى ابنته عائشة وكني بها، وشهد مع علي بن أبي طالب حربَ الخوارج.\nروى عنه الشعبيُّ، وإبراهيم النَّخَعي، وأبو وائل شَقيق بن سَلمة، وعبد الرحمن بن عبد الله بن مسعود.\nمات بالكوفة سنة اثنتين وستين، وقيل: سنة ثلاث.\nالأَجْدع: بالجيم، والدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦١) تهذيب الكمال (٣/١٣٢٠)، تهذيب التهذيب (١٠/١١٠)، (٢٠٥)، تقريب التهذيب (٥/٢٤٢)، خلاصة تهذيب الكمال (٣/٢١)، الكاشف (٣/١٤٣٦)، تاريخ البخاري الكبير (٨/٣٥)، تاريخ البخاري الصغير (١/٨٩، ١٢٣)، الجرح والتعديل (٨/١٨٢٠)، الحلية (٢/٩٥)، تراجم الأحبار (٣/٣٣٠)، نسيم الرياض (٣/٤، ٤/٦٣)، ثقات (٥/٤٥٦)، طبقات ابن سعد (٤/١١٣)، سير الأعلام (٤/٦٣)، تاريخ بغداد (١٣/٢٣٢)، معرفة الثقات (١٧٠٩)، طبقات الحفاظ (١٤)، تهذيب مستمر الأوهام (ت٨٩)، ديوان الإسلام (ت١٨١٠) .","vol":"12","page":899},{"text":"<span data-type=\"title\" id=toc-5175>[٢٥٦٢] مَسْعود بن الحَكم</span>\nهو أبو هارون، مَسعود بن الحَكم بن الرَّبيع بن عَامر بن خَالد بن عَامر بن زُرَيْق الأنْصاري، الزُّرقي. وُلِدَ على عهد النبيِّ - ﷺ-. وكان له جلالة وقدر بالمدينة، ويُعدُّ في جلة التابعين، وكبارهم.\nروى عن عُمَر، وعثمان، وعلي، وهو الذي روى عن علي حديث القيام للجنازة (١) .\nروى عنه نافعُ بن جُبَيْر، ومحمدُ بنُ المنكدر، وأبو الزِّناد.\nزُرَيق: بضم الزاي، وفتح الراء.\nوجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nوالزِّناد: بكسر الزاي، وبالنون.\n_________\n(١) انظر الحديث رقم (٨٦٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦٢) تهذيب الكمال (٣/١٣٢٢)، تهذيب التهذيب (١٠/١١٦)، (٢١٢)، تقريب التهذيب (٢/٢٤٣)، خلاصة تهذيب الكمال (٣/٢٢)، الكاشف (٣/١٣٨)، تاريخ البخاري الكبير (٧/٤٢٤)، الجرح والتعديل (٨/٢٨٢)، تراجم الأحبار (٣/٤٢٩)، ثقات (٥/٤٤٠)، جامع التحصيل (٣٤٣) .","vol":"12","page":900},{"text":"<span data-type=\"title\" id=toc-5176>[٢٥٦٣] مَسعُود</span>\nهو مسعود، مؤذن عمرَ بن الخطَّاب، وقيل: اسمه مَسْروح، له ذِكْر في الأذان، في حديث ابن عمر (١) .\nمَسْرُوح: بفتح الميم، وسكون السين المهملة، وبالحاء المهملة.\n_________\n(١) انظر الحديث رقم (٣٣٦٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦٣) تهذيب الكمال (١٣٢٠)، الكاشف (٣/١٢٠)، ميزان الاعتدال (٤/٩٧)، تهذيب التهذيب (١٠/١٠٩)، تقريب التهذيب (٢/٢٤٢) .","vol":"12","page":900},{"text":"<span data-type=\"title\" id=toc-5177>[٢٥٦٤] مُسْلم بنُ إبْراهيم</span>\nهو أبو عمرو مسلم بن إبراهيم الفراهيذي، مولاهم البصري الأزْدي، القَصَّاب.\nسمع شُعبة، وهشامًا الدّستوائي، وأبانًا العطار، ووُهيب بن خالد.\nمات سنة إحدى أو اثنتين وعشرين ومائتين. ⦗٩٠١⦘\nالفَراهيذي: بالفاء، والراء، وكسر الهاء، وبالياء تحتها نقطتان، والذال المعجمة.\nوالدَّسْتَوائي: بفتح الدال المهملة، وسكون السين المهملة، وفتح التاء فوقها نقطتان، وبياء تحتها نقطتان.\nوأبَان: بفتح الهمزة، وتخفيف الباء الموحدة.\nووُهيب: بضم الواو، وفتح الهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦٤) تهذيب الكمال (٣/١٣٢٣)، تهذيب التهذيب (١٠/١٢١)، (٢١٩)، تقريب التهذيب (٢/ ٢٤٤)، خلاصة تهذيب الكمال (٣/٢٣)، الكاشف (٣/١٣٩)، تاريخ البخاري الكبير (٧/٢٥٤)، تاريخ البخاري الصغير (٢/٣٤٦)، الجرح والتعديل (٨/٧٨٨)، ثقات (٩/١٥٧)، نسيم الرياض (٣/٢٠٣)، طبقات الحفاظ (١٦٧)، معجم طبقات الحفاظ (١٧٣)، تاريخ الثقات (٤٢٧)، سير الأعلام (١٠/٣١٤)، معرفة الثقات (١٧١٥) .","vol":"12","page":900},{"text":"<span data-type=\"title\" id=toc-5178>[٢٥٦٥] مُسْلم الأَحْرد</span>\nهو أبو حسان، مسلم الأَحْرد الأعْرج. يُعدُّ في البصريِّين.\nروى عن علي، وابن عباس.\nروى عنه قَتادة.\nالأحْرد: بفتح الهمزة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦٥)، تاريخ ابن معين (٥٦٢)، طبقات ابن سعد (٧/٢٢٢)، طبقات خليفة (٢١١)، التاريخ الكبير (٧/ ٢٥٨)، التاريخ الصغير (١/٢٧٤)، كنى مسلم، (٢٨)، الجرح والتعديل (٨/٢٠١)، الثقات (٥/٣٩٣)، الجمع رجال الصحيحين (٢/٩٩٤) تهذيب الكمال (١٥٩٨)، المغني في الضعفاء (٢/٦٥٦)، ميزان الاعتدال (٤/١٠٨)، تهذيب التهذيب (١٢/٧٣)، تقريب التهذيب (٢/٢٤٥، ٤١١)، (مسلم بن عبد الله)، نزهة الألباب (١/٥٩) .","vol":"12","page":901},{"text":"<span data-type=\"title\" id=toc-5179>[٢٥٦٦] مُسْلم بن أبي بكرة</span>\nهو مُسلم بن أبي بكرة، نُفيع بن الحارث الثقفي، تابعي.\nروى عن أبيه.\nروى عنه عثمان الشَحَّام.\nنُفَيْع: بضم النون، وفتح الفاء.\nوالشَّحَّام: بفتح الشين المعجمة، وتشديد الحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦٦) تهذيب الكمال (٣/١٣٢٤)، تهذيب التهذيب (١٠/١٢٣)، (٢٢٠)، تقريب التهذيب (٢/٢٤٤)، خلاصة تهذيب الكمال (٣/٢٣)، الكاشف (٣/١٣٩)، تاريخ البخاري الكبير (٧/٢٥٧)، الجرح والتعديل (٨/٨٥٩)، ثقات (٥/٣٩١)، معرفة الثقات (١٧١٦) .","vol":"12","page":901},{"text":"<span data-type=\"title\" id=toc-5180>[٢٥٦٧] مُسْلم بنُ ثَفِنَة أو شُعْبة</span>\nهو مُسلم بن ثَفنة،أو شُعبة اليَشكري، هكذا جاء بالشك. منهم من قال ثفنة، ومنهم من قال شُعبة، والأكثر على أنه شعبةُ، إلاَّ أن البُخاري، والدَّارقطني، وابن ماكولا، قالوا: البكري، ولم يذكروا اليشكري. والذي جاء في كتاب «أبي داود» وهو الذي أخرج حديثه اليشكري على اختلاف النُّسخ، وإنما يَصح الجَمع بين القولين عند من يقول أن يَشكر هو أبو بَكر بن وايل، فأما من قال إن يَشكر هو أخو بَكر بن وايل فلا يَصح الجَمْع بينهما عنده، وهو الأشهر.\nوهذا مُسلم روى عن سِعْر بن ديسم.\nروى عنه عَمرو بن أبي سفيان الجُمَحي.\nثَفِنة: بفتح الثاء المثلثة، وكسر الفاء، وبالنون.\nوسِعْر: بكسر السين المهملة، وسكون العين المهملة.\nودَيْسَم: بفتح الدال، وسكون الياء تحتها نقطتان، وفتح السين المهملة.\nوالجُمَحي: بضم الجيم، وفتح الميم، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦٧) تهذيب الكمال (٣/٢٤)، الكاشف (٣/١٣٩)، تاريخ البخاري الكبير (٧/٢٥٧)، الجرح والتعديل (٨/٧٩١)، ميزان الاعتدال (٤/١٠١) .","vol":"12","page":901},{"text":"<span data-type=\"title\" id=toc-5181>[٢٥٦٨] مُسْلم بن الحجّاج</span>\nهو أبو الحسين مُسلم بن الحجَّاج النَّيْسابوري الإمامُ، صاحبُ الصحيح، تقدَّم ذِكْره في الباب الرابع، من مقدمة الكتاب (١) .\n_________\n(١) ١ / ١٨٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦٨) تهذيب الكمال (٣/١٣٢٤)، تهذيب التهذيب (١٠/١٢٦)، (٢٢٦)، تقريب التهذيب (٢/ ٢٤٥)، خلاصة تهذيب الكمال (٣/٢٤)، الكاشف (٣/١٤٠)، الجرح والتعديل (٨/٧٩٧)، العبر (١/٥٤٧)، طبقات الحفاظ (٢٦٠)، نسيم الرياض (١/٣٤٥)، البداية والنهاية (١١/٣٣)، معجم طبقات الحفاظ (١٧٣)، سير الأعلام (١٢/٥٥٧)، تاريخ بغداد (١٣/١٠)، ديوان الإسلام (ت١٨١١) .","vol":"12","page":902},{"text":"<span data-type=\"title\" id=toc-5182>[٢٥٦٩] مُسْلم بن خَالد</span>\nهو أبو خالد مُسلم بن خَالد بن سَعيد الزَّنْجي.\nروى عن ابن جريج، وهشام بن عروة.\nروى عنه الشَّافعي، وقام بالفقه بمكة بعد ابن جريج.\nمات سنة تسع وسبعين ومائة، وقيل: سنة ثمانين.\nالزَّنْجي: بفتح الزاي، وسكون النون، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٦٩) تهذيب الكمال (٣/١٣٢٥)، تهذيب التهذيب (١٠/١٢٨)، (٢٢٨)، تقريب التهذيب (٢/٢٤٥)، خلاصة تهذيب الكمال (٣/٢٤)، الكاشف (٣/١٤٠)، تاريخ البخاري الكبير (٧/٢٦٠)، الجرح والتعديل (٨/٨٠٠)، ميزان الاعتدال (٤/١٠٢)، ترغيب (٤/٥٧٨)، البداية والنهاية (١٠/ ١٧٧)، تاريخ أسماء الثقات (١٣٩٤)، ثقات (٧/٤٤٨)، تراجم الأحبار (٣/٣٩٥)، طبقات الحفاظ (١٠٩)، المغني (٦٢٠٦)، مجمع (٢/٢٩١)، ضعفاء ابن الجوزي (٣/١١٧) .","vol":"12","page":902},{"text":"[٢٥٧٠] مُسْلم بنُ صبح\nهو أبو الضُّحى مسلم بن صبح الكُوفي، مولى آل سعيد بن العاص، تابعي.\nسمع ابن عمر، وابن عباس، والنعمان بن بشير، وزيد بن أرقم.\nروى عنه منصور، والأعمش، ومُغِيرة بن مِقْسَم، وحَبيب بن أبي ثابت.\nصُبَح: بضم الصاد المهملة، وفتح الباء الموحدة، وبالحاء المهملة.\nوبَشِير: بفتح الباء الموحدة، وكسر الشين المعجمة.\nومِقْسَم: بكسر الميم، وسكون القاف، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧٠) تهذيب الكمال (٣/١٣٢٦)، تهذيب التهذيب (١٠/١٣٢)، (٢٣٥)، تقريب التهذيب (٢/٢٤٥) خلاصة تهذيب الكمال (٢/٢٥)، الكاشف (٣/١٤١)، تاريخ البخاري الكبير (٧/٢٦٤)، الجرح والتعديل (٨/٨٥)، تراجم الأحبار (٣/٤٠١)، ثقات (٥/٣٩١)، سير الأعلام (٥/٧١)، تاريخ الثقات (٤٢٨)، معرفة الثقات (١٧٢٠) .","vol":"12","page":902},{"text":"<span data-type=\"title\" id=toc-5184>[٢٥٧١] مُسْلم بنُ صَفْوان</span>\nهو مُسلم بن صفوان.\nروى عن صَفِيَّةَ زوجِ النبي - ﷺ-.\nروى عنه أبو إدريس المُرْهِبي: بضم الميم، وسكون الراء، وكسر الهاء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧١) تهذيب الكمال (٣/١٣٢٦)، تهذيب التهذيب (١٠/١٣٣ (٢٣٦)، تقريب التهذيب (٢/٢٤٥)، خلاصة تهذيب الكمال (٣/٢٥)، الكاشف (٣/١٤١)، تاريخ البخاري الكبير (٧/٢٦٥، ٩/١١١)، الجرح والتعديل (٨/٨١٦)، ميزان الاعتدال (٤/١٠٤)، لسان الميزان (٧/٣٨٥) .","vol":"12","page":902},{"text":"<span data-type=\"title\" id=toc-5185>[٢٥٧٢] مُسْلم بنُ مِخْرَاق</span>\nهو مسلم بن مِخْرَاق القُرّي، مولى قُرّة حيّ من عبد القيس، وقيل: بل كان ينزل في قَنطرة قُرَّة فنُسب إليها.\nروى عن ابن عمر، وابنِ عبَّاس. ⦗٩٠٣⦘\nروى عنه شُعبةُ، وابنُ عَون، وابنه سُلَيْم بنُ مُسلم.\nمِخْرَاق: بكسر الميم، وسكون الخاء المعجمة، وبالراء، والقاف.\nوالقُرّي: بضم القاف، وتشديد الراء.\nوسُلَيم: بضم السين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧٢) تهذيب الكمال (٣/١٣٢٧، ١٣٢٩)، تهذيب التهذيب (١٠/١٣٦ (٢٤٩)، تقريب التهذيب (٢/٢٤٦)، خلاصة تهذيب الكمال (٣/٢٦)، الكاشف (٣/١٤٢)، تاريخ البخاري الكبير (٧/٢٧٢)، تاريخ البخاري الصغير (١/١٣٨)، تراجم الأحبار (٣/٤٣٩)، الثقات (٥/٣٩٧، ٧/٤٤٧)، معرفة الثقات (٧٢١، ١٧٢٥) .","vol":"12","page":902},{"text":"<span data-type=\"title\" id=toc-5186>[٢٥٧٣] مُسْلم بنُ يَسَار</span>\nهو أبو عبد الله مُسلم بن يسار البصريّ، مولى بني أميَّة.\nروى عن أبي الأشعث الصَّنعاني.\nروى عنه ابنه عبد الله، محمد بن سيرين، وأبو قِلابة، له ذِكْر في كتاب الرِّبا (١) .\nيَسَار: بفتح الياء تحتها نقطتان، وبالسين المهملة.\nوالأشْعث: بالشين المعجمة، والثاء المثلثة.\nوقِلابَة: بكسر القاف، وبالباء الموحدة.\nوهذا مسلم بن يسار هو غير مُسلم بن يسار أبي عثمان رضيع عبدِ الملك بن مروان، فإن هذا روى عن أبي هُريرة.\nوروى عنه أبو هانئ، وبكر بن مضر، و[هو] غير مسلم بن يسار المكي الذي يروي عن ابن عمر.\n_________\n(١) في خ: كتاب الرياء وهو تصحيف، انظر الحديث رقم (٣٧١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧٣) تهذيب الكمال (٣/١١٢٨)، تهذيب التهذيب (١٠/١٤٠ (٢٦٠)، تقريب التهذيب (٢/٢٤٧)، الكاشف (٣/١٤٣)، تاريخ البخاري الكبير (٧/٢٧٠)، تاريخ البخاري الصغير (١/٢٦٣)، الجرح والتعديل (٨/٨٦٨)، لسان الميزان (٧/٣٨٦)، الحلية (٢/٢٩٠)، طبقات ابن سعد (٧/١٦٥)، معرفة الثقات (١٧٢٣)، الثقات (٥/٣٩١) .","vol":"12","page":903},{"text":"<span data-type=\"title\" id=toc-5187>[٢٥٧٤] مُسْلم بنُ يَسَار الجُهني</span>\nهو مُسْلم بنُ يَسَار الجُهني، أخرج حديثه الترمذي في تفسير سورة الأعرافِ عن عمر بن الخطاب (١) وقال: حديثُه حسن، إلا أن مُسلم بن يسار لم يسمع عمر، وقال: وقد ذكر بعضهم في هذا الإسناد بين مُسلم وعمرَ رجلا آخر، وأما البخاري فإنه قال في «التاريخ»: إن مُسْلم بن يَسَار روى عن نَعيم، عن عمر.\nروى عنه عبدُ الحميد بن عبد الرحمن (٢) بن زيد.\n_________\n(١) انظر الحديث رقم (٦٢٧) .\n(٢) في خ: عبد الحميد بن عبد الحميد.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧٤) تهذيب الكمال (٣/١٣٢٩)، تهذيب التهذيب (١٠/١٤٢ (٢٦٢)، تقريب التهذيب (٢/٢٤٨)، خلاصة تهذيب الكمال (٣/١٤٤٨)، الكاشف (٣/١٤٣)، تاريخ البخاري الكبير (٧/١٧٦٥)، تاريخ البخاري الصغير (١/٦٤)، ميزان الاعتدال (٤/١٠٨)، لسان الميزان (٧/٢٨٦)، المغني (٦٢٢٦)، الثقات (٥/٣٩٠)، معرفة الثقات (١٧٢٤)، سير الأعلام (٤/٥١٤)، ضعفاء ابن الجوزي (٢/٩٥) .","vol":"12","page":903},{"text":"<span data-type=\"title\" id=toc-5188>[٢٥٧٥] المِسْوَر بن عبدِ الملك</span>\nهو المِسْوَر بن عبدِ الملك.\nروى عن أبيه. ⦗٩٠٤⦘\nسمع عمرَ بنَ عبد العزيز.\nروى عنه مَعن، وابن وهب.\nالمِسْوَر: بكسر الميم، وسكون السين المهملة، وفتح الواو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧٥) تهذيب التهذيب (١٠/١٥١ (٢٨٧)، تقريب التهذيب (٢/٢٤٩)، تاريخ البخاري الكبير (٧/٤١١) الجرح والتعديل (٨/١٣٧٣)، ميزان الاعتدال (٤/١١٤)، لسان الميزان (٦/٣٧)، الثقات (١٧٤) .","vol":"12","page":903},{"text":"<span data-type=\"title\" id=toc-5189>[٢٥٧٦] المُسيَّب بن رَافع</span>\nهوأبو العلاء، المُسَيّب بن رَافع الكَاهلي الكُوفي.\nسمع البَّراء، وعَامر بن عَبْدة، والأسْود بنَ يزيدَ.\nروى عنه الأعْمش، وابنه العَلاء.\nعَبْدة: اختلف فيه، فقيل: إنه مفتوح الباء الموحدة، وقيل: إنه ساكنها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧٦) تهذيب الكمال (٣/١٣٣٠)، تهذيب التهذيب (١٠/١٥٣ (٢٩١)، تقريب التهذيب (٢/٢٥)، خلاصة تهذيب الكمال (٣/٣٠)، الكاشف (٣/١٤٦)، تاريخ البخاري الكبير (٧/٤٠٧)، الجرح والتعديل (٨/١٣٤٨)، المعين رقم (٣٣٢)، تراجم الأحبار (٣/٤٠٥)، الثقات (٥/٤٣٧)، الأنساب (٣/٥٩)، طبقات ابن سعد (٦/ ٢٠٤)، سير أعلام النبلاء (٥/١٠٢)، معرفة الثقات (١٧٢٧) .","vol":"12","page":904},{"text":"<span data-type=\"title\" id=toc-5190>[٢٥٧٧] مُصْعبُ بنُ الزُّبير</span>\nهو أبو عبد الله مُصعب بن الزُّبير بن العوام الأسدي القُرشي.\nروى عن أبيه، وسمعَ أخاه عبدَ الله بن الزُّبير.\nروى عنه الحكم بن عُتَيْبَة.\nقتل سنة إحدى وسبعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧٧) تعجيل المنفعة (١٠٤٢)، الثقات (٥/٤١٠)، الجرح والتعديل (٨/٣٠٣)، تاريخ البخاري الكبير (٧/ ٣٥٠) .","vol":"12","page":904},{"text":"<span data-type=\"title\" id=toc-5191>[٢٥٧٨] مُصعبُ بنُ سَعد</span>\nهو أبو زُرَارة، مُصعب بن سعد بن أبي وقَّاص القُرشي.\nسمع أباه، وعلي بن أبي طالب، وابن عمر.\nروى عنه عبد الملك بن عُمير، وسِماك بن حرب، وعاصم بن بَهْدَلة.\nزُرَارة: بضم الزاي، وتخفيف الرائين.\nوبَهْدَلة: بفتح الباء الموحدة، وسكون الهاء، وفتح الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧٨) تهذيب الكمال (٣/١٣٣٢)، تهذيب التهذيب (١٠/١٦٠ (٣٠٤)، تقريب التهذيب (٢/٢٥١)، خلاصة تهذيب الكمال (٣/٣١)، الكاشف (٣/١٤٧)، تاريخ البخاري الكبير (٧/٣٥)، الجرح والتعديل (٨/١٤٠٣)، المعين (٣٣٣٣)، الثقات (٥/٤١١)، نسيم الرياض (٤/٣١٣)، البداية والنهاية (٩/٢٢٩)، التمهيد (١/٢٤)، معرفة الثقات (١٧٣٠) .","vol":"12","page":904},{"text":"<span data-type=\"title\" id=toc-5192>[٢٥٧٩] مُصْعبُ بنُ شَيْبة</span>\nهو مصعب بن شيبة.\nروى عن طَلْق بن حَبيب.\nروى عنه زكريا بن أبي زَائدة، حديثه في كتاب الزِّينة (١) . قال النسائي: هو منكر الحديث.\n_________\n(١) انظر الحديث رقم (٢٩٣٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٧٩) التاريخ الكبير (٧/٣٢)، الثقات للعجلي (٤٣٠)، الضعفاء الكبير للعقيلي (٤/١٩٦)، الجرح والتعديل (٨/٢٠٥)، ذكر أسماء التابعين (٢/٢٤٥) الجمع بين رجال الصحيحين (٢/٥١٢) تهذيب الكمال (١٣٣٣)، الكاشف (٣/١٣٠)، المغني في الضعفاء (٢/٦٦٠)، ميزان الاعتدال (٤/١٢٠)، العقد الثمين (٧/٢٠٥)، تهذيب التهذيب (١٠/١٦٢)، تقريب التهذيب (٢/٢٥١) .","vol":"12","page":904},{"text":"<span data-type=\"title\" id=toc-5193>[٢٥٨٠] مَطر بنُ عبد الرَّحمن</span>\nهو أبو عبد الرَّحمن مطر بن عبد الرَّحمن الأَعْنَق.\nسمع أبا العَالية.\nروى عنه موسى بن إسماعيل.\nالأَعْنَق: بفتح الهمزة، وسكون العين، وبالنون، والقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨٠) تهذيب الكمال (٣/١٣٣٤)، تهذيب التهذيب (١٠/١٦٩)، (٣١٧)، تقريب التهذيب (٢/ ٢٥٢)، خلاصة تهذيب الكمال (٣/٣٣)، الكاشف (٣/١٤٩)، تاريخ البخاري الكبير (٧/٤٠١)، الجرح والتعديل (٨/١٣٢١)، ثقات (٩/١٨٩) .","vol":"12","page":905},{"text":"<span data-type=\"title\" id=toc-5194>[٢٥٨١] مَطر بن نَاجِيَة</span>\nهو مَطرُ بنُ نَاجِيَة اليَرْبوعي، الذي غَلب على الكُوفَة من قِبَل ابن الأشعث، وأخرج منها عاملَ الحجَّاج بن يوسف، وذلك زمن فتنةِ ابنِ الأَشْعَث أيامَ عبد الملك بن مروان، له ذِكْر في الرّكوعِ من كتاب الصلاة (١) .\nنَاجية: بالنون، والجيم، والياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (٣٤٩٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨١)، جمهرة النسب (١/٣٠٧)، تاريخ خليفة (٢٨٢، ٢٩٤)، تاريخ الطبري (٦/٢٧٥، ٣٤٥)، كتاب الفتوح لأحمد بن أعثم (٧/١٣٥)، جمهرة ابن حزم (٢٢٧)، الكامل (٤/٤٦٨) .","vol":"12","page":905},{"text":"<span data-type=\"title\" id=toc-5195>[٢٥٨٢] مُطَرِّف بن عبد الله</span>\nهو أبو عبد الله (١) مُطَرِّف بن عبد الله بن الشِّخِّير، العَامري، البَصْري، وقد تقدَّم تمام نسبه عند ذِكْر أبيه في حرف العين.\nروى عن أبي ذرّ، وعثمانَ بن أبي العاص.\nروى عنه أخوه يزيدُ، وعلي بن زَيد، وقَتادة.\nمات بعد سنة سبع وثمانين.\nمُطَرِّف: بضم الميم، وفتح الطاء المهملة، وتشديد الراء المكسورة، وبالفاء.\nوالشِّخِّير: بكسر الشين المعجمة، وكسر الخاء المعجمة المشددة.\n_________\n(١) في م: أبو عبد الرحمن.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨٢) تهذيب الكمال (٣/١٣٣٥)، تهذيب التهذيب (١/١٧٣)، (٣٢٤)، تقريب التهذيب (٢/٢٥٣)، خلاصة تهذيب الكمال (٣/٣٣)، الكاشف (٣/١٥٠)،تاريخ البخاري الكبير (٧/٣٩٦)،تاريخ البخاري الصغير (١/ ٣١٩)، الجرح والتعديل (٨/٤٤٦)، الحلية (٢/١٩٨)، معجم طبقات الحفاظ (١٧٤)، المعين ٢٣٧٠)، تراجم الأحبار (٣/٣٢٥)، طبقات الحفاظ (٢٤)، ثقات (٥/٤٣٠)، الأنساب (٨/٦٩)، تذكرة الحفاظ (١/٦٤)، البداية والنهاية (٩/٦٩)، تاريخ الثقات (٤٣١)، التمهيد (١/٣٥، ٨/١١٨)، سير الأعلام (٤/١٨٧)، البداية والنهاية (٩/٢١) .","vol":"12","page":905},{"text":"<span data-type=\"title\" id=toc-5196>[٢٥٨٣] مُطَرِّف بن مَازن</span>\nهو مُطَرِّف بنُ مَازن الكِناني، ويقال: اليَماني.\nروى عن هِشام بنُ يوسف، ويَعلى بن مِقْسَم.\nروى عنه بَقِيَّة.\nمازِن: بالزاي، والنون.\nومقْسَم: بكسر الميم، وسكون القاف، وفتح السين المهملة.\nوبَقِيَّة: بفتح الباء الموحدة، وكسر القاف، وتشديد الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨٣)، تاريخ البخاري الكبير (٧/٣٩٨)، الجرح والتعديل (٣١٤)، ميزان الاعتدال (٤/١٢٥)، تعجيل المنفعة (١٠٤٤) .","vol":"12","page":905},{"text":"<span data-type=\"title\" id=toc-5197>[٢٥٨٤] المُطَّلِبُ بنُ عبدِ الله</span>\nهو أبو الحَكم المُطَّلِبُ بنُ عبدِ الله بن حُوَيطب، هكذا جاء في نسخ «الموطأ» وهو غلط، والصواب ابن حَنْطَب. كذا أصلحه ابنُ وَضَّاح، وقال: وهو المُطَّلِبُ بنُ عبدِ الله بن المُطَّلِب بن حَنْطَب بن الحارث بن عُبَيْد بن عمر بن ⦗٩٠٦⦘ مَخزوم القُرَشي المَخْزومي المَدني، وقيل: هو المُطَّلِبُ بنُ عبدِ الله بن حَنْطَب.\nيُعَدُّ في أهل الحجاز. قال البُخاريُّ: وقال بعضُهم: هو عبد الله بن المُطَّلب، وكانَ من وجوه قريش.\nسمع عمرَ بنَ الخطَّاب، وأبا هريرة.\nروى عنه محمدُ بنُ عبَّاد بن جَعفرِ الأوزاعي. والذي ذهبَ إليه ابنُ وضّاح هو الصحيحُ والمشهور في الكتب.\nحُوَيْطِب: بضم الحاء المهملة، وفتح الواو، وبالياء تحتها نقطتان، وكسر الطاء المهملة، وبالباء الموحدة.\nوحَنْطَب: بفتح الحاء المهملة، وسكون النون، وفتح الطاء المهملة، وبالباء الموحدة.\nوعَبَّاد: بتشديد الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨٤) تاريخ ابن معين (٥٧٠)، سير أعلام النبلاء (٥/٣١٧) .","vol":"12","page":905},{"text":"<span data-type=\"title\" id=toc-5198>[٢٥٨٥] المُطَّلِبُ بنُ عبدِ الله</span>\nهو المُطَّلِبُ بنُ عبدِ الله بن قيس بن مَخْرَمة بن المُطّلب القُرشي.\nروى عن أبيه، عن جدِّه، وعن سعيد بن أبي هند.\nسمع منه محمدُ بنُ إسحاق.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨٥) تهذيب الكمال (٣/١٣٣٦)، تهذيب التهذيب (١٠/١٧٩)، (٣٣٣)، تقريب التهذيب (٢/ ٢٥٤)، خلاصة تهذيب الكمال (٣/٣٥)، الكاشف (٣/١٥١)، تاريخ البخاري الكبير (٨/٧)، الجرح والتعديل (٨/ ١٦٤٦)، ميزان الاعتدال (٤/١٢٩)، لسان الميزان (٧/٣٩٠)، ثقات (٧/٥٠٦) .","vol":"12","page":906},{"text":"<span data-type=\"title\" id=toc-5199>[٢٥٨٦] مُعاذُ بنُ زَهرة</span>\nهو معاذ بن زهرة.\nروى عنه حُصَيْن بن عبد الرَّحمن السّلمي الكُوفي، حديثه في كتاب الصوم (١) .\nحُصَيْن: بضم الحاء المهملة، وفتح الصاد المهملة، وبالنون.\n_________\n(١) انظر الحديث رقم (٤٥٦٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨٦) تهذيب الكمال (٣/٣٣٩)، تهذيب التهذيب (١٠/١٩٠)، (٢٣٥٤)، خلاصة تهذيب الكمال (٣/٣٦)، تقريب التهذيب (٢/٢٥٦)، الكاشف (٣/١٥٣)، تاريخ البخاري الكبير (٧/٨)، الجرح والتعديل (٨/١١٢٦)، لسان الميزان (٦/٥٥)، الثقات (٧/٤٨٢) .","vol":"12","page":906},{"text":"<span data-type=\"title\" id=toc-5200>[٢٥٨٧] مُعاذُ بنُ عبدِ الله الجُهَني</span>\nهو معاذُ بنُ عبدِ الله بن خُبَيْب الجهني، المديني.\nروى عن أبيه.\nروى عنه أسيد ابن أبي أسيد.\nخُبَيب: بضم الخاء المعجمة، وفتح الباء الموحدة الأولى، وسكون الياء تحتها نقطتان.\nوأسِيد: بفتح الهمزة، وكسر السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨٧) تهذيب الكمال (٣/١٣٣٩)، تهذيب التهذيب (١٠/١٩١)، (٩/٣٥)، تقريب التهذيب (٢٥٦)، خلاصة تهذيب الكمال (٣/٣٧)، الكاشف (١٥٤)، تاريخ البخاري الكبير (٧/٤٦٢)، الجرح والتعديل (٨/ص٢٤٦)، تراجم الأحبار ٣/٤٤٩)، الثقات (٥/٤٢٢)، مجمع (٢/١٣٣) .","vol":"12","page":906},{"text":"<span data-type=\"title\" id=toc-5201>[٢٥٨٨] مُعاذ بنُ هِشام</span>\nهو مُعاذُ بن هِشام بن أبي عبدِ الله الدَّسْتوائي البصري. سكن ناحيةَ اليمن.\nسمع أباه.\nالدَّسْتوائي: بفتح الدال المهملة، وسكون السين المهملة، وفتح التاء فوقها نقطتان، وبياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨٨) تهذيب الكمال (٣/١٣٤١)، تهذيب التهذيب (١٠/١٩٦)، (٣٦٧)، تقريب التهذيب (٢/ ٢٥٧)، خلاصة تهذيب الكمال (٣/٣٨)، الكاشف (٣/١٥٥)، تاريخ البخاري الكبير (٧/٣٦٦)، تاريخ البخاري الصغير (٢/١١٦، ٢٨٩)، الجرح والتعديل (٨/١١٣٣)، ميزان الاعتدال (٤/١٣٣)، لسان الميزان (٧/٣٩١)، الثقات (٩/١٧٦)، المغني (٦٣٠٧)، الأنساب (٥/٣٤٨)، المعين (٧٥)، تراجم الأحبار (٣/٣٧٧)، البداية والنهاية (١/٢٤٧)، سير الأعلام (٩/٣٧٢)، والحاشية.","vol":"12","page":907},{"text":"<span data-type=\"title\" id=toc-5202>[٢٥٨٩] مُعاويةُ بنُ سلاَّم</span>\nهو أبو سلاَّم مُعاويةُ بنُ سلاَّم بن أبي سَلاَّم الأسود الحَبَشي.\nسمع يحيى بن أبي كثير (١)، وأخاه زيدًا، له ذِكْر في حديث أبي أمامة الباهلي في فضل سورة البقرة (٢) .\nسلاَّم: بتشديد اللام.\nالحَبَشي: بالحاء المهملة، وبالباء الموحدة، والشين المعجمة.\nوكثير: ضد قليل.\n_________\n(١) في م: يحيى بن كثير، وهو خطأ.\n(٢) انظر الحديث رقم (٦٢٤٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٨٩) تهذيب الكمال (٣/١٣٤٤)، تهذيب التهذيب (١٠/٢٨)، (٣٨٨)، تقريب التهذيب (٢/٢٥٩)، خلاصة تهذيب الكمال (٣/٤٠)، الكاشف (٣/١٥٧)، تاريخ البخاري الكبير (٧/٣٣٥)، الجرح والتعديل (٨/١٧٥٢)، تراجم الأحبار (٣/٤٠٦)، الثقات (٧/٤٦٩)، طبقات الحفاظ (١٠٢)، سير الأعلام (٧/٣٩٧)، العبر (١/٩٦٤)، طبقات ابن سعد (٦/٤١٢)، معرفة الثقات (١٧٤٤) .","vol":"12","page":907},{"text":"[٢٥٩٠] مُعاويةُ بن مقرن\nهو معاويةُ بن مُقَرِّن بن عايذ المُزَني الكوفي.\nروى عن أبيه، وعن البراء بن عَازب.\nروى عنه أشْعَثُ بن أبي الشَّعْثاء، وسَلمة بن كُهَيْل، والشَّعبي، وعمرو بن مرّة.\nمُقَرِّن: بضم الميم، وفتح القاف، وتشديد الراء المكسورة، وبالنون.\nوعايذ: بالياء تحتها نقطتان، وبالذال المعجمة.\nوعَازب: بالزاي، والباء الموحدة.\nوأَشْعث: بالشين المعجمة، والثاء المثلثة، وكذلك الشعثاء.\nوكُهَيْل: بضم الكاف، وفتح الهاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩٠) تهذيب الكمال (٣/١٣٤٤)، تهذيب التهذيب (١٠/٢٠٨)، (٣٨٧)، تقريب التهذيب (٢/ ٢٥٩)، خلاصة تهذيب الكمال (٣/٤٠)، الكاشف (١/١٥٧)، تاريخ البخاري الكبير (٧/٣٣٠)، الجرح والتعديل (٨/ص٣٧٨)، أسد الغابة (٥/٢٠٩)، تجريد أسماء الصحابة (٢/٨٣)، الثقات (٥/٤١٢) .","vol":"12","page":907},{"text":"<span data-type=\"title\" id=toc-5204>[٢٥٩١] مُعاويةُ بنُ عبد الله</span>\nهو مُعاويةُ بنُ عبدِ الله بن بدر الجهني.\nروى عن أبيه.\nروى عنه أيوبُ بن موسى. أخرج حديثه «الموطأ» وفي حاشية الكتاب أنه كان في كتاب ابن وضاح عبد الله بن زيد فأصلحه من كتاب ابن القاسم عبد الله بن بدر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩١)، طبقات ابن سعد القسم المتمم (١٣٩)، تاريخ البخاري الكبير (٧/٣٣١)، الجرح والتعديل (٨/٣٧٧)، الثقات (٥/٤١٤)، تعجيل المنفعة (٤٠٦) .","vol":"12","page":907},{"text":"[]<span data-type=\"title\" id=toc-5205> مُعاويةُ بنُ أبي عيَّاش</span>\nهو معاوية بن أبي عيَّاش الزُّرقي الأنصاري المدني أخو النعمان.\nسمع عبد الله بن الزبير، ومحمد بن إياس البُكَيْر.\nروى عنه محمدُ بن إسحاق، وبُكَيْر بن الأشج.\nعيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\nوالزُّرقي: بضم الزاي، وفتح الراء، وبالقاف.\nوالبُكَيْر: بضم الباء الموحدة، وفتح الكاف، وسكون الياء.","vol":"12","page":908},{"text":"<span data-type=\"title\" id=toc-5206>[٢٥٩٢] مُعاويةُ بنُ قُرَّة</span>\nهو أبو إياس مُعاويةُ بن قُرَّة بن إياس البصري.\nسمع أباه، وأنسَ بن مالك، وعبدَ الله بن مُغَفَّل.\nروى عنه قتادة، وشُعبة، والأعْمش، ومطَرُ بن عبد الرحمن.\nإباس: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\nومُغفَّل: بالغين المعجمة، وتشديد الفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩٢) تهذيب الكمال (٣/١٣٤٧)، تهذيب التهذيب (١٠/٢١٦)، (٣٩٩)، تقريب التهذيب (٢/ ٢٦١)، خلاصة تهذيب الكمال (٣/٤١)، الكاشف (٣/١٥٨)، تاريخ البخاري الكبير (٧/٣٣٠)، تاريخ البخاري الصغير (١/٢٠٨)، الجرح والتعديل (٨/١٧٣٤)، الحلية (٢/٢٩٨)، المعين (٣٣٤)، تراجم الأحبار (٣/٤٥١)، مجمع (٩/٤٠٧)، الثقات (٥/٤١٢)، طبقات ابن سعد (١/٤٦٠)، (٧/٣٢)، سير الأعلام (٥/١٥٣) .","vol":"12","page":908},{"text":"<span data-type=\"title\" id=toc-5207>[٢٥٩٣] مُعاويةُ بنُ مُسلم</span>\nهو أبو نَوْفل، معاويةُ بنُ مسلم بن عمرو بن أبي عَقْرب، ويقال: مسلم بن أبي عقرب.\nسمع ابنَ عباس، وابنَ عمرَ.\nروى عنه شُعبة.\nنَوْفل: بفتح النون، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩٣)، تاريخ ابن معين (٥٧٤)، تاريخ البخاري الكبير (٧/٢٦٨)، تاريخ البخاري الصغير (١/٣١٠)، الثقات (٥/٤١٥)، كنى مسلم (١١٢)، المعرفة والتاريخ (٣/٢١٣)، الجرح والتعديل (٨/٣٧٩)، ذكر أسماء التابعين (٢/٢٤٤)، الجمع بين رجال الصحيحين (١/٣٧٣)، عمرو بن أبي عقرب، ويقال: مسلم أبو نوفل، وقال عمرو بن علي: اسمه معاوية بن عمرو، تهذيب الكمال (١٦٥٤)، الكاشف (٣/٣٤٠) .","vol":"12","page":908},{"text":"<span data-type=\"title\" id=toc-5208>[٢٥٩٤] مُعاويةُ بنُ صَالح</span>\nهو أبو عمرو، مُعَاويةُ بنُ صَالح الحَضْرمي، قاضي الأندلس.\nسمع عبدَ الرَّحمن بن جُبَيْر بن نُفَيْر، وشدَّاد بن شدَّاد، وسُلَيْم بن عامر.\nروى عنه الثَّوريُّ، والليث، وابن مهدي، وهذا معاوية هو الذي جاء ذِكْره في كتاب الصيد في حديث أبي ثَعلبة الخشني (١) .\nجُبَيْر ونُفير: بضم الجيم والنون، وفتح الباء الموحدة، والفاء.\nوسُلَيم: بضم السين، وفتح اللاّم.\n_________\n(١) انظر الحديث رقم (٥٠٠٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩٤) تهذيب الكمال (٣/١٣٤٥)، تهذيب التهذيب (١٠/٢٠٩)، (٣٨٩)، تقريب التهذيب (٢/ ٢٥٩)، خلاصة تهذيب الكمال (٣/٤٠)، الكاشف (٣/١٥٧)، تاريخ البخاري الكبير (٧/٣٣٥)، تاريخ البخاري الصغير (٢/ ١٧٥)، الجرح والتعديل (٨/١٧٥٠)، ميزان الاعتدال (٤/١٣٥)، ترغيب (٤/ ٥٧٨)، الثقات (٧/٤٧٠)، مجمع (١/١٧٥)، تراحم الأحبار (٣/٣٤٦)، طبقات الحفاظ (٧٧)، تاريخ الإسلام (٦/٣٩١)، سير الأعلام (٧/١٥٨)، معرفة الثقات (١٧٤٦) .","vol":"12","page":908},{"text":"<span data-type=\"title\" id=toc-5209>[٢٥٩٥] مَعْبَدُ الجُهَنيُّ</span>\nهو مَعبدُ الجُهنيُّ البصريُّ، كان أولَ من تكلمَ بالقدرِ في البصرة.\nروى عنه مالك بن دينار، وله ذِكْر في كتاب الإيمان (١)، وهو من الطبقة الثانية من تابعي البصرة.\n_________\n(١) انظر الحديث رقم (٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩٥)، تهذيب التهذيب (١٠/٢٢٥)، (٤١٤)، تقريب التهذيب (٢/٣٦٣)، الجرح والتعديل (٨/ص٢٨٠)، تاريخ البخاري الكبير (٧/٣٩٩) .","vol":"12","page":909},{"text":"<span data-type=\"title\" id=toc-5210>[٢٥٩٦] مَعْبَدُ بنُ حُزَابَة</span>\nهو معبد بن حُزَابة بن معبد بن وهب بن عمرو بن عايذ بن عمران بن مخزوم المخزومي القرشي تابعي.\nروى عن ابن عمر، وابن الزُّبير.\nروى عنه سُليمان بن يسار.\nحُزَابة: بضم الحاء المهملة، وتخفيف الزاي، وبالباء الموحدة.\nوعايذ: بياء تحتها نقطتان، وذال معجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩٦)، المؤتلف والمختلف (٢/٧١٩)، الإكمال (٢/٤٥٨) .","vol":"12","page":909},{"text":"<span data-type=\"title\" id=toc-5211>[٢٥٩٧] مَعْبَدُ بنُ هلال</span>\nهو معبد بن هلال العَنَزيُّ البَصريُّ.\nروى عن أنس بن مالك.\nروى عنه لَبيد بن حيّان.\nالعَنَزي: بفتح العين المهملة، وفتح النون، وبالزاي.\nولَبِيد: بفتح اللام، وكسر الباء الموحدة.\nوحيّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩٧) تهذيب الكمال (٣/١٣٥٠)، تهذيب التهذيب (١٠/٢٢٥)، (٤١٣)، تقريب التهذيب (٢/ ٢٧٣)، خلاصة تهذيب الكمال (٣/٤٣)، الكاشف (٣/١٦٠)، تاريخ البخاري الكبير (٧/٤٠٠)، الجرح والتعديل (٨/١٢٨٧)، الثقات (٥/٤٣٣)، تاريخ الإسلام (٥/٣٠٢)، رجال (١٩٤٤) .","vol":"12","page":909},{"text":"<span data-type=\"title\" id=toc-5212>[٢٥٩٨] مُعْتَمِرُ بنُ سُليمان</span>\nهو أبو محمد، مُعتَمِر بنُ سليمان بن طَرْخَان، مولى لبني مُرَّة، ويعرف بالتَّيْميِّ البصريِّ.\nسمع أباه، وعاصمًا الأحول، وليث ابن أبي سُلَيْم، ومنصورًا.\nروى عنه ابنُ المبارك، وعبد الرَّزّاق.\nمات سنة سبع وثمانين ومائة.\nمُعْتَمر: بضم الميم، وسكون العين، وفتح التاء فوقها نقطتان.\nوطَرْخان: بفتح الطاء المهملة، وسكون الراء، وبالخاء المعجمة.\nوسُلَيم: بضم السين المهملة، وفتح اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩٨) تهذيب الكمال (٣/١٣٥١)، تهذيب التهذيب (١٠/٢٢٧)، (٤١٥)، تقريب التهذيب (٢/ ٢٦٣)، الكاشف (٣/١٦١)، تاريخ البخاري الكبير (٨/٤٩)، تاريخ البخاري الصغير (٢/٢٤١)، الجرح والتعديل (٨/١٨٤٦)، ميزان الاعتدال (٤/١٤٢)، لسان الميزان (٧/٣٩٣)، معجم طبقات الحفاظ (١٧٥)، تراجم الأحبار (٣/٣٣٧)، سير الأعلام (٨/٤٧٧)، والحاشية طبقات الحفاظ (١١٤) .","vol":"12","page":909},{"text":"<span data-type=\"title\" id=toc-5213>[٢٥٩٩] مَعْدان بن طَلْحة</span>\nهو مَعْدان بن طَلحة اليَعْمَريُّ.\nسمع عمرَ بن الخطاب، وأبا الدَّرداء، وثوبان.\nروى عنه سالم بن أبي الجعد، وهذا معدان هو ابن أبي طلحة أيضًا إلا أن قتادة يقول: ابن أبي طلحة، والأوزاعي يقول: ابن طلحة.\nاليَعْمَري: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وفتح الميم.\nوثَوبان: بفتح الثاء المثلثة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٥٩٩) تهذيب الكمال (٣/١٣٥١)، تهذيب التهذيب (١٠/٢٢٨)، (٤١٧)، تقريب التهذيب (٢/ ٢٦٣)، خلاصة تهذيب الكمال (٣/٤٤)، الكاشف (٣/١٦١)، تاريخ البخاري الكبير (٨/٣٨)، الجرح والتعديل (٨/١٨٥٤)، التاريخ لابن معين (٣/٤٧٥)، تراجم الأحبار ٣٠/٤٣٣)، ثقات (٥/٤٥٧)، معرفة الثقات (رقم١٧٥٦)، الأنساب (١٣/٥١٤)، تاريخ الثقات (٤٣٣) .","vol":"12","page":910},{"text":"[٢٦٠٠] معروف بنُ سُويد\nهو أبو أمية، مَعْرُوف بنُ سُويد.\nروى عن عمرَ بنِ الخطَّاب، وأبي ذرّ، وابنِ مسعود.\nروى عنه الأعمشُ، وواصلُ الأَحْدب.\nمَعْرُور: بفتح الميم، وسكون العين المهملة، وضم الراء الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠٠) تهذيب الكمال (٣/١٣٥٢)، تهذيب التهذيب (١٠/٢٣٠)، (٤٢٠)، تقريب التهذيب (٢/ ٢٦٣)، الكاشف (٣/٦٢)، تاريخ البخاري الكبير (٨/٣٩)، تاريخ البخاري الصغير (١/١٩٢)، الجرح والتعديل (٨/١٨٩٥)، المعين (٢٣٨)، تراجم الأحبار (٣/٤٦٧)، الثقات (٥/٤٥٧)، تذكرة الحفاظ (١/٦٧)، طبقات الحفاظ (٢٥)، تاريخ الثقات (٤٣٤)، سير الأعلام (٤/١٧٤) .","vol":"12","page":910},{"text":"<span data-type=\"title\" id=toc-5215>[٢٦٠١] معروف الكَرْخيّ</span>\nهو أبو محفوظ، مَعْروف الكرخي العابدُ، منسوب إلى كرخ بغداد، كان المُشار إليه في الزُّهد والعبادة والوَرع، وكان مُجَابَ الدعوةِ، وله من الكراماتِ ما يجلّ عن الحصر.\nأسندَ أحاديثَ يسيرة عن بكرِ بنِ خُنَيس، والرَّبيعِ بنِ صَبِيْح.\nروى عنه خلفُ بنُ هشام، وزكريا بن يحيى المروزي، ويحيى بن أبي طالب.\nمات سنة إحدى ومائتين، وقيل: سنة مائتين وهو الصحيح.\nخُنَيْس: بضم الخاء المعجمة، وفتح النون، وبالسين المهملة.\nوصَبِيح: بفتح الصاد المهملة، وكسر الباء الموحدة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠١)، سير أعلام النبلاء (٩/٣٣٩)، شذرات الذهب (٢/٤٧٨) .","vol":"12","page":910},{"text":"<span data-type=\"title\" id=toc-5216>[٢٦٠٢] مَعْقِل الخَثْعَميُّ</span>\nهو معقل الخَثْعمي.\nسمع عليَّ بن أبي طالب.\nروى عنه محمدُ بن أبي إسماعيل، له ذِكْر في حديث فاطمةَ بنتِ قيس في الاستحاضة (١) . ⦗٩١١⦘\nمَعْقِل: بفتح الميم، وسكون العين المهملة، وكسر القاف.\n_________\n(١) انظر الحديث رقم (٥٤١١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠٢) تهذيب الكمال (٣/١٣٥٣)، تهذيب التهذيب (١٠/٢٣٦)، (٤٣١)، تقريب التهذيب (٢/ ٢٦٥)، خلاصة تهذيب الكمال (٣/٤٥)، الكاشف (٣/١٦٣)، تاريخ البخاري الكبير (٧/٣٩٣)، الجرح والتعديل (٨/١٣١١)، ميزان الاعتدال (٤/١٤٧)، لسان الميزان (٧/٣٩٤)، الثقات (٥/٤٣٢) .","vol":"12","page":910},{"text":"<span data-type=\"title\" id=toc-5217>[٢٦٠٣] مَعْقِلُ بنُ عُبَيْدِ الله</span>\nهو مَعْقلُ بنُ عُبَيْد الله العَبْسي الجَزَري.\nسمع عطاء، ونافعًا، وأبا الزُّبير.\nروى عنه وكيع، وأبو نعيم.\nعُبَيْد الله: تصغير عبد [[الله]] .\nالعَبْسي: بالباء الموحدة، والسين المهملة.\nوالجَزري: بالجيم، والزاي.\nونُعَيْم: بضم النون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠٣) تهذيب الكمال (٣/١٣٥٣)، تهذيب التهذيب (١٠/٢٣٤)، (٤٢٧)، تقريب التهذيب (٢/ ٢٦٤)، خلاصة تهذيب الكمال (٣/٤٥)، الكاشف (٣/١٦٣)، تاريخ البخاري الكبير (٧/٣٩٣)، الجرح والتعديل (٨/٣١٣١)، ميزان الاعتدال (٤/١٤٦)، لسان الميزان (٧/٣٩٤)، العبر (١/٢٤٧)، الضعفاء الكبير (٤/٢٢١)، المعين رقم (٦١٧)، الكامل (٦/٢٤٤٤) .","vol":"12","page":911},{"text":"<span data-type=\"title\" id=toc-5218>[٢٦٠٤] مَعْمَر بنُ رَاشد</span>\nهو أبو عُروة، مَعْمَرُ بنُ راشد، وهو معمر بن أبي عمرو البَصري. سكنَ اليَمن.\nسمع الزُّهريَّ، وقتادة.\nروى عنه الثوريُّ، وابن عُيينة، وشُعبة، وعبدُ الرَّزَّاق، وابنُ المبارك.\nمات سنة ثلاث وخمسين ومائة، وله ثمان وخمسون سنة.\nمَعْمَر: بفتح الميم، وسكون العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠٤) تهذيب الكمال (٣/١٣٥٥)، تهذيب التهذيب (١٠/٢٤٣)، (٤٣٩)، تقريب التهذيب (٢/ ٢٦٦)، خلاصة تهذيب الكمال (٣/٤٧)، الكاشف (٣/١٦٤)، تاريخ البخاري الكبير (٧/٣٧٨)، تاريخ البخاري الصغير (٢/١١٥)، الجرح والتعديل (٨/١١٦٥)، ميزان الاعتدال (٤/١٥٤)، لسان الميزان (٧/٣٩٤)، تاريخ الإسلام (٦/٣٩٤) .","vol":"12","page":911},{"text":"<span data-type=\"title\" id=toc-5219>[٢٦٠٥] مَعْمَر بنُ عبَدِ الله</span>\nهو مَعْمَر بن عبد الله ... (١) .\n_________\n(١) بياض في خ وم مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠٥) تهذيب الكمال (٣/١٣٥٦)، تهذيب التهذيب (١٠/٢٤٦)، (٤٤١)، تقريب التهذيب (٢/ ٢٦٦)، خلاصة تهذيب الكمال (٣/٤٧)، الكاشف (٣/١٦٥)، تاريخ البخاري الكبير (٧/٧٧٢)، تاريخ البخاري الصغير (١/٤٢٣)، الجرح والتعديل (٨/٢٥٤)، الثقات (٣/٣٨٨)، أسد الغابة (٥/٢٣٦)، تجريد أسماء الصحابة (٢/ ٨٩)، تراجم الأحبار (٣/٤٤٣)، الاستيعاب (٣/١٤٣٤)، الإصابة (٦/١٩٠)، الأنساب (٤/١١٧) .","vol":"12","page":911},{"text":"<span data-type=\"title\" id=toc-5220>[٢٦٠٦] مَعْنُ بن عبد الرَّحمن</span>\nهو معنُ بن عبد الرحمن بن عبد الله بن مَسْعود الهُذَليُّ.\nروى عن أبيه، حديثه في المعجزات من كتاب النبوة (١) .\n_________\n(١) انظر الحديث رقم (٨٨٩٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠٦) تهذيب الكمال (٣/١٣٥٨)، تهذيب التهذيب (١٠/٢٥٢)، (٤٥٢)، تقريب التهذيب (٢/٢٦٧)، خلاصة تهذيب الكمال (٣/٤٨)، الكاشف (٣/١٦٦)، تاريخ البخاري الكبير (٧/٣٩٠)، تاريخ البخاري الصغير (٢/٢٨٤)، (٢٨٥)، الجرح والتعديل (٨/١٢٧٠)، تاريخ الثقات (٤٣٦)، الثقات (٧/٤٩١)، معرفة الثقات (١٧٦٧)، تاريخ الإسلام (٥/١٦٠) .","vol":"12","page":911},{"text":"<span data-type=\"title\" id=toc-5221>[٢٦٠٧] مَعْنُ بن عيسى</span>\nهو أبو يحيى، معنُ بنُ عيسى بن يحيى بن دينار القَزَّاز المَديني، مولى أشجع.\nكان من أصحابِ مالك بن أنس، وسمع ابن أبي ذئب، وكان يتوسَّد عَتَبةَ مالك، ولا يتَلفظُ بشيء إلاَّ كتبه، وقرأ «الموطأ» على مالك للرشيد وبنيه. قال علي بن المديني: أخرج إلينا معن بن عيسى أربعين ألف مسألة سمعها من مالك.\nومات سنة ثلاث وتسعين ومائة. ⦗٩١٢⦘\nالقزَّاز: بفتح القاف، وتشديد الزاي الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠٧) تهذيب الكمال (٣/١٣٥٨)، تهذيب التهذيب (١٠/٢٥٢)، (٤٥٢)، تقريب التهذيب (٢/ ٢٦٧)، خلاصة تهذيب الكمال (٣/٤٨)، الكاشف (٣/١٦٦)، تاريخ البخاري الكبير (٧/٣٩٠)، تاريخ البخاري الصغير (٢/٢٨٤)، (٢٨٥)، الجرح والتعديل (٨/١٢٧١)، العبر (١/٣٢٧)، الثقات (٩/١٨١)، تراجم الأحبار (٣/٣٦١)، (٢٥٨)، الأنساب (١/٢٦٣) .","vol":"12","page":911},{"text":"<span data-type=\"title\" id=toc-5222>[٢٦٠٨] مُغيرة بنُ حَكيم</span>\nهو مغيرةُ بن حَكيم الصَّنعانيُّ اليَمانيُّ.\nسمع ابنَ عمر، وأبا هريرة، وعبد الله بن سعد بن خَيْثمة.\nروى عنه عمرُو بن شعيب، وجرير بن حازم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠٨) تهذيب الكمال (٣/١٣٦٠)، تهذيب التهذيب (١٠/٢٥٨)، (٤٦٤)، تقريب التهذيب (٢/٢٦٨)، خلاصة تهذيب الكمال (٣/٤٩)، الكاشف (٣/١٦٧)، تاريخ البخاري الكبير (٧/٣١٧)، الجرح والتعديل (٨/٩٨٩)، تاريخ الثقات (٤٣٦)، معرفة الثقات (١٧٧٠)، تراجم الأحبار (٣/٣٨٥)، الثقات (٥/٤٠٦)، طبقات ابن سعد (٥/٣٦٧) .","vol":"12","page":912},{"text":"<span data-type=\"title\" id=toc-5223>[٢٦٠٩] مُغيرة بن سَعيد</span>\nهو مغيرة بن سعيد الكوفي، له ذِكْر في طبقات المجروحين (١)، وهو ممن نسبت إليه الزندقة ... (٢) .\n_________\n(١) ١ / ١٣٥.\n(٢) بياض في خ وم مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٠٩)، تاريخ ابن معين (٥٧٩)، المعرفة والتاريخ (٢/٥٨١، ٣/٥٠)، الضعفاء الكبير (٤/١٧٧)، الجرح والتعديل (٨/٢٢٣)، الكامل في الضعفاء (٦/٢٣٥١)، ذكر أسماء التابعين (١/٤٤٨)، ميزان الاعتدال (٤/١٦٠)، المغني في الضعفاء (٢/٦٧٢)، لسان الميزان (٦/٧٥) .","vol":"12","page":912},{"text":"<span data-type=\"title\" id=toc-5224>[٢٦١٠] مُغيرة بن عبد الرَّحمن</span>\nهو أبو هاشم، مغيرةُ بن عبد الرحمن بن عبيد الله بن الحارث بن عيَّاش بن أبي ربيعة المخزومي القُرشي المديني.\nسمع محمد بن عجلان، وعبد الله بن سعيد بن أبي هند.\nولد سنة أربع، أو خمس وعشرين ومائة، ومات سنة ست وثمانين ومائة.\nعيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١٠) تهذيب الكمال (٣/١٣٦٢)، تهذيب التهذيب (١٠/٢٦٤)، (٤٧٤)، تقريب التهذيب (٢/ ٢٦٩)، خلاصة تهذيب الكمال (٣/٥٠)، الكاشف (٣/١٦٨)، تاريخ البخاري الكبير (٧/٣٢٠)، (٣٢١)، تاريخ البخاري الصغير (٢/٣٣٦)، (٣٣٨)، الجرح والتعديل (٨/١٠١١)، (١٠١٣)، ميزان الاعتدال (٤/١٦٣)، (١٦٤)، لسان الميزان (٧/٣٩٦) .","vol":"12","page":912},{"text":"<span data-type=\"title\" id=toc-5225>[٢٦١١] مُغيرة بن فَرْوَة</span>\nهو أبو الأزهر مغيرة بن فروة.\nروى عن معاوية.\nروى عنه يحيى بن الحارث. حديثه في كتاب الصوم (١) .\nفروة: بالفاء.\n_________\n(١) انظر الحديث رقم (٤٥١٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١١) تهذيب الكمال (٣/١٣٦٣)، تهذيب التهذيب (١٠/٢٦٧)، (٤٧٩)، تقريب التهذيب (٢/ ٢٧٠)، خلاصة تهذيب الكمال (٣/٥١)، الكاشف (٣/١٦٩)، تاريخ البخاري الكبير (٧/٣٢٠)، (٩/١١٤)، الجرح والتعديل (٨/١٠٢٥)، الثقات (٥/٤١٠)، تاريخ الإسلام (٥/٣) .","vol":"12","page":912},{"text":"<span data-type=\"title\" id=toc-5226>[٢٦١٢] مُفَضّل بن فَضَالة</span>\nهو مُفضّل بنُ فَضَالة البصري (١) القِتْبَاني.\nروى عن ابن عيَّاش القِتْباني، وزياد بن عِلاَقة.\nروى عنه عبد الله بن موْهَب الهمداني، وابن مهدي، وموسى بن إسماعيل.\nمُفَضّل: بضم الميم، وفتح الفاء، وتشديد الضاد المعجمة.\nوفَضالة: بفتح الفاء، والضاد المعجمة.\nوالقِتْبَاني: بكسر القاف، وسكون التاء فوقها نقطتان، وبالباء الموحدة، وبالنون.\nوعيَّاش: الأول بتشديد الياء تحتها نقطتان، وبالشين المعجمة. ⦗٩١٣⦘\nوزِياد: من الزيادة.\nوعِلاقة: بكسر العين المهملة، وتخفيف اللام، وبالقاف.\nومَوْهَب: بفتح الميم، وسكون الواو، وفتح الهاء.\n_________\n(١) من خ: المعري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١٢) سير الأعلام (٨/١٥٣)، الشذرات (٢/٣٦٣) .","vol":"12","page":912},{"text":"<span data-type=\"title\" id=toc-5227>[٢٦١٣] المِقدَام</span>\nهو المِقْدام بنُ شُرَيْح بن هانئ بن يزيدَ بن كعب الحارثي.\nروى عن أبيه.\nروى عنه الثوري، وشُعبة، ومِسْعَر.\nشُرَيْح: بضم الشين المعجمة، وبالحاء المهملة.\nومِسْعَر: بكسر الميم، وسكون السين المهملة، وفتح العين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١٣) تهذيب الكمال (٣/١٣٦٩)، تهذيب التهذيب (١٠/٢٨٧)، (٥٠٤)، تقريب التهذيب (٢/ ٢٧٢)، خلاصة تهذيب الكمال (٣/٥٤)، الكاشف (٣/١٧٢)، تاريخ البخاري الكبير (٧/٤٣٠)،الجرح والتعديل (٨/١٣٩٥)، الثقات (٧/٤٣٠)، تراجم الأحبار (٣/٤١٣)، تاريخ أسماء الثقات (١٤٤٦)، التمهيد (١/٣٣٣)، تاريخ الإسلام (٥/١٦٦) .","vol":"12","page":913},{"text":"<span data-type=\"title\" id=toc-5228>[٢٦١٤] مِقْسَم</span>\nهو أبو القاسم، مِقْسَم بنُ يحيى، مولى عبد الله بن الحارث الهاشمي، وقيل: مولى عبد الله بن العباس.\nسمع عبد الله بن العبّاس.\nروى عنه الحكم بن عُتَيْبَة، ويزيد بن أبي زياد.\nمِقْسَم: بكسر الميم، وسكون القاف، وفتح السين المهملة.\nعُتَيْبَة: بضم العين المهملة، وفتح التاء فوقها نقطتان، وسكون الياء، وبعدها باء موحدة.\nوزِياد: من الزيادة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١٤) تهذيب الكمال (٣/١٣٦٩)، تهذيب التهذيب (١٠/٢٨٨)، (٥٠٧)، تقريب التهذيب (٢/ ٢٧٣)، الكاشف (٣/١٧٢)، تاريخ البخاري الكبير (٨/٣٣)، (٩/١٢٢)، تاريخ البخاري الصغير (١/٢٩٢)، (٢٩٥)، الجرح والتعديل (٨/١٨٨٩)، ميزان الاعتدال (٤/١٧٦)، لسان الميزان (٧/٣٩٧)، تاريخ أسماء الثقات (١٤١٨) .","vol":"12","page":913},{"text":"<span data-type=\"title\" id=toc-5229>[٢٦١٥] المُقَنّع بن سِنان</span>\nهو المُقَنَّعُ بن سنان، له ذِكْر في حديث عاصم بن عمرو في الحجامةِ من كتابِ الطِّب (١) .\nالمُقَنَّع: بضم الميم، وفتح القاف، وتشديد النون.\n_________\n(١) انظر الحديث رقم (٥٦٧٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١٥) شرح صحيح مسلم (١/١٩٧)، فتح الباري (١٠/١٥١)، في الطب، باب: الحجامة من الداء، وقال ابن حجر: المقنع بقاف ونون ثقيلة مفتوحة هو ابن سنان تابعي لا أعرفه إلا في هذا الحديث.","vol":"12","page":913},{"text":"<span data-type=\"title\" id=toc-5230>[٢٦١٦] مَكْحُول</span>\nهو أبو عبد الله مَكْحُول بن عبد الله الشَّامي، من سبي كابل. قال ابن عائشة: كان مولى لامرأة من قيس، وكان سِنديًا لا يُفْصَح. قال الواقديُّ: كان مولى لامرأة من هُذيل. وقيل: هو مولى سعيد بن العاص، وقيل: مولى لبني ليث. وكان مُعلِّمَ الأوزاعيِّ، وسعيد بن عبد العزيز. قال الزهريُّ: العلماءُ أربعة، ابنُ المسيب بالمدينة، والشَّعبيُّ بالكوفة، ⦗٩١٤⦘ والحسنُ البصري بالبصرة، ومكحولُ بالشام،\nولم يكن في زمان مكحول أبصر بالفتيا منه، وكان لا يُفتي حتى يقولَ: لا حول ولا قوة إلا بالله هذا رأي، والرأيُ يخطئ ويصيب.\nسمع أنسَ بن مالك، وواثلة بن الأسقع، وأبا هند الداري، وغيرهم.\nروى عنه الزّهريُّ، وحميدُ الطويل، والأوزاعي، ويحيى بن يحيى الغساني، وابنُ جريج، وربيعةُ الرأي، وعطاءُ الخُراساني.\nمات سنة ثماني عشرة ومائة، وقيل: ثلاث عشرة، وقيل: ست عشرة (١) .\nواثِلة: بكسر الثاء المثلثة.\nوالأَسْقَعُ: بالسين المهملة، والقاف.\n_________\n(١) وقيل: ست عشرة سقطت من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١٦) تهذيب الكمال (٣/١٣٦٩)، تهذيب التهذيب (١٠/٢٨٩)، (٥٠٩)، تقريب التهذيب (٢/ ٢٧٣)، خلاصة تهذيب الكمال (٣/٥٤)، الكاشف (٣/١٧٢)، تاريخ البخاري الكبير (٨/٢١)، تاريخ البخاري الصغير (١/٢٧)، (٢٧٢)، (٣٠٧)، الجرح والتعديل (٨/١٨٦٧)، ميزان الاعتدال (٤/ ١٧٧)، لسان الميزان (٧/٣٩٧) .","vol":"12","page":913},{"text":"<span data-type=\"title\" id=toc-5231>[٢٦١٧] مَكّيُّ بنُ إبراهيم</span>\nهو أبو السَّكَن، مكّيُّ بن إبراهيم بن بَشير بن فَرْقَد التَّميميّ الحَنْظَلي البَلْخي.\nسمع يزيد بن أبي عُبيد، وبَهْز بن حكيم، وابن جُرَيج، ومالك بن أنس، وهشام بن حسان.\nروى عنه أحمدُ بنُ حنبل، وعُبيد الله بن عمر القواريري، ومحمد بن حاتم، والحسن بن عرفة، ومحمد بن إسماعيل البُخاري.\nقدمَ بغدادَ، وحدَّثَ بها، كتبَ عن سبعة عشرة من التابعين، وحجَّ ستين حجة، وجاورَ بالبيت عشرَ سنين.\nمات سنة أربع عشرة ومائتين، وقيل: سنة خمسَ عشر ومائتين ببَلْخ، وقد قاربَ مائة سنة.\nالسَّكن: بفتح السين المهملة، وفتح الكاف.\nوبَشير: بفتح الباء الموحدة، وكسر الشين المعجمة.\nوفَرْقَد: بفتح الفاء، وبالقاف.\nوبَهز: بفتح الباء الموحدة، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١٧) تهذيب الكمال (٣/١٣٧٠)، تهذيب التهذيب (١٠/٢٩٣) (٥١١)، تقريب التهذيب (٢/٢٧٣)، الكاشف (٣/١٧٣)، تاريخ البخاري الكبير (٨/٧١)، تاريخ البخاري الصغير (٢/١٥٩)، (٣٣٣)، الجرح والتعديل (٨/٢٠٦١)، ديوان الإسلام (ت١٨٢٥)، تاريخ أسماء الثقات (١٤٥١)، المعين (٨٥٨)، تراجم الأحبار (٣/ ٣٦٣) .","vol":"12","page":914},{"text":"<span data-type=\"title\" id=toc-5232>[٢٦١٨] مكّي بن رَيّان</span>\nهو ضَياء الدين، أبو الحَرَمِ مكّيُّ بنُ ريَّان بن شَبَّة المُقري النَحويُّ الماكِسيني الضَرير شيخُنا.\nسمعنا عليه كتابَ «الموطأ» لمالك. وهو ثقة صالح حافظ له المعرفة التامة بعلوم القرآن والقراءات، والنحو، واللغة، والعَروض، والشّعر، فاضل في كل فن لا يخلو زمانه من نفع الناس. سمع الكثيرَ ولقي المشايخ، ورحَلَ إلى العراق، واستوطَن الموصلَ، وفقه الله تعالى.\nالحَرَم: بفتح الحاء المهملة، وفتح الراء.\nورَيّان: بفتح الراء، وبتشديد الياء تحتها نقطتان، وبالنون.\nوشَبَّة: بفتح الشين المعجمة، وتشديد الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١٨) سير أعلام النبلاء (٢١/٤٢٥)، شذرات الذهب (٧/٢١) .","vol":"12","page":915},{"text":"<span data-type=\"title\" id=toc-5233>[٢٦١٩] مَمْطُور</span>\nهو أبو سلاَّم مَمْطُور الأَعرجُ الحَبَشي الدِّمشقيُّ.\nروى عن ثَوْبان، وأبي أُمَامة.\n[روى عنه زيدُ بن سلاَّم] (١) وعتبة أبو أمية، وداود بن عمرو، ومكحول.\nسلاّم: الأول والثاني بتشديد اللام.\nومَمْطُور: بفتح الميم الأولى، وضم الطاء المهملة.\nوالحَبَشي: بفتح الحاء المهملة، وفتح الباء الموحدة، والشين المعجمة.\nوثَوْبَان: بفتح الثاء المثلثة، وسكون الواو، وبالباء الموحدة.\nوعُتْبة: بضم العين، وسكون التاء فوقها نقطتان.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦١٩) تهذيب الكمال (٣/١٣٧١)، تهذيب التهذيب (١٠/٢٩٦)، (٥١٤)، تقريب التهذيب (٢/ ٢٧٣)، الكاشف (٣/١٧٣)، تاريخ البخاري الكبير (٨/٥٧)، الجرح والتعديل (٨/١٩٧٢)، العبر (١/١٢٣)، (٢٦٢)، تاريخ الثقات (٤٣١)، تراجم الأحبار ٣٠/٤٤٥)، المعين (٣٣٦)، الثقات (٥/٤٦٠)، الأنساب (١٣/١٩١) .","vol":"12","page":915},{"text":"<span data-type=\"title\" id=toc-5234>[٢٦٢٠] المُنْذرُ بنُ جَرير</span>\nهو المُنذر بنُ جَرير بن عبد الله البَجَليُّ الكُوفي.\n[روى عن أبيه] (١) .\nروى عنه أبو حيَّان التَّيمي، وعَون بن أبي جُحَيْفةَ، وعبدُ الملك بن عُمَير.\nحَيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\nوجُحَيْفة: بضم الجيم، وفتح الحاء المهملة، وبالفاء.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢٠) تهذيب الكمال (٣/١٣٧٢)، تهذيب التهذيب (١٠/٣٠٠)، (٥٢٢)، تقريب التهذيب (٢/ ٢٧٤)، خلاصة تهذيب الكمال (٣/٥٥)، الكاشف (٣/١٤٧)، تاريخ البخاري الكبير (٧/٣٥٦)، الجرح والتعديل (٨/١٠٩١)، تراجم الأحبار (٣/٤٦٤)، الثقات (٥/٤٢٠) .","vol":"12","page":915},{"text":"<span data-type=\"title\" id=toc-5235>[٢٦٢١] المُنْذرُ بنُ الزُّبَير</span>\nهو المُنذر بنُ الزُّبير بن العوَّام الأسديُّ القُرشي، له ذِكْر في تَفويضِ الطَّلاق إلى المرأةِ في حديث القاسم بن محمد (١) .\n_________\n(١) انظر الحديث رقم (٥٧٥٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢١) الذيل على الكاشف (رقم ١٥٢٤)، تعجيل المنفعة (١٠٦٨)، تراجم الأحبار (٣/٤٤٥)، الثقات (٥/٤٢٠)، البداية والنهاية (٨/٢٤٥)، طبقات ابن سعد (ج ٣/١٠١)، (١٠٩)، (ج٥/١٤٧)، (ج٨/ ٢٥٢)، (٤١٩) .","vol":"12","page":915},{"text":"<span data-type=\"title\" id=toc-5236>[٢٦٢٢] المُنْذرُ بنُ مَالك</span>\nهو أبو نَضْرَةَ المُنذر بن مالك بن قطْعَة العَبْديّ.\nسمع ابن عمر، وأبا سعيد الخدري، وابن عبّاس.\nروى عنه إبراهيم التيمي، وقتادة، وأبو مسلمة سعيد بن يزيد، عداده في تابعي البصرة في الطبقة الثانية.\nمات قبل الحسن بقليل.\nقِطعة: بكسر القاف، وسكون الطاء، وبالعين المهملة.\nونَضْرة: بفتح النون، وسكون الضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢٢) تهذيب الكمال (٣/١٣٧٣)، تهذيب التهذيب (١٠/٣٠٢)، (٥٢٧)، تقريب التهذيب (٢/ ٢٧٥)، خلاصة تهذيب الكمال (٣/٥٦)، الكاشف (٣/١٧٥)، تاريخ البخاري الكبير (٧/٣٥٥)، الجرح والتعديل (٨/١٠٨٨)، ميزان الاعتدال (٤/١٨١)، لسان الميزان (٧/٣٩٨)، تاريخ الثقات (٤٣٩)، تاريخ أسماء الثقات (١٤٤٢)، الحلية (٣/٩٧) .","vol":"12","page":916},{"text":"<span data-type=\"title\" id=toc-5237>[٢٦٢٣] مَنصور بنُ المُعتمِر</span>\nهو أبو عتَّاب منصور بن المعتمر السُّلمي الكوفي.\nسمع زَيد بن وهب، وأبا وايل شقيق بن سلمة، ومُجاهدًا، وإبراهيم التيمي.\nروى عنه سُليمان التيمي، والثَّوري، وشُعبة.\nمات [[بعد]] سنة ثلاثين ومائة بقليل.\nعَتَّاب: بفتح العين المهملة، وتشديد التاء فوقها نقطتان، وبالباء الموحدة.\nووايل: بالياء تحتها نقطتان.\nوشَقيق: بفتح الشين المعجمة، وكسر القاف الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢٣) تهذيب الكمال (٣/١٣٧٦)، تهذيب التهذيب (١٠/٣١٢)، (٥٤٦)، تقريب التهذيب (٢/ ٢٧٦)، (٢٧٧)، خلاصة تهذيب الكمال (٣/٥٨)، الكاشف (٣/١٧٧)، تاريخ البخاري الكبير (٧/٣٤٦)، تاريخ البخاري الصغير (٢/٢٨)، الجرح والتعديل (٨/٧٧٨)، تاريخ الإسلام (٥/٣٠٥)، تاريخ الثقات (٤٤٠)، التاريخ لابن معين (٣/٥٨٨)، تراجم الأحبار (٣/٣٣٢) .","vol":"12","page":916},{"text":"<span data-type=\"title\" id=toc-5238>[٢٦٢٤] منصور الكلبي</span>\nهو منصور الكلبي.\nروى عن دَِحية بن خَليفة الكَلبيّ.\nروى عنه أبو الخير مرثدُ ابن عبد الله.\nدَِحية: بكسر الدال المهملة وبفتحها، وسكون الحاء المهملة، وبالياء تحتها نقطتان.\nوخَلِيفَة: بفتح الخاء المعجمة، وكسر اللام، وبالفاء.\nوالخير: ضد الشر.\nومَرْثَد: بفتح الميم، وبالراء، والثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢٤) التاريخ الكبير (٧/٣٤٣)، الجرح والتعديل (٨/١٨٠)، الثقات (٥/٤٢٩)، الكاشف (٣/١٥٥)، ميزان الاعتدال (٤/١٨٩) .","vol":"12","page":916},{"text":"<span data-type=\"title\" id=toc-5239>[٢٦٢٥] مُوَرِّق</span>\nهو أبو المُعْتمر، مُورِّق بن المُشَمْرج العِجْلي، بصري.\nحدَّث عن أبي ذرّ، وابن عمر، وأنس بن مالك.\nحدَّث عنه مُجاهد، وقَتادة، وتَوْبَةُ العَنْبَريّ، وعاصمُ الأحول.\nمُورِّق: بضم الميم، وفتح الواو، وتشديد الراء، وبالقاف.\nوالمُشَمْرج: بضم الميم، وفتح الشين المعجمة، وكسر الراء، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢٥) تهذيب الكمال (٣/١٣٨٢)، تهذيب التهذيب (١٠/٣٣١)، (٥٨١)، تقريب التهذيب (٢/ ٢٨٠)، الكاشف (٣/١٨٠)، تاريخ البخاري الكبير (٨/٥١)، الجرح والتعديل (٨/١٨٥١)، الحلية (٢/٢٣٤)، تراجم الأحبار (٣/٣٥٢)، تاريخ الثقات (٤٤٣)، العبر (١/١٢٢)، الأنساب ٩٠/٢٣٩)، سير الأعلام (٤/٣٥٣) والحاشية.","vol":"12","page":916},{"text":"<span data-type=\"title\" id=toc-5240>[٢٦٢٦] مُوسى بنُ إبراهيم</span>\nهو موسى بن إبراهيم بن كثير [[بن]] [بَشير بن الفَاكه] (١) الأنْصاري.\nروى عن طلحةَ بنِ خراش.\nروى عنه يحيى بن حَبيب.\nخِراش: بكسر الخاء المعجمة، وبالشين المعجمة.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢٦) تهذيب الكمال (٣/١٣٨٢)، تهذيب التهذيب (١٠/٣٣٣)، (٥٨٣)، تقريب التهذيب (٢/ ٢٨٠)، خلاصة تهذيب الكمال (٣/٦٢)، الكاشف (٣/١٨٠)، تاريخ البخاري الكبير (٧/٢٧٩)، الجرح والتعديل (٨/٦٠٤)، الثقات (٧/٤٤٩)، الأنساب (١٠/١٤٠) .","vol":"12","page":917},{"text":"<span data-type=\"title\" id=toc-5241>[٢٦٢٧] مُوسى بنُ إسماعيل</span>\nهو أبو سلمة، موسى بن إسماعيل المِنْقَري.\nسمع حمّاد بن سلمة، ومسلم بن عقبة.\nمات سنة ثلاث وعشرين ومائتين، أو نحوها.\nالمِنْقَري: بكسر الميم، وسكون النون، وفتح القاف، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢٧) تهذيب الكمال (٣/١٣٨٢)، تهذيب التهذيب (١٠/٣٣٣)، (٥٨٤)، تقريب التهذيب (٢/ ٢٨٠)، خلاصة تهذيب الكمال (٣/٦٢)، الكاشف (٣/١٨٠)، تاريخ البخاري الكبير (٧/٢٨٠)، تاريخ البخاري الصغير (٢/٣٤٩)، الجرح والتعديل (٨/٦١٥)، ميزان الاعتدال (٤/٢٠٠)، لسان الميزان (٧/٤٠٢)، الثقات (٩/١٦٠)، المعين (٨٧٨)، تراجم الأحبار (٣/٣١٥) .","vol":"12","page":917},{"text":"<span data-type=\"title\" id=toc-5242>[٢٦٢٨] مُوسى بنُ أنَس</span>\nهو مُوسى بن أنس بن مالك الأنصاري، قاضي البصرة، في الطبقةِ الثالثةِ من تابعي البصرة.\nروى عن أبيه.\nروى عنه مَكحول الشامي، وحُمَيْد الطويل قاضي البصرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢٨) تهذيب الكمال (٣/١٣٨٣)، تهذيب التهذيب (١٠/٣٣٥)، (٥٨٦)، خلاصة تهذيب الكمال (٣/٦٢)، الكاشف (٣/١٨١)، تقريب التهذيب (٢/٢٨١)، تاريخ البخاري الكبير (٧/٢٧٦)، الجرح والتعديل (٨/٦٠٢)، الثقات (٥/٤٠١)، تاريخ الثقات (٤٤٣)، التمهيد (١/٢٧٠)، تاريخ الإسلام (٥/٧)، معرفة الثقات (١٨١٢) .","vol":"12","page":917},{"text":"<span data-type=\"title\" id=toc-5243>[٢٦٢٩] مُوسى الجُهَني</span>\nهو أبو عبد الله موسى بن عبد الله، وقيل: ابن عبد الرَّحمن الجُهَني الكوفي.\nسمع مجاهدًا، ومُصعب بن سعيد (١) .\nروى عنه شُعبة، ويحيى بن سعيد القطَّان، ويعلى.\n_________\n(١) في خ: \" سعد \" بدل \" سعيد \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٢٩) تهذيب الكمال (٣/١٣٨٩)، (١٣٩٥)، تهذيب التهذيب (١٠/٣٥٤)، (٦٣٢)، تقريب التهذيب (٢/٢٨٥)، خلاصة تهذيب الكمال (٣/٦٧)، (٢/٧٢)، الكاشف (٣/١٨٦)، تاريخ البخاري الكبير (٧/٢٨٨)، الجرح والتعديل (٨/٦٧٦)، ميزان الاعتدال (٤/٢٠٩)، لسان الميزان (٧/٤٠٣)، معرفة الثقات (١٨٢٥)، تاريخ أسماء الثقات (١٣٤٧)، تاريخ الإسلام (٦/١٣٣) .","vol":"12","page":917},{"text":"<span data-type=\"title\" id=toc-5244>[٢٦٣٠] مُوسى بن دِينار</span>\nهو موسى بن دِينار المَكّيُّ، له ذِكْر في طبقات المجروحين (١) .\nحدَّث عن سعيد بن جُبير، والقاسم بن محمد، وعائشةَ بنت طلحة.\nسمع منه حَفص بن غِيَاث، ويحيى بن سَعيد، وجَارية بن هَرِم.\nغِيَاث: بكسر الغين المعجمة، وتخفيف الياء تحتها نقطتان، وبالثاء المثلثة.\nوجارية: بالجيم، والراء، والياء تحتها نقطتان.\nوهَرِم: بفتح الهاء، وكسر الراء.\n_________\n(١) ١ / ١٤٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣٠) تاريخ البخاري الكبير (٧/٢٨٢)، الجرح والتعديل (٨/١٤٢)، الضعفاء الكبير (٤/١٥٦)، الكامل في الضعفاء (٦/٢٣٤٣)، ميزان الاعتدال (٤/٢٠٤)، المغني في الضعفاء (٢/٦٨٣)، العقد الثمين (٧/٢٩٩)، لسان الميزان (٦/١١٦) .","vol":"12","page":917},{"text":"<span data-type=\"title\" id=toc-5245>[٢٦٣١] مُوسى بن سلمة</span>\nهو موسى بن سلمة بن المُحَبِّق، واسم المُحبق صخرُ بنُ عُقبة بن الحارث بن حصين بن الحارث بن عبد العُزَّى بن وايل بن هذيل الهذلي، سكن البصرة.\nوروى عن ابن عباس.\nروى عنه قتادة، وأبو التَيَّاح.\nالمُحَبِّق: بضم الميم، وفتح الحاء المهملة، وتشديد الباء الموحدة، وكسرها، وبالقاف، والمحدّثون يفتحون الباء.\nوالتَيَّاح: بفتح التاء فوقها نقطتان، وتشديد الياء تحتها نقطتان، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣١) تهذيب الكمال (٣/١٣٨٧)، تهذيب التهذيب (١٠/٣٤٦)، (٦١٤)، تقريب التهذيب (٢/ ٢٨٣)، خلاصة تهذيب الكمال (٣/٦٥)، الكاشف (٣/١٨٤)، تاريخ البخاري الكبير (٧/٢٨٤)، الجرح والتعديل (٨/٦٤٧)، الثقات (٥/٤٠٢)، تراجم الأحبار (٣/٣٧٣)، رجال الصحيحين (١٨٩٣) .","vol":"12","page":918},{"text":"<span data-type=\"title\" id=toc-5246>[٢٦٣٢] مُوسى بن طَلْحة</span>\nهو أبو عيسى مُوسى بن طَلحة بن عُبيد الله التيميُّ القُرشي.\nسمع أباه، وجماعة من الصحابة.\nروى عنه سِماك، وطَلْحة بن يحيى.\nمات سنة أربع ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣٢) تهذيب الكمال (٣/١٣٨٧)، تهذيب التهذيب (١٠/٣٥٠)، (٦٢٥)، تقريب التهذيب (٢/ ٢٨٤)، خلاصة تهذيب الكمال (٣/٦٦)، الكاشف (٣/١٨٥)، تاريخ البخاري الكبير (٧/٢٨٦)، تاريخ البخاري الصغير (١/١٥١)، (٢٤٢)، (٢٥٧)، الجرح والتعديل (٨/٦٦٧)، طبقات ابن سعد (٦/ ١٤٧)، تراجم الأحبار (٣/٤١٦)، (٤٤٦) .","vol":"12","page":918},{"text":"<span data-type=\"title\" id=toc-5247>[٢٦٣٣] مُوسى بن أبي عَائِشة</span>\nهو أبو بكر، موسى بن أبي عائشة الكوفي، مولى آل جَعدة بن هُبيرة، رأى عمرو بن حريث، وسعيد بن جُبير، وعبد الله بن شدّاد.\nروى عنه الثَّوري، وشعبة.\nجَعْدة: بفتح الجيم، وسكون العين المهملة.\nوحُرَيْث: بضم الحاء المهملة، وفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣٣) تهذيب الكمال (٣/١٣٨٨)، تهذيب التهذيب (١٠/٣٥٢)، (٦٢٧)، تقريب التهذيب (٢/ ٢٨٥)، خلاصة تهذيب الكمال (٣/٦٦)، الكاشف (٣/١٨٥)، تاريخ البخاري الكبير (٧/٢٨٩)، الجرح والتعديل (٨/٧٠٠)، تراجم الأحبار (٣/٣٤٣)، الثقات (٥/٤٠٤)، رجال الصحيحين (١٨٧٤)، تفسير الثوري (٤٦٩) .","vol":"12","page":918},{"text":"<span data-type=\"title\" id=toc-5248>[٢٦٣٤] مُوسى بن عُقْبَة</span>\nهو أبو محمد، موسى بنُ عُقبة بن أبي عيَّاش المدني، مولى آل الزُّبير، وقيل: مولى أم خالد بنت سعيد بن العاص، وهو صاحبُ المغازي.\nرأى سهل بن سعد، وابن عمر.\nروى عنه الثَّوري، وشُعبة، ومالك، وابنُ عيينة، وابن المبارك.\nوسمع عَلقمة بن وقَّاص.\nمات سنة إحدى وأربعين ومائة. ⦗٩١٩⦘\nعيَّاش: بياء مشددة تحتها نقطتان، وبشين معجمة.\nووقَّاص: بقاف مشددة، وصاد مهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣٤) تهذيب الكمال (٣/١٣٩٠)، تهذيب التهذيب (١٠/٣٦٠)، (٦٣٨)، تقريب التهذيب (٢/ ٢٨٦)، الكاشف (٣/١٨٦)، تاريخ البخاري الكبير (٧/٢٦٢)، الجرح والتعديل (٨/٦٩٣)، تاريخ الإسلام (٦/١٣٣)، تاريخ أسماء الثقات (١٣٤٣)، تاريخ الثقات (٤٤٤)، نسيم الرياض (٤/٩٩) .","vol":"12","page":918},{"text":"<span data-type=\"title\" id=toc-5249>[٢٦٣٥] مُوسى بن عليِّ</span>\nهو أبو موسى، موسى بن عُلَيّ ... (١) .\n_________\n(١) بياض في الأصلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣٥) جاء ذكر موسى بن علي في الكتاب (٥/٧٣٤)، رقم الحديث (٤٠٥٤)، وقال ابن حجر في «فتح الباري» كتاب المغازي، غزوة ذات الرقاع (٧/٤٢٠): وأما أبو موسى فيقال إنه علي بن رباح وهو تابعي معروف أخرج له مسلم ويقال: هو الغافقي واسمه مالك بن عبادة وهو صحابي. أهـ. قاله الأرناؤط.","vol":"12","page":919},{"text":"<span data-type=\"title\" id=toc-5250>[٢٦٣٦] مُوسى بنُ مَرْوان</span>\nهو أبو عمران، موسى بن مَروان الرّقيُّ البغداديُّ، نزل الرَّقَّةَ (١)، وحدّثَ بها عن المعافى بن عمران الموصلي، وأبي معاوية الضرير.\nروى عنه عبدُ الله بن يزيدَ القطَّان الرّقِّي، وغيرُه.\nمات بالرقة سنة ست وأربعين ومائتين.\n_________\n(١) في م: \" الكوفة \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣٦) تهذيب الكمال (٣/١٣٩٢)، تهذيب التهذيب (١٠/٣٦٩)، (٦٥٦)، تقريب التهذيب (٢/ ٢٨٨)، خلاصة تهذيب الكمال (٣/٧٠)، الكاشف (٣/١٨٨)، الجرح والتعديل (٨/٧٢٥، ٧٣٠)، المعين (رقم١٠١٦)، الثقات (٩/١٦١)، تاريخ بغداد (١٣/٤١) .","vol":"12","page":919},{"text":"<span data-type=\"title\" id=toc-5251>[٢٦٣٧] مُهاجِر بنُ مِسمار</span>\nهو مهاجر بن مسمار، أخو بُكير، مولى سعد بن أبي وقّاص.\nروى عنه موسى بن يعقوب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣٧) تهذيب الكمال (٣/١٣٧٩)، تهذيب التهذيب (١٠/٣٢٣)، (٥٦٥)، تقريب التهذيب (٢/ ٢٧٨)، خلاصة تهذيب الكمال (٣/٦٠)، الذيل على الكاشف رقم (٣/١٧٨)، تاريخ البخاري الكبير (٧/٣٨١)، الجرح والتعديل (٨/٧٨٨)، الثقات (٧/٤٨٦)، رجال الحيحين (١٩٩٥)، المعرفة والتاريخ (٣/٤٠٨) .","vol":"12","page":919},{"text":"<span data-type=\"title\" id=toc-5252>[٢٦٣٨] مَهدي بنُ مَيْمُون</span>\nهو أبو يحيى، مهدي بن مَيْمون البَصريُّ.\nسمع محمد بن سيرين، وغَيلان بن جرير.\nروى عن أبي رجاء العُطاردي.\nروى عنه وكيع، وأبو الوليد هشام.\nمات سنة اثنتين وسبعين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣٨) تهذيب الكمال (٣/١٣٨٠)، تهذيب التهذيب (١٠/٣٢٦)، (٥٧١)، تقريب التهذيب (٢/٢٧٩)، خلاصة تهذيب الكمال (٣/٦١)، الكاشف (٣/١٧٩)، تاريخ البخاري الكبير (٧/٤٢٥)، تاريخ البخاري الصغير (٢/١٩٠)، الجرح والتعديل (٨/١٥٤٧)، تاريخ الثقات (٤٤٢)، العبر (١/ ٢٦٢)، تراجم الأحبار (٣/٣٥٣)، الثقات (٧/٥٠١)، طبقات الحفاظ (١٠٣)، الأنساب (١٢/٣٣١، ٣٦٠)، تاريخ أسماء الثقات (١٣٧٦)، معرفة الثقات (١٨٠٤)، سير الأعلام (٨/١٠)، الحاشية، رجال الصحيحين (٢٠٢٢) .","vol":"12","page":919},{"text":"<span data-type=\"title\" id=toc-5253>[٢٦٣٩] المُهلَّب بن أبي صُفرة</span>\nهو أبو سعيد، المُهلَّب بن أبي صُفرة، واسم أبي صفرة ظَالم بن سرَّاق بن صبيح بن كندي بن عمرو بن عدي بن وايل، من بني ثعلبة بن مازن الأزدي، صاحبُ الحروبِ المشهورة، والمقامات المأثورة مع الخوارج.\nسمع سَمُرة، وابنَ عمر.\nروى عنه أبو إسحاق، وسِماك بن حرب، وعمر بن سيف.\nمات سنة ثلاث وثمانين بمَرو الرُّوذ من أرض خراسان في أيام عبد الملك بن مروان، وهو في الطبقة الأولى من تابعي البصرة، ورأى عمرَ بن الخطَّاب ولم يروِ عنه. ⦗٩٢٠⦘\nصُفرة: بضم الصاد المهملة، وبالفاء.\nوسَرَّاق: بفتح السين المهملة، وتشديد الراء.\nوصبيح ... (١) .\n_________\n(١) بياض في الأصلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٣٩) تهذيب الكمال (٣/١٣٨١)، تهذيب التهذيب (١٠/٣٢٩)، (٥٧٧)، تقريب التهذيب (٢/٢٨٠)، خلاصة تهذيب الكمال (٣/٦٢)، الكاشف (٣/٨٠)، تاريخ البخاري الكبير (٨/٢٥)، الجرح والتعديل (٨/ ١٦٧٨)، الثقات (٥/٤٥١)، تراجم الأحبار (٣/٣٨٤)، طبقات ابن سعد (٧/٣٤٧)، البداية والنهاية (٩/٤٢)، سير الأعلام (٤/٣٨٣) والحاشية.","vol":"12","page":919},{"text":"<span data-type=\"title\" id=toc-5254>[٢٦٤٠] مَيْسَرَة</span>\nهو أبو صالح، مَيْسرة بن كذا ... (١) الكوفي، وعِدادهُ في أهل الكوفة.\nسمع عليًا وسويد بن غَفَلة.\nروى عنه سلمة بن كُهَيْل، وعَطاء بن السَّائب.\nميسرة: ضد ميمنة.\nوكهيل: تصغير كهل.\n_________\n(١) بياض في الأصلين.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤٠) تهذيب الكمال (٣/١٣٩٦)،تهذيب التهذيب (١٠/٣٨٧)، (٦٩٤)،تقريب التهذيب (٢/٢٩١) خلاصة تهذيب الكمال (٣/٧٣)، تاريخ البخاري الكبير (٧/٣٧٤)، الكاشف (٣/١٩)، الجرح والتعديل (٨/١١٤٤)، الثقات (٥/٤٢٦)، تراجم الأحبار (٣/٣١٩)، تاريخ بغداد (١٣/٢٢٢)، طبقات ابن سعد (ج١/١٣٠، ١٥٦، ج٦/٣٣٨، ج٨/١٦) .","vol":"12","page":920},{"text":"<span data-type=\"title\" id=toc-5255>[٢٦٤١] مَيْسَرَة الطُّهَوي</span>\nهو أبو جميلَة، ميسرة الطُّهوِي، يُعدُّ في الكوفيين.\nسمع عليًا، وعثمان.\nروى عنه حُصين، وعبد الأعلى الثعلبي.\nالطُّهوِي: بضم الطاء المهملة، وفتح الهاء.\nوالثعلبي: بالثاء المثلثة، والعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤١) تهذيب الكمال (٣/١٣٩٦)، تهذيب التهذيب (١٠/٣٨٧)، (٦٩٣)، تقريب التهذيب (٢/ ٢٩١)، خلاصة تهذيب الكمال (٣/٧٣)، تاريخ البخاري الكبير (٧/٣٧٤)، الجرح والتعديل (٨/ ١١٤٣)، التاريخ لابن معين (٣/٥٩٨)، تراجم الأحبار (٣/٣١٨)، الثقات (٥/٤٢٧)، الإكمال (٢/١٢٩) .","vol":"12","page":920},{"text":"<span data-type=\"title\" id=toc-5256>[٢٦٤٢] مَيْمُون بنُ سِيَاه</span>\nهو أبو بَحْر ميمون بن سِياه.\nسمع أنس بن مالك.\nروى عن الحسن البصري.\nروى عنه سلاّم بن مسكين،، وميمون بن عجلان، وحُميد الطويل.\nبحر: ضد بَرّ.\nوسِيَاه: بكسر السين المهملة، وتخفيف الياء تحتها نقطتان، وبالهاء.\nوسلاَّم: بتشديد اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤٢) تهذيب الكمال (٣/١٣٩٧)، تهذيب التهذيب (١٠/٣٨٨)، (٦٩٩)، تقريب التهذيب (٢/ ٢٩١)، خلاصة تهذيب الكمال (٣/٧٤)، الكاشف (٣/١٩٢)، تاريخ البخاري الكبير (٧/٣٣٩)، الجرح والتعديل (٨/١٠٥٢)، ميزان الاعتدال (٤/٢٣٣)، لسان الميزان (٧/٤٠٦)، الإكمال (٤/٤٣٠)، تاريخ الإسلام (٥/٨)، المجروحين (٣/٦)، مقدمة الفتح (٤٤٧)، المغني (٦٥٥٨)، الثقات (٥/٤١٨، ٧/٤٧٢)، الحلية (٣/١٠٦)، ضعفاء ابن الجوزي (٣/١٥٣) .","vol":"12","page":920},{"text":"<span data-type=\"title\" id=toc-5257>[٢٦٤٣] مَيْمُون بن مِهْران</span>\nهو أبو أيوب، ميمون بن مِهْران، مولى بني أسد، يُعدُّ في أهل الجزيرة.\nسمع ابن عمر، وابنِ عبّاس، وأبا الدرداء.\nروى عنه ابنُه، وجعفر بن بُرْقان، والأعمش.\nوُلِدَ سنةَ أربعين، ومات سنة ثماني عشرة ومائة.\nبُرْقان: بالباء الموحدة، وسكون الراء، وبالقاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤٣) تهذيب الكمال (٣/١٣٩٧)، تهذيب التهذيب (١٠/٣٩٠)، (٧٠٣)، تقريب التهذيب (٢/ ٢٩٢)، خلاصة تهذيب الكمال (٣/٧٤)، الكاشف (٣/١٩٣)، تاريخ البخاري الكبير (٧/٣٣٨)، تاريخ البخاري الصغير (١/٢٥٦، ٢٨٤)، الجرح والتعديل (٨/١٠٥٣)، تاريخ الثقات (٤٤٥)، الثقات (٥/٤١٧)، تراجم الأحبار (٣/٣٩٢)، طبقات ابن سعد (٩/١٩٢)، الحلية (٤/٨٢)، البداية والنهاية (٩/٢٠١)، تاريخ أسماء الثقات (١٤٠٥)، سير الأعلام (٥/٧١) والحاشية. معرفة الثقات (١٨٢٨) .","vol":"12","page":920},{"text":"<span data-type=\"title\" id=toc-5258>[٢٦٤٤] مَيْمُون المكّي</span>\nهو ميمون المكي. ⦗٩٢١⦘\nسمع ابن الزُّبير.\nوروى عن عبدِ الله بن عبَّاس.\nروى عنه ابنُ هُبيرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤٤) تهذيب الكمال (٣/١٤٠٠)، تهذيب التهذيب (١٠/٣٩٤)، (٧٠٨)، تقريب التهذيب (٢/ ٢٩٢)، خلاصة تهذيب الكمال (٣/٧٥)، الكاشف (٣/١٩٣)، ميزان الاعتدال (٤/٢٣٦)، لسان الميزان (٧/٤٠٧)، العقد الثمين (٧/٣١٥) .","vol":"12","page":920},{"text":"<span data-type=\"title\" id=toc-5259>الفرع الثالث: في جماعة متفرقة</span>\n<span data-type=\"title\" id=toc-5260>[٢٦٤٥] مُحاربُ بنُ خَصَفة</span>\nهو مُحارب بن خَصَفَةَ بن قيس عَيْلان، هكذا هو في كتب النسب، والذي جاء في كتاب البخاري في غزوة ذات الرِّقاع، قال: وهي غَزوةُ مُحارب خَصَفَة من بني ثَعْلبة بن غَطفان، وهذا يخالفُ الأول، فإن ثعلبة بن غطفان هو ثعلبة بن سعد بن ذبيان بن بَغيض بن رَيْث بن غَطَفان بن سعد بن خَصَفَةَ بن قَيس عيلان، فيكون محاربُ عمَّ غطفان.\nخَصَفَةَ: بفتح الخاء المعجمة، وفتح الصاد المهملة، وبالفاء.\nوبَغِيض: بفتح الباء الموحدة، وكسر الغين المعجمة، وبالضاد المعجمة.\nورَيْث: بفتح الراء، وسكون الياء تحتها نقطتان، وبالثاء المثلثة.\nوعَيْلان: بالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤٥) جمهرة النسب (٣/١)، المعارف (٨٥)، الاشتقاق (٣٢١)، المؤتلف والمختلف (٨١٣)، جمهرة أنساب العرب (٢٥٩) .","vol":"12","page":921},{"text":"[]<span data-type=\"title\" id=toc-5261> مراد</span>\nمراد: بضم الميم، وتخفيف الراء قبيلة، ويرد بيانها في فصل النسب.","vol":"12","page":921},{"text":"<span data-type=\"title\" id=toc-5262>[٢٦٤٦] مرْحَبُ بنُ الحارث</span>\nهو مرْحَبُ بنُ الحارث اليَهُوديُّ، صاحبُ حصين خَيْبَر، الذي قتله عليُّ بنُ أبي طالب في غزوة خيبر، وهو من حِمْيَر.\nمرْحَبُ: بضم الميم، وسكون الراء، وفتح الحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤٦) المغازي (٦٥٤، ٦٥٥)، السيرة النبوية (٣، ٣٤٧، ٣٤٨)، تاريخ خليفة (٨٢)، الاشتقاق (٤٤٥)، معجم الشعراء للمرزباني (١٣٠)، تهذيب الأسماء واللغات (٢/٨٦) .","vol":"12","page":921},{"text":"[]<span data-type=\"title\" id=toc-5263> مزينة</span>\nمزينة: بضم الميم، وفتح الزاي، وسكون الياء، وبالنون قبيلة، يرد بيانها في فصل النسب.","vol":"12","page":921},{"text":"<span data-type=\"title\" id=toc-5264>[٢٦٤٧] مُسَيْلمة</span>\nهو أبو أُمامة، وقيل: أبو ثُمامة مُسَيْلمة بن ثُمامة، وقيل: مُسيلمة بن حَبيب بن حَنيفة الكذَّاب، وكان المسلمون يذكرونه بتصغير الاسم على الاحتقار له، وقومُه يأبونَ ذلك وكان صاحب نارجيات، وبذلك اغتر قومُه، قتله وحشي بن حرب قاتل حمزةَ بن عبد المطلب في خلافة أبي بكر الصِّديق.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤٧) جمهرة النسب (٢/٢٦٩)، المغازي (٢٦٩، ٢٨٧)، السيرة (٤/٢٢٢، ٢٤٧)، تاريخ خليفة (٩٣)، وما بعدها، المعارف (٤٠٥)، الفتوح لابن أعثم (١/٣٨، ٣٩)، جمهرة ابن حزم (٣١٠)، الإكمال (٤/٣٧، ٧/١٦١)، تهذيب الأسماء واللغات (٢/٩٥) .","vol":"12","page":921},{"text":"<span data-type=\"title\" id=toc-5265>[٢٦٤٨] المُطَّلب بن عبد مناف</span>\nهو المُطَّلب بن عبد مناف أخو هاشم جدُّ النبيّ - ﷺ-، وهو الذي لا تحلُ الزكاة لبنيه، ولا لمن هو من نَسله، كما لا تَحل لبني هاشم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤٨) جمهرة النسب (١/١٤، ٥٨)، السيرة النبوية (١/١٠٦)، نسب قريش للزبيري (١٤)، المحبر (١٦، ٢٤٦)، المعارف (٧١)، الاشتقاق (٨٣)، معجم الشعراء للمرزباني (٤٣٥)، جوامع السيرة (٢)، جمهرة ابن حزم (١٤/٧٢) .","vol":"12","page":921},{"text":"<span data-type=\"title\" id=toc-5266>[٢٦٤٩] مِقْيَس بنُ صُبابة</span>\nهو مِقْيَس بنُ صُبابة، من بني كليب بن عَوف بن عَامر بن كنانة بن خزيمة، وهو أحدُ الأربعة الذين أهدَرَ النبيّ - ﷺ- دمَهم يومَ الفتح، وقال «اقتلوهم وإن وجدتموهم متعلقين بأستار الكعبة» .\nمِقْيَس: بكسر الميم، وسكون القاف، وفتح الياء تحتها نقطتان، وبالسين المهملة.\nوصُبابةُ: بضم الصاد المهملة، وتخفيف الباء الموحدة الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٤٩) المغازي (١٢٤٠)، المحبر (٢٤٠)، معجم الشعراء (٤٣٤)، جمهرة ابن حزم (١٨٢)، جوامع السيرة (٢٠٥)، الإكمال (٢/٤٥٤)، غوامض الأسماء (٢/٧٦٠) .","vol":"12","page":922},{"text":"<span data-type=\"title\" id=toc-5267>[٢٦٥٠] مِكْرَزُ بنُ حَفص</span>\nهو مِكْرَزُ بنُ حَفص بن الأخْيَف بن علقمة بن عبد الحارث، من بني عَامر بن لؤي بن غَالب، له ذِكْر في غزو الحُديبية (١) فيمن جاء إلى النبيِّ - ﷺ- قبلَ الصلح.\nمِكْرَزُ: بكسر الميم، وسكون الكاف، وفتح الراء، وبعدها زاي، وقيل: هو بفتح الميم.\nوالأخْيَف: بسكون الخاء المعجمة، وفتح الياء تحتها نقطتان، وبالفاء.\n_________\n(١) انظر الحديث رقم (٦١٠٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥٠) المغازي (١٢٤١)، نسب قريش (٤٣٨)، الاشتقاق (١١٥)، معجم الشعراء (٤٣٨)، جوامع السيرة (١٠١)، جمهرة ابن حزم (١٧١)، الإصابة (٣/٤٥٦) .","vol":"12","page":922},{"text":"<span data-type=\"title\" id=toc-5268>القسم الثاني: في النساء</span>\nولقلة ما جاء فيه لم نرتبه واتبعنا فيه الشرط في التقنية ولزوم الحروف.\n<span data-type=\"title\" id=toc-5269>[٢٦٥١] مُجيبة البَاهلية</span>\nهي مجيبة الباهلية.\nروت عن أبيها، أو عمها، حديثها في كتاب الصوم (١)،\nوهي بضم الميم، وبالجيم.\n_________\n(١) انظر الحديث رقم (٤٤٨٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥١) تهذيب الكمال (٣/١٣٠٦)، تهذيب التهذيب (١٠/٤٩)، (٧٩)، تقريب التهذيب (٢/٢٣٠)، الكاشف (٣/١٢٢)، لسان الميزان (٧/٣٥٠) .","vol":"12","page":922},{"text":"<span data-type=\"title\" id=toc-5270>[٢٦٥٢] مَرْجَانَة</span>\nهي مَرجانة، مولاة عائشة أم المؤمنين، حديثها في الاستحاضة من كتاب الطهارة (١) .\nروى عنها ابنُها عَلقمة بن أبي علقمة، ولم يبين اسمها في حديثه.\n_________\n(١) انظر الحديث رقم (٥٤٣٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥٢) الثقات (٥/٤٦٦)، غوامض الأسماء (٢/٥٨٦) تهذيب الكمال (١٦٩٨، ١٧٠٤)، ميزان الاعتدال (٤/٦١٠)، الكاشف (٣/٤٣٥)، تهذيب التهذيب (١٢/٤٥١، ٤٧٤)، تقريب التهذيب (٢/٦١٤)، لسان الميزان (٧/٥٣٠) .","vol":"12","page":922},{"text":"<span data-type=\"title\" id=toc-5271>[٢٦٥٣] مَرْيَم</span>\nهو مَريم المَغَالية امرأة ثابت بن قيس بن شماس، صحابية لها ذِكْر في كتاب العِدَّة (١) .\nالمَغَالية: بفتح الميم، وبالغين المعجمة، من بني مَغَالة.\n_________\n(١) انظر الحديث رقم (٥٩٥٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥٣) غوامض الأسماء (٢/٦٤٥)، أسد الغابة (٧/٢٦٤)، الإصابة (٤/٤٠٨) .","vol":"12","page":922},{"text":"<span data-type=\"title\" id=toc-5272>[٢٦٥٤] مُسَّة</span>\nهي أم بُسَّة، مُسَّة الأزْدية.\nروت عن أمِّ سلَمة، حديثها في الحيض (١) .\nروى عنها أبو سهل كَثير بن زياد.\nبُسَّة: بضم الباء الموحدة، وتشديد السين المهملة.\nومُسَّة: مثلها إلاَّ أن عوض الباء ميم.\nوكثير: ضد قليل.\nوزياد: من الزِّيادة.\n_________\n(١) انظر الحديث رقم (٥٤٠٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥٤) تهذيب الكمال (١٦٩٨)، الكاشف (٣/٤٣٥)، ميزان الاعتدال (٤/٦١٠)، تهذيب التهذيب (١٢/٤٥١)، تقريب التهذيب (٢/٦١٤)، لسان الميزان (٧/٥٣٠) .","vol":"12","page":923},{"text":"<span data-type=\"title\" id=toc-5273>[٢٦٥٥] مُسَيْكَةُ</span>\nهي مُسيكة جَارية عبدِ الله بن أبي بن سَلول رأسِ المنُافقين، لها ذِكْر في تفسير سورة النور (١) نزلت فيها وفي أُميمة: ﴿وَلا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى البِغَاءِ إِنْ أَرَدْنَ تَحَصُّنًا﴾ [النور: ٣٣] وهي صحابية، بايعتِ النبيَّ - ﷺ- بيعةَ النساء، وكانت فاضلة.\nمُسَيْكة: بضم الميم، وفتح السين المهملة، وسكون الياء تحتها نقطتان، وبالكاف.\n_________\n(١) انظر الحديث رقم (٧٣٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥٥) الاستيعاب (١٩١٣)، معاذة بنت عبد الله وقيل: مسيكة، الأسماء المبهمة (٥١٠)، غوامض الأسماء (١/٣٤٦) «وقيل اسمها: معينة وقيل: معاذة»، أسد الغابة (٧/٢٦٥) تهذيب الكمال (١٦٩٨)، الكاشف (٣/٤٣٥)، ميزان الاعتدال (٤/٦١٠)، العقد الثمين (٨/٣١٧)، تهذيب التهذيب (١٢/٤٥١)، تقريب التهذيب (٢/٦١٤)، الإصابة (٤/٤٠٨)، مسكة ويقال: مسيكة بالتصغير.","vol":"12","page":923},{"text":"<span data-type=\"title\" id=toc-5274>[٢٦٥٦] مُعَاذة</span>\nهي أم الصَّهْباء، مُعاذة بنتُ عبد الله العَدوية.\nروت عن عائشة.\nروى عنها يزيدُ الرِّشْك.\nمُعاذة: بضم الميم، وبالعين المهملة، وبالذال المعجمة.\nوالصَّهْباء: بفتح الصاد المهملة، وسكون الهاء، وبالباء الموحدة، والمد.\nوالرِّشْك: بكسر الراء، وسكون الشين المعجمة، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥٦) تاريخ ابن معين (٧٣٩)، «معاذة بنت أشيم»، المؤتلف والمختلف (٦٧٠)، ذكر أسماء التابعين (٢/٣٠٣)، سير أعلام النبلاء (٤/٥٠٨)، شذرات الذهب (٢/١١) .","vol":"12","page":923},{"text":"<span data-type=\"title\" id=toc-5275>[٢٦٥٧] المُغيرة</span>\nهي المُغيرة أخت الحجَّاج بن حسَّان، وقد تقدَّم نسبُها عند ذكر أخيها.\nرأت أنسًا، وروت عنه.\nروى عنها أخوها الحجَّاج بن حسَّان، وحديثها في كتاب الزِّينة (١) .\n_________\n(١) انظر الحديث رقم (٢٨٩٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥٧) الثقات (٥/٤٦٦)، الكاشف (٣/٤٣٥)، ميزان الاعتدال (٤/٦١٠)، تقريب التهذيب (٢/ ٦١٤)، لسان الميزان (٧/٥٣٠)، وهي من مستغربات الأسماء في النساء.","vol":"12","page":923},{"text":"[]<span data-type=\"title\" id=toc-5276> مُلَيْكة</span>\nهي مُليكة أمُّ أنس بن مالك، وقد اخْتُلف في اسمها، والخلافُ مذكور عند كنيتها في حرف السين، وكنيتُها أمُّ سليم.","vol":"12","page":923},{"text":"[]<span data-type=\"title\" id=toc-5277> مَيْمُونة</span>\nهي مَيْمُونة زَوجُ النبيِّ - ﷺ-، وقد تقدَّم ذِكْرها في جملة أزْواجه - ﷺ- في الباب الأول.","vol":"12","page":924},{"text":"<span data-type=\"title\" id=toc-5278>[٢٦٥٨] مَيْمُونةُ بنتُ كَرْدَم</span>\nهي مَيْمُونةُ بنتُ كَرْدَم الثقفيةُ، لها صحبة ورواية.\nروى عنها يزيدُ بن مِقْسَم، وغيره.\nكَرْدَم: بفتح الكاف، وسكون الراء، وفتح الدال المهملة.\nومِقْسَم: بكسر الميم، وسكون القاف، وفتح السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥٨) سير أعلام النبلاء (٢/٢٣٨)، شذرات الذهب (١/٢١٩، ٢٤٨) .","vol":"12","page":924},{"text":"<span data-type=\"title\" id=toc-5279>[٢٦٥٩] مَيْمُونةُ بنتُ سَعد</span>\nهي مَيْمُونةُ بنتُ سَعد مولاة النبيّ - ﷺ-.\nروى عنها أبو يزيد أيوبُ بن خالد الضبيّ، حديثها في كتاب اللِّباس (١) .\n_________\n(١) انظر الحديث رقم (٨٢٨٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٥٩) طبقات ابن سعد (٨/٣٠٥)، طبقات خليفة (٣٣١)، الثقات (٣/٤٠٨)، الاستيعاب (٤/١٩١٨)، أسد الغابة (٧/٢٧٥) تهذيب الكمال (١٦٩٨)، ويقال: بنت سعيد، الكاشف (٣/٤٣٥)، تهذيب التهذيب (١٢/٤٥٤)، تقريب التهذيب (٢/٦١٤)، الإصابة (٤/٤١٣) .","vol":"12","page":924},{"text":"<span data-type=\"title\" id=toc-5280>الفصل الثاني: في الكنى</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-5281>القسم الأول: في الرجال</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-5282>الفرع الأول: في الصحابة</span>\n[]<span data-type=\"title\" id=toc-5283> أبو مالك</span>\nهو أبو مَالك الأشعري، ويقال له: الأشْجعي، واسمه مُخْتَلف فيه، وقد ذكرناه في حرف الكاف في من اسمه كعب. وقد أخرجَ البخاريُّ حديثَه بالشك، فقال: عن أبي مالك الأشْعري، أو أبي عَامر.","vol":"12","page":924},{"text":"<span data-type=\"title\" id=toc-5284>[٢٦٦٠] أبو مَحْذُورة</span>\nاسم أبي مَحْذُورة - بفتح الميم، وسكون الحاء المهملة، وضم الذال المعجمة - سَمُرة بنُ مِعْيَر: بكسر الميم، وسكون العين المهملة، وفتح الياء تحتها نقطتان، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦٠) تاريخ ابن معين (٧٢٤)، سير أعلام النبلاء (٣/١١٧)، شذرات الذهب (١/٢٦٨) .","vol":"12","page":924},{"text":"[]<span data-type=\"title\" id=toc-5285> أبو مُحمَّد</span>\nاسم أبي محمد مَسعود بن أَوس الأَنْصاري، وهو الذي جاء ذِكْره في صلاة الوتر (١) .\n_________\n(١) انظر الحديث رقم (٤١٣٢) .","vol":"12","page":924},{"text":"<span data-type=\"title\" id=toc-5286>[٢٦٦١] أبو مَذْكُور</span>\nهو أبو مَذْكُور الأَنْصاري: بذال معجمة.\nروى عنه جابرُ بنُ عبد الله، له ذِكْر في التدبير من كتاب العتق (١) من حرف العين.\n_________\n(١) انظر الحديث رقم (٥٩٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦١) أسد الغابة (٦/٢٨١)، الإصابة (٤/١٧٧) .","vol":"12","page":924},{"text":"<span data-type=\"title\" id=toc-5287>[٢٦٦٢] أبو مَرْحَب</span>\nاسم أبي مَرْحَب - بفتح الميم، وسكون الراء، وفتح الحاء المهملة، والباء الموحدة -[[مرحب]]، وقيل: اسمه كنيتُه، وقيل: هو أبو مَرْحب بن أبي مَرْحب وقد تقدَّم ذِكْره.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦٢) تهذيب الكمال (٣/١٣١٤)، تهذيب التهذيب (١٠/٨٤)، (١٤٧)، تقريب التهذيب (٢/٢٣٧)، الكاشف (٣/١٣٠)، تاريخ البخاري الكبير (٨/٥٦)، الجرح والتعديل (٨/١٩٤٨)، أسد الغابة (٣/٤٠٧)، تجريد أسماء الصحابة (٢/٦٨)، الثقات (٣/٤٠٧) .","vol":"12","page":925},{"text":"[]<span data-type=\"title\" id=toc-5288> أبو مَريم الأزْدي</span>\nاسم أبي مريم الأزْدي عمرُو بن مرَّةَ، وقد تقدَّم ذِكْره في حرف العين. قال ابنُ عبد البرّ: هو أبو مَريمَ عمرُو بن مرّةَ الجُهني، ويقال: الأزدي، قال: والأكثرُ الجهني، وقال: هذا أصح. وأما ابنُ مندة فإنه قال في الأسماء: عمرُو بن مرّة أبو مريم الجُهني ويقال: الأسدي، وقال في الكنى: هو أبو مريم السّكوني، وقال: أراه الكندي. وأما أبو داود فإنه أخرج الحديثَ ولم يقلْ فيه إلاَّ أبو مريم الأزدي، ولم يسمه. وأمَّا التّرمذي فإنه أخرجَ الحديث وقال فيه: عمرُو بن مرَّة الجُهَني ولم يكنه، وقال في رواية أخرى: أبو مرَيم صاحبُ رسول الله - ﷺ- ولم ينسبْه، وهؤلاء جميعهم أخرجوا حديثه، وهو مذكور في كتاب الخِلافة من حرف الخاء (١)، والحديث أنه قدم على معاوية بن أبي سفيان، فقال له: ما أنعمنا بك أبا مريم وذكر تمامه.\n_________\n(١) انظر الحديث رقم (٢٠٢٩) .","vol":"12","page":925},{"text":"[]<span data-type=\"title\" id=toc-5289> أبو مسعود</span>\nاسم أبي مسعود البدري عُقبة بن عَمرو الأنصاري.","vol":"12","page":925},{"text":"<span data-type=\"title\" id=toc-5290>[٢٦٦٣] أبو مَعْقِل</span>\nهو أبو مَعْقِل الأنصاري، زوجُ أمِّ مَعْقِل.\nروى عنه أبو بكر بن عبد الرحمن بن الحارث بن هشام، والأسود بن يزيد، حديثهُ في فضل الحجِّ (١) .\nمَعْقِل: بفتح الميم، وسكون العين المهملة، وكسر القاف.\n_________\n(١) انظر الحديث رقم (٧١٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦٣) الاستيعاب (٤/١٧٦٠)، أسد الغابة (٥/٤٢٤، هيثم، ٦/٢٩٤) تهذيب الكمال (١٦٤٩)، الكاشف (٣/٣٣٥)، تهذيب التهذيب (١٢/٢٤٢)، تقريب التهذيب (٢/٤٧٥)، الإصابة (٤/١٨١) .","vol":"12","page":925},{"text":"[]<span data-type=\"title\" id=toc-5291> أبو موسى</span>\nاسم أبي موسى عبد الله بن قيس الأشعري.","vol":"12","page":925},{"text":"<span data-type=\"title\" id=toc-5292>الفرع الثاني: في التابعين وغيرهم</span>\n<span data-type=\"title\" id=toc-5293>[٢٦٦٤] أبو مَاجدة</span>\nهو أبو مَاجدة، وقيل: ابن ماجدة السَّهمي.\nروى عن عمرَ بن الخطَّاب، حديثه في الكسب (١) . ⦗٩٢٦⦘\nماجدة: بالجيم، والدال المهملة.\n_________\n(١) انظر الحديث رقم (٨١٨١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦٤) الثقات (٥/١٦٦)، علي بن ماجد، تهذيب الكمال (١٦٤٣)، الكاشف (٣/٣٣٠)، ميزان الاعتدال (٤/٥٦٧)، تهذيب التهذيب (١٢/٢١٧)، تقريب التهذيب (٢/٤٦٨) .","vol":"12","page":925},{"text":"<span data-type=\"title\" id=toc-5294>[٢٦٦٥] أبوالمثنى الجُهني</span>\nهو أبو المثنى الجهني\nروى عن أبي سعيد الخدري.\nروى عنه أيوب بن حبيب، حديثه في كتاب الشراب (١) .\n_________\n(١) انظر الحديث رقم (٣١٠٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦٥) تاريخ البخاري الكبير (٨/٧٢)، الكني لمسلم لوحة (١٠٤)، الجرح والتعديل (٩/٤٤٤)، الثقات (٥/٥٦٥) تهذيب الكمال (١٦٤٣)، المغني في الضعفاء (٢/٨٠٦)، الكاشف (٣/٣٣١)، تهذيب التهذيب (١٢/٢٢١)، تقريب التهذيب (٢/٤٦٩) .","vol":"12","page":926},{"text":"[]<span data-type=\"title\" id=toc-5295> أبو مُرَّة</span>\nاسم أبي مرة: يزيدُ، مولى أمِّ هانئ بنتِ أبي طالب، وقيل: مولى عَقيل.","vol":"12","page":926},{"text":"[]<span data-type=\"title\" id=toc-5296> أبو مَريم</span>\nاسم أبي مريم قَيْسُ الثَّقفي المَدايني.","vol":"12","page":926},{"text":"<span data-type=\"title\" id=toc-5297>[٢٦٦٦] أبو مسعود الزُّرَقي</span>\nهو أبو مسعود الزُّرَقي الذي روى عن عليِّ بن أبي طالب.\nوروى عنه نافعُ بن جُبَيْر، أخرجَ حديثهُ أبو داود.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦٦) تهذيب الكمال (١٦٤٧)، الكاشف (٣/٣٣٣)، تهذيب التهذيب (١٢/٢٣٤)، تقريب التهذيب (٢/ ٤٧٢) .","vol":"12","page":926},{"text":"[]<span data-type=\"title\" id=toc-5298> أبو مسعود</span>\nهو أبو مسعود الدِّمشقي، واسمه إبراهيم بن محمد بن عبيد.","vol":"12","page":926},{"text":"<span data-type=\"title\" id=toc-5299>[٢٦٦٧] أبو مُصَبِّح</span>\nهو أبو مُصّبح المُقْرئ، تابعيّ من الطبقة الثانية من تابعي الشّاميين.\nروى عن أبي زهير النميري.\nروى عنه صُبَيْح بن مُحْرز، حديثه في كتاب الدعاء (١) .\nمُصَبِّح: بضم الميم، وفتح الصاد المهملة، وتشديد الباء الموحدة وكسرها، وبالحاء المهملة.\nوالمُقْرئ: بضم الميم، وسكون القاف، وفتح الراء، وكسر الهمزة، وتشديد الياء.\nوصُبَيْح: بضم الصاد المهملة، وفتح الباء الموحدة، وسكون الياء، وبالحاء المهملة.\nومُحْرِز: بضم الميم، وسكون الحاء المهملة، وكسر الراء، وبعدها زاي.\n_________\n(١) انظر الحديث رقم (٢١٢٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦٧) الجرح والتعديل (٩/٤٤٥)، الثقات (٥/٥٧٠)، تاريخ ابن عساكر (١٩/١٧٨)، مختصر تاريخ رمشق (٢٩/١٦٠) تهذيب الكمال (١٦٤٨)، الكاشف (٣/٣٣٤)، تهذيب التهذيب (١٢/٢٣٧)، تقريب التهذيب (٢/٤٧٣) .","vol":"12","page":926},{"text":"[]<span data-type=\"title\" id=toc-5300> أبو مُعاوية</span>\nاسم أبي معاويةَ محمدُ بن خَازم الضرير.\nخَازم: بفتح الخاء المعجمة، وبالزاي.","vol":"12","page":926},{"text":"<span data-type=\"title\" id=toc-5301>[٢٦٦٨] أبو مَعْمَر</span>\nاسم أبي مَعْمَر - بفتح الميمين، وسكون العين المهملة - عبدُ الله بن سَخْبَرة: بفتح السين المهملة، وسكون الخاء المعجمة، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦٨) سير أعلام النبلاء (٤/١٣٣) .","vol":"12","page":926},{"text":"[]<span data-type=\"title\" id=toc-5302> أبو المليح</span>\nاسم أبي المليح عَامر بنُ أسامةَ الهُذَلي، وقيل: اسمه زيدُ بنُ أسامة، وقد تقدَّم ذِكْرُه في حرف العين.","vol":"12","page":927},{"text":"<span data-type=\"title\" id=toc-5303>[٢٦٦٩] أبو مَنْظُور</span>\nهو أبو مَنْظُور - بفتح الميم، وسكون النون، وضم الظاء المعجمة - رجل من أهل الشام.\nروى عن عمه.\nروى عنه محمدُ بنُ إسحاق، حديثه في كتاب الرَّحمة (١) .\n_________\n(١) انظر الحديث رقم (٢٦٣٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٦٩) تاريخ البخاري الكبير (٨/٧٥، كتاب الكنى)، الجرح والتعديل (٩/٤٤٧) تهذيب الكمال (١٦٥١)، ميزان الاعتدال (٤/٥٧٧)، عون المعبود (٨/٣٠٤٩)، تهذيب التهذيب (١٢/٢٤٧) .","vol":"12","page":927},{"text":"[]<span data-type=\"title\" id=toc-5304> أبو المِنْهال</span>\nاسم أبي المِنهال: سيَّار بن سلامة الرِّياحي.\nسَيَّار: بفتح السين المهملة، وتشديد الياء تحتها نقطتان، وبالراء.\nوالرِّياحي: بكسر الراء، وتخفيف الياء تحتها نقطتان، وبالحاء المهملة.","vol":"12","page":927},{"text":"<span data-type=\"title\" id=toc-5305>[٢٦٧٠] أبو المنهال</span>\nاسم أبي المنهال هذا عبد الرحمن بن مطعم الكوفي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧٠) تهذيب الكمال (٢/٨١٧)، تهذيب التهذيب (٦/٢٧٠)، (٥٣٥)، تقريب التهذيب (١/٤٩٨)، (١١١٢)، خلاصة تهذيب الكمال (٢/١٥٢)، الكاشف (٢/١٨٥)، تاريخ البخاري الكبير (٥/٣٥٢، ٩/٢٦٨)، الجرح والتعديل (٥/١٣٥٤)، الثقات (٥/١٠٨) .","vol":"12","page":927},{"text":"<span data-type=\"title\" id=toc-5306>[٢٦٧١] أبو المُهَزّم</span>\nاسم أبي المُهَزّم - بضم الميم، وفتح الهاء، وتشديد الزاي المفتوحة - يزيد بن سفيان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧١) تقريب التهذيب (٢/٣٦٥، ٤٧٨)، تاريخ البخاري الكبير (٨/٣٣٩)، الجرح والتعديل (٩/٢٦٩) .","vol":"12","page":927},{"text":"<span data-type=\"title\" id=toc-5307>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-5308>[٢٦٧٢] أم مَالك</span>\nهي أم مالك البَهزية، من بني سليم لها صحبة، ورواية، وهي حجازية.\nروى عنها طاووسُ، ومكحول.\nالبَهزيّة: بفتح الباء الموحدة، وبالزاي، وتشديد الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧٢) تهذيب (١٢/٤٧٩رقم٢٩٨٦)، تقريب التهذيب (٢/٦٢٤)، أسماء الصحابة الرواة (ت:٩٧٤) .","vol":"12","page":927},{"text":"<span data-type=\"title\" id=toc-5309>[٢٦٧٣] أم مُبَشّر</span>\nهي أم مُبَشِّر بنت البَراء بن معرور الأنصارية، وهي امرأة زيد بن حارثة، ويقال: إنها أم بشر، وكانت من كبار الصحابيات.\nروى عنها جابر بن عبد الله، وكعب بن مالك.\nمُبشِّر: بضم الميم، وفتح الباء الموحدة، وتشديد الشين المعجمة، وكسرها. ⦗٩٢٨⦘\nوبِشْر: بكسر الباء الموحدة، وسكون الشين المعجمة.\nومَعْرور: بفتح الميم، وسكون العين المهملة، وضم الراء الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧٣) تهذيب التهذيب (١٢/٤٧٩رقم٢٩٨٧)، تقريب التهذيب (٢/٦٢٤)، أسماء الصحابة الرواة (ت١٨٠) .","vol":"12","page":927},{"text":"<span data-type=\"title\" id=toc-5310>[٢٦٧٤] أم مُحمَّد</span>\nهي أم مُحمد امرأة والد علي بن زيد بن جدعان تابعية.\nروت عن عائشة، حديثها في سورة حم عسق (١) .\n_________\n(١) انظر الحديث رقم (٧٩٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧٤) تهذيب التهذيب (١٢/٤٧٩رقم٢٩٨٨)، تقريب التهذيب (٢/٦٢٤) .","vol":"12","page":928},{"text":"<span data-type=\"title\" id=toc-5311>[٢٦٧٥] أم مِسْطَح</span>\nهي أم مِسْطَح بنتُ أبي رُهْم واسمه أنِيس بن المطَّلب بن عبد مناف، تزوجها أثَاثة بنُ عَبَّاد بن المطّلب، فولدت مِسْطحًا، وهندًا، وأسلمتْ وحَسُنَ إسلامُها وكانتْ من أشدِّ النَّاس على ابنِها مسطح في شأن الإِفْك.\nمِسْطَح: بكسر الميم، وسكون السين المهملة، وفتح الطاء المهملة.\nورُهْم: بضم الراء، وسكون الهاء.\nوأنِيس: بفتح الهمزة، وكسر النون، وبالسين المهملة.\nوأُثاثة: بضم الهمزة، وتخفيف الثاء الأولى المثلثة.\nوعَبَّاد: بتشديد الباء الموحدة، وفتح العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧٥) طبقات ابن سعد (٨/٢٢٨)، أسد الغابة (٧/٣٩٣)، الإصابة (٤/٤٩٦) .","vol":"12","page":928},{"text":"<span data-type=\"title\" id=toc-5312>[٢٦٧٦] أم مَعْبَد</span>\nاسم أم مَعْبد عَاتكةُ بنتُ خالد الخزاعية لها صحبة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧٦) تهذيب التهذيب (١٢/٤٧٩رقم٢٩٩٠)، تقريب التهذيب (٢/٦٢٥)، الجرح والتعديل (٩/ص٤٦٦)، أسماء الصحابة الرواة (ت٥٥١) .","vol":"12","page":928},{"text":"<span data-type=\"title\" id=toc-5313>[٢٦٧٧] أم مَعْبَد</span>\nهي أم مَعْبَد بنت كَعب بن مَالك الأنصارية، وكانت قد صَلَّتْ القبلتين.\nروى عنها ابنُها مَعْبَد، قاله ابنُ مندة. وقال ابن عبد البرّ: هي أم مَعْبَد زوجة كعبِ بن مالك الأنْصاري السّلمي، وهي أم معبد بن كعب بن مالك.\nروى عنها ابنها معبد. والذي جاء في «تاريخ البخاري» في باب مَعْبد: أن معبدًا هو ابن كعب بن مالك الأنصاري. وهذا يعضد قول ابن عبد البرّ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧٧) الاستيعاب (٤/١٩٥٨)، أسد الغابة (٧/٣٩٦)، تهذيب التهذيب ١٢/٤٨٠)، تقريب التهذيب (٢/٦٢٥)، الإصابة (٤/٤٩٩)، أم معبد زوج كعب بن مالك.","vol":"12","page":928},{"text":"<span data-type=\"title\" id=toc-5314>[٢٦٧٨] أم مَعقِل</span>\nهي أم معقل الأنْصارية، ويقال: الأَسدية زوجةُ أبي مَعْقِل لها صحبة، ورواية، حديثُها في فضل الحج (١) .\nروى عنها عيسى بن معقل، وأبو بكر بن عبد الرحمن بن الحارث بن هشام، ⦗٩٢٩⦘ ويوسف بن عبد الله بن سلام، وأبو سلمة بن عبد الرَّحمن. وقال بعضهم: إنَّ لها كنية أُخرى، وهي أم طَلِيق.\nمَعْقِل: بفتح الميم، وسكون العين المهملة، وكسر القاف.\nوسلاَم: بتخفيف اللام.\nوطَليق: بفتح الطاء المهملة، وكسر اللام.\n_________\n(١) انظر الحديث رقم (٧١٦١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧٨) تهذيب التهذيب (١٢/٤٨٠رقم ٢٩٩١)، تقريب التهذيب (٢/٦٢٥)، أسماء الصحابة الرواة (ت١٨٣)، نقعة الصديان (ت: ٢١٠) .","vol":"12","page":928},{"text":"<span data-type=\"title\" id=toc-5315>[٢٦٧٩] أم المنذر</span>\nهي أم المنذر بنت قَيس الأنصارية، ويقال: العدوية، قيل: إن اسمها سَلمى مدنية لها صحبة ورواية.\nروى عنها يعقوب بن أبي يعقوب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٧٩) تهذيب التهذيب (١٢/٤٨٠رقم٢٩٩٢)، تقريب التهذيب (٢/٦٢٥)، أسماء الصحابة الرواة (ت٣٥١) .","vol":"12","page":929},{"text":"<span data-type=\"title\" id=toc-5316>الفصل الثالث: في الأبناء</span>\n<span data-type=\"title\" id=toc-5317>[٢٦٨٠] ابن المُثَنَّى</span>\nاسم ابن المُثَنَّى - بضم الميم، وفتح الثاء المثلثة، وتشديد النون المفتوحة - محمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨٠) تقدم.","vol":"12","page":929},{"text":"<span data-type=\"title\" id=toc-5318>[٢٦٨١] ابن أبي مَحْذُورة</span>\nاسم ابن أبي مَحْذُورة - بالحاء المهملة، والذال المضمومة - عبد الملك.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨١) تقدم.","vol":"12","page":929},{"text":"<span data-type=\"title\" id=toc-5319>[٢٦٨٢] ابن مُحَيْرِيْز</span>\nاسم ابن مُحَيْرِيْز - بضم الميم، وفتح الحاء المهملة، وسكون الياء، وكسر الراء، وبعدها ياء أخرى ساكنة، ثم زاي - عبد الله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨٢) تقدم.","vol":"12","page":929},{"text":"<span data-type=\"title\" id=toc-5320>[٢٦٨٣] ابن مُحَيِّصَة</span>\nاسم ابن مُحَيِّصَة - بضم الميم، وفتح الحاء المهملة، وكسر الياء تحتها نقطتان، وتشديدها، وبالصاد المهملة - سعد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨٣) تقدم.","vol":"12","page":929},{"text":"<span data-type=\"title\" id=toc-5321>[٢٦٨٤] ابن المَدِيْني</span>\nاسم ابن المديني - بفتح الميم، وكسر الدال المهملة، وسكون الياء، وبعدها نون - علي بن عبد الله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨٤) تقدم.","vol":"12","page":929},{"text":"<span data-type=\"title\" id=toc-5322>[٢٦٨٥] ابن مِرْبَع</span>\nاسم ابن مِرْبَع - بكسر الميم، وسكون الراء، وفتح الباء الموحدة، وبالعين المهملة - زيد وهو صحابي، له رواية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨٥) تقدم.","vol":"12","page":929},{"text":"<span data-type=\"title\" id=toc-5323>[٢٦٨٦] بنو مُرَّة بن عُبَاد</span>\nهم بنو مُرّة بن عُبَاد بن ضُبَيْعة بن قيس بن ثَعلبة بن عُكَابة بن صَعْب بن علي بن بكر بن وائل.\nعُبَاد: بضم العين، وتخفيف الباء الموحدة.\nوضُبَيْعة: بضم الضاد المعجمة، ⦗٩٣٠⦘ وفتح الباء الموحدة.\nوعُكَابة: بضم العين المهملة، وتخفيف الكاف، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨٦) تقدم.","vol":"12","page":929},{"text":"<span data-type=\"title\" id=toc-5324>[٢٦٨٧] بنو مُرَّة بن عُبَيد</span>\nهو بنو بنو مُرَّة بن عُبَيد بن مقاعس، واسمه الحارث بن عمرو بن كعب بن سعد بن زيد مناة بن تميم، وإنَّما سُميّ مقاعسًا لأنه تَقَاعس يوم تحالفتْ بنو سَعد.\nمُقَاعِس: بضم الميم، وبالقاف، وكسر العين المهملة، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨٧) تقدم.","vol":"12","page":930},{"text":"<span data-type=\"title\" id=toc-5325>[٢٦٨٨] ابن مسعود</span>\nاسم ابن مسعود: عبد الله بن مسعود الهُذلي صاحب رسول الله - ﷺ-.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨٨) تقدم.","vol":"12","page":930},{"text":"<span data-type=\"title\" id=toc-5326>[٢٦٨٩] ابنُ مُسْهِر</span>\nاسم ابنُ مُسْهِر - بضم الميم، وسكون السين المهملة، وكسر الهاء - علي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٨٩) تقدم.","vol":"12","page":930},{"text":"<span data-type=\"title\" id=toc-5327>[٢٦٩٠] بنو المصطلق</span>\nهم بطن من خزاعة. واسم المُصطلق: جذيمة بن سعد بن عمرو بن ربيعة بن حارثة بن عمرو بن عامر. فخزاعة أولاد عمرو بن ربيعة وهم من الأزد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩٠) تقدم.","vol":"12","page":930},{"text":"<span data-type=\"title\" id=toc-5328>[٢٦٩١] ابن مُطِيع</span>\nاسم ابن مُطِيع - بضم الميم، وكسر الطاء المهملة -[[عبد الله]]، له صحبة، وقيل: بل وُلِدَ على عهدِ النبيّ - ﷺ- ولم يصحبْه. وهو من كبار التابعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩١) تقدم.","vol":"12","page":930},{"text":"<span data-type=\"title\" id=toc-5329>[٢٦٩٢] ابن مُعاذ</span>\nاسم ابن معاذ: عبدُ الله بن معاذ العنبري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩٢) تقدم.","vol":"12","page":930},{"text":"[٢٦٩٣] بنو مُعاوية\nهم بنو مُعاوية بن مالك بن عوف بن عمرو بن عوف بن مالك بن أوس بطن من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩٣) الاستيعاب (٤/١٧٦٠) .","vol":"12","page":930},{"text":"[]<span data-type=\"title\" id=toc-5331> ابن أبي المعلى</span>\nهكذا جاء في الحديث، أخرجه الترمذي (١)، ولم يسمّه، أبوه أبو المعلَّى صحابي له رواية.\nروى عنه ابنه.\nوروى عن ابنه عبدُ الملك بن عمير. قال ابنُ عبد البر: يقال: إن اسم أبي المعلى زيد بن المعلى الأنصاري.\n_________\n(١) انظر الحديث رقم (٦٤٠٧) .","vol":"12","page":930},{"text":"<span data-type=\"title\" id=toc-5332>[٢٦٩٤] بنو مَغَالة</span>\nهم بنو مَغالة - بفتح الميم، وقيل: بالضم، وبالغين المعجمة - وهي بنت عون بن عبد مناة بن عمرو بن مالك بن كِنانة بن خُزيمة، ويقال: إنها من بني زُريق، وهي أم عَدي بنت عمرو بن مالك بن النجار: فبنو عدي ينسبون إليها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩٤) تقدم.","vol":"12","page":931},{"text":"<span data-type=\"title\" id=toc-5333>[٢٦٩٥] بنو مُغْوِيَة</span>\nهم بنو مُغْوِية - بضم الميم، وسكون الغين المعجمة، وكسر الواو، وفتح الياء تحتها نقطتان - وهم الذين سمّاهُم النبيُّ - ﷺ- بني رِشْدَة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩٥) قال بن حبيب في مختلف القبائل ومؤتلفها (٨٠): مغوية بفتح الميم، وسكون الغين المعجمة.","vol":"12","page":931},{"text":"[]<span data-type=\"title\" id=toc-5334> ابنُ المُغيرة</span>\nاسمُ ابنِ المُغيرة أحمد، صحابي، وقد ذُكِر في حرف الهمزة، وهو زوج فَاطمةَ بنتِ قيس.","vol":"12","page":931},{"text":"<span data-type=\"title\" id=toc-5335>[٢٦٩٦] ابن مِقْسم</span>\nهو عبدُ الله بن مِقْسَم: بكسر الميم، وسكون القاف، وفتح السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩٦) تقريب التهذيب (٢/٥٢٧)، جاء فيه عبيد الله.","vol":"12","page":931},{"text":"<span data-type=\"title\" id=toc-5336>[٢٦٩٧] ابن مُكْمِل</span>\nاسم ابنُ مُكْمِل بضم الميم، وسكون الكاف، وكسر الميم.\n_________\n(*) قال مُعِدُّ الكتاب للشاملة: هذه الترجمة ليست في المطبوع (ط دار الفكر)\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩٧) قال ابن شكوال في «كتاب غوامض الأسماء المبهمة» (٢/٨٦٧)، ابن مكمل هذا اسمه: عبد الرحمن، وقيل: عبد الله. وقد جاء ذكره في (٩/٦١٥) رقم الحديث (٧٤٠٣) .","vol":"12","page":931},{"text":"[]<span data-type=\"title\" id=toc-5337> ابن أم مكتوم</span>\nاسم ابنِ أمِّ مكتوم: عَمْرُو بنُ قيس، وقيل: عبدُ الله بن عَمرو، وقد ذكِرَ في حرف العين، فيمن اسمه عمرو من الصحابة.","vol":"12","page":931},{"text":"<span data-type=\"title\" id=toc-5338>[٢٦٩٨] ابن أبي مُلَيْكَة</span>\nاسم ابن أبي مُلَيْكَة - بضم الميم، وفتح اللام، وسكون الياء، وبالكاف - عبد الله بن عُبَيْد الله بن أبي مليكة، تابعي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩٨) تقدم.","vol":"12","page":931},{"text":"[]<span data-type=\"title\" id=toc-5339> ابن المُنْكدر</span>\nاسم ابن المُنْكدر - بضم الميم، وسكون النون - محمد.","vol":"12","page":931},{"text":"<span data-type=\"title\" id=toc-5340>[٢٦٩٩] ابن مَنيْع</span>\nاسم ابن مَنِيْع: أحمد.\nومَنِيْع: بفتح الميم، وكسر النون، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٦٩٩) تقدم.","vol":"12","page":931},{"text":"<span data-type=\"title\" id=toc-5341>[٢٧٠٠] ابن مَوْهَب</span>\nاسم ابن مَوْهَب - بفتح الميم، وسكون الواو، وفتح الهاء، وبالباء الموحدة - عبد الله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠٠) تقدم.","vol":"12","page":931},{"text":"<span data-type=\"title\" id=toc-5342>[٢٧٠١] ابن مَهْديّ</span>\nاسم ابن مَهْدِيِّ - بفتح الميم، وسكون الهاء، وتشديد الياء - عبد الرحمن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠١) تقدم.","vol":"12","page":931},{"text":"<span data-type=\"title\" id=toc-5343>[٢٧٠٢] بنتُ محمدِ بن مَسْلَمة</span>\nهي بنت محمد بن مَسْلَمَة الأنصاري، زوجةُ رافع بن خَدِيْج الأنصاري، لها ذِكْر في القَسْم (*) من كتاب النِّكاح (١) . ⦗٩٣٢⦘\nمَسْلَمة: بفتح الميم، وسكون السين، وفتح اللام.\nوخَدِيْج: بفتح الخاء المعجمة، وكسر الدال، وبالجيم.\n_________\n(١) انظر الحديث رقم (٩١٠١) .\n\n(*) قال مُعِدُّ الكتاب للشاملة: ذُكِرت في حديثٍ في الفصل الثاني من كتاب النكاح: العدل بين النساء، فالمقصود (القَسْم) أي بين الزوجات والحديث يدل عليه\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠٢) أسد الغابة (٧/٤٢٦) تهذيب الكمال (١٧٠٧)، ميزان الاعتدال (٤/٦١٦)، الكاشف (٣/٤٤٦) تهذيب التهذيب (١٢/٤٨٥)، تقريب التهذيب (٢/٦٢٧) .","vol":"12","page":931},{"text":"<span data-type=\"title\" id=toc-5344>[٢٧٠٣] بنت مُحَيِّصة</span>\nهي بنتُ مُحَيِّصة بن مسعود الأنصاري.\nروت عن أبيها، حديثُها في حديث بني النَّضِيرِ من كتاب الغزوات (١) .\nمُحَيِّصة: بضم الميم، وفتح الحاء المهملة، وتشديد الياء تحتها نقطتان، وكسرها، وبالصاد المهملة.\n_________\n(١) انظر الحديث رقم (٦٠٥٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠٣) ميزان الاعتدال (٤/٦١٦)، تهذيب التهذيب (٢/٤٨٥)، تقريب التهذيب (٦٧٠) .","vol":"12","page":932},{"text":"<span data-type=\"title\" id=toc-5345>الفصل الرابع: في الألقاب</span>\n[]<span data-type=\"title\" id=toc-5346> المَأْمُون</span>\nاسمُ المأمون: عبدُ الله بن هارون الرشيد، أمير المؤمنين.","vol":"12","page":932},{"text":"[]<span data-type=\"title\" id=toc-5347> المُرتضى</span>\nاسم المُرْتضى: علي بن الحسين الموسوي، أخو الرضا الشاعر.","vol":"12","page":932},{"text":"[]<span data-type=\"title\" id=toc-5348> المُسْتَظهر</span>\nاسم المُسْتَظهر: أحمد بن عبد الله بن المقتدر، أمير المؤمنين.","vol":"12","page":932},{"text":"[]<span data-type=\"title\" id=toc-5349> المُقتدر</span>\nاسم المُقتدر: جعفر بن أحمد، المعتضد، أمير المؤمنين.","vol":"12","page":932},{"text":"[]<span data-type=\"title\" id=toc-5350> المنصور</span>\nاسم المنصور: عبد الله بن محمد، أمير المؤمنين.","vol":"12","page":932},{"text":"[]<span data-type=\"title\" id=toc-5351> المهدي</span>\nاسم المهدي: محمد بن عبد الله المنصور، أمير المؤمنين.","vol":"12","page":932},{"text":"<span data-type=\"title\" id=toc-5352>الفصل الخامس: في الأنساب</span>\n<span data-type=\"title\" id=toc-5353>[٢٧٠٤] المَأْرِبي</span>\nالمَأْرِبي: بفتح الميم، وسكون الهمزة، وكسر الراء، وبالباء الموحدة.\nمنسوب إلى مَأْرِب وهي اسم مدينة باليمن، بينها وبين صنعاء مسيرة ثلاث (١) . ينُسب إليها جماعة منهم أَبْيَض بن حَمّال: بالحاء المهملة، وتشديد الميم.\n_________\n(١) انظر \" معجم البلدان \" ٥ / ٣٤.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠٤) تقدمت ترجمة أبيض.","vol":"12","page":932},{"text":"<span data-type=\"title\" id=toc-5354>[٢٧٠٥] المَازني</span>\nالمَازِني: بالزاي، والنون.\nمنسوب إلى جماعة منهم: مازِن بن النجار، واسمُ النَّجار، تَيْم اللاَّت بن ثَعْلبة بن عَمرو بن الخَزْرج، بطن من الأنصار. ومنهم: مازِنُ بن منصور بن عِكْرِمة بن خصَفَة بن ⦗٩٣٣⦘ قيس عَيْلان، قبيل، منهم: عُتبة بن غَزْوان، ومنهم: مازِنُ بنُ مالك بن عمرو بن تيم بن مُرّ بن أُدّ بن طابخة، ومنهم: النَّضْر بن شُمَيْل، ومنهم: مازن بن شيبان بن ذُهْل بن ثعلبة بن عُكَابَة بن مصعب بن علي بن بكر بن وايل، ومنهم: أبو عثمان المازني النحوي.\nخصَفَة: بفتح الخاء المعجمة، وفتح الصاد المهملة، وبالفاء.\nوغَزْوَان: بفتح الغين المعجمة، وسكون الزاي.\nومُرُّ: ضد حلو.\nوأُدّ: بوزن مر.\nوطابخة: بالباء الموحدة، والخاء المعجمة.\nوشُمَيْل: بضم الشين المعجمة، وفتح الميم، وسكون الياء.\nوعُكَابَة: بضم العين، وتخفيف الكاف، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠٥) تقدم.","vol":"12","page":932},{"text":"<span data-type=\"title\" id=toc-5355>[٢٧٠٦] المَاسَرْجِسي</span>\nالمَاسَرْجسي: بسينين مهملتين، وجيم منسوب إلى كذا ... (١) .\n_________\n(١) بياض في خ وم، وفي \" الأنساب \" هذه النسبة إلى \" ماسرجس \"، وهو اسم لجد أبي علي الحسن بن عيسى بن ماسرجس النيسابوري.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠٦) الأنساب (٥٠١/ب) .","vol":"12","page":933},{"text":"<span data-type=\"title\" id=toc-5356>[٢٧٠٧] المالكي</span>\nالمالكي: منسوب إلى مالك بن ثعلبة بن دُوْدَان بن أسَد بن خُزَيمة بن مُدْرِكة بن إلياس بن مُضر، بطن من بني أَسد، والى مالك بن حِسْل بن عامر بن لؤي بن غالب، منهم: عبد الله السعدي المالكي.\nدُودان: بضم الدال المهملة الأولى.\nوحِسْل: بكسر الحاء المهملة، وسكون السين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠٧) السابق (٥٠٣/ب) .","vol":"12","page":933},{"text":"<span data-type=\"title\" id=toc-5357>[٢٧٠٨] المَاوَرْدِي</span>\nالمَاوَرْدي: منسوب إلى ماء الورد إما عمله، أو بيعه إلاَّ أنها نسبة عاميَّة خارجة عن قضيِة الإعراب، والقياس أن يقال فيه الوردي، على أنه قد جاء في النَّسب أشياء خارجة عن القياس فيجوز أن يُحمَل هذا عليها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠٨) السابق (٥٠٤/ب) .","vol":"12","page":933},{"text":"<span data-type=\"title\" id=toc-5358>[٢٧٠٩] المُجاشِعي</span>\nالمُجَاشِعي: بضم الميم، وبالجيم، والشين.\nمنسوب إلى مُجَاشع بن دَارم بن مالك بن حَنْظَلة بن مالك بن زيد مَناة بن تميم، وعامتهم بالبصرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٠٩) السابق (٥٠٨/أ) .","vol":"12","page":933},{"text":"<span data-type=\"title\" id=toc-5359>[٢٧١٠] المُحَاربي</span>\nالمُحَارِبي: بضم الميم، وبالحاء المهملة، وبالراء، والباء الموحدة.\nمنسوب إلى جماعة، منهم: مُحارب بن فِهر بن مالك بن النَّضْرِ بن كِنانة بطن من قُريش منهم: حَبيب بن مَسْلَمة الفِهْري المحاربي، ومنهم: مُحارب بن خَصَفَة بن قيس عيلان، منهم: طارق بن عبد الله. ومنهم: مُحارب بن عَمرو بن وَديعة بن لُكَيز بن ⦗٩٣٤⦘ أفْصَى بن عبد القيس، منهم: أبان المُحَارِبي وغيره،\nومنهم: مُحَارِب بن صُبَاح بن عَتِيْك بن أسْلَم بن يَذْكُر بن عَنَزة ينسب إليه بعض الشعراء.\nخَصَفَة: بفتح الخاء المعجمة، وفتح الصاد المهملة، وبالفاء.\nولُكَيْز: بضم اللام، وفتح الكاف، وسكون الياء، وبالزاي.\nوأفصَى: بالفاء، وفتح الصاد المهملة.\nوصُباح: بضم الصاد المهملة، وتخفيف الباء الموحدة، وبالحاء المهملة.\nوعَتِيْك: بفتح العين المهملة، وكسر التاء فوقها نقطتان، وبالكاف.\nويَذْكر: بفتح الياء تحتها نقطتان، وسكون الذال المعجمة.\nوعَنَزَة: بفتح العين المهملة، وفتح النون، وبالزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١٠) السابق (٥٠٥ /أ) .","vol":"12","page":933},{"text":"<span data-type=\"title\" id=toc-5360>[٢٧١١] المَحْبُوبي</span>\nالمَحْبُوبي: بالحاء المهملة، وبضم الباء الموحدة الأولى.\nمنسوب إلى جد أبي العباس محمد بن أحمد بن مَحْبُوب المَرْزُبَاني أحد رواة كتاب الترمذي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١١) تقدم.","vol":"12","page":934},{"text":"<span data-type=\"title\" id=toc-5361>[٢٧١٢] المُخْدَجِي</span>\nالمُخْدَجي: بضم الميم، وسكون الخاء المهملة، وفتح الدال المهملة، وكسرها، وبالجيم.\nمنسوب إلى مُخْدج بن الحارث [بن ثعلبة بن الحارث] (١) بن مالك بن كِنانة، واسمه نفيع، والمراد به في الذِّكر رجل من بني كنانة له ذِكْر في صلاة الوتر (٢) .\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n(٢) انظر الحديث رقم (٤١٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١٢) الأنساب للسمعاني (٥١٣/ب) .","vol":"12","page":934},{"text":"<span data-type=\"title\" id=toc-5362>[٢٧١٣] المَخْزُومي</span>\nالمَخْزُومي: بالخاء المعجمة، والزاي.\nمنسوب إلى مَخْزُوم بن يَقَظَة بن مُرَّة بن كعب بن لؤي بن غالب، بطن كبير من قريش وعامتهم بالحجاز.\nيَقَظَة: بفتح الياء تحتها نقطتان، وفتح القاف، وفتح الظاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١٣) السابق (٥١٤/ب) .","vol":"12","page":934},{"text":"<span data-type=\"title\" id=toc-5363>[٢٧١٤] المَدَائني</span>\nالمدائني: منسوب إلى المدائن، وهي مدائن كسرى بأرض العراق تحت بغداد، وهذا أحد ما جاء من النسب على غير قياس؛ لأن النسبَ إلى الجمع لا يجوز إلاَّ ما جاء نادرًا كهذا، وأمثاله إلاَّ أن تكونَ اللفظةُ غيرَ جمع وهي اسمُ مرتجل للمدينة، ووافق الجمع أنه قد قيل: إن مدائن هو اسم أحد أولاد إبراهيم الخليل ﵇، وبه سميت، وكذلك أخوه مدين وبه سميت مدين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١٤) المصدر السابق (٥١٥/ب) .","vol":"12","page":934},{"text":"<span data-type=\"title\" id=toc-5364>[٢٧١٥] المُدْلِجي</span>\nالمُدْلِجي: بضم الميم، وسكون الدال المهملة، وكسر اللام، وبالجيم.\nمنسوب إلى مُدْلِج بن مُرَّة بن عبد مناة بن كِنانة بطن من كنانة مشهور بالقِيافة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١٥) السابق (٥١٦/أ) .","vol":"12","page":935},{"text":"<span data-type=\"title\" id=toc-5365>[٢٧١٦] المديني</span>\nالمديني: منسوب إلى مَدينةِ الرسولِ صلوات الله عليه وسلامه، وهذا أحد ما استُعْمل النسبُ فيه خارجًا عن القياس فإن قياسَه المدنيُّ. وقال الجوهري: يقول في النسب إلى مدينة الرسول - ﷺ - مدني، وإلى مدينة المنصور مديني، للفرق.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١٦) المصدر السابق (٥١٦/ب) .","vol":"12","page":935},{"text":"<span data-type=\"title\" id=toc-5366>[٢٧١٧] المَذْحِجي</span>\nالمَذْحِجي: بفتح الميم، وسكون الذال المعجمة، وكسر الحاء المهملة، وبعدها جيم.\nمنسوب إلى مَذْحِج واسمه مالك بن أُدَد بن زَيد بن يَشْجُب بن عَرِيب بن زيد بن كَهْلان سُمِي به؛ لأنه ولد على أَكمة حمراءَ باليمن يقال لها مَذْحج، وقيل غير ذلك.\nأُدَد: بضم الهمزة، وفتح الدال المهملة الأولى.\nويَشْجُب: بفتح الياء تحتها نقطتان، وسكون الشين المعجمة، وضم الجيم، وبالباء الموحدة.\nوعَرِيب: بالعين المهملة، وكسر الراء، وبياء، بعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١٧) عجالة المبتدي (١١٣) .","vol":"12","page":935},{"text":"<span data-type=\"title\" id=toc-5367>[٢٧١٨] المُرَادي</span>\nالمُرَادي: بضم الميم، وتخفيف الراء، وبالدال المهملة.\nمنسوب إلى مُراد واسمه يُحَابر بن مَالك بن أُدَد بن زَيد وباقي النسب قد ذكر في مَذْحِج، سمي به لأنه أول من تمرَّد باليمن.\nيحابر: بياء تحتها نقطتان، وحاء مهملة، وباء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١٨) عجالة المبتدي (١١٣) .","vol":"12","page":935},{"text":"<span data-type=\"title\" id=toc-5368>[٢٧١٩] المَرْزُبَاني</span>\nالمَرْزُبَاني: بفتح الميم، وسكون الراء، وضم الزاي، وبالباء الموحدة، وبالنون.\nمنسوب إلى المَرْزُبَاني اسم جد محمد بن أحمد المَحْبُوبي وقد تقدَّم ذِكْره.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧١٩) تقدم.","vol":"12","page":935},{"text":"<span data-type=\"title\" id=toc-5369>[٢٧٢٠] المَرْوَرَوذي</span>\nالمَرْوَرَوذي: بفتح الميم، وسكون الراء الأولى، وفتح الواو، وضم الراء الثانية، وبالذال المعجمة.\nمنسوب إلى مَرْوَروذ وهي مدينة معروفة من مدن خُراسان. قال ابن ماكولا: وينسب إليها أيضًا المرُّوذي بحذف الواو، والراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢٠) الأنساب (١١/٢٥٣)، اللباب (٣/١٩٨) المروالروذي.","vol":"12","page":935},{"text":"<span data-type=\"title\" id=toc-5370>[٢٧٢١] المَرْوَزي</span>\nالمروَزي: بسكون الراء، وبالزاي.\nمنسوب إلى مرو وهي المدينة المشهورة بخراسان وهذا أحد ما جاء من النسب على غير قياس بزيادة الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢١) الأنساب للسمعاني (٥٢٣/أ) .","vol":"12","page":935},{"text":"<span data-type=\"title\" id=toc-5371>[٢٧٢٢] المُرْهِبي</span>\nالمُرْهِبي: بضم الميم، وسكون الراء، وكسر الهاء، وبالباء الموحدة.\nمنسوب إلى مُرْهِبة بن دَعام بن مالك بن مُعاوية بن دَوْمان بطن من هَمْدان.\nدَعام: بفتح الدال المهملة، وبالعين المهملة.\nودَوْمان: بفتح الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢٢) الأنساب للسمعاني (٥٢٤/أ) .","vol":"12","page":936},{"text":"<span data-type=\"title\" id=toc-5372>[٢٧٢٣] المُزَني</span>\nالمُزَنِي: بضم الميم، وفتح الزاي، وبالنون.\nمنسوب إلى مُزَيْنة وهي مُزَيْنة بنت كَلْب بن وَبَرة وقيل: بنت الحارث بن طابخة أم ولد عثمان وأوس ابني عمرو بن أُدّ بن طابخة. فكل من كان [من] ولد عثمان وأوس فهو مزني.\nوَبَرة: بفتح الواو، وفتح الباء الموحدة.\nوطابخة: بالباء الموحدة، والخاء المعجمة.\nوأُدّ: بضم الهمزة، وتشديد الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢٣) جمهرة ابن حزم (٢٠١)، الأنساب (١١/٢٨٢)، اللباب (٣/٢٠٥)، عجالة المبتدي (١١٤) .","vol":"12","page":936},{"text":"<span data-type=\"title\" id=toc-5373>[٢٧٢٤] المُسْلي</span>\nالمُسْلي: بضم الميم، وسكون السين المهملة، وباللاّم.\nمنسوب إلى مُسْلِية بن عامر بن عمرو بن عُلَة بن جَلْد بن مالك بن أُدَد بن زيد بن يَشْجب.\nمُسْلِية: بتخفيف الياء تحتها نقطتان.\nوَعُلَة: بضم العين المهملة، وتخفيف اللام.\nوجَلْد: بفتح الجيم، وسكون اللام.\nوأُدَد: بضم الهمزة، وفتح الدال المهملة.\nويَشْجُب: بالشين المعجمة، والجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢٤) الأنساب (٥٣٠/ب) .","vol":"12","page":936},{"text":"<span data-type=\"title\" id=toc-5374>[٢٧٢٥] المِشْرَقي</span>\nالمِشْرَقي: بكسر الميم، وفتح الراء، وبالقاف.\nمنسوب إلى بَطْن من هَمْدان. وقيل: مَشْرِق: موضع باليمن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢٥) الأنساب (٥٣١/ب) .","vol":"12","page":936},{"text":"<span data-type=\"title\" id=toc-5375>[٢٧٢٦] المُصْطَلِقي</span>\nالمُصْطَلِقي: بضم الميم، وسكون الصاد المهملة، وفتح الطاء المهملة، وكسر اللام، وبالقاف.\nمَنْسوب إلى المُصْطَلِق واسمه جُذيمة بن سَعد بن عَمْرو بن رَبيعة بن حارثة بن عَمرو بن عامر، بطن من خزاعة. وقد تقدَّم في فصل الأبناء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢٦) عجالة المبتدي (١١٥)، (سعد بن كعب بن عمرو) .","vol":"12","page":936},{"text":"<span data-type=\"title\" id=toc-5376>[٢٧٢٧] المَعافري</span>\nالمَعَافِري: بفتح الميم، وبالعين المهملة، وبالفاء.\nمنسوب إلى مَعافر بن يَعْفُرِ بن مالك بن الحارث بن مُرَّة بن زَيد. وقد تقدَّم باقي النسب في مَذْحَج. ⦗٩٣٧⦘\nيعفُِر: بضم الفاء، وكسرها.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢٧) الأنساب (٥٣٥/ب) .","vol":"12","page":936},{"text":"<span data-type=\"title\" id=toc-5377>[٢٧٢٨] المُعَاوي</span>\nالمُعَاوي: منسوب إلى مُعَاويَة بن مالك بن عَوف بن عَمرو بن عَوْف بن مَالك بن أوْس بن غَالب، بطن من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢٨) السابق (٥٣٥/ب) .","vol":"12","page":937},{"text":"<span data-type=\"title\" id=toc-5378>[٢٧٢٩] المِعْوَلي</span>\nالمِعْوَلي: بكسر الميم، وسكون العين المهملة، وفتح الواو.\nمنسوب إلى معولة، بن شُمْس بن عمرو بن غنم بن [غالب بن] (١) عثمان بن نضْر بن زَهْران، من الأزد.\nشُمْس: بضم الشين المعجمة، وسكون الميم، وبالسين المهملة.\nوزَهْران: بفتح الزاي، وسكون الهاء، وبالراء.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٢٩) السابق (٥٣٧/ب) .","vol":"12","page":937},{"text":"<span data-type=\"title\" id=toc-5379>[٢٧٣٠] المَقْبُري</span>\nالمَقْبُري: بفتح الميم، وسكون القاف، وضم الباء الموحدة.\nمنسوب إِلى المَقْبَرةِ موضع القبور وتُضَم باؤها وتُفْتَح، والمراد به في الذِكْر أبو سعيد المقبري، وابنُه سعيد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣٠) تقدما.","vol":"12","page":937},{"text":"<span data-type=\"title\" id=toc-5380>[٢٧٣١] المَقْدِسِي</span>\nالمَقْدِسي: بفتح الميم، وسكون القاف، وكسر الدال، وبالسين المهملة.\nمنسوب إِلى بيت المقدس، وهي مدينة إيلياء التي بها المسجد الأقصى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣١) الأنساب (٥٤٠/أ) .","vol":"12","page":937},{"text":"<span data-type=\"title\" id=toc-5381>[٢٧٣٢] المُقْرَائي</span>\nالمُقْرَائي: بضم الميم، وقيل: بفتحها، وسكون القاف، وفتح الراء، وكسر الهمزة.\nمنسوب إلى إلى مُقْراء بن سُبَيْع بن الحارث بن زَيد بن عوف بن سعد بن عوف بن عَدي بن مالك بن زيد بن سَهْل، من بني قَطَن بن عَرِيب.\nسُبَيْع: بضم السين المهملة، وفتح الباء الموحدة، وسكون الياء.\nوقَطَن: بفتح القاف، وفتح الطاء المهملة، وبالنون.\nوعَرِيب: بفتح العين المهملة، وكسر الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣٢) المصدر السابق (٥٤٠/ب) .","vol":"12","page":937},{"text":"<span data-type=\"title\" id=toc-5382>[٢٧٣٣] المِنْقَري</span>\nالمِنْقَري: بكسر الميم، وسكون النون، وفتح القاف، وبالراء.\nمنسوب إلى مِنْقَر بن عُبَيْد بن مُقَاعس، واسمه الحارث بن عمرو بن كعب بن سعد بن زيد مناة بن تميم.\nمُقاعِس: بضم الميم، والقاف، وكسر العين المهملة، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣٣) السابق (٥٤٤/أ) .","vol":"12","page":937},{"text":"<span data-type=\"title\" id=toc-5383>[٢٧٣٤] المُوسوي</span>\nالمُوسوي: منسوب إلى مُوسى بن جَعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب - ﵃ -، والمراد به في الذِّكْر المُرْتضى أخو الرَّضيِّ الشاعرِ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣٤) السابق (٥٤٥ /أ) .","vol":"12","page":938},{"text":"<span data-type=\"title\" id=toc-5384>[٢٧٣٥] المُهَاجري</span>\nالمُهَاجري: منسوب إلى المُهاجر من الهِجْرةِ، والمُرادُ بهم من هَاجر من الصحابة، ومن ينُسب إليهم من أولادهم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣٥) (٥٤٥/ب) .","vol":"12","page":938},{"text":"<span data-type=\"title\" id=toc-5385>[٢٧٣٦] المَهْري</span>\nالمَهْري: بفتح الميم، وسكون الهاء، وبالراء.\nمنسوب إلى مَهْرة بن حَيْدَان بن إلحافِ بن قضاعة.\nحَيْدَان: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الدال المهملة، وبالنون.\nوالحاف: بالحاء المهملة، والفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣٦) السابق (٥٤٦/ب) .","vol":"12","page":938},{"text":"<span data-type=\"title\" id=toc-5386>[٢٧٣٧] المَيْتَمي</span>\nالمَيْتَمي: بفتح الميم وسكون الياء تحتها نقطتان، وفتح التاء فوقها نقطتان.\nمنسوب إلى مَيْتَم بن سعد بن عوف بن عدي بن مالك بن زيد بن سهل، بطن من ذي الكَلاع [من] حمير، وإلى مَيْتَم بن مَثْوة بن ذي رُعَيْن وهو يَرِيم بن زيد بن سهل.\nالكَلاع: بفتح الكاف، وتخفيف اللام.\nومَثْوة: بفتح الميم، وسكون الثاء المثلثة، وفتح الواو.\nورُعَين: بضم الراء، وفتح العين المهملة، وسكون الياء، وبالنون.\nويَرِيم: بفتح الياء تحتها نقطتان، وكسر الراء، وبياء أخرى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣٧) المصدر السابق (٨٤٥/ب) .","vol":"12","page":938},{"text":"<span data-type=\"title\" id=toc-5387>حرف النون</span>\nويشتمل على أربعة فصول\n<span data-type=\"title\" id=toc-5388>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-5389>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-5390>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-5391>[٢٧٣٨] نَاجِيَة بن جندب</span>\nهو نَاجِيَةُ بنُ جُنْدب بن عُمَيْر بن يَعْمَر بن دارم بن عمرو بن واثِلة بن سَهم بن مازن بن سَلامان بن أَسْلَم بن أَفصَا الأَسْلمي، صاحبُ بُدن رسول الله - ﷺ-، ويقال: إنه ناجية بن عمرو، وهو معدود في أهل المدينة وكانَ اسمُه ذكوان فسمَّاه رسول الله - ﷺ- ناجية كيف نجا من قريش. وهو الذي نَزل القليبَ في الحديبية بسهم رسول الله - ﷺ- فيما يقال.\nروى عنه عُروة بن الزبير، وزَاهر الأَسْلَمي.\nمات بالمدينة في أيام معاوية.\nوناجِية: بكسر الجيم، وتخفيف الياء تحتها نقطتان.\nويَعمر: بفتح الميم.\nوواثِلة: بكسر الثاء المثلثة.\nوأَسلم: بفتح اللام.\nوأفصا: بالفاء، والصاد المهملة.\nوزَاهر: بتقديم الزاي على الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣٨) تقريب التهذيب (٢/٢٩٤)، الجرح والتعديل (٨/ص٤٨٦) .","vol":"12","page":941},{"text":"<span data-type=\"title\" id=toc-5392>[٢٧٣٩] نافع الحجَّام</span>\nهو أبو طَيْبَةَ، نافع الحجَّام مولى مُحَيِّصة بن مسعود الأنصاري، سمَّاه ابن مندة، وابن عبد البر. وقال ابن عبد البر: يقال: إن اسمه دينار، وقيل: ميسرة.\nروى عنه ابنُ عباس، وجابرُ بنُ عبد الله، وأنس بن مالك، وابن المنكدر.\nطَيْبَةَ: بفتح الطاء المهملة، وسكون الياء تحتها نقطتان، وبالباء الموحدة.\nومُحَيِّصة: بضم الميم، وفتح الحاء المهملة، وتشديد الياء تحتها نقطتان وكسرها، وبالصاد المهملة.\nوميسرة: ضد ميمنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٣٩) تاريخ بن معين (٧١٢)، التاريخ الكبير (٨/٧٢)، الجرح والتعديل (٩/٣٩٨)، المؤتلف والمختلف (١٤٧٧)، الاستيعاب (١٤٩٠، ١٧٠٠)، الأسماء المبهمة (٣١١)، غوامض الأسماء (١/٤٤٥)، تهذيب الأسماء واللغات (٢/٣١١) .","vol":"12","page":941},{"text":"<span data-type=\"title\" id=toc-5393>[٢٧٤٠] نافع بن عبد الحارث</span>\nهو نافعُ بنُ عبدِ الحارث بن جَبَالة بن عمير الخزاعي، له صحبة ورواية، يقال: أسلم يومَ الفتح وأقامَ بمكةَ ولم يهاجر، وعدادهُ في أهل ⦗٩٤٢⦘ مكة، واستعمله عمرُ بنُ الخطاب على مكة فخرج إلى عمرَ واستخلفَ مولاه عبدَ الرحمن بن أَبْزَى، فقال له عمر: استخلفت على آل الله مولاك فعزلَه. وأنكر الواقدي أن يكون له صحبة.\nروى عنه أبو الطفيل، وأبو سلمة بن عبد الرحمن.\nجَبَالة: بفتح الجيم، وتخفيف الباء الموحدة.\nوأَبْزَى: بفتح الهمزة، وسكون الباء الموحدة، وفتح الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤٠) تهذيب الكمال (٣/١٤٠٣)، تهذيب التهذيب (١٠/٤٠٦)، (٧٣١)، تقريب التهذيب (٢/ ٢٩٥)، خلاصة تهذيب الكمال (٣/٨٨)، تاريخ البخاري الكبير (٨/٨٢)، الجرح والتعديل (٨/ ٤٥١)، الثقات (٣؛/٤١٢)، أسد الغابة (٥/٣٠٠)، الاستيعاب (١٤٨٩)، تجريد أسماء الصحابة (٢/١٠٢)، الإصابة (٦/٤٠٨)، طبقات بن سعد (٣/٢٤٢)، (٥/٤٦٢) .","vol":"12","page":941},{"text":"<span data-type=\"title\" id=toc-5394>[٢٧٤١] نافع بن عتبة</span>\nهو نافعُ بن عتبة بن أبي وقاص الزهري، وهو ابن أخي سعد بن أبي وقاص.\nروى عنه جابرُ بن سَمُرة.\nأسلم يومَ فتح مكة، وعدادهُ في أهل الكوفة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤١) تهذيب الكمال (٣/١٤٠٤)، تهذيب التهذيب (١٠/٤٠٧)، (٧٣٢)، تقريب التهذيب (٢/ ٢٩٦)، خلاصة تهذيب الكمال (٣/٨٨)، الكاشف (٣/١٩٦)، تاريخ البخاري الكبير (٨/٨١)، الجرح والتعديل (٨/٤٥١)، أسد الغابة (٥/٣٠٤)، الاستيعاب (١٤٩٠)، الإصابة (٦/٤٠٩)، طبقات ابن سعد (٥/٣٢) .","vol":"12","page":942},{"text":"<span data-type=\"title\" id=toc-5395>[٢٧٤٢] نُبَيْشَة الخير</span>\nهو نُبَيْشَة الخير بن عمرو بن عوف بن عبد الله، وقيل: نبيشة الخير بن عبد الله بن عتّاب بن الحارث بن حصين بن دابِغة بن لِحْيان بن هذيل الهذلي، وقيل في نسبه غير ذلك.\nروى عنه أبو المليح الهذلي، وأبو قِلابة الجَرْمي، يعدُّ في البصريين، وحديثه فيهم.\nنُبَيْشَة: بضم النون، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان، وبالشين المعجمة.\nوعتّاب: بتشديد التاء فوقها نقطتان، وبالباء الموحدة.\nودابِغَة: بالدال المهملة، وكسر الباء الموحدة، وبالغين المعجمة.\nولِحْيان: بكسر اللام، وسكون الحاء المهملة، وبياء تحتها نقطتان، وبنون.\nوقِلابة: بكسر القاف، وتخفيف اللام، وبباء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤٢) تهذيب التهذيب (١٠/٤١٧)، (٧٥١)، تقريب التهذيب (٢/١٩٧)، تاريخ البخاري الكبير (٨/١٢٧)، الجرح والتعديل (٨/ص٥٠٦)، الثقات (٣/٢١)، أسد الغابة (٥/٣١١)، الإكمال (٥/٤٦٩)، (٧/٣٣٨)، التمهيد (٣/٢١٦)، أسماء الصحابة الرواة (ت١٦٩) .","vol":"12","page":942},{"text":"<span data-type=\"title\" id=toc-5396>[٢٧٤٣] نُبَيْط بن شَريط</span>\nهو أبو سلمة، نُبَيط بن شَريط بن أنس بن مالك بن هلال الأشجعي، رأى النبيَّ - ﷺ- وسمعَ خطبتَه في حجَّة الوداع، وكان ردف أبيه يومئذ، وعدادُه في أهل الكوفة، وحديثُه عندَهم.\nروى عنه ابنه سَلمة، وأبو مالك الأشْجعي، ونُعَيْم بن أبي هند. ⦗٩٤٣⦘\nنُبَيط: بضم النون، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان.\nوشَرِيط: بفتح الشين المعجمة، وكسر الراء.\nونُعَيْم: بضم النون، وفتح العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤٣) تهذيب الكمال (٣/١٤٠٧)، تهذيب التهذيب (١٠/٤١٧)، (٧٥٢)، تقريب التهذيب (٢/ ٢٩٧)، خلاصة تهذيب الكمال (٢/٩٠)، تاريخ البخاري الكبير (٨/١٣٧)، تاريخ البخاري الصغير (١/ ٢٦٣)، (٢/٢٣٣)، الجرح والتعديل (٨/٥٠٥)، أسد الغابة (٥/٣١٢)، الاستيعاب (١٤٩٢)، تجريد أسماء الصحابة (٢/١٠٤)، الإصابة (٦/٤٤٢)، أسماء الصحابة الرواة (ت٣٧٥)، الثقات (٣/٤١٨) .","vol":"12","page":942},{"text":"<span data-type=\"title\" id=toc-5397>[٢٧٤٤] نَضْلَةُ بنُ عُبيد</span>\nهو أبو بَرْزَة، نَضْلَةُ بنُ عُبيد بن الحارث، وقيل: نَضْلَةُ بنُ عبد الله، وقيل: عبيد الله بن نضلة، من بني سَلاَمان بن أَسْلم الأسلمي، وفي نسبه خِلاف، أسلمَ قديمًا، وشهد فتح مكة، وهو الذي قتلَ عبدَ الله بن خَطَل، ولم يزلْ يغزو مع رسول الله - ﷺ-، حتى قُبض، فتحول ونزلَ البصرة، ثم غزا خُراسان، ومات بمرو، وهو الأشهر، وقيل: مات بالبصرة، وقيل: ماتَ بالمفازة بين سِجِسْتان، وهَرَاة سنة ستين، وقيل: سنة أربع وستين.\nروى عنه المغيرةُ، والحسنُ البصريُّ، وسعيد بن جُمْهان والأزْرَقُ بن قيس.\nبَرْزَة: بفتح الباء الموحدة، وسكون الراء، وفتح الزاي.\nونَضْلَة: بفتح النون، وسكون الضاد المعجمة.\nوجُمْهَان: بضم الجيم، وسكون الميم، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤٤) تهذيب التهذيب (١٠/٤٤٦)، (٨١٥)، تقريب التهذيب (٢/٣٠٣)، الكاشف (٣/٢٠٥)، تاريخ البخاري الكبير (٨/١١٨)، الجرح والتعديل (٨/٤٩٩)، أسد الغابة (٥/٣٢١)، الثقات (٣/٤١٩)، الإصابة (١٤٩٥)، تجريد أسماء الصحابة (٥/١٠٦)، الإصابة (٦/٤٣٣)، طبقات بن سعد (٧/٩)، (٣٦٦) .","vol":"12","page":943},{"text":"<span data-type=\"title\" id=toc-5398>[٢٧٤٥] النّعْمان بن بَشِيْر</span>\nهو أبو عبد الله، النعمان بن بَشِير بن سعد بن ثعلبة، من بني كعب بن الحارث بن الخزرج الأَنصْاريُّ، هو أولُ مولود ولد للأنصار من المسلمين بعد الهجرة، قيل: ماتَ النبيُّ - ﷺ- وله ثماني سنين وسبعةُ أشهر، وأمُّه عَمْرة بنت رَواحة، وله ولأبويه صحبة، سكن الكوفةَ وكان واليًا عليها زمنَ معاويةَ بن أبي سفيان، ثم وليَ حمصَ فدعا لعبدِ الله بن الزُّبير فطلبَه أهلُ حمصَ فقتلوه سنة أربع وستين.\nروى عنه ابنه محمد، وحميد بن عبد الرحمن، والشَّعبيُ، وسالم بن أبي الجعد، وسِماك بن حرب، وعُمير بن سَعد.\nبَشِير: بفتح الباء الموحدة، وكسر الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤٥) تهذيب الكمال (٣/١٤١٤)، تهذيب التهذيب (١٠/٤٤٧)، ٨١٦)، تقريب التهذيب (٢/ ٣٠٣)، خلاصة تهذيب الكمال (٣/٩٥)، الكاشف (٣/٢٠٥)، تاريخ البخاري الكبير (٨/٧٥)، تاريخ البخاري الصغير (١/١٠٨، ١١٤، ٦٤١)، الجرح والتعديل (٨/٤٤٤)، الثقات (٣/٤٠٩)، أسد الغابة (٥/٣٢٦)، الاستيعاب (١٤٩٦)، تجريد أسماء الصحابة (٢/١٠٧)، سير الأعلام (٣/٤١١)، الإصابة (٦/٤٤٠)، الاستبصار (١١٢، ١١٤، ١١٢، ١٢٣)، التاريخ لابن معين (٢/١٥١، ٢٣٠)، أسماء الصحابة الرواة (ت٣٦)، طبقات بن سعد (ج٢/٣٧٦)، (ج٣/٥٢٦)، (ج٥/٤٠)، (١٥٤)، (١٧٩)، (ج٦/١١٩)، (٢٤٧) .","vol":"12","page":943},{"text":"<span data-type=\"title\" id=toc-5399>[٢٧٤٦] النعمانُ بن قَوْقَلِ</span>\nهو النعمان بن مالك بن ثعلبة، وثعلبةُ يُسمَّى قَوْقَل وقيل: هو النعمانُ بن ثَعلبةَ بن دَعْد بن ثعلبةَ بن فهر بن غَنْم بن عوف السَّالميُّ الأَنْصَاريُّ، شهد بدرًا، وقُتل يوم أحد شهيدًا قتله صفوانُ بن أميَّةَ، قاله الواقدي، وهذا النعمان هو صاحبُ القولِ يوم أحد: أقسمتُ عليك يا ربَّ العزَّةِ ألا تغيب الشمس حتى أطأ بعرجتي هذه خضرَ الجنة. فقال رسول الله - ﷺ-: «إن النعمانَ ظَنَّ باللهِ ﷿ ظنًا فوجدَه عند ظنِّه، ولقد رأيتُه يطأُ في خُضرِها ما به عرج» . وقد ذكر ابنُ عبد البر في ⦗٩٤٤⦘ كتابه، أنَّ النُّعمانَ بن قَوْقَل غيرُ النعمان الذي قتل بأُحد ونسبَ القول إلى محمدِ بنِ عمارةَ وجعلهما اثنين.\nروى عن النعمان بن قوقل جابر بنُ عبد الله.\nقلتُ: قول الواقدي أن قاتل النعمانِ بن قَوقل هو صفوان بن أميَّةَ فيه نظر فإنه قد جاء في حديث أبي هريرة فيما أخرجه البخاري، وأبو داود أن قاتله ابن لسعيدِ بن العاص وهو أبانُ.\nقَوْقَل: بفتح القافين.\nودَعْد: بفتح الدال، وسكون العين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤٦) طبقات بن سعد (٣/٥٤٨)، التاريخ الكبير (٨/٧٦)، الجرح والتعديل (٨/٤٤٤)، الثقات (٣/٤١٠)، الاستيعاب (١٥٠٣)، الأسماء المبهمة (٣٠٣)، أسد الغابة (٥/٣٤١)، الإصابة (٣/ ٥٦٤) .","vol":"12","page":943},{"text":"<span data-type=\"title\" id=toc-5400>[٢٧٤٧] النعمانُ بن مُقَرِّن</span>\nهو أبو حَكيم، وقيل: أبو عمرو النعمانُ بنُ عمرِو بن مُقَرِّن بن عايذ، وقيل: النعمانُ بنُ مُقرن بن عايذ المُزنيّ من مُزَيْنَة طابخة. كان صاحبَ لواء مزينةَ يومَ الفتح، وهاجرَ ومعه سبعةُ أخوة له، وروي عنه أنه قال: «قدمنا على النبي - ﷺ- في أربع مائة من مَزْينَة» . سكن البصرةَ، ثم تحولَ إِلى الكوفة، وكان عاملَ عمرَ بن الخطَّابِ على جيش نهاوند، واسْتُشْهِد يومَ فتحها سنة إحدى وعشرين.\nروى عنه مَعْقِل بن يَسَار، ومحمد بن سيرين، وسالم بن أبي الجعد، وأبو خالد الوالِبي.\nحَكيم: بفتح الحاء المهملة، وبالكاف.\nومُقَرِّن: بضم الميم، وفتح القاف، وتشديد الراء المكسورة، وبالنون.\nوعايذ: بياء تحتها نقطتان، وذال معجمة.\nومَعْقِل: بفتح الميم، وسكون العين المهملة، وكسر القاف.\nوالوالِبي: بكسر اللام، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤٧)، تهذيب الكمال (٣/١٤١٩)، تهذيب التهذيب (١٠/٤٥٦)، (٨٢٦)، تقريب التهذيب (٢/٣٠٤)، خلاصة تهذيب الكمال (٣/٩٦)، تاريخ البخاري الكبير (٨/٧٥)، تاريخ البخاري الصغير (١/٤٧)، (٥٦)، (٢١٦)، الجرح والتعديل (٨/٤٤٤)، الثقات (٣/٤٠٩)، أسد الغابة (٥/٣٤٢)، الاستيعاب (١٥٠٥)، تجريد أسماء الصحابة (٢/١١٠)، سير الأعلام (٢/٢٥٦)، البداية والنهاية (٧/١٢٠)، الإصابة (٦/٤٥٣)، التمهيد (١/٢٢١، ٦/٢٣٠)، (٤/٨٣)، أسماء الصحابة الرواة (ت٢٦٤) .","vol":"12","page":944},{"text":"<span data-type=\"title\" id=toc-5401>[٢٧٤٨] نُعَيم بن سَلاَّم</span>\nهو نُعَيم بن سَلاَّم، وقيل: ابن سلامةَ، من بني سليم، قدِم على النبي - ﷺ-، له ذِكْر في آداب الجمعة (١) .\nنُعَيْم: بضم النون، وفتح العين.\nوسَلاَّم: بتشديد اللام.\n_________\n(١) انظر الحديث رقم (٤٠٠١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤٨) تعجيل المنفعة (١١١٣)، تاريخ البخاري الكبير (٨/٩٨)، الجرح والتعديل (٨/٢١١٧)، الثقات (٥/٤٧٨) .","vol":"12","page":944},{"text":"[٢٧٤٩] نُعَيَم بنُ عبدِ الله\nهو نُعَيْمُ بنُ عبدِ الله بن أسِيد بن عبد عوف بن عَويج بن عَديّ بن كعب بن لؤي بن غالب القُرشيّ العدويّ المعروف بالنحَّام، وقيل: هو ⦗٩٤٥⦘ نعيمُ بن النحَّام بن عبد الله بن أسيد. أسلمَ بمكةَ قديمًا يقال: إنه أسلم قبل إسلام عمرَ، وكان يكتمُ إسلامَه ومنعَه قومُه لشرفهِ فيهم من الهجرة؛ لأنه كان يُنفقُ على أرامل بني عديّ وأيتامهم فقالوا: أقم عندنا على أي دين شئت. وهاجر عامَ (١) الحُديبية، وقيل: أيام خيبرَ وقيل: بعد ذلك، وقتل بأَجْنَادَيْن شهيدًا في آخر خلافة أبي بكر، وقيل: يوم اليرموك سنة خمس عشرة.\nروى عنه نافع، ومحمد بن إبراهيم التيمي، قال ابن عبد البر: وما أظنهما سمعا منه.\nأسِيد: بفتح الهمزة، وكسر السين.\nوعَبِيد: بفتح العين، وكسر الباء الموحدة.\nوعَوِيج: بفتح العين المهملة، وكسر الواو، وبالجيم.\nوالنحَّام: بفتح النون، وتشديد الحاء المهملة، كذا يقوله أصحاب الحديث.\nوقال ابن الكلبي: هو بضم النون، وتخفيف الحاء.\nوأَجْنَادَيْن: بفتح الهمزة، وسكون الجيم، وبالنون، وفتح الدال المهملة، وسكون الياء تحتها نقطتان.\n_________\n(١) في خ: يوم.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٤٩) الذيل على الكاشف (رقم١٥٩١)، تعجيل المنفعة (١١١٤)، تاريخ البخاري الكبير (٨/٩٢)، الجرح والتعديل (٨/٤٥٩)، الثقات (٣/٤١٤)، أسد الغابة (٥/٣٤٦)، الاستيعاب (١٥٠٧)، تجريد أسماء الصحابة (٢/١١١)، الإصابة (٦/٤٥٨)، طبقات بن سعد (٤/٧٢)، أسماء الصحابة الرواة (ت٥٣٥) .","vol":"12","page":944},{"text":"<span data-type=\"title\" id=toc-5403>[٢٧٥٠] نُعَيْمُ بنُ مَسعودِ</span>\nهو نُعَيْمُ بنُ مَسعودِ بن عامرِ الأَشْجَعيُّ. هاجرَ إلى النبي - ﷺ- وأسلمَ (١) بالخندق وهو الذي سعى بين بني قريظةَ، وأبي سفيان بن حرب، وأبو سفيان يومئذ رأسُ الأحزاب. وخذَّلَهم عن رسول الله - ﷺ-. وحكايتُه معروفة، سكن المدينة.\nروى عنه ابنه سلمة.\nومات في خلافة عثمانَ، وقيل: بل قُتل في وقعة الجمل قبل قدوم علي بن أبي طالب.\n_________\n(١) وأسلم ساقطة من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥٠) تهذيب الكمال (٣/١٤٢٢)، تهذيب التهذيب (١٠/٤٦٦)، (٨٣٩)، تقريب التهذيب (٢/ ٣٠٦)، خلاصة تهذيب الكمال (٣/٩٨)، الكاشف (٣/٢٠٨٨)، تاريخ البخاري الكبير (٨/٩٢)، الجرح والتعديل (٨/٤٥٩)، الثقات (٣/٤١٥)، أسد الغابة (٥/٣٤٨)، الاستيعاب (١٥٠٨)، تجريد أسماء الصحابة (٢/١١١)، الإصابة (٦/٤٦١)، تاريخ الإسلام (٣/٢٠٥)، البداية والنهاية (٤/٥)، طبقات بن سعد (١/٢٧٤)، (٢/٥٩)، (٦٩)، (٧٣)، (٥/١١٧)، (١١٨) .","vol":"12","page":945},{"text":"<span data-type=\"title\" id=toc-5404>[٢٧٥١] نُعَيْمُ بنُ هَمّارِ</span>\nهو نُعَيْم بن هَمّار، ويقال: هَبّار، ويقال: هَدّار، ويقال: خَمّار، ويقال: هَمّام، وهو غطفانيُّ من غطفان بنِ سعدِ بن قيس عيلان، وقيل: من غطفان جُذام.\nروى عنه قيسُ الجُذَامي، وأبو إدريس الخَوْلاني، وسعيد بن عبد العزيز.\nهَمَّار: بفتح الهاء، وتشديد الميم، وبالراء.\nوهَبّار: مثله إلاّ أن الباء الموحدة عوضُ الميم.\nوهدّار: كذلك وعوض الميم دال مهملة.\nوخَمّار: كذلك، وعوض الهاء خاء معجمة.\nوقيل فيه: حِمَار: بكسر الحاء المهملة، وتخفيف الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥١) تهذيب التهذيب (١٠/٤٦٧)، (٨٤٣)، تقريب التهذيب (٢/٣٠٦)، خلاصة تهذيب الكمال (٣/٩٨)، الكاشف (٣/٢٠٨)، تاريخ البخاري الكبير (٨/٩٣)، الجرح والتعديل (٨/٤٥٩)، الثقات (٣/٤١٣)، أسد الغابة (٥/٣٥٠)، الاستيعاب (١٥٠٩)، تجريد أسماء الصحابة (٢/١١١)، تاريخ الثقات (٤٥٢)، الإصابة (٦/٤٦٢)، طبقات بن سعد (٧/٤١٧)، أسماء الصحابة الرواة (ت١٨٧) .","vol":"12","page":945},{"text":"<span data-type=\"title\" id=toc-5405>[٢٧٥٢] نُعَيْمانُ بنُ عمرِو</span>\nهو نُعيمانُ بن عمرو بن رفاعةَ بن الحارثِ بن سَواد بن مالك بن غَنْم بن مالك بن النجّار الأَنْصاري، شهد بدرًا، وكان من قدماءِ الصحابةِ وكبارِهم، وكانت فيه دعابة زائدة، وله أخبار طريفة في دعابته، وهو الذي حدَّه النبيُّ - ﷺ- في شرب الخمر. وقال ابن عبد البر: إنه كان رجلًا صالحًا، وإن الذي حدَّه النبيُّ - ﷺ- في الخمرِ كان ابنهُ (١) .\n_________\n(١) انظر الحديث رقم (١٩١٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥٢) طبقات بن سعد (٣/٤٩٣)، طبقات خليفة (٨٧)، التاريخ الكبير (٨/١٢٨)، الثقات (٣/ ٤١٨)، الجرح والتعديل (٨/٥٠٧)، جمهرة ابن حزم (١٢٦)، (٣٤٩)، الاستيعاب (١٥٢٦)، الأسماء المبهمة (٣٠٦)، تاريخ دمشق (١٧/٦٠٠)، أسد الغابة (٥/٣٥١)، الإصابة (٣/٥٦٩) .","vol":"12","page":946},{"text":"<span data-type=\"title\" id=toc-5406>[٢٧٥٣] نُفَيْع بنُ الحارثِ</span>\nهو أبو بَكْرة نُفَيْعُ بنُ الحارثِ، وقيل: ابن مَسْرُوح بن كلدة، وقيل: بل كان عبدًا للحارث بن كَلَدة الثقفيّ فاستلحقَه وغلبتْ عليه كنيتُه، وأمُّه سُمَيَّة أمة للحارثِ بنِ كلدةَ. وهي أمُّ زيادِ بن أبي سفيان الذي استلحقَه معاويةُ أخًا، ويقالُ: إن أبا بكرةَ تدلَّى يومَ الطائفِ ببكرة وأسلمَ، فكنَّاهُ النبيُّ - ﷺ- بأبي بكرة، فأعتقه فهو من مواليه. ونزلَ البصرة ومات بها سنة تسع وأربعين، وقبل: سنة إحدى وخمسين، وقيل: سنة اثنتين وخمسين.\nروى عنه ابناه عبدُ الرحمن ومسلم، ورِبْعيّ بن حِراش، والأحنف بن قيس، وإبراهيم بن عبد الرحمن بن عوف، والحسن البصري، وفيه نظر. قال قوم: إنه لم يدركْ الحسن.\nأبا بَكْرَة: بفتح الباء الموحدة، وسكون الكاف.\nونُفَيْع: بضم النون، وفتح الفاء، وسكون الياء.\nومَسْرُوح: بفتح الميم، وسكون السين المهملة، وضم الراء، وبالحاء المهملة.\nوكَلَدَة: بفتح الكاف، وفتح اللام، وبالدال المهملة.\nوسُمَيَّة: بضم السين المهملة، وفتح الميم، وتشديد الياء.\nورِبْعِيّ: بكسر الراء، وسكون الباء الموحدة، وتشديد الياء.\nوحِرَاش: بكسر الحاء المهملة، وتخفيف الراء، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥٣) تهذيب الكمال (٣/١٤٢٣)، تهذيب التهذيب (١٠/٤٦٩)، (٨٤٦)، تقريب التهذيب (٢/ ٣٠٦)، الكاشف (٣/٢٠٨)، تاريخ البخاري الكبير (٨/١١٢)، الكُنى لمسلم (٩١)، تاريخ البخاري الصغير (١/٢٦٨)، الجرح والتعديل (٨/٤٨٩)، الثقات (٣/٤١١)، أسد الغابة (٥/٣٥٤)، الاستيعاب (١٥٣٠)، تجريد أسماء الصحابة (٢/١١٢)، الإصابة (٦/٤٦٧)، (٥١١)، طبقات بن سعد (٧/١٥) .","vol":"12","page":946},{"text":"<span data-type=\"title\" id=toc-5407>[٢٧٥٤] نُمَيْر الخزاعي</span>\nهو أبو مالك نُمَير بن أبي نُمير الخزاعي، ويقال: الأَزْدي، سكن البصرة.\nروى عنه ابنه مالك، وحديثه عند أهلِ البصرة.\nنُمَيْر: بضم النون، وفتح الميم، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥٤) تهذيب التهذيب (١٠/٨٥٩)، (٤٧٧)، تقريب التهذيب (٢/٣٠٧)، خلاصة تهذيب الكمال (٣/١٠٠)، الكاشف (٣/٢١٠)، الجرح والتعديل (٨/ص٤٩٧)، الثقات (٣/٤٢١)، أسد الغابة (٥/٣٦١)، الاستيعاب (١٥١١)، تجريد أسماء الصحابة (٢/١١٣)، الإصابة (٦/٤٧٣)، أسماء الصحابة الرواة (ت٨٠٢) .","vol":"12","page":946},{"text":"<span data-type=\"title\" id=toc-5408>[٢٧٥٥] النَّواس بن سِمْعَان</span>\nهو النَّواس بن سِمْعان بن خالد بن عمرو بن قُرَيْط بن عبد الله بن أبي بكر بن كلاب الكلابي، سكن الشام وهو معدود فيهم. ⦗٩٤٧⦘\nروى عنه جُبير بن نُفير، وأبو إدريس الخولاني.\nالنَوَّاس: بفتح النون، وتشديد الواو، وبالسين المهملة.\nوسِمْعَان: بكسر السين المهملة، وسكون الميم، وبالعين المهملة.\nوقُرَيْط: بضم القاف، وفتح الراء، وسكون الياء، وبالطاء المهملة.\nوجُبَيْر، ونُفَيْر: بضم الجيم، والنون، وفتح الباء الموحدة، والفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥٥) تهذيب الكمال (٣/١٤٢٥)، تهذيب التهذيب (١٠/٤٨٠)، (٨٦٧)، تقريب التهذيب (٢/ ٣٠٨)، تاريخ البخاري الكبير (٨/١٢٦)، الجرح والتعديل (٨/ص٥٠٧)، الثقات (٣/٤١١)، (٤٢٢)، أسد الغابة (٥/٣٦٧)، الاستيعاب (١٥٣٤)، الإصابة (٦/٤٧٨)، الإكمال (٧/٣٠٢٢)، تبصير المنتبه (٤/١٤٢٧)، أسماء الصحابة الرواة (ت١٣٥) .","vol":"12","page":946},{"text":"<span data-type=\"title\" id=toc-5409>[٢٧٥٦] نَوْفَل بن الحارث</span>\nهو أبو الحارث نَوفلُ بنُ الحارثِ بن عبد المطَّلب بن هاشم بن عبد مناف، كان أسنَّ من إخوته ومن سائر من أسلَم من بني هاشم حتى من العباس وحمزة، أُسِرَ يومَ بدر كافرًا وفداه العباسُ ثم أسلمَ بعد ذلك وهاجرَ أيامَ الخندق وآخى رسولُ الله - ﷺ- بينه وبين العباس وشهدَ الفتحَ وحُنينًا والطائف.\nمات بالمدينة سنة خمس عشرة وصلَّى عليه عمر.\nروى عنه عبدُ الله بن عباس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥٦) سير أعلام النبلاء (١/١٩٩) .","vol":"12","page":947},{"text":"<span data-type=\"title\" id=toc-5410>[٢٧٥٧] نَوْفل بنُ مُعاوية</span>\nهو نَوْفَل بن معاوية بن عَمرو، ويقال: ابن عُروة الدِّيْلي الكناني، قيل: إنه عمرَّ في الجاهلية ستين سنة، وفي الإسلام ستين، وقيل: بل عاش مائة سنة، أولُ مشاهدِه فتحُ مكةَ، وكان أسلمَ قبلَ ذلك، عدادهُ في أهلِ الحجاز، وماتَ بالمدينة زمنَ يزيدَ بن معاوية.\nروى عنه أبو بكر عبد الرحمن بن الحارث بن هشام، وعبدُ الرَّحمن بن مُطيع، وعِرَاك بن مالك.\nالدِّيْلي: بكسر الدال، وسكون الياء.\nوعِراك: بكسر العين المهملة، وتخفيف الراء، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥٧) تهذيب الكمال (٣/١٤٢٨)، تهذيب التهذيب (١٠/٤٩٢)، (٨٨٤)، تقريب التهذيب (٢/ ٣٠٩)، خلاصة تهذيب الكمال (٣/١٠٣)، الكاشف (٣/١١٢)، تاريخ البخاري الكبير (٨/١٠٨)، الجرح والتعديل (٨/٤٨٧)، أسد الغابة (٥/٣٧١)، الثقات (٣/٤١٦)، تجريد أسماء الصحابة (٢/١١٥)، الإصابة (٦/٤٨١)، طبقات بن سعد (ج١/٢١٧)، (ج٢/١٥٩)، (ج٣/٤٩٥)، (٥٣٤)، (٥٨٢)، الأنساب (٥/٤٤٩)، البداية والنهاية (٨/٢١٧)، العقد الثمين (٧/٣٥٣)، أسماء الصحابة الرواة (ت١٩٢) .","vol":"12","page":947},{"text":"<span data-type=\"title\" id=toc-5411>[٢٧٥٨] نِيَار بنُ مكْرَم</span>\nهو نِيَار بن مُكْرَم الأَسْلمي، له صحبة ورواية، وهو والد عبد الله.\nروى عنه ابنُه، وعروةُ بنُ الزُّبير، وقَبِيصة بن ذُؤيب.\nنِيَار: بكسر النون، وتخفيف الياء تحتها نقطتان، وبالراء.\nومُكْرَم: بضم الميم، وسكون الكاف، وفتح الراء.\nوذكره محمد بن سعد في التابعين.\nقَبيصة: بفتح القاف، وكسر الباء، وبالصاد المهملة.\nوذؤيب: تصغير ذئب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥٨) تهذيب التهذيب (١٠/٤٩٣)، (٨٨٦)، تقريب التهذيب (٢/٣١٠)، خلاصة تهذيب الكمال (٣/١٠٣)، الكاشف (٣/٢١٢)، تاريخ البخاري الكبير (٨/١٢٨)، (١٣٩)، الجرح والتعديل (٨/٥٠٧)، الثقات (٣/٤٢٢)، أسد الغابة (٥/٣٧٣)، الاستيعاب (١٥١٤)، تجريد أسماء الصحابة (٢/١١٥)، الاستيعاب (٦/٤٨٤)، طبقات بن سعد (٣/٧٨)، (٧٩)، الثقات (٥/٤٨٢)، نقعة الصديان (ت١٦٩) .","vol":"12","page":947},{"text":"<span data-type=\"title\" id=toc-5412>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-5413>[٢٧٥٩] نَاتلُ </span>بن قيس\nهو نَاتل بنُ قَيس الجُذاميّ الشامي تابعي.\nروى عن أبي هريرة.\nروى عنه سُليمانُ بنُ يَسارِ.\nناتل: بتاء فوقها نقطتان، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٥٩) تاريخ بن معين (٦٠١)، الاشتقاق (٣٧٦)، الثقات (٥/٤٨٤) المؤتلف والمختلف (٢٢٦٣)، الإكمال (٧/٣٢٦)، تهذيب الكمال (١٠١)، الكاشف (٣/١٧٢)، تهذيب التهذيب (١٠/٣٩٨)، تقريب التهذيب (٢/٢٩٤) .","vol":"12","page":948},{"text":"<span data-type=\"title\" id=toc-5414>[٢٧٦٠] نَاجِيَة بن كعب</span>\nهو نَاجِيَة بن كعب الأسدي يُعدُّ في تابعي الكوفيين.\nروى عن علي بن أبي طالب\nروى عنه أبو إسحاق، وأبو حسان الأعْرج.\nنَاجِيَة: بكسر الجيم، وتخفيف الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦٠) تهذيب الكمال (٣/١٤٠١)، تهذيب التهذيب (١٠/٣٩٩)، (٧١٩)، تقريب التهذيب (٢/٢٩٤)، خلاصة تهذيب الكمال (٣/٨٧)، الكاشف (٣/١٩٥)، تاريخ البخاري الكبير (٨/١٠٧)، الجرح والتعديل (٨/٢٢٢٣)، ميزان الاعتدال (٤/٢٣٩)، لسان الميزان (٧/٤٠٧)، تاريخ أسماء الثقات (١٤٩١)، نسيم الرياض (٢/١٠٨)، المجروحين (٣/٥٧)، تاريخ الثقات (٤٤٦)، التمهيد (٨/٣١١)، معرفة الثقات (١٨٣٠)، ديوان الضعفاء (٤٣٣٥) .","vol":"12","page":948},{"text":"<span data-type=\"title\" id=toc-5415>[٢٧٦١] ناعِم مولى أم سَلَمَة</span>\nهو أبو عبد الله نَاعِم بن أُجَيْل كان في بيت شرف من هَمْدَان، فأصابه سباء في الجاهلية فأعتقتْه أمُّ سلمةَ زوج النبي - ﷺ-.\nأدركَ عثمان، ورأى عليَّ بن أبي طالب، وروى عنهما.\nروى عنه كعبُ بنُ علقمة، والأعرجُ، ويزيدُ بن أبي حبيب.\nوروى أيضًا عن ابن عباس.\nمات سنة ثمانين، وكان أحدَ فقهاءِ مصرَ.\nناعِم: بكسر العين المهملة.\nوأُجَيْل: بضم الهمزة، وفتح الجيم، وسكون الياء تحتها نقطتان، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦١) تهذيب الكمال (٣/١٤٠٢)، تهذيب التهذيب (١٠/٤٠٣)، (٧٢٤)، تقريب التهذيب (٢/ ٢٩٥)، الكاشف (٣/١٩٥)، تاريخ البخاري الكبير (٨/١١٢٥)، الجرح والتعديل (٨/٢٣٢٣)، الجمع بين الصحيحين (٢٠٨١)، الثقات (٥/٤٨٥)، تراجم الأحبار (٤/١٢٠) .","vol":"12","page":948},{"text":"<span data-type=\"title\" id=toc-5416>[٢٧٦٢] نَافعُ بنُ جُبَيْر</span>\nهو أبو محمد نَافع بن جُبَير بن مُطعم بن عَدي بن عبد مناف القُرشيّ الحجازيّ.\nروى عن أبيه، وعثمانَ بن أبي العاص، وأبي هريرة.\nروى عنه الزُّهري، وجعفرُ بن إياس.\nجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nوإياس: بكسر الهمزة، وتخفيف الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦٢) تهذيب الكمال (٣/١٤٠٣)، تهذيب التهذيب (١٠/٤٠٤)، (٧٢٧)، تقريب التهذيب (٢/ ٢٩٥)، خلاصة تهذيب الكمال (٣/٨٨)، الكاشف (٣/١٩٦)، تاريخ البخاري الكبير (٨/٨٢)، تاريخ البخاري الصغير (١/١٨٩)، الجرح والتعديل (٨/٢٠٦٩)، الثقات (٤٤٦)، الثقات (٥/٤٦٦)، الجمع بين الصحيحين (٢٠٥٥)، تراجم الأحبار (٤/١٢٣)، البداية والنهاية (٩/١٨٦)، طبقات بن سعد (٣/١٩١)، (٥/١٤٢)، (٢٠٥)، سير الأعلام (٤/٥٤١) الحاشية.","vol":"12","page":948},{"text":"<span data-type=\"title\" id=toc-5417>[٢٧٦٣] نافع مولى ابن عمر</span>\nهو أبو عبد الله نافع بن سَرْجِس مولى عبد الله بن عمر بن الخطاب، كان ديلميًّا، وهو من كبار التابعين المدنيين. ⦗٩٤٩⦘\nسمع ابن عمر، وأبا سعيد الخدري.\nروى عنه الزهري، وأيوب السختياني، وعبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطَّاب، ومالك بن أنس، وهو من المشهورين بالحديث، ومن الثقات الذي يُؤْخَذُ عنهم، ويُجْمَعُ حديثُهم، ويُعْمَلُ به، ومعظمُ حديثِ ابن عمرَ عليه دار. قال مالك: «كنت إذا سمعت حديثَ نافع عن ابن عمرَ لا أبالي أن لا أسمعه من أحد» .\nمات سنة سبع عشرة ومائة، وقيل: سنة عشرين.\nسَرْجِس: بفتح السين المهملة الأولى، وسكون الراء، وكسر الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦٣) الذيل على الكاشف (رقم١٥٦٥)، تعجيل المنفعة (١٠٩٦)، تاريخ البخاري الكبير (٨/٨٤)، تاريخ البخاري الصغير (٢/٥٩)، الجرح والتعديل (٨/ص٤٥٢)، الثقات (/٤٦٨٩)، تاريخ أسماء الثقات (١٤٧٤) .","vol":"12","page":948},{"text":"<span data-type=\"title\" id=toc-5418>[٢٧٦٤] نافع بن علقمة</span>\nهو نافع بن علقمة، له ذِكْر في كتاب الزكاة في حديث مُسْلم بن ثَفِنَة (١) أو شعبة بالشك، هكذا أخرج الحديث أبو داود.\nثَفِنة: بفتح الثاء المثلثة، وكسر الفاء، وبالنون.\n_________\n(١) انظر الحديث رقم (٢٦٧٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦٤) طبقات بن سعد (٥/٤٦٤)، تاريخ خليفة (٢٩٣)، (٣١٠)، طبقات خليفة (٢٨٠)، الجرح والتعديل (٨/٤٥٥)، الثقات (٥/٤٦٩)، الاستيعاب (١٤٩١)، أسد الغابة (٥/٣٠٥)، الإصابة (٣/٥٤٦) .","vol":"12","page":949},{"text":"<span data-type=\"title\" id=toc-5419>[٢٧٦٥] نافع أبو غالب</span>\nهو أبو غالب نَافعُ الخيَّاطُ الباهليُّ، قال البخاري: سمَّاه عبدُ الوارث نافعًا، قال: وقال أحمد بن واقد: اسمه رافع. يُعدُّ في تابعي البصريين.\nروى عن أنس بن مالك.\nروى عنه عبدُ الوارثِ بنِ سعيد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦٥) تهذيب التهذيب (١٠/٤١٥)، (٧٤٤)، تقريب التهذيب (٢/٢٩٧)، (٤٧٠)، تاريخ البخاري الكبير (٨/٨٥)، الثقات (٥/٤٧١) .","vol":"12","page":949},{"text":"<span data-type=\"title\" id=toc-5420>[٢٧٦٦] نافع بن مالك</span>\nهو أبو سُهيل نافع بن مالك بن أبي عامر الأَصْبحي المدني عمِّ مالك بن أنس.\nسمع أباه، وعمرَ بن عبد العزيز.\nروى عنه الزهريُّ، ومالك بن أنس، ويعقوب بن عبد الرحمن، وزعم أبو سهل أنه سمع عبد الله بن عمر.\nالأَصْبَحي: بفتح الهمزة، وسكون الصاد المهملة، وفتح الباء الموحدة، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦٦) تهذيب الكمال (٣/١٤٠٤)، تهذيب التهذيب (١٠/٤٠٩)، (٧٣٧)، تقريب التهذيب (٢/ ٢٩٦)، خلاصة تهذيب الكمال (٣/٨٩)، الكاشف (٣/١٩٧)، تاريخ البخاري الكبير (٨/٨٦)، تاريخ البخاري الصغير (١/١٦٩)، الجرح والتعديل (٨/٢٠٧٢)، تاريخ الإسلام (٥/٣٠٧)، الثقات (٥/٤٧١)، تراجم الأحبار (٤/١٣٩)، تاريخ أسماء الثقات (١٤٧٣)، التمهيد (١/٩٢)، (٢/٧٦)، سير الأعلام (٥/٢٨٣) .","vol":"12","page":949},{"text":"<span data-type=\"title\" id=toc-5421>[٢٧٦٧] نافع بن محمود</span>\nهو نافع بنُ محمود بن الربيع الأنصاري تابعي.\nروى عن عُبادةَ بنِ الصامت.\nروى عنه مَكحولُ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦٧) تهذيب (٣/١٤٠٥)، تهذيب التهذيب (١٠/٤١٠)، (٧٣٨)، تقريب التهذيب (٢/٢٩٦)، خلاصة تهذيب الكمال (٣/٨٩)، الكاشف (٣/١٩٧)، ميزان الاعتدال (٤/٢٤٢)، لسان الميزان (٧/٤٠٨)، الثقات (٥/٤٧٠) .","vol":"12","page":950},{"text":"<span data-type=\"title\" id=toc-5422>[٢٧٦٨] نُبَيْه بن وهب</span>\nهو نُبَيْه بن وَهْب الكعبي الحَجَبي الحجازي.\nسمع أبانَ بنَ عثمانَ، وكعبًا مولى سعيد بن العاص.\nروى عنه نافع.\nنُبَيْه: بضم النون، وفتح الباء الموحدة، وسكون الياء تحتها نقطتان.\nوالحَجَبي: بفتح الحاء المهملة، وفتح الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦٨) تهذيب الكمال (٣/١٤٠٧)، تهذيب التهذيب (١٠/٤١٨)، (٧٥٤)، تقريب التهذيب (٢/ ٢٩٧)، الكاشف (٣/١٩٨)، تاريخ البخاري الكبير (٨/١٢٣)، الجرح والتعديل (٨/٢٢٥٠)، تاريخ الإسلام (٥/٣٦٧)، الثقات (٧/٥٤٥)، تراجم الأحبار (٤/١٣٥)، رجال الصحيحين (٢٨٨) .","vol":"12","page":950},{"text":"<span data-type=\"title\" id=toc-5423>[٢٧٦٩] نجدة بن عامر</span>\nهو نَجْدةُ بن عامر الحَرُوري الحنفي.\nروى عن ابن عباس.\nروى عنه كذا ... (١)، له ذِكْر في كتاب الجهاد (٢) .\nالحَرُوري: بفتح الحاء المهملة، وضم الراء الأولى.\n_________\n(١) بياض في خ وم مقداره ثلاث كلمات.\n(٢) انظر الحديث رقم (١٠٩٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٦٩)، ميزان الاعتدال (٤/٢٤٥)، لسان الميزان (٦/١٤٨) .","vol":"12","page":950},{"text":"<span data-type=\"title\" id=toc-5424>[٢٧٧٠] نجدة بن نُفيع</span>\nهو نَجْدةُ بن نُفَيْع: بضم النون، وفتح الفاء، وسكون الياء.\nروى عن ابن عباس.\nروى عنه عبد المؤمنِ بن عبد اللهِ (١)، من أهل مرو.\n_________\n(١) في خ: عبيد الله، والمثبت من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧٠) تهذيب الكمال (٣/١٤٠٧)، تهذيب التهذيب (١٠/٤١٩)، (٧٥٧)، تقريب التهذيب (٢/ ٢٩٨)، خلاصة تهذيب الكمال (٣/٩٠)، الكاشف (٣/١٩٩)، ميزان الاعتدال (٤/٢٤٥)، لسان الميزان (٧٨/٤٠٩) .","vol":"12","page":950},{"text":"<span data-type=\"title\" id=toc-5425>[٢٧٧١] النَّزَّال بن سَبرة</span>\nهو النَزّال بن سَبْرة الهلاليّ، من بني هِلال بن عامر بن صعصعة، ذكره ابن عبد البر في جملة من رأى النبي - ﷺ- وسمعَ منه، وقال: لا أعلم له رواية إلاَّ عن عليّ، وابن مسعود، وقال: هو معدود في كبار التابعين، وفضلائهم، وذكره مسلم بن الحجَّاج في الطبقةِ الأولى من تابعي أهل الكوفة.\nروى عنه الشعّبيُّ، والضحاك، وعبدُ الملك بن ميسرة، وإسماعيل بن رَجاء. ⦗٩٥١⦘\nالنَّزَّال: بفتح النون، وتشديد الزاي، وباللام.\nوسَبْرة: بفتح السين المهملة، وسكون الباء الموحدة.\nوميسرة: ضد ميمنة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧١) تهذيب الكمال (٣/١٤٠٨)، تهذيب التهذيب (٤٢٣١٠)، (٧٦٣)، تقريب التهذيب (٢/٢٩٨)، خلاصة تهذيب الكمال (٣/٩٠)، الكاشف (٣/١٩٩)، تاريخ البخاري الكبير (٨/١١٧)، الجرح والتعديل (٨/٢٢٧٩)، تاريخ الثقات (٤٤٨)، معرفة (١٨٤٥)، الجمع بين الصحيحين (٢٠٨٢)، تراجم الأحبار (٤/١٢٩)، الثقات (٥/٣١٤)، الاستيعاب (١٥٢٤)، الإصابة (٦/٤٢٥)، (٤٨٥)، (٤٩٤) .","vol":"12","page":950},{"text":"<span data-type=\"title\" id=toc-5426>[٢٧٧٢] نصر بن الحسن</span>\nهو أبو الفتح نَصر بن الحسن بن أبي القاسم الحافظ الشَّاشيُّ المعروف بالتَنْكُتيُّ. هو أحد مشايخنا في طريق صحيح مسلم.\nروى عن عبدِ الغافر الفارسي.\nروى عنه أبو القاسم إسماعيلُ بنُ أحمد السمرقندي الحافظ.\nالتَّنْكُتي: بفتح التاء فوقها نقطتان، وسكون النون، وضم الكاف، وبتاء أخرى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧٢) سير أعلام النبلاء (١٩/٩٠) شذرات الذهب (٥/٣٧٠) .","vol":"12","page":951},{"text":"<span data-type=\"title\" id=toc-5427>[٢٧٧٣] نصر بن عاصم</span>\nهو نصرُ بن عاصم اللَّيثيّ.\nروى عن خالد بن خالد اليَشْكري، ومالك بن الحويرث الليثي.\nروى عنه قَتادة، وحُميد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧٣) تهذيب الكمال (٣/١٤٠٩)، تهذيب التهذيب (١٠/٤٢٧)، (٧٧٣)، تقريب التهذيب (٢/ ٢٩٩)، خلاصة تهذيب الكمال (٣/٩١)، الكاشف (٣/٢٠٠)، تاريخ البخاري الكبير (٨/١٠١)، الجرح والتعديل (٨/٢١٢٩)، الثقات (٥/٤٧٥)، الجمع بين الصحيحين (٢٠٦٨)، تراجم الأحبار (٤/١٢٤)، (١٣٩)، طبقات بن سعد (٧/٤٨)، معرفة الثقات (١٨٤٨)، التمهيد (٢/١١٩) .","vol":"12","page":951},{"text":"<span data-type=\"title\" id=toc-5428>[٢٧٧٤] نصر بن عبد الرحمن</span>\nهو نصر بن عبد الرحمن بن معاذ.\nروى عن جده معاذ.\nروى عنه سعد بن إبراهيم، حديثه في مواقيت الصلاة (١) .\n_________\n(١) انظر الحديث رقم (٣٣٤٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧٤) تهذيب الكمال (٣/١٤٠٩)، تهذيب التهذيب (١٠/٤٢٨)، (٧٧٧)، خلاصة تهذيب الكمال (٣/٩١)، الكاشف (٣/٢٠١)، الجرح والتعديل (٨/٢١٢٨)، الثقات (٥/٤٧٥) .","vol":"12","page":951},{"text":"<span data-type=\"title\" id=toc-5429>[٢٧٧٥] نَصرُ بنُ عِمران</span>\nهو أبو جَمْرَة نَصر بن عِمران الضُّبَعي.\nسمع ابن عباس.\nروى عنه شُعبةُ، وحَماد بن زَيد، وحماد بن سَلمة، وقتادة، وهو من الطبقة الثالثة من تابعي البصرة.\nجَمْرة: بفتح الجيم، وبالراء.\nوالضُّبَعي: بضم الضاد المعجمة، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧٥) تهذيب الكمال (٣/١٤١٠)، تهذيب التهذيب (١٠/٥٣١)، (٧٨٣)، تقريب التهذيب (٢/٣٣٠)، خلاصة تهذيب الكمال (٣/٩٢)، الكاشف (٣/٢٠٢)، تاريخ البخاري الكبير (٨/١٠٤)، تاريخ البخاري الصغير (١/٣٠٧)، الجرح والتعديل (٨/٢١٣٠)، الأنساب (٨/٣٧٧)، تاريخ الإسلام (٥/١٦٧)، تاريخ أسماء الثقات (١٤٧٩)، المعين (٤٤١) ثقات (٥/٤٧٦)، تراجم الأحبار (٤/١٢٥)، الجمع بين الصحيحين (٢٠٦٦)، التاريخ لابن معين ٣٠/٦٠٤)، طبقات بن سعد (٦/٢٣٥)، سير الأعلام (٥/٢٤٣)، الحاشية.","vol":"12","page":951},{"text":"<span data-type=\"title\" id=toc-5430>[٢٧٧٦] نصر بن المهاجر</span>\nهو نَصر بنُ المُهَاجر.\nروى عن يزيدَ بن هارون.\nروى عنه أبو داود السِّجستاني.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧٦) تهذيب الكمال (٣/١٤١١)، تهذيب التهذيب (١٠/٤٣٣)، (٧٨٦)، تقريب التهذيب (٢/ ٣٠٠)، خلاصة تهذيب الكمال (٣/٩٢)، الكاشف (٣/٢٠٢)، الثقات (٦/٢) .","vol":"12","page":951},{"text":"<span data-type=\"title\" id=toc-5431>[٢٧٧٧] النضر بن أنس</span>\nهو النَّضْر - بالضاد المعجمة - بنُ أنس بن مالك الأَنْصاري.\nسمع أباه، وزيد بن أَرْقَم.\nروى عنه قَتادة، وحرب بن ميمون، وعبد الله بن المثنى بن أنس، وهو من الطبقة الثانية من تابعي البصرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧٧) تهذيب الكمال (٣/١٤١١)، تهذيب التهذيب (١٠/٤٣٥)، (٧٩٢)، تقريب التهذيب (٢/ ٣٠١)، خلاصة تهذيب الكمال (٨/٢١٧٢)، الكاشف (٣/٢٠٣)، تاريخ البخاري الكبير (٨/٨٧)، تاريخ البخاري الصغير (١/٢٥٩)، (٢٦٠)، الجرح والتعديل (٨/٢١٧٢)، الإكمال (٧/٣٤٢)، الثقات (٥/٤٧٤)، تراجم الأحبار (٤/١٣٧)، تاريخ الثقات (٤٩٩)، معرفة الثقات (١٨٥٠)، المشتبه (١٩٩) .","vol":"12","page":952},{"text":"<span data-type=\"title\" id=toc-5432>[٢٧٧٨] النَّضْر بنُ شُمَيْل</span>\nهو أبو الحسن النَّضْر بن شُمَيْل بن خَرَشةَ المازني. سكن مرو، ومات بها سنة ثلاث ومائتين أو نحوها.\nروى عن هشام بن عُروة، وابن جريج، وإسماعيل بن أبي خالد وعبد الله بن عَوْف، وعوف الأعرابي، وسليمان بن المغيرة، والخليل بن أحمد، وصحبه بضع عشرة سنة، وكان إمامًا في اللغة، والنحو، وسائر فنون الأدب.\nشُمَيْل: بضم الشين المعجمة، وفتح الميم.\nوخَرَشةَ: بفتح الخاء المعجمة، وفتح الراء، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧٨) تهذيب الكمال (٣/١٤١١)، تهذيب التهذيب (١٠/٤٣٧)، (٧٩٥)، تقريب التهذيب (٢/ ٣٠١)، خلاصة تهذيب الكمال (٣/٩٣)، الكاشف (٣/٢٠٣)، تاريخ البخاري الكبير (٨/٩٠)، تاريخ البخاري الصغير (٢/٣٠٢)، الجرح والتعديل (٨/٢١٨٨)، ميزان الاعتدال (٤/٢٢٨)، لسان الميزان (٧/٤١١)، الأنساب (١٢/٢٣)، معجم طبقات الحفاظ (١٣١)، الثقات (٩/٢١٢)، البداية والنهاية (١٠/٢٢٥)، سير الأعلام (٩/٣٢٨) والحاشية، العبر (١/٣٤٢)، (٤٥٤)، ديوان الإسلام (ت٢٠٧١) .","vol":"12","page":952},{"text":"<span data-type=\"title\" id=toc-5433>[٢٧٧٩] النضر بن كثير</span>\nهو أبو سهل النضر بن كثير السعديّ البصري.\nروى عن ابن طاووس، وسعيد بن أبي عَروبة، وعبد الله بن محمد بن عَقِيل.\nروى عنه قُتَيْبَةُ بنُ سعيد، ومحمد بن أبان، وعمرُو بن علي.\nعَقِيل: بفتح العين، وكسر القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٧٩) تهذيب الكمال (٣/١٤١٣)، تهذيب التهذيب (١٠/٤٤٣)، (٨٠٧)، تقريب التهذيب (٢/ ٣٠٢)، خلاصة تهذيب الكمال (٣/٩٤)، الكاشف (٣/٢٠٤)، تاريخ البخاري الكبير (٨/٩١)، تاريخ البخاري الصغير (٢/٢٤٩)، (٢٥٩)، الجرح والتعديل (٨/٢١٩٢)، ميزان الاعتدال (٤/٢٦٢)، لسان الميزان (٧/١١)، الإكمال (٧/٢٤٩٢)، الضعفاء الكبير (٤/٢٩٢)، المغني (٦٦٤٢)، المجروحين (٣/٤٩)، الضعفاء (٣٧٤)، ديوان الضعفاء (٤٣٨١) .","vol":"12","page":952},{"text":"<span data-type=\"title\" id=toc-5434>[٢٧٨٠] النعمان بن ثابت</span>\nهو أبو حنيفة النعمانُ بنُ ثابت بن زُوْطَا بن ماه الإِمام الفقيه الكوفي مولى تيم الله بن ثعلبة، وهو من رهط حَمْزَةَ الزَّيَات، وكان ﵁ خزازًا يبيع الخزّ، له ذِكْر في الأشعار من كتاب الحج (١)، وكان جده زُوْطا من أهل كابُل، وقيل: من أهل بابل، وقيل: من الأنْبار، وكان مملوكًا لبني تيم الله بن ثعلبة فأُعتِقَ (٢)، ووُلِدَ أبوه ثابت على الإسلام. قال إسماعيل بن حماد بن بن ثابت بن أبي حنيفة: أنا إسماعيل بن حماد بن النعمان بن ثابت بن النعمان بن المرزبان من أبناء فارسَ من الأحرار، والله ما وقع علينا رقّ قط، وُلِدَ جدي في سنة ثمانين، وذهب ثابت إلى ⦗٩٥٣⦘ عليِّ بن أبي طالب، وهو صغير فدعا له بالبركة فيه وفي ذريته، ونحن نرجو أن يكونَ اللهُ قد استجابَ ذلك لعلي فينا. وُلِدَ سنةَ ثمانين، ومات ببغدادَ سنة خمسين ومائة، وقيل: إحدى وخمسين وقيل: سنة ثلاث وخمسين، والأول أصح وأكثر، ودُفِنَ بمقابرِ الخَيْزُران، وقبرُه معروف ببغداد، وكان في أيام أبي حنيفة أربعة من الصحابة: أنسُ بن مالك بالبصرة، وعبد الله بن أبي أوفى بالكوفة، وسهل بن سعد السَّاعدي بالمدينة، وأبو الطّفيل عامر بن واثِلة بمكة، ولم يلقَ أحدًا منهم ولا أخَذَ عنه؛ وأصحابُه يقولون: إنه لقي جماعة من الصحابة وروى عنهم، ولا يثَبتُ ذلك عند أهل النقل. وأخذ الفقه عن حمادِ بن أبي سليمان.\nوسمع عطاء بن أبي رباح، وأبا إسحاق السَّبيعي، ومُحارب بن دِثار، والهيثم بن حبيب، ومحمد بن المنكدر، ونافعًا مولى ابن عمر، وهِشام بن عروة، وسِماك بن حرب.\nروى عنه عبدُ الله بن المبارك، ووكيعُ بن الجرَّاح، ويزيدُ بن هارون، وعلي بن عاصم، والقاضي أبو يُوسف، ومحمد بن الحسن الشيباني وغيرهُم.\nنقله المنصورُ من الكوفة إلى بغدادَ فأقامَ بها إلى أن مات فيها، وكان أكرهه ابنُ هُبَيْرة أيامَ مروان بن محمد الأموي على القضاء بالكوفة فأبى فضربه مائة سوط في عشرة أيام، كل يوم عشرة، فلمَّا رأى ذلك خلَّى سبيلَه، ولمّا أشْخَصه المنصورُ إلى العراقِ أرادَه على القضاء، فأبى فحلفَ عليه ليفعلنَّ وحلفَ أبو حنيفة لا يفعل، وتكررت الإيمانُ منهما فحبسَه المنصورُ، ومات في الحبسِ، وقيل: إنه افتدى نفسَه بأن تولى عدد اللبن ولم يصح.\nكان رَبْعَة من الرِّجالِ، وقيل: كان طوالًا تعلوه سمرة حسنُ الوجه، أحسنُ الناسِ منطقًا وأحلاهم نعمة، حسن المجلس، شَديدَ الكرم، حسن المواساة لإخوانه. قال الشافعي ﵀: قيل لمالك: هل رأيت أبا حنيفة؟ قال: نعم، رأيتُ رجلًا لو كلَّمك في هذه الساريةِ أن يجعلَها ذهبًا لقام بحجته. وقال الشافعي: من أراد الحديث فعليه بمالك، ومن أراد الجدلَ فعليه بأبي حنيفة. وقال الشافعي: من أراد أن يتبحَّر في الفقهِ فهو عِيال على أبي حنيفة (٣) . ولو ذهبنا إلى شرح مناقبه وفضائله لأطلْنا الخُطب، ولم نصلْ إلى الغرض منها، فإنه كان عالمًا عاملًا، زاهدًا، عابدًا، ⦗٩٥٤⦘ ورعًا، تقيًا، إمامًا في علوم الشريعة مرضيًا، وقد نسب إليه وقيل عنه من الأقاويل المختلفة التي نجلُّ قدره عنها ويتنزه منها؛ من القول بخلقِ القرآن، والقول بالقدر، والقول بالإرجاء، وغير ذلك مما نُسب إليه.\nولا حاجة إلى ذكرها ولا إلى ذكر قائليها، والظاهر أنه كان منزهًا عنها، ويدل على صحة نزاهته عنها، ما نشر الله تعالى له من الذِّكْر المنتشر في الآفاق، والعلم الذي طبق الأرض، والأَخْذ بمذهبه وفقهه والرجوع إلى قوله وفعله، وإن ذلك لو لم يكن لله فيه سرّ خفي، ورضى إِلهيّ، وفقه الله له لما اجتمع شطرُ الإسلامِ أو ما يقاربهُ على تقليده، والعمل برأيه ومذهبه حتى قد عُبِدَ اللهُ ودِيْنَ بفقهه، وعُمل برأيه، ومذهبه، وأُخذَ بقوله إلى يومنا هذا ما يقارب أربعمائة وخمسين سنة، وفي هذا أدل دليل على صحة مذهبه، وعقيدته، وأنما قيل عنه هو منزَّه منه، وقد جمع أبو جعفر الطحاوي - وهو من أكبر الآخذين بمذهبه - كتابًا سماه «عقيدةُ أبي حنيفةَ - ﵀-» وهي عقيدةُ أهل السُّنَّة والجماعة، وليس فيها شيء مما نُسبَ إليه وقيل عنه، وأصحابه أخبرُ بحاله وبقوله من غيرهم، فالرجوعُ إلى ما نقلوه عنه أوْلى مما نقله غيرُهم عنه، وقد ذُكِر أيضًا سبب قول من قال عنه ما قال والحامل له على ما نسب إليه، ولا حاجة بنا إلى ذكر ما قالوه، فإن مثل أبي حنيفة ومحلُه في الإسلام لا يحتاجُ إلى دليل يُعْتَذَرُ به مما نُسب إليه. والله أعلم.\n_________\n(١) انظر الحديث رقم (١٦٥٩) .\n(٢) قوله: \" وكان مملوكًا لبني تيم الله بن ثعلبة فأعتق \" سقطت من م.\n(٣) قوله: \" وقال الشافعي: من أراد أن يتبحر في الفقه فهو عيال على أبي حنيفة \" سقطت من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨٠) تهذيب الكمال (٣/١٤١٥)، تهذيب التهذيب (١٠/٤٤٩)، (٨١٧)، تقريب التهذيب (٢/ ٣٠٣)، خلاصة تهذيب الكمال (٣/٩٥)، الكاشف (٣/٢٠٥)، تاريخ البخاري الكبير (٨/٨١)، تاريخ البخاري الصغير (٢/٤٣)، (١٠٠)، (٢٣٠)، الجرح والتعديل (٨/٢٠٦٢)، ميزان الاعتدال (٤/٢٦٥)، تاريخ أسماء الثقات (١٤٧٧)، الأنساب (٦/٦٤)، الكامل (٧/٢٤٧٢)، الضعفاء الكبير (٤/٢٦٨)، المعين (٥٤٦)، تراجم الأحبار (٤/١٢٢)، التاريخ لابن معين (٣/٦٧)، تاريخ الثقات (٤٥٠)، تاريخ بغداد (١٣/٤٢٣، ٤٢٤)، سير الأعلام (٦/٣٩٠)، الحاشية، معرفة الثقات (١٨٥٣)، ضعفاء بن الجوزي (٣/١٦٣)، ديوان الإسلام (ت٧٦٣) .","vol":"12","page":952},{"text":"<span data-type=\"title\" id=toc-5435>[٢٧٨١] النُّعمانُ بنُ سَالم</span>\nهو النُّعمان بن سالم الكوفي.\nروى عن عمر وابن أوْس.\nروى عنه داودُ بن أبي هند، حديثه في فضل الصلاة (١) .\n_________\n(١) انظر الحديث رقم (٧٠٦٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨١) تهذيب الكمال (٣/١٤١٨ل١٠٢/٤٥٣)، (٨٢٠)، تهذيب التهذيب (٢/٣٠٤)، خلاصة تهذيب الكمال (٣/٩٦)، الكاشف (٣/٢٠٥)، تاريخ البخاري الكبير (٨/٧٧)، الجرح والتعديل (٨/٢٠٣٨)، الجمع بين الصحيحين (٢٠٧٣)، تراجم الأحبار (٤/١٣٠)، تاريخ الإسلام (٥/١٢) .","vol":"12","page":954},{"text":"<span data-type=\"title\" id=toc-5436>[٢٧٨٢] النُّعمان بن أبي عيَّاش</span>\nهو النُّعمان بن أبي عيَّاش الزُّرقي الأنصاريُّ المديني.\nسمع أبا سعيد الخدري.\nروى عنه محمد بن أبي حرملة. واسم أبي عيَّاش - بتشديد الياء تحتها نقطتان، والشين المعجمة - زيدُ بن الصامت، وقيل: عبيد بن معاوية.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨٢) تهذيب الكمال (٣/١٤١٩)، تهذيب التهذيب (١٠/٤٥٥)، (٨٢٤)، تقريب التهذيب (٢/ ٣٠٤)، خلاصة تهذيب الكمال (٣/٩٦)، الكاشف (٣/٢٠٦)، تاريخ البخاري الكبير (٨/٧٧)، تاريخ البخاري الصغير (١/٢١٩)، الجرح والتعديل (٨/٢٠٣٩)، الثقات (٥/٤٧٢٣)، الجمع بين الصحيحين (٢٠٧) .","vol":"12","page":954},{"text":"<span data-type=\"title\" id=toc-5437>[٢٧٨٣] النُّعمانُ بنُ مُرة</span>\nهو النُّعمانُ بنُ مُرة الزُّرقي الأنصاري المديني، تابعي. وقد أخرج في جملة الصحابة، قال ابن مندة: وهو تابعي. ⦗٩٥٥⦘\nروى عن عمر.\nروى عنه يحيى بن سعيد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨٣) تهذيب الكمال (٣/١٤١٩)، تهذيب التهذيب (١٠/٤٤٥)، (٨٢٥)، تقريب التهذيب (٢/ ٣٠٤)، خلاصة تهذيب الكمال (٣/٩٦)، الذيل على الكاشف رقم (١٥٨٨)، تاريخ البخاري الكبير (٨/٧٧)، الجرح والتعديل (٨/ص٤٤٧)، الثقات (٧/٥٣٠)، مجمع (١٠/٣٩)، التاريخ لابن معين (٣/٦٠٨) .","vol":"12","page":954},{"text":"[٢٧٨٤] نُعَيْمُ بن المجمر مولى عمر بن الخطاب\nهو أبو عبد الله نُعَيْم بن عبدِ الله المُجْمر مولى عمر بن الخطَّاب.\nسمع أبا هريرة.\nروى عنه ابنه محمد، ومالك بن أنس.\nنُعَيْم: بضم النون، وفتح العين، وسكون الياء.\nوالمُجْمِر: بضم الميم، وسكون الجيم، وكسر الميم الثانية، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨٤) تهذيب الكمال (٣/١٤٢٢)، تهذيب التهذيب (١٠/٤٦٥)، (٣٨٧)، تقريب التهذيب (٢/ ٣٠٥)، خلاصة تهذيب الكمال (٣/٩٨)، الكاشف (٣/٢٠٧)، الجرح والتعديل (٨/ص٤٦٠)، الثقات (٥/٤٧٦) .","vol":"12","page":955},{"text":"<span data-type=\"title\" id=toc-5439>[٢٧٨٥] نُفَيْع</span>\nهو نُفَيْع مولى أم سلمة زوج النبي - ﷺ-، يُعَدُّ في أهل الحجاز.\nسمع عثمان، وزيدَ بن ثابت.\nروى عنه أبو سَلمة بن عبد الرحمن.\nنُفَيْع: بضم النون، وفتح الفاء، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨٥) تهذيب الكمال (٣/١٤٢٤)، تهذيب التهذيب (١٠/٤٧٣)، (٨٤٩)، تقريب التهذيب (٢/٣٠٦)، خلاصة تهذيب الكمال (٣/٩٩) الذيل على الكاشف رقم (١٥٩٣)، الجرح والتعديل (٨/٢٢٤٠)، الثقات (٥/٤٨١) .","vol":"12","page":955},{"text":"<span data-type=\"title\" id=toc-5440>[٢٧٨٦] نِمْران بن عُتبة</span>\nهو نِمْران بن عُتبة الذِّماري.\nروى عن أمِّ الدرداء.\nروى عنه الوليدُ بن رَبَاح.\nالذِّماري: بكسر الذال المعجمة، وتخفيف الميم.\nورَبَاح: بفتح الراء، وتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨٦) تهذيب الكمال (٣/١٤٢٤ل١٠٢/٤٧٥)، (٨٥٤)، تقريب التهذيب (٢/٣٠٧)، خلاصة تهذيب الكمال (٣/١٠)، الكاشف (٣/٢٠٩)، ميزان الاعتدال (٤/٢٧٣)، لسان الميزان (٧/٤١٣)، الأنساب (٦/١١)، الثقات (٧/٥٤٤)، المغني (٦٦٦٩) ديوان الضعفاء (٤٤٠٤) .","vol":"12","page":955},{"text":"<span data-type=\"title\" id=toc-5441>[٢٧٨٧] نُمَيْلَةُ</span>\nهو نُمَيْلَة الفزاري.\nروى عن عبد الله بن عمر.\nروى عنه ابنُه عيسى، حديثُه في أكل القنفِذ في كتاب الطعام (١) .\nنُمَيْلَة: تصغير نملة.\n_________\n(١) انظر الحديث رقم (٥٥٠٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨٧) تهذيب الكمال (٣/١٤٢٤)، تهذيب التهذيب (١٠/٤٧٧)، (٨٦٠)، تقريب التهذيب (٢/ ٣٠٧)، الكاشف (٣/٢١٠)، ميزان الاعتدال (٤/٢٧٣)، لسان الميزان (٧/٤١٤)، معجم الثقات (٣٥٣)، الإكمال (١/٥١٥)، (٥١٦) .","vol":"12","page":955},{"text":"<span data-type=\"title\" id=toc-5442>[٢٧٨٨] نَوَّاس</span>\nهو نَوَّاس هكذا جاء غير منسوب/ له ذِكْر في كتاب البيع (١)، باع من عبد الله بن عمر إبلًا هِيمًا وكتمه داءها.\n_________\n(١) انظر الحديث رقم (٣٢٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨٨) فتح الباري (٤/٣٢٢) في كتاب البيوع باب شراء الإبل الهيم.","vol":"12","page":956},{"text":"<span data-type=\"title\" id=toc-5443>[٢٧٨٩] نُوحُ بنُ حبيب</span>\nهونُوح بن حَبيب القُومِسي.\nروى عن يحيى بن سعيد.\nروى عن أبو عبد الرحمن النَّسائي، وقال: لا بأس به.\nالقُوْمِسي: بضم القاف، وسكون الواو، وكسر الميم، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٨٩) تهذيب الكمال (٣/١٤٢٥)، تهذيب التهذيب (١٠/٤٨١)، (٨٦٩)، تقريب التهذيب (٢/ ٣٠٨)، خلاصة تهذيب الكمال (٣/١٠١)، الكاشف (٣/٢١١)، تاريخ البخاري الكبير (٨/١١٢)، الجرح والتعديل (٨/٢٢١٩)، الثقات (٩/٢١١)، التمهيد (٢/٢٥٣)، العبر (١/٤٣٨)، تاريخ بغداد (١٣/٣١٩) .","vol":"12","page":956},{"text":"<span data-type=\"title\" id=toc-5444>[٢٧٩٠] نوح بن أبي مريم</span>\nهو أبو عِصْمة نُوحُ بنُ أبي مريمَ الخُراساني، وهو نوح بن يزيد (١) بن جَعْونة متروك الحديث، له ذكر في طبقات المجروحين (٢) .\nعِصْمة: بكسر العين، وسكون الصاد المهملة.\nوجَعْونة: بفتح الجيم وسكون العين، وبالنون.\n_________\n(١) في م: زيد.\n(٢) انظر ١ / ١٣٧.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩٠) طبقات بن سعد (٧/٣٧١)، طبقات خليفة (٣٢٣)، التاريخ الكبير (٨/١١١)، الضعفاء (٤/٣٠٤)، الجرح والتعديل (٨/٤٨٤)، المجروحين والضعفاء (٣/٤٨)، الكامل الضعفاء (٢٥٠٥)، كتاب الضعفاء والمتروكين (٣/١٦٧)، تهذيب الكمال (١٤٢٧)، ميزان الاعتدال (٤/٢٧٩)، الكاشف (٣/١٨٦)، تهذيب التهذيب (١٠/٤٨٦)، تقريب التهذيب (٢/٣٠٩)، لسان الميزان (٦/١٧٢) .","vol":"12","page":956},{"text":"<span data-type=\"title\" id=toc-5445>[٢٧٩١] نَوْف الِبكالي</span>\nهو أبو يزيد، ويقال: أبو رُشيد نَوْف بن فَضَالة البِكالي القاص، ويقال: هو ابن امرأةِ كعب.\nروى عنه أبو عمران الجَوْني، وجُبَيْر بن نُفَير.\nنَوْف: بفتح النون، وسكون الواو، وبالفاء.\nوفَضالة: بفتح الفاء، وتخفيف الضاد المعجمة،\nوالبِكالي: بكسر الباء الموحدة، وتخفيف الكاف.\nوالجَوْني: بفتح الجيم، وسكون الواو، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩١) تهذيب الكمال (٣/١٤٢٧)، تقريب التهذيب (١٠/٤٠٩)، (٨٨٠)، تقريب التهذيب (٢/ ٣٠٩)، تاريخ البخاري الكبير (٨/١٢٩)، تاريخ البخاري الصغير (١/١٥٣)، (١٥٤)، (١٦٢) (١٦٣) الجرح والتعديل (٨/٢٣١١)،الأنساب (٢٨٩)،الإكمال (١/٥٦٩)، الحلية (٦/٤٨)،الثقات (٥/٤٨٣) معجم الثقات (٣٥٣)، التاريخ لابن معين (٣/٦١٢)، البداية والنهاية (٩/٢٤)، تنقيح المقال (١٢٥٩٦) .","vol":"12","page":956},{"text":"<span data-type=\"title\" id=toc-5446>[٢٧٩٢] نُهَيكُ بنُ سنانِ</span>\nهو نَهِيك بن سِنان، له ذِكْر في القراءة في الصلاة، في حديث شَقيق بن سلمة، عن عبد الله بن مسعود (١) .\nنَهِيك: بفتح النون، وكسر الهاء، وبالكاف.\n_________\n(١) انظر الحديث رقم (٣٤٧٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩٢) تعجيل المنفعة (١١١٧)، الثقات (٥/٤٨٠) .","vol":"12","page":956},{"text":"<span data-type=\"title\" id=toc-5447>الفرع الثالث: في جماعة متفرقة</span>\n[]<span data-type=\"title\" id=toc-5448> النَّجاشي</span>\nالنَّجاشي: بفتح النون، وتخفيف الجيم، وبالشين المعجمة، ⦗٩٥٧⦘ لقبُ ملك الحبشِة.\nفالذي أسلمَ وآمنَ بالنبيِّ - ﷺ- هو أصحمةُ، وقد تقدَّم ذِكْره في حرف الهمزة في جملة الصحابة.\nوكذا أخرجه ابنُ مندة في جملتهم وإن كان لم يصحب النبي - ﷺ- ولا رآه.\nوالأَوْلى أن لا يُعد في جملة الصحابة لأن اسمَ الصحبةِ لا يُطلقُ عليه بحال.\nوهذا النجاشيُّ الآخرُ ليس ذاك، وإنما هو غيرُه، وليسَ بالنَّجاشي الحبشي، وإنَّما جاء ذِكْره فيمن كَتبَ إليه النبيُّ - ﷺ- مثلَ كسرى وقيصر وغيرهم.","vol":"12","page":956},{"text":"<span data-type=\"title\" id=toc-5449>[٢٧٩٣] نَوْفل بن عبد مناف</span>\nهو نوفلُ بن عبدِ مناف أخو هاشم (١) جد أبي النبيِّ - ﷺ- ونوفلُ هو جد مُطْعِم بن عدي بن نوفل، وجُبَيْر بن مُطْعِم في درجة النَّبيّ - ﷺ- في النَّسبِ لأن رسولَ الله - ﷺ- هو محمدُ بن عبدِ الله بن عبد المطلب (٢) بن هاشم بن عبد مناف، وجُبَيْر هو جُبير بن مُطعم بن عَدي بن نوفل بن عبد مناف.\n_________\n(١) قوله: \" أخو هاشم \" سقطت من م.\n(٢) قوله: \" بن عبد المطلب \" سقطت من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩٣) نسب قريش (١٩٧)، المحبر (١٦٢)، (١٦٣)، المعارف (٧١)، الاشتقاق (٨٨)، (١٥٦)، جمهرة ابن حزم (١٤، ١١٥) .","vol":"12","page":957},{"text":"<span data-type=\"title\" id=toc-5450>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-5451>[٢٧٩٤] نُسَيْبَة بنتُ كَعْب</span>\nهي أمُّ عطيةَ نُسَيْبة بنتُ كعب، وقيل: بنت الحارثِ الأنصاريَّة. بايعت النبيَّ - ﷺ-.\nروى عنها إسماعيل بن عبد الرحمن بن عطية، ومحمد بن سيرين، وحفصةُ بنتُ سيرين، وعبد الملك بن عُمَيْر، وعلي بن الأرقم، وكانت من كبارِ الصحابيات، وكانت تَغْزو كثيرًا مع رسول الله - ﷺ- فَتُمَرِّضُ المرضى، وتُداوي الجرحى، قدمت البصرة، وحصل حديثُها عندهم.\nنُسَيْبَة: بضم النون، وفتح السين المهملة، وسكون الياء، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩٤) سير أعلام النبلاء (٢/٣٨١) .","vol":"12","page":957},{"text":"<span data-type=\"title\" id=toc-5452>[٢٧٩٥] نَسِيْبَةُ بنتُ كعب</span>\nهي أم عمارة نَسِيْبَةُ بنتُ كعب بن عمرو بن عوف بن مَبْذُول بن عمرو بن غنم بن مازن بن النَّجار الأنصارية، وهي أخت (١) أم حَبيب وعبدِ الله ابني زيد بن عاصم. كانت قد شهدت بيعةَ العقبةِ، وشهدت أحدًا مع زوجها ⦗٩٥٨⦘ زيد بن عاصم، ثم شهدتْ بيعةَ الرضوان، ثم شهدت اليمامة، فقاتلت حتى أصيبتْ يَدها وجُرحت يومئذ اثنى عشر جرحًا من بين طَعْنَة وضربة.\nروى عنها ابنُها عمارةُ، والحارثُ بن عبد الله بن كعب، وعكرمةُ مولى ابن عباس. قال ابن عبد البر: وزعم بعض الناس، أن أم عمارة التي يروي عنها عكرمة غير هذه، قال: وهي الأولى عندي.\nنَسِيْبَةُ: بفتح النون، وكسر السين المهملة، وسكون الياء، وبالباء الموحدة، ومنهم من يضم النون، ويفتح السين.\nومَبْذُول: بفتح الميم، وسكون الباء الموحدة، وضم الذال المعجمة.\n_________\n(١) قوله: \" أخت \" سقطت من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩٥) سير أعلام النبلاء (٢/٢٧٨) .","vol":"12","page":957},{"text":"<span data-type=\"title\" id=toc-5453>[٢٧٩٦] نُخيلة</span>\nهي نُخيلة - بضم النون، وفتح الخاء المعجمة - مولاة عائشة.\nروى عنها عبدُ الرحمن بن الأسود، له ذِكْر في كتاب الزِّينة (١) .\n_________\n(١) انظر الحديث رقم (٢٨٦٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩٦) المؤتلف والمختلف (٢٢٧٢)، الإكمال (٧/٣٣٤)، التبصير (٤/١٤١٢) .","vol":"12","page":958},{"text":"<span data-type=\"title\" id=toc-5454>القسم الثاني: في الكنى</span>\n[]<span data-type=\"title\" id=toc-5455> أبو نايلة</span>\nاسم أبي نايلة - بكسر الياء تحتها نقطتان - سِلْكان بكسر السين المهملة، وسكون اللام ابن سلامة، صحابي.","vol":"12","page":958},{"text":"<span data-type=\"title\" id=toc-5456>[٢٧٩٧] أبو نصر</span>\nهو أبو نصر، له ذِكْر في النسب من كتاب النّكاح (١) . قال البخاري: ولا يعرف لأبي نصر سماع من ابن عباس، ولم ينسبه.\n_________\n(١) انظر الحديث رقم (٩٠٢٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩٧) التاريخ الكبير (٨/٧٦) كتاب الكُنى، الجرح والتعديل (٩/٤٤٨)، تهذيب الكمال (١٦٥٣)، الكاشف (٣/٣٣٩)، لسان الميزان (٧/٤٨٧)، تهذيب التهذيب (١٢/٢٥٥)، تقريب التهذيب (٢/٤٨٠) .","vol":"12","page":958},{"text":"[]<span data-type=\"title\" id=toc-5457> أبو النضر</span>\nاسم أبي النَّضر - بالضاد المعجمة - سالمُ مولى عمر بن عبيد الله.","vol":"12","page":958},{"text":"[]<span data-type=\"title\" id=toc-5458> أبو نضَّرة</span>\nاسم أبي نضَّرة - بضاد معجمة - المُنْذر بن مالك.","vol":"12","page":958},{"text":"[]<span data-type=\"title\" id=toc-5459> أبو نُعَيْم</span>\nاسم أبي نُعَيْم - بضم النون، وفتح العين، وسكون الياء - الفَضْل بن دُكَيْن: بضم الدال، وفتح الكاف، وسكون الياء، وبالنون.","vol":"12","page":958},{"text":"<span data-type=\"title\" id=toc-5460>[٢٧٩٨] أبو نُعَيْم المؤذن</span>\nهو أبو نُعَيْم المؤذن، له ذِكْر في القراءة خلف الإمام في حديث عبادة بن الصامت في كتاب الصلاة (١) .\n_________\n(١) انظر الحديث رقم (٣٩١٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩٨) راجع الحديث رقم (٨٢٤) .","vol":"12","page":958},{"text":"[]<span data-type=\"title\" id=toc-5461> أبو نملة</span>\nاسم أبي نملة الأنصاري: عمارة بن معاذ، صحابي.","vol":"12","page":959},{"text":"<span data-type=\"title\" id=toc-5462>[٢٧٩٩] أبو نَهِيك</span>\nأبو نَهِيك: بفتح النون، وكسر الهاء، وبالكاف، له ذِكْر في حديثِ ابنِ عمرَ في قوله: «المؤمن يأكل في مِعَى واحد»، في كتاب الطعام (١) ولم يسمه.\n_________\n(١) انظر الحديث رقم (٥٤٧٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٧٩٩) تاريخ بن معين (٧٢٨)، الجرح والتعديل (٩/٤٤٩)، الثقات (٥/٥٨٢)، الإكمال (٤/٣٥٠)، أسد الغابة (٦/٣١٦) .","vol":"12","page":959},{"text":"[]<span data-type=\"title\" id=toc-5463> أبو نوفل</span>\nاسم أبي نوفل: مُعاويةُ بنُ مسلمِ.","vol":"12","page":959},{"text":"<span data-type=\"title\" id=toc-5464>الفصل الثالث: في الأبناء</span>\n[]<span data-type=\"title\" id=toc-5465> ابن النَّحَّام</span>\nاسم ابن النَّحَّام - بفتح النون، وتشديد الحاء المهملة - نعيم بن عبد الله صحابي.","vol":"12","page":959},{"text":"[٢٨٠٠] بنو النَّجَّار\nاسم النَّجَّار - بتشديد الجيم - تَيم اللاَّت بن ثعلبَة بن عمرو بن الخزرج، بطن من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠٠) المحبر (٧٩)، جمهرة بن حزم (٣٤٦) .","vol":"12","page":959},{"text":"<span data-type=\"title\" id=toc-5467>[٢٨٠١] ابن أبي نَجِيْح</span>\nاسم ابن أبي نَجِيْح - بفتح النون، وكسر الجيم، وبالحاء المهملة - عبدُ الله واسم أبي نَجيح: يَسار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠١) ذكر أسماء التابعين (١/٢٠٠)، سير أعلام النبلاء (٦/١٢٥) .","vol":"12","page":959},{"text":"[]<span data-type=\"title\" id=toc-5468> بنو النَّضير</span>\nالنَّضِير بفتح النون، وكسر الضاد المعجمة: أخو قُرَيْظة وهما ابنا الخَزرج من يهودِ المدينة، وقد تقدَّم في حرف القافِ أتم من هذا.","vol":"12","page":959},{"text":"<span data-type=\"title\" id=toc-5469>[٢٨٠٢] ابن النَّوَّاحة</span>\nاسم ابن النَّوَّاحة - بفتح النون، وتشديد الواو، وبالحاء المهملة - عباد بن الحارث.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠٢) تقدم.","vol":"12","page":959},{"text":"<span data-type=\"title\" id=toc-5470>الفصل الرابع: في الأنساب</span>\n<span data-type=\"title\" id=toc-5471>[٢٨٠٣] الناعطي</span>\nالنَّاعِطي: بكسر العين المهملة، وبالطاء المهملة.\nمنسوب إلى ناعِط وهو رَبيعةُ بن مَرْثَد بن جُشَم بن حاشد بن جُشَم بن خَيْوان بن نَوْف بن هَمْدان. ⦗٩٦٠⦘\nمرثد: بالثاء المثلثة، والراء.\nوجُشَم: بضم الجيم، وفتح الشين المعجمة.\nوحَاشد: بالحاء المهملة، والشين المعجمة.\nوخَيْوان: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان.\nونَوْف: بفتح النون، وسكون الواو، وبالفاء.\nوهَمْدان: بفتح الهاء، وسكون الميم، وبالدال المهملة.\nوناعط: اسمُ جبل نزل به رَبيعةُ بن مَرثد فسُمي به، وغلب عليه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠٣) الأنساب (٥٥١/ب) .","vol":"12","page":959},{"text":"<span data-type=\"title\" id=toc-5472>[٢٨٠٤] النَّجَّاريّ</span>\nالنَّجَّاريّ: بتشديد الجيم، والراء، منسوب إلى النَّجَّار، وهو تَيم اللاَّت بن ثعلبةَ بن عمرو بن الخزرج، قيل: سُمي به لأنه اختَتَنَ بقَدُومِ، وقيل: لأنه ضربَ رجلًا بقَدُوم.\nوبنو النَّجار: بطنُ من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠٤) المصدر السابق (٥٥٤/أ) .","vol":"12","page":960},{"text":"<span data-type=\"title\" id=toc-5473>[٢٨٠٥] النَّخَعي</span>\nالنَّخَعي: بفتح النون، وفتح الخاء المعجمة.\nمنسوب إلى النَّخَع واسمه حبيب بن عَمرو بن عوف بن عُلَة بن جَلْد بن مالك بن أُدَد بن زيد بن يَشْجب بن عَرِيب بن زيد بن كهلان، وقيل: النَّخَعُ هو ابن عَامر بن عَمرو.\nوعُلَة: بفتح العين المهملة، وتخفيف اللام.\nوجَلْد: بفتح الجيم، وسكون اللام.\nوأُدد: بضم الهمزة، وفتح الدال المهملة الأولى.\nويَشْجُب: بفتح الياء تحتها نقطتان وسكون الشين المعجمة، وضم الجيم، وبالباء الموحدة.\nوعَرِيب: بفتح العين المهملة، وكسر الراء، وبياء بعدها باء موحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠٥) المصدر السابق (٥٥٧/أ- ب) .","vol":"12","page":960},{"text":"<span data-type=\"title\" id=toc-5474>[٢٨٠٦] النَّدَبي</span>\nالنَّدَبي بفتح النون، وفتح الدال المهملة، وبالباء الموحدة.\nمنسوب إلى النَّدب بن الهَون بن الهناء بن الأَزْدِ بن الغَوث وقيل: فيه غير ذلك.\nالهَون: بفتح الهاء، وبالنون.\nوالهِنْاء: بكسر الهاء، وسكون النون، وبعدها همزة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠٦) المصدر السابقة (٥٥٨ / أ) .","vol":"12","page":960},{"text":"<span data-type=\"title\" id=toc-5475>[٢٨٠٧] النَّسائي</span>\nالنَّسَائي: بفتح النون، وتخفيف السين المهملة، وبالمدّ والهمزة.\nمنسوب إلى مدينة نَسا من خُراسان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠٧) السابق (٥٥٩/ب) .","vol":"12","page":960},{"text":"<span data-type=\"title\" id=toc-5476>[٢٨٠٨] النَّصْري</span>\nالنَّصْري: بفتح النون، وسكون الصاد المهملة، وبالراء.\nمنسوب إلى نَصْر بن مُعاويةَ بن بكر بن هَوازن، بطن من قَيْس عَيلان، وإلى نَصْر بن قُعَيْن، بطن من بني أسدِ بن خزيمةَ، فمن الأولِ أوس بن الحَدَثان النَّصْري.\nقُعَيْن: بضم القاف، وفتح العين المهملة، وسكون الياء، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠٨) المصدر السابق (٥٦٢/ب) .","vol":"12","page":960},{"text":"<span data-type=\"title\" id=toc-5477>[٢٨٠٩] النُّفَيْلي</span>\nالنُّفَيْلي بضم النون، وفتح الفاء، وسكون الياء، وباللام، هو عبد الله بن محمد، شيخُ أبي داود السجستاني منسوب إلى أحد آبائه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٠٩) المصدر السابق (٥٦٦/ب) .","vol":"12","page":961},{"text":"<span data-type=\"title\" id=toc-5478>[٢٨١٠] النُّكْرِي</span>\nالنُّكْرِي بضم النون، وسكون الكاف، وبالراء.\nمنسوب إلى نُكْرَةَ بن لُكَيْز بن أَفْصَا بن عبد القيس.\nلُكَيْز: بضم اللام، وفتح الكاف، وسكون الياء، وبالزاي.\nوأفْصا: بفتح الهمزة، وسكون الفاء، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١٠) المصدر السابق (٥٦٨/ب) .","vol":"12","page":961},{"text":"<span data-type=\"title\" id=toc-5479>[٢٨١١] النَّمَري</span>\nالنَّمَرِي: بفتح النون، وفتح الميم.\nمنسوب إلى النَّمِر بن قَاسط بن هِنْب بن أَفْصَا بن دُعْمي بن جَدِيلة بن أسد بن ربيعة، منهم صُهَيب بن سِنان، وإلى النَّمِر بن عُثْمَان بن نَصر بن زَهران بن كعب بن الحارث بن كعب بن عبد الله بن مَالك بن نصر بن الأَزْد، منهم سلاَّم بن مِسكين، وإلى النَّمِر بن تَغلب بن حُلوان بن عِمران بن الحافِ بن قضاعة، منهم أبو ثعلبة النَّمَري الخُشْني.\nقاسط: بالقاف والسين المهملة.\nوهِنْب: بكسر الهاء، وسكون النون، وبالباء الموحدة.\nوأَفْصا: بالفاء، والصاد المهملة.\nودُعْمِيّ: بضم الدال المهملة، وسكون العين المهملة، وكسر الميم، وتشديد الياء.\nوصُهَيْب: بضم الصاد المهملة، وفتح الهاء.\nوزَهْرَان: بفتح الزاي، وبالراء، والنون.\nوسلاَّم: بتشديد اللام.\nوتغلب: بالتاء فوقها نقطتان، وغين معجمة.\nوحُلوان: بالحاء المهملة مضمومة.\nوالحافِ: بالحاء المهملة، والفاء المكسورة.\nوالخُشَني: بضم الخاء المعجمة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١١) المصدر السابق (٥٦٩/ب) .","vol":"12","page":961},{"text":"<span data-type=\"title\" id=toc-5480>[٢٨١٢] النَّوْفَلي</span>\nالنَّوْفَلي: بفتح النون، وبالفاء.\nمنسوب إلى نَوْفَل بن عبدِ منافِ بن قُصي بن كِلاب بن مرةَ، بطن من قريش.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١٢) المصدر السابق (٥٧١/ب) .","vol":"12","page":961},{"text":"<span data-type=\"title\" id=toc-5481>[٢٨١٣] النَّهْدِيُّ</span>\nالنَّهْدِيُّ: بفتح النون، وبالدال المهملة.\nمنسوب إلى نَهْد بن زَيد بن لَيث بن سُود بن أَسْلَمُ بن الحافِ بن قُضَاعة.\nسُود: جمع أسود.\nوأَسْلمُ: بضم اللام.\nوالحافِ: بالحاء المهملة والفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١٣) المصدر السابق (٥٧٣/أ) .","vol":"12","page":961},{"text":"<span data-type=\"title\" id=toc-5482>[٢٨١٤] النِّهْمِي</span>\nالنِّهمي: بكسر النون.\nمنسوب إلى نِهْم بن رَبيعةَ بن مَالك بن مُعاوية بن صَعْب بن معاوية بن كبير بن مالك بن جُشَم بن خَيْوان بن نَوْف بن هَمْدان.\nكبير: ضد صغير.\nوباقي النسب تقدَّم ضبطه في الناعطي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١٤) السابق (٥٧٤ /أ) .","vol":"12","page":961},{"text":"<span data-type=\"title\" id=toc-5483>[٢٨١٥] النَّيْسابُوري</span>\nالنَّيْسابُوري: بفتح النون، وسكون الياء تحتها نقطتان، وبسين مهملة، وبالباء الموحدة المضمومة.\nمنسوب إلى مدينِة نيْسابُور وهي أم مدن خُراسان وكُرسيُّ مُلكِها في أيام الفرس وبعدَهم إلى أن خُربت لما نهبَها الأتراكُ المعروفون بالغُزّ في أيام السلطانِ سَنجر بن ملك شاه السَّلجوقي في سنة ثمان وأربعين وخمسمائة، والعامة تسميها نَشاوور (١) بنون، وشين معجمة.\n_________\n(١) في م: نشاور، وما أثبتناه من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١٥) السابق (٥٧٤ /ب) .","vol":"12","page":962},{"text":"<span data-type=\"title\" id=toc-5484>حرف الواو</span>\nويشتمل على أربعة فصول\n<span data-type=\"title\" id=toc-5485>الفصل الأول: في الأسماء</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-5486>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-5487>[٢٨١٦] وابِصةُ بنُ مَعْبد</span>\nهو أبو شدَّاد، وقيل: أبو قِرْصَافةَ، وقيل: أبو سَالم، وابِصةُ بنُ مَعْبد بن مَالك، وقيل: وابِصةُ بنُ معبدِ بن عُتْبة بن قَيس بن كعب، من بني أسد بن خزيمة الأَسديُّ. نزل الكوفةَ ثم تحوّل إلى الجزيرِة، ومات بالرقة.\nروى عنه زياد بن أبي الجعد.\nقِرْصَافة: بكسر القاف، وبالصاد المهملة، والفاء.\nووابِصة: بكسر الباء الموحدة، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١٦) تهذيب الكمال (٣/٧٥٢٣)، تهذيب التهذيب (١١/١٠٠، ١٧٣)، تقريب التهذيب (٢/٣٢٨)، الكاشف (٣/٢٣٢)، تاريخ البخاري الكبير (٨/١٨٧)، الجرح والتعديل (٩/٤٧)، الثقات (٣/٤٣١)، أسد الغابة (٥/ ٤٢٧)، الاستيعاب (١/١٥٦٣)، تجريد أسماء الصحابة (٢/١٢٥)، الإصابة (٦/٥٩٠)، الحلية (٢/٢٣)، طبقات ابن سعد (١/٢٩٢)، تراجم الأحبار (٤/٢٠٣)، البداية والنهاية (٥/٨٨)، أسماء الصحابة الرواة (ت١٧٣) .","vol":"12","page":965},{"text":"<span data-type=\"title\" id=toc-5488>[٢٨١٧] واثِلة بن الأَسْقع</span>\nهو أبو الأَسْقَع، ويقال: أبو قِرْصافةَ، ويقال: أبو مُحمد واثِلةُ بن الأَسْقَع بن عبدِ العُزّى بن عبد يالِيل بن ناشِب بن غِيَرَة بن سعد بن لَيث بن بكر بن عبد مَناة بن علي بن كِنانة الليثيّ، وقيل: واثِلةُ بن الأَسْقَع بن كَعب بن عَامر بن ليث بن بكر، والأول أكثرُ وأصحُّ، أسلم والنبيُّ - ﷺ- يجهَّزُ إلى تَبوك، ويقال: إنه خدمَ النبيَّ - ﷺ- ثلاثَ سنين، وكان من أهل الصُّفَّة، نزلَ البصرةَ، ثم نزل الشامَ، وكان منزلُه على ثلاثة فراسخ من دمشقَ بقريَة يقال لها: البلاط، ثم تحوَّل إلى بيتِ المقدس، ومات بها، وهو ابن مائة سنة، وقيل: بل مات بدمشق سنة خمس أو ست وثمانين، وله ثمان وتسعون سنة.\nروى عنه مكحولُ، وعبدُ الله بن عامِر اليَحْصبيّ، وأبو المَليح بن أُسامةَ الهذلي.\nالأَسْقَع: بفتح الهمزة، وسكون السين المهملة، وفتح القاف، وبالعين المهملة.\nوقِرْصَافة: بكسر القاف، وسكون الراء، وبالصاد المهملة، وبالفاء.\nوواثِلة: بكسر الثاء المثلثة.\nوياليل: بياءين معجمتين بنقطتين تحتها، واللامين الأولى مكسورة. ⦗٩٦٦⦘\nونَاشِب: بالنون، وكسر الشين المعجمة، وبالباء الموحدة.\nوغِيَرة: بكسر الغين المعجمة، وفتح الياء تحتها نقطتان، وبالراء.\nواليَحْصَبيّ: بفتح الياء تحتها نقطتان، وسكون الحاء المهملة، وكسر الصاد المهملة، وفتحها، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١٧) تهذيب الكمال (٣/١٤٥٧)، تهذيب التهذيب (١١/١٠١، ١٧٤)، تقريب التهذيب (٢/٣٢٨)، الكاشف (٣/٢٣٢)، تاريخ البخاري الكبير (٨/١٨٧)، تاريخ البخاري الصغير (١/١٨٤)، الجرح والتعديل (٩/٤٧)، الثقات (٣/٤٢٦)، أسد الغابة (٥/٤٢٨)، طبقات الحفاظ (٤٢)، سير الأعلام (٣/٣٨٣)، الاستيعاب (١/ ١٥٦٣)، تجريد أسماء الصحابة (٢/ ١٢٥)، الإصابة (٦/٥٩١)، الحلية (٢/٢١)، طبقات ابن سعد (١/٣٠٥)، التاريخ ابن معين (٢/٤٠)، أسماء الصحابة الرواة (ت٥٩) .","vol":"12","page":965},{"text":"<span data-type=\"title\" id=toc-5489>[٢٨١٨] وائلُ بن حُجْر</span>\nهو أبو هُنَيدة، وائلُ بن حُجر بن ربيعةَ بن وايل بن يَعْمَر الحضرميُّ، كان قَيْلًا من أَقْيال حضرموت، وكان أبوه من ملوكِهم، وفد على النبيِّ - ﷺ- فأسلم. ويقال: إنه بشَّرَ به النبيُّ - ﷺ- أصحابَه قبلَ قدومِه، وقال: «يأتيكم وايلُ بن حجر من أرض بَعيدة من حضرموت طائعًا راغبًا في اللهِ ﷿ وفي رسولِه، وهو بقيةُ أبناء الملوك» . فلمَّا دخلَ عليه رحّبَ به وأدناه من نفسِه، وبسطَ له رداءه، فأجلسَه عليه، وقال: «اللهُمَّ بارك في وايل، وولده، وولد ولده» واستعملَه على الأقيالِ من حضرموت.\nروى عنه ابناه علقمةُ، وعبدُ الجبَّار، وكليبُ بن شِهاب، وعبد الرحمن اليَحْصِبي.\nهُنَيْدة: بضم الهاء، وفتح النون.\nويَعْمَر: بفتح الياء تحتها نقطتان، وفتح الميم.\nواليَحْصَبيّ: بفتح الياء تحتها نقطتان، وسكون الحاء المهملة، وكسر الصاد المهملة، وفتحها، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١٨) سير أعلام النبلاء (٢/٥٧٢) .","vol":"12","page":966},{"text":"<span data-type=\"title\" id=toc-5490>[٢٨١٩] وَحْشِيُّ بن حَرْب</span>\nهو أبو دَسْمة وَحْشِيُّ بنُ حَرْب الحبشيُّ، من سودان مكةَ مولى جُبَيْر بن مُطعم، وهو الذي قتل حمزةَ بن عبدِ المُطلب يوم أحد، وكان وحْشي يومئذ كافرًا، أسلم بعد الطائف، وشهد اليمَامة، وزَعم أنه قتلَ مُسَيْلَمة، فقال: قتلتُ خيرَ الناسِ وشرَّ الناس بحربتي هذه، نزل الشَّامَ، وماتَ بحمص.\nروى عنه ابناه إسحاقُ، وحربُ، وجعفرُ بن عمرو بن أميَّةَ الضّمْري.\nدَسْمة: بفتح الدال المهملة، وسكون السين المهملة.\nووَحْشِيّ: بفتح الواو، وسكون الحاء المهملة، وكسر الشين المعجمة، وتشديد الياء.\nوحَرْب: بفتح الحاء المهملة، وسكون الراء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨١٩) تهذيب الكمال (٣/١٤٦٠)، تهذيب التهذيب (١١/١١١ (١٩٦)، تقريب التهذيب (٢/٣٣٠)، خلاصة تهذيب الكمال (٣/١٢٨)، الكاشف (٣/٢٣٤)، الذيل على الكاشف (رقم ١٤٣٦)، تاريخ البخاري الكبير (٨/١٨٠)، الجرح والتعديل (٩/٤٥، ١٩٥)، ميزان الاعتدال (٤/٣٣١)، لسان الميزان (٤/١٥٦٤)، تجريد أسماء الصحابة (٢/١٢٧)، الإكمال (٧/٣٩٠)، الإصابة (٦/٦٠١)، المغني (٦٨٣٠)، الأنساب (١٣/٢٨٩)، طبقات ابن سعد (٢/٤٢، ٦٨، ٣/٥٧٣)، البداية والنهاية (٤/٢٠)، تاريخ الثقات (٤٦٤)، أسماء الصحابة الرواة (ت٣١٥)، الثقات (٣/٤٣٣) .","vol":"12","page":966},{"text":"<span data-type=\"title\" id=toc-5491>[٢٨٢٠] الوَليدُ بنُ عُقْبَةَ</span>\nهو أبو وَهْبِ الوليدُ بن عُقبةَ بن أبي مُعَيْط واسم أبي مُعَيْط أبان بن أبي عمرو واسم أبي عمرو ذَكْوان بن أُميَّة بن عبدِ شمس بن عبد مَناف القُرشي، وقيل: إن ذَكوان كان عبدًا لأميةَ فاستلحقه، وهو أخو عثمان بن عفان لأمه. ⦗٩٦٧⦘ أسلم يوم الفتح، وقد ناهز الاحتلام، ولاّهُ عثمانُ الكوفةَ وكان من رجال قريش، وشعرائهم.\nروى عنه أبو موسى الهمداني. وحدَّهُ عثمانُ في شُربِ الخمرِ، ولأجلهِ عزلَه عن الكوفة، ومات بالرَّقَّة.\nمُعَيْط: بضم الميم، وفتح العين المهملة، وسكون الياء تحتها نقطتان، وبالطاء المهملة.\nوأَبان: بفتح الهمزة، وتخفيف الباء الموحدة.\nوذَكوان: بالذال المعجمة المفتوحة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢٠) تهذيب الكمال (٣/١٤٧١)، تهذيب التهذيب (١١/١٤٢ (٢٤٠)، تقريب التهذيب (٢/٣٣٤)، خلاصة تهذيب الكمال (٣/١٣٢)، الكاشف (٣/٢٤٠)، تاريخ البخاري الكبير (٨/١٤٠، ٩/١٢٩)، الجرح والتعديل (٩/٨)، الثقات (٣/٤٢٩)، أسد الغابة (٥/٤٥١)، سير الأعلام (٣/٤١٢)، الاستيعاب (٤/١٥٥٢)، شذرات الذهب (١/٣٥، ٣٦، ٦٦، ٧٢)، تجريد أسماء الصحابة (٢/١٢٩)، الإصابة (٦/٦١٤)، العبر (٢٨، ٢٩)، تراجم الأحبار (٤/٢١٠، ٦/١٢، ١١٦، ٨/٢٣٠، ٩/٢٠٥) والفهارس، البداية والنهاية (٨/٢١٤)، أسماء الصحابة الرواة (ت٤٣٤) .","vol":"12","page":966},{"text":"<span data-type=\"title\" id=toc-5492>[٢٨٢١] الوَليدُ بنُ الوليدِ</span>\nهو الوَليدُ بن الوليد بن المغيرةَ بن عبد الله بن عمر بن مخزوم القُرشي المَخْزوميُّ أخو خالد بن الوليد، أُسرَ يومَ بدر كافرًا، وفداه أخواه خالد، وهشام، فلمَّا فُدي أسلم، فقيل له: هلاَّ أسلمت قبلَ أن تُفتدى، فقال: كرهتُ أن تظنون أني أسلمتُ جزعًا من الإِسار فحبسوه بمكة، وكان النبيُّ - ﷺ- يدعو له في القنوت مع من يدعو لهم من المُستضعفين بمكة، ثم أفلتَ من إسارهم ولحقَ برسولِ الله - ﷺ- وشَهدَ عُمرةَ القضية.\nروى عنه عبد الله بن عمرو بن العاص، وأبو هريرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢١) أسد الغابة (٥/٤٥٤)، الإصابة (٣/٦٣٩) .","vol":"12","page":967},{"text":"<span data-type=\"title\" id=toc-5493>[٢٨٢٢] وَهْب بن حذيفة</span>\nهو وَهْب بنُ حُذيفةَ الغِفاريُّ، ويقال: المُزَنيُّ، يُعدُّ في أهل المدينة.\nروى عنه وَاسعُ بن حَبّان، وحديثُهُ عند أهلِ المدينةِ.\nحَبَّان: بفتح الحاء المهملة، وتشديد الباء الموحدة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢٢) تهذيب الكمال (٣/١٤٧٨)، تهذيب التهذيب (١١/١٦٢ (٢٧٤)، تقريب التهذيب (٢/٣٣٨)، خلاصة تهذيب الكمال (٣/١٣٦)، الكاشف (٣/٣٤٤)، تاريخ البخاري الكبير (٨/١٥٨)، الجرح والتعديل (٩/٢٢)، الثقات (٣/٤٢٧)، أسد الغابة (٥/٤٥٦)، الاستيعاب (٤/١٥٦٠)، تجريد أسماء الصحابة (٢/١٣٠)، الإصابة (٦/٦٢٢)، أسماء الصحابة الرواة (ت٤٨٠) .","vol":"12","page":967},{"text":"<span data-type=\"title\" id=toc-5494>[٢٨٢٣] وَهْب بن زمعة</span>\nهو أبو عبد الله وَهْب بن زَمْعَة بن الأسْود بن المُطلب بن أسد بن عبد العُزَّى القُرشي الأسديُّ، أخو سودة زوج النبي - ﷺ- من مُسلمةِ الفَتحِ له ذِكْر في التحلل من الحجِ في حديثِ أم سلمة (١) .\nزَمعَة: بفتح الزاي، وسكون الميم وفتحها، وفتح العين المهملة.\n_________\n(١) انظر الحديث رقم (١٦١١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢٣) تهذيب الكمال (٣/١٤٧٩)، تهذيب التهذيب (١١/١٦٥ (٢٨٢)، تقريب التهذيب (٢/٣٣٩)، خلاصة تهذيب الكمال (٣/١٣٧)، الكاشف (٣/١٢٤٥)، الثقات (٥/٤٨٩) والحاشية.","vol":"12","page":967},{"text":"<span data-type=\"title\" id=toc-5495>[٢٨٢٤] وَهْب بن عبد الله</span>\nهو أبو جُحَيْفة وَهْب بن عبد الله، وقيل: ابن وهب بن مسلم بن جُنَادة بن جُنْدب بن حبيب بن سُواءة بن عامر بن صعصعة السُّوائي العَامري، نزل بالكوفة وكان من صغار الصحابة، ذُكر أن النبي - ﷺ- توفي، ولم يبلغ الحلم ولكنه سمع منه، وروى عنه، وكان جعله عليُّ بن أبي طالب على بيت المال بالكوفة، وشهد معه مشاهدَه كلَّها، ومات بالكوفة سنة أربع وسبعين.\nروى عنه ابنه عَوْن، وأبو إسحاق السَّبِيعي، وعلي بن الأرقم والحكم بن عُتَيْبة، وعبد الله بن شَرِيك.\nجُحَيفة: بضم الجيم، وفتح الحاء المهملة، وبالفاء.\nوجُنَادة: بضم الجيم، وتخفيف النون.\nوجُنْدب: بضم الجيم، وسكون النون، وبالباء الموحدة.\nوسُواءة: بضم السين المهملة، وتخفيف الواو، وبالمد، والهمزة.\nوعَون: بفتح العين المهملة، وبالنون.\nوالسَّبيعي: بفتح السين المهملة، وكسر الباء الموحدة.\nوعُتَيْبة: بضم العين المهملة، وفتح التاء فوقها نقطتان، وسكون الياء، وبالباء الموحدة.\nوشَريك: بفتح الشين المعجمة، وكسر الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢٤) تهذيب الكمال (٣/١٤٧٨)، تهذيب التهذيب (١١/١٦٤ (٢٨١)، تقريب التهذيب (٢/٣٣٨)، الكاشف (٣/٣٤٤)، تاريخ البخاري الكبير (٨/١٦٣)، الجرح والتعديل (٩/٢٣)، معجم الثقات (٣٥٤)، تنقيح المقال (١٢٧٠٣)، الإصابة (٦/٦٢٦)، التاريخ لابن معين (٢/٥٢) .","vol":"12","page":968},{"text":"<span data-type=\"title\" id=toc-5496>[٢٨٢٥] وَهْب بن عمير</span>\nهو وَهْب بن عُمير بن وَهْب بن خلف بن وهب بن حُذَافة بن جُمَح القُرشي الجمحي. أسر يوم بدر كافرًا ثم قدم أبوه المدينةَ فأسلم فأَطْلق له النبي - ﷺ- ابنه وهبًا فأسلم، وكان له قدر وشرف، وبعثَه النبيُّ - ﷺ- إلى صفوانَ بنِ أميةَ زمَن فتحِ مكةَ يدعوه إلى الإسلام، ومات بالشام مجاهدًا.\nحُذافة: بضم الحاء المهملة، وتخفيف الذال المعجمة.\nوجُمَح: بضم الجيم، وفتح الميم، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢٥) الجرح والتعديل (٩/٢٤٢)، تاريخ البخاري الكبير (٨/١٦٤) .","vol":"12","page":968},{"text":"<span data-type=\"title\" id=toc-5497>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-5498>[٢٨٢٦] واسع بن حَبَّان</span>\nهو واسع بن حَبَّان بن مُنْقِذ بن عمرو بن مالك الأنصاري المديني تابعي جليل كثير الرواية.\nروى عن ابن عمر، وأبي سعيد الخدري، وجابر بن عبد الله، وعبد الله بن زيد بن عاصم. ⦗٩٦٩⦘\nروى عنه ابنه حبان، وابن أخيه محمد بن يحيى بن حبان.\nحَبَّان: بفتح الحاء المهملة، وتشديد الباء الموحدة، وبالنون.\nومُنْقِذ: بضم الميم، وسكون النون، وكسر القاف، وبالذال المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢٦) تهذيب الكمال (٣/١٤٥٧)، تهذيب التهذيب (١١/١٠٢ (١٧٥)، تقريب التهذيب (٢/٣٢٨)، الكاشف (٣/٢٣٢)، تاريخ البخاري الكبير (٨/١٩٠)، الجرح والتعديل (٩/٤٨)، أسد الغابة (٥/٤٣٠)، شذرات الذهب (١/٧١)، تجريد أسماء الصحابة (٢/١٢٥)، الإصابة (٦/٥٩٣، ٦٣٥)، العبر (٦٨)، نقعة الصديان (ت١٧٠)، الثقات (٥/٤٩٨) .","vol":"12","page":968},{"text":"<span data-type=\"title\" id=toc-5499>[٢٨٢٧] واقد بن عبد الله</span>\nهو واقِد بن عبد الله بن عمرَ بن الخطَّاب القُرشيُّ العَدويُّ الحجازيُّ، له ذِكْر في دخول النِّساء إلى المساجد في حرف الميم (١) .\nواقِد: بكسر القاف.\n_________\n(١) انظر الحديث رقم (٨٧٣٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢٧) تهذيب الكمال (٣/١٤٥٨، ١٤٥٩)، تهذيب التهذيب (١١/١٠٦ (١٨٢)، تقريب التهذيب (٢/٣٢٩)، خلاصة تهذيب الكمال (٣/١٢٦، ١٢٧)، الكاشف (٣/٢٣٣)، تاريخ البخاري الكبير (٨/١٧٣)، الجرح والتعديل (٩/١٤٥، ١٤٧، ١٤٩، ١٥٠، ١٥١)، رجال الصحيحين (٢١١٧)، تاريخ الإِسلام (٥/٣١١)، الثقات (٧/٥٦٠)، طبقات ابن سعد (٢/١٠، ٣/٥٧١، ٤/١٥٩، ٥/٥٢)، تراجم الأحبار (٤/١٨٨)، البداية والنهاية (٣/٢٥١، ٧/١٤٣) .","vol":"12","page":969},{"text":"<span data-type=\"title\" id=toc-5500>[٢٨٢٨] واقِد بن عمرو</span>\nهو واقِد بن عَمرو بن سَعد بن مُعاذ الأنْصاريّ الأَشْهلي.\nروى عن نافعِ بن جُبير.\nروى عنه يحيى بن سعيد، ومحمد بن عمر، وحديثُه في القيام للجنازة من كتاب الموت (١) .\n_________\n(١) انظر الحديث رقم (٨٦٣٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢٨) تهذيب الكمال (٣/١٤٥٨)، تهذيب التهذيب (١١/١٠٧ (١٨٤)، تقريب التهذيب (٢/٣٢٩) خلاصة تهذيب الكمال (٣/١٢٧)، الكاشف (٣/٢٣٣)، تاريخ البخاري الكبير (٨/١٧٤)، الجرح والتعديل (٩/١٤٦)، ميزان الاعتدال (٤/٣٣٠)، رجال الصحيحين (٢١١٨)، تراجم الأحبار (٤/ ٢٠٤)، طبقات ابن سعد (٣/٤٣٥)، الثقات (٧/٥٦٠)، تاريخ الإِسلام (٥/٢٣) .","vol":"12","page":969},{"text":"<span data-type=\"title\" id=toc-5501>[٢٨٢٩] واقِد بن محمد</span>\nهو واقِد بن محمد بن زَيد بن عبد الله بن عمرَ بن الخطَّاب العَدَويُّ، وهو أخو عمر، وزيد، وعاصم.\nروى عن أبيه.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٢٩) تهذيب الكمال (٣/١٤٥٨)، تهذيب التهذيب (١١/١٠٧ (١٨٥)، تقريب التهذيب (٢/٣٢٩)، خلاصة تهذيب الكمال (٣/١٢٦، ١٢٧)، الكاشف (٣/٢٣٣)، تاريخ البخاري الكبير (٨/١٧٣)، الجرح والتعديل (٩/١٤٥، ١٤٧، ١٤٩، ١٥٠، ١٥١)، رجال الصحيحين (٢١١٧)، تاريخ الإِسلام (٥/٣١١)، الثقات (٧/٥٦٠)، طبقات ابن سعد (٢/١٠، ٣/٥٧١، ٤/١٥٩، ٥/٥٢)، تراجم الأحبار (٤/١٨٨)، البداية والنهاية (٣/٢٥١، ٧/١٤٣) .","vol":"12","page":969},{"text":"<span data-type=\"title\" id=toc-5502>[٢٨٣٠] وايلُ بنُ عُبَيْد</span>\nهو وايلُ بن عُبَيْد، حديثه في ذِكر أولادِ النبيِّ - ﷺ- من كتاب النُّبوةِ من حرف النون (١) .\nوائِل: بالياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (٨٧٨٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣٠) راجع الحديث رقم (٨٧٨٣) .","vol":"12","page":969},{"text":"<span data-type=\"title\" id=toc-5503>[٢٨٣١] وبرة بن عبد الرحمن</span>\nهو أبو خُزيمة وَبْرة بن عبد الرَّحمن الحَارثي، يقال: المُسْلِي.\nروى عن ابن عمر، وسعيد بن جُبَيْر.\nروى عنه بَيَان بن بِشْر، ومسعر، وإسماعيل بن أبي خالد، يُعَدُّ في الكوفيين.\nخُزَيْمة: بضم الخاء المعجمة، وفتح الزاي.\nوَبْرَة: بفتح الواو، وسكون ⦗٩٧٠⦘ الباء الموحدة.\nوالمُسْلِي: بضم الميم، وسكون السين المهملة، وكسر اللام.\nوبَيان: بفتح الباء الموحدة، وتخفيف الياء تحتها نقطتان.\nوبِشر: بكسر الباء الموحدة، وسكون الشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣١) تهذيب الكمال (٣/١٤٦٠)، تهذيب التهذيب (١١/١١١ (١٩٤)، تقريب التهذيب (٢/٣٣٠)، خلاصة تهذيب الكمال (٣/١٢٨)، الكاشف (٣/٢٣٤)، تاريخ البخاري الكبير (٨/١٨٢)، الجرح والتعديل (٩/١٧٦)، تاريخ الإِسلام (٥/١٣)، الثقات (٥/٤٩٧)، الجمع بين رجال الصحيحين (رقم ٢١٢٢)، تراجم الأحبار (٤/ ٢٠٨)، الإكمال (٧/٣١٦)، تاريخ ابن معين (٣/٦٢٨)، تاريخ الثقات (٤٦٤)، معرفة الثقات (١٩٣٥) .","vol":"12","page":969},{"text":"<span data-type=\"title\" id=toc-5504>[٢٨٣٢] وَحشي بن حرب</span>\nهو وَحْشي بن حَرب بن وحشي بن حرب، مولى جُبَيْر بنِ مُطعم.\nروى عن أبيه عن جده.\nروى عنه صَدقةُ بن خالد، والوليدُ بن مُسلم، يُعدُّ في الشاميين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣٢) تهذيب التهذيب (١١/١١١ (١٩٧)، تقريب التهذيب (٢/٣٣٠)، الجرح والتعديل (٩/٤٥)، الثقات (٧/٥٦٤) .","vol":"12","page":970},{"text":"<span data-type=\"title\" id=toc-5505>[٢٨٣٣] ورَّادُ</span>\nهو أبو الورد وَرّاد كاتبُ المغيرةَ بن شُعبة، ومولاه.\nسمع المُغِيْرةَ.\nسمع منه الشَّعبيُّ، وعَبْدة بن عبد ربه، ومُسيَّبُ بنُ رافع، وعبد الملك بن عُمَيْر.\nوَرَّاد: بفتح الواو، وتشديد الراء، وبالدال المهملة.\nوعَبْدَة: بسكون الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣٣) تهذيب الكمال (٣/١٤٦٠)، تهذيب التهذيب (١١/١١٢ (١٩٨)، تقريب التهذيب (٢/٣٣٠)، خلاصة تهذيب الكمال (٣/١٢٩)، الكاشف (٣/٢٣٥)، تاريخ البخاري الكبير (٨/١٨٥)، تاريخ البخاري الصغير (١/٢٩٢)، الجرح والتعديل (٩/٢٠٦)، الثقات (٥/٤٩٨) .","vol":"12","page":970},{"text":"<span data-type=\"title\" id=toc-5506>[٢٨٣٤] الوَضَّاحُ</span>\nهو أبو عَوَانة الوَضَّاح، مولى يزيد بن عطاءَ الواسطيّ.\nسمع الحكمَ بن عُتَيْبَة، وقَتادة، وحماد بن أبي سليمان، ورأى الحسن، وابن سيرين.\nروى عنه يزيدُ بن زُرَيع، وموسى.\nعَوَانة: بفتح العين، وتخفيف الواو، وبالنون.\nوالوَضَّاح: بفتح الواو، وتشديد الضاد المعجمة، وبالحاء المهملة.\nوعُتَيْبة: بضم العين، وفتح التاء فوقها نقطتان، وسكون الياء، وبعدها باء موحدة.\nوزُرَيْع: بضم الزاي، وفتح الراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣٤) تهذيب الكمال (٣/١٤٦١)، تهذيب التهذيب (١١/١١٦ (٢٠٤)، تقريب التهذيب (٢/٣٣١)، خلاصة تهذيب الكمال (٣/١٤٠)، الكاشف (٣/٢٣٥)، تاريخ البخاري الصغير (٢/٢١٠، ٢١٢)، الجرح والتعديل (٩/١٧٣)، ميزان الاعتدال (٤/٣٣٤)، معجم طبقات الحفاظ (١٨٤)، رجال الصحيحين (٢١٢٥)، التمهيد (٨/٥٤)، تراجم الأحبار (٤/١٨٧)، تاريخ ابن معين (٣/٦٢٩)، سير الأعلام (٨/١١٦، ٢١٧) والحاشية، طبقات الحفاظ (١٠٠) .","vol":"12","page":970},{"text":"<span data-type=\"title\" id=toc-5507>[٢٨٣٥] وقدان</span>\nهو أبو يَعْفُور، وَقْدان العَبْديُّ الكوفيُّ.\nسمع عبدَ الله بن أبي أَوفى، ومُصعب بن سَعد.\nروى عنه الثوريّ، وشُعبة، وابن عُيينة.\nيَعْفُور: بفتح الياء تحتها نقطتان، وسكون العين المهملة، وضم الفاء، وبالراء.\nووَقْدَان: بفتح الواو، وسكون القاف، وبالدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣٥) سير أعلام النبلاء (٥/٢١٤) .","vol":"12","page":970},{"text":"<span data-type=\"title\" id=toc-5508>[٢٨٣٦] وَكيع بن الجَرَّاح</span>\nهو أبو سُفيان وَكيعُ بن الجَرّاح بن مليح بن عدي الرُّؤَاسيُّ الكُوفيُّ، من قيس عَيلان، وقيل: إن أصله من قرية من قُرى نَيْسابور.\nسمع إسماعيل بن أبي خَالد، وهِشام بن عُروة، وسُليمان الأَعمش، وابن جَريج، والأوْزاعي، والثوريَّ (١)، وشُعبة.\nروى عنه عبدُ الله بن المبارك، وقُتيبة بن سَعيد، وأحمدُ بنُ حنبل، ويحيى بن معين، وعلى بن المديني، وخلق كثير، قدِمَ بغدادَ، وحدَّثَ بها وهو من مشايخِ الحديثِ الثِّقاتِ المَعْمول بحديثهم، المرجوع إلى قولهم، كبيرُ القدر.\nقال يحيى بن معين: «ما رأيت أفضل من وكيع، وكان يُفتي بقول أبي حنيفة، وكان قد سمع منه شيئًا كثيرًا» .\nولد سنةَ تسع وعشرين ومائة، وقيل: سنةَ ثمان وعشرين، ومات سنة سبع وتسعين ومائة يومَ عاشوراء، ودُفن بفَيْد، وهو راجع من مكة، وقيل: بل سنة ثمان وتسعين.\nالجَرَّاح: بفتح الجيم، وتشديد الراء، وبالحاء المهملة.\nوالرُّؤَاسي: بضم الراء، وفتح الهمزة، وبالسين المهملة.\n_________\n(١) في م: زيادة الشعبي بين الأوزاعي والثوري، وهو خطأ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣٦) تهذيب الكمال (٣/١٤٦٣)، تهذيب التهذيب (١١/١٢٣ (٢١١)، تقريب التهذيب (٢/٣٣١)، خلاصة تهذيب الكمال (٣/١٢٨)، الكاشف (٣/٢٣٧)، تاريخ البخاري الكبير (٨/١٧٩)، تاريخ البخاري الصغير (٢/٢٨١)، الجرح والتعديل (٩/١٦٨)، ميزان الاعتدال (٤/٣٣٥)، البداية والنهاية (١٠/٢٤٠)، الأنساب (٦/١٨٠)، طبقات ابن سعد (٦/٢٧٥)، تاريخ الثقات (٤٦٤)، المعين (٧٣١)، الحلية (٨/٣٦٨)، تراجم الأحبار (٤/١٩٢)، الثقات (٧/٥٦٢)، نسيم الرياض (٢/٢٨٥، ٣/٤٠٩)، سير الأعلام (٩/١٤٠) والحاشية، معجم المؤلفين (١٣/١٦٦)، تاريخ بغداد (١٣/٤٦٦)، ديوان الإِسلام (ت٢١٦٧) .","vol":"12","page":971},{"text":"<span data-type=\"title\" id=toc-5509>[٢٨٣٧] الولِيدُ بنُ عُبَادةَ</span>\nهو الوليدُ بن عُبَادَةَ بن الصَّامتِ الأَنْصاريُّ المَدينيُّ.\nسمع أباه.\nروى عنه ابنه.\nعُبادة: بضم العين، وتخفيف الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣٧) تهذيب التهذيب (١١/١٣٧ (٢٢٨)، تقريب التهذيب (٢/٣٣٣)، خلاصة تهذيب الكمال (٣/١٣١)، الكاشف (٣/٢٣٩)، تاريخ البخاري الكبير (٨/١٤٨)، الجرح والتعديل (٩/٣٢)، الكامل (٧/٢٥٤٥)، الثقات (٥/٤٩٠)، طبقات ابن سعد (٨/٣٨١)، تاريخ الثقات (٤٦٥)، معرفة الثقات (١٩٤٢) .","vol":"12","page":971},{"text":"<span data-type=\"title\" id=toc-5510>[٢٨٣٨] الوليدُ بن عبدِ الملك</span>\nهو الوليد بن عبد الملك بن مروان بن الحَكم بن العاص بن أُميَّة بن عبدِ شمس القُرشيُّ الأُمويُّ، ولي الأمرَ بعد موتِ أبيهِ عبدِ الملك سنة ست وثمانين، ومات سنة ست وتسعين، له ذِكْر في حديث الإفك في تفسير سورة النور (١) .\n_________\n(١) انظر الحديث رقم (٧٢٩) ص ٢ / ٢٦٦.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣٨) سير الأعلام (٤/٣٤٧)، الشذرات (١/٣٨٨) .","vol":"12","page":971},{"text":"<span data-type=\"title\" id=toc-5511>[٢٨٣٩] الوليدُ بنُ عَطاء</span>\nهو الوليدُ بن عَطاء بن خبّاب، مولى بني الدَّيل، يُعدُّ في أهل الحجاز. ⦗٩٧٢⦘\nروى عن الحارث بن عبد اللهِ بن أبي ربيعة.\nروى عنه ابن جُريج.\nخَبَّاب: بفتح الخاء المعجمة، وتشديد الباء الموحدة الأولى.\nوالدِّيْل: بكسر الدال المهملة، وسكون الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٣٩) تهذيب الكمال (٣/١٤٧١)، تهذيب التهذيب (١١/١٤٢ (٢٣٩)، تقريب التهذيب (٢/٣٣٤)، خلاصة تهذيب الكمال (٣/١٣٢)، الكاشف (٣/٢٤٠)، تاريخ البخاري الكبير (٨/١٤٨)، الجرح والتعديل (٩/٤٥)، لسان الميزان (٧/٤٢٦)، الجمع بين رجال الصحيحين (١٠٩٦)، الثقات (٧/٥٥٣) .","vol":"12","page":971},{"text":"<span data-type=\"title\" id=toc-5512>[٢٨٤٠] الوَليدُ بنُ عُقبة</span>\nهو الوليد بن عقبة الدِّمشقيُّ وقيل: ابن عتبة، كذا أخرجه أبو داود في صلاة الاستسقاء (١)، وقال: الصوابُ ابن عتبة.\nروى عن مَعاوية بنِ صالح.\nروى عنه مُحمدُ بن عبد العزيز، وأبو داود السجستاني.\n_________\n(١) انظر الحديث رقم (٤٢٨٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤٠) الجرح والتعديل (٩/١٢)، الثقات (٩/٢٢٤) .","vol":"12","page":972},{"text":"<span data-type=\"title\" id=toc-5513>[٢٨٤١] الوَليدُ بنُ أبي الوَليد</span>\nهو أبو عُثمان الوليدُ بن أبي الوليد المدنيُّ مولى عبدِ الله بن عمر.\nسمع ابن عمر، وابن المسيب، وعبد الله بن دِينار.\nروى عنه الليْثُ، وحَيْوَة بن شُرَيْح.\nحَيْوَة: بفتح الحاء المهملة، وسكون الياء تحتها نقطتان، وفتح الواو.\nوشُرَيْح: بضم الشين المعجمة، وفتح الراء، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤١) التهذيب (١١/١٥٧)، التقريب (٢/٣٣٧) .","vol":"12","page":972},{"text":"<span data-type=\"title\" id=toc-5514>[٢٨٤٢] الولِيْدُ بنُ مُسلم</span>\nهو الوليدُ بنُ مُسلم.\nروى عن عبد الله بن العلاء.\nروى عنه محمد بن خالدِ شيخُ أبي داود.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤٢) سير الأعلام (٩/٢١١)، الشذرات (٢/٤٤٧) .","vol":"12","page":972},{"text":"<span data-type=\"title\" id=toc-5515>[٢٨٤٣] وَهْب بن كَيْسَان</span>\nهو أبو نُعَيم وَهْب بن كَيْسان، مولى الزُّبير بنِ العوَّام، حجازيّ.\nسمع جابر بن عبد الله، وعمرَ بن أبي سَلَمة.\nروى عنه عُبَيد اللهِ بن عمر، وابن عَجْلان، ومالك بن أنسِ. ⦗٩٧٣⦘\nنُعَيْم: بضم النون، وفتح العين.\nوكَيْسَان: بفتح الكاف، وسكون الياء تحتها نقطتان، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤٣) تهذيب الكمال (٣/١٤٧٩)، تهذيب التهذيب (١١/١٦٦ (٢٨٦)، تقريب التهذيب (٢/٣٣٩)، خلاصة تهذيب الكمال (٣/١٣٨)، الكاشف (٣/٢٤٥)، تاريخ البخاري الكبير (٨/١٦٣، ١٦٤)، الجرح والتعديل (٩/١٠٤، ١٠٩)، سير الأعلام (٥/٢٢٦)، والحاشية، تاريخ الإِسلام (٥/١٧٩)، الثقات (٥/٤٩٠)، تراجم الأحبار (٤/١٩١)، تاريخ ابن معين (٣/٦٣٦)، البداية والنهاية (١٠/٢٦)، تاريخ الثقات (٤٦٧)، معرفة الثقات (١٩٥٦) .","vol":"12","page":972},{"text":"<span data-type=\"title\" id=toc-5516>[٢٨٤٤] وَهْبُ بنُ مُنَبِّه</span>\nهو أبو عبد الله، وهبُ بنُ مُنَبِّه بن كامل بن سِيْج الصنعاني، ويقال: الذِّماري ومن أبناء فارس.\nسمع جابر بن عبد الله، وابنَ عباس.\nروى عنه [عمرو بن دينار والمغيرة بن حكيم وعوف الأعرابي وسماك بن الفضل والمنذر بن النعمان وبكار] (١) .\nمات سنة أربع عشرة ومائة.\nمُنَبِّه: بضم الميم، وفتح النون، وتشديد الباء الموحدة، وكسرها.\nوسِيْج: بكسر السين المهملة، وسكون الياء تحتها نقطتان، وبالجيم، وقال أحمد بن حنبل: بفتح السين.\n_________\n(١) بياض في الأصلين، والزيادة بين حاصرتين من \" الجرح والتعديل \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤٤) تهذيب الكمال (٣/١٤٨٠)، تهذيب التهذيب (١١/١٦٦ (٢٨٨)، تقريب التهذيب (٢/٣٣٩)، خلاصة تهذيب الكمال (٣/١٣٨)، الكاشف (٣/٢٤٥)، ديوان الإسلام (ت٢١٦٦)، تاريخ البخاري الكبير (٨/١٦٤)، تاريخ البخاري الصغير (١/٢٥٢، ٢٧٤، ٢/٣٣)، الجرح والتعديل (٩/١١٠)، ميزان الاعتدال (٤/٣٥٣)، لسان الميزان (٧/٤٢٨)، المشتبه (٩، ٤٠٥)، معجم طبقات الحفاظ (١٨٥)، تاريخ الثقات (٤٦٧)، مقدمة الفتح (٤٥٠)، الحلية (٤/٢٣)، تراجم الأحبار (٤/٢١٨)، نسيم الرياض (١/٣٦٩)، البداية والنهاية (٩/٢٧٦)، سير الأعلام (٤/٥٥٤)، والحاشية، تاريخ الإسلام (٥/١٤)، ضعفاء ابن الجوزي (٣/١٨٩)، الثقات (٥/٤٨٧) .","vol":"12","page":973},{"text":"<span data-type=\"title\" id=toc-5517>[٢٨٤٥] وُهَيْبُ بنُ خالد</span>\nهو أبو بكر وُهَيْبُ بنُ خالد البَصريُّ، صاحبُ الكَرَابيس.\nسمع أيوب، وهشام بن عروة، وعُبَيْدَ الله بن عمَر.\nروى عنه عبدُ الله بن المُبارك، وعبد الرحمن بن مَهْدي، ومعلّى بن أَسد، وسُليمان بن حرب.\nمات سنة خمس وستين ومائة، وله ثمان وخمسون سنة.\nوُهَيْب: تصغير وهب.\nوالكرابِيس: بتخفيف الراء، وكسر الباء الموحدة، وبالسين المهملة.\nومُعلَّى: بتشديد اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤٥) سير أعلام النبلاء (٨/٢٢٣)، شذرات الذهب (٢/٢٩٣) .","vol":"12","page":973},{"text":"<span data-type=\"title\" id=toc-5518>الفرع الثالث: في جماعة متفرقة</span>\n<span data-type=\"title\" id=toc-5519>[٢٨٤٦] وَرَقةُ بنُ نَوْفل</span>\nهو ورقةُ بن نوفل بن أَسدِ عبد العُزَّى بن قُصي بن كلاب بن مُرَّةَ بن كعب بن لؤي بن غَالب القُرشيُّ، كان تنصَّر في الجاهلية، وقرأ الكتاب. وهو ⦗٩٧٤⦘ ابن عمُّ خديجةَ بنت خُويلد زوج النبي - ﷺ-، له ذِكْر في بدء الوحي في حديث عائشة (١) .\n_________\n(١) انظر الحديث رقم (٨٨٤٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤٦) تاريخ الطبري (٢/٢٤٤)، أسد الغابة (٥/٤٤٧) .","vol":"12","page":973},{"text":"<span data-type=\"title\" id=toc-5520>[٢٨٤٧] الوَليدُ بنُ عُتبةَ</span>\nهو الوليدُ بن عُتْبَةَ بنِ ربيعة بنِ عبدِ شمْس بن عبد مناف القُرشيُّ. جاهلي، له ذِكْر في غزوة بدر (١)، قُتل بها مشركًا، وهو الذي جاءَ ذكرهُ في المبُارزين الثلاثةِ يومَ بدر.\n_________\n(١) انظر الحديث رقم (٦٠٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤٧) الروض الأنف (١/١٢١) .","vol":"12","page":974},{"text":"<span data-type=\"title\" id=toc-5521>الفصل الثاني: في الكنى</span>\n[]<span data-type=\"title\" id=toc-5522> أبو واقد الليثي</span>\nاسم أبي واقِد - بكسر القاف- الليثي الحارث بن عوف. صحابي.","vol":"12","page":974},{"text":"[]<span data-type=\"title\" id=toc-5523> أبو وايل</span>\nاسم أبي وايل - بكسر الياء تحتها نقطتان - شَقِيق بن سلمة، تابِعي.\nشَقِيق: بفتح الشين المعجمة، وكسر القاف الأولى.","vol":"12","page":974},{"text":"<span data-type=\"title\" id=toc-5524>[٢٨٤٨] أبو وايل القَّاص</span>\nهو أبو وايل القَّاص، قاص أهلِ صنعاء.\nروى عن عروة بن محمد.\nروى عنه إبراهيم بن خالد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤٨) التهذيب (١٢/٢٧١)، الجرح والتعديل (٩/٤٥٢) .","vol":"12","page":974},{"text":"<span data-type=\"title\" id=toc-5525>[٢٨٤٩] أبو الورد</span>\nهو أبو الورد بن ثُمامَةَ: بضم الثاء المثلثة، تابعي.\nروى عن عليِّ بن أبي طالب.\nروى عنه الجُريري: بضم الجيم، وفتح الراء الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٤٩) تهذيب (١٢/٢٧١ رقم ١٢٤١)، تقريب التهذيب (٢/٤٨٦)، التاريخ الكبير (٩/٧٩)، الجرح والتعديل (٩/٤٥١)، مجمع (٥/٢٨٣)، تفسير الطبري (١٥/١٨٦٥٠) .","vol":"12","page":974},{"text":"[]<span data-type=\"title\" id=toc-5526> أبو الوَضِيء</span>\nاسم أبي الوَضِيء - بفتح الواو، وكسر الضاد المعجمة، وبعدها همزة - عبَّاد بن نُسَيب القَيْسي، تابعي.\nعَبَّاد: بتشديد الباء الموحدة.\nونُسَيْب: بضم النون، وفتح السين المهملة، وسكون الياء، وبعدها باء موحدة.","vol":"12","page":974},{"text":"[]<span data-type=\"title\" id=toc-5527> أبو الوقْت</span>\nاسم أبي الوقت عبدُ الأَوَّلِ بنِ شُعيب الصُّوفي.","vol":"12","page":975},{"text":"<span data-type=\"title\" id=toc-5528>[٢٨٥٠] أبو الوليد</span>\nهو أبو الوليد غيرُ منسوب هكذا ذكره مُسلم في «كتاب الكُنى» ولم يُسمِّه، ولا نسبه. وكذلك أخرَجَ حديثه أبو داود في حصى المسجدِ (١) ولم يسمه، وهو تابعي.\nروى عن ابن عمر.\nروى عنه عمَرُ بنُ سُلَيمِ البَاهلي.\n_________\n(١) انظر الحديث رقم (٨٧٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥٠) التهذيب (١٢/٢٧٤)، الكاشف (٣/٢٤٤) .","vol":"12","page":975},{"text":"<span data-type=\"title\" id=toc-5529>[٢٨٥١] أبو وهب الجُشَمِي</span>\nاسم أبي وهب الجُشَمي كنيتُه، وله صحبة ورواية.\nروى عنه عَقِيل بن شَبِيب، حديثه في كتاب الأسماءِ من حرف الهمزة (١) .\nالجُشَمي: بضم الجيم، وفتح الشين المعجمة، وكسر الميم.\nوعَقِيل: بفتح العين المهملة، وكسر القاف.\nوشَبِيب: بفتح الشين المعجمة، وكسر الباء الموحدة الأولى.\n_________\n(١) انظر الحديث رقم (١٤٧) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥١) تهذيب (١٢/٢٧٤ رقم ١٢٥٨)، تقريب (٢/٤٨٧)، أسد الغابة (٦/٣٢٩)، الكاشف (٣/ ٣٨٨)، الإصابة (٧/٤٦٢)، الكنى والأسماء (١/٥٩)، الخلاصة (٣/٢٥٣) تهذيب الكمال (٣/١٦٥٨)، تجريد أسماء الصحابة (٢/١١) .","vol":"12","page":975},{"text":"<span data-type=\"title\" id=toc-5530>[٢٨٥٢] أبو وهب الجمحي</span>\nاسم أبي وهب الجُمَحي صَفْوَان بنُ أُميَّةَ، صحابي.\nالجُمَحِي: بضم الجيم، وفتح الميم، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥٢) الشذرات (١/٢٢٩)، تهذيب الكمال (١٣/١٨٠) . ط. دار الرسالة.","vol":"12","page":975},{"text":"[]<span data-type=\"title\" id=toc-5531> أبو وهب الجَيْشَاني</span>\nاسم أبي وهب الجَيْشَاني دَيْلم بن الهَوْشع، تابعي.\nالجَيْشَاني: بفتح الجيم، وسكون الياء تحتها نقطتان، وبالشين المعجمة، وبالنون.\nودَيْلم: بفتح الدال المهملة، وسكون الياء تحتها نقطتان.\nوالهَوْشَع: بفتح الهاء، وسكون الواو، وبالشين المعجمة، والعين المهملة.","vol":"12","page":975},{"text":"[]<span data-type=\"title\" id=toc-5532> أبو وَهب الكَلاعي</span>\nهو أبو وهب عُبَيْدُ اللهِ بن عُبَيْدِ الكَلاعي.\nروى عن مكحول.\nعُبَيْد الله، وعُبَيْد: مصغران.\nوالكَلاعي: بفتح الكاف.","vol":"12","page":975},{"text":"<span data-type=\"title\" id=toc-5533>[٢٨٥٣] أمُّ وَرقةَ</span>\nهي أم ورقةَ بنت نوفل الأَنصارية، وقيل: أمُّ ورقةَ بنت عبدِ الله بن ⦗٩٧٦⦘ الحارث بن عُوَيْمر، كان رسولُ الله - ﷺ- يزورها، ويسميها الشَّهيدة، وكانت قد جمعتِ القرآنَ، وكانت تؤمُ أهلَ دارِها.\nروى عنها عبدُ الرَّحمن بنِ خَلاّد، لها ذِكْر في صلاة الجماعة (١) .\nخَلاَّد: بفتح الخاء المعجمة، وتشديد اللام.\n_________\n(١) انظر الحديث رقم (٣٨٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥٣) تهذيب (١٢/٤٨٢ رقم ٢٩٩٨)، تقريب (٢/٦٢٦)، أسماء الصحابة الرواة (ت٥٤٦) .","vol":"12","page":975},{"text":"<span data-type=\"title\" id=toc-5534>الفصل الثالث: في الأبناء</span>\n<span data-type=\"title\" id=toc-5535>[٢٨٥٤] ابن وضَّاح</span>\nهو كذا ... (١) .\n_________\n(١) بياض في خ وم مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥٤) سير الأعلام (١٣/٤٤٥)، الشذرات (٣/٣٦٢) .","vol":"12","page":976},{"text":"[]<span data-type=\"title\" id=toc-5536> ابن وَعْلَة</span>\nهو عبدُ الرحمن بن وَعْلَة السَّبئيُّ، تابعي.\nوَعْلَة: بفتح الواو وسكون العين، وفتح اللام.\nوالسَّبئي: بفتح السين المهملة، وفتح الباء الموحدة، وبعدها همزة مكسورة.","vol":"12","page":976},{"text":"[]<span data-type=\"title\" id=toc-5537> ابن وهب</span>\nاسمُ ابنِ وهب عبدُ اللهِ بن وَهْب بنِ مُسلم القُرشيّ.","vol":"12","page":976},{"text":"[]<span data-type=\"title\" id=toc-5538> بنت الوليد بن المغيرة</span>\nهي أم حكيم بنت الوليدِ بن المغيرة صحابية، تقدَّم ذكرها في حرف الحاء.","vol":"12","page":976},{"text":"<span data-type=\"title\" id=toc-5539>الفصل الرابع: في النسب</span>\n<span data-type=\"title\" id=toc-5540>[٢٨٥٥] الوَادِعي</span>\nالوَادِعي: بكسر الدال المهملة، وبالعين المهملة.\nمنسوب إلى وَادِعةَ بن عمرِو بن عامر بن ناشِح بن دافع بن مَالك بن جُشَم، من بني نَوف بن هَمْدان.\nناشِح: بالنون، وكسر الشين المعجمة، وبالحاء المهملة.\nودافع: بالدال المهملة، والفاء.\nونَوْف: بفتح النون، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥٥) الأنساب (٥٧٦/أ) .","vol":"12","page":976},{"text":"<span data-type=\"title\" id=toc-5541>[٢٨٥٦] الوَاشِحِي</span>\nالوَاشِحي: بكسر الشين المعجمة، وبالحاء المهملة.\nمنسوب إلى [واشح بن الحارث بن عبد الله بن بكر بن يشكر بن مبشر بن ⦗٩٧٧⦘ صعب بن دهمان بن نصر بن زهران] (١) وهم بطن من الأزد.\nمنهم سُليمانُ بنُ حَرب الوَاشِحي.\n_________\n(١) بياض في خ وم مقداره نصف سطر وما بين حاصرتين من \" اللباب \" ٣ / ٣٤٧ و٣٤٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥٦) اللباب (٣/٣٤٧) .","vol":"12","page":976},{"text":"<span data-type=\"title\" id=toc-5542>[٢٨٥٧] الوَاقِدي</span>\nالوَاقِدي: بكسر القاف، والدال المهملة.\nمنسوب إلى واقِد جد مُحمدِ بن عمَر بن واقِد، والمرادُ به في الذِّكْر محمدُ ابنُ ابنه، وبالنسب إليه يعُرف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥٧) تقدم.","vol":"12","page":977},{"text":"<span data-type=\"title\" id=toc-5543>[٢٨٥٨] الوَاقِفِي</span>\nالواقِفي: بكسر القاف، وبعدها فاء.\nمنسوب إلى واقِف واسمه مَالك بن امرئِ القيس بن مَالك بن أوس بن حارثةَ بن ثعلبةَ بن عمرو بن عامر ماءِ السماء، بطن من الأنصار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥٨) الأنساب (٥٧٨/أ) .","vol":"12","page":977},{"text":"<span data-type=\"title\" id=toc-5544>[٢٨٥٩] الوالبي</span>\nالوَالِبي: بكسر اللام، وبالباء الموحدة.\nمنسوب إلى وَالِبَة بن الحارث بن ثَعْلَبة بن دُودَان بن أسد بن خُزَيمة.\nدُودان: بضم الدال المهملة الأولى.\nوخُزَيْمة: بضم الخاء المعجمة، وفتح الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٥٩) المصدر السابق نفس الصفحة.","vol":"12","page":977},{"text":"<span data-type=\"title\" id=toc-5545>[٢٨٦٠] الوُحاظي</span>\nالوُحَاظي: بضم الواو، وتخفيف الحاء المهملة، وبالظاء المعجمة.\nمنسوب إلى وُحاظة بن سعد بن عَوف بن عَدي بن مَالك بن زَيد بن سهل بن عمرو بن قيس بن مُعاوية بن جُشم بن عبدِ شمس بن وايل بن الغَوث، بطن من حِمْير.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦٠) نفس المصدر (٥٧٩/أ) .","vol":"12","page":977},{"text":"<span data-type=\"title\" id=toc-5546>حرف الهاء</span>\nويشتمل على ثلاثة فصول\n<span data-type=\"title\" id=toc-5547>الفصل الأول: في الأسماء</span>، وفيه قسمان\n<span data-type=\"title\" id=toc-5548>القسم الأول: في الرجال</span>، وفيه ثلاثة فروع\n<span data-type=\"title\" id=toc-5549>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-5550>[٢٨٦١] هَانئ بن نِيَار</span>\nهو أبو بُرْدَةَ هانئُ بن نِيَار، وقيل: هانِئ بن عَمرِو بن نِيَار، وقيل: اسمُه الحارثُ بن عَمرو، وقيل: مَالكُ بن هُبَيْرَةَ، والأوَّلُ أشهرُ ما قيل فيه فهو هانِئ بن نِيَار بن عَمرو بن عُبَيْد بن كلاب بن غَنْم بن هُبَيْرة بن ذَهل بن هانِئ البَلوي (١) وفي نسبه خلاف، حليفُ بني حارثةَ بنِ الخزرجِ من الأَنْصارِ، كان عَقبيًا شهدَ العقبة الثانيةَ مع السَّبْعين، وشهدَ بدرًا وما بعدها من المشاهدِ، وهو خالُ البَراءِ بنِ عازب، ولا عَقبَ له، مات في أولِ زمنِ معاوية، بعد شُهودهِ مع عليّ حروبه كلها.\nروى عنه البراءُ بن عَازب، وجَابر بن عبد الله، وعبدُ الله بن أبي بكر بن أبي الجَهم.\nبُرْدَةُ: بضم الباء الموحدة، وسكون الراء.\nوهانئ: بكسر النون، وبعدها همزة.\nونِيَار: بكسر النون، وتخفيف الياء تحتها نقطتان، وبالراء.\n_________\n(١) في خ: اللؤلؤي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦١) تهذيب الكمال (٣/١٤٣٤)، تهذيب التهذيب (١١/٢٢ (٤٧)، تقريب التهذيب (٢/٣١٥)، خلاصة تهذيب الكمال (٣/١١١)، تاريخ البخاري الكبير (٨/٢٢٧)، تاريخ البخاري الصغير (١/٦٤، ١٠٠، ١١٦، ٢٤٣)، الجرح والتعديل (٩/٩٩)، الثقات (٣/٤٣١)، أسد الغابة (٥/٣٨٢)، تجريد أسماء الصحابة (٢/١١٧)، طبقات ابن سعد (٣/٤٥١)، الإصابة (٦/٥٢٣)، الاستيعاب (٤/١٥٣٥) .","vol":"12","page":981},{"text":"<span data-type=\"title\" id=toc-5551>[٢٨٦٢] هانئ بن يزيدَ</span>\nهو أبو شُرَيح: هانئ بن يزيد بن نَهِيك بن [دريد] (١) بن سُفيان بن الضَّبَاب وهو سلمة بن الحارث بن ربيعةَ بن الحارث بن كعب الحارثيُّ، ويقال: هو هانئ بن يزيد بن كعب المَذْحجِي الكوفي، كان يُكنى في الجاهلية أبا الحكم فغيَّرَهُ النبيُّ - ﷺ- وكنَّاه بأبي شُرَيْح. شهدَ المشاهدَ كلها. ⦗٩٨٢⦘\nروى عنه ابنهُ شُرَيْح.\nشُرَيْح: بضم الشين المعجمة، وفتح الراء، وبالحاء المهملة.\nونَهِيك: بفتح النون، وكسر الهاء، وبالكاف.\nوالضَّباب: بفتح الضاد المعجمة، وتخفيف الباء الموحدة الأولى.\n_________\n(١) في خ وم فراغ قدر كلمة.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦٢) تهذيب الكمال (٣/١٤٣٤)، تهذيب التهذيب (١١/٢٣ (٤٩)، خلاصة تهذيب الكمال (٣/ ١١٢)، الكاشف (٣/٢١٨)، تاريخ البخاري الكبير (٨/٢٢٧)، الجرح والتعديل (٩/١٠٠)، الثقات (٣/٤٣٢)، أسد الغابة (٥/٣٨٣)، تجريد أسماء الصحابة (٢/١١٧)، الاستيعاب (٤/١٥٣٥)، الإصابة (٦/٥٢٣)، نقعة الصديان (ت٢٧١) .","vol":"12","page":981},{"text":"<span data-type=\"title\" id=toc-5552>[٢٨٦٣] الهِرْمَاس بنُ زِياد</span>\nهو أبو حُدَير الهِرْماس بن زِياد البَاهلي، وقيل: اسمهُ شُرَيْح، حضر حجّةَ الوداعِ وسكَنَ البَصرةَ.\nروى عنه عِكْرمةَ بنِ عمَّار، وحَنْبَل بن عبد الله، وابنه حبيب بن الهرماس.\nحُدَيْر: بضم الحاء المهملة، وفتح الدال المهملة، وسكون الياء، وبالراء.\nوالهِرْمَاس: بكسر الهاء، وسكون الراء، وبالسين المهملة.\nوزِياد: من الزيادة.\nوحَنْبَل: بفتح الحاء المهملة، وسكون النون، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦٣) تهذيب الكمال (٣/١٤٣٦)، تهذيب التهذيب (١١/٢٨ (٦٢)، تقريب التهذيب (٢/٣١٦)، خلاصة تهذيب الكمال (٣/١١٢)، الكاشف (٣/٢١٩)، تاريخ البخاري الكبير (٨/٢٤٦)، الجرح والتعديل (٩/١١٨)، الثقات (٣/٤٣٧)، أسد الغابة (٥/٣٩٣)، تجريد أسماء الصحابة (٢/١١٩)، طبقات ابن سعد (٥/٥٥٣)، الإصابة (٦/٥٣٢)، الاستيعاب (٤/١٥٤٨) .","vol":"12","page":982},{"text":"<span data-type=\"title\" id=toc-5553>[٢٨٦٤] هَزَّال</span>\nهو أبو نُعَيم هَزّال بن ذباب بن يَزيد بن كُليب بن عامر بن خُزَيمةَ بن مازن بن الحارث بن سَلاَمان بن أسلم الأَسْلمي.\nروى عنه ابنه نُعيْم، ومحمد بن المُنْكَدِر، له ذِكْر في حديث ماعِز ورجمه (١)، ومن الناس من يقول: إنَّ محمدَ بنَ المنكدر إنما روى عن نُعَيْم عن أبيه هزَّال.\nنُعَيْم: بضم النون، وفتح العين.\nوهَزّال: بفتح الهاء، وتشديد الزاي.\nوذباب: كذا ... (٢) .\nوخُزَيْمة: بضم الخاء المعجمة، وفتح الزاي.\n_________\n(١) انظر الحديث رقم (١٨٣٦) .\n(٢) بياض في خ وم مقداره ثلاث كلمات.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦٤) تهذيب التهذيب (١١/٣١ (٦٨)، تقريب التهذيب (٢/٣١٧)، خلاصة تهذيب الكمال (٣/ ١٢٤)، الكاشف (٣/٢٢٠)، الثقات (٣/٤٣٨)، أسد الغابة (٥/٣٩٦)، تجريد أسماء الصحابة (٢/١١٩) الإصابة (٦/٥٣٦)، الاستيعاب (٤/١٥٣٨)، تبصير المنتبه (٤/١٤٥٤)، أسماء الصحابة الرواة (ت٣٦١) .","vol":"12","page":982},{"text":"<span data-type=\"title\" id=toc-5554>[٢٨٦٥] هشام بن العاص</span>\nهو هشام بن العاص بن وايل السَّهميُّ، أخو عَمرو بن العاص، وقد تقدم تمام نسبه عند ذكر أخيه، كان قديم الإسلام، أسْلم بمكة، وهاجرَ إلى الحبشةِ، ثم قَدِمَ مكة حين بلغه مهاجرُ النبيِّ - ﷺ-، فحبسه أبوه وقومه بمكة، حتى قدمَ على النبيِّ - ﷺ- بعد الخندقِ بالمدينة، وكان أصغرَ سنًا من أخيه عمرو، وكان خيِّرًا فاضلًا.\nروى عنه عبد الله ابن أخيه.\nوقُتِل بأجنادين، وقيل: باليرموك سنة ثلاث عشرة أو خمس عشرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦٥) سير الأعلام (٣/٧٧) .","vol":"12","page":982},{"text":"<span data-type=\"title\" id=toc-5555>[٢٨٦٦] هشام بن عُتبة</span>\nهو أبو حُذَيْفَة هشام بن عُتْبَةَ بن ربيعةَ بن عبد شمس القُرشي، ⦗٩٨٣⦘ مولى سالم من فوق، وقيل: إن اسمه هُشَيْم، كان من فُضلاء الصحابة ومن المُهاجرين الأولين، جمع الله له الشرف والفضل، وهو ممن صلَّى القبلتين، وهاجر الهجرتين، وكان إسلامه قبلَ دخول رسول الله - ﷺ- دار الأَرْقم، شهد بدرًا وما بعدها، وقُتِل يوم اليَمامة شهيدًا، وله ثلاث أو أربع وخمسون سنة.\nروى عنه ابنُ عباس، وعائشة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦٦) سير الأعلام (١/١٦٤) .","vol":"12","page":982},{"text":"<span data-type=\"title\" id=toc-5556>[٢٨٦٧] هِشَامُ بنُ حَكيمِ</span>\nهو هِشامُ بنُ حكيم بن حِزام بن خُوَيلد بن أسد بن عبد العزّى القُرشيُّ الأَسدي، أسلمَ يومَ الفتح، وكان من فضلاء الصحابة وخيارهم، ممن يأمر بالمعروف وينهى عن المنكر.\nروى عنه عمرُ بن الخطاب، والمِسور بن مَخرمة، وعُروةُ بنُ الزُّبير، وجُبَيْر بن نُفَيْر.\nومات قبل أبيه، ومات أبوه سنة أربع وخمسين، وقيل: سنة ثمان وخمسين.\nحِزام: بكسر الحاء المهملة، وتخفيف الزاي.\nومَخْرَمة: بالخاء المعجمة، وبالراء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦٧) تهذيب الكمال (٣/١٤٣٩)، تهذيب التهذيب (١١/٣٧ (٧٦)، تقريب التهذيب (٢/٣١٨)، خلاصة تهذيب الكمال (٣/١١٣)، الكاشف (٣/٢٢١)، تاريخ البخاري الكبير (٨/١٩١)، الجرح والتعديل (٩/٥٣، ٢٣٢)، الثقات (٣/٤٣٤)، أسد الغابة (٥/٣٩٨)، تجريد أسماء الصحابة (٢/١٢٠، ٥/٣٩٨)، الإصابة (٦/ ٥٣٨)، الاستيعاب (٤/٥٣٨)، سير الأعلام (٣/٥١)، أسماء الصحابة الرواة (ت٢٧١) .","vol":"12","page":983},{"text":"<span data-type=\"title\" id=toc-5557>[٢٨٦٨] هِشامُ بنُ عامرِ</span>\nهو هِشامُ بنُ عامرِ بن أُميَّة بن زيد بن الحَسْحَاس بن مالك بن عَدي بن عَامر بن غَنْم بن عَدي بن النَّجَّار الأَنْصاري، كان يُسمَّى في الجاهلية شهابًا، فسمَّاه النبيّ - ﷺ- هشامًا، سكن البصرةَ ومات بها، وعدادُه في البصريين، وحديثه عندهم.\nروى عنه ابنهُ سَعد، والحسَن البصري، وأبو قتادة تَميم العدوي، وأبو الدهماء.\nالحَسْحَاس: بحاءين مهملتين، وسينين مهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦٨) تهذيب الكمال (٣/١٤٤٠)، تهذيب التهذيب (١١/٤٢ (٨٣)، تقريب التهذيب (٢/٣١٩)، خلاصة تهذيب الكمال (٣/١١٤)، الكاشف (٣/٢٢٢)، تاريخ البخاري الكبير (٨/١٩١)، الجرح والتعديل (٩/٦٣)، الثقات (٣/٤٣٢)، أسد الغابة (٥/٤٠٣)، تجريد أسماء الصحابة (٢/١٢٠)، طبقات ابن سعد (٣/٥١٢، ٨/ ٤٣٦)، الإصابة (٦/٥٤٣)، الاستيعاب (٤/١٥٤١)، أسماء الصحابة الرواة (ت١٩٧)، نقعة الصديان (ت٢٧٣) .","vol":"12","page":983},{"text":"<span data-type=\"title\" id=toc-5558>[٢٨٦٩] هِلال بن أُميَّة</span>\nهو هلال بن أُميَّة بن عَامر الواقِفي الأَنْصاري، أحدُ الثلاثة الذي تخلفوا عن غزوة تبوك، فتاب الله عليهم، شهِدَ بدرًا، وهو الذي قذفَ امرأته بشريك، له ذِكْر في سورة النور، وفي كتاب اللِّعان (١) .\nروى عنه جَابرُ بن عبد الله، وابنُ عباس. ⦗٩٨٤⦘\nالوَاقِفي: بكسر القاف، وبعدها فاء.\n_________\n(١) انظر الحديث رقم (٦٦٢)، والحديث رقم (٨٣٨٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٦٩) الإصابة (٣/٦٠٦) .","vol":"12","page":983},{"text":"<span data-type=\"title\" id=toc-5559>[٢٨٧٠] هلال أحد بني مُتْعَان</span>\nهو هلال بن سعد، أحد بني مُتْعَان، له ذِكْر في زكاة العَسل من كتاب الزَّكاة (١) .\nمُتْعان: بضم الميم، وسكون التاء فوقها نقطتان، وبالعين المهملة والنون.\n_________\n(١) انظر الحديث رقم (٢٧١١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧٠) أسد الغابة (٥/٤٠٩) .","vol":"12","page":984},{"text":"<span data-type=\"title\" id=toc-5560>[٢٨٧١] هِلال بن مُرَّةَ</span>\nهو هِلال بن مُرَّةَ الأَشجعي، زوجِ بَِرْوَع بنت واشِق، له ذِكْر في كتاب الصداق (١) .\nبَِرْوَع: بفتح الباء الموحدة، وكسرها، وسكون الراء، وفتح الواو، وبالعين المهملة.\nوواشِق: بكسر الشين المعجمة، وبالقاف.\n_________\n(١) انظر الحديث رقم (٤٩٩٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧١) الاستيعاب (١/٢٦٧)، أسد الغابة (٥/٤١٢) .","vol":"12","page":984},{"text":"<span data-type=\"title\" id=toc-5561>[٢٨٧٢] الهُلْب: الهَلِب</span>\nهو الهُلْب بن يزيد بن عَدي بن عبدِ شمس بن عَدي بن أَخْزَم بن أبي الأَخْزَم الطائي، ويقال: إن اسمَه يزيدُ بن قنافة بن عَدي، والهلب لقب، وقيل: اسمه سلاّم ولا يصح، يقال: إنه وفَد على النبيِّ - ﷺ- وهو أقرعُ فمسحَ على رأسِهِ فنبتَ شعرُه، فسمي الهلب.\nروى عنه ابن قَبِيْصة.\nالهَلِب: قال أصحابُ الحديث يروونَه: بضم الهاء، وسكون اللام، والباء الموحدة، والصوابُ: بفتح الهاء، وكسر اللام.\nوقُنَافة: بضم القاف، وتخفيف النون، وبالفاء.\nوأخْزم: بفتح الهمزة، وسكون الخاء المعجمة، وبالزاي.\nوسلاَّم: بتشديد اللام.\nوقَبِيْصة: بفتح القاف، وكسر الباء الموحدة، وبالصاد المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧٢) الإصابة (٣/٦٠٩)، الاستيعاب (٤/١٠٥٤٩) .","vol":"12","page":984},{"text":"<span data-type=\"title\" id=toc-5562>[٢٨٧٣] هنيدة بن خالد</span>\nهو هُنَيدة بن خالد الخُزَاعي، ويقال: النَّخعي، عدادُه في أهل الكوفة، وكانت أمُّه تحت عمرَ بن الخطَّاب، مختلف في صحبته.\nوروى عن جماعة من الصحابة، وعن امرأته عن بعض أزواج النبي - ﷺ-.\nروى عنه أبو إسحاق السَّبِيعي، وعدي بن ثابت. ⦗٩٨٥⦘\nهُنَيْدَة: بضم الهاء، وفتح النون.\nوالسَّبِيعي: بفتح السين المهملة، وكسر الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧٣) تهذيب الكمال (٣/١٤٥٠)، تهذيب التهذيب (١١/٧٣ (١١٢)، تقريب التهذيب (٢/٣٢٢)، خلاصة تهذيب الكمال (٣/١٢٥)، الكاشف (٣/٢٢٦)، تاريخ البخاري الكبير (٨/٢٤٨)، الجرح والتعديل (٩/٥٠٦)، الثقات (٥/٥١٥)، أسد الغابة (٥/٤٢٠)، تجريد أسماء الصحابة (٢/١٢٣)، الإصابة (٦/٥٥٩)، الاستيعاب (٤/١٥٤٩)، نقعة الصديان (ت١٧٤)، أسماء الصحابة الرواة (ت٩١٠) .","vol":"12","page":984},{"text":"<span data-type=\"title\" id=toc-5563>الفرع الثاني: في التابعين ومن بعدهم</span>\n[٢٨٧٤] هارون بن محمد الرشيد\nهو أبو جعفر هَارون الرَّشيد أميرُ المؤمنين بن مُحمد المَهدي بن عبدِ الله المَنْصور بن محمدِ بن علي بن عبد الله بن العبّاس بن عبد المُطَّلب، ولد بالرَّي سنة تسع وأربعين ومائة، وبويع له بالخلافة بعد أخيه موسى الهادي في ربيعِ الأول سنة سبعين ومائة، وله تسع عشرة سنة وأشهر، ومات بطُوس سنة ثلاث وتسعين ومائة فكانت خلافتُه ثلاثًا وعشرين سنة وأشهرًا.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧٤) سير الأعلام (١٩/٥٣٦) .","vol":"12","page":985},{"text":"<span data-type=\"title\" id=toc-5565>[٢٨٧٥] هانئ بنُ عبدِ الله</span>\nهو هانئ بن عبد الله بن الشِّخِّير العامري، سمع رجلًا من بَلْحَرِش (١) .\nروى عنه أبو بشر، حديثه في كتاب الصوم (٢)، وعداده في البصريين.\nهانئُ: بكسر النون، وبعدها همزة.\nوالشِّخِّير: بكسر الشين المعجمة، وتشديد الخاء المعجمة، وكسرها.\nوبَلْحَرِش: بفتح الباء الموحدة، وسكون اللام، وفتح الحاء المهملة، وكسر الراء، وبالشين المعجمة.\n_________\n(١) في م: بلحريش.\n(٢) انظر الحديث رقم (٤٥١٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧٥) الجرح والتعديل (٩/١٠١)، التهذيب (١١/٢١) .","vol":"12","page":985},{"text":"<span data-type=\"title\" id=toc-5566>[٢٨٧٦] هانئ مولى عثمان</span>\nهو هانئ مولى عثمان بن عفان وهو البَربَري.\nسمع عثمان، ويقال: كنيته أبو سعيد.\nروى عنه سليمان بن يَثْربي، وعبد الله بن بَحِير.\nالبَرْبَري: بفتح الباءين موحدتين، وسكون الراء الأولى.\nيَثْربي: بفتح الياء، وسكون الثاء المثلثة، وبالباء الموحدة.\nوبَحِير: بفتح الباء الموحدة، وكسر الحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧٦) تهذيب الكمال (٣/١٤٣٤)، تهذيب التهذيب (١١/٢٣ (٥٠)، تقريب التهذيب (٣/١١٢)، الكاشف (٣/٢١٨)، تاريخ البخاري الكبير (٨/٢٢٩)، الجرح والتعديل (٩/٤١٦)، الثقات (٥/٥٠٩) .","vol":"12","page":985},{"text":"<span data-type=\"title\" id=toc-5567>[٢٨٧٧] هانئ بنُ كَلثوم</span>\nهو هانئُ بن كلثوم بن شَريك الكِناني.\nروى عن محمودُ بن الرَّبيع، ومعاوية. ⦗٩٨٦⦘\nروى عنه خالد بن دهقان، ويحيى بن أبي عمرو، وهو معدود في الشَّاميين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧٧) الكاشف (٣/١٩٢) .","vol":"12","page":985},{"text":"<span data-type=\"title\" id=toc-5568>[٢٨٧٨] هِبةُ اللهِ بن محمد</span>\nهو الرَّئِيسُ أبو القاسمِ هبةُ اللهِ بن محمدِ بن عبد الواحد بن الحُصين الكاتب البغدادي. اشتهرَ بروايةِ «مُسند أحمد بن حنبل» وهو آخر من رواه ببغداد عن ابن المُذْهِب، وآخر من روى عن أبي طالب بن غيلان.\nولد في رابع ربيع الأول سنة اثنتين وثلاثين وأربعمائة ومات سنة أربع وعشرين وخمسمائة ببغداد، وسمعنا من أصحابه.","vol":"12","page":986},{"text":"<span data-type=\"title\" id=toc-5569>[٢٨٧٩] هُدَيْم بن ثُرمُلة</span>\nهو هُدَيْم بن ثُرمُلة: بضم الهاء، وفتح الدال المهملة، وسكون الياء.\nوثُرمُلة: بضم الثاء المثلثة، وبالراء، وضم الميم، وباللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٧٩) سير الأعلام (١٩/٥٣٦) .","vol":"12","page":986},{"text":"<span data-type=\"title\" id=toc-5570>[٢٨٨٠] هَرِمُ بن جَرير</span>\nهو أبو زُرعة هرِم بن جَرِير بن عبدِ الله البَجَلي.\nسمع أباه، وأبا هريرة، وثابت بن قيس.\nروى عنه أبو حَيّان التَّيميُّ، وعُمارة، والحسن بن عُبيد الله.\nهَرِم: بفتح الهاء، وكسر الراء.\nوحَيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨٠) تهذيب التهذيب (١١/٢٧ (٥٨)، تقريب التهذيب (٢/٣١٦)، الثقات (٥/٥١٣) .","vol":"12","page":986},{"text":"<span data-type=\"title\" id=toc-5571>[٢٨٨١] هَرِم بن نسيب</span>\nهو أبو العجفَاء هَرِم بن نُسَيْب السّلمي.\nروى عن عمرَ بنِ الخطَّابِ.\nروى عنه محمدُ بن سيرين، وابنهُ عبدُ الله بن هرم.\nنُسَيْب: بضم النون، وفتح السين المهملة، وسكون الياء، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨١) تهذيب التهذيب (١١/٢٧ (٥٩)، تقريب التهذيب (٢/٣١٦)، تاريخ البخاري الكبير (٨/٢٤٤) الجرح والتعديل (٩/١١٠)، الثقات (٥/٥١٤) .","vol":"12","page":986},{"text":"<span data-type=\"title\" id=toc-5572>[٢٨٨٢] الهِرْمَاسُ</span>\nهو الهِرماس بن حَبيب العَنبري.\nروى عن أبيه عن جدِّه.\nسمع منه النَّضْر بن شُمَيْل.\nالهِرْماس: بكسر الهاء، وبالسين المهملة.\nوالنَّضر: بالضاد المعجمة.\nوشُمَيْل: بضم الشين المعجمة، وفتح الميم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨٢) تهذيب الكمال (٣/١٤٣٦)، تهذيب التهذيب (١١/٢٧ (٦١)، تقريب التهذيب (٢/٣١٦)، خلاصة تهذيب الكمال (٣/١١٢)، الكاشف (٣/٢١٩)، تاريخ البخاري الكبير (٨/٢٤٧)، الجرح والتعديل (٩/٤٩٧)، ميزان الاعتدال (٤/٢٩٥)، لسان الميزان (٦/١٩٣، ٧/٤١٧)، المغني (٦٧٤١)، ديوان الضعفاء (٤٤٦١)، ضعفاء ابن الجوزي (٣/١٧٣)، الإصابة (٦/٥٨٢)، الثقات (٣/٤٣٧) .","vol":"12","page":986},{"text":"<span data-type=\"title\" id=toc-5573>[٢٨٨٣] الهُرْمُزان</span>\nالهُرْمُزَان: بضم الهاء، وسكون الراء، وضم الميم، وبالزاي كذا ... (١) .\n_________\n(١) بياض في خ مقداره نصف سطر، وفي م مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨٣) الإصابة (٣/٦١٨)، طبقات ابن سعد (٥/٨٩) .","vol":"12","page":987},{"text":"<span data-type=\"title\" id=toc-5574>[٢٨٨٤] هُزَيْلُ بنُ شُرَحْبيل</span>\nهو هُزَيْلُ بنُ شُرَحْبيل الأَودي الكوفي الأعمى.\nسمعَ عبد الله بن مسعود.\nروى عنه أبو قيس عبد الرحمن بن ثَروان، وطَلحةُ بنُ مُصَرِّف، وغيرهما.\nهُزَيْل: بضم الهاء، وفتح الزاي.\nوشُرَحْبيل: بضم الشين المعجمة، وفتح الراء.\nوثَروان: بفتح الثاء المثلثة، وبالنون.\nومُصَرِّف: بضم الميم، وفتح الصاد المهملة، وتشديد الراء المكسورة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨٤) تهذيب الكمال (٣/١٤٣٧)، تهذيب التهذيب (١١/٣١ (٦٩)، تقريب التهذيب (٢/٣١٧)، خلاصة تهذيب الكمال (٣/١٢٤)، الكاشف (٣/٢٢٠)، تاريخ البخاري الكبير (٨/٢٤٥)، رجال الصحيحين (٢١٦٥)، الأنساب (١/٣٨٦)، الثقات (٥/٥١٤)، طبقات ابن سعد (٢/٢٦٠، ٩/١٧٧)، تراجم الأحبار (٤/١٥٩)، تاريخ الثقات (٤٥٦)، الإكمال (٧/٤٠٧)، معرفة الثقات (١٨٩٣) .","vol":"12","page":987},{"text":"<span data-type=\"title\" id=toc-5575>[٢٨٨٥] هِشَامُ بنُ إسحاق</span>\nهو هشام بن إسحاقَ بن عبد الله بن كِنانة، ويُقال: هشامُ بن إسحاق بن الحارث بن كِنَانة، ويُقال عنه: السَّهمي.\nروى عن أبيه.\nروى عنه حاتم بن إسماعيل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨٥) تهذيب الكمال (٣/١٤٣٧)، تهذيب التهذيب (١١/٣١ (٧٠)، تقريب التهذيب (٢/٣١٧)، خلاصة تهذيب الكمال (٣/١١٢)، الكاشف (٣/٢٢١)، تاريخ البخاري الكبير (٨/١٩٦، ٩/١٣٢)، الجرح والتعديل (٩/٥٢)، الثقات (٧/٥٦٨)، تراجم الأحبار (٤/١٦٩) .","vol":"12","page":987},{"text":"<span data-type=\"title\" id=toc-5576>[٢٨٨٦] هِشام بن حسّان</span>\nهو أبو عبد الله هِشام بن حَسّانِ القُردُوسي، مولاهم، وقيل: كان نازلًا فيهم، وقيل: غير ذلك، وهو بصري.\nسمع الحسن، وعكرمة، وعطاء.\nروى عنه حمّاد بن زيد، وفُضيل بن عياض، وسَعيد بن عامر.\nمات سنة سبع وأربعين ومائة، وقيل: سنة ثمان وأربعين.\nالقُرْدُوسي: بضم القاف، وضم الدال المهملة، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨٦) تهذيب الكمال (٣/١٤٣٧)، تهذيب التهذيب (١١/٣٤ (٧٥)، تقريب التهذيب (٢/٣١٨)، خلاصة تهذيب الكمال (٣/١١٣)، الكاشف (٣/٢٢١)، تاريخ البخاري الصغير (٢/٨٥)، الجرح والتعديل (٩/٢٢٩)، ميزان الاعتدال (٤/٢٩٥)، لسان الميزان (٧/٤١٨)، الكامل (٧/٢٥٧٠)، تاريخ الثقات (٤٠٥٧)، تاريخ الإِسلام (٦/١٤٤)، تاريخ أسماء الثقات (١٥٢٧)، مقدمة الفتح (٤٤٨)، المغني (٦٧٤٥)، تراجم الأحبار (٤/١٤٥)، الثقات (٧/٥٦٦)، الحلية (٦/٢٦٩)، البداية والنهاية (١٠/ ١٠٥)، سير الأعلام (٦/٣٥٥) والحاشية، معرفة الثقات (١٨٩٧) .","vol":"12","page":987},{"text":"<span data-type=\"title\" id=toc-5577>[٢٨٨٧] هِشام بن زيد</span>\nهو هِشام بن زيد بن أنس بن مالك الأنصاري.\nروى عن جدّه أنس.\nسمع منه عبدُ الله بن عَوف، وشُعبة، وحمّاد بن سَلمة، يُعَدُّ في البصريين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨٧) مشاهير علماء الأمصار (٩٩)، التهذيب (١١/٣٩) .","vol":"12","page":987},{"text":"<span data-type=\"title\" id=toc-5578>[٢٨٨٨] هِشامُ بنُ سعد</span>\nهو هِشام بن سَعد. ⦗٩٨٨⦘\nروى عنه جَعفر بن عَون. حديثُه في صلاة السفر (١) .\n_________\n(١) انظر الحديث رقم (٣٢٤٤) و(٤١٩٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨٨) سير الأعلام (٧/٣٤٤) .","vol":"12","page":987},{"text":"<span data-type=\"title\" id=toc-5579>[٢٨٨٩] هِشامُ بنُ عروةَ</span>\nهو أبو المُنذر هِشام بن عروة بن الزُّبير بن العوام القُرشي المَديني، أحد تابعي المدينة المشهورين المُكثرين من الحديث، المَعدود في أكابرِ العلماء، وجلّة التابعين.\nسمع عمَّه عبدَ الله بن الزُّبير، وابنَ عمر، ورأى جابرًا، وأنسَ بنَ مالكِ، وسهل بن سعد، وقيل: إنه رأى ابن عمر ولم يسمع منه.\nروى عنه يحيى بن سعيد الأَنْصاري، والثوري، ومالكُ بن أنس، وأيوب السّختياني، وابن جُرَيجْ، وعُبيد الله بن عُمر، والليث بن سعد، وابن عُيينة، ويحيى القطّان، ووكيع.\nقدِمَ على المنصور ببغدادَ، وُلد سنة إحدى وستين، ومات ببغداد سنة ست وأربعين ومائة، وقيل: سنة خمس وأربعين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٨٩) تهذيب الكمال (٣/١٤٤٢)، تهذيب التهذيب (١١/٤٨ (٨٩)، تقريب التهذيب (٢/٣١٩)، خلاصة تهذيب الكمال (٣/١١٥)، الكاشف (٣/٢٢٣)، تاريخ البخاري الكبير (٨/١٩٣)، الجرح والتعديل (٩/٢٤٩)، ميزان الاعتدال (٤/٣٠١)، لسان الميزان (٧/٤١٩)، البداية والنهاية (١٠/١٠٣)، تاريخ الثقات (٤٥٨)، معجم طبقات الحفاظ (١٨٢)، مقدمة الفتح (٤٤٨)، المعين (٥٤٨)، نسيم الرياض (١٥٢٦)، سير الأعلام (٦/٣٤)، تاريخ بغداد (١٤/٣٧)، معرفة الثقات (١٩٠٦) .","vol":"12","page":988},{"text":"<span data-type=\"title\" id=toc-5580>[٢٨٩٠] هِشامُ بنُ الغَاز</span>\nهو هِشام بن الغاز بن ربيعةَ الجرَشي.\nسمع مكحولًا، ونافعًا.\nسمع منه الوَليدُ ابن مسلم، ووكيع بن الجرّاح، وابن المبُارك.\nالغاز: بالغين المعجمة، والزاي.\nوالجُرَشي: بضم الجيم، وفتح الراء، والشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩٠) تهذيب الكمال (٣/١٤٤٥)، تهذيب التهذيب (١١/٥٥ (٩٢)، تقريب التهذيب (٢/٣٢٠)، خلاصة تهذيب الكمال (٣/١١٦)، الكاشف (٣/٢٢٤)، تاريخ البخاري الكبير (٨/١٩٩)، تاريخ البخاري الصغير (٢/١١٨)، الجرح والتعديل (٩/٢٥٧)، ميزان الاعتدال (٤/٣٠٤)، المعين (٩٤٩)، الثقات (٧/٥٦٩، ٤/ ١٨١)، البداية والنهاية (١٠/١١١)، تاريخ بغداد (١٤/٤٢)، تاريخ أسماء الثقات (١٥٣٠)، تاريخ الإِسلام (٦/٣١٢)، سير الأعلام (٧/٦٠) والحاشية.","vol":"12","page":988},{"text":"<span data-type=\"title\" id=toc-5581>[٢٨٩١] هِشامُ بنُ يوسف</span>\nهو أبو عبد الرحمن هِشام بن يوسف، قاضي صنعاء من أبناء فارس، ولم يكن من القدماء.\nسمع معمرًا، وابن جُرَيْج.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩١) تهذيب الكمال (٣/١٤٤٦)، تهذيب التهذيب (١١/٥٧ (٩٧)، تقريب التهذيب (٢/٣٢٠)، خلاصة تهذيب الكمال (٣/١١٦)، الكاشف (٣/٢٢٤)، تاريخ البخاري الكبير (٨/١٩٤، ١٩٥)، الجرح والتعديل (٩/٢٧١)، معجم طبقات الحفاظ (١٨٢)، الكامل (٧/٢٥٦٩)، المعين (٧٢٧)، الثقات (٤٥٩)، التمهيد (٣/٣٢٨)، معرفة الثقات (رقم ١٩١١)، سير الأعلام (٩/٥٨٠) والحاشية.","vol":"12","page":988},{"text":"<span data-type=\"title\" id=toc-5582>[٢٨٩٢] هُشَيْم بنُ بَشِير</span>\nهو أبو معاوية هُشَيْم بنُ بَشِير بن أبي حازم واسم أبي حازم: القاسم بن دِينار السلمي الواسطي، وقيل: إنه بخاريُّ الأصل.\nسمع عَمرو بن دينار، والنهدي، ويونسَ بن عُبيد، وأيوب السّختياني، وخالدًا الحَذّاء، وغيرهم من الأئمة المشهورين. ⦗٩٨٩⦘\nروى عنه مَالك بن أنس، والثوري، وشُعبة، وابن المبُارك، ويحيى القطّان، وابن مهدي، ووكيع، وقُتَيْبَة بن سعيد، وأحمدُ بن حنبل، ويحيى بن مَعين، وأبو عُبيد القاسم بن سلاّم، وخلق كثير سواهم.\nولد سنة أربع ومائة، ومات سنة ثلاث وثمانين ومائة.\nهُشَيْم: بضم الهاء، وفتح الشين المعجمة.\nوبَشِير: بفتح الباء الموحدة، وكسر الشين المعجمة.\nوحَازم: بالحاء المهملة، والزاي.\nوالحذاء: بفتح الحاء المهملة، وتشديد الذال المعجمة، والمد.\nوسلاَّم: بتشديد اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩٢) سير الأعلام (٩/٥٨٠)، الشذرات (٢/٤٥٨) .","vol":"12","page":988},{"text":"<span data-type=\"title\" id=toc-5583>[٢٨٩٣] هلال بن أسامة</span>\nهو هلال بن علي بن أسامة وهو هلال بن أَبي ميمونةَ الفهري، وقيل: هلال بن أبي هلال، من بني عامر بن لؤي.\nروى عن عطاءَ بنَ يَسار، وسمع أنس بن مالك.\nروى عنه فُلَيْحُ، ومالكُ بن أنس.\nفُلَيْح: بضم الفاء، وفتح اللام، وبالحاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩٣) تهذيب الكمال (٣/١٤٥١، ١٤٥٣)، تهذيب التهذيب (١١/٨٢)، خلاصة تهذيب الكمال (٣/١١٧، ٣/١٢٠)، تاريخ البخاري الكبير (٨/٢٠٤)، الجرح والتعديل (٩/٣٠٠)، ميزان الاعتدال (٤/٣١١)، لسان الميزان (٧/٤٢٠)، الثقات (٥/٥٠٥)، رجال الصحيحين (٢١٥٠)، تراجم الأحبار (٤/١٧٠)، تاريخ ابن معين (٣/٦٢٤) .","vol":"12","page":989},{"text":"<span data-type=\"title\" id=toc-5584>[٢٨٩٤] هلال بن رَدّاد</span>\n... (١) .\n_________\n(١) بياض في م مقداره سطرين، وفي خ مقداره سطر، قال الحافظ ابن حجر في \" تهذيب التهذيب \" ١١ / ٧٨ - ٧٩: هلال بن رداد الطائي، ويقال: الكتاني، شامي. روى عن الزهري: وعنه ابنه أبو القاسم محمد المعروف بحماد. قال الذهلي في جمعه لحديث الزهري: كان من كتبة هشام، وكان أسرقهم للحديث باختصاصه.\nقلت (ابن حجر): علق له البخاري موضعًا واحدًا في أوائل \" الصحيح \" في حديث بدء الوحي. أهـ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩٤) ميزان الاعتدال (٤/٣١٣)، الكاشف (٣/٢٠٠) .","vol":"12","page":989},{"text":"<span data-type=\"title\" id=toc-5585>[٢٨٩٥] هلال بن سراج</span>\nهو هلال بن سِراج بن مُجّاعة بن مُرارة الحنفي.\nروى عن أبيه، وعن ابنِ عمر، وأبي هريرة.\nروى عنه يحيى بن أبي كثير، ويحيى بن مَطر.\nسراج: بالجيم.\nومُجَّاعة: بضم الميم، وتشديد الجيم.\nومُرارة: بضم الميم، وبراءين مهملتين.\nوكثير: ضد قليل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩٥) تهذيب الكمال (٣/١٤٥٢)، تهذيب التهذيب (١١/٨٠ (١٢٨)، تقريب التهذيب (٢/٣٢٣)، خلاصة تهذيب الكمال (٣/١١٩)، الكاشف (٣/٢٢٧)، الجرح والتعديل (٩/٢٨٥)، الثقات (٩/ ٢٤٨) .","vol":"12","page":989},{"text":"<span data-type=\"title\" id=toc-5586>[٢٨٩٦] هلال بن عامر</span>\nهو هِلال بن عامر المُزنيّ، يُعدُّ في الكوفيين.\nروى عن أبيه، وسمع رافعًا المُزَني.\nروى عنه مروان، ويعلى، حديثه في كتاب الحج (١) أخرجه أبو داود عن هلال بن عامر عن أبيه أنه رأى رسول الله - ﷺ- يخطب بمنى. وقال ابن مندة: هكذا رواه أبو معاوية عن هِلال عن أبيه، وهو وهم، والصواب عن هلال بن عامرِ عن رَافع بن عمرو.\n_________\n(١) انظر الحديث رقم (١٧٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩٦) تهذيب الكمال (٣/١٤٥٢)، تهذيب التهذيب (١١/٨١ (١٣٠)، تقريب التهذيب (٢/٣٢٤)، خلاصة تهذيب الكمال (٣/١١٩)، الكاشف (٣/٢٢٧)، تاريخ البخاري الكبير (٨/٢٠٦)، الجرح والتعديل (٩/٢٨٨)، الثقات (٧/٥٧١)، أسد الغابة (٥/٤١١)، تجريد أسماء الصحابة (٢/١٢٢)، الإصابة (٦/٥٨٦) .","vol":"12","page":990},{"text":"<span data-type=\"title\" id=toc-5587>[٢٨٩٧] هلال بن عمرو</span>\nهو هِلال بن عمرو.\nروى عن علي بن أبي طالب، حديثه في المُعْجِزات من كتاب النبوة (١) .\n_________\n(١) انظر الحديث رقم (٨٨٩١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩٧) تهذيب الكمال (٣/١٤٥٢)، تهذيب التهذيب (١١/٨٣ (١٣٤)، تقريب التهذيب (٢/٣٢٤)، خلاصة تهذيب الكمال (٣/١١٩)، الكاشف (٣/٢٢٨)، تاريخ البخاري الكبير (٨/٢٠٢)، الجرح والتعديل (٩/٢٩٩)، ميزان الاعتدال (٤/٣١٥) .","vol":"12","page":990},{"text":"<span data-type=\"title\" id=toc-5588>[٢٨٩٨] هلال بن يساف</span>\nهو أبو الحسن هِلال بن يَسَاف، مولى أَشجع، أدرك عليَّ بن أبي طالب.\nوروى عن سلمة بن قَيس، وسمع أبا مسعود الأنصاري.\nسمع منه منصور بن المُعتمر، وحُصين، وإسماعيل وغيرهم.\nيَسَاف: بفتح الياء تحتها نقطتان، وتخفيف السين المهملة، وبالفاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩٨) التهذيب (١١/٨٦) .","vol":"12","page":990},{"text":"<span data-type=\"title\" id=toc-5589>[٢٨٩٩] هِلْقَامُ بن تَلِب</span>\nهو الهِلْقَامُ بن تَلِب بن ثعلبة بن ربيعة التَميميّ العَنبريّ.\nروى عن أبيه.\nروى عنه غالب بن حَجْرة.\nهِلْقَام: بكسر الهاء، وسكون اللام، وبالقاف.\nوتَلِب: بفتح التاء فوقها نقطتان، وكسر اللام، وبالباء الموحدة.\nوحَجْرة: بفتح الحاء المهملة، وسكون الجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٨٩٩) التهذيب (١٠/٢٩٥) .","vol":"12","page":990},{"text":"<span data-type=\"title\" id=toc-5590>[٢٩٠٠] هَمَّام بن الحارث</span>\nهو هَمَّام بن الحارث النّخَعيّ، تابعي.\nسمع ابن مَسعود، وجَرير بن عبد الله، وعائشة، والمقداد، وحُذيفة. ⦗٩٩١⦘\nروى عنه إبراهيم النخعي، وهو الذي جاء ذِكْره في ارتفاع مكان الإمام في صلاة الجماعة (١) .\n_________\n(١) انظر الحديث رقم (٣٩٠٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠٠) سير الأعلام (٤/٢٨٣) .","vol":"12","page":990},{"text":"<span data-type=\"title\" id=toc-5591>[٢٩٠١] هَنَّاد بن السَّرِيّ</span>\nهو أبو السَّري هَنَّاد بن السَّرِيّ الدَّارمي الكُوفي.\nسمع عبد الله بن المبارك، وأبا الأحوص، ووكيع بن الجرَّاح.\nروى عنه الترمذي، والنَّسائي، وغيرهما.\nالسَّرِي: بفتح السين المهملة، وكسر الراء، وتشديد الياء.\nالأَحْوص: بالحاء والصاد المهملتين.\nمات سنة ثلاث وأربعين ومئتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠١) تهذيب الكمال (٣/١٤٥٠)، تهذيب التهذيب (١١/٧٠ (١٠٩)، تقريب التهذيب (٢/٣٢١)، خلاصة تهذيب الكمال (٣/١٢٥)، الكاشف (٣/٢٢٦)، تاريخ البخاري الكبير (٨/٢٤٨)، تاريخ البخاري الصغير (٢/٣٨٠)، الجرح والتعديل (٩/٥٠١)، الأنساب (٩/١٣٩)، المعين (١٠٢٤)، الثقات (٩/٢٤٦)، البداية والنهاية (١٠/٣٤٥)، سير الأعلام (١١/٤٦٥، ٤٦٦) والحاشية، العبر (١، ٢/٢٧٤) .","vol":"12","page":991},{"text":"<span data-type=\"title\" id=toc-5592>[٢٩٠٢] هُنَيُّ مولى عمر</span>\nهو هُنَيّ: بضم الهاء، وفتح النون، وتشديد الياء، مولى عمر بن الخطَّاب.\nسمع عمر.\nروى حديثه زيدُ بن أسلم عن أبيه، له ذِكْر في كتاب الجهاد (١) .\n_________\n(١) انظر الحديث رقم (١٢٢٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠٢) تهذيب الكمال (٣/١٤٥٠)، تهذيب التهذيب (١١/٧٣ (١١٤)، تقريب التهذيب (٢/٣٢٢)، خلاصة تهذيب الكمال (٣/١١٧)، تاريخ البخاري الكبير (٨/٢٤٥)، الجرح والتعديل (٩/٤٦٧، ٤٦٩) .","vol":"12","page":991},{"text":"<span data-type=\"title\" id=toc-5593>[٢٩٠٣] الهياج بن عمران</span>\nهو الهَيَّاج بن عمران البُرجُمي البصري. قال البخاري: أراه تميمًا.\nسمع عمران بن حُصين، وسَمُرَة بن جندب.\nروى عنه الحَسن.\nالهَيَّاج: بفتح الهاء، وتشديد الياء تحتها نقطتان، وبالجيم.\nوالبُرجُمي: بضم الباء الموحدة، وبالجيم المضمومة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠٣) تهذيب الكمال (٣/١٤٥٤)، تهذيب التهذيب (١١/٨٩ (١٤٨)، تقريب التهذيب (٢/٣٢٥)، خلاصة تهذيب الكمال (٣/١٢١)، الكاشف (٣/٢٢٩)، تاريخ البخاري الكبير (٨/٢٤٢)، الجرح والتعديل (٩/٤٧٣)، ميزان الاعتدال (٤/٣١٨)، الثقات (٥/٥١٢)، معجم الثقات (٣٥٦)، الإكمال (٧/٥٧) .","vol":"12","page":991},{"text":"<span data-type=\"title\" id=toc-5594>[٢٩٠٤] الهيثم بن أبي سنان</span>\nهو الهيثم بن أبي سنان.\nسمع ابنَ عمر، وأبا هريرة.\nروى عنه بُكَيْر بنُ الأشج، والزُّهريُّ.\nسِنان: بنونين.\nوبُكَير: تصغير بكر.\nوالأَشج: بالشين المعجمة، وبالجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠٤) تهذيب الكمال (٣/١٤٥٦)، تهذيب التهذيب (١١/٩٨ (١٦٥)، تقريب التهذيب (٢/٣٢٧)، خلاصة تهذيب الكمال (٣/١٢٢)، الكاشف (٣/٢٣١)، تاريخ البخاري الكبير (٨/٢١٢)، الجرح والتعديل (٩/٣١٩)، الثقات (٥/٥٠٧) .","vol":"12","page":991},{"text":"<span data-type=\"title\" id=toc-5595>[٢٩٠٥] الهيثم بن شُفَي</span>\nهو أبو الحُصين الهيثم بن شُفَيّ الحِمْيَريُّ.\nسمع أبا ريحانة، وأبا عامر الحَجْري.\nروى عنه عيّاش بن عبّاس، ويزيدُ بن أبي حَبيب.\nشُفَيّ: بضم الشين المعجمة، وفتح الفاء، وتشديد الياء.\nوقال الدَّارقطني: بفتح الشين وكسر الفاء.\nوعيَّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\nوأبوه: بالباء الموحدة، والسين المهملة.\nوالحَجْري (١) .\n_________\n(١) كذا في الأصل.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠٥) تهذيب الكمال (٣/١٤٥٦)، تهذيب التهذيب (١١/٩٨ (١٦٦)، تقريب التهذيب (٢/٣٢٧)، خلاصة تهذيب الكمال (٣/١٢٢)، الكاشف (٣/٢٣١)، تاريخ البخاري الكبير (٨/٢١٢)، الجرح والتعديل (٩/٣٢٢)، ميزان الاعتدال (٤/٣٢٣)، لسان الميزان (٧/٤٢٣)، الثقات (٥/٥٠٦، ٥٠٧، ٧/٥٧٧)، تراجم الأحبار (٤/١٨٣)، تاريخ الثقات (٤٦٢)، معرفة الثقات (١٩٢٣) .","vol":"12","page":992},{"text":"<span data-type=\"title\" id=toc-5596>الفرع الثالث: في جماعة متفرقة</span>\n<span data-type=\"title\" id=toc-5597>[٢٩٠٦] هاشم بن عبد مَناف</span>\nهو هاشم بن عبد مناف بن قُصي بن كِلاب بن مُرّة بن كعب بن لؤي بن غَالب، ويقال: إن اسمه عَمرُو، ويقال له: عمرو العُلَى وإن هاشمًا لقبه؛ لأنه كان يُطعم قريشًا في سِني المحل، ويترع لهم الجِفان من المطاعم، وقال فيه شاعرهم:\nعَمْرو العُلى هَشَمَ الثَّرِيدَ لِقَوْمِه ... وَرِجَالُ مَكَّةَ مُسْنِتُونَ عِكَاف\nله ذِكْر في تفسير سورة الشعراء (١) . وهو جدّ أبي النبي - ﷺ-.\n_________\n(١) انظر الحديث رقم (٧٤٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠٦) جمهرة النسب (١/١٣)، طبقات ابن سعد (١/٧٥)، نسب قريش (١٤) المنمق (٢٧)، المحبر (١٣٧، ١٦٢)، المعارف (٧١)، تاريخ الطبري (٢/٢٥١)، الاشتقاق (١٣)، جمهرة ابن حزم (١٤)، التبيين (١٧٧)، الكامل (٢/١٦) .","vol":"12","page":992},{"text":"[٢٩٠٧] هَبدَدْ بن بَدَد\nهو هَبدَد بن بَدَد: بفتح الهاء، والباء الموحدة، وفتح الدالين الأوليين.\nوهو الملك الذي كان يأخذ كلّ سفينة غصبًا، له ذِكْر في تفسير سورة الكهف (١) .\n_________\n(١) انظر الحديث رقم (٧٠٦) ص ٢ / ٢٢٨.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠٧) الجامع لأحكام القرآن للقرطبي (١١/٣٦)، التعريف والإعلام (الورقة ٧٠ من المنسوخ) وفيهما بضم الهاء والباء، تفسير القرآن العظيم لابن كثير (٣/٩٨)، البداية والنهاية (١/٩٨) .","vol":"12","page":992},{"text":"<span data-type=\"title\" id=toc-5599>[٢٩٠٨] هُذَيل</span>\nهذيل أبو قبيلة، وهو هُذيل بن مُدْرِكة، وسيرد في فصل النَّسب، له ذِكْر في تفسير سورة نوح (١) .\n_________\n(١) انظر الحديث رقم (٨٦٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠٨) يأتي.","vol":"12","page":992},{"text":"<span data-type=\"title\" id=toc-5600>[٢٩٠٩] هِرَقل</span>\nهِرَقل: بكسر الهاء، وفتح الراء، وبالقاف، اسم مَلك الروم الذي كتب إليه النبي - ﷺ- يدعوه إلى الإسلام فِيمَنْ كَتبَ إليه من الملوك، له ذِكْر في كتاب النبوة (١) وغيره.\n_________\n(١) انظر الحديث رقم (٨٨٤٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٠٩) يأتي.","vol":"12","page":993},{"text":"<span data-type=\"title\" id=toc-5601>[٢٩١٠] هَمْدان</span>\nهَمْدان: بفتح الهاء، وسكون الميم، وبالدال المهملة، أبو قَبيلة، وهو هَمْدان واسمه أَوْسَلة: بفتح الهمزة، وسكون الواو، وفتح السين المهملة، وباللام، وسيرد في فصل النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩١٠) يأتي.","vol":"12","page":993},{"text":"<span data-type=\"title\" id=toc-5602>[٢٩١١] هوازن</span>\nهوازن أبو قبيلة، وهو هوازن بن منصور،\nوسيرد اسمه في فصل النسب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩١١) يأتي.","vol":"12","page":993},{"text":"<span data-type=\"title\" id=toc-5603>القسم الثاني: في النساء</span>\n<span data-type=\"title\" id=toc-5604>[٢٩١٢] هَالة بنتُ خُويلد</span>\nهي هَالةُ بنتُ خُويلد بن أسد بن عبد العُزّى القُرشية، أخت خديجة زوج النبي - ﷺ-.\nروت عنها عائشة، لها ذِكْر في فضل خديجة (١) .\n_________\n(١) انظر الحديث رقم (٦٦٦٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩١٢) المحبر (٧٨)، المعارف (١٤١)، المعرفة والتاريخ (٣/٢٧٠)، أسد الغابة (٧/٢٨٥)، تجريد أسماء الصحابة (٢/٣٠٩)، التبيين (٢٢٣)، الإصابة (٤/٤٢١) .","vol":"12","page":993},{"text":"<span data-type=\"title\" id=toc-5605>[٢٩١٣] هزيلة بنت الحارث</span>\nهي أم حُفَيْد هُزَيْلةُ بنتُ الحَارث بن حَزْن الهلالية، أختُ ميمونةَ زوج النبيِّ - ﷺ-، لها ذِكْر في أكل الضبّ من كتاب الطعام (١) .\nحُفَيْد: بضم الحاء، وفتح الفاء، وسكون الياء، وبالدال المهملة.\nوهُزَيْلة: بضم الهاء، وفتح الزاي، وسكون الياء، وباللام.\nوحَزْن: بفتح الحاء المهملة، وسكون الزاي، وبالنون.\n_________\n(١) انظر الحديث رقم (٥٤٩٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩١٣) طبقات ابن سعد (٨/٢٨٠)، المحبر (٤٠٩)، الاستيعاب (٤/١٩٢٠)، غوامض الأسماء المبهمة (٢/٥١١)، أسد الغابة (٧/٢٨٦)، تجريد أسماء الصحابة (٢/٣٠٩)، التبيين (٨٥)، الإصابة (٤/٤٢١، ٤٤٢) .","vol":"12","page":993},{"text":"<span data-type=\"title\" id=toc-5606>[٢٩١٤] هند بنت أبي أميَّة</span>\nهي أم سَلَمَة هندُ بنتُ أبي أميَّة زوجِ النبي - ﷺ-، وقد تقدَّم ذِكْرها في جملة أزواجه في الباب الأول.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩١٤) تاريخ ابن معين (٧٣٩)، سير الأعلام (٢/٢٠١) .","vol":"12","page":993},{"text":"<span data-type=\"title\" id=toc-5607>[٢٩١٥] هند بنت عتبة</span>\nهي هندُ بنتُ عُتْبَةَ بنِ ربيعةَ بنِ عبدِ شمس بن عبدِ مناف، امرأةُ ⦗٩٩٤⦘ أبي سُفيان، وأُمُّ مُعاوية، أسلمتِ عامِ الفتح بعد إسلامِ زوجها، فأقرَّهما رسولُ الله - ﷺ- على نكاحِهما، وكان لها فَصاحة وعقل، فلما بايعتِ النبيَّ - ﷺ- مع النساءِ قال لهن: «ولا تشركن بالله شيئًا، ولا تسرقن» . فقالت هند: إن أبا سفيان رجل مِسِّيك، فقال: «خذي ما يكفيك وولدك بالمعروف» فقال: «ولا تزنين» قالت: وهل تزني الحُرَّةُ؟ وقال: «ولا تَقْتُلن أولادَكُنَّ» فقالت: وهل تركت لنا ولدًا إلاَّ قتلته يومَ بدر، ربيناهم صغارًا وقتلتهم كبارًا.\nماتت في خلافة عمر بن الخطَّاب يوم مات أبو قُحافة والد أبي بكر الصديق.\nروت عنها عائشة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩١٥) طبقات ابن سعد (٨/٢٣٥)، تاريخ خليفة (٦٨)، شذرات الذهب (٢/٢٣٥)، الثقات (٣/٤٣٩)، تاريخ الصحابة (٢٥٩)، جمهرة ابن حزم (٧٦، ١١١)، الاستيعاب (١٩٢٢)، تاريخ دمشق (١٩/٥٦٥) أسد الغابة (٧/٢٩٢)، تجريد أسماء الصحابة (٢/٣١٠)، التبيين (٢١٨)، العقد الثمين (٨/٣٢٢)، الإصابة (٤/٤٢٥) .","vol":"12","page":993},{"text":"[]<span data-type=\"title\" id=toc-5608> هند بنت الوليد</span>\nهي هندُ بنتُ الوَليد بن عتبة بن ربيعة بن عبد شمس، امرأة أبي حُذَيْفَة، مولى سالم هكذا أخرجها أبو داود والنَّسائي، وسمَّياها هندًا، وأخرج «الموطأ» ذكرها وسمَّاها فاطمة، وقد تقدَّم في حرف الفاء، ولم أجد في الصحابيات من اسمها هند غير بنت الوليد بن عتبة، والذي ذَكرَهُ ابنُ مندة وابن عبد البر أن اسمها فاطمة.","vol":"12","page":994},{"text":"<span data-type=\"title\" id=toc-5609>[٢٩١٦] هند بنت هبيرة</span>\nهي هند بنت هبيرة، لها ذِكْر في كتاب الزينة (١) في حديث ثوبان، ولم أجد في أسماء الصحابيات من اسمها هند بنت هبيرة.\n_________\n(١) انظر الحديث رقم (٢٨٤٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩١٦) أسد الغابة (٧/٢٩٤)، تجريد أسماء الصحابة (٢/٣١١)، الإصابة (٤/٤٢٧) .","vol":"12","page":994},{"text":"[٢٩١٧] هند بنت شريك\nهي هِنْد التي جاء ذِكْرها في الاستحاضة، في حديث عائشةَ (١) .\n_________\n(١) انظر الحديث رقم (٥٤٠٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩١٧) تهذيب الكمال (١٦٩٩)، الكاشف (٣/٤٣٦)، ميزان الاعتدال (٤/٦١٠)، تهذيب التهذيب (١٢/٤٥٨)، تقريب التهذيب (٢/٦١٧)، الإصابة (٤/٤٢٧) .","vol":"12","page":994},{"text":"<span data-type=\"title\" id=toc-5611>الفصل الثاني: في الكنى والأبناء</span>\n[]<span data-type=\"title\" id=toc-5612> أبو هارون</span>\nهو أبو هَارون عمارة بن جُوَيْن العَبْدي تابعي.\nوجُوَيْن: بضم الجيم، وفتح الواو، وسكون الياء، وبالنون.","vol":"12","page":994},{"text":"[]<span data-type=\"title\" id=toc-5613> أبو هاشم بن عتبة</span>\nهو أبو هاشم بن عتبة بن ربيعةَ بن عبد شمس بن عبد مَنَاف القُرشي العَبْشَمي. قد اختلف في اسمه فقيل: شيبة، وقيل: هُشيم، وقيل: مُهَشّم، وقد ذكرناه في حرف الشين، صحابي.","vol":"12","page":994},{"text":"[]<span data-type=\"title\" id=toc-5614> أبو هريرة</span>\nقد اخْتُلف في اسم أبي هريرة، وقد ذكرناه في عبد الرحمن.","vol":"12","page":995},{"text":"[]<span data-type=\"title\" id=toc-5615> أبو هشام</span>\nهو أبو هشام، محمد بن يَزِيد الرِّفاعي، تابعي.\nالرِّفاعي: بكسر الراء، وبالفاء، والعين المهملة.","vol":"12","page":995},{"text":"[]<span data-type=\"title\" id=toc-5616> أبو هلال</span>\nهو أبو هلال [محمد بن سليم الراسبي، ولم يكن من بني راسب وهو من بني ناجية من بني سامة: وإنما كان نازلًا فيهم بصري هو مولى أسامة بن لؤي من قريش] (١) .\nروى عن قتادة.\nروى عنه زيدُ بن الحبّاب،\nحديثه في الدعاء عند رؤية الهلال (٢) .\n_________\n(١) بياض في الأصلين، وما بين حاصرتين من \" الجرح والتعديل \".\n(٢) انظر الحديث رقم (٢٣٢٧) .","vol":"12","page":995},{"text":"<span data-type=\"title\" id=toc-5617>[٢٩١٨] أبو هند</span>\nهو أبو هِند الحجَّام، صحابي، قد اخْتُلف في اسمه، فقيل: عبد الله، وقيل: يسار،\nوقد ذكرناه في حرف الياء.","vol":"12","page":995},{"text":"[]<span data-type=\"title\" id=toc-5618> أبو الهيَّاج</span>\nهو أبو الهيّاج حَيّان بن حُصين الأسدي.\nالهيَّاج: بتشديد الياء تحتها نقطتان، وبالجيم.\nوحَيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان، وبالنون.","vol":"12","page":995},{"text":"[]<span data-type=\"title\" id=toc-5619> أبو الهَيْثم</span>\nهو أبو الهَيْثَمَ مالكُ بنُ التَيِّهان الأَنْصاري، صاحبي كبير.\nالتَيِّهان: بفتح التاء فوقها نقطتان، وتشديد الياء تحتها نقطتان وكسرها، وبالنون.","vol":"12","page":995},{"text":"[]<span data-type=\"title\" id=toc-5620> أم هانئ</span>\nهي أم هانئ فاختةُ بنتُ أبي طَالب صحابية، وفي اسمها خلاف.\nوقد ذكَرْناه في حرف الفاء.","vol":"12","page":995},{"text":"<span data-type=\"title\" id=toc-5621>[٢٩١٩] أم هشام</span>\nهي أم هشام بنتُ حارثَة بن النُّعمان، صَحابية.\nروى عنها عبد الرحمن بن سعد، وحَبيب بن عبد الرحمن، وعَمرةُ بنتُ عبدِ الرحمن.","vol":"12","page":995},{"text":"<span data-type=\"title\" id=toc-5622>[٢٩٢٠] ابن الهاد</span>\nهو يزيدُ بنُ عبدِ اللهِ بن أُسامة بن الهاد.","vol":"12","page":995},{"text":"<span data-type=\"title\" id=toc-5623>الفصل الثالث: في النسب</span>\n<span data-type=\"title\" id=toc-5624>[٢٩٢١] الهاشمي</span>\nالهاشمي: منسوب إلى هَاشم بن عبد مناف، واسم هاشم: عَمْرو، ويُعرف بعمرو العُلَي، واسم عبد مناف: المُغيرة بن قصي، واسمه زيد بن كِلاب بن مرة بن كعب بن لؤي بن غالب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢١) عجالة المبتدي (١٢٤) .","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-5625>[٢٩٢٢] الهَجَري</span>\nالهَجَري: بفتح الهاء، وفتح الجيم.\nمنسوب إلى هَجَر، وهي مدينة معروفة، وينسب إليها هاجري على غير قياس. قاله الجوهري.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢٢) الأنساب (٥٨٨/ب) .","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-5626>[٢٩٢٣] الهُجَيْمي</span>\nالهُجَيْمي: بضم الهاء، وفتح الجيم.\nمنسوب إلى الهُجَيْم بن عَمرو بن تميم بن مرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢٣) المصدر السابق - نفس الصفحة.","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-5627>[٢٩٢٤] الهُذَلي</span>\nالهُذَلي: بضم الهاء، وفتح الذال المعجمة.\nمنسوب إلى هُذَيْلِ بنِ مُدْركة بن إلْيَاس بن مُضر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢٤) السابق (٥٨٩/أ) .","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-5628>[٢٩٢٥] الهَرَويّ</span>\nالهَرَوِيُّ: بفتح الهاء، وفتح الراء.\nمنسوب إلى هَرَاة مدينة معروفة بخُراسان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢٥) السابق (٥٩٠/ب) .","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-5629>[٢٩٢٦] الهِلاَلي</span>\nالهِلاَلي: منسوب إلى هلال بن عامر بن صَعْصَعَة بن مُعاويَةَ بن بكر بن هَوازن.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢٦) السابق (٥٩٣/ب) .","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-5630>[٢٩٢٧] الهَمْداني</span>\nالهَمْداني: بفتح الهاء، وسكون الميم، وبالدال المهملة.\nمنسوب إلى هَمْدَان، واسمه أَوْسَلة بن مالك بن زيد بن ربيعة بن أَوْسَلة بن الخِيَار بن مالك بن زيد بن كهلان بن سبأ.\nأَوْسَلة: بفتح الهمزة، وسكون الواو، وفتح السين المهملة.\nوالخِيَار: بكسر الخاء المعجمة، وتخفيف الياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢٧) السابق (٥٩١/ب) .","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-5631>[٢٩٢٨] الهُنَائي</span>\nالهُنَائي: بضم الهاء، وتخفيف النون، وبالمد.\nمنسوب إلى هُنَاءة بن مالك بن فَهْم بن غَنْم بن دَوس، بطن من الأزد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢٨) عجالة المبتدي (١٢٥) .","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-5632>[٢٩٢٩] الهَوْزَني</span>\nالهَوْزَني: بفتح الهاء، وسكون الواو، وبالزاي، والنون.\nمنسوب إلى هَوْزَن بن عَوْف بن عبد شَمس بن وايل بن الغَوْث، بطن من ذي الكَلاَع.\nالغَوْث: بفتح الغين المعجمة، وبالثاء المثلثة.\nوالكَلاَع: بفتح الكاف، وتخفيف اللام، وبالعين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٢٩) السابق (٥٩٣/أ) .","vol":"12","page":996},{"text":"<span data-type=\"title\" id=toc-5633>حرف الياء</span>\nويشتمل على ثلاثة فصول\n<span data-type=\"title\" id=toc-5634>الفصل الأول: في الأسماء</span>، وفيه فرعان\n<span data-type=\"title\" id=toc-5635>الفرع الأول: في الصحابة</span>\n<span data-type=\"title\" id=toc-5636>[٢٩٣٠] يحيى بن أُسَيْد</span>\nهو يحيى بنُ أُسَيْدِ بنِ حُضَيْر الأنْصاري، ولد على عهد النبيِّ - ﷺ-، وبه كان يكنى أبوه، له ذِكْر في فضل القراءة والقارئ (١) . قال ابن عبد البر: وكان في سنّ من يحفظ، ولا أعلم له رواية.\nأُسَيْد: تصغير أسد.\nوحُضَيْر: بضم الحاء المهملة، وفتح الضاد المعجمة، وسكون الياء، وبالراء.\n_________\n(١) انظر الحديث رقم (٦٢٩٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣٠) الاستيعاب (١٥٦٩)، الاستبصار (٢١٦)، أسد الغابة (٥/٤٧٠)، تجريد أسماء الصحابة (٢/١٣٢)، الإصابة (٣/٦٥٠) .","vol":"12","page":999},{"text":"<span data-type=\"title\" id=toc-5637>[٢٩٣١] يَزيدُ بن الأسود</span>\nهو أبو جابر، يزيدُ بنُ الأسودَ السُّوَائي، ويقال: الخزاعي، ويقال: العامري.\nروى عنه ابنه جابر، وعداده في أهل الطَّائف، وحديثه في الكوفيين.\nالسُّوَائي: بضم السين المهملة، وتخفيف الواو، وبالمدّ.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣١) طبقات ابن سعد (٥/٥١٧)، طبقات خليفة (٢٨٥)، الجرح والتعديل (٩/٢٥٠)، الثقات (٣/٤٤٢)، مشاهير علماء الأمصار (٣٤)، الاستيعاب (١٥٧١)، أسد الغابة (٥/٢٩٤٧٦) تهذيب الكمال (١٥٢٩)، الكاشف (٣/٢٤٠)، تجريد أسماء الصحابة (٢/١٣٤)، العقد الثمين (٧/٤٦٠)، تهذيب التهذيب (١١/٣١٣)، الإصابة (٣/٦٥١)، تقريب التهذيب (٢/٣٦٢) .","vol":"12","page":999},{"text":"<span data-type=\"title\" id=toc-5638>[٢٩٣٢] يزيدُ بن ثابت</span>\nهو يزيدُ بن ثابت بن الضحّاك الأنصاري، أخو زَيد بن ثابت يقال: إنه شهد بدرًا، وقيل: بل شهد أحدًا، واستشُهدَ يومَ اليمامة.\nروى عنه أخوه زيد، وخَارجةُ بنُ زيد، قال ابن عبد البر: ولا أحسبه سمع منه.\nخَارجة: بالخاء المعجمة، والجيم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣٢) تهذيب الكمال (٣/١٥٣٠)، تهذيب التهذيب (١١/٣١٧ (٦١١)، تقريب التهذيب (٢/٣٦٣)، خلاصة تهذيب الكمال (٣/١٦٧)، الكاشف (٣/٢٧٥)، تاريخ البخاري الكبير (٨/٣١٦)، تاريخ البخاري الصغير (١/٣٤، ٤٢)، الجرح والتعديل (٩/١٠٦٦)، الثقات (٣/٤٤١)، أسد الغابة (٥/ ٤٨٠)، الإصابة (٦/٦٤٩)، الاستيعاب (٤/١٥٧٢)، طبقات ابن سعد (٣/٤٨٦، ٨/٤٥٣)، معرفة الثقات (٢٠٠٧)، تراجم الأحبار (٤/٢٩١)، أسماء الصحابة الرواة (ت٣٩٢) .","vol":"12","page":999},{"text":"<span data-type=\"title\" id=toc-5639>[٢٩٣٣] يزيد بن السَّائب</span>\nهو أبو السَّائب، يزيدُ بن السَّائب الكِنْدي، له صحبة، ولأبيه صحبة. ⦗١٠٠٠⦘\nروى عنه ابنه السائب، وحديثه عند المدنيين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣٣) التاريخ الكبير (٨/٣١٦)، الكنى اللوحة (٥١)، الثقات (٣/٣٤٥)، الاستيعاب (١٥٧٦)، أسد الغابة (٥/٤٩٠)، تجريد أسماء الصحابة (٢/١٣٧)، الإصابة (٣/٦٥٦) .","vol":"12","page":999},{"text":"[]<span data-type=\"title\" id=toc-5640> يَزِيدُ بنُ سلمة</span>\nهو يزيدُ بن سَلمة الجعفي، ويقال: سَلمة بنُ يزيد، وقد تقدَّم في حرف السين.\nروى عنه وايل بنُ حجر، وعَلقمة بن قيس، وحديث يزيد في كتاب العلم (١)، وحديث سلمة في كتاب الخلافة (٢) .\n_________\n(١) انظر الحديث رقم (٥٨٤٠) .\n(٢) انظر الحديث رقم (٢٠٤٤) .","vol":"12","page":1000},{"text":"<span data-type=\"title\" id=toc-5641>[٢٩٣٤] يزيدُ بنُ شيبان</span>\nهو يزيدُ بنُ شَيْبَان الأَزدي، له صحبة ورواية، ويُذكر في الوحدان.\nروى عن ابن مِرْبَع.\nروى عنه عمرُو بنُ عبد الله بن صَفوان، حديثه في الحج (١) .\nمِرْبَع: بكسر الميم، وسكون الراء، وفتح الباء الموحدة.\n_________\n(١) انظر الحديث رقم (١٥٢٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣٤) تهذيب الكمال (٣/١٥٣٦)، تهذيب التهذيب (١١/٣٣٧ (٦٤٤)، تقريب التهذيب (٢/٣٦٦)، خلاصة تهذيب الكمال (٣/١٧٢)، الكاشف (٣/٢٨٠)، الجرح والتعديل (٤/٢٧٠)، الثقات (٣/ ٤٤٣)، أسد الغابة (٥/٤٩٦)، تجريد أسماء الصحابة (٢/١٣٨)، الإصابة (٦/٦٦٥)، الاستيعاب (٤/١٥٧٧) .","vol":"12","page":1000},{"text":"<span data-type=\"title\" id=toc-5642>[٢٩٣٥] يزيدُ بنُ عَامر</span>\nهو أبو حَاجز، يزيدُ بن عَامر بن الأَسْود بن حَبيب بن سُوَاءة بن عامر بن صَعْصَعَة السُّوائي حجازي. شهد حُنينًا مع المُشْرِكين ثم أَسْلم بعدُ.\nروى عنه السائِبُ بن يزيد، وسعيدُ بنُ يسار، ونُوح بن صَعْصَعَة.\nحَاجز: بالحاء المهملة، والجيم، والزاي.\nوسُواءة: بضم السين المهملة، وتخفيف الواو، وبالمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣٥) تهذيب الكمال (٣/١٥٣٦)، تهذيب التهذيب (١١/٣٣٩ (٦٥٠)، تقريب التهذيب (٢/٣٦٦)، خلاصة تهذيب الكمال (٣/١٧٢)، الكاشف (٣/٢٨١)، الجرح والتعديل (٤/٢٨١)،الثقات (٣/٤٤٤) أسد الغابة (٥/٤٩٨)، تجريد أسماء الصحابة (٢/١٣٨)، الاستيعاب (٤/١٥٧٧)، أسماء الصحابة الرواة (ت٦٣١) .","vol":"12","page":1000},{"text":"[]<span data-type=\"title\" id=toc-5643> يزيدُ بنُ قُنَافَة</span>\nهو أبو قبيصة، يَزيدُ بنُ قُنافة الطائي المعروف بالهلب، وقد ذَكَرناه في حرف الهاء.\nقُنَافة: بضم القاف، وتخفيف النون، وبالفاء.","vol":"12","page":1000},{"text":"<span data-type=\"title\" id=toc-5644>[٢٩٣٦] يزيدُ بنُ نَعَامة</span>\nهو يزيدُ بنُ نَعَامة الضبّي، ويقال السُّوائي.\nروى عنه سَعيد بن سلمان الرَبَعي وكان قد شَهد حنينًا مُشْرِكًا ثم أسلم بعدَ ذلك. قال الترمذي: لا يعرف له سماع من النبي - ﷺ-. ⦗١٠٠١⦘\nنَعَامَة: بفتح النون، وبالعين المهملة.\nوالرَّبَعي: بفتح الراء، وفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣٦) تهذيب الكمال (٣/١٥٤٣)، تهذيب التهذيب (١١/٣٦٤) (٧٠٧)، تقريب التهذيب (٢/٣٧٢)، خلاصة تهذيب الكمال (٣/١٧٨)، الكاشف (٣/٢٨٧)، التاريخ الكبير (٨/٣٦٣، ٩/١٣٨)، الجرح والتعديل (٤/٢٩٢)، الثقات (٣/٤٤٢)، أسد الغابة (٥/٥١٠)، تجريد أسماء الصحابة (٢/١٤١)، الإصابة (٦/٦٧٥)، الاستيعاب (٤/١٥٨٠)، أسماء الصحابة الرواة (ت٦٧٨) .","vol":"12","page":1000},{"text":"<span data-type=\"title\" id=toc-5645>[٢٩٣٧] يَسَارُ بنُ عَبد</span>\nهو أبو عَزَّة يَسارُ بنُ عبد، ويُقال: ابنُ عبد الله، وقيل: ابنُ عَمرِو الهُذَلي، من بني لِحْيَان بن هُذيل، نزلَ البصرة، وعداده في أهلها، ويقال: إنَّ أبا عزَّةَ هو مَطِرُ بنُ عُكَامِس لأن حديثهما واحد، وقيل: هو غيره، وهو الصواب.\nروى عنه أبو المليح الهُذَلي.\nعَزَّة: بفتح العين المهملة، وتشديد الزاي.\nويَسَار: ضد يمين، وهو من اليسر.\nولِحْيَان: بكسر اللام، وسكون الحاء المهملة، وتخفيف الياء تحتها نقطتان.\nوعُكَامِس: بضم العين المهملة، وتخفيف الكاف، وكسر الميم، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣٧) تهذيب الكمال (٣/١٥٤٧)، تهذيب التهذيب (١١/٣٧٦ (٧٣١)، تقريب التهذيب (٢/٣٧٣)، خلاصة تهذيب الكمال (٣/١٨٠)، الكاشف (٣/٢٨٩)، تاريخ البخاري الكبير (٨/٤١٩)، الجرح والتعديل (٤/٣٠٥)، الثقات (٣/٤٤٨)، أسد الغابة (٥/٥١٧)، تجريد أسماء الصحابة (٢/١٤٢)، الإصابة (٦/٣٨٠)، الاستيعاب (٤/١٥٨٢) .","vol":"12","page":1001},{"text":"[]<span data-type=\"title\" id=toc-5646> يسار الحَجَّام</span>\nهو أبو هند، يَسار الحجَّام، الذي حجَمَ النبيَّ - ﷺ-، وهو مولى بني بَيَاضة، وقيل: إن اسمه سَالمُ بن أبي سَالم، وقيل: عبدُ الله بن هند، وقيل: سِنان، غلبت عليه كنيته.\nروى عنه ابن عباس، وأبو هريرة، وجابر.","vol":"12","page":1001},{"text":"[]<span data-type=\"title\" id=toc-5647> يُسَيْرُ بن عَمرو</span>\nهو أبو الخِيار، يُسَيْرُ بن عَمرو الكِنْدي، ويقال: الشّيباني، ويقال: الدرّمكي، ويقال: فيه أُسَيْر، وقد تقدَّم في حرف الهمزة، وقد اخْتُلف في صحبته، والأكثر على أنه تابعي، وقد ذكرناه في تابعي الهمزة.\nيُسَيْر: بضم الياء، وفتح السين المهملة، وسكون الياء الثانية.\nوالخِيَار: بكسر الخاء المعجمة، وتخفيف الياء تحتها نقطتان.","vol":"12","page":1001},{"text":"<span data-type=\"title\" id=toc-5648>[٢٩٣٨] يعلى بن أميَّة</span>\nهو أبو صَفوان، ويقال: أبو خلف، ويقال: أبو خالد، وهو الأكثرُ يَعْلى بنُ أُمَيَّة بن أبي عُبيدَة. وقال الدارقطني: ابن أُبي بن عُبَيْدة بن همَّام بن الحَارث بن بَكر بن زَيد بن مالك بن حنظلة بن مالكُ بنُ زيدِ مناة بن تميم التّميمي الحَنْظلي، حليفُ قُريش، وهو يعلى بن مُنْبَه أيضًا، أسلمَ يومَ الفتح، وشهدَ حُنينًا والطائف وتبوكَ، وكان عاملَ عمرَ بنِ الخطَّاب على نَجْران، وهو معدود في أهل الحجاز. ⦗١٠٠٢⦘\nروى عنه ابنُه صفوان، وعبدُ الله بن الدَّيْلمي، وعطاء، ومجاهد، وعكرمة.\nوقتل بصفين مع عليِّ بن أبي طالب.\nأُمَيَّة: بضم الهمزة، وفتح الميم، وتشديد الياء تحتها نقطتان.\nومُنْيَة: بضم الميم، وسكون النون، وفتح الياء الخفيفة تحتها نقطتان وهي أمُّه، كذا يقولُ أصحابُ الحديث. وقيل: هي أمُّ أبيه، وبها يعرف، وهي جدَّةُ الزّبيرِ بن العوام لأبيه، وهي أخت عُتْبَة بن غَزوان، وقيل: عمته.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣٨) تهذيب الكمال (٣/١٥٥٥)، تهذيب التهذيب (١١/٣٩٩ (٧٧٢)، تقريب التهذيب (٢/٣٧٧)، خلاصة تهذيب الكمال (٣/١٨٤)، الكاشف (٣/٢٩٥)، الجرح والتعديل (٤/٣٠١)، الثقات (٣/ ٤٤١)، أسد الغابة (٥/٥٢٣)، تجريد أسماء الصحابة (٢/١٤٤)، العقد الثمين (٧/٤٧٨)، الإصابة (٦/ ٦٨٥)، سير الأعلام (٣/١٠٠)، الاستيعاب (٤/١٥٨٥)، طبقات ابن سعد (٢/٣٦٩، ٥/٥٣٥)، أسماء الصحابة الرواة (ت٩٦)، نقعة الصديان (ت٢١٣) .","vol":"12","page":1001},{"text":"<span data-type=\"title\" id=toc-5649>[٢٩٣٩] يَعْلى بنُ مُرَّةَ</span>\nهو أبو المَرَازِم يَعْلى بن مُرّة بن وهيب بن جَابر، من بني عَوف بن ثقيف الثَّقَفي، وأمه سَيَابة وبها يعرف. شهدَ الحُديبيةَ وخيبرَ، والفتح، وحنينًا، والطائف.\nروى عنه ابنُه، وعبد الله بن حفص، والمِنْهال بن عمرو، وسَعيد بن أبي راشد، وعداده في الكوفيين، وقيل: في البصريين.\nالمَرَازِم: بفتح الميم، وتخفيف الراء، وكسرالزاي.\nوسَيَابة: بفتح السين المهملة، وتخفيف الياء تحتها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٣٩) تهذيب الكمال (٣/١٥٥٧)، تهذيب التهذيب (١١/٤٠٤ (٧٨٢)، تقريب التهذيب (٢/٣٧٨)، خلاصة تهذيب الكمال (٣/١٨٥)، الكاشف (٣/٢٩٦)، تاريخ البخاري الكبير (٨/٤١٤)، الجرح والتعديل (٤/٣٠١)، الثقات (٣/٤٠٤)، أسد الغابة (٥/٥٢٥)، تجريد أسماء الصحابة (٢/١٤٤)، الإصابة (٦/٦٨٧)، الاستيعاب (٤/١٥٨٧)، تاريخ ابن معين (٢/٤٦)، أسماء الصحابة الرواة (ت١٠٢)، نقعة الصديان (ت٢١٢) .","vol":"12","page":1002},{"text":"<span data-type=\"title\" id=toc-5650>[٢٩٤٠] اليمان بن جابر</span>\nهو اليَمَان بن جابر، والد حُذَيفَة بن اليمان، واسمه حُسَيْل: بضم الحاء المهملة، وفتح السين المهملة، وسكون الياء، وباللام.\nواليَمانُ: لقب، وقد ذكرناه في حرف الحاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤٠) راجع ترجمة «حذيفة بن اليمان» .","vol":"12","page":1002},{"text":"<span data-type=\"title\" id=toc-5651>[٢٩٤١] يوسف بن عبد الله</span>\nهو أبو يعقوب، يوسفُ بنُ عبدِ الله بن سَلاَم بن الحارث، وقد تقدَّم تمام نسبه عندَ ذِكر أبيه، ولا يختلفون أنه من بني إسرائيل من ولدِ يوسف بنِ يعقوبَ بن إسحاق بن إبراهيم ﵈، وُلِدَ في حياة رسول الله - ﷺ- وحُمِلَ إليه وأقعده في حجْرِه وسمّاه يوسفَ، ومسح رأسَه، وحفظ عنه، ومنهم من يقول: له رؤية؛ ولا رواية له، عداده في أهل المدينة.\nروى عنه محمد بن المنكدر، وعمر بن عبد العزيز، ويحيى بن أبي الهيثم، ويزيد الأعور.\nسَلاَم: بتخفيف اللام.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤١) تهذيب الكمال (٣/١٥٦٠)، تهذيب التهذيب (١/٤١٦ (٨١١)، تقريب التهذيب (٢/٣٨١)، خلاصة تهذيب الكمال (٣/١٨٨)، الكاشف (٣/٢٩٩)، تاريخ البخاري الكبير (٨/٣٧١)، الجرح والتعديل (٤/٣٢٥)، الثقات (٣/٤٤٦)، أسد الغابة (٥/٥٢٩)، تجريد أسماء الصحابة (٢/١٤٥)، الإصابة (٦/٦٩١)، الاستيعاب (٤/١٥٩٠)، سير الأعلام (٣/٥٠٩)، الاستبصار (١٩٤)، أسماء الصحابة الرواة (ت٣٥٥) .","vol":"12","page":1002},{"text":"[٢٩٤٢] أم ياسر يُسَيْرَةُ\nهي أم ياسر يُسَيْرةُ، وقيل: أم حُمَيْضة يسيرةُ بنتُ يَاسر. كانت من المُهاجرات المُبايعات، وهي جدَّةُ هانئ بن عثمان حديثها عند أهل الكوفة.\nروت عنها: حميضة بنت ياسر وهي بنت ابنها.\nياسر: بالياء تحتها نقطتان، وكسر السين المهملة.\nويُسَيْرة: بضم الياء، وفتح السين المهملة، وسكون الياء الثانية.\nوحُمَيْضَة: بضم الحاء المهملة، وفتح الميم، وسكون الياء، وبالضاد المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤٢) تاريخ ابن معين (٧٤٠)، طبقات ابن سعد (٨/٣١٠)،الثقات (٣/٤٥٠)، تاريخ الصحابة (٢٦٩)، المؤتلف والمختلف (٢٢٧٦)، حلية الأولياء (٢/٦٨)، الإكمال (٧/٢٩٤٣١) تهذيب الكمال (١٦٩٩)، تجريد أسماء الصحابة (٢/٣١٢)، الكاشف (٣/٤٣٦)، تهذيب التهذيب (١٢/٤٥٨)، تقريب التهذيب (٢/٦١٨) .","vol":"12","page":1003},{"text":"<span data-type=\"title\" id=toc-5653>الفرع الثاني: في التابعين ومن بعدهم</span>\n<span data-type=\"title\" id=toc-5654>[٢٩٤٣] يُحْمِد</span>\nهو أبو أمية يُحْمِد الشَّعْبَاني.\nروى عن أبي ثَعْلَبة الخُشَني.\nروى عنه عمرو بن جَارية اللَّخمي، حديثُه عند الشاميين.\nيُحْمِد: بضم الياء، وسكون الحاء المهملة، وكسر الميم.\nقال الدارقطني: وأصحاب الحديث يفتحون الياء.\nوالشَّعْبَاني: بفتح الشين المعجمة، وسكون العين المهملة، وبالباء الموحدة، والنون.\nوالخُشَني: بضم الخاء المعجمة، وفتح الشين المعجمة، وبالنون.\nوجَارية: بالجيم، والراء، والياء تحتها نقطتان.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤٣) التاريخ الكبير (٨/٤٢٦)، الجرح والتعديل (٩/٣١٤)، الكاشف (٥/٥٥٨)، المؤتلف والمختلف (٢٣٤٣)، الإكمال (٤/٥٤٦، ٧/٤٢٤)، تاريخ دمشق (١٨/٢٩١٣) تهذيب الكمال (١٥٧٨)، تهذيب التهذيب (١١/١٧٣، ١٢/١٥) تقريب التهذيب (٢/٣٩٢) .","vol":"12","page":1003},{"text":"<span data-type=\"title\" id=toc-5655>[٢٩٤٤] يُحَنَّس</span>\nهو أبو موسى، يُحَنَّس، مولى مُصْعب بن الزُّبير بن العوام المَدني.\nروى عن أبي سعيد الخدري.\nروى عنه ابن الهاد، ووَهْبُ بنُ كيسان.\nيُحَنَّس: بضم الياء، وفتح الحاء المهملة، وبتشديد النون وفتحها، وبالسين المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤٤) تهذيب الكمال (٣/١٤٨٥)، تهذيب التهذيب (١١/١٧٤ (٢٩٧)، تقريب التهذيب (٢/٣٤١)، خلاصة تهذيب الكمال (٣/١٦٥)، الكاشف (٣/٢٤٨)، تاريخ البخاري الكبير (٨/٤٢٧، ٩/١٤٢)، الجرح والتعديل (٩/١٣٥٤)، الثقات (٥/٥٥٩)، تاريخ ابن معين (٣/٦٣٩) .","vol":"12","page":1003},{"text":"<span data-type=\"title\" id=toc-5656>[٢٩٤٥] يحيى بن حبيب</span>\nهو يحيى بن حَبيب بن عَرَبي بصري، له ذِكْر في حديث جابر في فضل الصحابة (١) . ⦗١٠٠٤⦘\nعَرَبي: بفتح العين المهملة، وفتح الراء، وبالباء الموحدة.\nمات بالبصرة سنة ثمان، وأربعين ومائتين.\nروى عن حمّاد، وخالد.\nروى عنه أبو عبد الرحمن النّسائي كثيرًا في «السنن» .\n_________\n(١) انظر الحديث رقم (٦٣٥٩) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤٥) تهذيب الكمال (٣/١٤٩٢)، تهذيب التهذيب (١١/١٩٥ (٣٣٠)، تقريب التهذيب (٢/٣٤٥)، خلاصة تهذيب الكمال (٣/١٤٥)، الكاشف (٣/٢٥٢)، الجرح والتعديل (٩/٥٨١)، معجم طبقات الحفاظ (١٨٦)، الأنساب (٩/٢٦٦)، الثقات (٩/٢٦٥)، الإكمال (٦/١٧٧)، التمهيد (٦/٤٢)، سير الأعلام (١١/١٥٦) والحاشية.","vol":"12","page":1003},{"text":"<span data-type=\"title\" id=toc-5657>[٢٩٤٦] يحيى بن أبي حسن المازني</span>\nهو يحيى بن أبي حسن المازني.\nروى عن عبد الله بن زيد بن عاصم، وأبي سعيد الخدري.\nروى عنه ابنه عمرو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤٦) التاريخ الكبير (٨/٢٩٥)، الجرح والتعديل (٩/١٧٥)، الثقات (٥/٥٢٢)، ذكر أسماء التابعين (١/٤٠٠)، الجمع بين رجال الصحيحين (رقم٢/٢٩٥٦٤) تهذيب الكمال (١٥١٣)، تهذيب التهذيب (١١/٢٥٩) .","vol":"12","page":1004},{"text":"<span data-type=\"title\" id=toc-5658>[٢٩٤٧] يحيى بن راشد</span>\nهو يحيى بن راشد الدمشقي.\nسمع ابن عمر.\nروى عنه عُمَارة بن غَزِيّة، حديثه في الحدود (١) .\nعُمَارة: بضم العين.\nوغَزِيَّة: بفتح الغين المعجمة، وكسر الزاي، وتشديد الياء تحتها نقطتان.\n_________\n(١) انظر الحديث رقم (١٩٢٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤٧) تهذيب الكمال (٣/١٤٩٦)، تهذيب التهذيب (١١/٢٥٦)، تقريب التهذيب (٢/٢٤٧)، خلاصة تهذيب الكمال (٣/١٠٤٧)، الكاشف (٣/٢٥٤)، الجرح والتعديل (٩/٦٠٢)، ميزان الاعتدال (٤/٣٧٣)، الثقات (٥/٥٢٦)، تاريخ الإِسلام (٥/١٧٩) .","vol":"12","page":1004},{"text":"<span data-type=\"title\" id=toc-5659>[٢٩٤٨] يحيى بن أبي زكريا</span>\nهو أبو مروان، يحيى بن أبي زكريا الغسَّاني.\nسمع عبدَ اللهِ بن عثمان بن خُثَيم، وهشام بن عُروة، وعبَّاد بن سعيد، وخالد بن مَعْدان، له ذِكْر في حديث حسَّان بن عَطِيَّة في كتاب الفتن (١) .\nخُثَيْم: بضم الخاء المعجمة، وفتح الثاء المثلثة، وسكون الياء.\nوعَبَّاد: بتشديد الباء الموحدة (٢) .\n_________\n(١) انظر الحديث رقم (٧٤٧٩) .\n(٢) في خ الأسماء حسب الترتيب الآتي: يحيى بن سعيد، يحيى بن سعيد القطان، يحيى بن سعيد الأنصاري، يحيى بن سعدون، والمثبت من م الموافقة الفهرس الهجائي.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤٨) تهذيب الكمال (٣/١٤٩٧)، تهذيب التهذيب (١١/٢١١ (٣٥١)، تقريب التهذيب (٢/٣٤٧) خلاصة تهذيب الكمال (٣/١٤٨)، الكاشف (٣/٢٥٥)، تاريخ البخاري الكبير (٨/٢٧٤)، الجرح والتعديل (٩/٦١٤، ٨٢٢)، ميزان الاعتدال (٤/٣٧٦)، لسان الميزان (٧/٤٣١)، مقدمة الفتح (٤٥١)، رجال الصحيحين (٢٢٠٩)، المغني (١٩٦٦، ٧٠٦٥)، المجروحين (٣/١٢٦)، ديوان الضعفاء (٤٦٢٨) .","vol":"12","page":1004},{"text":"<span data-type=\"title\" id=toc-5660>[٢٩٤٩] يحيى بن سعدون</span>\nهو شيخُنا صائنُ الدّينِ أبو بكر، يحيى بن سَعدون بن تمّام الأزدي القُرطبي -﵀ - شيخُ وقته، وهو إمام حافظ مشهور، وعالم مذكور صاحب علم القراءات في زمانِه حِفْظًا، ومعرفة، ورواية، ودراية، وهو ذو فنون كثيرة ⦗١٠٠٥⦘ في النحو، واللغة، والتفسير، والحديث، وغير ذلك، طاف البلاد، وسمع بها، ولقي المشايخ، وكان له من الأسانيد العالية ما لم يجتمعْ لغيره، ورد الموصل واستوطنها سنين كثيرة، وسمعنا عليه بها، وكان ثقة حافظًا ثَبْتًا دَيِّنًا ورعًا زاهدًا عابدًا أحسنَ الناس صحبة وخُلُقًا.\nمات بالموصل، سنة سبع وستين وخمسمائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٤٩) سير أعلام النبلاء (٢٠/٥٤٦)، شذرات الذهب (٦/٣٧٢) .","vol":"12","page":1004},{"text":"[٢٩٥٠] يحيى بنُ سعيد\nهو أبو الحارث يَحيى بنُ سعيد بن العَاص القُرشي الأُمَوي.\nسمع أباه، ومعاويةَ.\nروى عنه أَشْرَس بن عُبيد، والزُّهري.\nأَشْرس: بفتح الهمزة، وسكون الشين المعجمة، وبالراء، والسين المهملة،\nله ذِكْر في حديث ابن عمر في كتاب اللهو (١) .\n_________\n(١) انظر الحديث رقم (٨٤١٦) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥٠) تهذيب الكمال (٣/١٤٩٨)، تهذيب التهذيب (١١/٢١٦ (٣٥٨)، تقريب التهذيب (٢/٣٤٨)، خلاصة تهذيب الكمال (٣/١٤٩)، الكاشف (٣/٢٥٦)، تاريخ البخاري الكبير (٨/٢٧٦)، تاريخ البخاري الصغير (١/٣٠٠، ٢/٢٨٣)، الجرح والتعديل (٩/٦٢٤)، ميزان الاعتدال (٤/٣٨٠)، تاريخ الثقات (٤٧٢)، طبقات ابن سعد (٧/٤٧) قسم ٢، تذكرة الحفاظ (١/٢٧٤)، الثقات (٥/٢٥١)، تاريخ ابن معين (٣/٦٤٣)، الأنساب (١٠/٤٤٩)، معجم الثقات (١٣) .","vol":"12","page":1005},{"text":"<span data-type=\"title\" id=toc-5662>[٢٩٥١] يحيى بنُ سَعيد </span>القطَّان\nهو أبو سعيد، يحيى بن سعيد بن فَرُّوخ القطّان الأَحْولُ البَصري، يقال: مولى بني تميم.\nسمع أبا جعفر الخَطْمِي، وهشام بن عروة، وعُبَيْد الله بن عمر العُمري، ويحيى بن سعيد الأنصاري، وسُليمان الأَعْمش، والثوري، وشُعبة، ومالكًا، وغيرَهم.\nروى عنه عبد الرحمن بن مَهْدي، وعَفَّان بن مُسلم، وعلي بن المديني، ومُسْدد، وأحمد بن حنبل، ويحيى بن معين، ومحمد بن المثنى، وغيرُهم، قدِمَ بغداد وحدَّث بها وهو إمام كبير ثقة حافظ عالم عارف بالحديث مشهور مكثر.\nولد أول سنة عشرين ومائة، ومات في صفر سنة ثمان وتسعين ومائة. قال أحمد بن حنبل: لم ترَ عيني مثل يحيى بن سعيد. وقال إبراهيم بن محمد التيمي: ما رأيت أعلم بالرجال من يحيى [بن سعيد] (١) القطَّان. وقال ابن مهدي لابن معين: لا ترى عيناك مثل يحيى بن سعيد القَطَّان أبدًا.\nفَرُّوخ: بفتح الفاء، وضم الراء المشددة، وبالخاء المعجمة.\nوالخَطْمِي: بفتح الخاء المعجمة، وسكون الطاء المهملة، وكسر الميم.\n_________\n(١) الزيادة من م، وهي ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥١) تهذيب الكمال (٣/١٤٩٨)، تهذيب التهذيب (١١/٢١٥ (٣٥٧)، خلاصة تهذيب الكمال (٣/١٤٩)، الكاشف (٣/٣٥٦)، تاريخ البخاري الكبير (٨/٢٧٥)، الجرح والتعديل (٩/٦٢١، ٦٢٧)، ميزان الاعتدال (٤/٣٨٠)، مقدمة الفتح (٤٥١)، الضعفاء الكبير (٤/٤٠٣)، الثقات (٥/٥٢٢)، تراجم الأحبار (٤/٢٩٠)، البداية والنهاية (٨/٣٠٩)، رجال الصحيحين (٢٢١٧) .","vol":"12","page":1006},{"text":"<span data-type=\"title\" id=toc-5663>[٢٩٥٢] يحيى بنُ سَعيد الأَنْصاري</span>\nهو أبو سعيد يحيى بن سَعيد بن قَيس بنِ عمرو بن سَهل بن ثَعْلَبة بن الحارث بن زيد بن ثعلبة بن غَنْم بن مَالك بن النَّجَّار الأَنْصَاري المديني.\nسمع أنس بن مالك، والسائب بن يزيد، وعبد الله بن عامر بن ربيعة، وأبا أُمَامةَ سهل بن حُنَيف، وسعيد بن المسيِّب، والقاسم بن محمد بن أبي بكر الصديق، وسليمان بن يسار، وأبا سلمة بن عبد الرحمن وغيرهم.\nروى عنه هشام بن عروة، ومالك بن أنس، وابن جُريج، وشُعبة، والثوري، والحمادان، والليث بن سعد، وابن عُيينة، وابن المبارك، ويزيد بن هارون، ويحيى بن سعيد القطَّان، وهُشَيْم. كان يتولى القضاء بمدينة الرسول - صلوات الله وسلامه عليه - زمنَ بني أمية، وأقْدَمَه المنصورُ العراقَ، وولاه القضاء بالهاشمية، وذكر غيرُ واحد من أهل العلم أنه ولي القضاء بمدينة السَّلاَم، قال الخطيبُ أبو بكر: وليس ذلك ثابتًا عندي.\nمات سنة ثلاث وأربعين ومائة، وقيل: سنة أربع وأربعين، وقيل: سنة ست وأربعين بالهاشمية، وكان إمامًا من أئمة الحديث والفقه عالمًا ورعًا صالحًا زاهدًا مشهورًا بالثقة والدين، وهو أخو عبد ربه، وسعد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥٢) تهذيب الكمال (٣/١٥٠٠)، تهذيب التهذيب (١١/٢٢١ (٣٦٠)، تقريب التهذيب (٢/٣٤٨)، خلاصة تهذيب الكمال (٣/١٤٩)، الكاشف (٣/٢٥٦)، الجرح والتعديل (٩/٦٢٠)، ميزان الاعتدال (٤/٣٠٨)، تاريخ الإِسلام (٦/١٤٩)، تاريخ بغداد (١٤/١٠١)، تاريخ الثقات (٤٧٢)، الأنساب (١٠/٢٦٦، ١٣/٣٦)، تراجم الأحبار (٤/٢٢٧، ٣٠٧)، سير الأعلام (٥/٤٦٨) والحاشية، معرفة الثقات (١٩٧٧) .","vol":"12","page":1006},{"text":"<span data-type=\"title\" id=toc-5664>[٢٩٥٣] يحيى بنُ سلاَّم</span>\nهو يحيى بن سلاَّم.\nروى عن مالك بن أنس عن وَهْب بن كَيْسان عن جَابر، له ذِكْر في طبقات المجروحين (١) .\nسلاَّم: بتشديد اللام.\n_________\n(١) انظر ١ / ١٤١.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥٣) سير أعلام النبلاء (٩/٣٩٦) .","vol":"12","page":1006},{"text":"<span data-type=\"title\" id=toc-5665>[٢٩٥٤] يحيى بنُ طَلْحَة</span>\nهو يَحيى بن طلحة بن عَُبَيْدِ اللهِ التيمي القُرشي، وتمام نسبه عند ذكر أبيه.\nروى عن أبيه.\nروى عنه ابناه بلال، وطلحة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥٤) تهذيب الكمال (٣/١٥٠٤)، تهذيب التهذيب (١١/٢٣٣ (٣٧٧)، تقريب التهذيب (٢/٣٥٠)، خلاصة تهذيب الكمال (٣/١٥١)، الكاشف (٣/٢٥٩)، تاريخ البخاري الكبير (٨/٢٨٣)، الجرح والتعديل (٩/٦٦١)، تاريخ الثقات (٤٧٣)، الثقات (٥/٥١٨)، معرفة الثقات (١٩٨٢) .","vol":"12","page":1006},{"text":"<span data-type=\"title\" id=toc-5666>[٢٩٥٥] يحيى بنُ عبد الرحمن</span>\nهو يَحيى بنُ عبدِ الرَّحمن بن حَاطب بن أبي بَلْتَعة مديني. ⦗١٠٠٧⦘\nسمع أباه، وابنُ الزُّبير، وابن عمر.\nروى عنه عُروةُ بنُ الزُّبير، وهِشام بن عروة، والسَّائب بن يزيد.\nبَلْتَعَة: بفتح الباء الموحدة، وسكون اللام، وفتح التاء فوقها نقطتان.\nوحَاطب: بالحاء المهملة، والطاء المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥٥) تهذيب الكمال (٣/١٥٠٩)، تهذيب التهذيب (١١/٢٤٩ (٣٩٩)، تقريب التهذيب (٢/٣٥٢)، خلاصة تهذيب الكمال (٣/١٥٤)، الكاشف (٣/٢٦١)، تعجيل المنفعة (١١٦)، تاريخ البخاري الكبير (٨/٢٨٩)، الجرح والتعديل (٩/٦٨٥)، تاريخ الثقات (٤٧٤)، رجال الصحيحين (٢٢٢١)، الثقات (٥/٥٢٣)، تراجم الأحبار (٤/٢٤٦)، تاريخ ابن معين (٣/٦٥٠)، معرفة الثقات (١٩٨٦) .","vol":"12","page":1006},{"text":"<span data-type=\"title\" id=toc-5667>[٢٩٥٦] يحيى بنُ عبد الله بن بحير</span>\nهو يحيى بن عبد الله بن بَحِير بن رَيْسان الصنعاني.\nروى عمن سمع فَروة بن مُسَيْك.\nروى عنه معمر.\nبَحِير: بفتح الباء الموحدة، وكسر الحاء المهملة، وبالراء.\nورَيْسان: بفتح الراء، وسكون الياء تحتها نقطتان، وبالسين المهملة، والنون.\nوفَروة: بالفاء.\nومُسَيْك: بضم الميم، وفتح السين المهملة، وسكون الياء، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥٦) تهذيب الكمال (٣/١٥٠٦)، تهذيب التهذيب (١١/٢٣٧) (٣٨٦)، تقريب التهذيب (٢/٣٥١)، خلاصة تهذيب الكمال (٣/١٥٣)، الكاشف (٣/٢٦٠)، تاريخ البخاري الكبير (٨/٢٨٦)، الجرح والتعديل (٩/٦٨٠)، الثقات (٧/٦٠٦)، تبصير المنتبه (١/٦٢)، الإكمال بالمشكاة (٥/١٠)، الإكمال (١/٢٠٠)، تهذيب مستمر الأوهام (ب١٩) .","vol":"12","page":1007},{"text":"<span data-type=\"title\" id=toc-5668>[٢٩٥٧] يحيى بنُ عبد الله بن عبد الرحمن</span>\nهو يَحيى بنُ عبد الله بن عبد الرحمن بن سعد بن زُرَارَة الأَنْصاري.\nروى عن أم هشام بنت حارثة بن النعمان.\nروى عنه يحيى بن سعيد الأنصاري، وعبد الله بن أبي بكر.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥٧) تهذيب الكمال (٣/١٥٠٧)، تهذيب التهذيب (١١/٢٤١ (٣٩٣)، تقريب التهذيب (٢/٣٥٢)، خلاصة تهذيب الكمال (٣/١٥٣)، الكاشف (٣/٢٦١)، تاريخ البخاري الكبير (٨/٢٨٣)، الجرح والتعديل (٩/٦٦٩)، الثقات (٥/٢٢٣)، رجال الصحيحين (٩/٢٢)، معرفة الثقات (١٩٨٧) .","vol":"12","page":1007},{"text":"<span data-type=\"title\" id=toc-5669>[٢٩٥٨] يحيى بنُ عُبَيْد الله</span>\nهو أبو عيسى يَحْيَى بن عُبَيْد الله، أحد رواة «موطأ مالك» .\nروى عن عمِّ أبيه يحيى بن يحيى.\nروى عنه أبو الوليد يُونس بن عبد الله بن مُغِيث: بضم الميم، وكسر الغين المعجمة، بالياء بعدها ثاء مثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥٨) سير أعلام النبلاء (١٦/٢٦٧)، شذرات الذهب (٤/٣٦٦) .","vol":"12","page":1007},{"text":"<span data-type=\"title\" id=toc-5670>[٢٩٥٩] يحيى بنُ عبيد</span>\nهو أبو عمرة، ويقال: أبو عمرو، يحيى بن عُبَيْد البَهْرَانيُّ، كوفي.\nسمع ابنَ عباس، وأنس بن مالك.\nروى عنه الأَعْمش، وشُعبة.\nالبَهْرَانيُّ: بفتح الباء الموحدة، وسكون الهاء، وبالراء، والنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٥٩) تهذيب الكمال (٣/١٥١١)، تهذيب التهذيب (١١/٢٥٤ (٤٠٨)، تقريب التهذيب (٢/٣٥٣) خلاصة تهذيب الكمال (٣/١٥٥)، الكاشف (٣/٢٦٢)، تعجيل المنفعة (١١٧٢)، تاريخ البخاري الكبير (٨/٢٩٤)، الجرح والتعديل (٩/٧٠٣)، تاريخ ابن معين (٣/٦٥٠)، تاريخ الثقات (٤٧٤)، الثقات (٥/٥٢٩)، معرفة الثقات (١٩٨٩)، تراجم الأحبار (٤/٣١٣) .","vol":"12","page":1007},{"text":"<span data-type=\"title\" id=toc-5671>[٢٩٦٠] يحيى بن أبي عَمرو</span>\nهو أبو زُرعة، يحيى بن أبي عمرو السَّيباني، شامِي. ⦗١٠٠٨⦘\nروى عن أبيه، وعبد الله بن الديلمي، وعَمرو بن عبد الله الحضرمي.\nروى عنه ضَمْرة بن ربيعة الرَّملي، والأَوْزَاعي، وابنُ المبارك، وسلمةُ بن رجاء.\nمات سنة ثمان وأربعين ومائة.\nالسَّيباني: بفتح السين المهملة، وسكون الياء تحتها نقطتان، وتخفيف الباء الموحدة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦٠) تهذيب الكمال (٣/١٥١٣)، تهذيب التهذيب (١١/٢٦٠ (٥٢٤)، تقريب التهذيب (٢/٣٥٥)، خلاصة تهذيب الكمال (٣/١٥٧)، الكاشف (٣/٢٦٤)، تاريخ البخاري الكبير (٨/٢٩٣)، تاريخ البخاري الصغير (٢/٩١، ١٢٥)، الجرح والتعديل (٩/٧٣٥)، ميزان الاعتدال (٢/٣٩٩)، تاريخ الإِسلام (٦/١٥١)، معرفة الثقات (١٩٩١)، تاريخ أسماء الثقات (٧/٦٠٩)، تراجم الأحبار (٤/٣١٣)، تبصير المنتبه (٤/١٤٨٦) .","vol":"12","page":1007},{"text":"<span data-type=\"title\" id=toc-5672>[٢٩٦١] يحيى بن أبي كثير</span>\nهو أبو نصر، يَحيى بن أبي كثير اليَمامي، مولى لطيء. أصلُه بصري صار إلى اليَمامة.\nرأى أنسَ بن مالك، وسمع أبا سَلمة بن عبد الرحمن، وعبدَ الله بن أبي قتادة.\nروى عنه أيوبُ، وهِشامُ الدّستوائي، وعِكرمة، والأَوزاعي.\nمات باليمامة سنة اثنتين وثلاثين ومائة.\nكثير: ضد قليل.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦١) تهذيب التهذيب (١١/٢٦٨ (٥٣٩)، تقريب التهذيب (٢/٣٥٦)، خلاصة تهذيب الكمال (٣/١٥٩)، الكاشف (٣/٢٦٦)، تاريخ البخاري الكبير (٨/٣٥١، ٩/١٣٧)، تاريخ البخاري الصغير (٢/٢٨)، الجرح والتعديل (٩/٥٩٩)، ميزان الاعتدال (٤/٤٠٢، ٤٠٣)، لسان الميزان (٦/٢٧٤)، البداية والنهاية (١٠/٣٤)، تاريخ أسماء الثقات (٤٧٥)، طبقات ابن سعد (٥/٤٠٤، ٥٥٦، ٧/٢٢٧، ٤٨٨)، مقدمة الفتح (٤٥٢) .","vol":"12","page":1008},{"text":"<span data-type=\"title\" id=toc-5673>[٢٩٦٢] يحيى بنُ وثَّاب</span>\nهو يحيى بن وثَّاب، مولى بني أسد الكوفي.\nسمعَ ابنَ عمر، وابن عباس.\nروى عنه أبو إسحاق الهمداني، والأعمش.\nوَثَّاب: بفتح الواو، وتشديد الثاء المثلثة، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦٢) تهذيب الكمال (٣/١٥٢٤)، تهذيب التهذيب (٢٢/٢٩٤ (٥٧٤)، تقريب التهذيب (٢/٣٥٩)، خلاصة تهذيب الكمال (٣/١٦٢)، الكاشف (٣/٢٧١)، تاريخ البخاري الكبير (٨/٣٠٨)، الجرح والتعديل (٩/٨٠٦)، العبر (١/١٢٦)، تاريخ الثقات (٤٧٦)، معجم الثقات (٣٥٨)، الثقات (٥/ ٥٢٠)، نسيم الرياض (١/٣٨٠)، رجال الصحيحين (٢١٩٣)، طبقات ابن سعد (٥٦/١١٧، ٢١١، ٣٤٢)، تراجم الأحبار (٤/٢٥٨)، سير الأعلام (٤/٣٧٩) والحاشية، معرفة الثقات (١٩٩٩)، طبقات أصفهان (٣٨) .","vol":"12","page":1008},{"text":"<span data-type=\"title\" id=toc-5674>[٢٩٦٣] يَحيى بن يَحيى</span>\nهو أبو زكريا، يحيى بن يحيى النَّيسابوري، يقال: مولى بني مِنقر من بني سَعد.\nسمع مالكَ بنَ أنس، والليثَ بن سعد، وحمّاد بن زيد، وَزُهير بن مُعاوية.\nروى عنه مسلم.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦٣) تهذيب الكمال (٣/١٥٢٤)، تهذيب التهذيب (١١/٢٩٦ (٥٧٨)، تقريب التهذيب (٢/٣٦٠)، خلاصة تهذيب الكمال (٣/١٦٣)، الكاشف (٣/٢٧١)، تاريخ البخاري الكبير (٨/٣١٠)، تاريخ البخاري الصغير (٢/٣٥٤)، الجرح والتعديل (٩/٨٢٣)، سير الأعلام (١٠/٥١٢) والحاشية، الأنساب (١٢/٤٦٠)، العبر (١/٢٧٤، ٢٨٥، ٣٥٠)، نسيم الرياض (٢/١٢)، رجال الصحيحين (٢١٩٦)، المعين (١٠٣٣١)، ديوان الإسلام (٢٢٠) .","vol":"12","page":1008},{"text":"<span data-type=\"title\" id=toc-5675>[٢٩٦٤] يَحيى بن يحيى الأندلسي</span>\nهو يَحيى بنُ يحيى الأَنْدَلسيُّ، من كبار أصحاب بن أنس، رحلَ إليه وهو صغير وسمعَ منه الكثير وتفقَّه بالمدينيين والمصريين. وكان مالك يعجبه سمتُه وعقلُه، وسمّاه مالك عاقل أهلِ الأندلس، وإليه انتهت الرئاسةُ في الفقه بالأندلس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦٤) سير أعلام النبلاء (١٠/٥١٩)، شذرات الذهب (٣/١٦٠) .","vol":"12","page":1008},{"text":"<span data-type=\"title\" id=toc-5676>[٢٩٦٥] يَحيى بنُ يَعْمَر</span>\nهو يَحيى بن يَعْمَر، أبو سُليمان البَصريُّ، النَّحويُّ. قاضي مرو، تابعي جليل.\nسمع ابن عباسِ، وابن عمَر، وأبا الأسود الدَّيْلي.\nروى عنه عبدُ الله بن بُرَيْدة، وإسحاقُ بن سُويد، وعَطاء الخُراساني، وقَتادة، وسَعيد الجُرَيْري، ويَحيى بن عُقَيْل.\nيَعْمَر: بفتح الياء، وسكون العين المهملة، وفتح الميم.\nوبُرَيْدة: بضم الباء الموحدة، وفتح الراء، والدال المهملة.\nوالجُرَيْري: بضم الجيم، وفتح الراء الأولى، وسكون الياء.\nوعُقَيْل: بضم العين، وفتح القاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦٥) تهذيب الكمال (٣/١٥٢٦)، تهذيب التهذيب (١١/٣٠٥) (٥٨٨)، تقريب التهذيب (٢/٣٦١) خلاصة تهذيب الكمال (٣/١٦٤، ١٦٥)، الكاشف (٣/٢٧٣)، تاريخ البخاري الكبير (٨/٣١١)، تاريخ البخاري الصغير (١/٢٣٥، ٢٣٦)، الجرح والتعديل (٩/١٩٦)، ميزان الاعتدال (٤/٤١٥)، لسان الميزان (٧/٤٣٩)، تراجم الأحبار (٤/٢٥١)، الثقات (٥/٥٢٤)، تاريخ ابن معين (٣/٦٦٦)، البداية والنهاية (٩/٧٣، ١٢٦)، التمهيد (٢/١٨٣) .","vol":"12","page":1009},{"text":"<span data-type=\"title\" id=toc-5677>[٢٩٦٦] يَحيى بنُ يزيدَ</span>\nهو أبو يَزيدَ، يحيى بنُ يزيدَ الهُنَائي، وقيل: كنيته أبو نَصْر.\nسمع أنس بن مالك.\nروى عنه محمدُ بنُ دينار، وشُعبة.\nالهُنَائي: بضم الهاء، وتخفيف النون، وبالمد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦٦) تهذيب الكمال (٣/١٥٢٦)، تهذيب التهذيب (١١/٣٠٢ (٥٨٣)، تقريب التهذيب (٢/٣٦٠)، خلاصة تهذيب الكمال (٣/١٦٤)، الكاشف (٣/٢٧٢)، تاريخ البخاري الكبير (٨/٣١٠)، الجرح والتعديل (٩/٨٢٥)، ميزان الاعتدال (٤/٤١٥)، الثقات (٥/٥٣٠)، الضعفاء الكبير (٤/٤٣٦)، رجال الصحيحين (٢٢٣٢)، الأنساب (٣/٤٢٩)، تاريخ الإِسلام (٥/٣١٣) .","vol":"12","page":1009},{"text":"<span data-type=\"title\" id=toc-5678>[٢٩٦٧] يَرفأ</span>\nهو يرفأ حاجب عمر بن الخطَّاب كذا ... (١) .\n_________\n(١) في خ بياض مقداره نصف سطر، وفي م مقداره سطر.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦٧) تاريخ خليفة (يرفأ) (١٥٦)، المعرفة والتاريخ (١/٥٢١)، تاريخ دمشق (١٨/٢١٩) تهذيب الأسماء واللغات (٢/١٦٠)، القاموس المحيط (رفأ)، الإصابة (٣/٦٧٢) .","vol":"12","page":1009},{"text":"<span data-type=\"title\" id=toc-5679>[٢٩٦٨] يزيد بن الأصم</span>\nهو يزيدُ بنُ الأصم، ابنُ أختِ مَيْمُونَةَ زوجِ النبيِّ - ﷺ-.\nروى عن ميمونة، وأبي هريرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦٨) ذكر أسماء التابعين (٢/٢٨٥)، سير الأعلام (٤/٥١٧)، شذرات الذهب (٢/٢١) .","vol":"12","page":1009},{"text":"<span data-type=\"title\" id=toc-5680>[٢٩٦٩] يزيد بن أوس</span>\nهو يزيد بن أوس.\nروى عن أبي موسى الأشعري.\nروى عنه إبراهيم، حديثه في البكاء على الميِّت (١) .\n_________\n(١) انظر الحديث رقم (٨٥٧٤) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٦٩) تاريخ خليفة (١١٢)، التاريخ الكبير (٨/٣١٩)، الجرح والتعديل (٩/٢٥٢)، الثقات (٥/٢٩٥٤٠) تهذيب الكمال (١٥٣٠)، ميزان الاعتدال (٤/٤١٩)، الكاشف (٣/٢٤٠)، العقد الثمين (٧/٤٦٠)، تهذيب التهذيب (١١/٣١٥)، تقريب التهذيب (٢/٣٦٢)، الإصابة (٣/٦٥٢) .","vol":"12","page":1009},{"text":"<span data-type=\"title\" id=toc-5681>[٢٩٧٠] يَزيدُ بنُ حُميد</span>\nهو أبو التَيَّاح يزيد بن حُمَيْد الضُّبَعي، بصري.\nسمع أنس بن مالك، ومَعْبَدَ الجُهَني، وحُمْران بن أَبان، ومطرِّف بن عبد الله.\nروى عنه شُعبة، وعبدُ الوارث، والجُرَيْري. ⦗١٠١٠⦘\nالتَيّاح: بفتح التاء فوقها نقطتان، وتشديد الياء تحتها نقطتان، وبالحاء المهملة.\nوحُمَيْد: بضم الحاء المهملة، وفتح الميم.\nوحُمْران: بضم الحاء المهملة.\nوأبَان: بتخفيف الباء الموحدة، وفتح الهمزة.\nومُطرِّف: بتشديد الراء المكسورة.\nوالجُرَيْري: بضم الجيم، وفتح الراء الأولى.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧٠) تهذيب الكمال (٣/١٥٣١)، تهذيب التهذيب (١١/٣٢٠) (٦١٧)، تقريب التهذيب (٢/٣٦٣)، خلاصة تهذيب الكمال (٣/١٦٨)، الكاشف (٣/٢٧٦)، تاريخ البخاري الكبير (٨/٣٢٦)، تاريخ البخاري الصغير (١/٢٨٠)، الجرح والتعديل (٩/١٠٧٦)، الإكمال (٧/٣٣١)، الأنساب (٨/٣٧٧)، المعين (٤٤٦)، رجال الصحيحين (٢٢٣٥)، الثقات (٥/٥٣٤)، الحلية (٣/٨٣)، تراجم الأحبار (٤/٢٣٠)، تاريخ ابن معين (٣/٦٦٩)، طبقات ابن سعد (٧/٢٣٨) .","vol":"12","page":1009},{"text":"<span data-type=\"title\" id=toc-5682>[٢٩٧١] يزيد بن حَيَّان</span>\nهو يزيد بن حَيَّان التيمي تابعي.\nروى عن زيدِ بنِ أَرْقم.\nروى عنه الأَعْمش، وسعيد بن مسروق، وأبو حيَّان التيمي.\nحَيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧١) تهذيب الكمال (٣/١٥٣٢)، تهذيب التهذيب (١١/٣٢١) (٦١٩)، تقريب التهذيب (٢/٣٦٣)، خلاصة تهذيب الكمال (٣/١٦٨)، الكاشف (٣/٢٧٦)، تاريخ البخاري الكبير (٩/١٣٨، ٨/٣٢٤)، الجرح والتعديل (٩/١٠٧٤)، رجال الصحيحين (٢٢٥٣)، الثقات (٥/٥٣٦)، نسيم الرياض (٣/٤١٠) .","vol":"12","page":1010},{"text":"<span data-type=\"title\" id=toc-5683>[٢٩٧٢] يزيدُ بنُ خَالد</span>\nهو يزيدُ بنُ خَالد بن يَزيد بن عبدِ الله بن وهب الهَمْداني الرَّمْلي شيخ أبي داود السّجستاني.\nروى عن [الليث بن سعد ومفضل بن فضالة ...] (١) .\n_________\n(١) بياض في خ وم مقداره نصف سطر، والزيادة من \" تهذيب التهذيب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧٢) تهذيب الكمال (٣/١٥٣٢)، تهذيب التهذيب (١١/٣٢٢ (٦٢١)، تقريب التهذيب (٢/٣٦٤)، خلاصة تهذيب الكمال (٣/١٦٨)، الكاشف (٣/٢٧٦)، تاريخ البخاري الكبير (٨/٣٢٩)، الجرح والتعديل (٩/١٠٩٢)، الأنساب (٦/١٦٩)، مجمع (١/٣٩٥)، الثقات (٩/٢٧٦)، تراجم الأحبار (٤/٣٠٨)، التمهيد (٢/٣٤١) .","vol":"12","page":1010},{"text":"<span data-type=\"title\" id=toc-5684>[٢٩٧٣] يزيد الدَّالاني</span>\nهو أبو خالدِ، يزيدُ بن عبد الرحمن بن أبي سَلامة الدالاني، قال البخاري: كان نازلًا في بني دالان ولم يكن منهم.\nروى عن عمرو بن مرة، والحكم بن عُتَيْبَة، والمنهال بن عمرو، وقيسِ بن مسلم، وسمعَ شُعْبَة.\nروى عنه عبدُ السَّلام بن حرب، وشجاعُ بن الوليد وغيرُهما.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧٣) تقريب التهذيب (٢/٣٦٨، ٤١٦) .","vol":"12","page":1010},{"text":"<span data-type=\"title\" id=toc-5685>[٢٩٧٤] يزيد بن رومان</span>\nهو أبو رَوْح، يزيدُ بنُ رومَان، يُعَدُّ في أهل المدينة.\nسمع ابن الزُّبير، وصَالح بن خَوَّات.\nروى عنه الزُّهريُّ، وجريرُ بن حازم.\nرَوْح: بفتح الراء، وبالحاء المهملة.\nورُومَان: بضم الراء، وبالنون.\nوخَوَّات: بفتح الخاء المعجمة وتشديد الواو، وبالتاء فوقها نقطتان.\nوحَازم: بالحاء المهملة، والزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧٤) تهذيب الكمال (٣/١٥٣٢)، تهذيب التهذيب (١١/٣٢٥ (٦٢٥)، تقريب التهذيب (٢/٣٦٤)، خلاصة تهذيب الكمال (٣/١٦٩)، الكاشف (٣/٢٧٧)، تاريخ البخاري الكبير (٨/٣٣٢)، الجرح والتعديل (٩/١٠٩٨)، الثقات (٥/٤٥، ٧/٦١٥)، رجال الصحيحين (٢٢٣٦)، تاريخ ابن معين (٣/٦٧٠)، تراجم الأحبار (٤/٢٨١)، تاريخ أسماء الثقات (١٥٨١)، تاريخ الإِسلام (٥/١٨) .","vol":"12","page":1010},{"text":"<span data-type=\"title\" id=toc-5686>[٢٩٧٥] يزيدُ بنُ زُرَيْع</span>\nهو أبو معاويةَ، يزيدُ بنُ زُرَيع العايشي. ⦗١٠١١⦘\nسمع أيوب السَّختياني، وابنَ أبي عَروبة.\nروى عنه ابنُ المبارك.\nزُرَيْع: بضم الزاي، وفتح الراء.\nوالعَايشي: بالعين المهملة، وكسر الياء تحتها نقطتان، وبالشين المعجمة.\nوعَروبة: بفتح العين المهملة، والباء الموحدة.\nمات سنة اثنتين وثمانين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧٥) تهذيب الكمال (٣/١٥٣٢)، تهذيب التهذيب (١١/٣٢٥ (٦٢٦)، تقريب التهذيب (٢/٣٦٤)، خلاصة تهذيب الكمال (٣/١٦٩)، الكاشف (٣/٢٧٧)، تاريخ البخاري الكبير (٨/٣٣٥)، تاريخ البخاري الصغير (٢/٢٢٨، ٢٣٠، ٢٩٥)، الجرح والتعديل (٩/ص٢٦٣)، ميزان الاعتدال (٤/٤٢٠، ٤٢٢)، لسان الميزان (٦/٢٨٧)، المعين (٧٣٩)، الثقات (٧/٦٣٢)، نسيم الرياض (٢/١٣١)، تراجم الأحبار (٤/٢٣٤)، المغني (٧٠٩٩)، الأنساب (٩/١٤٢) .","vol":"12","page":1010},{"text":"[]<span data-type=\"title\" id=toc-5687> يزيدُ بن سُفْيَان</span>\nهو أبو المُهَزَّم، يزيدُ بنُ سُفيان.\nروى عن أبي هريرة، وسمعَ ابنَ مسعود.\nروى عنه حمَّادُ بنُ سلمة. وهو بصري.\nالمُهَزَّم: بضم الميم، وفتح الهاء، وتشديد الزاي المفتوحة.","vol":"12","page":1011},{"text":"<span data-type=\"title\" id=toc-5688>[٢٩٧٦] يزيد بن شريك</span>\nهو يزيدُ بنُ شُريك بن طَارق التّيمي، من تيم الرِّباب كوفي، وهو والد إبراهيم التيمي، تابعي جليل القدر.\nروى عن عمرَ بن الخطَّاب، وعلي بن أبي طالب، وأبي ذر الغفاري، وحُذَيْفةَ بن اليمان.\nروى عنه ابنُه إبراهيُم، والحكمُ بنُ عُتيْبة، وجَوّاب التيمي.\nالرِّباب: بكسر الراء، وتخفيف الباء الموحدة الأولى.\nوعُتَيْبَة: بضم العين، وفتح التاء فوقها نقطتان، وبباء ساكنة، بعدها باء موحدة.\nوجَوَّاب: بالجيم، والباء الموحدة، وتشديد الواو.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧٦) تهذيب الكمال (٣/١٥٣٥)، تهذيب التهذيب (١١/٣٣٧ (٦٤٣)، تقريب التهذيب (٢/٣٦٦)، خلاصة تهذيب الكمال (٣/١٧١)، الكاشف (٣/٢٨٠)، تاريخ البخاري الكبير (٨/٣٤٠)، الجرح والتعديل (٩/١١٣٧)، تاريخ الثقات (٤٧٩)، الثقات (٥/٥٣٢)، المعين (٢٤٢)، الأنساب (٣/١٢٢، ١٢٥)، الحلية (٢/٢١٠)، التاريخ لابن معين (٣/٦٧٢)، تاريخ بغداد (١٤/٣٢٨)، معرفة الثقات (٢٠٢٠)، تراجم الأحبار (٤/٢٥١)، طبقات ابن سعد (٣/٣٢٣، ٦/٨٥، ٢٨٦) .","vol":"12","page":1011},{"text":"<span data-type=\"title\" id=toc-5689>[٢٩٧٧] يزيدُ بنُ صُهَيْب</span>\nهو يزيد بن صُهَيْب الفَقيرُ.\nروى عن جابر، وابنِ عمر، وأبي سَعيد.\nروى عنه مِسْعَرُ بن كِدَام، وأبو قُطْبَة سُويد بن نَجِيح.\nصُهَيْب: بضم الصاد المهملة، وفتح الهاء.\nومِسْعَر: بكسر الميم، وسكون السين المهملة.\nوكِدَام: بكسر الكاف، وتخفيف الدال المهملة.\nوقُطْبَة: بضم القاف، وسكون الطاء المهملة، وبالباء الموحدة.\nونَجِيح: بفتح النون، وكسر الجيم، وبالحاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧٧) تهذيب الكمال (٣/١٥٣٦، ١٥٤٧)، تهذيب التهذيب (١١/١٣٣٨) (٦٤٧)، تقريب التهذيب (٢/٣٦٦)، خلاصة تهذيب الكمال (٣/١٧٢، ١٧٩)، الكاشف (٣/٢٨٠)، تاريخ البخاري الكبير (٨/٣٤٢)، الجرح والتعديل (٩/١١٤٤)، تاريخ أسماء الثقات (١٥٨٣)، الثقات (٥/٥٣٥)، تاريخ ابن معين (٣/٦٧٣)، تراجم الأحبار (٤/٢٦٩)، سير الأعلام (٢٢٧) الحاشية، رجال الصحيحين (٢٢٤٠) .","vol":"12","page":1011},{"text":"[٢٩٧٨] يَزيدُ بن عبد الله\nهو أبو العلاء، يزيدُ بنُ عبد الله بن الشِّخِّير العَامري، بصري، وهو من المذكورين في الأمان من كتاب الجهاد (١) .\nروى عن أبيه، وأخيه مُطرِّف، وعِيَاض بن حِمار.\nروى عنه قتادةُ، والجُرَيْري، وسُليمان التَّيْمي.\nالشِّخِّير: بكسر الشين المعجمة، وتشديد الخاء المعجمة وكسرها.\nوعِياض: بكسر العين المهملة، وتخفيف الياء تحتها نقطتان، وبالضاد المعجمة.\nوحِمار: بكسر الحاء المهملة، وبالراء.\nوالجُرَيري: بضم الجيم، وفتح الراء الأولى.\n_________\n(١) انظر الحديث رقم (١١٢٠) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧٨) تهذيب الكمال (٣/١٥٦٧)، تهذيب التهذيب (١١/٣٤١) (٦٥٤)، تقريب التهذيب (٢/٣٦٧)، خلاصة تهذيب الكمال (٣/١٧٣)، الكاشف (٣/٢٨١)، تاريخ البخاري الكبير (٨/٣٤٥)، تاريخ البخاري الصغير (١/١٨٧)، الجرح والتعديل (٤/٢٧٤)، أسد الغابة (٥/٤٩٩)، تجريد أسماء الصحابة (٢/١٣٩)، الحلية (٢/٢١٢)، شذرات الذهب (١/١٣٥)، طبقات ابن سعد (٧/٣٤، ١٤٢)، تاريخ الثقات (٥/٥٣٢)، سير الأعلام (٤/٤٩٣)، التمهيد (٢/١١) .","vol":"12","page":1012},{"text":"<span data-type=\"title\" id=toc-5691>[٢٩٧٩] يَزيدُ بن عبد اللهِ الليثي</span>\nهو يزيدُ بن عبد الله بن قُسَيْط الليثي.\nسمع ابنَ عمر، وأبا هريرة، وابن المُسَيَّب، وأبا سَلمة.\nروى عنه مالكُ بنُ أنس، وابنُ أبي ذيب، وابن عجلان، وابن إسحاق، والليث بن سعد.\nقُسَيْط: بضم القاف، وفتح السين المهملة، وسكون الياء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٧٩) تهذيب الكمال (٣/١٥٣٧)، تهذيب التهذيب (١١/٣٤٢، ٦٥٥)، تقريب التهذيب (٢/٣٦٧)، خلاصة تهذيب الكمال (٣/١٧٣)، الكاشف (٣/٢٨١)، تاريخ البخاري الكبير (٨/٣٤٤)، الجرح والتعديل (٩/١١٥٢)، ميزان الاعتدال (٤/٤٣٠، ٥/٥٤٣)، لسان الميزان (٧/٤٤٢)، ضعفاء ابن الجوزي (٣/٢١٠)، تاريخ الإِسلام (٥/١٨٧) .","vol":"12","page":1012},{"text":"[] يَزيدُ بن عبد الله المديني\nهو يزيدُ بن عبدِ اللهِ بن أُسامة بن الهادِ المديني.\nروى عن الزُّهريِّ، وعبد الله بنِ خَبَّاب.\nروى عنه مالكُ بن أنس، والليثُ بنُ سعد، وابنُ عُيَيْنَة.\nخبَّاب: بفتح الخاء المعجمة، وتشديد الباء الموحدة الأولى.","vol":"12","page":1012},{"text":"<span data-type=\"title\" id=toc-5693>[٢٩٨٠] يَزيدُ بن أبي عُبيد</span>\nهو يزيد بن أبي عُبيد، مولى سلمةَ بنِ الأكْوع.\nروى عن سلمةَ بنِ الأكوع.\nروى عنه مكيُّ بن إبراهيم، وحَاتمُ بن إسماعيل، ويَحيى بن سعيد.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨٠) تهذيب الكمال (٣/١٥٣٩)، خلاصة تهذيب الكمال (٣/١٧٤)، تهذيب التهذيب (١١/٣٤٩ (٦٦٩)، تقريب التهذيب (٢/٣٦٨)، تاريخ البخاري الكبير (٨/٣٤٨)، الجرح والتعديل (٩/١٧٧)، تاريخ الثقات (٤٧٩)، الثقات (٥/٥٣٦)، تراجم الأحبار (٤/٢٦٣)، تاريخ ابن معين (٣/٦٧٥)، معرفة الثقات (٢٠٢٦)، تاريخ الإِسلام (٦/١٥٢)، سير الأعلام (٦/٢٠٦) .","vol":"12","page":1012},{"text":"<span data-type=\"title\" id=toc-5694>[٢٩٨١] يَزيدُ بن عَميرة</span>\nهو يزيد بن عَمِيرةَ الزُّبَيْديّ الشَّامي.\nسمع معاذًا، وابنَ مسعود.\nروى عنه أبو إدريسَ الخَولاني.\nعَمِيْرة: بفتح العين المهملة، وكسر الميم، وبالراء.\nوالزُّبَيْديّ: بضم الزاي، وبفتح الباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨١) تهذيب الكمال (٣/١٥٤٠)، تهذيب التهذيب (١١/٣٥١ (٦٧٦)، تقريب التهذيب (٢/٣٦٩)، خلاصة تهذيب الكمال (٣/١٧٥)، الكاشف (٣/٢٨٤)، تاريخ البخاري الكبير (٨/٣٥٠)، الجرح والتعديل (٩/١١٩٠)، الكاشف (٥/٥٤٤)، تاريخ الثقات (٤٨٠)، طبقات ابن سعد (٢/٣٥٢)، معرفة الثقات (٢٠٢٩)، الإكمال (٤/٢٢١) .","vol":"12","page":1012},{"text":"<span data-type=\"title\" id=toc-5695>[٢٩٨٢] يزيدُ بنُ القَعْقَاع</span>\nهو أبو جعفر، يزيدُ بنُ القَعْقَاع القارئ، المدني، مولى عبدِ الله بن عيَّاش بن أبي ربيعةَ المَخْزُومي.\nسمع ابنَ عمر، وابن عباس.\nروى عنه مالكُ بنُ أنس، والدَّراورديّ.\nالقارئ: من القراءة. وعيّاش: بتشديد الياء تحتها نقطتان، وبالشين المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨٢) تهذيب التهذيب (١١/٣٥٤ (٦٨٢)، تقريب التهذيب (٢/٣٦٩، ٤٠٦)، تاريخ البخاري الكبير (٨/٣٥٣)، الجرح والتعديل (٩/٢٨٥)، ديوان الإسلام (ت٦٥٨)، الثقات (٥/٥٤٣) .","vol":"12","page":1012},{"text":"<span data-type=\"title\" id=toc-5696>[٢٩٨٣] يزيدُ بنُ أبي مَالك</span>\nهو يزيدُ بنُ أبي مالك.\nروى عن عبد الحميد بن عبد الرحمن.\nروى عنه الأَوْزَاعيُّ، حديثه في الحيض (١) .\n_________\n(١) انظر الحديث رقم (٣٧٣١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨٣) تهذيب الكمال (٣/١٥٣٨)، تهذيب التهذيب (١١/٣٤٥ (٦٦٣)، تقريب التهذيب (٢/٣٦٨)، الكاشف (٣/٢٨٢)، الجرح والتعديل (٩/١١٦٥)، تاريخ البخاري الكبير (٨/٣٤٧)، الثقات (٥/٥٤٢)، تاريخ ابن معين (٣/٦٧٤)، تاريخ الإِسلام (٥/١٨٧) .","vol":"12","page":1013},{"text":"<span data-type=\"title\" id=toc-5697>[٢٩٨٤] يزيد أبو مُرَّة</span>\nهو أبو مُرَّةَ يزيد، مولى عَقِيْل بن أبي طالب، ويقال: مولى أم هانئ بنت أبي طالب.\nسمع أم هانئ، وأبا هريرة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨٤) تهذيب الكمال (٣/١٥٤٧)، تهذيب التهذيب (١١/٣٧٤) (٢٧٤)، تقريب التهذيب (٢/٣٧٣)، الكاشف (٣/٢٨٨)، تاريخ البخاري الصغير (١/١٧٨)، الجرح والتعديل (٩/١٢٧٧)، المعين (٢٤٣) .","vol":"12","page":1013},{"text":"<span data-type=\"title\" id=toc-5698>[٢٩٨٥] يزيد ذو مِصْر</span>\nهو يزيدُ ذو مِصْر شامي.\nروى عن عتُبة بنِ عبد السلمي.\nروى عنه أبو حُمَيِّد الرُّعَيْني.\nمِصْر: بكسر الميم، وسكون الصاد المهملة.\nوالرُّعَيْني: بضم الراء، وفتح العين المهملة، وسكون الياء، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨٥) تهذيب الكمال (٣/١٥٤٧)، تهذيب التهذيب (١١/٣٧٥ (٧٢٦)، تقريب التهذيب (٢/٣٧٣)، خلاصة تهذيب الكمال (٣/١٧٩)، الكاشف (٣/٢٨٩)، الجرح والتعديل (٩/١٢٧٩)، الإكمال (٧/٢٦٠) .","vol":"12","page":1013},{"text":"<span data-type=\"title\" id=toc-5699>[٢٩٨٦] يزيد بنُ مُعاوية</span>\nهو أبو خالد، يزيدُ بنُ مُعاويةَ بن أبي سُفيان بن حَرب بن أُمَيَّةَ بن عبد شمس بن عبد مَناف الأُموي القُرشي، وُلِدَ سنةَ خمس وعشرين، وقيل: سنة ست، وقيل: سبع، ومات في ربيع الأول سنة أربع وستين، وولي الأمر بعد أبيه معاوية ثلاث سنين وأشهرًا، له ذِكْر في سورة تفسير سورة الأحقاف (١) .\n_________\n[[(١) انظر الحديث رقم (٨٠٣)]]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨٦) تهذيب التهذيب (١١/٣٦٠) (٦٩٩)، تقريب التهذيب (٢/٣٧١)، خلاصة تهذيب الكمال (٣/١٧٧)، تعجيل المنفعة (١١٨٩)، ميزان الاعتدال (٤/٤٤٠٠)، لسان الميزان (٦/٢٩٣)، البداية والنهاية (٨/٢٢٦) .","vol":"12","page":1013},{"text":"<span data-type=\"title\" id=toc-5700>[٢٩٨٧] يزيد مولى المُنْبَعِثِ</span>\nهو يزيد، مولى المُنْبَعِث، مَديني.\nروى عن زيد بن خَالد الجُهني.\nروى عنه ربيعةُ بنُ أبي عبد الرحمن، ويحيى بن سعيد الأَنْصاري.\nالمُنْبَعِث: بضم الميم، وسكون النون، وفتح الباء الموحدة، وكسر العين المهملة، وبالثاء المثلثة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨٧) تهذيب الكمال (٣/١٥٤٧)، تهذيب التهذيب (١١/٣٧٥) (٧٢٥)، تقريب التهذيب (٢/٣٧٣)، خلاصة تهذيب الكمال (٣/١٧٩)، الكاشف (٣/٢٨٨)، تاريخ البخاري الكبير (٨/٣٦٢)، الجرح والتعديل (٩/١٢٧٥)، تراجم الأحبار (٤/٣١٠)، رجال الصحيحين (١/٢٢٤)، الثقات (٥/٥٣٣) .","vol":"12","page":1013},{"text":"<span data-type=\"title\" id=toc-5701>[٢٩٨٨] يزيدُ بنُ نُعَيْم</span>\nهو يزيدُ بنُ نُعَيم بن هَزَّال الأَسْلمي.\nروى عن أبيه، وعن جابر.\nروى عنه زيدُ بن أسلم، ويحيى بن سعيد، ويحيى بن أبي كثير.\nنُعَيْم: بضم النون، وفتح العين المهملة.\nوهَزَّال: بفتح الهاء، وتشديد الزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨٨) تهذيب الكمال (٣/١٥٤٣)، تهذيب التهذيب (١١/٣٦٥ (٧٠٨)، تقريب التهذيب (٢/٣٧٢)، خلاصة تهذيب الكمال (٣/١٧٨)، الكاشف (٣/٢٨٧)، تاريخ البخاري الكبير (٨/٣٦٤)، الجرح والتعديل (٩/١٢٤٩)، رجال الصحيحين (٢٦١)، الثقات (٥/٥٤٨)، تاريخ الثقات (٤٨١)، معرفة الثقات (١/٢٠٣) .","vol":"12","page":1013},{"text":"<span data-type=\"title\" id=toc-5702>[٢٩٨٩] يزيدُ بنُ نِمْران</span>\nهو يزيد بن نِمْران: بكسر النون، وسكون الميم.\nروى عنه مولاه، حديثه في المارّ بين يدي المصلي (١) .\n_________\n[[(١) انظر الحديث رقم (٣٧٣١) .]]\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٨٩) تهذيب الكمال (٣/١٥٤٤)، تهذيب التهذيب (١١/٣٦٥ (٧٠٩)، تقريب التهذيب (٢/٣٧٢)، خلاصة تهذيب الكمال (٣/١٧٨)، الكاشف (٣/٢٨٧)، تاريخ البخاري الكبير (٨/٣٦٥)، الثقات (٥/٥٣٩) .","vol":"12","page":1013},{"text":"<span data-type=\"title\" id=toc-5703>[٢٩٩٠] يزيدُ بنُ هارون</span>\nهو أبو خالد، يزيدُ بنُ هَارون السلمي، مولاهم الوَاسطي.\nسمع يحيى بنَ سعيد الأَنْصَاري، وسُليمان التيمي، وعاصمًا الأحول، وحُمَيْدًا ⦗١٠١٤⦘ الطويل، ودَاود بن أبي هِند، وعبدَ الله بن عون، وشُعبة، والحمادين.\nروى عنه أحمدُ بنُ حَنبل، وعليُّ بنُ المديني، وأبو بكر بن أبي شَيْبَة، وأحمدُ بن منيع، والحسن بن عرفة، وغيرُهم. قَدِمَ بغداد، وحدَّثَ بها، ثم عاد إلى واسط، ومات بها، ولد سنة ثماني عشرة ومائة. قال ابن المديني: لم أرَ أحدًا أحفظ من ابن هارون، كان عالمًا بالحديث، حافظًا ثقة زاهدًا عابدًا. وقال الزعفراني: ما رأيت أحدًا قط خيرًا من يزيد بن هارون. ومات سنة سبع عشرة ومائتين، وقيل: سنة ثماني عشرة، وقيل: سنة ست ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩٠) تهذيب الكمال (٣/١٥٤٤)، تهذيب التهذيب (١١/٣٦٦ (٧١١)، تقريب التهذيب (٢/٣٧٢)، خلاصة تهذيب الكمال (٣/١٧٨)، الكاشف (٣/٢٨٧)، تاريخ البخاري الكبير (٨/٣٦٨)، تاريخ البخاري الصغير (٢/٣٠٧، ٣٠٩)، الجرح والتعديل (٩/١٢٥٧)، البداية والنهاية (١٠/٢٥٩)، تاريخ الثقات (٤٨١)، مقدمة الفتح (٤٠٣)، تراجم الأحبار (٤/٢٢٥)، نسيم الرياض (٣/٤٠٢)، تاريخ أسماء الثقات (١٥٥٤)، طبقات ابن سعد (٦/٣٨٤، ٧/٣٢٢، ٣٥٦) .","vol":"12","page":1013},{"text":"<span data-type=\"title\" id=toc-5704>[٢٩٩١] يزيدُ بن هرمز</span>\nهو يَزيدُ بن هرمز الهَمداني المديني مولى بني لَيْث.\nروى عن أبي هريرة.\nروى عنه ابنه عبد الله، وعمرو بن دينار، والزهري، والحارث بن عبد الرحمن بن أبي ذُياب.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩١) تهذيب الكمال (٣/١٥٤٥)، تهذيب التهذيب (١١/٣٦٩) (٧١٢)، تقريب التهذيب (٢/٣٧٢)، خلاصة تهذيب الكمال (٣/١٧٨)، الكاشف (٣/٢٨٧)، تاريخ البخاري الكبير (٨/٣٦٧)، الجرح والتعديل (٩/١٢٥٥)، ميزان الاعتدال (٤/٤٤٠)، لسان الميزان (٧/٤٤٤)، الأنساب (١١/٢٤١)، تاريخ ابن معين (٣/٦٧٨)، الثقات (٥/٥٣١)، تاريخ الثقات (٤٨٣)، المغني (٥/٧)، رجال الصحيحين (٢٢٦٢)، تراجم الأحبار (٤/٣٠٣) .","vol":"12","page":1014},{"text":"<span data-type=\"title\" id=toc-5705>[٢٩٩٢] يَسَارُ بنُ زَيد</span>\nهو يَسار بن زَيْد، مولى رسولِ الله - ﷺ- تابعي.\nروى عن أبيه زَيْد.\nروى عنه ابنه بلال، وهذا زيد مولى رسول الله - ﷺ- غير زيد بن حارثة مولى رسول الله - ﷺ-، فإن ذلك والدُ أسامة وهذا والد يَسار.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩٢) تهذيب التهذيب (١١/٣٧٦ (٧٢٩)، تقريب التهذيب (٢/٣٧٣)، تاريخ البخاري الكبير (٨/٤٢٠)، البداية والنهاية (٥/٣٢١)، الثقات (٥/٥٥٧) .","vol":"12","page":1014},{"text":"<span data-type=\"title\" id=toc-5706>[٢٩٩٣] يَسار</span>\nهو يسار: مولى عبدِ الله بن عمر بن الخطّاب.\nروى عن ابنِ عمرَ.\nروى عنه أبو علقمة مولى ابن عباس.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩٣) تهذيب الكمال (٣/١٥٤٧)، تهذيب التهذيب (١١/٣٧٦) (٧٣٢)، تقريب التهذيب (٢/٣٧٣)، خلاصة تهذيب الكمال (٣/١٨٠)، الكاشف (٣/٢٨٩)، تاريخ البخاري الكبير (٨/٤٢١)، الجرح والتعديل (٩/١٣١٨)، ميزان الاعتدال (٤/٤٤٤)، الإكمال (١/٣١٢)، تصحيفات المحدثين (٦٠٤)، الثقات (٥/٥٥٧) .","vol":"12","page":1014},{"text":"<span data-type=\"title\" id=toc-5707>[٢٩٩٤] يعقوب بن إبراهيم </span>(١)\nهو القاضي أبو يُوسف، يعقوبُ بنُ إبراهيم بن (٢) حَبيب بن خُنَيس بن سعد بن بَحِيْر بن مُعاوية بن سلمى بن بَجيلة، صاحب الإمام أبي حنيفة، كوفي.\nسمع أبا إسحاق الشّيباني، وسُليمان التيمي، ويحيى بن سَعيد الأنصاري، وسُليمان الأعمش، وهِشام بن عُروة، وعَطاء بن السَّائب، ومحمد بن إسحاق بن يسار، وليث بن سعد، وأبا حنيفة. ⦗١٠١٥⦘\nروى عنه محمدُ بنُ الحسن الشيباني، وبِشْير بنُ الوليد الكندي، وعليُّ بنُ الجَعْد، وأحمدُ بنُ حنبل، ويحيى بنُ معين، وأحمدُ بن مَنيع، وغيرهم.\nسكن بغداد، وولاهُ مُوسى الهادي القضاءَ بها، وبعده الرَّشيدُ، وهو أولُ من دعي بقاضي القضاة في الإسلام، كان إمامًا عالمًا حافظًا كبير القدر فقيهًا فاضلًا عظيم المحلّ في الحديث والفقه.\nولد سنة ثلاث عشرة ومائة. ومات سنة اثنتين وثمانين ومائة.\nخُنَيْس: بضم الخاء المعجمة، وفتح النون، وبالسين المهملة.\nوبَحِيْر: بفتح الباء الموحدة، وكسرالحاء المهملة، وبالراء، وقيل: إنه بضم الباء، وفتح الجيم.\nوسعد أبوخُنَيْس صحابي.\n_________\n(١) في خ ترجمة يعقوب بن إبراهيم بن سعد، وأثبتنا ترتيب م فقدمنا ترجمة القاضي أبي يوسف لموافقة الترتيب الهجائي.\n(٢) كلمة \" إبراهيم بن \" ساقطة من خ.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩٤) تاريخ ابن معين (٦٨٠)، المؤتلف والمختلف (١٥٩)، ذكر أسماء التابعين (١/٤٢١)، سير الأعلام (٨/٤٧٠)، شذرات الذهب (٢/٣٦٧) .","vol":"12","page":1014},{"text":"<span data-type=\"title\" id=toc-5708>[٢٩٩٥] يعقوبُ بنُ إبراهيم</span>\nهو أبو يوسفَ يعقوبُ بنُ إبراهيمَ بنِ سعد بن إبراهيم بن عبدِ الرّحمنِ بن عوف الزُّهري، من أهل المدينة، سكن بغدادَ، وحدَّث بها عن أبيه، وعن مُحمدِ بن عبد الله بن مسلم ابن أخي الزّهري، وعن شُعبة بن الحجَّاج.\nروى عنه ابنُ أخيه عُبَيْدُ الله بن سعد، وأحمدُ بن حنبل، ويحيى بن معين، وعلي بن المديني، وزهير بن حرب، وكان ثقة مأمونًا، تقَدَّم على أخيه سعد في الفضل، والورع، والحديث، ولم يزلْ ببغدادَ حتى خرجَ إلى الحسن بن سهل وهو بفمِ الصِّلْحِ فلم يزلْ معه حتى توفي بها في شوال سنة ثمان ومائتين.\nوكان أصغر من أخيه بأربع سنين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩٥) تهذيب التهذيب (١١/٣٨٠ (٧٤١)، تقريب التهذيب (٢/٣٧٤)، خلاصة تهذيب الكمال (٣/١٨٠)، الكاشف (٣/٢٩٠)، تاريخ البخاري الكبير (٨/٣٩٧)، تاريخ البخاري الصغير (٢/٢٣٠، ٢٨٨)، الجرح والتعديل (٩/٨٤٣)، ميزان الاعتدال (٤/٤٤٨)، تاريخ الثقات (٤٨٤)، طبقات الحفاظ (ص١٨٩)، الثقات (٩/٢٨٤)، الأنساب (٢/٩١، ١٠/٣٠٦)، الضعفاء الكبير (٤/٤٣٨) .","vol":"12","page":1015},{"text":"<span data-type=\"title\" id=toc-5709>[٢٩٩٦] يعقوبُ بنُ إسحاق</span>\nهو أبو محمد يعقوبُ بنُ إسحاق بن زَيْد بن عبدِ الله بن أبي إسحاق الحَضْرَميّ البَصْري، من أهل العلم والقراءات، قام بالقراءةِ في البصرة، وكان من كبار الأئمة.\nروى عن جماعة من المشهورين مثل سلاّم الطويل الخُراساني، وشهاب المجاشعي، وعصمة الفقمي، وغيرهم.\nروى عنه الأكابرُ كأبي حاتم السّجستاني، وأيوب بن المتوكل. قال أبو حاتم: ⦗١٠١٦⦘ يعقوبُ أعلمُ من رأينا وأدركنا بالحروف، والاختلاف في القرآن، وعلله، ومذاهبه. وقيل: إنه قرأ على أبي عمرو بن العلاء. وفيه نظر.\nمات سنة خمس ومائتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩٦) المؤتلف والمختلف (٩٥٥)، سير أعلام النبلاء (١٠/١٦٩)، شذرات الذهب (٣/٢٩- ٣٠) .","vol":"12","page":1015},{"text":"<span data-type=\"title\" id=toc-5710>[٢٩٩٧] يعقوبُ بن عاصم</span>\nهو يعقوبُ بن عاصم بن عُروة بن مَسعود الثقفي، حجازي.\nروى عن عبد الله بن عمر، وابن عمرو، والشَّريْد (١) .\nروى عنه يَعْلى بن عَطاء، والنُّعمان بنُ سالم، وإبراهيمُ بن مَيْسرة.\nالشَّرِيد: بفتح الشين المعجمة، وكسر الراء، وبالدال المهملة.\nوميسرة: ضد ميمنة.\n_________\n(١) في خ: وابن عمر الشريد، والمثبت من م.\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩٧) تهذيب الكمال (٣/١٥٥٢)، تهذيب التهذيب (١١/٣٨٩ (٧٥١)، تقريب التهذيب (٢/٣٧٥)، خلاصة تهذيب الكمال (٣/١٨٢)، الكاشف (٢/٢٩٢)، تاريخ البخاري الكبير (٨/٣٨٩)، الجرح والتعديل (٩/٨٨١)، رجال الصحيحين (٢٣٠٢)، الثقات (٥/٥٥٢) .","vol":"12","page":1016},{"text":"<span data-type=\"title\" id=toc-5711>[٢٩٩٨] يعقوبُ بنُ عبد الرحمن</span>\nهو يعقوبُ بنُ عبد الرحمن بن محمد بن عبد الله بن عبد القاريّ، حليفُ بني زُهْرَة، أصْلُه مدني، سكن الإسكندرية.\nسمع أبا حازم، وموسى بن كعب، ونافع بن مالك. القاريّ: بالقاف، وتشديد الياء.\nوحازم: بالحاء المهملة، والزاي.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩٨) تهذيب الكمال (٣/١٥٥٢)، تهذيب التهذيب (١١/٣٩١ (٧٥٤)، تقريب التهذيب (٢/٣٧٦)، خلاصة تهذيب الكمال (٣/١٨٢)، الكاشف (٣/٢٩٢)، تاريخ البخاري الكبير (٨/٣٩٨)، الجرح والتعديل (٩/٨٧٧)، رجال الصحيحين (٢٢٩٤)، الأنساب (١/٢٣٦، ١٠/٢٩٦)، الثقات (٧/٩٤٤) نسيم الرياض (١/٤٣١، ٣/٣٥٦)، تراجم الأحبار (٤/٢٤٧)، تاريخ ابن معين (٣/٦٨١)، تاريخ أسماء الثقات (١٦٣١) .","vol":"12","page":1016},{"text":"<span data-type=\"title\" id=toc-5712>[٢٩٩٩] يعقوبُ بنُ محمد</span>\nهو أبو يوسف يعقوب بن محمد بن طَحْلاء المديني، مولى بني الليث، ويقال: مولى جويرية بنت الحارث.\nسمع خالد بن أبي حَيَّان.\nروى عنه ابنُ المُبارك، وابنُ أبي أُوَيْس، وخالدُ بنُ مَخْلد.\nطَحْلاء: بفتح الطاء المهملة، وسكون الحاء المهملة، وبالمد.\nوحَيَّان: بفتح الحاء المهملة، وتشديد الياء تحتها نقطتان.\nوأُوَيْس: بضم الهمزة، وفتح الواو، وبالسين المهملة.\nومَخْلد: بفتح الميم، وسكون الخاء المعجمة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٢٩٩٩) تهذيب الكمال (٣/١٥٥٤)، تهذيب التهذيب (١١/٣٩٥ (٧٦٣)، تقريب التهذيب (٢/٣٧٧)، خلاصة تهذيب الكمال (٣/١٨٣)، الكاشف (٣/٢٩٤)، تاريخ البخاري الكبير (٨/٣٩٧)، الجرح والتعديل (٩/٨٩٣)، الثقات (٧/٦٤٣)، مجمع (٨/٣٦)، تاريخ ابن معين (٣/٦٨١)، تراجم الأحبار (٤/٣٠٦) .","vol":"12","page":1016},{"text":"<span data-type=\"title\" id=toc-5713>[٣٠٠٠] يَعْلَى بنُ مَمْلَك</span>\nهو يَعْلى بنُ مَمْلَكِ: بفتح الميم الأولى، وسكون الثانية، وفتح اللام، وبعدها كاف.\nروى عن أم سلمة. ⦗١٠١٧⦘\nروى عنه [ابن أبي مليكة] (١) .\n_________\n(١) بياض في الأصلين، والزيادة من \" تهذيب التهذيب \".\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠٠) تهذيب الكمال (٣/١٥٥٧)، تهذيب التهذيب (١١/٤٠٥ (٧٨٥)، تقريب التهذيب (٢/٣٧٩)، خلاصة تهذيب الكمال (٣/١٨٦)، الكاشف (٣/٢٩٦)، تاريخ البخاري الكبير (٨/٤١٥)، ميزان الاعتدال (٤/٤٥٨)، لسان الميزان (٧/٤٤٦)، الثقات (٥/٥٥٦، ٧/٦٥٢)، العقد الثمين (٧/٤٨٢)، التمهيد (٩/٢٣٧)","vol":"12","page":1016},{"text":"<span data-type=\"title\" id=toc-5714>[٣٠٠١] يعيش بن صدقة</span>\nهو شيخنا الإمام أبو القاسم، يعيشُ بنُ صَدَقَةَ بن علي الفُراتي الضَرير الشَّافعي الثّقةُ الصدوقُ الحافظُ الأمين إمام وقته، لقي المشايخ، وسمعَ الكثير، وقرأت عليه بمدينة السَّلام سنة ست وثمانين وخمسمائة، ولم ألقَ أضْبَط منه، ولا أشدَّ احتياطًا فيما يُقرأ عليه، وفي الاستماع والإصغاء إليه، فجزاه الله خيرًا، وختم بالصالحات أعماله.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠١) سير أعلام النبلاء (٢١/٣٠٠) .","vol":"12","page":1017},{"text":"<span data-type=\"title\" id=toc-5715>[٣٠٠٢] يعيش بن طخفة</span>\nهو يعيش بن طِخْفَة بن قيس الغِفاري، وقد اخْتُلف في اسم أبيه فقيل: طِخْفَة وقيل: طِهْفَة.\nروى عن أبيه، وكان أبوه من أصحاب الصفَّة.\nروى عنه أبو سلمة.\nطخفة: بالطاء المهملة، والخاء المعجمة، والفاء.\nوكذلك طهفة أبدل الخاء هاء.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠٢) التاريخ البخاري (٨/٤٢٤)، الجرح والتعديل (٩/٣٠٩)، الثقات (٣/٤٤٩)، المؤتلف والمختلف (٢٢٥٠)، المال (٥/٢٤١)، (٧/٤٣٠)، تهذيب الكمال (٦٢٥)، تهذيب التهذيب (٥/١٠)، تقريب التهذيب (١/٣٧٧) .","vol":"12","page":1017},{"text":"<span data-type=\"title\" id=toc-5716>[٣٠٠٣] يوسف بن سعد</span>\nهو يوسف بن سعد.\nروى عنه القاسم بن الفضل الحُدَّاني.\nسمع الحسنَ بن علي بن أبي طالب، حديثه في تفسير سورة القدر (١) .\nالحُدَّاني: بضم الحاء المهملة، وتشديد الدال المهملة، وبالنون.\n_________\n(١) انظر الحديث رقم (٨٨١) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠٣) تاريخ ابن معين (٦٨٥)، التاريخ الكبير (٨/٣٨٣)، الجرح والتعديل (٩/٢٢٣)، الثقات (٧/٦٣٣)، تهذيب الكمال (١٦١٥)، ميزان الاعتدال (٤٦٦٤)، تهذيب التهذيب (١١/٤١٣)، تقريب التهذيب (٢/٣٨٠) .","vol":"12","page":1017},{"text":"<span data-type=\"title\" id=toc-5717>[٣٠٠٤] يُوسف بن مَاهَك</span>\nهو يوسف بن مَاهك المكي. سمع أمَّ هانئ بنت أبي طالب، وابن عمر، وابن عباس، وابن عمرو.\nروى عنه جعفرُ بنُ سُليمان، وإبراهيم بن مُهاجر، والوليد بن عبد الله، وأصله فارسي نزل مكة.\nومَاهك: بفتح الهاء، وبالكاف.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠٤) ذكر أسماء التابعين (١/٤١٨)، سير أعلام النبلاء (٥/٦٨)، شذرات الذهب (٢/٦٨) .","vol":"12","page":1017},{"text":"<span data-type=\"title\" id=toc-5718>[٣٠٠٥] يوسف بن يعقوب</span>\nهو أبو يعقوب، يوسف بن يعقوب السَّدوسي البَصري، صاحب السِّلْعة، كان يبيع السِّلَع. ⦗١٠١٨⦘\nسمع شُعبة، وعيسى بن سِنَان.\nروى عنه محمد بن عمر المُقَدَّمي.\nسِنان: بكسر السين المهملة، وتخفيف النون الأولى.\nوالمُقَدَّمي: بضم الميم، وفتح القاف، وتشديد الدال المهملة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠٥) التاريخ الكبير (٨/٣٨٣)، الجرح والتعديل (٩/٢٣٣)، الثقات (٧/٦٣٤)، ذكر أسماء التابعين (١/٤٢٠)، الجمع بين جال الصحيحين (٢/٥٨٢)، الأنساب (١٠٣)، تهذيب الكمال (١٦١٥)، الكاشف (٢٦٤٣)، تقريب التهذيب (١١/٤٣١)، تقريب التهذيب (٣٨٤٢) .","vol":"12","page":1017},{"text":"<span data-type=\"title\" id=toc-5719>[٣٠٠٦] يونس بن جُبير</span>\nهو أبو غَلاّب، يونس بن جُبَير الباهلي.\nسمع ابن عمر، وجندب بن عبد الله، وحِطّان بن عبد الله.\nروى عنه ابنُ سيرين، وقتادة.\nمات سنة إحدى وتسعين قبل أنَس بجمعة.\nغَلاّب: بفتح الغين المعجمة، وتشديد اللام، وبالباء الموحدة.\nوجُبَيْر: بضم الجيم، وفتح الباء الموحدة.\nوحِطَّان: بكسر الحاء المهملة، وتشديد الطاء المهملة، وبالنون.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠٦) تاريخ ابن معين (٦٨٧)، طبقات ابن سعد (٧/١٥٣)، طبقات خليفة (٢٠٣)، تاريخ خليفة (٣٠٣)، التاريخ الكبير (٨/٤٠١)، التاريخ الصغير (١/٢٤٧)، كنى مسلم (اللوحة) (٨٩)، الجرح والتعديل (٩/٢٣٦)، الثقات (٥/٥٥٤)، ذكر أسماء التابعين (١/٤١١)، الإكمال (٧/٣٠)، الجمع بين رجال الصحيحين (٥٨٣٢)، تهذيب الكمال (١٦٣٦)، تهذيب التهذيب (٤٣٦١١)، تقريب التهذيب (٣٨٤٢) .","vol":"12","page":1018},{"text":"<span data-type=\"title\" id=toc-5720>[٣٠٠٧] يُونس بن عبد الأعلى</span>\nهو أبو موسى، يونسُ بنُ عبد الأعلى الصَّدَفيُّ المصري، صاحب الإِمام الشّافعي - ﵀ -. مات سنة أربع وستين ومائتين.\nالصَّدَفي: بفتح الصاد، وفتح الدال المهملتين.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠٧) ذكر أسماء التابعين (٢/٢٨٣)، سير أعلام النبلاء (١٢/٣٤٨)، شذرات الذهب (٣/٢٨٠) .","vol":"12","page":1018},{"text":"<span data-type=\"title\" id=toc-5721>[٣٠٠٨] يونس بن عبد الله</span>\nهو أبو الوليد، يُونس بنُ عبد الله بن مُغيث القاضي، أحدُ رواةِ «موطأ مالك» .\nروى عن يحيى بن عُبَيْد الله.\nروى عنه الفَقيه أبو محمد عبدُ الرحمن بن محمد بن عتَّاب.\nمُغيث: بالغين المعجمة، والثاء المثلثة.\nوعتَّاب: بتشديد التاء، فوقها نقطتان، وبالباء الموحدة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠٨) سير أعلام النبلاء (١٧/٥٦٩)، شذرات الذهب (٥/١٤٧) .","vol":"12","page":1018},{"text":"<span data-type=\"title\" id=toc-5722>[٣٠٠٩] يُونس بن عُبَيْد</span>\nهو أبو عُبَيْد الله، يُونس بن عُبيد البَصري، ومولى عبد القيس.\nسمع الحَسَن، وابنَ سيرين.\nروى عنه الثوري، وشُعبة.\nمات سنة تسع وثلاثين ومائة.\n_________\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠٠٩) تاريخ ابن معين (٦٨٨)، ذكر أسماء التابعين (١/٤١١)، سير أعلام النبلاء (٢٨٨٦)، شذرات الذهب (٢/١٨٨) .","vol":"12","page":1018},{"text":"<span data-type=\"title\" id=toc-5723>[٣٠١٠] يونس بن يزيد</span>\nهو أبو يزيد، يونس بن يزيد الأَيْلي.\nسمع الزهري، وزُرَيق بن حُكَيْم.\nروى عنه ابن المُبَارك، والليثُ بنُ سعد، وابنُ وهب، ووكيع.\nمات بمصر سنة تسع وخمسين ومائة، وهو المذكور في القنوت (١) .\nالأَيْلي: بفتح الهمزة، وسكون الياء تحتها نقطتان، وباللام.\nوزُرَيْق: بضم الراء، وفتح الزاي.\nوحُكَيْم: بضم الحاء المهملة، وفتح الكاف، وسكون الياء.\n_________\n(١) انظر الحديث رقم (٣٥٣٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠١٠) تاريخ ابن معين (٦٨٦)، ذكر أسماء التابعين (١/٤١١)، المؤتلف والمختلف (١٩٦)، سير أعلام النبلاء (٦/٢٩٧)، شذرات الذهب (٢/٢٤١) .","vol":"12","page":1019},{"text":"<span data-type=\"title\" id=toc-5724>الفصل الثاني: في الكنى والأبناء</span>\n[]<span data-type=\"title\" id=toc-5725> أبو اليَسَر</span>\nهو أبو اليَسَر: بفتح الياء، وفتح السين المهملة، وبالراء، كعب بن عمرو الأنصاري صحابي مشهور.","vol":"12","page":1019},{"text":"[]<span data-type=\"title\" id=toc-5726> أبو يَعْفُور</span>\nهو أبو يَعْفُور - بفتح الياء، وسكون العين المهملة، وبالفاء المضمومة، وبالراء - وقْدَان: بفتح الواو، وسكون القاف، وبالدال المهملة، والنون، تابعي.","vol":"12","page":1019},{"text":"<span data-type=\"title\" id=toc-5727>[٣٠١١] أبو يعقوب القبطي</span>\nهو أبو يَعقوب، العبد القبطي، عبد أبي مَذْكُور، هكذا أخرج ذكْره الحميدي في مسند جابر في باب التدبير من كتاب العتق (١) والذي جاء في «أسماء الصحابة» هو يعقوب العبد القبطي غلام أبي مذكور الذي أعتقه عن دبر.\n_________\n(١) انظر الحديث رقم (٥٩٣٣) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠١١) تهذيب الأسماء واللغات (٣٠٥٢)، تجريد أسماء الصحابة (٢/١٤٣)، الإصابة (٣/٦٦٨) .","vol":"12","page":1019},{"text":"[]<span data-type=\"title\" id=toc-5728> أبو يَعْقُوب</span>\nهو أبو يعقوب، يُوسف بن يَعْقوب السدوسي.","vol":"12","page":1019},{"text":"[]<span data-type=\"title\" id=toc-5729> أبو اليَقْظان</span>\nهو أبو اليقظان اسشهد به أبو داود في الحيض في حديث فاطمة بنت أبي حُبَيْش (١) .\nروى عنه شريك.\nحُبَيْش: بضم الحاء، وفتح الباء الموحدة، وسكون الياء، وبالشين المعجمة.\n_________\n(١) انظر الحديث رقم (٥٤١١) .","vol":"12","page":1019},{"text":"[]<span data-type=\"title\" id=toc-5730> أبو اليَمَان</span>\nاسم أبي اليمان - بفتح الياء، وتخفيف الميم، وبالنون - الحَكم بن نَافع البَهْراني بفتح الباء الموحدة، وسكون الهاء، وبالراء، وبالنون.","vol":"12","page":1020},{"text":"[]<span data-type=\"title\" id=toc-5731> أبو يُوسف</span>\nهو القاضي أبو يُوسف، يعقوب بن إبراهيم، صاحب أبي حَنيفة.","vol":"12","page":1020},{"text":"<span data-type=\"title\" id=toc-5732>[٣٠١٢] أبو يُونس</span>\nهو أبو يونس مولى عائشةَ أمِّ المؤمنين، روى عنها، حديثُه في تفسير سورة البقرة (١) في قوله تعالى: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ والصَّلاةِ الوُسْطَى﴾ [البقرة: ٢٣٨] .\nروى عنه القَعْقَاع بن حَكيم.\n_________\n(١) انظر الحديث رقم (٥١٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠١٢) طبقات ابن سعد (٥/٢٩٦)، الثقات (٥٩١٥)، تهذيب الكمال (١٦٦٠)، تهذيب التهذيب (١٢/٢٨٣)، تقريب التهذيب (٢/٤٩٢) .","vol":"12","page":1020},{"text":"<span data-type=\"title\" id=toc-5733>[٣٠١٣] أمُّ يحيى</span>\nهي أمُّ يَحْيَى بنتُ أَبي إهاب بن عَزيز صحابية، لها ذكر في الرّضاع من كتاب النِّكاح (١) .\nإهاب: بكسر الهمزة، وبالباء الموحدة.\nوعزيز: ضد ذليل.\n_________\n(١) انظر الحديث رقم (٩٠٥٢) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠١٣) أسد الغابة (٧/٤١٠)، تجريد الأسماء واللغات (٢/٣١٢)، (٣٦٦)، تجريد أسماء الصحابة (٢/٣٣٨)، الإصابة (٤/٥٠٦) .","vol":"12","page":1020},{"text":"<span data-type=\"title\" id=toc-5734>[٣٠١٤] أمُّ يَعقوب</span>\nهي أم يعقوب امرأة من بني أسد، لها ذِكْر في حديث عبدِ الله بن مَسْعود في كتاب الزِّينة في حرف الزاي (١) .\n_________\n(١) انظر الحديث رقم (٢٩٣٨) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠١٤) الأسماء المبهمة (٣٣٩)، غوامض الأسماء (١/٤٦٧)، شرح صحيح مسلم (١٤/١٠٥)، تهذيب الكمال (١٧٠٦)، تهذيب التهذيب (١٢/٤٨٣)، تقريب التهذيب (٢/٦٢٦) .","vol":"12","page":1020},{"text":"<span data-type=\"title\" id=toc-5735>[٣٠١٥] أمُّ يُونس</span>\nهي أم يونس.\nروتْ عن عائشة.\nروى عنها [عبد الوارث بن سعيد] (١) حديثها في الرِّبا (٢) .\n_________\n(١) ما بين حاصرتين من \" التذهيب \" ٤ / ٢٨٢ / ب.\n(٢) انظر الحديث رقم (٤٠٥) .\n\n<span data-type=\"title\">[تعليق أيمن صالح شعبان - ط دار الكتب العلمية]</span>\n (٣٠١٥) أم يونس هي العالية بنت أنفع بن شراحيل امرأة أبي سحاق السبيعي وهي مجهولة، ذكرها ابن سعد في «الطبقات» (٨/٣٨٧) العالية بنت أيفع.","vol":"12","page":1020},{"text":"[]<span data-type=\"title\" id=toc-5736> ابن أبي يعقوب</span>\nاسم ابن أبي يعقوب محمدُ بنُ عبدِ الله بن أبي يَعْقُوب.","vol":"12","page":1020},{"text":"<span data-type=\"title\" id=toc-5737>الفصل الثالث: في النسب</span>\n<span data-type=\"title\" id=toc-5738>[٣٠١٦] اليَامي</span>\nاليَامي: منسوب إلى يامِ بن أَصْبا بن دافع بن مالك بن جُشَم بن حَاشِد بن جُشَم بن خَيْوان بن نَوْف بن هَمْدان. ⦗١٠٢١⦘\nأَصْبَا: بفتح الهمزة، وسكون الصاد المهملة، وبالباء الموحدة.\nودافع: بالدال المهملة، وبالفاء.\nوحاشد: بالحاء المهملة، وكسر الشين المعجمة.\nوخَيْوان: بفتح الخاء المعجمة، وسكون الياء تحتها نقطتان، وبالنون.\nونَوْف: بفتح النون، وسكون الواو، وبالفاء.","vol":"12","page":1020},{"text":"<span data-type=\"title\" id=toc-5739>[٣٠١٧] اليَحْصِبي</span>\nاليَحْصَبي: بفتح الياء، وسكون الحاء المهملة، وكسر الصاد المهملة، وفتحها، وبالباء الموحدة.\nمنسوب إلى يَحْصِب بن مَالك بن زيد بن سهل بن عَمرو بن قيس بن مُعاوية بن جُشم بن عبد شمس بن وائل بن الغَوْث.","vol":"12","page":1021},{"text":"<span data-type=\"title\" id=toc-5740>[٣٠١٨] اليَرْبُوعِي</span>\nاليَرْبُوعي: منسوب إلى يَرْبوع بن مَالك بن حَنْظَلة بن مَالك بن زيد مناة بن تميم.","vol":"12","page":1021},{"text":"<span data-type=\"title\" id=toc-5741>[٣٠١٩] اليَزَني</span>\nاليَزَني: بفتح الياء، وفتح الزاي.\nمنسوب إلى [ذي يزن وهو بطن من حمير (١)] منهم أبو الخير مَرْثَدُ بنُ عبدِ الله اليَزَني.\n_________\n(١) بياض في خ وم، وما بين الحاصرتين من \" اللباب \" ٣ / ٤١٤.","vol":"12","page":1021},{"text":"<span data-type=\"title\" id=toc-5742>[٣٠٢٠] اليَشْكُري</span>\nاليَشْكُري: بالشين المعجمة، وضم الكاف.\nمنسوب إلى يَشْكُر بن وائل بن قَاسط بن هِنْب بن أَفْصا بن دُعْمِى بن جَديِلة بن أَسد بن ربيعة، ويَشْكر أخو بكر بن وائل، وقيل: بل هو يشكر بن بكر بن وائل.","vol":"12","page":1021},{"text":"<span data-type=\"title\" id=toc-5743>[٣٠٢١] اليَعْمُرِي</span>\nاليَعْمري: بفتح الياء، وسكون العين المهملة، وفتح الميم.\nمنسوب إلى يعمر [وهو بطن من كنانة] (١) وممن ينسب إليه مَعْدان بن طلحة اليَعْمَري.\n_________\n(١) بياض في خ وم، وما بين الحاصرتين من \" اللباب \" ٣ / ٤١٤.","vol":"12","page":1021},{"text":"<span data-type=\"title\" id=toc-5744>[٣٠٢٢] اليمامي</span>\nاليَمَامي: منسوب إلى اليَمَامة وهي بلاد بين الحجاز والبصرة، وكان اسمها الجوَّ، وكان بها جَارية حَديدةُ النَّظَرِ تُسمى اليَمَامَةُ وهي الزُّرْقاءُ، فَسُمِّيَتْ البلادُ باسمِها لكثرة إضافتها إليها.","vol":"12","page":1021},{"text":"<span data-type=\"title\" id=toc-5745>[٣٠٢٣] اليماني</span>\nاليماني: منسوب إلى اليَمَن نسبة على غيرِ قياس بزيادة الألف، وقِياس النِّسْبة إليها يَمني.\nهذا آخر الباب الرابع من الفن الثاني من الركن الثالث.","vol":"12","page":1021},{"text":"<span data-type=\"title\" id=toc-5746>الباب الخامس: في ذكر جماعة لهم ذكر أو رواية ولم ترد أسماؤهم </span>مذكورة في الأحاديث التي\nورد ذكرهم فيها فنبهنا في هذا الباب على اسم من عرفناه منهم، وسردنا ذكره على\nنسق المواضع التي وردت أسماؤهم فيها بعون الله تعالى.\n١- حديث ابن عمر في كتاب الإيمان \" بني الإسلام على خمس \"، والرجل\nالذي قال له: \" صوم رمضان، وحج البيت، قال: لا حج البيت وصوم رمضان \" اسم\nالرجل القائل: يزيد بن بشر السكسكي.\n٢- حديث شهاب في كتاب الأسماء الذي غير النبي ﷺ اسمه بهشام، هو\nهشام بن عامر الأنصاري، والد سعد بن هشام.\n٣- حديث عروة في إحياء الموات فيه \" فأمر رسول الله ﷺ لصاحب الأرض\nبأرضه، وأمر صاحب النخل بأن يخرج نخله منها\". صاحب الأرض: زياد بن لبيد بن\nثعلبة الأنصاري، والغارس فيها مالك بن الدخشم.\n٤-حديث أسماء \" قدمت علي أمي وهي مشركة \" اسمها قُتَيلة بنت\nعبد العزى بن أسعد، وحديثها في كتاب البر.\n_________\n١- انظر الحديث رقم (١) ١ / ٢٠٨.\n٢- انظر الحديث رقم (١٣١) ١ / ٣٤٨.\n٣- انظر الحديث رقم (١٦٥) ١ / ٣٧٥.\n٤- انظر الحديث رقم (٢٠١) ١ / ٤٠٥.","vol":"12","page":1023},{"text":"٥- حديث الرجل الذي كان يخدع في البيع وقال: \" لا خلابة \" هو حبّان بن\nمنقذ بن عمرو، أو والده منقذ.\n٦- حديث الرجل الذي صارف طلحة بن عبيد الله في الربا من كتاب البيع،\nوأنكر عليه عمر بن الخطاب، هو مالك بن أوس بن الحدثان.\n٧- حديث الذي جاء النبي ﷺ بتمر جَنيب، في كتاب الربا من حرف البيع،\nهو سواد بن غزية، وقيل: مالك بن صعصعة.\n٨- حديث البراء في تفسير البقرة، في ذكر الصلاة الوسطى، وقول الرجل\nلشقيق. اسم الرجل: زاهر، وفي لفظ الحديث ما يدل على أن الرجل إنما هو للبراء\nلا لشقيق.\n٩- حديث النعمان بن بشير في الذين تفاخروا في سقاية الحاج وعمارة\nالمسجد الحرام والجهاد في سبيل الله. صاحب السقاية: هو العاص بن\nعبد المطلب، وصاحب العمارة: هو عثمان بن طلحة، أو شيبة بن عثمان، وصاحب\nالجهاد هو علي بن أبي طالب.\n١٥- حديث ابن مسعود عن الرجل الذي أصاب من امرأة ما دون الجماع،\nونزلت فيه ﴿وأقم الصلاة طرفي النهار﴾ [هود: ١١٤] هو أبو اليسر كعب بن عمرو،\nوالرجل الذي قال للنبي ﷺ: \" أله خاصة أم للناس؟ \" هو عمر بن الخطاب، وقيل:\nمعاذ.\n١١- حديث البراء في الحجرات، قال: جاء رجل إلى النبي ﷺ فقال: إن\nحمدي زين ...، الرجل هو الأقرع بن حابس التميمي.\n١٢- حديث عائشة في المجادلة. المرأة خولة بنت ثعلبة، وزوجها الذي\nشكته أوس بن الصامت، أخو عبادة.\n_________\n٥- انظر الحديث رقم (٣٢٣ و٣٢٤) .\n٦- انظر الحديث رقم (٣٧٣) ١ / ٥٤٤.\n٧- انظر الحديث رقم (٣٧٤) .\n٨- انظر الحديث رقم (٥٢٠) .\n٩- انظر الحديث رقم (٦٥٠) .\n١٠- انظر الحديث رقم (٦٧٢) .\n١١- انظر الحديث رقم (٨١٠) .\n١٢- انظر الحديث رقم (٨٣٥) .","vol":"12","page":1024},{"text":"١٣- حديث علي في الممتحنة والظعينة التي لحقها بروضة خاخ، هي أم\nسارة، مولاة لقريش.\n١٤- حديث جندب بن سفيان البجلي في تفسير سورة الضحى. اسم المرأة\nالمذكورة فيه: أم جميل بنت حرب بن أمية، أخت أبي سفيان، وزوجه أبي لهب.\n١٥- حديث عائشة قالت: \" سمع رسول الله ﷺ رجلًا يقرأ في المسجد،\nفقال: ﵀، لقد أذكرني كذا وكذا آيةً\" الرجل: هو عبد الله بن يزيد الخطمي.\n١٦- حديث أُبي بن كعب ومناكرته مع الذي سمعه يقرأ بخلاف قراءته،\nومجيئهما إلى النبي ﷺ، الرجل هو ابن مسعود.\n١٧- حديث ابن مسعود والرجل الذي قال له: إني أقرأ المفصل في ركعة.\nهو نهيك بن سنان.\n١٨- حديث الرجل الذي جاء إلى النبي ﷺ فقال: إني أرى الرؤيا تمرضني.\nهو: أبو قتادة الأنصاري.\n١٩- حديث أبي هريرة في كتاب الجهاد، في قسم الغنائم، فتكلم بعض ولد\nسعيد بن العاص. هو أبان.\n٢٠- حديث في كتاب الجهاد، قول النبي ﷺ: \" ابن أخت القوم منهم \" هو\nالنعمان بن مقرن.\n٢١- حديث في كتاب الجهاد، في ذكر الخمس وكتاب النبي ﷺ الذي كان\nمعه في أدم. هو النمر بن تولب الشاعر.\n٢٢- حديث المشرك الذي أراد المشركون أن يشتروا جيفته. هو نوفل بن\nعبد الله بن المغيرة المخزومي.\n_________\n١٣- انظر الحديث رقم (٦١٤٢) .\n١٤- انظر الحديث رقم (٨٧٩) .\n١٥- انظر الحديث رقم (٩١٥) .\n١٦- انظر الحديث رقم (٩٤٠) .\n١٧- انظر الحديث رقم (٣٤٧٠) .\n١٨- انظر الحديث رقم (٩٩٠) .\n١٩- انظر الحديث رقم (١١٧٣) .\n٢٠- انظر الحديث رقم (١٠٧١) .\n٢١- انظر الحديث رقم (١١٢٠)، وهو في فصل الأمان.\n٢٢- انظر الحديث رقم (١١١٨) .","vol":"12","page":1025},{"text":"٢٣- حديث الذي حبست له الشمس في كتاب الجهاد. هو يوشع بن نون.\n٢٤- حديث حمزة الأسلمي والذين قال لهم النبي ﷺ: \" إن قدرتم على فلان\nفأحرقوه بالنار\" هو هبار بن الأسود بن المطلب، كان كافرًا ثم أسلم وحسن إسلامه.\nوفي رواية أنه أمر بإحراق رجلين، أحدهما هبار، والآخر نافع بن عبد القيس.\n٢٥- حديث عثمان بن عفان في نكاح المحرم، من كتاب الحج فيه ذكر بنت\nشيبة بن جبير. قال الزبير بن بكار: هي أمة الحمد (١) .\n٢٦- حديث الظبي والرجل الذي أمره النبي ﷺ أن يقف عنده. هو أبو بكر\nالصديق.\n٢٧- حديث الرجل الذي كسرت فخذه في الحج، ولم يرخص له أحد أن\nيحل. الرجل هو أبو قلابة عبد الله بن زيد (٢) الجرمي.\n٢٨- حديث النعمان بن بشير في الحدود، والذي وقع على جارية امرأته. هو\nعبد الرحمن بن جبر، وقيل: ابن جبير.\n٢٩- حديث العرنيين الذين قتلوا راعي النبي ﷺ. اسم الراعي: يسلا.\n٣٠- حديث الغامدية التي زنت. هي سبيعة، وقيل: ابنة بنت فروخ (٣) .\n٣١- حديث البراء في الذي تزوج امرأة أبيه. هو منظور بن ذّبان بن سيار\nالفزاري.\n٣٢- حديث المرأة التي زنى بها ماعز. هي فاطمة مولاة هزال.\n٣٣- حديث المرأة التي رجمها علي ﵇. هي شُرَاحة الهمدانية.\n_________\n٢٣- انظر الحديث رقم (١٢١٠) .\n٢٤- انظر الحديث رقم (١٠٩٧) .\n٢٥- انظر الحديث رقم (١٣٣٣) .\n(١) في م أمة الحميد.\n٢٦- انظر الحديث رقم (١٣٤٥) .\n٢٧- انظر الحديث رقم (١٧١١) .\n(٢) في م يزيد.\n٢٨- انظر الحديث رقم (١٨٢٤) .\n٢٩- انظر الحديث رقم (١٨٠٥) .\n٣٠- انظر الحديث رقم (١٨٣٤) .\n(٣) في م فرج.\n٣١- انظر الحديث رقم (١٨٢٩) .\n٣٢- انظر الحديث رقم (١٨٣٦) .\n٣٣- انظر الحديث رقم (١٨٥٢) .","vol":"12","page":1026},{"text":"٣٤- حديث المخزومية التي سرقت هي فاطمة بنت الأسود بن عبد الأسد،\nأخي أبي سلمة بن عبد الأسود، وقيل: أم عمرو بنت سفيان بن عبد الأسد.\n٣٥- حديث عمران بن حصين في الحياء، فقال رجل: إن من الحياء ضعفًا.\nالرجل: بشير بن كعب العدوي.\n٣٦- حديث البراء أن النبي ﷺ أمر رجلًا إذا أخذ مضجعه أن يقول: اللهم\nإني أسلمت وجهي إليك. الرجل هو أسيد بن حضير.\n٣٧- حديث أنس والرجل الذي حفزه النفس والدعاء \" لقد رأيت اثني عشر\nملكًا يبتدرونها \". هو رفاعة بن رافع الأنصاري.\n٣٨- حديث ممر رسول الله ﷺ على رجل وهو يدعو ويشير بإصبعه، فقال له:\nأحَد أحِّد. الرجل هو سعد بن أبي وقاص.\n٣٩- حديث أبي هريرة ودندنة معاذ. اسم الرجل الذي قال الدندنة: سليم\nالأنصاري.\n٤٠- حديث الرجل الذي دعا، وقال له النبي ﷺ \" لقد دعوت باسم الله\nالعظيم \". هو أبو عياش الزرقي.\n٤١- حديث المرأتين اللتين ضربت أحدهما الأخرى بعمود. الضاربة أم\nعفيف بنت مسروح، والمضروبة مليكة بنت ساعدة الهذلي، وقيل: اسم الضاربة أم\nغطيف.\n٤٢- حديث رهن درع النبي ﷺ عند يهودي. اسمه أبو الشحم.\n٤٣- حديث أبي رافع مولى النبي ﷺ أنه استأذن النبي ﷺ أن يخرج مع ساعٍ\nبعثه، فمنعه الساعي. هو أرقم بن أبي الأرقم.\n_________\n٣٤- انظر الحديث رقم (١٨٧٩) .\n٣٥- انظر الحديث رقم (١٩٥٥) .\n٣٦- أنظر الحديث رقم (٢٢٥٠) .\n٣٧- انظر الحديث رقم (٢١٤٨) .\n٣٨- انظر الحديث رقم (٢١١١) .\n٣٩- انظر الحديث رقم (٢١٧٨) .\n٤٠- انظر الحديث رقم (٢١٤٣) .\n٤١- انظر الحديث رقم (٢٥٠٩) ٤ / ٤٣٢.\n٤٢- أنظر الحديث رقم (٢٨٠٣) .\n٤٣- انظر الحديث رقم (٢٧٥٣) .","vol":"12","page":1027},{"text":"٤٤- حديث جابر أن رجلًا أتى النبي ﷺ بقدح لبن، فقال: ألا خمرته، ولو\nتعود. اسم الرجل أبو حميد الساعدي.\n٤٥- حديث صلاة معاذ الطويلة اسم الرجل الذي قطع صلاته وصلى وحده:\nحرام بن ملحان، خال أنس بن مالك.\n٤٦- حديث المار بين يدي أبي سعيد الخدري في الصلاة. داود بن مروان بن\nالحكم.\n٤٧- حديث الرجل الذي قال لابن عمر: الوتر سنة. هو ربيعة بن دهوري (١) .\n٤٨- حديث أبي هريرة أن رجلًا أعمى قال للنبي ﷺ: ليس لي قائد يلائمني.\nهو ابن أم مكتوم.\n٤٩- حديث ابن عباس أنه جاء ومعه غلام على حمار- والنبي ﷺ يصلي- هو\nوأخوه الفضل.\n٥٠- حديث الرجل الذي صلى ركعتي الفجر بعد الفرض. هو قيس بن\nعمرو، وقيل: قيس بن فهد.\n٥١- حديث زياد بن علاقة عن عمه، وفي النخل باسقات. عمه هو قطبة بن\nمالك.\n٥٢- حديث الرجل الذي صلى منفردًا عن الصف، فأمره النبي ﷺ أن يعيد\nصلاته. هو وابصة بن معبد.\n٥٣- حديث الرجل الذي أمره النبي ﷺ أن يغطي فخذه، وقال: \" هي عورة \":\nجرهد بن خويلد، وقيل: قبيصة بن مخارق، وقيل: معمر بن عبد الله.\n_________\n٤٤- انظر الحديث رقم (٣١٦٢) .\n٤٥- انظر الحديث رقم (٣٨٣٢) .\n٤٦- انظر الحديث رقم (٣٧٢٥) .\n٤٧- انظر الحديث رقم (٤١٢٩) .\n(١) كذا في الأصول.\n٤٨- انظر الحديث رقم (٣٨٠٦) .\n٤٩- انظر الحديث رقم (٣٧٢٢) .\n٥٠- انظر الحديث رقم (٤٠٩٠) .\n٥١- انظر الحديث رقم (٣٤٣٥) .\n٥٢- انظر الحديث رقم (٣٨٧٣) .\n٥٣- انظر الحديث رقم (٣٦٣١) .","vol":"12","page":1028},{"text":"٥٤- حديث الذي جاء يوم الجمعة والنبي ﷺ يخطب، فأمره أن يركع\nركعتين. هو سليك الغطفاني، وقيل: النعمان بن قوقل.\n٥٥- حديث ابن عباس أن رجلًا قال: إن أمي توفيت ولم توص، أينفعها أن\nأتصدق عنها؟. هو سعد بن عبادة.\n٥٦- حديث أبي هريرة والصائم إذا أصبح جنبًا، وقوله: أخبرني مخبر. هو\nالفضل بن العباس.\n٥٧- حديث الرجلين اللذين أجارتهما أم هانئ بنت أبىِ طالب. هما\nالحارث بن هشام بن المغيرة، وزهير بن أبي أمية بن المغيرة.\n٥٨- حديث ابن مسعود، وسؤال امرأته عن الصدقة عليه وعلى بنيه. اسم\nالمرأة التي كانت معها: زينب امرأة أبي مسعود الأنصاري.\n٥٩- حديث عبد الله بن جعفر، وقوله: \" حملني النبي ﷺ وغلامًا معي فصرنا\nثلاثة \". الغلام قثم بن العباس.\n٦٠- حديث هيث المخنث، وفيه ذكر بنت غيلان اسمها: بادية.\n٦١- حديث ابن مسعود في حديث بروع بنت واشق زوج بروع. هو هلال بن\nمرة الأشجعي.\n٦٢- حديث عائشة في المرأة التي سألت النبي ﷺ عن غسل الحيض. هي\nأسماء بنت يزيد بن السكن.\n٦٣- حديث أم عطية في غسل الميت، بنت النبي ﷺ هي زينب زوجة أبي\nالعاص.\n_________\n٥٤- انظر الحديث رقم (٤١٢٢) .\n٥٥- انظر الحديث رقم (٤٦٨٨) .\n٥٦- انظر الحديث رقم (٤٥٦٧) .\n٥٧- انظر الحديث رقم (١١٤٣) .\n٥٨- انظر الحديث رقم (٤٦٧٤) .\n٥٩- انظر الحديث رقم (٤٩٠٦) .\n٦٠- انظر الحديث رقم (٤٩٥٦) .\n٦١- انظر الحديث رقم (٤٩٩٠) .\n٦٢- انظر الحديث رقم (٥٣٥٨) .\n٦٣- انظر الحديث رقم (٥٣٧٤) .","vol":"12","page":1029},{"text":"٦٤- حديث أم سلمة في الوضوء مما مست النار. اسم الرجل الذي دخل\nعلى أم حبيبة: أبو سفيان بن سعيد بن المغيرة.\n٦٥- حديث عائشة أن امرأة استحيضت، فأمرها النبي ﷺ أن تؤخر الظهر،\nوتعجل العصر، هي سهلة بنت سهل، إمرأة أبي حذيفة.\n٦٦- حديث عثمان وغسل الجمعة، والذي أنكر عليه عمر لما دخل. هو\nعثمان بن عفان.\n٦٧- حديث أبي سعيد في غسل الجنابة \" لعلك أعجلت أو أقحطت \". الرجل\nهو عتبان بن مالك، وقيل ابن عتبان.\n٦٨- حديث الرجل الذي نزل بعائشة فأجنب في الملحفة، فغسلها. هو\nهمام بن الحارث النخعي، وقيل: عبد الله بن شهاب الخولاني.\n٦٩- حديث سلمة بن الأكوع أن رجلًا أكل عند النبي ﷺ بشماله، وقال له:\n\" لا استطعت \" هو بسر (١) بن راعي العير.\n٧٠- حديث الرجل الذي شرب حلاب سبع شياهٍ. هو أبو بصرة الغفاري.\n٧١- حديث الخدري ورقية الرجل الملدوغ. اسم الرجل الراقي هو أبو سعيد\nالخدري.\n٧٢- حديث امرأة عبد الرحمن بن عوف التي ورثها عثمان بن عفان من\nزوجها بعد انقضاء عدتها. هي تماضر بنت الأصبغ الكلبية.\n٧٣- حديث طلاق ركانة زوجته. اسم امرأته سهيمة بنت عويم المزنية.\n٧٤- حديث عدة سبيعة الأسلمية بعد وفاة زوجها. زوجها هو سعد بن خولة.\n_________\n٦٤- انظر الحديث رقم (٥٢٤٦) .\n٦٥- انظر الحديث رقم (٥٤١٣) .\n٦٦- انظر الحديث رقم (٥٣٦٥) .\n٦٧- انظر الحديث رقم (٥٣٠٥) .\n٦٨- انظر الحديث رقم (٥٠٦٤) .\n٦٩- انظر الحديث رقم (٥٤٤٤) .\n(١) في خ بشير.\n٧٠- انظر الحديث رقم (٥٤٧٣) .\n٧١- انظر الحديث رقم (٥٧٢٠) .\n٧٢- انظر الحديث رقم (٧٤٠٤) .\n٧٣- انظر الحديث رقم (٥٧٤٥) و(٥٧٨٥) .\n٧٤- انظر الحديث رقم (٥٩٥٦) .","vol":"12","page":1030},{"text":"٧٥- حديث ابن عمرو في الرجل الذي خصى عبده. اسم المعتق زنباع أبو\nروح. والمملوك سندر.\n٧٦- حديث جابر في الرجل الذي أعتق غلامه عن دبر منه. المعتق هو أبو\nمذكور، والغلام يعقوب، والمشتري نعيم بن نحام.\n٧٧- حديث المرأة القرظية التي كانت تضحك عائشة ثم قتلت في غزوة بني\nقريظة. اسمها نباتة بنت تسيل، وقيل: بنانة.\n٧٨- حديث جابر \" أن رجلًا قال يوم أُحد إنْ قتلت أين أنا؟ فقال له النبي ﷺ\nفي الجنة \". هو عمير بن حمام.\n٧٩- حديث أسامة والذي قتله بعد أن قال: لا إله إلا الله. المقتول:\nمرداس بن نهيك.\n٨٠- حديث قينتي عبد الله بن خطل في فتح مكة اسم أحدهما فَرْتَنَى،\n[فاستؤمن لها فأمنها، وعاشت إلى زمن عمر بن الخطاب] (١) .\n٨١- حديث المرأة التي: هدر النبي ﷺ دمها يوم الفتح. سارة مولاة لبعض\nبني عبد المطلب [فاستؤمن لها فأمنها، وعاشت إلى زمن عمر بن الخطاب] (٢) .\n٨٢- حديث عائشة وكسر الصحفة عند النبي ﷺ. صاحبة الصحفة زينب\nبنت جحش، وقيل: أم سلمة، وقيل: صفية.\n٨٣- حديث المرأة التي خاصمت سعيد بن زيد إلى عمر في أرض غصبها.\nاسم المرأة أروى بنت أويس.\n_________\n٧٥- انظر الحديث رقم (٥٩١٦) .\n٧٦- انظر الحديث رقم (٥٩٣٣) .\n٧٧- انظر الحديث رقم (٦١٠١) .\n٧٨- انظر الحديث رقم (٦٠٧١) .\n٧٩- انظر الحديث رقم (٦١٤٠) .\n٨٠- انظر الحديث رقم (٦١٤٩) .\n١- ما بين المعكوفين ساقط من خ.\n٨١- انظر الحديث رقم (٦١٤٩) .\n(٢) ما بين المعكوفين ساقط من م.\n٨٢- انظر الحديث رقم (٦١٩٧) .\n٨٣- أنظر الحديث رقم (٦٢٠٩) .","vol":"12","page":1031},{"text":"٨٤- حديث النعمان بن مقرن في الغضب، قال: \" سب رجل رجلًا عند\nالنبي ﷺ\". اسم الرجل المسبوب أبو بكر الصديق.\n٨٥- حديث ابن عباس في كتاب الفضائل \" عرضت عليَّ الأمم \"، وقول\nالنبي ﷺ \" سبقك بها عكاشة \" الرجل هو سعد بن عبادة، وقيل: إنه كان رجلًا منافقًا،\nفلم يقل له أنت منافق، فوارى عن ذلك.\n٨٦- حديث جابر في فضل المرض أو النوائب، وقول الرجل: إن عندي ابنة\nلي أحسن ... وإنها ما اشتكت قط. الرجل هو الضحاك بن سفيان الكلابي.\n٨٧- حديث الرجل الذي استفتى النبي ﷺ في الكلالة فقال له: \" يكفيك آية\nالضيف \". هو عمر بن الخطاب.\n٨٨- حديث ابتياع النبي ﷺ الفرس من الأعرابي وشهادة خزيمة في كتاب\nالقضاء. الأعرابي هو سواء بن الحارث، وقيل: سواء بن قيس المحاربي (١) .\n٨٩- حديث ابن عباس في القسامة أن رجلًا من قريش استأجر رجلًا من بني\nهاشم. اسم القرشي خداش بن عمرو، أحد بني عامر بن لؤي، واسم الهاشمي\nعمرو بن المطلب بن عبد مناف، وإنما جعله هاشميًا لأن المطلب أخو هاشم فنسبه\nإليه اتساعًا، والذي افتدت أمه يمينه ولم يحلف هو حويطب بن عبد العزى.\n٩٠- حديث الرجل الذي كان يقاتل مع النبي ﷺ ولا يترك شاذة ولا فادة، وأنه\nجرح فقتل نفسه هو رجل من المنافقين اسمه قزمان.\n٩١- حديث أصحاب الأخدود، اسم الغلام المذكور فيه عبد الله بن\nالثامر (٢) .\n_________\n٨٤- انظر الحديث رقم () .\n٨٥- انظر الحديث رقم (٥٧٢٥) و(٦٧٥٣) .\n٨٦- انظر الحديث رقم () .\n٨٧- انظر الحديث رقم (٧٤٠٥) .\n٨٨- انظر الحديث رقم (٧٧٠١) .\n١- وفي م الحاسبي، وهو تصحيف.\n٨٩- انظر الحديث رقم (٧٨٠٩) .\n٩٠- انظر الحديث رقم (٧٧٣٩) .\n٩١- انظر الحديث رقم (٧٨٢٠) .\n١- في هامش خ، وفي م النامر.","vol":"12","page":1032},{"text":"٩٢- حديث المستقة السندس التي أهديت للنبي ﷺ. الذي أهداها له\nأكيدر بن عبد الملك، كان نصرانيًا ملكَاَ على دومة الجندل، ثم أسلم بعد ذلك.\n٩٣- حديث الرجل الذي قال: إنني حبب إليّ الجمال، أفمن الكبر هو؟. هو\nمالك بن مرارة الرهاوي، وقيل: سواد بن عمرو، وقيل أبو ريحانة القرشي، وقيل.\nعقبة بن عامر.\n٩٤- حديث الذي قال له النبي ﷺ: \" فلير أثر نعم الله عليك \" هو مالك بن\nنضلة (١) والد أبي الأحوص الجشمي.\n٩٥- حديث ابن وليدة زمعة الذي تحاكموا فيه إلى النبي ﷺ. اسمه:\nعبد الرحمن، وهو صحابي وأمه أمة لزمعة، يمانية، له رؤية.\n٩٦- حديث رافع بن خديج في المزارعة عن بعض عمومته. هو ظهير بن\nرافع.\n٩٧- حديث حثي المقداد التراب في وجوه المداحين. الرجل الممدوح.\nعثمان بن عفان.\n٩٨- حديث عائشة في دفن النبي ﷺ الذي يلحد أبو طلحة الأنصاري،\nوالذي يشق أبو عبيدة بن الجراح.\n٩٩- حديث عائشة أن النبي ﷺ خرج يهادي بين رجلين في مرضه أحدهما\nالعباس، والآخر علي بن أبي طالب.\n١٠٠- حديث عائشة والذي سأل النبي ﷺ عن كيفية مجيء الوحي، وقوله\nله: صلصلة كصلصلة الجرس. اسم السائل الحارث بن هشام المخزومي.\n_________\n٩٢- انظر الحديث رقم (٨٣٣٨) .\n٩٣- انظر الحديث رقم (٨٢١١)، والترجمة ساقطة من م.\n٩٤- انظر الحديث رقم (٨٢٨٨) .\n١- في م: نضرة.\n٩٥- انظر الحديث رقم (٨٣٩١) .\n٩٦- انظر الحديث رقم (٨٥٠٤) و(٨٥٠٥) .\n٩٧- انظر الحديث رقم (٨٥٢٠) .\n٩٨- انظر الحديث رقم (٨٥٤٤) .\n٩٩- انظر الحديث رقم (٨٥٢٩) .\n١٠٠- انظر الحديث رقم (٨٨٤٦) .","vol":"12","page":1033},{"text":"١٠١- حديث ابن مسعود وسلا الجزور، ووضعه على رأس النبي ﷺ فانبعث\nأشقى القوم. هو عقبة بن أبي معيط.\n١٠٢- حديث الشاة المسمومة التي أهدتها المرأة اليهودية للنبي ﷺ. اسم\nالمرأة: زينب بنت الحارث.\n١٠٣- حديث أبي اليسر في أنظار الغريم. اسم الغريم: الحارث بن يزيد\nالجهني.\n١٠٤- حديث جابر في النذر أن رجلًا نذر أن يصلي في بيت المقدس. هو\nالشريد بن سويد الثقفي.\n١٠٥- حديث ابن عباس في النذر عن رجل قال: إن أختي نذرت أن تمشي\nإلى البيت، هو عقبة بن عامر الجهني.\n١٠٦- حديث رافع بن سنان أسلم ولم تسلم امرأته وتخيير ابنته بين أبيها\nوأمها. اسم الجارية: عميرة.\n١٠٧- حديث الرجل الذي نذر أن يقوم في الشمس. هو أبو إسرائيل\nالعامري. وقيل: اسمه قيصر، وليس في الصحابة من له كنيته ولا اسمه، ولا يعرف\nإلا في هذا الحديث.\n١٠٨- حديث الرجل الذي نذر أن يذبح ببوانة اسمه: كردم بن سفيان.\n١٠٩- حديث الذي أسلم وعنده عشر نسوة، هو غيلان بن سلمة، وقيل\nعروة بن مسعود بن عبد ياليل.\n١١٠- حديث الهجرة أنه استأجر رجلًا هاديًا خريتًا. اسمه عبد الله بن أريقط\nالليثي.\n_________\n١٠١- انظر الحديث رقم (٨٩١٧) .\n١٠٢- انظر الحديث رقم (٨٨٨٧) .\n١٠٣- انظر الحديث رقم (٢٥٤٤) و(٨٩٣١) .\n١٠٤- انظر الحديث رقم (٩١٣٣) .\n١٠٥- انظر الحديث رقم (٩١٤٤) .\n١٠٦- انظر الحديث رقم (٨٤١١) .\n١٠٧- انظر الحديث رقم (٩١٣٧) .\n١٠٨- انظر الحديث رقم (٩١٤٨) .\n١٠٩- انظر الحديث رقم (٩٠٧٤) .\n١١٠- انظر الحديث رقم (٩٢٠٣) .","vol":"12","page":1034},{"text":"١١١- حديث الأشعث بن قيس في كتاب اليمين. هو الخفيشيش.\n١١٢- حديث عائشة في الذي استأذن على النبي ﷺ فقال: \" بئس أخو\nالعشيرة \"، هو مخرمة بن نوفل، وقيل: عيينة بن حِصن.\n_________\n١١١- انظر الحديث رقم (٩٢٨٨) .\n١١٢- انظر الحديث رقم (٩٤٣٣) .","vol":"12","page":1035},{"text":"<span data-type=\"title\" id=toc-5747>الفن الثالث: في فهرست الكتب والحروف والأبواب والفصول والفروع</span>\nوالأنواع، وما انقسم إليه جميع الكتاب من أوله إلى آخره. تذكرة لمن يشذ عنه شيء\nمنها وكان الواقف عليها يكون قد أحاط علمًا بجميع ما اشتمل عليه الكتاب جملة،\nوعرف منه مواقع الأحاديث واستدل به عليها (١)، والله الموفق للصواب. وقد تقدم في\nخطبة الكتاب أن مداره على ثلاثة أركان، ونحن نبتدئ بالركن الأول وأقسامه، ثم\nالثاني وأقسامه، ثم الثالث وأقسامه. (*)\nفنقول مستعينين بالله تعالى:\nالركن الأول: في المبادئ.\nالركن الثاني: في المقاصد.\nالركن الثالث: في الخواتيم.\nوالركن الأول منقسم إلى خمسة أبواب:\nالباب الأول في الباعث على عمل الكتاب وفيه مقدمة وأربعة فصول ... ١ / ٣٥\nالمقدمة ... ١ / ٣٥\nالفصل الأول: في انتشار علم الحديث ومبدأ جمعه وتأليفه ... ١ / ٣٩\nالفصل الثاني: في بيان اختلاف أغراض الناس ومقاصدهم في تصنيف الحديث ... ١ / ٤٣\nالفصل الثالث: في اقتداء المتأخرين بالسابقين وسبب اختصارات كتبهم وتأليفها ... ١ / ٤٦\nالفصل الرابع في خلاصة الغرض من هذا الكتاب ... ١ / ٤٩\n_________\n(١) وعنه ذكرنا بإزاء كل باب أو فصل أو فرع رقم الجزء والصفحة لتحصل الفائدة من هذا الفهرس كاملة.\n(*) قال مُعِدُّ الكتاب للشاملة: أوردت هذه الصفحة كمثال، وتركت البقية من هذا الفن، لأنه لا يخفى أنه يمكن الوقوف على ما شئت والانتقال إليه من فهرس العناوين الجانبية في هذا الكتاب الإلكتروني، وهو يكاد يطابق ما ذكره المصنف في هذا الفن حرفًا بحرف","vol":"12","page":1036},{"text":"فلذلك جميعه. الأركان ثلاثة أركان. الكتب مائة وتسع وعشرون كتابًا، الأبواب مائة وواحد وثلاثون بابًا، الفصول خمسمائة وثلاثة عشر فصلًا، الفروع مائتان وواحد وسبعون فرعًا، الفنون ثلاثة فنون، الأقسام ستة أقسام، ومقدمة وخاتمة.\n\n* * *\nوحيث انتهى بنا توفيق الله سبحانه ومعونته وأدانا لطفه وعنايته، وسلك بنا طريق الإخلاص تسديده وهدايته إلى إنجاز ما شرعنا فيه من تهذيب هذا الكتاب وترتيبه وتسهيل طرقه في جمعه وتقريبه على ما حواه من أكثر الأحاديث وأنواعها واختلاف طرقها\nوأوضاعها وتشعب أقسامها وفروعها وتفرد آحادها وائتلاف مجموعها وأوصلنا حسن النية إلى تأليفه وبلغ بنا خلوص الطوية في تصنيفه إلى ما رُمناه من عمله وتوخيناه وهيأناه من صفته وقدرناه حسب ما أطاقه الجهد والإمكان واتسع له الحال والزمان وقدره الله في قديم حكمه وقضاه وأراده في مبدأ خلقه وأمضاه، فلنقف عند الحد المطلوب منه والأمد المرغوب فيه. ونحمد الله سبحانه على ما أولى من نعمته الكاملة ومنح من عنايته الشاملة، ونسأله التوفيق في كل ما نأتيه ونذره، والتحقيق في كل ما نورده ونصدره، وأن يعصمنا من الزلل ويهدينا أوضح السبل ويلهمنا الأصلح في أعمالنا والأرشد في أقوالنا وإن يقينا مصارع الرياء والعجب، ويجنبنا مواقف الشينة والريب، ويحفظ ألسنتنا من الفحش والبذاء، وينطقها بالصلوات في الإعادة والإبداء، ويصون أسماعنا عما تسؤنا مغبته، وخواطرنا عما يجول فيها مما توبق خطرته، وإلى كرمه نرغب أن يجعل ما أعملنا فيه الفكر من جمع هذا الكتاب العظيم الخطر خالصًا لوجهه غير مشوب بنفاق شاهدًا بصدق النية فيه يوم يكشف عن ساق فإنا لا ندل بعمل صالح قدمناه ولا طريق هدى واضح سلكناه، ولا طاعة خالصة أزلفناها ولا عبادة مرضية أوجدناها هذا مع أوزار فاضحة ارتكبناها وآثام فادحة احتقبناها ومظالم فظيعة أعنا عليها ومحارم شنيعة شاركنا فيها.","vol":"12","page":1072},{"text":"ونحن نتوب إلى الله الكريم منها، ونرغب إليه عنها، توبة تكون لما هو أكبر منها ماحية، ولما هو أعظم منها مكفرة، وبين هذين المقامين وخلال هذين الحالين أمل في رحمة الله واسع، ورجاء في عفوة طامع، ووثوق بكرمه محكم الأواصر، واتكال على لطفه مبرم المرائر، فإن الرحمة واسعة والعفو مبذول والكرم فياض واللطف شامل والمذنب مقر والمجترم معترف والمفرط نادم والمقصر خجل والمسرف على نفسه مقدر.\nجمعنا الله وإياكم معشر الإخوان على طاعته ووفقنا وإياكم لعبادته، وفيئنا واياكم ظلال رأفته، وأحلنا وإياكم دار كرامته مع محمد المصطفى وآله وصحابته.\n\n* * *\nالحمد لله الذي هدانا برسوله، وحبب إلينا سنن نبيه، وزين لنا الإيمان به، وجعلنا من أمته، وبين لنا شرائعه بلسانه، وصيرنا من جملة محبيه، فنحن نرجو بذلك شفاعته، ونأمل الموت والحشر على محبته اللهم أحينا في مودته، واحشرنا في زمرته، ولا تخيب\nرجاءنا فيه فنحن نحمده على ذلك حمدًا طيبًا كثيرًا، ونرجو المزيد فيه لا مقطوعًا ولا ممنوعًا وبعد: فإن الله سبحانه وفقني على تنميق هذا الكتاب المبارك الجزيل المسمى بكتاب «جامع الأصول في صحيح أخبار الرسول صلوات الله وسلامه عليه»، وابتدأت\nبتوفيق الله ﷿ كتابته في السادس من شهر الله المحرم ختم الله بالتوبة والندم سنة اثنتين وسبعين وسبعمائة، وأتممته بتأييد الله ﷾ في السادس والعشرين من الشهر المذكور سنة أربع وسبعين وسبعمائة، اللهم ارحم عبدًا موحدًا مخلصًا طالع هذا الكتاب وأصلح أن اطلع على خطأ ونفعه الله به، أن يدعو لكاتبه ولأبويه ولجميع المؤمنين والمؤمنات، وحرره العبد الضعيف المذنب المقر بذنبه، والمستغفر لخطيئته، الراجي رحمه ربه الحنان «آدم بن محمد بن محسن بن علي بن سليمان» غفر الله له\nولوالديه وأحسن إليهما وإليه ولجميع المؤمنين والمؤمنات، وصلى الله على خير خلقه محمد وآله أجمعين وكان ذلك في التاريخ المذكور هلال (كذا في الأصل) .\n_________\n(١) في م: نجز الجزء السادس \" من كتاب جامع الأصول في أحاديث الرسول - ﷺ - \". وتم جميع الكتاب،\nوالحمد لله رب العالمين والصلاة والسلام على سيد المرسلين وخاتم النبيين محمد وآله وأصحابه الأكرمين.\nوذلك صبيحة الأربعاء تاسع عشر شهر رمضان من شهور سنة أربع وتسعين وستمائة بسرمون حرسها الله تعالى والمسلمين، على يد أضعف عباد الله وأحوجهم إلى عفوه محمد بن المعتز بن أبي سعد بن نصر الله بن بركات غفر الله لهم ولسائر المؤمنين والمؤمنات والمسلمين والمسلمات إنه هو الغفور الرحيم.\nبلغت المقابلة حسب الوسع والطاقة بنسخة مقرؤة مقابلة بنسخة المؤلف وخطه.","vol":"12","page":1073}]}